

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

‫) ‪ ] ( šcqßJn=ôètƒ 5Qöqs)Ï9 ÏM»tƒFy$# $uZù=¢Ásù ô‰s%‬ﺍﻷﻧﻌﺎﻡ ‪[ ٩٧ :‬‬

‫) ‪] ( É=»t7ø9F{$# (#qä9'ré& ã•©.x‹tGtƒ $yJ¯RÎ) 3 tbqßJn=ôètƒ Ÿw tûïÏ%©!$#ur tbqçHs>ôètƒ tûïÏ%©!$# “ÈqtGó¡o„ ö@yd ö@è%‬‬
‫ﺍﻟﺰﻣﺮ ‪[ ٩ :‬‬

‫) ‪ ] ( 4 ;M»y_u‘yŠ zOù=Ïèø9$# (#qè?ré& tûïÏ%©!$#ur öNä3ZÏB (#qãZtB#uä tûïÏ%©!$# ª!$# Æìsùö•tƒ‬ﺍ‪‬ﺎﺩﻟﺔ ‪[ ١١ :‬‬

‫‪ ..‬ﺍﻟﻌﻠﻢ‪ ‬ﺇﺩﺭﺍﻙ‪ ‬ﻟﺴﺒﻞ ﺍﻟﻨﻮﺭ ‪ ،‬ﻭﺍﺗ‪‬ﺠﺎﻩ‪ ‬ﳓﻮ ﻧﻮﺭ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩ‪ ‬ﻋـﻦ ﻇﻠﻤـﺎﺕ‬
‫ﺍﳉﻬﻞ ﻭﲪﺎﻗﺔ‪ ‬ﺍﳍﻮﻯ ‪ ..‬ﺍﻟﻌﻠﻢ‪ ‬ﺣﺠ‪‬ﺔﹸ ﺍﻟﺒﺎﺣﺜﲔ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﺍﳌﺪﺭﻛﲔ ﳊﻘﻴﻘـﺔ‪ ‬ﻭﺟـﻮﺩ‪‬ﻫﻢ‬
‫ﻭﺍﻣﺘﺤﺎ‪‬ﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺍﻟﺼﺎﺩﻗﲔ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻊ ﺃﻧﻔﺴِﻬﻢ ‪ ،‬ﺍﳌﺆﻣﻨﲔ ﺑﺈﺣﺎﻃﺔ ﺣﻜﻤـﺔ‪‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ﻟﻜﻞﱢ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ‪..‬‬
‫ﻭﻻ ﻳﺘﻮﻗﹼﻒ‪ ‬ﺍﻟﻌﻠﻢ‪ ‬ﻋﻠﻰ ﻣﻌﺮﻓﺔ‪ ‬ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﻈﺎﻫﺮﻱ ﻟﻠﺘﺠﺎﺭﺏ ﺍﳊﺴﻴ‪‬ﺔ ﻋﻠـﻰ ﻇـﻮﺍﻫﺮ‬
‫ﻣﺎﺩ‪‬ﺓ‪ ‬ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﺇﻧ‪‬ﻪ ﺍﺳﺘﺨﻼﺹ‪ ‬ﺍﳊﻘﺎﺋﻖ ﺍ‪‬ﺮ‪‬ﺩﺓ ﺍﻟﱵ ﺗﻜﻤﻦ‪ ‬ﻭﺭﺍﺀ ﺍﳊﺲ‪ ‬ﻭﺍﻟﺘﺠﺮﺑﺔ ﰲ ﻋـﺎﱂﹺ‬
‫ﺍﳋﻠﻖ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﻭﳏﺎﻭﻟﺔﹸ ﺇﺩﺭﺍﻙ‪ ‬ﻣﺎ ﻧﺴﺘﻄﻴﻊ‪ ‬ﺇﺩﺭﺍﻛﻪ ﻣﻦ ﻋﻤﻖ ﺭﻭﺡ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﻌﺎﱐ‬
‫ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﻣﻨﻬﺞﹺ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﻟﻌﺎﻟﹶﻢ ﺍﻷﻣﺮ ‪ ..‬ﻓـﺎﻟﻌﻠﻢ‪ ‬ﺍﳊﻘﻴﻘـﻲ‪ ‬ﻫـﻮ‬
‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ‪ ‬ﺍﻷﻣﺮ ‪ ،‬ﻣ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﺆﺩ‪‬ﻱ ﺑﺼﺎﺣﺒﹺﻪ ﺇﱃ ﺧﺸﻴﺔ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) )‪ ] ( 3 (#às¯»yJn=ãèø9$# ÍnÏŠ$t6Ïã ô`ÏB ©!$# Óy´øƒs† $yJ¯RÎ‬ﻓﺎﻃﺮ ‪[ ٢٨ :‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥﹶ ﻋﺎﱂﹸ ﺍﳋﻠﻖ ﺍﳌﺎﺩ‪‬ﻱ ) ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ( – ﻛﻤﺎ ﻧﺮﺍﻩ – ﻳﻨـﺘﻈﻢ‪ ‬ﻭﻓـﻖ‬
‫ﻧﻮﺍﻣﻴﺲ‪ ‬ﺗ‪‬ﺤﻴﻂﹸ ‪‬ﺎ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺈﻥﱠ ﻛﹸﻞﱠ ﻣﺎ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ﺃﻛـﱪ‪ ‬ﺩﻗﹼـﺔ ﻭﺃﻛﺜـﺮ‪‬‬
 ‫‪٨‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﻣﻨﻬﺠﻴ‪‬ﺔ ‪ ..‬ﻣﻦ ﻫﻨﺎ ﻓﺈﻥﱠ ﺍﻟﺒﺤﺚﹶ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋـﺎﱂ ﺍﻷﻣـﺮ ﻭﺍﳌﺘﻌﻠﹼـﻖ‬
‫ﺑﺼﻔﺎﺕ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﺘﻄﻠﹼﺐ‪ ‬ﻣﻨﻬﺠﻴ‪‬ﺔﹰ ﺃﻛﱪ ﻭﺃﺩﻕ‪ ‬ﻣﻦ ﻣﻨﻬﺠﻴ‪‬ﺔ‪ ‬ﺍﻟﺒﺤﺚ ﰲ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﳋﻠـﻖ‬
‫ﺍﳌﺎﺩ‪‬ﻱ ‪ ...‬ﻓﻜﻞﱡ ﻣﺎ ﻧ‪‬ﺪﺭﻛﹸﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﻣﻼﺣﻈﺔ ﺃﻭ ﺇﺷﺎﺭﺓ ‪ ،‬ﻭﻣﺎ ﱂ ﻧﺪﺭﻛﻪ ‪ ،‬ﻫـﻮ‬
‫ﺣﻜﻤﺔﹲ ﺇﳍﻴ‪‬ﺔﹲ ﻣﻘﺼﻮﺩﺓﹲ ‪ ،‬ﻭﻟﻴﺲ ﻣﺼﺎﺩﻓﺔ ‪ ،‬ﺳﻮﺍﺀٌ ﰲ ﺭﺳﻢﹺ ﻛﻠﻤﺎﺕ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ‪ ،‬ﺃﻡ ﰲ‬
‫ﺻﻴﺎﻏﺔ‪ ‬ﻋﺒﺎﺭﺍﺗ‪‬ﻪ ‪..‬‬
‫‪y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur‬‬ ‫ﻭﺃﻫﻢ‪ ‬ﻣﺎ ﻳ‪‬ﻤﻴ‪‬ﺰ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻮﻧ‪‬ﻪ ﺭﻭﺣﺎﹰ ﻣﻦ ﺃﻣﺮﹺ ﺍﷲ ﺗﻌﺎﱃ ‪) :‬‬
‫‘‪ ] ( 4 $tRÌ•øBr& ô`ÏiB %[nrâ‬ﺍﻟﺸﻮﺭﻯ ‪ ، [ ٥٢ :‬ﻫﻮ ﺍﻟﻜﻠﻴ‪‬ﺔ ﺍﻟﱵ ﻻ ﺗﺘﺠﺰ‪‬ﺃ ‪ ،‬ﻓﺠﻤﻴﻊ‪ ‬ﺁﻳﺎﺗ‪‬ﻪ ﻭﻛﻠﻤﺎﺗـﻪ‬
‫ﻭﺣﺮﻭﻓﻪ ﻣﺘﻜﺎﻣﻠﺔﹲ ﻣﺘﻌﺎﺿﺪﺓﹲ ﰲ ﻭﺻﻒ‪ ‬ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﱪﺍﻫﲔ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻤﻠﹸﻬﺎ ﺁﻳﺎﺗ‪‬ﻪ ﺍﻟﻜﺮﳝـﺔ‬
‫‪ ..‬ﻭﺃﻱ‪ ‬ﺗﺼﻮ‪‬ﺭﹴ ﺑﻮﺟﻮﺩ‪ ‬ﺍﺧﺘﻼﻑ‪ ‬ﻭﺗﺼﺎﺩﻡﹴ ﺑﲔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﹸﻬﺎ ﺁﻳﺎﺕ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻮ‬
‫ﻧﺘﻴﺠﺔﹸ ﺟﻌ‪‬ﻞﹺ ﺗﺼﻮ‪‬ﺭﺍﺕ ﺍﻟﺒﺸﺮ ﺍﳌﹸﻜﺘﺴ‪‬ﺒﺔ ﻣﻦ ﻋﺎﱂ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ) ﻋﺎﱂ ﺍﳋﻠﻖ ( ‪ ،‬ﺣ‪‬ﺠ‪‬ﺔﹰ ﻭﻣﻌﻴـﺎﺭﺍﹰ‬
‫ﻭﻣﻨﻈﺎﺭﺍﹰ ﻭﺇﻃﺎﺭﺍﹰ ﻳ‪‬ﺤﻴﻂﹸ ﲟﺎ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻻﺧﺘﻼﻑ ‪..‬‬
‫ﺇﻥﱠ ﻓﻠﺴﻔﺔﹶ ﺃﻱ‪ ‬ﲝﺚ‪ ‬ﰲ ﻣﺴﺎﺋﻞﹺ ﻋﺎﱂ ﺍﻷﻣﺮ ﻳ‪‬ﻔﹾﺼ‪‬ﻞﹸ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻢ‪ ‬ﻋﻦ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜـﺮﱘ ‪ ،‬ﻫـﻲ‬
‫ﻓﻠﺴﻔﺔﹲ ﻋﻘﻴﻤﺔ ‪ ..‬ﻓﺎﻟﻌﻠﻢ‪ ‬ﻫﻮ ﺍﳌﻨﻬﺞ‪ ‬ﺍﻟﺬﻱ ﻳﺪﻓﻊ‪ – ‬ﺑﺎﻻﺗ‪‬ﺠﺎﻩ ﺍﻟﺴﻠﻴﻢ – ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺍﻟﺴـﻠﻴﻤﺔ ﰲ‬
‫ﺃﻱ‪ ‬ﲝﺚ‪ ‬ﺻﺎﺩﻕﹴ ﻫﺎﺩﻑ ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﻫﻮ ﺍﻟﻀﺎﺑﻂ ﻟﻠﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻳ‪‬ﻘﺮ‪‬ﻫﺎ ﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﻔﻄﺮﺓ‬
‫ﺍﻟﺴﻠﻴﻤﺔ ‪ ..‬ﻓﺎﳊﻘﻴﻘﺔﹸ ﻫﻲ ﻫﺪﻑ‪ ‬ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﳌﻨﻬﺠﻲ ﻭﻧﺘﻴﺠﺘ‪‬ﻪ ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﻫﻮ ﻣﻌﻴﺎﺭ‪‬‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﱪﻫﺎﻥﹸ ﺍﻟﻌﻠﻤﻲ‪ ‬ﻧﻮﺭ‪ ‬ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﻧﻮﺭ‪ ‬ﺍﻟﱪﻫﺎﻥ ‪..‬‬
‫ﻓﺎﻟﻔﻠﺴﻔﺔﹸ ﺍﳊﻖ‪ ‬ﺍﳍﺎﺩﻓﺔﹸ ﻟﻠﺨﲑ ﰲ ﺃﻱ‪ ‬ﲝﺚ‪ ‬ﻫﻲ ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﻣﻦ ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﲟﺮﻛﺐ ﺍﻟﻌﻠـﻢ ‪،‬‬
‫ﻭ‪‬ﺪﻑ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ‪ ،‬ﻟﺘﺼﻞ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ‬ﻣ‪‬ﱪﻫﻨﺔ‪ ‬ﻋﻠﻤﻴ‪‬ﺎﹰ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﺍﻟﱵ ﺗﺴﻤﻮ ﺑﺎﳊﻘﻴﻘﺔ‬
‫ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ‪ ،‬ﻭﺗﻌﻄﻲ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺜﺎﺑﺘﺔ ‪ ،‬ﻓﹶﺘ‪‬ﻄﱠﻮ‪‬ﺭ ﺍﻟﻌﻠﻮﻡ ﻭﺗﺘﻄﻮ‪‬ﺭ ‪‬ﺎ ‪ ..‬ﺇﻥﱠ ﺃﻱ‪ ‬ﻧﺘﻴﺠﺔ ﻓﻠﺴـﻔﻴ‪‬ﺔ ﻷﻱ‪‬‬
‫ﲝﺚ‪ ‬ﺗ‪‬ﻌﺎﺭﺽ ﺍﻟﻔﻄﺮﺓﹶ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺟﻮﻫﺮ ﺍﻟﻌﻘﻞ ﺍﳌﹸﺠﺮ‪‬ﺩ ‪ ،‬ﻫﻲ ﻧﺘﻴﺠﺔﹲ ﺍﺧﺘﻠﱠﺖ ﻓﻴﻬﺎ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺮﺍﺑﻂ ﺍﻟﺬﻱ ﻳﺼﻞﹸ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺑﺎﻟﻨﺘﺎﺋﺞ ‪..‬‬
 ‫‪٩‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺗﻔﻌﻴﻞﹶ ﺍﻟﻌﻘﻞ ﺍﳌﹸﺠﺮ‪‬ﺩ ﰲ ﻓﻬﻢ ﻣ‪‬ﺮﺍﺩ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻓﻬﻤﺎﹰ ﺳﻠﻴﻤﺎﹰ ﳏﻤﻮﻻﹰ‬
‫ﺑﺜﻮﺍﺑﺖ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻄﻖ ﺳﻴﺆﺩ‪‬ﻱ ﺇﱃ ﺍﻟﺘﻔﺮﻗﺔ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻣ‪‬ﺮﺍﺩ ﺍﻟﻨﺺ ‪ ..‬ﺯﻋﻤ‪‬ﻬ‪‬ـﻢ ﺑﺎﻃـﻞ ‪..‬‬
‫ﻓﻤﺮﺍﺩ‪ ‬ﺍﻟﻨﺺ‪ ‬ﻋﻨﺪﻫﻢ ﻫﻮ ﻓﻬﻢ ﺑﻌﺾﹺ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻗﻮﳍﻢ ‪ ،‬ﺣﻴﺚ ﺟﻌﻠﻮﺍ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻧﺼ‪‬ﺎﹰ ﺑـﺪﻳﻼﹰ‬
‫ﻋﻦ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﺇﻥﱠ ﺍﻟﻌﻘﻞﹶ ﺍﻟﺴﻠﻴﻢ ﻻ ﻳﻜﻮﻥﹸ ﺇﻻﱠ ﻣ‪‬ﺠﺮ‪‬ﺩﺍﹰ ﻋﻦ ﻛﻞﱢ ﺍﻷﻫﻮﺍﺀِ ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺳـﻢ‬
‫ﺍﳌﹸﺸﺘ‪‬ﺮﻙ ﺑﲔ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﻴﻤﺔ ﺍﻟﱵ ﻳﺘﻤﻴ‪‬ﺰ‪ ‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﳊﻴﻮﺍﻥ ‪ ،‬ﻭﻫـﻮ ﺍﻟﻘﻴﻤـﺔ‬
‫ﺍﻟﺮﻭﺣﻴ‪‬ﺔ ﺍﻟﱵ ‪‬ﺎ ﻛﹸﻠﱢﻒ‪ ‬ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻓﺘﻌﻘﹼﻞﹸ ﻣﻌﺎﱐ ﻛﻼﻡﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﺩﻻﻻﺗ‪‬ﻪ ﻟﻴﺲ ﺃﻗﻞﱠ ﺃﳘﻴ‪‬ﺔ ﻣﻦ‬
‫ﻭﻋﻴﻬﺎ ﻭﲰﺎﻋﻬﺎ ‪..‬‬
‫) ‪ ] ( ÎŽ•Ïè¡¡9$# É=»ptõ¾r& þ’Îû $¨Zä. $tB ã@É)÷ètR ÷rr& ßìyJó¡nS $¨Zä. öqs9 (#qä9$s%ur‬ﺍﳌﻠﻚ ‪[ ١٠ :‬‬
‫ﻓﻤﻦ ﻳ‪‬ﺤﺎﺭﺏ‪ ‬ﺍﻟﻌﻘﻞﹶ ﲝﺠ‪‬ﺔ‪ ‬ﺍﳋﻮﻑ ﻣﻦ ﳐﺎﻟﻔﺔ‪ ‬ﻣ‪‬ﺮﺍﺩ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺇﳕﹼﺎ ﻳ‪‬ﺨﺎﻟﻒ‪ – ‬ﺑﺬﻟﻚ‬
‫– ﻣ‪‬ﺮﺍﺩ‪ ‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﻳﺄﻣﺮ‪ ‬ﺑﺘﻌﻘﹼﻞﹺ ﺁﻳﺎﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺘﺒﻴﲔ ﺍﷲ ﺗﻌـﺎﱃ ﺁﻳﺎﺗـﻪ‬
‫ﻭﺗﻔﺼﻴﻠﻬﺎ ﻟﻠﻨﺎﺱ ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺗﻌﻘﹼﻠﻬﺎ ‪..‬‬
‫) ‪ ] ( tbqè=É)÷ès? öNä3ª=yès9 ¾ÏmÏG»tƒ#uä öNà6s9 ª!$# ßûÎiüt7ムš•Ï9ºx‹x.‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٤٢ :‬‬

‫) ‪ ] ( šcqè=É)÷ès? Ÿxsùr& ( öNä.ã•ø.ÏŒ ÏmŠÏù $Y6»tGÅ2 öNä3ö‹s9Î) !$uZø9t“Rr& ô‰s)s9‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ١٠ :‬‬

‫) ‪ ] ( šcqè=É)÷ètƒ 5Qöqs)Ï9 ÏM»tƒFy$# ã@Å_ÁxÿçR y7Ï9ºx‹Ÿ2‬ﺍﻟﺮﻭﻡ ‪[ ٢٨ :‬‬

‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻨﺎ ﻧ‪‬ﺒﺎﻟﻎ ﰲ ﺗﻘﺪﻳﺲ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻟﺪﺭﺟﺔ‪ ‬ﺍﻟﱵ ﻧﻌﺪ‪‬ﻩ ‪‬ـﺎ ﻣﺼـﺪﺭ ﺍﻻﻋﺘﻘـﺎﺩ‬
‫ﻭﺍﻟﺘﺸﺮﻳﻊ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ ‪ ،‬ﺃﻭ ﺃﻧ‪‬ﻨﺎ ﻧ‪‬ﻄﹾﻠ‪‬ﻖ‪ ‬ﺍﻟﻌﻘﻞ ﺩﻭﻥ ﻗﻴﺪ‪ ‬ﺃﻭ ﺷﺮﻁ ‪ ،‬ﻟﻴﺨﺮﺝ‪ – ‬ﰲ ﺍﻟﻨﻬﺎﻳـﺔ‬
‫– ﻋﻤ‪‬ﺎ ﳛﻤﻠﹸﻪ ﺍﻟﻨﺺ ‪ ،‬ﻛﻤﺎ ﻳﺰﻋﻢ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻋﺪﺍﺀُ ﺍﻟﻌﻘﻞ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﺇﻥﱠ ﻣﺎ ﻧﻌﻨﻴـﻪ‬
‫ﺃﻥﱠ ﺍﻟﻌﻘﻞ ﻫﻮ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻟﻔﻬﻢ ﻣ‪‬ﺮﺍﺩ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻋﱪ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟـﺬﻱ‬
‫ﻳ‪‬ﺤﺪ‪‬ﺩﻩ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺪ‪‬ﺭﹺﻙ ﻣﻦ ﻳﺘﻌﺼ‪‬ﺐ ﳌﺴﺄﻟﺔ ﻳ‪‬ﻘﺮ‪‬ﻫﺎ ﻭﻳﺪﺍﻓﻊ‪ ‬ﻋﻨﻬﺎ ﺑ‪‬ﺮﻫﺎﻥﹶ ﺣﻘﻴﻘﺔ ﻣﺎ‬
‫ﻳﺘﻌﺼ‪‬ﺐ ﻟﻪ ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻘﺎﺭﻥ ﺑﻌﻘﻠﻪ ﺍﳌﹸﺠﺮ‪‬ﺩ ﺑﲔ ﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ﻣﻦ ﺟﻬﺔ ﻭﺑﲔ ﺍﻟﱪﺍﻫﲔ ﺍﻟﱵ ﺗ‪‬ﻨـﺎﻗﺾ‪‬‬
‫ﻣﺎ ﻳﺘﻌﺼ‪‬ﺐ ﻟﻪ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﺞ ﺍﻟﻌﻘﻞ ﺍﳌﹸﺠﺮ‪‬ﺩ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺴﻠﻴﻢ ﻫﻮ ﺍﳌﺮﻛﺐ ﺍﻟـﺬﻱ‬
‫‪١٠‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﻳ‪‬ﺒﺤﺮ ﺑﻪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳊﻘﻴﻘﺔ ‪ ..‬ﻓﻤﻦ ﻻ ﻳﺴﻠﻚ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﺟﺎﻫﻞﹲ ﺃﲪﻖ ﻳﺴﻲﺀُ ﺇﱃ ﺍﳊﻘﻴﻘـﺔ‬
‫ﻭﺇﱃ ﻣﺎ ﻳﻌﺘﻘﺪ ﺃﻧ‪‬ﻪ ﻳ‪‬ﺪﺍﻓﻊ ﻋﻨﻪ ‪..‬‬
‫ﻭﻣﻦ ﳜﺮﺝ‪ ‬ﳝﻴﻨﺎﹰ ﺃﻭ ﴰﺎﻻﹰ ﻋﻦ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻁ ﺍﶈﻤﻮﻝ ﺑﺜﻨﺎﺋﻴﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻳﺒﺘﻌﺪ‪ ‬ﺑﻨﻔﺴـﻪ‬
‫ﳓﻮ ﺩﻳﺎﺟﲑ ﺍﻟﻈﻼﻡ ‪ ..‬ﻓﻤﻦ ﳚﺤﺪ ﺍﳊﺪ‪ ‬ﺍﻷﻭ‪‬ﻝ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻨﺎﺋﻴ‪‬ﺔ ‪ ،‬ﻳﺴﲑ‪ ‬ﰲ ﻃﺮﻳﻖ ﺃﻋﺪﺍﺀِ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﺍﻟﺬﻳﻦ ﻳﺘﺨﻴ‪‬ﻠﻮﻥ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱠ ﳏﺪﻭﺩﺍﹰ ﺑﺘﺼﻮ‪‬ﺭﺍﺗ‪‬ﻬﻢ ﻭﺗﺼﻮ‪‬ﺭﺍﺕ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﺍﻟﺬﻳﻦ ﰎﱠ ﲢﻮﻳﻠﹸﻬﻢ ﺇﱃ ﺃﺻﻨﺎﻡ ﺗ‪‬ﺤ‪‬ﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺭﺅﻳﺔ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ‪..‬‬
‫ﻭﻣﻦ ﳚﺤﺪ ﺍﳊﺪ‪ ‬ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻨﺎﺋﻴ‪‬ﺔ ‪ ،‬ﺇﻣ‪‬ﺎ ﻋﱪ ﺍﳉﺤﻮﺩ ﺑﺎﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺃﻭ ﻋﱪ ﺍﻹﳝـﺎﻥ‬
‫ﺑﻨﺼﻮﺹ ﺍﻟﺘﺎﺭﻳﺦ – ﺍﳌﻨﺴﻮﺑﺔ ﻟﻠﺮﺳﻮﻝ ‪ r‬ﻭﻏﲑﻫﺎ – ﻛﻨﺼﻮﺹﹴ ﻣﻮﺍﺯﻳﺔ‪ ‬ﻟﻪ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﺴـﲑ‪ ‬ﰲ‬
‫ﻃﺮﻳﻖﹺ ﺍﻟﺴﻔﺴﻄﺔ ﻭﺍﳉﺪﻝ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ‪ ‬ﻧ‪‬ﺴﺠﺖ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﺃﻫﻮﺍﺋﻪ ﻭﺃﻫـﻮﺍﺀ ﺃﺻـﻨﺎﻣﻪ‬
‫ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ..‬ﻭﻗﺪ ﺣﺬﹼﺭ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺭﻓﻊﹺ ﺃﻱ‪ ‬ﻧﺺ‪ ‬ﻏﲑ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﺇﱃ ﺩﺭﺟـﺔ‬
‫ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻧﺆﻣﻦ ‪‬ﺎ ﺑﻨﺼﻮﺹ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﻭﺍﺻﻔﺎﹰ ﻣﻦ ﻳﻔﻞ ﺫﻟـﻚ‬
‫ﺑﺎﻷﻓﹼﺎﻙ ﺍﻷﺛﻴﻢ ‪..‬‬
‫?‪tbqãZÏB÷sム¾ÏmÏG»tƒ#uäur «!$# y‰÷èt/ ¤]ƒÏ‰tn Äd“r'Î7sù ( Èd,ysø9$$Î/ y7ø‹n=tã $ydqè=÷GtR «!$# àM»tƒ#uä y7ù=Ï‬‬ ‫)‬
‫‪óO©9 br(x. #ZŽÉ9õ3tGó¡ãB •ŽÅÇム§NèO Ïmø‹n=tã 4’n?÷Gè? «!$# ÏM»tƒ#uä ßìuKó¡tƒ ÇÐÈ 5OŠÏOr& >8$©ùr& Èe@ä3Ïj9 ×@÷ƒur ÇÏÈ‬‬

‫„‪öNçlm; y7Í´¯»s9'ré& 4 #·râ“èd $ydx‹sƒªB$# $º«ø‹x© $uZÏF»tƒ#uä ô`ÏB zNÎ=tæ #sŒÎ)ur ÇÑÈ 8LìÏ9r& A>#x‹yèÎ/ çn÷ŽÅe³t6sù ( $yg÷èyJó¡o‬‬

‫‪`ÏB (#rä‹sƒªB$# $tB Ÿwur $\«ø‹x© (#qç7|¡x. $¨B Nåk÷]tã ÓÍ_øóムŸwur ( æL©èygy_ öNÎgͬ!#u‘ur `ÏiB ÇÒÈ ×ûüÎg•B Ò>#x‹tã‬‬

‫‪ ] ( îLìÏàtã ë>#x‹tã öNçlm;ur ( uä!$u‹Ï9÷rr& «!$# Èbrߊ‬ﺍﳉﺎﺛﻴﺔ ‪[ ١٠ – ٦ :‬‬

‫ﻓﻤﻦ ﳚﻨﺢ ﻋﻦ ﺳﺒﻴﻞ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻌﻘﻠﻲ ﺍﳌﹸﺤﺎﻁ ﺑﺈﻃﺎﺭ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻛﻀﺎﺑﻂ ﻭﺩﻟﻴﻞ ‪،‬‬
‫ﺇﻧ‪‬ﻤﺎ ﳚﻌﻞﹸ ﻣﻦ ﻓﻜﺮﹺﻩ ﻭﻣﺬﻫﺒﻪ ﻣﻴﺰﺍﻧﺎﹰ ﻟﻠﺤﻘﻴﻘﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻔﺮ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﱵ ﳛﻤﻠﹸﻬـﺎ ﺍﻟـﻨﺺ‪‬‬
‫ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻷﻧ‪‬ﻪ ﻳﺘﻮﻫ‪‬ﻢ – ﺳﻮﺍﺀٌ ﻋﻠﻢ ﺑﺬﻟﻚ ﺃﻡ ﱂ ﻳﻌﻠﻢ – ﺃﻥﱠ ﻫﻨﺎﻙ ﺗﺼﺎﺩﻣﺎﹰ ﺑـﲔ ﻛﺘـﺎﺏﹺ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻭﺑﲔ ﻛﺘﺎﺑﻪ ﺍﳌﻨﺸﻮﺭ ) ﺍﻟﻜﻮﻥ ( ‪ ،‬ﻭﻳﺘﻮﻫ‪‬ﻢ‪ ‬ﺃﻥﱠ ﻫﻨﺎﻙ ﺍﺧﺘﻼﻓﺎﹰ‬
‫‪١١‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﺣﱴ ﺑﲔ ﺩﻻﻻﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﻤﺎ ﺣﺼﻞ ﰲ ﺯﻋﻢﹺ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪ ،‬ﻛﻤـﺎ‬
‫ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ‪..‬‬
‫ﺇﻥﱠ ﺃﻱ‪ ‬ﺗﺼﺎﺩﻡﹴ ﳝﻜﻨﻨﺎ ﺗﻮﻫ‪‬ﻤﻪ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻗﻮﺍﻧﲔ ﺍﻟﻜﻮﻥ ‪ ،‬ﺃﻭ ﺑﲔ ﺃﺣﻜﺎﻡ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻮ ﻧﺘﻴﺠﺔﹸ ﻋﺪﻡﹺ ﻓﻬﻢ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻥ ‪ ،‬ﺃﻭ ﻧﺘﻴﺠﺔ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﻣ‪‬ـﺮﺍﺩ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﺎﻟﺘﺼﺎﺩﻡ – ﺍﳌﹸﺘﻮﻫ‪‬ﻢ – ﻫﻮ ﺧﻄﺄﹲ ﰲ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ،‬ﺇﻣ‪‬ﺎ ﰲ ﻓﻬﻢ ﺍﻟـﻨﺺ‪‬‬
‫ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﰲ ﺗﻔﺴﲑ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻜﻮﻧﻴ‪‬ﺔ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ..‬ﻓﺎﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﺭﻭﺡ‪ ‬ﻣﻦ ﺃﻣﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﻜﻮﻥﹸ ﳐﻠﻮﻕ‪ ‬ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﻼﳘﺎ ﻳﻌﻮﺩﺍﻥ ﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) &‪ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬ﺍﻷﻋﺮﺍﻑ ‪[ ٥٤ :‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺳﻨﺒﺤﺮ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻋﻤﻖ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﲢﻤﻠﹸﻪ‪ ‬ﻛﻠﻤﺎﺕ‪ ‬ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﳌﻨﻬﺠﻴ‪‬ﺔ ﻭﺍﻻﻧﺘﻈﺎﻡ ﻭﺍﻟﺪﻗﹼﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻲ ﺣﻘﺎﺋﻖ ﻣﻄﻠﻘـﺔ ‪،‬‬
‫ﻭﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻋﻠﻢ‪ ‬ﺃﺣﻜﺎﻡﹺ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻜﻮﻥﹸ ﺇﻻﹼ ﺑﺎﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﳌـﺒﲏ ﻋﻠـﻰ‬
‫ﺛﻮﺍﺑﺖ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﺍ‪‬ﺮ‪‬ﺩ ﻋﻦ ﻛﻞﹼ ﺗﻘﻠﻴﺪ‪ ‬ﻭﺗﻌﺼ‪‬ﺐ ‪..‬‬
‫ﻭﻛﻨﺖ ﺃﲤﻨ‪‬ﻰ ﻟﻮ ﺃﻥﱠ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﺧﺮﺟﺖ‪ ‬ﺎ ﻣﻦ ﲝﺜﻲ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ‪ ،‬ﻛﺎﻧﺖ ﺭﺅﻳﺔﹶ ﺃﹸﻣ‪‬ﺔ‬
‫ﻭﻗﺮﺍﺭ‪ ‬ﺃﹸﻣ‪‬ﺔ ‪ ،‬ﻻ ﺭﺅﻳﺔﹶ ﻓﺮﺩ ﻭﻗﺮﺍﺭ ﻓﺮﺩ ‪ ..‬ﻓﺈﻧﻜﺎﺭ ﻣﺴﺄﻟﺔ‪ ‬ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﻟﱵ ﺃﲨـﻊ ﻋﻠﻴﻬـﺎ‬
‫ﺍﻟﻜﺜﲑﻭﻥ ‪ ،‬ﻭﺍﳉﺰﻡ ﺑﺄﻥﱠ ﻓﻬﻢ‪ ‬ﻣﺪﻟﻮﻝ ﺃﻱ‪ ‬ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺇﻧ‪‬ﻤﺎ ﻳﻜﻮﻥ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﺍﳌﻌـﲎ ﺍﻟـﺬﻱ‬
‫ﳛﻤﻠﹸﻪ ﺟﺬﺭ‪‬ﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﺍﳉﺰﻡ ﺑﺄﻥﱠ ﻟﻐﺔﹶ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﹼﻤﻬـﺎ‬
‫ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺴﻤﺎﺀ ﻗﺒﻞ ﺃﻥ ﻳﻬﺒﻂ ‪‬ﺎ ﺇﱃ ﺍﻷﺭﺽ ‪ ،‬ﻭﺍﳉﺰﻡ ﺑﺄﻥﱠ ﺍﻗﺘـﺮﺍﻥ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ﻫﻮ ﺍﻧﻌﻜﺎﺱ‪ ‬ﻻﻗﺘﺮﺍﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤـﺎﺕ ‪ ،‬ﻭ‪‬‬
‫‪ .......‬ﻭﻛﻞﹼ ﻣﺎ ﲢﻤﻠﹸﻪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ‪ ..‬ﻛﻨﺖ ﺃﲤﲎ ﻟﻮ ﻛﺎﻥ ﺍﳉﺰﻡ ﺑﺬﻟﻚ ﻗﺮﺍﺭ ﺃﻣ‪‬ﺔ – ﻭﻣﻨـﺬ‬
‫ﻗﺮﻭﻥ – ﻻ ﻗﺮﺍﺭ ﺃﻓﺮﺍﺩ ‪..‬‬
‫ﻭﻟﻜﻦ ‪ ..‬ﺃﻟﻴﺲ ﻗﺮﺍﺭ ﺍﻷﻣ‪‬ﺔ ﻳﻜﻮﻥ ﺣﻜﻴﻤﺎﹰ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﻧﺘﻴﺠﺔﹰ ﻟﻠﺤﺠ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﻘﺮ‪‬ﻫﺎ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ؟ ‪ ..‬ﻭﻣﱴ ﻛﺎﻧﺖ ﻗﺮﺍﺭﺍﺕ ﺍﻷﻣﻢ ﻭﺇﲨﺎﻋﻬﺎ ﻋﻠﻰ ﻣﺴﺄﻟﺔ‪ ‬ﻣﺎ ﺩﻭﻥ ﺃﲝﺎﺙ‪ ‬ﺗﺴﺒﻘﻬﺎ ﻳﻘـﻮﻡ‪‬‬
‫‪١٢‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫‪‬ﺎ ﺃﻓﺮﺍﺩ ‪ ،‬ﻭﺩﻭﻥ ﺃﺩﻟﹼﺔ ﻭﺑﺮﺍﻫﲔ ﺗ‪‬ﺴﺘﻨﺒﻂﹸ ﲜﻬﺪ‪ ‬ﻓﺮﺩﻱ‪ ، ‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﻀﻊ ﺍﻷﻣ‪‬ﺔﹸ ﻫﺬﻩ ﺍﻷﲝـﺎﺙ‬
‫ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ؟ ‪..‬‬
‫ﺃﻟﻴﺲ ﻣﻦ ﺍﳌﻨﻄﻖ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﲨﺎﻉ ﺇﲨﺎﻋﺎﹰ ﻋﻠﻰ ﺍﳊﺠﺞ ﻭﺍﻟﱪﺍﻫﲔ ﺍﶈﻤﻮﻟﺔ ﺑﺎﻟﻌﻘﻞ ﺍ‪‬ـﺮ‪‬ﺩ‬
‫ﰲ ﺗﻔﻌﻴﻠﻪ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟ ‪ ،‬ﻭﺃﻻﹼ ﻳﻜﻮﻥ ﺇﲨﺎﻋﺎﹰ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤـﻰ ﺍﶈﻤـﻮﻝ‬
‫ﲝﻮﺍﻣﻞ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻈﻦ ﻭﺍﻟﻘﺎﻝ ﻭﺍﻟﻘﻴﻞ ؟ ‪ ..‬ﻭﻫﻞ ﺍﻷﻛﺜﺮﻳ‪‬ﺔ ﺍﻟﱵ ﺃﲨﻌﺖ ﰲ ﺍﳌﺎﺿـﻲ‬
‫ﻋﻠﻰ ﻣﺴﺄﻟﺔ‪ ‬ﻣﺎ ‪ ،‬ﻫﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﺒﻘﻰ ﳎﻤﻌﺔﹰ ﻋﻠﻰ ﻣﺎ ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻟﻮ ‪‬ﻀﺖ ﻣـﻦ‬
‫ﻗﺒﻮﺭﻫﺎ ﻭﺭﺃﺕ ﺍﳊﺠﺞ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﱵ ﱂ ﺗﺮﻫﺎ ﰲ ﺍﳌﺎﺿﻲ ؟ !!! ‪ ..‬ﻭﻫـﻞ ﻳﻨﻘـﺎﺩ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﺍﳊﻘﻴﻘﻴ‪‬ﻮﻥ ﺇﻻﹼ ﻣﻦ ﻋﻘﻮﻟ‪‬ﻬﻢ ؟ ‪ ..‬ﻭﻫﻞ ﳍﺬﻩ ﺍﻟﻌﻘﻮﻝ – ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺳﻠﻴﻤﺔ – ﺇﻻﱠ ﺃﻥ ﺗﺴـﻤﻮ‬
‫ﻋﻦ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﺍﻟﱵ ﻻ ﺗﻨﺘﻤﻲ ﺃﺻﻼﹰ ﺇﱃ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻞ ) ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌـﺎﺩ‪‬ﺓ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ؟ ‪..‬‬
‫ﻣﻦ ﻫﻨﺎ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻮﻝ ‪ :‬ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺑﻜﻞﱢ ﻣﺎ ﲢﻤﻠﻪ ﻣﻦ ﺣﻘﺎﺋﻖ ﻭﺑﺮﺍﻫﲔ ﻭﺃﺩﻟﹼﺔ ﻫﻲ‬
‫– ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻘﺮﺁﻥ – ﺭﺅﻳﺔﹸ ﺃﻣ‪‬ﺔ‪ ‬ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻠﻴﻤﺔ ﻭﻗﺮﺍﺭ‪‬ﻫﺎ ‪ ..‬ﻓﻜ ﱡﻞ‬
‫ﻣﻦ ﳝﻠﻚ ﻋﻘﻼﹰ ﳎﺮ‪‬ﺩﺍﹰ ﻋﻦ ﺍﻟﺘﻌﻠﹼﻖ ﺑﺄﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ﺳﲑﻯ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺭﺅﻳﺘ‪‬ـﻪ ﻭﻣﻨﻈـﺎﺭ‪‬ﻩ ﺇﱃ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ‪ ،‬ﻫﻲ ﺃﻭﺟﻪ‪ ‬ﳊﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﳛﻤﻠﹸﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪ ..‬ﺇﻥﱠ ﺃﻣﺮ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻋﺪﻡ‪ ‬ﺍﺗ‪‬ﺒﺎﻉ ﻣﺎ ﱂ ﻳﻘﻒ‪ ‬ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺍﻟﺴﻤﻊ‪ ‬ﻭﺍﻟﺒﺼﺮ‪ ‬ﻭﺍﻟﻔﺆﺍﺩ ‪..‬‬
‫‪çm÷Ytã tb%x. y7Í´¯»s9'ré& ‘@ä. yŠ#xsàÿø9$#ur uŽ|Çt7ø9$#ur yìôJ¡¡9$# ¨bÎ) 4 íOù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB ß#ø)s? Ÿwur‬‬ ‫)‬
‫‪ ] ( Zwqä«ó¡tB‬ﺍﻹﺳﺮﺍﺀ ‪[ ٣٦ :‬‬
‫‪ ..‬ﻓﺎﻟﻨﺘﺎﺋﺞ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ‪ ،‬ﻫﻲ ﻧﺘﺎﺋﺞ ﻟﻴﺴﺖ ﺳﻠﻴﻤﺔ ‪،‬‬
‫ﻭﺳﺘﺆﺩ‪‬ﻱ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺳﻘﻮﻁ ﺍﻟﻔﻜﺮ ﺍﳌﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ ‪..‬‬
‫‪y7Ï9ºx‹x. 4 ÇÚö‘F{$# ’Îû ß]ä3ôJu‹sù }¨$¨Z9$# ßìxÿZtƒ $tB $¨Br&ur ( [ä!$xÿã_ Ü=ydõ‹uŠsù ߉t/¨“9$# $¨Br'sù‬‬ ‫)‬
‫„‪ ] ( tA$sWøBF{$# ª!$# Ü>ÎŽôØo‬ﺍﻟﺮﻋﺪ ‪[ ١٧ :‬‬
‫‪١٣‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﺇﻥﱠ ﺍﻟﺘﻜﻠﹼﻒ ﻭﺍﻟﺘﻨﻄﹼﻊ ﰲ ﻋﺮﺽﹺ ﺃﻱ‪ ‬ﻣﺴﺄﻟﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻳﻜﻮﻥ ﺑﻮﺿـﻊﹺ‬
‫ﻣﻘﺪ‪‬ﻣﺎﺕ ﳍﺎ ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﺪﻻﻻﺕ ﺍﳊﻖ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘـﺎﺋﺞ‪ ‬ﻻ‬
‫ﻳ‪‬ﻘﺮ‪‬ﻫﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺎﻟﺘﻘﻮﻗﻊ‪ ‬ﺍﻟﻔﻜﺮﻱ‪ ‬ﺿﻤﻦ ﺇﻃﺎﺭﹴ ﻣ‪‬ﺼﻄﻨﻊﹴ ﺑﻌﻴﺪ‪ ‬ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺒﺤـﺚ‬
‫ﺍﻟﻌﻠﻤﻲ ﺍﻟﺴﻠﻴﻢ ﺍﶈﻤﻮﻝ ﺑﺜﻨﺎﺋﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻌﻘﻞ ‪ ،‬ﻫﻮ ﻭﺍﺩ‪ ‬ﳛﺠﺰ ﺳﺠﻴﻨ‪‬ﻪ ﻋﻦ ﴰﺲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ‬
‫ﳝﻸ ﻧﻮﺭ‪‬ﻫﺎ ﺃﺭﺟﺎﺀَ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﳛﺠﺰﻩ ﻋﻦ ﲰﺎﻉ ﺍﳊﻘﺎﺋﻖ ‪ ،‬ﻓﻼ ﻳﺴﻤﻊ – ﰲ ﺳﺠﻨﻪ ﻫﺬﺍ – ﺇﻻﹼ‬
‫ﺻﺪﻯ ﺻﻮﺗ‪‬ﻪ ﻭﺻﻮﺕ‪ ‬ﺃﺻﻨﺎﻣﻪ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﺍﻟﱵ ﺗﺼﻄﺪﻡ ﲜﺪﺭﺍﻥ ﺫﻟﻚ ﺍﻟﻮﺍﺩﻱ ﺍﻟـﺬﻱ ﺳـﺠﻦ‬
‫ﻧﻔﺴ‪‬ﻪ ﻓﻴﻪ ‪..‬‬
‫ﻭﺍﻟﻄﺎﻣ‪‬ﺔﹸ ﺍﻟﻜﱪﻯ ﺗﻜﻮﻥ ﺣﻴﻨﻤﺎ ﻳﻌﺘﻘﺪ – ﻫﺬﺍ ﺍﻟﺬﻱ ﺳـﺠﻦ ﻧﻔﺴ‪‬ـﻪ ﰲ ﻭﺍﺩﻱ ﺍﻟﺘﻌﺼ‪‬ـﺐ‬
‫ﻭﺍﻟﺘﻤﺬﻫﺐ ﺍﻟﻔﻜﺮﻱ ﺍﳌﺘﻘﻮﻗﻊ – ﺃﻧ‪‬ﻪ ﳝﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺎﻣﻠﺔ ‪ ،‬ﻭﺃﻥﱠ ﻏﲑﻩ ﺑﻌﻴﺪ‪ ‬ﻋـﻦ ﺍﳊﻘﻴﻘـﺔ‬
‫ﻣﺴﺎﻓﺔﹶ ﺑﻌﺪﻩ ﺍﻟﻔﻜﺮﻱ ﻋﻦ ﻣﺬﻫﺒﻪ ‪ ،‬ﻟﺪﺭﺟﺔ‪ ‬ﻻ ﻳﺴﺘﺠﻴﺐ ﻓﻴﻬﺎ ﺣﱴ ﻟﻠﱪﻫﺎﻥ ﺍﻟﻘﺮﺁﱐ ﻣﻬﻤﺎ ﻗﹸﺪ‪‬ﻡ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﳊﺠﺞ ﻭﺍﻟﱪﺍﻫﲔ ‪ ،‬ﻓﻴﻠﻮﻱ ﻣﻌﺎﱐ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺩﻻﻻ‪‬ﺎ ﻟﻴﱰﳍﺎ ﺇﱃ ﻭﺍﺩﻱ ﺳﺠﻨﻪ‬
‫ﺍﻟﺬﻱ ﺳﺠﻦ ﻧﻔﺴﻪ ﻓﻴﻪ ‪ ..‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻻ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺣﻴﻨﻤﺎ ﺯﻋـﻢ ﻛـ ﱞﻞ‬
‫ﻣﻨﻬﻤﺎ ﺃﻥﱠ ﺍﻵﺧﺮ ﻟﻴﺲ ﻋﻠﻰ ﺷﻲﺀ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﺑﺬﻟﻚ ﻣﻦ ﺍﳉﺎﻫﻠﲔ ﺍﻟﺬﻳﻦ ﻳﺼﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﺄﻧ‪‬ﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ‪..‬‬
‫‪4’n?tã ߊqßguŠø9$# ÏM|¡øŠs9 3“t•»|Á¨Y9$# ÏMs9$s%ur &äóÓx« 4’n?tã 3“t•»|Á¨Z9$# ÏM|¡øŠs9 ߊqßguŠø9$# ÏMs9$s%ur‬‬ ‫)‬
‫«‪öNßgoY÷•t/ ãNä3øts† ª!$$sù 4 öNÎgÏ9öqs% Ÿ@÷WÏB tbqßJn=ôètƒ Ÿw tûïÏ%©!$# tA$s% y7Ï9ºx‹x. 3 |=»tGÅ3ø9$# tbqè=÷Gtƒ öNèdur &äóÓx‬‬

‫‪ ] ( tbqàÿÎ=tFøƒs† ÏmŠÏù (#qçR%x. $yJŠÏù ÏpyJ»uŠÉ)ø9$# tPöqtƒ‬ﺍﻟﺒﻘﺮﺓ ‪[ ١١٣ :‬‬

‫ﻫﺬﻩ ﻫﻲ ﺃﻛﱪ ﺍﳌﺸﺎﻛﻞ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﺜﻘﻞ ﻛﺎﻫﻞ ﺍﳊﻘﻴﻘﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﻫﺬﻩ ﻫـﻲ‬
‫ﻳﻨﺎﺑﻴﻊ‪ ‬ﺍﻟﺘﻄﺮ‪‬ﻑ ﻭﺍﻻﻗﺘﺘﺎﻝ ﻭﺍﻟﺘﻜﻔﲑ ﺍﻟﱵ ﻳﺴﺘﻤﺪ‪ ‬ﻣﻨﻬﺎ ﺍﻟﻈﻼﻣﻴ‪‬ﻮﻥ ﻣـﺎ ﻳـﺮﻭﻭﻥ ﺑـﻪ ﻋﻄـﺶ‪‬‬
‫ﺟﺤﻮﺩ‪‬ﻫﻢ ﻭﻋﺼﺒﻴ‪‬ﺎ‪‬ﻢ ﺍﻟﻨﺘﻨﺔ ‪ ..‬ﺣﻴﻨﻤﺎ ﻳ‪‬ﺴﺠ‪‬ﻦ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻄـﺮﺓ ﺍﻟﺴـﻠﻴﻤﺔ ﰲ ﻭﺍﺩ‪ ‬ﻻ‬
‫ﻳ‪‬ﻮﺟ‪‬ﺪ ﻓﻴﻪ ﺇﻻﹼ ﺻﺪﻯ ﺍﻟﺘﻜﻠﹼﻒ ﻭﺍﻟﺘﻨﻄﹼﻊ ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﺗ‪‬ﺆﻃﹼﺮ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﻛﺘﺎﺏ‪‬‬
‫‪١٤‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﲜﺪﺭﺍﻥ ﺫﻟﻚ ﺍﻟﻮﺍﺩﻱ ‪ ،‬ﻋﻨﺪﻫﺎ ﺳﺘﻜﻮﻥﹸ ﺍﻟﺘﻔﺮﻗﺔﹸ ﻭﺍﻟﺘﻌﺼ‪‬ﺐ‪ ‬ﻭﺍﳊﻤﺎﻗﺔﹸ ﻭﺍﻟﺘﻘﻮﻗﻊ‪ ‬ﺩﺍﺧﻞ‬
‫ﺇﻃﺎﺭ ﺍﳉﻬﻞ ﻣﺂﻝﹶ ﺍﻟﺴﺎﺋﺮﻳﻦ ﺑﺬﻟﻚ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﻻ ﻧﺮﻯ ﺇﻻﱠ ﺗﻜﻠﱡﻔﺎﹰ ﻭﺍﺧﺘﻼﻓﺎﹰ ﻭﻋﺼـﺒﻴ‪‬ﺎ ‪‬‬
‫ﺕ‬
‫ﻣﻘﻴﺘﺔ ‪ ..‬ﻛﻞﱞ ﰲ ﻭﺍﺩﻳﻪ ‪ ،‬ﻻ ﻳﺴﻤﻊ ﺍﻵﺧﺮ ‪ ،‬ﻭﻻ ﻳﻠﺘﻘﻲ ﻣﻌﻪ ‪ ،‬ﻭﻻ ﳛﻤﻞﹸ ﻟـﻪ ﺇﻻﱠ ﺍﻟﺴـﻮﺀ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻭﺿﻊ‪ ‬ﺗﻠﻚ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺷﺮﻳﻜﺎﹰ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪( $Yèu‹Ï© (#qçR%Ÿ2ur öNßguZƒÏŠ (#qè%§•sù šúïÏ%©!$# z`ÏB ÇÌÊÈ tûüÅ2ÎŽô³ßJø9$# šÆÏB (#qçRqä3s? Ÿwur‬‬ ‫)‬
‫‪ ] ( tbqãmÌ•sù öNÍkö‰y‰s9 $yJÎ/ ¥>÷“Ïm ‘@ä.‬ﺍﻟﺮﻭﻡ ‪[ ٣٢ – ٣١ :‬‬
‫ﺃﻧﺎ ﻻ ﺃﺯﻋﻢ ﺃﻧ‪‬ﲏ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﳊﺠ‪‬ﺔ ﻭﺍﻟﱪﻫﺎﻥ ﻓﻴﻤﺎ ﺃﹸﻗﺪ‪‬ﻡ ﻣﻦ ﺣﻘﺎﺋﻖ ‪ ،‬ﻭﻻ ﺃﺯﻋـﻢ‬
‫ﺃﻧ‪‬ﲏ ﺃﻭﺟﺪﺕ‪ ‬ﺣﻘﻴﻘﺔﹰ ﻣﻦ ﺍﻟﻌﺪﻡ ‪ ،‬ﻓﺎﻟﺬﻱ ﺃﻗﻮﻟﹸﻪ ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺃﺯﺍﺣﺖ ﺍﻟﺴﺘﺎﺭ ﻋﻦ ﺣﻘـﺎﺋﻖ‬
‫ﻣﻮﺟﻮﺩ ﺃﺻﻼﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻟﻘﺖ ﺍﻟﻀﻮﺀ ﻋﻠﻴﻬﺎ ﻣﺒﺪ‪‬ﺩﺓﹰ ﻣﺎ ﺗﺮﺍﻛﻢ ﻋﻠﻴﻬﺎ – ﺧـﻼﻝ‬
‫ﺍﻟﺘﺎﺭﻳﺦ – ﻣﻦ ﺳﺤﺐ ﺍﻟﺪﺧﺎﻥ ﺍﻟﺪﺍﻛﻦ ﻭﻏﺒﺎﺭ ﺍﻟﻌﺼﺒﻴﺎﺕ ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﻫﻲ ﻟﺒﻨﺔﹲ ﰲ ﺑﻨـﺎﺀ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺑﺮﻫﺎﻥﹲ ﳍﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ‪..‬‬
‫‪ ‬‬
‫‪ $‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻨﺘﻤﻲ ﻟﻌﺎﻟﹶﻢ ﺍﻷﻣﺮ ‪ ،‬ﻭﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫـﻮ ﻛـﻼﻡ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ‪ ،‬ﻗﺎﻟﻪ ﲝﺮﻓﻴ‪‬ﺘﻪ ﻫﺬﻩ ﺍﻟﱵ ﻧﺴﻤﻌﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻋﺎﱂ ﺍﻷﻣﺮ ﻓـﻮﻕ ﻋـﺎﱂ ﺍﳌـﺎﺩ‪‬ﺓ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻟﻔﻈﻨﺎ ﻟﻪ ﲝﺮﻭﻑ‪ ‬ﳐﻠﻮﻗﺔ ‪ ،‬ﻫﻮ ﺍﻧﻌﻜﺎﺱ‪ ‬ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﳌﺨﻠﻮﻕ‬
‫ﳌﺎ ﻗﺎﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ $‬ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ﺣﺼﺮﺍﹰ ﺩﻭﻥ ﺑﺎﻗﻲ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ( ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ ﻣﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻋﻠﱠﻤﻬﺎ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒـﻞ ﻫﺒﻮﻃـﻪ ﺇﱃ ﺍﻷﺭﺽ ‪ ،‬ﻭﻟﻴﺴـﺖ ﻭﺿـﻌﻴ‪‬ﺔ‬
‫ﺍﺻﻄﻼﺣﻴ‪‬ﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ﻛﺒﺎﻗﻲ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ‪..‬‬
‫‪١٥‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫‪ $‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﲢﻤﻞ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﻣﺎ ﻳﺪﻭﺭ ﰲ ﺇﻃﺎﺭ ﺍﳌﻌﺎﱐ ﻭﺍﻟـﺪﻻﻻﺕ‬
‫ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪ ..‬ﻭﻻ ﺗ‪‬ﻮﺟﺪ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺭﺩﻳﻔﺔ ﻷﺧﺮﻯ‬
‫ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺘﺼﻮ‪‬ﺭﻩ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ‪..‬‬
‫‪ $‬ﺍﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻫـﻮ ﺍﻧﻌﻜـﺎﺱ‪ ‬ﻣﻄﻠـﻖ‬
‫ﻻﺭﺗﺒﺎﻁ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ‪..‬‬
‫‪ $‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳ‪‬ﻮﺟﺪ ﺣﺮﻑ‪ ‬ﻳﺰﻳﺪ ﺃﻭ ﻳﻨﻘﺺ – ﺭﲰﺎﹰ ﺃﻭ ﻟﻔﻈﺎﹰ – ﻋﻦ ﺍﳌﻌـﲎ‬
‫ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻳﺮﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ $‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻣﺘﻌﺎﺿﺪﺓ ﰲ ﻭﺻﻒ ﺍﳌﺴﺎﺋﻞ ﻭﺗﺼﻮﻳﺮﻫﺎ ‪ ،‬ﻭﻻ ﺍﺧﺘﻼﻑ‬
‫ﻭﻻ ﺗﺼﺎﺩﻡ ﺑﻴﻨﻬﺎ ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﻛﻞﱞ ﻻ ﻳﺘﺠﺰﺃ ‪..‬‬
‫‪ $‬ﻻ ﲣﺼﻴﺺ ﻷﻱ‪ ‬ﻧﺺ‪ ‬ﻗﺮﺁﱐ ﻣﻄﻠﻖ ‪ ،‬ﻭﻻ ﺇﻃﻼﻕ ﻷﻱ‪ ‬ﻧﺺ‪ ‬ﻗﺮﺁﱐ ﻣ‪‬ﺨﺼ‪‬ﺺ ‪..‬‬
‫‪ $‬ﻛﹸﻞﱡ ﺗﻔﺴﲑﹴ ) ﻷﻱ‪ ‬ﻧﺺ‪ ‬ﻗﺮﺁﱐﱟ ( ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻇﺎﻫﺮ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
‫‪ ،‬ﺃﻭ ﺗ‪‬ﻔﺮﺽ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ) ﻣﻬﻤﺎ ﻛﺎﻧﺖ ( ﻋﻠﻰ ﺩﻻﻻﺕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ‪ ،‬ﻭﺗ‪‬ﻘﺪ‪‬ﻡ ﻓﻴـﻪ‬
‫ﻧﺼﻮﺻﺎﹰ ﻣﻮﺍﺯﻳﺔﹰ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻫﻮ ﲢﺮﻳﻒ‪ ‬ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪..‬‬
‫‪ $‬ﻻ ﻧﺎﺳﺦ ﻭﻻ ﻣﻨﺴﻮﺥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﻜﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌـﺎﱃ ﻓـﻮﻕ ﺍﳊـﺪﻭﺙ‬
‫ﻭﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﺼﺎﺩﻡ ﺑﲔ ﺃﺣﻜﺎﻣﻪ ‪..‬‬
‫‪ ..‬ﻋﻨﺪﻣﺎ ﻳﺘ‪‬ﺠﻪ ﺍﻹﻧﺴﺎﻥ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻹﻇﻬﺎﺭ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫) ‪yìyJs9 ©!$# ¨bÎ)ur 4 $uZn=ç7ß™ öNåk¨]tƒÏ‰öks]s9 $uZŠÏù (#r߉yg»y_ z`ƒÏ%©!$#ur‬‬ ‫‪ ،‬ﻳﻬﺪﻳــﻪ ﺍﷲ ﺗﻌــﺎﱃ ﺇﻟﻴﻬــﺎ ‪..‬‬
‫‪ ] ( tûüÏZÅ¡ósßJø9$#‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ ، [ ٦٩ :‬ﺣﲔ ﺫﻟﻚ ﻻ ﻳﻬﻤ‪‬ﻪ ﺟﻬﻞ ﺍﳉﻬﻼﺀ ‪ ،‬ﻭﻻ ﲪﺎﻗﺔ ﺍﳊﻤﻘﻰ‬
‫‪ ،‬ﻭﻻ ﻏﻮﻏﺎﺀ ﺍﳌﻬﺮ‪‬ﺟﲔ ‪ ،‬ﻭﻣﺎ ﻳﻌﻨﻴﻪ ﻫﻮ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻗﺒﻮﻟﻪ ‪ ،‬ﻭﻭﺻـﻮﻝ ﺍﳊﻘﻴﻘـﺔ ﺇﱃ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﻋﻨﻬﺎ ‪ ،‬ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻠﻴﻤﺔ ‪ ،‬ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ ﰲ ﻛﻞﱢ ﺟﻴﻞ ‪..‬‬
 ‫‪١٦‬‬ ‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺃﻗﻮﻝ ﳌﻦ ﳜﺎﻟﻔﲏ ﺍﻟﺮﺃﻱ ﻭﻳﺘﻌﺼ‪‬ﺐ ﻟﺮﺃﻳﻪ ‪ ،‬ﻫﻞ ﲣﺎﻟﻔﲏ ﺍﻟﺮﺃﻱ ﻧﺘﻴﺠﺔ ﺍﻣﺘﻼﻛﻚ‬
‫ﺍﻟﱪﻫﺎﻥ ﺍﻟﻘﺮﺁﱐ ﻋﻠﻰ ﻧﻘﻴﺾ ﻣﺎ ﺃﻗﻮﻝ ؟ ‪ ..‬ﺃﻡ ﺃﻧ‪‬ﻚ ﲣﺎﻟﻔﲏ ﺍﻟﺮﺃﻱ ﻷﻧ‪‬ﲏ ﺃﻗﻮﻝ ﻣﺎ ﱂ ﻳﻘﻠﻪ ﺑﻌﺾ‬
‫ﺍﻟﺴﺎﺑﻘﲔ ﺍﻟﺬﻳﻦ ﲢﺴﺒﻬﻢ ﺣﺠ‪‬ﺔ ﺣﱴ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟ ‪ ..‬ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﻮﻗﻔﲔ ﻛﺒﲑ ‪..‬‬
‫ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﱪﻫﺎﻥ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻣـﻦ ﺟﻬـﺔ‪‬‬
‫ﺃﺧﺮﻯ ‪..‬‬
‫ﻭﺗﻔﻀ‪‬ﻠﻮﺍ ﺍﻵﻥ ﺇﱃ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ‪..‬‬

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

‫‪ ..‬ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻣﻔﻬﻮﻣﻲ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺗﻌﺮﻳﻔﻬﻤـﺎ‬
‫ﺗﻌﺮﻳﻔﺎﹰ ﺳﻠﻴﻤﺎﹰ ‪ ،‬ﻣ‪‬ﻄﺎﺑﻘﺎﹰ ﳌﺎ ﳛﻤﻠﹸﻪ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﻣﻦ ﻣﻌﺎﻥ‪ ‬ﻭﺩﻻﻻﺕ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ‬
‫‪ ...‬ﺇﺫﺍﹰ ﻟﻨﻌﺪ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻧﻘﺮﺃ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ﲟﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭﻳﻦ ‪ ) ] :‬ﻙ‬
‫‪ ،‬ﻝ ‪ ،‬ﻡ ( ‪ ) ،‬ﻕ ‪ ،‬ﻭ ‪ ،‬ﻝ ( [ ﻗﺮﺍﺀﺓﹰ ﻋﻤﻴﻘﺔ ‪ ،‬ﳏﺎﻭﻟﲔ – ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻨﺎ – ﺭﺳﻢ ﺍﻹﻃﺎﺭ‬
‫ﺍﳋﺎﺹ‪ ‬ﻟﻜﻞﱟ ﻣﻦ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ‪..‬‬
‫‪ ..‬ﺍﻟﻜﻠﻤﺔﹸ ﺗﺪﻭﺭ‪ ‬ﺩﻻﻻﺗ‪‬ﻬﺎ ﰲ ﺇﻃﺎﺭﹴ ﻭﺍﺳﻊﹴ ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﻳﺸﻤﻞﹸ ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ‪ ‬ﰲ ﺍﻟـﺬﺍ ‪‬‬
‫ﺕ‬
‫ﺍﳌﺘﻜﻠﱢﻤﺔ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪:‬‬
‫) ‪öqs9ur ’În1u‘ àM»yJÎ=x. y‰xÿZs? br& Ÿ@ö7s% ã•óst6ø9$# y‰ÏÿuZs9 ’În1u‘ ÏM»yJÎ=s3Ïj9 #YŠ#y‰ÏB ã•óst7ø9$# tb%x. öq©9 @è%‬‬

‫_‪ ] ( #YŠy‰tB ¾Ï&Î#÷WÏJÎ/ $uZ÷¥Å‬ﺍﻟﻜﻬﻒ ‪[ ١٠٩ :‬‬

‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( ’În1u‘ àM»yJÎ=x.‬ﺗﻌﲏ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﻜﺎﺋﻨـﺔ ﰲ ﻋ‪‬ﻠﹾـﻢﹺ ﺍﷲ‬

‫ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺍﻟﻜﻠﻤﺔ ﺍﳌﺮﺗﺒﻄﺔ ﲟﺴﺄﻟﺔ‪ ‬ﻣﺎ ‪ ،‬ﺗﻌﲏ – ﺃﻳﻀﺎﹰ – ﺭﻏﺒﺔ ﺍﻟﺬﺍﺕ ﰲ ﺇﳚﺎﺩ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫) )‪] ( zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ‬‬
‫ﺍﻟﻨﺴﺎﺀ ‪[ ١٧١ :‬‬
‫‪ ..‬ﻓﺎﻟﻜﻠﻤﺔ ﻫﻲ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺄﻟﺔ ﻭﺻﻮﺭ‪‬ﺎ ﺍﻟﱵ ﺗﺮﻳﺪ ﺍﻟﺬﺍﺕ‪ ‬ﺇﳚﺎﺩ‪‬ﻫﺎ ‪..‬‬
‫)‪ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# çmßJó™$# çm÷ZÏiB 7pyJÎ=s3Î/ Ï8çŽÅe³u;ム©!$# ¨bÎ) ãNtƒö•yJ»tƒ èps3Í´¯»n=yJø9$# ÏMs9$s% øŒÎ‬‬ ‫)‬
‫‪ ] ( zNtƒö•tB‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٤٥ :‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻜﻠﻤﺔ ﺗﺮﺗﺒﻂ ﲟﻌﲎ‪ ‬ﺗ‪‬ﺮﻳﺪﻩ ﺍﻟﺬﺍﺕ ﺍﳌﺘﻜﻠﹼﻤﺔ ‪..‬‬
٢٠ 
$P%Ïd‰|ÁãB 4Óz•ósu‹Î/ x8çŽÅe³u;ム©!$# ¨br& É>#t•ósÏJø9$# ’Îû ’Ìj?|ÁムÖNͬ!$s% uqèdur èps3Í´¯»n=yJø9$# çmø?yŠ$oYsù )
[ ٣٩ : ‫!« ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬$# z`ÏiB 7pyJÎ=s3Î/
– ‫ﺰﹺ – ﻋﻨﺪ ﺍﻟﺒﺸﺮ‬‫ ﺑﺎﻟﺮﻣ‬‫ ﻓﺈﻥﱠ ﺍﻟﺘﻌﺒﲑ‬، ‫ ﺍﻟﺬﺍﺕ‬‫ﻩ‬‫ﺮﻳﺪ‬‫ ﺗ‬‫ ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤﺔﹸ ﻣﺘﻌﻠﹼﻘﺔﹰ ﲟﻌﲎ‬..
.. ‫ ﺍﳌﺘﻜﻠﱢﻤﺔ‬‫ ﺃﻱ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺬﺍﺕ‬، ‫ﺳﺒﻴﻞﹲ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻜﻼﻡ‬
[ ٤١ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬3 #Y“øBu‘ žwÎ) BQ$-ƒr& spsW»n=rO }¨$¨Y9$# zOÏk=x6è? žwr& y7çGtƒ#uä tA$s% )
‫ ﺍﻟﺬﺍﺕ ﻋﻦ ﺍﻟﻜﻠﻤﺔ ) ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺬﺍﺕ ( ﻣﻦ ﺧﻼﻝﹺ ﺻﻴﺎﻏﺘﻬﺎ ﺑﻘﺎﻟﺐ‬‫ﺮ‬‫ﻌﺒ‬‫ ﻭﺗ‬..
.. ‫ ﻳﻔﻬﻤﻪ ﺍﻟﺴﺎﻣﻊ‬‫ﻟﻐﻮﻱ‬
[ ٥ : ‫ ( ] ﺍﻟﻜﻬﻒ‬$\/É‹x. žwÎ) šcqä9qà)tƒ bÎ) 4 öNÎgÏdºuqøùr& ô`ÏB ßlã•øƒrB ZpyJÎ=Ÿ2 ôNuŽã9x. )
‫ ﻟﻐﺔ‬‫ﺮ‬‫ﺒ‬‫ ﻋ‬، ‫ ﺩﺍﺧﻞ ﺍﻟﺬﺍﺕ‬، ( ‫ ) ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺬﺍﺕ‬‫ ﺍﻟﻘﻮﻝ ﻫﻮ ﺻﻴﺎﻏﺔﹸ ﺍﻟﻜﻠﻤﺔ‬.. ‫ﺇﺫﺍﹰ‬
.. ‫ ﻭﺑﻘﺎﻟﺐﹴ ﻟﻐﻮﻱ‬، ‫ﺩﺓ‬‫ﳏﺪ‬
!#x‹»yd ïcÎ) !#x‹»yd Ÿ@÷WÏB $oYù=à)s9 âä!$t±nS öqs9 $oY÷èÏJy™ ô‰s% (#qä9$s% $oYçF»tƒ#uä óOÎgø‹n=tæ 4‘n=÷Gè? #sŒÎ)ur )

[ ٣١ : ‫ ( ] ﺍﻷﻧﻔﺎﻝ‬tûüÏ9¨rF{$# 玕ÏÜ»y™r& HwÎ)

‫ ﻟﻮ ﻧﺸﺎﺀُ ﻟﺼﻐﻨﺎ ﻗﻮﻻﹰ ﻣﺜـﻞ‬: ‫! ( ﺗﻌﲏ‬#x‹»yd Ÿ@÷WÏB $oYù=à)s9 âä!$t±nS öqs9 ) ‫ﺔﹸ‬‫ ﻓﺎﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‬..
.. ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬
.. ‫ ﻭﺍﻟﻘﻮﻝﹸ ﻗﺪ ﻳﺒﻘﻰ ﺩﺍﺧﻞﹶ ﺍﻟﺬﺍﺕ‬..
}§ø©Î7sù ( $pktXöqn=óÁtƒ æL©èygy_ öNßgç6ó¡ym 4 ãAqà)tR $yJÎ/ ª!$# $uZç/Éj‹yèムŸwöqs9 öNÍkŦàÿRr& þ’Îû tbqä9qà)tƒur )

[ ٨ : ‫ﺎﺩﻟﺔ‬‫ ( ] ﺍ‬玕ÅÁyJø9$#

4’n?ö7tƒ žw 77ù=ãBur Ï$ù#èƒø:$# Íot•yfx© 4’n?tã y7—9ߊr& ö@yd ãPyŠ$t«¯»tƒ tA$s% ß`»sÜø‹¤±9$# ÏmøŠs9Î) šZuqó™uqsù )

[ ١٢٠ : ‫( ] ﻃـﻪ‬
.. ‫ ﺍﻟﺬﺍﺕ‬‫ ﺍﻟﻘﻮﻝﹸ ﺧﺎﺭﺝ‬‫ ﻭﻗﺪ ﳜﺮﺝ‬..
٢١ 
ÞOn=÷ètƒ ª!$#ur 4 ÉAöqs)ø9$# Ç`óss9 ’Îû óOßg¨YsùÌ•÷ètGs9ur 4 óOßg»yJ‹Å¡Î0 OßgtGøùt•yèn=sù óOßgs3»oY÷ƒu‘V{ âä!$t±nS öqs9ur )

[ ٣٠ : ‫ ( ] ﳏﻤﺪ‬ö/ä3n=»yJôãr&
.. ‫ ﺩﺍﺧﻞﹶ ﺍﻟﻨﻔﺲ‬‫ﻪ‬‫ ﻣﻦ ﺍﻟﻨﻔﺲ ﻭﻋﻦ ﺑﻘﺎﺋ‬‫ﺩﺓﹲ ﻋﻦ ﺧﺮﻭﺟﹺﻪ‬‫ ﺍﻟﻘﻮﻝﹸ ﻣﺴﺄﻟﺔﹲ ﳎﺮ‬.. ‫ ﺇﺫﺍﹰ‬..
7>Í‘$y™ur È@øŠ©9$$Î/ ¥#÷‚tGó¡ãB uqèd ô`tBur ¾ÏmÎ/ t•ygy_ `tBur tAöqs)ø9$# §Ž| r& ô`¨B Oä3ZÏiB Öä!#uqy™ )
[ ١٠ : ‫ ( ] ﺍﻟﺮﻋﺪ‬Í‘$pk¨]9$$Î/

[ ١٣ : ‫ ( ] ﺍﳌﻠﻚ‬Í‘r߉•Á9$# ÏN#x‹Î/ 7OŠÎ=tæ ¼çm¯RÎ) ( ÿ¾ÏmÎ/ (#rã•ygô_$# Írr& öNä3s9öqs% (#r•ŽÅ r&ur )
 ‫ ﰲ ﻗﻠﺒﻪ ﻧﻘﻴ‬‫ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻀﻤﺮ‬، ‫ ﻣﻦ ﻓﻤﻪ‬‫ﻪ‬‫ﺨﺮﹺﺟ‬‫ﻳ‬‫ ﻭﻗﺪ ﻳﺼﻮﻍﹸ ﺍﻹﻧﺴﺎﻥﹸ ﻗﻮﻻﹰ ﻭ‬..
‫ﺾ‬
‫ ﻭﰲ‬.. ‫ ﻭﻗﺪ ﻳﻮﺍﻓﻘﻪ‬، ‫ﻌﺘﻘﹶﺪ ﺍﻟﻘﺎﺋﻞ‬‫ﺨﺎﻟﻒ ﻣ‬‫ ﻓﺎﻟﻘﻮﻝ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺸﺮ – ﻗﺪ ﻳ‬..... ‫ﻣﺎ ﺻﺎﻏﹶﻪ‬
.. ‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻷﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺫﻟﻚ‬
[ ٧٨ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tbqßJn=ôètƒ öNèdur z>É‹s3ø9$# «!$# ’n?tã tbqä9qà)tƒur )

: ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tbqßJçFõ3tƒ $oÿÏ3 ãNn=÷ær& ª!$#ur 3 öNÍkÍ5qè=è% ’Îû }§øŠs9 $¨B NÎgÏdºuqøùr'Î/ šcqä9qà)tƒ )
[ ١٦٧
ª!$#ur ¼ã&è!qß™t•s9 y7¨RÎ) ãNn=÷ètƒ ª!$#ur 3 «!$# ãAqß™t•s9 y7¨RÎ) ߉pkô¶tR (#qä9$s% tbqà)Ïÿ»uZßJø9$# x8uä!%y` #sŒÎ) )

[ ١ : ‫ ( ] ﺍﳌﻨﺎﻓﻘﻮﻥ‬šcqç/É‹»s3s9 tûüÉ)Ïÿ»uZßJø9$# ¨bÎ) ߉pkô¶tƒ

.. ‫ ﺍﻟﺘﺎﱄ ﻳﺘﺠﻠﹼﻰ ﻣﻔﻬﻮﻣﺎ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ‬‫ ﻭﰲ ﺍﻟﻨﺺ‬..
$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 –
‫‪٢٢ ‬‬
‫ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( $ygè=ͬ!$s% uqèd îpyJÎ=x. $yg¯RÎ) 4 Hxx.‬ﺗﻌﲏ ‪ :‬ﻛﻼﹼ ﺇﻧ‪‬ﻬﺎ ﺩﻻﻟﺔﹲ ﻭﻣﻌﺎﻥ‪‬‬
‫ﻳ‪‬ﺮﻳﺪ‪‬ﻫﺎ ﺍﻟﻘﺎﺋﻞﹸ ) ‪ ، ( îpyJÎ=x.‬ﻫﻮ ﺻﺎﺋﻐ‪‬ﻬﺎ ﻭﻧﺎﻃﻖ‪ ‬ﺎ ) ‪.. ( ( $ygè=ͬ!$s%‬‬
‫‪ ..‬ﻭﺍﻟﻠﻔﻆ ﻫﻮ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻮﻝ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ﺇﱃ ﺍﳋﺎﺭﺝ ‪..‬‬
‫) ‪ ] ( Ó‰ŠÏGtã ë=‹Ï%u‘ Ïm÷ƒy‰s9 žwÎ) @Aöqs% `ÏB àáÏÿù=tƒ $¨B‬ﻕ ‪[ ١٨ :‬‬
‫ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﺃﻥﱠ ﺍﻟﻠﻔﻆ ﻫﻮ ﺍﻟﻮﺳﻴﻠﺔ ﻹﺧﺮﺍﺝ ﺍﻟﻘﻮﻝ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺬﺍﺕ ﺇﱃ‬
‫ﺍﳋﺎﺭﺝ ‪ ...‬ﻭﺃﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺍﻧﻔﺼﺎﻝ ﻣﻔﻬﻮﻡ ﺍﻟﻘﻮﻝ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻔﻆ ﻫﻮ ﻣﺎ ﻧﻘﻮﻟﻪ‬
‫ﻭﻧﺴﻤﻌﻪ ﰲ ﻣﻨﺎﻣﻨﺎ ‪ ،‬ﺣﻴﺚ ﻧﺴﻤﻊ ﻭﻧﻘﻮﻝ ﻗﻮﻻﹰ ﰲ ﻋﺎﱂ ﺑﻌﻴﺪ‪ ‬ﻋﻦ ﻭﺳﻂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﻟﺬﺑﺬﺑﺎﺕ‬
‫ﺍﻟﺼﻮﺗﻴ‪‬ﺔ ‪ ،‬ﻭﻋﻦ ﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻣﺮﺩ‪ ‬ﺫﻟﻚ ﺃﻥﱠ ﺍﻟﻘﻮﻝ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻨﻔﺲ ﺍﻟﱵ ﺗﻨﺘﻤﻲ‬
‫ﻟﻌﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻭﻟﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻧﺴﺘﻴﻘﻆ ﻭﺗﻌﻮﺩ ﺃﻧﻔﺴﻨﺎ ﺇﱃ ﻫﺬﺍ ﺍﳉﺴﺪ‬
‫ﺍﳌﺎﺩ‪‬ﻱ ﻭﻧﺮﻳﺪ ﺃﻥ ﳓﻜﻲ ﻣﺎ ﻗﻠﻨﺎﻩ ﻭﲰﻌﻨﺎﻩ ﰲ ﻣﻨﺎﻣﻨﺎ ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﻧ‪‬ﺨﺮﺝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ) ﻧﻠﻔﻈﻪ ( ﻋﱪ‬
‫ﺃﻟﺴﻨﺘﻨﺎ ﻭﻋﱪ ﺫﺑﺬﺑﺎﺕ ﺻﻮﺗﻴ‪‬ﺔ ﻣﺎﺩﻳ‪‬ﺔ ﰲ ﻭﺳﻂ ﻣﺎﺩﻱ ‪ ..‬ﻓﻜﻞﱡ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳊﺎﺩﺛﺔ ﻟﻘﻮﻟﻨﺎ ﰲ‬
‫ﺍﻟﻴﻘﻈﺔ ‪ ،‬ﻻ ﺗﻌﻮﺩ ﺇﱃ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻘﻮﻝ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﻌﻮﺩ ﺇﱃ ﻣﺎﻫﻴﺔ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﺬﻱ ﻧﻠﻔﻆ ﻓﻴﻪ ﻗﻮﻟﻨﺎ‬
‫‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻜﻼﻡ‪ : ‬ﻫﻮ ﺍﻟﺪﻻﻟﺔﹸ ﻭﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ‪ ‬ﰲ ﺍﻟﺬﺍﺕ‪ ‬ﺍﳌﺘﻜﻠﹼﻤﺔ ‪ ..‬ﻭﺍﻟﻘﹶﻮ‪‬ﻝﹸ ‪ :‬ﻫﻮ ﺻﻴﺎﻏ ﹸﺔ‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡﹺ ﺑﻘﺎﻟﺐﹴ ﻟﹸﻐﻮﻱ‪ ‬ﻋﱪ ﻟﻐﺔ‪ ‬ﳏﺪ‪‬ﺩﺓ ‪ ..‬ﻭﺍﻟﻠﻔﻆ ﻫﻮ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻮﻝ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ﺇﱃ‬
‫ﺧﺎﺭﺟﻬﺎ ‪ .....‬ﻓﻜﻞﱡ ﻛﻠﻤﺔ‪ ‬ﻣﻘﻮﻟﺔ‪ ، ‬ﺗﻜﻮﻥ ﻗﺪ ﻣﺮ‪‬ﺕ ﲟﺮﺣﻠﱵ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ‪ ،‬ﻭ‪‬ﻭ‪‬ﺻ‪‬ﻔﹸﻬﺎ ﰲ‬
‫ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ﻛﻜﻠﻤﺔ ‪ ،‬ﻫﻮ ﻭﺻﻔﻬﺎ ﻛﻤﻌﲎ ‪ ،‬ﻭﻭﺻﻔﻬﺎ ﻛﻘﻮﻝ ‪ ،‬ﻫﻮ ﻭﺻﻔﻬﺎ ﻛﺼـﻴﺎﻏﺔ‪‬‬
‫ﺑﻘﺎﻟﺐﹴ ﻟﻐﻮﻱ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻟﻠﻜﻠﻤﺔ ﺍﳌﻘﻮﻟﺔ ﻭﺍﳌﻠﻔﻮﻇﺔ ﺛﻼﺛﺔ ﺃﻋﻤﺎﻕ ‪:‬‬
‫‪ – ١‬ﻋﻤﻖ ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺬﺍﺕ ) ﺍﻟﻜﻠﻤﺔ (‬
‫‪ – ٢‬ﻋﻤﻖ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻠﻤﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺬﺍﺕ ) ﺍﻟﻘﻮﻝ (‬
‫‪٢٣ ‬‬
‫‪ – ٣‬ﻋﻤﻖ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻮﻝ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ﺇﱃ ﺧﺎﺭﺟﻬﺎ ) ﺍﻟﻠﻔﻆ (‬
‫‪ ..‬ﺇﻥﱠ ﺍﻟﻌﻤﻖ ﺍﻷﻭ‪‬ﻝ ) ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺬﺍﺕ ( ﻭﻫﻮ ﻋﻤﻖ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻳﺘﻌﻠﹼﻖ ﲟﺎﻫﻴ‪‬ﺔ ﻫﺬﻩ‬
‫ﺍﻟﺬﺍﺕ ﻭﻭﻋﻴﻬﺎ ﻭﺇﺩﺭﺍﻛ‪‬ﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﹼﻘﺔ ‪‬ﺬﺍ ﺍﳌﻌﲎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺠﻤﻴﻊ ﺍﻟـﺬﻭﺍﺕ‬
‫ﺍﳊﺎﺩﺛﺔ ﺍﳌﺨﻠﻮﻗﺔ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﻓﻴﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻱ‪ ‬ﻣﺴﺄﻟﺔ ﻣﻌﲎ‪ ‬ﺣﺎﺩﺛﺎﹰ ‪ ،‬ﻭﻳﺘﺒﺪ‪‬ﻝ ﺗﺒﻌـﺎﹰ‬
‫ﻹﺩﺭﺍﻙ ﺍﻟﺬﺍﺕ ﻭﺗﻐﻴ‪‬ﺮ ﺩﺭﺟﺎﺕ ﻋﻠﻤﻬﺎ ﻣﻊ ﺍﻟﺰﻣﻦ ‪..‬‬
‫ﻭﺍﻟﻌﻤﻖ ﺍﻟﺜﺎﱐ ) ﺍﻟﻘﻮﻝ ( ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻭﻗﺪﺭﺗ‪‬ﻬﺎ ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﻓﻴﻬﺎ‬
‫ﰲ ﻗﺎﻟﺐﹴ ﻟﻐﻮﻱ ‪ ..‬ﻓﻜﻠﱠﻤﺎ ﺍﺭﺗﻘﺖ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﰲ ﻗﺪﺭﺓ ﺗﻌﺒﲑﻫﺎ ‪ ،‬ﻳﻜﻮﻥ ﻗﻮﳍﺎ ﺃﻗﺮﺏ‪ ‬ﺇﱃ‬
‫ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ ﺫﺍ‪‬ﺎ ‪..‬‬
‫ﻭﺍﻟﻌﻤﻖ ﺍﻟﺜﺎﻟﺚ ) ﺍﻟﻠﻔﻆ ( ﻳﺘﻌﻠﹼﻖ ﺑﻜﻴﻔﻴ‪‬ﺔ ﺇﺧﺮﺍﺝ ﺍﻟﺬﺍﺕ ﻟﻠﻘﻮﻝ ﺍﻟﻜﺎﺋﻦ ﻓﻴﻬﺎ ﺇﱃ ﺍﳋﺎﺭﺝ ‪،‬‬
‫ﻭﺑﺎﻟﻮﺳﻂ ﺍﻟﺬﻱ ﻳﻨﺘﺸﺮ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻛﻞﱠ ﻗﻮﻝﹴ ﻫﻮ ﻛﻼﻡ‪ ‬ﻣﺼﻮﻍﹲ ﺑﻘﺎﻟﺐﹴ ﻟﻐﻮﻱ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻟﻴﺲ ﻛﻞﱡ ﻛﻼﻡﹴ ﻳﺼﺎﻍ‬
‫ﺑﻘﺎﻟﺐﹴ ﻟﻐﻮﻱ ‪ ،‬ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻜﻼﻡ ﺑﺎﻹﺷﺎﺭﺓ ﻭﺍﻟﺮﻣﺰ ﺩﻭﻥ ﺍﻟﺼـﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳـﺔ‬
‫ﻭﺍﻟﻨﻄﻖﹺ ‪‬ﺎ ‪..‬‬
‫ﻭﰲ ﻋﺎﳌﻨﺎ – ﳓﻦ ﺍﻟﺒﺸﺮ – ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﻌﲎ ﺍﻟﻮﺍﺣﺪ ) ﻋﻤﻖ ﺍﻟﻜﻠﻤﺔ ( ﳝﻜـﻦ ﺻـﻴﺎﻏﺘﻪ‬
‫ﻭﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ ﻋﱪ ﻋﺪ‪‬ﺓ ﻗﻮﺍﻟﺐ ﻟﻐﻮﻳ‪‬ﺔ ‪ ،‬ﻛﺎﻟﻠﻐﺎﺕ ) ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ ،‬ﺍﻟﻔﺮﻧﺴﻴ‪‬ﺔ ‪ ،‬ﺍﻟﻔﺎﺭﺳﻴ‪‬ﺔ ‪....... ،‬‬
‫ﺇﱁ ( ‪ ،‬ﻓﻌﻤﻖ ﺍﻟﻜﻠﻤﺔ ﻳﺄﺧﺬ ﺃﺷﻜﺎﻻﹰ ﻣﺘﻨﻮﻋﺔ ﰲ ﻋﻤﻖ ﺍﻟﻘﻮﻝ ‪..‬‬
‫ﻟﻘﺪ ﻣ‪‬ﻨﻊ ﺍﻷﺧﺮﺱ ﻣﻦ ﺍﻟﻠﻔﻆ ﻟﻌﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻨﻄﻖ ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻭﺟـﻮﺩ ﻣﻌـﺎﻥ‪‬‬
‫ﻛﺎﺋﻨﺔ‪ ‬ﰲ ﺫﺍﺗ‪‬ﻪ ﻳ‪‬ﻌﺒ‪‬ﺮ‪ ‬ﻋﻨﻬﺎ ﲝﺮﻛﺎﺕ‪ ‬ﺑﺪﻳﻠﺔ‪ ‬ﻋﻦ ﺍﻟﻨﻄﻖ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﳛﻤﻞ ﻣﻌﺎﱐ ) ﻛﻠﻤﺎﺕ (‬
‫ﰲ ﺫﺍﺗ‪‬ﻪ ﻟﹶﻤ‪‬ﺎ ﻗﺎﻡ‪ ‬ﲝﺮﻛﺎﺕ‪ ‬ﺗ‪‬ﻌﺒ‪‬ﺮ‪ ‬ﻋﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ‪ ..‬ﺇﻧ‪‬ﻪ ﻳﻨﻀﺢ‪ ‬ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻜﻼﻣﻴ‪‬ﺔ ﺍﳌﺮﺗﺒﻄﺔ ﲟﻌﲎ‪‬‬
‫ﻛﺎﺋﻦﹴ ﰲ ﺫﺍﺗ‪‬ﻪ ﻋﱪ ﺣﺮﻛﺎﺕ ﺑﺪﻳﻠﺔ ﻋﻦ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﻄﻖ ‪..‬‬
‫ﻭﺍﻷﺧﺮﺱ ﺍﻟﺬﻱ ﻻ ﻳﺴﻤﻊ ‪ ،‬ﻭﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﻌﻤﻖ ﺍﻷﻭ‪‬ﻝ ﻟﻠﻜﻼﻡ ) ﻋﻤﻖ ﺍﳌﻌﲎ ( ‪ ،‬ﺇﻧ‪‬ﻤـﺎ‬
‫ﻣ‪‬ﻨﻊ ﻋﻦ ﺍﻟﻜﻼﻡ ﻭﻋﻦ ﻓﻬﻢ ﻣﺎ ﻳ‪‬ﻘﺎﻝ ﻟﻌﺪﻡﹺ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻌﻤﻘﲔ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ )‬
٢٤ 
‫ﺔ ﺍﳌﻌﺮﻭﻑ ﰲ‬‫ ﲰﺎﻋﻪ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺇﺩﺭﺍﻛﻪ ﻟﻌﻤﻖ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‬‫ ﻓﻌﺪﻡ‬.. ( ‫ﺍﻟﻘﻮﻝ ﻭﺍﻟﻠﻔﻆ‬
.. ‫ﻄﻖ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺇﺧﺮﺍﺝ ﻣﺎ ﺑﺪﺍﺧﻠﻪ‬‫ ﻭﻋﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻨ‬، ‫ﳎﺘﻤﻌﻪ‬
‫ﺪﻑ‬ ، ‫ ﺗﻐﺎﻳﺮ ﺍﳌﻌﲎ ) ﻋﻤﻖ ﺍﻟﻜﻠﻤﺔ ( ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪﻩ ﰲ ﻗﻠﺒﻪ‬‫ﻭﻗﺪ ﻳﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻤﺎﺕ‬
.. ‫ﺎ ﺧﺪﺍﻉ ﺍﳌﺴﺘﻤﻊ‬ ‫ ﻓﻬﻮ ﺑﺬﻟﻚ ﻳﺼﻮﻍﹸ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻳﺮﻳﺪ‬، ‫ﺍﻟﻨﻔﺎﻕ ﻭﺧﺪﺍﻉ ﺍﳌﺴﺘﻤﻊ‬
4 $uZs9 ö•ÏÿøótGó™$$sù $tRqè=÷dr&ur $uZä9ºuqøBr& !$uZ÷Fn=tóx© É>#{•ôãF{$# z`ÏB šcqàÿ¯=y‚ßJø9$# y7s9 ãAqà)u‹y™ )
yŠ#u‘r& ÷bÎ) $º«ø‹x© «!$# šÆÏiB Nä3s9 à7Î=ôJtƒ `yJsù ö@è% 4 öNÎgÎ/qè=è% ’Îû }§øŠs9 $¨B OÎgÏFoYÅ¡ø9r'Î/ tbqä9qà)tƒ

`©9 br& ÷LäêYoYsß ö@t/ ÇÊÊÈ #MŽ•Î7yz tbqè=yJ÷ès? $yJÎ/ ª!$# tb%x. ö@t/ 4 $JèøÿtR öNä3Î/ yŠ#u‘r& ÷rr& #…ŽŸÑ öNä3Î/

óOçF^oYsßur öNä3Î/qè=è% ’Îû š•Ï9ºsŒ šÆÎiƒã—ur #Y‰t/r& öNÎgŠÎ=÷dr& #’n<Î) tbqãZÏB÷sßJø9$#ur ãAqß™§•9$# |=Î=s)Ztƒ

[ ١٢ – ١١ : ‫ ( ] ﺍﻟﻔﺘﺢ‬#Y‘qç/ $JBöqs% óOçFZà2ur Ïäöq¡¡9$# Æsß

، ‫ ﺑﻪ‬‫ ﻭﻟﻜﻞﱢ ﳐﻠﻮﻕﹴ ﰲ ﻛﻞﱢ ﻋﺎﱂﹴ – ﻣﻦ ﻋﻮﺍﱂ ﺍﳌﺨﻠﻮﻗﺎﺕ – ﻗﺎﻟﺒﻪ ﺍﻟﺘﻌﺒﲑﻱ ﺍﳋﺎﺹ‬..
‫ﻬﺎ‬‫ ﻛﻤﺎ ﺃﻧ‬، ‫ ﻣﻦ ﺧﻼﳍﺎ ﻋﻦ ﺃﺷﻴﺎﺀ ﻻ ﻧﺪﺭﻛﻬﺎ ﳓﻦ ﺍﻟﺒﺸﺮ‬‫ﺮ‬‫ﻌﺒ‬‫ ﺃﺻﻮﺍﺗﺎﹰ ﺗ‬‫ﺼﺪﺭ‬‫ﻓﺎﳊﻴﻮﺍﻧﺎﺕ ﺗ‬
) ‫ﺪﺭﻛﻮﻥ ﻟﻐﺎﺕ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ‬‫ ﻭﺣﱴ ﺍﻟﺒﺸﺮ ﺃﻧﻔﺴﻬﻢ ﻻ ﻳ‬.. ‫ﺔ‬‫ﺪﺭﻙ ﺗﻌﺎﺑﲑﻧﺎ ﺍﻟﻠﻐﻮﻳ‬‫ﻫﻲ ﻻ ﺗ‬
.. ‫ﻢ ( ﺇﻻﹼ ﺑﻌﺪ ﺗﻌﻠﹼﻤﻬﺎ‬‫ﺔ ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﺑﺬﺍ‬‫ﺍﻟﻘﻮﺍﻟﺐ ﺍﻟﻠﻐﻮﻳ‬
‫ﻤﺎ ﺃﻃﻠﻌﻪ ﻋﻠﻰ‬‫ ﺇﻧ‬، ‫ ﺍﷲ ﺗﻌﺎﱃ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻨﻄﻖ ﺍﻟﻄﲑ‬‫ﻭﻟﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻋﻠﱠﻢ‬
.. ‫ﺎ‬‫ﺔ ﺍﻟﱵ ﺗﺼﻮﻍﹸ ﻣﻦ ﺧﻼﳍﺎ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺫﻭﺍ‬‫ﺍﻟﻘﻮﺍﻟﺐ ﺍﻟﻠﻐﻮﻳ‬
Èe@ä. `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 )

ħRM}$#ur Çd`Éfø9$# z`ÏB ¼çnߊqãZã_ z`»yJø‹n=Ý¡Ï9 uŽÅ³ãmur ÇÊÏÈ ßûüÎ7ßJø9$# ã@ôÒxÿø9$# uqçlm; #x‹»yd ¨bÎ) ( >äóÓx«

ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ ×'s#ôJtR ôMs9$s% È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lym ÇÊÐÈ tbqããy—qムôMßgsù ÎŽö•©Ü9$#ur

zO¡¡t6tGsù ÇÊÑÈ tbrã•ãèô±o„ Ÿw óOèdur ¼çnߊqãZã_ur ß`»yJøŠn=ß™ öNä3¨ZyJÏÜøts† Ÿw öNà6uZÅ3»|¡tB (#qè=äz÷Š$#

‫‪٢٥ ‬‬
‫‪4’n?tãur ¥’n?tã |MôJyè÷Rr& ûÓÉL©9$# š•tFyJ÷èÏR t•ä3ô©r& ÷br& ûÓÍ_ôãΗ÷rr& Éb>u‘ tA$s%ur $ygÏ9öqs% `ÏiB %Z3Ïm$|Ê‬‬

‫‪ÇÊÒÈ šúüÅsÎ=»¢Á9$# x8ÏŠ$t7Ïã ’Îû y7ÏGpHôqt•Î/ ÓÍ_ù=Åz÷Šr&ur çm8|Êö•s? $[sÎ=»|¹ Ÿ@uHùår& ÷br&ur ž”t$Î!ºur‬‬

‫‪ÇËÉÈ šúüÎ7ͬ!$tóø9$# z`ÏB tb%Ÿ2 ÷Pr& y‰èdô‰ßgø9$# “u‘r& Iw ~†Í< $tB tA$s)sù uŽö•©Ü9$# y‰¤)xÿs?ur‬‬

‫{_‪7‰‹Ïèt/ uŽö•xî y]s3yJsù ÇËÊÈ &ûüÎ7•B 9`»sÜù=Ý¡Î0 ÓÍh_u‹Ï?ù'uŠs9 ÷rr& ÿ¼çm¨Yptr2øŒ(#V{ ÷rr& #´‰ƒÏ‰x© $\/#x‹tã ¼çm¨Yt/Éj‹tã‬‬

‫‪ ] ( AûüÉ)tƒ :*t6t^Î/ ¥*t7y™ `ÏB š•çGø¤Å_ur ¾ÏmÎ/ ñÝÏtéB öNs9 $yJÎ/ àMÜymr& tA$s)sù‬ﺍﻟﻨﻤﻞ ‪[ ٢٢ – ١٦ :‬‬
‫‪ ..‬ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﻜﺎﺋﻨﺎﺕ ﺟﺎﻣﺪﺓ ‪ ،‬ﳍﺎ ﺃﻋﻤﺎﻗﻬﺎ ﺍﳋﺎﺻ‪‬ﺔ ‪‬ﺎ ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ‬
‫ﺍﻟﻘﻮﻝ ‪..‬‬
‫) ‪!$tGs9$s% $\dö•x. ÷rr& %·æöqsÛ $u‹ÏKø•$# ÇÚö‘F|Ï9ur $olm; tA$s)sù ×b%s{ߊ }‘Édur Ïä!$uK¡¡9$# ’n<Î) #“uqtGó™$# §NèO‬‬

‫&‪ ] ( tûüÏèͬ!$sÛ $oY÷•s?r‬ﻓﺼﻠﺖ ‪[ ١١ :‬‬

‫ﻭﺧﻼﺻﺔ ﺍﻷﻣﺮ ﺃﻧ‪‬ﻪ ﳚﺐ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺃﻋﻤﺎﻕ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻘﺎﻟﺔ ﺍﳌﻠﻔﻮﻇﺔ ) ﻋﻤﻖ ﺍﻟﻜﻠﻤﺔ‬
‫ﻭﺍﳌﻌﲎ – ﻋﻤﻖ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ – ﻋﻤﻖ ﺍﻟﻠﻔﻆ ﻭﺍﻟﻨﻄﻖ ( ‪ ،‬ﻭﺃﻥﹾ ﻧﻌﻠﻢ ﺃﻥﱠ ﺍﻟﻘﻮﻝ‬
‫ﻣﺴﺄﻟﺔﹲ ﻣﺴﺘﻘﻠﹼﺔﹲ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ ‪ ،‬ﻭﺫﻟﻚ ﺧﻼﻓﺎﹰ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﻀﻬﻢ ﺣﲔ ﺭﺑﻄﻮﺍ ﺍﻟﻘﻮﻝ‬
‫ﺑﺎﻟﻠﻔﻆ ﺑﺄﻥﱠ ﺍﻟﻘﻮﻝ ﻫﻮ ﺍﻟﻠﻔﻆ ‪ ..‬ﳑ‪‬ﺎ ﻗﺎﺩﻫﻢ ﺇﱃ ﻧﺘﺎﺋﺞ ﻏﲑ ﺳﻠﻴﻤﺔ ‪ ،‬ﻷﻧ‪‬ﻬﻢ – ﺑﻨﺎﺀً ﻋﻠﻰ ﻋﺪﻡ‬
‫ﲤﻴﻴﺰﻫﻢ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻠﻔﻆ – ﺃﺳﻘﻄﻮﺍ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻔﻆ ﺍﻟﱵ ﺳﺎﺣﺔﹸ ﺗﻔﺎﻋﻠﻬﺎ ﻭﺗﺄﺛﲑﻫﺎ ﺧﺎﺭﺝ‬
‫ﺍﻟﺬﺍﺕ ‪ ،‬ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻘﻮﻝ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ‪..‬‬
‫‪ ..‬ﻭﻋﻠﻰ ﺍﻟﺮ‪‬ﻏﻢﹺ ﻣﻦ ﺃﻥﱠ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮ‪‬ﺩ‪ ‬ﻟﻠﻘﻮ‪‬ﻝﹺ ﻭﺍﺣﺪ‪ ، ‬ﺳﻮﺍﺀٌ ﺗﻌﻠﱠﻖ‪ ‬ﺫﻟﻚ ﺑـﺎﷲِ ﺳـﺒﺤﺎﻧ‪‬ﻪ‬
‫ﻭﺗﻌﺎﱃ ﺃﻡ ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ‪ ..‬ﻋﻠﻰ ﺍﻟﺮ‪‬ﻏﻢﹺ ﻣﻦ ﺫﻟﻚ ‪ ..‬ﻋﻠﻴﻨﺎ ﺃﻥﹾ ﻧ‪‬ﺪﺭﻙ‪ ‬ﺍﻟﻔﺎﺭﻕ‪ ‬ﺑـﲔ‪ ‬ﻗﹶـﻮ‪‬ﻝﹺ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ‪ ‬ﻗﹶﻮ‪‬ﻝﹺ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﺫﻟﻚ ﺍﻟﻔﺎﺭﻕ ﺍﻟـﺬﻱ ﻳﻌـﻮﺩ ﺇﱃ‬
‫ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻭﻻ ﻳﻌﻮﺩ‪ ‬ﺇﱃ ﺍﻟﻘﻮ‪‬ﻝﹺ ﻛﻤﻌﲎ‪ ‬ﻣ‪‬ﺠﺮ‪‬ﺩ‪.. ‬‬
 ‫‪٢٦ ‬‬
‫‪ ..‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻌﻠﻢ‪ ‬ﻋﻠﻤﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔﹶ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺫﻭﺍﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪..‬‬
‫ﻭﻋ‪‬ﻠﹾﻤ‪‬ﻪ‪ ‬ﺟﻞﱠ ﻭﻋﻼ ﺃﻛﱪ‪ ‬ﻣﻦ ﻋ‪‬ﻠﹾﻢﹺ ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﺎﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺫﻭﺍﺗ‪‬ﻬـﺎ ‪ ،‬ﻭﻗﺪﺭﺗ‪‬ـﻪ‪‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺻﻴﺎﻏﺔ‪ ‬ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﻭﺍﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﻘﺎﻟﺐﹴ ﻟﻐﻮﻱ ‪ ،‬ﻫﻲ‬
‫ﻗﺪﺭﺓﹲ ﻣ‪‬ﻄﻠﻘﺔﹲ ‪ ،‬ﺃﻛﱪ‪ ‬ﻣﻦ ﻗﺪﺭﺓ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻋﻠﻰ ﺻﻴﺎﻏﺔ‪ ‬ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﻭﺍﺗ‪‬ﻬﺎ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫ‪‬ﻨﺎ ‪ ..‬ﻓﻘﻮﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ﻗﹶﻮ‪‬ﻝﹲ ﻣ‪‬ﻄﻠﻖ‪ ‬ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺗﺼـﻮﻳﺮﺍﹰ ﻣ‪‬ﻄﻠﻘـﺎﹰ ﺣﻘﻴﻘـﺔﹶ ﺍﳌﻌـﺎﱐ‬
‫ﻭﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ‪ ‬ﰲ ﻗﹶﻮ‪‬ﻟ‪‬ﻪ ﺟﻞﱠ ﻭﻋﻼ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻥﹶ ﻗﹶﻮ‪‬ﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ﺻﻴﺎﻏﺔﹰ ﳌﻌﺎﻥ‪ ‬ﻳ‪‬ﺮﻳﺪ‪ ‬ﺟﻞﹼ‬
‫ﻭﻋﻼ ﻧﻘﻠﹶﻬﺎ ﻣﺒﺎﺷﺮﺓﹰ ﺇﱃ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﺃﻡ ﻛﺎﻥ ﻗﻮ‪‬ﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ﺗﺼﻮﻳﺮﺍﹰ ﻷﺣـﺪﺍﺙ‪ ‬ﻭﻗﹶﺼ‪‬ـﺺﹴ‬
‫ﻭﻗﻌﺖ ﻣﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻟﺘﻘﺮﻳﺐ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺇﱃ ﺃﺫﻫﺎﻧﻨﺎ ‪ ..‬ﻟﻨﺘﺼﻮ‪‬ﺭ ﺃﻥﱠ ﺷﺎﻋﺮﺍﹰ ﻗـﺎﻝ ﻗﺼـﻴﺪﺓ ‪ ..‬ﻫـﺬﻩ‬
‫ﺍﻟﻘﺼﻴﺪﺓﹸ ﻫﻲ ﺻﻴﺎﻏﺔﹲ ﻟﹸﻐﻮﻳ‪‬ﺔﹲ ﺑﻠﻐﺔ‪ ‬ﻣﺎ ‪ ،‬ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﺍﺕ‪ ‬ﺍﻟﺸﺎﻋﺮ ‪ ..‬ﻭﻟﻮ ﻧﻄﻖ‪ ‬ﺇﻧﺴـﺎﻥﹲ‬
‫ﺁﺧﺮ ‪‬ﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﲝﺮﻓﻴ‪‬ﺘ‪‬ﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‪ ‬ﺍﻟﱵ ﺻﻴﻐ‪‬ﺖ‪ ‬ﺎ ‪ ،‬ﻟﻜﺎﻥ ﻗﺪ ﻧﻘﻞﹶ ﻧﻘﻼﹰ ﺣﺮﻓﻴ‪‬ﺎﹰ ﺍﻟﺼـﻴﺎﻏﺔﹶ‬
‫ﺍﻟﻠﻐﻮﻳ‪‬ﺔﹶ ﺍﻟﱵ ﺻﺎﻏﹶﻬﺎ ﺍﻟﺸﺎﻋﺮ‪ ‬ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﺃﻱ‪ ‬ﻟﻜﺎﻥ ﻗﺪ ﻗـﺎﻝﹶ ﻗﹶـﻮ‪‬ﻝﹶ ﺍﻟﺸـﺎﻋﺮ‬
‫ﲝﺮﻓﻴ‪‬ﺘﻪ ‪ ،‬ﺑﻐﺾ‪ ‬ﺍﻟﻨﻈﺮ ﻋﻦ ﺣﺪﻭﺩ‪ ‬ﺇﺩﺭﺍﻛ‪‬ﻪ ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺫﺍﺕ‪ ‬ﺍﻟﺸﺎﻋﺮ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﱂ ﻳﻨﻄﻖ‪ ‬ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥﹸ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓﹶ ﺑﺎﳊﺮﻓﻴ‪‬ﺔ‪ ‬ﺫﺍﺗ‪‬ﻬﺎ ﺍﻟﱵ ﻧﻄﻘﻬﺎ ﺍﻟﺸﺎﻋﺮ‪ ، ‬ﺇﻧ‪‬ﻤـﺎ‬
‫ﻧﻄﻘﹶﻬﺎ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺩﺭﻛﹶﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ‪ ،‬ﻟﻜﺎﻥ ﻗﺪ ﺻﺎﻍ ﺻﻴﺎﻏﺔﹰ ﻟﹸﻐﻮﻳ‪‬ﺔﹰ ﻣﺎ ﺃﺩﺭﻛﻪ ﻫﻮ‬
‫ﻣﻦ ﻣﻌﺎﱐ ﺗﻠﻚ ﺍﻟﻘﺼﻴﺪﺓ ‪ ،‬ﻓﻘﻮﻟﹸﻪ‪ ‬ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ‬ﻻ ﻳ‪‬ﻄﺎﺑﻖ‪ ‬ﻗﻮﻝﹶ ﺍﻟﺸﺎﻋﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻘﻮﻟﹸﻪ‪– ‬‬
‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ – ﻟﻴﺲ ﻗﻮ‪‬ﻝﹶ ﻗﹶﻮ‪‬ﻝﹺ ﺍﻟﺸﺎﻋﺮ ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻗﹶﻮ‪‬ﻝﹸ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺃﺩﺭﻛﹶﻬﺎ ﻣﻦ ﻗﹶﻮ‪‬ﻝﹺ‬
‫ﺍﻟﺸﺎﻋﺮ ‪ ..‬ﻭﻗﻮ‪‬ﻟﹸﻪ‪ – ‬ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ – ﻛﺘﻌﺒﲑﹴ ﻋﻦ ﺗﻠﻚ ﺍﻟﻘﺼﻴﺪﺓ ‪ ،‬ﺃﺩﱏ ﻣﻦ ﻗﹶﻮ‪‬ﻝﹺ ﺍﻟﺸﺎﻋﺮ ‪،‬‬
‫ﻷﻥﱠ ﺍﻟﺸﺎﻋﺮ‪ ‬ﺃﻋﻠﻢ‪ ‬ﻣﻦ ﻏﲑﹺﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﲟﺎ ﰲ ﺩﺍﺧﻠﻪ ﻣﻦ ﻣﻌﺎﻥ‪ ‬ﺻﺎﻏﹶﻬﺎ ﺑﺘﻠﻚ ﺍﻟﻘﺼﻴﺪﺓ ‪..‬‬
‫‪ ..‬ﻭﺭﺑ‪‬ﻤﺎ ﺗﻜﻮﻥﹸ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓﹸ ﻣ‪‬ﺼﺎﻏﺔ ﰲ ﻟﹸﻐﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﻧﺮﻳﺪ‪ ‬ﻧﻘﻠﹶﻬﺎ ﺇﱃ ﻟﻐﺘ‪‬ﻨﺎ ‪ ،‬ﺣـﲔ‬
‫ﺫﻟﻚ ﻧﻜﻮﻥ ﻗﺪ ﺻﻐﻨﺎ ﻗﻮﻻﹰ ﰲ ﻟﻐﺘﻨﺎ ﻟﻠﻤﻌﺎﱐ ﺍﻟﱵ ﺃﺩﺭﻛﻨﺎﻫﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺼﻴﺪﺓ ‪ ،‬ﻭﺑﺎﻟﺘـﺎﱄ ﻻ‬
 ‫‪٢٧ ‬‬
‫ﻧﻜﻮﻥﹸ ﻗﺪ ﻗﻠﻨﺎ ﻗﹶﻮ‪‬ﻝﹶ ﺍﻟﺸﺎﻋﺮ ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﻓﻤﻬﻤﺎ ﻛﻨ‪‬ﺎ ﺑﺎﺭﻋﲔ ﰲ ﺍﻟﻘﻮﻝ ﻻ ﻧﺴﺘﻄﻴﻊ‪ ‬ﺃﻥﹾ ﻧﻘﻮﻝﹶ ﺍﻟﻘﹶﻮ‪‬ﻝﹶ‬
‫ﺫﺍﺗ‪‬ﻪ ﰲ ﻟﻐﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫‪ ..‬ﻟﻨﺘﺨﻴ‪‬ﻞ ‪ ..‬ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺮﻳﺪ‪ ‬ﺻﻴﺎﻏﺔﹶ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﺍﺕ ﺍﻟﺸﺎﻋﺮ ﰲ ﻗﺎﻟﺐﹴ ﻟﹸﻐﻮﻱ‪‬‬
‫‪ ،‬ﺣﲔ ﺫﻟﻚ ﺳﻴﻜﻮﻥﹸ ﻗﻮﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ﺻﻴﺎﻏﺔﹰ ﻣ‪‬ﻄﻠﻘﺔﹰ ﺗﺘﻨﺎﺳﺐ‪ ‬ﻣﻊ ﻗـﺪﺭﺓ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠـﻰ‬
‫ﺍﻟﺼﻴﺎﻏﺔ ‪ ،‬ﻭﺫﻟﻚ ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺫﺍﺕ ﺍﻟﺸﺎﻋﺮ ﻭﺍﻟﱵ ﻳﻌﻠﻤ‪‬ﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤـﺎﹰ ﻣ‪‬ﻄﻠﻘـﺎﹰ‬
‫ﺃﻋﻈﻢ‪ ‬ﺑﻜﺜﲑﹴ ﻣﻦ ﻋ‪‬ﻠﹾﻢﹺ ﺍﻟﺸﺎﻋﺮ ﺫﺍﺗ‪‬ﻪ ﻟﺘﻠﻚ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺫﺍﺗ‪‬ﻪ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﻜﻮﻥﹸ ﻗﻮﻝﹸ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺗﺼﻮﻳﺮﺍﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ‪ ‬ﻋﻦ ﺣﻘﻴﻘﺔ‪ ‬ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨـﺔ ﰲ ﺫﺍﺕ ﺍﻟﺸـﺎﻋﺮ ‪..‬‬
‫ﻓﺎﻟﺼﻴﺎﻏﺔﹸ ﺍﻟﻠﻐﻮﻳ‪‬ﺔﹸ ﺍﳌﻔﺘﺮﺿﺔﹸ ﻣ‪‬ﻦ‪ ‬ﻗ‪‬ﺒ‪‬ﻞﹺ ﺍﷲِ ﺗﻌﺎﱃ ﻟﺘﻠﻚ‪ ‬ﺍﻟﻘﺼﻴﺪﺓ‪ ‬ﺃﻋﻠﻰ ﻣﻦ ﺻﻴﺎﻏﺔ‪ ‬ﺍﻟﺸﺎﻋﺮﹺ ﺫﺍﺗ‪‬ﻪ‬
‫ﳍﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ‪ ،‬ﺑﻨﺴﺒﺔ‪ ‬ﻫﻲ ﺫﺍﺗ‪‬ﻬﺎ ﺍﻟﻔﺎﺭﻕ‪ ‬ﺑﲔ ﻋ‪‬ﻠﹾﻢﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻢﹺ ﺍﻟﺸﺎﻋﺮ ﻟﻠﻤﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ‬
‫ﺫﺍﺕ ﺍﻟﺸﺎﻋﺮ ‪ ،‬ﻭﻫﻲ ﺫﺍﺗ‪‬ﻬﺎ ﺍﻟﻨﺴﺒﺔﹸ ﺑﲔ ﻗﺪﺭﺓ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ﻭﺑﲔ ﻗـﺪﺭﺓ ﺫﻟـﻚ‬
‫ﺍﻟﺸﺎﻋﺮ ‪..‬‬
‫‪ ..‬ﻟﺬﻟﻚ ‪ ..‬ﻓﺎﻟﻨﺼﻮﺹ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻗﹶﻮ‪‬ﻝﹶ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺗﻔﺎﻋﻠﹶﻬﺎ ﻣﻊ ﺍﻷﺣﺪﺍﺙ‬
‫ﰲ ﺍﻟﻘﹶﺼ‪‬ﺺﹺ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﳍﺎ ﻟﻐﺎﺗ‪‬ﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ‪ ..‬ﺇﻧ‪‬ﻤﺎ ﺗ‪‬ﺼﻮ‪‬ﺭ‪‬ﻫﺎ ﺗﺼـﻮﻳﺮﺍﹰ‬
‫ﻣ‪‬ﻄﻠﻘﺎﹰ ‪ ،‬ﻣ‪‬ﺼﺎﻏﺎﹰ ﺻﻴﺎﻏﺔﹰ ﻟﻐﻮﻳ‪‬ﺔﹰ ﻣ‪‬ﻄﻠﻘﺔﹰ ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﻭﺍﺕ‪ ‬ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻟﻴﺲ ﻣﻬﻤ‪‬ﺎﹰ ﺃﻥ ﻧﻌﺮﻑ‪ ‬ﻣﺎﻫﻴ‪‬ﺔﹶ ﺍﻟﻠﻐﺔ‪ ‬ﺍﻟﱵ ﻧﻄﻘﺖ‪ ‬ﺎ ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻓﻤﺎ ﻳﻨﻘﻠﹸﻪ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ‬
‫ﻫﻮ ﺍﻟﺼﻴﺎﻏﺔﹸ ﺍﳌﻄﻠﻘﺔﹸ ﳊﻘﻴﻘﺔ‪ ‬ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﻭﺍﺕ‪ ‬ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻭﺍﻟﱵ ﻳﻌﻠﻤﻬـﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﺃﻛﱪ‪ ‬ﺑﻜﺜﲑ ﻣﻦ ﻋﻠﻢﹺ ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪‬ﺎ ‪..‬‬
‫‪ ..‬ﻓﻌﻠﻰ ﺳﺒﻴﻞﹺ ﺍﳌﺜﺎﻝ ‪ ..‬ﰲ ﻗﺼ‪‬ﺔ‪ ‬ﻳﻮﺳﻒ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﰲ ﻗﹶﻮ‪‬ﻝﹺ ﺃﺥﹴ ﻣﻦ ﺃﺧﻮﺓ‬
‫‪žcÎ) !$tR$t/r'¯»tƒ (#qä9qà)sù öNä3‹Î/r& #’n<Î) (#þqãèÅ_ö‘$#‬‬ ‫ﻳﻮﺳﻒ ﻷﺧﻮﺗ‪‬ﻪ ﺑﺄﻥ ﻳﻨﻘﻠﻮﺍ ﻷﺑﻴﻬﻢ ﻗﻮﻟﹶﻪ ‪) :‬‬
‫‪ ] ( tûüÏàÏÿ»ym É=ø‹tóù=Ï9 $¨Zà2 $tBur $uZôJÎ=tæ $yJÎ/ žwÎ) !$tRô‰Íky- $tBur s-t•y™ y7uZö/$#‬ﻳﻮﺳﻒ ‪[ ٨١ :‬‬
‫‪ ..‬ﻗﻮ‪‬ﻟﹸﻪ‪ ‬ﻫﺬﺍ ‪ ..‬ﺣﻴﻨﻤﺎ ﻳﻨﻘﻠﻮﻧ‪‬ﻪ ﻷﺑﻴﻬﻢ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﻐﻴﲑﹴ ﺃﻭ ﺗﺒﺪﻳﻞ ‪ ،‬ﻳﻜﻮﻧﻮﻥ ﻗﺪ‬
‫‪٢٨ ‬‬
‫) ‪žcÎ) !$tR$t/r'¯»tƒ‬‬ ‫ﻗﺎﻟﻮﻩ ﺑﺎﳊﻴﺜﻴ‪‬ﺔ‪ ‬ﺍﻟﱵ ﻧﻄﻖ‪ ‬ﺎ ﺃﺧﻮﻫﻢ ‪ ،‬ﺃﻱ ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻗﺎﻟﻮﺍ ﻗﹶﻮ‪‬ﻝﹶ ﺃﺧﻴﻬﻢ ‪..‬‬
‫‪.. ( tûüÏàÏÿ»ym É=ø‹tóù=Ï9 $¨Zà2 $tBur $uZôJÎ=tæ $yJÎ/ žwÎ) !$tRô‰Íky- $tBur s-t•y™ y7uZö/$#‬‬
‫‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﺇﻥﹾ ﺻﺎﻏﻮﺍ ﻷﺑﻴﻬﻢ ﻗﹶﻮﻻﹰ ﻣﻦ ﻋﻨﺪﻫﻢ ﻳﻨﻘﻠﻮﻥ ﺑﻪ ﻣﺎ ﺃﺩﺭﻛﻮﻩ ﻣﻦ ﻗﻮﻝﹺ ﺃﺧﻴﻬﻢ‬
‫‪ ،‬ﺣﻴﻨﺌﺬ‪ ‬ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻗﺎﻟﻮﺍ ﻣﺎ ﺃﺩﺭﻛﻮﻩ ﻣﻦ ﻗﻮﻝﹺ ﺃﺧﻴﻬﻢ ‪ ،‬ﻭﻻ ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻗﺎﻟﻮﺍ ﻗﹶﻮﻟﻪ ‪ ،‬ﻷ‪‬ﻢ‬
‫– ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ – ﻗﺎﻟﻮﺍ ﻣﻌﺎﱐ ﻧ‪‬ﻘﻠﺖ ﺇﱃ ﺫﻭﺍﺗ‪‬ﻬﻢ ﻣﻦ ﻗﻮﻝﹺ ﺃﺧﻴﻬﻢ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻠﻐﺔﹸ ﻭﺍﻟﺼﻴﺎﻏﺔﹸ ﺍﻟﻠﻐﻮﻳ‪‬ﺔﹸ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ﺑﺎﻟﻠﻐﺔ‪ ‬ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﻟﻔﻄﺮﻳ‪‬ـﺔ ‪،‬‬
‫ﻭﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺃﺣﺪﺍﺛﺎﹰ ﻗﺼﺼﻴ‪‬ﺔﹰ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻻ ﻳ‪‬ﺸﺘ‪‬ﺮ‪‬ﻁﹸ ﺃﻥ ﺗﻜﻮﻥﹶ ﻫﻲ ﺑﹺﺬﺍﺗ‪‬ﻬﺎ ﻭﲝﺮﻓﻴ‪‬ﺘﻬﺎ ﻧﻄﻖ‪‬‬
‫‪‬ﺎ ﺃﺷﺨﺎﺹ‪ ‬ﺗﻠﻚ‪ ‬ﺍﻟﻘﹶﺼ‪‬ﺺ ‪ ،‬ﻓﺎﷲُ ﺗﻌﺎﱃ ﻳﻨﻘﻞﹸ ﻟﻨﺎ ﻋﱪ‪ ‬ﺻﻴﺎﻏﺔ‪ ‬ﻟﹸﻐﻮﻳ‪‬ﺔ‪ ‬ﻣ‪‬ﻄﻠﻘﺔ‪ ‬ﺣﻘﻴﻘﺔﹶ ﺍﳌﻌـﺎﱐ‬
‫ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺫﻭﺍﺕ‪ ‬ﺍﻟﻘﺎﺋﻠﲔ ‪ ،‬ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻳﻌﻠﻤ‪‬ﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ‪..‬‬
‫) ‪y7uZö/$# žcÎ) !$tR$t/r'¯»tƒ (#qä9qà)sù öNä3‹Î/r& #’n<Î) (#þqãèÅ_ö‘$#‬‬ ‫‪ ..‬ﻓﺼﻴﺎﻏﺔﹸ ﺍﷲ ﺗﻌﺎﱃ ﻟﻶﻳﺔ‪ ‬ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫™‪ ] ( tûüÏàÏÿ»ym É=ø‹tóù=Ï9 $¨Zà2 $tBur $uZôJÎ=tæ $yJÎ/ žwÎ) !$tRô‰Íky- $tBur s-t•y‬ﻳﻮﺳﻒ ‪ ، [ ٨١ :‬ﻫﻲ‬
‫ﺻﻴﺎﻏﺔﹸ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻘﺔﹸ ﺍﳌﺘﻌﻠﹼﻘﺔﹸ ﺑﻌﻠﻤ‪‬ﻪ ﺍﳌﹸﻄﻠﻖﹺ ﻭﺫﻟﻚ‪ ‬ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺫﺍﺕ‪ ‬ﺍﻟﻘﺎﺋﻞ ‪ ،‬ﺗﻠﻚ‬
‫ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﱵ ﻻ ﻳﻘﺪﺭ‪ ‬ﻋﻠﻴﻬﺎ ﺍﻟﻘﺎﺋﻞ ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﻓﻌﻠﻢ‪ ‬ﺍﻟﻘﺎﺋﻞ ﺑﺎﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﻟﻴﺲ‪ ‬ﻛﹶﻌ‪‬ﻠﹾﻢﹺ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﻩ ﺍﳌﻌﺎﱐ ‪ ،‬ﻭﻗﺪﺭﺓﹸ ﺍﻟﻘﺎﺋﻞ ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻟﻴﺴﺖ ﻛﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﰲ ﻛﻞﱢ ﺍﻟﻘﹶﺼ‪‬ﺺﹺ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻟﻨﺎ ﺗﺼﻮﻳﺮﺍﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﺑﺎﻟﻠﻐﺔ‪ ‬ﺍﻟﻔﻄﺮﻳ‪‬ـﺔ‪‬‬
‫ﺍﻟﻜﺎﻣﻠﺔ‪ ‬ﺍﻟﺘﺎﻣ‪‬ﺔ‪ ‬ﺍﳋﺎﻟﻴﺔ‪ ‬ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐﹴ ﺃﻭ ﻧﻘﺺ ﻭﺍﳌﻮﺣﺎﺓ‪ ‬ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨـﺎ – ‪‬ـﺎ –‬
‫ﺣﻘﻴﻘﺔﹶ ﺍﻷﺣﺪﺍﺙ‪ ‬ﻭﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﺫﻭﺍﺕ‪ ‬ﺃﺷﺨﺎﺹﹺ ﺗﻠﻚ‪ ‬ﺍﻟﻘﹶﺼ‪‬ﺺﹺ ‪ ،‬ﺗﻠـﻚ ﺍﻷﺣـﺪﺍﺙ‬
‫ﻭﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ ﺍﻟﺬﻭﺍﺕ ﺍﳌﺨﻠﻮﻗﺔ ﻭﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺟﻞﱠ ﻭﻋﻼ ﻋﻠﻤـﺎﹰ ﻣ‪‬ﻄﻠﻘـﺎﹰ ‪ ..‬ﻭﻟـﺬﻟﻚ‬
‫ﻓﺎﻟﺘﺼﻮﻳﺮ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ ﺗﺼﻮﻳﺮ‪ ‬ﻣ‪‬ﻄﻠﻖ‪ ‬ﻟﺘﻠﻚ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﻘﹶﺼ‪‬ﺺ ‪..‬‬
‫‪ ..‬ﻟﻮ ﺃﺧﺬﻧﺎ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ، ( ( A,yss9 ¼çm¯RÎ) þ’În1u‘ur “Î) ) :‬ﻭﺫﻟﻚ ﻣﻦ‪ ‬ﺍﻵﻳﺔ‪ ‬ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫) * ‪ ] ( šúïÌ“Éf÷èßJÎ/ OçFRr& !$tBur ( A,yss9 ¼çm¯RÎ) þ’În1u‘ur “Î) ö@è% ( uqèd <,ymr& š•tRqä«Î6.^tFó¡tƒur‬ﻳﻮﻧﺲ‬
 ‫‪٢٩ ‬‬
‫‪ ، [ ٥٣ :‬ﻟﺮﺃﻳﻨﺎﻫﺎ ﻗﹶﻮ‪‬ﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﻮ‪‬ﺎ ﺟﺰﺀﺍﹰ ﻣﻦ ﺁﻳﺔ‪ ‬ﻛﺮﳝﺔ‪ ‬ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪ ..‬ﻭﻟﻜﻦ‪‬‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻛﻘﻮ‪‬ﻝﹴ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻧﺮﺍﻫﺎ ﻣﺴﺒﻮﻗﺔﹰ ﺑﻜﻠﻤﺔ ) ‪ .. ( @è%‬ﻓﻌﻨﺪﻣﺎ ﻳ‪‬ﺨﺎﻃﺐ‪‬‬
‫)‪“Î‬‬ ‫ﺍﻟﺮﺳﻮﻝﹸ ‪ r‬ﺍﳌﺸﻜﻜﲔ ﺑﺼﺪﻕﹺ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﺋﻼﹰ ﳍﻢ ‪) :‬‬
‫‪ ، ( ( A,yss9 ¼çm¯RÎ) þ’În1u‘ur‬ﻳﻜﻮﻥ ﺑﺬﻟﻚ ﻗﺪ ﻧﻘﻞﹶ ﳍﻢ ﻗﻮ‪‬ﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﺍﳋﺎﺹ‪ ‬ﺬﺍ ﺍﻷﻣﺮ ‪ ،‬ﺃﻱ‬
‫ﻳﻜﻮﻥﹸ ﻗﺪ ﻗﺎﻝ ﳍﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﺩﻭﻥ ﺗﻐﻴﲑﹴ ﺃﻭ ﺗﺒﺪﻳﻞ ‪ ..‬ﺃﻱ ﻳﻜﻮﻥﹸ ﻗﺪ ﻗﺎﻝﹶ ﳍﻢ‬
‫ﻗﹶﻮ‪‬ﻝﹶ ﺍﷲِ ﺗﻌﺎﱃ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﺒﺪﻳﻞﹴ ﺃﻭ ﺗﻐﻴﲑ ‪..‬‬
‫‪ ..‬ﻭﺇﻥﹾ ﻗﺎﻝ ﳍﻢ ﻗﹶﻮﻻﹰ ﻳﺼﻮﻏﻪ ﻫﻮ ﻟﻠﻤﻌﺎﱐ ﺍﻟﱵ ﻳ‪‬ﺪﺭﻛﹸﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ‪،‬‬
‫ﻓﺤﻴﻨﺌﺬ‪ ‬ﻻ ﻳﻜﻮﻥ ﻗﺪ ﻗﺎﻝﹶ ﳍﻢ ﻗﹶﻮ‪‬ﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻜﻮﻥ – ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ‬ﺍﳌﻔﺘﺮﺿﺔ – ﻗﺪ‬
‫ﻗﺎﻝﹶ ﳍﻢ ﻗﹶﻮ‪‬ﻟﹶﻪ ﺍﻟﺬﻱ ﺻﺎﻏﻪ ﻣ‪‬ﻤ‪‬ﺎ ﺃﺩﺭﻛﻪ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ‪ ‬ﰲ ﻗﹶﻮ‪‬ﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫)‪¼çmçG÷ƒuŽtIøù$# ÈbÎ‬‬ ‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣ‪‬ﺮ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ‪ ‬ﻟﻘﻮ‪‬ﻝﹺ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﰲ ﺭﺩ‪‬ﻩ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪) :‬‬
‫‪ ] ( tbqãBÌ•øgéB $£JÏiB Öäü“Ì•t/ O$tRr&ur ’ÍG#t•ô_Î) ¥’n?yèsù‬ﻫﻮﺩ ‪ ، [ ٣٥ :‬ﻓﻘﻮﻟﹸﻪ‪ ‬ﻫﺬﺍ ‪ ،‬ﻫﻮ ﻧﻘﻞﹲ ﺣﺮﰲﱞ‬
‫ﻟ‪‬ﻘﻮ‪‬ﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺄﻣﺮ‪ ‬ﺭﺳﻮﻟﹶﻪ‪ ‬ﺑﻨﻘﻠ‪‬ﻪ ﺇﱃ ﺍﻟﺒﺸﺮ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫&‪¼çmçG÷ƒuŽtIøù$# ÈbÎ) ö@è% ( çm1uŽtIøù$# šcqä9qà)tƒ ôQr‬‬ ‫ﻣﺴﺒﻮﻗﺔﹰ ﺑﻜﻠﻤﺔ ‪ .. ( @è% ) :‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( tbqãBÌ•øgéB $£JÏiB Öäü“Ì•t/ O$tRr&ur ’ÍG#t•ô_Î) ¥’n?yèsù‬ﻫﻮﺩ ‪[ ٣٥ :‬‬

‫‪ÖNøOÎ) !$yJÎgŠÏù‬‬ ‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ‪ ‬ﰲ ﺇﺟﺎﺑﺔ‪ ‬ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻋﻠﻰ ﻣﺴﺄﻟﺔ‪ ‬ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ‪) :‬‬
‫( ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻘﻮ‪‬ﻝ ﺍﻟﺬﻱ ﻳ‪‬ﺆﻣ‪‬ﺮ‪‬‬ ‫‪3 $yJÎgÏèøÿ¯R `ÏB çŽt9ò2r& !$yJßgßJøOÎ)ur Ĩ$¨Z=Ï9 ßìÏÿ»oYtBur ׎•Î7Ÿ2‬‬

‫ﺍﻟﺮﺳﻮﻝﹸ ‪ r‬ﺑﻘﻮﻟ‪‬ﻪ ﻟﻠﺒﺸﺮ ‪ ،‬ﻫﻮ ﻧﻘﻞﹲ ﺣﺮﰲﱞ ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﺒﺪﻳﻞﹴ ﺃﻭ ﺗﻐﻴﲑﹴ ﻟﻘﻮ‪‬ﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺣﻴﺚ‬
‫ﻳﺄﻣﺮ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﺭﺳﻮﻟﹶﻪ‪ r ‬ﺑﻨﻘﻞﹺ ﻫﺬﺍ ﺍﻟﻘﻮﻝﹺ ﻋﱪ‪ ‬ﻛﻠﻤﺔ ) ‪ .. ( @è%‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪:‬‬
‫‪٣٠ ‬‬
‫* „‪Ĩ$¨Z=Ï9 ßìÏÿ»oYtBur ׎•Î7Ÿ2 ÖNøOÎ) !$yJÎgŠÏù ö@è% ( ÎŽÅ£÷•yJø9$#ur Ì•ôJy‚ø9$# ÇÆtã y7tRqè=t«ó¡o‬‬ ‫)‬
‫‪ª!$# ßûÎiüt7ムš•Ï9ºx‹x. 3 uqøÿyèø9$# È@è% tbqà)ÏÿZム#sŒ$tB š•tRqè=t«ó¡o„ur 3 $yJÎgÏèøÿ¯R `ÏB çŽt9ò2r& !$yJßgßJøOÎ)ur‬‬

‫‪ ] ( tbrã•©3xÿtFs? öNà6¯=yès9 ÏM»tƒFy$# ãNä3s9‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢١٩ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻨﻄﻖ‪ ‬ﺑﺎﻟﻘﻮ‪‬ﻝﹺ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﻐﻴﲑﹴ ﺃﻭ ﺗﺒﺪﻳﻞﹴ ﰲ ﺻﻴﺎﻏﺘ‪‬ﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ،‬ﻫﻮ‬
‫ﻧ‪‬ﻘﹾﻞﹸ ﻫﺬﺍ ﺍﻟﻘﹶﻮ‪‬ﻝﹺ ﻣﻦ ﺳﺎﺣﺔ‪ ‬ﺇﱃ ﺳﺎﺣﺔ ‪ ،‬ﺃﻱ ﻫﻮ ﻗﹶﻮ‪‬ﻝﹸ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺴﺎﺣﺔ‪ ‬ﺍﳌﻨﻘﻮﻝﹺ ﺇﻟﻴﻬﺎ ‪..‬‬
‫ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﺍﻟﺬﻱ ﺻﺎﻏﹶﻪ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺻﻴﺎﻏﺔﹰ ﻣ‪‬ﻄﻠﻘﺔﹰ ﲢﺪ‪‬ﻯ ‪‬ﺎ ﺍﻹﻧﺲ‪ ‬ﻭﺍﳉﻦ‪ ‬ﻋﻠﻰ ﺃﻥ‬
‫ﻳﺼﻮﻏﻮﺍ ﻧﺼ‪‬ﺎﹰ ﻣﻦ ﻣﺜﻠ‪‬ﻪ ‪:‬‬
‫) &‪ ] ( tû,Î!¨rF{$# ãNèduä!$t/#uä ÏNù'tƒ óOs9 $¨B Oèduä!%y` ôQr& tAöqs)ø9$# (#rã•-/£‰tƒ óOn=sùr‬ﺍﳌﺆﻣﻨﻮﻥ ‪[ ٦٨ :‬‬

‫) ‪ ] ( ω‹Î7yèù=Ïj9 5O»¯=sàÎ/ O$tRr& !$tBur £“t$s! ãAöqs)ø9$# ãA£‰t7ム$tB‬ﻕ ‪[ ٢٩ :‬‬

‫) )‪ ] ( ¸x‹É)rO Zwöqs% š•ø‹n=tã ’Å+ù=ãZy™ $¯RÎ‬ﺍﳌﺰﻣﻞ ‪[ ٥ :‬‬

‫) )‪ ] ( ÉA÷“olù;$$Î/ uqèd $tBur ÇÊÌÈ ×@óÁsù ×Aöqs)s9 ¼çm¯RÎ‬ﺍﻟﻄﺎﺭﻕ ‪[ ١٤ – ١٣ :‬‬

‫ﻫﺬﺍ ﺍﻟﻘﻮﻝﹸ ﺍﻟﺬﻱ ﲤﹼﺖ ﺻﻴﺎﻏﺘ‪‬ﻪ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞﹺ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ‪ ‬ﰲ ﺳﺎﺣﺔ‪ ‬ﺃﻋﻠﻰ ﻣﻦ ﻋﺎﳌﻲ‪ ‬ﺍﻷﻣـ ﹺﺮ‬
‫ﻭﺍﳋﻠﻖ ‪ ،‬ﻗﺎﻟﹶﻪ‪ ‬ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﺒﺪﻳﻞﹴ ﺃﻭ ﺗﻐﻴﲑ ‪ ،‬ﺍﻟﺮﻭﺡ‪ ‬ﺍﻷﻣﲔ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ‬
‫ﺍﻷﻣﺮ ‪ ،‬ﺃﻱ ﻧﻘﻠﹶﻪ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ‪ ،‬ﻣﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﺇﱃ ﻋﺎﳌ‪‬ﻪ‪ ، ‬ﺇﱃ ﺍﻟﺮﺳـﻮﻝﹺ ﳏﻤ‪‬ـﺪ‪r ‬‬
‫ﻛﺒﺸﺮﹴ ﻳﻨﺘﻤﻲ ﺇﱃ ﺳﺎﺣﺔ‪ ‬ﺃﺩﱏ ﻫﻲ ﻋﺎﱂﹸ ﺍﳋﻠﻖ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪:‬‬
‫) )‪&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 :‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻘﻮ‪‬ﻝﹸ ﺍﻟﺬﻱ ﺗﻠﻘﹼﺎﻩ ﳏﻤ‪‬ﺪ‪ r ‬ﻣﻦ ﺳﺎﺣﺔ‪ ‬ﺃﻋﻠﻰ ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﺎﺣﺔﹸ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ‬
‫ﺍﻟﺮﻭﺡ‪ ‬ﺍﻷﻣﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻗﺎﻟﹶﻪ‪ r ‬ﻟﻠﺒﺸﺮ ﰲ ﺳﺎﺣﺔ‪ ‬ﺃﺩﱏ ‪ ،‬ﻫﻲ ﺳﺎﺣﺔﹸ ﻋﺎﱂﹺ ﺍﳋﻠﹾﻖﹺ ﺍﻟـﱵ‬
‫ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺸﺮ ‪ ،‬ﺃﻱ‪ ‬ﻗﺎﻟﹶﻪ ‪ r‬ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ‪ ‬ﺃﻭ ﺗﻐﻴﲑﹴ ﰲ ﻣﺎﻫﻴ‪‬ـﺔ‪‬‬
 ‫‪٣١ ‬‬
‫ﺻﻴﺎﻏﺘﻪ ‪ ..‬ﻓﻘﻮ‪‬ﻟﹸﻪ‪ r ‬ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﻧﻘﻞﹲ ﻛﺎﻣﻞﹲ ﺩﻭﻥ ﺗﻐﻴﲑﹴ ﺃﻭ ﺗﺒﺪﻳﻞﹴ ﺃﻭ ﲢﻮﻳﻞ ﻟﻠﻘـﻮﻝﹺ‬
‫ﺍﳌﱰﹼﻝ ﺇﻟﻴﻪ ﻣﻦ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪:‬‬
‫)‪Ÿwur ÇÍÊÈ tbqãZÏB÷sè? $¨B Wx‹Î=s% 4 9•Ïã$x© ÉAöqs)Î/ uqèd $tBur ÇÍÉÈ 5OƒÌ•x. 5Aqß™u‘ ãAöqs)s9 ¼çm¯RÎ‬‬ ‫)‬
‫‪ ] ( tûüÏHs>»yèø9$# Éb>§‘ `ÏiB ×@ƒÍ”\s? ÇÍËÈ tbrã•©.x‹s? $¨B Wx‹Î=s% 4 9`Ïd%x. ÉAöqs)Î/‬ﺍﳊﺎﻗﺔ ‪[ ٤٣ – ٤٠ :‬‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻻ ﻳﻮﺟﺪ ﻧﺺ‪ ‬ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﻜﺘـﺐ‪ ‬ﺍﻟﺴـﻤﺎﻭﻳ‪‬ﺔ‬
‫ﺍﻷُﺧﺮﻯ ﻫﻲ ﻗﻮﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎ ﻓﻴﻪ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻫـﻮ ﻗـﻮﻝﹸ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺳﺮ‪ ‬ﲢﺪ‪‬ﻱ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑـﻨﺺ‪ ‬ﻛـﺎﻟﻨﺺ‪‬‬
‫ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﱂ ﻳﺘﺤﺪ‪ ‬ﺑﻪ ﺃﺣﺪﺍﹰ ﺑﺄﻥ ﻳﺄﰐ ﺑﻨﺺ‪ ‬ﻛﻨﺼﻮﺹ ﺍﻟﻜﺘﺐ ﺍﻟﺴـﻤﺎﻭﻳ‪‬ﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ‪..‬‬
‫‪tbqè?ù'tƒ Ÿw Èb#uäö•à)ø9$# #x‹»yd È@÷VÏJÎ/ (#qè?ù'tƒ br& #’n?tã •`Éfø9$#ur ߧRM}$# ÏMyèyJtGô_$# ÈûÈõ©9 @è%‬‬ ‫)‬
‫‪ ] ( #ZŽ•Îgsß <Ù÷èt7Ï9 öNåkÝÕ÷èt/ šc%x. öqs9ur ¾Ï&Î#÷WÏJÎ/‬ﺍﻹﺳﺮﺍﺀ ‪[ ٨٨ :‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ – ﲨﻴﻌﻬﺎ ﲟﺎ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻫﻲ ﻛﻼﻡ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﲟﻌﲎ ﺃﻧ‪‬ﻬﺎ ﺩﻻﻻﺕ ﻭﻣﻌﺎﱐ ﻭﺃﺣﻜﺎﻡ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻨﻔﺮﺩ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻨﻬﺎ ﺑﺄﻧ‪‬ﻪ‬
‫ﻗﻮﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ ﺻﻴﺎﻏﺔ ﻟﻐﻮﻳﺔ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ‬
‫ﻣﻨﻬﺞ‪ ‬ﻭﻣﻌﺠﺰﺓﹲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗﻠﺘﺤﻢ‪ ‬ﻓﻴﻪ ﺍﳌﻌﺠﺰﺓ‬
‫ﺑﺎﳌﻨﻬﺞ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫ﺍﻟﺬﺍﺕ ﺍﳌﺨﻠﻮﻗﺔ ﻫﻲ ﺍﳊﺪﻭﺩ ﺩﻭﻥ ﺍﻷﺷﻴﺎﺀ ﺍﳋﺎﺭﺟﻴ‪‬ﺔ ‪ ..‬ﻓﺎﻟﺬﺍﺕ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ – ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﳌﺜﺎﻝ – ﻫﻲ ﺩﺍﺧﻞ ﺍﻟﻌﺎﱂ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻘﻮﻯ ﺍﻟﺬﺍﺕ ﻭﺻﻔﺎ‪‬ﺎ ﻛﺎﻟﻌﻘﻞ ﻭﺍﻟﻮﺟـﺪﺍﻥ ﻭﺍﻹﺩﺭﺍﻙ‬
‫ﻭﺍﳊﺲ ‪ .......‬ﺇﱁ ‪ ،‬ﻭﻛﻞﹼ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﻧﺴﺎﻥ ﻧﻔﺴﺎﹰ ﻭﺟﺴﺪﺍﹰ ‪ ..‬ﻭﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻳﻔﺼﻠﻬﺎ ﻋﻦ‬
‫ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ) ﺧﺎﺭﺝ ﺍﻟﺬﺍﺕ ( ﻣﻦ ﺃﻣﻮﺭﹴ ﻭﻇﻮﺍﻫﺮ ﻭﺃﺷﻴﺎﺀ ﳝﻜﻦ ﻟﻠﺬﺍﺕ ﺃﻥ ﺗﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ‬
‫‪ ..‬ﻭﺍﻟﺬﺍﺕ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻭﻛﻞﹼ ﺫﺍﺕ‪ ‬ﳐﻠﻮﻗﺔ ﺗﺴﺘﻤﺪ‪ ‬ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﻣﻦ ﺍﳋـﺎﻟﻖ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻓﺘﺘﻤﻴ‪‬ﺰ ﺑﺄﻥﱠ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﻳﺴﺘﻤﺪ‪ ‬ﻭﺟﻮﺩ‪‬ﻩ ﻭﺣﺮﻛﺘﻪ ﻋﱪ ﺃﺛـﺮ‬
‫ﺻﻔﺎ‪‬ﺎ ‪..‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﺃﻥﱠ ﺍﳌﺎﺩ‪‬ﺓ ﳎﺮ‪‬ﺩ ﻃﺎﻗﺔ ﻣﺘﺤﺮ‪‬ﻛﺔ ﻭﳏﺒﻮﺳﺔ ﰲ ﺇﻃـﺎﺭ‬
‫ﻣﻦ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺃﻥﹼ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻫﻲ ﺍﻟﱵ ﲡﻌﻞ ﺍﳌﻜﻮ‪‬ﻧﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻤﺎﺩ‪‬ﺓ ﲢﺘﻞﱡ ﺣﻴ‪‬ـﺰ‬
‫ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ ﻫﻮﻳ‪‬ﺘﻬﺎ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﺍﳌﻮﺩﻋـﺔ ﰲ ﺍﳌـﺎﺩ‪‬ﺓ‬
‫ﻟﻴﺴﺖ ﻣﻦ ﺫﺍﺕ ﺍﳌﺎﺩﺓ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﺗﺘﺤﺮ‪‬ﻙ ﺑﻘﻮ‪‬ﺓ ﻓﺎﻋﻞ ﻭﻟﻴﺲ ﺑﻘﻮ‪‬ﺓ‪ ‬ﻣﻦ ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﺇﻻﹼ ﳌﺎ ﻭ‪‬ﺟـﺪﺕ‬
‫ﺃﺻﻼﹰ ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻥ ﻭﺟﻮﺩﻫﺎ ﻧﺘﻴﺠﺔﹶ ﺣﺮﻛﺔ ﺍﻟﻄﺎﻗﺔ ﺍﳌﻮﺩﻋﺔ ﻓﻴﻬﺎ ‪ ،‬ﻓﻼ ﺑﺪ‪ ‬ﳑ‪‬ﻦ ﺃﻋﻄﺎﻫﺎ ﺍﳊﺮﻛﺔ‬
‫ﺍﻷﻭﱃ ﻟﺘﺒﺪﺃ ﺭﺣﻠﺔ ﻭﺟﻮﺩﻫﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﺗﺴﺘﻤﺪ‪ ‬ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﻭﺣﺮﻛﺘﻬﺎ ﺿﻤﻦ ﺣﻴ‪‬ﺰ‬
‫ﺍﳌﺎﺩ‪‬ﺓ – ﰲ ﻛﻞﱢ ﳊﻈﺔ – ﻣﻦ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﻓﻠﻮﻻ ﺇﻋﻄﺎﺀ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﳍﺎ ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﺑﻜﻞﱢ ﳊﻈﺔ ﻟﺰﺍﻟﺖ ﺍﳌﺎﺩ‪‬ﺓ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﺎﺩ‪‬ﺓ ﲝﺎﺟﺔ ﺇﱃ ﺍﳋﺎﻟﻖ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻛﻞﹼ ﳊﻈﺔ ﻟﺘﺒﻘﻰ ﻣﻮﺟﻮﺩﺓ ﰲ ﻋﺎﳌﻬﺎ ) ﻋﺎﱂ ﺍﳋﻠﻖ ( ‪..‬‬
‫* )‪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 $¸JŠÎ=ym tb%x. ¼çm¯RÎ) 4 ÿ¾Ínω÷èt/ .`ÏiB 7‰tnr‬ﻓﺎﻃﺮ ‪[ ٤١ :‬‬
 ‫‪٣٤ ‬‬
‫ﻓﺎﳌﻮﺟﻮﺩﺍﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻻ ﺗﻘﻮﻡ ﺇﻻﹼ ﺑﻮﺟﻮﺩ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻌﻄﻴﻬﺎ – ﰲ ﻛﻞﱢ‬
‫ﳊﻈﺔ – ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ‪..‬‬
‫) ‪ ] ( 4 ¾ÍnÌ•øBr'Î/ ÞÚö‘F{$#ur âä!$yJ¡¡9$# tPqà)s? br& ÿ¾ÏmÏG»tƒ#uä ô`ÏBur‬ﺍﻟﺮﻭﻡ ‪[ ٢٥ :‬‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻱ ﳓﺴ‪‬ﻪ ﻟﻴﺲ ﻣﺴﺘﻘﻼﹰ ﻭﺃﺻﻴﻼﹰ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻞ ﺍﳌﺎﺩﻳ‪‬ﻮﻥ ‪..‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺟﻮﺩ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﻧﺸﻬﺪﻩ ﻭﳓﺴ‪‬ﻪ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻻ ﻧﺮﻯ ﺍﻟﻌﻠﹼﺔ ﺍﻟﱵ‬
‫ﺗ‪‬ﻈﻬﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ﰲ ﻛﻞﹼ ﳊﻈﺔ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ؟ ‪ ..‬ﺇﻥﱠ ﺍﳌﺎﺩ‪‬ﺓ ﻛﺎﺋﻦ ﻣﻌﻠﻮﻝ ﻟﻌﻠﹼﺔ‪ ‬ﺧﻔﻴ‪‬ﺔ‬
‫ﻏﲑ ﻣﻨﻈﻮﺭﺓ ﻭﻏﲑ ﳏﺴﻮﺳﺔ ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﶈﺴﻮﺱ ﻻ ﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﻋﻠﹼﺔ ‪ ،‬ﻭﻳﺘ‪‬ﺠﻪ‬
‫ﺑﺎﺗ‪‬ﺠﺎﻩ ﻏﺎﻳﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﻳﺼﺪﺭ ﻋﻦ ﺫﺍﺕ ﻭﺍﺣﺪﺓ ﻟﻴﺴﺖ ﻣﺘﻐﻴ‪‬ﺮﺓ ‪ ،‬ﻫﻲ ﻓﻮﻕ ﻛﻞﱢ ﺣﺲ‪‬‬
‫ﻭﻛﻞﱢ ﻣﻮﺟﻮﺩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪..‬‬
‫ﺇﻥﹼ ﻭﺟﻮﺩ ﺍﻟﺬﻭﺍﺕ ﺍﳌﺨﻠﻮﻗﺔ ﻳﻜﻮﻥ ﺑﲔ ﻋﺪﻣ‪‬ﻴ‪‬ﻦ ‪ ،‬ﻭﻇﺎﻫﺮﻫﺎ ﺍﳊﺴ‪‬ﻲ ﺍﳌﺘﺸﻲ‪‬ﺀ ﻳﺮﺟﻊ ﰲ‬
‫ﺻﲑﻭﺭﺗﻪ ﺇﱃ ﻃﺎﻗﺔ‪ ‬ﺧﻔﻴ‪‬ﺔ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺫﺍﺕ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺍﺗﻪ ‪..‬‬
‫) ‪ ] ( îLìÎ=tæ >äóÓx« Èe@ä3Î/ uqèdur ( ß`ÏÛ$t7ø9$#ur ã•Îg»©à9$#ur ã•ÅzFy$#ur ãA¨rF{$# uqèd‬ﺍﳊﺪﻳﺪ ‪[ ٣ :‬‬
‫ﻭﲟﺎ ﺃﻥﱠ ﺍﳌﻮﺟﻮﺩﺍﺕ ﲨﻴﻌﻬﺎ ﺗﺒﺪﻭ ﻛﻮﺣﺪﺓ ﻣﺘﺮﺍﺑﻄﺔ ﺍﳊﻠﻘﺎﺕ ‪ ،‬ﺗﺘ‪‬ﺠﻪ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻏﺎﻳﺔ ﳏﺪ‪‬ﺩﺓ‬
‫‪ ،‬ﻓﺈﻥﱠ ﺫﻟﻚ ﳛﺘ‪‬ﻢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺟﺪﻫﺎ ﻭﺍﺣﺪﺍﹰ ‪ ،‬ﺻﻔﺎﺗﻪ ﻣﺘﻮﺣ‪‬ﺪﺓ ﺑﺬﺍﺗﻪ ‪ ..‬ﻓﻠﻮ ﺗﻌﺪ‪‬ﺩ ﺍﳌﹸﻮﺟﹺﺪ‬
‫ﻟﺘﺒﺎﻳﻨﺖ ﺍﻟﺼﻔﺎﺕ ﻭﻟﺘﻌﺪ‪‬ﺩﺕ ﺍﻟﻐﺎﻳﺎﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻﻧﺘﻬﻰ ﺍﻟﻜﻮﻥ ﺇﱃ ﺍﻟﻔﺴﺎﺩ ‪..‬‬
‫) ‪ ] ( 4 $s?y‰|¡xÿs9 ª!$# žwÎ) îpolÎ;#uä !$yJÍkŽÏù tb%x. öqs9‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ٢٢ :‬‬
‫ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺗﺴﲑ‪ ‬ﺫﺭ‪‬ﺍﺗﻪ ﺑﻨﻈﺎﻡﹴ ﻭﺍﺣﺪ ‪ ،‬ﰲ ﻭﺣﺪﺓ ﺷﺎﻣﻠﺔ ﺗﻨﺴ‪‬ﻖ‬
‫ﰲ ﴰﻮﳍﺎ ﺑﲔ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺍﻟﺬﺭ‪‬ﺓ ﺇﱃ ﺍ‪‬ﺮ‪‬ﺍﺕ ﺿﻤﻦ ﻗﺎﻧﻮﻥ‪ ‬ﺷﺎﻣﻞ ‪ ،‬ﻷﻛﱪ ﺩﻟﻴﻞ‬
‫ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﳌﹸﻮﺟﹺﺪ ﻭﺗﻮﺣ‪‬ﺪ ﺻﻔﺎﺗﻪ – ﺟﻞﹼ ﻭﻋﻼ – ﰲ ﺇﻃﺎﺭ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ ..‬ﺇﻥﱠ‬
‫ﻛﻞﱠ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ﻣﺘﻮﺣ‪‬ﺪ‪ ‬ﰲ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﺸﺎﺅﻫﺎ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ‬
‫ﺑﺪﺃ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﺓﹰ ﻣﻦ ﺍﻟﻌﺪﻡ ‪ ،‬ﺳﻴﻌﻮﺩ ﲨﻴﻌﻪ ﺇﱃ ﺍﻟﻌﺪﻡ ‪..‬‬
 ‫‪٣٥ ‬‬
‫‪4 ¼çn߉‹ÏèœR 9,ù=yz tA¨rr& !$tRù&y‰t/ $yJx. 4 É=çGà6ù=Ï9 Èe@ÉfÅb¡9$# Çc‘sÜŸ2 uä!$yJ¡¡9$# “ÈqôÜtR tPöqtƒ‬‬ ‫)‬
‫‪ ] ( šúüÎ=Ïè»sù $¨Zä. $¯RÎ) 4 !$oYøŠn=tã #´‰ôãur‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ١٠٤ :‬‬

‫) ‪ ] ( 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä. 4 uqèd žwÎ) tm»s9Î) Iw‬ﺍﻟﻘﺼﺺ ‪[ ٨٨ :‬‬
‫ﺇﻥﱠ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻜﻠﻲ‪ ‬ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺤﺘﻮﻱ ﺍﳊﺮﻛﺔ ﺍﻟﺸﻤﻮﻟﻴ‪‬ﺔ ﻟﻜﻞﱢ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻮﻥ‬
‫‪ ،‬ﺍﲰﻪ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺍﻟﺼﻮﺭ ‪ ..‬ﻓﻔﻲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺻﻮﺭﺓ‬
‫ﺍﻟﺸﻲﺀ ﻫﻲ ﻫﻴﺌﺘ‪‬ﻪ ﻭﺷﻜﻠﹸﻪ ﻭﻧﺎﻣﻮﺳ‪‬ﻪ ‪..‬‬
‫) ‪ ] ( š•t7©.u‘ uä!$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 ) ‪ ، ( 4 Í‘q•Á9$#‬ﱂ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﻣﻌﺮ‪‬ﻓﺔﹰ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ‪ ،‬ﻟﺘﺼﻮ‪‬ﺭ ﻟﻨﺎ‬
‫ﺍﳌﺎﻫﻴ‪‬ﺔ ﻭﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﳛﻜﻢ ﺷﻜﻞ ﺍﻟﻜﻮﻥ ﻭﻣﺎﻫﻴ‪‬ﺘﻪ ﻭﻗﻮﺍﻧﻴﻨﻪ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺍﻟﻨﻔﺦ‪ ‬ﰲ‬
‫ﺍﻟﺼﻮﺭ ‪ ،‬ﻫﻮ ﺍﻟﻨﻔﺦ‪ ‬ﰲ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺆﺩ‪‬ﻱ ﻫﺬﺍ ﺍﻟﻨﻔﺦ ﺇﱃ ‪‬ﺎﻳﺔ ﻧﺎﻣﻮﺱ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ‪ ،‬ﻭﺇﱃ ﺗﺒﺪ‪‬ﻝ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ‪..‬‬
‫‪§NèO ( ª!$# 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 :‬‬

‫ﻭﻣﻔﻬﻮﻡ ) ‪ ( 4 Í‘q•Á9$#‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ] ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺍﳉﺬﺭ ﻣﻦ ) ﺹ ‪ ،‬ﻭ ‪ ،‬ﺭ ( [‬

‫‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﻟﻨﻔﺦ ﻓﻴﻪ ‪ ،‬ﳛﻤﻼﻥ ﺩﻻﻟﺔﹶ ﺗﻐﻴﲑ ﺍﻟﻨﻮﺍﻣﻴﺲ ﻣﻦ ﺣـﺎﻝﹴ ﺇﱃ ﺣـﺎﻝ ‪ ..‬ﻭﺍﻟﺘﻔﺴـﲑ‬
‫ﺍﻟﺘﺎﺭﳜﻲ ﻟﻠﺼﻮﺭ ﺑﺄﻧ‪‬ﻪ ﺑﻮﻕ ﻭﺃﺩﺍﺓٌ ﻟﻠﻨﻔﺦ ‪ ،‬ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ‪..‬‬
‫ﻭﺣﱴ ﻟﻮ ﺃﻏﻤﻀﻨﺎ ﺃﻋﻴﻨﻨﺎ ﻋﻦ ﻛﻮﻥ ﻛﻠﻤﺔ ) ‪ ( 4 Í‘q•Á9$#‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐـﻮﻱ )‬
‫ﺹ ‪ ،‬ﻭ ‪ ،‬ﺭ ( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻌﻠﹼﻘﻬﺎ ﺑﺪﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ )‬
 ‫‪٣٦ ‬‬
‫‪ ( Í‘q•Á9$# ’Îû y‡ÏÿçRur‬ﺍﻟﱵ ﺗﺮﺩ ﰲ ﲨﻴﻊ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩﻫﺎ ‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ]] ﺣﻴﺚ ﺗـﺮﺩ ﻫـﺬﻩ‬
‫ﺍﻟﺼﻴﻐﺔ ) ‪ ( Í‘q•Á9$# ’Îû‬ﻋﺸﺮ ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﺩﻭﻥ ﺍﻟﺼﻴﻐﺔ )) ﺑﹺﺎﻟﺼ‪‬ﻮﺭﹺ (( [[ ‪ ،‬ﺗ‪‬ﺆﻛﹼﺪ ﺃﻥﱠ ﺍﻟﺼﻮﺭ‪‬‬
‫ﻟﻴﺲ ﺃﺩﺍﺓﹰ ﻟﻠﻨﻔﺦ ﰲ ﺷﻲﺀٍ ﺁﺧﺮ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﻨﻔﺦ‪ – ‬ﺍﳌﻌﲏ‪ ‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ – ﻫـﻮ ﰲ‬
‫ﺍﻟﺼﻮﺭﹺ ﺫﺍﺗ‪‬ﻪ ‪ ..‬ﻓﺴﺎﺣﺔﹸ ﺍﻟﻨﻔﺦ ﻫﻲ ﰲ ﺫﺍﺕ‪ ‬ﺍﻟﺼﻮﺭ ) ‪ .. ( Í‘q•Á9$# ’Îû y‡ÏÿçRur‬ﻓﻠـﻮ ﻛـﺎﻥ‬
‫ﺍﻟﺼﻮﺭ‪ ‬ﺑﻮﻗﺎﹰ ﻳ‪‬ﻨﻔﹶﺦ‪ ‬ﻓﻴﻪ ‪ ،‬ﻟﻜﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ ) :‬ﻭ‪‬ﻧ‪‬ﻔ‪‬ﺦ‪ ‬ﺑﺎﻟﺼ‪‬ﻮﺭﹺ ( ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﳌﺨﻠﻮﻕ ﺳﻴ‪‬ﻌﺎﺩ‪ ‬ﺑﻨﺎﻣﻮﺱﹴ ﺁﺧﺮ ﻏﲑ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻴﻪ ﺍﻵﻥ ‪..‬‬
‫) ‪ ] ( Í‘$£gs)ø9$# ωÏnºuqø9$# ¬! (#rã—t•t/ur ( ßNºuq»yJ¡¡9$#ur ÇÚö‘F{$# uŽö•xî ÞÚö‘F{$# ãA£‰t7è? tPöqtƒ‬ﺇﺑﺮﺍﻫﻴﻢ‬
‫‪[ ٤٨ :‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻮﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﻟﻴﺲ ﻭﺟﻮﺩﺍﹰ ﺫﺍﺗﻴ‪‬ﺎﹰ ﻧﺎﺑﻌﺎﹰ ﻣﻦ ﺫﺍﺗ‪‬ﻪ ‪ ..‬ﻓﻔﻲ ﻛﻞﱢ ﳊﻈﺔ‬
‫ﲢﺘﺎﺝ ﻣﺎﺩ‪‬ﺓﹸ ﺍﻟﻜﻮﻥ ﻟﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻲ ﺗﺒﻘﻰ ﻣﻮﺟﻮﺩﺓﹰ ﰲ ﻋﺎﳌﻬﺎ ﺍﳊﺴﻲ‪.. ‬‬
‫ﺃﻣ‪‬ﺎ ﻭﺟﻮﺩ ﺍﳌﹸﻮﺟﹺﺪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻬﻮ ﻭﺟﻮﺩ ﺫﺍﰐ ‪ ،‬ﻭﺻﻔﺎﺗﻪ ﺫﺍﺗﻴ‪‬ﺔ ﻭﻣﻄﻠﻘﺔ ﻭﻏﲑ‬
‫ﻣﻜﺘﺴﺒﺔ ﻭﻏﲑ ﻣﺘﺤﻮ‪‬ﻟﺔ ﻭﻻ ﲣﻀﻊ ﻷﻱ‪ ‬ﻣﻘﻴﺎﺱ ‪ ..‬ﻓﺎﳌﻘﺎﻳﻴﺲ ﺍﻟﱵ ﻧﻘﻴﺲ ﻓﻴﻬﺎ ﻣﻮﺟﻮﺩﺍﺕ‬
‫ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﳊﺴﻲ ﻫﻲ ﻣﻘﺎﻳﻴﺲ ﳐﻠﻮﻗﺔ ﻭﻧﺴﺒﻴ‪‬ﺔ ‪ ،‬ﻻ ﺗﺼﻠﺢ ﺇﻻﹼ ﻟﻘﻴﺎﺱ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ ‪،‬‬
‫ﻭﻻ ﳝﻜﻨﻬﺎ ﺃﺑﺪﺍﹰ ﻗﻴﺎﺱ ﺻﻔﺎﺕ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﺇﻥﱠ ﺍﳊﻘﻴﻘﺔﹶ ﺍﳌﹸﻄﻠﻘﺔﹶ ﻭﺍﺣﺪﺓﹲ ﲢﻮﻱ‬
‫ﲨﻴﻊ‪ ‬ﺍﳊﻘﺎﺋﻖ ﺍﻟﻨﺴﺒﻴ‪‬ﺔ ‪ ،‬ﻓﺎﳌﻄﻠﻖ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻴ‪‬ﻦ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻷﺷﻴﺎﺀ ﻫﻲ ﺍﻟﱵ ﺗ‪‬ﻌﻴ‪‬ﻨﻪ ‪..‬‬
‫ﻟﺬﻟﻚ ﻓﺎﻟﺘﺤﻴ‪‬ﺰ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ﻭﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﰲ ﺃﻱ‪ ‬ﺷﻲﺀ ‪ ،‬ﻫﻮ ﺳﻠﺐ‪ ‬ﻟﺼﻔﺔ‬
‫ﺍﻹﻃﻼﻕ ﺍﻟﱵ ﺗﺘ‪‬ﺼﻒ ‪‬ﺎ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻓﻬﺬﻩ ﻣﻘﺎﻳﻴﺲ ﻧﺴﺒﻴ‪‬ﺔ ﺗ‪‬ﻘﺎﺱ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻭﻻ‬
‫ﺗ‪‬ﻘﺎﺱ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﺇﻥﱠ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻣ‪‬ﻄﻠﻘﺔ ﻟﻴﺲ ﻛﻤﺜﻠﻬﺎ ﺷﻲﺀ ‪ ،‬ﻭﲨﻴﻊ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﳌﻘﺎﻳﻴﺲ ﻫﻲ ﻣﻦ ﺧﻠﻘﻬﺎ ‪..‬‬
‫ﻭﰲ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﳚﺐ ﺭﻓﻊ ﺍﻟﻜﻴﻔﻴ‪‬ﺔ ﻭﺍﻟﻈﺮﻓﻴ‪‬ﺔ ﺍﳌﻜﺎﻧﻴ‪‬ﺔ ﻭﺍﻟﺰﻣﺎﻧﻴ‪‬ﺔ ‪..‬‬
‫ﻓﻘﻮﻟﻨﺎ ‪ :‬ﻛﻴﻒ ﻭﻣﱴ ﻭﻋﻨﺪ ﻭﻣﻊ ‪ .......‬ﺇﱁ ‪ ،‬ﺇﺫﺍ ﺍﺭﺗﺒﻄﺖ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ‬
 ‫‪٣٧ ‬‬
‫ﻳﺮﺗﺒﻂ ﺑﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ﻭﻣﺎ ﻧﻌﻨﻴﻪ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﺗﻘﺮﻳﺐ ﺍﻟﺼﻮﺭﺓ ﺇﱃ ﺃﺫﻫﺎﻧﻨﺎ ‪ ،‬ﻭﻻ ﻧﻌﲏ ﺑﻪ‬
‫ﻓﺮﺽ ﻣﻘﺎﻳﻴﺴﻨﺎ ﺍﻟﻨﺴﺒﻴ‪‬ﺔ ﺍﳌﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺰﻣﺎﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻣﻦ ﲢﻴ‪‬ﺰ ﻭﺟﺴﻤﻴ‪‬ﺔ ﻭﺍﻧﺴﻴﺎﺏ‬
‫ﰲ ﻧﻮﺍﻣﻴﺲ ﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻧﺴﺘﺨﺪﻣﻪ – ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺍﳌﺨﻠﻮﻗﺔ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﺍﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻫﻮ ﳌﺴﺎﻋﺪﺓ ﺗﺼﻮ‪‬ﺭﻧﺎ ﺍﻟﺬﻫﲏ ‪ ،‬ﻭﻟﻴﺲ ﻟﻘﻴﺎﺱ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺑﺎﳌﻘﺎﻳﻴﺲ ﺍﳌﺨﻠﻮﻗﺔ‬
‫ﻭﺍﳋﺎﺿﻌﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻓﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻓﻮﻕ ﻛﻞﱢ ﺍﳌﻘﺎﻳﻴﺲ ‪..‬‬
‫ﻭﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻮﺟﻮﺩ ﳚﺐ ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ ﺑﲔ ‪:‬‬
‫‪ – ١‬ﻭﺟﻮﺩ ﻣﻄﻠﻖ ‪ :‬ﻓﻮﻕ ﺍﳌﻮﺟﻮﺩﺍﺕ ﲨﻴﻌﺎﹰ ‪ ،‬ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻪ ﺻﻔﺎﺗﻪ ﺍﳌﺘﻌﻠﹼﻘﺔ‬
‫ﺑﺬﺍﺗﻪ ‪ ،‬ﻭﻫﻮ ﺧﺎﻟﻖ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻣﺴﻴ‪‬ﺮﳘﺎ ‪..‬‬
‫‪ – ٢‬ﻋﺎﱂ ﺍﻷﻣﺮ ‪ :‬ﻭﻫﻮ ﻭﺟﻮﺩ‪ ‬ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﻟﻪ ﺁﺛﺎﺭ‪ ‬ﰲ ﻋﺎﱂ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﺍﳌﺘﻐﻴ‪‬ﺮ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﻫﻮ ﻏﲑ ﳏﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻪ‬
‫ﻣ‪‬ﻮﺟﹺﺪ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺣﺎﻛﻤﻬﻤﺎ ‪..‬‬
‫‪ – ٣‬ﻋﺎﱂ ﺍﳋﻠﻖ ‪ :‬ﻭﻫﻮ ﻭﺟﻮﺩ ﻳﺘﻌﻠﹼﻖ ﺑﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﺍﳌﹸﺘﻐﻴ‪‬ﺮ ﻭﺧﺎﺿﻊ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻳﺴﺘﻤﺪ‪ ‬ﻭﺟﻮﺩ‪‬ﻩ ﰲ ﻛﻞﱢ ﳊﻈﺔ ﻣﻦ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺳﻮﺍﺀٌ ﻋﺎﱂ ﺍﳋﻠﻖ ﺃﻡ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻳﻌﻮﺩﺍﻥ ﰲ ﻭﺟﻮﺩﳘﺎ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ) ﺍﷲ ﺗﻌﺎﱃ‬
‫( ] ﺍﻷﻋﺮﺍﻑ ‪[ ٥٤ :‬‬ ‫) &‪tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬‬ ‫( ‪..‬‬
‫‪‬‬

‫‪+‬‬

‫‪ ‬‬
 ‫‪٣٨ ‬‬
‫ﺇﻥﱠ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻫﻲ ﺧﺼﺎﺋﺺ ﻭﻧﻌﻮﺕ ﺗﺘ‪‬ﺼﻒ ‪‬ﺎ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﻗﺎﺋﻤﺔ‬
‫ﺑﻮﺟﻮﺩ‪‬ﻫﺎ ﰲ ﻭﺟﻮﺩ ﺍﻟﺬﺍﺕ ﻭﺗﺮﺗﺒﻂ ﺑﺎﻟﺬﺍﺕ ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﺑﺸﻲﺀ ﻭﺟﻮﺩﻩ ﺯﺍﺋﺪ ﻋﻠﻰ ﻭﺟﻮﺩ‬
‫ﺍﻟﺬﺍﺕ ‪ ،‬ﻓﻬﻲ ﻟﻴﺴﺖ ﺃﻋﻴﺎﻧﺎﹰ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﺬﺍﺕ ‪ ،‬ﻭﻟﻴﺴﺖ ﺧﺎﺿﻌﺔﹰ ﻟﻠﻘﻮﺍﻧﲔ ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﻲ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﻧ‪‬ﺪﺭﻛﻬﺎ ﺑﻌﻠﻮﻣﻨﺎ ‪ ..‬ﺇﻧ‪‬ﻬﺎ ﻓﺎﻋﻠﻴ‪‬ﺔﹲ ﻗﺎﺋﻤﺔﹲ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻛﻞﱡ ﻣﺎ ﻧﺪﺭﻛﻪ – ﳓﻦ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ – ﻫﻮ ﺁﺛﺎﺭﻫﺎ ﺍﻟﱵ ﺗﻘﻊ ﲢﺖ ﺣﻮﺍﺳ‪‬ﻨﺎ ‪ ..‬ﻓﺒﺘﻜﺎﻣﻞ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺗﻀﺎﻣﻨﻬﺎ ‪،‬‬
‫ﻭﻣﻦ ﺁﺛﺎﺭﹺﻫﺎ ‪ ،‬ﺗﺘﻜﻮ‪‬ﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻋﺎﳌﻲ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻫﻲ ﻋﲔ ﺍﻟﺬﺍﺕ ‪ ،‬ﺃﻭ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﺬﺍﺕ ‪ ،‬ﻟﹶﻤﺎ ﺃﺗﺖ‬
‫– ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻭﺻﻔﺎﹰ ﻣﺴﺘﻘﻼﹰ ﻣﻌﺮ‪‬ﻓﺎﹰ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ﳍﺬﻩ ﺍﻟﺬﺍﺕ ‪..‬‬
‫ﺻﺤﻴﺢ‪ ‬ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺗﺮﺍﺩﻑ ﻣ‪‬ﻄﻠﻖ ﺑﲔ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪ ،‬ﻓﻠﻜﻞﱢ ﺍﺳﻢ ﺻﻔﺔ ﺧﺼﻮﺻﻴ‪‬ﺘﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺰﺍﻣﻬﺎ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪،‬‬
‫ﻫﻲ ﻣﺘﻜﺎﻣﻠﺔ ﻣﺘﻌﺎﺿﺪﺓ ﻣﺘﻮﺣ‪‬ﺪﺓ ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﳍﺎ ﺃﻱ‪ ‬ﺍﺳﺘﻘﻼﻝﹴ ﻋﻦ ﺍﻟﺬﺍﺕ ‪ ..‬ﻓﻠﻮ ﻛﺎﻧﺖ‬
‫ﻣﺴﺘﻘﻠﱠﺔﹰ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ) ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ( ﻟﻜﺎﻧﺖ ﻣﺮﺗﺒﻄﺔﹰ ﺑﺬﻭﺍﺕ ﺃﹸﺧﺮﻯ ‪ ،‬ﺃﻭ‬
‫ﻟﻜﺎﻧﺖ ﺫﻭﺍﺕ‪ ‬ﻣﺴﺘﻘﻠﹼﺔﹰ ﺑﺬﺍ‪‬ﺎ ‪..‬‬
‫ﻓﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺑﻴﻨﻬﺎ ﻓﺎﺻﻞﹲ ﻣﻦ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻣﺎ ﻳﺘﺨﻴ‪‬ﻠﻪ ﺍﻟﺒﺸﺮ ﻣﻦ‬
‫ﺗﻔﺮﻳﻖﹴ ﺑﻴﻨﻬﺎ ﻫﻮ ﻧﺘﻴﺠﺔ ﺍﻧﺼﻴﺎﻋﻬﻢ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻗﻴﺎﺱ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ‬
‫ﻭﺻﻔﺎ‪‬ﺎ ‪..‬‬
‫ﺇﻥﱠ ﲨﻴﻊ‪ ‬ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ﺗﺮﺟﻊ ﺇﱃ ﺍﲰﻪ ﺗﻌﺎﱃ ) ‪ ، ( ª!$#‬ﻭﺗﻜﻮﻥ ﺻﻔﺔﹰ ﻟﻪ ‪،‬‬

‫ﻭﺍﺳﻢ ﺍﳉﻼﻟﺔ ) ‪ ( ª!$#‬ﱂ ﻳﺮﺩ ﺻﻔﺔﹰ ﺇﱃ ﺃﻱ‪ ‬ﺍﺳﻢ ﺻﻔﺔ‪ ‬ﻣﻨﻬﺎ ‪ ،‬ﻓﺠﻤﻴﻊ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﻫﻲ‬
‫ﻧﻌﻮﺕ ﻟﻪ ‪ ..‬ﺇﻥﱠ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻫﻲ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﺍﲰﺎﹰ ﻷﻱ‪ ‬ﻣﻨﻬﺎ‬
‫‪..‬‬
 ‫‪٣٩ ‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ãLôœ$#‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺄﰐ ﻣﻀﺎﻓﺔﹰ ﻟﻜﻠﻤﺔ ) ‪ ( ª!$#‬ﻭﻟﻜﻠﻤﺔ‬

‫) ‘‪ ، ( Å_Uu‬ﻭﱂ ﺗﺄﺕ ﻣ‪‬ﻀﺎﻓﺔﹰ ﻷﻱ‪ ‬ﺍﺳﻢ ﺻﻔﺔ ‪ ..‬ﻟﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ( ١٩ ) ( ãLôœ$#‬ﻣﺮ‪‬ﺓ‬

‫‪ ،‬ﻣﻨﻬﺎ ) ‪ ( ١٨‬ﻣﺮ‪‬ﺓ ﻣ‪‬ﻀﺎﻓﺔ ﻟﻜﻠﻤﺔ ) ‪ ( ª!$#‬ﻭﻟﻜﻠﻤﺔ ) ‘‪ .. ( Å_Uu‬ﰲ ﺍﳌﺮﺍﺕ ﺍﻝ ) ‪( ٩‬‬

‫ﺍﻷﻭﱃ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﺗﺖ ﻣﻀﺎﻓﺔ ﻟﻜﻠﻤﺔ ﺍﷲ ) ‪ ، ( «!$# ãLôœ$#‬ﻭﰲ ﺍﳌﺮﺍﺕ ﺍﻝ ) ‪( ٩‬‬

‫ﺍﻷﺧﲑﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﺗﺖ ﻣﻀﺎﻓﺔ ﻟﻜﻠﻤﺔ ) ‘‪zOó™$# ) ، ( y7În/u‘ xãLôœ$# ) ]] : ( Å_Uu‬‬

‫‘‪.. [[ ( ¾ÏmÎn/u‬‬
‫‪ ..‬ﻭﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺮﺍﻫﺎ – ﺑﺸﻜﻞﹴ ﻋﺎﻡ‪ – ‬ﻏﲑ ﻣﻌﻄﻮﻓﺔ‬
‫ﻋﻠﻰ ﺑﻌﻀﻬﺎ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺗﻼﺯﻣﻬﺎ ﻭﺗﻜﺎﻣﻠﻬﺎ ﰲ ﻭﺻﻒ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ ..‬ﻭﻗﺪ‬
‫ﺃﺗﺖ ﻣﻌﻄﻮﻓﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫) ‪ ] ( îLìÎ=tæ >äóÓx« Èe@ä3Î/ uqèdur ( ß`ÏÛ$t7ø9$#ur ã•Îg»©à9$#ur ã•ÅzFy$#ur ãA¨rF{$# uqèd‬ﺍﳊﺪﻳﺪ ‪[ ٣ :‬‬
‫ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﻌﻄﻒ ﻫﻨﺎ – ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ – ﻫﻮ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ‬
‫ﺗﺼﻒ‪ ‬ﻣﺴﺎﺋﻞ – ﻫﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﻭﻣﻦ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻧﺮﻯ ﺑﻪ ﺍﻷﺷﻴﺎﺀ – ﺗ‪‬ﻌ‪‬ﺪ‪ ‬ﻣﺴﺎﺋﻞ ﻣﺘﻘﺎﺑﻠﺔ‬
‫ﻛﺼﻔﺔ ) ‪ ( A¨rF{$#‬ﺍﻟﱵ ﺗ‪‬ﻘﺎﺑﻞ ﺻﻔﺔ ) ‪ ، ( •ÅzFy$#ur‬ﻭﻛﺼﻔﺔ ) ‪ ( •Îg»©à9$#ur‬ﺍﻟﱵ ﺗ‪‬ﻘﺎﺑﻞ‬
‫ﺻﻔﺔ ) ‪.. ( ( ß`ÏÛ$t7ø9$#ur‬‬
‫‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﺼﻔﺎﺕ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻟﺬﺍﺕ ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻷﻓﻌﺎﻝﹸ ﺁﺛﺎﺭﺍﹰ ﻟﻠﺼﻔﺎﺕ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﰲ ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﻟﺬﻟﻚ ﻓﺎﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﰲ ﺻﻔﺎﺗﻪ ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺜﻠﻪ‬
‫ﺷﻲﺀ ﰲ ﺃﻓﻌﺎﻟﻪ ‪..‬‬
‫ﻭﺍﻟﺼﻔﺎﺕ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻫﻲ ﺻﻔﺎﺕ‪ ‬ﻳﺘﺒﻊ‪ ‬ﻛﻞﱞ ﻣﻨﻬﺎ ﺍﻟﺬﺍﺕ ﺍﻟﱵ‬
‫ﺗﺮﺗﺒﻂ ‪‬ﺎ ‪ ..‬ﻓﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺃﺯﻟﻴ‪‬ﺔ ﺃﺑﺪﻳ‪‬ﺔ ﻣ‪‬ﻄﻠﻘﺔ ‪ ،‬ﻷﻥﱠ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺃﺯﻟﻴ‪‬ﺔ ﺃﺑﺪﻳﺔ ﻣ‪‬ﻄﻠﻘﺔ ‪،‬‬
 ‫‪٤٠ ‬‬
‫ﻭﺻﻔﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺣﺎﺩﺛﺔ ﻧﺎﻗﺼﺔ ﻷﻥﱠ ﺍﻟﺬﺍﺕ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺣﺎﺩﺛﺔ ﻧﺎﻗﺼﺔ ‪ ..‬ﻓﺘﻤﺎﺛﻞ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﳌﹸﻌﺒ‪‬ﺮﺓ ﻋﻦ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﺑﲔ ﺍﳋﺎﻟﻖ ﺟﻞﹼ ﻭﻋﻼ ﻭﺍﳌﺨﻠﻮﻕ ‪ ،‬ﻻ ﻳﻌﲏ ﲤﺎﺛﻞ ﺻﻔﺎﺕ ﺍﳋﺎﻟﻖ‬
‫ﻭﺍﳌﺨﻠﻮﻕ ‪..‬‬
‫) ‪ ] ( ãPq•‹s)ø9$# •‘yÛø9$# uqèd žwÎ) tm»s9Î) Iw ª!$#‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٢ :‬‬

‫) †‪ ] ( Çc‘yÛø9$# z`ÏB |MÍh‹yJø9$# ßlÌ•øƒä†ur ÏMÍh‹yJø9$# z`ÏB ¢‘yÛø9$# ßlÌ•øƒä‬ﺍﻟﺮﻭﻡ ‪[ ١٩ :‬‬

‫ﻓﺼﻔﺔ ﺍﳊﻲ ﰲ ﻛﻞﱢ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺗﺘﺒﻊ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ‪..‬‬
‫ﻭﻗﺪ ﺗﻌﻠﹼﻘﺖ ﺑﻌﺾ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺑﺎﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻟﻜﻦ ﺑﺼﻴﻐﺔ ﳐﺘﻠﻔﺔ ﻋﻦ ﺗﻌﻠﹼﻘﻬﺎ‬
‫ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﺣﻴﺚ ﺗﻌﻠﹼﻘﻬﺎ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻫﻮ ﺻﻔﺎﺕ‪ ‬ﻣ‪‬ﻌﺮ‪‬ﻓﺔ ﺗﻌﲏ ﺇﻃﻼﻕ‪ ‬ﺍﻟﺼﻔﺔ ﷲ‬
‫ﺗﻌﺎﱃ ‪..‬‬
‫‪Nà6ø‹n=tæ ëȃ̕ym óOšGÏYtã $tB Ïmø‹n=tã ͕tã öNà6Å¡àÿRr& ô`ÏiB Ñ^qß™u‘ öNà2uä!%y` ô‰s)s9‬‬ ‫)‬
‫‪ ] ( ÒOŠÏm§‘ Ô$râäu‘ šúüÏZÏB÷sßJø9$$Î/‬ﺍﻟﺘﻮﺑﺔ ‪[ ١٢٨ :‬‬

‫) ‪ ] ( 5OŠÎ=ym AO»n=äóÎ/ çm»tRö•¤±t6sù‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ١٠١ :‬‬

‫) ‪ ] ( 9‘$¬6y_ 9ŽÉi9s3tFãB É=ù=s% Èe@à2 4’n?tã ª!$# ßìt7ôÜtƒ š•Ï9ºx‹x.‬ﻏﺎﻓﺮ‪[ ٣٥ :‬‬

‫) ‪ ] ( 5OŠÎ=tæ ?N»n=äóÎ/ çnr㕤±o0ur‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ٢٨ :‬‬

‫) )‪ ] ( #·Ž•ÅÁt/ $Jè‹ÏJy™ çm»oYù=yèyfsù Ïm‹Î=tGö6¯R 8l$t±øBr& >pxÿôÜœR `ÏB z`»|¡SM}$# $oYø)n=yz $¯RÎ‬ﺍﻹﻧﺴﺎﻥ ‪:‬‬
‫‪[٢‬‬
‫ﺇﻥﱠ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺸﺒﻪ ﳐﻠﻮﻗﺎﺗﻪ ‪ ،‬ﻓﺘﻌﺪ‪‬ﺩ ﺍﻟﺼﻔﺎﺕ ﻻ‬
‫ﻳﻘﺘﻀﻲ ﺗﻌﺪ‪‬ﺩ ﺍﻟﺬﻭﺍﺕ ﺍﳌﺮﺗﺒﻄﺔ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ‪ ..‬ﻭﺇﻥﱠ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ‬
‫ﳚﻌﻠﻬﺎ ﻓﻜﺮﺓ ﳎﺮ‪‬ﺩﺓ ﻻ ﺻﻔﺔ ﳍﺎ ﻭﻻ ﻓﻌﻞ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳚﻌﻠﻬﺎ ﻋﺪﻣﺎﹰ ‪ ..‬ﻓﻼ ﺫﺍﺕ ﺩﻭﻥ ﺻﻔﺎﺕ‬
‫ﺗﺼﻔﻬﺎ ‪ ،‬ﻭﻻ ﺻﻔﺎﺕ ﺩﻭﻥ ﺫﺍﺕ ﺗﺮﺗﺒﻂ ‪‬ﺎ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ‪..‬‬
 ‫‪٤١ ‬‬
‫ﻭﻛﻴﻒ ﻟﻨﺎ ﺃﻥ ﻧﻨﻔﻲ ﻣﺎ ﻳ‪‬ﻘﺮ‪‬ﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪..‬‬
‫) ‪ ] ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬ﺍﻟﺸﻮﺭﻯ ‪[ ١١ :‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﻛﻤﺎ ﻧﺮﻯ – ﺗ‪‬ﺜﺒﺖ ﺻﻔﱵ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ‬
‫( ﺗ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﺃﻥﱠ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﻟﻴﺴﺖ ﻛﺬﻭﺍﺕ‬ ‫‪( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﺻﻔﺎ‪‬ﺎ ‪..‬‬
‫‘§>• ‪÷ŽÉ9sÜô¹$#ur çnô‰ç7ôã$$sù $yJåks]÷•t/ $tBur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$#‬‬ ‫‪ ..‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪) :‬‬
‫) ‪ÞOn=÷ès? ö@yd‬‬ ‫‪ ] ( $wŠÏJy™ ¼çms9 ÞOn=÷ès? ö@yd 4 ¾ÏmÏ?y‰»t6ÏèÏ9‬ﻣﺮﱘ ‪ ، [ ٦٥ :‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( $wŠÏJy™ ¼çms9‬ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻧ‪‬ﻪ ﻻ ﺷﺒﻴﻪ ﻭﻻ ﻣﻮﺻﻮﻑ ﻳﺸﺒﻪ ﻭﻳﺘ‪‬ﺼﻒ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺍﻹﳊﺎﺩ‪ ‬ﰲ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ) ﺻﻔﺎﺗﻪ ( ﻭﺍﳌﻴﻞﹶ ‪‬ﺎ ﻋﻦ ﺍﳊﻖ‪ ) ‬ﺍﻟﺬﻱ ﻳﻨﺺ‪‬‬
‫ﻋﻠﻴﻪ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ( ﻫﻮ ﺧﺮﻭﺝ‪ ‬ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪..‬‬
‫) ‪tb÷rt“ôfã‹y™ 4 ¾ÏmÍ´¯»yJó™r& þ’Îû šcr߉Åsù=ムtûïÏ%©!$# (#râ‘sŒur ( $pkÍ5 çnqãã÷Š$$sù 4Óo_ó¡çtø:$# âä!$oÿôœF{$# ¬!ur‬‬

‫‪ ] ( tbqè=yJ÷ètƒ (#qçR%x. $tB‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٨٠ :‬‬

‫ﺇﻥﱠ ﻋﻼﻗﺔ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺑﺼﻔﺎ‪‬ﺎ ﻫﻲ ﻋﻼﻗﺔ ﻣﻮﺻﻮﻑ ﺑﺼﻔﺎﺕ ﺗﺼﻔﻬﺎ ‪ ،‬ﻭﻋﻼﻗﺔ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺑﺎﻟﻜﺎﺋﻨﺎﺕ ﻫﻲ ﻋﻼﻗﺔ ﺍﳌﺆﺛﱢﺮ ﺑﺎﻷﺛﺮ ‪ ..‬ﻓﺎﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻻﺯﻣﺔ ﻋﻦ ﻭﺟﻮﺩ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﻫﻲ ﺁﺛﺎﺭ‪ ‬ﻧﺎﲡﺔﹲ ﻋﻦ ﻓﺎﻋﻠﻴ‪‬ﺔ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺎﺩﺙ‬
‫‪ ..‬ﺇﺫﺍﹰ ﻫﻨﺎﻙ ‪:‬‬
‫‪ – ١‬ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪..‬‬
‫‪ – ٢‬ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺗﺼﺪﺭ ﻋﻦ ﺍﻟﺬﺍﺕ ‪ ،‬ﻭﻣﺘﻮﺣ‪‬ﺪﺓ ﻓﻴﻬﺎ ‪ ،‬ﻭﻳﺼﺪﺭ ﻋﻨﻬﺎ ﺍﻟﻔﻌﻞ )‬
‫ﻋﺎﱂ ﺍﳋﻠﻖ ( ‪ ،‬ﻭﻳﺘﻌﻠﹼﻖ‪ ‬ﺎ ) ﻋﺎﱂ ﺍﻷﻣﺮ ( ‪..‬‬
‫‪ – ٣‬ﻋﺎﱂ ﺍﻷﻣﺮ ﻭﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪..‬‬
 ‫‪٤٢ ‬‬
‫‪ – ٤‬ﻋﺎﱂ ﺍﳋﻠﻖ ) ﺍﻟﻔﻌﻞ ( ﻭﻫﻮ ﻧﺎﺗﺞ ﻋﻦ ﺗﺄﺛﲑ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺎﺩﺙ‬
‫ﺍﳌﺘﺸﻲ‪‬ﺀ ‪..‬‬
‫ﻓﻜﻞﹼ ﻃﺎﻗﺔ ﻭﻓﻌﻞ ﻭﺣﺮﻛﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ‪ ،‬ﻫﻲ ﺃﺛﺮ‪ ‬ﻟﻠﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ..‬ﻭﳚﺐ‬
‫ﺃﻻﹼ ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﻋﻼﻗﺔ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺑﺎﻷﺛﺮ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺗﻨﺪﺭﺝ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ‪ ..‬ﺇﻥﱠ‬
‫ﻟﻠﻜﺎﺋﻨﺎﺕ ﺧﺼﻮﺻﻴ‪‬ﺘﻬﺎ ﻣﻦ ﺍﻟﺘﺤﻴ‪‬ﺰ ‪ ،‬ﻭﻫﻲ ﳏﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﻓﻤﺠﺮ‪‬ﺩﺓ ﻋﻦ ﺫﻟﻚ ‪..‬‬
‫ﻓﺎﻟﻔﺎﺻﻞ ﺑﲔ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺍﻷﺛﺮ ) ﺍﻟﻔﻌﻞ ( ﻫﻮ ﺫﺍﺗﻪ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺻﻔﺔ ﺍﳋﺎﻟﻖ‬
‫ﺍﳌﻄﻠﻘﺔ ﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺍﳌﺨﻠﻮﻕ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺎﻹﻧﺴﺎﻥ ﻛﻜﺎﺋﻦ ﳐﻠﻮﻕ ﻧﺘﻴﺠﺔ ﺃﺛﺮ ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻳﺴﺘﻄﻴﻊ‪ ‬ﺇﱃ ﺩﺭﺟﺔ‪ ‬ﻣﺎ ﺗﺼﻮ‪‬ﺭ – ﺣﺴﺐ ﺇﺩﺭﺍﻛﻪ – ﺟﺎﻧﺐ ﻣﻦ ﺻﻔﺎﺕ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﻨﺸﺊ ﺍﻷﺛﺮ ﺍﻟﺬﻱ ﻳﺘﻔﺎﻋﻞ ﻣﻌﻪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﻻ ﻳﺴﺘﻄﻴﻊ – ﺃﺑﺪﺍﹰ – ﺗﺼﻮ‪‬ﺭ ﺃﻱ‪‬‬
‫ﺟﺎﻧﺐ ﻣﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻓﻼ ﺳﺒﻴﻞ ﻟﻪ ﺇﱃ ﺫﻟﻚ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻭﻻ‬
‫ﳝﻜﻦ ﻟﻠﺨﻴﺎﻝ ﺍﻹﺣﺎﻃﺔ ﺑﻪ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻟﻠﻌﻘﻮﻝ ﺃﻥ ﺗﻌﻘﻞ ﺇﻻﹼ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻧﻔﺴﻪ‬
‫ﻭﺃﺧﱪﻧﺎ ﺇﻳ‪‬ﺎﻩ ‪..‬‬
‫) ‪ ] ( uä!$x© $yJÎ/ žwÎ) ÿ¾ÏmÏJù=Ïã ô`ÏiB &äóÓy´Î/ tbqäÜŠÅsムŸwur‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥٥ :‬‬

‫) ‪ ] ( $VJù=Ïã ¾ÏmÎ/ šcqäÜ‹Ïtä† Ÿwur‬ﻃﻪ ‪[ ١١٠ :‬‬

‫ﺇﻥﱠ ﻛﻞﱠ ﻣﺎ ﳝﻜﻦ ﺇﺩﺭﺍﻛﻪ ﻫﻮ ﺁﺛﺎﺭ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻜﻨﻪ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻻ ﻳ‪‬ﺪﺭﻛﻬﺎ‬
‫ﺍﻟﻌﻘﻞ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺃﺑﺪﻋﺘﻪ ﻭﻻ ﻳ‪‬ﺪﺭﻙ ﺍﳌﹸﺒﺪ‪‬ﻉ ﺣﻘﻴﻘﺔﹶ ﺍﳌﹸﺒﺪ‪‬ﻉ ‪ ،‬ﻭﻷﻧ‪‬ﻬﺎ ﻓﻮﻕ ﺍﳊﺲ‪ ‬ﻭﺍﳌﺎﺩ‪‬ﺓ ﻓﻼ‬
‫‪çmà2Í‘ô‰è? žw‬‬ ‫ﻳ‪‬ﺤﻴﻂﹸ ‪‬ﺎ ﺍﳊﺲ ‪ ،‬ﻭﻻ ﺗ‪‬ﺪﺭﻛﹸﻬﺎ ﺍﻟﺒﺼﲑﺓ ﻷﻥﱠ ﺍﻟﺒﺼﲑﺓﹶ ﻓﻴﺾ‪ ‬ﻣﻦ ﻧﻮﺭﻫﺎ )‬
‫( ] ﺍﻷﻧﻌﺎﻡ ‪ .. [ ١٠٣ :‬ﻓﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﻣ‪‬ﻄﻠﻘﺔ ﻭﻣﺎ‬ ‫‪( t•»|Áö/F{$# à8Í‘ô‰ãƒ uqèdur ã•»|Áö/F{$#‬‬

‫ﻋﺪﺍﻫﺎ ﻧﺴﱯ‪.. ‬‬

 ‫‪٤٣ ‬‬
‫‪ ..‬ﺇﻥﱠ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﻗﺪﺭﺍﺗﻨﺎ ﺍﻹﺩﺭﺍﻛﻴ‪‬ﺔ ‪ ،‬ﻭﻋﻠﻰ ﺣﺪﻭﺩ ﺍﻷﺷﻴﺎﺀ‬
‫ﺍﳌﹸﺪﺭ‪‬ﻛﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻻ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻓﻼ ﻗﺪﺭﺍﺗﻨﺎ ﺗﺘﺤﻤ‪‬ﻞﹸ ﺫﻟﻚ ‪ ،‬ﻭﻻ ﺍﻟﺬﺍﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﳍﺎ ﺣﺪﻭﺩ ‪ ..‬ﺇﻧ‪‬ﻨﺎ ﻧﺴﺘﺪﻝﱡ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻋﱪ ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺁﺛﺎﺭ ﺻﻔﺎ‪‬ﺎ ‪ ،‬ﻫﺬﻩ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻟﻴﺴﺖ ﻛﻴﻨﻮﻧﺔﹰ ﻟﻠﺬﺍﺕ ﺑﻨﻔﺴﻬﺎ ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﺴﺘﻘﻠﹼﺔﹰ ﻋﻨﻬﺎ ‪ ،‬ﺇﻧ‪‬ﻬﺎ ﻧﻌﻮﺕ‪ ‬ﻟﻠﺬﺍﺕ‬
‫‪..‬‬
‫ﻭﻣﺎ ﺗﺘﻴﻪ ﰲ ﺑﻌﺾ ﺍﻟﻌﻘﻮﻝ ﻫﻮ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺃﺛﺮ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ‪ ،‬ﺃﻱ ﺑﲔ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺘﺸﻴ‪‬ﺌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ‪ ..‬ﻓﻼ ﳝﻜﻦ ﳍﺬﻩ ﺍﻟﻌﻘﻮﻝ ﺇﻻﹼ‬
‫ﺇﺩﺭﺍﻙ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﺸﻴ‪‬ﺌﺔ ) ﺍﻷﺷﻴﺎﺀ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺴﺎﺋﻞ ﺍﳋﻠﻖ ( ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻳ‪‬ﺨﺎﻃﺒﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻋﻦ ﺍﻷﺷﻴﺎﺀ ﻓﺈﻧ‪‬ﻪ ﻳﻌﲏ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ‬
‫– ﻣﺴﺎﺋﻞ ﺍﳋﻠﻖ ﺍﶈﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺃﻱ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺘﺸﻴ‪‬ﺌﺔ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪..‬‬
‫ﻭﻻ ﻳﻌﲏ ﺟﻞﹼ ﻭﻋﻼ ﻛﻞﱠ ﺍﳌﻮﺟﻮﺩﺍﺕ ﰲ ﺍﻟﻜﻮﻥ ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻞ ﺍﻟﻜﺜﲑﻭﻥ ﻭﻛﻤﺎ ﻧﺮﺍﻩ ﰲ ﺍﻟﻜﺜﲑ‬
‫ﻣﻦ ﻣﻮﺭﻭﺛﺎﺗﻨﺎ ﺍﻟﺘﻔﺴﲑﻳ‪‬ﺔ ‪ ..‬ﻓﻜﻠﻤﺔ ) «‪ ( >äóÓx‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻌﲏ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﶈﺴﻮﺳﺔ‬
‫ﺍﶈﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪..‬‬
‫ﻭﺍﺳﺘﺸﻬﺎﺩﻫﻢ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﻋﻠﻰ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀٌ ‪ ،‬ﻫﻮ ﺍﺳﺘﺸﻬﺎﺩ‪ ‬ﻟـﻴﺲ‬
‫ﺳﻠﻴﻤﺎﹰ ‪ ،‬ﻭﻫﻮ ﺗﻨﻄﹼﻊ‪ ‬ﻹﺛﺒﺎﺕ ﺃﻗﻮﺍﻝﹴ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻻ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻗﺮﻳـﺐ‬
‫ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪..‬‬
‫) ‪ ] ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky- ( ª!$# È@è% ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٩ :‬‬

‫) ‪( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%‬‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ª!$# È@è%‬ﻫﻲ ﺟﻮﺍﺏ‪ ‬ﻟﻠﺴﺆﺍﻝ‬
‫( ‪ ..‬ﻭﺑﺬﻟﻚ ﺃﻭ‪‬ﻟﻮﺍ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-‬ﺑﺄﻥﹼ ﻣﻌﻨﺎﻫﺎ ) ﻭﻫـﻮ ﺷـﻬﻴﺪ‪ ‬ﺑـﻴﲏ‬
‫ﻭﺑﻴﻨﻜﻢ ( ‪ ..‬ﻓﻘﺪ ﻓﺼﻠﻮﺍ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( ( ª!$# È@è%‬ﻋﻦ ﺍﻟﻌﺒـﺎﺭﺓ ) ‪.. ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-‬‬
‫ﻓﺎﳌﺒﺘﺪﺃ ﻭﺧﱪﻩ ) ‪ ( 7‰‹Íky- ( ª!$#‬ﻭﺿﻌﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺟﺰﺍﹰ ‪ ،‬ﻓﻮﺿﻌﻮﺍ – ﻣﻦ ﺟﻴﻮ‪‬ﻢ – ﻟﻠﻤﺒﺘﺪﺃ‬
 ‫‪٤٤ ‬‬
‫ﺧﱪﺍﹰ ﺑﺘﻘﺪﻳﺮ ) ﻗﻞ ﺍﷲُ ﺷﻲﺀٌ ( ‪ ،‬ﻭﻭﺿﻌﻮﺍ – ﻣﻦ ﺟﻴﻮ‪‬ﻢ – ﻟﻠﺨﱪ ﻣﺒﺘﺪﺃﹰ ﺑﺘﻘﺪﻳﺮ ) ﻭﻫـﻮ‬
‫ﺷﻬﻴﺪ‪ ‬ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ( ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky- ( ª!$#‬ﻛﻼﻡ‪ ‬ﻣﺴﺘﻘﻞﱞ ﺗﺎﻡ‪ ‬ﻣﻜﺘﻤﻞﹲ ﺑﻨﻔﺴﻪ ‪،‬‬
‫ﺍﳌﺒﺘﺪﺃ ﻓﻴﻪ ﻫﻮ ﻛﻠﻤﺔ ) ‪ ، ( ( ª!$#‬ﻭﺧﱪﻩ ) ‪ ..... ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-‬ﻭﻗﻮﳍﻢ ﺇﻥﹼ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%‬ﻻ ﺑﺪ‪ ‬ﳍﺎ ﻣﻦ ﺟﻮﺍﺏﹴ ﻣﺮﺳﻮﻡﹴ ) ﻏﲑ‬
‫ﻣﻘﺪ‪‬ﺭ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻥﹼ ﺟﻮﺍ‪‬ﺎ ﻫﻮ ﺍﻟﻌﺒﺎﺭﺓ ) ‪( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky- ( ª!$# È@è%‬‬
‫‪ ..‬ﻗﻮﳍﻢ ﻫﺬﺍ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ‪ ،‬ﻭﻫﻮ ﺫﺭ‪ ‬ﻟﻠﺮﻣﺎﺩ ﰲ ﺍﻷﻋﲔ ‪ ..‬ﻓﺎﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻧﻪ ﻣﺴﺘﻘ ﱞﻞ‬
‫ﻋﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﻳ‪‬ﻘﺪ‪‬ﺭ ﺗﻘﺪﻳﺮﺍﹰ ‪ ..‬ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻐﺮﺑﻮﻥ ﺗﻘﺪﻳﺮ ﺍﳉﻮﺍﺏ ‪ ،‬ﻧﻘﻮﻝ ﳍﻢ ﺃﻳﻦ‬
‫‪$tB (#qà)®?$# ãNßgs9 Ÿ@ŠÏ% #sŒÎ)ur‬‬ ‫ﺍﳉﻮﺍﺏ ﺍﳌﺮﺳﻮﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪) ..‬‬
‫‪ ] ( tbqçHxqö•è? ÷/ä3ª=yès9 ÷/ä3xÿù=yz $tBur öNä3ƒÏ‰÷ƒr& tû÷üt/‬ﻳﺲ ‪ [ ٤٥ :‬؟ ‪..‬‬
‫‪ ..‬ﻣﺎ ﺩﻓﹶﻌ‪‬ﻨﺎ ﺇﱃ ﺗﻘﺪﻳﺮ ﺟﻮﺍﺏ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ ) ‪ ، ( ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%‬ﻫﻮ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ) ‪ ] ( ã•»£gs)ø9$# 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 ﳐﻠﻮﻗﹰﺎ ‪ ،‬ﻭﻫﺬﺍ ﳏﺎﻝ ‪ ..‬ﻭﻟﺴﻨﺎ ﻣﺴﺘﻌﺪ‪‬ﻳﻦ ﻷﻥ ﻧ‪‬ﻄﻠﹼﻖ ﻋﻘﻮﻟﻨﺎ‬
‫ﻭﻧﻘﺒﻞ ﻗﻮﻟﹶﻬﻢ ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( &äóÓx« Èe@ä.‬ﻛﻼﻡ‪ ‬ﻋﺎﻡ‪ ‬ﺩ‪‬ﺧ‪‬ﻠﹶﻪ ﺍﻟﺘﺨﺼﻴﺺ ‪ ،‬ﲟﻌﲎ ﺃﻥﹼ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﻛﻞﱠ ﺍﻷﺷﻴﺎﺀ ﻣﺎ ﻋﺪﺍ ﺷﻴﺌﺎﹰ ﻭﺍﺣﺪﹰﺍ ﻫﻮ ﺫﺍﺗﻪ ‪ ..‬ﻭﻗﺪ ﻓﻨ‪‬ﺪﺕ – ﺑﺎﻟﺘﻔﺼﻴﻞ –‬
‫ﻛﻞﹼ ﻫﺬﻩ ﺍﳌﺰﺍﻋﻢ ﰲ ﻛﺘﺎﺏ ‪ ) :‬ﻗﺼ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ( ‪..‬‬
‫&‪ãNèd ÷Pr& >äóÓx« ÎŽö•xî ô`ÏB (#qà)Î=äz ÷Pr‬‬ ‫‪ ..‬ﻭﻻ ﳝﻜﻦ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪ ] ( šcqà)Î=»y‚ø9$#‬ﺍﻟﻄﻮﺭ ‪ [ ٣٥ :‬ﻋﻠﻰ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀ ﻭﻳﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ‪ ..‬ﻓﺎﷲ‬
 ‫‪٤٥ ‬‬
‫ﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪ ( >äóÓx« ÎŽö•xî ô`ÏB (#qà)Î=äz ÷Pr& ) :‬ﻣﺒﻴ‪‬ﻨﺎﹰ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳ‪‬ﺨﻠﹼﻖ ﻣﻦ ﺍﻟﻌﺪﻡ ‪ ،‬ﺇﻧ‪‬ﻤﺎ‬
‫ﺧ‪‬ﻠﻖ ﻣﻦ ﻣﺎﺩ‪‬ﺓ ﳐﻠﻮﻗﺔ ﺳﺒﻘﺖ ﻭﺟﻮﺩﻩ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ..‬ﻓﻜﻠﻤﺔ ) «‪ ( äóÓx‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻻ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﺎﺩ‪‬ﺓ ﺍﻟﱵ ﺧ‪‬ﻠﻖ ﻣﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ ‪،‬‬
‫ﻛﻤﺎﺩ‪‬ﺓ ﳐﻠﻮﻗﺔ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻞ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﱵ ﺧ‪‬ﻠﻖ ﻣﻨﻬﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﻣﺎﺩ‪‬ﺓ ﳐﻠﻮﻗﺔ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ) :‬ﺃﹶﻡ‪ ‬ﺧ‪‬ﻠﹶﻘﹶﻬ‪‬ﻢ ﻏﹶﻴ‪‬ﺮ‪ ‬ﺷ‪‬ﻲﺀ (‬
‫‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ) &‪.. ( >äóÓx« ÎŽö•xî ô`ÏB (#qà)Î=äz ÷Pr‬‬
‫ﻭﺣﱴ ﻻ ﻳﺬﻫﺐ ﺧﻴﺎﻝﹸ ﺃﺣﺪ‪ ‬ﺇﱃ ﺃﻥﱠ ﻋﺪﻡ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺸﻲﺀ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺍﻟﻌﺪﻡ ‪،‬‬
‫ﻭﺃﻥﱠ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻟﻴﺴﺖ ﺳﻮﻯ ﻓﻜﺮﺓ ﳎﺮ‪‬ﺩﺓ ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺼﻒ ﺫﺍﺗﻪ ﺑﺄﻧ‪‬ﻬﺎ ﻻ ﻳ‪‬ﻮﺟﺪ‬
‫‪ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬‬ ‫ﻣﺜﻠﻬﺎ ﻭﻻ ﺣﱴ ﻣﺜﻞ ﻣﺜﻠﻬﺎ ﺷﻲﺀ ‪ ..‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ )‬
‫‪ ] ( 玕ÅÁt7ø9$#‬ﺍﻟﺸﻮﺭﻯ ‪ ، [ ١١ :‬ﻓﻜﻠﻤﺔ ) ‪ ( ¾ÏmÎ=÷WÏJx.‬ﺗﻌﲏ ) ﻣﺜﻞ ﻣﺜﻠﻪ ( ‪ ،‬ﻓﺎﺟﺘﻤﺎﻉ ﻛﻠﻤﺔ‬
‫ﻣﺜﻞ ﻣﻊ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻳﻌﲏ ﻣﺜﻞ ﺍﳌﺜﻞ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﻟﻴﺲ ﻣﺜﻠﻬﺎ ﺷﻲﺀ‬
‫‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﻟﻴﺲ ﻣﺜﻞ ﻣﺜﻠﻬﺎ ﺷﻲﺀ ﳍﺎ ﺻﻔﺎﺕ‪ ‬ﺗﺮﺗﺒﻂ ‪‬ﺎ ﻧﺴﺘﻄﻴﻊ‪ ‬ﳓﻦ‪ ‬ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ‬
‫ﺁﺛﺎﺭﻫﺎ ‪ ،‬ﻛﺼﻔﱵ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ‪.. ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ) :‬‬
‫‪( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur‬‬ ‫ﺇﻥﱠ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ﻫﻲ ﻣﺴﺎﺋﻞ ﻏﲑ ﻣﺘﺸﻴ‪‬ﺌﺔ ﻛﺎﻟﺮﻭﺡ ‪) :‬‬
‫) ‪%[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur‬‬ ‫‪ ] ( ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è%‬ﺍﻹﺳﺮﺍﺀ ‪ [ ٨٥ :‬ﻭﻛﺎﻟﻘﺮﺁﻥ ‪:‬‬
‫( ] ﺍﻟﺸﻮﺭﻯ ‪ ، [ ٥٢ :‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﻣﺴﺎﺋﻞ ﻏﲑ ﺧﺎﺿﻌﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ‬ ‫‪4 $tRÌ•øBr& ô`ÏiB‬‬

‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻻ ﻧ‪‬ﺪﺭﻙ ﻣﻨﻬﺎ – ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ – ﺇﻻﹼ ﺁﺛﺎﺭﻫﺎ ﺍﳌﺘﺸﻴ‪‬ﺌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬
‫ﺍﳌﺘﺸﻲ‪‬ﺀ ‪ ،‬ﻛﺎﻟﻨﻄﻖ ﻭﺍﻟﺼﻮﺕ ﻭﺍﻟﻔﻌﻞ ‪ ...‬ﺇﱁ ‪ ،‬ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺄﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ‬
‫ﺻﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ‪..‬‬
 ‫‪٤٦ ‬‬
‫) ‪] ( ÖäóÓx« Ïmø‹s9Î) yyqムöNs9ur ¥’n<Î) zÓÇrré& tA$s% ÷rr& $¹/É‹x. «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ãNn=øßr& ô`tBur‬‬
‫ﺍﻷﻧﻌﺎﻡ ‪[ ٩٣ :‬‬

‫) ‪ ] ( 4 #·râ“èd $ydx‹sƒªB$# $º«ø‹x© $uZÏF»tƒ#uä ô`ÏB zNÎ=tæ #sŒÎ)ur‬ﺍﳉﺎﺛﻴﺔ ‪[ ٩ :‬‬

‫) ‪ ] ( >äóÓx« `ÏB ª!$# tA¨“tR $tB $uZù=è%ur $uZö/¤‹s3sù Ö•ƒÉ‹tR $tRuä!%y` ô‰s% 4’n?t/ (#qä9$s%‬ﺍﳌﻠﻚ ‪[ ٩ :‬‬

‫ﻓﻜﻠﻤﺔ ) «‪ ( äóÓx‬ﺍﻟﱵ ﺗﺄﰐ ﻣﺮﺗﺒﻄﺔ ﲟﺎ ﻧﺰ‪‬ﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﲟﺎ ﺃﻭﺣﻰ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﰲ ﻫﺬﻩ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﻌﲏ ﺁﺛﺎﺭ ﻣﺴﺎﺋﻞ ﺍﻷﻣﺮ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺘﺸﻲ‪‬ﺀ ﻛﺎﻟﻨﻄﻖ ﻭﺍﻟﺼﻮﺕ ‪‬ﻭ‬
‫‪ .....‬ﺇﱁ ‪ ،‬ﻭﻻ ﺗﻌﲏ ﻣﺎﻫﻴ‪‬ﺔ ﻣﺴﺎﺋﻞ ﺍﻷﻣﺮ ‪ ،‬ﻓﻤﺴﺎﺋﻞ ﺍﻷﻣﺮ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﻏﲑ ﻣﺘﺸﻲ‪‬ﺀ ‪ ،‬ﻻ‬
‫ﳝﻜﻨﻨﺎ ﺇﺩﺭﺍﻛﻪ ﻋﱪ ﺣﻮﺍﺳ‪‬ﻨﺎ ﺍﳌﺨﻠﻮﻗﺔ ‪..‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ‪: ( &äóÓx« Èe@ä.‬‬
‫) ‪ ] ( ã•»£gs)ø9$# ߉Ïnºuqø9$# uqèdur &äóÓx« Èe@ä. ß,Î=»yz ª!$# È@è%‬ﺍﻟﺮﻋﺪ ‪[ ١٦ :‬‬

‫) ‪ ] ( #\•ƒÏ‰ø)s? ¼çnu‘£‰s)sù &äóÓx« ¨@à2 t,n=yzur‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ٢ :‬‬

‫) ‪ ] ( ×@‹Ï.ur &äóÓx« Èe@ä. 4’n?tã uqèdur ( &äóÓx« Èe@à2 ß,Î=»yz ª!$#‬ﺍﻟﺰﻣﺮ ‪[ ٦٢ :‬‬
‫ﻓﻬﻮ ﻳﻌﲏ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺘﺸﻴ‪‬ﺌﺔ ‪ ،‬ﺃﻱ ﺍﳌﺨﻠﻮﻗﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺁﺛﺎﺭ ﻋﺎﱂ ﺍﻷﻣﺮ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺨﻠﻮﻕ ‪،‬‬
‫ﻭﻻ ﻳﻌﲏ ‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( &äóÓx« Èe@ä.‬ﻣﺴﺎﺋﻞ ﺍﻷﻣﺮ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
‫‪ ،‬ﻭﻻ ﻳﻌﲏ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﻻ ﺗ‪‬ﺴﻤ‪‬ﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ‪..‬‬
‫‪٤٧ ‬‬

‫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
 ‫‪٤٨ ‬‬
‫‪ ..‬ﻭﻟﺘﻘﺮﻳﺐ ﺍﻟﺼﻮﺭﺓ ﺑﲔ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺁﺛﺎﺭﻫﺎ ‪ ،‬ﻧﺄﺧﺬ ﻣﺴﺄﻟﺔ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ‬
‫ﻭﺁﺛﺎﺭﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ‪..‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﺃﻥﱠ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺍﻟﻘﺼﺪ ﻭﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ‬
‫ﺗﺘﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﺬﺍﺕ ﻭﺗﺮﻳﺪ ﺍﺗ‪‬ﺨﺎﺫ ﻗﺮﺍﺭﹴ ﳍﺎ ‪ ،‬ﻭﺫﻟﻚ ﺩﻭﻥ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗ‪‬ﺨﺮﺝ‪ ‬ﻣ‪‬ﺮﺍﺩ‬
‫ﺍﻟﺬﺍﺕ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ) ﻋﺎﱂ ﺍﳌﺸﻴﺌﺔ ( ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﳌﺸﻴﺌﺔ ﻫﻲ ﻗﺪﺭﺓ ﺍﻟﺬﺍﺕ‬
‫ﻋﻠﻰ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻷﺧﺬ ‪‬ﺎ ‪ ،‬ﻭﺫﻟﻚ ﻹﺧﺮﺍﺝ ﺍﻹﺭﺍﺩﺓ ) ﻣ‪‬ﺮﺍﺩ ﺍﻟﺬﺍﺕ ( ﺇﱃ ﻋﺎﱂ‬
‫ﺍﳊﺲ‪ ‬ﻭﺍﳋﻠﻖ ) ﻋﺎﱂ ﺍﳌﺸﻴﺌﺔ ( ‪..‬‬

‫‪ ‬‬

‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻷﺳﺒﺎﺏ ﺗﻌﻮﺩ ﰲ ﺧﻠﻘﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﺴﺘﻤﺪ‪ ‬ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻛ ﱢﻞ‬
‫ﳊﻈﺔ ﻣﻨﻪ ﻋﺰ‪ ‬ﻭﺟﻞ ‪ ،‬ﻓﺈﻥﱠ ﻣﺸﻴﺌﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﺗ‪‬ﺨﺮﺝ ﻣ‪‬ﺮﺍﺩﻩ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ،‬ﻣﺎ‬
‫ﻛﺎﻧﺖ ﻟﺘﻜﻮﻥ ﻟﻮﻻ ﺗﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﺗ‪‬ﺨﺮﺝ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﳌﺸﻴﺌﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻻ ﺗﻜﻮﻥﹸ ﺇﻻﱠ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺴﺨ‪‬ﺮ ﺍﻷﺳﺒﺎﺏ ﻟﻺﻧﺴﺎﻥ ‪ ،‬ﺣﱴ‬
‫ﻳ‪‬ﺨﺮﺝ ﻣ‪‬ﺮﺍﺩ‪‬ﻩ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪..‬‬
‫) ‪ ] ( šúüÏJn=»yèø9$# •>u‘ ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur‬ﺍﻟﺘﻜﻮﻳﺮ ‪[ ٢٩ :‬‬
‫ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﳝﻠﻚ ﻣﺸﻴﺌﺔ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻﻗﺘﻀﻰ‬
‫ﺫﻟﻚ ﺃﻥﱠ ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻭﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﻣ‪‬ﺴﺘﻘﻠﹼﺔ ﰲ‬
‫ﻭﺟﻮﺩﻫﺎ ﻭﺧﻮﺍﺻ‪‬ﻬﺎ ﻋﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺧﻠﻖ ﻭﻗﻴ‪‬ﻮﻣﻴ‪‬ﺔ ﻭ‪ ..... ‬ﺇﱁ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻻﻗﺘﻀﻰ – ﻫﺬﺍ ﺍﻟﻔﺮﺽ ﺍﳉﺪﱄ – ﺃﻧ‪‬ﻪ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻟﻺﻧﺴﺎﻥ ﺻﻔﺎﺕ‪ ‬ﻗﺪﳝﺔ ﻣﺴﺘﻘﻠﹼﺔ ﻋﻦ ﺻﻔﺎﺕ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺍﻟﺬﺍﺕ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻗﺪﳝﺔ ﻭﻏﲑ ﳐﻠﻮﻗﺔ ﻭﺗﺴﺘﻤﺪ‪ ‬ﻭﺟﻮﺩﻫﺎ ﻣﻦ ﺫﺍ‪‬ﺎ ‪،‬‬
‫ﻭﻛﻞﱡ ﺫﻟﻚ ﻳ‪‬ﻨﺎﰲ ﺣﻘﻴﻘﺔﹶ ﺍﻟﺬﺍﺕ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻭﻛﻞﹼ ﺫﺍﺕ‪ ‬ﳐﻠﻮﻗﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪..‬‬
 ‫‪٤٩ ‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺬﺍﺕ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﳐﻠﻮﻗﺔ ﻭﺣﺎﺩﺛﺔ ﻭﺗﺴﺘﻤﺪ‪ ‬ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻛﻞﱢ‬
‫ﳊﻈﺔ ﻣﻦ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﻤﻜﻦ ﻷﻓﻌﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﻫﻲ ﺁﺛﺎﺭ ﺻﻔﺎﺗﻪ ‪،‬‬
‫ﻛﻴﻒ ﳝﻜﻦ ﳍﺎ ﺃﻥ ﺗﻜﻮﻥﹶ ﻣﺴﺘﻘﻠﹼﺔﹰ ﰲ ﻭﺟﻮﺩﻫﺎ ﻋﻦ ﺁﺛﺎﺭ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ؟!!! ‪..‬‬
‫ﺇﻥﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﻫﻲ ﺻﻔﺔﹲ ﻟﻠﺬﺍﺕ ‪ ،‬ﻭﻻ ﻳﻔﺼﻠﻬﺎ ﻋﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻷُﺧﺮﻯ ﺃﻱ‪ ‬ﻓﺎﺻﻞ ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﺻﻔﺔ ﺍﻟﻌﻠﻢ ﺍﳌﹸﻄﻠﻖ ‪ ،‬ﻓﺎﻟﺸﻲﺀُ ﻗﺒﻞ ﺗﺸﻴ‪‬ﺌﻪ ﺗﻌﻠﻤﻪ ﺍﻟﺬﺍﺕ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ‪ ،‬ﻭﻣﺎ ﺗﺸﻴ‪‬ﺆﻩ ﺇﻻﹼ‬
‫ﻧﺘﻴﺠﺔ ﻓﻌﻞ ﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ ﻭﺑﺎﻗﻲ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﻮﺣ‪‬ﺪﺓ ﻣﻌﻬﺎ ‪..‬‬
‫) )‪ ] ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ‬ﻫﻮﺩ ‪[ ١٠٧ :‬‬

‫) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)¯R br& çm»tR÷Šu‘r& !#sŒÎ) >äóÓy´Ï9 $uZä9öqs% $yJ¯RÎ‬ﺍﻟﻨﺤﻞ ‪[ ٤٠ :‬‬
‫ﻟﺬﻟﻚ ﻓﺎﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﻟﻜﻞﱢ ﻣﺎ ﺗﺮﻳﺪﻩ ﺍﻟﺬﺍﺕ ﻋﱪ ﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ ‪،‬‬
‫ﻫﻮ ﺗﻔﺎﻋﻞ ﺁﺛﺎﺭ ﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ ﰲ ﺇﳚﺎﺩ ﺍﳌﺎﺩ‪‬ﺓ ﺍﳌﺨﻠﻮﻗﺔ ﺍﳌﺘﺸﻴ‪‬ﺌﺔ ‪ ،‬ﺃﻱ ﺗﺸﻴ‪‬ﺆ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗ‪‬ﺮﻳﺪ‬
‫ﺍﻟﺬﺍﺕ ﺇﳚﺎﺩﻫﺎ ‪..‬‬
‫) )‪ ] ( ) âä!$t±o„ $tB ã@yèøÿtƒ ©!$# ¨bÎ‬ﺍﳊﺞ ‪[ ١٨ :‬‬

‫) †‪ ] ( 4 âä!$t±o„ $tB ª!$# ß,è=øƒs‬ﺍﻟﻨﻮﺭ ‪[ ٤٥ :‬‬

‫ﻓﻜﻞﱡ ﻣﺎ ﳛﺪﺙ ﻣﻦ ﺣﺮﻛﺔ ﻭﻓﻌﻞ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ ﻫﻮ ﺁﺛﺎﺭ‪ ‬ﻟﺼﻔﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ..‬ﺣﱴ ﺍﻟﺬﻱ ﳜﺘﺎﺭﻩ ﺍﻹﻧﺴﺎﻥ ﺑﺈﺭﺍﺩﺗﻪ ﺍﳊﺮ‪‬ﺓ ﺍﳌﺴﺘﻘﻠﹼﺔ ﻋﻤ‪‬ﺎ ﻳﺮﻳﺪﻩ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﻳ‪‬ﺘﺮﺟ‪‬ﻢ ﺇﱃ ﻓﻌﻞ ﻭﺣﺮﻛﺔ ﻣﺘﺸﻴ‪‬ﺌﺔ ﺇﻻﹼ ﻋﱪ ﺁﺛﺎﺭ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﻻ ﺗ‪‬ﻮﺟﺪ ﻟﻺﻧﺴﺎﻥ ﻣﺸﻴﺌﺔ ﺇﻻﹼ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( $VJ‹Å3ym $¸JŠÎ=tã tb%x. ©!$# ¨bÎ) 4 ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur‬ﺍﻹﻧﺴﺎﻥ ‪[ ٣٠ :‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺎﳌﺸﻴﺌﺔ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﻫﻲ ﺁﺛﺎﺭ ﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ ﻭﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻷُﺧﺮﻯ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ ‪ ،‬ﺗﻌﲏ ‪:‬‬
‫‪ – ١‬ﺍﻷﺷﻴﺎﺀ ﻭﺍﻵﺛﺎﺭ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺸﻲ‪‬ﺀ ‪..‬‬
 ٥٠ 
[ ٤٠ : ‫ ( ] ﺍﻟﻨﺤﻞ‬ãbqä3uŠsù `ä. ¼çms9 tAqà)¯R br& çm»tR÷Šu‘r& !#sŒÎ) >äóÓy´Ï9 $uZä9öqs% $yJ¯RÎ) )

[ ٣٦ : ‫ ( ] ﻳﺲ‬ãbqä3uŠsù `ä. ¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ) )

‫ﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻹﺧﺮﺍﺝ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺇﱃ‬‫ﺴﺨ‬‫ – ﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳ‬٢
.. ‫ﺔ‬‫ﺔ ﺍﶈﻴﻄﺔ ﺑﺎﳌﺸﻴﺌﺔ ﺍﻹﻧﺴﺎﻧﻴ‬‫ ﻭﻫﻲ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴ‬، ‫ ﻭﺍﻟﻮﺟﻮﺩ‬‫ﺌﺔ ﰲ ﻋﺎﱂ ﺍﳊﺲ‬‫ﺁﺛﺎﺭﹴ ﻣﺘﺸﻴ‬

 


 
 
 

 
 
 

‫ ﺃﻱ ﺗﻌﲏ – ﻓﻴﻤﺎ ﺗﻌﻨﻴـﻪ – ﲨﻴـﻊ‬، ‫ﻓﻤﺸﻴﺌﺔﹸ ﺍﷲ ﺗﻌﺎﱃ ﺗﻌﲏ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ‬
.. ‫ﺀ‬‫ﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺸﻲ‬‫ﺔ ﺗﺎﻣ‬‫ﺎ ﺍﻹﻧﺴﺎﻥ ﲝﺮﻳ‬ ‫ﺌﺔ ﺍﻟﱵ ﻳﻘﻮﻡ‬‫ﺍﻵﺛﺎﺭ ﻭﺍﻷﻓﻌﺎﻝ ﺍﳌﺘﺸﻴ‬
‫ﻬﺎ‬‫ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧ‬، ‫ﺔ ﺻﻔﺔﹰ ﻟﻠﺬﺍﺕ ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺧﺮﻯ‬‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‬
‫ـﺔ ﻭﻏﲑﻫـﺎ ﻣـﻦ‬‫ ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﳌﺸﻴﺌﺔ ﻫﻲ ﺁﺛﺎﺭ ﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‬.. ‫ﻓﻮﻕ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‬
 ‫‪٥١ ‬‬
‫ﺍﻟﺼﻔﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻓـﺈﻥﱠ ﺍﳌﺸـﻴﺌﺔ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﺗﺘﺤﺮ‪‬ﻙ ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ﻣﻦ ﺍﳌﺎﺿﻲ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﳌﺴـﺘﻘﺒﻞ ‪ ،‬ﻣﺮﺍﻓﻘـﺔﹰ ﻟﻠﺤﻈـﺔ ﺍﻵﻥ )‬
‫ﺣﺴﺐ ﻣﻔﻬﻮﻣﻨﺎ ﺍﻟﺒﺸﺮﻱ ﻟﻶﻥ ( ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ‪ ..‬ﺑﻴﻨﻤﺎ ﲤﺘﺪ‪ ‬ﺍﻹﺭﺍﺩﺓﹸ ﺍﻹﳍﻴ‪‬ﺔﹸ ﻋﻠﻰ ﻛﺎﻣﻞ‬
‫ﳏﻮﺭ ﺍﻟﺰﻣﻦ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﻓﻮﻕ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﺻﻔﺔﹲ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ‬‬

‫‪+‬‬
‫‪ ‬‬

‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﻛﻴﻒ ﺃﻥﱠ ﺍﻹﺭﺍﺩﺓ ) ﺳﻮﺍﺀ ﺍﻹﳍﻴ‪‬ﺔ ﺃﻡ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ( ﻻ‬
‫ﺗﺘﻌﻠﹼﻖ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﲟﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ‪ ،‬ﺣﻴﺚ ﻋﺒ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺫﻟﻚ ﺑﻌﺪﻡ‬
‫ﻋﻄﻒ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺍﳌﺸﻴﺌﺔ ) ﺳﻮﺍﺀ ﺍﻹﳍﻴ‪‬ﺔ ﺃﻡ‬
‫ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ( ﻗﺪ ﺗﺘﻌﻠﹼﻖ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﲟﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ‪ ،‬ﺣﻴﺚ ﻋﺒ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ‬
‫ﺫﻟﻚ ﺑﻌﻄﻒ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﻋﻠﻰ ﻣﺸﻴﺌﺔ ﻭﺍﺣﺪﺓ ‪..‬‬
‫ﻭﻣﺮﺟﻊ ﺫﻟﻚ ﺃﻥﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﺻﻔﺔﹲ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﺘﺒﺪ‪‬ﻝ‬
‫ﻭﺍﻟﺘﻐﻴ‪‬ﺮ ﺍﻟﺬﻱ ﻳﺘ‪‬ﺼﻒ‪ ‬ﺑﻪ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﳌﺘﺸﻲ‪‬ﺀ ) ﻋﺎﱂ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳ‪‬ﺔ ( ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺗﺮﺗﺒﻂ ﻣﺒﺎﺷﺮﺓ ﺑﻨﻔﺲ ﺍﻹﻧﺴﺎﻥ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﺍﳊﺴ‪‬ﻲ ‪ ،‬ﺗﻠﻚ‬
‫ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ ) ﺍﻟﻨﻔﺲ ( ﲟﺎﻫﻴ‪‬ﺘﻬﺎ‬
‫ﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﺗﻌﻠﹼﻘﻬﺎ ﺑﺎﳉﺴﺪ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ...‬ﺑﻴﻨﻤﺎ ﺳﺎﺣﺔ‬
‫ﺗﻔﺎﻋﻞ ﺍﳌﺸﻴﺌﺔ ) ﺳﻮﺍﺀ ﺍﻹﳍﻴ‪‬ﺔ ﺃﻡ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ( ﻫﻲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﺍﶈﺴﻮﺱ ﺍﳌﺨﻠﻮﻕ‬
 ‫‪٥٢ ‬‬
‫ﺍﳌﺘﺸﻲ‪‬ﺀ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺎﳌﺸﻴﺌﺔ ﲢﻤﻞ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻛﻮﻥ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﺍﳌﺨﻠﻮﻗﺔ ) ﺍﻟﱵ ﲢﻤﻞ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ( ﺟﺰﺀﺍﹰ ﻣﻨﻬﺎ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﻤﻞﹸ ﺇﺭﺍﺩﺓﹰ ﺗﺘ‪‬ﺠﻪ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺣﺮﺙ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻻ ﳝﻜﻨﻪ – ﺩﻭﻥ‬
‫ﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ ﺇﺭﺍﺩﺗﻪ ﻫﺬﻩ – ﺃﻥ ﻳﺘ‪‬ﺠﻪ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻵﺧﺮﺓ ‪ ،‬ﻛﻮﻥ ﺍﻻﲡﺎﻩ ﳓﻮ ﺍﻵﺧﺮﺓ ﻧﻘﻴﺾ‬
‫ﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﺎ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﻧﺼﻴﺐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺍﺭﺗﺒﺎﻁ ﺍﻹﺭﺍﺩﺓ‬
‫ﺑﺎﻟﺪﻧﻴﺎ ﻳﻌﲏ ﺍﺳﺘﺤﺎﻟﺔ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻵﺧﺮﺓ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺣﺮﻣﺎﻥ ﺻﺎﺣﺐ ﻫﺬﻩ‬
‫ﺍﻹﺭﺍﺩﺓ ﻣﻦ ﻧﺼﻴﺐ ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪y^ö•ym ߉ƒÌ•ãƒ šc%x. `tBur ( ¾ÏmÏOö•ym ’Îû ¼çms9 ÷ŠÌ“tR Íot•ÅzFy$# y^ö•ym ߉ƒÌ•ãƒ šc%x. `tB‬‬ ‫)‬
‫‪ ] ( A=ŠÅÁ¯R `ÏB Íot•ÅzFy$# ’Îû ¼çms9 $tBur $pk÷]ÏB ¾ÏmÏ?÷sçR $u‹÷R‘‰9$#‬ﺍﻟﺸﻮﺭﻯ ‪[ ٢٠ :‬‬
‫ﺇﻥﱠ ﻛﻞﱠ ﺷﻲﺀٍ ) ﻣﻦ ﻋﻨﺎﺻﺮ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﳌﺎﺩ‪‬ﻱ ( ﺗﺮﻳﺪ‪ ‬ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺟﻮﺩ‪‬ﻩ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ ﺳﻴﺤﺼﻞ ﻭﺳﻴ‪‬ﻮﺟ‪‬ﺪ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﳛﺼﻞﹶ ﻧﻘﻴﻀﻪ ‪ ،‬ﻷﻥﱠ ﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻹﳍﻴ‪‬ﺔ – ﻛﺼﻔﺔ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ – ﻻ ﲢﻤﻞ ﻧﻘﻴﻀﲔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻟﻠﻤﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬
‫‪..‬‬
‫) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ‬ﻳﺲ ‪[ ٨٢ :‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﺑﺎﳌﺸﻴﺌﺔ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﺗﺘﻜﻮ‪‬ﻥ ﻣﻦ ﻗﺴﻤﲔ ‪:‬‬
‫‪ – ١‬ﺍﻷﺷﻴﺎﺀ ﻭﺍﻵﺛﺎﺭ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺸﻲ‪‬ﺀ ‪،‬‬
‫ﲟﻌﲎ ﺇﺧﺮﺍﺝ ﻣ‪‬ﺮﺍﺩ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻹﳚﺎﺩ ﺍﻷﺷﻴﺎﺀ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﳌﺸﻴﺌﺔ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﺳﻴﺤﺼﻞ ‪ ،‬ﻭﻻ ﳛﺼﻞ ﻧﻘﻴﻀﻪ ‪ ،‬ﻛﻮﻥ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﲢﻤﻞ ﺍﻟﻨﻘﺎﺋﺾ ‪..‬‬
‫‪ – ٢‬ﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳ‪‬ﺴﺨ‪‬ﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻹﺧﺮﺍﺝ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺇﱃ‬
‫ﺁﺛﺎﺭﹴ ﻣﺘﺸﻴ‪‬ﺌﺔ ﰲ ﻋﺎﱂ ﺍﳊﺲ‪ ‬ﻭﺍﻟﻮﺟﻮﺩ ‪ ..‬ﲟﻌﲎ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﻹﺧﺮﺍﺝ ﻣ‪‬ﺮﺍﺩ ﺍﻹﻧﺴﺎﻥ ﰲ‬
 ‫‪٥٣ ‬‬
‫ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﳌﺸﻴﺌﺔ ﻣﻦ ﺍﳌﻤﻜﻦ ﻟﻠﺒﺸﺮ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻴﻪ ﻭﺩﻓﻌﻪ ﺑﺎﺗ‪‬ﺠﺎﻩ‬
‫ﺇﺭﺍﺩﺓ ﺍﻟﺒﺸﺮ ) ﺧﻴ‪‬ﺮﺓ ﻛﺎﻧﺖ ﺃﻡ ﺷﺮ‪‬ﻳﺮﺓ ( ‪..‬‬
‫‪ ..‬ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) ‪ ] ( 4 âä!$t±o„ y#ø‹x. ÏQ%tnö‘F{$# ’Îû óOà2â‘Èhq|Áム“Ï%©!$# uqèd‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٦ :‬‬

‫) ‪ ] ( ‘wK|¡•B 9@y_r& #’n<Î) âä!$t±nS $tB ÏQ%tnö‘F{$# ’Îû ”•É)çRur‬ﺍﳊﺞ ‪[ ٥ :‬‬

‫) ‪ ] ( âä!$t±o„ y#ø‹x. Ïä!$yJ¡¡9$# ’Îû ¼çmäÜÝ¡ö6u‹sù $\/$ysy™ 玕ÏWçGsù‬ﺍﻟﺮﻭﻡ ‪[ ٤٨ :‬‬

‫‪( $ZW»tRÎ)ur $ZR#t•ø.èŒ öNßgã_Íirt“ム÷rr& ÇÍÒÈ u‘qä.—%!$# âä!$t±o„ `yJÏ9 Ü=ygtƒur $ZW»tRÎ) âä!$t±o„ `yJÏ9 Ü=pku‰‬‬ ‫)‬
‫‪ ] ( 4 $¸J‹É)tã âä!$t±o„ `tB ã@yèøgs†ur‬ﺍﻟﺸﻮﺭﻯ ‪[ ٥٠ - ٤٩ :‬‬

‫) ‪ ] ( š•t7©.u‘ uä!$x© $¨B ;ou‘qß¹ Äd“r& þ’Îû ÇÐÈ y7s9y‰yèsù y71§q|¡sù y7s)n=yz “Ï%©!$#‬ﺍﻻﻧﻔﻄﺎﺭ ‪:‬‬
‫‪[٨-٧‬‬
‫‪ ..‬ﺇﻥﱠ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﺑﺎﳌﺸﻴﺌﺔ ﺍﻹﳍﻴ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ) ﺗﺼﻮﻳﺮ ﺍﳌﻮﺍﻟﻴﺪ ﰲ‬
‫ﺍﻷﺭﺣﺎﻡ – ﺑﺴﻂ ﺍﻟﺴﺤﺎﺏ ﰲ ﺍﻟﺴﻤﺎﺀ – ﲢﺪﻳﺪ ﺟﻨﺲ ﺍﳌﻮﻟﻮﺩ – ﺗﺮﻛﻴﺐ ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‬
‫( ‪ ،‬ﻫﻲ ﻣﺴﺎﺋﻞ ﲢﺪﺙ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ ‪ ..‬ﻭﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ‪‬ﺬﻩ‬
‫ﺍﳌﺴﺎﺋﻞ ﺗﻌﲏ ﺗﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﲢﺪﺙ ﻣﻦ ﺧﻼﳍﺎ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﺳﻮﺍﺀ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﲣﺮﺝ ﺇﱃ ﻋﺎﱂ ﺍﳊﺲ‪ ‬ﻭﺍﻟﻮﺟﻮﺩ ‪ ،‬ﺃﻡ ﺍﻟﱵ ﻳﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﱪ ﺇﺭﺍﺩﺗﻪ ﺍﳌﺴﺘﻘﻠﹼﺔ ﻹﺧﺮﺍﺟﻬﺎ ﺇﱃ ﻋﺎﱂ ﺍﳊﺲ‪ ) ‬ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ( ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﺪﺧ‪‬ﻞ ﻭﺍﻟﺘﻔﺎﻋﻞ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻋﺎﱂ‬
‫ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ،‬ﻭﻫﻲ ﺁﺛﺎﺭ‪ ‬ﻟﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺼﻔﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻣﺒﺎﺷﺮﺓﹰ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ..‬ﻓﻤﺴﺎﺋﻞ ﺍﻻﺳﺘﻨﺴﺎﺥ ﺍﻟﺒﺸﺮﻱ ‪،‬‬
‫ﻭﺑﺴﻂ ﺍﻟﺴﺤﺎﺏ ﰲ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﺇﻧﺰﺍﻝ ﺍﳌﻄﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﲢﺪﻳﺪ ﺟﻨﺲ ﺍﳌﻮﻟﻮﺩ ‪ ،‬ﻭﺍﻟﺘﺪﺧ‪‬ﻞ‬
‫ﺑﺼﻮﺭﺓ ﺍﳌﻮﻟﻮﺩ ﺑﻌﺪ ﺍﻛﺘﺸﺎﻑ ﺍﳋﺮﻳﻄﺔ ﺍﳉﻴﻨﻴ‪‬ﺔ ﻟﻠﺒﺸﺮ ‪ ،‬ﻛﻠﹼﻬﺎ ﻣﺴﺎﺋﻞ ﻣﺘﺸﻴ‪‬ﺌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬
 ‫‪٥٤ ‬‬
‫ﻋﱪ ﺃﺳﺒﺎﺏﹴ ﳐﻠﻮﻗﺔ ﻭﻣﺴﺨ‪‬ﺮﺓ ﺑﲔ ﻳﺪﻱ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻳﺘﻔﺎﻋﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ –‬
‫ﻭﲨﻴﻊ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ – ﻭﻳﺆﺛﹼﺮ ﻭﻳﺘﺄﺛﹼﺮ ‪‬ﺎ ‪ ،‬ﻛﻮﻧﻪ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻟﺘﺸﻴ‪‬ﺆ ﻫﺬﺍ ‪،‬‬
‫ﻭﻛﻮﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻔﺎﻋﻠﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﺴﺨ‪‬ﺮﺓ ﺑﲔ ﻳﺪﻳﻪ ‪ ،‬ﻭﻛﻞﹼ ﺫﻟﻚ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺎﺭﺗﺒﺎﻁ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻳﻌﲏ ﺃﻥﱠ ﺃﺳﺒﺎﺏ ﺣﺪﻭﺙ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‬
‫ﺗﻌﻮﺩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺁﺛﺎﺭ ﺻﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ‪..‬‬
‫ﻭﻟﻮ ﺃﺗﺖ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻟﻜﺎﻥ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﺃﻥ‬
‫ﻳﺆﺛﹼﺮﻭﺍ ﻓﻴﻬﺎ ‪ ،‬ﻷﻧ‪‬ﻬﺎ – ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﻔﺘﺮﺿﺔ – ﺗﺮﺗﺒﻂ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ‬
‫ﻋﺎﱂ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻛﺼﻔﺔ ﺍﻹﺭﺍﺩﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ‪ ..‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻟﻮ ﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ) ﻭﳚﻌﻞ ﻣﻦ ﻳﺮﻳﺪ ﻋﻘﻴﻤﺎﹰ ( ﺑﺪﻻﹰ ﻣﻦ ﻗﻮﻟﻪ ﺟﻞﹼ ﻭﻋﻼ ) ‪( 4 $¸J‹É)tã âä!$t±o„ `tB ã@yèøgs†ur‬‬
‫‪ ،‬ﻻﺳﺘﺤﺎﻝ ﺷﻔﺎﺀ ﺍﻟﻌﻘﻴﻢ ‪ ،‬ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ﺍﺛﻨﲔ ‪:‬‬
‫‪ – ١‬ﺇﺫﺍ ﺍﺭﺗﺒﻄﺖ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻲﺀ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻉ ﻧﻘﻴﻀﻪ ﻣﺴﺘﺤﻴﻞ‬
‫‪ ..‬ﻓﺈﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﺗﺮﺗﺒﻂ ﺑﻌﻘﻢ ﻓﻼﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ‬
‫ﻳ‪‬ﻨﺠﺐ ‪..‬‬
‫‪ – ٢‬ﺍﻹﺭﺍﺩﺓ ﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺩﻭﻥ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ﺃﺳﺒﺎﺏ ﳍﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ) ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﻔﺘﺮﺿﺔ ( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻛﻴﻒ ﳝﻜﻦ ﻟﻸﻃﺒﺎﺀ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﺎﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻷﺳﺒﺎﺏ ﻟﺸﻔﺎﺀ ﺍﻟﻌﻘﻴﻢ ؟ ‪..‬‬
‫ﻭﻟﻜﻦ ﺑﻮﺭﻭﺩ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺼﻴﻐﺔ ﺍﳌﺸﻴﺌﺔ ) ‪ ( 4 $¸J‹É)tã âä!$t±o„ `tB ã@yèøgs†ur‬ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ‬
‫ﺍﻟﻌﻘﻴﻢ – ﺃﺣﻴﺎﻧﺎﹰ – ﻳﺘﻢ‪ ‬ﺷﻔﺎﺅﻩ ﻭﺇﳒﺎﺑﻪ ‪ ،‬ﻓﺎﺭﺗﺒﺎﻁ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻳﻌﲏ ﺃﻥﱠ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻳﺴﺨ‪‬ﺮ ﺃﺳﺒﺎﺏ ﺣﺼﻮﳍﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﻦ ﺍﳌﻤﻜﻦ ﻭﻗﻮﻉ ﻧﻘﻴﻀﻬﺎ ﺇﺫﺍ ﺍﺳﺘﺨﺪﻡ ﺍﻹﻧﺴﺎﻥ‬
‫ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻻﺗ‪‬ﺠﺎﻩ ﺍﻟﺬﻱ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﻘﻴﺾ ‪..‬‬
 ‫‪٥٥ ‬‬
‫ﻭﺣﺮﻳ‪‬ﺔﹸ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﱵ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻣﺘﺤﺎﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺗﻘﺘﻀﻲ ﺃﻥ ﺗ‪‬ﺘ‪‬ﺮ‪‬ﻙ ﻟﻠﺬﺍﺕ‬
‫ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺇﺭﺍﺩﺓﹲ ﺣﺮ‪‬ﺓﹲ ﻣﺴﺘﻘﻠﹼﺔ – ﺣﱴ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ – ﺗﺘﻌﻠﹼﻖ ﻣﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺧﺮﻯ‬
‫ﻟﻠﺬﺍﺕ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ..‬ﻭﻟﺬﻟﻚ ﻗﺪ ﻳﺮﻳﺪ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳ‪‬ﺮﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ?‪ ] ( 3 not•ÅzFy$# ߉ƒÌ•ãƒ ª!$#ur $u‹÷R‘‰9$# uÚt•tã šcr߉ƒÌ•è‬ﺍﻷﻧﻔﺎﻝ ‪[ ٦٧ :‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ – ﻛﻤﺎ ﻳﺘﻮﻫ‪‬ﻢ ﺍﻟﺘﺎﺋﻬﻮﻥ ‪ ،‬ﻭﻛﻤﺎ ﻳﻔﺘﺮﻱ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ – ﺃ ﱠﻥ‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻗﺪ ﺣﻠﹼﺖ ﻣﻜﺎﻥ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﺃﻭ ﺃﻥﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﻋﺎﺟﺰﺓ ﻋﻦ ﺭﺩﻉ‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ..‬ﺇﻥﹼ ﻣﻦ ﻳﺘﺨﻴ‪‬ﻞ ﺫﻟﻚ ﻳﻨﻔﻲ ﺣﺮﻳ‪‬ﺔ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻻﻣﺘﺤﺎﻥ‬
‫ﺍﻟﻌﺎﺩﻝ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻳﻨﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻧﺎﲡﺎﹰ ﻋﻦ ﺇﺭﺍﺩﺗﻪ ﺍﳊﺮ‪‬ﺓ ﺍﳌﺴﺘﻘﻠﹼﺔ‬
‫ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺫﺍﺗﻪ ‪ ،‬ﻭﻳﻨﻔﻲ – ﺃﻳﻀﺎﹰ – ﺍﳌﻌﺎﱐ ﺍﶈﻜﻤﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫ﻟﻘﺪ ﺃﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﻨﻔﻴﺬ ﺃﺣﻜﺎﻡ ﻣﻨﻬﺠﻪ ‪ ،‬ﻭﺃﻥ ﻳﺘ‪‬ﺼﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺼﻔﺎﺕ‪ ‬ﺧﻴ‪‬ﺮﺓ ﺗﻮﺍﻓﻖ‬
‫ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ‪ ،‬ﻓﻬﻞ ﻋﺪﻡ‪ ‬ﺍﺳﺘﺠﺎﺑﺔ‪ ‬ﺍﻟﻌﺼﺎﺓ ﻟﻸﻭﺍﻣﺮ ﺍﻹﳍﻴ‪‬ﺔ ﺍﳌﹸﺮﺍﺩﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﺍﺗ‪‬ﺼﺎﻓﹸﻬ‪‬ﻢ ﺑﺼﻔﺎﺕ ﺳﻴ‪‬ﺌﺔ ﺗﻨﺎﻗﺾ ﻣﺎ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ‪ ،‬ﻫﻞ ﻫﻮ ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻋﺠﺰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﻋﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻴﻬﻢ ؟!!! ‪ ..‬ﺇﻥﱠ ﺍﳌﺴﺄﻟﺔ ﻫﻲ ﻣﺴﺄﻟﺔ ﺍﻣﺘﺤﺎﻥ ﻋﺎﺩﻝ ﺣﻜﻴﻢ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺴﺢ‬
‫ﺍ‪‬ﺎﻝ ﻟﻺﻧﺴﺎﻥ ﺑﺄﻥ ﻳﻄﻴﻊ ﻭﻳﻌﺼﻲ ﲝﺮﻳ‪‬ﺔ ﻛﺎﻣﻠﺔ ‪ ،‬ﻭﻓﺴﺢ ﺍ‪‬ﺎﻝ ﻟﻪ ﺑﺄﻥ ﻳﺮﻳﺪ ﻣﺎ ﻳﺮﻳﺪﻩ ﺣﱴ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﻳﺮﻳﺪﻩ ﳐﺎﻟﻔﺎﹰ ﳌﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺄﻣﺮ ﺑﻪ ‪..‬‬
‫)‪`ä. ¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ‬‬ ‫ﻭﺇﻥﹼ ﺍﺳﺘﺪﻻﻝ ﺑﻌﻀﻬﻢ ﺑﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( ãbqä3uŠsù‬ﻳﺲ ‪ ، [ ٨٢ :‬ﻋﻠﻰ ﺃﻥﱠ ﻛﻞﱠ ﺷﻲﺀٍ ﳛﺼﻞ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻮ‬
‫ﺍﺳﺘﺪﻻﻝﹲ ﺑﺎﻃﻞ ‪ ،‬ﻓﺎﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔ ﺗﻘﻮﻝ ‪ ] :‬ﺇﻥﱠ ﻛﻞﱠ ﺷﻲﺀٍ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺳﻴﻜﻮﻥ [ ‪ ،‬ﻭﻻ ﺗﻘﻮﻝ ‪ :‬ﺇﻥﱠ ﻛﻞﱠ ﻣﺎ ﻳﻜﻮﻥ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
 ‫‪٥٦ ‬‬
‫ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻫﺬﻩ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺴﺮ‪ ‬ﻣﺴﺄﻟﺔﹲ ﻛﺎﺋﻨﺔﹲ ﺑﲔ ﺍﻟﺒﺸﺮ ‪ ،‬ﰲ ﺣﲔ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻻ‬
‫ﻳﺮﻳﺪ ﺍﻟﻌﺴﺮ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﺮﻳﺪ ﻧﻘﻴﻀﻪ ) ﺍﻟﻴﺴﺮ ( ‪ ..‬ﻓﺎﻟﻌﺴﺮ ﻣﺴﺄﻟﺔﹲ ﻛﺎﺋﻨﺔﹲ ﺑﲔ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻻ ﻳﺮﻳﺪﻫﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٥ :‬‬
‫ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻟﻈﻠﻢ ﻣﺴﺎﻟﺔﹲ ﻛﺎﺋﻨﺔﹲ ﺑﲔ ﺍﻟﺒﺸﺮ ‪ ،‬ﰲ ﺣﲔ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺮﻳﺪ ﺍﻟﻈﻠﻢ ‪..‬‬
‫) ‪ ] ( tûüÏHs>»yèù=Ïj9 $VJù=àß ß‰ƒÌ•ãƒ ª!$# $tBur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٠٨ :‬‬

‫) ‪ ] ( ÏŠ$t7Ïèù=Ïj9 $VJù=àß ß‰ƒÌ•ãƒ ª!$# $tBur‬ﻏﺎﻓﺮ‪[ ٣١ :‬‬

‫ﻭﻧﺮﻯ ﺃﻥﱠ ﻣﻌﻈﻢ ﺍﻟﺒﺸﺮ ﻳﺮﻛﻀﻮﻥ ﻭﺭﺍﺀ ﻋﺮﺽ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻞ ‪ ،‬ﻣﻊ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ‬
‫ﻣﻨﻬﻢ ﺃﻥ ﻳﺘ‪‬ﺠﻬﻮﺍ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻨﻔﻌﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫) ?‪ ] ( 3 not•ÅzFy$# ߉ƒÌ•ãƒ ª!$#ur $u‹÷R‘‰9$# uÚt•tã šcr߉ƒÌ•è‬ﺍﻷﻧﻔﺎﻝ ‪[ ٦٧ :‬‬
‫ﻓﻘﻮﻟﻨﺎ ﺇﻥﱠ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﺻﻲ ﺍﻟﺸﺮ‪‬ﻳﺮ ﺗﺘ‪‬ﺠﻪ ﺇﺭﺍﺩﺗﻪ ﺑﻐﲑ ﺍﻻﺗ‪‬ﺠﺎﻩ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ‬
‫ﻳﻌﲏ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺧﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺇﻥﹼ ﻣﺎ ﻧﻌﻨﻴﻪ ﻫﻮ ﺃﻥﱠ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‬
‫ﺧﺎﻟﻒ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﱵ ﻳ‪‬ﻤﺘﺤﻦ ‪‬ﺎ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺧﲑ ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﺃﻋﻄﺎﻩ ﺍﻟﻘﺪﺭﺓ‬
‫ﻋﻠﻰ ﳐﺎﻟﻔﺔ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺎ ﻳﺄﻣﺮ ﺑﻪ ﺑﻐﻴﺔ ﺍﻣﺘﺤﺎﻧﻪ ﺍﻣﺘﺤﺎﻧﺎﹰ ﻋﺎﺩﻻﹰ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ) ﺩﺍﺭ‬
‫ﺍﻻﻣﺘﺤﺎﻥ ( ‪..‬‬
‫ﻭﻟﻜﻦ ‪ ..‬ﺣﱴ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺍﻟﻀﺎﻟﹼﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻦ ﺧﲑ‬
‫ﻟﻺﻧﺴﺎﻥ ‪ ..‬ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﻓﻌﻠﻬﺎ ﻭﺇﺧﺮﺍﺟﻬﺎ ﺇﱃ ﻋﺎﱂ ﺍﳌﺸﻴﺌﺔ ﻛﻌﻤﻞﹴ ﺣﺴ‪‬ﻲ‪ ‬ﺩﻭﻥ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﺨ‪‬ﺮﻫﺎ ﺑﲔ ﻳﺪﻳﻪ ؟!!! ‪ ..‬ﲟﻌﲎ ﺁﺧﺮ ‪ ..‬ﻫﻞ ﻳﺴﺘﻄﻴﻊ‬
‫ﺍﻟﻘﻔﺰ ﻓﻮﻕ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ؟ ‪ ..‬ﺇﻥﱠ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ‪ ،‬ﻷﻥﱠ ﲨﻴﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ‬
‫ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩﻩ ﻭﺇﺧﺮﺍﺟﻪ ﺇﱃ ﻋﺎﱂ ﺍﳌﺸﻴﺌﺔ ﻭﺍﳊﺲ‪ ‬ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﺗﺴﺘﻤﺪ‪ ‬ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ – ﰲ ﻛﻞﹼ ﳊﻈﺔ – ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﻮ ) ﻧﻌﲏ ﺍﻹﻧﺴﺎﻥ (‬
 ‫‪٥٧ ‬‬
‫ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ‪ ،‬ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ،‬ﻭﻳﺴﺘﻤﺪ‪ ‬ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻩ ﻋﱪ‬
‫ﺁﺛﺎﺭ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻗﻲ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺧﺮﻯ ‪ ،‬ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻷﻣﺮ‬
‫ﺍﻹﳍﻲ ﻻ ﲢﻤﻞ ﺍﻟﺸﺮ‪ ‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﺮﺩ ﺇﻻﹼ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﲑ ﻟﻠﺒﺸﺮ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﻋﺎﱂ ﺍﻷﻓﻌﺎﻝ ﻭﺍﳌﺸﻴﺌﺔ ﺍﻟﱵ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ‪،‬‬
‫ﻭﻣﻦ ﺯﺍﻭﻳﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﺴﺒ‪‬ﻖ ﳌﺎ ﺳﻴﻜﻮﻥ ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﺍﻟﺴﻤﺎﺡ ﻟﻠﺸﺮ‪ ‬ﺍﳌﺮﺗﺒﻂ‬
‫ﺑﺈﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺪﺙ ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺷﺎﻫﺪﺍﹰ ﻋﻠﻰ ﻧﻔﺴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪..‬‬
‫ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺗﺎﻩ ﻓﻴﻬﺎ ﺍﻟﻜﺜﲑﻭﻥ ‪ ،‬ﻓﺤﺴﺒﻮﺍ ﺃﻥﱠ ﺍﺭﺗﺒﺎﻁ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﲟﺴﺎﺋﻞ ﻇﺎﻫﺮﻫﺎ –‬
‫ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ – ﺣﺎﻣﻼﹰ ﺍﻟﺸﺮ‪ ‬ﻟﻺﻧﺴﺎﻥ ‪ ،‬ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﺸ ‪‬ﺮ‬
‫ﻋﺎﺋﺪ‪ ‬ﺇﱃ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﻭﻟﻴﺲ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﺎﻟﹼﺔ ‪ .....‬ﻭﻛﻞﹼ ﺇﻧﺴﺎﻥ ﻳ‪‬ﻤﻌﻦ ﺍﻟﻨﻈﺮ ﰲ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﻮ‪‬ﻫﻢ ﺿﻌﻴﻔﻮ ﺍﻹﺩﺭﺍﻙ ﺃﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺗﻌﻠﹼﻖ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﺑﺎﻟﺸﺮ ‪،‬‬
‫ﺳﻴﺪﺭﻙ ﺃﻥﱠ ﺃﺛﺮ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻫﻮ ﺍﻟﺴﻤﺎﺡ ﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺮﻳﺮﺓ‬
‫ﺍﳌﺘﻮﺣ‪‬ﺪﺓ ﺑﺬﺍﺗﻪ ‪ ،‬ﺃﻥ ﲢﺪﺙ ﻋﱪ‪ ‬ﺃﺳﺒﺎﺏﹴ ﻳﺴﺨ‪‬ﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺎﺩﺙ ﺍﳌﺘﺸﻲ‪‬ﺀ‬
‫‪..‬‬
‫ﺇﻥﱠ ﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﲟﺎ ﻓﻴﻬﺎ ﺍﻹﺭﺍﺩﺓ ‪ ،‬ﻫﻲ ﻓﻮﻕ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﺍﻟﺬﻱ ﳛﻮﻱ‬
‫ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﺗ‪‬ﻌﻄﻒ ﻣﺴﺄﻟﺘﺎﻥ ﻣﺘﻨﺎﻗﻀﺘﺎﻥ ﻋﻠﻰ‬
‫ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ‪ ،‬ﺑﻴﻨﻤﺎ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﺗ‪‬ﻌﻄﻔﺎ ﻋﻠﻰ ﻣﺸﻴﺌﺔ ﻭﺍﺣﺪﺓ ‪ ..‬ﻓﺎﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﲢﻤﻞﹸ‬
‫ﺍﳋﲑ ﻟﻺﻧﺴﺎﻥ ﻻ ﲢﻤﻞ ﻟﻪ ﺍﻟﺸﺮ‪ ‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻭﻣﺮﺩ‪ ‬ﺫﻟﻚ ﺃﻥﱠ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻫﻲ ﻓﻮﻕ ﻋﺎﱂ‬
‫ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪..‬‬
‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﺃﻥﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﻻ ﲢﻤﻞ ﺍﻟﺸﺮ‪ ‬ﺃﺑﺪﺍﹰ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﲢﻤﻞ‬
‫ﺍﳋﲑ ﻭﺍﻟﺮﺷﺪ ‪..‬‬
‫) &‪ ] ( #Y‰x©u‘ öNåk›5u‘ öNÍkÍ5 yŠ#u‘r& ôQr& ÇÚö‘F{$# ’Îû `yJÎ/ y‰ƒÍ‘é& ;ŽŸ°r‬ﺍﳉﻦ ‪[ ١٠ – ٧٢ :‬‬
 ‫‪٥٨ ‬‬
‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺇﺭﺍﺩﺓ ﺍﻟﺸﺮ ﺗﺄﰐ ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ) &‪( ÇÚö‘F{$# ’Îû `yJÎ/ y‰ƒÍ‘é& ;ŽŸ°r‬‬
‫) &‪öNåk›5u‘ öNÍkÍ5 yŠ#u‘r& ôQr‬‬ ‫ﻭﱂ ﺗﺄﺕ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺇﺭﺍﺩﺓ ﺍﻟﺮﺷﺪ ﺍﳋﻴ‪‬ﺮﺓ‬
‫‘‪ .. ( #Y‰x©u‬ﻓﺎﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﳋﲑ ﻟﻠﺒﺸﺮ ﻻ ﻳﺮﻳﺪ ﳍﻢ ﺍﻟﺸﺮ‪ ‬ﺃﺑﺪﺍﹰ ‪..‬‬
‫ﻭﻟﻨﻨﻈﺮ ﺑﻌﻤﻖ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﻮﻫ‪‬ﻢ ﺿﻌﻴﻔﻮ ﺍﻹﺩﺭﺍﻙ ﺃﻧ‪‬ﻬﺎ ﺗﺮﺑﻂ ﺇﺭﺍﺩﺓ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺎﻟﺸﺮ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺸﺮ‪ ‬ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﺎﻟﹼﺔ ﺍﳌﺘﻤﺮ‪‬ﺩﺓ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﻴﻒ ﺃﻧ‪‬ﻪ ﰲ ﻛﻞﱢ ﺻﻮﺭﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻧﺮﻯ ﺇﺭﺍﺩﺓﹰ ﺷﺮ‪‬ﻳﺮﺓ ﻟﻺﻧﺴﺎﻥ‬
‫ﻳﺘﺮﲨﻬﺎ ﺇﱃ ﻋﻤﻞﹴ ﺷﺮ‪‬ﻳﺮ ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﺸﺮ‪ ‬ﳛﺼﻞ ﻧﺘﻴﺠﺔ ﺗﻐﻴﲑ ﰲ ﻧﻔﻮﺱ ﺍﻟﺒﺸﺮ ﻭﺇﺭﺍﺩ‪‬ﻢ ﺑﺎﺗ‪‬ﺠﺎﻩ‬
‫ﺍﻟﺸﺮ ‪ ،‬ﻭﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ – ﺑﺎﻟﻨﺴﺒﺔ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﺇﺭﺍﺩﺓﹰ ﺷﺮ‪‬ﻳﺮﺓ –‬
‫ﺗﺮﺗﺒﻂ ﺑﺘﺮﻙ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺍﻟﺸﺮ‪‬ﻳﺮﺓ ﲢﺪﺙ ﻋﱪ ﺃﺳﺒﺎﺏ ﻳﺴﺨ‪‬ﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﺬﻟﻚ ‪ ،‬ﻭﻻ‬
‫ﺗﻌﲏ – ﺃﺑﺪﺍﹰ – ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﳍﻢ ﺍﻟﺸﺮ ‪ ..‬ﻓﻤﺎ ﻳ‪‬ﻐﻴ‪‬ﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﻡ ﻳﻜﻮﻥ ﻧﺘﻴﺠﺔ‬
‫ﺗﻐﻴﲑ ﰲ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﺘﻴﺠﺔ ﺍﺗ‪‬ﺠﺎﻩ ﺇﺭﺍﺩ‪‬ﻢ ﳓﻮ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩ‪‬ﻱ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ‬
‫‪..‬‬
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‫†‪ ] ( îLìÏàtã ë>#x‹tã óOßgs9ur ( Íot•ÅzFy$# ’Îû $yàym öNßgs9 Ÿ@yèøgs‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٧٦ :‬‬

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 ‫‪٦١ ‬‬
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‫‪ ] ( #MŽ•Î7yz tbqè=yJ÷ès? $yJÎ/ ª!$# tb%x. ö@t/ 4 $JèøÿtR öNä3Î/ yŠ#u‘r& ÷rr& #…ŽŸÑ öNä3Î/‬ﺍﻟﻔﺘﺢ ‪[ ١١ :‬‬
‫ﻫﺬﻩ ﻫﻲ ﲨﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﻮﻫﻢ ﺿﻌﻴﻔﻮ ﺍﻹﺩﺭﺍﻙ ﺑﺄﻧ‪‬ﻬﺎ ﺗﺘﻌﻠﹼﻖ ﻓﻴﻬﺎ ﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﺑﺎﻟﺸﺮ ‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺇﱃ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ ﻟﻠﻌﺒﺎﺭﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﲢﻮﻱ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﻓﻴﻬﺎ ﻣﻌﺎﺻﻲ ‪ ،‬ﻭﺗﻐﻴﲑﺍﹰ ﰲ ﺍﻟﻨﻔﻮﺱ ‪ ،‬ﻭﻛﻔﺮﺍﹰ‬
‫ﻭﺍﺑﺘﻌﺎﺩﺍﹰ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺁﺛﺎﻣﺎﹰ ‪ ،‬ﻳﺮﺗﻜﺒﻬﺎ ﻣﻦ ﺗ‪‬ﺨﺎﻃﺒﻬﻢ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻨﺼﻮﺹ ‪ ..‬ﻓﺘﻌﻠﱡﻖ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ‪‬ﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻳﻌﲏ ﺗﺮﻙ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺍﻟﻀﺎﻟﹼﺔ ﺃﻥ ﲣﺘﺎﺭ‬
‫ﻃﺮﻳﻖ ﺍﻟﻀﻼﻝ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻭﻗﻮﻉ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﻤﻞ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻀﺎﻟﹼﺔ ﰲ ﺍﻟﺸﺮ‪ ‬ﺍﻟﻨﺎﺗﺞ‬
‫ﻋﻦ ﺇﺭﺍﺩﺗﻪ ﺍﻟﺸﺮ‪‬ﻳﺮﺓ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﻣﻦ ﻣﻨﻈﺎﺭﻳﻦ ‪..‬‬
‫‪ – ١‬ﻣﻦ ﻣﻨﻈﺎﺭ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻫﺪﻓﻬﺎ ﻭﻏﺎﻳﺘﻬﺎ ﻛﺼﻔﺔ‪ ‬ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﱵ ﻫﻲ‬
‫ﻓﻮﻕ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻫﻲ ﺧﲑ‪ ‬ﻣﻄﻠﻖ ‪ ،‬ﻓﻬﻲ ﺻﻔﺔﹲ ﻣﻦ‬
‫ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ﺍﻟﱵ ﲢﻴﻂﹸ ﺑﻜﻞﱢ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪..‬‬
‫‪ – ٢‬ﻣﻦ ﻣﻨﻈﺎﺭ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻤﺘﺤﻦ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﳜﺘﺎﺭ ﻣﺎ‬
‫ﻳﺮﻳﺪ ‪ ،‬ﻭﺗﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﺳﻴﺨﺘﺎﺭﻫﺎ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻭﺻﻮﻝ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﺍﳌﺘﺮﺗ‪‬ﺒﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ] ﻭﻫﺬﺍ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺣﻴﺚ ﻳﺘﻮﻫ‪‬ﻢ‬
‫ﺿﻌﻴﻔﻮ ﺍﻹﺩﺭﺍﻙ ﺑﺎﺭﺗﺒﺎﻁ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﺑﺎﻟﺸﺮ [ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻨﻈﺎﺭ ﺗﻔﺎﻋﻞ ﺍﻟﺒﺸﺮ ﻣﻊ ﻣﻨﻬﺞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ...‬ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﻗﺪ ﺗﺮﺗﺒﻂ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﺮﻙ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺍﻟﺸﺮ‪‬ﻳﺮﺓ ﺃﻥ‬
‫ﺗ‪‬ﺘﺮﺟ‪‬ﻢ ﺇﱃ ﺃﻋﻤﺎﻝ ﺷﺮ‪‬ﻳﺮﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻭﻗﻮﻉ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺑﺎﻟﺸﺮ‪ ‬ﺍﻟﺬﻱ ﺍﺗ‪‬ﺠﻬﺖ ﺇﻟﻴﻪ‬
‫ﺇﺭﺍﺩﺗﻪ ‪ ..‬ﻭﻫﺬﺍ ﻻ ﻳﺼﻒ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴ‪‬ﺔ ﺑﺎﻟﺸﺮ ‪ ..‬ﺇﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﻋﺪﻡ ﻭﻗﻮﻉ ﻫﺬﻩ‬
 ‫‪٦٢ ‬‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻳﺮﺓ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺣﺮﻳ‪‬ﺔ ﺍﻻﺧﺘﻴﺎﺭ ﻭﻋﺪﺍﻟﺔ ﺍﻻﻣﺘﺤﺎﻥ ‪ ،‬ﺗﻘﺘﻀﻲ ﺗﺮﻙ ﺍﻹﻧﺴﺎﻥ ﻳﻔﻌﻞ ﻣﺎ‬
‫ﻳﺮﻳﺪ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻮﺣ‪‬ﺪﺓ ﺑﺬﺍﺗﻪ ‪ ،‬ﻫﻲ ﻣﻄﻠﻘﺔ ‪ ،‬ﻭﻫﻲ ﺧﲑ‪ ‬ﻭﺣﻖ‪ ‬ﻭﻋﺪﻝ ‪..‬‬
‫‪٦٣ ‬‬

‫ﺍﻟﻮﺟﻮﺩ‬ ‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ‬ ‫ﺣﻖ‬

‫ﺍﳌﻄﻠﻖ‬ ‫ﻭﺻﻔﺎ‪‬ﺎ‬ ‫ﻭﺧﲑ‬
‫ﻭﻋﺪﻝ‬

‫ﻋﺎﱂ ﺍﻷﻣﺮ‬ ‫ﺣﻖ ﻭﺧﲑ ﻭﻋﺪﻝ‬

‫ﻭﻻ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﻟﻨﻘﺎﺋﺾ‬

‫ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬

‫ﻋﺎﱂ ﺍﳋﻠﻖ‬ ‫ﺣﻖ ﻭﺧﲑ‬

‫ﻭﻋﺪﻝ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺟﻮﺩ ﳐﻠﻮﻕ‬ ‫ﻭﺑﺎﻃﻞ ﻭﺷﺮ ﻭﻇﻠﻢ‬
‫ﻏﲑ ﳏﺴﻮﺱ‬ ‫ﻣﻦ ﺑﻌﺾ ﺍﳌﺨﻠﻮﻗﺎﺕ‬
‫ﺍﳌﻜﻠﹼﻔﺔ‬

‫ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ‬ ‫ﻭﺟﻮﺩ ﳐﻠﻮﻕ‬ ‫ﲡﺘﻤﻊ ﻓﻴﻪ‬

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

‫‪ ..‬ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻮﺟﻮﺩ ﻫﻮ ﺛﻼﺙ ﻣﺮﺍﺗﺐ ‪ ،‬ﻭﺑﻴ‪‬ﻨﺎ ﺃﻧ‪‬ﻬﺎ ‪:‬‬
‫‪ – ١‬ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ‪..‬‬
‫‪ – ٢‬ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ..‬ﻭﻫﻮ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻻ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪،‬‬
‫ﻭﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ – ٣‬ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ..‬ﻭﻫﻮ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻭﺧﺎﺿﻊ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ‪،‬‬
‫ﻭﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪..‬‬
‫ﻭﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ‪ ،‬ﻓﺈﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻣ‪‬ﻜﻮ‪‬ﻥﹲ ﻣﻦ ﻋﻨﺼﺮﻳﻦ ﻣﺘﻤﺎﻳﺰﻳﻦ‬
‫‪ ،‬ﳘﺎ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﻟﻠﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ‪ ،‬ﻭﺍﳉﺴﺪ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﻟﻠﻮﺟـﻮﺩ‬
‫ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﲟﺎﻫﻴ‪‬ﺘﻬﺎ ﺍﳌﹸﺠﺮ‪‬ﺩﺓ ﻋﻦ ﺍﳉﺴﺪ ﻟﻴﺴﺖ ﺧﺎﺿﻌﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜـﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻻ ﲢﺲ‪ ‬ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺇﻻﱠ ﺑﻌﺪ ﺩﺧﻮﳍﺎ ﺍﳉﺴﺪ ﺃﺛﻨﺎﺀ ﺍﻟﻴﻘﻈﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓـﺈﻥﱠ‬
‫ﺗﻔﺎﻋﻞ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﻭﺗﺼﻮ‪‬ﺭﺍﺗﻪ ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ﺍﺛﻨﲔ ‪:‬‬
‫‪ – ١‬ﰲ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻛﺎﻟﺮﻳﺎﺿﻴﺎﺕ ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺼﻮ‪‬ﺭ ﺍﻟﻨﻘﻴﻀـﲔ‬
‫ﻟﻸﻣﺮ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻛﻮﻥ ﺍﻟﻌﺎﱂ ﺍ‪‬ﺮ‪‬ﺩ ﻻ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ..‬ﻓﺎﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﺘﺼﻮ‪‬ﺭ ﺍﻻﺛﻨﲔ‬
‫) ﻛﺮﻗﻢ ﳎﺮ‪‬ﺩ ﻋﻦ ﺃﻱ‪ ‬ﺗﻌﻠﹼﻖ ﻣﺎﺩ‪‬ﻱ ﺑﻌﺎﱂ ﺍﳋﻠﻖ ( ﺃﻛﱪ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻻ ﳝﻜﻨﻪ ﺗﺼﻮ‪‬ﺭ ﻧﻘﻴﺾ‬
‫ﺫﻟﻚ ﻭﻫﻮ ﺃﻥﹼ ﺍﻟﻮﺍﺣﺪ ﺃﻛﱪ ﻣﻦ ﺍﻻﺛﻨﲔ ‪ ..‬ﻭﺇﻥ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺘﺼﻮ‪‬ﺭ ﺍﻟﻮﺍﺣﺪ ﺃﻛﱪ ﻣﻦ ﺍﻻﺛـﻨﲔ‬
‫ﻓﻼ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﺇﻧﺰﺍﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻭﻻ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﺗﻠﺒﻴﺲ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﻠﻤﺎﺩ‪‬ﺓ ‪ ،‬ﻓﺎﻟﺘﻔﺎﺣﺔ ) ﻛﺠﺴﻢ ﻣﺎﺩ‪‬ﻱ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﺮﻗﻢ ﺍ‪‬ﺮ‪‬ﺩ ( ﺍﻟﻜﺒﲑﺓ ﺃﻛﱪ ﻣﻦ‬
‫ﺗﻔﺎﺣﺘﲔ ﺻﻐﲑﺗﲔ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﻌﻮﺩ ﺇﱃ ﻛﻮﻥ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﻣ‪‬ﺠﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌـﺎﺩ‪‬ﺓ‬
 ‫‪٦٦ ‬‬
‫ﺍﳊﺴﻲ ‪ ،‬ﻭﺇﱃ ﻛﻮﻥ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺮﻳﺎﺿﻴ‪‬ﺔ ﺍ‪‬ﺮ‪‬ﺩﺓ ﺃﻣﻮﺭﺍﹰ ﻣﻌﻨﻮﻳ‪‬ﺔ ﻻ ﺗﺘﻌﻠﹼﻖ ﺑﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﺍﶈﺴﻮﺳﺔ‬
‫‪..‬‬
‫‪ – ٢‬ﰲ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﳊﺴ‪‬ﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺼﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ‬
‫ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ،‬ﳝﻜﻨﻪ ﺃﻥ ﻳﺘﺼﻮ‪‬ﺭ ﺍﻟﺸﻲﺀ ﻭﻧﻘﻴﻀﻪ ﺑﺂﻥ ﻭﺍﺣﺪ ‪ ..‬ﻓﺎﻟﻌﻘـﻞ ﺍﻟـﺬﻱ‬
‫ﺗﺼﻮ‪‬ﺭ ﺃﻥﹼ ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺗﻘﻠﹼﺺ ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ‪ ،‬ﳝﻜﻨﻪ ﺃﻥ ﻳﺘﺼـﻮ‪‬ﺭ ﺃﻥﹼ‬
‫ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻧﻘﻴﺾ ﺫﻟﻚ ﻭﻫﻮ ﲤﺪ‪‬ﺩ ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ‪ ..‬ﻓﺎﳌﺎﺀ ‪ -‬ﻛﻤـﺎ‬
‫ﻧﻌﻠﻢ ‪ -‬ﰲ ﺍﻟﺪﺭﺟﺔ ) ‪ ( ٤+‬ﻣﺌﻮﻳ‪‬ﺔ ﻳﺒﺪﺃ ﺑﺎﻟﺘﻤﺪ‪‬ﺩ ﻣﻊ ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﻛﻮﻥ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﰲ ﺗﻔﺎﻋﻠﻬﺎ ﻣﻊ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﺃﺛﻨﺎﺀ ﻭﺟﻮﺩﻫﺎ ﰲ ﺍﳉﺴﺪ ﺗﻜﻮﻥ‬
‫ﳏﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺇﱃ ﻛﻮﻥ ﺍﳌﻮﺍﺩ‪ ‬ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ﺍﳌﺘﻨﺎﻭﻟﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺴﻴ‪‬ﺔ ﺗﺘﻌﻠﹼﻖ‬
‫ﻣﺒﺎﺷﺮﺓﹰ ﺑﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﺍﶈﺴﻮﺳﺔ ‪..‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﻦ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﻏﲑ‬
‫ﺍﶈﺴﻮﺱ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﺃﻋﻠﻰ ﻣﻦ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﶈﺴﻮﺱ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴـﻪ‬
‫ﺍﳉﺴﺪ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻨﻬﺎﻳﺔﹸ ﻣﺎ ﳛﻤﻞﹸ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺩﻻﻻﺕ ﻭﻣﻌﺠﺰﺍﺕ ﻻ ﺗﺼـﻞ ﺇﻟﻴـﻪ‬
‫ﺍﻟﻨﻔﺲ‪ ‬ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻣﻬﻤﺎ ﺍﺭﺗﻘﺖ ﺗﺼﻮ‪‬ﺭﺍ‪‬ﺎ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻭﺍﶈﺴﻮﺳﺔ ‪..‬‬
‫ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺄﻣﺮﻳﻦ ﺍﺛﻨﲔ ‪:‬‬
‫‪ – ١‬ﻳﺘﻌﻠﱠﻖ‪ ‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺑﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺻﻴﺎﻏﺔ ﻟﻐﻮﻳ‪‬ﺔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ‪،‬‬
‫ﺃﻱ ﻳﺘﻌﻠﹼﻖ ﺑﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺼﻴﺎﻏﺔ ﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺭﺑﻄﻬﺎ ﺑﺒﻌﻀﻬﺎ‬
‫ﺑﻌﻀﺎﹰ ﻫﻮ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ – ٢‬ﻳﺘﻌﻠﱠﻖ‪ ‬ﺍﻷﻣ‪‬ﺮ‪ ‬ﺃﻳﻀﺎﹰ ﺑﻜﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﺼﻄﻠﺤﺎﹰ‬
‫ﺍﺻﻄﻠﺢ ﺍﻟﺒﺸﺮ ﻋﻠﻴﻪ ﻭﺍﺧﺘﺎﺭﻭﻩ ﻛﻤﺎ ﻧﺮﻯ ﻣﻦ ﻣﺼﻄﻠﺤﺎﺕ ﺗﻈﻬﺮ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ ‪ ..‬ﺃﻱ‬
‫ﻳﺘﻌﻠﱠﻖ ﺍﻷﻣﺮ ﺑﻜﻮﻥ ﺍﳌﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﺻﻄﻼﺣﻴ‪‬ﺔﹰ ﻣـﻦ‬
‫ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪..‬‬
 ‫‪٦٧ ‬‬
‫‪ ..‬ﺇﻥﱠ ﺍﳌﻔﺮﺩﺓﹶ ﺍﻟﻠﻐﻮﻳ‪‬ﺔﹶ ﻫﻲ ﺍﻟﻮﻋﺎﺀُ ﺍﳊﺎﻣﻞﹸ ﻟﻠﺪﻻﻻﺕ‪ ‬ﺍﻟﱵ ﻭ‪‬ﺿ‪‬ﻌﺖ‪ ‬ﻫﺬﻩ ﺍﳌﻔـﺮﺩﺓﹸ ﻣـﻦ‬
‫ﺃﺟﻠ‪‬ﻬﺎ ‪ ،‬ﻓﻨﺤﻦ ﺍﻟﺒﺸﺮ ﺣﻴﻨﻤﺎ ﻧﺼﻨﻊ ﺷﻴﺌﺎﹰ ﺃﻭ ﻧﻜﺘﺸﻒ ﺷﻴﺌﺎﹰ ﺃﻭ ﻧﺮﻯ ﺷﻴﺌﺎﹰ ﺟﺪﻳﺪﺍﹰ ‪ ،‬ﻧﻀﻊ ﻟﻪ‬
‫ﻣ‪‬ﺴﻤ‪‬ﻰ ‪ ،‬ﻭﺫﻟﻚ ﺑﻐﻴﺔ ﺗﻌﺮﻳﻔﺔ ﺣﻴﻨﻤﺎ ﻧﺘﺨﺎﻃﺐ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺠﻤﻴـﻊ‪ ‬ﺍﳌﻔـﺮﺩﺍﺕ‪‬‬
‫ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‪ ‬ﺍﻟﻮﺿﻌﻴ‪‬ﺔ‪ ‬ﻣﺘﺄﺧ‪‬ﺮﺓﹲ – ﰲ ﻭﺿﻌ‪‬ﻬﺎ – ﻋﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﲢﻤﻠﹸﻬﺎ ‪ ..‬ﻓﺎﳌﻌـﺎﱐ‬
‫ﻭﺍﳊﻘﺎﺋﻖ‪ ‬ﻭﺍﳌﺸﺎﻋﺮ‪ ‬ﺗﻜﻮﻥﹸ ﻣﻮﺟﻮﺩﺓﹰ ‪ ،‬ﻭﺑﻌﺪ‪ ‬ﺫﻟﻚ ﻳ‪‬ﻮﺿﻊ‪ ‬ﺍﻟﻠﻔﻆﹸ ﳍﺎ ‪..‬‬
‫ﺇﻥﱠ ﺗﺴﻤﻴﺘﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ﻷﻣﺮﹴ ﺃﻭ ﺷﻲﺀٍ ﻣﺎ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ - ١‬ﺗﺘﻌﻠﹼﻖ‪ ‬ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺪﺭﺟﺔ ﺇﺩﺭﺍﻛﻨﺎ ﳌﺎﻫﻴ‪‬ﺔ ﺍﳌﹸﺴﻤ‪‬ﻰ ‪ ..‬ﻓﺎﻟﺘﺴﻤﻴﺔ ﲟﻘـﺪﺍﺭ ﻣـﺎ‬
‫ﺗﺼﻮ‪‬ﺭ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﺸﻲﺀ ‪ ،‬ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔﹰ ﻣﻦ ﻭﺻﻔﻪ ﺍﻟﻮﺻﻒ ﺍﳊﻖ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﺎﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ‪ ‬ﻟﻸﻣﺮ ﺃﻭ ﺍﻟﺸﻲﺀ ﻭﺍﳋﺎﻟﻴﺔ ﻣﻦ ﻛﻞﹼ ﻋﻴﺐ ﻭﻧﻘﺺ ‪ ،‬ﺗﻘﺘﻀﻲ ﺇﺩﺭﺍﻛﺎﹰ ﻛـﺎﻣﻼﹰ‬
‫ﳌﺎﻫﻴ‪‬ﺔ ﻫﺬﺍ ﺍﳌﹸﺴﻤ‪‬ﻰ ‪ ،‬ﻭﲟﻘﺪﺍﺭ ﻧﻘﺺ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺘﻪ ‪ ،‬ﺗﻨﻘﺺ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻪ ﻋـﻦ ﻣﺴـﺘﻮﻯ‬
‫ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ‪..‬‬
‫‪ - ٢‬ﺗﺘﻌﻠﹼﻖ‪ ‬ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﻘﺪﺭﺗﻨﺎ ﻋﻠﻰ ﻭﺻﻒ ﻣﺎ ﺃﺩﺭﻛﻨﺎ ﻣﻦ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳌﹸﺴﻤ‪‬ﻰ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﻜﻮﻥ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﻭﺻﻒ ﻣﺎ ﺃﺩﺭﻛﻨﺎﻩ ) ﻋﱪ ﻗﺎﻟﺐ ﻟﻐﻮﻱ ( ﺃﻛﱪ ‪ ،‬ﲟﻘﺪﺍﺭ ﻣـﺎ‬
‫ﺗﻜﻮﻥ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻠﻤ‪‬ﺴﻤ‪‬ﻰ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ‪..‬‬
‫‪ - ٣‬ﺗﺘﻌﻠﹼﻖ‪ ‬ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺪﺭﺟﺔ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻴﺜﻴ‪‬ﺎﺕ ﺗﻐﻴ‪‬ﺮ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳌﹸﺴﻤ‪‬ﻰ ﻣﻊ ﺍﻟﺰﻣﻦ ‪ ،‬ﺇﻥ‬
‫ﻛﺎﻥ ﻣﻦ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﶈﺴﻮﺱ ‪ ،‬ﻭﺗﺘﻌﻠﹼﻖ‪ – ‬ﺃﻳﻀﺎﹰ – ﺑﺪﺭﺟﺔ ﺇﺩﺭﺍﻛﻨـﺎ ﳊﻴﺜﻴ‪‬ـﺎﺕ ﺇﺩﺭﺍﻙ‬
‫ﺍﻷﺟﻴﺎﻝ ﺍﳌﺘﻼﺣﻘﺔ ﳍﺬﺍ ﺍﻟﺘﻐﻴ‪‬ﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔﹸ ﺃﻗﺮﺏ‪ ‬ﺇﱃ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ﻭﺇﱃ‬
‫ﻭﺻﻒ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ﻟﻸﺟﻴﺎﻝ ﺍﳌﺘﻼﺣﻘﺔ ‪ ،‬ﲟﻘﺪﺍﺭ ﻋﻠﻤﻨﺎ ﺑﺘﻐﻴ‪‬ﺮ ﻣﺎﻫﻴ‪‬ﺔ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻊ ﺍﻟﺰﻣﻦ‬
‫‪ ،‬ﻭﲟﻘﺪﺍﺭ ﻋﻠﻤﻨﺎ ﺑﺘﻐﻴ‪‬ﺮ ﺇﺩﺭﺍﻙ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺘﻼﺣﻘﺔ ﳍﺬﻩ ﺍﳌﺎﻫﻴ‪‬ﺔ ‪..‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﳌﺴﻤﻴ‪‬ﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻟﻸﺷﻴﺎﺀ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻧﻄﻠﻘﻬﺎ ﻋﻠﻰ‬
‫ﺍﻷﺷﻴﺎﺀ ﻻ ﺗ‪‬ﻮﺍﻓﻖ‪ ‬ﺣﻘﻴﻘﺘ‪‬ﻬﺎ ﻭﻣﺎﻫﻴ‪‬ﺘ‪‬ﻬﺎ ﺇﻻﱠ ﲝﺪﻭﺩ‪ ‬ﺿﻴ‪‬ﻘﺔ ﻫﻲ ﺫﺍ‪‬ﺎ ﺣﺪﻭﺩ ﺇﺩﺭﺍﻛﻨـﺎ ﻭﻗـﺪﺭﺗﻨﺎ‬
‫ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳌﺎ ﺃﺩﺭﻛﻨﺎﻩ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺘﺴﻤﻴﺘﻨﺎ ﻻ ﺗﺮﺗﻘﻲ – ﺃﺑـﺪﺍﹰ – ﺇﱃ ﺍﻟﺘﺴـﻤﻴﺔ‬
 ‫‪٦٨ ‬‬
‫ﺍﳊﻖ ﺍﻟﱵ ﺗﺼﻒ ﺍﳌﺴﻤ‪‬ﻰ ﻭﺻﻔﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ‪ ..‬ﻭﻟﻮ ﻛﹸﻨ‪‬ـﺎ ﻛﺎﳌﻼﺋﻜـﺔ ﰲ ﺍﺗ‪‬ﺒﺎﻋﻨـﺎ ﻟﻠﺤـﻖ ‪،‬‬
‫ﻭﺳﻨﺤﺎﺳﺐ ﻋﻠﻰ ﺗﺴﻤﻴﺘﻨﺎ ﻟ‪‬ﻠﻤ‪‬ﺴﻤﻴ‪‬ﺎﺕ ‪ ،‬ﺇﺫﺍ ﺍﺑﺘﻌﺪﺕ ﺗﺴﻤﻴﺘﻨﺎ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ‪ ،‬ﳌﺎ ﲡﺮ‪‬ﺃﻧﺎ‬
‫ﻋﻠﻰ ﺗﺴﻤﻴﺔ ﺃﻣﺮﹴ ﻭﺍﺣﺪ ﺃﻭ ﺷﻲﺀ ﻭﺍﺣﺪ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻴ‪‬ﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬
‫ﺑﺸﻜﻞﹴ ﻭﺍﺿﺢﹴ ﺟﻠﻲ‪ ‬ﺣﻴﻨﻤﺎ ﺻﻮ‪‬ﺭ ﻟﻨﺎ ﻃﻠﺒﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺑﺄﻥ ﻳﻨﺒﺌﻮﻩ ﺑﺎﻷﲰﺎﺀ ﺍﳊﻖ ‪ ،‬ﺣﻴﻨﻤـﺎ‬
‫ﻋﺮﺽ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﻷﲰﺎﺀ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ‪..‬‬
‫‪Ïä!$yJó™r'Î/ ’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur‬‬ ‫)‬
‫‪|MRr& y7¨RÎ) ( !$oYtFôJ¯=tã $tB žwÎ) !$uZs9 zNù=Ïæ Ÿw y7oY»ysö6ß™ (#qä9$s% ÇÌÊÈ tûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd‬‬

‫‪ ] ( ÞOŠÅ3ptø:$# ãLìÎ=yèø9$#‬ﺍﻟﺒﻘﺮﺓ ‪[ ٣٢ – ٣١ :‬‬

‫ﻋﻨﺪﻣﺎ ﺃﺟﺎﺑﺖ ﺍﳌﻼﺋﻜﺔ ‪ ( ( !$oYtFôJ¯=tã $tB žwÎ) !$uZs9 zNù=Ïæ Ÿw y7oY»ysö6ß™ ) :‬ﻣﻌﻠﻨﺔﹰ ﻋﺪﻡ‬
‫ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﺍﻹﻧﺒﺎﺀ ﻋﻦ ﺍﻷﲰﺎﺀ ﺍﳊﻖ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻗﺎﻟﺖ ﺫﻟﻚ ﻷﻧ‪‬ﻬﺎ ﱂ ﺗﺴﺘﻄﻊ ﺃﻥ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ‬
‫ﺍﳊﻖ ﳌﺎﻫﻴ‪‬ﺔ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﳎﺮ‪‬ﺩ ﺗﺴﻤﻴﺔ ﻛﻤﺎ ﻧﺴﻤ‪‬ﻲ ﳓﻦ ﺩﻭﻥ‬
‫ﺍﻻﺭﺗﻘﺎﺀ ﺇﱃ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ‪ ،‬ﳌﺎ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﺸﻜﻠﺔ ﺃﻣﺎﻡ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻭﻟﺴﻤ‪‬ﺘﻬﺎ ﻛﻤﺎ ﻧﺴﻤ‪‬ﻲ‬
‫ﳓﻦ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﺘﺴﻤﻴﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻫﻲ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ‪ ،‬ﺍﻟﱵ ﺗﺼﻒ ﻭﺻﻔﺎﹰ ﺗﺎﻣ‪‬ﺎﹰ ﺣﻘﺎﺋﻖ‬
‫ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﻷﲰﺎﺀ ‪..‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﱠﻢ ﺁﺩﻡ ﺍﻷﲰﺎﺀ ﻛﻠﱠﻬﺎ ‪ ،‬ﰲ ﻋـﺎﱂ‬
‫ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻗﺒﻞ ﺣﻠﻮﻝ ﻧﻔﺴﻪ ﰲ ﺟﺴﺪﻩ ‪ ،‬ﺃﻱ ﻋﻠﹼﻤﻬﺎ ﻵﺩﻡ ﺍﻟـﻨﻔﺲ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻋﻠﻴﻨﺎ ﺃﻻﱠ ﻧﻔﺮﺽ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺍﳌﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺰﻣﺎﻧﻴ‪‬ﺔ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻫﺬﻩ ‪ ،‬ﻓـﺎﻷﻣﺮ‪ ‬ﰎﱠ‬
‫ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ﻭﰲ ﻋﺎﱂ ﻣ‪‬ﺠﺮ‪‬ﺩ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪..‬‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥﱠ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻸﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻧﺎﻗﺼﺔﹲ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ‪ ،‬ﺑﺴـﺒﺐ ﻋﻠﻤﻨـﺎ‬
‫ﺍﻟﻨﺎﻗﺺ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺎﻣﻞ ﲝﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﺑﺴﺒﺐ ﻗﺪﺭﺗﻨﺎ ﺍﻟﻨﺎﻗﺼﺔ ﻋـﻦ ﺍﻟﺼـﻴﺎﻏﺔ‬
‫ﺍﳌﻄﻠﻘﺔ ﳌﺎ ﻋﻠﻤﻨﺎﻩ ‪ ،‬ﺇﺿﺎﻓﺔ ﻟﺬﻟﻚ ‪ ،‬ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺫﺍﺕ ﺧﺼﻮﺻﻴ‪‬ﺔ ﻓﺮﺩﻳ‪‬ﺔ ﻭﻗﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻓﻘﺪ‬
 ‫‪٦٩ ‬‬
‫ﲣﺘﻠﻒ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺫﺍﺗﻪ ﻣﻦ ﻓﺮﺩ ﻵﺧﺮ ‪ ،‬ﻭﻣﻦ ﺃﻣ‪‬ﺔ ﻷُﺧﺮﻯ ‪ ،‬ﺣﺴﺐ ﺍﳌﻨﺎﻇﲑ ﺍﳌﺨﺘﻠﻔـﺔ‬
‫ﺍﻟﱵ ﺗﻨﻈﺮ ﻣﻨﻬﺎ ﺍﻷﻣﻢ ﻭﺃﻓﺮﺍﺩﻫﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺣﺴﺐ ﺩﺭﺟﺎﺕ ﻋﻠﻤﻬﻢ ﲟﺎﻫﻴ‪‬ﺘـﻪ ﻋـﱪ‬
‫ﺍﻷﺯﻣﻨﺔ ‪ ،‬ﻭﺣﺴﺐ ﻗﺪﺭﺍ‪‬ﻢ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻓﻮﻕ ﺍﻟﺮﺅﻯ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﻨﻈﺮ ﻣﻨﻬﺎ ﺍﳌﺨﻠﻮﻗـﺎﺕ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻻ ﻳﻌﻠﻤﻬﺎ ﺃﺣـﺪ ﻛﻌﻠـﻢ‬
‫ﻣﻮﺟﺪﻫﺎ ﻭﺧﺎﻟﻘﻬﺎ ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺘﻄﻴﻊ ﺗﺮﲨﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳌﻄﻠـﻖ‬
‫ﺇﱃ ﺻﻴﺎﻏﺔ ﻣﻄﻠﻘﺔ ﺗﺼﻮ‪‬ﺭ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ‬
‫ﻭﺍﻟﱵ ﺗﺼﻒ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔ ﺍﳌﹸﺴﻤ‪‬ﻰ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ ‪ ،‬ﻭﺇﻥﱠ ﺍﺭﺗﺒـﺎﻁ‬
‫ﺍﻟﺬﻭﺍﺕ ﺍﳌﺴﻤ‪‬ﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﲰﺎﺋﻬﺎ ‪ ،‬ﳝﺎﺛﻞ ﲤﺎﻣﺎﹰ ﺍﺭﺗﺒﺎﻁ ﺍﳌﺎﺩ‪‬ﺓ ﺑﺼﻮﺭ‪‬ﺎ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻨﺺ‪ ‬ﺍﳌﹸﻄﻠﻖ‪ ‬ﻫﻮ ﻧﺺ‪ ‬ﻳﺘﻤﻴ‪‬ﺰ ﺑﺎﻟﺼﻔﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫‪ – ١‬ﻛﻠﻤﺎﺗﻪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﺎ ﺗﺼﻒ ﺍﳌﺴﻤﻴ‪‬ﺎﺕ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻌﻠﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖ ‪ ،‬ﻭﺑﻘﺪﺭﺗﻪ ﺍﳌﹸﻄﻠﻘﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﺻﻄﻼﺣﻴ‪‬ﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪..‬‬
‫‪ – ٢‬ﺻﻴﺎﻏﺔﹸ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﺍﳌﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳉﻤﻞ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﺍﳌﻜﻮ‪‬ﻧﺔ ﻟﻠﻨﺺ ﺍﳌﻄﻠﻖ ‪ ،‬ﻫﻲ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺻﻴﺎﻏﺔ‬
‫ﻣﻔﺮﺩﺍﺕ ﻓﻄﺮﻳﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﲨﻞﹴ ﻳﻘﻮﻡ ﺑﺼﻴﺎﻏﺘﻬﺎ ﺍﻟﺒﺸﺮ ‪..‬‬
‫ﻭﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﱠ ﺍﻷﲰﺎﺀَ ﻛﻠﱠﻬﺎ ﻋﻠﹼﻤﻬﺎ ﻵﺩﻡ ﺍﻟﻨﻔﺲ ﻗﺒﻞ ﺣﻠﻮﻝ ﻧﻔﺴﻪ ﰲ‬
‫ﺟﺴﺪﻩ ‪..‬‬
‫‪Ïä!$yJó™r'Î/ ’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur‬‬ ‫)‬
‫‪ ] ( tûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd‬ﺍﻟﺒﻘﺮﺓ ‪[ ٣١ :‬‬
 ‫‪٧٠‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ( $yg¯=ä. uä!$oÿôœF{$#‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺍﻷﲰﺎﺀ ﻛﹸﻠﱠﻬﺎ ‪ ..‬ﻣﻦ ﻫﻨﺎ‬
‫ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ‪ ‬ﳛﻤﻞ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺃﲰﺎﺀِ ﻛﻞﱢ ﺍﳌﻮﺟﻮﺩﺍﺕ ‪..‬‬
‫‪š•ø‹n=tã $uZø9¨“tRur‬‬ ‫ﻭﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧ‪‬ﻪ ﻧﺰ‪‬ﻟﹶﻪ ﺍﷲ ﺗﻌﺎﱃ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ‪) ..‬‬
‫‪ ] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$#‬ﺍﻟﻨﺤﻞ ‪ .. [ ٨٩ :‬ﻭﻋﻨﺪﻣﺎ ﻳﺼﻒ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ‬
‫ﺑﺄﻧ‪‬ﻪ ﻧﺰ‪‬ﻟﹶﻪ ) ?‪ ، ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﺗﺒﻴﺎﻥﹲ ﻟﻜﻞﱢ ﺷﻲﺀ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻥﹲ ﻟﻜﻞﱢ ﺷﻲﺀ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻋﻠﹼﻢ ﺁﺩﻡ ﺍﻷﲰﺎﺀ ﻛﻠﹼﻬـﺎ ‪ ..‬ﺇﺫﺍﹰ ‪..‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﹼﻢ ﺁﺩﻡ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻫﻲ ﺗﺒﻴﺎﻥﹲ ﻟﻜﻞﱢ ﺷﻲﺀ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﲢﻤﻞﹸ ) ﺍﳌﻔﺮﺩﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ( ﺍﻷﲰﺎﺀَ ﻛﻠﹼﻬﺎ ‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻫﺒﻂ ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ﺇﱃ ﺍﻷﺭﺽ ‪،‬‬
‫ﻟﺘﻜﻮﻥ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔﹶ ﺍﻷﻭﱃ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﻭﺍﻟﱵ ﻧﻄﻖ ‪‬ﺎ ﺃﺑﻮ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺁﺩﻡ‪ ‬ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ‬
‫‪ .....‬ﻭﻣﻊ ﺍﻟﺰﻣﻦ ﺑﺪﺃﺕ ﻟﻐﺎﺕ ﺍﻟﺒﺸﺮ ﺗﺘﻔﺮ‪‬ﻉ ﻭﺗﺘﻮﺳ‪‬ﻊ ﺑﺎﲡﺎﻫﺎﺕ ﳐﺘﻠﻔﺔ ‪ ،‬ﻓﺤﺎﻓﻈﺖ ﺑﻌـﺾ‬
‫ﺍﻟﻠﻐﺎﺕ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳ‪‬ﻔﺴ‪‬ﺮ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ﰲ‬
‫ﻟﻐﺎﺕ ﺃﹸﺧﺮﻯ ‪ ..‬ﻭﻣﻊ ﺍﻟﺰﻣﻦ ﻗﻞﱠ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﻋﻨﺪ ﻗﻮﻡ ﺍﻟﻌـﺮﺏ‬
‫ﺍﻟﺬﻳﻦ ﺍﺣﺘﻮﺕ ﻟﻐﺘﻬﻢ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳ‪‬ﻔﺴ‪‬ﺮ ﺯﻋﻢ ﺑﻌـﺾ‬
‫ﺃﻓﺮﺍﺩ ﺍﻷﺟﻴﺎﻝ ﺍﻷُﻭﱃ ﺑﺄﻥﹼ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻟﻴﺴﺖ ﻋﺮﺑﻴ‪‬ﺔ ‪..‬‬
‫ﺇﻥﹼ ﻛﻞﱠ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ) ﻣﺎ ﻋﺪﺍ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ( ﻫﻲ ﻟﻐﺎﺕ ﻭﺿـﻌﻴ‪‬ﺔ ﺗﻔﺮ‪‬ﻋـﺖ‬
‫ﻭﺍﺑﺘﻌﺪﺕ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﺍﻟﱵ ﻧﺰﻝ ‪‬ﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺗﻘﺘﺮﺏ ﻫﺬﻩ ﺍﻟﻠﻐـﺎﺕ ﻣـﻦ‬
‫ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﻭﺗﺒﺘﻌﺪ ﻋﻨﻬﺎ ‪ ،‬ﲟﻘﺪﺍﺭ ﺍﻗﺘﺮﺍ‪‬ﺎ ﻭﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥﹼ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﺍﻟﱵ ﲢﻤﻞ ﻣﻔﺎﺗﻴﺢ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ﻟﻜﻞﱢ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻜﻮﻥ ‪ ،‬ﺍﳓﺼﺮﺕ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻟﻐﺔ ﺣﺎﻓﻈﺖ ﻋﻠﻴﻬﺎ ﺃﻣ‪‬ﺔ ﻓﻄﺮﻳ‪‬ﺔ ‪ ،‬ﺍﺳﺘﻤﺮ‪‬ﺕ ﺑﻔﻄﺮ‪‬ﺎ ﻣﻨﺬ ﺁﺩﻡ‬
 ‫‪٧١‬‬ ‫‪‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﳏﻤ‪‬ﺪ ‪ .. r‬ﻟﻘﺪ ﻭﺿﻌﺖ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﻤ‪‬ﻴﺎﺕ ﺍﻟﻮﺿﻌﻴ‪‬ﺔ ﺩﺍﺧﻞ‬
‫ﻟﻐﺘﻬﺎ ‪ ،‬ﻟﻜﻨ‪‬ﻬﺎ ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﱵ ﻧﺰﻝ ‪‬ﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻭ‪‬ﺣ‪‬ﺴِﺐ‪ ‬ﺑﻌﻀﻬﻢ ﺃﻥﹼ ﺑﻌﺾ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻗﻞﱠ ﺍﺳﺘﻌﻤﺎﳍﺎ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻭﺍﻧﺘﻘﻠﺖ‬
‫ﺇﱃ ﻟﻐﺎﺕ ﺃﹸﺧﺮﻯ ‪ ،‬ﺃﻭ ﺣﺎﻓﻈﺖ ﻋﻠﻴﻬﺎ ﻟﻐﺎﺕ ﺃﺧﺮﻯ ‪ ..‬ﺣ‪‬ﺴِﺒ‪‬ﻬﺎ ﻟﻴﺴـﺖ ﻋﺮﺑﻴ‪‬ـﺔ ﺑـﺎﳌﻌﲎ‬
‫ﺍﻟﻘﻮﻣﻲ ‪ ..‬ﻣﻊ ﺃﻧ‪‬ﻬﺎ ﻋﺮﺑﻴ‪‬ﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻔﻄﺮﻱ ﺍﳌﻮﺣﻰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﺍﻟﻘـﻮﻣﻲ ﻻ‬
‫ﻳﻠﻐﻲ ﻓﻄﺮﻳ‪‬ﺘﻬﺎ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺃﺻﻼﹼ ﻟﻴﺴﺖ ﻭﺿﻌﻴ‪‬ﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﺸﺮ ‪..‬‬
‫ﻭﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻗﺘﻀﺖ ﺃﻥ ﻳ‪‬ﱰﱢﻝ ﻣﻨﻬﺠﻪ ﺍﳌﹸﻌﺠﹺﺰ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﺍﳊﺎﻣﻞ ﳌﻨﻬﺞ‬
‫ﺍﳍﺪﺍﻳﺔ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﺑﻠﻐﺔ ﻓﻄﺮﻳ‪‬ﺔ ﺃﻭﺣﺎﻫﺎ ﻷﰊ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ) ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ‪،‬‬
‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺃﹸﻣ‪‬ﻲ ﻓﻄﺮﻱ ‪ ،‬ﻳﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﺍﳌﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﻨﺘﻤﻲ ﺇﱃ ﳎﺘﻤﻊ‬
‫ﺃﹸﻣ‪‬ﻲ ﻓﻄﺮﻱ ﻳﻌﻠﻢ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ‬
‫ﺍﻟﱵ ﺗﻔﺮ‪‬ﻋﺖ ﻟﹸﻐﺎ‪‬ﺎ ﻋﻦ ﻟﻐﺔ ﺻﻴﺎﻏﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪..‬‬
‫ﻭﺑﺈﻣﻜﺎﻧﻨﺎ ﺃﻥ ﻧﺮﻯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﲟﻨﻈﺎﺭﹴ ﺁﺧﺮ ‪ ،‬ﻫﻮ ﻣﻨﻈﺎﺭ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻹﳍﻲ ﺍﳌﹸﺒﻴ‪‬ﻦ ﺑﻘﻮﻟﻪ‬
‫( ] ﺇﺑﺮﺍﻫﻴﻢ ‪.. [ ٤ :‬‬ ‫) ‪( öNçlm; šúÎiüt7ãŠÏ9 ¾ÏmÏBöqs% Èb$|¡Î=Î/ žwÎ) @Aqß™§‘ `ÏB $uZù=y™ö‘r& !$tBur‬‬ ‫ﺗﻌﺎﱃ ‪:‬‬
‫‪#\•ƒÉ‹tRur #ZŽ•Ï±o0 Ĩ$¨Y=Ïj9 Zp©ù!$Ÿ2 žwÎ) y7»oYù=y™ö‘r& !$tBur‬‬ ‫ﻓﻤﺤﻤ‪‬ﺪ‪ r ‬ﺭﺳﻮﻝ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪) :‬‬
‫‪ ] ( šcqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur‬ﺳﺒﺄ ‪ .. [ ٢٨ :‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳ‪‬ﺮﺳ‪‬ﻞ ﺑﻠﺴﺎﻥ‪‬‬
‫ﲡﺘﻤﻊ ﻋﻨﺪﻩ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﺤﻘﱠﻖ ﺇﻻﱠ ﲟﺎ ﻧﻄﻖ ﺑﻪ ﺃﺑﻮ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﻣﺎ ﻧﻄﻖ ‪‬ﺎ ﻟﺴﺎﻥﹸ ﺃﰊ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻭﻧﻘﻮﻝ ﳌﻦ ﻳ‪‬ﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻳﺮﻯ ﻛﻼﻣﻨﺎ ﻫﺬﺍ ﺿﺮﺑﺎﹰ ﻣﻦ ﺍﳋﻴﺎﻝ ‪ ،‬ﻟﻘﺪ ﻗﺪ‪‬ﻣﻨﺎ ﻣﻦ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺻﺤ‪‬ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪ ..‬ﻭﻣﻊ ﺫﻟﻚ ‪ ..‬ﻫﻞ ﻳ‪‬ﻌﻘﻞ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳ‪‬ﻔﺮﹺﻍ ﻣﻌﺎﻧﻴﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺃﺩﻟﹼﺘﻪ ) ﻛﻼﻣﻪ ( ﰲ ﻗﻮﺍﻟﺐ ﻟﻐﻮﻳ‪‬ﺔ ﻣﻦ ﻭﺿﻊ ﺍﻟﺒﺸﺮ ﻻ ﻳﺮﻭﻥ‬
‫ﺃﻣﺎﻣﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺑﻀﻊ ﻛﻴﻠﻮ ﻣﺘﺮﺍﺕ ‪ ،‬ﰒﹼ ﻳﻘﻮﻝ ﻋﻦ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻟﺐ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﺇﻧ‪‬ﻬﺎ ﻗﻮﱄ ﺍﻟﺬﻱ‬
 ‫‪٧٢ ‬‬
‫ﺃﲢﺪ‪‬ﻯ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺃﻥ ﻳﺼﻮﻏﻮﺍ ﻣﺜﻠﻪ ‪ ،‬ﻭﺇﻧ‪‬ﻬﺎ ﻗﻮﱄ ﺍﻟﺬﻱ ﳛﻮﻱ ﻣﻔﺎﺗﻴﺢ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ‪،‬‬
‫ﻭﺇﻧ‪‬ﻬﺎ ﺗﺒﻴﺎﻥﹲ ﻟﻜﻞﱢ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﺇﻧ‪‬ﻬﺎ ﲢﻤﻞ ﻋ‪‬ﻤﻘﺎﹰ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ‬
‫ﺗﻌﺎﱃ ؟!!! ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻳﺘ‪‬ﺼﻒ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﻥﱠ ﻛﻠﻤﺎﺗﻪ ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻋﺒﺎﺭﺍﺗﻪ‬
‫ﻣﺼﺎﻏﺔ ﺻﻴﺎﻏﺔ ﻣ‪‬ﻄﻠﻘﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﲝﻴﺚ ﲢﻤﻞ ﻛﻞﱠ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ‪ ..‬ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺑﻴ‪‬ﻨﻬﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺑﻘﻮﻟﻪ ﺟﻞﹼ ﻭﻋﻼ ‪:‬‬
‫) )‪ ] ( šcqè=É)÷ès? öNä3¯=yè©9 $wŠÎ/t•tã $ºRºuäö•è% çm»oYø9t“Rr& !$¯RÎ‬ﻳﻮﺳﻒ ‪[ ٢ :‬‬

‫ﺇﻥﱠ ﺍﻟﻜﻠﻤﺘﲔ ) ‪ ( $wŠÎ/t•tã $ºRºuäö•è%‬ﺗﻌﻨﻴﺎﻥ ﺑﺈﻃﺎﺭﳘﺎ ﺍﻟﻌﺎﻡ ﻗﺮﺁﻧﺎﹰ ﻛﺎﻣﻼﹰ ﺗﺎﻣ‪‬ﺎﹰ ﺷﺎﻣﻼﹰ ﻻ ﻋﻮﺝ‬
‫ﻓﻴﻪ ﻭﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ‪ ،‬ﻭﻣﻌﻨﺎﳘﺎ ﻟﻴﺲ ﳏﺼﻮﺭﺍﹰ ﺑﺈﻃﺎﺭ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻌﺮﻭﻑ ‪-‬‬
‫ﺗﻘﻠﻴﺪﻳ‪‬ﺎﹰ ‪ -‬ﺑﺄﻧ‪‬ﻪ ﻗﺮﺁﻥ ﺑﻠﻐﺔ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ‪ ...‬ﻫﻮ ﻗﺮﺁﻥﹲ ﺑﻠﻐﺔ‪ ‬ﻳﻌﺮﻓﻬﺎ ﻗﻮﻡ‪ ‬ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻫﺬﺍ‬
‫ﺍﳌﻌﲎ ﻳﺄﰐ ﻣﻦ ﻛﻮﻥ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﻣﻨﺬ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ‬
‫ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺼﺎﻏﺎﹰ ﻣﻦ ﻣﻔﺮﺩﺍﺕ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ‪ ..‬ﻭﺩﻟﻴﻠﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ‬
‫ﺍﻟﺘﻔﺴﲑ ﻫﻮ ﺍﻵﰐ ‪:‬‬
‫‪ – ١‬ﺍﻟﻌﺒﺎﺭﺓ ‪ ( šcqè=É)÷ès? öNä3¯=yè©9 ) :‬ﰲ ‪‬ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻫﻮ ﺧﻄﺎﺏ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ‬
‫ﲨﻌﺎﺀ ‪ ،‬ﻭﻟﻴﺲ ﺧﻄﺎﺑﺎﹰ ﺧﺎﺻ‪‬ﺎﹰ ﺑﺎﻟﻌﺮﺏ ﺩﻭﻥ ﻏﲑﻫﻢ ‪ ،‬ﻷﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﳉﻤﻴﻊ ﺍﻟﺒﺸﺮ ﻭﻟﻴﺲ ﻟﻠﻌﺮﺏ ﻭﺣﺪﻫﻢ ‪..‬‬
‫) ‪ ] ( $YY•Î6•B #Y‘qçR öNä3ö‹s9Î) !$uZø9t“Rr&ur öNä3În/§‘ `ÏiB Ö`»ydö•ç/ Nä.uä!%y` ô‰s% â¨$¨Z9$# $pkš‰r'¯»tƒ‬ﺍﻟﻨﺴﺎﺀ ‪:‬‬
‫‪[ ١٧٤‬‬
‫‪Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur #\•ƒÉ‹tRur #ZŽ•Ï±o0 Ĩ$¨Y=Ïj9 Zp©ù!$Ÿ2 žwÎ) y7»oYù=y™ö‘r& !$tBur‬‬ ‫)‬
‫‪ ] ( šcqßJn=ôètƒ‬ﺳﺒﺄ ‪[ ٢٨ :‬‬
 ‫‪٧٣‬‬ ‫‪‬‬
‫ﻭﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﻟﻜﻠﻤﺘﲔ ) ‪ ( $wŠÎ/t•tã $ºRºuäö•è%‬ﻻ ﺗﻌﻨﻴﺎﻥ ﺇﻻﹼ ﻗﺮﺁﻧﺎﹰ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻟﻘﻮﻡ ﺍﻟﻌﺮﺏ‬
‫‪ ،‬ﻳﻘﺘﻀﻲ ﺃﻥﹼ ‪‬ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ‪ ( šcqè=É)÷ès? öNä3¯=yè©9‬ﺧﻄﺎﺏ‪ ‬ﻣﻮﺟ‪‬ﻪ‪ ‬ﺣﺼﺮﺍﹰ ﻟﻘﻮﻡ ﺍﻟﻌﺮﺏ‬
‫‪ ..‬ﻭﻫﺬﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻜﺘﺎﺏ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪..‬‬
‫‪ - ٢‬ﻭﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﻛﻠﻤﺔ ) ‪ ( $wŠÎ/t•tã‬ﺗﻌﲏ ﺍﻟﺘﻤﺎﻡ ﻭﺍﻟﻜﻤﺎﻝ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ‬
‫) )‪$¹/ã•ãã ÇÌÏÈ #·‘%s3ö/r& £`ßg»oYù=yèpgmú ÇÌÎÈ [ä!$t±SÎ) £`ßg»tRù't±Sr& !$¯RÎ‬‬ ‫ﻭﺍﻟﻨﻘﺺ ‪ ،‬ﻫﻮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫&‪ ] ( $\/#t•ø?r‬ﺍﻟﻮﺍﻗﻌﺔ ‪ .. [ ٣٧ - ٣٥ :‬ﻓﻜﻠﻤﺔ ) ‪ ( $¹/ã•ãã‬ﻣ‪‬ﺘﻔﺮ‪‬ﻋﺔ ﻣﻦ ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﺭ ‪ ،‬ﺏ (‬
‫) ‪$¹/ã•ãã‬‬ ‫‪ ،‬ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ﻛﻠﻤﺔ ) ‪ ، ( $wŠÎ/t•tã‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻠﻤﺔ‬
‫) ‪$¹/ã•ãã‬‬ ‫( ﻻ ﲣﺮﺝ ﰲ ﻣﻌﻨﺎﻫﺎ ﻋﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﳉﺬﺭ ‪ ..‬ﻭﻧﺮﻯ ﺃﻥﹼ ﻛﻠﻤﺔ‬
‫( ﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻌﲏ ﺃﻥﱠ ﺃﹸﻭﻟﺌﻚ ﺍﻟﻼﰐ ﺳﻴﻨﺸﺌﻬﻦ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ ﻷﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ‬
‫ﻳﻨﺘﻤﲔ ﻟﻘﻮﻣﻴ‪‬ﺔ ﻣ‪‬ﺤﺪ‪‬ﺩﺓ ﻫﻲ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﻦ ﻣﻦ ﺳﻮﺭﻳﺎ ﺃﻭ ﻣﺼﺮ ﺃﻭ ﺍﳉﺰﺍﺋﺮ ﺃﻭ‬
‫‪ .......‬ﻓﺎﻷَﻭﱃ ﲟﻌﻴﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻘﻼﹰ ﻭﻣﻨﻄﻘﺎﹰ ﻭﺍﻟﺘﺰﺍﻣﺎﹰ ﲟﻨﻬﺠﻴ‪‬ﺔ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﱵ‬
‫ﺗ‪‬ﻌﻴﺪ ﻛﻞﱠ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻦ ﺟﺬﺭﹴ ﻭﺍﺣﺪ ﺇﱃ ﺇﻃﺎﺭﹴ ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﺍﻷَﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ‬
‫ﻛﻠﻤﺔ ) ‪ ( $¹/ã•ãã‬ﻫﻮ ﺃﻥﹼ ﺍﻟﻼﰐ ﺳﻴﻨﺸﺌﻬﻦ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻛﺎﻣﻼﺕ ﺗﺎﻣ‪‬ﺎﺕ ﺧﺎﻟﻴﺎﺕ‬
‫ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ‪..‬‬
‫‪ - ٣‬ﻭﻣﻦ ﻣﺘﻌﻠﹼﻘﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻮﻧﻪ ﻋﺮﺑﻴ‪‬ﺎﹰ ‪ ،‬ﺃﻧ‪‬ﻪ ﻏﲑ ﺫﻱ ﻋﻮﺝ ‪ ،‬ﻓﺎﻟﻜﻤﺎﻝ‬
‫ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ﻳﻘﺘﻀﻲ ﺃﻧ‪‬ﻪ ﻏﲑ ﺫﻱ ﻋ‪‬ﻮ‪‬ﺝ ‪..‬‬
‫) ‪$ºR#uäö•è% ÇËÐÈ tbrã•©.x‹tGtƒ öNßg¯=yè©9 9@sWtB Èe@ä. `ÏB Èb#uäö•à)ø9$# #x‹»yd ’Îû Ĩ$¨Y=Ï9 $oYö/uŽŸÑ ô‰s)s9ur‬‬

‫‪ ] ( tbqà)-Gtƒ öNßg¯=yè©9 8luqÏã “ÏŒ uŽö•xî $‡ŠÎ/t•tã‬ﺍﻟﺰﻣﺮ ‪[ ٢٨-٢٧ :‬‬

‫‪ - ٤‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻌﺮﰊ ﲟﻌﲎ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ‪ ،‬ﻣﻦ‬
‫ﺍﳌﺆﻛﹼﺪ ﺃﻥﱠ ﺁﻳﺎﺗﻪ ﻓﹸﺼ‪‬ﻠﺖ ﺗﻔﺼﻴﻼﹰ ﻛﺎﻣﻼﹰ ﻟﻜﻞﱢ ﻋﺎﱂﹴ ﻭﻣﺘﻌﻠﹼﻢﹴ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻬﻞ ﻣﻦ ﻋﻠﻮﻣﻪ ‪..‬‬
 ‫‪٧٤‬‬ ‫‪‬‬
‫) ‪ ] ( tbqßJn=ôètƒ 5Qöqs)Ïj9 $|‹Î/t•tã $ºR#uäö•è% ¼çmçG»tƒ#uä ôMn=Å_Áèù Ò=»tGÏ.‬ﻓﺼ‪‬ﻠﺖ ‪[ ٣ :‬‬

‫‪ – ٥‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ‪ ‬ﺻﺤ‪‬ﺔﹶ ﺗﻔﺴﲑﻧﺎ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻌﺮﰊ ﺑﺸﻜﻞﹴ ﻻ ﻳﻘﺒﻞ ﺍﳉﺪﻝ ﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫) ‪ ] ( 4 $wŠÎ/{•tã $¸Jõ3ãm çm»oYø9t“Rr& y7Ï9ºx‹x.ur‬ﺍﻟﺮﻋﺪ ‪ .. [ ٣٧ :‬ﻓﺎﳊﻜﻢ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﲟﻌﲎ ﺗﺒﻴﺎﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺣﺞ ﻭﻛﻞﹼ ﻣﺎ ﺃﺗﻰ ﺑﻪ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻮ ﻣﺴﺄﻟﺔ ﻣ‪‬ﺠﺮ‪‬ﺩﺓ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﻟﻠﻐﺔ ﻣﻦ ﺣﻴﺚ ﺧﺼﻮﺻﻴ‪‬ﺘﻬﺎ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺧﺎﺻ‪‬ﺔﹲ ﺑﻘﻮﻡ ﺍﻟﻌﺮﺏ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﻜﺮﱘ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ..‬ﻭﻟﻔﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﱠ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻳﺼﻠﹼﻲ ﺃﻫﻞ ﺍﻟﺒﺎﻛﺴﺘﺎﻥ‬
‫‪ ،‬ﻭﳌﺎﺫﺍ ﻳﺼﻮﻡ ﺃﻫﻞ ﺇﻳﺮﺍﻥ ‪ ،‬ﻭﳌﺎﺫﺍ ﳛﺞ‪ ‬ﺃﻫﻞ ﺗﺮﻛﻴﺎ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( 4 $wŠÎ/{•tã $¸Jõ3ãm çm»oYø9t“Rr& y7Ï9ºx‹x.ur‬ﻧﺮﻯ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻻ ﻳﻘﻮﻝ ) ﻭﻛﺬﻟﻚ ﺃﻧﺰﻟﻨﺎﻩ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ( ﺃﻭ ﺑﺄﻱ‪ ‬ﺻﻴﻐﺔ‪ ‬ﺗﺮﺑﻂ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﻘﻮﻡﹴ ﳏﺪ‪‬ﺩﻳﻦ‬
‫ﻫﻢ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻛﻠﻤﺔ ) ‪ ( 4 $wŠÎ/{•tã‬ﺍﻟﱵ ﺗﺼﻒ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ‬
‫ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﺗﺼﻒ ﻟﻨﺎ ﻭﺟﻪ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ﰲ ﺍﳊﻜﻢ‬
‫ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ) ‪.. ( 4 $wŠÎ/{•tã $¸Jõ3ãm‬‬
‫‪ - ٦‬ﻭﻣﻦ ﺧﺼﺎﺋﺺ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻮﻧﻪ ﻋﺮﺑﻴ‪‬ﺎﹰ ﲟﻌﲎ ﻛﺎﻣﻼﹰ ﺗﺎﻣ‪‬ﺎﹰ ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺃﻱ‪‬‬
‫ﻋﻴﺐﹴ ﺃﻭ ﻧﻘﺺ ‪ ،‬ﻣﻦ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ‪ ،‬ﺃﻧ‪‬ﻪ ﺃﹸﻧﺰﻝ ﺑﻠﻐﺔ ﻭ ﺃﺳﻠﻮﺏ ﻭﺗﺒﻴﺎﻥ ) ﻟﺴﺎﻥ ( ‪ ،‬ﲝﻴﺚ‬
‫ﻳﺘ‪‬ﺼﻒ ﺑﺎﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ‪ ..‬ﻭﻟﻴﺲ ﺑﻠﻐﺔ ﻭﺃﺳﻠﻮﺏ ﻭﺗﺒﻴﺎﻥ‬
‫ﻛﺘﺒﻴﺎﻥ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻱ ﻻ ﺑ‪‬ﺪ‪ ‬ﻭﺃﻥ ﳛﻤﻞ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ‪ ،‬ﻷﻥﹼ ﻋﻠﻢ ﺍﻟﺒﺸﺮ ‪ -‬ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﻋﻠﻢ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻢ‪ ‬ﻧﺎﻗﺺ‪.. ‬‬
‫) ‪ÏmøŠs9Î) šcr߉Åsù=ム“Ï%©!$# Üc$|¡Ïj9 3 Ö•t±o0 ¼çmßJÏk=yèム$yJ¯RÎ) šcqä9qà)tƒ óOßg¯Rr& ãNn=÷ètR ô‰s)s9ur‬‬

‫&‪ ] ( êúüÎ7•B ?†Î1t•tã îb$|¡Ï9 #x‹»ydur @‘ÏJyfôãr‬ﺍﻟﻨﺤﻞ ‪[ ١٠٣ :‬‬

 ‫‪٧٥‬‬ ‫‪‬‬
‫) ‪<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 :‬‬

‫) ‪] ( tûüÏZÅ¡ósßJù=Ï9 3“t•ô±ç0ur (#qßJn=sß tûïÏ%©!$# u‘É‹Zã‹Ïj9 $|‹Î/t•tã $ºR$|¡Ïj9 ×-Ïd‰|Á•B Ò=»tGÏ. #x‹»ydur‬‬
‫ﺍﻷﺣﻘﺎﻑ ‪[ ١٢ :‬‬
‫ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺍﺕ ‪، [ ( $|‹Î/t•tã $ºR$|¡Ïj9 ) ، ( <c’Î1t•tã Ab$|¡Î=Î/ ) ، ( ?†Î1t•tã îb$|¡Ï9 ) ] :‬‬
‫ﺗﻌﲏ ﺃﺳﻠﻮﺑﺎﹰ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻛﺎﻣﻼﹰ ﺗﺎﻣ‪‬ﺎﹰ ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐﹴ ﺃﻭ ﻧﻘﺺ ‪ ..‬ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﻧﺮﻯ‬
‫ﺃﻥﹼ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻨﺬﺭﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪ ، ( (#qßJn=sß tûïÏ%©!$#‬ﻭﺍﻟﺬﻳﻦ ﻳ‪‬ﺒﺸ‪‬ﺮﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‬
‫‪ ، ( ûüÏZÅ¡ósßJù=Ï9‬ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﻛﻞﱢ ﺍﻷﻣﻢ ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﺣﺼﺮﺍﹰ ﻋﻠﻰ ﻗﻮﻡﹴ ﻣ‪‬ﺤﺪ‪‬ﺩﻳﻦ ) ﻗﻮﻡ‬
‫ﺍﻟﻌﺮﺏ ( ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻜﻠﻤﺘﺎﻥ ) ‪ ( $|‹Î/t•tã $ºR$|¡Ïj9‬ﺗﻌﻨﻴﺎﻥ ﻟﻐﺔﹰ ﻭﺃﺳﻠﻮﺑﺎﹰ ﻭﺗﺒﻴﺎﺗﺎﹰ ﻛﺎﻣﻼﹼ ﺗﺎﻣ‪‬ﺎﹰ‬
‫ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ‪..‬‬
‫) ‪$uZÏFuH÷q§‘ `ÏiB Mçlm; $oYö7ydurur‬‬ ‫ﻓﺎﻟﻠﺴﺎﻥ ﻫﻮ ﺁﻟﻴ‪‬ﺔ ﺍﻟﻠﻐﺔ ﻭﺃﺳﻠﻮﺏ ﺍﳌﺨﺎﻃﺒﺔ ﻭﻭﺳﻴﻠﺔ ﺍﻟﺘﺒﻴﺎﻥ ‪..‬‬
‫‪ ] ( $wŠÎ=tã A-ô‰Ï¹ tb$|¡Ï9 öNçlm; $uZù=yèy_ur‬ﻣﺮﱘ ‪ .. [ ٥٠ :‬ﻓﺎﻟﻌﺒﺎﺭﺓ ) ‪( $wŠÎ=tã A-ô‰Ï¹ tb$|¡Ï9‬‬
‫ﻭﺍﺿﺤﺔﹲ ﻭﺟﻠﻴ‪‬ﺔﹲ ﰲ ﺫﻟﻚ ‪..‬‬
‫‪ ..‬ﻭﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳ‪‬ﺮﺳﻞ ﻛ ﱠﻞ ﺭﺳﻮﻝﹴ ﺑﻠﻐﺔ‪ ‬ﻗﻮﻣ‪‬ﻪ‪ ‬ﻭﺑﺄﺳﻠﻮ‪‬ﻢ ﻭﺑﻄﺮﻳﻘﺔ‬
‫ﺗﺒﻴﺎ‪‬ﻢ ‪ ،‬ﺣﱴ ﻳ‪‬ﺒﻴ‪‬ﻦ ﳍﻢ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ‪..‬‬
‫) ‪ ] ( ( öNçlm; šúÎiüt7ãŠÏ9 ¾ÏmÏBöqs% Èb$|¡Î=Î/ žwÎ) @Aqß™§‘ `ÏB $uZù=y™ö‘r& !$tBur‬ﺇﺑﺮﺍﻫﻴﻢ ‪[ ٤ :‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺠﻤﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻧﺰﻟﺖ ) ﺻﻴﺎﻏﺔ ( ﺑﻠﻐﺎﺕ ﺍﻟﺒﺸﺮ ﺍﻟﻮﺿﻌﻴ‪‬ﺔ ‪ ،‬ﻷ‪‬ﺎ‬
‫ﲢﻤﻞ ﻣﻨﺎﻫﺞ ﻷﻗﻮﺍﻡﹴ ﻣ‪‬ﺤﺪ‪‬ﺩﻳﻦ ﰲ ﺃﺯﻣﻨﺔ ﻣ‪‬ﺤﺪ‪‬ﺩﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﺗﻜﻦ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺇﻧ‪‬ﻤﺎ‬
‫ﻛﺎﻧﺖ ﻓﻘﻂ ﻛﻼﻡ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﲤﹼﺖ ﺻﻴﺎﻏﺘﻪ ﺑﻘﻮﺍﻟﺐ ﻟﻐﻮﻳ‪‬ﺔ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ..‬ﺑﻴﻨﻤﺎ‬
 ‫‪٧٦ ‬‬
‫ﻧﺮﻯ ﺃﻥﱠ ﻣﻨﻬﺞ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻧﺰﻝ ﻗﻮﻻﹰ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﻠﻐﺔ‪ ‬ﻓﻄﺮﻳ‪‬ﺔ ﻧﻄﻖ ‪‬ﺎ‬
‫ﺃﺑﻮ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ) ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ‪..‬‬
‫ﻓﻤﻨﻬﺞ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ﻻ ﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﺑﻠﺴﺎﻥ‪ ‬ﻓﻄﺮﻱ‪ ‬ﳚﻤﻊ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﺑﻠﻐﺔ‬
‫ﻓﻄﺮﻳ‪‬ﺔ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ..‬ﻭﻫﺬﺍ ﱂ ﻳﺘﻮﻓﹼﺮ ﺇﻻﹼ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﺍﻟﱵ‬
‫ﺣﺎﻓﻆ ﻋﻠﻴﻬﺎ ﺍﻷﻣﻴ‪‬ﻮﻥ ) ﻟﻐﺔ ( ﻣﻨﺬ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﻣﺒﻌﺚ ﻣ‪‬ﺤﻤ‪‬ﺪ ‪.. r‬‬
‫ﻭﻛﻠﻤﺔ ) ﺍﻷﻋﺮﺍﺏ ( ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﺭ ‪ ،‬ﺏ ( ‪ ،‬ﻭﻫﻲ ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﺒﺸﺮ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻌﻴﻮ‪‬ﻢ ‪ ..‬ﻓﻬﻤﺰﺓ ﺍﻟﺘﻌﺪ‪‬ﻱ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ –‬
‫ﺇﺿﺎﻓﺔ ﳌﺎ ﻳﺒﻴ‪‬ﻨﻪ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻋﺮﺍﺏ – ﺃﻧ‪‬ﻬﻢ ﻳﺘﻌﺪ‪‬ﻭﻥ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻜﻤﺎﻝ‬
‫ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ‪ ،‬ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻻ ﻳﺘ‪‬ﺼﻔﻮﻥ ‪‬ﺎ ﺃﺻﻼﹰ ‪..‬‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺮﻯ ﺃﻥﱠ ﳘﺰﺓ ﺍﻟﺘﻌﺪ‪‬ﻱ ﻫﺬﻩ ﻧﻘﻠﺖ ﺍﳌﻌﲎ ﺇﱃ ﺍﻟﻨﻘﻴﺾ ﻣﺎ ﺑﲔ ﺻﻔﱵ‬
‫ﺍﻟﻘﺎﺳﻄﲔ ﻭﺍﳌﻘﺴﻄﲔ ‪ ..‬ﻓﺎﻟﻘﺎﺳﻄﻮﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﳉﻬﻨ‪‬ﻢ ﺣﻄﺒﺎ ‪ ،‬ﻫﻢ ﻧﻘﻴﺾ ﺍﳌﻘﺴﻄﲔ ﺍﻟﺬﻳﻦ‬
‫ﳛﺒ‪‬ﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ÇÊÍÈ #Y‰x©u‘ (#÷r§•ptrB y7Í´¯»s9'ré'sù zNn=ó™r& ô`yJsù ( tbqäÜÅ¡»s)ø9$# $¨ZÏBur tbqßJÎ=ó¡ßJø9$# $¨ZÏB $¯Rr&ur‬‬ ‫)‬
‫‪ ] ( $Y7sÜym zO¨YygyfÏ9 (#qçR%s3sù tbqäÜÅ¡»s)ø9$# $¨Br&ur‬ﺍﳉﻦ ‪[ ١٥ – ١٤ :‬‬

‫) )‪ ] ( tûüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ‬ﺍﳌﻤﺘﺤﻨﺔ ‪[ ٨ :‬‬

‫ﻭﻫﺬﻩ ﺍﳍﻤﺰﺓ ﺗﻨﻘﻞ ﺍﳌﻌﲎ ﺇﱃ ﺍﻟﻨﻘﻴﺾ ﻣﺎ ﺑﲔ ﻛﻠﻤﱵ ﻋﺮﺽ ﻭﺃﻋﺮﺽ ‪ ..‬ﻓﺎﻟﺬﻱ ﻳ‪‬ﻌﺮ‪‬ﺽ‬
‫ﻋﻠﻴﻪ ﺃﻭ ﻳﻌﺮﹺﺽ‪ ‬ﻟﻐﲑﻩ ﺃﻣﺮﺍﹰ ﺃﻭ ﺷﻴﺌﺎﹰ ﻣﺎ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻧﻘﻴﺾ ﻣﻦ ﺃﻋﺮﺽ‪ ‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ ﻻ ﻳﻠﺘﻔﺖ ﻟ‪‬ﻤ‪‬ﺎ‬
‫ﻳ‪‬ﻌﺮ‪‬ﺽ ﻋﻠﻴﻪ ‪..‬‬
‫) )‪ ] ( ߊ$u‹Ågø:$# àM»uZÏÿ»¢Á9$# ÄcÓÅ´yèø9$$Î/ Ïmø‹n=tã uÚÌ•ãã øŒÎ‬ﺹ ‪[ ٣١ :‬‬

‫) ‪( 4‘yJôãr& ÏpyJ»uŠÉ)ø9$# uQöqtƒ ¼çnã•à±øtwUur %Z3Y|Ê Zpt±ŠÏètB ¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur‬‬
‫] ﻃﻪ ‪[ ١٢٤ :‬‬
 ‫‪٧٧ ‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻷﻋﺮﺍﺏ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﳌﺘﻌﺪ‪‬ﻱ ‪ ) :‬ﺃﻋﺮﺏ ( ﳛﻤﻠﻮﻥ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻨﻘﻴﻀﺔ‬
‫ﻟﻠﻜﻠﻤﺎﺕ ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻦ ﺍﻟﻔﻌﻞ ) ﻋﺮﺏ ( ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﺒﺸﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ‬
‫) ‪$¹/ã•ãã‬‬ ‫ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻜﻠﻤﺎﺕ ] ) ‪، ( $|‹Î/t•tã ) ، ( †Î1t•tã‬‬
‫( [ ‪ ،‬ﻭﻫﻲ ﺑﺎﻗﻲ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﺭ ‪ ،‬ﺏ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺗﺄﰐ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻟﺘﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺻﻔﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﻼﰐ ﺳﻴ‪‬ﻨﺸﺌﻬﻦ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﻷﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ‪ ،‬ﻭﻻ ﺗﺄﰐ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺃﺑﺪﺍﹰ ﻟﺘﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﺒﺸﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﺑﻴﻨﻤﺎ‬
‫ﺗﺄﰐ ﻛﻠﻤﺔ ﺍﻷﻋﺮﺍﺏ ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﺘﻌﺪ‪‬ﻱ ﻋﻠﻰ ﻣﺎ ﳛﻤﻠﻪ ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﺭ ‪ ،‬ﺏ ( ﻣﻦ‬
‫ﻣﻌﺎﻥ‪ ‬ﻭﺩﻻﻻﺕ ‪ ،‬ﻭﻣﺘﻔﺮ‪‬ﻋﺔ ﻋﻦ ﺍﻟﻔﻌﻞ ﺍﳌﺘﻌﺪ‪‬ﻱ ) ﺃﻋﺮﺏ ( ‪ ،‬ﺗﺄﰐ ﺻﻔﺔﹰ ﻟﻠﺬﻳﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ‬
‫ﺑﺎﻟﻜﻤﺎﻝ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻭﺍﻟﻨﻮﺍﻗﺺ ‪..‬‬
‫ﻭﺍﳉﺰﻡ ﺑﺘﻔﺴﲑ ﻛﻠﻤﺔ ﺍﻷﻋﺮﺍﺏ ﰲ ﲨﻴﻊ ﻛﹸﺘﺐ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﺑﺄﻧ‪‬ﻬﺎ ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﺒﺪﻭ )‬
‫ﺳﻜﺎﻥ ﺍﻟﺒﺎﺩﻳﺔ ( ‪ ،‬ﻳﺘﻌﺎﺭﺽ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻭﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺍﻟﺬﻱ ﻳﺼﻒ ﺍﻟﺒﺸﺮ ﻭﻳ‪‬ﻘﻴ‪‬ﻤﻬﻢ‬
‫ﺣﺴﺐ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﻟﻌﻘﻴﺪﻳ‪‬ﺔ ‪ ،‬ﻻ ﺣﺴﺐ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﺍﳉﻐﺮﺍﻓﻴ‪‬ﺔ ﻭﺍﻹﻗﻠﻴﻤﻴ‪‬ﺔ ‪ .....‬ﻭﻟﻮ ﻛﺎﻧﺖ‬
‫ﻛﻠﻤﺔ ﺍﻷﻋﺮﺍﺏ ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﺒﺪﻭ ) ﺳﻜﺎﻥ ﺍﻟﺒﺎﺩﻳﺔ ( ‪ ،‬ﻻﺳﺘ‪‬ﺒﺪﻟﺖ ‪ -‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪-‬‬
‫ﺑﻜﻠﻤﺔ ) ‪ ، ( Írô‰t7ø9$#‬ﻓﻜﻠﻤﺔ ) ‪ ( Írô‰t7ø9$#‬ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻛﻠﻤﺔ‬
‫ﻣ‪‬ﺮﺍﺩﻓﺔ ﻟﻜﻠﻤﺔ ﺃﹸﺧﺮﻯ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺘﺼﻮ‪‬ﺭﻩ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ‪..‬‬
‫) ‪ ] ( Írô‰t7ø9$# z`ÏiB Nä3Î/ uä!%y`ur Ç`ôfÅb¡9$# z`ÏB ÓÍ_y_t•÷zr& øŒÎ) þ’Î1 z`|¡ômr& ô‰s%ur‬ﻳﻮﺳﻒ‪[ ١٠٠ :‬‬
‫ﻭﳑﺎ ﻳ‪‬ﻘﺎﺑﻞ ﻛﻠﻤﺔ ﻋﺮﰊ ﺍﻟﱵ ﺗﻌﲏ ‪ -‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪ -‬ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ‬
‫ﻭﺍﻟﻨﻘﺺ ‪ ،‬ﻫﻮ ﻛﻠﻤﺔ ) &‪ ، ( @‘ÏJyfôãr‬ﺍﻟﱵ ﺗﻌﲏ ﻋﺪﻡ ﺍﻟﻜﻤﺎﻝ ﻭﻋﺪﻡ ﺍﻟﺘﻤﺎﻡ ‪ ،‬ﻭﺗﻌﲏ ﻭﺟﻮﺩ‬
‫ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ‪ ..‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
 ‫‪٧٨‬‬ ‫‪‬‬
‫) ‪šúüÏZÏB÷sãB ¾ÏmÎ/ (#qçR$Ÿ2 $¨B NÎgøŠn=tæ ¼çnr&t•s)sù ÇÊÒÑÈ tûüÏJyfôãF{$# ÇÙ÷èt/ 4’n?tã çm»uZø9¨“tR öqs9ur‬‬

‫‪z>#x‹yèø9$# (#ãrt•tƒ 4Ó®Lym ¾ÏmÎ/ šcqãZÏB÷sムŸw ÇËÉÉÈ šúüÏBÌ•ôfßJø9$# É>qè=è% ’Îû çm»oYõ3n=y™ y7Ï9ºx‹x. ÇÊÒÒÈ‬‬

‫‪ ] ( zOŠÏ9F{$#‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ٢٠١ - ١٩٨ :‬‬

‫ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ûüÏJyfôãF{$#‬ﻻ ﺗﻌﲏ ﺃﺑﻌﺎﺩﺍﹰ ﻗﻮﻣﻴ‪‬ﺔ ‪،‬‬
‫ﻭﻻ ﺗﻌﲏ ﻏﲑ‪ ‬ﺍﻟﺒﺸﺮ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﻌﲏ ﺻﻔﺎﺕ‪ ‬ﺳﻠﺒﻴ‪‬ﺔﹰ ﰲ ﻧﻔﻮﺱ ﺑﻌﺾ ﺍﻷﻋﺠﻤﲔ ‪ ،‬ﲢﻤﻞ ﻣﻦ‬
‫ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳊﻖ ﻣﺎ ﳚﻌﻠﻬﻢ ﻻ ﻳ‪‬ﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻻ ﻳﺮﻭﻥ ﻓﻴﻪ‬
‫ﺍﳊﻖ‪ ‬ﻭﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ ﺍﻟﱵ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻛﻤﺎﻟﻪ ﻭﲤﺎﻣﻪ ﻭﺧﻠﻮ‪‬ﻩ ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ‪..‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ) ‪ ( ûüÏJyfôãF{$#‬ﺗﻌﲏ ﻣﺎ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﺗﻔﺎﺳﲑﻧﺎ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﻣﻦ ﺃﻧ‪‬ﻬﺎ‬
‫ﺗﻌﲏ ﻏﲑ‪ ‬ﻗﻮﻡﹺ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺪ‪‬ﺛﻮﻥ ﺑﻠﻐﺎﺕ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻟﺘﻨﺎﻗﺾ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺩﻟﹼﺔ ‪ ،‬ﻭﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﺑﺄﻡ‪ ‬ﺃﻋﻴﻨﻨﺎ ‪..‬‬
‫‪ – ١‬ﻳﺘﻨﺎﻗﺾ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻣﻊ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﹸﻧﺰﻝ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻘﻮﻡ ﺍﻟﻌﺮﺏ ﻭﺣﺪﻫﻢ ‪ ..‬ﻓﺒﻌﺾ ﺍﻷﻋﺠﻤﲔ ) ﺇﻥ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﻷﻋﺠﻤﲔ ﲢﻤﻞ‬
‫ﻣﻌﲎ‪ ‬ﻗﻮﻣﻴ‪‬ﺎﹰ ﻛﻤﺎ ﺗﺬﻫﺐ ﺍﻟﺘﻔﺎﺳﲑ ( ﺃﹸﻧﺰﹺﻝ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻣﻦ ﲨﻠﺔ ﺍﻟﻨﺎﺱ‬
‫‪ÇÙ÷èt/ 4’n?tã çm»uZø9¨“tR öqs9ur‬‬ ‫ﺍﻟﺬﻳﻦ ﺃﹸﻧﺰﻝ ﺇﻟﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ )‬
‫‪ ( tûüÏJyfôãF{$#‬ﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳﻌﲏ ﺑﻌﺾ ﻣﺎ ﻫﻮ ﻟﻴﺲ ﻣﻦ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ‪ ،‬ﻷﻥﹼ ﺍ‪‬ﺮﻣﲔ ﺍﻟﺬﻳﻦ‬
‫ﺗﺼﻔﻬﻢ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﱴ ﻳﺮﻭﺍ‬
‫ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ‪ ،‬ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ﻭﰲ ﻛﻞﱢ ﺍﻷﻗﻮﺍﻡ ‪..‬‬
‫‪ – ٢‬ﻭﻳﺘﻨﺎﻗﺾ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ‪ ،‬ﻓﻐﲑ ﺍﻟﻌﺮﺏ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺁﻣﻦ‬
‫ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﺠﻤﲔ ) ‪( šúüÏZÏB÷sãB ¾ÏmÎ/ (#qçR$Ÿ2 $¨B‬‬
‫‪ ..‬ﻓﻼ ﺗ‪‬ﻮﺟﺪ ﺃﹸﻣ‪‬ﺔ ﺇﻻﹼ ﻭﻓﻴﻬﺎ ﻣﻦ ﺁﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺍﳉﺰﻡ ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ‬
 ‫‪٧٩‬‬ ‫‪‬‬
‫‪ ( tûüÏJyfôãF{$#‬ﺗﻌﲏ ﺑﻌﺾ ﺍﻟﻘﻮﻣﻴ‪‬ﺎﺕ ﺍﻷﺧﺮﻯ ‪ ،‬ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﻭﺟﻮﺩ‬ ‫‪ÇÙ÷èt/‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻛﻞﱢ ﺍﻟﻘﻮﻣﻴ‪‬ﺎﺕ ‪ ،‬ﻭﻳﺘﻨﺎﻗﺾ‪ ‬ﻣﻊ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻨﻬﺠﺎﹰ ﻟﻜﻞﱢ‬
‫ﺍﻟﻘﻮﻣﻴ‪‬ﺎﺕ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
‫ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﺑﺘﻔﺴﲑﻫﺎ ﺍﳌﻨﺴﺠﻢ ﻣﻊ ﺭﻭﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻜﺘﺎﺏ ﻣ‪‬ﱰﻝ‬
‫ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﻣﻊ ﺳﺎﺣﺔ ﺭﺳﺎﻟﺔ ﳏﻤ‪‬ﺪ ‪ r‬ﻭﺍﻟﱵ ﻫﻲ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪،‬‬
‫ﺗ‪‬ﺆﻛﹼﺪ ﺻﺤ‪‬ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ ﺗﻔﺴﲑﻧﺎ ﻟﻜﻠﻤﺔ ) &‪.. ( @‘ÏJyfôãr‬‬

‫) ‪uqèd ö@è% 3 @’Î1t•tãur @‘ÏJygõƒ-#uä ( ÿ¼çmçG»tƒ#uä ôMn=Å_Áèù Ÿwöqs9 (#qä9$s)©9 $|‹ÏJygõƒr& $ºR#uäö•è% çm»oYù=yèy_ öqs9ur‬‬

‫‪óOÎgøŠn=tæ uqèdur Ö•ø%ur öNÎgÏR#sŒ#uä þ’Îû šcqãYÏB÷sムŸw šúïÏ%©!$#ur ( Öä!$xÿÏ©ur ”W‰èd (#qãZtB#uä šúïÏ%©#Ï9‬‬

‫‪ ] ( 7‰‹Ïèt/ ¥b%s3¨B `ÏB šc÷ryŠ$uZムš•Í´¯»s9'ré& 4 ‘¸Jtã‬ﻓﺼ‪‬ﻠﺖ ‪[ ٤٤ :‬‬

‫ﺫﻫﺒﺖ ﺗﻔﺎﺳﲑﻧﺎ ‪ -‬ﺗﻘﻠﻴﺪﺍﹰ ‪ -‬ﺇﱃ ﺃﻥﹼ ﻛﻠﻤﺔ ) ‪ ( ‘ÏJygõƒ-#uä‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻌﲏ‬
‫ﻗﺮﺁﻧﺎﹰ ﺑﻠﻐﺔ ﻏﲑ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﺇﱃ ﺃﻥﹼ ﻛﻠﻤﺔ ) ‪ ( 3 @’Î1t•tãur‬ﺗﻌﲏ ﺭﺳﻮﻻﹼ ﻋﺮﺑﻴ‪‬ﺎﹰ ‪ ،‬ﺃﻭ ﻗﻮﻣﺎﹰ‬
‫ﻋﺮﺑﺎﹰ ‪ ..‬ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ - ١‬ﺍﻟﻜﻠﻤﺘﺎﻥ ) ‪ ( 3 @’Î1t•tãur @‘ÏJygõƒ-#uä‬ﻛﻠﻤﺘﺎﻥ ﻗﺮﺁﻧﻴ‪‬ﺘﺎﻥ ﻣ‪‬ﺘﺘﺎﻟﻴﺘﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺣﺮﻑ ﻋﻄﻒ‬
‫‪ ،‬ﻭﺇﻋﺎﺩﺓ ﻛﻞﱟ ﻣﻨﻬﻤﺎ ﺇﱃ ﺃﻣﺮﹴ ﳐﺘﻠﻒ‪ ‬ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗ‪‬ﻌﺎﺩ ﺇﻟﻴﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺧﺮﻯ ﺩﻭﻥ ﺇ ‪‬‬
‫ﻱ‬
‫ﺩﻟﻴﻞﹴ ‪ ،‬ﺃﻣﺮ‪ ‬ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻧﺴﺠﺎﻡ ﺭﻭﺡ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﺎﻷَﻭﱃ ﺃﻥ ﺗ‪‬ﻌﺎﺩ ﺍﻟﻜﻠﻤﺘﺎﻥ ﺇﱃ ﺃﻣﺮﹴ‬
‫ﻭﺍﺣﺪ‪.. ‬‬
‫) ‪çm»oYù=yèy_ öqs9ur‬‬ ‫‪ - ٢‬ﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ‪ -‬ﻛﻤﺎ ﺫﻫﺒﺖ ﺍﻟﺘﻔﺎﺳﲑ ‪ -‬ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ، ( 3 @’Î1t•tãur @‘ÏJygõƒ-#uä ( ÿ¼çmçG»tƒ#uä ôMn=Å_Áèù Ÿwöqs9 (#qä9$s)©9 $|‹ÏJygõƒr& $ºR#uäö•è%‬ﺃﻧ‪‬ﻪ ﻟﻮ ﻧ‪‬ﺰ‪‬ﻝ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﺑﻠﻐﺔ ﻗﻮﻣﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ‪ ،‬ﻟﻘﺎﻝ ﺍﻟﻌﺮﺏ ‪ -‬ﻣ‪‬ﺤﺘﺠ‪‬ﲔ ‪ -‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺑﻠﻐﺔ ﳐﺎﻟﻔﺔ‬
 ‫‪٨٠‬‬ ‫‪‬‬
‫ﻟﻠﻐﺘﻬﻢ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻭﻟﻠﻐﺔ ﺍﻟﺮﺳﻮﻝ ‪ .. r‬ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﺻﺤﻴﺤﺎﹰ ‪ ،‬ﻷﺩ‪‬ﻯ‬
‫ﺫﻟﻚ ‪ -‬ﺳﻮﺍﺀ ﻋﻠﻢ ﻣﻦ ﳚﺰﻡ ‪‬ﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﻡ ﱂ ﻳﻌﻠﻢ ‪ -‬ﺇﱃ ﺃﻥﱠ ﻟﻐﲑ ﺍﻟﻌﺮﺏ ﻣﱪ‪‬ﺭﺍﺕ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ ﻛﻮﻥ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻟﻐﺎ‪‬ﻢ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ‪ ،‬ﻭﻋﻠﻰ ﻛﻮﻥ ﻟﻐﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺗﺘﻌﺎﺭﺽ ﺃﻳﻀﺎﹰ ﻣﻊ ﻟﻐﺎ‪‬ﻢ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ‬
‫ﻳﺘﻌﺎﺭﺽ ﲤﺎﻣﺎﹰ ﻣﻊ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻜﺘﺎﺏ ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﻣﻊ ﺣﻘﻴﻘﺔ ﺑﻌﺚ ﳏﻤ‪‬ﺪ‬
‫‪ r‬ﻟﻠﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﻘﻮﻣﻴ‪‬ﺎﺕ ﻭﻟﻐﺎ‪‬ﺎ ‪..‬‬
‫) ‪Ÿw šúïÏ%©!$#ur ( Öä!$xÿÏ©ur ”W‰èd (#qãZtB#uä šúïÏ%©#Ï9 uqèd ö@è%‬‬ ‫‪ - ٣‬ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫‪، ( 7‰‹Ïèt/ ¥b%s3¨B `ÏB šc÷ryŠ$uZムš•Í´¯»s9'ré& 4 ‘¸Jtã óOÎgøŠn=tæ uqèdur Ö•ø%ur öNÎgÏR#sŒ#uä þ’Îû šcqãYÏB÷sãƒ‬‬
‫ﺗ‪‬ﺒﻴ‪‬ﻦ ﺣﻘﻴﻘﺔ ﺗﻔﺎﻋﻞ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻌﺮﺏ ﻭﺣﺪﻫﻢ ‪ ،‬ﻓﺎﻧﻘﺴﺎﻡ‬
‫ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺇﱃ ﻗﺴﻢ ﻳﺆﻣﻦ ﺑﻪ ‪ ،‬ﻭﻗﺴﻢ ﻻ ﻳﺆﻣﻦ ﺑﻪ ‪ ،‬ﻣﺴﺄﻟﺔ ﻻ ﳝﻜﻦ ﺣﺼﺮﻫﺎ ﺑﻘﻮﻡ ﺍﻟﻌﺮﺏ ‪..‬‬
‫ﺇﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻟﻮ ﺟﻌﻠﻨﺎ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﲟﺎﻫﻴ‪‬ﺔ‬
‫ﻟﻴﺴﺖ ﻛﺎﻣﻠﺔ ﻭﻟﻴﺴﺖ ﺗﺎﻣ‪‬ﺔ ﻭﻟﻴﺴﺖ ﺧﺎﻟﻴﺔ ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ‪ ،‬ﻭﻟﻮ ﺟﻌﻠﻨﺎ ﺁﻳﺎﺗﻪ‬
‫ﻟﻴﺴﺖ ﻣﻔﺼ‪‬ﻠﺔ ﻭﻟﻴﺴﺖ ﻣﺒﻴ‪‬ﻨﺔ ﺑﺘﻤﺎﻡ ﻛﺎﻣﻞ ﻣﻦ ﺃﻱ‪ ‬ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ‪ ،‬ﻟﻜﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺣﺎﻭﻳﺎﹰ ﻋﻠﻰ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ‪ ،‬ﻭﻟﺮﺃﻭﺍ ﻓﻴﻪ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ‪ ،‬ﻭﳊﺴﺒﻮﺍ ﺃﻥﱠ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ‬
‫ﻭﺍﻟﺘﻤﺎﻡ ﺣﺴﺐ ﻣﺎ ﻳﻨﺎﺳﺐ ﺃﻫﻮﺍﺀﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻴﺐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻘﺎﻟﻮﺍ ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ‪،‬‬
‫ﺃﻋﻴﺐ ﻭﻧﻘﺺ ‪ ،‬ﻭﻛﻤﺎﻝ ﻭﲤﺎﻡ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺘ‪‬ﺼﻒ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪،‬‬
‫ﻛﺘﺎﺑﺎﹰ ﻭﺣ‪‬ﻜﻤﺎﹰ ﻭﻟﺴﺎﻧﺎﹰ ‪ ،‬ﻫﻮ ﻧﺘﻴﺠﺔ ﻟﻜﻮﻥ ﻣﻔﺮﺩﺍﺗﻪ ﻓﻄﺮﻳ‪‬ﺔ ﻣ‪‬ﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻴﺪﺍﹰ ﻋﻦ‬
‫ﺃﻱ‪ ‬ﺍﺧﺘﻴﺎﺭﹴ ﺑﺸﺮﻱ‪ ، ‬ﻭﻧﺘﻴﺠﺔ ﻟﺮﺑﻂ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪،‬‬
‫ﻭﻓﻖ ﺣﻜﻤﺔ ﻣﻄﻠﻘﺔ ﻭﻋﻠﻢﹴ ﻣﻄﻠﻖﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺪﻻﻻﺕ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﲢﻤﻞ ﻣﻦ ﺍﻷﺩﻟﹼﺔ ﻭﺍﳌﻌﺎﱐ ﺃﻛﱪ‬
‫ﺑﻜﺜﲑ ﳑﺎ ﺗ‪‬ﺒﻴ‪‬ﻨﻪ ﻟﻨﺎ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ ،‬ﻭﻣﻦ ﺃﻥ ﺗ‪‬ﺤﻴﻂ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ‪‬ﺬﻩ ﺍﻷﺩﻟﹼﺔ ﻭﺍﳌﻌﺎﱐ ‪،‬‬
 ‫‪٨١ ‬‬
‫ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺻﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻮﻕ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﻟﱵ ﰎﹼ ﺗﻘﻌﻴﺪﻫﺎ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻟﺒﺸﺮ ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗ‪‬ﺴﻤ‪‬ﻲ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﺗﺴﻤﻴﺔ ﻣﻄﻠﻘﺔ ‪ ،‬ﻓﺈﻥﱠ ﺫﻟﻚ‬
‫ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺍﻷﲰﺎﺀ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﺴﻤ‪‬ﻲ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ‪ ،‬ﺗﺘﻘﺎﺭﺏ ﰲ ﺑﻨﻴﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‬
‫ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺗﻘﺎﺭﺑﺎﹰ ﻳﻮﺍﺯﻱ ﺗﻘﺎﺭﺏ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﲞﻮﺍﺻ‪‬ﻬﺎ ﻭﺻﻔﺎ‪‬ﺎ‬
‫‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻳﺪﺧﻞ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐ ﰲ ﻣﻌﺎﺩﻟﺔ ﺍﻟﻮﺻﻒ ﻛﻮﺍﺣﺪﺓ ﻣﻌﲎ ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺠﺮ‪‬ﺩ ﻟﺒﻨﺔ‬
‫ﺻﻮﺗﻴ‪‬ﺔ ﰲ ﺑﻨﺎﺀ ﺍﻟﻜﻠﻤﺔ ‪ ..‬ﻭﺃﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺫﻟﻚ ﻫﻮ ﺍﻷﺣﺮﻑ ﺍﻟﻨﻮﺭﺍﻧﻴ‪‬ﺔ ﰲ ﺑﺪﺍﻳﺔ ﺑﻌﺾ‬
‫ﺍﻟﺴ‪‬ﻮ‪‬ﺭ ‪ ،‬ﺍﻟﱵ ﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ ﰲ ﺁﻳﺎﺕ ﻛﻌﺒﺎﺭﺍﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻣﺴﺘﻘﻠﹼﺔ ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﻦ ﻟﻌﺎﻗﻞ ﺃﻥ‬
‫ﻳﺘﺼﻮ‪‬ﺭ ﺃﻧ‪‬ﻬﺎ ﳎﺮ‪‬ﺩ ﻭﺍﺣﺪﺍﺕ ﺻﻮﺗﻴ‪‬ﺔ ﺩﻭﻥ ﻣﻌﲎ ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( AŽ•Î7yz AOŠÅ3ym ÷bà$©! `ÏB ôMn=Å_Áèù §NèO ¼çmçG»tƒ#uä ôMyJÅ3ômé& ë=»tGÏ. 4 •!9#‬ﻫﻮﺩ ‪[ ١ :‬‬
‫ﻓﺎﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﻟﻠﻤﻌﲎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻲ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﺗﺄﰐ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﳌﺎﻫﻴ‪‬ﺔ ﺍﳌﻮﺻﻮﻑ ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﺟﺘﻤﺎﻉ ﻣﻌﺎﱐ ﺍﳊﺮﻭﻑ ﺍﳌﻜﻮ‪‬ﻧﺔ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ‬
‫ﺑﺘﺮﺗﻴﺐ ﻣ‪‬ﻌﻴ‪‬ﻦ ‪ ..‬ﻓﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺘﻜﻮ‪‬ﻥ ﻣﻦ ﺍﳊﺮﻭﻑ ﺫﺍ‪‬ﺎ ‪ ،‬ﻳﻌﻮﺩ ﺍﻻﺧﺘﻼﻑ ﰲ ﻣﺎ ﲢﻤﻠﻪ‬
‫ﻣﻦ ﻣﻌﺎﻥ‪ ‬ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﺗﺮﺗﻴﺐ ﺍﳊﺮﻭﻑ ﺍﳌﻜﻮ‪‬ﻧﺔ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ‪ ،‬ﻣﻊ ﺍﻷﺧﺬ ﺑﻌﲔ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﻛﻮﻥ ﺍﳊﺮﻑ ﻳﻨﺘﻤﻲ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﺃﻭ ﻛﻮﻧﻪ ﻻ‬
‫ﻳﻨﺘﻤﻲ ﺇﱃ ﻫﺬﺍ ﺍﳉﺬﺭ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺿﻤﻦ ﻗﻮﺍﻧﲔ ﻭﻧﻈﻢ ﻣﻄﻠﻘﺔ ﺗﻨﺘﻈﻢ ‪‬ﺎ ﻭﺍﺣﺪﺍﺕ ﺍﳌﻌﲎ‬
‫) ﺍﳊﺮﻭﻑ ( ﰲ ﺻﻴﺎﻏﺔ ﻣﻄﻠﻘﺔ ﺻﺎﻏﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻤﻌﲎ ﻭﻫﻲ ) ‪( ٢٨‬‬
‫ﺣﺮﻓﺎﹰ ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ‪ ،‬ﲝﻴﺚ ﻳﺘﻢ‪ ‬ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻮﺻﻒ ﺍﳌﻄﻠﻖ ﻟﻸﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﺻﻔﺎﹰ ﳛﻤﻞ‬
‫ﻣﻔﺎﺗﻴﺢ ﻛﻞﹼ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪..‬‬
‫ﻭﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ) ﲟﺎ ﻓﻴﻬﺎ ﺍﳊﺮﻭﻑ ﻛﻮﺍﺣﺪﺍﺕ ﻣﻌﲎ ( ﺻﺎﳊﺔ ﻟﺘﺴﻤﻴﺔ ﻛﻞﱢ‬
‫ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻣﻨﻈﺎﺭ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻣﺎﻫﻴ‪‬ﺘﻬﺎ ‪ ،‬ﻻ ﻣﻦ ﻣﻨﻈﺎﺭ ﻣﺎ ﻧﺮﺍﻩ ﻣﻦ ﻇﺎﻫﺮﻫﺎ ‪..‬‬
 ‫‪٨٢ ‬‬
‫ﻓﺎﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﻣﻨﻈﺎﺭﻧﺎ ﺍﻟﻈﺎﻫﺮﻱ ‪،‬‬
‫ﳜﺘﻠﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﺎﱂ ﺍﻷﻣﺮ ﺍ‪‬ﺮ‪‬ﺩ ﻋﻦ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺍﻟﺬﻱ ﻻ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪..‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻧﺰﻝ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ‪ ،‬ﻳﻘﺘﻀﻲ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺗﺒﻴﺎﻧﺎﹰ ﳉﻤﻴﻊ ﺍﻷﲰﺎﺀ ﺍﳊﻖ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﻤ‪‬ﻲ ‪ -‬ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻛﻞﱠ‬
‫ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪..‬‬
‫ﻭﺣﱴ ﻧ‪‬ﺪﺭﻙ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﳓﺘﺎﺝ ﳌﻔﺎﺗﻴﺢ ﺃﺳﺮﺍﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻟﻠﺪﺧﻮﻝ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ‬
‫ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻛﻠﻤﺎﺗﻪ ﻭﲨﻠﻪ ‪ ،‬ﻭﳓﺘﺎﺝ ﺃﻳﻀﺎﹰ ﺇﱃ ﻣﻔﺎﺗﻴﺢ ﺇﺩﺭﺍﻙ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻷﺷﻴﺎﺀ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ..‬ﻋﻨﺪﻫﺎ ﺳﻨﺮﻯ ﺃﻥﹼ ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻳﻨﻄﻮﻱ ﲢﺖ ﻣﺎ ﺗﺼﻔﻪ ﻭﺗﺼﻮ‪‬ﺭﻩ ﻛﻞﱡ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ..‬ﻭﰲ ﺍﻵﺧﺮﺓ ﻋﻨﺪﻣﺎ ﻳﺄﰐ‬
‫ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺳﻨﺮﻯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺄﻡ‪ ‬ﺃﻋﻴﻨﻨﺎ ‪..‬‬
‫‪٨٣‬‬ ‫‪‬‬
‫ﺩﻻﻻﺕ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻭﺻﻴﺎﻏﺘﻪ ﰲ ﻋﺎﱂ ﺍﻷﻣﺮ‬

‫ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ﻭﻗﻮﺍﻧﻴﻨﻪ ﻭﻧﻈﻤﻪ ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺻﻮﺭ ﺍﻷﺷﻴﺎﺀ ﰲ ﻋﺎﱂ ﺍﻷﻣﺮ‬

‫)ﻋﺎﱂ ﺍﻷﻣﺮ(‬

‫ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ‬

‫ﻣﻔﺎﺗﻴﺢ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ‬

‫ﺩﺍﺧﻞ ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ‬
‫)ﻋﺎﱂ ﺍﳋﻠﻖ(‬
 

 
 
 
 
 
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 ‫‪ ‬‬
‫ﻣﻔﻬﻮﻣﺎ ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ ﳘﺎ ﻣﻔﻬﻮﻣﺎﻥ ﻧﺴﺒﻴ‪‬ﺎﻥ ‪ ،‬ﲣﻀﻊ ﳍﻤﺎ – ﻣﻦ ﻣﻨﻈﺎﺭﻧﺎ ﳓﻦ ﺍﶈﻜﻮﻣﲔ‬
‫ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ – ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ ﺍﳌﺘﺸﻴ‪‬ﺌﺔ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪..‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥﱠ ﻫﻨﺎﻙ ﻧﻮﻋﲔ ﰲ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﺎﺋﺪ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﳘﺎ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻭﻋﺎﱂ ﺍﻷﻣﺮ ‪،‬‬
‫ﻭﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺧﺼﺎﺋﺼﻪ ﻭﺻﻔﺎﺗﻪ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻩ ‪..‬‬
‫) &‪ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬ﺍﻷﻋﺮﺍﻑ ‪[ ٥٤ :‬‬
‫‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﻋﺎﱂ ﺍﳋﻠﻖ ﻳﺘﻤﻴ‪‬ﺰ ﺑﻜﻮﻧﻪ ﻋﺎﱂﹶ ﺍﻷﺷﻴﺎﺀ ‪..‬‬
‫) ‪ ] ( ã•»£gs)ø9$# ߉Ïnºuqø9$# uqèdur &äóÓx« Èe@ä. ß,Î=»yz ª!$# È@è%‬ﺍﻟﺮﻋﺪ ‪[ ١٦ :‬‬

‫) ‪ ] ( #\•ƒÏ‰ø)s? ¼çnu‘£‰s)sù &äóÓx« ¨@à2 t,n=yzur‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ٢ :‬‬

‫) ‪ ] ( ×@‹Ï.ur &äóÓx« Èe@ä. 4’n?tã uqèdur ( &äóÓx« Èe@à2 ß,Î=»yz ª!$#‬ﺍﻟﺰﻣﺮ ‪[ ٦٢ :‬‬

‫ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( &äóÓx« ¨@à2‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻫﻲ ﻣﻄﻠﻘﺔ ‪ ،‬ﻭﺗﻌﲏ‬
‫ﲨﻴﻊ‪ ‬ﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻫﻲ ﻛﻞﱡ ﻣﺎ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ‪..‬‬
‫ﻭﻛﻞﱡ ﻣﺎ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ) ‪ ( &äóÓx« ¨@à2‬ﻟﻪ ﺯﻭﺝ‪ ‬ﺁﺧﺮ ‪ ..‬ﻓﻌﺎﱂ ﺍﳋﻠﻖ ﻳﺘﻤﻴ‪‬ﺰ –‬
‫ﺃﻳﻀﺎﹰ – ﺑﻜﻮﻧﻪ ﳐﻠﻮﻗﺎﹰ ﻣﻦ ﺃﺯﻭﺍﺝ ‪..‬‬
‫) ‪ ] ( tbrã•©.x‹s? ÷/ä3ª=yès9 Èû÷üy`÷ry— $oYø)n=yz >äóÓx« Èe@à2 `ÏBur‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ٤٩ :‬‬

‫ﻭﻫﻨﺎ – ﺃﻳﻀﺎﹰ – ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( >äóÓx« Èe@à2 `ÏBur‬ﻫﻲ ﻋﺒﺎﺭﺓﹲ ﻣﻄﻠﻘﺔﹲ ﺗﻌﲏ ﲨﻴﻊ‬
‫ﺍﻷﺷﻴﺎﺀ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ ..‬ﻓﻜﻞﱡ ﺷﻲﺀٍ ﳐﻠﻮﻕﹴ ﻣﻜﻮ‪‬ﻥﹲ ﻣﻦ ﺃﺯﻭﺍﺝ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻞﹼ ﻣﺎ ﻳﻨﺘﻤﻲ ﺇﱃ‬
‫ﻋﺎﱂ ﺍﳋﻠﻖ ) ﻋﺎﱂ ﺍﻷﺷﻴﺎﺀ ( ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ﻗﺒﻞ ﺧﻠﻘﻪ ‪..‬‬
 ‫‪٨٦‬‬ ‫‪‬‬
‫) &‪ ] ( $\«ø‹x© à7tƒ óOs9ur ã@ö6s% `ÏB çm»oYø)n=yz $¯Rr& ß`»|¡RM}$# ã•à2õ‹tƒ Ÿwurr‬ﻣﺮﱘ ‪[ ٦٧ :‬‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﻛﻤﺨﻠﻮﻕ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﻧﺎﻣﻮﺱ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﰲ‬
‫ﻛﻞﱢ ﺷﻲﺀ ‪ ..‬ﻓﺒﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﱵ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﻛﻤﺴﺄﻟﺘﲔ ﻣﺘﻘﺎﺑﻠﺘﲔ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥﹶ ﺍﻟﺒﺸﺮ‬
‫– ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ – ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺯﻭﺟﲔ ‪ ،‬ﻗﺴﻢ ﻛﺎﻓﺮ‬
‫‪ ،‬ﻭﻗﺴﻢ ﻣﺆﻣﻦ ‪..‬‬
‫) ‪ ] ( 4 Ö`ÏB÷s•B /ä3ZÏBur Ö•Ïù%Ÿ2 ö/ä3ZÏJsù ö/ä3s)n=s{ “Ï%©!$# uqèd‬ﺍﻟﺘﻐﺎﺑﻦ ‪[ ٢ :‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﺸﺮ‪ ) ‬ﻧﻘﻴﺾ ﺍﳋﲑ ( ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ‪..‬‬
‫) ‪ ] ( t,n=y{ $tB ÎhŽŸ° `ÏB ÇÊÈ È,n=xÿø9$# Éb>t•Î/ èŒqããr& ö@è%‬ﺍﻟﻔﻠﻖ ‪[ ٢ – ١ :‬‬
‫‪ ..‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﻛﻴﻒ ﺃﻥﱠ ﺍﳌﺸﻴﺌﺔ ﺍﻟﱵ ﺳﺎﺣﺔ ﺣﺮﻛﺘﻬﺎ‬
‫ﻭﺗﻔﺎﻋﻠﻬﺎ ﻋﺎﱂﹸ ﺍﳋﻠﻖ ‪ ،‬ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺮﺗﺒﻂ ﺑﺎﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻗﻀﺔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻓﻔﻲ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﳝﻜﻦ ﻋﻄﻒ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﻋﻠﻰ ﻣﺸﻴﺌﺔ ﻭﺍﺣﺪﺓ ‪ ...‬ﻭﻣﺮﺟﻊ ﺫﻟﻚ ﺃﻥﱠ ﻋﺎﱂ‬
‫ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ) ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ( ﻣﻜﻮ‪‬ﻥ ﻣﻦ ﺃﺯﻭﺍﺝ ﻭﳛﺘﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪..‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺪﺭﻙ ﻋﻤﻖ ﺍﻟﻜﻔﺮ ﺍﻟﻨﺎﺗﺞ ﻋﻦ ﺍﺩ‪‬ﻋﺎﺀ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ﺑﺄﻥﱠ ﷲ ﺗﻌﺎﱃ ﻭﻟﺪﺍﹰ ‪..‬‬
‫‪š•Ï9ºsŒ ( «!$# ÚÆö/$# ßxŠÅ¡yJø9$# “t•»|Á¨Y9$# ÏMs9$s%ur «!$# ßûøó$# í•÷ƒt“ãã ߊqßgu‹ø9$# ÏMs9$s%ur‬‬ ‫)‬
‫‪4’¯Tr& 4 ª!$# ÞOßgn=tG»s% 4 ã@ö6s% `ÏB (#rã•xÿŸ2 tûïÏ%©!$# tAöqs% šcqä«Îg»ŸÒム( óOÎgÏdºuqøùr'Î/ Oßgä9öqs%‬‬

‫‪ ] ( šcqà6sù÷sãƒ‬ﺍﻟﺘﻮﺑﺔ ‪[ ٣٠ :‬‬
‫ﻓﺬﻟﻚ ﻳﻘﺘﻀﻲ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺗﻘﺘﻀﻲ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﺍﳊﺎﺩﺙ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﱰﹼﻩ‪ ‬ﻋﻦ ﻛﻞﹼ ﺫﻟﻚ ‪..‬‬
‫) )‪ ] ( ¢ Ó$s!ur ¼ã&s! šcqä3tƒ br& ÿ¼çmoY»ysö7ß™ ( Ó‰Ïmºur ×m»s9Î) ª!$# $yJ¯RÎ‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٧١ :‬‬

‫) &‪ ] ( ( &äóÓx« ¨@ä. t,n=yzur ( ×pt6Ås»|¹ ¼ã&©! `ä3s? óOs9ur Ó$s!ur ¼çms9 ãbqä3tƒ 4’¯Tr‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٠١ :‬‬
 ‫‪٨٧‬‬ ‫‪‬‬
‫) ‪ ] ( 4 ÿ¼çmoY»ysö7ß™ ( 7$s!ur `ÏB x‹Ï‚-Gtƒ br& ¬! tb%x. $tB‬ﻣﺮﱘ ‪[ ٣٥ :‬‬
‫ﺃﻣ‪‬ﺎ ﻋﺎﱂ ﺍﻷﻣﺮ ﻓﻬﻮ ﻋﺎﱂﹲ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻣﺒﺎﺷﺮﺓ ‪ ،‬ﻭﻫﻮ ﻓﻮﻕ ﻋﺎﱂ ﺍﳋﻠﻖ‬
‫ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﻓﻮﻕ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﻭﺍﻟﺘﺤﻴ‪‬ﺰ ‪ ..‬ﻭﻟﺬﻟﻚ ﰲ ﻋﺎﱂ ﺍﻷﻣﺮ ﻻ ﲡﺘﻤﻊ‬
‫ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ‪ ..‬ﻓﻜﻮﻥ ﻋﺎﱂ ﺍﻷﻣﺮ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ‬
‫ﻣﺒﺎﺷﺮﺓ ‪ ،‬ﻓﻬﻮ ﻻ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪..‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻪ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﱂ ﺗﺄﺕ ﻛﻠﻤﺔ ﺍﺳﻢ ﺍﳌﻀﺎﻓﺔ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ‬
‫‪ ،‬ﱂ ﺗﺄﺕ ﻣﺮﺗﺒﻄﺔﹰ ﺑﺄﻱ‪ ‬ﺍﺳﻢ ﺻﻔﺔ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﺃﺗﺖ ﻣﺮﺗﺒﻄﺔ ﺑﻜﻠﻤﱵ‬
‫) ﺍﷲ – ﺭﺏ ( ‪ .....‬ﻭﰲ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ﺍﳌﺮﺗﺒﻄﺔ ﻣﺒﺎﺷﺮﺓ ﺑﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪،‬‬
‫ﻧﺮﻯ ﺃﻧ‪‬ﻪ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﱂ ﺗﺄﺕ ﻛﻠﻤﺔ ﺃﻣﺮ ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ – ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ – ﺇﻻﹼ‬
‫ﻣﺮﺗﺒﻄﺔ ﺑﻜﻠﻤﱵ ) ﺍﷲ – ﺭﺏ ( ‪ ،‬ﻓﻠﻢ ﺗﺄﺕ ﻣﺮﺗﺒﻄﺔﹰ ﺑﺄﻱ‪ ‬ﺍﺳﻢ ﺻﻔﺔ‪ ‬ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻓﻤﺴﺎﺋﻞ ﺍﻷﻣﺮ ﺗﺮﺗﺒﻂ ﻣﺒﺎﺷﺮﺓﹰ ﺑﺼﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺼﻔﺎﺕ‬
‫‪..‬‬
‫ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗ‪‬ﻌﺪ‪ ‬ﻛﻠﻤﺔ ) ‪ ( ßyr”•9$#‬ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ﻭﺍﺣﺪﺍﺕ ﻭﺻﻒ ﻭﺗﺴﻤﻴﺔ ﳌﺴﺄﻟﺔ‪‬‬
‫ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻷﻣﺮ ‪ ،‬ﻓﻬﻲ ﻣﺴﺄﻟﺔﹲ ﻓﻮﻕ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪..‬‬
‫) ‪ ] ( ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur‬ﺍﻹﺳﺮﺍﺀ ‪[ ٨٥ :‬‬

‫ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è%‬ﺗﻌﲏ ﺃﻥﱠ ﺍﻟﺮﻭﺡ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻭﻫﻲ ﺇﺟﺎﺑﺔ ﻟﻠﺴﺆﺍﻝ ‪ ، ( ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur ) :‬ﻭﻻ‬
‫ﺗﻌﲏ ﺃﺑﺪﺍﹰ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺘﺤﺪ‪‬ﺙ ﺑﻪ ‪ ،‬ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻞ ﺍﻟﻜﺜﲑﻭﻥ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﱂ ﺗﺄﺕ ﻛﻠﻤﺔ ) ‪ ( ßyr”•9$#‬ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻭﻻ ﻣﺮ‪‬ﺓ ﻣﺮﺗﺒﻄﺔ‬
‫ﲟﺴﺎﺋﻞ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﺄﰐ ﻣﺮﺗﺒﻄﺔﹰ ﲟﺴﺎﺋﻞ ﺍﻷﻣﺮ ‪..‬‬
 ‫‪٨٨‬‬ ‫‪‬‬
‫) ‪ ] ( ÿ¾ÍnÏŠ$t6Ïã ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB Çyr”•9$$Î/ sps3Í´¯»n=yJø9$# ãAÍi”t\ãƒ‬ﺍﻟﻨﺤﻞ ‪[ ٢ :‬‬

‫) ‪ ] ( ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur‬ﺍﻹﺳﺮﺍﺀ ‪[ ٨٥ :‬‬

‫) ‪ ] ( É-Ÿx-G9$# tPöqtƒ u‘É‹Yã‹Ï9 ¾ÍnÏŠ$t7Ïã ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB yyr”•9$# ’Å+ù=ãƒ‬ﻏﺎﻓﺮ ‪:‬‬
‫‪[ ١٥‬‬
‫) ‪ ] ( 4 $tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur‬ﺍﻟﺸﻮﺭﻯ ‪[ ٥٢ :‬‬

‫) ?‪ ] ( 9•öDr& Èe@ä. `ÏiB NÍkÍh5u‘ ÈbøŒÎ*Î/ $pkŽÏù ßyr”•9$#ur èps3Í´¯»n=yJø9$# ãA¨”t\s‬ﺍﻟﻘﺪﺭ ‪[ ٤ :‬‬
‫ﻟﺬﻟﻚ ﻓﺎﻟﺮﻭﺡ – ﻛﻤﺎ ﻧﻔﻬﻤﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻴﺲ ﻣﻦ ﻣﻮﺭﻭﺛﺎﺗﻨﺎ ﺍﻟﺘﻔﺴﲑﻳ‪‬ﺔ ‪،‬‬
‫ﻛﻤﺎ ﺑﻴ‪‬ﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( – ﻫﻮ ﻣﺴﺄﻟﺔﹲ ﻓﻮﻕ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻮ ﻻ ﳛﻤﻞ ﺇ ﹼﻻ‬
‫ﺍﳋﲑ ‪ ،‬ﻷﻥﱠ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺮﺗﺒﻂ ﺑﻪ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺬﻱ ﻻ ﳛﻤﻞ ﺇﻻﹼ ﺍﳋﲑ ‪ ،‬ﻻ ﻳﺮﺗﺒﻂ‬
‫ﺑﻨﻘﻴﺾ ﺫﻟﻚ ‪ ،‬ﻓﻔﻲ ﻋﺎﱂ ﺍﻷﻣﺮ – ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﺮﻭﺡ – ﻻ ﲡﺘﻤﻊ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﻛﻤﺎ‬
‫ﺭﺃﻳﻨﺎ ‪..‬‬
‫‪Ÿw ©!$# žcÎ) ö@è% 3 $pkÍ5 $tRz•sDr& ª!$#ur $tRuä!$t/#uä !$pköŽn=tæ $tRô‰y`ur (#qä9$s% Zpt±Ås»sù (#qè=yèsù #sŒÎ)ur‬‬ ‫)‬
‫‪ ] ( šcqßJn=÷ès? Ÿw $tB «!$# ’n?tã tbqä9qà)s?r& ( Ïä!$t±ósxÿø9$$Î/ â•ßDù'tƒ‬ﺍﻷﻋﺮﺍﻑ ‪[ ٢٨ :‬‬

‫* )‪Ïä!$t±ósxÿø9$# Ç`tã 4‘sS÷Ztƒur 4†n1ö•à)ø9$# “ÏŒ Ç›!$tGƒÎ)ur Ç`»|¡ômM}$#ur ÉAô‰yèø9$$Î/ ã•ãBù'tƒ ©!$# ¨bÎ‬‬ ‫)‬
‫‪ ] ( šcrã•©.x‹s? öNà6¯=yès9 öNä3ÝàÏètƒ 4 ÄÓøöt7ø9$#ur Ì•x6YßJø9$#ur‬ﺍﻟﻨﺤﻞ ‪[ ٩٠ :‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﺎﻩ ﺍﻟﻜﺜﲑﻭﻥ ‪ ،‬ﻓﺨﻠﻄﻮﺍ ﺑﲔ ﺍﻟﻨﻔﺲ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﻭﺍﻟﱵ‬
‫ﺗﻘﻒ ﻭﺭﺍﺀ ﺇﺭﺍﺩﺍ‪‬ﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻭﻣﺎ ﳜﺘﺎﺭﻭﻥ ‪ ،‬ﻭﺑﲔ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﻭﺍﻟﻘﺮﰉ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﺗﺼﻔﻪ ﻛﻠﻤﺔ ﺍﻟﺮﻭﺡ ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﺮﻭﺡ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻭﻳﺘﻌﻠﹼﻖ ﻣﺒﺎﺷﺮﺓﹰ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﻮ ﻓﻴﺾ‪ ‬ﻣﻦ ﻧﻮﺭ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺴﺎﺣﺘﻪ ﻋﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﺍﳌﺘ‪‬ﺼﻒ ﺑﺎﻟﺰﻭﺟﻴ‪‬ﺔ‬
 ‫‪٨٩‬‬ ‫‪‬‬
‫ﻭﺑﺎﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ..‬ﻭﲤﺘﻠﺊ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﺑﻨﺴﺒﺔ ﻣﻦ ﺍﻟﺮﻭﺡ ﺗﺘﻨﺎﺳﺐ‪ ‬ﻣﻊ ﺩﺭﺟﺔ ﺻﻠﺔ ﻫﺬﻩ‬
‫ﺍﻟﻨﻔﺲ ﻭﻗﺮ‪‬ﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﺮﻭﺡ ﻳﺆﻳ‪‬ﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﺍﳌﻘﺮ‪‬ﺑﲔ‬
‫ﻣﻨﻪ – ﺩﻭﻥ ﻏﲑﹺﻫﻢ – ﻧﺘﻴﺠﺔﹰ ﻹﳝﺎ‪‬ﻢ ﻭﺻﺪﻗﻬﻢ ﻭﻋﻤﻠﻬﻢ ﲟﺎ ﻳﻘﺮ‪‬ﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪Iw ¼çm¯Rr& (#ÿrâ‘É‹Rr& ÷br& ÿ¾ÍnÏŠ$t6Ïã ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB Çyr”•9$$Î/ sps3Í´¯»n=yJø9$# ãAÍi”t\ãƒ‬‬ ‫)‬
‫)‪ ] ( Èbqà)¨?$$sù O$tRr& HwÎ) tm»s9Î‬ﺍﻟﻨﺤﻞ ‪[ ٢ :‬‬

‫‪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 :‬‬

‫ﻓﻬﺬﺍ ﺍﻟﺮﻭﺡ ﻧﻮﺭ‪ ‬ﻳﺼﻞﹸ ﻭﻳﻘﺮ‪‬ﺏ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( 5OŠÏètR àM¨Zy_ur ×b$ptø†u‘ur Óy÷rt•sù ÇÑÑÈ tûüÎ/§•s)ßJø9$# z`ÏB tb%x. bÎ) !$¨Br'sù‬ﺍﻟﻮﺍﻗﻌﺔ ‪– ٨٨ :‬‬
‫‪[ ٨٩‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﹸﻮﺣﻰ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﻫﻮ ﺭﻭﺡ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺗﻪ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ‪..‬‬
‫) ‪ ] ( 4 $tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur‬ﺍﻟﺸﻮﺭﻯ ‪[ ٥٢ :‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺎﻟﻨﻮﺭ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻫﻮ ﺍﺳﻢ ﺻﻔﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫) * ‪ ] ( 4 ÇÚö‘F{$#ur ÅVºuq»yJ¡¡9$# â‘qçR ª!$#‬ﺍﻟﻨﻮﺭ ‪[ ٣٥ :‬‬

‫) ‪ ] ( 4 $uZø9t“Rr& ü“Ï%©!$# Í‘q‘Z9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãZÏB$t«sù‬ﺍﻟﺘﻐﺎﺑﻦ ‪[ ٨ :‬‬

‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻣﺴﺎﺋﻞﹶ ﻋﺎﱂ ﺍﻷﻣﺮ ﻫﻲ ﻓﻮﻕ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﻧﻮﺍﻣﻴﺲ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﻓﻮﻕ ﻛﻞﱢ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﺗ‪‬ﻘﺎﺱ ‪‬ﺎ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﻣﻨﻬﺎ ﻣﻘﺎﻳﻴﺲ ﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ ‪ ...‬ﻟﺬﻟﻚ ﻓﻤﻔﻬﻮﻣﺎ ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ ﳘﺎ ﻣﻔﻬﻮﻣﺎﻥ ﻧﺴﺒﻴ‪‬ﺎﻥ ﺗﻘﺎﺱ ‪‬ﻤﺎ ﻣﺴﺎﺋﻞﹸ ﻋﺎﱂ‬
 ‫‪٩٠‬‬ ‫‪‬‬
‫ﺍﳋﻠﻖ ﻓﻘﻂ ‪ ،‬ﻛﻮﻥ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﳋﻠﻖ ﺧﺎﺿﻌﺔ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺇﺧﻀﺎﻉ ﻣﺴﺎﺋﻞ‬
‫ﻋﺎﱂ ﺍﻷﻣﺮ ﻭﻗﻴﺎﺳﻬﺎ ﰲ ﻣﻌﺎﻳﲑ ﺍﻟﺰﻣﻦ ‪ ،‬ﻭﻣﻦ ﻳﺘﺨﻴ‪‬ﻞ ﺃﻥﱠ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ﳝﻜﻦ ﺇﺧﻀﺎﻋﻬﺎ‬
‫ﳌﻔﻬﻮﻡ ﺍﻟﺰﻣﻦ ‪ ،‬ﻓﺘﺼﻮ‪‬ﺭﻩ ﻫﺬﺍ ﺳﺎﻗﻂﹲ ‪ ،‬ﻭﻳﺮﻳﺪ ﺃﻥ ﳚﻌﻞ ﻣﻨﻪ ﻣﻜﻴﺎﻻﹰ ﻳﻜﻴﻞ ﻓﻴﻪ ﻣﺎ ﻫﻮ ﻓﻮﻕ‬
‫ﻋﻠﻤﻪ ﻭﺇﺩﺭﺍﻛﻪ ‪ ،‬ﺑﻞ ﻣﺎ ﻫﻮ ﻓﻮﻕ ﻋﺎﳌﻪ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ‪..‬‬
‫ﻭﺳﻮﺍﺀ ﻣﺴﺎﺋﻞ ﺍﳋﻠﻖ ﺃﻡ ﺍﻷﻣﺮ ‪ ،‬ﻳ‪‬ﻨﻈﹶﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺯﺍﻭﻳﺘﲔ ﳐﺘﻠﻔﺘﲔ ‪..‬‬
‫‪ – ١‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻣﻘﺎﻳﻴﺴﻪ ‪،‬‬
‫ﻓﺈﻥﱠ ﲨﻴﻊ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺴﺎﺋﻞ ﺍﻷﻣﺮ ﻭﺍﻷﺷﻴﺎﺀ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺴﺎﺋﻞ ﺍﳋﻠﻖ ‪ ،‬ﻣﻮﺟﻮﺩﺓﹲ ﰲ ﻋﻠﻢ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻟﻴﺲ ﺣﺎﺩﺛﺎﹰ ‪ ..‬ﺇﻥﱠ ﻣﺴﺄﻟﺔ ﻗﻴﺎﺱ ﺍﳊﻮﺍﺩﺙ ﺯﻣﻨﻴ‪‬ﺎﹰ ﻫﻲ ﻣﺴﺄﻟ ﹲﺔ‬
‫ﻣﻮﺟﻮﺩﺓﹲ ﻓﻘﻂ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﲰﻰ ﻣﻦ ﺃﻥ ﻳ‪‬ﻘﺎﺱ ﻋﻠﻤﻪ‬
‫ﲟﻘﺎﻳﻴﺲ ﳐﻠﻮﻗﺔ ‪ ،‬ﻫﻲ ﻣﻦ ﺧﻠﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
‫‪ – ٢‬ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻧﻨﻈﺮ ﻣﻨﻬﺎ ﳓﻦ ﺍﳌﺨﻠﻮﻗﲔ ‪ ،‬ﻓﺈﻥﱠ ﻣﺴﺎﺋﻞ ﺍﳋﻠﻖ ﺣﺎﺩﺛﺔ ﳍﺎ ﺑﺪﺍﻳﺔ‬
‫ﻭ‪‬ﺎﻳﺔ ‪ ،‬ﻭﻣﺴﺎﺋﻞ ﺍﻷﻣﺮ ﻧﺘﻔﺎﻋﻞ ﻣﻊ ﺁﺛﺎﺭﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺎﺩﺙ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﹼ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻣﺮ ﺣﺎﺩﺛﺔ ‪ ،‬ﻓﻤﺎ ﻫﻮ ﺣﺎﺩﺙ ﻫﻮ ﺁﺛﺎﺭ‪‬ﻫﺎ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ﺍﳌﺘﺸﻴ‪‬ﺌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ ‪..‬‬
‫ﻭﻫﺎﺗﺎﻥ ﺍﻟﺰﺍﻭﻳﺘﺎﻥ ﻧﺮﺍﳘﺎ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﳌﺼﻮ‪‬ﺭ ﳌﺎ ﻗﺎﻟﻪ ﻧﻮﺡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‬
‫ﻟﻘﻮﻣﻪ ‪..‬‬
‫) ‪/ä3s9 ö•Ïÿøótƒ ÇÌÈ Èbqãè‹ÏÛr&ur çnqà)¨?$#ur ©!$# (#r߉ç6ôã$# Èbr& ÇËÈ îûüÎ7•B Ö•ƒÉ‹tR ö/ä3s9 ’ÎoTÎ) ÉQöqs)»tƒ tA$s%‬‬

‫‪óOçFZä. öqs9 ( 㕨zxsムŸw uä!%y` #sŒÎ) «!$# Ÿ@y_r& ¨bÎ) 4 ‘‡K|¡•B 9@y_r& #’n<Î) öNä.ö•½jzxsãƒur ö/ä3Î/qçRèŒ `ÏiB‬‬

‫?‪ ] ( šcqßJn=÷ès‬ﻧﻮﺡ ‪[ ٤ – ٢ :‬‬

‫ﺇﻥﱠ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺍﻟﱵ ﻃﻠﺒﻬﺎ ﻧﻮﺡ‪ ‬ﻣﻦ ﻗﻮﻣﻪ ) ‪ ( Èbqãè‹ÏÛr&ur çnqà)¨?$#ur ©!$# (#r߉ç6ôã$#‬ﺗ‪‬ﻮﺻﻞ ﺇﱃ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ) ‪ ، ( 4 ‘‡K|¡•B 9@y_r& #’n<Î) öNä.ö•½jzxsãƒur ö/ä3Î/qçRèŒ `ÏiB /ä3s9 ö•Ïÿøótƒ‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺍﻟﻌﻤﻞ‬
‫ﺑﻨﻘﻴﺾ ﻫﺬﻩ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﻳ‪‬ﻮﺻﻞﹸ ﺇﱃ ﻧﺘﻴﺠﺔ‪ ‬ﻣﻨﺎﻗﻀﺔ ﻭﻫﻲ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﰲ ﺍﻵﺧﺮﺓ ﻭﺍﻟﻐﺮﻕ ﰲ‬
 ‫‪٩١‬‬ ‫‪‬‬
‫ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻧﻨﻈﺮ ﳓﻦ ﺍﳌﺨﻠﻮﻗﲔ ﻣﻨﻬﺎ ﻓﺈﻥﱠ ﻗﻮﻡ‪ ‬ﻧﻮﺡﹴ ﻛﺎﻧﻮﺍ ﺳﻴ‪‬ﻐﻔﹶﺮ ﳍﻢ‬
‫ﻭﻻ ﻳﻐﺮﻗﻮﻥ ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﻌﻴﺸﻮﻥ ﺃﻛﺜﺮ ﻓﻴﻤﺎ ﻟﻮ ﻋﻤﻠﻮﺍ ‪‬ﺬﻩ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﻓﺄﻃﺎﻋﻮﺍ ﻧﻮﺣﺎﹰ ﻭﻋﺒﺪﻭﺍ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺗ‪‬ﻘﻮﻩ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻔﺘﺮﺿﺔ ‪ ،‬ﻣﻊ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻨﺎﻗﻀﺔ ﳍﺎ ﻭﻫﻲ ﻛﻔﺮﻫﻢ ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻏﺮﻗﻬﻢ ‪ ...‬ﻫﺎﺗﺎﻥ ﺍﻟﻨﺘﻴﺠﺘﺎﻥ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻧﻨﻈﺮ ﻣﻨﻬﺎ ﳓﻦ ﺍﳌﺨﻠﻮﻗﲔ ﻭﺍﺭﺩﺗﺎﻥ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺫﺍﺗﻪ ‪ ،‬ﻛﻮﻧﻨﺎ ﻻ ﻧﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻭﻣﺎ ﺳﻴﻜﻮﻥ ﻓﻴﻪ ‪..‬‬
‫ﻭﻟﻜﻦ‪ ‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ‪ ‬ﺍﻟﻜﺎﺷﻒ ‪ ،‬ﺃﻻ ﻳﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥﱠ ﻗﻮﻡ ﻧﻮﺡﹴ ﺳﻮﻑ‬
‫ﻳﻜﻔﺮﻭﻥ ﻭﺑﺎﻟﺘﺎﱄ ﻳﻐﺮﻗﻮﻥ ‪ ،‬ﻭﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﰲ ﺍﻵﺧﺮﺓ ؟ ‪ ..‬ﺑﺎﻟﺘﺄﻛﻴﺪ ﻳﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺫﻟﻚ‬
‫ﰲ ﻋﻠﻤﻪ ﺍﻷﺯﱄ ‪ ..‬ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﺑﻌﺪ ﺗﺼﻮﻳﺮﻩ ﻟﻠﻨﺘﻴﺠﺔ ﺍﳌﻔﺘﺮﺿﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﱂ ﻳﺄﺧﺬ‬
‫) )‪Ÿw uä!%y` #sŒÎ) «!$# Ÿ@y_r& ¨bÎ‬‬ ‫‪‬ﺎ ﻗﻮﻡ ﻧﻮﺡ ‪ ..‬ﻳﻘﻮﻝ ﻣﺼﻮ‪‬ﺭﺍﹰ ﻣﺎ ﻫﻮ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ‬
‫‪ ، ( šcqßJn=÷ès? óOçFZä. öqs9 ( 㕨zxsãƒ‬ﻓﺎﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ ﻳﻌﻠﻢ ﻣﺎ ﺳﻴﺨﺘﺎﺭ ﻗﻮﻡ ﻧﻮﺡ‬
‫ﻭﻣﺎ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﺧﺘﻴﺎﺭﻫﻢ ‪..‬‬
‫ﻭﻫﺎﺗﺎﻥ ﺍﻟﺰﺍﻭﻳﺘﺎﻥ ﻧﺮﺍﳘﺎ ﺃﻳﻀﺎﹰ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪..‬‬
‫‪óOçFRr& ¢OèO ( ¼çny‰YÏã ‘‡K|¡•B ×@y_r&ur ( Wxy_r& #Ó|Ós% ¢OèO &ûüÏÛ `ÏiB Nä3s)n=yz “Ï%©!$# uqèd‬‬ ‫)‬
‫?‪ ] ( tbrçŽtIôJs‬ﺍﻷﻧﻌﺎﻡ ‪[ ٢ :‬‬
‫ﺇﻥﱠ ﺍﻷﺟﻞ ﺍﻷﻭ‪‬ﻝ ﻗﻀﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﺃﹸﻭﺟﺪﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻭﺫﻟﻚ ﺑﺪﻟﻴﻞ ﻛﻠﻤﺔ )‬
‫( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ .. ( ( Wxy_r& #Ó|Ós% ¢OèO &ûüÏÛ `ÏiB Nä3s)n=yz “Ï%©!$# uqèd‬ﻭﻫﺬﺍ‬ ‫‪OèO‬‬

‫) ‪©!$# (#r߉ç6ôã$#‬‬ ‫ﺍﻷﺟﻞ ﻫﻮ ﻋﻼﻗﺔ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺑﻨﺘﺎﺋﺠﻬﺎ ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﻗﺼﺔ ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫‪ .. ( 4 ‘‡K|¡•B 9@y_r& #’n<Î) öNä.ö•½jzxsãƒur ö/ä3Î/qçRèŒ `ÏiB /ä3s9 ö•Ïÿøótƒ ÇÌÈ Èbqãè‹ÏÛr&ur çnqà)¨?$#ur‬ﻭﻟﻜﻦ‪‬‬
‫ﻫﻨﺎﻙ ﺃﺟﻞﹲ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﻭﻫﻮ ﻣﺎ ﺳﻴﻜﻮﻥ ﻭﻣﺎ ﺳﻴﺨﺘﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬
‫ﻣﻘﺪ‪‬ﻣﺎﺕ ﻭﻣﺎ ﺳﻴﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﻧﺘﺎﺋﺞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ) ‪ .. ( ( ¼çny‰YÏã ‘‡K|¡•B ×@y_r&ur‬ﻛﻤﺎ‬
 ‫‪٩٢‬‬ ‫‪‬‬
‫) )‪šcqßJn=÷ès? óOçFZä. öqs9 ( 㕨zxsムŸw uä!%y` #sŒÎ) «!$# Ÿ@y_r& ¨bÎ‬‬ ‫ﺭﺃﻳﻨﺎ ﰲ ﻗﺼ‪‬ﺔ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫( ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻣﺴﺎﺋﻞ ﺍﳋﻠﻖ ﻭﻣﺴﺎﺋﻞﹸ ﺍﻷﻣﺮ ‪ ،‬ﻳ‪‬ﻨﻈﹶﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺯﺍﻭﻳﺘﲔ ﳐﺘﻠﻔﺘﲔ ‪ ..‬ﻫﻨﺎﻙ ﺍﻟﺰﺍﻭﻳﺔ‬
‫ﺍﻟﱵ ﻧﻨﻈﺮ ﻣﻨﻬﺎ ﳓﻦ ﺍﳌﺨﻠﻮﻗﲔ ‪ ،‬ﻭﻫﻲ ﳏﻜﻮﻣﺔ ﺑﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻭﻫﻨﺎﻙ ﺍﻟﺰﺍﻭﻳﺔ‬
‫ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻓﻮﻕ ﻣﻘﺎﻳﻴﺴﻪ ‪..‬‬
‫ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺈﻥﱠ ﺍﻷﺑﺪﻳ‪‬ﺔ ﲟﻌﲎ ﺍﻟﺴﺮﻣﺪﻳ‪‬ﺔ ﺇﱃ ﺍﻟﻼ‪‬ﺎﻳﺔ ‪ ،‬ﺗ‪‬ﻮﺻﻒ ﺑﺼﻔﺔ ﺍﳋﻠﻮﺩ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﻛﻠﻤﺔ ) &‪ ( 4 #Y‰t/r‬ﻋﻨﺪﻣﺎ ﺗﺘﻌﻠﹼﻖ‪ ‬ﲟﺴﺄﻟﺔ ﻓﻬﻲ ﺗﻌﲏ ﺗﺄﻛﻴﺪﺍﹰ ﳊﻴﺜﻴ‪‬ـﺎﺕ ﻫـﺬﻩ ﺍﳌﺴـﺄﻟﺔ‬
‫ﻭﺗﻔﺼﻴﻼﹰ ﻭﺗﺒﻴﺎﻧﺎﹰ ﳍﺎ ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺳﻴﺎﻕ ﺗﻔﺼﻴﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺗﺒﻴﺎﻧﹺﻬﺎ ‪ ،‬ﻭﻻ ﺗﻌﲏ ﺳـﺮﻣﺪﻳ‪‬ﺔ‬
‫ﺍﻟﺰﻣﺎﻥ ﺇﱃ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ ‪ ..‬ﻓﻘﺪ ﺗﻌﻠﹼﻘﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲟﺴﺎﺋﻞﹶ ﺗﺴﺘﺤﻴﻞﹸ ﻋﻠﻴﻬﺎ‬
‫ﺳﺮﻣﺪﻳﺔ ﺍﻟﺰﻣﺎﻥ ﺇﱃ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ ‪ ..‬ﻣﺜﻼﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪šúüÏZÏB÷sßJø9$# šú÷üt/ $K)ƒÌ•øÿs?ur #\•øÿà2ur #Y‘#uŽÅÑ #Y‰Éfó¡tB (#rä‹sƒªB$# šúïÏ%©!$#ur‬‬ ‫)‬
‫‪ª!$#ur ( 4Óo_ó¡ßsø9$# žwÎ) !$tR÷Šu‘r& ÷bÎ) £`àÿÎ=ósuŠs9ur 4 ã@ö6s% `ÏB ¼ã&s!qß™u‘ur ©!$# šUu‘%tn ô`yJÏj9 #YŠ$|¹ö‘Î)ur‬‬

‫‪ ] ( 4 #Y‰t/r& Ïm‹Ïù óOà)s? Ÿw ÇÊÉÐÈ šcqç/É‹»s3s9 öNåk¨XÎ) ߉pkô¶tƒ‬ﺍﻟﺘﻮﺑﺔ ‪[ ١٠٨ – ١٠٧ :‬‬
‫‪ ..‬ﺍﻟﻨﱯ‪ r ‬ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺍﳌﺴﺠﺪ‪ ‬ﺍﻟﻀ‪‬ﺮﺍﺭ ﻫﺬﺍ ‪ ،‬ﳍﻤﺎ ‪‬ﺎﻳﺔﹲ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻻ‬
‫ﳛﻤﻼﻥ ﻭﻻ ﺑﺄﻱ‪ ‬ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ﺳﺮﻣﺪﻳ‪‬ﺔﹰ ﻻ ‪‬ﺎﻳﺔ ﳍﺎ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻠﻤﺔ ) &‪ ( 4 #Y‰t/r‬ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ) ‪ ( 4 #Y‰t/r& Ïm‹Ïù óOà)s? Ÿw‬ﻻ ﺗﻌﲏ ﺃﺑﺪﺍﹰ ﺳﺮﻣﺪﻳ‪‬ﺔ ﺍﻟﺰﻣﺎﻥ ﺇﱃ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ ‪،‬‬
‫ﺇﻧ‪‬ﻤﺎ ﺗﻌﲏ ﺗﺄﻛﻴﺪﺍﹰ ﻋﻠﻰ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﻌﺪﻡ ﺍﻹﻗﺎﻣﺔ ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ‪ ،‬ﻭﺗﻔﺼﻴﻼﹰ ﻭﺗﺒﻴﺎﻧﺎﹰ‬
‫ﰲ ﺫﻟﻚ ‪..‬‬
‫‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻧﺮﺍﻩ ﰲ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) &‪ ( 4 #Y‰t/r‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
 ‫‪٩٣‬‬ ‫‪‬‬
‫‪ÿ¾Ínω÷èt/ .`ÏB ¼çmy_ºurø—r& (#þqßsÅ3Zs? br& Iwur «!$# š^qß™u‘ (#rèŒ÷sè? br& öNà6s9 šc%x. $tBur‬‬ ‫)‬
‫&‪ ] ( $¸JŠÏàtã «!$# y‰ZÏã tb%Ÿ2 öNä3Ï9ºsŒ ¨bÎ) 4 #´‰t/r‬ﺍﻷﺣﺰﺍﺏ ‪[ ٥٣ :‬‬
‫‪ ..‬ﻓﺴﻮﺍﺀٌ ﺃﺯﻭﺍﺝ‪ ‬ﺍﻟﻨﱯ ‪ ، r‬ﺃﻡ ﺍﳌﺆﻣﻨﻮﻥ ﺍﳌﻌﻨﻴ‪‬ﻮﻥ ‪ ،‬ﻛﻼﳘﺎ ﻟﻪ ‪‬ﺎﻳﺘ‪‬ﻪ ﰲ ﻋﺎﱂ ﺍﻟـﺪﻧﻴﺎ ‪..‬‬
‫ﻭﺇﻣﻜﺎﻧﻴ‪‬ﺔﹸ ﻧﻜﺢﹺ ﺃﺯﻭﺍﺝﹺ ﺍﻟﻨﱯ‪ r ‬ﻣﻦ ﺑﻌﺪﻩ ﻟﻴﺴﺖ ﺳﺮﻣﺪﻳ‪‬ﺔ ‪ ،‬ﻓﻬﻲ ﺗﻨﺘـﻬﻲ ﻋﻨـﺪ ﻣـﻮ‪‬ﻦ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﻟﻜﻠﻤﺔ ) &‪ ( 4 #Y‰t/r‬ﺃﻥ ﺗﻌﲏ ﺳﺮﻣﺪﻳﺔﹰ ﻻ ‪‬ﺎﻳﺔ ﳍﺎ ‪ ..‬ﺇﻧ‪‬ﻬـﺎ ﺗﻌـﲏ ﺗﺄﻛﻴـﺪﺍﹰ‬
‫ﻭﺗﻔﺼﻴﻼﹰ ﻭﺗﺒﻴﺎﻧﺎﹰ ﻟﻸﻣﺮ ﺍﻹﳍﻲ‪ ‬ﺑﻌﺪﻡ ﻧﻜﺢ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ‪ r ‬ﻣﻦ ﺑﻌﺪﻩ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) &‪ ( 4 #Y‰t/r‬ﰲ ﺍﻟﺼﻮﺭ ﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻷﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺻﺤ‪‬ﺔ ﻣـﺎ‬
‫ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪..‬‬
‫‪(#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 :‬‬
‫‪ ..‬ﻓﺎﻟﻈﺎﱂ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﻫﺆﻻﺀ ‪ ،‬ﺳﻴﺘﻤﻨ‪‬ﻰ ﺍﳌﻮﺕ ﻭﺍﳋﻼﺹ ﻣـﻦ ﺍﻟﻌـﺬﺍﺏ ﰲ‬
‫ﺍﻵﺧﺮﺓ ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪:‬‬
‫) ‪ ] ( šcqèWÅ3»¨B /ä3¯RÎ) tA$s% ( y7•/u‘ $uZøŠn=tã ÇÙø)u‹Ï9 à7Î=»yJ»tƒ (#÷ryŠ$tRur‬ﺍﻟﺰﺧﺮﻑ ‪[ ٧٧ :‬‬

‫‪ ..‬ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﲤﺎﻣﺎﹰ ﺗﻌﻠﹼﻖ‪ ‬ﻛﻠﻤﺔ ) &‪ ( 4 #Y‰t/r‬ﺑﺴﺮﻣﺪﻳﺔ‪ ‬ﻻ ‪‬ﺎﻳﺔ ﳍﺎ ‪ ..‬ﻓﻬﻲ ﲢﻤﻞﹸ ﺩﻻﻻﺕ‬
‫ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻟﺘﺒﻴﺎﻥ ﺑﺄﻥﹼ ﻫﺆﻻﺀ ﻭﺑﺸﻜﻞﹴ ﻣ‪‬ﻄﻠﻖ ﻻ ﻳﺘﻤﻨ‪‬ﻮﻥ ﺍﳌﻮﺕ ﰲ ﺣﻴﺎﺗ‪‬ﻬﻢ ﺍﻟﺪﻧﻴﺎ ‪،‬‬
‫ﺑﺴﺒﺐ ﻇﻠﻤﻬﻢ ﻭﻣﺎ ﻗﺪ‪‬ﻣﺖ ﺃﻳﺪﻳﻬﻢ ‪ .....‬ﺇﻥﱠ ﺍﳋﻠﻮﺩ ﻳﻌﲏ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﳌﺎﻫﻴ‪‬ـﺔ ‪ ،‬ﻭﺑﺎﻟﺘـﺎﱄ‬
‫ﻳﻌﲏ ﺳﺮﻣﺪﻳ‪‬ﺔﹰ ﻻ ‪‬ﺎﻳﺔ ﳍﺎ ‪ ،‬ﺳﻮﺍﺀٌ ﺗﻌﻠﹼﻖ ﺑﻜﻠﻤﺔ ) &‪ ( 4 #Y‰t/r‬ﺃﻡ ﱂ ﻳﺘﻌﻠﹼﻖ ‪‬ﺎ ‪...‬‬
‫ﺣﻴﻨﻤﺎ ﺃﻏﻮﻯ ﺇﺑﻠﻴﺲ‪ ‬ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻭﺳﻮﺳﺘﻪ ﻵﺩﻡ ﺑـﺄﻥﹼ‬
‫ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﺃﹸﻣ‪‬ﺮ‪ ‬ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪﻡ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻨﻬﺎ ‪ ،‬ﺑﺄﻧ‪‬ﻬﺎ ﻫﻲ ﺷﺠﺮﺓ ﺍﳋﻠﺪ ‪..‬‬
 ‫‪٩٤‬‬ ‫‪‬‬
‫‪4’n?ö7tƒ žw 77ù=ãBur Ï$ù#èƒø:$# Íot•yfx© 4’n?tã y7—9ߊr& ö@yd ãPyŠ$t«¯»tƒ tA$s% ß`»sÜø‹¤±9$# ÏmøŠs9Î) šZuqó™uqsù‬‬ ‫)‬
‫‪û'ïÎ*sùr& ( t$ù#ã‚ø9$# š•Î=ö6s% `ÏiB 9Ž|³t6Ï9 $uZù=yèy_ $tBur‬‬ ‫( ] ﻃـﻪ ‪ ..... [ ١٢٠ :‬ﻭﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( tbrà$Î#»sƒø:$# ãNßgsù ¨MÏiB‬ﺍﻷﻧﺒﻴﺎﺀ ‪ .. [ ٣٤ :‬ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻛﱪ‪ ‬ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺃﻥﹼ ﺍﳋﻠﺪ ﻳﻌﲏ‬
‫ﺍﻟﻼ‪‬ﺎﻳﺔ ‪ .....‬ﻓﺎﻟﻨﺎﺭ‪ ‬ﻛﺠﺰﺍﺀٍ ﻷﻋﺪﺍﺀ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ‪‬ﺎﻳﺔ ﳍﺎ ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺼﻔﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪(#qçR%x. $oÿÏ3 Lä!#t“y_ ( Ï$ù#èƒø:$# â‘#yŠ $pkŽÏù öNçlm; ( â‘$¨Y9$# «!$# Ïä!#y‰ôãr& âä!#t“y_ y7Ï9ºsŒ‬‬ ‫ﺑﺪﺍﺭ ﺍﳋﻠﺪ ‪) ..‬‬
‫‪ ] ( tbr߉ysøgs† $uZÏG»tƒ$t«Î/‬ﻓﺼﻠﺖ ‪[ ٢٨ :‬‬
‫‪ ..‬ﻓﺎﳋﻠﻮﺩ – ﻛﻤﺎ ﻳﺼﻔﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻳﻌﲏ ﺳﺮﻣﺪﻳ‪‬ﺔﹰ ﻻ ‪‬ﺎﻳﺔ ﳍﺎ ‪ ..‬ﻭﻻ ﻳﻘﺘﻀﻲ‬
‫ﻣﻔﻬﻮﻡ‪ ‬ﺍﻟﺴﺮﻣﺪﻳ‪‬ﺔ‪ ‬ﻫﺬﻩ ﺣﺘﻤﻴ‪‬ﺔﹶ ﺍﻟﺘﻌﻠﹼﻖ ﺑﻜﻠﻤﺔ ) &‪.. ( 4 #Y‰t/r‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻣﻔﻬﻮﻣﺎ ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ ﻣﻔﻬﻮﻣﺎﻥ ﻧﺴﺒﻴ‪‬ﺎﻥ ﻳﺘﻌﻠﱠﻘﺎﻥ ﲟﻔﻬﻮﻡ ﺍﻟﺰﻣﻦ ‪ .....‬ﻭﳌﹼﺎ ﻛـﺎﻥ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﻦ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﺇﻻﱠ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻴﺎﺭﺍﹰ ﺇﻻﱠ ﻟﻸﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ‬
‫ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻓﺈﻥﱠ ﻣﻔﻬﻮﻣﺎ ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ ﻻ ﻗﻴﻤﺔ ﳍﻤﺎ ﺇﻻﱠ ﲟﻨﻈﺎﺭﻧﺎ ﺍﻟـﺪﻧﻴﻮﻱ‪ ‬ﺍﶈﻜـﻮﻡ‬
‫ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﻟﻴﺴﺎ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻭﻟﻴﺴﺎ ﻣﻌﻴﺎﺭﺍﹰ ﻧﺘﺼﻮ‪‬ﺭ ‪‬ﻤﺎ ﻗﺪﻡ ﺍﻟﺬﺍﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﺃﻭ ﻗﺪﻡ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ( ‪ ،‬ﻷﻥﱠ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﻋـﺎﱂ‬
‫ﺍﻷﻣﺮ ﻓﻮﻕ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺗﺼﻮ‪‬ﺭ ﻗ‪‬ﺪ‪‬ﻡ ﻣﺎ ﻫﻮ ﻓﻮﻕ ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻫﻮ ﻭﻫﻢ‪ ‬ﺳﺎﻗﻂﹲ ﻧـﺎﺗﺞ‪ ‬ﻋـﻦ‬
‫ﳏﺎﻭﻟﺔ ﻭﺿﻊﹺ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﻭﻣﺎ ﻳﺘﻌﻠﹼﻖ ‪‬ﺎ ﻣﻦ ﻋﺎﱂ ﺍﻷﻣﺮ ﰲ ﻣﻌﻴﺎﺭﹴ ﻻ ﺗﻌﻠﹼﻖ ﻟـﻪ ﺇﻻﱠ‬
‫ﺑﺎﻟﻌﺎﱂ ﺍﻷﺩﱏ ) ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ( ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫‪ ‬‬
‫‪ ‬‬

‫ﻟﻜﻲ ﻧﺮﻯ ﺣﻘﻴﻘﺔﹶ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ‪ ،‬ﻧﻨﻄﻠـﻖ‪ ‬ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺤﺚ ﻭﻓﻖ ﻣﻨﻬﺞﹴ ﻋﻠﻤﻲ‪ ‬ﻳﻌﺘﻤﺪ‪ ‬ﻋﻠﻰ ﺍﻟﱪﺍﻫﲔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ ‪..‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﲝﺚ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ﺃﻥﱠ ﻟﻠﻜﻠﻤﺔ ﺍﳌﻘﻮﻟﺔ ﺍﳌﻠﻔﻮﻇﺔ ﺛﻼﺛﺔﹶ ﺃﻋﻤﺎﻕ ‪:‬‬
‫‪ – ١‬ﻋﻤﻖ ﺍﻟﻜﻼﻡ ‪ ،‬ﻭﻫﻮ ﻋﻤﻖ ﺍﳌﻌﲎ ﻭﺍﻟﺘﺼﻮ‪‬ﺭ ﺍﻟﺬﺍﰐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟـﱵ ﺗﺼـﻔﻬﺎ‬
‫ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﺃﻱ ﻋﻤﻖ ﺻﻮﺭﺓ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻮﺻﻮﻓﺔ ﺑﺎﻟﻜﻠﻤﺔ ‪ ،‬ﰲ ﺍﻟﺬﺍﺕ ﺍﳌﺘﻜﻠﹼﻤﺔ ‪..‬‬
‫‪ – ٢‬ﻋﻤﻖ ﺍﻟﻘﻮﻝ ‪ ،‬ﻭﻫﻮ ﻋﻤﻖ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﺍ ﺍﳌﻌﲎ ‪ ،‬ﺃﻱ ﺍﳉﺰﻡ ﺑﺎﺧﺘﻴﺎﺭ ﻗﺎﻟـﺐﹴ‬
‫ﻟﻐﻮﻱ‪ ، ‬ﻟﺼﻴﺎﻏﺔ ﺍﳌﻌﲎ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺬﺍﺕ ﰲ ﻫﺬﺍ ﺍﻟﻘﺎﻟﺐ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫‪ – ٣‬ﻋﻤﻖ ﺍﻟﻠﻔﻆ ‪ ،‬ﻭﻫﻮ ﻋﻤﻖ ﺇﺧﺮﺍﺝ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﻟﺬﺍﺕ ﺑﻐﻴﺔ ﺇﲰﺎﻋ‪‬ﻪ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻋﻤﺎﻕ ﺍﻟﺜﻼﺛﺔ ﺗﺮﺗﺒﻂ ﺑﺎﻟﺬﺍﺕ ﺍﻟﻘﺎﺋﻠﺔ ﻭﺻﻔﺎ‪‬ﺎ ‪ ..‬ﻓﻔﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺗﻜﻮﻥ‬
‫ﺍﻷﻋﻤﺎﻕ ﺍﻟﺜﻼﺛﺔ ﺣﺎﺩﺛﺔ ‪ ،‬ﻛﻮﻥ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺣﺎﺩﺛﺔ ‪ ،‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﻫﻲ‬
‫ﻓﻮﻕ ﻋﺎﳌﻲ ﺍﻷﻣﺮ ﻭﺍﳋﻠﻖ ﻛﻤﺎ ﻗﻠﻨﺎ ‪ ،‬ﻓﺈﻥﱠ ﻋ‪‬ﻤﻘﺎ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ﻏﲑ ﺣﺎﺩﺛﲔ ‪ ،‬ﻭﻏﲑ‬
‫ﳏﻜﻮﻣﲔ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺑﻴﻨﻤﺎ ﻋﻤﻖ ﺍﻟﻠﻔﻆ ﻓﻬﻮ ﻋﻤﻖ‪ ‬ﺧﺎﺹ‪ ‬ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ﻛﻮﻧﻪ ﻳﺘﻌﻠﹼﻖ‬
‫ﺑﺎﻟﺬﺑﺬﺑﺎﺕ ﺍﻟﺼﻮﺗﻴ‪‬ﺔ ﺍﳌﺨﻠﻮﻗﺔ ﺍﳊﺎﻣﻠﺔ ﻟﻠﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻟﻠﺠﺬﺭ‬
‫) ‪@Aöqs% `ÏB àáÏÿù=tƒ $¨B‬‬ ‫) ﻝ ‪ ،‬ﻑ ‪ ،‬ﻅ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺸﺘﻘﹼﺎﹰ ﻭﺣﻴﺪﺍﹰ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﻹﻧﺴﺎﻥ‬
‫)‪ ] ( Ó‰ŠÏGtã ë=‹Ï%u‘ Ïm÷ƒy‰s9 žwÎ‬ﻕ ‪.. [ ١٨ :‬‬
 ‫‪٩٦ ‬‬

‫ﻭﻣﺎ ﺗﺎﻩ ﻓﻴﻪ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻫﻮ ﺗﻔﺎﻋﻠﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﻣﻊ ﻟﻔﻆ‬
‫ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻭﺳﻂ‪ ‬ﻣﺎﺩ‪‬ﻱﹴ ﻋﱪ ﺫﺑﺬﺑﺎﺕ‪ ‬ﺣﺎﺩﺛﺔ ) ﻋﻤﻖ ﺍﻟﺼﻮﺕ ﻭﺍﻟﻠﻔﻆ ( ‪،‬‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺘﻄﻠﹼﻌﻮﺍ ﺇﱃ ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻖ ﻣﺘﻌﻠﹼﻘﺎﹰ ﺑﻌﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ) ﻋﺎﱂ ﺍﳋﻠﻖ ( ﻭﻟﻴﺲ ﲟﺎﻫﻴ‪‬ﺔ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻛﻜﻼﻡ ﻭﻛﻘﻮﻝ ‪ ..‬ﻓﻤﻦ ﺃﻫﻢ‪ ‬ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻴﻪ ﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺣﻘﻴﻘﺔ‪ ‬ﺍﻟﻨ ‪‬‬
‫ﺺ‬
‫ﺍﻟﻘﺮﺁﱐ ﻛﻮﻧﻪ ﻣﻌﲎ‪ ‬ﻭﻧﺼ‪‬ﺎﹰ ﻣ‪‬ﺼﺎﻏﺎﹰ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳍﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﲪﻞ‬
‫ﺫﻟﻚ ﻛﺂﺛﺎﺭﹴ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ﺍﳊﺎﺩﺙ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻴﻪ ﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺼﺤﻴﺢ ﺑﲔ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ﻭﺍﻟﻠﻔﻆ ‪،‬‬
‫ﻓﻌﺮ‪‬ﻓﻮﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻧ‪‬ﻪ ﻟﻔﻆﹲ ﻣﺎﺩﻱ‪ ، ‬ﻭﺧﻠﻄﻮﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﻔﻆ ‪ ،‬ﻓﺤﺴﺒﻮﺍ ﺍﻟﻘﻮﻝﹶ ﻣﺘﻌﻠﹼﻘﺎﹰ ﲟﺎﻫﻴ‪‬ﺔ‬
‫ﺍﻟﺬﺑﺬﺑﺎﺕ ﺍﻟﺼﻮﺗﻴ‪‬ﺔ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﳊﺎﻣﻠﺔ ﻟﻪ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ ‪ ..‬ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﻫﺬﺍ ﺍﻟﺘﻴﻪ ﻋﺪﻡ‪ ‬ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ﻭﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻭﺇﺳﻘﺎﻁﹸ ﺗﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﳌﺴﺎﺋﻞ ﻋﺎﱂ ﺍﳋﻠﻖ‬
‫ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ‪..‬‬
‫ﻓﺎﻟﻌﻤﻖ ﺍﻷﻭ‪‬ﻝ ) ﺍﻟﻜﻼﻡ ( ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﻌﻤﻖ ﺍﻟﺜﺎﱐ ) ﺍﻟﻘﻮﻝ ( ﻳﺘﻌﻠﹼﻖ‬
‫ﺑﺎﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﺑﻴﻨﻤﺎ ﻋﻤﻖ ) ﺍﻟﻠﻔﻆ ( ﺍﻟﺬﻱ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻪ ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻓﻴﺘﻌﻠﹼﻖ‪ ‬ﺑﺂﺛﺎﺭ‬
‫ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ...‬ﺃﻣ‪‬ﺎ ﲰﺎﻉ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻭ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺍﻟﺬﺍﺕ‬
‫ﻛﺤﺮﻑ‪ ‬ﻭﺻﻮﺕ‪ ‬ﰲ ﻋﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻓﻴﺨﺘﻠﻒ ﲤﺎﻣﺎﹰ ﻋﻦ ﲰﺎﻋﻪ ﰲ ﻋﺎﳌﻨﺎ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻻﺧﺘﻼﻑ ﻳﻌﻮﺩ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ ﺍﳌﺘﻤﺎﻳﺰﻳﻦ ‪ ،‬ﺣﻴﺚ ﻟﻜﻞﱢ ﻋﺎﱂﹴ ﻣﺎﻫﻴ‪‬ﺘﻪ‬
‫ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ‪ ،‬ﻭﺻﻔﺎﺗﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻷﻋﻤﺎﻕ ﺍﻟﺜﻼﺛﺔ ﰲ ﻋﺎﱂ ﺍﻷﻣﺮ ﻫﻲ ‪ ) :‬ﺍﻟﻜﻼﻡ ( ‪ ) ،‬ﺍﻟﻘﻮﻝ ( ‪ ) ،‬ﺍﻟﺴﻤﺎﻉ‬
‫ﻭﺇﺧﺮﺍﺝ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﻟﺬﺍﺕ ( ‪ ..‬ﻭﻫﺬﻩ ﺍﻷﻋﻤﺎﻕ ﺍﻟﺜﻼﺛﺔ ﰲ ﻋﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ﻣﺒﺎﺷﺮﺓ‬
‫ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ‪ ،‬ﻟﻴﺴﺖ ﺣﺎﺩﺛﺔ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﻩ ﺍﻷﻋﻤﺎﻕ ﺍﻟﺜﻼﺛﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻟﻴﺴﺖ ﺣﺎﺩﺛﺔﹰ ﺃﺑﺪﺍﹰ ‪ ..‬ﻣﺎ ﻫﻮ ﺣﺎﺩﺙ ﻫﻮ ﻧﻄﻘﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ‬
 ‫‪٩٧ ‬‬

‫ﳓﻦ ﺍﳌﺨﻠﻮﻗﲔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻋﱪ ﺫﺑﺬﺑﺎﺕ ﺻﻮﺗﻴ‪‬ﺔ‪ ‬ﺣﺎﺩﺛﺔ ﺣﺎﻣﻠﺔ‬
‫ﻟﻨﻄﻘﻨﺎ ‪‬ﺬﻩ ﺍﳊﺮﻭﻑ ‪..‬‬
‫ﻭﻛﻤﺎ ﺃﻥﱠ ﷲ ﺗﻌﺎﱃ ﺻﻔﺎﺕ ﻗﺪﳝﺔ ﻏﲑ ﺣﺎﺩﺛﺔ ) ﻛﺎﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭ‪ ، ( ....... ‬ﻭﻟﻨﺎ‬
‫ﺻﻔﺎﺕ ﺣﺎﺩﺛﺔ ﲢﻤﻞ ﺍﻻﺳﻢ ﺫﺍﺗﻪ ) ﻛﺎﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﻭ‪ ، ( ....... ‬ﻛﺬﻟﻚ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪﱘ ﻏﲑ ﺣﺎﺩﺙ ‪ ،‬ﻣﻊ ﺃﻥﱠ ﻟﻔﻈﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ﳍﺬﻩ ﺍﳊﺮﻭﻑ ﰲ ﻋﺎﳌﻨﺎ‬
‫ﺍﳌﺎﺩ‪‬ﻱ ﻫﺬﺍ ﺣﺎﺩﺙ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﰲ ﺫﺍﺗﻪ ﻭﰲ ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﻜﻼﻡ‬
‫ﻭﺍﻟﻘﻮﻝ ‪..‬‬
‫) ‪ ] ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬ﺍﻟﺸﻮﺭﻯ ‪[ ١١ :‬‬

‫ﻓﻜﻠﻤﺔ ) ‪ ( ¾ÏmÎ=÷WÏJx.‬ﺗﻌﲏ ﻣﺜﻞ ﻣﺜﻠﻪ ﻭﻫﺬﺍ ﻧﻘﺮﺅﻩ ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻊ ﻛﻠﻤﺔ‬
‫ﻣﺜﻞ ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ﺫﺍﺗﻪ ﺟﻞﹼ ﻭﻋﻼ ﻣﺜﻞ ﺫﻭﺍﺗﻨﺎ ‪ ،‬ﻭﻻ ﺻﻔﺎﺗﻪ ﻣﺜﻞ ﺻﻔﺎﺗﻨﺎ ‪..‬‬
‫ﻓﻼ ﲰﻌﻪ ﺟﻞﹼ ﻭﻋﻼ ﻣﺜﻞ ﲰﻌﻨﺎ ‪ ،‬ﻭﻻ ﺑﺼﺮﻩ ﻣﺜﻞ ﺑﺼﺮﻧﺎ ‪ ،‬ﻭﻻ ﻛﻼﻣﻪ ﻣﺜﻞ ﻛﻼﻣﻨﺎ ‪ ،‬ﻭﻻ‬
‫ﻗﻮﻟﻪ ﻣﺜﻞ ﻗﻮﻟﻨﺎ ‪ ،‬ﻭﻻ ﺣﺮﻭﻑ ﻗﻮﻟﻪ ﻣﺜﻞ ﺣﺮﻭﻑ ﻗﻮﻟﻨﺎ ‪..‬‬
‫‪ ..‬ﻭﻟﺮﺑ‪‬ﻤﺎ ﳛﺘﺞ‪ ‬ﻣﻦ ﻳ‪‬ﻨﻜﺮ ﻗﺪﻡ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐ ﻭﻋﺪﻡ ﺣﺪﻭﺛﻪ ‪ ،‬ﺃﻥﱠ ﺍﳊﺮﻭﻑ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻛﻤﺎ ﻧﻘﺮﺅﻫﺎ ﻫﻲ ﻧﻈﻢ‪ ‬ﻣ‪‬ﺮ‪‬ﻛﱠﺐ‪ ‬ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﻭﺍﻟﺘﻌﺎﻗﺐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﺬﺍﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﻳﻘﺘﻀﻲ ﺣﺪﻭﺙ ﺍﻟﺬﺍﺕ ﻭﺻﻔﺎ‪‬ﺎ ‪..‬‬
‫ﺇﻥﱠ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﻧﺎﲡﺔ ﻋﻦ ﺇﺳﻘﺎﻁ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻢ ﺍﻟﻘﻮﻝ ﻭﺍﳊﺮﻑ ﺍﳌﺮﺗﺒﻂ ﺑﻪ‬
‫ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺨﻠﻮﻕ ) ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ( ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﻛﺄﻥﱠ ﺍﻟﺬﺍﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ﺗ‪‬ﺤﻴﻂﹸ ‪‬ﺎ ﻗﻮﺍﻧﲔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ‪ ،‬ﻭﻛﺄﻧ‪‬ﻪ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺇﻻﹼ ﻋﱪ‬
‫ﺍﳊﺮﻭﻑ ﺍﳌﺨﻠﻮﻗﺔ ﰲ ﻋﺎﳌﻨﺎ ﺍﳊﺎﺩﺙ ‪ ..‬ﺇﻧ‪‬ﻨﺎ ﻧﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻧﻠﻔﻈﻪ ﻭﻧﺴﻤﻌﻪ ﰲ ﻋﺎﳌﻨﺎ‬
‫ﺍﳌﺎﺩﻱ ﺣﺮﻭﻓﺎﹰ ﻣﺮﻛﹼﺒﺔﹰ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﻭﺍﻟﺘﻌﺎﻗﺐ ‪ ،‬ﻷﻥﱠ ﺫﻭﺍﺗﻨﺎ ﻭﺃﺣﺎﺳﻴﺴﻨﺎ ﻭﺻﻔﺎﺗﻨﺎ ﳐﻠﻮﻗﺔ‬
‫ﻭﳏﻜﻮﻣﺔ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻨﺎ ﻣﻦ ﺍﳌﺎﺿﻲ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﻭﺍﻟﺘﻌﺎﻗﺐ ‪..‬‬
 ‫‪٩٨ ‬‬

‫ﻭﻟﺘﻘﺮﻳﺐ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺃﺫﻫﺎﻧﻨﺎ ‪ ،‬ﻟﻨﻘﺎﺭﻥ ﺑﲔ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻧﺴﻤﻌﻪ ﻭﳓﻜﻴﻪ ﰲ ﺭﺅﻳﺎ ﻣﻨﺎﻣﻨﺎ‬
‫ﻭﺃﺣﻼﻣﻨﺎ ‪ ،‬ﻭﺑﲔ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻧﺴﻤﻌﻪ ﻭﻧﻠﻔﻈﻪ ﺃﺛﻨﺎﺀ ﻳﻘﻈﺘﻨﺎ ‪ ..‬ﻓﻔﻲ ﺍﻟﻨﻮﻡ ﻧﺴﻤﻊ ﻭﳓﻜﻲ‬
‫ﻗﻮﻻﹰ ﻏﲑ ﳏﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﻣﻦ ﺫﺑﺬﺑﺎﺕ ﺻﻮﺗﻴ‪‬ﺔ ﻭﻏﲑﻫﺎ ﻭﺍﻟﱵ ﲢﻜﻢ ﻟﻔﻈﻨﺎ ﰲ‬
‫ﻋﺎﱂ ﺍﻟﻴﻘﻈﺔ ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥﹼ ﺃﻧﻔﺴﻨﺎ ﻛﺎﻧﺖ – ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ – ﺧﺎﺭﺝ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ‬
‫ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﲰﻌﺖ ﻭﺣﻜﺖ ﻗﻮﻻﹰ ) ﻏﲑ ﳏﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻧﺴﻤﻌﻪ ﻭﻧﻠﻔﻈﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﻋﱪ ﺣﺮﻭﻑ‪ ‬ﻣﺎﺩﻳ‪‬ﺔ‬
‫ﺣﺎﺩﺛﺔ ‪ ..‬ﻭﻋﻨﺪﻣﺎ ﻧﺴﺘﻴﻘﻆ ﻭﻧﺮﻳﺪ ﺃﻥ ﳓﻜﻲ ﻣﺎ ﲰﻌﻨﺎﻩ ﻭﻗﻠﻨﺎﻩ ﰲ ﻣﻨﺎﻣﻨﺎ ﻣﻦ ﻗﻮﻝﹴ ﻏﲑ ﳏﻜﻮﻡ‬
‫ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ – ﰲ ﺍﻟﻴﻘﻈﺔ – ﻧﻘﻮﻡ ﺑﺬﻟﻚ ﻋﱪ ﺫﺑﺬﺑﺎﺕ ﺻﻮﺗﻴ‪‬ﺔ ﳏﻜﻮﻣﺔ‬
‫ﻟﻘﻮﺍﻧﲔ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﺗﺘﻔﺎﻋﻞ ﻣﻌﻪ ﺃﻧﻔﺴﻨﺎ ﻋﱪ ﺃﺟﺴﺎﺩﻧﺎ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪..‬‬
‫ﻭﻟﺮﺑ‪‬ﻤﺎ ﳛﺘﺞ‪ ‬ﻣﻦ ﻳﻨﻜﺮ‪ ‬ﻗﺪﻡ‪ ‬ﻋﻤﻘﻲ ﺍﻟﻘﻮﻝ ﻭﺍﳊﺮﻑ ‪ ،‬ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻧﻘﺮﺅﻩ‬
‫ﺣﺮﻭﻓﺎﹰ ﺣﺎﺩﺛﺔﹰ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻨﺎ ‪ ،‬ﻫﻮ ﺫﺍﺗﻪ ﻣﺎ ﲰﻌﻨﺎﻩ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﺎ ﲰﻌﻪ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻣﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﺎ ﲰﻌﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
‫ﺇﻥﱠ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﺪﺭﻙ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﺴﺄﻟﺔ‪ ‬ﰲ ﻋﺎﳌﻬﺎ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ‪ ،‬ﻭﺑﲔ ﺍﺭﺗﺴﺎﻣﻬﺎ ﰲ‬
‫ﻋﻮﺍﱂ ﺃﺧﺮﻯ ﳍﺎ ﻣﺎﻫﻴ‪‬ﺎ‪‬ﺎ ﺍﳋﺎﺻ‪‬ﺔ ‪‬ﺎ ‪ ..‬ﻓﻬﺬﺍ ﺍﻻﺭﺗﺴﺎﻡ ﻫﻮ ﺻﻮﺭ ﻟﻠﻤﺴﺄﻟﺔ ‪ ،‬ﻣﺮﺳﻮﻣﺔ ﲟﺎﺩ‪‬ﺓ‬
‫ﺗﻠﻚ ﺍﻟﻌﻮﺍﱂ ‪ ..‬ﺇﻥﱠ ﺻﻮﺭ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﻟﻌﻮﺍﱂ ﺍﻷﺧﺮﻯ ) ﻛﺼﻮﺭ ﳎﺮ‪‬ﺩﺓ ﻋﻦ ﻣﺎﺩ‪‬ﺓ ﺗﻠﻚ ﺍﻟﻌﻮﺍﱂ‬
‫ﻭﻣﺎﻫﻴ‪‬ﺎ‪‬ﺎ ( ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻟﺼﻮﺭﺓ ﺍ‪‬ﺮ‪‬ﺩﺓ ﻟﻠﻤﺴﺄﻟﺔ ﰲ ﻋﺎﳌﻬﺎ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ‪ ،‬ﻓﺎﻻﺧﺘﻼﻑ ﺑﲔ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﳊﻘﻴﻘﻴ‪‬ﺔ ﻟﻠﻤﺴﺄﻟﺔ ﻭﺑﲔ ﺍﺭﺗﺴﺎﻣﻬﺎ ﰲ ﻋﻮﺍﱂ ﺃﹸﺧﺮﻯ ‪ ،‬ﻫﻮ ﻧﺘﻴﺠﺔ ﺍﺧﺘﻼﻑ ﻣﺎﻫﻴ‪‬ﺔ‬
‫ﻋﺎﳌﻬﺎ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻋﻦ ﻣﺎﻫﻴ‪‬ﺎﺕ ﺗﻠﻚ ﺍﻟﻌﻮﺍﱂ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﻋﻤﺎﻗﻪ ﺍﻟﺜﻼﺛﺔ ) ﻛﻼﻣﺎﹰ ﻭﻗﻮﻻﹰ ﻭﺣﺮﻓﺎﹰ ( ﻳﺮﺗﺒﻂ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ –‬
‫ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﲰﻌﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﺍﻧﻌﻜﺴﺖ ﺻﻮﺭﺗﻪ ﺑﺄﻋﻤﺎﻗﻬﺎ ﺍﻟﺜﻼﺛﺔ ﰲ ﺫﺍﺕ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﲰﻌﻪ‬
 ‫‪٩٩ ‬‬

‫ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﺍﻧﻌﻜﺴﺖ ﺍﻟﺼﻮﺭﺓ ﺫﺍ‪‬ﺎ ﰲ ﺫﺍﺕ ﺍﻟﺮﺳﻮﻝ ﺍﳊﺎﺩﺛﺔ ‪ ،‬ﻭﻋﻨﺪﻣﺎ‬
‫ﻧﺴﻤﻌﻪ ﳓﻦ ﺗﻨﻌﻜﺲ ﺻﻮﺭﺗﻪ ﺫﺍ‪‬ﺎ ﰲ ﺫﻭﺍﺗﻨﺎ ﺍﳊﺎﺩﺛﺔ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ ﺑﲔ ﺍﻷﻋﻤﺎﻕ ﺍﻟﺜﻼﺛﺔ ﻏﲑ ﺍﳊﺎﺩﺛﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﺬﺍﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ ‪ ،‬ﻭﺑﲔ ﺗﻔﺎﻋﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻊ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻕ ﺍﻟﺜﻼﺛﺔ ) ﻛﻼﻣﺎﹰ ﻭﻗﻮﻻﹰ ﻭﺣﺮﻓﺎﹰ (‬
‫ﺣﻴﺚ ﻳﺘﻌﻠﹼﻖ ﺫﻟﻚ ﲟﺎﻫﻴ‪‬ﺎﺕ ﺍﻟﻌﻮﺍﱂ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺗﻠﻚ ﺍﻟﻜﺎﺋﻨﺎﺕ ‪..‬‬
‫ﻓﻔﻲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﺬﻱ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻓﻴﻪ ﺃﻧﻔﺴﻨﺎ ﺩﺍﺧﻞ ﺃﺟﺴﺎﺩﻧﺎ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺭﻭﺡ‪ ‬ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻳﺮﺗﺴﻢ‪ ‬ﰲ ﻧﻔﻮﺱ ﺍﻟﺒﺸﺮ ﻭﻓﻖ ﺻﻮﺭﹴ ﻣﺘﺒﺎﻳﻨﺔ ﻭﺃﻋﻤﺎﻕﹴ ﻣﺘﻔﺎﻭﺗﺔ ‪ ،‬ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺸﻔﺎﻓﻴ‪‬ﺔ‪ ‬ﻫﺬﻩ‬
‫ﺍﻟﻨﻔﻮﺱ ﻭﺩﺭﺟﺎﺕ ﺇﳝﺎ‪‬ﺎ ‪ ،‬ﻓﺘﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺮﺁﱐ ﳜﺘﻠﻒ ﻣﻦ ﺇﻧﺴﺎﻥ‪ ‬ﻵﺧﺮ ‪ ،‬ﺣﺴﺐ‬
‫ﻛﻤﻴ‪‬ﺔ ﺍﻟﺮﻭﺡ ) ﲟﻌﲎ ﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ( ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧ‪‬ﺪﺭﻙ ﻋﻤﻖ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ] ( tbrã•£gsÜßJø9$# žwÎ) ÿ¼çm•¡yJtƒ žw ) :‬ﺍﻟﻮﺍﻗﻌﺔ ‪، [ ٧٩ :‬‬
‫ﲟﻌﲎ ﻻ ﻳﺪﺧﻞ ﳌﻌﺎﻧﻴﻪ ﻭﺩﻻﻻﺗﻪ ﻭﺃﺣﻜﺎﻣﻪ ﺇﻻﱠ ﺍﳌﹸﻄﻬ‪‬ﺮﻭﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺸﺮﻙ ‪..‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺬﻳﻦ ﻻ ﳝﻠﻜﻮﻥ ﺭﻭﺡ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻏﻄﹼﺖ ﺍﳌﺎﺩ‪‬ﺓﹸ ﺃﺑﺼﺎﺭ‪‬ﻫﻢ‬
‫ﻭﻋﻘﻮﳍﻢ ﻣﻦ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀﻫﺎ ‪ ،‬ﻧﺮﺍﻫﻢ ﻻ ﻳﻔﻘﻬﻮﻥ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﻼ‬
‫ﻳﻨﻌﻜﺲ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺮﺁﱐ ﰲ ﺃﻧﻔﺴﻬﻢ ﺭﻭﺣﺎﹰ ﺗﻘﺮ‪‬ﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪#Y‘qçGó¡¨B $\/$pgÉo Íot•ÅzFy$$Î/ tbqãZÏB÷sムŸw tûïÏ%©!$# tû÷üt/ur y7uZ÷•t/ $oYù=yèy_ tb#uäö•à)ø9$# šVù&t•s% #sŒÎ)ur‬‬

‫‪Èb#uäö•à)ø9$# ’Îû y7-/u‘ |Nö•x.sŒ #sŒÎ)ur 4 #\•ø%ur öNÍkÍX#sŒ#uä þ’Îûur çnqßgs)øÿtƒ br& ºp¨ZÏ.r& öNÍkÍ5qè=è% 4’n?tã $uZù=yèy_ur ÇÍÎÈ‬‬

‫‪ ] ( #Y‘qàÿçR óOÏdÌ•»t/÷Šr& #’n?tã (#öq©9ur ¼çny‰÷nur‬ﺍﻹﺳﺮﺍﺀ ‪[ ٤٦ – ٤٥ :‬‬

‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻋﻨﺪﻣﺎ ﻧﺴﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻧﻘﺮﺅﻩ ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﻜﺮ‪‬ﺭ‪ ‬ﻣﺎ ﻗﺎﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺫﺍﺗﻪ ‪،‬‬
‫ﻭﻟﻜﻦ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩ‪‬ﻱ ﻫﺬﺍ ﻭﺣﺴﺐ ﻗﻮﺍﻧﲔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻧﻘﺮﺅﻩ ﻫﻮ ﺫﺍﺗﻪ ﻣﺎ‬
‫ﲰﻌﻨﺎﻩ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﺎ ﲰﻌﻪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪،‬‬
‫‪١٠٠ ‬‬

‫ﲰﻌﺎﹰ ﺃﺩﺭﻛﻪ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﲟﺎﻫﻴ‪‬ﺔ ﻻ ﻧﺴﺘﻄﻴﻊ ﳓﻦ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺇﺩﺭﺍﻛﹶﻬﺎ ‪،‬‬
‫ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﺎ ﲰﻌﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﲟﺎﻫﻴ‪‬ﺔ ﻻ ﳝﻜﻨﻨﺎ ﺇﺩﺭﺍﻛﻬﺎ ‪..‬‬
‫ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫‪çmøóÎ=ö/r& ¢OèO «!$# zN»n=x. yìyJó¡o„ 4Ó®Lym çnö•Å_r'sù x8u‘$yftFó™$# šúüÏ.ÎŽô³ßJø9$# z`ÏiB Ó‰tnr& ÷bÎ)ur‬‬ ‫)‬
‫‪ ] ( šcqßJn=ôètƒ žw ×Pöqs% öNåk¨Xr'Î/ y7Ï9ºsŒ 4 ¼çmuZtBù'tB‬ﺍﻟﺘﻮﺑﺔ ‪[ ٦ :‬‬

‫ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( «!$# zN»n=x. yìyJó¡o„ 4Ó®Lym‬ﻭﺍﺿﺤﺔ ﺻﺮﳛﺔ ‪ ،‬ﻭﺗﻌﲏ ﺣﺘ‪‬ﻰ ﻳﺴﻤﻊ‪‬‬
‫ﻭﻳﺪﺭﻙ ﺍﳌﻌﲏ‪ ‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺣﺴﺐ ﻣﺎ ﻳﺴﺘﻄﻴﻊ – ﻛﻼﻡ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻱ ﺍﳌﻌﲎ‬
‫ﺍﻟﻜﺎﺋﻦ ﻓﻴﻪ ‪ ..‬ﻭﻣﺎ ﻫﺬﻩ ﺍﻟﺬﺑﺬﺑﺎﺕ ﺍﻟﺼﻮﺗﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻔﺼﻞﹸ ﺑﲔ ﺃﹸﺫﻧﻪ ﺍﳌﺨﻠﻮﻗﺔ ﻭﻟﺴﺎﻥ ﺍﻟﻘﺎﺋﻞ ﻣﻦ‬
‫ﺍﻟﺒﺸﺮ ‪ ،‬ﺇﻻﹼ ﺃﺷﻴﺎﺀ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﻟﻮﺳﻂ ﺍﳌﺨﻠﻮﻕ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ‪ ،‬ﻓﻬﺬﻩ ﺍﳊﺮﻭﻑ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﻟﱵ‬
‫ﺗﻨﺘﻘﻞ ﺇﱃ ﺃﺫﻧﻪ ﻋﱪ ﻭﺳﻂ‪ ‬ﻣﺎﺩ‪‬ﻱ ‪ ،‬ﻫﻲ ﺍﺭﺗﺴﺎﻡ‪ ‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻮﺳﻂ ﺍﳌﺎﺩ‪‬ﻱ ‪..‬‬
‫ﻓﻨﺤﻦ ﻛﻤﺨﻠﻮﻗﺎﺕ ﺣﺎﺩﺛﺔ ﻻ ﺑﺪ‪ ‬ﻟﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﳊﺎﺩﺛﺔ ) ﺍﻟﺬﺑﺬﺑﺎﺕ ﺍﻟﺼﻮﺗﻴ‪‬ﺔ (‬
‫ﻟﻨﺪﺭﻙ ﻣﺎ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻪ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻄﻠﻘﺔ ﻟﻠﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ﻛﻼﻣﺎﹰ ﻭﻗﻮﻻﹰ ﻭﺣﺮﻓﺎﹰ (‬
‫‪ ،‬ﻓﻼ ﳝﻜﻨﻨﺎ ﺇﺩﺭﺍﻙ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻋﻤﺎﻗﻪ ﺍﻟﺜﻼﺛﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺎﺩﺙ ‪ ،‬ﺇﻻﱠ ﺣﺴﺐ‬
‫ﺧﻮﺍﺻ‪‬ﻪ ﻭﺣﺴﺐ ﻗﻮﺍﻧﲔ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺼﻮﺕ ‪ ..‬ﻭﻟﻮ ﻛﻨ‪‬ﺎ ﻣﻮﺟﻮﺩﻳﻦ ﰲ ﻋﺎﱂﹴ ﻣﻼﺋﻜﻲ‪ ‬ﻟﻪ‬
‫ﺧﻮﺍﺻ‪‬ﻪ ﻭﺻﻔﺎﺗﻪ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻩ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻷﺩﺭﻛﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ﻛﻼﻣﺎﹰ ﻭﻗﻮﻻﹰ ﻭﺣﺮﻓﺎﹰ‬
‫( ﻋﱪ ﺧﻮﺍﺹ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﻭﻗﻮﺍﻧﻴﻨﹺﻪ ‪..‬‬
‫‪šÆÏiB OÎgøŠn=tæ $uZø9¨”t\s9 tûüÏiYͳyJôÜãB šcqà±ôJtƒ ×px6Í´¯»n=tB ÇÚö‘F{$# ’Îû šc%x. öq©9 @è%‬‬ ‫)‬
‫‪ ] ( Zwqß™§‘ $Z6n=tB Ïä!$yJ¡¡9$#‬ﺍﻹﺳﺮﺍﺀ ‪[ ٩٥ :‬‬
‫ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ‪..‬‬
 ‫‪١٠١ ‬‬

‫‪$yJä3s9 z`»sÜø‹¤±9$# ¨bÎ) !$yJä3©9 @è%r&ur Íot•yf¤±9$# $yJä3ù=Ï? `tã $yJä3pk÷Xr& óOs9r& !$yJåk›5u‘ $yJßg1yŠ$tRur‬‬ ‫)‬
‫‪ ] ( ×ûüÎ7•B Ar߉tã‬ﺍﻷﻋﺮﺍﻑ ‪[ ٢٢ :‬‬

‫) ‪ ] ( tûüÏJÎ=»©à9$# tPöqs)ø9$# ÏMø•$# Èbr& #Óy›qãB y7•/u‘ 3“yŠ$tR øŒÎ)ur‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ١٠ :‬‬

‫ﺍﻟﻨﺪﺍﺀ ﻫﻮ ﺻﻮﺕ ﻭﺣﺮﻑ ‪ ،‬ﻭﲰﺎﻉ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻟﻜﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳝﻜﻦ ﻗﻴﺎﺳﻪ ﻋﻠﻰ‬
‫ﲰﺎﻋﻨﺎ ﻟﺒﻌﻀﻨﺎ ﺑﻌﻀﺎﹰ ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻭﺍﳊﺮﻑ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺼﻔﺔ ﺍﻟﻘﺎﺋﻞ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺤﺮﻓﻴ‪‬ﺔ ﻗﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺗﺮﺗﺒﻂ ﺑﺼﻔﺎﺗﻪ ﻏﲑ ﺍﳊﺎﺩﺛﺔ ‪ ،‬ﻭﻋﻤﻠﻴ‪‬ﺔ ﲰﺎﻉ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺗﺘﻢ‪ ‬ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻗﻮﺍﻧﲔ ﻋﺎﳌﻨﺎ‬
‫ﺍﳊﺎﺩﺙ ‪ ...‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﺃﻥﱠ ﲰﺎﻉ ﻗﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﻋﱪ ﻗﻮﺍﻧﻴﻨﻨﺎ‬
‫ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﱂ ﻳﺴﻤﻊ ﺭﺟﺎﻻﺕ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ – ﺃﺣﻴﺎﻧﺎﹰ – ﺣﲔ‬
‫ﻧﺰﻭﻝ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﺑﺒﻌﺾ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬؟ ‪..‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻋﻨﺪﻣﺎ ﲢﺪ‪‬ﻯ ﻋﺎﳌﹶﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺇﻧ‪‬ﻤﺎ‬
‫ﲢﺪ‪‬ﺍﻫﻢ ﲟﺎ ﻳﺴﻤﻌﻮﻧﻪ ﰲ ﻋﺎﳌﻬﻢ ﺍﳌﺎﺩ‪‬ﻱ ﻫﺬﺍ ‪ ،‬ﻭﲟﺎ ﻳﺘﻠﻮﻧﻪ ‪ ،‬ﻭﻟﻴﺲ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺼﻮ‪‬ﺭ ﺃﻥﱠ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻗﺪ ﲢﺪ‪‬ﺍﻫﻢ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻫﻮ ﻏﲑ ﻣﺴﻤﻮﻉ ‪ ،‬ﻭﲟﺎ ﻫﻮ ﻣﻮﺟﻮﺩ‪ ‬ﻓﻘﻂ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪..‬‬
‫) &‪bÎ) «!$# Èbrߊ `ÏiB OçF÷èsÜtGó™$# Ç`tB (#qãã÷Š$#ur ¾Ï&Î#÷VÏiB ;ou‘qÝ¡Î/ (#qè?ù'sù ö@è% ( çm1uŽtIøù$# tbqä9qà)tƒ ÷Pr‬‬

‫‪ ] ( tûüÏ%ω»|¹ ÷LäêYä.‬ﻳﻮﻧﺲ ‪[ ٣٨ :‬‬

‫‪tbqè?ù'tƒ Ÿw Èb#uäö•à)ø9$# #x‹»yd È@÷VÏJÎ/ (#qè?ù'tƒ br& #’n?tã •`Éfø9$#ur ߧRM}$# ÏMyèyJtGô_$# ÈûÈõ©9 @è%‬‬ ‫)‬
‫‪ ] ( #ZŽ•Îgsß <Ù÷èt7Ï9 öNåkÝÕ÷èt/ šc%x. öqs9ur ¾Ï&Î#÷WÏJÎ/‬ﺍﻹﺳﺮﺍﺀ ‪[ ٨٨ :‬‬
‫ﺇﻥﱠ ﺍﻹﻋﺠﺎﺯ ﻛﺎﺋﻦ‪ ‬ﺑﺎﻟﻨﻈﻢ ﻭﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ‪ ،‬ﻭﺍﻟﺘﺤﺪ‪‬ﻱ ﻫﻮ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﺴﻤﻮﻉ‬
‫ﺍﳌﺘﻠﻮ ‪ ..‬ﻭﻟﺬﻟﻚ ﻋﻨﺪﻣﺎ ﺗﻮﻋ‪‬ﺪ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻳﺼﻒ ﻗﻮﻟﻪ ﺑﻘﻮﻝ ﺍﻟﺒﺸﺮ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ‪،‬‬
‫ﺇﻧ‪‬ﻤﺎ ﻋﲎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺴﻤﻮﻋﺔ ﺍﻟﱵ ﻳﺴﻤﻌﻬﺎ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﻗﺎﻝ ﺇﻧ‪‬ﻬﺎ ﻣﻦ ﻗﻮﻝ‬
 ‫‪١٠٢ ‬‬

‫ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﱂ ﻳﻌﻦﹺ ﻣﺎ ﻫﻮ ﻏﲑ ﻣﺴﻤﻮﻉ ‪ ،‬ﻓﻤﺎ ﻋﻨﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺫﺍ‪‬ﺎ ﺍﻟﱵ‬
‫ﻧﺴﻤﻌﻬﺎ ‪..‬‬
‫) ‪] ( t•s)y™ Ïm‹Î=ô¹é'y™ ÇËÎÈ ÎŽ|³u;ø9$# ãAöqs% žwÎ) !#x‹»yd ÷bÎ) ÇËÍÈ ã•rO÷sム֕øt¾ž žwÎ) !#x‹»yd ÷bÎ) tA$s)sù‬‬
‫ﺍﳌﺪ‪‬ﺛﹼﺮ ‪[ ٢٦ – ٢٤ :‬‬
‫‪ ..‬ﻭﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﳚﺐ ﺃﻥ ﳕﻴ‪‬ﺰ ﺑﲔ ‪:‬‬
‫‪ – ١‬ﻛﻼﻡ ﻳﺘﻌﻠﹼﻖ ﲟﺴﺎﺋﻞ ﺍﻷﻣﺮ ‪ ..‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻪ ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻷﻥﱠ‬
‫ﻋﺎﱂ ﺍﻷﻣﺮ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻫﻮ ﻓﻮﻕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‪‬ﺀ ‪..‬‬
‫‪ – ٢‬ﻛﻼﻡ ﻳﺘﻌﻠﱠﻖ ﲟﺴﺎﺋﻞ ﺍﳋﻠﻖ ‪ ..‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻪ ﻫﻲ ﻣﺴﺎﺋﻞ ﺣﺎﺩﺛﺔ ‪ ،‬ﻭﲣﺮﺝ‬
‫) )‪>äóÓy´Ï9 $uZä9öqs% $yJ¯RÎ‬‬ ‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﺑﻜﻠﻤﺔ ) ‪ ( `ä.‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫)‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)¯R br& çm»tR÷Šu‘r& !#sŒÎ‬ﺍﻟﻨﺤﻞ ‪ .. [ ٤٠ :‬ﺑﻴﻨﻤﺎ ﻋﻤﻖ ﺍﳌﻌﲎ ﺍﳌﺮﺗﺒﻂ ‪‬ﺎ ‪،‬‬
‫ﻭﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺬﻟﻚ ‪ ،‬ﻟﻴﺲ ﺣﺎﺩﺛﺎﹰ ‪..‬‬
‫ﺇﻥﱠ ﻛﻞﱠ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺧﺮﺝ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﻜﻠﻤﺔ ) ‪ ( `ä.‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﻌﻴﺴﻰ‬
‫)‪«!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ‬‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪) :‬‬
‫‪ ] ( ( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur‬ﺍﻟﻨﺴﺎﺀ ‪.. [ ١٧١ :‬‬
‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ، ( zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur ) :‬ﺗﺼﻒ ﻛﻠﻤﺔﹶ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻟﱵ ﺃﹸﻟﻘﻴﺖ ﺇﱃ ﻣﺮﱘ‪ ‬ﻟﻴﺨﺮﺝ ‪‬ﺎ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻟﻠﻮﺟﻮﺩ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﳌﺘﻌﻠﹼﻖ ﲟﺴﺎﺋﻞ ﺍﳋﻠﻖ ‪ ..‬ﻭﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ( ( çm÷ZÏiB Óyrâ‘ur ) :‬ﺗﺼﻒ‪ ‬ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ‬
‫ﻣﻸ ﻧﻔﺲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﲟﺴﺎﺋﻞ ﺍﻷﻣﺮ ‪ ،‬ﺣﻴﺚ‬
‫ﺍﻟﺮﻭﺡ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻣﻦ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ‪..‬‬
‫‪١٠٣ ‬‬

‫ﺇﻥﱠ ﺍﻟﻜﻠﻤﺔ ﻛﻌﻠﻢﹴ ﲟﺴﺎﺋﻞ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻫﻲ ﻋﻠﻢ‪ ‬ﻗﺪﱘ‪ ‬ﻳﺮﺗﺒﻂ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻣ‪‬ﺎ‬
‫ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺎﺩﺙ ‪ ،‬ﻓﻬﻮ ﻭﺟﻮﺩ‪ ‬ﺣﺎﺩﺙﹲ ﺧﺎﺿﻊ‪ ‬ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﺃﻣ‪‬ﺎ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ﻓﺈﻥﱠ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻫﻮ ﻗﺪﱘ‪ ‬ﺃﻳﻀﺎﹰ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻭﺟﻮﺩﻫﺎ‬
‫ﻏﲑ ﺧﺎﺿﻊ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻣﺴﺎﺋﻞ ﻋﺎﱂ ﺍﳋﻠﻖ ‪..‬‬
‫ﻓﻤﺎ ﻳ‪‬ﺤﺪ‪‬ﺩ‪ ‬ﺧﻀﻮﻉ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺃﻭ‬
‫ﻋﺪﻡ ﺧﻀﻮﻋﻬﺎ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ‪ ،‬ﻫﻮ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻓﺴﻮﺍﺀٌ‬
‫ﻣﺴﺎﺋﻞ ﺍﳋﻠﻖ ﺃﻡ ﻣﺴﺎﺋﻞ ﺍﻷﻣﺮ ‪ ،‬ﲨﻴﻌﻬﺎ ﺗﻌﻮﺩ ﺇﱃ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻏﲑ ﺍﳊﺎﺩﺛﺔ ﻭﺍﳌﺮﺗﺒﻄﺔ‬
‫ﺑﺼﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ‪..‬‬
‫) &‪ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬ﺍﻷﻋﺮﺍﻑ ‪[ ٥٤ :‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥﱠ ﺍﻟﻔﺎﺭﻕ ﺍﻟﺬﻱ ﻧﺘﺨﻴ‪‬ﻠﻪ ﺑﲔ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺴﺎﺋﻞ ﺍﻷﻣﺮ ‪ ،‬ﻭﺑﲔ‬
‫ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺈﳚﺎﺩ ﻣﺴﺎﺋﻞ ﺍﳋﻠﻖ ‪ ،‬ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎﻫﻴ‪‬ﺔ ﻣﺴﺎﺋﻞ ﺍﻷﻣﺮ ﻭﻣﺎﻫﻴ‪‬ﺔ ﻣﺴﺎﺋﻞ ﺍﳋﻠﻖ ‪ ..‬ﻓﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﺍﳊﺎﻟﺘﲔ ﺗﺮﺗﺒﻂ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﺘﻮﺣ‪‬ﺪﺓ ﺑﺬﺍﺗﻪ ‪..‬‬
‫ﻭﻣﺎ ﳚﺐ ﺇﺩﺭﺍﻛﻪ ﻫﻮ ﺃﻥﱠ ﺇﺿﺎﻓﺔ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻟﻴﺴﺖ ﻛﺈﺿﺎﻓﺔ ﺍﻷﻋﻴﺎﻥ‬
‫ﺍﳌﻨﻔﺼﻠﺔ ﻻﲰﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻛﺒﻴﺖ ﺍﷲ ‪ ،‬ﻭﻧﺎﻗﺔ ﺍﷲ ‪ ،‬ﻭﺃﺭﺽ ﺍﷲ ‪ .....‬ﺇﱁ ‪ ..‬ﺇﻥﱠ ﺍﻟﻜﻼﻡ ﻣﻌﲎ‪‬‬
‫ﻭﺻﻔﺔﹲ ﻟﻠﻤﺘﻜﻠﹼﻢ ‪ ،‬ﻭﻟﻴﺲ ﻋﻴﻨﺎﹰ ﻣﻨﻔﺼﻠﺔﹰ ﺑﺬﺍ‪‬ﺎ ‪ ..‬ﻭﺇﺿﺎﻓﺘﻪ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻫﻮ ﻛﺈﺿﺎﻓﺔ ﺻﻔﺎﺗﻪ‬
‫ﺍﻟﻜﺮﳝﺔ ﻣﺜﻞ ﻋﻠﻤﻪ ﻭﺣﻴﺎﺗﻪ ‪ .....‬ﺇﱁ ‪..‬‬
‫ﺺﰲ‬
‫ﻭﻣﻦ ﱂ ﻳﺘ‪‬ﺼﻒ ﺑﺼﻔﺔ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ﻟﻴﺲ ﺇﳍﺎﹰ ‪ ،‬ﻓﻌﺪﻡ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ﻫﻮ ﻧﻘ ‪‬‬
‫ﺍﻟﺼﻔﺎﺕ ‪ ..‬ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺟﻌﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺣﺠ‪‬ﺔﹰ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﺗ‪‬ﺨﺬﻭﺍ ﺍﻟﻌﺠﻞ ﺇﳍﺎﹰ ‪..‬‬
‫) ‪¼çm¯Rr& (#÷rt•tƒ óOs9r& 4 î‘#uqäz ¼ã&©! #Y‰|¡y_ WxôfÏã óOÎgÍhŠÎ=ãm ô`ÏB ¾Ínω÷èt/ .`ÏB 4Óy›qãB ãPöqs% x‹sƒªB$#ur‬‬

‫‪ ] ( ¢ ¸x‹Î6y™ öNÍk‰Ï‰öhtƒ Ÿwur öNßgßJÏk=s3ムŸw‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٤٨ :‬‬

 ١٠٤ 

zÓŤoYsù 4Óy›qãB çm»s9Î)ur öNà6ßg»s9Î) !#x‹»yd (#qä9$s)sù Ö‘#uqäz ¼ã&©! #Y‰|¡y_ WxôfÏã öNßgs9 ylt•÷zr'sù )
٨٩ – ٨٨ : ‫ ( ] ﻃﻪ‬$YèøÿtR Ÿwur #uŽŸÑ öNçlm; à7Î=ôJtƒ Ÿwur Zwöqs% óOÎgø‹s9Î) ßìÅ_ö•tƒ žwr& tb÷rt•tƒ Ÿxsùr& ÇÑÑÈ
[
– ‫ﺪﺓ ﺑﺬﺍﺗﻪ ) ﺍﳊﻜﻴﻢ – ﺍﳋﺒﲑ‬‫ ﻳﺮﺗﺒﻂ ﺑﺼﻔﺎﺕ ﺍﷲ ﺍﳌﺘﻮﺣ‬، ‫ﻭﺗﱰﻳﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺇﻧﺰﺍﻟﻪ‬
.. ( ‫ﺍﻟﻌﻠﻴﻢ – ﺍﻟﻌﺰﻳﺰ – ﺍﻟﺮﲪﻦ – ﺍﻟﺮﺣﻴﻢ‬
[ ١ : ‫ ( ] ﻫﻮﺩ‬AŽ•Î7yz AOŠÅ3ym ÷bà$©! `ÏB ôMn=Å_Áèù §NèO ¼çmçG»tƒ#uä ôMyJÅ3ômé& ë=»tGÏ. 4 •!9# )

[ ٦ : ‫ ( ] ﺍﻟﻨﻤﻞ‬AOŠÎ=tæ AOŠÅ3ym ÷bà$©! `ÏB šc#uäö•à)ø9$# ‘¤)n=çGs9 y7¯RÎ)ur )

[ ٢ : ‫ ( ] ﻏﺎﻓﺮ‬ÉOŠÎ=yèø9$# Í“ƒÍ“yèø9$# «!$# z`ÏB É=»tGÅ3ø9$# ã@ƒÍ”\s? )

[ ٢ : ‫ﻠﺖ‬‫ ( ] ﻓﺼ‬ÉOŠÏm§•9$# Ç`»uH÷q§•9$# z`ÏiB ×@ƒÍ”\s? )

‫ﺎ ﺇﻧﺰﺍﻝ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ ) ﻛﺎﳌﺎﺀ ﻭﺍﳊﺪﻳﺪ ﻭﺍﻷﻧﻌﺎﻡ ( ﻓﻴﻜﻮﻥ ﻣﻦ ﺁﺛﺎﺭ ﺻﻔﺎﺕ ﺍﷲ‬‫ﺃﻣ‬
‫ ﻭﳏﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ‬، ‫ﺔ‬‫ ﻷﻥﱠ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻫﻲ ﺃﻋﻴﺎﻥﹲ ﻣﻨﻔﺼﻠﺔﹲ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‬، ‫ﺍﻟﻌﻈﻴﻤﺔ‬
.. ‫ﺆ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬‫ﺍﻟﺘﺸﻴ‬
‫ ﻭﻟﺬﻟﻚ ﻓﺎﻟﺬﻭﺍﺕ‬.. ‫ﻘﺎﺱ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺬﺍﺕ‬‫ ﻓﻬﻮ ﻳ‬، ‫ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﻜﻼﻡ ﺻﻔﺔﹲ ﻟﻠﺬﺍﺕ‬
.. ‫ ﺃﻳﻀﺎﹰ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﻛﻼﻣﻬﺎ ﳐﻠﻮﻕ‬، ‫ﺎ ﳐﻠﻮﻗﺔ‬‫ﺍﳌﺨﻠﻮﻗﺔ ﺻﻔﺎ‬
( tbqç6Å¡õ3tƒ (#qçR%x. $yJÎ/ Nßgè=ã_ö‘r& ߉pkô¶s?ur öNÍk‰É‰÷ƒr& !$uZßJÏk=s3è?ur öNÎgÏdºuqøùr& #’n?tã ÞOÏFøƒwU tPöqu‹ø9$# )
[ ٦٥ : ‫] ﻳﺲ‬
!$tGs9$s% $\dö•x. ÷rr& %·æöqsÛ $u‹ÏKø•$# ÇÚö‘F|Ï9ur $olm; tA$s)sù ×b%s{ߊ }‘Édur Ïä!$uK¡¡9$# ’n<Î) #“uqtGó™$# §NèO )

[ ١١ : ‫ﻠﺖ‬‫ ( ] ﻓﺼ‬tûüÏèͬ!$sÛ $oY÷•s?r&

، r ‫ ﻭﺇﱃ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ‬، ‫ﻭﺇﺿﺎﻓﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﻗﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
.. ‫ﻬﻤﺎ ﺻﺎﻏﺎﻩ‬‫ ﻭﻻ ﻳﻌﲏ ﺃﻧ‬، ‫ﻬﻤﺎ ﺃﺣﺪﺛﺎﻩ‬‫ﻻ ﻳﻌﲏ ﺃﻧ‬
 ١٠٥ 

Ÿwur ÇÍÊÈ tbqãZÏB÷sè? $¨B Wx‹Î=s% 4 9•Ïã$x© ÉAöqs)Î/ uqèd $tBur ÇÍÉÈ 5OƒÌ•x. 5Aqß™u‘ ãAöqs)s9 ¼çm¯RÎ) )
uÙ÷èt/ $oYø‹n=tã tA§qs)s? öqs9ur ÇÍÌÈ tûüÏHs>»yèø9$# Éb>§‘ `ÏiB ×@ƒÍ”\s? ÇÍËÈ tbrã•©.x‹s? $¨B Wx‹Î=s% 4 9`Ïd%x. ÉAöqs)Î/

ô`ÏiB Oä3ZÏB $yJsù ÇÍÏÈ tûüÏ?uqø9$# çm÷ZÏB $uZ÷èsÜs)s9 §NèO ÇÍÎÈ ÈûüÏJu‹ø9$$Î/ çm÷ZÏB $tRõ‹s{V{ ÇÍÍÈ È@ƒÍr$s%F{$#

[ ٤٧ – ٤٠ : ‫ ( ] ﺍﳊﺎﻗﺔ‬tûïÌ“Éf»ym çm÷Ztã >‰tnr&

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

[ ٢١ – ١٩ : ‫( ] ﺍﻟﺘﻜﻮﻳﺮ‬
‫ﺘﺎﻥ‬‫ ﻭﺍﻟﺼﻮﺭﺗﺎﻥ ﺍﻟﻘﺮﺁﻧﻴ‬.. ‫ﻪ‬‫ ﳛﻤﻠﻬﺎ ﻋﻦ ﻣﺮﺳﻠ‬‫ﺒﻠﱢﻐﺎﹰ ﻟﺮﺳﺎﻟﺔ‬‫ ( ﺗﻌﲏ ﻣ‬Aqß™u‘ ) ‫ﺇﻥﱠ ﻛﻠﻤﺔ‬
‫ ﻓﻠﻢ ﺗﺄﺕ ﻫﺎﺗﺎﻥ ﺍﻟﺼﻮﺭﺗﺎﻥ‬.. ‫ﻞ‬‫ﺮﺳ‬‫– ﻛﻤﺎ ﻧﺮﻯ – ﳘﺎ ﺑﺼﻴﻐﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺗﻌﲏ ﻧﻘﻼﹰ ﻋﻦ ﻣ‬
‫ﻤﺎ ﻧﺮﺍﳘﺎ ﺑﺼﻴﻐﺔ‬‫ ﺇﻧ‬، ( ‫ﺪ‬‫ﻪ ﻟﻘﻮﻝ ﳏﻤ‬‫ ) ﺇﻧ‬، ( ‫ﻪ ﻟﻘﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ‬‫ ) ﺇﻧ‬: ‫ﻋﻠﻰ ﺍﻟﺸﻜﻞ‬
‫ ﻓﺎﻟﺘﻌﻠﹼﻖ – ﰲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ‬.. ( 5OƒÌ•x. 5Aqß™u‘ ãAöqs)s9 ¼çm¯RÎ) ) : ‫ﺍﻟﺮﺳﺎﻟﺔ ﺣﺼﺮﺍﹰ‬
‫ ﻫﻮ ﺑﻴﺎﻥﹲ ﺑﺄﻥﱠ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﺗﻠﻘﹼﻰ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﷲ‬، ‫ﺘﲔ – ﺑﺼﻴﻐﺔ ﺍﻟﺮﺳﺎﻟﺔ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ﺑﺈﺑﻼﻏﻪ ﻛﻤﺎ‬r ‫ ﺣﻴﺚ ﻗﺎﻡ ﺍﻟﺮﺳﻮﻝ‬، r ‫ ﻭﺃﺑﻠﻐﻪ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﻟﻠﺮﺳﻮﻝ‬، ‫ﺗﻌﺎﱃ ﻛﺮﺳﺎﻟﺔ‬
.. ‫ﻫﻮ ﲤﺎﻣﺎﹰ ﻟﻠﺒﺸﺮ‬
$¯RÎ) ) : ‫ﺔ‬‫ ﺍﺳﺘﻨﺎﺩﺍﹰ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬، ‫ﻭﻗﺪ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳐﻠﻮﻕ‬
‫ ﻛﻠﻤﺔ ﺟﻌﻞ‬: ‫ ﻓﻘﺎﻟﻮﺍ‬.. [ ٣ : ‫ ( ] ﺍﻟﺰﺧﺮﻑ‬šcqè=É)÷ès? öNà6¯=yè©9 $|‹Î/t•tã $ºRºuäö•è% çm»oYù=yèy_
.. ‫ ﻣﺜﻞ‬، ‫ﲔ ﺑﺒﻌﺾ ﺍﻵﻳﺎﺕ‬‫ ﳏﺘﺠ‬، ‫ﲟﻌﲎ ﺧﻠﻖ‬
$oYù=yèy_ur ( $yJßg»oYø)tFxÿsù $Z)ø?u‘ $tFtR%Ÿ2 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ¨br& (#ÿrã•xÿx. tûïÏ%©!$# t•tƒ óOs9urr& )
öNÎgÎ/ y‰ŠÏJs? br& zÓÅ›ºuru‘ ÇÚö‘F{$# ’Îû $uZù=yèy_ur ÇÌÉÈ tbqãZÏB÷sムŸxsùr& ( @cÓyr >äóÓx« ¨@ä. Ïä!$yJø9$# z`ÏB
١٠٦ 

ô`tã öNèdur ( $Wßqàÿøt¤C $Zÿø)y™ uä!$yJ¡¡9$# $uZù=yèy_ur ÇÌÊÈ tbr߉tGöku‰ öNßg¯=yè©9 Wxç7ß™ %[`$yÚÏù $pkŽÏù $uZù=yèy_ur

[ ٣٢ – ٣٠ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬tbqàÊÌ•÷èãB $pkÉJ»tƒ#uä
‫ ﻓﻜﻠﻤﺔ‬، ‫ﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳌﻔﻌﻮﻝ ﺑﻪ‬‫ﺔﹶ ﺍﻟﻔﻌﻞ ﺗﺮﺗﺒﻂ ﲟﺎﻫﻴ‬‫ﻢ ﺃﻥﱠ ﻣﺎﻫﻴ‬‫ﻟﻘﺪ ﻓﺎ‬
‫ﻰ‬‫ ﺗﺄﰐ ﲟﻌﲎ ﲰ‬، ‫ﺀ‬‫ﺟﻌﻞ ﻋﻨﺪﻣﺎ ﺗﺮﺗﺒﻂ ﲟﺴﺎﺋﻞ ﻫﻲ ﻓﻮﻕ ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‬
.. ‫ ﻭﻻ ﺗﺄﰐ ﲟﻌﲎ ﺧﻠﻖ‬، ‫ﻭﻭﺻﻒ‬
[ ٢٢٤ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬öNà6ÏY»yJ÷ƒX{ Zp|Êó•ãã ©!$# (#qè=yèøgrB Ÿwur )

[ ٩١ : ‫ ( ] ﺍﳊﺠﺮ‬tûüÅÒÏã tb#uäö•à)ø9$# (#qè=yèy_ tûïÏ%©!$# )

] ( 4 ¸xŠÏÿx. öNà6ø‹n=tæ ©!$# ÞOçFù=yèy_ ô‰s%ur $ydω‹Å2öqs? y‰÷èt/ z`»yJ÷ƒF{$# (#qàÒà)Zs? Ÿwur )
[ ٩١ : ‫ﺍﻟﻨﺤﻞ‬
[ ٣٩ : ‫ ( ] ﺍﻹﺳﺮﺍﺀ‬t•yz#uä $·g»s9Î) «!$# yìtB ö@yèøgrB Ÿwur )

[ ١٩ : ‫ ( ] ﺍﻟﺰﺧﺮﻑ‬$·W»tRÎ) Ç`»uH÷q§•9$# ߉»t6Ïã öNèd tûïÏ%©!$# sps3Í´¯»n=yJø9$# (#qè=yèy_ur )

‫ﻋﻲ ﺑﺄﻥﱠ ﻣﺸﺘﻘﹼﺎﺕ ﻛﻠﻤﺔ ﺟﻌﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‬‫ﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪ‬
‫ﻭﻻ ﺃﻋﺘﻘﺪ ﺃﻥﱠ ﻋﺎﻗ ﹰ‬
.. ‫ﺍﻟﻜﺮﳝﺔ ﺗﺄﰐ ﲟﻌﲎ ﺧﻠﻖ‬
‫ﺩ ﺍﷲ ﺗﻌﺎﱃ ﻃﺮﻕ‬‫ ﻭﳌﹼﺎ ﺣﺪ‬، ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﳐﻠﻮﻗﺎﹰ ﻻﺳﺘﻄﺎﻉ ﺍﻟﺒﺸﺮ ﺍﻹﺣﺎﻃﺔ ﺑﻪ‬
.. ‫ﺗﻜﻠﻴﻤﻪ ﻟﻠﺒﺸﺮ ﺑﺜﻼﺛﺔ ﻃﺮﻕ‬
Zwqß™u‘ Ÿ@Å™ö•ãƒ ÷rr& A>$pgÉo Ç›!#u‘ur `ÏB ÷rr& $·‹ômur žwÎ) ª!$# çmyJÏk=s3ムbr& AŽ|³u;Ï9 tb%x. $tBur * )
[ ٥١ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬ÒOŠÅ6ym ;’Í?tã ¼çm¯RÎ) 4 âä!$t±o„ $tB ¾ÏmÏRøŒÎ*Î/ zÓÇrqã‹sù

‫( ﺍﻟﱵ‬ 4 âä!$t±o„ $tB ¾ÏmÏRøŒÎ*Î/ zÓÇrqã‹sù Zwqß™u‘ Ÿ@Å™ö•ãƒ ÷rr& ) ‫ﺔ‬‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ﻷﺩﺭﻛﻨﺎ ﺃﻥﱠ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺍﻟﺒﺸﺮ‬، ( 4 âä!$t±o„ $tB ) ‫ﺗﺄﰐ ﻣﺮﺗﺒﻄﺔﹰ ﺑﺎﳌﺸﻴﺌﺔ‬
 ‫‪١٠٧ ‬‬

‫‪ ،‬ﻫﻲ ﻧﻘﻞ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ) ﻭﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺸﺮ ﺗﻠﻘﻴﻪ ﻣﺒﺎﺷﺮﺓﹰ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ( ﺇﱃ ﻋﺎﱂ ﺍﳌﺸﻴﺌﺔ ﺍﻟﺬﻱ ﻳﺘﻔﺎﻋﻞ ﻓﻴﻪ ﺍﻟﺒﺸﺮ ‪..‬‬
‫ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﲟﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳐﻠﻮﻕ ‪ ،‬ﺣﻴﺚ ﻳ‪‬ﺰﻋ‪‬ﻢ ﺃﻥﱠ‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗ‪‬ﺒ‪‬ﺪ‪‬ﻝ ﻭﺗﻐﻴ‪‬ﺮ ‪ ..‬ﻫﺬﺍ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪ ،‬ﻷ ﱠﻥ‬
‫ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻫﻲ ﻛﺬﺑﺔ ﻛﹸﱪﻯ ﰎﱠ ﺍﻓﺘﺮﺍﺅﻫﺎ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪،‬‬
‫ﻛﻤﺎ ﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﺧﲑ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪..‬‬
‫ﻭﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﲨﻴﻌﻬﺎ ﻫﻲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﻲ ﻓﻘﻂ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺘﻜﻠﹼﻢ ﲟﺎ ﻳﺮﻳﺪ ﻭﻣﱴ ﻳﺮﻳﺪ ﻭﻛﻴﻒ ﻳﺮﻳﺪ ‪ ..‬ﺇﻥﱠ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺻﻔﺔﹲ ﻣﻦ‬
‫ﺻﻔﺎﺗﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳ‪‬ﺤﺪ‪‬ﺩ ﻭﻻ ﻳﻨﺘﻬﻲ ‪..‬‬
‫) ‪öqs9ur ’În1u‘ àM»yJÎ=x. y‰xÿZs? br& Ÿ@ö7s% ã•óst6ø9$# y‰ÏÿuZs9 ’În1u‘ ÏM»yJÎ=s3Ïj9 #YŠ#y‰ÏB ã•óst7ø9$# tb%x. öq©9 @è%‬‬

‫_‪ ] ( #YŠy‰tB ¾Ï&Î#÷WÏJÎ/ $uZ÷¥Å‬ﺍﻟﻜﻬﻒ ‪[ ١٠٩ :‬‬

‫‪$¨B 9•çtø2r& èpyèö7y™ ¾Ínω÷èt/ .`ÏB ¼çn‘‰ßJtƒ ã•óst7ø9$#ur ÒO»n=ø%r& >ot•yfx© `ÏB ÇÚö‘F{$# ’Îû $yJ¯Rr& öqs9ur‬‬ ‫)‬
‫‪ ] ( ÒOŠÅ3ym ̓tã ©!$# ¨bÎ) 3 «!$# àM»yJÎ=x. ôNy‰ÏÿtR‬ﻟﻘﻤﺎﻥ ‪[ ٢٧ :‬‬
‫ﻭﻛﻴﻒ ﺗﻜﻮﻥ ﻟﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺣﺪﻭﺩ ‪ ،‬ﻭﻛﻞﹼ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﻭﺟﻮﺩ ) ﰲ‬
‫ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ( ﻣﻦ ﺣﺮﻛﺔ ﻭﻣﻦ ﻣﻌﺎﻥ‪ ‬ﻧﺪﺭﻛﻬﺎ ﻭﻻ ﻧﺪﺭﻛﻬﺎ ‪ ،‬ﻫﻮ ﺁﺛﺎﺭ‪‬‬
‫ﻟﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺘﻤﻴ‪‬ﺰ‪ ‬ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺑﺄﻧ‪‬ﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﰲ‬
‫ﺣﲔ ﻳﺸﺘﺮﻙ ﻣﻊ ﺑﺎﻗﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺑﻜﻮﻧﻪ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ‬
‫ﺍﻷﺧﺮﻯ ﻫﻲ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻗﻴﻠﺖ ﻣﻦ ﻗﺒﻞ ﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﳌﻌﺎﱐ‬
‫ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺻﺎﻏﺘﻬﺎ ﰲ ﻗﻮﺍﻟﺐ ﻟﻐﻮﻳ‪‬ﺔ ﺭﺳﻞﹸ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻟﻜﻦ‪ ‬ﺍﷲ‬
‫‪١٠٨ ‬‬

‫ﺗﻌﺎﱃ ﻫﻮ ﻣﻦ ﺻﺎﻍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺩﻻﻻﺗﻪ ﻭﺃﺣﻜﺎﻣﻪ‬
‫ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻓﻼ ﻳ‪‬ﺤﻴﻂ ‪‬ﺎ ﺇﻻﱠ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﲢﺪ‪‬ﻯ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻨﺺ‪ ‬ﻛﺎﻟﻨﺺ‪‬‬
‫ﺍﻟﻘﺮﺁﱐ ‪ .....‬ﻭﻛﻴﻒ ‪‬ﻢ ﺃﻥ ﳝﻠﻜﻮﺍ ﻗﺪﺭﺓﹰ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻛﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺼﻮﻏﻮﺍ‬
‫ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﲢﻤﻞ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ؟!!! ‪ ..‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﱂ ﻳﺘﺤﺪ‪ ‬ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﺄﻥ ﺗﺄﰐ ﺑﻨﺺ‪ ‬ﻛﻨﺼﻮﺹ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺍﻷُﺧﺮﻯ ‪ ،‬ﻓﺼﻴﺎﻏﺔ ﺗﻠﻚ ﺍﻟﻜﺘﺐ‬
‫ﻟﻴﺴﺖ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻱ ﻟﻴﺴﺖ ﻗﻮﻻﹰ ﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﰲ ﻛﻞﱢ ﺭﺳﺎﻟﺔ ﳚﺐ ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ ﺑﲔ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻨﻘﻞ ﻟﻨﺎ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻣﻌﺎﻥ‪‬‬
‫ﻭﺃﺣﻜﺎﻡﹴ ﻭﺃﻭﺍﻣﺮ‪ ‬ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺘ‪‬ﺒﻌﻮﻫﺎ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﺍﳌﻌﺠﺰﺓ ﺍﻟﱵ ﺗﺼﺪ‪‬ﻕ‬
‫ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ‪ ..‬ﻓﻔﻲ ﺭﺳﺎﻟﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻋﻤﻞ ﺑﻪ‬
‫ﻫﻮ ﺍﻟﺘﻮﺍﺭﺓ ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳌﻌﺠﺰﺓ ﻫﻲ ﺍﻟﻌﺼﺎ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﺍﳊﺴﻴ‪‬ﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﳌﻮﺳﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﰲ ﺭﺳﺎﻟﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻩ ﻫﻮ‬
‫ﺍﻹﳒﻴﻞ ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳌﻌﺠﺰﺓ ﺍﻟﱵ ﺃﹸﻳ‪‬ﺪ ‪‬ﺎ ﻫﻲ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﳌﻌﺠﺰﺍﺕ ﺍﳊﺴﻴ‪‬ﺔ ﺍﻟﱵ ﺃﹸﻳ‪‬ﺪ ‪‬ﺎ ‪..‬‬
‫ﻭﲟﺎ ﺃﻥﱠ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺴﺎﺑﻘﺔ ) ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ( ﻫﻲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻴﺴﺖ ﻗﻮﻟﹶﻪ‬
‫‪ ،‬ﺃﻱ ﻟﻴﺴﺖ ﺣﺮﻭﻓﺎﹰ ﻣﺼﺎﻏﺔ ﺑﻘﺎﻟﺐﹴ ﻟﻐﻮﻱ‪ ‬ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻟﺬﻟﻚ ﱂ ﲢﻤﻞ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﻣﻌﺠﺰﺍﺕ ‪ ،‬ﺣﻴﺚ ﺍﳌﻌﲎ ) ﺍﻟﻜﻠﻤﺎﺕ ( ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﺼﻴﺎﻏﺔ ) ﺍﻟﻘﻮﻝ ( ﻣﻦ‬
‫ﺍﻟﺮﺳﻞ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‪‬ﻪ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺷﺄﻧﻪ ﺑﺬﻟﻚ ﺷﺄﻥ ﻛﻞ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳﺘﻤﻴ‪‬ﺰ ﺑﻜﻮﻧﻪ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻗﺎﻟﻪ ﲝﺮﻓﻴ‪‬ﺘﻪ ﺃﺯﻻﹰ ‪ ،‬ﻗﻮﻻﹰ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺼﻔﺎﺗﻪ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻭﻳﺘﻤﻴ‪‬ﺰ‪ – ‬ﺃﻳﻀﺎﹰ – ﺑﻜﻮﻥ ﻣﻌﺠﺰﺗﻪ ﺻﻔﺔﹰ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﰲ ﺣﲔ ﺃﻥﱠ‬
‫ﻣﻌﺠﺰﺍﺕ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻓ‪‬ﻌ‪‬ﻞﹲ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫‪١٠٩ ‬‬

‫ﻫﻲ ﻣﻌﺠﺰﺍﺕ ﳏﻜﻮﻣﺔ ﺑﻘﻮﺍﻧﲔ ﻹﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺫﺍﺗﻪ‬
‫ﻣﻨﻬﺞ‪ ‬ﻷﻧ‪‬ﻪ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﳛﻤﻞ ﻣﻌﺎﱐ ﺃﺣﻜﺎﻣﻪ ﻭﺃﺩﻟﹼﺘﻪ ‪ ،‬ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﻌﺠﺰﺓﹲ ﻣﺴﺘﻤﺮ‪‬ﺓﹲ‬
‫ﻏﲑ ﺧﺎﺿﻌﺔ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻷﻧ‪‬ﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺴﺎﺩﺳﺔ ) ﺳﻠﹼﻢ ﺍﳋﻼﺹ ( ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺘﻤﻴ‪‬ﺰ – ﺃﻳﻀﺎﹰ –‬
‫ﺑﻜﻮﻧﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳ‪‬ﻮﺻ‪‬ﻒ ﺑﺄﻧ‪‬ﻪ ﻧ‪‬ﺰ‪‬ﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻴﻐﺔ ﺍﻟﺘﱰﻳﻞ‬
‫) ﻣﻦ ﺍﻟﻔﻌﻞ ﻧﺰ‪‬ﻝ ( ‪ ،‬ﰲ ﺣﲔ ﻳﺸﺘﺮﻙ ﻣﻊ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻜﻮﻧﻪ ﺃﹸﻧﺰﻝ ﻣﻦ ﻋﻨﺪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻴﻐﺔ ﺍﻹﻧﺰﺍﻝ ) ﻣﻦ ﺍﻟﻔﻌﻞ ﺃﻧﺰﻝ ( ‪ ..‬ﻭﻛﻞﱡ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫‪..‬‬
‫) ‪] ( Ÿ@‹ÅgUM}$#ur sp1u‘öq-G9$# tAt“Rr&ur Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãB Èd,ysø9$$Î/ |=»tGÅ3ø9$# š•ø‹n=tã tA¨“tR‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٣ :‬‬
‫‪¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$# É=»tFÅ3ø9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãYÏB#uä (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬

‫‪ ] ( 4 ã@ö6s% `ÏB tAt“Rr& ü“Ï%©!$# É=»tFÅ6ø9$#ur‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٣٦ :‬‬

‫ﻭﻫﻨﺎﻙ ﻧﺺ‪ ‬ﻭﺍﺣﺪ‪ ‬ﻳﺼﻒ ﺍﻟﺘﻮﺭﺍﺓ ﺑﺎﻟﺘﱰﻳﻞ ﻭﻟﻜﻦ ﻟﻴﺲ ﺗﱰﻳﻼﹰ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺣﻴﺚ‬
‫ﻳﺮﺩ ﺍﻟﺘﱰﻳﻞ ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ‪..‬‬
‫* ‪`ÏB ¾ÏmÅ¡øÿtR 4’n?tã ã@ƒÏäÂuŽó Î) tP§•ym $tB žwÎ) Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t6Ïj9 yxÏm tb$Ÿ2 ÏQ$yè©Ü9$# ‘@ä.‬‬ ‫)‬
‫‪ ] ( 3 èp1u‘öq-G9$# tA¨”t\è? br& È@ö6s%‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٩٣ :‬‬
‫ﻭﺑﻴ‪‬ﻨﺖ ﺃﻥﱠ ﺍﻟﺘﱰﻳﻞ ﻫﻮ ﺩﻭﻥ ﺃﻱ‪ ‬ﲢﻮ‪‬ﻝﹴ ﺃﻭ ﺗﻐﻴﲑ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰﺓ ‪ ،‬ﻭﺃ ﱠﻥ‬
‫ﺍﻹﻧﺰﺍﻝ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺘﻴﺴﲑ ﻭﺟﻌﻞ ﺍﻟﻨﺺ‪ ‬ﰲ ﻣﺘﻨﺎﻭﻝ ﺍﻟﻔﻬﻢ ﻭﺍﻹﺩﺭﺍﻙ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﻟﻘﺮﺁﻥ‬
‫ﺍﳌﻨﻬﺞ ‪ ..‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﹸﻧﺰﻝ ﻣﻨﻬﺠﺎﹰ ﺷﺄﻧﻪ ﺷﺄﻥ ﻛﻞﹼ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﻳﻨﻔﺮﺩ‬
‫ﺑﻜﻮﻥ ﻧﺰ‪‬ﻝ ﻣﻌﺠﺰﺓﹰ ‪..‬‬
‫‪١١٠ ‬‬

‫ﻭﳓﻦ ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ﺫﻟﻚ ﻻ ﻧﻐﻠﻮ ﻭﻻ ﻧﻘﻮﻝ ﺇﻻﹼ ﺍﳊﻖ ‪ ،‬ﻓﺤﱴ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﺍﻟﱵ ﺑﲔ‬
‫ﺃﻳﺪﻳﻨﺎ ﻭﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﻟﻮﺣﻲ ‪ ،‬ﳍﺎ ﺻﻮﺭﺓ – ﻏﲑ ﻣﺎﺩﻳ‪‬ﺔ – ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ‪..‬‬
‫) ‪ ] ( ¤âqàÿøt¤C 8yöqs9 ’Îû ÇËÊÈ Ó‰‹Åg¤C ×b#uäö•è% uqèd ö@t/‬ﺍﻟﱪﻭﺝ ‪[ ٢٢ – ٢١ :‬‬
‫ﻭﺑﻴ‪‬ﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﻛﻴﻒ ﺃﻥﱠ ﺭﺳﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺎﻥ ﺑﻮﺣﻲ‪ ‬ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ‪ ..‬ﻭﺑﻴ‪‬ﻨﺖ ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﻳﺴﺘﺤﻴﻞ ﺗﺒﺪﻳﻞ ﺣﺮﻑ‪ ‬ﻣﺮﺳﻮﻡﹴ ﲝﺮﻑ‪ ‬ﺁﺧﺮ ‪ ،‬ﻭﻳﺴﺘﺤﻴﻞ ﺣﺬﻓﻪ‬
‫ﺃﻭ ﺯﻳﺎﺩﺗﻪ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ‪:‬‬
‫‪ – ١‬ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺬﺍﺗﻪ ‪ ،‬ﻭﻣﻌﺎﻧﻴﻪ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﺣﻴﺚ ﺃﻧﺰﻟﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻣﻴﺴ‪‬ﺮﺍﹰ ﻟﻠﺬﻛﺮ ﳌﻦ ﻳﺮﻳﺪ ﻓﻬﻤﻪ ﻭﺇﺩﺭﺍﻙ ﺩﻻﻻﺗﻪ ‪..‬‬
‫‪ – ٢‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﲝﺮﻓﻴ‪‬ﺘﻪ ‪ ،‬ﻓﺼﻴﺎﻏﺔ ﻣﻌﺎﻧﻴﻪ ﻭﺃﺣﻜﺎﻣﻪ ﰲ ﺣﺮﻭﻑ‪ ‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﱵ ﺻﻴﻎ ‪‬ﺎ‬
‫‪ ،‬ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺣﻴﺚ ﻧﺰ‪‬ﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﻛﻤﻌﺠﺰﺓ‪ ‬ﻳﺘﺤﺪ‪‬ﻯ ‪‬ﺎ‬
‫ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﰲ ﻛﻞﱢ ﻣﻜﺎﻥ‪ ‬ﻭﺯﻣﺎﻥ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﻟﻔﻈﻪ ﻓﲑﺗﺒﻂ ﺑﺎﻟﺬﺍﺕ ﺍﻟﱵ ﺗﻘﺮﺅﻩ ‪ ،‬ﻭﺑﺎﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ‪ .....‬ﻭﻛﻨ‪‬ﺎ‬
‫ﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻥﱠ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ﻳﻨﻘﻞ ﻟﻨﺎ ﺻﻮﺭ ﺍﻷﺣﺪﺍﺙ ﺍﳌﺨﻠﻮﻗﺔ ‪ ،‬ﻋﱪ ﺻﻴﺎﻏﺔ‪ ‬ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻷﺯﻟﻴ‪‬ﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺼﻔﺎﺗﻪ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﻭﺫﻟﻚ ﳌﻌﺎﱐ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺗﻌﻠﻤﻬﺎ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻋﻠﻤﹰﺎ‬
‫ﻣﻄﻠﻘﺎﹰ ‪ ..‬ﻭﺑﻴ‪‬ﻨﺎ ﺃﻥﱠ ﻧﻘﻞ ﺍﷲ ﺗﻌﺎﱃ ﻟﻘﻮﻝ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻫﻮ ﺻﻴﺎﻏﺔﹲ ﻣﻄﻠﻘﺔ ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﺎﺋﻨﺔ ﰲ‬
‫ﺫﺍﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ ) ﺍﻟﱵ ﻳ‪‬ﻨﻘﻞ ﻗﻮﻟﹸﻬﺎ ( ‪ ،‬ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺃﻛﱪ‬
‫ﺑﻜﺜﲑ ﻣﻦ ﻋﻠﻢ ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺫﺍ‪‬ﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﻨﻘﻞ ﺑﻪ ﻣﺎ ﺗﻘﻮﻟﻪ‬
‫ﺑﻌﺾ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ ﻣﻄﻠﻖ ‪ ،‬ﺃﻋﻈﻢ ﻣﻦ ﻗﻮﻝﹺ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﻘﺎﺋﻠﺔ ﺑﻨﺴﺒﺔ‪ ‬ﺗﻮﺍﺯﻱ‬
‫ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ) ﻋﻠﻤﺎﹰ ﻭﻗﺪﺭﺓﹰ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ( ﻭﺑﲔ ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪..‬‬
 ١١١ 

‫ﺔ ﱂ ﺗﻜﻦ ﻗﺒﻞ ﻧﺰﻭﻟﻪ‬‫ ﺃﺣﺪﺙ ﻣﺴﺎﺋﻞ ﻛﻮﻧﻴ‬، ‫ﻭﺇﻥﱠ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‬
‫ﻠﺌﺖ ﺍﻟﺴﻤﺎﺀ‬‫ﺎ ﺑﻌﺪ ﻧﺰﻭﻟﻪ ﻓﻘﺪ ﻣ‬‫ ﺃﻣ‬، ‫ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣﻘﺎﻋﺪ ﻟﻠﺴﻤﻊ‬‫ ﻓﻘﺒﻞ ﻧﺰﻭﻟﻪ ﻛﺎﻥ ﻟﻠﺠﻦ‬..
.. ‫ﺑﺎﳊﺮﺱ ﻭﺍﻟﺸﻬﺐ‬
ü“ωöku‰ ÇÊÈ $Y7pgx” $ºR#uäö•è% $oY÷èÏÿxœ $¯RÎ) (#þqä9$s)sù Çd`Ågø:$# z`ÏiB Ö•xÿtR yìyJtGó™$# çm¯Rr& ¥’n<Î) zÓÇrré& ö@è% )
x‹sƒªB$# $tB $uZÎn/u‘ ‘‰y` 4’n?»yès? ¼çm¯Rr&ur ÇËÈ #Y‰tnr& !$uZÎn/t•Î/ x8ÎŽô³•S `s9ur ( ¾ÏmÎ/ $¨ZtB$t«sù ωô©”•9$# ’n<Î)

`©9 br& !$¨YuZsß $¯Rr&ur ÇÍÈ $VÜsÜx© «!$# ’n?tã $uZåkŽÏÿy™ ãAqà)tƒ šc%x. ¼çm¯Rr&ur ÇÌÈ #V$s!ur Ÿwur Zpt7Ås»|¹

5A%y`Ì•Î/ tbrèŒqãètƒ ħRM}$# z`ÏiB ×A%y`Í‘ tb%x. ¼çm¯Rr&ur ÇÎÈ $\/É‹x. «!$# ’n?tã •`Ågø:$#ur ߧRM}$# tAqà)s?

$¯Rr&ur ÇÐÈ #Y‰tnr& ª!$# y]yèö7tƒ `©9 br& ÷LäêYoYsß $yJx. (#q‘Zsß öNåk¨Xr&ur ÇÏÈ $Z)ydu‘ öNèdrߊ#t“sù Çd`Ågø:$# z`ÏiB

y‰Ïè»s)tB $pk÷]ÏB 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

’Îû `yJÎ/ y‰ƒÍ‘é& ;ŽŸ°r& ü“Í‘ô‰tR Ÿw $¯Rr&ur ÇÒÈ #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9

[ ١٠ – ١ : ‫ ( ] ﺍﳉﻦ‬#Y‰x©u‘ öNåk›5u‘ öNÍkÍ5 yŠ#u‘r& ôQr& ÇÚö‘F{$#

‫ ﱂ ﳛﺪﺙ ﺣﲔ‬، ‫ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ ﰲ ﺍﻟﺴﻤﺎﺀ ﺣﲔ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫ﻓﻤﺎ ﺭﺃﺗﻪ ﺍﳉﻦ‬
.. ‫ ﻭﺍﻟﺬﻱ ﻋﻠﻤﺖ ﺑﻪ ﺍﳉﻦ‬، ‫ﻧﺰﻭﻝ ﻛﺘﺎﺏ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
(#þqä9$s% çnrçŽ|Øym $£Jn=sù tb#uäö•à)ø9$# šcqãèÏJtGó¡o„ Çd`Éfø9$# z`ÏiB #\•xÿtR y7ø‹s9Î) !$oYøùuŽ|À øŒÎ)ur )
$·7»tFÅ2 $oY÷èÏJy™ $¯RÎ) !$oYtBöqs)»tƒ (#qä9$s% ÇËÒÈ z`ƒÍ‘É‹Y•B OÎgÏBöqs% 4’n<Î) (#öq©9ur zÓÅÓè% $£Jn=sù ( (#qçFÅÁRr&

( 8LìÉ)tGó¡•B 9,ƒÌ•sÛ 4’n<Î)ur Èd,ysø9$# ’n<Î) ü“ωöku‰ Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãB 4Óy›qãB ω÷èt/ .`ÏB tAÌ“Ré&
[ ٣٠ – ٢٩ : ‫] ﺍﻷﺣﻘﺎﻑ‬
 ١١٢ 

‫ ﺫﻟﻚ‬‫ ﻭﻣﺮﺩ‬، ‫ﺔ‬‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻴﺲ ﻛﱰﻭﻝ ﺑﺎﻗﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‬
‫ﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﻗﻮﻝ ﺍﷲ‬‫ ﻛﻮﻧﻪ ﻳﻨﻔﺮﺩ ﺑﺄﻧ‬، ‫ﺗﻌﻠﹼﻘﻪ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
.. ‫ﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺰ‬‫ ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻧ‬، ‫ﺗﻌﺎﱃ‬
‫ ﳐﻠﻮﻕ ﻳﻌﲏ‬‫ﺔ ﻷﻱ‬‫ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﻛﻴﻒ ﺃﻥﱠ ﲡﻠﹼﻲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‬‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‬
.. ‫ ﻓﻌﻨﺪﻣﺎ ﲡﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺠﺒﻞ ﺟﻌﻠﻪ ﺩﻛﹼﺎﹰ‬، ‫ﺯﻭﺍﻝ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ‬
ÓÍ_1t•s? `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 )

È@t7yfù=Ï9 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

ãA¨rr& O$tRr&ur š•ø‹s9Î) àMö6è? š•oY»ysö6ß™ tA$s% s-$sùr& !$£Jn=sù 4 $Z)Ïè|¹ 4Óy›qãB §•yzur $y2yŠ ¼ã&s#yèy_

[ ١٤٣ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tûüÏZÏB÷sßJø9$#
‫ ﻫﺬﺍ ﺍﳉﺒﻞ‬‫ ﻟﻮ ﺃﹸﻧﺰﻝ ﻋﻠﻰ ﺟﺒﻞﹴ ﳋﺸﻊ‬، ‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
.. ‫ﺔ‬‫ﻪ ﺃﹸﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺻﻔﺔﹲ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‬‫ ﻷﻧ‬، ‫ﻉ‬‫ﻭﺗﺼﺪ‬
4 «!$# ÏpuŠô±yz ô`ÏiB %YæÏd‰|ÁtF•B $Yèϱ»yz ¼çmtF÷ƒr&t•©9 9@t6y_ 4’n?tã tb#uäö•à)ø9$# #x‹»yd $uZø9t“Rr& öqs9 )
( uqèd žwÎ) tm»s9Î) Iw “Ï%©!$# ª!$# uqèd ÇËÊÈ šcrã•©3xÿtGtƒ óOßg¯=yès9 Ĩ$¨Z=Ï9 $pkæ5ÎŽôØtR ã@»sVøBF{$# š•ù=Ï?ur

à7Î=yJø9$# uqèd žwÎ) tm»s9Î) Iw ”Ï%©!$# ª!$# uqèd ÇËËÈ ÞOŠÏm§•9$# ß`»oH÷q§•9$# uqèd ( Íoy‰»yg¤±9$#ur É=ø‹tóø9$# ÞOÎ=»tã

$£Jtã «!$# z`»ysö6ß™ 4 çŽÉi9x6tGßJø9$# â‘$¬6yfø9$# Ⓝ͓yèø9$# ÚÆÏJø‹ygßJø9$# ß`ÏB÷sßJø9$# ãN»n=¡¡9$# â¨r‘‰à)ø9$#

¼çms9 ßxÎm7|¡ç„ 4 4Óo_ó¡ßsø9$# âä!$yJó™F{$# ã&s! ( â‘Èhq|ÁßJø9$# ä—Í‘$t7ø9$# ß,Î=»y‚ø9$# ª!$# uqèd ÇËÌÈ šcqà2ÎŽô³ç„

[ ٢٤ – ٢١ : ‫ ( ] ﺍﳊﺸﺮ‬ÞOŠÅ3ptø:$# Ⓝ͕yèø9$# uqèdur ( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû $tB

‫ ﳚﻌﻠﻪ ﳜﺸﻊ‬، ( ‫ﺀ ) ﺍﳉﺒﻞ‬‫ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲ‬.. ‫ﺇﺫﺍﹰ‬
¼çmtF÷ƒr&t•©9 ) : ( ‫ﺬﻩ ﺍﻟﺼﻔﺔ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺼﻒ‬‫ﻉ ﻣﻦ ﺧﺸﻴﺔ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﺗﺘ‬‫ﻭﻳﺘﺼﺪ‬
‫‪١١٣ ‬‬

‫‪ ، ( 4 «!$# ÏpuŠô±yz ô`ÏiB %YæÏd‰|ÁtF•B $Yèϱ»yz‬ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣ‪‬ﺜﹶﻞﹴ ﻳﻀﺮﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ‬
‫ﻟﻨﺘﻔﻜﹼﺮ ﰲ ﻋﻈﻤﺔ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﻋﻈﻤﺔ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﺗﺼﺪﺭ ﻋﻨﻬﺎ‬
‫ﻫﺬﻩ ﺍﻟﺼﻔﺔ ‪..‬‬
‫ﻭﻧﺮﻯ – ﺃﻳﻀﺎﹰ – ﺃﻥﱠ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺗﻠﻲ ﺍﻵﻳﺔ ﺍﻟﱵ ﻳﻀﺮﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﻣﻦ ﺧﻼﳍﺎ‬
‫ﻣﺜﻼﹰ ﻳﺒﻴ‪‬ﻦ ﻋﻈﻤﺔ ﺻﻔﺘﻪ ﺍﻟﻌﻈﻴﻤﺔ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﻧﺮﻯ ﻛﻞﱠ ﺁﻳﺔ ﻣﻨﻬﺎ ﺗﺒﺪﺃ ﺑﺎﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( ª!$# uqèd‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﹼﺍﺕ ﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ ‪‬ﺎ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ) ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ( ‪ ،‬ﻭﻧﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺘ‪‬ﺼﻒ ‪‬ﺎ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ..‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﲨﻴﻌﻬﺎ ‪ ،‬ﺗﺮﺗﺒﻂ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲝﺮﻭﻓﻪ ﻫﻮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻗﻮﻻﹰ ﻗﺪﳝﺎﹰ ‪ ،‬ﻓﻮﻕ‬
‫ﺍﳊﺪﻭﺙ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﻣﻔﺮﺩﺍﺕ ﻓﻄﺮﻳ‪‬ﺔ ﻋﻠﹼﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺣﻠﻮﻝ ﻧﻔﺴﻪ ﰲ ﺟﺴﺪﻩ ‪ ،‬ﻭﺣﺎﻓﻈﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ﺃﻣ‪‬ﺔﹲ ﺃﻣﻴ‪‬ﺔ ﺣﱴ ﻧـﺰﻭﻝ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣ‪‬ﺼﺎﻏﺎﹰ ﻣﻦ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ‪..‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ‪ ‬ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪ ،‬ﺃﻥﱠ ﺍﳊﺮﻑ‪ ‬ﺍﻟﻘﺮﺁﱐﱠ ﻫﻮ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﻟﻠﻤﻌﲎ ‪ ،‬ﻭﺫﻟﻚ ﺑﺈﻋﻄﺎﺀ ﻛﻞﱢ‬
‫ﺣﺮﻑ ﻗﻴﻤﺔ ﻋﺪﺩﻳ‪‬ﺔ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺘﺮﺗﻴﺐ ﳎﻤﻮﻉ ﻭﺭﻭﺩﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺗﺒﻴ‪‬ﻦ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺘﻮﺍﺯﻧﺔ ﺑﺎﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ‪ ،‬ﻗﻴﻤﻬﺎ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﻣﺘﺴﺎﻭﻳﺔ ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﳌﺘﻜﺎﻣﻠﺔ ﰲ ﺇﻃﺎﺭ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ‪ ،‬ﻗﻴﻤﻬﺎ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﻣﻦ ﺍﳌﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﺎﻣ‪‬ﺔ ﻟﻠﻌﺪﺩ ) ‪( ١٩‬‬
‫ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ ‪ ،‬ﻭﺫﻟﻚ ﺗﻌﻠﹼﻘﺎﹰ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ ] ( uŽ|³tã spyèó¡Î@ $pköŽn=tæ ) :‬ﺍﳌﺪﺛﹼﺮ ‪[ ٣٠ :‬‬
‫‪ ..‬ﻭﺫﻟﻚ ﻋﱪ ﻋﺮﺽ ﺁﻻﻑ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﺒﻨﺎﺀ ﺍﻟﺮﻗﻤﻲ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻳﺘﻌﻠﹼﻖ ﺑﺒﻨﺎﺀ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻫﺬﺍ‬
‫ﺍﻟﻨﺺ ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳊﺮﻑ ﻫﻮ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﰲ ﺑﻨﺎﺀ ﺍﳌﻌﲎ‬
‫ﻭﺍﻟﺪﻻﻻﺕ ‪ ..‬ﻭﺑﺈﻣﻜﺎﻧﻨﺎ ﺃﻥ ﻧﺮﻯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﻣﻨﻈﺎﺭﹴ ﺁﺧﺮ ﻫﻮ ﻭﺭﻭﺩ ﺍﳊﺮﻭﻑ ﺍﻟﻨﻮﺭﺍﻧﻴ‪‬ﺔ‬
‫) ﻓﻮﺍﺗﺢ ﺍﻟﺴﻮ‪‬ﺭ ( ﰲ ﺑﺪﺍﻳﺔ ﺑﻌﺾ ﺍﻟﺴﻮ‪‬ﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻲ ﺗ‪‬ﻘﺮﺃ ﺣﺮﻭﻓﺎﹰ ﻣ‪‬ﻘﻄﱠﻌﺔ ‪ ،‬ﻭﻗﺪ ﺃﺗﻰ‬
‫ﺑﻌﻀﻬﺎ ﺑﺂﻳﺎﺕ‪ ‬ﻣﺴﺘﻘﻠﹼﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﲢﻤﻞﹸ ﻣﻌﺎﱐ ﻭﺩﻻﻻﺕ ‪..‬‬
‫‪١١٨ ‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﳊﺮﻑ ﺍﻟﻨﻮﺭﺍﱐ ‪ ،‬ﺃﺗﻰ ﻣﺴﺘﻘﻼﹰ ﺑﺬﺍﺗﻪ ‪ ،‬ﻟﻴﺤﻤﻞ ﺍﳌﻌﲎ ﺍﳌﺴﺘﻘﻞ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ‪..‬‬
‫ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪ ] ( ω‹ÉfyJø9$# Éb#uäö•à)ø9$#ur 4 úX ) :‬ﻕ ‪ ، [ ١ :‬ﻓﺈﻥﱠ‬
‫‪ ( 4 úX‬ﳛﻤﻞ ﺫﺍﺕ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺣﺮﻑ ﺍﻟﻘﺎﻑ ﰲ ﻛﻠﻤﺔ )‬ ‫)‬ ‫ﺍﳊﺮﻑ ﺍﻟﻨﻮﺭﺍﱐ‬
‫‪ ، ( b#uäö•à)ø9$#ur‬ﻭﻟﻜﻨ‪‬ﻪ ﰲ ﻛﻠﻤﺔ ) ‪ ( b#uäö•à)ø9$#ur‬ﻳﺪﺧﻞ ﻣﻊ ﺑﺎﻗﻲ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ‬
‫‪4 úc‬‬ ‫ﺑﻨﺎﺀ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻝ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( tbrã•äÜó¡o„ $tBur ÉOn=s)ø9$#ur‬ﺍﻟﻘﻠﻢ ‪ ، [ ١ :‬ﻓﺈﻥﱠ ﺍﳊﺮﻑ ﺍﻟﻨﻮﺭﺍﱐ ) ‪ ( 4 úc‬ﳛﻤﻞ ﺫﺍﺕ ﺍﳌﻌﲎ‬
‫ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺣﺮﻑ ﺍﻟﻨﻮﻥ ﰲ ﻛﻠﻤﺔ ) „‪ ، ( tbrã•äÜó¡o‬ﻭﻟﻜﻨ‪‬ﻪ ﰲ ﻛﻠﻤﺔ ) „‪ ( tbrã•äÜó¡o‬ﻳﺪﺧﻞ‬
‫ﻣﻊ ﺑﺎﻗﻲ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺑﻨﺎﺀ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻝ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐﱡ ﻟﻴﺲ ﳎﺮ‪‬ﺩ‪ ‬ﻟﺒﻨﺔ ﻧﻄﻖﹴ ﰲ ﺑﻨﺎﺀ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻟﻴﺴﺖ ﺇﻓﺮﺍﻏﺎﹰ ﻟﻠﻤﻌﲎ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﺎﻟﺐﹴ ﻟﻐﻮﻱ‪ ‬ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪ ..‬ﺇﻥﱠ ﻣﻦ‬
‫ﻳﺘﺨﻴ‪‬ﻞ ﺫﻟﻚ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻔﺮﺽ – ﺳﻠﻔﺎﹰ – ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﻂ ‪ ،‬ﻭﻟﻴﺲ ﻗﻮ ﹶﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ .....‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺼﻒ‪ ‬ﺍﳌﹸﺴﻤ‪‬ﻰ ‪‬ﺎ ﻭﺻﻔﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﳌﻄﻠﻖ ‪ ،‬ﻭﺑﻘﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﻣﺎ ﻋﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻟﺬﻟﻚ ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﺗﺼﻒ ﺍﳌﹸﺴﻤ‪‬ﻰ ‪ ،‬ﺗ‪‬ﻌﻄﻲ ﻛﻞﱠ ﺟﻴﻞﹴ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﻣﺎ ﻳ‪‬ﻨﺎﺳﺐ ﻋﻠﻤﻪ ﻭﺣﻀﺎﺭﺗﻪ ﻋﻦ‬
‫ﺣﻘﻴﻘﺔ ﺍﳌﹸﺴﻤ‪‬ﻰ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪..‬‬
‫ﻭﺍﻟﺼﻠﺔﹸ ﻣﺎ ﺑﲔ ﺍﳌﻌﲎ ﺍﶈﻤﻮﻝ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺑﲔ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪،‬‬
‫ﻫﻲ ﺻﻠﺔﹲ ﻣﻄﻠﻘﺔ ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻦ ﺟﺬﺭ ﻟﻐﻮﻱ ﻭﺍﺣﺪ ‪ ،‬ﺗﺪﻭﺭ‬
‫ﻣﻌﺎﻧﻴﻬﺎ ﰲ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ..‬ﻭﻫﺬﺍ ﺃﻣﺮ‪ ‬ﻃﺒﻴﻌﻲ ‪ ،‬ﻛﻮﻥ ﺍﳊﺮﻑ‬
‫ﺍﻟﻘﺮﺁﱐ ﻫﻮ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﻟﻠﻤﻌﲎ ‪ ،‬ﻭﻛﻮﻥ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﻭﺿﻌﻴﺔ ﺍﺻﻄﻼﺣﻴ‪‬ﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻛﻮﻥ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ﻻ ﳛﻤﻞ ﺷﻴﺌﺎﹰ ﻣﻦ‬
‫ﺍﳌﺼﺎﺩﻓﺔ ﻭﺍﻟﻌﺒﺜﻴ‪‬ﺔ ﻭﻋﺪﻡ ﺍﳌﻨﻬﺠﻴ‪‬ﺔ ‪..‬‬
‫‪١١٩ ‬‬
‫ﺇﻥﱠ ﺣﺮﻭﻓﺎﹰ ﻗﺎﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﻜﻮﻥ ﺇﻻﱠ ﻣﻄﻠﻘﺔ ‪ ..‬ﻭﺇﻥﱠ ﻛﻠﻤﺎﺕ‪ ‬ﻓﻄﺮﻳ‪‬ﺔﹰ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻻ ﺗﻜﻮﻥ ﺇﻻﱠ ﻣﻄﻠﻘﺔ ‪ ،‬ﻭﺗﺘﻌﻠﹼﻖ‪ ‬ﺗﻌﻠﹼﻘﺎﹰ ﻛﺎﻣﻼﹰ ﲝﺮﻭﻓﻬﺎ ﺍﳌﻜﻮ‪‬ﻧﺔ ﳍﺎ ‪ ،‬ﻭﺑﺎﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ‬
‫ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﻛﻴﻒ ﺃﻥﱠ ﺭﺳﻢ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺃﻛﱪ ﻭﺃﴰﻞ ﻭﺃﻭﺳﻊ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﱵ ﻧﺘﺪﺍﻭﳍﺎ ‪ ،‬ﻭﺃﻥﱠ ﺍﻻﺧﺘﻼﻑ ﰲ ﺭﺳﻢ ﺍﻟﻜﻠﻤﺔ ﺫﺍ‪‬ﺎ‬
‫ﻫﻮ ﳊﻜﻤﺔ ﺇﳍﻴ‪‬ﺔ ﻣﺮﺍﺩﺓ ‪ ،‬ﻭﺃﻥﱠ ﺗﻐﻴ‪‬ﺮ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﻣﺎ ﺑﲔ ﻛﻠﻤﺔ ﻭﻛﻠﻤﺔ ﻳﻨﺘﺞ‪ ‬ﻋﻨﻪ ﺗﻐﻴ‪‬ﺮ‪‬‬
‫ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺻﻴﺎﻏﺔ ﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻓﺼﻴﺎﻏﺔ ﻫﺬﻩ ﺍﳉﻤﻞ‬
‫ﻫﻲ ﻓﻮﻕ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﻟﱵ ﺍﺳﺘﺨﻠﺼﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺣﺘ‪‬ﻰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ ‪ ،‬ﻓﻬﻢ‬
‫ﱂ ﻭﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻹﺣﺎﻃﺔ ﺍﻟﺘﺎﻣ‪‬ﺔ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮ ﺍﶈﻤﻮﻟﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ‬
‫ﻓﺈﻥﱠ ﺍﳌﻴﺰﺍﻥ ﺍﻟﺼﺮﰲ ﺍﻟﺬﻱ ﺍﺳﺘﻨﺒﻄﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺣﱴ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻻ ﻳ‪‬ﺤﻴﻂ ﺇﺣﺎﻃﺔ ﺗﺎﻣ‪‬ﺔ‬
‫ﲜﻤﻴﻊ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻓﻠﻮ ﲤﹼﺖ ﺍﻹﺣﺎﻃﺔ ﺑﺄﻱ‪ ‬ﺟﺎﻧﺐﹴ ﻣﻦ ﺟﻮﺍﻧﺐ ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
‫‪ ،‬ﻟﺘﻤ‪‬ﺖ ﺍﻹﺣﺎﻃﺔ ﺑﺼﻔﺔ‪ ‬ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﲎ‪ ‬ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻧﺴﺘﻄﻴﻊ ﺍﻟﻮﻗﻮﻑ‪ ‬ﻋﻠﻰ‬
‫ﺟﺰﺀٍ ﻣﻨﻪ ﺣﺴﺐ ﺩﺭﺟﺔ ﺗﺪﺑ‪‬ﺮﻧﺎ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﻭﺻﻒ‪ ‬ﻣﻄﻠﻖ ﳊﻘﻴﻘﺔ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﶈﻤﻮﻟﺔ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ..‬ﻭﺇﻥﱠ ﻋﺪﻡ‪ ‬ﺇﺩﺭﺍﻛﻨﺎ ﳓﻦ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ – ﺃﺣﻴﺎﻧﺎﹰ – ﻟﻠﺮﺍﺑﻂ ﺑﲔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﻳﺼﻔﻬﺎ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﺑﲔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ‬
‫ﺗﺼﻔﻬﺎ ﻣﺸﺘﻘﹼﺎﺗﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ،‬ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻨﺎ ﳌﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺻﻮﻓﺔ ﺑﺎﻟﻜﻠﻤﺎﺕ‬
‫ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ..‬ﻓﻨﺤﻦ ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﻋﺎﱂﹴ ﳐﻠﻮﻕ ﻟﻪ ﻣﺎﻫﻴ‪‬ﺘﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ‪،‬‬
‫ﻭﻧﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﻓﻖ ﻗﻮﺍﻧﲔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﲢﻤﻞﹸ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺻﻔﺎﹰ ﻟﻠﻤﺴﺎﺋﻞ ﻳﺮﺗﺒﻂ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﺍﳌﹸﺤﻴﻄﺔ ﺇﺣﺎﻃﺔ‬
‫ﻣ‪‬ﻄﻠﻘﺔ ﲟﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺻﻮﻓﺔ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﻧﺬﻫﺐ ﺑﻌﻴﺪﺍﹰ ﰲ ﺗﺄﻭﻳﻞ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺗﺄﻭﻳﻼﹰ ﳔﺮﺝ ﺑﻪ ﻋﻦ‬
‫ﺍﳊﻖ‪ ‬ﻭﺍﻟﺼﻮﺍﺏ ‪ ..‬ﺇﻥﱠ ﻣﺎ ﻧﻌﻨﻴﻪ ﻫﻮ ﺍﻻﺳﺘﻔﺎﺩﺓ – ﺃﺛﻨﺎﺀ ﲝﺜﻨﺎ – ﻣﻦ ﺑﺎﻗﻲ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ‬
‫‪١٢٠ ‬‬
‫ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻫﻲ ﻗﻴﺪ ﺍﻟﺒﺤﺚ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺇﺩﺭﺍﻙ‬
‫ﺣﻘﺎﺋﻖ ﻳﻘﺮ‪‬ﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥﱠ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻌﲎ‪ ‬ﲜﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﻫﻮ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻔﺮﻉ ﺑﺎﻷﺻﻞ ‪،‬‬
‫ﻭﻹﺩﺭﺍﻙ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻨﻬﺎﺋﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ﺑﺬﻟﻚ ﺇﺩﺭﺍﻛﺎﹰ ﺗﺎﻣ‪‬ﺎﹰ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻋﻠﻢﹴ ﻣﻄﻠﻖ ﲟﺎﻫﻴ‪‬ﺔ ﻭﺟﻮﺩ‬
‫ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﻻ ﺑﺪ‪ ‬ﻣﻦ ﺻﻔﺎﺕ‪ ‬ﻣﻄﻠﻘﺔ ﲢﻴﻂ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻳﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﻫﺬﺍ ﻻ‬
‫ﻳﻜﻮﻥ ﺇﻻﹼ ﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﺍﻟﻌﺎﱂ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﲟﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻫﻲ ﺁﺛﺎﺭ ﺻﻔﺎﺗﻪ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ،‬ﻫﻮ ﺫﺍﺗﻪ ﻗﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﻭﻓﻘﻂ ﻫﻮ ﻣﻦ ﻳﺴﺘﻄﻴﻊ‬
‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ‪‬ﺎﻳﺔ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﻭﻛﻠﹼﻤﺎ ﺗﻘﺪ‪‬ﻡ ﻋﻠﻤﻨﺎ ﻛﻠﹼﻤﺎ ﺍﺭﺗﻘﻴﻨﺎ ﰲ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺍﺑﻂ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺍﳌﺴﻤﻴ‪‬ﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻟﻸﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﲟﺎﻫﻴ‪‬ﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ‪ ،‬ﻭﺑﺮﻭﺡ ﺍﳌﻌﲎ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ‬
‫ﻋﻨﻪ ﻫﺬﻩ ﺍﳌﺴﻤﻴ‪‬ﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﻭﺳﻨﺘﻌﺮ‪‬ﺽ ﻟﺒﻌﺾ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻟﻨﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻻ ﲣﺮﺝ ﻋﻦ ﺭﻭﺡ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﺃﻥﱠ ﲨﻴﻊ‬
‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻮﺍﺣﺪ ﺗﺪﻭﺭ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﳉﺬﺭ ‪ ،‬ﻭﻟﻨﺮﻯ – ﺃﻳﻀﺎﹰ‬
‫– ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﻻ ﻳﻨﻮﺏ ﺟﺬﺭ‪ ‬ﻟﻐﻮﻱ‪ ‬ﻣﻜﺎﻥ ﺟﺬﺭﹴ ﺁﺧﺮ ‪ ،‬ﻓﻼ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻣﺮﺍﺩﻓﺔ‬
‫ﻟﻜﻠﻤﺔ ﺃﹸﺧﺮﻯ ﺗﻨﺘﻤﻲ ﳉﺬﺭ ﺁﺧﺮ ‪ ،‬ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺘﺨﻴ‪‬ﻠﻪ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ‪..‬‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺩ ﻟﻠﺠﺬﺭ ) ﻥ ‪ ،‬ﺱ ‪ ،‬ﺃ ( ﻓﺮﻋﺎﻥ ﳘﺎ ‪) ، ( äûÓŤ¨Y9$# ) :‬‬
‫‪: ( ( ¼çms?r'|¡YÏB‬‬
‫) )‪¼çmtRqãBÌh•ptä†ur $YB%tæ ¼çmtRq•=Ïtä† (#rã•xÿx. šúïÏ%©!$# ÏmÎ/ ‘@ŸÒム( Ì•øÿà6ø9$# ’Îû ×oyŠ$tƒÎ— âäûÓŤ¨Y9$# $yJ¯RÎ‬‬

‫‪ª!$#ur 3 óOÎgÎ=»yJôãr& âäþqß™ óOßgs9 šÆÎiƒã— 4 ª!$# tP§•ym $tB (#q•=Åsã‹sù ª!$# tP§•ym $tB no£‰Ïã (#qä«ÏÛ#uqã‹Ïj9 $YB%tæ‬‬

‫‪ ] ( šúïÍ•Ïÿ»x6ø9$# tPöqs)ø9$# “ωôgtƒ Ÿw‬ﺍﻟﺘﻮﺑﺔ ‪[ ٣٧ :‬‬

‫‪١٢١ ‬‬
‫) ‪( 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 $£Jn=sù‬ﺳﺒﺄ‬
‫‪[ ١٤ :‬‬
‫ﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺗﻌﲏ ﺍﻟﺘﺄﺧﲑ ‪ ،‬ﻓﻨﻘﻮﻝ ﻧﺴﺄ ﺍﻟﺸﻲﺀ ﲟﻌﲎ ﺃﺧ‪‬ﺮﻩ ‪ ،‬ﻭﻳﻨﺴﺄ‬
‫ﻳ‪‬ﺆﺧ‪‬ﺮ ‪ ،‬ﻭﺃﻧﺴﺄﺕ ﻋﻨﻪ ﺗﺄﺧ‪‬ﺮﺕ ﻭﺗﺒﺎﻋﺪﺕ ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻧﺮﺍﻩ ﻭﺍﺿﺤﺎﹰ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪:‬‬
‫) )‪ .. ( ( Ì•øÿà6ø9$# ’Îû ×oyŠ$tƒÎ— âäûÓŤ¨Y9$# $yJ¯RÎ‬ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺮﲰﻪ ﻟﻨﺎ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﺱ‬
‫‪ ،‬ﺃ ( ‪ ،‬ﻣﺎ ﻋﻼﻗﺔﹸ ﻛﻠﻤﺔ ) ‪ ( ( ¼çms?r'|¡YÏB‬ﺍﳌﹸﺸﺘﻘﹼﺔ ﻣﻨﺬ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺄﰐ‬
‫ﻭﺻﻔﺎﹰ ﻟﻌﺼﺎ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؟ ‪..‬‬
‫ﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﻋﺼﺎ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺧ‪‬ﺮﺕ ﻣﻦ ﻋﻠﻢ ﺍﳉﻦ ﲟﻮﺗﻪ ‪ ..‬ﻓﺎﳉﻦ‪ ‬ﱂ ﻳﻌﻠﻤﻮﺍ‬
‫ﲟﻮﺕ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻻﹼ ﻋﻨﺪﻣﺎ ﺧﺮ‪ ‬ﻧﺘﻴﺠﺔﹶ ﺃﻛﻞ ﺩﺍﺑ‪‬ﺔ ﺍﻷﺭﺽ ﳌﻨﺴﺄﺗﻪ ) ﻋﺼﺎﻩ ( ‪..‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻌﺼﺎ ﺍﻟﱵ ﻧﺴﺄﺕ ) ﺃﺧ‪‬ﺮﺕ ( ﻋﻠﻢ ﺍﳉﻦ ﲟﻮﺗﻪ ‪ ،‬ﻫﻲ ﺍﻟﺴﺒﺐ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺄﺧﲑ ﻫﺬﻩ‬
‫‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﻣﻨﺴﺄﺗﻪ ‪..‬‬
‫ﻭﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﻩ ﺍﻟﻌﺼﺎ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ‪ ،‬ﻫﻮ ﻭﺻﻒ‪ ‬ﻣ‪‬ﻄﻠﻖ‪ ‬ﳊﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ﺍﶈﻤﻮﻟﺔ‬
‫ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪ ، ( ( ¼çms?r'|¡YÏB‬ﻓﺎﻟﻌﺼﺎ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺗﺮﺩ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ﻳ‪‬ﻠﻘﻲ‬
‫ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺗﺄﺧﲑ ﻋﻠﻢ ﺍﳉﻦ‪ ‬ﲟﻮﺕ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﻧﺮﻯ‬
‫ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ( ¼çms?r'|¡YÏB‬ﻛﻤﺸﺘﻖ ﻣﻦ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﺱ ‪ ،‬ﺃ ( ﺗﺄﰐ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﳊﻘﻴﻘﺔ‬
‫ﺍﳌﻮﺻﻮﻑ ‪..‬‬
‫ﻁ ﻣﻄﻠﻖ ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﺭﺗﺒﺎﻁ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﲜﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﻫﻮ ﺍﺭﺗﺒﺎ ﹲ‬
‫ﲢﻤﻞ ﻣﻌﲎ‪ ‬ﻻ ﳜﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﻣﻌﲎ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪١٢٢ ‬‬
‫ﻟﻠﺠﺬﺭ ) ﺏ ‪ ،‬ﻉ ‪ ،‬ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺳﺒﻌﺔ ﻓﺮﻭﻉ ‪ ،‬ﺳﺘ‪‬ﺔ ﻣﻨﻬﺎ ﺗﺼﻒ ﻟﻨﺎ ﺍﻟﺮﺟﺎﻝ‬
‫ﺃﺯﻭﺍﺝ ﺍﻟﻨﺴﺎﺀ ‪ ..‬ﻭﻓﺮﻉ ﻭﺍﺣﺪ ﻳﺼﻒ ﻟﻨﺎ ﺻﻨﻤﺎﹰ ﻳﺪﻋﻮﻧﻪ ﺍﻟﻜﻔﹼﺎﺭ ‪..‬‬
‫‪tbqããô‰s?r& ÇÊËÍÈ tbqà)-Gs? Ÿwr& ÿ¾ÏmÏBöqs)Ï9 tA$s% øŒÎ) ÇÊËÌÈ šúüÎ=y™ö•ßJø9$# z`ÏJs9 }¨$u‹ø9Î) ¨bÎ)ur‬‬ ‫)‬
‫‪ ] ( tûüÉ)Î=»sƒø:$# z`|¡ômr& šcrâ‘x‹s?ur Wx÷èt/‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ١٢٥ – ١٢٣ :‬‬

‫ﻓﻤﺎ ﻋﻼﻗﺔ ﺍﻟﻔﺮﻉ ) ‪ ( Wx÷èt/‬ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺟﺬﺭﻩ ﺍﻟﻠﻐﻮﻱ ﻭﺑﺒﺎﻗﻲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﱵ‬
‫ﺗﻔﺮ‪‬ﻋﺖ ﻋﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ؟!!! ‪..‬‬
‫ﲟﻘﺎﺭﻧﺔ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺏ ‪ ،‬ﻉ ‪ ،‬ﻝ ( ﺍﻟﱵ ﺗﺄﰐ ﻭﺻﻔﺎﹰ ﻟﻠﺮﺟﺎﻝ ﺃﺯﻭﺍﺝ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻣﻊ‬
‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺯ ‪ ،‬ﻭ ‪ ،‬ﺝ ( ‪ ،‬ﻧﺮﻯ ﺃﻧ‪‬ﻬﻤﺎ ﻳﺘﻤﺎﻳﺰﺍﻥ ﻋﻦ ﺑﻌﻀﻬﻤﺎ ﰲ ﻣﺴﺄﻟﺘﲔ ‪:‬‬
‫‪ – ١‬ﺍﻟﺒﻌﻞ ﻫﻮ ﺻﻔﺔ ﻟﻠﺮﺟﻞ ﺯﻭﺝ ﺍﳌﺮﺃﺓ ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻌﻜﺲ ‪ ،‬ﺃﻱ ﻟﻴﺴﺖ ﺍﳌﺮﺃﺓ ﺑﻌﻼﹰ‬
‫ﻟﻠﺮﺟﻞ ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺮﺟﻞ ﺯﻭﺝ‪ ‬ﻟﻠﻤﺮﺃﺓ ﻭﺃﻥﱠ ﺍﳌﺮﺃﺓ ﺯﻭﺝ‪ ‬ﻟﻠﺮﺟﻞ ‪..‬‬
‫(‬ ‫) ‪©!$# È,¨?$#ur y7y_÷ry— y7ø‹n=tã ô7Å¡øBr& Ïmø‹n=tã |MôJyè÷Rr&ur Ïmø‹n=tã ª!$# zNyè÷Rr& ü“Ï%©#Ï9 ãAqà)s? øŒÎ)ur‬‬

‫] ﺍﻷﺣﺰﺍﺏ ‪[ ٣٣ :‬‬
‫‪ – ٢‬ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺏ ‪ ،‬ﻉ ‪ ،‬ﻝ ( ﺗﺮﺗﺒﻂ ﺑﺎﻟﺒﺸﺮ ﻓﻘﻂ ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺯ‬
‫‪ ،‬ﻭ ‪ ،‬ﺝ ( ﺗﺮﺗﺒﻂ ﺑﺎﻟﺒﺸﺮ ﻭﺑﻐﲑ ﺍﻟﺒﺸﺮ ‪..‬‬
‫) ‪ ] ( AOƒÍ•x. 8l÷ry— Èe@à2 `ÏB $pkŽÏù $oY÷Gu;/Rr'sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB $uZø9t“Rr&ur‬ﻟﻘﻤﺎﻥ ‪[ ١٠ :‬‬

‫‪$yJÎ/ Ïä!$|¡ÏiY9$# ’n?tã šcqãBº§qs% ãA%y`Ìh•9$#‬‬ ‫ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ﻛﺎﻥ ﺍﻟﺮﺟﺎﻝ ﻗﻮ‪‬ﺍﻣﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ‪) :‬‬
‫‪ ] ( 4 öNÎgÏ9ºuqøBr& ô`ÏB (#qà)xÿRr& !$yJÎ/ur <Ù÷èt/ 4’n?tã óOßgŸÒ÷èt/ ª!$# Ÿ@žÒsù‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ٣٤ :‬ﻭﳌﹼﺎ‬
‫ﻛﺎﻧﺖ ﺻﻔﺔ ﺍﻟﺒﻌﻞ ﻫﻲ ﻟﻠﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻧﺴﺘﻨﺒﻂ ﺃﻥﱠ ﺩﻻﻻﺕ ﺍﳉﺬﺭ ) ﺏ ‪ ،‬ﻉ ‪ ،‬ﻝ (‬
‫‪ ،‬ﺗ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻘﻮ‪‬ﺍﻣﺔ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻻﺗ‪‬ﺒﺎﻉ ‪ ..‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻫﻲ ﺫﺍﺗ‪‬ﻬﺎ ﺍﻟﱵ ﻳﻀﻊ‬
‫‪‬ﺎ ﻋﺎﺑﺪﻭ ﺍﻷﺻﻨﺎﻡ ﺃﺻﻨﺎﻣ‪‬ﻬﻢ ‪ ،‬ﻓﻬﻢ ﳚﻌﻠﻮﻥ ﺃﺻﻨﺎﻣﻬﻢ ﻗﻮ‪‬ﺍﻣﺔﹰ ﻋﻠﻴﻬﻢ ﻭﳚﻌﻠﻮﻥ ﻣﻦ ﺃﻧﻔﺴﻬﻢ‬
‫‪١٢٣ ‬‬
‫&‪šcrâ‘x‹s?ur Wx÷èt/ tbqããô‰s?r‬‬ ‫ﻣﻨﻘﺎﺩﻳﻦ ﻭﺗﺎﺑﻌﲔ ﳍﺎ ‪ ..‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪) :‬‬
‫&‪ ، ( tûüÉ)Î=»sƒø:$# z`|¡ômr‬ﲟﻌﲎ ﺃﲡﻌﻠﻮﻥ ﺃﺻﻨﺎﻣﺎﹰ ﻗﻮ‪‬ﺍﻣﺔﹰ ﻋﻠﻴﻜﻢ ﺗﻨﻘﺎﺩﻭﻥ ﳍﺎ ﻭﺗﺘﺒﻌﻮ‪‬ﺎ ‪ ،‬ﻛﻤﺎ‬
‫ﺗﻨﻘﺎﺩ ﺍﳌﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﻭﺗﺘ‪‬ﺒﻌﻪ ‪ ..‬ﻭﻫﺬﺍ ﻭﺻﻒ‪ ‬ﻣﻄﻠﻖ‪ ‬ﻻ ﺗﻨﻮﺏ ﻓﻴﻪ ﺃﻱ‪ ‬ﻛﻠﻤﺔ ﻣﻦ ﺃﻱ‪ ‬ﺟﺬﺭﹴ‬
‫ﺁﺧﺮ ﻋﻦ ﻛﻠﻤﺔ ) ‪ ( Wx÷èt/‬ﻣﻦ ﺍﳉﺬﺭ ) ﺏ ‪ ،‬ﻉ ‪ ،‬ﻝ ( ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( Wx÷èt/‬ﱂ ﲣﺮﺝ ﺩﻻﻻ‪‬ﺎ ﻋﻦ ﺩﻻﻻﺕ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪،‬‬
‫ﻭﺃﻧ‪‬ﻬﺎ ﻭﺻﻒ‪ ‬ﻣﻄﻠﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ‪‬ﺎ ﻛﻔﺮﻉ ﻣﻦ ﻓﺮﻭﻉ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺱ ‪ ،‬ﺡ ‪ ،‬ﺭ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻨﻪ ﺗﻨﻘﺴﻢ – ﺑﺎﻟﻨﺴﺒﺔ ﻹﺩﺭﺍﻛﻨﺎ ﺍﻟﻈﺎﻫﺮﻱ – ﺇﱃ ﻗﺴﻤﲔ ‪:‬‬
‫‪ -‬ﻗﺴﻢ ﻳﺘﻌﻠﱠﻖ ﺑﺎﻟﺴ‪‬ﺤﺮ ‪ ،‬ﻭﻳﻌﲏ ﺗﻐﻴﲑ ﺍﳊﻘﻴﻘﺔ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﻇﺮﻳﻦ ‪..‬‬
‫‪ -‬ﻗﺴﻢ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺴ‪‬ﺤ‪‬ﺮ ‪ ..‬ﻭﻣﺸﺘﻘﹼﺎﺗﻪ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻫﻲ ‪:‬‬
‫‪šúïÌ•ÏÿøótGó¡ßJø9$#ur šúüÉ)ÏÿYßJø9$#ur šúüÏFÏZ»s)ø9$#ur šúüÏ%ω»¢Á9$#ur tûïÎŽÉ9»¢Á9$#‬‬ ‫)‬
‫‪ ] ( Í‘$ysó™F{$$Î/‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٧ :‬‬

‫) ‪ ] ( tbrã•ÏÿøótGó¡o„ öLèe Í‘$ptôžF{$$Î/ur‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ١٨ :‬‬

‫) )‪ ] ( 9•ys|¡Î0 Nßg»oYø‹¯gªU ( 7Þqä9 tA#uä HwÎ) $·7Ϲ%tn öNÍköŽn=tã $uZù=y™ö‘r& !$¯RÎ‬ﺍﻟﻘﻤﺮ ‪[ ٣٤ :‬‬
‫ﻓﻤﺎ ﻫﻮ ﻣﺸﺘﺮﻙ ﺍﻟﺪﻻﻟﺔ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻔﺮﻋﲔ ﻣﻦ ﺍﳉﺬﺭ ) ﺱ ‪ ،‬ﺡ ‪ ،‬ﺭ ( ؟ ‪..‬‬
‫ﺍﻟﺴ‪‬ﺤﺮ ﻫﻮ ﺗﻐﻴﲑ ﺍﳊﻘﻴﻘﺔ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﻇﺮﻳﻦ ‪..‬‬
‫) ‪ ] ( 4Ótëó¡n@ $pk¨Xr& ÷L¿eÌ•ósÅ™ `ÏB Ïmø‹s9Î) ã@§‹sƒä† öNßg–ŠÅÁÏãur öNçlé;$t7Ïm #sŒÎ*sù ( (#qà)ø9r& ö@t/ tA$s%‬ﻃﻪ ‪:‬‬
‫‪[ ٦٦‬‬
‫ﻓﺎﳊﺒﺎﻝ ﻭﺍﻟﻌ‪‬ﺼﻲ‪ ، ‬ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﱂ ﺗﻜﻦ ﺗﺴﻌﻰ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧ‪‬ﻴ‪‬ﻞ‬
‫ﺇﻟﻴﻪ – ﻧﺘﻴﺠﺔﹶ ﺳﺤﺮﹺﻫﻢ – ﺃﻧ‪‬ﻬﺎ ﺗﺴﻌﻰ ‪..‬‬
‫‪١٢٤ ‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﺴ‪‬ﺎﺣﺮ ﻫﻮ ﻣﻦ ﻳﻘﻮﻡ ﺑﺘﻐﻴﲑ ﺍﳊﻘﻴﻘﺔ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﻇﺮﻳﻦ ‪..‬‬
‫) ‪ ] ( ë>#¤‹x. Ö•Ås»y™ #x‹»yd tbrã•Ïÿ»s3ø9$# tA$s%ur ( öNåk÷]ÏiB Ö‘É‹Z•B Mèduä!%y` br& (#þqç6Ågx”ur‬ﺹ ‪[ ٤ :‬‬

‫ﻭﻛﻠﻤﺔ ) ‪ ( 9•ys|¡Î0‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬

‫‪Nßg»oYø‹¯gªU ( 7Þqä9 tA#uä HwÎ) $·7Ϲ%tn öNÍköŽn=tã $uZù=y™ö‘r& !$¯RÎ) ÇÌÌÈ Í‘ä‹‘Z9$$Î/ ¤Þqä9 ãPöqs% ôMt/¤‹x.‬‬ ‫)‬

‫‪ ] ( t•s3x© `tB “Ì“øgwU y7Ï9ºx‹x. 4 $tRωYÏã ô`ÏiB ZpyJ÷èÏoR ÇÌÍÈ 9•ys|¡Î0‬ﺍﻟﻘﻤﺮ ‪[ ٣٥ – ٣٣ :‬‬

‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪ ( 9•ys|¡Î0‬ﻫﻲ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳ‪‬ﺼ‪‬ﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺁﻟﻴ‪‬ﺔﹶ ﳒﺎﺓﹶ ﺁﻝ ﻟﻮﻁ ﻭﺃﻫﻠﻪ ‪،‬‬
‫ﻭﻧﺮﺍﻫﺎ ﺗﺴﺘﺜﲏ ﺍﻣﺮﺃﺓ ﻟﻮﻁ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺎﳊﺪﻳﺚﹸ ﰲ ﺳﻴﺎﻕﹺ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﻫﻮ ﻋﻦ ﺁﻟﻴ‪‬ﺔ‬
‫ﺍﻟﻨﺠﺎﺓ ﺍﻟﱵ ﳒﹼﻰ ﺍﷲُ ﺗﻌﺎﱃ – ﺑﻮﺍﺳﻄﺘﻬﺎ – ﻣﻦ ﳒﹼﺎﻫﻢ ﻣﻦ ﻗﻮﻡﹺ ﻟﻮﻁ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳ‪‬ﺆﻛﹼﺪ ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪ ،‬ﻫﻮ ﺣﺮﻑ ﺍﻟﺒﺎﺀ ) ﺑﺎﺀ ﺍﻟﻮﺍﺳﻄﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ ( ﰲ ﻛﻠﻤﺔ‬
‫) ‪ ، ( 9•ys|¡Î0‬ﻭﻛﺬﻟﻚ ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ‪ ..‬ﻓﺎﻟﻨﺠﺎﺓ ﻛﺎﻧﺖ ﺑﻮﺍﺳﻄﺔ ﺳ‪‬ﺤ‪‬ﺮ‬
‫‪ ،‬ﻭﻟﻴﺴﺖ ﻣ‪‬ﺠﺮ‪‬ﺩ ﳒﺎﺓ ﲤﹼﺖ ﺧﻼﻝ ﺍﻟﺴ‪‬ﺤ‪‬ﺮ ‪..‬‬
‫ﻓﻤﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪‬ﱡ ﺍﻟﻘﺮﺁﱐ ﻫﻮ ﻋﻦ ﺁﻟﻴ‪‬ﺔ ﺍﻟﻨﺠﺎﺓ ﻭﻭﺍﺳﻄﺘﻬﺎ ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﻳﺘﻢ‪ – ‬ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ – ﺍﺳﺘﺜﻨﺎﺀ ﺍﻣﺮﺃﺓ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻷﺧﺮﻯ ‪ ،‬ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﻨﺎﺟﲔ ‪ ،‬ﻭﺍﻟﱵ ﺗ‪‬ﺴﺘﺜﲎ ﻓﻴﻬﺎ ﺍﻣﺮﺃﺓ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫) ‪šúüÏèyJô_r& öNèdq’foYßJs9 $¯RÎ) >Þqä9 tA#uä HwÎ) ÇÎÑÈ šúüÏBÍ•÷g’C 7Qöqs% 4’n<Î) !$oYù=Å™ö‘é& !$¯RÎ) (#þqä9$s%‬‬

‫‪ ] ( šúïÎŽÉ9»tóø9$# z`ÏJs9 $pk¨XÎ) !$tRö‘£‰s% ¼çms?r&t•øB$# žwÎ) ÇÎÒÈ‬ﺍﳊﺠﺮ ‪[ ٦٠ – ٥٨ :‬‬

‫* ‪( öNä3ÏGtƒö•s% `ÏiB 7Þqä9 tA#uä (#þqã_Ì•÷zr& (#þqä9$s% br& HwÎ) ÿ¾ÏmÏBöqs% z>#uqy_ šc%Ÿ2 $yJsù‬‬ ‫)‬
‫)‪] ( šúïÎŽÉ9»tóø9$# z`ÏB $yg»tRö‘£‰s% ¼çms?r&t•øB$# žwÎ) ÿ¼ã&s#÷dr&ur çm»oYø‹yfRr'sù ÇÎÏÈ tbrã•£gsÜtGtƒ Ó¨$tRé& öNßg¯RÎ‬‬
‫ﺍﻟﻨﻤﻞ ‪[ ٥٧ – ٥٦ :‬‬
١٢٥ 
Ó¨$tRé& öNßg¯RÎ) ( öNà6ÏGtƒö•s% `ÏiB Nèdqã_Ì•÷zr& (#þqä9$s% br& HwÎ) ÿ¾ÏmÏBöqs% z>#uqy_ šc%Ÿ2 $tBur )

– ٨٢ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tûïÎŽÉ9»tóø9$# šÆÏB ôMtR%x. ¼çms?r&z•öD$# žwÎ) ÿ¼ã&s#÷dr&ur çm»oYø‹yfRr'sù ÇÑËÈ tbrã•£gsÜtGtƒ

[ ٨٣
ÇÊÐËÈ tûïÌ•yzFy$# $tRö•¨ByŠ §NèO ÇÊÐÊÈ tûïÎŽÉ9»tóø9$# ’Îû #Y—qègx” žwÎ) ÇÊÐÉÈ tûüÏèuHødr& ÿ¼ã&s#÷dr&ur çm»uZø‹¤fuZsù )
[ ١٧٣ – ١٧٠ : ‫ ( ] ﺍﻟﺸﻌﺮﺍﺀ‬tûïÍ‘x‹ZßJø9$# ã•sÜtB uä!$|¡sù ( #\•sܨB LÏiø‹n=tæ $tRö•sÜøBr&ur

¼çms?r&t•øB$# žwÎ) ÿ¼ã&s#÷dr&ur ¼çm¨YuŠÉdfoYãYs9 ( $pkŽÏù `yJÎ/ ÞOn=÷ær& ÚÆøtwU (#qä9$s% 4 $WÛqä9 $yg‹Ïù žcÎ) tA$s% )

öNÎgÎ/ šX$|Êur öNÍkÍ5 uäû_Å› $WÛqä9 $uZè=ߙ①ôNuä!$y_ br& !$£Js9ur ÇÌËÈ šúïÎŽÉ9»tóø9$# z`ÏB ôMtR$Ÿ2

šÆÏB ôMtR$Ÿ2 y7s?r&t•øB$# žwÎ) y7n=÷dr&ur x8q’fuZãB $¯RÎ) ( ÷bt“øtrB Ÿwur ô#y‚s? Ÿw (#qä9$s%ur %Yæö‘sŒ

[ ٣٣ – ٣٢ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬šúïÎŽÉ9»tóø9$#

’Îû #Y—qègx” žwÎ) ÇÊÌÍÈ šúüÏèuHødr& ÿ¼ã&s#÷dr&ur çm»oYø‹¯gwU øŒÎ) ÇÊÌÌÈ tûüÎ=y™ö•ßJø9$# z`ÏJ©9 $WÛqä9 ¨bÎ)ur )
[ ١٣٦ – ١٣٣ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬tûïÌ•yzFy$# $tRö•¨ByŠ §NèO ÇÊÌÎÈ tûïÎŽÉ9»tóø9$#
‫ ﻓﻴﻬﺎ‬‫ ﻟﻮﻁ‬‫ ﻟﺬﻟﻚ ﻧﺮﻯ ﺍﺳﺘﺜﻨﺎﺀَ ﺍﻣﺮﺃﺓ‬، ‫ﻬﺎ‬‫ ﺫﺍﺗ‬‫ﺙﹸ ﻋﻦ ﺍﻟﻨﺠﺎﺓ‬‫ﺔ ﺗﺘﺤﺪ‬‫ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ﺙ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ‬‫ ﻭﻻ ﺗﺘﺤﺪ‬.. ‫ ﺍﻟﻨﺠﺎﺓ‬‫ ﻭﺃﻫﻠﻪ ﰲ ﻣﺴﺄﻟﺔ‬‫ ﻣﺴﺘﺜﻨﺎﺓ ﻣﻦ ﺁﻝ ﻟﻮﻁ‬‫ ﻓﺎﻣﺮﺃﺓﹸ ﻟﻮﻁ‬،
‫ﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ‬‫ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬، ‫ﻬﺎ‬‫ﺘ‬‫ ﻭﻛﻴﻔﻴ‬‫ ﺍﻟﻨﺠﺎﺓ‬‫ﻋﻦ ﻭﺍﺳﻄﺔ‬
..
‫ ﺣﲔ ﻧﺰﻭﻝ‬‫ﺔﹸ ﺍﻟﻨﺠﺎﺓ – ﺍﻟﱵ ﲤﹼﺖ – ﺗﻜﻮﻥ ﺑﻌﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻣﺎ ﳛﻞﱡ ﺑﻘﻮﻡ ﻟﻮﻁ‬‫ﻭﻛﻴﻔﻴ‬
.. ‫ﺍﻟﻌﺬﺍﺏ ﻓﻴﻬﻢ‬
‫‪١٢٦ ‬‬
‫‪Ÿwur È@ø‹©9$# z`ÏiB 8ìôÜÉ)Î/ š•Ï=÷dr'Î/ ÎŽó r'sù ( y7ø‹s9Î) (#þqè=ÅÁtƒ `s9 y7În/u‘ ã@ߙ①$¯RÎ) äÞqè=»tƒ (#qä9$s%‬‬ ‫)‬
‫‪4 ßxö6•Á9$# ãNèdy‰ÏãöqtB ¨bÎ) 4 öNåku5$|¹r& !$tB $pkâ:•ÅÁãB ¼çm¯RÎ) ( y7s?r&z•öD$# žwÎ) î‰tnr& öNà6ZÏB ôMÏÿtGù=tƒ‬‬

‫&‪ ] ( 5=ƒÌ•s)Î/ ßxö6•Á9$# }§øŠs9r‬ﻫﻮﺩ ‪[ ٨١ :‬‬

‫‪(#qàÒøB$#ur Ó‰tnr& óOä3ZÏB ôMÏÿtGù=tƒ Ÿwur öNèdt•»t/÷Šr& ôìÎ7¨?$#ur È@ø‹©9$# z`ÏiB 8ìôÜÉ)Î/ y7Ï=÷dr'Î/ ÎŽó r'sù‬‬ ‫)‬
‫‪] ( tûüÅsÎ6óÁ•B ×íqäÜø)tB ÏäIwàs¯»yd t•Î/#yŠ žcr& t•øBF{$# y7Ï9ºsŒ Ïmø‹s9Î) !$oYø‹ŸÒs%ur ÇÏÎÈ tbrã•tB÷sè? ß]ø‹ym‬‬
‫ﺍﳊﺠﺮ ‪[ ٦٦ – ٦٥ :‬‬
‫ﻓﺂﻟﻴ‪‬ﺔ ﺍﻟﻨﺠﺎﺓ – ﻛﻤﺎ ﻧﺮﻯ – ﻫﻲ ﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﳛﻞﹼ ﰲ ﻗﻮﻡ ﻟﻮﻁ ‪..‬‬
‫ﻭﺍﻟﺬﻱ ﺳﻴﻠﺘﻔﺖ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﺴﺘﻔﻴﺪ‪ ‬ﻣﻦ ﻭﺍﺳﻄﺔ‪ ‬ﺍﻟﻨﺠﺎﺓ ‪ ،‬ﻫﻮ ﺍﻣﺮﺃﺓﹸ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻓﺎﻟﺘﻔﺎﺗ‪‬ﻬﺎ ﻳ‪‬ﺨﺮﺟ‪‬ﻬﺎ ﻣﻦ ﺳﺎﺣﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻭﺍﺳﻄﺔ‪ ‬ﺍﻟﻨﺠﺎﺓ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ‪ ،‬ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ‪..‬‬
‫‪Nßg»oYø‹¯gªU ( 7Þqä9 tA#uä HwÎ) $·7Ϲ%tn öNÍköŽn=tã $uZù=y™ö‘r& !$¯RÎ) ÇÌÌÈ Í‘ä‹‘Z9$$Î/ ¤Þqä9 ãPöqs% ôMt/¤‹x.‬‬ ‫)‬

‫‪ ] ( t•s3x© `tB “Ì“øgwU y7Ï9ºx‹x. 4 $tRωYÏã ô`ÏiB ZpyJ÷èÏoR ÇÌÍÈ 9•ys|¡Î0‬ﺍﻟﻘﻤﺮ ‪[ ٣٥ – ٣٣ :‬‬
‫ﻧﺮﻯ ﻋﺪﻡ‪ ‬ﺍﺳﺘﺜﻨﺎﺀ ﺍﻣﺮﺃﺓ ﻟﻮﻁ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﺆﻛﱢﺪ‪ ‬ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( 9•ys|¡Î0 Nßg»oYø‹¯gªU ) :‬ﺗﺼﻒ‪ ‬ﻛﻴﻔﻴ‪‬ﺔﹶ ﺍﻟﻨﺠﺎﺓ ﻭﻭﺍﺳﻄﺘﻬﺎ ‪ ،‬ﺣﻴﺚ ﱂ ﺗﺴﺘﻔﺪ ﺍﻣﺮﺃﺓﹸ ﻟﻮﻁ‪ ‬ﻣـﻦ‬
‫ﻫﺬﻩ ﺍﻟﻮﺍﺳﻄﺔ ﻭﺍﻟﻜﻴﻔﻴ‪‬ﺔ ‪ ،‬ﻭﻻ ﺗﺼﻒ‪ ‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﻣﺴﺄﻟﺔﹶ ﺍﻟﻨﺠـﺎﺓ‪ ‬ﺫﺍ‪‬ـﺎ ‪ ..‬ﺇﺫﺍﹰ ‪..‬‬
‫ﺍﻟﻨﺠﺎﺓﹸ ﻛﺎﻧﺖ ﺑﻮﺍﺳﻄﺔ‪ ‬ﺗﻐﻴﲑ ﺍﻟﻮﺍﻗﻊ ﺍﶈﻴﻂ ﺑﺂﻝﹺ ﻟﻮﻁ ﻭﺍﺳﺘﺜﻨﺎﺋﻪ ﻣﻦ ﻭﺍﻗﻊﹺ ﺍﳊﺎﺻ‪‬ـﺐﹺ ﺍﻟـﺬﻱ‬
‫( ‪..‬‬ ‫) )‪9•ys|¡Î0 Nßg»oYø‹¯gªU ( 7Þqä9 tA#uä HwÎ) $·7Ϲ%tn öNÍköŽn=tã $uZù=y™ö‘r& !$¯RÎ‬‬ ‫ﺃﹸﺭﺳ‪‬ﻞﹶ ﻋﻠﻰ ﻗﻮﻡﹺ ﻟﻮﻁ‬
‫ﻭﻫﺬﺍ ﻋﲔ ﻣﺎ ﺗﺼﻔﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( 9•ys|¡Î0 Nßg»oYø‹¯gªU‬‬
‫ﻭﻛﻤﺎ ﺃﻥﱠ ﺍﻟﺴ‪‬ﺤ‪‬ﺮ‪ ‬ﻳﻐﻴ‪‬ﺮ‪ ‬ﺍﻟﻮﺍﻗﻊ‪ ‬ﰲ ﺃﻋﲔﹺ ﺍﳌﺴﺤﻮﺭﻳﻦ ‪ ،‬ﻭﻣﻦ ﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﻫﺬﺍ ﺍﻟﺴـﺤﺮ‬
‫ﻭﻳﺴﺘﻄﻴﻊ‪ ‬ﺣﺠﺐ‪ ‬ﺭﺅﻳﺘ‪‬ﻪ ﻋﻨﻪ ﻻ ﻳﺘﺄﺛﱠﺮ‪ ‬ﺑﻪ ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥﹼ ﻭﺍﻗﻊ‪ ‬ﺍﻟﺘﻐﻴﲑ ﺍﻟﺬﻱ ﻫﻮ ﺍﻻﺳﺘﺜﻨﺎﺀُ ﻣﻦ‬
 ‫‪١٢٧ ‬‬
‫ﺍﳊﺎﺻﺐﹺ ﺍﻟﺬﻱ ﺃﹸﺭﺳﻞﹶ ﻋﻠﻰ ﻗﻮﻡﹺ ﻟﻮﻁ‪ ‬ﻻ ﻳﻜﻮﻥﹸ ﺇﻻﱠ ﺑﻌﺪﻡﹺ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻫﺬﺍ ﺍﳊﺎﺻﺐ ‪.....‬‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻣﺮﺃﺓ ﻟﻮﻁ‪ ‬ﺃﺻﺎ‪‬ﺎ ﻣﺎ ﺃﺻﺎﺏ‪ ‬ﻗﻮﻡ ﻟﻮﻁ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺍﻟﺘﻔﺘﺖ ﻭﻧﻈـﺮﺕ ﺇﱃ ﻫـﺬﺍ‬
‫ﺍﳊﺎﺻﺐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﱂﹾ ﺗﺴﺘﻔﺪ‪ ‬ﻣﻦ ﺃﺩﺍﺓ ﺍﻟﻨﺠﺎﺓ ﺍﻟﱵ ﻫﻲ ﺣﺠﺐ‪ ‬ﺍﻟﻮﺍﻗﻊﹺ ﺍﳊﺎﺻﻞ ﰲ ﻗﻮﻡ ﻟﻮﻁ‪‬‬
‫ﺣﲔ ﺇﺭﺳﺎﻝ ﺍﳊﺎﺻﺐ ﻋﻠﻴﻬﻢ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻛﻠﻤﺔﹸ ) ﺳ‪‬ﺤ‪‬ﺮ ( ﺗﻌﲏ ‪ :‬ﺣﺠﺐ‪ ‬ﺍﻟﻮﺍﻗﻊ ﺍﶈﻴﻂ ﻭﻋﺪﻡ‪ ‬ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ ‪ ..‬ﻭﳓﻦ‬
‫ﺑﺈﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﻟﻜﻠﻤﺔ ) ﺳ‪‬ﺤ‪‬ﺮ ( ‪ ،‬ﻻ ﻧ‪‬ﻨﻜﺮ‪ ‬ﺳﺎﺣﺔ ﺍﻟﺰﻣﺎﻥ ﺍﻟﱵ ﲤﹼﺖ ﻓﻴﻬﺎ ﺗﻠﻚ‬
‫ﺍﻟﻨﺠﺎﺓ ‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﻓﻬﻨﺎﻙ ﻋﺒﺎﺭﺍﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺗ‪‬ﺒﻴ‪‬ﻦ ﺃﻥ ﻣﻮﻋﺪﻫﻢ ﺍﻟﺼﺒﺢ ‪ ،‬ﻭﺃﻥﹼ ﻟﻮﻃﺎﹰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺃﹸﻣ‪‬ﺮ‪ ‬ﺑﺄﻥ ﻳﺴﺮﻱ ﺑﺄﻫﻠ‪‬ﻪ ﺑﹺﻘ‪‬ﻄﹾﻊﹴ ﻣﻦ ﺍﻟﻠﻴﻞ ‪..‬‬
‫‪Ÿwur È@ø‹©9$# z`ÏiB 8ìôÜÉ)Î/ š•Ï=÷dr'Î/ ÎŽó r'sù ( y7ø‹s9Î) (#þqè=ÅÁtƒ `s9 y7În/u‘ ã@ߙ①$¯RÎ) äÞqè=»tƒ (#qä9$s%‬‬ ‫)‬
‫‪4 ßxö6•Á9$# ãNèdy‰ÏãöqtB ¨bÎ) 4 öNåku5$|¹r& !$tB $pkâ:•ÅÁãB ¼çm¯RÎ) ( y7s?r&z•öD$# žwÎ) î‰tnr& öNà6ZÏB ôMÏÿtGù=tƒ‬‬

‫&‪ ] ( 5=ƒÌ•s)Î/ ßxö6•Á9$# }§øŠs9r‬ﻫﻮﺩ ‪[ ٨١ :‬‬

‫ﻓﻤﺎ ﻧ‪‬ﺮﻳﺪ ﺃﻥ ﻧ‪‬ﺒﻴ‪‬ﻨﻪ ﻫﻮ ﻋ‪‬ﻤﻖ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﲢﻤﻠﹸﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻭﻋﻤﻖ ﺍﺭﺗﺒﺎﻃﻬﺎ‬
‫ﺑﺎﻟﺪﻻﻻﺕ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪..‬‬
‫‪ ..‬ﻭﻛﻠﻤﺔ ) ﺍﻷﺳﺤﺎﺭ ( ﰲ ﺍﻟﻨﺼ‪‬ﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﲔ ‪..‬‬
‫‪šúïÌ•ÏÿøótGó¡ßJø9$#ur šúüÉ)ÏÿYßJø9$#ur šúüÏFÏZ»s)ø9$#ur šúüÏ%ω»¢Á9$#ur tûïÎŽÉ9»¢Á9$#‬‬ ‫)‬
‫‪ ] ( Í‘$ysó™F{$$Î/‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٧ :‬‬

‫) ‪ ] ( tbrã•ÏÿøótGó¡o„ öLèe Í‘$ptôžF{$$Î/ur‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ١٨ :‬‬

‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺮﺩ ﺑﺎﻟﺼﻴﻐﺔ ‪ ، ( ‘$ptôžF{$$Î/ur ) ، ( Í‘$ysó™F{$$Î/ ) :‬ﻭﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻫﻲ‬

‫ﲨﻊ ﻛﻠﻤﺔ ) ﺳ‪‬ﺤ‪‬ﺮ ( ‪ ،‬ﻭﳎﺮﻭﺭﺓ ﺑﺒﺎﺀ ﺍﻟﻮﺍﺳﻄﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ ﻭﻟﻴﺲ ﲝﺮﻑ ﺍﳉﺮ ) ﰲ ( ‪ ،‬ﺃﻱ‬
‫ﺑﻮﺍﺳﻄﺔ‪ ) ‬ﺍﻟﹾﺄﹶﺳ‪‬ﺤ‪‬ﺎﺭﹺ ( ﻳﺘﻢ‪ ‬ﺍﺳﺘﻐﻔﺎﺭﻫﻢ ﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﱂ ﺗﺮﺩ ﺑﺎﻟﺼﻴﻐﺔ ) ﰲ ﺍﻟﺴ‪‬ﺤ‪‬ﺮ ( ‪ ..‬ﻭﻫﺬﺍ‬
‫‪١٢٨ ‬‬
‫ﻳﺪﻓﻌﻨﺎ ﺇﱃ ﺇﺩﺭﺍﻙ‪ ‬ﺩﻻﻻ‪‬ﺎ ﺑﻌﻤﻖﹴ ﺃﺑﻌﺪ ﻣﻦ ﻣ‪‬ﺠﺮ‪‬ﺩ‪ ‬ﺣﺼﺮﻫﺎ ﰲ ﻭﺻﻒ ﻓﺘﺮﺓ ﺯﻣﻨﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ‬
‫ﻣﻌﺮﻭﻓﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ﺗﺘﻜﺮ‪‬ﺭ‪ ‬ﻛﻞﱠ ﻳﻮﻡ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻣﻌﲎ ﻛﻠﻤﺔ ] ) ‪ [ ( ‘$ptôžF{$$Î/ur ) ، ( Í‘$ysó™F{$$Î/‬ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ‬
‫ﻫﻮ ‪ :‬ﺑﻄﺮﻕﹺ ﺍﻟﺘﻐﻴﲑ ﻭﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﺎﻳﺎ ﺍﻟﱵ ﻳﻄﻠﺒﻮﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻏﻔﺮﺍ‪‬ﺎ‬
‫‪ .....‬ﻓﻄﻠﺒﻬﻢ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﷲِ ﺗﻌﺎﱃ ﻳﻜﻮﻥﹸ ﻣﻦ ﺧﻼﻝﹺ ﺟﻬﺪ‪‬ﻫ‪‬ﻢ ﻭﻋﺰﻣ‪‬ﻬﹺﻢ ﰲ ﺗﺮﻙ ﻭﺣﺠـﺐ‬
‫ﻣﺎ ﻳﻄﻠﺒﻮﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻏﻔﺮﺍﻧﻪ ‪ ،‬ﻭﰲ ﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ ‪ .....‬ﺃﻱ ﺑﺎﻟﺘﻐﻴﲑ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ‬
‫ﺍﳋﻄﺎﻳﺎ ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﺎ ‪ ،‬ﻳﻄﻠﺒﻮﻥ ﺍﳌﻐﻔﺮﺓﹶ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻫﺬﻩ ﺍﳋﻄﺎﻳﺎ ‪ ،‬ﻛﻤﺎ ﺃﻥﱠ‬
‫ﺁﻝﹶ ﻟﻮﻁ‪ ‬ﳒﹼﺎﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻧﺰﻝﹶ ﺑﻘﻮﻣ‪‬ﻬﻢ ﻣﻦ ﺧﻼﻝﹺ ﻋﺪﻡﹺ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺫﻟﻚ‬
‫ﺍﻟﻮﺍﻗﻊ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺱ ‪ ،‬ﺡ ‪ ،‬ﺭ ( ﺗﺸﺘﺮﻙ ﲟﻌﲎ‪ ‬ﳎﺮ‪‬ﺩ‪ ‬ﻻ ﳜـﺮﺝ‪ ‬ﰲ‬
‫ﺇﻃﺎﺭﻩ ﺍﻟﻌﺎﻡ ﻋﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺩﻻﻻﺕ‪ ‬ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻥ ‪ ،‬ﺡ ‪ ،‬ﺱ ( ﺗﺪﻭﺭ‪ ‬ﻣﻌﺎﻧﻴﻬﺎ ﰲ ﺇﻃﺎﺭﹺ ﺧ‪‬ﻼﻑ‪ ‬ﺍﻟﺴ‪‬ﻌﺪ ﻭﻋـﺪﻡ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻣﻊ ﻣ‪‬ﺮﺍﺩ‪ ‬ﻏﲑﹺ ﺍﻟﺬﺍﺕ ﻋﻠﻰ ﺣﺴﺎﺏﹺ ﻣ‪‬ﺮﺍﺩ ﺍﻟﺬﺍﺕ ‪..‬‬
‫) )‪ ] ( 9h•ÏJtGó¡•B <§øtwU ÏQöqtƒ ’Îû #ZŽ|À÷Ž|À $\t†Í‘ öNÍköŽn=tã $uZù=y™ö‘r& !$¯RÎ‬ﺍﻟﻘﻤﺮ ‪[ ١٩ :‬‬

‫‪Ío4quŠptø:$# ’Îû Ä“÷“σø:$# z>#x‹tã öNßgs)ƒÉ‹ãZÏj9 ;N$|¡ÏtªU 5Q$-ƒr& þ’Îû #ZŽ|À÷Ž|À $\t†Í‘ öNÍköŽn=tã $uZù=y™ö‘r'sù‬‬ ‫)‬
‫‪ ] ( tbrçŽ|ÇZムŸw öNèdur ( 3“t“÷zr& Íot•ÅzFy$# Ü>#x‹yès9ur ( $u‹÷R‘‰9$#‬ﻓﺼﻠﺖ ‪[ ١٦ :‬‬

‫‪Ó¨$ptéUur 9‘$¯R `ÏiB Ôâ#uqä© $yJä3ø‹n=tã ã@y™ö•ãƒ‬‬ ‫ﻭﺩﻻﻻﺕ‪ ‬ﻛﻠﻤﺔ ﺍﻟﻨﺤﺎﺱ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( Èb#uŽÅÇtG^s? Ÿxsù‬ﺍﻟﺮﲪﻦ ‪ ، [ ٣٥ :‬ﻛﻤﺸﺘﻖ ﻣﻦ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﺡ ‪ ،‬ﺱ ( ‪ ،‬ﻻ ﲣﺮﺝ ﻋﻦ‬
‫ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻦ ﺍﳌﻌﲎ ‪ ..‬ﻓﺎﻟﺸ‪‬ﻮ‪‬ﺍﻅﹸ ﺍﻟﱵ ﺗ‪‬ﺮﺳ‪‬ﻞﹸ ﻫﻲ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ) ©‪ ، ( 9‘$¯R `ÏiB Ôâ#uqä‬ﻭﻫﺬﺍ‬
 ‫‪١٢٩ ‬‬
‫ﻳﺸﻤﻞ ﻛﻞﱠ ﻣﺎ ﻫﻮ ﻣﺎﺩ‪‬ﻱ ‪ ،‬ﻭﺗ‪‬ﺮﺳ‪‬ﻞﹸ ﺃﻳﻀﺎﹰ ﻣﺴﺄﻟﺔﹲ ﺃﺧﺮﻯ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻫﻲ ﻋﺪﻡ‪‬‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳍﺪﺍﻳﺔ‪ ‬ﺇﱃ ﲢﻘﻴﻖ ﺍﳌﹸﺮﺍﺩ ) ‪ ، ( Ó¨$ptéUur‬ﻓﺎﻹﺭﺳﺎﻝﹸ ﻳﺸﻤﻞﹸ ﺍﳉﺎﻧﺒﲔ ‪:‬‬
‫‪ – ١‬ﺍﳌﺎﺩ‪‬ﻱ ) ©‪ .. ( 9‘$¯R `ÏiB Ôâ#uqä‬ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﻛﻞﹼ ﻣﺎﺩ‪‬ﺓ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﻨﺎﺭ ‪ ،‬ﺳﻮﺍﺀٌ‬
‫ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﻌﺪﻥ ﺍﳌﹸﺼﻄﻠﺢ ﻋﻠﻴﻪ ﻭﺿﻌﻴ‪‬ﺎﹰ ﺑﺎﻟﻨﺤﺎﺱ ﺃﻡ ﻏﲑﻩ ‪..‬‬
‫‪ – ٢‬ﺍﳌﻌﻨﻮﻱ ) ‪ .. ( Ó¨$ptéUur‬ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﻋﺪﻡ ﺣﺼﻮﻝ ﺗﻮﻓﻴﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺪﺍﻳﺘﻪ ﻣﻊ‬
‫ﻣﻦ ﺗﺼﻔﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﻌﺪﻥ ﺍﳌﹸﺼﻄﻠﺢ ﻋﻠﻴﻪ ﺑﻜﻠﻤﺔ ﺍﻟﻨﺤﺎﺱ ﰲ ﻟﻐﺘﻨﺎ ﺍﻟﻮﺿﻌﻴ‪‬ﺔ ﺍﻻﺻﻄﻼﺣﻴ‪‬ﺔ ‪ ،‬ﻻ ﻋﻼﻗﺔ‬
‫ﻟﻪ ﺑﻜﻠﻤﺔ ) ‪ ( Ó¨$ptéUur‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ..‬ﻓﻤﺎ ﺗﻌﻨﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻮ ﻭﺟﻪ ﻋﺪﻡ‬
‫©‪`ÏiB Ôâ#uqä‬‬ ‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳍﺪﺍﻳﺔ‪ ‬ﺇﱃ ﲢﻘﻴﻖ ﺍﳌﹸﺮﺍﺩ ﻭﻫﻮ ﺍﻟﻮﺟﻪ ﺍﳌﻌﻨﻮﻱ ﺍﳌﻜﻤ‪‬ﻞ ﻟﻠﻮﺟﻪ ﺍﳌﺎﺩ‪‬ﻱ )‬
‫‪.. ( 9‘$¯R‬‬
‫‪ ،،‬ﻭﻫﻜﺬﺍ ﻓﺠﻤﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺗﺪﻭﺭ ﰲ ﺇﻃﺎﺭﹴ ﻭﺍﺣﺪ‪ ‬ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﻫﻮ‬
‫ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﻳﺮﲰﻪ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺩﻻﻻﺕ‪ ‬ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺝ ‪ ،‬ﻡ ‪ ،‬ﻝ ( ﺗﺪﻭﺭ ﻣﻌﺎﻧﻴﻬﺎ ﰲ ﺇﻃﺎﺭ ﻋﻈﻤﺔ‪ ‬ﺍﻻﻛﺘﻤﺎﻝﹺ ﻭﺣﺴﻨﹺﻪ‬
‫ﻭﻋﺪﻡ ﺍﻟﺘﺠﺰ‪‬ﺅ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﻛﻠﻤﺔ ‪ ( \'s#÷Häd ) :‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪¾ÏmÎ/ |MÎm7s[ãZÏ9 y7Ï9ºx‹Ÿ2 4 Zoy‰Ïnºur \'s#÷Häd ãb#uäö•à)ø9$# Ïmø‹n=tã tAÌh“çR Ÿwöqs9 (#rã•xÿx. tûïÏ%©!$# tA$s%ur‬‬ ‫)‬
‫‪ ] ( Wx‹Ï?ö•s? çm»oYù=¨?u‘ur ( x8yŠ#xsèù‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ٣٢ :‬‬
‫ﻓﻤﺎ ﻃﻠﺒ‪‬ﻪ‪ ‬ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻫﻮ ﺗﱰﻳﻞﹸ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﺓﹰ ﻣﻜﺘﻤﻠـﺔﹰ ﺩﻭﻥ ﻣﺮﺣﻠﻴ‪‬ـﺔ‬
‫ﻭﺍﺟﺘﺰﺍﺀ ‪..‬‬
‫ﻭﺍﳉﹶﻤﺎﻝﹸ ‪ :‬ﻫ‪‬ﻮ‪ ‬ﻇﻬﻮﺭ‪ ‬ﻋﻈﻤﺔ‪ ‬ﺍﻻﻛﺘﻤﺎﻝﹺ ﻭﺣﺴﻨﹺﻬﺎ ﰲ ﺍﳌﺎﻫﻴ‪‬ﺔ ‪ ،‬ﺩﻭﻥ ﲡﺰ‪‬ﺅ ﻭﺗﻔﺮ‪‬ﻕﹴ ﻭﺗﺸﺘ‪‬ﺖ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﺎﻫﻴ‪‬ﺔ ‪..‬‬
‫‪١٣٠ ‬‬
‫) ‪ ] ( tbqãmuŽô£n@ tûüÏnur tbqçt†Ì•è? šúüÏm îA$uHsd $ygŠÏù öNä3s9ur‬ﺍﻟﻨﺤﻞ ‪[ ٦ :‬‬
‫ﻭﺍﳉﻤﻴﻞ ‪ :‬ﻫ‪‬ﻮ‪ ‬ﺍﳌﹸﻜﺘﻤﻞﹸ ﰲ ﺣ‪‬ﺴﻨﻪ ﻭﻋﻈﻤﺘﻪ ﻭﻣﺎﻫﻴ‪‬ﺘﻪ ‪..‬‬
‫) ‪ ] ( Ÿ@ŠÏJpgø:$# yxøÿ¢Á9$# Ëxxÿô¹$$sù ( ×pu‹Ï?Uy sptã$¡¡9$# žcÎ)ur‬ﺍﳊﺠﺮ ‪[ ٨٥ :‬‬

‫) ‪ ] ( WxŠÏHsd #\•ôfyd öNèdö•àf÷d$#ur tbqä9qà)tƒ $tB 4’n?tã ÷ŽÉ9ô¹$#ur‬ﺍﳌﺰﻣﻞ ‪[ ١٠ :‬‬

‫‪ ..‬ﻭﻟﺬﻟﻚ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫) )‪ ] ( Ö•øÿß¹ ×Mn=»uH¿d ¼çm¯Rr(x. ÇÌËÈ ÎŽóÇs)ø9$%x. 9‘t•t±Î/ ’ÍGö•s? $pk¨XÎ‬ﺍﳌﺮﺳﻼﺕ ‪[ ٣٣ – ٣٢ :‬‬

‫‪ ..‬ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔﹶ ) ‪ ( ×Mn=»uH¿d‬ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺑﻴﺎﻧﺎﹰ ﻟﻜﺘﻠﺔ‪ ‬ﻋﻈﻴﻤﺔ‪ ‬ﻛﺎﻣﻠﺔ‪ ‬ﻏﲑﹺ ﻣ‪‬ﺠ‪‬ﺘ‪‬ﺰ‪‬ﺃﹶﺓ ‪.....‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻧﺘﺒﻴ‪‬ﻨﻪ ﻣﻦ ﻛﻠﻤﺔ ) ‪ ( @yJpgø:$#‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫)‪Ÿwur Ïä!$uK¡¡9$# Ü>ºuqö/r& öNçlm; ßx-Gxÿè? Ÿw $pk÷]tã (#rçŽy9õ3tFó™$#ur $uZÏG»tƒ$t«Î/ (#qç/¤‹x. šúïÉ‹©9$# ¨bÎ‬‬ ‫)‬
‫‪] ( tûüÏBÌ•ôfßJø9$# “Ì“øgwU š•Ï9ºx‹Ÿ2ur 4 ÅÞ$u‹Ïƒø:$# ÉdOy™ ’Îû ã@yJpgø:$# ykÎ=tƒ 4Ó®Lym sp¨Yyfø9$# tbqè=äzô‰tƒ‬‬
‫ﺍﻷﻋﺮﺍﻑ ‪[ ٤٠ :‬‬
‫ﻓﺎﻟﺸﺮﻁﹸ ﺍﻹﻋﺠﺎﺯﻱ‪ ‬ﰲ ﻭﻟﻮﺝﹺ ﺍﳉﹶﻤ‪‬ﻞ ﰲ ﺳ‪‬ﻢ‪ ‬ﺍﳋ‪‬ﻴﺎﻁ ‪ ،‬ﻫ‪‬ﻮ‪ ‬ﻭﻟﻮﺟﻪ ﰲ ﺫﻟﻚ ﺍﻟﺴ‪‬ﻢﹺ ﻛﺘﻠـﺔﹰ‬
‫ﻭﺍﺣﺪﺓﹰ ﳏﺎﻓﻈﺔﹰ ﻋﻠﻰ ﻋﻈﻤﺘ‪‬ﻬﺎ ﻭﺍﻛﺘﻤﺎﻟ‪‬ﻬﺎ ﺩﻭﻥ ﺍﺟﺘﺰﺍﺀ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﲨﻴﻊ‪ ‬ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺝ ‪ ،‬ﻡ ‪ ،‬ﻝ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﺗﺪﻭﺭ‪ ‬ﻣﻌﺎﻧﻴﻬﺎ ﰲ ﺇﻃﺎﺭ ﻋﻈﻤﺔ‪ ‬ﺍﻻﻛﺘﻤﺎﻝ ﻭﺣﺴﻨﻪ ﻭﻋﺪﻡ ﲡﺰ‪‬ﺋﻪ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺩﻻﻻﺕ‪ ‬ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺝ ‪ ،‬ﺩ ‪ ،‬ﺩ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺗﺪﻭﺭ ﺩﺍﺧﻞ ﻣﻌﲎ‬
‫ﺍﳊﺎﺩﺙ ﺍﻟﻼﺣﻖ ﻭﺍﻟﻄﺎﺭﺉ ‪ ..‬ﻓﻜﻠﻤﺔﹸ ﺟﺪﻳﺪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗ‪‬ﺠﺴ‪‬ﺪ‪ ‬ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳌﹸﺠـﺮ‪‬ﺩ‬
‫ﺑﺸﻜﻞﹴ ﻭﺍﺿﺢﹴ ﺟﻠﻲ ‪..‬‬
‫‪١٣١ ‬‬
‫&‪ÏNù'tƒur öNä3ö7Ïdõ‹ãƒ ù't±o„ bÎ) 4 Èd,ptø:$$Î/ uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# šYn=y{ ©!$# žcr& t•s? óOs9r‬‬ ‫)‬
‫‪ ] ( 7‰ƒÏ‰y` 9,ù=sƒ¿2‬ﺇﺑﺮﺍﻫﻴﻢ ‪[ ١٩ :‬‬

‫) ‪( tbrã•Ïÿ»x. öNÍkÍh5u‘ Ïä!$s)Î=Î/ Nèd ö@t/ 4 ¤‰ƒÏ‰y` 9,ù=yz ’Å"s9 $¯RÏär& ÇÚö‘F{$# ’Îû $uZù=n=|Ê #sŒÏär& (#þqä9$s%ur‬‬
‫] ﺍﻟﺴﺠﺪﺓ ‪[ ١٠ :‬‬
‫ﻭﻛﻠﻤﺔﹸ ) `‪ ( ‘‰y‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﲣﺮﺝ‪ ‬ﺩﻻﻻﺗ‪‬ﻬﺎ ﺍﳌﹸﺠ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻦ‬
‫ﺍﳌﻌﲎ ‪..‬‬
‫) ‪ ] ( #V$s!ur Ÿwur Zpt7Ås»|¹ x‹sƒªB$# $tB $uZÎn/u‘ ‘‰y` 4’n?»yès? ¼çm¯Rr&ur‬ﺍﳉﻦ ‪[ ٣ :‬‬
‫ﻓﻬﺬﻩ ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔﹸ ﻫﻲ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﹼ ‪ ،‬ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺣﺎﻟﺔ ﺍﳉﻦ‪ ‬ﻭﻣﻮﻗﻔﹶﻬﻢ ﻣﻦ ﺍﳌﻨـﻬﺞ‬
‫ﺍﳉﺪﻳﺪ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﺣﲔ ﻋ‪‬ﻠﹾﻤ‪‬ﻬﹺﻢ ﺑﱰﻭﻟﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ( $uZÎn/u‘ ‘‰y` 4’n?»yès? ¼çm¯Rr&ur ) :‬ﺗﻌﲏ ‪ :‬ﺗﺴﺎﻣﻰ ﻭﺗﻌﺎﻇﻢ ﻭﻋﻼ ﻫـﺬﺍ‬
‫ﺍﳌﻨﻬﺞ‪ ‬ﺍﳉﺪﻳﺪ‪ ‬ﺍﻵﰐ ﻣﻦ ﻋﻨﺪ ﺭﺑ‪‬ﻨﺎ ‪ ،‬ﻓﺮﺑ‪‬ﻨﺎ ﻳ‪‬ﻨ‪‬ﺰ‪‬ﻩ ﻧﻔﺴ‪‬ﻪ ﻓﻴﻪ ‪ ،‬ﻛﻮﻧﻪ ﱂ ﻳﺘ‪‬ﺨﺬ ﺻﺎﺣﺒﺔﹰ ﻭﻻ ﻭﻟﺪﺍﹰ‬
‫‪.. ( #V$s!ur Ÿwur Zpt7Ås»|¹ x‹sƒªB$# $tB ) :‬‬
‫ﻭﻛﻠﻤﺔﹸ ‪ ( 7Šy‰ã` ) :‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﲣﺮﺝ ﺩﻻﻻ‪‬ﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍ‪‬ـﺮ‪‬ﺩﺓ ﻋـﻦ‬
‫ﺩﻻﻻﺕ ﺍﳊﺪﻭﺙ ﺍﻟﻼﺣﻖ ﺍﻟﻄﺎﺭﺉ ‪ ..‬ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺎﻣﻠﺔ ﳍـﺬﻩ‬
‫ﺍﳌﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) `‪ ، ( 7Šy‰ã‬ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺍﳊﺎﺩﺙ ﺍﻟﻄﺎﺭﺉ ﺍﻟﻼﺣـﻖ ﻣـﻦ‬
‫ﺍﳉﺒﺎﻝ ‪..‬‬
‫&‪z`ÏBur 4 $pkçXºuqø9r& $¸ÿÎ=tFøƒ’C ;Nºt•yJrO ¾ÏmÎ/ $oYô_t•÷zr'sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB tAt“Rr& ©!$# ¨br& t•s? óOs9r‬‬ ‫)‬
‫‪ ] ( ׊qß™ Ü=ŠÎ/#{•xîur $pkçXºuqø9r& ì#Î=tFøƒ’C Ö•ôJãmur ÖÙ‹Î/ 7Šy‰ã` ÉA$t6Éfø9$#‬ﻓﺎﻃﺮ ‪[ ٢٧ :‬‬
‫‪١٣٢ ‬‬
‫‪ ..‬ﻭﻣﺎ ﳚﺐ‪ ‬ﺃﻥ ﻧ‪‬ﺸﲑ‪ ‬ﺇﻟﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ‪ ،‬ﺃﻥﱠ ﺍﻹﺩﺭﺍﻙ‪ ‬ﺍﻷﻓﻀﻞ ﳍﺬﻩ ﺍﳌﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫`‪ ، ( 7Šy‰ã‬ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺪﺭﺟﺔ‪ ‬ﺇﺩﺭﺍﻛﻨﺎ ﳌﺎ ﺗﻌﻨﻴﻪ ﻛﻠﻤﺔ ‪( A$t6Éfø9$# ) :‬‬
‫‪ ،‬ﺳﻮﺍﺀٌ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺃﻡ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻜﻮﱐ ﻟﻠﻤﺴﺄﻟﺔ ﺍﳌﻮﺻﻮﻓﺔ ‪‬ـﺬﻩ‬
‫ﺍﳌﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻓﻜﻠﻤﺔ ﺍﳉﺒﺎﻝ ﺗﺴﺘﻤﺪ‪ ‬ﺩﻻﻻ‪‬ﺎ ﻣﻦ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ) ﺝ ‪ ،‬ﺏ ‪ ،‬ﻝ ( ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺝ ‪ ،‬ﺏ ‪ ،‬ﻝ ( ﺗﺪﻭﺭ ﺩﻻﻻﺗﻪ ﺿﻤﻦ ﺇﻃﺎﺭ ﻭ‪‬ﺻ‪‬ﻒ ﺍﳉﻤﻊ ﺍﻟﻜﺜﻴﻒ ﺣﻴﺚ‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﺑﺖ ﻭﻣﺮﻛﺰ ﺍﻟﺜﻘﻞ ﻭﻣﺮﻛﺰ ﺍﻷﻣﺮ ﻭﺍﻟﺪﻟﻴﻞ ‪ ..‬ﻓﺎﳉﺒﻞ ﻫﻮ ﺃﺻﻞ ﺍﻟﺮﺍﺳﻲ ﺍﻟﻜﺜﻴـﻒ‬
‫ﺍﻟﺬﻱ ﻳﺘﻢ‪ ‬ﺑﻪ ﺍﻟﺘﺜﺒﻴﺖ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺍﳉﺒﺎﻝ ﺍﻟﱵ ﺃﺭﺳﻰ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﺍﻷﺭﺽ ‪ ،‬ﺗ‪‬ﻌﻄـﻒ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻷﺭﺽ ‪..‬‬
‫)‪$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$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 :‬‬

‫) ‪ ] ( Zoy‰Ïnºur Zp©.yŠ $tG©.߉sù ãA$t7Ågø:$#ur ÞÚö‘F{$# ÏMn=ÏHäqur‬ﺍﳊﺎﻗﺔ ‪[ ١٤ :‬‬

‫) ‪ ] ( ¸xŠÎg¨B $Y6•ÏVx. ãA$t6Ågø:$# ÏMtR%x.ur ãA$t7Ågø:$#ur ÞÚö‘F{$# ß#ã_ö•s? tPöqtƒ‬ﺍﳌﺰﻣﻞ ‪[ ١٤ :‬‬

‫ﻓﻔﻲ ﺍﻷﺭﺽ ﺗ‪‬ﻌﺪ‪ ‬ﺍﳉﺒﺎﻝ ﻛﻴﺎﻧﺎﹰ ﻟﻪ ﻫﻮﻳ‪‬ﺘﻪ ﺍﳌﺴﺘﻘﻠﹼﺔ ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﱠ ﻣﺎﺩ‪‬ﺓ ﺍﳉﺒﺎﻝ ﻣﻦ‬
‫ﺫﺍﺕ ﻣﺎﺩ‪‬ﺓ ﺍﻷﺭﺽ ‪ ...‬ﻭﻣﺮﺍﻛﺰ‪ ‬ﻛﺜﺎﻓﺔ‪ ‬ﺍﻟﺒ‪‬ﺮ‪‬ﺩ ﰲ ﺍﻟﺴﻤﺎﺀ ﺗ‪‬ﻮﺻﻒ ﺑﺎﳉﺒﺎﻝ ‪ ..‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪:‬‬
‫) &‪ßlã•øƒs† šXôŠtqø9$# “uŽtIsù $YB%x.â‘ ¼ã&é#yèøgs† §NèO ¼çmuZ÷•t/ ß#Ïj9xsム§NèO $\/$ptxž ÓÅe÷“ム©!$# ¨br& t•s? óOs9r‬‬

‫‪¼çmèùÎŽóÇtƒur âä!$t±o„ `tB ¾ÏmÎ/ Ü=ŠÅÁãŠsù 7Št•t/ .`ÏB $pkŽÏù 5A$t7Å_ `ÏB Ïä!$uK¡¡9$# z`ÏB ãAÍi”t\ãƒur ¾Ï&Î#»n=Åz ô`ÏB‬‬

‫‪ ] ( Ì•»|Áö/F{$$Î/ Ü=ydõ‹tƒ ¾ÏmÏ%ö•t/ $uZy™ ߊ%s3tƒ ( âä!$t±o„ `¨B `tã‬ﺍﻟﻨﻮﺭ ‪[ ٤٣ :‬‬

‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 7Št•t/ .`ÏB $pkŽÏù 5A$t7Å_ `ÏB Ïä!$uK¡¡9$# z`ÏB ãAÍi”t\ãƒur‬ﻻ ﺗﻌﲏ ﺟﺒﺎﻻﹰ ﻛﺠﺒﺎﻝ‬
‫ﺍﻷﺭﺽ ﺍﳌﻜﻮ‪‬ﻧﺔ ﻣﻦ ﺍﻟﺼﺨﻮﺭ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﻌﲏ ﻣﺮﺍﻛﺰ‪ ‬ﻛﺜﺎﻓﺔ‪ ‬ﺍﻟﺒ‪‬ﺮ‪‬ﺩ‪ ‬ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﺍﻟﱵ‬
‫ﻣﻨﻬﺎ ﻳ‪‬ﱰﱠﻝﹸ ﺍﻟﺒ‪‬ﺮ‪‬ﺩ‪ ‬ﲟﺎﻫﻴ‪‬ﺘ‪‬ﻪ ﻛﹶﺒ‪‬ﺮ‪‬ﺩ ‪..‬‬
‫‪١٣٣ ‬‬
‫ﻭﺍﳉ‪‬ﺒﹺﻞ ﻫﻮ ﺍﳉﻤﻊ ﺍﻟﻜﺜﲑ ﻭﺍﻟﻜﺜﻴﻒ ‪..‬‬
‫) ‪ ] ( tbqè=É)÷ès? (#qçRqä3s? öNn=sùr& ( #·Ž•ÏWx. yxÎ7Å_ óOä3ZÏB ¨@|Êr& ô‰s)s9ur‬ﻳﺲ ‪[ ٦٢ :‬‬
‫ﻭﺍﳉ‪‬ﺒﹺﻠﱠﺔ ﺗﻌﲏ ﺍﻷﺻﻞ ﺍﻟﺜﺎﺑﺖ ﻭﺍﳌﺮﻛﺰ ﺍﻟﺬﻱ ﲡﺘﻤﻊ ﺇﻟﻴﻪ ﻛﻞﹼ ﺍﻟﺘﻔﺮ‪‬ﻋﺎﺕ ‪..‬‬
‫) ‪ ] ( tû,Î!¨rF{$# s'©#Î7Éfø9$#ur öNä3s)n=s{ “Ï%©!$# (#qà)¨?$#ur‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ١٨٤ :‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺗﻔﺮ‪‬ﻋﺎﺕ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺝ ‪ ،‬ﺏ ‪ ،‬ﻝ ( ﺗﺴﺘﻤﺪ‪ ‬ﺩﻻﻻ‪‬ﺎ ﻣﻦ ﺍﳌﻌﲎ ﺍ‪‬ﺮ‪‬ﺩ ﳍﺬﺍ‬
‫ﺍﳉﺬﺭ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺿﻤﻦ ﺇﻃﺎﺭ ﻭ‪‬ﺻ‪‬ﻒ ﺍﳉﻤﻊ ﺍﻟﻜﺜﻴﻒ ﺣﻴﺚ ﺍﻷﺻﻞ ﺍﻟﺜﺎﺑﺖ ﻭﻣﺮﻛﺰ ﺍﻟﺜﻘﻞ‬
‫ﻭﻣﺮﻛﺰ ﺍﻷﻣﺮ ﻭﺍﻟﺪﻟﻴﻞ ‪ ،‬ﻭﻛﻞﱡ ﻛﻠﻤﺔ‪ ‬ﻣﻦ ﺗﻔﺮ‪‬ﻋﺎﺗﻪ ﺗﺄﺧﺬ ﻣﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺩﻻﻟﺔﹰ ﺗﺮﺗﺴﻢ‪ ‬ﲟﺎﺩ‪‬ﺓ‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﶈﻤﻮﻟﺔ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ‪‬ﺎ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪çm÷YÏB tArã”tIÏ9 öNèdã•ò6tB šc%x. bÎ)ur öNèdã•ò6tB «!$# y‰ZÏãur öNèdt•ò6tB (#rã•s3tB ô‰s%ur‬‬ ‫)‬
‫‪ ] ( ãA$t6Ågø:$#‬ﺇﺑﺮﺍﻫﻴﻢ ‪[ ٤٦ :‬‬

‫ﺇﻥﱠ ﻛﻠﻤﺔﹶ ) ‪ ( ãA$t6Ågø:$#‬ﻫﻨﺎ ﺗﻌﲏ ﻣﺮﺍﻛﺰ‪ ‬ﲡﻤ‪‬ﻊ ﺍﻟﺪﻟﻴﻞ ﻭﺛﻘﻠﹶﻬﺎ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﺮﺍﺳﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﱵ‬
‫) ‪çm÷YÏB tArã”tIÏ9 öNèdã•ò6tB šc%x. bÎ)ur‬‬ ‫ﺟﺎﺀ ‪‬ﺎ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪:‬‬
‫‪ ، ( ãA$t6Ågø:$#‬ﺗﻌﲏ ﻭﺇﻥ ﻛﺎﻥ ﻣﻜﺮﻫﻢ ﺍﻟﺬﻱ ﻣﻜﺮﻭﻩ ﻗﺪ ﻓﻌﻠﻮﻩ ﻣﻦ ﺃﺟﻞﹺ ﺃﻥﹾ ﺗﺰﻭﻝﹶ ﺍﳊﺠﺞ‬
‫ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﺮﺍﺳﻴﺔ ﺍﻟﱵ ﺃﺗﻰ ‪‬ﺎ ﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ‪‬ﺬﻩ‬
‫ﺍﻟﺼﻴﺎﻏﺔ – ﺗﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻫﺪﻑ ﻣﻜﺮﻫﻢ ﻣﻦ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﺍﳌﺎﻛﺮﻭﻥ ‪ ،‬ﻭﻻ ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ‬
‫ﺣﻘﻴﻘﺔﹶ ﻓ‪‬ﻌ‪‬ﻞ ﻫﺬﺍ ﺍﳌﻜﺮ ‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻟﺮﺃﻳﻨﺎ ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪..‬‬
‫‪9@y_r& #’n<Î) !$tRö•½jzr& !$oY-/u‘ (#qßJn=sß tûïÏ%©!$# ãAqà)uŠsù Ü>#x‹yèø9$# ãNÍkŽÏ?ù'tƒ tPöqtƒ }¨$¨Y9$# Í‘É‹Rr&ur‬‬ ‫)‬
‫‪`ÏiB Nà6s9 $tB ã@ö6s% `ÏiB NçFôJ|¡ø%r& (#þqçRqà6s? öNs9urr& 3 Ÿ@ß™”•9$# ÆìÎ7®KtRur y7s?uqôãyŠ ó=Åg•U 5=ƒÌ•s%‬‬

‫—‪$uZù=yèsù y#ø‹x. öNà6s9 šú¨üt6s?ur óOßg|¡àÿRr& (#þqßJn=sß tûïÏ%©!$# Ç`Å6»|¡tB ’Îû öNçGYs3y™ur ÇÍÍÈ 5A#ury‬‬
١٣٤ 
šc%x. bÎ)ur öNèdã•ò6tB «!$# y‰ZÏãur öNèdt•ò6tB (#rã•s3tB ô‰s%ur ÇÍÎÈ tA$sVøBF{$# ãNä3s9 $oYö/uŽŸÑur óOÎgÎ/

rèŒ Ö“ƒÍ•tã ©!$# ¨bÎ) 3 ÿ¼ã&s#ߙ①¾Ínωôãur y#Î=øƒèC ©!$# ¨ûtù|¡øtrB Ÿxsù ÇÍÏÈ ãA$t6Ågø:$# çm÷YÏB tArã”tIÏ9 öNèdã•ò6tB

[ ٤٧ – ٤٤ : ‫ ( ] ﺇﺑﺮﺍﻫﻴﻢ‬5Q$s)ÏFR$#
، ‫ﺔ ﰲ ﺇﻃﺎﺭ ﻣﻌﲎ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ‬‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻓﻬﻢ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‬
.. ‫ﺎ‬‫ ﺩﻻﻻ‬‫ ﺃﻗﺮﺏ ﳊﻘﻴﻘﺔ‬‫ﻳﻀﻌﻨﺎ ﰲ ﻣﻜﺎﻥ‬
$ $ $
‫ ﻓﻘﻮﻝ ﺍﻟﺰﻭﺭ ﻫﻮ ﺍﻟﻘﻮﻝ ﺍﳌﺎﺋـﻞ‬.. ‫ ﺭ ( ﻳﻌﲏ ﺍﳌﹶﻴﻞ ﻭﺍﻻﳓﺮﺍﻑ‬، ‫ ﻭ‬، ‫ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺯ‬
.. ‫ ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﻫﻲ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳌﺎﺋﻠﺔ ﻭﺍﳌﻨﺤﺮﻓﺔ ﻋﻦ ﺍﳊﻖ‬، ‫ﻭﺍﳌﻨﺤﺮﻑ ﻋﻦ ﺍﳊﻖ‬
[ ٣٠ : ‫ ( ] ﺍﳊﺞ‬Í‘r–“9$# š^öqs% (#qç6Ï^tFô_$#ur Ç`»rO÷rF{$# z`ÏB š[ô_Íh•9$# (#qç6Ï^tFô_$$sù )

ô‰s)sù ( šcrã•yz#uä îPöqs% Ïmø‹n=tã ¼çmtR%tær&ur çm1uŽtIøù$# î7øùÎ) HwÎ) !#x‹»yd ÷bÎ) (#ÿrã•xÿx. tûïÏ%©!$# tA$s%ur )
[ ٤ : ‫ ( ] ﺍﻟﻔﺮﻗﺎﻥ‬#Y‘rã—ur $VJù=àß râä!%y`

[ ٧٢ : ‫ ( ] ﺍﻟﻔﺮﻗﺎﻥ‬$YB#t•Å2 (#r“•sD Èqøó¯=9$$Î/ (#r“•sD #sŒÎ)ur u‘r–“9$# šcr߉ygô±o„ Ÿw šúïÏ%©!$#ur )

‘Ï«¯»©9$# žwÎ) óOßgçG»yg¨Bé& ÷bÎ) ( óOÎgÏF»yg¨Bé& Æèd $¨B OÎgͬ!$|¡ÎpS `ÏiB Nä3ZÏB tbrã•Îg»sàムtûïÏ%©!$# )
‫ﺎﺩﻟﺔ‬‫ ( ] ﺍ‬Ö‘qàÿxî ;qàÿyès9 ©!$# žcÎ)ur 4 #Y‘rã—ur ÉAöqs)ø9$# z`ÏiB #\•x6YãB tbqä9qà)u‹s9 öNåk¨XÎ)ur 4 óOßgtRô‰s9ur
[٢:
â‘urºt“¨? ) ‫ ﺭ ( ﲟﻌﲎ ﺍﳌﻴﻞ ﻭﺍﻻﳓﺮﺍﻑ ﻧﺮﺍﻩ ﰲ ﻛﻠﻤﺔ‬، ‫ ﻭ‬، ‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺯ‬
.. ‫ﻋﺔ ﻋﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ‬‫( ﺍﳌﺘﻔﺮ‬
Mt/{•xî #sŒÎ)ur ÈûüÏJu‹ø9$# šV#sŒ óOÎgÏÿôgx. `tã â‘urºt“¨? Myèn=sÛ #sŒÎ) }§ôJ¤±9$# “t•s?ur * )
[ ١٧ : ‫ ( ] ﺍﻟﻜﻬﻒ‬4 çm÷ZÏiB ;ouqôfsù ’Îû öNèdur ÉA$yJÏe±9$# |N#sŒ öNåkÝÎÌ•ø)¨?
‫‪١٣٥ ‬‬
‫ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ?¨“‪ ( ÈûüÏJu‹ø9$# šV#sŒ óOÎgÏÿôgx. `tã â‘urºt‬ﻫﻲ ﲟﻌﲎ ﲤﻴﻞ ﻋﻦ ﻛﻬﻔﻬﻢ‬
‫ﺫﺍﺕ ﺍﻟﻴﻤﲔ ‪ ..‬ﻓﺪﻻﻻﺕ ﻛﻠﻤﺔ ) ?¨“‪ ( â‘urºt‬ﻻ ﲣﺮﺝ ﻋﻦ ﺩﻻﻻﺕ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) —‪ ( Länö‘ã‬ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﺗﺴﺘﻤﺪ‪ – ‬ﺃﻳﻀﺎﹰ – ﺩﻻﻻ‪‬ﺎ ﻣﻦ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫) &‪ ] ( t•Î/$s)yJø9$# ãLänö‘ã— 4Ó®Lym ÇÊÈ ã•èO%s3-G9$# ãNä39ygø9r‬ﺍﻟﺘﻜﺎﺛﺮ ‪[ ٢ – ١ :‬‬

‫ﺇﻥﱠ ﲢﻤﻴﻞ ﻛﻠﻤﺔ ) —‪ ( Länö‘ã‬ﺩﻻﻻﺕ‪ ‬ﻣﻦ ﻣﺼﻄﻠﺤﻨﺎ ﺍﻟﻮﺿﻌﻲ ‪ ،‬ﺣﻴﺚ ﻧﻘﻮﻝ ﺯﺍﺭ ﻓﻼﻥﹲ‬
‫ﻓﻼﻧﺎﹰ ﲟﻌﲎ ﺫﻫﺐ ﺇﻟﻴﻪ ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﺤﻤﻴﻞ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﻓﺮﺽ ﻣﺼﻄﻠﺤﻨﺎ ﺍﻟﻮﺿﻌﻲ ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﲝﻴﺚ ﻳﻜﻮﻥ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻜﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﰲ ﺣﲔ ﺃﻥﱠ ﻣﻨﻬﺞ‪ ‬ﺍﻟﺘﺪﺑ‪‬ﺮ ﺍﻟﺴﻠﻴﻢ ﻫﻮ ﺍﻋﺘﺒﺎﺭ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﻴﺎﺭﺍﹰ ﳌﺎ ﻫﻮ ﺩﻭﻧﻪ ‪..‬‬
‫‪ ..‬ﺍﻟﻠﻬﻮ ) &‪ ( Nä39ygø9r‬ﻫﻮ ﺍﻻﻧﺼﺮﺍﻑ ﺇﱃ ﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺍﳍﻮﻯ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﻹﻋﺮﺍﺽ ﻋﻦ‬
‫ﻏﲑﻩ ﻭﻧﺴﻴﺎﻧﻪ ‪ ..‬ﻭﺍﻟﺘﻜﺎﺛﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻳﺸﻤﻞ ﻛﻞﱠ ﺗﻜﺎﺛﺮﹴ ﻣﻦ ﺃﻣﻮﺍﻝﹴ ﻭﺃﻭﻻﺩ‪ ‬ﻭﻏﲑ‬
‫( ‪‬ﺬﻩ‬ ‫‪t•Î/$s)yJø9$#‬‬ ‫ﺫﻟﻚ ﻣﻦ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻞ ‪ ،‬ﻓﻬﻮ ﺗﻔﺎﻋﻞﹲ ﻋﻦ ﺍﻟﻜﺜﺮﺓ ‪ ..‬ﻭﻛﻠﻤﺔ )‬
‫ﺍﻟﺼﻴﺎﻏﺔ ﻋﻠﻰ ﻭﺯﻥ ﻣﻔﺎﻋﻞ ﱂ ﺗﺄﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﻫﻲ‬
‫ﺗﻌﲏ ﺍﳌﻮﺍﺿﻊ ﺍﳌﻜﺎﻧﻴ‪‬ﺔ ﺍﳊﺴ‪‬ﻴ‪‬ﺔ ﻟﺪﻓﻦ ﺍﳌﻮﺗﻰ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﻣﻄﻠﻊ ﺳﻮﺭﺓ ﺗ‪‬ﺨﺎﻃﺐ ﺍﻷﺣﻴﺎﺀ ﺧﻄﺎﺑﺎﹰ ﺇﺧﺒﺎﺭﻳ‪‬ﺎﹰ ﻋﻦ ﺣﻘﻴﻘﺔ‪‬‬
‫ﻋﻤﻠﻬﻢ ﺍﻟﺪﻧﻴﻮﻱ ﻭﻋﻦ ﺣﻘﻴﻘﺔ‪ ‬ﻣﺂﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﺑﻌﺪ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫&‪žxx. §NèO ÇÌÈ tbqßJn=÷ès? š’ôqy™ žxx. ÇËÈ t•Î/$s)yJø9$# ãLänö‘ã— 4Ó®Lym ÇÊÈ ã•èO%s3-G9$# ãNä39ygø9r‬‬ ‫)‬
‫™‪$pk¨XãruŽtIs9 ¢OèO ÇÏÈ zOŠÅspgø:$# žcãruŽtIs9 ÇÎÈ ÈûüÉ)u‹ø9$# zNù=Ïæ tbqßJn=÷ès? öqs9 žxx. ÇÍÈ tbqßJn=÷ès? t$ôqy‬‬

‫‪ ] ( ÉOŠÏè¨Z9$# Ç`tã >‹Í³tBöqtƒ £`è=t«ó¡çFs9 ¢OèO ÇÐÈ ÈûüÉ)u‹ø9$# šú÷ütã‬ﺍﻟﺘﻜﺎﺛﺮ ‪[ ٨ – ١ :‬‬

‫‪١٣٦ ‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) &‪ ، ( t•Î/$s)yJø9$# ãLänö‘ã— 4Ó®Lym ÇÊÈ ã•èO%s3-G9$# ãNä39ygø9r‬ﻳ‪‬ﺨﺎﻃﺐ‪ ‬ﺍﻷﺣﻴﺎﺀ‬
‫) ‪ÇÌÈ tbqßJn=÷ès? š’ôqy™ žxx.‬‬ ‫ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺪﻟﻴﻞ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ﳍﻤﺎ ﻣﺒﺎﺷﺮﺓ‬
‫&‪4Ó®Lym ÇÊÈ ã•èO%s3-G9$# ãNä39ygø9r‬‬ ‫‪ .. ( tbqßJn=÷ès? t$ôqy™ žxx. §NèO‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻵﻳﺘﲔ )‬
‫‪ ( t•Î/$s)yJø9$#‬ﻫﻮ ‪ :‬ﺃﳍﺎﻛﻢ ﺣﺮﺻﻜﻢ ﻋﻠﻰ ﺍﻟﺘﻜﺎﺛﺮ ﰲ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻞ ﻣﻦ ﺃﻣﻮﺍﻝ‬ ‫—‪ãLänö‘ã‬‬

‫ﻭﺃﻭﻻﺩ ﻭﻏﲑ ﺫﻟﻚ ‪ ،‬ﺣﺘ‪‬ﻰ ﻣﻠﺘﻢ ﻭﺍﳓﺮﻓﺘﻢ ﻭﻧﺴﻴﺘﻢ ﺣﻘﻴﻘﺔﹶ ﻣﺎ ﺳﺘﺆﻭﻟﻮﻥ ﺇﻟﻴﻪ ﻭﻫﻮ ﺍﳌﻘﺎﺑﺮ ‪..‬‬
‫ﻭﻻ ﳝﻜﻦ ﺃﻥ ﲢﻤﻞ ﻛﻠﻤﺔ ) —‪ ( Länö‘ã‬ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﻮﺿﻌﻲ ﺍﻟﺬﻱ ﺍﻋﺘﺪﻧﺎ ﻋﻠﻴﻪ ‪ ،‬ﻓﻬﺬﺍ‬
‫ﺍﳌﻌﲎ ﻻ ﻳﺴﺘﻘﻴﻢ – ﺃﺑﺪﺍﹰ – ﻣﻊ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫( ﺷﺄ‪‬ﺎ ﺷﺄﻥ ﺃﻱ‪ ‬ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﲢﻤﻞ ﺩﻻﻻﺕ‪ ‬ﻻ ﲣﺮﺝ ﻋﻦ‬ ‫—‪Länö‘ã‬‬ ‫ﺇﺫﺍﹰ ‪ ..‬ﻛﻠﻤﺔ )‬
‫ﺩﻻﻻﺕ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪ ..‬ﺑﻞ ﻻ ﺗ‪‬ﺪﺭ‪‬ﻙ ﺩﻻﻻﺗ‪‬ﻬﺎ ﺍﳊﻖ‪ ‬ﺇﻻﹼ ﺿﻤﻦ ﺇﻃﺎﺭ‬
‫ﺩﻻﻻﺕ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻭ ‪ ،‬ﺩ ‪ ،‬ﻱ ( ﺗﺪﻭﺭ ﺩﻻﻻﺗﻪ ﺿﻤﻦ ﺇﻃﺎﺭﹴ ﻣﻦ ﺍﳌﻌﲎ ﻫﻮ ‪ :‬ﺍ‪‬ﺮﻯ ﻭﺍﳌﻨﻔﺬ‬
‫ﺍﳌﻬﻴ‪‬ﺄ ﻷﻥ ﳛﺼﺮ‪ ‬ﺷﻴﺌﺎﹰ ﻣﺎ ﺃﻭ ﺃﻣﺮﺍﹰ ﻣﺎ ﺑﲔ ﺣﺪ‪‬ﻳﻪ ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪:‬‬
‫) &‪ ] ( $ydÍ‘y‰s)Î/ 8ptƒÏŠ÷rr& ôMs9$|¡sù [ä!$tB Ïä!$yJ¡¡9$# šÆÏB tAt“Rr‬ﺍﻟﺮﻋﺪ ‪[ ١٧ :‬‬

‫) ‪]( 4 $tRã•ÏÜøÿ’E ÖÚÍ‘%tæ #x‹»yd (#qä9$s% öNÍkÉJtƒÏŠ÷rr& Ÿ@Î6ø)tGó¡•B $ZÊÍ‘%tæ çn÷rr&u‘ $£Jn=sù‬ﺍﻷﺣﻘﺎﻑ‪[ ٢٤ :‬‬

‫‪ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ ×'s#ôJtR ôMs9$s% È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lym‬‬ ‫ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪) ..‬‬
‫‪ ] ( tbrã•ãèô±o„ Ÿw óOèdur ¼çnߊqãZã_ur ß`»yJøŠn=ß™ öNä3¨ZyJÏÜøts† Ÿw öNà6uZÅ3»|¡tB (#qè=äz÷Š$#‬ﺍﻟﻨﻤﻞ ‪١٨ :‬‬

‫[ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( Š#ur‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( È@ôJ¨Y9$# ÏŠ#ur‬ﻻ ﲣﺮﺝ ﻋﻦ ﻣﻌﲎ ﺟﺬﺭﻫﺎ‬
‫ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪..‬‬
‫‪١٣٧ ‬‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ ﺃﻥﱠ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ ﻛﺎﻥ ﺇﺗﻴﺎ‪‬ﻢ ﻋﻠﻰ ﻭﺍﺩ ﺍﻟﻨﻤﻞ‬
‫‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ، ( ’n?tã‬ﻭﻣﺎ ﻫﻮ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ؟! ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﻛﻠﻤﺔ ) ‪ ( ’n?tã‬ﺗﺴﺘﺨﺪﻡ ﻻﺳﺘﻌﻼﺀ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺗﺴﺘﺨﺪﻡ ﻟﺒﻠﻮﻍ ﺍﻟﺸـﻲﺀ ﺣـﱴ‬
‫ﺁﺧﺮﻩ ‪ ..‬ﺇﺫﺍﹰ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ ﺃﺗﻮﺍ ﻓﻮﻕ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ‪ ،‬ﺇﺗﻴﺎﻧﺎﹰ ﻳﺸﻤﻠﻪ ﺣﱴ ﺁﺧﺮﻩ‬
‫‪..‬‬
‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( È@ôJ¨Y9$# ÏŠ#ur‬ﻳﺮﺗﺒﻂ ﻣﻌﻨﺎﻫﺎ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻛﺎﻣﻼﹰ ﺑـﺪﻻﻻﺕ ﻫـﺎﺗﲔ‬
‫ﺍﻟﻜﻠﻤﺘﲔ ‪ ..‬ﻓﻜﻠﻤﺔ ﻭﺍﺩﻱ ﺗﻌﲏ – ﻛﻤﺎ ﻗﻠﻨﺎ ‪ :‬ﺍ‪‬ﺮﻯ ﻭﺍﳌﻨﻔﺬ ﺍﻟﺬﻱ ﳛﺼﺮ‪ ‬ﺷﻴﺌﺎﹰ ﻣﺎ ﺃﻭ ﺃﻣـﺮﹰﺍ‬
‫ﻣﺎ ﺑﲔ ﺣﺪ‪‬ﻳﻪ ‪ ،‬ﲝﻴﺚ ﻻ ﳜﺮﺝ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺃﻭ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻦ ﻫﺬﻳﻦ ﺍﳊﺪ‪‬ﻳﻦ ‪ ..‬ﺇﺫﺍﹰ ﺍﻟﻌﺒـﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( È@ôJ¨Y9$# ÏŠ#ur‬ﺗﻌﲏ ﺍﻟﻄﺮﻳﻖ ﺍﶈﺼﻮﺭ ﺑﲔ ﺧﻄﹼﲔ ﻭﺍﻟﺬﻱ ﻳﺴﲑ ﻭﻓﻘﻪ ﺍﻟﻨﻤـﻞ ﻭﻻ‬
‫ﳛﻴﺪ ﻋﻨﻪ ‪ ..‬ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﺍﻟﻨﻤﻞ ﺑﻐﺮﻳﺰﺗﻪ ﺍﻟﱵ ﻓﻄﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ‪ ،‬ﻳﺴﲑ ﻭﻓﻖ ﺧﻄـﻮﻁ‪ ‬ﻻ‬
‫ﳛﻴﺪ ﻋﻨﻬﺎ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻣﻌﲎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lym‬ﺃﻥﹼ ﺳـﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ – ﻭﻫﻢ ﺳﺎﺋﺮﻭﻥ – ﺃﺗﻮﺍ ﻋﻠﻰ ﻃﺎﺑﻮﺭﹴ ﻣﻦ ﺍﻟﻨﻤﻞ ﻳﺴﲑ ﰲ ﳎﺮﻯ ﺑﲔ ﺣﺪ‪‬ﻳﻦ‬
‫ﻻ ﳛﻴﺪ ﻋﻨﻪ ‪ ،‬ﻭﻓﻖ ﻏﺮﻳﺰﺗﻪ ﺍﻟﱵ ﻓﻄﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﻤﺮ‪ ‬ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨـﻮﺩﻩ‬
‫ﻓﻮﻕ ﻫﺬﺍ ﺍﳋﻂﹼ ﺇﱃ ﺁﺧﺮﻩ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻄﻠﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﺑﻜﻠﻤﺔ ) ‪ ( Š#ur‬ﺣﺼﺮﺍﹰ ‪،‬‬
‫ﻭﻻ ﻳﺴﺘﻘﻴﻢ‪ ‬ﻓﻬﻤﻨﺎ ﻟﻶﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺇﻻﹼ ﺑﺈﺩﺭﺍﻙ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ‬
‫ﳛﻤﻠﻬﺎ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻧﺮﺍﻩ – ﺃﻳﻀﺎﹰ – ﰲ ﻛﻠﻤﺔ ) ‪ ( Š#ur‬ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪öNåk¨Xr&ur ÇËËÎÈ tbqßJ‹Îgtƒ 7Š#ur Èe@à2 ’Îû öNßg¯Rr& t•s? óOs9r& ÇËËÍÈ tb¼ãr$tóø9$# ãNßgãèÎ7®Ktƒ âä!#t•yè’±9$#ur‬‬ ‫)‬
‫‪©!$# (#rã•x.sŒur ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãZtB#uä tûïÏ%©!$# žwÎ) ÇËËÏÈ šcqè=yèøÿtƒ Ÿw $tB šcqä9qà)tƒ‬‬
١٣٨ 
] ( tbqç7Î=s)Ztƒ 5=n=s)ZãB £“r& (#þqßJn=sß tûïÏ%©!$# ÞOn=÷èu‹y™ur 3 (#qßJÎ=àß $tB ω÷èt/ .`ÏB (#rã•|ÁtFR$#ur #ZŽ•ÏVx.
[ ٢٢٧ – ٢٢٤ : ‫ﺍﻟﺸﻌﺮﺍﺀ‬
، ‫( ﺍﻟﱵ ﺗﺼﻒ ﺍﻟﺸﻌﺮﺍﺀ‬ tbqßJ‹Îgtƒ 7Š#ur Èe@à2 ’Îû öNßg¯Rr& t•s? óOs9r& ) ‫ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫ ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬.. ‫ﺎﹰ‬‫ﻬﺎ ﺗﺼﻔﻬﻢ ﻭﺻﻔﺎﹰ ﻣﻌﻨﻮﻳ‬‫ ﲟﻌﲎ ﺃﻧ‬، ‫ﺗﺼﻔﻬﻢ ﻛﺸﻌﺮﺍﺀ ﻭﻟﻴﺲ ﻛﺄﺷﺨﺎﺹ‬
‫ ﻟﺘﺰﻳﲔ ﻗﻮﳍﻢ ﲟﺎﺩﺓ‬، ‫ ﻏﲑ ﻭﺍﻗﻌﻲ ﻳﻬﻴﻤﻮﻥ‬‫ ﻭﻭﳘﻲ‬‫ﻬﻢ ﰲ ﻛﻞﱢ ﻣﱰﻟﻖﹴ ﻧﻔﺴﻲ‬‫ ﺃﻧ‬‫ ﺃﱂ ﺗﺮ‬: ‫ﺗﻘﻮﻝ‬
‫ﺎ ﰲ‬‫ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻲ ﺫﺍ‬Š#ur ) ‫ﺩﺓ ﻟﻜﻠﻤﺔ‬‫ﺮ‬‫ ﻓﺎﻟﺪﻻﻻﺕ ﺍ‬.. ‫ﺍﳋﻴﺎﻝ ﻭﺍﳌﺒﺎﻟﻐﺔ‬
‫ ﺍﻟﺬﻱ ﺑﲔ‬‫ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻨﺺ‬ ‫ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐﹼ ﺍﶈﻴﻂ‬‫ ﻭﻟﻜﻦ‬، ‫ﺔ ﺃﹸﺧﺮﻯ‬‫ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‬‫ﺃﻱ‬
‫ ﺩﻭﻥ ﺃﻥ‬، ‫ ﻭﺑﺎﻟﺘﺎﱄ ﺗﺮﺗﺴﻢ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺬﻟﻚ‬، ‫ﺔ‬‫ﺔ ﻣﻌﻨﻮﻳ‬‫ﺃﻳﺪﻳﻨﺎ ﻳﺘﻌﻠﹼﻖ ﲟﺴﺄﻟﺔ ﻧﻔﺴﻴ‬
.. ‫ﻋﺖ ﻋﻨﻪ‬‫ﺓ ﻣﻦ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‬‫ﺩﺓ ﺍﳌﺴﺘﻤﺪ‬‫ﺮ‬‫ﺎ ﺍ‬‫ﺮ ﺩﻻﻻ‬‫ﺗﺘﻐﻴ‬
( ptƒÏŠur ) ] ‫ ﻛﻠﻤﺔ‬، ‫ ﻱ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬، ‫ ﺩ‬، ‫ﻭﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻭ‬
.. ‫ ( [ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ‬ptƒÏ‰sù ) ،
㕃̕óstGsù $\«sÜyz $·YÏB÷sãB Ÿ@tFs% `tBur 4 $\«sÜyz žwÎ) $·ZÏB÷sãB Ÿ@çFø)tƒ br& ?`ÏB÷sßJÏ9 šc%x. $tBur )
öNä3©9 5ir߉tã BQöqs% `ÏB šc%x. bÎ*sù 4 (#qè%£‰¢Átƒ br& HwÎ) ÿ¾Ï&Î#÷dr& #’n<Î) îpyJ¯=|¡•B ×ptƒÏŠur 7poYÏB÷s•B 7pt7s%u‘

×,»sV‹ÏiB OßgoY÷•t/ur öNà6oY÷•t/ ¤Qöqs% `ÏB šc%Ÿ2 bÎ)ur ( 7poYÏB÷s•B 7pt6s%u‘ 㕃̕óstGsù ÑÆÏB÷sãB uqèdur

Èû÷üyèÎ/$tFtFãB Èûøït•ôgx© ãP$u‹ÅÁsù ô‰Éftƒ öN©9 `yJsù ( 7poYÏB÷s•B 7pt6s%u‘ 㕃̕øtrBur ¾Ï&Î#÷dr& #’n<Î) îpyJ¯=|¡•B ×ptƒÏ‰sù

[ ٩٢ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$VJŠÅ6ym $¸JŠÎ=tã ª!$# šc%x.ur 3 «!$# z`ÏiB Zpt/öqs?

، ( ptƒÏŠur ) ‫ ﻧﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬.. ( ‫ﰲ ﺣﲔ ﺃﻥﱠ ﻛﻠﻤﺔ ) ﻭﺍﺩﻱ ( ﻋﻠﻰ ﻭﺯﻥ ) ﻓﺎﻋﻞ‬
‫ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ‬، ( ‫ﻠﹶﺔ‬‫ ﻫﻲ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻋﻠﻰ ﻭﺯﻥ ) ﻋ‬، ( ptƒÏ‰sù )
‫‪١٣٩ ‬‬
‫ﻛﻠﻤﺔ ) ﻫ‪‬ﺒ‪‬ﺔ ( ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻭ ‪ ،‬ﻫـ ‪ ،‬ﺏ ( ‪ ،‬ﻭﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻛﻠﻤﺔ ) ﺻ‪‬ﻔﹶﺔ (‬
‫ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻭ ‪ ،‬ﺹ ‪ ،‬ﻑ ( ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﺪ‪‬ﻳ‪‬ﺔ ﻫﻲ ﺣﺎﻟﺔﹲ ﺗﻜﻮﻥ ﻣﻨﻔﺬﺍﹰ ﻣ‪‬ﻬﻴ‪‬ﺄﹰ ﻟﻜﻲ ﳚﺮﻱ ﺑﻪ ﻣ‪‬ﻦ ﻳ‪‬ﻘﹾﺘ‪‬ﻞ ﻧﻔﺴـﺎﹰ ﰲ ﺍﳊـﺎﻟﺘﲔ‬
‫ﺍﳌﺬﻛﻮﺭﺗﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻓﺘﻨﻔﺬ ﻧﻔﺴ‪‬ﻪ ﻣﻦ ﺑﲔ ﺣـﺪ‪‬ﻱ ﺍﻟﻘﺼـﺎﺹ ﰲ ﺍﻟـﺪﻧﻴﺎ ‪،‬‬
‫ﻭﺍﻟﻌﻘﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ‪ ..‬ﻓﻤﺎ ﺑﲔ ﻫﺬﻳﻦ ﺍﳊﺪ‪‬ﻳﻦ ﺗﻜﻮﻥ ﺍﻟﺪﻳﺔﹸ ﺳﺒﻴﻼﹰ ﻳﻨﻔﺬ ﺑﻪ ﺍﻟﻘﺎﺗﻞ ﺍﳌﻌـﲏ‪ ‬ﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﺴﻴﻞ ﳚﺮﻱ ﰲ ﺍﻟﻮﺍﺩﻱ ﺑﲔ ﺣﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻛﻤﺎ ﺃﻥﱠ ﺍﻟﻨﻤﻞ ﻳﺴﲑ‪ ‬ﰲ ﺧﻄﹼـﻪ‬
‫ﺍﻟﻐﺮﻳﺰﻱ ﺑﲔ ﺣﺪ‪‬ﻳﻦ ‪ ،‬ﻭﻛﻤﺎ ﺃﻥﱠ ﺍﻟﺸﻌﺮﺍﺀ ﺍﳌﻮﺻﻮﻓﲔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﻳﻬﻴﻤـﻮﻥ‬
‫ﻣﱰﻟﻘﲔ ﺑﲔ ﺣﺪ‪‬ﻱ ﻛﻞﱢ ﻣﱰﻟﻖﹴ ﻧﻔﺴﻲ‪ ‬ﻭﳘﻲ ‪..‬‬
‫ﺇﻥﱠ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺴﻠﻴﻢ‪ ‬ﻷﻱ‪ ‬ﻛﻠﻤﺔ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺈﺩﺭﺍﻙ ﺩﻻﻻﺕ ﺟـﺬﺭﻫﺎ ﺍﻟﻠﻐـﻮﻱ‬
‫ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪ ..‬ﻭﺇﻥﱠ ﺇﺩﺭﺍﻙ ﺩﻻﻻﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻳﻜﻮﻥ ﻣﻦ ﺧﻼﻝ ﺇﺩﺭﺍﻙ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻨﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﳉﺬﺭ ) ﺃ ‪ ،‬ﺱ ‪ ،‬ﻑ ( ﻟﻪ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﲬﺴﺔ ﻓﺮﻭﻉ ‪..‬‬
‫‪( ü“ω÷èt/ .`ÏB ’ÎTqãKçFøÿn=yz $yJ|¡ø¤Î/ tA$s% $ZÿÅ™r& z`»t7ôÒxî ¾ÏmÏBöqs% 4’n<Î) #Óy›qãB yìy_u‘ $£Js9ur‬‬ ‫)‬
‫&‪ ] ( ( öNä3În/u‘ z•öDr& óOçFù=Éftãr‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٥٠ :‬‬

‫‪ÒOŠÏàx. uqßgsù Èb÷“ßsø9$# šÆÏB çn$uZøŠtã ôMžÒu‹ö/$#ur y#ß™qム4’n?tã 4’s"y™r'¯»tƒ tA$s%ur öNåk÷]tã 4’¯<uqs?ur‬‬ ‫)‬
‫( ] ﻳﻮﺳﻒ ‪[ ٨٤ :‬‬
‫) ‪] ( $¸ÿy™r& Ï]ƒÏ‰yÛø9$# #x‹»ygÎ/ (#qãZÏB÷sムóO©9 bÎ) öNÏdÌ•»rO#uä #’n?tã y7|¡øÿ¯R ÓìÏ‚»t/ y7¯=yèn=sù‬‬
‫ﺍﻟﻜﻬﻒ ‪[ ٦ :‬‬
‫) ‪ ] ( 4 $ZÿÅ™r& z`»t7ôÒxî ¾ÏmÏBöqs% 4’n<Î) #Óy›qãB yìy_t•sù‬ﻃﻪ ‪[ ٨٦ :‬‬

‫) ‪ ] ( šúüÏèuHødr& öNßg»oYø%t•øîr'sù óOßg÷YÏB $oYôJs)tGR$# $tRqàÿy™#uä !$£Jn=sù‬ﺍﻟﺰﺧﺮﻑ ‪[ ٥٥ :‬‬

‫‪١٤٠ ‬‬
‫ﺇﻥﱠ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺍﻷﻭﱃ ﻟﻜﻠﻤﺔ ) &‪ ( $¸ÿy™r‬ﺗﺘﻨﻘﹼﻞ ﺑﲔ ﻣﻌﺎﱐ ﺍﳊﺰﻥ ﻭﺍﻟﻐﻀﺐ ﻭﺍﻷﺳﻰ ﻭﺍﻟﻨﺪﻡ‬
‫‪ ..‬ﻓﻜﻴﻒ ﻧﻔﻬﻢ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( $tRqàÿy™#uä‬ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ؟!!! ‪..‬‬
‫ﻭﻫﻞ ﻳ‪‬ﻌﻘﹶﻞ ﺃﻥ ﲣﺮﺝ‪ ‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ؟!!! ‪..‬‬
‫ﺇﻥﱠ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺡ ‪ ،‬ﺯ ‪ ،‬ﻥ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺄﰐ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻟﺒﺸﺮ ﻓﻘﻂ ‪،‬‬
‫ﻭﱂ ﺗﺄﺕ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ..‬ﻭﺍﳊﺰﻥ ﻛﻤﺎ ﻳﺼﻮ‪‬ﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻜﻮﻥ ﻧﺘﻴﺠﺔ ﻋﻤﻞﹴ‬
‫ﻗﺎﻡ ﺑﻪ ﺍﳊﺰﻳﻦ ﺃﻭ ﻏﲑﻩ ‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻷﺳﻒ ﻓﺈﻧ‪‬ﻪ ﻣﺴﺄﻟﺔﹲ ﺗﺮﺗﺒﻂ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺗﺮﺗﺒﻂ ﺑﺎﻟﺒﺸﺮ ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﻧﺘﻴﺠﺔﹶ ﻋﻤﻞﹴ ﻗﺎﻡ ﺑﻪ ﻏﲑ ﺍﻵﺳﻒ ‪ ..‬ﻓﺎﳊﺰﻥ ﻣﺴﺄﻟﺔﹲ ﳐﺘﻠﻔﺔﹲ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻷﺳﻒ ‪،‬‬
‫ﻭﻟﻜﻞﱢ ﺟﺬﺭﹴ ﻣﻦ ﺍﳉﺬﺭﻳﻦ ﺇﻃﺎﺭﻩ ﺍﳋﺎﺹ‪ ‬ﺑﻪ ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻟﻜﻠﻤﺔ ﺍﳊﺰﻥ ﺃﻥ ﺗﻨﻮﺏ‬
‫ﻋﻦ ﻛﻠﻤﺔ ﺍﻷﺳﻒ ‪..‬‬
‫ﻭﺗﻔﺮ‪‬ﻋﺎﺕ ﺍﳉﺬﺭ ) ﺃ ‪ ،‬ﺱ ‪ ،‬ﻱ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺮﺍﻫﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺒﺸﺮ ﻓﻘﻂ ‪ ،‬ﻭﱂ ﺗﺄﺕ‬
‫ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ..‬ﻭﺍﻷﺳﻰ ﻛﻤﺎ ﻳﺼﻮ‪‬ﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻜﻮﻥ ﻧﺘﻴﺠﺔ ﻋﻤﻞﹴ ﻗﺎﻡ ﺑﻪ‬
‫ﺍﻵﺳﻲ ﺃﻭ ﻏﲑﻩ ‪ ..‬ﻟﺬﻟﻚ ﻓﺎﻷﺳﻰ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻷﺳﻒ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﻮﺏ ﻋﻨﻪ‬
‫‪ ،‬ﻓﺎﻷﺳﻰ ﻭﺍﻷﺳﻒ ﻳﻨﺘﻤﻴﺎﻥ ﳉﺬﺭﻳﻦ ﻟﻐﻮﻳﲔ ﳐﺘﻠﻔﲔ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺇﻃﺎﺭﻩ ﺍﳋﺎﺹ‪ ‬ﺑﻪ ﻣﻦ ﺍﳌﻌﲎ‬
‫‪..‬‬
‫ﻭﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﺩ ‪ ،‬ﻡ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺒﺸﺮ ﻓﻘﻂ ‪ ،‬ﻭﻻ ﺗﺮﺗﺒﻂ‬
‫ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﻨﺪﻡ ﻣﺴﺄﻟﺔﹲ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻧﺘﻴﺠﺔ ﻋﻤﻞﹴ ﻗﺎﻡ ﺑﻪ ﺍﻟﻨﺎﺩﻡ ﺫﺍﺗﻪ ‪ ..‬ﻟﺬﻟﻚ ﻓﺎﻟﻨﺪﻡ‬
‫ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻷﺳﻒ ‪ ،‬ﻓﻠﻜﻞﱢ ﺟﺬﺭﹴ ﻣﻦ ﻫﺬﻳﻦ ﺍﳉﺬﺭﻳﻦ ﺣﺪﻭﺩﻩ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻪ ﻣﻦ‬
‫ﺍﳌﻌﲎ ‪..‬‬
‫ﻭﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻍ ‪ ،‬ﺽ ‪ ،‬ﺏ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺮﺗﺒﻂ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻭﺗﺮﺗﺒﻂ‬
‫ﺑﺎﻟﺒﺸﺮ ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻐﻀﺐ ﻧﺘﻴﺠﺔ ﻋﻤﻞﹴ ﻗﺎﻡ ﺑﻪ ﻏﲑ ﺍﻟﻐﺎﺿﺐ ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺃﻗﺮﺏ‬
‫ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﺇﱃ ﻣﺴﺄﻟﺔ ﺍﻷﺳﻒ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﻷﺳﻒ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻐﻀﺐ ‪ ،‬ﻭﺇﻻﹼ ﳌﺎ‬
‫‪١٤١ ‬‬
‫ﻭﺭﺩﺕ ﻛﻠﻤﺘﺎﻥ ﻣﺘﻤﺎﻳﺰﺗﺎﻥ ﺗﻨﺘﻤﻴﺎﻥ ﳉﺬﺭﻳﻦ ﳐﺘﻠﻔﲔ ﰲ ﻭﺻﻒ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﰲ ﺻﻮﺭﺓ‬
‫ﻗﺮﺁﻧﻴ‪‬ﺔ ﻭﺍﺣﺪﺓ ‪..‬‬
‫) ‪ ] ( $ZÿÅ™r& z`»t7ôÒxî ¾ÏmÏBöqs% 4’n<Î) #Óy›qãB yìy_u‘ $£Js9ur‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٥٠ :‬‬

‫) ‪ ] ( 4 $ZÿÅ™r& z`»t7ôÒxî ¾ÏmÏBöqs% 4’n<Î) #Óy›qãB yìy_t•sù‬ﻃﻪ ‪[ ٨٦ :‬‬

‫ﻓﺎﻷﺳﻒ ﻣﺴﺄﻟﺔﹲ ﻣﺴﺘﻘﻠﹼﺔ ﻻ ﳝﻜﻦ ﻷﻱ‪ ‬ﻓﺮﻉﹴ ﻣﻦ ﺃﻱ‪ ‬ﺟﺬﺭﹴ ﻟﻐﻮﻱ‪ ‬ﺃﻥ ﻳﻨﻮﺏ ﻋﻨﻪ ‪ ..‬ﻭﻣﻦ‬
‫ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﻭﺭ ﺍﻷُﺧﺮﻯ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭﻧﺎﻫﺎ ﻣﺮﺍﺩﻓﺎﺕ‪ ‬ﻟﻠﺠﺬﺭ ) ﺃ ‪ ،‬ﺱ‬
‫‪ ،‬ﻑ ( ﻭﺑﲔ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺃ ‪ ،‬ﺱ ‪ ،‬ﻑ ( ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻷﺳﻒ ﻳﻜﻮﻥ ﻧﺘﻴﺠﺔ ﻋﺪﻡ ﲢﻘﻴﻖ‬
‫ﺍﳌﹸﺮﺍﺩ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﻵﺳﻒ ﻣﻦ ﺍﳌﺄﺳﻮﻑ ﻋﻠﻴﻪ ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﺍﻧﻘﻄﺎﻉ ﺍﻷﻣﻞ ﻣﻨﻪ ‪..‬‬
‫ﻭﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺃ ‪ ،‬ﺱ ‪ ،‬ﻑ ( ﺗﺪﻭﺭ ﺩﻻﻻ‪‬ﺎ ﺿﻤﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣـﻦ ﺍﳌﻌـﲎ‬
‫ﻭﺍﻟﺪﻻﻻﺕ ‪ ،‬ﻭﻛﻠﻤﺔ ) ‪ ( $tRqàÿy™#uä‬ﻻ ﲣﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ‪ ..‬ﻭﺑﺎﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﶈﻴﻂ‬
‫‪‬ﺎ ‪ ،‬ﻭﰲ ﺍﻟﺴﻴﺎﻕ ﺍﶈﻴﻂ ﲜﻤﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﺗﺘﺄﻛﹼﺪ ﻣﻌﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﳉﺬﺭ ) ﺝ ‪ ،‬ﺩ ‪ ،‬ﺭ ( ﻳﻮﺟﺪ ﻟﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺭﺑﻌﺔ ﻓﺮﻭﻉ ‪..‬‬
‫‪4’n?tã ª!$# tAt“Rr& !$tB yŠr߉ãn (#qßJn=÷ètƒ žwr& â‘y‰ô_r&ur $]%$xÿÏRur #\•øÿà2 ‘‰x©r& Ü>#{•ôãF{$#‬‬ ‫)‬
‫‘‪ ] ( ×LìÅ3ym íOŠÎ=tæ ª!$#ur 3 ¾Ï&Î!qß™u‬ﺍﻟﺘﻮﺑﺔ ‪[ ٩٧ :‬‬

‫) ‪ ] ( ( ¼çmtB$s%r'sù žÙs)Ztƒ br& ߉ƒÌ•ãƒ #Y‘#y‰É` $pkŽÏù #y‰y`uqsù‬ﺍﻟﻜﻬﻒ ‪[ ٧٧ :‬‬

‫) ‪ ] ( ÏpuZƒÏ‰yJø9$# ’Îû Èû÷üyJŠÏKtƒ Èû÷üyJ»n=äóÏ9 tb%s3sù â‘#y‰Ågø:$# $¨Br&ur‬ﺍﻟﻜﻬﻒ ‪[ ٨٢ :‬‬

‫) ‪ ] ( 4 ¤‘߉ã` Ïä!#u‘ur `ÏB ÷rr& >poY¢Ápt’C “\•è% ’Îû žwÎ) $·èŠÏHsd öNà6tRqè=ÏG»s)ムŸw‬ﺍﳊﺸﺮ ‪[ ١٤ :‬‬

‫ﻓﻤﺎ ﻋﻼﻗﺔ ﺍﻟﻔﺮﻉ ) ‪ ( ‘y‰ô_r&ur‬ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺑﺎﳉﺪﺍﺭ ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﳊﺎﺋﻂ ﻭﺍﳊﺎﺟﺰ‬
‫ﺍﻟﺬﻱ ﳛﻮﻝ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ؟!!! ‪..‬‬
‫‪١٤٢ ‬‬
‫ﺇﻥﱠ ﻭﺭﻭﺩ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ) ‪ ( ‘y‰ô_r&ur‬ﻣﺸﺘﻘﹼﺎﹰ ﻣﻦ ﺍﳉﺬﺭ ) ﺝ ‪ ،‬ﺩ ‪ ،‬ﺭ ( ﻳﺼـﻒ ﻟﻨـﺎ‬
‫ﻭﺑﺸﻜﻞﹴ ﻣﻄﻠﻖﹴ ﺣﻘﻴﻘﺔﹶ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ﺍﻟﺸﺪﻳﺪﻳﻦ ﺍﻟﻠﺬﻳﻦ ﻳﺘ‪‬ﺼﻒ ‪‬ﻤﺎ ﺍﻷﻋـﺮﺍﺏ ‪ ،‬ﺑﺄﻧ‪‬ﻬﻤـﺎ‬
‫ﻋﺒﺎﺭﺓ ﻋﻦ ﺟﺪﺍﺭ ) ﺣﺎﺋﻂ ( ﳛﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺣﺪﻭﺩ‪ ‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠـﻰ‬
‫ﺭﺳﻮﻟﻪ ‪.. r‬‬
‫ﻭﻻ ﳝﻜﻦ ﻷﻱ‪ ‬ﻛﻠﻤﺔ ﺃﹸﺧﺮﻯ ﺗﻨﺘﻤﻲ ﳉﺬﺭﹴ ﺁﺧﺮ ﺃﻥ ﺗ‪‬ﻌﻄﻲ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ‬
‫( – ﻣﺜﻼﹰ –‬ ‫&‪’n<÷rr‬‬ ‫( ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻓﻜﻠﻤﺔ )‬ ‫‪‘y‰ô_r&ur‬‬ ‫ﺗﺼﻔﻪ ﻛﻠﻤﺔ )‬
‫ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻣﻦ ﺍﳉﺬﺭ ) ﻭ ‪ ،‬ﻝ ‪ ،‬ﻱ ( ﺗﻌﲏ ﺍﻟﻘﺮﺏ ﻭﺍﳌﻮﺍﻻﺓ ﻭﺍﻷﺣﻘﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﺪ‪ ‬ﻋﻦ ﺍﳌﻌﲎ‬
‫ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﻛﻠﻤﺔ ) ‪ ( ‘y‰ô_r&ur‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻭﻻ ﳝﻜﻦ ﻷﻱ‪ ‬ﻣﺸﺘﻖ‪ ‬ﻣﻦ‬
‫ﺍﳉﺬﺭ ) ﺡ ‪ ،‬ﺝ ‪ ،‬ﺯ ( ﺃﻥ ﻳﻨﻮﺏ ﻋﻦ ﻛﻠﻤﺔ ) ‪ ( ‘y‰ô_r&ur‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻟﻘﺪ‬
‫ﻭﺭﺩﺕ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺡ ‪ ،‬ﺝ ‪ ،‬ﺯ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮ‪‬ﺗﲔ ‪..‬‬
‫) ‪ ] ( 3 #¹“Å_%tn Ç`÷ƒt•óst7ø9$# šú÷üt/ Ÿ@yèy_ur‬ﺍﻟﻨﻤﻞ ‪[ ٦١ :‬‬

‫) ‪ ] ( tûïÌ“Éf»ym çm÷Ztã >‰tnr& ô`ÏiB Oä3ZÏB $yJsù‬ﺍﳊﺎﻗﺔ ‪[ ٤٧ :‬‬

‫ﻓﺎﳉﺬﺭ ) ﺡ ‪ ،‬ﺝ ‪ ،‬ﺯ ( ﻛﻤﺎ ﻧﺮﻯ ﻳﻌﲏ ﻣﻨﻊ ﻃﺮﻓﲔ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺑﻌﻀﻬﻤﺎ ‪ ،‬ﺃﻭ ﻣﻨﻊ‬
‫ﻃﺮﻑ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻵﺧﺮ ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﳊﺎﺟﺰ ﺇﻻﹼ ﺑﲔ ﻃﺮﻓﲔ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻟﻠﻄﺮﻑ‬
‫ﺍﶈﺠﻮﺯ ﺃﻥ ﻳﺘﺠﺎﻭﺯ ﻫﺬﺍ ﺍﳊﺎﺟﺰ ‪ ،‬ﻭﺇﻻﹼ ﳌﺎ ﻛﺎﻥ ﺍﳊﺎﺟﺰ ﺣﺎﺟﺰﺍﹰ ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﳉﺬﺭ ) ﺝ ‪ ،‬ﺩ ‪،‬‬
‫ﺭ ( ﻛﻤﺎ ﻧﺮﻯ ﻳﺼﻒ ﻟﻨﺎ ﻛﻴﺎﻧﺎﹰ ﻗﺎﺋﻤﺎﹰ ﺑﺬﺍﺗﻪ ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﻻﺣﺘﻤﺎﺀ ﺧﻠﻔﻪ ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﲡﺎﻭﺯﻩ‬
‫‪..‬‬
‫ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 3 ¾Ï&Î!qß™u‘ 4’n?tã ª!$# tAt“Rr& !$tB yŠr߉ãn (#qßJn=÷ètƒ žwr& â‘y‰ô_r&ur‬ﺗﻌﲏ ﺃﻥﱠ‬
‫ﺍﻟﻜﻔﺮ‪ ‬ﻭﺍﻟﻨ‪‬ﻔﺎﻕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻋﺮﺍﺏ ﳘﺎ ﺟﺪﺍﺭ‪ ‬ﳛﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻋﻠﹾﻢﹺ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠـﻰ‬
‫ﺭﺳﻮﻟﻪ ‪ ، r‬ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﲡﺎﻭﺯ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ﺑﺘﺮﻛﻬﻢ ﻟﻠﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
١٤٣ 
.. ‫ ﻉ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲬﺴﺔ ﻓﺮﻭﻉ‬، ‫ ﺩ‬، ‫ ﻟﻠﺠﺬﺭ ) ﺹ‬..
[ ٩٤ : ‫ ( ] ﺍﳊﺠﺮ‬tûüÏ.ÎŽô³ßJø9$# Ç`tã óÚÌ•ôãr&ur ã•tB÷sè? $yJÎ/ ÷íy‰ô¹$$sù )

7‹Í´tBöqtƒ ( «!$# z`ÏB ¼çms9 ¨Št•tB žw ×Pöqtƒ u’ÎAù'tƒ br& È@ö6s% `ÏB ÉOÍhŠs)ø9$# ÈûïÏe$#Ï9 y7ygô_ur óOÏ%r'sù )
[ ٤٣ : ‫ ( ] ﺍﻟﺮﻭﻡ‬tbqã㣉¢Átƒ

[ ١٩ : ‫ ( ] ﺍﻟﻮﺍﻗﻌﺔ‬tbqèùÍ”\ムŸwur $pk÷]tã tbqã㣉|Áムžw )

] ( 4 «!$# ÏpuŠô±yz ô`ÏiB %YæÏd‰|ÁtF•B $Yèϱ»yz ¼çmtF÷ƒr&t•©9 9@t6y_ 4’n?tã tb#uäö•à)ø9$# #x‹»yd $uZø9t“Rr& öqs9 )
[ ٢١ : ‫ﺍﳊﺸﺮ‬
[ ١٣ – ١٢ : ‫@× ( ] ﺍﻟﻄﺎﺭﻕ‬óÁsù ×Aöqs)s9 ¼çm¯RÎ) ÇÊËÈ Æíô‰¢Á9$# ÏN#sŒ ÇÚö‘F{$#ur )
‫ ﻭﻣﺎ ﻫﻮ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟـﺬﻱ ﳛﻤﻠـﻪ‬.. ‫ﻓﻤﺎ ﻋﻼﻗﺔ ﻫﺬﻩ ﺍﳌﺸﺘﻘﹼﺎﺕ ﺑﺒﻌﻀﻬﺎ ؟‬
) ‫ ﻭﻫﻞ ﳜﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺍﳌﺸـﺘﻖ‬.. ‫ ﻉ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟‬، ‫ ﺩ‬، ‫ﺍﳉﺬﺭ ) ﺹ‬
‫ ( ﻭﺍﻟﺬﻱ ﺟﺎﺀَ ﺃﻣـﺮﺍﹰ‬tûüÏ.ÎŽô³ßJø9$# Ç`tã óÚÌ•ôãr&ur ã•tB÷sè? $yJÎ/ ÷íy‰ô¹$$sù ) ‫÷ ( ﰲ ﺍﻵﻳﺔ‬íy‰ô¹$$sù
.. ‫ ؟‬r ‫ﻟﻠﺮﺳﻮﻝ‬
، ‫ﻗﻪ‬‫ﻖ ﺍﳌﺘﻌﻠﹼﻖ ﺑﻪ ﻭﺗﻔﺮ‬ ‫ ﻉ ( ﺑﺎﻟﺸﻲﺀ ﺃﻭ ﺍﻷﻣﺮ ﻳﻌﲏ ﺷ‬، ‫ ﺩ‬، ‫ ﺍﳉﺬﺭ ) ﺹ‬‫ﺇﻥﱠ ﺗﻌﻠﹼﻖ‬
‫ ( ﻳﻌﲏ ﺷﻘﹼﻪ‬4 «!$# ÏpuŠô±yz ô`ÏiB %YæÏd‰|ÁtF•B $Yèϱ»yz ¼çmtF÷ƒr&t•©9 ) ‫ﻓﺎﻟﺼﺪﻉ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﳉﺒﻞ‬

‫ ﻭﻛﺬﻟﻚ‬، ( Æíô‰¢Á9$# ÏN#sŒ ÇÚö‘F{$#ur ) ‫ ﻭﻛﺬﻟﻚ ﺍﻟﺼﺪﻉ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻷﺭﺽ‬، ‫ﻋﻪ‬‫ﻭﺗﺼﺪ‬

.. ‫ﻗﻬﻢ‬‫ ( ﻭﺍﻟﺬﻱ ﻳﻌﲏ ﺗﻔﺮ‬tbqã㣉¢Átƒ 7‹Í´tBöqtƒ ) ‫ﺍﻟﺼﺪﻉ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻟﺒﺸﺮ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﻕﹺ‬‫ ﺗﻔﺮ‬‫ ( ﻳﻌﲏ ﻋﺪﻡ‬tbqèùÍ”\ムŸwur $pk÷]tã tbqã㣉|Áムžw ) ‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻓﺈﻥﱠ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ‬
) ‫ ﺍﻟﻌﻘﻞ ﻛﺨﻤﺮ ﺍﻟﺪﻧﻴﺎ‬‫ﺖ ﺍﻟﻨﻔﺲ ﻭﻻ ﻳﺸﻖ‬‫ﺸﺘ‬‫ ﻓﺨﻤﺮ ﺍﻵﺧﺮﺓ ﻻ ﻳ‬، ‫ﺍﻟﺬﺍﺕ ﻭﺫﻫﺎﺏﹺ ﺍﻟﻌﻘﻞ‬
‫‪١٤٤ ‬‬
‫‪tbqã㣉|Áムžw ÇÊÑÈ &ûüÏè¨B `ÏiB <¨ù(x.ur t,ƒÍ‘$t/r&ur 5>#uqø.r'Î/ ÇÊÐÈ tbrà$©#sƒ’C ×bºt$ø!Ír öNÍköŽn=tã ß$qäÜtƒ‬‬

‫‪ ] ( tbqèùÍ”\ムŸwur $pk÷]tã‬ﺍﻟﻮﺍﻗﻌﺔ ‪[ ١٩ – ١٧ :‬‬

‫) ‪tûüÏ.ÎŽô³ßJø9$# Ç`tã óÚÌ•ôãr&ur ã•tB÷sè? $yJÎ/ ÷íy‰ô¹$$sù‬‬ ‫ﻭﺍﻟﻔﺮﻉ ) ‪ ( ÷íy‰ô¹$$sù‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫( ﻻ ﲣﺮﺝ ﺩﻻﻻﺗﻪ ﻋﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ‪ ..‬ﻓﻬﺬﺍ ﺍﻷﻣﺮ ) ‪ ( ÷íy‰ô¹$$sù‬ﻟﻠﺮﺳﻮﻝ ‪ ) r‬ﻭﻣﻦ ﺑﻌﺪﻩ‬
‫ﻟﻜﻞﱢ ﺣﺎﻣﻞ ﻟﻠﻮﺍﺀ ﺍﻟﺪﻋﻮﺓ ( ﻫﻮ ﲟﻌﲎ ‪ :‬ﲤﻴ‪‬ﺰ ﺑﺬﺍﺗ‪‬ﻚ ﻣ‪‬ﻔﺮ‪‬ﻗﺎﹰ ﺑﲔ ﺍﳊﻖ‪ ‬ﻭﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻣﺘﻤﺜﱢﻼﹰ ﻣـﺎ‬
‫ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ‪ ،‬ﻣ‪‬ﻌﺮﺿﺎﹰ ﺑﺬﻟﻚ ﻋﻦ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﻫـﺬﺍ ﺍﻟﺘﻔﺮﻳـﻖ ‪ ..‬ﺃﻱ‬
‫ﺍﹸﻗﺼﺪ ﺑﺬﺍﺗ‪‬ﻚ ﻣﺎ ﺗ‪‬ﺆﻣ‪‬ﺮ ﺑﻪ ﻣﺘﻤﺜﹼﻼﹰ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣ‪‬ﻔﺮ‪‬ﻗﺎﹰ ﺑﻪ ﺑﲔ ﺍﳊﻖ‪ ‬ﻭﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻣ‪‬ﻌﺮﺿﺎﹰ ﺑﺬﻟﻚ‬
‫ﻋﻤ‪‬ﺎ ﻳ‪‬ﺮﻳﺪﻩ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺧﻠﻂ ﺍﳊﻖ‪ ‬ﺑﺎﻟﺒﺎﻃﻞ ﻭﻋﺪﻡﹺ ﺍﻟﺘﻔﺮﻳﻖﹺ ﺑﻴﻨﻬﻤﺎ ‪ ...‬ﻫﺬﺍ ﻫﻮ ﺍﻹﻃـﺎﺭ‬
‫) ‪óÚÌ•ôãr&ur ã•tB÷sè? $yJÎ/ ÷íy‰ô¹$$sù‬‬ ‫ﺍﻟﺬﻱ ﻧﻔﻬﻢ ﺑﻪ ﻣﻌﲎ ﻛﻠﻤﺔ ) ‪ ( ÷íy‰ô¹$$sù‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫‪.. ( tûüÏ.ÎŽô³ßJø9$# Ç`tã‬‬
‫ﻭﺃﻗﺮﺏ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﳝﻜﻨﻨﺎ ﺗﺼﻮ‪‬ﺭﻫﺎ ﻣﺮﺍﺩﻓﺔﹰ ﻟﻜﻠﻤﺔ ) ‪ ( ÷íy‰ô¹$$sù‬ﻫﻲ ‪ :‬ﺃﺅﻣﺮ ‪ ،‬ﺑﻠﹼﻎ ‪،‬‬
‫‪ .....‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻦ ﺟﺬﻭﺭﹴ ﺃﹸﺧﺮﻯ ﻟﻜﻞﱟ ﻣﻨﻬﺎ ﺇﻃﺎﺭﻩ ﺍﳋﺎﺹ‪ ‬ﺑﻪ ﻣﻦ ﺍﳌﻌﲎ ‪،‬‬
‫ﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻨﻮﺏ‪ ‬ﻋﻦ ﻛﻠﻤﺔ ) ‪ ( ÷íy‰ô¹$$sù‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﻻ ﺗ‪‬ﻌﻄـﻲ ﺍﳌﻌـﲎ‬
‫ﺍﻟﺬﻱ ﺗﻌﻄﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻣﻦ ﺍﳉﺬﺭ ) ﺹ ‪ ،‬ﺩ ‪ ،‬ﻉ ( ‪ ..‬ﻓﺎﻷﻣﺮ ﻭﺍﻟﺘﺒﻠﻴﻎ ﻫﻮ ﻧﻘـﻞ‬
‫ﺍﳌﹸﺮﺍﺩ ﺇﱃ ﺍﻟﺒﺸﺮ ﻭﺇﻋﻼﻣﻬﻢ ﺑﻪ ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﺼﺪﻉ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﺍﻟﺘﻔﺮﻳﻖ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ‬
‫ﺍﳊﻖ‪ ‬ﻭﺍﻟﺒﺎﻃﻞ ﺇﻇﻬﺎﺭﺍﹰ ﻟﻠﺤﻖ ﻭﺑﺎﻟﺘﺎﱄ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪ ..‬ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﻫـ ‪ ،‬ﺭ ( ﻟﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺛﻼﺛﺔ ﳏﺎﻭﺭ ‪..‬‬
‫‪ – ١‬ﳏﻮﺭ ﻳﺄﰐ ﻣﺘﻌﻠﹼﻘﺎﹰ ﺑﺎﻷ‪‬ﺎﺭ ‪..‬‬
‫‪ – ٢‬ﳏﻮﺭ ﻳﺄﰐ ﻣﺘﻌﻠﹼﻘﺎﹰ ﺑﺎﻟﻨﻬﺎﺭ ‪..‬‬
‫‪ – ٣‬ﳏﻮﺭ ﻳﺄﰐ ﻣﺘﻌﻠﹼﻘﺎﹰ ﺑﺎﻟﻨ‪‬ﻬﺮ ) ﲟﻌﲎ ﺍﻟﺰﺟﺮ ( ‪..‬‬
‫‪١٤٥ ‬‬
‫ﻓﻤﺎ ﻫﻮ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﻫﺬﻩ ﺍﶈﺎﻭﺭ ﺑﺒﻌﻀﻬﺎ ﻭﲜﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ؟!!! ‪..‬‬
‫ﺇﻥﱠ ﺭﻭﺡ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﻫـ ‪ ،‬ﺭ ( ﻫﻮ ﲟﻌﲎ ‪ :‬ﺣ‪‬ﻔﹶﺮ ‪ ..‬ﻓﺤﺘ‪‬ﻰ ﰲ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﺍﻻﺻﻄﻼﺣﻴ‪‬ﺔ ﻳ‪‬ﻘﺎﻝ ‪ :‬ﺮﺕ ﺍﻟﻨﻬﺮ ﺃﻱ ﺣﻔﺮﺗﻪ ‪ ،‬ﻭﺍﺳﺘﻨﻬﺮ ﺍﻟﻨﻬﺮ ﺇﺫﺍ ﺃﺧﺬ ‪‬ﺮﺍﻩ ﻣﻮﺿﻌﺎﹰ‬
‫ﻣﻜﻴﻨﺎﹰ ‪ ،‬ﻭﺍﳌﹶﻨ‪‬ﻬ‪‬ﺮ‪ ‬ﺧﺮﻕ‪ ‬ﰲ ﺍﳊﺼﻦ ﻧﺎﻓﺬﹲ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﳌﺎﺀ ‪..‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳌﹸﺠ‪‬ﺮ‪‬ﺩ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﻫـ ‪ ،‬ﺭ ( ﻳﻨﻌﻜﺲ ﰲ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ‬
‫ﻳﺼﻔﻬﺎ ﺃﻱ‪ ‬ﻣ‪‬ﺸﺘﻖ‪ ‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺗﻪ ‪ ،‬ﻓﺎﻷ‪‬ﺎﺭ – ﻛﻤﺎ ﻧﻌﻠﻢ – ﻫﻲ ﺷﻘﻮﻕ‪ ‬ﻭﺣﻔـﺮ‪ ‬ﰲ ﺟﺴـﻢ‬
‫ﺍﻷﺭﺽ ﲟﺜﺎﺑﺔ ﳎﺎﺭﻱ ﲡﺮﻱ ‪‬ﺎ ﺍﳌﻴﺎﻩ ‪ ،‬ﻭﻫﻲ ﺑﺬﻟﻚ ﻻ ﲣﺮﺝ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﳉﺬﺭ )‬
‫ﻥ ‪ ،‬ﻫـ ‪ ،‬ﺭ ( ‪..‬‬
‫ﻭﳌﻌﺮﻓﺔ ﻋﻼﻗﺔ ﺍﻟﻨﻬﺎﺭ – ﺍﻟﺬﻱ ﳛﻤﻞ ﻣﻌﲎ ﺍﻟﻀﻴﺎﺀ – ﲜﺬﺭﻩ ﺍﻟﻠﻐﻮﻱ ) ﻥ ‪ ،‬ﻫـ ‪ ،‬ﺭ ( ‪،‬‬
‫ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﻟﻨﻬﺎﺭ ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻨﻬﺎﺭ ﻛﺤﻘﻴﻘﺔ ﻛﻮﻧﻴ‪‬ﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻨﻬﺎﺭ ﺟﺰﺀٌ ﻣﻦ ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ‪ ،‬ﻓﺎﻟﻔﺮﺍﻍ ﺍﻟﻜـﻮﱐ ﺍﳌﹸﺤـﻴﻂ ﺑـﺎﻷﺭﺽ ﻭﺑـﺎﻷﺟﺮﺍﻡ‬
‫ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﻭﺍﻟﺬﻱ ﻳﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻫﻮ ﺃﺳﻮﺩ ﺍﻟﻠﻮﻥ ‪ ،‬ﻭﻻ ﻳﻈﻬﺮ ﻓﻴﻪ ﺍﻟﻀﻴﺎﺀ ) ﺍﻟﻨﻬﺎﺭ ( ﺇﻻﱠ ﺑﻮﺿﻊ‬
‫ﺟﺴﻢﹴ ﻣﺎﺩ‪‬ﻱ‪ ‬ﺿﻤﻨﻪ ‪ ،‬ﻓﻴﺘﺤﻠﱠﻞ ﻋ‪‬ﻨﺼﺮﺍ ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ﺇﱃ ‪‬ﺎﺭ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻮﺟـﻪ ﺍﳌﹸﻘﺎﺑـﻞ‬
‫ﻟﻠﺸﻤﺲ ‪ ،‬ﻭﺇﱃ ﻇﻼﻡﹴ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ﻫﻮ ﻋﺒﺎﺭﺓﹲ ﻋـﻦ ﳎﻤـﻮﻉ‬
‫ﻋﻨﺼﺮﻳﻦ ﳘﺎ ‪ :‬ﺍﻟﻨﻬﺎﺭ ‪ ،‬ﺍﻟﻈﻼﻡ ‪ ..‬ﻭﺑﺴﻠﺦ ﺍﻟﻈﻼﻡ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ﻳﻜﻮﻥ ﺍﻟﻨـﻬﺎﺭ ‪،‬‬
‫ﻭﺑﺴﻠﺦ ﺍﻟﻨﻬﺎﺭ ﻣﻨﻪ ﻳﻜﻮﻥ ﺍﻟﻈﻼﻡ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎﹰ ﻭﺍﺿﺤﺎﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( tbqßJÎ=ôà•B Nèd #sŒÎ*sù u‘$pk¨]9$# çm÷ZÏB ã‡n=ó¡nS ã@ø‹©9$# ãNßg©9 ×ptƒ#uäur‬ﻳﺲ ‪[ ٣٧ :‬‬

‫ﻓﻜﻠﻤﺔ ) ‪ u( çm÷ZÏB‬ﻭﺍﺿﺤﺔ ﺟﻠﻴ‪‬ﺔ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﲟﻌﲎ ) ﻋﻨﻪ ( ‪ ..‬ﻓﺎﻵﻳﺔ ﺗﻘﻮﻝ‬
‫ﺑﺼﺮﻳﺢ ﺍﻟﺒﻴﺎﻥ ‪ :‬ﺇﻥﱠ ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻃﹸﺮﹺﺡ‪ ‬ﻣﻨﻪ ﺍﻟﻨﻬﺎﺭ ﻛﺎﻥ ﺍﻟﻨﺎﺗﺞ ﻫﻮ ﺍﻟﻈﻼﻡ ‪..‬‬
‫ﻭﻣﺎ ﺍﻟﻨﻬﺎﺭ ﺳﻮﻯ ﻃﺒﻘﺔ ﺗ‪‬ﺤﻴﻂﹸ ﺑﻮﺟﻪ ﻧﺼﻒ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴ‪‬ﺔ ﺍﳌﹸﻘﺎﺑﻞ ﻟﻠﺸﻤﺲ ‪ ،‬ﺃﻣ‪‬ﺎ ﺧﺎﺭﺝ‬
‫ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﻓﻴ‪‬ﻮﺟ‪‬ﺪ ﻟﻴﻞﹲ ﺃﺳﻮﺩ ﻳﺸﻤﻞ ﻋﻨﺼﺮﻳﻪ ﺍﻷﺳﺎﺳﻴ‪‬ﲔ ) ﺍﻟﻨﻬﺎﺭ ‪ +‬ﺍﻟﻈﻼﻡ ( ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﻻ‬
‫ﻳﻨﻔﺼﻼﻥ ﻋﻦ ﺑﻌﻀﻬﻤﺎ ﺇﻻﱠ ﺑﻮﺟﻮﺩ ﺟﺴﻢﹴ ﻣﺎﺩ‪‬ﻱ ﻳﺘﺤﻠﹼﻼﻥ ﻋﻠﻴﻪ ‪..‬‬
 ‫‪١٤٦ ‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﻨﻬﺎﺭ‪ ‬ﻛﹸﻮ‪‬ﺓﹲ ﰲ ﺟﺴﻢ ﺍﻟﻠﻴﻞ ‪ ،‬ﻧ‪‬ﻀ‪‬ﺢ‪ ‬ﻣﻨﻬﺎ ﺍﻟﻈﻼﻡ ﻓﺎﻣﺘﻸﺕ ﺿﻴﺎﺀً ‪ ،‬ﻛﻤﺎ ﺃﻥﱠ‬
‫ﺍﻟﻨﻬﺮ ﺣ‪‬ﻔﺮﺓﹲ ﰲ ﺟﺴﻢ ﺍﻷﺭﺽ ﻧ‪‬ﻀﺢ ﻣﻨﻬﺎ ﺍﻟﺘﺮﺍﺏ ﻭﺍﳊﺠﺎﺭﺓ ﻭﺍﻣﺘﻸﺕ ﻣﺎﺀً ‪ ..‬ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫ﻣﺎ ﻛﹸﻨ‪‬ﺎ ﻟﻨﺪﺭﻛﻬﺎ ﻟﻮﻻ ﺗﻄﻮ‪‬ﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﻜﻴ‪‬ﺔ ‪ ،‬ﻭﻣﺎ ﻛﻨ‪‬ﺎ ﻟﻨﺮﺍﻫﺎ ﻟﻮﻻ ﺍﻟﺮﺣﻼﺕ ﺍﻟﻔﻀﺎﺋﻴ‪‬ﺔ ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺈﺩﺭﺍﻛﻨﺎ ﻟﻌﻼﻗﺔ ﻫﺬﺍ ﺍﳌﺸﺘﻖ ) ﺍﻟﻨﻬﺎﺭ ( ﲜﺬﺭﻩ ﺍﻟﻠﻐﻮﻱ ) ﻥ ‪ ،‬ﻫـ ‪ ،‬ﺭ ( ﻣﺎ ﻛﺎﻥ‬
‫ﻟﻴﻜﻮﻥ ﻟﻮﻻ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﻳﺼﻔﻬﺎ ﻫﺬﺍ ﺍﳌﹸﺸﺘﻖ ‪..‬‬
‫ﻣﻦ ﻫﻨﺎ ﻓﺈﻥﱠ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻨﺎ ﻻﺭﺗﺒﺎﻁ ﺑﻌﺾ ﺍﳌﺸﺘﻘﹼﺎﺕ ﲜﺬﻭﺭﻫﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻋﺪﻡ‬
‫ﺇﺩﺭﺍﻛﻨﺎ ﳌﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﳌﺸﺘﻘﹼﺎﺕ ‪ ،‬ﻭﻧﺎﺗﺞ‪ – ‬ﺃﻳﻀﺎﹰ – ﻋﻦ ﻋﺪﻡ‬
‫ﺗﺪﺑ‪‬ﺮﻧﺎ ﺍﻟﺴﻠﻴﻢ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻛﻠﻤﺎ ﺍﺭﺗﻘﻴﻨﺎ ﰲ ﺇﺩﺭﺍﻙ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺻﻮﻓﺔ‬
‫ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﰲ ﺗﺪﺑ‪‬ﺮﻧﺎ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﻠﹼﻤﺎ ﺍﺭﺗﻘﻴﻨﺎ ﰲ ﺇﺩﺭﺍﻙ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﲜﺬﻭﺭﻫﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻌﺪﻡ ﺇﺩﺭﺍﻛﻨﺎ ﻻﺭﺗﺒﺎﻁ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﲜﺬﻭﺭﻫﺎ‬
‫ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ،‬ﻟﻴﺲ ﺣﺠ‪‬ﺔﹰ ﻹﻧﻜﺎﺭ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻔﺮﻭﻉ ﲜﺬﻭﺭﻫﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪..‬‬
‫ﻭﺭﻭﺡ ﺍﳌﻌﲎ ﻟﻠﺠﺬﺭ ) ﻥ ‪ ،‬ﻫـ ‪ ،‬ﺭ ( ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎﻩ ﺣﲔ ﻳﺮﺗﺒﻂ ﺑﺎﻷﺭﺽ ﻓﻴﻌﲏ ﺷﻘﹼﺎﹰ‬
‫ﻓﻴﻬﺎ ﲡﺮﻱ ﺑﻪ ﺍﳌﻴﺎﻩ ‪ ،‬ﻭﺣﲔ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ﻓﻴﻌﲏ ﻛﹸﻮ‪‬ﺓﹰ ﻓﻴﻪ ﻧ‪‬ﻀ‪‬ﺢ‪ ‬ﻣﻨﻬﺎ ﺍﻟﻈﻼﻡ‬
‫ﻓﺎﻣﺘﻸﺕ ﺿﻴﺎﺀً ‪ ..‬ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮ‪‬ﺩ ﻫﻮ ﺫﺍﺗﻪ ﺣﲔ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ..‬ﻓﻨ‪‬ﻬ‪‬ﺮ‪ ‬ﺍﻟﻨﻔﺲ‬
‫ﻳﻌﲏ ﺇﺣﺪﺍﺙ ﺷﻖ‪ ‬ﻓﻴﻬﺎ ﻳ‪‬ﻨﻀ‪‬ﺢ ﻣﻨﻪ ﺍﻷﻣﻞ ﻭﺍﻟﺮﺟﺎﺀ ﻓﻴﻤﺘﻸ ﺑﺎﻷﺳﻰ ﻭﻋﺪﻡ ﺍﻟﺮﺟﺎﺀ ‪..‬‬
‫) * ‪uŽy9Å6ø9$# x8y‰YÏã £`tóè=ö7tƒ $¨BÎ) 4 $·Z»|¡ômÎ) Èûøït$Î!ºuqø9$$Î/ur çn$-ƒÎ) HwÎ) (#ÿr߉ç7÷ès? žwr& y7•/u‘ 4Ó|Ós%ur‬‬

‫&‪] ( $VJƒÌ•Ÿ2 Zwöqs% $yJßg©9 @è%ur $yJèdö•pk÷]s? Ÿwur 7e$é& !$yJçl°; @à)s? Ÿxsù $yJèdŸxÏ. ÷rr& !$yJèd߉tnr‬‬
‫ﺍﻹﺳﺮﺍﺀ ‪[ ٢٣ :‬‬
‫] ﺍﻟﻀﺤﻰ ‪[ ١٠ :‬‬ ‫) ‪( ö•pk÷]s? Ÿxsù Ÿ@ͬ!$¡¡9$# $¨Br&ur‬‬
‫ﻓﺴﻮﺍﺀٌ ﺃﻣﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﻮﻟﺪﳘﺎ ‪ ،‬ﺃﻡ ﺃﻣﻞ ﺍﻟﺴﺎﺋﻞ ﲟﻦ ﻳﺴﺄﻟﻪ ‪ ،‬ﻫﻮ ﺭﺟﺎﺀٌ ﰲ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﺣﻖ‪‬‬
‫ﳑﺰﻭﺝ‪ ‬ﺑﺎﳊﻴﺎﺀ ‪ ..‬ﻟﺬﻟﻚ ﻓﺮﺩ‪ ‬ﻫﺬﺍ ﺍﻷﻣﻞ ﻭﺍﻟﺮﺟﺎﺀ ﻋﱪ ﺍﻟﺰﺟﺮ ‪ ،‬ﻫﻮ ﺷﻖ‪ ‬ﻭﺧﺮﻕ‪ ) ‬ﻧ‪‬ﻬ‪‬ﺮ‪ ( ‬ﰲ‬
‫ﺍﻟﻨﻔﺲ ‪ ،‬ﻳ‪‬ﻨﻀ‪‬ﺢ ﻣﻨﻪ ﺍﻷﻣﻞ ﻭﺍﻟﺮﺟﺎﺀ ﻟﻴﻤﺘﻠﺊ ﺑﺎﳋﻴﺒﺔ ﻭﺍﻷﺳﻰ ﻭﺍﻧﻘﻄﺎﻉ ﺍﻟﺮﺟﺎﺀ ‪ ...‬ﻫﺬﺍ ﻫﻮ‬
‫‪١٤٧ ‬‬
‫ﺍﻟﻌﻤﻖ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺍﶈﺎﻭﺭ ﺍﻟﺜﻼﺛﺔ ) ﺍﻷ‪‬ﺎﺭ – ﺍﻟﻨﻬﺎﺭ – ﻧ‪‬ﻬ‪‬ﺮ ( ﻟﻠﺠﺬﺭ ) ﻥ ‪ ،‬ﻫـ ‪ ،‬ﺭ (‬
‫ﺑﺒﻌﻀﻬﺎ ﻭﲜﺬﺭﻫﺎ ‪ ..‬ﻓﻤﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻮﺍﺣﺪ ﻫﻲ ﻓﺮﻭﻉ ﺗﺮﺗﺒﻂ ﲜﺬﺭﻫﺎ ﻭﺗﺘﻐﺬﹼﻯ ﻣﻨﻪ ‪،‬‬
‫ﻭﺗﺪﻭﺭ ﰲ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﳉﺬﺭ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫&‪ÇÐÊÈ tbrâ‘qè? ÓÉL©9$# u‘$¨Z9$# ÞOçF÷ƒuät•sùr‬‬ ‫ﺇﻥﱠ ﻛﻠﻤﺔ ) ‪ ( tûïÈqø)ßJù=Ïj9‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪tûïÈqø)ßJù=Ïj9 $Yè»tGtBur Zot•Ï.õ‹s? $yg»oYù=yèy_ ß`øtwU ÇÐËÈ šcqä«Ï±YßJø9$# ß`øtwU ôQr& !$pksEt•yfx© öNè?ù't±Sr& óOçFRr&uä‬‬

‫( ] ﺍﻟﻮﺍﻗﻌﺔ ‪ ، [ ٧٣ – ٧١ :‬ﻫﻲ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻕ ‪ ،‬ﻭ ‪ ،‬ﻱ ( ‪ ..‬ﻭﺍﻟﻘﻮ‪‬ﺓ – ﻛﻤﺎ‬

‫ﻧﻌﻠﻢ – ﻫﻲ ﻧﻘﻴﺾ ﺍﻟﻀﻌﻒ ‪ ...‬ﻭﻓﻖ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﺗ‪‬ﺼﻮ‪‬ﺭﻩ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ‪ ،‬ﻛﻴﻒ‬
‫ﻧﻔﻬﻢ ﻛﻠﻤﺔ ) ‪ ( tûïÈqø)ßJù=Ïj9‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ؟!!! ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻘﻮﻱ‪ ‬ﻫﻮ ﺍﻟﺬﻱ ﳝﻠﻚ ﻗﻮ‪‬ﺓﹰ ﰲ ﺫﺍﺗﻪ ‪ ،‬ﻭﺍﳌﹸﻘﹾﻮﹺﻱ ﻫﻮ ﺍﻟﺬﻱ ﳝﻠﻚ ﺃﺩﻭﺍﺕ ﺍﻟﻘﻮ‪‬ﺓ‬
‫ﻭﻳ‪‬ﺴﺨ‪‬ﺮﻫﺎ ﻟﻴﺼﺒﺢ ﻗﻮﻳ‪‬ﺎﹰ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( tûïÈqø)ßJù=Ïj9‬ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ‬
‫ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪..‬‬
‫ﻭﻓﻖ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﻧﻔﻬﻢ ﻣﻌﲎ ﻛﻠﻤﺔ ) ‪ .. ( tûïÈqø)ßJù=Ïj9‬ﻓﺎﻟﺬﻳﻦ ﻳ‪‬ﺮﻳﺪﻭﻥ‬
‫ﺍﻣﺘﻼﻙ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮ‪‬ﺓ ﻻ ﺑ‪‬ﺪ‪ ‬ﳍﻢ ﻣﻦ ﺗﺴﺨﲑ ﺍﻟﻨﺎﺭ ﲟﺎ ﺗﻌﻨﻴﻪ ﻣﻦ ﻃﺎﻗﺔ ﺑﺸﺘ‪‬ﻰ ﺻﻮﺭﻫﺎ ﰲ‬
‫ﺃﻋﻤﺎﳍﻢ ﻭﺻﻨﺎﻋﺎ‪‬ﻢ ‪ ،‬ﻓﺎﻟﻨﺎﺭ ) ﺍﻟﻄﺎﻗﺔ ( ﺳﺒﺐ‪ ‬ﻭﻭﺳﻴﻠﺔﹲ ﻟﻠﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺎﻟﻘﻮ‪‬ﺓ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻨﺎﺭ ﻣﺘﺎﻉ‪ ‬ﻟﻠﻤ‪‬ﻘﹾﻮﹺﻳﻦ ‪ ..‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻤﻖ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﻛﻠﻤﺔ ) ‪( tûïÈqø)ßJù=Ïj9‬‬
‫ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ‪ ،‬ﻭﻫﻮ ﻋﻤﻖ‪ ‬ﻳﻨﺒﻊ ﻣﻦ ﺩﻻﻻﺕ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ‬
‫ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺡ ‪ ،‬ﻱ ‪ ،‬ﻱ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﺼﻒ‪ ‬ﻟﻨﺎ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻫﻲ ﻧﻘﻴﺾ ﺍﳌﻮﺕ ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺟﺎﻧﺐ ﺍﳊﻴﺎﺓ ﺍﳉﺴﺪﻳ‪‬ﺔ ﺃﻡ ﰲ ﺟﺎﻧﺐ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻌﲏ ﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
١٤٨ 
‫ ( ( ] ﺍﻷﻧﻔﺎﻝ‬öNà6‹ÍŠøtä† $yJÏ9 öNä.$tãyŠ #sŒÎ) ÉAqß™§•=Ï9ur ¬! (#qç7ŠÉftGó™$# (#qãZtB#uä z`ƒÏ%©!$# $pkš‰r'¯»tƒ )
[ ٢٤ :
çŽö•xî ìNºuqøBr& ÇËÉÈ šcqà)n=øƒä† öNèdur $\«ø‹x© tbqà)è=øƒs† Ÿw «!$# Èbrߊ `ÏB tbqããô‰tƒ šúïÏ%©!$#ur )

[ ٢١ – ٢٠ : ‫ ( ] ﺍﻟﻨﺤﻞ‬šcqèWyèö7ムtb$-ƒr& šcrã•ãèô±o„ $tBur ( &ä!$uŠômr&

‫ ﻓﺎﻻﺳﺘﺤﻴﺎﺀ ) ﺣﻴﺚ‬.. ‫ ﺑﺎﳉﺎﻧﺐ ﺍﳌﻌﻨﻮﻱ ﺍﻟﺮﻭﺣﻲ ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﳊﻴﺎﺓ‬‫ﻭﺍﻻﺳﺘﺤﻴﺎﺀ ﻳﺘﻌﻠﹼﻖ‬
‫ﻌﺎﺏ ﺑﻪ‬‫ﺎ ﻳ‬‫ﻤ‬‫ ﻣ‬‫ﺔ ﻧﺘﻴﺠﺔﹶ ﺧﻮﻑ‬‫ﺍﺟﺘﻤﺎﻉ ﺳﲔ ﺍﻟﻄﻠﺐ ﻣﻊ ﺍﳊﻴﺎﺀ ( ﻫﻮ ﻃﻠﺐ ﺍﳊﻴﺎﺓ ﺍﳌﻌﻨﻮﻳ‬
‫ﻪ ﺧﺠﻞﹲ ﻳﺘﻤﻠﹼﻚ ﺍﻹﻧﺴﺎﻥ‬‫ ﺇﻧ‬.. ‫ ﻭﺫﻟﻚ ﺍﻧﻄﻼﻗﺎﹰ ﻣﻦ ﺗﻐﻴﲑﹴ ﻭﺍﻧﻜﺴﺎﺭ ٍﻳﻌﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ‬، ‫ﺬﹶﻡ‬‫ﻭﻳ‬
.. ‫ﺎ ﻣﻦ ﺍﻧﻜﺴﺎﺭﻩ ﻫﺬﺍ‬ ‫ﺔ ﺍﻟﱵ ﳜﺮﺝ‬‫ ﻓﻴﻄﻠﺐ ﺍﳊﻴﺎﺓ ﺍﳌﻌﻨﻮﻳ‬، ‫ﻧﺘﻴﺠﺔﹰ ﳍﺬﺍ ﺍﻻﻧﻜﺴﺎﺭ‬
t•ô_r& š•tƒÌ“ôfu‹Ï9 x8qããô‰tƒ ’Î1r& žcÎ) ôMs9$s% &ä!$uŠósÏFó™$# ’n?tã ÓÅ´ôJs? $yJßg1y‰÷nÎ) çmø?uä!$mgmú )

[ ٢٥ : ‫ ( ] ﺍﻟﻘﺼﺺ‬4 $oYs9 |Mø‹s)y™ $tB

¨bÎ) 4 B]ƒÏ‰ptÎ: tûüÅ¡Ï^ø«tGó¡ãB Ÿwur (#rçŽÅ³tFR$$sù óOçFôJÏèsÛ #sŒÎ*sù (#qè=äz÷Š$$sù ÷LäêŠÏãߊ #sŒÎ) ô`Å3»s9ur )
[ ٥٣ : ‫ ( ( ] ﺍﻷﺣﺰﺍﺏ‬öNà6ZÏB ¾ÄÓ÷ÕtFó¡uŠsù ¢ÓÉ<¨Z9$# “ÏŒ÷sムtb%Ÿ2 öNä3Ï9ºsŒ
‫ ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ‬.. ‫ﺔ‬‫ﺬﺍ ﺍﳌﻌﲎ – ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺄﰐ ﻭﺻﻔﺎﹰ ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‬ – ‫ﻓﺎﻻﺳﺘﺤﻴﺎﺀ‬
.. ‫ﻮﻥ ﺫﺍﺗﻪ‬ ‫ ﻭﻻ‬، ‫ ﻭﻻ ﺗﻨﻘﺺ ﺻﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ‬، ‫ﻳﻨﻜﺴﺮ ﻛﱪﻳﺎﺅﻩ‬
[ ٢٦ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬4 $ygs%öqsù $yJsù Zp|Êqãèt/ $¨B WxsVtB z>ÎŽôØo„ br& ÿ¾ÄÓ÷ÕtGó¡tƒ Ÿw ©!$# ¨bÎ) * )

[ ٥٣ : ‫ ( ] ﺍﻷﺣﺰﺍﺏ‬4 Èd,ysø9$# z`ÏB ¾ÄÓ÷ÕtFó¡o„ Ÿw ª!$#ur )

.. ‫ ﻭﻫﻜﺬﺍ‬.. ‫ﺔ ﺑﺼﻔﺔ ﺍﻻﺳﺘﺤﻴﺎﺀ‬‫ ﻻ ﻳﺼﻒ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‬، ‫ﻓﻀﺮﺏ ﺍﻷﻣﺜﺎﻝ ﻭﻗﻮﻝ ﺍﳊﻖ‬
‫ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ ﺍﺳﺘﺤﻴﺎﺀ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ‬، ‫ﺿﻤﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻦ ﺍﻟﺪﻻﻻﺕ‬
.. ‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ‬
‫‪١٤٩ ‬‬
‫‪öNä.uä!$oYö/r& tbqçt¿o2x‹ãƒ ÅU#x‹yèø9$# uäþqß™ öNä3tRqãBqÝ¡o„ tböqtãö•Ïù ÉA#uä ô`ÏiB Nà6»oYøŠ¯gwU øŒÎ)ur‬‬ ‫)‬
‫‪ ] ( ×LìÏàtã öNä3În/§‘ `ÏiB ÖäIxt/ Nä3Ï9ºsŒ ’Îûur 4 öNä.uä!$|¡ÎS tbqãŠóstFó¡tƒur‬ﺍﻟﺒﻘﺮﺓ ‪[ ٤٩ :‬‬
‫ﺇﻥﹼ ﺍﺳﺘﺤﻴﺎﺀ ﺍﻟﻨﺴﺎﺀ ﻫﻨﺎ ﻳﻌﲏ ﺍﻟﻨﻴﻞ ﻣﻦ ﻋﺮﺿﻬﻦ ‪ ،‬ﻭﺍﻧﻜﺴﺎﺭ ﻛﱪﻳﺎﺋﻬﻦ ‪ ،‬ﻭﺍﻻﻧﺘﻘﺎﺹ ﻣﻦ‬
‫ﻛﺮﺍﻣﺘﻬﻦ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( tbqãŠóstFó¡tƒur‬ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﶈﻴﻂ ﲜﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻣﻊ‬
‫ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺳﲔ ﺍﻟﻄﻠﺐ ﺍﻟﺬﻱ ﺗﻌﻠﹼﻖ ‪‬ﺎ ‪..‬‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺑﻌﺾ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﺇﱃ ﺃﻥﱠ ﺍﺳﺘﺤﻴﺎﺀ ﺍﻟﻨﺴﺎﺀ ﻫﻨﺎ ﻫﻮ ﺇﺑﻘﺎﺀ ﺍﻟﺒﻨﺎﺕ ﺍﳌﻮﻟﻮﺩﺍﺕ ﻋﻠﻰ‬
‫ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳ‪‬ﺬﺑﺢ ﻓﻴﻪ ﺍﻟﺬﻛﻮﺭ ﺍﳌﻮﻟﻮﺩﻭﻥ ‪ ..‬ﻭﺑﺬﻟﻚ ﻧﺮﺍﻫﻢ ﻳ‪‬ﺨﺮﺟﻮﻥ ﻣﻌﲎ‬
‫ﻛﻠﻤﺔ ) ‪ ( tbqãŠóstFó¡tƒur‬ﻫﻨﺎ ﻋﻦ ﻣﻌﺎﱐ ﺍﻻﺳﺘﺤﻴﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳ‪‬ﺜﺒﺖ ﺃﻥﱠ ﺍﺳﺘﺤﻴﺎﺀ ﺍﻟﻨﺴﺎﺀ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻏﲑﻫﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻌﲏ ﻣﺎ ﺫﻫﺒﻮﺍ‬
‫ﺇﻟﻴﻪ ‪ ،‬ﻫﻮ ﺃﻥﱠ ﺍﺳﺘﺤﻴﺎﺀ ﺍﻟﻨﺴﺎﺀ ﺑﻼﺀٌ ﻋﻈﻴﻢ ﳒﹼﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﻣﻊ‬
‫ﺇﺑﻘﺎﺀ ﺍﻟﺒﻨﺎﺕ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ‪ ،‬ﻓﻌﺪﻡ‪ ‬ﺫﲝﻬﻦ ﻫﻮ ﺧﲑ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺷﺮ‪‬ﺍﹰ ‪..‬‬
‫) ‪( ×LìÏàtã öNä3În/§‘ `ÏiB ÖäIxt/ Nä3Ï9ºsŒ ’Îûur 4 öNä.uä!$|¡ÎS tbqãŠóstFó¡tƒur‬‬
‫ﻭﺍﺳﺘﺤﻴﺎﺀ ﺍﻟﻨﺴﺎﺀ ﻣﺴﺄﻟﺔﹲ ﻣﺴﺘﻘﻠﹼﺔﹲ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﳝﻦ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪،‬‬
‫ﺑﺄﻥﹼ ﳒﹼﺎﻫﻢ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺴﺘﺤﻴﻮﻥ ﻧﺴﺎﺀﻫﻢ ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻫﻮ ﻭﺍﻭ ﺍﻟﻌﻄﻒ‬
‫ﺑﲔ ﻣﺴﺄﻟﱵ ﺫﺑﺢ ﺃﺑﻨﺎﺋﻬﻢ ﻭﺍﺳﺘﺤﻴﺎﺀ ﻧﺴﺎﺋﻬﻢ ‪( 4 öNä.uä!$|¡ÎS tbqãŠóstFó¡tƒur öNä.uä!$oYö/r& tbqçt¿o2x‹ãƒ ) :‬‬
‫‪ ..‬ﻓﻼ ﳝﻜﻦ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺼﻮ‪‬ﺭ ﺑﺄﻥﱠ ﺍﻟﺸﺮ‪ ‬ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﺇﺑﻘﺎﺀ ﺍﻟﺒﻨﺎﺕ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﺩﻭﻥ ﺫﺑﺢ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻨﻪ ) ﻧﻌﲏ ﺍﻟﻌﺎﻗﻞ ( ﺃﻥ ﻳﺘﺼﻮ‪‬ﺭ ﺃﻥﱠ ﺍﳋﲑ ﻫﻮ ﰲ ﺫﲝﻬﻦ ‪ ،‬ﻭﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﳒﹼﺎﻫﻢ‬
‫ﻣﻦ ﺫﻟﻚ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﳒﹼﺎﻫﻢ ﻣﻦ ﺣﺎﻟﺔ‪ ‬ﻛﺎﻧﺖ ﺑﻨﺎ‪‬ﻢ ﻓﻴﻬﺎ ﺗ‪‬ﺬﺑﺢ ‪ ...‬ﺇﺫﺍﹰ ‪ ..‬ﺍﺳﺘﺤﻴﺎﺀ‬
‫ﺍﻟﻨﺴﺎﺀ – ﻛﻤﺎ ﻧﺮﻯ – ﻫﻮ ﻣﺴﺄﻟﺔ ﻣﺴﺘﻘﻠﹼﺔ ﺑﺒﻼﺋﻬﺎ ﻭﺷﺮ‪‬ﻫﺎ ‪..‬‬
‫‪١٥٠ ‬‬
‫( ﻫﻮ ﺇﺑﻘﺎﺀ ﺍﻟﺒﻨﺎﺕ‬ ‫‪4 öNä.uä!$|¡ÎS tbqãŠóstFó¡tƒur‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺍﳌﻮﻟﻮﺩﺍﺕ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ‪ ،‬ﻷﺗﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ﻭﻳ‪‬ﺒﻘﻮﻥ ﺑﻨﺎﺗﻜﻢ ( ‪ ..‬ﻓﻜﻠﻤﺔ ﺍﻟﺒﻨﺎﺕ‬
‫ﻫﻲ ﺍﻟﱵ ﺗﻘﺎﺑﻞ ﻛﻠﻤﺔ ﺍﻟﺒﻨﲔ ‪ ،‬ﻭﻟﻴﺴﺖ ﻛﻠﻤﺔ ﺍﻟﻨﺴﺎﺀ ﻫﻲ ﻣﻦ ﺗﻘﺎﺑﻞ ﻛﻠﻤﺔ ﺍﻟﺒﻨﲔ ‪..‬‬
‫) ‪ ] ( šcqãZt6ø9$# ÞOßgs9ur ßN$uZt6ø9$# y7În/t•Ï9r& óOÎgÏFøÿtGó™$$sù‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ١٤٩ :‬‬

‫) &‪ ] ( tûüÏZt6ø9$# ’n?tã ÏN$oYt7ø9$# ’s"sÜô¹r‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ١٥٣ :‬‬

‫) &‪ ] ( tbqãZt6ø9$# ãNä3s9ur àM»oYt7ø9$# ã&s! ÷Pr‬ﺍﻟﻄﻮﺭ ‪[ ٣٩ :‬‬

‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 öNä.uä!$|¡ÎS tbqãŠóstFó¡tƒur‬ﺗﻌﲏ ﺇﺑﻘﺎﺀ ﺍﻟﺒﻨﺎﺕ ﺍﳌﻮﻟﻮﺩﺍﺕ‬

‫ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ – ﺑﻨﺎﺀ ﻋﻠﻰ ﺯﻋﻤﻬﻢ – ﺃﻧ‪‬ﻬﺎ ﺣﺸﻮ‪ ‬ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻪ‬
‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( öNä.uä!$oYö/r& tbqçt¿o2x‹ãƒ‬ﺍﻟﱵ ﺗﻌﲏ ﺫﺑﺢ ﺍﻟﺒﻨﲔ ‪ ،‬ﺗﻌﲏ ﺃﻥﱠ ﺍﻟﺒﻨﺎﺕ ﺑﻘﲔ‬
‫ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﻘﻮﻝ ‪ ) :‬ﻳ‪‬ﺬﺑ‪‬ﺤﻮﻥ ﺃﻭﻻﺩﻛﻢ ( ‪ ،‬ﺣﻴﺚ ﺍﻷﻭﻻﺩ ﺗﺸﻤﻞ‬
‫( ﺧﺎﺻ‪‬ﺎﹰ ﺑﺬﻟﻚ ﺍﻷﻭﻻﺩ‬ ‫‪öNä.uä!$oYö/r& tbqçt¿o2x‹ãƒ‬‬ ‫ﺍﻟﺒﻨﲔ ﻭﺍﻟﺒﻨﺎﺕ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ﺟﻞﹼ ﻭﻋﻼ )‬
‫ﺍﻟﺬﻛﻮﺭ ‪..‬‬
‫‪tbqãŠóstFó¡tƒur öNä.uä!$oYö/r& tbqçt¿o2x‹ãƒ‬‬ ‫ﻭﰲ ﻛﻠﻤﺔ ‪ ( 4 öNä.uä!$|¡ÎS ) :‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪ ( 4 öNä.uä!$|¡ÎS‬ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺲ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪ ( 4 öNä.uä!$|¡ÎS‬ﺗﺸﻤﻞ‬
‫ﺳﺎﺣﺔﹰ ﺃﻭﺳﻊ ﺗﻀﻢ‪ ‬ﻛﻞﱠ ﺍﻹﻧﺎﺙ ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﳌﻮﻟﻮﺩﺍﺕ ﻛﻤﺎ ﰲ ﺯ‪‬ﻋﻢ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻋﺪﻡ‪ ‬ﺇﺩﺭﺍﻙ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﺍﻟﻜﻠﻤﺔ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ‬
‫ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﺍﳊﻖ‪ ‬ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻳﻮﺟﺪ ﻟﻠﺠﺬﺭ ) ﻥ ‪ ،‬ﻑ ‪ ،‬ﻕ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺛﻼﺛﺔ ﳏﺎﻭﺭ ﺭﺋﻴﺴﺔ ﻫﻲ ‪ :‬ﺍﻟﻨ‪‬ﻔﹶﻖ ‪،‬‬
‫ﺍﻹﻧﻔﺎﻕ ‪ ،‬ﺍﻟﻨ‪‬ﻔﺎﻕ ‪..‬ﻓﻤﺎ ﻫﻮ ﺭﺍﺑﻂ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﺬﻱ ﻳﺮﺑﻄﻬﺎ ﻣﻊ ﺑﻌﻀﻬﺎ ‪ ،‬ﻛﻮ‪‬ﺎ ﺗﻌﻮﺩ‬
‫ﳉﺬﺭﹴ ﻭﺍﺣﺪ ﻫﻮ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﻑ ‪ ،‬ﻕ ( ؟ ‪..‬‬
‫‪١٥١ ‬‬
‫ﻳﺪﻭﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﻑ ‪ ،‬ﻕ ( ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﺍﳋﺮﻕ ﻭﺍﻹﻧﻘﺎﺹ ﻭﺍﻟﻨ‪‬ﻔﺎﺩ‬
‫‪ ..‬ﻓﻨﻔﻖ ﺍﻟﺸﻲﺀ ﻳﻌﲏ ﺧﺮﻗﻪ ﻭﺑﺎﻟﺘﺎﱄ ﺇﻧﻘﺎﺻﻪ ﻭﺇﺫﻫﺎﺏ ﺟﺰﺀ ﻣﻨﻪ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗﺘ‪‬ﺼﻒ ﻣﺴﺄﻟﺔ‬
‫ﲟﺸﺘﻖ‪ ‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ‪ ،‬ﻓﺈﻥﱠ ﺫﻟﻚ ﻳﻌﲏ ﺃﻧ‪‬ﻬﺎ ﺗﺘ‪‬ﺼﻒ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻨ‪‬ﻔﻖ ﻫﻮ ﺧﺮﻕ‪ ‬ﰲ ﺍﻷﺭﺽ ﻟﻪ ﳐﻠﺺ ﺇﱃ ﻣﻜﺎﻥ‪ ‬ﺁﺧﺮ ‪..‬‬
‫) ‪] ( 4 7ptƒ$t«Î/ NåkuŽÏ?ù'tFsù Ïä!$yJ¡¡9$# ’Îû $VJ¯=ß™ ÷rr& ÇÚö‘F{$# ’Îû $Z)xÿtR zÓÈötGö;s? br& |M÷èsÜtGó™$# ÈbÎ*sù‬‬
‫ﺍﻷﻧﻌﺎﻡ ‪[ ٣٥ :‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗ‪‬ﻠﻘﻲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﻀﻮﺀ ﻋﻠﻴﻬﺎ ﻣﻦ ﺟﺎﻧﺐﹴ ﺁﺧﺮ ‪..‬‬
‫) )‪ ] ( ZwqèÛ tA$t6Ågø:$# x÷è=ö6s? Æs9ur uÚö‘F{$# s-Ì•øƒrB `s9 y7¨RÎ‬ﺍﻹﺳﺮﺍﺀ ‪[ ٣٧ :‬‬
‫ﻭﺍﻹﻧﻔﺎﻕ ﻻ ﳜﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﻓﻬﻮ ﻳﻌﲏ ﺗﻘﻠﻴﻞ ﺍﻟﺸﻲﺀ ﻭﺇﺫﻫﺎﺑﻪ ‪ ،‬ﻭﻛﺄﻥﱠ‬
‫ﺧﺮﻗﺎﹰ ﻗﺪ ﺣﺼﻞ ﻓﻴﻪ ﻳ‪‬ﻨﻘﺼﻪ ﻭ‪‬ﻳ‪‬ﻨﻔﺪ‪‬ﻩ ‪..‬‬
‫‪tb%x.ur 4 É-$xÿRM}$# spu‹ô±yz ÷Läêõ3|¡øB`{ #]ŒÎ) þ’În1u‘ ÏpyJômu‘ tûÉî!#t“yz tbqä3Î=ôJs? öNçFRr& öq©9 @è%‬‬ ‫)‬
‫‪ ] ( #Y‘qçGs% ß`»|¡RM}$#‬ﺍﻹﺳﺮﺍﺀ ‪[ ١٠٠ :‬‬
‫ﻭﺍﻟﻨ‪‬ﻔﺎﻕ ﻻ ﳜﺮﺝ – ﺃﻳﻀﺎﹰ – ﻋﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﻓﻬﻮ ﺧﺮﻕ‪ ‬ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻳ‪‬ﺬﻫﺒﻬﺎ‬
‫‪ ،‬ﻭﻳﻠﻮﺫ ﺑﻪ ﻛﹸﻔﹾﺮ‪ ‬ﺍﳌﻨﺎﻓﻖ ﻟﻴ‪‬ﻈﻬﺮ ﺧﺎﺭﺟﻪ ﺇﳝﺎﻧﺎﹰ ﻛﺎﺫﺑﺎﹰ ‪ ،‬ﻓﻬﻮ ﺑﺬﻟﻚ ﻳ‪‬ﺨﻔﻲ ﻛﹸﻔﹾﺮ‪‬ﻩ ﰲ ﻫﺬﺍ ﺍﻟﻨﻔﻖ‬
‫ﻭﻳ‪‬ﻈﻬﺮ ﺇﳝﺎﻧﺎﹰ ﻛﺎﺫﺑﺎﹰ ﺧﺎﺭﺟﻪ ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﻨ‪‬ﻔﻖ ﺍﻟﻜﺎﺋﻦ ﰲ ﻋﻘﻴﺪﺗﻪ ﻫﻮ ﺧﺮﻕ‪ ‬ﻭﳐﻠﺺ‪ ‬ﺑﲔ ﻭﺟﻬﻲ‬
‫ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ‪ ،‬ﻓﻌﻘﻴﺪﺓ ﺍﳌﻨﺎﻓﻖ ﻛﺎﺋﻨﺔ ﰲ ﺳﺎﺣﺔ ﺍﻟﻜﻔﺮ ‪ ،‬ﻭﻳ‪‬ﻈﻬﺮ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ﺇﳝﺎﻧﺎﹰ ﻛﺎﺫﺑﺎﹰ ‪،‬‬
‫ﻭﻳ‪‬ﻮﺟﹺﺪ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻮﺟﻬﲔ ﻧﻔﻘﺎﹰ ﻳﺘﻨﻘﹼﻞ ﻣﻦ ﺧﻼﻟﻪ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﺴﺎﺣﺘﲔ ﻣﱴ ﺷﺎﺀ ‪..‬‬
‫* &‪É=»tGÅ3ø9$# È@÷dr& ô`ÏB (#rã•xÿx. tûïÏ%©!$# ÞOÎgÏRºuq÷z\} tbqä9qà)tƒ (#qà)sù$tR šúïÏ%©!$# ’n<Î) t•s? öNs9r‬‬ ‫)‬
‫‪ö/ä3¯RuŽÝÇYuZs9 óOçFù=Ï?qè% bÎ)ur #Y‰t/r& #´‰tnr& óOä3ŠÏù ßì‹ÏÜçR Ÿwur öNä3yètB Æy_ã•÷‚uZs9 óOçFô_Ì•÷zé& ÷ûÈõs9‬‬

‫‪ ] ( tbqç/É‹»s3s9 öNåk¨XÎ) ߉pkô¶tƒ ª!$#ur‬ﺍﳊﺸﺮ ‪[ ١١ :‬‬

‫‪١٥٢ ‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﻑ ‪ ،‬ﻕ ( ﲜﻤﻴﻊ ﻓﺮﻭﻋﻬﺎ ‪ ،‬ﺇﺫﺍ ﺍﺭﺗﺒﻄﺖ ﺑﺸﻲﺀ‬
‫ﻓﺈﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺧﺮﻗﺎﹰ ﰲ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ‪ ..‬ﻓﻌﻨﺪﻣﺎ ﺗﺮﺗﺒﻂ ﺑﺎﻷﺭﺽ ﺗﺼﻒ ﻟﻨﺎ ﻧﻔﻘﺎﹰ ﻣﺎﺩﻳ‪‬ﺎﹰ ‪ ،‬ﻭﻋﻨﺪﻣﺎ‬
‫ﺗﺮﺗﺒﻂ ﺑﺎﳌﺎﻝ ﺗﺼﻒ ﻟﻨﺎ ﻧﻔﻘﺎﹰ ﰲ ﻫﺬﺍ ﺍﳌﺎﻝ ﻳ‪‬ﻨﻘﺼﻪ ﻭﻳ‪‬ﻨﻔﺪﻩ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗﺮﺗﺒﻂ ﺑﻌﻘﻴﺪﺓ ﺍﻹﻧﺴﺎﻥ‬
‫ﺗﺼﻒ ﻧﻔﻘﺎﹰ ﺑﲔ ﻭﺟﻬﲔ ﻣﺘﻨﺎﻗﻀﲔ ﳘﺎ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻭ ‪ ،‬ﺯ ‪ ،‬ﺭ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺮﺗﺒﻂ ﺑﺎﳊﻤﻞ ﺍﻟﺜﻘﻴﻞ ﻭﺍﻟﺬﻧﺐ ﻭﺍﻹﰒ‬
‫‪..‬‬
‫‪3 AOù=Ïã ÎŽö•tóÎ/ OßgtRq•=ÅÒムšúïÏ%©!$# Í‘#y—÷rr& ô`ÏBur ÏpyJ»uŠÉ)ø9$# tPöqtƒ \'s#ÏB$x. öNèdu‘#y—÷rr& (#þqè=ÏJósu‹Ï9‬‬ ‫)‬
‫&‪ ] ( šcrâ‘Ì“tƒ $tB uä!$y™ Ÿwr‬ﺍﻟﻨﺤﻞ ‪[ ٢٥ :‬‬
‫ﻭﺍﻟﻮﺯﻳﺮ ﳛﻤﻞ ﺍﻟﺜﻘﻞ ﻭﺍﻟﻌﺐﺀ ﻋﻦ ﺍﻟﺬﻱ ﻫﻮ ﻭﺯﻳﺮ‪ ‬ﻟﻪ ‪ ،‬ﻓﻬﻮ ﻳﺰﺭ ﻋﻨﻪ ﺃﺛﻘﺎﻝ ﻣﺎ ﺃﹸﺳﻨﺪ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﺗﺪﺑﲑ ‪ ،‬ﻭﻳ‪‬ﻠﺘﺠﺄ ﺇﻟﻴﻪ ﻋﻦ ﻃﺮﻳﻖ ﲢﻤﻴﻠﻪ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﳊﻤﻞ ‪..‬‬
‫) ‪ ] ( “Í‘ø—r& ÿ¾ÏmÎ/ ÷Šß‰ô©$# ÇÌÉÈ ÓÅ•r& tbrã•»yd ÇËÒÈ ’Í?÷dr& ô`ÏiB #\•ƒÎ—ur ’Ík< @yèô_$#ur‬ﻃﻪ ‪– ٢٩ :‬‬
‫‪[ ٣١‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺩﺍﺧﻠﻪ ﻣﻌﺎﱐ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻭ ‪ ،‬ﺯ ‪ ،‬ﺭ ( ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ‪ ..‬ﻟﺬﻟﻚ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫) ‪ÇÊËÈ ”•s)tGó¡çRùQ$# >‹Í´tBöqtƒ y7În/u‘ 4’n<Î) ÇÊÊÈ u‘y—ur Ÿw žxx. ÇÊÉÈ ”•xÿpRùQ$# tûøïr& >‹Í´tBöqtƒ ß`»|¡RM}$# ãAqà)tƒ‬‬

‫‪ ] ( t•¨zr&ur tP£‰s% $yJÎ/ ¥‹Í´tBöqtƒ ß`»|¡RM}$# (#às¬6t^ãƒ‬ﺍﻟﻘﻴﺎﻣﺔ ‪[ ١٣ – ١٠ :‬‬

‫ﻧﺮﻯ ﺃﻥﱠ ﻣﻨﻬﺠﻴ‪‬ﺔ ﺍﻟﺒﺤﺚ ﺍﻟﺴﻠﻴﻢ ﲡﻌﻠﻨﺎ ﻧﺘﺼﻮ‪‬ﺭ ﻛﻠﻤﺔ ) ‪ ( u‘y—ur‬ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ‬
‫ﳛﻤﻠﻪ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻓﻔﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ) &‪ ، ( ”•xÿpRùQ$# tûøïr‬ﺃﻱ‬
‫ﻋﻨﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻻ ﺃﲪﺎﻝ ﻭﻻ ﺁﺛﺎﻡ ﺗ‪‬ﺮﺗﻜﺐ ﺁﻧﺬﺍﻙ ‪ ..‬ﻓﺎﻵﺛﺎﻡ ﻭﺍﻟﺬﻧﻮﺏ ﺍﻟﱵ ﻳﺮﺗﻜﺒﻬﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﺎﺭ‪‬ﺍﹰ ‪‬ﺎ ﻭﻣﺒﺘﻌﺪﺍﹰ ﻋﻦ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻨﻬﺠﻪ ‪ ،‬ﱂ ﺗﻌﺪ ﺗ‪‬ﺮﺗﻜﺐ ‪،‬‬
‫‪١٥٣ ‬‬
‫ﻷﻥﱠ ﺍﻟﺪﻧﻴﺎ – ﺩﺍﺭ ﺍﻻﻣﺘﺤﺎﻥ – ﺗﻜﻮﻥ ﻗﺪ ﺍﻧﻘﻀﺖ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞﱢ ﺍﻷﲪﺎﻝ‬
‫ﻭﺍﻷﻋﺒﺎﺀ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺘﺤﻤ‪‬ﻠﻬﺎ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﰲ ﺣﻴﺎ‪‬ﺎ ﺍﻟﺪﻧﻴﺎ ﻧﺘﻴﺠﺔ ﺍﻣﺘﺤﺎ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ‪..‬‬
‫ﻭﻻ ﺗ‪‬ﻮﺟﺪ ﻛﻠﻤﺔ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻨﻮﺏ ﻋﻦ ﻛﻠﻤﺔ ) ‪ ( u‘y—ur‬ﺿﻤﻦ ﺳﻴﺎﻕ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
‫‪ ..‬ﺇﻥﹼ ﺃﻗﺮﺏ ﻛﻠﻤﺔ ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﺼﻮ‪‬ﺭﻫﺎ ﺑﺄﻧ‪‬ﻬﺎ ﺗﻨﻮﺏ ﻋﻨﻬﺎ ﻫﻲ ﻛﻠﻤﺔ ) ‪ .. ( $·«yfù=tB‬ﻟﻘﺪ‬
‫ﻭﺭﺩ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻝ ‪ ،‬ﺝ ‪ ،‬ﺃ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺛﻼﺛﺔ ﻓﺮﻭﻉ ‪..‬‬
‫) ‪ ] ( Ïmø‹s9Î) (#öq©9uq©9 Wxyz£‰ãB ÷rr& BNºt•»tótB ÷rr& $·«yfù=tB šcr߉Ågs† öqs9‬ﺍﻟﺘﻮﺑﺔ ‪[ ٥٧ :‬‬

‫) ‪ ] ( Ïmø‹s9Î) HwÎ) «!$# z`ÏB r'yfù=tB žw br& (#þq‘Zsßur‬ﺍﻟﺘﻮﺑﺔ ‪[ ١١٨ :‬‬

‫) ‪ ] ( 9Ž•Å6¯R `ÏiB Nä3s9 $tBur 7‹Í³tBöqtƒ :*yfù=¨B `ÏiB Nä3s9 $tB‬ﺍﻟﺸﻮﺭﻯ ‪[ ٤٧ :‬‬

‫) ‪$·«yfù=tB‬‬ ‫ﻓﻤﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻝ ‪ ،‬ﺝ ‪ ،‬ﺃ ( – ﻛﻤﺎ ﻧﺮﻯ – ﺃﺗﺖ ﲨﻴﻌﻬﺎ ﺍﲰﺎﹰ ﻫﻮ ﻛﻠﻤﺔ‬
‫( ‪ ،‬ﻭﻳﺪﻭﺭ ﻫﺬﺍ ﺍﳌﺸﺘﻖ‪ ‬ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻻﺣﺘﻤﺎﺀ ﺑﺸﻲﺀ ﺑﻌﺪ ﺍﻟﻴﻘﲔ ﺃﻥﱠ ﺍﳌﹸﺤﺘ‪‬ﻤ‪‬ﻲ ﻗﺪ ﺃﹸﺣﻴﻂ ﺑﻪ‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻭ ‪ ،‬ﺯ ‪ ،‬ﺭ ( – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺗﻌﲏ ﲪﻞ ﺍﻟﺜﻘﻞ ﻭﺍﻟﻌﺐﺀ ﻭﺍﻹﻗﺒﺎﻝ‬
‫ﻋﻠﻰ ﲪﻞ ﺍﻹﰒ ‪ ،‬ﻭﻻ ﺗﻌﲏ ﺍﳍﺮﻭﺏ ﻣﻦ ﺷﻲﺀ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻝ ‪،‬‬
‫ﺝ ‪ ،‬ﺃ ( ‪..‬‬
‫) ‪”•xÿpRùQ$# tûøïr& >‹Í´tBöqtƒ ß`»|¡RM}$# ãAqà)tƒ‬‬ ‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( u‘y—ur‬ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ‬
‫‪t•¨zr&ur tP£‰s% $yJÎ/ ¥‹Í´tBöqtƒ ß`»|¡RM}$# (#às¬6t^ムÇÊËÈ ”•s)tGó¡çRùQ$# >‹Í´tBöqtƒ y7În/u‘ 4’n<Î) ÇÊÊÈ u‘y—ur Ÿw žxx. ÇÊÉÈ‬‬

‫( ‪ ،‬ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺩﻻﻻﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺩ ‪ ،‬ﻝ ‪ ،‬ﻭ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺪﻭﺭ ﰲ ﺇﻃﺎﺭ ﺍﳍﺒﻮﻁ ﻭﺍﻟﱰﻭﻝ‬
‫) ‪z>$s% tb%s3sù ÇÑÈ 4’¯<y‰tFsù $tRyŠ §NèO‬‬ ‫ﻣﻦ ﺣﺎﻝﹴ ﺇﱃ ﺣﺎﻝ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ‬
‫‪ ] ( 4Óyr÷rr& !$tB ¾Ínωö6tã 4’n<Î) #Óyr÷rr'sù ÇÒÈ 4’oT÷Šr& ÷rr& Èû÷üy™öqs%‬ﺍﻟﻨﺠﻢ ‪.. [ ١٠ – ٨ :‬‬
‫‪١٥٤ ‬‬
‫ﻓﻔﻲ ﺍﳌﻌﺮﺍﺝ ﺍﻟﺮﻭﺣﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﱯ‪ ، r ‬ﺩﻧﺎ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ﻭﻧـﺰﻝ ﺇﱃ ﺃﹸﻓـﻖ‬
‫ﺍﳌﻼﺋﻜﻴ‪‬ﺔ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ) ‪ ، ( 4’¯<y‰tFsù‬ﻭﲰﺖ ﻧﻔـﺲ ﺍﻟﺮﺳـﻮﻝ ‪ r‬ﺇﱃ ﺍﳌﺴـﺘﻮﻯ‬
‫ﺍﻟﺮﻭﺣﻲ ﺍﳌﻮﺍﺯﻱ ﻟﻠﻤﻼﺋﻜﻴ‪‬ﺔ ‪ ،‬ﳑ‪‬ﺎ ﺟﻌﻞ ﺑﻴﻨﻬﻤﺎ ﺣﺎﻟﺔﹰ ﻣﻦ ﺍﻟﻘﺮﺏ ﺍﻟﺮﻭﺣﻲ ‪ ،‬ﱂ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ‬
‫ﺇﻻﹼ ﺣﻘﻴﻘﺘﻴﻬﻤﺎ ‪ ،‬ﺑﻞ ﺃﺻﺒﺤﺎ ﺃﻗﺮﺏ ﺇﱃ ﺑﻌﻀﻬﻤﺎ ﺣﱴ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺏ ‪ ،‬ﻟﺘـﺪﺍﺧﻞ ﺍﻟـﺮﻭﺡ‬
‫ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪.. ( 4’oT÷Šr& ÷rr& Èû÷üy™öqs% z>$s% tb%s3sù ) :‬‬
‫) ‪4’n<Î) #Óyr÷rr'sù‬‬ ‫ﻭﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺣﺼﻞ ﺍﻟﻮﺣﻲ ﺍﳌﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺭﺳـﻮﻟﻪ ‪r‬‬
‫‪ ، ( 4Óyr÷rr& !$tB ¾Ínωö6tã‬ﻓﺎﻟﺮﺳﻮﻝ ‪ r‬ﺑﻌﺮﻭﺟﻪ ﺍﻟﺮﻭﺣﻲ‪ ‬ﻫﺬﺍ ﲰﻰ ﺇﱃ ﺩﺭﺟﺔ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻮﺣﻲ‬
‫ﺍﳌﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺭﺳﻮﻝﹴ ﻭﺳﻴﻂ ) ﺩﻭﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ‪..‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻟﻠﺠﺬﺭ ) ﺩ ‪ ،‬ﻝ ‪ ،‬ﻭ ( ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫‪çnr•Ž| r&ur 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/‬ﻳﻮﺳﻒ ‪[ ١٩ :‬‬
‫ﻭﻧﺮﺍﻩ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) ‪ô`ÏiB $Z)ƒÌ•sù (#qè=à2ù'tGÏ9 ÏQ$¤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$¨Y9$# ÉAºuqøBr‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٨ :‬‬

‫‪ ..‬ﺑﻨﺎﺀً ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﻧﻔﻬﻢ ﺩﻻﻟﺔ ﺍﻟﻜﻠﻤـﺔ ) ‪ ( $yJßg9©9y‰sù‬ﰲ ﻗﻮﻟـﻪ‬
‫) ‪Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù‬‬ ‫ﺗﻌﺎﱃ ‪:‬‬
‫‪ ] ( ( Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tã‬ﺍﻷﻋﺮﺍﻑ ‪.. [ ٢٢ :‬‬
١٥٥ 
‫ ﻫﺒﻂ‬، ( 4 9‘rá•äóÎ/ ) ‫ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻐﺮﻭﺭ‬: ‫ﺔ ﻫﻮ‬‫ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ﻭﺑﺎﻟﺘﺎﱄ‬، ( 4 9‘rá•äóÎ/ $yJßg9©9y‰sù ) ‫ﺍﻟﺸﻴﻄﺎﻥﹸ ﺑﺂﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳌﻌﺼﻴﺔ‬
.. ‫ﺔ ﺍﻟﻮﺟﻮﺩ‬‫ﻨﺎ ﰲ ﻛﺘﺎﺏ ﻗﺼ‬‫ ﻛﻤﺎ ﺑﻴ‬، ‫ﺔ‬‫ﺫﺍﻗﺎ ﺍﻟﺸﺠﺮﺓ ﻭﻫﺒﻄﺎ ﻛﻘﻴﻤﺔ ﺟﺴﺪﻳ‬
‫ ﲣﺘﻠﻒ‬، ( ‫ ﻭ‬، ‫ ﻝ‬، ‫ﻋﺔ ﻣﻦ ﺍﳉﺬﺭ ) ﺩ‬‫ ( ﺍﳌﺘﻔﺮ‬$yJßg9©9y‰sù ) ‫ﻭﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﻟﻜﻠﻤﺔ‬
‫ ( ﰲ‬y7—9ߊr& ) ‫ ﻛﻤﺎ ﰲ ﻛﻠﻤﺔ‬، ( ‫ ﻝ‬، ‫ ﻝ‬، ‫ﻛﺜﲑﺍﹰ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﳉﺬﺭ ) ﺩ‬

Ï$ù#èƒø:$# Íot•yfx© 4’n?tã y7—9ߊr& ö@yd ãPyŠ$t«¯»tƒ tA$s% ß`»sÜø‹¤±9$# ÏmøŠs9Î) šZuqó™uqsù ) : ‫ﺔ‬‫ﺫﺍﺕ ﺍﻟﻘﺼ‬

، ( y7—9ߊr& ) ‫ ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺸﻲﺀ ﻛﻤﺎ ﰲ ﺩﻻﻻﺕ ﻛﻠﻤﺔ‬.. ( 4’n?ö7tƒ žw 77ù=ãBur

‫ ﻣﺎ ﻛﺎﻥ‬، ‫ ﻛﺒﲑ‬‫ ﻫﻮ ﻓﺎﺭﻕ‬، ( $yJßg9©9y‰sù ) ‫ﻭﺑﲔ ﺍﳍﺒﻮﻁ ﻭﺍﻟﱰﻭﻝ ﻛﻤﺎ ﰲ ﺩﻻﻻﺕ ﻛﻠﻤﺔ‬
.. ‫ﻋﺔ ﻋﻨﻬﺎ‬‫ﺪﺭﻛﻪ ﻟﻮﻻ ﺭﺑﻂ ﺍﻟﻜﻠﻤﺎﺕ ﲜﺬﻭﺭﻫﺎ ﺍﻟﻠﻐﻮﻳﺔ ﺍﳌﺘﻔﺮ‬‫ﻟﻨﺎ ﺃﻥ ﻧ‬
$ $ $

šúüÏÜÅ¡ø)ßJø9$# ) ] : ‫ ﻁ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻤﺘﺎ‬، ‫ ﺱ‬، ‫ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻕ‬

.. ‫ﺻﻔﺖ ﻫﺎﺗﺎﻥ ﺍﻟﻜﻠﻤﺘﺎﻥ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﲤﺎﻣﺎﹰ‬‫ ﻭﻗﺪ ﻭ‬، [ ( tbqäÜÅ¡»s)ø9$# ) ، (
[ ٤٢ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tûüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 ÅÝó¡É)ø9$$Î/ NæhuZ÷•t/ Nä3÷n$$sù |MôJs3ym ÷bÎ)ur )

٩ : ‫ ( ] ﺍﳊﺠﺮﺍﺕ‬šúüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) ( (#þqäÜÅ¡ø%r&ur ÉAô‰yèø9$$Î/ $yJåks]÷•t/ (#qßsÎ=ô¹r'sù )

[
br& öNä.Ì•»tƒÏŠ `ÏiB /ä.qã_Ì•øƒä† óOs9ur ÈûïÏd‰9$# ’Îû öNä.qè=ÏG»s)ムöNs9 tûïÏ%©!$# Ç`tã ª!$# â/ä38yg÷Ytƒ žw )
[ ٨ : ‫ ( ] ﺍﳌﻤﺘﺤﻨﺔ‬tûüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 öNÍköŽs9Î) (#þqäÜÅ¡ø)è?ur óOèdr•Žy9s?

$¨Br&ur ÇÊÍÈ #Y‰x©u‘ (#÷r§•ptrB y7Í´¯»s9'ré'sù zNn=ó™r& ô`yJsù ( tbqäÜÅ¡»s)ø9$# $¨ZÏBur tbqßJÎ=ó¡ßJø9$# $¨ZÏB $¯Rr&ur )
[ ١٥ – ١٤ : ‫ ( ] ﺍﳉﻦ‬$Y7sÜym zO¨YygyfÏ9 (#qçR%s3sù tbqäÜÅ¡»s)ø9$#
١٥٦ 
، ( ‫ ﻝ‬، ‫ ﺩ‬، ‫ ( ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻉ‬šcqä9ω÷ètƒ ) ‫ﻭﺍﳌﺴﺄﻟﺔ ﻧﻔﺴﻬﺎ ﳒﺪﻫﺎ ﰲ ﻛﻠﻤﺔ‬
.. ‫ﺣﻴﺚ ﺗﺄﰐ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺘﻌﻠﹼﻘﺔﹰ ﲝﺎﻝ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‬
[ ١ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬šcqä9ω÷ètƒ öNÍkÍh5t•Î/ (#rã•xÿx. tûïÏ%©!$# ¢OèO )

[ ١٥٠ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬šcqä9ω÷ètƒ óOÎgÎn/t•Î/ Nèdur Íot•ÅzFy$$Î/ tbqãZÏB÷sムŸw šúïÏ%©!$#ur )

[ ١٥٩ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbqä9ω÷ètƒ ¾ÏmÎ/ur Èd,ptø:$$Î/ šcr߉öku‰ ×p¨Bé& #Óy›qãB ÏQöqs% `ÏBur )

[ ١٨١ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬šcqä9ω÷ètƒ ¾ÏmÎ/ur Èd,ysø9$$Î/ tbr߉öku‰ ×p¨Bé& !$oYø)n=yz ô`£JÏBur )

[ ٦٠ : ‫ ( ] ﺍﻟﻨﻤﻞ‬tbqä9ω÷ètƒ ×Pöqs% öNèd ö@t/ 4 «!$# yì¨B ×m»s9Ïär& )

.. !!!‫ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟‬..
‫ ﻭﻗﻴﺎﺱ‬، ‫ ﻁ ( ﰲ ﺇﻃﺎﺭ ﻣﻌﲎ ﺇﻋﻄﺎﺀ ﺍﻟﺸﻲﺀ ﺣﻘﹼﻪ‬، ‫ ﺱ‬، ‫ ﺗﺪﻭﺭ ﺩﻻﻻﺕ ﺍﳉﺬﺭ ) ﻕ‬..
.. ‫ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‬‫ﺍﻷﻣﻮﺭ ﰲ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﻻ ﳝﻴﻞ ﻋﻠﻰ ﻃﺮﻑ‬
[ ١٥٢ : ‫ ( ( ] ﺍﻷﻧﻌﺎﻡ‬ÅÝó¡É)ø9$$Î/ tb#u”•ÏJø9$#ur Ÿ@ø‹x6ø9$# (#qèù÷rr&ur )

[ ٥٤ : ‫ ( ] ﻳﻮﻧﺲ‬tbqßJn=ôàムŸw öNèdur 4 ÅÝó¡É)ø9$$Î/ OßgoY÷•t/ š†ÅÓè%ur )

[ ٤٧ : ‫ ( ( ] ﺍﻷﻧﺒﻴﺎﺀ‬$\«ø‹x© Ó§øÿtR ãNn=ôàè? Ÿxsù ÏpyJ»uŠÉ)ø9$# ÏQöqu‹Ï9 xÝó¡É)ø9$# tûïΗºuqyJø9$# ßìŸÒtRur )

‫ ﻓﻼ ﻳﺄﺧﺬ ﻃﺮﻑ‬، ‫ ﺣﻘﱠﻪ‬‫ﻌﻄﻲ ﻟﻜﻞﱢ ﺫﻱ ﺣﻖ‬‫ﻭﺍﻟﻘﺴﻄﺎﺱ ﺍﳌﺴﺘﻘﻴﻢ ﻫﻮ ﺃﻗﻮﻡ ﺍﳌﻴﺎﺯﻳﻦ ﺍﻟﱵ ﺗ‬
.. ‫ ﺁﺧﺮ‬‫ ﻃﺮﻑ‬‫ﻣﻦ ﺣﻖ‬
[ ٣٥ : ‫ ( ] ﺍﻹﺳﺮﺍﺀ‬4 ËLìÉ)tFó¡ßJø9$# Ĩ$sÜó¡É)ø9$$Î/ (#qçRΗur ÷Läêù=Ï. #sŒÎ) Ÿ@ø‹s3ø9$# (#qèù÷rr&ur )
.. ‫ﺎﹰ‬‫ ﻫﻮ ﺗﻌﺎﺩﻝ ﻛﻔﱵ ﺍﳌﻴﺰﺍﻥ ﺗﻌﺎﺩﻻﹰ ﺗﺎﻣ‬، ‫ﻓﺎﻟﻘﺴﻄﺎﺱ ﺍﻟﺬﻱ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻧﺰﻥ ﺑﻪ‬
‫ ﻭﻫﻲ ﺗﻌﲏ ﺍﻟﺬﻳﻦ ﻻ ﻳﺰﻧﻮﻥ‬.. ( ‫ ﻫﻲ ﻣﻦ ﺍﻟﻔﻌﻞ ) ﻗﺴﻂﹶ‬، ( tbqäÜÅ¡»s)ø9$# ) ‫ﻭﻛﻠﻤﺔ‬
‫ ﻓﺤﻴﻨﻤﺎ ﻳﺰﻧﻮﻥ ﺍﻷﻣﻮﺭ ﺑﻴﻨﻬﻢ‬، ‫ﺍﻷﻣﻮﺭ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﻘﺴﻄﺎﺱ ﻭﻻ ﻳﺮﻳﺪﻭﻥ ﺫﻟﻚ‬
‫‪١٥٧ ‬‬
‫ﻭﺑﲔ ﺍﻵﺧﺮﻳﻦ ﻳ‪‬ﺮﺟ‪‬ﺤﻮﻥ – ﺩﺍﺋﻤﺎﹰ – ﻛﻔﹼﺘﻬﻢ ﻋﻠﻰ ﻛﻔﹼﺔ‪ ‬ﻏﲑﻫﻢ ﻇﻠﻤﺎﹰ ﻭﻋﺪﻭﺍﻧﺎﹰ ‪ ..‬ﻭﻫﻢ‬
‫‪Ĩ$¨Z9$# ’n?tã (#qä9$tGø.$# #sŒÎ) tûïÏ%©!$# ÇÊÈ tûüÏÿÏeÿsÜßJù=Ïj9 ×@÷ƒur‬‬ ‫ﺑﺬﻟﻚ ﻳﺘ‪‬ﺼﻔﻮﻥ ﺑﺼﻔﺔ ﺍﳌﹸﻄﻔﱢﻔﲔ ‪) :‬‬
‫„‪ ] ( tbrçŽÅ£øƒä† öNèdqçRy—¨r rr& öNèdqä9$x. #sŒÎ)ur ÇËÈ tbqèùöqtGó¡o‬ﺍﳌﻄﻔﻔﲔ ‪[ ٣ – ١ :‬‬

‫ﺃﻣ‪‬ﺎ ﻛﻠﻤﺔ ) ‪ ، ( šúüÏÜÅ¡ø)ßJø9$#‬ﻓﻬﻲ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﳌﺘﻌﺪ‪‬ﻱ ) ﺃﻗﺴﻂﹶ ( ‪ ،‬ﺣﻴﺚ ﺍﻟﺘﻌﺪ‪‬ﻱ‬

‫ﻳﻘﻠﺐ ﺍﳌﻌﲎ ﺇﱃ ﺍﻟﻨﻘﻴﺾ ‪ ..‬ﻭﻫﺬﺍ ﺑﻴ‪‬ﻦ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪ ( Ü>#{•ôãF{$#‬ﻫﻲ ﻣﻦ‬
‫ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﺭ ‪ ،‬ﺏ ( ﻭﻟﻜﻨ‪‬ﻬﺎ ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﳌﺘﻌﺪ‪‬ﻱ ) ﺃﻋﺮﺏ‪ ( ‬ﺍﻟﺬﻱ ﻳﻘﻠﺐ ﺍﳌﻌﲎ ﺇﱃ‬
‫ﺍﻟﻨﻘﻴﺾ ‪ ..‬ﻭ‪‬ﻗﹶﻠﹾﺐ‪ ‬ﺍﳌﻌﲎ ﻟﻠﻨﻘﻴﺾ ﻧﺘﻴﺠﺔ ﺍﻟﺘﻌﺪ‪‬ﻱ ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎﹰ ﺑﲔ ﺍﻟﻔﻌﻞ ) ‪ ، ( uÚt•tã‬ﻭﺍﻟﻔﻌﻞ‬

‫‪uQöqtƒ ¼çnã•à±øtwUur %Z3Y|Ê Zpt±ŠÏètB ¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur‬‬ ‫) &‪) .. ( uÚt•ôãr‬‬
‫‪ ] ( 4‘yJôãr& ÏpyJ»uŠÉ)ø9$#‬ﻃﻪ ‪[ ١٢٤ :‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﹸﻘﺴِﻄﹸﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺰﻧﻮﻥ ﺍﻷﻣﻮﺭ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻵﺧﺮﻳﻦ ﲝﻴﺚ ﺗﻜﻮﻥ ﻛﻔﹼﺘﻬﻢ‬
‫ﺇﻣ‪‬ﺎ ﻣﺘﻌﺎﺩﻟﺔ ﻣﻊ ﻛﻔﹼﺔ ﻏﲑﻫﻢ ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﻳ‪‬ﺮﺟ‪‬ﺤﻮﻥ ﻛﻔﹼﺔ ﻏﲑﻫﻢ ﻋﻠﻰ ﺣﺴﺎﺏ ﻛﻔﹼﺘﻬﻢ ‪ ،‬ﳐﺎﻓﺔ ﻣﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﺇﺫﺍ ﺣﻜﻤﻮﺍ ﺑﲔ ﺍﻟﻨﺎﺱ ﳛﻜﻤﻮﻥ ﺑﺎﻟﻘﺴﻂ ﲝﻴﺚ ﻳﺄﺧﺬ ﻛﻞﹼ ﺫﻱ ﺣﻖ‪ ‬ﺣﻘﱠﻪ ‪..‬‬
‫ﻫﺬﺍ ﺍﻟﺘﻘﺎﺑﻞ ﺑﲔ ﻛﻠﻤﺔ ) ‪ ( šúüÏÜÅ¡ø)ßJø9$#‬ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﻛﻠﻤﺔ ) ‪( tbqäÜÅ¡»s)ø9$#‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( tûüÏÿÏeÿsÜßJù=Ïj9‬ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻧﺮﺍﻩ ﰲ ﳎﻤﻮﻉ ﻭﺭﻭﺩﳘﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( šúüÏÜÅ¡ø)ßJø9$#‬ﺗﺮﺩ ﺛﻼﺙ ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﻭﻛﻠﻤﺘﺎ ]] ) ‪ ) ( tbqäÜÅ¡»s)ø9$#‬ﻣﺮ‪‬ﺗﲔ‬
‫( ‪ ) ( tûüÏÿÏeÿsÜßJù=Ïj9 ) ،‬ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ( [[ ﺗﺮﺩﺍﻥ ﺛﻼﺙ ﻣﺮ‪‬ﺍﺕ ﺃﻳﻀﺎﹰ ‪..‬‬
‫ﺇﺫﺍﹰ ﻫﺎﺗﺎﻥ ﺍﻟﻜﻠﻤﺘﺎﻥ ‪ ( tbqäÜÅ¡»s)ø9$# ) ، ( šúüÏÜÅ¡ø)ßJø9$# ) :‬ﱂ ﲣﺮﺟﺎ ﻋﻦ ﺇﻃﺎﺭ ﻣﻌﲎ‬
‫ﺟﺬﺭﳘﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﲏ ﻗﻴﺎﺱ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺍﻟﻘﺴﻄﺎﺱ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻟﻜﻞﹼ ﺫﻱ ﺣ ‪‬ﻖ‬
‫ﺣﻘﱠﻪ ‪ ..‬ﻓﺎﳌﻘﺴﻄﻮﻥ ﻳﻜﻮﻥ ﻗﻴﺎﺳﻬﻢ ﲝﻴﺚ ﺗﻜﻮﻥ ﺍﻷﻣﻮﺭ ﺇﻣ‪‬ﺎ ﻋﺪﻻﹰ ﺗﺎﻣ‪‬ﺎﹰ ﻭﺇﻣ‪‬ﺎ ﻟﺼﺎﱀ ﻏﲑﻫﻢ‬
‫‪١٥٨ ‬‬
‫ﺧﺸﻴﺔﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﻘﺎﺳﻄﻮﻥ ﻳﻘﻴﺴﻮ‪‬ﺎ ﲝﻴﺚ ﺗﻜﻮﻥ ﺩﺍﺋﻤﺎﹰ ﻟﺼﺎﳊﻬﻢ ﻋﻠﻰ ﺣﺴﺎﺏ‬
‫ﻏﲑﻫﻢ ﻇﻠﻤﺎﹰ ﻭﻋﺪﻭﺍﻧﺎﹰ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﺩ ‪ ،‬ﻝ ( ﻓﺘﺪﻭﺭ ﻣﺸﺘﻘﹼﺎﺗﻪ ﺿﻤﻦ ﺇﻃﺎﺭ ﺗﺴﻮﻳﺔ ﺍﻷﻣﻮﺭ ﻭﻣﻮﺍﺯﻧﺘﻬﺎ‬
‫ﻭﺗﻘﻮﳝﻬﺎ ﻋﻠﻰ ﻫﻴﺌﺔ ﻣﺘﻮﺍﺯﻧﺔ ‪..‬‬
‫‪ÇÐÈ y7s9y‰yèsù y71§q|¡sù y7s)n=yz “Ï%©!$# ÇÏÈ ÉOƒÌ•x6ø9$# y7În/t•Î/ x8¡•xî $tB ß`»|¡RM}$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪ ] ( š•t7©.u‘ uä!$x© $¨B ;ou‘qß¹ Äd“r& þ’Îû‬ﺍﻻﻧﻔﻄﺎﺭ ‪[ ٨ – ٦ :‬‬
‫ﻭﺍﻟﻌﺪﻝ ﻫﻮ ﺇﻋﺎﺩﺓ ﺍﻷﻣﻮﺭ ﺇﱃ ﺳﻮﻳ‪‬ﺘﻬﺎ ‪ ..‬ﻟﺬﻟﻚ ﻓﺎﻟﻔﺪﻳﺔ ﻫﻲ ﻋﺪﻝ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﳏﺎﻭﻟﺔ ﻹﻋﺎﺩﺓ‬
‫ﺍﻷﻣﻮﺭ ﺇﱃ ﺳﻮﻳ‪‬ﺘﻬﺎ ‪..‬‬
‫) ‪ ] ( 3 !$pk÷]ÏB õ‹s{÷sムžw 5Aô‰tã ¨@à2 öAω÷ès? bÎ)ur‬ﺍﻷﻧﻌﺎﻡ ‪[ ٧٠ :‬‬
‫ﻭﺍﻻﻋﺘﺪﺍﻝ ﻫﻮ ﺍﻟﺘﻮﺳ‪‬ﻂ ﺑﲔ ﺣﺎﻟﲔ ﰲ ﻛﻢ‪ ‬ﺃﻭ ﻛﻴﻒ ‪ ..‬ﻭﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻟﺰﻭﺟﺎﺕ ﻫﻮ ﺇﻗﺎﻣ ﹸﺔ‬
‫ﺗﻮﺍﺯﻥ‪ ‬ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻦ ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺘﻢ‪ ‬ﺍﳌﻴﻞﹸ ﺑﺎﺗ‪‬ﺠﺎﻩ‪ ‬ﺩﻭﻥ ﺍﻵﺧﺮ ‪ ،‬ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻋﻈﻤﺔ‬
‫ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ ﺗﺼﻒ ﻋﻼﻗﺔ ﺍﻟﺮﺟﻞ ﻣﻊ ﺯﻭﺟﺎﺗﻪ ﺑﺼﻴﻐﺔ ﺍﻟﻌﺪﻝ ﻭﻟﻴﺲ ﺑﺼﻴﻐﺔ ﺍﻟﻘﺴﻂ ‪ ..‬ﻭﳌﹼﺎ‬
‫ﻛﺎﻧﺖ ﻋﺎﻃﻔﺔ ﺍﻟﺮﺟﻞ ﻻ ﻳﺴﺘﻄﻴﻊ ﺗﻮﺯﻳﻌﻬﺎ ﺑﺸﻜﻞﹴ ﻣﺘﻮﺍﺯﻥ‪ ‬ﺑﲔ ﺯﻭﺟﺎﺗﻪ ‪ ،‬ﻛﻮ‪‬ﺎ ﻟﻴﺴﺖ‬
‫ﻣﺴﺄﻟﺔﹰ ﻣﺎﺩﻳ‪‬ﺔ ﺗ‪‬ﻘﺎﺱ ﲟﻮﺍﺯﻳﲔ ﺍﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﺪﻝﹶ ﺍﻟﺘﺎﻡ‪ ‬ﺑﻴﻨﻬﻦ‪ ‬ﻣﻬﻤﺎ ﺣﺮﺹ ‪..‬‬
‫) ‪ ] ( ( öNçFô¹t•ym öqs9ur Ïä!$|¡ÏiY9$# tû÷üt/ (#qä9ω÷ès? br& (#þqãè‹ÏÜtFó¡n@ `s9ur‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٢٩ :‬‬
‫ﺃﻣ‪‬ﺎ ﻋﻼﻗﺔ ﻭﱄﹼ ﺃﻣﺮ ﺍﻟﻴﺘﻴﻢ ﻣﻊ ﺍﻟﻴﺘﻴﻢ ‪ ،‬ﻳﺼﻔﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻴﻐﺔ ﺍﻟﻘﺴﻂ ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﻟﻴﺴﺖ‬
‫ﻋﻼﻗﺔ ﻣﻮﺍﺯﻧﺔ ﺷﻲﺀ ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﻋﻤﻠﻴ‪‬ﺔ ﻗﻴﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﻻ ﻋﻼﻗﺔ ﻟﻐﲑ‬
‫ﺍﻟﻴﺘﻴﻢ ﺑﻪ ‪..‬‬
‫) ‪ ] ( 4 ÅÝó¡É)ø9$$Î/ 4’yJ»tFu‹ù=Ï9 (#qãBqà)s? cr&ur‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٢٧ :‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺘﻌﺪﻳﻞ ﺑﺎﻟﺸﻲﺀ ﻳﻌﲏ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ ﻭﺇﺭﺟﺎﻉ ﺍﻷﻣﻮﺭ ﺇﻟﻴﻪ ‪ ،‬ﻓﻨﺤﻦ ﻋﻨﺪﻣﺎ‬
‫ﻧﻌﺪﻝ ﺑﺎﳋﲑ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻨﺎ ﻋﻤﻠﻨﺎ ﺧﲑﺍﹰ ‪ ،‬ﻷﻧ‪‬ﻨﺎ ﻧﻜﻮﻥ ﻗﺪ ﻗﺴﻨﺎ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺍﳋﲑ ﻭﺃﺭﺟﻌﻨﺎﻫﺎ‬
‫‪١٥٩ ‬‬
‫ﺇﻟﻴﻪ ‪ ..‬ﻭﻋﻨﺪﻣﺎ ﻧﻌﺪﻝ ﺑﺎﻟﺸﺮ‪ ‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻨﺎ ﻋﻤﻠﻨﺎ ﺷﺮ‪‬ﺍﹰ ‪ ،‬ﻷﻧ‪‬ﻨﺎ ﻧﻜﻮﻥ ﻗﺪ ﻗﺴﻨﺎ ﺍﻷﻣﻮﺭ ﻋﻠﻰ‬
‫ﺍﻟﺸﺮ‪ ‬ﻭﺃﺭﺟﻌﻨﺎﻫﺎ ﺇﻟﻴﻪ ‪..‬‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( šcqä9ω÷ètƒ‬ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﺮﺗﺒﻂ ﺑﺎﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗ‪‬ﻘـﺎﺱ‬

‫ﻋﻠﻴﻬﺎ ﺍﻷﻣﻮﺭ ‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) &‪ ] ( tbqä9ω÷ètƒ ×Pöqs% öNèd ö@t/ 4 «!$# yì¨B ×m»s9Ïär‬ﺍﻟﻨﻤـﻞ ‪، [ ٦٠ :‬‬
‫ﻳﻌﲏ ﺃﻧ‪‬ﻬﻢ ﻳﻘﻴﺴﻮﻥ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﲟﻘﺎﻳﻴﺴﻬﻢ ‪ ،‬ﻭﻳﺮﺟﻌﻮ‪‬ﺎ ﺇﱃ ﻫﺬﻩ ﺍﳌﻘﺎﻳﻴﺲ ‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫) ‪ ] ( šcqä9ω÷ètƒ ¾ÏmÎ/ur Èd,ysø9$$Î/ tbr߉öku‰ ×p¨Bé& !$oYø)n=yz ô`£JÏBur‬ﺍﻷﻋﺮﺍﻑ ‪ ، [ ١٨١ :‬ﻳﻌﲏ ﺃﻧ‪‬ﻬﻢ‬
‫ﻳﻘﻴﺴﻮﻥ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ‪ ،‬ﻭﻳﺮﺟﻌﻮ‪‬ﺎ ﺇﱃ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻕ ‪ ،‬ﺱ ‪ ،‬ﻁ ( ﻭﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﺩ ‪ ،‬ﻝ ( ‪،‬‬
‫ﻛﻞﱞ ﻣﻨﻬﺎ ﺗﺪﻭﺭ ﰲ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ‪ ،‬ﻭﻧﺮﻯ ﺃﻥﱠ‬
‫ﻟﻜﻞﱟ ﻣﻦ ﺍﳉﺬﺭﻳﻦ ﻣﺎﻫﻴ‪‬ﺘﻪ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻩ ‪ ،‬ﻓﻼ ﳝﻜﻦ ﻷﺣﺪﳘﺎ ﺃﻥ ﻳ‪‬ﻠﻐﻲ ﺍﻵﺧﺮ ﺃﻭ ﺃﻥ ﻳﻨﻮﺏ ﻋﻨﻪ‬
‫‪ÉAô‰yèø9$$Î/ $yJåks]÷•t/ (#qßsÎ=ô¹r'sù‬‬ ‫‪ ..‬ﻭﺗﺘﺠﻠﹼﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪) :‬‬
‫‪ ] ( šúüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) ( (#þqäÜÅ¡ø%r&ur‬ﺍﳊﺠﺮﺍﺕ ‪ .. [ ٩ :‬ﻓﺎﻹﺻﻼﺡ ﺑﺎﻟﻌﺪﻝ ﻳﻌﲏ‬
‫ﻗﻴﺎﺱ ﺍﻷﻣﻮﺭ ﺑﻴﻨﻬﻤﺎ ﲝﻴﺚ ﻻ ﳝﻴﻞ ﻃﺮﻑ ﻋﻠﻰ ﺁﺧﺮ ﻓﻴﻈﻠﻤﻪ ‪ ..‬ﻭﺍﻟﻘﺴﻂ ﻫﻮ ﺍﳌﻴﺰﺍﻥ ﺍﳊﻖ‬
‫ﺍ‪‬ﺮ‪‬ﺩ ﻋﻨﻬﻤﺎ ‪ ،‬ﻭﺍﻟﺬﻱ ﳚﺐ ﺍﺗ‪‬ﺒﺎﻋﻪ ﰲ ﻫﺬﺍ ﺍﻹﺻﻼﺡ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪ ،‬ﻭﰲ ﻗﺼ‪‬ﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ‪ ،‬ﻭﰲ ﻣﺴﺄﻟﺔ ﺃﻫـﻞ‬
‫ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﺑﲎ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﻓﻴﻬﺎ ﺟﺪﺍﺭﺍﹰ ‪ ،‬ﻧﺮﻯ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﳌﺼﻮ‪‬ﺭ ﳍﺬﻩ ﺍﻟﻘﺼ‪‬ﺔ‬
‫‪ ،‬ﻧﺮﻯ ﻛﻠﻤﺔ ) ‪.. ( >ptƒö•s%‬‬
‫‪#y‰y`uqsù $yJèdqàÿÍh‹ŸÒムbr& (#öqt/r'sù $ygn=÷dr& !$yJyèôÜtGó™$# >ptƒö•s% Ÿ@÷dr& !$u‹s?r& !#sŒÎ) #Ó¨Lym $s)n=sÜR$$sù‬‬ ‫)‬
‫‪ ] ( #\•ô_r& Ïmø‹n=tã |Nõ‹y‚-Gs9 |Mø¤Ï© öqs9 tA$s% ( ¼çmtB$s%r'sù žÙs)Ztƒ br& ߉ƒÌ•ãƒ #Y‘#y‰É` $pkŽÏù‬ﺍﻟﻜﻬﻒ ‪:‬‬
‫‪[ ٧٧‬‬
١٦٠ 
.. ( ÏpuZƒÏ‰yJø9$# ) ‫ﺔ ﻧﺮﻯ ﻭﺭﻭﺩ ﻛﻠﻤﺔ‬‫ﺭ ﳍﺬﻩ ﺍﻟﻘﺼ‬‫ ﺍﳌﹸﺼﻮ‬‫ﻭﰲ ﺳﻴﺎﻕ ﺍﻟﻨﺺ‬
tb%x.ur $yJßg©9 Ö”\x. ¼çmtFøtrB šc%x.ur ÏpuZƒÏ‰yJø9$# ’Îû Èû÷üyJŠÏKtƒ Èû÷üyJ»n=äóÏ9 tb%s3sù â‘#y‰Ågø:$# $¨Br&ur )
4 y7Îi/¢‘ `ÏiB ZpyJômu‘ $yJèdu”\x. %y`Ì•÷‚tGó¡tƒur $yJèd£‰ä©r& !$tóè=ö7tƒ br& y7•/u‘ yŠ#u‘r'sù $[sÎ=»|¹ $yJèdqç/r&

[ ٨٢ : ‫ ( ] ﺍﻟﻜﻬﻒ‬#ZŽö9|¹ ÏmøŠn=¨æ ìÏÜó¡n@ óOs9 $tB ã@ƒÍrù's? y7Ï9ºsŒ 4 “Ì•øBr& ô`tã ¼çmçGù=yèsù $tBur
.. !!!‫ﻓﻤﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﺫﻟﻚ ؟‬
‫ ﻥ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻛﺬﻟﻚ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ‬، ‫ ﺩ‬، ‫ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻡ‬
: ‫ ﻧﺮﻯ ﻣﺎ ﻳﻠﻲ‬، ( ‫ ﻱ‬، ‫ ﺭ‬، ‫) ﻕ‬
‫ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ﲨﻴﻌﺎﹰ‬، ‫ﺓ‬‫ ( ﻣﺮ‬١٤ ) ‫ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ÏpuZƒÏ‰yJø9$# ) ‫ – ﻭﺭﺩﺕ ﻛﻠﻤﺔ‬١
‫ﻓﺔ ﺑﺄﻝ‬‫ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ﻣﻌﺮ‬، ‫ﺓ‬‫ ( ﻣﺮ‬٣٣ ) ‫ ﻭﻭﺭﺩﺕ ﻛﻠﻤﺔ ﺍﻟﻘﺮﻳﺔ‬، ‫ﻓﺔﹰ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ‬‫ﻣﻌﺮ‬
.. ( >ptƒö•s% ) ‫ﻓﺔ‬‫ ( ﻭﻏﲑ ﻣﻌﺮ‬sptƒó•s)ø9$# ) ‫ﺍﻟﺘﻌﺮﻳﻒ‬

‫ ﺑﻴﻨﻤﺎ‬.. ‫ﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫( ﻣﻀﺎﻓﺔ ﻭﻻ ﻣﺮ‬ ÏpuZƒÏ‰yJø9$# ) ‫ – ﱂ ﺗﺄﺕ ﻛﻠﻤﺔ‬٢

.. ( !$oYÏKtƒö•s% ) ، ( ( öNà6ÏGtƒö•s% ) ، ( š•ÏGtƒö•s% ) : ‫ﻭﺭﺩﺕ ﺍﻟﻘﺮﻳﺔ ﻣﻀﺎﻓﺔ‬

‫ﻠﻚ‬‫ﺓ ﻭ‬‫ﺴﺄﻝ ﻭﲤﻠﻚ ﺍﻟﻘﻮ‬‫ﻮﻃﺒﺖ ﺍﻟﻘﺮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺬﺍﺕ ﺗﺆﻣﻦ ﻭﺗ‬‫ – ﺧ‬٣
‫ﺨﺎﻃﺐ ﺍﳌﺪﻳﻨﺔ‬‫ ﻭﱂ ﺗ‬.. ‫ﻮﻃﺒﺖ ﺧﻄﺎﺏ ﺍﻟﻌﻘﻼﺀ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﺧ‬، ‫ﻬﺎ‬‫ﻭﺗﻔﺴﺪ ﻭﺗﻌﺘﻮ ﻋﻦ ﺃﻣﺮ ﺭﺑ‬
.. ‫ﺑﺬﻟﻚ ﺍﳋﻄﺎﺏ‬
[ ٩٨ : ‫§} ( ] ﻳﻮﻧﺲ‬çRqムtPöqs% žwÎ) !$pkß]»yJƒÎ) !$ygyèxÿuZsù ôMuZtB#uä îptƒö•s% ôMtR%x. Ÿwöqn=sù )

[ ٨٢ : ‫ ( ( ] ﻳﻮﺳﻒ‬$pkŽÏù $uZù=t6ø%r& ûÓÉL©9$# uŽ•Ïèø9$#ur $pkŽÏù $¨Zà2 ÓÉL©9$# sptƒö•s)ø9$# È@t«ó™ur )

[ ٦ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬šcqãZÏB÷sムöNßgsùr& ( !$yg»oYõ3n=÷dr& >ptƒö•s% `ÏiB Nßgn=ö6s% ôMuZtB#uä !$tB )

[ ٤٨ : ‫× ( ] ﺍﳊﺞ‬pyJÏ9$sß š†Éfur $olm; àMø‹n=øBr& >ptƒö•s% `ÏiB ûÉiïr(Ÿ2ur )

‫‪١٦١ ‬‬
‫) ‪ ] ( $ydr߉|¡øùr& ºptƒö•s% (#qè=yzyŠ #sŒÎ) x8qè=ßJø9$# ¨bÎ) ôMs9$s%‬ﺍﻟﻨﻤﻞ ‪[ ٣٤ :‬‬

‫) ‪ ] ( y7÷Fy_t•÷zr& ûÓÉL©9$# š•ÏGtƒö•s% `ÏiB Zo§qè% ‘‰x©r& }‘Ïd >ptƒö•s% `ÏiB ûÉiïr'x.ur‬ﳏﻤﺪ ‪[ ١٣ :‬‬

‫) ‪ ] ( ¾Ï&Î#ß™â‘ur $pkÍh5u‘ Í•öDr& ô`tã ôMtGtã >ptƒö•s% `ÏiB ûÉiïr'x.ur‬ﺍﻟﻄﻼﻕ ‪[ ٨ :‬‬

‫‪ – ٤‬ﻛﻠﻤﺔ ) &‪ ( ã@÷dr‬ﺗﺄﰐ ﻣﻀﺎﻓﺔ ﻟﻠﻘﺮﻳﺔ ‪ ،‬ﻭﺗﺄﰐ ﻣﻀﺎﻓﺔ ﻟﻠﻤﺪﻳﻨﺔ ‪..‬‬

‫) ‪ ] ( tbrçŽÅ³ö;tGó¡o„ ÏpoYƒÏ‰yJø9$# ã@÷dr& uä!%y`ur‬ﺍﳊﺠﺮ ‪[ ٦٧ :‬‬

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

‫ﳑ‪‬ﺎ ﺳﺒﻖ ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﺪﻳﻨﺔ ﺗﺮﺩ ﺻﻔﺔﹰ ﻟﻠﺠﺎﻧﺐ ﺍﳌﺎﺩ‪‬ﻱ ﺍﳊﻀﺎﺭﻱ ﻟﻠﺘﺠﻤﻌ‪‬ﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪،‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺼﻔﺔ ﻇﺎﻫﺮﺓ ﻭﻣ‪‬ﺸﺎﻫﺪﺓ ﻭﺑﺎﻟﺘﺎﱄ ﻣﻌﺮﻭﻓﺔ ‪ ،‬ﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﺃﻥﹼ ) ‪ ( ÏpuZƒÏ‰yJø9$#‬ﺗﺄﰐ ﺩﺍﺋﻤﺎﹰ‬

‫ﻣﻌﺮ‪‬ﻓﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ‪ ،‬ﻭﱂ ﺗﺄﺕ ﻧﻜﺮﺓ ﻭﻻ ﻣﺮ‪‬ﺓ ‪ ..‬ﺃﻣ‪‬ﺎ ) ‪ ( sptƒó•s)ø9$#‬ﻓﺘﺮﺩ ﺻﻔﺔﹰ ﳉﻤﻴﻊ‬
‫ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ﻭﺍﻟﻌﻘﺎﺋﺪﻳ‪‬ﺔ ‪ ،‬ﺗﻠﻚ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﻈﺎﻫﺮ ﻭﻣﻨﻬﺎ ﺍﳌﺨﻔﻲ ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﺗﺄﰐ ﻣ‪‬ﻌﺮ‪‬ﻓﺔ ) ‪ ( sptƒó•s)ø9$#‬ﻭﺗﺄﰐ ﻏﲑ ﻣﻌﺮ‪‬ﻓﺔ ) ‪ ، ( >ptƒö•s%‬ﻭﺭﺃﻳﻨﺎﻫﺎ ﺗ‪‬ﻀﺎﻑ ‪،‬‬
‫ﻭﺗ‪‬ﺨﺎﻃﹶﺐ ﻛﺬﺍﺕ ﻋﺎﻗﻠﺔ ﺗﺆﻣﻦ ﻭﺗﻈﻠﻢ ﻭ‪....... ‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻭﺭﻭﺩ ﻛﻠﻤﱵ ﺍﻟﻘﺮﻳﺔ ﻭﺍﳌﺪﻳﻨﺔ ﰲ ﻗﺼ‪‬ﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﻟﻌﺒﺪ‬
‫ﺍﻟﺼﺎﱀ ﻳﺄﰐ ﺑﺸﻜﻞﹴ ﻣ‪‬ﻄﻠﻖﹴ ﻳﻮﺍﻓﻖ ﻣﻮﺍﻓﻘﺔﹰ ﻣﻄﻠﻘﺔ ﺍﳌﻮﻗﻒ ﺍﳌﻨﺎﺳﺐ ﰲ ﻛﻞﹼ ﺣﺎﻟﺔ ‪ ..‬ﻓﻄﻠﺐ‬
‫ﺍﻟﻄﻌﺎﻡ ﻳﺘﻌﻠﹼﻖ ﺑﺎﳉﺎﻧﺐ ﺍﻟﺒﺸﺮﻱ ﻣﻦ ﻛﺮﻡﹴ ﻭﻏﲑﻩ ‪ ،‬ﻭﻫﺬﺍ ﺗ‪‬ﻨﺎﺳﺒﻪ ﻛﻠﻤﺔ ﻗﺮﻳﺔ ‪ ،‬ﺑﻴﻨﻤﺎ ﺑﻨﺎﺀ‬
‫ﺍﳉﺪﺍﺭ ﻳﺘﻌﻠﹼﻖ ﺑﺎﳉﺎﻧﺐ ﺍﳌﺎﺩ‪‬ﻱ ﺍﳊﻀﺎﺭﻱ ‪ ،‬ﻭﻫﺬﺍ ﺗﻨﺎﺳﺒﻪ ﻛﻠﻤﺔ ﺍﳌﺪﻳﻨﺔ ‪..‬‬
‫ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﺧﺮﻯ ﻓﺈﻥﱠ ﻫﺬﻳﻦ ﺍﻟﻐﻼﻣﲔ ﺻﺎﺣﱯ ﺍﳉﺪﺍﺭ ﻳﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺠﻤ‪‬ﻊ ﺍﻟﺒﺸﺮﻱ‬
‫ﺍﻧﺘﻤﺎﺀً ﻣﺎﺩﻳ‪‬ﺎﹰ ﻓﻘﻂ ‪ ،‬ﲟﻌﲎ ﻳﺄﻛﻠﻮﻥ ﻭﻳﺸﺮﺑﻮﻥ ﻭﻳﻌﻴﺸﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﺘﺠﻤ‪‬ﻊ ﺍﻟﺒﺸﺮﻱ ‪ ،‬ﻓﻬﻤﺎ‬
‫ﻳﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺠﻤ‪‬ﻊ ﺍﻧﺘﻤﺎﺀً ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺔ ﺍﳌﺪﻳﻨﺔ ﺍﻟﱵ ﺗﺼﻔﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﻮﺻﻒ )‬
١٦٢ 
‫ ﻭﻫﺬﺍﻥ ﺍﻟﻐﻼﻣﺎﻥ ﻻ ﻳﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻫﺬﺍ‬.. ( ÏpuZƒÏ‰yJø9$# ’Îû Èû÷üyJŠÏKtƒ Èû÷üyJ»n=äóÏ9 tb%s3sù â‘#y‰Ågø:$# $¨Br&ur
‫ﻊ ﺗﻌﻠﻘﺎﹰ ﻣﻦ ﺯﺍﻭﻳﺔ‬‫ﺬﺍ ﺍﻟﺘﺠﻤ‬ ‫ ﻟﺬﻟﻚ ﱂ ﻳﺘﻌﻠﹼﻘﺎ‬.. ‫ﻊ ﺍﻧﺘﻤﺎﺀَ ﻣﻌﺘﻘﺪ ﻭﻓﻜﺮ ﻭﺃﺧﻼﻕ ﻭﻗﻴﻢ‬‫ﺍﻟﺘﺠﻤ‬
.. ‫ﻭﺻﻔﻪ ﺑﺼﻔﺔ ﺍﻟﻘﺮﻳﺔ‬
$ $ $
) ‫ ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺮﺩ ﺑﺼﻴﻎﹴ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺴﺮﻋﺔ‬، ‫ ﺝ‬، ‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ‬
‫ ﻭﺍﻟﻌﺎﺟﻞ ﻭﺍﻟﻌﺎﺟﻠﺔ ﻧﻘﻴﺾ‬، ‫ ﻓﺎﻻﺳﺘﻌﺠﺎﻝ ﻫﻮ ﺍﻻﺳﺘﺤﺜﺎﺙ ﻭﻃﻠﺐ ﺍﻟﻌﺠﻠﺔ‬، ( ‫ﻧﻘﻴﺾ ﺍﻟﺒﻂﺀ‬
.. ‫ ﻭﻋﺠﻠﺖ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺍﺳﺘﺒﻘﺘﻪ‬، ‫ﺍﻵﺟﻞ ﻭﺍﻵﺟﻠﺔ‬
، ‫ ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬، ‫ ﺝ‬، ‫ﺿﻤﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﻓﻴﻪ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ‬
‫ ﻝ ( ﺑﺈﻃﺎﺭ‬، ‫ ﺝ‬، ‫ ( ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ‬Ÿ@ôfÏèø9$# ) ‫ ﺑﻜﻠﻤﺔ‬‫ﻣﺎ ﻋﻼﻗﺔ ﺍﳌﻌﲏ‬
.. !!!‫ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ؟‬
.. ( Ÿ@ôfÏèø9$# ) ‫ﺔ ﺍﻟﱵ ﺗﺮﺩ ﻓﻴﻬﺎ ﻛﻠﻤﺔ‬‫ﻫﺬﻩ ﻫﻲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‬
[ ٥١ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcqßJÎ=»sß öNçFRr&ur ¾Ínω÷èt/ .`ÏB Ÿ@ôfÏèø9$# ãNè?õ‹sƒªB$# §NèO )

[ ٥٤ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬Ÿ@ôfÏèø9$# ãNä.ÏŒ$sƒÏkB$$Î/ Nà6|¡àÿRr& öNçFôJn=sß öNä3¯RÎ) ÉQöqs)»tƒ )

[ ٩٢ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcqßJÎ=»sß öNçFRr&ur ¾Ínω÷èt/ .`ÏB Ÿ@ôfÏèø9$# ãNè?õ‹sƒªB$# §NèO )

[ ٩٣ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬4 öNÏdÌ•øÿà6Î/ Ÿ@ôfÏèø9$# ãNÎgÎ/qè=è% ’Îû (#qç/Ì•ô©é&ur $uZøŠ|Átãur $uZ÷èÏÿxœ (#qä9$s% )

[ ١٥٣ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬àM»oYÉi•t6ø9$# ÞOßgø?uä!%y` $tB ω÷èt/ .`ÏB Ÿ@ôfÏèø9$# (#rä‹sƒªB$# ¢OèO )

: ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬4 î‘#uqäz ¼ã&©! #Y‰|¡y_ WxôfÏã óOÎgÍhŠÎ=ãm ô`ÏB ¾Ínω÷èt/ .`ÏB 4Óy›qãB ãPöqs% x‹sƒªB$#ur )
[ ١٤٨
[ ١٥٢ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬öNÎgÎn/§‘ `ÏiB Ò=ŸÒxî öNçlé;$uZt•y™ Ÿ@ôfÏèø9$# (#rä‹sƒªB$# tûïÏ%©!$# ¨bÎ) )

[ ٨٨ : ‫ ( ] ﻃﻪ‬Ö‘#uqäz ¼ã&©! #Y‰|¡y_ WxôfÏã öNßgs9 ylt•÷zr'sù )

‫‪١٦٣ ‬‬
‫) ‪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

‫‪ ] ( 7‹ŠÏYym @@ôfÏèÎ/‬ﻫﻮﺩ ‪[ ٦٩ :‬‬

‫) ‪ ] ( &ûüÏJy™ 9@ôfÏèÎ/ uä!$yÚsù ¾Ï&Î#÷dr& #’n<Î) sø#t•sù‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ٢٦ :‬‬

‫ﺇﻥﱠ ﺍﺭﺗﺒﺎﻁ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪ ( Ÿ@ôfÏèø9$#‬ﻛﻤﺸﺘﻖ‪ ‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ ‪ ،‬ﺝ ‪ ،‬ﻝ (‬
‫ﺑﺪﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﻭﺑﺒﺎﻗﻲ ﺍﻟﻔﺮﻭﻉ ﺍﳌﺘﻔﺮ‪‬ﻋﺔ ﻋﻨﻪ ‪ ،‬ﻫﻮ ﺍﺭﺗﺒﺎﻁﹲ ﻣ‪‬ﻄﻠﹶﻖ ‪ ،‬ﻭﻹﺩﺭﺍﻙ – ﻣﺎ‬
‫ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻪ – ﻣﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻨﻈﺮ ﰲ ﲨﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺮﺩ‬
‫ﻓﻴﻬﺎ ﻛﻠﻤﺔ ) ‪ ، ( Ÿ@ôfÏèø9$#‬ﻭﺑﺬﻟﻚ ﺳﻨﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺮﺗﺒﻂ ﲝﺪﺛﲔ ﻓﻘﻂ ‪:‬‬
‫‪ – ١‬ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻄﻌﺎﻡﹴ ﻟﻀﻴﻮﻓﻪ ﺍﳌﻼﺋﻜﺔ ‪..‬‬
‫‪ – ٢‬ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﺍﺗ‪‬ﺨﺬﻩ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺇﳍﺎﹰ ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻟﺴﺎﻣﺮﻱ‪ ‬ﳍﻢ‬
‫‪..‬‬
‫ﻭﰲ ﻫﺬﻳﻦ ﺍﳊﺪﺛﲔ ﻧﺮﻯ ﺃﻥﱠ ﺍﺳﺘﺒﺎﻕ ﺍﻷﻣﺮ ‪ ،‬ﻭﻃﻠﺐ ﺍﻟﻌﺠﻠﺔ ﻭﺍﻟﺴﺮﻋﺔ ﻗﺪ ﺣﺼﻞ ‪..‬‬
‫) ‪br& y]Î7s9 $yJsù‬‬ ‫ﻓﺈﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﺎﺀ ﺑﺎﻟﻌﺠﻞ ﻛﻄﻌﺎﻡﹴ ﻟﻀﻴﻮﻓﻪ ﻋﻠﻰ ﻭﺟﻪ‪ ‬ﻣﻦ ﺍﻟﺴﺮﻋﺔ‬
‫`‪ ، ( 7‹ŠÏYym @@ôfÏèÎ/ uä!%y‬ﻭﻗﺒﻞ ﺃﻥ ﻳﺴﺄﳍﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺮﻳﺪﻭﻥ ﻃﻌﺎﻣﺎﹰ ﺃﻡ ﻻ ‪ ..‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻳ‪‬ﺒﻴ‪‬ﻦ ﺫﻟﻚ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪.. ‬‬
‫) ‪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

‫‪ ] ( 7‹ŠÏYym @@ôfÏèÎ/‬ﻫﻮﺩ ‪[ ٦٩ :‬‬

‫) )‪uä!$yÚsù ¾Ï&Î#÷dr& #’n<Î) sø#t•sù ÇËÎÈ tbrã•s3Y•B ×Pöqs% ÖN»n=y™ tA$s% ( $VJ»n=y™ (#qä9$s)sù Ïmø‹n=tã (#qè=yzyŠ øŒÎ‬‬

‫‪Ÿw (#qä9$s% ( Zpxÿ‹Åz öNåk÷]ÏB }§y_÷rr'sù ÇËÐÈ šcqè=ä.ù's? Ÿwr& tA$s% öNÍköŽs9Î) ÿ¼çmt/§•s)sù ÇËÏÈ &ûüÏJy™ 9@ôfÏèÎ/‬‬

‫?‪ ] ( 5OŠÎ=tæ ?N»n=äóÎ/ çnr㕤±o0ur ( ô#y‚s‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ٢٨ – ٢٥ :‬‬

١٦٤ 
‫ ﺃﻡ ﺍﻟﻔﺎﺀﺍﺕ ﺍﻟﱵ ﺗﺘﺎﻟﺖ ﰲ‬، ‫ ( ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ‬y]Î7s9 $yJsù ) ‫ﺔ‬‫ﻓﺴﻮﺍﺀٌ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ﲨﻴﻌﻬﺎ‬، [ ( §y_÷rr'sù ) ، ö( ÿ¼çmt/§•s)sù ) ، ( uä!$yÚsù ) ، #( sø#t•sù ) ] ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺆﻛﹼﺪ ﺃﻥﱠ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬‫ ﻭﻛﻞﱡ ﺫﻟﻚ ﻳ‬.. ‫ﻞ‬‫ﺸﲑ ﺇﱃ ﺍﻟﺴﺮﻋﺔ ﻭﻋﺪﻡ ﺍﻟﺘﻤﻬ‬‫ﺗ‬
.. ‫ﻞ ﻭﻗﺒﻞ ﺃﻥ ﻳﺴﺄﻝ ﺿﻴﻮﻓﻪ‬‫ﻩ ﺑﺴﺮﻋﺔ ﻭﺩﻭﻥ ﲤﻬ‬‫ ﺃﻋﺪ‬‫ﺍﻟﺴﻼﻡ ﻟﻀﻴﻮﻓﻪ ﻫﻮ ﻃﻌﺎﻡ‬
‫ ﻧﺘﻴﺠﺔ‬، ‫ ﳍﻢ‬‫ﺨﺬﻭﺍ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻟﺴﺎﻣﺮﻱ‬‫ﻭﻛﺬﻟﻚ ﻗﻮﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺗ‬
.. ‫ﻬﻢ ﻗﺪ ﺿﻠﹼﻮﺍ‬‫ﻬﻢ ﻭﺃﻧ‬‫ﻬﻢ ﺍﺳﺘﻌﺠﻠﻮﺍ ﺃﻣﺮ ﺭﺑ‬‫ ﻭﻗﺪ ﻋﺮﻓﻮﺍ ﺃﻧ‬، ‫ﻬﻢ‬‫ﺍﺳﺘﻌﺠﺎﳍﻢ ﻷﻣﺮ ﺭﺑ‬
ö•Ïÿøótƒur $oYš/z’ $oYôJymö•tƒ öN©9 ûÈõs9 (#qä9$s% (#q•=|Ê ô‰s% öNßg¯Rr& (#÷rr&u‘ur öNÍgƒÏ‰÷ƒr& þ_Îû xÝÉ)ß™ $®RmQur )
$ZÿÅ™r& z`»t7ôÒxî ¾ÏmÏBöqs% 4’n<Î) #Óy›qãB yìy_u‘ $£Js9ur ÇÊÍÒÈ šúïÎŽÅ£»y‚ø9$# šÆÏB ¨ûsðqà6uZs9 $uZs9

[ ١٥٠ – ١٤٩ : ‫ ( ( ] ﺍﻷﻋﺮﺍﻑ‬öNä3În/u‘ z•öDr& óOçFù=Éftãr& ( ü“ω÷èt/ .`ÏB ’ÎTqãKçFøÿn=yz $yJ|¡ø¤Î/ tA$s%
‫ﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻌﺠﻠﺔ‬ ‫ﻭﺣﱴ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻔﺎﻋﻞ ﻣﻊ ﻣﺎ ﳛﻴﻂ‬
.. ‫ﻭﺍﻟﺴﺮﻋﺔ‬
àMù=Éftãur “Ì•rOr& #’n?tã ÏäIw'ré& öNèd tA$s% ÇÑÌÈ 4Óy›qßJ»tƒ y7ÏBöqs% `tã š•n=yfôãr& !$tBur * )
: ‫“‘ ( ] ﻃﻪ‬Ì•ÏB$¡¡9$# ãLài¯=|Êr&ur x8ω÷èt/ .`ÏB y7tBöqs% $¨ZtFsù ô‰s% $¯RÎ*sù tA$s% ÇÑÍÈ 4ÓyÌ÷ŽtIÏ9 Éb>u‘ y7ø‹s9Î)
[ ٨٥ – ٨٣
.. ‫ ﲤﹼﺖ ﻋﻠﻰ ﺩﺭﺟﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻌﺠﻠﺔ‬، ‫ﻬﻢ‬‫ﻭﺣﱴ ﻣﺴﺄﻟﺔ ﺇﺧﺮﺍﺝ ﺍﻟﻌﺠﻞ ﻣﻦ ﺣﻠﻴ‬
$yg»oYøùx‹s)sù ÏQöqs)ø9$# 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

[ ٨٨ – ٨٧ : ‫ ( ] ﻃﻪ‬zÓŤoYsù 4Óy›qãB çm»s9Î)ur öNà6ßg»s9Î)

‫‪١٦٥ ‬‬
‫ﺇﻥﱠ ﺗﺘﺎﺑﻊ ﺍﻟﻔﺎﺀﺍﺕ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ] ) ‪) ، ( 7Ï9ºx‹s3sù ) ، ( $yg»oYøùx‹s)sù‬‬
‫‪ [ ( zÓŤoYsù ) ، ( #qä9$s)sù ) ، ö( ylt•÷zr'sù‬ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﺍﻟﺴﺮﻋﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺮﻳﺚ ﻭﺍﻻﺳﺘﻌﺠﺎﻝ ﰲ‬
‫ﻫﺬﺍ ﺍﻷﻣﺮ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻭ‪‬ﺻ‪‬ﻒ‪ ‬ﺍﻟﻌﺠﻞ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻜﻠﻤﺔ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ )‬
‫ﻉ ‪ ،‬ﺝ ‪ ،‬ﻝ ( ﻫﻮ ﻭﺻﻒ‪ ‬ﻣﻄﻠﻖ ‪ ،‬ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻣﻄﻠﻘﺎﹰ ﲝﻴﺜﻴ‪‬ﺎﺕ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﲢﻴﻂ ‪‬ﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻓﻜﻠﻤﺔ ﺍﻟﻌﺠﻞ ﻛﻮﺻﻒ ﻟﻠﻤﺴﺄﻟﺘﲔ ﺍﳌﺬﻛﻮﺭﺗﲔ ﱂ ﲣﺮﺝ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ‬
‫ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﺭﺩ ﻟﻠﺠﺬﺭ ) ﻡ ‪ ،‬ﻫـ ‪ ،‬ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺳﺘﺔ ﻓﺮﻭﻉ ‪..‬‬
‫) ‪ ] ( 4 onqã_âqø9$# “Èqô±o„ È@ôgßJø9$%x. &ä!$yJÎ/ (#qèO$tóム(#qèVŠÉótGó¡o„ bÎ)ur‬ﺍﻟﻜﻬﻒ ‪[ ٢٩ :‬‬

‫) )‪] ( ÈbqäÜç7ø9$# ’Îû ’Í?øótƒ È@ôgßJø9$%x. ÇÍÍÈ ÉOŠÏOF{$# ãP$yèsÛ ÇÍÌÈ ÏQq—%¨“9$# |Nt•yfx© žcÎ‬‬
‫ﺍﻟﺪﺧﻠﻦ ‪[ ٤٥ – ٤٣ :‬‬
‫) ‪ ] ( È@ôgçRùQ$$x. âä!$yJ¡¡9$# ãbqä3s? tPöqtƒ‬ﺍﳌﻌﺎﺭﺝ ‪[ ٨ :‬‬

‫) ‪ ] ( ¸x‹Î=s% ö/àSù=ÎdgtBur ÏpyJ÷è¨Z9$# ’Í<'ré& tûüÎ/Éj‹s3çRùQ$#ur ’ÎTö‘sŒur‬ﺍﳌﺰﻣﻞ ‪[ ١١ :‬‬

‫) ‪ ] ( #J‰÷ƒurâ‘ öNßgù=ÎgøBr& tûïÍ•Ïÿ»s3ø9$# È@ÎdgyJsù‬ﺍﻟﻄﺎﺭﻕ ‪[ ١٧ :‬‬

‫ﻓﻤﺎ ﻋﻼﻗﺔ ﻫﺬﻩ ﺍﳌﺸﺘﻘﹼﺎﺕ ﺑﺒﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪ ،‬ﻭﲜﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ؟ ‪..‬‬
‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻡ ‪ ،‬ﻫـ ‪ ،‬ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ‬
‫ﻭﺍﻵﲦﲔ ﻭﺍﳌﻜﺬﹼﺑﲔ ‪ ،‬ﻭﺗﺄﰐ ﻭﺻﻔﺎﹰ ﻟﺸﺮﺍ‪‬ﻢ ﻭﻃﻌﺎﻣﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻭﺗﺄﰐ ﻭﺻﻔﺎﹰ ﻟﻠﺴﻤﺎﺀ‬
‫ﻋﻨﺪ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ..‬ﻭﰲ ﺫﻟﻚ ﻛﻠﹼﻪ ﺍﺑﺘﻌﺎﺩ‪ ‬ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻋﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﲢﻜﻢ ﺍﻟﻜﻮﻥ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﻧﻘﻴﺾ ﺫﻟﻚ ‪..‬‬
‫‪١٦٦ ‬‬
‫ﺇﻥﱠ ﺍﺭﺗﺒﺎﻁ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻡ ‪ ،‬ﻫـ ‪ ،‬ﻝ ( ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﻜﺬﹼﺑﲔ ﻭﺍﻵﲦﲔ ﻧﺮﺍﻩ ﻳﺮﺳﻢ‬
‫ﻟﻨﺎ ﺻﻮﺭﺓ ﺗﺮﻛﻬﻢ – ﺑﻌﺪ ﺗﺒﻠﻴﻐﻬﻢ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ – ﻳﺒﺘﻌﺪﻭﻥ ﻋﻦ ﻣﻨﻬﺞ ﺍﳊﻖ ‪ ،‬ﻭﺻﻮﺭﺓ‬
‫ﲣﺒ‪‬ﻄﻬﻢ ﰲ ﻇﻠﻤﺎﺕ ﺍﻟﻀﻼﻝ ﺩﻭﻥ ﻣﻌﻴﺎﺭ ‪ ،‬ﻭﺻﻮﺭﺓ ﻓﻘﺪﺍ‪‬ﻢ ﻟﻄﺮﻳﻖ ﺍﻟﺴﻼﻣﺔ ‪ ..‬ﻓﺈﻣﻬﺎﳍﻢ‬
‫ﻳﻌﲏ ﺇﻧﻈﺎﺭﻫﻢ ﻭﺗﺮﻛﻬﻢ ﻳﻔﻘﺪﻭﻥ ﺍﻟﺜﻮﺍﺏ ﺍﳌﺮﺗﺒﻂ ﺑﺎﺗ‪‬ﺒﺎﻋﻬﻢ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﻨﺎﻟﻮﻥ ﺍﻟﻌﻘﺎﺏ‬
‫ﺍﳌﺮﺗﺒﻂ ﺑﺘﺮﻙ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪..‬‬
‫ﻭﺍﺭﺗﺒﺎﻁ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺑﺸﺮﺍﺏ ﻫﺆﻻﺀ ﻭﻃﻌﺎﻣﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻳﻌﲏ ﻓﻘﺪﺍﻥ‬
‫ﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻄﻌﺎﻡ ﻟﻠﺼﻔﺎﺕ ﺍﳊﺴﻨﺔ ﺍﻟﺴﻠﻴﻤﺔ ‪ ،‬ﻭﺍﺑﺘﻌﺎﺩﳘﺎ ﻋﻦ ﻛﻞﱢ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻧﻌﺮﻓﻬﺎ ﻋﻦ‬
‫ﺍﻟﻄﻌﺎﻡ ‪ ،‬ﻓﻘﻴﺢ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺻﺪﻳﺪﻫﻢ ‪ ،‬ﻭﺷﺠﺮﺓ ﺍﻟﺰﻗﹼﻮﻡ ‪ ،‬ﺍﻟﻠﺬﺍﻥ ﻳﺸﻮﻳﺎﻥ ﺍﻟﻮﺟﻮﻩ ﻭﻳﻐﻠﻴﺎﻥ‬
‫ﰲ ﺍﻟﺒﻄﻮﻥ ‪ ،‬ﻟﻴﺴﺎ ﻃﻌﺎﻣﺎﹰ ﻭﺷﺮﺍﺑﺎﹰ ﻳﺘ‪‬ﺼﻔﺎﻥ ﺑﺼﻔﺎﺕ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﻧﻌﺮﻓﻬﺎ ‪..‬‬
‫ﻭﺍﺭﺗﺒﺎﻁ ﻣﺸﺘﻖ‪ ‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺑﺎﻟﺴﻤﺎﺀ ﻋﻨﺪ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻳﻌﲏ‬
‫ﻓﻘﺪﺍﻥ ﺍﻟﺴﻤﺎﺀ ﻟﻠﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻧﻴ‪‬ﺔ ﺍﻟﻨﺎﻇﻤﺔ ﳊﺮﻛﺔ ﻣﻜﻮ‪‬ﻧﺎ‪‬ﺎ ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﲢﻜﻤﻬﺎ ﻗﺒﻞ ﺫﻟﻚ ‪،‬‬
‫ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺳﺒﺒﺎﹰ ﰲ ﻋﺪﻡ ﻓﺴﺎﺩﻫﺎ ‪ ،‬ﻭﰲ ﺑﻘﺎﺋﻬﺎ ﻣﺘﻮﺍﺯﻧﺔ ﻏﲑ ﳐﺘﻠﺔ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻹﻃﺎﺭ ﺍﶈﻴﻂ ﲜﻤﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻡ ‪ ،‬ﻫـ ‪ ،‬ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ‪ ،‬ﻳﻌﲏ ﺃﻥﱠ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻮﺻﻮﻓﺔ ﲟﺸﺘﻖ‪ ‬ﻣﻦ ﻫﺬﻩ ﺍﳌﺸﺘﻘﹼﺎﺕ ‪ ،‬ﻗﺪ ﺗﺮﻛﺖ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴ‪‬ﺔ‬
‫ﺍﳋﻴ‪‬ﺮﺓ ﺍﳊﺴﻨﺔ ‪ ،‬ﻭﺍﺗ‪‬ﺠﻬﺖ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻧﻘﻴﺾ ﺫﻟﻚ ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺳﻮﺀ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻳﺮﺩ ﻟﻠﺠﺬﺭ ) ﻭ ‪ ،‬ﺭ ‪ ،‬ﺩ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪ ( ١١‬ﻣﺸﺘﻘﹼﺎﹰ ‪ ..‬ﻭﻻ ﺑﺪ‪ ‬ﺃﻥﱠ ﲨﻴﻊ ﻫﺬﻩ‬
‫ﺍﳌﺸﺘﻘﹼﺎﺕ ﲢﻤﻞ ﺩﻻﻻﺕ‪ ‬ﻣﻦ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫ﻭﺭﺩ‪ ‬ﺍﻟﺸﻲﺀ ﻳﻌﲏ ﺃﺗﺎﻩ ﻭﺣﻀﺮ ﺇﻟﻴﻪ ‪..‬‬
‫) ‪ ] ( šcqà)ó¡o„ Ĩ$¨Y9$# šÆÏiB Zp¨Bé& Ïmø‹n=tã y‰y`ur šútïô‰tB uä!$tB yŠu‘ur $£Js9ur‬ﺍﻟﻘﺼﺺ ‪:‬‬
‫‪[ ٢٣‬‬
‫ﻭﺃﻭﺭﺩﻩ ﺍﻟﺸﻲﺀ ﺃﺫﻫﺒﻪ ﺇﻟﻴﻪ ﻭﺃﺣﻀﺮﻩ ‪..‬‬
‫) ‪ ] ( ߊrâ‘öqyJø9$# ߊö‘Èqø9$# }§ø©Î/ur ( u‘$¨Z9$# ãNèdyŠu‘÷rr'sù ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¼çmtBöqs% ãP߉ø)tƒ‬ﻫﻮﺩ ‪[ ٩٨ :‬‬
‫‪١٦٧ ‬‬
‫ﻭﺍﳌﻮﺭﺩ ﻫﻮ ﺍﳌﻨﻬﻞ ‪ ..‬ﻭﻣﻮﺭﺩ ﺍﳌﺎﺀ ﻫﻮ ﻣﻨﻬﻞ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳ‪‬ﺆﺗﻰ ﺇﻟﻴﻪ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻮﺍﺭﺩ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺮﺩ ﺍﳌﺎﺀ ﳉﻠﺒﻪ ‪..‬‬
‫) ‪ ] ( ( ¼çnuqø9yŠ 4’n<÷Šr'sù öNèdyŠÍ‘#ur (#qè=y™ö‘r'sù ×ou‘$§‹y™ ôNuä!%y`ur‬ﻳﻮﺳﻒ ‪[ ١٩ :‬‬
‫ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﺗﺮﲰﻪ ﻟﻨﺎ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻭ ‪ ،‬ﺭ ‪ ،‬ﺩ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪ ،‬ﻛﻴﻒ ﻧﺘﺼﻮ‪‬ﺭ ﻣﻌﲎ ﺍﳌﺸﺘﻖ ) ‪ ( ZoyŠö‘ur‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﻫﻞ ﳜﺮﺝ – ﻫﺬﺍ ﺍﳌﺸﺘﻖ –‬
‫ﻋﻦ ﺩﻻﻻﺕ ﺟﺬﺭﻩ ﺍﻟﻠﻐﻮﻱ ؟ ‪..‬‬
‫) ‪ ] ( Èb$ydÏd‰9$$x. ZoyŠö‘ur ôMtR%s3sù âä!$yJ¡¡9$# ÏM¤)t±S$# #sŒÎ*sù‬ﺍﻟﺮﲪﻦ ‪[ ٣٧ :‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺗﺸﺒﻴﻪ ﺍﻟﺴﻤﺎﺀ ﺑﺎﳌﻬﻞ ﻫﻮ ﻭﺻﻒ‪ ‬ﻟﻠﺴﻤﺎﺀ ﻋﻨﺪ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻳ‪‬ﺒﻴ‪‬ﻦ ﺣﺎﳍﺎ ﻋﻨﺪﻣﺎ‬
‫ﺗﻔﻘﺪ ﻗﻮﺍﻧﲔ ﺍﺗ‪‬ﺰﺍ‪‬ﺎ ﺍﳌﺴﺨ‪‬ﺮﺓ ﳍﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﺗ‪‬ﺠﺎﻫﻬﺎ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺰﻭﺍﻝ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ) ‪ ( ZoyŠö‘ur‬ﻟﻠﺴﻤﺎﺀ ﻭﻗﺘﺌﺬ‪ ‬ﻫﻲ ﻭﺻﻒ‪ ‬ﺁﺧﺮ ﻳ‪‬ﺒﻴ‪‬ﻦ ﺣﻘﻴﻘﺘﻬﺎ – ﺁﻧﺬﺍﻙ – ﻣﻦ‬
‫ﺯﺍﻭﻳﺔ ﺑﻨﻴﺘﻬﺎ ﻭﺍ‪‬ﻴﺎﺭ ﺑﻨﺎﺋﻬﺎ ﺍﳌﹸﺤﻜﻢ ﻭﺗﻐﻴ‪‬ﺮ ﺣﺎﳍﺎ ‪..‬‬
‫) ‪3“t•s? $¨B ( $]%$t7ÏÛ ;Nºuq»yJy™ yìö7y™ t,n=y{ “Ï%©!$#‬‬ ‫ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﺴﻤﺎﺀ ﺍﻟﱵ ﻻ ﻧﺮﻯ ﻓﻴﻬﺎ ﻓﻄﻮﺭﺍﹰ‬
‫‪ ] ( 9‘qäÜèù `ÏB 3“t•s? ö@yd uŽ|Çt7ø9$# ÆìÅ_ö‘$$sù ( ;Nâq»xÿs? `ÏB Ç`»uH÷q§•9$# È,ù=yz †Îû‬ﺍﳌﻠﻚ ‪، [ ٣ :‬‬
‫ﻭﺍﻟﱵ ﻧﺮﺍﻫﺎ ﻣﺒﻨﻴ‪‬ﺔ ﺑﻨﺎﺀ ﳏﻜﻤﺎﹰ ) ‪ ] ( [ä!$oYÎ/ uä!$yJ¡¡9$#ur $V©ºt•Ïù uÚö‘F{$# ãNä3s9 Ÿ@yèy_ “Ï%©!$#‬ﺍﻟﺒﻘﺮﺓ‬

‫‪ ] ( $yg»oYø‹t^t/ y#ø‹x. ôMßgs%öqsù Ïä!$yJ¡¡9$# ’n<Î) (#ÿrã•ÝàZtƒ óOn=sùr& ) ، [ ٢٢ :‬ﻕ ‪ ، [ ٦ :‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ‬

‫) ‪ô`ÏB (#rä‹àÿZs? br& öNçF÷èsÜtGó™$# ÈbÎ) ħRM}$#ur Çd`Ågø:$# uŽ|³÷èyJ»tƒ‬‬ ‫ﳝﻜﻦ ﺷﻖ‪ ‬ﺑﻨﺎﺋﻬﺎ ﻭﺧﺮﻗﻪ ﻭﻭﺭﻭﺩﻫﺎ‬
‫&‪ÏäIw#uä Äd“r'Î7sù ÇÌÌÈ 9`»sÜù=Ý¡Î0 žwÎ) šcrä‹àÿZs? Ÿw 4 (#rä‹àÿR$$sù ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Í‘$sÜø%r‬‬

‫‘‪ ] ( Èb#uŽÅÇtG^s? Ÿxsù Ó¨$ptéUur 9‘$¯R `ÏiB Ôâ#uqä© $yJä3ø‹n=tã ã@y™ö•ãƒ ÇÌÍÈ Èb$t/Éj‹s3è? $yJä3În/u‬ﺍﻟﺮﲪﻦ ‪:‬‬

‫‪ ..... [ ٣٥ – ٣٣‬ﻫﺬﻩ ﺍﻟﺴﻤﺎﺀ ﺍﻟﱵ ﻻ ﻧﺴﺘﻄﻴﻊ ﻭﺭﻭﺩﻫﺎ ﻭﺍﻟﻨﻔﺎﺫ ﻣﻦ ﺃﻗﻄﺎﺭﻫﺎ ‪ ،‬ﺑﺴﺒﺐ‬

‫‪١٦٨ ‬‬
‫ﺑﻨﺎﺋﻬﺎ ﺍﶈﻜﻢ ﺍﻟﺬﻱ ﻻ ﻓﻄﻮﺭ ﻓﻴﻪ ﻭﻻ ﺃﺑﻮﺍﺏ ﻟﻜﻲ ﻧﺮﺩﻫﺎ ﻭﻧﻨﻔﺬ ﻣﻦ ﺃﻗﻄﺎﺭﻫﺎ ‪ ،‬ﺳﺘ‪‬ﻄﻮﻯ ﻋﻨﺪ‬
‫ﺍﻟﺴﺎﻋﺔ ﻛﻄﻲ‪ ‬ﺍﻟﺴﺠﻞ ﻟﻠﻜﺘﺐ ‪ ،‬ﻟﺘﻌﻮﺩ ﺇﱃ ﺧﻠﻘﻬﺎ ﺍﻷﻭ‪‬ﻝ ‪..‬‬
‫‪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 ‫)‬
‫‪ ] ( šúüÎ=Ïè»sù $¨Zä. $¯RÎ) 4 !$oYøŠn=tã #´‰ôãur‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ١٠٤ :‬‬

‫ﻭﺳﺘﻜﻮﻥ ﺃﺑﻮﺍﺑﺎﹰ ﻭﺳﺒﻼﹰ ﻭﻃﺮﻗﺎﹰ ﱂ ﺗﻜﻦ ﻣﻦ ﻗﺒﻞ ) ‪] ( $\/ºuqö/r& ôMtR%s3sù âä!$yJ¡¡9$# ÏMysÏGèùur‬‬

‫ﺍﻟﻨﺒﺄ ‪ ، [ ١٩ :‬ﻓﻬﻲ ﻭﻗﺘﺌﺬ‪ ‬ﰲ ﻃﺮﻳﻘﻬﺎ ﺇﱃ ﺍﻟﺰﻭﺍﻝ ) ‪ ] ( ôMsÜϱä. âä!$uK¡¡9$# #sŒÎ)ur‬ﺍﻟﺘﻜﻮﻳﺮ ‪١١ :‬‬
‫[ ‪ ...‬ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺍﶈﻜﻢ ﺍﻟﺬﻱ ﻻ ﺷﻖ‪ ‬ﻓﻴﻪ ﻭﻻ ﺑﺎﺏ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﻭﺭﻭﺩﻩ ﻭﺍﻟﻨﻔﺎﺫ ﻣﻨﻪ‬
‫‪ ،‬ﺳﻴﻨﻬﺎﺭ ﻋﻨﺪ ﺍﻟﺴﺎﻋﺔ ﻭﻳﺰﻭﻝ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﺘﻜﻮﻥ ﺍﻟﺴﻤﺎﺀ ﺃﺑﻮﺍﺑﺎﹰ ﺗ‪‬ﺮ‪‬ﺩ‪ ‬ﻣﻦ ﻛﻞﱢ ﺻﻮﺏ ‪.....‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﻟﻨﺎ ﻛﻠﻤﺔ ) ‪ ( ZoyŠö‘ur‬ﻣﺸﺘﻘﹼﺔﹰ ﻣﻦ ﺍﳉﺬﺭ ) ﻭ ‪ ،‬ﺭ ‪ ،‬ﺩ ( ‪،‬‬
‫ﻛﺼﻔﺔ ﻟﻠﺴﻤﺎﺀ ﻋﻨﺪ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫‪ZoyŠö‘ur ôMtR%s3sù‬‬ ‫( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﺍﻫﺎ ﻣﺴﺒﻮﻗﺔﹰ ﺑﻜﻠﻤﺔ ﻓﻜﺎﻧﺖ )‬ ‫‪ZoyŠö‘ur‬‬ ‫ﻭﻛﻠﻤﺔ )‬
‫‪ ، ( Èb$ydÏd‰9$$x.‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﻭﺻﻒ‪ ‬ﻣﻄﻠﻖ‪ ‬ﻟﻜﻴﻨﻮﻧﺔ ﺍﻟﺴﻤﺎﺀ ﻭﻗﺘﺌﺬ‪ ، ‬ﻭﻟﻴﺴﺖ ﻭﺻﻔﺎﹰ ﳌﺴﺄﻟﺔ‪‬‬
‫ﺃﹸﺧﺮﻯ ﻳ‪‬ﺸﺒ‪‬ﻪ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﺍﻟﺴﻤﺎﺀ ‪ ..‬ﺃﻣ‪‬ﺎ ﻛﻠﻤﺔ ) ‪ ، ( Èb$ydÏd‰9$$x.‬ﻓﻨﺮﺍﻫﺎ ﻣﺴﺒﻮﻗﺔﹰ ﲝﺮﻑ‬
‫ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﻜﺎﻑ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ ﺗﺼﻒ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧﺮﻯ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺩ ‪ ،‬ﻫـ ‪ ،‬ﻥ (‬
‫ﻳ‪‬ﺸﺒ‪‬ﻪ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﺍﻟﺴﻤﺎﺀ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲝﺮﻓﻴ‪‬ﺘﻪ ﻫﻮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﻤﺎﺕ ﻫﻲ ﻣﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺍﻟﻮﺻﻒ ﻣﻄﻠﻖ ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﻟﻜﻠﻤﺔ ﲜﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﻫﻲ ﻋﻼﻗﺔ ﺍﻟﻔﺮﻉ‬
‫ﺑﺄﺻﻠﻪ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
 

 
 
 
 
 
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adnan@thekr.net
 ‫‪ ‬‬

‫‪ ..‬ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗـﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃـﹰﺎ‬
‫ﻛﺎﻣﻼﹰ ﲜﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﲢﻤﻞ ﻣﻌﲎ‪ ‬ﻻ ﳜﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ‬
‫‪ ،‬ﻭﻛﻨ‪‬ﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ ﺍﻗﺘﻀﺘﻬﺎ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻴﺴـﺖ‬
‫ﻭﺿﻌﻴ‪‬ﺔ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺸﺮ ﺃﹸﻓﺮﻏﹶﺖ ﻓﻴﻬﺎ ﺍﳌﻌﺎﱐ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﻛﻠﻤﺎﺕ ﻗﺎﳍﺎ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﲝﺮﻓﻴ‪‬ﺘﻬﺎ ﻛﻤﺎ ﻫﻲ ﲤﺎﻣﺎﹰ ﰲ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺇﻥﱠ ﻣﺎ ﻧﻨﻄﻖ ﺑـﻪ ﻋـﱪ‬
‫ﺃﻟﺴﻨﺘﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩ‪‬ﻱ ﻫﻮ ﺍﻻﺭﺗﺴﺎﻡ ﺍﳌﺎﺩ‪‬ﻱ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﻭﺍﺣﺪﺓ ﻭﺻﻒ ﻭﺗﺴﻤﻴﺔ ‪ ،‬ﻓﺘﺄﰐ ﺍﲰﺎﹰ ‪ ،‬ﻭﺗﺄﰐ ﺻﻔﺔﹰ ‪ ،‬ﻭﺗﺄﰐ ﺍﲰـﺎﹰ‬
‫ﻭﺻﻔﺔﹰ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ..‬ﻭﻫﻲ ﺩﺍﺋﻤﺎﹰ ﺗﺴﺘﻤﺪ‪ ‬ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺟـﺬﺭﻫﺎ‬
‫ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪..‬‬
‫ﻭﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻛﺎﺳﻢ ﺫﺍﺕ ﺗ‪‬ﺴﻤ‪‬ﻲ ﺫﻭﺍﺗﺎﹰ ﻣ‪‬ﺤﺪ‪‬ﺩﺓ ‪ ،‬ﻭﺑﻴﻨـﻬﺎ‬
‫ﻛﺎﺳﻢ ﺻﻔﺔ ﺗﺼﻒ ﺻﻔﺔﹰ ﺧﺎﺻ‪‬ﺔﹰ ﻣﻦ ﺻﻔﺎﺕ‪ ‬ﺫﺍﺕ‪ ‬ﻣﺎ ‪ ،‬ﻧﺎﺗﺞ‪ ‬ﻋـﻦ ﻋـﺪﻡ ﺇﺩﺭﺍﻙ ﺩﻻﻻﺕ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ﺑﺎﻟﻜﻠﻤﺎﺕ ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺃﲰﺎﺀ ﺫﺍﺕ ﺃﻡ ﺃﲰﺎﺀ ﺻﻔﺎﺕ ‪..‬‬
‫ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﻳﺘﻔﺮ‪‬ﻉ ﻋﻦ ﺟﺬﺭ ﻟﻐﻮﻱ ﻟﻴﺤﻤﻞ ﻣﻌﲎ‪ – ‬ﻣﻦ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ –‬
‫ﻳﺘﻌﻠﹼﻖ‪ ‬ﲟﺎﻫﻴ‪‬ﺔ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺬﻭﺍﺕ ﺍﻷُﺧﺮﻯ ‪ ..‬ﺃﻣ‪‬ﺎ ﺃﲰـﺎﺀ ﺍﻟﺼـﻔﺎﺕ‬
‫ﻓﺘﺘﻔﺮ‪‬ﻉ ﻋﻦ ﺟﺬﺭﹴ ﻟﻐﻮﻱ‪ ‬ﻟﺘﺤﻤﻞ ﻣﻌﲎ‪ – ‬ﻣﻦ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ – ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺼـﻔﺔ‪‬‬
‫ﻣﻦ ﺻﻔﺎﺕ‪ ‬ﻫﺬﻩ ﺍﻟﺬﺍﺕ ‪ ،‬ﻗﺪ ﺗﺸﺘﺮﻙ ﰲ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻊ ﺫﻭﺍﺕ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﻓﻮﺻﻒ ﺍﻟﺬﺍﺕ ﺑﻌﺪ‪‬ﺓ ﺻﻔﺎﺕ‪ ‬ﺗﺘﻔﺮ‪‬ﻉ‪ ‬ﻋﻦ ﺟﺬﻭﺭﹴ ﳐﺘﻠﻔﺔ ‪ ،‬ﻻ ﻳﻌﲏ ﲡﺰﺋﺔ ﻫﺬﻩ ﺍﻟـﺬﺍﺕ ﺃﻭ‬
‫ﺗﻌﺪﺍﺩﻫﺎ ‪ ..‬ﻭﺇﻥﱠ ﺍﺷﺘﺮﺍﻙ ﺍﻟﺬﺍﺕ ﰲ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎ‪‬ﺎ ﻣﻊ ﺫﻭﺍﺕ‪ ‬ﺃﹸﺧﺮﻯ ﻋﱪ ﺍﺳـﻢ ﺻـﻔﺔ‬
 ‫‪١٧٠ ‬‬
‫ﻣﺘﻔﺮ‪‬ﻉ ﻋﻦ ﺟﺬﺭﹴ ﻟﻐﻮﻱ‪ ‬ﻣﺎ ‪ ،‬ﻻ ﻳﻌﲏ ﺇﻟﻐﺎﺀ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ﻭﺫﻭﺑﺎ‪‬ﺎ ﰲ ﺍﻟﺬﻭﺍﺕ ﺍﻟﱵ ﺗﺸـﺘﺮﻙ‬
‫ﻣﻌﻬﺎ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ‪..‬‬
‫ﺇﻥﱠ ﻋﺪﻡ‪ ‬ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻻﻧﺪﻓﺎﻉ ﻭﺭﺍﺀ ﺍﻟﺘ‪‬ﺼﻮ‪‬ﺭﺍﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ‬
‫‪ ،‬ﻭﺍﻻﺳﺘﺴﻼﻡ ﳍﻮﻯ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﹸﻘﻮ‪‬ﻟﺒﺔ ﻣﺴﺒﻘﺎﹰ ‪ ،‬ﻛﻞﹼ ﺫﻟﻚ ‪ ،‬ﳚﻌﻞ ﺑﻌﻀﻬﻢ ﰲ ﻣﻮﻗ ﹴﻊ‬
‫ﲣﺘﻠﻂ ﻋﻨﺪﻩ ﺍﻷﻣﻮﺭ ﻟﺪﺭﺟﺔ ﻻ ﻳ‪‬ﺪﺭﻙ ﻓﻴﻬﺎ ﺍﳋﻂﱠ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﻛﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﺳﻢ‪ ‬ﺫﺍﺕ ﻭﺑﲔ‬
‫ﻛﻮ‪‬ﺎ ﺍﺳﻢ‪ ‬ﺻﻔﺔ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ‪ ..‬ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺭﺑﻂ ﺻﻔﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺍﻟﻔﺮﻗﺎﻥ ‪( .....‬‬
‫ﺑﺄﻗﺴﺎﻡﹴ ﺧﺎﺻ‪‬ﺔ‪ ‬ﻣﺘﻤﻴ‪‬ﺰﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻛﺄﻥﱠ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺃﲰﺎﺀ ﺫﻭﺍﺕ ‪ ..‬ﻭﺫﻫـﺐ‬
‫ﺑﻌﻀﻬﻢ ﺇﱃ ﺇﻧﻜﺎﺭ ﺫﻭﺍﺕ‪ ‬ﺫﹸﻛﺮﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ﻛﺎﳉﻦ ‪ ،‬ﺍﻟﻨﻤﻞ ‪ ،‬ﺍﳍﺪﻫـﺪ ‪( .....‬‬
‫ﻓﺰﻋﻤﻮﺍ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻫﻲ ﺃﲰﺎﺀ ﺻﻔﺎﺕ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ‪ ،‬ﻣﺘﺠﺎﻫﻠﲔ ﺍﻟﺼـﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫ﺍﶈﻴﻄﺔ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﱵ ﺗ‪‬ﺜﺒﺖ – ﺑﺸﻜﻞﹴ ﻻ ﻟﺒﺲ ﻓﻴﻪ – ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻫﻲ ﺃﲰـﺎﺀ‬
‫ﺫﺍﺕ ﻭﻟﻴﺴﺖ ﺃﲰﺎﺀ ﺻﻔﺎﺕ ‪..‬‬
‫‪ ..‬ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻛﻮ‪‬ﺎ ﺍﺳﻢ ﺫﺍﺕ‬
‫ﺃﻭ ﺍﺳﻢ ﺻﻔﺔ ‪ ،‬ﻫﻮ ﺃﻣﺮ‪ ‬ﺿﺮﻭﺭﻱ‪ ‬ﻹﺩﺭﺍﻙ ﺍﻟﺪﻻﻻﺕ ﺍﳊﻖ‪ ‬ﻟﻠﻜﻠﻤﺔ ‪ ،‬ﻭﻟﻠﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫ﺍﶈﻴﻄﺔ ‪‬ﺎ ‪..‬‬
‫ﻛﻠﻤﺔ ) ‪ ( ãb#uäö•à)ø9$#‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﺰ‪‬ﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬

‫ﺍﻟﺮﺳﻮﻝ ﳏﻤ‪‬ﺪ ‪ ، r‬ﻭﻻ ﺗﻌﲏ ﺃﻱ‪ ‬ﻛﺘﺎﺏﹴ ﺁﺧﺮ ‪ ..‬ﻭﻛﻠﻤﺔ ) ‪ ( sp1u‘öq-G9$#‬ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﺴﻤﺎﻭﻱ ﺍﳌﻌﺮﻭﻑ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻭﻻ ﺗﻌﲏ ﺃﻱ‪ ‬ﻛﺘﺎﺏﹴ ﲰﺎﻭﻱ‪‬‬
‫ﺁﺧﺮ ‪ ..‬ﻭﻛﻠﻤﺔ ) ‪ ( È@ŠÅgUM}$#‬ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻣﺴﺄﻟﺔ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺍﻟﺜﻼﺛﺔ ‪ ،‬ﻳﺄﰐ‬
‫ﺑﺄﲰﺎﺋﻬﺎ ﺍﻟﺜﻼﺛﺔ ‪ ،‬ﻭﻻ ﻳﺄﰐ ﺑﺼﻔﺎ‪‬ﺎ ﺍﻟﱵ ﺗﺘﺪﺍﺧﻞ ﺑﻴﻨﻬﺎ ‪..‬‬
 ١٧١ 
[ ١١١ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬4 Éb#uäö•à)ø9$#ur È@‹ÅgUM}$#ur Ïp1u‘öq-G9$# †Îû $y)ym Ïmø‹n=tã #´‰ôãur )
‫ ( ﻓﻬﻲ ﺃﲰﺎﺀ ﺻﻔﺎﺕ ﳍﺬﻩ ﺍﻟﻜﺘﺐ‬..... ، ‫ ﺍﻟﻔﺮﻗﺎﻥ‬، ‫ﺎ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ) ﺍﻟﻜﺘﺎﺏ‬‫ﺃﻣ‬
‫ ( ﻭﺭﺩﺕ‬Ü=»tGÅ6ø9$# ) ‫ ﻓﻜﻠﻤﺔ‬.. ‫ ﻛﻞﹼ ﺍﺳﻢ ﺻﻔﺔ ﻣﻨﻬﺎ ﻳﺼﻒ ﺃﻛﺜﺮ ﻣﻦ ﻛﺘﺎﺏ‬، ‫ﺔ‬‫ﺍﻟﺴﻤﺎﻭﻳ‬
.. ‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﺳﻢ ﺻﻔﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
[ ٢ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬z`ŠÉ)-FßJù=Ïj9 “W‰èd ¡ Ïm‹Ïù ¡ |=÷ƒu‘ Ÿw Ü=»tGÅ6ø9$# y7Ï9ºsŒ )
.. ‫ﻭﺃﺗﺖ – ﺃﻳﻀﺎﹰ – ﺍﺳﻢ ﺻﻔﺔ ﻟﻠﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
[ ٥٣ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tbr߉tGöksE öNä3ª=yès9 tb$s%ö•àÿø9$#ur |=»tGÅ3ø9$# Óy›qãB $oY÷•s?#uä øŒÎ)ur )
‫ﻭﺃﺗﺖ – ﺃﻳﻀﺎﹰ – ﺍﺳﻢ ﺻﻔﺔ ﻟﻠﻜﺘﺎﺏ ) ﺍﻹﳒﻴﻞ ( ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ‬
.. ‫ﺍﻟﺴﻼﻡ‬
[ ٣٠ : ‫ ( ] ﻣﺮﱘ‬$wŠÎ;tR ÓÍ_n=yèy_ur |=»tGÅ3ø9$# zÓÍ_9s?#uä «!$# ߉ö7tã ’ÎoTÎ) tA$s% )
.. ‫ﺔ ﻧﻮﺡﹴ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‬‫ﻌﻞ ﰲ ﺫﺭﻳ‬‫ ﺟ‬‫ﻭﺍﻟﻜﺘﺎﺏ‬
( 7‰tFôg•B Nåk÷]ÏJsù ( |=»tGÅ6ø9$#ur no§qç7–Y9$# $yJÎgÏG-ƒÍh‘èŒ ’Îû $oYù=yèy_ur tLìÏdºt•ö/Î)ur %[nqçR $uZù=y™ö‘r& ô‰s)s9ur )

[ ٢٦ : ‫ ( ] ﺍﳊﺪﻳﺪ‬tbqà)Å¡»sù öNåk÷]ÏiB ׎•ÏWŸ2ur

‫ ﻭﻛﺬﻟﻚ‬، ‫ﻪ ﺁﺗﺎﻩ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬‫ﻭﺍﻟﻔﺮﻗﺎﻥ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺃﻧ‬
.. ‫ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ – ﺃﻋﲏ ﺍﻟﻔﺮﻗﺎﻥ – ﳍﺎﺭﻭﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
[ ٥٣ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tbr߉tGöksE öNä3ª=yès9 tb$s%ö•àÿø9$#ur |=»tGÅ3ø9$# Óy›qãB $oY÷•s?#uä øŒÎ)ur )

[ ٤٨ : ‫] ﺍﻷﻧﺒﻴﺎﺀ‬(šúüÉ)-FãKù=Ïj9#[•ø.ÏŒur[ä!$u‹ÅÊurtb$s%ö•àÿø9$#tbrã•»ydur4Óy›qãB$oY÷•s?#uäô‰s)s9ur )
.. r ‫ﺪ‬‫ﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﳏﻤ‬‫ﻭﺍﻟﻔﺮﻗﺎﻥ ﻧﺰ‬
[ ١ : ‫] ﺍﻟﻔﺮﻗﺎﻥ‬(#·•ƒÉ‹tRšúüÏJn=»yèù=Ï9tbqä3u‹Ï9¾Ínωö6tã4’n?tãtb$s%ö•àÿø9$#tA¨“tR“Ï%©!$#x8u‘$t6s? )
 ١٧٢ 
‫ﺔ ﱂ ﺗﺮﺩ ﺇﻻﹼ ﻟﻠﻘﺮﺁﻥ‬‫( ) ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ( ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳ‬‘q‘Z9$# ) ‫ ﻭﺻﻔﺔ‬..
.. ‫ﺍﻟﻜﺮﱘ‬
ãNèd y7Í´¯»s9'ré&  ÿ¼çmyètB tAÌ“Ré& ü“Ï%©!$# u‘q‘Z9$#(#qãèt7¨?$#ur çnrã•|ÁtRur çnr⑨“tãur ¾ÏmÎ/ (#qãZtB#uä šúïÏ%©!$$sù )

[ ١٥٧ : ‫ ] ﺍﻷﻋﺮﺍﻑ‬(šcqßsÎ=øÿßJø9$#

: ‫ ] ﺍﻟﺘﻐﺎﺑﻦ‬( ׎•Î7yztbqè=yJ÷ès?$yJÎ/ª!$#ur4$uZø9t“Rr&ü“Ï%©!$#Í‘q‘Z9$#ur¾Ï&Î!qß™u‘ur«!$$Î/(#qãZÏB$t«sù )
[٨
‫( ) ﺑﺼﻴﻐﺔ ﻧﻜﺮﺓ ( ﻓﻘﺪ ﻭﺭﺩﺕ ﻟﻠﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻟﻠﺮﺳﺎﻟﺔ‬‘qçR ) ‫ﺎ ﻭﺭﻭﺩ ﻛﻠﻤﺔ‬‫ ﺃﻣ‬..
.. ‫ﺍﳋﺎﲤﺔ‬
öNçFYà2 $£JÏiB #ZŽ•ÏWŸ2 öNä3s9 ÚúÎiüt7ãƒ $oYä9qß™u‘ öNà2uä!$y_ ô‰s% É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ )
Ò=»tGÅ2ur Ö‘qçR «!$# šÆÏiB Nà2uä!%y` ô‰s% 4 9Ž•ÏVŸ2 Ætã (#qàÿ÷ètƒur É=»tGÅ6ø9$# z`ÏB šcqàÿøƒéB

[ ١٥ : ‫( ] ﺍﳌﺎﺋﺪﺓ‬ÑúüÎ7•B

[ ٤٤ : ‫] ﺍﳌﺎﺋﺪﺓ‬(4Ö‘qçRur“W‰èd$pkŽÏùsp1u‘öq-G9$#$uZø9t“Rr&!$¯RÎ) )

[ ٤٦ : ‫] ﺍﳌﺎﺋﺪﺓ‬( Ö‘qçRur“W‰èdÏmŠÏùŸ@ŠÅgUM}$#çm»oY÷•s?#uäur )

: ‫] ﺍﻟﻨﺴﺎﺀ‬  ( $YY•Î6•B #Y‘qçR öNä3ö‹s9Î) !$uZø9t“Rr&ur öNä3În/§‘ `ÏiB Ö`»ydö•ç/ Nä.uä!%y` ô‰s% â¨$¨Z9$# $pkš‰r'¯»tƒ )
[ ١٧٤
.. ‫ﺔ‬‫ﻭﺻﻔﺔ ﺍﻟﺮﻭﺡ ﱂ ﺗﺮﺩ ﺇﻻﹼ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺑﲔ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‬
ß`»yJƒM}$# 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!$t±®S `tB ¾ÏmÎ/ “ωök¨X #Y‘qçR çm»oYù=yèy_ `Å3»s9ur
[ ٥٢ : ‫] ﺍﻟﺸﻮﺭﻯ‬
 ١٧٣ 
‫ﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫ ﻭﻗﺪ ﻭ‬، ‫ﻭﺍﻟﺮﻭﺡ ﺻﻔﺔﹲ ﺗﻌﲏ ﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur ) ‫( ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬ Çyr”•9$# ) ‫ﺑﺼﻔﺔ‬

‫ﻪ ﻳﺘﻤﺤﻮﺭ‬‫ﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‬‫ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬ ..(’În1u‘Ì•øBr&
.. ( ‫ﺣﻮﻝ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
ÇÑÎÈ WxŠÎ=s% 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 )
žwÎ) ÇÑÏÈ ¸x‹Å2ur $uZøŠn=tã ¾ÏmÎ/ y7s9 ߉ÅgrB Ÿw §NèO y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$$Î/ ¨ûtùydõ‹uZs9 $oYø¤Ï© ûÈõs9ur

ߧRM}$# ÏMyèyJtGô_$# ÈûÈõ©9 @è% ÇÑÐÈ #ZŽ•Î7Ÿ2 y7ø‹n=tã šc%x. ¼ã&s#ôÒsù ¨bÎ) 4 š•Îi/¢‘ `ÏiB ZpyJômu‘

<Ù÷èt7Ï9 öNåkÝÕ÷èt/ šc%x. öqs9ur ¾Ï&Î#÷WÏJÎ/ tbqè?ù'tƒ Ÿw Èb#uäö•à)ø9$# #x‹»yd È@÷VÏJÎ/ (#qè?ù'tƒ br& #’n?tã •`Éfø9$#ur

žwÎ) Ĩ$¨Z9$# çŽsYø.r& #’n1r'sù 9@sWtB Èe@ä. `ÏB Èb#uäö•à)ø9$# #x‹»yd ’Îû Ĩ$¨Z=Ï9 $oYøù§Ž|À ô‰s)s9ur ÇÑÑÈ #ZŽ•Îgsß

[ ٨٩ – ٨٥ : ‫ ] ﺍﻹﺳﺮﺍﺀ‬(#Y‘qàÿà2
‫ ﻭﳝﻜﻦ ﺃﻥ ﲣﺘﺺ‬، ‫ ﺃﻛﺜﺮ ﻣﻦ ﻛﺘﺎﺏﹴ ﲰﺎﻭﻱ‬‫ﻤﻜﻦ ﻟﻠﺼﻔﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻥ ﺗﺼﻒ‬‫ ﻳ‬.. ‫ﺇﺫﺍﹰ‬
‫ ﻭﻻ ﳝﻜﻦ‬.. ‫( ﺍﻟﱵ ﺗﺼﻒ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬Çyr”•9$# ) ‫ ﻭﺍﺣﺪ ﻛﻤﺎ ﻫﻲ ﺻﻔﺔ‬‫ﺑﻜﺘﺎﺏﹴ ﲰﺎﻭﻱ‬
‫ﻄﻔﺖ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﰲ‬‫ ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﻗﺪ ﻋ‬.. ‫ﳍﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺃﻥ ﺗﻜﻮﻥﹶ ﺃﲰﺎﺀَ ﺫﺍﺕ‬
‫ﻄﻔﺖ ﺻﻔﺘﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻔﺮﻗﺎﻥ ﰲ ﻭﺻﻒ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ‬‫ ﻓﻘﺪ ﻋ‬، ‫ﻭﺻﻒ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‬
(tbr߉tGöksEöNä3ª=yès9tb$s%ö•àÿø9$#ur|=»tGÅ3ø9$#Óy›qãB$oY÷•s?#uäøŒÎ)ur) ‫ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
ô‰s% ) ‫ﻋﻄﻔﺖ ﺻﻔﺘﺎ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻜﺘﺎﺏ ﰲ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫ ﻭ‬.. [ ٥٣ : ‫] ﺍﻟﺒﻘﺮﺓ‬
.. [ ١٥ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬ÑúüÎ7•B Ò=»tGÅ2ur Ö‘qçR «!$# šÆÏiB Nà2uä!%y`
‫ ﻭﺍﺣﺪﺓ ﻧﺮﺍﻩ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ‬‫ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﰲ ﻭﺻﻒ ﺫﺍﺕ‬‫ﻄﹾﻒ‬‫ﻋ‬‫ﻭ‬
.. ‫ﺔ‬‫ ﺍﻟﱵ ﺗﻌﻄﻒ ﺃﺭﺑﻊ ﺻﻔﺎﺕ ﰲ ﻭﺻﻒ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‬،
 ١٧٤ 
[ ٣ : ‫ ] ﺍﳊﺪﻳﺪ‬(îLìÎ=tæ>äóÓx«Èe@ä3Î/uqèdur( ß`ÏÛ$t7ø9$#urã•Îg»©à9$#urã•ÅzFy$#urãA¨rF{$#uqèd )
‫ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃ ﱠﻥ‬‫ ﻻ ﺑﺪ‬، ‫ﻭﲟﻨﺎﺳﺒﺔ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺃﲰﺎﺀ ﺍﻟﺬﺍﺕ ﻭﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ‬
، ‫ ﻭﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ‬، ‫ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺟﻮﺩﺓﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ﻻ ﺑﺪ‬
‫ ﺑﺴﺒﺐ ﻏﻔﻠﺔ ﺑﻌﺾ‬، ‫ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ‬‫ ﺇﻋﺮﺍﺽ‬‫ﺎ ﺃﻥ ﻳﺘﻢ‬‫ﺃﻣ‬
) ، ( ’n<öqyJø9$# ) ، ( ã•Ïd$s)ø9$# ) ، ( 㕃ωs)ø9$# ) ] : ‫ ﻣﺜﻞ ﺍﻟﺼﻔﺎﺕ‬، ‫ﺍﻟﺴﺎﺑﻘﲔ ﻋﻨﻬﺎ‬

.. ‫ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻓﻬﺬﺍ ﺍﺑﺘﻌﺎﺩ‬.. [ ( Pt•ø.F{$# ) ، (b$yètGó¡ßJø9$# ) ، (玕ÅÁ¨Z9$#

;o§qè%ω÷èt/.`ÏBŸ@yèy_¢OèOZo§qè%7#÷è|Êω÷èt/.`ÏBŸ@yèy_¢OèO7#÷è|Ê`ÏiBNä3s)n=s{“Ï%©!$#ª!$#* )

 [ ٥٤ : ‫] ﺍﻟﺮﻭﻡ‬(㕃ωs)ø9$#ÞOŠÎ=yèø9$#uqèdur( âä!$t±o„$tBß,è=øƒs†4 Zpt7øŠx©ur$Zÿ÷è|Ê

 [ ١٨ : ‫] ﺍﻷﻧﻌﺎﻡ‬(玕Î7sƒø:$#ãLìÅ3ptø:$#uqèdur4 ¾ÍnÏŠ$t6Ïãs-öqsùã•Ïd$s)ø9$#uqèdur )
[ ٤٠ : ‫] ﺍﻷﻧﻔﺎﻝ‬(玕ÅÁ¨Z9$#zN÷èÏRur4’n<öqyJø9$#zN÷èÏR4öNä39s9öqtB©!$#¨br&(#þqßJn=÷æ$$sù(#öq©9uqs?bÎ)ur )

[ ١٨ : ‫ ] ﻳﻮﺳﻒ‬(tbqàÿÅÁs?$tB4’n?tããb$yètGó¡ßJø9$#ª!$#ur )
٣ : ‫] ﺍﻟﻌﻠﻖ‬(÷Ls>÷ètƒóOs9$tBz`»|¡SM}$#zO¯=tæÇÍÈÉOn=s)ø9$$Î/zO¯=tæ“Ï%©!$#ÇÌÈãPt•ø.F{$#y7š/u‘urù&t•ø%$# )
[٥–
‫ ﻭﻫﻲ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﰲ‬، ‫ﻬﺎ ﺻﻔﺎﺕ ﷲ ﺗﻌﺎﱃ‬‫ﺿﻌﺖ ﻛﻠﻤﺎﺕ ﻋﻠﻰ ﺃﻧ‬‫ ﻭﺑﺎﳌﻘﺎﺑﻞ ﻓﻘﺪ ﻭ‬..
....... ، ‫ ﺍﳌﻨﺘﻘﻢ‬، ‫ ﺍﻟﺮﺷﻴﺪ‬، ‫ ﺍﻟﻌﺪﻝ‬، ‫ ﺍﳉﻠﻴﻞ‬، ‫ ﺍﻟﻀﺎﺭ‬: ‫ ﻣﺜﻞ‬، ‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
.. ‫ﺔ‬‫ﺎﺕ ﺗﺼﺮﻳﻒ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺣﻴﺜﻴ‬‫ﻭﻹﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﻻ ﺑﺪ‬
‫ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ ( ﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ‬í#§‘–“9$# ) ‫ ﺑﲔ ﻛﻠﻤﺔ‬‫ﺰ‬‫ﻤﻴ‬‫ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‬
‫ﻴﺌﺔ‬ ‫ ﰲ‬‫ﺎﻝ ( ﻓﺘﺼﻒ ﻟﻨﺎ ﺍﳉﻬﺪ ﺍﻟﺒﺸﺮﻱ‬‫ ﺣﻴﺚ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﻭﺯﻥ ) ﻓﹸﻌ‬، ‫ﺑﺎﻟﺒﺸﺮ‬
öNßgè=sVtBy7Ï9ºsŒ ) : ‫ ﻭﻻ ﺗﺘﻌﻠﹼﻖ – ﺃﺑﺪﺍﹰ – ﲟﺴﺄﻟﺔ ﺍﻹﻧﺒﺎﺕ‬، ‫ﺍﻷﺭﺽ ﻭﺍﻟﺒﺬﻭﺭ ﻣﻦ ﺃﺟﻞ ﺍﻹﻧﺒﺎﺕ‬
 ‫‪١٧٥ ‬‬
‫‪4’n?tã 3“uqtFó™$$sù xán=øótGó™$$sù ¼çnu‘y—$t«sù ¼çmt«ôÜx© ylt•÷zr& ?íö‘t“x. È@ŠÅgUM}$# ’Îû ö/àSè=sVtBur 4 Ïp1u‘öq-G9$# ’Îû‬‬

‫™‪ ] (  3 u‘$¤ÿä3ø9$# ãNÍkÍ5 xáŠÉóu‹Ï9 tí#§‘–“9$# Ü=Éf÷èãƒ ¾ÏmÏ%qß‬ﺍﻟﻔﺘﺢ ‪ .. [ ٢٩ :‬ﻋﻠﻴﻨﺎ ﺃﻥﱠ ﳕﻴ‪‬ﺰ ﺑﲔ ﻫﺬﻩ‬
‫ﺍﻟﻜﻠﻤﺔ ) ‪ ( í#§‘–“9$#‬ﻭﺑﲔ ﻛﻠﻤﺔ ) ‪ (tbqããÍ‘º¨“9$#‬ﺍﻟﱵ ﻫﻲ ﻋﻠﻰ ﻭﺯﻥ ) ﻓﺎﻋﻠﻮﻥ ( ﻭﻻ ﺗﺘﻌﻠﹼﻖ‬
‫ﺇﻻﹼ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻛﻮ‪‬ﺎ ﺗﺼﻒ ﻟﻨﺎ ﻓﻌﻞ ﺍﻹﻧﺒﺎﺕ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪) :‬‬
‫&‪ ] (tbqããÍ‘º¨“9$#ß`øtwU÷Pr&ÿ¼çmtRqããu‘÷“s?óOçFRr&uäÇÏÌÈšcqèOã•øtrB$¨BLäê÷ƒuät•sùr‬ﺍﻟﻮﺍﻗﻌﺔ ‪..[ ٦٤ – ٦٣ :‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳒﺪ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻣﺴﺄﻟﺔﹰ ﺷﺒﻴﻬﺔﹰ ﳍﺎ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﳐﺘﻠﻔﺔﹲ ﻋﻨﻬﺎ ﻣﻦ‬
‫ﺯﺍﻭﻳﺔ ﺗﺼﺮﻳﻒ ﺍﻟﻜﻠﻤﺎﺕ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ (ä-#¨—§•9$#‬ﺍﻟﱵ ﻫﻲ ﻋﻠﻰ ﻭﺯﻥ ) ﻓﻌ‪‬ﺎﻝ ( ‪ ،‬ﻻ ﺗﺄﰐ ﺇﻻﹼ‬

‫ﺻﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ‪ ]  ( ßûüÏGyJø9$# Ío§qà)ø9$# rèŒ ä-#¨—§•9$# uqèd ©!$# ¨bÎ) ) ..‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪ .. [ ٥٨ :‬ﻓﻬﺬﻩ‬

‫ﺍﻟﻜﻠﻤﺔ ) ‪ ( ä-#¨—§•9$#‬ﺍﻟﱵ ﻫﻲ ﻋﻠﻰ ﻭﺯﻥ ) ﻓﻌ‪‬ﺎﻝ ( ‪ ،‬ﺗﺼﻒ ﻟﻨﺎ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻨﺘﺠﺔ ﻟﻠﺮﺯﻕ‬
‫ﻭﺍﻟﱵ ﺗﻌﻤﻞ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻜﻞﱡ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ ﺗﻌﻮﺩ ﺇﱃ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻌﻤﻞ ﺑﻘﺪﺭﺗﻪ ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﻛﻠﻤﺔ ) ‪ ( í#§‘–“9$#‬ﺍﻟﱵ ﻫﻲ ﻋﻠﻰ ﻭﺯﻥ ﻣ‪‬ﺸﺎﺑﻪ ‪،‬‬
‫ﺭﺃﻳﻨﺎﻫﺎ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﻟﺒﺸﺮ ‪ ،‬ﺣﻴﺚ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺼﻒ‪ ‬ﻟﻨﺎ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺒﺬﳍﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ‪‬ﻴﺌﺔ‬
‫ﺍﻷﺭﺽ ﻣﻦ ﺃﺟﻞ ﺍﻹﻧﺒﺎﺕ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺼﻔﺔ ﻫﻲ ﻟﻠﺒﺸﺮ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻛﻠﻤﺘﺎ ) ‪ (ä-#¨—§•9$# ) ، ( í#§‘–“9$#‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧ‪‬ﻬﻤﺎ ﻋﻠﻰ ﺗﺼﺮﻳﻒ‪ ‬ﻣﺘﺸﺎﺑﻪ ‪،‬‬

‫ﺇﻻﱠ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( í#§‘–“9$#‬ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺒﺸﺮ ‪ ،‬ﻭﻛﻠﻤﺔ ) ‪ (ä-#¨—§•9$#‬ﺗﺘﻌﻠﹼﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ‪..‬‬

‫‪ ..‬ﺑﻴﻨﻤﺎ ﺻﻔﺔ ) ‪ ( šúüÏ%Ηº§•9$#‬ﺍﻟﱵ ﻫﻲ ﻋﻠﻰ ﻭﺯﻥ ) ﻓﺎﻋﻠﲔ ( ‪ ،‬ﺗﺄﰐ ﺻﻔﺔﹰ ﷲ ﺗﻌﺎﱃ‬

‫ﻭﻟﻠﺒﺸﺮ ‪..‬‬
‫) ‪ ](tûüÏ%Ηº§•9$#çŽö•yz|MRr&ur$oYø%ã—ö‘$#ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ١١٤ :‬‬
 ‫‪١٧٦ ‬‬
‫) ‪ ](šúüÏ%Ηº§•9$#çŽö•yzuqßgs9©!$#žcÎ)ur‬ﺍﳊﺞ ‪[ ٥٨ :‬‬
‫) &‪ ](tûüÏ%Ηº§•9$#çŽö•yzuqèdur( ׎ö•yzš•În/u‘ßl#t•y‚sù%[`ö•yzöNßgè=t«ó¡n@ôQr‬ﺍﳌﺆﻣﻨﻮﻥ ‪ [ ٧٢ :‬‬
‫) ‪ ] (šúüÏ%Ηº§•9$#çŽö•yzuqèdur( ¼çmàÿÎ=øƒä†uqßgsù&äóÓx«`ÏiBOçFø)xÿRr&!$tBur‬ﺳﺒﺄ ‪ [ ٣٩ :‬‬
‫) ‪ ] (tûüÏ%Ηº§•9$#çŽö•yzª!$#ur4 Íot•»yfÏnF9$#z`ÏBurÈqôg¯=9$#z`ÏiB׎ö•yz«!$#y‰ZÏã$tBö@è%‬ﺍﳉﻤﻌﺔ ‪ [ ١١ :‬‬
‫ﻓﻜﻠﻤﺔ ) ‪ ( šúüÏ%Ηº§•9$#‬ﺍﻟﱵ ﻫﻲ ﻋﻠﻰ ﻭﺯﻥ ) ﻓﺎﻋﻠﲔ ( ‪ ،‬ﺗﺼﻒ ﻟﻨﺎ ﺻﻮﺭﺓﹶ ﺗﺪﺍﻭﻝ‬
‫ﺍﻟﺮﺯﻕ ﺑﲔ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻫﻨﺎ ﻳﻜﻮﻥ ﻟﻺﻧﺴﺎﻥ ﺟﺰﺀٌ ﰲ ﺫﻟﻚ ﻋﱪ ﺇﻋﻄﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺭﺯﻗﻪ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﺻﻔﺔ ) ‪ ( tbqããÍ‘º¨“9$#‬ﺍﻟﱵ ﻫﻲ ﻋﻠﻰ ﻭﺯﻥ ) ﻓﺎﻋﻠﻮﻥ ( ﺭﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺘﻌﻠﹼﻖ ﺇﻻﹼ ﺑﺎﻟﺬﺍﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ‪ ،‬ﻛﻮ‪‬ﺎ ﺗﺼﻒ ﻟﻨﺎ ﺻﻮﺭﺓﹶ ﻓﻌﻞ ﺍﻹﻧﺒﺎﺕ ﺑﻌﺪ ‪‬ﻴﺌﺔ ﺍﻷﺳﺒﺎﺏ ﳍﺬﺍ ﺍﻹﻧﺒﺎﺕ ‪ ،‬ﻭﻫﺬﺍ )‬
‫ﺍﻹﻧﺒﺎﺕ ( ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻛﻠﻤﺘﺎ ) ‪ ، (šúüÏ%Ηº§•9$# ) ، (tbqããÍ‘º¨“9$#‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧ‪‬ﻬﻤﺎ ﻋﻠﻰ ﺗﺼﺮﻳﻒ‪‬‬
‫ﻣﺘﺸﺎﺑﻪ ‪ ،‬ﺇﻻﱠ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ (tbqããÍ‘º¨“9$#‬ﺗﺘﻌﻠﹼﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﻠﻤﺔ ) ‪ (šúüÏ%Ηº§•9$#‬ﺗﺘﻌﻠﹼﻖ‬
‫ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺑﺎﻟﺒﺸﺮ ‪..‬‬
‫ﻓﻌﻮﺩﺓ ﺍﻟﺼﻔﺔ ﺍﳌﻌﻨﻴ‪‬ﺔ ﷲ ﺗﻌﺎﱃ ﺃﻭ ﻟﻠﺒﺸﺮ ‪ ،‬ﻻ ﺗﺘﻮﻗﹼﻒ ﻋﻠﻰ ﺗﺼﺮﻳﻔﻬﺎ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﺘﻌﻠﹼﻖ ﲟﺎﻫﻴ‪‬ﺔ‬
‫ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﲟﻮﻗﻌﻬﺎ ﻣﻦ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﰲ ﺇﳚﺎﺩﻫﺎ ‪ ..‬ﻭﺍﳌﺮﺟﻊ ﺍﻷﻭ‪‬ﻝ‬
‫ﻭﺍﻷﺧﲑ ﰲ ﻛﻞﹼ ﺫﻟﻚ ﻫﻮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪..‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻛﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﺳﻢ ﺫﺍﺕ ﺃﻡ ﺍﺳﻢ ﺻﻔﺔ ‪ ،‬ﻫﻲ ﻣﺴﺄﻟﺔﹲ ﻧﺪﺭﻙ‬
‫ﺃﳘﻴ‪‬ﺘﻬﺎ ﰲ ﻣﺴﺄﻟﺔ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺴﺠﻮﺩ ﺍﳌﻼﺋﻜﺔ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪ ..‬ﺇﻥﹼ ﻛﻠﻤﺔ ) ‪ ( ps3Í´¯»n=yJø9$#‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﺼﻒ ﻣﺴﺄﻟﺘﲔ ﺍﺛﻨﺘﲔ ‪:‬‬
‫‪ – ١‬ﺗﺼﻒ ﺍﳌﻼﺋﻜﺔ ﻛﻜﺎﺋﻨﺎﺕ ﻻ ﺗﻌﺼﻲ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ‪ ،‬ﻭﳍﺎ ﻋﺎﳌﻬﺎ ﺍﳋﺎﺹ‪ ‬ﺎ‬
‫) ‪(#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﻭﻣﻬﺎﻣ‪‬ﻬﺎ ﺍﳋﺎﺻ‪‬ﺔ ‪‬ﺎ ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﻜﻠﹼﻔﺔ ﻛﻌﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ‪..‬‬
 ‫‪١٧٧ ‬‬
‫‪žw ׊#y‰Ï© ÔâŸxÏî îps3Í´¯»n=tB $pköŽn=tæ äou‘$yfÏtø:$#ur â¨$¨Z9$# $ydߊqè%ur #Y‘$tR ö/ä3‹Î=÷dr&ur ö/ä3|¡àÿRr& (#þqè%‬‬

‫‪ ] ( tbrâ•sD÷sム$tB tbqè=yèøÿtƒur öNèdt•tBr& !$tB ©!$# tbqÝÁ÷ètƒ‬ﺍﻟﺘﺤﺮﱘ ‪[ ٦ :‬‬

‫‪ – ٢‬ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﺳﻢ ﺻﻔﺔ‪ ‬ﻟ‪‬ﻠﻤﻠﺘﺰﻣﲔ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﱂ ﳜﺮﺟﻮﺍ –‬
‫ﺃﺑﺪﺍﹰ – ﻋﻦ ﺃﻣﺮﻩ ﺟﻞﹼ ﻭﻋﻼ ‪ ،‬ﻣﻦ ﺍﳌﻜﻠﹼﻔﲔ ﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ ﺑﺂ ‪‬ﻥ‬
‫ﻭﺍﺣﺪ ‪ ..‬ﻭﺫﻟﻚ ﺇﺿﺎﻓﺔﹰ ﻟﻠﻤﻼﺋﻜﺔ ﻛﻜﺎﺋﻨﺎﺕ ﳍﺎ ﻣﺎﻫﻴ‪‬ﺘﻬﺎ ﺍﳋﺎﺻ‪‬ﺔ ‪‬ﺎ ﻭﺍ‪‬ﺮ‪‬ﺩﺓ ﻋﻦ ﻋﺎﱂ‬
‫) ‪tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=uKù=Ï9 $oYù=è% øŒÎ)ur‬‬ ‫ﺍﻟﺘﻜﻠﻴﻒ ‪ ..‬ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻧﺮﺍﻫﺎ ﺟﻠﻴ‪‬ﺔﹰ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ] ( šúïÍ•Ïÿ»s3ø9$# z`ÏB tb%x.ur uŽy9õ3tFó™$#ur 4’n1r& }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù‬ﺍﻟﺒﻘﺮﺓ ‪.. [ ٣٤ :‬‬
‫‪tPyŠKy (#r߉ßÚó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% øŒÎ)ur‬‬ ‫ﺇﻥﱠ ﺇﺑﻠﻴﺲ ﻫﻮ ﻓﺮﺩ‪ ‬ﻣﻦ ﺃﻓﺮﺍﺩ ﻋﺎﱂ ﺍﳉﻦ‪) ، ‬‬
‫‪ ] ( 3 ÿ¾ÏmÎn/u‘ Ì•øBr& ô`tã t,|¡xÿsù Çd`Éfø9$# z`ÏB tb%x. }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù‬ﺍﻟﻜﻬﻒ ‪ .. [ ٥٠ :‬ﻓﻘﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ) ‪ ( Çd`Éfø9$# z`ÏB tb%x.‬ﻭﺍﺿﺢ‪ ‬ﻭﺻﺮﻳﺢ‪ ‬ﻭﺑﻴ‪‬ﻦ‪ ‬ﰲ ﺍﻧﺘﻤﺎﺀ ﺇﺑﻠﻴﺲ ﺇﱃ ﻋﺎﱂ ﺍﳉﻦ‪ ‬ﺍﳌﹸﻜﻠﱠﻒ ‪،‬‬
‫ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻓﺈﻥﱠ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù‬ﻭﺍﺿﺢ‪ ‬ﺟﻠﻲ‪ ‬ﰲ ﺍﺳﺘﺜﻨﺎﺀ ﺇﺑﻠﻴﺲ‬
‫ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﳌﺄﻣﻮﺭﻳﻦ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ‪..‬‬
‫( ﻫﻲ ﺃﻣﺮ‪ ‬ﺇﳍﻲ‪ ‬ﻟﻠﻤﻼﺋﻜﺔ‬ ‫‪tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=uKù=Ï9 $oYù=è% øŒÎ)ur‬‬ ‫ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﻛﻜﺎﺋﻨﺎﺕ ﳍﺎ ﻣﺎﻫﻴ‪‬ﺘﻬﺎ ﺍﳌﻼﺋﻜﻴ‪‬ﺔ ﺍﳋﺎﺻ‪‬ﺔ ‪‬ﺎ ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻫﻲ ﺃﻣﺮ‪ ‬ﻷﻓﺮﺍﺩ ﻋﺎﱂ ﺍﳉﻦ‪‬‬
‫ﺍﻟﺬﻳﻦ ﱂ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﻋﺼﻮﺍ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ﺣﱴ ﺫﻟﻚ ﺍﳊﲔ ‪ ،‬ﻭﻫﻨﺎ ﻳﺪﺧﻞ ﺇﺑﻠﻴﺲ ﲢﺖ ﺍﻷﻣﺮ‬
‫‪z`ÏB tb%x.‬‬ ‫ﺍﻹﳍﻲ ﻛﻮﻧﻪ ﺣﱴ ﺫﻟﻚ ﺍﳊﲔ ﱂ ﻳﻌﺺ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( 3 ÿ¾ÏmÎn/u‘ Ì•øBr& ô`tã t,|¡xÿsù Çd`Éfø9$#‬ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻧ‪‬ﻪ ﻗﺒﻞ ﺫﻟﻚ ﺍﳊﲔ ﱂ ﻳﻜﻦ ﺇﺑﻠﻴﺲ ﻗﺪ ﻓﺴﻖ ﻋﻦ‬
‫ﺃﻣﺮ ﺭﺑ‪‬ﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻛﺎﻥ ﻳﺘ‪‬ﺼﻒ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻨﺎﻟﻪ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﲟﻌﺼﻴﺘﻪ ﻫﺬﻩ ﺍﻧﺘﻘﻞ ﻣﻦ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ..‬ﻓﻘﺒﻞ ﺍﳌﻌﺼﻴﺔ‬
 ١٧٨ 
‫ﻤﺎ‬‫ ﻭﻟﺮﺑ‬.. ‫ﺼﻒ ﺑﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ‬‫ ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﺃﺻﺒﺢ ﻳﺘ‬، ‫ﺼﻒ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ‬‫ﻛﺎﻥ ﻳﺘ‬
‫ﺼﻔﻮﻥ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ‬‫ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺘ‬‫ﺟﺪ – ﰲ ﻋﺎﱂ ﺍﳉﻦ ﺁﻧﺬﺍﻙ – ﺍﻟﻜﺜﲑ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ‬‫ﻭ‬
.. ‫ﺎ‬ ‫ﺔ‬‫ﺘﻬﺎ ﺍﳋﺎﺻ‬‫ﻢ ﺷﺄﻥ ﺍﳌﻼﺋﻜﺔ ﻛﻜﺎﺋﻨﺎﺕ ﳍﺎ ﻣﺎﻫﻴ‬‫ﻭﺳﺠﺪﻭﺍ ﺷﺄ‬
tb%x. }§ŠÎ=ö/Î) HwÎ) ) ‫§ ( ﻫﻲ ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﳍﺬﺍ ﺍﻟﻔﺮﺩ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ‬ŠÎ=ö/Î) ) ‫ ﻛﻠﻤﺔ‬.. ‫ﺇﺫﺍﹰ‬
‫ ﻭﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ‬، ‫ﺎ ﻗﺒﻞ ﻣﻌﺼﻴﺘﻪ‬ ‫ﺼﻒ‬‫ ﺑﻴﻨﻤﺎ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﺘ‬، ( Çd`Éfø9$# z`ÏB
‫ ﳘﺎ ﺻﻔﺘﺎﻥ ﻧﺎﲡﺘﺎﻥ ﻋﻦ ﻃﺎﻋﺘﻪ‬، ‫ﺎ ﺑﻌﺪ ﻣﻌﺼﻴﺘﻪ ﺣﻴﺚ ﲤﺜﹼﻠﻬﺎ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ‬ ‫ﺼﻒ‬‫ﺍﻟﱵ ﺍﺗ‬
‫ﺨﺎﻃﺐ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ﺍﳌﻌﲏ ﺑﺄﺩﺍﺓ‬‫ ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﻳ‬، ‫ﻭﻣﻌﺼﻴﺘﻪ ﷲ ﺗﻌﺎﱃ‬
.. ( §ŠÎ=ö/Î) ) ‫ﺨﺎﻃﺒﺔ ﺑﺎﺳﻢ ﺍﻟﺬﺍﺕ‬‫ﻤﺎ ﻳ‬‫ ﺇﻧ‬، ‫ﺍﻟﻨﺪﺍﺀ‬
[ ٣٢ : ‫ ( ] ﺍﳊﺠﺮ‬tûïωÉf»¡¡9$# yìtB tbqä3s? žwr& y7s9 $tB ߧŠÎ=ö/Î*¯»tƒ tA$s% )

z`ÏB |MZä. ÷Pr& |N÷Žy9õ3tGó™r& ( £“y‰u‹Î/ àMø)n=yz $yJÏ9 y‰àfó¡n@ br& y7yèuZtB $tB ߧŠÎ=ö/Î*¯»tƒ tA$s% )
[ ٧٥ : ‫ ( ] ﺹ‬tû,Î!$yèø9$#
، ‫ ﻣﺎ‬‫ﻬﺎ ﺍﺳﻢ ﺻﻔﺔ ﻟﺬﺍﺕ‬‫ﺔ ﺗﺼﻒ ﺫﺍﺗﺎﹰ ﺃﻭ ﺃﻧ‬‫ﻭﺿﺮﻭﺭﺓ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻛﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‬
`tã $ygÏF÷•t/ †Îû uqèd ÓÉL©9$# çmø?yŠurºu‘ur ) ‫ ﺍﻟﻘﺮﺁﱐ‬‫ﻧﺮﺍﻫﺎ ﰲ ﺗﻔﺎﻋﻞ ﺇﺩﺭﺍﻛﻨﺎ ﻣﻊ ﺩﻻﻻﺕ ﺍﻟﻨﺺ‬
( y“#uq÷WtB z`|¡ômr& þ’În1u‘ ¼çm¯RÎ) ( «!$# sŒ$yètB tA$s% 4 š•s9 |Mø‹yd ôMs9$s%ur šUºuqö/F{$# ÏMs)¯=yñur ¾ÏmÅ¡øÿ¯R

4 ¾ÏmÎn/u‘ z`»ydö•ç/ #u䧑 br& Iwöqs9 $pkÍ5 §Nydur ( ¾ÏmÎ/ ôM£Jyd ô‰s)s9ur ÇËÌÈ šcqßJÎ=»©à9$# ßxÎ=øÿムŸw ¼çm¯RÎ)

ÇËÍÈ šúüÅÁn=øÜßJø9$# $tRÏŠ$t6Ïã ô`ÏB ¼çm¯RÎ) 4 uä!$t±ósxÿø9$#ur uäþq•¡9$# çm÷Ztã t$ÎŽóÇuZÏ9 y7Ï9ºx‹Ÿ2

ô`tB âä!#t“y_ $tB ôMs9$s% 4 É>$t7ø9$# #t$s! $ydy‰Íh‹y™ $uŠxÿø9r&ur 9•ç/ߊ `ÏB ¼çm|ÁŠÏJs% ôN£‰s%ur z>$t7ø9$# $s)t6tGó™$#ur

[ ٢٥ – ٢٣ : ‫ ( ] ﻳﻮﺳﻒ‬ÒOŠÏ9r& ëU#x‹tã ÷rr& z`yfó¡ç„ br& HwÎ) #¹äþqß™ y7Ï=÷dr'Î/ yŠ#u‘r&

 ‫‪١٧٩ ‬‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( šUºuqö/F{$# ÏMs)¯=yñur‬ﺗﻌﲏ ﺃﻧ‪‬ﻬﺎ ﺃﻏﻠﻘﺖ ﻛﻞﱠ ﺍﻟﻨﻮﺍﻓﺬ ﺍﻟﱵ ﻳﻄﻞﱡ ﻣﻨﻬﺎ‬
‫ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳘﺎ ﻓﻴﻪ ﻋﻠﻰ ﺍﳋﺎﺭﺝ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺫﻟﻚ ﻧﺎﻓﺬﺓﹰ ﻻ ﳝﺮ‪ ‬ﻣﻨﻬﺎ ﺍﻟﺒﺸﺮ ﻭﻫﻲ ﺍﻟﻨﺎﻓﺬﺓ‬
‫ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻟﺪﺧﻮﻝ ﺍﻟﺸﻤﺲ ﻭﺍﳍﻮﺍﺀ ‪ ،‬ﺃﻡ ﻛﺎﻥ ﺫﻟﻚ ﺑﺎﺑﺎﹰ ﻛﺎﻟﺬﻱ ﻧﻌﺮﻓﻪ ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﻌﱪ ﻣﻨﻪ ﺍﻟﺒﺸﺮ ﺑﺄﺟﺴﺎﺩﻫﻢ ﺇﱃ ﺍﻟﻐﺮﻑ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( šUºuqö/F{$#‬ﺗﻌﲏ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻣﻦ‬
‫ﻣﻨﺎﻓﺬ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﳋﺎﺭﺝ ‪..‬‬
‫ﻭﻟﻜﻦ‪ ‬ﻛﻠﻤﺔ ) ‪ ( z>$t7ø9$#‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ) ‪ ( z>$t7ø9$# $s)t6tGó™$#ur‬ﺗﻌﲏ ﺑﺎﺑﺎﹰ ﳏﺪ‪‬ﺩﺍﹰ ﻻ ﺛﺎﱐ ﻟﻪ‬
‫‪ ،‬ﻟﻪ ﻣﻴ‪‬ﺰﺗﻪ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻩ ﻋﻦ ﺑﺎﻗﻲ ﺍﻷﺑﻮﺍﺏ ) ﺍﻟﻨﻮﺍﻓﺬ ( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻌﲏ ﺍﻟﺒﺎﺏ ﺍﳌﻌﺮﻭﻑ ﺍﻟﺬﻱ‬
‫‪#t$s! $ydy‰Íh‹y™ $uŠxÿø9r&ur‬‬ ‫ﻧﺪﺧﻞ ﻋﱪﻩ ﺇﱃ ﺍﻟﻐﺮﻑ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻫﻮ ﺫﺍﺗﻪ ﺍﳌﻌﲏ‪ ‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ، ( 4 É>$t7ø9$#‬ﻓﻜﻠﻤﺔ ) ‪ ( z>$t7ø9$#‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ) ‪ ، ( z>$t7ø9$# $s)t6tGó™$#ur‬ﺗﺼﻒ ﺍﻟﺸﻲﺀَ ﺫﺍﺗﻪ‬
‫ﺍﻟﺬﻱ ﺗﺼﻔﻪ ﻛﻠﻤﺔ ) ‪ ( 4 É>$t7ø9$#‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪.. ( 4 É>$t7ø9$# #t$s! $ydy‰Íh‹y™ $uŠxÿø9r&ur‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺘﺎﻟﻴﺔ ﳏﺎﻭﻟﲔ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻛﻠﻤﺔ ) ‪ ( ×p¨Šym‬ﻭﺑﲔ ﻛﻠﻤﺔ‬
‫) ‪.. ( ×b$t7÷èèO‬‬
‫) ‪ ] ( ×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 :‬‬

‫ﺇﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ×p¨Šym‬ﺗﺼﻒ ﻋﺼﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻴﻨﻤﺎ ﻋﺎﺩﺕ ﳍﺎ ﺍﳊﻴﺎﺓ ‪ ،‬ﲟﻌﲎ‬
‫ﺣﻴﻨﻤﺎ ﲢﻮ‪‬ﻟﺖ ﻣﻦ ﻣﺎﺩ‪‬ﺓ ﻳﺎﺑﺴﺔ ﻣﻴ‪‬ﺘﺔ ﺇﱃ ﻣﺎﺩ‪‬ﺓ‪ ‬ﺣﻴ‪‬ﺔ ‪ ،‬ﻓﻬﻲ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺼﻮ‪‬ﺭ ﺣﻮﺍﺭﺍﹰ‬
‫‪}‘Ïd tA$s% ÇÊÐÈ 4Óy›qßJ»tƒ y7ÎYŠÏJuŠÎ/ š•ù=Ï? $tBur‬‬ ‫ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪) :‬‬
‫‪$ygÉ)ø9r& 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
 ‫‪١٨٠ ‬‬
‫‪$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

‫™‪ ] ( 4’n<rW{$# $ygs?uŽ•Å‬ﻃﻪ ‪ .. [ ٢١ – ١٧ :‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺼﻒ‪ ‬ﻟﻨﺎ ﻛﻠﻤﺔ )‪‬‬
‫( ﻣﺮﺣﻠﺔﹶ ﲢﻮ‪‬ﻝ ﺍﻟﻌﺼﺎ ﻛﻜﺎﺋﻦ ﺟﺎﻣﺪ ﻣﻴ‪‬ﺖ ﺇﱃ ﺣﺎﻟﺔ‪ ‬ﺗﺪﺏ‪ ‬ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ ﻭﺗﺴﻌﻰ‬ ‫‪×p¨Šym‬‬

‫ﻣﺘﺤﺮ‪‬ﻛﺔ ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ )‪ ( ×p¨Šym‬ﻟﻴﺴﺖ ﺍﺳﻢ‪ ‬ﺫﺍﺕ‪ ‬ﻟﻠﺜﻌﺒﺎﻥ ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﺳﻢ‪ ‬ﺻﻔﺔ‪ ‬ﻟﻠﺜﻌﺒﺎﻥ‬
‫‪ ،‬ﺇﻧ‪‬ﻬﺎ ﺗﺼﻒ‪ ‬ﺍﳊﻴﺎﺓﹶ ﺍﻟﱵ ﺩﺑ‪‬ﺖ ﰲ ﺍﻟﻌﺼﺎ ﺍﳌﻴ‪‬ﺘﺔ ‪ ،‬ﻟﺘﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻣﺮﺣﻠﺔﹶ ﲢﻮ‪‬ﳍﺎ ﻣﻦ ﺣﺎﻟﺘﻬﺎ ﺍﳌﻴ‪‬ﺘﺔ‬
‫ﺇﱃ ﺣﺎﻟﺔ‪ ‬ﺗﺪﺏ‪ ‬ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ ﻓﺘﺴﻌﻰ ﻣﺘﺤﺮ‪‬ﻛﺔ ‪..‬‬
‫ﻭﻻ ﳝﻜﻦ ﻟﻜﻠﻤﺔ ) ‪ ( ×p¨Šym‬ﺃﻥ ﺗﻜﻮﻥ ﺍﺳﻢ‪ ‬ﺫﺍﺕ ﻟﻠﺤﻴﻮﺍﻥ ﺍﻟﺰﺍﺣﻒ ﺍﳌﻌﺮﻭﻑ ‪ ،‬ﻓﻬﺬﺍ‬
‫ﺍﳊﻴﻮﺍﻥ ﳝﻮﺕ ﻭﺍﳌﻮﺕ ﻧﻘﻴﺾ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺣﺴﺐ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﺍﳌﹸﻄﻠﻖ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻛﻠﻤﺔ )‪ ( ×p¨Šym‬ﺍﺳﻢ‪ ‬ﺫﺍﺕ ﻟﺬﻟﻚ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺰﺍﺣﻒ ‪..‬‬
‫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 ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪ ( ×b$t7÷èèO‬ﻫﻲ ﺍﺳﻢ ﺫﺍﺕ ﻟﻠﺤﻴﻮﺍﻥ‬
‫ﺍﻟﺰﺍﺣﻒ ﺍﳌﻌﺮﻭﻑ ‪..‬‬
‫ﻭﺇﻥﱠ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﳊﺪﻭﺩ ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﺃﲰﺎﺀ ﺍﻟﺬﺍﺕ ﻭﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﻭﻛﺬﻟﻚ ﺑﲔ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ،‬ﻗﺎﺩ ﺇﱃ ﺧﻠﻂ‪ ‬ﺣﱴ ﰲ ﻓﻬﻢ ﻣﺮﺟﻌﻴ‪‬ﺔ ﺍﳌﻨﻬﺞ ﺫﺍﺗﻪ‬
‫‪ ..‬ﻓﻌﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺻﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺑﲔ ﺻﻔﺔ ﺍﻟﻨﺒﻮ‪‬ﺓ ﰲ ﺷﺨﺺ ﳏﻤ‪‬ﺪ ‪ ، r‬ﻗﺎﺩ ﺇﱃ‬
‫ﺍﻋﺘﺒﺎﺭ ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﺰﺋﻴ‪‬ﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ) ﰲ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ( ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﳌﻨﻬﺞ ‪..‬‬
 ‫‪١٨١ ‬‬
‫ﺍﻟﻨﱯ‪ ‬ﳏﻤ‪‬ﺪ ‪ r‬ﻟﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﲰﺎ ﺫﺍﺕ ‪ ،‬ﳘﺎ ) ‪.. ( ( ߉uH÷qr& ) ، ( JptèC‬‬

‫ﻓﻜﻠﻤﺔ ) &‪ ( ( ߉uH÷qr‬ﻫﻲ ﺍﲰﻪ ‪ r‬ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺒﻌ‪‬ﺚ ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ﰲ‬
‫) ‪.`ÏB ’ÎAù'tƒ 5Aqß™t•Î/ #MŽÅe³t6ãBur‬‬ ‫ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺼﻒ ﻟﻨﺎ ﺗﺒﺸﲑ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﻨﱯ‪r ‬‬

‫‪ ] ((߉uH÷qr&ÿ¼çmèÿôœ$#“ω÷èt/‬ﺍﻟﺼﻒ ‪ .. [ ٦ :‬ﻭﻛﻠﻤﺔ )‪(JptèC‬ﻫﻲ ﺍﲰﻪ ‪ r‬ﺑﻌﺪ ﺃﻥ ﺑ‪‬ﻌﺚ ‪،‬‬

‫ﻓﻬﻲ ﻋﻠﻰ ﻭﺯﻥ ) ﻣ‪‬ﻔﹶﻌ‪‬ﻞ ( ‪ ..‬ﻭﻛﻠﻤﺔ ) ‪ ( •ÓÉ<¨Z9$#‬ﺗﺼﻒ ﺟﺎﻧﺐ ﺍﻟﻨﻘﺎﺀ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﳋﻼﺹ‬

‫ﷲ ﺗﻌﺎﱃ ﰲ ﺷﺨﺼﻪ ‪ .. r‬ﻭﻛﻠﻤﺔ ) ‪ ( ãAqß™§•9$#‬ﺗﺼﻒ ﺟﺎﻧﺐ ﺍﻟﺮﺳﺎﻟﺔ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ (‬

‫ﻭﻣﺎ ﻳﺘﻌﻠﹼﻖ ‪‬ﺎ ﰲ ﺷﺨﺼﻪ ‪... r‬‬
‫‪yŠ#u‘r& ÷bÎ) ÄcÓÉ<¨Z=Ï9 $pk|¦øÿtR ôMt7ydur bÎ) ºpoYÏB÷s•B Zor&z•öD$#ur‬‬ ‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫( ] ﺍﻷﺣﺰﺍﺏ ‪ ، [ ٥٠ :‬ﻟﺮﺃﻳﻨﺎ‬ ‫‪tûüÏZÏB÷sßJø9$# Èbrߊ `ÏB y7©9 Zp|ÁÏ9%s{ $uhysÅ3ZtFó¡o„ br& •ÓÉ<¨Z9$#‬‬

‫ﺍﻟﻔﺎﺭﻕ‪ ‬ﺑﲔ ﺻﻔﺔ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻛﻄﻬﺎﺭﺓ ﻭﻧﻘﺎﺀ ﻭﺧﻼﺹ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﲔ ﳏﻤ‪‬ﺪ‪ ‬ﻛﺸﺨﺺﹴ ﺑﺸﺮﹴ‬
‫)‪br& •ÓÉ<¨Z9$# yŠ#u‘r& ÷bÎ) ÄcÓÉ<¨Z=Ï9 $pk|¦øÿtR ôMt7ydur bÎ‬‬ ‫ﺣﺎﻣﻞﹴ ﳍﺬﻩ ﺍﻟﺼﻔﺔ ‪ ..‬ﻓﻔﻲ ﺍﻟﻌﺒﺎﺭﺓ ‪) :‬‬
‫„‪ ، ( $uhysÅ3ZtFó¡o‬ﻧﺮﻯ ﺻﻴﺎﻏﺔﹰ ﻗﺮﺁﻧﻴ‪‬ﺔﹰ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺼﻔﺔ ﺍﻟﻨﺒﻮ‪‬ﺓ ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ‪،‬‬
‫ﻭﻫﻲ ﻛﻤﺎ ﻧﺮﻯ ﺑﺼﻴﻐﺔ ﺍﻟﻐﺎﺋﺐ ‪..‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ( tûüÏZÏB÷sßJø9$# Èbrߊ `ÏB y7©9 Zp|ÁÏ9%s{ ) :‬ﻧﺮﻯ ﺻﻴﺎﻏﺔﹰ ﻗﺮﺁﻧﻴ‪‬ﺔﹰ‬
‫ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ‪ ،‬ﻭﻧﺮﺍﻫﺎ ﺑﺼﻴﻐﺔ ﺍﳌﺨﺎﻃﹶﺐ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ) :‬ﺧ‪‬ﺎﻟ‪‬ﺼ‪‬ﺔﹰ ﻟﻠﻨ ‪‬‬
‫ﱯ‬
‫ﻣ‪‬ﻦ‪ ‬ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣ‪‬ﻨﹺﲔ‪ ، ( ‬ﻭﱂ ﻳﻘﻞ ‪ ) :‬ﺧ‪‬ﺎﻟ‪‬ﺼ‪‬ﺔﹰ ﻟﹶﻪ ﻣ‪‬ﻦ‪ ‬ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟﹾ ‪‬ﻤﺆ‪‬ﻣ‪‬ﻨﹺﲔ‪ ، ( ‬ﻭﺫﻟـﻚ ﺑﺼـﻴﺎﻏﺔ‪‬‬
‫) )‪br& •ÓÉ<¨Z9$# yŠ#u‘r& ÷bÎ) ÄcÓÉ<¨Z=Ï9 $pk|¦øÿtR ôMt7ydur bÎ‬‬ ‫ﻣ‪‬ﺸﺎ‪‬ﺔ‪ ‬ﻟ‪‬ﺼﻴﺎﻏﺔ‪ ‬ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ‬
‫( ‪..‬‬ ‫) {‪tûüÏZÏB÷sßJø9$# Èbrߊ `ÏB y7©9 Zp|ÁÏ9%s‬‬ ‫„‪ .. ( $uhysÅ3ZtFó¡o‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝﹸ ‪:‬‬
 ‫‪١٨٢ ‬‬
‫‪ ..‬ﻓﻠﻮ ﻛﺎﻥ ﺍﳋﻄﺎﺏ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ﻣﺘﻌﻠﹼﻘﺎﹰ ﲜﺎﻧﺐﹴ ﻭﺍﺣﺪ ﻣﻮﺟ‪‬ﻪ‪ ‬ﳉﺎﻧﺐ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻭﻣﻘﺎﻣ‪‬ﻬﺎ ﻓﻘﻂ‬
‫ﺩﻭﻥ ﺍﻟﺘﻌﻠﹼﻖﹺ ﺑﺎﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ‪ ،‬ﻟﻜﺎﻥ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ ) :‬ﺇﹺﻥﹾ ﺃﹶﺭ‪‬ﺍﺩ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻨ‪‬ﻜ‪‬ﺤ‪‬ﻬ‪‬ﺎ‬
‫ﺧ‪‬ﺎﻟ‪‬ﺼ‪‬ﺔﹰ ﻟﹶﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣ‪‬ﻨﹺﲔ‪ .. ( ‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳋﻄﺎﺏ‪ ‬ﻣﻮﺟ‪‬ﻬﺎﹰ ﻟﻠﺠﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ‪ ‬ﶈﻤ‪‬ﺪ ‪r‬‬
‫ﻓﻘﻂ ﺩﻭﻥ ﺍﻟﺘﻌﻠﹼﻖﹺ ﲟﻘﺎﻡ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻟﻜﺎﻥ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ ) :‬ﺇﹺﻥﹾ ﺃﹶﺭ‪‬ﺩﺕ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻨ‪‬ﻜ‪‬ﺤ‪‬ﻬ‪‬ﺎ ﺧ‪‬ﺎﻟ‪‬ﺼ‪‬ﺔﹰ ﻟﹶﻚ‪‬‬
‫ﻣ‪‬ﻦ‪ ‬ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣ‪‬ﻨﹺﲔ‪.. ( ‬‬
‫) ‪$uhysÅ3ZtFó¡o„ br& •ÓÉ<¨Z9$# yŠ#u‘r& ÷bÎ) ÄcÓÉ<¨Z=Ï9 $pk|¦øÿtR ôMt7ydur bÎ) ºpoYÏB÷s•B Zor&z•öD$#ur‬‬ ‫ﺇﻥﱠ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫( ‪ ،‬ﻳﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺃﻱ‪ ‬ﺍﻣﺮﺃﺓ‪ ‬ﺗ‪‬ﻬ‪‬ﺐ‪ ‬ﻧﻔﺴ‪‬ﻬﺎ ﻟ‪‬ﻤﻘﺎﻡﹺ ﺍﻟﻨﺒﻮ‪‬ﺓ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﺎ ﺗ‪‬ﺮﻳﺪ‪ ‬ﺍﻻﺭﺗﻘﺎﺀَ ﺇﱃ ﺷـﺮ ‪‬‬
‫ﻑ‬
‫ﺍﻟﺪﺧﻮﻝﹺ ﰲ ﺳﺎﺣﺔ‪ ‬ﺃﺯﻭﺍﺝﹺ ﺍﻟﻨﱯ‪ ، ‬ﻋ‪‬ﱪ‪ ‬ﺗﻄﺒﻴﻘ‪‬ﻬﺎ ﻟﻸﺣﻜﺎﻡﹺ ﺍﳋﺎﺻ‪‬ﺔ‪ ‬ﺑﺪﺧﻮﻝﹺ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ‪ ، ‬ﻣﻦ‬
‫ﻋﺪﻡﹴ ﺯﻭﺍﺝﹴ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﺑﻌﺪ‪ ‬ﻣﻮﺕ‪ ‬ﺍﻟﻨﱯ‪ r ‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﳋﺎﺻ‪‬ﺔ‪ ‬ﺑﺄﺯﻭﺍﺝ ﺍﻟﻨﱯ‬
‫‪ .....‬ﻭﻫﺬﻩ ﺍﳌﺮﺃﺓﹸ ﺑﻌﺪ‪ ‬ﺃﻥﹾ ﺗﻨﺼﺎﻉ‪ ‬ﻟﻸﺣﻜﺎﻡﹺ ﺍﳋﺎﺻ‪‬ﺔ‪ ‬ﺬﺍ ﺍﳌﻘﺎﻡ ‪ ،‬ﳐﺘﺎﺭﺓﹰ ﺍﷲَ ﺗﻌﺎﱃ ﻭﺭﺳـﻮﻟﹶﻪ‬
‫ﻭﺍﻟﺪﺍﺭ‪ ‬ﺍﻵﺧﺮﺓ ‪ ،‬ﻣﺒﺘﻌﺪﺓﹰ ﻋﻦ ﺯﻳﻨﺔ‪ ‬ﺍﳊﻴﺎﺓ‪ ‬ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺷﻬﻮﺓ‪ ‬ﻟﻠﺮﺟﺎﻝ ﻭﻏﲑﹺ ﺫﻟﻚ ‪ ،‬ﺩﺍﺧﻠﺔﹰ ﻫﺬﺍ‬
‫ﺍﳌﻘﺎﻡ‪ ‬ﻋﱪ‪ ‬ﺣﺼﻮﻟ‪‬ﻬﺎ ﻋﻠﻰ ﺷﺮﻑ‪ ‬ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﻣﻊ ﺍﻟﻨﱯ ‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ‪ ..‬ﺗﻜﻮﻥﹸ ﻛﺄﹸﻧﺜﻰ ﺧﺎﻟﺼـﺔﹰ‬
‫ﻟﺸﺨﺼﻪ ‪ r‬ﻛﺮﺟﻞ ‪ .. ( tûüÏZÏB÷sßJø9$# Èbrߊ `ÏB y7©9 Zp|ÁÏ9%s{ ) :‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﺎ ﺗﻜﻮﻥﹸ ﻛﻌﻼﻗﺔ‪‬‬
‫ﺯﻭﺟﻴ‪‬ﺔ‪ ‬ﺑﲔ ﺫﻛﺮﹴ ﻭﺃﹸﻧﺜﻰ ﻣ‪‬ﺮﺗﺒﻄﺔﹰ ﻣﻊ ﳏﻤ‪‬ﺪ‪ ‬ﺍﻟﺸﺨﺺ ‪ ،‬ﺣﻴﺚﹸ ﳏﻤ‪‬ﺪ ﺍﻟﺸﺨﺺ ﺍﻟـﺬﻛﺮ ﻫـﻮ‬
‫ﺍﳌﻘﺎﺑﻞ ﳍﺎ ﻛﺄﻧﺜﻰ ﰲ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ‪ ‬ﰲ ﺷﺨﺼﻪ ‪ ، r‬ﺑﲔ ﺍﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ‪ ، ‬ﻭﺑﲔ ﺟﺎﻧﺐ ﺍﻟﻨﺒـﻮﺓ ‪،‬‬
‫ﻭﺑﲔ ﺟﺎﻧﺐ ﺍﻟﺮﺳﺎﻟﺔ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﺿﺮﻭﺭﻱ‪ ‬ﻛﻲ ﻧ‪‬ﺪﺭﻙ‪ ‬ﺩﻻﻻﺕ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﻛﺘﺎﺏﹺ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ .....‬ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺁﻣﻦ ﲟﺎ ﺃﹸﻧﺰﻝﹶ ﺇﻟﻴﻪ ﻣﻦ ﺭﺑ‪‬ﻪ ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪:‬‬
‫‪¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ z`tB#uä <@ä. 4 tbqãZÏB÷sßJø9$#ur ¾ÏmÎn/§‘ `ÏB Ïmø‹s9Î) tAÌ“Ré& !$yJÎ/ ãAqß™§•9$# z`tB#uä‬‬ ‫)‬
‫‪$oY-/u‘ y7tR#t•øÿäî ( $oY÷èsÛr&ur $uZ÷èÏJy™ (#qä9$s%ur 4 ¾Ï&Î#ß™•‘ `ÏiB 7‰ymr& šú÷üt/ ä-Ìh•xÿçR Ÿw ¾Ï&Î#ß™â‘ur ¾ÏmÎ7çFä.ur‬‬

‫‪ ] ( 玕ÅÁyJø9$# š•ø‹s9Î)ur‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٨٥ :‬‬

‫‪١٨٣ ‬‬
‫‪ ..‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﺗﺼﻒ‪ ‬ﺻﻔﺔﹶ ﺍﻟﺮﺳﺎﻟﺔ‪ ‬ﰲ ﺫﺍﺗﻪ ‪ .. r‬ﻭﻟﻜﻦ ‪ ..‬ﻫﻞ ﺍﻵﻳـﺎﺕ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﲣﺎﻃﺒﻪ ‪ r‬ﻛﺮﺳﻮﻝ ؟!!! ‪..‬‬
‫‪`ÏB |=»tFÅ6ø9$# tbrâät•ø)tƒ šúïÏ%©!$# È@t«ó¡sù š•ø‹s9Î) !$uZø9t“Rr& !$£JÏiB 7e7x© ’Îû |MZä. bÎ*sù‬‬ ‫)‬
‫‪z`ÏB £`tRqä3s? Ÿwur ÇÒÍÈ tûïÎŽtIôJßJø9$# z`ÏB £`tRqä3s? Ÿxsù š•Îi/¢‘ `ÏB ‘,ysø9$# š‚uä!%y` ô‰s)s9 4 y7Î=ö6s%‬‬

‫‪ ] ( z`ƒÎŽÅ£»y‚ø9$# z`ÏB šcqä3tGsù «!$# ÏM»tƒ$t«Î/ (#qç/¤‹x. šúïÏ%©!$#‬ﻳﻮﻧﺲ ‪[ ٩٥ – ٩٤ :‬‬

‫‪#]ŒÎ)ur ( ¼çnuŽö•xî $uZøŠn=tã y“ÎŽtIøÿtFÏ9 š•ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$# Ç`tã y7tRqãZÏFøÿu‹s9 (#rߊ%Ÿ2 bÎ)ur‬‬ ‫)‬
‫‪#]ŒÎ) ÇÐÍÈ ¸xŠÎ=s% $\«ø‹x© óOÎgøŠs9Î) ß`Ÿ2ö•s? £N‰Ï. ô‰s)s9 y7»oY÷G¬;rO br& Iwöqs9ur ÇÐÌÈ WxŠÎ=yz x8rä‹sƒªB^w‬‬

‫(‬ ‫{`‪#ZŽ•ÅÁtR $uZøŠn=tã y7s9 ߉ÅgrB Ÿw §NèO ÏN$yJyJø9$# y#÷èÅÊur Ío4quŠysø9$# y#÷èÅÊ š•»oYø%sŒ‬‬

‫] ﺍﻹﺳﺮﺍﺀ ‪[ ٧٥ – ٧٣ :‬‬
‫ﺑﺎﻟﺘﺄﻛﻴﺪ ﻻ ﺗ‪‬ﺨﺎﻃﺒﻪ ﻛﺮﺳﻮﻝ ‪ ..‬ﺇﻧ‪‬ﻤﺎ ﲣﺎﻃﺒﻪ ﻛﺸﺨﺺ ﺑﺸﺮ ‪ ،‬ﻟﻪ ﻫﻮﺍﺟﹺﺴ‪‬ـﻪ‪ ‬ﺍﻟﻨﻔﺴـﻴ‪‬ﺔ‬
‫ﻛﺄﻱ‪ ‬ﺇﻧﺴﺎﻥ ‪ ..‬ﺇﻥﱠ ﺍﻟﺸﺨﺺ‪ ‬ﻫﻮ ﻓﺮﺩ‪ ‬ﺑﺸﺮ‪ ‬ﻟﻪ ﻃﺒﻴﻌﺘﻪ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻛﻐﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺍﻟﻨﱯ‪ ‬ﻫﻮ‬
‫ﺍﻟﻨﻘﻲ ﺍﻟﻄﺎﻫﺮ ﺍﳋﺎﻟﺺ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺫﻟﻚ ﺍﻟﻨﱯ ﺍﳊﺎﻣﻞ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﻄﻠﺐ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ ﺇﻳﺼﺎﻝﹶ ﺍﳌﻨﻬﺞ ﻟﻠﻨﺎﺱ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺼﻔﺔﹸ ﺍﻟﺘﺸﺮﻳﻊ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺼﻔﺔ‪ ‬ﺍﻟﺮﺳﺎﻟﺔ ﺣﺼﺮﺍﹰ ‪ ،‬ﻭﻻ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺼـﻔﺔ‪ ‬ﺍﻟـﻨﱯ‪ ، ‬ﻭﻻ‬
‫ﺑﺎﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ ‪ ..‬ﻭﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫) ‪×LìÏm§‘ Ö‘qàÿxî ª!$#ur 4 y7Å_ºurø—r& |N$|Êö•tB ‘ÉótGö;s? ( y7s9 ª!$# ¨@ymr& !$tB ãPÌh•ptéB zOÏ9 •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ‬‬

‫( ] ﺍﻟﺘﺤﺮﱘ ‪[ ١ :‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﻳ‪‬ﺨﺎﻃﺐ‪ ‬ﻧﺒﻴ‪‬ﻪ ‪ r‬ﻛﻨﱯ ﻭﻟﻴﺲ ﻛﺮﺳﻮﻝ ‪ ، ( •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ ) :‬ﻭﻳﻄﻠﺐ‪ ‬ﻣﻨﻪ‬
‫ﻛﻨﱯ‪ ‬ﺃﻻﹼ ﳛﺮ‪‬ﻡ‪ ‬ﻣﺎ ﺃﺣﻠﹼﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻄﻠﺐ‪ ‬ﻣﻦ ﺍﻟﻨﱯ‪ ‬ﳏﻤ‪‬ﺪ ﺃﻥ ﻳﻠﺘـﺰﻡ‪‬‬
‫ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﺍﻟﺮﺳﻮﻝﹸ ﳏﻤ‪‬ﺪ ‪..‬‬
 ‫‪١٨٤ ‬‬
‫‪ ..‬ﻭﺻﻔﺔﹸ ﺍﻟﻨﺒﻮ‪‬ﺓ‪ ‬ﺩﻭﻥ ﺍﻟﺮﺳﺎﻟﺔ‪ ‬ﰲ ﺷﺨﺼﻪ ‪ ، r‬ﻧﻘﺮﺅﻫﺎ ﺃﻳﻀﺎﹰ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪zMn=÷ès?ur (#qè%y‰|¹ šúïÏ%©!$# š•s9 tû¨üt6tGtƒ 4Ó®Lym óOßgs9 |MRÏŒr& zNÏ9 š•Ztã ª!$# $xÿtã‬‬ ‫)‬
‫‪ ] ( šúüÎ/É‹»s3ø9$#‬ﺍﻟﺘﻮﺑﺔ ‪[ ٤٣ :‬‬
‫‪ ..‬ﻓﺎﻟﺬﻱ ﺃﺫﻥ ﻟﻠﻤﻌﻨﻴ‪‬ﲔ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻮ ﺍﻟﻨﱯ‪ ‬ﳏﻤ‪‬ﺪ ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺮﺳـﻮﻝﹶ ﳏﻤ‪‬ـﺪﺍﹰ ‪،‬‬
‫ﻓﺎﻹﺫﹾﻥﹸ ﺍﳌﻌﲏ‪ ‬ﻫﻨﺎ ﻓﹶﻌ‪‬ﻠﹶﻪ‪ r ‬ﺑﺎﺟﺘﻬﺎﺩ‪ ‬ﻣﻨﻪ ‪ ،‬ﻭﻟﻴﺲ ﻛﺘﻔﺴﲑﹴ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﳌﻮﺣﻰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬
‫‪ ..‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳﺄﻣﺮ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺭﺳﻮﻟﹶﻪ ‪ r‬ﺑﺄﻥﹾ ﻳﺄﺫﻥﹶ ﻷﻭﻟﺌﻚ ‪ ،‬ﰒﹼ ﺑﻌﺪ‪ ‬ﺫﻟﻚ ﻳﻠﻮﻣﻪ‬
‫ﻋﻠﻰ ﺍﻟﺘﺰﺍﻣﻪ ﲟﺎ ﺃﻣﺮﻩ ﺑﻪ ؟ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﹸﺨﺎﻃﺐ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪þ’Îû (#r߉Ågs† Ÿw §NèO óOßgoY÷•t/ t•yfx© $yJŠÏù x8qßJÅj3ysム4Ó®Lym šcqãYÏB÷sムŸw y7În/u‘ur Ÿxsù‬‬ ‫)‬
‫&‪ ] ( $VJŠÎ=ó¡n@ (#qßJÏk=|¡ç„ur |MøŠŸÒs% $£JÏiB %[`t•ym öNÎhÅ¡àÿRr‬ﺍﻟﻨﺴﺎﺀ ‪[ ٦٥ :‬‬
‫‪ ..‬ﺍﳌﹸﺨﺎﻃﹶﺐ‪ ‬ﻫﻨﺎ ﻫﻮ ﺍﻟﺮﺳﻮﻝﹸ ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻨﱯ‪ ‬ﺃﻭ ﻣ‪‬ﺤﻤ‪‬ﺪﺍﹰ ﻛﺒﺸﺮ ﻣ‪‬ﺠﺮ‪‬ﺩ‪ ‬ﻋﻦ ﺻﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧ‪‬ﺪﺭﻙ‪ ‬ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﹺﺘﻌﻠﱡﻖ ﺃﹶﻣ‪‬ﺮﹺ ﺍﻟﻄﺎﻋﺔ‪ ) ‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺑﺼﻔﺔ‪ ‬ﺍﻟﺮﺳـﺎﻟﺔ‬
‫ﺣﺼﺮﺍﹰ ‪ ..‬ﻓﺄﹶﻣ‪‬ﺮ‪ ‬ﺍﻟﻄﺎﻋﺔ‪ ‬ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﺄﰐ ﺩﺍﺋﻤﺎﹰ ﻭﺃﺑﺪﺍﹰ ﻣﺘﻌﻠﹼﻘﺎﹰ ﺑﺼﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪..‬‬
‫) ‪ ] ( ( š^qß™§•9$#ur ©!$# (#qãè‹ÏÛr& ö@è%‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٣٢ :‬‬

‫) ‪ ] ( tAqß™§•9$#ur ©!$# (#qãè‹ÏÛr&ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٣٢ :‬‬

‫) &‪ ] ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr‬ﺍﻟﻨﺴﺎﺀ ‪[ ٥٩ :‬‬

‫) ‪ ] ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr&ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٩٢ :‬‬

‫) ‪ ] ( ÿ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr&ur‬ﺍﻷﻧﻔﺎﻝ ‪[ ١ :‬‬

‫) &‪ ] ( ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr‬ﺍﻷﻧﻔﺎﻝ ‪[ ٢٠ :‬‬

 ‫‪١٨٥ ‬‬
‫) ‪ ] ( ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr&ur‬ﺍﻷﻧﻔﺎﻝ ‪[ ٤٦ :‬‬

‫) ‪ ] ( ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr& ö@è%‬ﺍﻟﻨﻮﺭ ‪[ ٥٤ :‬‬

‫) ‪ ] ( tAqß™§•9$# (#qãè‹ÏÛr&ur‬ﺍﻟﻨﻮﺭ ‪[ ٥٦ :‬‬

‫) &‪ ] ( tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr‬ﳏﻤﺪ ‪[ ٣٣ :‬‬

‫) ‪ ] ( 4 ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr&ur‬ﺍ‪‬ﺎﺩﻟﺔ‪[ ١٣ :‬‬

‫) ‪ ] ( 4 tAqß™§•9$# (#qãè‹ÏÛr&ur ©!$# (#qãè‹ÏÛr&ur‬ﺍﻟﺘﻐﺎﺑﻦ ‪[ ١٢ :‬‬

‫‪ ..‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﺒﺚ ﺃﻥ ﻳﺘﻌﻠﱠﻖ ﺃﻣﺮ ﺍﻟﻄﺎﻋﺔ ﺩﺍﺋﻤﺎﹰ ﺑﺼﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺩﻭﻥ ﻏﲑﻫﺎ ‪ ...‬ﻣﻦ ﻫﻨﺎ‬
‫ﻧ‪‬ﺪﺭﻙ‪ ‬ﻋﻈﻤﺔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﺗﺮﺩ ﻓﻴﻪ ﺻﻴﻐﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺩﻭﻥ ﺃﻱ ﺻﻴﻐﺔ‬
‫ﺃﹸﺧﺮﻯ ‪..‬‬
‫) ‪ ] ( 3 ¼ã&è!qß™u‘ öNà6ŠÏùur «!$# àM»tƒ#uä öNä3ø‹n=tæ 4‘n=÷Fè? öNçFRr&ur tbrã•àÿõ3s? y#ø‹x.ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪:‬‬
‫‪[ ١٠١‬‬
‫( ﺗﻌﲏ – ﺑﺪﻻﻻ‪‬ﺎ ﺍﻟﺼﺎﳊﺔ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪‬‬ ‫‪3 ¼ã&è!qß™u‘ öNà6ŠÏùur‬‬ ‫ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﻭﻣﻜﺎﻥ – ﻭﻓﻴﻜﻢ ﻣﻨﻬﺠﻪ ‪ ..‬ﻓﻤﺤﻤ‪‬ﺪ ﺍﻟﺸﺨﺺ ﻣﺎﺕ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻣﺎﺯﺍﻝ ﻭﺳﻴﺒﻘﻰ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ‪..‬‬
‫) ‪( tbr߉t7÷èムZpygÏ9#uä Ç`»uH÷q§•9$# Èbrߊ `ÏB $uZù=yèy_r& !$uZÎ=ß™•‘ `ÏB y7Î=ö6s% `ÏB $oYù=y™ö‘r& ô`tB ö@t«ó™ur‬‬
‫] ﺍﻟﺰﺧﺮﻑ ‪[ ٤٥ :‬‬
‫ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( !$uZÎ=ß™•‘ `ÏB y7Î=ö6s% `ÏB $oYù=y™ö‘r& ô`tB ö@t«ó™ur‬ﻛﻴﻒ ﺳﻴﺴﺄﻝ‬
‫‪ r‬ﻣ‪‬ﻦ‪ ‬ﻗﹶﺒ‪‬ﻠﹶﻪ ﻣﻦ ﺍﻟﺮﺳﻞ ؟!!! ‪ ..‬ﺃﻻ ﺗﻌﲏ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻨﻈﺮ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ؟ ‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻧ‪‬ﻬﺎ ﺧﺎﺻ‪‬ﺔ ﺑﺎﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ ﻭﺑﻠﻘﺎﺀ ﺍﻟﻨﱯ‪ r ‬ﻣﻊ ﺍﻟﺮﺳﻞ‬
 ١٨٦ 
‫ﺎﺕ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ‬‫ ﻻ ﰲ ﺣﻴﺜﻴ‬، ‫ ﺩﻟﻴﻞﹴ ﻋﻠﻴﻪ‬‫ﻮﺟﺪ ﺃﻱ‬‫ ﻓﻬﻮ ﻗﻮﻝﹲ ﻻ ﻳ‬، ‫ﺍﻟﺴﺎﺑﻘﲔ‬
.. ‫ ﻭﻻ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬، ‫ﺔ‬‫ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺇﺩﺭﺍﻙ ﺍﳊﺪﻭﺩ ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﺃﲰﺎﺀ ﺍﻟﺬﺍﺕ ﻭﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺎ ﰲ‬‫ﺔ ﺍﶈﻴﻄﺔ ﺑﺎﻟﻜﻠﻤﺔ ﻭﲜﻤﻴﻊ ﻣﺸﺘﻘﹼﺎ‬‫ﺘﻪ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ﺇﺩﺭﺍﻛﺎﹰ ﺳﻠﻴﻤﺎﹰ ﻣﺮﺟﻌﻴ‬، ‫ﺍﻟﻜﺮﱘ‬
‫ ﻫﻮ ﺿﺮﻭﺭﺓ ﻟﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻬﻤﺎﹰ ﺻﺤﻴﺤﺎﹰ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺿﻼﻻﺕ‬، ‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
.. ‫ﺍﻟﻀﺎﻟﲔ‬
، ‫ ﺑﺎﻃﻞ‬‫ ﺃﹸﺧﺮﻯ ﻫﻮ ﺯﻋﻢ‬‫ ﻛﻠﻤﺔ‬‫ﺔ ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﻤﻞﹶ ﺩﻻﻻﺕ‬‫ﻭﺍﻟﺰﻋﻢ ﺑﺄﻥﱠ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‬
(#qãZtB#uä tûïÏ%©!$# ) : ‫ ( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬Où=ÝàÎ/ ) ‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﻧﺮﺍﻩ ﰲ ﺗﻔﺴﲑﻫﻢ ﻟﻜﻠﻤﺔ‬
[ ٨٢ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbr߉tGôg•B Nèdur ß`øBF{$# ãNßgs9 y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur

‫ ( ﰲ ﻫﺬﻩ‬Où=ÝàÎ/ ) ‫ﻟﻘﺪ ﺍﺳﺘﺸﻬﺪﻭﺍ ﺑﺮﻭﺍﻳﺎﺕ ﻣﻮﺿﻮﻋﺔ ﻛﺎﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻋﻠﻰ ﺃﻥﹼ ﻛﻠﻤﺔ‬
.. ( ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻌﲏ ) ﺑﺸﺮﻙ‬
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٣١٧٥ ) ‫ﺍﻟﺒﺨﺎﺭﻱ‬



 
‫ ( ﰲ‬Où=ÝàÎ/ ) ‫ ﻓﺈﻥﱠ ﻛﻠﻤﺔ‬، r ‫ﻬﻢ ﻏﲑ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳌﹸﻔﺘﺮﻯ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ‬‫ﺑﻨﺎﺀً ﻋﻠﻰ ﻗﻮﻟ‬
.. ( ‫ﻝ ﺑﻜﻠﻤﺔ ) ﺑﹺﺸﺮﻙ‬‫ﺴﺘﺒﺪ‬‫ ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﺗ‬، ‫ﺎ‬‫ﺖ ﺑﻐﲑ ﻣﻜﺎ‬‫ﺿﻌ‬‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭ‬
‫ﺔ‬‫ﻪ ﰲ ﺻﻴﺎﻏﺘﻪ ﺍﻟﻠﻐﻮﻳ‬‫ﻌﺠﺰﺗ‬‫ ﻣ‬‫ ﺍﻟﺬﻱ ﺗﻜﻤﻦ‬، ‫ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺔﹸ ﺍﻹﺳﺎﺀﺓ‬‫ﻭﻗﻮﻟﹸﻬﻢ ﻫﺬﺍ ﻫﻮ ﻗﻤ‬
‫ ﺃﻥ ﻧﺴﺘﺒﺪﻝﹶ – ﰲ ﺗﻔﺴﲑﹺﻫﺎ – ﻛﻠﻤﺔﹰ ﺑﻜﻠﻤﺔ‬‫ ﺇﻻﱠ ﺑﻌﺪ‬‫ ﻛﺮﳝﺔ‬‫ ﻓﻬﻤﻨﺎ ﻵﻳﺔ‬‫ ﻓﻜﻴﻒ ﻻ ﻳﺴﺘﻘﻴﻢ‬،
 ‫‪١٨٧ ‬‬
‫ﺃﹸﺧﺮﻯ ؟!!! ‪ ..‬ﻭﳌﺎﺫﺍ ﱂ ﻳﻀﻊ ﺍﷲ ﺗﻌﺎﱃ ﻛﻠﻤﺔ ) ﺑﺸﺮﻙ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﺪﻝ ﻛﻠﻤﺔ‬
‫) ‪ ( Où=ÝàÎ/‬ﺇﻥ ﻛﺎﻥ ﺯﻋﻤﻬﻢ ﺻﺤﻴﺤﺎﹰ ؟!!! ‪..‬‬
‫ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔﹸ ﺗﺼﻒ‪ ‬ﺣﺎﻝﹶ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻌﻄﻴﻬﻢ ﺍﷲُ ﺗﻌﺎﱃ ﺍﻷﻣ‪‬ﻦ‪ ، ‬ﺑﺄﻧ‪‬ﻬﻢ ﻳﺘ‪‬ﺼﻔﻮﻥ ﺑﺼﻔﺘﲔ ‪:‬‬
‫ﺍﻟﺼﻔﺔ ﺍﻷﻭﱃ ﻫﻲ ﺃﻧ‪‬ﻬﻢ ﺁﻣﻨﻮﺍ ‪ ،‬ﻭﺍﻟﺼﻔﺔﹸ ﺍﻟﺜﺎﻧﻴﺔﹸ ﺃﻧ‪‬ﻬﻢ ﱂ ﻳ‪‬ﻠﺒﹺﺴﻮﺍ ﺇﳝﺎﻧ‪‬ﻬﻢ ﻫﺬﺍ ﺑﻈﻠﻢ ‪..‬‬
‫ﻭﻹﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻹﺩﺭﺍﻙ‬
‫ﺩﻻﻻﺕ ﻛﻠﻤﺔ ‪.. ( #þqÝ¡Î6ù=tƒ ) :‬‬
‫‪ ..‬ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﺗﺪﻭﺭ‪ ‬ﺩﻻﻻﺕ‪ ‬ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻝ ‪ ،‬ﺏ ‪ ،‬ﺱ ( ﰲ ﺇﻃﺎﺭﹺ‬
‫ﺍﻹﺣﺎﻃﺔ ﻭﺍﻟﺘﻐﻄﻴﺔ ﻭﺍﻟﺴﺘﺮ ‪ ،‬ﻓﺎﻟﻠﺒﺎﺱ‪ ‬ﻫﻮ ﻣﺎ ﻳ‪‬ﺤﻴﻂﹸ ﺑﺎﻟﻼﺑﺲ ﻭﻣﺎ ﻳ‪‬ﻐﻄﹼﻴﻪ ﻭﻳﺴﺘﺮ‪‬ﻩ ‪ ..‬ﻭﺍﻟﻠﺒﺎﺱ‬
‫ﺍﻟﺬﻱ ﻳ‪‬ﻮ‪‬ﺍﺭﹺﻱ ﺳ‪‬ﻮ‪‬ﺁﺗ‪‬ﻨﺎ ﻳ‪‬ﺤﻴﻂﹸ ‪‬ﺎ ‪ ،‬ﻭﻳﻐﻄﹼﻴﻬﺎ ﻭﻳﺴﺘﺮﻫﺎ ‪ ،‬ﻭﻟﺒﺎﺱ‪ ‬ﺍﻟﺘﻘﻮﻯ ﻫﻮ ﺇﺣﺎﻃﺔﹸ ﺃﻧﻔﺴِﻨﺎ‬
‫‪$uZø9t“Rr& ô‰s% tPyŠ#uä ûÓÍ_t6»tƒ‬‬ ‫ﻭﺳﺘﺮ‪‬ﻫﺎ ﺑﺎﻟﻮﺭﻉ ﻭﺗﻘﻮﻯ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ÏM»tƒ#uä ô`ÏB š•Ï9ºsŒ 4 ׎ö•yz y7Ï9ºsŒ 3“uqø)-G9$# â¨$t7Ï9ur ( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ‬‬

‫‪ ] ( tbrã•©.¤‹tƒ óOßg¯=yès9 «!$#‬ﺍﻷﻋﺮﺍﻑ ‪[ ٢٦ :‬‬

‫ﻭﺇﻟﺒﺎﺱ‪ ‬ﺍﳊﻖ‪ ‬ﺑﺎﻟﺒﺎﻃﻞﹺ ﻫﻮ ﺟﻌﻞﹸ ﺍﻟﺒﺎﻃﻞﹺ ﻣ‪‬ﻐ‪‬ﻄﱢﻴﺎﹰ ﻟﻠﺤﻖﹺ ﻭﳏﻴﻄﺎﹰ ﺑﻪ ﻭﺳﺎﺗﺮﺍﹰ ﻟﻪ ‪ ،‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ‬
‫‪:‬‬
‫(‬ ‫‪tbqßJn=÷ès? óOçFRr&ur ¨,ysø9$# tbqßJçGõ3s?ur È@ÏÜ»t6ø9$$Î/ ¨,ysø9$# šcqÝ¡Î6ù=s? zNÏ9 É=»tGÅ3ø9$# Ÿ@÷dr'¯»tƒ‬‬ ‫)‬
‫] ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٧١ :‬‬
‫‪ ..‬ﻫﺬﻩ ﻫﻲ ﺣﺪﻭﺩ ﺩﻻﻻﺕ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻝ ‪ ،‬ﺏ ‪ ،‬ﺱ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ‬
‫‪( «!$$Î/ õ8ÎŽô³è@ Ÿw ¢Óo_ç6»tƒ ¼çmÝàÏètƒ uqèdur ¾ÏmÏZö/ew ß`»yJø)ä9 tA$s% øŒÎ)ur‬‬ ‫ﺗﻌﺎﱃ ‪ ...‬ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫)‪ ] ( ÒOŠÏàtã íOù=Ýàs9 x8÷ŽÅe³9$# žcÎ‬ﻟﻘﻤﺎﻥ ‪ ، [ ١٣ :‬ﻫﺬﺍ ﺍﻟﻘﻮ‪‬ﻝﹸ ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﺸ‪‬ﺮﻙ‪ ‬ﻇﻠﻢ‪ ‬ﻋﻈﻴﻢ‬
‫‪ ،‬ﻭﻻ ﻳﻘﺘﻀﻲ ﺫﻟﻚ‪ ‬ﺃﻥﱠ ﺍﻟﻈﻠﻢ‪ ‬ﻫﻮ ﻋﲔ ﺍﻟﺸﺮﻙ ‪ ..‬ﻓﻜﻞﱡ ﺷﺮﻙ‪ ‬ﻫﻮ ﻇﻠﻢ ‪ ،‬ﻭﻟﻴﺲ‪ ‬ﻛﹸﻞﱡ ﻇﻠﻢﹴ‬
 ‫‪١٨٨ ‬‬
‫ﻳﻜﻮﻥ ﺷﺮﻛﺎﹰ ‪ ..‬ﻫﺬﺍ ﻣﺎ ﻧ‪‬ﺪﺭﻛﹸﻪ‪ ‬ﰲ ﺗﺪﺑ‪‬ﺮﻧﺎ ﺍﻟﺴﻠﻴﻢ ﻟﺪﻻﻻﺕ ﺍﳉﺬﺭﻳﻦ ﺍﻟﻠﻐﻮﻳﲔ ) ﻅ ‪ ،‬ﻝ ‪ ،‬ﻡ‬
‫( ‪ ،‬ﻭ‪ ) ‬ﺵ ‪ ،‬ﺭ ‪ ،‬ﻙ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﺍﷲُ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ] :‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳﺄﺗﻮﺍ ﺑﹺﺸﻲﺀٍ ﻣﻦ ﻇﹸﻠﹾﻢﹴ ﺃﹸﻭﻟﹶﺌ‪‬ﻚ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺍﻟﹾﺄﹶﻣ‪‬ﻦ‪ ‬ﻭ‪‬ﻫ‪‬ﻢ‪‬‬
‫ﻣ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ [ ‪ ،‬ﺣﱴ ﻳﺸﻖ‪ ‬ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻳﻘﻮﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲِ ﺃﻳ‪‬ﻨﺎ ﻻ ﻳﻈﻠﻢ‪ ‬ﻧﻔﺴ‪‬ﻪ ‪ ،‬ﻛﻤﺎ‬
‫ﻳﺰﻋﻢ‪ ‬ﻭﺍﺿﻌﻮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ‪ ،‬ﻭﻛﻤﺎ ﻳ‪‬ﺴﻮ‪‬ﻕ‪ ‬ﻣﻦ ﺑﻌﺪ‪‬ﻫﻢ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ‪ ..‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ‬
‫‪Nèdur ß`øBF{$# ãNßgs9 y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur (#qãZtB#uä tûïÏ%©!$#‬‬ ‫ﺟﻞﹼ ﻭﻋﻼ ‪) :‬‬
‫‪ ..... ( tbr߉tGôg•B‬ﻓﺎﻟﻔﺎﺭﻕ ﻛﺒﲑ‪ ‬ﺑﲔ ﻗﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ) ‪، ( AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur‬‬
‫ﻭﺑﲔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﻔﺘﺮﺿﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟ‪‬ﺰ‪‬ﻋ‪‬ﻢﹺ ﻭﺍﺿﻌﻲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ] ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳﺄﺗﻮﺍ ﺑﹺﺸﻲﺀٍ ﻣﻦ ﻇﹸﻠﹾﻢﹴ [ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ، ( AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur ) :‬ﺗﻌﲏ ﺍﻟﺬﻳﻦ ﱂ ﻳ‪‬ﻐﻄﹼﻮﺍ‬
‫ﺇﳝﺎﻧ‪‬ﻬﻢ ﺑﻈﻠﻢ ‪ ،‬ﺃﻱ ﱂ ﳚﻌﻠﻮﻩ ﳏﺎﻃﺎﹰ ﻭﻣﺴﺘﻮﺭﺍﹰ ﺑﻈﻠﻢ ‪ ..‬ﻓﺈﻟﺒﺎﺱ‪ ‬ﺍﻹﳝﺎﻥ ﺑﻈﻠﻢ ﻳﻌﲎ ﺃﻥﱠ ﺍﻹﳝﺎﻥ‬
‫ﺃﺻﺒﺢ‪ ‬ﻣﻐﻄﻰ‪ ‬ﻭﳏﺎﻃﺎﹰ ﻭﻣﺴﺘﻮﺭﺍﹰ ﺑﻈﻠﻢ ‪ ..‬ﻫﺬﺍ ﻣﺎ ﺗﻌﻨﻴﻪ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻜﻤﻦ‪ ‬ﻣ‪‬ﻌﺠﺰﺓﹸ‬
‫ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻧﺴﺘﺒﺪﻝﹶ ﻓﻴﻬﺎ ﻛﻠﻤﺔﹰ ﺑﻜﻠﻤﺔ ‪ ،‬ﻭﺩﻭﻥﹶ ﺃﻥﹾْ‬
‫ﻧﻔﻬﻢ‪ ‬ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺧﻼﻝ ﺩﻻﻻﺕ ﻛﻠﻤﺎﺕ‪ ‬ﻻ ﻭﺟﻮﺩ‪ ‬ﳍﺎ ﰲ ﻇﺎﻫﺮ ﺻﻴﺎﻏﺘ‪‬ﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻛﻞﱡ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻭ‪‬ﺿﻌﺖ ﲟﻜﺎ‪‬ﺎ ﺑﺎﺧﺘﻴﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﲝﻴﺚ ﻻ ﺗﻨﻮﺏ ﻋﻨﻬﺎ‬
‫ﺃﻱ‪ ‬ﻛﻠﻤﺔ ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﳝﻴ‪‬ﺰ ﺍﻟﻨﺺ‪ ‬ﺍﻹﳍﻲ‪ ‬ﺍﳌﹸﻄﻠﻖ ﻋﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺍﻟﻮﺿﻌﻴ‪‬ﺔ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫‪ ‬‬
‫‪ ‬‬

‫ﺇﻥﱠ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺻﻴﺎﻏﺔ ﻟﻐﻮﻳ‪‬ﺔ ﻣﻄﻠﻘﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ‬
‫ﻟﻠﻤﻌﺎﱐ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ‪ ،‬ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﻭﺟﻮﺩ ﺣﺮﻑ‪ ‬ﺯﺍﺋﺪ‪ ) ‬ﺃﻭ ﻧﺎﻗﺺ (‬
‫ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﻋﺮﺿﻨﺎ ﻟﻠﻤﻌﺠﺰﺍﺕ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﻛﻴﻒ‬
‫ﺃﻥﹼ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱢ ‪ ،‬ﻭ‪‬ﻮﻳ‪‬ﺘﻬﺎ ﻛﺤﺮﻭﻑ‪ ‬ﻟﻜﻞﱟ ﻣﻨﻬﺎ ﺩﻻﻻﺗﻪ ﺍﻟﱵ ﲤﻴ‪‬ـﺰﻩ‬
‫ﻋﻦ ﻏﲑﻩ ‪ ،‬ﺭﺃﻳﻨﺎ ﺃﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﺣﺬﻑ ﺣﺮﻑ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻭ ﺯﻳـﺎﺩﺓ ﺣـﺮﻑ ﺇﱃ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻭ ﺗﺒﺪﻳﻞ ﺣﺮﻑ‪ ‬ﲝﺮﻑ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺳﻨﺘﻌﺮ‪‬ﺽ ﺍﻵﻥ ﺇﱃ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐ ) ‪‬ﻮﻳ‪‬ﺘﻪ ﺍﻟﱵ‬
‫ﲤﻴ‪‬ﺰﻩ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﳊﺮﻭﻑ ( ﻳﺪﺧﻞﹸ ﰲ ﻣﻌﺎﺩﻟﺔ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻄﻠﻖ ﻟﻠﻤﻌﲎ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺻﺎﻏﻪ ﰲ ﻋﺒﺎﺭﺍﺕ ﻟﻐﻮﻳ‪‬ﺔ ﺻﻴﺎﻏﺔﹰ ﻣﻄﻠﻘﺔ ‪..‬‬
‫ﰲ ﻣﺴﺄﻟﺔ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺼﻴﺎﻥ ﺇﺑﻠﻴﺲ ‪ ،‬ﻭﺭﺩﺕ‬
‫ﺍﻟﺼﻮﺭﺗﺎﻥ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﺎﻥ ﺍﻟﺘﺎﻟﻴﺘﺎﻥ ‪..‬‬
‫) ‪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 `ÏB‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٢ :‬‬

‫‪z`ÏB |MZä. ÷Pr& |N÷Žy9õ3tGó™r& ( £“y‰u‹Î/ àMø)n=yz $yJÏ9 y‰àfó¡n@ br& y7yèuZtB $tB ߧŠÎ=ö/Î*¯»tƒ tA$s%‬‬ ‫)‬
‫‪ ] ( tû,Î!$yèø9$#‬ﺹ ‪[ ٧٥ :‬‬
 ‫‪١٩٠ ‬‬
‫ﻭﻟﻨﻘﺎﺭﻥ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( y‰àfó¡n@ žwr& y7yèuZtB $tB‬ﰲ ﺍﻟﺼـﻮﺭﺓ ﺍﻷﻭﱃ ‪ ،‬ﻭﺑـﲔ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( y‰àfó¡n@ br& y7yèuZtB $tB‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ‪..‬‬
‫ﺇﻥﱠ ﻗﺮﺍﺀﺓ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( y‰àfó¡n@ žwr& y7yèuZtB $tB‬ﻗﺮﺍﺀﺓﹰ ﺳﻄﺤﻴ‪‬ﺔﹰ ﺩﻭﻥ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ‬
‫ﺣﻘﻴﻘﺔ ﺩﻻﻻ‪‬ﺎ ‪ ،‬ﲡﻌﻞ ﺍﻟﻘﺎﺭﺉ ﻳﺘﻮﻫ‪‬ﻢ ﺑﺄﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺄﻝ ﺇﺑﻠﻴﺲ ﻋﻤ‪‬ﺎ ﻣﻨﻌـﻪ ﻣـﻦ ﺗـﺮﻙ‬
‫ﺍﻟﺴﺠﻮﺩ ‪ ،‬ﻭﻛﺄﻥﱠ ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﻋﺪﻡ ﺍﻟﺴﺠﻮﺩ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ ﺣﻘﻴﻘﺔ ﺍﻷﻣـﺮ ‪ ،‬ﻭﻳﻨـﺎﻗﺾ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ) ‪ .. ( y‰àfó¡n@ br& y7yèuZtB $tB‬ﻭﻟﺬﻟﻚ ﺫﻫﺐ ﺑﻌﺾ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﺇﱃ ﺍﻟﻘـﻮﻝ ﺇﻥﱠ‬
‫ﻛﻠﻤﺔ ) ﻻ ( ﺍﳌﻀﻤﺮﺓ ﰲ ﻛﻠﻤﺔ ) &‪ ( žwr‬ﻫﻲ ﻛﻠﻤﺔ ﺯﺍﺋﺪﺓ ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫) ‪ ( y‰àfó¡n@ žwr& y7yèuZtB $tB‬ﻣﻮﺍﻓﻘﺔ ﲤﺎﻣﺎﹰ ﻟﻠﻌﺒﺎﺭﺓ ) ‪.. ( y‰àfó¡n@ br& y7yèuZtB $tB‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﺇﻥﹼ ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ ﻋﱪ ﻭﺭﻭﺩ ﻫﺎﺗﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ﻫﻮ ﻟﺘﺼﻮﻳﺮ ﺣﻘﻴﻘـﺔ‬
‫ﺍﻣﺘﻨﺎﻉ ﺇﺑﻠﻴﺲ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ‪ ،‬ﻓﻠﻢ ﳝﻨﻌﻪ ﺷﻲﺀٌ ﺧﺎﺭﺝ‪ ‬ﻋﻦ ﺫﺍﺗﻪ ‪ ،‬ﻻ ﺑﺎﻟﺘﺄﺛﲑ ﺍﳋﺎﺭﺟﻲ ) ﻣﻨﻌﻪ‬
‫ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺑﺎﻟﻘﻮ‪‬ﺓ ﻣﻊ ﻭﺟﻮﺩ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﺴﺠﻮﺩ ( ‪ ،‬ﻭﻻ ﺑﺎﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﻧﺘﻴﺠـﺔ‬
‫ﺇﻗﻨﺎﻉ ﺷﻲﺀٍ ﺧﺎﺭﺝﹴ ﻋﻦ ﺫﺍﺗﻪ ﺑﻌﺪﻡ ﺍﻟﺴﺠﻮﺩ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ) ‪ ( y‰àfó¡n@ br& y7yèuZtB $tB‬ﺟﺎﺀﺕ‬
‫ﻟﺘﻨﻔﻲ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﻋﻨﺪﻩ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺴﺠﻮﺩ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻗﻮ‪‬ﺓ ﺃﻗﻮﻯ ﻣﻨﻪ ﻣﻨﻌﺘﻪ ﻋﻦ ﺫﻟﻚ ‪ ،‬ﻓﻬـﻮ‬
‫) ‪žwr& y7yèuZtB $tB‬‬ ‫ﻟﻴﺲ ﳑﻨﻮﻋﺎﹰ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﺑﺴﺒﺐ ﻗﻮ‪‬ﺓ ﺧﺎﺭﺟﻴ‪‬ﺔ ﺃﻗﻮﻯ ﻣﻨـﻪ ‪ ..‬ﻭﺍﻟﻌﺒـﺎﺭﺓ‬
‫@‪ ( y‰àfó¡n‬ﺟﺎﺀﺕ ﻟﺘﻨﻔﻲ ﺃﻥﱠ ﺇﺑﻠﻴﺲ ﺍﻣﺘﻨﻊ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﻧﺘﻴﺠﺔ ﺃﻥﱠ ﺃﺣﺪﺍﹰ ﺃﻗﻨﻌﻪ ﺑﻌﺪﻡ ﺍﻟﺴﺠﻮﺩ‬
‫‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﳑﺘﻨﻌﺎﹰ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﻹﻗﻨﺎﻋﻪ ﻣﻦ ﺍﳋﺎﺭﺝ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺗﺎﻥ ﻣﺘﻜﺎﻣﻠﺘـﺎﻥ ﰲ ﺗﺼـﻮﻳﺮ‬
‫ﺣﻘﻴﻘﺔ ﻋﺪﻡ ﺳﺠﻮﺩ ﺇﺑﻠﻴﺲ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﺍﺧﺘﺎﺭ ﻋﺪﻡ ﺍﻟﺴﺠﻮﺩ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺗﺄﺛﲑﻱ ) ﺍﳌﻨﻊ ﺍﳋـﺎﺭﺟﻲ‬
‫ﺑﺎﻟﻘﻮ‪‬ﺓ ‪ ،‬ﻭﺍﻻﻣﺘﻨﺎﻉ ﺑﺈﻗﻨﺎﻉ ﺫﺍﺕ ﺃﹸﺧﺮﻯ ﻟﻪ ﺑﻌﺪﻡ ﺍﻟﺴﺠﻮﺩ ( ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﳑﻨﻮﻋﺎﹰ ﻭﻟﻴﺲ ﳑﺘﻨﻌﺎﹰ‬
‫ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﺑﻐﲑ ﺍﺧﺘﻴﺎﺭ ﺇﺭﺍﺩﺗﻪ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺬﺍﺗﻪ ‪..‬‬
 ‫‪١٩١ ‬‬
‫‪ ..‬ﺇﻥﹼ ﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ) ﻻ ( ﺍﳌﻀﻤﺮﺓ ﰲ ﻛﻠﻤﺔ ) &‪ ( žwr‬ﻫﻲ ﻛﻠﻤﺔ ﺯﺍﺋﺪﺓ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ‬
‫ﻣﺮﺩﻭﺩ‪ ، ‬ﻓﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣ‪‬ﻄﻠﻖ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳛﻮﻱ ﺣﺸﻮﺍﹰ ﻭﻻ ﻟﻐﻮﺍﹰ ﻛﻘﻮﻝ ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﻘﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺻﻴﺎﻏﺔﹲ ﻣﻄﻠﻘﺔﹲ ﻟﻜﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﻢ ﻟﻌﻤﻖ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻻ ﻳ‪‬ﻌﻄﻴﻬﻢ ﺍﳊﻖ‪ ‬ﺑﺰﻋﻢ ﻭﺟﻮﺩ ﺣﺮﻭﻑ‪ ‬ﺯﺍﺋﺪﺓ‪ ‬ﻋﻦ ﺍﳌﻌﲎ ﺍﶈﻤﻮﻝ ﻓﻴﻬﺎ ‪..‬‬
‫ﻭﺳﻨﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻦ ﻣﻨﻈﺎﺭ ﺗﻌﺪﺍﺩ ﺍﳊﺮﻭﻑ ﺍﻟﺬﻱ ﺑﻴ‪‬ﻨـﺎﻩ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ـﺔ‬
‫ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐﱠ ﺍﳌﺮﺳﻮﻡ ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺑﺎﳌﻌـﺎﱐ‬
‫ﻭﺍﻟﺼﻮﺭ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻋﺒﺎﺭﺍﺗﻪ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﻟﻠﺒﺸـﺮ‬
‫ﺍﻹﺣﺎﻃﺔ ﺑﺎﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻊ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻷﺧﺮﻯ ‪..‬‬
‫)‪ ( ( y7è?ó•sDr& øŒÎ‬ﺗ‪‬ﻨﺎﻇﺮﻫﺎ ﺻﻮﺭﺓﹲ ﺃﹸﺧﺮﻯ‬ ‫‪y‰àfó¡n@ žwr& y7yèuZtB $tB‬‬ ‫ﺇﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫) ‪yìtB tbqä3s? žwr& y7s9 $tB‬‬ ‫ﻟﻠﻤﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ﺗﺼﻮ‪‬ﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺟﺎﻧﺐﹴ ﺁﺧﺮ ﰲ ﺳﻮﺭﺓ‪ ‬ﺃﹸﺧﺮﻯ‬
‫‪ .. ( tûïωÉf»¡¡9$#‬ﻭﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﻳﻨﻌﻜﺲ ﺗﻨﺎﻇﺮﺍﹰ ﺑﻴﻨﻬﻤﺎ ﰲ ﳎﻤﻮﻋﻲ ﺣﺮﻭﻓﻬﻤﺎ ﺍﳌﺮﺳﻮﻣﺔ ‪،‬‬
‫ﻓﻜﻞﱞ ﻣﻨﻬﻤﺎ ﻣﻜﻮ‪‬ﻥﹲ ﻣﻦ ) ‪ ( ٢٠‬ﺣﺮﻓﺎﹰ ‪..‬‬
‫‪ ٢٠ = ( ( 7‬ﺣﺮﻓﺎﹰ‬
‫‪y ?è •ó Ds &r Œø )Î ‰‬‬ ‫¡ ‪à‬‬
‫‪y f‬‬ ‫‪ó @n w‬‬
‫‪ž &r 7‬‬
‫) ‪y èy Zu Bt $Bt‬‬

‫‪ ٢٠ = ( ût ï‰Ï f‬ﺣﺮﻓﺎﹰ‬
‫¡» ‪É‬‬
‫‪¡ 9#$ ì‬‬
‫‪y Bt b‬‬ ‫‪ä ?s w‬‬
‫‪t q3‬‬ ‫‪ž &r 7‬‬
‫) ‪y 9s $Bt‬‬

‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) &‪ ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr‬ﻫﻲ ﺟﺰﺀٌ ﻣﻦ ﻗﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﺧﻄﺎﺑﹺﻪ‬
‫ﻹﺑﻠﻴﺲ ‪ ،‬ﻭﻫﻲ ﺗﻨﺎﻇﺮ ﺑﺸﻜﻞﹴ ﺗﺎﻡ‪ ‬ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( šúïωÉf»¡¡9$# z`ÏiB `ä3tƒ óOs9‬ﰲ‬
‫) ‪(#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO‬‬ ‫ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺴﺒﻖ ﻣﺒﺎﺷﺮﺓ ﺍﻵﻳﺔﹶ ﺍﻟﻜﺮﳝﺔ ﺍﳊﺎﻣﻠﺔ ﻟﻠﺼﻮﺭﺓ ﺍﻷﻭﱃ‬
‫‪ ] ( šúïωÉf»¡¡9$# z`ÏiB `ä3tƒ óOs9 }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy‬ﺍﻷﻋﺮﺍﻑ ‪.. [ ١١ :‬‬
‫‪ ١٤ = ( ú‬ﺣﺮﻓﺎﹰ‬
‫‪š‬‬ ‫‪Ï f‬‬
‫‪ï‰‬‬ ‫¡» ‪É‬‬
‫` ‪¡ 9#$‬‬
‫‪z BiÏ `3‬‬
‫‪ä ƒt O‬‬
‫) ‪ó 9s‬‬
 ‫‪١٩٢ ‬‬
‫‪ ١٤ = ( ( 7‬ﺣﺮﻓﺎﹰ‬
‫‪y ?è •ó Ds &r Œø )Î ‰‬‬ ‫¡ ‪à‬‬
‫‪y f‬‬ ‫‪ó @n w‬‬
‫) ‪ž &r‬‬

‫) ‪óOs9‬‬ ‫ﻓﺎﻟﻌﺒﺎﺭﺓ ) &‪ ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr‬ﻫﻲ ﺭﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺗﺼﻮ‪‬ﺭﻩ ﺍﻟﻌﺒﺎﺭﺓ‬
‫‪ ..... ( šúïωÉf»¡¡9$# z`ÏiB `ä3tƒ‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) &‪ ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr‬ﻫﻲ ﺫﺍ‪‬ﺎ‬
‫ﻣ‪‬ﻜﻮ‪‬ﻧﺔ ﻣﻦ ﺻﻮﺭﺗﲔ ﻣﺘﻨﺎﻇﺮﺗﲔ ﲤﺎﻣﺎﹰ ‪ ،‬ﻛﻞﱞ ﻣﻨﻬﻤﺎ ﻣﻜﻮ‪‬ﻥﹲ ﻣﻦ ) ‪ ( ٧‬ﺣﺮﻭﻑ ‪..‬‬
‫‪ ٧ = ( ( 7‬ﺣﺮﻭﻑ‬
‫‪ ٧ = ( ‰‬ﺣﺮﻭﻑ ‪y ?è •ó Ds &r Œø )Î ) ،،،‬‬ ‫¡ ‪à‬‬
‫‪y f‬‬ ‫‪ó @n w‬‬
‫) ‪ž &r‬‬

‫&‪žwr‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﺮﻛﻨﻴﻬﺎ ﺍﳌﺘﻨﺎﻇﺮﻳﻦ ﺗﻨﻄﻖ ﻓﺘﻘﻮﻝ ‪ :‬ﻛﻴﻒ ﻻ ﺗﺴﺠﺪ )‬
‫@‪ ( y‰àfó¡n‬ﻭﺃﻧﺎ ﺍﻟﺬﻱ ﺃﻣﺮﻙ ﺑﺎﻟﺴﺠﻮﺩ ) )‪ ( ( y7è?ó•sDr& øŒÎ‬؟ ‪ ..‬ﲟﻌﲎ ﻛﻴﻒ ﻻ ﺗﺴﺘﺠﻴﺐ ﻷﻣﺮ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺗﻨﺒﻐﻲ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ ؟ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) &‪ ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺴﻴﺎﻕ‬
‫ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ ﳍﺎ ‪ ،‬ﻓﺈﻥﱠ ﳍﺎ ﺇﻃﺎﺭ‪‬ﻫﺎ ﺍﳋﺎﺹ‪ ‬ﻣﻦ ﺍﻻﺳﺘﻘﻼﻟﻴ‪‬ﺔ ﻋﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ‬
‫ﺗﺴﺒﻘﻬﺎ ﻣﺒﺎﺷﺮﺓ ) ‪ .. ( y7yèuZtB $tB tA$s%‬ﲟﻌﲎ ﺃﻥﱠ ﺍﳌﻌﲎ ﻣﻜﺘﻤﻞ ﻋﻨﺪ ‪‬ﺎﻳﺔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫) &‪y‰àfó¡n@ žwr‬‬ ‫‪ ( y7yèuZtB $tB tA$s%‬ﺃﻱ ﻗﺎﻝ ﻣﺎ ﻣﻨﻌﻚ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ‪ ،‬ﻭﺗﺄﰐ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ‬
‫)‪ ( ( y7è?ó•sDr& øŒÎ‬ﻟﺘﺒﻴ‪‬ﻦ ﻭﺗﻔﺼ‪‬ﻞ ﻭﺗﻀﻴﻒ‪ ‬ﺩﻻﻻﺕ ﺟﺪﻳﺪﺓ ﻣﻔﺎﺩﻫﺎ ‪ :‬ﻛﻴﻒ ﻻ ﺗﺴﺠﺪ ﻭﺃﻧﺎ‬
‫ﺍﻟﺬﻱ ﻳﺄﻣﺮﻙ ﺑﺎﻟﺴﺠﻮﺩ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳﻘﻮﻱ‪ ‬ﻣﺬﻫﺒﻨﺎ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﺍﻟﺘﻨﺎﻇﺮ ﺑﲔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( y7yèuZtB $tB tA$s%‬ﺍﻟﱵ ﻳﻜﺘﻤﻞ ﻋﻨﺪﻫﺎ ﺍﳌﻌﲎ ‪ ،‬ﻭﺑﲔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ׎ö•yz O$tRr& tA$s%‬ﰲ‬
‫ﺍﻵﻳﺔ ﺫﺍ‪‬ﺎ ‪..‬‬
‫( = ‪ ٩‬ﺣﺮﻭﻑ‬ ‫‪Ž× •ö z‬‬
‫‪y $O Rt &r A‬‬
‫) ‪t $%s‬‬ ‫‪ ٩ = ( 7‬ﺣﺮﻭﻑ ‪،،،‬‬
‫‪y èy Zu Bt $Bt A‬‬
‫) ‪t $%s‬‬
 ‫‪١٩٣ ‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ﻻ ( ﺍﳌﻀﻤﺮﺓ ﰲ ﻛﻠﻤﺔ ) &‪ ( žwr‬ﻟﻴﺴﺖ ﻛﻠﻤﺔﹰ ﺯﺍﺋﺪﺓ ‪ ،‬ﻭﻧﺮﻯ‬
‫ﺃﻧ‪‬ﻬﺎ ﳏﺴﻮﺑﺔ ﺑﺸﻜﻞﹴ ﻣ‪‬ﻄﻠﻖ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺰﻳﺪ ﻭﻻ ﺗﻨﻘﺺ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﺃﻧ‪‬ﻬﺎ ﺗﺴﺘﻤﺪ‪ ‬ﻣﻄﻠﻘﻬﺎ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻌﻜﺴﺔ ﰲ ﻗﻮﻟﻪ ‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﳌﻌﺎﺩﻻﺕ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﻫﻲ ﺟﺰﺀٌ ﻣﻦ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻛﻠﻤﺔ ) &‪ ، ( žwr‬ﻟﺮﺃﻳﻨﺎ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﺭﺗﺒﺎﻃﺎ‪‬ﺎ ﺍﳌﻄﻠﻘﺔ ﻣﻊ‬
‫ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪ ٢٣ = ( ( 7‬ﺣﺮﻓﺎﹰ‬
‫‪y ?è •ó Ds &r Œø )Î ‰‬‬ ‫¡ ‪à‬‬
‫‪y f‬‬ ‫‪ó @n w‬‬
‫‪ž &r 7‬‬
‫‪y èy Zu Bt $Bt A‬‬
‫) ‪t $%s‬‬

‫‪ ٢٣ = ( ‘9 $R¯ `BÏ Ó_Í Ft )ø =n z‬ﺣﺮﻓﺎﹰ‬

‫‪y mç Z÷ BiÏ Ž× •ö z‬‬
‫‪y $O Rt &r A‬‬
‫) ‪t $%s‬‬

‫‪.......................................‬‬
‫‪ ٢٣ = ( ( 7‬ﺣﺮﻓﺎﹰ‬
‫‪y ?è •ó Ds &r Œø )Î ‰‬‬ ‫¡ ‪à‬‬
‫‪y f‬‬ ‫‪ó @n w‬‬
‫‪ž &r 7‬‬
‫‪y èy Zu Bt $Bt A‬‬
‫) ‪t $%s‬‬

‫‪ ] ( ( rA ‰ß ãt Ù‬ﺍﻟﺒﻘﺮﺓ ‪ ٢٣ = [ ٣٦ :‬ﺣﺮﻓﺎﹰ‬
‫‪C è÷ 7t 9Ï /ö 3‬‬
‫‪ä Ò‬‬
‫‪à è÷ /t #( qÜ‬‬
‫‪ä 7Î d‬‬
‫) ‪÷ #$ $Zu =ù %è ru‬‬

‫‪.......................................‬‬
‫‪ ٢٣ = ( ( 7‬ﺣﺮﻓﺎﹰ‬
‫‪y ?è •ó Ds &r Œø )Î ‰‬‬ ‫¡ ‪à‬‬
‫‪y f‬‬ ‫‪ó @n w‬‬
‫‪ž &r 7‬‬
‫‪y èy Zu Bt $Bt A‬‬
‫) ‪t $%s‬‬

‫‪ ] ( ( #‘Y qm‬ﺍﻷﻋﺮﺍﻑ ‪ ٢٣ = [ ١٨ :‬ﺣﺮﻓﺎﹰ‬

‫‪ã ‰‬‬
‫‹ ‪ô B¨ $BY räâ‬‬
‫‪õ Bt $kp ]÷ BÏ l‬‬
‫‪ó •ã z‬‬
‫‪÷ #$ A‬‬
‫) ‪t $%s‬‬

‫‪.......................................‬‬
‫‪ ٢٣ = ( ( 7‬ﺣﺮﻓﺎﹰ‬
‫‪y ?è •ó Ds &r Œø )Î ‰‬‬ ‫¡ ‪à‬‬
‫‪y f‬‬ ‫‪ó @n w‬‬
‫‪ž &r 7‬‬
‫‪y èy Zu Bt $Bt A‬‬
‫) ‪t $%s‬‬

‫“ ( ( ] ﺹ ‪ ٢٣ = [ ٧٥ :‬ﺣﺮﻓﺎﹰ‬
‫‪£ ‰‬‬
‫‪y ‹u /Î M‬‬
‫) ‪à‬‬
‫‪ø =n z‬‬ ‫‪y 9Ï ‰‬‬
‫‪y $J‬‬ ‫¡ ‪à‬‬
‫‪y f‬‬ ‫‪ó @n b&r 7‬‬
‫) ‪y èy Zu Bt $Bt‬‬

‫ﻓﻌﺪﻡ ﺍﻟﺴﺠﻮﺩ ﻭﻋﺪﻡ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ) ﻭﻫﺬﺍ ﻣﺎ ﻳﺼﻮ‪‬ﺭﻩ ﺍﻟﺮﻛﻦ ﺍﻷﻭ‪‬ﻝ ﰲ ﻛ ﹼﻞ‬
‫ﻣﻌﺎﺩﻟﺔ ( ‪ ،‬ﻳﻘﺎﺑﻠﻪ – ﻛﻤﺎ ﻧﺮﻯ – ﺗﻜﺒ‪‬ﺮ ﺇﺑﻠﻴﺲ ﻭﺍﳍﺒﻮﻁ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﺬﺅﻭﻣﺎﹰ ﻣﺪﺣﻮﺭﺍﹰ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
 ‫‪١٩٤ ‬‬
‫‪Ÿwur ‘@Ïjà9$# Ÿwur ÇËÉÈ â‘q‘Z9$# Ÿwur àM»yJè=—à9$# Ÿwur ÇÊÒÈ çŽ•ÅÁt7ø9$#ur 4‘yJôãF{$# “ÈqtGó¡o„ $tBur‬‬ ‫)‬
‫‪|MRr& !$tBur ( âä!$t±o„ `tB ßìÏJó¡ç„ ©!$# ¨bÎ) 4 ÝVºuqøBF{$# Ÿwur âä!$u‹ômF{$# “ÈqtGó¡o„ $tBur ÇËÊÈ â‘rã•ptø:$#‬‬

‫‪ ] ( Í‘qç7à)ø9$# ’Îû `¨B 8ìÏJó¡ßJÎ/‬ﻓﺎﻃﺮ ‪[ ٢٢ – ١٩ :‬‬

‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ – ١‬ﺗﻜﺮ‪‬ﺭﺕ ﻛﻠﻤﺔ ) ‪ ( wur‬ﺑﲔ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ‪ ،‬ﻭﺑﲔ ﺍﻟﻈﻞﹼ ﻭﺍﳊﺮﻭﺭ ‪ ،‬ﻭﺑﲔ‬
‫ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ ‪ ،‬ﻭﱂ ﺗﺮﺩ ﺑﲔ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﲑ ! ‪..‬‬
‫‪ – ٢‬ﺗﻜﺮ‪‬ﺭﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( “ÈqtGó¡o„ $tBur‬ﻣﺮ‪‬ﺗﲔ ! ‪..‬‬
‫‪ – ٣‬ﰲ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻟﻈﻞﹼ ﻭﺍﳊﺮﻭﺭ ﻭﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ ﺗﻘﺪ‪‬ﻡ ﺍﻷﺷﺮﻑ ﻋﻠﻰ ﻏﲑﻩ ‪،‬‬
‫ﻭﻋ‪‬ﻜﺴ‪‬ﺖ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﲑ ﻭﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ! ‪..‬‬
‫‪ – ٤‬ﰎﹼ ﻣﻘﺎﺑﻠﺔ ﺍﻷﻋﻤﻰ ﺑﺎﻟﺒﺼﲑ ﻭﺍﻟﻈﻞﹼ ﺑﺎﳊﺮﻭﺭ ﺑﻠﻔﻆ ﺍﳌﻔﺮﺩ ‪ ،‬ﻭﰎﹼ ﻣﻘﺎﺑﻠﺔ ﺍﻷﺣﻴﺎﺀ‬
‫ﺑﺎﻷﻣﻮﺍﺕ ﺑﻠﻔﻆ ﺍﳉﻤﻊ ‪ ،‬ﻭﰎﹼ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻈﻠﻤﺎﺕ ﺑﺎﻟﻨﻮﺭ ﺑﻠﻔﻆ ﺍﳉﻤﻊ ﰲ ﺇﺣﺪﺍﻫﺎ ) ﺍﻟﻈﻠﻤﺎﺕ (‬
‫ﻭﺍﳌﻔﺮﺩ ﰲ ﺍﻵﺧﺮ ) ﺍﻟﻨﻮﺭ ( ‪..‬‬
‫ﻟﻨﻨﻈﺮ – ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ – ﺇﱃ ﻋﻈﻤﺔ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﺍﳌﻄﻠﻖ ‪ ،‬ﻟﻨﺮﻯ‬
‫ﻛﻴﻒ ﺃﻥﱠ ﻭﺭﻭﺩ ﺍﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﻤﺎﺕ ﻭﺗﺮﺗﻴﺒﻬﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻫﻮ ﻣﻄﻠﻖ ﻳﺘﻌﻠﹼﻖ ﺑﻘﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺗﻪ ﺍﳌﻄﻠﻘﺔ ‪..‬‬
‫ﳓﻦ ﻧﻌﺮﻑ ﺃﻥﱠ ﺍﻟﻨﻮﺭ ﻳﻨﺎﰲ ﺍﻟﻈﻠﻤﺎﺕ ﻭﻳﻨﻘﻀﻬﺎ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﻭﺟﻮﺩ ﺍﻟﻨﻮﺭ ﻳﻌﲏ ﻋﺪﻡ ﻭﺟﻮﺩ‬
‫ﺍﻟﻈﻠﻤﺎﺕ ‪ ..‬ﻓﺎﻟﻈﻠﻤﺎﺕ ﻟﻴﺴﺖ ﺃﻛﺜﺮ ﻣﻦ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻨﻮﺭ ‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﻨﺎﻓﺎﺓ ﺑﲔ‬
‫ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺎﺕ ﻫﻲ ﻣﻨﺎﻓﺎﺓ ﺫﺍﺗﻴ‪‬ﺔ ﺗﺮﺗﺒﻂ ﲟﺎﻫﻴ‪‬ﺔ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ‪ ،‬ﺣﻴﺚ ﻻ ﺗﺸﺘﺮﻛﺎﻥ ﺑﺄﻱ‪‬‬
‫ﺳﺎﺣﺔ‪ ‬ﺑﻴﻨﻬﻤﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻠﻤﺔ ) ‪ ( wur‬ﺑﻴﻨﻬﻤﺎ ‪.. ( â‘q‘Z9$# Ÿwur àM»yJè=—à9$# Ÿwur ) :‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻀﻊ – ﻫﻨﺎ – ﻣﻘﺎﺭﻧﺔﹰ ﺑﲔ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ‪ ،‬ﻓﻠﻢ ﻳﻘﻞ ‪ ) :‬ﻭﻻ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﻭﺍﻟﻨﻮﺭ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ‪ ... ( â‘q‘Z9$# Ÿwur àM»yJè=—à9$# Ÿwur ) :‬ﻣﺎ ﻧﻌﻨﻴﻪ ﺃﻥﱠ ﺍﳌﻘﺎﺭﻧﺔ ﻫﻨﺎ ﻻ ﺗﻀﻊ‬
 ‫‪١٩٥ ‬‬
‫ﺍﻟﻈﻠﻤﺎﺕ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﻨﻮﺭ ‪ ،‬ﺃﻱ ﻟﻴﺴﺖ ﺑﲔ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ‪ ،‬ﻛﺎﳌﻘﺎﺭﻧﺔ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫&‪ ] ( 3 â‘q‘Z9$#ur àM»uHä>—à9$# “ÈqtGó¡n@ ö@yd ÷Pr‬ﺍﻟﺮﻋﺪ ‪ .. [ ١٦ :‬ﻋﺪﻡ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﳌﻘﺎﺭﻧﺔ ﰲ ﻗﻮﻟ‪‬ﻪ‬
‫ﺗﻌﺎﱃ ) ‪ ، ( â‘q‘Z9$# Ÿwur àM»yJè=—à9$# Ÿwur‬ﻫﻲ ﺑﲔ ﺩﺭﺟﺎﺕ ﺍﻟﻈﻠﻤﺎﺕ ﺍﳌﺘﻔﺎﻭﺗﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪،‬‬
‫ﻭﺑﲔ ﺩﺭﺟﺎﺕ ﺍﻟﻨﻮﺭ ﺍﳌﺘﻔﺎﻭﺗﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻓﺈﻥﱠ ﺍﳌﻨﺎﻓﺎﺓ ﺑﲔ ﺍﻟﻈﻞﹼ ﻭﺍﳊﺮﻭﺭ ‪ ،‬ﻫﻲ ﻣﻨﺎﻓﺎﺓ ﰲ ﺍﳍﹸﻮﻳ‪‬ﺔ ﻭﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﺑﻴﻨﻬﺎ ‪،‬‬
‫‪Ÿwur‬‬ ‫ﺣﻴﺚ ﻻ ﺗﺸﺘﺮﻛﺎﻥ ﺑﺄﻱ‪ ‬ﺷﻲﺀٍ ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻠﻤﺔ ) ‪ ( wur‬ﺑﻴﻨﻬﻤﺎ ‪) ..‬‬
‫‪ .. ( â‘rã•ptø:$# Ÿwur ‘@Ïjà9$#‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻀﻊ – ﻫﻨﺎ – ﻣﻘﺎﺭﻧﺔﹰ ﺑﲔ ﺍﻟﻈﻞﹼ ﻭﺍﳊﺮﻭﺭ ‪ ،‬ﻓﻠﻢ ﻳﻘﻞ‬
‫‪ ) :‬ﻭﻻ ﺍﻟﻈﻞﹼ ﻭﺍﳊﺮﻭﺭ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ‪ .. ( â‘rã•ptø:$# Ÿwur ‘@Ïjà9$# Ÿwur ) :‬ﻋﺪﻡ ﺍﻻﺳﺘﻮﺍﺀ‬
‫ﻭﺍﳌﻘﺎﺭﻧﺔ ﻫﻨﺎ ﻫﻲ ﺑﲔ ﺩﺭﺟﺎﺕ ﺍﻟﻈﻞﹼ ﺍﳌﺘﻔﺎﻭﺗﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ،‬ﻭﺑﲔ ﺩﺭﺟﺎﺕ ﺍﳊﺮﻭﺭ ﺍﳌﺘﻔﺎﻭﺗﺔ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ ‪ ،‬ﻓﺈﻥﱠ ﺍﳌﻨﺎﻓﺎﺓ – ﺃﻳﻀﺎﹰ – ﺗﻜﻤﻦ ﰲ ﺫﺍﺗﻴ‪‬ﺔ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ‪،‬‬
‫ﻓﺼﻔﺔ ﺍﻷﺣﻴﺎﺀ ﺗﺘﻌﻠﹼﻖ – ﻫﻨﺎ – ﺑﺎﳊﻴﺎﺓ ﺍﻹﳝﺎﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻷﻣﻮﺍﺕ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﻮﺕ ﺍﻹﳝﺎﱐ ﻛﻮﻥ‬
‫ﺍﻟﻜﻠﻤﺔ ﻫﻲ ) ‪ ( 4 ÝVºuqøBF{$#‬ﻭﻟﻴﺲ ) ﺍﳌﻮﺗﻰ ( ‪ ،‬ﻓﻬﺎﺗﺎﻥ ﺍﳌﺴﺄﻟﺘﺎﻥ ﺍﳌﺘﻘﺎﺑﻠﺘﺎﻥ ﻻ ﺗﺸﺘﺮﻛﺎﻥ‬
‫ﺑﺄﻱ‪ ‬ﺃﻣﺮﹴ ﺑﻴﻨﻬﻤﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻀﻊ – ﻫﻨﺎ – ﻣﻘﺎﺭﻧﺔﹰ ﺑﲔ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ ‪،‬‬
‫) ‪Ÿwur âä!$u‹ômF{$# “ÈqtGó¡o„ $tBur‬‬ ‫ﻓﻠﻢ ﻳﻘﻞ ‪ ) :‬ﻭﻣﺎ ﻳﺴﺘﻮﻱ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ ( ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ‪:‬‬
‫‪ .. ( 4 ÝVºuqøBF{$#‬ﻋﺪﻡ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﳌﻘﺎﺭﻧﺔ ﻫﻨﺎ ﻫﻲ ﺑﲔ ﺩﺭﺟﺎﺕ ﺍﻷﺣﻴﺎﺀ ﺍﳌﺘﻔﺎﻭﺗﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‬
‫‪ ،‬ﻭﺑﲔ ﺩﺭﺟﺎﺕ ﺍﻷﻣﻮﺍﺕ ﺍﳌﺘﻔﺎﻭﺗﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﱵ ﺍﻟﻌﻤﻰ ﻭﺍﻟﺒﺼﺮ ﻛﻤﺴﺄﻟﺘﲔ ﳎﺮ‪‬ﺩﺗﲔ ﻋﻦ ﺗﻌﻠﹼﻘﻬﻤﺎ‬
‫ﺑﺎﻷﺷﺨﺎﺹ ‪ ،‬ﳘﺎ ﻣﺴﺄﻟﺘﺎﻥ ﻣﺘﻨﺎﻓﻴﺘﺎﻥ ﲤﺎﻣﺎﹰ ‪ ..‬ﺃﻣ‪‬ﺎ ﻛﻠﻤﱵ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﲑ ﻓﻘﺪ ﺗﺮﺗﺒﻄﺎﻥ‬
‫ﺑﺎﻟﺸﺨﺺ ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﺃﻱ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺸﺨﺺ‪ ‬ﺃﻋﻤﻰ ﻓﻴﺼﺒﺢ ﺑﺼﲑﺍﹰ ‪ ،‬ﻭﻗﺪ ﺗﻨﻌﻜﺲ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
 ‫‪١٩٦ ‬‬
‫ﻓﺎﳌﻨﺎﻓﺎﺓ ﻫﻨﺎ ) ﺑﲔ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﲑ ( ﻟﻴﺴﺖ ﺫﺍﺗﻴ‪‬ﺔ ﺗﺮﺗﺒﻂ ﲟﺎﻫﻴ‪‬ﺔ ﺍﻟﺸﺨﺺ ﺍﳌﻮﺻﻮﻑ ‪ ،‬ﺇﻧ‪‬ﻤﺎ‬
‫ﻫﻲ ﻣﻨﺎﻓﺎﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮﺻﻒ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻋﺪﻡ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( wur‬ﺑﲔ ﺍﻷﻋﻤﻰ‬
‫( ‪ ..‬ﻓﻌﺪﻡ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﳌﻘﺎﺭﻧﺔ ﻫﻨﺎ ﺑﲔ‬ ‫‪玕ÅÁt7ø9$#ur 4‘yJôãF{$# “ÈqtGó¡o„ $tBur‬‬ ‫ﻭﺍﻟﺒﺼﲑ ‪) ..‬‬
‫ﺍﻷﻋﻤﻰ ﻣﻦ ﺟﻬﺔ ﻭﺍﻟﺒﺼﲑ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﺇﺫﺍﹰ ﺍﻟﻈﻠﻤﺎﺕ ﺩﺭﺟﺎﺕ ﻻ ﺗﺴﺘﻮﻱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ،‬ﻭﺍﻟﻨﻮﺭ ﺩﺭﺟﺎﺕ ﻻ ﺗﺴﺘﻮﻱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪،‬‬
‫ﻭﺍﻟﻈﻞﹼ ﺩﺭﺟﺎﺕ ﻻ ﺗﺴﺘﻮﻱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ،‬ﻭﺍﳊﺮﻭﺭ ﺩﺭﺟﺎﺕ ﻻ ﺗﺴﺘﻮﻱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ،‬ﻭﺍﻷﺣﻴﺎﺀ‬
‫ﺩﺭﺟﺎﺕ ﻻ ﺗﺴﺘﻮﻱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ،‬ﻭﺍﻷﻣﻮﺍﺕ ﺩﺭﺟﺎﺕ ﻻ ﺗﺴﺘﻮﻱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ‬
‫ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( wur‬ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ‪ ..‬ﺻﺤﻴﺢ‪ ‬ﺃﻥﱠ ﺍﻟﻈﻠﻤﺎﺕ ﺗﻘﺎﺑﻞ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻞﹼ ﻳﻘﺎﺑﻞ ﺍﳊﺮﻭﺭ‬
‫ﻭﺍﻷﺣﻴﺎﺀ ﻳﻘﺎﺑﻠﻮﻥ ﺍﻷﻣﻮﺍﺕ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( wur‬ﺑﲔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻘﺎﺑﻠﺔ ‪ ،‬ﻳﻀﻊ‬
‫ﺍﳌﻘﺎﺭﻧﺔ ﻭﻋﺪﻡ‪ ‬ﺍﻻﺳﺘﻮﺍﺀ ﺑﲔ ﺩﺭﺟﺎﺕ ﻛﻞﱢ ﻣﺴﺄﻟﺔ ﻣﻨﻬﺎ ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺗﻘﺎﺑﻠﻬﺎ ﻣﻊ ﺍﳌﺴﺄﻟﺔ‬
‫ﺍﳌﻘﺎﺑﻠﺔ ﳍﺎ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﺻﻔﺘﺎ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﲑ ‪ ،‬ﻛﺼﻔﺘﲔ ﺗﺮﺗﺒﻄﺎﻥ ﺑﺎﻟﺸﺨﺺ ﺫﺍﺗﻪ ﰲ ﳊﻈﺔ ﻣﺎ ‪ ،‬ﻓﻼ‬
‫ﻳ‪‬ﻮﺟ‪‬ﺪ ﺩﺭﺟﺎﺕ ﳍﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ ‪ ،‬ﻓﺎﻟﺸﺨﺺ ﺍﳌﻮﺻﻮﻑ ﰲ ﳊﻈﺔ‪ ‬ﻣﺎ ‪ ،‬ﻟﻪ ﺩﺭﺟﺔ ﳏﺪ‪‬ﺩﺓ ﻣﻦ‬
‫ﺍﻟﻌﻤﻰ ﻭﺍﻟﺒﺼﺮ ‪ ..‬ﻓﺎﳌﻘﺎﺑﻠﺔ ﻫﻨﺎ ﻫﻲ ﻓﻘﻂ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ‪ ،‬ﻭﻟﻴﺴﺖ ﺑﲔ ﺍﻟﻌﻤﻰ ﻭﺍﻟﺒﺼﺮ‬
‫ﻛﻤﺴﺄﻟﺘﲔ ﳎﺮ‪‬ﺩﺗﲔ ‪ ،‬ﻟﺬﻟﻚ ﻻ ﻧﺮﻯ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( wur‬ﺑﲔ ﻛﻠﻤﱵ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﲑ ‪..‬‬
‫) ‪ÇËÉÈ â‘q‘Z9$# Ÿwur àM»yJè=—à9$# Ÿwur ÇÊÒÈ çŽ•ÅÁt7ø9$#ur 4‘yJôãF{$# “ÈqtGó¡o„ $tBur‬‬ ‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( â‘rã•ptø:$# Ÿwur ‘@Ïjà9$# Ÿwur‬ﺗ‪‬ﻘﺎﺑﻞ ﻣﺜﻞﹶ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ‪ ،‬ﻭﺣﺎﳍﻤﺎ ‪ ،‬ﻭﻣﺂﳍﻤﺎ ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﳌﺘﻘﺎﺑﻠﺔ ﰲ ﺍﳌﺜﻞ ﻭﺍﳊﺎﻝ ﻭﺍﳌﺂﻝ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ .. ( “ÈqtGó¡o„ $tBur‬ﻓﻼ ﺷﻲﺀ‬
‫ﻳﺴﺘﻮﻱ ﺑﲔ ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ‪ ،‬ﻭﻻ ﺣﺎﳍﻤﺎ ‪ ،‬ﻭﻻ ﻣﺂﳍﻤﺎ ‪..‬‬
 ‫‪١٩٧ ‬‬

‫ﺍﻷﻋﻤﻰ‬ ‫ﺍﳌﺜﻞ‬ ‫ﺍﻟﺒﺼﲑ‬

‫ﺍﻟﻈﻠﻤﺎﺕ‬ ‫ﺍﳊﺎﻝ‬ ‫ﺍﻟﻨﻮﺭ‬
‫ﺍﳊﺮﻭﺭ‬ ‫ﺍﳌﺂﻝ‬ ‫ﺍﻟﻈﻞ‬

‫ﺑﻌﺪ ﺫﻟﻚ ﺗﺄﰐ ﻣﻘﺎﺑﻠﺔ ﺟﺪﻳﺪﺓ ﺑﲔ ﺻﻔﺘﲔ ﺟﺪﻳﺪﺗﲔ ‪ ،‬ﻛﻞﹼ ﺻﻔﺔ ﻣﻨﻬﻤﺎ ﺗﻘﺎﺑﻞ ﲨﻴﻊ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﳌﻨﺎﻇﺮﺓ ﳍﺎ ﰲ ﺍﳌﻘﺎﺑﻼﺕ ﺍﻟﺴﺎﺑﻘﺔ ‪ ..‬ﻓﻤﺴﺎﺋﻞ ﺍﻟﺒﺼﲑ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻞﹼ ﺗﺮﺗﺒﻂ ﺑﺼﻔﺔ‬
‫ﺍﻷﺣﻴﺎﺀ ‪ ،‬ﻭﻣﺴﺎﺋﻞ ﺍﻷﻋﻤﻰ ﻭﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﳊﺮﻭﺭ ﺗﺮﺗﺒﻂ ﺑﺼﻔﺔ ﺍﻷﻣﻮﺍﺕ ‪ ..‬ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪“ÈqtGó¡o„ $tBur‬‬ ‫( ﺗ‪‬ﻘﺎﺑﻞ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫‪4 ÝVºuqøBF{$# Ÿwur âä!$u‹ômF{$# “ÈqtGó¡o„ $tBur‬‬ ‫)‬
‫‪ .. ( â‘rã•ptø:$# Ÿwur ‘@Ïjà9$# Ÿwur ÇËÉÈ â‘q‘Z9$# Ÿwur àM»yJè=—à9$# Ÿwur ÇÊÒÈ çŽ•ÅÁt7ø9$#ur 4‘yJôãF{$#‬ﻭﺗﻜﺮﺍﺭ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( “ÈqtGó¡o„ $tBur‬ﻫﻮ ﻹﻇﻬﺎﺭ ﻫﺬﻩ ﺍﳌﻘﺎﺑﻠﺔ ‪..‬‬
‫ﻓﻔﻲ ﺣﲔ ﺃﻥﱠ ﺍﳌﻘﺎﺑﻠﺔ ﺍﻷﻭﱃ ﻫﻲ ﺑﲔ ﺍﻟﻜﺎﻓﺮ ﻭﺍﳌﺆﻣﻦ ﻛﻤﺜﻞ ) ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﲑ ( ‪،‬‬
‫ﻭﻛﺤﺎﻝ ) ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ( ‪ ،‬ﻭﻛﻤﺂﻝ ) ﺍﻟﻈﻞﹼ ﻭﺍﳊﺮﻭﺭ ( ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﻘﺎﺑﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ‬
‫ﰲ ﺣﻘﻴﻘﺔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﻔﹼﺎﺭ ‪ ،‬ﻣﻦ ﺯﺍﻭﻳﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺬﺍﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ‬
‫ﻟﻨﻮﺭ ﺍﳊﻖ ‪ ،‬ﻭﳊﻘﻴﻘﺔ ﺍﻧﺘﻤﺎﺋﻬﺎ ﺇﻣ‪‬ﺎ ﻟﻌﺎﱂ ﺍﻷﺣﻴﺎﺀ ﺍﳌﺴﺘﺠﻴﺒﲔ ﻟﻨﺪﺍﺀ ﺍﳊﻖ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻌﺒ‪‬ﺮ ﻋﻨﻪ‬
‫ﰲ ﺍﳌﻘﺎﺑﻠﺔ ﺍﻷﻭﱃ ﺍﻟﻜﻠﻤﺎﺕ ) ﺍﻟﺒﺼﲑ – ﺍﻟﻨﻮﺭ – ﺍﻟﻈﻞ ( ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﻟﻌﺎﱂ ﺍﻷﻣﻮﺍﺕ ﻭﻫﺬﺍ ﻣﺎ‬
‫ﺗﻌﺒ‪‬ﺮ ﻋﻨﻪ ﰲ ﺍﳌﻘﺎﺑﻠﺔ ﺍﻷﻭﱃ ﺍﻟﻜﻠﻤﺎﺕ ) ﺍﻷﻋﻤﻰ – ﺍﻟﻈﻠﻤﺎﺕ – ﺍﳊﺮﻭﺭ ( ‪..‬‬
 ‫‪١٩٨ ‬‬

‫ﺍﻷﻋﻤﻰ‬ ‫ﺍﻟﺒﺼﲑ‬
‫ﺍﻟﻈﻠﻤﺎﺕ‬ ‫ﺍﻟﻨﻮﺭ‬
‫ﺍﳊﺮﻭﺭ‬ ‫ﺍﻟﻈﻞ‬

‫ﺍﻷﻣﻮﺍﺕ‬ ‫ﺍﻷﺣﻴﺎﺀ‬

‫‪ ..‬ﻟﺬﻟﻚ ﻧﺮﻯ ] ﺑﻨﺎﺀً ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺎﺑﻠﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﻭﺍﻟﻜﺎﺷﻒ‬
‫ﳊﻘﻴﻘﺔ ﺍﻧﺘﻤﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻟﺴﺎﺣﺔ ﺍﻷﺣﻴﺎﺀ ﺃﻭ ﺍﻷﻣﻮﺍﺕ [ ﺃﻥﱠ ﺍﳌﻨﺘﻤﲔ ﻟﺴﺎﺣﺔ ﺍﻷﺣﻴﺎﺀ ﻳﺴﻤﻌﻮﻧﻪ‬
‫ﻧﺪﺍﺀ ﺍﳊﻖ ) )‪ ، ( ( âä!$t±o„ `tB ßìÏJó¡ç„ ©!$# ¨bÎ‬ﻭﺃﻥﱠ ﺍﳌﻨﺘﻤﲔ ﻟﺴﺎﺣﺔ ﺍﻷﻣﻮﺍﺕ ﻟﻦ ﻳﺴﻤﻌﻮﺍ ﻧﺪﺍﺀ‬
‫) ‪`¨B 8ìÏJó¡ßJÎ/ |MRr& !$tBur‬‬ ‫ﺍﳊﻖ ‪ ،‬ﻭﻟﻦ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻪ ‪ ،‬ﻛﺴﻜﺎﻥ ﺍﻟﻘﺒﻮﺭ ﺍﳌﻨﻘﻄﻌﲔ ﻋﻦ ﺍﳊﻴﺎﺓ‬
‫) ‪( âä!$t±o„ `tB ßìÏJó¡ç„ ©!$# ¨bÎ) 4 ÝVºuqøBF{$# Ÿwur âä!$u‹ômF{$# “ÈqtGó¡o„ $tBur‬‬ ‫‪....... ( Í‘qç7à)ø9$# ’Îû‬‬
‫‪.. ( Í‘qç7à)ø9$# ’Îû `¨B 8ìÏJó¡ßJÎ/ |MRr& !$tBur‬‬
‫ﺇﻥﱠ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﰲ ﺍﳌﻌﲎ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ‪ ،‬ﻭﻟﻴﺲ ﰲ ﳎﺮ‪‬ﺩ ﺍﻟﻠﻔﻆ ‪،‬‬
‫ﻓﺎﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﳊﻜﻤﺔ ﻣﻄﻠﻘﺔ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻟﺬﻟﻚ ﻓﺘﻘﺪﱘ ﺍﻷﺷﺮﻑ‬
‫ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻈﻞﹼ ﻭﺍﳊﺮﻭﺭ ‪ ،‬ﻭﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ ‪ ،‬ﻭﺗﺄﺧﲑﻩ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻷﻋﻤﻰ‬
‫ﻭﺍﻟﺒﺼﲑ ‪ ،‬ﻭﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ‪ ،‬ﻫﻮ ﳊﻜﻤﺔ ﻣ‪‬ﺮﺍﺩﺓ ‪ ،‬ﻭﻟﻴﺲ ‪‬ﺮ‪‬ﺩ ﺗﻨﺎﻏﻢ ﺃﻭﺍﺧﺮ‬
‫ﺍﻵﻳﺎﺕ ﻭﺗﺂﺧﻴﻬﺎ ﻛﻤﺎ ﻳﺘﻮﻫ‪‬ﻢ ﺍﻟﻜﺜﲑﻭﻥ ‪..‬‬
 ‫‪١٩٩ ‬‬
‫‪Ÿwur àM»yJè=—à9$# Ÿwur ÇÊÒÈ çŽ•ÅÁt7ø9$#ur 4‘yJôãF{$# “ÈqtGó¡o„ $tBur‬‬ ‫ﰲ ﺍﳌﻘﺎﺑﻠﺘﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ )‬
‫‪ ( â‘q‘Z9$#‬ﰎﱠ ﺍﻟﺘﻘﺪﱘ ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺰﻣﲏ ﳌﺴﺄﻟﱵ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‬
‫‪ ،‬ﻓﻄﺮﻳﻖ ﺍﻟﻌﻤﻰ ﻭﺍﻟﻈﻠﻤﺎﺕ ﺳﺒﻖ ﻇﻬﻮﺭ ﻧﻮﺭ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺣﻮ‪‬ﻟﻪ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺒﺼﲑﺓ ﻭﺍﻟﻨﻮﺭ‬
‫‪ ،‬ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻨﻬﺎ ﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﺗ‪‬ﻘﺎﺑﻞ ﺑﲔ ﻃﺮﻳﻖ ﺍﻟﻈﻼﻡ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﺨﺒ‪‬ﻂﹸ ﺑﻪ‬
‫ﺍﻟﻨﺎﺱ ﻛﺎﻟﻌﻤﻴﺎﻥ ﻗﺒﻞ ﳎﻲﺀ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺑﲔ ﻃﺮﻳﻖ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺳﻠﻜﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺑﺼﲑﺓ ﺑﻌﺪ‬
‫ﳎﻲﺀ ﺍﻹﺳﻼﻡ ‪ ..‬ﻓﻮﺟﻮﺩ ﺍﻟﻜﻔﹼﺎﺭ ﺍﻟﻀﺎﻟﹼﲔ ﺍﻟﺴﺎﺋﺮﻳﻦ ﰲ ﻃﺮﻳﻖ ﺍﻟﻈﻼﻡ ‪ ،‬ﻫﻮ ﻗﺒﻞ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﳌﻬﺘﺪﻳﻦ ﺑﻨﻮﺭ ﺍﳍﺪﺍﻳﺔ ‪..‬‬
‫ﻭﺗﺘﺎﺑﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﺮﺗﻴﺐ ﻭﻗﻮﻉ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ..‬ﻓﺒﻌﺪ ﳎﻲﺀ ﻧﻮﺭ ﺍﻹﺳﻼﻡ ‪ ،‬ﺗ‪‬ﺼﻮ‪‬ﺭ‪‬‬
‫ﻟﻨﺎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ‬ﺍﻟﻜﺮﳝﺔ ﻣﺂﻝ ﺍﻟﺒﺸﺮ ﻭﻣﺎﻫﻴ‪‬ﺔﹶ ﺍﻧﺘﻤﺎﺀﺍ‪‬ﻢ ﰲ ﺗﻔﺎﻋﻠﻬﻢ ﻣﻊ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻟﻌﻈﻴﻢ ‪،‬‬
‫ﻭﺣﺎﻝ ﺗﻌﻠﹼﻘﻬﻢ ﺑﺮﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﺴﺒﻖ ﻏﻀﺒﻪ ‪ ..‬ﻓﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺮﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺒﻖ ﻣﺎ‬
‫ﻳﺘﻌﻠﹼﻖ ﺑﻐﻀﺒﻪ ‪.. ( 4 ÝVºuqøBF{$# Ÿwur âä!$u‹ômF{$# “ÈqtGó¡o„ $tBur ÇËÊÈ â‘rã•ptø:$# Ÿwur ‘@Ïjà9$# Ÿwur ) ..‬‬
‫ﺇﻥﱠ ﻣﻘﺎﺑﻠﺔ ﺍﻷﻋﻤﻰ ﺑﺎﻟﺒﺼﲑ ﻭﺍﻟﻈﻞﹼ ﺑﺎﳊﺮﻭﺭ ﻫﻲ ﻣﻘﺎﺑﻠﺔ ﺍﳉﻨﺲ ﺑﺎﳉﻨﺲ ‪ ،‬ﻭﻟﻮ ﲤﹼﺖ ﻫﺎﺗﺎﻥ‬
‫ﺍﳌﻘﺎﺑﻠﺘﺎﻥ – ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ – ﺑﺼﻴﻎ ﲨﺎﻋﺔ ﺃﻓﺮﺍﺩ ﲜﻤﺎﻋﺔ ﺃﻓﺮﺍﺩ ‪ ،‬ﻟﹶﻤ‪‬ﺎ ﹼﰎ‬
‫ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ‪ ،‬ﻷﻧ‪‬ﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﺷﻲﺀٌ ﻣﻦ ﺍﻟﻨﺴﺒﻴ‪‬ﺔ ‪ ،‬ﻓﻠﺮﲟﺎ‬
‫ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻓﺮﺩ‪ ‬ﻣﻦ ﺃﻓﺮﺍﺩ ﺃﺣﺪ ﺍﳉﻨﺴﲔ ﻣﺴﺎﻭﹴ ﻟﻔﺮﺩ‪ ‬ﻣﻦ ﺍﳉﻨﺲ ﺍﻵﺧﺮ ‪ ،‬ﻓﻘﺪ ﻳﺼﻞ ﺍﻷﻋﻤﻰ ﺇﱃ‬
‫ﺣﻘﻴﻘﺔ ﻻ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺼﲑ ‪ ،‬ﻭﻗﺪ ﻳﻀﻞﱡ ﺍﻟﺒﺼﲑ ﻋﻦ ﺣﻘﻴﻘﺔ ﱂ ﻳﻀﻞﹼ ﻋﻨﻬﺎ ﺍﻷﻋﻤﻰ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻣﻄﻠﻖ ﺍﳌﻘﺎﺑﻠﺔ ﻳﻘﺘﻀﻲ ﻣﻘﺎﺑﻠﺔ ﺍﳉﻨﺲ ﺑﺎﳉﻨﺲ ‪ ،‬ﻭﻟﻴﺲ ﻣﻘﺎﺑﻠﺔ ﺃﻓﺮﺍﺩ ﺑﺄﻓﺮﺍﺩ‬
‫‪..‬‬
‫ﻭﻣﻘﺎﺑﻠﺔ ﺍﻷﺣﻴﺎﺀ ﺑﺎﻷﻣﻮﺍﺕ ﻫﻲ ﺃﻳﻀﺎﹰ ﻣﻘﺎﺑﻠﺔ ﻣﻄﻠﻘﺔ ‪ ،‬ﻓﺎﻷﺣﻴﺎﺀ ﻻ ﻳﺴﺎﻭﻭﻥ ﺍﻷﻣﻮﺍﺕ‬
‫ﺳﻮﺍﺀٌ ﻛﺎﻧﺖ ﺍﳌﻘﺎﺑﻠﺔ ﻣﻘﺎﺑﻠﺔ ﺍﳉﻨﺲ ﺑﺎﳉﻨﺲ ﺃﻡ ﻣﻘﺎﺑﻠﺔ ﺃﻓﺮﺍﺩ ﺑﺄﻓﺮﺍﺩ ‪ ،‬ﻓﻼ ﻳ‪‬ﻮﺟﺪ ﺣﻲ‪ ‬ﺇﳝﺎﻧﻴ‪‬ﺎﹰ‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺴﺎﻭﻱ ﻣﻴ‪‬ﺘﺎﹰ ﺇﳝﺎﻧﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﻣﻴ‪‬ﺖ‪ ‬ﺇﳝﺎﻧﻴ‪‬ﺎﹰ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺴﺎﻭﻱ ﺣﻴ‪‬ﺎﹰ‬
‫ﺇﳝﺎﻧﻴ‪‬ﺎﹰ ‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﻛﺘﱯ ﺍﻷﺧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( 4 ÝVºuqøBF{$#‬ﺗﻌﲏ ﺍﳌﻮﺕ ﺍﻹﳝﺎﱐ‬
 ‫‪٢٠٠ ‬‬
‫‪ ،‬ﺳﻮﺍﺀ ﳌﻦ ﻫﻢ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ‪ ،‬ﺃﻡ ﳌﻦ ﻏﺎﺩﺭﻭﺍ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻓﺎﻟﺬﻳﻦ ﻏﺎﺩﺭﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻳﺼﻔﻬﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺑﻜﻠﻤﺔ ) ‪ ( 4’tAöqyJø9$#‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺃﻡ ﻛﺎﻧﻮﺍ ﻛﺎﻓﺮﻳﻦ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻈﻠﻤﺎﺕ ) ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ( ﺑﺎﻟﻨﻮﺭ ) ﺑﺼﻴﻐﺔ ﺍﳌﻔﺮﺩ ( ﻓﻤﺮﺩ‪‬ﻫﺎ ﺃﻥ ﻃﺮﻕ ﺍﻟﺒﺸﺮ‬
‫) ‪àM»yJè=—à9$#‬‬ ‫ﺍﻟﻮﺿﻌﻴ‪‬ﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻛﺜﲑﺓ ﻭﻣﺘﻌﺪ‪‬ﺩﺓ ‪ ،‬ﻟﺬﻟﻚ ﺗﺼﻔﻬﺎ ﻛﻠﻤﺔ‬
‫( ﺍﻟﱵ ﺗﺄﰐ ﺩﺍﺋﻤﺎﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ‪ ..‬ﺃﻣ‪‬ﺎ ﻃﺮﻳﻖ ﺍﳊﻖ‪ ‬ﻭﻧﻮﺭ ﺍﳍﺪﺍﻳﺔ ﺍﻟﺬﻱ‬
‫ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﺗ‪‬ﺒﺎﻋﻪ ‪ ،‬ﻓﻬﻮ ﺳﺒﻴﻞﹲ ﻭﺍﺣﺪ‪ ‬ﻻ ﻳﺘﺠﺰ‪‬ﺃ ﻭﻻ ﻳﺘﻌﺪ‪‬ﺩ ‪ ،‬ﻟﺬﻟﻚ ﺗﺼﻔﻪ ﻛﻠﻤﺔ )‬
‫‪ ( â‘q‘Z9$#‬ﺍﻟﱵ ﺗﺄﰐ ﺩﺍﺋﻤﺎﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻴﻐﺔ ﺍﳌﻔﺮﺩ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﻣﻄﻠﻖ ‪ ،‬ﻓﻼ ﺣﺮﻑ ﻳﺰﻳﺪ ﺃﻭ ﻳﻨﻘﺺ ﻋﻦ ﺍﳌﻌﲎ ﺍﳌﻄﻠﻖ‬
‫ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﺻﻴﻐﺔ ﻣﻦ ﺻﻴﻎ ﺗﺼﺮﻳﻒ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﲣﺘﻠﻒ‬
‫ﻋﻦ ﺍﻟﺼﻴﺎﻏﺔ ﺍﳌﻄﻠﻘﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺗﻘﺪﱘ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺗﺄﺧﲑ‪‬ﻫﺎ ﰲ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﳊﻜﻤﺔ ﻣﻄﻠﻘﺔ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻴﺲ ﻣﺼﺎﺩﻓﺔﹰ ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ‬
‫ﺗﺂﺧﻲ ﺃﻭﺍﺧﺮ ﺍﻟﻜﻠﻤﺎﺕ ‪ ،‬ﻭﻟﻴﺲ ﻷﻱ‪ ‬ﺳﺒﺐﹴ ﺁﺧﺮ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﻛﻼﻡ ﺍﻟﺒﺸﺮ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫‪Nà6s9 ß,è=÷zr& þ’ÎoTr& ( öNà6În/§‘ `ÏiB 7ptƒ$t«Î/ Nä3çGø¤Å_ ô‰s% ’ÎoTr& Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ 4’n<Î) »wqß™u‘ur‬‬ ‫)‬
‫‪tmyJò2F{$# ۘ̕ö/é&ur ( «!$# ÈbøŒÎ*Î/ #MŽö•sÛ ãbqä3u‹sù Ïm‹Ïù ã‡àÿRr'sù ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# šÆÏiB‬‬

‫‪4 öNà6Ï?qã‹ç/ ’Îû tbrã•Åz£‰s? $tBur tbqè=ä.ù's? $yJÎ/ Nä3ã¤Îm;tRé&ur ( «!$# ÈbøŒÎ*Î/ 4’tAöquKø9$# ÄÓóré&ur šÝt•ö/F{$#ur‬‬

‫)‪ ] ( šúüÏZÏB÷s•B OçFZä. bÎ) öNä3©9 ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٤٩ :‬‬

‫)‪š•›?‰-ƒr& øŒÎ) y7Ï?t$Î!ºur 4’n?tãur y7ø‹n=tã ÓÉLyJ÷èÏR ö•à2øŒ$# zNtƒó•tB tûøó$# Ó|¤ŠÏè»tƒ ª!$# tA$s% øŒÎ‬‬ ‫)‬
‫‪spyJõ3Ïtø:$#ur |=»tFÅ6ø9$# š•çFôJ¯=tæ øŒÎ)ur ( WxôgŸ2ur ωôgyJø9$# ’Îû }¨$¨Y9$# ÞOÏk=s3è? Ĩ߉à)ø9$# Çyrã•Î/‬‬
 ٢٠١ 
#MŽö•sÛ ãbqä3tFsù $pkŽÏù ã‡àÿZtFsù ’ÎTøŒÎ*Î/ ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# z`ÏB ß,è=øƒrB øŒÎ)ur ( Ÿ@‹ÅgUM}$#ur sp1u‘öq-G9$#ur

ûÓÍ_t/ àMøÿxÿŸ2 øŒÎ)ur ( ’ÎTøŒÎ*Î/ 4’tAöqyJø9$# ßlÌ•øƒéB øŒÎ)ur ( ’ÎTøŒÎ*Î/ šÝt•ö/F{$#ur tmyJò2F{$# ä—ÎŽö9è?ur ( ’ÎTøŒÎ*Î/

Ö•ósÅ™ žwÎ) !#x‹»yd ÷bÎ) öNåk÷]ÏB (#rã•xÿx. tûïÏ%©!$# tA$s)sù ÏM»uZÉi•t7ø9$$Î/ OßgtGø¤Å_ øŒÎ) š•Ztã Ÿ@ƒÏäÂuŽó Î)

[ ١١٠ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬ÑúüÎ7•B
: ‫ﻨﺎ ﻧﺮﻯ ﻣﺎ ﻳﻠﻲ‬‫ ﺇﻧ‬..
Ïpt«øŠygx. ÈûüÏeÜ9$# šÆÏiB Nà6s9 ß,è=÷zr& þ’ÎoTr& ) : ‫ ﰲ ﺍﻟﻄﲔ‬‫ – ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻧﺮﻯ ﺍﻟﻨﻔﺦ‬١
‫ﺔﹲ ﰲ ﺗﻌﻠﹼﻖ‬‫ ( ﻭﺍﺿﺤﺔﹲ ﺟﻠﻴ‬Ïm‹Ïù ) ‫ ﻓﻜﻠﻤﺔ‬، ( ( «!$# ÈbøŒÎ*Î/ #MŽö•sÛ ãbqä3u‹sù Ïm‹Ïù ã‡àÿRr'sù ÎŽö•©Ü9$#
Ïpt«øŠygx. ÈûüÏeÜ9$# z`ÏB ß,è=øƒrB øŒÎ)ur ) : ‫ ﰲ ﺍﳍﻴﺌﺔ‬‫ ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﻯ ﺍﻟﻨﻔﺦ‬.. ‫ﺍﻟﻨﻔﺦ ﺑﺎﻟﻄﲔ‬
‫ﺔﹲ ﰲ ﺗﻌﻠﹼﻖ‬‫ ( ﻭﺍﺿﺤﺔﹲ ﺟﻠﻴ‬$pkŽÏù ) ‫ ﻓﻜﻠﻤﺔ‬، ( ( ’ÎTøŒÎ*Î/ #MŽö•sÛ ãbqä3tFsù $pkŽÏù ã‡àÿZtFsù ’ÎTøŒÎ*Î/ ÎŽö•©Ü9$#
.. ‫ﺍﻟﻨﻔﺦ ﺑﺎﳍﻴﺌﺔ‬
‫ﻊ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ‬‫ﺒ‬‫ﺘ‬‫ﺨﻠﹶﻖ ﻣﻦ ﺍﻟﻄﲔ ﻻ ﺗ‬‫ – ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻧﺮﻯ ﺃﻥﱠ ﻫﻴﺌﺔ ﺍﻟﻄﲑ ﺍﻟﱵ ﺗ‬٢
( «!$# ÈbøŒÎ*Î/ #MŽö•sÛ ãbqä3u‹sù Ïm‹Ïù ã‡àÿRr'sù ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# šÆÏiB Nà6s9 ß,è=÷zr& þ’ÎoTr& ) : ‫ﺗﻌﺎﱃ‬
Ïpt«øŠygx. ÈûüÏeÜ9$# z`ÏB ß,è=øƒrB øŒÎ)ur ) : ‫ﻊ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺒ‬‫ﺘ‬‫ ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﺍﻫﺎ ﺗ‬.. (
‫ﺔ ﰲ‬‫’ ( ( ﻭﺍﺿﺤﺔ ﺟﻠﻴ‬ÎTøŒÎ*Î/ ) ‫ ﻓﻜﻠﻤﺔ‬، ( ( ’ÎTøŒÎ*Î/ #MŽö•sÛ ãbqä3tFsù $pkŽÏù ã‡àÿZtFsù ’ÎTøŒÎ*Î/ ÎŽö•©Ü9$#
.. ‫ﺫﻟﻚ‬
) : ‫ﻊ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺒ‬‫ﺘ‬‫ – ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻧﺮﻯ ﺃﻥﱠ ﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ﻭﺍﻷﺑﺮﺹ ﻻ ﻳ‬٣
‫ﻊ ﺑﺎﻹﺫﻥ‬‫ﺒ‬‫ﺘ‬‫ ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﻯ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗ‬.. ( šÝt•ö/F{$#ur tmyJò2F{$# ۘ̕ö/é&ur
.. ( ( ’ÎTøŒÎ*Î/ šÝt•ö/F{$#ur tmyJò2F{$# ä—ÎŽö9è?ur ) : ‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
 ‫‪٢٠٢ ‬‬
‫‪ – ٤‬ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻧﺮﻯ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ‪ .. ( ( «!$# ÈbøŒÎ*Î/ 4’tAöquKø9$# ÄÓóré&ur ) :‬ﺑﻴﻨﻤﺎ ﰲ‬
‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﻯ ﺇﺧﺮﺍﺝ ﺍﳌﻮﺗﻰ ‪.. ( ( ’ÎTøŒÎ*Î/ 4’tAöqyJø9$# ßlÌ•øƒéB øŒÎ)ur ) :‬‬
‫‪ ..‬ﻓﻤﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﻛﻞﱢ ﺫﻟﻚ ؟!!! ‪..‬‬
‫ﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﺍﻟﻜﺮﳝﺘﺎﻥ ﺗ‪‬ﺼﻮ‪‬ﺭﺍﻥ ﺍﳌﺴﺎﺋﻞ ﺍﶈﻤﻮﻟﺔ ‪‬ﻤﺎ ﻣﻦ ﺯﺍﻭﻳﺘﲔ ﳐﺘﻠﻔﺘﲔ ‪ ..‬ﻓﺎﻵﻳﺔ‬
‫ﺍﻷﻭﱃ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳ‪‬ﺨﺎﻃﺐ‪ ‬ﺎ ﻋﻴﺴﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻓﻤﻄﻠﻊ ﺍﻵﻳﺔ‬
‫‪، ( ( öNà6În/§‘ `ÏiB 7ptƒ$t«Î/ Nä3çGø¤Å_ ô‰s% ’ÎoTr& Ÿ@ƒÏäÂuŽó‬‬ ‫) ‪Î) ûÓÍ_t/ 4’n<Î) »wqß™u‘ur‬‬ ‫ﺍﻟﻜﺮﳝﺔ ﻳ‪‬ﺒﻴ‪‬ﻦ ﺫﻟﻚ ‪:‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻣﻨﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻓﺈﻥﱠ ﺍﳌﻮﺗﻰ ﺍﻟﺬﻳﻦ‬
‫ﺃﺣﻴﺎﻫﻢ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻗﺪ ﺍﻧﺘﻘﻠﻮﺍ ﻣﻦ ﺣﺎﻟﺔ ﺍﳌﻮﺕ ﺇﱃ ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ) ‪ .. ( ( «!$# ÈbøŒÎ*Î/ 4’tAöquKø9$# ÄÓóré&ur‬ﻓﻤﺎ ﺭﺁﻩ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻫﻮ ﺃﻥﱠ ﻫﻨﺎﻙ ﻣﻮﺗﻰ ﰎﹼ ﺇﺣﻴﺎﺅﻫﻢ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ‪ ..‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻣﻨﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻨﻮ‬
‫‪Nä3ã¤Îm;tRé&ur‬‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻧﺮﻯ ﺗﺼﻮﻳﺮﺍﹰ ﳌﺴﺎﺋﻞ ﻻ ﺗ‪‬ﺼﻮ‪‬ﺭ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫( ‪ ..‬ﻓﺎﻷﻛﻞ ﻭﺍﻻﺩ‪‬ﺧﺎﺭ ﰲ ﺍﻟﺒﻴﻮﺕ ﻣﺴﺎﺋﻞ‬ ‫‪4 öNà6Ï?qã‹ç/ ’Îû tbrã•Åz£‰s? $tBur tbqè=ä.ù's? $yJÎ/‬‬

‫ﻳﻌﻠﻤﻬﺎ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻳﺸﺎﻫﺪﻭ‪‬ﺎ ﺣﺴﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻫﻲ ﺑﺬﻟﻚ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﺗ‪‬ﻠﻘﻲ ﺍﻵﻳﺔ‬
‫) )‪¨bÎ‬‬ ‫ﻣﻦ ﺧﻼﻟﻪ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﳌﺴﺎﺋﻞ ﺍﶈﻤﻮﻟﺔ ‪‬ﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﺗ‪‬ﺨﺘﻢ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ‪:‬‬
‫‪.. ( šúüÏZÏB÷s•B OçFZä. bÎ) öNä3©9 ZptƒUy y7Ï9ºsŒ ’Îû‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻵﻳﺔﹸ ﺍﻟﺜﺎﻧﻴﺔ ﺗ‪‬ﺼﻮ‪‬ﺭ ﺍﳌﺴﺎﺋﻞ ﺍﶈﻤﻮﻟﺔ ﻓﻴﻬﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﲝﻘﻴﻘﺔ‬
‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻛﻤﺎ‬
‫ﻫﻮ ﺣﺎﻝ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪ ..‬ﻓﻤﻦ ﺯﺍﻭﻳﺔ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺎﺋﻞ ﺍﳌﹸﺼ‪‬ﻮ‪‬ﺭﺓ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻓﺈﻥﱠ ﺇﺣﻴﺎﺀ‬
‫ﺍﳌﻮﺗﻰ ﻣﻦ ﺍﻟﺒﺸﺮ ﻫﻮ – ﰲ ﺣﻘﻴﻘﺘﻪ – ﺇﺧﺮﺍﺝ ﺍﻷﻧﻔﺲ ﻣﻦ ﻋﺎﳌﻬﺎ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﻭﻋﻮﺩ‪‬ﺎ ﺇﱃ‬
 ‫‪٢٠٣ ‬‬
‫ﺍﻷﺟﺴﺎﺩ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﻧﻔﺲ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ‪ ،‬ﻭﻣﺎ ﺣﺼﻞ ﺃﻧ‪‬ﻬﺎ ﺃﹸﺧﺮﺟﹺﺖ ﻣﻦ ﻋﺎﳌ‪‬ﻬﺎ ﺇﱃ‬
‫‪ßlÌ•øƒéB øŒÎ)ur‬‬ ‫ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻟﺘﺪﺧﻞ ﰲ ﺃﺟﺴﺎﺩ‪ ‬ﺩﻧﻴﻮﻳ‪‬ﺔ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪.. ( ( ’ÎTøŒÎ*Î/ 4’tAöqyJø9$#‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺼﻮﻳﺮﺍﹰ ﳌﺴﺎﺋﻞ ﻻ ﺗ‪‬ﺼﻮ‪‬ﺭ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ‬
‫) ‪(#rã•xÿx. tûïÏ%©!$# tA$s)sù ÏM»uZÉi•t7ø9$$Î/ OßgtGø¤Å_ øŒÎ) š•Ztã Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ àMøÿxÿŸ2 øŒÎ)ur‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪:‬‬
‫‪ ، ( ÑúüÎ7•B Ö•ósÅ™ žwÎ) !#x‹»yd ÷bÎ) öNåk÷]ÏB‬ﺗ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻣﺴﺎﺋﻞ ﻻ ﺗ‪‬ﺮﻯ ﺇﻻﹼ ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻟﻜﺎﺷﻒ ‪ ،‬ﻭﻟﺬﻟﻚ ﺗ‪‬ﺼﻮ‪‬ﺭ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﻻ ﺗ‪‬ﺼﻮ‪‬ﺭ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪..‬‬
‫)‪’Îû }¨$¨Y9$# ÞOÏk=s3è? Ĩ߉à)ø9$# Çyrã•Î/ š•›?‰-ƒr& øŒÎ‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪ ، ( ( Ÿ@‹ÅgUM}$#ur sp1u‘öq-G9$#ur spyJõ3Ïtø:$#ur |=»tFÅ6ø9$# š•çFôJ¯=tæ øŒÎ)ur ( WxôgŸ2ur ωôgyJø9$#‬ﻓﺘﺄﻳﻴﺪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ ‪ ،‬ﻭﺗﻜﻠﻴﻤﻪ ﻟﻠﻨﺎﺱ ﰲ ﺍﳌﻬﺪ ﻭﻛﻬﻼﹰ ‪ ،‬ﻭﺗﻌﻠﻴﻤﻪ ﻟﻪ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ‪ ،‬ﻛﹸﻞﱡ ﺫﻟﻚ ﻣﺴﺎﺋﻞ ﺗﺘﻌﻠﹼﻖ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖ ﻭﻟﻴﺲ‬
‫ﺑﺎﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻣﻨﻪ ﺍﻟﺒﺸﺮ ‪ ..‬ﻭﻟﺬﻟﻚ ﺗ‪‬ﺬﻛﺮ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﻻ ﺗ‪‬ﺬﻛﺮ ﰲ‬
‫ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪..‬‬
‫ﻭﺍﻟﻘﻀﻴ‪‬ﺔ ﺫﺍ‪‬ﺎ ﰲ ﻣﺴﺄﻟﺔ ﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ﻭﺍﻷﺑﺮﺹ ‪ ،‬ﻓﻤﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﻋﻴﺴﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻓﺈﻥﱠ ﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ﻭﺍﻷﺑﺮﺹ ﻣﺴﺄﻟﺔ ﺣﺴﻴ‪‬ﺔ ﻣ‪‬ﺸﺎﻫﺪﺓ ﺗﺘﺸﺎﺑﻪ‬
‫) ‪ۘ̕ö/é&ur‬‬ ‫ﻇﺎﻫﺮﻳ‪‬ﺎﹰ ﻣﻊ ﺇﺑﺮﺍﺀ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﺗ‪‬ﺘ‪‬ﺒ‪‬ﻊ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫‪ .. ( šÝt•ö/F{$#ur tmyJò2F{$#‬ﺑﻴﻨﻤﺎ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ﻣﻦ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ‬
‫ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ‪ ،‬ﻓﺈﻥﱠ ﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ﻭﺍﻷﺑﺮﺹ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺈﺫﻥ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫‪tmyJò2F{$# ä—ÎŽö9è?ur‬‬ ‫ﻭﻟﺬﻟﻚ ﺗ‪‬ﺘ‪‬ﺒ‪‬ﻊ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﻲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪) :‬‬
‫‪.. ( ( ’ÎTøŒÎ*Î/ šÝt•ö/F{$#ur‬‬
 ‫‪٢٠٤ ‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺍﻟﻄﲑ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳜﻠﻘﻪ ﻣﻦ ﺍﻟﻄﲔ ‪ ،‬ﻓﻬﻲ ﻣﺴﺄﻟﺔﹲ ﺗ‪‬ﺼﻮ‪‬ﺭ ﰲ‬
‫ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﺗﺼﻮﻳﺮﺍﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻣﺮﺍﺣﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺑﺪﺍﻳﺘﻬﺎ ﺇﱃ ‪‬ﺎﻳﺘﻬﺎ ‪..‬‬
‫ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﲤﹼﺖ ﻭﻓﻖ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ – ١‬ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻫﻲ ﺧ‪‬ﻠﹾﻖ ﻫﻴﺌﺔ ﻟﻠﻄﲑ ﻣﻦ ﺍﻟﻄﲔ ‪ ،‬ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺷﺒﻴﻬﺔ ﲟﺎ ﻳﺼﻨﻌﻪ‬
‫ﺍﻟﺒﺸﺮ ﻣﻦ ﲤﺎﺛﻴﻞ ‪ ،‬ﻭﻫﺬﻩ ﻣﺮﺣﻠﺔ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺸﺮ ﻓﻌﻠﻬﺎ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﺍﻫﺎ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ‬
‫ﻣﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﻄﲔ ‪ ،‬ﻓﻬﻲ ﻣﺮﺣﻠﺔ ﻣﺎ ﺯﺍﻝ ﺍﻟﻄﲔ ﻓﻴﻬﺎ ﻃﻴﻨﺎﹰ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻋﻈﻤﺔﹶ ﺍﻟﺼﻴﺎﻏﺔ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﺄﻥﹾ ﺗﺮﺩ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪ ،‬ﻭﻻ ﺗ‪‬ﺘ‪‬ﺒ‪‬ﻊ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ .. ( ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# šÆÏiB Nà6s9 ß,è=÷zr& þ’ÎoTr& ) :‬ﻓﻬﺬﻩ ﻣﺮﺣﻠﺔ ﻣ‪‬ﺸﺎﻫﺪﺓ ﻣﻦ ﺍﻟﺒﺸﺮ ‪،‬‬
‫ﻭﻳﺴﺘﻄﻴﻊ‪ ‬ﺍﻟﺒﺸﺮ ﻓﻌﻠﻬﺎ ‪ ،‬ﻭﻟﺬﻟﻚ ﻳ‪‬ﻨﺎﺳﺐ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﺼﻮ‪‬ﺭﺓ ﳍﺎ ﺃﻥ ﺗﺮﺩ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪،‬‬
‫ﻭﺃﻻﹼ ﺗ‪‬ﺘ‪‬ﺒ‪‬ﻊ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﳊﺎﻟﺔ ﺍﻟﻄﻴﻨﻴ‪‬ﺔ‬
‫&‪Nà6s9 ß,è=÷zr& þ’ÎoTr‬‬ ‫ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﳊﻴ‪‬ﺔ ﻫﻮ ﻛﻠﻤﺔ ) ‪ ( m‹Ïù‬ﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻄﲔ ﻻ ﺑﺎﳍﻴﺌﺔ ‪) :‬‬
‫‪.. ( ( «!$# ÈbøŒÎ*Î/ #MŽö•sÛ ãbqä3u‹sù Ïm‹Ïù ã‡àÿRr'sù ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# šÆÏiB‬‬
‫‪ – ٢‬ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﲢﻮﻳﻞ ﺍﳍﻴﺌﺔ ﺍﻟﻄﻴﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻫﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ‪ ،‬ﺇﱃ ﻫﻴﺌﺔ ﺣﻴ‪‬ﺔ ‪،‬‬
‫ﲟﻌﲎ ﲢﻮ‪‬ﻝ ﻣﺎﺩ‪‬ﺓ ﺍﻟﻄﲔ ﺇﱃ ﻣﺎﺩ‪‬ﺓ ﺣﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﲟﻨﻈﺎﺭﻩ ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ‬
‫ﻣﻨﻪ ﺍﻟﺒﺸﺮ ﺫﻟﻚ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺸﺮ ﻓﻌﻠﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣ‪‬ﺼﻮ‪‬ﺭﺓﹰ ﰲ‬
‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭ‪‬ﻣ‪‬ﺘ‪‬ﺒﻮﻋﺔﹰ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪، ( ’ÎTøŒÎ*Î/ ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# z`ÏB ß,è=øƒrB øŒÎ)ur ) :‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﺴﺄﻟﺔ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺘﺤﻮ‪‬ﻝ ﻓﻴﻬﺎ ﺍﳍﻴﺌﺔ ﺍﻟﻄﻴﻨﻴ‪‬ﺔ ﺇﱃ ﻫﻴﺌﺔ ﺣﻴ‪‬ﺔ‬
‫‪ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# z`ÏB ß,è=øƒrB øŒÎ)ur‬‬ ‫ﻫﻮ ﻛﻠﻤﺔ ) ‪ ( $pkŽÏù‬ﺍﻟﱵ ﺗﻌﻮﺩ ﻟﻠﻬﻴﺌﺔ ‪ ،‬ﻻ ﻟﻠﻄﲔ ‪) :‬‬
‫‪.. ( ( ’ÎTøŒÎ*Î/ #MŽö•sÛ ãbqä3tFsù $pkŽÏù ã‡àÿZtFsù ’ÎTøŒÎ*Î/‬‬
‫‪ – ٣‬ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻫﻲ ﲢﻮﻳﻞ ﺍﳍﻴﺌﺔ ﺍﳊﻴ‪‬ﺔ ﻣﻦ ﻣﺎﺩ‪‬ﺓ ﺣﻴ‪‬ﺔ ﺇﱃ ﻃﲑﹴ ﻳﻄﲑ ﻭﻳﺘﺤﺮ‪‬ﻙ ‪ ،‬ﻭﻫﺬﻩ‬
‫ﻣﺮﺣﻠﺔ ﳍﺎ ﻭﺟﻬﺎﻥ ‪:‬‬
 ‫‪٢٠٥ ‬‬
‫ﻫﻨﺎﻙ ﻭﺟﻪ ﺣﺴﻲ‪ ‬ﻳﺮﺍﻩ ﺍﻟﺒﺸﺮ ﻭﻳﺘﻔﺎﻋﻠﻮﻥ ﻣﻌﻪ ‪ ،‬ﺣﻴﺚ ﻳﺮﻭﻥ ﻃﻴﻨﺎﹰ ﲢﻮ‪‬ﻝ ﺇﱃ ﻃﲑﹴ ﻳﻄﲑ ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺗ‪‬ﺬﻛﹶﺮ‪ ‬ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ) ﺍﻟﺜﺎﻟﺜﺔ ( ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻣ‪‬ﺘ‪‬ﺒﻮﻋﺔﹰ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻜﻦ‬
‫&‪Ïm‹Ïù ã‡àÿRr'sù ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# šÆÏiB Nà6s9 ß,è=÷zr& þ’ÎoTr‬‬ ‫ﺑﻌﺪ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻣﺒﺎﺷﺮﺓﹰ ‪) :‬‬
‫‪.. ( ( «!$# ÈbøŒÎ*Î/ #MŽö•sÛ ãbqä3u‹sù‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﳍﺬﻩ ﺍﳌﺮﺣﻠﺔ ) ﺍﻟﺜﺎﻟﺜﺔ ( ﻫﻮ ﻭﺟﻪ‪ ‬ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺴ ‪‬ﺮ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﺬﻱ ﲢﻮ‪‬ﻟﺖ ﺑﻪ ﺍﳍﻴﺌﺔ ﺍﳊﻴ‪‬ﺔ ﺇﱃ ﻃﲑﹴ ﻳﻄﲑ ﻭﻳﺘﺤﺮ‪‬ﻙ ‪ ،‬ﺣﻴﺚ‬
‫ﻻ ﻳﺮﻯ ﺍﻟﺒﺸﺮ ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﻫﺬﺍ ﺍﻟﺴﺮ ‪ ،‬ﻭﻟﺬﻟﻚ ﺗ‪‬ﺬﻛﹶﺮ‪ ‬ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ) ﺍﻟﺜﺎﻟﺜﺔ ( ﰲ ﺍﻵﻳﺔ‬
‫‪z`ÏB ß,è=øƒrB øŒÎ)ur‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﻣ‪‬ﺘ‪‬ﺒﻮﻋﺔﹰ ﺑﺎﻹﺫﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﺪ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺒﺎﺷﺮﺓﹰ ‪) :‬‬
‫‪.. ( ( ’ÎTøŒÎ*Î/ #MŽö•sÛ ãbqä3tFsù $pkŽÏù ã‡àÿZtFsù ’ÎTøŒÎ*Î/ ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$#‬‬
‫ﺃﻋﺘﻘﺪ ﺃﻧ‪‬ﻨﺎ ﺃﺻﺒﺤﻨﺎ ﻧﺮﻯ – ﺃﻛﺜﺮ – ﺣﻘﻴﻘﺔﹶ ﻣ‪‬ﻄﻠﻖ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻛﻴﻒ ﺃﻥﱠ‬
‫ﺍﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﳉﻤﻠﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣ‪‬ﺮﺗ‪‬ﺒﺔ ﺗﺮﺗﻴﺒﺎﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ‪ ،‬ﻳﺘﻌﻠﹼﻖ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﹶﻖ‬
‫ﻭﺑﻘﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ﰲ ﻣﺴﺄﻟﱵ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﻌﺪﻝ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫‪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 :‬‬
‫ﻓﻠﻤﺎﺫﺍ ﻗﹸﺪ‪‬ﻣ‪‬ﺖ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻠﻰ ﺍﻟﻌﺪﻝ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻭﺃﹸﺧ‪‬ﺮﺕ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ؟!!! ‪ ..‬ﻭﳌﺎﺫﺍ‬
‫ﺍﺭﺗﺒﻄﺖ ﺍﻟﺸﻔﺎﻋﺔ ﺑﻌﺪﻡ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻭﺑﻌﺪﻡ ﺍﻟﻨﻔﻊ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ؟!!! ‪ ..‬ﻭﳌﺎﺫﺍ ﺍﺭﺗﺒﻂ‬
‫ﺍﻟﻌﺪﻝ ﺑﻌﺪﻡ ﺍﻷﺧﺬ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻭﺑﻌﺪﻡ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ؟!!! ‪ ..‬ﻭﳌﺎﺫﺍ ﺍﹸﺳﺘﺨﺪﻣﺖ‬
 ‫‪٢٠٦ ‬‬
‫) ‪ä‹s{÷sムŸw tPöqu‹ø9$$sù‬‬ ‫ﻛﻠﻤﺔ ) ‪ ( ×Aô‰tã‬ﺩﻭﻥ ﻛﻠﻤﺔ ) ‪ ( ×ptƒô‰Ïù‬ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫‪] ( 玕ÅÁyJø9$# }§ø©Î/ur ( öNä39s9öqtB }‘Ïd ( â‘$¨Y9$# ãNä31urù'tB 4 (#rã•xÿx. tûïÏ%©!$# z`ÏB Ÿwur ×ptƒô‰Ïù öNä3ZÏB‬‬
‫ﺍﳊﺪﻳﺪ ‪ [ ١٥ :‬؟!!! ‪..‬‬
‫&‪ßQ$yèsÛ ×ot•»¤ÿx. ÷rr‬‬ ‫ﺍﻟﻌﺪﻝ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻫﻮ ﺗﺴﻮﻳﺔ ﺍﻷﻣﻮﺭ ﻭﺇﻋﺎﺩ‪‬ﺎ ﺇﱃ ﺳﻮﻳ‪‬ﺘﻬﺎ ‪) ..‬‬

‫‪ .. ( 3 ¾ÍnÍ•öDr& tA$t/ur s-rä‹u‹Ïj9 $YB$u‹Ï¹ y7Ï9ºsŒ ãAô‰tã ÷rr& tûüÅ3»|¡tB‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ‬
‫‪ ،‬ﺃﻱ ﻳﻜﻮﻥ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﲤﻜﻦ ﻓﻴﻬﺎ ﺗﺴﻮﻳﺔ ﺍﻷﻣﻮﺭ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻌﺪﻝ ﺍﻟﺬﻱ ﻫﻮ ﲟﻌﲎ‬
‫ﺍﻟﻔﺪﺍﺀ ﻧﺮﺍﻩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺸﻔﺎﻋﺔ ‪ ،‬ﺃﻱ ﲟﺮﺣﻠﺔ ﻣﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﺬﺍﺏ‬
‫‪ ..‬ﻭﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ ‪ ،‬ﻫﻨﺎﻙ ﺻﻮﺭﺓ ﺃﺧﺮﻯ ﻳﺮﺩ ﻓﻴﻬﺎ ﺍﻟﻌﺪﻝ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﲟﻌﲎ ﺍﻟﻔﺪﺍﺀ ‪..‬‬
‫‪br& ÿ¾ÏmÎ/ ö•Åe2sŒur 4 $u‹÷R‘‰9$# äo4qu‹ysø9$# ÞOßgø?§•sïur #Yqôgs9ur $Y6Ïès9 öNåks]ƒÏŠ (#rä‹sƒªB$# šúïÏ%©!$# Í‘sŒur‬‬ ‫)‬
‫?‪¨@à2 öAω÷ès? bÎ)ur Óì‹Ïÿx© Ÿwur @’Í<ur «!$# Âcrߊ `ÏB $olm; }§øŠs9 ôMt6|¡x. $yJÎ/ 6§øÿtR Ÿ@|¡ö6è‬‬

‫‪ë>#x‹tãur 5OŠÏHxq ô`ÏiB Ò>#uŽŸ° óOßgs9 ( (#qç7|¡x. $yJÎ/ (#qè=Å¡÷0é& tûïÏ%©!$# y7Í´¯»s9'ré& 3 !$pk÷]ÏB õ‹s{÷sムžw 5Aô‰tã‬‬

‫&‪ ] ( šcrã•àÿõ3tƒ (#qçR%x. $yJÎ/ 7OŠÏ9r‬ﺍﻷﻧﻌﺎﻡ ‪[ ٧٠ :‬‬

‫) ‪5Aô‰tã ¨@à2 öAω÷ès? bÎ)ur Óì‹Ïÿx© Ÿwur @’Í<ur «!$# Âcrߊ `ÏB $olm; }§øŠs9‬‬ ‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( 3 !$pk÷]ÏB õ‹s{÷sムžw‬ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻣﺮﺣﻠﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﻫﻲ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﻟﻨﺎﺭ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﻔﺪﻳﺔ ﻧﺮﺍﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻣﺮﺣﻠﺔﹶ ﻣﺎ ﺑﻌﺪ ﺍﻟﺸﻔﺎﻋﺔ ‪ ،‬ﺃﻱ ﺗﻜﻮﻥﹸ ﰲ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﻻ ﲤﻜﻦ ﻓﻴﻬﺎ ﻫﻮ ﺗﺴﻮﻳﺔ ﺍﻷﻣﻮﺭ ‪ ،‬ﺣﻴﺚ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﺬﺍﺏ ﺃﻣﺮ‪ ‬ﻭﺍﻗﻊ ﻻ ﻣﻔﺮ‪‬‬
‫ﻣﻨﻪ ‪ ..‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﳌﺼﻮ‪‬ﺭﺓ ﻟﺬﻟﻚ ‪..‬‬
 ٢٠٧ 
$Y6ydsŒ Äßö‘F{$# âäö@ÏiB NÏdωymr& ô`ÏB Ÿ@t6ø)ム`n=sù Ö‘$¤ÿä. öNèdur (#qè?$tBur (#rã•xÿx. tûïÏ%©!$# ¨bÎ) )
[ ٩١ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûïÎŽÅÇ»¯R `ÏiB Nßgs9 $tBur ÒOŠÏ9r& ë>#x‹tã óOßgs9 y7Í´¯»s9'ré& 3 ÿ¾ÏmÎ/ 3“y‰tGøù$# Èqs9ur

¾ÏmÎ/ (#r߉tGøÿu‹Ï9 ¼çmyètB ¼ã&s#÷WÏBur $YèŠÏHsd ÇÚö‘F{$# ’Îû $¨B Oßgs9 žcr& öqs9 (#rã•xÿŸ2 z`ƒÏ%©!$# ¨bÎ) )

[ ٣٦ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬ÒOŠÏ9r& ë>#x‹tã öNçlm;ur ( óOßg÷YÏB Ÿ@Îm6à)è? $tB ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ É>#x‹tã ô`ÏB

(#ãrr&u‘ $£Js9 sptB#y‰¨Y9$# (#r•Ž| r&ur 3 ¾ÏmÎ/ ôNy‰tFøù]w ÇÚö‘F{$# ’Îû $tB ôMyJn=sß <§øÿtR Èe@ä3Ï9 ¨br& öqs9ur )

[ ٥٤ : ‫ ( ] ﻳﻮﻧﺲ‬tbqßJn=ôàムŸw öNèdur 4 ÅÝó¡É)ø9$$Î/ OßgoY÷•t/ š†ÅÓè%ur ( z>#x‹yèø9$#

’Îû $¨B Nßgs9 žcr& öqs9 ¼çms9 (#qç7ŠÉftFó¡o„ öNs9 šúïÏ%©!$#ur 4 4Óo_ó¡ßsø9$# ãNÍkÍh5t•Ï9 (#qç/$yftGó™$# tûïÏ%©#Ï9 )

( æL©èygy_ öNßg1urù'tBur É>$|¡Ïtø:$# âäþqß™ öNçlm; y7Í´¯»s9'ré& 4 ÿ¾ÏmÎ/ (#÷ry‰tFøù]w ¼çmyètB ¼ã&s#÷WÏBur $YèŠÏHsd ÇÚö‘F{$#

[ ١٨ : ‫ ( ] ﺍﻟﺮﻋﺪ‬ߊ$ygÎRùQ$# }§ø©Î/ur

Ïäþqß™ `ÏB ¾ÏmÎ/ (#÷ry‰tGøù]w ¼çmyètB ¼ã&s#÷WÏBur $YèŠÏHsd ÇÚö‘F{$# ’Îû $tB (#qßJn=sß šúïÏ%©#Ï9 ¨br& öqs9ur )
[ ٤٧ : ‫ ( ] ﺍﻟﺰﻣﺮ‬tbqç7Å¡tFøts† (#qçRqä3tƒ öNs9 $tB «!$# šÆÏiB Mçlm; #y‰t/ur 4 ÏpyJ»uŠÉ)ø9$# tPöqtƒ É>#x‹yèø9$#

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

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‘$# Ÿ@ŠÏ%

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

ÇÊÍÈ 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&

}§ø©Î/ur ( öNä39s9öqtB }‘Ïd ( â‘$¨Y9$# ãNä31urù'tB 4 (#rã•xÿx. tûïÏ%©!$# z`ÏB Ÿwur ×ptƒô‰Ïù öNä3ZÏB ä‹s{÷sムŸw tPöqu‹ø9$$sù

[ ١٥ – ١٣ : ‫ ( ] ﺍﳊﺪﻳﺪ‬玕ÅÁyJø9$#
 ‫‪٢٠٨ ‬‬
‫‪¾ÏmÏGt6Ås»|¹ur ÇÊÊÈ ÏmŠÏ^t6Î/ ¥‹Í´ÏBöqtƒ É>#x‹tã ô`ÏB “ωtFøÿtƒ öqs9 ãPÌ•ôfßJø9$# –Šuqtƒ 4 öNåktXr玢Çt7ãƒ‬‬ ‫)‬
‫‪ ] ( ÏmŠÉfZム§NèO $Yè‹ÏHsd ÇÚö‘F{$# ’Îû `tBur ÇÊÌÈ ÏmƒÈqø«è? ÓÉL©9$# ÏmÏGn=ŠÅÁsùur ÇÊËÈ ÏmŠÅzr&ur‬ﺍﳌﻌﺎﺭﺝ ‪١١ :‬‬
‫– ‪[ ١٤‬‬
‫ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ) ﻣﻮﺿﻮﻉ ﲝﺜﻨﺎ ( ﺗﺘﻌﻠﹼﻘﺎﻥ ﲟﺮﺣﻠﺔ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﻟﺸﻔﺎﻋﺔ ‪،‬‬
‫ﻓﻤﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﺍﳌﻄﻠﻖ ﺃﻥ ﺗﺮﺩ ﺻﻴﻐﺔ ﺍﻟﻌﺪﻝ ﺩﻭﻥ ﺻﻴﻐﺔ ﺍﻟﻔﺪﻳﺔ ‪..‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺗﺮﺗﻴﺐ ﻭﻗﻮﻋﻬﺎ ﻣﻦ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻟﻨﺘﺎﺋﺞ ‪،‬‬
‫ﻟﺮﺃﻳﻨﺎﻫﺎ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻣﻄﺎﺑﻘﺎﹰ ﲤﺎﻣﺎﹰ ﳍﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ‪..‬‬
‫ﺇﻥﱠ ﻧﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﺃﻫﻢ‪ ‬ﻣﻦ ﻧﻔﻲ ﻗﺒﻮﳍﺎ ‪ ،‬ﻓﻨﻔﻲ ﺍﻧﺘﻔﺎﻉ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻳﺴﺘﻠﺰﻡ ﻧﻔﻲ‬
‫ﻗﺒﻮﳍﺎ ‪ ،‬ﺃﻣ‪‬ﺎ ﻧﻔﻲ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺍﻟﻨﻔﺲ ﻓﻼ ﻳﻨﻔﻲ ﺍﻧﺘﻔﺎﻋﻬﺎ ﻣﻦ ﻃﺮﻕ ﺃﺧﺮﻯ ‪ ..‬ﻭﻟﺬﻟﻚ‬
‫ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur‬ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪ ،‬ﺗﻨﻔﻲ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻣﻦ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﻻ ﺗﻨﻔﻲ ﺍﻧﺘﻔﺎﻉ ﺍﻟﻨﻔﺲ ﻣﻦ ﺷﻔﻴﻊﹴ ﺁﺧﺮ ﻏﲑ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﻧﺮﺍﻫﺎ ﺗﺮﺩ ﻗﺒﻞ‬
‫ﻧﻔﻲ ﺃﺧﺬ ﺍﻟﻌﺪﻝ ﻣﻦ ﺍﻟﻨﻔﺲ ) ‪.. ( ×Aô‰tã $pk÷]ÏB ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ×pyè»xÿx© $ygãèxÿZs? Ÿwur‬ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻧﺮﺍﻫﺎ ﺗﻨﻔﻲ ﺍﻧﺘﻔﺎﻉ‬
‫ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﻱ‪ ‬ﻃﺮﻳﻖﹴ ﻣﻦ ﻃﺮﻕ ﺍﻟﺸﻔﺎﻋﺔ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺗﻨﻘﻞ ﻟﻨﺎ ﻣﺴﺄﻟﺔﹰ ﺃﻋﻈﻢ ﻭﺃﻋﻢ‪ ‬ﻣﻦ‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﻨﻘﻠﻬﺎ ﻟﻨﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﺍﻫﺎ ﺗﺮﺩ ﺑﻌﺪ ﻧﻔﻲ ﻗﺒﻮﻝ ﺍﻟﻌﺪﻝ ﻣﻦ ﺍﻟﻨﻔﺲ‬
‫) ‪.. ( ×pyè»xÿx© $ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur‬‬
‫ﺇﻥﱠ ﻗﺒﻮﻝ ﺍﻟﺸﻲﺀ ﻳﺴﺒﻖ ﺃﺧﺬﻩ ‪ ،‬ﻭﺃﺧﺬﻩ ﻳﺴﺒﻖ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ‪ ..‬ﻓﺎﳌﺴﺄﻟﺔ ﻣﻜﻮ‪‬ﻧﺔ ﻣﻦ ﺛﻼﺙ‬
‫ﻣﺮﺍﺣﻞ ) ﻗﺒﻮﻝ – ﺃﺧﺬ – ﻧﻔﻊ ( ‪ ،‬ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺃﻱ‪ ‬ﻣﻦ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ‬
‫ﺗﺮﺗﻴﺐ ﻭﺭﻭﺩ ﺍﳌﺴﺎﺋﻞ ﻭﺗﺮﺗﻴﺐ ﺍﻗﺘﺮﺍ‪‬ﺎ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻷﺧﺬ ﻭﺍﻟﻨﻔﻊ ﻫﻮ ﺗﺮﺗﻴﺐ‪ ‬ﻣﻄﻠﻖ ﻳﺘﺒﻊ‬
‫ﻟﻠﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﺍﳌﻄﻠﻖ ‪..‬‬
 ‫‪٢٠٩ ‬‬
‫ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻧﺮﻯ ﺃﻥﱠ ﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ﻳﺴﺒﻖ ﻋﺪﻡ ﺍﻷﺧﺬ ‪ ،‬ﻓﻌﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ‬
‫ﺍﻟﻨﻔﺲ ﺃﺳﻬﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﻋﺪﻡ ﺃﺧﺬ ﺍﻟﻔﺪﻳﺔ ﻣﻨﻬﺎ ‪ ،‬ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ﻣ‪‬ﻄﺎﺑﻖ‪ ‬ﲤﺎﻣﺎﹰ ﻟﺬﻟﻚ ‪ .. ( ×Aô‰tã $pk÷]ÏB ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur ) :‬ﻭﰲ‬
‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﻯ ﺃﻥﱠ ﻋﺪﻡ‪ ‬ﺍﻟﻘﺒﻮﻝ ﻳﺴﺒﻖ ﻋﺪﻡ‪ ‬ﺍﻟﻨﻔﻊ ‪ ،‬ﻓﻌﺪﻡ ﻗﺒﻮﻝ ﺍﻟﻔﺪﻳﺔ ﻣﻦ ﺍﻟﻨﻔﺲ ﺃﺳﻬﻞ‬
‫ﻋﻠﻴﻬﺎ ﻣﻦ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻋﻬﺎ ﻣﻦ ﺃﻱ‪ ‬ﻃﺮﻳﻖﹴ ﻣﻦ ﻃﺮﻕ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﳋﻼﺹ ‪ ..‬ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ‬
‫) ‪$ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur‬‬ ‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻄﺎﺑﻖ‪ ‬ﲤﺎﻣﺎﹰ ﻟﺬﻟﻚ ‪:‬‬
‫©‪.. ( ×pyè»xÿx‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﺭﺗﺒﺎﻁ ﻣﺴﺎﺋﻞ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﻌﺪﻝ ﺑﺎﻟﻨﻔﺲ ﺍﻟﺸﺎﻓﻌﺔ ﺍﻟﱵ‬
‫ﺗﻘﻮﻡ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺸﻔﻊ ﻟﻠﻨﻔﺲ ﻃﺎﻟﺒﺔ ﺍﻟﺸﻔﺎﻋﺔ ) ﺻﺎﺣﺒﺔ ﺍﻟﺬﻧﻮﺏ ( ﻟﺮﺃﻳﻨﺎ ﻋﻤﻘﺎﹰ ﺁﺧﺮ ‪..‬‬
‫ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ) ‪ .. ( ×Aô‰tã $pk÷]ÏB ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur‬ﻳﻌﻮﺩ ﺍﻟﻀﻤﲑ‬
‫ﰲ ﻛﻠﻤﺔ ) ‪ ( $pk÷]ÏB‬ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﺸﺎﻓﻌﺔ ﻭﻣﻘﺪ‪‬ﻣﺔ ﺍﻟﻔﺪﻳﺔ ‪ ،‬ﻭﻻ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﳌﺸﻔﻮﻉ ﳍﺎ‬
‫) ﺻﺎﺣﺒﺔ ﺍﻟﺬﻧﻮﺏ ( ‪ ..‬ﻓﺎﺭﺗﺒﺎﻁ ﺍﻟﻨﻔﺲ ﺍﻟﺸﺎﻓﻌﺔ ﰲ ﻣﺴﺄﻟﱵ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﻌﺪﻝ ﻫﻮ ﺍﻟﻘﺒﻮﻝ‬
‫ﻭﺍﻷﺧﺬ ﻭﻟﻴﺲ ﺍﻟﻨﻔﻊ ‪ ،‬ﻓﺎﻟﻨﻔﻊ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﳌﺸﻔﻮﻉ ﳍﺎ ) ﺇﻥﹾ ﻗﹸﺒﹺﻠﹶﺖ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ( ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺭﻭﺩ ﺻﻴﻎ ﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ﻭﻋﺪﻡ ﺍﻷﺧﺬ ‪ ،‬ﻭﻧﺮﻯ ﺃ ﱠﻥ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻓﻴﻬﺎ ﻣ‪‬ﻘﺪ‪‬ﻣﺔ ﻋﻠﻰ ﺇﻋﻄﺎﺀ ﺍﻟﻔﺪﻳﺔ ‪ ،‬ﻓﺎﳌﺴﺄﻟﺔﹸ ﺗﻘﻮﻡ‪ ‬ﺎ ﻧﻔﺲ‪ ‬ﻣﻦ ﺃﺟﻞﹺ ﻧﻔﺲﹴ ﺃﹸﺧﺮﻯ ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺗﺒﺪﺃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺃﻭ‪‬ﻻﹰ ‪..‬‬
‫( ‪ ،‬ﻳﻌﻮﺩ‬ ‫‪×pyè»xÿx© $ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur‬‬ ‫ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺍﻟﻀﻤﲑ ﰲ ﻛﻠﻤﱵ ‪ [ ( $ygãèxÿZs? ) ، ( $pk÷]ÏB ) ] :‬ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﳌﺸﻔﻮﻉ ﳍﺎ ) ﺻﺎﺣﺒﺔ‬
‫ﺍﻟﺬﻧﻮﺏ ( ‪ ،‬ﻓﺎﺭﺗﺒﺎﻁ ﻣﺴﺄﻟﱵ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺸﻔﺎﻋﺔ ﺑﺎﻟﻨﻔﺲ ﺍﳌﺸﻔﻮﻉ ﳍﺎ – ﺇﻥ ﻗﹸﺒﹺﻼ – ﻫﻮ‬
‫ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﻨﻔﻊ ‪ ،‬ﻭﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻔﺪﻳﺔ – ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﻣ‪‬ﻘﹶﺪ‪‬ﻣﺔ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻋﺔ ‪،‬‬
‫ﻓﺎﳌﺴﺄﻟﺔ ﺗﻘﻮﻡ ‪‬ﺎ ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﺟﻞ ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﺒﺪﺃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﺎﻟﻔﺪﻳﺔ ﺃﻭ‪‬ﻻﹰ ‪..‬‬
 ‫‪٢١٠ ‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫‪$|Áø%r& ô`ÏiB‬‬ ‫( ﻭﺗﺄﺧﲑﹺﻫﺎ ﻋﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫‘‪×@ã_u‬‬ ‫‪ ..‬ﻟﻨﻨﻈﺮ ﺇﱃ ﺗﻘﺪﱘ ﻛﻠﻤﺔ )‬

‫‪ ، ( ÏpuZƒÏ‰yJø9$#‬ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫‪y7Î/ tbrã•ÏJs?ù'tƒ V|yJø9$# žcÎ) #Óy›qßJ»tƒ tA$s% 4Ótëó¡o„ ÏpuZƒÏ‰yJø9$# $|Áø%r& ô`ÏiB ×@ã_u‘ uä!%y`ur‬‬ ‫)‬
‫‪ ] ( šúüÏÛÅÁ»¨Y9$# z`ÏB y7s9 ’ÎoTÎ) ólã•÷z$$sù x8qè=çFø)u‹Ï9‬ﺍﻟﻘﺼﺺ ‪[ ٢٠ :‬‬

‫) ‪ ] ( šúüÎ=y™ö•ßJø9$# (#qãèÎ7®?$# ÉQöqs)»tƒ tA$s% 4Ótëó¡o„ ×@ã_u‘ ÏpuZƒÏ‰yJø9$# $|Áø%r& ô`ÏB uä!%y`ur‬ﻳﺲ ‪:‬‬
‫‪[ ٢٠‬‬
‫ﻓﻤﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ؟ ‪ ..‬ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﺫﻟﻚ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺇﺩﺭﺍﻙ‬
‫ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﺍﻟﱵ ﲤﻴ‪‬ﺰ ﻛﻞﱠ ﻗﺼ‪‬ﺔ ﻣﻦ ﺍﻟﻘﺼ‪‬ﺘﲔ ﺍﶈﻴﻄﺘﲔ ‪‬ﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ‪..‬‬
‫ﺍﻟﻘﺼ‪‬ﺔ ﺍﻷﻭﱃ ﻗﺼ‪‬ﺔﹲ ﻓﺮﺩﻳ‪‬ﺔﹲ ﺣﺪﺛﺖ ﻣﻊ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺃﻥ ﻭﻛﺰ‪ ‬ﺭﺟﻼﹰ ﻓﻘﻀﻰ‬
‫ﻋﻠﻴﻪ ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﺼ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﻗﺼ‪‬ﺔ ﺭﺳﺎﻟﺔ ﺇﳝﺎﻧﻴ‪‬ﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻓﹼﺔ ‪ ..‬ﻭﻭﺭﻭﺩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ÏpuZƒÏ‰yJø9$# $|Áø%r& ô`ÏiB‬ﻳﺸﲑ‪ ‬ﺇﱃ ﺍﻧﺘﺸﺎﺭ ﺍﻷﻣﺮ ﰲ ﺍﳌﺪﻳﻨﺔ ‪ ..‬ﻓﺒﺎﻟﻨﺴﺒﺔ‬
‫) )‪y7Î/ tbrã•ÏJs?ù'tƒ V|yJø9$# žcÎ‬‬ ‫ﻟﻘﺼ‪‬ﺔ‪ ‬ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺪ ﻭﺻﻞ ﺍﻷﻣﺮ ﺇﱃ ﻣﻸ ﻓﺮﻋﻮﻥ‬
‫( ‪ ..‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﺼ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺈﻥﱠ ﺍﻷﻣﺮ ﻗﺪ ﺍﻧﺘﺸﺮ ﰲ ﻛﻞﱢ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻟﺬﻟﻚ‬ ‫‪x8qè=çFø)u‹Ï9‬‬

‫ﺧﺎﻃﺒﻬﻢ ﺍﻟﺮﺟﻞ ﲨﻴﻌﻬﻢ ﺑﺼﻴﻐﺔ‪ ‬ﻋﺎﻣ‪‬ﺔ ) ‪.. ( šúüÎ=y™ö•ßJø9$# (#qãèÎ7®?$# ÉQöqs)»tƒ‬‬

‫ﰲ ﺍﻟﻘﺼ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﻯ ﺃﻥﱠ ﺍﻷﻣﺮ ﻳﻬﻢ‪ ‬ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻫﻮ ﺃﻫﻢ‪ ‬ﻣﻦ ﺍﳌﻮﻗﻒ ﺍﻟﻔﺮﺩﻱ‬
‫ﺍﻟﺸﺨﺼﻲ ﻟﻠﺮﺟﻞ ﻭﺍﳌﺮﺳﻠﲔ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﺗﻘﺪﱘ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ÏpuZƒÏ‰yJø9$# $|Áø%r& ô`ÏiB‬ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‘‪ .. ( 4Ótëó¡o„ ×@ã_u‬ﺑﻴﻨﻤﺎ ﱂ ﻳﺘﻢ‪‬‬
‫ﺫﻟﻚ ﰲ ﺍﻟﻘﺼ‪‬ﺔ ﺍﻷﻭﱃ ﻷﻥﱠ ﺍﳌﺴﺄﻟﺔ ﻓﺮﺩﻳ‪‬ﺔ ‪‬ﻢ‪ ‬ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﺧﱪﻩ‬
‫) ‪ÏpuZƒÏ‰yJø9$# $|Áø%r& ô`ÏiB‬‬ ‫ﺃﻛﺜﺮ ﳑ‪‬ﺎ ‪‬ﻢ‪ ‬ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ ...‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺗﻘﺪﱘ‪ ‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
 ‫‪٢١١ ‬‬
‫( ﰲ ﺍﻟﻘﺼ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ﻹﻇﻬﺎﺭ ﺃﳘﻴ‪‬ﺔ ﺍﻷﻣﺮ ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﳌﺪﻳﻨﺔ ﲟﺎ ﻓﻴﻬﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺟﺎﺀ‬
‫ﻳﺴﻌﻰ ‪ ..‬ﺑﻴﻨﻤﺎ ﺗﺄﺧﲑﻫﺎ ﰲ ﺍﻟﻘﺼ‪‬ﺔ ﺍﻷﻭﱃ ﻫﻮ ﻹﻇﻬﺎﺭ ﺃﳘﻴ‪‬ﺔ ﺍﻷﻣﺮ ﻟﻠﺮﺟﻞ ﻭﳌﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪..‬‬
‫ﻭﻭﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ÏpuZƒÏ‰yJø9$# $|Áø%r& ô`ÏiB‬ﺑﲔ ﻛﻠﻤﺔ ) ‘‪ ( ×@ã_u‬ﻭﻛﻠﻤﺔ )‬
‫„‪ ( 4Ótëó¡o‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ‪ ، ( 4Ótëó¡o„ ÏpuZƒÏ‰yJø9$# $|Áø%r& ô`ÏiB ×@ã_u‘ uä!%y`ur ) :‬ﻫﻮ ﻟﻠﺪﻻﻟﺔ‬
‫ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺴﻌﻲ ﻣﻜﺎﱐ ‪ ،‬ﺍﻣﺘﺪ‪ ‬ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳ‪‬ﻮﺟﺪ ﻓﻴﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺎﳌﺴﺄﻟﺔ ﻓﺮﺩﻳ‪‬ﺔ ﺍﻣﺘﺪ‪‬ﺕ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍﹰ ﰲ‬
‫ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻣﻦ ﻫﻨﺎﻙ ﺟﺎﺀ ﻳﺴﻌﻰ ﻟﻴﺨﱪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻥﱠ ﺍﳌﻸ ﻳﺄﲤﺮﻭﻥ ﺑﻪ‬
‫ﻟﻴﻘﺘﻠﻮﻩ ‪..‬‬
‫‪$|Áø%r& ô`ÏiB‬‬ ‫( ﺧﻠﻒ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫‘‪4Ótëó¡o„ ×@ã_u‬‬ ‫ﺃﻣ‪‬ﺎ ﻭﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬

‫( ‪ ،‬ﻓﻬﻮ‬ ‫‪4Ótëó¡o„ ×@ã_u‘ ÏpuZƒÏ‰yJø9$# $|Áø%r& ô`ÏB uä!%y`ur‬‬ ‫( ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ‪) :‬‬ ‫‪ÏpuZƒÏ‰yJø9$#‬‬

‫ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﺍﻹﳝﺎﱐ ﺇﺿﺎﻓﺔ ﻟﺴﻌﻴﻪ ﺍﳌﻜﺎﱐ ‪ ،‬ﻓﻬﻮ ﺃﺛﻨﺎﺀ ﺳﻌﻴﻪ ﺍﳌﻜﺎﱐ ﻛﺎﻥ ﻳﺴﻌﻰ‬
‫) ‘‪×@ã_u‬‬ ‫ﺇﳝﺎﻧﻴ‪‬ﺎﹰ ﻋﱪ ﺩﻋﻮﺗﻪ ﻻﺗ‪‬ﺒﺎﻉ ﺍﳌﹸﺮﺳ‪‬ﻠﲔ ﺍﻟﺬﻱ ﺃﹸﺭﺳﻠﻮﺍ ﺇﱃ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻓﺎﳌﺴﺄﻟﺔ ﺍﳌﻜﺎﻧﻴ‪‬ﺔ‬
‫„‪ ( 4Ótëó¡o‬ﺳﺒﻘﺘﻬﺎ ﻣﺴﺄﻟﺔ ﺳﻌﻲ‪ ‬ﺇﳝﺎﱐﱟ ﺃﺩ‪‬ﻯ ﺇﱃ ﻫﺬﺍ ﺍﻟﺴﻌﻲ ﺍﳌﻜﺎﱐ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺗﻘﺪﱘ‪ ‬ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺗﺄﺧﲑ‪‬ﻫﺎ ﻫﻮ ﳊﻜﻤﺔ ﻣﻄﻠﻘﺔ ‪ ،‬ﺗﺮﺗﺒﻂ ﺑﺼﻔﺎﺕ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺗﻘﺪﱘ ﺍﳌﺨﺎﻃﺐ ﻭﺍﻟﻐﺎﺋﺐ ﻭﺗﺄﺧﲑﳘﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ ﺍﻟﺮﺯﻕ ﰲ ﺍﻟﺼﻮﺭﺗﲔ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪ ] ( ( öNèd$-ƒÎ)ur öNà6è%ã—ö•tR ß`ós¯R ( 9,»n=øBÎ) ïÆÏiB Nà2y‰»s9÷rr& (#þqè=çFø)s? Ÿwur‬ﺍﻷﻧﻌﺎﻡ ‪[ ١٥١ :‬‬

‫) ‪ ] ( 4 ö/ä.$-ƒÎ)ur öNßgè%ã—ö•tR ß`øtªU ( 9,»n=øBÎ) spu‹ô±yz öNä.y‰»s9÷rr& (#þqè=çGø)s? Ÿwur‬ﺍﻹﺳﺮﺍﺀ ‪[ ٣١ :‬‬

 ‫‪٢١٢ ‬‬
‫‪Ÿwur‬‬ ‫ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻧﺮﻯ ﺃﻥﱠ ﺍﻹﻣﻼﻕ ﻣﺴﺄﻟﺔﹲ ﻭﺍﻗﻌﺔ ‪ ،‬ﻭﻳﻌﺎﱐ ﻣﻨﻬﺎ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ )‬
‫?‪ ، ( ( 9,»n=øBÎ) ïÆÏiB Nà2y‰»s9÷rr& (#þqè=çFø)s‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺨﺎﻃﺐ ﺍﻵﺑﺎﺀ ﻣﻘﺪ‪‬ﻣﺎﹰ‬
‫ﺭﺯﻗﻬﻢ ﻋﻠﻰ ﺭﺯﻕ ﺃﻭﻻﺩﻫﻢ ‪ ،‬ﻓﻬﻢ ﲝﺎﺟﺔ ﻟﻠﺮﺯﻕ ﻛﺄﻭﻻﺩﻫﻢ ) ‪( ( öNèd$-ƒÎ)ur öNà6è%ã—ö•tR ß`ós¯R‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻨﺮﻯ ﺃﻥﱠ ﺍﻹﻣﻼﻕ ﻣﺴﺄﻟﺔﹲ ﱂ ﺗﻘﻊ ﺑﻌﺪ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﳜﺸﻰ ﺍﻵﺑﺎﺀ ﻭﻗﻮﻋﻬﺎ‬
‫ﺑﺴﺒﺐ ﺃﻭﻻﺩﻫﻢ ) ‪ ، ( ( 9,»n=øBÎ) spu‹ô±yz öNä.y‰»s9÷rr& (#þqè=çGø)s? Ÿwur‬ﻭﻟﺬﻟﻚ ﳜﺎﻃﺒﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻣﻘﺪ‪‬ﻣﺎﹰ ﺭﺯﻕ ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﺭﺯﻗﻬﻢ ) ‪ ، ( 4 ö/ä.$-ƒÎ)ur öNßgè%ã—ö•tR ß`øtªU‬ﻷﻥﱠ ﻣﺎ ﳜﺸﻮﻧﻪ ﻫﻮ ﺭﺯﻕ‬
‫ﺃﻭﻻﺩﻫﻢ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻗﺒﻞ ﺭﺯﻗﻬﻢ ﻫﻢ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫‪ ( Í‘qãBW{$#‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺛﻼﺙ ﻣﺮ‪‬ﺍﺕ ‪،‬‬ ‫‪ÏQ÷“tã‬‬ ‫ﻟﻘﺪ ﻭﺭﺩﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻣ‪‬ﺆﻛﱠﺪﺓ ﺑﺎﻟﻼﻡ ‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺿﻤﻦ ﺳﻴﺎﻗﻬﺎ ﺍﶈﻴﻂ ‪‬ﺎ ‪،‬‬
‫ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺇﺿﺎﻓﺔﹶ ﺣﺮﻑ ﺍﻟﻼﻡ ﺍﻟﺘﻮﻛﻴﺪﻱ ﻫﻮ ﳊﻜﻤﺔ ﺇﳍﻴ‪‬ﺔ ﻣﻦ ﺃﺟﻞ ﲤﻴﻴﺰ ﺍﻟﺼﱪ ﺍﻟﻮﺍﺭﺩ ﰲ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﳌﹸﺆﻛﱠﺪﺓ ﲝﺮﻑ ﺍﻟﻼﻡ ‪..‬‬
‫ﺍﻟﺼﻮﺭﺗﺎﻥ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﺎﻥ ﻏﲑ ﺍﳌﺆﻛﱠﺪﺗﲔ ﲝﺮﻑ ﺍﻟﻼﻡ ﻧﺮﺍﳘﺎ ﺗﻨﻘﻼﻥ ﻟﻨﺎ ﺻﻮﺭ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺼﱪ‬
‫ﻋﻠﻰ ﺍﺑﺘﻼﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ‪..‬‬
‫* ‪|=»tGÅ3ø9$# (#qè?ré& z`ƒÏ%©!$# z`ÏB ÆãèyJó¡tFs9ur öNà6Å¡àÿRr&ur öNà6Ï9ºuqøBr& þ’Îû žcâqn=ö7çFs9‬‬ ‫)‬
‫‪ô`ÏB š•Ï9ºsŒ ¨bÎ*sù (#qà)-Gs?ur (#rçŽÉ9óÁs? bÎ)ur 4 #ZŽ•ÏWx. ”]Œr& (#þqä.uŽõ°r& šúïÏ%©!$# z`ÏBur öNà6Î=ö6s% `ÏB‬‬

‫‪ ] ( Í‘qãBW{$# ÏQ÷“tã‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٨٦ :‬‬

‫‪¨bÎ) ( y7t/$|¹r& !$tB 4’n?tã ÷ŽÉ9ô¹$#ur Ì•s3ZßJø9$# Ç`tã tm÷R$#ur Å$rã•÷èyJø9$$Î/ ö•ãBù&ur no4qn=¢Á9$# ÉOÏ%r& ¢Óo_ç6»tƒ‬‬ ‫)‬
‫‪ ] ( Í‘qãBW{$# ÇP÷“tã ô`ÏB y7Ï9ºsŒ‬ﻟﻘﻤﺎﻥ ‪[ ١٧ :‬‬
 ‫‪٢١٣ ‬‬
‫ﻓﺎﻻﺑﺘﻼﺀ ﻭﺍﳌﺼﺎﺋﺐ ﺍﳌﹸﺮﺍﺩﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻﻣﺘﺤﺎﻥ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺼﱪ ﻋﻠﻰ‬
‫ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺒﺎﺩﺗﻪ ‪ ،‬ﲝﺎﺟﺔ ﺇﱃ ﺻﱪ ﻻﺟﺘﻴﺎﺯ ﺍﻻﻣﺘﺤﺎﻥ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﱪ ﻫﻮ ﻣﻦ ﻋﺰﻡ‬
‫ﺍﻷﻣﻮﺭ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺆﻛﱠﺪﺓ ﲝﺮﻑ ﺍﻟﻼﻡ ‪ ،‬ﻧﺮﺍﻫﺎ ﺗﻨﻘﻞ ﻟﻨﺎ ﺻﻮﺭﺓ ﺍﻟﺼﱪ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻟﻐﻔﺮﺍﻥ‬
‫ﻋﻠﻰ ﻇﻠﻢ ﺍﻟﻨﺎﺱ ﻭﺑﻐﻴﻬﻢ ‪..‬‬
‫‪•=Ïtä† Ÿw ¼çm¯RÎ) 4 «!$# ’n?tã ¼çnã•ô_r'sù yxn=ô¹r&ur $xÿtã ô`yJsù ( $ygè=÷WÏiB ×py¥ÍhŠy™ 7py¥ÍhŠy™ (#ätÂt“y_ur‬‬ ‫)‬
‫‪ã@ŠÎ6¡¡9$# $yJ¯RÎ) ÇÍÊÈ @@‹Î6y™ `ÏiB NÍköŽn=tã $tB y7Í´¯»s9'ré'sù ¾ÏmÏJù=àß y‰÷èt/ t•|ÁtGR$# Ç`yJs9ur ÇÍÉÈ tûüÏJÎ=»©à9$#‬‬

‫‪ÒOŠÏ9r& ë>#x‹tã óOßgs9 š•Í´¯»s9'ré& 4 Èd,ysø9$# ÎŽö•tóÎ/ ÇÚö‘F{$# ’Îû tbqäóö7tƒur }¨$¨Z9$# tbqßJÎ=ôàtƒ tûïÏ%©!$# ’n?tã‬‬

‫‪ ] ( Í‘qãBW{$# ÏQ÷“tã ô`ÏJs9 y7Ï9ºsŒ ¨bÎ) t•xÿxîur uŽy9|¹ `yJs9ur ÇÍËÈ‬ﺍﻟﺸﻮﺭﻯ ‪[ ٤٣ - ٤٠ :‬‬
‫ﻓﺎﻟﺼﱪ ﻋﻠﻰ ﻇﻠﻢ ﺍﻟﻨﺎﺱ ﻭﺑﻐﻴﻬﻢ ‪ ،‬ﻭﻏﻔﺮﺍﻥ ﺫﻟﻚ ﳍﻢ ‪ ،‬ﲝﺎﺟﺔ ﺇﱃ ﻗﺪ‪‬ﺭﹴ ﺃﻛﱪ ﻣﻦ ﺍﻟﺘﺤﻤ‪‬ﻞ‬
‫ﻭﺍﻟﺼﱪ ‪ ،‬ﻭﺇﱃ ﻃﺎﻗﺔ ﺇﳝﺎﻧﻴ‪‬ﺔ ﺃﻛﱪ ‪ ،‬ﻭﺫﻟﻚ ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﳌﺼﺎﺋﺐ ﺍﻟﻮﺍﺭﺩﺓ ﰲ‬
‫ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ﻏﲑ ﺍﳌﺆﻛﹼﺪﺗﲔ ﺑﺎﻟﻼﻡ ﻭﺍﻟﱵ ﻻ ﻳ‪‬ﻄﻠﺐ ﻓﻴﻬﻤﺎ ﺍﻟﻐﻔﺮﺍﻥ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺍﻟﻼﻡ ﺍﻟﺘﻮﻛﻴﺪﻳ‪‬ﺔ ﻫﺬﻩ ‪ ،‬ﻭﻋﻤﻖ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﺮﺗﺒﻂ ‪‬ﺎ ‪ ،‬ﻧﺮﺍﻩ – ﺃﻳﻀﺎﹰ – ﰲ ﺍﻗﺘﺮﺍ‪‬ﺎ‬
‫ﺑﺈﺗﻴﺎﻥ ﺍﻟﺴﺎﻋﺔ ‪ ..‬ﻟﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ( îpuŠÏ?#uä‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺭﺑﻊ ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﺃﺗﺖ ﻓﻴﻬﺎ‬
‫ﻣﻘﺘﺮﻧﺔ ﺑﻜﻠﻤﺔ ﺍﻟﺴﺎﻋﺔ ﻭ‪‬ﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ ﺣﺼﺮﺍﹰ ‪ ..‬ﻭﻗﺪ ﺃﺗﺖ ﻣﺮ‪‬ﺗﲔ ﻣﺆﻛﹼﺪﺓﹰ ﺑﺎﻟﻼﻡ ‪ ،‬ﻭﻣﺮ‪‬ﺗﲔ‬
‫ﻏﲑ ﻣﺆﻛﹼﺪﺓ ‪‬ﺬﻩ ﺍﻟﻼﻡ ‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﶈﻴﻄﺘﲔ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻏﲑ‬
‫ﺍﳌﺆﻛﱠﺪﺓ ﺑﺎﻟﻼﻡ ) )‪ ، ( îpuŠÏ?#uä sptã$¡¡9$# ¨bÎ‬ﻟﺮﺃﻳﻨﺎﳘﺎ ﺇﺧﺒﺎﺭﺍﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺈﺗﻴﺎﻥ ﺍﻟﺴﺎﻋﺔ ‪،‬‬
‫ﻟﻴﻌﻠﻢ ﺍﻟﺒﺸﺮ ﺫﻟﻚ ‪ ،‬ﻓﺎﳌﹸﺮﺍﺩ ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺈﺗﻴﺎﻥ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
 ٢١٤ 
ÉOÏ%r&ur ’ÎTô‰ç6ôã$$sù O$tRr& HwÎ) tm»s9Î) Iw ª!$# $tRr& ûÓÍ_¯RÎ) ÇÊÌÈ #Óyrqム$yJÏ9 ôìÏJtGó™$$sù y7è?÷ŽtI÷z$# $tRr&ur )
ÇÊÎÈ 4Ótëó¡n@ $yJÎ/ ¤§øÿtR ‘@ä. 3“t“ôfçGÏ9 $pkŽÏÿ÷zé& ߊ%x.r& îpuŠÏ?#uä sptã$¡¡9$# ¨bÎ) ÇÊÍÈ ü“Ì•ò2Ï%Î! no4qn=¢Á9$#

[ ١٦ – ١٣ : ‫ ( ] ﻃﻪ‬3“yŠ÷ŽtIsù çm1uqyd yìt7¨?$#ur $pkÍ5 ß`ÏB÷sムžw `tB $pk÷]tã y7¯R£‰ÝÁtƒ Ÿxsù

¨br&ur ÇÏÈ Ö•ƒÏ‰s% &äóÓx« Èe@ä. 4’n?tã ¼çm¯Rr&ur 4’tAöquKø9$# Ç‘øtä† ¼çm¯Rr&ur ‘,ptø:$# uqèd ©!$# ¨br'Î/ y7Ï9ºsŒ )
[ ٧ – ٦ : ‫ ( ] ﺍﳊﺞ‬Í‘qç7à)ø9$# ’Îû `tB ß]yèö7tƒ ©!$# žcr&ur $pkŽÏù |=÷ƒu‘ žw ×puŠÏ?#uä sptã$¡¡9$#

sptã$¡¡9$# ¨bÎ) ) ‫ﺘﲔ ﺍﶈﻴﻄﺘﲔ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﳌﺆﻛﱠﺪﺓ ﺑﺎﻟﻼﻡ‬‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‬
، ‫ ﺍﻟﺼﻔﺢ ﺍﳉﻤﻴﻞ‬‫ﺭﺍﻥ – ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻹﺧﺒﺎﺭ ﺑﺈﺗﻴﺎﻥ ﺍﻟﺴﺎﻋﺔ – ﻃﻠﺐ‬‫× ( ﻟﺮﺃﻳﻨﺎﳘﺎ ﺗﺼﻮ‬puŠÏ?Uy
.. ‫ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺑﺬﻟﻚ‬، ‫ﻭﺍﻟﺘﺬﻛﹼﺮ ﺑﻌﺪﻡ ﺍﺳﺘﻮﺍﺀ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺒﺼﲑ ﻭﺍﻟﺼﺎﳊﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‬
‫ﻣﺔ ﻭﺣﺎﻓﺰ ﻟﻠﺼﻔﺢ‬‫ ﻫﻮ ﻣﻘﺪ‬، ‫ ﻭﻣﺎ ﻳﻌﻨﻴﻪ ﻣﻦ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ‬، ‫ﻓﺎﻟﻴﻘﲔ ﺍﻟﻜﺎﻣﻞ ﺑﺈﺗﻴﺎﻥ ﺍﻟﺴﺎﻋﺔ‬
.. ‫ﺍﳉﻤﻴﻞ ﻭﻟﻌﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ ﻭﻟﻼﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ‬
( ×pu‹Ï?Uy sptã$¡¡9$# žcÎ)ur 3 Èd,ysø9$$Î/ žwÎ) !$yJåks]øŠt/ $tBur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# $oYø)n=yz $tBur )
[ ٨٦ – ٨٥ : ‫ ( ] ﺍﳊﺠﺮ‬ãLìÎ=yèø9$# ß,»¯=sƒø:$# uqèd š•-/u‘ ¨bÎ) ÇÑÎÈ Ÿ@ŠÏJpgø:$# yxøÿ¢Á9$# Ëxxÿô¹$$sù

4 âäû_ŤßJø9$# Ÿwur ÏM»ysÎ=»¢Á9$# (#qè=ÏHxåur (#qãZtB#uä tûïÏ%©!$#ur 玕ÅÁt7ø9$#ur 4‘yJôãF{$# “ÈqtGó¡o„ $tBur )

Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur $ygŠÏù |=÷ƒu‘ žw ×puŠÏ?Uy sptã$¡¡9$# ¨bÎ) ÇÎÑÈ šcrã•©.x‹tGs? $¨B WxŠÎ=s%

[ ٥٩ – ٥٨ : ‫ ( ] ﻏﺎﻓﺮ‬šcqãYÏB÷sãƒ
‫ﺎ – ﻧﺘﻴﺠﺔ‬ ‫ﻣﺔ ﻣﺆﻛﱠﺪﺓ ﺗﻘﺘﻀﻲ – ﳌﻦ ﻳﺆﻣﻦ‬‫ﺇﻥﱠ ﺍﻹﺧﺒﺎﺭ ﺑﺈﺗﻴﺎﻥ ﺍﻟﺴﺎﻋﺔ ﻫﻨﺎ ﻫﻮ ﻣﻘﺪ‬
‫ﻣﺔ‬‫ﺬﻩ ﺍﳌﻘﺪ‬ ‫ ﻓﺎﻟﻴﻘﲔ‬.. ‫ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻋﻦ ﺍﻟﻀﻼﻟﺔ‬‫ﺮﺍﺩﺓ ﻫﻲ ﻋﻤﻞ ﺍﳋﲑ ﻣﻦ ﺻﻔﺢﹴ ﻭﺍﺑﺘﻌﺎﺩ‬‫ﻣ‬
‫ﺔ ﺗﺄﰐ‬‫ ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬، ‫ﺮﺓ ﺍﳌﹸﺮﺍﺩﺓ‬‫ ﻳﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳋﻴ‬، ‫ﺍﳌﺆﻛﱠﺪﺓ‬
.. ‫ﻣﺮﺗﺒﻄﺔ ﺑﺎﻟﻼﻡ ﺍﳌﺆﻛﱢﺪﺓ‬
$ $ $
 ‫‪٢١٥ ‬‬
‫ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ‪ ..‬ﻣﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻟﻮﺍﻭ ﻓﺎﺀً ‪ ،‬ﺑﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪ ] ( Ÿxä.ur sp¨Ypgø:$# y7ã_÷ry—ur |MRr& ô`ä3ó™$#‬ﺍﻟﺒﻘﺮﺓ ‪[ ٣٥ :‬‬

‫) ‪ ] ( Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$#‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٩ :‬‬

‫ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ‪‬ﺎﺗﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ‪..‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺧﻄﺎﺏ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺃﺟﻞ ﺩﺧﻮﻝ ﺍﳉﻨ‪‬ﺔ ‪،‬‬
‫ﻓﺂﺩﻡ ﺃﺛﻨﺎﺀ ﺧﻄﺎﺑﻪ ‪‬ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﱂ ﻳﻜﻦ ﺩﺍﺧﻼﹰ ﺍﳉﻨ‪‬ﺔ ﺑﻌﺪ ‪..‬‬
‫) ‪tûüÏèuHødr& öNä3ZÏB tL©èygy_ ¨bV|øBV{ öNåk÷]ÏB y7yèÎ7s? `yJ©9 ( #Y‘qãmô‰¨B $YBrâäõ‹tB $pk÷]ÏB ólã•÷z$# tA$s%‬‬

‫‪ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur ÇÊÑÈ‬‬

‫‪ ] ( tûüÏHÍ>»©à9$# z`ÏB $tRqä3tFsù not•yf¤±9$#‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٩ – ١٨ :‬‬

‫‪ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur‬‬ ‫ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( $yJçFø¤Ï© ß]ø‹ym‬ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( ( #Y‘qãmô‰¨B $YBrâäõ‹tB $pk÷]ÏB ólã•÷z$#‬‬
‫ﻓﺎﻷﻣﺮ ﺍﻹﳍﻲ‪ ‬ﺑﺈﺧﺮﺍﺝ ﺇﺑﻠﻴﺲ ﻣﺬﺅﻭﻣﺎﹰ ﻣﺪﺣﻮﺭﺍﹰ ﻭﺑﺪﺧﻮﻝ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﳘﺎ ﺃﻣﺮﺍﻥ‬
‫ﻣﺮﺗﺒﻄﺎﻥ ﺑﻜﻠﻤﺔ ) ‪ ( tA$s%‬ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺁﺩﻡ ) ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ( ﱂ ﻳﺪﺧﻞ ﺍﳉﻨ‪‬ﺔ ﺑﻌﺪ ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪ ( ô`ä3ó™$#‬ﺗﺪﻭﺭ‬
‫ﰲ ﺇﻃﺎﺭ ﻣﻌﲎ ﺍﻟﺪﺧﻮﻝ ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﻜﻦ ‪ ،‬ﻭﺍﻟﺪﺧﻮﻝ ﻳﺴﺒﻖ ﺍﻷﻛﻞ ﻣﻦ ﺍﳉﻨ‪‬ﺔ ‪ ،‬ﻓﺎﻷﻛﻞ‬
‫‪|MRr& ô`ä3ó™$#‬‬ ‫ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ )‬
‫‪ ، ( Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur‬ﻓﺎﻷﻛﻞ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺄﰐ ﻣﻘﺘﺮﻧﺎﹰ‬
‫‪$yJçFø¤Ï© ß]ø‹ym ô`ÏB‬‬ ‫ﺑﺎﻟﻔﺎﺀ ﻛﻤﺎ ﻧﺮﻯ ) ‪ .. ( Ÿxä3sù‬ﻭﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺃﻥﱠ ﺍﻷﻛﻞ ﻫﻮ )‬
‫( ‪ ،‬ﻓﺎﳉﻨ‪‬ﺔﹸ ﱂ ﻳﺪﺧﻠﻬﺎ ﺁﺩﻡ‪ ‬ﻭﺯﻭﺟﻪ ﺑﻌﺪ ‪..‬‬
 ‫‪٢١٦ ‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻷﻭﱃ ﻓﻬﻲ ﺧﻄﺎﺏ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺩﺧﻮﻟﻪ‬
‫‪Ÿwur $yJçFø¤Ï© ß]ø‹ym #´‰xîu‘ $yg÷ZÏB Ÿxä.ur sp¨Ypgø:$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒ $uZù=è%ur‬‬ ‫ﺍﳉﻨ‪‬ﺔ ‪) ..‬‬
‫?‪ ] ( tûüÏHÍ>»©à9$# z`ÏB $tRqä3tFsù not•yf¤±9$# ÍnÉ‹»yd $t/t•ø)s‬ﺍﻟﺒﻘﺮﺓ ‪ .. [ ٣٥ :‬ﻓﻜﻠﻤﺔ ) ‪ ( ô`ä3ó™$#‬ﻫﻨﺎ‬
‫ﺗﺪﻭﺭ ﺩﻻﻻ‪‬ﺎ ﰲ ﺇﻃﺎﺭ ﻣﻌﲎ ﺍﻹﻗﺎﻣﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻷﻛﻞ ﺗ‪‬ﻌﻄﻒ ﻋﻠﻰ ﺍﻹﻗﺎﻣﺔ ‪،‬‬
‫‪sp¨Ypgø:$# y7ã_÷ry—ur |MRr& ô`ä3ó™$#‬‬ ‫ﻭﻟﻴﺴﺖ ﻣﺘﺄﺧ‪‬ﺮﺓ ﻋﻨﻬﺎ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ‪) ..‬‬
‫‪ .. ( Ÿxä.ur‬ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻷﻛﻞ ﻫﻮ ) ‪ ( $yg÷ZÏB‬ﻓﺂﺩﻡ ﻭﺯﻭﺟﻪ ﳘﺎ – ﻫﻨﺎ – ﰲ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺍﺳﺘﺒﺪﺍﻝ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﺑﺎﻟﻮﺍﻭ ‪ ،‬ﺣﻴﺚ ﻳﺪﻝﱡ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﻋﻠﻰ‬
‫ﺧﻄﺎﺏ ﺍﻟﺪﺧﻮﻝ ‪ ،‬ﻭﻳﺪﻝﹼ ﺣﺮﻑ ﺍﻟﻮﺍﻭ ﻋﻠﻰ ﺧﻄﺎﺏ ﺍﻹﻗﺎﻣﺔ ‪ ..‬ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﻧﺮﺍﻫﺎ ﺟﻠﻴ‪‬ﺔﹰ ﰲ‬
‫ﺍﺳﺘﺒﺪﺍﻝ ﺍﻟﻮﺍﻭ ﻓﺎﺀً ﻣﺎ ﺑﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫‪šU$t6ø9$# (#qè=äz÷Š$#ur #Y‰xîu‘ ÷Läê÷¥Ï© ß]ø‹ym $yg÷ZÏB (#qè=à6sù sptƒó•s)ø9$# ÍnÉ‹»yd (#qè=äz÷Š$# $oYù=è% øŒÎ)ur‬‬ ‫)‬
‫™‪ ] ( tûüÏZÅ¡ósßJø9$# ߉ƒÍ”t\y™ur 4 öNä3»u‹»sÜyz ö/ä3s9 ö•Ïÿøó¯R ×p©ÜÏm (#qä9qè%ur #Y‰¤fß‬ﺍﻟﺒﻘﺮﺓ ‪[ ٥٨ :‬‬

‫‪×p©ÜÏm (#qä9qè%ur óOçGø¤Ï© ß]ø‹ym $yg÷YÏB (#qè=à2ur sptƒö•s)ø9$# ÍnÉ‹»yd (#qãZä3ó™$# ãNßgs9 Ÿ@ŠÏ% øŒÎ)ur‬‬ ‫)‬
‫‪ ] ( šúüÏZÅ¡ósßJø9$# ߉ƒÍ”t\y™ 4 öNà6ÏG»t«ÿŠÏÜyz öNä3s9 ö•Ïÿøó¯R #Y‰¤fß™ z>$t7ø9$# (#qè=äz÷Š$#ur‬ﺍﻷﻋﺮﺍﻑ ‪:‬‬
‫‪[ ١٦١‬‬
‫‪(#qè=äz÷Š$# $oYù=è% øŒÎ)ur‬‬ ‫‪ ..‬ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥﱠ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﰎﱠ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ )‬
‫‪ ، ( sptƒó•s)ø9$# ÍnÉ‹»yd‬ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻷﻛﻞ ﻣﺘﺄﺧ‪‬ﺮﺍﹰ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻗﺘﺮﺍﻥ ﺍﻷﻛﻞ‬
‫( ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ‬ ‫‪#Y‰¤fß™ šU$t6ø9$# (#qè=äz÷Š$#ur #Y‰xîu‘ ÷Läê÷¥Ï© ß]ø‹ym $yg÷ZÏB (#qè=à6sù‬‬ ‫ﺑﺎﻟﻔﺎﺀ )‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﻯ ﺃﻥﱠ ﺍﳋﻄﺎﺏ ﻫﻮ ﺧﻄﺎﺏ ﻟﻺﻗﺎﻣﺔ ﻭﺍﻟﺴﻜﻦ ) ‪( sptƒö•s)ø9$# ÍnÉ‹»yd (#qãZä3ó™$#‬‬
‫‪٢١٧ ‬‬
‫‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻷﻛﻞ ﻣﻘﺘﺮﻥﹲ ﺑﺎﻟﻮﺍﻭ ‪ ،‬ﻓﺎﻷﻛﻞ ﻣﻌﻄﻮﻑ‪ ‬ﻋﻠﻰ ﺍﻹﻗﺎﻣﺔ ﻭﺍﻟﺴﻜﻦ ﻭﻟﻴﺲ‬
‫ﻣﺘﺄﺧ‪‬ﺮﺍﹰ ﻋﻨﻪ ‪..‬‬
‫ﻭﻧﺮﻯ – ﺃﻳﻀﺎﹰ – ﺃﻧ‪‬ﻪ ﰲ ﺧﻄﺎﺏ ﺍﻟﺪﺧﻮﻝ ] ﺣﻴﺚ ﺗ‪‬ﺼﻮ‪‬ﺭ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﳋﺎﺭﺝ ‪،‬‬
‫ﻭﺍﻟﺪﺧﻮﻝ ﱂ ﻳﺘﻢ‪ ‬ﺑﻌﺪ [ ﰎﹼ ﺗﻘﺪﱘ ﺩﺧﻮﻝ ﺍﻟﺒﺎﺏ ﺳﺠ‪‬ﺪﺍﹰ ﻋﻠﻰ ﻗﻮﳍﻢ ﺣﻄﹼﺔ ‪ ،‬ﻓﻤﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ‬
‫ﺍﳋﺎﺭﺟﻲ ﻟﻠﻤﺴﺄﻟﺔ ﻳﻜﻮﻥ ﺩﺧﻮﻝ ﺍﻟﺒﺎﺏ ﺳﺠ‪‬ﺪﺍﹰ ﺃﻗﺮﺏ ﺇﻟﻴﻬﻢ ﻣﻦ ﻗﻮﳍﻢ ﺣﻄﹼﺔ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺪﺧﻮﻝ‬
‫ﻳﺘﻘﺪ‪‬ﻡ ﻋﻠﻰ ﻗﻮﳍﻢ ﺣﻄﹼﺔ ‪.. ( ×p©ÜÏm (#qä9qè%ur #Y‰¤fß™ šU$t6ø9$# (#qè=äz÷Š$#ur ) :‬‬
‫ﺑﻴﻨﻤﺎ ﰲ ﺧﻄﺎﺏ ﺍﻹﻗﺎﻣﺔ ﻭﺍﻟﺴﻜﻦ ] ﺣﻴﺚ ﺗ‪‬ﺼﻮ‪‬ﺭ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‬
‫[ ﰎﹼ ﺗﻘﺪﱘ ﻗﻮﳍﻢ ﺣﻄﹼﺔ ﻋﻠﻰ ﺩﺧﻮﳍﻢ ﺍﻟﺒﺎﺏ ﺳﺠ‪‬ﺪﺍﹰ ‪ ،‬ﻓﻤﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻠﻤﺴﺄﻟﺔ‬
‫) ‪z>$t7ø9$# (#qè=äz÷Š$#ur ×p©ÜÏm (#qä9qè%ur‬‬ ‫ﻳﻜﻮﻥ ﻗﻮﳍﻢ ﺣﻄﹼﺔ ﺃﻗﺮﺏ ﺇﻟﻴﻬﻢ ﻣﻦ ﺩﺧﻮﳍﻢ ﺍﻟﺒﺎﺏ ﺳﺠ‪‬ﺪﺍﹰ‬
‫™‪.. ( #Y‰¤fß‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫( ﰲ ﺍﻟﺼﻮﺭﺗﲔ‬ ‫‪¢OèO‬‬ ‫ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ‪ ..‬ﻣﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻟﻔﺎﺀ ﺑﻜﻠﻤﺔ )‬
‫ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪ ] ( $pk÷]tã uÚt•ôãr'sù ¾ÏmÎn/u‘ ÏM»tƒ$t«Î/ t•Ïj.èŒ `£JÏB ÞOn=øßr& ô`tBur‬ﺍﻟﻜﻬﻒ ‪[ ٥٧ :‬‬

‫) ‪ ] ( 4 !$yg÷Ytã uÚ{•ôãr& ¢OèO ¾ÏmÎn/u‘ ÏM»tƒ$t«Î/ t•Ïj.èŒ `£JÏB ãNn=øßr& ô`tBur‬ﺍﻟﺴﺠﺪﺓ ‪[ ٢٢ :‬‬
‫‪ ..‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻧﺮﻯ ﺃﻥﱠ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻳﺘﺒﻊ ﻣﺒﺎﺷﺮﺓﹰ ﺍﻟﺘﺬﻛﲑ ‪‬ﺎ ‪،‬‬
‫ﻓﺎﳌﹸﻌﺮﹺﺽ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ – ﻫﻨﺎ – ﻻ ﻳﻔﻘﻪ ﺣ‪‬ﻜﻢ‪ ‬ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﻣ‪‬ﺮﺍﺩﻫﺎ ‪ ،‬ﻭﻻ ﻳﻌﻲ‬
‫ﻧﺪﺍﺀ ﺍﳊﻖ‪ ‬ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻦ ﻳﻬﺘﺪﻱ ﺇﱃ ﻧﻮﺭ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﻳ‪‬ﺒﻴ‪‬ﻨﻪ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ‪ ،‬ﻭﺑﻘﻴﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
 ‫‪٢١٨ ‬‬
‫) ‪$oYù=yèy_ $¯RÎ) 4 çn#y‰tƒ ôMtB£‰s% $tB zÓŤtRur $pk÷]tã uÚt•ôãr'sù ¾ÏmÎn/u‘ ÏM»tƒ$t«Î/ t•Ïj.èŒ `£JÏB ÞOn=øßr& ô`tBur‬‬

‫‪(#ÿr߉tFöku‰ `n=sù 3“y‰ßgø9$# ’n<Î) óOßgããô‰s? bÎ)ur ( #\•ø%ur öNÍkÍX#sŒ#uä þ’Îûur çnqßgs)øÿtƒ br& ºp¨ZÅ2r& öNÎgÎ/qè=è% 4’n?tã‬‬

‫)‪ ] ( #Y‰t/r& #¸ŒÎ‬ﺍﻟﻜﻬﻒ ‪[ ٥٧ :‬‬

‫ﺃﻣ‪‬ﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻨﺮﻯ ﻓﻴﻬﺎ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﺒﻊ ﺍﻟﺘﺬﻛﲑ ‪‬ﺎ ﻣﺒﺎﺷﺮﺓ‬
‫‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺇﻋﺮﺍﺽ ﻋﻦ ﺗﺮﻳ‪‬ﺚ ﻭﲰﺎﻉ ﳍﺬﻩ ﺍﻵﻳﺎﺕ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺒﻴ‪‬ﻨﻪ ﻛﻠﻤﺔ ) ‪ ( ¢OèO‬ﻭﺑﻘﻴ‪‬ﺔ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫‪šúüÏBÌ•ôfßJø9$# z`ÏB $¯RÎ) 4 !$yg÷Ytã uÚ{•ôãr& ¢OèO ¾ÏmÎn/u‘ ÏM»tƒ$t«Î/ t•Ïj.èŒ `£JÏB ãNn=øßr& ô`tBur‬‬ ‫)‬
‫‪ ] ( tbqßJÉ)tFZãB‬ﺍﻟﺴﺠﺪﺓ ‪[ ٢٢ :‬‬
‫ﻭﻟﺬﻟﻚ ﻳﺼﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎ‪‬ﺮﻣﲔ ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻳ‪‬ﻌﺮﺿﻮﻥ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺳﺎﺑﻖ‬
‫ﺇﺻﺮﺍﺭ ﻭﻋﻠﻢ ﲝﻘﻴﻘﺔ ﻣﺎ ﻳ‪‬ﻌﺮﺿﻮﻥ ﻋﻨﻪ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻛﻞﱡ ﺻﻮﺭﺓ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺻﻨﻔﺎﹰ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﳌﹸﻌﺮﺿﲔ ﻋﻦ‬
‫ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﺳﺘﺒﺪﺍﻝ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﺑﻜﻠﻤﺔ ) ‪ ( ¢OèO‬ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﻫﻮ ﺩﻟﻴﻞ‬
‫ﺫﻟﻚ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺣﺬﻑ ﺣﺮﻑ ‪ ،‬ﺃﻭ ﺯﻳﺎﺩﺗﻪ ‪ ،‬ﺃﻭ ﺗﺒﺪﻳﻠﻪ ‪ ،‬ﺃﻭ ﺣﺬﻑ ﻛﻠﻤﺔ ‪ ،‬ﺃﻭ ﺯﻳﺎﺩ‪‬ﺎ‬
‫‪ ،‬ﺃﻭ ﺗﺒﺪﻳﻠﻬﺎ ‪ ،‬ﻣﺎ ﺑﲔ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻫﻮ ﳊﻜﻤﺔ ﺇﳍﻴ‪‬ﺔ ﻣ‪‬ﻄﻠﻘﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﳌﻄﻠﻘﺔ ‪ ..‬ﻭﻣﺮﺩ‪ ‬ﺫﻟﻚ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ – ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫ﺭﺃﻳﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻥﱠ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺴﺘﻘﻲ ﺭﻭﺡ‪ ‬ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐـﻮﻱ ﺍﻟـﺬﻱ‬
‫ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪ ،‬ﻭﺃﻥﱠ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻮﺍﺣﺪ ﻳ‪‬ﺤﻴﻂ ‪‬ﺎ ﺇﻃﺎﺭ‪ ‬ﻣﻦ ﺍﳌﻌـﲎ ﻧـﺎﺑﻊ‪ ‬ﻣـﻦ‬
‫ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻨﺎ ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻓﻨﺪﺭﻙ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺔ ﺿﻤﻦ‬
‫ﺇﻃﺎﺭ ﻣﻌﺎﱐ ﺑﺎﻗﻲ ﻣﺸﺘﻘﹼﺎ‪‬ﺎ ﺍﻟﱵ ﺗﺸﺘﺮﻙ ﻣﻌﻬﺎ ﰲ ﺟﺬﺭ ﻟﻐﻮﻱ ﻭﺍﺣﺪ ‪ ..‬ﻭﺭﺃﻳﻨﺎ – ﺃﻳﻀـﺎﹰ –‬
‫ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻛﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﺳﻢ ﺫﺍﺕ ﺃﻡ ﺍﺳﻢ ﺻﻔﺔ ‪ ،‬ﻟﻴﺘﻢ‪ ‬ﺇﺩﺭﺍﻙ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺇﺩﺭﺍﻛﺎﹰ ﺳﻠﻴﻤﺎﹰ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﻛﻞﱠ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻄﻠـﻖ ‪،‬‬
‫ﻓﻼ ﻳ‪‬ﻮﺟﺪ ﺣﺮﻑ‪ ‬ﻳﺰﻳﺪ ﺃﻭ ﻳﻨﻘﺺ ﻋﻦ ﺍﳌﻌﲎ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌـﺎﱃ ‪ ،‬ﻭﺃﻥﱠ ﺗﺮﺗﻴـﺐ‬
‫ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺣﺮﻭﻓﻪ ﻫﻮ ﺗﺮﺗﻴﺐ‪ ‬ﻣﻄﻠﻖ ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ‪..‬‬
‫ﺳﻨﺒﺤﺚ ﺍﻵﻥ ﻣﺴﺄﻟﺔ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻋﻼﻗـﺔ ﺫﻟـﻚ ﺑـﺎﻗﺘﺮﺍﻥ‬
‫ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﹼ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻫﻮ ﺍﻧﻌﻜـﺎﺱ‬
‫ﻣﻄﻠﻖ ﻻﻗﺘﺮﺍﻥ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺴﻤ‪‬ﺎﺓ ﻭﺍﳌﻮﺻﻮﻓﺔ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ‪ ..‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺻﻒ‪ ‬ﻣﻄﻠﻖ‬
‫ﳊﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﻭﻫﻮ ﺗﺼﻮﻳﺮ‪ ‬ﻣﻄﻠـﻖ ﻻﺭﺗﺒـﺎﻁ‬
‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪..‬‬
‫ﻭﻟﻨﺨﺘﺮ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗ‪‬ﺜﺒﺖ ﺫﻟﻚ ‪ ..‬ﻭﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻟﻴﺴﺖ ﻣﻦ ﺑﺎﺏ ﺍﳊﺼﺮ‬
‫‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻣﻦ ﺑﺎﺏ ﺍﻟﱪﻫﻨﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﻛﻴﻒ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ×pt7ŠÅÁ•B‬ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‬

‫‪ ( ١٠‬ﻣﺮ‪‬ﺍﺕ ﺗﺄﰐ ﻓﻴﻬﺎ ﲨﻴﻌﻬﺎ ﻣﻘﺘﺮﻧﺔ ﺑﻜﻠﻤﺔ ﺃﺻﺎﺏ ﺃﻭ ﺇﺣﺪﻯ ﻣﺸﺘﻘﹼﺎ‪‬ﺎ ] ) &‪( Nßg÷Fu;»|¹r‬‬
 ‫‪٢٢٠ ‬‬
‫‪، [ ( >$|¹r& ) ، ( öNä3t7»|¹r& ) ، ( Nßgt6ŠÅÁè? ) ، ( š•ö7ÅÁè? ) ، ( Nä3÷Gu;»|¹r& ) ،‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺃﻥﱠ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻫﻮ ﺍﻧﻌﻜﺎﺱ ﳊﻘﻴﻘﺔ ﺍﳌﺼﻴﺒﺔ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺧﺎﺭﺝ ﺇﻃﺎﺭ‬
‫ﺍﺧﺘﻴﺎﺭﻩ ﺍﳌﺒﺎﺷﺮ ‪ ،‬ﻓﻬﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻫﻮ ﻧﺘﻴﺠﺔ ﺍﻗﺘﺮﺍﻥ ﺍﳌﺼﻴﺒﺔ – ﻛﻤﺎ ﻳﺼﻮ‪‬ﺭﻫﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫– ﺑﺎﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ﺍﳉﱪﻱ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﻋﻠﻤﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ‪ ..‬ﻓﻬﺬﺍ‬
‫ﺍﻻﻗﺘﺮﺍﻥ ﺑﲔ ﻛﻠﻤﺔ ) ‪ ( ×pt7ŠÅÁ•B‬ﻭﻣﺸﺘﻘﹼﺎﺕ ﻛﻠﻤﺔ ) &‪ ( >$|¹r‬ﻟﻴﺲ ﻣﺼﺎﺩﻓﺔﹰ ﻭﻟﻴﺲ ﻋﺒﺜﺎﹰ‬
‫‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺗﺼﻮﻳﺮ ﻣﻄﻠﻖ ﳊﻘﻴﻘﺔ ﺍﳌﺼﻴﺒﺔ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ‪..‬‬
‫) ‪öNä3Å¡àÿRr& þ’Îû Ÿwur ÇÚö‘F{$# ’Îû 7pt6ŠÅÁ•B `ÏB z>$|¹r& !$tB‬‬ ‫ﻭﺑﻴ‪‬ﻨﺎ ﺃﻥﱠ ﻣﺎ ﻳﻌﻨﻴﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫)‪$tB 4’n?tã (#öqy™ù's? ŸxøŠs3Ïj9 ÇËËÈ ×Ž•Å¡o„ «!$# ’n?tã š•Ï9ºsŒ ¨bÎ) 4 !$ydr&uŽö9¯R br& È@ö6s% `ÏiB 5=»tGÅ2 ’Îû žwÎ‬‬

‫‪ ] ( A‘qã‚sù 5A$tFøƒèC ¨@ä. •=Ïtä† Ÿw ª!$#ur 3 öNà69s?#uä !$yJÎ (#qãmt•øÿs? Ÿwur öNä3s?$sù‬ﺍﳊﺪﻳﺪ ‪٢٣ – ٢٢ :‬‬
‫[ ‪ ،‬ﻫﻮ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺩﻭﻥ ﺍﺧﺘﻴﺎﺭ ﻭﺩﻭﻥ ﻋﻠﻢ ‪ ..‬ﻭﻛﺎﻥ ﺩﻟﻴﻠﻨﺎ ﰲ ﺫﻟﻚ ﻫﻮ‬
‫) &‪>$|¹r‬‬ ‫ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ ) ‪ ( ×pt7ŠÅÁ•B‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ﰲ ﲨﻴﻊ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩﻫﺎ ( ﺑﻜﻠﻤﺔ‬
‫( ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﺭﺃﻳﻨﺎ – ﺃﻳﻀﺎﹰ – ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻳﻘﺘﺮﻥ ﺍﻟﻠﻌﺐ‬
‫ﺑﺎﻟﻠﻬﻮ ‪ ،‬ﻓﻼ ﻳﻨﻔﻚ‪ ‬ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ‪ ،‬ﻭﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺼﻮ‪‬ﺭ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻋﱪ‬
‫ﺍﻗﺘﺮﺍﻥ ﺍﻟﻠﻌﺐ ﺑﺎﻟﻠﻬﻮ ﻣﻊ ﺑﻌﻀﻬﻤﺎ ﺣﻴﻨﻤﺎ ﻳﻘﺘﺮﻧﺎﻥ ﺑﺎﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫) ‪ ] ( ( ×qôgs9ur Ò=Ïès9 žwÎ) !$uŠ÷R‘$!$# äo4qu‹ysø9$# $tBur‬ﺍﻷﻧﻌﺎﻡ ‪[ ٣٢ :‬‬

‫) ‪ ] ( 4 Ò=Ïès9ur ×qôgs9 žwÎ) !$u‹÷R‘$!$# äo4qu‹ysø9$# ÍnÉ‹»yd $tBur‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪[ ٦٤ :‬‬

‫) )‪ ] ( 4 ×qôgs9ur Ò=Ïès9 $u‹÷R‘‰9$# äo4quŠysø9$# $yJ¯RÎ‬ﳏﻤﺪ ‪[ ٣٦ :‬‬

‫) ‪ ] ( ×qølm;ur Ò=Ïès9 $u‹÷R‘‰9$# äo4qu‹ysø9$# $yJ¯Rr& (#þqßJn=ôã$#‬ﺍﳊﺪﻳﺪ ‪[ ٢٠ :‬‬

 ‫‪٢٢١ ‬‬
‫ﻓﺎﻟﻠﻌﺐ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻫﻮ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻌﻲ ﺩﻭﻥ ﻫﺪﻑ‪ ‬ﻧﺒﻴﻞ ‪ ،‬ﻭﻫﺬﺍ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﺍﻟﻠﻬﻮ ‪،‬‬
‫ﻭﺍﻟﻠﻬﻮ ﻫﻮ ﺍﻟﺴﻌﻲ ﻭﺍﳊﺮﻛﺔ ‪‬ﺪﻑ ﺍﳌﺘﻌﺔ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻨﺒﻴﻠﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( 4 ãNÍhŠs)ø9$#‬ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‬
‫‪ ( ٤‬ﻣﺮ‪‬ﺍﺕ ﺗﺄﰐ ﻓﻴﻬﺎ ﲨﻴﻌﻬﺎ ﻣﺮﺗﺒﻄﺔ ﺑﻜﻠﻤﺔ ) ‪ ، ( ßûïÏe$!$#‬ﻭﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻫﻮ ﺗﺼﻮﻳﺮ ﻣﻄﻠﻖ‬
‫ﳊﻘﻴﻘﺔ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺄﻣﺮﻧﺎ ﺑﺎﺗ‪‬ﺒﺎﻋﻪ ‪ ،‬ﻓﻼ ﻗﻴ‪‬ﻢ ﰲ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻻﹼ ﺍﻟﺘﺰﺍﻣﻪ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ‬
‫‪..‬‬
‫) ‪ ] ( 4 öNà6|¡àÿRr& £`ÍkŽÏù (#qßJÎ=ôàs? Ÿxsù 4 ãNÍhŠs)ø9$# ßûïÏe$!$# š•Ï9ºsŒ‬ﺍﻟﺘﻮﺑﺔ ‪[ ٣٦ :‬‬

‫) ‪ ] ( šcqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur ãNÍh‹s)ø9$# ßûïÏe$!$# y7Ï9ºsŒ‬ﻳﻮﺳﻒ ‪[ ٤٠ :‬‬

‫) ‪ ] ( tbqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& ÆÅ3»s9ur ÞOÍhŠs)ø9$# ÚúïÏe$!$# š•Ï9ºsŒ‬ﺍﻟﺮﻭﻡ ‪[ ٣٠ :‬‬

‫) ‪ ] ( ( «!$# z`ÏB ¼çms9 ¨Št•tB žw ×Pöqtƒ u’ÎAù'tƒ br& È@ö6s% `ÏB ÉOÍhŠs)ø9$# ÈûïÏe$#Ï9 y7ygô_ur óOÏ%r'sù‬ﺍﻟﺮﻭﻡ ‪:‬‬
‫‪[ ٤٣‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﺃﻥﱠ ﺍﺳﻢ ﺍﻟﺼﻔﺔ ) ‪ ( 4 ãPq•‹s)ø9$#‬ﷲ ﺗﻌﺎﱃ ﻳﻘﺘﻀﻲ‬
‫ﺃﻻﹼ ﻳﻐﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﻭﺣﻜﻤﺘﻪ ﻭﺟﺰﺍﺋﻪ ﻭﻭﺟﻮﺩﻩ ﻋﻦ ﻛﻞﱢ ﻣﺎ ﳚﺮﻱ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻜﻮﻥ ‪ ..‬ﻭﻫﺬﻩ ﺍﻟﻘﻴ‪‬ﻮﻣﻴ‪‬ﺔ ﺗﻘﺘﻀﻲ ﺻﻔﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﺍﺋﻤﺔ ﻏﲑ ﺍﳌﺨﻠﻮﻗﺔ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳ‪‬ﻌﺒ‪‬ﺮ ﻋﻨﻪ‬
‫ﺍﺳﻢ ﺍﻟﺼﻔﺔ ) ‪ ( •ÓyÕø9$#‬ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪ ..‬ﻓﺼﻔﺔ ) ‪ ( 4 ãPq•‹s)ø9$#‬ﺗﻘﺘﻀﻲ ﺻﻔﺔ ) ‪.. ( •ÓyÕø9$#‬‬
‫ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺻﻔﺔ ﺍﻟﻘﻴ‪‬ﻮﻣﻴ‪‬ﺔ ﺑﺼﻔﺔ ﺍﳊﻴﺎﺓ ﻳﺼﻮ‪‬ﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ ) ‪ ( 4 ãPq•‹s)ø9$#‬ﺑﻜﻠﻤﺔ ) ‪ .. ( •ÓyÕø9$#‬ﻓﻔﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺗﺮﺩ ﻛﻠﻤﺔ ) ‪ ( ٣ ) ( 4 ãPq•‹s)ø9$#‬ﻣﺮ‪‬ﺍﺕ ﺗﺄﰐ ﻓﻴﻬﺎ ﻣﻘﺘﺮﻧﺔ ﺑﻜﻠﻤﺔ ) ‪.. ( •ÓyÕø9$#‬‬
‫) ‪ ] ( 4 ãPq•‹s)ø9$# •ÓyÕø9$# uqèd žwÎ) tm»s9Î) Iw ª!$#‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥٥ :‬‬
 ‫‪٢٢٢ ‬‬
‫) ‪ ] ( ãPq•‹s)ø9$# •‘yÛø9$# uqèd žwÎ) tm»s9Î) Iw ª!$#‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٢ :‬‬

‫) * ‪ ] ( $VJù=àß Ÿ@uHxq ô`tB šU%s{ ô‰s%ur ( ÏQq–Šs)ø9$# ÄcÓyÕù=Ï9 çnqã_âqø9$# ÏMuZtãur‬ﻃﻪ ‪[ ١١١ :‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪ ( ٦٥‬ﻣﺮ‪‬ﺓ ‪ ،‬ﺗﺼﻒ ﻓﻴﻬﺎ ﺃﺣﻮﺍﻟﻪ ‪،‬‬ ‫‪`»|¡SM}$#‬‬ ‫ﺗﺮﺩ ﻛﻠﻤﺔ )‬
‫ﻭﺣﻘﻴﻘﺔ ﺧﻠﻘﻪ ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﻋﻤﻠﻪ ﻭﻛﺴﺒﻪ ‪ ،‬ﻭﻋﻘﻴﺪﺗﻪ ﺍﻹﳝﺎﻧﻴ‪‬ﺔ ﻭﺍﻟﺘﺰﺍﻣﻪ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﰲ‬
‫ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺄﰐ ﻓﻴﻬﺎ ﻛﻠﻤﺔ ) ‪ ( `»|¡SM}$#‬ﻟﺘﺼﻒ ﻋﻘﻴﺪﺗﻪ ﻭﺍﻟﺘﺰﺍﻣﻪ ﲟﻨﻬﺞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻻ ﺗ‪‬ﻮﺟﺪ ﺻﻮﺭﺓ ﺗﺒﻴ‪‬ﻦ ﺍﻗﺘﺮﺍﻥ ) ‪ - ( `»|¡SM}$#‬ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﳎﺮ‪‬ﺩﺍﹰ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ‬
‫ﺗﻌﺎﱃ – ﺑﺎﳋﲑ ‪ ،‬ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﻧﻘﻴﺾ ﺫﻟﻚ ﲤﺎﻣﺎﹰ ‪..‬‬
‫ﻓﻜﻠﻤﺔ ) ‪ ( `»|¡SM}$#‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﱵ ﺗﺄﰐ ﻭﺻﻔﺎﹰ ﳎﺮ‪‬ﺩﺍﹰ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﺗﺄﰐ ﰲ ﺻﻮﺭ ﻳﻘﺘﺮﻥ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻈﻠﻢ ﻭﺍﻟﻜﻔﺮ ‪..‬‬
‫) )‪ ] ( Ö‘$¤ÿŸ2 ×Pqè=sàs9 z`»|¡SM}$# žcÎ‬ﺇﺑﺮﺍﻫﻴﻢ ‪[ ٣٤ :‬‬

‫) ‪ ] ( ¼çnt•xÿø.r& !$tB ß`»|¡RM}$# Ÿ@ÏGè%‬ﻋﺒﺲ ‪[ ١٧ :‬‬

‫ﻭﻻ ﻳ‪‬ﺴﺘﺜﲎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺼﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﻈﻠﻢ ﻭﺍﳋﺴﺮﺍﻥ ﺇﻻﹼ‬
‫ﻣﻦ ﻳﻠﺘﺰﻡ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺇﱃ ﻧﻘﻴﺾ ﺫﻟﻚ ‪ ،‬ﻟﻴﻀﻌﻪ ﰲ ﺳﺎﺣﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺪﻝ‬
‫ﻭﺍﳋﲑ ‪..‬‬
‫‪žwÎ) ÇÎÈ tû,Î#Ïÿ»y™ Ÿ@xÿó™r& çm»tR÷ŠyŠu‘ ¢OèO ÇÍÈ 5OƒÈqø)s? Ç`|¡ômr& þ’Îû z`»|¡SM}$# $uZø)n=y{ ô‰s)s9‬‬ ‫)‬
‫‪ ] ( 5bqãYøÿxE çŽö•xî í•ô_r& óOßgn=sù ÏM»ysÎ=»¢Á9$# (#qè=ÏHxåur (#qãZtB#uä tûïÏ%©!$#‬ﺍﻟﺘﲔ ‪[ ٦ – ٤ :‬‬
‫ﻓﺎﺭﺗﺒﺎﻁ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﺗﺼﻮﻳﺮ‪ ‬ﻣﻄﻠﻖ‬
‫ﳊﻘﻴﻘﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ‪ ،‬ﻭﻫﻮ ﺍﻧﻌﻜﺎﺱ‪ ‬ﻣﻄﻠﻖ ﳊﻘﻴﻘﺔ ﺍﺭﺗﺒﺎﻃﻬﺎ‬
‫ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
 ٢٢٣ 
‫ ﻓﻼ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺇﳝﺎﻥﹲ ﺑﺎﻟﻴﻮﻡ‬، ‫ﺮ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‬‫ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧ‬
‫ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬.. ‫ﺍﻵﺧﺮ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺒﻮﻗﺎﹰ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‬
‫ ( ( [ ﺣﻴﻨﻤﺎ ﺗﺘﻌﻠﹼﻖ ﲟﺴﺄﻟﺔ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur ) ، ( Ì•ÅzFy$# ÏQöqu‹ø9$$Î/ur ) ] ‫ﻋﱪ ﻭﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ‬
.. ‫ ﻣﺴﺒﻮﻗﺔﹰ ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‬، ‫ﺍﻹﳝﺎﻥ‬
[ ٨ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬Ì•ÅzFy$# ÏQöqu‹ø9$$Î/ur «!$$Î/ $¨YtB#uä ãAqà)tƒ `tB Ĩ$¨Y9$# z`ÏBur )

[ ٦٢ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ z`tB#uä ô`tB )

[ ١٢٦ : ‫ ( ( ] ﺍﻟﺒﻘﺮﺓ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ Nåk÷]ÏB z`tB#uä ô`tB )

[ ١٧٧ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ z`tB#uä ô`tB §ŽÉ9ø9$# £`Å3»s9ur )

[ ٢٢٨ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬4 Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ £`ÏB÷sム£`ä. bÎ) )

[ ٢٣٢ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬3 Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ ß`ÏB÷sムöNä3ZÏB tb%x. `tB ¾ÏmÎ/ àátãqムy7Ï9ºsŒ )

[ ٢٦٤ : ‫ ( ( ] ﺍﻟﺒﻘﺮﺓ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ ß`ÏB÷sムŸwur Ĩ$¨Z9$# uä!$s•Í‘ ¼ã&s!$tB ß,ÏÿYム“É‹©9$%x. )

[ ١١٤ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãYÏB÷sム)

[ ٣٨ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬3 Ì•ÅzFy$# ÏQöqu‹ø9$$Î/ Ÿwur «!$$Î/ šcqãYÏB÷sムŸwur )

[ ٣٩ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ (#qãZtB#uä öqs9 öNÍköŽn=tã #sŒ$tBur )

[ ٥٩ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬4 Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ tbqãZÏB÷sè? ÷LäêYä. bÎ) )

[ ١٦٢ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ tbqãZÏB÷sçRùQ$#ur )

[ ٦٩ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šÆtB#uä ô`tB )

[ ١٨ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šÆtB#uä ô`tB )

 ٢٢٤ 
[ ١٩ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ z`tB#uä ô`yJx. )

[ ٢٩ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬Ì•ÅzFy$# ÏQöqu‹ø9$$Î/ Ÿwur «!$$Î/ šcqãZÏB÷sムŸw šúïÏ%©!$# (#qè=ÏG»s% )

[ ٤٤ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sムtûïÏ%©!$# š•çRÉ‹ø«tFó¡o„ Ÿw )

[ ٤٥ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sムŸw tûïÏ%©!$# š•çRÉ‹ø«tFó¡o„ $yJ¯RÎ) )

[ ٩٩ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ ÚÆÏB÷sム`tB É>#t•ôãF{$# šÆÏBur )

[ ٢ : ‫ ( ( ] ﺍﻟﻨﻮﺭ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ tbqãZÏB÷sè? ÷LäêZä. bÎ) )

[ ٢٢ : ‫ﺎﺩﻟﺔ‬‫ ( ] ﺍ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sム)

[ ٢ : ‫ ( ] ﺍﻟﻄﻼﻕ‬4 Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ ÚÆÏB÷sムtb%x. `tB ¾ÏmÎ/ àátãqムöNà6Ï9ºsŒ )
‫ﺭ ﺍﻟﻜﻔﺮ ﺑﺎﷲ‬‫ ﻧﺮﺍﻫﺎ ﻣﺴﺒﻮﻗﺔ ﺑﻌﺒﺎﺭﺓ ﺗﺼﻮ‬، ‫ ﻭﺣﱴ ﺣﻴﻨﻤﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻜﻔﺮ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‬..
.. ‫ﺗﻌﺎﱃ‬
[ ١٣٦ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬Ì•ÅzFy$# ÏQöqu‹ø9$#ur ¾Ï&Î#ß™â‘ur ¾ÏmÎ7çFä.ur ¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ ö•àÿõ3tƒ `tBur )

‫ﻬﺎ ﺗﺮﺩ‬‫ ﻓﺈﻧ‬، ‫ ( ﺑﺮﺟﺎﺀ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬t•ÅzFy$# tPöqu‹ø9$# ) ‫ﻭﺣﱴ ﺣﻴﻨﻤﺎ ﺗﺘﻌﻠﹼﻖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬
.. ‫ﺎ ﺑﺮﺟﺎﺋﻪ‬‫ﺎ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﻣ‬‫ﻣﺴﺒﻮﻗﺔ ﺇﻣ‬
[ ٣٦ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬t•ÅzFy$# tPöqu‹ø9$# (#qã_ö‘$#ur ©!$# (#r߉ç6ôã$# )

[ ٢١ : ‫ ( ] ﺍﻷﺣﺰﺍﺏ‬t•ÅzFy$# tPöqu‹ø9$#ur ©!$# (#qã_ö•tƒ tb%x. `yJÏj9 )

[ ٦ : ‫ ( ] ﺍﳌﻤﺘﺤﻨﺔ‬4 t•ÅzFy$# tPöqu‹ø9$#ur ©!$# (#qã_ö•tƒ tb%x. `yJÏj9 )

‫ﺭ ﺍﳊﻘﺎﺋﻖ‬‫ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﻠﹼﻖ ﺑﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻳﺼﻮ‬
‫ ﻭﻻ ﺭﺟﺎﺀ ﻟﻠﻴﻮﻡ ﺍﻵﺧﺮ ﻗﺒﻞ‬، ‫ ﻓﻼ ﺇﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻗﺒﻞ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ‬، ‫ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ‬
.. ‫ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺟﺎﺋﻪ‬
 ‫‪٢٢٥ ‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺮﻯ ﺃﻥﱠ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﻛﻠﻤﺔ ﺑﺪﺍ ‪) ، ( ôNy‰t/ ) ، ( #y‰t/ ) ] :‬‬

‫?‪) ، ( tbr߉ö6ム) ، ( $ydωö6ム) ، ( çnr߉ö6è? ) ، ( $pktXr߉ö6è? ) ، ( tbr߉ö7è? ) ، ( (#r߉ö6è‬‬

‫‪ [ ( y‰ö6è? ) ، ( šúïωö7ム) ، ( y“ωö7ãŠÏ9‬ﻣﺮﺗﺒﻄﺔ ﺑﺎﻹﻧﺴﺎﻥ ‪ ،‬ﻭﱂ ﺗﺄﺕ ﻭﻻ ﻣﺮ‪‬ﺓ ﻣﺮﺗﺒﻄﺔﹰ‬

‫ﺑﺎﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻫﺬﺍ ﺗﺼﻮﻳﺮ‪ ‬ﻣ‪‬ﻄﻠﻖ‪ ‬ﳊﻘﻴﻘﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﻟﺒﺪﺍﺀ ‪..‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻌﻠﻢ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ‪ ،‬ﻗﺒﻞ ﻇﻬﻮﺭﻫﺎ ‪ ،‬ﻭﺃﺛﻨﺎﺀ ﺫﻟﻚ ‪ ،‬ﻭﺑﻌﺪﻩ ‪،‬‬
‫ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺃﻣﺮ‪ ‬ﺃﻭ ﺷﻲﺀٌ ﻳﺒﺪﻭ ﻟﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﳌﺎﹰ ﺑﻪ ‪ ،‬ﻓﺎﻟﺒﺪﺍﺀ ﻣﺴﺄﻟﺔﹲ‬
‫ﺗﺮﺗﺒﻂ ﺑﺎﻹﻧﺴﺎﻥ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ‪ ،‬ﻫﻮ ﺍﻧﻌﻜﺎﺱ‪ ‬ﻣﻄﻠﻖ ﻻﺭﺗﺒﺎﻁ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺇﻥﱠ ﺍﻟﺘﺪﺑ‪‬ﺮ ﻣﺴﺄﻟﺔﹲ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻌﻘﻞ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﻟﻨﻔﺲ ﺍ‪‬ﺮ‪‬ﺩﺓ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﻜﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ) ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ( ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺪﺑ‪‬ﺮ ﻫﻮ – ﰲ ﺣﻘﻴﻘﺘﻪ – ﺗﺘﺒ‪‬ﻊ ﻣﺴﺎﺋﻞ‬
‫ﳎﺮ‪‬ﺩﺓ ﻏﲑ ﳏﺴﻮﺳﺔ ‪ ،‬ﺃﻱ ﻫﻮ ﺗﺘﺒ‪‬ﻊ ﻣﺴﺎﺋﻞ ﺍﻷﻣﺮ ﺣﺼﺮﺍﹰ ﺩﻭﻥ ﺍﳌﺴﺎﺋﻞ ﺍﳋﺎﺿﻌﺔ ﻹﺩﺭﺍﻛﻨﺎ‬
‫ﺍﳊﺴ‪‬ﻲ ‪ ،‬ﻓﺎﻟﺘﺪﺑ‪‬ﺮ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﳌﺴﺎﺋﻞ ﺍﻷﻣﺮ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﺻﻴﻎ ﺍﻟﺘﺪﺑ‪‬ﺮ ] ) ‪) ، ( #rã•-/£‰tƒ ) ، ( •În/y‰ãƒ ) ، ( brã•-/y‰tFtƒ‬‬
‫‪ [ ( Nºt•În/y‰ßJø9$$sù‬ﲟﺴﺎﺋﻞ ﻋﺎﱂ ﺍﻷﻣﺮ ] ) ‪: [ ( Aöqs)ø9$# ) ، ( ( t•øBF{$# ) ، ( 4 tb#uäö•à)ø9$#‬‬
‫) &‪ ] ( 4 tb#uäö•à)ø9$# tbrã•-/y‰tFtƒ Ÿxsùr‬ﺍﻟﻨﺴﺎﺀ ‪[ ٨٢ :‬‬

‫) ‪ ] ( ( t•øBF{$# ã•În/y‰ãƒ ( ĸö•yèø9$# ’n?tã 3“uqtGó™$# §NèO‬ﻳﻮﻧﺲ ‪[ ٣ :‬‬

‫) ‪ ] ( tbqà)-Gs? Ÿxsùr& ö@à)sù 4 ª!$# tbqä9qà)uŠ|¡sù 4 z•öDF{$# ã•În/y‰ãƒ `tBur‬ﻳﻮﻧﺲ ‪[ ٣١ :‬‬

 ‫‪٢٢٦ ‬‬
‫) ‪ ] ( tbqãZÏ%qè? öNä3În/u‘ Ïä!$s)Î=Î/ Nä3¯=yès9 ÏM»tƒFy$# ã@Å_Áxÿムt•øBF{$# ã•În/y‰ãƒ‬ﺍﻟﺮﻋﺪ ‪[ ٢ :‬‬

‫) &‪ ] ( tû,Î!¨rF{$# ãNèduä!$t/#uä ÏNù'tƒ óOs9 $¨B Oèduä!%y` ôQr& tAöqs)ø9$# (#rã•-/£‰tƒ óOn=sùr‬ﺍﳌﺆﻣﻨﻮﻥ ‪[ ٦٨ :‬‬

‫) ‪ ] ( ÇÚö‘F{$# ’n<Î) Ïä!$yJ¡¡9$# šÆÏB t•øBF{$# ã•În/y‰ãƒ‬ﺍﻟﺴﺠﺪﺓ ‪[ ٥ :‬‬

‫) ‪ ] ( ¾ÏmÏG»tƒ#uä (#ÿrã•-/£‰u‹Ïj9 Ô8t•»t6ãB y7ø‹s9Î) çm»oYø9t“Rr& ë=»tGÏ.‬ﺹ ‪[ ٢٩ :‬‬

‫) &‪ ] ( !$ygä9$xÿø%r& A>qè=è% 4’n?tã ôQr& šc#uäö•à)ø9$# tbrã•-/y‰tGtƒ Ÿxsùr‬ﳏﻤﺪ ‪[ ٢٤ :‬‬

‫) ‪ ] ( #X•öDr& ÏNºt•În/y‰ßJø9$$sù ÇÍÈ $Z)ö7y™ ÏM»s)Î7»¡¡9$$sù ÇÌÈ $[sö7y™ ÏM»ysÎ7»¡¡9$#ur‬ﺍﻟﻨﺎﺯﻋﺎﺕ ‪٣ :‬‬

‫–‪[٥‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺇﻥﱠ ﺍﻟﻔﻮﺯ‪ ‬ﺍﳊﻘﻴﻘﻲ‪ ‬ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺸﻤﻞ ﺍﻵﺧﺮﺓ ) ﺩﺍﺭ ﺍﳋﻠﻮﺩ ( ﻫﻮ‬
‫ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻋﱪ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﳌﻌﺎﺻﻲ ‪ ،‬ﻭﻧﻮﻝ ﺭﺿﻮﺍﻧﻪ ﻭﻓﻀﻠﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﺎﻟﻔﻮﺯ ﰲ ﺣﻘﻴﻘﺘﻪ ﻫﻮ ﻋﺪﻡ ﺩﺧﻮﻝ ﺍﻹﻧﺴﺎﻥ ﻧﺎﺭ ﺟﻬﻨ‪‬ﻢ ‪ ،‬ﻭﺻﺮﻑ ﻋﺬﺍ‪‬ﺎ ﻋﻨﻪ ‪ ،‬ﻭﺩﺧﻮﻟﻪ‬
‫ﺍﳉﻨ‪‬ﺔ ﺣﻴﺚ ﳜﻠﺪ ﻓﻴﻬﺎ ‪ ..‬ﻫﺬﻩ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻮﺯ ﺍﻟﺬﻱ ﳛﺼﻞ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻧﺘﻴﺠﺔ ﺍﺧﺘﺒﺎﺭﻩ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﳑ‪‬ﺎ ﻳﻜﺴﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﺘﺎﻉﹴ ﺩﻧﻴﻮﻱ‪ ‬ﻫﻮ ﺯﺍﺋﻞ ‪ ،‬ﻭﻻ ﻳ‪‬ﻌ‪‬ﺪ‪‬‬
‫ﻓﻮﺯﺍﹰ ‪..‬‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﺭﺗﺒﺎﻁ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻑ ‪ ،‬ﻭ ‪ ،‬ﺯ (‬
‫ﺑﻄﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﻮﻟﻪ ﺭﺿﻮﺍﻧﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻓﻀﻠﻪ ‪ ،‬ﻭﺑﺎﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﳌﻌﺎﺻﻲ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺑﺼﺮﻑ ﺟﻬﻨ‪‬ﻢ ﻋﻨﻪ ﻭﺩﺧﻮﻟﻪ ﺍﳉﻨ‪‬ﺔ ‪ ..‬ﻓﻬﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻳﻌﻜﺲ ﺑﺸﻜﻞﹴ ﻣﻄﻠﻖﹴ ﺍﻗﺘﺮﺍﻥ‬
‫ﺍﻟﻔﻮﺯ ﺑﻌﺪﻡ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺑﺪﺧﻮﻟﻪ ﺍﳉﻨ‪‬ﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﻷﺳﺎﻃﲑ ﻛﻤﺎ ﻳﺼﻔﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻣﺴﺄﻟﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻷﻭ‪‬ﻟﲔ ‪ ،‬ﻓﻼ ﺃﺳﺎﻃﲑ ﺇﻻﹼ ﻋﱪ‬
‫ﺍﻷﻭ‪‬ﻟﲔ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ ) &‪ ( 玕ÏÜ»y™r‬ﻣﻊ ﻛﻠﻤﺔ‬
 ‫‪٢٢٧ ‬‬
‫) ‪ .. ( tû,Î!¨rF{$#‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) &‪ ( ٩ ) ( 玕ÏÜ»y™r‬ﻣﺮ‪‬ﺍﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﺗﺖ‬
‫ﰲ ﲨﻴﻌﻬﺎ ﻣﻘﺘﺮﻧﺔ ﺑﻜﻠﻤﺔ ) ‪.. ( tû,Î!¨rF{$#‬‬
‫) ‪ ] ( tû,Î!¨rF{$# 玕ÏÜ»y™r& HwÎ) !#x‹»yd ÷bÎ) (#ÿrã•xÿx. tûïÏ%©!$# ãAqà)tƒ‬ﺍﻷﻧﻌﺎﻡ ‪[ ٢٥ :‬‬

‫) )‪ ] ( tûüÏ9¨rF{$# 玕ÏÜ»y™r& HwÎ) !#x‹»yd ïcÎ‬ﺍﻷﻧﻔﺎﻝ ‪[ ٣١ :‬‬

‫) ‪ ] ( šúüÏ9¨rF{$# 玕ÏÜ»y™r& (#þqä9$s% ö/ä3š/u‘ tAt“Rr& !#sŒ$¨B Mçlm; Ÿ@ŠÏ% #sŒÎ)ur‬ﺍﻟﻨﺤﻞ ‪[ ٢٤ :‬‬

‫) )‪ ] ( šúüÏ9¨rF{$# 玕ÏÜ»y™r& HwÎ) !#x‹»yd ÷bÎ‬ﺍﳌﺆﻣﻨﻮﻥ ‪[ ٨٣ :‬‬

‫) ‪ ] ( $ygt7oKtGò2$# šúüÏ9¨rF{$# 玕ÏÜ»y™r& (#þqä9$s%ur‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ٥ :‬‬

‫) )‪ ] ( tûüÏ9¨rF{$# 玕ÏÜ»y™r& HwÎ) !#x‹»yd ÷bÎ‬ﺍﻟﻨﻤﻞ ‪[ ٦٨ :‬‬

‫) ‪ ] ( tûüÏ9¨rF{$# 玕ÏÜ»y™r& HwÎ) !#x‹»yd $tB‬ﺍﻷﺣﻘﺎﻑ ‪[ ١٧ :‬‬

‫) )‪ ] ( šúüÏ9¨rF{$# 玕ÏÜ»y™r& š^$s% $uZçF»tƒ#uä Ïmø‹n=tã 4’n?÷Gè? #sŒÎ‬ﺍﻟﻘﻠﻢ ‪[ ١٥ :‬‬

‫) )‪ ] ( tûüÏ9¨rF{$# 玕ÏÜ»y™r& tA$s% $uZçF»tƒ#uä Ïmø‹n=tã 4’n?÷Gè? #sŒÎ‬ﺍﳌﻄﻔﻔﲔ ‪[ ١٣ :‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻣﺴﺄﻟﺘﺎ ﺍﻟﻐﺪﻭ ﻭﺍﻵﺻﺎﻝ ﳘﺎ ﻣﺴﺄﻟﺘﺎﻥ ﻣﺘﻨﺎﻇﺮﺗﺎﻥ ﲤﺎﻣﺎﹰ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﱵ ﺍﻟﻐﺪﻭ‬
‫ﻭﺍﻵﺻﺎﻝ ﺍﳌﻌﺮ‪‬ﻓﺘﲔ ﺗﺮﺩﺍﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺸﻜﻞﹴ ﻣﺘﻨﺎﻇﺮﹴ ﲤﺎﻣﺎﹰ ‪ ،‬ﻓﻜﻞﱞ ﻣﻨﻬﻤﺎ ﺗﺮﺩ ) ‪( ٣‬‬
‫ﻣﺮ‪‬ﺍﺕ ‪ ..‬ﻭ‪‬ﺫ‪‬ﻛﹾﺮ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺴﺠﻮﺩ ﻟﻪ ﻭﺗﺴﺒﻴﺤﻪ ﻣﺴﺄﻟﺔﹲ ﺗﺮﺗﺒﻂ ‪‬ﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﻣﻌﺎﹰ ‪،‬‬
‫ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺈﺣﺪﺍﳘﺎ ﻳﻘﺘﻀﻲ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻷﺧﺮﻯ ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻐﺪﻭ ﺗﺮﺗﺒﻂ ﺑﺎﻵﺻﺎﻝ ‪،‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺗﺮﺗﺒﻂ ﺑﺎﻵﺻﺎﻝ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻐﺪﻭ ‪..‬‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﻣﺼﻮ‪‬ﺭﺓﹰ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﱵ ﺍﻟﻐﺪﻭ‬
‫ﻭﺍﻵﺻﺎﻝ ﺍﳌﻌﺮ‪‬ﻓﺘﲔ ‪ ،‬ﻭﺍﻗﺘﺮﺍ‪‬ﻤﺎ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﺠﻮﺩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺗﺴﺒﻴﺤﻬﺎ ﻟﻪ ‪..‬‬
 ٢٢٨ 
Íir߉äóø9$$Î/ ÉAöqs)ø9$# z`ÏB Ì•ôgyfø9$# tbrߊur Zpxÿ‹Åzur %Yæ•Ž|Øn@ š•Å¡øÿtR ’Îû š•-/§‘ •ä.øŒ$#ur )
[ ٢٠٥ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tû,Î#Ïÿ»tóø9$# z`ÏiB `ä3s? Ÿwur ÉA$|¹Fy$#ur

ÉA$|¹Fy$#ur Íir߉äóø9$$Î/ Nßgè=»n=Ïßur $\dö•x.ur $YãöqsÛ ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû `tB ߉àfó¡o„ ¬!ur )
[ ١٥ : ‫) ( ] ﺍﻟﺮﻋﺪ‬

ÉA$|¹Fy$#ur Íir߉äóø9$$Î/ $pkŽÏù ¼çms9 ßxÎm7|¡ç„ ¼çmßJó™$# $pkŽÏù t•Ÿ2õ‹ãƒur yìsùö•è? br& ª!$# tbÏŒr& BNqã‹ç/ ’Îû )

tbqèù$sƒs† Ío4qx.¨“9$# Ïä!$tGƒÎ)ur Ío4qn=¢Á9$# ÏQ$s%Î)ur «!$# Ì•ø.ÏŒ `tã ììø‹t/ Ÿwur ×ot•»pgÏB öNÍkŽÎgù=è? žw ×A%y`Í‘ ÇÌÏÈ

[ ٣٧ – ٣٦ : ‫ ( ] ﺍﻟﻨﻮﺭ‬ã•»|Áö/F{$#ur ÛUqè=à)ø9$# ÏmŠÏù Ü=¯=s)tGs? $YBöqtƒ

$ $ $
‫ﺮ‬‫ﺍﳌﺄﻭﻯ ﺍﻟﺬﻱ ﻳﺼﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ﺍﳌﻄﻠﻖ ﻫﻮ ﺍﳌﺂﻝ ﺍﻟﺬﻱ ﻻ ﻣﺂﻝ ﺑﻌﺪﻩ ﻭﺍﻟﺬﻱ ﻻ ﻳﺘﻐﻴ‬
.. ‫ﺎ ﰲ ﺍﳉﺤﻴﻢ‬‫ﺔ ﻭﺇﻣ‬‫ﺎ ﰲ ﺍﳉﻨ‬‫ ﺃﻥ ﻳﻜﻮﻥ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ – ﺇﻣ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﻻﺑﺪ‬، ‫ﻝ‬‫ﻭﻻ ﻳﺘﺒﺪ‬
‫ﺍﺕ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‬‫ ( ﰲ ﲨﻴﻊ ﻣﺮ‬3“urù'yJø9$# ) ‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬
.. [ ( p¨Ypgø:$# ) ، ( LìÅspgø:$# ) ، ( p¨Zy_ ) ، ( M»¨Zy_ ) ] ‫ﺍﻟﻜﺮﱘ ﺑﺎﻟﻜﻠﻤﺎﺕ‬
[ ١٩ : ‫ ( ] ﺍﻟﺴﺠﺪﺓ‬tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Kwâ“çR 3“urù'yJø9$# àM»¨Zy_ öNßgn=sù )

[ ١٥ : ‫ ( ] ﺍﻟﻨﺠﻢ‬#“urù'pRùQ$# èp¨Zy_ $ydy‰YÏã )

[ ٣٩ : ‫ ( ] ﺍﻟﻨﺎﺯﻋﺎﺕ‬3“urù'yJø9$# }‘Ïd tLìÅspgø:$# ¨bÎ*sù )

[ ٤١ : ‫ ( ] ﺍﻟﻨﺎﺯﻋﺎﺕ‬3“urù'yJø9$# }‘Ïd sp¨Ypgø:$# ¨bÎ*sù )

‫ﻬﺎ‬‫ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‬، [ ( öNßg1urù'tB ) ، ( çm1urù'tBur ) ، ( ãNä31urù'tB ) ] : ‫ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﺍﻟﻜﻠﻤﺎﺕ‬

، ( ( â‘$¨Y9$# ) : ‫ﺎ ﺑﻜﻠﻤﺔ‬‫ﺍﺕ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺘﻌﻠﹼﻘﺔﹰ ﻣﻘﺘﺮﻧﺔ ﺇﻣ‬‫ﺗﺮﺩ ﰲ ﲨﻴﻊ ﻣﺮ‬
 ‫‪٢٢٩ ‬‬
‫ﻭﺇﻣ‪‬ﺎ ﺑﻜﻠﻤﺔ ‪ .. ( 4 ãM¨Zygy_ ) :‬ﻭﺑﺈﻣﻜﺎﻥ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺘﺄﻛﹼﺪ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﺍﻷﱂ ﻣﺴﺄﻟﺔﹲ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻌﺬﺍﺏ ‪ ،‬ﻭﻛﻠﻤﺔ ) ‪ ( zOŠÏ9F{$#‬ﻫﻲ ﺻﻔﺔ ﻟﻠﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ‪ ،‬ﻓﻼ‬
‫ﺃﻟﻴﻢ ﺇﻻﹼ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻋﱪ ﺍﻗﺘﺮﺍﻥ‬
‫ﻛﻠﻤﱵ ] ) &‪ [ ( $¸JŠÏ9r& ) ، ( 7OŠÏ9r‬ﺑﻜﻠﻤﺔ ) ‪ .. ( Ü>#x‹yèø9$#‬ﻟﻘﺪ ﻭﺭﺩﺕ ﺍﻟﻜﻠﻤﺘﺎﻥ ) ‪٧٢‬‬
‫( ﻣﺮ‪‬ﺓ ‪ ،‬ﺟﺎﺀﺗﺎ ﰲ ﲨﻴﻌﻬﺎ ﺻﻔﺔ ﻟﻠﻌﺬﺍﺏ ‪ ،‬ﻣﺎ ﻋﺪﺍ ﺻﻮﺭﺗﲔ ﻗﺮﺁﻧﻴ‪‬ﺘﲔ ﺗﺄﰐ ﻓﻴﻬﻤﺎ ﻛﻠﻤﺔ )‬
‫&‪ ( 5OŠÏ9r‬ﻣﻘﺘﺮﻧﺔ ﺑﻴﻮﻡ ﺍﻟﻌﺬﺍﺏ ‪..‬‬
‫) )‪ ] ( 5OŠÏ9r& BQöqtƒ z>#x‹tã öNä3ø‹n=tæ ß$%s{r& þ’ÎoTÎ‬ﻫﻮﺩ ‪[ ٢٦ :‬‬

‫) ‪ ] ( AOŠÏ9r& BQöqtƒ É>#x‹tã ô`ÏB (#qßJn=sß šúïÏ%©#Ïj9 ×@÷ƒuqsù‬ﺍﻟﺰﺧﺮﻑ ‪[ ٦٥ :‬‬

‫ﻭﻣﺎ ﻋﺪﺍ ﺻﻮﺭﺗﲔ ﺃﺗﺖ ﻓﻴﻬﻤﺎ ﻛﻠﻤﺔ ) &‪ ( 5OŠÏ9r‬ﻣﻘﺘﺮﻧﺔ ﺑﺄﺧﺬ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻘﺮﻯ ﺍﻟﻈﺎﳌﺔ ‪،‬‬
‫ﻭﻟﻌﻘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪] ( ωx© ÒOŠÏ9r& ÿ¼çnx‹÷{r& ¨bÎ) 4 îpuHÍ>»sß }‘Édur 3“t•à)ø9$# x‹s{r& !#sŒÎ) y7În/u‘ ä‹÷{r& š•Ï9ºx‹x.ur‬‬
‫ﻫﻮﺩ ‪[ ١٠٢ :‬‬
‫) )‪ ] ( 5OŠÏ9r& A>$s)Ïã rèŒur ;ot•ÏÿøótB rä%s! y7-/u‘ ¨bÎ‬ﻓﺼ‪‬ﻠﺖ ‪[ ٤٣ :‬‬

‫ﻭﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻷﺭﺑﻊ ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻘﺘﺮﻧﺔ ﺑﻜﻠﻤﺔ ) &‪ ( 5OŠÏ9r‬ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ‬
‫ﻣﺴﺄﻟﺔ ﺍﻟﻌﺬﺍﺏ ‪ ...‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﺭﺗﺒﺎﻁ ﺻﻔﺔ ﺍﻷﻟﻴﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﱵ ] ) &‪ [ ( $¸JŠÏ9r& ) ، ( 7OŠÏ9r‬ﺑﻜﻠﻤﺔ ) ‪ ( Ü>#x‹yèø9$#‬ﻭﻣﺎ ﻳﻨﻮﺏ ﻋﻨﻬﺎ ‪..‬‬
 ‫‪٢٣٠ ‬‬
‫ﻓﺎﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﺗﺼﻮﻳﺮ‪ ‬ﻣﻄﻠﻖ ﻻﻗﺘﺮﺍﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﻵﻻﺀ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﻲ ﻣﻦ ﻋﻄﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻋﻄﺎﺀ ﺃﻟﻮﻫﻴ‪‬ﺔ ﻭﻋﻄﺎﺀ ﺭﺑﻮﺑﻴ‪‬ﺔ ‪،‬‬
‫ﻭﻻ ﺗﺮﺗﺒﻂ ﺍﻵﻻﺀ ﺑﻐﲑ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻋﱪ‬
‫ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ ) ‪ ( äIw#uä‬ﺑﺎﻟﻜﻠﻤﺎﺕ ] ) ‪ .. [ ( $yJä3În/u‘ ) ، ( 7În/u‘ ) ، ( !$#‬ﻟﻘﺪ‬
‫ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ( äIw#uä‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪ ( ٣٤‬ﻣﺮ‪‬ﺓ ‪ ،‬ﺃﺗﺖ ﻓﻴﻬﺎ ﻣﺮ‪‬ﺗﲔ ﻣﻀﺎﻓﺔ ﷲ‬
‫) ‪(#ÿrã•à2øŒ$$sù‬‬ ‫ﺗﻌﺎﱃ ‪ ] ( tbqßsÎ=øÿè? ÷/ä3ª=yès9 «!$# uäIw#uä (#ÿrã•à2øŒ$$sù ) :‬ﺍﻷﻋﺮﺍﻑ ‪،،، [ ٦٩ :‬‬
‫‪ ] ( šúïωšøÿãB ÇÚö‘F{$# ’Îû (#öqsW÷ès? Ÿwur «!$# uäIw#uä‬ﺍﻷﻋﺮﺍﻑ ‪ ... [ ٧٤ :‬ﻭﺃﺗﺖ ﻓﻴﻬﺎ ﻣﺮ‪‬ﺓ‬
‫ﻭﺍﺣﺪﺓ ﻣﻀﺎﻓﺔ ﻟﻜﻠﻤﺔ ﺭﺑ‪‬ﻚ ‪ ] ( 3“u‘$yJtFs? y7În/u‘ ÏäIw#uä Äd“r'Î6sù ) :‬ﺍﻟﻨﺠﻢ ‪ ... [ ٥٥ :‬ﻭﺃﺗﺖ‬
‫‪$yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù‬‬ ‫ﻓﻴﻬﺎ ) ‪ ( ٣١‬ﻣﺮ‪‬ﺓ ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ ﻣﻀﺎﻓﺔ ﻟﻜﻠﻤﺔ ﺭﺑ‪‬ﻜﻤﺎ ‪) :‬‬
‫?‪ ] ( Èb$t/Éj‹s3è‬ﺍﻟﺮﲪﻦ ‪.. [ ١٣ :‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻛﻠﻤﺔ ) ?‪ ( 8u‘$t6s‬ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪ ( ٩‬ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﺗﺄﰐ ﻓﻴﻬﺎ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) &‪ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬ﺍﻷﻋﺮﺍﻑ ‪[ ٥٤ :‬‬

‫) ‪ ] ( tûüÉ)Î=»sƒø:$# ß`|¡ômr& ª!$# x8u‘$t7tFsù‬ﺍﳌﺆﻣﻨﻮﻥ ‪[ ١٤ :‬‬

‫) ?‪ ] ( ¾Ínωö6tã 4’n?tã tb$s%ö•àÿø9$# tA¨“tR “Ï%©!$# x8u‘$t6s‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ١ :‬‬

‫?‪ã•»yg÷RF{$# $ygÏFøtrB `ÏB “Ì•øgrB ;M»¨Zy_ y7Ï9ºsŒ `ÏiB #ZŽö•yz y7s9 Ÿ@yèy_ uä!$x© bÎ) ü“Ï%©!$# x8u‘$t6s‬‬ ‫)‬
‫‪ ] ( #I‘qÝÁè% y7©9 @yèøgs†ur‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ١٠ :‬‬

‫) ?‪ ] ( %[`rã•ç/ Ïä!$yJ¡¡9$# ’Îû Ÿ@yèy_ “Ï%©!$# x8u‘$t6s‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ٦١ :‬‬

 ٢٣١ 
[ ٦٤ : ‫ ( ] ﻏﺎﻓﺮ‬šúüÏJn=»yèø9$# •Uu‘ ª!$# š‚u‘$t6tGsù )

[ ٨٥ : ‫ ( ] ﺍﻟﺰﺧﺮﻑ‬$yJßguZ÷•t/ $tBur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# à7ù=ãB ¼çms9 “Ï%©!$# x8u‘$t7s?ur )

[ ٧٨ : ‫ ( ] ﺍﻟﺮﲪﻦ‬ÇP#t•ø.M}$#ur È@»n=pgø:$# “ÏŒ y7În/u‘ ãLôœ$# x8t•»t6s? )

[ ١ : ‫ ( ] ﺍﳌﻠﻚ‬핃ωs% &äóÓx« Èe@ä. 4’n?tã uqèdur à7ù=ßJø9$# Ínωu‹Î/ “Ï%©!$# x8t•»t6s? )

$ $ $

.. ‫‘ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻟﻸﺟﻞ‬wK|¡•B ) ‫ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺔ‬

‫ ﺗﺄﰐ ﰲ ﲨﻴﻌﻬﺎ‬، ‫ﺓ‬‫ ( ﻣﺮ‬٢١ ) ‫‘ ( ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬wK|¡•B ) ‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ‬
.. ( ×@y_r& ) ‫ﻣﻘﺘﺮﻧﺔﹰ ﺑﻜﻠﻤﺔ‬
[ ٢٨٢ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬4 çnqç7çFò2$$sù ‘wK|¡•B 9@y_r& #’n<Î) Aûøïy‰Î/ LäêZtƒ#y‰s? #sŒÎ) )

[ ٢ : ‫¼ ( ( ] ﺍﻷﻧﻌﺎﻡ‬çny‰YÏã ‘‡K|¡•B ×@y_r&ur ( Wxy_r& #Ó|Ós% ¢OèO )

[ ٦٠ : ‫‘ ( ( ] ﺍﻷﻧﻌﺎﻡ‬wK|¡•B ×@y_r& #Ó|Óø)ã‹Ï9 ÏmŠÏù öNà6èWyèö7tƒ §NèO )

[ ٣ : ‫‘ ( ] ﻫﻮﺩ‬wK|¡•B 9@y_r& #’n<Î) $·Z|¡ym $·è»tG¨B Nä3÷èÏnGyJム)

[ ٢ : ‫ ( ] ﺍﻟﺮﻋﺪ‬4 ‘wK|¡•B 9@y_L{ “Ì•øgs† @@ä. ( t•yJs)ø9$#ur }§ôJ¤±9$# t•¤‚y™ur )

[ ١٠ : ‫ ( ] ﺇﺑﺮﺍﻫﻴﻢ‬4 ‘wK|¡•B 9@y_r& #†n<Î) öNà2t•½jzxsãƒur )

[ ٦١ : ‫‘ ( ( ] ﺍﻟﻨﺤﻞ‬wK|¡•B 9@y_r& #’n<Î) öNèd㕽jzxsム`Å3»s9ur )

[ ١٢٩ : ‫‘ ( ] ﻃﻪ‬wK|¡•B ×@y_r&ur $YB#t“Ï9 tb%s3s9 y7Îi/¢‘ `ÏB ôMs)t7y™ ×pyJÎ=x. Ÿwöqs9ur )

[ ٥ : ‫‘ ( ] ﺍﳊﺞ‬wK|¡•B 9@y_r& #’n<Î) âä!$t±nS $tB ÏQ%tnö‘F{$# ’Îû ”•É)çRur )

[ ٣٣ : ‫ ( ] ﺍﳊﺞ‬È,ŠÏFyèø9$# ÏMø•t7ø9$# ’n<Î) !$yg•=ÏtxC ¢OèO ‘wK|¡•B 9@y_r& #’n<Î) ßìÏÿ»oYtB $pkŽÏù ö/ä3s9 )
 ٢٣٢ 
[ ٥٣ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬Ü>#x‹yèø9$# ÞOèduä!$pg°: ‘wK|¡•B ×@y_r& Iwöqs9ur )

: ‫‘ ( ] ﺍﻟﺮﻭﻡ‬wK|¡•B 9@y_r&ur Èd,ysø9$$Î/ žwÎ) !$yJåks]øŠt/ $tBur uÚö‘F{$#ur ÏNºuq»uK¡¡9$# ª!$# t,n=y{ $¨B )
[٨
[ ٢٩ : ‫‘ ( ] ﻟﻘﻤﺎﻥ‬wK|¡•B 9@y_r& #’n<Î) ü“Ì•øgs† @@ä. t•yJs)ø9$#ur }§ôJ¤±9$# t•¤‚y™ur )

[ ١٣ : ‫ ( ] ﻓﺎﻃﺮ‬4 ‘wK|¡•B 9@y_L{ “Ì•øgs† @@à2 t•yJs)ø9$#ur }§ôJ¤±9$# t•¤‚y™ur )

[ ٤٥ : ‫‘ ( ( ] ﻓﺎﻃﺮ‬wK|¡•B 9@y_r& #’n<Î) öNèd㕽jzxsム`Å6»s9ur )

[ ٥ : ‫ ( ] ﺍﻟﺰﻣﺮ‬3 ‘‡K|¡•B 9@y_L{ “Ì•øgs† @@à2 ( t•yJs)ø9$#ur }§ôJ¤±9$# t•¤‚y™ur )

[ ٤٢ : ‫ ( ] ﺍﻟﺰﻣﺮ‬4 ‘‡K|¡•B 9@y_r& #’n<Î) #“t•÷zW{$# ã@Å™ö•ãƒur )

[ ٦٧ : ‫ ( ] ﻏﺎﻓﺮ‬šcqè=É)÷ès? öNà6¯=yès9ur ‘wK|¡•B Wxy_r& (#þqäóè=ö7tFÏ9ur )

[ ١٤ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬4 öNæhuZ÷•t/ zÓÅÓà)©9 ‘wK|¡•B 9@y_r& #’n<Î) y7Îi/¢‘ `ÏB ôMs)t7y™ ×pyJÎ=x. Ÿwöqs9ur )

] ( 4 ‘wK|¡•B 9@y_r&ur Èd,ysø9$$Î/ žwÎ) !$yJßgoYøŠt/ $tBur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# $oYø)n=yz $tB )
[ ٣ : ‫ﺍﻷﺣﻘﺎﻑ‬
[ ٤ : ‫ ( ] ﻧﻮﺡ‬4 ‘‡K|¡•B 9@y_r& #’n<Î) öNä.ö•½jzxsãƒur ö/ä3Î/qçRèŒ `ÏiB /ä3s9 ö•Ïÿøótƒ )
$ $ $
‫ ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ‬، ‫ ﺍﻟﺬﻱ ﻳﺼﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻫﻮ ﷲ ﺗﻌﺎﱃ‬‫ﺍﻹﺧﻼﺹ ﺍﳊﻖ‬
‫ ﺗﺮﺩ ﻓﻴﻬﺎ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻳﺼﻒ‬، ‫ﺍﺕ‬‫ ( ﻣﺮ‬٣ ) ‫ ( ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬$TÁÎ=øƒèC ) ‫ﻛﻠﻤﺔ‬
.. ‫ﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﷲ ﺗﻌﺎﱃ‬
[ ٢ : ‫ ( ] ﺍﻟﺰﻣﺮ‬šúïÏe$!$# çm©9 $TÁÎ=øƒèC ©!$# ωç7ôã$$sù )

[ ١١ : ‫ ( ] ﺍﻟﺰﻣﺮ‬tûïÏe$!$# çm©9 $TÁÎ=øƒèC ©!$# y‰ç7ôãr& ÷br& ßNö•ÏBé& þ’ÎoTÎ) ö@è% )

 ٢٣٣ 
[ ١٤ : ‫ ( ] ﺍﻟﺰﻣﺮ‬ÓÍ_ƒÏŠ ¼ã&©! $TÁÎ=øƒèC ߉ç7ôãr& ©!$# È@è% )

‫ ﻧﺮﺍﻫﺎ ﺃﻳﻀﺎﹰ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺼﻒ‬، ‫ﺓ ﻭﺍﺣﺪﺓ‬‫( ﻣﺮ‬ tbqÝÁÎ=øƒèC ) ‫ﻭﺗﺮﺩ ﻛﻠﻤﺔ‬
.. ‫ﺍﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ‬
¼çms9 ß`øtwUur öNä3è=»yJôãr& öNä3s9ur $oYè=»yJôãr& !$oYs9ur öNà6š/u‘ur $uZš/u‘ uqèdur «!$# ’Îû $oYtRq•_!$ysè?r& ö@è% )

[ ١٣٩ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tbqÝÁÎ=øƒèC

‫ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ‬، ‫ﺍﺕ‬‫ ( ﻣﺮ‬٧ ) ‫ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬úüÅÁÎ=øƒèC ) ‫ﻭﺗﺮﺩ ﻛﻠﻤﺔ‬

.. ‫ﻳﺼﻒ ﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﷲ ﺗﻌﺎﱃ‬
[ ٢٩ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbrߊqãès? öNä.r&y‰t/ $yJx. 4 tûïÏe$!$# ã&s! šúüÅÁÎ=øƒèC çnqãã÷Š$#ur )

[ ٢٢ : ‫ ( ] ﻳﻮﻧﺲ‬tûïÏe$!$# ã&s! tûüÅÁÎ=øƒèC ©!$# (#âqtãyŠ )

[ ٦٥ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬tûïÏe$!$# çms9 tûüÅÁÎ=øƒèC ©!$# (#âqtãyŠ )

[ ٣٢ : ‫ ( ] ﻟﻘﻤﺎﻥ‬tûïÏe$!$# ã&s! tûüÅÁÎ=øƒèC ©!$# (#âqtãyŠ )

[ ١٤ : ‫ ( ] ﻏﺎﻓﺮ‬tbrã•Ïÿ»s3ø9$# onÌ•x. öqs9ur tûïÏe$!$# çms9 šúüÅÁÎ=÷‚ãB ©!$# (#qãã÷Š$$sù )

[ ٦٥ : ‫ ( ] ﻏﺎﻓﺮ‬3 šúïÏe$!$# ã&s! tûüÅÁÎ=øƒèC çnqãã÷Š$$sù uqèd žwÎ) tm»s9Î) Iw Ž†ysø9$# uqèd )

[ ٥ : ‫ﻨﺔ‬‫ ( ] ﺍﻟﺒﻴ‬tûïÏe$!$# ã&s! tûüÅÁÎ=øƒèC ©!$# (#r߉ç6÷èu‹Ï9 žwÎ) (#ÿrâ•ÉDé& !$tBur )

‫ﺨﻠﹶﺼﺎﹰ ﷲ‬‫ﺓ ﻭﺍﺣﺪﺓ ﻟﺘﺼﻒ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻮﻧﻪ ﻣ‬‫ ( ﻣﺮ‬$TÁn=øƒèC ) ‫ﻭﺗﺮﺩ ﻛﻠﻤﺔ‬
.. ‫ﺗﻌﺎﱃ‬
[ ٥١ : ‫ ( ] ﻣﺮﱘ‬$|‹Î;¯R Zwqß™u‘ tb%x.ur $TÁn=øƒèC tb%x. ¼çm¯RÎ) 4 #Óy›qãB É=»tGÅ3ø9$# ’Îû ö•ä.øŒ$#ur )
 ٢٣٤ 
‫ ﺗﻜﻮﻥ ﻓﻴﻬﺎ‬، ‫ﺍﺕ‬‫ ( ﻣﺮ‬٨ ) ‫( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬ šúüÅÁn=øÜßJø9$# ) ‫ﻭﺗﺮﺩ ﻛﻠﻤﺔ‬
.. ‫ﺔ ﷲ ﺗﻌﺎﱃ‬‫ﲨﻴﻌﻬﺎ ﻣﻘﺘﺮﻧﺔﹰ ﺑﺼﻔﺔ ﺍﻟﻌﺒﻮﺩﻳ‬
[ ٢٤ : ‫ ( ] ﻳﻮﺳﻒ‬šúüÅÁn=øÜßJø9$# $tRÏŠ$t6Ïã ô`ÏB ¼çm¯RÎ) )

[ ٤٠ : ‫ ( ] ﺍﳊﺠﺮ‬šúüÅÁn=øÜßJø9$# ãNåk÷]ÏB š‚yŠ$t6Ïã žwÎ) )

[ ٤٠ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬tûüÅÁn=øÜßJø9$# «!$# yŠ$t7Ïã žwÎ) )

[ ٧٤ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬šúüÅÁn=øÜßJø9$# «!$# yŠ$t6Ïã žwÎ) )

[ ١٢٨ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬šúüÅÁn=øÜßJø9$# «!$# yŠ$t7Ïã žwÎ) )

[ ١٦٠ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬tûüÅÁn=øÜßJø9$# «!$# yŠ$t7Ïã žwÎ) )

[ ١٦٩ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬tûüÅÁn=øÜßJø9$# «!$# yŠ$t7Ïã $¨Yä3s9 )

[ ٨٣ : ‫ ( ] ﺹ‬šúüÅÁn=øÜßJø9$# ãNßg÷YÏB x8yŠ$t7Ïã žwÎ) )

‫ﻛﻞﱡ ﺫﻟﻚ ﻳﺘﺒﻊ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻄﻠﻖ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ‬
..
$ $ $
‫ ﻫﺬﻩ‬.. ‫ﺍﻟﺮﺿﻮﺍﻥ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﺼﻔﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ ﰲ ﲨﻴﻊ ﻣﺮﺍﺕ ﻭﺭﻭﺩﻫﺎ ﰲ‬، ‫ ( ﺑﺎﷲ ﺗﻌﺎﱃ‬bºuqôÊÍ‘ ) ‫ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬
.. ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
[ ١٥ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬3 «!$# šÆÏiB ÒcºuqôÊÍ‘ur ×ot•£gsÜ•B Ólºurø—r&ur $ygŠÏù tûïÏ$Î#»yz )

[ ١٦٢ : ‫!« ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬$# z`ÏiB 7Ýy‚|¡Î0 uä!$t/ .`yJx. «!$# tbºuqôÊÍ‘ yìt6©?$# Ç`yJsùr& )

[ ١٧٤ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬AOŠÏàtã @@ôÒsù rèŒ ª!$#ur 3 «!$# tbºuqôÊÍ‘ (#qãèt7¨?$#ur )

 ٢٣٥ 
[ ٢١ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬5bºuqôÊÍ‘ur çm÷YÏiB 7pyJômt•Î/ Oßgš/u‘ öNèdçŽÅe³t6ム)

[ ٧٢ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬ÞOŠÏàyèø9$# ã—öqxÿø9$# uqèd y7Ï9ºsŒ 4 çŽt9ò2r& «!$# šÆÏiB ×bºuqôÊÍ‘ur )

[ ١٠٩ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬AbºuqôÊÍ‘ur «!$# šÆÏB 3“uqø)s? 4’n?tã ¼çmuZ»u‹ø^ç/ š[¢™r& ô`yJsùr& )

[ ٢٠ : ‫ ( ] ﺍﳊﺪﻳﺪ‬4 ×bºuqôÊÍ‘ur «!$# z`ÏiB ×ot•ÏÿøótBur Ó‰ƒÏ‰x© Ò>#x‹tã Íot•ÅzFy$# ’Îûur )

[ ٢٧ : ‫!« ( ] ﺍﳊﺪﻳﺪ‬$# ÈbºuqôÊÍ‘ uä!$tóÏGö/$# žwÎ) óOÎgøŠn=tæ $yg»uZö;tGx. $tB )

‫ ﻧﺮﺍﳘﺎ ﺗﺮﺩﺍﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ‬، ( ¼çmtRºuqôÊÍ‘ ) ‫ ﻭﻛﺬﻟﻚ ﻛﻠﻤﺔ‬، ( 4 $ZRºuqôÊÍ‘ur ) ‫ﻭﻛﻠﻤﺔ‬

.. ‫ﺗﻌﺎﱃ ﺩﺍﺋﻤﺎﹰ ﻣﺘﻌﻠﹼﻘﺘﲔ ﺑﺎﷲ ﺗﻌﺎﱃ‬
[ ٢ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬4 $ZRºuqôÊÍ‘ur öNÍkÍh5§‘ `ÏiB WxôÒsù tbqäótGö6tƒ )

[ ١٦ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬ÉO»n=¡¡9$# Ÿ@ç7ß™ ¼çmtRºuqôÊÍ‘ yìt7©?$# ÇÆtB ª!$# ÏmÎ/ “ωôgtƒ )

[ ٢٨ : ‫¼ ( ] ﳏﻤﺪ‬çmtRºuqôÊÍ‘ (#qèdÌ•Ÿ2ur ©!$# xÝy‚ó™r& !$tB (#qãèt7¨?$# ÞOßg¯Rr'Î/ š•Ï9ºsŒ )

[ ٢٩ : ‫ ( ( ] ﺍﻟﻔﺘﺢ‬$ZRºuqôÊÍ‘ur «!$# z`ÏiB WxôÒsù tbqäótGö6tƒ )

[ ٨ : ‫ ( ] ﺍﳊﺸﺮ‬$ZRºuqôÊÍ‘ur «!$# z`ÏiB WxôÒsù tbqäótGö6tƒ )

$ $ $

‫ ( ﺍﻟﱵ‬È,ŠÏFyèø9$# ) ‫ ﻭﺣﻴﺪ ﻫﻮ ﻛﻠﻤﺔ‬‫ ﻕ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺸﺘﻖ‬، ‫ ﺕ‬، ‫ﻟﻠﺠﺬﺭ ) ﻉ‬

‫ ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ‬.. ‫ ﲟﻌﲎ ﺍﻷﻣﺎﻥ‬، ‫ ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﻌﲏ ﺍﻟﻌﺘﻖ‬، ‫ﺗﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺗﺮﺩ ﻣﺮ‬
Ĩ$¨Y=Ï9 yìÅÊãr ;MøŠt/ tA¨rr& ¨bÎ) ) : ‫ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‬، ‫ﻻ ﺗﻜﻮﻥ – ﰲ ﺍﻟﺪﻧﻴﺎ – ﺇﻻﱠ ﻟﺒﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ‬
¼ã&s#yzyŠ `tBur ( zOŠÏdºt•ö/Î) ãP$s)¨B ×M»uZÉi•t/ 7M»tƒ#uä ÏmŠÏù ÇÒÏÈ tûüÏJn=»yèù=Ïj9 “Y‰èdur %Z.u‘$t7ãB sp©3t6Î/ “Ï%©#s9

È,ŠÏFyèø9$# ) ‫ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬... [ ٩٧ – ٩٦ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬3 $YYÏB#uä tb%x.

.. ‫ﻤﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺗﲔ ﺍﻟﻠﺘﲔ ﺗﺮﺩ‬‫ ( ﰲ ﺍﳌﺮ‬Mø•t7ø9$# ) ‫( ﺑﻜﻠﻤﺔ‬
 ٢٣٦ 
[ ٢٩ : ‫ ( ] ﺍﳊﺞ‬È,ŠÏFyèø9$# ÏMøŠt7ø9$$Î/ (#qèù§q©Üu‹ø9ur öNèdu‘rä‹çR (#qèùqã‹ø9ur öNßgsWxÿs? (#qàÒø)u‹ø9 ¢OèO )

[ ٣٣ : ‫ ( ] ﺍﳊﺞ‬È,ŠÏFyèø9$# ÏMø•t7ø9$# ’n<Î) !$yg•=ÏtxC ¢OèO ‘wK|¡•B 9@y_r& #’n<Î) ßìÏÿ»oYtB $pkŽÏù ö/ä3s9 )
$ $ $
.. ‫ ﻟﻪ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﺷﺮ‬، ‫ ﻓﻬﻲ ﻟﻴﺴﺖ ﺧﲑﺍﹰ ﻟﻺﻧﺴﺎﻥ‬، ‫ﺍﻟﺒﺨﻞ ﻣﺴﺄﻟﺔ ﻻ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ‬
@ŽŸ° uqèd ö@t/ ( Nçl°; #ZŽö•yz uqèd ¾Ï&Î#ôÒsù `ÏB ª!$# ãNßg9s?#uä !$yJÎ/ tbqè=y‚ö7tƒ tûïÏ%©!$# ¨ûtù|¡øts† Ÿwur )
$oÿÏ3 ª!$#ur 3 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ß^ºuŽ•ÏB ¬!ur 3 ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¾ÏmÎ/ (#qè=σr2 $tB tbqè%§qsÜã‹y™ ( öNçl°;

[ ١٨٠ : ‫× ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬Ž•Î6yz tbqè=yJ÷ès?

‫ﺭﻫﺎ‬‫ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‬.. ‫ﻓﺎﻟﺒﺨﻞ ﻣﺴﺄﻟﺔ ﺗﺮﺗﺒﻂ ﺑﺄﻣﺮ ﺍﻟﻨﺎﺱ ﻭﻻ ﺗﺮﺗﺒﻂ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬
) ‫ ﻟﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ‬.. ‫( ﺑﺄﻣﺮ ﺍﻟﻨﺎﺱ‬ È@÷‚ç7ø9$$Î/ ) ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬
.. ‫ﺗﲔ ﺃﺗﺖ ﻓﻴﻬﻤﺎ ﻣﻘﺘﺮﻧﺔ ﺑﺄﻣﺮ ﺍﻟﻨﺎﺱ‬‫ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮ‬È@÷‚ç7ø9$$Î/
`ÏB ª!$# ãNßg9s?#uä !$tB šcqßJçFò6tƒur È@÷‚ç7ø9$$Î/ šZ$¨Y9$# tbrâ•ßDù'tƒur tbqè=y‚ö7tƒ tûïÏ%©!$# )
[ ٣٧ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$YY‹Îg•B $\/#x‹tã tûïÌ•Ïÿ»x6ù=Ï9 $tRô‰tFôãr&ur 3 ¾Ï&Î#ôÒsù

߉ŠÏJptø:$# •ÓÍ_tóø9$# uqèd ©!$# ¨bÎ*sù ¤AuqtGtƒ `tBur 3 È@÷‚ç7ø9$$Î/ }¨$¨Z9$# tbrâ•ßDù'tƒur šcqè=y‚ö7tƒ tûïÏ%©!$# )

[ ٢٤ : ‫( ] ﺍﳊﺪﻳﺪ‬
$ $ $

‫ ﻣﺎ ﺇﱃ‬‫ ﻻ ﺗﻌﲏ ﺃﺑﺪﺍﹰ ﺍﻧﺘﺴﺎﺏ ﺇﻧﺴﺎﻥ‬، ‫ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫ ( ﻛﻤﺎ ﻳﺼﻮ‬¥bqãZøg¤C ) ‫ﺍﻟﺼﻔﺔ‬
‫ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﻭﺭﻭﺩ‬.. ‫ ﻭﻻ ﻋﻴﺸﻪ ﰲ ﻋﺎﱂ ﺍﳉﻦ‬، ‫ﻋﺎﱂ ﺍﳉﻦ‬
، ‫ ﻣﻦ ﺍﻟﺒﺸﺮ‬‫ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﻭﺻﻔﺎﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻷﻱ‬¥bqãZøg¤C ) ‫ﻛﻠﻤﺔ‬
‫ﺎ ﺿﻤﻦ ﺳﻴﺎﻕﹴ‬‫ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ﺇﻣ‬، ‫ﺓ‬‫ ( ﻣﺮ‬١١ ) ‫ﻓﻘﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
 ٢٣٧ 
‫ﺎ ﺿﻤﻦ ﺳﻴﺎﻕﹴ‬‫ ﻭﺇﻣ‬، ( ¥bqãZøg¤C ) ‫ﺬﻩ ﺍﻟﺼﻔﺔ‬ ‫ﻬﺎﻡ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻟﺮﺳﻞ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﺍﺗ‬‫ﺭ‬‫ﻗﺮﺁﱐﱟ ﻳﺼﻮ‬
.. ‫ﻗﺮﺁﱐﱟ ﻳﺼﻮﺭ ﻧﻔﻲ ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﻩ ﺍﻟﺼﻔﺔ ﻋﻦ ﺭﺳﻠﻪ‬
[ ٦ : ‫× ( ] ﺍﳊﺠﺮ‬bqãZôfyJs9 y7¨RÎ) ã•ø.Ïe%!$# Ïmø‹n=tã tAÌh“çR “Ï%©!$# $pkš‰r'¯»tƒ (#qä9$s%ur )

[ ٢٧ : ‫× ( ] ﺍﻟﺸﻌﺮﺍﺀ‬bqãZôfyJs9 óOä3ö‹s9Î) Ÿ@Å™ö‘é& ü“Ï%©!$# ãNä3s9qß™u‘ ¨bÎ) tA$s% )

[ ٣٦ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬¥bqãZøg¤C 9•Ïã$t±Ï9 $oYÏGygÏ9#uä (#þqä.Í‘$tGs9 $¨Zͬr& tbqä9qà)tƒur )

[ ١٤ : ‫ ( ] ﺍﻟﺪﺧﺎﻥ‬îbqãZøg¤C ÒO¯=yèãB (#qä9$s%ur çm÷Ztã (#öq©9uqs? §NèO )

[ ٣٩ : ‫× ( ] ﺍﻟﺬﺍﺭﻳﺎﺕ‬bqãZøgxC ÷rr& í•Ås»y™ tA$s%ur ¾ÏmÏZø.ã•Î/ 4’¯<uqtGsù )

‫ ( ] ﺍﻟﺬﺍﺭﻳﺎﺕ‬îbqãZøgxC ÷rr& í•Ïm$y™ (#qä9$s% žwÎ) @Aqß™§‘ `ÏiB NÎgÎ=ö7s% `ÏB tûïÏ%©!$# ’tAr& !$tB y7Ï9ºx‹x. )
[ ٥٢ :
[ ٢٩ : ‫ ( ] ﺍﻟﻄﻮﺭ‬AbqãZøgxC Ÿwur 9`Ïd%s3Î/ y7În/u‘ ÏMyJ÷èÏZÎ/ |MRr& !$yJsù ö•Åe2x‹sù )

[ ٩ : ‫ ( ] ﺍﻟﻘﻤﺮ‬t•Å_ߊø—$#ur ×bqãZøgxC (#qä9$s%ur $tRy‰ö6tã (#qç/¤‹s3sù 8yqçR ãPöqs% öNßgn=ö6s% ôMt/¤‹x. * )

[ ٢ : ‫ ( ] ﺍﻟﻘﻠﻢ‬5bqãZôfyJÎ/ y7În/u‘ ÏpyJ÷èÏZÎ/ |MRr& !$tB )

¼çm¯RÎ) tbqä9qà)tƒur t•ø.Ïe%!$# (#qãèÏÿxœ $£Js9 óOÏdÌ•»|Áö/r'Î/ y7tRqà)Ï9÷”ã•s9 (#rã•xÿx. tûïÏ%©!$# ߊ%s3tƒ bÎ)ur )
[ ٥١ : ‫× ( ] ﺍﻟﻘﻠﻢ‬bqãZôfpRmQ

[ ٢٢ : ‫ ( ] ﺍﻟﺘﻜﻮﻳﺮ‬5bqãZôfyJÎ/ /ä3ç6Ïm$|¹ $tBur )

$ $ $

، ‫ﺍﺕ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫( ﰲ ﲨﻴﻊ ﻣﺮ‬ ã•ÏÛ$sù ) ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬
‫ ﻣﻄﻠﻖ‬‫ ﻭﻛﻴﻒ ﺃﻥﱠ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻫﻮ ﺗﺼﻮﻳﺮ‬، ( 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ) ‫ﺔ‬‫ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
.. ‫ﺔ‬‫ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‬ ‫ﺔ ﺍﳌﻮﺻﻮﻓﺔ‬‫ﻟﻠﺤﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴ‬
 ٢٣٨ 
[ ١٤ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Ì•ÏÛ$sù $|‹Ï9ur ä‹ÏƒªBr& «!$# uŽö•xîr& ö@è% )

[ ١٠١ : ‫ ( ( ] ﻳﻮﺳﻒ‬Íot•ÅzFy$#ur $u‹÷R‘‰9$# ’Îû ¾Çc’Í<ur |MRr& ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t•ÏÛ$sù )

[ ١٠ : ‫ ( ( ] ﺇﺑﺮﺍﻫﻴﻢ‬ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Ì•ÏÛ$sù A7x© «!$# ’Îûr& óOßgè=ߙ①ôMs9$s% * )

[ ١ : ‫ ( ] ﻓﺎﻃﺮ‬ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Ì•ÏÛ$sù ¬! ߉ôJptø:$# )

[ ٤٦ : ‫ ( ] ﺍﻟﺰﻣﺮ‬ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t•ÏÛ$sù §Nßg¯=9$# È@è% )

[ ١١ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ã•ÏÛ$sù )

$ $ $

‫ﺍﺕ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ] ﻭﻫﻲ‬‫ ( ﰲ ﲨﻴﻊ ﻣﺮ‬4 5bô‰tã ) ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬
‫ ﻓﻬﺬﺍ‬.. ( M»¨Zy_ ) ‫ ﺑﺎﻟﻜﻠﻤﺔ‬، [ ‫ ﻥ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬، ‫ ﺩ‬، ‫ ﺍﻟﻮﺣﻴﺪ ﻟﻠﺠﺬﺭ ) ﻉ‬‫ﺍﳌﺸﺘﻖ‬
.. ‫ﺔ‬‫ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‬ ‫ ﻣﻄﻠﻖ ﻟﻠﺤﻘﺎﺋﻖ ﺍﳌﺘﻌﻠﹼﻘﺔ‬‫ﺍﻻﻗﺘﺮﺍﻥ ﻫﻮ ﺗﺼﻮﻳﺮ‬
[ ٧٢ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬4 5bô‰tã ÏM»¨Zy_ †Îû Zpt6ÍhŠsÛ z`Å3»|¡tBur )

[ ٢٣ : ‫ ( ] ﺍﻟﺮﻋﺪ‬$pktXqè=äzô‰tƒ 5bô‰tã àM»¨Zy_ )

[ ٣١ : ‫ ( ( ] ﺍﻟﻨﺤﻞ‬ã•»yg÷RF{$# $pkÉJøtrB `ÏB “Ì•øgrB $pktXqè=äzô‰tƒ 5bô‰tã àM»¨Zy_ )

[ ٣١ : ‫ ( ] ﺍﻟﻜﻬﻒ‬ã•»pk÷XF{$# ãNÍkÉJøtrB `ÏB “Ì•øgrB 5bô‰tã àM»¨Zy_ öNçlm; y7Í´¯»s9'ré& )

[ ٦١ : ‫ ( ] ﻣﺮﱘ‬4 Í=ø‹tóø9$$Î/ ¼çnyŠ$t7Ïã ß`»oH÷q§•9$# y‰tãur ÓÉL©9$# Abô‰tã ÏM»¨Zy_ )

[ ٧٦ : ‫ ( ] ﻃﻪ‬ã•»pk÷XF{$# $pkÉJøtrB `ÏB “Ì•øgrB 5bô‰tã àM»¨Zy_ )

[ ٣٣ : ‫ ( ] ﻓﺎﻃﺮ‬$pktXqè=äzô‰tƒ 5bô‰tã àM»¨Zy_ )

[ ٥٠ : ‫ ( ] ﺹ‬Ü>ºuqö/F{$# ãNçl°; Zpys-Gxÿ•B 5bô‰tã ÏM»¨Yy_ )

 ٢٣٩ 
[ ٨ :‫ ( ] ﻏﺎﻓﺮ‬öNßg¨?‰tãur ÓÉL©9$# Abô‰tã ÏM»¨Zy_ óOßgù=Åz÷Šr&ur $uZ-/u‘ )

[ ١٢ : ‫ ( ] ﺍﻟﺼﻒ‬ãLìÏàyèø9$# ã—öqxÿø9$# y7Ï9ºsŒ 4 5bô‰tã ÏM»¨Zy_ ’Îû Zpt6ÍhŠsÛ z`Å3»|¡tBur )

[ ٨ : ‫ﻨﺔ‬‫ ( ] ﺍﻟﺒﻴ‬5bô‰tã àM»¨Zy_ öNÍkÍh5u‘ y‰ZÏã ôMèdät!#t“y_ )

$ $ $

‫ﺍﺕ ﻭﺭﻭﺩﻫﺎ ﰲ‬‫> ( [ ﰲ ﲨﻴﻊ ﻣﺮ‬ö•s3ø9$# ) ، ( >ö•x. ) ] ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬

، [ ‫ ﺏ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬، ‫ ﺭ‬، ‫ ﺍﻟﻮﺣﻴﺪ ﻟﻠﺠﺬﺭ ) ﻙ‬‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ] ﻭﻫﻲ ﺍﳌﺸﺘﻖ‬
.. [ ( $yJßg»uZøŠ¯gwUur ) ، ( m»uZøŠ¤ftRur ) ، ( m»uZø‹¤fuZsù ) ، ( Nä3‹ÉdfuZム) ] ‫ﲟﺴﺄﻟﺔ ﺍﻟﻨﺠﺎﺓ‬
.. ‫ﺔ‬‫ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‬ ‫ ﻣﻄﻠﻖ ﻟﻠﺤﻘﺎﺋﻖ ﺍﳌﺘﻌﻠﹼﻘﺔ‬‫ﻓﻬﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﻫﻮ ﺗﺼﻮﻳﺮ‬
[ ٦٤ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbqä.ÎŽô³è? öNçFRr& §NèO 5>ö•x. Èe@ä. `ÏBur $pk÷]ÏiB Nä3‹ÉdfuZムª!$# È@è% )

[ ٧٦ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬ÉOŠÏàyèø9$# É>ö•x6ø9$# šÆÏB ¼ã&s#÷dr&ur çm»uZø‹¤fuZsù ¼çms9 $uZö6yftGó™$$sù )

[ ٧٦ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬ËLìÏàyèø9$# É>ö•s3ø9$# šÆÏB ¼ã&s#÷dr&ur çm»uZøŠ¤ftRur )

[ ١١٥ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬ÉOŠÏàyèø9$# É>ö•x6ø9$# z`ÏB $yJßgtBöqs%ur $yJßg»uZøŠ¯gwUur )

$ $ $
‫ ﻭﻣﻦ‬، ‫ﻱ ﺇﱃ ﺍﻟﻌﺪﺍﻭﺓ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻄﺮﻓﲔ‬‫ﻋﻨﺪﻣﺎ ﺗﻘﻊ ﺍﻟﺒﻐﻀﺎﺀ ﺑﲔ ﻃﺮﻓﲔ ﻓﺈﻥﱠ ﺫﻟﻚ ﻳﺆﺩ‬
‫ﺭﻫﺎ‬‫ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‬.. ‫ﻱ ﺇﱃ ﺍﻟﺒﻐﻀﺎﺀ‬‫ﺆﺩ‬‫ ﺃﻥ ﺗ‬‫ ﺛﺎﻧﻴﺔ ﻋﻨﺪﻣﺎ ﺗﻘﻊ ﺍﻟﻌﺪﺍﻭﺓ ﺑﻴﻨﻬﻤﺎ ﻻ ﺑﺪ‬‫ﺟﻬﺔ‬
، ‫ ( [ ﻣﻊ ﺑﻌﻀﻬﻤﺎ‬âä!$ŸÒøót7ø9$# ) ، ( our#y‰yèø9$# ) ] ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺘﲔ‬
.. [ ( $uZoY÷•t/ ) ، ( Nä3uZ÷•t/ ) ، ( NßgoY÷•t/ ) ] ‫ﻭﳘﺎ ﻣﺴﺒﻮﻗﺘﺎﻥ ﺑﺈﺣﺪﻯ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ ﻣﻨﻬﺎ ﻭﺍﺣﺪﺓ ﻓﻘﻂ‬، ‫ﺍﺕ‬‫ ( ﻣﺮ‬٥ ) ‫ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬âä!$ŸÒøót7ø9$# ) ‫ﻟﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ‬
) ، ( NßgoY÷•t/ ) ] ‫ ﺃﻱ ﻏﲑ ﻣﻘﺘﺮﻧﺔ ﺑﺈﺣﺪﻯ ﺍﻟﻜﻠﻤﺎﺕ‬، ‫ ﻭﺍﺣﺪ‬‫ﺭ ﺍﻟﺒﻐﻀﺎﺀ ﻣﻦ ﻃﺮﻑ‬‫ﺗﺼﻮ‬
Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ ) .. ‫ ﻭﻟﺬﻟﻚ ﻻ ﻧﺮﺍﻫﺎ ﺗﻘﺘﺮﻥ ﺑﺎﻟﻌﺪﺍﻭﺓ‬.. [ ( $uZoY÷•t/ ) ، ( Nä3uZ÷•t/
 ٢٤٠ 
ô`ÏB âä!$ŸÒøót7ø9$# ÏNy‰t/ ô‰s% ÷L—êÏYtã $tB (#r–Šur Zw$t6yz öNä3tRqä9ù'tƒ Ÿw öNä3ÏRrߊ `ÏiB ZptR$sÜÎ/ (#rä‹Ï‚-Gs?

‫ ( ] ﺁﻝ‬tbqè=É)÷ès? ÷LäêZä. bÎ) ( ÏM»tƒFy$# ãNä3s9 $¨Y¨•t/ ô‰s% 4 çŽt9ø.r& öNèdâ‘r߉߹ ‘Ïÿ÷‚è? $tBur öNÎgÏdºuqøùr&
[ ١١٨ : ‫ﻋﻤﺮﺍﻥ‬
) ] ‫ ﻧﺮﺍﻫﺎ ﺗﻘﺘﺮﻥ ﺑﺈﺣﺪﻯ ﺍﻟﻜﻠﻤﺎﺕ‬، ( âä!$ŸÒøót7ø9$# ) ‫ﺎ ﺍﻟﺼﻮﺭ ﺍﻷﺭﺑﻊ ﺍﶈﻴﻄﺔ ﺑﻜﻠﻤﺔ‬‫ﺃﻣ‬
‫ ﻭﻫﻲ‬، ( our#y‰yèø9$# ) ‫ ﻭﺑﺎﻟﺘﺎﱄ ﺗﻘﺘﺮﻥ ﺑﻜﻠﻤﺔ‬، [ ( $uZoY÷•t/ ) ، ( Nä3uZ÷•t/ ) ، ( NßgoY÷•t/
.. ‫ﻓﺔ‬‫ ( ﺍﳌﻌﺮ‬our#y‰yèø9$# ) ‫ﺎ ﺍﻟﱵ ﺗﺮﺩ ﻓﻴﻬﺎ ﻛﻠﻤﺔ‬‫ﺍﻟﺼﻮﺭ ﺫﺍ‬
[ ١٤ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬4 ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ 4’n<Î) uä!$ŸÒøót7ø9$#ur nour#y‰yèø9$# ãNßgoY÷•t/ $oY÷ƒt•øîr'sù )

[ ٦٤ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬4 ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ 4’n<Î) uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNæhuZ÷•t/ $uZøŠs)ø9r&ur )

[ ٩١ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNä3uZ÷•t/ yìÏ%qムbr& ß`»sÜø‹¤±9$# ߉ƒÌ•ãƒ $yJ¯RÎ) )

[ ٤ : ‫ ( ] ﺍﳌﻤﺘﺤﻨﺔ‬#´‰t/r& âä!$ŸÒøót7ø9$#ur äourºy‰yèø9$# ãNä3uZ÷•t/ur $uZoY÷•t/ #y‰t/ur )

$ $ $
‫ ﻓﺎﳊﺮﻳﻖ ﻳﻘﺘﺮﻥ‬، ‫ ﻓﻼ ﺣﺮﻳﻖ ﺩﻭﻥ ﻋﺬﺍﺏ‬، ‫ﻱ ﺇﱃ ﺍﻟﻌﺬﺍﺏ‬‫ﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﺍﳊﺮﻳﻖ ﻳﺆﺩ‬
( È,ƒÍ•ptø:$# ) ‫ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬‫ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‬.. ‫ﺑﺎﻟﻌﺬﺍﺏ ﻭﻳﻘﺘﻀﻴﻪ‬
، ‫ﺍﺕ‬‫ ( ﻣﺮ‬٥ ) ‫ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬È,ƒÍ•ptø:$# ) ‫ ﻟﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ‬.. ( U#x‹tã ) ‫ﺑﻜﻠﻤﺔ‬
.. ‫ﺃﺗﺖ ﻓﻴﻬﺎ ﻣﻀﺎﻓﺔ ﻟﻠﻌﺬﺍﺏ ﻭﻣﻘﺘﺮﻧﺔ ﺑﻪ‬
] ( È,ƒÍ•yÛø9$# šU#x‹tã (#qè%rèŒ ãAqà)tRur 9d,ym ÎŽö•tóÎ/ uä!$uŠÎ;/RF{$# ãNßgn=÷Fs%ur (#qä9$s% $tB Ü=çGõ3oYy™ )
[ ١٨١ : ‫ﺁﻝ ﻋﻤﺮﺍﻥ‬
[ ٥٠ : ‫ ( ] ﺍﻷﻧﻔﺎﻝ‬È,ƒÍ•yÛø9$# šU#x‹tã (#qè%rèŒur öNèdt•»t/÷Šr&ur öNßgydqã_ãr šcqç/ÎŽôØo„ )

[ ٩ : ‫ ( ] ﺍﳊﺞ‬È,ƒÍ•ptø:$# z>#x‹tã ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¼çmà)ƒÉ‹çRur ( Ó“÷“Åz $u‹÷R‘‰9$# ’Îû ¼çms9 )

 ‫‪٢٤١ ‬‬
‫) ‪] ( È,ƒÍ•ptø:$# z>#x‹tã (#qè%rèŒur $pkŽÏù (#r߉‹Ïãé& AdOxî ô`ÏB $pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=à2‬‬
‫ﺍﳊﺞ ‪[ ٢٢ :‬‬
‫)‪öNçlm;ur tL©èygy_ Ü>#x‹tã óOßgn=sù (#qç/qçGtƒ óOs9 §NèO ÏM»oYÏB÷sßJø9$#ur tûüÏZÏB÷sßJø9$# (#qãYtGsù tûïÏ%©!$# žcÎ‬‬ ‫)‬
‫‪ ] ( È,ƒÍ•ptø:$# Ü>#x‹tã‬ﺍﻟﱪﻭﺝ ‪[ ١٠ :‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫) ‪Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺰ‪‬ﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ‪:‬‬
‫«‪ ] ( &äóÓx‬ﺍﻟﻨﺤﻞ ‪ ، [ ٨٩ :‬ﻓﺎﳌﻨﻬﺞ ﻛﻞﱡ ﺍﳌﻨﻬﺞ ﳏﺘﻮﻯ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺑﻌﻤﻘﻴﻪ‬
‫ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ‪ ،‬ﻓﻼ ﻣﻨﻬﺞ ﺧﺎﺭﺝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻻ ﺗﻀﻴﻒ ﺃﺣﻜﺎﻣﺎﹰ ﺇﱃ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗ‪‬ﻔﺴ‪‬ﺮ ﻛﻠﻴ‪‬ﺎﺕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺴﺘﻄﻴﻊ ﺭﺅﻳﺘﻬﺎ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻋﺪﺓ ﻣﻨﺎﻇﲑ ﻭﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﻣﻦ ﻫﺬﻩ ﺍﳌﻨﺎﻇﲑ ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻫﻮ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ ) ‪ ( @è%‬ﺧﻠﻒ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳊﺎﻣﻠﺔ ﻟﻜﻠﻤﺔ ) „‪ ، ( 7tRqçFøÿtGó¡o‬ﺃﻭ ﻟﻜﻠﻤﺔ ) „‪ ( •tRqè=t«ó¡o‬ﺃﻭ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫) „‪ ، ( â¨$¨Z9$# y7è=t«ó¡o‬ﻭﺫﻟﻚ ﺗﺄﻛﻴﺪ‪ ‬ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺣﱴ ﰲ ﻃﻠﺐ ﺍﻟﻔﺘﻮﻯ ﺍﳌﹸﻮﺟ‪‬ﻬﺔ ﻟﺸﺨﺺ ﺍﻟﻨﱯ‪‬‬
‫‪ r‬ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺣﱴ ﰲ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻮﺟ‪‬ﻬﺔ ﻟﺸﺨﺺ ﺍﻟﻨﱯ ‪ ، r‬ﺣﱴ ﰲ ﺫﻟﻚ ‪ ،‬ﻳﺄﺧﺬﹸ‬
‫‪ r‬ﺍﻹﺟﺎﺑﺔﹶ ﻣﻦ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪..‬‬
‫ﻓﻔﻲ ﻃﻠﺐ ﺍﻟﻔﺘﻮﻯ ﺍﳌﹸﻮﺟ‪‬ﻬﺔ ﻟﺸﺨﺺ ﺍﻟﻨﱯ‪ r ‬ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺎﺱ ‪ ،‬ﺣﱴ ﰲ ﺫﻟﻚ ‪ ،‬ﻳﺄﺧﺬﹸ‬
‫‪ r‬ﺍﻹﺟﺎﺑﺔﹶ ﻣﻦ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﻜﻠﻤﺔ ‪ ( 7tRqçFøÿtGó¡o„ ) :‬ﺗﺮﺩ ﻣﺮ‪‬ﺗﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪4‘n=÷Fム$tBur £`ÎgŠÏù öNà6‹ÏGøÿムª!$# È@è% ( Ïä!$|¡ÏiY9$# ’Îû y7tRqçGøÿtGó¡o„ur‬‬ ‫‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( ....... Ïä!$|¡ÏiY9$# ‘yJ»tGtƒ ’Îû É=»tGÅ3ø9$# ’Îû öNà6ø‹n=tæ‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ١٢٧ :‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬

‫‪ ] ( ....... 4 Ï's#»n=s3ø9$#‬ﺍﻟﻨﺴﺎﺀ ‪ .. [ ١٧٦ :‬ﻭﰲ ﻫﺬﻳﻦ‬ ‫„‪’Îû öNà6‹ÏFøÿムª!$# È@è% y7tRqçFøÿtGó¡o‬‬
 ‫‪٢٤٢ ‬‬
‫ﺍﻟﻨﺼ‪‬ﲔ ﻧﺮﻯ ﺃﻥﱠ ﻣﺮﺟﻌﻴ‪‬ﺔ ﺍﻟﻔﺘﻮﻯ ﻫﻲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺣﱴ ﻟﻔﺘﻮﻯ ﺍﻟﻨﱯ‪ r ‬ﰲ ﺗﻔﺎﻋﻠﻪ ﻣﻊ‬
‫ﺍﻟﻨﺎﺱ ‪ .....‬ﻓﺨﻠﻒ ﺍﻟﻌﺒﺎﺭﺗﲔ ‪[[ ( 7tRqçFøÿtGó¡o„ ) ، ( ( Ïä!$|¡ÏiY9$# ’Îû y7tRqçGøÿtGó¡o„ur ) ]] :‬‬
‫‪ª!$# È@è%‬‬ ‫( ‪ .....‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ‪) :‬‬ ‫‪öNà6‹ÏGøÿムª!$# È@è%‬‬ ‫‪ ،‬ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( öNà6‹ÏGøÿãƒ‬ﰲ ﺳﻴﺎﻗﻬﺎ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﻻﺳﺘﻔﺘﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻃﻠﺒﻬﻢ ﺍﻟﻔﺘﻮﻯ ﻣﻦ ﺍﻟﻨﱯ‪، r ‬‬
‫ﺗﺆﻛﹼﺪ‪ ‬ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱠ ﻫﻮ ﺍﳌﺮﺟﻌﻴ‪‬ﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻺﻓﺘﺎﺀ ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﹸﻔﱵ ﻫﻮ ﺍﻟﻨﱯ‪r ‬‬
‫‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﻠﹼﻖ ﲝﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﺪﺭ‪‬ﺝ ﺭﺳﺎﻻﺗﻪ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﻭﺻﻮﻻﹰ ﺇﱃ ﻣﻨﻬﺞﹴ ﻓﻮﻕ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﻣﻌﺠﺰﺓ‪ ‬ﻓﻮﻕ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﳌﻨﻬﺞ‪ ‬ﻭﺗﻜﻮﻥﹶ ﺍﳌﻌﺠﺰﺓﹸ ﺻﺎﳊﲔ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ‬
‫‪..‬‬
‫ﻭﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﰲ ﺇﺟﺎﺑﺔ ﺍﻟﻨﱯ‪ r ‬ﻋﻠﻰ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻄﺮﻭﺣﺔ ﻋﻠﻴﻪ ‪ ،‬ﻻ‬
‫ﳜﺮﺝ ﻋﻦ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﻜﻠﻤﺔ ‪ ( •tRqè=t«ó¡o„ ) :‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ‪ ، ( â¨$¨Z9$# y7è=t«ó¡o„ ) :‬ﻧﺮﻯ ﺧﻠﻔﻬﻤﺎ ﻋﺒﺎﺭﺍﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻻ ﺗ‪‬ﻌﻄﻲ ﺍﻟﻨﱯ‪ r ‬ﺻﻼﺣﻴﺔﹶ‬
‫ﺍﻹﺟﺎﺑﺔ ﺧﺎﺭﺝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( @è%‬ﺧﻠﻒ ﻛﻠﻤﺔ ) „‪ ، ( •tRqè=t«ó¡o‬ﻭﺧﻠﻒ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ) „‪ ، ( â¨$¨Z9$# y7è=t«ó¡o‬ﺗﺆﻛﹼﺪ‪ ‬ﺃﻧ‪‬ﻪ ‪ r‬ﰲ ﺇﺟﺎﺑﺘﻪ ﻋﻠﻰ ﺃﺳﺌﻠﺔ ﺍﻟﻨﺎﺱ ﺍﻟﱵ ﺗ‪‬ﻄﺮﺡ ﻋﻠﻴﻪ ‪،‬‬
‫ﻻ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪..‬‬
‫) „‪ ] ( 4 «!$# y‰ZÏã $ygßJù=Ïæ $yJ¯RÎ) ö@è% ( Ïptã$¡¡9$# Ç`tã â¨$¨Z9$# y7è=t«ó¡o‬ﺍﻷﺣﺰﺍﺏ ‪[ ٦٣ :‬‬

‫) * „‪ ] ( 3 Ædkysø9$#ur Ĩ$¨Y=Ï9 àM‹Ï%ºuqtB }‘Ïd ö@è% ( Ï'©#ÏdF{$# Ç`tã š•tRqè=t«ó¡o‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٩ :‬‬

‫„‪4’yJ»tGuŠø9$#ur tûüÎ/t•ø%F{$#ur Èûøïy‰Ï9ºuqù=Î=sù 9Žö•yz ô`ÏiB OçFø)xÿRr& !$tB ö@è% ( tbqà)ÏÿZム#sŒ$tB š•tRqè=t«ó¡o‬‬ ‫)‬
‫‪ ] ( 3 È@‹Î6¡¡9$# Èûøó$#ur ÈûüÅ3»|¡pRùQ$#ur‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢١٥ :‬‬

‫) „‪ ] ( ( ׎•Î6x. ÏmŠÏù ×A$tFÏ% ö@è% ( ÏmŠÏù 5A$tFÏ% ÏQ#t•ysø9$# Ì•ök¤¶9$# Ç`tã y7tRqè=t«ó¡o‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢١٧ :‬‬
 ٢٤٣ 
Ĩ$¨Z=Ï9 ßìÏÿ»oYtBur ׎•Î7Ÿ2 ÖNøOÎ) !$yJÎgŠÏù ö@è% ( ÎŽÅ£÷•yJø9$#ur Ì•ôJy‚ø9$# ÇÆtã y7tRqè=t«ó¡o„ * )
[ ٢١٩ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬3 uqøÿyèø9$# È@è% tbqà)ÏÿZム#sŒ$tB š•tRqè=t«ó¡o„ur 3 $yJÎgÏèøÿ¯R `ÏB çŽt9ò2r& !$yJßgßJøOÎ)ur

[ ٢٢٠ : ‫× ( ( ] ﺍﻟﺒﻘﺮﺓ‬Žö•yz öNçl°; ÓyŸxô¹Î) ö@è% ( 4’yJ»tGuŠø9$# Ç`tã y7tRqè=t«ó¡o„ur )

[ ٢٢٢ : ‫]“ ( ] ﺍﻟﺒﻘﺮﺓ‬Œr& uqèd ö@è% ( ÇÙŠÅsyJø9$# Ç`tã š•tRqè=t«ó¡o„ur )

[ ٤ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬àM»t6ÍhŠ©Ü9$# ãNä3s9 ¨@Ïmé& ö@è% ( öNçlm; ¨@Ïmé& !#sŒ$tB y7tRqè=t«ó¡o„ )

!$pkÉJø%uqÏ9 $pkŽÏk=pgä† Ÿw ( ’În1u‘ y‰ZÏã $ygãKù=Ïæ $yJ¯RÎ) ö@è% ( $yg8y™ó•ßD tb$-ƒr& Ïptã$¡¡9$# Ç`tã y7tRqè=t«ó¡o„ )
( $pk÷]tã ;’Å"ym y7¯Rr(x. y7tRqè=t«ó¡o„ 3 ZptGøót/ žwÎ) ö/ä3‹Ï?ù's? Ÿw 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû ôMn=à)rO 4 uqèd žwÎ)

[ ١٨٧ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur «!$# y‰ZÏã $ygßJù=Ïæ $yJ¯RÎ) ö@è%

[ ١ : ‫ ( ( ] ﺍﻷﻧﻔﺎﻝ‬ÉAqß™§•9$#ur ¬! ãA$xÿRF{$# È@è% ( ÉA$xÿRF{$# Ç`tã y7tRqè=t«ó¡o„ )

[ ٨٥ : ‫’ ( ] ﺍﻹﺳﺮﺍﺀ‬În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur )

[ ٨٣ : ‫ ( ] ﺍﻟﻜﻬﻒ‬#·•ò2ÏŒ çm÷ZÏiB Nä3øŠn=tæ (#qè=ø?r'y™ ö@è% ( Èû÷ütRö•s)ø9$# “ÏŒ `tã š•tRqè=t«ó¡o„ur )

[ ١٠٥ : ‫ ( ] ﻃﻪ‬$Zÿó¡nS ’În1u‘ $ygàÿÅ¡Ytƒ ö@à)sù ÉA$t7Ågø:$# Ç`tã y7tRqè=t«ó¡o„ur )

‫ﻨﺎ ﻧﺮﻯ ﺃﻥﱠ‬‫ ﻓﺈﻧ‬، ‫ﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺪﻋﺎﺀ‬‫ﺔ ﻭﺍﻟﺘﻘﺮ‬‫ﺎ ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‬‫ﺃﻣ‬
‫ ﻓﻼ ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺍﻟﻌﺒﺪ ﺣﻴﻨﻤﺎ ﻳﺮﻳﺪ ﺍﻟﻌﺒﺪ‬، ( @è% ) ‫ﺍﻹﺟﺎﺑﺔ ﱂ ﺗﻘﺘﺮﻥ ﺑﻜﻠﻤﺔ‬
‫ ﻭﻛﻞﹼ ﺫﻟﻚ ﻳﺘﻌﻠﹼﻖ ﲝﻘﻴﻘﺔ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺃﺗﻰ‬.. ‫ﺏ ﺇﻟﻴﻪ‬‫ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺘﻘﺮ‬
‫ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬.. ‫ ﺷﺮﻙ‬‫ﺔ ﻋﻦ ﺃﻱ‬‫ ﻭﻟﺘﱰﻳﻪ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‬، ‫ﻹﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ‬
‫@ ( ﺣﲔ ﺍﻟﺴﺆﺍﻝ ﻋﻦ‬è% ) ‫ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﻋﺪﻡ ﺍﻗﺘﺮﺍﻥ ﺇﺟﺎﺑﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺔ‬‫ﻳﺼﻮ‬
.. ‫ﺍﷲ ﺗﻌﺎﱃ‬
 ‫‪٢٤٤ ‬‬
‫) ‪(#qç6‹ÉftGó¡uŠù=sù ( Èb$tãyŠ #sŒÎ) Æí#¤$!$# nouqôãyŠ Ü=‹Å_é& ( ë=ƒÌ•s% ’ÎoTÎ*sù ÓÍh_tã “ÏŠ$t6Ïã y7s9r'y™ #sŒÎ)ur‬‬

‫<‪ ] ( šcr߉ä©ö•tƒ öNßg¯=yès9 ’Î1 (#qãZÏB÷sã‹ø9ur ’Í‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٦ :‬‬

‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ﻫﻮ ﳊﻜﻤﺔ ﺇﳍﻴ‪‬ﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺘﺼﻮﻳﺮ‬
‫ﺍﻟﻘﺮﺁﱐ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻳﺼﻮ‪‬ﺭ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻳﺘﻌﻠﹼﻖ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ‬
‫ﻭﺑﻘﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺻﻔﺔ ﺍﻟﺮﺟﻴﻢ ﺗﻌﲏ ﺍﻟﻄﺮﺩ ﺍﻟﻨﻬﺎﺋﻲ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻻ ﺗﺮﺗﺒﻂ ﺇﻻﱠ‬
‫ﺑﺎﻟﺸﻴﻄﺎﻥ ﺍﳌﻄﺮﻭﺩ ﻃﺮﺩﺍﹰ ‪‬ﺎﺋﻴ‪‬ﺎﹰ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ‬
‫ﲤﺜﹼﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻋﱪ‬
‫ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ ) ‪ ( ÉOŠÅ_§•9$#‬ﺑﻜﻠﻤﺔ ) ‪ ، ( Ç`»sÜø‹¤±9$#‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ( ÉOŠÅ_§•9$#‬ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪ ( ٦‬ﻣﺮ‪‬ﺍﺕ ﺃﺗﺖ ﰲ ﲨﻴﻌﻬﺎ ﻣﻘﺘﺮﻧﺔﹰ ﺑﻜﻠﻤﺔ ) ‪.. ( Ç`»sÜø‹¤±9$#‬‬
‫) ‪ ] ( ÉOŠÅ_§•9$# Ç`»sÜø‹¤±9$# z`ÏB $ygtG-ƒÍh‘èŒur š•Î/ $ydä‹ŠÏãé& þ’ÎoTÎ)ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٣٦ :‬‬

‫) ‪ ] ( AOŠÅ_§‘ 9`»sÜø‹x© Èe@ä. `ÏB $yg»uZôàÏÿymur‬ﺍﳊﺠﺮ ‪[ ١٧ :‬‬

‫) ‪ ] ( ÒOŠÅ_u‘ y7¯RÎ*sù $pk÷]ÏB ólã•÷z$$sù tA$s%‬ﺍﳊﺠﺮ ‪[ ٣٤ :‬‬

‫) ‪ ] ( ÉOŠÅ_§•9$# Ç`»sÜø‹¤±9$# z`ÏB «!$$Î/ õ‹ÏètGó™$$sù tb#uäö•à)ø9$# |Nù&t•s% #sŒÎ*sù‬ﺍﻟﻨﺤﻞ ‪[ ٩٨ :‬‬

‫) ‪ ] ( ×LìÅ_u‘ y7¯RÎ*sù $pk÷]ÏB ólã•÷z$$sù tA$s%‬ﺹ ‪[ ٧٧ :‬‬

‫) ‪ ] ( 5OŠÅ_§‘ 9`»sÜø‹x© ÉAöqs)Î/ uqèd $tBur‬ﺍﻟﺘﻜﻮﻳﺮ ‪[ ٢٥ :‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﻟﺮﻋﺐ ﻣﺴﺄﻟﺔﹲ ﻣﻌﻨﻮﻳ‪‬ﺔ ﺳﺎﺣﺔ ﻓﻌﻠﻬﺎ ﺍﻟﻘﻠﻮﺏ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﺍﻟﺮﻋﺐ ﺑﺎﻟﻘﻠﻮﺏ ‪ ..‬ﻟﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ‪ ( |=ô㔕9$# ) :‬ﰲ ﺍﻟﻘﺮﺁﻥ‬
 ‫‪٢٤٥ ‬‬
‫ﺍﻟﻜﺮﱘ ) ‪ ( ٤‬ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﺃﺗﺖ ﻓﻴﻬﺎ ﻣﻘﺘﺮﻧﺔﹰ ﺑﺈﺣﺪﻯ ﺍﻟﻜﻠﻤﺘﲔ ‪( NÎgÎ/qè=è% ) ، ( >qè=è% ) ] :‬‬
‫[ ‪..‬‬
‫) ™‪ ] ( |=ô㔕9$# (#rã•xÿx. šúïÏ%©!$# É>qè=è% ’Îû ‘É)ù=ãZy‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٥٥ :‬‬

‫) ™‪ ] ( |=ô㔕9$# (#rã•xÿx. šúïÏ%©!$# É>qè=è% ’Îû ’Å+ø9é'y‬ﺍﻷﻧﻔﺎﻝ ‪[ ١٢ :‬‬

‫) ‪ ] ( |=ô㔕9$# ãNÎgÎ/qè=è% ’Îû t$x‹s%ur‬ﺍﻷﺣﺰﺍﺏ ‪[ ٢٦ :‬‬

‫) ‪ ] ( 4 |=ô㔕9$# ãNÍkÍ5qè=è% ’Îû t$x‹s%ur‬ﺍﳊﺸﺮ ‪[ ٢ :‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﺎﻟﺘﺎﱄ ﻋﻦ ﺍﳊﻖ ﻣﺮﺟﻌﻪ ﻭﺳﻮﺳﺔ ﺍﻟﺸـﻴﻄﺎﻥ ﻭﻫـﻮﻯ‬
‫ﺍﻟﻨﻔﺲ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻣﺴﺄﻟﱵ ﺍﻟﺘﺴﻮﻳﻞ‬
‫ﻭﺍﻟﻮﺳﻮﺳﺔ – ﻛﻤﺴﺄﻟﺘﲔ ﻣﻌﻨﻮﻳ‪‬ﺘﲔ ﻏﲑ ﻣﺎﺩﻳ‪‬ﺘﲔ – ﺑﺎﻟﺸﻴﻄﺎﻥ ﻭﺑﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ،‬ﻓﻜﻼﳘﺎ‬
‫) ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ( ﻻ ﻳﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻜﺜﻴﻒ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺃﺟﺴﺎﺩ‪‬ﻧﺎ‬
‫‪ ..‬ﻭﻫﺎ ﻫﻲ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫) ‪ ] ( ß`»sÜø‹¤±9$# $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 :‬‬

 ‫‪٢٤٦ ‬‬
‫) ‪ÄZ$¨Y9$# Í‘r߉߹ †Îû â¨Èqó™uqム“Ï%©!$# ÇÍÈ Ä¨$¨Ysƒø:$# Ĩ#uqó™uqø9$# Ìh•x© `ÏB ...........‬‬

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

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﳌﻴﻤﻨﺔ ﻭﺍﳌﺸﺄﻣﺔ ﻣﺮﺗﺒﺘﺎﻥ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺒﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻷﻭﱃ )‬
‫ﺍﳌﻌﺠﺰﺓ ( ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﺑﻴﻨﻬﻤﺎ ﻋﱪ ﺗﺴﺎﻭﻱ ﻋﺪﺩ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩ ﻛﻞﱟ ﻣﻨﻬﻤﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪ ،‬ﻓﻜﻞﱞ ﻣﻨﻬﻤﺎ ﺗﺮﺩ ) ‪ ( ٣‬ﻣﺮ‪‬ﺍﺕ ‪ ..‬ﻭﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺃﺻﺤﺎﺏ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺻﻔﺎﺕ ﺍﳌﺮﺗﺒﺔ ﺍﻟﱵ‬
‫ﻳﻨﺘﻤﻮﻥ ﺇﻟﻴﻬﺎ ‪ ،‬ﻓﻠﻮﻻ ﻫﺆﻻﺀ ﺍﻷﺻﺤﺎﺏ ﳌﺎ ﻛﺎﻧﺖ ﻫﺎﺗﺎﻥ ﺍﳌﺮﺗﺒﺘﺎﻥ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻞﱟ ﻣﻦ ﻛﻠﻤﱵ ] ) ‪ [ ( pyJt«ô±pRùQ$# ) ، ( puZyJø‹yJø9$#‬ﺑﻜﻠﻤﺔ )‬
‫&‪.. ( =»ptõ¾r‬‬
‫‪Ü=»ptõ¾r&ur ÇÑÈ ÏpuZyJø‹yJø9$# Ü=»ptõ¾r& !$tB ÏpuZyJø‹yJø9$# Ü=»ysô¹r'sù ÇÐÈ ZpsW»n=rO %[`ºurø—r& ÷LäêYä.ur‬‬ ‫)‬
‫‪ ] ( ÏpyJt«ô±pRùQ$# Ü=»ptõ¾r& !$tB ÏpyJt«ô±pRùQ$#‬ﺍﻟﻮﺍﻗﻌﺔ ‪[ ٩ – ٧ :‬‬

‫) &‪] ( ÏpyJt«ô±yJø9$# Ü=»ysô¹r& öNèd $uZÏG»tƒ$t«Î/ (#rã•xÿx. tûïÏ%©!$#ur ÇÊÑÈ ÏpuZyJø‹pRùQ$# Ü=»ptõ¾r& y7Í´¯»s9'ré‬‬
‫ﺍﻟﺒﻠﺪ ‪[ ١٩ – ١٨ :‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻛﻠﻤﺔ ) ‪ ( É=»t6ø9F{$#‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﺼﻒ ﻣﺴﺄﻟﺔﹰ ﻣﻌﻴ‪‬ﻨﺔﹰ ﻛﺎﻷﺫﻥ ﻭﺍﻟﻌﲔ ﻭﺍﻷﻧﻒ‬
‫‪ ، .......‬ﺇﻧ‪‬ﻤﺎ ﺗﺼﻒ ﻣﺴﺄﻟﺔﹰ ﻣﻌﻨﻮﻳ‪‬ﺔﹰ ﺗﺘﻌﻠﹼﻖ ﲟﺮﻛﺰ ﻗﺮﺍﺭ ﺍﻹﻧﺴﺎﻥ ﻛﺘﻌﻘﹼﻞ ﻭﺗﻔﻜﹼﺮ ﻭﺗﺪﺑ‪‬ﺮ ‪..‬‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ] ( É=»t6ø9F{$#‬ﻭﻫﻲ ﺍﳌﺸﺘﻖ‪‬‬
‫ﺍﻟﻮﺣﻴﺪ ﻟﻠﺠﺬﺭ ) ﻝ ‪ ،‬ﺏ ‪ ،‬ﺏ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ [ ‪ ،‬ﻣﻘﺘﺮﻧﺔ – ﰲ ﲨﻴﻊ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩﻫﺎ‬
‫– ﺑﺈﺣﺪﻯ ﺍﻟﻜﻠﻤﺎﺕ ] ) &‪.. [ ( ’Í<'ré'¯»tƒ ) ، ( ’Í<'rT{ ) ، ( #qä9'ré‬‬
‫) ‪ ] ( tbqà)-Gs? öNà6¯=yès9 É=»t6ø9F{$# ’Í<'ré'¯»tƒ ×o4quŠym ÄÉ$|ÁÉ)ø9$# ’Îû öNä3s9ur‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٧٩ :‬‬
 ٢٤٧ 
[ ١٩٧ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬É=»t6ø9F{$# ’Í<'ré'¯»tƒ Èbqà)¨?$#ur 4 3“uqø)-G9$# ÏŠ#¨“9$# uŽö•yz cÎ*sù (#rߊ¨rt“s?ur )

[ ٢٦٩ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬É=»t6ø9F{$# (#qä9'ré& HwÎ) ã•ž2¤‹tƒ $tBur )

[ ٧ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬É=»t6ø9F{$# (#qä9'ré& HwÎ) ã•©.¤‹tƒ $tBur )

[ ١٩٠ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬É=»t6ø9F{$# ’Í<'rT[{ ;M»tƒUy )

[ ١٠٠ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬šcqßsÎ=øÿè? öNä3ª=yès9 É=»t6ø9F{$# ’Í<'ré'¯»tƒ ©!$# (#qà)¨?$$sù )

[ ١١١ : ‫ ( ] ﻳﻮﺳﻒ‬3 É=»t6ø9F{$# ’Í<'rT[{ ×ouŽö9Ïã öNÎhÅÁ|Ás% ’Îû šc%x. ô‰s)s9 )

[ ١٩ : ‫ ( ] ﺍﻟﺮﻋﺪ‬É=»t6ø9F{$# (#qä9'ré& ã•©.x‹tGtƒ $oÿ©VÎ) )

[ ٥٢ : ‫ ( ] ﺇﺑﺮﺍﻫﻴﻢ‬É=»t6ø9F{$# (#qä9'ré& t•©.¤‹uŠÏ9ur Ó‰Ïnºur ×m»s9Î) uqèd $yJ¯Rr& (#þqßJn=÷èu‹Ï9ur )

[ ٢٩ : ‫ ( ] ﺹ‬É=»t6ø9F{$# (#qä9'ré& t•©.x‹tFuŠÏ9ur ¾ÏmÏG»tƒ#uä (#ÿrã•-/£‰u‹Ïj9 )

[ ٤٣ : ‫ ( ] ﺹ‬É=»t7ø9F{$# ’Í<'rT{ 3“t•ø.ÏŒur $¨ZÏiB ZptHôqy‘ )

[ ٩ : ‫ ( ] ﺍﻟﺰﻣﺮ‬É=»t7ø9F{$# (#qä9'ré& ã•©.x‹tGtƒ $yJ¯RÎ) )

[ ١٨ : ‫ ( ] ﺍﻟﺰﻣﺮ‬É=»t7ø9F{$# (#qä9'ré& öNèd y7Í´¯»s9'ré&ur ( ª!$# ãNßg1y‰yd tûïÏ%©!$# y7Í´¯»s9'ré& )

[ ٢١ : ‫ ( ] ﺍﻟﺰﻣﺮ‬É=»t7ø9F{$# ’Í<'rT{ 3“t•ø.Ï%s! š•Ï9ºsŒ ’Îû ¨bÎ) )

[ ٥٤ :‫ ( ] ﻏﺎﻓﺮ‬É=»t6ø9F{$# ’Í<'rT{ 3“t•ò2ÏŒur “W‰èd )

[ ١٠ : ‫ ( ] ﺍﻟﻄﻼﻕ‬4 (#qãZtB#uä tûïÏ%©!$# É=»t7ø9F{$# ’Í<'ré'¯»tƒ ©!$# (#qà)¨?$$sù )

‫ ﻓﺠﻤﻴﻊ‬، ‫ ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬، ‫ ﻕ‬، ‫ﺔ ﻧﺮﺍﻫﺎ ﰲ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ‬‫ﻭﻫﺬﻩ ﺍﻟﻘﻀﻴ‬
، ( ã@É)÷ètR ) ، ( tbqè=É)÷ès? ) ، ( çnqè=s)tã ) ] ‫ﺔ‬‫ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺗﺄﰐ ﺑﺎﻟﺼﻴﻎ ﺍﻟﻔﻌﻠﻴ‬
 ‫‪٢٤٨ ‬‬
‫) ‪ ، [ ( tbqè=É)÷ètƒ ) ، ( !$ygè=É)÷ètƒ‬ﻭﱂ ﺗﺮﺩ ﻛﻠﻤﺔ ) ﺍﻟﻌﻘﻞ ( ﺑﺎﻟﺼﻴﻐﺔ ﺍﻻﲰﻴ‪‬ﺔ ﻭﻻ ﻣﺮ‪‬ﺓ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﻟﻴﺲ ﺟﺰﺀﺍﹰ ﳏﺪ‪‬ﺩﺍﹰ ﺑﻌﻴﻨﻪ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺗﻔﻌﻴﻞ ﻗﺪﺭﺍﺕ ﺍﻟﺬﺍﺕ ﻻﺳﺘﻨﺒﺎﻁ‬
‫ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺇﻥﱠ ﺗﻔﻜﹼﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﳝﺎﻧ‪‬ﻪ ﲟ‪‬ﻮﺟﺪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪ ،‬ﻫﻮ ﻧﺘﺎﺝ ﺻﻔﱵ ] )‬
‫‪ [ ( ‘qä3x© ) ، ( ‘$¬7|¹‬ﰲ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻓﻼ ﺑﺪ‪ ‬ﻣﻦ ﺍﻣﺘﻼﻙ ﺍﻹﻧﺴﺎﻥ ﳍﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ‬
‫ﺣﱴ ﻳﺘﻔﻜﹼﺮ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ .....‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﻗﺘﺮﺍﻥ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ] ) ‪.. [ ( ‘qä3x© ) ، ( ‘$¬7|¹ ) ، ( M»tƒUy‬‬
‫ﻟﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ( ‘$¬7|¹‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪ ( ٤‬ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﺍﻗﺘﺮﻧﺖ ﻓﻴﻬﺎ ﺑﻜﻠﻤﱵ ‪:‬‬
‫] ) ‪ .. [ ( ‘qä3x© ) ، ( M»tƒUy‬ﻭﻛﻠﻤﺔ ) ©‪ ( ‘qä3x‬ﻋﻨﺪﻣﺎ ﺗﺼﻒ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻘﺘﺮﻥ‬
‫ﺑﺎﻵﻳﺎﺕ ‪ ،‬ﺗﻘﺘﺮﻥ ﺑﻜﻠﻤﺔ ) ‪.. ( ‘$¬7|¹‬‬
‫) )‪ ] ( 9‘qä3x© 9‘$¬7|¹ Èe@ä3Ïj9 ;M»tƒUy š•Ï9ºsŒ ’Îû žcÎ‬ﺇﺑﺮﺍﻫﻴﻢ ‪[ ٥ :‬‬

‫) )‪ ] ( 9‘qä3x© 9‘$¬7|¹ Èe@ä3Ïj9 ;M»tƒUy y7Ï9ºsŒ ’Îû ¨bÎ‬ﻟﻘﻤﺎﻥ ‪[ ٣١ :‬‬

‫) )‪ ] ( 9‘qä3x© 9‘$¬7|¹ Èe@ä3Ïj9 ;M»tƒUy y7Ï9ºsŒ ’Îû ¨bÎ‬ﺳﺒﺄ ‪[ ١٩ :‬‬

‫) )‪ ] ( A‘qä3x© 9‘$¬6|¹ Èe@ä3Ïj9 ;M»tƒUy y7Ï9ºsŒ ’Îû ¨bÎ‬ﺍﻟﺸﻮﺭﻯ ‪[ ٣٣ :‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﺍﻟﻐﻴﺐ ﻣﺴﺄﻟﺔ ﲢﻜﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻘﻂ ‪ ،‬ﻭﻻ ﻏﻴﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻌﻠﻢ‬
‫ﺍﻟﻐﻴﺐ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﺭﺗﺒﺎﻁ ﺍﻟﻌﻠﻢ ﺍﳌﻄﻠﻖ ﺑﺎﻟﻐﻴﻮﺏ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ‬
‫ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ﻓﺈﻥﱠ ﺍﻟﻐﻴﻮﺏ ﻻ ﻳﻌﻠﻤﻬﺎ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼﻮ‪‬ﺭﻫﺎ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ ) ‪ ( N»¯=tã‬ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺔ )‬
 ‫‪٢٤٩ ‬‬
‫‪ .. ( É>qã‹äóø9$#‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ( N»¯=tã‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ‪ ( ٤‬ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﻭﻭﺭﺩﺕ‬
‫ﻛﻠﻤﺔ ) ‪ ( ٤ ) ( É>qã‹äóø9$#‬ﻣﺮ‪‬ﺍﺕ ﺃﻳﻀﺎﹰ ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺗﺎ ﺩﺍﺋﻤﺎﹰ ﻣﻘﺘﺮﻧﺘﲔ ﻣﻊ ﺑﻌﻀﻬﻤﺎ ‪..‬‬
‫) ‪ ] ( É>qã‹äóø9$# ÞO»¯=tã |MRr& y7¨RÎ) ( !$uZs9 zOù=Ïã Ÿw (#qä9$s%‬ﺍﳌﺎﺋﺪﺓ ‪[ ١٠٩ :‬‬

‫) ?‪ ] ( É>qã‹äóø9$# ãN»¯=tã |MRr& y7¨RÎ) 4 y7Å¡øÿtR ’Îû $tB ÞOn=ôãr& Iwur ÓŤøÿtR ’Îû $tB ãNn=÷ès‬ﺍﳌﺎﺋﺪﺓ ‪:‬‬
‫‪[ ١١٦‬‬
‫) &‪ ] ( É>qã‹äóø9$# ÞO»¯=tã ©!$# žcr&ur óOßg1uqôftRur óOèd§ŽÅ ãNn=÷ètƒ ©!$# žcr& (#þqçHs>÷ètƒ óOs9r‬ﺍﻟﺘﻮﺑﺔ ‪:‬‬
‫‪[ ٧٨‬‬
‫) ‪ ] ( É>qã‹äóø9$# ãN»¯=tæ Èd,ptø:$$Î/ ß$É‹ø)tƒ ’În1u‘ ¨bÎ) ö@è%‬ﺳﺒﺄ ‪[ ٤٨ :‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻛﻠﻤﺘﺎ ] ) &‪ [ ( (#qãK|¡ø%r& ) ، ( óOçFôJ|¡ø%r‬ﺍﳌﺘﻌﻠﹼﻘﺘﺎﻥ ﺑﺎﻟﺒﺸﺮ ‪ ،‬ﻭ‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ‪ ،‬ﺗﺮﺩﺍﻥ )‬

‫‪ ( ٨‬ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﻭﺑﺎﳌﻘﺎﺑﻞ ﻓﺈﻥﱠ ﻛﻠﻤﺔ ) &‪ ( ãNÅ¡ø%é‬ﺍﻟﻌﺎﺋﺪﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺗﺮﺩ ﺃﻳﻀﺎﹰ ) ‪ ( ٨‬ﻣﺮ‪‬ﺍﺕ‬
‫‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻟﻠﺘﻨﺎﻇﺮ ﺑﻴﻨﻬﻤﺎ ‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻛﻠﻤﺔ ) &‪ ( ãNÅ¡ø%é‬ﺍﻟﻌﺎﺋﺪﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺃﻳﻨﺎ‬
‫ﺃﻧ‪‬ﻬﺎ ﺗﺄﰐ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺴﺒﻮﻗﺔﹰ ﺩﺍﺋﻤﺎﹰ ﺑﻜﻠﻤﺔ ) ‪ .. ( Iw‬ﻓﻤﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ‬
‫) &‪ ( ãNÅ¡ø%é‬ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺔ ) ‪ ( Iw‬ﺍﻟﱵ ﺗﻔﻴﺪ ﺍﻟﻨﻔﻲ ؟!!! ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻘﺴﻢ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ – ﻳﺘﻜﻮ‪‬ﻥ ﻣﻦ ﻋﻨﺼﺮﻳﻦ ‪..‬‬
‫‪ – ١‬ﺍﳌﹸﻘﺴ‪‬ﻢ ﺑﻪ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﻘﺮ‪ ‬ﺑﺄﻧ‪‬ﻪ ﺃﻋﻈﻢ‪ ‬ﻣﻨ‪‬ﺎ ‪ ،‬ﻭﻧﺮﻳﺪ ﺟﻌﻠﻪ ﺷﺎﻫﺪﺍﹰ ﻋﻠﻴﻨﺎ ﻭﻣﻌﺎﻗﺒﺎﹰ ﻟﻨﺎ‬
‫ﻭﻣﻨﻘﺼﺎﹰ ﻣﻦ ﻗﻴﻤﺘﻨﺎ ‪ ،‬ﺇﻥ ﱂ ﻧﻜﻦ ﺻﺎﺩﻗﲔ ﺑﺼﺤﺔ ﺍﳌﹸﻘﺴ‪‬ﻢ ﻋﻠﻴﻪ ﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺇﺛﺒﺎﺗﻪ ‪..‬‬
‫‪ – ٢‬ﺍﳌﹸﻘﺴ‪‬ﻢ ﻋﻠﻴﻪ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﺮﻳﺪ ﺇﺛﺒﺎﺗﻪ ﻋﱪ ﺍﻟﻘﺴﻢ ‪..‬‬
 ‫‪٢٥٠ ‬‬
‫ﻫﺬﻩ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺴﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺄﰐ‬
‫) ‪Iw‬‬ ‫ﺑﻜﻠﻤﱵ ] ) &‪ [ ( (#qãK|¡ø%r& ) ، ( óOçFôJ|¡ø%r‬ﺍﳌﺘﻌﻠﹼﻘﺘﲔ ﺑﺎﻟﺒﺸﺮ ﺩﻭﻥ ﺃﻥ ﺗ‪‬ﺴﺒﻘﺎ ﺑﻜﻠﻤﺔ‬
‫( ‪ ..‬ﻓﺎﻟﻘﺴﻢ ﻫﻨﺎ ﻗﹶﺴﻢ‪ ‬ﻛﺎﻣﻞ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﺗﻌﺎﱃ ﻓﺎﳌﺴﺄﻟﺔ ﳐﺘﻠﻔﺔ ‪..‬‬
‫‪ – ١‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳌﹸﻘﺴ‪‬ﻢ ﻋﻠﻴﻪ ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﺜﺒﺖ ﻟﻨﺎ ﺻﺤ‪‬ﺔ ﺍﳌﹸﻘﺴ‪‬ﻢ ﻋﻠﻴﻪ ‪..‬‬
‫‪ – ٢‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳌﹸﻘﺴ‪‬ﻢ ﺑﻪ ‪ ،‬ﻓﺈﻥﱠ ﺍﳌﺴﺄﻟﺔ ﺗ‪‬ﺨﺎﻟﻒ ﻣﺴﺄﻟﺔ ﺍﻟﻘﺴﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺸﺮ ‪ ..‬ﺇﻥﱠ‬
‫ﺍﳌﹸﻘﺴ‪‬ﻢ ﺑﻪ ﻟﻨﺎ ﺍﻟﺒﺸﺮ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﻘﺴﻢ ‪ ،‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﺗﻌﺎﱃ ﻓﻼ ﻭﺟﻮﺩ ﻟﻠﻘﺴﻢ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ‪ ،‬ﻷﻧ‪‬ﻪ ﻻ ﺷﻲﺀ ﺃﻋﻈﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﺴﻢ ) ﺍﳌﺘﻌﻠﹼﻖ‬
‫ﺑﺎﷲ ﺗﻌﺎﱃ ( ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﻟﻴﺲ ﻗﺴﻤﺎﹰ ﻛﻘﺴﻤﻨﺎ ﺍﻟﺬﻱ ﻧﻘﺴﻢ ﺑﻪ ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳌﹸﻘﺴ‪‬ﻢ‬
‫ﻋﻠﻴﻪ ﻓﻬﻮ ﻗﺴﻢ ‪..‬‬
‫ﻓﻤﺴﺄﻟﺔ ﺍﻟﻘﺴﻢ ﻋﻨﺪﻣﺎ ﺗﺮﺗﺒﻂ ﺑﺎﷲ ﺗﻌﺎﱃ ﺗﻌﲏ ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻴﻘﺴﻢ ﺑﻪ ﻣﻦ ﺃﺟﻞ ﺇﺛﺒﺎﺕ ﺻﺤ‪‬ﺔ ﺍﳌﻘﺴ‪‬ﻢ ﻋﻠﻴﻪ ‪ ،‬ﻭﺃﻥﱠ ﺍﳌﻘﺴ‪‬ﻢ ﻋﻠﻴﻪ ﺛﺎﺑﺖ ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﻟﻠﻘﺴﻢ‬
‫‪ ،‬ﻛﻮﻥ ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻘﺴﻢ ﺍﳌﺮﺗﺒﻂ ﺑﺎﷲ ﺗﻌﺎﱃ ﻫﻮ ﻣﻦ ﺯﺍﻭﻳﺔ ﺇﺛﺒﺎﺕ‬
‫ﺻﺤ‪‬ﺔ ﺍﳌﻘﺴﻢ ﻋﻠﻴﻪ ﻳﻔﻴﺪ ﻣﻌﲎ ﺍﻟﻘﺴﻢ ‪ ،‬ﻭﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳌﻘﺴﻢ ﺑﻪ ﻟﻴﺲ ﻗﺴﻤﺎﹰ ‪ ..‬ﻫﺬﺍ ﻫﻮ ﻋﻤﻖ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻳﺼﻮ‪‬ﺭﻫﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻛﻠﻤﺔ ) &‪ ( ãNÅ¡ø%é‬ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﷲ ﺗﻌﺎﱃ‬
‫ﺑﻜﻠﻤﺔ ) ‪.. ( Iw‬‬
‫) * ‪ ] ( ÏQqàf‘Z9$# ÆìÏ%ºuqyJÎ/ ÞOÅ¡ø%é& Ixsù‬ﺍﻟﻮﺍﻗﻌﺔ ‪[ ٧٥ :‬‬

‫) ‪ ] ( tbrçŽÅÇö6è? Ÿw $tBur ÇÌÑÈ tbrçŽÅÇö6è? $yJÎ/ ãNÅ¡ø%é& Ixsù‬ﺍﳊﺎﻗﹼﺔ ‪[ ٣٩ – ٣٨ :‬‬

‫) ‪ ] ( tbrâ‘ω»s)s9 $¯RÎ) É>Ì•»tópRùQ$#ur É-Ì•»t±pRùQ$# Éb>t•Î/ ãNÅ¡ø%é& Ixsù‬ﺍﳌﻌﺎﺭﺝ ‪[ ٤٠ :‬‬

‫) ‪ ] ( ÏptB#§q¯=9$# ħøÿ¨Z9$$Î/ ãNÅ¡ø%é& Iwur ÇÊÈ ÏpyJ»uŠÉ)ø9$# ÏQöqu‹Î/ ãNÅ¡ø%é& Iw‬ﺍﻟﻘﻴﺎﻣﺔ ‪[ ٢ – ١ :‬‬
 ‫‪٢٥١ ‬‬
‫) ‪ ] ( ħ¨Yä3ø9$# Í‘#uqpgø:$# ÇÊÎÈ Ä§¨Zèƒø:$$Î/ ãNÅ¡ø%é& Ixsù‬ﺍﻟﺘﻜﻮﻳﺮ ‪[ ١٦ – ١٥ :‬‬

‫) ‪ ] ( È,xÿ¤±9$$Î/ ãNÅ¡ø%é& Ixsù‬ﺍﻻﻧﺸﻘﺎﻕ ‪[ ١٦ :‬‬

‫) ‪ ] ( Ï$s#t7ø9$# #x‹»pkÍ5 ãNÅ¡ø%é& Iw‬ﺍﻟﺒﻠﺪ ‪[ ٩٠ :‬‬

‫ﻣﻦ ﺧﻼﻝ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ‬
‫ﺗﺼﻮﻳﺮ‪ ‬ﻣﻄﻠﻖ ﻻﻗﺘﺮﺍﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﲝﺮﻓﻴ‪‬ﺘﻬﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﻟﺬﻱ ﻧﺰ‪‬ﻟﻪ ﺟﻞﹼ ﻭﻋﻼ ﻣﻦ‬
‫ﻋﻨﺪﻩ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫‪ ..‬ﻛﻠﻤﺔ ) ‪ ( 4 Zptƒ#uä‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻒ ﻟﻨﺎ ﺩﻻﻻﺕ‪ ‬ﺇﻃﺎﺭﻫﺎ ﺍﻟـﺪﻟﻴﻞ ﻭﺍﳌﻌﺠـﺰﺓ‬
‫ﻭﺍﻟﱪﻫﺎﻥ ‪..‬‬
‫) )‪ ] ( ßNqç/$-G9$# ãNà6u‹Ï?ù'tƒ br& ÿ¾ÏmÅ6ù=ãB sptƒ#uä ¨bÎ‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٤٨ :‬‬

‫) ‪ ] ( ( ÂZ$¨Y=Ïj9 Zptƒ#uä š•n=yèôfuZÏ9ur š‚Í‘$yJÏm 4’n<Î) ö•ÝàR$#ur‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥٩ :‬‬

‫) ‪ ] ( 4 Zptƒ#uä y7xÿù=yz ô`yJÏ9 šcqä3tGÏ9 y7ÏRy‰t7Î/ y7ŠÉdfuZçR tPöqu‹ø9$$sù‬ﻳﻮﻧﺲ ‪[ ٩٢ :‬‬

‫‪ ..‬ﻓﺎﻵﻳﺔ ﺗﺸﲑ ﺇﱃ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ ﺍﻹﻋﺠﺎﺯﻱ ‪ ،‬ﺍﻟﺬﻱ ﻳﺪﺭﻛﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻮﻝ ﰲ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﺳﻮﺍﺀ ﻋﺎﱂ ﺍﳋﻠﻖ ﺃﻡ ﻋﺎﱂ ﺍﻷﻣﺮ ‪..‬‬
‫‪5Qöqs)Ïj9 ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ) 4 !$pkÌEöqtB y‰÷èt/ uÚö‘F{$# ÏmÎ/ $u‹ômr'sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB tAt“Rr& ª!$#ur‬‬ ‫)‬
‫„‪ ] ( tbqãèyJó¡o‬ﺍﻟﻨﺤﻞ ‪[ ٦٥ :‬‬

‫‪$tBur ( ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ) 3 Ü>#x‹yèø9$# ãNèdx‹s{r'sù ÇÊÎÐÈ tûüÏBω»tR (#qßst7ô¹r'sù $ydrã•s)yèsù‬‬ ‫)‬
‫‪ ] ( tûüÏZÏB÷s•B NèdçŽsYò2r& šc%x.‬ﺍﻟﺸﻌﺮﺍﺀ ‪[ ١٥٨ – ١٥٧ :‬‬
‫ﺇﻥﹼ ﻛﻠﻤﺔ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻨﺪﻣﺎ ﺗﻘﺘﺮﻥ ﲟﺴﺄﻟﺔ ﻣﺎ ﻓﺈﻧ‪‬ﻬﺎ ﺗﺼﻒ ﻟﻨﺎ ﻣﺎ ﲢﻤﻠﻪ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺑﺮﻫﺎﻥ ﻭﺩﻟﻴﻞﹴ ﻣﻌﺠﺰ ﻳﺪﻝﹼ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﺗﻌﲏ ﳎﺮ‪‬ﺩ ﺍﳌﺴﺄﻟﺔ ﺑﻌﻴﺪﺍﹰ‬
‫ﻋﻦ ﺇﻋﺠﺎﺯﻫﺎ ﻭﺑﺮﻫﺎ‪‬ﺎ ﻭﺃﺩﻟﺘﻬﺎ ‪ ..‬ﻓﻜﻞﱡ ﻣﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﳛﻤﻞ ﺁﻳﺔ ﺗﺪﻝﹼ ﻋﻠﻰ ﻋﻈﻤﺔ ﺍﳌﹸﻮﺟﺪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( 4 Zptƒ#uä‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺄﰐ ﺃﻳﻀﺎﹰ ﻟﺘﺼﻒ ﺑﺮﻫﺎﻧﺎﹰ ﻭﺣﻜﻤﺎﹰ ﻭﺩﻟﻴﻼﹰ ﲢﻤﻠﻪ‬
‫ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
٢٥٦ 
[ ١٠٦ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬3 !$ygÎ=÷WÏB ÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB ô‡|¡YtR $tB * )

ö@t/ 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ) (#þqä9$s% ãAÍi”t\ム$yJÎ/ ÞOn=ôãr& ª!$#ur 7ptƒ#uä šc%x6¨B Zptƒ#uä !$oYø9£‰t/ #sŒÎ)ur )
[ ١٠١ : ‫ ( ] ﺍﻟﻨﺤﻞ‬tbqßJn=ôètƒ Ÿw óOèdçŽsYø.r&

‫ ( ﻫﻨﺎ ﺗﻌﲏ ﺑﺮﻫﺎﻧﺎﹰ ﻭﺩﻟﻴﻼﹰ ﻭﺣﻜﻤﺎﹰ ﲢﻤﻠﻪ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ‬ptƒ#uä ) ‫ﻓﻜﻠﻤﺔ‬
‫ﻝ ﺣﻜﻤﺎﹰ ﻭﺑﺮﻫﺎﻧﺎﹰ ﻭﺩﻟﻴﻼﹰ ﺳﺎﺑﻘﺎﹰ ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎﹰ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫ ﻳﻨﺴﺦ ﻭﻳﺒﺪ‬، ‫ﺍﻟﻜﺮﱘ‬
‫ ﻭﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺸﻜﻞﹴ ﻭﺍﺿﺢ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺬﻱ ﰎﹼ ﲣﺼﻴﺼﻪ‬،
.. ‫ﳌﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻣﺔ‬
‫ ( ) ﺑﺮﻫﺎﻧﺎﹰ ﻭﺩﻟﻴﻼﹰ ﻭﻣﻌﺠﺰﺓﹰ ﻭﺣﻜﻤﺎﹰ ( ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﺍﻟﻜﻠﻤﺎﺕ‬ptƒ#uä ) ‫ﻭﻟﻮ ﲪﻠﻨﺎ ﻛﻠﻤﺔ‬
‫ ﻓﻜﻠﻤﺎﺕ ﺍﷲ‬.. ‫ﻤﻨﺎ ﻭﺃﻃﹼﺮﻧﺎ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻧﻜﻮﻥ ﺑﺬﻟﻚ ﻗﺪ ﺣﺠ‬، ‫ﺔ ﺑﲔ ﻓﺎﺻﻠﺘﲔ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
‫ﺗﻌﺎﱃ ﲢﻤﻞ ﻣﻦ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺩﻟﹼﺔ ﻭﺍﳌﻌﺠﺰﺍﺕ ) ﺍﻵﻳﺎﺕ ( ﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﳐﻠﻮﻕ ﺍﻹﺣﺎﻃﺔ ﺑﻪ‬
..
öqs9ur ’În1u‘ àM»yJÎ=x. y‰xÿZs? br& Ÿ@ö7s% ã•óst6ø9$# y‰ÏÿuZs9 ’În1u‘ ÏM»yJÎ=s3Ïj9 #YŠ#y‰ÏB ã•óst7ø9$# tb%x. öq©9 @è% )

[ ١٠٩ : ‫ ( ] ﺍﻟﻜﻬﻒ‬#YŠy‰tB ¾Ï&Î#÷WÏJÎ/ $uZ÷¥Å_

$¨B 9•çtø2r& èpyèö7y™ ¾Ínω÷èt/ .`ÏB ¼çn‘‰ßJtƒ ã•óst7ø9$#ur ÒO»n=ø%r& >ot•yfx© `ÏB ÇÚö‘F{$# ’Îû $yJ¯Rr& öqs9ur )
[ ٢٧ : ‫ ( ] ﻟﻘﻤﺎﻥ‬ÒOŠÅ3ym ̓tã ©!$# ¨bÎ) 3 «!$# àM»yJÎ=x. ôNy‰ÏÿtR
‫ ﻭﻟﻴﺲ ﳎﻤﻮﻋﺔ‬، ‫ﻌﺠﺰﺍﹰ‬‫ﺎﹰ ﻣ‬‫ ﺁﻳﺔ ﻫﻮ ﻃﻠﺒﻬﻢ ﺑﺮﻫﺎﻧﺎﹰ ﺣﺴﻴ‬r ‫ ﺍﻟﻜﻔﹼﺎﺭ ﻣﻦ ﺍﻟﺮﺳﻮﻝ‬‫ﻭﻃﹶﹶﻠﺐ‬
.. ‫ﺔ ﻛﺎﻟﱵ ﺗﱰﻝ ﻋﻠﻴﻪ‬‫ﻛﻠﻤﺎﺕ ﻗﺮﺁﻧﻴ‬
’ÎoTÎ) (#ÿrã•ÏàtGR$$sù ¬! Ü=ø‹tóø9$# $yJ¯RÎ) ö@à)sù ( ¾ÏmÎn/§‘ `ÏiB ×ptƒ#uä Ïmø‹n=tã tAÌ“Ré& Iwöqs9 šcqä9qà)tƒur )
[ ٢٠ : ‫ ( ] ﻳﻮﻧﺲ‬tûïÌ•ÏàtFYßJø9$# šÆÏiB Nä3yètB
٢٥٧ 
BQöqs% Èe@ä3Ï9ur ( Ö‘É‹ZãB |MRr& !$yJ¯RÎ) 3 ÿ¾ÏmÎn/§‘ `ÏiB ×ptƒ#uä Ïmø‹n=tã tAÌ“Ré& Iwöqs9 (#rã•xÿx. tûïÏ%©!$# ãAqà)tƒur )
[ ٧ : ‫> ( ] ﺍﻟﺮﻋﺪ‬Š$yd

Ÿ@Å™ö‘é& !$yJŸ2 7ptƒ$t«Î/ $uZÏ?ù'uŠù=sù Ö•Ïã$x© uqèd ö@t/ çm1uŽtIøù$# È@t/ ¥O»n=ômr& ß]»tóôÊr& (#þqä9$s% ö@t/ )
[ ٥ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬tbqä9¨rF{$#

‫ﻬﺎ ﺗﺄﰐ ﻭﺻﻔﺎﹰ ﻟﻠﱪﺍﻫﲔ ﻭﺍﳌﻌﺠﺰﺍﺕ‬‫ ( ) ﲨﻊ ﺁﻳﺔ ( ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‬M»tƒ#uä ) ‫ﻭﻛﻠﻤﺔ‬

‫ﻬﺎ ﺗﺄﰐ ﺃﻳﻀﺎﹰ ﻭﺻﻔﺎﹰ ﳌﺎ ﲢﻤﻠﻪ‬‫ ﻓﺈﻧ‬، ‫ﺔ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬‫ﻭﺍﻷﺩﻟﹼﺔ ﺍﻟﻜﻮﻧﻴ‬
.. ‫ ﻭﺃﺣﻜﺎﻡ‬‫ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺑﺮﺍﻫﲔ ﻭﺃﺩﻟﹼﺔ ﻭﻣﻌﺠﺰﺍﺕ ﻭﻣﻌﺎﻥ‬
( ×ps)ƒÏd‰Ï¹ ¼çm•Bé&ur ã@ß™”•9$# Ï&Î#ö7s% `ÏB ôMn=yz ô‰s% ×Aqß™u‘ žwÎ) zOtƒö•tB ÚÆö/$# ßxŠÅ¡yJø9$# $¨B )
4†¯Tr& ö•ÝàR$# ¢OèO ÏM»tƒFy$# ÞOßgs9 ÚúÎiüt6çR y#ø‹Ÿ2 ö•ÝàR$# 3 tP$yè©Ü9$# ÈbŸxà2ù'tƒ $tR%Ÿ2

[ ٧٥ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬šcqä3sù÷sãƒ

«!$# çŽö•xî îm»s9Î) ô`¨B Nä3Î/qè=è% 4’n?tã tLsêyzur öNä.t•»|Áö/r&ur öNä3yèøÿxœ ª!$# x‹s{r& ÷bÎ) óOçF÷ƒuäu‘r& ö@è% )
[ ٤٦ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbqèùωóÁtƒ öNèd ¢OèO ÏM»tƒFy$# ß$ÎhŽ|ÇçR y#ø‹Ÿ2 ö•ÝàR$# 3 ÏmÎ/ Nä3‹Ï?ù'tƒ

[ ١ : ‫ (] ﺍﻟﻨﻮﺭ‬tbrã•©.x‹s? ö/ä3¯=yè©9 ;M»oYÉi•t/ ¤M»tƒ#uä !$pkŽÏù $uZø9t“Rr&ur $yg»oYôÊt•sùur $yg»oYø9t“Rr& îou‘qß™ )

‫ ( ﻓﻴﻬﺎ ﺗﻌﲏ ﺍﻟﱪﺍﻫﲔ‬M»tƒ#uä ) ‫ﺔ ﺍﻷﺧﲑﺓ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﻛﻠﻤﺔ‬‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ﺩ ﺍﻟﻜﻠﻤﺎﺕ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻫﺬﻩ‬‫ ﻭﻻ ﺗﻌﲏ ﳎﺮ‬، ‫ﻭﺍﻷﺩﻟﹼﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺔ ﳌﺎ ﺃﺗﺖ‬‫( ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‬ M»tƒ#uä ) ‫ ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻜﻠﻤﺔ‬.. ‫ﺍﻷﺣﻜﺎﻡ ﻭﺍﻷﺩﻟﺔ‬
) ‫ﺔ‬‫ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬، ( ;M»oYÉi•t/ ¤M»tƒ#uä !$pkŽÏù $uZø9t“Rr&ur ) ‫ﺔ ﺑﺎﻟﺼﻴﻐﺔ‬‫ﺿﻤﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
.. ‫ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ‬‫ ( ﺩﻭﻥ ﺍﻟﺼﻴﺎﻏﺔ ) ﻭﺃﻧﺰﻟﻨﺎﻫﺎ ﺁﻳﺎﺕ ( ﺗﺆﻛﹼﺪ ﺻﺤ‬¤M»tƒ#uä !$pkŽÏù $uZø9t“Rr&ur
‫‪٢٥٨‬‬ ‫‪‬‬
‫‪ ..‬ﻭﻛﻠﻤﺔ ) ‪ ( M»tƒ#uä‬ﺍﻟﱵ ﺗﺼﻒ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﻭﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ‬
‫ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻧﺮﺍﻫﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( $oYÏG»tƒ#uä öNä3ø‹n=tæ (#qè=÷Gtƒ öNà6ZÏiB Zwqß™u‘ öNà6‹Ïù $uZù=y™ö‘r& !$yJx.‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٥١ :‬‬

‫) ‪ ] ( AûüÎ7•B 5>$tGÅ2ur Èb#uäö•à)ø9$# àM»tƒ#uä y7ù=Ï? 4 û§Û‬ﺍﻟﻨﻤﻞ ‪[ ١ :‬‬

‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ) ﺑﺮﺍﻫﻴﻨﻪ ﻭﺃﺩﻟﹼﺘﻪ ﺍﻹﻋﺠﺎﺯﻳ‪‬ﺔ ( ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﻞﱢ ﺷﻲﺀ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺗﺼﻒ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﻫﺬﻩ‬
‫ﺍﻟﺪﻻﻻﺕ ﻭﺍﻟﱪﺍﻫﲔ ‪ ،‬ﻓﺈﻥﱠ ﺭﺅﻳﺔ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻛﻤﺎ ﺗﺼﻔﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻲ ﺑﺮﻫﺎﻥ ﻳﺘﺒﻴ‪‬ﻦ ﺍﻟﺒﺸﺮ ﻣﻦ ﺧﻼﻟﻪ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻖ‪ ‬ﻣﻦ ﻋﻨﺪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪¥-$s)Ï© ’Îû uqèd ô`£JÏB ‘@|Êr& ô`tB ¾ÏmÎ/ Länö•xÿŸ2 §NèO «!$# ωZÏã ô`ÏB tb%Ÿ2 bÎ) óOçF÷ƒuäu‘r& ö@è%‬‬

‫‪É#õ3tƒ öNs9urr& 3 ‘,ptø:$# çm¯Rr& öNßgs9 tû¨üt7oKtƒ 4Ó®Lym öNÍkŦàÿRr& þ’Îûur É-$sùFy$# ’Îû $uZÏF»tƒ#uä óOÎgƒÎŽã\y™ ÇÎËÈ 7‰‹Ïèt/‬‬

‫‪ ] ( Íky- &äóÓx« Èe@ä. 4’n?tã ¼çm¯Rr& y7În/t•Î/‬ﻓﺼ‪‬ﻠﺖ ‪[ ٥٣ – ٥٢ :‬‬

‫ﻓﺂﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺑﺮﺍﻫﻴﻨﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺃﺩﻟﹼﺘﻪ ﻭﻣﻌﺠﺰﺍﺗﻪ ﻭﻣﻌﺎﻧﻴﻪ ( ﻓﹸﺼ‪‬ﻠﺖ ﻭﻋ‪‬ﺒ‪‬ﺮ‬
‫ﻋﻨﻬﺎ ﻋﱪ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺴﻤﺎﺀ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺗﻔﺼﻴﻞ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ – ﻧﺎﺗﺞ ﻋﻦ‬
‫ﺇﺩﺭﺍﻛﻨﺎ ﻟﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳ‪‬ﺔ ‪..‬‬
‫) ‪ ] ( tbqßJn=ôètƒ 5Qöqs)Ïj9 $|‹Î/t•tã $ºR#uäö•è% ¼çmçG»tƒ#uä ôMn=Å_Áèù Ò=»tGÏ.‬ﻓﺼ‪‬ﻠﺖ ‪[ ٣ :‬‬

‫) ‪ ] ( ( ÿ¼çmçG»tƒ#uä ôMn=Å_Áèù Ÿwöqs9 (#qä9$s)©9 $|‹ÏJygõƒr& $ºR#uäö•è% çm»oYù=yèy_ öqs9ur‬ﻓﺼ‪‬ﻠﺖ ‪[ ٤٤ :‬‬

‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﻜﻠﻤﺔ ] ) ‪ ، [ ( M»tƒ#uä ) ، ( ptƒ#uä‬ﻋﻨﺪﻣﺎ ﺗﺄﰐ ﻣﺮﺗﺒﻄﺔﹰ ﺑﻜﻠﻤﺎﺕ ﺍﷲ‬

‫ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ ﺗﻌﲏ ﳎﻤﻮﻋﺔ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺩﻟﹼﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ‬
٢٥٩ 
‫ﺎ ﲢﻤﻠﻪ ﻣﻦ ﻣﻌﺎﻥ‬‫ﺔ ﺑﻌﻴﺪﺍﹰ ﻋﻤ‬‫ﺩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ﻭﻻ ﳝﻜﻦ ﺗﺄﻃﲑﻫﺎ ﲟﺠﺮ‬، ‫ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫ ﳌﺎ ﻃﻠﺐ‬، ‫ﺔ ﺑﲔ ﻓﺎﺻﻠﺘﲔ‬‫ ( ﻻ ﺗﻌﲏ ﺇﻻﹼ ﳎﻤﻮﻋﺔ ﻛﻠﻤﺎﺕ ﻗﺮﺁﻧﻴ‬ptƒ#uä ) ‫ ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ‬..
‫ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﱰﻝ ﻓﻴﻪ‬، ‫ ﺃﻥ ﻳﱰﹼﻝ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬r ‫ﺍﻟﻜﺎﻓﺮﻭﻥ ﻣﻦ ﺍﻟﺮﺳﻮﻝ‬
.. ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
z>$s?ö‘^w #]ŒÎ) ( š•ÎYŠÏJu‹Î/ ¼çm’ÜèƒrB Ÿwur 5=»tGÏ. `ÏB ¾Ï&Î#ö7s% `ÏB (#qè=÷Fs? |MZä. $tBur )
߉ysøgs† $tBur 4 zOù=Ïèø9$# (#qè?ré& šúïÏ%©!$# Í‘r߉߹ ’Îû ×M»oYÉi•t/ 7M»tƒ#uä uqèd ö@t/ ÇÍÑÈ šcqè=ÏÜö6ßJø9$#

$yJ¯RÎ) ö@è% ( ¾ÏmÎn/§‘ `ÏiB ×M»tƒ#uä Ïmø‹n=tã š^Ì“Ré& Iwöqs9 (#qä9$s%ur ÇÍÒÈ šcqßJÎ=»©à9$# žwÎ) !$uZÏF»tƒ$t«Î/

|=»tFÅ6ø9$# y7ø‹n=tã $uZø9t“Rr& !$¯Rr& óOÎgÏÿõ3tƒ óOs9urr& ÇÎÉÈ êúüÎ7•B Ö•ƒÉ‹tR O$tRr& !$yJ¯RÎ)ur «!$# y‰YÏã àM»tƒFy$#

٤٨ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬šcqãZÏB÷sム5Qöqs)Ï9 3“t•ò2ÏŒur ZpyJômt•s9 š•Ï9ºsŒ ’Îû žcÎ) 4 óOÎgøŠn=tæ 4‘n=÷Fãƒ

[ ٥١ –
‫ ﻻ‬r ‫ ﻓﻘﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺎﻥ‬، ‫¾ ( ﻻ ﺗﺮﺩ ﻋﺒﺜﺎﹰ‬Ï&Î#ö7s% `ÏB ) ‫ﺔ‬‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
، ‫ﺎ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻘﺪ ﺍﻧﻘﻠﺒﺖ ﺍﳌﺴﺄﻟﺔ‬‫ ﺃﻣ‬، ‫ ﻛﺘﺎﺏ ﻭﻻ ﳜﻄﹼﻪ ﺑﻴﻤﻴﻨﻪ‬‫ﻳﺘﻠﻮ ﺃﻱ‬
`ÏB ) ‫ ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﹼﺪﻩ ﻭﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ‬، ( ‫ﺔ‬‫ ﻳﻘﺮﺃ ﻟﻐﺔ ﺍﻟﺴﻤﺎﺀ ) ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‬r ‫ﻭﺃﺻﺒﺢ‬
¼çm’ÜèƒrB Ÿwur 5=»tGÏ. `ÏB ¾Ï&Î#ö7s% `ÏB (#qè=÷Fs? |MZä. $tBur ) ‫ ﺍﻟﻘﺮﺁﱐ‬‫( ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‬ ¾Ï&Î#ö7s%

.. ( šcqè=ÏÜö6ßJø9$# z>$s?ö‘^w #]ŒÎ) ( š•ÎYŠÏJu‹Î/

‫ ( ﺗﻌﲏ‬4 zOù=Ïèø9$# (#qè?ré& šúïÏ%©!$# Í‘r߉߹ ’Îû ×M»oYÉi•t/ 7M»tƒ#uä uqèd @t/ ) ‫ﺔ‬‫ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬..
‫ﺎ ﳛﻤﻠﻪ‬‫ﺔ ﻭﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺻﺪﻭﺭ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﳑ‬‫ﺍﻟﺪﻻﺋﻞ ﺍﻹﻋﺠﺎﺯﻳ‬
.. ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﻫﺬﻩ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺣﻜﺎﻡ‬
‫‪٢٦٠‬‬ ‫‪‬‬
‫ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) &‪ ( 4 óOÎgøŠn=tæ 4‘n=÷Fム|=»tFÅ6ø9$# y7ø‹n=tã $uZø9t“Rr& !$¯Rr& óOÎgÏÿõ3tƒ óOs9urr‬ﺗﺆﻛﹼﺪ‬
‫ﺃﻥﱠ ﻣﻌﺠﺰﺓ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻻ ﺗﺘﺠﺎﻭﺯ ﻣﺎ ﳛﻤﻞ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺫﺍﺗﻪ ﻣﻦ ﺩﻻﺋﻞ ﺇﻋﺠﺎﺯﻳ‪‬ﺔ ﺗﺜﺒﺖ‬
‫– ﰲ ﻛﻞﹼ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ – ﻣﺼﺪﺍﻗﻴ‪‬ﺔ ﻧﺰﻭﻟﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ ﻣﻌﺠﺰﺓ ﺗﻜﻔﻲ ﻋﻦ‬
‫‪br& !$oYyèuZtB $tBur‬‬ ‫ﻛﻞﹼ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﻳﺘﻢ ﻃﹶﻠﹶﺒ‪‬ﻬ‪‬ﺎ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( 4 tbqä9¨rF{$# $pkÍ5 z>¤‹Ÿ2 br& HwÎ) ÏM»tƒFy$$Î/ Ÿ@Å™ö•œR‬ﺍﻹﺳﺮﺍﺀ ‪.. [ ٥٩ :‬‬
‫ﻭﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻥﹼ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﻟﻪ ﻋﻤﻘﺎﹰ ﻣﻦ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻼ ﺳﺒﻴﻞ ﳌﺨﻠﻮﻕ ﺃﻥ ﳛﻴﻂ ﺑﺼﻔﺔ‪ ‬ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳛﻤﻞ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻥﹼ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥﱠ ﻟﻪ ﻣﻌﺎﱐ ﻇﺎﻫﺮﺓ ﻳﺴﺘﻄﻴﻊ‬
‫ﺍﻟﺒﺸﺮ ﺇﺩﺭﺍﻛﻬﺎ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻪ ﻭﺟﻪ‪ ‬ﻳﺮﺗﺒﻂ – ﻣﻦ ﺟﻬﺔ ﺗﺄﻭﻳﻠﻪ ﻭﺇﺩﺭﺍﻙ ‪‬ﺎﻳﺔ ﻣﻌﺎﻧﻴﻪ‬
‫ﻭﺍﻹﺣﺎﻃﺔ ﺑﻪ – ﺑﺎﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻪ ﻭﺟﻪ‪ ‬ﻳﺮﺗﺒﻂ – ﻣﻦ ﺟﻬﺔ ﲪﻠﻪ ﻟﻠﻤﻌﺎﱐ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻦ‬
‫ﺍﳌﻨﻬﺞ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﺗ‪‬ﺒﺎﻋﻪ – ﺑﺎﻟﺒﺸﺮ ﻭﺇﺩﺭﺍﻛﻬﻢ ‪..‬‬
٢٦١ 

 


 
‫ ﻭﺃﺣﻜﺎﻡ ﻭﺑﺮﺍﻫﲔ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ‬‫ﻣﻌﺎﻥ‬


 
‫ﻋﺎﱂ ﺍﻷﻣﺮ‬

 
‫ ﻭﺃﺣﻜﺎﻡ ﻭﺑﺮﺍﻫﲔ ﻇﺎﻫﺮﺓ ﺗﺴﺘﻄﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﺩﺭﺍﻛﻬﺎ‬‫ﻣﻌﺎﻥ‬



 
‫ﻋﺎﱂ ﺍﳋﻠﻖ‬
‫‪٢٦٢‬‬ ‫‪‬‬
‫ﺇﻥﱠ ﺍﻧﺘﻤﺎﺀﻧﺎ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ﻭﺧﻀﻮﻋﻨﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻋﱪ ﺃﺳﺮ ﺃﻧﻔﺴـﻨﺎ ﺩﺍﺧـﻞ‬
‫ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﻱ ‪ ،‬ﺇﺿﺎﻓﺔﹰ ﺇﱃ ﻣﺎﻫﻴ‪‬ﺔ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺬﻱ ﳓﻴﺎ ﻓﻴﻪ ‪ ،‬ﻛﻞﱡ ﺫﻟﻚ ﳛﻮﻝ ﺑﻴﻨﻨﺎ ﻭﺑـﲔ‬
‫ﺇﺩﺭﺍﻙ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ..‬ﻓﻼ ﻳﺄﰐ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻻﹼ ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫‪ö@yd ÇÎËÈ tbqãZÏB÷sム5Qöqs)Ïj9 ZpuH÷qu‘ur “W‰èd AOù=Ïæ 4’n?tã çm»oYù=¢Ásù 5=»tGÅ3Î/ Nßg»uZ÷¥Å_ ô‰s)s9ur‬‬ ‫)‬
‫‪ã@ߙ①ôNuä!%y` ô‰s% ã@ö7s% `ÏB çnqÝ¡nS šúïÏ%©!$# ãAqà)tƒ ¼ã&é#ƒÍrù's? ’ÎAù'tƒ tPöqtƒ 4 ¼ã&s#ƒÍrù's? žwÎ) tbrã•ÝàZtƒ‬‬

‫‘‪ô‰s% 4 ã@yJ÷ètR $¨Zä. “Ï%©!$# uŽö•xî Ÿ@yJ÷èuZsù –Št•çR ÷rr& !$uZs9 (#qãèxÿô±uŠsù uä!$yèxÿä© `ÏB $uZ©9 @ygsù Èd,ysø9$$Î/ $uZÎn/u‬‬

‫‪ ] ( šcrçŽtIøÿtƒ (#qçR$Ÿ2 $¨B Nåk÷]tã ¨@|Êur öNåk|¦àÿRr& (#ÿrçŽÅ£yz‬ﺍﻷﻋﺮﺍﻑ ‪[ ٥٣ – ٥٢ :‬‬

‫ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ – ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ – ‬ﻋﻠﻰ ﻋﻤﻘﻲ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺣﻜـﺎﻡ‬
‫ﻭﺍﻷﺩﻟﹼﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪ – ١‬ﺍﻟﻌﻤﻖ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﺗﺪﺭﻛﻪ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪..‬‬
‫‪ – ٢‬ﻭﻋﻤﻖ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ã•yzé&ur É=»tGÅ3ø9$# ‘Pé& £`èd ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏB |=»tGÅ3ø9$# y7ø‹n=tã tAt“Rr& ü“Ï%©!$# uqèd‬‬ ‫)‬
‫‪uä!$tóÏGö/$#ur ÏpuZ÷GÏÿø9$# uä!$tóÏGö/$# çm÷ZÏB tmt7»t±s? $tB tbqãèÎ6®KuŠsù Ô÷÷ƒy— óOÎgÎ/qè=è% ’Îû tûïÏ%©!$# $¨Br'sù ( ×M»ygÎ7»t±tFãB‬‬

‫?‪ô`ÏiB @@ä. ¾ÏmÎ/ $¨ZtB#uä tbqä9qà)tƒ ÉOù=Ïèø9$# ’Îû tbqã‚Å™º§•9$#ur 3 ª!$# žwÎ) ÿ¼ã&s#ƒÍrù's? ãNn=÷ètƒ $tBur 3 ¾Ï&Î#ƒÍrù's‬‬

‫‪ ] ( É=»t6ø9F{$# (#qä9'ré& HwÎ) ã•©.¤‹tƒ $tBur 3 $uZÎn/u‘ ωZÏã‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٧ :‬‬

‫‪ ..‬ﺫﻫﺒﺖ‪ ‬ﻣﻌﻈﻢ‪ ‬ﺍﻟﺘﻔﺎﺳﲑﹺ ﺍﳌﻮﺭﻭﺛﺔ‪ ، ‬ﰲ ﺗﻔﺴﲑﹺ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﺇﱃ ﺃﻥﱠ ﺁﻳﺎﺕ‪ ‬ﻛﺘﺎ ﹺ‬
‫ﺏ‬
‫ﺍﷲِ ﺗﻌﺎﱃ ﺗﻨﻘﺴﻢ ﺇﱃ ﻗ‪‬ﺴﻤﲔ ‪ ..‬ﻗﺴﻢ ﻣ‪‬ﺤﻜﻢ ‪ ،‬ﻭﻗﺴﻢ ﻣﺘﺸﺎﺑﻪ ‪ ..‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﲢﺪﻳﺪ ﻣﺎﻫﻴ‪‬ﺔ‬
‫ﺍﳌﹸﺤﻜﹶﻢ ﻭﻣﺎﻫﻴ‪‬ﺔ ﺍﳌﺘﺸﺎﺑﻪ ‪ ،‬ﻭﰲ ﲢﺪﻳﺪ ﺍﻵﻳﺎﺕ ﺍﳌﹸﺤﻜﻤﺔ ﻭﺍﻵﻳﺎﺕ‪ ‬ﺍﳌﹸﺘﺸﺎ‪‬ﺔ ‪ ..‬ﻭﺍﺟﺘﺮﻋﺖ‬
‫ﺍﻷﻣ‪‬ﺔﹸ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ‪ ‬ﺍﳌﻮﺭﻭﺙﹶ ﻗﺮﻭﻧﺎﹰ ﻛﺜﲑﺓﹰ ﻣﻦ ﺍﻟﺰﻣﻦ ‪ ..‬ﻛﹸﻞﱡ ﺫﻟﻚ ﺣﺼﻞﹶ ﻭﳛﺼﻞ ﻣﻊ ﺃﻥﱠ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻟﻨﺎ ﺃﻥﱠ ﻛﻞﱠ ﺁﻳﺎﺕ‪ ‬ﺍﷲ ﺗﻌﺎﱃ – ﺩﻭﻥ ﺃﻱ‪ ‬ﺍﺳﺘﺜﻨﺎﺀ – ﻫﻲ ﻣ‪‬ﺤﻜﻤﺔ ‪ ..‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪:‬‬
‫‪٢٦٣‬‬ ‫‪‬‬
‫) ‪ ] ( AŽ•Î7yz AOŠÅ3ym ÷bà$©! `ÏB ôMn=Å_Áèù §NèO ¼çmçG»tƒ#uä ôMyJÅ3ômé& ë=»tGÏ. 4 •!9#‬ﻫﻮﺩ ‪ .. [ ١ :‬ﻭﻛﹸﻞﱡ‬
‫ﺫﻟﻚ ﺣﺼﻞﹶ ﻭﳛﺼﻞ ﻣﻊ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻟﻨﺎ ﺃﻥﱠ ﻛﻞﱠ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﻣﺘﺸﺎﺑﻪ ‪ ..‬ﻳﻘﻮﻝ‬
‫ﺗﻌﺎﱃ ‪:‬‬
‫) ‪šcöqt±øƒs† tûïÏ%©!$# ߊqè=ã_ çm÷ZÏB ”•Ïèt±ø)s? u’ÎT$sW¨B $YgÎ6»t±tF•B $Y6»tGÏ. Ï]ƒÏ‰ptø:$# z`|¡ômr& tA¨“tR ª!$#‬‬

‫‘‪4 âä!$t±o„ `tB ¾ÏmÎ/ “ωöku‰ «!$# “y‰èd y7Ï9ºsŒ 4 «!$# Ì•ø.ÏŒ 4’n<Î) öNßgç/qè=è%ur öNèdߊqè=ã_ ßû,Î#s? §NèO öNåk®5u‬‬

‫‪ ] ( >Š$yd ô`ÏB ¼çms9 $yJsù ª!$# È@Î=ôÒム`tBur‬ﺍﻟﺰﻣﺮ ‪[ ٢٣ :‬‬

‫‪ ..‬ﻭﺍﻟﺴﺆﺍﻝﹸ ﺍﻟﺬﻱ ﻳﻄﺮﺡ‪ ‬ﻧﻔﺴ‪‬ﻪ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ‪ ..‬ﻛﻴﻒ‪ ‬ﻧ‪‬ﻮﻓﱢﻖ‪ ‬ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ‬
‫؟!!! ‪ ...‬ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﻣﻨﻪ ﺁﻳﺎﺕ‪ ‬ﳏﻜﻤﺎﺕ ﻭﺃﹸﺧﺮ ﻣﺘﺸﺎ‪‬ﺎﺕ ‪ ،‬ﻭﻛﻞﱡ ﺁﻳﺎﺗ‪‬ﻪ ﺃﹸﺣﻜﻤـﺖ ‪،‬‬
‫ﻭﻫﻮ ﻛﻠﹼﻪ‪ ‬ﻣﺘﺸﺎﺑﻪ‪ ‬ﻣﺜﺎﱐ ‪ ..‬ﻛﻴﻒ ﻳﻜﻮﻥﹸ ﺫﻟﻚ ﰲ ﺍﻟﻮﻗﺖ‪ ‬ﺫﺍﺗ‪‬ﻪ ؟!!! ‪..‬‬
‫) ‪×M»tƒ#uä çm÷ZÏB‬‬ ‫‪ ..‬ﺟﻮﻫﺮ‪ ‬ﺍﻟﻘﻀﻴ‪‬ﺔ ﻳﺘﻤﺤﻮﺭ ﰲ ﻣﻌﲎ ﻛﻠﻤﺔ ) ‪ ( M»tƒ#uä‬ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‬
‫‪ ... ( ( ×M»ygÎ7»t±tFãB ã•yzé&ur É=»tGÅ3ø9$# ‘Pé& £`èd ìM»yJs3øt’C‬ﻓﻜﻠﻤﺔﹸ ) ‪ ( M»tƒ#uä‬ﰲ ﻛﺘـﺎﺏﹺ ﺍﷲِ‬
‫ﺗﻌﺎﱃ ﺗﻌﲏ ﺩﻻﻻﺕ‪ ‬ﻭﻣﻌﺠﺰﺍﺕ‪ ‬ﻭﺃﺣﻜﺎﻣﺎﹰ ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻘﺼﻮﺭﺓﹰ ﻋﻠﻰ ﳎﻤﻮﻋﺔ‪ ‬ﻛﻠﻤﺎﺕ‪ ‬ﻗﺮﺁﻧﻴ‪ ‬ﺔ‬
‫ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻞﹸ ﺍﻟﻜﺜﲑﻭﻥ ‪ ..‬ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ﲢﻤﻞﹸ ﺍﻵﻳﺎﺕ ﰲ ﻇﺎﻫﺮﹺﻫﺎ ﻭﺑﺎﻃﻨﻬﺎ ‪ ،‬ﻭﻟﻴﺴـﺖ‬
‫ﻣ‪‬ﺠﺮ‪‬ﺩ‪ ‬ﳎﻤﻮﻋﺔ‪ ‬ﻛﻠﻤﺎﺕ‪ ‬ﻣﺼﻔﻮﻓﺔ‪ ‬ﰲ ﺍﳉﻤﻠﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ...‬ﺍﻵﻳﺎﺕ ﺗ‪‬ﺤ‪‬ﻤ‪‬ﻞﹸ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ‪ ‬ﳐﻠﻮﻕ‪ ‬ﺃﻥ ﻳ‪‬ﺤﻴﻂﹶ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﲢﻤﻠﹸﻬﺎ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻭﺍﻵﻳـﺔﹸ ﺍﻟﻜﺮﳝـﺔﹸ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ‪ ‬ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫) ™‪ ] ( tbrã•©.x‹s? ö/ä3¯=yè©9 ;M»oYÉi•t/ ¤M»tƒ#uä !$pkŽÏù $uZø9t“Rr&ur $yg»oYôÊt•sùur $yg»oYø9t“Rr& îou‘qß‬ﺍﻟﻨﻮﺭ ‪[١ :‬‬

‫) ‪¤M»tƒ#uä !$pkŽÏù $uZø9t“Rr&ur‬‬ ‫‪ ..‬ﻓﺎﷲُ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻭ‪‬ﺃﹶﻧ‪‬ﺰ‪‬ﻟﹾﻨ‪‬ﺎﻫ‪‬ﺎ ﺁﻳ‪‬ﺎﺕ‪ ‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺎﺕ‪ ، ( ‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ‪:‬‬
‫‪ ، ( ;M»oYÉi•t/‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﺎ ﲢﻤﻞﹸ ﺃﺣﻜﺎﻣﺎﹰ ﻭﻣﻌﺎﱐ ﻭﺩﻻﻻﺕ ﺑﻴ‪‬ﻨﺔ ﻟﻌﻞﹼ ﺍﻟﺒﺸﺮ ﻳﺘﺬﻛﹼﺮﻭﻥ ‪‬ﺎ ‪ ..‬ﺇﺫﺍﹰ‬
‫‪٢٦٤‬‬ ‫‪‬‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﻫﻲ ﻗﹶﻮ‪‬ﻝﹸ ﺍﷲِ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﳛﻤﻞﹸ ﺍﻵﻳﺎﺕ ﺑﻈﺎﻫﺮ ﺻﻴﺎﻏﺘ‪‬ﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻭﺑﺒﺎﻃ‪‬ﻨﹺﻬـﺎ‬
‫‪..‬‬
‫) ‪×M»tƒ#uä çm÷ZÏB |=»tGÅ3ø9$# y7ø‹n=tã tAt“Rr& ü“Ï%©!$# uqèd‬‬ ‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻗﻮﻟﹶـﻪ ﺗﻌـﺎﱃ ‪..‬‬
‫‪ ، ( ( ×M»ygÎ7»t±tFãB ã•yzé&ur É=»tGÅ3ø9$# ‘Pé& £`èd ìM»yJs3øt’C‬ﻳﻌﲏ ﺃﻥﱠ ﺃﻱ‪ ‬ﻋﺒﺎﺭﺓ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﻣ‪‬ﻜﹶﻮ‪‬ﻧ‪‬ﺔ‪ ‬ﻣـﻦ‬
‫ﳎﻤﻮﻋﺔ‪ ‬ﻛﻠﻤﺎﺕ ‪ ،‬ﻧﺴﺘﻨﺒﻂﹸ ﻣﻨﻬﺎ ﺃﺣﻜﺎﻣﺎﹰ ﻭﺩﻻﻻﺕ‪ ‬ﻭﺍﺿﺤﺔﹰ ﺑﻴ‪‬ﻨﺔﹰ ﻣﻦ ﻇﺎﻫﺮ ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‬
‫‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‪ ‬ﺍﻟﻈﺎﻫﺮﺓﹸ ﺍﻟﺒﻴ‪‬ﻨ‪‬ﺔﹸ ﻫﻲ ﺍﻷﺻﻞ ﻭﺍﳌﺮﺟﻊ ﰲ ﺍﻷﺣﻜﺎﻡ ‪ ..‬ﻫﺬﺍ ﻣﺎ ﻧﻔﻬﻤ‪‬ـﻪ‪ ‬ﻣـﻦ‬
‫ﻗﹶﻮ‪‬ﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪.. ( É=»tGÅ3ø9$# ‘Pé& £`èd ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏB ) :‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﺫﺍﺗ‪‬ﻬﺎ ﲢﻤﻞﹸ ﺑﺄﻋﻤﺎﻗ‪‬ﻬﺎ ﺩﻻﻻﺕ‪ ‬ﺑﺎﻃﻨﺔﹰ ﳛﺘـﺎﺝ‪ ‬ﺍﺳـﺘﻨﺒﺎﻃﹸﻬﺎ ﺇﱃ‬
‫ﺍﻟﻐﻮﺹ ﰲ ﺃﻋﻤﺎﻕﹺ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻔﻬﻤ‪‬ﻪ‪ ‬ﻣﻦ ﻗﹶﻮ‪‬ﻟ‪‬ﻪ ﺗﻌﺎﱃ ) ‪( ( ×M»ygÎ7»t±tFãB ã•yzé&ur‬‬
‫‪ ...‬ﻓﺎﻟﻌﺒﺎﺭﺗﺎﻥ ‪، ( ( ×M»ygÎ7»t±tFãB ã•yzé&ur ) ، ( É=»tGÅ3ø9$# ‘Pé& £`èd ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏB ) :‬‬
‫ﺗﺼﻒ‪ ‬ﻛﹸﻞﱞ ﻣﻨﻬﻤﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻣﻼﹰ ﺩﻭﻥ ﺃﻱ‪ ‬ﲡﺰﺋﺔ ﻟﻨﺼﻮﺻﻪ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺃﻣ‪‬ﺮ‪ ‬ﻃﺒﻴﻌﻲ‪ ، ‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺩﻻﻻﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﳌﻌﺎﱐ ﺍﻟﻈﺎﻫﺮﺓ‬
‫) ‪$uZø9¨“tRur‬‬ ‫ﰲ ﻇﺎﻫﺮ ﺻﻴﺎﻏﺘ‪‬ﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ،‬ﻟﹶﻤ‪‬ﺎ ﻛﺎﻥ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫‪ ] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã‬ﺍﻟﻨﺤﻞ ‪[ ٨٩ :‬‬
‫‪ ..‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺩﻻﻻﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥﹶ ﻣﻌﺎﻥ‪ ‬ﺑﺎﻃﻨﺔ‪ ‬ﰲ ﺃﻋﻤﺎﻗ‪‬ﻪ ‪ ،‬ﻟﹶﻤ‪‬ﺎ ﻛﺎﻥﹶ ﻫﻨﺎﻙ‪‬‬
‫‪Ïm÷ƒy‰tƒ tû÷üt/ “Ï%©!$# t,ƒÏ‰óÁs? `Å6»s9ur 2”uŽtIøÿム$ZVƒÏ‰tn tb%x. $tB‬‬ ‫ﻣﻌﲎ‪ ‬ﻟ‪‬ﻘﻮ‪‬ﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫) ‪tb%x. öq©9 @è%‬‬ ‫‪ ] ( &äóÓx« Èe@à2 Ÿ@‹ÅÁøÿs?ur‬ﻳﻮﺳﻒ ‪ ، [ ١١١ :‬ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﻟ‪‬ﻨ‪‬ﺪﺭﹺﻙ‪ ‬ﻗﹶﻮ‪‬ﻟﹶﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪¾Ï&Î#÷WÏJÎ/ $uZ÷¥Å_ öqs9ur ’În1u‘ àM»yJÎ=x. y‰xÿZs? br& Ÿ@ö7s% ã•óst6ø9$# y‰ÏÿuZs9 ’În1u‘ ÏM»yJÎ=s3Ïj9 #YŠ#y‰ÏB ã•óst7ø9$#‬‬

‫‪ ] ( #YŠy‰tB‬ﺍﻟﻜﻬﻒ ‪.. [ ١٠٩ :‬‬

‫‪٢٦٥‬‬ ‫‪‬‬
‫‪‘Pé& £`èd ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏB‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻜﻠﻤﺔ ) ‪ ( M»tƒ#uä‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫( ﻫﻮ ﲨﻊ ﺁﻳﺔ ] ﳎﻤﻮﻋﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﲔ‬ ‫‪( ×M»ygÎ7»t±tFãB ã•yzé&ur É=»tGÅ3ø9$#‬‬

‫ﻓﺎﺻﻠﺘﲔ [ ﻛﻤﺎ ﺫﻫﺐ ﺇﱃ ﺫﻟﻚ ﻣﻌﻈﻢ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ‪ ،‬ﻻﻗﺘﻀﻰ ﺫﻟﻚ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺘﻜﺎﻣﻞ ﻭﺍﻟﺘﻌﺎﺿﺪ‬
‫ﺑﲔ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻻﻗﺘﻀﻰ ﺫﻟﻚ ﺍﻟﺘﻔﺮﻳﻖ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻛﻠﻤﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻜﻮﻥ ﻟﻜﻞﱢ ﺁﻳﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﶈﻜﻤﺔ ] ﺣﺴﺐ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ [ ﺍﺳﺘﻘﻼﻟﻴ‪‬ﺔ‬
‫ﺧﺎﺻ‪‬ﺔ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻜﻮﻥ ﺃﹸﻣ‪‬ﺎﹰ ﺩﻭﻥ ﻏﲑﻫﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﺍﻵﻳﺎﺕ‬
‫] ﺣﺴﺐ ﺗﻌﺮﻳﻔﻬﻢ ﻟﻶﻳﺔ ﺑﺄﻧ‪‬ﻬﺎ ﳎﻤﻮﻋﺔ ﻛﻠﻤﺎﺕ ﺑﲔ ﻓﺎﺻﻠﺘﲔ [ ﻫﻮ ﲨﻊ ﻛﻠﻤﺔ ) ﺃﻡ ( ‪،‬‬
‫‪‘Pé& £`èd‬‬ ‫( ‪ ،‬ﻓﻮﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫‪É=»tGÅ3ø9$# ‘Pé& £`èd‬‬ ‫ﻭﻫﺬﺍ ﻳﻨﺎﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( É=»tGÅ3ø9$#‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺣﻴﺚ ﻛﻠﻤﺔ ) &‪ ( ‘Pé‬ﺑﺼﻴﻐﺔ ﺍﳌﻔﺮﺩ ‪ ،‬ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﱠ ﻛﻠﻤﺔ )‬
‫( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪( ( ×M»ygÎ7»t±tFãB ã•yzé&ur É=»tGÅ3ø9$# ‘Pé& £`èd ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏB‬‬ ‫‪M»tƒ#uä‬‬

‫ﺗﻌﲏ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺩﻟﹼﺔ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻤﻠﹸﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪،‬‬
‫ﺑﻜﻠﻴ‪‬ﺘﻬﺎ ﺩﻭﻥ ﲤﻴﻴﺰ ﻭﺗﻔﺮﻳﻖ ‪..‬‬
‫) ‪AOŠÅ3ym ÷bà$©! `ÏB ôMn=Å_Áèù §NèO ¼çmçG»tƒ#uä ôMyJÅ3ômé& ë=»tGÏ. 4 •!9#‬‬ ‫ﻭﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻓﺈﻥﱠ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ] ( AŽ•Î7yz‬ﻫﻮﺩ ‪ [ ١ :‬ﻳﻨﻔﻲ ﲡﺰﺋﺔ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﻗﺴﻤﲔ ‪ :‬ﳏﻜﻢ ‪ ،‬ﻭﻣﺘﺸﺎﺑﻪ ‪..‬‬
‫‪z`|¡ômr& tA¨“tR ª!$#‬‬ ‫ﻓﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻛﻠﱡﻬﺎ ﻭﺩﻭﻥ ﲡﺰﺋﺔ ﻫﻲ ﳏﻜﻤﺔ ‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ] ( u’ÎT$sW¨B $YgÎ6»t±tF•B $Y6»tGÏ. Ï]ƒÏ‰ptø:$#‬ﺍﻟﺰﻣﺮ ‪ [ ٢٣ :‬ﻳﻨﻔﻲ – ﺃﻳﻀﺎﹰ – ﲡﺰﺋﺔ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﺇﱃ ﻗﺴﻤﲔ ‪ :‬ﳏﻜﻢ ‪ ،‬ﻭﻣﺘﺸﺎﺑﻪ ‪ ..‬ﻓﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻛﻠﱡﻬﺎ ﻭﺩﻭﻥ ﲡﺰﺋﺔ ﻫﻲ ﻣﺘﺸﺎ‪‬ﺔ‬
‫‪..‬‬
‫‪٢٦٦‬‬ ‫‪‬‬
‫ﻓﻨﺤﻦ‪ ‬ﻻ ﻧﺴﺘﻄﻴﻊ ﺍﻟﺘﻔﺮﻳﻖ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﲡﺰﺋﺔ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺇﱃ‬
‫ﺃﺟﺰﺍﺀ ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﳏﻜﻢ ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺘﺸﺎﺑﻪ ‪ ..‬ﻭﻣﻦ ﻳﺘﺼﻮ‪‬ﺭ ﻫﺬﻩ ﺍﻟﺘﺠﺰﺋﺔ ﻳﻜﻮﻥ ﺇﻣ‪‬ﺎ‬
‫ﺟﺎﻫﻼﹰ ﻭﺇﻣ‪‬ﺎ ﻣﺘﺠﺎﻫﻼﹰ ﳊﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﻌﻠﹼﻘﻪ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ‪..‬‬
‫ﺇﻥﱠ ﻣﺎ ﻧﺴﺘﻄﻴﻊ ﲤﻴﻴﺰﻩ ﻫﻮ ﺃﻥﱠ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ﺩﻻﻻﺗﻪ ﻭﺑﺮﺍﻫﻴﻨﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﻣﻌﺎﻧﻴﻪ‬
‫( ﺑﻜﻠﻴ‪‬ﺘﻬﺎ ﻫﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻹﺩﺭﺍﻛﻨﺎ ﳍﺎ ﻭﺗﺼﻮ‪‬ﺭﻧﺎ ﳌﻌﺎﻧﻴﻬﺎ ﻭﺑﺮﺍﻫﻴﻨﻬﺎ ﺗﻜﻮﻥ ﻭﻓﻖ ﻋﻤﻘﲔ ‪ :‬ﻋﻤﻖ‬
‫ﳏﻜﻢ ﻇﺎﻫﺮ ﻭﺍﺿﺢ ‪ ،‬ﻭﻋﻤﻖ ﻣﺘﺸﺎﺑﻪ ﺧﻔﻲ ﳜﺘﻠﻂ ﻋﻠﻴﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻪ ﺑﺸﻜﻞﹴ ﻛﺎﻣﻞ‬
‫ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏB‬ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﻌﻤﻖ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻭﺗﻌﲏ ﺃﻥﱠ ﻛﻞﱠ‬
‫ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻜﻠﻴ‪‬ﺘﻬﺎ ﻭﺩﻭﻥ ﺃﻱ‪ ‬ﲡﺰﺋﺔ ‪ ،‬ﲢﻤﻞ ﺑﺮﺍﻫﲔ ﻭﺩﻻﻻﺕ‪ ‬ﻭﺃﺣﻜﺎﻣﺎﹰ ﻇﺎﻫﺮ ﹰﺓ‬
‫ﻭﺍﺿﺤﺔﹰ ) ﳏﻜﻤﺔ ( ﻻ ﻳﺘﺴﺮ‪‬ﺏ ﺇﻟﻴﻬﺎ ﺧﻠﻞﹲ ﻭﻻ ﻓﺴﺎﺩ‪ ‬ﰲ ﺍﻟﻔﻬﻢ ‪ ،‬ﻭﻻ ﲣﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻮﻝ‬
‫ﻭﺍﳌﺪﺍﺭﻙ ‪ ..‬ﻭﻫﺬﻩ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﻌﺎﱐ ﺻﺮﳛﺔ ﻻ ﲢﺘﻤﻞ ﺳﻮﺍﻫﺎ ‪ ،‬ﻭﻫﻲ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﱵ ﻳﻄﻠﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﳋﻠﻖ ﺃﻥ ﻳﻌﻠﻤﻮﻫﺎ ﻭﻳﻌﻤﻠﻮﺍ ‪‬ﺎ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻫﻲ ﺣﺠ‪‬ﺔ‬
‫ﻋﻠﻰ ﺍﳌﻜﻠﹼﻔﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ ﺃﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ﻭﻣﺮﺟﻌ‪‬ﻪ ‪ ،‬ﺣﻴﺚ ﺗ‪‬ﺮﺟ‪‬ﻊ ﺇﻟﻴﻬﺎ ﲨﻴﻊ‬
‫) ‪ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏB‬‬ ‫ﺍﳌﺴﺎﺋﻞ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻦ ﺍﳋﻠﻖ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‬
‫‪.. ( É=»tGÅ3ø9$# ‘Pé& £`èd‬‬
‫ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ×M»ygÎ7»t±tFãB ã•yzé&ur‬ﺗﻌﲏ ﺃﻥﱠ ﻟﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ – ﺩﻻﻻﺕ‪ ‬ﻭﺑﺮﺍﻫﲔ‪ ‬ﻭﻣﻌﺎﱐ ﻋﻤﻴﻘﺔ ﳑ‪‬ﺎ ﺍﺳﺘﺄﺛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻋﻠﻤﻪ ‪ ،‬ﻻ ﻧﺴﺘﻄﻴﻊ‬
‫ﺇﺩﺭﺍﻛﻬﺎ ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﺘﻌﺒﺪﻳ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﻄﻠﹶﺐ‪ ‬ﻣﻦ ﺍﳋﻠﻖ ﻋﻠﻤﻬﺎ‬
‫ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﻻ ﻳﺮﺍﻫﺎ ﺍﻟﺒﺸﺮ ﺇﻻﹼ ﰲ ﺍﻵﺧﺮﺓ ‪ .....‬ﻭﻣﻨﻬﺎ ﺩﻻﻻﺕ‪ ‬ﻭﺑﺮﺍﻫﲔ‪‬‬
‫ﻭﻣﻌﺎﱐ ﺳﺘﻈﻬﺮ ﻟﻸﺟﻴﺎﻝ ﺍﻟﻼﺣﻘﺔ ﻧﺘﻴﺠﺔ ﺗﻄﻮ‪‬ﺭ ﺍﻟﻌﻠﻮﻡ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ‪ ،‬ﺣﻴﺚ ﺗﺮﻯ ﺍﻷﺟﻴﺎﻝ‬
‫‪٢٦٧‬‬ ‫‪‬‬
‫ﺍﻟﻼﺣﻘﺔ ﲪﻞﹶ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻟﺪﻻﻻﺕ‪ ‬ﱂ ﺗﻜﻦ ﻣﻌﻠﻮﻣﺔ ﳌﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺃﺟﻴﺎﻝ ‪ ،‬ﻭﻓﻮﺭ ﺇﺩﺭﺍﻛﻬﺎ‬
‫ﺗ‪‬ﺼﺒﺢ ﳏﻜﻤﺔﹰ ﻷﻧ‪‬ﻬﺎ ﺗﺼﺒﺢ ﻭﺍﺿﺤﺔﹰ ﺟﻠﻴ‪‬ﺔﹰ ﻻ ﻳﺘﺴﺮﺏ ﺇﻟﻴﻬﺎ ﺍﳋﻠﻞ ﰲ ﺍﻟﻔﻬﻢ ﻭﺍﻹﺩﺭﺍﻙ ‪..‬‬
‫‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( ( ×M»ygÎ7»t±tFãB‬ﻣﺸﺘﻘﹼﺔ ﻣﻦ ﺍﳉﺬﺭ ) ﺵ ‪ ،‬ﺏ ‪ ،‬ﻫـ ( ﺍﻟﺬﻱ ﻳﻌﲏ ﻋﺪﻡ‬
‫ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﺍﺧﺘﻼﻁ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎ ‪ ،‬ﻣﻊ ﺃﻥﱠ ﳍﺎ ﻭﺟﻬﺎﹰ ﻇﺎﻫﺮﺍﹰ ‪ ..‬ﻓﺎﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ] ( $uZøŠn=tã tmt7»t±s? t•s)t6ø9$# ¨bÎ) }‘Ïd $tB $uZ©9 ûÎiüt7ムy7-/u‘ $uZs9 äí÷Š$# (#qä9$s% ) :‬ﺍﻟﺒﻘﺮﺓ ‪٧٠ :‬‬
‫[ ‪ ،‬ﺗﻌﲏ ﺃﻥﱠ ﺍﻷﻣﺮ ﻗﺪ ﺍﺧﺘﻠﻂ ﻋﻠﻴﻬﻢ ﻓﻠﻢ ﻳﻌﻮﺩﻭﺍ ﻳﺪﺭﻛﻮﺍ ﺣﻘﻴﻘﺔ ﺍﻟﺒﻘﺮﺓ ﺍﳌﻄﻠﻮﺑﺔ ‪ ،‬ﻣﻊ ﺃﻥﱠ‬
‫‪(#qä9$s% $]%ø—Íh‘ ;ot•yJrO `ÏB $pk÷]ÏB (#qè%Η①$yJ¯=à2‬‬ ‫ﺍﻟﺒﻘﺮ ﻇﺎﻫﺮ‪ ‬ﺃﻣﺎﻣﻬﻢ ‪ ..‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪ ] ( ( $YgÎ7»t±tFãB ¾ÏmÎ/ (#qè?é&ur ( ã@ö6s% `ÏB $oYø%Η①“Ï%©!$# #x‹»yd‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٢٥ :‬ﺗﻌﲏ ﺃﻥﱠ ﻇﺎﻫﺮ ﺫﻟﻚ‬
‫) ‪$tBur çnqè=tFs% $tBur‬‬ ‫ﺍﻟﺮﺯﻕ ﻣﺘﻤﺎﺛﻞﹲ ﻣﻊ ﺃﻥﱠ ﺣﻘﻴﻘﺔﹶ ﻃﻌﻤﻪ ﳐﺘﻠﻔﺔ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪:‬‬
‫‪ ] ( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ١٥٧ :‬ﺗﻌﲏ ﺃﻥﱠ ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘﻞ ﺷ‪‬ﺒ‪‬ﻪ ﳍﻢ ‪ ،‬ﲟﻌﲎ‬
‫ﺃﻧ‪‬ﻬﻢ ﺭﺃﻭﺍ ﻇﺎﻫﺮﺍﹰ ﻳ‪‬ﻮﻫﻢ ﺑﺎﻟﺼﻠﺐ ﻣﻊ ﺃﻥﱠ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻭﺑﺎﻃﻨﻪ ﻏﲑ ﺫﻟﻚ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ×M»ygÎ7»t±tFãB ã•yzé&ur‬ﺗﻌﲏ ﺃﻥﱠ ﻟﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺩﻻﻻ‪‬ﺎ‬
‫ﻭﺑﺮﺍﻫﻴﻨﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻋﻤﻘﺎﹰ ﻻ ﺳﺒﻴﻞ ﻟﻨﺎ ﰲ ﺇﺩﺭﺍﻙ ‪‬ﺎﻳﺔ ﺣﻘﻴﻘﺘﻪ ﻭﺗﺄﻭﻳﻠﻪ ﻭ‪‬ﺎﻳﺔ ﻣﺎ ﳛﻤﻞ ﻣﻦ‬
‫ﺃﺩﻟﹼﺔ ﻭﻣﻌﺎﱐ ‪ ..‬ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( •yzé&ur‬ﺗﺮﺩ ﺑﺼﻴﻐﺔ‪ ‬ﺍﻟﻨﻜﺮﺓ ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ‬
‫ﺍﳌﺴﺄﻟﺔﹶ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺪﻻﻻﺕ‪ ‬ﳐﻔﻴ‪‬ﺔ‪ ‬ﻋﻨ‪‬ﺎ ‪ ،‬ﻭﺃﻥﱠ ﺍﳌﺴﺄﻟﺔﹶ ﻻ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﻨﺼﻮﺹﹴ ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣ‪‬ﺤﺪ‪‬ﺩﺓ‪ ‬ﺩﻭﻥ ﻏﲑﹺﻫﺎ ‪ ..‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻷﻣ‪‬ﺮ‪ ‬ﻛﻤﺎ ﺫﻫﺒﺖ ﺗﻔﺎﺳﲑ‪‬ﻧﺎ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﻣﻦ ﺃﻥﱠ ﻧﺼﻮﺹ‪‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻨﻘﺴﻢ‪ ‬ﺇﱃ ﻗﺴﻤﲔ ‪ ،‬ﻗﺴﻢ ﻣ‪‬ﺤﻜﻢ ‪ ،‬ﻭﻗﺴﻢ ﻣ‪‬ﺘﺸﺎﺑﻪ ‪ ..‬ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ‪ ‬ﻛﺬﻟﻚ‬
‫‪ ..‬ﻟﻜﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ) ‪ ، ( ( ×M»ygÎ7»t±tFãB ã•yzé&ur‬ﻟﻜﺎﻧﺖ ﺻﻴﺎﻏﺘ‪‬ﻬﺎ ﺑﺼﻴﻐﺔ ﺍﳌﻌﺮﻓﺔ ‪) :‬‬
‫ﻭﺍﻷُﺧ‪‬ﺮ‪ ‬ﻣ‪‬ﺘ‪‬ﺸ‪‬ﺎﺑﹺﻬ‪‬ﺎﺕ‪ ، ( ‬ﺣﻴﺚﹸ ﺍﻟﻨﺼﻮﺹ‪ ‬ﺍﳌﺘﺸﺎ‪‬ﺔﹸ ﻣﻌﻠﻮﻣﺔ ‪ ،‬ﻭﻟﺘﻨﺎﻗﺾ‪ ‬ﺫﻟﻚ‪ – ‬ﺃﻳﻀﺎﹰ – ﻣﻊ‬
‫ﺣﻴﺜﻴ‪‬ﺎﺕ‪ ‬ﺻﻴﺎﻏﺔ‪ ‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪( çm÷ZÏB tmt7»t±s? $tB tbqãèÎ6®KuŠsù Ô÷÷ƒy— óOÎgÎ/qè=è% ’Îû tûïÏ%©!$# $¨Br'sù ) :‬‬
‫‪٢٦٨‬‬ ‫‪‬‬
‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ) ‪ ( çm÷ZÏB tmt7»t±s? $tB‬ﺗ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﻌﻤﻖ‪ ‬ﺍﳌﺘﺸﺎﺑﻪ ﻟﻴﺲ ﺧﺎﺻ‪‬ﺎﹰ ﲜﺰﺀٍ ﻣ‪‬ﺤﺪ‪‬ﺩ‪‬‬
‫ﻣﻦ ﻧﺼﻮﺹﹺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﻭﻥ ﻏﲑﹺﻫﺎ ‪ ..‬ﻓﻮﺟﻮﺩ‪ ‬ﻗﺴﻢﹴ ﻣﻌﻠﻮﻡﹴ ﻣﻦ ﺁﻳﺎﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺩﻭﻥ ﻏﲑﹺﻫﺎ ﺗﺘ‪‬ﺼﻒ ﺑﺼﻔﺔ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ‪ ،‬ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ ‬ﺍﳌﹸﻔﺘﺮ‪‬ﺽ‪ ‬ﺗ‪‬ﻨﺎﺳﺒ‪‬ﻪ ﺍﻟﺼﻴﺎﻏﺔ ‪ ) :‬ﻓﹶﺄﹶﻣ‪‬ﺎ‬
‫ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻓ‪‬ﻲ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ‪ ‬ﺯ‪‬ﻳ‪‬ﻎﹲ ﻓﹶﻴ‪‬ﺘ‪‬ﺒﹺﻌ‪‬ﻮﻥﹶ ﺍﳌﹸﺘﺸﺎ‪‬ﺎﺕ ﻣ‪‬ﻨ‪‬ﻪ‪ .. ( ‬ﻭﻟﻜﻦ ﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﻛﻠﻤﺔ ) ﺍﳌﹸﺘﺸﺎ‪‬ﺎﺕ (‬
‫ﻻ ﻭﺟﻮﺩ‪ ‬ﳍﺎ ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻫﻮ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ .. ( çm÷ZÏB tmt7»t±s? $tB‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ‪‬‬
‫ﺇﱃ ﻭﺟﻮﺩ‪ ‬ﻧﺼ‪‬ﲔ ﻗﺮﺁﻧﻴ‪‬ﲔ ﻳ‪‬ﺆﻛﺪﺍﻥ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥﹶ ﺍﻟﻜﺮﱘ‪ ‬ﻛﹸﻠﱠﻪ ﳏﻜﻢ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﰲ ﺍﻟﻮﻗﺖ‪ ‬ﺫﺍﺗ‪‬ﻪ ﻛﹸﻠﱠﻪ‬
‫ﻣ‪‬ﺘﺸﺎﺑﻪ ‪..‬‬
‫) ‪ ] ( ¼çmçG»tƒ#uä ôMyJÅ3ômé& ë=»tGÏ. 4 •!9#‬ﻫﻮﺩ ‪[ ١ :‬‬

‫) ‪ ] ( u’ÎT$sW¨B $YgÎ6»t±tF•B $Y6»tGÏ. Ï]ƒÏ‰ptø:$# z`|¡ômr& tA¨“tR ª!$#‬ﺍﻟﺰﻣﺮ ‪[ ٢٣ :‬‬

‫‪ ..‬ﻭﻛﹸﻞﱡ ﺫﻟﻚ ﻳ‪‬ﺆﻛﱢﺪ‪ ‬ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ﰲ ﺗﻔﺴﲑﹺﻧﺎ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻷﻋﻤﺎﻕ‪ ‬ﺍﻟﺒﺎﻃﻨﺔﹸ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱢ ﻟﻴﺴﺖ ﻇﺎﻫﺮﺓﹰ ﺃﻣـﺎﻡ ﺃﻋﻴﻨﻨـﺎ ‪ ،‬ﻛﺎﻷﻋﻤـﺎﻕ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﹸﺤﻜﻤﺔ ‪ ..‬ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ﻓﺈﻥﱠ ﻛﹸﻞﱠ ﻧﺼﻮﺹﹺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺩﻭﻥ ﺃﻱ‪ ‬ﺍﺳﺘﺜﻨﺎﺀ‬
‫) ‪ã•yzé&ur‬‬ ‫ﲢﻤﻞﹸ ﻫﺬﺍ ﺍﻟﻌﻤﻖ‪ ‬ﺍﻟﺒﺎﻃﻦ ‪ ..‬ﻟﺬﻟﻚ ﻓﺈﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺻـﻴﻐﺔﹶ ﺍﻟﻨﻜـﺮﺓ ﰲ ﻗﻮﻟ‪‬ـﻪ ﺗﻌـﺎﱃ‬
‫‪ ، ( ( ×M»ygÎ7»t±tFãB‬ﻭﻧﺮﻯ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ .. ( çm÷ZÏB tmt7»t±s? $tB‬ﻫﺬﺍ ﻣﺎ ﲢﻤﻠﹸﻪ ﺻﻴﺎﻏﺔﹸ ﻫﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳ‪‬ﺪﺭﻛﹸﻪ‪ ‬ﻛﻞﱡ ﺑﺎﺣﺚ‪ ‬ﻋﻦ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻳﻨﻈﺮ‪ ‬ﺇﱃ ﺩﻻﻻﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺘﺠﺮ‪‬ﺩ‪ ‬ﻋﻘﻠﻲ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺑﺮﺯﺥ ﺍﻟﺘﺎﺭﻳﺦ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻌﻤﻖ ﺍﻟﺒﺎﻃﻦ ﺍﳌﺘﺸﺎﺑﻪ ﻟﺪﻻﻻﺕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺎﻳﺘ‪‬ﻪ‪ ‬ﻋﻤﻖ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟـﺬﻱ ﻻ‬
‫ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲُ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳﺄﰐ ﺇﻻﹼ ﰲ ﺍﻵﺧﺮﺓ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪:‬‬
‫‪ö@yd ÇÎËÈ tbqãZÏB÷sム5Qöqs)Ïj9 ZpuH÷qu‘ur “W‰èd AOù=Ïæ 4’n?tã çm»oYù=¢Ásù 5=»tGÅ3Î/ Nßg»uZ÷¥Å_ ô‰s)s9ur‬‬ ‫)‬
‫‪ã@ߙ①ôNuä!%y` ô‰s% ã@ö7s% `ÏB çnqÝ¡nS šúïÏ%©!$# ãAqà)tƒ ¼ã&é#ƒÍrù's? ’ÎAù'tƒ tPöqtƒ 4 ¼ã&s#ƒÍrù's? žwÎ) tbrã•ÝàZtƒ‬‬
‫‪٢٦٩‬‬ ‫‪‬‬
‫‘‪ô‰s% 4 ã@yJ÷ètR $¨Zä. “Ï%©!$# uŽö•xî Ÿ@yJ÷èuZsù –Št•çR ÷rr& !$uZs9 (#qãèxÿô±uŠsù uä!$yèxÿä© `ÏB $uZ©9 @ygsù Èd,ysø9$$Î/ $uZÎn/u‬‬

‫‪ ] ( šcrçŽtIøÿtƒ (#qçR$Ÿ2 $¨B Nåk÷]tã ¨@|Êur öNåk|¦àÿRr& (#ÿrçŽÅ£yz‬ﺍﻷﻋﺮﺍﻑ ‪[ ٥٣ – ٥٢ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ﺗﺄﻭﻳﻞﹸ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻮ ﲟﻌﲎ ‪‬ﺎﻳﺔ ﻣﺎ ﳛﻤﻞ ﻣﻦ ﻣﻌﺎﱐ ﺑﺎﻃﻨﺔ ﻣﺘﺸﺎ‪‬ﺔ ] ﻭﻟﻴﺲ‬
‫ﲟﻌﲎ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺒﻴﺎﻥ ﻛﻤﺎ ﻳﺬﻫﺐ ﺍﻟﻜﺜﲑﻭﻥ [ ‪ ..‬ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ‪ ..‬ﻻ ﻳﺄﰐ ﺇﻻ ﰲ ﺍﻵﺧﺮﺓ ‪،‬‬
‫ﻓﻼ ﳝﻜﻦ ﳌﺨﻠﻮﻕﹴ ﺃﻥ ﻳ‪‬ﺤﻴﻂﹶ ﺑﺎﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﺑﻴﻨﻤﺎ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻭﺗﺒﻴﲔ ﺃﺣﻜﺎﻣﻪ ﻫﻮ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ﻏﲑ ﺍﻟﺘﺄﻭﻳﻞ ‪ ،‬ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ‪..‬‬
‫‪tbqä9qà)tƒ ÉOù=Ïèø9$# ’Îû tbqã‚Å™º§•9$#ur 3 ª!$# žwÎ) ÿ¼ã&s#ƒÍrù's? ãNn=÷ètƒ $tBur‬‬ ‫‪ ..‬ﻭﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬

‫‪ ( 3 $uZÎn/u‘ ωZÏã ô`ÏiB @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻧﺮﻯ ﺃﻥﱠ ﺣﺮﻑ‪ ‬ﺍﻟﻮﺍﻭ ﰲ ﻛﻠﻤﺔ ) ‪ ( tbqã‚Å™º§•9$#ur‬ﻟﻴﺲ‬
‫ﺣﺮﻑ‪ ‬ﻋﻄﻒ ‪ ،‬ﻭﻻ ﻳ‪‬ﻤﻜﻦ‪ ‬ﺃﻥ ﻳﻜﻮﻥﹶ ﺣﺮﻑ‪ ‬ﻋﻄﻒ ﻭﻻ ﺑﺄﻱ‪ ‬ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ‪ ..‬ﻓﻠﻮ‬
‫ﻛﺎﻥ ﺣﺮﻑ‪ ‬ﻋ‪‬ﻄﹾﻒ ﲟﻌﲎ ﻟﻮ ﻛﺎﻥ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ ﻳﻌﻠﻤﻮﻥ ﺗﺄﻭﻳﻞﹶ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻟﻮ‬
‫ﻛﺎﻥ ﺫﻟﻚ ‪ ،‬ﻟﻜﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 3 $uZÎn/u‘ ωZÏã ô`ÏiB @@ä. ¾ÏmÎ/ $¨ZtB#uä tbqä9qà)tƒ‬ﺗﺘﻌﻠﹼﻖ‪‬‬

‫‪ãNn=÷ètƒ $tBur‬‬ ‫ﺑﺎﻟﺬﺍﺕ‪ ‬ﺍﻹﳍﻴ‪‬ﺔ ﻛﺘﻌﻠﹼﻘﻬﺎ ﺑﺎﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﻫﺬﺍ ﻣ‪‬ﺤﺎﻝ ‪ ..‬ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓ )‬
‫) ‪tbqä9qà)tƒ ÉOù=Ïèø9$# ’Îû tbqã‚Å™º§•9$#ur‬‬ ‫?‪ ( 3 ª!$# žwÎ) ÿ¼ã&s#ƒÍrù's‬ﻫﻲ ﻋﺒﺎﺭﺓﹲ ﻣ‪‬ﺴﺘﻘﻠﹼﺔﹲ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﻟﻌﺒﺎﺭﺓ ‪:‬‬

‫( ‪ ..‬ﻭﺣﺮﻑ ﺍﻟﻮﺍﻭ ﰲ ﻛﻠﻤﺔ ) ‪ ( tbqã‚Å™º§•9$#ur‬ﻫﻮ‬ ‫‪3 $uZÎn/u‘ ωZÏã ô`ÏiB @@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬

‫ﺍﺳﺘﺌﻨﺎﻑ‪ ‬ﳉﻤﻠﺔ‪ ‬ﺟﺪﻳﺪﺓ‪ ، ‬ﲢﻤﻞﹸ ﺩﻻﻻﺕ‪ ‬ﺟﺪﻳﺪﺓﹰ ﻣ‪‬ﺴﺘﻘﻠﱠﺔﹰ ﲤﺎﻣﺎﹰ ﻋﻦ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪.. ( tbqã‚Å™º§•9$#ur‬‬
‫‪ ..‬ﻭﺍﻟﺘﺄﻭﻳﻞﹸ ﺍﳌﻌﲏ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻟﻴﺲ ﺍﻟﺘﻔﺴﲑ ﻭﻟﻴﺲ ﺍﻟﺘﺒﻴﺎﻥ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ‪‬ﺎﻳﺔﹸ ﻣﺎ‬
‫ﺗﺆﻭﻝﹸ ﺇﻟﻴﻪ ﺍﻷﻋﻤﺎﻕ‪ ‬ﺍﻟﺒﺎﻃﻨﺔﹸ ‪ ...‬ﻭﰲ ﺭﺣﻠﺔ‪ ‬ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻔﺎﻋﻞﹶ ﻣﻊ ﻇﺎﻫﺮ ﺃﺣﺪﺍﺛ‪‬ﻬﺎ ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﻌﺒﺪ‪ ‬ﺍﻟﺼﺎﱀﹶ ﺗﻔﺎﻋﻞﹶ ﻣﻊ ﺑﺎﻃﻦﹺ ﺃﺣﺪﺍﺛ‪‬ﻬﺎ‬
‫‪٢٧٠‬‬ ‫‪‬‬
‫‪ ..‬ﺑﻌﺪ‪ ‬ﺫﻟﻚ ﻭﻧﺘﻴﺠﺔﹰ ﻻﺳﺘﻐﺮﺍﺏ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺘﻔﺎﻋﻞ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﻣﻊ ﺑﺎﻃﻦ‬
‫‪ÓÍ_øŠt/ ä-#t•Ïù #x‹»yd tA$s%‬‬ ‫ﺍﻷﺣﺪﺍﺙ ‪ ،‬ﺑﻌﺪ‪ ‬ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻌﺒﺪ‪ ‬ﺍﻟﺼﺎﱀﹸ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‬
‫‪ ] ( #·Žö9|¹ ÏmøŠn=¨æ ìÏÜtGó¡n@ óOs9 $tB È@ƒÍrù'tGÎ/ y7ã¤Îm;tRé'y™ 4 y7ÏZ÷•t/ur‬ﺍﻟﻜﻬﻒ ‪ ، [ ٧٨ :‬ﲟﻌﲎ ﺳﺄﻧﺒ‪‬ﺌﻚ‪‬‬
‫ﲝﻘﻴﻘﺔ ‪‬ﺎﻳﺔ‪ ‬ﺍﳌﻌﲎ ﺍﻟﺒﺎﻃﻦ ﻟﻸﺣﺪﺍﺙ ﺍﻟﱵ ﺭﺃﻳﺘ‪‬ﻬﺎ ‪..‬‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﻒ ﻋﻨﺪ ﺍﻟﻀﻤﲑ ﺍﳌﺘ‪‬ﺼﻞ ) ﺍﳍﺎﺀ ( ﰲ ﻛﻠﻤﺔ ) ?‪ ، ( 3 ¾Ï&Î#ƒÍrù's‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫) ‪ .. ( 3 ¾Ï&Î#ƒÍrù's? uä!$tóÏGö/$#ur ÏpuZ÷GÏÿø9$# uä!$tóÏGö/$#‬ﺇﻥﱠ ﺍﻟﻀﻤﲑ ﻫﻨﺎ ﻳﻌﻮﺩ ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪،‬‬
‫‪’Îû tûïÏ%©!$# $¨Br'sù‬‬ ‫ﺷﺄﻧﻪ ﺑﺬﻟﻚ ﺷﺄﻥ ﺍﳍﺎﺀ ﰲ ﻛﻠﻤﺔ ) ‪ ( çm÷ZÏB‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺒﺎﺷﺮﺓ )‬
‫‪ ، ( çm÷ZÏB tmt7»t±s? $tB tbqãèÎ6®KuŠsù Ô÷÷ƒy— óOÎgÎ/qè=è%‬ﻭﻻ ﻳﻌﻮﺩ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﺇﱃ ﺑﻌﺾ ﻛﻠﻤﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺩﻭﻥ ﻏﲑﻫﺎ ] ﺍﻟﻘﺴﻢ ﺍﳌﺘﺸﺎﺑﻪ ﺩﻭﻥ ﺍﶈﻜﻢ [ ﻛﻤﺎ ﺫﻫﺐ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ‪ ..‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﻳﻌﻮﺩ ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺬﻱ‬
‫‪ÇÎËÈ tbqãZÏB÷sム5Qöqs)Ïj9 ZpuH÷qu‘ur “W‰èd AOù=Ïæ 4’n?tã çm»oYù=¢Ásù 5=»tGÅ3Î/ Nßg»uZ÷¥Å_ ô‰s)s9ur‬‬ ‫ﺭﺃﻳﻨﺎﻩ ‪) :‬‬
‫‪ôNuä!%y` ô‰s% ã@ö7s% `ÏB çnqÝ¡nS šúïÏ%©!$# ãAqà)tƒ ¼ã&é#ƒÍrù's? ’ÎAù'tƒ tPöqtƒ 4 ¼ã&s#ƒÍrù's? žwÎ) tbrã•ÝàZtƒ ö@yd‬‬

‫‘‪ ] ( Èd,ysø9$$Î/ $uZÎn/u‘ ã@ß™â‬ﺍﻷﻋﺮﺍﻑ ‪ ، [ ٥٣ – ٥٢ :‬ﻓﺘﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ﻛﻠﹼﻪ ﻭﺩﻭﻥ‬

‫ﺍﺟﺘﺰﺍﺀ ( ﻣﺴﺄﻟﺔ ﻻ ﳝﻜﻨﻨﺎ ﺇﺩﺭﺍﻛﻬﺎ ﻭﻋﻠﻤﻬﺎ ‪ ،‬ﻭﻻ ﺗﺄﰐ ﺇﻻﹼ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ) ‪ ، ( 3 ª!$# žwÎ) ÿ¼ã&s#ƒÍrù's? ãNn=÷ètƒ $tBur‬ﻭﻫﻨﺎ ﺃﻳﻀﺎﹰ ﻳﻌﻮﺩ ﺍﻟﻀﻤﲑ ﺍﳌﺘ‪‬ﺼﻞ ) ﺍﳍﺎﺀ ( ﰲ ﻛﻠﻤﺔ‬
‫) ?‪ ( ÿ¼ã&s#ƒÍrù's‬ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻟﻴﺲ ﺇﱃ ﺟﺰﺀٍ ﻣﻨﻪ ﻛﻤﺎ ﻳﺬﻫﺒﻮﻥ ‪..‬‬
‫‪ÏpuZ÷GÏÿø9$# uä!$tóÏGö/$#‬‬ ‫ﻭﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺃﻥﱠ ) ﺍﳍﺎﺀ ( ﰲ ﻛﻠﻤﺔ ) ?‪ ، ( 3 ¾Ï&Î#ƒÍrù's‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ( 3 ¾Ï&Î#ƒÍrù's? uä!$tóÏGö/$#ur‬ﺗﻌﻮﺩ ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺃﻥﱠ ) ﺍﳍﺎﺀ ( ﰲ ﻛﻠﻤﺔ ) ?‪( ÿ¼ã&s#ƒÍrù's‬‬
‫‪٢٧١‬‬ ‫‪‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( 3 ª!$# žwÎ) ÿ¼ã&s#ƒÍrù's? ãNn=÷ètƒ $tBur‬ﺗﻌﻮﺩ ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻟﻴﺲ ﺇﱃ ﺟﺰﺀٍ‬
‫‪tbqä9qà)tƒ ÉOù=Ïèø9$# ’Îû tbqã‚Å™º§•9$#ur‬‬ ‫ﻣﻨﻪ ‪ ،‬ﻓﺈﻥﱠ ﺍﳍﺎﺀ ﰲ ﻛﻠﻤﺔ ) ‪ ( ¾ÏmÎ/‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( 3 $uZÎn/u‘ ωZÏã ô`ÏiB @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﺗﻌﻮﺩ ﺃﻳﻀﺎﹰ ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ...‬ﻭﻟﺬﻟﻚ ﻓﺈﻥﱠ‬
‫ﺍﻟﻀﻤﲑ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﰲ ﻛﻠﻤﺔ ) ‪ ( @@ä.‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( 3 $uZÎn/u‘ ωZÏã ô`ÏiB @@ä.‬ﻗﺪ‬
‫ﺣ‪‬ﺬﻑ ﻟﻮﺿﻮﺡ ﻋﻮﺩﺓ ) ﺍﳍﺎﺀ ( ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻀﻤﲑ‬
‫ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﰲ ﻛﻠﻤﺔ ) ‪ ( @@ä.‬ﻳﻌﻮﺩ ﺇﱃ ﺟﺰﺀٍ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺍﻷﺧﺮﻯ ‪ ،‬ﻟﻠﺰﻡ‬
‫ﻋﺪﻡ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﰲ ﻛﻠﻤﺔ ) ‪ ، ( @@ä.‬ﻭﻟﻠﺰﻡ ﺇﺿﺎﻓﺔ ﻫﺬﺍ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ] ﺍﳉﺰﺀ‬
‫ﺍﳌﻔﺘﺮﺽ ﺍﻟﺬﻱ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺍﻟﻀﻤﲑ [ ﺇﱃ ﻛﻠﻤﺔ ) ‪.. ( @@ä.‬‬
‫ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 3 $uZÎn/u‘ ωZÏã ô`ÏiB @@ä.‬ﺗﻔﻴﺪ ﺍﻟﻜﻠﻴ‪‬ﺔ ﰲ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺒﺤﺚ ﺑﺄﻱ‪ ‬ﻣﺴﺄﻟﺔ‬
‫ﻗﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﲢﻤﻞ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺩﻟﹼﺔ‬
‫ﳉﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻓﻜﻞﱡ ﺻﻮﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺗﺼﻮ‪‬ﺭ‪ ‬ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳌﺴﺄﻟﺔ ﺗ‪‬ﺤﻘﱢﻖ‪ ‬ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﺗﺼﻮ‪‬ﺭ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻷﺧﺮﻯ ‪..‬‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﺗﺮﺳﻢ ﻟﻨﺎ ﻣﻨﻬﺠﺎﹰ ﺳﻠﻴﻤﺎﹰ ﻟﻠﺒﺤﺚ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻭﻣﺴﺎﺋﻠﻪ ‪ ،‬ﻭﺍﺗ‪‬ﺒﺎﻉ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﻜﻠﻲ‪ ‬ﺃﺛﻨﺎﺀ ﺩﺭﺍﺳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﻔﺴﲑﻩ ﻫﻮ ﺍﳌﻴﺰﺍﻥ‬
‫ﺍﻟﺬﻱ ﻳﺰﻥ ﺑﻪ ﺃﻭﻟﻮﺍ ﺍﻷﻟﺒﺎﺏ ﺣﻘﻴﻘﺔﹶ ﺍﺳﺘﻨﺘﺎﺟﺎ‪‬ﻢ ﻭﺗﻔﺴﲑﺍ‪‬ﻢ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻮ ﺍﳊﺪ‪‬‬
‫ﺍﻟﺬﻱ ﳝﻴ‪‬ﺰﻫﻢ ﻋﻦ ﻏﲑﻫﻢ ) ‪.. ( É=»t6ø9F{$# (#qä9'ré& HwÎ) ã•©.¤‹tƒ $tBur‬‬
‫‪z`|¡ômr& tA¨“tR ª!$#‬‬ ‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻣﻦ ﺍﻟﺒﺤﺚ ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻧﻘﻒ ﻋﻨﺪ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( u’ÎT$sW¨B $YgÎ6»t±tF•B $Y6»tGÏ. Ï]ƒÏ‰ptø:$#‬ﺍﻟﺰﻣﺮ ‪ .. [ ٢٣ :‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺼﻒ ﻟﻨﺎ ﺍﻟﻌﻤﻖ‬
‫‪٢٧٢‬‬ ‫‪‬‬
‫ﺍﳌﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ﰲ ﻛﻞﱢ ﺣﺮﻑ‪ ‬ﻣﻦ ﺣﺮﻭﻓﻪ ) ﺇﺿﺎﻓﺔ ﳊﻤﻠﻪ ﻟﻠﻌﻤﻖ‬
‫ﺍﳌﹸﺤﻜﹶﻢ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ( ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﺘﺸﺎﺑﻪ ﻭﺍﳌﺜﺎﱐ ﺻﻔﺘﺎﻥ ﻣﺘﻼﺯﻣﺘﺎﻥ ﻟﻠﻌﻤﻖ ﺍﻟﺒﺎﻃﻦ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻤﺎﺫﺍ ﺗﻌﲏ‬
‫ﻛﻠﻤﺔ ﻣﺜﺎﱐ ؟!!! ‪..‬‬
‫‪tA¨“tR ª!$#‬‬ ‫‪ ..‬ﻛﻠﻤﺔﹸ ﻣﺜﺎﱐ ﺗﺮﺩ ﻣﺮ‪‬ﺗﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪) :‬‬
‫) ‪z`ÏiB $Yèö7y™ y7»oY÷•s?#uä ô‰s)s9ur‬‬ ‫&‪ ، ( u’ÎT$sW¨B $YgÎ6»t±tF•B $Y6»tGÏ. Ï]ƒÏ‰ptø:$# z`|¡ômr‬ﻭﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪ ] ( tLìÏàyèø9$# tb#uäö•à)ø9$#ur ’ÎT$sVyJø9$#‬ﺍﳊﺠﺮ ‪ .. [ ٨٧ :‬ﻓﻤﺎﺫﺍ ﺗﻌﲏ ﻛﻠﻤﺔ ﻣﺜﺎﱐ ؟ ‪..‬‬
‫) &‪óOèdu‘r߉߹ tbqãZø[tƒ öNåk¨XÎ) Iwr‬‬ ‫‪ ..‬ﺍﳌﺜﺎﱐ ﺑﹺﻤﻌﲎ ﺍﻟﺒﺎﻃ‪‬ﻦﹺ ﺍﳌﹶﺨ‪‬ﻔ‪‬ﻲ ﺍﳌﻄﻮﻱ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪:‬‬
‫‪7OŠÎ=tæ ¼çm¯RÎ) 4 tbqãYÎ=÷èム$tBur šcr•ŽÅ£ãƒ $tB ãNn=÷ètƒ óOßgt/$uŠÏO tbqà±øótGó¡o„ tûüÏm Ÿwr& 4 çm÷ZÏB (#qàÿ÷‚tFó¡u‹Ï9‬‬

‫‪ ] ( Í‘r߉•Á9$# ÏN#x‹Î/‬ﻫﻮﺩ ‪ .. [ ٥ :‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻌﻤﻖ‪ ‬ﺍﳌﹸﺘ‪‬ﺸ‪‬ﺎﺑﹺﻪ‪ ‬ﺍﻟﺒﺎﻃﻦ‪ ‬ﻟ‪‬ﻠﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﻫ‪‬ﻮ‪‬‬

‫ﳏﺘﻮﻯ‪ ‬ﲟ‪‬ﺜﹶﺎﻥ‪ ، ‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ‪ ‬ﺩﻻﻻﺕ‪ ‬ﻣ‪‬ﺨﻔﻴ‪‬ﺔﹲ ﰲ ﺑﺎﻃﻦﹺ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﻻ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﺭ‪‬ﻓﹾﻊﹺ ﺍﻷﻏﻄﻴﺔ‪‬‬
‫ﺍﻟﱵ ﺗﻜﻤﻦ‪ ‬ﺗ‪‬ﺤ‪‬ﺘ‪‬ﻬ‪‬ﺎ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ‪ ،‬ﳌﻌﺮﻓﺔ ﺗﻠﻚ‪ ‬ﺍﻟﺪﻻﻻﺕ ‪ ..‬ﻓﺎﳌﺜﲎ ﻫﻮ ﻏﻄﺎﺀٌ ﲢﺘ‪‬ﻪ‪ ‬ﻋ‪‬ﻤﻖ‪‬‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﺍﻟﺒﺎﻃﻨﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺃﻋﻤﺎﻕﹺ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪..‬‬
‫‪ ..‬ﻭ‪‬ﻟ‪‬ﻔﹶﻬ‪‬ﻢﹺ ﺣﻘﻴﻘﺔ‪ ‬ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻟﻨﺘﺼﻮ‪‬ﺭ ﺃﻧﻨﺎ ﻧﺮﻳﺪ‪ ‬ﺍﻟﻐﻮﺹ‪ ‬ﰲ ﺃﻋﻤﺎﻕﹺ ﺍﻟﺒﺤﺮ ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻣﻦ ﺧ‪‬ﻼﻝﹺ ﺩ‪‬ﺭ‪‬ﺝﹴ ﻳﺘ‪‬ﺠﹺﻪ‪ ‬ﳓﻮ ﻗﺎﻋ‪‬ﻪ ‪ ..‬ﻓﺘﺠﺎﻭﺯ‪ ‬ﺍﻟﺪﺭﺟﺔ‪ ‬ﺍﻷﻭﱃ ﻣﻨﻪ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻗﺎﻋ‪‬ﻪ ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﺮﺍﻓﻘﻪ‬
‫ﻣﻦ ﺍﻛﺘﺸﺎﻑ‪ ‬ﺍﳊﻘﻴﻘﺔ‪ ‬ﺍﻟﻜﺎﻣﻨﺔ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﺪﺭﺟﺔ ‪ ،‬ﻳ‪‬ﻘﺎﺑﹺﻞﹸ ﺭﻓﻊ‪ ‬ﺍﻟﻐﻄﺎﺀِ ﺍﻷﻭ‪‬ﻝﹺ ﻣ‪‬ﻦ‪ ‬ﺃﻏﻄﻴﺔ‪‬‬
‫ﺍﻷﻋﻤﺎﻕﹺ ﺍﻟﺒﺎﻃﻨﺔ‪ ‬ﻟ‪‬ﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺃﻱ ﻳ‪‬ﻘﺎﺑﹺﻞﹸ ﲡﺎﻭﺯ‪ ‬ﺍﳌﺜﲎ ﺍﻷﻭ‪‬ﻝ ‪ ..‬ﻭﲡﺎﻭﺯ‪ ‬ﺍﻟﺪﺭﺟﺔ‪ ‬ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﻨﻪ ﺑﺎﺗ‪‬ﺠﺎﻩ ﻗﺎﻋ‪‬ﻪ ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﺮﺍﻓﻘﻪ ﻣﻦ ﺍﻛﺘﺸﺎﻑ‪ ‬ﺍﳊﻘﻴﻘﺔ‪ ‬ﺍﻟﻜﺎﻣﻨﺔ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﺪﺭﺟﺔ ‪ ،‬ﻳ‪‬ﻘﺎﺑﹺﻞﹸ ﺭﻓﻊ‪‬‬
‫ﺍﻟﻐﻄﺎﺀِ ﺍﻟﺜﺎﱐ ﻣ‪‬ﻦ‪ ‬ﺃﻏﻄﻴﺔ‪ ‬ﺍﻷﻋﻤﺎﻕﹺ ﺍﻟﺒﺎﻃﻨﺔ‪ ‬ﻟ‪‬ﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺃﻱ ﻳ‪‬ﻘﺎﺑﹺﻞﹸ ﲡﺎﻭﺯ‪ ‬ﺍﳌﺜﲎ ﺍﻟﺜﺎﱐ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻭﺻﻮﻻﹰ ﺇﱃ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺴﺎﺑﻌﺔ ﰲ ﺃﻋﻤﺎﻕ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ‪ ،‬ﺣﻴﺚﹸ ﻳﻘﺎﺑﻞﹸ ﺫﻟﻚ ﺍﻟﻐﻮﺹ‪‬‬
‫ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺻﻮﻻﹰ ﺇﱃ ﺍﳌﺜﲎ ﺍﻟﺴﺎﺑﹺﻊ ‪..‬‬
 ٢٧٣ 
: ‫ ( ] ﺍﳊﺠﺮ‬tLìÏàyèø9$# tb#uäö•à)ø9$#ur ’ÎT$sVyJø9$# z`ÏiB $Yèö7y™ y7»oY÷•s?#uä ô‰s)s9ur ) ‫ ﺗﻌﺎﱃ‬‫ ﺇﺫﺍﹰ ﻗﻮﻟﹸﻪ‬..
‫ ﻭﻟﻠﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ – ﺑﺸﻜﻞﹴ ﻋﺎﻡ – ﻣﻦ‬، r ‫ ﻟﻨﺎ ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ‬‫ﺭ‬‫ﺼﻮ‬‫ ﻳ‬، [ ٨٧
‫ ﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﺪﻻﻻﺕ‬، ‫ ﺍﻟﻘﺮﺁﱐ ﺳﺒﻊ ﺩﺭﺟﺎﺕ‬‫ ﻋﻠﻰ ﺍﻟﻐﻮﺹﹺ ﰲ ﺃﻋﻤﺎﻕﹺ ﺍﻟﻨﺺ‬‫ﺍﻟﻘﺪﺭﺓ‬
‫ ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻋﻦ ﻋﻤﻖ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﻻ ﻳﺄﰐ ﺇﻻﹼ ﰲ‬.. ‫ﻭﺍﻷﺣﻜﺎﻡ ﰲ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻕﹺ ﺍﻟﺒﺎﻃﻨﺔ‬
‫ﺎﻳﺔ ﻣﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ‬‫ﺎﻳﺔ ﺍﻟﻌﻤﻖ ﺍﳌﺘﺸﺎﺑﻪ ﻭ‬ ‫ ﻓﻌﻤﻖ ﺍﻟﺘﺄﻭﻳﻞ ﻫﻮ‬، ‫ﺍﻵﺧﺮﺓ‬
.. ‫ﺗﻌﺎﱃ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺃﺩﻟﹼﺘﻪ‬
‫ ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﳌﻨﺴﻮﺏ ﺇﱃ‬، ‫ﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ﻫﻲ ﺳﻮﺭﺓﹸ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‬‫ ﺃﻣ‬..
: ‫ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ‬r ‫ﺍﻟﺮﺳﻮﻝ‬
: ( ٤١١٤ ) ‫ ﺍﻟﺒﺨﺎﺭﻱ‬..



 
  

 
: ( ٤٣٣٥ ) ‫ﺍﻟﺒﺨﺎﺭﻱ‬

 
 ‫ ﺍﻟﻨ‬‫ﺨﺎﻟﻒ‬‫ ﻻ ﻳ‬، r ‫ﻪ‬‫ ﻷﻧ‬، r ‫ ﺃﻥ ﳜﺮﺝ ﻋﻦ ﺍﻟﺮﺳﻮﻝ‬‫ﻤﻜﻦ‬‫ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﻳ‬..
‫ﺺ‬
‫ﻬﺎ‬‫ ﲟﻌﲎ ﺃﻧ‬.. ‫ ﻓﻔﺎﲢﺔﹸ ﺍﻟﻜﺘﺎﺏ ﺳﻮﺭﺓﹲ ﻣﻌﺮﻭﻓﺔﹲ‬.. ‫ ﺫﻟﻚ‬‫ ﺍﻟﻘﺮﺁﱐﱡ ﻳﻘﻮﻝﹸ ﻏﲑ‬‫ ﻭﺍﻟﻨﺺ‬.. ‫ﺍﻟﻘﺮﺁﱐ‬
 ‫‪٢٧٤‬‬ ‫‪‬‬
‫ﻟﻴﺴﺖ ﻧﻜﺮﺓ ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ‪ ‬ﺫﺍﺗ‪‬ﻪ ﻓﺎﲢﺔﹸ ﺍﻟﻜﺘﺎﺏﹺ ﺟﺰﺀٌ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻌﻈﻴﻢ ‪ ..‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺼﻒ‪‬‬
‫ﻣﺎ ﺁﺗﺎﻩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ‬ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ‪ ،‬ﻭﺑﺼﻴﺎﻏﺔ‪ ‬ﻧﺮﻯ ﻓﻴﻬﺎ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ‪..‬‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪ .. ( tLìÏàyèø9$# tb#uäö•à)ø9$#ur ’ÎT$sVyJø9$# z`ÏiB $Yèö7y™ y7»oY÷•s?#uä ô‰s)s9ur ) :‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ‬
‫ﻳﻘﻞ ‪ ) :‬ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎﻙ ﺍﻟﺴﺒﻊ‪ ‬ﺍﳌﺜﺎﱐ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻌﻈﻴﻢ ( ‪ ،‬ﻭﱂ ﻳﻘﻞ ‪ ) :‬ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎﻙ ﺍﳌﺜﺎﱐ‬
‫) ‪z`ÏiB $Yèö7y™ y7»oY÷•s?#uä ô‰s)s9ur‬‬ ‫ﺍﻟﺴﺒﻊ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻌﻈﻴﻢ ( ‪ ،‬ﻛﻲ ﻳﺘﻢ‪ ‬ﺍﳉﺰﻡ‪ ‬ﺑﹺﺄﻥﹶ ﻗﻮﻟﹶﻪ‪ ‬ﺗﻌﺎﱃ ‪:‬‬
‫‪ ، ( tLìÏàyèø9$# tb#uäö•à)ø9$#ur ’ÎT$sVyJø9$#‬ﻳﻌﲏ ﻓﺎﺗ‪‬ﺤﺔﹶ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺃﻭ ﺑﻌﻀﺎﹰ ﻣﻦ ﺳ‪‬ﻮ‪‬ﺭﹺﻩ ‪..‬‬
‫‪ ..‬ﻓﻔﺎﲢﺔﹸ ﺍﻟﻜﺘﺎﺏ ﺟﺰﺀٌ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻟﻴﺴﺖ ﺧﺎﺭﺝ‪ ‬ﻧﺼﻮﺻ‪‬ﻪ ‪ ،‬ﻭﻫﻲ ﻣﻌﻠﻮﻣﺔ‬
‫ﻭﻟﻴﺴﺖ ﻧﻜﺮﺓ ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ‬ﻛﹸﻠﱡﻪ ﻣﺜﺎﱐ ‪ ،‬ﻭﻟﻴﺲ ﻓﻘﻂ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ‪ ،‬ﻭﺇﻻﹼ ﻛﻴﻒ ﺑﻨﺎ ﺃﻥ‬
‫ﻧﻔﻬﻢ‪ ‬ﻗﻮ‪‬ﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ‪ ] ( u’ÎT$sW¨B $YgÎ6»t±tF•B $Y6»tGÏ. Ï]ƒÏ‰ptø:$# z`|¡ômr& tA¨“tR ª!$# ) :‬ﺍﻟﺰﻣﺮ ‪[ ٢٣ :‬‬
‫‪ ..‬ﻛﹸﻞﱡ ﺫﻟﻚ ﻳ‪‬ﺆﻛﱢﺪ‪ ‬ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ‪ ،‬ﻭﻳﻨﻔﻲ ﺃﻥ ﺗﻜﻮﻥﹶ ﻓﺎﲢﺔﹸ ﺍﻟﻜﺘﺎﺏ ﻫﻲ ﺍﳌﻌﻨﻴ‪‬ﺔ‬
‫ﺣﺼﺮﺍﹰ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫ﻒ ﻓﺎﲢﺔﹶ ﺍﻟﻜﺘﺎﺏ ﺑﺼﻴﻐﺔ‬
‫‪ ..‬ﻭﺣﱴ ﰲ ﺻﻴﺎﻏﺔ‪ ‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﻭﺍﺿﻌ‪‬ﻬﺎ ﻳﺼ ‪‬‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﻟﻴﺲ ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻷﻭ‪‬ﻝ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ‪ ]] :‬‬
‫‪ ، [[ ‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻧﺮﻯ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ‪ ]] :‬‬
‫‪ .. [[ ‬ﻓﻬﻞ ﻳ‪‬ﻌﻘﹶﻞ ﺃﻥﹾ ﺗ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﺃﺷﻬﺮ‪ ‬ﺳﻮﺭﺓ‪ ‬ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥﱠ ﺁﻳﺎﺗ‪‬ﻬﺎ ﻧﻜﺮﺓ‬
‫ﻭﺃﻧ‪‬ﻬﺎ ﺗ‪‬ﻌﻄﻒ‪ ‬ﻋﻠﻰ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﳓﻦ‪ ‬ﻧﻌﻠﻢ‪ ‬ﺃﻧ‪‬ﻬﺎ ﺟﺰﺀٌ ﻣﻨﻪ ؟!!! ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻞ ﻭﺍﺿ ‪‬ﻊ‬
‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻛﱪ‪ ‬ﻗﺪﺭﺓﹰ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍﹰ ﻛﺒﲑﺍﹰ‬
‫؟!!! ‪..‬‬
‫‪ ..‬ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﻭﺍﺿﻊ‪ ‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻳﺼﻒ‪ ‬ﻓﺎﲢﺔﹶ ﺍﻟﻜﺘﺎﺏ ﺑﺄﻧ‪‬ﻬﺎ‬
‫ﻫﻲ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺼﻔﹸﻬﺎ ﺑﺄﻧ‪‬ﻬﺎ ﻫﻲ ﺍﻟﺴﺒﻊ‪ ‬ﺍﳌﺜﺎﱐ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳ‪‬ﺆﻛﱢﺪ‪‬‬
‫‪٢٧٥‬‬ ‫‪‬‬
‫) ‪’ÎT$sVyJø9$# z`ÏiB $Yèö7y™ y7»oY÷•s?#uä ô‰s)s9ur‬‬ ‫ﻋﺪﻡ‪ ‬ﺻﺤ‪‬ﺔ‪ ‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ...‬ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪:‬‬
‫‪ ، ( tLìÏàyèø9$# tb#uäö•à)ø9$#ur‬ﻭﺣﺮﻑ ﺍﻟﻌﻄﻒ ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪ ( tLìÏàyèø9$# tb#uäö•à)ø9$#ur ) :‬ﻳﻔﻴﺪ‪ ‬ﲤﻴﻴﺰ‪‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﺍﶈﻤﻮﻟﺔ ﺑﻘﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪ .. ( ’ÎT$sVyJø9$# z`ÏiB $Yèö7y™ ) :‬ﻭﻛﻞﱡ ﺫﻟﻚ‬
‫ﻳﺆﻛﹼﺪ‪ ‬ﻋﺪﻡ‪ ‬ﺻﺤ‪‬ﺔ‪ ‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ..‬ﻓﻠﻤﺎﺫﺍ ﺗ‪‬ﺠ‪‬ﻌ‪‬ﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻔﻬﻢ‬
‫ﺩﻻﻻﺕ‪ ‬ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺮﻯ ﻓﻴﻪ ﳐﺎﻟﻔﺘ‪‬ﻬﺎ ﻟﻜﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ؟!!! ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ( ’ÎT$sVyJø9$# z`ÏiB $Yèö7y™ ) :‬ﺗﺼﻒ‪ ‬ﻣﺴﺄﻟﺔﹰ ﳍﺎ ﺧﺼﻮﺻﻴ‪‬ﺘ‪‬ﻬﺎ ﻋﻤﺎ‬
‫ﺗﺼﻔﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( tLìÏàyèø9$# tb#uäö•à)ø9$#ur‬ﻭﻻ ﺗﺼﻒ‪ ‬ﻧﺼﻮﺻﺎﹰ ﻣ‪‬ﻌﻴ‪‬ﻨﺔﹰ ﺩﻭﻥ ﻏﲑﹺﻫﺎ ﻣﻦ‬
‫ﻧﺼﻮﺹﹺ ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥ‪ ‬ﺍﻟﹾﻌ‪‬ﻈ‪‬ﻴﻢ ‪ ..‬ﻫﺬﺍ ﻣﺎ ﻧ‪‬ﺪﺭﻛﹸﻪ ﺣﻴﻨﻤﺎ ﳓﺘﺮﻡ‪ ‬ﻗﻮﺍﻋﺪ‪ ‬ﺍﻟﻠﻐﺔ‪ ‬ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﳒﻌﻞﹸ‬
‫ﻛﺘﺎﺏ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻠﺮﻭﺍﻳﺎﺕ ﻻ ﺍﻟﻌﻜﺲ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﷲَ ﺗﻌﺎﱃ ﺃﻋﻄﻰ ﺭﺳﻮﻟﹶﻪ ‪ r‬ﻭﺍﻟﻌﻘﻞﹶ ﺍﻟﺒﺸﺮﻱ‪ ‬ﺍﻟﻘﺪﺭﺓﹶ ﻋﻠﻰ ﺍﻟﻐﻮﺹﹺ ﰲ‬
‫ﺃﻋﻤﺎﻕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺳﺒﻊ‪ ‬ﺩﺭﺟﺎﺕ‪ ، ‬ﻻﺳﺘﻨﺒﺎﻁ ﺍﻟﺴﻨ‪‬ﺔ‪ ‬ﻣﻦ ﺃﻋﻤﺎﻕﹺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ..‬ﻫﺬﺍ ﻣﺎ‬
‫ﻧﻘﺮﺅﻩ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ) ‪( tLìÏàyèø9$# tb#uäö•à)ø9$#ur ’ÎT$sVyJø9$# z`ÏiB $Yèö7y™ y7»oY÷•s?#uä ô‰s)s9ur‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺟ‪‬ﺰﺋ‪‬ﻴ‪‬ﺎﺕ‪ ‬ﺍﻟﻜﹸﻠﻴ‪‬ﺎﺕ‪ ‬ﺍﻟﱵ ﻳ‪‬ﺤ‪‬ﻤ‪‬ﻠﹸﻬﺎ ﺍﻟﻘﹸﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ‪ ، ‬ﺗﻜﻤﻦ‪ ‬ﰲ ﺍﻟﻌ‪‬ﻤ‪‬ﻖﹺ ﺍﳌﹸﺘﺸﺎﺑﹺﻪ‪ ‬ﺍﻟﺒﺎﻃ‪ ‬ﹺﻦ‬
‫ﻟ‪‬ﻠﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ﻛﺸﻌﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻏﲑﻫﺎ ‪ ،‬ﺣﻴﺚﹸ ﻣ‪‬ﻬﻤ‪‬ﺔﹸ ﺍﻟﺴﻨ‪‬ﺔ‪ ‬ﺍﺳﺘﺨﺮﺍﺟ‪‬ﻬﺎ ﻣﻦ‪ ‬ﺃﻋﻤﺎﻕﹺ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻓﺎﷲُ ﺗﻌﺎﱃ ﺃﻋﻄﻰ ﺭﺳﻮﻟﹶﻪ ‪ r‬ﺍﻟﻘﺪﺭﺓﹶ ﻋﻠﻰ ﺍﻟﻐﻮﺹﹺ ﰲ ﺍﻷﻋﻤﺎﻕﹺ ﺍﻟﺒﺎﻃ‪‬ﻨ‪‬ﺔ‪‬‬
‫ﻟ‪‬ﻠﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ﺳﺒﻊ‪ ‬ﺩﺭﺟﺎﺕ‪ ، ‬ﻳﺮﻓﻊ ‪‬ﺎ ﺳﺒﻌﺔﹶ ﺃﻏﻄﻴﺔ ﻣﻦ ﺃﻏﻄﻴﺔ‪ ‬ﺍﻷﻋﻤﺎﻕﹺ ﺍﻟﺒﺎﻃﻨﺔ‪ ‬ﻓﻴﻪ ‪ ،‬ﻟﲑﻯ‬
‫ﺍﻷﺣﻜﺎﻡ‪ ‬ﺍﻟﻜﺎﻣﻨﺔﹶ ﰲ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻕﹺ ﻭﻳﺴﺘﺨﺮﺟ‪‬ﻬﺎ ﺳﻨ‪‬ﺔﹰ ﻟﻠﻨﺎﺱ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻛﻠﹼﻬﺎ ﻣﻄﻠﻘﺔ ﻭﻣﺘﻜﺎﻣﻠﺔ ﻭﻣﺘﻌﺎﺿﺪﺓ‬
‫ﰲ ﻭﺻﻒ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺩﻟﹼﺔ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ‪ ،‬ﻭﰲ ﺗﺼﻮﻳﺮﻫﺎ ‪ ،‬ﻭﺫﻟﻚ ﻛﻮﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻧﺰ‪‬ﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ‪..‬‬
٢٧٦ 
( tûüÏJÎ=ó¡ßJù=Ï9 3“uŽô³ç0ur ZpyJômu‘ur “Y‰èdur &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur )
[ ٨٩ : ‫] ﺍﻟﻨﺤﻞ‬

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

‫ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺪﻻﻻﺕ ﻭﺍﻟﱪﺍﻫﲔ ﻭﺍﻷﺣﻜﺎﻡ‬
‫ﻭﺍﳌﻌﺎﱐ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻣﺘﻜﺎﻣﻠﺔ ﻣﺘﻌﺎﺿﺪﺓ ﰲ‬
‫ﺗﺼﻮﻳﺮ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺇﳝﺎﻧﻨﺎ ﻭﺗﺼﻮ‪‬ﺭﻧﺎ ﻷﻱ‪ ‬ﻣﺴﺄﻟﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻳﻘﺘﻀﻲ‬
‫ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺃﻱ ﲢﻘﻴﻖ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﹸﺼﻮ‪‬ﺭﺓ ﳉﻮﺍﻧﺐ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ..‬ﻭﻫﺬﺍ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﲢﻤﻠﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬
‫ﻓﺄﻱ‪ ‬ﺣﻜﻢﹴ ﺃﻭ ﺗﺼﻮ‪‬ﺭﹴ ﳝﻜﻨﻨﺎ ﺍﺳﺘﻨﺘﺎﺟﻪ ﻣﻦ ﺃﻱ‪ ‬ﺻﻮﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻻ ﺑﺪ‪ ‬ﻟﻪ – ﺣﱴ ﻳﻜﻮﻥ‬
‫ﺳﻠﻴﻤﺎﹰ – ﻣﻦ ﻋﺪﻡ ﳐﺎﻟﻔﺔ ﺃﻱ‪ ‬ﺻﻮﺭﺓ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺟﻮﺍﻧﺐ ﻫﺬﺍ ﺍﳊﻜﻢ ‪..‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺭﻭﺡ‪ ‬ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﲡﺘﻤﻊ ﻓﻴﻪ‬
‫ﺍﻟﻨﻘﺎﺋﺾ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﻓﻴﻪ ﺃﻱ‪ ‬ﺍﺧﺘﻼﻑ ﻣﺎ ﺑﲔ ﺣﻜﻤﲔ ﺃﻭ ﻣﻌﻨﻴﲔ ‪..‬‬
‫&‪#ZŽ•ÏWŸ2 $Zÿ»n=ÏF÷z$# ÏmŠÏù (#r߉y`uqs9 «!$# ÎŽö•xî ωZÏã ô`ÏB tb%x. öqs9ur 4 tb#uäö•à)ø9$# tbrã•-/y‰tFtƒ Ÿxsùr‬‬ ‫)‬
‫( ] ﺍﻟﻨﺴﺎﺀ ‪[ ٨٢ :‬‬
‫ﻭﺳﻨﻨﻄﻠﻖ ﺍﻵﻥ ﻣﻦ ﻣﺒﺪﺃ ) ‪ ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﰲ ﺗﻔﺴﲑ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻟﻨﺮﻯ‬
‫ﻛﻴﻒ ﺃﻥﹼ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻬﻤﺎﹰ ﺻﺤﻴﺤﺎﹰ ﺳﻠﻴﻤﺎﹰ ﻛﻤﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺑﺪ‪ ‬ﻟﻪ ﻣﻦ‬
‫ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻛﻠﻴ‪‬ﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻳ‪‬ﻨﻈﹶﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻨﺎﻇﲑ‬
‫ﺍﻟﺼﻮﺭ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺟﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﻟﻨﺮﻯ ﻛﻴﻒ ﺗﺎﻩ ﺑﻌﻀﻬﻢ ﺣﻴﻨﻤﺎ ﺣﺎﻭﻟﻮﺍ‬
‫ﲡﺎﻫﻞ ﺍﻟﺼﻮﺭ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻦ ﻓﺴﺎﺩ ﺗﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﺍﳋﺎﻃﺌﺔ ‪..‬‬
‫‪ ..‬ﻟﻨﻘﻒ ﻋﻨﺪ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻨﻤﻮﺫﺝ ﻧﺒﺤﺜﻪ ﻭﻓﻖ‬
‫ﻣﻨﻬﺞ ﺍﻟﻜﻠﻴ‪‬ﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ) ‪ ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻟﻨﺮﻯ ﻣﻦ ﺧﻼﻟﻪ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺒﺤﺚ‬
‫‪٢٧٨ ‬‬
‫ﺍﻟﺴﻠﻴﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻘﺘﻀﻲ ﲢﻘﻴﻖ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺟﻮﺍﻧﺐ ﺍﳌﺴﺄﻟﺔ‬
‫ﺍﳌﺪﺭﻭﺳﺔ ‪..‬‬
‫ﺇﻥﱠ ﺃﻭ‪‬ﻝ ﻣﺎ ﳚﺐ ﺇﺩﺭﺍﻛﻪ ﻫﻮ ﺃﻥﱠ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻫﻮ‬
‫ﻣﺴﺄﻟﺔ ﻣﺴﺘﺤﻴﻠﺔ ‪ ،‬ﻓﻼ ﻳﻘﲔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﻻﹼ ﻣﺎ ﳜﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪..‬‬
‫* ‪x‹Ï‚-GãB àMZä. $tBur öNÍkŦàÿRr& t,ù=yz Ÿwur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,ù=yz öNåk–E‰uhô©r& !$¨B‬‬ ‫)‬
‫‪ ] ( #Y‰àÒtã tû,Íj#ÅÒßJø9$#‬ﺍﻟﻜﻬﻒ ‪[ ٥١ :‬‬
‫ﻭﻣﺎ ﳚﺐ ﺇﺩﺭﺍﻛﻪ ﺃﻳﻀﺎﹰ ﻫﻮ ﺃﻥﱠ ﺍﻟﺰﻣﻦ ﳐﻠﻮﻕ‪ ‬ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﳛﻜﻢ ﺍﳌﺎﺩ‪‬ﺓ ﻭﻓﻖ‬
‫ﺍﻧﺴﻴﺎﺏﹴ ﻳﺘﻌﻠﹼﻖ ﲝﺮﻛﺘﻬﺎ ‪ ،‬ﻭﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﺍﻟﺰﻣﻦ ﻭﻣﻌﺎﻳﲑﻩ ‪ ،‬ﻭﺃﻥﱠ ﺇﳚﺎﺩ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻸﺷﻴﺎﺀ ﺇﻧ‪‬ﻤﺎ ﻳﻜﻮﻥ ﺑﻜﻠﻤﺔ ) ‪ ( `ä.‬ﻭﻻ ﳛﺘﺎﺝ ﻷﻱ‪ ‬ﺯﻣﻦ ‪..‬‬
‫) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ‬ﻳﺲ ‪[ ٨٢ :‬‬

‫ﻓﺎﳌﺎﺩ‪‬ﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺧ‪‬ﻠ‪‬ﻘﹶﺖ ﻣﻨﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻭ‪‬ﺟﺪ‪‬ﺕ ﺑﻜﻠﻤﺔ ) ‪ ( `ä.‬ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﺎ ﺯﺍﻟﺖ ﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ ) ﺍﳌﻜﻮ‪‬ﻧﺔ ﳉﺴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ( ﺗﺴﺘﻤﺪ‪ ‬ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﻣﻦ‬
‫ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻓﻬﻲ ﻣﻮﺟﻮﺩﺓ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻣﻦ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( – ﻧﺘﻴﺠﺔ ﺣﺮﻛﺔ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﻳ‪‬ﻮﺩﻋﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﳛﺮ‪‬ﻛﻬﺎ ﺿﻤﻦ‬
‫ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﲤﻠﺆﻩ ﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ ‪ ،‬ﻓﻠﻮﻻ ﻗﻴ‪‬ﻮﻣﻴ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺮﻩ ﰲ ﻛﻞﱢ ﳊﻈﺔ ﺑﺒﻘﺎﺀ ﻫﺬﻩ‬
‫‪âä!$yJ¡¡9$# tPqà)s? br& ÿ¾ÏmÏG»tƒ#uä ô`ÏBur‬‬ ‫ﺍﳌﺎﺩ‪‬ﺓ ﰲ ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻟﺰﺍﻟﺖ ﻫﺬﻩ ﺍﳌﺎﺩ‪‬ﺓ )‬
‫‪ ] ( 4 ¾ÍnÌ•øBr'Î/ ÞÚö‘F{$#ur‬ﺍﻟﺮﻭﻡ ‪.. [ ٢٥ :‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳ‪‬ﻤﺴﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﻛﻞﱢ ﳊﻈﺔ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺇﻋﻄﺎﺋﻬﺎ‬
‫ﺣﻴﺜﻴ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ‪..‬‬
‫‪٢٧٩ ‬‬
‫* )‪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 $¸JŠÎ=ym tb%x. ¼çm¯RÎ) 4 ÿ¾Ínω÷èt/ .`ÏiB 7‰tnr‬ﻓﺎﻃﺮ ‪[ ٤١ :‬‬
‫ﻭﻣﺎ ﳚﺐ ﺇﺩﺭﺍﻛﻪ – ﺃﻳﻀﺎﹰ – ﻫﻮ ﺃﻥﱠ ﻭﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ‪ ‬ﺧﻠﻖ‪ ‬ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻠﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻋﱪ ﺍﻷﻳ‪‬ﺎﻡ ‪ ،‬ﻻ ﻳ‪‬ﺤ‪‬ﻖ‪ ‬ﻟﻨﺎ ﺳﺤﺐ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ – ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﶈﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺃﺛﻨﺎﺀ ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﻷﺷﻴﺎﺀ – ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ‪‬ﺍﹰ ﻛﺒﲑﺍﹰ‬
‫‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻴﻮﻡ ﻫﻮ ﻣﻘﻴﺎﺱ‪ ‬ﺯﻣﺎﱐ ﻣﻜﺎﱐ ﳛﻜﻢ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺎﺩﻳ‪‬ﺔ ﰲ ﻣﻜﺎﻥ‪ ‬ﻣﺎ ‪ ،‬ﻓﺎﻟﻴﻮﻡ ﻋﻨﺪﻧﺎ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ] ﺍﻟﺬﻱ ﻫﻮ ) ‪ ( ٢٤‬ﺳﺎﻋﺔ [ ﻳﻘﺎﺑﻞ ﺩﻭﺭﺍﻥ ﺍﻷﺭﺽ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ‬
‫‪ ،‬ﻭﺍﻟﻴﻮﻡ ﰲ ﻛﻮﻛﺐ ﺁﺧﺮ ﻳﻌﲏ ﺍﻟﺰﻣﻦ ﺍﳌﺮﺍﻓﻖ ﻟﺪﻭﺭﺍﻥ ﺫﻟﻚ ﺍﻟﻜﻮﻛﺐ ﺣﻮﻝ ﻧﻔﺴﻪ ﺩﻭﺭﺓ‬
‫( ﻭﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ ﲞﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﺗﻌﲏ‬ ‫&‪5Q$-ƒr‬‬ ‫ﻛﺎﻣﻠﺔ ‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﻜﻠﻤﺔ )‬
‫ﺧﻀﻮﻉ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻷﻭﱃ ] ﺍﻟﱵ ﺃﻭﺟﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻞ ﻣﺮﺣﻠﺔ ﺍﳋﻠﻖ ﻫﺬﻩ ‪ ،‬ﺗﻠﻚ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﱵ‬
‫ﺧ‪‬ﻠﻘﺖ ﻣﻨﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ [ ﺗﻌﲏ ﺧﻀﻮﻋﻬﺎ ﻟﺪﻭﺭﺍﺕ ﻣﻜﺎﻧﻴ‪‬ﺔ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ] ﺳﺖ‬
‫ﺩﻭﺭﺍﺕ [ ‪ ،‬ﲤﺎﻳﺰﺕ ﻣﻦ ﺧﻼﳍﺎ ﺇﱃ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺍﻵﻥ ‪..‬‬
‫)‪’n?tã 3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# ª!$# ãNä3-/u‘ žcÎ‬‬ ‫)‬

‫‪ ] ( ĸó•yêø9$#‬ﺍﻷﻋﺮﺍﻑ ‪[ ٥٤ :‬‬

‫)‪’n?tã 3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# ª!$# ÞOä3-/u‘ ¨bÎ‬‬ ‫)‬
‫‪ ] ( ( ĸö•yèø9$#‬ﻳﻮﻧﺲ ‪[ ٣ :‬‬

‫) ‪Ïä!$yJø9$# ’n?tã ¼çmä©ö•tã šc%Ÿ2ur 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# uqèdur‬‬

‫( ] ﻫﻮﺩ ‪[ ٧ :‬‬
‫‪٢٨٠ ‬‬
‫‪’n?tã 3“uqtGó™$# ¢OèO 5Q$-ƒr& Ïp-GÅ™ ’Îû $yJßguZ÷•t/ $tBur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$#‬‬ ‫)‬
‫‪ ] ( #ZŽ•Î6yz ¾ÏmÎ/ ö@t«ó¡sù ß`»yJôm§•9$# 4 ĸö•yèø9$#‬ﺍﻟﺮﲪﻦ ‪[ ٥٩ :‬‬

‫‪’n?tã 3“uqtGó™$# ¢OèO 5Q$-ƒr& Ïp-GÅ™ ’Îû $yJßguZ÷•t/ $tBur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# ª!$#‬‬ ‫)‬
‫‪ ] ( ( ĸö•yèø9$#‬ﺍﻟﺴﺠﺪﺓ ‪[ ٤ :‬‬

‫‪5>qäó—9 `ÏB $uZ¡¡tB $tBur 5Q$-ƒr& Ïp-GÅ™ ’Îû $yJßguZ÷•t/ $tBur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# $oYø)n=yz ô‰s)s9ur‬‬ ‫)‬
‫( ] ﻕ ‪[ ٣٨ :‬‬
‫) ‪] ( 4 ĸó•yêø9$# ’n?tã 3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# uqèd‬‬
‫ﺍﳊﺪﻳﺪ ‪[ ٤ :‬‬
‫ﻭﻻ ﳝﻜﻦ ﺳﺤﺐ ﻣﻔﻬﻮﻣﻨﺎ ﻋﻦ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﺭﺗﺒﺎﻁ ﻛﻠﻤﺔ ) &‪ ( 5Q$-ƒr‬ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﲞﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻓﺎﻟﻴﻮﻡ ﲟﻔﻬﻮﻣﻨﺎ ﻫﻮ ﺗﻌﺎﻗﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﲢﺖ ﺿﻮﺀ‬
‫ﺍﻟﺸﻤﺲ ﻧﺘﻴﺠﺔ ﺩﻭﺭﺍﻥ ﺍﻷﺭﺽ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺧ‪‬ﻠ‪‬ﻘﹶﺖ ﻓﻴﻪ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﴰﺲ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻟﻴﻞ ﻭﻻ ‪‬ﺎﺭ ‪..‬‬
‫ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳔﻠﻊ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﳌﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﺰﻣﺎﻧﻴ‪‬ﺔ ﺃﺛﻨﺎﺀ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ‪،‬‬
‫ﻭﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﺤﺐ – ﰲ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ – ﻛﻠﻤﺔ ) &‪ ( 5Q$-ƒr‬ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﲞﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﻋﻠﻰ ﺩﻭﺭﺍﺕ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻷﻭﱃ ] ﺍﻟﱵ ﺃﻭﺟﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺳﺎﺑﻘﺎﹰ [ ﰲ ﻫﻴﺌﺘﻬﺎ ﺍﳌﻜﺎﻧﻴ‪‬ﺔ ‪،‬‬
‫ﺩﻭﺭﺍﺕ ﻛﺎﻣﻠﺔ ﺃﺩ‪‬ﺕ ﺇﱃ ﺗﺸﻜﹼﻞ ﺍﻟﻜﻮﻥ ﺍﳊﺎﱄ ‪..‬‬
‫ﻭﻣﺎ ﳛﺪ‪‬ﺩﻩ ﻋﻠﻤﺎﺀ ﺍﻟﻔﻠﻚ ﻣﻦ ﺯﻣﻦﹴ ﻣﺮ‪ ‬ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﻜﻮ‪‬ﻧﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﻫﻮ ﻣﺴﺄﻟﺔ‬
‫ﺃﹸﺧﺮﻯ ‪ ،‬ﺗﺘﻌﻠﹼﻖ ﺑﺘﻐﻴ‪‬ﺮ ﺻﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﻣﻊ ﺍﻟﺰﻣﻦ ‪ ،‬ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﻣﺎﺩﻳ‪‬ﺔ ﲝﺘﺔ ‪ ،‬ﻭﻭﻓﻖ ﻧﻮﺍﻣﻴﺲ‬
‫ﻧﺪﺭﻛﻬﺎ ﻛﺠﺰﺋﻴ‪‬ﺎﺕ ﻣﻦ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﻜﻠﹼﻲ ﺍﻟﺬﻱ ﳛﻜﻢ ﺣﺮﻛﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺘﻐﻴ‪‬ﺮ‬
‫ﻟﺼﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﻣﻊ ﺍﻟﺰﻣﻦ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺑﺪﺃ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ) ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﺴﺘ‪‬ﺔ ﺍﻟﱵ ﻳﺒﻴ‪‬ﻨﻬﺎ‬
‫‪٢٨١ ‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪ ،‬ﻭﺑﻌﺪ ﺩﻭﺭﺍﻥ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻷﻭﱃ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﻭﲤﺎﻳﺰﻫﺎ ﺣﱴ ﺃﺧﺬ ﺍﻟﻜﻮﻥ ﺷﻜﻠﻪ‬
‫ﺍﳊﺎﱄ ‪..‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺪﻭﺭﺍﻥ ﻟﻠﻤﺎﺩ‪‬ﺓ ﺍﻷﻭﱃ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ‪ ،‬ﻭﺍﻟﺬﻱ ﰎﹼ ﺧﻼﻝ ﺳﺘﺔ ﺃﻳ‪‬ﺎﻡ ) ﺳﺖ ﺩﻭﺭﺍﺕ‬
‫ﻛﺎﻣﻠﺔ ﻣﺘﻤﺎﻳﺰﺓ ( ‪ ،‬ﻻ ﳝﻜﻦ ﺇﺧﻀﺎﻋﻪ ﳌﻘﺎﻳﻴﺴﻨﺎ ﺍﻟﺰﻣﻨﻴ‪‬ﺔ ‪ ،‬ﻛﺈﺧﻀﺎﻉ ﺍﳌﺎﺩ‪‬ﺓ ﺍﳌﻮﺟﻮﺩﺓ ﲢﺖ‬
‫ﺣﻮﺍﺳ‪‬ﻨﺎ ﻭﻣﺸﺎﻫﺪﺗﻨﺎ ﳍﺬﻩ ﺍﳌﻘﺎﻳﻴﺲ ‪ ..‬ﻓﻨﺤﻦ ﱂ ﻧﺸﻬﺪ ﺣﻘﻴﻘﺔ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﻋﱪ ﺍﻷﻳ‪‬ﺎﻡ ﺍﻟﺴﺘ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﺨﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻻ ﺗ‪‬ﻮﺟ‪‬ﺪ ﺑﲔ ﺃﻳﺪﻳﻨﺎ‬
‫ﻣﻘﺪ‪‬ﻣﺎﺕ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳝﻜﻨﻨﺎ ﺩﺭﺍﺳﺘﻬﺎ ‪ .....‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﺘﺒﻘﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺧﺎﺭﺝ‬
‫ﻣﻘﺎﻳﻴﺴﻨﺎ ﺍﻟﺰﻣﻨﻴ‪‬ﺔ ‪ ،‬ﻭﺧﺎﺭﺝ ﺍﳌﻌﺎﻳﲑ ﺍﳉﺰﺋﻴ‪‬ﺔ ﻟﺘﻐﻴ‪‬ﺮ ﺻﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ‪..‬‬
‫ﻭﻣﺎ ﳚﺐ ﺃﻥﹾ ﻧ‪‬ﺪﺭﻛﹶﻪ – ﺃﻳﻀﺎﹰ – ﻫﻮ ﺃﻥﱠ ﺗﻮﺿ‪‬ﻊ ﺍﻷﺭﺽ ﺍﳊﺎﱄ ﻭﻣﻜﺎ‪‬ﺎ ﰲ ﺟﺴﻢ ﺍﻟﻜﻮﻥ‬
‫‪ ،‬ﻣﺴﺄﻟﺔ ﻻ ﳝﻜﻦ ﺳﺤﺒﻬﺎ ﻋﻠﻰ ﺗﻮﺿﻌﻬﺎ ﻭﻣﻜﺎ‪‬ﺎ ﰲ ﺑﺪﺍﻳﺔ ﺍﳋﻠﻖ ‪ ،‬ﻓﻨﺤﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﻣﻜﻮ‪‬ﻧﺎﺕ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ) ﲟﺎ ﻓﻴﻬﺎ ﺍﻷﺭﺽ ( ﺗﺘﺤﺮ‪‬ﻙ ‪ ،‬ﻭﺃﻥﱠ ﻛﻼﹰ ﻣﻨﻬﺎ ﻳﺴﺒﺢ ﰲ ﻓﻠﻜﻪ ‪..‬‬
‫‪;7n=sù ’Îû @@ä.ur 4 Í‘$pk¨]9$# ß,Î/$y™ ã@ø‹©9$# Ÿwur t•yJs)ø9$# x8Í‘ô‰è? br& !$olm; ÓÈöt7.^tƒ ߧôJ¤±9$# Ÿw‬‬ ‫)‬
‫„‪ ] ( šcqßst7ó¡o‬ﻳﺲ ‪[ ٤٠ :‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺗﻮﺿ‪‬ﻊ ﺍﻷﺭﺽ ﺍﳊﺎﱄ ﻭﻣﻦ ﻣﻜﺎ‪‬ﺎ ﰲ ﺟﺴﻢ ﺍﻟﻜﻮﻥ ‪،‬‬
‫ﻛﻤﻘﺪ‪‬ﻣﺔ ﻳﻘﻴﻨﻴ‪‬ﺔ ﻟﺮﺳﻢ ﺻﻮﺭﺓ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺑﻌﺾ‬
‫ﺍﻟﻔﺮﺿﻴ‪‬ﺎﺕ ﺍﻟﻐﺮﺑﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺘﻐﻴ‪‬ﺮ ﻣﻦ ﻭﻗﺖ‪ ‬ﻵﺧﺮ ‪ ..‬ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺳﺘﺒﻘﻰ ﺧﺎﺭﺝ ﻣﻘﺎﻳﻴﺴﻨﺎ‬
‫ﺍﳌﻜﺎﻧﻴ‪‬ﺔ ‪ ،‬ﻭﺧﺎﺭﺝ ﻛﻞﹼ ﺍﳌﻌﺎﻳﲑ ﺍﳉﺰﺋﻴ‪‬ﺔ ﺍﻟﱵ ﻧﺸﺎﻫﺪﻫﺎ ﻭﳔﻀﻌﻬﺎ ﳊﻮﺍﺳ‪‬ﻨﺎ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻻ ﳝﻜﻨﻨﺎ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺍﳌﺎﺩ‪‬ﺓ ﺍﳊﺎﻟﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ) ﺯﻣﺎﻧﺎﹰ ﻭﻣﻜﺎﻧﺎﹰ (‬
‫ﻛﻤﻘﺪ‪‬ﻣﺎﺕ ﻧﻌﺘﱪﻫﺎ ﻳﻘﻴﻨﻴ‪‬ﺔ ﻟﺮﺳﻢ ﺻﻮﺭﺓ ﻣﺮﺍﺣﻞ ﺗﻜﻮ‪‬ﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ..‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﻋﲔ ﻣﺎ ﻳﻨﻄﻖ ﺑﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪٢٨٢ ‬‬
‫* ‪x‹Ï‚-GãB àMZä. $tBur öNÍkŦàÿRr& t,ù=yz Ÿwur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,ù=yz öNåk–E‰uhô©r& !$¨B‬‬ ‫)‬
‫‪ ] ( #Y‰àÒtã tû,Íj#ÅÒßJø9$#‬ﺍﻟﻜﻬﻒ ‪[ ٥١ /‬‬
‫ﻛﻤﺎ ﻧﻘﻮﻝ ﻟﻠﻤﺘﺎﺟﺮﻳﻦ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻘﺪ‪‬ﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻤﺎﺀ ﳚﻤﻌﻮﻥ ﺑﲔ ﺍﻟﻌﻠﻢ‬
‫) ﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﻟﻐﺮﺑﻴ‪‬ﺔ ( ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻧﻘﻮﻝ ﳍﻢ ‪ :‬ﻋﻠﻴﻜﻢ ﺃﻻﱠ ﺗﻘﻔﺰﻭﺍ ﻓﻮﻕ ﺻﻴﺎﻏﺔ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻭﺍﳉﻠﻴ‪‬ﺔ ﰲ ﺫﻟﻚ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﻣﻮﺍﻓﻘﺔ ﲣﻴ‪‬ﻼﺕ ﻭﺃﻫﻮﺍﺀ ﻳﻨﻘﻀﻬﺎ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼﹰ ‪ ...‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻏﲑﻫﺎ – ﻭﺍﺿﺢ‬
‫ﺟﻠﻲ‪ ، ‬ﻭﻧﺼﻮﺻﻪ ﻻ ﺗﻘﺒﻞ – ﺃﺑﺪﺍﹰ – ﻛﻞﱠ ﳏﺎﻭﻻﺕ ﱄ ﺍﻷﻋﻨﺎﻕ ﺍﻟﱵ ﺗﻘﻮﻣﻮﻥ ‪‬ﺎ ‪ ،‬ﻣﻦ ﺃﺟﻞ‬
‫ﻣﻮﺍﻓﻘﺔ ﻓﺮﺿﻴﺎﺕ ﻭﲣﻴ‪‬ﻼﺕ ﻣﺘﻌﺪ‪‬ﺩﺓ ﻭﻣﺘﻨﺎﻗﻀﺔ ‪ ،‬ﺳﻴﺜﺒﺖ ﺑﻄﻼ‪‬ﺎ ﻻﺣﻘﺎﹰ ‪..‬‬
‫‪ ..‬ﺇﻧ‪‬ﻜﻢ ﺑﺬﻟﻚ ﺗﺴﻴﺌﻮﻥ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻤﺘﻢ ﺑﺬﻟﻚ ﺃﻡ ﱂ ﺗﻌﻠﻤﻮﺍ ‪ ..‬ﻓﺎﳌﺆﻣﻦ‬
‫ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻳﻨﻄﻠﻖ – ﰲ ﺗﻔﺴﲑ ﺁﻳﺎﺗﻪ – ﻣﻦ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻨﺼﻮﺻﻪ ‪،‬‬
‫ﻭﻓﻖ ﻣﻨﻬﺠﻴ‪‬ﺔ ﺛﺎﺑﺘﺔ ﻻ ﲣﺮﺝ ﻋﻤ‪‬ﺎ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺩﻻﻻﺕ‪ ‬ﻭﺃﺣﻜﺎﻡ ‪ ..‬ﻭﻣﺎ‬
‫ﺗﻘﻮﻣﻮﻥ ﺑﻪ ﻫﻮ ﳐﺎﻟﻔﺔ ﻭﺍﺿﺤﺔ ﻟﺼﺮﻳﺢ ﺻﻴﺎﻏﺔ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﺟﻞ ﻣﻮﺍﻓﻘﺔ ﻓﺮﺿﻴﺎﺕ‬
‫ﺳﻴﺜﺒﺖ ﺑﻄﻼ‪‬ﺎ ﰲ ﻳﻮﻡﹴ ﻣﻦ ﺍﻷﻳﺎﻡ ‪..‬‬
‫ﻭﻟﻨﺒﺪﺃ ﺑﺮﺳﻢ ﻣﺮﺍﺣﻞ ﻣﺴﺄﻟﺔ ﺧ‪‬ﻠﹾﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻛﻤﺎ ﺗﺼﻮ‪‬ﺭﻫﺎ ﻟﻨﺎ ﺍﻟﺼﻮﺭ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺟﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻣﺮﺍﺣﻠﻬﺎ ‪ ،‬ﻓﻨﺄﺧﺬ ﻛﻞﹼ ﺻﻮﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻟﻮﺣﺪﻫﺎ‬
‫ﺿﻤﻦ ﺳﻴﺎﻗﻬﺎ ﺍﻟﻘﺮﺁﱐ ﻭﺿﻤﻦ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭﻫﺎ ‪ ،‬ﻭﻣﻦ ﰒﹼ ﻧﻘﻮﻡ ﺑﺪﻣﺞ ﻣﺮﺍﺣﻞ ﲨﻴﻊ‬
‫ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺼﻮ‪‬ﺭﺓ ﳉﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻣﺮﺍﺣﻠﻬﺎ ‪ ،‬ﻟﻨﺤﺼﻞ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ –‬
‫ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ﻛﻤﺎ ﺗﺮﲰﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ) ﺣﺴﺐ ﺇﺩﺭﺍﻛﻨﺎ ﳌﺪﻟﻮﻝ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻜﺮﳝﺔ ( ‪ ،‬ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺗﻨﺎﻗﻀﺎﺕ ﺍﻟﺘﻔﺎﺳﲑ ﺍﳌﻮﺭﻭﺛﺔ ‪ ،‬ﻭﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﻔﺮﺿﻴ‪‬ﺎﺕ ﺍﻟﻐﺮﺑﻴ‪‬ﺔ ﺍﻟﱵ‬
‫‪¾ÏmÎ/ $¨ZtB#uä‬‬ ‫ﺗﺘﻐﻴ‪‬ﺮ ﻣﻦ ﺣﲔﹴ ﻵﺧﺮ ‪ ..‬ﻭﺑﺬﻟﻚ ﻧﻌﻤﻞ ﻭﻓﻖ ﻣﺒﺪﺃ ﺍﻟﻜﻠﻴ‪‬ﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ )‬
‫( ‪..‬‬ ‫‪@@ä.‬‬
٢٨٣ 
.. ‫ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬‫ ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬..
y7Ï9ºsŒ 4 #YŠ#y‰Rr& ÿ¼ã&s! tbqè=yèøgrBur Èû÷ütBöqtƒ ’Îû uÚö‘F{$# t,n=y{ “Ï%©!$$Î/ tbrã•àÿõ3tGs9 öNä3§Yάr& ö@è% * )

Ïpyèt/ö‘r& þ’Îû $pksEºuqø%r& !$pkŽÏù u‘£‰s%ur $pkŽÏù x8t•»t/ur $ygÏ%öqsù `ÏB zÓÅ›ºuru‘ $pkŽÏù Ÿ@yèy_ur ÇÒÈ tûüÏHs>»yèø9$# •>u‘

$u‹ÏKø•$# ÇÚö‘F|Ï9ur $olm; tA$s)sù ×b%s{ߊ }‘Édur Ïä!$uK¡¡9$# ’n<Î) #“uqtGó™$# §NèO ÇÊÉÈ tû,Î#ͬ!$¡¡=Ïj9 [ä!#uqy™ 5Q$-ƒr&

’Îû 4‘ym÷rr&ur Èû÷ütBöqtƒ ’Îû ;N#uq»yJy™ yìö7y™ £`ßg9ŸÒs)sù ÇÊÊÈ tûüÏèͬ!$sÛ $oY÷•s?r& !$tGs9$s% $\dö•x. ÷rr& %·æöqsÛ

ÉOŠÎ=yèø9$# Í“ƒÍ“yèø9$# 㕃ωø)s? y7Ï9ºsŒ 4 $ZàøÿÏmur yxŠÎ6»|ÁyJÎ/ $u‹÷R‘‰9$# uä!$yJ¡¡9$# $¨Z-ƒy—ur 4 $ydt•øBr& >ä!$yJy™ Èe@ä.

[ ١٢ – ٩ : ‫ﻠﺖ‬‫( ] ﻓﺼ‬
.. ‫ﺔ ﺗﺮﺳﻢ ﻟﻨﺎ ﺍﳌﺮﺍﺣﻞ ﺍﳌﺘﺘﺎﺑﻌﺔ ﺍﻟﺘﺎﻟﻴﺔ‬‫ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
’Îû uÚö‘F{$# t,n=y{ “Ï%©!$$Î/ tbrã•àÿõ3tGs9 öNä3§Yάr& ö@è% * ) : ‫ﻠﹾﻖ ﺍﻷﺭﺽ ﰲ ﻳﻮﻣﲔ‬‫ – ﰎﹼ ﺧ‬١
.. ( Èû÷ütBöqtƒ

 

 

‫ ﺃﻱ ﺇﳚﺎﺩ ﺍﻟﺮﻭﺍﺳﻲ ﺩﻭﻥ ﺇﺭﺳﺎﺋﻬﺎ ﰲ ﺟﺴﻢ‬، ‫ – ﰎﹼ ﺟﻌﻞ ﺍﻟﺮﻭﺍﺳﻲ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ‬٢

`ÏB zÓÅ›ºuru‘ $pkŽÏù Ÿ@yèy_ur ) ‫ ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ‬$ygÏ%öqsù `ÏB ) ‫ ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﺍﻟﻜﻠﻤﺘﺎﻥ‬، ‫ﺍﻷﺭﺽ‬
‫ﺟﹺﺪﺕ ﰲ ﻫﺬﻩ‬‫ ﻭﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻛﻴﻒ ﺃﻥﱠ ﺇﺭﺳﺎﺀ ﻫﺬﻩ ﺍﻟﺮﻭﺍﺳﻲ ﺍﻟﱵ ﻭ‬.. ( $ygÏ%öqsù
‫‪٢٨٤ ‬‬
‫ﺍﳌﺮﺣﻠﺔ ﻣﻦ ﺧﻠﻖ ﺍﻷﺭﺽ ‪ ،‬ﺳﻴﻜﻮﻥ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﳌﺘﺄﺧ‪‬ﺮﺓ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪،‬‬
‫ﻭﺑﻌﺪ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ‪..‬‬

‫ﺍﻟﺮﻭﺍﺳﻲ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ‬

‫‪ ‬‬

‫‪ ‬‬

‫‪ – ٣‬ﺑﺎﺭﻙ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ‪.. ( $pkŽÏù x8t•»t/ur ) ..‬‬

‫‪ – ٤‬ﻗﺪ‪‬ﺭ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺃﻗﻮﺍ‪‬ﺎ ‪.. ( $pksEºuqø%r& !$pkŽÏù u‘£‰s%ur ) ..‬‬
‫ﻭﻗﺪ ﲤﹼﺖ ‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﰲ ﺃﺭﺑﻌﺔ ﺃﻳ‪‬ﺎﻡ ‪ ،‬ﻳﺪﺧﻞ ﺿﻤﻨﻬﺎ ﺍﻟﻴﻮﻣﺎﻥ ﺍﻟﻠﺬﺍﻥ ﺧ‪‬ﻠﻘﹶﺖ ﻓﻴﻬﻤﺎ‬
‫ﺍﻷﺭﺽ ‪ ،‬ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( tû,Î#ͬ!$¡¡=Ïj9 [ä!#uqy™ 5Q$-ƒr& Ïpyèt/ö‘r& þ’Îû‬ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﱠ ﻛﻞﱠ ﻣﺎ ﺣﺼﻞ‬
‫ﺣﱴ ‪‬ﺎﻳﺔ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ] ﺧﻠﻖ ﺍﻷﺭﺽ ﻣﻦ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺮﻭﺍﺳﻲ ﰲ ﺍﻷﺭﺽ‬
‫ﻣﻦ ﻓﻮﻗﻬﺎ ﻭﻣﺒﺎﺭﻛﺘﻬﺎ ﻭﺗﻘﺪﻳﺮ ﺃﻗﻮﺍ‪‬ﺎ [ ﻫﻮ ﰲ ﺃﺭﺑﻌﺔ ﺃﻳ‪‬ﺎﻡ ‪..‬‬
‫ﻓﻌﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺃﺣﺪﻧﺎ ﺇﻧ‪‬ﻪ ﻗﻄﻊ ﺯﻣﻨﺎﹰ ﻣﻦ ﺍﶈﻄﺔ ﺍﻷﻭﱃ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻳﻮﻣﲔ ‪ ،‬ﻭﺇﱃ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﰲ ﺃﺭﺑﻌﺔ ﺃﻳ‪‬ﺎﻡ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻌﲏ ﺃﻥﱠ ﺍﻷﻳﺎﻡ ﺍﻷﺭﺑﻌﺔ ﻫﻲ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﶈﻄﹼﺔ ﺍﻷﻭﱃ ﺣﱴ ﺍﻟﺜﺎﻟﺜﺔ ‪..‬‬
‫ﻭﻟﺮﺏ‪ ‬ﻗﺎﺋﻞ ﻳﻘﻮﻝ ﳌﺎﺫﺍ ﱂ ﻳ‪‬ﺨﺼ‪‬ﺺ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻗﻮﻟﻪ – ﻳﻮﻣﲔ ﻟﻠﻤﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻛﻤﺎ‬
‫ﺧﺼ‪‬ﺺ ﻟﻠﻤﺮﺣﻠﺔ ﺍﻷﻭﱃ ؟!!! ‪ ..‬ﻧﻘﻮﻝ ‪ :‬ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇﻧ‪‬ﻪ ﺧﻠﻖ ﺍﻷﺭﺽ ﰲ ﻳﻮﻣﲔ‬
‫‪ ،‬ﻓﺈﻥﹼ ﺫﻟﻚ ﻳﻌﲏ ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ) ﺧﻠﻖ ﺍﻷﺭﺽ ( ﲤﹼﺖ ﰲ ﻳﻮﻣﲔ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﺃﻥﱠ ﻫﺬﻳﻦ‬
‫) ‪tû,Î#ͬ!$¡¡=Ïj9 [ä!#uqy™ 5Q$-ƒr& Ïpyèt/ö‘r& þ’Îû‬‬ ‫ﺍﻟﻴﻮﻣﲔ ﱂ ﻳ‪‬ﺨﻠﹶﻖ ‪‬ﻤﺎ ﺇﻻﹼ ﺍﻷﺭﺽ ‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪٢٨٥ ‬‬
‫( ﻓﺘﻌﲏ ﺃﻥﱠ ﺍﻷﻳﺎﻡ ﺍﻷﺭﺑﻌﺔ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ ﺻﺎﺭﺕ ﻣﺴﺘﻐﺮﻗﺔ ﰲ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﺣﱴ‬
‫‪‬ﺎﻳﺔ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺒﻴ‪‬ﻦ ﺗﺪﺍﺧﻞ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‬
‫ﰲ ﺍﻷﻳﺎﻡ ﺍﻷﺭﺑﻌﺔ ‪ ،‬ﰲ ﺣﲔ ﺃﻥﱠ ﺧﻠﻖ ﺍﻷﺭﺽ ﰎﹼ ﺧﻼﻝ ﺍﻟﻴﻮﻣﲔ ﺍﻷﻭ‪‬ﻟﲔ ‪ ..‬ﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﻣﻦ‬
‫ﺻﻴﺎﻏﺔ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫‪ – ٥‬ﺍﻻﺳﺘﻮﺍﺀ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻲ ﺩﺧﺎﻥ ‪ ،‬ﻭﲣﻴﲑﻫﺎ ﻭﺍﻷﺭﺽ ﺍﻹﺗﻴﺎﻥ ﻃﻮﻋﺎﹰ ﺃﻭ ﻛﺮﻫﺎﹰ ‪،‬‬
‫‪ÇÚö‘F|Ï9ur $olm; tA$s)sù ×b%s{ߊ }‘Édur Ïä!$uK¡¡9$# ’n<Î) #“uqtGó™$# §NèO‬‬ ‫ﻭﺍﺧﺘﻴﺎﺭﳘﺎ ﺍﻹﺗﻴﺎﻥ ﻃﻮﻋﺎﹰ ‪) ..‬‬
‫‪.. ( tûüÏèͬ!$sÛ $oY÷•s?r& !$tGs9$s% $\dö•x. ÷rr& %·æöqsÛ $u‹ÏKø•$#‬‬
‫‪ – ٦‬ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﰲ ﻳﻮﻣﲔ ‪ ،‬ﻭﺃﻭﺣﻰ ﰲ ﻛﻞﱢ ﲰﺎﺀ ﺃﻣﺮﻫﺎ ‪..‬‬
‫) ‪.. ( 4 $ydt•øBr& >ä!$yJy™ Èe@ä. ’Îû 4‘ym÷rr&ur Èû÷ütBöqtƒ ’Îû ;N#uq»yJy™ yìö7y™ £`ßg9ŸÒs)sù‬‬

‫ﺍﻟﺮﻭﺍﺳﻲ ﻣﻦ‬
‫ﻓﻮﻕ ﺍﻷﺭﺽ‪ ‬‬

‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ‬
‫‪ ‬‬

‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬

‫‪٢٨٦ ‬‬
‫) ‪$ygn=ø‹s9 |·sÜøîr&ur ÇËÑÈ $yg1§q|¡sù $ygs3ôJy™ yìsùu‘ ÇËÐÈ $yg8oYt/ 4 âä!$uK¡¡9$# ÏQr& $¸)ù=yz ‘‰x©r& ÷LäêRr&uä‬‬

‫‪ÇÌÊÈ $yg8tãö•tBur $yduä!$tB $pk÷]ÏB ylt•÷zr& ÇÌÉÈ !$yg8ymyŠ y7Ï9ºsŒ y‰÷èt/ uÚö‘F{$#ur ÇËÒÈ $yg9ptéÏ ylt•÷zr&ur‬‬

‫‪ ] ( ö/ä3ÏJ»yè÷RL{ur ö/ä3©9 $Yè»tGtB ÇÌËÈ $yg9y™ö‘r& tA$t7Ågø:$#ur‬ﺍﻟﻨﺎﺯﻋﺎﺕ ‪[ ٣٣ – ٢٧ :‬‬

‫‪ ..‬ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺒﺪﺃ ﻣﻦ ﻣﺮﺣﻠﺔ ﺑﻨﺎﺀ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﺣﺴﺐ ﺍﳌﺮﺍﺣﻞ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ – ١‬ﺑﻨﺎﺀ ﺍﻟﺴﻤﺎﺀ ‪.. ( $yg8oYt/ 4 âä!$uK¡¡9$# ) :‬‬
‫‪ – ٢‬ﺭﻓﻊ ﲰﻜﻬﺎ ﻭﺗﺴﻮﻳﺘﻬﺎ ‪.. ( $yg1§q|¡sù $ygs3ôJy™ yìsùu‘ ) :‬‬
‫‪ – ٣‬ﻏﻄﺶ ﻟﻴﻠﻬﺎ ﻭﺇﺧﺮﺍﺝ ﺿﺤﺎﻫﺎ ‪.. ( $yg9ptéÏ ylt•÷zr&ur $ygn=ø‹s9 |·sÜøîr&ur ) :‬‬
‫‪ – ٤‬ﺩﺣﻲ ﺍﻷﺭﺽ ‪.. ( !$yg8ymyŠ y7Ï9ºsŒ y‰÷èt/ uÚö‘F{$#ur ) :‬‬
‫‪ – ٥‬ﺇﺧﺮﺍﺝ ﻣﺎﺀ ﺍﻷﺭﺽ ﻣﻨﻬﺎ ﻭﻛﺬﻟﻚ ﺍﳌﺮﻋﻰ ‪.. ( $yg8tãö•tBur $yduä!$tB $pk÷]ÏB ylt•÷zr& ) :‬‬
‫‪ – ٦‬ﺇﺭﺳﺎﺀ ﺍﳉﺒﺎﻝ ) ‪ ، ( $yg9y™ö‘r& tA$t7Ågø:$#ur‬ﺗﻠﻚ ﺍﳉﺒﺎﻝ ﺍﳌﺨﻠﻮﻗﺔ ﰲ ﻣﺮﺣﻠﺔ ﺳﺎﺑﻘﺔ ‪..‬‬
‫ﻓﻜﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻷﻭﱃ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞﹶ ﰲ ﺍﻷﺭﺽ ﺭﻭﺍﺳﻲ ﻣﻦ ﻓﻮﻗﻬﺎ‬
‫ﺩﻭﻥ ﺇﺭﺳﺎﺋﻬﺎ ﰲ ﺟﺴﻢ ﺍﻷﺭﺽ ‪ ،‬ﻭﺫﻟﻚ ﻗﺒﻞ ﺍﻻﺳﺘﻮﺍﺀ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﺗﺴﻮﻳﺘﻬﺎ ‪ ..‬ﻫﺬﻩ‬
‫ﺍﳉﺒﺎﻝ ﺍﻟﱵ ﺟ‪‬ﻌﻠﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ﰎﹼ ﺇﺭﺳﺎﺅﻫﺎ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( $yg9y™ö‘r& tA$t7Ågø:$#ur‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻣﺮﺣﻠﺔﹰ ﻣﺘﺄﺧ‪‬ﺮﺓ ﻋﻦ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻨﻬﺎ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ) ‪.. ( $ygÏ%öqsù `ÏB zÓÅ›ºuru‘ $pkŽÏù Ÿ@yèy_ur‬‬
‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﺃﻥﱠ ﺧ‪‬ﻠﹾﻖ‪ ‬ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣﺮﺣﻠﺔ ﺗﺴﺒﻖ ﺇﺭﺳﺎﺀ ﺭﻭﺍﺳﻲ ﰲ‬
‫ﺍﻷﺭﺽ ‪ ..‬ﺗﻠﻚ ﺍﻟﺮﻭﺍﺳﻲ ﺍﻟﱵ ﺟ‪‬ﻌﻠﹶﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ] ﺩﻭﻥ ﺇﺭﺳﺎﺀ ﰲ ﺟﺴﻢ ﺍﻷﺭﺽ [‬
‫ﻗﺒﻞ ﺗﺴﻮﻳﺔ ﺍﻟﺴﻤﺎﺀ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫‪٢٨٧ ‬‬
‫‪£]t/ur öNä3Î/ y‰‹ÏJs? br& zÓÅ›ºuru‘ ÇÚö‘F{$# ’Îû 4’s+ø9r&ur ( $pktX÷rt•s? 7‰uHxå ÎŽö•tóÎ/ ÏNºuq»yJ¡¡9$# t,n=yz‬‬ ‫)‬
‫‪ ] ( AOƒÍ•x. 8l÷ry— Èe@à2 `ÏB $pkŽÏù $oY÷Gu;/Rr'sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB $uZø9t“Rr&ur 4 7p-/!#yŠ Èe@ä. `ÏB $pkŽÏù‬ﻟﻘﻤﺎﻥ‬
‫‪[ ١٠ :‬‬
‫ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺃﻥﱠ ﺇﻧﺰﺍﻝ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟ‪‬ﻴ‪‬ﻨ‪‬ﺒﹺﺖ‪ ‬ﺍ ُ‬
‫ﷲ‬
‫ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﻣﻦ ﻛﻞﱢ ﺯﻭﺝﹴ ﻛﺮﱘ ‪ ،‬ﻛﺎﻥ ﺑﻌﺪ ﺇﻟﻘﺎﺀ ﺍﻟﺮﻭﺍﺳﻲ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺇﺧﺮﺍﺝ ﻣﺎﺀ ﺍﻷﺭﺽ ﻣﻨﻬﺎ ﻭﻣﺮﻋﺎﻫﺎ ﻣﻨﻬﺎ ‪ ،‬ﻛﺎﻥ ﻗﺒﻞ ﺇﺭﺳﺎﺀ ﺍﳉﺒﺎﻝ‬
‫ﻓﻴﻬﺎ ‪ ..‬ﻭﻫﻨﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ ﺑﲔ ﻣﺎﺀ ﺍﻷﺭﺽ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﺎ ﻭﻣﺮﻋﻰ ﺍﻷﺭﺽ‬
‫ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﺎ ‪ ،‬ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬
‫ﻟﻴ‪‬ﻨﺒﺖ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﻛﻞﱢ ﺯﻭﺝ ﻛﺮﱘ ‪ ،‬ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﻟﻨﺎ ﺃﻥﱠ ﺧ‪‬ﻠﹾﻖ‪ ‬ﲨﻴﻊ ﻣﻮﺍﺩ‪ ‬ﺍﻷﺭﺽ ﻭﻣﻜﻮ‪‬ﻧﺎ‪‬ﺎ ﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﻗﺒﻞ‬
‫ﺗﺴﻮﻳﺔ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳉﺒﺎﻝ ﻛﺮﻭﺍﺳﻲ ﻟﻸﺭﺽ ﺧ‪‬ﻠﻘﹶﺖ ﻗﺒﻞ ﺗﺴﻮﻳﺔ‬
‫ﺍﻟﺴﻤﺎﺀ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ‪ ،‬ﻓﻤﺎ ﺗﺄﺧ‪‬ﺮ ] ﻛﻤﺎ ﺭﺃﻳﻨﺎ [ ﻫﻮ ﺇﺭﺳﺎﺅﻫﺎ ﰲ ﺟﺴﻢ ﺍﻷﺭﺽ ‪..‬‬
‫‪£`ßg1§q|¡sù Ïä!$yJ¡¡9$# ’n<Î) #“uqtGó™$# §NèO $YèŠÏJy_ ÇÚö‘F{$# ’Îû $¨B Nä3s9 šYn=y{ “Ï%©!$# uqèd‬‬ ‫)‬
‫™‪ ] ( ×LìÎ=tæ >äóÓx« Èe@ä3Î/ uqèdur 4 ;Nºuq»yJy™ yìö7y‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٩ :‬‬
‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫&‪$oYù=yèy_ur ( $yJßg»oYø)tFxÿsù $Z)ø?u‘ $tFtR%Ÿ2 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ¨br& (#ÿrã•xÿx. tûïÏ%©!$# t•tƒ óOs9urr‬‬ ‫)‬
‫‪öNÎgÎ/ y‰ŠÏJs? br& zÓÅ›ºuru‘ ÇÚö‘F{$# ’Îû $uZù=yèy_ur ÇÌÉÈ tbqãZÏB÷sムŸxsùr& ( @cÓyr >äóÓx« ¨@ä. Ïä!$yJø9$# z`ÏB‬‬

‫‪ô`tã öNèdur ( $Wßqàÿøt¤C $Zÿø)y™ uä!$yJ¡¡9$# $uZù=yèy_ur ÇÌÊÈ tbr߉tGöku‰ öNßg¯=yè©9 Wxç7ß™ %[`$yÚÏù $pkŽÏù $uZù=yèy_ur‬‬

‫‪ ] ( tbqàÊÌ•÷èãB $pkÉJ»tƒ#uä‬ﺍﻷﻧﺒﻴﺎﺀ ‪[ ٣٢ – ٣٠ :‬‬

‫‪٢٨٨ ‬‬
‫ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺮﺳﻢ ﻟﻨﺎ ﻣﺮﺍﺣﻞ ﺍﳋﻠﻖ ﺑﻌﺪ ﻓﺘﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺣﺴﺐ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺘﺎﱄ ‪..‬‬
‫&‪ÏNºuq»yJ¡¡9$# ¨br& (#ÿrã•xÿx. tûïÏ%©!$# t•tƒ óOs9urr‬‬ ‫‪ – ١‬ﻛﺎﻧﺖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺭﺗﻘﺎﹰ ‪) :‬‬
‫‪.. ( $Z)ø?u‘ $tFtR%Ÿ2 uÚö‘F{$#ur‬‬
‫‪ – ٢‬ﻓﺘﻘﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ‪.. ( ( $yJßg»oYø)tFxÿsù ) :‬‬
‫‪( @cÓyr >äóÓx« ¨@ä. Ïä!$yJø9$# z`ÏB $oYù=yèy_ur‬‬ ‫‪ – ٣‬ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻛﻞﱠ ﺷﻲﺀٍ ﺣﻲ‪ ‬ﻣﻦ ﺍﳌﺎﺀ ‪) :‬‬
‫&‪.. ( Ÿxsùr‬‬
‫‪y‰ŠÏJs? br& zÓÅ›ºuru‘ ÇÚö‘F{$# ’Îû $uZù=yèy_ur‬‬ ‫‪ – ٤‬ﺟﻌﻞﹶ ﺍﷲ ﺗﻌﺎﱃ ﺭﻭﺍﺳﻲ ﰲ ﺍﻷﺭﺽ ‪) :‬‬
‫‪.. ( öNÎgÎ/‬‬
‫‪ – ٥‬ﺟ‪‬ﻌﻞ ﻓﻴﻬﺎ ﻓ‪‬ﺠﺎﺟﺎﹰ ﺳﺒﻼﹰ ‪.. ( tbr߉tGöku‰ öNßg¯=yè©9 Wxç7ß™ %[`$yÚÏù $pkŽÏù $uZù=yèy_ur ) :‬‬
‫‪ – ٦‬ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺴﻤﺎﺀ ﺳﻘﻔﺎﹰ ﳏﻔﻮﻇﺎﹰ ‪.. ( ( $Wßqàÿøt¤C $Zÿø)y™ uä!$yJ¡¡9$# $uZù=yèy_ur ) :‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻛﺎﻧﺖ ﺭﺗﻘﺎﹰ ﻣﻊ ﺍﻷﺭﺽ ﻗﺒﻞ ﻓﺘﻘﻬﻤﺎ ‪ ..‬ﻓﺘﺴﻮﻳﺔ‬
‫ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﻫﻲ ﻣﺮﺣﻠﺔ ﺳﺎﺑﻘﺔ ﳌﺮﺣﻠﺔ ﻓﺘﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻦ ﺍﻷﺭﺽ ‪ ..‬ﻭﻧﺮﻯ‬
‫ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟ‪‬ﻌ‪‬ﻞﹶ ﺍﻟﺮﻭﺍﺳﻲ ﰲ ﺍﻷﺭﺽ ﻫﻲ ﻣﺮﺣﻠﺔ ﻻﺣﻘﺔ ﻟﻔﺘﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻦ ﺍﻷﺭﺽ ‪..‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺍﺗ‪‬ﺴﺎﻉ ﺍﻟﺴﻤﺎﺀ ﺍﻟﱵ ﺑﺪﺃﺕ ﺑﻔﺘﻘﻬﺎ ﻋﻦ ﺍﻷﺭﺽ ‪ ،‬ﻣﺎ ﺯﺍﻟﺖ ﻣﺴﺘﻤﺮ‪‬ﺓ ‪..‬‬
‫) ‪ ] ( tbqãèÅ™qßJs9 $¯RÎ)ur 7‰&‹÷ƒr'Î/ $yg»oYø‹t^t/ uä!$uK¡¡9$#ur‬ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ٤٧ :‬‬
‫ﺇﺫﺍﹰ ﺑﻔﺘﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻦ ﺍﻷﺭﺽ ﺗﺸﻜﹼﻠﺖ ﻗﻮ‪‬ﺗﺎﻥ ﻣﺘﻌﺎﻛﺴﺘﺎﻥ ﲤﺎﻣﺎﹰ ‪ ،‬ﺍﻟﻘﻮ‪‬ﺓ ﺍﻷﻭﱃ ﻫﻲ‬
‫ﺍﻟﻘﻮ‪‬ﺓ ﺍﳉﺎﺫﺑﺔ ﻭﺍﻟﱵ ﺃﺩ‪‬ﺕ ) ﻭﻣﺎ ﺯﺍﻟﺖ ﺗﺆﺩ‪‬ﻱ ( ﺇﱃ ﺇﺭﺳﺎﺀ ﺍﳉﺒﺎﻝ ] ﺍﻟﱵ ﺟﻌﻠﹶﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﻣﺮﺣﻠﺔ ﺳﺎﺑﻘﺔ [ ﰲ ﺟﺴﻢ ﺍﻷﺭﺽ ‪ ،‬ﻭﺍﻟﻘﻮ‪‬ﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳌﻌﺎﻛﺴﺔ ﻭﺍﳌﻮﺍﺯﻧﺔ ﳍﺎ ﻫﻲ ﺍﻟﻘﻮ‪‬ﺓ ﺍﻟﻨﺎﺑﺬﺓ‬
‫ﻭﺍﻟﱵ ﺃﺩ‪‬ﺕ ) ﻭﻣﺎ ﺯﺍﻟﺖ ﺗﺆﺩ‪‬ﻱ ( ﺇﱃ ﺍﺗ‪‬ﺴﺎﻉ ﺍﻟﺴﻤﺎﺀ ‪..‬‬
٢٨٩ 

 

 

‫ﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ‬‫ ﻭﺍﻟﺬﻱ ﲰ‬، ‫ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﳛﻜﻢ ﺣﺮﻛﺔ ﺍﻟﻜﻮﻥ ﺍﻵﻥ‬..
.. ‫ ﻓﻴﻪ ﻟﺘﻨﻌﻜﺲ ﻗﻮﺍﻧﻴﻨﻪ ﺭﺃﺳﺎﹰ ﻋﻠﻰ ﻋﻘﺐ‬‫ﻨﻔﹶﺦ‬‫ ﺳﻴ‬، ‫ﻨﺎ‬‫‘ ( ﻛﻤﺎ ﺑﻴ‬q•Á9$# ) : ‫ﺍﻟﻜﺮﱘ ﺑـ‬
§NèO ( ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB t,Ïè|Ásù Í‘q•Á9$# ’Îû y‡ÏÿçRur )
[ ٦٨ : ‫ ( ] ﺍﻟﺰﻣﺮ‬tbrã•ÝàZtƒ ×P$uŠÏ% öNèd #sŒÎ*sù 3“t•÷zé& ÏmŠÏù y‡ÏÿçR
‫ ﲟﻌﲎ ﺃﻥﱠ‬.. ‫ ﺳﺘﻄﻮﻯ ﻟﻴﻌﻮﺩ ﺍﳋﻠﻖ ﺇﱃ ﺍﻟﻨﻘﻄﺔ ﺍﻟﱵ ﺑﺪﺃ ﻣﻨﻬﺎ‬، ‫ﺴﻊ ﺍﻵﻥ‬‫ﻓﺎﻟﺴﻤﺎﺀ ﺍﻟﱵ ﺗﺘ‬
‫ﻄﻮﻯ‬‫ﺓ ﺟﺎﺫﺑﺔ ﺗ‬‫ ﺳﺘﻨﻌﻜﺲ ﺇﱃ ﻗﻮ‬، ‫ﺴﺎﻉ ﺍﻟﺴﻤﺎﺀ‬‫ﻱ – ﺍﻵﻥ – ﺇﱃ ﺍﺗ‬‫ﺓ ﺍﻟﻨﺎﺑﺬﺓ ﺍﻟﱵ ﺗﺆﺩ‬‫ﺍﻟﻘﻮ‬
.. ‫ﻝ ﺍﳋﻠﻖ‬‫ ﻟﺘﻌﻮﺩ ﺇﱃ ﺃﻭ‬، ‫ﻓﻴﻬﺎ ﺍﻟﺴﻤﺎﺀ ﻛﻄﻲ ﺍﻟﺴﺠﻞ ﻟﻠﻜﺘﺐ‬
٢٩٠ 
4 ¼çn߉‹ÏèœR 9,ù=yz tA¨rr& !$tRù&y‰t/ $yJx. 4 É=çGà6ù=Ï9 Èe@ÉfÅb¡9$# Çc‘sÜŸ2 uä!$yJ¡¡9$# “ÈqôÜtR tPöqtƒ )
[ ١٠٤ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬šúüÎ=Ïè»sù $¨Zä. $¯RÎ) 4 !$oYøŠn=tã #´‰ôãur
‫ ﺳﺘﻨﻌﻜﺲ‬، ‫ﺓ ﺍﳉﺎﺫﺑﺔ ﺍﻟﱵ ﺃﺭﺳﺖ ) ﻭﻣﺎ ﺯﺍﻟﺖ ﺗﺮﺳﻲ ( ﺍﳉﺒﺎﻝ ﰲ ﺟﺴﻢ ﺍﻷﺭﺽ‬‫ﻭﺍﻟﻘﻮ‬
‫ ﻟﺘﻌﻮﺩ ﻛﺜﻴﺒﺎﹰ ﻣﻬﻴﻼﹰ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ‬، ‫ﺨﺮﹺﺝ ﺍﳉﺒﺎﻝ ﻣﻦ ﺟﺴﻢ ﺍﻷﺭﺽ‬‫ ﺗ‬، ‫ﺓ ﻧﺎﺑﺬﺓ‬‫ﺇﱃ ﻗﻮ‬
‫ﺔ ﺳﻴﻜﻮﻥ‬‫ ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺴﲑ ﻓﻮﻕ ﺍﻷﺭﺽ ﳏﻜﻮﻣﺎﹰ ﺑﻘﺎﻧﻮﻥ ﺍﳉﺎﺫﺑﻴ‬، ‫ﻛﺎﻟﻌﻬﻦ ﺍﳌﻨﻔﻮﺵ‬
.. ‫ﺓ ﻧﺎﺑﺬﺓ‬‫ﻝ ﺇﱃ ﻗﻮ‬‫ﺔ ﺳﺘﺘﺤﻮ‬‫ﺓ ﺍﳉﺎﺫﺑﻴ‬‫ ﺣﻴﺚ ﻗﻮ‬، ‫ﻋﻨﺪ ﺑﺪﺍﻳﺔ ﺍﻟﺴﺎﻋﺔ ﻛﺎﻟﻔﺮﺍﺵ ﺍﳌﺒﺜﻮﺙ‬
[ ١٠ – ٩ : ‫ ( ] ﺍﻟﻄﻮﺭ‬#ZŽö•y™ ãA$t6Éfø9$# 玕šn@ur ÇÒÈ #Y‘öqtB âä!$yJ¡¡9$# â‘qßJs? tPöqtƒ )

[ ١٤ : ‫ﻞ‬‫¸ ( ] ﺍﳌﺰﻣ‬xŠÎg¨B $Y6•ÏVx. ãA$t6Ågø:$# ÏMtR%x.ur ãA$t7Ågø:$#ur ÞÚö‘F{$# ß#ã_ö•s? tPöqtƒ )

١٩ : ‫ ( ] ﺍﻟﻨﺒﺄ‬$¹/#uŽ| ôMtR%s3sù ãA$t7Ågø:$# ÏNuŽÉi•ß™ur ÇÊÒÈ $\/ºuqö/r& ôMtR%s3sù âä!$yJ¡¡9$# ÏMysÏGèùur )

[ ٢٠ –
Ç`ôgÏèø9$$Ÿ2 ãA$t6Éfø9$# ãbqä3s?ur ÇÍÈ Ï^qèZ÷6yJø9$# ĸ#t•xÿø9$$Ÿ2 â¨$¨Y9$# ãbqä3tƒ tPöqtƒ )
[ ٥ – ٤ : ‫ ( ] ﺍﻟﻘﺎﺭﻋﺔ‬Â\qàÿZyJø9$#
٢٩١ 

 

 

‫ﺔ ﺧﻠﻖ ﺍﳉﺒﺎﻝ ﻋﻦ ﺧﻠﻖ ﺍﻷﺭﺽ ﻣﺴﺄﻟﺔ ﺗﺘﺄﻛﱠﺪ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻋﻄﻒ‬‫ﻭﻣﺴﺄﻟﺔ ﺍﺳﺘﻘﻼﻟﻴ‬
‫ﺎ ﻣﻦ ﻣﻮﺍﺩ‬‫ ﻭﻣﺎﺩ‬، ‫ ﺃﻥﱠ ﺍﳉﺒﺎﻝ ﺟﺰﺀٌ ﻣﻦ ﺍﻷﺭﺽ‬‫ ﺻﺤﻴﺢ‬.. ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳍﺎ ﻋﻠﻰ ﺍﻷﺭﺽ‬
.. ‫ ﻣﺴﺘﻘﻠﹼﺔ ﻋﻦ ﺍﻷﺭﺽ‬‫ﺔ‬‫ ﺍﷲ ﺗﻌﺎﱃ ﻳﺼﻔﻬﺎ ﲞﺼﻮﺻﻴ‬‫ ﻭﻟﻜﻦ‬، ‫ﺍﻷﺭﺽ‬
$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ) )
[ ٧٢ : ‫ ( ] ﺍﻷﺣﺰﺍﺏ‬Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&ur

[ ١٤ : ‫ ( ] ﺍﳊﺎﻗﹼﺔ‬Zoy‰Ïnºur Zp©.yŠ $tG©.߉sù ãA$t7Ågø:$#ur ÞÚö‘F{$# ÏMn=ÏHäqur )

[ ٧٣ : ‫ﻞ‬‫¸ ( ] ﺍﳌﺰﻣ‬xŠÎg¨B $Y6•ÏVx. ãA$t6Ågø:$# ÏMtR%x.ur ãA$t7Ågø:$#ur ÞÚö‘F{$# ß#ã_ö•s? tPöqtƒ )

‫‪٢٩٢ ‬‬
‫ﻭﺑﺪﻣﺞ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺼﻮ‪‬ﺭﺓ ﳉﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺃﻱ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻨﻈﺎﺭ‬
‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ) ‪ ، ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻧﺮﻯ ﻣﺮﺍﺣﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ – ﺣﺴﺐ ﺇﺩﺭﺍﻛﻨﺎ‬
‫ﻟﺪﻻﻻﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ – ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ ‪..‬‬
‫‪ – ١‬ﺍﳌﺎﺩ‪‬ﺓ ﺍﻷﻭﱃ ﺃﹸﻭﺟﺪﺕ ﺑﻜﻠﻤﺔ ) ‪ ( `ä.‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ ﻣﻮﺟﻮﺩﺓ ﻗﺒﻞ ﺍﳌﺮﺍﺣﻞ‬
‫) ‪ãAqà)tƒ $yJ¯RÎ*sù #X•öDr& #Ó|Ós% #sŒÎ)ur ( ÇÚö‘F{$#ur ÅVºuq»yJ¡¡9$# ßìƒÏ‰t/‬‬ ‫ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ‪..‬‬
‫!‪ ] ( ãbqä3uŠsù `ä. ¼ã&s‬ﺍﻟﺒﻘﺮﺓ ‪[ ١١٧ :‬‬

‫‪ – ٢‬ﺧ‪‬ﻠﹶﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺭﺽ ﰲ ﻳﻮﻣﲔ ‪.. ( Èû÷ütBöqtƒ ’Îû uÚö‘F{$# t,n=y{ ) ..‬‬
‫) ‪$pkŽÏù Ÿ@yèy_ur‬‬ ‫‪ – ٣‬ﺟ‪‬ﻌ‪‬ﻞﹶ ﻓﻴﻬﺎ ﺭﻭﺍﺳﻲ ﻣﻦ ﻓﻮﻗﻬﺎ ‪ ،‬ﺩﻭﻥ ﺇﺭﺳﺎﺋﻬﺎ ﰲ ﺟﺴﻢ ﺍﻷﺭﺽ ‪..‬‬
‫‘‪.. ( $ygÏ%öqsù `ÏB zÓÅ›ºuru‬‬
‫‪ – ٤‬ﺑﺎﺭﻙ ﻓﻴﻬﺎ ‪.. ( $pkŽÏù x8t•»t/ur ) ..‬‬
‫‪ – ٥‬ﻗﺪ‪‬ﺭ ﻓﻴﻬﺎ ﺃﻗﻮﺍ‪‬ﺎ ‪.. ( $pksEºuqø%r& !$pkŽÏù u‘£‰s%ur ) ..‬‬
‫‪ – ٦‬ﺍﻻﺳﺘﻮﺍﺀ ﺇﱃ ﻭﻫﻲ ﺩﺧﺎﻥ ﻭﲣﻴﲑﻫﺎ ﻫﻲ ﻭﺍﻷﺭﺽ ﺑﺎﻹﺗﻴﺎﻥ ﻃﻮﻋﺎﹰ ﺃﻭ ﻛﹶﺮ‪‬ﻫﺎﹰ ‪،‬‬
‫‪ÇÚö‘F|Ï9ur $olm; tA$s)sù ×b%s{ߊ }‘Édur Ïä!$uK¡¡9$# ’n<Î) #“uqtGó™$# §NèO‬‬ ‫ﻭﺍﺧﺘﻴﺎﺭﳘﺎ ﺍﻹﺗﻴﺎﻥ ﻃﻮﻋﺎﹰ ‪) ..‬‬
‫‪.. ( tûüÏèͬ!$sÛ $oY÷•s?r& !$tGs9$s% $\dö•x. ÷rr& %·æöqsÛ $u‹ÏKø•$#‬‬
‫‪ – ٧‬ﺑﻨﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻭﺭ‪‬ﻓﹾﻊ‪ ‬ﺳ‪‬ﻤ‪‬ﻜﹶﻬﺎ ﻭﺗﺴﻮﻳﺘ‪‬ﻬﺎ ‪ ،‬ﻭﺇﻏﻄﺎﺵ‪ ‬ﻟﻴﻠ‪‬ﻬﺎ ﻭﺇﺧﺮﺍﺝ‪ ‬ﺿﺤﺎﻫﺎ ‪) ..‬‬
‫‪.. ( $yg9ptéÏ ylt•÷zr&ur $ygn=ø‹s9 |·sÜøîr&ur ÇËÑÈ $yg1§q|¡sù $ygs3ôJy™ yìsùu‘ ÇËÐÈ $yg8oYt/ 4 âä!$uK¡¡9$#‬‬
‫‪٢٩٣ ‬‬
‫‪£`ßg9ŸÒs)sù‬‬ ‫‪ – ٨‬ﺗﺴﻮﻳﺘﻬﺎ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﰲ ﻳﻮﻣﲔ ‪ ،‬ﻭﺃﻭﺣﻰ ﰲ ﻛﻞﱟ ﲰﺎﺀٍ ﺃﻣﺮﻫﺎ ‪) ..‬‬
‫™‪ .. ( 4 $ydt•øBr& >ä!$yJy™ Èe@ä. ’Îû 4‘ym÷rr&ur Èû÷ütBöqtƒ ’Îû ;N#uq»yJy™ yìö7y‬ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﰎﱠ ‪‬ﺧﻠﹾﻖ‪‬‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﻐﲑ ﻋ‪‬ﻤ‪‬ﺪ‪ ‬ﻧﺮﺍﻫﺎ ‪.. ( ( $pktX÷rt•s? 7‰uHxå ÎŽö•tóÎ/ ÏNºuq»yJ¡¡9$# t,n=yz ) ..‬‬
‫‪ – ٩‬ﺗﺰﻳﲔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﲟﺼﺎﺑﻴﺢ ‪.. ( yxŠÎ6»|ÁyJÎ/ $u‹÷R‘‰9$# uä!$yJ¡¡9$# $¨Z-ƒy—ur ) ..‬‬
‫ﻭﺣﺘ‪‬ﻰ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻓﺈﻥﱠ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﺎﻧﺘﺎ ﺭﺗﻘﺎﹰ ﱂ ﺗ‪‬ﻔﺘﻘﺎ ﺑﻌﺪ ‪ ..‬ﲟﻌﲎ ﱂ ﳛﺪﺙ‬
‫ﺍﻻﻧﻔﺠﺎﺭ ﺍﻟﺬﻱ ﻛﻮ‪‬ﻥ ﻗﻮ‪‬ﺗﲔ ﻣﺘﻌﺎﻛﺴﺘﲔ ) ﺟﺎﺫﺑﺔ ﻭﻧﺎﺑﺬﺓ ( ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫‪ – ١٠‬ﻓﺘﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻦ ﺍﻷﺭﺽ ‪ ،‬ﻭﺗﻜﻮ‪‬ﻥ ﺍﻟﻘﻮ‪‬ﺗﲔ ﺍﳌﺘﻌﺎﻛﺴﺘﲔ ) ﺍﳉﺎﺫﺑﺔ ﻭﺍﻟﻨﺎﺑﺬﺓ (‬
‫‪.. ( ( $yJßg»oYø)tFxÿsù $Z)ø?u‘ $tFtR%Ÿ2 uÚö‘F{$#ur‬‬ ‫&‪ÏNºuq»yJ¡¡9$# ¨br& (#ÿrã•xÿx. tûïÏ%©!$# t•tƒ óOs9urr‬‬ ‫‪) ..‬‬
‫ﻭﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ﺑﺪﺃﺕ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪$¯RÎ)ur 7‰&‹÷ƒr'Î/ $yg»oYø‹t^t/ uä!$uK¡¡9$#ur‬‬ ‫‪ – ١١‬ﺍﺗ‪‬ﺴﺎﻉ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺬﻱ ﻣﺎ ﺯﺍﻝ ﺣﱴ ﺍﻵﻥ ‪) ..‬‬
‫‪.. ( tbqãèÅ™qßJs9‬‬
‫‪ – ١٢‬ﻭﻧﺘﻴﺠﺔﹰ ﻟﻠﻔﺘﻖ ﰎﹼ ﺩﺣﻲ ﺍﻷﺭﺽ ‪.. ( !$yg8ymyŠ y7Ï9ºsŒ y‰÷èt/ uÚö‘F{$#ur ) ..‬‬
‫&‪$yduä!$tB $pk÷]ÏB ylt•÷zr‬‬ ‫‪ – ١٣‬ﻭﻧﺘﻴﺠﺔﹰ ﻟﻠﻔﺘﻖ ﰎﱠ ﺇﺧﺮﺍﺝ ﻣﺎﺀ ﺍﻷﺭﺽ ﻭﻣﺮﻋﺎﻫﺎ ﻣﻨﻬﺎ ‪) ..‬‬
‫‪.. ( $yg8tãö•tBur‬‬
‫) ‪>äóÓx« ¨@ä. Ïä!$yJø9$# z`ÏB $oYù=yèy_ur‬‬ ‫‪ – ١٤‬ﻭﻣﻊ ﻫﺬﺍ ﰎﱠ ﺟﻌﻞ ﻛﻞﹼ ﺷﻲﺀٍ ﺣﻲ‪ ‬ﻣﻦ ﺍﳌﺎﺀ ‪..‬‬
‫‪.. ( ( @cÓyr‬‬
‫‪٢٩٤ ‬‬
‫‪ – ١٥‬ﻭﻧﺘﻴﺠﺔﹰ ﻟﻠﻔﺘﻖ ﰎﱠ ﺇﺭﺳﺎﺀ ﺍﳉﺒﺎﻝ ) ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ( ﰲ ﺍﻷﺭﺽ ‪،‬‬
‫‪4’s+ø9r&ur‬‬ ‫ﺣﱴ ﻻ ﲤﻴﺪ ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ‪) .. ( öNÎgÎ/ y‰ŠÏJs? br& zÓÅ›ºuru‘ ÇÚö‘F{$# ’Îû $uZù=yèy_ur ) ..‬‬
‫‪.. ( $yg9y™ö‘r& tA$t7Ågø:$#ur ) .. ( öNä3Î/ y‰‹ÏJs? br& zÓÅ›ºuru‘ ÇÚö‘F{$# ’Îû‬‬
‫‪ – ١٦‬ﺟﻌﻞ ﻓﻴﻬﺎ ﻓ‪‬ﺠﺎﺟﺎﹰ ﺳ‪‬ﺒ‪‬ﻼﹰ ‪.. ( Wxç7ß™ %[`$yÚÏù $pkŽÏù $uZù=yèy_ur ) ..‬‬
‫‪ – ١٧‬ﺟﻌﻞ ﺍﻟﺴﻤﺎﺀ ﺳﻘﻔﺎﹰ ﳏﻔﻮﻇﺎﹰ ‪.. ( ( $Wßqàÿøt¤C $Zÿø)y™ uä!$yJ¡¡9$# $uZù=yèy_ur ) ..‬‬
‫‪ – ١٨‬ﺑﺚﱠ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﻛﻞﱢ ﺩﺍﺑ‪‬ﺔ ‪.. ( 4 7p-/!#yŠ Èe@ä. `ÏB $pkŽÏù £]t/ur ) ..‬‬
‫‪z`ÏB $uZø9t“Rr&ur‬‬ ‫‪ – ١٩‬ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀً ﻟﻴ‪‬ﻨ‪‬ﺒﹺﺖ‪ ‬ﰲ ﺍﻷﺭﺽ ﻣﻦ ﻛﻞﱢ ﺯﻭﺝﹴ ﻛﺮﱘ ‪) ..‬‬
‫‪.. ( AOƒÍ•x. 8l÷ry— Èe@à2 `ÏB $pkŽÏù $oY÷Gu;/Rr'sù [ä!$tB Ïä!$yJ¡¡9$#‬‬
‫ﻭﲨﻴﻊ ﺍﳌﺮﺍﺣﻞ ﺍﺑﺘﺪﺍﺀً ﻣﻦ ﺗﺴﻮﻳﺔ ﺍﻟﺴﻤﺎﺀ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ‪ ،‬ﺣﱴ ﺇﺭﺳﺎﺀ ﺍﳉﺒﺎﻝ ﰲ ﺍﻷﺭﺽ‬
‫‪ ،‬ﲤﹼﺖ ﰲ ﺍﻟﻴﻮﻣﲔ ﺍﻷﺧﲑﻳﻦ ﻣﻦ ﺃﻳﺎﻡ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﱵ ﺍﺳﺘﻐﺮﻗﺖ ﺳﺘﺔ ﺃﻳ‪‬ﺎﻡ ‪..‬‬
‫‪5>qäó—9 `ÏB $uZ¡¡tB $tBur 5Q$-ƒr& Ïp-GÅ™ ’Îû $yJßguZ÷•t/ $tBur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# $oYø)n=yz ô‰s)s9ur‬‬ ‫)‬
‫( ] ﻕ ‪[ ٣٨ :‬‬
‫ﻭﻛﻤﺎ ﻗﻠﻨﺎ ﻓﺈﻥﱠ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﻻ ﻳ‪‬ﻤﻜﻦ ﺇﺧﻀﺎﻋﻬﺎ ﳌﻘﺎﻳﻴﺴﻨﺎ ﺍﻟﺰﻣﺎﻧﻴ‪‬ﺔ ﻭﺍﳌﻜﺎﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻧﻘﻴﺲ‬
‫‪‬ﺎ ﺗﻐﻴ‪‬ﺮ ﺻﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻮﺍﻗﻌﺔ ﲢﺖ ﺣﻮﺍﺳ‪‬ﻨﺎ ‪ ،‬ﻭﺫﻟﻚ ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﺟﺰﺋﻴ‪‬ﺔ ﻻ ﲣﺮﺝ – ﰲ‬
‫ﺍﻟﻨﻬﺎﻳﺔ – ﻋﻦ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺍﳊﺴﻴ‪‬ﺔ ﺍﶈﻜﻮﻣﺔ ﺑﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﺻﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﺍﳌﻮﺟﻮﺩﺓ‬
‫ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻫﻲ ﻧﺘﺎﺋﺞ ﻟﺘﻠﻚ ﺍﳌﺮﺍﺣﻞ ﻣﻦ ﺍﳋﻠﻖ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺍﻟﱵ ﺃﺩ‪‬ﺕ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻻ ﳜﻠﻮ ﻣﻦ ﺗﺄﺛﲑ ﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﺍﳌﹸﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﺍﻟﱵ‬
‫ﻧﻔﺮﺿﻬﺎ ﰲ ﳏﺎﻭﻟﺘﻨﺎ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺗﻠﻚ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ‪ ..‬ﻓﻨﺤﻦ ﱂ ﻧﺸﻬﺪ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ‪ ،‬ﻭﻻ‬
‫ﺗ‪‬ﻮﺟ‪‬ﺪ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﻘﺪ‪‬ﻣﺎﺕ ﳍﺎ ﳝﻜﻨﻨﺎ ﺩﺭﺍﺳﺘﻬﺎ ﻭﺇﺧﻀﺎﻋﻬﺎ ﻟﻠﺘﺠﺎﺭﺏ ‪ ،‬ﻭﻻ ﻧﻌﻠﻢ ﻋﻦ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﺳﻮﻯ ﻣﺎ ﳜﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ‪..‬‬
‫‪٢٩٥ ‬‬
‫ﻭﻟﺬﻟﻚ ﳚﺐ ﻋﺪﻡ ﺍﳋﻠﻂ ﺑﲔ ﻣﺎ ﻳﺒﻴ‪‬ﻨﻪ ﻟﻨﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﻣﻘﺎﻳﻴﺴﻨﺎ ﺍ‪‬ﺘﺰﺃﺓ ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻳﻘﻮﻟﻪ ﻋﻠﻤﺎﺀ‬
‫ﺍﻟﻔﻠﻚ ﻣﻦ ﺯﻣﻦﹴ ﻣﺮ‪ ‬ﻋﻠﻰ ﻣﻜﻮ‪‬ﻧﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪ ،‬ﺍﻧﻄﻼﻗﺎﹰ ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺻﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﱵ‬
‫ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﻣﻨﺎﻇﲑ ﻻ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻧﺎﻣﻮﺳﺎﹰ ﻛﺎﻣﻼﹰ ﻳﺸﻤﻞ ﺣﺮﻛﺔ ﺍﻟﻜﻮﻥ ) ﻛﻞﹼ ﺍﻟﻜﻮﻥ‬
‫( ﺣﱴ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ ‪..‬‬
‫ﻣﻦ ﺧﻼﻝ ﲝﺜﻨﺎ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗ‪‬ﻔﻬﻢ ﺩﻻﻻﺗﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﻣﻌﺎﻧﻴﻪ‬
‫ﺑﻜﻠﻴ‪‬ﺘﻪ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﲡﺰﺋﺔ ﺁﻳﺎﺗﻪ ﺑﺸﻜﻞﹴ ﻣﺴﺘﻘﻞﱟ ﻋﻦ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪ ..‬ﻓﻠﻮ ﺍﺗﺒﻌﻨﺎ ﻣﻨﻬﺞ‬
‫ﺍﻟﺒﻌﻀﻴ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﻓﻬﻢ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﺸﻜﻞﹴ ﻣﺴﺘﻘﻞﱟ ﻋﻦ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪ ،‬ﻷﻭﻫﻢ‬
‫ﺫﻟﻚ ﺑﻮﺟﻮﺩ ﺗﻨﺎﻗﺾ ﺑﲔ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ‪ ..‬ﻓﻔﻲ ﻣﺴﺄﻟﺔ ﺍﳉﺒﺎﻝ ﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( $ygÏ%öqsù `ÏB zÓÅ›ºuru‘ $pkŽÏù Ÿ@yèy_ur‬ﺗﺴﺒﻖ ﻣﺮﺣﻠﺔ ﺗﺴﻮﻳﺔ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪ ،‬ﻭﰲ ﺍﻟﺼﻮﺭ ﺍﻷﺧﺮﻯ‬
‫ﺭﺃﻳﻨﺎ ﻭﺻﻔﺎﹰ ﻟﻠﺠﺒﺎﻝ ﺑﻌﺪ ﻣﺮﺣﻠﺔ ﺗﺴﻮﻳﺔ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪ ..‬ﻭﰲ ﻣﺴﺄﻟﺔ ﺍﳌﺎﺀ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﻋﻠﻴﻨﺎ‬
‫‪y‰÷èt/ uÚö‘F{$#ur‬‬ ‫ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ ﺑﲔ ﻣﺎﺀ ﺍﻷﺭﺽ ﺍﻟﺬﻱ ﺃﹸﺧﺮﺝ ﻣﻨﻬﺎ ﻧﺘﻴﺠﺔ ﺩﺣﻴﻬﺎ ﺑﻌﺪ ﺍﻟﻔﺘﻖ ‪) ..‬‬
‫‪ .. ( $yg9y™ö‘r& tA$t7Ågø:$#ur ÇÌÊÈ $yg8tãö•tBur $yduä!$tB $pk÷]ÏB ylt•÷zr& ÇÌÉÈ !$yg8ymyŠ y7Ï9ºsŒ‬ﺣﻴﺚ ﻳ‪‬ﻀﺎﻑ‬
‫ﻫﺬﺍ ﺍﳌﺎﺀ ﻟﻸﺭﺽ ﻭﻳﺄﰐ ﺑﺼﻴﻐﺔ ﺍﻹﺧﺮﺍﺝ ﻣﻨﻬﺎ ) &‪ .. ( $yduä!$tB $pk÷]ÏB ylt•÷zr‬ﻋﻠﻴﻨﺎ ﺃﻥﹼ ﻧ‪‬ﻤﻴ‪‬ﺰ ﺑﲔ‬
‫‪$uZø9t“Rr&ur‬‬ ‫ﻫﺬﺍ ﺍﳌﺎﺀ ﻭﺑﲔ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺃﹸﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﲟﺮﺍﺣﻞ ﻛﻤﺎ ﺭﺃﻳﻨﺎ )‬
‫‪.. ( AOƒÍ•x. 8l÷ry— Èe@à2 `ÏB $pkŽÏù $oY÷Gu;/Rr'sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB‬‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﻣﻨﻬﺞ ﺍﻟﻜﻠﻴ‪‬ﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ﻗﺎﺩﻧﺎ ﺇﱃ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻣﻬﻤ‪‬ﺔ ﺟﺪﹰﺍ‬
‫‪ ،‬ﻫﻲ ﺃﻥﱠ ﺍﳉﺒﺎﻝ ﻣﺮ‪‬ﺕ ﲟﺮﺣﻠﺘﲔ ‪ ،‬ﺍﻷﻭﱃ ﺧ‪‬ﻠﹾﻘﹸﻬﺎ ﻭﻗﺪ ﲤﹼﺖ ﻗﺒﻞ ﺗﺴﻮﻳﺔ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺳﺒﻊ‬
‫ﲰﺎﻭﺍﺕ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺇﺭﺳﺎﺅﻫﺎ ﰲ ﺟﺴﻢ ﺍﻷﺭﺽ ‪ ،‬ﻭﻗﺪ ﲤﹼﺖ ﺑﻌﺪ ﺗﺴﻮﻳﺔ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ‪..‬‬
‫ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﻣﻨﻬﺞ ﺍﻟﻜﻠﻴ‪‬ﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ﻗﺎﺩﻧﺎ ﺇﱃ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺃﹸﺧﺮﻯ ﻫﻲ ﺃﻥﱠ ﺧﻠﻖ‬
‫‪٢٩٦ ‬‬
‫ﺍﻷﺭﺽ ﺳﺒﻖ ﺗﺴﻮﻳﺔ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ‪ ،‬ﺑﻴﻨﻤﺎ ﺩﺣﻲ ﺍﻷﺭﺽ ﻭﺇﺧﺮﺍﺝ ﻣﺎﺋﻬﺎ ﻭﻣﺮﻋﺎﻫﺎ ﻣﻨﻬﺎ‬
‫ﺗﺄﺧ‪‬ﺮ ﻋﻦ ﺗﺴﻮﻳﺔ ﻫﺬﻩ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪ ..‬ﻭﻟﻨﻘﻒ ﻋﻦ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ‪ ،‬ﻫﻲ ﺍﻟﺘﻤﻴﻴﺰ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺑﲔ ﺩﻻﻻﺕ‬
‫ﻛﻠﻤﺔ ‪ ، ( bºuq÷zÎ) ) :‬ﻭﺩﻻﻻﺕ ﻛﻠﻤﺔ ‪.. ( ouq÷zÎ) ) :‬‬
‫‪ ..‬ﺍﻟﻘﺎﺳﻢ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪ ) :‬ﺃ ‪ ،‬ﺥ ‪ ،‬ﻭ ( ‪ ،‬ﻫﻮ ﺍﻻﻧﺘﻤـﺎﺀ ﺇﱃ‬
‫ﻣﺸﺘﺮ‪‬ﻙ‪ ‬ﻭﺍﺣﺪ‪ ‬ﺃﻋﻠﻰ ‪ ،‬ﻳﻌﻮﺩ‪ ‬ﺇﻟﻴﻪ ﲨﻴﻊ‪ ‬ﺍﳌﻨﺘﻤﲔ ﺇﱃ ﺫﻟﻚ ﺍﳌﹸﺸﺘﺮ‪‬ﻙ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻘﺘﻀﻲ ﺫﻟـﻚ‬
‫ﺣﺘﻤﻴ‪‬ﺔ ﳑﺎﺛﻠﺔ‪ ‬ﺍﻷﺥ ﻷﺧﻴﻪ ﻛﻘﻴﻤﺔ‪ ‬ﺷﺨﺼﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻓﺎﻷﺥ ﻛﻨﺴﺐﹴ ﺩﻣﻮﻱ‪ ‬ﻫﻮ ﺍﻟﺸﺮﻳﻚ ﰲ ﺍﻟﻮﻻﺩﺓ ﻣﻦ ﺃﺏﹴ ﻭﺃﻡ ‪ ،‬ﲟﻌﲎ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﺫﺍﺕ‬
‫ﺍﻷﺏ ﻭﺍﻷﻡ ﺍﻟﻠﺬﻳﻦ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﻤﺎ ﺍﻷﺥ ﺍﻵﺧﺮ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﺎﻷﺥ ﻣﻦ ﺍﻷﺏ ﻫﻮ ﺷﺮﻳﻚ ﻓﻘﻂ‬
‫ﰲ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺃﺏﹴ ﻭﺍﺣﺪ ‪:‬‬
‫‪’Îûré& þ’ÎoTr& šc÷rt•s? Ÿwr& 4 öNä3‹Î/r& ô`ÏiB Nä3©9 8ˆr'Î/ ’ÎTqçGø•$# tA$s% öNÏdΗ$ygpg¿2 Nèdt“£gy_ $£Js9ur‬‬ ‫)‬
‫‪ ] ( tû,Î!Í”\ßJø9$# çŽö•yz O$tRr&ur Ÿ@ø‹s3ø9$#‬ﻳﻮﺳﻒ ‪[ ٥٩ :‬‬
‫‪ ..‬ﻭﺍﻷﺧﻮ‪‬ﺓﹸ ﺗﻜﻮﻥﹸ ﻧﺘﻴﺠﺔﹶ ﺍﻻﻧﺘﻤﺎﺀِ ﺇﱃ ﻣﺸﺘﺮﻙ‪ ‬ﻳﻌﻮﺩ‪ ‬ﺇﱃ ﻣﺴﺄﻟﺔ‪ ‬ﻭﺍﺣﺪﺓ ﻛﻘﻀﻴ‪‬ﺔ‪ ‬ﻳﺮﺟ ‪‬ﻊ‬
‫ﺇﻟﻴﻬﺎ ﺍﻷﺥ ﻭﺃﺧﻮﻩ ‪ ..‬ﻓﻔﻲ ﻗﻀﻴ‪‬ﺔ‪ ‬ﺍﻟﻘ‪‬ﺼ‪‬ﺎﺹ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔﹶ ﺃﺥ ﺗﻌﲏ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﻗﻀﻴ‪‬ﺔ‪ ‬ﺍﻟﻌﻔﻮ‬
‫ﻣﺎ ﺑﲔ ﻣ‪‬ﻦ ﺃﻋﻔﻰ ﻭﻣﻦ ﻋ‪‬ﻔﻲ ﻟﻪ ‪..‬‬
‫‪߉ö6yèø9$#ur Ìh•çtø:$$Î/ ”•çtø:$# ( ‘n=÷Fs)ø9$# ’Îû ÞÉ$|ÁÉ)ø9$# ãNä3ø‹n=tæ |=ÏGä. (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪Ïmø‹s9Î) íä!#yŠr&ur Å$rã•÷èyJø9$$Î/ 7í$t6Ïo?$$sù ÖäóÓx« ÏmŠÅzr& ô`ÏB ¼ã&s! u’Å"ãã ô`yJsù 4 4Ós\RW{$$Î/ 4Ós\RW{$#ur ωö7yèø9$$Î/‬‬

‫‪ÒOŠÏ9r& ë>#x‹tã ¼ã&s#sù y7Ï9ºsŒ y‰÷èt/ 3“y‰tGôã$# Ç`yJsù 3 ×pyJômu‘ur öNä3În/§‘ `ÏiB ×#‹ÏÿøƒrB y7Ï9ºsŒ 3 9`»|¡ômÎ*Î/‬‬

‫( ] ﺍﻟﺒﻘﺮﺓ ‪[ ١٧٨ :‬‬

‫‪٢٩٧ ‬‬
‫‪ ..‬ﻭﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﻣ‪‬ﺸﺘﺮﻙ‪ ‬ﻭﺍﺣﺪ‪ ‬ﻫﻮ ﺍﻟﺪﺧﻮﻝﹸ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﳚﻌﻞﹸ ﻣﻦ ﺍﻷﻣ‪‬ﺔ‪ ‬ﺍﻟﺪﺍﺧﻠﺔ‪ ‬ﰲ ﺍﻟﻨﺎﺭ‬
‫ﺃﺧﺘﺎﹰ ﻟﻜﻞﱢ ﺃﻣ‪‬ﺔ‪ ‬ﺗﺪﺧﻞﹸ ﺍﻟﻨﺎﺭ ‪..‬‬
‫) ‪ôMn=yzyŠ $yJ¯=ä. ( Í‘$¨Z9$# ’Îû ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îû (#qè=äz÷Š$#‬‬

‫&‪ ] ( ( $pktJ÷zé& ôMuZyè©9 ×p¨Bé‬ﺍﻷﻋﺮﺍﻑ ‪[ ٣٨ :‬‬

‫‪ ..‬ﻭﺍﻧﺘﻤﺎﺀُ ﺁﻳﺎﺕ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻳﺮﻳﻬﺎ ﺟﻞﱠ ﻭﻋﻼ ﻟﻠﺒﺸﺮ ﺇﱃ ﻣ‪‬ﺸﺘﺮﻙ‪ ‬ﻭﺍﺣﺪ‪ ‬ﻫﻮ ﺭﺅﻳﺔﹸ‬
‫ﺍﻟﺒﺸﺮ ﳍﺎ ‪ ،‬ﳚﻌﻞﹸ ﻣﻦ ﻛﻞﱟ ﻣﻨﻬﺎ ﺃﺧﺘﺎﹰ ﻟﻐﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ‪..‬‬
‫‪öNßg¯=yès9 É>#x‹yèø9$$Î/ Nßg»tRõ‹s{r&ur ( $ygÏF÷zé& ô`ÏB çŽt9ò2r& }‘Ïd žwÎ) >ptƒ#uä ô`ÏiB OÎgƒÌ•çR $tBur‬‬ ‫)‬
‫‪ ] ( tbqãèÅ_ö•tƒ‬ﺍﻟﺰﺧﺮﻑ ‪[ ٤٨ :‬‬
‫‪ ..‬ﻭﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﻣ‪‬ﺸﺘﺮﻙ‪ ‬ﻭﺍﺣﺪ‪ ‬ﻫﻮ ﺍﻟﻮﻗﻮﻉ ﰲ ﺳﺎﺣﺔ‪ ‬ﺍﻟﻐﻴﺒﺔ ‪ ،‬ﳚﻌﻞﹸ ﳑ‪‬ﻦ ﺍﻏﺘﺎﺏ‪ ‬ﺃﺧﺎﹰ‬
‫ﻟ‪‬ﻤﻦ ﺍﹸﻏﺘﻴﺐ ‪..‬‬
‫‪Ÿwur ( ÒOøOÎ) Çd`©à9$# uÙ÷èt/ žcÎ) Çd`©à9$# z`ÏiB #ZŽ•ÏWx. (#qç7Ï^tGô_$# (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪$\GøŠtB ÏmŠÅzr& zNóss9 Ÿ@à2ù'tƒ br& óOà2߉tnr& •=Ïtä†r& 4 $³Ò÷èt/ Nä3àÒ÷è-/ =tGøótƒ Ÿwur (#qÝ¡¡¡pgrB‬‬

‫‪ ] ( ×LìÏm§‘ Ò>#§qs? ©!$# ¨bÎ) 4 ©!$# (#qà)¨?$#ur 4 çnqßJçF÷dÌ•s3sù‬ﺍﳊﺠﺮﺍﺕ ‪[ ١٢ :‬‬

‫‪ ..‬ﻭﻫﺬﺍ ﺍﻻﻧﺘﻤﺎﺀُ ﺍﳌﹸﺸﺘﺮ‪‬ﻙ ﺍﻟﺬﻱ ﺑﺴﺒﺒﻪ ﻳ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﺍﻷﺥ‪ ‬ﺃﺧﺎﹰ ﻷﺧﻴﻪ ‪ ،‬ﻣ‪‬ﺠ‪‬ﺮ‪‬ﺩ‪ ‬ﻋﻦ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﻭﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺳﺎﺣﺔ‪ ‬ﺫﻟﻚ ﺍﳌﹸﺸﺘ‪‬ﺮ‪‬ﻙ ‪ ..‬ﻓﻘﺪ ﻳﻜﻮﻥﹸ ﺍﻻﻧﺘﻤﺎﺀُ ﺑﺎﺗ‪‬ﺠﺎﻩ‪ ‬ﻭﺍﺣ‪‬ﺪ‪ ‬ﳓﻮ ﺫﻟﻚ ﺍﳌﹸﺸﺘ‪‬ﺮ‪‬ﻙ‬
‫‪ ،‬ﲟﻌﲎ ﺍﻟﺘﻮﺍﻓﻖ ﳓﻮ ﺣﻘﻴﻘﺔ‪ ‬ﺍﳌﹸﺸﺘ‪‬ﺮ‪‬ﻙ ‪:‬‬
‫) ‪ ] ( $|‹Éót/ Å7•Bé& ôMtR%x. $tBur &äöqy™ r&t•øB$# Ï8qç/r& tb%x. $tB tbrã•»yd | M÷zé'¯»tƒ‬ﻣﺮﱘ ‪[ ٢٨ :‬‬

‫‪ ..‬ﻭﻗﺪ ﻳﻜﻮﻥﹸ ﺍﻻﻧﺘﻤﺎﺀُ ﺑﺎﺗ‪‬ﺠﺎﻫﲔ ﻣﺘﻨﺎﻗﻀﲔ ﳓﻮ ﺫﻟﻚ ﺍﳌﹸﺸﺘ‪‬ﺮ‪‬ﻙ ‪ ،‬ﲟﻌﲎ ﺍﻟﺘﻌﺎﺭﺽ ﳓﻮ‬
‫ﺣﻘﻴﻘﺔ‪ ‬ﺍﳌﹸﺸﺘ‪‬ﺮ‪‬ﻙ ‪ ..‬ﻓﻬﻮﺩ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ‪‬ﺿ‪‬ﻊ‪ ‬ﻣﻊ‪ ‬ﻋﺎﺩ‪ ‬ﰲ ﺇﻃﺎﺭ ﻋﻼﻗﺔ‪ ‬ﺗﻌﻮﺩ‪ ‬ﺇﱃ ﻣﺸﺘﺮ‪‬ﻙ‪ ‬ﺃﻋﻠﻰ‬
‫‪ ،‬ﻫﻮ ﺍﻻﻣﺘﺤﺎﻥﹸ ﰲ ﻋﺒﺎﺩﺓ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺪﻋﻮﺓ ﻟﺬﻟﻚ ‪ ..‬ﻭﻋﻠﻰ ﺍﻟﺮ‪‬ﻏﻢ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ‬
٢٩٨ 
، ‫ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻻﻧﺘﻤﺎﺀ ﺟﻌﻞﹶ ﻫﻮﺩﺍﹰ ﺃﺧﺎﹰ ﻟﻌﺎﺩ‬‫ﻙ‬‫ ﻓﺈﻥﱠ ﻫﺬﺍ ﺍﳌﺸﺘﺮ‬، ‫ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺎﺩ‬
.. ‫ﺩﻭﻥ ﺃﻥ ﳚﻌﻞﹶ ﻋﺎﺩﺍﹰ ﰲ ﻣﻜﺎﻥ ﺍﻷﺥ ﳍﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
Ÿxsùr& 4 ÿ¼çnçŽö•xî >m»s9Î) ô`ÏiB /ä3s9 $tB ©!$# (#r߉ç7ôã$# ÉQöqs)»tƒ tA$s% 3 #YŠqèd ôMèd%s{r& >Š%tæ 4’n<Î)ur )
[ ٦٥ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbqà)-Gs?
‫ ﻓﺈﻥﱠ ﻫﺬﺍ‬، ‫ﻏﻢ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺻﺎﱀﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﲦﻮﺩ‬‫ ﻭﻋﻠﻰ ﺍﻟﺮ‬..
‫ ﺟﻌﻞﹶ ﺻﺎﳊﺎﹰ‬، ‫ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺪﻋﻮﺓ ﻟﺬﻟﻚ‬‫ ﰲ ﻋﺒﺎﺩﺓ‬‫ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻻﻧﺘﻤﺎﺀ ﻻﻣﺘﺤﺎﻥ‬‫ﻙ‬‫ﺍﳌﺸﺘﺮ‬
.. ‫ ﺩﻭﻥ ﺃﻥ ﳚﻌﻞﹶ ﲦﻮﺩ ﰲ ﻣﻜﺎﻥ ﺍﻷﺥ ﻟﺼﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬، ‫ﺃﺧﺎﹰ ﻟﺜﻤﻮﺩ‬
ô‰s% ( ¼çnçŽö•xî >m»s9Î) ô`ÏiB Nà6s9 $tB ©!$# (#r߉ç7ôã$# ÉQöqs)»tƒ tA$s% 3 $[sÎ=»|¹ öNèd%s{r& yŠqßJrO 4’n<Î)ur )

ÇÚö‘r& þ’Îû ö@à2ù's? $ydrâ‘x‹sù ( Zptƒ#uä öNà6s9 «!$# èps%$tR ¾ÍnÉ‹»yd ( öNä3În/§‘ `ÏiB ×puZÍh‹t/ Nà6ø?uä!$y_

[ ٧٣ : ‫ ] ﺍﻷﻋﺮﺍﻑ‬(ÒOŠÏ9r& ë>#x‹tã öNä.x‹äzù'u‹sù &äþqÝ¡Î0 $ydq•¡yJs? Ÿwur ( «!$#

‫ ﻓﺈ ﱠﻥ‬، ‫ﺪﻳﻦ‬‫ﻏﻢ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺷﻌﻴﺐﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﻣ‬‫ ﻭﻋﻠﻰ ﺍﻟﺮ‬..
‫ ﺟﻌﻞﹶ‬، ‫ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺪﻋﻮﺓ ﻟﺬﻟﻚ‬‫ ﰲ ﻋﺒﺎﺩﺓ‬‫ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻻﻧﺘﻤﺎﺀ ﻻﻣﺘﺤﺎﻥ‬‫ﻙ‬‫ﻫﺬﺍ ﺍﳌﺸﺘﺮ‬
.. ‫ ﺩﻭﻥ ﺃﻥ ﳚﻌﻞﹶ ﻣﺪﻳﻦ ﰲ ﻣﻜﺎﻥ ﺍﻷﺥ ﻟﺸﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬، ‫ﺷﻌﻴﺒﺎﹰ ﺃﺧﺎﹰ ﳌﺪﻳﻦ‬
( ¼çnçŽö•xî >m»s9Î) ô`ÏiB Nà6s9 $tB ©!$# (#r߉ç7ôã$# ÉQöqs)»tƒ tA$s% 3 $Y7øŠyèä© öNèd%s{r& šútïô‰tB 4’n<Î)ur )

}¨$¨Y9$# (#qÝ¡y‚ö7s? Ÿwur šc#u”•ÏJø9$#ur Ÿ@ø‹x6ø9$# (#qèù÷rr'sù ( öNà6În/§‘ `ÏiB ×poYÉi•t/ Nà6ø?uä!$y_ ô‰s%

OçFZà2 bÎ) öNä3©9 ׎ö•yz öNà6Ï9ºsŒ 4 $ygÅs»n=ô¹Î) y‰÷èt/ ÇÚö‘F{$# †Îû (#r߉šøÿè? Ÿwur öNèduä!$u‹ô©r&

[ ٨٥ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬šúüÏZÏB÷s•B
.. ‫ ﻟﻨﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬‫ ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ‬..
[ ١٠٦ : ‫ ( ] ﺍﻟﺸﻌﺮﺍﺀ‬tbqà)-Gs? Ÿwr& îyqçR óOèdqäzr& öNçlm; tA$s% øŒÎ) )
‫‪٢٩٩ ‬‬
‫)‪tbqà)-Gs? Ÿwr& îÞqä9 öNèdqäzr& öNçlm; tA$s% øŒÎ‬‬ ‫‪ ..‬ﺃﻣ‪‬ﺎ ﻟﻮﻁﹲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻜﺎﻥ ﺃﺧﺎﹰ ﻟﻘﻮﻣ‪‬ﻪ ‪) :‬‬
‫( ] ﺍﻟﺸﻌﺮﺍﺀ ‪[ ١٦١ :‬‬
‫‪ ..‬ﻭﻛﺎﻧﻮﺍ ﺇﺧﻮﺍﻧﺎﹰ ﻟﻪ – ﻛﻤﺎ ﺳﻨﺮﻯ ﻻﺣﻘﹰﺎ – ﺑﺴﺒﺐ ﺗﻔﺎﻋﻠﻬﻢ ﺍﳊﺴﻲ‪ ‬ﺍﻟﺴﻠﱯ ﰲ‬
‫ﺍﳌﹸﺸﺘﺮﻙ ﺍﻟﺬﻱ ﺑ‪‬ﻌﺚ ﻟﻮﻁﹲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺃﺟﻠﻪ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺥ ﻭﺃﺧﻴﻪ ﰲ ﺇﻃﺎﺭ ﺫﻟﻚ ﺍﳌﹸﺸﺘ‪‬ﺮ‪‬ﻙ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻛﻞﱞ ﻣﻦ ﺍﻷﺥ‬
‫ﻭﺃﺧﻴﻪ ‪ ،‬ﺇﻣ‪‬ﺎ ﺃﻥ ﺗﻜﻮﻥﹶ ﺟﺎﻣﺪﺓﹰ ﻏﹶﲑ‪ ‬ﻣ‪‬ﻔﹶﻌ‪‬ﻠﺔ ﰲ ﺇﻃﺎﺭ ﺫﻟﻚ ﺍﳌﹸﺸﺘ‪‬ﺮ‪‬ﻙ ‪ ،‬ﺃﻱ ﻻ ﺗﺘﺠﺎﻭﺯ‪ ‬ﻣ‪‬ﺠﺮ‪ ‬ﺩ‬
‫ﺍﻻﻧﺘﻤﺎﺀِ ﺇﱃ ﺫﻟﻚ ﺍﳌﹸﺸﺘ‪‬ﺮ‪‬ﻙ ‪ ،‬ﻭﻫﻨﺎ ﻳﻜﻮﻥ ﲨﻊ ﻛﻠﻤﺔ ﺃﺥ – ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ – ﻋﻠﻰ ﻭﺯﻥ )‬
‫ﻓ‪‬ﻌﻠﺔ ( ‪ ،‬ﺃﻱ ﻳﻜﻮﻥ ﺍﳉﻤﻊ ﻫﻮ ﻛﻠﻤﺔ ) ﺇﺧﻮﺓ ( ‪ ..‬ﻭﻫﺬﺍ ﺍﳉﻤﻊ ﻳﻌﲏ ﺃﻥﱠ ﺍﻹﺧﻮﺓﹶ ﻳﻌﻮﺩﻭﻥ‬
‫ﺇﱃ ﺍﻧﺘﻤﺎﺀٍ ﻭﺍﺣﺪ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﺗﻔﺎﻋﻼﹰ ﺑﻴﻨﻬﻢ ﺿﻤﻦ ﺇﻃﺎﺭﹺ ﺍﳌﺸﺘﺮﻙ ﰲ ﺫﻟﻚ‬
‫ﺍﻻﻧﺘﻤﺎﺀ ﺍﻟﺬﻱ ﻭ‪‬ﺻﻔﻮﺍ ﺑﺴﺒﺒﻬﺎ ﺑﺎﻹﺧﻮﺓ ‪..‬‬
‫‪ ..‬ﻓﻔﻲ ﺍﻹﺧﻮ‪‬ﺓ‪ ‬ﻛﻨﺴﺐﹴ ﺩﻣﻮﻱ‪ ‬ﻳﻌﲏ ﺍﻟﻌﻮﺩﺓﹶ ﺇﱃ ﺍﻧﺘﻤﺎﺀٍ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻮﻻﺩﺓ ﻣﻦ ﺃﺏ ﻭﺃﻡ ‪،‬‬
‫ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ﺇﺧﻮﺓ ( ﻋﻠﻰ ﻭﺯﻥ ) ﻓﻌﻠﺔ ( ﻫﻲ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳌﺴﺄﻟﺔ‪‬‬
‫ﺍﳌﲑﺍﺙ ‪ ،‬ﻭﻟﻴﺲ ﻛﻠﻤﺔ ) ﺇﺧﻮﺍﻥ ( ‪ ..‬ﻓﺴﻮﺍﺀٌ ﻛﺎﻥ ﻫﻨﺎﻙ ﺗﻔﺎﻋﻞﹲ ﻭﺗﻮﺍﺻﻞﹲ ﺑﲔ ﺍﻹﺧﻮﺓ ‪ ،‬ﺃﻡ‬
‫ﱂ ﻳﻜﻦ ‪ ،‬ﻓﺈﻥﱠ ﺫﻟﻚ ﻻ ﻳ‪‬ﺆﺛﹼﺮ‪ ‬ﰲ ﻣﺴﺄﻟﺔ‪ ‬ﺍﳌﲑﺍﺙ ‪:‬‬
‫‪¼ã&©! `ä3tƒ óO©9 bÎ*sù 4 Ó$s!ur ¼çms9 tb%x. bÎ) x8t•s? $£JÏB â¨ß‰•¡9$# $yJåk÷]ÏiB 7‰Ïnºur Èe@ä3Ï9 Ïm÷ƒuqt/L{ur‬‬ ‫)‬
‫‪7p§‹Ï¹ur ω÷èt/ .`ÏB 4 â¨ß‰•¡9$# ÏmÏiBT|sù ×ouq÷zÎ) ÿ¼ã&s! tb%x. bÎ*sù 4 ß]è=›W9$# ÏmÏiBT|sù çn#uqt/r& ÿ¼çmrOÍ‘urur Ó$s!ur‬‬

‫‪ ] ( 3 AûøïyŠ ÷rr& !$pkÍ5 ÓÅ»qãƒ‬ﺍﻟﻨﺴﺎﺀ ‪[ ١١ :‬‬

‫) ‪ ] ( 3 Èû÷üu‹s[RW{$# Åeáym ã@÷WÏB Ì•x.©%#Î=sù [ä!$|¡ÎSur Zw%y`Íh‘ Zouq÷zÎ) (#þqçR%x. bÎ)ur‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٧٦ :‬‬
‫‪ ..‬ﻭﺇﺧﻮﺓﹸ ﻳﻮﺳﻒ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻳﻮﺳﻒ ﺗﻔﺎﻋﻞﹲ ﻭﺗﻮﺍﺻﻞﹲ ﰲ ﺇﻃﺎﺭ‬
‫ﺍﻷﺧﻮ‪‬ﺓ ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻌﻄﻮﺍ ﺍﻷﺧﻮ‪‬ﺓﹶ ﺑﻴﻨﻬﻢ ﺣﻘﱠﻬﺎ ﻣﻦ ﺍﻟﺘﻮﺍﺻﻞ ‪ ،‬ﻭﻟﺬﻟﻚ ﻭ‪‬ﺻﻔﻮﺍ ﺑﺎﻹﺧﻮﺓ ‪ ،‬ﻭﱂ‬
‫ﻳ‪‬ﻮﺻﻔﻮﺍ ﺑﺎﻹﺧﻮﺍﻥ ‪:‬‬
‫‪٣٠٠ ‬‬
‫‪z`»sÜø‹¤±9$# ¨bÎ) ( #´‰øŠx. y7s9 (#r߉‹Å3uŠsù y7Ï?uq÷zÎ) #’n?tã x8$tƒöäâ‘ óÈÝÁø)s? Ÿw ¢Óo_ç6»tƒ tA$s%‬‬ ‫)‬
‫‪ ] ( ÑúüÎ7•B Ar߉tã Ç`»|¡SM~Ï9‬ﻳﻮﺳﻒ ‪[ ٥ :‬‬

‫) * ‪ ] ( tû,Î#ͬ!$¡¡=Ïj9 ×M»tƒ#uä ÿ¾ÏmÏ?uq÷zÎ)ur y#ß™qム’Îû tb%x. ô‰s)©9‬ﻳﻮﺳﻒ ‪[ ٧ :‬‬

‫) ‪ ] ( tbrã•Å3ZãB ¼çms9 öNèdur óOßgsùt•yèsù Ïmø‹n=tã (#qè=yzy‰sù y#ß™qムäouq÷zÎ) uä!$y_ur‬ﻳﻮﺳﻒ ‪[ ٥٨ :‬‬

‫‪søt“¯R br& ω÷èt/ .`ÏB Írô‰t7ø9$# z`ÏiB Nä3Î/ uä!%y`ur Ç`ôfÅb¡9$# z`ÏB ÓÍ_y_t•÷zr& øŒÎ) þ’Î1 z`|¡ômr& ô‰s%ur‬‬ ‫)‬
‫‪] ( ãLìÅ3ptø:$# ÞOŠÎ=yèø9$# uqèd ¼çm¯RÎ) 4 âä!$t±o„ $yJÏj9 ×#‹ÏÜs9 ’În1u‘ ¨bÎ) 4 þ†ÎAuq÷zÎ) tû÷üt/ur ÓÍ_ø‹t/ ß`»sÜø‹¤±9$#‬‬
‫ﻳﻮﺳﻒ ‪[ ١٠٠ :‬‬
‫‪ ..‬ﻭﺍﳌﺆﻣﻨﻮﻥ ﰲ ﻛﹸﻞﱢ ﺍﻟﻌﺎﱂ ﻳﻌﻮﺩﻭﻥ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ﺇﱃ ﺍﻧﺘﻤﺎﺀٍ ﻭﺍﺣﺪ‪ ‬ﻫﻮ ﺍﻻﻃﻤﺌﻨﺎﻥ‬
‫ﻭﺍﻟﺘﺴﻠﻴﻢ ﺍﻟﻐﻴﱯ ﺑﻮﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻢ – ﻛﻤﺆﻣﻨﲔ ﻣﻮﺯ‪‬ﻋﲔ ﰲ ﻛﻞﱢ ﺃﳓﺎﺀ ﺍﻟﻌﺎﻟﹶﻢ‬
‫ﻭﻳﻨﺘﻤﻮﻥ ﻷﺩﻳﺎﻥ ﳐﺘﻠﻔﺔ – ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﺑﻴﻨﻬﻢ ﺗﻔﺎﻋﻞﹲ ﻭﺗﻮﺍﺻﻞﹲ ﰲ ﺫﻟﻚ ‪ ..‬ﻭﻟﺬﻟﻚ ﻳ‪‬ﺠﻤﻌﻮﻥ‬
‫ﺑﻜﻠﻤﺔ ﺇﺧﻮﺓ ﻋﻠﻰ ﻭﺯﻥ ) ﻓﻌﻠﺔ ( ‪ ،‬ﻭﻟﻴﺲ ﺑﻜﻠﻤﺔ ﺇﺧﻮﺍﻥ ‪:‬‬
‫) )‪] ( tbqçHxqö•è? ÷/ä3ª=yès9 ©!$# (#qà)¨?$#ur 4 ö/ä3÷ƒuqyzr& tû÷üt/ (#qßsÎ=ô¹r'sù ×ouq÷zÎ) tbqãZÏB÷sßJø9$# $yJ¯RÎ‬‬
‫ﺍﳊﺠﺮﺍﺕ ‪[ ١٠ :‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺇﻥﹾ ﻛﺎﻥ ﻫﻨﺎﻙ ﺗﻮﺍﺻﻞﹲ ﻭﺗﻔﺎﻋﻞﹲ ﺑﲔ ﺍﻷﺥ ﻭﺃﺧﻴﻪ ﻭﺇﻋﻄﺎﺀُ ﺍﳊﻖ‪ ‬ﺍﻟﻜﺎﻣﻞ ﳌﻔﻬﻮﻡ‬
‫ﺍﻻﻧﺘﻤﺎﺀ ﺍﻟﺬﻱ ﻳﻌﻮﺩ‪ ‬ﺇﻟﻴﻪ ﺍﻷﺥ ﻭﺃﺧﻮﻩ ‪ ،‬ﻓﺈﻥﱠ ﻛﻠﻤﺔ ﺃﺥ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺗ‪‬ﺠﻤﻊ ﺇﺧﻮﺍﻥ ﻋﻠﻰ‬
‫ﻭﺯﻥ ) ﻓﻌﻼﻥ ( ‪ ..‬ﻓﺒﺎﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣ‪‬ﺠﺮ‪‬ﺩ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﻣ‪‬ﺸﺘ‪‬ﺮ‪‬ﻙ‪ ‬ﻭﺍﺣﺪ‪ ‬ﻳ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﻣﻦ ﺧﻼﻟ‪‬ﻪ‬
‫ﺍﻷﺥ‪ ‬ﺑﺄﻧ‪‬ﻪ ﺃﺥ‪ ‬ﻷﺧﻴﻪ ‪ ،‬ﺇﱃ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﻷﺥ ﻭﺃﺧﻴﻪ ﻣﻦ ﺗﻮﺍﺻﻞﹴ ﻭﺇﻋﻄﺎﺀِ ﺍﳊﻖ‪ ‬ﺍﻟﻜﺎﻣﻞ ﻟﺬﻟﻚ‬
‫ﺍﳌﹸﺸﺘﺮ‪‬ﻙ ‪ ،‬ﻳﺘﻢ‪ ‬ﺍﻻﻧﺘﻘﺎﻝﹸ ﻣﻦ ﺍﻹﺧﻮﺓ ﺇﱃ ﺍﻹﺧﻮﺍﻥ ‪..‬‬
‫‪ ..‬ﻓﺎﳌﺆﻣﻨﻮﻥ ﺑﻌﺪ ﺃﻥ ﺃﻟﱠﻒ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﻗﻠﻮ‪‬ﻢ ‪ ،‬ﺃﺻﺒﺤﻮﺍ ﺇﺧﻮﺍﻧﺎﹰ ﺑﻮﺍﺳﻄﺔ‪ ‬ﻧﻌﻤﺔ‪ ‬ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺗﻔﺎﻋﻠﻬﻢ ﺿﻤﻦ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴﻒ ‪..‬‬
٣٠١ 
÷LäêZä. øŒÎ) öNä3ø‹n=tæ «!$# |MyJ÷èÏR (#rã•ä.øŒ$#ur 4 (#qè%§•xÿs? Ÿwur $Yè‹ÏJy_ «!$# È@ö7pt¿2 (#qßJÅÁtGôã$#ur )
[ ١٠٣ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬$ZRºuq÷zÎ) ÿ¾ÏmÏFuK÷èÏZÎ/ Läêóst7ô¹r'sù öNä3Î/qè=è% tû÷üt/ y#©9r'sù [ä!#y‰ôãr&
‫ ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺻﻴﻐﺔ‬، ‫ ﺍﳌﻐﻔﺮﺓ ﻟﻠﻤﺆﻣﻨﲔ ﻫﻮ ﺗﻔﺎﻋﻞﹲ ﻣﻌﻬﻢ ﰲ ﺻﻔﺔ ﺍﻹﳝﺎﻥ‬‫ﻃﹶﻠﹶﺐ‬‫ ﻭ‬..
.. ‫ﺍﻹﺧﻮﺍﻥ ﻭﻟﻴﺲ ﺍﻹﺧﻮﺓ‬
šúïÏ%©!$# $oYÏRºuq÷z\}ur $oYs9 ö•Ïÿøî$# $uZ-/u‘ šcqä9qà)tƒ öNÏdω÷èt/ .`ÏB râä!%y` šúïÏ%©!$#ur )
] ( îLìÏm§‘ Ô$râäu‘ y7¨RÎ) !$oY-/u‘ (#qãZtB#uä tûïÏ%©#Ïj9 yxÏî $uZÎ/qè=è% ’Îû ö@yèøgrB Ÿwur Ç`»yJƒM}$$Î/ $tRqà)t7y™
[ ١٠ : ‫ﺍﳊﺸﺮ‬
.. ‫ ﳚﻌﻠﻬﻢ ﺇﺧﻮﺍﻧﺎ‬، ‫ﻢ ﻋﻠﻰ ﺍﻟﺴﺮﺭ‬‫ﺔ ﻭﺗﻘﺎﺑﻠﹸﻬ‬‫ﻭﺍﻟﺘﻔﺎﻋﻞﹸ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﳉﻨ‬
[ ٤٧ : ‫ ( ] ﺍﳊﺠﺮ‬tû,Î#Î7»s)tG•B 9‘ã•ß™ 4’n?tã $ºRºuq÷zÎ) @e@Ïî ô`ÏiB NÏdÍ‘r߉߹ ’Îû $tB $oYôãt“tRur )
‫ ﻳﺘﻔﺎﻋﻠﻮﻥ ﻣﻌﻬﻢ ﰲ ﺇﻃﺎﺭﻫﺎ‬‫ ﻭﺍﳌﺒﺬﱢﺭﻭﻥ ﺑﻜﻴﻨﻮﻧﺘﻬﻢ ﻫﺬﻩ ﻳﺸﺘﺮﻛﻮﻥ ﻣﻊ ﺍﻟﺸﻴﺎﻃﲔ ﺑﺼﻔﺔ‬..
.. ‫ﺬﻩ ﺍﻟﻜﻴﻨﻮﻧﺔ ﻫﻢ ﺇﺧﻮﺍﻥﹲ ﻟﻠﺸﻴﺎﻃﲔ‬ ‫ﻬﻢ‬‫ﻮﺻﻔﻮﻥ ﺑﺄﻧ‬‫ ﻭﻟﺬﻟﻚ ﻳ‬،
: ‫ ( ] ﺍﻹﺳﺮﺍﺀ‬#Y‘qàÿx. ¾ÏmÎn/t•Ï9 ß`»sÜø‹¤±9$# tb%x.ur ( ÈûüÏÜ»u‹¤±9$# tbºuq÷zÎ) (#þqçR%x. tûïÍ‘Éj‹t6ßJø9$# ¨bÎ) )
[ ٢٧
.. ‫ﻮﺻﻔﻮﻥ ﺑﺎﻹﺧﻮﺍﻥ ﺑﻌﺪ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﻢ ﻭﺑﻌﺪ ﳐﺎﻟﻄﺘﻬﻢ‬‫ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻳ‬..
ª!$#ur 4 öNä3çRºuq÷zÎ*sù öNèdqäÜÏ9$sƒéB bÎ)ur ( ׎ö•yz öNçl°; ÓyŸxô¹Î) ö@è% ( 4’yJ»tGuŠø9$# Ç`tã y7tRqè=t«ó¡o„ur )
: ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬ÒOŠÅ3ym ͕tã ©!$# ¨bÎ) 4 öNä3tFuZôãV{ ª!$# uä!$x© öqs9ur 4 ËxÎ=óÁßJø9$# z`ÏB y‰Å¡øÿßJø9$# ãNn=÷ètƒ
[ ٢٢٠
‫ﻢ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﻮﺑﺔ ﻭﺇﻗﺎﻣﺔ‬‫ ﻭﺍﻹﺧﻮﺍﻥ ﰲ ﺍﻟﺪﻳﻦ ﻳﻜﻮﻧﻮﻥ ﻧﺘﻴﺠﺔﹶ ﺗﻔﺎﻋﻠﻬﻢ ﻣﻊ ﺇﺧﻮﺍ‬..
.. ‫ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀِ ﺍﻟﺰﻛﺎﺓ‬
٣٠٢ 
ã@Å_ÁxÿçRur 3 Ç`ƒÏe$!$# ’Îû öNä3çRºuq÷zÎ*sù no4qŸ2¨“9$# (#âqs?#uäur no4qn=¢Á9$# (#qãB$s%r&ur (#qç/$s? bÎ*sù )
[ ١١ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬tbqßJn=ôètƒ 5Qöqs)Ï9 ÏM»tƒFy$#
‫ ﺇﺗﻴﺎﻥ‬‫ ﻣﻊ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻣﺴﺄﻟﺔ‬‫ﻠﱯ‬‫ ﺳ‬‫ﻲ‬‫ ﻭﻗﻮﻡ ﻟﻮﻁ ﻛﺎﻧﻮﺍ ﰲ ﺗﻔﺎﻋﻞﹴ ﺣﺴ‬..
‫ ﻭﻟﺬﻟﻚ‬، ‫ ﻭﺃﹸﻫﻠﻜﻮﺍ ﺑﺴﺒﺒﻬﺎ‬، ‫ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺣﺬﹼﺭﻫﻢ ﻣﻨﻬﺎ ﻟﻮﻁﹲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬، ‫ﺍﻟﺬﻛﺮﺍﻥ‬
‫ ﻓﺘﻔﺎﻋﻠﻬﻢ‬.. ‫ﺚ ﻓﻴﻬﻢ‬
‫ﻌ ﹶ‬‫ﻬﻢ ﺇﺧﻮﺍﻥﹲ ﻟﻠﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺑ‬‫ﺻﻔﻮﺍ ﺑﺄﻧ‬‫ﻫﻢ ﺍﻟﻘﻮﻡ ﺍﻟﻮﺣﻴﺪﻭﻥ ﺍﻟﺬﻳﻦ ﻭ‬
.. ‫ ﺟﻌﻠﻬﻢ ﺇﺧﻮﺍﻧﺎﹰ ﻟﻪ‬، ‫ﻌﺚ ﺑﻪ ﻟﻮﻁﹲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬‫ ﻣﻊ ﻣﺎ ﺑ‬‫ ﺍﻟﺴﻠﱯ‬‫ﺍﳊﺴﻲ‬
[ ١٣ : ‫ ( ] ﻕ‬7Þqä9 ãbºuq÷zÎ)ur ãböqtãö•Ïùur ׊%tæur )
.. ‫ﺔ ﺍﻟﺘﺎﻟﻴﺔ‬‫ ﻧﺴﺘﺸﻔﹼﻪ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‬، ‫ﺩ ﻟﻺﺧﻮﺍﻥ‬‫ ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮ‬..
’Îû (#qç/uŽŸÑ #sŒÎ) öNÎgÏRºuq÷z\} (#qä9$s%ur (#rã•xÿx. tûïÏ%©!$%x. (#qçRqä3s? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )
[ ١٥٦ : ‫( ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬#qè=ÏFè% $tBur (#qè?$tB $tB $tRy‰YÏã (#qçR%x. öq©9 “x“äî (#qçR%x. ÷rr& ÇÚö‘F{$#

ãNà6Å¡àÿRr& ô`tã (#râäu‘÷Š$$sù ö@è% 3 (#qè=ÏFè% $tB $tRqãã$sÛr& öqs9 (#r߉yès%ur öNÍkÍXºuq÷z\} (#qä9$s% tûïÏ%©!$# )
[ ١٦٨ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûüÏ%ω»|¹ ÷LäêZä. bÎ) |NöqyJø9$#

[ ٢٠٢ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbrçŽÅÇø)ムŸw ¢OèO ÄcÓxöø9$# ’Îû öNåktXr‘‰ßJtƒ öNßgçRºuq÷zÎ)ur )

Ÿwur Ólt•ym Çك̕yJø9$# ’n?tã Ÿwur Ólt•ym Ælt•ôãF{$# ’n?tã Ÿwur Ólt•ym 4‘yJôãF{$# ’n?tã }§øŠ©9 )
÷rr& öNä3ÏG»yg¨Bé& ÏNqã‹ç/ ÷rr& öNà6ͬ!$t/#uä ÏNqã‹ç/ ÷rr& öNà6Ï?qã‹ç/ .`ÏB (#qè=ä.ù's? br& öNà6Å¡àÿRr& #’n?tã

÷rr& öNà6ÏG»¬Hxå ÏNqã‹ç/ ÷rr& öNà6ÏJ»uHùår& ÏNqã‹ç/ ÷rr& öNà6Ï?ºuqyzr& ÏNqã‹ç/ ÷rr& öNà6ÏRºuq÷zÎ) ÏNqã‹ç/

[ ٦١ : ‫ ( ] ﺍﻟﻨﻮﺭ‬öNà6ÏG»n=»yz ÏNqã‹ç/ ÷rr& öNä3Ï9ºuq÷zr& ÏNqã‹ç/

‫‪٣٠٣ ‬‬
‫‪’Îû öNà6çRºuq÷zÎ*sù öNèduä!$t/#uä (#þqßJn=÷ès? öN©9 bÎ*sù 4 «!$# y‰ZÏã äÝ|¡ø%r& uqèd öNÎgͬ!$t/Ky öNèdqãã÷Š$#‬‬ ‫)‬

‫‪ ] ( 4 öNä3‹Ï9ºuqtBur ÈûïÏe$!$#‬ﺍﻷﺣﺰﺍﺏ ‪[ ٥ :‬‬

‫* ‪tbqè?ù'tƒ Ÿwur ( $uZøŠs9Î) §Nè=yd öNÎgÏRºuq÷z\} tû,Î#ͬ!$s)ø9$#ur óOä3ZÏB tûüÏ%ÈhqyèßJø9$# ª!$# ÞOn=÷ètƒ ô‰s%‬‬ ‫)‬
‫‪ ] ( ¸x‹Î=s% žwÎ) }¨ù't7ø9$#‬ﺍﻷﺣﺰﺍﺏ ‪[ ١٨ :‬‬

‫* &‪É=»tGÅ3ø9$# È@÷dr& ô`ÏB (#rã•xÿx. tûïÏ%©!$# ÞOÎgÏRºuq÷z\} tbqä9qà)tƒ (#qà)sù$tR šúïÏ%©!$# ’n<Î) t•s? öNs9r‬‬ ‫)‬
‫‪ö/ä3¯RuŽÝÇYuZs9 óOçFù=Ï?qè% bÎ)ur #Y‰t/r& #´‰tnr& óOä3ŠÏù ßì‹ÏÜçR Ÿwur öNä3yètB Æy_ã•÷‚uZs9 óOçFô_Ì•÷zé& ÷ûÈõs9‬‬

‫‪ ] ( tbqç/É‹»s3s9 öNåk¨XÎ) ߉pkô¶tƒ ª!$#ur‬ﺍﳊﺸﺮ ‪[ ١١ :‬‬

‫ﻭﻟﺬﻟﻚ ﺍﹸﺳﺘﺨﺪﻣﺖ ﻛﻠﻤﺔ ﺇﺧﻮﺍﻥ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻟﻮﺻﻒ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﻷﺧﻮﺓ‬
‫ﺍﻟﺬﻳﻦ ﻳﻌﻮﺩﻭﻥ ﻷﺏ ﻭﺃﻡ ‪ ،‬ﻭﺫﻟﻚ ﻧﺘﻴﺠﺔ ﺗﻔﺎﻋﻠ‪‬ﻬﹺﻢ ﰲ ﺇﻃﺎﺭ ﻣﺴﺄﻟﺔ‪ ‬ﻣ‪‬ﺸﺘﺮﻛﺔ ‪ ..‬ﻓﺎﳌﺮﺃﺓﹸ ﺗ‪‬ﺒﺪﻱ‬
‫ﺯﻳﻨﺘﻬﺎ ﻹﺧﻮﺍ‪‬ﺎ ﻭﻟﺒﲏ ﺇﺧﻮﺍ‪‬ﺎ ﰲ ﺣﺎﻝ ﻋ‪‬ﻠﻢﹺ ﺇﺧﻮﺍ‪‬ﺎ ﻭﺑﲏ ﺇﺧﻮﺍ‪‬ﺎ ‪‬ﺎ ‪ ..‬ﲟﻌﲎ ﺁﺧﺮ ‪ ..‬ﻟﻮ ﱂ‬
‫ﻳﻜﻦ ﻳﻌﻠﻢ ﺑﻌﺾ‪ ‬ﺃﺧﻮ‪‬ﺎ ﺃﻭ ﺑﻌﺾ ﺑﲏ ﺃﺧﻮ‪‬ﺎ ﺃﻧ‪‬ﻬﺎ ﺃﺧﺘﻬﻢ ﺃﻭ ﻋﻤ‪‬ﺘﻬﻢ ﻟﺴﺒﺐﹴ ﻣﻦ ﺍﻟﺒﻌﺪ ‪،‬‬
‫ﳊﺮﻡ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗ‪‬ﺒﺪﻱ ﺯﻳﻨﺘﻬﺎ ﳍﻢ ‪ ،‬ﻷﻧ‪‬ﻬﻢ – ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ – ﺃﺧﻮ‪‬ﺎ ﻭﻟﻴﺴﻮﺍ ﺇﺧﻮﺍ‪‬ﺎ ‪،‬‬
‫ﻭﻧﻈﺮ‪‬ﻢ – ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ – ﳍﺎ ﻻ ﲣﺘﻠﻒ ﻋﻦ ﻧﻈﺮ‪‬ﻢ ﻷﻱ‪ ‬ﺍﻣﺮﺃﺓ ﺃﺟﻨﺒﻴ‪‬ﺔ ‪ ..‬ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‬
‫‪ ..‬ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﺧﺮﻯ ﺇﻥ ﻋﻠﻤﺖ ﺍﳌﺮﺃﺓﹸ ﺃﻥ ﺃﺧﺎﹰ ﳍﺎ ﺃﻭ ﺍﺑﻦ‪ ‬ﺃﺥ ﻻ ﻳﻌﺘﱪ ﻗﻴﻤﺔﹰ ﻟﻸﺧﻮ‪‬ﺓ ‪ ،‬ﲟﻌﲎ‬
‫ﺃﻧ‪‬ﻪ ﺇﻧﺴﺎﻥﹲ ﺷﺎﺫ ﻳﻨﻈﺮ‪ ‬ﺇﻟﻴﻬﺎ ﻛﻨﻈﺮﺓ ﺃﻱ‪ ‬ﻏﺮﻳﺐ ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳ‪‬ﺤﺮ‪‬ﻡ‪ ‬ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺒﺪﻱ ﺯﻳﻨﺘﻬﺎ ﻟﻪ ‪ ،‬ﻷﻧ‪‬ﻪ‬
‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﻔﺘﺮﺿﺔ ﻳ‪‬ﻌﺪ‪ ‬ﻣﻦ ﺇﺧﻮ‪‬ﺎ ﺃﻭ ﻣﻦ ﺑﲏ ﺇﺧﻮ‪‬ﺎ ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺇﺧﻮﺍ‪‬ﺎ ﺃﻭ ﻣﻦ ﺑﲏ‬
‫ﺇﺧﻮﺍ‪‬ﺎ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻋﻈﻤﺔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺑﺼﻴﻐﺔ ﺍﻹﺧﻮﺍﻥ‬
‫ﻭﻟﻴﺲ ﺑﺼﻴﻐﺔ ﺍﻷﺧﻮﺓ ‪..‬‬
٣٠٤ 
÷rr& ÆÎgÏGs9qãèç/ Ïä!$t/#uä ÷rr& ÆÎgͬ!$t/#uä ÷rr& ÆÎgÏFs9qãèç7Ï9 žwÎ) £`ßgtFt^ƒÎ— šúïωö7ムŸwur )
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[ ٣١ : ‫ ( ] ﺍﻟﻨﻮﺭ‬£`Îgͬ!$|¡ÎS

Iwur £`ÍkÍXºuq÷zÎ) Ïä!$uZö/r& Iwur £`ÍkÍXºuq÷zÎ) Iwur £`Îgͬ!$uZö/r& Iwur £`Íkɲ!$t/#uä þ’Îû £`ÍköŽn=tã yy$uZã_ žw )
[ ٥٥ : ‫ ( ] ﺍﻷﺣﺰﺍﺏ‬3 £`åkß]»yJ÷ƒr& ôMx6n=tB $tB Ÿwur £`Îgͬ!$|¡ÎS Ÿwur £`ÎgÏ?ºuqyzr& Ïä!$oYö/r&

( ÏM÷zW{$# ßN$oYt/ur ˈF{$# ßN$oYt/ur ) : ‫ ﻓﻨﺮﻯ ﺃﻥﱠ ﺍﻟﺼﻴﺎﻏﺔ ﺗﺄﰐ‬، ‫ ﺍﻟﺘﺤﺮﱘ‬‫ﺎ ﰲ ﻣﺴﺄﻟﺔ‬‫ ﺃﻣ‬..
.. ‫ﻝ‬‫ ﻭﺫﻟﻚ ﺑﺈﻋﺎﺩﺓ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺟﺬﺭﻫﺎ ﺍﻷﻭ‬، ‫ﻭﱂ ﺗﺄﺕ ﲜﻤﻊ ﺍﻹﺧﻮﺓ ﻭﻻ ﲜﻤﻊ ﺍﻹﺧﻮﺍﻥ‬
ßN$oYt/ur öNä3çG»n=»yzur öNä3çG»£Jtãur öNà6è?ºuqyzr&ur öNä3è?$oYt/ur öNä3çG»yg¨Bé& öNà6ø‹n=tã ôMtBÌh•ãm )
[ ٢٣ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬ÏM÷zW{$# ßN$oYt/ur ˈF{$#
‫ﻰ ﺑﲔ‬‫ ﺣﺘ‬، ‫ ﻛﻠﻤﺔﹸ ﺍﻹﺧﻮﺍﻥ ﺩﻭﻥ ﻛﻠﻤﺔ ﺍﻹﺧﻮﺓ‬‫ﻡ‬‫ﺴﺘﺨﺪ‬‫ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗ‬.. ‫ ﺇﺫﺍﹰ‬..
، ‫ ﻣﺎ‬‫ﺸﺘﺮﻙ‬‫ ﻹﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺣﺎﻟﺔ ﺍﻟﺘﻔﺎﻋﻞ ﻭﺍﻟﺘﻮﺍﺻﻞ ﺑﻴﻨﻬﻢ ﰲ ﻣ‬، ‫ﺍﳌﻮﻟﻮﺩﻳﻦ ﻣﻦ ﺃﺏﹴ ﻭﺃﻡ‬
.. ‫ﻭﻟﺘﻤﻴﻴﺰﻫﻢ ﻋﻦ ﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ ﻻ ﳚﻤﻌﻬﻢ ﺫﻟﻚ ﺍﳌﺸﺘﺮﻙ‬
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.. ‫ﺔ ﺍﳊﺎﻣﻠﺔ ﳍﺬﺍ ﺍﻟﻮﺯﻥ ) ﻓﻌﻼﻥ ( ﻟﻨﺮﻯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬‫ﺩﻭﻥ ﺗﻌﻠﻴﻖ – ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‬
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[ ٦٤ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬šcqßJn=ôètƒ (#qçR$Ÿ2

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[ ٩٤ : ‫ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬šcqç6ÏF»Ÿ2
$ $ $
‫ﻭﺇﻥﱠ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﻣﻨﻬﺞ‬
‫ﻮﻫﻢ ﺃﺣﻴﺎﻧﺎﹰ ﺑﺄﻥﱠ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺭﺍﺕ‬‫ ﻗﺪ ﻳ‬، ( @@ä. ¾ÏmÎ/ $¨ZtB#uä ) ‫ﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ‬‫ﺍﻟﻜﻠﻴ‬
.. ‫ ﻣﺘﻨﺎﻗﻀﺎﹰ ﲤﺎﻣﺎﹰ ﻟﻠﻤﻌﲎ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﻋﺒﺎﺭﺍﺕ ﺃﹸﺧﺮﻯ‬‫ﺔ ﲢﻤﻞ ﻣﻌﲎ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
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‫ﺎ ﻣﻦ‬‫ ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﺩﻻﻻ‬‫ ﻻ ﺑﺪ‬، [ ١٦ : ‫ ( ] ﺍﻹﺳﺮﺍﺀ‬#ZŽ•ÏBô‰s? $yg»tRö•¨By‰sù ãAöqs)ø9$# $pköŽn=tæ
‫ ﺣﲔ ﺫﻟﻚ ﻧﻀﺒﻂ‬، ‫ﺭ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻷﺧﺮﻯ‬‫ﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﺼﻮ‬‫ﻣﻨﻈﺎﺭ ﺑﺎﻗﻲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‬
.. ‫ﺠﺎﻩ ﺍﻟﺴﻠﻴﻢ‬‫ﺭﺍﺗﻨﺎ ﲡﺎﻫﻬﺎ ﺑﺎﻻﺗ‬‫ﺗﺼﻮ‬
‫‪٣٠٧ ‬‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) &‪ ( $pkŽÏùuŽøIãB $tRö•tBr‬ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺗ‪‬ﺮﻯ ﻣﻦ ﻣﻨﺎﻇﲑ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻜﺮﳝﺔ ﺍﳌﺒﻴ‪‬ﻨﺔ ﳊﻘﻴﻘﺔ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻹﺣﺴﺎﻥ ‪،‬‬
‫ﻭﻟﻴﺲ ﺑﺎﻟﻔﺴﻖ ﻭﺍﻟﻌﺼﻴﺎﻥ ‪..‬‬
‫‪Ÿw ©!$# žcÎ) ö@è% 3 $pkÍ5 $tRz•sDr& ª!$#ur $tRuä!$t/#uä !$pköŽn=tæ $tRô‰y`ur (#qä9$s% Zpt±Ås»sù (#qè=yèsù #sŒÎ)ur‬‬ ‫)‬
‫‪ ] ( šcqßJn=÷ès? Ÿw $tB «!$# ’n?tã tbqä9qà)s?r& ( Ïä!$t±ósxÿø9$$Î/ â•ßDù'tƒ‬ﺍﻷﻋﺮﺍﻑ ‪[ ٢٨ :‬‬

‫* )‪Ïä!$t±ósxÿø9$# Ç`tã 4‘sS÷Ztƒur 4†n1ö•à)ø9$# “ÏŒ Ç›!$tGƒÎ)ur Ç`»|¡ômM}$#ur ÉAô‰yèø9$$Î/ ã•ãBù'tƒ ©!$# ¨bÎ‬‬ ‫)‬
‫‪ ] ( šcrã•©.x‹s? öNà6¯=yès9 öNä3ÝàÏètƒ 4 ÄÓøöt7ø9$#ur Ì•x6YßJø9$#ur‬ﺍﻟﻨﺤﻞ ‪[ ٩٠ :‬‬
‫ﻭﺳﻨ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻻ ﺗﺘﺒﺪ‪‬ﻝ ﻭﻻ ﺗﺘﻐﻴ‪‬ﺮ ﰲ ﻫﻼﻙ ﺍﻟﻘﺮﻯ ﻻ ﺗﻜﻮﻥ ﺇﻻﱠ ﺑﻌﺪ ﺃﻥ ﻳﺒﻌﺚ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺃﻣ‪‬ﻬﺎ ﺭﺳﻮﻻﹰ ﺣﺎﻣﻼﹰ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳊﻖ‪ ‬ﻭﺍﺗ‪‬ﺒﺎﻋﻪ ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺗﻌﺼﻲ ﺍﻟﻘﺮﻯ ﺃﻣﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺗﻈﻠﻢ ﻓﻴﻪ ‪..‬‬
‫) ‪$tBur 4 $uZÏF»tƒ#uä öNÎgøŠn=tæ (#qè=÷Gtƒ Zwqß™u‘ $ygÏiBé& þ’Îû y]yèö7tƒ 4Ó®Lym 3“t•à)ø9$# y7Î=ôgãB y7•/u‘ tb%x. $tBur‬‬

‫‪ ] ( šcqßJÎ=»sß $ygè=÷dr&ur žwÎ) #”t•à)ø9$# ’Å5Î=ôgãB $¨Zà2‬ﺍﻟﻘﺼﺺ ‪[ ٥٩ :‬‬

‫ﺇﺫﺍﹰ ‪ ..‬ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $pkŽÏùuŽøIãB $tRö•tBr& ºptƒö•s% y7Î=ök–X br& !$tR÷Šu‘r& !#sŒÎ)ur‬ﻫﻮ‬
‫ﺃﻣ‪‬ﺮ‪‬ﻩ ﺗﻌﺎﱃ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﺗ‪‬ﺒﺎﻉ ﺍﻟﺮﺳﻞ ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $pkŽÏù (#qà)|¡xÿsù‬ﺗﻌﲏ ﺃﻧ‪‬ﻬﻢ ﺧﺮﺟﻮﺍ‬
‫ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﻄﺎﻋﺔ ﺍﻟﺬﻱ ﺃﻣﺮﻫﻢ ﺑﻪ ﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﺗ‪‬ﺒﺎﻉ‬
‫ﺍﳌﻨﻬﺞ ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﻟﻔﺴﻖ ﻭﺍﻟﻌﺼﻴﺎﻥ ‪ ...‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $pkŽÏù (#qà)|¡xÿsù‬ﺗﺆﻛﹼﺪ ﺻﺤ‪‬ﺔ ﻣﺎ‬
‫ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪ ،‬ﻓﻬﻲ ﺗﻌﲏ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻃﹸﻠﺐ ﻣﻨﻬﻢ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻃﹸﻠﺒﺖ ﻣﻨﻬﻢ‬
‫‪$pköŽn=tæ ¨,yÛsù‬‬ ‫ﺍﻟﻄﺎﻋﺔ ﻓﺨﺮﺟﻮﺍ ﻋﻦ ﺍﻷﻣﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺣﻖ‪ ‬ﻋﻠﻴﻬﺎ ﺍﻟﻘﻮﻝ ﻓﺪﻣ‪‬ﺮﺕ ﺗﺪﻣﲑﺍ ‪) ..‬‬
‫‪.. ( #ZŽ•ÏBô‰s? $yg»tRö•¨By‰sù ãAöqs)ø9$#‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪٣٠٨ ‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪ ] ( #Y‘qä3x© #Y‰ö6tã šc%x. ¼çm¯RÎ) 4 ?yqçR yìtB $oYù=yJym ô`tB sp-ƒÍh‘èŒ‬ﺍﻹﺳﺮﺍﺀ ‪[ ٣ :‬‬

‫) ‪ ] ( tûüÏ%$t7ø9$# ç/èf ¼çmtG-ƒÍh‘èŒ $uZù=yèy_ur‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ٧٧ :‬‬

‫ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻻ ﳝﻜﻦ ﺇﺩﺭﺍﻙ ﻣﻌﺎﻧﻴﻬﺎ ﺇﻻﹼ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﺇﻻﹼ ﻗﺪ ﻳﺘﻮﻫ‪‬ﻢ‬
‫ﺑﻌﻀﻬﻢ ﺑﻮﺟﻮﺩ ﺗﻨﺎﻗﺾ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ‪..‬‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥﱠ ﺑﻌﺾ‪ ‬ﺍﻟﺬﻳﻦ ﺣ‪‬ﻤﻠﻮﺍ ﻣﻊ ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳍﻢ ﺫﺭﻳ‪‬ﺔ ‪،‬‬
‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻧ‪‬ﻪ ﱂ ﻳﺒﻖ‪ ‬ﺇﻻﱠ ﺫﺭﻳ‪‬ﺔ ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﺑﺪﻣﺞ ﺍﻟﺼﻮﺭﺗﲔ ﻣﻊ‬
‫ﺑﻌﻀﻬﻤﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻭﻻﺩ ﻧﻮﺡ ﻗﺒﻞ ﺍﻟﻄﻮﻓﺎﻥ ‪ ،‬ﺍﻟﺬﻳﻦ ﺣ‪‬ﻤﻠﻮﺍ ﻣﻌﻪ ﰲ‬
‫ﺍﻟﺴﻔﻴﻨﺔ ‪ ،‬ﻓﻬﺆﻻﺀ ﺃﳒﺒﻮﺍ ﺑﻌﺪ ﺍﻟﻄﻮﻓﺎﻥ ﺷﺄ‪‬ﻢ ﺷﺄﻥ ﺃﺑﻴﻬﻢ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﻓﺬﺭﻳ‪‬ﺘﻬﻢ ﺑﻌﺪ ﺍﻟﻄﻮﻓﺎﻥ ﻫﻲ ﻣﻦ ﺫﺭﻳ‪‬ﺔ ﻧﻮﺡ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ )‬
‫‪ .. ( tûüÏ%$t7ø9$# ç/èf ¼çmtG-ƒÍh‘èŒ $uZù=yèy_ur‬ﻓﺎﻟﺒﺎﻗﻮﻥ ﻫﻢ ﺫﺭﻳ‪‬ﺔ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻻ‬
‫ﻓﺎﺭﻕ ﺑﲔ ﺫﺭﻳ‪‬ﺔ ﺃﺑﻨﺎﺋﻪ ﺍﻟﺬﻳﻦ ﺣ‪‬ﻤﻠﻮﺍ ﻣﻌﻪ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﺑﲔ ﺫﺭﻳ‪‬ﺘﻪ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺭﻭﺡ‪ ‬ﻛﺎﻣﻠﺔﹲ ﻻ ﺗﺘﺠﺰ‪‬ﺃ ‪ ،‬ﻓﺠﻤﻴﻊ ﺻﻮﺭﻩ ﻣﺘﻜﺎﻣﻠﺔ‬
‫ﻣﺘﻌﺎﺿﺪﺓ ﰲ ﻭﺻﻒ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺴﻠﻴﻢ ﻫﻮ ﺍﳌﻨﻬﺞ‬
‫( ‪..‬‬ ‫) ‪@@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬ ‫ﺍﶈﻤﻮﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪ ..‬ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧﺮﻯ ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﹼ ﻋﺪﻡ ﺍﺗ‪‬ﺒﺎﻉ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻜﻠﹼﻲ ﰲ ﻛﺘـﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ) ‪ ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻭﻓﺮﺽ ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﲤﹼﺖ ﰲ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﻋﻠﻰ ﺩﻻﻻﺕ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻳﺼﻞ ﺑﻨﺎ ﺇﱃ ﻧﺘﺎﺋﺞ ﻻ ﳛﻤﻠﻬﺎ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪..‬‬
‫‪٣٠٩ ‬‬
‫‪ ..‬ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻫﻲ ﻣﺴﺄﻟﺔ ﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ‪ ،‬ﻭﻗﺪ ﻭﺭﺩﺕ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ÒOŠÅ3ym ͕tã ª!$#ur 3 «!$# z`ÏiB Wx»s3tR $t7|¡x. $yJÎ/ Lä!#t“y_ $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬

‫( ] ﺍﳌﺎﺋﺪﺓ ‪[ ٣٨ :‬‬
‫ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﻭﺿﻊ ﺷﺮﻭﻁ ﺍﻟﻘﻄﻊ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺍﻟﻘﻄﻊ ﻻ ﳚﺐ ﺇﻻﹼ ﻋﻨﺪ‬
‫ﺷﺮﻃﲔ ‪ :‬ﻗﺪﺭ ﺍﻟﻨﺼﺎﺏ ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺴﺮﻗﺔ ﻣﻦ ﺍﳊﺮﺯ ‪ ..‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ) ﻣﺜﻞ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ‬
‫ﻭﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ( ‪ :‬ﺍﻟﻘﺪﺭ ﻏﲑ ﻣﻌﺘﱪ ‪ ،‬ﻓﺎﻟﻘﻄﻊ ﻭﺍﺟﺐ ﰲ ﺳﺮﻗﺔ ﺍﻟﻘﻠﻴﻞ‬
‫ﻭﺍﻟﻜﺜﲑ ‪ ،‬ﻭﺍﳊﺮﺯ ﺃﻳﻀﺎﹰ ﻏﲑ ﻣﻌﺘﱪ ‪ ،‬ﻭﲤﺴ‪‬ﻜﻮﺍ ﺑﻌﻤﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺏ ﺷﺮﻁ ﻗﺪﺭ ﺍﻟﻨﺼﺎﺏ ‪ ،‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻗﺪﺭ ﻫﺬﺍ ﺍﻟﻨﺼﺎﺏ ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ] ﻧﻘﻼﹰ ﻋﻦ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ [ ‪ :‬ﳚﺐ ﺍﻟﻘﻄﻊ ﰲ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‬
‫‪ :‬ﻻ ﳚﻮﺯ ﺍﻟﻘﻄﻊ ﺇﻻﹼ ﰲ ﻋﺸﺮﺓ ﺩﺭﺍﻫﻢ ﻣﻀﺮﻭﺑﺔ ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﻭﺇﺳﺤﻖ ‪ :‬ﺇﻧﻪ‪ ‬ﻣﻘـﺪ‪‬ﺭ‬
‫ﺑﺜﻼﺛﺔ ﺩﺭﺍﻫﻢ ‪ ،‬ﺃﻭ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ‪ :‬ﺇﻧ‪‬ﻪ ﻣﻘﺪ‪‬ﺭ ﲞﻤﺴﺔ ﺩﺭﺍﻫﻢ ‪ ،‬ﻭﻛﻞﹼ ﻭﺍﺣﺪ‪‬‬
‫ﻣﻦ ﻫﺆﻻﺀ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻳﻄﻌﻦ ﰲ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﺍﻵﺧﺮ ‪..‬‬
‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﺎﹰ ‪ ،‬ﻫﻞ ﻳ‪‬ﺠﻤ‪‬ﻊ ﺑﲔ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻐﺮﻡ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ‪ :‬ﺃﹸﻏﺮﻡ ﺍﻟﺴـﺎﺭﻕ ﻣـﺎ‬
‫ﺳﺮﻕ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﲪﺪ ﻭﺇﺳﺤﻖ ‪ :‬ﻻ ﳚﻤﻊ ﺑﲔ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻐﺮﻡ ‪ ،‬ﻓﺈﻥ ﻏﺮﻡ‬
‫ﻓﻼ ﻗﻄﻊ ‪ ،‬ﻭﺇﻥ ﻗﻄﻊ ﻓﻼ ﻏﺮﻡ ‪ ،‬ﻭﻗﺎﻝ ﻣﺎﻟﻚ ‪ :‬ﻳﻘﻄﻊ ﺑﻜﻞﹼ ﺣﺎﻝ ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻐﺮﻡ ﻓﻴﻠﺰﻣـﻪ ﺇﻥ‬
‫ﻛﺎﻥ ﻏﻨﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻻ ﻳﻠﺰﻣﻪ ﺇﻥ ﻛﺎﻥ ﻓﻘﲑﺍﹰ ‪ ..‬ﻭﺃﺑﺎﺡ ﺑﻌﻀﻬﻢ ﺇﻳﻘﺎﻑ ﻫﺬﺍ ﺍﳊﻜـﻢ ﰲ ﻇـﺮﻭﻑ‪‬‬
‫ﳏﺪ‪‬ﺩﺓ ‪ ..‬ﻛﻤﺎ ﻓﻌﻞ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ‪..‬‬
‫ﻭﻛﻞﹼ ﺫﻟﻚ ﺗﺘﻨﺎﻗﻠﻪ ﺍﻷﻣ‪‬ﺔ ﻭﻛﺄﻧ‪‬ﻪ ﻧﺼﻮﺹ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ ﻻ ﳚﻮﺯ ﲡﺎﻭﺯﻫـﺎ ‪ ،‬ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﻔﻌﻴـﻞﹴ‬
‫ﻟﻠﻌﻘﻞ ﰲ ﺗﺪﺑ‪‬ﺮ ﻛﻠﻤﺎﺕ ﺍﻵﻳﺔ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﱵ ﲢﻤﻞ ﺣﻜﻢ ﻗﻄﻊ ﺃﻳـﺪﻱ‬
‫ﺍﻟﺴﺎﺭﻕ ‪..‬‬
‫ﻟﻨﻨﻈﺮ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫‪٣١٠ ‬‬
‫] ‪ – [ ١‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﳎﻤﻠﺔ ‪ ،‬ﻓﻼ ﻳ‪‬ﺬﻛﹶﺮ ﺑﻈﺎﻫﺮ ﺻـﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ـﺔ ﺍﻟﻘـﺪﺭ‬
‫ﺍﳌﺴﺮﻭﻕ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻋﻨﺪﻩ ﺍﻟﻘﻄﻊ ‪ ،‬ﻭﻻ ﻳ‪‬ﺬﻛﺮ ﻓﻴﻬﺎ ﺃﻱ‪ ‬ﺍﻟﻴﺪﻳﻦ ﺗ‪‬ﻘﻄـﻊ ‪ ،‬ﻫـﻞ ﺍﻟـﻴﻤﲎ ﺃﻡ‬
‫ﺍﻟﻴﺴﺮﻯ ‪ ،‬ﻭﻻ ﻳ‪‬ﺤﺪ‪‬ﺩ ﻓﻴﻬﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﻳ‪‬ﻘﻄﻊ ﻣﻦ ﺍﻟﻴﺪ ‪ ،‬ﻫﻞ ﺇﱃ ﺍﻷﺻﺎﺑﻊ ‪ ،‬ﺃﻡ ﺇﱃ ﺍﻟﻜﻒ ‪ ،‬ﺃﻡ‬
‫) ‪èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬ ‫ﺇﱃ ﺍﻟﺴﺎﻋﺪﻳﻦ ‪ ،‬ﺃﻡ ﺇﱃ ﺍﳌﺮﻓﻘﲔ ‪ ،‬ﺃﻡ ﺇﱃ ﺍﳌﻨﻜﺒﲔ ‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌـﺎﱃ‬
‫‪ ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﻫﻮ ﻗﻮﻝﹲ ﻣ‪‬ﺠﻤﻞ ﳛﻤﻞ ﻛﻞﱠ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﱵ ﺗﺪﻭﺭ ﺩﺍﺧـﻞ ﺇﻃـﺎﺭ‬
‫ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫] ‪ – [ ٢‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﺤﺼﺮ ﺩﻻﻻ‪‬ﺎ ﺑﺎﻟﻘﻄﻊ‬
‫‪$pkš‰r'¯»tƒ‬‬ ‫ﺍﳊﺴ‪‬ﻲ ﺩﻭﻥ ﻏﲑﻩ ‪ ،‬ﻓﺬﻟﻚ ﺳﻴﺆﺩ‪‬ﻱ ﺇﱃ ﻗﻄﻊ ﺍﻷﻳﺎﺩﻱ ﻣﻦ ﺍﳌﻨﻜﺒﲔ ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪] ( È,Ïù#t•yJø9$# ’n<Î) öNä3tƒÏ‰÷ƒr&ur öNä3ydqã_ãr (#qè=Å¡øî$$sù Ío4qn=¢Á9$# ’n<Î) óOçFôJè% #sŒÎ) (#þqãYtB#uä šúïÏ%©!$#‬‬
‫ﺍﳌﺎﺋﺪﺓ ‪ ، [ ٦ :‬ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺍﻷﻳﺎﺩﻱ ﲤﺘﺪ‪ ‬ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﳌﺮﺍﻓﻖ ‪ ،‬ﻓﺎﷲ ﻳﺮﻳﺪ ﻣﻨ‪‬ﺎ ﺃﻥ ﻧﻐﺴﻞ ﺃﻳﺪﻳﻨﺎ‬
‫ﺇﱃ ﺍﳌﺮﺍﻓﻖ ‪ ،‬ﺃﻱ ﺃﻥ ﻧﻐﺴﻞ ﺟﺰﺀﺍﹰ ﻣﻦ ﺃﻳﺪﻳﻨﺎ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺇﱃ ﺍﳌﺮﺍﻓﻖ ‪..‬‬
‫‪(#þqãèsÜø%$$sù èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬ ‫ﻭﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﻫﻮ )‬
‫&‪ ، ( $yJßgtƒÏ‰÷ƒr‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻓﺎﻗﻄﻌﻮﺍ ﻳﺪﻳﻬﻤﺎ ﺇﱃ ﻛﺬﺍ ( ‪ ..‬ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﲢﻤﻞ ﺩﻻﻻﺕ ﺃﻭﺳﻊ ﳑ‪‬ﺎ ﲤﹼﺖ ﻗﺮﺍﺀﺗﻪ ﻣﻨﻬﺎ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ‪..‬‬
‫] ‪ – [ ٣‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﻧﺮﺍﻫﺎ ﺑﺼﻴﻐﺔ ﻣ‪‬ﺜﲎ ﺍﳉﻤﻊ ‪ ،‬ﻓﻜﻠﻤﺔ‬
‫) ﺃﻳﺪﻱ ( ﻓﻴﻬﺎ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﳉﻤﻊ ‪ ،‬ﻭﺍﻟﻀﻤﲑ ) ﳘﺎ ( ﻳﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﳌﺜﲎ ‪ ،‬ﻓﺎﷲ ﺗﻌـﺎﱃ ﱂ ﻳﻘـﻞ )‬
‫ﻓﺎﻗﻄﻌﻮﺍ ﻳﺪﻳﻬﻤﺎ ( ﺑﺼﻴﻐﺔ ﺍﳌﺜﲎ ﻓﻘﻂ ‪ ،‬ﺃﻭ ) ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻢ ( ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﻓﻘﻂ ‪ ،‬ﺇﻧ‪‬ﻤـﺎ‬
‫ﻳﻘﻮﻝ ﺟﻞﹼ ﻭﻋﻼ ) ‪ .. ( $yJßgtƒÏ‰÷ƒr& (#þqãèsÜø%$$sù‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺗـﺪﺑ‪‬ﺮ ﻣـﺎ‬
‫ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﻦ ﺩﻻﻻﺕ ‪..‬‬
‫‪٣١١ ‬‬
‫) ‪(#þqãèsÜø%$$sù‬‬ ‫] ‪ – [ ٤‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) _‪ ( $t7|¡x. $yJÎ/ Lä!#t“y‬ﺿﻤﻦ ﺇﻃـﺎﺭ ﺍﻟﺴـﻴﺎﻕ‬
‫&‪ ( $t7|¡x. $yJÎ/ Lä!#t“y_ $yJßgtƒÏ‰÷ƒr‬ﺗﺒﻴ‪‬ﻦ ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﺩﺭﺟﺔ ﻋﻘﻮﺑﺔ ﺍﻟﻘﻄﻊ ﻣﻦ ﺟﻬﺔ‪ ، ‬ﻭﺑﲔ ﺩﺭﺟﺔ‬
‫ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﲤﹼﺖ ‪‬ﺎ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻓﺎﻟﻘﻄﻊ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺟـﺰﺍﺀً ﻣﻮﺍﻓﻘـﹰﺎ‬
‫ﻟﻠﺴﺮﻗﺔ ‪ ،‬ﺃﻱ ﳚﺐ ﺃﻥ ﳕﻴ‪‬ﺰ ﰲ ﻋﻘﻮﺑﺔ ﺍﻟﻘﻄﻊ ﺑﲔ ﺳﺮﻗﺔ ﻭﺳﺮﻗﺔ ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥﹼ ﻣﻦ‬
‫ﺳﺮﻕ ﺍﳊﺪ‪ ‬ﺍﻷﺩﱏ ﻣﻦ ﺍﻟﻘﺪﺭ ﺍﳌﻮﺟﺐ ﻟﻠﻘﻄﻊ ﺗﺘﺴﺎﻭﻯ ﻋﻘﻮﺑﺘﻪ ﻣﻊ ﻣﻦ ﺳﺮﻕ ﺍﳌﺒﺎﻟﻎ ﺍﻟﻄﺎﺋﻠـﺔ‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ‬
‫) ‪.. ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬
‫ﺍﻟﺼﻴﻐﺔ ﺍﻻﲰﻴ‪‬ﺔ ) ‪ ( èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬ﻛﺎﺳﻢ ﻓﺎﻋﻞ ﻣﻌﺮ‪‬ﻑ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳـﻒ ‪ ،‬ﻟـﻪ‬
‫ﺩﻻﻻﺗﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺎﻟﺬﻱ ﳚﺐ ﺇﻗﺎﻣﺔ ﺍﳊﺪ‪ ‬ﻋﻠﻴﻪ ﻫﻮ ﻣﻦ ﻟﺒﺴﺘﻪ ﻫﺬﻩ ﺍﻟﺼـﻔﺔ ‪،‬‬
‫ﻭﻻ ﻳ‪‬ﻮﺟﺪ ﺃﺩﱏ ﺷﻚ‪ ‬ﺑﱪﺍﺀﺗﻪ ﻣﻨﻬﺎ ‪ ،‬ﺣﱴ ﻻ ﻳﻘﻊ ﺍﻟﻈﻠﻢ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( #þqãèsÜø%$$sù‬ﻫﻲ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻕ ‪ ،‬ﻁ ‪ ،‬ﻉ ( ‪ ،‬ﻭﺩﻻﻻﺕ‬
‫ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺗﻌﲏ ﺍﻟﻔﺼﻞ ‪ ،‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻣﺎ ﺑﲔ ﺍﳊﺎﻟﺔ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻭﺍﳌﻌﻨﻮﻳ‪‬ﺔ ﺣﺴﺐ ﺍﻟﺴﻴﺎﻕ‬
‫)‪tûïÏ%©!$# (#ätÂt“y_ $yJ¯RÎ‬‬ ‫ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ﲟﺸﺘﻖ‪ ‬ﻣﻦ ﻣﺸﺘﻘﹼﺎ‪‬ﺎ ‪ ..‬ﻓﻬﻨﺎﻙ ﺍﻟﻘﻄﻊ ﺍﳊﺴ‪‬ﻲ ﺍﳌﺎﺩ‪‬ﻱ ‪) :‬‬
‫†‪yì©Üs)è? ÷rr& (#þqç6¯=|Áム÷rr& (#þqè=-Gs)ムbr& #·Š$|¡sù ÇÚö‘F{$# ’Îû tböqyèó¡tƒur ¼ã&s!qß™u‘ur ©!$# tbqç/Í‘$ptä‬‬

‫&‪ ] ( 4 ÇÚö‘F{$# šÆÏB (#öqxÿYム÷rr& A#»n=Åz ô`ÏiB Nßgè=ã_ö‘r&ur óOÎgƒÏ‰÷ƒr‬ﺍﳌﺎﺋﺪﺓ ‪ ، [ ٣٣ :‬ﻭﻫﻨﺎﻙ ﺍﻟﻘﻄﻊ‬
‫‪¨@ä. ôMs?#uäur $\«s3-GãB £`çlm; ôNy‰tGôãr&ur £`ÍköŽs9Î) ôMn=y™ö‘r& £`ÏdÌ•õ3yJÎ/ ôMyèÏJy™ $¬Hs>sù‬‬ ‫ﲟﻌﲎ ﺍﳉﺮﺡ )‬
‫‪z`ù=è%ur £`åku‰Ï‰÷ƒr& z`÷è©Üs%ur ¼çmtR÷Žy9ø.r& ÿ¼çmuZ÷ƒr&u‘ $¬Hs>sù ( £`ÍköŽn=tã ólã•÷z$# ÏMs9$s%ur $YZŠÅj3Å™ £`åk÷]ÏiB ;oy‰Ïnºur‬‬

‫‪ ] ( ÒOƒÌ•x. Ô7n=tB žwÎ) !#x‹»yd ÷bÎ) #·Ž|³o0 #x‹»yd $tB ¬! |·»ym‬ﻳﻮﺳﻒ ‪ ، [ ٣١ :‬ﻭﻫﻨﺎﻙ ﺍﻟﻘﻄﻊ ﲟﻌﲎ‬
‫) ‪‘@ä. ( #\•ç/ã— öNæhuZ÷•t/ Oèdt•øBr& (#þqãè©Üs)tGsù‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﳌﻌﻨﻮﻱ ﻭﺍﻟﺘﺠﺰﺋﺔ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﱵ ﻳ‪‬ﺮﺍﺩ ﺗﻘﻄﻴﻌﻬﺎ‬
‫‪٣١٢ ‬‬
‫‪ ] ( tbqãmÌ•sù öNÍkö‰y‰s9 $yJÎ/ ¥>÷“Ïm‬ﺍﳌﺆﻣﻨﻮﻥ ‪ .. [ ٥٣ :‬ﻛﻞﱡ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺗﺴﺘﻤﺪ‪ ‬ﺩﻻﻻ‪‬ﺎ ﻣﻦ‬
‫ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﳉﺬﺭ ) ﻕ ‪ ،‬ﻁ ‪ ،‬ﻉ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍ‪‬ﺮ‪‬ﺩ‬
‫ﻫﻮ ﺫﺍﺗﻪ ﳉﻤﻴﻊ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺣﺎﻟﺔ‪ ‬ﻭﺃﺧﺮﻯ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ‬
‫ﺍﶈﻴﻂ ﺑﺎﳌﺸﺘﻖ‪ ‬ﺍﳌﺘﻔﺮ‪‬ﻉ ﻋﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ‪..‬‬
‫‪(#þqãèsÜø%$$sù èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬ ‫( ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫&‪$yJßgtƒÏ‰÷ƒr‬‬ ‫‪ ..‬ﻭﻛﻠﻤﺔ )‬
‫&‪ ، ( $yJßgtƒÏ‰÷ƒr‬ﻻ ﳝﻜﻦ ﺣﺼﺮ ﺩﻻﻻ‪‬ﺎ ﲟﺠﺮ‪‬ﺩ ﺍﻟﻴﺪ ﺍﳊﺴ‪‬ﻴ‪‬ﺔ ﺍﳌﻌﺮﻭﻓﺔ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﺸﺘﻘﹼﺔ‬
‫ﻣﻦ ﺍﳉﺬﺭ ) ﻱ ‪ ،‬ﺩ ‪ ،‬ﻱ ( ﺗﻌﲏ ﻭﺳﻴﻠﺔ ﺍﻟﻘﻮ‪‬ﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻭﺁﻟﻴ‪‬ﺔ ﺍﳊﺮﻛﺔ ‪ ،‬ﻓﺈﻥﹾ ﻛﺎﻧﺖ ﻭﻓﻖ‬
‫ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺘﺤﺪ‪‬ﺙ ﻋﻦ ﻣﺴﺎﺋﻞ ﻣﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻓﻬﻲ ﺣﲔ ﺫﻟﻚ ﺗﻌﲏ ﺍﻟﻴﺪ ﺍﳊﺴﻴ‪‬ﺔ ﺍﳌﻌﺮﻭﻓﺔ ‪..‬‬
‫‪’n<Î) öNä3tƒÏ‰÷ƒr&ur öNä3ydqã_ãr (#qè=Å¡øî$$sù Ío4qn=¢Á9$# ’n<Î) óOçFôJè% #sŒÎ) (#þqãYtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪ ] ( È,Ïù#t•yJø9$#‬ﺍﳌﺎﺋﺪﺓ ‪[ ٦ :‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻳﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻨﻮﻳ‪‬ﺔ ﺍﻟﱵ ﺗﻘﻒ ﺧﻠﻒ ﺍﻷﻣﻮﺭ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪،‬‬
‫ﻓﻬﻲ ﺗﻌﲏ ﻭﺳﺎﺋﻞ ﺍﻟﻘﻮ‪‬ﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ ‪..‬‬
‫) ‪ ] ( $VJù=Ïã ¾ÏmÎ/ šcqäÜ‹Ïtä† Ÿwur öNßgxÿù=yz $tBur öNÍk‰É‰÷ƒr& tû÷üt/ $tB ÞOn=÷ètƒ‬ﻃﻪ ‪[ ١١١٠ :‬‬

‫‪!$¯RÎ) ÇÍÎÈ Ì•»|Áö/F{$#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=÷zr‬‬
‫ﺹ ‪[ ٤٧ – ٤٥ :‬‬
‫) )‪ ] ( 4 öNÍk‰É‰÷ƒr& s-öqsù «!$# ߉tƒ ©!$# šcqãè΃$t7ム$yJ¯RÎ) y7tRqãè΃$t6ムšúïÏ%©!$# ¨bÎ‬ﺍﻟﻔﺘﺢ ‪:‬‬
‫‪[ ١٠‬‬
‫) ‪(#þqãèsÜø%$$sù èps%Í‘$¡¡9$#ur ä-Í‘$¡¡9$#ur‬‬ ‫ﺇﺫﺍﹰ ‪ ..‬ﰲ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) &‪ ( $yJßgtƒÏ‰÷ƒr‬ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ‬
‫&‪ ، ( $yJßgtƒÏ‰÷ƒr‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺍﺣﺘﻮﺍﺀ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻌﺎﱐ ﺍﳌﺘﻌﺪ‪‬ﺩﺓ ﻟﻠﻴﺪ ‪ ،‬ﻣﻦ‬
‫‪٣١٣ ‬‬
‫ﺍﳌﻌﲎ ﺍﳊﺴ‪‬ﻲ ﻭﺻﻮﻻﹰ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﻌﻨﻮﻱ ‪ ،‬ﻓﺎﳌﻄﻠﻮﺏ ﻫﻮ ﻗﻄﻊ ﺃﻳﺪﻱ ﺍﻟﺴـﺎﺭﻕ ‪ ،‬ﻭﺃﻳـﺪﻱ‬
‫ﺍﻟﺴﺎﺭﻗﺔ ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﺤﺪ‪‬ﺩ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻘﻄﻊ ‪ ،‬ﻭﺩﺭﺟﺘﻪ ‪ ،‬ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺟﺰﺍﺀً ﻣﻮﺍﻓﻘﺎﹰ ﻟﻠﺴﺮﻗﺔ ﺍﳊﺎﺻﻠﺔ‬
‫‪ ،‬ﻭﳌﺎﻫﻴ‪‬ﺔ ﺣﺪﻭﺛﻬﺎ ) _‪ ، ( $t7|¡x. $yJÎ/ Lä!#t“y‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺗﺮﻛﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻔﺘﻮﺣـﺎﹰ ﻟﻴﺤـﺪ‪‬ﺩ‬
‫ﺍﻟﻘﺎﺿﻲ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﺣﻘﻴﻘﺔ ﺗﻄﺒﻴﻖ ﻫﺬﺍ ﺍﳊﻜﻢ ‪ ،‬ﺑﻨﺎﺀً ﻋﻠﻰ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﻮﺍﺳﻌﺔ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫‪ ..‬ﻓﻘﺪﺭ ﺍﳌﺒﻠﻎ ﺍﳌﺴﺮﻭﻕ ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﻟﺴﺮﻗﺔ ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﻟﺴـﺎﺭﻕ ﺑﺎﳌﺴـﺮﻭﻕ ‪ ،‬ﻭﻛـﻞﱡ‬
‫ﺍﻟﻈﺮﻭﻑ ﺍﶈﻴﻄﺔ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺗ‪‬ﺤﺪ‪‬ﺩ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻌﻘﻮﺑﺔ ‪ ،‬ﻫﻞ ﺗﺮﻗﻰ ﺇﱃ ﺍﻟﻘﻄﻊ ﺍﳊﺴ‪‬ـﻲ ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﺗﺮﻗﻰ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺃﻱ‪ ‬ﻧﻘﻄﺔ ﻳﺘﻢ‪ ‬ﺍﻟﻘﻄﻊ ‪ ،‬ﺃﻡ ﺃﻥﹼ ﺍﳉﺰﺍﺀ ﻳﻜﻮﻥ ﺑﻜﻒ‪ ‬ﻳـﺪ ﺍﻟﺴـﺎﺭﻕ‬
‫ﻭﲡﺮﻳﺪﻩ ﻣﻦ ﻭﺳﺎﺋﻞ ﺳﻴﻄﺮﺗﻪ ) ﺃﻳﺪﻳﻪ ( ﻋﻠﻰ ﺍﻷُﻣﻮﺭ ‪ ،‬ﺃﻡ ﺃﻧ‪‬ﻬﺎ ﺗﺸﻤﻞ ﺍﳊﺎﻟﺘﲔ ‪ ،‬ﺃﻡ ﺃﻥﱠ ﻗﻄﻊ‬
‫ﻳﺪ ﺍﻟﺴﺎﺭﻕ – ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ – ﻳﻜﻮﻥ ﺑﺘﺄﻣﲔ ﻋﻤﻞ ﺷﺮﻳﻒ ﻟﻪ ﻳﻜﻔﻴﻪ ﺍﳊﺎﺟﺔ ﻟﻠﺴﺮﻗﺔ ‪،‬‬
‫ﺃﻡ ‪ .......‬ﻛﻞﱡ ﺫﻟﻚ ﻳﺘﺤﺪ‪‬ﺩ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺔ ﺣﺎﻟﺔ ﺍﻟﺴﺮﻗﺔ ﰲ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﻈﺮﻭﻑ‬
‫ﺍﻟﱵ ﺣﺼﻠﺖ ﻓﻴﻬﺎ ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺗﻔﻌﻴﻞ ﺍﻟﻌﻘﻞ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺪﻻﻻﺕ‬
‫ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻴ‪‬ﺘﻪ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺃﻛﱪ ﺑﻜﺜﲑ ﳑ‪‬ﺎ ﺗﻘﻮﻟﻪ ﺗﻔﺎﺳﲑﻧﺎ ﺍﳌﻮﺭﻭﺛـﺔ ‪ ،‬ﻭﻣـﺎ‬
‫ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﲢﺪﻳﺪ ﻗﺪﺭ ﺍﻟﺴﺮﻗﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﻋﻨﺪﻫﺎ ﺍﻟﻘﻄﻊ ﺍﳊﺴ‪‬ﻲ ‪ ،‬ﻭﻣـﺎ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻣﻦ ﲢﺪﻳﺪ ﻣﻜﺎﻥ ﺍﻟﻘﻄﻊ ‪ ،‬ﻭﻫﻞ ﻳ‪‬ﺠ‪‬ﻤ‪‬ﻊ ﺍﻟﻘﻄﻊ ﻣﻊ ﺍﻟﺘﻐﺮﱘ ﺃﻡ ﻻ ‪ ،‬ﻛـﻞﹼ ﺫﻟـﻚ‬
‫ﻣﺮﺩ‪‬ﻩ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻓﺮﺽ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴ‪‬ـﺔ‬
‫ﻋﻠﻰ ﺩﻻﻻ‪‬ﺎ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ‬ﺍﳊﻖ‪ ، ‬ﺍﻟﺬﻱ ﻳ‪‬ﺴﺘﻨﺒﻂ ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﲣﺘﻠﻒ ﻓﻴﻪ ﺍﻷُﻣ‪‬ﺔ ‪،‬‬
‫ﻷﻧ‪‬ﻪ ﻳﺄﰐ ﻋﱪ ﺗﻔﻌﻴﻞ ﺍﻟﻌﻘﻞ – ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ – ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺩﻻﻻﺕ ﺁﻳﺎﺕ ﻛﺘـﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﻧﻘﻮﻝ ‪ :‬ﳌﺎﺫﺍ ﻻ ﻳﻜﻮﻥ ﺇﻳﻘﺎﻑ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﳊﻜﻢ ﻗﻄﻊ ﻳﺪ‬
‫ﺍﻟﺴﺎﺭﻕ ] ﺇﻥ ﺻﺤ‪‬ﺖ ﺍﻟﺮﻭﺍﻳﺔ [ ﻧﺘﻴﺠﺔ ﺇﺩﺭﺍﻛﻪ ﻟﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﺍﻟﱵ ﲢﻤﻞ –‬
‫‪٣١٤ ‬‬
‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻣﺴﺎﺣﺔﹰ ﺃﻭﺳﻊ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﻟﻴﺴﺖ ﳏﺼﻮﺭﺓ ﺑﺎﻟﻘﻄﻊ ﺍﳊﺴ‪‬ـﻲ ‪ ..‬ﻓﻌﻤـﺮ ﺑـﻦ‬
‫ﺍﳋﻄﺎﺏ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ ﻻ ﳝﻠﻜﻮﻥ ﺣﻖ‪ ‬ﺇﻳﻘﺎﻑ ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( zNÎ=tæ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿـﻲ ‪،‬‬
‫ﻭﺑﲔ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( On=÷ètƒ‬ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺣﺮﻛﺔ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺳﻮﻣﺔ‬
‫ﰲ ﻛﻞﱟ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﲣﺘﻠﻒ ﻋﻨﻬﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﺮﻯ ‪..‬‬
‫ﻹﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( zNÎ=tæ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻻ ﺑﺪ‪ ‬ﺃﻥ‬
‫ﻧ‪‬ﺪﺭﻙ ﺩﻻﻻ‪‬ﺎ ﰲ ﺇﻃﺎﺭ ﻣﺎ ﻧﺪﺭﻛﻪ ﻣﻦ ﻛﻮﻥ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻓﻮﻕ ﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫ﻓﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻷﻣﻮﺭ ‪ ،‬ﻫﻮ ﻋﻠﻢ ﻛﺎﺷﻒ ﳎﺮ‪‬ﺩ ﻋﻦ‬
‫ﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﺑﺪﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( zNÎ=tæ‬ﺣﻴﻨﻤﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺬﺍﺕ‬
‫ﺍﻹﳍﻴ‪‬ﺔ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻭﻗﻒ ﺑﻌﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ – ﺃﺯﻻﹰ – ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺃﻣﻮﺭ‬
‫ﻭﺃﺷﻴﺎﺀ ‪..‬‬
‫) ‪ ] ( öNä3ø‹n=tæ z>$tGsù öNà6|¡àÿRr& šcqçR$tFøƒrB óOçGYä. öNà6¯Rr& ª!$# zNÎ=tæ‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٧ :‬‬

‫) ‪ ] ( £`ßgtRrã•ä.õ‹tGy™ öNä3¯Rr& ª!$# zNÎ=tæ‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٣٥ :‬‬

‫) ‪ ] ( ( öNßgyèyJó™`{ #ZŽö•yz öNÍkŽÏù ª!$# zNÎ=tæ öqs9ur‬ﺍﻷﻧﻔﺎﻝ ‪[ ٢٣ :‬‬

‫) ‪ ] ( 4 $Zÿ÷è|Ê öNä3ŠÏù žcr& zNÎ=tæur öNä3Ytã ª!$# y#¤ÿyz z`»t«ø9$#‬ﺍﻷﻧﻔﺎﻝ ‪[ ٦٦ :‬‬

‫) ‪ ] ( $Y6ƒÌ•s% $[s÷Gsù öNßgt6»rOr&ur öNÍköŽn=tã spuZŠÅ3¡¡9$# tAt“Rr'sù öNÍkÍ5qè=è% ’Îû $tB zNÎ=yèsù‬ﺍﻟﻔﺘﺢ ‪[ ١٨ :‬‬

‫) ‪ ] ( $·6ƒÌ•s% $[s÷Gsù š•Ï9ºsŒ Èbrߊ `ÏB Ÿ@yèyÚsù (#qßJn=÷ès? öNs9 $tB zNÎ=yèsù‬ﺍﻟﻔﺘﺢ ‪[ ٢٧ :‬‬

‫) ‪ãbqä3u‹y™ br& zNÎ=tæ 4 Èb#uäö•à)ø9$# z`ÏB uŽœ£uŠs? $tB (#râät•ø%$$sù ( ö/ä3ø‹n=tæ z>$tGsù çnqÝÁøtéB `©9 br& zOÎ=tæ‬‬

‫‪ ] ( 4ÓyÌó•£D Oä3ZÏB‬ﺍﳌﺰﻣ‪‬ﻞ ‪[ ٢٠ :‬‬

٣١٥ 
‫ ( ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻓﻬﻲ ﺗﺘﻌﻠﹼﻖ ﺑﻌﻠﻢ ﺍﷲ‬On=÷ètƒ ) ‫ﺎ ﺻﻮﺭﺓ ﺍﻟﺪﻻﻟﺔ ﺍﻟﱵ ﺗﺮﲰﻬﺎ ﻛﻠﻤﺔ‬‫ﺃﻣ‬
‫ ﻓﺎﳊﺎﺩﺛﺔ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﷲ‬، ‫ﺪ ﻟﻠﺤﺎﺩﺛﺔ ﺣﲔ ﻭﻗﻮﻋﻬﺎ ﰲ ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬‫ﺗﻌﺎﱃ ﺍﳌﹸﺸﺎﻫ‬
‫ ﻳﺮﺍﻫﺎ ﺟﻞﹼ ﻭﻋﻼ ﺃﺛﻨﺎﺀ ﺣﺪﻭﺛﻬﺎ ﰲ ﻋﺎﳌﻬﺎ ﺍﳌﻜﺎﱐ‬، ‫ﺗﻌﺎﱃ ﺃﺯﻻﹰ ﺑﻌﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ ﻗﺒﻞ ﺣﺪﻭﺛﻬﺎ‬
‫ ﻭﰲ ﺍﻵﻳﺎﺕ‬.. ‫ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬On=÷ètƒ ) ‫ﺭﻩ ﻟﻨﺎ ﻛﻠﻤﺔ‬‫ ﻭﻫﺬﺍ ﻣﺎ ﺗﺼﻮ‬، ‫ﻭﺍﻟﺰﻣﺎﱐ‬
.. ‫ﻬﹺﻴﺪ‬‫ ﺷ‬‫ﻮ‬‫ﻫ‬‫ ﻭ‬‫ﻊ‬‫ﻤ‬‫ ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴ‬‫ ﺃﹶﻭ‬‫ ﻗﹶﻠﹾﺐ‬‫ ﻛﹶﺎﻥﹶ ﻟﹶﻪ‬‫ﻦ‬‫ﻤ‬‫ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻷﻛﱪ ﺩﻟﻴﻞﹴ ﻟ‬
4’n?tã Ü=Î=s)Ztƒ `£JÏB tAqß™§•9$# ßìÎ6®Ktƒ `tB zNn=÷èuZÏ9 žwÎ) !$pköŽn=tæ |MZä. ÓÉL©9$# s's#ö7É)ø9$# $oYù=yèy_ $tBur )
[ ١٤٣ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬4 Ïmø‹t7É)tã

Ĩ$¨Y9$# tû÷üt/ $ygä9Ír#y‰çR ãP$-ƒF{$# y7ù=Ï?ur 4 ¼ã&é#÷VÏiB Óyö•s% tPöqs)ø9$# ¡§tB ô‰s)sù Óyö•s% öNä3ó¡|¡ôJtƒ bÎ) )

[ ١٤٠ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬3 uä!#y‰pkà- öNä3ZÏB x‹Ï‚-Gtƒur (#qãZtB#uä šúïÏ%©!$# ª!$# zNn=÷èu‹Ï9ur

zNn=÷ètƒur öNä3ZÏB (#r߉yg»y_ tûïÏ%©!$# ª!$# ÉOn=÷ètƒ $£Js9ur sp¨Yyfø9$# (#qè=äzô‰s? br& ÷Läêö7Å¡ym ôQr& )
[ ١٤٢ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûïÎŽÉ9»¢Á9$#

: ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûüÏZÏB÷sßJø9$# zNn=÷èu‹Ï9ur «!$# ÈbøŒÎ*Î6sù Èb$yèôJpgø:$# ‘s)tGø9$# tPöqtƒ öNä3t7»|¹r& !$tBur )

[ ١٦٦
öNä3ãm$tBÍ‘ur öNä3ƒÏ‰÷ƒr& ÿ¼ã&è!$oYs? ωøŠ¢Á9$# z`ÏiB &äóÓy´Î/ ª!$# ãNä3¯Ruqè=ö7uŠs9 (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )
[ ٩٤ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬4 Í=ø‹tóø9$$Î/ ¼çmèù$sƒs† `tB ª!$# zOn=÷èu‹Ï9

[ ١٦ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬öNä3ZÏB (#r߉yg»y_ tûïÏ%©!$# ª!$# ÄNn=÷ètƒ $£Js9ur (#qä.uŽøIè? br& óOçFö6Å¡ym ôQr& )

[ ١٢ : ‫ ( ] ﺍﻟﻜﻬﻒ‬#Y‰tBr& (#þqèWÎ6s9 $yJÏ9 4Ó|Âômr& Èû÷üt/÷“Ïtø:$# ‘“r& zOn=÷èuZÏ9 öNßg»uZ÷Vyèt/ ¢OèO )

‫‪٣١٦ ‬‬
‫) ‪’Îû $yg÷YÏB uqèd ô`£JÏB Íot•ÅzFy$$Î/ ß`ÏB÷sム`tB zNn=÷èuZÏ9 žwÎ) ?`»sÜù=ß™ `ÏiB NÍköŽn=tã ¼çms9 tb%Ÿ2 $tBur‬‬

‫©‪ ] ( Ôá‹Ïÿym >äóÓx« Èe@ä. 4’n?tã y7š/u‘ur 3 7e7x‬ﺳﺒﺄ ‪[ ٢١ :‬‬

‫) ‪ ] ( ö/ä.u‘$t6÷zr& (#uqè=ö7tRur tûïÎŽÉ9»¢Á9$#ur óOä3ZÏB tûïωÎg»yfßJø9$# zOn=÷ètR 4Ó®Lym öNä3¯Ruqè=ö7uZs9ur‬ﳏﻤ‪‬ﺪ ‪:‬‬

‫‪[ ٣١‬‬
‫ﺇﺫﺍﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲣﺘﻠﻒ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ﺑﻜﻠﻤﺔ ) ‪ ( zNÎ=tæ‬ﺑﺼﻴﻐﺔ‬
‫( ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪..‬‬ ‫‪On=÷ètƒ‬‬ ‫ﺍﳌﺎﺿﻲ ‪ ،‬ﻋﻦ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ﺑﻜﻠﻤﺔ )‬
‫ﻓﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺗﺼﻮ‪‬ﺭ ﻋﻠﻢ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ ‪ ،‬ﻭﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ‬
‫ﺃﻗﺮﺏ ﺇﱃ ﺩﻻﻟﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻟﻠﺤﺎﺩﺛﺔ ﺃﺛﻨﺎﺀ ﻭﻗﻮﻋﻬﺎ ﰲ ﻋﺎﳌﻬﺎ ﺍﳌﻜﺎﱐ‬
‫ﻭﺍﻟﺰﻣﺎﱐ ‪ ،‬ﺗﻠﻚ ﺍﳊﺎﺩﺛﺔ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﺯﻻﹰ ﻗﺒﻞ ﺣﺪﻭﺛﻬﺎ ﻭﻭﺟﻮﺩﻫﺎ ﰲ ﻋﺎﳌﻬﺎ‬
‫ﺍﳊﺎﺩﺙ ‪..‬‬
‫ﻭﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ) ‪ ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻳﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺣﲔ ﲝﺜﻨﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﻧﻘﻒ ﻋﻨﺪ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻣﻦ ﺃﻱ‪ ‬ﺟﺬﺭﹴ ﺃﺗﺖ ‪ ،‬ﻭﺑﺄﻱ‪ ‬ﺻﻴﻐﺔ‪ ‬ﺗﺮﺩ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧﺮﻯ ﻧﺪﺭﺳﻬﺎ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ) ‪ ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻣﻌﺘﱪﻳﻦ‬
‫ﺩﻻﻻﺕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻣﻌﻴﺎﺭﺍﹰ ﻟﺘﺼﻮ‪‬ﺭﺍﺗﻨﺎ – ﳓﻦ ﺍﻟﺒﺸﺮ – ﻻ ﺍﻟﻌﻜﺲ ‪ ..‬ﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ )‬
‫‪ ( z`»t«ø9$#‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﳓﻦ ﺍﻟﺒﺸﺮ ﻧﺮﻯ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( z`»t«ø9$#‬ﻣﻦ ﻣﻨﺎﻇﲑﻧﺎ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺍﶈﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ ‪ ..‬ﺑﻴﻨﻤﺎ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺮﺍﻫﺎ ﻓـﻮﻕ ﺣـﺪﻭﺩ ﺍﻟﺰﻣـﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻓﻬﻲ ﺗﻌﲏ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻳﺘﻢ‪ ‬ﺗﺼﻮﻳﺮ ﺍﳊﻜﻢ ﺍﶈﻤﻮﻝ ﺑﺎﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ‬
‫ﺑﻜﻠﻤﺔ ) ‪.. ( z`»t«ø9$#‬‬
٣١٧ 
‫ﺩﺓ ﻋﻦ‬‫ ﺗﺄﰐ ﻓﻴﻬﺎ ﲨﻴﻌﻬﺎ ﳎﺮ‬، ‫ﺍﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ ( ﻣﺮ‬٨ ) ‫ ( ﺗﺮﺩ‬z`»t«ø9$# ) ‫ﻛﻠﻤﺔ‬
.. ‫ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﻳﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬‫ ﻭﺍﻟﻨﺺ‬.. ‫ﺍﻟﺰﻣﻦ‬
tbrçŽÉ9»|¹ tbrçŽô³Ïã öNä3ZÏiB `ä3tƒ bÎ) 4 ÉA$tFÉ)ø9$# ’n?tã šúüÏZÏB÷sßJø9$# ÇÚÌh•ym •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ )
žw ×Pöqs% óOßg¯Rr'Î/ (#rã•xÿx. šúïÏ%©!$# z`ÏiB $Zÿø9r& (#þqç7Î=øótƒ ×ps•($ÏiB Nà6ZÏiB `ä3tƒ bÎ)ur 4 Èû÷ütGs•($ÏB (#qç7Î=øótƒ

Nà6ZÏiB `ä3tƒ bÎ*sù 4 $Zÿ÷è|Ê öNä3ŠÏù žcr& zNÎ=tæur öNä3Ytã ª!$# y#¤ÿyz z`»t«ø9$# ÇÏÎÈ šcqßgs)øÿtƒ

yìtB ª!$#ur 3 «!$# ÈbøŒÎ*Î/ Èû÷üxÿø9r& (#þqç7Î=øótƒ ×#ø9r& öNä3ZÏiB `ä3tƒ bÎ)ur 4 Èû÷ütGs•($ÏB (#qç7Î=øótƒ ×ot•Î/$|¹ ×ps•($ÏiB

[ ٦٦ – ٦٥ : ‫ ( ] ﺍﻷﻧﻔﺎﻝ‬tûïÎŽÉ9»¢Á9$#

‫ ( ﺗﻌﲏ ﻋﻨﺪ ﺍﳌﻮﻗﻒ‬öNä3Ytã ª!$# y#¤ÿyz z`»t«ø9$# ) ‫ﺔ‬‫»` ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬t«ø9$# ) ‫ﺇﻥﱠ ﻛﻠﻤﺔ‬
‫ﺍﻟﺬﻱ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﺑﻌﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ ﺃﻥﱠ ﻫﻨﺎﻙ ﺿﻌﻔﺎﹰ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻻ‬
‫ ﺧﻔﹼﻒ ﺍﷲ ﺗﻌﺎﱃ ﻧﺴﺒﺔ‬‫ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ‬، ‫ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪﻫﻢ ﻣﻮﺍﺟﻬﺔ ﻋﺸﺮﺓ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ‬
‫ ﺇﱃ ﻭﺍﺣﺪ ﺇﱃ ﺍﺛﻨﲔ‬، ‫ﺍﳌﻮﺍﺟﻬﺔ ﻣﻦ ﻭﺍﺣﺪ ﺇﱃ ﻋﺸﺮﺓ ﻟﻠﻤﺆﻣﻨﲔ ﺍﻷﻗﻮﻳﺎﺀ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ‬
.. ‫ﻟﻠﻤﺆﻣﻨﲔ ﺍﻟﻀﻌﺎﻑ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
ª!$# y#¤ÿyz z`»t«ø9$# ) ‫ﺔ‬‫ ( ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﺩﻭﻥ ﺍﳌﻀﺎﺭﻉ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬zNÎ=tæur ) ‫ﻭﻛﻠﻤﺔ‬
‫ ﻓﺎﻟﻜﻠﻤﺔ‬، ‫ﺔ ﺗﻔﺴﲑﻧﺎ ﳍﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ‬‫ ( ﺗﺆﻛﱢﺪ ﺻﺤ‬4 $Zÿ÷è|Ê öNä3ŠÏù žcr& zNÎ=tæur öNä3Ytã
‫ﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ‬‫ ﻭﻛﻨ‬، ‫ ( ﻫﻲ ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﻭﻟﻴﺲ ﺍﳌﻀﺎﺭﻉ‬zNÎ=tæur )
.. ‫ﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ ﳌﺎ ﺳﻴﻜﻮﻥ‬‫ﺗﺼﻮ‬
.. ‫ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ‬‫ﺎ ﰲ ﺍﻟﻨﺺ‬‫ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﺮﺍﻫﺎ ﺫﺍ‬
3 £`ßg©9 Ó¨$t6Ï9 öNçFRr&ur öNä3©9 Ó¨$t6Ï9 £`èd 4 öNä3ͬ!$|¡ÎS 4’n<Î) ß]sù§•9$# ÏQ$uŠÅ_Á9$# s's#ø‹s9 öNà6s9 ¨@Ïmé& )

z`»t«ø9$$sù ( öNä3Ytã $xÿtãur öNä3ø‹n=tæ z>$tGsù öNà6|¡àÿRr& šcqçR$tFøƒrB óOçGYä. öNà6¯Rr& ª!$# zNÎ=tæ
٣١٨ 
âÙu‹ö/F{$# äÝø‹sƒø:$# ãNä3s9 tû¨üt7oKtƒ 4Ó®Lym (#qç/uŽõ°$#ur (#qè=ä.ur 4 öNä3s9 ª!$# |=tFŸ2 $tB (#qäótFö/$#ur £`èdrçŽÅ³»t/

óOçFRr&ur ÆèdrçŽÅ³»t7è? Ÿwur 4 È@øŠ©9$# ’n<Î) tP$u‹Å_Á9$# (#q‘JÏ?r& ¢OèO ( Ì•ôfxÿø9$# z`ÏB ÏŠuqó™F{$# ÅÝø‹sƒø:$# z`ÏB

¾ÏmÏG»tƒ#uä ª!$# ÚúÎiüt6ムy7Ï9ºx‹x. 3 $ydqç/t•ø)s? Ÿxsù «!$# ߊr߉ãn y7ù=Ï? 3 ωÉf»|¡yJø9$# ’Îû tbqàÿÅ3»tã

[ ١٨٧ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcqà)-Gtƒ óOßg¯=yès9 Ĩ$¨Y=Ï9

zNÎ=tæ ) ‫ ( ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﺩﻭﻥ ﺍﳌﻀﺎﺭﻉ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬zNÎ=tæ ) ‫ﺇﻥﹼ ﻭﺭﻭﺩ ﻛﻠﻤﺔ‬
، ‫ ( ﻳﺪﻝﹼ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ‬öNà6|¡àÿRr& šcqçR$tFøƒrB óOçGYä. öNà6¯Rr& ª!$#
) ‫ ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻠﻤﺔ‬، ‫ﻭﻻ ﻳﻌﲏ – ﺃﺑﺪﺍﹰ – ﺃﺣﺪﺍﺛﺎﹰ ﺣﺪﺛﺖ ﻭﰎﹼ ﺑﻌﺪﻫﺎ ﺣﺼﻮﻝ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ‬
(#qè=ä.ur 4 öNä3s9 ª!$# |=tFŸ2 $tB (#qäótFö/$#ur £`èdrçŽÅ³»t/ z`»t«ø9$$sù ) ‫ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬z`»t«ø9$$sù
(#q‘JÏ?r& ¢OèO ( Ì•ôfxÿø9$# z`ÏB ÏŠuqó™F{$# ÅÝø‹sƒø:$# z`ÏB âÙu‹ö/F{$# äÝø‹sƒø:$# ãNä3s9 tû¨üt7oKtƒ 4Ó®Lym (#qç/uŽõ°$#ur

) ‫ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬، ( 3 ωÉf»|¡yJø9$# ’Îû tbqàÿÅ3»tã óOçFRr&ur ÆèdrçŽÅ³»t7è? Ÿwur 4 È@øŠ©9$# ’n<Î) tP$u‹Å_Á9$#
‫ ﻭﺗﻌﲏ ﻋﻨﺪ ﺍﳊﺪ ﺍﻟﺬﻱ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ‬، ‫ ( ﺗﺘﻌﻠﹼﻖ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ‬z`»t«ø9$$sù
‫ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﺗﺘﻌﻠﹼﻖ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﰲ‬، ‫ﺔ ﲣﺘﺎﻧﻮﻥ ﺃﻧﻔﺴﻜﻢ‬‫ﻜﻢ ﺑﻜﻴﻨﻮﻧﺘﻜﻢ ﺍﻟﺒﺸﺮﻳ‬‫ﺃﺯﻻﹰ ﺃﻧ‬
....... ‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﻣﺒﺎﺷﺮﺓ ﻭﺃﻛﻞ ﻭﺷﺮﺏ‬
.. ‫( ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬y z`»t«ø9$# ) ‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻠﻤﺔ‬
spu‹Ï© žw ×pyJ¯=|¡ãB y^ö•ptø:$# ’Å+ó¡s? Ÿwur uÚö‘F{$# 玕ÏVè? ×Aqä9sŒ žw ×ot•s)t/ $pk¨XÎ) ãAqà)tƒ ¼çm¯RÎ) tA$s% )

[ ٧١ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcqè=yèøÿtƒ (#rߊ%x. $tBur $ydqçtr2x‹sù 4 Èd,ysø9$$Î/ |M÷¥Å_ z`»t«ø9$# (#qä9$s% 4 $yg‹Ïù

‫ﻦ ﳍﻢ ﺻﻔﺎﺕ ﺍﻟﺒﻘﺮﺓ ﺍﻟﱵ ﺃﹸﻣﺮﻭﺍ‬‫ﻓﺒﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻨﺪﻣﺎ ﻃﻠﺒﻮﺍ ﻣﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﻳﺒﻴ‬
‫ ﻓﺎﺻﻞﹴ ﻭﻗﻔﻮﺍ ﻋﻨﺪﻩ ﻭﻛﻔﹼﻮﺍ ﻋﻦ ﺃﺳﺌﻠﺘﻬﻢ ﻭﺫﲝﻮﺍ ﻫﺬﻩ‬‫ﻢ ﺍﻟﺒﻴﺎﻥ ﺇﱃ ﺣﺪ‬ ‫ ﻭﺻﻞ‬، ‫ﺑﺬﲝﻬﺎ‬
.. ‫( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬y z`»t«ø9$# ) ‫ﺭﻩ ﻟﻨﺎ ﻛﻠﻤﺔ‬‫ ﺗﺼﻮ‬‫ ﻫﺬﺍ ﺍﳊﺪ‬.. ‫ﺍﻟﺒﻘﺮﺓ‬
٣١٩ 
‫ﺔ ﻣﻦ‬‫ﺬﻩ ﺍﳋﺼﻮﺻﻴ‬ ، (y z`»t«ø9$# ) ‫ﺔ ﺍﳊﺎﻣﻠﺔ ﻟﻜﻠﻤﺔ‬‫ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺑﻘﻴﺔ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‬
.. ‫ﺍﻟﺮﺳﻢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
ÝVöqyJø9$# ãNèdy‰tnr& uŽ|Øym #sŒÎ) #Ó¨Lym ÏN$t«ÍhŠ¡¡9$# tbqè=yJ÷ètƒ šúïÏ%©#Ï9 èpt/öq-G9$# ÏM|¡øŠs9ur )
$¹/#x‹tã öNçlm; $tRô‰tFôãr& y7Í´¯»s9'ré& 4 î‘$¤ÿà2 öNèdur šcqè?qßJtƒ tûïÏ%©!$# Ÿwur z`»t«ø9$# àMö6è? ’ÎoTÎ) tA$s%

[ ١٨ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$VJŠÏ9r&

[ ٥١ : ‫ ( ] ﻳﻮﻧﺲ‬tbqè=ÉÚ÷ètGó¡n@ ¾ÏmÎ/ LäêYä. ô‰s%ur z`»t«ø9!#uä 4 ÿ¾ÏmÎ/ LäêZtB#uä yìs%ur $tB #sŒÎ) ¢OèOr& )

[ ٩١ : ‫ ( ] ﻳﻮﻧﺲ‬tûïωšøÿßJø9$# z`ÏB |MZä.ur ã@ö6s% |MøŠ|Átã ô‰s%ur z`»t«ø9!#uä )

Ïmø‹n=tã $uZôJÎ=tæ $tB ¬! |·»ym šÆù=è% 4 ¾ÏmÅ¡øÿ¯R `tã y#ß™qム¨û—òŠurºu‘ øŒÎ) £`ä3ç7ôÜyz $tB tA$s% )

¼çm¯RÎ)ur ¾ÏmÅ¡øÿ¯R `tã ¼çm›?Šurºu‘ O$tRr& ‘,ysø9$# }ÈysóÁym z`»t«ø9$# Í“ƒÍ•yèø9$# ßNr&t•øB$# ÏMs9$s% 4 &äþqß™ `ÏB

[ ٥١ : ‫ ( ] ﻳﻮﺳﻒ‬šúüÏ%ω»¢Á9$# z`ÏJs9

‫ ﻭﻣﺘﻌﻠﹼﻘﺔ‬، ‫ﺩﺓ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﺎﻥ‬‫ ( ﳎﺮ‬z`»t«ø9$# ) ‫ﺬﻩ ﺍﻟﻜﻠﻤﺔ‬ ‫ ﺍﻟﺪﻻﻟﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ‬.. ‫ﺇﺫﺍﹰ‬
.. ‫ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺗﻌﻠﹼﻖ ﺍﳊﻜﻢ ﻭﺍﳋﱪ ﺍﶈﻤﻮﻝ ﺑﺎﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ‬‫ﺑﺎﳊﺪ‬
.. ‫ ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ‬..
] ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur )
[ ٩ : ‫ﺍﳉﻦ‬
‫ ﻓﻔﻲ‬.. ‫ ( ﻓﻴﻬﺎ ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﻛﻞﱢ ﺍﳊﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ‬tbFy$# ) ‫ﻧﺮﻯ ﺃﻥﱠ ﺭﺳﻢ ﻛﻠﻤﺔ‬
، ‫ ( ﺩﻭﻥ ﺣﺮﻑ ﺍﻷﻟﻒ ﺑﲔ ﺣﺮﰲ ﺍﻟﻼﻡ ﻭﺍﻟﻨﻮﻥ‬z`»t«ø9$# ) ‫ﲰﺖ ﺑﺎﻟﺸﻜﻞ‬‫ﺍﳊﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺭ‬
، ( tbFy$# ) ‫ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ ﻭﺟﻮﺩ ﺣﺮﻑ ﺍﻷﻟﻒ ﺑﲔ ﺣﺮﰲ ﺍﻟﻼﻡ ﻭﺍﻟﻨﻮﻥ‬
٣٢٠ 
‫ﺰﻫﺎ ﻋﻦ ﺍﻟﺪﻻﻟﺔ‬‫ﺔﹰ ﲤﻴ‬‫ﺰﺓ ﺭﲰﺎﹰ ﲢﻤﻞ ﺧﺼﻮﺻﻴ‬‫ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻤﻴ‬ ‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺪﻻﻟﺔ ﺍﶈﻤﻮﻟﺔ‬
.. ‫ ( ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺒﻊ ﺍﻷﻭﱃ‬z`»t«ø9$# ) ‫ﺍﶈﻤﻮﻟﺔ ﺑﻜﻠﻤﺔ‬
‫ﻪ‬‫ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‬، ‫ﺬﺍ ﺍﻟﺮﺳﻢ ﺍﳌﺨﺘﻠﻒ‬ ( tbFy$# ) ‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ﺑﻜﻠﻤﺔ‬
‫ﺮ ﺍﳊﻜﻢ ﻣﻦ‬‫ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺗﻐﻴ‬‫ﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻣﺘﻌﻠﹼﻘﺔ ﺑﺎﳊﺪ‬ ‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺳﻮﻣﺔ‬
، ‫ﻋﺪﻡ ﻭﺟﻮﺩ ﺷﻬﺎﺏ ﺭﺻﺪ ﺇﱃ ﻭﺟﻮﺩ ﺷﻬﺎﺏ ﺭﺻﺪ ﳌﻦ ﻳﻘﻌﺪ ﻣﻦ ﺍﳉﻦ ﻣﻘﺎﻋﺪ ﻟﻠﺴﻤﻊ‬
.. ‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥﱠ ﺣﺎﻟﺔ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ ﱂ ﺗﻨﺘﻪ‬
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 )
;ŽŸ°r& ü“Í‘ô‰tR Ÿw $¯Rr&ur ÇÒÈ #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB

[ ١٠ – ٨ : ‫ ( ] ﺍﳉﻦ‬#Y‰x©u‘ öNåk›5u‘ öNÍkÍ5 yŠ#u‘r& ôQr& ÇÚö‘F{$# ’Îû `yJÎ/ y‰ƒÍ‘é&

‫ﺮ ﻫﻮ ﻭﺟﻮﺩ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺮﺻﺪ‬‫ ﺍﻟﺬﻱ ﺗﻐﻴ‬... ‫ﺮ ﻟﻴﺲ ﳏﺎﻭﻟﺔ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ‬‫ ﻓﺎﻟﺬﻱ ﺗﻐﻴ‬..
.. ‫ﳌﻦ ﳛﺎﻭﻝ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ‬
Èe@ä. `ÏB $yg»uZôàÏÿymur ÇÊÏÈ šúïÌ•Ï໨Y=Ï9 $yg»¨Y-ƒy—ur %[`rã•ç/ Ïä!$yJ¡¡9$# ’Îû $uZù=yèy_ ô‰s)s9ur )
[ ١٨ – ١٦ : ‫× ( ] ﺍﳊﺠﺮ‬ûüÎ7•B Ò>$pkÅ- ¼çmyèt7ø?r'sù yìôJ¡¡9$# s-uŽtIó™$# Ç`tB žwÎ) ÇÊÐÈ AOŠÅ_§‘ 9`»sÜø‹x©

`ÏB tbqèùx‹ø)ãƒur 4’n?ôãF{$# Z~yJø9$# ’n<Î) tbqãè£J¡¡o„ žw ÇÐÈ 7ŠÍ‘$¨B 9`»sÜø‹x© Èe@ä. `ÏiB $ZàøÿÏmur )
Ò>$pkÅ- ¼çmyèt7ø?r'sù spxÿôÜsƒø:$# y#ÏÜyz ô`tB žwÎ) ÇÒÈ ë=Ϲ#ur Ò>#x‹tã öNçlm;ur ( #Y‘qãmߊ ÇÑÈ 5=ÏR%y` Èe@ä.

[ ١٠ – ٧ : ‫ ( ] ﺍﻟﺼﺎﻓﺎﺕ‬Ò=Ï%$rO
‫ﻪ ﻫﻨﺎﻙ ﺷﻬﺎﺏ‬‫ ﻭﺍﳉﺪﻳﺪ ﰲ ﺍﻷﻣﺮ ﺃﻧ‬، ‫ﻓﺎﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ ﻛﺎﻥ ﻗﺒﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺑﻘﻲ ﺑﻌﺪﻩ‬
.. ‫ ﻓﺎﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ ﱂ ﻳﻨﺘﻪ‬، ‫ﺭﺻﺪ ﺛﺎﻗﺐ ﻣﺒﲔ ﻳﺘﺒﻊ ﻣﻦ ﳛﺎﻭﻝ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ‬
‫‪٣٢١ ‬‬
‫ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﻛﻠﻤﺔ ) ‪ ( tbFy$#‬ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺘﻌﻠﹼﻖ ‪‬ﺬﺍ ﺍﻷﻣﺮ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﺪ ﺍﻟﻔﺎﺻﻞ‬
‫‪$¨Zä. $¯Rr&ur‬‬ ‫ﺑﲔ ﺃﻣﺮﻳﻦ ﻭﻫﻮ ﻭﺟﻮﺩ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺮﺻﺪ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﺘﻌﻠﹼﻖ‪ ‬ﲟﺴﺄﻟﺔ ﳏﺎﻭﻟﺔ ﺍﻟﺴﻤﻊ )‬
‫‪ ، ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR‬ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ‬
‫ﺍﻟﱵ ﱂ ﺗﻨﺘﻪ ﻛﻤﺤﺎﻭﻟﺔ ‪ ..‬ﻭﻟﺬﻟﻚ ﻓﻜﻠﻤﺔ ) ‪ ( tbFy$#‬ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻭﺍﻟﺘﻌﻠﹼﻖ ﲟﺴﺄﻟﺔ ﻟﻴﺴﺖ‬
‫ﺣﺪ‪‬ﺍﹰ ﻓﺎﺻﻼﹰ ﺑﲔ ﺃﻣﺮﻳﻦ ‪ ،‬ﻧﺮﺍﻫﺎ ﲣﺘﻠﻒ ﰲ ﺩﻻﻻ‪‬ﺎ ﻋﻦ ﻛﻠﻤﺔ ) ‪ ( z`»t«ø9$#‬ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺒﻊ‬
‫ﺍﻷﻭﱃ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻋﻈﻤﺔ ﺍﻟﺮﺳﻢ ﺍﻟﻘﺮﺁﱐ ﺍﳌﻄﻠﻖ ﻳﺄﰐ ‪‬ﺎ ﺑﺮﺳﻢﹴ ﳜﺘﻠﻒ ﻋﻦ ﻗﺮﻳﻨﺎ‪‬ﺎ‬
‫ﰲ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮﻯ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻟﻨﺪﺭﺱ ﻣﺴﺎﺋﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﺣﺴﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺣﺴﺐ ﻣﻨﻬﺞ‬
‫( ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ‬ ‫‪@@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺴﻠﻴﻢ )‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻫﻲ ﺗﻠﻚ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻠﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ ﺍﳊﺎﻣﻠﺔ ﳍﺎ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺱ ‪ ،‬ﻝ ‪ ،‬ﻡ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﺪﻭﺭ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﺍﻻﻧﻘﻴﺎﺩ‬
‫ﻭﺍﳋﻀﻮﻉ ﻭﺍﳋﻼﺹ ﻟﻠﻤﻨﻘﺎﺩ ﻟﻪ ‪ ،‬ﻭﺗﻌﲏ – ﻣﻊ ﺫﻟﻚ – ﺍﳋﻼﺹ ﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ‬
‫ﻭﺍﻷﺫﻯ ‪ ..‬ﻓﺄﺳﻠﻢ ﻟﻸﻣﺮ ﺧﻀﻊ ﻭﺍﻧﻘﺎﺩ ﻟﻪ ‪..‬‬
‫) ‪ ] ( šúüÏJn=»yèø9$# Éb>t•Ï9 zNÎ=ó¡ä^Ï9 $tRó•ÉDé&ur‬ﺍﻷﻧﻌﺎﻡ ‪[ ٧١ :‬‬

‫) ‪ ] ( tûüÏJn=»yèø9$# Éb>u‘ ¬! z`»yJøŠn=ß™ yìtB àMôJn=ó™r&ur‬ﺍﻟﻨﻤﻞ ‪[ ٤٤ :‬‬

‫ﻭﺃﺳﻠﻢ ﻟﻸﻣﺮ ﺧﻠﺺ ﻟﻪ ﰲ ﺍﻧﻘﻴﺎﺩﻩ ﻭﺧﻀﻮﻋﻪ ‪..‬‬
‫) ‪ ] ( Ö`Å¡øtèC uqèdur ¬! ¼çmygô_ur zNn=ó™r& ô`£JÏiB $YYƒÏŠ ß`|¡ômr& ô`tBur‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٢٥ :‬‬
٣٢٢ 
«!$# ’n<Î)ur 3 4’s+øOâqø9$# Íourö•ãèø9$$Î/ y7|¡ôJtGó™$# ωs)sù Ö`Å¡øtèC uqèdur «!$# ’n<Î) ÿ¼çmygô_ur öNÎ=ó¡ç„ `tBur * )

[ ٢٢ : ‫ ( ] ﻟﻘﻤﺎﻥ‬Í‘qãBW{$# èpt7É)»tã
.. ‫ ﻟﻪ ﰲ ﺍﻧﻘﻴﺎﺩﻩ ﻭﺧﻀﻮﻋﻪ‬‫ ﻓﻬﻮ ﺧﺎﻟﺺ‬، ‫ﺎﹰ ﻟﺸﻲﺀ‬‫ﻠﹶﻤ‬‫ﻓﺎﻟﺸﻲﺀ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺳ‬
Èb$tƒÈqtFó¡o„ ö@yd @@ã_t•Ïj9 $VJn=y™ Wxã_u‘ur tbqÝ¡Å3»t±tFãB âä!%x.uŽà° ÏmŠÏù Wxã_§‘ WxsWtB ª!$# z>uŽŸÑ )

[ ٢٩ : ‫ ( ] ﺍﻟﺰﻣﺮ‬4 ¸xsWtB
.. ‫ ﻭﺑﺎﻟﺘﺎﱄ ﳒﹼﺎﻩ‬، ‫ﻭﺳﻠﱠﻢ ﺍﻟﺸﻲﺀ ﻳﻌﲏ ﺧﻠﹼﺼﻪ‬
] ( 3 zN¯=y™ ©!$# £`Å6»s9ur Ì•øBF{$# †Îû óOçFôãt“»uZtGs9ur óOçFù=ϱxÿ©9 #ZŽ•ÏWŸ2 öNßgs31u‘r& öqs9ur )
[ ٤٣ : ‫ﺍﻷﻧﻔﺎﻝ‬
.. ‫ﻭﺍﻟﺴﻼﻡ ﻫﻮ ﻧﻘﻴﺾ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ‬
[ ١٦ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬ÉO»n=¡¡9$# Ÿ@ç7ß™ ¼çmtRºuqôÊÍ‘ yìt7©?$# ÇÆtB ª!$# ÏmÎ/ “ωôgtƒ )

[ ٢٥ : ‫ ( ] ﻳﻮﻧﺲ‬ÉO»n=¡¡9$# Í‘#yŠ 4’n<Î) (#þqããô‰tƒ ª!$#ur )

‫ ﻟﺴﻼﻣﺘﻪ ﺟﻞﹼ ﻭﻋﻼ ﻣﻦ ﺍﻟﻨﻘﺺ‬، ‫ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺴﲎ‬‫ ﻓﺎﻟﺴﻼﻡ ﺍﺳﻢ‬.. ‫ﻟﺬﻟﻚ‬
.. ‫ﻭﺍﻟﻌﻴﺐ ﻭﺍﻟﻔﻨﺎﺀ‬
[ ٢٣ : ‫ ( ] ﺍﳊﺸﺮ‬ãN»n=¡¡9$# â¨r‘‰à)ø9$# à7Î=yJø9$# uqèd žwÎ) tm»s9Î) Iw ”Ï%©!$# ª!$# uqèd )

‫ﻪ – ﺇﺿﺎﻓﺔ‬‫ ( ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺮﺍﻩ ﻣﺸﺘﻘﹼﺎﹰ ﻣﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻷﻧ‬ß`»yJøŠn=ß™ ) ‫ﻭﺍﺳﻢ‬
، ‫ﻻﻧﻘﻴﺎﺩﻩ ﻭﺧﻀﻮﻋﻪ ﻭﺧﻼﺻﻪ ﷲ ﺗﻌﺎﱃ – ﺍﻧﻘﺎﺩ ﻭﺧﻀﻊ ﻟﻪ ﻣﺎ ﱂ ﳜﻀﻊ ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ‬
..... ‫ ﻭﺍﻹﻧﺲ ﻭﺍﻟﻄﲑ ﻭﺍﻟﺮﻳﺢ‬‫ﻓﻘﺪ ﺍﻧﻘﺎﺩ ﻟﻪ ﻭﺧﻀﻊ ﺍﳉﻦ‬
[ ١٧ : ‫ ( ] ﺍﻟﻨﻤﻞ‬ÎŽö•©Ü9$#ur ħRM}$#ur Çd`Éfø9$# z`ÏB ¼çnߊqãZã_ z`»yJø‹n=Ý¡Ï9 uŽÅ³ãmur )

[ ١٢ : ‫ ( ( ] ﺳﺒﺄ‬Ö•öky- $ygãm#uru‘ur Ö•öky- $yd–r߉äî yxƒÌh•9$# z`»yJø‹n=Ý¡Ï9ur )

‫‪٣٢٣ ‬‬
‫ﻭﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺱ ‪ ،‬ﻝ ‪ ،‬ﻡ ( ‪ ،‬ﺍﻻﺳﺘﺴﻼﻡ ﻭﺍﳋﻀﻮﻉ ﻭﺍﳌﻬﺎﺩﻧﺔ ‪..‬‬
‫) ‪Wx‹Î6y™ öNÍköŽn=tã ö/ä3s9 ª!$# Ÿ@yèy_ $yJsù zNn=¡¡9$# ãNä3øŠs9Î) (#öqs)ø9r&ur öNä.qè=ÏF»s)ムöNn=sù öNä.qä9u”tIôã$# ÈbÎ*sù‬‬

‫( ] ﺍﻟﻨﺴﺎﺀ ‪[ ٩٠ :‬‬
‫) ‪ ] ( 4 ¥äþqß™ `ÏB ã@yJ÷ètR $¨Zà2 $tB zOn=¡¡9$# (#âqs)ø9r'sù‬ﺍﻟﻨﺤﻞ ‪[ ٢٨ :‬‬
‫ﻭﺍﻟﺴ‪‬ﻠﹾﻢ ﻫﻮ ﺍﳋﻼﺹ ﻣﻦ ﺍﳊﺮﺏ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﳋﻀﻮﻉ ﻟﻸﻣﺮ ‪ ..‬ﻭﻟﺬﻟﻚ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﳒﻨﺢ ﻟﻠﺴ‪‬ﻠﹾﻢ ﺇﻥ ﺟﻨﺢ ﺍﻷﻋﺪﺍﺀ ﻟﻪ ‪ ،‬ﻣﻨﻘﺎﺩﻳﻦ ﻭﺧﺎﺿﻌﲔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) * ‪ ] ( 4 «!$# ’n?tã ö@©.uqs?ur $olm; ôxuZô_$$sù ÄNù=¡¡=Ï9 (#qßsuZy_ bÎ)ur‬ﺍﻷﻧﻔﺎﻝ ‪[ ٦١ :‬‬
‫ﻭﺑﺎﳌﻘﺎﺑﻞ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻻﱠ ﻧﺪﻋﻮ ﺇﱃ ﺍﻟﺴ‪‬ﻠﹾﻢ ﺇﻥ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻫﻮﺍﻥﹲ ﻟﻸﻣ‪‬ﺔ ﻭﱂ ﳛﻘﹼﻖ‬
‫ﺍﻧﻘﻴﺎﺩ ﺍﻷﻋﺪﺍﺀ ﻭﺧﻀﻮﻋﻬﻢ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( tböqn=ôãF{$# ÞOçFRr&ur ÉOù=¡¡9$# ’n<Î) (#þqããô‰s?ur (#qãZÎgs? Ÿxsù‬ﳏﻤﺪ ‪[ ٣٥ :‬‬
‫ﻭﺍﻻﺳﺘﺴﻼﻡ ﻫﻮ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺱ ‪ ،‬ﻝ ‪ ،‬ﻡ ( ‪..‬‬
‫) ‪ ] ( tbqßJÎ=ó¡tFó¡ãB tPöqu‹ø9$# ç/èf ö@t/ ÇËÎÈ tbrçŽ|À$uZs? Ÿw ö/ä3s9 $tB‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ٢٦ – ٢٥ :‬‬
‫ﻭﺍﻟﺴ‪‬ﻠﱠﻢ ﻫﻮ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺱ ‪ ،‬ﻝ ‪ ،‬ﻡ ( ‪ ،‬ﻓﻬﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻳ‪‬ﺮﺗﻘﻰ ﺑﻪ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺸﻲﺀ ﺑﻐﻴﺔ ﺇﺧﻀﺎﻋﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳌﹸﺮﺍﺩ ‪..‬‬
‫) ‪$VJ¯=ß™ ÷rr& ÇÚö‘F{$# ’Îû $Z)xÿtR zÓÈötGö;s? br& |M÷èsÜtGó™$# ÈbÎ*sù öNåkÝÎ#{•ôãÎ) y7ø‹n=tã uŽã9x. tb%x. bÎ)ur‬‬

‫‪ ] ( 4 7ptƒ$t«Î/ NåkuŽÏ?ù'tFsù Ïä!$yJ¡¡9$# ’Îû‬ﺍﻷﻧﻌﺎﻡ ‪[ ٣٥ :‬‬

‫ﻭﻛﻠﻤﺔ ) ™‪ ( OŠÎ=y‬ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮ‪‬ﺗﲔ ﺗﺄﰐ ﻓﻴﻬﻤﺎ ﺻﻔﺔ ﻟﻠﻘﻠﺐ ﺍﳋﺎﻟﺺ ﻣﻦ‬
‫ﺍﻟﺸﺮﻙ ﻭﺍﻟﺬﻧﻮﺏ ‪ ،‬ﺍﳌﻨﻘﺎﺩ ﺍﳋﺎﺿﻊ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( 5OŠÎ=y™ 5=ù=s)Î/ ©!$# ’tAr& ô`tB žwÎ) ÇÑÑÈ tbqãZt/ Ÿwur ×A$tB ßìxÿZtƒ Ÿw tPöqtƒ‬ﺍﻟﺸﻌﺮﺍﺀ ‪– ٨٨ :‬‬
‫‪[ ٨٩‬‬
‫‪٣٢٤ ‬‬
‫) * ‪ ] ( AOŠÎ=y™ 5=ù=s)Î/ ¼çm-/u‘ uä!%y` øŒÎ) ÇÑÌÈ zNŠÏdºt•ö/Z} ¾ÏmÏGyè‹Ï© `ÏB žcÎ)ur‬ﺍﻟﺼﺎﻓﺎﺕ ‪٨٣ :‬‬
‫– ‪[ ٨٤‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( úüÏJÎ=ó¡ãB‬ﺻﻔﺔﹲ ﺗ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻨﻘﺎﺩﻳﻦ ﺍﳋﺎﺿﻌﲔ ‪..‬‬
‫) &‪ ] ( tûüÏJÎ=ó¡ãB ’ÎTqè?ù&ur ¥’n?tã (#qè=÷ès? žwr‬ﺍﻟﻨﻤﻞ ‪[ ٣١ :‬‬

‫) ‪ ] ( 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%‬ﺍﻟﻨﻤﻞ ‪٣٨ :‬‬
‫[‬
‫( ﺗ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻨﻘﺎﺩﻳﻦ ﺍﳋﺎﺿﻌﲔ ﲜﻮﺍﺭﺣﻬﻢ‬ ‫‪cqßJÎ=ó¡•B‬‬ ‫ﻭﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ )‬
‫ﻭﺃﻋﻤﺎﳍﻢ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﻌﺎﺋﺮﻩ ‪..‬‬
‫) )‪ ] ( šcqßJÎ=ó¡•B Nßgsù $uZÏG»tƒ$t«Î/ ß`ÏB÷sム`tB žwÎ) ßìÏJó¡è@ bÎ‬ﺍﻟﻨﻤﻞ ‪[ ٨١ :‬‬

‫) ‪ ] ( tûüÏJÎ=ó¡ãB (#qçR%Ÿ2ur $uZÏG»tƒ$t«Î/ (#qãZtB#uä tûïÏ%©!$#‬ﺍﻟﺰﺧﺮﻑ ‪[ ٦٩ :‬‬

‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( šcqßJÎ=ó¡•B Nßgsù‬ﻧﺮﺍﻫﺎ ﺗﺼﻒ ﻟﻨﺎ ﺣﺎﳍﻢ ﺑﻌﺪ ﺇﳝﺎ‪‬ﻢ ﺑﺂﻳﺎﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺼﻒ ﻟﻨﺎ ﺧﻀﻮﻋﻬﻢ ﻭﺍﻧﻘﻴﺎﺩﻫﻢ ﻭﺗﻄﺒﻴﻘﻬﻢ ﻟﻠﺸﻌﺎﺋﺮ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺁﻳﺎﺕ ﺍﷲ‬
‫( ﻧﺮﺍﻫﺎ – ﺃﻳﻀﺎﹰ – ﺗﺼﻒ‬ ‫‪tûüÏJÎ=ó¡ãB (#qçR%Ÿ2ur‬‬ ‫ﺗﻌﺎﱃ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺧﻀﻮﻋﻬﻢ ﻟﺸﻌﺎﺋﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻌﻤﻞ ﺑﺄﺣﻜﺎﻡ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻋﻤﻠﻮﺍ ‪‬ﺎ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﻈﻬﺮ ﻭﺍﺿﺤﺔﹰ ﺟﻠﻴ‪‬ﺔﹰ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) )‪ ] ( tûüÏJÎ=ó¡•B LäêYä. bÎ) (#þqè=©.uqs? Ïmø‹n=yèsù «!$$Î/ LäêYtB#uä ÷LäêYä. bÎ‬ﻳﻮﻧﺲ ‪[ ٨٤ :‬‬

‫ﻓﺎﻟﺬﻱ ﺍﻃﻤﺄﻥﱠ ﻭﺻﺪ‪‬ﻕ ﺑﻘﻠﺒﻪ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ) )‪ ( «!$$Î/ LäêYtB#uä ÷LäêYä. bÎ‬ﻓﺈﻥﱠ ﺍﻟﺘﻮﻛﹼﻞ‬
‫ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﳋﻀﻮﻉ ﻷﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﻌﺎﺋﺮﻩ ﺍﻟﱵ ﳛﻤﻠﻬﺎ‬
‫ﻣﻨﻬﺠﻪ ) ‪.. ( tûüÏJÎ=ó¡•B LäêYä. bÎ) (#þqè=©.uqs? Ïmø‹n=yèsù‬‬
٣٢٥ 
‫ ﻷﻥﱠ ﺍﻟﺸﻌﺎﺋﺮ‬، ‫ ﻭﻋﻠﻰ ﻋﺪﻡ ﺇﺳﻼﻣﻪ‬، ‫ﻭﺑﺎﻟﺘﺎﱄ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺸﺮ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺇﺳﻼﻡ ﺍﳌﺮﺀ‬
‫ﺓ ﰲ ﻋـﺎﱂ‬‫ ﻫﻲ ﻣﺴﺎﺋﻞ ﻣﺸﺎﻫﺪ‬، ‫ﺎ ﻭﳜﻀﻊ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ ﺍﻟﱵ ﻳﻨﻘﺎﺩ‬، ‫ﺔ‬‫ﻭﺍﻷﻋﻤﺎﻝ ﺍﳊﺴﻴ‬
‫ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻣﺴﺄﻟﺔ‬‫ﺭ ﻟﻨﺎ ﻃﻠﺐ‬‫ﺼﻮ‬‫ ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳ‬.. ‫ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ‬‫ﺍﳊﺲ‬
.. ‫ﺔﹲ ﻳﺮﺍﻫﺎ ﺍﻟﺒﺸﺮ‬‫ ﻫﻲ ﺃﻋﻤﺎﻝﹲ ﺣﺴﻴ‬، ‫ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺑﺎﳉﻮﺍﺭﺡ‬، ‫ ﻓﺘﻄﺒﻴﻖ ﺍﻟﺸﻌﺎﺋﺮ‬، ‫ﺍﻹﺳﻼﻡ‬
] ( šcqßJÎ=ó¡ãB $¯Rr'Î/ ô‰ygô©$#ur «!$$Î/ $¨YtB#uä «!$# â‘$|ÁRr& ß`øtwU šcq•ƒÍ‘#uqysø9$# š^$s% )
[ ٥٢ : ‫ﺁﻝ ﻋﻤﺮﺍﻥ‬
[ ٦٤ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬šcqßJÎ=ó¡ãB $¯Rr'Î/ (#r߉ygô©$# (#qä9qà)sù (#öq©9uqs? bÎ*sù )

$oY¯Rr'Î/ ô‰pkô-$#ur $¨YtB#uä (#þqä9$s% ’Í<qß™t•Î/ur †Î1 (#qãYÏB#uä ÷br& z`¿ÎiƒÍ‘#uqysø9$# ’n<Î) àMø‹ym÷rr& øŒÎ)ur )
[ ١١١ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbqßJÎ=ó¡ãB
‫ ﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﳋﻀﻮﻉ ﻟﺸﻌﺎﺋﺮ ﺍﷲ ﺗﻌﺎﱃ‬، ‫ﻭﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﺮﺿﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻘﺒﻠﻪ‬
‫ ﳜﻀﻊ ﺑﻪ ﻟﺸﻌﺎﺋﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻭﺍﻣﺮﻩ ﻓﻠﻦ‬‫ﻪ ﺇﱃ ﻋﻤﻞﹴ ﺣﺴﻲ‬‫ﺘﺮﺟﹺﻢ ﺇﳝﺎﻧ‬‫ ﻓﻤﻦ ﱂ ﻳ‬، ‫ﻭﺃﻭﺍﻣﺮﻩ‬
.. ‫ ﺩﻳﻦ‬‫ﻘﺒﻞ ﻣﻨﻪ ﺃﻱ‬‫ﻳ‬
[ ١٩ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬3 ÞO»n=ó™M}$# «!$# y‰YÏã šúïÏe$!$# ¨bÎ) )

‫ ( ] ﺁﻝ‬z`ƒÌ•Å¡»y‚ø9$# z`ÏB Íot•ÅzFy$# ’Îû uqèdur çm÷YÏB Ÿ@t6ø)ム`n=sù $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur )
[ ٨٥ : ‫ﻋﻤﺮﺍﻥ‬
‫ﻌﺖ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﺮﺳﻞ‬‫ﻴ‬‫ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﱠ ﺍﻟﺸﻌﺎﺋﺮ ﻗﺪ ﺿ‬‫ﺒﻴ‬‫ﻭﰲ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻳ‬
.. ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
8yqçR yìtB $oYù=yJym ô`£JÏBur tPyŠ#uä Ïp-ƒÍh‘èŒ `ÏB z`¿ÍhŠÎ;¨Y9$# z`ÏiB NÍköŽn=tã ª!$# zNyè÷Rr& z`ƒÏ%©!$# y7Í´¯»s9'ré& )

Ç`»uH÷q§•9$# àM»tƒ#uä ÷LÏiø‹n=tæ 4’n?÷Gè? #sŒÎ) 4 !$oYø‹u;tGô_$#ur $uZ÷ƒy‰yd ô`£JÏBur Ÿ@ƒÏäÂuŽó Î)ur tLìÏdºt•ö/Î) Ïp-ƒÍh‘èŒ `ÏBur
٣٢٦ 
(#qãèt7¨?$#ur no4qn=¢Á9$# (#qãã$|Êr& ì#ù=yz öNÏdω÷èt/ .`ÏB y#n=sƒmú * ÇÎÑÈ ) $|‹Å3ç/ur #Y‰£Úß™ (#r”•yz

[ ٥٩ – ٥٨ : ‫ ( ] ﻣﺮﱘ‬$†‹xî tböqs)ù=tƒ t$öq|¡sù ( ÏNºuqpk¤¶9$#

‫ﻲ ﲟﺎ ﳛﻤﻠﻪ‬‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﳋﻀﻮﻉ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﺍﻟﻌﻤﻞ ﺍﳊﺴ‬
‫ﻌﺖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺳﺎﻻﺕ‬‫ﻴ‬‫ ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻌﺎﺋﺮ ﻗﺪ ﺿ‬، ‫ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻣﻦ ﺷﻌﺎﺋﺮ ﻭﻋﺒﺎﺩﺍﺕ‬
‫ﻄﻠﻖ – ﺑﺎﻟﻨﺴﺒﺔ‬‫ ( ﱂ ﺗ‬tûüÏHÍ>ó¡çRùQ$# ) ‫ ﻟﺬﻟﻚ ﻧﺮﻯ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺃﻥﱠ ﻛﻠﻤﺔ‬، ‫ﺍﻟﺴﺎﺑﻘﺔ‬
‫ ﻭﻣﻦ ﻋﺎﺻﺮﻫﻢ ﻭﺍﻧﻘﺎﺩ ﻣﻌﻬﻢ ﻟﺸﻌﺎﺋﺮ‬، ‫ﻟﻠﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ – ﺇﻻﱠ ﻋﻠﻰ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
.. ‫ﺍﷲ ﺗﻌﺎﱃ‬
|MRr& y7¨RÎ) ( !$¨YÏB ö@¬7s)s? $uZ-/u‘ ã@ŠÏè»yJó™Î)ur ÏMø•t7ø9$# z`ÏB y‰Ïã#uqs)ø9$# ÞO¿Ïdºt•ö/Î) ßìsùö•tƒ øŒÎ)ur )
$tRÍ‘r&ur y7©9 ZpyJÎ=ó¡•B Zp¨Bé& !$uZÏF-ƒÍh‘èŒ `ÏBur y7s9 Èû÷üyJÎ=ó¡ãB $uZù=yèô_$#ur $uZ-/u‘ ÇÊËÐÈ ÞOŠÎ=yèø9$# ßìŠÏJ¡¡9$#

[ ١٢٨ – ١٢٧ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬ÞOŠÏm§•9$# Ü>#§q-G9$# |MRr& y7¨RÎ) ( !$oYø‹n=tã ó=è?ur $oYs3Å™$uZtB

“ω÷èt/ .`ÏB tbr߉ç7÷ès? $tB Ïm‹Ï^t7Ï9 tA$s% øŒÎ) ßNöqyJø9$# z>qà)÷ètƒ uŽ|Øym øŒÎ) uä!#y‰pkà- öNçGYä. ÷Pr& )
¼ã&s! ß`øtwUur #Y‰Ïnºur $Yg»s9Î) t,»ysó™Î)ur Ÿ@ŠÏè»yJó™Î)ur zO¿Ïdºt•ö/Î) y7ͬ!$t/#uä tm»s9Î)ur y7yg»s9Î) ߉ç7÷ètR (#qä9$s%

[ ١٣٣ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tbqßJÎ=ó¡ãB

š^$s% ( «!$# ’n<Î) ü“Í‘$|ÁRr& ô`tB tA$s% t•øÿä3ø9$# ãNåk÷]ÏB 4†|¤ŠÏã ¡§ymr& !$£Jn=sù * )
: ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬šcqßJÎ=ó¡ãB $¯Rr'Î/ ô‰ygô©$#ur «!$$Î/ $¨YtB#uä «!$# â‘$|ÁRr& ß`øtwU šcq•ƒÍ‘#uqysø9$#
[ ٥٢
z`ÏB tb%x. $tBur $VJÎ=ó¡•B $Zÿ‹ÏZym šc%x. `Å3»s9ur $|‹ÏR#uŽóÇnS Ÿwur $wƒÏŠqåku‰ ãNŠÏdºt•ö/Î) tb%x. $tB )
[ ٦٧ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûüÏ.ÎŽô³ßJø9$#
٣٢٧ 
$oY¯Rr'Î/ ô‰pkô-$#ur $¨YtB#uä (#þqä9$s% ’Í<qß™t•Î/ur †Î1 (#qãYÏB#uä ÷br& z`¿ÎiƒÍ‘#uqysø9$# ’n<Î) àMø‹ym÷rr& øŒÎ)ur )
[ ١١١ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbqßJÎ=ó¡ãB

“ÎŽ•Ï.õ‹s?ur ’ÍG$s)¨B /ä3ø‹n=tæ uŽã9x. tb%x. bÎ) ÉQöqs)»tƒ ¾ÏmÏBöqs)Ï9 tA$s% øŒÎ) ?yqçR r't6tR öNÍköŽn=tã ã@ø?$#ur * )

ö/ä3ø‹n=tæ öNä.á•øBr& ô`ä3tƒ Ÿw ¢OèO öNä.uä!%x.uŽà°ur öNä.{•øBr& (#þqãèÏHødr'sù àMù=ž2uqs? «!$# ’n?yèsù «!$# ÏM»tƒ$t«Î/

žwÎ) y“Ì•ô_r& ÷bÎ) ( @•ô_r& ô`ÏiB /ä3çGø9r'y™ $yJsù öNçFøŠ©9uqs? bÎ*sù ÇÐÊÈ Èbrã•ÏàZè? Ÿwur ¥’n<Î) (#þqàÒø%$# ¢OèO Zp£Jäî

[ ٧٢ – ٧١ : ‫ ( ] ﻳﻮﻧﺲ‬tûüÏHÍ>ó¡ßJø9$# šÆÏB tbqä.r& ÷br& ßNö•ÏBé&ur ( «!$# ’n?tã

‫ ﻓﺈﻥﱠ ﺷﻌﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ‬، ‫ﺎ‬‫ ﺍﻟﱵ ﺗﻜﻔﹼﻞ ﺍﷲ ﺗﻌﺎﱃ ﲝﻔﻆ ﻛﺘﺎ‬، ‫ﺎ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬‫ﺃﻣ‬
) ‫ ﻭﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺻﻔﺔ‬، ‫ ﻭﻻ ﳝﻜﻦ ﺗﻀﻴﻴﻌﻬﺎ‬، ( ‫ ﺍﶈﻔﻮﻅ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻨﺺ‬
، ‫ﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻨﻘﺎﺩﻳﻦ ﺍﳋﺎﺿﻌﲔ ﲜﻮﺍﺭﺣﻬﻢ ﻣﻦ ﺃﺗﺒﺎﻉ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬‫ ( ﺗ‬tûüÏHÍ>ó¡çRùQ$#
.. ‫ﺒﻌﻲ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬‫ﻓﻬﺬﻩ ﺍﻟﺼﻔﺔ ﺃﺻﺒﺤﺖ ﳏﺼﻮﺭﺓﹰ ﰲ ﻣﺘ‬
] ( $YYƒÏŠ zN»n=ó™M}$# ãNä3s9 àMŠÅÊu‘ur ÓÉLyJ÷èÏR öNä3ø‹n=tæ àMôJoÿøCr&ur öNä3oYƒÏŠ öNä3s9 àMù=yJø.r& tPöqu‹ø9$# )
[ ٥ : ‫ﺍﳌﺎﺋﺪﺓ‬
‫ﺆﺗـﻮﺍ‬‫ﺨﺎﻃﺐ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺬﻳﻦ ﱂ ﻳ‬‫ ﺑﺄﻥ ﻳ‬r ‫ﻭﻟﺬﻟﻚ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺭﺳﻮﻟﻪ‬
‫ﲔ ( ﺑﺄﻥ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﻦ ﺧﻼﻟﻪ ﺇﻗﺎﻣﺔ ﺷـﻌﺎﺋﺮ ﺍﷲ‬‫ﺍﻟﻜﺘﺎﺏ ) ﺍﻷﻣﻴ‬
.. ‫ﻢ ﺇﱃ ﻃﺮﻳﻖ ﺍﳍﺪﻯ‬ ‫ ﻟﻠﻮﺻﻮﻝ‬، ‫ ﻭﺍﻟﻌﻤﻞ ﺑﺄﺣﻜﺎﻣﻪ‬، ‫ﺗﻌﺎﱃ‬
cÎ)¨r ( (#ry‰tF÷d$# ωs)sù (#qßJn=ó™r& ÷bÎ*sù 4 óOçFôJn=ó™r&uä z`¿Íh‹ÏiBW{$#ur |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©#Ïj9 @è%ur )

[ ٢٠ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬ÏŠ$t6Ïèø9$$Î/ 7Ž•ÅÁt/ ª!$#ur 3 à÷»n=t6ø9$# š•ø‹n=tã $yJ¯RÎ*sù (#öq©9uqs?

‫ﺎ ﺩﺍﺧﻞ ﺇﻃﺎﺭ‬‫ ﻓﺘﺪﻭﺭ ﺩﻻﻻ‬، ‫ ﻥ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬، ‫ ﻡ‬، ‫ﺎ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺃ‬‫ﺃﻣ‬
.. ‫ ﻭﺳﻜﻦ ﺍﻟﻘﻠﺐ ﲡﺎﻫﻪ‬، ‫ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ‬، ‫ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﻟﻴﻪ‬، ‫ﺍﻟﺜﻘﺔ ﺑﺎﻟﺸﻲﺀ‬
‫‪٣٢٨ ‬‬
‫ﻓﺄﻣﻦ ﻓﻼﻥﹲ ﻓﻼﻧﺎﹰ ﻋﻠﻰ ﺍﻟﻮﺩﻳﻌﺔ ) ﺍﻷﻣﺎﻧﺔ ( ‪ ،‬ﻭﺛﻖ ﺑﻪ ‪ ،‬ﻭﺍﻃﻤﺄﻥ ﺇﻟﻴﻪ ﺑﺄﻧ‪‬ﻪ ﺳﻴﻌﻴﺪ ﻫﺬﻩ‬
‫ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﻹﻗﺎﻣﺔ ﺑﺮﻫﺎﻥ‪ ‬ﻭﺩﻟﻴﻞ ﺣﺴ‪‬ﻲ ﻋﻠﻴﻪ ‪ ،‬ﻓﺎﻟﺬﻱ ﺃﻣﻦ ) ﺍﻵﻣﻦ ( ﻳﺜﻖ‬
‫ﻭﻳﻄﻤﺌﻦ ﻏﻴﺒﺎﹰ ﺑﺎﳌﹸﺆﲤﻦ ) ﺍﳌﻮﺛﻮﻕ ﺑﻪ ( ‪..‬‬
‫) ‪ ] ( ¼çmtFuZ»tBr& z`ÏJè?øt$# “Ï%©!$# ÏjŠxsã‹ù=sù $VÒ÷èt/ Nä3àÒ÷èt/ z`ÏBr& ÷bÎ*sù‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٨٣ :‬‬

‫* ‪çm÷ZtBù's? bÎ) ô`¨B Oßg÷YÏBur y7ø‹s9Î) ÿ¾ÍnÏjŠxsム9‘$sÜZÉ)Î/ çm÷ZtBù's? bÎ) ô`tB É=»tGÅ3ø9$# È@÷dr& ô`ÏBur‬‬ ‫)‬
‫‪ ] ( 3 $VJͬ!$s% Ïmø‹n=tã |MøBߊ $tB žwÎ) y7ø‹s9Î) ÿ¾ÍnÏjŠxsムžw 9‘$oYƒÏ‰Î/‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٧٥ :‬‬
‫ﻭﺃﻣﻦ ﻓﻼﻥﹲ ‪ ،‬ﺳﻜﻦ ﻗﻠﺒﻪ ﻭﻃﻤﺄﻥﹼ ﻭﱂ ﳜﻒ ‪..‬‬
‫) &‪ ] ( «!$# É>#x‹tã ô`ÏiB ×pu‹Ï±»xî öNåkuŽÏ?ù's? br& (#þqãZÏBr'sùr‬ﻳﻮﺳﻒ ‪[ ١٠٧ :‬‬

‫) &‪ ] ( uÚö‘F{$# ãNÍkÍ5 ª!$# y#Å¡øƒs† br& ÏN$t«ÍhŠ¡¡9$# (#rã•s3tB tûïÏ%©!$# z`ÏBr'sùr‬ﺍﻟﻨﺤﻞ ‪[ ٤٥ :‬‬
‫ﻓﺎﻷﻣ‪‬ﻦ ﻫﻮ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺳﻜﻦ ﺍﻟﻘﻠﺐ ﻭﻋﺪﻡ ﺍﳋﻮﻑ ‪..‬‬
‫) ‪] ( tbr߉tGôg•B Nèdur ß`øBF{$# ãNßgs9 y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur (#qãZtB#uä tûïÏ%©!$#‬‬
‫ﺍﻷﻧﻌﺎﻡ ‪[ ٨٢ :‬‬
‫ﻭﻟﺬﻟﻚ ﻓﻜﻠﻤﺔ ) ‪ ( `ÏB÷sßJø9$#‬ﻫﻲ ﺍﺳﻢ ﺻﻔﺔ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ )‬
‫‪ ( `ÏB÷sßJø9$#‬ﱂ ﺗﺮﺩ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺇﻻﹼ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ﻛﺼﻔﺔ ﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪] ( ß`ÏB÷sßJø9$# ãN»n=¡¡9$# â¨r‘‰à)ø9$# à7Î=yJø9$# uqèd žwÎ) tm»s9Î) Iw ”Ï%©!$# ª!$# uqèd‬ﺍﳊﺸﺮ ‪[ ٢٣ :‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻟﻮﺛﻮﻕ ﻭﺍﻟﺘﺼﺪﻳﻖ ﲟﺴﺎﺋﻞ ﻏﻴﺒﻴ‪‬ﺔ ‪ ،‬ﻟﻴﺴﺖ‬
‫ﺣﺴﻴ‪‬ﺔ ﻣ‪‬ﺸﺎﻫﺪﺓ ﺗ‪‬ﺤﻴﻂ ‪‬ﺎ ﺍﳊﻮﺍﺱ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳊﺲ‪ ‬ﻛﻤﺴﺎﺋﻞ ﺍﻹﺳﻼﻡ ‪ ..‬ﻭﻟﺬﻟﻚ‬
‫ﻋﻨﺪﻣﺎ ﻳ‪‬ﺮﻓﹶﻊ ﻏﻄﺎﺀُ ﺍﻟﻐﻴﺐ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻳ‪‬ﺼﺒﺢ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﻻ ﻣﻌﲎ ﻟﻪ ‪ ،‬ﻓﻼ ﻳﻨﻔﻊ‬
‫ﺍﻹﳝﺎﻥ ﲟﺴﺎﺋﻞ ﺭ‪‬ﻓﻊ ﻋﻨﺎ ﻏﻄﺎﺀ ﺍﻟﻐﻴﺐ ‪..‬‬
٣٢٩ 
3 y7În/u‘ ÏM»tƒ#uä âÙ÷èt/ š†ÎAù'tƒ ÷rr& y7•/u‘ u’ÎAù'tƒ ÷rr& èps3Í´¯»n=yJø9$# ÞOßgu‹Ï?ù's? br& HwÎ) tbrã•ÝàZtƒ ö@yd )
ôMt6|¡x. ÷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

[ ١٥٨ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbrã•ÏàtFYãB $¯RÎ) (#ÿrã•ÏàtGR$# È@è% 3 #ZŽö•yz $pkÈ]»yJƒÎ) þ’Îû

‫ ﻓﺎﻟﻘﻠﺐ ﻫﻮ ﺳﺎﺣﺔ‬، ‫ﺔ ﻓﺈﻥﱠ ﺳﺎﺣﺘﻪ ﻫﻲ ﺍﻟﻘﻠﺐ‬‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﲟﺴﺎﺋﻞ ﻏﻴﺒﻴ‬
‫ ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﻠﺐ ﻳﺮﺗﺒﻂ‬.. ‫ ﻭﺍﳉﻮﺍﺭﺡ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻫﻲ ﺳﺎﺣﺔ ﺍﻹﺳﻼﻡ‬، ‫ﺍﻹﳝﺎﻥ‬
.. ‫ ﻭﻻ ﻳﺮﺗﺒﻂ ﺑﻪ ﺍﻹﺳﻼﻡ‬، ‫ﺑﻪ ﺍﻹﳝﺎﻥ‬
$¨YtB#uä (#þqä9$s% šúïÏ%©!$# z`ÏB Ì•øÿä3ø9$# ’Îû tbqããÌ•»|¡ç„ šúïÏ%©!$# y7Râ“øts† Ÿw ãAqß™§•9$# $yg•ƒr'¯»tƒ * )

[ ٤١ : ‫ ¡ ( ] ﺍﳌﺎﺋﺪﺓ‬öNßgç/qè=è% `ÏB÷sè? óOs9ur óOÎgÏdºuqøùr'Î/

4’n?tã $oYôÜt/§‘ br& Iwöqs9 ¾ÏmÎ/ ”ωö7çFs9 ôNyŠ$Ÿ2 bÎ) ( %¸ñÌ•»sù 4†y›qãB ÏdQé& ߊ#xsèù yxt7ô¹r&ur )

[ ١٠ : ‫ ( ] ﺍﻟﻘﺼﺺ‬šúüÏZÏB÷sßJø9$# z`ÏB šcqä3tGÏ9 $ygÎ6ù=s%

È@äzô‰tƒ $£Js9ur $oYôJn=ó™r& (#þqä9qè% `Å3»s9ur (#qãZÏB÷sè? öN©9 @è% ( $¨YtB#uä Ü>#{•ôãF{$# ÏMs9$s% * )
[ ١٤ : ‫ ( ( ] ﺍﳊﺠﺮﺍﺕ‬öNä3Î/qè=è% ’Îû ß`»yJƒM}$#

[ ٢٢ : ‫ﺎﺩﻟﺔ‬‫ ( ( ] ﺍ‬çm÷YÏiB 8yrã•Î/ Nèdy‰-ƒr&ur z`»yJƒM}$# ãNÍkÍ5qè=è% ’Îû |=tFŸ2 y7Í´¯»s9'ré& )

‫ ﻭﻫﻮ ﺑﺬﻟﻚ ﳜﺘﻠﻒ ﻋﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ‬، ‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻹﳝﺎﻥ ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ‬
( ‫ﻢ‬‫ ﺇﳝﺎ‬‫ ﻭﻟﺬﻟﻚ ﻳﻄﻠﺐ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﺬﻱ ﻳﻄﹼﻠﻊ ﻋﻠﻰ ﺣﻘﻴﻘﺔ‬، ‫ﻳﺸﻬﺪﻩ ﺍﻟﺒﺸﺮ‬
‫ ﻛﻤﺎ ﻫﻮ‬، ‫ﻢ‬‫ ﻭﻻ ﻳﻄﻠﺒﻮﻥ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺸﻬﺪﻭﺍ ﻋﻠﻰ ﺇﳝﺎ‬، ‫ﺃﻥ ﻳﻜﺘﺒﻬﻢ ﻣﻊ ﺍﻟﺸﺎﻫﺪﻳﻦ‬
‫ ﻓﺎﻹﳝﺎﻥ ﻣﺴﺄﻟﺔ ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ‬، ‫ﺍﳊﺎﻝ ﻋﻨﺪﻣﺎ ﻃﻠﺒﻮﺍ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺇﺳﻼﻣﻬﻢ‬
..
‫‪٣٣٠ ‬‬
‫) ‘‪ ] ( šúïωÎg»¤±9$# yìtB $oYö;çFò2$$sù tAqß™§•9$# $oY÷èt7¨?$#ur |Mø9t“Rr& !$yJÎ/ $¨YtB#uä !$oY-/u‬ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫‪[ ٥٣ :‬‬
‫) ‪ ] ( tûïωÎg»¤±9$# yìtB $uZö;çGø.$$sù $¨YtB#uä !$uZ-/u‘ tbqä9qà)tƒ‬ﺍﳌﺎﺋﺪﺓ ‪[ ٨٣ :‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺍﳊﻜﻤﺔ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﻻ ﻧﻘﻮﻝ ﻋﻦ ﺃﻱ‪ ‬ﺃﺣﺪ‪ ) ‬ﻳ‪‬ﻠﻘﻲ ﻋﻠﻴﻨﺎ ﺍﻟﺴﻼﻡ‬
‫( ﺑﺄﻧ‪‬ﻪ ﻟﻴﺲ ﻣﺆﻣﻨﺎﹰ ﻣﺒﺘﻐﲔ ﺑﺬﻟﻚ ﻋﺮﺽ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻓﻨﺤﻦ ﻛﺒﺸﺮ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳒﺰﻡ‬
‫ﺑﺈﳝﺎﻥ ﺇﻧﺴﺎﻥ ‪ ،‬ﺃﻭ ﺑﻌﺪﻡ ﺇﳝﺎﻧﻪ ‪..‬‬
‫) ‪Ío4quŠysø9$# šßt•tã šcqäótGö;s? $YZÏB÷sãB |Mó¡s9 zN»n=¡¡9$# ãNà6øŠs9Î) #’s+ø9r& ô`yJÏ9 (#qä9qà)s? Ÿwur‬‬

‫‪ ] ( $u‹÷R‘‰9$#‬ﺍﻟﻨﺴﺎﺀ ‪[ ٩٤ :‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ) ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﻷﺳﺒﺎﺏ ( ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﺧﺘﺒﺎﺭ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﺣﺘ‪‬ﻰ‬
‫ﻳ‪‬ﺘﺮﺟﻢ ﺣﻘﻴﻘﺔ ﺇﳝﺎﻧﻪ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﻗﻠﺒﻪ ﺇﱃ ﺃﻋﻤﺎﻝﹴ ﺣﺴﻴ‪‬ﺔ ‪ ،‬ﺗﻜﻮﻥ ﺷﺎﻫﺪﺍﹰ ﻋﻠﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪..‬‬
‫) &‪ ] ( tbqãZtFøÿムŸw öNèdur $¨YtB#uä (#þqä9qà)tƒ br& (#þqä.uŽøIムbr& â¨$¨Z9$# |=Å¡ymr‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪[ ٢ :‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﻠﺐ‪ ‬ﺳﺎﺣﺔﹶ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻏﻴﺒﻴ‪‬ﺔ ﻏﲑ ﺣﺴﻴ‪‬ﺔ ‪ ،‬ﻓﺈﻥﱠ‬
‫ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﻹﺳﻼﻡ ﻛﺎﻧﻘﻴﺎﺩ ‪‬ﻤﻮﻋﺔ ﺷﻌﺎﺋﺮ ﳏﺪ‪‬ﺩﺓ ﻣﺸﺎﻫﺪﺓ ﺛﺎﺑﺘﺔ ‪ ،‬ﻓﻬﻮ‬
‫ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ‪ ..‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﺍﻗﺘﺮﺍﻥ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺯ ‪،‬‬
‫ﻱ ‪ ،‬ﺩ ( ﺑﺎﻹﳝﺎﻥ ‪ ،‬ﻭﻋﺪﻡ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻹﺳﻼﻡ ﺩﻭﻥ ﺍﻹﳝﺎﻥ ‪..‬‬
‫) ‪] ( $YZ»yJƒÎ) öNèdyŠ#t“sù öNèdöqt±÷z$$sù öNä3s9 (#qãèuKy_ ô‰s% }¨$¨Z9$# ¨bÎ) â¨$¨Z9$# ãNßgs9 tA$s% tûïÏ%©!$#‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٧٣ :‬‬
‫)‪¼çmçG»tƒ#uä öNÍköŽn=tã ôMu‹Î=è? #sŒÎ)ur öNåkæ5qè=è% ôMn=Å_ur ª!$# t•Ï.èŒ #sŒÎ) tûïÏ%©!$# šcqãZÏB÷sßJø9$# $yJ¯RÎ‬‬ ‫)‬
‫—‪ ] ( $YZ»yJƒÎ) öNåkøEyŠ#y‬ﺍﻷﻧﻔﺎﻝ ‪[ ٢ :‬‬
٣٣١ 
: ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬4 $YZ»yJƒÎ) ÿ¾ÍnÉ‹»yd çmø?yŠ#y— öNà6•ƒr& ãAqà)tƒ `¨B Oßg÷YÏJsù ×ou‘qß™ ôMs9Ì“Ré& !$tB #sŒÎ)ur )
[ ١٢٤
ª!$# s-y‰|¹ur ¼ã&è!qß™u‘ur ª!$# $tRy‰tãur $tB #x‹»yd (#qä9$s% z>#t“ômF{$# tbqãZÏB÷sßJø9$# #uäu‘ $£Js9ur )
[ ٢٢ : ‫ ( ] ﺍﻷﺣﺰﺍﺏ‬$VJŠÎ=ó¡n@ur $YZ»yJƒÎ) HwÎ) öNèdyŠ#y— $tBur 4 ¼ã&è!qß™u‘ur

] ( 3 öNÍkÈ]»yJƒÎ) yì¨B $YZ»yJƒÎ) (#ÿrߊ#yŠ÷”z•Ï9 tûüÏZÏB÷sßJø9$# É>qè=è% ’Îû spoY‹Å3¡¡9$# tAt“Rr& ü“Ï%©!$# uqèd )
[ ٤ : ‫ﺍﻟﻔﺘﺢ‬
[ ٣١ : ‫ ( ] ﺍﳌﺪﺛﺮ‬$YZ»uKƒÎ) (#þqãZtB#uä tûïÏ%©!$# yŠ#yŠ÷“tƒur |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# z`É)øŠtFó¡uŠÏ9 )
‫ ﻟﺬﻟﻚ‬، ‫ﺔ‬‫ ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻣﺴﺎﺋﻞ ﻏﻴﺒﻴ‬، ‫ ﺳﺎﺣﺔﹶ ﺍﻹﳝﺎﻥ‬‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﻠﺐ‬
‫ﺭ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻋﱪ‬‫ ﻭﻋﻈﻤﺔ ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ ﺗﺼﻮ‬.. ‫ﻓﺎﻹﳝﺎﻥ ﲝﺎﺟﺔ ﺇﱃ ﺗﺜﺒﻴﺖ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ ﻓﺎﻟﺸﻌﺎﺋﺮ‬، ‫ ﺕ ( ﺑﺎﻹﳝﺎﻥ ﻭﻋﺪﻡ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻹﺳﻼﻡ‬، ‫ ﺏ‬، ‫ﺍﻗﺘﺮﺍﻥ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺙ‬
.. ‫ ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺗﺜﺒﻴﺖ‬، ‫ﺔ ﻭﻭﺍﺿﺤﺔ ﻭﺛﺎﺑﺘﺔ‬‫ﺩﺓ ﻭﺣﺴﻴ‬‫ﳏﺪ‬
[ ١٢ : ‫ (] ﺍﻷﻧﻔﺎﻝ‬4 (#qãZtB#uä šúïÏ%©!$# (#qçGÎm;sWsù öNä3yètB ’ÎoTr& Ïps3Í´¯»n=yJø9$# ’n<Î) y7•/u‘ ÓÇrqムøŒÎ) )

] ( ( Íot•ÅzFy$# †Îûur $u‹÷R‘‰9$# Ío4quŠptø:$# ’Îû ÏMÎ/$¨V9$# ÉAöqs)ø9$$Î/ (#qãZtB#uä šúïÏ%©!$# ª!$# àMÎm6sVム)
[ ٢٧ : ‫ﺇﺑﺮﺍﻫﻴﻢ‬
: ‫( ( ] ﺍﻟﻨﺤﻞ‬#qãZtB#uä šúïÏ%©!$# |MÎm7s[ã‹Ï9 Èd,ptø:$$Î/ š•Îi/¢‘ `ÏB Ĩ߉à)ø9$# ßyrâ‘ ¼çms9¨“tR ö@è% )
[ ١٠٢
‫ﺩﺓ‬‫ ﻭﻻ ﻳﺮﺗﺒﻂ ﺑﺎﻹﺳﻼﻡ ﻛﺸﻌﺎﺋﺮ ﳏﺪ‬، ‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﺘﻮﻛﹼﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﺗﺒﻂ ﺑﺎﻹﳝﺎﻥ‬
‫ ﻟﺬﻟﻚ ﻧﺮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥﱠ ﺍﻟﺘﻮﻛﹼﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﺗﺒﻂ ﺑﺎﳌﺆﻣﻨﲔ‬، ‫ﻭﳏﺴﻮﺳﺔ‬
.. ‫ﺩﻭﻥ ﻏﲑﻫﻢ‬
‫‪٣٣٢ ‬‬
‫) ‪ ] ( tbqãYÏB÷sßJø9$# È@©.uqtGuŠù=sù «!$# ’n?tãur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ] ، [ ١٢٢ :‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪] ، [ ١٦٠ :‬‬

‫ﺍﳌﺎﺋﺪﺓ ‪ ] ، [ ١١ :‬ﺍﻟﺘﻮﺑﺔ ‪ ] ، [ ٥١ :‬ﺇﺑﺮﺍﻫﻴﻢ ‪ ] ، [ ١١ :‬ﺍ‪‬ﺎﺩﻟﺔ ‪ ] ، [ ١٠ :‬ﺍﻟﺘﻐﺎﺑﻦ ‪.. [ ١٣ :‬‬

‫) ‪ ] ( tûüÏZÏB÷s•B OçGYä. bÎ) (#þqè=©.uqtGsù «!$# ’n?tãur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٢٣ :‬‬

‫ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ] ( tûüÏJÎ=ó¡•B LäêYä. bÎ) (#þqè=©.uqs? Ïmø‹n=yèsù «!$$Î/ LäêYtB#uä ÷LäêYä. bÎ‬ﻳﻮﻧﺲ‬
‫‪ ، [ ٨٤ :‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺘﻮﻛﹼﻞ ﻳﺮﺗﺒﻂ ﺑﺎﻹﳝﺎﻥ ﻭﻻ ﻳﺮﺗﺒﻂ ﺑﺎﻹﺳﻼﻡ ‪ ..‬ﻓﺎﻟﺘﻮﻛﹼﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﺄﰐ ﺟﻮﺍﺏ ﺷﺮﻁ‪ ‬ﻟﻺﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ) )‪ ، ( (#þqè=©.uqs? Ïmø‹n=yèsù «!$$Î/ LäêYtB#uä ÷LäêYä. bÎ‬ﻭﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) )‪ ( tûüÏJÎ=ó¡•B LäêYä. bÎ‬ﺗﻌﲏ ﺃﻧ‪‬ﻜﻢ ﺇﻥ ﻛﻨﺘﻢ ﻣﻨﻘﺎﺩﻳﻦ ﺧﺎﺿﻌﲔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺈﻥﹼ‬
‫ﺇﳝﺎﻧﻜﻢ ﺑﺎﷲ ﺗﻌﺎﱃ ﻳﻘﺘﻀﻲ ﺗﻮﻛﹼﻠﻜﻢ ﻋﻠﻴﻪ ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻏﻴﺒﻴ‪‬ﺔ ﻭﻟﻴﺴﺖ ﺣﺴﻴ‪‬ﺔ ﻣ‪‬ﺸﺎﻫﺪﺓ ‪ ،‬ﻭﺳﺎﺣﺔ ﺍﻹﳝﺎﻥ ﺍﻟﻘﻠﺐ ‪ ،‬ﻭﻻ‬
‫ﻳﻄﹼﻠﻊ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺈﻥﱠ ﺣﻘﻴﻘﺔ ﺇﳝﺎﻥ ﺍﻟﻨﺎﺱ ﻻ ﻳﺸﻬﺪ ﻋﻠﻴﻬﺎ ﺇﻻﹼ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ] ( tûüÏYÏB÷sßJÎ/ |Mô¹t•ym öqs9ur Ĩ$¨Y9$# çŽsYò2r& !$tBur‬ﻳﻮﺳﻒ ‪[ ١٠٣ :‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻗﺪ ﻳ‪‬ﻮﺟﺪ ﻣﺴﻠﻢ ﺧﺎﺿﻊ‪ ‬ﻟﺸﻌﺎﺋﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺴﻴ‪‬ﺔ ﺍﳌﹸﺸﺎﻫﺪﺓ ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﻄﻤﺌﻦ ﻗﻠﺒﻪ ﻭﺩﻭﻥ ﺃﻥ ﻳﺴﻜﻦ ﻭﻳﺜﻖ ﺑﺄﻣﻮﺭ ﺍﻹﳝﺎﻥ ﺍﻟﻐﻴﺒﻴ‪‬ﺔ ‪..‬‬
‫* ‪È@äzô‰tƒ $£Js9ur $oYôJn=ó™r& (#þqä9qè% `Å3»s9ur (#qãZÏB÷sè? öN©9 @è% ( $¨YtB#uä Ü>#{•ôãF{$# ÏMs9$s%‬‬ ‫)‬
‫‪ ] ( ( öNä3Î/qè=è% ’Îû ß`»yJƒM}$#‬ﺍﳊﺠﺮﺍﺕ ‪[ ١٤ :‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﳋﻀﻮﻉ ﺍﻟﻈﺎﻫﺮ ﺍﳌﹸﺸﺎﻫﺪ ﻟﻠﺸﻌﺎﺋﺮ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻣﺮﺃﺓ ﻟﻮﻁ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﱵ ﱂ ﺗﺆﻣﻦ ﺑﻘﻠﺒﻬﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻧﻘﻴﺎﺩﻫﺎ ﺍﻟﻈﺎﻫﺮﻱ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺍﻟﺴﺒﺐ ﰲ ﻭﺻﻒ ﺑﻴﺖ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺼﻔﺔ ﺍﻹﺳﻼﻡ ﺩﻭﻥ ﺍﻹﳝﺎﻥ ‪..‬‬
‫‪٣٣٣ ‬‬
‫) ‪tûüÏHÍ>ó¡ßJø9$# z`ÏiB ;MøŠt/ uŽö•xî $pkŽÏù $tRô‰y`ur $yJsù ÇÌÎÈ tûüÏZÏB÷sßJø9$# z`ÏB $pkŽÏù tb%x. `tB $oYô_t•÷zr'sù‬‬

‫( ] ﺍﻟﺬﺍﺭﻳﺎﺕ ‪[ ٣٦ – ٣٥ :‬‬
‫ﻓﺎﻟﺬﻳﻦ ﺃﹸﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻘﺮﻳﺔ ﺍﳍﺎﻟﻜﺔ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﻮﻥ ) ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺃﻫﻠﻪ ﻋﺪﺍ ﺍﻣﺮﺃﺗﻪ ( ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﺑﻴﺖ‪ ‬ﳛﻮﻱ ﻋﻠﻰ ﻋﻨﺼﺮﹴ ﻏﲑ ﻣﺆﻣﻦ ) ﺍﻣﺮﺃﺓ ﻟﻮﻁ ( ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻓﻬﺬﺍ ﺍﻟﺒﻴﺖ ﲟﺠﻤﻮﻉ ﺃﻓﺮﺍﺩﻩ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺻﻔﺔ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻻ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺻﻔﺔ‬
‫ﺍﻹﳝﺎﻥ ‪ ،‬ﻓﺠﻤﻴﻊ ﺃﻓﺮﺍﺩﻩ ) ﲟﺎ ﻓﻴﻬﻢ ﺍﻣﺮﺃﺓ ﻟﻮﻁ ( ﻣﻨﻘﺎﺩﻭﻥ ﺧﺎﺿﻌﻮﻥ ﻟﻠﺸﻌﺎﺋﺮ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻋﺪﻡ‬
‫ﺇﳝﺎﻥ ﺍﻣﺮﺃﺓ ﻟﻮﻁ ﺭﻓﻊ ﻋﻨﻪ ) ﻛﺒﻴﺖ ( ﺻﻔﺔ ﺍﻹﳝﺎﻥ ‪..‬‬
‫ﻭﻣﺎ ﳚﺐ ﺃﻥ ﻧﻌﻠﻤﻪ ﺃﻥﹼ ﺍﻹﳝﺎﻥ ﻣﺴﺄﻟﺔﹲ ﳎﺮ‪‬ﺩﺓ ‪ ،‬ﻳ‪‬ﺆﺧﺬ ﺗﻌﻠﹼﻘﻬﺎ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ‬
‫ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺒ‪‬ﺮﺓ ﻋﻨﻬﺎ ‪ ..‬ﻓﻬﻨﺎﻙ ﻓﺎﺭﻕ ﺑﲔ ﻭﺭﻭﺩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺒ‪‬ﺮﺓ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻹﳝﺎﻥ ﺩﻭﻥ‬
‫ﺗﻌﻠﹼﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺒ‪‬ﺮﺓ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻹﳝﺎﻥ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻭ ﺗﻠﻚ‬
‫ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺎ ﻫﻮ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
‫‪¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$# É=»tFÅ3ø9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãYÏB#uä (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫‪ÏQöqu‹ø9$#ur ¾Ï&Î#ß™â‘ur ¾ÏmÎ7çFä.ur ¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ ö•àÿõ3tƒ `tBur 4 ã@ö6s% `ÏB tAt“Rr& ü“Ï%©!$# É=»tFÅ6ø9$#ur‬‬

‫‪ ] ( #´‰‹Ïèt/ Kx»n=|Ê ¨@|Ê ô‰s)sù Ì•ÅzFy$#‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٣٦ :‬‬

‫ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬ﻫﻲ ﺧﻄﺎﺏ‪ ‬ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ‬
‫ﺁﻣﻨﻮﺍ ﻳﻄﻠﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﻢ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ) ‪ ( (#qãYÏB#uä‬ﺑﺎﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ‪،،، ( «!$$Î/ ) – ١ :‬‬
‫‪) - ٤ ،،، ( ¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$# É=»tFÅ3ø9$#ur ) – ٣ ،،، ( ¾Ï&Î!qß™u‘ur ) – ٢‬‬
‫‪ .. ( 4 ã@ö6s% `ÏB tAt“Rr& ü“Ï%©!$# É=»tFÅ6ø9$#ur‬ﺇﺫﺍﹰ ‪ ..‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳜﺎﻃﺒﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻔﺔ )‬
‫‪É=»tFÅ3ø9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/‬‬ ‫‪ ( (#þqãYtB#uä tûïÏ%©!$#‬ﱂ ﻳﺆﻣﻨﻮﺍ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺒﻴ‪‬ﻨﻬﺎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
٣٣٤ 
‫ﺒﻘﺖ ﻫﺬﻩ‬‫ ﻭﺇﻻﹼ ﳌﺎ ﺳ‬، ( 4 ã@ö6s% `ÏB tAt“Rr& ü“Ï%©!$# É=»tFÅ6ø9$#ur ¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$#
.. ( (#qãYÏB#uä ) ‫ﺍﳌﺴﺎﺋﻞ ﺑﺎﻷﻣﺮ ﺍﻹﳍﻲ‬
‫ﻪ ﻻ‬‫ﻮﺍ ﺑﺄﻧ‬‫ﺎﹰ ﻟﻠﺬﻳﻦ ﺍﻃﻤﺌﻨ‬‫( ( ﲢﻤﻞ ﺧﻄﺎﺑﺎﹰ ﺇﳍﻴ‬#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ ) ‫ﺔ‬‫ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬.. ‫ﺇﺫﺍﹰ‬
‫ﺔ ﲝﺜﺎﹰ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﻹﻟﻪ ﻣﻨﻬﻢ‬‫ﻢ ﺍﻟﻨﻘﻴ‬‫ﺠﻬﻮﻥ ﺑﻔﻄﺮ‬‫ ﻭﻫﻢ ﻳﺘ‬، ‫ ﳍﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﺇﻟﻪ‬‫ﺑﺪ‬
‫ ﻣﺎ‬: ‫ ﻓﻴﻘﻮﻝ ﳍﻢ‬، ‫ﻓﻮﺍ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﻭﻣﺎ ﻳﺮﻳﺪﻩ ﺍﻹﻟﻪ ﻣﻨﻬﻢ‬‫ﻬﻢ ﱂ ﻳﺘﻌﺮ‬‫ ﻭﻟﻜﻨ‬،
É=»tFÅ3ø9$#ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãYÏB#uä ) ‫ﺗﺒﺤﺜﻮﻥ ﻋﻨﻪ ﺳﺘﺼﻠﻮﻥ ﺇﻟﻴﻪ ﺣﻴﻨﻤﺎ ﲢﻘﹼﻘﻮﻥ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ‬
.. ( 4 ã@ö6s% `ÏB tAt“Rr& ü“Ï%©!$# É=»tFÅ6ø9$#ur ¾Ï&Î!qß™u‘ 4’n?tã tA¨“tR “Ï%©!$#
.. ‫ ﺍﻟﺘﺎﱄ‬‫ﺎ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﻨﺺ‬‫ﻭﺍﳌﺴﺄﻟﺔ ﺫﺍ‬
tbqãZÏB÷sè? ÇÊÉÈ 8LìÏ9r& A>#x‹tã ô`ÏiB /ä3ŠÉfZè? ;ot•»pgÏB 4’n?tã ö/ä3—9ߊr& ö@yd (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )
÷LäêZä. bÎ) ö/ä3©9 ׎ö•yz ö/ä3Ï9ºsŒ 4 öNä3Å¡àÿRr&ur óOä3Ï9ºuqøBr'Î/ «!$# È@‹Î6y™ ’Îû tbr߉Îg»pgéBur ¾Ï&Î!qß™u‘ur «!$$Î/

[ ١١ – ١٠ : ‫ ( ] ﺍﻟﺼﻒ‬tbqçHs>÷ès?

‫ ﻭﺩﻻﻻﺕ ﻫﺬﻩ‬، ( ‫ ﻥ‬، ‫ ﺱ‬، ‫ ( ﻓﻬﻮ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺡ‬Ç`»|¡ômM}$# ) ‫ﺎ‬‫ ﺃﻣ‬..
.. ‫ﺍﳌﺴﺄﻟﺔ ﺗﻨﺒﻊ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ‬
‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$Z)ŠÏùu‘ y7Í´¯»s9'ré& z`Ý¡ymur ) ‫ ﺳﻠﻢ ﻣﻦ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﻌﻴﺐ‬، ‫ ﺍﻟﺸﻲﺀ‬‫ﻦ‬‫ﺴ‬‫ﺣ‬

z`ÏB ÓÍ_y_t•÷zr& øŒÎ) þ’Î1 z`|¡ômr& ô‰s%ur ) ‫ ﻭﺃﺣﺴﻦ ﺑﻪ ﺳﻠﹼﻤﻪ ﻣﻦ ﺍﻟﺴﻮﺀ ﻭﺟﺰﺍﻩ ﺍﳋﲑ‬.. [ ٦٩ :
‫ ﺟﻌﻠﻪ ﺑﺄﻓﻀﻞ‬، ‫ ﻭﺃﺣﺴﻦ ﺍﻟﺸﻲﺀ‬.. [ ١٠٠ : ‫ ( ] ﻳﻮﺳﻒ‬Írô‰t7ø9$# z`ÏiB Nä3Î/ uä!%y`ur Ç`ôfÅb¡9$#
، [ ٧ : ‫¼ ( ( ] ﺍﻟﺴﺠﺪﺓ‬çms)n=yz >äóÓx« ¨@ä. z`|¡ômr& ü“Ï%©!$# ) ‫ ﺳﺎﳌﺎﹰ ﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ‬، ‫ﺣﺎﻝﹴ‬
‫ﺴﻦ‬‫ ﻭﺣ‬.. [ ٦٤ : ‫ ( ] ﻏﺎﻓﺮ‬4 ÏM»t6Íh‹©Ü9$# z`ÏiB Läls%y—u‘ur öNà2u‘uqß¹ z`|¡ômr'sù öNà2u‘§q|¹ur )
٣٣٥ 
[ ١٤٨ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬3 Íot•ÅzFy$# É>#uqrO z`ó¡ãmur $u‹÷R‘‰9$# z>#uqrO ª!$# ãNßg9s?$t«sù ) ‫ﺍﻟﺸﻲﺀ ﺧﲑﻩ‬

.. [ ١٩٥ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬É>#uq¨W9$# ß`ó¡ãm ¼çny‰YÏã ª!$#ur ) ،

.. ‫ﻭﻳﻜﻮﻥ ﺍﻟﺸﻲﺀ ﺣﺴﻨﺎﹰ ﺇﺫﺍ ﻛﺎﻥ ﺧﲑﺍﹰ ﻭﺳﺎﳌﺎﹰ ﻣﻦ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﻌﻴﻮﺏ‬
ô‰s)©9 ) ، [ ٣٧ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬$YZ|¡ym $·?$t6tR $ygtFt7/Rr&ur 9`|¡ym @Aqç7s)Î/ $ygš/u‘ $ygn=¬6s)tFsù )
‫ ﲟﻌﲎ‬، ‫ ﻭﺃﺣﺴﻦ ﺗﻌﲏ ﺃﺳﻠﻢ‬.. [ ٢١ : ‫× ( ] ﺍﻷﺣﺰﺍﺏ‬puZ|¡ym îouqó™é& «!$# ÉAqß™u‘ ’Îû öNä3s9 tb%x.
ª!$# x8u‘$t7tFsù ) ، [ ٥٠ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbqãZÏ%qム5Qöqs)Ïj9 $VJõ3ãm «!$# z`ÏB ß`|¡ômr& ô`tBur ) ‫ﺃﻓﻀﻞ‬
‫ ﻭﺍﻹﺣﺴﺎﻥ ﻫﻮ ﺃﻓﻀﻞ ﺍﻟﻌﻤﻞ ﺍﳋﺎﻟﺺ ﻣﻦ ﺍﻟﺴﻮﺀ‬.. [ ١٤ : ‫ ( ] ﺍﳌﺆﻣﻨﻮﻥ‬tûüÉ)Î=»sƒø:$# ß`|¡ômr&
9`»|¡ômÎ*Î/ Ïmø‹s9Î) íä!#yŠr&ur Å$rã•÷èyJø9$$Î/ 7í$t6Ïo?$$sù ÖäóÓx« ÏmŠÅzr& ô`ÏB ¼ã&s! u’Å"ãã ô`yJsù ) ‫ﻭﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ‬
] ( $¸)‹Ïùöqs?ur $YZ»|¡ômÎ) HwÎ) !$tR÷Šu‘r& ÷bÎ) «!$$Î/ tbqàÿÎ=øts† x8râä!%y` §NèO ) ، [ ١٧٨ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬3

’n<Î) ÿ¼çmygô_ur öNÎ=ó¡ç„ `tBur * ) ‫ ﻭﺍﳌﹸﺤﺴﻦ ﻫﻮ ﺍﳌﹸﺨﻠﺺ ﺑﻼ ﺳﻮﺀ ﻭﻻ ﻧﻘﺺ‬.. [ ٦٢ : ‫ﺍﻟﻨﺴﺎﺀ‬

‫ ﻓﺎﳌﹸﺤﺴﻦ ﺍﻟﺬﻱ‬.. [ ٢٢ : ‫ ( ] ﻟﻘﻤﺎﻥ‬3 4’s+øOâqø9$# Íourö•ãèø9$$Î/ y7|¡ôJtGó™$# ωs)sù Ö`Å¡øtèC uqèdur «!$#
، ‫ﻤﺎ ﻳﺪﻓﻌﻪ ﺫﻟﻚ ﺇﱃ ﺍﺳﺘﺤﻀﺎﺭﻩ ﳌﺮﺍﻗﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ‬‫ ﺇﻧ‬، ‫ﻳﻌﻤﻞ ﺑﺈﺧﻼﺹ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﺴﻮﺀ‬
‫ ﻭﻳﺼﻔﺢ‬، ‫ ﻭﻳﻌﻔﻮ ﻋﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﻩ‬، ‫ ﻭﻳﻜﻈﻢ ﺍﻟﻐﻴﻆ‬، ‫ﺍﺀ‬‫ﺍﺀ ﻭﺍﻟﻀﺮ‬‫ﻨﻔﻖ ﰲ ﺍﻟﺴﺮ‬‫ﻓﻬﻮ ﻳ‬
‫ ﻭﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬، ‫ ﺗﻘﺎﺗﻪ‬‫ﻖ ﺍﷲ ﺗﻌﺎﱃ ﺣﻖ‬‫ ﻭﻳﺘ‬، ‫ ﻭﻳﺼﱪ ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﻣﺎ ﻳﺼﻴﺒﻪ‬، ‫ﻋﻨﻬﻢ‬
‫ﻪ ﻳﺴﺘﺤﻀﺮ ﰲ ﻛﻞﱢ ﳊﻈﺔ ﻣﻦ ﺣﺮﻛﺎﺕ ﺣﻴﺎﺗﻪ ﺭﺅﻳﺔﹶ ﺍﷲ‬‫ ﻭﻛﻞﹼ ﺫﻟﻚ ﻷﻧ‬.. ‫ ﺟﻬﺎﺩﻩ‬‫ﺗﻌﺎﱃ ﺣﻖ‬
.. ‫ﺗﻌﺎﱃ ﻟﻪ‬
3 Ĩ$¨Y9$# Ç`tã tûüÏù$yèø9$#ur xáø‹tóø9$# tûüÏJÏà»x6ø9$#ur Ïä!#§ŽœØ9$#ur Ïä!#§Žœ£9$# ’Îû tbqà)ÏÿZムtûïÏ%©!$# )
[ ١٣٤ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬šúüÏZÅ¡ósßJø9$# •=Ïtä† ª!$#ur

[ ١٣ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬šúüÏZÅ¡ósßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 ôxxÿô¹$#ur öNåk÷]tã ß#ôã$$sù )

‫‪٣٣٦ ‬‬
‫) )‪ ] ( šúüÏZÅ¡ósßJø9$# t•ô_r& ßì‹ÅÒムŸw ©!$# cÎ*sù ÷ŽÉ9óÁtƒur È,-Gtƒ `tB ¼çm¯RÎ‬ﻳﻮﺳﻒ ‪[ ٩٠ :‬‬

‫) ‪ ] ( tûüÏZÅ¡ósßJø9$# yìyJs9 ©!$# ¨bÎ)ur 4 $uZn=ç7ß™ öNåk¨]tƒÏ‰öks]s9 $uZŠÏù (#r߉yg»y_ z`ƒÏ%©!$#ur‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪:‬‬
‫‪[ ٦٩‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻋﺒﺎﺩﺓ ﺍﳌﹸﺤﺴِﻦ ﷲ ﺗﻌﺎﱃ ﻭﺍﻧﻘﻴﺎﺩ‪‬ﻩ ﲜﻮﺍﺭﺣﻪ ﻟﺸﻌﺎﺋﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﺣﻜﺎﻣﻪ )‬
‫ﺍﻹﺳﻼﻡ ( ‪ ،‬ﻭﺍﻃﻤﺌﻨﺎﻧ‪‬ﻪ ﻭﺇﳝﺎﻧ‪‬ﻪ ﺑﺎﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻩ ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﳝﺎﻥ ﺑﻪ )‬
‫ﺍﻹﳝﺎﻥ ( ‪ ..‬ﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻔﺎﻋﻞ ﻣﻌﻪ ﺍﳌﹸﺤﺴِﻦ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﺳﺘﺤﻀﺎﺭﻩ ﳌﺮﺍﻗﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ‪،‬‬
‫ﻛﺄﻧ‪‬ﻪ ﻳﺮﻯ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﺮﻯ ﺟﺰﺍﺀَ ﻛﻞﱢ ﻋﻤﻞﹴ ﻳﻌﻤﻠﻪ ‪..‬‬
‫ﺇﻥﱠ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻔﺎﻋﻞ ﰲ ﻓﻜﺮﻧﺎ ﺍﻹﺳﻼﻣﻲ ﻣﻊ ﻫﺬﻩ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﻏﲑﻫﺎ ‪ ،‬ﻭﻓﻖ‬
‫ﻣﺎ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳍﺎ ‪ ،‬ﻭﻟﻴﺲ ﻭﻓﻖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻟﻘﺎﻝ ﻭﺍﻟﻘﻴﻞ ‪ ..‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃ ﱠﻥ‬
‫ﺻﻔﺔ ﺍﻹﺳﻼﻡ ﲟﻌﲎ ﺍﳋﻀﻮﻉ ﺍﳊﺴﻲ‪ ‬ﻭﺍﺗ‪‬ﺒﺎﻉ ﺍﻟﺸﻌﺎﺋﺮ ﻫﻲ ﺻﻔﺔ ﺍﳓﺼﺮﺕ ﰲ ﻣﺘ‪‬ﺒﻌﻲ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﺍﳋﺎﲤﺔ ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﹼ ﺻﻔﺔ ﺍﻹﳝﺎﻥ ) ﺍ‪‬ﺮ‪‬ﺩﺓ ( ﻗﺪ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻋﻨﺪ ﺃﻱ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﻣﻬﻤﺎ ﻛﺎﻥ ﺩﻳﻨﻪ‬
‫ﻭﻣﺬﻫﺒﻪ ‪ ،‬ﺣﻴﻨﻤﺎ ﻳﺘ‪‬ﺠﻪ ﺑﻔﻄﺮﺗﻪ ﺍﻟﻨﻘﻴ‪‬ﺔ ﻣﻄﻤﺌﻨﺎﹰ ﺑﺄﻧ‪‬ﻪ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺇﻟﻪ‪ ‬ﳍﺬﺍ ﺍﻟﻜﻮﻥ ‪ .......‬ﻭﻓﻖ‬
‫ﻫﺬﻩ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳊﻖ ﻧ‪‬ﺪﺭﻙ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ] ) ‪) ، ( «!$$Î/ šÆtB#uä‬‬
‫‪.. [ ....... ( «!$$Î/ šcqãYÏB÷sム) ، ( «!$$Î/ (#qãYÏB#uä‬‬

‫ﻓﺎﻟﺼﻴﻐﺔ ) ‪ ، ( «!$$Î/ šÆtB#uä‬ﻋﱪ ﺗﻌﻠﹼﻖ ﺑﺎﺀ ﺍﻟﻮﺍﺳﻄﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ ﺑﺎﻻﺳﻢ ) ‪ ، ( «!$#‬ﺗﻌﲏ‬

‫ﺳﺎﺭ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﻣﻄﻤﺌﻨﺎﹰ ﻭﺍﺛﻘﺎﹰ ﻣﺼﺪ‪‬ﻗﺎﹰ ﺑﺎﳊﻖ‪ ، ‬ﺑﻮﺍﺳﻄﺔ ﺍﺳﺘﺤﻀﺎﺭ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﻧﻔﺴﻪ ‪ ..‬ﻓﺒﻮﺍﺳﻄﺔ ﺍﺳﺘﺤﻀﺎﺭ ﻫﻴﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺛﻮﺍﺑﻪ ‪ ،‬ﻳﺴﲑ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﻣﻄﻤﺌﻨﺎﹰ ﻣﺘ‪‬ﺠﻬﺎﹰ‬
‫ﳓﻮ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 

 
 
 
 
 
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 ‫‪‬‬
‫‪ ‬‬

‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ﺍﻟﺬﻱ ﻧﺰ‪‬ﻟﻪ ﻭﺃﻧﺰﻟﻪ ﺇﻟﻴﻨﺎ ﻟﻨﺘﺪﺑ‪‬ﺮ ﺁﻳﺎﺗﻪ ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﳛﻤﻞ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ) ‪] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur‬‬
‫ﺍﻟﻨﺤﻞ ‪ ، [ ٨٩ :‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﺃﻥﹾ ﻳ‪‬ﺨ‪‬ﺼ‪‬ﺺ‪ ‬ﻣﻄﻠﻘﹶﻪ ﺃﻭ ﺃﻥﹾ ﻳ‪‬ﻄﻠ‪‬ﻖ‪ ‬ﳐﺼ‪‬ﺼ‪‬ﻪ ﺃ ‪‬‬
‫ﻱ‬
‫ﻧﺺ‪ ‬ﺧﺎﺭﺝ ﻧﺼﻮﺻﻪ ‪ ،‬ﻭﺣﱴ ﺩﺍﺧﻞ ﺩﻓﱵ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻤﻜﻦ‪ ‬ﺃﻥﹾ ﻳ‪‬ﺨﺼ‪‬ﺺ‪ ‬ﻟﻔﻆﹲ‬
‫ﻇﺎﻫﺮﻩ ﺍﻟﻌﻤﻮﻡ ‪ ،‬ﺃﻭ ﺃﻥﱠ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻢ‪ ‬ﻧﺺ‪ ‬ﻇﺎﻫﺮﻩ ﺍﳋﺼﻮﺹ ‪ ..‬ﻓﺎﻻﻟﺘﺰﺍﻡ ﲝﺮﻓﻴ‪‬ﺔ ﺻﻴﺎﻏﺘﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‬
‫ﺿﺮﻭﺭﺓ ﻻ ﺑﺪ‪ ‬ﻣﻨﻬﺎ ﻟﻔﻬﻢ ﺩﻻﻻﺗﻪ ﻭﺃﺣﻜﺎﻣﻪ ‪..‬‬
‫ﻭﻧﺘﻴﺠﺔ ﻓﺮﺽ ﻓﻬﻢ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ﻟﺒﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺩﻻﻻﺕ ﻫـﺬﻩ ﺍﻟﻨﺼـﻮﺹ ‪،‬‬
‫ﻭﺍﻋﺘﺒﺎﺭ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﻓﺮﺽ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳـﺎﺕ ﺍﳌﻨﺴـﻮﺑﺔ‬
‫ﻟﻠﺮﺳﻮﻝ ‪ r‬ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﻓﻌﻬﺎ ﺇﱃ ﻧﺼﻮﺹﹴ ﻣﻮﺍﺯﻳﺔ‪ ‬ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﺑﻞ ﻭﺍﻋﺘﺒﺎﺭ‬
‫ﺑﻌﻀﻬﺎ ﻧﺎﺳﺨﺎﹰ ﻟﺒﻌﺾ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﻜﺜﲑﻭﻥ ‪ ،‬ﻧﺘﻴﺠﺔ ﻛـﻞﹼ ﺫﻟـﻚ‬
‫ﻓﹸﺴ‪‬ﺮﺕ ﺑﻌﺾ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﻔﺴﲑﺍﹰ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﻇﺎﻫﺮ ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪..‬‬
‫ﻭﺳﻨﺘﻌﺮ‪‬ﺽ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﻟﺒﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻓﹸﺴ‪‬ﺮﺕ ﺗﻔﺴﲑﺍﹰ ﻣﻨﺎﻗﻀـﺎﹰ‬
‫ﻟﻈﺎﻫﺮ ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﺮﺟﻊ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻷﺧـﲑ‬
‫ﰲ ﻓﻬﻤﻨﺎ ﻟﺪﻻﻻﺗﻪ ﺳﻴﺆﺩ‪‬ﻱ ﺇﱃ ﻣﻔﺎﻫﻴﻢ ﻣﻐﻠﻮﻃﺔ ﱂ ﻳﱰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪..‬‬
‫) ‪spsW»n=rO £`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur‬‬ ‫ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ‪ ،‬ﻓﺴ‪‬ﺮﻭﺍ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

‫‪ ] ( 4‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٢٢٨ :‬ﺑﺄﻧ‪‬ﻪ ﻛﻼﻡ ﻋﻤﻮﻡ ﻭﻟﻜﻦ ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺍﳋﺼﻮﺹ ‪ ،‬ﻓﻜﻠﻤﺔ )‬ ‫‪&äÿrã•è%‬‬

‫‪ ( àM»s)¯=sÜßJø9$#ur‬ﺍﻟﱵ ﺗﻌﲏ ﲨﻴﻊ ﺍﳌﻄﻠﹼﻘﺎﺕ ﻭﺩﻭﻥ ﺃﻱ‪ ‬ﺍﺳﺘﺜﻨﺎﺀ ‪ ،‬ﺟﻌﻠﻮﻫﺎ ﳐﺼ‪‬ﺼﺔ ﺑﺎﳌﺮﺃﺓ‬
‫ﺍﳌﻄﻠﱠﻘﺔ ﺍﳊﺮ‪‬ﺓ ﺍﳌﺪﺧﻮﻝ ‪‬ﺎ ﺍﻟﱵ ﳝﻜﻨﻬﺎ ﺍﳊﻴﺾ ﻭﻏﲑ ﺍﳊﺎﻣﻞ ‪ ..‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﻢ ﺍﺳﺘﺜﻨﻮﺍ ﻣﻨﻬﺎ ﺍﳌﺮﺃﺓ‬
 ‫‪٣٣٨ ‬‬
‫ﺍﳊﺎﻣﻞ ﻣﺴﺘﺸﻬﺪﻳﻦ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪] ( 4 £`ßgn=÷Hxq z`÷èŸÒtƒ br& £`ßgè=y_r& ÉA$uH÷qF{$# àM»s9'ré&ur‬‬
‫ﺍﻟﻄﻼﻕ ‪ ، [ ٤ :‬ﻭﺍﺳﺘﺜﻨﻮﺍ ﺍﳌﺮﺃﺓ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﱂ ﺗﺒﻠﻎ ﺍﳊﻴﺾ ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﺍﻟﻜﺒﲑ ﺍﻵﻳﺴﺔ ﻣﻦ‬
‫) ‪óOçFö;s?ö‘$# ÈbÎ) ö/ä3ͬ!$|¡ÎpS `ÏB ÇÙŠÅsyJø9$# z`ÏB z`ó¡Í³tƒ ‘Ï«¯»©9$#ur‬‬ ‫ﺍﶈﻴﺾ ‪ ،‬ﻣﺴﺘﺸﻬﺪﻳﻦ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ ] ( 4 z`ôÒÏts† óOs9 ‘Ï«¯»©9$#ur 9•ßgô©r& èpsW»n=rO £`åkèE£‰Ïèsù‬ﺍﻟﻄﻼﻕ ‪ ، [ ٤ :‬ﻭﺍﺳﺘﺜﻨﻮﺍ ﺍﳌﺮﺃﺓ ﻏﲑ ﺍﳌﺪﺧﻮﻝ‬
‫‪¢OèO ÏM»oYÏB÷sßJø9$# ÞOçFóss3tR #sŒÎ) (#þqãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫‪‬ﺎ ‪ ،‬ﻣﺴﺘﺸﻬﺪﻳﻦ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬

‫‪ ] ( ( $pktXr‘‰tF÷ès? ;o£‰Ïã ô`ÏB £`ÎgøŠn=tæ öNä3s9 $yJsù Æèdq•¡yJs? br& È@ö6s% `ÏB £`èdqßJçGø)¯=sÛ‬ﺍﻷﺣﺰﺍﺏ‬

‫‪ ، [ ٤٩ :‬ﻭﺍﺳﺘﺜﻨﻮﺍ ﻣﻨﻬﺎ ﺍﳌﺮﺃﺓ ﺍﻟﺮﻗﻴﻘﺔ ) ﺣﺴﺐ ﻣﻔﻬﻮﻡ ﺍﻟﺮﻕ ﺍﻟﺬﻱ ﻓﺮﺿﻮﻩ ﻋﻠﻰ ﺍﻷﻣ‪‬ﺔ ﻭﻣﺎ‬
‫ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻣﻦ ﺳﻠﻄﺎﻥ ( ﻣﻌﺘﱪﻳﻦ ﻋﺪ‪‬ﺓ ﺍﳌﺮﺃﺓ ﺣﻴﻀﺘﲔ ‪ ،‬ﻣﺴﺘﺸﻬﺪﻳﻦ ﺑﻜﻼﻡﹴ ﻣﻮﺿﻮﻉﹴ‬
‫ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ ) r‬ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺚ ‪ ، ١١٠٢ :‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ( ‪ ،‬ﺑﺄﻧ‪‬ﻪ‬
‫ﻗﺎﻝ ‪ ] :‬ﻃﻼﻕ ﺍﻷﻣﺔ ﺗﻄﻠﻴﻘﺘﺎﻥ ﻭﻋﺪ‪‬ﺎ ﺣﻴﻀﺘﺎﻥ [ ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﹸﺧﺮﻯ ) ﰲ ﺳﻨﻦ ﺃﰊ‬
‫ﺩﺍﻭﺩ ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ، ١٨٧٢ :‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ( ‪ ،‬ﺃﻧ‪‬ﻪ ﻗﺎﻝ ‪ ] :‬ﻃﻼﻕ ﺍﻷﻣﺔ‬
‫ﺗﻄﻠﻴﻘﺘﺎﻥ ﻭﻗﺮﺅﻫﺎ ﺣﻴﻀﺘﺎﻥ [ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺧﺼ‪‬ﺼﻮﺍ ﻛﻠﻤﺔ ) ‪ ( àM»s)¯=sÜßJø9$#ur‬ﲝﺎﻟﺔ‪ ‬ﺧﺎﺻ‪‬ﺔ‪ ‬ﻣﺴﺘﺜﻨﲔ ﻓﻴﻬﺎ ﻋﺪﺓ ﺣﺎﻻﺕ ﻣﻦ‬
‫( ‪ ،‬ﻭﺫﻟﻚ ﺩﻭﻥ ﺃﻱ‪ ‬ﺍﻋﺘﺒﺎﺭﹴ ﻭﺗﺪﺑ‪‬ﺮﹴ‬ ‫‪àM»s)¯=sÜßJø9$#ur‬‬ ‫ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﺗﺸﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ )‬
‫ﻟﺪﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳊﺎﻣﻠﺔ ﳌﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺇﻥﱠ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺄﻥﱠ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪] ( 4 £`ßgn=÷Hxq z`÷èŸÒtƒ br& £`ßgè=y_r& ÉA$uH÷qF{$# àM»s9'ré&ur‬‬

‫) ‪šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur‬‬ ‫ﺍﻟﻄﻼﻕ ‪ [ ٤ :‬ﻳﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻋﺪ‪‬ﺓﹶ ﺍﳌﺮﺃﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬

‫‪ ( 4‬ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﳌﺮﺃﺓ ﺍﳊﺎﻣﻞ ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﱠ ﻛﻠﻤﺔ )‬ ‫‪&äÿrã•è% spsW»n=rO £`ÎgÅ¡àÿRr'Î/‬‬

‫‪ ( àM»s)¯=sÜßJø9$#ur‬ﺗﺸﻤﻞ ﲨﻴﻊ ﺍﳌﻄﻠﻘﺎﺕ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ ،‬ﻫﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ﻋﻠﻰ‬
 ‫‪٣٣٩ ‬‬
‫‪ÉA$uH÷qF{$# àM»s9'ré&ur‬‬ ‫ﺍﻹﻃﻼﻕ ‪ ،‬ﻓﻬﻢ ﱂ ﻳﻘﻔﻮﺍ ﻋﻨﺪ ﻛﻠﻤﺔ ) &‪ ( £`ßgè=y_r‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫&‪ ، ( 4 £`ßgn=÷Hxq z`÷èŸÒtƒ br& £`ßgè=y_r‬ﻓﻜﻠﻤﺔ ) &‪ ( £`ßgè=y_r‬ﺗﺼﻒ ﻟﻨﺎ ﺍﻷﺟﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺿﻮﻉ‪‬‬
‫ﺁﺧﺮ ‪ ،‬ﻟﻪ ﺣﺪﻭﺩﻩ ﻭﺩﻻﻻﺗﻪ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻩ ﻋﻦ ﺍﻟﻌﺪ‪‬ﺓ ‪..‬‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺮﻯ ﺃﻥﱠ ﺍﻷﺟﻞ ﻫﻮ ﳊﻈﺔ ﺣﺴﻢ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺇﻣ‪‬ﺎ ﺑﺎﻹﻣﺴﺎﻙ ﻭﺇﻣ‪‬ﺎ‬
‫ﺑﺎﻟﻔﺮﺍﻕ ) ‪ ] ( 7$rã•÷èyJÎ/ £`èdqè%Í‘$sù ÷rr& >$rã•÷èyJÎ/ £`èdqä3Å¡øBr'sù £`ßgn=y_r& z`øón=t/ #sŒÎ*sù‬ﺍﻟﻄﻼﻕ ‪:‬‬
‫‪ .. [ ٢‬ﺑﻴﻨﻤﺎ ﺍﻟﻌﺪ‪‬ﺓ ﻫﻲ ﻓﺘﺮﺓ ﺗﺮﺑ‪‬ﺺ ﻭﺍﻣﺘﻨﺎﻉ ﻋﻦ ﺍﳌﻌﺎﺷﺮﺓ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍﳌﺴﺄﻟﺘﺎﻥ ﳘﺎ‬
‫ﻣﺴﺄﻟﺘﺎﻥ ﳐﺘﻠﻔﺘﺎﻥ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻤﺎ ﺗﺘﻄﺎﺑﻘﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺃﺓ ﻏﲑ ﺍﳊﺎﻣﻞ ‪ ،‬ﺣﻴﺚ ﻋﺪﺓ ﺍﳌﺮﺃﺓ ﻏﲑ‬
‫ﺍﳊﺎﻣﻞ ﺗﺴﺎﻭﻱ ﺃﺟﻠﻬﺎ ‪ ،‬ﻓﺒﻨﻬﺎﻳﺔ ﺍﻟﻌﺪ‪‬ﺓ ﻳﺄﰐ ﺍﻷﺟﻞ ﺍﻟﺬﻱ ﻫﻮ ﺣﺴﻢ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ﺇﻣ‪‬ﺎ‬
‫ﺑﺎﻹﻣﺴﺎﻙ ﻭﺇﻣ‪‬ﺎ ﺑﺎﻟﻔﺮﺍﻕ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺃﺓ ﺍﳊﺎﻣﻞ ﻓﺈﻥﱠ ﻋ‪‬ﺪ‪‬ﺎ ) ﻓﺘﺮﺓ ﺗﺮﺑ‪‬ﺼﻬﺎ ﻭﺍﻣﺘﻨﺎﻋﻬﺎ ﻋﻦ ﺍﳌﻌﺎﺷﺮﺓ ﺍﻟﺰﻭﺟﻴ‪‬ﺔ (‬
‫ﺛﺎﺑﺘﺔ ﻻ ﺗﺘﻐﻴ‪‬ﺮ ﻭﻫﻲ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ‪ ،‬ﺃﻣ‪‬ﺎ ﺃﺟﻠﹸﻬﺎ ﻓﻬﻮ ﻣﻮﺿﻮﻉ‪ ‬ﺁﺧﺮ ﻫﻮ ﳊﻈﺔ ﺣﺴﻢ ﺍﻟﻌﻼﻗﺔ‬
‫) ‪z`÷èŸÒtƒ br& £`ßgè=y_r& ÉA$uH÷qF{$# àM»s9'ré&ur‬‬ ‫ﺍﻟﺰﻭﺟﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﻌﺪ ﺃﻥ ﺗﻀﻊ ﲪﻠﻬﺎ‬
‫‪ ، ( 4 £`ßgn=÷Hxq‬ﻭﻫﻨﺎ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺃﺓ ﺍﳊﺎﻣﻞ – ﲣﺘﻠﻒ ﺍﻟﻌﺪ‪‬ﺓ ﻋﻦ ﺍﻷﺟﻞ ‪ ،‬ﻓﻘﺪ ﺗﺴﺒﻖ ﺍﻟﻌﺪ‪‬ﺓ‬
‫ﺍﻷﺟﻞ ‪ ،‬ﻭﻗﺪ ﻳﺴﺒﻖ ﺍﻷﺟﻞ ﺍﻟﻌﺪ‪‬ﺓ ‪ ،‬ﻭﺍﻵﻳﺔ ) ‪ ( ٢٢٨‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮ‪‬ﺓ ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﳊﺎﻟﺔ‬
‫ﺍﳌﺮﺃﺓ ﺍﳌﻄﻠﹼﻘﺔ ﺍﳊﺎﻣﻞ ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﺫﻟﻚ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪ ،‬ﺗﺒﻴﺎﻧﺎﹰ ﻣﺆﻳ‪‬ﺪﺍﹰ ﺑﺎﳌﻌﺠﺰﺓ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ‪..‬‬
‫‪ ( 4‬ﻳﺸﻤﻞ ﺍﳌﺮﺃﺓ‬ ‫‪&äÿrã•è% spsW»n=rO £`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur‬‬ ‫ﺇﺫﺍﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫ﺍﳊﺎﻣﻞ ‪ ،‬ﻓﺎﳌﺮﺃﺓ ﺍﳊﺎﻣﻞ ﺍﳌﻄﻠﻘﺔ ﳚﺐ ﺃﻥ ﺗﺘﺮﺑ‪‬ﺺ ﺛﻼﺛﺔ ﻗﺮﻭﺀ ﻣﻬﻤﺎ ﻛﺎﻥ ﺯﻣﻦ ﲪﻠﻬﺎ ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻓﺈﻥﱠ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻳﺌﺴﺖ ﻣﻦ ﺍﶈﻴﺾ ﻭﺍﻟﱵ ﱂ ﲢﺾ ﺑﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﺪ‪‬ﺎ ﺑﺜﻼﺛﺔ‬
‫) ‪‘Ï«¯»©9$#ur 9•ßgô©r& èpsW»n=rO £`åkèE£‰Ïèsù óOçFö;s?ö‘$# ÈbÎ) ö/ä3ͬ!$|¡ÎpS `ÏB ÇÙŠÅsyJø9$# z`ÏB z`ó¡Í³tƒ ‘Ï«¯»©9$#ur‬‬ ‫ﺷﻬﻮﺭ‬
 ‫‪٣٤٠ ‬‬
‫‪ ] ( 4 z`ôÒÏts† óOs9‬ﺍﻟﻄﻼﻕ ‪ [ ٤ :‬ﻭﻫﺬﺍ ﺗﺒﻴﲔ ﳊﺎﻟﺔ ﻣﻌﻴ‪‬ﻨﺔ ﻣﻦ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻌﺒﺎﺭﺓ )‬

‫‪ .. ( 4‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺃﺓ ﻏﲑ‬ ‫‪&äÿrã•è% spsW»n=rO £`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur‬‬

‫‪br& È@ö6s% `ÏB £`èdqßJçGø)¯=sÛ ¢OèO ÏM»oYÏB÷sßJø9$# ÞOçFóss3tR #sŒÎ) (#þqãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﺍﳌﺪﺧﻮﻝ ‪‬ﺎ )‬

‫( ( ] ﺍﻷﺣﺰﺍﺏ ‪ [ ٤٩ :‬ﻭﻫﺬﺍ – ﺃﻳﻀﺎﹰ‬ ‫?‪$pktXr‘‰tF÷ès? ;o£‰Ïã ô`ÏB £`ÎgøŠn=tæ öNä3s9 $yJsù Æèdq•¡yJs‬‬

‫‪šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur‬‬ ‫– ﺗﺒﻴﲔ ﳊﺎﻟﺔ ﻣﻌﻴ‪‬ﻨﺔ ﻣﻦ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻌﺒﺎﺭﺓ )‬

‫‪àM»s)¯=sÜßJø9$#ur‬‬ ‫‪ .. ( 4‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻻ ﳜﺼ‪‬ﺺ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ )‬ ‫‪&äÿrã•è% spsW»n=rO £`ÎgÅ¡àÿRr'Î/‬‬

‫‪ ، ( 4‬ﻭﻻ ﲣﺼ‪‬ﺼ‪‬ﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺗﺒﻴﲔ‬ ‫‪&äÿrã•è% spsW»n=rO £`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ‬‬

‫ﻭﺗﻔﺼﻴﻞ ﳉﻮﺍﻧﺐ ﻣﻦ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬

‫ﻭﺗﺘﺠﻠﹼﻰ ﻋﻈﻤﺔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( 4 &äÿrã•è%‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ‬
‫ﺍﳉﺬﺭ ) ﻕ ‪ ،‬ﺭ ‪ ،‬ﺃ ( ﻟﺘﺸﻤﻞ ﲨﻴﻊ ﺍﳊﺎﻻﺕ ‪..‬‬
‫ﻁ ﺩﻻﻻﺗ‪‬ﻪ‪ ‬ﺍﻟﻜﺎﻣﻨﺔ‪ ‬ﻓﻴﻪ ‪ ،‬ﻋﻠﻰ‬
‫‪ ..‬ﺍﻟﻘﺮﺍﺀﺓﹸ ﰲ ﺃﺻﻠ‪‬ﻬﺎ ﺗﻌﲏ ﺇﺩﺭﺍﻙ‪ ‬ﺣﻘﻴﻘﺔ‪ ‬ﺍﳌﻘﺮﻭﺀِ ﻭﺍﺳﺘﻨﺒﺎ ﹶ‬
‫‪tbrâät•ø)tƒ š•Í´¯»s9'ré'sù ¾ÏmÏYŠÏJu‹Î/ ¼çmt7»tFÅ2 u’ÎAré& ô`yJsù‬‬ ‫ﻗﺪﺭﹺ ﺍﳌﺴﺘﻄﺎﻉ ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( óOßgt7»tGÅ2‬ﺍﻹﺳﺮﺍﺀ ‪ ، [ ٧١ :‬ﲟﻌﲎ ﻳ‪‬ﺪﺭﻛﻮﻥ ﺣﻘﻴﻘﺘ‪‬ﻪ‪ ، ‬ﻭﻳﺴﺘﻨﺒﻄﻮﻥﹶ ﺩﻻﻻﺗ‪‬ﻪ ‪ ..‬ﻭﺫﺍﺕ‪‬‬
‫) ‪ãAqà)u‹sù ¾ÏmÏYŠÏJu‹Î/ ¼çmt7»tGÏ. š†ÎAré& ô`tB $¨Br'sù‬‬ ‫ﺍﳌﻌﲎ ﲢﻤﻠﹸﻪ ﻛﻠﻤﺔ ) ‪ ( #râät•ø%$#‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪:‬‬
‫‪ ] ( ÷mu‹Î6»tFÏ. (#râät•ø%$# ãPät!$yd‬ﺍﳊﺎﻗﺔ ‪.. [ ١٩ :‬‬
‫‪ ..‬ﻭﻋﺪ‪‬ﺓﹸ ﺍﻟﺸﻲﺀِ ﳎﻤﻮﻉ‪ ‬ﻭﺣﺪﺍﺗ‪‬ﻪ ‪ ..‬ﻭﻋﺪ‪‬ﺓﹸ ﺍﳌﹸﻄﹶﻠﱠﻘﺔ‪ ‬ﻫﻲ ‪ :‬ﳎﻤﻮﻉ‪ ‬ﻭﺣﺪﺍﺕ‪ ‬ﺍﻟـﺪﻭﺭﺍ ‪‬‬
‫ﺕ‬
‫ﺍﻟﺰﻣﻨﻴ‪‬ﺔ‪ ‬ﺍﻟﱵ ﲢﻜﻢ‪ ‬ﺣﺮﻛﺔﹶ ﺇﺧﺼﺎﺑﹺﻬﺎ ﺍﳉﻨﺴﻲ‪ .. ‬ﺫﻟﻚ ﺍ‪‬ﻤﻮﻉ ﺍﻟﺬﻱ ﺗﺘﺮﺑﺺ ﻓﻴﻪ ﺑﻨﻔﺴِﻬﺎ ﻋﻦ‬
‫ﺯﻭﺟﹺﻬﺎ ‪..‬‬
‫‪٣٤١ ‬‬
‫) ‪£`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur‬‬ ‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﺮﺀَ ﺍﳌﻌﲏ‪ ‬ﰲ ﻗﻮﻟ‪‬ﻪ‪ ‬ﺗﻌﺎﱃ ‪:‬‬
‫‪ ، ( 4 &äÿrã•è% spsW»n=rO‬ﻫﻮ ‪ :‬ﺯﻣﻦ‪ ‬ﺩﻭﺭﺓ‪ ‬ﺍﻹﺧﺼﺎﺏﹺ ﺍﳉﻨﺴﻲ‪ ‬ﻟ‪‬ﻠﻤﺮﺃﺓ‪ ‬ﺍﳌﹸﻄﹶﻠﱠﻘﺔ ‪ ،‬ﻭﺍﻟـﺬﻱ ﺗ‪‬ﺪﺭﹺﻛﹸـﻪ‪‬‬
‫ﻭﺗﺴﺘﻨﺒﻄﹸﻪ‪ ‬ﻣ‪‬ﻤﺎ ﺍﻋﺘﺎﺩﺕ ﻋﻠﻴﻪ ﻗﺒﻞﹶ ﺣ‪‬ﻤ‪‬ﻠ‪‬ﻬﺎ ﺇﻥﹾ ﻛﺎﻧﺖ ﺣﺎﻣﻼﹰ ‪ ،‬ﻭﻣﺎ ﺗ‪‬ﺪﺭﹺﻛﹸﻪ‪ ‬ﻣﻦ ﺯﻣـﻦ‪ ‬ﺩﻭﺭ ‪‬ﺓ‬
‫ﺇﺧﺼﺎﺑﹺﻬﺎ ﺍﳉﻨﺴﻲ‪ ‬ﺍﻟﺬﻱ ﳛﻜﻢ‪ ‬ﺣﻴﺎﺗ‪‬ﻬﺎ ﺇﻥﹾ ﻛﺎﻧﺖ ﰲ ﻃﻮﺭﹺ ﺩﻭﺭﺍﺕ‪ ‬ﺍﳊﻴﺾ ‪ ،‬ﻭﻫﻮ‪ ‬ﺍﻟﺸـﻬﺮ‬
‫ﺍﻟﺬﻱ ﺣﺪ‪‬ﺩ‪‬ﻩ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻟﻶﻳﺴﺎﺕ ﻣﻦ ﺍﶈﻴﺾ ﻭﺍﻟﻼﰐ ﱂ ﳛﻀﻦ ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻭﺭﻭﺩ‪ ‬ﻛﻠﻤﺔ‪ ( 4 &äÿrã•è% ) ‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉـﺬﺭ ) ﻕ ‪ ،‬ﺭ ‪ ،‬ﺃ ( ﰲ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ ، ( 4 &äÿrã•è% spsW»n=rO £`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur ) :‬ﻳ‪‬ﻌﻄﻲ ﻛﻠﻤـﺔﹶ‬
‫) ‪ ، ( M»s)¯=sÜßJø9$#ur‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺇﻃﻼﻗﺎﹰ ﻳﺸﻤﻞﹸ ‪ :‬ﺍﳌﺮﺃﺓﹶ ﺍﳊﺎﻣﻞ ‪ ،‬ﻭﺍﳌﺮﺃﺓﹶ ﺩﺍﺧﻞﹶ‬
‫ﻃﻮﺭﹺ ﺍﳊﻴﺾ ‪ ،‬ﻭﺍﳌﺮﺃﺓﹶ ﺍﻟﱵ ﻳﺌﺴﺖ ﻣﻦ ﺍﶈﻴﺾ ‪ ،‬ﻭﺍﳌﺮﺃﺓﹶ ﺍﻟﱵ ﱂ ﲢﺾ ‪..‬‬
‫‪ ..‬ﻓﺎﳌﺮﺃﺓﹸ ﺍﳌﹸﻄﻠﱠﻘﺔﹸ ﺗ‪‬ﺴﺘ‪‬ﻘﹾﺮ‪‬ﺃﹸ ﻓﺘﺮﺓﹸ ﺗﺮﺑ‪‬ﺼ‪‬ﻬﺎ ﺣﺴﺐ ﺣﺎﻟﺘ‪‬ﻬﺎ ﺑﲔ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ‪ ..‬ﻭﺑﺎﻟﺘـﺎﱄ‬
‫ﻓﻤﺠﻲﺀُ ﻛﻠﻤﺔﹸ ) ‪ ( 4 &äÿrã•è%‬ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻕ ‪ ،‬ﺭ ‪ ،‬ﺃ ( ‪ ،‬ﻳ‪‬ﻨﺎﺳﺐ‪ ‬ﺇﻃـﻼﻕ‪‬‬
‫) ‪£`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur‬‬ ‫ﻛﻠﻤﺔ‪ ( M»s)¯=sÜßJø9$#ur ) : ‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ‪:‬‬
‫‪ ، ( 4 &äÿrã•è% spsW»n=rO‬ﻟﺘﺸﻤﻞ ﲨﻴﻊ ﺣﺎﻻﺕ ﺍﻟﻄﻼﻕ ﺩﻭﻥ ﺃﻱ‪ ‬ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﻮﻝ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺑﺄﻧ‪‬ﻪ ﻗﺎﻝ ‪ ] :‬ﻃﻼﻕ ﺍﻷﻣﺔ ﺗﻄﻠﻴﻘﺘﺎﻥ‬
‫ﻭﻋﺪ‪‬ﺎ ﺣﻴﻀﺘﺎﻥ [ ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﹸﺧﺮﻯ ‪ ] :‬ﻃﻼﻕ ﺍﻷﻣﺔ ﺗﻄﻠﻴﻘﺘﺎﻥ ﻭﻗﺮﺅﻫﺎ ﺣﻴﻀﺘﺎﻥ [‬
‫‪ ...‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﳝﻜﻦ ﺃﻥ ﳜﺮﺝ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻷﻧ‪‬ﻪ ‪ r‬ﻻ ﻳ‪‬ﺨﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪،‬‬
‫( ‪ ،‬ﻭﺫﻟﻚ‬ ‫‪4 &äÿrã•è% spsW»n=rO £`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ àM»s)¯=sÜßJø9$#ur‬‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻘﻮﻝ )‬
‫ﺑﺼﻴﻐﺔ ﻋﻤﻮﻡﹴ ﺗﺸﻤﻞ ﲨﻴﻊ ﺍﳌﻄﻠﻘﺎﺕ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
 ‫‪٣٤٢ ‬‬
‫‪àM»s)¯=sÜßJø9$#ur‬‬ ‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺘﺨﺼﻴﺺ ﺍﻟﺬﻱ ﻓﺮﺿﻮﻩ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫( ﻏﲑ‪ ‬ﺻﺤﻴﺢ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪ ،‬ﻭﻫﻮ ﻧﺘﻴﺠﺔ ﻋﺪﻡ‬ ‫‪4 &äÿrã•è% spsW»n=rO £`ÎgÅ¡àÿRr'Î/ šÆóÁ-/uŽtItƒ‬‬

‫ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﻓﺮﺽ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧﺮﻯ ‪ ،‬ﰎﱠ ﻓﻴﻬﺎ ﺇﻃﻼﻕ ﺍﳌﺨﺼ‪‬ﺺ ‪ ،‬ﻋﻠﻰ ﻧﻘﻴﺾ ﻣﻦ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪،‬‬
‫ﻭﺫﻟﻚ ﺟﺮﻳﺎﹰ ﺧﻠﻒ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ‪ ،‬ﻭﺧﻠﻒ ﺃﻫﻮﺍﺀ ﺑﻌﺾ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﻭﺍﻟﻼﺣﻘﲔ ‪ ..‬ﻓﻘﺪ ﺃﻃﻠﻘﻮﺍ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺸﻤﻞ ﻛﻞﱠ ﺍﻟﻨﺎﺱ ‪..‬‬
‫) ‪ ] ( z`ƒÌ•Å¡»y‚ø9$# z`ÏB Íot•ÅzFy$# ’Îû uqèdur çm÷YÏB Ÿ@t6ø)ム`n=sù $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur‬ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ ‪[ ٨٥ :‬‬
‫ﺑﻨﺎﺀً ﻋﻠﻰ ﺗﻔﺴﲑﻫﻢ ﻓﺈﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻘﺒﻞ ﻣﻦ ﺃﻱ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﺃﻱ‪ ‬ﺩﻳﻦﹴ ﺁﺧﺮ ‪ ،‬ﻏﲑ ﺩﻳﻦ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬
‫‪ ،‬ﺃﻱ ﺃﻧ‪‬ﻬﻢ ﺃﻃﻠﻘﻮﺍ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﺘﺸﻤﻞ ﻛﻞﱠ ﺍﻟﻨﺎﺱ ﻭﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪ ..‬ﻭﻗﺒﻞ‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻓﺈﻥﱠ ﻣﺎ ﺫﻫﺒﻮﺍ ﺑﻪ ﰲ ﺗﻔﺴﲑﻫﻢ ﳍﺎ ﻳﺸﺎﺑﻪ ﲤﺎﻣﺎﹰ ﺍﻓﺘﺮﺍﺀ‬
‫‪tb%x. `tB žwÎ) sp¨Yyfø9$# Ÿ@äzô‰tƒ `s9 (#qä9$s%ur‬‬ ‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺫﻟﻚ ﺑﻘﻮﳍﻢ ‪) :‬‬
‫‪] ( šúüÏ%ω»|¹ óOçGZà2 bÎ) öNà6uZ»ydö•ç/ (#qè?$yd ö@è% 3 öNà‰•‹ÏR$tBr& š•ù=Ï? 3 3“t•»|ÁtR ÷rr& #·Šqèd‬‬
‫ﺍﻟﺒﻘﺮﺓ ‪ ، [ ١١١ :‬ﻓﻘﺪ ﺯﻋﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﳍﻢ ﺩﻭﻥ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﺗﻔﺴﲑ‬
‫ﺍﻵﻳﺔ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ﻫﻮ ﺍﺣﺘﻜﺎﺭ‪ ‬ﻟﻠﺨﻼﺹ ﻻ ﳜﺘﻠﻒ ﺃﺑﺪﺍﹰ ﻋﻦ ﺍﺣﺘﻜﺎﺭ ﺃﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﺮﺩ‪ ‬ﺍﻹﳍﻲ ﻋﻠﻰ ﺯﻋﻢ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﺎﺣﺘﻜﺎﺭ ﺍﳋﻼﺹ ﻭﻋﻠﻰ‬
‫ﺯﻋﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ﻻ ﳛﻴﺪ ﻋﻨﻪ ﺇﻻﹼ ﻛﻞﱡ ﺃﻋﻤﻰ ‪..‬‬
 ٣٤٣ 
¼çms9 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 )

uqèdur 4Ós\Ré& ÷rr& @•Ÿ2sŒ `ÏB ÏM»ysÎ=»¢Á9$# z`ÏB ö@yJ÷ètƒ ÆtBur ÇÊËÌÈ #ZŽ•ÅÁtR Ÿwur $wŠÏ9ur «!$# Èbrߊ `ÏB

[ ١٢٤ – ١٢٣ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬#ZŽ•É)tR tbqßJn=ôàムŸwur sp¨Yyfø9$# tbqè=äzô‰tƒ y7Í´¯»s9'ré'sù Ö`ÏB÷sãB

‫ﻢ‬‫ﺭﺍ‬‫ ( ﻟﻮﺣﺪﻫﺎ ﺗﻜﻔﻲ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ ﻟﻴﻌﻴﺪﻭﺍ ﺗﺼﻮ‬öNä3Íh‹ÏR$tBr'Î/ }§øŠ©9 ) ‫ﺔ‬‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ( ﻧﺮﺍﻫﺎ ﺑﺼﻴﻐﺔ ﻣﻄﻠﻘﺔ ﻏﲑ‬Ö`ÏB÷sãB uqèdur ) ‫ﺔ‬‫ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬.. ‫ﻋﻠﻰ ﻣﻌﻴﺎﺭ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺼﺔ ﺑﺎﻹﳝﺎﻥ ﻋﱪ ﺍﻟﺮﺳﺎﻟﺔ‬‫ﻬﺎ ﳐﺼ‬‫ ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧ‬، ‫ﺼﺔ ﺑﺪﻳﻦﹴ ﺃﻭ ﻣﺬﻫﺐﹴ ﺩﻭﻥ ﻏﲑﻩ‬‫ﳐﺼ‬
.. ( öNä3Íh‹ÏR$tBr'Î/ }§øŠ©9 ) ‫ ﻣﻌﲎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‬‫ ﻋﻨﺪﻫﺎ ﻻ ﻳﺒﻘﻰ ﺃﻱ‬، ‫ﺍﳋﺎﲤﺔ ﺩﻭﻥ ﻏﲑﻫﺎ‬
‫ﺔﹰ‬‫ ﺣﺎﻟﺔﹰ ﺧﺎﺻ‬‫ﺭ‬‫ﻬﺎ ﺗﺼﻮ‬‫ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‬
`tBur ) : ‫ ﺍﻧﻄﻼﻗﺎﹰ ﻣﻦ ﻛﻮﻧﻪ ﻣﺴﻠﻤﺎﹰ‬، ‫ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺒﺘﻐﻲ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎﹰ‬
..... ‫ ( ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ‬Æ÷tGö;tƒ ) ‫ ﻭﻫﺬﺍ ﻣﺎ ﺗﺮﲰﻪ ﻟﻨﺎ ﻛﻠﻤﺔ‬، ( $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ
( 4 Wx¢ÁxÿãB |=»tGÅ3ø9$# ãNà6øŠs9Î) tAt“Rr& ü“Ï%©!$# uqèdur $VJs3ym ÓÈötGö/r& «!$# uŽö•tósùr& ) ‫ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ ﺍﻟﺬﻱ ﺃﻧﺎ ﻋﻠﻴﻪ ﻭﺃﺭﻳﺪ ﺑﺪﻻﹰ‬‫ ( ﺗﻌﲏ ﺃﺩﻉ ﺍﳊﻖ‬ÓÈötGö/r& ) ‫ [ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ‬١١٤ : ‫] ﺍﻷﻧﻌﺎﻡ‬
.. ‫ﺎﹰ ﺁﺧﺮ‬‫ﻜﹶﻤ‬‫ﻣﻨﻪ ﺣ‬
‫ﺔ ﺗﻔﺴﲑﻧﺎ‬‫ ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ ﻟﻶﻳﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ﺗﺆﻛﹼﺪ ﺻﺤ‬..
.. ‫ﻫﺬﺍ‬
ÇÑÎÈ z`ƒÌ•Å¡»y‚ø9$# z`ÏB Íot•ÅzFy$# ’Îû uqèdur çm÷YÏB Ÿ@t6ø)ム`n=sù $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur )
ãNèduä!%y`ur A,ym tAqß™§•9$# ¨br& (#ÿr߉Îgx©ur öNÍkÈ]»yJƒÎ) y‰÷èt/ (#rã•xÿŸ2 $YBöqs% ª!$# “ωôgtƒ y#ø‹x.

[ ٨٦ – ٨٥ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûüÏJÎ=»©à9$# uQöqs)ø9$# “ωôgtƒ Ÿw ª!$#ur 4 àM»oYÉi•t6ø9$#

‫‪٣٤٤ ‬‬
‫ﻓﻬﺆﻻﺀ ﺍﳌﺮﺗﺪ‪‬ﻭﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺒﺘﻐﻮﻥ ﺩﻳﻨﺎﹰ ﺁﺧﺮ ﻏﲑ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻳﻜﻮﻧﻮﻥ‬
‫ﺑﺎﺭﺗﺪﺍﺩﻫﻢ ﻫﺬﺍ ﻗﺪ ﻋﻤﻠﻮﺍ ﺛﻼﺛﺔ ﺃﻋﻤﺎﻝ ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﻋﻤﻠﻬﺎ ﺇﻻﹼ ﺍﳌﺴﻠﻢ ﺍﳌﺮﺗﺪ ‪..‬‬
‫‪ .. ( öNÍkÈ]»yJƒÎ) y‰÷èt/ (#rã•xÿŸ2 ) – ١‬‬
‫‪.. ( A,ym tAqß™§•9$# ¨br& (#ÿr߉Îgx©ur ) – ٢‬‬
‫‪.. ( 4 àM»oYÉi•t6ø9$# ãNèduä!%y`ur ) – ٣‬‬
‫ﻓﺎﻟﺬﻱ ﻳﻜﻔﺮ ﺑﻌﺪ ﺇﳝﺎﻧﻪ ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﻳﺸﻬﺪ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ ‪r‬ﺣﻖ‪ ، ‬ﻭﺑﻌﺪ ﺃﻥ ﺗﺄﺗﻴﻪ ﺍﻟﺒﻴ‪‬ﻨﺎﺕ‬
‫‪ ،‬ﻫﻮ ﻣﺴﻠﻢ‪ ‬ﺍﺭﺗﺪ‪ ‬ﻋﻦ ﺍﻹﺳﻼﻡ ﺇﱃ ﺩﻳﻦﹴ ﺁﺧﺮ ‪ ،‬ﻟﺬﻟﻚ ﻻ ﻳ‪‬ﻘﺒﻞ ﻣﻨﻪ ﺃﻱ‪ ‬ﺩﻳﻦﹴ ﺁﺧﺮ ‪ ،‬ﻛﻮﻧـﻪ‬
‫ﻋﻠﻢ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺭﺃﻯ ﺃﺣﻘﻴ‪‬ﺘﻪ ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﳜﺘﻠﻒ ﻛﺜﲑﺍﹰ ﻋﻦ ﺍﻵﺧـﺮﻳﻦ ﺍﻟـﺬﻳﻦ ﱂ‬
‫ﻳﻌﻠﻤﻮﺍ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﱂ ﻳﺸﻬﺪﻭﺍ ﺃﻥﹼ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺣﻖ ‪ ،‬ﻭﱂ ﺗﺄ‪‬ﻢ ﺍﻟﺒﻴ‪‬ﻨﺎﺕ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﳎﺎﺭﺍﺓ ﻟﻠﺮﺍﻭﻳﺎﺕ ﺍﳌﻠﻔﹼﻘﺔ ‪ ،‬ﻭﻷﻗﻮﺍﻝ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻭﻟﻸﻫﻮﺍﺀ ﻭﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ‪ ،‬ﰎﱠ‬
‫ﺇﻃﻼﻕ ﻧﺺ‪ ‬ﺧﺎﺹ‪ ‬ﺑﺎﳌﺮﺗﺪ‪‬ﻳﻦ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻟﻴﺸﻤﻞ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﲨﻌﺎﺀ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﲢﺮﻳـﻒ‪‬‬
‫ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧﺮﻯ ‪ ..‬ﻟﻘﺪ ﺃﻃﻠﻖ ﺍﻟﻜﺜﲑﻭﻥ ﺩﻻﻻﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﺸﻤﻞ ﲨﻴﻊ‬
‫ﻣﻦ ﺻﺎﺣﺐ ﺍﻟﻨﱯ‪ ، r ‬ﲟﻌﲎ ﻣﻦ ﻋﺎﺵ ﻣﻌﻪ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻭﺧﺼ‪‬ﺼﻮﻫﺎ ﺑﺄﻧ‪‬ﻬـﺎ‬
‫ﺗﻌﲏ ﺃﻓﺮﺍﺩ ﺫﻟﻚ ﺍﳉﻴﻞ ﺩﻭﻥ ﺍﻷﺟﻴﺎﻝ ﺍﻷُﺧﺮﻯ ‪..‬‬
‫) ‪š†Å̧‘ 9`»|¡ômÎ*Î/ Nèdqãèt7¨?$# tûïÏ%©!$#ur Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$# z`ÏB tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur‬‬

‫‪ã—öqxÿø9$# y7Ï9ºsŒ 4 #Y‰t/r& !$pkŽÏù tûïÏ$Î#»yz ã•»yg÷RF{$# $ygtFøtrB “Ì•ôfs? ;M»¨Zy_ öNçlm; £‰tãr&ur çm÷Ztã (#qàÊu‘ur öNåk÷]tã ª!$#‬‬

‫‪ ] ( ãLìÏàyèø9$#‬ﺍﻟﺘﻮﺑﺔ ‪[ ١٠٠ :‬‬

‫‪tûïÌ•Éf»ygßJø9$# z`ÏB tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur ) :‬‬ ‫ﺇﻥﱠ ﻛﻠﻤﺔ ) ‪ ( `ÏB‬ﰲ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
‫‪ ( Í‘$|ÁRF{$#ur‬ﺗ‪‬ﺨﺼ‪‬ﺺ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ‪ ،‬ﻓﺎﻹﻃﻼﻕ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﺍﻟﻜﻠﻤﺘـﺎﻥ‬
 ‫‪٣٤٥ ‬‬
‫) ‪tûïÌ•Éf»ygßJø9$#‬‬ ‫) ‪ ( tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur‬ﲣﺼ‪‬ﺼﻪ ﻛﻠﻤﺔ ) ‪ ، ( `ÏB‬ﻟﻴﻜﻮﻧﻮﺍ ﺟﺰﺀﺍﹰ ﻣـﻦ‬
‫‪ .. ( Í‘$|ÁRF{$#ur‬ﻓﻜﻠﻤﺔ ) ‪ - ( `ÏB‬ﻭﻓﻖ ﻫﺬﺍ ﺍﶈﻤﻞ ﺍﻟﺘﺎﺭﳜﻲ – ﺗﻔﻴﺪ ﺍﻟﺘﺒﻌﻴﺾ ﻭﻻ ﺗ‪‬ﻔﻴـﺪ‬
‫ﺍﻟﺘﺒﻴﲔ ‪..‬‬
‫ﰒﱠ ﻛﻴﻒ ﺗﻔﻴﺪ ﺍﻟﺘﺒﻴﲔ ﻟﺘﺸﻤﻞﹶ ﻛﻞﱠ ﺍﻟﺼﺤﺎﺑﺔ ﲟﻌﲎ ﻣﻦ ﻋﺎﺻﺮ ﺍﻟﻨﱯ‪ r ‬ﻭﺷﺎﻫﺪﻩ ﻭﻋـﺎﺵ‬
‫ﻣﻌﻪ ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ) ﺃﻱ ﳑ‪‬ﻦ ﺗﺸﻤﻠﻬﻢ ﺗﻌﺎﺭﻳﻔﻬﻢ ﻟﻠﺼﺤﺎﺑﺔ ( ﻣﻦ ﻣـﺮﺩﻭﺍ ﻋﻠـﻰ‬
‫ﺍﻟﻨﻔﺎﻕ ‪ ،‬ﻭﺛﺒﺘﻮﺍ ﻋﻠﻴﻪ ﻭﺍﺳﺘﻤﺮ‪‬ﻭﺍ ﻭﱂ ﻳﺘﻮﺑﻮﺍ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﻢ ﺃﺻﺒﺤﻮﺍ ﺃﺳﺎﺗﺬﺓﹰ ﰲ ﺍﻟﻨﻔﺎﻕ ﻓﺒﻠﻐـﻮﺍ‬
‫ﻓﻴﻪ ﺣﺪ‪‬ﺍﹰ ﻻ ﻳﻌﻠﻢ ﺍﻟﻨﱯ‪ r ‬ﺫﺍﺗﻪ ﺃﻧ‪‬ﻬﻢ ﻣﻨﺎﻓﻘﻮﻥ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺆﻛﹼﺪﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓﹰ‬
‫ﳍﺬﻩ ﺍﻵﻳﺔ ‪..‬‬
‫‪9`»|¡ômÎ*Î/ Nèdqãèt7¨?$# tûïÏ%©!$#ur Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$# z`ÏB tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur‬‬ ‫)‬
‫‘§‪4 #Y‰t/r& !$pkŽÏù tûïÏ$Î#»yz ã•»yg÷RF{$# $ygtFøtrB “Ì•ôfs? ;M»¨Zy_ öNçlm; £‰tãr&ur çm÷Ztã (#qàÊu‘ur öNåk÷]tã ª!$# š†ÅÌ‬‬

‫‪( ÏpuZƒÏ‰yJø9$# È@÷dr& ô`ÏBur ( tbqà)Ïÿ»oYãB É>#t•ôãF{$# šÆÏiB /ä3s9öqym ô`£JÏBur ÇÊÉ È ãLìÏàyèø9$# ã—öqxÿø9$# y7Ï9ºsŒ‬‬

‫‪A>#x‹tã 4’n<Î) šcr–Št•ãƒ §NèO Èû÷üs?§•¨B Nåkæ5Éj‹yèãZy™ 4 öNßgßJn=÷ètR ß`øtwU ( ö/àSßJn=÷ès? Ÿw É-$xÿÏiZ9$# ’n?tã (#rߊt•tB‬‬

‫‪ ] ( 8LìÏàtã‬ﺍﻟﺘﻮﺑﺔ ‪[ ١٠١ – ١٠٠ :‬‬

‫‪È@÷dr& ô`ÏBur‬‬ ‫ﺃﻟﻴﺲ ﺃﻫﻞﹸ ﺍﳌﺪﻳﻨﺔ ﻫﻢ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ؟ ‪ ..‬ﺃﻟﻴﺴﺖ ﺍﻟﻌﺒﺎﺭﺓ )‬

‫‪ ( É-$xÿÏiZ9$# ’n?tã (#rߊt•tB ( ÏpuZƒÏ‰yJø9$#‬ﺗﺼﻮ‪‬ﺭ‪ ‬ﺑﻌﻀﺎﹰ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ؟!!! ‪ ....‬ﻓﻜﻴﻒ – ﺇﺫﺍﹰ –‬
‫ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻣﺮﺩﻭﺍ ﻋﻠﻰ ﺍﻟﻨﻔﺎﻕ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻛﻴﻒ ﻳﻜﻮﻧﻮﻥ ﻣﺸﻤﻮﻟﲔ ﻣﻊ‬
‫‪z`ÏB tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur‬‬ ‫ﺍﻟﺬﻳﻦ ﺭﺿﻲ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ‪ ،‬ﻭﺍﳌﻌﻨﻴ‪‬ﲔ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$#‬ﻣﻦ ﺍﻵﻳﺔ‪ ‬ﺍﻷﻭﱃ ؟!!! ‪ ..‬ﺃﻻ ﻳﻘﺪﺡ ﺫﻟﻚ ﰲ ﺇﻃﻼﻕ ﺩﻻﻻﺕ‬
 ‫‪٣٤٦ ‬‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$# z`ÏB tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur‬ﺇﻃﻼﻗﺎﹰ ﻳﺸﻤﻞ ﲨﻴﻊ‬
‫ﻣﻦ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺗﻌﺎﺭﻳﻔﻬﻢ ﻟﻠﺼﺤﺎﺑﺔ ؟!!! ‪..‬‬
‫ﺇﺫﺍﹰ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﻟﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﺸﻤﻞ ﻛﻞﱠ ﻣﻦ ﺛﺒﺘﺖ ﺻﺤﺒﺘﻪ ﻟﻠﻨﱯ‪r ‬‬
‫ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪ ،‬ﻓﻤﻦ ﻏﲑ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳﻌﻠﻢ ﺭﺟﺎﻻﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻣﺼﻨ‪‬ﻔﻮ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﱂ ﻳﺴﺘﻄﻊ ‪ r‬ﺫﺍﺗﻪ ﻣﻌﺮﻓﺘﻪ ‪ ..‬ﻛﻴﻒ ﻳﻌﻠﻤﻮﻥ ﺃﻥﱠ ﲨﻴﻊ ﻣﻦ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ‬
‫ﺗﻌﺎﺭﻳﻔﻬﻢ ﻟﻠﺼﺤﺒﺔ ﻋﺪﻻﹰ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﱂ ﻳﻌﻠﻢ ‪ r‬ﺫﺍﺗﻪ ﺑﻌﺾ ﻣﻦ ﻣﺮﺩ ﻋﻠﻰ ﺍﻟﻨﻔﺎﻕ ﻣﻦ‬
‫‪Ÿw É-$xÿÏiZ9$# ’n?tã (#rߊt•tB ( ÏpuZƒÏ‰yJø9$# È@÷dr& ô`ÏBur‬‬ ‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻋﺎﺵ ﻣﻌﻬﻢ ﰲ ﻣﺪﻳﻨﺔ ﻭﺍﺣﺪﺓ )‬
‫?‪ ( 4 öNßgßJn=÷ètR ß`øtwU ( ö/àSßJn=÷ès‬؟!!! ‪..‬‬
‫ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﲢﻤﻞ ﻓﻴﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺇﻃﻼﻗﺎﹰ ﻟﻴﺲ ﺧﺎﺻ‪‬ﺎﹰ ﲜﻴﻞﹴ ﺩﻭﻥ ﻏﲑﻩ‬
‫‪ ،‬ﻧﺮﺍﻫﻢ ﳜﺼ‪‬ﺼﻮﻥ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺎﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﺩﻭﻥ ﻏﲑﻩ ‪ ..‬ﻓﻔﻲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ، ( 9`»|¡ômÎ*Î/ Nèdqãèt7¨?$# tûïÏ%©!$#ur Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$# z`ÏB tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur‬ﻧﺮﻯ ﺃﻥﱠ‬
‫ﻛﻠﻤﺔ ) ‪ ( Nèdqãèt7¨?$#‬ﺗﺮﺩ ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ‪ ،‬ﻭﺑﺬﻟﻚ ﲢﻤﻞﹸ ﺩﻻﻻﺕ‪ ‬ﺗﺘﺠﺎﻭﺯ‪ ‬ﺍﳉﺎﻧﺐ‪ ‬ﺍﻟﺘﺎﺭﳜﻲ‪‬‬
‫ﺍﻟﺬﻱ ﻓﹸﺴ‪‬ﺮ‪‬ﺕ‪ ‬ﺑﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ..‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺩﻻﻻﺕ‪ ‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻻ ﺗﺘﺠﺎﻭﺯ‪‬‬
‫ﺍﻹﻃﺎﺭ‪ ‬ﺍﻟﺘﺎﺭﳜﻲ‪ ‬ﺍﻟﺬﻱ ﻓﹸﺴ‪‬ﺮ‪‬ﺕ ﺑﻪ ‪ ،‬ﻟﻜﺎﻧﺖ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ ) :‬ﻭ‪‬ﺍﻟﺴ‪‬ﺎﺑﹺﻘﹸﻮﻥﹶ ﺍﻟﹾﺄﹶﻭ‪‬ﻟﹸﻮﻥﹶ ﻣ‪ ‬ﻦ‬
‫ﺍﻟﹾﻤ‪‬ﻬ‪‬ﺎﺟﹺﺮﹺﻳﻦ‪ ‬ﻭ‪‬ﺍﻟﹾﺄﹶﻧ‪‬ﺼ‪‬ﺎﺭﹺ ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪‬ﺘ‪‬ﺒﹺﻌﻮﻧ‪‬ﻬﻢ ﺑﹺﺈﹺﺣ‪‬ﺴ‪‬ﺎﻥ‪ ، ( ‬ﺃﻱ ﺑﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ﻳ‪‬ﺘ‪‬ﺒﻌﻮﻧ‪‬ﻬﻢ ( ﺑﺼﻴﻐﺔ‬
‫ﺍﳌﻀﺎﺭﻉ ﺑﺪﻝﹶ ﻛﻠﻤﺔﹶ ) ‪ ( Nèdqãèt7¨?$#‬ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ‪ ..‬ﻓﻔﺮﺽ ﺍﻟﺪﻻﻟﺔ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur‬ﲝﻴﺚ ﻻ ﺗﻌﲏ ﺇﻻﱠ ﺍﳉﻴﻞﹶ ﺍﻷﻭ‪‬ﻝﹶ ‪ ،‬ﻳﻘﺘﻀﻲ ﻭ‪‬ﺻ‪‬ﻒ‪‬‬
‫ﻣﻦ ﻳﺘ‪‬ﺒﻌ‪‬ﻬﻢ ﻻﺣﻘﺎﹰ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻭﻟﻴﺲ ﺍﳌﺎﺿﻲ ‪ ،‬ﻓﻬﺬﻩ ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔﹸ ﻧﺰﻟﺖ ﺯﻣﻦ‪ ‬ﺍﳉﻴﻞ‬
‫ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻭﻣ‪‬ﺘ‪‬ﺒﻌﻮ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﻫﻢ ﻻﺣﻘﻮﻥ ﳍﻢ ﻭﻟﻴﺴﻮﺍ ﺳﺎﺑﻘﲔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺘ‪‬ﺒﻌﻮﻧ‪‬ﻬﻢ ﺑﻌﺪ‬
‫ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺗﻨﺎﺳﺒﻪ ﺻﻴﻐﺔﹸ ﺍﳌﻀﺎﺭﻉ ﻭﻟﻴﺲ ﺍﳌﺎﺿﻲ ‪..‬‬
 ‫‪٣٤٧ ‬‬
‫( ﲢﻤﻞﹸ ﺩﻻﻻﺕ‪ ‬ﺗﺘﺠﺎﻭﺯ‪ ‬ﺍﻹﻃﺎﺭ‪‬‬ ‫‪tbqä9¨rF{$# šcqà)Î6»¡¡9$#ur‬‬ ‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺍﻟﺘﺎﺭﳜﻲ‪ ‬ﻟﺘﺸﻤﻞﹶ ﺻﻔﺔﹰ ﳎﺮ‪‬ﺩﺓﹰ ﻋﻦ ﺍﻟﺘﺎﺭﻳﺦ ‪ ..‬ﻓﺎﻟﺴﺒﻖ‪ ‬ﺍﳌﻌﲏ‪ ‬ﻫﻮ ﺳ‪‬ﺒ‪‬ﻖ‪ ‬ﺇﳝﺎﱐﱞ ‪ ،‬ﻭﻫﻮ ﺳﺒ‪ ‬ﻖ‬
‫ﺧﻼﺹﹴ ﻭﻧﻘﺎﺀ ﻭﻗﺮﰉ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺪﺧﻞﹶ ﺳﺎﺣﺘ‪‬ﻪ ﺃﻱ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﰲ‬
‫ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ﺣﻴﻨﻤﺎ ﻳ‪‬ﺤﻘﱢﻖ‪ ‬ﻣﺘﻄﻠﺒﺎﺕ ﻫﺬﺍ ﺍﻟﺴﺒﻖ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( šcqà)Î6»¡¡9$#ur‬ﺬﻩ ﺍﳊﻴﺜﻴ‪‬ﺔ ﻣﻦ ﺍﻟﺼﻴﺎﻏﺔ – ﻭﺫﻟﻚ ﺑﻜﻮ‪‬ﺎ ﲨﻌﺎﹰ ﻻﺳﻢ ﻓﺎﻋﻞ‬
‫– ﺗﻘﻮ‪‬ﻱ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ‪ ...‬ﻓﺎﻟﺴﺒﻖ‪ ‬ﺍﳌﻌﲏ‪ ‬ﻫﻮ ﻋﻤﻞﹲ ﻳﻘﻮﻡ‪ ‬ﺑﻪ ﻓﺎﻋﻞﹲ ﻟﻪ ‪ ،‬ﻣﻦ‬
‫ﺧﻼﺹﹴ ﻭﻧﻘﺎﺀ ﻭﻗﺮﰉ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻣﺴﺄﻟﺔﹲ ﻟﻴﺴﺖ ﻣﺆﻃﱠﺮﺓﹰ ﰲ ﺇﻃﺎﺭﹴ‬
‫ﺗﺎﺭﳜﻲ‪ ‬ﺧﺎﺹ‪ ‬ﲜﻴﻞﹴ ﳏﺪ‪‬ﺩ‪ ‬ﺩﻭﻥ ﻏﲑﻩ ‪..‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪ ( šcqà)Î6»¡¡9$#ur‬ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺪﻻﻻﺕ‪ ‬ﳎﺮ‪‬ﺩﺓ‪ ‬ﻋﻦ ﺍﻟﺴﺒﻖ‬
‫ﺍﻟﺘﺎﺭﳜﻲ ‪ ،‬ﺣﺎﻣﻠﺔﹰ ﻣﻌﲎ ﺍﻟﺴﺒﻖﹺ ﺍﻹﳝﺎﱐﱢ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ..‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪..‬‬
‫‪z`ÏiB ×'©#èO ÇÊËÈ ÉOŠÏè¨Z9$# ÏM»¨Zy_ ’Îû ÇÊÊÈ tbqç/§•s)ßJø9$# y7Í´¯»s9'ré& ÇÊÉÈ tbqà)Î7»¡¡9$# tbqà)Î7»¡¡9$#ur‬‬ ‫)‬
‫‪ ] ( tûïÌ•ÅzFy$# z`ÏiB ×@‹Î=s%ur ÇÊÌÈ tû,Î!¨rF{$#‬ﺍﻟﻮﺍﻗﻌﺔ ‪[ ١٤ – ١٠ :‬‬

‫ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻌﻨﻴ‪‬ﻮﻥ ﺑﺎﻟﺼﻔﺔ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ، ( tbqà)Î7»¡¡9$# tbqà)Î7»¡¡9$#ur‬ﺣﻜﺮﺍﹰ‬
‫‪ÇÊÌÈ tû,Î!¨rF{$# z`ÏiB ×'©#èO‬‬ ‫ﻋﻠﻰ ﺟﻴﻞﹴ ﺩﻭﻥ ﻏﲑﻩ ‪ ،‬ﻓﻜﻴﻒ ﺑﻨﺎ ﺇﺫﺍﹰ – ﺃﻥ ﻧﻔﻬﻢ‪ ‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ( tûïÌ•ÅzFy$# z`ÏiB ×@‹Î=s%ur‬؟!!! ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$# z`ÏB‬ﲢﻤﻞﹸ ﺩﻻﻻﺕ‪ ‬ﻣﻄﻠﻘﺔﹰ ﳎﺮ‪‬ﺩﺓﹰ ﻋﻦ‬

‫ﺃﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻟﺘﺒﻴ‪‬ﻦ‪ ‬ﻟﻨﺎ ﻣﺎﻫﻴ‪‬ﺔﹶ ﺍﻟﺴﺒﻖ ﺍﳌﻌﲏ‪ ‬ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ) ‪šcqà)Î6»¡¡9$#ur‬‬

‫‪ ، ( tbqä9¨rF{$#‬ﻭﺫﻟﻚ ﻣﻦ ﻫﺠﺮﹴ ﻟﻜﻞﱢ ﻣﺎ ﻳﻨﻬﻰ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﻣﻦ ﻧﺼﺮﹴ ﻟﻜﻞﱢ ﻣﺎ ﻳﺮﻳﺪ‪‬ﻩ ﺍﷲ‬
‫) ‪z`ÏB‬‬ ‫ﺗﻌﺎﱃ ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻹﻃﻼﻕ – ﺍ‪‬ﺮ‪‬ﺩ ﻋﻦ ﺍﻟﺘﺎﺭﻳﺦ – ﲢﻤﻞﹸ ﻛﻠﻤﺔﹸ ) ‪ ( `ÏB‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ‬
 ‫‪٣٤٨ ‬‬
‫‪ ، ( Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$#‬ﻣﻌﲎ ﺍﻟﺘﺒﻴﲔ ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﻧﺴﺘﻄﻴﻊ‪ ‬ﻣﻘﺎﺭﻧﺔﹶ ﻣﻌﲎ ﺍﻟﺘﺒﻴﲔ‬
‫ﰲ ﻛﻠﻤﺔ ) ‪ ، ( `ÏB‬ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$# z`ÏB‬ﻣﻊ ﻣﻌﲎ ﺍﻟﺘﺒﻴﲔ ﰲ‬
‫ﻛﻠﻤﺔ ) ‪ ( `ÏB‬ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ] ( Ç`»rO÷rF{$# z`ÏB š[ô_Íh•9$# (#qç6Ï^tFô_$$sù‬ﺍﳊﺞ ‪.. [ ٣٠ :‬‬
‫ﺇﻥﱠ ﻣﻌﲎ ﺍﻟﺘﺒﻴﲔ ﻳﺘﻌﻠﱠﻖ‪ ‬ﺑﺈﻃﻼﻕ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﻋﺪﻡﹺ ﺣﺼﺮﹺﻫﺎ ﰲ ﺇﻃﺎﺭﹴ ﺗﺎﺭﳜﻲ‪‬‬
‫ﻣ‪‬ﺤﺪ‪‬ﺩ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻘﻮﻝﹸ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ) ‪ ( `ÏB‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ) ‪، ( Í‘$|ÁRF{$#ur tûïÌ•Éf»ygßJø9$# z`ÏB‬‬
‫ﲢﻤﻞﹸ ﻣﻌﲎ ﺍﻟﺘﺒﻴﲔ ﺩﻭﻥ ﺍﻟﺘﺒﻌﻴﺾ ‪ ،‬ﻣﻊ ﲪﻞ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﳏﻤﻞﹴ ﺗﺎﺭﳜﻲ‪ ‬ﻻ ﻳﺘﺠﺎﻭﺯ‪‬‬
‫) ‪z`ÏB š[ô_Íh•9$# (#qç6Ï^tFô_$$sù‬‬ ‫ﺃﻓﺮﺍﺩ‪ ‬ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﻛﻤﺎ ﻳﺬﻫﺒﻮﻥ ‪ ،‬ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫( ] ﺍﳊﺞ ‪ ، [ ٣٠ :‬ﻫﺬﺍ ﺍﻟﻘﻮﻝﹸ ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ﻭﻻ ﺑﺄﻱ‪ ‬ﻭﺟﻪ‪ ‬ﻣﻦ ﺍﻷﻭﺟﻪ ‪ ،‬ﻷﻥﱠ ﺍﻟﻌﺒﺎﺭﺓﹶ‬ ‫‪Ç`»rO÷rF{$#‬‬

‫( ﲢﻤﻞﹸ ﺩﻻﻻﺕ‪ ‬ﻓﻮﻕ‪ ‬ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺰﻣﺎﻥ‬ ‫‪Ç`»rO÷rF{$# z`ÏB š[ô_Íh•9$# (#qç6Ï^tFô_$$sù‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﻭﺍﳌﻜﺎﻥ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺃﻃﻠﻘﻮﺍ ﻣﺎ ﻫﻮ ﳐﺼ‪‬ﺺ ‪ ،‬ﻭﺧﺼ‪‬ﺼﻮﺍ ﻣﺎ ﻫﻮ ﻣﻄﻠﻖ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﺍﻧﺪﻓﺎﻋﺎﹰ ﺧﻠﻒ‬
‫ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ﺍﻟﱵ ﻻ ﺗﻌﺘﱪ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱠ ﻣﻌﻴﺎﺭﺍﹰ ﻷﻱ‪ ‬ﺭﻭﺍﻳﺔ ﺃﻭ ﺃﻱ‪ ‬ﺗﺼﻮ‪‬ﺭ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ) ‪ ( ¨$¨Z=Ï9‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬

‫—‪šÆÏB Íot•sÜZs)ßJø9$# ÎŽ•ÏÜ»oYs)ø9$#ur tûüÏZt6ø9$#ur Ïä!$|¡ÏiY9$# šÆÏB ÏNºuqyg¤±9$# •=ãm Ĩ$¨Z=Ï9 z`Îiƒã‬‬ ‫)‬
‫‪ª!$#ur( $u‹÷R‘‰9$#Ío4qu‹ysø9$#ßì»tFtBš•Ï9ºsŒ3 Ï^ö•ysø9$#urÉO»yè÷RF{$#urÏptB§q|¡ßJø9$#È@ø‹y‚ø9$#urÏpžÒÏÿø9$#urÉ=yd©%!$#‬‬

‫‪ ](É>$t«yJø9$#ÚÆó¡ãm¼çny‰YÏã‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٤ :‬‬

‫( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻌﲏ ﺍﻟﻨﺎﺱ ‪ ،‬ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀً ‪ ،‬ﻭﻟﻴﺴﺖ‬ ‫‪¨$¨Z=Ï9‬‬ ‫ﻛﻠﻤﺔ )‬
‫ﳏﺼﻮﺭﺓ ﺑﺎﻟﺮﺟﺎﻝ ‪ ،‬ﻛﻤﺎ ﺫﻫﺐ ﺍﻟﻜﺜﲑﻭﻥ ‪ ،‬ﻭﲣﺼﻴﺼﻬﺎ ﺑﺎﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ﻫﻮ ﺧﺮﻭﺝ‪‬‬
‫ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
 ‫‪٣٤٩ ‬‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻥ ﻛﻠﻤﺔ ) ‪ ( ¨$¨Z=Ï9‬ﺧﺎﺻﺔﹰ ﺑﺎﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﱂ ﻳﻘﻔﻮﺍ ﻋﻨﺪ‬
‫) ‪ÏNºuqyg¤±9$# •=ãm‬‬ ‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ .. ( Ïä!$|¡ÏiY9$# šÆÏB ÏNºuqyg¤±9$# •=ãm‬ﻓﺎﻟﺬﻱ ﺯ‪‬ﻳ‪‬ﻦ ﻫﻮ‬
‫‪ ، ( Ïä!$|¡ÏiY9$# šÆÏB‬ﻭﻟﻴﺲ ﺷﻬﻮﺓ ﺍﻟﻨﺴﺎﺀ ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻠﻮﻥ ‪ ..‬ﲟﻌﲎ ﺃﻥﱠ ﺣ‪‬ﺐ‪ ‬ﺷﻬﻮﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﺯ‪‬ﻳ‪‬ﻨﺖ ﻟﻠﺮﺟﺎﻝ ‪ ،‬ﻭﺯ‪‬ﻳ‪‬ﻨﺖ ﻟﻠﻨﺴﺎﺀ ﺃﻳﻀﺎﹰ ‪ ..‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ ﺯ‪‬ﻳ‪‬ﻦ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﺸﺘﻬﻲ ﺍﳌﺮﺃﺓ ‪ ،‬ﻭﺯ‪‬ﻳ‪‬ﻦ‬
‫ﻟﻠﻤﺮﺃﺓ‪ ‬ﺃﻥ ﻳﺸﺘﻬﻴﻬﺎ ﺍﻟﺮﺟﻞ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻠﻤﺔ ) ‪ ( ¨$¨Z=Ï9‬ﺗﻌﲏ ﺍﻟﻨﺎﺱ‪ ‬ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀً ‪..‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﻛﻴﻒ ﺗ‪‬ﻮﺿ‪‬ﻊ‪ ‬ﺍﳌﻔﺎﻫﻴﻢ‪ ‬ﺍﳌﺴﺒﻘﺔﹸ ﺍﻟﺼﻨﻊ ﺍﻟﱵ ﻻ ﺗﻘﻒ ﻋﻦ ﺩﻻﻻﺕ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳊﻖ ‪ ،‬ﺗ‪‬ﻮﺿ‪‬ﻊ‪ ‬ﻣﻌﻴﺎﺭﺍﹰ ﻟﻠﺼﻴﺎﻏﺔ ﺍﳊﺮﻓﻴ‪‬ﺔ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻧﺮﻯ ﺃﻧ‪‬ﻪ‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻔﻬﻢ‪ ‬ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻫﻲ ﺻﻴﺎﻏﺘﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ،‬ﻭﺃﻥ ﻧ‪‬ﺪﺭﻙ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺔ‬
‫ﺿﻤﻦ ﺳﻴﺎﻗﻬﺎ ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻓﻼ ﳔﺼ‪‬ﺺ ﻣﺎ ﻫﻮ ﻣﻄﻠﻖ ﰲ ﺻﻴﺎﻏﺘﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻭﺍﻟﻘﻀﻴﺔ ﺫﺍ‪‬ﺎ ﻧﺮﺍﻫﺎ ﰲ ﻛﻠﻤﺔ ) ‪ ( ¨$¨Z9$#‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪$YZ»yJƒÎ) öNèdyŠ#t“sù öNèdöqt±÷z$$sù öNä3s9 (#qãèuKy_ ô‰s% }¨$¨Z9$# ¨bÎ) â¨$¨Z9$# ãNßgs9 tA$s% tûïÏ%©!$#‬‬ ‫)‬
‫‪ ] ( ã@‹Å2uqø9$# zN÷èÏRur ª!$# $uZç6ó¡ym (#qä9$s%ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٧٣ :‬‬

‫‪ãNßgs9 tA$s% tûïÏ%©!$#‬‬ ‫‪ ..‬ﻫﻨﺎ ﺃﻳﻀﺎﹰ ﺯﻋﻤﻮﺍ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ¨$¨Z9$#‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( öNèdöqt±÷z$$sù öNä3s9 (#qãèuKy_ ô‰s% }¨$¨Z9$# ¨bÎ) â¨$¨Z9$#‬ﻻ ﺗﻌﲏ ﻛﹸﻞﱠ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﺧﺎﺻ‪‬ﺔ‬
‫ﻭﻟﻴﺴﺖ ﻋﺎﻣ‪‬ﺔﹰ ﻛﻤﺎ ﻫﻲ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ‪،‬‬
‫ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ ‪ ،‬ﻟﻺﻣﺎﻡ ﳏﻤ‪‬ﺪ ﺍﻟﺮﺍﺯﻱ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺭﺩ ﺍﻟﻨﺺ‪‬‬
‫ﺍﻟﺘﺎﱄ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ( â¨$¨Z9$# ãNßgs9 tA$s% ) ] :‬‬
‫‪‬‬
‫‪‬‬
 ٣٥٠ 

               
              
 ( öNä3s9 (#qãèuKy_ ô‰s% }¨$¨Z9$# ¨bÎ) )
.. [ 
‫ ﰲ‬‫ﺔ‬‫ ﺍﻟﻨﻔﺲﹺ ﺍﻟﺒﺸﺮﻳ‬‫ ﻟﻨﺎ ﻫﻮﺍﺟﺲ‬‫ﺭ‬‫ﻮ‬‫ﺼ‬‫ﻬﺎ ﺗ‬‫ ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‬..
.. ‫ ﺣﲔ ﺍﳌﻮﺍﺟﻬﺔ ﻣﻊ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺎﺱ‬، ‫ ﻟﻪ ﺍﻟﻨﺎﺱ‬‫ﺎ ﳚﻤﻊ‬‫ﻤ‬‫ ﻣ‬‫ﻬﺎ ﻟﻠﺨﺸﻴﺔ‬‫ﻭﺳﻮﺳﺘ‬
}§øÿ¨Z9$# ¨bÎ) 4 ûÓŤøÿtR ä—Ìh•t/é& !$tBur * ) ‫ ﻗﻮﻝﹶ ﺍﻣﺮﺃﺓ ﺍﻟﻌﺰﻳﺰ‬‫ﻪ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺼﻒ‬‫ ﻭﰲ ﻗﻮﻟ‬..
‫ ﻧﺮﻯ ﺃﻥﱠ ﺍﷲ‬، [ ٥٣ : ‫( ] ﻳﻮﺳﻒ‬ ×LìÏm§‘ Ö‘qàÿxî ’În1u‘ ¨bÎ) 4 þ’În1u‘ zOÏmu‘ $tB žwÎ) Ïäþq•¡9$$Î/ 8ou‘$¨BV{

‫ ﻭﻟﻴﺲ‬، ( 4 þ’În1u‘ zOÏmu‘ $tB žwÎ) Ïäþq•¡9$$Î/ 8ou‘$¨BV{ }§øÿ¨Z9$# ¨bÎ) ) ‫ﻪ‬‫ﺗﻌﺎﱃ ﻳﺼﻒ ﺫﻟﻚ ﺑﻘﻮﻟ‬
‫ ( ﻭﻟﻴﺲ‬$tB ) ‫ ﻓﺒﻮﺭﻭﺩ ﻛﻠﻤﺔ‬.. ( ‫ﻲ‬‫ﺑ‬‫ ﺭ‬‫ﻢ‬‫ﺣ‬‫ﻦ ﺭ‬‫ﻮﺀِ ﺇﹺﻟﱠﺎ ﻣ‬‫ﺓﹲ ﺑﹺﺎﻟﺴ‬‫ﺎﺭ‬‫ ﻟﹶﹶﺄﻣ‬‫ﻔﹾﺲ‬‫ﺑﺎﻟﺼﻴﺎﻏﺔ ) ﺇﹺﻥﱠ ﺍﻟﻨ‬
‫ ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ‬.. ‫ﻦ ( ﻧﺮﻯ ﺃﻥﱠ ﻛﹸﻞﱠ ﻧﻔﺲﹴ ﻓﻴﻬﺎ ﻧﺴﺒﺔﹲ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﻟﺴﻮﺀ‬‫ﻛﻠﻤﺔ ) ﻣ‬
‫ ﻟﻜﺎﻧﺖ ﻫﻨﺎﻙ‬، ( ‫ﻲ‬‫ﺑ‬‫ ﺭ‬‫ﻢ‬‫ﺣ‬‫ﻦ ﺭ‬‫ﻮﺀِ ﺇﹺﻟﱠﺎ ﻣ‬‫ﺓﹲ ﺑﹺﺎﻟﺴ‬‫ﺎﺭ‬‫ ﻟﹶﹶﺄﻣ‬‫ﻔﹾﺲ‬‫ﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﺇﹺﻥﱠ ﺍﻟﻨ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
) ‫ ﻭﻟﻜﻦ ﺑﻮﺭﻭﺩ ﺍﻟﺼﻴﻐﺔ‬.. ‫ ﺃﺧﺮﻯ ﺗﺄﻣﺮ ﺑﺎﻟﺴﻮﺀ‬‫ ﻭﻫﻨﺎﻙ ﻧﻔﻮﺱ‬، ‫ ﺃﺑﺪﺍﹰ ﺑﺎﻟﺴﻮﺀ‬‫ ﻻ ﺗﺄﻣﺮ‬‫ﻧﻔﻮﺱ‬
‫ ( ﻧﺮﻯ ﺃﻥﱠ ﻛﹸﻞﱠ ﻧﻔﺲﹴ ﻓﻴﻬﺎ ﻧﺴﺒﺔﹲ ﻣﺎ ﻣﻦ ﺍﻷﻣﺮ‬4 þ’În1u‘ zOÏmu‘ $tB žwÎ) Ïäþq•¡9$$Î 8ou‘$¨BV{ }§øÿ¨Z9$# ¨bÎ)
.. ‫ﺑﺎﻟﺴﻮﺀ‬
öNèdöqt±÷z$$sù öNä3s9 (#qãèuKy_ ô‰s% }¨$¨Z9$# ¨bÎ) â¨$¨Z9$# ãNßgs9 tA$s% tûïÏ%©!$# ) ‫ﺔ‬‫ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ﻭﺫﻟﻚ ﰲ‬، ‫ ﺍﺳﺘﺜﻨﺎﺀ‬‫ ﻋﻨﺪ ﻛﹸﻞﱢ ﺍﻟﻨﺎﺱ ﻭﺩﻭﻥ ﺃﻱ‬، ‫ﺔ‬‫ ﺍﻟﻨﻔﺲﹺ ﺍﻟﺒﺸﺮﻳ‬‫ ﻟﻨﺎ ﻫﻮﺍﺟﺲ‬‫ﻦ‬‫ﺒﻴ‬‫( ﺗ‬
) ‫ ﺇﺫﺍﹰ ﻛﻠﻤﺔ‬.. ‫ ﺣﲔ ﺍﳌﻮﺍﺟﻬﺔ ﻣﻊ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺎﺱ‬، ‫ ﻟﻪ ﺍﻟﻨﺎﺱ‬‫ﺎ ﳚﻤﻊ‬‫ﻤ‬‫ ﻣ‬‫ﻬﺎ ﻟﻠﺨﺸﻴﺔ‬‫ﻭﺳﻮﺳﺘ‬
.. ‫ﻝ‬‫ﺩﻳﻦ ﻣﻦ ﺭﺟﺎﻻﺕ ﺍﳉﻴﻞ ﺍﻷﻭ‬‫ﺼﺔﹰ ﺑﺄﺷﺨﺎﺹﹴ ﳏﺪ‬‫ ﻭﻟﻴﺴﺖ ﳐﺼ‬، ‫¨ ( ﺗﻌﲏ ﺍﻟﻨﺎﺱ‬$¨Z9$#
 ٣٥١ 
‫ﻪ ﻛﻤﺎ‬‫ ﺩﻻﻻﺗ‬‫ ﻓﺎﻷﻭﱃ ﺑﻨﺎ ﺃﻥﹾ ﻧﻔﻬﻢ‬، ‫ ﰲ ﻓﻬﻤﻨﺎ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ‬
.. ‫ﺔ ﺍﳊﺎﻣﻠﺔ ﳍﺬﻩ ﺍﻟﺪﻻﻻﺕ‬‫ﻫﻲ ﺻﻴﺎﻏﺔ ﻋﺒﺎﺭﺍﺗﻪ ﺍﻟﻘﺮﺁﻧﻴ‬
$ $ $
.. ‫ ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬..
Öä!$|¡ÎS Ÿwur öNåk÷]ÏiB #ZŽö•yz (#qçRqä3tƒ br& #Ó|¤tã BQöqs% `ÏiB ×Pöqs% ö•y‚ó¡o„ Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )

}§ø©Î/ ( É=»s)ø9F{$$Î/ (#râ“t/$uZs? Ÿwur ö/ä3|¡àÿRr& (#ÿrâ“ÏJù=s? Ÿwur ( £`åk÷]ÏiB #ZŽö•yz £`ä3tƒ br& #Ó|¤tã >ä!$|¡ÎpS `ÏiB

[ ١١ : ‫ ( ] ﺍﳊﺠﺮﺍﺕ‬tbqçHÍ>»©à9$# ãNèd y7Í´¯»s9'ré'sù ó=çGtƒ öN©9 `tBur 4 Ç`»yJƒM}$# y‰÷èt/ ä-qÝ¡àÿø9$# ãLôœew$#
، ‫ ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ‬، ‫ﻭﻫﺬﺍ ﻧﻘﻞﹲ ﺣﺮﰲﱞ ﻣﻦ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‬
 ] : ‫ ﺍﻟﺘﺎﱄ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬‫ ﻭﺭﺩ ﺍﻟﻨﺺ‬، ‫ﺪ ﺍﻟﺮﺍﺯﻱ ﻓﺨﺮ ﺍﻟﺪﻳﻦ‬‫ﻟﻺﻣﺎﻡ ﳏﻤ‬
(BQöqs%`ÏiB×Pöqs%ö•y‚ó¡o„Ÿw)

.. [
‫ ﻭﺑﺬﻟﻚ ﰎﹼ‬، ‫ﻬﺎ ﺭﺟﺎﻝ ﻣﻦ ﺭﺟﺎﻝ‬‫ﺮﺕ ﻋﻠﻰ ﺃﻧ‬‫( ﹸﻓﺴ‬ BQöqs% `ÏiB ×Pöqs% ) ‫ ﺍﻟﻌﺒﺎﺭﺓ‬.. ‫ﺇﺫﺍﹰ‬
‫ ﺩﻓﻌﺎﹰ ﳍﺎ ﻟﺘﻜﻮﻥ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﻌﺒﺎﺭﺓ‬، ‫ﺔ‬‫ﲢﻤﻴﻠﻬﺎ ﺩﻻﻻﺕ ﲣﺘﻠﻒ ﻣﻊ ﻇﺎﻫﺮ ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‬
‫ ) ﺭﺟﺎﻝﹲ ﻣﻦ‬: ‫ﺎ ﺍﻟﺮﺟﺎﻝ ﺣﺼﺮﺍﹰ ﻟﻘﺎﻝ‬ ‫ ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ‬.. (>ä!$|¡ÎpS`ÏiB Öä!$|¡ÎS ) ‫ﺔ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
.. (BQöqs%`ÏiB×Pöqs% ) ‫ ﺍﻟﻌﺒﺎﺭﺓ – ﻛﻤﺎ ﻧﺮﻯ – ﻫﻲ‬‫ ﻭﻟﻜﻦ‬، ( ‫ﺭﺟﺎﻝﹴ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﰲ ﺳﻴﺎﻗﻬﺎ ﺍﻟﻌﺎﻡ ﺗﻌﲏ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺣﺪ‬(×Pöqs% ) ‫ﺇﻥﹼ ﻛﻠﻤﺔ‬
‫ﺪﺭﻙ ﺩﻻﻻﺕ‬‫ ﻭﺇﻻﱠ ﻛﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧ‬، ‫ ﻭﻟﻴﺴﺖ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‬، ‫ﺳﻮﺍﺀ‬
`ÏiB Oßg©9 @yèøgwU óO©9 7Qöqs% 4’n?tã ßìè=ôÜs? $ydy‰y`ur ħôJ¤±9$# yìÎ=ôÜtB x÷n=t/ #sŒÎ) #Ó¨Lym ) .. ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ ﻓﻬﻞ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺃﺗﺎﻫﻢ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﻋﺒﺎﺭﺓ ﻋﻦ‬، [ ٩٠ : ‫] ﺍﻟﻜﻬﻒ‬ ( #ZŽøIÅ™ $pkÍXrߊ
‫‪٣٥٢ ‬‬
‫ﺭﺟﺎﻝ ﻭﻻ ﻧﺴﺎﺀ ﺑﻴﻨﻬﻢ ؟!!! ‪ ..‬ﻭﻫﻞ ﺯﻳﻨﺔ ﺍﻟﻘﻮﻡ ﺍﻟﱵ ﻫﻲ ﺣﻠﻴ‪‬ﻬﻢ ﻫﻞ ﻫﻲ ﺧﺎﺻ‪‬ﺔ ﺑﺎﻟﺮﺟﺎﻝ‬
‫‪¼ã&©! #Y‰|¡y_ WxôfÏã óOÎgÍhŠÎ=ãm ô`ÏB ¾Ínω÷èt/ .`ÏB 4Óy›qãB ãPöqs% x‹sƒªB$#ur‬‬ ‫ﻭﻻ ﻋﻼﻗﺔ ﻟﻠﻨﺴﺎﺀ ‪‬ﺎ ‪) ..‬‬
‫) )‪Ÿw©!$#žcÎ‬‬ ‫‪ ](4 î‘#uqäz‬ﺍﻷﻋﺮﺍﻑ ‪ .. [ ١٤٨ :‬ﻭﻫﻞ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻹﳍﻲ ﺍﶈﻤﻮﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬

‫‪ ] ( 3 öNÍkŦàÿRr'Î/ $tB (#rçŽÉi•tóãƒ 4Ó®Lym BQöqs)Î/ $tB çŽÉi•tóãƒ‬ﺍﻟﺮﻋﺪ ‪ ، [ ١١ :‬ﻫﻞ ﻫﻮ ﻟﻠﺮﺟﺎﻝ ﻭﻻ ﻋﻼﻗﺔ‬

‫ﻟﻠﻨﺴﺎﺀ ﺑﻪ ؟!!! ‪ .....‬ﻭﻻ ﺃﺭﻳﺪ ﺍﻹﻃﺎﻟﺔ ‪ ،‬ﻓﻜﻠﻤﺔ ) ‪(×Pöqs%‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﰲ ﺳﻴﺎﻗﻬﺎ‬
‫ﺍﻟﻌﺎﻡ ﺗﻌﲏ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪..‬‬
‫) ‪tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﺗﺒﺪﺃ ﺑﺎﻟﻌﺒﺎﺭﺓ‬
‫‪Ÿw‬‬ ‫‪  ( (#qãZtB#uä‬ﻭﻫﻲ ﲣﺎﻃﺐ ﲨﻠﺔ ﺍﳌﺆﻣﻨﲔ ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ )‬
‫„‪ ، (öNåk÷]ÏiB#ZŽö•yz(#qçRqä3tƒbr&#Ó|¤tãBQöqs%`ÏiB×Pöqs%ö•y‚ó¡o‬ﲣﺎﻃﺐ ﲨﻠﺔ ﺍﳌﺆﻣﻨﲔ ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀ ‪،‬‬
‫ﻛﻮ‪‬ﺎ ﲢﻤﻞ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ .. (BQöqs%`ÏiB×Pöqs%‬ﻭﻫﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻣﻮﺿﻮﻉ ﺍﻟﺴﺨﺮﻳﺔ ﺍﻟﺬﻱ ﻳﻨﻬﺎﻧﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻨﻪ ﻻ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻷﻓﺮﺍﺩ ﺩﺍﺧﻞ ﺍﻟﻘﻮﻡ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺴﺨﺮﻳﺔ ﻣﻦ ﺍﻷﻗﻮﺍﻡ ﺍﻵﺧﺮﻳﻦ ‪،‬‬
‫ﻓﺎﻟﺴﺨﺮﻳﺔ ﻣﻦ ﺃﻱ‪ ‬ﻗﻮﻡﹴ ﺁﺧﺮﻳﻦ ﻏﲑ ﻗﻮﻣﻨﺎ ‪ ،‬ﻳﻨﻬﺎﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ‪ ،‬ﺃﻱ ﳜﺎﻃﺒﻨﺎ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻛﻘﻮﻡ ) ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ( ﺑﺄﻥ ﻻ ﻧﺴﺨﺮ ﻣﻦ ﺃﻱ‪ ‬ﻗﻮﻡﹴ ﺁﺧﺮﻳﻦ ) ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀ‬
‫( ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻷﻱ‪ ‬ﻗﻮﻡ ﳚﺐ ﺃﻻ ﺗﺪﻓﻌﻬﻢ ) ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀ ( ﻷﻥ ﻳﺴﺨﺮﻭﺍ‬
‫ﻣﻦ ﺍﻷﻗﻮﺍﻡ ﺍﻵﺧﺮﻳﻦ ‪..‬‬
‫) ‪Ÿwur‬‬ ‫ﺑﻌﺪ ﺫﻟﻚ ﻳﻨﻄﻠﻖ ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ ﺇﱃ ﺩﺍﺧﻞ ﺳﺎﺣﺔ ﺍﻟﻘﻮﻡ ‪ ،‬ﻟﲑﺳﻢ ﻟﻨﺎ ﺣﻜﻤﺎﹰ ﺁﺧﺮ ‪:‬‬
‫‪ ،(( £`åk÷]ÏiB#ZŽö•yz£`ä3tƒbr&#Ó|¤tã>ä!$|¡ÎpS`ÏiBÖä!$|¡ÎS‬ﻓﺎﻟﻨﺴﺎﺀ ﺩﺍﺧﻞ ﺳﺎﺣﺔ ﺍﻟﻘﻮﻡ ﻳﻨﻬﺎﻫﻦ‪ ‬ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﺃﻥﹾ ﻳﺴﺨﺮﻥ ﻣﻦ ﺑﻌﻀﻬﻦ ‪ ،‬ﻭﻗﺪ ﰎﹼ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻨﺴﺎﺀ ﺩﻭﻥ ﺍﻟﺮﺟﺎﻝ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫ﻟﺴﺒﺒﲔ ‪:‬‬
 ٣٥٣ 
‫ﺔ‬‫ ﻫﻲ ﰲ ﺍﻟﺬﺍﺕ ﻭﰲ ﺍﻟﻘﻴﻤﺔ ﺍﻟﺸﺨﺼﻴ‬، ‫ﺎ ﺍﻣﺮﺃﺓ‬‫ﺔ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﳌﺮﺃﺓ ﻛﻮ‬‫ – ﻷﻥﱠ ﺳﺨﺮﻳ‬١
: ‫ﺔ ﺍﶈﻤﻮﻟﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬‫ ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﻟﺴﺨﺮﻳ‬، ‫ﺔ ﻟﻠﻤﺮﺃﺓ‬‫ﺍﻹﻧﺴﺎﻧﻴ‬
$uZ÷èsùu‘ur 4 $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû öNåktJt±ŠÏè¨B NæhuZ÷•t/ $oYôJ|¡s% ß`øtwU 4 y7În/u‘ |MuH÷qu‘ tbqßJÅ¡ø)tƒ óOèdr& )

$£JÏiB ׎ö•yz y7În/u‘ àMuH÷qu‘ur 3 $wƒÌ•÷‚ß™ $VÒ÷èt/ NåkÝÕ÷èt/ x‹Ï‚-Gu‹Ïj9 ;M»y_u‘yŠ <Ù÷èt/ s-öqsù öNåk|Õ÷èt/

 [ ٣٢ : ‫ ] ﺍﻟﺰﺧﺮﻑ‬(tbqãèyJøgs†
‫ ﻫﻮ ﺿﺮﻭﺭﺓ ﻛﻲ‬، ‫ﺘﻤﻊ‬‫ﻓﺎﻟﺘﺴﺨﲑ ﲟﻌﲎ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﻵﺧﺮﻳﻦ ﺿﻤﻦ ﺇﻃﺎﺭ ﺣﺮﻛﺔ ﺍ‬
$uZ÷èsùu‘ur ) ‫ﺔ ﺗﺸﻤﻞ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‬‫ ﻭﻫﺬﺍ ﺍﻟﺘﺴﺨﲑ ﺍﻹﳚﺎﰊ ﻧﺮﺍﻩ ﺑﺼﻴﻐﺔ ﻋﺎﻣ‬، ‫ ﺍﳊﻴﺎﺓ‬‫ﺗﺴﺘﻤﺮ‬
..(3 $wƒÌ•÷‚ß™$VÒ÷èt/NåkÝÕ÷èt/x‹Ï‚-Gu‹Ïj9;M»y_u‘yŠ<Ù÷èt/s-öqsùöNåk|Õ÷èt/
‫ﺔ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ) ﻭﻣﻦ ﺍﳌﺮﺃﺓ ( ﻣﺴﺄﻟﺔ ﻭﺭﺩﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ‬‫ ﺳﺨﺮﻳ‬‫ – ﻷﻥﹼ ﺫﻡ‬٢
.. ‫ﺗﻌﺎﱃ‬
óOßgs%öqsù (#öqs)¨?$# z`ƒÉ‹©9$#ur ¢ (#qãZtB#uä z`ƒÏ%©!$# z`ÏB tbrã•y‚ó¡o„ur $u‹÷R‘‰9$# äo4quŠysø9$# (#rã•xÿx. tûïÏ%©#Ï9 tûÉiïã— )

 [ ٢١٢ : ‫ ] ﺍﻟﺒﻘﺮﺓ‬(5>$|¡ÏmÎŽö•tóÎ/âä!$t±o„`tBä-ã—ö•tƒª!$#ur3 ÏpyJ»uŠÉ)ø9$#tPöqtƒ

Ÿw šúïÏ%©!$#ur ÏM»s%y‰¢Á9$# †Îû tûüÏZÏB÷sßJø9$# z`ÏB šúüÏãÈhq©ÜßJø9$# šcrâ“ÏJù=tƒ šúïÏ%©!$# )
 [ ٧٩ : ‫ ] ﺍﻟﺘﻮﺑﺔ‬(îLìÏ9r&ë>#x‹tãöNçlm;uröNåk÷]ÏBª!$#t•Ï‚y™ öNåk÷]ÏBtbrã•y‚ó¡t•sùóOèdy‰ôgã_žwÎ)tbr߉Ågs†
`ÏiB ×Pöqs% ö•y‚ó¡o„ Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ ) ‫ﺺ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻻ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥﱠ ﳔﺼ‬.. ‫ﺇﺫﺍﹰ‬
‫ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺮﻯ ﻓﻴﻪ ﺇﻃﻼﻗﺎﹰ ﻳﺸﻤﻞ‬، ‫ ﺑﺎﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‬‫ﻪ ﺧﺎﺹ‬‫ ﻋﻠﻰ ﺃﻧ‬،  ( BQöqs%
.. ‫ ﺳﻮﺍﺀ‬‫ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺣﺪ‬
$ $ $
.. ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
 [ ٦٦ : ‫ ] ﺍﻷﻧﻌﺎﻡ‬(9@‹Ï.uqÎ/Nä3ø‹n=tæàMó¡©9@è%4 ‘,ysø9$#uqèdury7ãBöqs%¾ÏmÎ/z>¤‹x.ur )
‫‪٣٥٤ ‬‬
‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ (y7ãBöqs%‬ﺑﺼﻴﻐﺔ ﻣﻄﻠﻘﺔ ﺗﺸﻤﻞ ﻛﻞﱠ ﺍﻟﻘﻮﻡ ﺍﳌﻀﺎﻓﲔ ﻟﻠـﻨﱯ‪r ‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ ﺷﻜﻮﻯ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﰲ ﺍﻵﺧﺮﺓ ‪..‬‬
‫) ‪ ] (#Y‘qàfôgtBtb#uäö•à)ø9$##x‹»yd(#rä‹sƒªB$#’ÍGöqs%¨bÎ)Éb>t•»tƒãAqß™§•9$#tA$s%ur‬ﺍﻟﻔﺮﻗﺎﻥ ‪[ ٣٠ :‬‬

‫ﻓﻜﻠﻤﺔ ) ‪ ( ’ÍGöqs%‬ﻛﻤﺎ ﻧﺮﻯ ﻫﻲ ﺑﺼﻴﻐﺔ ﻏﲑ ﳐﺼ‪‬ﺼﺔ ‪ ،‬ﺗﺸﻤﻞ ﺍﻟﻘﻮﻡ‪ ‬ﻛﻞﱠ ﺍﻟﻘﻮﻡ ‪..‬‬
‫ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟!!! ‪..‬‬
‫ﺣﻴﻨﻤﺎ ﻧ‪‬ﺒﺤﺮ ﰲ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺠﺮ‪‬ﺩ ﻋﻦ ﺃﻱ‪ ‬ﻋﺼﺒﻴ‪‬ﺔ ﺫﺍﺗﻴ‪‬ﺔ ﺃﻭ‬
‫ﻣﺬﻫﺒﻴ‪‬ﺔ ﺃﻭ ﻃﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﺣﲔ ﺫﻟﻚ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ – ﻣﺎ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻪ – ﻣﻦ ﺩﻻﻻﺕ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺷﺮﻳﻄﺔ ﺃﻥ ﻧﺘ‪‬ﺒﻊ ﻣﻨﻬﺞ ﲝﺚ‪ ‬ﺳﻠﻴﻢﹴ ﻻ ﳜﺮﺝ ﻣﻦ ﻣﻘﺪ‪‬ﻣﺎﺗﻪ ﺇﱃ ﻧﺘﺎﺋﺠﻪ ﻋﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﺇﻥﱠ ﺍﻟﻜﻠﻤﺘﲔ ‪ [ ( ’ÍGöqs% ) ، (y7ãBöqs% ) ] :‬ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻻ ﻧﺴﺘﻄﻴﻊ ﲣﺼﻴﺼﻬﻤﺎ‬
‫‪ ،‬ﻓﻜﻠﻤﺔ ﻗﻮﻡ ﺣﻴﻨﻤﺎ ﺗﻀﺎﻑ ﻟﻀﻤﲑﹴ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻨﱯ‪ r ‬ﻓﺈﻧ‪‬ﻬﺎ ﺗﻌﲏ ﻗﻮﻣ‪‬ﻪ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ‬
‫ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ ](tbqè=t«ó¡è?t$ôqy™ur( y7ÏBöqs)Ï9ury7©9Ö•ø.Ï%s!¼çm¯RÎ)ur‬ﺍﻟﺰﺧﺮﻑ ‪ [ ٤٤ :‬‬
‫ﻓﻜﻠﻤﺔ ) ‪ (( y7ÏBöqs)Ï9ur‬ﻫﻨﺎ ﻧﺮﺍﻫﺎ – ﺃﻳﻀﺎﹰ – ﺗﻌﲏ ﺍﻟﻘﻮﻡ ﻛﻞﹼ ﺍﻟﻘﻮﻡ ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﺰ‪‬‬
‫ﻭﺷﺄﻥﹲ ﻭﻗﻴﻤﺔﹲ ﺇﳝﺎﻧﻴ‪‬ﺔ ﻟﻜﻞﱢ ﺍﻟﻘﻮﻡ ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺳﻴﺴﺄﻝ ﺍﻟﻘﻮﻡ ﻛﻞﱠ ﺍﻟﻘﻮﻡ ﻋﻤ‪‬ﺎ ﻋﻤﻠﻮﻩ‬
‫ﰲ ﺇﻳﺼﺎﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻸﻗﻮﺍﻡ ﺍﻵﺧﺮﻳﻦ ‪..‬‬
‫ﺇﺫﺍﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ (9@‹Ï.uqÎ/Nä3ø‹n=tæàMó¡©9@è%4 ‘,ysø9$#uqèdury7ãBöqs%¾ÏmÎ/z>¤‹x.ur ) :‬ﻳﻌﲏ ﺃﻥﱠ‬
‫ﺍﻟﻘﻮﻡ ﻛﻞﱠ ﺍﻟﻘﻮﻡ ﻛﺬﹼﺑﻮﺍ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﺃﻧ‪‬ﻬﻢ ﻛﺬﹼﺑﻮﻩ ‪ ،‬ﺃﺑﺪﺍﹰ ‪ ،‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻭﻛﺬﱠﺑﻪ ﻗﻮﻣ‪‬ﻚ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ) ‪ ، ( y7ãBöqs% ¾ÏmÎ/ z>¤‹x.ur‬ﻭﺍﻟﻔﺎﺭﻕ‬
‫ﻛﺒﲑ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﺼﻴﺎﻏﺘﲔ ‪..‬‬
‫‪٣٥٥ ‬‬
‫‪ ..‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺼﻴﺎﻏﺔ ) ﻭﻛﺬﱠﺑﻪ ﻗﻮﻣ‪‬ﻚ ( ‪ ،‬ﻟﻜﺎﻥ ﺍﻟﻘﻮﻡ ﻛﻞﹼ ﺍﻟﻘﻮﻡ ﻗﺪ ﻛﺬﹼﺑﻮﺍ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻛﻠﹼﻪ ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ) ‪ ( y7ãBöqs% ¾ÏmÎ/ z>¤‹x.ur‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﻮﻡ ﻛﻞﱠ ﺍﻟﻘﻮﻡ ﻛﺬﱠﺑﻮﺍ‬
‫ﺑﺒﻌﺾ ﻣﺎ ﳛﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺩﻻﻻﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﲢﺖ ﺍﺳﻢ ﺍﺗ‪‬ﺒﺎﻉ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﱠﰎ‬
‫ﺗﻜﺬﻳﺐ ﺃﺣﻜﺎﻣ‪‬ﻪ ‪ ،‬ﲟﻌﲎ ‪ :‬ﺑﻮﺍﺳﻄﺔ ﺷﻌﺎﺭﺍﺕ ﺍﺗ‪‬ﺒﺎﻉ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰎﹼ ﺍﻟﺘﻜﺬﻳﺐ ﺑﻪ ‪ ..‬ﻓﻬﻨﺎﻙ‬
‫ﺃﺣﻜﺎﻡ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﰎﱠ ﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ ﻣﻦ ﻛﻞﱢ ﺍﻟﻘﻮﻡ ‪ ،‬ﻫﻜﺬﺍ ﻳ‪‬ﺪﺭﻙ ﻣﻦ ﻳﻀﻊ‬
‫ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻜﻞﱢ ﻣﺎ ﻫﻮ ﺩﻭﻧﻪ ‪ ..‬ﺃﻣ‪‬ﺎ ﺃﻥ ﻧﻀﻊ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺃﻗﻮﺍﻝ ﺑﻌﺾ‬
‫ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻭﻋﺼﺒﻴ‪‬ﺎﺗﻨﺎ ﺍﳌﺬﻫﺒﻴ‪‬ﺔ ﻭﺍﻟﻄﺎﺋﻔﻴ‪‬ﺔ ‪ ،‬ﻣﻌﻴﺎﺭﺍﹰ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ‬
‫ﺃﻧ‪‬ﻨﺎ ﺳ‪‬ﻨﻌﺮﺽ‪ ‬ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻵﻳﺎﺗﻪ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫ﻭﻧﻘﻮﻝ ﳌﻦ ﻳﺴﺘﻐﺮﺏ ﻛﻼﻣﻨﺎ ﻫﺬﺍ ‪ ،‬ﺳﺘﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ‬
‫ﻛﻴﻒ ﰎﹼ ﺗﻠﻔﻴﻖ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪ ،‬ﺍﻟﱵ ﺗ‪‬ﻀﺎﻑ ﻣﻦ ﺧﻼﳍﺎ ﺃﺣﻜﺎﻡ‪ ‬ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻻ ﳛﻤﻠﻬﺎ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪ ،‬ﻭﺗ‪‬ﺤﺬﹶﻑ ﻣﻦ ﺧﻼﳍﺎ ﺃﺣﻜﺎﻡ‪ ‬ﻭﺍﺿﺤﺔﹲ ﺟﻠﻴ‪‬ﺔ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﺑﻌﺾ ﻛﺘﱯ ﺍﻷﺧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ‬
‫ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻬﺎ ﻫﻮ ﺃﹸﻛﺬﻭﺑﺔ ﲤﺎﺛﻞ ﲤﺎﻣﺎﹰ ﺫﺍﺕ ﺍﻷﻛﺬﻭﺑﺔ ﺍﻟﱵ ﺍﻓﺘﺮﺍﻫﺎ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻣﻨﻬﺞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﻴ‪‬ﻨﺖ – ﺃﻳﻀﺎﹰ – ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻟﻌﺒﻴﺪ ﻭﻣﻠﻚ ﺍﻟﻴﻤﲔ ﻛﻤﺎ ﰎﱠ ﺍﻹﲨﺎﻉ ﻋﻠﻴﻬﺎ ‪،‬‬
‫ﻳﻨﻘﻀﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻻ ﺗﻠﻴﻖ ﺃﺑﺪﺍﹰ ﲟﻨﻬﺞﹴ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺭﲪﺔﹰ ﻟﻠﻌﺎﳌﲔ‬
‫‪ ..‬ﻭﺑﻴ‪‬ﻨﺖ – ﺃﻳﻀﺎﹰ – ﻛﻴﻒ ﺃﻥﱠ ﺃﺣﻜﺎﻡ ﺍﻟﻄﻼﻕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲣﺘﻠﻒ ﻛﺜﲑﺍﹰ ﻋﻤ‪‬ﺎ ﰎﹼ‬
‫ﺗﺄﻃﲑﻩ ﻓﻘﻬﻴ‪‬ﺎﹰ ‪ ،‬ﺟﺮﻳﺎﹰ ﻭﺭﺍﺀ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻭﻣﻘﻮﻻﺕ ﺍﻟﺴﺎﺑﻘﲔ ‪ ...‬ﻭﺑﻴ‪‬ﻨﺖ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺍﻟﱵ ﰎﹼ ﺗﻐﻴﻴﺒﻬﺎ ﻭﺍﺳﺘﺒﺪﺍﳍﺎ ﺑﺄﺣﻜﺎﻡﹴ ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( y7ãBöqs% ¾ÏmÎ/ z>¤‹x.ur‬ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﻘﻮﻡ ﻛﻞﱠ ﺍﻟﻘﻮﻡ ﻛﺬﹼﺑﻮﺍ ﺑﺒﻌﺾ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻫﻜﺬﺍ ﺗﻨﻄﻖ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﻳ‪‬ﺪﺭﻙ ﻛﻞﱡ ﻣﻦ ﻳ‪‬ﺒﺤﺮ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺑﺘﺠﺮ‪‬ﺩ ﻭﻣﻨﻬﺠﻴ‪‬ﺔ ﻋﻠﻤﻴ‪‬ﺔ ﻻ ﻳ‪‬ﻄﻠﹼﻖ ﻓﻴﻬﺎ‬
‫ﻋﻘﻠﻪ ‪..‬‬
 ‫‪٣٥٦ ‬‬
‫ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ‪( #Y‘qàfôgtB tb#uäö•à)ø9$# #x‹»yd (#rä‹sƒªB$# ’ÍGöqs% ¨bÎ) Éb>t•»tƒ ãAqß™§•9$# tA$s%ur‬‬
‫ﺍﻟﱵ ﲢﻤﻞ ﺷﻜﻮﻯ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻳﺎ ﺭﺏ ﺇﻥﱠ‬
‫ﻗﻮﻣﻲ ﻫﺠﺮﻭﺍ ﺍﻟﻘﺮﺁﻥ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ) ‪، ( #Y‘qàfôgtB tb#uäö•à)ø9$# #x‹»yd (#rä‹sƒªB$# ’ÍGöqs% ¨bÎ) Éb>t•»tƒ‬‬
‫ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﻫﺠﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺑﲔ ﺍﺗ‪‬ﺨﺎﺫﻩ ﻣﻬﺠﻮﺭﺍﹰ ‪ ،‬ﻫﻮ ﻓﺎﺭﻕ ﻛﺒﲑ ‪..‬‬
‫ﻓﻜﻠﻤﺔ ) ‪ ( #rä‹sƒªB$#‬ﻫﻲ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺃ ‪ ،‬ﺥ ‪ ،‬ﺫ ( ‪ ،‬ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺩﻻﻻﺗﻪ ﰲ‬
‫ﺇﻃﺎﺭ ﻣﻌﲎ ﺍﻟﺘﻨﺎﻭﻝ ‪ ،‬ﻭﺩﺧﻠﺖ ﺗﺎﺀ ﺍﳉﻬﺪ ﻭﺍﻟﻌﻤﻞ – ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ – ﻟﺘﺮﺳﻢ ﻟﻨﺎ ﺻﻮﺭﺓ‬
‫ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﻣﻌﲎ ﺍﻟﺘﻨﺎﻭﻝ ‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﺗ‪‬ﺨﺎﺫ ﺍﻟﻘﺮﺁﻥ ﻣﻬﺠﻮﺭﺍﹰ ‪ ،‬ﻫﻮ ﺗﺮﻛﻪ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ‬
‫ﺣﻴﻨﻤﺎ ﻳﺘﻢ‪ ‬ﺗﻨﺎﻭﻝ ﺍﻷﺣﻜﺎﻡ ﻭﺍﺳﺘﻨﺒﺎﻃﻬﺎ ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ ‪ ..‬ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻋﻦ ﺍﳍﺠﺮ ﲟﻌﲎ ﺍﻟﺘﺮﻙ ‪،‬‬
‫ﻓﻬﻢ ﳛﻔﻈﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ ﻭﳚﻮ‪‬ﺩﻭﻧﻪ ﺑﺄﻋﺬﺏ ﺍﻷﺻﻮﺍﺕ ‪ ،‬ﻭﻣﺴﺘﻌﺪ‪‬ﻭﻥ ﻟﻠﻤﻮﺕ‬
‫ﺩﻓﺎﻋﺎﹰ ﻋﻨﻪ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻢ ﺣﻴﻨﻤﺎ ﻳﺘﻨﺎﻭﻟﻮﻥ ﺍﻷﺣﻜﺎﻡ ﻭﻳﺴﺘﻨﺒﻄﻮ‪‬ﺎ ﻭﻳﻌﻤﻠﻮﻥ ‪‬ﺎ ‪ ،‬ﻧﺮﺍﻫﻢ ﻳﺘﺮﻛﻮﻧﻪ‬
‫ﺟﺮﻳﺎﹰ ﻭﺭﺍﺀ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﳜﺎﻟﻒ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻇﺎﻫﺮ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻨﺺ‪ ‬ﺍﳌﺼﻮ‪‬ﺭ ﻟﺸﻜﻮﻯ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﰲ ﺍﻵﺧﺮﺓ‬
‫‪ ،‬ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺣﻘﻴﻘﺔ ﺍﻷﺩﻟﹼﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ‪ ..‬ﻓﺎﻟﻨﺺ‪ ) ‬ﻛﻤﺎ ﻧﺮﻯ ( ﻏﲑ‬
‫ﻣ‪‬ﺨﺼ‪‬ﺺ ‪ ،‬ﻭﲣﺼﻴﺺ ﻛﻠﻤﺔ ) ‪ ( ’ÍGöqs%‬ﻓﻴﻪ ﻫﻮ ﺧﺮﻭﺝ‪ ‬ﻋﻠﻰ ﻣﺎ ﳛﻤﻞ ﻣﻦ ﻣﻌﺎﻥ‪ ‬ﻭﺃﺣﻜﺎﻡ‬
‫‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) &‪ ( uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) ‪Ÿwur tbqä9qà)s? $tB (#qßJn=÷ès? 4Ó®Lym 3“t•»s3ß™ óOçFRr&ur no4qn=¢Á9$# (#qç/t•ø)s? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬

‫_‪Ó‰tnr& uä!$y_ ÷rr& @•xÿy™ 4’n?tã ÷rr& #ÓyÌó•£D LäêYä. bÎ)ur 4 (#qè=Å¡tFøós? 4Ó®Lym @@‹Î6y™ “Ì•Î/$tã žwÎ) $·7ãYã‬‬
 ٣٥٧ 
(#qßs|¡øB$$sù $Y7ÍhŠsÛ #Y‰‹Ïè|¹ (#qßJ£Ju‹tFsù [ä!$tB (#r߉ÅgrB öNn=sù uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr& ÅÝͬ!$tóø9$# z`ÏiB Nä3YÏiB

[ ٤٣ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬#·‘qàÿxî #‚qàÿtã tb%x. ©!$# ¨bÎ) 3 öNä3ƒÏ‰÷ƒr&ur öNä3Ïdqã_âqÎ/

‫ ( – ﻧﺄﺧﺬﻩ ﻣﻦ‬uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr& ) ‫ ﺗﻔﺴﲑ ﺍﻟﻌﺒﺎﺭﺓ‬‫ ﺣﺮﰲﱞ – ﻓﻴﻤﺎ ﳜﺺ‬‫ﻭﻫﺬﺍ ﻧﺺ‬
‫ﺪ ﺍﻟﺮﺍﺯﻱ ﻓﺨﺮ‬‫ ﻟﻺﻣﺎﻡ ﳏﻤ‬، ‫ ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ‬، ‫ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‬
 ] : ‫ﺍﻟﺪﻳﻦ‬


              
.. [ 
‫ ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﻠﻤﺲ ﰲ‬، ‫ﻝ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺮﺃﻳﲔ ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‬‫ﺍﻟﺮﺃﻱ ﺍﻷﻭ‬
‫ﻪ‬‫ ﺍﻟﻘﻮﻝ ﺑﺄﻧ‬، ( ‫ ﺱ‬، ‫ ﻡ‬، ‫ ( ﻭﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺍﳉﺬﺭ ) ﻝ‬uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr& ) ‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺭ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺎﺕ ﻣﺸﺘﻘﹼﺔ‬‫ﻮ‬‫ ﻓﺎﳉﻤﺎﻉ ﺻ‬، ‫ ﻳﻨﻘﻀﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬، ‫ﻳﻌﲏ ﺍﳉﻤﺎﻉ‬
.. ( ‫ ﺱ‬، ‫ ﺱ‬، ‫ﻣﻦ ﺍﳉﺬﺭ ) ﻡ‬
] ( 4 ZpŸÒƒÌ•sù £`ßgs9 (#qàÊÌ•øÿs? ÷rr& £`èdq•¡yJs? öNs9 $tB uä!$|¡ÏiY9$# ãLäêø)¯=sÛ bÎ) ö/ä3ø‹n=tæ yy$uZã_ žw )
[ ٢٣٦ : ‫ﺍﻟﺒﻘﺮﺓ‬
$tB ß#óÁÏYsù ZpŸÒƒÌ•sù £`çlm; óOçFôÊt•sù ô‰s%ur £`èdq•¡yJs? br& È@ö6s% `ÏB £`èdqßJçFø)¯=sÛ bÎ)ur )
[ ٢٣٧ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬4 Çy%s3ÏiZ9$# äoy‰ø)ãã ¾Ínωu‹Î/ “Ï%©!$# (#uqàÿ÷ètƒ ÷rr& šcqàÿ÷ètƒ br& HwÎ) ÷LäêôÊt•sù

[ ٤٧ : ‫× ( ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬Ž|³o0 ÓÍ_ó¡|¡ôJtƒ óOs9ur Ó$s!ur ’Í< ãbqä3tƒ 4’¯Tr& Éb>u‘ ôMs9$s% )

 ٣٥٨ 
br& È@ö6s% `ÏB £`èdqßJçGø)¯=sÛ ¢OèO ÏM»oYÏB÷sßJø9$# ÞOçFóss3tR #sŒÎ) (#þqãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )
[ ٤٩ : ‫ ( ( ] ﺍﻷﺣﺰﺍﺏ‬$pktXr‘‰tF÷ès? ;o£‰Ïã ô`ÏB £`ÎgøŠn=tæ öNä3s9 $yJsù Æèdq•¡yJs?

br& È@ö6s% `ÏiB 7pt7s%u‘ 㕃̕óstGsù (#qä9$s% $yJÏ9 tbrߊqãètƒ §NèO öNÍkɲ!$|¡ÎpS `ÏB tbrã•Îg»sàムtûïÏ%©!$#ur )
[ ٣ : ‫ﺎﺩﻟﺔ‬‫× ( ] ﺍ‬Ž•Î7yz tbqè=yJ÷ès? $yJÎ/ ª!$#ur 4 ¾ÏmÎ/ šcqÝàtãqè? ö/ä3Ï9ºsŒ 4 $¢™!$yJtFtƒ

) ‫ ( ﻧﺮﺍﻫﺎ ﻣﻦ ﺍﳉﺬﺭ‬uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr& ) ‫ﺔ‬‫ ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬ãLäêó¡yJ»s9 ) ‫ﺑﻴﻨﻤﺎ ﻛﻠﻤﺔ‬

‫ﺲ ﻣﻦ‬‫ ﺱ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﻌﲏ ﺍﻟﺘﺤﺴ‬، ‫ ﻡ‬، ‫ ﻭﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻝ‬.. ( ‫ ﺱ‬، ‫ ﻡ‬، ‫ﻝ‬
.. ‫ﺍﳋﺎﺭﺝ ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺸﻲﺀ ﺍﳌﻠﻤﻮﺱ‬
!#x‹»yd ÷bÎ) (#ÿrã•xÿx. tûïÏ%©!$# tA$s)s9 öNÍk‰Ï‰÷ƒr'Î/ çnqÝ¡yJn=sù <¨$sÛö•Ï% ’Îû $Y7»tFÏ. y7ø‹n=tã $uZø9¨“tR öqs9ur )
[ ٧ : ‫× ( ] ﺍﻷﻧﻌﺎﻡ‬ûüÎ7•B Ö•ósÅ™ žwÎ)

[ ٨ : ‫ ( ] ﺍﳉﻦ‬$Y7åkà-ur #Y‰ƒÏ‰x© $U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsù uä!$yJ¡¡9$# $oYó¡yJs9 $¯Rr&ur )

‫ ( ﺗﻌﲏ ﺍﳉﻤﺎﻉ ﻟﻴﺲ‬uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr& ) ‫ﺔ‬‫ﻝ ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬‫ ﺍﻟﻘﻮﻝ ﺍﻷﻭ‬.. ‫ﺇﺫﺍﹰ‬
.. ‫ ﻣﻦ ﺍﻷﻭﺟﻪ‬‫ ﻭﺟﻪ‬‫ﺻﺤﻴﺤﺎﹰ ﻭﻻ ﺑﺄﻱ‬
‫ ( ﺍﻟﺘﻘﺎﺀ ﺍﻟﺒﺸﺮﺗﲔ ﺳﻮﺍﺀ ﻛﺎﻥ‬uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr& ) ‫ﺔ‬‫ﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬‫ﺃﻣ‬
.. ‫ ﻓﻬﻮ – ﺃﻳﻀﺎﹰ – ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ‬، ‫ﺩ ﺍﻻﻟﺘﻘﺎﺀ‬‫ ﳎﺮ‬‫ ﺃﻱ‬، ‫ﲜﻤﺎﻉ ﺃﻭ ﻏﲑﻩ‬
، ‫ﺩ ﺍﻟﻠﻤﺲ‬‫ ﻭﻟﻴﺲ ﳎﺮ‬، ‫ ( ﻧﺮﺍﻫﺎ ﺑﺼﻴﻐﺔ ﺗﻔﻴﺪ ﺍﳌﻔﺎﻋﻠﺔ ﻣﻦ ﺍﻟﻠﻤﺲ‬ãLäêó¡yJ»s9 ) ‫ﺇﻥﱠ ﻛﻠﻤﺔ‬
) ‫ ﻭﻟﻜﻦ ﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻲ‬، ( ‫ﻢ‬‫ﺴﺘ‬‫ﺩ ﺍﻟﻠﻤﺲ ﻟﻜﺎﻧﺖ ) ﻟﹶﻤ‬‫ﻓﻠﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﳎﺮ‬
‫ ( ﺗﻌﲏ ﳌﺴﺎﹰ ﳛﺼﻞ ﻣﻌﻪ ﻣﻔﺎﻋﻠﺔ‬uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr& ) ‫ﺔ‬‫ ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬.. ( ãLäêó¡yJ»s9
.. ‫ﺩ ﺍﻟﻠﻤﺲ‬‫ ﻭﻻ ﻳﻌﲏ ﳎﺮ‬، ‫ﻙ ﺑﻪ ﺍﻟﻨﻔﺲ‬‫ﺗﺘﺤﺮ‬
 ‫‪٣٥٩ ‬‬
‫) &‪ãLäêó¡yJ»s9 ÷rr‬‬ ‫ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺻﺤ‪‬ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( uä!$|¡ÏiY9$#‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( uä!$|¡ÏiY9$#‬ﺗﺄﰐ ﺑﺼﻴﻐﺔ ﻣﻄﻠﻘﺔ ﻏﲑ ﳐﺼ‪‬ﺼﺔ ‪ ،‬ﻓﻬﻲ ﺗﺸﻤﻞ ﺍﳌﺮﺃﺓ ﺍﻟﻐﺮﻳﺒﺔ ‪ ،‬ﻭﺗﺸﻤﻞ ﺍﻟﺰﻭﺟﺔ‬
‫ﻭﺗﺸﻤﻞ ﺍﶈﺮ‪‬ﻣﺎﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺪﻻﻻ‪‬ﺎ ﻣﻄﻠﻘﺔ ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﳔﺼ‪‬ﺼﻬﺎ ﺣﺴﺐ ﺃﻫﻮﺍﺋﻨﺎ ‪،‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﻻﱠ ﻣﻊ ﻛﻮﻥ ﺍﻟﻠﻤﺲ ﻫﻨﺎ ﻫﻮ ﺍﳌﺼﺎﻓﺤﺔ ‪..‬‬
‫‪ ..‬ﻓﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( ãLäêó¡yJ»s9‬ﺑﺼﻴﻐﺔ ﺍﳌﻔﺎﻋﻠﺔ ‪ ،‬ﺗﺼﻮﻳﺮ‪ ‬ﻣﻄﻠﻖ ﻳﻨﺴﺠﻢ ﻣﻊ ﺇﻃﻼﻕ ﻛﻠﻤﺔ‬
‫) ‪ ( uä!$|¡ÏiY9$#‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) &‪ ، ( uä!$|¡ÏiY9$# ãLäêó¡yJ»s9 ÷rr‬ﻭﻛﻞﹼ ﺫﻟﻚ ﻳﺆﻛﹼﺪ‪ ‬ﺻﺤ‪‬ﺔﹶ ﻣﺎ‬
‫ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥ ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻫﻲ ﺍﻟﻔﻴﺼﻞ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻷﺧﲑ ﰲ‬
‫ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻧﺮﻯ ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻮﺟﺪ – ﻣﻦ ﺍﻟﺒﺸﺮ – ﻣﻦ ﻳ‪‬ﺠ‪‬ﻌ‪‬ﻞ‬
‫ﻗﻮﻟﻪ ﺣﺠ‪‬ﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 

 
 
 
 
 
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adnan@thekr.net
 ‫‪ ‬‬
‫‪ ‬‬
‫ﺑﻌﺪ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﻣﻦ ﻗﻔﺰ ﻓﻮﻕ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻋﱪ ﲣﺼﻴﺺ ﻣﺎ ﻻ ﳝﻜﻦ‬
‫ﲣﺼﻴﺼﻪ ‪ ،‬ﻭﻋﱪ ﺇﻃﻼﻕ ﻣﺎ ﻻ ﳝﻜﻦ ﺇﻃﻼﻗﻪ ﻛﻮﻧﻪ ﻳﺮﺩ ﳐﺼ‪‬ﺼﺎﹰ ﲝﺎﻟﺔ ﺧﺎﺻ‪‬ﺔ ‪ ،‬ﻭﻋﱪ‬
‫ﺍﻟﺮﻛﺾ ﺧﻠﻒ ﺭﻭﺍﻳﺎﺕ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻣﻠﻔﱠﻘﺔ ﰎﱠ ﻓﺮﺿﻬﺎ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﻟﺪﺭﺟﺔ ﺃﺻﺒﺤﺖ ﻓﻴﻬﺎ ﻣﻌﻴﺎﺭﺍﹰ‬
‫ﻹﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻋﱪ ﻋﺪﻡ ﺍﺗ‪‬ﺒﺎﻉ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻜﻠﻲ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ) ‪ ، ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻭﻋﱪ ﺍﻻﺗ‪‬ﺒﺎﻉ ﺍﻷﻋﻤﻰ ﻟﺘﻔﺴﲑ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ‪ ...‬ﻋﱪ ﻛﻞﱢ‬
‫ﺫﻟﻚ ‪ ،‬ﰎﹼ ﺍﻟﺘﺤﺮﻳﻒ ﰲ ﺗﻔﺴﲑ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻟﺪﺭﺟﺔ‪ ‬ﺣ‪‬ﻴ‪‬ﺪ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﲤﺎﻣﺎﹰ ﻭﺃﺻﺒﺤﺖ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺃﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﲔ ﻣﻨﻬﺠﺎﹰ ﺑﺪﻳﻼﹰ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪tbqèùÌh•ptä†(#rߊ$ydtûïÏ%©!$#z`ÏiB‬‬ ‫ﻭﻫﺬﺍ ﻋﲔ ﻣﺎ ﻓﻌﻠﻪ ﻣﻦ ﺣﺮ‪‬ﻓﻮﺍ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪..‬‬
‫‪$oYù=yèy_ur öNßg»¨Zyès9 öNßgs)»sV‹ÏiB NÍkÅÕø)tR $yJÎ6sù‬‬ ‫‪ ] ( ¾ÏmÏèÅÊ#uq¨B `tã zNÎ=s3ø9$#‬ﺍﻟﻨﺴﺎﺀ ‪) .. [ ٤٦ :‬‬
‫‪] ( 4 ¾ÏmÎ/ (#rã•Ïj.èŒ $£JÏiB $yàym (#qÝ¡nSur  ¾ÏmÏèÅÊ#uq¨B `tã zOÎ=x6ø9$# šcqèùÌh•ptä† ( Zpu‹Å¡»s% öNßgt/qè=è%‬‬

‫™‪ω÷èt/ .`ÏB zOÎ=s3ø9$# tbqèùÌh•ptä† ( š‚qè?ù'tƒ óOs9 tûïÌ•yz#uä BQöqs)Ï9 šcqã軣Jy‬‬ ‫ﺍﳌﺎﺋﺪﺓ ‪) .. [ ١٣ :‬‬
‫‪ ](( ¾ÏmÏèÅÊ#uqtB‬ﺍﳌﺎﺋﺪﺓ ‪.. [ ٤١ :‬‬
‫†‪ω÷èt/ .`ÏB zOÎ=s3ø9$# tbqèùÌh•ptä‬‬ ‫ﻓﺎﻟﻌﺒﺎﺭﺗﺎﻥ ‪) ، ( ¾ÏmÏèÅÊ#uq¨B `tã zNÎ=s3ø9$# tbqèùÌh•ptä† ) ] :‬‬
‫‪ ، [ ((¾ÏmÏèÅÊ#uqtB‬ﺗﻌﻨﻴﺎﻥ ﲢﺮﻳﻒ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻟﺔ ﻋﻦ ﺍﻟﻜﻠﻤﺔ ﻭﻋﻦ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﺗﺒﻴﺎ‪‬ﺎ ‪،‬‬
‫ﻭﻣﻦ ﺑﻌﺪ ﺍﻟﻜﻠﻤﺔ ﻭﺍﳉﻤﻠﺔ ﺍﻟﱵ ﻳﺘﻢ‪ ‬ﺗﺒﻴﺎ‪‬ﺎ ‪ ،‬ﲟﻌﲎ ﺇﺧﺮﺍﺝ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ ﻋﻦ‬
‫ﻣﻌﺎﻧﻴﻬﺎ ﺍﳊﻘﻴﻘﻴ‪‬ﺔ ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ ﲟﻌﺎﱐ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﳌﻔﺴ‪‬ﺮ ‪ ..‬ﻭﻫﺬﺍ ﻋﲔ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﰲ‬
 ‫‪٣٦٢ ‬‬
‫ﺯﻋﻤﻬﻢ ﻟﺘﺨﺼﻴﺺ ﻣﻄﻠﻖ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻹﻃﻼﻕ ﳐﺼ‪‬ﺼﻪ ‪ ،‬ﻭﻫﺬﺍ ﻋﲔ ﻣﺎ ﺳﻨﺮﺍﻩ –‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ ‪ ،‬ﻋﻨﺪﻣﺎ ﻧﺘﻌﺮ‪‬ﺽ ﳌﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻣﺔ‬
‫‪..‬‬
‫ﻣﻦ ﺍﳌﺆﻛﱠﺪ ﺃﻥﱠ ﻗﻮﻟﻨﺎ ﻫﺬﺍ ﻳﺴﺘﻨﻜﺮﻩ ﻛﻞﱡ ﻣﻦ ﱂ ﻳﺘﺠﺮ‪‬ﺩ ﰲ ﺇﺩﺭﺍﻛﻪ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻣﻌﺘﻘﺪﺍﹰ ﺃﻥﱠ ﺍﻟﺴﺎﺑﻘﲔ ﺃﺣﺎﻃﻮﺍ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻﹼ ﺍﺟﺘﺮﺍﺭ ﺍﳌﻮﺭﻭﺙ‬
‫ﻭﺣﻔﻈﻪ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ ﺩﻭﻥ ﺗﺪﺑ‪‬ﺮﹴ ﺣﻘﻴﻘﻲ‪ ‬ﻵﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺩﻭﻥ ﺗﻔﻜﹼﺮ ‪ ..‬ﻭﻟﻜﻦ‬
‫) ?‪$ydqè=÷GtR«!$#àM»tƒ#uäy7ù=Ï‬‬ ‫‪ ..‬ﻣﻦ ﻳﺼﻐﻲ ﺑﻘﻠﺒﻪ ﻭﺭﻭﺣﻪ ﻭﻋﻘﻠﻪ ﻣﺪﺭﻛﺎﹰ ﺣﻘﻴﻘﺔ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ] ( tbqãZÏB÷sãƒ ¾ÏmÏG»tƒ#uäur «!$# y‰÷èt/ ¤]ƒÏ‰tn Äd“r'Î7sù ( Èd,ysø9$$Î/ y7ø‹n=tã‬ﺍﳉﺎﺛﻴﺔ ‪ ، [ ٦ :‬ﺍﻟﺬﻱ ﻳﺄﻣﺮﻧﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﺃﻥ ﻻ ﻧﺆﻣﻦ ] ﺇﳝﺎﻧﺎﹰ ﻣﻮﺍﺯﻳﺎﹰ ﻹﳝﺎﻧﻨﺎ ﺑﺎﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ [ ﺑﺄﻱ‪ ‬ﻧﺺ‪ ‬ﺩﻭﻥ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﲟﻌﲎ ﺃﻧﻪ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺎ ﻫﻮ ﺩﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳌﻘﺎﺭﺑﺔ ‪ ،‬ﺍﻟﱵ ﺗﺘﻢ‪ ‬ﻓﻴﻬﺎ‬
‫ﺍﳌﻌﺎﻳﺮﺓ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻣﻦ ﻳﺼﻐﻲ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﻘﻠﺒﻪ ﻭﺭﻭﺣﻪ ﻭﻋﻘﻠﻪ ﺳﻴﻌﻠﻢ‬
‫ﺃﻧ‪‬ﻪ ﰎﱠ ﲢﺮﻳﻒ ﺗﻔﺴﲑ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻟﺘﻮﺍﻓﻖ ﺃﻫﻮﺍﺀً ﺳﺎﺑﻘﺔ ﰎﹼ ﻓﺮﺿﻬﺎ‬
‫ﲢﺖ ﻣﻀﻠﹼﺔ ﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﻋﺼﻔﺖ ‪‬ﺬﻩ ﺍﻷﻣ‪‬ﺔ ‪..‬‬
‫ﻭﺳﻨﻘﻒ ﻋﻨﺪ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻟﻨﺮﻯ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻷﻣﺮ ‪ ،‬ﻭﻛﻴﻒ ﺃﻥﱠ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺼﻴﺎﻏﺔ ﺍﻟﻨ ‪‬‬
‫ﺺ‬
‫ﺍﻟﻘﺮﺁﱐ ﻫﻮ ﺍﳌﻠﺠﺄ ﻭﺍﳌﺮﺟﻊ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻷﺧﲑ ﻟﻠﺒﺎﺣﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻫﺬﺍ ﻋﲔ ﻣﺎ ﺃﻣﺮ ﺍﷲ‬
‫‪`s9ur ¾ÏmÏG»yJÎ=s3Ï9 tAÏd‰t7ãB Ÿw ( š•În/u‘ É>$tGÅ2 `ÏB y7ø‹s9Î) zÓÇrré& !$tB ã@ø?$#ur ) : r‬‬ ‫ﺗﻌﺎﱃ ﺑﻪ ﻧﺒﻴ‪‬ﻪ‬
‫‪¾ÏmÏRrߊ `ÏB y‰ÅgrB `s9ur‬‬ ‫‪ ] ( #Y‰ystGù=ãB ¾ÏmÏRrߊ `ÏB y‰ÅgrB‬ﺍﻟﻜﻬﻒ ‪ ، [ ٢٧ :‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( #Y‰ystGù=ãB‬ﻭﺍﺿﺤﺔ ﻭﺻﺮﳛﺔ ﰲ ﺃﻥﱠ ﺍﻟﻨﱯ‪ r ‬ﺫﺍﺗﻪ ﻻ ﻣﻠﺠﺄ ﻭﻻ ﻣﺮﺟﻊ ﻟﻪ ﺇﻻﹼ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ‪..‬‬
‫ﻟﻨﻨﻈﺮ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﲢﻤﻞ ﻧﺼﺎﹰ ﻣﻄﻠﻘﺎﹰ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﺣﺮﻳ‪‬ﺔ ﺍﻻﻋﺘﻘﺎﺩ ‪،‬‬
‫ﺩﻭﻥ ﺃﻱ‪ ‬ﺟﱪﹴ ﺃﻭ ﻗﺴﺮ ‪..‬‬
 ٣٦٣ 
«!$$Î/ -ÆÏB÷sãƒur ÏNqäó»©Ü9$$Î/ ö•àÿõ3tƒ `yJsù 4 ÄcÓxöø9$# z`ÏB ߉ô©”•9$# tû¨üt6¨? ‰s% ( ÈûïÏe$!$# ’Îû on#t•ø.Î) Iw )
[ ٢٥٦ : ‫] ﺍﻟﺒﻘﺮﺓ‬( îLìÎ=tæìì‹Ïÿxœª!$#ur3$olm;tP$|ÁÏÿR$#Ÿw4’s+øOâqø9$#Íouró•ãèø9$$Î/y7|¡ôJtGó™$#ωs)sù

‫ﺩﺓ ﺩﻭﻥ‬‫ ﳏﺪ‬‫ﺼﺎﹰ ﲝﺎﻟﺔ‬‫ ﻟﻴﺲ ﳐﺼ‬‫ ﺻﺮﻳﺢ‬‫ﻦ‬‫ ﺑﻴ‬‫ﻛﻼﻡ ﻋﺎﻡ‬(( ÈûïÏe$!$#’Îûon#t•ø.Î)Iw ) ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
ÆtBur`ÏB÷sã‹ù=sùuä!$x©`yJsù(óOä3În/§‘`ÏB‘,ysø9$#È@è%ur ) ‫ﻪ ﺗﻌﺎﱃ‬‫ ﻭﻫﺬﺍ ﻧﺮﺍﻩ ﺃﻳﻀﺎﹰ ﰲ ﻗﻮﻟ‬، ‫ﻏﲑﻫﺎ‬
ö•àÿõ3u‹ù=sùuä!$x©ÆtBur`ÏB÷sã‹ù=sùuä!$x©`yJsù ) ‫ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‬، [ ٢٩ : ‫( ] ﺍﻟﻜﻬﻒ‬4 ö•àÿõ3u‹ù=sùuä!$x©
– ‫ﺎﹰ – ﺃﺑﺪﺍﹰ‬‫ ﻭﻟﻴﺲ ﻣﺒﻨﻴ‬، ‫ ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ ﺍﳊﺮ‬‫ ﰲ ﺃﻥﱠ ﺃﻣﺮ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﻣﺒﲏ‬‫ﻦ‬‫ ﻭﺑﻴ‬‫ﺻﺮﻳﺢ‬( 4
’Îû`tBz`tBUyy7•/u‘uä!$x©öqs9ur ) ‫ ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ – ﺃﻳﻀﺎﹰ – ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬.. ‫ﻋﻠﻰ ﺍﻟﻘﺴﺮ ﻭﺍﳉﱪ‬
، [ ٩٩ : ‫] ﻳﻮﻧﺲ‬(šúüÏZÏB÷sãB(#qçRqä3tƒ4Ó®Lym}¨$¨Z9$#çnÌ•õ3è?|MRr'sùr&4 $·èŠÏHsdöNßg•=à2ÇÚö‘F{$#
‫ﻪ ﻻ ﳚﻮﺯ‬‫ ﰲ ﺃﻧ‬‫ﻦ‬‫ ﻭﺑﻴ‬‫ﺻﺮﻳﺢ‬(šúüÏZÏB÷sãB(#qçRqä3tƒ4Ó®Lym}¨$¨Z9$#çnÌ•õ3è?|MRr'sùr&) ‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
(( ÈûïÏe$!$#’Îûon#t•ø.Î)Iw ) ‫ﺔ‬‫ ﻭﻫﺬﺍ ﻋﲔ ﻣﺎ ﻧﻘﺮﺅﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬، ‫ﺍﻹﻛﺮﺍﻩ ﺣﱴ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‬
..
‫ ﻣﺘﺤﺎﻳ ﹰ‬، ‫ﻨﺔ‬‫ ﻧﺮﻯ ﺃﻥﱠ ﻣﻌﻈﻤﻬﻢ ﺃﻋﺮﺽ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﺍﻟﺒﻴ‬، ‫ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺍﳉﻠﻲ‬
‫ﻼ‬
‫ﺔ‬‫ ﻧﺎﻇﺮﺍﹰ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻨﻈﺎﺭ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺗﺘﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﻣﻊ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‬، ‫ﻋﻠﻴﻬﺎ‬
‫ ﺣﺴﺐ‬٢٧٩٤ : ‫ ﰲ ) ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﻳﺚ‬r ‫ ﻓﻘﺪ ﻟﹸﻔﱢﻖ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ‬.. ‫ﺍﳌﻄﻠﻘﺔ‬
‫ ﰲ ) ﺻﺤﻴﺢ‬r ‫ ﻭﻟﻔﹼﻖ ﻋﻠﻴﻪ‬.. [  ] : ‫ﻪ ﻗﺎﻝ‬‫ﺔ ( ﺑﺄﻧ‬‫ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬
 ] : ‫ﻪ ﻗﺎﻝ‬‫ﺔ ( ﺃﻧ‬‫ ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٣١٧٥ ‫ﻣﺴﻠﻢ ﺣﺪﻳﺚ‬

‫ ﺣﺴﺐ‬٣٩٥٣ ‫ ﰲ ) ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﺣﺪﻳﺚ‬r ‫ ﻭﻟﹸﻔﱢﻖ ﻋﻠﻴﻪ‬.. [ 
           ] : ‫ﻪ ﻗﺎﻝ‬‫ﺔ ( ﺃﻧ‬‫ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬
 ‫‪٣٦٤ ‬‬
‫‪ .. [‬ﻭﻟﹸﻔﱢﻖ ﻋﻠﻴﻪ ‪ r‬ﰲ ) ﻣﺴﻨﺪ‬
‫ﺃﲪﺪ ﺣﺪﻳﺚ ‪ ٤٢٣‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ( ﺃﻧ‪‬ﻪ ﻗﺎﻝ ‪      ] :‬‬
‫‪‬‬
‫‪.. [‬‬
‫‪ ..‬ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ،( ( ÈûïÏe$!$# ’Îûon#t•ø.Î) Iw‬ﻭﺍﺿﺤﺔ ﻭﺻﺮﳛﺔ ﺑﺄﻧ‪‬ﻪ ﻻ ﳛﻖ‪ ‬ﺍﳉﱪ ﻭﻻ‬
‫ﺍﻟﻘﺴﺮ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺪﻳﻦ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺑﺪﻳﻦﹴ ﻣ‪‬ﺤ‪‬ﺪ‪‬ﺩ‪ ‬ﺃﻡ ﺑﻌﺪ ﺍﳋﺮﻭﺝ ﻣﻨﻪ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( ’Îû‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻻ ﺗﻌﻄﻴﻬﻢ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥﱠ ﻋﺪﻡ ﺍﻹﻛﺮﺍﻩ ﰲ‬
‫ﺍﻟﺪﻳﻦ ﺳﺎﺣﺘﻪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻓﺘﺨﺼﻴﺺ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﻨﺎﺀً ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ‪ ،‬ﻭﻫﻮ ﳏﺎﻭﻟﺔ ﻟﻔﺮﺽ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﻭﺍﻷﻫﻮﺍﺀ ﺍﳌﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻋﻠﻰ‬
‫ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ (( ÈûïÏe$!$#‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﻌﲏ ﺟﻨﺲ ﺍﻟﺪﻳﻦ‬
‫‪ ،‬ﻭﻟﻴﺴﺖ ﺧﺎﺻ‪‬ﺔﹰ ﺑﺎﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ) ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ( ﺩﻭﻥ ﻏﲑﻩ ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﺗ‪‬ﻈﻬﺮ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫* ‪ÿ¾ÏmÎ/ $uZøŠ¢¹ur $tBur y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$#ur %[nqçR ¾ÏmÎ/ 4Óœ»ur $tB ÈûïÏe$!$# z`ÏiB Nä3s9 tíuŽŸ°‬‬ ‫)‬
‫)‪ ](4 ÏmŠÏù(#qè%§•xÿtGs?ŸwurtûïÏe$!$#(#qãKŠÏ%r&÷br&( #Ó|¤ŠÏãur4Óy›qãBurtLìÏdºt•ö/Î‬ﺍﻟﺸﻮﺭﻯ ‪[ ١٣ :‬‬
‫ﺇﻥﹼ ﻣﺎ ﻭﺻ‪‬ﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻧﻮﺣﺎﹰ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﻮ ﻣﻦ ﺍﻟﺪﻳﻦ‬
‫) &‪ŸwurtûïÏe$!$#(#qãKŠÏ%r&÷br‬‬ ‫‪ ،‬ﻛﻤﺎ ﺃﻥﱠ ﻣﺎ ﺃﻭﺣﺎﻩ ﺇﱃ ﳏﻤ‪‬ﺪ ‪r‬ﻫﻮ ﻣﻦ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫?‪(4 ÏmŠÏù(#qè%§•xÿtGs‬ﺍﻟﱵ ﻫﻲ ﺟﻮﻫﺮ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﻮﺟ‪‬ﻪ ﺇﱃ ﻛﻞﹼ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺳﻞ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﺬﺍ ﻳﺆﻛﹼﺪ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ (( ÈûïÏe$!$#‬ﻟﻴﺴﺖ ﺧﺎﺻ‪‬ﺔ ﺑﺎﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺃﻧﺰﻟـﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﱪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪ ..‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
 ٣٦٥ 
öqs9ur ¾Ï&Íj#à2 Ç`ƒÏe$!$# ’n?tã ¼çnt•Îgôàã‹Ï9 Èd,ysø9$# ÈûïÏŠur 3“y‰ßgø9$$Î/ ¼ã&s!qß™u‘ Ÿ@y™ö‘r& ü”Ï%©!$# uqèd )
.. [ ٣٣ : ‫] ﺍﻟﺘﻮﺑﺔ‬(šcqä.ÎŽô³ßJø9$#onÌ•Ÿ2
) ‫ﺻﺮﳛﺔ ﰲ ﺃﻥﱠ ﻣﺎ ﺗﻌﻨﻴﻪ ﻛﻠﻤﺔ‬ ( ¾Ï&Íj#à2 Ç`ƒÏe$!$# ’n?tã ¼çnt•Îgôàã‹Ï9 ) ‫ﺔ‬‫ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ﻭﻟﺬﻟﻚ ﻓﻤﻦ‬.. ‫ﺔ ﺑﺎﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ‬‫( ﻟﻴﺴﺖ ﺧﺎﺻ‬ ( ÈûïÏe$!$#
.. ( ÈûïÏd‰9$#ãPöqtƒ ) ‫ﺃﲰﺎﺀ ﻳﻮﻡ ﺍﻵﺧﺮﺓ ﻫﻮ‬
§NèOÇÊÐÈÈûïÏd‰9$#ãPöqtƒ$tBy71u‘÷Šr&!$tBurÇÊÏÈtûüÎ6ͬ!$tóÎ/$pk÷]tãöNèd$tBurÇÊÎÈÈûïÏd‰9$#tPöqtƒ$pktXöqn=óÁtƒ )

] ( °! 7‹Í´tBöqtƒ ã•øBF{$#ur ( $\«ø‹x© <§øÿuZÏj9 Ó§øÿtR à7Î=ôJs? Ÿw tPöqtƒ ÇÊÑÈ ÉúïÏe$!$# ãPöqtƒ $tB y71u‘÷Šr& !$tB
[ ١٩ – ١٥ : ‫ﺍﻻﻧﻔﻄﺎﺭ‬
، ‫ ﻻ ﺟﱪ ﻭﻻ ﻗﺴﺮ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺪﻳﻦ‬: ‫ﻳﻌﲏ‬ ( ( ÈûïÏe$!$# ’Îû on#t•ø.Î) Iw ) ‫ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬.. ‫ﺇﺫﺍﹰ‬
`ÏB÷sã‹ù=sù uä!$x© `yJsù ) ‫ﺔ‬‫ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬، ‫ ﺩﻳﻦ‬‫ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺫﻟﻚ ﺩﺧﻮﻻﹰ ﺃﻭ ﺧﺮﻭﺟﺎﹰ ﻣﻦ ﺃﻱ‬
‫ ﻭﻛﺬﻟﻚ ﺍﻵﻳﺔ‬.. ‫ ﺻﺮﳛﺔ ﰲ ﺗﺒﻴﺎﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬، [ ٢٩ : ‫] ﺍﻟﻜﻬﻒ‬(4ö•àÿõ3u‹ù=sùuä!$x©ÆtBur
4Ó®Lym }¨$¨Z9$# çnÌ•õ3è? |MRr'sùr& 4 $·èŠÏHsd öNßg•=à2 ÇÚö‘F{$# ’Îû `tB z`tBUy y7•/u‘ uä!$x© öqs9ur ) ‫ﺍﻟﻜﺮﳝﺔ‬
.. [ ٩٩ : ‫] ﻳﻮﻧﺲ‬(šúüÏZÏB÷sãB(#qçRqä3tƒ
‫ﻦ ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﺮﺷﺪ‬‫ ﺗﺒﻴ‬ ( 4 ÄcÓxöø9$# z`ÏB ߉ô©”•9$# tû¨üt6¨? ‰s% ( ÈûïÏe$!$# ’Îû on#t•ø.Î) Iw ) ‫ﺔ‬‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
߉ô©”•9$# tû¨üt6¨? ‰s% ) ‫ ﻓﻮﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ‬، ‫ ﰲ ﺍﻟﺪﻳﻦ‬‫ﻦ ﻣﻦ ﺍﻟﻐﻲ ﺣﻴﻨﻤﺎ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺇﻛﺮﺍﻩ‬‫ﻳﺘﺒﻴ‬
‫ ﻣﻨﻪ ﺃﻥﱠ ﺗﺒﻴﺎﻥ ﺍﻟﺮﺷﺪ ﻣﻦ ﺍﻟﻐﻲ‬‫ﻧﺴﺘﺸﻒ‬ ((ÈûïÏe$!$# ’Îûon#t•ø.Î)Iw ) ‫ ﺧﻠﻒ ﺍﻟﻌﺒﺎﺭﺓ‬ ( 4 ÄcÓxöø9$# z`ÏB
‫ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ﳜﻠﻂ ﺍﻷﻣﻮﺭ ﻟﺪﺭﺟﺔ ﻻ‬، ‫ﻳﻜﻮﻥ ﺑﻌﺪﻡ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ‬
.. ‫ ﺭﺷﺪﺍﹰ‬‫ﺎﹰ ﻭﺍﻟﻐﻲ‬‫ ﻓﻨﺮﻯ ﺍﻟﺮﺷﺪ ﻏﻴ‬، ‫ﺎ ﺍﻟﺮﺷﺪ ﻣﻦ ﺍﻟﻐﻲ‬ ‫ﻦ‬‫ﻧﺘﺒﻴ‬
 ٣٦٦ 
‫ ﻭﻟﻴﺲ ﺑﻌﺪ‬، ‫ ﺍﻹﻛﺮﺍﻩ ﺳﺎﺣﺘﻪ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﺪﻳﻦ‬‫ﻗﻨﺎ ﺃﻥﱠ ﻋﺪﻡ‬‫ﻰ ﻟﻮ ﻃﻠﹼﻘﻨﺎ ﻋﻘﻮﻟﻨﺎ ﻭﺻﺪ‬‫ﻭﺣﺘ‬
‫ﺳﻬﺎ‬‫ﺭ – ﻏﲑ ﺍﻟﺴﻠﻴﻢ – ﺗﻨﻘﻀﻪ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻮﺿﻮﻋﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﻳﻘﺪ‬‫ ﻓﺈﻥﱠ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‬، ‫ﺩﺧﻮﻟﻪ‬
.. ‫ﺭ‬‫ﻣﻌﺘﻨﻘﻮ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‬
: ( ٣٧٩ ) ‫ﺍﻟﺒﺨﺎﺭﻱ‬


 
: ( ٣١ ) ‫ﻣﺴﻠﻢ‬

  
 
( ‫ ﲟﻘﺎﺗﻠﺔ ﺍﻟﻨﺎﺱ ) ﻛﻞﹼ ﺍﻟﻨﺎﺱ‬r ‫ ﺃﹸﻣﺮ ﺍﻟﺮﺳﻮﻝ‬: ‫ﻫﺎﺗﺎﻥ ﺍﻟﺮﻭﺍﻳﺘﺎﻥ ﺍﳌﻮﺿﻮﻋﺘﺎﻥ ﺗﻘﻮﻻﻥ‬
‫ ﻭﺣﱴ ﻳﺼﻠﻮﺍ ﺻﻼﺗﻨﺎ ﻭﻳﺴﺘﻘﺒﻠﻮﺍ‬، ‫ﺣﱴ ﻳﺆﻣﻨﻮﺍ ﺑﺎﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ ﻫﺬﺍ ﻣﺎ ﻳﻘﺮﺅﻩ ﻛـﻞﹼ‬.. ‫ﻗﺒﻠﺘﻨﺎ ﻭﻳﺬﲝﻮﺍ ﺫﺑﻴﺤﺘﻨﺎ ﻭﺇﻻﹼ ﻓﺪﻣﺎﺅﻫﻢ ﻣﻬﺪﻭﺭﺓ ﻭﺃﻣﻮﺍﳍﻢ ﻣﺴﺘﺒﺎﺣﺔ‬
.. ‫ﺔ‬‫ ﺍﻷﺩﱏ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‬‫ﻋﺎﻗﻞ ﻳﺪﺭﻙ ﺍﳊﺪ‬
) ‫ ﻛﻴﻒ ﻧﻮﻓﹼﻖ – ﺇﺫﺍﹰ – ﺑﲔ ﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ﰲ ﺗﻔﺴﲑﻫﻢ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬..
] ‫ ﺫﻟﻚ ﺍﻟﺘﺤﺮﻳﻒ ﺍﻟﺬﻱ ﺑﻨﻮﻩ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﻣﺜﻞ‬،(( ÈûïÏe$!$#’Îûon#t•ø.Î)Iw
‫ ﻛﻴﻒ ﻧﻮﻓﹼﻖ ﺑﲔ ﺫﻟﻚ ﻭﺑﲔ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﺍﻟﱵ ﺗﺄﻣﺮ ﲟﻘﺎﺗﻠﺔ‬، [ 
‫ ﻭﻣـﻦ‬، ‫ ﺃﻟﻴﺲ ﻛﻞﹼ ﺫﻟﻚ ﲢﺮﻳﻔﺎﹰ ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ‬.. ‫ﺍﻟﻨﺎﺱ ﻹﺟﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺩﺧﻮﻝ ﺩﻳﻨﻨﺎ‬
‫ ﺃﹶﻭ‬‫ ﻗﹶﻠﹾـﺐ‬‫ ﻛﹶﺎﻥﹶ ﻟﹶﻪ‬‫ﻦ‬‫ﻤ‬‫ ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﻟ‬.. ‫ ﰲ ﺗﻔﺴﲑ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟‬، ‫ﺑﻌﺪ ﻣﻮﺍﺿﻌﻪ‬
.. ‫ﻬﹺﻴﺪ‬‫ ﺷ‬‫ﻮ‬‫ﻭﻫ‬ ‫ﻊ‬‫ﻤ‬‫ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴ‬
 ‫‪٣٦٧ ‬‬
‫ﻫﻢ ﻳﺘﺨﻴ‪‬ﻠﻮﻥ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﻟﻴﺴﺖ ﰲ ﺻﺎﱀ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻛﺄﻥﱠ ﺍﳌﺴﻠﻤﲔ ﻳﺘﻔﻠﹼﺘـﻮﻥ ﻣـﻦ‬
‫ﺍﻹﺳﻼﻡ ﻭﻳﻨﺘﻬﺰﻭﻥ ﺍﻟﻔﺮﺻﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﺨﺮﻭﺝ ﻣﻨﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﳛﺎﺭﺑﻮﻥ ﺣﺮﻳ‪‬ﺔ ﺍﳌﻌﺘﻘﺪ ﺑﻨﺎﺀً ﻋﻠﻰ‬
‫ﺫﻟﻚ ‪ ...‬ﺇﻥﹼ ﺗﺼﻮ‪‬ﺭﻫﻢ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﻻ ﻳﺮﻭﻥ ﺍﻹﺳﻼﻡ ﺇﻻﹼ ﻋﺼﺒﻴ‪‬ﺔ ﻣﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻃﻔﺔ‬
‫ﺩﻭﻥ ﺍﳊﺠ‪‬ﺔ ﻭﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ ‪ ،‬ﻓﺘﺼﻮ‪‬ﺭﻫﻢ ﻫﺬﺍ ﻫﻮ ﻧﺘﻴﺠﺔ ﻣﻨﻬﺠﻬﻢ ﺍﻟﺘﺮﺍﺛﻲ ﺍﳉﻤﻌﻲ ﺍﻟـﺬﻱ‬
‫ﳛﺎﺭﺏ ﺍﻟﻌﻘﻞ ﺣﱴ ﰲ ﺗﻌﻘﹼﻠﻪ ﻵﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧﺮﻯ ‪ ..‬ﻟﻨﻨﻈﺮ ﺇﱃ ﺻﻴﺎﻏﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﻭﻛﻴﻒ ﰎﱠ ﰲ ﺗﻔﺴﲑﻫﺎ‬
‫ﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪..‬‬
‫‪#’n?tã ÷Läêö6n=s)R$# Ÿ@ÏFè% ÷rr& |N$¨B û'ïÎ*sùr& 4 ã@ß™”•9$# Ï&Î#ö7s% `ÏB ôMn=yz ô‰s% ×Aqß™u‘ žwÎ) JptèC $tBur‬‬ ‫)‬
‫&‪( tûïÌ•Å6»¤±9$# ª!$# “Ì“ôfu‹y™ur 3 $\«ø‹x© ©!$# §ŽÛØtƒ `n=sù Ïmø‹t6É)tã 4’n?tã ó=Î=s)Ztƒ `tBur 4 öNä3Î6»s)ôãr‬‬
‫] ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٤٤ :‬‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 ã@ß™”•9$# Ï&Î#ö7s% `ÏB ôMn=yz ô‰s% ×Aqß™u‘ žwÎ) JptèC $tBur‬ﺗﻌﲏ ﺃﻥﱠ ﳏﻤ‪‬ﺪﺍﹰ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺳﻴﺨﻠﻮ ﻭﳝﻀﻲ ﻛﻤﺎ ﺧﻠﺖ ﻭﻣﻀﺖ ﻣﻦ ﻗﺒﻠﻪ ﺍﻟﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﻮﻥ ‪ ،‬ﻭﺃﻥﱠ ﺗﻔﺎﻋـﻞ‬
‫ﻗﻮﻣﻪ ﻣﻊ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺳﻴﻜﻮﻥ ﻛﺘﻔﺎﻋﻞ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺴﺎﺑﻘﲔ ﻣﻊ ﺭﺳﻠﻬﻢ ﺍﻟﺬﻳﻦ ﺧﻠـﻮ ‪،‬‬
‫ﻓﻤﺤﻤ‪‬ﺪ ‪ r‬ﻟﻴﺲ ﺍﺳﺘﺜﻨﺎﺀً ﰲ ﺫﻟﻚ ‪ ..‬ﻭﻫﻨﺎﻙ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ﺃﺗﺖ ﺑﺼﻴﺎﻏﺔ ﳑﺎﺛﻠﺔ ﲤﺎﻣﺎﹰ‬
‫ﻟﺼﻴﺎﻏﺔ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ‪ ،‬ﻭﻟﻜﻦ ﲞﺼﻮﺹ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫) ‪( ×ps)ƒÏd‰Ï¹ ¼çm•Bé&ur ã@ß™”•9$# Ï&Î#ö7s% `ÏB ôMn=yz ô‰s% ×Aqß™u‘ žwÎ) zOtƒö•tB ÚÆö/$# ßxŠÅ¡yJø9$# $¨B‬‬

‫‪šcqä3sù÷sãƒ 4†¯Tr& ö•ÝàR$# ¢OèO ÏM»tƒFy$# ÞOßgs9 ÚúÎiüt6çR y#ø‹Ÿ2 ö•ÝàR$# 3 tP$yè©Ü9$# ÈbŸxà2ù'tƒ $tR%Ÿ2‬‬

‫(‪ ]‬ﺍﳌﺎﺋﺪﺓ ‪ [ ٧٥ :‬‬

‫‪ ..‬ﻓﺎﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﰲ ﻃﺒﻴﻌﺘﻪ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻣﻦ ﺃﻛﻞﹴ ﻟﻠﻄﻌﺎﻡ ‪ ،‬ﻟﻴﺲ ﺍﺳﺘﺜﻨﺎﺀً‬
‫ﻣﻦ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻠﻪ ‪ ،‬ﻓﻜﻤﺎ ﺃﻥﱠ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻠﻪ ﻛـﺎﻧﻮﺍ ﻳـﺄﻛﻠﻮﻥ‬
 ٣٦٨ 
Ï&Î#ö7s%`ÏBôMn=yzô‰s% ) ‫ﺔ‬‫ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬.. ‫ﻪ ( ﻛﺎﻥ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ‬‫ ﻛﺬﻟﻚ ﻫﻮ ) ﻭﺃﻣ‬، ‫ﺍﻟﻄﻌﺎﻡ‬
‫ ﻭﺍﻟﱵ ﻳﺘﻤﺎﺛﻞ ﻓﻴﻬﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‬، ‫ﺔ ﻣﻦ ﺃﻛﻞﹴ ﻟﻠﻄﻌﺎﻡ‬‫ﺔ ﺍﻟﻜﻮﻧﻴ‬‫( ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺴﻨ‬ã@ß™”•9$#
ÚúÎiüt6çRy#ø‹Ÿ2ö•ÝàR$# ) ‫ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬ ‫ ﻭﻟﺬﻟﻚ ﺗﺄﰐ‬، ‫ﻣﻊ ﻣﻦ ﺧﻠﻮ ﻣﻦ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﺮﺳﻞ‬
..(šcqä3sù÷sãƒ4†¯Tr&ö•ÝàR$#¢OèOÏM»tƒFy$#ÞOßgs9
‫ ﻧـﺮﺍﻩ‬، ‫ﺔ ﻣﻦ ﺍﻟﻼﺣﻘﲔ‬‫ﻭﻫﺬﺍ ﺍﻟﺮﺑﻂ ﺑﲔ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻳﺘﻤﺎﺛﻠﻮﻥ ﻣﻌﻬﻢ ﺑﺬﺍﺕ ﺍﻟﺴﻨ‬
.. ‫ﺃﻳﻀﺎﹰ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
(tûüÎ/Éj‹s3ßJø9$#èpt6É)»tãtb%x.y#ø‹x.(#rã•ÝàR$$sùÇÚö‘F{$#’Îû(#r玕šsù×ûsöß™öNä3Î=ö6s%`ÏBôMn=yzô‰s% )
 [ ١٣٧ : ‫] ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺃﻳﻀـﺎﹰ‬.. ‫ﺎ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﺳﺘﻨﻄﺒﻖ ﻋﻠﻴﻨﺎ‬‫ﻓﺎﻟﺴﻨﻦ ﺍﻟﱵ ﺧﻠﺖ ﻣﻦ ﻗﺒﻠﻨﺎ ﻫﻲ ﺫﺍ‬
.. ‫ ﺍﻟﺘﺎﱄ‬‫ﰲ ﺍﻟﻨﺺ‬
¾ÏmÎ/ (#qçR%x. žwÎ) @Aqß™§‘ `ÏiB NÍkŽÏ?ù'tƒ $tBur ÇÊÉÈ tû,Î!¨rF{$# Æìu‹Ï© ’Îû y7Î=ö6s% `ÏB $uZù=y™ö‘r& ô‰s)s9ur )

èp¨Zß™ ôMn=yz ô‰s%ur ( ¾ÏmÎ/ tbqãZÏB÷sãƒ Ÿw ÇÊËÈ tûüÏBÌ•ôfßJø9$# É>qè=è% ’Îû ¼çmä3è=ó¡nS y7Ï9ºx‹x. ÇÊÊÈ tbrâäÌ“öktJó¡o„

 [ ١٣ – ١٠ : ‫] ﺍﳊﺠﺮ‬(tû,Î!¨rF{$#
‫ﺭ ﻟﻨﺎ‬‫ ( ﺗﺼﻮ‬4 ã@ß™”•9$# Ï&Î#ö7s% `ÏB ôMn=yz ô‰s% ×Aqß™u‘ žwÎ) JptèC $tBur ) ‫ﺔ‬‫ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬.. ‫ﺇﺫﺍﹰ‬
‫ﺔ ﺗﻔﺎﻋﻞ ﻗﻮﻡ‬‫ ﻭﺑﲔ ﺳﻨ‬، ‫ﺔ ﺗﻔﺎﻋﻞ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻟﺬﻳﻦ ﺧﻠﻮ ﻣﻊ ﺭﺳﻠﻬﻢ‬‫ﲤﺎﺛﻼﹰ ﺑﲔ ﺳﻨ‬
.. ‫ ﻣﻊ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺃﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ‬r ‫ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ‬
‫( ﻧﺮﻯ ﺃﻥﱠ ﺣﺮﻑ‬ 4 öNä3Î6»s)ôãr& #’n?tã ÷Läêö6n=s)R$# Ÿ@ÏFè% ÷rr& |N$¨B û'ïÎ*sùr& ) ‫ﺔ‬‫ﻭﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
÷Läêö6n=s)R$#)‫ﺍﳉﺰﺍﺀ‬ ‫ﻤﻠﺔ‬‫ ﻭﻟﻴﺲ ﻋﻠﻰ ﺟ‬، (Ÿ@ÏFè%÷rr&|N$¨Bû'ïÎ*sùr&) ‫ﺍﻻﺳﺘﻔﻬﺎﻡ ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﺸﺮﻁ‬
‫ ﺣﻴﺚ‬، ‫ ﻭﻫﺬﺍ ﻳﺮﺳﻢ ﺩﻻﻟﺔﹰ ﳐﺘﻠﻔﺔ ﻓﻴﻤﺎ ﻟﻮ ﰎﹼ ﺩﺧﻮﻟﻪ ﻋﻠﻰ ﲨﻠﺔ ﺍﳉﺰﺍﺀ‬، ( 4 öNä3Î6»s)ôãr& #’n?tã
 ‫‪٣٦٩ ‬‬
‫ﺩﺧﻮﻟﻪ ﻋﻠﻰ ﺍﳉﺰﺍﺀ ﺗﻨﺎﺳﺒﻪ ﺍﻟﻌﺒﺎﺭﺓ ) ﺃﻓﺘﻨﻘﻠﺒﻮﻥ ﻋﻠﻰ ﺃﻋﻘﺎﺑﻜﻢ ﺇﻥ ﻣﺎﺕ ﺃﻭ ﻗﹸﺘ‪‬ﻞ ( ‪ ..‬ﺃﻣ‪‬ﺎ‬
‫ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺣﺮﻑ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺩﺍﺧﻼﹰ ﻋﻠﻰ ﺍﳉﺰﺍﺀ ﺩﻭﻥ ﺍﻟﺸﺮﻁ ‪ ،‬ﻓﻬﺬﺍ ﺧﺮﻭﺝ‪‬‬
‫ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﲢﺮﻳﻒ‪ ‬ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪..‬‬
‫ﺇﻥﱠ ﺩﺧﻮﻝ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﺩﻭﻥ ﺍﳉﺰﺍﺀ ﻫﻮ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﱠ ﺍﳌﺴﺄﻟﺔﹶ ﲢﻤﻞﹸ – ﻓﻴﻤﺎ‬
‫ﲢﻤﻞ – ﺗﻘﺮﻳﺮﺍﹰ ﺑﺎﻧﻘﻼﺏﹴ ﻋﻠﻰ ﺍﻷﻋﻘﺎﺏ ﺑﻌﺪ ﺧﺮﻭﺝﹺ ﳏﻤ‪‬ﺪ ‪ r‬ﻣﻦ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺑﺎﳌﻮﺕ ﺃﻭ ﻛﺎﻥ ﺑﺎﻟﻘﺘﻞ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﲤﺎﺛﻞﹲ ﻣﻊ ﺗﻔﺎﻋﻞ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﱵ‬
‫ﺃﹸﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ‪..‬‬
‫‪ ..‬ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ﳌﺎﺫﺍ ﻳﻘﻮﻝﹸ ﺍﷲ ﺗﻌﺎﱃ ) &‪ ( Ÿ@ÏFè% ÷rr& |N$¨B û'ïÎ*sùr‬ﻣﻊ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﺴﺘﺜﲏ ﳏﻤﺪﺍﹰ ‪ r‬ﻣﻦ ﺍﻟﻘﺘﻞ ؟!!! ‪ ..‬ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ‪ ] ( tbqçFÍh‹¨B Nåk¨XÎ)ur ×MÍh‹tB y7¨RÎ) ) :‬ﺍﻟﺰﻣﺮ ‪:‬‬

‫‪ .. [ ٣٠‬ﻓﻘﻮﻟﹸﻪ‪ ‬ﺗﻌﺎﱃ ‪ ( ×MÍh‹tB y7¨RÎ) ) :‬ﻳﺴﺘﺜﲏ ﺍﻟﻘﹶﺘﻞ ‪ ..‬ﺇﻥﱠ ﰲ ﺫﻟﻚ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ﻟﻴﺴﺖ ﳎﺮ‪‬ﺩ ﺳﺮﺩ‪ ‬ﺗﺎﺭﳜﻲ‪ ‬ﳊﺎﺩﺛﺔ‪ ‬ﲤﹼﺖ ﰲ ﺍﳉﻴﻞ ﻛﻤﺎ ﺫﻫﺒﺖ ﺗﻔﺎﺳﲑﻧﺎ ﺍﳌﻮﺭﻭﺛﺔ ‪..‬‬
‫ﺍﳌﺴﺄﻟﺔﹸ ﻳ‪‬ﺮﺍﺩ‪ ‬ﻣﻨﻬﺎ ﺗﺒﻴﺎﻥﹸ ﻣﺒﺪﺃ‪ ‬ﻋﻘﺎﺋﺪﻱ‪ ‬ﺑﺄﻥﱠ ﺍﳌﻨﻬﺞ‪ ‬ﻻ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺸﺨﺺﹺ ﳏﻤ‪‬ﺪ‪ ، r ‬ﻭﺃﻥﱠ ﺍﳌﻨﻬﺞ‪‬‬
‫ﻣ‪‬ﺴﺘﻘﻞﹲ ﺣﱴ ﻋﻦ ﺗﺎﺭﻳﺦ ﺍﻷﺣﺪﺍﺙ ﰲ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻓﺨﺮﻭﺝ‪ ‬ﳏﻤ‪‬ﺪ‪ r ‬ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺳﻮﺍ ٌﺀ‬
‫ﺑﺎﳌﻮﺕ ﺃﻡ ﺑﺎﻟﻘﺘﻞ ﻻ ﻳ‪‬ﻐﻴ‪‬ﺮ‪ ‬ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﳌﻨﻬﺞ ﺍﳌﹸﺤﺘﻮﻯ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﶈﻔﻮﻅ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞﹺ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﺧﺮﻯ ‪ ..‬ﺍﷲُ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ) :‬ﺍﻧﻘﻠﺒﻮﺍ ﻋﻠﻰ ﺃﻋﻘﺎ‪‬ﻢ ( ﺑﺼﻴﻐﺔ‪ ‬ﺍﻟﻐﺎﺋﺐ ‪،‬‬
‫ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ‪ ( 4 öNä3Î6»s)ôãr& #’n?tã ÷Läêö6n=s)R$# ) :‬ﺑﺼﻴﻐﺔ ﺍﳌﹸﺨﺎﻃﹶﺐ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ) :‬ﺍﻧﻘﻠﺐ‪‬‬
‫‪ ، ( 4‬ﺑﻞ ﺇﻥﱠ ﻛﻠﻤﺔ‬ ‫‪öNä3Î6»s)ôãr& #’n?tã ÷Läêö6n=s)R$#‬‬ ‫ﺑﻌﻀ‪‬ﻜﻢ ﻋﻠﻰ ﺃﻋﻘﺎ‪‬ﻢ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ‪) :‬‬
‫) ‪ ( Läêö6n=s)R$#‬ﺗﻌﲏ ﺭﺟﻮﻋﺎﹰ ﻋﻦ ﺃﻣﺮﹴ ﻛﺎﻥ ﺍﳌﹸﻨﻘﻠﺐ‪ ‬ﻣﺘﻤﺴ‪‬ﻜﺎﹰ ﺑﻪ ﻗﺒﻞ ﺧﺮﻭﺝﹺ ﳏﻤ‪‬ﺪ ‪ r‬ﻣﻦ‬
‫ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﺇﺫﺍﹰ ﺍﳌﺴﺄﻟﺔﹸ ﻟﻴﺴﺖ ﻛﻤﺎ ﻳ‪‬ﺼﻮ‪‬ﺭ‪‬ﻫﺎ ﺑﻌﻀ‪‬ﻬﻢ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺑﻌﺾ‪ ‬ﺍﳌﹸﺮﺗﺪ‪‬ﻳﻦ ‪ ..‬ﺍﳌﺴﺄﻟ ﹸﺔ‬
‫ﺗﻌﲏ ﲢﺬﻳﺮﺍﹰ ﻟﻨﺎ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻻﱠ ﳒﻌﻞﹶ ﺍﻟﺮﺟﺎﻝﹶ ﻣﻬﻤﺎ ﻛﺎﻧﻮﺍ ﻭﺃﻻﱠ ﳒﻌﻞﹶ ﺭﻭﺍﻳﺎﺕ‪‬‬
 ‫‪٣٧٠ ‬‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ‪ ،‬ﺃﻻﱠ ﳒﻌﻞﹶ ﻛﹸﻞﱠ ﺫﻟﻚ ﰲ ﺩﺭﺟﺔ‪ ‬ﺍﳌﹸﻘﺪ‪‬ﺱ ﺍﻟﱵ ﻧﺮﻯ ‪‬ﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ‬
‫‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﲢﻤﻞ ﺗﻘﺮﻳﺮﺍﹰ ﻣﻔﺎﺩﻩ ﺃﻥﱠ ﺳﻨ‪‬ﺔﹶ ﺗﻔﺎﻋﻞ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺴﺎﺑﻘﲔ ﻣـﻊ ﺭﺳـﻠﻬﻢ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﱂ ﺗﺘﻐﻴ‪‬ﺮ ﰲ ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺃﻧﺰﻟﺖ ﻋﻠﻰ ﺍﻟﺮﺳـﻮﻝ ﳏﻤ‪‬ـﺪ ‪، r‬‬
‫ﻓﺘﺤﻮﻳﻞ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺴﺎﺑﻘﲔ ﻟﻠﺘﺎﺭﻳﺦ ﻭﺭﺟﺎﻻﺗﻪ ﻭﺭﻭﺍﻳﺎﺗﻪ ﺇﱃ ﺟﺰﺀٍ ﻣﻦ ﺍﳌﻘﺪ‪‬ﺱ ‪ ،‬ﺑﺪﺭﺟﺔ‪ ‬ﻣﻮﺍﺯﻳﺔ‪‬‬
‫ﻟﻨﺼﻮﺹ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻠﻬﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﻟﺪﺭﺟﺔ‪ ‬ﻳﺮﻯ ﻓﻴﻬﺎ ﺃﺗﺒﺎﻉ ﺗﻠـﻚ‬
‫ﺍﻟﺮﺳﻞ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﻣﻨﻬﺠﺎﹰ ﻣﻮﺍﺯﻳﺎﹰ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﺑـﺬﻟﻚ ﲤـﺎﻡ‬
‫ﺍﻻﻋﺘﻘﺎﺩ ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ ﺳﻴﺘﻜﺮ‪‬ﺭ ﻣﻊ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟـﻨﱯ‪ ‬ﳏﻤ‪‬ـﺪ ‪، r‬‬
‫ﻓﺴﺘ‪‬ﻀﺎﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻔﺘﺮﺍﺓ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻟﺘﺼﺒﺢ ﺣﺠ‪‬ﺔﹰ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ‪ ،‬ﺑـﻞ‬
‫ﻭﺳﻴﺰﻋﻢ ﺍﻟﻜﺜﲑﻭﻥ ﺃﻥﹼ ﺑﻌﻀﻬﺎ ﻧﺎﺳﺦ‪ ‬ﻟﺒﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻣﻘﻴ‪‬ﺪﺓ ﳌﻄﻠﻘـﻪ ‪،‬‬
‫ﻭﻣ‪‬ﻄﹾﻠ‪‬ﻘﺔ ﳌﺨﺼ‪‬ﺼﻪ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳ‪‬ﺤﺮ‪‬ﻓﻮﺍ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻓﺪﻻﻻ‪‬ﺎ ﻭﺍﺿﺤﺔ‬
‫ﺟﻠﻴ‪‬ﺔ ‪ ،‬ﻭﺗﻔﺴﲑﻫﺎ ﺣﺴﺐ ﺻﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﺳﻴﻘﺬﻑ ﰲ ﻣﻬﺐ‪ ‬ﺍﻟﺮﻳﺢ ﺑﺂﻻﻑ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﺍﳌﻮﺿﻮﻋﺔ ﺍﻟﱵ ﺗ‪‬ﻔﺮ‪‬ﺽ ﻋﻠﻰ ﺍﻷﻣ‪‬ﺔ ‪ ،‬ﲢﺖ ﺷﻌﺎﺭﺍﺕ‪ ‬ﺑﺮ‪‬ﺍﻗﺔ ﲣﻄﻒ ﺃﺑﺼﺎﺭ ﺍﻟﻌﻮﺍﻡ ‪ ..‬ﻭﻛ ﱡﻞ‬
‫ﺫﻟﻚ ﲣﺘﺰﻟﹸﻪ ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﳛﺬﹼﺭﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺃﻥ ﻧﺮﻓﻊ ﺃﻱ‪ ‬ﻧﺺ‪ ‬ﺧﺎﺭﺝ ﺩﻓﹼﱵ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺩﺭﺟﺔ ﺍﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺍﻟﱵ ﻧﺆﻣﻦ ‪‬ﺎ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫)‪(tbqãZÏB÷sãƒ¾ÏmÏG»tƒ#uäur«!$#y‰÷èt/¤]ƒÏ‰tnÄd“r'Î7sù( Èd,ysø9$$Î/y7ø‹n=tã$ydqè=÷GtR«!$#àM»tƒ#uäy7ù=Ï?‬‬
‫] ﺍﳉﺎﺛـﻴﺔ ‪[ ٦ :‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺩﻻﻻﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬
‫) * ‪ ] ( šcr‘‰ÅÁtƒ çm÷ZÏB y7ãBöqs% #sŒÎ) ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur‬ﺍﻟﺰﺧﺮﻑ ‪[ ٥٧ :‬‬
 ٣٧١ 
‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻧﻘﻞﹲ ﺣﺮﰲﱞ ﻣﻦ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ‬
 ] : ‫ ( ﻫـ‬٦٠٤ – ٥٤٤ ) ‫ﺪ ﺍﻟﺮﺍﺯﻱ ﻓﺨﺮ ﺍﻟﺪﻳﻦ‬‫ ﻟﻺﻣﺎﻡ ﳏﻤ‬،
  ( zO¨Yygy_ Ü=|Áym «!$# Âcrߊ `ÏB šcr߉ç7÷ès? $tBur öNà6¯RÎ) )

 r 

            

šúïÏ%©!$# ¨bÎ) )          r  

   ( tbr߉yèö6ãB $pk÷]tã y7Í´¯»s9'ré& #Óo_ó¡ßsø9$# $¨YÏiB Nßgs9 ôMs)t7y™

 ( šcr‘‰ÅÁtƒ )         
           

.. [
‫ﻝ‬‫ﺩﺓ ﺣﺪﺛﺖ ﺯﻣﻦ ﺍﳉﻴﻞ ﺍﻷﻭ‬‫ﺔ ﳏﺪ‬‫ﺼﺖ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﲝﺎﺩﺛﺔ ﺗﺎﺭﳜﻴ‬‫ﺼ‬‫ﺇﺫﺍﹰ ﺧ‬
‫ﺮﻧﺎ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ‬‫ ﻭﻟﻮ ﺗﺪﺑ‬.. ‫ﺔ‬‫ﺎ ﻣﻨﺘﻬﻴﺔ ﻋﻨﺪ ﺣﺪﻭﺩ ﺗﻠﻚ ﺍﳊﺎﺩﺛﺔ ﺍﻟﺘﺎﺭﳜﻴ‬‫ ﻭﻛﺄﻥﱠ ﺩﻻﻻ‬،
‫ﺭ ﻣﺎ‬‫ﻬﺎ ﺗﺼﻮ‬‫ ﻭﺃﻧ‬، ‫ﺛﻮﻥ ﻋﻨﻪ‬‫ﺩﺍﹰ ﻋﻦ ﺍﳊﺪﺙ ﺍﻟﺬﻱ ﻳﺘﺤﺪ‬‫ ﻣﻮﻗﻔﺎﹰ ﳎﺮ‬‫ﻬﺎ ﺗﺼﻮﺭ‬‫ﺍﻟﻜﺮﳝﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‬
.. ‫ﺳﻴﺤﺪﺙ ﺣﲔ ﺍﻟﱰﻭﻝ ﺍﻟﺜﺎﱐ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
`ÏB šcr߉ç7÷ès? $tBur öNà6¯RÎ) ) : ‫ ﺍﻟﻜﺮﳝﺔ‬‫ ( ﰲ ﺍﻵﻳﺔ‬$tBur ) ‫ ﻛﻠﻤﺔ‬‫ﻨﺎ ﻧﺮﻯ ﻭﺭﻭﺩ‬‫ ﺇﻧ‬..
) ‫ ( ﺩﻭﻥﹶ ﻛﻠﻤﺔ ) ﻭﺍﻟﺬﻳﻦ ( ﺃﻭ ﻛﻠﻤﺔ‬šcrߊ͑ºur $ygs9 óOçFRr& zO¨Yygy_ Ü=|Áym «!$# Âcrߊ
 ‫‪٣٧٢ ‬‬
‫ﻭ‪‬ﻣ‪‬ﻦ ( ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻮﺭﻭﺙ ﻣﻦ ﺃﺳﺎﺳﻪ ‪ ،‬ﻓﺎﻟﻌﻘﻼﺀ ﻣﺜﻞ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺍﻟﻌ‪‬ﺰ‪‬ﻳﺮ ﺗﺸﲑ ﺇﻟﻴﻬﻤﺎ ﻛﻠﻤﺔ ) ﻭﺍﻟﺬﻳﻦ ( ﻭﻛﻠﻤﺔ ) ﻭ‪‬ﻣ‪‬ﻦ ( ‪ ،‬ﻭﻟﻴﺲ ﻛﻠﻤﺔ ) ‪ ... ( $tBur‬ﻓﻠﻮ‬
‫ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﺣﺘﻤﺎﻝﹲ ﻟﺪﺧﻮﻝﹺ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻏﲑﹺﻩ ﻣﻦ ﺍﻟﺬﻳﻦ ﻋﺒﺪ‪‬ﻢ ﺃﻗﻮﺍﻣ‪‬ﻬ‪‬ﻢ ﰲ ﺳﺎﺣﺔ‬
‫ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﳌﺎ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ( $tBur‬ﺃﺻﻼﹰ ‪ ..‬ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔﹸ ﺍﻟﻠﻐﻮﻳ‪‬ﺔﹸ‬
‫ﻭﺍﺿﺤﺔﹲ ﺟﻠﻴ‪‬ﺔﹲ ﻻ ﺗﻐﻴﺐ‪ ‬ﻋﻦ ﺇﺩﺭﺍﻙ‪ ‬ﺍﻟﻨﱯ‪ r ‬ﻭﻻ ﺣﱴ ﻋﻦ ﺇﺩﺭﺍﻙ ﺃﻓﺮﺍﺩ‪ ‬ﺍﳉﻴﻞﹺ ﺍﻷﻭ‪‬ﻝ ‪..‬‬
‫‪ ..‬ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ) ﻭﺍﻟﱵ ﺑﻴ‪‬ﻨﺎﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ‪ ،‬ﻭﻧﻨﻘﻠﻬﺎ‬
‫ﲝﺮﻓﻴ‪‬ﺘﻬﺎ – ﺗﻘﺮﻳﺒﺎﹰ – ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ( ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺗﻔﺴﲑﻫﻢ ﺍﻟﺘﺎﺭﳜﻲ ﻫﻮ‬
‫ﲢﺮﻳﻒ ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪..‬‬
‫) ‪ – ( ١‬ﺍﻟﺼﺪ‪ ‬ﰲ ﺍﻟﺘﻔﺴﲑﹺ ﺍﻟﺘﺎﺭﳜﻲ‪ ‬ﻫﻮ ﳉﺰﺀٍ ﻣﻦ ﻗﻮﻡﹺ ﺍﻟﺮﺳﻮﻝ ‪ ، r‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺼﻴﺎﻏﺔ‪‬‬
‫ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‪ ‬ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ‪ ،‬ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺼﺪ‪ ‬ﻳﺸﻤﻞﹸ ﻛﹸﻞﱠ ﺍﻟﻘﻮﻡ ‪ ،‬ﺑﺪﻟﻴﻞﹺ ﻛﻠﻤﺔ‪ ( 7ãBöqs% ) ‬ﺩﻭﻥﹶ‬
‫ﲣﺼﻴﺺﹺ ﺟﺰﺀٍ ﻣﻨﻬﻢ ‪ .. ( šcr‘‰ÅÁtƒ çm÷ZÏB y7ãBöqs% #sŒÎ) ) :‬ﻓﻌﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ )‬
‫‪ ( 7ãBöqs%‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺍﻟﻘﻮﻡ ﻛﻞﹼ ﺍﻟﻘﻮﻡ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎﻩ ‪..‬‬
‫) ‪ – ( ٢‬ﺍﻟﺘﻔﺴﲑ‪ ‬ﺍﻟﺘﺎﺭﳜﻲ‪ ‬ﻳﻌﺮﺽ‪ ‬ﺍﻟﺼﺪ‪ ‬ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻣﺴﺄﻟﺔﹸ ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻣ‪‬ﺠﺮ‪‬ﺩ‪ ‬ﺍﺳﺘﺜﻤﺎﺭﹴ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞﹺ ﺍﳌﺸﺮﻛﲔ ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﻟﺼﺪ‪ .. ‬ﻓﻴﺘﻢ‪ ‬ﺍﻻﺣﺘﺠﺎﺝ‪ ‬ﺑﻌﺒﺎﺩﺓ‪‬‬
‫ﻗﹶﻮ‪‬ﻡﹺ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻪ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞﹺ ﻗﹶﻮﻣ‪‬ﻪ ‪ ،‬ﻛﻤﻘﺪ‪‬ﻣﺔ‪ ‬ﻳ‪‬ﺴﺘﺸﻬ‪‬ﺪ‪ ‬ﺎ ﻣﻦ ﺃﺟﻞﹺ ﺇﺛﺒﺎﺕ ﺑ‪‬ﻄﻼﻥ‪‬‬
‫)‪$ygs9 óOçFRr& zO¨Yygy_ Ü=|Áym «!$# Âcrߊ `ÏB šcr߉ç7÷ès? $tBur öNà6¯RÎ‬‬ ‫ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪.. ( šcrߊ͑ºur‬‬
‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﺼﺪ‪ ‬ﻫﻮ ﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻣﻦ ﺿﺮﺑﹺﻪ ﻣﺜﻼﹰ ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ) ‪ ، ( šcr‘‰ÅÁtƒ çm÷ZÏB‬ﻓﺎﻟﻀﻤﲑ‪ ‬ﻛﻤﺎ ﻧﺮﻯ‬
 ‫‪٣٧٣ ‬‬
‫ﻳﻌﻮﺩ ﺇﱃ ﺍﺑﻦ ﻣﺮﱘ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺜﻞﹴ ﻳﺘﻢ‪ ‬ﺿﺮﺑ‪‬ﻪ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ‪ ) :‬ﺇﺫﺍ ﺑﻌﺾ‪ ‬ﻗﻮﻣ‪‬ﻚ‪‬‬
‫ﻣﻦ ﺁﻳﺎﺗ‪‬ﻨ‪‬ﺎ ﻳﺼ‪‬ﺪ‪‬ﻭﻥ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝﹸ ﺟﻞﹼ ﻭﻋﻼ ‪.. ( šcr‘‰ÅÁtƒ çm÷ZÏB y7ãBöqs% #sŒÎ) ) :‬‬
‫) ‪ – ( ٣‬ﺍﳌﺜﻞ ﺍﳌﻀﺮﻭﺏ – ﰲ ﺍﻟﺼﻴﺎﻏﺔ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﻻ ﻳﺘﻌﺪ‪‬ﻯ ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺫﺍﺗ‪‬ﻪ ﻭﻣﺎ ﻳﺄﰐ ﺑﻪ ‪ ..‬ﻓﺎﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﱂ ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ – ﰲ ﻇﺎﻫﺮ ﺻﻴﺎﻏﺘﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ – ﻛﻴﻒ‬
‫ﻛﺎﻥ ﺍﳌﺜﻞ ‪ ،‬ﻭﰲ ﺃﻱ‪ ‬ﺷﻲﺀٍ ﻛﺎﻥ ) * ‪ .. ( ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur‬ﻓﺎﻟﺬﻱ ﻳ‪‬ﻀﺮ‪‬ﺏ‪‬‬
‫ﻣﺜﻼﹰ ﻫﻮ ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ‬ﺫﺍﺗ‪‬ﻪ ‪ ،‬ﻭﺿﺎﺭﺏ‪ ‬ﺍﳌﺜﻞﹺ ﻟﻴﺲ‪ ‬ﺍﻟﻘﺮﺁﻥﹶ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﺼﻴﻐﺔﹸ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ )‬
‫( ﲢﻤﻞﹸ ﺑﻴﺎﻧﺎﹰ ﰲ ﺫﻟﻚ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﻨﻔﻲ ﺍﻟﺘﻔﺴﲑ‪ ‬ﺍﻟﺘﺎﺭﳜﻲ‪ ‬ﺍﻟﺬﻱ ﻳﺬﻫﺐ‪ ‬ﺇﱃ‬ ‫‪>ÎŽàÑ‬‬

‫ﺍﺳﺘﻌﻤﺎﻝﹺ ﺍﺑﻦﹺ ﻣﺮﱘ‪ ‬ﻛﺤﺠ‪‬ﺔ‪ ‬ﻟﻠﺠﺪﺍﻝ ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺜﻞﹴ ﻣﻀﺮﻭﺏﹴ ﺑﺬﺍﺗ‪‬ﻪ ‪..‬‬
‫)*‬ ‫) ‪ – ( ٤‬ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ‪ ، ( 4 Kwy‰y` žwÎ) y7s9 çnqç/uŽŸÑ $tB ) :‬ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓﹰ‬
‫‪4 uqèd ôQr& îŽö•yz $uZçFygÏ9ºr&uä (#þqä9$s%ur ÇÎÐÈ šcr‘‰ÅÁtƒ çm÷ZÏB y7ãBöqs% #sŒÎ) ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur‬‬

‫‪žwÎ) y7s9 çnqç/uŽŸÑ $tB‬‬ ‫‪ ، ( tbqßJÅÁyz îPöqs% ö/ãf ö@t/ 4 Kwy‰y` žwÎ) y7s9 çnqç/uŽŸÑ $tB‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ )‬
‫`‪ ( 4 Kwy‰y‬ﻳﺘﻌﻠﹼﻖ‪ – ‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻪ – ﺑﻘﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪، ( 4 uqèd ôQr& îŽö•yz $uZçFygÏ9ºr&uä (#þqä9$s%ur ) :‬‬
‫ﻭﻻ ﻳ‪‬ﻤﻜﻦ‪ ‬ﺍﳉﺰ‪‬ﻡ‪ ‬ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ) ‪ ، ( 4 Kwy‰y` žwÎ) y7s9 çnqç/uŽŸÑ $tB‬ﻻ ﺗﻌﻮﺩ‪ ‬ﺇﻻﹼ ﺇﱃ ﻣﺎ‬
‫ﺿ‪‬ﺮﹺﺏ‪ ‬ﻣ‪‬ﺜﹶﻼﹰ ‪..‬‬
‫) ‪4 uqèd ôQr& îŽö•yz ($uZçFygÏ9ºr&uä‬‬ ‫‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( 7s9‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﺗﻌﲏ ‪ :‬ﺃﻥﹼ ﻗﹶﻮ‪‬ﻟﹶﻬ‪‬ﻢ‬
‫( ‪ ،‬ﻳﻀﻌﻮﻧﻪ – ﻣﻦ ﺃﺟﻞﹺ ﺍﳉﹶﺪ‪‬ﻝ – ﰲ ﻣﻮﺍﺟﻬﺔ‪ ‬ﺑﲔ‪ ‬ﺁﳍﺘﻬﹺﻢ ﻣﻦ ﺟﻬﺔ‪ ، ‬ﻭﺑﲔ‪ ‬ﺍﺑﻦﹺ ﻣﺮﱘ‪ ‬ﻣﻦ‬
‫ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﻟﻴﺲ ﺑﲔ ﺍﺑﻦﹺ ﻣﺮﱘ‪ ‬ﻭﺃﺻﻨﺎﻣ‪‬ﻬﻢ ﻣﻦ ﺟﻬﺔ‪ ، ‬ﻭﺑﲔ ﺩﻻﻻﺕ‪ ‬ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫)‪ ( šcrߊ͑ºur $ygs9 óOçFRr& zO¨Yygy_ Ü=|Áym «!$# Âcrߊ `ÏB šcr߉ç7÷ès? $tBur öNà6¯RÎ‬ﻣﻦ ﺟﻬﺔ‪‬‬
‫ﺃﹸﺧﺮﻯ ‪..‬‬
 ‫‪٣٧٤ ‬‬
‫‪ ..‬ﻓﺂﳍﺘ‪‬ﻬ‪‬ﻢ ﺗ‪‬ﻮﺿ‪‬ﻊ‪ ‬ﰲ ﻣ‪‬ﻘﺎﺑﻠﺔ‪ ‬ﻣﻊ ﺍﺑﻦﹺ ﻣﺮﱘ‪ ‬ﻭﻧﻘﻴﺾﹴ ﻟﻪ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﻨﻘﺾ‪ ‬ﺍﻟﺘﻔﺴﲑ‪‬‬
‫ﺍﻟﺘﺎﺭﳜﻲ‪ ‬ﳍﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﺣﻴﺚﹸ ﺍﻟﺘﻔﺴﲑ‪ ‬ﺍﻟﺘﺎﺭﳜﻲ‪ ‬ﻳﻀﻊ‪ ‬ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ‬ﻭﺃﺻﻨﺎﻡ‪ ‬ﺍﳌﺸﺮﻛﲔ ﰲ‬
‫ﺧﻨﺪﻕﹴ ﻭﺍﺣﺪ‪ ‬ﻣﻌﺎﺩ‪ ‬ﻟﺪﻻﻻﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻣﻦ ﺃﺟﻞﹺ ﺍﳉﺪﻝﹺ ﻭﺇﺛﺒﺎﺕ‪ ‬ﺑﻄﻼﻥ‪ ‬ﺩﻻﻻﺕ‪‬‬
‫ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪..‬‬
‫) ‪ – ( ٥‬ﺍﻟﺼﺪ‪ ‬ﺍﻟﺬﻱ ﲢﻤﻠﹸﻪ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( šcr‘‰ÅÁtƒ çm÷ZÏB‬ﻳﻌﲏ ﻣﻨﻊ‪ ‬ﺍﳌﻌﺮﻓﺔ‪‬‬
‫ﻭﻣﻨﻊ‪ ‬ﺇﻳﺼﺎﻝﹺ ﺍﳊﻘﻴﻘﺔ‪ ‬ﻭﻳﻌﲏ ﺍﻹﻋﺮﺍﺽ‪ ‬ﻭﻋﺪﻡ‪ ‬ﺍﻻﺗﺒﺎﻉﹺ ﻭﺍﶈﺎﺭﺑﺔﹶ ﻷﻣﺮﹴ ﻣ‪‬ﺮﺍﺩ ﻳﻜﻮﻥﹸ ﺟﻮﻫﺮ‪‬ﻩ‪ ‬ﻣ‪‬ﺎ‬
‫ﻳﺄﰐ ﺑﻪ ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺩﻭﻥ ﺃﻱ‪ ‬ﺃﻣﺮﹴ ﺁﺧﺮ ‪..‬‬
‫‪ ..‬ﻓﺎﻟﺼﺪ‪ ‬ﻳﻜﻮﻥﹸ ﻣ‪‬ﻤ‪‬ﺎ ﻳﺄﰐ ﺑﻪ ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ، ‬ﻧﺘﻴﺠﺔﹶ ﺗ‪‬ﻤﺴ‪‬ﻜ‪‬ﻬﹺﻢ ﺑﺂﳍﺘ‪‬ﻬﹺﻢ ) ﺃﺻﻨﺎﻣﻬﻢ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ (‬
‫) ‪ö@t/‬‬ ‫ﻭﺍﺧﺘﻴﺎ ﹺﺭﻫ‪‬ﻢ ﻟﹶﻬﺎ ﻛﺒﺪﻳﻞﹴ ﻋﻤ‪‬ﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺍﺑﻦ‪ ‬ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻭﺍﳋﺼﻮﻣﺔﹸ ﺍﻟﻮﺍﻗﻌﺔﹸ ‪:‬‬
‫‪ ( tbqßJÅÁyz îPöqs% ö/ãf‬ﻃﺮﻓﹸﻬﺎ ﺍﻵﺧﺮ ﻣ‪‬ﺎ ﻳﺄﰐ ﺑﻪ ﺍﺑﻦ‪ ‬ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﳌﻘﺎﺭﻧﺔﹸ‬
‫ﻭﺍﳋﺼﻮﻣﺔﹸ ﻫﻲ ﺑﲔ‪ ‬ﺁﳍﺔ‪ ‬ﻣﻮﺭﻭﺛﺔ ‪ ،‬ﻭﺑﲔ‪ ‬ﻣ‪‬ﺎ ﻳﺄﰐ ﺑﻪ ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻟﻴﺴﺖ ﺑﲔ‬
‫ﺗﻠﻚ ﺍﻵﳍﺔ‪ ‬ﻭﺑﲔ ﻣﺎ ﺟﺎﺀَ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﳏﻤ‪‬ﺪ ‪ ، r‬ﻭﻫﺬﺍ ﻳﻨﻘﺾ‪ ‬ﺍﻟﺘﻔﺴﲑ‪ ‬ﺍﻟﺘﺎﺭﳜﻲ‪ ‬ﻣﻦ ﺃﺳﺎﺳ‪‬ﻪ‬
‫‪..‬‬
‫‪ ..‬ﻭ‪‬ﻣ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﻘﹶﻮ‪‬ﻱ ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ‪ ،‬ﻣﻦ ﺃﻥﱠ ﺟﻮﻫﺮ‪ ‬ﺍﻟﺼﺪ‪ ‬ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻌﺪﻡ ﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ‬
‫ﺍﳌﻮﺭﻭﺛﺎﺕ‪ ‬ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ‪ ‬ﺍﳌﹸﻔﺘﺮﺍﺓ‪ ‬ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝﹺ ﳏﻤ‪‬ﺪ ‪ r‬ﻭﻋﻠﻰ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﺣﻴﺚﹸ ﻳﺪﻋﻮ‬
‫ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻧﺰﻭﻟﻪ ﺍﻟﺜﺎﱐ ﺇﱃ ﺗﺮﻙ‪ ‬ﺗﻠﻚ ﺍﻷﺻﻨﺎﻡﹺ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ ‪ ،‬ﻭﻟﻴﺲ ﺟﻮﻫﺮ‪ ‬ﺍﻟﺼﺪ‪‬‬
‫ﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻨﱯ‪ ‬ﻭﺭﺳﻮﻝ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺩﻋﻮﺗ‪‬ﻪ ﻟﺘﺮﻙ‪ ‬ﺗﻠﻚ ﺍﻷﻫﻮﺍﺀِ ﺍﻟﱵ ﺣ‪‬ﻮ‪‬ﻟﹶﺖ ﺇﱃ‬
‫ﺁﳍﺔ ‪ ..‬ﻣﺎ ﻳ‪‬ﻘﻮ‪‬ﻱ ﺫﻟﻚ ‪ ،‬ﻫﻮ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ) ‪ ( šcr‘‰ÅÁtƒ çm÷ZÏB‬ﺩﻭﻥ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‬
‫) ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﻳ‪‬ﺼ‪‬ﺪ‪‬ﻭﻥﹶ ( ‪ ..‬ﻓﺎﻟﺼﺪ‪ ‬ﻳﻜﻮﻥﹸ ﻣ‪‬ﻤ‪‬ﺎ ﻳﺄﰐ ﺑﻪ ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ‬ﻭﻳﺪﻋﻮ ﺇﻟﻴﻪ ‪ ،‬ﻭﻟﻴﺲ ﻋﻨﻪ ﻛﺮﺳﻮﻝ‬
‫‪ ،‬ﻓﻬﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻧ‪‬ﻪ ﺳﻴﱰﻝ ﻛﻌﻼﻣﺔ‪ ‬ﻟﻠﺴﺎﻋﺔ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﳌﻔﺎﺟﺄﺓﹶ – ﺑﺎﻟﻨﺴﺒﺔ‪ ‬ﳍﻢ – ﺗﻜﻮﻥ ﺣﲔ‬
‫ﻳﺪﻋﻮ ﻟﺘﺮﻙ‪ ‬ﺍﻷﺻﻨﺎﻡﹺ ﺍﻟﻔﻜﺮﻳ‪‬ﺔ‪ ‬ﺍﻟﱵ ﳛﺴﺒﻮ‪‬ﺎ ﻣﻦ ﺟ‪‬ﻮﻫﺮﹺ ﺍﳌﻨﻬﺞ ‪..‬‬
 ‫‪٣٧٥ ‬‬
‫) )‪Ÿ@ƒÏäÂt•ó™Î) ûÓÍ_t6Ïj9 WxsWtB çm»oYù=yèy_ur Ïmø‹n=tã $uZôJyè÷Rr& î‰ö7tã žwÎ) uqèd ÷bÎ‬‬ ‫) ‪ – ( ٦‬ﻗﻮﻟﹸﻪ‪ ‬ﺗﻌﺎﱃ ‪:‬‬
‫( ] ﺍﻟﺰﺧﺮﻑ ‪ ، [ ٥٩ :‬ﰲ ﺫﺍﺕ‪ ‬ﺍﻟﺴﻴﺎﻕﹺ ﺍﻟﻘﺮﺁﱐﱢ ﺍﻟﺘﺎﱄ ‪ ،‬ﳛﻤﻞﹸ ﺑﻴﺎﻧﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺜ ﹶﻞ‬
‫ﺍﳌﻀﺮﻭﺏ ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﺬﺍﺕ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻜﻴﻨﻮﻧﺘ‪‬ﻪ ﺍﻟﱵ ﻳﺘﻤﻴ‪‬ﺰ‪ ‬ﺎ ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﺆﻛﱢﺪ‪ ‬ﺫﻟﻚ ﻗﻮﻟﹸﻪ‬
‫ﺗﻌﺎﱃ ‪ ] ( tbqàÿè=øƒs† ÇÚö‘F{$# ’Îû Zps3Í´¯»n=¨B Oä3ZÏB $oYù=yèpgm: âä!$t±nS öqs9ur ) :‬ﺍﻟﺰﺧﺮﻑ ‪ [ ٦٠ :‬ﺑﻌﺪ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ‪ ‬ﻣﺒﺎﺷﺮﺓ ‪..‬‬
‫‪ ..‬ﻓﺎﷲُ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪ :‬ﻟﻮ ﻧﺸﺎﺀ ﳉﻌﻠﻨﺎ ﻣﻨﻜﻢ ﻣﻼﺋﻜﺔﹰ ﳜﻠﻔﻮﻧﻜﻢ ﰲ ﺍﻷﺭﺽ ﻛﻤﺎ ﳜﻠﻔﹸﻜﹸﻢ‬
‫ﺃﻭﻻﺩ‪‬ﻛﹸﻢ ‪ ،‬ﻭﺫﻟﻚ‪ ‬ﻛﻤﺎ ﲤﹼﺖ ﻭﻻﺩﺓﹸ ﺟﺴﺪ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻣﺒﺎﺷﺮﺓﹰ ﺩﻭﻥ‬
‫ﺍﺟﺘﻤﺎﻉﹺ ﻧﻄﻔﺔ‪ ‬ﻣﻊ ﺑﻮﻳﻀﺔ ‪ ..‬ﻓﺎﳌﺜﻞﹸ ﺍﳌﻀﺮﻭﺏ‪ ‬ﻫﻮ ﺟﺴﺪ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻛﻤﺜﻞﹴ ﻟﻪ‬
‫ﺧﺼﻮﺻﻴ‪‬ﺘ‪‬ﻪ ﺍﻟﱵ ﲤﻴ‪‬ﺰ‪‬ﻩ ﻋﻦ ﺃﺟﺴﺎﺩ‪ ‬ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻛﻨﻤﻮﺫﺝﹴ ﻭﻣﻌﺠﺰﺓ‪ ‬ﺗ‪‬ﺜﺒﺖ‪ ‬ﺃﻧ‪‬ﻪ ﻫﻮ ﻋﻴﺴﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪..‬‬
‫) ‪ – ( ٧‬ﺇﺿﺎﻓﺔﹰ ﺇﱃ ﻛﹸﻞﱢ ﻣﺎ ﺳﺒﻖ ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﺮﻯ ﰲ ﺗﻘﺪﱘ ﻛﻠﻤﱵ ) ‪ ( zOtƒö•tB ßûøó$#‬ﻋﻠﻰ‬
‫ﻛﻠﻤﺔ‪ ( xsWtB ) ‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ) * ‪ ، ( ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur‬ﻭﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻻﺳﻢ‬
‫) ‪ ( zOtƒö•tB ßûøó$#‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ ‪ ( ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur * ) :‬ﺩﻭﻥ ﺍﻷﲰﺎﺀ ﺍﻷﺧﺮﻯ‬
‫‪ ..‬ﻧﺮﻯ ﰲ ﺫﻟﻚ ﺃﻥﱠ ﺍﺑﻦ‪ ‬ﻣﺮﱘ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺑﺬﺍﺗ‪‬ﻪ ﻭﺑﻜﻴﻨﻮﻧﺘ‪‬ﻪ‪ ‬ﺍﻟﱵ ﻳﺘﻤﻴ‪‬ﺰ‪ ‬ﺎ ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﻪ‬
‫ﻭﲟﺮﱘ‪ ‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ‪ ‬ﺍﻟﺬﻱ ﻳ‪‬ﻀ‪‬ﺮ‪‬ﺏ‪ ‬ﻣﺜﻼﹰ ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺜﻞﹲ ﻳ‪‬ﻀﺮ‪‬ﺏ‪‬‬
‫ﻓﻴﺴﺘﺨﺪﻡ‪ ‬ﻓﻴﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺬﺭﻳﻌﺔ‪ ‬ﳍﺪﻑ‪ ‬ﺁﺧﺮ ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﻔﻬ‪‬ﻢ‪ ‬ﻣﻦ ﺍﻟﺘﻔﺴﲑﹺ ﺍﳌﻮﺭﻭﺙ‬
‫‪..‬‬
‫‪ ..‬ﻓﺎﻟﺬﻱ ﻳ‪‬ﻀ‪‬ﺮ‪‬ﺏ‪ ‬ﻣﺜﻼﹰ ﻛﻨﻤﻮﺫﺝﹴ ﻣ‪‬ﻌﺠﺰﹴ ‪ ،‬ﻫﻮ ﺟﺴﺪ‪ ‬ﺍﺑﻦﹺ ﻣﺮﱘ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺩﻭﻥﹶ ﺍﺟﺘﻤﺎﻉﹺ ﺍﻟﻨﻄﻔﺔ‪ ‬ﻣﻊ ﺍﻟﺒﻮﻳﻀﺔ ﻛﺒﺎﻗﻲ ﺃﺟﺴﺎﺩ‪ ‬ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺗﺘﻮﻓﹼﺮ‪ ‬ﺍﻟﺴﻮﻳ‪ ‬ﹸﺔ‬
‫ﺍﳊﻀﺎﺭﻳ‪‬ﺔﹸ ﻭﺍﻟﻌﻠﻤﻴ‪‬ﺔﹸ ﺍﳌﻨﺎﺳﺒﺔﹸ ﻹﺩﺭﺍﻙ‪ ‬ﲤﻴ‪‬ﺰﹺ ﺟﺴﺪ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻛﻤﻌﺠﺰﺓ‪ ‬ﻻ ﺗﻜﻮﻥﹸ ﺇﻻﹼ‬
‫ﻣﻦ ﻋﻨﺪ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
 ‫‪٣٧٦ ‬‬
‫‪ ..‬ﻓﻌﻨﺪ‪ ‬ﻧﺰﻭﻝﹺ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﻴﺘﻢ‪ ‬ﺍﺧﺘﺒﺎﺭ‪ ‬ﺟﺴﺪ‪‬ﻩ ﰲ ﺍﳌﺨﺎﺑﺮﹺ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ‪ ،‬ﺍﻟﱵ‬
‫ﺳﺘ‪‬ﺜﺒﺖ ﺃﻧ‪‬ﻪ ﺑﺎﻟﻔﻌﻞ ﻋﻴﺴﻰ ﺍﺑﻦ‪ ‬ﻣﺮﱘ ‪ ،‬ﻣﻦ ﺧﻼﻝﹺ ﲤﻴ‪‬ﺰﹺ ﻣﺎﻫﻴ‪‬ﺔ‪ ‬ﺟﺴﺪ‪‬ﻩ ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﻧﺰﻭﻟ‪‬ﻪ ﺍﻷﻭ‪‬ﻝ‬
‫ﺑﺪﺃﹶ ﻣﻌﺠﺰﺍﺗ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺧﻼﻝﹺ ﺗﻜﻠﻴﻤ‪‬ﻪ ﻟﻠﻨﺎﺱ ﻭﻫﻮ ﰲ ﺍﳌﻬﺪ ﺻﺒﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻻ ﳎﺎﻝﹶ ﺁﻧﺬﺍﻙ ‪،‬‬
‫ﻻﺧﺘﺒﺎﺭﹺ ﲤﻴ‪‬ﺰﹺ ﺟﺴﺪ‪‬ﻩ‪ ‬ﻋﻦ ﺃﺟﺴﺎﺩ‪ ‬ﻏﲑﹺﻩ‪ ‬ﻣﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﺎﻟﺴﻮﻳ‪‬ﺔﹸ ﺍﻟﻌﻠﻤﻴ‪‬ﺔﹸ ﻭﺍﳊﻀﺎﺭﻳ‪‬ﺔﹸ – ﺁﻧﺬﺍﻙ –‬
‫ﻻ ﺗﺴﻤﺢ‪ ‬ﺑﺬﻟﻚ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ‪ ، ( ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur * ) :‬ﻫﻲ ﺿﻤﻦ‪ ‬ﺳﻴﺎﻕﹴ ﻗﹸﺮﺁﱐﱟ‬
‫ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﺎﹰ ﺳﻴﺤﺪﺙﹸ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﺍﻵﻥ – ﰲ ﺍﳌﺴﺘﻘﺒﻞ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﻣﻦ ﻣﻨﻈﺎﺭﹺ ﻋﻠﻢﹺ ﺍ ِ‬
‫ﷲ‬
‫ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ‪ ،‬ﻭﻣﻦ ﺍﳌﻨﻈﺎﺭﹺ ﺍﳌﹸﺠ‪‬ﺮ‪‬ﺩ‪ ‬ﻋﻦ ﻣﺎﺩ‪‬ﺓ‪ ‬ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻫﻮ ﺣﺪﺙﹲ ﻭﺍﻗﻊ‪ ‬ﻛﻮﻗﻮﻉ‬
‫ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺷﺎﻫﺪﻧﺎﻫﺎ – ﳓﻦ ﺍﻟﺒﺸﺮ – ﺑﺄﻋﻴﻨﻨﺎ ‪ ...‬ﻭﺑﻌﺪ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪،‬‬
‫ﺳﻴﺒﻘﻰ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ‪ ‬ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﺫﺍﺗ‪‬ﻬﺎ ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪...‬‬
‫ﻣﻦ ﻫﻨﺎ ﻧ‪‬ﺪﺭﻙ‪ ‬ﻋﻈﻤﺔﹶ ﺍﻟﺼﻴﺎﻏﺔ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﺍﳌﺘﻌﻠﹼﻘﺔ‪ ‬ﺑﻌﻠﻢﹺ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﺠﺮ‪‬ﺩ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪،‬‬
‫ﻭﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﺎﻣﻼﹰ ﻟﻠﺘﺎﺭﻳﺦ ﻭﻟﻴﺲ ﳏﻤﻮﻻﹰ ﺑﻪ ‪..‬‬
‫‪ ..‬ﺍﳌﺴﺄﻟﺔﹸ ﺗﻜﻤﻦ‪ ‬ﰲ ﻛﹶﻮ‪‬ﻥ‪ ‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱢ ﻓﻮﻕ‪ ‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﺒﺸﺮﻱ‪ ، ‬ﺑﻨﺴﺒﺔ‪ ‬ﻫﻲ ﺫﺍﺗ‪‬ﻬﺎ ﺍﻟﻨﺴﺒﺔﹸ‬
‫ﺍﻟﱵ ﻳﺘﻌﺎﱃ ﻓﻴﻬﺎ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﺒﺸﺮ ‪ ..‬ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻜﻠﻤﺎﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ﻓﻄﺮﻳ‪‬ﺔﹲ‬
‫ﻭﻟﻴﺴﺖ‪ ‬ﻣﻦ ﺻﻨﺎﻋﺔ‪ ‬ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺼﻴﺎﻏﺔ‪ ‬ﺟ‪‬ﻤ‪‬ﻠ‪‬ﻪ ﻭﻋﺒﺎﺭﺍﺗ‪‬ﻪ ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ‪‬‬
‫ﺃﻥﹼ ﺍﳊﺮﻑ‪ ‬ﺍﻟﻘﺮﺁﱐﱠ ﻫﻮ ﺍﻟﻠﺒﻨﺔﹸ ﺍﻷﻭﱃ ﻟﻠﻤﻌﲎ ‪ ..‬ﻭﰲ ﻛﹸﻞﱢ ﺫﻟﻚ ﺇﻋﺠﺎﺯ‪ ‬ﻻ ﻳﺴﺘﻄﻴﻊ‪ ‬ﺍﻟﺒﺸﺮ‪‬‬
‫ﺍﻟﻮﻗﻮﻑ‪ ‬ﻋﻠﻰ ‪‬ﺎﻳﺔ‪ ‬ﺣﻘﻴﻘﺘ‪‬ﻪ ‪ ..‬ﻭﻫﺬﺍ ﻣ‪‬ﻜﹾﻤ‪‬ﻦ‪ ‬ﻣ‪‬ﻌﺠﺰﺓ‪ ‬ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ ..‬ﻭﻭﺭﻭﺩ‪ ‬ﺻ‪‬ﻴ‪‬ﻎﹺ ﺍﻷﻓﻌﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ﺑﺎﳌﺎﺿﻲ ﻭﺍﳌﻀﺎﺭﻉ ‪ ،‬ﻳﺘﻌﻠﱠﻖ‪ ‬ﲟﺎﻫﻴ‪‬ﺔ‪ ‬ﺍﳌﺴﺎﺋﻞﹺ‬
‫ﺍﶈﻤﻮﻟﺔ‪ ‬ﺬﻩ ﺍﻟﺼ‪‬ﻴ‪‬ﻎ ‪ ،‬ﻭﺑﺎﳊﻜﻤﺔ‪ ‬ﺍﻹﳍﻴ‪‬ﺔ‪ ‬ﺍﳌﹸﺮﺍﺩﺓ‪ ‬ﻣﻦ ﺗﺼﻮﻳﹺﺮﹺﻫﺎ ‪ ،‬ﺇﻣ‪‬ﺎ ﻣﻦ ﻣﻨﻈﺎﺭﹺ ﻋﺎﱂ ﺍﻷﻣ‪‬ﺮ‬
‫ﺣﻴﺚﹸ ﺍﻟﻔ‪‬ﻜﹾﺮ ﻭﺍﻷﺣﻜﺎﻡ ﺑﺸﻜﻠ‪‬ﻬﺎ ﺍﳌﹸﺠ‪‬ﺮ‪‬ﺩ ﻋﻦ ﺣﻴﺜﻴ‪‬ﺎﺕ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﹶﻠ‪‬ﺘ‪‬ﺤ‪‬ﻮ‪‬ﻝﹺ‬
‫ﺍﻟﺼﻴﻐﺔ‪ ‬ﻣﺎ ﺑﲔ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﺗ‪‬ﻌﻠﹼﻖ‪ ‬ﻣ‪‬ﺠ‪‬ﺮ‪‬ﺩ‪ ‬ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ..‬ﻭﺇﻣ‪‬ﺎ ﻣﻦ ﻣﻨﻈﺎﺭﹺ ﻋﺎﻟ‪‬ﻢ‬
 ‫‪٣٧٧ ‬‬
‫ﺍﳋﹶﻠﻖ ﺣﻴﺚﹸ ﺗﺘﻌﻠﱠﻖ‪ ‬ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞﹸ ﲝﻴﺜﻴ‪‬ﺎﺕ‪ ‬ﺍﻟﺰﻣﺎﻥ‪ ‬ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﺍﻟﺬﻱ ﻟﻪ ﺳﻴﺎﻗﹸﻪ‪ ‬ﺍﻟﺘﺮﺗﻴﱯ‪ ‬ﻣﻦ‬
‫ﺍﳌﺎﺿﻲ ﺇﱃ ﺍﳊﺎﺿﺮ ﺇﱃ ﺍﳌﹸﺴﺘﻘﺒﻞ ‪..‬‬
‫‪ ..‬ﻭﺻ‪‬ﻴ‪‬ﻎﹸ ﺍﻷﻓﻌﺎﻝﹺ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ﻣﺎ ﺑﲔ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ‪ ،‬ﺗﺘﻌﻠﹼﻖ‪ – ‬ﺃﻳﻀﺎﹰ –‬
‫ﺑﺎﻟﺰﺍﻭﻳﺔ‪ ‬ﺍﻟﱵ ﻳ‪‬ﻠﻘﻲ ﺍﷲُ ﺗﻌﺎﱃ ﻣﻦ ﺧﻼﻟ‪‬ﻬﺎ ﺍﻟﻀ‪‬ﻮﺀَ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﺑﺎﻟﺴﻴﺎﻕﹺ ﺍﻟﻘﺮﺁ ﱢ‬
‫ﱐ‬
‫ﺍﳌﹸﺤﻴﻂ ‪ ،‬ﻭﺑﹺﻜﹶﻮ‪‬ﻥ‪ ‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱢ ﺻﻴﺎﻏﺔﹰ ﻣ‪‬ﻄﹾﻠﹶﻘﺔﹰ ﺻﺎﳊﺔﹰ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﺑﺸﻜﻞﹴ ﻣ‪‬ﺠﺮ‪‬ﺩ‪‬‬
‫ﻋﻦ ﺯﻣﻦﹺ ﺣﺪﻭﺙ‪ ‬ﺍﻷﺣﺪﺍﺙ‪ ‬ﺍﶈﻤﻮﻟﺔ‪ ‬ﺬﺍ ﺍﻟﻨﺺ‪ ، ‬ﺣﻴﺚﹸ ﻳ‪‬ﻘﺮ‪‬ﺃﹸ ﺍﻟﻨﺺ‪ ‬ﺫﺍﺗ‪‬ﻪ ﻗﺒﻞ ﻭﻗﻮﻉﹺ‬
‫ﺍﻷﺣﺪﺍﺙ‪ ‬ﻭﺑﻌﺪ‪‬ﻫﺎ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﻫﻨﺎﻙ ﻧﺼﻮﺹ‪ ‬ﻛﺜﲑﺓﹲ ﲤﹼﺖ ﺻ‪‬ﻴﺎﻏﹶﺘ‪‬ﻬﺎ ﺑﺎﳌﺎﺿﻲ ‪ ،‬ﻣﻊ ﺃﻥﹼ ﺃﺣﺪﺍﺛﹶﻬﺎ‬
‫ﻣ‪‬ﺴﺘﻘﺒﻠﻴ‪‬ﺔﹲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ‪ ..‬ﻣﻦ ﺫﻟﻚ ‪ ،‬ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ‪:‬‬
‫) ‪bÎ) ߉ôãuqø9$# #x‹»yd 4ÓtLtB tbqä9qà)tƒur ÇËÍÈ tbrçŽ|³øtéB Ïmø‹s9Î)ur ÇÚö‘F{$# ’Îû öNä.r&u‘sŒ “Ï%©!$# uqèd ö@è%‬‬

‫‪Zpxÿø9ã— çn÷rr&u‘ $£Jn=sù ÇËÏÈ ×ûüÎ7•B Ö•ƒÉ‹tR O$tRr& !$yJ¯RÎ)ur «!$# y‰ZÏã ÞOù=Ïèø9$# $yJ¯RÎ) ö@è% ÇËÎÈ tûüÏ%ω»|¹ ÷LäêZä.‬‬

‫™‪ ] ( šcqã㣉s? ¾ÏmÎ/ LäêYä. “Ï%©!$# #x‹»yd Ÿ@ŠÏ%ur (#rã•xÿx. šúïÏ%©!$# çnqã_ãr ôMt«ÿ‹Å‬ﺍﳌﻠﻚ ‪– ٢٤ :‬‬

‫‪(#rã•xÿx. šúïÏ%©!$# çnqã_ãr ôMt«ÿ‹Å™ Zpxÿø9ã— çn÷rr&u‘ $£Jn=sù‬‬ ‫‪ .. [ ٢٧‬ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ‪) :‬‬
‫‪ ، ( šcqã㣉s? ¾ÏmÎ/ LäêYä. “Ï%©!$# #x‹»yd Ÿ@ŠÏ%ur‬ﺗﺄﰐ ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ‪ ،‬ﻓﺎﻷﻓﻌﺎﻝ ‪، ( n÷rr&u‘ ) :‬‬
‫) ™‪ ، ( @ŠÏ%ur ) ، ( Mt«ÿ‹Å‬ﻧﺮﺍﻫﺎ ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ‪ ،‬ﻣﻊ ﺃﻥﹼ ﺍﻷﺣﺪﺍﺙﹶ ﺍﳌﻌﻨﻴ‪‬ﺔﹶ ‪‬ﺎ ﻣﺴﺘﻘﺒﻠﻴ‪‬ﺔﹲ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﺍﻟﺒﺸﺮ ﻭﳓﻦ ﰲ ﺍﳊﻴﺎﺓ‪ ‬ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫) * ‪zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur‬‬ ‫‪ ..‬ﻭﻟﺬﻟﻚ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﺬﻫﺎﺏ‪ ‬ﺇﱃ ﺃﻥﹼ ﺩﻻﻻﺕ‪ ‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱢ ‪:‬‬
‫‪žwÎ) y7s9 çnqç/uŽŸÑ $tB 4 uqèd ôQr& îŽö•yz $uZçFygÏ9ºr&uä (#þqä9$s%ur ÇÎÐÈ šcr‘‰ÅÁtƒ çm÷ZÏB y7ãBöqs% #sŒÎ) ¸xsWtB‬‬

‫`‪ ] ( tbqßJÅÁyz îPöqs% ö/ãf ö@t/ 4 Kwy‰y‬ﺍﻟﺰﺧﺮﻑ ‪ ، [ ٥٨ – ٥٧ :‬ﺗﻨﺤﺼﺮ‪ ‬ﰲ ﺣ‪‬ﻤ‪‬ﻞﹺ ﺃﺣﺪﺍﺙ‪‬‬
 ‫‪٣٧٨ ‬‬
‫ﻻ ﺗﺘﺠﺎﻭﺯ‪ ‬ﺃﻓﺮﺍﺩ‪ ‬ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﺑﻨﺎﺀً ﻋﻠﻰ ﺻ‪‬ﻴ‪‬ﻎ ﺍﳌﺎﺿﻲ ‪ ،‬ﳛﺘﺎﺝ‪ ‬ﺇﱃ ﺑ‪‬ﺮﻫـﺎﻥ‪ ، ‬ﻻ ﻳ‪‬ﻤﻜـﻦ‪‬‬
‫ﺇﳚﺎﺩ‪‬ﻩ‪ ‬ﻛﻤﺎ ﺳﻨﺮﻯ ﺣﲔ ﺍﻟﺘﻌﺮ‪‬ﺽﹺ ﺇﱃ ﺗﻔﺴﲑﹺ ﻫﺬﺍ ﺍﻟﻨﺺ ‪..‬‬
‫‪ ..‬ﻭﺍﻻﺣﺘﺠﺎﺝ‪ ‬ﺑﻜﺎﻑ‪ ‬ﺍﳌﹸﺨﺎﻃﺐﹺ ﰲ ﻛﻠﻤـﱵ ‪ ، ( 7s9 ) ، ( 7ãBöqs% ) :‬ﻋﻠـﻰ ﺃﻥﱠ‬
‫ﺍﳌﹸﺨﺎﻃﹶﺐ‪ ‬ﻫﻮ ﺷﺨﺺ‪ ‬ﺍﻟﻨﱯ‪ ‬ﻣ‪‬ﺤﻤ‪‬ﺪ ‪ ، r‬ﺑﻜﻴﻨﻮﻧﺘ‪‬ﻪ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ﺍﻟﱵ ﻻ ﺗﺘﺠﺎﻭﺯ‪ ‬ﺯﻣـﻦ‪ ‬ﺍﳉﻴـ ﹺﻞ‬
‫ﺍﻷﻭ‪‬ﻝ ‪ ..‬ﻫﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ‪ ‬ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﺟﻬﻞﹴ ﺑﹺﺤ‪‬ﻜﻤﺔ‪ ‬ﺍﻟﺼﻴﺎﻏﺔ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﲝﻜﻤﺔ‪ ‬ﳐﺎﻃﺒـﺔ‪ ‬ﺍﷲِ‬
‫ﺗﻌﺎﱃ ﻟﻠﺮﺳﻮﻝﹺ ﻛﻘﻴﻤﺔ‪ ‬ﻣﻨﻬﺠﻴ‪‬ﺔ‪ ‬ﻻ ﺗﻘﺘﺼﺮ‪ ‬ﻋﻠﻰ ﺍﻟﻨﺎﺣﻴﺔ‪ ‬ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ..‬ﻓﺼﻔﺔﹸ ﺍﻟﺮﺳﺎﻟﺔ‪ ‬ﻣﺴـﺘﻤﺮ‪‬ﺓﹲ‬
‫ﻛﹶﺤ‪‬ﻤ‪‬ﻞﹴ ﳌﻨﻬﺞﹺ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﹸﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﻣﺴﺘﻤﺮ‪‬ﺓﹲ ﻣﻦ ﺧﻼﻝﹺ ﺍﺳـﺘﻨﺒﺎﻁ‪ ‬ﺩﻻﻻﺗ‪‬ـﻪ‬
‫ﺍﻟﻜﺎﻣﻨﺔ‪ ‬ﰲ ﺃﻋﻤﺎﻗ‪‬ﻪ‪ ‬ﻭﺇﻳﺼﺎﻝﹺ ﺫﻟﻚ ﺇﱃ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻣﻦ ﺧﻼﻝﹺ ﺗ‪‬ﺤ‪‬ﻤ‪‬ﻞﹺ ﺍﳌﺴﺆﻭﻟﻴ‪‬ﺔ‪ ‬ﰲ ﺇﺩﺭﺍﻙ‪ ‬ﺍﳊﻖ‪‬‬
‫ﻭﺇﺑﻼﻏ‪‬ﻪ ‪..‬‬
‫‪ ..‬ﻭﻛﹸﻞﱡ ﺫﻟﻚ ﺟ‪‬ﺴ‪‬ﺪ‪‬ﻩ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ r ‬ﺑﻜﻴﻨﻮﻧﺘ‪‬ﻪ‪ ‬ﺣﻴﻨﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﻗﻴﺪ‪ ‬ﺍﳊﻴﺎﺓ‪ ‬ﻗﹶﺒ‪‬ﻞﹶ‬
‫ﻣﻮﺗ‪‬ﻪ ‪ ،‬ﻭﻳﺘﻤﺜﱠﻞﹸ ﺍﻟﺒﺸﺮ‪ ‬ﻫﺬﻩ ﺍﻟﺼﻔﺔﹶ – ﺃﻋﲏ ﺻﻔﺔﹶ ﺍﻟﺮﺳﺎﻟﺔ‪ – ‬ﺑﹺﻨﹺﺴ‪‬ﺐﹴ ﻣ‪‬ﺨﺘﻠﻔـﺔ‪ ‬ﻻ ﻳ‪‬ﻤﻜﻨ‪‬ﻬـﺎ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺪﺭﺟﺔ‪ ‬ﺍﻟﱵ ﺟﺴ‪‬ﺪﻫﺎ ﺷﺨﺺ‪ ‬ﳏﻤ‪‬ﺪ‪ ، r ‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﻧﺴﺐ‪ ‬ﻣﻮﺟـﻮﺩﺓﹲ ﺗﺘﻌﻠﹼـ ‪‬ﻖ‬
‫ﺑﺪﺭﺟﺔ ﺇﺩﺭﺍﻙ‪ ‬ﺍﻹﻧﺴﺎﻥ‪ ‬ﻟﻠﺤﻖ‪ ‬ﺍﻟﺬﻱ ﳛﻤﻠﹸﻪ‪ ‬ﻣﻨﻬﺞ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺪﺭﺟﺔ‪ ‬ﺇﺑﻼﻍﹺ ﺫﻟﻚ ﻭﺇﻳﺼﺎﻟ‪‬ﻪ‪‬‬
‫ﺇﱃ ﺍﻟﻨﺎﺱ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﳛﻤﻞﹸ ﺍﻟﻜﺜﲑ‪ ‬ﻣﻦ ﺍﻵﻳﺎﺕ‪ ‬ﺍﻟﻜﺮﳝﺔ‪ ‬ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻭﺟﻮﺩ‪ ‬ﺻﻔﺔ‪ ‬ﺍﻟﺮﺳﺎﻟﺔ ﰲ‬
‫ﻛﹸﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ..‬ﻭﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔﹸ ﺍﻟﺘﺎﻟﻴﺔ ﺗ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﻟﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫‪þ’Îû (#r߉Ågs† Ÿw §NèO óOßgoY÷•t/ t•yfx© $yJŠÏù x8qßJÅj3ysム4Ó®Lym šcqãYÏB÷sムŸw y7În/u‘ur Ÿxsù‬‬ ‫)‬
‫&‪ ] ( $VJŠÎ=ó¡n@ (#qßJÏk=|¡ç„ur |MøŠŸÒs% $£JÏiB %[`t•ym öNÎhÅ¡àÿRr‬ﺍﻟﻨﺴﺎﺀ ‪[ ٦٥ :‬‬

‫‪ ..‬ﻓﻜﺎﻑ‪ ‬ﺍﳌﹸﺨﺎﻃﹶﺐ ﰲ ﻛﻠﻤﺔ‪ ( 8qßJÅj3ysム) ‬ﺗﺘﻌﻠﹼﻖ‪ ‬ﺑﺼﻔﺔ‪ ‬ﺍﻟﺮﺳـﺎﻟﺔ‪ ، ‬ﺃﻱ‪ ‬ﺑﺄﺣﻜـﺎﻡﹺ‬

‫ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﺴﺘﻨﺒﻄﺔ‪ ‬ﻣﻨﻪ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ..‬ﻭﻻ ﻳ‪‬ﻤ‪‬ﻜﻦ‪ ‬ﺳﺠ‪‬ﻦ‪ ‬ﺩﻻﻻﺕ‪ ‬ﻫـﺬﻩ‬
‫ﺍﻵﻳﺔ‪ ‬ﺍﻟﻜﺮﳝﺔ‪ ‬ﰲ ﺇﻃﺎﺭﹺ ﺍﳉﻴﻞﹺ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﲝﻴﺚ ﺗ‪‬ﺴﺘﺜﲎ ﺍﻷﺟﻴﺎﻝﹸ ﺍﻟﻼﺣﻘﺔﹸ ﺇﱃ ﻗﻴﺎﻡﹺ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
 ‫‪٣٧٩ ‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ‪:‬‬
‫) ‪tbrã•ÏÿøótGó¡o„ öNèdur öNßgt/Éj‹yèãB ª!$# šc%x. $tBur 4 öNÍkŽÏù |MRr&ur öNßgt/Éj‹yèã‹Ï9 ª!$# šc%Ÿ2 $tBur‬‬

‫( ] ﺍﻷﻧﻔﺎﻝ ‪[ ٣٣ :‬‬
‫‪ ..‬ﻻ ﻳ‪‬ﻤﻜﻦ‪ ‬ﺍﻗﺘﺼﺎﺭ‪ ‬ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( MRr&ur‬ﻋﻠﻰ ﺷﺨﺺﹺ ﺍﻟﻨﱯ‪ r ‬ﲝﻴﺚ‬
‫ﻻ ﺗﺘﺠﺎﻭﺯ‪ ‬ﺍﻟﺴﻨﲔ‪ ‬ﺍﻟﱵ ﻗﻀﺎﻫﺎ ‪ r‬ﻣﻊ ﺃﻓﺮﺍﺩ‪ ‬ﺍﳉﻴﻞﹺ ﺍﻷﻭ‪‬ﻝ ‪ ..‬ﻓﻬﺬﻩ ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝـﺔﹸ ﲢﻤـﻞﹸ‬
‫ﺩﻻﻻﺕ‪ ‬ﻭﻧﻮﺍﻣﻴﺲ‪ ‬ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﺍﳌﺨﺎﻃﹶﺐ‪ ‬ﻫﻮ ﺻﻔﺔﹸ ﺍﻟﺮﺳﺎﻟﺔ‪ ‬ﺍﳌﺴـﺘﻤﺮ‪‬ﺓ‪ ‬ﰲ ﻛـﻞﱢ‬
‫ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪..‬‬
‫‪ ..‬ﻭﻣﺎ ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ‪ ،‬ﻧﺴﺘﻄﻴﻊ‪ ‬ﻗﺮﺍﺀﺗ‪‬ﻪ ﻣﻦ ﺍﻵﻳﺔ‪ ‬ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫‪NÅÁtF÷ètƒ `tBur 3 ¼ã&è!qß™u‘ öNà6ŠÏùur «!$# àM»tƒ#uä öNä3ø‹n=tæ 4‘n=÷Fè? öNçFRr&ur tbrã•àÿõ3s? y#ø‹x.ur‬‬ ‫)‬
‫‪ ] ( 8LìÉ)tFó¡•B :ÞºuŽÅÀ 4’n<Î) y“ωèd ô‰s)sù «!$$Î/‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٠١ :‬‬

‫‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ) ‪ ، ( tbrã•àÿõ3s? y#ø‹x.ur‬ﺗ‪‬ﺨﺎﻃﺐ‪ ‬ﺍﳌﻌﻨﻴ‪‬ﲔ‪ ‬ﺎ ﰲ ﻛﹸﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪،‬‬
‫ﻭﻣﻦ ﺍﳉﺤﻮﺩ ﲢﺠﻴﻢ‪ ‬ﺩﻻﻻﺗ‪‬ﻬﺎ ﲝﻴﺚ ﻻ ﺗﺘﺠﺎﻭﺯ‪ ‬ﺃﻓﺮﺍﺩ‪ ‬ﺍﳉﻴـﻞﹺ ﺍﻷﻭ‪‬ﻝ ‪ ..‬ﻭﻛـﺬﻟﻚ ﺍﻷﻣـﺮ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﺪﻻﻻﺕ‪ ‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( «!$# àM»tƒ#uä öNä3ø‹n=tæ 4‘n=÷Fè? öNçFRr&ur‬ﻓﺂﻳﺎﺕ‪ ‬ﺍﷲِ ﺗﻌـﺎﱃ‬
‫) ‪`tBur‬‬ ‫ﺗ‪‬ﺘﻠﻰ ﰲ ﻛﹸﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ..‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﺪﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ ‪:‬‬
‫‪ .. ( 8LìÉ)tFó¡•B :ÞºuŽÅÀ 4’n<Î) y“ωèd ô‰s)sù «!$$Î/ NÅÁtF÷ètƒ‬ﻭﻛﺬﻟﻚ ﺍﻷﻣ‪‬ﺮ‪ – ‬ﺃﻳﻀﺎﹰ – ﺑﺎﻟﻨﺴـﺒﺔ‬
‫ﻟﺪﻻﻻﺕ‪ ‬ﺍﻟﻌﺒﺎﺭﺓ ‪ .. ( 3 ¼ã&è!qß™u‘ öNà6ŠÏùur ) :‬ﻓﺼﻔﺔﹸ ﺍﻟﺮﺳﺎﻟﺔ‪ ‬ﺍﳌﻌﻨﻴ‪‬ﺔ‪ ‬ﻣﻮﺟﻮﺩﺓﹲ ﰲ ﻛﹸﻞﱢ ﺯﻣﺎﻥ‪‬‬
‫ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﻣﻦ ﺍﳉﺤﻮﺩ ﲟﻨﻬﺞﹺ ﺍﷲِ ﺗﻌﺎﱃ ﺣﺼﺮ‪‬ﻫﺎ ﺑﺰﻣﻦﹺ ﺍﳉﻴﻞﹺ ﺍﻷﻭ‪‬ﻝ ‪..‬‬
‫‪ ..‬ﻭﻣﺎ ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ‪ ،‬ﻧﺴﺘﻄﻴﻊ‪ ‬ﻗﺮﺍﺀﺗ‪‬ﻪ – ﺃﻳﻀﺎﹰ – ﻣﻦ ﺍﻵﻳﺔ‪ ‬ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫‪tbr߉t7÷èムZpygÏ9#uä Ç`»uH÷q§•9$# Èbrߊ `ÏB $uZù=yèy_r& !$uZÎ=ß™•‘ `ÏB y7Î=ö6s% `ÏB $oYù=y™ö‘r& ô`tB ö@t«ó™ur‬‬ ‫)‬
‫( ] ﺍﻟﺰﺧﺮﻑ ‪.. [ ٤٥ :‬‬
 ‫‪٣٨٠ ‬‬
‫‪ ..‬ﺧﻄﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ‪ ( !$uZÎ=ß™•‘ `ÏB y7Î=ö6s% `ÏB $oYù=y™ö‘r& ô`tB ö@t«ó™ur ) :‬ﻣﻮﺟ‪‬ﻪ‪ ‬ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ‪‬‬
‫ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ .....‬ﻭﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﻣﻨﻬﺠﻴ‪‬ﺔﹶ ﺍﻟﺘﻔﺎﺳﲑ ﺍﳌﻮﺭﻭﺛﺔ ‪ ،‬ﺑﺄ ﱠﻥ‬
‫ﻫﺬﺍ ﺍﳋﻄﺎﺏ‪ ‬ﻣﻮﺟ‪‬ﻪ‪ ‬ﻓﻘﻂ ﻟﺸﺨﺺﹺ ﳏﻤ‪‬ﺪ‪ r ‬ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﻱ ﻋﺎﺷﻪ ‪ ..‬ﻟﻮ ﻓﺮﺿﻨﺎ‬
‫ﻫﺬﻩ ﺍﳌﻨﻬﺠﻴ‪‬ﺔﹶ ﺟﺪﻻﹰ ‪ ..‬ﻛﻴﻒ ﺑﻨﺎ ﺃﻥﹾ ﻧﻔﻬﻢ‪ ‬ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪( !$uZÎ=ß™•‘ `ÏB y7Î=ö6s% `ÏB ) :‬‬
‫؟!!! ‪ ..‬ﻓﻬﻞ ﺳﻴﺨﺮﺝ‪ ‬ﺍﻟﺮﺳﻞﹸ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻟﻴﺴﺄﳍﻢ ‪ r‬؟!!! ‪ ..‬ﺃﻟﻴﺴﺖ ﺍﳌﺴﺄﻟ ﹸﺔ‬
‫ﻣﺴﺄﻟﺔﹶ ﺭﺳﺎﻻﺕ‪ ‬ﻣﻮﺟﻮﺩﺓ‪ ‬ﻣﻦ ﺧﻼﻝﹺ ﺃﺣﻜﺎﻣ‪‬ﻬﺎ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ‪ ‬ﺍﻹﻧﺴﺎﻥﹸ – ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪‬‬
‫ﻭﻣﻜﺎﻥ – ﺍﻟﻨﻈﺮ‪ ‬ﺇﻟﻴﻬﺎ ﻭﺍﻟﺘﻌﺮ‪‬ﻑ‪ ‬ﻋﻠﻰ ﺣﻘﻴﻘﺘ‪‬ﻬﺎ ؟ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺘﻌﻠﹼﻖ‪ ‬ﲝﺎﺩﺛﺔ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ ‪ ،‬ﻭﲟﻘﺎﺑﻠﺔ ﺍﻟﺮﺳﻮﻝ‬
‫‪ r‬ﻟﻠﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﲔ ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝﹸ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻋﻠﻴﻪ ﺃﻱ‪ ‬ﺩﻟﻴﻞﹴ ﰲ ﺳﻴﺎﻕﹺ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ، ‬ﻭﻫﻮ‬
‫ﳏﺎﻭﻟﺔﹲ – ﻏﲑ‪ ‬ﻣﻮﻓﹼﻘﺔ – ﻟﺴﺠﻦﹺ ﺩﻻﻻﺕ‪ ‬ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﻋﺪﻡ‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﺑﻜﻮﻥ‪ ‬ﺻﻔﺔ‪ ‬ﺍﻟﺮﺳﺎﻟﺔ‪ – ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻣ‪‬ﻄﻠﻘﺔﹰ ﺗﺘﺠﺎﻭﺯ ﺃﺣﺪﺍﺙﹶ ﺍﻟﺘﺎﺭﻳﺦ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻻ ﻳ‪‬ﻤﻜﻦ‪ ‬ﺍﻻﺣﺘﺠﺎﺝ‪ ‬ﺑﺼﻴﻎﹺ ﺍﳌﺎﺿﻲ ﻭﺑﻜﺎﻑ‪ ‬ﺍﳌﺨﺎﻃﺐ ‪ ،‬ﻟﻠﱪﻫﻨﺔ‪ ‬ﻋﻠﻰ ﺣﺼـﺮﹺ‬
‫ﺩﻻﻻﺕ‪ ‬ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ﺍﻟﺬﻱ ﳓﻦ‪ ‬ﺑﺼﺪﺩ‪ ‬ﺗﻔﺴﲑﹺﻩ ‪ ،‬ﰲ ﺇﻃﺎﺭﹺ ﺍﳌﺎﺿﻲ ﲝﻴﺚ ﻻ ﺗﺘﺠﺎﻭﺯ‪ ‬ﺃﻓﺮﺍﺩ‪‬‬
‫ﺍﳉﻴﻞﹺ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻛﻤﺎ ﹶﺫﻫ‪‬ﺒ‪‬ﺖ‪ ‬ﺗﻔﺎﺳﲑ‪‬ﻧﺎ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻓﻺﺛﺒﺎﺕ‪ ‬ﺣ‪‬ﻤ‪‬ﻞﹺ ﺩﻻﻻﺕ‪ ‬ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﻟﻠﺘﻔﺴﲑ ﺍﻟﺘﺎﺭﳜﻲ‪ ، ‬ﻻ ﺑ‪‬ـ ‪‬ﺪ‬
‫ﻣﻦ ﺑ‪‬ﺮﻫﺎﻥ‪ ‬ﻳﻨﻄﻠﻖ‪ ‬ﻣﻦ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‪ ‬ﳍﺬﺍ ﺍﻟﻨﺺ‪ ، ‬ﻭﲝﻴﺚ ﻻ ﻳﺘﺠﺎﻭﺯ‪ ‬ﺍﻟﺪﻻﻻﺕ‪ ‬ﺍﻟﻮﺍﺿﺤﺔﹶ‬
‫ﰲ ﺍﻟﺴﻴﺎﻕﹺ ﺍﻟﺘﺎﱄ ﻟﻪ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺒـﺪﺃ‬
‫ﺑﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ‪..‬‬
‫* ‪$uZçFygÏ9ºr&uä (#þqä9$s%ur ÇÎÐÈ šcr‘‰ÅÁtƒ çm÷ZÏB y7ãBöqs% #sŒÎ) ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur‬‬ ‫)‬
‫‪î‰ö7tã žwÎ) uqèd ÷bÎ) ÇÎÑÈ tbqßJÅÁyz îPöqs% ö/ãf ö@t/ 4 Kwy‰y` žwÎ) y7s9 çnqç/uŽŸÑ $tB 4 uqèd ôQr& îŽö•yz‬‬
 ‫‪٣٨١ ‬‬
‫&‪’Îû Zps3Í´¯»n=¨B Oä3ZÏB $oYù=yèpgm: âä!$t±nS öqs9ur ÇÎÒÈ Ÿ@ƒÏäÂt•ó™Î) ûÓÍ_t6Ïj9 WxsWtB çm»oYù=yèy_ur Ïmø‹n=tã $uZôJyè÷Rr‬‬

‫‪ÔÞºuŽÅÀ #x‹»yd 4 ÈbqãèÎ7¨?$#ur $pkÍ5 žcçŽtIôJs? Ÿxsù Ïptã$¡¡=Ïj9 ÖNù=Ïès9 ¼çm¯RÎ)ur ÇÏÉÈ tbqàÿè=øƒs† ÇÚö‘F{$#‬‬

‫‪4Ó|¤ŠÏã uä!%y` $£Js9ur ÇÏËÈ ×ûüÎ7•B Ar߉tã ö/ä3s9 ¼çm¯RÎ) ( ß`»sÜø‹¤±9$# ãNä3¯R£‰ÝÁtƒ Ÿwur ÇÏÊÈ ×LìÉ)tGó¡•B‬‬

‫‪©!$# (#qà)¨?$$sù ( ÏmŠÏù tbqàÿÎ=tGøƒrB “Ï%©!$# uÙ÷èt/ Nä3s9 tûÎiüt/T{ur ÏpyJõ3Åsø9$$Î/ Oä3çGø¤Å_ ô‰s% tA$s% ÏM»uZÉi•t7ø9$$Î/‬‬

‫‪y#n=tG÷z$$sù ÇÏÍÈ ÒOŠÉ)tGó¡•B ÔÞºuŽÅÀ #x‹»yd 4 çnr߉ç7ôã$$sù óOä3š/u‘ur ’În1u‘ uqèd ©!$# ¨bÎ) ÇÏÌÈ Èbqãè‹ÏÛr&ur‬‬

‫‪šcrã•ÝàZtƒ ö@yd ÇÏÎÈ AOŠÏ9r& BQöqtƒ É>#x‹tã ô`ÏB (#qßJn=sß šúïÏ%©#Ïj9 ×@÷ƒuqsù ( öNÎhÏZ÷•t/ .`ÏB Ü>#t“ômF{$#‬‬

‫)‪ ] ( šcrã•ãèô±o„ Ÿw öNèdur ZptFøót/ OßguŠÏ?ù's? br& sptã$¡¡9$# žwÎ‬ﺍﻟﺰﺧﺮﻑ ‪[ ٦٦ – ٥٧ :‬‬

‫‪ ..‬ﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺃﻧ‪‬ﻪ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﱰﻭﻝ ﺍﻟﺜﺎﱐ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻫﻮ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪ – ١‬ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﻻ ﺗ‪‬ﺬﹾﻛﹶﺮ‪ ‬ﻓﻴﻪ ﺍﻟﺘﻮﺭﺍﺓﹸ ﻭﻻ ﺍﻹﳒﻴﻞ ‪ ،‬ﻭﺃﻥﱠ ﺍﻟﺬﻱ ﻳ‪‬ﺬﻛﹶﺮ ﻫﻮ ﺍﻟﺒﻴ‪‬ﻨﺎﺕ‪ ‬ﻭﺍﳊﻜﻤﺔ‬
‫‪ ،‬ﻭﺗﺒﻴﲔ‪ ‬ﺑﻌﺾﹺ ﻣﺎ ﻳ‪‬ﺨﺘ‪‬ﻠﹶﻒ‪ ‬ﻓﻴﻪ ‪ ..‬ﻭﻫﺬﺍ ﺃﻣﺮ‪ ‬ﻃﺒﻴﻌﻲ‪ ‬ﻛﻮﻥﹶ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻧﺰﻭﻟﻪ‬
‫ﺍﻟﺜﺎﱐ ﺳﻴﺤﻜﻢ‪ ‬ﺑﺎﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﺑﻮﺍﺳﻄﺔ‪ ‬ﺍﳊﻜﻤﺔ‪ ‬ﺍﻟﱵ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻨ‪‬ﺒﻂﹸ ﻣﻦ ﺧﻼﻟ‪‬ﻬﺎ ﺍﻟﺪﻻﻻﺕ‪ ‬ﺍﻟﱵ‬
‫ﳛﻤﻠﹸﻬﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﱵ ﰎﹼ ﺗﻐﻴﻴﺒ‪‬ﻬﺎ ‪ ..‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻳ‪‬ﺒﻄ‪‬ﻞﹸ ﻛﹸﻞﱠ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﺍﻟﱵ‬
‫ﺣ‪‬ﺴِﺒ‪‬ﺖ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺘﻴﺠﺔﹶ ﻣﺎ ﻟﹸﻔﱢﻖ ﻣﻦ ﺭﻭﺍﻳﺎﺕ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻳﻨﻘﻀﻬﺎ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ‪..‬‬
‫‪ – ٢‬ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﳌﺼﻮ‪‬ﺭ – ﻛﻤﺎ ﻧﺮﻯ – ﻟﻠﱰﻭﻝﹺ ﺍﻟﺜﺎﱐ ﻟ‪‬ﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ..‬ﻧﺮﻯ‬
‫) )‪ÒOŠÉ)tGó¡•B ÔÞºuŽÅÀ #x‹»yd 4 çnr߉ç7ôã$$sù óOä3š/u‘ur ’În1u‘ uqèd ©!$# ¨bÎ‬‬ ‫ﺃﻥﱠ ﻗﹶﻮ‪‬ﻝﹶ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪:‬‬
‫( ‪ ،‬ﻳ‪‬ﺤﻮﻱ ﻛﹶﻠ‪‬ﻤ‪‬ﺔﹶ ) ‪ ( qèd‬ﻛﺘﺄﻛﻴﺪ‪ ‬ﻟ‪‬ﺘ‪‬ﻨ‪‬ﺰﹺﻳﻪ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ﻭﺇﺛﺒﺎﺕ‪ ‬ﺃﻟﻮﻫﻴ‪‬ﺘ‪‬ﻪ ﻭﺭﺑﻮﺑﻴ‪‬ﺘ‪‬ﻪ ‪ ..‬ﻭﻫﺬﺍ‬
‫ﻃﺒﻴﻌﻲ‪ ‬ﻛﹶﻮ‪‬ﻥﹶ ﺃﻫﻞﹺ ﺍﻟﻜﺘﺎﺏ ﺍﻓﺘﺮﻭﺍ ﻋﻠﻴﻪ ﺑﻌﺪ‪ ‬ﻭﻓﺎﺗ‪‬ﻪ ﻭﻗﹶﺒ‪‬ﻞﹶ ﻧﺰﻭﻟ‪‬ﻪ ﺍﻟﺜﺎﱐ ‪ ،‬ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﺍﻓﺘﺮﻭﺍ ﻣﻦ‬
‫ﺟﻌﻠ‪‬ﻪ ﺍﺑﻨﺎﹰ ﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ ﺇﻋﻄﺎﺋﻪ ﺻﻔﺔﹶ ﺍﻷﻟﻮﻫﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﻗﺎﻟﹶﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻧﺰﻭﻟ‪‬ﻪ‪ ‬ﺍﻷﻭ‪‬ﻝ ﻣﺮ‪‬ﺗﲔ ﺑﺼﻴﻐﺔ‪ ‬ﻗﺮﻳﺒﺔ‪ ‬ﺟﺪﺍﹰ ‪،‬‬
‫ﻣﺮ‪‬ﺓ ﻭﻫﻮ ﰲ ﺍﳌﻬﺪ ‪..‬‬
 ‫‪٣٨٢ ‬‬
‫) ‪ ] ( ÒOŠÉ)tGó¡•B ÔÞºuŽÅÀ #x‹»yd 4 çnr߉ç7ôã$$sù óOä3š/u‘ur ’În1u‘ ©!$# ¨bÎ)ur‬ﻣﺮﱘ ‪[ ٣٦ :‬‬
‫‪ ..‬ﻭﻣﺮ‪‬ﺓ ﻭﻫﻮ ﻛﺒﲑ ‪..‬‬
‫) )‪ ] ( ÒOŠÉ)tGó¡•B ÔÞºuŽÅÀ #x‹»yd 3 çnr߉ç6ôã$$sù öNà6š/u‘ur †În1u‘ ©!$# ¨bÎ‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ٥١ :‬‬
‫‪ ..‬ﻭﰲ ﻗﹶﻮ‪‬ﻟ‪‬ﻪ ﰲ ﻫﺎﺗﲔ ﺍﳌﺮ‪‬ﺗﲔ ‪ ،‬ﱂ ﻳﻀﻊ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻠﻤﺔﹶ ) ﻫ‪‬ﻮ‪ ، ( ‬ﻛﻤﺎ ﻳ‪‬ﻀ‪‬ﻌ‪‬ﻬﺎ ﰲ‬
‫ﻋﺒﺎﺭﺗﻪ ﺍﻟﱵ ﻳﻘﻮﻟﹸﻬﺎ ﰲ ﻧﺰﻭﻟ‪‬ﻪ ﺍﻟﺜﺎﱐ ‪ ،‬ﻓﺎﻓﺘﺮﺍﺀُ ﺃﻫﻞﹺ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻴﻪ ﱂ ﻳﻜﻦ – ﺁﻧﺬﺍﻙ – ﻗﺪ ﻭﻗﻊ‬
‫‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺩﺍﻋﻲ ﳍﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ‪ ..‬ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﰲ ﺍﻟﱰﻭﻝ ﺍﻟﺜﺎﱐ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻳﻀﻊ‪ ‬ﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ‪ ،‬ﻹ‪‬ﺎﺀ ﺍﻻﻓﺘﺮﺍﺀ ﺍﻟﺬﻱ ﻭﻗﹶﻊ‪ ‬ﻋﻠﻴﻪ ﻗﹶﺒﻞﹶ ﻧﺰﻭﻟ‪‬ﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻗ‪‬ﺒ‪‬ﻞﹺ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫‪..‬‬
‫) * ‪šcr‘‰ÅÁtƒ çm÷ZÏB y7ãBöqs% #sŒÎ) ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur‬‬ ‫‪ – ٣‬ﺑﻌﺪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫( ﻭﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﳍﺎ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( Ïptã$¡¡=Ïj9 ÖNù=Ïès9 ¼çm¯RÎ)ur‬ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ) ‪ .. ( šcrã•ãèô±o„ Ÿw öNèdur ZptFøót/ OßguŠÏ?ù's? br& sptã$¡¡9$# žwÎ) šcrã•ÝàZtƒ ö@yd‬ﻭﻫﺬﺍ‬
‫ﻳﺘﻌﻠﹼﻖ ﺑﻜﻮﻥ ﺍﻷﺣﺪﺍﺙ ﺍﶈﻤﻮﻟﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻫﻲ ﻋ‪‬ﻠﹾﻢ‪ ‬ﻟﻠﺴﺎﻋﺔ ﺍﻟﱵ ﺗﺄﰐ ﺑﻌﺪ ﻫﺬﻩ‬
‫ﺍﻷﺣﺪﺍﺙ ‪..‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺸﻜﻞﹴ ﻣﻔﺼ‪‬ﻞ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺟﺮﻱﺀ ( ‪ ،‬ﻭﻋﱪ ﻣﻌﺠﺰﺓ‪ ‬ﻋﺪﺩﻳ‪‬ﺔ ﻻ ﺗﻌﺮﻑ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫‪’Îû žwÎ) ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬‬ ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬ ‫‪4 A=»tFÏ.‬‬
 ‫‪٣٨٣ ‬‬
‫‪Ÿwur 4Ós\Ré& ô`ÏB ã@ÏJøtrB $tBur 4 %[`ºurø—r& ö/ä3n=yèy_ ¢OèO 7pxÿõÜœR `ÏB §NèO 5>#t•è? `ÏiB /ä3s)n=s{ ª!$#ur‬‬ ‫)‬
‫?‪y7Ï9ºsŒ ¨bÎ) 4 A=»tFÏ. ’Îû žwÎ) ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur 9•£Jyè•B `ÏB ã•£Jyèム$tBur 4 ¾ÏmÏJù=ÏèÎ/ žwÎ) ßìŸÒs‬‬

‫‪ ] ( ׎•Å¡o„ «!$# ’n?tã‬ﻓﺎﻃﺮ ‪[ ١١ :‬‬

‫ﺇﻥﱠ ﺍﻟﺬﻫﺎﺏ ﺑﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻌﻤﺮ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ) ﺃﻭ ﺃﻥﱠ ﻫﺬﻩ‬
‫ﺍﻟﺪﻻﻻﺕ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﱪﻛﺔ ﰲ ﺍﻟﻌﻤﺮ ( ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ‪ ‬ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻋﺪﻡ ﺗﺪﺑ‪‬ﺮ ﺩﻻﻻﺕ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻓﻤﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺍﻟﻜﻠﻤﺘﲔ ]] ) ‪ [[ ( ßÈs)Zム) ، ( ã•£Jyèãƒ‬ﺗﺮﺩﺍﻥ‬
‫ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪ ،‬ﻓﺎﻟﺪﻻﻟﺘﺎﻥ ﺍﳌﺮﺳﻮﻣﺘﺎﻥ ‪‬ﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﺗﺼﻮ‪‬ﺭﺍﻥ ﺃﻣﺮﻳﻦ ﳛﺪﺛﺎﻥ ﺑﺸﻜﻞﹴ‬
‫ﻣﺴﺘﻤﺮ‪ ، ‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪..‬‬
‫ﻭﻣﺎ ﻧﺮﺍﻩ – ﺃﻳﻀﺎﹰ – ﺃﻥﱠ ﺍﻟﻀﻤﲑ ﺍﳌﺘ‪‬ﺼﻞ ) ﺍﳍﺎﺀ ( ﰲ ﻛﻠﻤﺔ ) ‪ ( ÿ¾ÍnÌ•ßJãã‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 A=»tFÏ. ’Îû žwÎ) ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬ﻳﻌﻮﺩ ﺇﱃ ﺍﳌﹸﻌ‪‬ﻤ‪‬ﺮ‬
‫ﺫﺍﺗﻪ ) ‪ ، ( 9•£Jyè•B‬ﻭﻻ ﻳﻌﻮﺩ ﺇﱃ ﺷﺨﺺﹴ ﺁﺧﺮ ﻏﲑﻩ ‪ ...‬ﻭﻣﺎ ﻧﺮﺍﻩ – ﺃﻳﻀﺎﹰ – ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ ) ‪ ، ( $tBur‬ﻟﺘﺸﻤﻞﹶ ﻛﻞﱠ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ ‪ ،‬ﻓﻜﻠﻤﺔ )‬
‫) ‪ßÈs)ZムŸwur‬‬ ‫‪ ( $tBur‬ﲢﻤﻞ ﺇﻃﻼﻗﺎﹰ ﻟﻜﻞﱢ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ‬
‫‪ ، ( ÿ¾ÍnÌ•ßJãã ô`ÏB‬ﻧﺮﺍﻫﺎ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ ) ‪ ، ( Ÿwur‬ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﳌﻌﻤ‪‬ﺮ ﺫﺍﺗ‪‬ﻪ ﺍﻟﺬﻱ‬
‫ﺗﺼﻔﻪ ﻛﻠﻤﺔ ) ‪ ، ( 9•£Jyè•B‬ﻭﻟﺬﻟﻚ ﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺑﻜﻠﻤﺔ ) ‪.. ( Ÿwur‬‬
‫ﻓﺄﻱ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﻋﻤﺮﻩ ﳏﺪ‪‬ﺩ ﻭﻣﻌﻠﻮﻡ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ ﺯﺍﻭﻳﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺰﻳﺪ ﻫﺬﺍ‬
‫ﺍﻟﻌﻤﺮ ﻭﻻ ﻳﻨﻘﺺ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﻌﻤﺮ ﻟﻪ ﺑﺪﺍﻳﺔ ﻫﻲ ﻣﻴﻼﺩ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻟﻪ ‪‬ﺎﻳﺔ ﻫﻲ ﻣﻮﺕ ﻫﺬﺍ‬
‫ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﰲ ﳊﻈﺔ ﺯﻣﻨﻴ‪‬ﺔ ﻣﺎ ﻣﻦ ﺣﻴﺎﺗﻪ ] ﺍﻟﻨﻘﻄﺔ ) ﻥ ( [‬
‫ﻟﺮﺃﻳﻨﺎ ﻣﺮﺣﻠﺘﲔ ﻋﻠﻰ ﳏﻮﺭ ﺣﻴﺎﺗﻪ ‪:‬‬
 ‫‪٣٨٤ ‬‬
‫‪ – ١‬ﺍﳌﺎﺿﻲ ) ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﻟﻠﺤﻈﺔ ( ‪ ،‬ﻭﻫﻮ ﺍﻟﺰﻣﻦ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺍﻟﻨﻘﻄﺔ ) ﻥ ( ﻭﺑﲔ‬
‫ﻣﻴﻼﺩﻩ ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﻣﻀﺖ ﻣﻦ ﻋﻤﺮﻩ ‪ ،‬ﺗﺰﺩﺍﺩ ﰲ ﻛﻞﹼ ﳊﻈﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﺎ ﺑﻘﻲ‬
‫ﻣﻦ ﻋﻤﺮﻩ ‪ ،‬ﺣﻴﺚ ﻳﺘ‪‬ﺠﻪ ﺍﻹﻧﺴﺎﻥ ﳓﻮ ‪‬ﺎﻳﺘﻪ ) ﻣﻮﺗﻪ ( ‪ ..‬ﻓﻬﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﺍﻹﻧﺴﺎﻥ‬
‫ﺣﱴ ﺍﻟﻠﺤﻈﺔ ) ﻥ ( ‪ ،‬ﻭﻫﻲ ﻣﺎﺿﻲ ﺣﻴﺎﺗﻪ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ‪ ،‬ﺗﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪.. ( 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬‬
‫‪ – ٢‬ﺍﳌﺴﺘﻘﺒﻞ ) ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﻟﻠﺤﻈﺔ ( ‪ ،‬ﻭﻫﻮ ﺍﻟﺰﻣﻦ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺍﻟﻨﻘﻄﺔ ) ﻥ ( ﻭﺑﲔ‬
‫ﻣﻮﺗﻪ ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺑﻘﻴﺖ ﻣﻦ ﻋﻤﺮﻩ ‪ ،‬ﺗﻨﻘﺺ ﻛﻞﹼ ﳊﻈﺔ ﳊﺴﺎﺏ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﺍﻟﱵ‬
‫ﻣﻀﺖ ﻣﻦ ﻋﻤﺮﻩ ‪ ،‬ﻓﻬﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺑﻘﻴﺖ ﻣﻦ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺍﻟﱵ ﺗﻨﻘﺺ ﺑﺎﺳﺘﻤﺮﺍﺭ ‪،‬‬
‫ﺗﺼﻮ‪‬ﺭﻫﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur‬‬

‫) ‪( 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬‬ ‫) ‪( ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur‬‬

‫ﺍﳌﻴﻼﺩ‬ ‫‪‬‬ ‫ﻥ‬ ‫‪‬‬ ‫ﺍﳌﻮﺕ‬
‫‪‬‬
‫‪ ‬‬
‫ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( 4 A=»tFÏ. ’Îû žwÎ) ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬ﻻ‬
‫ﺗﻌﲏ ﻧﻘﺼﺎﻥ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻭﺯﻳﺎﺩﺗﻪ ﻛﻤﺎ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ‪ ،‬ﻓﻤﺎ ﺗﻌﻨﻴﻪ ﻫﻮ ﺃﻥﱠ ﻋﻠﻢ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺍﻟﻜﺎﺷﻒ ﻳﺮﻯ ﰲ ﻛﻞﱢ ﳊﻈﺔ‪ ‬ﻣﻦ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻋﺎﺷﻪ ) ﻣﺎ ﻋﻤ‪‬ﺮﻩ ( ﺣﺘ‪‬ﻰ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ‪،‬‬
‫ﻭﻫﻲ ﻣﺎﺿﻴﻪ ﻣﻦ ﻣﻴﻼﺩﻩ ﺇﱃ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ‪ ،‬ﻭﻳﺮﻯ ﺟﻞﹼ ﻭﻋﻼ ﰲ ﻛﻞﹼ ﳊﻈـﺔ ﻣـﻦ ﺣﻴـﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻣﺎ ﺑﻘﻲ ﻟﻪ ﻣﻦ ﻋﻤﺮﻩ ‪ ،‬ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﻨﻘﺺ ﻣﻦ ﳊﻈﺔ ﻷﺧـﺮﻯ ﳊﺴـﺎﺏ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ) ﻣﺎﺿﻲ ﺍﻹﻧﺴﺎﻥ ( ‪ ،‬ﻭﻛﻞﹼ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﻳﺴﲑ ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﺍﻟﺰﻣـﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ ﻓﻬﻮ ﺧﺎﻟﻖ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﻳﺮﻯ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﳌﺎﺿﻲ ﻛﻤﺎ ﻳﺮﻯ ﺍﻵﻥ ‪..‬‬
 ٣٨٥ 
‫ﺔ ﻣﺎ‬‫ ﻳﺆﻛﹼﺪ ﺻﺤ‬، ‫ﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ‬‫ﻭﺳﻴﺎﻕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﶈﻴﻂ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
žwÎ) ßìŸÒs? Ÿwur 4Ós\Ré& ô`ÏB ã@ÏJøtrB $tBur ) ‫ ﻓﺎﻟﻌﺒـﺎﺭﺓ ﺍﻟﺴـﺎﺑﻘﺔ‬، ‫ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ ﺗﻔﺴﲑﻧﺎ ﻫﺬﺍ‬
.. ‫ﺙ ﻋﻦ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻ ﳛﻴﻂ ﺑﻪ ﺯﻣﺎﻥﹲ ﻭﻻ ﻣﻜﺎﻥ‬‫ ( ﻧﺮﺍﻫﺎ ﺗﺘﺤﺪ‬4 ¾ÏmÏJù=ÏèÎ/
‫ ﻫﻮ ﲢﺮﻳـﻒ‬، ‫ ﺍﻟﺬﻫﺎﺏ ﺑﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻌﻤﺮ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‬.. ‫ﺇﺫﺍﹰ‬
.. ‫ﺮ ﺍﳌﻨﻬﺠﻲ ﺍﻟﻌﻠﻤﻲ ﻵﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻋﻦ ﻋﺪﻡ ﺍﻟﺘﺪﺑ‬‫ ﻧﺎﺗﺞ‬، ‫ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ‬
$ $ $
.. ‫ ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧﺮﻯ‬..
îˆr& ÿ¼ã&s!ur ×or&t•øB$# Írr& »'s#»n=Ÿ2 ß^u‘qム×@ã_u‘ šc%x. bÎ)ur ) : ‫ﺔ‬‫ﰲ ﺗﻔﺴﲑﻫﻢ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
’Îû âä!%Ÿ2uŽà° ôMßgsù y7Ï9ºsŒ `ÏB uŽsYò2r& (#þqçR%Ÿ2 bÎ*sù 4 â¨ß‰•¡9$# $yJßg÷YÏiB 7‰Ïnºur Èe@ä3Î=sù ×M÷zé& ÷rr&

ÒOŠÎ=ym íOŠÎ=tæ ª!$#ur 3 «!$# z`ÏiB Zp§‹Ï¹ur 4 9h‘!$ŸÒãB uŽö•xî AûøïyŠ ÷rr& !$pkÍ5 4Ó|»qム7p§‹Ï¹ur ω÷èt/ .`ÏB 4 Ï]è=›W9$#

‫ ﻭﻫﺬﺍ‬.. ‫ ﻗﺎﻟﻮﺍ ﺑﺄﻥﱠ ﺍﻷﺥ ﻭﺍﻷﺧﺖ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻫﻢ ﺃﺥ ﻭﺃﺧﺖ ﻣﻦ ﺍﻷﻡ‬، [ ١٢ : ‫( ] ﺍﻟﻨﺴﺎﺀ‬

‫× ( – ﻣﻦ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ‬M÷zé& ÷rr& îˆr& ÿ¼ã&s!ur ) ‫ﺔ‬‫ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬‫ﻧﻘﻞﹲ ﺣﺮﰲﱞ – ﻓﻴﻤﺎ ﳜﺺ‬
: ‫ﺪ ﺍﻟﺮﺍﺯﻱ ﻓﺨﺮ ﺍﻟﺪﻳﻦ‬‫ ﻟﻺﻣﺎﻡ ﳏﻤ‬، ‫ ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ‬، ‫ﺍﻟﺮﺍﺯﻱ‬
  ]

(4 Ï's#»n=s3ø9$#’ÎûöNà6‹ÏFøÿãƒª!$#È@è%)


.. [ 
 ‫‪٣٨٦ ‬‬
‫‪ ..‬ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺗﻠﺒﻴﺲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( ×M÷zé& ÷rr& îˆr& ÿ¼ã&s!ur‬ﺑﺄﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺃﺧﺎﹰ ﺃﻭ ﺃﹸﺧﺖ ﻣﻦ ﺍﻷﻡ ‪ ،‬ﻭﺫﻟﻚ ﻛﻮﻥ ﺍﻵﻳﺔ ) ‪ ( ١٢‬ﻣﻦ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻟﻠﻜﻼﻟﺔ ﲣﺘﻠﻒ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻵﻳﺔ ) ‪، ( ١٧٦‬‬
‫ﻫﺬﺍ ﺍﻟﺘﻠﺒﻴﺲ ﻻ ﻳ‪‬ﺤ‪‬ﻤ‪‬ﻞﹸ ﻋﻠﻰ ﺃﻱ‪ ‬ﺑﺮﻫﺎﻥ‪ ‬ﻣﻨﻄﻘﻲ ‪ ،‬ﻭﻫﻮ ﺩﻟﻴﻞﹲ ﻳ‪‬ﻀﺎﻑ ﺇﱃ ﻣﺌﺎﺕ ﺍﻷﺩﻟﹼﺔ ﺍﻟﱵ‬
‫ﺗ‪‬ﺜﺒﺖ ﺃﻥﱠ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺍﺛﻲ‪ ‬ﺍﳉﻤﻌﻲ ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﺼﻞ ﺑﺄﺻﺤﺎﺑﻪ ﺇﱃ ﺃﻱ‪ ‬ﺣﻘﻴﻘﺔ ﳝﻜﻦ ﺍﺳﺘﻨﺒﺎﻃﻬﺎ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻣﺴﺄﻟﺔﹸ ﺍﻟﻜﻼﻟﺔ‪ ‬ﻛﻤﺎ ﻳﺼﻮ‪‬ﺭﻫﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴ‪‬ﺔ ﳌﻦ ﻳﻨﻄﻠﻖ – ‪‬ﺎ – ﻣـﻦ‬
‫ﻣﻘﺪ‪‬ﻣﺎﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﲟﺮﻛﺐ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ‪ ،‬ﻭﺗ‪‬ﺆﺧﺬﹸ ﺩﻻﻻﺗ‪‬ﻬﺎ ﻣﻦ ﻛ‪‬ﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﳊﺠ‪‬ـﺔﹸ‬
‫ﻓﻴﻬﺎ – ﻭﰲ ﻏﲑﹺﻫﺎ – ﻫﻲ ﺗﻘﺪﱘ‪ ‬ﺑ‪‬ﺮﻫﺎﻥ‪ ‬ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﻭﺣﱴ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ‬ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ‪ ‬ﺫﺍﺗ‪‬ﻬﺎ ‪ ،‬ﻧﺮﻯ – ﰲ ﺳﻨﻦ ﺍﻟـﺪﺍﺭﻣﻲ ﺣـﺪﻳﺚ ﺭﻗـﻢ ‪:‬‬
‫‪ ٢٨٤٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ – ﺃﻥﱠ ﺃﺑﺎ ﺑﻜﺮﹴ ﺣﻴﻨﻤﺎ ﺳ‪‬ﺌﻞ ﻋﻦ ﺍﻟﻜﻼﻟﺔ‪ ‬ﻗﺎﻝ ‪  ]] :‬‬
‫‪ ، [[ ‬ﻭﻧﺮﻯ‬
‫– ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ٥١٦٠‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ – ﺃﻥﱠ ﻋ‪‬ﻤﺮ‪ ‬ﺑﻦ ﺍﳋﻄﹼﺎﺏ‬
‫ﻳﻘﻮﻝ ‪]] :‬‬
‫‪ ..... [[  ‬ﺇﺫﺍﹰ ﺍﳌﺴﺄﻟﺔﹸ ﺍﺟﺘﻬﺎﺩﻳ‪‬ـﺔ ‪ ،‬ﻭﻻ‬
‫ﺗ‪‬ﺆﺧﺬ ﺩﻻﻻ‪‬ﺎ ﺇﻻﹼ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﻭﺑﺎﻟﺘﻔﺼﻴﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺟﺮﻱﺀ ( ‪ ،‬ﻭﻋﱪ ﺑﺮﻫﺎﻥ ﺭﻳﺎﺿﻲ‪ ‬ﺭﻗﻤﻲ‪ ‬ﻣﺒﲏ‪ ‬ﻋﻠﻰ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻌﺪﺩﻳ‪‬ﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪،‬‬
‫ﻭﺳﺄﺗﻌﺮﺽ ﻫﻨﺎ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺎﺧﺘﺼﺎﺭ ‪..‬‬
‫ﺍﻟﻜﻼﻟﺔﹸ ﺗﻌﲏ ﻋﺪﻡ‪ ‬ﻭﺟﻮﺩ‪ ‬ﺃﻱ‪ ‬ﻣﻦ‪ ‬ﺍﻷﻭﻻﺩ ﻭﺍﻷﺑﻮﻳﻦ ‪ ..‬ﻓﹶﻜﹸﻞﱡ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻓﻴﻬـﺎ‬
‫ﺃﺣﺪ‪ ‬ﺍﻷﻭﻻﺩ ﺃﻭ ﺃﺣﺪ‪ ‬ﺍﻷﺑﻮﻳﻦ ‪ ،‬ﻻ ﺗ‪‬ﺴﻤ‪‬ﻰ ﺑﺎﻟﻜﻼﻟﺔ ‪ ..‬ﻓﺸﺮﻃﺎ ﺍﻟﻜﻼﻟﺔ‪ ‬ﳘﺎ ﻋﺪﻡ‪ ‬ﻭﺟﻮﺩ‪ ‬ﺃﻱ‪‬‬
 ‫‪٣٨٧ ‬‬
‫ﻣﻦ ﺍﻷﺑﻮﻳﻦ ﻭﺃﻱ‪ ‬ﻣﻦ ﺍﻷﻭﻻﺩ ‪ ..‬ﻭﻣﻌﻠﻮﻡ‪ ‬ﺃﻥﱠ ﺍﻷﻭﻻﺩ ﻭﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﺰﻭﺝ ﻳﻘﻌﻮﻥ ﰲ ﻣﺮﻛـﺰ‬
‫ﺳﺎﺣﺔ ﺍﳌﲑﺍﺙ ‪ ،‬ﻓﻼ ﳛﺠﺒﻬﻢ ﺃﺣﺪ ﻋﻦ ﺍﳌﲑﺍﺙ ‪..‬‬
‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ‪ ] ( ×or&t•øB$# Írr& »'s#»n=Ÿ2 ß^u‘qム×@ã_u‘ šc%x. bÎ)ur ) :‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٢ :‬‬
‫‪ ،‬ﻧﺮﺍﻫﺎ ﺟﺰﺀﺍﹰ ﻣﻦ ﺁﻳﺔ‪ ‬ﻛﺮﳝﺔ‪ ‬ﺗﺒﺪﺃﹸ ﺑﺘﺤﺪﻳﺪ‪ ‬ﻧﺼﻴﺐﹺ ﺍﻟﺰﻭﺝﹺ ﻣﻦ ﺯﻭﺟﹺﻪ‪ ، ‬ﺇﱃ ﺃﻥﹾ ﻳﺼﻞﹶ ﺍﻟﺴﻴﺎ ‪‬‬
‫ﻕ‬
‫ﺇﻟﻴﻬﺎ ‪ ،‬ﻟ‪‬ﺘ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﺣﺼ‪‬ﺔﹶ ﺍﻟﺰﻭﺝﹺ ﻣﻦ ﺯﻭﺟﹺﻪ‪ ‬ﻛﺒﺎﻗﻲ ﻟ‪‬ﻤﲑﺍﺙ ﺍﻷﺧﻮﺓ ﰲ ﺣﺎﻟﺔ‪ ‬ﺍﻟﻜﻼﻟـﺔ ﺍﳌﺮﺍﻓﻘـﺔ‪‬‬
‫) * ‪×@ã_u‘ šc%x. bÎ)ur ............ öNà6ã_ºurø—r& x8t•s? $tB ß#óÁÏR öNà6s9ur‬‬ ‫ﻟ‪‬ﻮﺟﻮﺩ‪ ‬ﺍﻟﺰﻭﺝ ‪..‬‬
‫‪ .. ( ............ ×or&t•øB$# Írr& »'s#»n=Ÿ2 ß^u‘qãƒ‬ﻓﺎﻟﺜﻠﺜﺎﻥ ﳘﺎ ﻧﺼﻴﺐ‪ ‬ﺍﻟﺰﻭﺝﹺ ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻠﻤﺘـﻮﻓﹼﻰ‬
‫ﺃﺧﻮﺍﻥ ﺃﻭ ﺃﻛﺜﺮ ) ﻛﻮﻥ ﺍﻷﺧﻮﺓ ﻧﺼﻴﺒﻬﻢ ﺍﻟﺜﻠﺚ ( ‪ ،‬ﻭﲬﺴﺔﹸ ﺃﺳﺪﺍﺱﹺ ﺍﳌﲑﺍﺙ‪ ‬ﻧﺼﻴﺐ‪ ‬ﺍﻟﺰﻭ ﹺ‬
‫ﺝ‬
‫) ﻛﻮﻥ ﻧﺼﻴﺐ ﺍﻷﺥ ﺃﻭ ﺍﻷﺧﺖ ﺣ‪‬ﺪ‪‬ﺩ ﺑﺎﻟﺴﺪﺱ ( ﺇﻥ ﻛﺎﻥ ﻟﻪ ﺃﺥ‪ ‬ﻭﺍﺣﺪ ‪ ،‬ﺃﻭ ﺃﹸﺧﺖ‪ ‬ﻭﺍﺣﺪﺓ‬
‫‪..‬‬
‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ) ‪ ( »'s#»n=Ÿ2 ß^u‘qãƒ‬ﺑﹺﻬﺬﻩ‪ ‬ﺍﻟﺼﻴﻐﺔ‪ ‬ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ‪ ،‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺻﺤ‪‬ﺔ‪ ‬ﻣـﺎ‬
‫ﻧﺬﻫﺐ‪ ‬ﺇﻟﻴﻪ ﰲ ﺗﻔﺴﲑﻧﺎ ﻟﻠﻜﻼﻟﺔ‪ ‬ﰲ ﺍﻵﻳﺔ ) ‪ ( ١٢‬ﻣﻦ ﺳﻮﺭﺓ‪ ‬ﺍﻟﻨﺴﺎﺀ ‪ ..‬ﻓﺎﳌﲑﺍﺙﹸ ﻳﺬﻫﺐ‪ ‬ﺟﺰ ٌﺀ‬
‫ﻣﻨﻪ – ﻭﻻ ﻳﺬﻫﺐ‪ ‬ﻛﹸﻠﱡﻪ – ﺧﺎﺭﺝ‪ ‬ﺳﺎﺣﺔ‪ ‬ﺍﳌﲑﺍﺙ‪ ‬ﺍﻷﺳﺎﺳﻴ‪‬ﺔ ) ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﺰﻭﺝ ( ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﳉﺰﺀُ ﻟﻴﺲ ﻣ‪‬ﺤﺪ‪‬ﺩﺍﹰ ﺑﻘﻴﻤﺔ‪ ‬ﻭﺍﺣﺪﺓ ‪ ،‬ﻓﻬﻮ – ﻛﻤﺎ ﺗ‪‬ﺒﲔ‪ ‬ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔﹸ – ﺇﻣ‪‬ﺎ ﺍﻟﺜﻠﺚ ﻭﺇﻣ‪‬ﺎ‬
‫ﺍﻟﺴﺪﺱ ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﻟﺒﺎﻗﻲ ﺩﺍﺧﻞﹶ ﺳﺎﺣﺔ‪ ‬ﺍﳌﲑﺍﺙ‪ ‬ﺍﻷﺳﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻭﻫﻮ ﺣﺼ‪‬ﺔﹸ ﺍﻟﺰﻭﺝ ‪ ..‬ﻓﺎﳌﲑﺍﺙﹸ –‬
‫ﻫﻨﺎ – ﻳ‪‬ﻮﺯ‪‬ﻉ‪ ‬ﺑﲔ ﺍﻟﺴ‪‬ﺎﺣﺘﲔ ‪ ،‬ﻛﻮﻥﹶ ﺍﳊﺎﻟﺔ‪ ‬ﺣﺎﻟﺔﹶ ﻛﻼﻟﺔ ‪ ..‬ﺃﻱ ﺃﻥﱠ ﺍﻟﺰﻭﺝ‪ ‬ﺍﳌﹸﺘ‪‬ـﻮ‪‬ﻓﱠﻰ ﻳ‪‬ـﻮﺭ‪‬ﺙﹸ‬
‫ﻛﻼﻟﺔﹰ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ‪ ‬ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪.. ( »'s#»n=Ÿ2 ß^u‘qム) :‬‬
‫‪ ..‬ﻭﲢﺪﻳﺪ‪ ‬ﺣﺼ‪‬ﺔ‪ ‬ﺍﻹﺧﻮﺓ‪ ‬ﰲ ﺍﻵﻳﺔ ) ‪ ( ١٢‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﲝﻴﺚ ﻻ ﺗﺘﺠﺎﻭﺯ‪ ‬ﺍﻟﺜﻠﺚ‬
‫‪ ،‬ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﺜﻠﺜﲔ ﺳﻴﺬﻫﺒﺎﻥ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻗﺮﺏ‪ ‬ﻣﻦ ﺍﻷﺧﻮﺓ‪ ‬ﰲ ﻣﺴﺄﻟﺔ ﺍﳌﲑﺍﺙ ‪ ..‬ﻭﺍﻷﻗﺮﺏ‪ ‬ﻣﻦ‬
‫ﺍﻷﺧﻮﺓ‪ – ‬ﰲ ﻣﺴﺄﻟﺔ‪ ‬ﺍﳌﲑﺍﺙ – ﻫﻮ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﺰﻭﺝ ‪ ...‬ﻭﳌﹼﺎ ﻛﺎﻧـﺖ ﺍﳌﺴـﺄﻟﺔﹸ‬
‫ﻣﺴﺄﻟﺔﹶ ﻛﻼﻟﺔ ‪ ،‬ﻭﻻ ﻭﺟﻮﺩ ﻷﻱ‪ ‬ﻣﻦ ﺍﻷﺑﻮﻳﻦ ﻭﺍﻷﻭﻻﺩ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﺜﻠﺜﲔ ﻣﻦ ﻧﺼـﻴﺐﹺ‬
 ‫‪٣٨٨ ‬‬
‫ﺍﻟﺰﻭﺝ ‪ ..‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝﹺ ﺃﻥ ﻳﺬﻫﺐ‪ ‬ﺍﻟﻘﺴﻢ‪ ‬ﺍﻷﻛﱪ‪ ‬ﻣﻦ ﺍﳌﲑﺍﺙ‪ ‬ﻣﻦ ﺳـﺎﺣﺔ‪ ‬ﺇﱃ ﺳـﺎﺣﺔ‪‬‬
‫ﺃﺑﻌﺪ‪ ‬ﻋﻦ ﺍﳌﺘﻮﻓﱠﻰ ‪..‬‬
‫‪ ..‬ﻭﺣﺘ‪‬ﻰ ﻟﻮ ﻃﻠﱠﻘﻨﺎ ﻋﻘﻮﻟﹶﻨﺎ ﻭﻗﺒﻠﻨﺎ ﺑﺈﺿﺎﻓﺔ‪ ‬ﺩﻻﻟﺔ‪ ‬ﻛﻠﻤﱵ ) ﻣ‪‬ﻦ‪ ‬ﺃﹸﻣ‪‬ﻪ‪ ( ‬ﺇﱃ ﺩﻻﻻﺕ‪ ‬ﺍﻟﻌﺒﺎﺭﺓ‪‬‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‪ ، ( ×M÷zé& ÷rr& îˆr& ÿ¼ã&s!ur ) ‬ﻭﻛﺎﻥ ﻟﻠﻤﺘﻮﻓﹼﻰ ﺇﺧﻮﺓﹲ ﻣﻦ ﺃﻣ‪‬ﻪ ﻓﻘﻂ ‪ ..‬ﻓﺒﻨﺎﺀً ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺳﻴﺬﻫﺐ‪ ‬ﺛﻠﺜﺎ ﺍﳌﲑﺍﺙ‪ ‬ﺇﱃ ﺳﺎﺣﺔ‪ ‬ﺃﺑﻌﺪ ﻣﻦ ﺳﺎﺣﺔ‪ ‬ﺃﻭﻟﺌﻚ ﺍﻹﺧﻮﺓ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ‪ ‬ﺍﻟﻌﻘﻞﹶ‬
‫ﻭﺍﳌﻨﻄﻖ ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﻛﻮﻧﹺﻪ‪ ‬ﻣ‪‬ﻨﺎﻗﻀﺎﹰ ﻟﺪﻻﻻﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻜﻼﻟﺔﹸ ﰲ ﺍﻵﻳﺔ ) ‪ (١٢‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺗﻌﲏ ﻋﺪﻡ‪ ‬ﻭﺟﻮﺩ‪ ‬ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ ‪،‬‬
‫ﻭﻟﻜﻦ ﻣﻊ ﻭﺟﻮﺩ‪ ‬ﺍﻟﺰﻭﺝ ‪ ..‬ﻓﺎﻵﻳﺔﹸ ﻣﻦ ﺑﺪﺍﻳﺘ‪‬ﻬﺎ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻣﲑﺍﺙﹶ ﺍﻟﺰﻭﺝﹺ ﻣﻦ ﺯﻭﺟﹺﻪ ‪ ،‬ﺇﱃ ﺃﻥ‬
‫ﻳﺼﻞﹶ ﺍﻟﺴﻴﺎﻕ‪ ‬ﻓﻴﻬﺎ ﺇﱃ ﲢﺪﻳﺪ‪ ‬ﺣ‪‬ﺼ‪‬ﺔ‪ ‬ﺍﻟﺰﻭﺝﹺ ﰲ ﺣﺎﻟﺔ‪ ‬ﺍﻟﻜﻼﻟﺔ‪ ‬ﻫﺬﻩ ﻛﺒﺎﻗﻲ ﳌﺎ ﳜﺮﺝ‪ ‬ﻣﻦ ﺳﺎﺣﺔ‪‬‬
‫ﺍﳌﲑﺍﺙ‪ ‬ﺍﻷﺳﺎﺳﻴ‪‬ﺔ ﺇﱃ ﺍﻷﺧﻮﺓ ‪..‬‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺔ ) ‪ (١٧٦‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻧﺮﻯ ﺃﺣﻜﺎﻣﺎﹰ ﻟﻠﻜﻼﻟﺔ‪ ‬ﺍﻟﻜﺎﻣﻠﺔ ‪ ،‬ﺣﻴﺚﹸ‬
‫ﺗ‪‬ﺼ‪‬ﻮ‪‬ﺭ‪ ‬ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ) ‪ .. ( 4 Ï's#»n=s3ø9$#‬ﻓﺎﻟﻜﻼﻟﺔﹸ – ﻫﻨﺎ – ﻛﺎﻣﻠـﺔ ‪ ،‬ﻭﺍﻟﻮﺍﻟـﺪﺍﻥ ﻭﺍﻷﻭﻻﺩ‪‬‬
‫ﻭﺍﻟﺰﻭﺝ‪ ‬ﻛﹸﻠﱡﻬﻢ ﻏﲑ‪ ‬ﻣﻮﺟﻮﺩ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳ‪‬ﻮﺟﺪ‪ ‬ﺃﻱ‪ ‬ﺟﺎﻧﺐﹴ ﻣﻦ ﺍﳊﺠﺐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳜـﺮ ‪‬‬
‫ﺝ‬
‫ﻛﹸﻞﱡ ﺍﳌﲑﺍﺙ‪ ‬ﺧﺎﺭﺝ‪ ‬ﺳﺎﺣﺔ‪ ‬ﺍﳌﲑﺍﺙ ﺍﻷﺳﺎﺳﻴ‪‬ﺔ ) ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟـﺰﻭﺝ ( ‪ ..‬ﻭﻟـﺬﻟﻚ‬
‫) ‪[ä!$|¡ÎSur Zw%y`Íh‘ Zouq÷zÎ) (#þqçR%x. bÎ)ur‬‬ ‫ﺣﲔ ﻭﺟﻮﺩ‪ ‬ﺍﻹﺧﻮﺓ‪ ‬ﺭﺟﺎﻻﹰ ﻭﻧﺴﺎﺀً ‪ ،‬ﻳﺘﻘﺎﲰﻮﻥ ﺍﻹﺭﺙﹶ ‪..‬‬
‫‪.. ( 3 Èû÷üu‹s[RW{$# Åeáym ã@÷WÏB Ì•x.©%#Î=sù‬‬
‫‪ ..‬ﻭﰲ ﺍﻵﻳﺔ‪ ( ١٧٦ ) ‬ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﻴ‪‬ﺖ‪ ‬ﻳ‪‬ﻮﺻـﻒ‪ ‬ﺑـﺎﳍﻼﻙ ‪.. ( y7n=yd (#îtâ•öD$# ÈbÎ) ) ..‬‬
‫ﻓﺠﻤﻴﻊ‪ ‬ﺍﻟﻮﺍﺭﺛﲔ ﺍﻷﺳﺎﺳ‪‬ﻴ‪‬ـﲔ ) ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﺰﻭﺝ ( ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﳛﺠ‪‬ﺒ‪‬ﻬ‪‬ﻢ ﺃﺣـﺪ‪، ‬‬
‫ﻟﻴﺴﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳜﺮﺝ‪ ‬ﻛﻞﱡ ﺍﳌﲑﺍﺙ ﺧﺎﺭﺝ‪ ‬ﺳﺎﺣﺔ‪ ) ‬ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﺰﻭﺝ (‬
‫‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺔ‪ ‬ﺍﻷﻭﱃ ﱂﹾ ﻳ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﺍﳌﻴ‪‬ﺖ‪ ‬ﻓﻴﻬﺎ ﺑﺎﳍﻼﻙ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﻮﺻﻒ‪ ‬ﺑﺄﻧ‪‬ﻪ ﻳ‪‬ﻮﺭ‪‬ﺙﹸ ﻛﻼﻟﺔ ‪..‬‬
‫) ‪ .. ( ×or&t•øB$# Írr& »'s#»n=Ÿ2 ß^u‘qム×@ã_u‘ šc%x. bÎ)ur‬ﻓﺎﳌﻴ‪‬ﺖ‪ – ‬ﰲ ﺍﻵﻳﺔ ) ‪ – ( ١٢‬ﻳ‪‬ﻮﺭ‪‬ﺙﹸ‬
 ‫‪٣٨٩ ‬‬
‫ﻛﻼﻟﺔﹰ ‪ ،‬ﺃﻱ ﳜﺮﺝ‪ ‬ﺟﺰﺀٌ ﻣﻦ ﻣﲑﺍﺛ‪‬ﻪ ﺇﱃ ﺍﻟﻜﻼﻟﺔ ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﻛﻼﻟﺔﹲ ﺟﺰﺋﻴ‪‬ﺔﹲ ‪ ،‬ﻷﻧ‪‬ﻪ‪ ‬ﻳﺒﻘﻰ ﺟـﺰﺀٌ‬
‫ﻣﻦ ﺍﳌﲑﺍﺙ ﰲ ﺳﺎﺣﺘﻪ ﺍﻷﺻﻠﻴﺔ ) ﺳﺎﺣﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﺰﻭﺝ ( ‪ ،‬ﻭﻫﻮ ﺣﺼﺔﹸ ﺍﻟﺰﻭﺝ‬
‫‪..‬‬
‫‪ ..‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﱢﺪ‪ ‬ﺃﻥﱠ ﺍﻵﻳﺔﹶ ) ‪ (١٧٦‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺣﺎﻟﺔﹶ ﺍﻟﻜﻼﻟﺔ‪ ‬ﺍﻟﻜﺎﻣﻠـﺔ‪ ‬ﺍﻟـﱵ‬
‫ﳜﺮﺝ‪ ‬ﻓﻴﻬﺎ ﺍﳌﲑﺍﺙﹸ ﻛﺎﻣﻼﹰ ﺧﺎﺭﺝ‪ ‬ﺳﺎﺣﺔ ) ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﺰﻭﺝ ( ‪ ،‬ﺃﻱ ﺣﺎﻟﺔﹶ ﻋـﺪﻡﹺ‬
‫ﻭﺟﻮﺩ ﺍﻟﺰﻭﺝ ‪ ،‬ﻫﻮ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ) ‪ ، ( 4 Ó$s!ur $ol°; `ä3tƒ öN©9 bÎ) !$ygèOÌ•tƒ uqèdur‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ‪ ..‬ﻓﺎﳌﲑﺍﺙﹸ ﻛﺎﻣﻼﹰ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺬﻫﺐ‪ ‬ﺧـﺎﺭﺝ ﺳـﺎﺣﺔ ) ﺍﻟﻮﺍﻟـﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ‬
‫ﻭﺍﻟﺰﻭﺝ ( ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﲤﺎﻣﺎﹰ ﻭﺟﻮﺩ‪ ‬ﺍﻟﺰﻭﺝ ‪ ..‬ﻓﻠﻮ ﻭ‪‬ﺟﺪ‪ ‬ﺍﻟﺰﻭﺝ‪ ‬ﳊﺠﺐ‪ ‬ﺟﺰﺀﺍﹰ ﻣـﻦ ﻫـﺬﺍ‬
‫ﺍﳌﲑﺍﺙ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﳊﺎﻟﺔ‪ ‬ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ‪‬ﻫﺎ ﺍﻵﻳﺔﹸ ) ‪ ( ١٢‬ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﻮﻝﹸ ﺑﺄﻥﱠ ﺍﻵﻳﺔﹶ ﺍﻷﻭﱃ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺍﻷﺥ‪ ‬ﻭﺍﻷﺧﺖ‪ ‬ﻣﻦ ﺍﻷﻡ ‪ ..‬ﺃﻱ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫) ‪ÿ¼ã&s!ur ×or&t•øB$# Írr& »'s#»n=Ÿ2 ß^u‘qム×@ã_u‘ šc%x. bÎ)ur‬‬ ‫) ‪ ( ×M÷zé& ÷rr& îˆr& ÿ¼ã&s!ur‬ﰲ ﻗﻮﻟ‪‬ﻪ ﺗﻌﺎﱃ‬
‫&‪ ] ( ×M÷zé& ÷rr& îˆr‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ١٢ :‬ﺗﻌﲏ ﺃﺧﺎﹰ ﻭﺃﺧﺘﺎﹰ ﻣﻦ ﺃﹸﻣ‪‬ﻪ ‪ ،‬ﻭﺫﻟﻚ ﺑﺈﺿﺎﻓﺔ‪ ‬ﺩﻻﻟﺔ‪ ‬ﻛﻠﻤﱵ )‬
‫ﻣﻦ ﺃﹸﻣ‪‬ﻪ ( ﺇﱃ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝﹸ ﻳﻌﲏ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ – ‬ﺃﻥﱠ ﻋﺒﺎﺭﺍ ‪‬‬
‫ﺕ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ﻧﺎﻗﺼﺔﹲ ‪ ،‬ﻭ‪‬ﻧ‪‬ﻜﹶﻤ‪‬ﻠﹸﻬﺎ ﺑﹺﻜﻠﻤﺎﺕ‪ ‬ﻣﻦ ﺟﻴﻮﺑﹺﻨﺎ ‪ ..‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﲤﺎﻣﺎﹰ ﻣـﻊ ﻣ‪‬ﻄﻠـﻖﹺ‬
‫ﺍﻟﺼﻴﺎﻏﺔ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻣﻊ ﻛﻮﻥ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ﻛﺎﻣﻼﹰ ﺗﺎﻣ‪‬ﺎﹰ ﻧﺰ‪‬ﻟﻪ ﺍﷲُ ﺗﻌﺎﱃ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ‬
‫‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻋﲔ ﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪ ،‬ﻭﻣﻦ ﺑﻌﺪ ﻣﻮﺍﺿﻌﻪ ‪..‬‬
‫‪ÿ¼ã&s!ur ×or&t•øB$# Írr& »'s#»n=Ÿ2 ß^u‘qム×@ã_u‘ šc%x. bÎ)ur‬‬ ‫‪ ..‬ﻭﺍﻻﺣﺘﺠﺎﺝ‪ ‬ﺑﺎﻟﻌﺒﺎﺭﺓ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫&‪âä!%Ÿ2uŽà° ôMßgsù y7Ï9ºsŒ `ÏB uŽsYò2r& (#þqçR%Ÿ2 bÎ*sù 4 â¨ß‰•¡9$# $yJßg÷YÏiB 7‰Ïnºur Èe@ä3Î=sù ×M÷zé& ÷rr& îˆr‬‬

‫‪ ، ( 4 Ï]è=›W9$# ’Îû‬ﺍﻟﱵ ﻳﺘﺴﺎﻭﻯ ﻓﻴﻬﺎ ﻧﺼﻴﺐ‪ ‬ﺍﻟﺬﻛﻮﺭﹺ ﻭﺍﻹﻧﺎﺙ ‪ ،‬ﻋﻠﻰ ﺃﻥﹼ ﺍﻹﺧﻮﺓﹶ ﺍﳌﻌﻨﻴﲔ ‪ ،‬ﻫ‪‬ﻢ‬
‫ﺃﺧﻮﺓ ﻣﻦ ﺍﻷﻡ ‪ ،‬ﺑﻨﺎﺀً ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺴﺎﻭﻱ ‪ ..‬ﻫﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ‪ ‬ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ‪ ..‬ﻓﺘﻤﺎﺛﻞﹸ ﺣﺼ‪‬ﺔ‪‬‬
 ‫‪٣٩٠ ‬‬
‫ﺍﻷﺧﻮﺓ‪ ‬ﺫﻛﻮﺭﺍﹰ ﻭﺇﻧﺎﺛﺎﹰ ‪ ،‬ﻟﻴﺲ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺗﻐﻴﲑﹺ ﺩﻻﻻﺕ‪ ‬ﻛﻠﻤﱵ ) &‪ ( ×M÷zé& ÷rr& îˆr‬ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻟﺘﺼﺒﺢ‪ ‬ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻹﺧﻮﺓ‪ ‬ﻣﻦ ﺍﻷﻡ ‪..‬‬
‫) ‪7‰Ïnºur Èe@ä3Ï9 Ïm÷ƒuqt/L{ur‬‬ ‫‪ ..‬ﺃﱂ ﺗﺘﻤﺎﺛﻞ ﺣﺼ‪‬ﺘﺎ ﺍﻷﺑﻮﻳﻦ ﺣﲔ ﻭﺟﻮﺩ‪ ‬ﻭﻟـﺪ‪ ‬ﻟﻠﻤـﻮﺭﻭﺙ ‪:‬‬
‫‪ ] ( 4 Ó$s!ur ¼çms9 tb%x. bÎ) x8t•s? $£JÏB â¨ß‰•¡9$# $yJåk÷]ÏiB‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ١١ :‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﱂ ﺗﺘﻤﺎﺛﻞ‬
‫) ‪ÏmÏiBT|sù çn#uqt/r& ÿ¼çmrOÍ‘urur Ó$s!ur ¼ã&©! `ä3tƒ óO©9 bÎ*sù‬‬ ‫ﺑﻪ ﺣﺼ‪‬ﺘﺎﳘﺎ ﰲ ﺣﺎﻟﺔ‪ ‬ﻋﺪﻡﹺ ﻭﺟﻮﺩ‪ ‬ﺍﻟﻮﻟـﺪ ‪:‬‬
‫‪ ] ( 3 AûøïyŠ ÷rr& !$pkÍ5 ÓÅ»qム7p§‹Ï¹ur ω÷èt/ .`ÏB 4 â¨ß‰•¡9$# ÏmÏiBT|sù ×ouq÷zÎ) ÿ¼ã&s! tb%x. bÎ*sù 4 ß]è=›W9$#‬ﺍﻟﻨﺴﺎﺀ‬
‫‪.. [ ١١ :‬‬
‫‪ ..‬ﻓﻬﻞ ﺗﻐﻴﲑ‪ ‬ﺣﺼﺺ ﻣﲑﺍﺙ ﺍﻷﺑﻮﻳﻦ ﺑﲔ ﻫﺎﺗﲔ ﺍﳊﺎﻟﺘﲔ ‪ ،‬ﻳـﺪﻓﻌﻨﺎ ﺇﱃ ﺍﻟﻘـﻮﻝ ﺑﹺـﺄﻥﱠ‬
‫ﺍﻷﺑﻮﻳﻦ ﳜﺘﻠﻔﺎﻥ ﻣﻦ ﺣﺎﻟﺔ‪ ‬ﺇﱃ ﺃﹸﺧﺮﻯ ؟ !!! ‪ ..‬ﻫﺬﺍ ﻏﲑ‪ ‬ﻣﻌﻘﻮﻝﹴ ﺃﺑﺪﺍﹰ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﺃﺭﺍﺩ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ – ﰲ ﺍﻵﻳﺔ ) ‪ ( ١٢‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ – ﺍﻷﺥ‪ ‬ﻭﺍﻷﺧﺖ‪ ‬ﻣﻦ ﺍﻷﻡ‬
‫ﻟﻘﺎﻝ ‪ ) :‬ﻭ‪‬ﻟﹶﻪ‪ ‬ﺃﹶﺥ‪ ‬ﺃﹶﻭ‪ ‬ﺃﹸﺧ‪‬ﺖ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺃﹸﻣ‪‬ﻪ ( ‪ ..‬ﻓﻔﻲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻧﺮﻯ ﺃﻥﱠ‬
‫ﺍﳊﺪﻳﺚﹶ ﻋﻦ ﺍﻷﺥﹺ ﻣﻦ ﺍﻷﺏ ‪ ،‬ﻳﺄﰐ ﺑﺼﻴﺎﻏﺔ‪ ‬ﻗﺮﺁﻧﻴ‪‬ﺔ‪ ‬ﻓﻴﻬﺎ ﻛﻠﻤﺎﺕ‪ ‬ﻣﺮﺳﻮﻣﺔﹲ ﺗ‪‬ﺒﻴ‪‬ﻦ‪ ‬ﺃﻥﱠ ﻫﺬﺍ‬
‫‪Ÿwr& 4 öNä3‹Î/r& ô`ÏiB Nä3©9 8ˆr'Î/ ’ÎTqçGø•$# tA$s% öNÏdΗ$ygpg¿2 Nèdt“£gy_ $£Js9ur‬‬ ‫ﺍﻷﺥ‪ ‬ﻫ‪‬ﻮ‪ ‬ﻣﻦ ﺍﻷﺏ ‪) :‬‬
‫?‪ ] ( tû,Î!Í”\ßJø9$# çŽö•yz O$tRr&ur Ÿ@ø‹s3ø9$# ’Îûré& þ’ÎoTr& šc÷rt•s‬ﻳﻮﺳﻒ ‪.. [ ٥٩ :‬‬
‫) ‪÷rr& îˆr& ÿ¼ã&s!ur ×or&t•øB$# Írr& »'s#»n=Ÿ2 ß^u‘qム×@ã_u‘ šc%x. bÎ)ur‬‬ ‫‪ ..‬ﻭﻫﻜﺬﺍ ﻓﻘﻮﻟﹸﻪ‪ ‬ﺗﻌـﺎﱃ ‪:‬‬
‫&‪ ، ( ×M÷zé‬ﻳﻌﲏ ﺃﺧﺎﹰ ﺃﻭ ﺃﹸﺧﺘﺎﹰ ﺩﻭﻥ ﺃﻱ‪ ‬ﲤﻴﻴﺰ ‪ ،‬ﺳﻮﺍﺀٌ ﻛﺎﻧﺎ ﻣﻦ ﺍﻷﺏ ﻭﺍﻷﻡ ‪ ،‬ﺃﻡ ﻣﻦ ﺍﻷﺏ ‪،‬‬
‫ﺃﻡ ﻣﻦ ﺍﻷﻡ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻵﻳﺔﹸ ﺍﻷُﻭﱃ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺣﺎﻟﺔﹶ ﺍﻟﻜﻼﻟﺔ‪ ‬ﺍﳉﺰﺋﻴ‪‬ﺔ‪ ، ‬ﺣﲔ ﻋـﺪﻡﹺ ﻭﺟـﻮﺩ‪ ‬ﺍﻟﻮﺍﻟـﺪﻳﻦ‬
‫ﻭﺍﻷﻭﻻﺩ ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺰﻭﺝ ‪ ..‬ﻭﺍﻵﻳﺔﹸ ﺍﻟﺜﺎﻧﻴﺔﹸ ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺣﺎﻟﺔﹶ ﺍﻟﻜﻼﻟﺔ‪ ‬ﺍﻟﻜﺎﻣﻠﺔ‪ ‬ﺣﲔ‬
‫ﻋﺪﻡﹺ ﻭﺟﻮﺩ‪ ‬ﺃﻱ‪ ‬ﻣﻦ‪ ‬ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﺰﻭﺝ ‪..‬‬
 ٣٩١ 
‫ ﻭﺟﻌﻞ‬، ( @@ä. ¾ÏmÎ/ $¨ZtB#uä ) ‫ﺒﺎﻉ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ‬‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻋﺪﻡ ﺍﺗ‬
‫ﻱ ﺇﱃ ﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ‬‫ ﺳﻴﺆﺩ‬، ‫ﻢ ﻣﻌﻴﺎﺭﺍﹰ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺃﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺭﻭﺍﻳﺎ‬
‫ ﺍﻟﻘﺮﺁﱐﹼ ﺍﻟﺬﻱ ﺗﻜﻔﹼﻞ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﰲ ﺗﻨﺎﻭﻟﻨﺎ ﻷﺣﻜﺎﻡ ﺍﻟﻨﺺ‬، ‫ ﻭﻣﻦ ﺑﻌﺪ ﻣﻮﺍﺿﻌﻪ‬، ‫ﻋﻦ ﻣﻮﺍﺿﻌﻪ‬
.. ‫ﲝﻔﻈﻪ‬
$ $ $
‫ ﺃﻥ‬‫ﺮ ﺍﳊﻖ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺑﺪ‬‫ ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺘﺪﺑ‬..
‫ ﻧﺮﻯ ﺃﻥ ﺍﳌﻌﻨﻴﲔ ﻻ‬، ‫ ﰲ ﺍﻟﻨﺼﲔ ﺍﻟﺘﺎﻟﻴﲔ‬..... ( @@ä. ¾ÏmÎ/ $¨ZtB#uä ) ‫ﻳﻜﻮﻥ ﻣﻨﻄﻠﻘﺎﹰ ﻣﻦ ﻣﺒﺪﺃ‬
.. ‫ﻳﻜﻠﻤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
¸x‹Î=s% $YYoÿsS ¾ÏmÎ/ šcrçŽtIô±o„ur É=»tGÅ6ø9$# z`ÏB ª!$# tAt“Rr& !$tB tbqßJçFõ3tƒ šúïÏ%©!$# ¨bÎ) )
Ÿwur ÏpyJ»uŠÉ)ø9$# tPöqtƒ ª!$# ÞOßgßJÏk=x6ムŸwur u‘$¨Z9$# žwÎ) óOÎgÏRqäÜç/ ’Îû šcqè=ä.ù'tƒ $tB y7Í´¯»s9'ré&

[ ١٧٤ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬íOŠÏ9r& ë>#x‹tã óOßgs9ur ÷LÏi‹Åe2t“ãƒ

’Îû öNßgs9 t,»n=yz Ÿw š•Í´¯»s9'ré& ¸x‹Î=s% $YYyJrO öNÍkÈ]»yJ÷ƒr&ur «!$# ωôgyèÎ/ tbrçŽtIô±o„ tûïÏ%©!$# ¨bÎ) )
ëU#x‹tã óOßgs9ur óOÎg‹Åe2t“ムŸwur ÏpyJ»uŠÉ)ø9$# tPöqtƒ öNÍköŽs9Î) ã•ÝàZtƒ Ÿwur ª!$# ãNßgßJÏk=x6ムŸwur Íot•ÅzFy$#

uqèd $tBur É=»tGÅ6ø9$# z`ÏB çnqç7|¡óstGÏ9 É=»tFÅ3ø9$$Î/ OßgtFt^Å¡ø9r& tb¼âqù=tƒ $Z)ƒÌ•xÿs9 óOßg÷ZÏB ¨bÎ)ur ÇÐÐÈ ÒOŠÏ9r&

«!$# ’n?tã tbqä9qà)tƒur «!$# ωYÏã ô`ÏB uqèd $tBur «!$# ωYÏã ô`ÏB uqèd šcqä9qà)tƒur É=»tGÅ3ø9$# šÆÏB

[ ٧٨ – ٧٧ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tbqßJn=ôètƒ öNèdur z>É‹s3ø9$#

tAt“Rr& !$tB tbqßJçFõ3tƒ ) : ‫ﻬﻢ‬‫ﲔ ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﻌﻨﻴﲔ ﻳﺼﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧ‬‫ ﻭﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼ‬..
«!$# ωôgyèÎ/ tbrçŽtIô±o„ ) : ‫ ﻭﺑــ‬،، y(
‫ﻬﻢ‬‫ـﺄﻧ‬ ¸x‹Î=s% $YYoÿsS ¾ÏmÎ/ šcrçŽtIô±o„ur É=»tGÅ6ø9$# z`ÏB ª!$#

z`ÏB çnqç7|¡óstGÏ9 É=»tFÅ3ø9$$Î/ OßgtFt^Å¡ø9r& tb¼âqù=tƒ ) : ‫ﻬﻢ‬‫ ﻭﺑــــﺄﻧ‬،، ( ¸x‹Î=s% $YYyJrO öNÍkÈ]»yJ÷ƒr&ur
 ٣٩٢ 
«!$# ωYÏã ô`ÏB uqèd $tBur «!$# ωYÏã ô`ÏB uqèd šcqä9qà)tƒur É=»tGÅ3ø9$# šÆÏB uqèd $tBur É=»tGÅ6ø9$#

‫ﺰﻫﻢ ﺣﱴ ﻋﻦ ﻏﲑﻫـﻢ‬‫ ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﲤﻴ‬.. ( tbqßJn=ôètƒ öNèdur z>É‹s3ø9$# «!$# ’n?tã tbqä9qà)tƒur
.. ‫ ﻓﻬﺆﻻﺀ ﻳﺘﺎﺟﺮﻭﻥ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻔﺘﺮﻭﻥ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ‬.. ‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‬
.. ‫ﺬﻩ ﺍﻟﺼﻔﺎﺕ‬ ‫ﺼﺎﻓﻬﻢ‬‫ﻓﻠﻴﺲ ﻛﻞﱡ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺩﺧﻠﻮﺍ ﺍﻟﻨﺎﺭ ﻻﺗ‬
‫ـﲔ‬‫ﲔ ﰲ ﺍﻟﻨﺼ‬‫ﲔ ﺍﻟﺘﺎﻟﻴﲔ ﻫﻢ ﺁﺧﺮﻭﻥ ﳜﺘﻠﻔﻮﻥ ﻋﻦ ﺍﳌﻌﻨـﻴ‬‫ﻮﻥ ﰲ ﺍﻟﻨﺼ‬‫ ﺑﻴﻨﻤﺎ ﺍﳌﻌﻨﻴ‬..
.. ‫ﺍﻟﺴﺎﺑﻘﲔ‬
4’n?tã (#qàÿÏ%ãr øŒÎ) #“t•s? öqs9ur ÇËÒÈ tûüÏOqãèö7yJÎ/ ß`øtwU $tBur $u‹÷R‘‰9$# $oYè?$uŠym žwÎ) }‘Ïd ÷bÎ) (#þqä9$s%ur )

öNçFZä. $yJÎ/ z>#x‹yèø9$# (#qè%rä‹sù tA$s% 4 $uZÎn/u‘ur 4’n?t/ (#qä9$s% 4 Èd,ysø9$$Î/ #x‹»yd }§øŠs9r& tA$s% 4 öNÍkÍh5u‘

[ ٣٠ – ٢٩ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbrã•àÿõ3s?

4 âä!$u‹Ï9÷rr& ÿ¾ÏmÏRrߊ `ÏB ¼çms9 }§øŠs9ur ÇÚö‘F{$# ’Îû 9“Éf÷èßJÎ/ }§øŠn=sù «!$# zÓÅç#yŠ ó=Ågä† žw `tBur )

öNs9ur uÚö‘F{$#ur ÅVºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# ©!$# ¨br& (#÷rt•tƒ óOs9urr& ÇÌËÈ AûüÎ7•B 9@»n=|Ê ’Îû š•Í´¯»s9'ré&

tPöqtƒur ÇÌÌÈ Ö•ƒÏ‰s% &äóÓx« Èe@ä. 4’n?tã ¼çm¯RÎ) #’n?t/ 4 4’tAöqyJø9$# }‘Å¿øtä† br& #’n?tã A‘ω»s)Î/ £`ÎgÉ)ù=sƒ¿2 zÓ÷ëtƒ

(#qè%rä‹sù tA$s% 4 $oYÎn/u‘ur 4’n?t/ (#qä9$s% ( Èd,ysø9$$Î/ #x‹»yd }§øŠs9r& Í‘$¨Z9$# ’n?tã (#rã•xÿx. tûïÏ%©!$# ÞÚt•÷èãƒ

[ ٣٤ – ٣٢ ‫ ( ] ﺍﻷﺣﻘﺎﻑ‬tbrã•àÿõ3s? óOçFZä. $yJÎ/ z>#x‹yèø9$#

‫ ﲣﺘﻠـﻒ ﻋـﻦ‬، ‫ﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨـﺎﺭ‬‫ﺭﺍﻥ ﻧﻮﻋﻴ‬‫ﺎﻥ ﻛﻤﺎ ﻧﺮﻯ ﻳﺼﻮ‬‫ ﻓﻬﺬﺍﻥ ﺍﻟﻨﺼ‬..
‫ ﻭﻟﺬﻟﻚ ﻻ ﳚﻮﺯ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻤﺎﻳﺰ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ﻣﻦ ﺃﻫـﻞ‬.. ‫ﺔ ﺍﻟﺴﺎﺑﻘﺔ‬‫ﺍﻟﻨﻮﻋﻴ‬
‫ ﻛﺎﻟﻘﻮﻝ ﻣﺜﻼﹰ ﺑﺄﻥﱠ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﻟﻪ ﻣﻌﲎ ﺁﺧـﺮ‬، ‫ﺍﻟﻨﺎﺭ ﻭﺫﻟﻚ ﳓﻮ ﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ‬
، ‫ﺲ ﺑﻌﻀﻬﻢ ﻋﻠـﻰ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ‬‫ ﻛﻤﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﻠﺒ‬، ‫ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﺃﻣﺎﻛﻦ ﺃﹸﺧﺮﻯ‬
.. ‫ﺔ ﺣﱴ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺔ ﺃﺭﺍﺩﻭﺍ ﺟﻌﻠﻬﺎ ﺣﺠ‬‫ﺍﻧﺘﺼﺎﺭﺍﹰ ﻷﻗﻮﺍﻝ ﺗﺎﺭﳜﻴ‬
 ‫‪٣٩٣ ‬‬
‫‪ ..‬ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ‪ ..‬ﻳﺘﺨﻴ‪‬ﻞ ﺑﻌﻀﻬﻢ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﺍﻟﺘﺎﱄ ﻣ‪‬ﺨﺼ‪‬ـﺺ ﰲ ﺣﺎﺩﺛـﺔ‬
‫ﺗﺎﺭﳜﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ ‪..‬‬
‫) * )‪yy$oYã_ Ÿxsù t•yJtFôã$# Írr& |MøŠt7ø9$# ¢kym ô`yJsù ( «!$# ͬ̕!$yèx© `ÏB nourö•yJø9$#ur $xÿ¢Á9$# ¨bÎ‬‬

‫‪ ] ( íOŠÎ=tã í•Ï.$x© ©!$# ¨bÎ*sù #ZŽö•yz tí§qsÜs? `tBur 4 $yJÎgÎ/ š’§q©Ütƒ br& Ïmø‹n=tã‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٥٨ :‬‬
‫‪ ..‬ﺃﺻﺤﺎﺏ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺍﺛﻲ ﺍﳉﻤﻌﻲ ﺍﳌﺒﲏ ﻋﻠﻰ ﺗﻐﻴﻴﺐ ﺍﻟﻌﻘﻞ ﻭﺍﺟﺘـﺮﺍﺭ ﺍﳌـﻮﺭﻭﺙ ﻻ‬
‫ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺍﻟﺘﺸﺪﻳﺪ ﰲ ﻛﻠﻤﺔ ) ‪ ، ( š’§q©Ütƒ‬ﻭﻻ ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺣﻘﻴﻘﺔ ﻫﻲ ﺃﻥﱠ ﺯﻳﺎﺩﺓ ﺍﳌﺒﲎ‬
‫ﺗﻘﺘﻀﻲ ﺯﻳﺎﺩﺓ ﺍﳌﻌﲎ ‪ ،‬ﻷﻥﱠ ﻣﻨﻬﺠﻬﻢ ﳝﻨﻌﻬﻢ ﻣﻦ ﺫﻟﻚ ‪ ..‬ﻓﺎﻟﺬﻱ ﻻ ﺟ‪‬ﻨﺎﺡ ﻋﻠﻴﻪ ﻫﻮ ﺍﻟﺘﻄﻮ‪‬ﻑ‬
‫) ‪ ، ( š’§q©Ütƒ‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ‪ ، ( 4 $yJÎgÎ/ š’§q©Ütƒ br& Ïmø‹n=tã yy$oYã_ Ÿxsù‬ﻭﱂ ﻳﻘـﻞ )‬
‫ﺃﻥ ﻳ‪‬ﻄﹸﻮﻑ‪ ‬ﻤﺎ ( ‪ ..‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺰﻳﺎﺩﺓ ﺍﳌﺒﲎ ﺑﺎﻟﺘﺸﺪﻳﺪ ) ‪ ( š’§q©Ütƒ‬ﺷﺄ‪‬ﺎ ﺷﺄﻥ ﻛﻠﻤـﺔ‬
‫‪(#qèù§q©Üu‹ø9ur öNèdu‘rä‹çR (#qèùqã‹ø9ur öNßgsWxÿs? (#qàÒø)u‹ø9 ¢OèO‬‬ ‫) ‪ ( (#qèù§q©Üu‹ø9ur‬ﰲ ﻗﻮﻟــﻪ ﺗﻌــﺎﱃ ‪) :‬‬
‫‪ ] ( È,ŠÏFyèø9$# ÏMøŠt7ø9$$Î/‬ﺍﳊﺞ ‪.. [ ٢٩ :‬‬
‫‪ ..‬ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﺴﻴﺎﻕ ﺍﶈﻴﻂ ‪‬ﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ]] ) ‪( (#qèù§q©Üu‹ø9ur ) ،، ( š’§q©Ütƒ‬‬
‫[[ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺍﳌﻌﲏ ﻫﻮ ﺍﻟﻄﻮﺍﻑ ﺍﻟﺰﺍﺋﺪ ﻋﻦ ﺍﻟﻔﺮﻳﻀﺔ ﺗﻄﻮ‪‬ﻋﺎﹰ ‪..‬‬
‫ﻓﻴﻬﺎ ) ‪í•Ï.$x© ©!$# ¨bÎ*sù #ZŽö•yz tí§qsÜs? `tBur‬‬ ‫‪ ..‬ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( íOŠÎ=tã‬ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴ‪‬ﺔ ‪ ،‬ﻭﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﱠ ﺍﳌﻌﲏ ﺑﻜﻠﻤﺔ ) ‪ ، ( š’§q©Ütƒ‬ﻫﻮ ﺍﻟﺘﻄـﻮ‪‬ﻉ‬
‫ﺍﻟﺰﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻀﺔ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﻯ ﺃﻥﱠ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( (#qèù§q©Üu‹ø9ur‬ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺘﻄﻮ‪‬ﻉ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ‬
‫ﻣﻨﺎﺳﻚ ﺍﳊﺞ ‪..‬‬
 ‫‪٣٩٤ ‬‬
‫) ‪?dksù Èe@ä. `ÏB šúüÏ?ù'tƒ 9•ÏB$|Ê Èe@à2 4’n?tãur Zw%y`Í‘ š‚qè?ù'tƒ Ædkptø:$$Î/ Ĩ$¨Y9$# ’Îû bÏiŒr&ur‬‬

‫‪Nßgs%y—u‘ $tB 4’n?tã BM»tBqè=÷è¨B 5Q$-ƒr& þ’Îû «!$# zNó™$# (#rã•à2õ‹tƒur öNßgs9 yìÏÿ»oYtB (#r߉ygô±uŠÏj9 ÇËÐÈ 9,ŠÏJtã‬‬

‫‪öNßgsWxÿs? (#qàÒø)u‹ø9 ¢OèO ÇËÑÈ uŽ•É)xÿø9$# }§Í¬!$t6ø9$# (#qßJÏèôÛr&ur $pk÷]ÏB (#qè=ä3sù ( ÉO»yè÷RF{$# ÏpyJ‹Îgt/ .`ÏiB‬‬

‫[ ‪..‬‬ ‫‪ ] ( È,ŠÏFyèø9$# ÏMøŠt7ø9$$Î/ (#qèù§q©Üu‹ø9ur öNèdu‘rä‹çR (#qèùqã‹ø9ur‬ﺍﳊﺞ ‪٢٩ – ٢٧ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗ‪‬ﺆﺧ‪‬ﺬ ﻣﻦ ﺍﻟﺘﺪﺑ‪‬ﺮ ﺍﳊﻖ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻴﺲ ﻣﻦ‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺃﻗﻮﺍﻝ ﺍﻟﻘﺎﺋﻠﲔ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫ﻭﺧﺮﻭﺝ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘـﺮﺁﱐ ﺍﻟﺴـﻠﻴﻢ ) ‪ ، ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻟـﻴﺲ‬
‫ﻣﻘﺘﺼﺮﺍﹰ ﻋﻠﻰ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻟﻠﻤﻮﺭﻭﺛﺎﺕ ‪ ،‬ﻓﻬﻨﺎﻙ ﺧﺮﻭﺝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻋـﱪ ﺗﻮﻟﻴـﻒ‬
‫ﺩﻻﻻﺕ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﻓﻖ ﺃﻫﻮﺍﺀ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ‪..‬‬
‫‪4’n?tã £`ÏdÌ•ßJ胿2 tûøóÎŽôØu‹ø9ur‬‬ ‫ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﰲ ﺗﻔﺴﲑ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫_‪ ] ( ( £`ÍkÍ5qãŠã‬ﺍﻟﻨﻮﺭ ‪ [ ٣١ :‬ﻣﺬﺍﻫﺐ ﺗﺎﺋﻬﺔ ‪ ..‬ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺇﻥﱠ ﺍﳉﻴﻮﺏ ﺍﻟﱵ ﺗ‪‬ﻄﻠﹶﺐ ﺗﻐﻄﻴﺘﻬﺎ ﻫﻲ‬
‫ﺍﳌﻮﺍﺿﻊ ﺍﻟﺘﺎﻟﻴﺔ ‪ ) :‬ﻣﺎ ﺑﲔ ﺍﻟﺜﺪﻳﲔ ‪ ،‬ﻭﲢﺖ ﺍﻟﺜﺪﻳﲔ ‪ ،‬ﻭﲢﺖ ﺍﻹﺑﻄﲔ ‪ ،‬ﻭﺍﻟﻔﺮﺝ ‪ ،‬ﻭﺍﻹﻟﻴﺘﲔ‬
‫( ‪ ..‬ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥﱠ ﺍﻟﺰﻳﻨﺔ ﻫﻲ ﺟﺴﺪ ﺍﳌﺮﺃﺓ ﻛﻠﹼﻪ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺰﻳﻨﺔ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻇﺎﻫﺮ ﺑﺎﳋﻠﻖ‬
‫ﻛﺎﻟﺮﺃﺱ ﻭﺍﻟﺒﻄﻦ ﻭﺍﻟﻈﻬﺮ ﻭﺍﻟﺮﺟﻠﲔ ﻭﺍﻟﻴﺪﻳﻦ ‪ ،‬ﻭﻗﺴﻢ ﻏﲑ ﻇﺎﻫﺮ ﺑﺎﳋﻠﻖ ‪ ،‬ﻭﻫﻮ ﺍﳉﻴﻮﺏ ﺍﻟﱵ‬
‫ﰎﹼ ﺫﻛﺮﻫﺎ ‪..‬‬
‫‪tûüÏZÏB÷sßJø9$# Ïä!$|¡ÎSur y7Ï?$uZt/ur y7Å_ºurø—X{ @è% •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ‬‬ ‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ] ( 4 £`ÎgÎ6•Î6»n=y_ `ÏB £`ÍköŽn=tã šúüÏRô‰ãƒ‬ﺍﻷﺣﺰﺍﺏ ‪ ، [ ٥٩ :‬ﻓﻘﺪ ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧ‪‬ﻬﺎ ﻟﻴﺴﺖ ﺗﺸﺮﻳﻌﻴ‪‬ﺔ‬
‫‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﺗﻌﻠﻴﻤﻴ‪‬ﺔ ‪ ،‬ﻓﺎﳋﻄﺎﺏ ﺟﺎﺀ ﰲ ﻣﻘﺎﻡ ﺍﻟﻨﺒﻮ‪‬ﺓ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﻟﻴﺲ‬
‫ﺣﺮﺍﻣﺎﹰ ﻭﻻ ﺣﻼﻻﹰ ﻭﺇﻧ‪‬ﻤﺎ ﺗﻌﻠﻴﻤﺎﺕ ﻟﺪﻓﻊ ﺍﻷﺫﻯ ‪..‬‬
 ‫‪٣٩٥ ‬‬
‫‪ ..‬ﺇﻥﹼ ﺃﻭ‪‬ﻝ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺒﺤﺜﻲ ﻏﲑ ﺍﻟﺴﻠﻴﻢ ﺃﻧ‪‬ﻪ ﰎﹼ ﺇﺑﻌﺎﺩ ﺩﻻﻻﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫) ‪4 £`ÎgÎ6•Î6»n=y_ `ÏB £`ÍköŽn=tã šúüÏRô‰ãƒ tûüÏZÏB÷sßJø9$# Ïä!$|¡ÎSur y7Ï?$uZt/ur y7Å_ºurø—X{ @è% •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ‬‬

‫‪ ] ( $VJŠÏm§‘ #Y‘qàÿxî ª!$# šc%x.ur 3 tûøïsŒ÷sムŸxsù z`øùt•÷èムbr& #’oT÷Šr& y7Ï9ºsŒ‬ﺍﻷﺣﺰﺍﺏ ‪، [ ٥٩ :‬‬
‫ﻭﺫﻟﻚ ﲝﺠ‪‬ﺔ ﺃﻧ‪‬ﻬﺎ ﺗﺒﺪﺃ ﺑﺎﳋﻄﺎﺏ ) ‪ ، ( •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ‬ﺩﻭﻥ ﺍﻟﺼﻴﺎﻏﺔ ) * ‪( ãAqß™§•9$# $yg•ƒr'¯»tƒ‬‬
‫‪ ،‬ﻣﻌﺘﱪﻳﻦ ﺃﻥﹼ ﺧﻄﺎﺏ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﻌﻠﻴﻤﺎﺕ ﻟﺪﻓﻊ ﺍﻷﺫﻯ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻷﺣﻜﺎﻡ‬
‫ﺍﻟﺘﺸﺮﻳﻌﻴ‪‬ﺔ ‪..‬‬
‫ﺑﻴ‪‬ﻨﺖ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ) ﻣﺒﺤﺚ ﺃﲰﺎﺀ ﺍﻟﺬﺍﺕ ﻭﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ( ‪ ،‬ﻭﰲ ﻛﺘﱯ ﺍﻷُﺧﺮﻯ ‪،‬‬

‫ﺃﻥﱠ ﻫﻨﺎﻙ ﻓﺎﺭﻗﺎﹰ ﺑﲔ ﺻﻔﱵ ] ) ‪ [ ( •ÓÉ<¨Z9$# ) ، ( ãAqß™§•9$#‬ﰲ ﺷﺨﺼﻪ ‪ ، r‬ﻭﺑﻴ‪‬ﻨـﺖ ﺃﻥﹼ‬

‫ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺍﳌﺸﺮ‪‬ﻉ ‪ ،‬ﻓﺄﻣﺮ ﺍﻟﻄﺎﻋﺔ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻳﺘﻌﻠﹼﻖ ﺩﺍﺋﻤﺎﹰ ﺑﺼﻴﻐﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪،‬‬
‫ﻭﺑﻴ‪‬ﻨﺖ ﺃﻥﱠ ﺍﳋﻄﺎﺏ )‪ ،(•ÓÉ<¨Z9$#$pkš‰r'¯»tƒ‬ﻳﺘﻌﻠﹼﻖ ﲜﺎﻧﺐ ﺍﻟﻨﺒﻮ‪‬ﺓ ﺣﻴﺚ ﻫﻮ ‪ r‬ﻣ‪‬ﻄﺎﻟﺐ‪ ‬ﺑﺎﺗ‪‬ﺒـﺎﻉ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﺃﻱ ﺑﺎﺗ‪‬ﺒﺎﻉ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻧﺰ‪‬ﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ‪ ..‬ﻭﻟﻜﻦ‪ ‬ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﺴﺒﻮﻗﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ )‪(•ÓÉ<¨Z9$#$pkš‰r'¯»tƒ‬ﻟﻴﺴﺖ ﻧﺼﻮﺻﺎﹰ ﺗﺸﺮﻳﻌﻴ‪‬ﺔ ﻭﺃﻧ‪‬ﻬﺎ ﻻ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺮﺳﺎﻟﺔ‬
‫‪ ..‬ﺃﺑﺪﺍﹰ ‪ ..‬ﺇﻥﱠ ﻛﻞﹼ ﻣﺎ ﺑﲔ ﺩﻓﹼﱵ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻧﺼﻮﺹ‪ ‬ﺗﻨﺘﻤﻲ ﻟﻠﺮﺳﺎﻟﺔ ﻣﻬﻤﺎ ﻛﺎﻧـﺖ‬
‫ﺍﻟﺼﻴﻎ ﺍﻟﱵ ﺗﺮﺩ ﻓﻴﻬﺎ ‪ ،‬ﻓﺎﻟﺮﺳﺎﻟﺔ ﻫﻲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻳـﺎﺕ ﺍﳌﺴـﺒﻮﻗﺔ‬
‫ﺑﺎﻟﻌﺒﺎﺭﺓ )‪(•ÓÉ<¨Z9$#$pkš‰r'¯»tƒ‬ﻫﻲ ﻧﺼﻮﺹ‪ ‬ﻧﺎﺯﻟﺔﹲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﻣـﻦ ﺍﻟﺮﺳـﺎﻟﺔ ‪،‬‬
‫ﻭﺃﺣﻜﺎﻣﻬﺎ ﺗﺘﺒﻊ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻳ‪‬ﻄﻠﺐ ﻣﻨ‪‬ﺎ ﺍﺗ‪‬ﺒﺎﻋﻬﺎ ‪..‬‬
‫ﻣﺎ ﻋﻨﻴﻨﺎﻩ ﰲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺻﻔﱵ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮ‪‬ﺓ ﻫﻮ ﰲ ﺷﺨﺼﻪ ‪ r‬ﻭﰲ ﺻـﻼﺣﻴ‪‬ﺘﻪ ﰲ‬
‫ﺍﻟﺘﺸﺮﻳﻊ ‪ ،‬ﻭﻟﻴﺲ ﰲ ﲡﺰﺋﺔ ﻧﺼﻮﺹ ﺍﻟﺮﺳﺎﻟﺔ ﻛﻤﺎ ﺫﻫﺒﻮﺍ ‪ ..‬ﺃﻟﻴﺴﺖ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﲢﻤـﻞ‬
‫ﺃﺣﻜﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻄﻼﻕ ‪ ،‬ﺃﻟﻴﺴﺖ ﺑﺪﺍﻳﺘﻬﺎ ﺍﻟﻌﺒﺎﺭﺓ )‪(•ÓÉ<¨Z9$#$pkš‰r'¯»tƒ‬؟ ‪..‬‬
 ٣٩٦ 
©!$# (#qà)¨?$#ur ( no£‰Ïèø9$# (#qÝÁômr&ur ÆÍkÌE£‰ÏèÏ9 £`èdqà)Ïk=sÜsù uä!$|¡ÏiY9$# ÞOçFø)¯=sÛ #sŒÎ) •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ )
y7ù=Ï?ur 4 7puZÉi•t7•B 7pt±Ås»xÿÎ/ tûüÏ?ù'tƒ br& HwÎ) šÆô_ã•øƒs† Ÿwur £`ÎgÏ?qã‹ç/ .`ÏB Æèdqã_Ì•øƒéB Ÿw ( öNà6-/u‘

y7Ï9ºsŒ y‰÷èt/ ß^ωøtä† ©!$# ¨@yès9 “Í‘ô‰s? Ÿw 4 ¼çm|¡øÿtR zNn=sß ô‰s)sù «!$# yŠr߉ãn £‰yètGtƒ `tBur 4 «!$# ߊr߉ãn

[ ١ : ‫] ﺍﻟﻄﻼﻕ‬(#\•øBr&

.. ‫؟‬[ ٦ : ‫( ] ﺍﻷﺣﺰﺍﺏ‬(öNÍkŦàÿRr&ô`ÏB šúüÏZÏB÷sßJø9$$Î/4’n<÷rr&•ÓÉ<¨Z9$# ) ‫ﺃﱂ ﻳﻘﻞ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﺭ ﺟﺎﻧﺐ ﺍﻟﻨﻘﺎﺀ‬‫ﺼﻮ‬‫ ﻳ‬، ‫ ﺍﻟﺮﺳﺎﻟﺔ‬‫ﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺟﺰﺀٌ ﻣﻦ ﻧﺺ‬‫ﺃﻟﻴﺲ ﺧﻄﺎﺏ ﺍﻟﻨﺒﻮ‬
‫ ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﺗﻜﻮﻥ ﺍﻟﻨﺼﻮﺹ‬.. ‫ﺎ ﲤﺜﹼﻠﻪ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻨﺎ ؟‬‫ﻄﻠﺐ ﻣﻨ‬‫ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﳋﻼﺹ ﺍﻟﺬﻱ ﻳ‬
‫ ﻭﻫﻲ ﺟﺰﺀٌ ﻣﻦ ﻧﺼﻮﺹ‬، ‫ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ‬ ( •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ ) ‫ﺔ ﺍﳌﺴﺒﻮﻗﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ‬‫ﺍﻟﻘﺮﺁﻧﻴ‬
tAÌ“Ré& !$tB (#qãèÎ7®?$# ) ‫ﺒﺎﻉ ﲨﻴﻊ ﻧﺼﻮﺻﻬﺎ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‬‫ﺎ ﺍﺗ‬‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻳﻄﻠﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨ‬
.. [ ٣ : ‫] ﺍﻷﻋﺮﺍﻑ‬(tbrã•©.x‹s?$¨BWx‹Î=s%3uä!$u‹Ï9÷rr&ÿ¾ÏmÏRrߊ`ÏB(#qãèÎ7-Fs?ŸwuróOä3În/§‘`ÏiBNä3øŠs9Î)
، ‫ﻠﻮﻫﺎ ﻫﻲ ﻣﻦ ﺍﻟﺰﻳﻨﺔ‬‫ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳉﻴﻮﺏ ﺍﻟﱵ ﲣﻴ‬، ‫ﺎ ﻗﻮﳍﻢ ﺇﻥﱠ ﺟﺴﺪ ﺍﳌﺮﺃﺓ ﻛﻠﹼﻪ ﺯﻳﻨﺔ‬‫ﺃﻣ‬
.. ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﺧﻴﺎﻝﹲ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺇﻻﹼ ﺑﺎﻟﻨﺘﻴﺠﺔ ﺍﳌﻮﺿﻮﻋﺔ ﺳﻠﻔﺎﹰ‬
، ‫ﺭﻫﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺗﻌﲏ ﺇﻇﻬﺎﺭ ﺍﻟﺸﻲﺀ ﲟﻈﻬﺮ ﻣﻔﱳ‬‫ﺼﻮ‬‫ﺇﻥﱠ ﺍﻟﺰﻳﻨﺔ – ﻛﻤﺎ ﻳ‬
.. ‫ﺔﹶ ﺍﻟﺸﻲﺀ ﺫﺍﺗﻪ‬‫ﻭﻟﻴﺴﺖ ﻣﺎﻫﻴ‬
 [ ٦٣ : ‫] ﺍﻟﻨﺤﻞ‬(óOßgn=»uHùår&ß`»sÜø‹¤±9$#ãNßgs9z`-ƒt“sùy7Î=ö6s%`ÏiB5OtBé&#’n<Î)!$oYù=y™ö‘r&ô‰s)s9«!$$s? )
..... ‫ﻓﺎﻟﺰﻳﻨﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺸﺮ ﻫﻲ ﺍﻣﺘﻼﻛﻬﻢ ﻷﺳﺒﺎﺏ ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﺃﻣﻮﺍﻝ ﻭﺃﻭﻻﺩ ﻭﺣﻠﻲ‬
 [ ٤٦ : ‫] ﺍﻟﻜﻬﻒ‬(( $u‹÷R‘‰9$#Ío4quŠysø9$#èpuZƒÎ—tbqãZt6ø9$#urãA$yJø9$# )
[ ٨٧ : ‫] ﻃﻪ‬($yg»oYøùx‹s)sùÏQöqs)ø9$#ÏpuZƒÎ—`ÏiB#Y‘#y—÷rr&!$uZù=ÏiHäq$¨ZÅ3»s9ur )
 ‫‪٣٩٧ ‬‬
‫‪ ..‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺰﻳﻨﺔ ﻛﻤﺎ ﻳﻌﺮﺿﻮﻥ ‪ ،‬ﻓﻜﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧﻔﻬﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ‬
‫ﺗﻔﻨ‪‬ﺪ ﻗﻮﳍﻢ ﻭﺍﺿﻌﺔ ﺍﻟﻨﻘﺎﻁ ﻋﻠﻰ ﺍﳊﺮﻭﻑ ‪..‬‬
‫‪$oYs9 |Mø‹n=»tƒ $u‹÷R‘‰9$# no4quŠysø9$# šcr߉ƒÌ•ãƒ šúïÏ%©!$# tA$s% ( ¾ÏmÏFt^ƒÎ— ’Îû ¾ÏmÏBöqs% 4’n?tã ylt•y‚sù‬‬ ‫)‬
‫‪ ](5OŠÏàtã>eáymrä%s!¼çm¯RÎ)ãbrã•»s%š†ÎAré&!$tBŸ@÷WÏB‬ﺍﻟﻘﺼﺺ ‪ [ ٧٩ :‬‬
‫ﻭﻛﻴﻒ ﺗﻜﻮﻥ ﻋﻮﺭﺓ ﺍﳌﺮﺃﺓ ﺯﻳﻨﺔ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺼﻔﻬﺎ ﺑﺄﻧ‪‬ﻬﺎ ﺳﻮﺀﺓ ؟ ‪..‬‬
‫) ‪(( Ïp¨Ypgø:$# É-u‘ur`ÏB $yJÍköŽn=tãÈb$xÿÅÁøƒs† $s)ÏÿsÛur$yJåkèEºuäöqy™ $yJçlm;ôNy‰t/not•yf¤±9$#$s%#sŒ$£Jn=sù‬‬
‫] ﺍﻷﻋﺮﺍﻑ ‪[ ٢٢ :‬‬
‫‪ ..‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺰﻳﻨﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺃﻥ ﻧﻔﻬﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪:‬‬
‫) *‪ ](7‰Éfó¡tBÈe@ä.y‰ZÏãö/ä3tGt^ƒÎ—(#rä‹è{tPyŠ#uäûÓÍ_t6»tƒ‬ﺍﻷﻋﺮﺍﻑ ‪ [ ٣١ :‬‬
‫ﻭﰲ ﺗﻌﺮﻳﻔﻬﻢ ﻟﻠﺠﻴﺐ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‪((£`ÍkÍ5qãŠã_4’n?tã£`ÏdÌ•ßJ胿2tûøóÎŽôØu‹ø9ur‬‬
‫‪ ،‬ﲣﻴ‪‬ﻠﻮﺍ ﺍﳉﻴﻮﺏ ﻋﺒﺎﺭﺓ ﻋﻦ ﺧﺮﻕ ﺑﲔ ﻃﺒﻘﺘﲔ ‪ ،‬ﻭﻫﻲ – ﺣﺴﺐ ﻗﻮﳍﻢ – ﻣﺎ ﺑﲔ ﺍﻟﺜﺪﻳﲔ ‪،‬‬
‫ﻭﲢﺖ ﺍﻟﺜﺪﻳﲔ ‪ ،‬ﻭﲢﺖ ﺍﻹﺑﻂ ‪ ،‬ﻭﺍﻟﻔﺮﺝ ‪ ،‬ﻭﺍﻹﻟﻴﺘﲔ ‪..‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻠﻮﻥ ‪ ،‬ﳌﺎﺫﺍ ﺍﺳﺘﺜﻨﻮﺍ ﺟﻴﻮﺏ ﺍﻟﺮﺃﺱ ‪ ،‬ﻣﻦ ﺃﻧﻒ ﻭﻓﻢ ﻭﻋﻴﻨﲔ‬
‫ﻭﺃﺫﻧﻴﲔ ‪ ،‬ﲝﺠ‪‬ﺔ ﺃﻧ‪‬ﻬﺎ ﺟﻴﻮﺏ‪ ‬ﻇﺎﻫﺮﺓ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺮﻯ ﻓﻴﻪ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﲢﻤﻞ ﺃﻣﺮﺍﹰ‬
‫ﻏﲑ ﻣ‪‬ﺨﺼ‪‬ﺺ ﺑﻨﻮﻉﹴ ﻣﻦ ﺟﻴﻮ‪‬ﻦ‪ ‬ﺩﻭﻥ ﺍﻟﻨﻮﻉ ﺍﻵﺧﺮ ؟!!! ‪ ..‬ﻓﻤﻦ ﺃﻳﻦ ﺃﺗﻮﺍ ‪‬ﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ‬
‫؟!!! ‪..‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳉﻴﻮﺏ ﻛﻤﺎ ﲣﻴ‪‬ﻠﻮﻫﺎ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﻫﻨﺎﻙ ﲬﺎﺭﺍﹰ ﻟﻜﻞﱢ ﺟﻴﺐ ‪ ،‬ﻛﻮﻥ ﻫﺬﻩ‬
‫ﺍﳉﻴﻮﺏ – ﻛﻤﺎ ﲣﻴ‪‬ﻠﻮﻫﺎ – ﻣ‪‬ﻔﹶﺮ‪‬ﻗﺔ ﰲ ﺟﺴﺪ ﺍﳌﺮﺃﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﲢﺘﺎﺝ ﺍﳌﺮﺃﺓ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﲬﺎﺭ‬
‫ﻟﺘﻐﻄﻴﺔ ﻫﺬﻩ ﺍﳉﻴﻮﺏ ‪ ..‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳋﻤﺎﺭ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﻟﻴﺲ ﺷﺮﻃﺎﹰ ﲬﺎﺭ ﺍﻟﺮﺃﺱ ﺇﻧ‪‬ﻤﺎ‬
‫ﻫﻮ ﻟﻠﺮﺃﺱ ﻭﻟﻐﲑ ﺍﻟﺮﺃﺱ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﺍﳋﻤﺎﺭ ﻏﲑ ﻣﻀﺎﻑ ) ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﻴﻮﺏ ﺍﻟﱵ ﲣﻴ‪‬ﻠﻮﻫﺎ‬
‫( ﳌﺴﺄﻟﺔ ﳏﺪ‪‬ﺩﺓ ‪ ،‬ﻭﻫﺬﺍ ﺗ‪‬ﻨﺎﺳﺒﻪ ﺻﻴﻐﺔﹲ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺗ‪‬ﺨﺎﻃﺐ ﺍﳌﺮﺃﺓ ‪ ،‬ﻛﻔﺮﺩ ‪ ،‬ﺑﺼﻴﻐﺔ ﲢﻤﻞ ﺍﳉﻴﻮﺏ‬
 ‫‪٣٩٨ ‬‬
‫ﻛﺠﻤﻊ ‪ ،‬ﻭﻛﻨﻜﺮﺓ ‪ ) ..‬ﻭﻟﺘﻀﺮﺏ ﲞﻤﺮﹴ ﻋﻠﻰ ﺟﻴﻮ‪‬ﺎ ( ‪ ..‬ﺑﻴﻨﻤﺎ ﻭﺭﻭﺩ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‪‬‬

‫‪ ، (( £`ÍkÍ5qãŠã_4’n?tã£`ÏdÌ•ßJ胿2tûøóÎŽôØu‹ø9ur‬ﻳﻨﺴﻒ ﻛﻞﱠ ﲣﻴ‪‬ﻼ‪‬ﻢ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪ ..‬ﻓﺘﻌﺮﻳﻒ ﺍﳋﻤﺎﺭ‬

‫ﺑﺈﺿﺎﻓﺘﻪ ) ‪ ( `ÏdÌ•ßJ胿2‬ﻟﻴﺲ ﻋﺒﺜﺎﹰ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﻌﲏ ﺃﻥﱠ ﻟﻠﻤﺮﺃﺓ ﲬﺎﺭﺍﹰ ﻣﻌﺮﻭﻓﺎﹰ ﻣﻀﺎﻓﺎﹰ‬
‫ﺇﻟﻴﻬﺎ ‪ ،‬ﻳ‪‬ﻄﻠﺐ ﻣﻨﻬﺎ ﺃﻥ ﺗﻀﺮﺑﻪ ﻋﻠﻰ ﺟﻴﺒﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ‪‬ﻤﻮﻉ ﺍﻟﻨﺴﺎﺀ ﺧ‪‬ﻤﺮ‪ ‬ﻣﻌﺮﻭﻓﺔ ﳏﺪ‪‬ﺩﺓ‬
‫ﻳ‪‬ﻄﻠﺐ ﻣﻨﻬﻦ‪ ‬ﺃﻥ ﻳﻀﺮﺑﻨﻪ ﻋﻠﻰ ﺟﻴﻮ‪‬ﻦ‪.. (( £`ÍkÍ5qãŠã_4’n?tã£`ÏdÌ•ßJ胿2tûøóÎŽôØu‹ø9ur) ‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﺗﻄﺒﻴﻘﻬﺎ ﰲ ﺳﻴﺎﻗﻬﺎ ﺍﻟﺘﺎﺭﳜﻲ ‪ ،‬ﻓﺈﻥﱠ ﺍﳋﻤﺎﺭ ] ﻛﻮﻧﻪ ﻣﺴﺄﻟﺔ‬
‫ﻣﻌﺮ‪‬ﻓﺔ ﻣﻀﺎﻓﺔ ﻟﻠﻤﺮﺃﺓ ) ‪ [ ( `ÏdÌ•ßJ胿2‬ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍﹰ ﻭﻣﻌﺮﻭﻓﺎﹰ ‪ ،‬ﻭﺗﻠﺒﺴﻪ ﺍﳌﺮﺃﺓ ﻗﺒﻞ ﻧﺰﻭﻝ‬

‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﺍﳌﻄﻠﻮﺏ ﰲ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ) ‪ ( ( £`ÍkÍ5qãŠã_ 4’n?tã £`ÏdÌ•ßJ胿2 tûøóÎŽôØu‹ø9ur‬ﻫﻮ ﺃﻥ‬
‫ﺗﻀﺮﺏ ﺍﳌﺮﺃﺓ ﲞﻤﺎﺭﻫﺎ ﻋﻠﻰ ﺟﻴﺒﻬﺎ ‪..‬‬
‫ﰒﱠ ﺃﻟﻴﺲ ﻃﻠﺐ ﺍﻟﺘﻐﻄﻴﺔ ﺍﻟﻮﺍﺭﺩ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻫﻮ ﻃﻠﺐ ﻭﺿﻊ ﻏﻄﺎﺀ ﻋﻠﻰ‬
‫ﺷﻲﺀٍ ﻏﲑ ﻣ‪‬ﻐﻄﱠﻰ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳉﻴﻮﺏ ﺍﻟﱵ ﻳﻄﻠﺐ ﺍﷲ ﺗﻌﺎﱃ ﺗﻐﻄﻴﺘﻬﺎ ‪ ،‬ﻫﻲ ﺟﻴﻮﺏ ﻛﻤﺎ‬
‫ﲣﻴ‪‬ﻠﻮﻫﺎ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲎ – ﺑﻨﺎﺀ ﻋﻠﻰ ﺗﻌﺮﻳﻔﻬﻢ ﻟﻠﺠﻴﻮﺏ – ﺃﻥﱠ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ﻛﺎﻧﺖ ﺗﺴﲑ ﻋﺎﺭﻳﺔ ﻟﺪﺭﺟﺔ ﺃﻥﹼ ﺟﻴﻮ‪‬ﺎ ) ﻛﻤﺎ ﲣﻴ‪‬ﻠﻮﻫﺎ ( ﻏﲑ ﻣﻐﻄﹼﺎﺓ !!! ‪ ..‬ﻓﻬﻞ‬
‫ﻳ‪‬ﻮﺟﺪ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻣﺎ ﻳ‪‬ﺸﲑ ﻭﻟﻮ ﳎﺮ‪‬ﺩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ ؟!!! ‪ ..‬ﺃﻻ ﻳﻨﺴﻒ ﺫﻟﻚ ﻣﺎ ﲣﻴ‪‬ﻠﻮﻩ ﻣﻦ‬
‫ﺃﺳﺎﺳﻪ ؟ ‪..‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳉﻴﻮﺏ ﻛﻤﺎ ﲣﻴ‪‬ﻠﻮﻫﺎ ‪ ،‬ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥﱠ ﻟﻠﺮﺟﻞ – ﺃﻳﻀﺎﹰ – ﻋﺪ‪‬ﺓ ﺟﻴﻮﺏ ‪،‬‬
‫ﲝﻜﻢ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﺍﳋﻠﻖ ﻣﻊ ﺍﳌﺮﺃﺓ ‪ ..‬ﻭﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺮﺟﻞ ﻟﻪ – ﺑﻨﺎﺀ ﻋﻠﻰ ﺗﻌﺮﻳﻔﻬﻢ‬
‫ﻟﻠﺠﻴﻮﺏ – ﻋﺪ‪‬ﺓ ﺟﻴﻮﺏ ‪ ..‬ﻓﻬﻞ ﳜﱪﻧﺎ ﻫﺆﻻﺀ ﰲ ﺃﻱ‪ ‬ﺟﻴﺐ ﻣﻦ ﺟﻴﻮ‪‬ﻢ ﺍﻟﱵ ﲣﻴ‪‬ﻠﻮﻫﺎ ﻭﺿﻊ‬
‫‪ólã•øƒrB y7Î6ø‹y_ ’Îû x8y‰tƒ ö@Åz÷Šr&ur‬‬ ‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺪﻩ ‪ ،‬ﻋﻨﺪﻣﺎ ﺃﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ )‬
 ‫‪٣٩٩ ‬‬
‫) ‪ÎŽö•xî ô`ÏB uä!$ŸÒø‹t/ ólã•øƒrB y7Î6øŠy_ ’Îû x8y‰tƒ ô7è=ó™$#‬‬ ‫‪ ] ( ( &äþqß™ ÎŽö•xî ô`ÏB uä!$ŸÒø‹t/‬ﺍﻟﻨﻤﻞ ‪، [ ١٢ :‬‬
‫™‪ ](&äþqß‬ﺍﻟﻘﺼﺺ ‪ [ ٣٢ :‬؟!!! ‪..‬‬
‫‪ ..‬ﺃﻟﻴﺴﺖ ﺇﺿﺎﻓﺔ ﺍﳉﻴﺐ ) _‪ (y7Î6ø‹y‬ﺗﻌﲏ ﺗﻌﺮﻳﻔﻪ ﻭﲢﺪﻳﺪﻩ ﲜﻴﺐ ﳏﺪ‪‬ﺩ ﻭﺍﺣﺪ ﻣﻌﺮﻭﻑ‬
‫ﻻ ﺛﺎﱐ ﻟﻪ ‪ ،‬ﻭﺃﻥﱠ ﻫﺬﺍ ﺍﳉﻴﺐ ﺍﳌﻌﺮﻭﻑ ﺍﶈﺪ‪‬ﺩ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﻳﺪﺧﻞ‬
‫ﻳﺪﻩ ﻓﻴﻪ ؟ ‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ – ﺑﻨﺎﺀ ﻋﻠﻰ ﺗﻌﺮﻳﻔﻬﻢ ﻟﻠﺠﻴﻮﺏ – ﺃﻥﹼ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻟﻪ ﻋﺪ‪‬ﺓ ﺟﻴﻮﺏ ‪ ،‬ﻓﻜﻴﻒ ﻳﺄﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺈﺩﺧﺎﻝ ﻳﺪﻩ ﰲ ﺟﻴﺐﹴ ﳏﺪ‪‬ﺩ ؟!!! ‪..‬‬
‫ﻭﰲ ﺗﻔﺴﲑﻫﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪( 4 £`ÎgÏFt^ƒÎ— `ÏB tûüÏÿøƒä† $tB zNn=÷èã‹Ï9 £`ÎgÎ=ã_ö‘r'Î/ tûøóÎŽôØo„ Ÿwur‬‬
‫] ﺍﻟﻨﻮﺭ ‪ [ ٣١ :‬ﻗﺎﻟﻮﺍ ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻻ ﺗ‪‬ﺤﺮ‪‬ﻡ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺴﻌﻲ ) ﻛﺎﻟﺮﻗﺺ ﻣﺜﻼﹰ (‬
‫‪zNn=÷èã‹Ï9‬‬ ‫ﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺗ‪‬ﺤﺮ‪‬ﻡ ﺇﻇﻬﺎﺭ ﺍﳉﻴﻮﺏ ﺃﺛﻨﺎﺀ ﺫﻟﻚ ‪ ...‬ﻭﻟﻮ ﻧﻈﺮﻭﺍ ﰲ ﻛﻠﻤﺔ )‬
‫( ﻟﻌﻠﻤﻮﺍ ﻛﻢ ﻫﻲ ﺍﳌﺴﺎﻓﺔ ﺍﻟﱵ ﺍﺑﺘﻌﺪ ‪‬ﺎ ﺗﻔﺴﲑﻫﻢ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻦ ﺣﻘﻴﻘﺔ ﺩﻻﻻ‪‬ﺎ‬
‫‪..‬‬
‫ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺰﻳﻨﺔ ﺍﳌﺨﻔﻴ‪‬ﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﺍﳉﻴﻮﺏ ﺍﻟﱵ ﲣﻴ‪‬ﻠﻮﻫﺎ ‪،‬‬
‫ﻭﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﳌﺮﺃﺓ ﺍﳌﺆﻣﻨﺔ ﻋﺪﻡ ﺇﻇﻬﺎﺭﻫﺎ ﺃﺛﻨﺎﺀ ﺣﺮﻛﺘﻬﺎ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ‪ ،‬ﻟﹶﻤ‪‬ﺎ ﺃﺻﺒﺢ ﻟﻜﻠﻤﺔ )‬
‫‪ (zNn=÷èã‹Ï9‬ﺃﻱ‪ ‬ﻣﻌﲎ ‪ ،‬ﻭﻟﻠﺰﻡ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ﻟ‪‬ﻴ‪‬ﺮ‪‬ﻯ ( ﺑﺪﻻﹰ ﻣﻨﻬﺎ ‪..‬‬
‫ﻓﺎﻟﺰﻳﻨﺔ ﺍﳌﺨﻔﻴ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ، ( 4 £`ÎgÏFt^ƒÎ— `ÏBtûüÏÿøƒä†$tB‬ﻭﻫﻲ ﻣﺎ ﲣﻔﻴﻪ ﺍﳌﺮﺃﺓ ﲢﺖ‬
‫ﻟﺒﺎﺳﻬﺎ ﻣﻦ ﺣﻠﻲ‪ ‬ﻭﻏﲑ ﺫﻟﻚ ‪ ،‬ﻫﻲ ﺯﻳﻨﺔ ﻏﲑ ﻣﻌﻠﻮﻣﺔ ‪ ،‬ﺃﻱ ﻏﲑ ﻣﻌﺮﻭﻓﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺎﺱ ‪،‬‬
‫ﻷﻧ‪‬ﻬﺎ ﳐﻔﻴ‪‬ﺔ ﻋﻦ ﺃﻧﻈﺎﺭﻫﻢ ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﻤﻨﻊ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻫﻮ ﺍﻟﻀﺮﺏ ﺑﺎﻷﺭﺟﻞ ﻣﻦ ﺃﺟﻞ ﺣﺼﻮﻝ‬
‫ﺍﻟﻌﻠﻢ ) ﻭﻟﻴﺲ ﺍﻟﺮﺅﻳﺔ ( ﺑﺘﻠﻚ ﺍﻟﺰﻳﻨﺔ ‪ ..‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺰﻳﻨﺔ ﺍﳌﺨﻔﻴ‪‬ﺔ ﻫﻲ ﺍﳉﻴﻮﺏ ﺍﻟﱵ‬
‫ﲣﻴ‪‬ﻠﻮﻫﺎ ﻟﻜﺎﻧﺖ ﻣﻌﺮﻭﻓﺔ ‪ ،‬ﻭﻟﻜﺎﻥ ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﻋﺪﻡ ﺭﺅﻳﺔ ﺍﻟﻨﺎﺱ ﳍﺎ ﻭﻟﻴﺲ ﻋﺪﻡ ﻋﻠﻤﻬﻢ ‪‬ﺎ‬
‫‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻮﺟﺐ ﺃﻥ ﺗﺄﰐ ﻛﻠﻤﺔ ) ﻟ‪‬ﻴ‪‬ﺮ‪‬ﻯ ( ﺑﺪﻻﹰ ﻣﻦ ﻛﻠﻤﺔ ) ‪.. (zNn=÷èã‹Ï9‬‬
 ‫‪٤٠٠ ‬‬
‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ‪ ،‬ﻛﻴﻒ ﺃﻥﱠ ﻣﺒﺪﺃﹶ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ )‪(@@ä.¾ÏmÎ/$¨ZtB#uä‬‬
‫‪ ،‬ﺃﻣﺮ‪ ‬ﻻ ﺑﺪ‪ ‬ﻣﻨﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﺳﻠﻴﻤﺔ ‪ ،‬ﻭﻧﺮﻯ ﺃﻥﱠ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻘﺘﻀﻲ ﺃﻥ ﻧﻨﻄﻠﻖ‬
‫ﲟﻘﺪ‪‬ﻣﺎﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ‬
‫ﺍﳌﺮﺟﻊ ﰲ ﺇﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻛﻠﻤﺎﺗﻪ ‪ ،‬ﻭﰲ ﺇﺩﺭﺍﻙ ﻗﻮﺍﻋﺪ ﺻﻴﺎﻏﺔ ﲨﻠﻪ ‪ ..‬ﺣﲔ ﺫﻟﻚ ﻻ ﻧﺮﻯ‬
‫ﺍﻟﺘﻴﻪ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎ ﺟﺎﻧﺒﺎﹰ ﻣﻨﻪ ‪..‬‬
‫ﻭﺑﺎﳌﻘﺎﺑﻞ ﻧﺮﻯ ﺗﻴﻬﺎﹰ ﺁﺧﺮ ﰲ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ‪ ..‬ﻓﻘﺪ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻥﱠ ﺍﳌﺮﺃﺓ ﻻ ﺑ‪‬ﺪ‪ ‬ﺃﻥ‬
‫‪y7Ï9ºsŒ 4 £`ÎgÎ6•Î6»n=y_ `ÏB £`ÍköŽn=tã šúüÏRô‰ãƒ‬‬ ‫ﺗ‪‬ﻐﻄﹼﻲ ﻭﺟﻬﻬﺎ ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ‪) :‬‬
‫&‪ ] ( 3 tûøïsŒ÷sムŸxsù z`øùt•÷èムbr& #’oT÷Šr‬ﺍﻷﺣﺰﺍﺏ ‪ ، [ ٥٩ :‬ﺗﻌﲏ ﺗﻐﻄﻴﺔﹶ ﺍﻟﻮﺟﻪ ﻛﻲ ﺗ‪‬ﻤ‪‬ﻴ‪‬ﺰ‪ ‬ﺍﳊﺮﺍﺋﺮ‪ ‬ﻋﻦ‬
‫ﺍﻹﻣﺎﺀ ‪ ،‬ﻓﻼ ﻳ‪‬ﺆﺫﻳﻦ ﻛﺎﻹﻣﺎﺀ ‪ ،‬ﺣﻴﺚﹸ ﺍﻹﻣﺎﺀ – ﻛﻤﺎ ﻳ‪‬ﻔﺘﺮﻯ ﻋﻠﻰ ﻣﻨﻬﺞﹺ ﺍﷲ ﺗﻌﺎﱃ – ﱂ‬
‫ﻳ‪‬ﻜﻠﱢﻔﻬﻦ‪ ‬ﺍﻟﺸﺮﻉ‪ ‬ﺑﺎﻟﺘﺴﺘ‪‬ﺮ ‪ ،‬ﻭﺃﻥﹼ ﻋﻮﺭﺍﺗ‪‬ﻬﻦ‪ ‬ﻻ ﺗﺸﻤﻞﹸ ﺍﻟﻜﺜﲑ ﻣﻦ ﻣﻔﺎﺗ‪‬ﻨﹺﻬﻦ‪ ، ‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ‬
‫ﺇﻳﺬﺍﺀَﻫ‪‬ﻦ‪ ‬ﻣﺴﺄﻟﺔﹲ ﻟﻴﺴﺖ ﻛﺒﲑﺓﹰ ‪ ،‬ﻛﻮ‪‬ﻦ‪ – ‬ﻣﻦ ﻣﻨﻈﺎﺭ ﻣﺎ ﻳ‪‬ﻔﺘﺮﻯ ﻋﻠﻰ ﻣﻨﻬﺞﹺ ﺍﷲ ﺗﻌﺎﱃ – ﰲ‬
‫ﺩﺭﺟﺔ‪ ‬ﺃﻗﻞﹼ ﻛﺮﺍﻣﺔﹰ ﻭﺣﺼﺎﻧﺔ ‪..‬‬
‫ﻣﺬﻫﺒﻬﻢ ﺍﻟﺘﻔﺴﲑﻱ ﻫﺬﺍ ﻻ ﻳ‪‬ﺤ‪‬ﻤ‪‬ﻞ – ﺃﺑﺪﺍﹰ – ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻻ ﰲ ﺃ ‪‬‬
‫ﻱ‬
‫ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻻ ﻭﺟﻮﺩ‪ ‬ﻷﻱ‪ ‬ﺩﻻﻟﺔ ﻟﻪ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﺪﺣﻀ‪‬ﻪ‪ ‬ﺻﻴﺎﻏﺔﹸ ﻫﺬﺍ ﺍﻟﻨﺺ‪‬‬
‫ﺩﺣﻀﺎﹰ ﻛﺎﻣﻼﹰ ‪ ،‬ﻓﻼ ﻭﺟﻮﺩ ﻟﻜﻠﻤﱵ ﺍﳊﺮﺍﺋﺮ ﻭﺍﻹﻣﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ، ‬ﻭﻻ ﲢﺪﻳﺪ – ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻨﺺ‪ – ‬ﻹﻃﺎﺭﹴ ﻣ‪‬ﺤﺪ‪‬ﺩ‪ ‬ﻣﻦ ﺍﻹﻳﺬﺍﺀ ‪ ،‬ﺑﻞ ﺇﻥﹼ ﺍﻟﻨﺺ‪ ‬ﻭﺍﺿﺢ‪ ‬ﰲ ﳐﺎﻃﺒﺔ ﲨﻴﻊ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ‬
‫ﺩﻭﻥ ﺃﻱ‪ ‬ﲤﻴﻴﺰ ‪..‬‬
‫‪ ..‬ﺃﺻﺤﺎﺏ‪ ‬ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑﹺ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻧﻄﻠﻘﻮﺍ ﻣﻦ ﻭﺍﻗﻊﹴ ﺍﺟﺘﻤﺎﻋﻲ‪ ‬ﺑﺄﻣﺮﺍﺿﻪ ﻭﻋ‪‬ﻘﹶﺪ‪ ‬ﻩ‬
‫ﻭﻋﺼﺒﻴ‪‬ﺎﺗ‪‬ﻪ ﻛﻤﻌﻴﺎﺭﹴ ﻳﻌﺎﻳﺮﻭﻥ ﻋﻠﻴﻪ ﺩﻻﻻﺕ‪ ‬ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪ ..‬ﻟﻘﺪ ﺗﺼﻮ‪‬ﺭﻭﺍ ﺍﳌﺮﺃﺓﹶ ﻣ‪‬ﺠﺮ‪‬ﺩ‪‬‬
‫ﻭﻋﺎﺀٍ ﻳ‪‬ﻔﺮﹺﻍﹸ ﻓﻴﻪ ﺍﻟﺮﺟﻞﹸ ﺷﻬﻮﺗ‪‬ﻪ ‪ ،‬ﻭﺃﻥﹼ ﺩﻭﺭ‪‬ﻫﺎ ﰲ ﺍﳊﻴﺎﺓ‪ ‬ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﺘﺠﺎﻭﺯ‪ ‬ﻫﺬﻩ ﺍﳌﻬﻤ‪‬ﺔ ‪ ،‬ﻭﱂ‬
‫ﻳﺘﺼﻮ‪‬ﺭﻭﺍ ﺍﳌﺮﺃﺓﹶ ﻟﺒﻨﺔﹰ ﻓﻌ‪‬ﺎﻟﺔﹰ ﰲ ﺑﻨﺎﺀ ﺍﳌﹸﺠﺘﻤﻊ ﺍﻹﻧﺴﺎﱐﹼ ﺍﻟﺴﻠﻴﻢ ﺍﳌﺘﺤﻀ‪‬ﺮ ‪ ،‬ﺣﻴﺚ ﺍﳌﺮﺃﺓﹸ ﻓﻴﻪ‬
 ‫‪٤٠١ ‬‬
‫ﺇﻧﺴﺎﻥﹲ ﺃﺭﺍﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻴﻔﺔﹰ ﻟﻪ ﰲ ﺍﻷﺭﺽ ‪ ..‬ﻟﻘﺪ ﺃﺭﺍﺩﻭﻫﺎ ﺣﻴﻮﺍﻧﺎﹰ ﻻ ﻫ‪‬ﻮﻳ‪‬ﺔﹶ ﻟﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ‬
‫ﻳﻌﺮﻓﹸﻬﺎ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﻻ ﺗﻌﺮﻓﹸﻪ‪ ، ‬ﻭﻫﺬﺍ ﻳﺘﻄﻠﹼﺐ‪ ‬ﺗﻐﻄﻴﺔﹶ ﻭﺟﻬﹺﻬﹺﺎ ﻹﻟﻐﺎﺀِ ﻫ‪‬ﻮﻳ‪‬ﺘ‪‬ﻬﺎ ﺍﻻﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪..‬‬
‫‪ ..‬ﱂ ﻳﻬﺘﻤ‪‬ﻮﺍ ‪‬ﺎ ‪ ،‬ﻛﻴﻒ‪ ‬ﺳﺘﺘﺰﻭ‪‬ﺝ ﻣﻦ ﺇﻧﺴﺎﻥ‪ ‬ﱂ ﻳﺮ‪ ‬ﻭﺟﻬﻬﺎ ؟ ‪ ،‬ﻭﻛﻴﻒ ﺳﺘﻌﻤﻞﹸ ﰲ‬
‫ﳎﺎﻝﹺ ﺍﳊﻴﺎﺓ‪ ‬ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ‪ ‬ﻛﺈﻧﺴﺎﻥ‪ ‬ﻓﻌ‪‬ﺎﻝﹴ ﻳ‪‬ﻨﺘﺞ‪ ‬ﺍﻟﻔ‪‬ﻜﹾﺮ‪ ‬ﻭﺍﳊﻀﺎﺭﺓﹶ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗ‪‬ﻌﺮ‪‬ﻑ ﻫ‪‬ﻮﻳ‪‬ﺘ‪‬ﻬﺎ ‪ ،‬ﻭﱂ‬
‫ﻳ‪‬ﺪﺭﻛﹸﻮﺍ ﺃﻥﹼ ﺗﻐﻄﻴﺔﹶ ﻭﺟﻪ ﺍﳌﺮﺃﺓ ﻗﺪ ﻳﺘﺤﻮ‪‬ﻝﹸ ﺇﱃ ﺳﺒﻴﻞﹴ ﳌﻤﺎﺭﺳﺔ ﺍﻟﻔﺎﺣﺸﺔ‪ ‬ﺫﺍﺗ‪‬ﻬﺎ ‪ ،‬ﺣﻴﺚﹸ ﻳﺘﺴﺘ‪‬ﺮ‪‬‬
‫ﲢﺖ ﺫﻟﻚ ﺍﻟﻐﻄﺎﺀِ ﺑﻌﺾ‪ ‬ﺍﻟﺮﺟﺎﻝﹺ ﻭﺍﻟﻨﺴﺎﺀِ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ﰲ ﳑﺎﺭﺳﺘﻬﻢ ﻟﺘﻠﻚ ﺍﻟﻔﺎﺣﺸﺔ ‪،‬‬
‫ﻭﻟﺪﺭﺟﺔ‪ ‬ﻗﺪ ﻳﺸﻚ‪ ‬ﻓﻴﻬﺎ ﺍﻟﺮﺟﻞﹸ ﺑﻨﺴﺎﺋﻪ ‪ ،‬ﺣﻴﻨﻤﺎ ﺗﻘﻊ ﺍﻟﻔﺎﺣﺸﺔﹸ ﻣﻊ ﺍﻣﺮﺃﺓ‪ ‬ﺗ‪‬ﻐﻄﹼﻲ ﻭﺟﻬﻬﺎ ﰲ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﳛﻮﻱ ﻧﺴﺎﺀَﻩ ‪..‬‬
‫‪ ..‬ﻛﹸﻞﱡ ﺫﻟﻚ ‪ ..‬ﻭﻏﲑ‪‬ﻩ‪ ‬ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻻﺕ ‪ ،‬ﺃﻭﺟﻪ‪ ‬ﻣﻦ ﺍﻹﻳﺬﺍﺀ ﺗﻨﺎﻝﹸ ﺍﳌﺮﺃﺓﹶ ﺣﻴﻨﻤﺎ‬
‫ﺗﻔﻘﺪ‪ ‬ﻫ‪‬ﻮﻳ‪‬ﺘ‪‬ﻬﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﺗﺘﺤﻮ‪‬ﻝﹸ ﺇﱃ ﺭﻗﻢﹴ ﻟﻴﺲ ﻟﻪ ﺃﻱ‪ ‬ﺻﻔﺔ‪ ‬ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ‪ ،‬ﺃﻱ ﺣﻴﻨﻤﺎ‬
‫ﻳ‪‬ﻐﻄﱠﻰ ﻭﺟﻬ‪‬ﻬﺎ ﻭﺗﻔﻘﺪ‪ ‬ﻫ‪‬ﻮﻳ‪‬ﺘ‪‬ﻬﺎ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻧﺮﺍﻩ ﳏﻤﻮﻻﹰ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪.. ( 3 tûøïsŒ÷sムŸxsù z`øùt•÷èムbr& #’oT÷Šr& y7Ï9ºsŒ‬‬
‫‪šúïωö7ムŸwur‬‬ ‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ ) )‪ ( ( $yg÷YÏB t•ygsß $tB žwÎ‬ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫—‪ ] ( ( $yg÷YÏB t•ygsß $tB žwÎ) £`ßgtFt^ƒÎ‬ﺍﻟﻨﻮﺭ ‪ ، [ ٣١ :‬ﻟﺮﺃﻳﻨﺎﻩ ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻣﺎ ﻳ‪‬ﻈﻬ‪‬ﺮ‪ ‬ﻣﻦ ﺯﻳﻨﺔ ﺍﳌﺮﺃﺓ‬
‫ﻛﻬ‪‬ﻮﻳ‪‬ﺔ ﺗ‪‬ﻤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ‪ ،‬ﺃﻱ ﻳﺸﻤﻞ ﻭﺟﻬ‪‬ﻬﺎ ﺍﻟﺬﻱ ﺗ‪‬ﻌ ‪‬ﺮﻑ‪ ‬ﻣﻦ ﺧﻼﻟ‪‬ﻪ ‪ ..‬ﻭﻧﺘﻴﺠﺔﹸ ﻫﺬﻩ‬
‫ﺍﳌﻌﺮﻓﺔ ﻳ‪‬ﺪ‪‬ﻓﹶﻊ‪ ‬ﻋﻨﻬﺎ ﺍﻷﺫﻯ ‪....‬‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ‪ ( ( $yg÷YÏB t•ygsß $tB žwÎ) ) :‬ﺍﺳﺘﺜﻨﺎﺀً ﻣﻦ ﺍﻟﺰﻳﻨﺔ ﺍﻟﱵ ﳚﺐ‬
‫ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﺃﻻﹼ ﺗ‪‬ﺒﺪﻳﻬﺎ ) ‪ ، ( ( $yg÷YÏB t•ygsß $tB žwÎ) £`ßgtFt^ƒÎ— šúïωö7ムŸwur‬ﻭﻧﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﻘﻮﻝ ‪ ، ( ( $yg÷YÏB t•ygsß $tB žwÎ) ) :‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ) ‪ ( •ygsß‬ﺩﻭﻥ ﺃﻱ‪ ‬ﺻﻴﺎﻏﺔ‪ ‬ﻟﹸﻐﻮﻳ‪‬ﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺰﻳﻨﺔﹸ ﻫﻲ‪ ‬ﺧ‪‬ﻠﹾﻖ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﺍﻟﻈﺎﻫﺮ‪ ‬ﺑﻄﺒﻴﻌﺘ‪‬ﻪ ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﻜﻠﱡﻒ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﻌﻄﻲ ﺍﻹﻧﺴـﺎﻥﹶ‬
 ‫‪٤٠٢ ‬‬
‫ﻫ‪‬ﻮﻳ‪‬ﺘ‪‬ﻪ‪ ، ‬ﻭ‪‬ﻳ‪‬ﻤ‪‬ﻴ‪‬ﺰ‪‬ﻩ‪ ، ‬ﻭﻳ‪‬ﻌﺮ‪‬ﻑ ﺑﻪ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺸ‪‬ﺮ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗ‪‬ﺼﻮ‪‬ﺭﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔﹸ )‬
‫&‪.. ( z`øùt•÷èムbr& #’oT÷Šr‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺰﻳﻨﺔ ﺍﻟﻈﺎﻫﺮﺓﹸ ﺑﻄﺒﻴﻌﺘ‪‬ﻬﺎ ﻭﺍﳌﺴﺘﺜﻨﺎﺓ ﻣﻦ ﺍﻟﺰﻳﻨﺔ‪ ‬ﺍﻟﱵ ﳚﺐ‪ ‬ﻋﻠﻰ ﺍﳌﺮﺃﺓ‪ ‬ﺃﻥﹾ ﺗ‪‬ﺨﻔﻴﻬـﺎ ‪،‬‬
‫ﻫﻲ ﺍﳍﹸﻮﻳ‪‬ﺔﹸ ﺍﻟﱵ ﺗ‪‬ﻌ ‪‬ﺮﻑ‪ ‬ﺎ ﺍﳌﺮﺃﺓﹸ ‪ ،‬ﻭﺗﺘﻤﻴ‪‬ﺰ‪ ‬ﺎ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﺸـﺮ ‪ .....‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻌﺒـﺎﺭﺓﹸ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ‪ ( ( $yg÷YÏB t•ygsß $tB ) :‬ﻭﺍﻟﱵ ﺗﺸﻤﻞﹸ ﺍﻟﻮﺟﻪ ‪ ،‬ﺳﺎﺣﺘ‪‬ﻬﺎ ﺧﺎﺭﺝ ﻣﺎ ﺗ‪‬ﺪﱐ ﺍﳌﺮﺃﺓﹸ ﻋﻠﻴﻬـﺎ‬
‫) ‪t•ygsß $tB‬‬ ‫ﻣﻦ ﺟﻼﺑﻴﺒﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﻟ‪‬ﺘ‪‬ﻌﺮﻑ‪ ‬ﺍﳌﺮﺃﺓﹸ ﻭﻳ‪‬ﻤﻨ‪‬ﻊ‪ ‬ﻋﻨﻬﺎ ﺍﻷﺫﻯ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔﹸ ‪:‬‬
‫‪ ، ( ( $yg÷YÏB‬ﺗﺼﻒ‪ ‬ﻭﺟﻪ‪ ‬ﺍﳌﺮﺃﺓ‪ ‬ﻏﲑ‪ ‬ﺍﳌﺸﻤﻮﻝ ﺑﺎﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﺃﻧﺰﻟﹶﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻮﺍﺭﻱ ﺍﻹﻧﺴـﺎﻥﹸ‬
‫ﺑﹺﻪ ﺳﻮﺀﺗ‪‬ﻪ ‪..‬‬
‫‪ä‹s{÷sãŠsù öNßg»uKŠÅ¡Î0 tbqãBÌ•ôfãKø9$# ß$t•÷èãƒ‬‬ ‫‪ ..‬ﺇﻥﱠ ﺁﻟﻴ‪‬ﺔ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺸﺮ ﺗﻜﻮﻥ ﺑﺴﻴﻤﺎﻫﻢ ‪) :‬‬
‫( ‪) ،،‬‬ ‫‪ß$t•÷èãƒ‬‬ ‫( ] ﺍﻟﺮﲪﻦ ‪ .. [ ٤١ :‬ﻓﺘﻌﻠﱡﻖ ﺍﻟﻜﻠﻤﺘﲔ ]] )‬ ‫‪ÇP#y‰ø%F{$#ur ÓÅ»ºuq¨Z9$$Î/‬‬

‫‪ [[ ( öNßg»uKŠÅ¡Î0‬ﺑﺒﻌﻀﻬﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﳛﻤﻞ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﱠ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺸﺮ ﺗﻜﻮﻥ‬
‫) ™‪ÏŠqàf•¡9$# Ì•rOr& ô`ÏiB OÎgÏdqã_ãr ’Îû öNèd$yJ‹Å‬‬ ‫ﺑﺴﻴﻤﺎﻫﻢ ‪ ...‬ﻭﺍﻟﺒﺸﺮ ﺳﻴﻤﺎﻫﻢ ﰲ ﻭﺟﻮﻫﻬﻢ ‪:‬‬
‫‪ ] ( 4‬ﺍﻟﻔﺘﺢ ‪ .. [ ٢٩ :‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ™‪ ( OÎgÏdqã_ãr ’Îû öNèd$yJ‹Å‬ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴ‪‬ﺔ ‪...‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻮﺟﻪ ﻫﻮ ﺁﻟﻴ‪‬ﺔ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻓﺎﻹﻧﺴﺎﻥ ﻳ‪‬ﻌﺮ‪‬ﻑ ﺑﻮﺟﻬﻪ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻐﻄﺎﺀ ﺍﻟﻮﺟﻪ‬
‫ﻳﻨﻘﻀﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪.. ( 3 tûøïsŒ÷sムŸxsù z`øùt•÷èムbr& #’oT÷Šr& y7Ï9ºsŒ‬‬
‫‪ ..‬ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﺃﻧﺰﻟﹶﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﻜﻮﻥ ﻓﺎﻋﻼﹰ ﻋﻨﺪﻣﺎ ﻻ ﺗ‪‬ﺒﺪﻱ ﺍﳌﺮﺃﺓﹸ ﻣﻦ ﺧﻼﻟﻪ ﺯﻳﻨﺘﻬﺎ ‪،‬‬
‫ﺇﻻﹶ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻛﻬ‪‬ﻮﻳ‪‬ﺔ ﺗ‪‬ﻤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻋﺪﻡ ﲢﺮ‪‬ﻛﻬﺎ – ﻣﺎﺩﻳ‪‬ﺎﹰ ﻭﻣﻌﻨﻮﻳ‪‬ﺎﹰ –‬
‫ﲝﺮﻛﺎﺕ ‪‬ﺪﻑ‪ ‬ﺇﱃ ﺍﻹﻋﻼﻡ ﺑﺎﻟﺰﻳﻨﺔ ﺍﳌﺨﻔﻴ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﺤﺮ‪‬ﻡ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﺇﻇﻬﺎﺭ‪‬ﻫﺎ ‪..‬‬
 ‫‪٤٠٣ ‬‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ، ( 4 £`ÎgÏFt^ƒÎ— `ÏB tûüÏÿøƒä† $tB zNn=÷èã‹Ï9 £`ÎgÎ=ã_ö‘r'Î/ tûøóÎŽôØo„ Ÿwur ) :‬ﺗ‪‬ﺼﻮ‪‬ﺭ‪‬‬
‫– ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﻣﻦ ﺻﻴﺎﻏﺘ‪‬ﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ – ﺣ‪‬ﻜﻤﺎﹰ ﺇﳍﻴ‪‬ﺎﹰ ﻋﺎﻣ‪‬ﺎﹰ ﳝﻨﻊ‪ ‬ﺍﳌﺮﺃﺓﹶ ﻣﻦ ﲢﺮ‪‬ﻛﻬﺎ ﺍﳌﺎﺩ‪ ‬‬
‫ﻱ‬
‫ﻭﺍﳌﻌﻨﻮﻱ‪ ‬ﲢﺮ‪‬ﻛﺎﹰ ﻳ‪‬ﺆﺩ‪‬ﻱ ﺇﱃ ﻋ‪‬ﻠﹾﻢﹺ ﺯﻳﻨﺘ‪‬ﻬﺎ ﺍﳌﺨﻔﻴ‪‬ﺔ ) ﻣﺎﺩﻳ‪‬ﺎﹰ ﻭﻣﻌﻨﻮﻳ‪‬ﺎﹰ ( ﻭﺍﻟﱵ ﻳ‪‬ﺤﺮ‪‬ﻡ‪ ‬ﻋﻠﻴﻬﺎ ﺃﻥ‬
‫ﺗ‪‬ﻌﻠ‪‬ﻤ‪‬ﻬﺎ ﻟﻠﻨﺎﺱ ‪ ..‬ﻭﺩﻻﻻﺗ‪‬ﻬﺎ ﻟﻴﺴﺖ ﳏﺼﻮﺭﺓﹰ ﲝﻴﺜﻴ‪‬ﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﺗﺘﻘﺰ‪‬ﻡ‪ ‬ﻓﻴﻬﺎ ﲝﻴﺚﹸ ﻻ ﺗﺘﺠﺎﻭﺯ‬
‫ﺍﳋﻠﺨﺎﻝ ﻛﻤﺎ ﻓﹸﺴ‪‬ﺮ‪ ‬ﺗﺎﺭﳜﻴ‪‬ﺎﹰ ‪ ..‬ﻭﻛﻞﹼ ﺫﻟﻚ ﺩﻭﻥﹶ ﻣﻐﺎﻻﺓ‪ ‬ﺗ‪‬ﻠﻐﻲ ﻫ‪‬ﻮﻳ‪‬ﺘ‪‬ﻬﺎ ﻭﺷﺨﺼﻴ‪‬ﺘ‪‬ﻬﺎ ﺍﻟﱵ‬
‫ﺗ‪‬ﻤﻴ‪‬ﺰ‪‬ﻫﺎ ﻋﻦ ﻏﲑﹺﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﶈﺘﺸﻤﺎﺕ ‪..‬‬
‫ﻭﺍﺳﺘﺸﻬﺎﺩ ﺑﻌﻀﻬﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( £`ä3Ï?qã‹ç/ ’Îû tbö•s%ur‬ﻋﻠﻰ ﻋﺪﻡ ﺧﺮﻭﺝ ﺍﳌﺮﺃﺓ ﻟﻠﻌﻤﻞ ‪،‬‬
‫‪( 4 5>$pgÉo Ïä!#u‘ur `ÏB‬‬ ‫) ‪Æèdqè=t«ó¡sù $Yè»tFtB £`èdqßJçGø9r'y™ #sŒÎ)ur‬‬ ‫ﻭﺍﺳﺘﺸﻬﺎﺩﻫﻢ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﱐﹼ‬
‫] ﺍﻷﺣﺰﺍﺏ ‪ ، [ ٥٣ :‬ﻫﻮ ﲢﺮﻳﻒ‪ ‬ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪ ..‬ﻓﻬﺎﺗﺎﻥ ﺍﻟﻌﺒﺎﺭﺗﺎﻥ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﺎﻥ‬
‫‪ÄcÓÉ<¨Z9$# uä!$|¡ÏY»tƒ‬‬ ‫ﺧﺎﺻ‪‬ﺘﺎﻥ ﺑﻨﺴﺎﺀ ﺍﻟﻨﱯ‪ ، r ‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺨﺎﻃﺐ ﻧﺴﺎﺀ ﺍﻟﻨﱯ‪ r ‬ﺑﻘﻮﻟﻪ ‪) :‬‬
‫‪ ] ( 4 Ïä!$|¡ÏiY9$# z`ÏiB 7‰tnr'Ÿ2 ¨ûäøó¡s9‬ﺍﻷﺣﺰﺍﺏ ‪ ، [ ٣٢ :‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﳋﺎﺻ‪‬ﺔ ﺑﻨﺴﺎﺀ ﺍﻟﻨﱯ‪ r ‬ﻻ‬
‫ﳛﻖ‪ ‬ﻟﻨﺎ ﻓﺮﺿﻬﺎ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﻨﺴﺎﺀ ‪ ..‬ﻓﻬﻞ ﳛﻖ‪ ‬ﻟﻨﺎ ﺃﻥ ﻧﻔﺮﺽ ﻋﻠﻰ ﻧﺴﺎﺋﻨﺎ ﻋﺪﻡ ﺍﻟﺰﻭﺍﺝ ﺑﻌﺪ‬
‫) ‪Iwur «!$# š^qß™u‘ (#rèŒ÷sè? br& öNà6s9 šc%x. $tBur‬‬ ‫ﻣﻮﺕ ﺃﺯﻭﺍﺟﻬﻦ‪ ‬ﲤﺜﹼﻼﹰ ﺑﺄﺯﻭﺍﺝ ﺍﻟﻨﱯ‪: r ‬‬
‫&‪ ] ( 4 #´‰t/r& ÿ¾Ínω÷èt/ .`ÏB ¼çmy_ºurø—r& (#þqßsÅ3Zs? br‬ﺍﻷﺣﺰﺍﺏ ‪ [ ٥٣ :‬؟!!! ‪..‬‬
‫ﺇﻥﱠ ﺍﷲَ ﺗﻌﺎﱃ ﻳ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺃﺣﻜﺎﻣ‪‬ﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ – ﻭﰲ ﻏﲑﹺﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ –‬
‫ﺗﺼﻮﻳﺮﺍﹰ ﻣ‪‬ﻄﻠﻘﺎﹰ ﻣ‪‬ﺠﺮ‪‬ﺩﺍﹰ ﻋﻦ ﺍﳊﻴﺜﻴ‪‬ﺎﺕ ﺍﻟﺘﺎﺭﳜﻴ‪‬ﺔ ‪ ،‬ﻭﻋﻦ ﺍﳋﺼﻮﺻﻴ‪‬ﺎﺕ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﻭﺍﻹﻗﻠﻴﻤﻴ‪‬ﺔ ‪،‬‬
‫ﲝﻴﺚ ﻳﺴﺘﻄﻴﻊ‪ ‬ﺍﻹﻧﺴﺎﻥﹸ ﺗﺼﻮ‪‬ﺭ‪ ‬ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻗﺪ ﻧﺰﻟﺖ ﻋﻠﻴﻪ ﻫﻮ ‪ ،‬ﻭﲣﺎﻃ‪‬ﺒ‪‬ﻪ‪ ‬ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪‬‬
‫ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﺗﻔﻲ ﻟﻺﺟﺎﺑﺔ‪ ‬ﻋﻠﻰ ﻛﹸﻞﱢ ﻣﺘﻄﻠﺒﺎﺗ‪‬ﻪ ﺍﳊﻀﺎﺭﻳ‪‬ﺔ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ..‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﻨﺎﻙ‬
‫ﺧﺼﻮﺻﻴ‪‬ﺔ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻳ‪‬ﺒﻴ‪‬ﻨﻬﺎ ﻟﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺑﺸﻜﻞﹴ ﺻﺮﻳﺢ ‪ ،‬ﻳ‪‬ﺪﺭﻛﻪ ﻛﻞﱡ‬
‫ﻣﻦ ﻳﺘﺠﺮ‪‬ﺩ ﰲ ﺇﺩﺭﺍﻛﻪ ﻟﺪﻻﻻﺕ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
 ‫‪٤٠٤ ‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻠﺒﺎﺱ‪ ‬ﺍﻟﺬﻱ ﻳﺄﻣﺮ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﺍﳌﺮﺃﺓﹶ ﺍﳌﺆﻣﻨﺔ ‪ ،‬ﻻ ﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳ‪‬ﺤﻘﱢﻖ‪ ‬ﺷﺮﻃﲔ‬
‫ﺃﺳﺎﺳﻴ‪‬ﲔ ‪:‬‬
‫‪ – ١‬ﺃﻥ ﻳﺸﻤﻞﹶ ﺟﺴﺪ‪ ‬ﺍﳌﺮﺃﺓ‪ ، ‬ﻭﻳﻐﻄﹼﻲ ﺭﺃﺳﻬﺎ ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﻥ ﻳ‪‬ﻠﻐﻲ ﻫ‪‬ﻮﻳ‪‬ﺘ‪‬ﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺩﻭﻥﹶ ﺃﻥ ﻳ‪‬ﻌﺮ‪‬ﺿ‪‬ﻬﺎ ﻟﻸﺫﻯ ‪ ،‬ﺇﺫ ﺃﻥﹼ ﻃﻤﺲ‪ ‬ﻫ‪‬ﻮﻳ‪‬ﺔ ﺍﳌﺮﺃﺓ‪ ‬ﰲ ﺍ‪‬ﺘﻤﻊ ) ﺑﺘﻐﻄﻴﺔ ﻭﺟﻬﻬﺎ ( ﻳ‪‬ﻌﺮ‪‬ﺿ‪‬ﻬﺎ‬
‫ﻟﻸﺫﻯ ‪ ،‬ﻭﳚﻌﻞﹸ ﻣﻨﻬﺎ ﺭﻗﻤﺎﹰ ﻻ ﻫ‪‬ﻮﻳ‪‬ﺔﹶ ﻟﻪ ‪ ،‬ﻭﻛﺎﺋﻨﺎﹰ ﻏﲑ‪ ‬ﻓﺎﻋﻞﹴ ﰲ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻁ‬
‫ﻧﺮﺍﻩ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪`ÏB £`ÍköŽn=tã šúüÏRô‰ãƒ tûüÏZÏB÷sßJø9$# Ïä!$|¡ÎSur y7Ï?$uZt/ur y7Å_ºurø—X{ @è% •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ‬‬ ‫)‬
‫_‪ ] ( $VJŠÏm§‘ #Y‘qàÿxî ª!$# šc%x.ur 3 tûøïsŒ÷sムŸxsù z`øùt•÷èムbr& #’oT÷Šr& y7Ï9ºsŒ 4 £`ÎgÎ6•Î6»n=y‬ﺍﻷﺣﺰﺍﺏ ‪:‬‬
‫‪[ ٥٩‬‬
‫‪ – ٢‬ﺃﻥ ﻻ ﻳﻜﻮﻥﹶ ﺍﻟﻠﺒﺎﺱ‪ ‬ﺷﻔﺎﻓﺎﹰ ﲝﻴﺚ ﻻ ﻳ‪‬ﺆﺩ‪‬ﻱ ﻏﺮﺽ‪ ‬ﺍﻟﺴ‪‬ﺘﺮﹺ ﻣﻨﻪ ‪ ،‬ﻭﺧﺼﻮﺻﺎﹰ ﺃﻣﺎﻛﻦ‬
‫ﺍﻟﻌﻮﺭﺓ ﻭﺍﻟﻔ‪‬ﺘ‪‬ﻦ ﺍﻟﱵ ﲝﺎﺟﺔ‪ ‬ﺇﱃ ﺗﻐﻄﻴﺘﻬﺎ ﺑﺴﻤﺎﻛﺔ‪ ‬ﻭﺛﺒﺎﺕ‪ ‬ﺗﺴﺘ‪‬ﺮ‪‬ﻫﺎ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗ‪‬ﺼﻮ‪‬ﺭ‪‬ﻩ‪ ‬ﺍﻟﻌﺒﺎﺭﺓﹸ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ) ‪ ] ( ( £`ÍkÍ5qãŠã_ 4’n?tã £`ÏdÌ•ßJ胿2 tûøóÎŽôØu‹ø9ur‬ﺍﻟﻨﻮﺭ ‪ ، [ ٣١ :‬ﺣﻴﺚﹸ ﺗ‪‬ﺆﻣ‪‬ﺮ‪ ‬ﺍﳌﺮﺃﺓﹸ – ﰲ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﺃﻥﹾ ﺗﺴﻌﻰ ﻟ‪‬ﺴ‪‬ﺘ‪‬ﺮﹺ ﻣﻨﺎﻃﻖ ﺍﻟﻔ‪‬ﺘ‪‬ﻦ ﻭﺍﻟﻌﻮﺭﺍﺕ ‪ ،‬ﻭﺫﻟﻚ ﺑﻮﺍﺳﻄﺔ‪ ‬ﺍﻷﻏﻄﻴﺔ‬
‫ﺍﳌﹸﻨﺎﺳﺒﺔ‪ ‬ﻏﲑﹺ ﺍﻟﺸﻔﺎﻓﺔ ‪ ،‬ﻭﲝﻴﺚ ﻳﻜﻮﻥﹸ ﺍﻟﻠﺒﺎﺱ‪ ‬ﺍﳌﻌﲏ‪ ‬ﰲ ﺍﳌﺴﺄﻟﺔ‪ ‬ﺍﻟﻜﺎﻣﻠﺔ‪ ‬ﺍﻟﺴﺎﺑﻘﺔ‪ ‬ﺍﳌﹸﺼﻮ‪‬ﺭﺓ‪‬‬
‫ﻟﻠﺸﺮﻁ ﺍﻷﻭ‪‬ﻝ ﻓﺎﻋﻼﹰ ﻣ‪‬ﺆﺩ‪‬ﻳﺎﹰ ﳌﻬﻤﺘﻪ ﺑﺸﻜﻞﹴ ﺳﻠﻴﻢ ‪..‬‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻨﺼﻮﺹ‪ ‬ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ﲢﻤﻞﹸ ﻣﻦ ﺍﻟﺪﻻﻻﺕ‪ ‬ﻭﺍﳌﻌﺎﱐ ﻣﺎ ﻫﻮ ﺃﻛﱪ‪ ‬ﺑﻜﺜﲑﹴ‬
‫ﻣ‪‬ﻤ‪‬ﺎ ﰎﹼ ﲢﻤﻴﻠﹸﻪ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺃﻥﹼ ﻫﻨﺎﻙ ﻣﺎ ﰎﹼ ﲢﻤﻴﻠﹸﻪ‪ ‬ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻘﺮﺁﻥﹸ ﻣﻨﻪ ﺑﺮﺍﺀ ‪..‬‬
‫ﻓﺴﻮﺍﺀٌ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﺘﻄﺮ‪‬ﻑ ﺃﻡ ﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻛﻼﳘﺎ ﻭﺟﻬﺎﻥ ﻟﻌﻤﻠﺔ‪ ‬ﻭﺍﺣﺪﺓ ‪ ،‬ﻫﻲ‬
‫ﳐﺎﻟﻔﺔﹸ ﺃﺣﻜﺎﻡﹺ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺯﻋﻤﻬﻢ ﺑﺄﻥﹼ ﻟﺒﺎﺱ‪ ‬ﺍﳊﺮﺍﺋﺮﹺ ﻳﻜﻮﻥ ﺑﺘﻐﻄﻴﺔ‪ ‬ﻭﺟﻮﻫ‪‬ﻬﻦ‪ ‬ﻛﺘﻤﻴﻴﺰﹴ ﳍﻦ‪ ‬ﻋﻦ ﺍﻹﻣﺎﺀ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺍﻟﺬﻱ ﺯ‪‬ﻋﻢ‪ ‬ﻓﻴﻪ ﺃﻥﹼ ﻋﻮﺭﺓﹶ ﺍﻹﻣﺎﺀ ﻻ ﺗﺸﻤﻞﹸ ﺑﻌﺾ‪ ‬ﻣﻔﺎﺗ‪‬ﻨﻬﺎ ‪ ،‬ﻭﻛﺄﻧ‪‬ﻬﺎ ﳐﻠﻮﻕ‪ ‬ﻏـﲑ‪ ‬ﺇﻧﺴـﺎﱐﹼ ‪،‬‬
‫ﻭﻛﺄﻥﹼ ﺟﺴﺪ‪‬ﻫﺎ ﻣﻦ ﻣﺎﺩ‪‬ﺓ‪ ‬ﺃﺧﺮﻯ ﲣﺘﻠﻒ ﻋﻦ ﻣﺎﺩ‪‬ﺓ‪ ‬ﺟ‪‬ﺴﺪ‪ ‬ﺍﻹﻧﺎﺙ ‪ ..‬ﻛﹸﻞﹼ ﺫﻟﻚ ﻟﻴﺲ ﺃﻛﺜﺮ‪ ‬ﻣﻦ‬
 ‫‪٤٠٥ ‬‬
‫ﺇﺳﻘﺎﻃﺎﺕ‪ ‬ﺗﺎﺭﳜﻴ‪‬ﺔ‪ ‬ﻷﻣﺮﺍﺽﹴ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﻭﺃﻫﻮﺍﺀٍ ﻭﻋﺼﺒﻴ‪‬ﺎﺕ‪ ‬ﻣ‪‬ﺴﺒﻘﺔ‪ ‬ﺍﻟﺼﻨﻊ ‪ ،‬ﰎﹼ ﻓﺮﺿ‪‬ﻬﺎ ﻋﻠـﻰ‬
‫ﺩﻻﻻﺕ‪ ‬ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻨﻘﹸﻀ‪‬ﻬﺎ ﻛﺘﺎﺏ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﲨﻠﺔﹰ ﻭﺗﻔﺼﻴﻼﹰ ‪..‬‬
‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺮﺍﺑﻌﺔ ) ﺍﳊﻜﻤﺔ ﺍﳌﻄﻠﻘﺔ ( ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜـﱪﻯ )‬
‫ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ‪ ،‬ﺃﻥﱠ ﻣﺴﺎﺋﻞ ﺍﻟﻌﺒﻴﺪ ﻭﻣﻠﻚ ﺍﻟﻴﻤﲔ ﺑﺎﳊﻴﺜﻴ‪‬ﺔ ﺍﻟﱵ ﺃﹸﻃﱢﺮﺕ ‪‬ﺎ ﻓﻘﻬﻴ‪‬ﺎﹰ ‪،‬‬
‫ﻻ ﻭﺟﻮﺩ ﳍﺎ – ﺃﺑﺪﺍﹰ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﰎﹼ ﺍﻓﺘﺮﺍﺅﻩ ﻋﻠﻰ ﻣﻨـﻬﺞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻫﻮ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﲢﺮﻳﻒ‪ ‬ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 

 
 
 
 
 
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adnan@thekr.net
 ‫‪ ‬‬
‫ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺮﺗﺒﻂ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﻮ ﺃﲰﻰ ﻣـﻦ ﺃﻥ‬
‫ﳜﻀﻊ‪ ‬ﻟﻠﺤﺪﻭﺙ ‪ ،‬ﻭﻣﻦ ﺃﻥ ﳛﻴﻂ ﺑﻪ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻓﻤﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺗﺸﺮﻳﻊ‬
‫ﻫﻮ ﻓﻮﻕ ﺍﳊﺪﻭﺙ ﻣﻜﺎﻧﺎﹰ ﻭﺯﻣﺎﻧﺎﹰ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﻟـﻪ ‪،‬‬
‫ﻗﺎﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﲝﺮﻓﻴ‪‬ﺘﻪ ﰲ ﻋﺎﱂ ﻻ ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺃﻥﹼ ﻣﺎ ﺗﻮﻫ‪‬ﻤﻪ ﻣ‪‬ﻦ‪‬‬
‫ﻗﺎﻟﻮﺍ ﲝﺪﻭﺙ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻗﺎﻟﻮﺍ ﺑﻘﺪﻡ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻭﺙ ﻗﻮﻟﻪ ‪ ،‬ﻣﺮﺟﻌـﻪ‬
‫ﺃﻧ‪‬ﻬﻢ ﺟﻌﻠﻮﺍ ﻣﻦ ﺗﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻋﻦ ﺍﻟﻨﻄﻖ ﻭﺍﻟﻠﻔﻆ ﻗﻴﺪﺍﹰ ﻋﻠﻰ ﻛﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻗﻮﻟـﻪ ‪،‬‬
‫ﻭﻛﺄﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ ﺇﻻﹼ ﻋﱪ ﺣﺮﻭﻑ ﳐﻠﻮﻗﺔ ﳏﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
‫ﻛﻘﻮﳍﻢ ﺍﳊﺎﺩﺙ ‪ ..‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﻢ ﻟﻠﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ ﺇﺩﺭﺍﻛـﺎﹰ‬
‫ﺳﻠﻴﻤﺎﹰ ﻛﻤﺎ ﻳﺼﻮ‪‬ﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﻭﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﺃﻥﱠ ﻛﻮﻥﹶ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻄﺮﻳ‪‬ﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﻨـﺘﺞ‬
‫ﻋﻨﻬﺎ ﺃﻥﱠ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻮﺍﺣﺪ ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟـﺬﻱ‬
‫ﺗﻔﺮ‪‬ﻋﺖ ﻋﻨﻪ ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﻭﺿﻌﻴ‪‬ﺔ ﻣﻦ ﺍﺻﻄﻼﺡ ﺍﻟﺒﺸﺮ ﻛﺒﺎﻗﻲ ﻟﻐﺎﺕ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃ ﱠﻥ‬
‫ﺗﻘﺪﱘ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺃﻭ ﺣﺮﻑ ﻗﺮﺁﱐ ‪ ،‬ﺃﻭ ﺗﺄﺧﲑﳘﺎ ‪ ،‬ﺃﻭ ﺣﺬﻓﻬﻤﺎ ‪ ،‬ﺃﻭ ﺯﻳﺎﺩ‪‬ﻤﺎ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫـﻮ‬
‫ﳊﻜﻤﺔ ﻣﻄﻠﻘﺔ ﺗﺮﺗﺒﻂ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻣﻊ ﺑﻌﻀﻬﺎ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺍﻧﻌﻜﺎﺱ ﻣﻄﻠﻖ ﻻﺭﺗﺒﺎﻁ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‬
‫‪..‬‬
‫ﻭﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻭﺑﺮﺍﻫﲔ ﻭﺩﻻﻻﺕ‬
‫ﻭﻣﻌﺎﱐ ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻇﺎﻫﺮ ﻭﻭﺍﺿﺢ ) ﳏﻜﻢ ( ‪ ،‬ﻻ ﻳﺘﺴﺮ‪‬ﺏ ﺇﻟﻴﻪ ﺃﻱ‪ ‬ﺧﻠﻞ ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ‬
‫ﻣﺘﺸﺎﺑﻪ ﻻ ﺳﺒﻴﻞ ﻟﻨﺎ ﰲ ﺇﺩﺭﺍﻙ ‪‬ﺎﻳﺔ ﻣﻌﺎﻧﻴﻪ ‪ ،‬ﻓﻬﻨﺎﻙ ﻋﻤﻖ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ‬
‫‪٤١٠ ‬‬
‫ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻮ ‪‬ﺎﻳﺔ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﳝﻜﻦ ﲡﺰﺋﺘﻪ ‪ ،‬ﻷﻧ‪‬ﻪ‬
‫ﻣﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻻ ﺗﺘﺠﺰ‪‬ﺃ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﺣﻜﺎﻣﻪ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻣﻨﻬﺞ ﻛﻠﻴ‪‬ﺔ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﲣﺼﻴﺺ ﻣﺎ ﻳﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺒﺎﺭﺍﺕ‬
‫ﻇﺎﻫﺮﻫﺎ ﺍﻹﻃﻼﻕ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺇﻃﻼﻕ ﻣﺎ ﻳﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺒﺎﺭﺍﺕ‪ ‬ﻇﺎﻫﺮﻫﺎ‬
‫ﺍﻟﺘﺨﺼﻴﺺ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﺃﻥﱠ ﻋﺪﻡ ﺍﺗ‪‬ﺒﺎﻉ ﻣﻨﻬﺞ ﺍﻟﻜﻠﻴ‪‬ﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ) ‪، ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬
‫ﻭﺃﻥﱠ ﺍﻟﺮﻛﺾ ﺧﻠﻒ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺃﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺩﻭﻥ ﺗﻔﻌﻴﻞ ﺍﻟﻌﻘﻞ ﺍ‪‬ﺮ‪‬ﺩ ﰲ ﺇﺩﺭﺍﻙ‬
‫ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺳﻴﺆﺩ‪‬ﻱ ﺇﱃ ﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ‪..‬‬
‫ﻭﺳﻨﺘﻌﺮ‪‬ﺽ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﳌﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪ ،‬ﺍﻟﲏ ﻛﺜﺮ ﻓﻴﻬـﺎ‬
‫ﺍﳍﺮﺝ ‪ ،‬ﻭﺍﺗ‪‬ﺴﻌﺖ ﻓﻴﻬﺎ ﺩﺍﺋﺮﺓ ﺍﳋﻼﻑ ﺣﱴ ﺑﲔ ﺍﻟﺬﻳﻦ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻨﻬﺎ ‪ ،‬ﻟﻨﺮﻯ ﻣﻮﻗـﻊ ﻫـﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻭﻣﻌﺎﱐ‬
‫ﻫﻲ ﻓﻮﻕ ﺍﻻﻧﺼﻴﺎﻉ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪..‬‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﻗﺒﻞ ﲢﺮﻳﺮ ﺍﻟﻨﺴﺦ ﺑﺸﻜﻠﻪ ﺍﳊﺎﱄ ﻭﺟﻌﻠﻪ ﲝﺜﺎﹰ ﻣﺴﺘﻘﻼﹰ ﻣﻦ ﺃﲝﺎﺙ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ‪ ،‬ﻛﺎﻥ ﺍﻟﻨﺴﺦ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻴﻪ ﲣﺼﻴﺺ ﺍﻟﻌﺎﻡ ‪ ،‬ﻭﺗﻘﻴﻴﺪ ﺍﳌﻄﻠـﻖ ‪ ،‬ﻭﺗﻔﺼـﻴﻞ ﺍ‪‬ﻤـﻞ ‪،‬‬
‫ﻭﺇﻳﻀﺎﺡ ﺍﳌﺒﻬﻢ ‪ ،‬ﺣﱴ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻦ ﺟﻌﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻧﺴﺨﺎﹰ ‪..‬‬
‫ﻓﺎﺑﺘﺪﺍﺀ ﻣﻦ ﻋﻬﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﺬﻱ ﻳ‪‬ﻌﺪ‪ ‬ﺃﻭ‪‬ﻝ ﻣﻦ ﻣﻴ‪‬ﺰ ﺍﻟﻨﺴﺦ ﻋﻦ ﻏﲑﻩ ] ‪‬‬
‫‪‬‬
‫‪ ، [ ‬ﺣﻴﺚ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻣﻌﺎﱐ ﻋﺪ‪‬ﺓ ﲤﻴ‪‬ﺰﻩ ﻋﻦ ﻏـﲑﻩ ‪ ،‬ﻛﻠﻔـﻆ‬
‫ﺍﻟﺘﺒﺪﻳﻞ ﻭﺍﻹﺯﺍﻟﺔ ﻭﺍﶈﻮ ﻭﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻪ ) ﺍﻟﺮﺳﺎﻟﺔ ( ‪ ..‬ﻭﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ‬
‫ﻭﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻭﻣﺎ ﺗﺒﻌﻪ ﻣﻦ ﻗﺮﻭﻥ ‪ ،‬ﻧﺮﻯ ﰲ ﻛﻞﱢ ﻗﺮﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﻌﺮ‪‬ﻑ ﺍﻟﻨﺎﺳﺦ‬
‫ﻭﺍﳌﻨﺴﻮﺥ ﺗﻌﺮﻳﻔﺎﹰ ﺟﺪﻳﺪﺍﹰ ‪..‬‬
‫ﻭﺃﻗﺪﻡ ﻣﺎ ﻭﺻﻠﻨﺎ ﻣﻦ ﺗﻌﺎﺭﻳﻒ ﻟﻠﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻫﻮ ﻣﺎ ﺫﹸﻛﺮ ﰲ ﻛﺘﺎﺏ ) ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ‬
‫ﻭﺍﳌﻨﺴﻮﺥ ( ﻷﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤ‪‬ﺪ ﺑﻦ ﺣﺰﻡ ﻋﻤ‪‬ﻦ ﺳﺒﻘﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻴﺚ ﻗﺎﻝ ‪ ] :‬‬
 ‫‪٤١١ ‬‬
‫‪‬‬
‫‪.. [ ‬‬
‫ﻭﻋﺮ‪‬ﻓﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﳉﺼ‪‬ﺎﺹ ﺍﳌﺘﻮﻓﹼﻰ ﺳﻨﺔ ) ‪ ( ٣٧٠‬ﻫﺠﺮﻱ ﺑﺄﻧ‪‬ـﻪ ‪ ] :‬‬
‫‪ .. [ ‬ﻭﻋﺮ‪‬ﻓﻪ ﺍﻟﺒﺎﻗﻼﱐ ﺍﳌﺘﻮﻓﹼﻰ ﺳﻨﺔ ) ‪ ( ٤٠٣‬ﻫﺠﺮﻱ ﺑﺄﻧ‪‬ﻪ ‪ ] :‬‬
‫‪‬‬
‫[ ‪ ..‬ﻭﻋﺮ‪‬ﻓﻪ ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ﺍﳌﺘﻮﻓﹼﻰ ﺳﻨﺔ ) ‪ ( ٤٥٦‬ﻫﺠﺮﻱ ﺑﺄﻧ‪‬ﻪ ‪ ] :‬‬
‫‪ .. [ ‬ﻭﻋﺮ‪‬ﻓﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﳏﻤ‪‬ﺪ ﺑـﻦ ﺍﳊﺴـﲔ ﺍﻟﻔـﺮ‪‬ﺍﺀ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳊﻨﺒﻠﻲ ﺍﳌﺘﻮﻓﹼﻰ ﺳﻨﺔ ) ‪ ( ٤٥٨‬ﻫﺠﺮﻱ ﺑﺄﻧ‪‬ﻪ ‪ ] :‬‬
‫‪ .. [ ‬ﻭﻋﺮ‪‬ﻓﻪ ﺍﻵﻣﺪﻱ ﺍﳌﺘﻮﻓﹼﻰ ﺳـﻨﺔ ) ‪( ٦٣١‬‬
‫ﻫﺠﺮﻱ ﺑﺄﻧ‪‬ﻪ ‪ ] :‬‬
‫‪ .. [ ‬ﻭﻋﺮ‪‬ﻓﻪ ﺍﺑﻦ ﺍﳊﺎﺟﺐ ﺍﳌﺘﻮﻓﹼﻰ ﺳﻨﺔ ) ‪ ( ٦٤٦‬ﻫﺠـﺮﻱ ﺑﺄﻧ‪‬ـﻪ ‪ ] :‬‬
‫‪ .. [ ‬ﻭﻋﺮ‪‬ﻓﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺍﳌﺘﻮﻓﹼﻰ ﺳـﻨﺔ )‬
‫‪ ( ٦٧٥‬ﻫﺠﺮﻱ ﺑﺄﻧ‪‬ﻪ ‪.. [  ] :‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ ﻫﻲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﺼﺮ ‪ ،‬ﻓﻜﻞﹼ ﻣﻦ ﻭﺿﻊ ﺗﻌﺮﻳﻔـﹰﺎ‬
‫ﳌﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻳﻈﻨ‪‬ﻪ ﻛﺎﻣﻼﹰ ﺳﺎﳌﺎﹰ ﻣﻦ ﺍﻟﻨﻘﺺ ‪ ،‬ﻳﻨﺘﻘﺪ ﻓﻴﻪ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻟﱵ ﺳـﺒﻘﺖ‬
‫ﺗﻌﺮﻳﻔﻪ ‪ ،‬ﻳﺄﰐ ﺑﻌﺪﻩ ﻣﻦ ﻳﻨﺘﻘﺪ ﺗﻌﺮﻳﻔﻪ ﻫﺬﺍ ﻟﻴﻀﻊ ﺗﻌﺮﻳﻔﺎﹰ ﻳﻈﻨ‪‬ﻪ ﻛﺎﻣﻼﹰ ﺳﺎﳌﺎﹰ ﻣﻦ ﺍﻟﻨﻘﺺ ‪..‬‬
‫ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻣﻦ ﳎﻤﻮﻋﺔ ﺍﻷﺩﻟﹼﺔ ﺍﻟﱵ ﺗ‪‬ﺜﺒﺖ ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺻﻨﺎﻋﺔ ﺑﺸـﺮﻳ‪‬ﺔ‬
‫ﳏﻀﺔ ‪ ،‬ﺗ‪‬ﻮﺿ‪‬ﻊ ﻓﻴﻬﺎ ﺍﻟﺘﺼﻮ‪‬ﺭﺍﺕ ﺍﳌﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻭﺍﻷﻫﻮﺍﺀ ﻣﻌﻴﺎﺭﺍﹰ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺰﻋﻮﻣﺔ – ﻛﻤﺎ ﺳﻨﺮﻯ – ﻟﻴﺴﺖ ﻧﺘﺎﺟﺎﹰ ﺗﺪﺑ‪‬ﺮﻳ‪‬ﺎﹰ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ‬
‫ﻧﺘﻴﺠﺔ ﺗﻘﻠﻴﺪ‪ ‬ﺃﻋﻤﻰ ﻳﺘﻢ‪ ‬ﻓﻴﻪ ﺍﻟﺘﻌﺎﻣﻲ ﻋﻦ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪٤١٢ ‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻨﺴﺦ ﻛﻤﺎ ﺯﻋﻤﻮﻩ ﻫﻮ ﺑﺎﺧﺘﺼﺎﺭﹴ ﺷﺪﻳﺪ ‪ :‬ﺇﺯﺍﻟﺔ ﺣﻜﻢﹴ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﻜﺮﱘ ‪ ،‬ﲝﻜﻢﹴ ﺁﺧﺮ ﺑﺪﻻﹰ ﻣﻨﻪ ‪ ،‬ﺃﻱ ﻫﻮ ﺇﻟﻐﺎﺀ ﺍﳊﻜﻢ ﺍﻷﻭ‪‬ﻝ ) ﺍﳌﻨﺴﻮﺥ ( ﲝﻜﻢﹴ ﺟﺪﻳـﺪ )‬
‫ﺍﻟﻨﺎﺳﺦ ( ‪..‬‬
‫ﻭﺻﻨ‪‬ﻔﻮﺍ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺿﺮﺏ ‪..‬‬
‫‪ – ١‬ﻣﺎ ﻧ‪‬ﺴﺦ‪ ‬ﺧﻄﹼﻪ ﻭﺣﻜﻤﻪ ‪ ،‬ﻓﻘﺎﻟﻮﺍ – ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ – ﺃﹸﻧﺰﻟﺖ ﺳـﻮﺭﺓ ﺗﻌـﺪﻝ‬
‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﰒﹼ ﻧ‪‬ﺴﺨ‪‬ﺖ ﻛﻠﹼﻬﺎ ‪..‬‬
‫‪ – ٢‬ﻣﺎ ﻧ‪‬ﺴﺦ‪ ‬ﺧﻄﹼﻪ ﻭﺑﻘﻲ ﺣﻜﻤﻪ ‪ ،‬ﻓﻘﺎﻟﻮﺍ – ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ – ﺃﹸﻧﺰﻟﺖ ﺁﻳﺔ ﺍﻟﺮﺟﻢ ﰒﱠ‬
‫ﻧ‪‬ﺴﺦ ﺧﻄﹼﻬﺎ ﻭﺑﻘﻲ ﺣﻜﻤﻬﺎ ‪ ،‬ﻭﺍﺣﺘﺠ‪‬ﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﲟﺎ ﻭﺭﺩ ﰲ ﻣﻮﻃﱠﺄ ﻣﺎﻟﻚ ﺃﻥﹼ ﻋﻤـﺮ ﺑـﻦ‬
‫ﺍﳋﻄﹼﺎﺏ ﻗﺎﻝ ‪ ] :‬‬
‫‪، [ ––‬‬
‫ﻭﲟﺎ ﻭﺭﺩ ﰲ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻗﺎﻝ ‪r ] :‬‬
‫‪ ، [‬ﻭﲟﺎ ﻭﺭﺩ ﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ﺃﻥﹼ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﹼﺎﺏ ﻗﺎﻝ ‪ ] :‬‬
‫‪ ، [ r‬ﻭﲟﺎ ﻭﺭﺩ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ‪ ] :‬‬
‫‪.. [ r‬‬
‫‪ – ٣‬ﻣﺎ ﻧ‪‬ﺴﺦ‪ ‬ﺣﻜﻤﻪ ﻭﺑﻘﻲ ﺧﻄﹼﻪ ‪ ،‬ﻭﻫﻮ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻧﺘﻠﻮﻫﺎ ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ‪،‬‬
‫ﺃﺭﺍﺩﻭﺍ ﺟﻌﻠﹶﻬﺎ ﳎﺮ‪‬ﺩ ﻛﻠﻤﺎﺕ ﺗ‪‬ﺘﻠﻰ ‪ ،‬ﻻ ﻋﻼﻗﺔ ﻟﻨﺎ ﺑﺎﻷﺣﻜﺎﻡ ﻭﺍﻷﺩﻟﹼﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ‪ ..‬ﻓﻮﺟﻮﺩﻫﺎ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻳﺆﺩ‪‬ﻱ ﺇﻟﻴﻪ ﻛﻼﻣﻬﻢ – ﻫﻮ ﻷﺟﺮ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﺘﱪﻳﻚ ﻭﺗﺬﻛﹼﺮ‬
‫ﺍﳌﺎﺿﻲ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﻓﻴﻪ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﺻﺎﳊﺔ ﺍﻟﻔﺎﻋﻠﻴ‪‬ﺔ ‪..‬‬
‫ﻭﺣﺘ‪‬ﻰ ﺍﻟﺬﻳﻦ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻣﻦ ﺍﻟﻨﺴﺦ ) ﻣﺎ ﻧ‪‬ﺴﺦ ﺣﻜﻤﻪ ﻭﺑﻘـﻲ ﺧﻄﹼـﻪ (‬
‫ﳒﺪﻫﻢ ﻻ ﳚﻤﻌﻮﻥ ﻋﻠﻰ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺍﺩ‪‬ﻋﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻭﻻ ﻳﺘ‪‬ﻔﻘﻮﻥ ﻋﻠﻴﻬﺎ ‪ ،‬ﻓﺎﻵﻳﺔ ﺍﳌﻨﺴﻮﺧﺔ‬
‫‪٤١٣ ‬‬
‫ﻋﻨﺪ ﺃﺣﺪﻫﻢ ‪ ،‬ﻏﲑ ﻣﻨﺴﻮﺧﺔ – ﺃﻭ ﻧﺎﺳﺨﺔ – ﻋﻨﺪ ﺍﻵﺧﺮ ‪ ..‬ﻭﺳـﻨﺘﻌﺮ‪‬ﺽ – ﺇﻥ ﺷـﺎﺀ ﺍﷲ‬
‫ﺗﻌﺎﱃ – ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﳍﺬﺍ ﺍﻟﻀﺮﺏ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻡ ﺑﺎﻟﺘﻔﺼﻴﻞ ‪..‬‬
‫ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺑﺄﻧﻮﺍﻋﻪ ﻫﺬﻩ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﺑﺎﺳﺘﻄﺎﻋﺘﻬﻢ ﺃﻥ ﻳﻀﻴﻔﻮﺍ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ]‬
‫ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ [ ﻣﺎ ﻳﺸﺎﺅﻭﻥ ﻣﻦ ﺃﺣﻜﺎﻡ ‪ ،‬ﻓﻤﺎ ﺯﻋﻤﻮﻩ ﻣﻦ ﺁﻳﺎﺕ‪ ‬ﻧ‪‬ﺴﺦ ﺧﻄﱡﻬـﺎ ﻭﺑﻘـﻲ‬
‫ﺣﻜﻤﻬﺎ ﻳﻌﻄﻴﻬﻢ ﺍﻟﺘﱪﻳﺮ ﻹﺿﺎﻓﺔ ﻣﺎ ﻳﺸﺎﺅﻭﻥ ﻣﻦ ﺃﺣﻜﺎﻡ ‪ ..‬ﻭﺑﺎﺳﺘﻄﺎﻋﺘﻬﻢ ﺃﻥ ﳛﺬﻓﻮﺍ ﻣـﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻳﺸﺎﺅﻭﻥ ﻣﻦ ﺃﺣﻜﺎﻡ ‪ ،‬ﻓﻤﺎ ﺯﻋﻤﻮﻩ ﻣﻦ ﺁﻳﺎﺕ‪ ‬ﻧ‪‬ﺴﺦ‪ ‬ﺣﻜﻤ‪‬ﻬـﺎ ﻭﺑﻘـﻲ‬
‫ﺧﻄﹼﻬﺎ ﻳﻌﻄﻴﻬﻢ ﺍﻟﺘﱪﻳﺮ ﳊﺬﻑ ﻣﺎ ﻳﺸﺎﺅﻭﻥ ﻣﻦ ﺃﺣﻜﺎﻡ ‪ ..‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻗﻮﻝ ﺍﻟﻜـﺜﲑﻳﻦ‬
‫ﻣﻨﻬﻢ ﺑﺄﻥﱠ ﺍﳊﺪﻳﺚ ﻳﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﻳﺴﻤ‪‬ﻮﻧﻪ ﺑﺘﺨﺼﻴﺺ ﺍﳌﻄﻠﻖ ﻭﺇﻃـﻼﻕ‬
‫ﺍﳌﺨﺼ‪‬ﺺ ﻭﻛﻞﹼ ﻣﺎ ﰎﹼ ﻭﻳﺘﻢ‪ ‬ﺍﻓﺘﺮﺍﺅﻩ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻣﻔـﺎﻫﻴﻢ ﰎﹼ ﻭﺿـﻌﻬﺎ ﻣـﻦ‬
‫ﺟﻴﻮ‪‬ﻢ ‪ ،‬ﻻ ‪‬ﺪﻑ ﺇﻻﹼ ﺇﱃ ﺍﻹﺳﺎﺀﺓ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻨﺴﺦ ﺍﻟﺬﻱ ﺯﻋﻤﻮﻩ ﻳﻘﺘﻀﻲ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪ – ١‬ﺍﻟﻀﺮﺏ ﺍﻷﻭ‪‬ﻝ ) ﻣﺎ ﻧﺴﺦ ﺧﻄﹼﻪ ﻭﺣﻜﻤﻪ ( ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﱐ ) ﻣﺎ ﻧ‪‬ﺴﺦ ﺧﻄﹼﻪ ﻭﺑﻘﻲ‬
‫ﺣﻜﻤﻪ ( ﻳﻘﺘﻀﻴﺎﻥ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﺓﹰ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‬
‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ) )‪ ] ( Í‘ô‰s)ø9$# Ï's#ø‹s9 ’Îû çm»oYø9t“Rr& !$¯RÎ‬ﺍﻟﻘﺪﺭ ‪ ، [ ١ :‬ﻭﺍﻟﺬﻱ ﻧ‪‬ﺰ‪‬ﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬
‫) )‪WxƒÍ”\s? tb#uäö•à)ø9$# y7ø‹n=tã $uZø9¨“tR ß`øtwU $¯RÎ‬‬ ‫ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻋﻠﻰ ﻣﺪﺍﺭ ) ‪ ( ٢٣‬ﻋﺎﻣﺎﹰ‬
‫( ] ﺍﻹﻧﺴﺎﻥ ‪ ، [ ٢٣ :‬ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ – ﺣﺴﺐ ﻣﺎ ﻳﻘﺘﻀﻲ ﺇﻟﻴﻪ ﻫﺬﺍﻥ ﺍﻟﻀﺮﺑﺎﻥ ﻣﻦ ﺍﻟﻨﺴﺦ‬
‫ﺍﳌﺰﻋﻮﻡ – ﻫﻮ ﺃﻛﱪ ﺣﺠﻤﺎﹰ ﻭﺃﻛﺜﺮ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻮﺟﻮﺩ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ‪..‬‬
‫‪ – ٢‬ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﺿﺮﺏ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻡ ) ﻣﺎ ﻧ‪‬ﺴﺦ‪ ‬ﺣ‪‬ﻜﻤﻪ ﻭﺑﻘﻲ‬
‫ﺧﻄﹼﻪ ( ‪ ،‬ﻳﻘﺘﻀﻲ ﺃﻥﱠ ﻫﻨﺎﻙ ﺗﻌﺎﺭﺿﺎﹰ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻟﺪﺭﺟﺔ‪ ‬ﻳﺴﺘﺤﻴﻞ ﻓﻴﻬﺎ ﺍﻟﺘﻮﻓﻴﻖ‬
‫ﺑﲔ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ‪..‬‬
‫‪ – ٣‬ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ ﻳﻘﺘﻀﻲ ﻭﺟﻮﺩ ﺁﻳﺎﺕ ﻓﺎﻗﺪﺓ ﻟﻠﺼﻼﺣﻴﺔ ﻛﺄﺣﻜﺎﻡ ﻳﻄﻠﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﻨ‪‬ﺎ ‪ ،‬ﻓﻬﻲ – ﺑﻨﺎﺀ ﻋﻠﻰ ﺯﻋﻤﻬﻢ – ‪‬ﺮ‪‬ﺩ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﺘﱪﻳﻚ ‪ ،‬ﻓﺤﺴﺐ ﺯﻋﻤﻬﻢ ﲢﻤﻞ‬
 ‫‪٤١٤ ‬‬
‫ﺩﻻﻻﺕ ﻭﺃﺣﻜﺎﻣﺎﹰ ﲣﺘﻠﻒ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﳌﹸﺮﺍﺩﺓ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺳﺨﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﺎﻵﻳﺎﺕ ﺍﳌﻨﺴﻮﺧﺔ ﻣ‪‬ﻔﺮﻏﺔ ﻣﻦ ﺣﻜﻢ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺼﻼﺣﻴ‪‬ﺔ ‪ ،‬ﻭﻟﻔﻈﻬﺎ ﻣﻌﺰﻭﻝ ﻋﻦ ﻣﻀﻤﻮ‪‬ﺎ ‪..‬‬
‫‪ – ٤‬ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ ﻳﻘﺘﻀﻲ ﺃﻥﱠ ﺍﻵﻳﺎﺕ ﺍﳌﻨﺴﻮﺧﺔ ﺧﺎﺿﻌﺔ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪،‬‬
‫ﺃﻱ ﺣﺎﺩﺛﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﺣﺎﺩﺙ ‪ ،‬ﻛﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻻ‬
‫ﲣﺘﻠﻒ ﻋﻦ ﺍﻵﻳﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ‪ ..‬ﻓﺎﻵﻳﺎﺕ ﺍﳌﻨﺴﻮﺧﺔ ﲪﻠﺖ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ –‬
‫ﺃﺣﻜﺎﻣﺎﹰ ﻭﺗﺸﺮﻳﻌﺎﺕ‪ ‬ﻣﺆﻗﹼﺘﺔ ﳌﺮﺣﻠﺔ ﻣﻌﻴ‪‬ﻨﺔ ﻣﻦ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﰒﹼ ﺃﺗﺖ ﺑﻌﺪ ﺫﻟﻚ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻨﺎﺳﺨﺔ ‪ ،‬ﻟﺘﺒﺪﺃ ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ‪..‬‬

‫‪ ‬‬
‫‪ ‬‬

‫ﺑﺪﺍﻳﺔ ﻧﺰﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﻧﺰﻭﻝ ﺍﳊﻜﻢ ﺍﳌﻨﺴﻮﺥ‬ ‫ﻧﺰﻭﻝ ﺍﳊﻜﻢ ﺍﻟﻨﺎﺳﺦ‬ ‫‪‬ﺎﻳﺔ ﻧﺰﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ‬

‫‪‬‬
‫‪‬‬
‫‪ – ٥‬ﲟﺎ ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﻧﺺ‪ ‬ﻗﺮﺁﱐﱞ ) ﻭﻻ ﺣﱴ ﺣﺪﻳﺚ ( ﳛﺪ‪‬ﺩ ﺍﻵﻳﺎﺕ ﺍﳌﻨﺴﻮﺧﺔ ﻭﺍﻵﻳﺎﺕ‬
‫ﺍﻟﱵ ﻧﺴﺨﺘﻬﺎ ‪ ،‬ﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﺟﺘﻬﺎﺩﻳ‪‬ﺔ ‪ ،‬ﻭﲟﺎ ﺃﻥﱠ ﺍﻻﺟﺘﻬﺎﺩ ﻟﻴﺲ ﻣﻘﺼﻮﺭﺍﹰ ﻋﻠﻰ ﺟﻴ ﹴﻞ‬
‫ﺩﻭﻥ ﻏﲑﻩ ‪ ،‬ﻟﺬﻟﻚ ﻓﻤﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ – ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ‬
‫– ﻻ ﳝﻜﻦ ﺇ‪‬ﺎﺅﻫﺎ ﻭﻻ ﻭﺿﻊ ﺣﺪ‪ ‬ﳍﺎ ‪..‬‬
‫‪ – ٦‬ﲟﺎ ﺃﻧ‪‬ﻪ ﺗ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﺁﻳﺎﺕ‪ ‬ﻛﺮﳝﺔ ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻣﻨﺴﻮﺧﺔ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻪ ﺗ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺣﻜﺎﻡ‪ ‬ﻟﺴﻨﺎ ﻣﻄﺎﻟﺒﲔ ﺑﺎﺗ‪‬ﺒﺎﻋﻬﺎ ‪ ..‬ﺑﻞ – ﺑﻨﺎﺀ ﻋﻠﻰ ﺯﻋﻤﻬﻢ – ﳓﻦ ﻣﻄﺎﻟﺒﻮﻥ‬
‫ﺑﺎﺗ‪‬ﺒﺎﻉ ﻣﺎ ﳜﺎﻟﻔﻬﺎ ‪ ،‬ﳑ‪‬ﺎ ﲢﻤﻠﻪ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻧﺎﺳﺨﺔ ﳍﺎ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫ﺇﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺣﺴﺐ ﺍﻟﻀﺮﺑﻴ‪‬ﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻫﻲ ﻣﺴﺄﻟﺔ ﻣﺴﺘﺤﻴﻠﺔ ‪،‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﻮﺟﻮﺩ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻫﻮ ﺫﺍﺗﻪ ) ﻭﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ ( ﻣﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫)‪Ï's#ø‹s9 ’Îû çm»oYø9t“Rr& !$¯RÎ‬‬ ‫ﻋﻨﻪ ﺃﻧ‪‬ﻪ ﺃﻧﺰﻟﻪ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ )‬
‫‪ ] ( Í‘ô‰s)ø9$#‬ﺍﻟﻘﺪﺭ ‪ ، [ ١ :‬ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻧ‪‬ﺰ‪‬ﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻋﻠﻰ‬
‫ﻣﺪﺍﺭ ) ‪ ( ٢٣‬ﻋﺎﻣﺎﹰ ) )‪ ] ( WxƒÍ”\s? tb#uäö•à)ø9$# y7ø‹n=tã $uZø9¨“tR ß`øtwU $¯RÎ‬ﺍﻹﻧﺴﺎﻥ ‪ ، [ ٢٣ :‬ﻭﻫﻮ‬
‫ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧ‪‬ﻪ ﺗﺒﻴﺎﻥﹲ ﻟﻜﻞﱢ ﺷﻲﺀ ) ‪( Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur‬‬
‫‪uqèd ö@t/‬‬ ‫] ﺍﻟﻨﺤﻞ ‪ ، [ ٨٩ :‬ﻭﻫﻮ ﺫﺍﺗﻪ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ )‬
‫‪ ] ( ¤âqàÿøt¤C 8yöqs9 ’Îû ÇËÊÈ Ó‰‹Åg¤C ×b#uäö•è%‬ﺍﻟﱪﻭﺝ ‪.. [ ٢٢ – ٢١ :‬‬
‫ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﻮﺟﻮﺩ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ﺇﻥﹾ ﻛﺎﻧﺖ ﻫﻨﺎﻙ‬
‫ﻧﺼﻮﺹ‪ ‬ﻣﻨﻪ ﻗﺪ ﺭ‪‬ﻓﻌﺖ ) ﻧ‪‬ﺴﺦ ﺧﻄﱡﻬﺎ ( ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ؟!!! ‪ ..‬ﻓﺰﻋﻤﻬﻢ ﻳﻘﺘﻀﻲ ﺃﺣﺪ‬
‫ﺃﻣﺮﻳﻦ ﻣﺴﺘﺤﻴﻠﲔ ‪..‬‬
‫‪ – ١‬ﺇﻣ‪‬ﺎ ﺃﻥﱠ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺮﻓﻮﻋﺔ ﻻ ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﺫﺍﺕ ﻗﻴﻤﺔ ﺗﺆﺛﹼﺮ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﹼ ﺷﻲﺀ ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﺘﺤﻴﻞ ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ ﻧﺺ‪ ‬ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇ ﹼﻻ‬
‫ﻭﳛﻤﻞ ﻗﻴﻤﺔﹰ ﲤﻴ‪‬ﺰﻩ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺘﻠﻚ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻳﺰﻋﻤﻮﻥ ﺭﻓﻊ ﺧﻄﹼﻬﺎ ﻟﻴﺴﺖ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻭﺟﻮﺩ ﳍﺎ ﺇﻻﹼ ﰲ ﳐﻴ‪‬ﻼ‪‬ﻢ ‪..‬‬
‫‪٤١٦ ‬‬
‫‪ – ٢‬ﺃﻭ ﺃﻥﱠ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺮﻓﻮﻋﺔ ﲢﻤﻞ ﻗﻴﻤﺔﹰ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻳﻘﺘﻀﻲ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻳﻨﻘﺺ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﺣﱴ ﻳﻜﻮﻥ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺴﺘﺤﻴﻞ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ‪( Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur ) :‬‬
‫ﻓﻬﻮ ﺟﻞﹼ ﻭﻋﻼ ﻳﻌﲏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ ‪ ،‬ﻭﻳﻌﲏ ﺃﻧ‪‬ﻪ – ‪‬ﺬﻩ‬
‫ﺍﳊﻴﺜﻴ‪‬ﺔ – ﺗﺒﻴﺎﻥﹲ ﻟﻜﻞﱢ ﺷﻲﺀ ‪..‬‬
‫ﻭﻣﺴﺄﻟﺔ ﻭﺟﻮﺩ ﻧﺼﻮﺹﹴ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻧ‪‬ﺴﺦ ﺧﻄﱡﻬﺎ ﻫﻲ ﻣﺴﺄﻟﺔ ﻣﺴﺘﺤﻴﻠﺔ ‪ ،‬ﻷﻥﹼ ﳎﻤﻮﻉ ﻭﺭﻭﺩ‬
‫ﺃﻱ‪ ‬ﻛﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻒ ﻣﺴﺄﻟﺔ ﻣﺎ – ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( –‬
‫ﻳﺘﻌﻠﹼﻖ ﲝﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻭﻳﻌﻜﺲ ﲤﺎﻣﺎﹰ ﺣﻘﻴﻘﺔ ﻭﺟﻮﺩ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﻟﻜﻮﻥ ‪ ..‬ﻭﻟﻮ ﺃﹸﺿﻴﻔﺖ ﻛﻠﻤﺔ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺃﻭ ﺣ‪‬ﺬﻓﺖ ‪ ،‬ﺃﻭ ﺑﺪ‪‬ﻟﺖ ﺑﻐﲑﻫﺎ‬
‫‪ ،‬ﻻﺧﺘﻞﱠ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺍﳌﹸﻄﻠﻖ ﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ﲟﺠﻤﻮﻉ ﻭﺭﻭﺩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻛﻠﻤﺎﺕ ﻧ‪‬ﺴﺦ ﺧﻄﹼﻬﺎ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ؟!!! ‪..‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﻛﻴﻒ ﺃﻥﹼ ﻛﻠﻤﺔ ] ) ‪[ ( $YBöqtƒ ) ، ( ÅÏQöqtƒ‬‬
‫‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺍﳌﻔﺮﺩﺓ ﺑﺎﻟﺬﺍﺕ ﺗﺮﺩ ) ‪ ( ٣٦٥‬ﻣﺮ‪‬ﺓ ‪ ،‬ﲟﺎ ﻳﻄﺎﺑﻖ ﻋﺪﺩ ﺍﻟﺪﻭﺭﺍﺕ ﺍﳌﺘﻤﺎﻳﺰﺓ‬
‫ﻟﻸﺭﺽ ﺣﻮﻝ ﺍﻟﺸﻤﺲ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﻭﺭﻭﺩ ﺍﻟﻜﻠﻤﺎﺕ ‪، ( $T¡t6tƒ ) ، ( ÎhŽy9ø9$# ) ] :‬‬

‫) ‪ ، [ ( t•óst7ø9$#‬ﺬﻩ ﺍﳊﻴﺜﻴ‪‬ﺔ ﻣﻦ ﺍﻟﺼﻴﺎﻏﺔ ‪ ،‬ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺭﻭﺩﺍﹰ ﻳﻌﻜﺲ ﻧﺴﺒﺔ‬

‫ﺍﻟﻴﺎﺑﺴﺔ ﻭﺍﳌﺎﺀ ﻋﻠﻰ ﺳﻄﺢ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴ‪‬ﺔ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( Ïps3Í´¯»n=yJø9$#‬ﺗﺮﺩ )‬

‫‪ ( ٦٨‬ﻣﺮ‪‬ﺓ ﻭﻫﻮ ﺫﺍﺗﻪ ﻋﺪﺩ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( ß`»sÜø‹¤±9$#‬ﺍﳌﻨﺎﻇﺮﺓ ﳍﺎ ﲤﺎﻣﺎﹰ ‪ ،‬ﻭﺭﺃﻳﻨﺎ‬

‫ﻛﻴﻒ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( Ïps3Í´¯»n=yJø9$#‬ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ﺗﺮﺩ ) ‪ ( ٨٨‬ﻣﺮ‪‬ﺓ ﻭﻫﻮ ﺫﺍﺗﻪ ﻋﺪﺩ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩ‬

‫ﻛﻠﻤﺔ ) ‪ ( ß`»sÜø‹¤±9$#‬ﻭﻣﺸﺘﻘﹼﺎ‪‬ﺎ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﻭﺭﺃﻳﻨﺎ ﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺗ‪‬ﺜﺒﺖ‬

‫‪٤١٧ ‬‬
‫ﺍﺳﺘﺤﺎﻟﺔ ﺣﺬﻑ ﻛﻠﻤﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻭ ﺯﻳﺎﺩﺓ ﻛﻠﻤﺔ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻭ‬
‫ﺗﺒﺪﻳﻞ ﻛﻠﻤﺔ ﺑﻜﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺭﺃﻳﻨﺎ – ﺃﻳﻀﺎﹰ – ﻛﻴﻒ ﺃﻥﱠ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﰲ ﺳﻮﺭﺓ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ )‬
‫‪ ( ٩٥٠‬ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻮﺍﻓﻖ ﺍﳌﺪ‪‬ﺓ ﺍﻟﱵ ﻟﺒﺜﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻣﻪ ‪ ..‬ﻭﺭﺃﻳﻨﺎ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒ‪‬ﺮ ( ﻭﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ (‬
‫‪ ،‬ﻭﻋﱪ ﺃﲜﺪﻳ‪‬ﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻣﻜﺘﺸﻔﺔ ﻷﻭ‪‬ﻝ ﻣﺮ‪‬ﺓ ﰲ ﺍﻟﻌﺎﱂ ‪ ،‬ﺭﺃﻳﻨﺎ ﺃﻧ‪‬ﻪ ﻳﺴﺘﺤﻴﻞ ﺣﺬﻑ ﺣﺮﻑ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺯﻳﺎﺩﺓ ﺣﺮﻑ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺃﻭ ﺗﺒﺪﻳﻞ ﺣﺮﻑ ﲝﺮﻑ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﺇﻥﱠ ﺯﻋﻤﻬﻢ ﺑﻮﺟﻮﺩ ﻛﻠﻤﺔ ) ﺃﻭ ﺣﱴ ﺣﺮﻑ ( ﻣﻨﺴﻮﺧﺔ ﺧﻄﹼﺎﹰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪،‬‬
‫ﻳﻘﺘﻀﻲ ﺍﺣﺘﻤﺎﻻﹰ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﳌﺴﺘﺤﻴﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ – ١‬ﻳﻘﺘﻀﻲ ﻧﺴﺨﻬﻢ ﺍﳌﺰﻋﻮﻡ ﺗﻐﻴ‪‬ﺮﺍﹰ ﰲ ﻣﺎﻫﻴ‪‬ﺔ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻮﺻﻮﻓﺔ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻌﺪ ﺍﻟﻨﺴﺦ‬
‫ﺍﳌﺰﻋﻮﻡ ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻟﻮ ﻭ‪‬ﺟﺪﺕ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ﺇﺣﺪﻯ ﺍﻟﻜﻠﻤﺘﲔ‬
‫] ) ‪ [ ( $YBöqtƒ ) ، ( ÅÏQöqtƒ‬ﻻﻗﺘﻀﻰ ﺫﻟﻚ ﺃﻥﱠ ﺍﻷﺭﺽ ﻛﺎﻧﺖ ﺗﺪﻭﺭ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ‬
‫) ‪ ( ٣٦٥‬ﺩﻭﺭﺓ ﻣﺘﻤﺎﻳﺰﺓ ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﺘﺤﻴﻞ ‪..‬‬
‫‪ – ٢‬ﻳﻘﺘﻀﻲ ﻧﺴﺨﻬﻢ ﺍﳌﺰﻋﻮﻡ ﺃﻥﱠ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻧ‪‬ﺴﺨﺖ ﻟﻴﺴﺖ ﻣﻄﻠﻘﺔ ‪ ،‬ﻭﻻ‬
‫ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻔﻨ‪‬ﺪ ﺯﻋﻤﻬﻢ ﻣﻦ ﺃﺳﺎﺳﻪ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺴﺦ ‪..‬‬
‫‪ – ٣‬ﻳﻘﺘﻀﻲ ﻧﺴﺨﻬﻢ ﺍﳌﺰﻋﻮﻡ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻴﺲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ ﺍﻟﺬﻱ‬
‫ﳜﺘﺰﻝ ﺑﻌﻤﻘﻴﻪ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻧﻮﺍﻣﻴﺲ ﻛﺘﺎﺑﻪ ﺍﳌﻨﺸﻮﺭ ) ﺍﻟﻜﻮﻥ ( ‪ ،‬ﻓﺨﻠﻂ ﺍﻷﻣﻮﺭ ﻋﱪ ﺇﻳﻬﺎﻡ‬
‫ﺍﻟﻨﺎﺱ ﺑﺄﻥﱠ ﻧﺼﻮﺻﺎﹰ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﰒﹼ ﺭﻓﻌﺖ ﻫﻮ ﺯﻋﻢ‪ ‬ﻻ ﳜﺘﻠﻒ ﻋﻦ ﺯﻋﻢ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﺄﻥﱠ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻴﺲ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺟﻢ ﻫﻲ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﺭﻭﺍﻳﺎﺕ ﻻ ﺗﻜﻮﻥ ﺻﺤﻴﺤﺔﹰ ﺇﻻﹼ ﲟﻮﺍﻓﻘﺘﻬﺎ ﻟﻜﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﳓﻜﻢ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﻣﻦ ﳐﺎﻟﻔﺘﻬﺎ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﺣﺠ‪‬ﺔ ﻋﻠﻰ‬
 ‫‪٤١٨ ‬‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﺴﻮ‪‬ﻕ ﻋﺎﺑﺪﻭ ﺃﺻﻨﺎﻡ ﺍﻟﺘﺎﺭﻳﺦ ‪ ..‬ﻓﺎﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻟﻔﱠﻘﻮﻫﺎ ﻋﻠﻰ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﺄﻧ‪‬ﻬﺎ ﺗﺄﻣﺮ ﺑﺎﻟﺮﺟﻢ ﻭﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﺭ‪‬ﻓﻌﺖ ﺧﻄﹼﺎﹰ ﻭﺑﻘﻲ ﺣﻜﻤ‪‬ﻬﺎ ‪ ،‬ﻫﻲ ﻭﺟﻪ‪‬‬
‫ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﺘﺤﺮﻳﻒ ﻷﺣﻜﺎﻡ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪sps•($ÏB $yJåk÷]ÏiB 7‰Ïnºur ¨@ä. (#rà$Î#ô_$$sù ’ÎT#¨“9$#ur èpu‹ÏR#¨“9$#‬‬ ‫‪ – ١‬ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪) :‬‬
‫_‪ ] ( «!$# ÈûïÏŠ ’Îû ×psùù&u‘ $yJÍkÍ5 /ä.õ‹è{ù's? Ÿwur ( ;ot$ù#y‬ﺍﻟﻨﻮﺭ ‪ ، [ ٢ :‬ﻓﺈﻥﱠ ﺫﻟﻚ ﻳﻌﲏ ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﱐ‬
‫ﺩﻭﻥ ﺃﻱ‪ ‬ﲣﺼﻴﺺﹴ ﻟﻜﻮ‪‬ﻤﺎ ﳏﺼﻨﲔ ﺃﻡ ﻻ ‪ ،‬ﻫﻜﺬﺍ ﻳ‪‬ﺪﺭﻙ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻛﻞﱡ ﻣﻦ‬
‫) ‪èpu‹ÏR#¨“9$#‬‬ ‫ﳝﻠﻚ ﺣﺪ‪‬ﺍﹰ ﺃﺩﱏ ﻣﻦ ﺇﺩﺭﺍﻙ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﳜﺼ‪‬ﺼﻮﻥ ﺍﻟﻜﻠﻤﺘﲔ‬
‫‪ ( ’ÎT#¨“9$#ur‬ﺑﻐﲑ ﺍﶈﺼﻦ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﺗ‪‬ﻮﺟﺪ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﺍ‬
‫ﺍﻟﺘﺨﺼﻴﺺ ؟ ‪..‬‬
‫‪ – ٢‬ﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﱠ ﺍﶈﺼﻦ ﺣﻜﻤﻪ ﺍﻟﺮﺟﻢ ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﺳﻨﻔﻬﻢ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ‬
‫‪ÏM»oY|ÁósßJø9$# ’n?tã $tB ß#óÁÏR £`ÍköŽn=yèsù 7pt±Ås»xÿÎ/ šú÷üs?r& ÷bÎ*sù £`ÅÁômé& !#sŒÎ*sù‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪) :‬‬
‫‪ ] ( 4 É>#x‹yèø9$# šÆÏB‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ٢٥ :‬ﺇﻥ ﻛﺎﻥ ﺣﻜﻢ ﺍﶈﺼﻨﺎﺕ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻫﻮ ﺍﻟﺮﺟﻢ‬
‫ﺣﱴ ﺍﳌﻮﺕ ‪ ،‬ﻓﻤﺎ ﻫﻮ ﻧﺼﻒ ﺍﳌﻮﺕ ؟!!! ‪ ..‬ﺃﻣ‪‬ﺎ ﳏﺎﻭﻻﺕ ﺍﳍﺮﻭﺏ ﻣﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺑﺄﻥﱠ ﺍﳌﻌﲏ‪ ‬ﻫﻨﺎ ﻫﻮ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﻠﺪ ﺩﻭﻥ ﺍﻟﺮﺟﻢ ‪ ،‬ﻓﻬﻮ ﳏﺎﻭﻟﺔ ﻣﻦ ﳏﺎﻭﻻﺕ ﺫﺭ‪‬‬
‫ﺍﻟﺮﻣﺎﺩ ﰲ ﺍﻷﻋﲔ ‪ ،‬ﻭﻟﺴﻨﺎ ﻣﺴﺘﻌﺪ‪‬ﻳﻦ ﻷﻥ ﻧﻄﻠﹼﻖ ﻋﻘﻮﻟﻨﺎ ﻟﻨﺴﻤﻊ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ‬
‫ﺗﻨﻘﻀﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻣﻨﻬﺎ ﺃﻥﱠ ﺍﻟﺮﺟﻢ ﻫﻮ ﺑﺬﺍﺗﻪ ﻋﺬﺍﺏ‪.. ‬‬
‫‪ – ٣‬ﺍﻟﻨﺺ‪ ‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﳛﺎﻭﻟﻮﻥ ﺟﻌﻠﹶﻪ ﻧﺼ‪‬ﺎﹰ ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ] ‪   ‬‬
‫‪ ، [ ‬ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼ‪‬ﺎﹰ ﺇﳍﻴ‪‬ﺎﹰ ‪ ،‬ﻷﻧ‪‬ﻪ ﻧﺺ‪ ‬ﺭﻛﻴﻚ‪ ‬ﻟﻐﻮﻳ‪‬ﺎﹰ‬
‫ﳜﺠﻞ ﻣﻦ ﺻﻴﺎﻏﺘﻪ ﺣﱴ ﻣﻦ ﳝﻠﻚ ﺍﳊﺪ‪ ‬ﺍﻷﺩﱏ ﻣﻦ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ‪ ..‬ﻓﻜﻠﻤﺔ ]‬
‫‪ [ ‬ﻻ ﺗ‪‬ﺴﺘﻌﻤﻞ ﺃﺻﻼﹰ ‪ ،‬ﻓﻜﻠﻤﺔ ﺍﻟﺸﻴﺦ ﺗ‪‬ﺴﺘﻌﻤﻞ ﻟﻠﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪،‬‬
‫‪٤١٩ ‬‬
‫ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻛﻠﻤﺔ ) ﻋﺠﻮﺯ ( ‪ ،‬ﻧﻘﻮﻝ ‪ :‬ﺭﺟﻞ ﻋﺠﻮﺯ ‪ ،‬ﻭﺍﻣﺮﺃﺓ ﻋﺠﻮﺯ ‪ ..‬ﺇﺫﺍﹰ ﻭﺭﻭﺩ‬
‫ﻛﻠﻤﺔ ] ‪ [ ‬ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﳌﻠﻔﹼﻖ ﻳﺆﻛﹼﺪ ﺃﻧ‪‬ﻪ ﻣﻮﺿﻮﻉ ﻭﱂ ﻳﺴﻤﻊ ﺑﻪ ‪.. r‬‬
‫ﰒﱠ ﺇﻥﱠ ﻛﻠﻤﺔ ] ‪ [ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻹﺣﺼﺎﻥ ﻛﻤﺎ ﻳﺮﻳﺪ ﺯﺍﻋﻤﻮ‬
‫ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻮﺿﻮﻋﺔ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﻌﲏ ﻣﺮﺣﻠﺔﹰ ﻣﺘﻘﺪ‪‬ﻣﺔﹰ ﻣﻦ ﺍﻟﻌﻤﺮ ‪..‬‬
‫) ‪( Ò=‹Éftã íäóÓy´s9 #x‹»yd žcÎ) ( $¸‚ø‹x© ’Í?÷èt/ #x‹»ydur ×—qàftã O$tRr&ur à$Î!r&uä #ÓtLn=÷ƒuq»tƒ ôMs9$s%‬‬
‫] ﻫﻮﺩ ‪[ ٧٢ :‬‬
‫) ‪§NèO WxøÿÏÛ öNä3ã_Ì•øƒä† §NèO 7ps)n=tæ ô`ÏB §NèO 7pxÿõÜœR `ÏB §NèO 5>#t•è? `ÏiB Nà6s)n=s{ “Ï%©!$# uqèd‬‬

‫‪ ] ( 4 %Y{qãŠä© (#qçRqä3tFÏ9 ¢OèO öNà2£‰ä©r& (#þqäóè=ö7tFÏ9‬ﻏﺎﻓﺮ ‪[ ٦٧ :‬‬

‫ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﻟﻘﻮﻝ ﺍﳌﻮﺿﻮﻉ ] ‪ ‬‬

‫[ ﻫﻮ ﻧﺺ‪ ‬ﺇﳍﻲ‪ ‬ﻳﺼﻮ‪‬ﺭ‪ ‬ﺍﶈﺼﻦ ﺍﻟﺰﺍﱐ ؟!!! ‪..‬‬
‫ﰒﱠ ﻛﻴﻒ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻛﻠﻤﺘﺎﻥ ﳘﺎ ] ‪ [ ‬ﻛﺎﻧﺘﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﰒﹼ‬
‫ﺣﺬﻓﺘﺎ ‪ ،‬ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﺃﻱ‪ ‬ﻛﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺳﺮ‪ ‬ﻋﻈﻴﻢ ﻳﺮﺗﺒﻂ‬
‫ﲝﻜﻤﺔ ﻣﻄﻠﻘﺔ ﺗﻘﺘﻀﻲ ﻋﺪﻡ ﺇﺿﺎﻓﺔ ﻛﻠﻤﺔ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﻘﺘﻀﻲ ﻋﺪﻡ ﺣﺬﻑ‬
‫ﻛﻠﻤﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺗﻘﺘﻀﻲ ﻋﺪﻡ ﺗﺒﺪﻳﻞ ﻛﻠﻤﺔ ﺑﻜﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟!!!‬
‫‪ ..‬ﺇﻥﱠ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺵ ‪ ،‬ﻱ ‪ ،‬ﺥ ( ] ) ©‪) ، ( ( $¸‚ø‹x© ) ، ( Ó‡ø‹x‬‬

‫©‪ [ ( 4 %Y{qãŠä‬ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ( ٤‬ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺎﺑﻞ ﻋﺪﺩ ﻣﺮ‪‬ﺍﺕ ﻭﺭﻭﺩ‬

‫ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻁ ‪ ،‬ﻑ ‪ ،‬ﻝ ( ] ) ‪( ã@»xÿôÛF{$# ) ، ( WxøÿÏÛ ) ، ( È@øÿÏeÜ9$#‬‬

‫[ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺣﻴﺚ ﺗﺮﺩ ﺃﻳﻀﺎﹰ ) ‪ ( ٤‬ﻣﺮ‪‬ﺍﺕ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻨﺺ‪ [  ] ‬ﻣﻮﺿﻮﻉ ﻫﻮ‬
‫ﻭﺭﻭﺩ ﻛﻠﻤﺔ ] ‪ [ ‬ﻓﻴﻪ ‪ ،‬ﻓﻜﻠﻤﺔ ] ‪ [ ‬ﲢﻤﻞ ﻣﻌﲎ ﺣﺘﻤﻴ‪‬ﺔ ﺍﻟﻮﻗﻮﻉ ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺎﰲ ﺍﻟﻮﺍﻗﻊ‬
 ‫‪٤٢٠ ‬‬
‫‪ ،‬ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﺗﺮﺩ ﻛﻠﻤﺔ ] ﺇﻥ [ ﺩﻭﻥ ﻛﻠﻤﺔ ] ‪ ، [ ‬ﺣﻴﺚ ﻛﻠﻤﺔ‬
‫] ﺇﻥ [ ﲢﻤﻞ ﺇﻣﻜﺎﻧﻴﺔ ﺣﺪﻭﺙ ﺍﻷﻣﺮ ﻭﺇﻣﻜﺎﻧﻴ‪‬ﺔ ﻋﺪﻡ ﺣﺪﻭﺛﻪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﺳﺐ‬
‫ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻥ ﻓﺮﺿﻪ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﻴﻨﻤﺎ ﻛﻠﻤﺔ ] ‪ [ ‬ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻓﻼ‬
‫ﺗﺘﻨﺎﺳﺐ ﺇﻃﻼﻗﺎﹰ ﻣﻊ ﻣﺎ ﻳﺮﻳﺪﻩ ﻭﺍﺿﻌﻮ ﻫﺎ ﺍﳊﺪﻳﺚ ‪..‬‬
‫ﰒﹼ ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﻘﻮﻝ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ‪ ] :‬‬
‫‪‬‬
‫‪ .. [ ‬ﻓﻬﻞ ﺍﻣﺘﻨﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﻋﻦ ﻛﺘﺎﺑﺔ ﻫﺬﺍ‬
‫ﺍﻟﻨﺺ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺧﺸﻴﺔﹰ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻟﻮﻻ ﻫﺬﻩ ﺍﳋﺸﻴﺔ ﻷﺿﺎﻑ ﻫﺬﺍ ﺍﻟﻨ ‪‬‬
‫ﺺ‬
‫ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪ ..‬ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳ‪‬ﺤﻤﻞ ﻋﻠﻰ ﻭﺟﻬﲔ ‪ ،‬ﺇﻣ‪‬ﺎ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﻟﻴﺲ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻳﻌﻠﻢ ﺫﻟﻚ ﻭﺑﺎﻟﺘﺎﱄ ﺍﻣﺘﻨﻊ‬
‫ﻋﻦ ﺇﺿﺎﻓﺘﻪ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻥﱠ ﺍﻟﻨﺺ‪ ‬ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻜﻦ‪‬‬
‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺧﺸﻲ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻣﻦ ﺧﺸﻴﺘﻪ ﷲ ﺗﻌﺎﱃ ﻓﺎﻣﺘﻨﻊ ﻋﻦ ﺇﺿﺎﻓﺘﻪ ﻟﻜﺘﺎﺏ ﺍﷲ‬
‫) )‪tbqÝàÏÿ»ptm: ¼çms9 $¯RÎ)ur t•ø.Ïe%!$# $uZø9¨“tR ß`øtwU $¯RÎ‬‬ ‫ﺗﻌﺎﱃ ‪ ..‬ﻭﻛﻼ ﺍﻻﺣﺘﻤﺎﻟﲔ ﻣﺴﺘﺤﻴﻞ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫( ] ﺍﳊﺠﺮ ‪ ، [ ٩ :‬ﺻﺮﻳﺢ‪ ‬ﻭﺑﻴ‪‬ﻦ‪ ‬ﻭﻳ‪‬ﺴﻘﻂ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪..‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺎﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺫﺍ‪‬ﺎ ﻣﺎ ﻳﺆﻛﹼﺪ ﺃﻥﱠ ﻓﻌﻞ ﺍﻟﺮﺟﻢ – ﺇﻥ ﺻﺢ – ﻟﻴﺲ ﺣﻜﻤﺎﹰ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻓﻌﻞ ﻓﻌﻠﻪ ‪ - r‬ﺣﺴﺐ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ – ﻛﻤﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻗﺒﻞ‬
‫) ‪$yJÍkÍ5 /ä.õ‹è{ù's? Ÿwur ( ;ot$ù#y_ sps•($ÏB $yJåk÷]ÏiB 7‰Ïnºur ¨@ä. (#rà$Î#ô_$$sù ’ÎT#¨“9$#ur èpu‹ÏR#¨“9$#‬‬ ‫ﻧﺰﻭﻝ ﺍﻟﻨﺺ‪‬‬
‫‘‪ ] ( «!$# ÈûïÏŠ ’Îû ×psùù&u‬ﺍﻟﻨﻮﺭ ‪ ، [ ٢ :‬ﻓﺎﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﳛﻤﻞ ﺍﺳﺘﻔﺴﺎﺭﺍﹰ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ‪..‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦٣٣٥‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫‪‬‬
‫‪ ‬‬
 ٤٢١ 
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٣٢١٤ ) ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬

 
‫ﺎ ﻧﺺ‬ ‫ ﻛﺎﻥ ﻳﻘﻮﻡ ﺑﺒﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﱂ ﻳﱰﻝ‬r ‫ﻪ‬‫ﻦ ﺃﻧ‬‫ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺗﺒﻴ‬
.. ‫ ﺍﻟﻘﺮﺁﱐ ﺍﳌﻨﺎﺳﺐ ﳍﺎ‬‫ ﺭﻳﺜﻤﺎ ﻳﱰﻝ ﺍﻟﻨﺺ‬، ‫ﻗﺮﺁﱐ ﻛﻤﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
: ‫ﺔ‬‫ ( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٥٤٦٢ ) ‫ﺍﻟﺒﺨﺎﺭﻱ‬

 
: ‫ﺔ‬‫( ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‬٤٣٠٧) ‫ﻣﺴﻠﻢ‬

 
‫ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻳﻔﺘﺮﻭﻥ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ‬‫ﻜﹾﻢ‬‫ ﺣ‬‫ ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﱠ ﺍﻟﺮﺟﻢ‬..
‫ﺟﺔ ﺍﻟﱵ ﻳﺮﻣﻴﻬﺎ ﺯﻭﺟﻬﺎ ﺑﺎﻟﺰﻧﺎ‬‫ ﻓﻤﻦ ﺍﳌﺆﻛﱠﺪ – ﺣﺴﺐ ﻫﺬﺍ ﺍﻟﺰﻋﻢ – ﺃﻥﱠ ﺍﳌﺮﺃﺓ ﺍﳌﺘﺰﻭ‬، ‫ﺗﻌﺎﱃ‬
) ‫ﺮﻭﻥ ﻟﻨﺎ ﻭﺭﻭﺩ ﻛﻠﻤﺔ‬‫ﻔﹶﺴ‬‫ ﻛﻴﻒ ﻳ‬، ‫ ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‬..... ‫ﻢ ﺣﱴ ﺍﳌﻮﺕ‬‫ﺮﺟ‬‫ ﺃﻥ ﺗ‬‫ﺪ‬‫ﻻ ﺑ‬
‫ ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ‬..... ‫ ﺻﻴﻐﺔ ﺃﹸﺧﺮﻯ ) ﻛﺎﳌﻮﺕ ﺃﻭ ﺍﻟﺮﺟﻢ ﺃﻭ‬‫ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺩﻭﻥ ﺃﻱ‬ ( z>#x‹yèø9$#
.. ‫ ﻫﺬﻩ ﺍﻟﺰﻭﺟﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬‫ﺭ ﺣﻜﻢ‬‫ﺼﻮ‬‫ﺍﻟﱵ ﺗ‬
ßìt/ö‘r& óOÏdωtnr& äoy‰»ygt±sù öNßgÝ¡àÿRr& HwÎ) âä!#y‰pkà- öNçl°; `ä3tƒ óOs9ur öNßgy_ºurø—r& tbqãBö•tƒ tûïÏ%©!$#ur )

z`ÏB tb%x. bÎ) Ïmø‹n=tã «!$# |MuZ÷ès9 ¨br& èp|¡ÏJ»sƒø:$#ur ÇÏÈ šúüÏ%ω»¢Á9$# z`ÏJs9 ¼çm¯RÎ) «!$$Î/ ¤Nºy‰»uhx©

z`ÏJs9 ¼çm¯RÎ) «!$$Î/ ¤Nºy‰»pky- yìt/ö‘r& y‰pkô¶s? br& z>#x‹yèø9$# $pk÷]tã (#ätu‘ô‰tƒur ÇÐÈ tûüÎ/É‹»s3ø9$#

[ ٨ – ٦ : ‫ ( ] ﺍﻟﻨﻮﺭ‬šúüÎ/É‹»s3ø9$#
‫‪٤٢٢ ‬‬
‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( z>#x‹yèø9$# $pk÷]tã z(#ätu‘ô‰tƒur‬ﺻﺮﻳﺢ‪ ‬ﰲ ﺃﻥﱠ ﺍﻟﻌﻘﻮﺑﺔ ﻫﻲ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺑﻴ‪‬ﻨﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﻭﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺰﻋﻮﻡ ) ﻧﺴﺦ ﺣﻜﻢ ﺑﻌﺾ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻫﻮ‬
‫ﻣﺴﺄﻟﺔ ﺗ‪‬ﻨﺎﻗﺾ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻛﻮﻧﻪ ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻳﻨﺘﻤﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻟﻌﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻭﻻ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ‬
‫ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻳﻨﻔﻲ ﺃﻥ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻓﻴﻪ ﺁﻳﺎﺕ ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﺗ‪‬ﺨﺎﻟﻒ ﻭﺗﻨﺎﻗﺾ‬
‫ﺃﺣﻜﺎﻣﺎﹰ ﲢﻤﻠﻬﺎ ﺁﻳﺎﺕ‪ ‬ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﻳﻨﻔﻲ ﺃﻥ ﺗ‪‬ﻮﺟ‪‬ﺪ ﻓﻴﻪ ﺁﻳﺎﺕ‪ ‬ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻟﻔﺘﺮﺓ‪ ‬ﺯﻣﻨﻴ‪‬ﺔ‪ ‬ﳏﺪ‪‬ﺩﺓ‬
‫‪ ..‬ﻓﺎﻷﺣﻜﺎﻡ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻲ ﺭﻭﺡ‪ ‬ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﲣﻀﻊ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﻻ ﲢﺘﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪..‬‬

‫‪ ‬‬

‫ﺑﺪﺍﻳﺔ ﻧﺰﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫‪‬ﺎﻳﺔ ﻧﺰﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ‬

‫‪‬‬
‫ﻭﺇﻥﱠ ﻭﺟﻮﺩ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻣﻨﺴﻮﺧﺔ ﻣﻌﻄﱠﻠﺔ‪ -‬ﻛﻤﺎ ﺯﻋﻤﻮﺍ – ﻻ ﻳ‪‬ﻄﻠﹶﺐ‬
‫ﺗﺪﺑ‪‬ﺮﻫﺎ ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ ‪ ،‬ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺘﺪﺑ‪‬ﺮ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ ﺩﻭﻥ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
‫) ‪ ] ( É=»t6ø9F{$# (#qä9'ré& t•©.x‹tFuŠÏ9ur ¾ÏmÏG»tƒ#uä (#ÿrã•-/£‰u‹Ïj9 Ô8t•»t6ãB y7ø‹s9Î) çm»oYø9t“Rr& ë=»tGÏ.‬ﺹ ‪٢٩ :‬‬
‫[‬
‫ﻭﻳﺘﻌﺎﺭﺽ – ﺃﻳﻀﺎﹰ – ﻣﻊ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺘﺎﺑﺎﹰ ﻻ ﺭﻳﺐ ﻓﻴﻪ ‪ ،‬ﻭﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ‬
‫ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ‪ ..‬ﻓﺎﺣﺘﻮﺍﺅﻩ ﻋﻠﻰ ﺃﺣﻜﺎﻡ ﻣﻌﻄﱠﻠﺔ ﺑﻞ ﻭﻣﻨﺎﻗﻀﺔ ﻷﺣﻜﺎﻡ ﺃﹸﺧﺮﻯ ﻓﻴﻪ ‪،‬‬
 ‫‪٤٢٣ ‬‬
‫ﻟﺪﺭﺟﺔ ﻻ ﳝﻜﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﻤﺎ – ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ – ﻫﻮ ﻭﺟﻪ‪ ‬ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﺮﻳﺐ ﻭﺑﺎﻃﻞﹲ‬
‫ﻛﺎﺋﻦ‪ ‬ﻓﻴﻪ ‪..‬‬
‫) ‪ ] ( z`ŠÉ)-FßJù=Ïj9 “W‰èd ¡ Ïm‹Ïù ¡ |=÷ƒu‘ Ÿw Ü=»tGÅ6ø9$# y7Ï9ºsŒ‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢ :‬‬

‫) ‪ô`ÏiB ×@ƒÍ”\s? ( ¾ÏmÏÿù=yz ô`ÏB Ÿwur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB ã@ÏÜ»t7ø9$# Ïm‹Ï?ù'tƒ žw ÇÍÊÈ Ö“ƒÌ“tã ë=»tGÅ3s9 ¼çm¯RÎ)ur‬‬

‫‪ ] ( 7‰ŠÏHxq AOŠÅ3ym‬ﻓﺼ‪‬ﻠﺖ ‪[ ٤٢ – ٤١ :‬‬

‫ﻭﺇﻥﱠ ﻭﺟﻮﺩ ﺃﺣﻜﺎﻡ ﻗﺮﺁﻧﻴ‪‬ﺔ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻟﺴﻨﺎ ﻣﻄﺎﻟﺒﲔ ‪‬ﺎ – ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ‬
‫– ﻳﺘﻌﺎﺭﺽ ﺃﻳﻀﺎﹰ ﻣﻊ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺎﺗ‪‬ﺒﺎﻉ ﻛﻞﱢ ﻣﺎ ﺃﹸﻧﺰﻝ ﺇﻟﻴﻨﺎ ﻣﻦ ﺭﺑ‪‬ﻨﺎ ﺩﻭﻥ ﺃﻱ‪ ‬ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
‫) ‪( tbrã•©.x‹s? $¨B Wx‹Î=s% 3 uä!$u‹Ï9÷rr& ÿ¾ÏmÏRrߊ `ÏB (#qãèÎ7-Fs? Ÿwur óOä3În/§‘ `ÏiB Nä3øŠs9Î) tAÌ“Ré& !$tB (#qãèÎ7®?$#‬‬
‫] ﺍﻷﻋﺮﺍﻑ ‪[ ٣ :‬‬
‫ﻭﺇﻥﱠ ﻭﺟﻮﺩ ﺃﺣﻜﺎﻡ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻣﻨﺴﻮﺧﺔ ‪ ،‬ﻭﻭﺟﻮﺩ ﺃﺣﻜﺎﻡ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻧﺎﺳﺨﺔ ﻟﻠﻤﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ‬
‫ﳔﺘﻠﻒ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﳌﻨﺴﻮﺧﺔ ‪ ،‬ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳ‪‬ﻮﺟﺪ ﻓﻴﻪ ﺍﺧﺘﻼﻑ‬
‫‪..‬‬
‫&‪#ZŽ•ÏWŸ2 $Zÿ»n=ÏF÷z$# ÏmŠÏù (#r߉y`uqs9 «!$# ÎŽö•xî ωZÏã ô`ÏB tb%x. öqs9ur 4 tb#uäö•à)ø9$# tbrã•-/y‰tFtƒ Ÿxsùr‬‬ ‫)‬
‫( ] ﺍﻟﻨﺴﺎﺀ ‪[ ٨٢ :‬‬
‫‪ÏmŠÏù (#r߉y`uqs9 «!$# ÎŽö•xî ωZÏã ô`ÏB tb%x. öqs9ur‬‬ ‫‪ ..‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ )‬
‫‪ ( #ZŽ•ÏWŸ2 $Zÿ»n=ÏF÷z$#‬ﻭﱂ ﻳﻘﻞ ) ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﻏﲑ ﺍﷲ ﻟﻮﺟﺪﻭﻩ ﳐﺘﻠﻔﺎﹰ ﻛﺜﲑﺍﹰ ( ‪ ،‬ﻓﻜﻠﻤﺔ‬
‫) ‪ ( ÏmŠÏù‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( #ZŽ•ÏWŸ2 $Zÿ»n=ÏF÷z$# ÏmŠÏù (#r߉y`uqs9‬ﺗﻨﻔﻲ ﺍﻻﺧﺘﻼﻑ ﺣﱴ ﺑﲔ ﺟﺰﺋﻴ‪‬ﺎﺕ‬
‫ﺍﻷﺣﻜﺎﻡ ﺩﺍﺧﻞ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺍﺧﺘﻼﻑ ﺑﲔ ﺃﻱ‪ ‬ﺣﻜﻤﲔ ﻣﻦ ﺃﺣﻜﺎﻡ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﲟﻌﲎ ﻻ ﳝﻜﻦ ﻟﻌﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺃﻥ ﲢﻤﻞ ﺣﻜﻤﺎﹰ ﳐﺘﻠﻔﺎﹰ ﻣﻊ ﺣﻜﻢﹴ ﺁﺧﺮ‬
‫‪٤٢٤ ‬‬
‫ﳏﻤﻮﻝﹴ ﺑﻌﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﺫﻟﻚ ﺩﺍﺧﻞ ﺩﻓﱵ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﻨﻔﻲ‬
‫ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪..‬‬
‫ﻭﺇﻥﱠ ﻋﺪﻡ ﻭﺟﻮﺩ ﻧﺺ‪ ‬ﻗﺮﺁﱐ ) ﺃﻭ ﺣﱴ ﺣﺪﻳﺚ ( ﻳ‪‬ﺤﺪ‪‬ﺩ ﻟﻨﺎ ﺍﻵﻳﺎﺕ ﺍﳌﻨﺴﻮﺧﺔ ﻭﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻨﺎﺳﺨﺔ ﳍﺎ ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﺴﺄﻟﺔ ﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺒﺸﺮ ‪ ،‬ﻟﻴﺨﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓﺎﹰ ﻻ ﳝﻜﻦ ﺇ‪‬ﺎﺅﻩ ‪،‬‬
‫ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺇﻗﺮﺍﺭ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪ ..‬ﻓﻤﺴﺄﻟﺔ ﻛﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﻮ‬
‫ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﳊﻤﻞ ﳍﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ‪ ،‬ﻭﻟﺒﻴ‪‬ﻨﻬﺎ ‪.. r‬‬
‫‪ ..‬ﺇﻥﱠ ﻣﺎ ﺩﻓﻌﻬﻢ ﻹﻗﺮﺍﺭ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻫﻮ ﺗﻮﻫ‪‬ﻤﻬﻢ ﺑﻮﺟﻮﺩ ﺗﻌﺎﺭﺽ‬
‫ﻭﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺑﻌﺾ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻧﺎﺗﺞ ﻋﻦ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺇﺩﺭﺍﻛﺎﹰ ﺳﻠﻴﻤﺎﹰ ﻛﻤﺎ ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‬
‫( ﻫﻮ ﻣﺎ ﺟﻌﻠﻬﻢ‬ ‫‪@@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬ ‫‪ ..‬ﻓﻌﺪﻡ ﺍﺗ‪‬ﺒﺎﻋﻬﻢ ﳌﻨﻬﺞ ﺍﻟﻜﻠﻴ‪‬ﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ )‬
‫ﻳﺘﻮﻫ‪‬ﻤﻮﻥ ﻭﻳﺰﻋﻤﻮﻥ ﺍﻟﻨﺴﺦ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫‪ ‬‬
‫‪ ‬‬
‫ﰲ ﺯﻋﻤﻬﻢ ﻹﻗﺮﺍﺭ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﳛﺘﺠ‪‬ﻮﻥ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) * ‪Èe@ä. 4’n?tã ©!$# ¨br& öNn=÷ès? öNs9r& 3 !$ygÎ=÷WÏB ÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB ô‡|¡YtR $tB‬‬

‫«‪ ] ( 핃ωs% &äóÓx‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٠٦ :‬‬

‫) ‪ ] ( É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ‬ﺍﻟﺮﻋﺪ ‪[ ٣٩ :‬‬

‫) ‪ö@t/ 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ) (#þqä9$s% ãAÍi”t\ム$yJÎ/ ÞOn=ôãr& ª!$#ur 7ptƒ#uä šc%x6¨B Zptƒ#uä !$oYø9£‰t/ #sŒÎ)ur‬‬

‫&‪ ] ( tbqßJn=ôètƒ Ÿw óOèdçŽsYø.r‬ﺍﻟﻨﺤﻞ ‪[ ١٠١ :‬‬

‫ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻟﻨﺮﻯ ﺃﻧ‪‬ﻬﻢ ﻳﺬﻫﺒﻮﻥ ﺑﺪﻻﻻ‪‬ﺎ ﻣﺬﺍﻫﺐ ﺗﺎﺋﻬﺔ ‪،‬‬
‫ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪..‬‬
‫) * ‪¨br& öNn=÷ès? öNs9r& 3 !$ygÎ=÷WÏB ÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB ô‡|¡YtR $tB‬‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪:‬‬
‫‪ ] ( 핃ωs% &äóÓx« Èe@ä. 4’n?tã ©!$#‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ١٠٦ :‬ﻻ ﺗﻌﲏ – ﺃﺑﺪﺍﹰ – ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻨﺴﺦ‬
‫ﻧﺼﻮﺻ‪‬ﻪ ﺑﻌﻀ‪‬ﻬﺎ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ‪..‬‬
‫ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﺱ ‪ ،‬ﺥ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺮﺃﻳﻨﺎﻫﺎ ﺗﺪﻭﺭ ﲨﻴﻌﻬﺎ‬
‫ﺩﺍﺧﻞ ﺇﻃﺎﺭﹴ ﻭﺍﺣﺪ‪ ‬ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﻫﻮ ﺣﻠﻮﻝ ﺍﻟﺸﻲﺀ ﻣﻜﺎﻥ ﺷﻲﺀٍ ﺁﺧﺮ ‪ ..‬ﻓﺎﻟﺸﻲﺀ ﺣﲔ ﻧﺴﺨﻪ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺣﻞﱠ ﲟﻜﺎﻥ‪ ‬ﺁﺧﺮ ﱂ ﻳﻜﻦ ﺣﺎﻻﹰ ﻓﻴﻪ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺯﻭﺍﻝ ﻃﺒﻴﻌﺔ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺣﻞﹼ ﻓﻴﻪ‬
‫ﺍﻟﻨﺎﺳﺦ ‪ ،‬ﻷﻧ‪‬ﻪ ﺃﺻﺒﺢ ﻧﺴﺨﺔﹰ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﺎﺳﺦ ‪..‬‬
 ‫‪٤٢٦ ‬‬
‫ﻓﺎﳌﺴﺄﻟﺔ ﺇﺫﺍ ﻧ‪‬ﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻨﺎﺳﺦ ‪ ،‬ﻫﻲ ﺣﻠﻮﻝ ﺍﻟﺸﻲﺀ ﻣﻜﺎﻥ ﺷﻲﺀ ﺁﺧﺮ ‪ ،‬ﺃﻱ‬
‫ﺗﻐﻴ‪‬ﺮ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻵﺧﺮ ‪ ،‬ﲟﻌﲎ ﺯﻭﺍﻝ ﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ ﻣﻦ ﻣﻜﺎ‪‬ﺎ ‪ ،‬ﺣﻴﺚ ﺗﻐﻴ‪‬ﺮﺕ ﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ‬
‫ﻧﺘﻴﺠﺔ ﺣﻠﻮﻝ ﺍﻟﻨﺎﺳﺦ ﻓﻴﻬﺎ ‪..‬‬
‫‪tûïÏ%©#Ïj9 ×puH÷qu‘ur “W‰èd $pkÉJy‚ó¡èS ’Îûur ( yy#uqø9F{$# x‹s{r& Ü=ŸÒtóø9$# Óy›q•B `tã |Ms3y™ $£Js9ur‬‬ ‫)‬
‫‪ ] ( tbqç7ydö•tƒ öNÍkÍh5t•Ï9 öNèd‬ﺍﻷﻋﺮﺍﻑ ‪[ ١٥٤ :‬‬

‫) ‪ ] ( tbqè=yJ÷ès? óOçFZä. $tB ã‡Å¡YtGó¡nS $¨Zä. $¯RÎ) 4 Èd,ysø9$$Î/ Nä3ø‹n=tæ ß,ÏÜZtƒ $oYç6»tFÏ. #x‹»yd‬ﺍﳉﺎﺛﻴﺔ ‪:‬‬
‫‪[ ٢٩‬‬
‫ﻓﺄﺣﻜﺎﻡ ﺍﳍﺪﻯ ﺍﳌﻨﺴﻮﺧﺔ ﰲ ﺍﻷﻟﻮﺍﺡ ‪ ،‬ﻭﺃﻋﻤﺎﻝ ﺍﻟﺒﺸﺮ ﺍﳌﺴﺘﻨﺴﺨﺔ ﰲ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻫﻲ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﺣﻠﻮﻝ ﺍﳋﻂ ﰲ ﺍﻷﻟﻮﺍﺡ ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻌﻤﻠﻬﺎ ﺍﻟﺒﺸﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ‪..‬‬
‫ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳌﻨﺴﻮﺥ ‪ ،‬ﻓﻬﻲ ﺯﻭﺍﻝ ﺍﳌﻨﺴﻮﺥ ﻣﻦ ﻣﻜﺎﻧﻪ ‪ ،‬ﻷﻥﱠ‬
‫ﺃﻣﺮﺍﹰ ﺁﺧﺮ ) ﺍﻟﻨﺎﺳﺦ ( ﻗﺪ ﺣﻞﹼ ﻣﻜﺎﻧﻪ ‪..‬‬
‫) ‪¾ÏmÏG¨•ÏZøBé& þ’Îû ß`»sÜø‹¤±9$# ’s+ø9r& #Ó©_yJs? #sŒÎ) HwÎ) @cÓÉ<tR Ÿwur 5Aqß™§‘ `ÏB y7Î=ö6s% `ÏB $uZù=y™ö‘r& !$tBur‬‬

‫‪ ] ( ÒOŠÅ3ym íOŠÎ=tæ ª!$#ur 3 ¾ÏmÏG»tƒ#uä ª!$# ãNÅ6øtä† ¢OèO ß`»sÜø‹¤±9$# ’Å+ù=ム$tB ª!$# ã‡|¡Yu‹sù‬ﺍﳊﺞ ‪:‬‬
‫‪[ ٥٢‬‬
‫ﻓﻤﺎ ﻳ‪‬ﻠﻘﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺰﻭﻝ ﻣﻦ ﻣﻜﺎﻧﻪ ﺣﻴﺚ ﲢﻞﹼ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻫﺬﻩ ﻫﻲ –‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﻟﻶﻳﺔ ﺍﻟﱵ ﻧﺪﺭﺳﻬﺎ – ﲨﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﲢﻤﻞ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻥ ‪ ،‬ﺱ‬
‫‪ ،‬ﺥ ( ‪..‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﻨﺴﺦ – ﻛﻤﺎ ﻧﺮﻯ – ﻫﻮ ﺣﻠﻮﻝ ﺍﻟﻨﺎﺳﺦ ﻣﻜﺎﻥ ﺍﳌﻨﺴﻮﺥ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺯﻭﺍﻝ‬
‫ﺍﳌﻨﺴﻮﺥ ﻣﻦ ﻣﻜﺎﻧﻪ ‪ ،‬ﻭﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﻭﺟﻮﺩ ﺍﻻﺛﻨﲔ ﻣﻌﺎﹰ ‪ ..‬ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﻭﺟﻮﺩ ﺍﻻﺛﻨﲔ ﻣﻌﺎﹰ ﻟﹶﻤ‪‬ﺎ‬
‫ﻛﺎﻥ ﺍﻟﻨﺎﺳﺦ ﻧﺎﺳﺨﺎﹰ ‪ ،‬ﻭﻟﹶﻤ‪‬ﺎ ﻛﺎﻥ ﺍﳌﻨﺴﻮﺥ ﻣﻨﺴﻮﺧﺎﹰ ‪..‬‬
 ‫‪٤٢٧ ‬‬
‫ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳌﺴﺄﻟﺔ ﺍﻟﻨﺴﺦ ﻧﺮﻯ ﺍﺳﺘﺤﺎﻟﺔ ﺣﺼﻮﻝ‬
‫ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻳﻌﺮﺿﻮﻧﻪ ‪ ،‬ﻓﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ﻣﺎ ﺯﺍﻟﺖ‬
‫ﰲ ﻣﻜﺎ‪‬ﺎ ﺗ‪‬ﻘﺮﺃ ﻭﻳﺘﻌﺒ‪‬ﺪ ‪‬ﺎ ‪ ،‬ﺷﺎ‪‬ﺎ ﺑﺬﻟﻚ ﺷﺄﻥ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻧﺎﺳﺨﺔ ﳍﺎ ‪ ،‬ﻓﻠﻮ‬
‫ﻛﺎﻧﺖ ﻣﻨﺴﻮﺧﺔﹰ ﻟﺰﺍﻟﺖ ﻣﻦ ﻣﻜﺎ‪‬ﺎ ﺣﻴﺚ ﲢﻞﹼ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺳﺨﺔ ﳍﺎ ‪ ،‬ﻭﻫﺬﺍ ﱂ‬
‫ﳛﺪﺙ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺰﻋﻤﻬﻢ ﻟﻨﺴﺦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺯﻋﻢ‪ ‬ﺑﺎﻃﻞ ﺣﺴﺐ ﻣﻔﻬﻮﻡ ﺍﻟﻨﺴﺦ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻗﻮﳍﻢ ﺑﺄﻥﱠ ﺍﻵﻳﺎﺕ ﱂ ﺗ‪‬ﻨﺴﺦ ﺧﻄﹼﺎﹰ ﻭﺇﻧ‪‬ﻤﺎ ﻧ‪‬ﺴﺨﺖ ﺣﻜﻤﺎﹰ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ ﻻ ﻳ‪‬ﺤ‪‬ﻤ‪‬ﻞ ﻋﻠﻰ ﺃﻱ‪‬‬
‫ﻗﻴﻤﺔ ﻣﻦ ﺍﳌﻌﲎ ‪ ،‬ﻭﻫﻮ ﺫﺭ‪ ‬ﻟﻠﺮﻣﺎﺩ ﰲ ﺍﻷﻋﲔ ﺑﻐﻴﺔ ﲤﺮﻳﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪..‬‬
‫ﻛﻴﻒ ﻳﺘﻢ‪ ‬ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻭﺑﲔ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ؟!!! ‪ ..‬ﻭﻣﺎ ﻫﻲ‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﻧﺼﻮﺹﹴ ﻻ ﺗ‪‬ﻌﺘ‪‬ﱪ ﺩﻻﻻ‪‬ﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ؟!!! ‪ .....‬ﺣﺘ‪‬ﻰ ﰲ ﻛﻼﻣﻨﺎ ﺍﻟﺒﺸﺮﻱ ﻣﺎ‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﻗﻮﻝﹴ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﳌﻌﲎ ) ﺍﻟﻜﻼﻡ ( ﺍﻟﺬﻱ ﳛﻤﻠﻪ ؟!!! ‪ ..‬ﺃﻟﻴﺲ ﺯﻋﻤﻬﻢ ﺑﺄﻥﱠ‬
‫ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻣﻠﻐﻴ‪‬ﺔ ) ﺑﻞ ﻭﻳﺄﺧﺬﻭﻥ ﺑﻨﻘﻴﻀﻬﺎ ( ﻣﻊ ﻭﺟﻮﺩﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﺃﻟﻴﺲ ﺯﻋﻤﻬﻢ ﻫﺬﺍ ﻫﻮ ﻓﺼﻞﹲ ﺑﲔ ﻗﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﻼﻣﻪ ؟!!! ‪ ..‬ﺃﻟﻴﺲ ﺯﻋﻤﻬﻢ‬
‫ﻫﺬﺍ ﻫﻮ ﻭﺿﻊ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻨﺪﻕﹴ ﻣ‪‬ﻨﺎﻗﺾﹴ ﻟﻘﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ‪ ..‬ﺃﻻ ﳜﺠﻞ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﻳﻘﻮﻝ ‪‬ﺬﺍ ؟ ‪ ...‬ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﻟ‪‬ﻤ‪‬ﻦ‪ ‬ﻛﹶﺎﻥﹶ ﻟﹶﻪ‪ ‬ﻗﹶﻠﹾﺐ‪ ‬ﺃﹶﻭ‪ ‬ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺷﻬﹺﻴﺪ‪.. ‬‬
‫‪ ..‬ﻭﳌﻌﺮﻓﺔ ﻣﺎ ﺗﻌﻨﻴﻪ ﺍﻟﻌﺒﺎﺭﺓ ) * ‪ ( $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB ô‡|¡YtR $tB‬ﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﻧﺪﺭﺳﻬﺎ ‪،‬‬
‫ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺇﺩﺭﺍﻙ ﻣﻌﲎ ﻛﻠﻤﺔ ) ‪ ( >ptƒ#uä‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( >ptƒ#uä‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻌﲏ ﻣﻌﺠﺰﺓﹰ ﻭﺑﺮﻫﺎﻧﺎﹰ‬
‫) * ‪>ptƒ#uä ô`ÏB ô‡|¡YtR $tB‬‬ ‫ﻭﺩﻟﻴﻼﹰ ﻭﺣﻜﻤﺎﹰ ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ) ‪ ( >ptƒ#uä‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫&‪ ( $ygÅ¡YçR ÷rr‬ﺗﻌﲏ ﳎﻤﻮﻋﺔ ﻛﻠﻤﺎﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺑﲔ ﻓﺎﺻﻠﺘﲔ ‪ ،‬ﻟﻜﺎﻧﺖ ﺗﻌﲏ ﻧﺼ‪‬ﺎﹰ ﻳﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ‬
 ‫‪٤٢٨ ‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻷﺗﺖ ‪‬ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺮﺗﺒﻄﺔﹰ ﺑﺼﻔﺔ ﺍﻟﻌﻠﻢ ﺃﻭ‬
‫) &‪öNs9r‬‬ ‫ﺍﳊﻜﻤﺔ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﳌﺎ ﺃﺗﺖ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺼﻔﺔ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺳﺎﺣﺘﻬﺎ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ‬
‫?‪ .. ( 핃ωs% &äóÓx« Èe@ä. 4’n?tã ©!$# ¨br& öNn=÷ès‬ﺇﻥﹼ ﻭﺭﻭﺩ ‪‬ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺼﻔﺔ‪ ‬ﺳﺎﺣﺘﻬﺎ‬
‫ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸﻴ‪‬ﺆ ﻳﻨﻔﻲ ﻧﺴﺦ‪ ‬ﺃﻱ‪ ‬ﺁﻳﺔ ﻛﺮﳝﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻳﻨﻔﻲ ﻧﺴﺦ‪ ‬ﺃﻱ‪ ‬ﺣﻜﻢﹴ‬
‫ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﻭﻹﺩﺭﺍﻙ ﺟﺎﻧﺐ ﻣﻬﻢ‪ ‬ﳑ‪‬ﺎ ﺗﻌﻨﻴﻪ ﺍﻵﻳﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ‪ ،‬ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ‬
‫ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﺍﻟﱵ ﺗﺼﻒ ﻟﻨﺎ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ) ﻣﻌﺠﺰﺍﺗﻪ ﻭﺑﺮﺍﻫﻴﻨﻪ (‬
‫ﺍﳌﺘﺘﺎﺑﻌﺔ ﻋﻠﻰ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ‪..‬‬
‫) * ‪( 3 !$ygÎ=÷WÏB ÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB ô‡|¡YtR $tB‬‬
‫) ‪ ] ( ( $ygÏF÷zé& ô`ÏB çŽt9ò2r& }‘Ïd žwÎ) >ptƒ#uä ô`ÏiB OÎgƒÌ•çR $tBur‬ﺍﻟﺰﺧﺮﻑ ‪[ ٤٨ :‬‬

‫) ‪y‰ÅgrB `s9ur ( WxƒÏ‰ö7s? «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `n=sù‬‬ ‫ﻓﻤﻦ ﺳﻨ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻻ ﺗﺘﺒﺪ‪‬ﻝ ﻭﻻ ﺗﺘﺤﻮ‪‬ﻝ‬
‫‪ ] ( ¸xƒÈqøtrB «!$# ÏM¨YÝ¡Ï9‬ﻓﺎﻃﺮ ‪ ، [ ٤٣ :‬ﺃﻥﹼ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ) ﻣﻌﺠﺰﺍﺗﻪ ﻭﺑﺮﺍﻫﻴﻨﻪ ( ﻟﻠﺒﺸﺮ ﻫﻲ‬
‫ﺑﺸﻜﻞﹴ ﺗﺼﺎﻋﺪﻱ ‪ ..‬ﻓﻜﻞﹼ ﺁﻳﺔ ﻫﻲ ﺃﻛﱪ ﻣﻦ ﺳﺎﺑﻘﺘﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻵﻳﺔ ﺍﻟﻨﺎﺳﺨﺔ ﻻ ﺗﻜﻮﻥ‬
‫) * ‪ô‡|¡YtR $tB‬‬ ‫ﺃﻗﻞﹼ ﻣﻦ ﺍﻵﻳﺔ ﺍﳌﻨﺴﻮﺧﺔ ‪ ،‬ﻓﻬﻲ ﺇﻣ‪‬ﺎ ﻣﺜﻠﻬﺎ ﻭﺇﻣ‪‬ﺎ ﺧﲑ ﻣﻨﻬﺎ ‪ ،‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( 3 !$ygÎ=÷WÏB ÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB‬ﻫﻲ ﺗﺼﻮﻳﺮ‪ ‬ﻣﻄﻠﻖ ﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﱵ ﻧﺪﺭﺳﻬﺎ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ﻷﻳﻘﻨ‪‬ﺎ ﺻﺤ‪‬ﺔ ﻣﺎ‬
‫ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪..‬‬
‫) ‪9Žö•yz ô`ÏiB Nà6ø‹n=tæ tA¨”t\ムbr& tûüÏ.ÎŽô³çRùQ$# Ÿwur É=»tGÅ3ø9$# È@÷dr& ô`ÏB (#rã•xÿx. šúïÏ%©!$# –Šuqtƒ $¨B‬‬

‫‪$tB * ÇÊÉÎÈ ÉOŠÏàyèø9$# È@ôÒxÿø9$# rèŒ ª!$#ur 4 âä!$t±o„ `tB ¾ÏmÏGyJômt•Î/ ŽÞtGøƒs† ª!$#ur 3 öNà6În/§‘ `ÏiB‬‬
 ‫‪٤٢٩ ‬‬
‫‪핃ωs% &äóÓx« Èe@ä. 4’n?tã ©!$# ¨br& öNn=÷ès? öNs9r& 3 !$ygÎ=÷WÏB ÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB ô‡|¡YtR‬‬

‫( ] ﺍﻟﺒﻘﺮﺓ ‪[ ١٠٦ – ١٠٥ :‬‬

‫ﻓﺎﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺃﻳﻘﻨﻮﺍ ﺃﻥﱠ ﻣﺎ ﻧ‪‬ﺰ‪‬ﻝ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺧ ‪‬ﲑ‬
‫ﳑ‪‬ﺎ ﺃﹸﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻪ ‪ ،‬ﻓﻤﺎ ﻧﺰ‪‬ﻝ ﻋﻠﻰ ﳏﻤ‪‬ﺪ ‪ r‬ﺻﺎﱀﹲ ﻟﻜﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺎ ﺃﹸﻧﺰﻝ ﻗﺒﻠﻪ‬
‫ﺻﺎﱀﹲ ﻷﺯﻣﻨﺔ ﻭﺃﻣﻜﻨﺔ ﳏﺪ‪‬ﺩﺓ ‪ ..‬ﻓﻜﻞﱡ ﺭﺳﻮﻝ ﺟﺪﻳﺪ ﻳﺄﰐ ﺑﺂﻳﺔ ) ﻣﻌﺠﺰﺓ ﻭﺑﺮﻫﺎﻥ ﻭﺩﻟﻴﻞ (‬
‫ﻫﻲ ﻣﺜﻞ ﺃﻭ ﺧﲑ ﻣﻦ ﺳﺎﺑﻘﺘﻬﺎ ‪ ،‬ﻭﺍﻟﻨﱯ ‪ r‬ﺧﺎﰎ ﺍﻟﻨﺒﻴ‪‬ﲔ ﺃﹸﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺧﲑ ﺍﻟﺮﺳﺎﻻﺕ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﺄﺣﻜﺎﻣﻬﺎ ﺇﻣ‪‬ﺎ ﻣﺜﻞ ﺃﻭ ﺧﲑ ﳑ‪‬ﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﺍﻟﺮﺳﻞ ﻣﻦ ﻗﺒﻠﻪ ‪..‬‬
‫ﻫﺬﺍ ﻫﻮ ﻣﺎ ﱂ ﻳ‪‬ﺮﺩﻩ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻦ ﺍﳌﺸﺮﻛﲔ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﻨﺎﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 âä!$t±o„ `tB ¾ÏmÏGyJômt•Î/ ŽÞtGøƒs† ª!$#ur‬ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺒﺎﺷﺮﺓ‬
‫* ‪$tB‬‬ ‫ﻟﻶﻳﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﻨﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( 3 !$ygÎ=÷WÏB ÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB ô‡|¡YtR‬ﺭﺩ‪‬ﺍﹰ ﻋﻠﻰ ﺣﺴﺪﻫﻢ ﺑﺈﻧﺰﺍﻝ ﺧﲑ‬
‫ﺍﻟﺮﺳﺎﻻﺕ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻭﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪..‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻮﻝ ﻋﱪ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ :‬ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﺁﺧﺮ‬
‫ﺍﻟﺮﺳﺎﻻﺕ ‪ ،‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺳﻨ‪‬ﱵ ﻫﻲ ﺃﻥﱠ ﻛﻞﱠ ﺭﺳﺎﻟﺔ ﻫﻲ ﺃﻛﱪ ﻣﻦ ﺃﺧﺘﻬﺎ ‪ ،‬ﻓﺎﳊﻖ‪ ‬ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﺧﲑ ﺍﻟﺮﺳﺎﻻﺕ ﻭﻧﺎﺳﺨﺔ ﳍﺎ ‪ ،‬ﻓﻜﻞﱡ ﺣﻜﻢﹴ ﻓﻴﻬﺎ ) ﺁﻳﺔ ( ﻫﻮ ﺇﻣ‪‬ﺎ ﺧﲑ ﺃﻭ ﻣﺜﻞ‬
‫ﺃﺣﻜﺎﻡ ) ﺁﻳﺎﺕ ( ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ‪..‬‬
‫) * ‪>ptƒ#uä ô`ÏB ô‡|¡YtR $tB‬‬ ‫ﻭﻟﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ptƒ#uä‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫&‪ ( $ygÅ¡YçR ÷rr‬ﺗﻌﲏ ﳎﻤﻮﻋﺔ ﻛﻠﻤﺎﺕ ﻗﺮﺁﻧﻴ‪‬ﺔ ﲢﻤﻞ ﺣﻜﻤﺎﹰ ﻣﻌﻴ‪‬ﻨﺎﹰ ‪ ،‬ﻓﻤﺎ ﺍﳊﻜﻤﺔ – ﺇﺫﺍﹰ – ﻣﻦ‬
‫ﻧﺴﺦ ﻫﺬﺍ ﺍﳊﻜﻢ ﲝﻜﻢ ﻣﺜﻠﻪ ﻋﱪ ﻛﻠﻤﺎﺕ‪ ‬ﺃﹸﺧﺮﻯ ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷﻭﱃ ﰲ ﺫﺍﺕ ﺍﻟﻨﺺ‪‬‬
‫ﺍﻟﻘﺮﺁﱐ ) ‪ ( 3 !$ygÎ=÷WÏB ÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR‬؟!!! ‪ ..‬ﻭﻫﻞ ﻫﻨﺎﻙ ﺗﻔﻀﻴﻞ ﺑﲔ ﻗﻮﻝﹴ ﻭﻗﻮﻝﹴ ﷲ ﺗﻌﺎﱃ‬
‫ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ؟!!! ‪..‬‬
 ‫‪٤٣٠ ‬‬
‫ﺇﻥﱠ ﻧﺴﺦ ﺍﻟﺸﻲﺀ ﻳﻌﲏ ﺇﺯﺍﻟﺘﻪ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﺍ ﺍﻟﺸﻲﺀ ﻫﻮ ﻓﻌﻞﹲ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻟﱵ ﺳﺎﺣﺘﻬﺎ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻣﻌﺠﺰﺍﺕ ) ﺁﻳﺎﺕ (‬
‫ﺍﻟﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻓﻌﻞﹲ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺣﺼﻠﺖ ﰲ ﺃﺯﻣﻨﺔ‬
‫ﻭﺃﻣﻜﻨﺔ ﳏﺪ‪‬ﺩﺓ ‪ ،‬ﰒﹼ ﺯﺍﻟﺖ ) ﻧ‪‬ﺴﺨﺖ ‪ ،‬ﺃﻭ ﺃﹸﻧﺴﻴﺖ ( ‪ ..‬ﻭﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻟﻠﻨﺴﺦ ﻻ ﻳﻨﻄﺒﻖ ﻋﻠﻰ‬
‫ﻣﻌﺠﺰﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﱵ ﻫﻲ ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﻓﻮﻕ ﺍﳊﺪﻭﺙ‬
‫ﻭﺍﻟﺰﻭﺍﻝ ) ﺍﻟﻨﺴﺦ ( ‪..‬‬
‫) * ‪÷rr& !$pk÷]ÏiB 9Žö•sƒ¿2 ÏNù'tR $ygÅ¡YçR ÷rr& >ptƒ#uä ô`ÏB ô‡|¡YtR $tB‬‬ ‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( 3 !$ygÎ=÷WÏB‬ﺗﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﻧﺴﺦ‪ ‬ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪ ،‬ﻭﻻ ﺗﻌﲏ – ﻛﻤﺎ‬
‫ﺯﻋﻤﻮﺍ – ﻧﺴﺦ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ‪ ..‬ﻓﺎﺳﺘﺪﻻﳍﻢ‬
‫‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﻭﻗﻮﻉ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ‪ ،‬ﻭﻻ ﺑﺄﻱ‪ ‬ﻭﺟﻪ‪ ‬ﻣﻦ‬
‫ﺍﻷﻭﺟﻪ ‪..‬‬
‫ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺍﺣﺘﺠ‪‬ﻮﺍ ‪‬ﺎ ﻋﻠﻰ ﻭﻗﻮﻉ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪..‬‬
‫) ‪ ] ( É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ‬ﺍﻟﺮﻋﺪ ‪[ ٣٩ :‬‬
‫ﺇﻥﱠ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﻻ ﻋﻼﻗﺔ ﳍﻤﺎ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻻ ﺑﺄﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻓﺠﻤﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ‬
‫ﺍﳉﺬﺭﻳﻦ ) ﻡ ‪ ،‬ﺡ ‪ ،‬ﻭ ( ‪ ) ،‬ﺙ ‪ ،‬ﺏ ‪ ،‬ﺕ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺮﺍﻫﺎ ﻻ ﻋﻼﻗﺔ ﳍﺎ‬
‫ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﻜﺘﺎﺑﺔ ‪ ..‬ﻭﻫﺬﻩ ﻫﻲ ﲨﻴﻊ ﻫﺬﻩ ﺍﳌﺸﺘﻘﹼﺎﺕ ﻣﺎ ﻋﺪﺍ ﺍﻵﻳﺔ ﺍﻟﱵ ﻫﻲ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ‪..‬‬
‫) ‪ ] ( $oYtB#y‰ø%r& ôMÎm7rOur #ZŽö9|¹ $uZøŠn=tã ùøÌ•øùr& !$oY-/u‘ (#qä9$s%‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٥٠ :‬‬

‫‪öNÎgÅ¡àÿRr& ô`ÏiB $\G•Î7ø[s?ur «!$# ÅV$|Êö•tB uä!$tóÏGö/$# ãNßgs9ºuqøBr& šcqà)ÏÿYムtûïÏ%©!$# ã@sWtBur‬‬ ‫)‬
‫‪ ] ( >ouqö/t•Î/ ¥p¨Yy_ È@sVyJx.‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٦٥ :‬‬

‫) ‘‪ ] ( $oYtB#y‰ø%r& ôMÎm6rOur $tRÌ•øBr& þ’Îû $oYsù#uŽó Î)ur $oYt/qçRèŒ $uZs9 ö•Ïÿøî$# ($uZ-/u‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٤٧ :‬‬
 ٤٣١ 
[ ٦٦ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$\G•Î7÷Vs? £‰x©r&ur öNçl°; #ZŽö•yz tb%s3s9 ¾ÏmÎ/ tbqÝàtãqム$tB (#qè=yèsù öNåk¨Xr& öqs9ur )

Ç`»sÜø‹¤±9$# t“ô_Í‘ ö/ä3Ztã |=Ïdõ‹ãƒur ¾ÏmÎ/ Nä.t•ÎdgsÜã‹Ïj9 [ä!$tB Ïä!$yJ¡¡9$# z`ÏiB Nä3ø‹n=tæ ãAÍi”t\ãƒur )
[ ١١ : ‫ ( ] ﺍﻷﻧﻔﺎﻝ‬tP#y‰ø%F{$# ÏmÎ/ |MÎm7sWãƒur öNà6Î/qè=è% 4’n?tã xÝÎ/÷Žz•Ï9ur

[ ١٢ :‫ ( ] ﺍﻷﻧﻔﺎﻝ‬4 (#qãZtB#uä šúïÏ%©!$# (#qçGÎm;sWsù öNä3yètB ’ÎoTr& Ïps3Í´¯»n=yJø9$# ’n<Î) y7•/u‘ ÓÇrqムøŒÎ) )

[ ٣٠ : ‫ ( ] ﺍﻷﻧﻔﺎﻝ‬4 x8qã_Ì•øƒä† ÷rr& x8qè=çGø)tƒ ÷rr& x8qçGÎ6ø[ãŠÏ9 (#rã•xÿx. z`ƒÏ%©!$# y7Î/ ã•ä3ôJtƒ øŒÎ)ur )

[ ٤٥ : ‫( ( ] ﺍﻷﻧﻔﺎﻝ‬#qçFç6øO$$sù Zpt¤Ïù óOçGŠÉ)s9 #sŒÎ) (#þqãZtB#uä šúïÏ%©!$# $yg•ƒr'¯»tƒ )

[ ١٢٠ : ‫ ( ] ﻫﻮﺩ‬4 x8yŠ#xsèù ¾ÏmÎ/ àMÎm7sVçR $tB È@ß™”•9$# Ïä!$t6/Rr& ô`ÏB y7ø‹n=tã •Èà)¯R yxä.ur )

[ ٢٤ : ‫ ( ] ﺇﺑﺮﺍﻫﻴﻢ‬Ïä!$yJ¡¡9$# ’Îû $ygããö•sùur ×MÎ/$rO $ygè=ô¹r& Bpt7Íh‹sÛ ;ot•yft±x. )

[ ٢٧ : ‫ ( ] ﺇﺑﺮﺍﻫﻴﻢ‬$u‹÷R‘‰9$# Ío4quŠptø:$# ’Îû ÏMÎ/$¨V9$# ÉAöqs)ø9$$Î/ (#qãZtB#uä šúïÏ%©!$# ª!$# àMÎm6sVム)

[ ٩٤ : ‫ ( ] ﺍﻟﻨﺤﻞ‬$pkÌEqç6èO y‰÷èt/ 7Py‰s% ¤AÍ”tIsù öNà6oY÷•t/ KxyzyŠ öNä3uZ»yJ÷ƒr& (#ÿrä‹Ï‚-Gs? Ÿwur )

[ ١٠٢ : ‫ ( ] ﺍﻟﻨﺤﻞ‬tûüÏJÎ=ó¡ßJù=Ï9 2”t•ô±ç0ur “Y‰èdur (#qãZtB#uä šúïÏ%©!$# |MÎm7s[ã‹Ï9 )

[ ١٢ : ‫ ( ] ﺍﻹﺳﺮﺍﺀ‬ZouŽÅÇö7ãB Í‘$pk¨]9$# sptƒ#uä !$uZù=yèy_ur È@ø‹©9$# sptƒ#uä !$tRöqysyJsù )

[ ٧٤ : ‫¸ ( ] ﺍﻹﺳﺮﺍﺀ‬xŠÎ=s% $\«ø‹x© óOÎgøŠs9Î) ß`Ÿ2ö•s? £N‰Ï. ô‰s)s9 y7»oY÷G¬;rO br& Iwöqs9ur )

[ ٣٢ : ‫ ( ] ﺍﻟﻔﺮﻗﺎﻥ‬Wx‹Ï?ö•s? çm»oYù=¨?u‘ur ( x8yŠ#xsèù ¾ÏmÎ/ |MÎm7s[ãZÏ9 y7Ï9ºx‹Ÿ2 )

[ ٢٤ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬4 ÿ¾ÏmÏG»yJÎ=s3Î/ ¨,ptø:$# ‘,Ïtä†ur Ÿ@ÏÜ»t6ø9$# ª!$# ßxôJtƒur )

[ ٧ : ‫ﺪ‬‫ ( ] ﳏﻤ‬ö/ä3tB#y‰ø%r& ôMÎm6s[ãƒur öNä.÷ŽÝÇZtƒ ©!$# (#rçŽÝÇZs? bÎ) (#þqãZtB#uä z`ƒÏ%©!$# $pkš‰r'¯»tƒ )
‫ ﺳﺎﺣﺘﻬﺎ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﻟﻴﺲ‬، ‫ﺔ‬‫ﺔ ﻣﻜﺎﻧﻴ‬‫ﻓﺎﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ – ﻛﻤﺎ ﻧﺮﻯ – ﳘﺎ ﻣﺴﺄﻟﺔ ﺯﻣﺎﻧﻴ‬
‫ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﺑﺖ‬، ‫ ﻭﺗﺜﺒﻴﺖ ﺍﻟﻔﺆﺍﺩ‬، ‫ ﻭﺗﺜﺒﻴﺖ ﺍﻷﻗﺪﺍﻡ‬، ‫ ﻓﺜﺒﺎﺕ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﻘﺘﺎﻝ‬، ‫ﻋﺎﱂ ﺍﻷﻣﺮ‬
 ‫‪٤٣٢ ‬‬
‫‪ ،‬ﻭﳏﻮ ﺁﻳﺔ ﺍﻟﻠﻴﻞ ‪ ،‬ﻭﳏﻮ ﺍﻟﺒﺎﻃﻞ ‪ ...‬ﻛﻞﹼ ﺫﻟﻚ ﺳﺎﺣﺘﻪ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﶈﻜﻮﻡ ﻟﻸﺳﺒﺎﺏ‬
‫ﻭﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻣﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻫﻮ ﺃﻥﹼ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫ﺍﳌﺪﺭﻭﺳﺔ ﻳﺮﺗﺒﻄﺎﻥ ﺑﺎﳌﺸﻴﺌﺔ ﻭﻻ ﻳﺮﺗﺒﻄﺎﻥ ﺑﺎﻹﺭﺍﺩﺓ ‪.. ( ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ ) :‬‬
‫ﻓﻜﻞﹼ ﺣﺮﻛﺔ ﻣﻦ ﺣﺮﻛﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺗﺘﻨﻘﹼﻞ ﺑﲔ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ‪ ،‬ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻨﻘﺼﺎﻥ ﺍﻟﺮﺯﻕ ﻭﺯﻳﺎﺩﺗﻪ ‪ ،‬ﻭﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﺴﻌﺎﺩﺓ ‪ ،‬ﻭﳑﺎﺭﺳﺔ‬
‫ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻛﻞﹼ ﻣﺎ ﻳ‪‬ﻤﺤﻰ ﻭﻳ‪‬ﺜﺒﺖ ﺑﲔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻘﺎﺑﻠﺔ ‪ ،‬ﻻ ﳜﺮﺝ ﻋﻦ ﺇﻃﺎﺭ‬
‫ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﺴﺨ‪‬ﺮ ﺃﺳﺒﺎﺏ ﻛﻞﱢ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺄﰐ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﹼ ﳛﻤﻞ – ﻓﻴﻤﺎ ﳛﻤﻞ – ﺭﺩ‪‬ﺍﹰ ﻋﻠﻰ ﻃﹶﻠﹶﺐﹺ ﻣ‪‬ﻦ‪‬‬
‫ﻃﹶﻠﹶﺐ‪ ‬ﻣﻌﺠﺰﺓﹰ ﻭﺑﺮﻫﺎﻧﺎﹰ ﺣﺴ‪‬ﻴ‪‬ﺎﹰ ) ﺁﻳﺔ ( ﻣﻦ ﺍﻟﻨﱯ‪ ، r ‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺮﺩ‪ ‬ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥﱠ ﺍﻟﻨﱯ‪r ‬‬
‫ﻛﻐﲑﻩ ﳑ‪‬ﻦ ﺃﺭﺳﻠﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺑﺸﺮ‪ ‬ﻟﻪ ﺫﺭﻳ‪‬ﺔ ﻭﺃﺯﻭﺍﺝ ‪ ،‬ﻭﺇﻥﹼ ﺍﳌﻌﺠﺰﺓ ﻭﺍﻟﱪﻫﺎﻥ ﻭﺍﻟﺪﻟﻴﻞ‬
‫ﻭﺍﻟﻌﺬﺍﺏ ﻭﻛﻞﱠ ﻣﺎ ﻃﻠﺒﻮﻩ ﻣﻦ ﺷﻮﺍﻫﺪ ﺣﺴ‪‬ﻴ‪‬ﺔ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻳﺸﺎﻫﺪﻭﻧﻪ ‪ ،‬ﻫﻮ‬
‫ﺣﺪﺙ ﻟﻪ ﻭﻗﺘﻪ ﺍﶈﺪ‪‬ﺩ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻱ‪ ‬ﺭﺳﻮﻝﹴ ﺃﻥ ﻳﺄﰐ ﺑﺂﻳﺔ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ‬
‫‪..‬‬
‫) ‪u’ÎAù'tƒ br& @Aqß™t•Ï9 tb%x. $tBur 4 Zp-ƒÍh‘èŒur %[`ºurø—r& öNçlm; $uZù=yèy_ur y7Î=ö6s% `ÏiB Wxߙ①$uZù=y™ö‘r& ô‰s)s9ur‬‬

‫‪‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ ÇÌÑÈ Ò>$tGÅ2 9@y_r& Èe@ä3Ï9 3 «!$# ÈbøŒÎ*Î/ žwÎ) >ptƒ$t«Î/‬‬

‫‪ ] ( É=»tGÅ6ø9$#‬ﺍﻟﺮﻋﺪ ‪[ ٣٩ – ٣٨ :‬‬
‫ﻓﺎﻵﻳﺔ ﺍﻟﱵ ﻃﻠﺒﻮﻫﺎ ﻟﻴﺴﺖ ﺁﻳﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ) ﳎﻤﻮﻋﺔ ﻛﻠﻤﺎﺕ ﺑﲔ ﻓﺎﺻﻠﺘﲔ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ‬
‫ﻣﻌﺠﺰﺓ ﺣﺴ‪‬ﻴ‪‬ﺔ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﳘﺎ ﰲ ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ﻭﻳﻨﺘﻤﻴﺎﻥ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻭﻟﻴﺲ ﰲ‬
‫‪$tB ª!$# (#qßsôJtƒ‬‬ ‫ﺳﺎﺣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻤﺎ ﺗﻮﻫ‪‬ﻤﻮﺍ ‪ ،‬ﻫﻮ ﻭﺭﻭﺩﳘﺎ ﺑﺼﻴﻐﺔ ﺍﻻﺳﺘﻤﺮﺍﺭﻳ‪‬ﺔ )‬
‫„‪ ، ( ( àMÎ6÷Vãƒur âä!$t±o‬ﻓﻠﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﹼ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﳘﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻷﺗﻴﺎ ﺑﺼﻴﻐﺔ‬
 ‫‪٤٣٣ ‬‬
‫ﺍﳌﺎﺿﻲ ‪ ،‬ﻷﻥﹼ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻧﺘﻬﻰ ﻗﺒﻞ ﻣﻮﺕ ﺍﻟﻨﱯ‪ .. r ‬ﻭﻟﻜﻦ‪ ‬ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ‬
‫ﻳﻌﻨﻴﺎﻥ ﺍﳊﺮﻛﺔ ﺍﳌﺴﺘﻤﺮ‪‬ﺓ ﻟﻸﺷﻴﺎﺀ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﻨﻘﻴﻀﲔ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ‪ ،‬ﻟﺬﻟﻚ ﻧﺮﺍﳘﺎ ﺑﺼﻴﻐﺔ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭﻳ‪‬ﺔ ‪ ،‬ﻓﺎﻟﺬﻱ ﳝﻮﺕ – ﻣﺜﻼﹰ – ﻳ‪‬ﻤﺤﻰ ﻣﻦ ﺳﺎﺣﺔ ﺍﻷﺣﻴﺎﺀ ﻭﻳﺜﺒﺖ ﰲ ﺳﺎﺣﺔ ﺍﳌﻮﺗﻰ‬
‫‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺆﻣﻦ ﻳ‪‬ﻤﺤﻰ ﻣﻦ ﺳﺎﺣﺔ ﺍﻟﻜﻔﹼﺎﺭ ﻭﺍﻷﻣﻮﺍﺕ ﻭﻳﺜﺒﺖ ﰲ ﺳﺎﺣﺔ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﻜﻔﺮ ﺑﻌﺪ ﺇﳝﺎﻧﻪ ﻳ‪‬ﻤﺤﻰ ﻣﻦ ﺳﺎﺣﺔ ﺍﻹﳝﺎﻥ ﻭﻳﺜﺒﺖ ﰲ ﺳﺎﺣﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻷﻣﻮﺍﺕ ‪.....‬‬
‫ﻭﺃﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ) ‪ ( É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur‬ﺗﺮﺗﺒﻂ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺍﳌﻄﻠﻖ ﳌﺎ‬
‫ﺳﻴﻜﻮﻥ ‪ ،‬ﻋﻠﻤﺎﹰ ﻣﺴﺠ‪‬ﻼﹰ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺃﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ) ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ (‬
‫ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻫﻲ ﰲ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺗﻨﺎﺳﺒﻬﺎ ﺻﻴﻐﺔ‬
‫‪âä!$t±o„ $tB ª!$# (#qßsôJtƒ‬‬ ‫ﺍﳌﺸﻴﺌﺔ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺗﺮﺗﺒﻂ ﺑﺎﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﻛﻤﺴﺄﻟﺘﲔ ﻣﺘﻘﺎﺑﻠﺘﲔ )‬
‫‪ ، ( ( àMÎ6÷Vãƒur‬ﺇﻧ‪‬ﻤﺎ ﺗﻨﺎﺳﺒﻬﺎ ﺻﻴﻐﺔ ﺍﻹﺭﺍﺩﺓ ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺃﻥﱠ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﻣﺴﺄﻟﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺄﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺣﺮﻑ ﺍﻟﻮﺍﻭ‬
‫ﺍﻻﺳﺘﺌﻨﺎﻓﻴ‪‬ﺔ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ .. ( É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur‬ﻓﺎﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﻣﺴﺄﻟﺔ ﺗﺮﺗﺒﻂ‬
‫ﺑﻌﺎﱂ ﺍﳋﻠﻖ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﳌﺴﺄﻟﺘﲔ ﺍﳌﺘﻨﺎﻗﻀﺘﲔ‬
‫ﺗﺘﻌﻠﹼﻘﺎﻥ ﲟﺸﻴﺌﺔ ﻭﺍﺣﺪﺓ ) ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﻳﺸﺎﺀ ﻣﺮ‪‬ﺓ ﻭﺍﺣﺪﺓ ﻟﻜﻠﻤﱵ ﳝﺤﻮ ﻭﻳﺜﺒﺖ ( ‪ ..‬ﻭﻻ‬
‫ﳝﻜﻦ ﳌﺴﺄﻟﺔ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﺃﻥ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳛﻮﻱ‬
‫ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻭﻻ ﳝﻜﻨﻬﺎ ) ﻣﺴﺄﻟﺔ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ( ﺃﻥ ﺗﺘﻌﻠﹼﻖ ﺑﻌﻠﻢ ﺍﷲ ﺍﻟﻜﺎﺷﻒ ﳌﺎ ﺳﻴﻜﻮﻥ‬
‫) ﺍﻟﻘﹶﺪ‪‬ﺭ ( ‪..‬‬
‫ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﱠ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ﻳﺘﻌﻠﹼﻘﺎﻥ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ] ﳎﺎﺭﺍﺓ ﻟﺰﻋﻢ ﻣﻦ‬
‫ﺍﺣﺘﺞ‪ ‬ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻭﻗﻮﻉ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ [ ‪ ،‬ﻟﻜﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ‬
‫ﺍﻟﺸﻜﻞ ) ﳏﺎ ﺍﷲ ﻣﺎ ﺃﺭﺍﺩ ﻭﺃﺛﺒﺖ ﻣﺎ ﺃﺭﺍﺩ ﰲ ﺃﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ( ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺰﻝ ﻭﺍﻧﺘﻬﻰ‬
‫ﻧﺰﻭﻟﻪ ﻗﺒﻞ ﻣﻮﺕ ﺍﻟﻨﱯ‪ ، r ‬ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﺃﺯﻻﹰ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺑﻨﺎﺀ ﻋﻠﻰ‬
 ‫‪٤٣٤ ‬‬
‫ﺯﻋﻤﻬﻢ ﺗﻨﺎﺳﺒﻪ ﺻﻴﻐﺔ ﺍﳌﺎﺿﻲ ‪ ،‬ﺑﺪﻻﹰ ﻣﻦ ﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺍﺳﺘﻤﺮﺍﺭ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ‬
‫‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻨﺎﺳﺒﻪ ﺻﻴﻐﺔ ﺍﻹﺭﺍﺩﺓ ‪ ،‬ﻭﲟﺎ ﺃﻥﹼ ﺍﶈﻮ‬
‫ﻭﺍﻹﺛﺒﺎﺕ ﻣﺴﺄﻟﺘﺎﻥ ﻣﺘﻨﺎﻗﻀﺘﺎﻥ ‪ ،‬ﻓﻼ ﺑﺪ‪ ‬ﺃﻥ ﺗﺘﻌﻠﹼﻖ ﻛﻞﱞ ﻣﻨﻬﻤﺎ ﺑﺈﺭﺍﺩﺓ ﻣﺴﺘﻘﻠﹼﺔ ) ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﻘﹶﺪ‪‬ﺭ ( ﻭﻟﺬﻟﻚ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﺃﺭﺍﺩ ﻣﺮ‪‬ﺗﲔ ﻣﺮ‪‬ﺓ ﻟﻠﻤﺤﻮ ﻭﻣﺮ‪‬ﺓ‬
‫ﻟﻺﺛﺒﺎﺕ ‪ ،‬ﻭﲟﺎ ﺃﻥﹼ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ ) ﺣﺴﺐ ﺯﻋﻤﻬﻢ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻭ ﰲ ﺃﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ‪،‬‬
‫ﻓﻼ ﺑﺪ‪ ‬ﻣﻦ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ﰲ ( ﺑﺪﻻﹰ ﻣﻦ ﺍﻟﻮﺍﻭ ﺍﻻﺳﺘﺌﻨﺎﻓﻴ‪‬ﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﺘﻜﻮﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫ﺣﺴﺐ ﺯﻋﻤﻬﻢ ( ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ ) ﳏﺎ ﺍﷲ ﻣﺎ ﺃﺭﺍﺩ ﻭﺃﺛﺒﺖ ﻣﺎ ﺃﺭﺍﺩ ﰲ ﺃﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ ( ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺍﺣﺘﺠ‪‬ﻮﺍ ‪‬ﺎ ﻋﻠﻰ ﻭﻗﻮﻉ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪ ،‬ﻻ‬
‫ﻋﻼﻗﺔ ﳍﺎ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺃﻥﹼ ﻣﺎ ﺗﻌﻨﻴﻪ ﻫﻮ ﺃﻥﹼ ﻛﻞﹼ ﻣﺎ ﳚﺮﻱ ﻣﻦ ﳏﻮﹴ ﻭﺇﺛﺒﺎﺕ ﰲ‬
‫ﻋﺎﱂ ﺍﳋﻠﻖ ﺿﻤﻦ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ) ‪ ، ( ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ‬ﻳ‪‬ﻮﺍﻓﻖ ﻣﻮﺍﻓﻘﺔﹰ‬
‫) ‪ÿ¼çny‰YÏãur‬‬ ‫ﻣﻄﻠﻘﺔﹰ ﻣﺎ ﻋﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ ‪ ،‬ﻋﻠﻤﺎﹰ ﻣﺴﺠ‪‬ﻼﹰ ﻋﻨﺪﻩ ﰲ ﺃﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ‬
‫&‪.. ( É=»tGÅ6ø9$# ‘Pé‬‬
‫‪ ..‬ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻟﱵ ﺍﺣﺘﺠ‪‬ﻮﺍ ‪‬ﺎ ﻋﻠﻰ ﻭﻗﻮﻉ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪..‬‬
‫) ‪ö@t/ 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ) (#þqä9$s% ãAÍi”t\ム$yJÎ/ ÞOn=ôãr& ª!$#ur 7ptƒ#uä šc%x6¨B Zptƒ#uä !$oYø9£‰t/ #sŒÎ)ur‬‬

‫&‪ ] ( tbqßJn=ôètƒ Ÿw óOèdçŽsYø.r‬ﺍﻟﻨﺤﻞ ‪[ ١٠١ :‬‬

‫ﺇﻥﹼ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺏ ‪ ،‬ﺩ ‪ ،‬ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺪﻭﺭ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﺣﻠﻮﻝ‬
‫ﺍﻟﺸﻲﺀ ﻣﻜﺎﻥ ﺷﻲﺀٍ ﺁﺧﺮ ‪ ،‬ﻓﺎﻟﺸﻲﺀ ﺍﳌﹸﺒ‪‬ﺪ‪‬ﻝ ﺣﻞﱠ ﻣﻜﺎﻧﻪ ﺍﳌﹸﺒ‪‬ﺪ‪‬ﻝ ﺑﻪ ‪..‬‬
‫) ‪ ] ( spoY|¡ptø:$# Ïpy¥ÍhŠ¡¡9$# tb%s3tB $uZø9£‰t/ §NèO‬ﺍﻷﻋﺮﺍﻑ ‪[ ٩٥ :‬‬

‫) ‪ ] ( £`ä3YÏiB #ZŽö•yz %¹`ºurø—r& ÿ¼ã&s!ωö7ムbr& £`ä3s)¯=sÛ bÎ) ÿ¼çmš/u‘ 4Ó|¤tã‬ﺍﻟﺘﺤﺮﱘ ‪[ ٥ :‬‬
 ‫‪٤٣٥ ‬‬
‫ﻓﺎﻟﺴﻴﺌﺔ ﺍﳌﹸﺒ‪‬ﺪ‪‬ﻟﺔ ﺫﻫﺒﺖ ﻭﺣﻠﹼﺖ ﻣﻜﺎ‪‬ﺎ ﺍﳊﺴﻨﺔ ) ﺍﳌﹸﺒﺪ‪‬ﻟﺔ ‪‬ﺎ ( ‪ ،‬ﻭﺍﻟﺰﻭﺟﺔ ﺍﳌﹸﺒﺪ‪‬ﻟﺔ ﱂ ﺗﻌﺪ‬
‫ﺯﻭﺟﺔ ‪ ،‬ﻭﺣﻠﹼﺖ ﻣﻜﺎ‪‬ﺎ ﺍﻟﺰﻭﺟﺔ ﺍﳌﹸﺒﺪﻟﺔ ‪‬ﺎ ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﳌﹸﺒﺪ‪‬ﻝ ﺑﻪ ﺣﻞﹼ ﻣﻜﺎﻥ ﺍﳌﹸﺒﺪ‪‬ﻝ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺯﻭﺍﻝ ﻫﺬﺍ ﺍﳌﹸﺒﺪ‪‬ﻝ ﻣﻦ ﻣﻜﺎﻧﻪ ‪..‬‬
‫ﻭﻛﻠﻤﺔ ) ‪ ( Zptƒ#uä‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( Zptƒ#uä !$oYø9£‰t/ #sŒÎ)ur‬ﺗﻌﲏ ﺣﻜﻤﺎﹰ ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ﻣ‪‬ﱰﻻﹰ ‪،‬‬
‫( ‪.....‬‬ ‫‪7ptƒ#uä šc%x6¨B‬‬ ‫ﳛﻞﹼ ﻣﻜﺎﻥ ﺣﻜﻢﹴ ﺳﺎﺑﻖﹴ ) ﻏﲑ ﻗﺮﺁﱐ ( ﻟﻠﻤﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ )‬
‫ﻭﻭﺟﻮﺩ ﺍﳊﻜﻢ ﺍﻟﺴﺎﺑﻖ ) ﺍﳌﹸﺒﺪ‪‬ﻝ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ] ﺣﻴﺚ ﺍﻵﻳﺎﺕ ﺍﳊﺎﻣﻠﺔ ﻟﻪ ﻭﺍﻟﱵ‬
‫ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻣﺎ ﺯﺍﻟﺖ ﻣﻮﺟﻮﺩﺓ ﺑﲔ ﺩﻓﱵ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ [ ﻣﻊ ﺍﳊﻜﻢ ﺍﻟﻨﺎﺳﺦ ﻟﻪ –‬
‫ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ﺍﳌﹸﺒﺪﻝ ﺑﻪ ( ‪ ،‬ﻳ‪‬ﻨﺎﻗﺾ ﻣﺎ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ‬
‫ﳛﺘﺠ‪‬ﻮﻥ ‪‬ﺎ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪..‬‬
‫( ﺗﻌﲏ ﺇﺫﺍ ﺣﻞﱠ‬ ‫‪7ptƒ#uä šc%x6¨B Zptƒ#uä !$oYø9£‰t/ #sŒÎ)ur‬‬ ‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺣﻜﻢ‪ ‬ﻗﺮﺁﱐﱞ ﻣﻜﺎﻥ ﺣﻜﻢﹴ ﺳﺎﺑﻖﹴ ) ﻏﲑ ﻗﺮﺁﱐ ( ‪ ،‬ﺃﻱ ﺇﺫﺍ ﺃﺯﺍﻝ ﺍﳊﻜﻢ ﺍﻟﻘﺮﺁﱐ ﺣﻜﻤﺎﹰ ﻏﲑ‬
‫ﻗﺮﺁﱐ ﻭﺣﻞﹼ ﻣﻜﺎﻧﻪ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳﺸﲑ ﺇﱃ ﺃﻥﱠ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺼﻮ‪‬ﺭ‪ ‬ﻧﺴﺦ ﺍﳊﻜﻢ ﺍﻟﻘﺮﺁﱐ ﻛﺤﻜﻢﹴ ﻧﺎﺳﺦﹴ ) ﻭﻟﻴﺲ‬
‫ﻣﻨﺴﻮﺧﺎﹰ ( ﻟﻐﲑﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﺳﻮﺍﺀٌ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻡ ﺑﻌﺾ ﺍﻷﻋﺮﺍﻑ ﺍﻟﱵ‬
‫ﺗﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ ‪ ،‬ﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻫﻮ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( ãAÍi”t\ãƒ‬ﻣﻦ ﺍﻟﻔﻌﻞ ) ﻧﺰ‪‬ﻝ ( ﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ‪ .. ( ãAÍi”t\ム$yJÎ/ ÞOn=ôãr& ª!$#ur‬ﻓﻘﺪ ﺑﻴ‪‬ﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺴﺎﺩﺳﺔ ) ﺳﻠﹼﻢ‬
‫ﺍﳋﻼﺹ ( ﺃﻥﹼ ﺍﻟﺘﱰﻳﻞ ) ﻣﻦ ﺍﻟﻔﻌﻞ ﻧﺰ‪‬ﻝ ( ﻭﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﻳﺘﻌﻠﹼﻖ ﰲ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺇﻻﹼ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺩﻭﻥ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﺍﻷُﺧﺮﻯ ‪..‬‬
‫ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺘﱰﻳﻞ ﺍﻟﻨﺎﺳﺦ ) ‪ ( ãAÍi”t\ム$yJÎ/ ÞOn=ôãr& ª!$#ur‬ﳌﺎ ﺳﺒﻖ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻏﲑ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ‬
‫ﻣﺎ ﺟﻌﻞ ﺍﳉﺎﺣﺪﻳﻦ ﳛﺘﺠ‪‬ﻮﻥ ﻗﺎﺋﻠﲔ ) ‪ ، ( 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ) (#þqä9$s%‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻣﺘﻌﻠﱢﻘﺎﹰ‬
 ‫‪٤٣٦ ‬‬
‫ﺑﻨﺴﺦ ﺣﻜﻢﹴ ﻗﺮﺁﱐﱟ ﳊﻜﻢ ﻗﺮﺁﱐﱟ ﳌﺎ ﺍﺣﺘﺠ‪‬ﻮﺍ ﺃﺻﻼﹰ ‪ ،‬ﻓﻬﻢ ﻻ ﻳﻌﻨﻴﻬﻢ ﺃﺻﻼﹰ ﺃﻥ ﻳﻨﺴﺦ ﺣﻜﻢ‪‬‬
‫ﻗﺮﺁﱐﱞ ﺣﻜﻤﺎﹰ ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ﺁﺧﺮ ‪ ...‬ﺇﻥﱠ ﻗﻮﳍﻢ ) )‪ ( 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ‬ﻫﻮ ﻗﻮﻝﹲ ﻳﺪﺍﻓﻌﻮﻥ ﺑﻪ ﻋﻦ‬
‫ﺍﻷﺣﻜﺎﻡ ﻏﲑ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻧﺴﺨﺘﻬﺎ ﺃﺣﻜﺎﻡ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻧﺴﺦ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻸﺣﻜﺎﻡ ﻏﲑ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻫﻮ ﻧﺴﺦ ﺍﳊﻜﻢ‬
‫ﺍﻟﻘﺮﺁﱐ ﻟﻠﺘﻮﺟ‪‬ﻪ – ﰲ ﺍﻟﺼﻼﺓ – ﳓﻮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻟﻠﺤﻜﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻭﻫﻮ‬
‫ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ ،‬ﺣﻴﺚ ﺗﻮﺟ‪‬ﻪ ‪ r‬ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﳊﻜﻢ ﺍﻟﻘﺮﺁﱐ‬
‫ﺑﺎﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﺫﻟﻚ ﻣﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺭﻳﺜﻤﺎ ﻳﱰﻝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
‫ﺑﺎﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ..‬ﻓﺎﻟﻨﱯ‪ r ‬ﻛﺎﻥ ﳛﺐ‪ ‬ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﱰﻝ ﻓﻴﻪ‬
‫ﻧﺺ‪ ‬ﻗﺮﺁﱐ ‪ ،‬ﺭﻳﺜﻤﺎ ﻳﱰﻝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﱡ ﺍﳌﻨﺎﺳﺐ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪: ( ٥٤٦٢‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪ ‬‬
‫ﺇﻥﹼ ﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻟﻴﺲ ﺣﻜﻤﺎﹰ ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺬﹾﻛﹶﺮ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻮ‬
‫ﻟﻴﺲ ﻭﺣﻴﺎﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻭﺣﻴﺎﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻟﺮﺿﻴﻪ ‪ r‬ﻛﻘﺒﻠﺔ ﻟﻠﻤﺴﻠﻤﲔ ‪..‬‬
‫‪t•ôÜx© y7ygô_ur ÉeAuqsù 4 $yg9|Êö•s? \'s#ö7Ï% y7¨YuŠÏj9uqãYn=sù ( Ïä!$yJ¡¡9$# ’Îû y7Îgô_ur |=•=s)s? 3“t•tR ô‰s%‬‬ ‫)‬
‫‪ ] ( 4 ÏQ#t•ysø9$# ωÉfó¡yJø9$#‬ﺍﻟﺒﻘﺮﺓ ‪ .. [ ١٤٤ :‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪( 4 $yg9|Êö•s? \'s#ö7Ï% y7¨YuŠÏj9uqãYn=sù‬‬
‫ﺻﺮﳛﺔ ﰲ ﻋﺪﻡ ﺭﺿﺎ ﺍﻟﻨﱯ‪ r ‬ﻋﻦ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺟ‪‬ﻪ ﻣﻦ‬
‫ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺿﻴﻪ ‪ ، r‬ﻓﺘﻮﺟ‪‬ﻬﻪ ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪،‬‬
‫ﺍﻧﺘﻈﺎﺭﺍﹰ ﻟﱰﻭﻝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﳌﻨﺎﺳﺐ ﰲ ﺫﻟﻚ ‪..‬‬
 ‫‪٤٣٧ ‬‬
‫ﻭﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﲜﻌﻞ ﺍﻟﻘﺒﻠﺔ ﺍﻷﻭﱃ ﻟﻠﻤﺴﻠﻤﲔ ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻓﺘﺮﺓﹰ ﻗﺒﻞ ﻧﺰﻭﻝ ﺣﻜﻢ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﺤﺪﻳﺪ ﺍﻟﻘﺒﻠﺔ ‪ ،‬ﻫﻲ ﻻﺧﺘﺒﺎﺭﻫﻢ ‪ ،‬ﻭﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﳘﻴ‪‬ﺔ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰲ ﺣﻴﺎﺓ‬
‫ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﺑﺄﻧ‪‬ﻪ ﻣﻦ ﻣﻘﺪ‪‬ﺳﺎ‪‬ﻢ ﺍﻟﱵ ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﻣﻊ ﻛﻮﻥ ﺍﳌﺴﺠﺪ‬
‫ﺍﻷﻗﺼﻰ ﻣﺴﺮﻯ ﺍﻟﻨﱯ‪.. r ‬‬
‫) * ™‪ä- °! @è% 4 $ygø‹n=tæ (#qçR%x. ÓÉL©9$# ãNÍkÉJn=ö6Ï% `tã öNßg9©9ur $tB Ĩ$¨Z9$# z`ÏB âä!$ygxÿ•¡9$# ãAqà)u‹y‬‬

‫‪ ] ( 5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) âä!$t±o„ `tB “ωöku‰ 4 Ü>Ì•øóyJø9$#ur ÎŽô³pRùQ$#‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٤٢ :‬‬

‫‪4’n?tã Ü=Î=s)Ztƒ `£JÏB tAqß™§•9$# ßìÎ6®Ktƒ `tB zNn=÷èuZÏ9 žwÎ) !$pköŽn=tæ |MZä. ÓÉL©9$# s's#ö7É)ø9$# $oYù=yèy_ $tBur‬‬ ‫)‬
‫‪ ] ( 4 Ïmø‹t7É)tã‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٤٣ :‬‬

‫ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ‪ ، ( !$pköŽn=tæ |MZä. ÓÉL©9$# s's#ö7É)ø9$# $oYù=yèy_ $tBur‬ﻭﺃﻧ‪‬ﻪ ﱂ ﻳﻘﻞ )‬
‫ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﺃﻣﺮﻧﺎﻙ ‪‬ﺎ ( ‪ ،‬ﻭﱂ ﻳﻘﻞ ) ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﻟﻚ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﻛﻨﺖ ﻋﻠﻴﻬﺎ ( ‪،‬‬
‫( ﰲ ﺳﻴﺎﻗﻬﺎ ﺍﻟﻘﺮﺁﱐ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮ ﺑﻴﺖ‬ ‫‪!$pköŽn=tæ |MZä.‬‬ ‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﺍﳌﻘﺪﺱ ﺣﻜﻢ‪ ‬ﻟﻴﺲ ﻗﺮﺁﻧﻴ‪‬ﺎﹰ ‪ ،‬ﻭﻧﺴﺨﻪ ﺍﷲ ﺗﻌﺎﱃ ﲝﻜﻢﹴ ﻗﺮﺁﱐﹼ ﻫﻮ ﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‬
‫‪..‬‬
‫‪$oYù=yèy_ $tBur‬‬ ‫ﻭﳑ‪‬ﺎ ﻧﻌﺘﻤﺪ‪ ‬ﻋﻠﻴﻪ ﰲ ﺗﻔﺴﲑﻧﺎ ﻫﺬﺍ ‪ ،‬ﻫﻮ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻟﻠﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ )‬
‫‪ ] ( 4 Ïmø‹t7É)tã 4’n?tã Ü=Î=s)Ztƒ `£JÏB tAqß™§•9$# ßìÎ6®Ktƒ `tB zNn=÷èuZÏ9 žwÎ) !$pköŽn=tæ |MZä. ÓÉL©9$# s's#ö7É)ø9$#‬ﺍﻟﺒﻘﺮﺓ‬

‫‪ ، [ ١٤٣ :‬ﻓﺎﻟﻀﻤﲑ ﰲ ﻛﻠﻤﺖ ) ‪ ( |MZä.‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( !$pköŽn=tæ |MZä. ÓÉL©9$# s's#ö7É)ø9$#‬ﻳﺘﻌﻠﱠﻖ‬

‫ﲟﺤﻤ‪‬ﺪ‪ ‬ﺍﻟﻨﱯ‪ r ‬ﻭﻟﻴﺲ ﲟﺤﻤ‪‬ﺪ‪ ‬ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﻛﺎﻥ‬
‫‪ .. ( !$pköŽn=tæ |MZä. ÓÉL©9$# s's#ö7É)ø9$#‬ﻓﺎﺗ‪‬ﺒﺎﻉ ﺍﻟﻘﺒﻠﺔ‬ ‫‪$oYù=yèy_ $tBur‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻬﺎ ( ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ )‬
‫ﺍﻷﻭﱃ ﻛﺎﻥ ﺑﺎﺟﺘﻬﺎﺩ‪ ‬ﺷﺨﺼﻲ‪ ‬ﻣﻨﻪ ‪ r‬ﻛﻤﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺭﻳﺜﻤﺎ ﻳﱰﻝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
‫) ﻧﺺ‪ ‬ﺍﻟﺮﺳﺎﻟﺔ ( ﺍﳌﻨﺎﺳﺐ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
 ‫‪٤٣٨ ‬‬
‫ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( tAqß™§•9$# ßìÎ6®Ktƒ `tB zNn=÷èuZÏ9‬ﻧﺮﻯ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪( tAqß™§•9$#‬‬
‫‪ ،‬ﻭﻫﺬﺍ ﻳﺘﺒﻊ ﺻﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﺃﻱ ﻳﺘﺒﻊ ﺍﻟﺘﻌﻠﹼﻖ ﺑﺎﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﳌﺘﻌﻠﹼﻖ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﺃﻱ ﻳﺘ‪‬ﺒﻊ‬
‫ﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻟﻨﻌﻠﻢ‪ ‬ﻣﻦ ﻳﺘ‪‬ﺒﻌﻚ ( ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻷﻭﱃ ) ‪ ، ( !$pköŽn=tæ |MZä. ÓÉL©9$# s's#ö7É)ø9$#‬ﺇﻧ‪‬ﻤﺎ ﻳﻘﻮﻝ ) ‪ ( tAqß™§•9$# ßìÎ6®Ktƒ `tB zNn=÷èuZÏ9‬ﺗﻌﻠﹼﻘﺎﹰ‬
‫ﺑﺼﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺆﻛﱢﺪ ﺻﺤ‪‬ﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ ﺗﻔﺴﲑﻧﺎ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫‪ ..‬ﻭﺇﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ‪ :‬ﻣﺎ ﺩﺍﻡ ﺍﻟﻨﱯ‪ r ‬ﻟﻴﺲ ﺭﺍﺿﻴﺎﹰ ﻋﻦ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻣﺎ ﻳﺮﻳﺪﻩ‬
‫ﻫﻮ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻟﻴﺲ ﺑﺄﻣﺮﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺗﻮﺟ‪‬ﻪ ‪ r‬ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﱂ ﻳﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ؟!!! ‪ ..‬ﻧﻘﻮﻝ ‪:‬‬
‫ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻳﺘﻌﻠﱠﻖ ﺑﺼﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺃﻛﺜﺮ ﻣﻦ ﺗﻌﻠﹼﻘﻪ ﲟﺮﺍﺩﻩ ﻛﻨﱯ ﻭﻛﺸﺨﺺ ‪ ،‬ﻭﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ‬
‫ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻫﻮ ﺃﻣﺮ‪ ‬ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺮﺳﺎﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻠﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺮﺳﻮﻝ‬
‫‪ r‬ﻭﻓﻖ ﺗﻌﻠﹼﻘﻪ ﲟﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﻳ‪‬ﺮﺟ‪‬ﺢ ﻣﺎ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺮﺳﺎﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﻣﺮﺍﺩﻩ ‪ ،‬ﺭﻳﺜﻤﺎ‬
‫ﻳﱰﻝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﳌﻨﺎﺳﺐ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ‪ ]] :‬‬
‫‪ [[ ‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎﻩ ‪ ..‬ﻓﺎﻟﺘﻮﺟ‪‬ﻪ‬
‫ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻟﻴﺲ ﺑﺄﻣﺮﹴ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻧﺘﻴﺠﺔ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ ‪ ، r‬ﻭﺫﻟﻚ ﺭﻳﺜﻤﺎ ﻳﱰﻝ ﺍﳊﻜﻢ ﺍﻟﻘﺮﺁﱐ ﺍﳌﻨﺎﺳﺐ ‪ ،‬ﻭﳌﹼﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ] ( 4 ÏQ#t•ysø9$# ωÉfó¡yJø9$# t•ôÜx© y7ygô_ur ÉeAuqsù‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ١٤٤ :‬ﺍﺗ‪‬ﺠﻪ ‪ r‬ﻭﺍﳌﺆﻣﻨﻮﻥ ﺷﻄﺮ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪..‬‬
‫‪ ..‬ﻭﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ ﻛﺄﻋﺮﺍﻑ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ ﺣﻜﻢ‪ ‬ﺍﻟﺰﻭﺍﺝ ﺑﺎﻣﺮﺃﺓ‬
‫‪Nà2ät!$t/#uä yxs3tR $tB (#qßsÅ3Zs? Ÿwur‬‬ ‫ﺍﻷﺏ ‪ ،‬ﺣﻴﺚ ﻧﺴﺨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ] ( 4 y#n=y™ ô‰s% $tB žwÎ) Ïä!$|¡ÏiY9$# šÆÏiB‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ٢٢ :‬ﻭﺣﻜﻢ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺧﺘﲔ ﺣﻴﺚ‬
 ‫‪٤٣٩ ‬‬
‫‪Èû÷ütG÷zW{$# šú÷üt/ (#qãèyJôfs? br&ur ................. öNà6ø‹n=tã ôMtBÌh•ãm‬‬ ‫ﻧﺴﺨﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ )‬
‫)‪ ] ( 3 y#n=y™ ô‰s% $tB žwÎ‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ٢٣ :‬ﻭﺣﻜﻢ ﺍﻟﺰﻭﺍﺝ ﺑﺄﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ﻧﺴﺎﺀ ﺣﻴﺚ ﻧﺴﺨﻪ‬
‫) ‪Ïä!$|¡ÏiY9$# z`ÏiB Nä3s9 z>$sÛ $tB (#qßsÅ3R$$sù 4‘uK»tGu‹ø9$# ’Îû (#qäÜÅ¡ø)è? žwr& ÷LäêøÿÅz ÷bÎ)ur‬‬ ‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

‫‪ ] ( ( yì»t/â‘ur y]»n=èOur 4Óo_÷WtB‬ﺍﻟﻨﺴﺎﺀ ‪ .. [ ٣ :‬ﻛﻞﹼ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻟﻴﺴﺖ ﻗﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ‬
‫ﺃﻋﺮﺍﻑ ﺗﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﻗﺪ ﻧﺴﺨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﺣﻜﺎﻡ ﺟﺪﻳﺪﺓ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪..‬‬
‫( ﺑﲔ‬ ‫) ‪7ptƒ#uä šc%x6¨B Zptƒ#uä !$oYø9£‰t/ #sŒÎ)ur‬‬ ‫ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺘﺒﺪﻳﻞ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ) ﻛﻠﻤﺎﺗﻪ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ( ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻨﻔﻲ ﺫﻟﻚ ﻧﻔﻴﺎﹰ ﻗﺎﻃﻌﺎﹰ ؟!!! ‪..‬‬
‫‪`ÏB y‰ÅgrB `s9ur ¾ÏmÏG»yJÎ=s3Ï9 tAÏd‰t7ãB Ÿw ( š•În/u‘ É>$tGÅ2 `ÏB y7ø‹s9Î) zÓÇrré& !$tB ã@ø?$#ur‬‬ ‫)‬
‫‪ ] ( #Y‰ystGù=ãB ¾ÏmÏRrߊ‬ﺍﻟﻜﻬﻒ ‪[ ٢٧ :‬‬

‫) ‪ ] ( ω‹Î7yèù=Ïj9 5O»¯=sàÎ/ O$tRr& !$tBur £“t$s! ãAöqs)ø9$# ãA£‰t7ム$tB‬ﻕ ‪[ ٢٩ :‬‬

‫ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳌﹸﺒﺪ‪‬ﻝ ﻫﻮ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ – ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ – ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻮﻕ‬
‫ﺍﳊﺪﻭﺙ ﻭﺍﻟﺘﻐﻴﲑ ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ‬
‫ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ ﺍﳊﺪﻭﺙ ﻭﺍﻟﺘﻐﻴﲑ ؟!!! ‪ ..‬ﻓﻼ ﺑﺪ‪ ‬ﻣﻦ ﺍﻧﺘﻤﺎﺀ ﺍﳌﹸﺒﺪ‪‬ﻝ‬
‫ﻟﻌﺎﱂ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﻳﺘ‪‬ﺼﻒ ﺑﺎﳊﺪﻭﺙ ﻭﺍﻟﺘﻐﻴﲑ ‪..‬‬
‫ﺇﻥﹼ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺮﺳﻞ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻛﻤﻌﺠﺰﺍﺕ ﺣﺴ‪‬ﻴ‪‬ﺔ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ‪،‬‬
‫ﻭﻛﻔﻌﻞ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺳﺎﺣﺘﻪ ﻋﺎﱂ ﺍﳌﺎﺩ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺗﻘﺒﻞ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺘﺒﺪﻳﻞ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺣﻜﺎﻡ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ﻭﻣﻌﺠﺰ‪‬ﺎ ) ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ( ﻧﺎﺳﺨﺎﹰ ﻭﺑﺪﻳﻼﹰ ﳍﺎ ‪..‬‬
 ٤٤٠ 
ª!$#ur 7ptƒ#uä šc%x6¨B Zptƒ#uä !$oYø9£‰t/ #sŒÎ)ur ) ‫ﺎ ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺩﻻﻻﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬‫ ﻭﳑ‬..
‫ [ ﲢﻤﻞ‬١٠١ : ‫ ( ] ﺍﻟﻨﺤﻞ‬tbqßJn=ôètƒ Ÿw óOèdçŽsYø.r& ö@t/ 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ) (#þqä9$s% ãAÍi”t\ム$yJÎ/ ÞOn=ôãr&
‫ ﻧﺘﻴﺠﺔ ﺗﱰﻳﻞ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻧﺎﺳﺨ ﹰﺔ‬r ‫ﻋﺎﺅﻫﻢ ﺑﺎﻓﺘﺮﺍﺀ ﺍﻟﺮﺳﻮﻝ‬‫ ﻫﻮ ﺍﺩ‬، ‫ﺫﻟﻚ‬
‫ ﻓﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ ﻟﺘﱰﻳﻠﻪ ﻫﻮ ﻣﻦ‬، ‫ﻷﺣﻜﺎﻣﻬﻢ ﺍﻟﱵ ﺍﻋﺘﺎﺩﻭﺍ ﻋﻠﻴﻬﺎ‬
‫ ﳛﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﺟﺪﻳﺪﺓ ﻏﲑ ﺗﻠﻚ ﺍﻟﱵ ﺍﻋﺘﺎﺩﻭﺍ‬، ‫ ﺟﺪﻳﺪ‬‫ ﻧﻈﺮ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ﺍﺑﺘﺪﺍﻉ‬‫ﻭﺟﻬﺔ‬
‫ ﻭﻛﻨﺴﺦ‬، ‫ ﻭﻛﻨﺴﺦ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻣﺮﺃﺓ ﺍﻷﺏ‬، ‫ﺠﺎﻩ ﳓﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‬‫ ﻛﻨﺴﺦ ﺍﻻﺗ‬، ‫ﻋﻠﻴﻬﺎ‬
..... ‫ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺧﺘﲔ‬
tû÷üt/ “Ï%©!$# t,ƒÏ‰óÁs? `Å3»s9ur «!$# Âcrߊ `ÏB 3“uŽtIøÿムbr& ãb#uäö•à)ø9$# #x‹»yd tb%x. $tBur )
[ ٣٧ : ‫ ( ] ﻳﻮﻧﺲ‬tûüÏHs>»yèø9$# Éb>§‘ `ÏB ÏmŠÏù |=÷ƒu‘ Ÿw É=»tGÅ3ø9$# Ÿ@ŠÅÁøÿs?ur Ïm÷ƒy‰tƒ
‫ ﻭﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﺍﻟﺘﻜﺬﻳﺐ ﺑﺎﻟﺸﻲﺀ ﺃﻭ‬، ‫ ﻏﲑ ﻣﻌﻬﻮﺩ‬‫ ﺷﻲﺀٍ ﺟﺪﻳﺪ‬‫ ﺍﻻﻓﺘﺮﺍﺀ ﻫﻮ ﺍﺑﺘﺪﺍﻉ‬..
.. ‫ﺝ ﻣﺮﺣﻠﻲ‬‫ﲢﻮﻳﻠﻪ ﺇﱃ ﺷﻲﺀٍ ﺁﺧﺮ ﻋﱪ ﺗﺪﺭ‬
ßxÎ=øÿムŸw ¼çm¯RÎ) 4 ÿ¾ÏmÏG»tƒ$t«Î/ šU¤‹x. ÷rr& $¹/É‹Ÿ2 «!$# ’n?tã 2”uŽtIøù$# Ç`£JÏB ÞOn=øßr& ô`yJsù )
[ ١٧ : ‫ ( ] ﻳﻮﻧﺲ‬šcqãBÌ•ôfßJø9$#

’n?tã (#rçŽtIøÿtGÏj9 ×P#t•ym #x‹»ydur ×@»n=ym #x‹»yd z>É‹s3ø9$# ãNà6çGoYÅ¡ø9r& ß#ÅÁs? $yJÏ9 (#qä9qà)s? Ÿwur )

[ ١١٦ : ‫ ( ] ﺍﻟﻨﺤﻞ‬tbqßsÎ=øÿムŸw z>É‹s3ø9$# «!$# ’n?tã tbrçŽtIøÿtƒ tûïÏ%©!$# ¨bÎ) 4 z>É‹s3ø9$# «!$#
‫ ﻏﲑ‬، ‫ ﻻﺑﺘﺪﺍﻉ ﺃﺣﻜﺎﻡﹴ ﺟﺪﻳﺪﺓ ﻣﻦ ﻋﻨﺪﻩ‬r ‫ ﻭﻟﺬﻟﻚ ﻓﺎﳌﻨﺎﻓﻘﻮﻥ ﺣﺎﻭﻟﻮﺍ ﻓﺘﻨﺔ ﺍﻟﺮﺳﻮﻝ‬..
.. ‫ﺗﻠﻚ ﺍﳌﻮﺣﺎﺓ ﺇﻟﻴﻪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
#]ŒÎ)ur ( ¼çnuŽö•xî $uZøŠn=tã y“ÎŽtIøÿtFÏ9 š•ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$# Ç`tã y7tRqãZÏFøÿu‹s9 (#rߊ%Ÿ2 bÎ)ur )
[ ٧٣ : ‫ ( ] ﺍﻹﺳﺮﺍﺀ‬WxŠÎ=yz x8rä‹sƒªB^w
 ‫‪٤٤١ ‬‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ¼çnuŽö•xî $uZøŠn=tã y“ÎŽtIøÿtFÏ9‬ﺗﻌﲏ ﻟﺘﺒﺘﺪﻉ ﻋﻠﻴﻨﺎ ﺃﺣﻜﺎﻣﺎﹰ ﺟﺪﻳﺪﺓ ‪ ،‬ﻏﲑ‬
‫ﺗﻠﻚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫) ‪!$oYø9£‰t/ #sŒÎ)ur‬‬ ‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ) (#þqä9$s%‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫‪Ÿw óOèdçŽsYø.r& ö@t/ 4 ¤ŽtIøÿãB |MRr& !$yJ¯RÎ) (#þqä9$s% ãAÍi”t\ム$yJÎ/ ÞOn=ôãr& ª!$#ur‬‬ ‫‪7ptƒ#uä šc%x6¨B Zptƒ#uä‬‬

‫‪ ( tbqßJn=ôètƒ‬ﺗﻌﲏ ﺇﻧ‪‬ﻤﺎ ﺃﻧﺖ ﻣﺒﺘﺪﻉ ﻷﺣﻜﺎﻡﹴ ﺟﺪﻳﺪﺓ ﱂ ﻧﺴﻤﻊ ‪‬ﺎ ‪ ،‬ﲣﺎﻟﻒ ﻣﺎ ﺍﻋﺘﺪﻧﺎ ﻋﻠﻴﻪ‬
‫ﻭﻣﺎ ﲪﻠﺘﻪ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﻻ ﺗ‪‬ﺴﺤﺐ – ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﺣﺘﺠﺎﺟﻬﻢ‬
‫ﻋﻠﻰ ﺗﺒﺪﻳﻞ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻟﺒﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﻻﺗ‪‬ﻬﻤﻮﺍ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺑﺎﻟﺘﻐﻴﲑ‬
‫‪ ،‬ﻭﳌﺎ ﺍﺗ‪‬ﻬﻤﻮﻩ – ﻛﻤﺎ ﻧﺮﻯ – ﺑﺎﻻﻓﺘﺮﺍﺀ ‪..‬‬
‫‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺍﺣﺘﺠ‪‬ﻮﺍ ‪‬ﺎ ﻋﻠﻰ ﻭﻗﻮﻉ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‬
‫‪ ،‬ﻭﻣﻦ ﺃﻱ‪ ‬ﺯﺍﻭﻳﺔ ﻧﺮﻳﺪ ‪ ،‬ﻟﹶﻤ‪‬ﺎ ﺭﺃﻳﻨﺎ ﻓﻴﻬﺎ ﻭﺟﻬﺎﹰ ﻳﺆﻛﹼﺪ ﺍﺣﺘﺠﺎﺟﻬﻢ ‪‬ﺎ ﻋﻠﻰ ﺯﻋﻤﻬﻢ ﳍﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ‪..‬‬
‫ﻭﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺄﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﻟﺘﺪﺭ‪‬ﺝ ﻭﺍﳌﺮﺣﻠﻴ‪‬ﺔ ﰲ ﺗﱰﻳﻞ‬
‫ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ‪ ،‬ﻫﻮ ﺍﺣﺘﺠﺎﺝ‪ ‬ﺑﺎﻃﻞ ‪ ..‬ﺻﺤﻴﺢ‪ ‬ﺃﻥﱠ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ) ﺍﻟﺬﻱ ﻋﺎﺻﺮ‬
‫ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺗﻔﺎﻋﻞ ﻣﻊ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﺸﺮﻳﻌﺎﺗﻪ ﻋﻠﻰ ﻣﺪﺍﺭ ) ‪ ( ٢٣‬ﻋﺎﻣﺎﹰ‬
‫‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻠﻘﹼﺎﻩ ﻋﻠﻰ ﻣﺮﺍﺣﻞ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻫﺬﺍ ﻻ ﻳﻌﲏ – ﺃﺑﺪﺍﹰ – ﺃﻥﱠ ﺍﳌﺮﺣﻠﻴ‪‬ﺔ ﻫﻲ ﰲ ﻣﺎﻫﻴ‪‬ﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻣﺎ ﳛﻤﻞ ﻣﻦ ﺃﺣﻜﺎﻡ ‪ ،‬ﻭﻣﻦ ﻳﺘﺼﻮ‪‬ﺭ ﺫﻟﻚ ﻳﻜﻮﻥ ﻗﺪ ﺍﻓﺘﺮﺽ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻳﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﳋﻠﻖ ﺍﳊﺎﺩﺙ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﺧﺎﺹ‪ ‬ﺑﺎﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﺩﻭﻥ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻼﺣﻘﺔ ‪،‬‬
‫ﻭﻫﺎﺗﺎﻥ ﺍﻟﻔﺮﺿﻴﺘﺎﻥ ﻳﻨﻘﻀﻬﻤﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬‬
‫ﻟﻘﺪ ﺍﺳﺘﻘﺒﻞ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﺗﺸﺮﻳﻌﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻣﺮﺍﺣﻞ ﺣﺴﺐ ﻧﺰﻭﳍﺎ ‪ ،‬ﻭﺍﻟﺘﺰﻡ‬
‫‪‬ﺎ ﻭﻓﻖ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﺍﳌﺮﺣﻠﻴ‪‬ﺔ ﻛﺎﺋﻨﺔ ﰲ ﺍﺳﺘﻘﺒﺎﳍﻢ ﻵﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
 ‫‪٤٤٢ ‬‬
‫‪ ،‬ﻭﻟﻴﺴﺖ ﻛﺎﺋﻨﺔ ﰲ ﻣﺎﻫﻴ‪‬ﺔ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻭﻛﻞﹼ ﺫﻟﻚ ﻻ ﻳﺘﻌﻠﹼﻖ ﺑﺄﻱ‪ ‬ﺗﻨﺎﻗﺾﹴ ﻭﺗﻌﺎﺭﺽﹴ ﺑﲔ‬
‫ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﳌﺮﺣﻠﻴ‪‬ﺔ ﺍﻟﱵ ﻳﻌﺮﺿﻬﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻓﻬﻲ ﺍﺧﺘﻼﻑ‪ ‬ﻭﺗﻌﺎﺭﺽ‪ ‬ﺑﲔ‬
‫ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﺸﺮﻳﻌﺎﺗﻪ ‪ ،‬ﻟﺪﺭﺟﺔ ﻳﺴﺘﺤﻴﻞ ﻓﻴﻬﺎ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﳌﺘﻌﺎﺭﺿﺔ ‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﳊﺪﻭﺙ ﻭﺍﻟﺘﻐﻴﲑ‬
‫ﻭﻛﻞﹼ ﻣﺎ ﻳﺘ‪‬ﺼﻒ ﺑﻪ ﻋﺎﱂ ﺍﳋﻠﻖ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

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

‫ﺳﻨﻘﻒ ﺍﻵﻥ ﻋﻨﺪ ﺃﻫﻢ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻟﻨﺮﻯ ﺣﻘﻴﻘﺔ ﺩﻻﻻ‪‬ﺎ ‪ ،‬ﻭﻛﻴﻒ ﺃ ﱠﻥ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻧﺎﺳﺨﺔ‬
‫ﳍﺎ ‪ ،‬ﻭﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ﻣﺘﻜﺎﻣﻠﺔ ﻭﻣﺘﻌﺎﺿﺪﺓ ﻣﻊ ﺍﻵﻳـﺎﺕ ﺍﻟـﱵ‬
‫ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻧﺎﺳﺨﺔ ﳍﺎ ‪ ..‬ﻭﻟﻨﺮﻯ – ﺃﻳﻀﺎﹰ – ﻛﻴﻒ ﺃﻧ‪‬ﻬﻢ ﻳﻔﺮ‪‬ﻗﻮﻥ ﺑﲔ ﻗﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ‬
‫ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ‪ ،‬ﺃﻱ ﻳ‪‬ﻔﺮ‪‬ﻗﻮﻥ ﺑﲔ ﻗﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﻛﻼﻣﻪ ‪ ،‬ﻭﻛﺄﻥﱠ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫) ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﳉﻤﻞ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ( ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺪﻻﻻﺕ ﺍﻟـﱵ ﳛﻤﻠـﻬﺎ ) ﺍﳌﻌـﺎﱐ‬
‫ﻭﺍﻷﺣﻜﺎﻡ ( ‪..‬‬
‫ﻓﺤﻴﻨﻤﺎ ﻧﻘﻮﻝ ﳍﻢ ‪ :‬ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ‪ ] ( £“t$s! ãAöqs)ø9$# ãA£‰t7ム$tB‬ﻕ ‪ ، [ ٢٩ :‬ﻭﻫﺬﺍ‬
‫ﻳﻨﻔﻲ ﺍﻟﻨﺴﺦ ﻣﻦ ﺃﺳﺎﺳﻪ ‪ ،‬ﻷﻥﱠ ﺍﻟﻨﺴﺦ ﻫﻮ ﺗﺒﺪﻳﻞﹲ ﻟﺒﻌﺾ ﻗﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻨﻔﻲ‬
‫ﺃﻱ‪ ‬ﺗﺒﺪﻳﻞﹴ ﰲ ﻗﻮﻟﻪ ‪ ،‬ﺣﻴﻨﻤﺎ ﻧﻘﻮﻝ ﳍﻢ ﺫﻟﻚ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﳓﻦ ﻻ ﻧﻨﺴﺦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻟﻨﺼﻮﺹ )‬
‫ﺍﻟﻘﻮﻝ ( ‪ ،‬ﻭﻟﻜﻨ‪‬ﻨﺎ ﻧﻨﺴﺦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻭﻛﺄﻧ‪‬ﻪ‬
‫ﻻ ﻋﻼﻗﺔ ﻟﻠﻘﻮﻝ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ‪..‬‬
‫ﻭﻛﻞﱡ ﺫﻟﻚ ﺫﺭ‪ ‬ﻟﻠﺮﻣﺎﺩ ﰲ ﺍﻷﻋﲔ ‪ ،‬ﻟﺘﱪﻳﺮ ﻣﺎ ﻻ ﻳ‪‬ﱪ‪‬ﺭ ﺇﻻﹼ ﺑﺈﻟﻐﺎﺀ ﺍﻟﻌﻘﻞ ﻣﻦ ﺃﺳﺎﺳﻪ ‪،‬‬
‫‪!$tB ã@ø?$#ur‬‬ ‫ﻓﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ) ﻣﻌﺎﻧﻴﻪ ﻭﺃﺣﻜﺎﻣﻪ ( ﻻ ﺗ‪‬ﺒﺪ‪‬ﻝ ﻭﻻ ﺗ‪‬ﻐﻴ‪‬ﺮ )‬
‫&‪( #Y‰ystGù=ãB ¾ÏmÏRrߊ `ÏB y‰ÅgrB `s9ur ¾ÏmÏG»yJÎ=s3Ï9 tAÏd‰t7ãB Ÿw ( š•În/u‘ É>$tGÅ2 `ÏB y7ø‹s9Î) zÓÇrré‬‬
‫] ﺍﻟﻜﻬﻒ ‪ .. [ ٢٧ :‬ﺇﺫﺍﹰ ‪ ..‬ﻳﻘﻮﻝ ﻟﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﺇﻥﱠ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺗﻼﻩ ‪ r‬ﻭﻧﺘﻠﻮﻩ ﳓﻦ ﻣﻦ ﺑﻌﺪ‬
‫) ‪ ، ( ( š•În/u‘ É>$tGÅ2 `ÏB y7ø‹s9Î) zÓÇrré& !$tB ã@ø?$#ur‬ﻻ ﺗﺒﺪﻳﻞ ﰲ ﻛﻠﻤﺎﺗﻪ ) ﻣﻌﺎﻧﻴﻪ ﻭﺃﺣﻜﺎﻣﻪ‬
‫( ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺑﺼﻴﺎﻏﺘﻪ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ) ‪ ، ( ¾ÏmÏG»yJÎ=s3Ï9 tAÏd‰t7ãB Ÿw‬ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳ‪‬ﺒﺪ‪‬ﻟﻮﻥ ﺑﻌﺾ ﻫﺬﻩ‬
‫ﺍﻷﺣﻜﺎﻡ ﻋﱪ ﻣﺎ ﻳﺰﻋﻤﻮﻧﻪ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ؟!!! ‪..‬‬
 ‫‪٤٤٤ ‬‬
‫ﰒﹼ ﻛﻴﻒ ﻳﻔﺮ‪‬ﻗﻮﻥ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ؟!!! ‪ ..‬ﻓﻌﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ‪ ،‬ﺇﻥ ﻗﺎﻝ ﺃﺏ‪ ‬ﻻﺑﻨﻪ ‪ ) :‬ﺍﺫﻫﺐ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ( ‪ ،‬ﻓﻬﻞ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻔﺼﻞ ﺍﻟﺪﻻﻟﺔ‬
‫ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻫﺬﺕ ﺍﻟﻘﻮﻝ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ﻛﻘﻮﻝ ‪ ،‬ﲟﻌﲎ ﻫﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻘﻮﻝ ﺍﻻﺑﻦ ‪ :‬ﺃﻧﺎ‬
‫ﻣﻠﺘﺰﻡ‪ ‬ﺑﻘﻮﻝﹺ ﺃﰊ ‪ ،‬ﻭﻟﻜﻨ‪‬ﲏ ﻟﻦ ﺃﺫﻫﺐ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ‪ ،‬ﻓﻤﺎ ﺳﺄﺧﺎﻟﻔﻪ ﻟﻴﺲ ﻗﻮﻝ ﺃﰊ ) ﺍﺫﻫﺐ‬
‫ﺇﱃ ﺍﳌﺪﺭﺳﺔ ( ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪ ،‬ﻓﻘﻮﻝ ﺃﰊ ) ﺍﺫﻫﺐ ﺇﱃ ﺍﳌﺪﺭﺳﺔ (‬
‫ﺃﻧﺎ ﻣﻠﺘﺰﻡ‪ ‬ﺑﻪ ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺳﺄﺧﺎﻟﻔﻪ ﻫﻮ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ؟!!! ‪ ...‬ﻭﺣﲔ ﺫﻟﻚ ﻭﺑﻨﺎﺀً‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳍﺮﺍﺀ ‪ ،‬ﻣﺎ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ) ﺍﺫﻫﺐ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ( ﻭﺑﲔ ﺃﻱ‪ ‬ﻗﻮﻝﹴ‬
‫ﺁﺧﺮ ﻣﺜﻞ ) ﺍﺷﺮﺏ ﺍﻟﺸﺎﻱ ( ‪..‬‬
‫ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﺮﺍﺀً ﻭﺗﻠﺒﻴﺴﺎﹰ ﻋﻠﻰ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﻠﻤﺎﺗﻪ ؟!!! ‪ ..‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺍﺳﺘﻬﺰﺍ ًﺀ‬
‫ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻨﻬﺠﻪ ؟!!! ‪ ..‬ﺃﻟﻴﺲ ﻗﻮﳍﻢ ﺑﺄﻧ‪‬ﻬﻢ ﻻ ﻳﻨﺴﺨﻮﻥ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻭﻧﺼﻮﺻﻪ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻨﺴﺨﻮﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ‪ ،‬ﺃﻟﻴﺲ ﻗﻮﳍﻢ ﻫﺬﺍ ﻳﻀﻌﻬﻢ ﰲ ﺣﺎﻝﹴ ﻻ‬
‫‪$¨Zà2 $yJ¯RÎ) Æä9qà)u‹s9 óOßgtFø9r'y™ ûÈõs9ur‬‬ ‫ﳜﺘﻠﻒ ﻋﻦ ﺣﺎﻝ ﺍﳌﻮﺻﻮﻓﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬‬
‫‪ ] ( šcrâäÌ“öktJó¡n@ óOçFYä. ¾Ï&Î!qß™u‘ur ¾ÏmÏG»tƒ#uäur «!$$Î/r& ö@è% 4 Ü=yèù=tRur ÞÚqèƒwU‬ﺍﻟﺘﻮﺑﺔ ‪.. [ ٦٥ :‬‬
‫ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﻟ‪‬ﻤ‪‬ﻦ‪ ‬ﻛﹶﺎﻥﹶ ﻟﹶﻪ‪ ‬ﻗﹶﻠﹾﺐ‪ ‬ﺃﹶﻭ‪ ‬ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺷ‪‬ﻬﹺﻴﺪ‪.. ‬‬
‫ﻭﲟﺎ ﺃﻥﱠ ﻣﻘﺮ‪‬ﻱ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﳐﺘﻠﻔﻮﻥ ﰲ ﲢﺪﻳﺪ ﺍﻵﻳﺎﺕ ﺍﳌﻨﺴﻮﺧﺔ ‪ ،‬ﻓﻤﺎ ﻫﻮ‬
‫ﻣﻨﺴﻮﺥ ﻋﻨﺪ ﺃﺣﺪﻫﻢ ﻏﲑ ﺫﻟﻚ ﻋﻨﺪ ﺍﻵﺧﺮ ‪ ..‬ﻟﺬﻟﻚ ﺳﻨﺨﺘﺎﺭ ﺃﻫﻢ‪ ‬ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﳛﺘﺠ‪‬ﻮﻥ ‪‬ﺎ‬
‫ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺴﺦ ﻭﺑﺄﻥﱠ ﻧﺴﺨﻬﺎ – ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ – ﻭﺍﺿﺢ ﺑﻴ‪‬ﻦ ‪..‬‬
‫ﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﻨﺴﻮﺧﺔ ‪..‬‬
‫) ‪ ] ( ÒOŠÎ=tæ ììÅ™ºur ©!$# žcÎ) 4 «!$# çmô_ur §NsVsù (#q—9uqè? $yJuZ÷ƒr'sù 4 Ü>Ì•øópRùQ$#ur ä-Ì•ô±pRùQ$# ¬!ur‬ﺍﻟﺒﻘﺮﺓ‬
‫‪[ ١١٥ :‬‬
‫ﻓﻘﺎﻟﻮﺍ ﺇﻧ‪‬ﻬﺎ ﲢﺪ‪‬ﺩ ﺍﻟﻘﺒﻠﺔ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﺇﱃ ﺃﻱ‪ ‬ﺟﻬﺔ‪ ‬ﻳﺮﻳﺪﻫﺎ ﺍﳌﺼﻠﹼﻲ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ – ﺣﺴﺐ‬
‫ﺗﺼﻮ‪‬ﺭﻫﻢ ﻫﺬﺍ – ﻓﻬﻲ ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ﺍﻟﱵ ﲢﺪ‪‬ﺩ ﻗﺒﻠﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫‪٤٤٥‬‬ ‫‪‬‬
‫‪t•ôÜx© y7ygô_ur ÉeAuqsù 4 $yg9|Êö•s? \'s#ö7Ï% y7¨YuŠÏj9uqãYn=sù ( Ïä!$yJ¡¡9$# ’Îû y7Îgô_ur |=•=s)s? 3“t•tR ô‰s%‬‬ ‫)‬
‫‪ ] ( 3 ¼çnt•ôÜx© öNä3ydqã_ãr (#q—9uqsù óOçFZä. $tB ß]øŠymur 4 ÏQ#t•ysø9$# ωÉfó¡yJø9$#‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٤٤ :‬‬
‫ﻭﺣﺴﺐ ﺗﺼﻮ‪‬ﺭﹺﻫﻢ ﻫﺬﺍ ‪ ،‬ﻓﺈﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ﺗﻜﻮﻥ ﻫﻲ ﺫﺍ‪‬ﺎ ﻧﺎﺳﺨ ﹰﺔ‬
‫ﻟﻠﺘﻮﺟ‪‬ﻪ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺑﺎﻟﺘﻮﺟ‪‬ﻪ ﺇﱃ ﺃﻱ‪ ‬ﺟﻬﺔ‪ ‬ﻳﺮﻳﺪﻫﺎ ﺍﳌﺼﻠﹼﻲ ‪ ،‬ﻭﺫﻟﻚ ﻗﺒﻞ ﻧﺴﺨﻬﺎ ﺑﺎﻵﻳﺔ‬
‫ﺍﻟﱵ ﲢﺪ‪‬ﺩ ﻗﺒﻠﺔ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﻛﺄﻥﱠ ﻫﺬﻩ ﺍﻵﻳﺔ ﲢﻤﻞ ﺣﻜﻤﺎﹰ ﺍﻧﺘﻘﺎﻟﻴ‪‬ﺎﹰ ﺑﲔ ﺍﻻﺗ‪‬ﺠﺎﻩ ﺇﱃ ﺑﻴﺖ‬
‫ﺍﳌﻘﺪﺱ ﻭﺍﻻﺗ‪‬ﺠﺎﻩ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪..‬‬
‫ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 Ü>Ì•øópRùQ$#ur ä-Ì•ô±pRùQ$# ¬!ur‬ﺗﻌﲏ ﺃﻥﱠ ﺍﻷﻣﺎﻛﻦ ﻛﻠﱠﻬﺎ ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻓﻬﻲ ﺗﻨﻔﻲ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﳊﻠﻮﻝ ﰲ ﺍﻷﻣﺎﻛﻦ ﻭﻭﺟﻮﺩﻫﺎ ﰲ ﻣﻜﺎﻥ ﺩﻭﻥ‬
‫ﺍﻵﺧﺮ ‪ ،‬ﻓﻬﻲ ﺗﱰﹼﻩ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻋﻦ ﺍﳌﻜﺎﻥ ‪ ،‬ﻭﺗﺒﻴ‪‬ﻦ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻗﻴ‪‬ﻮﻡ ﻋﻠﻰ ﻛﻞﹼ ﻣﻜﺎﻥ‬
‫ﻭﻋﻠﻰ ﻛﻞﹼ ﺟﻬﺔ ‪..‬‬
‫( ﺗﺘﻌﻠﹼﻖ‬ ‫‪4 «!$# çmô_ur §NsVsù (#q—9uqè? $yJuZ÷ƒr'sù‬‬ ‫( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫?‪(#q—9uqè‬‬ ‫ﻭﻛﻠﻤﺔ )‬
‫ﺑﺪﻻﻻﺕ‪ ‬ﺗﻨﺒﻊ ﻣﻦ ﺇﻃﺎﺭ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﳉﺬﺭ ) ﻭ ‪ ،‬ﻝ ‪ ،‬ﻱ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﻬﺬﺍ‬
‫ﺍﳉﺬﺭ ﻳﻔﻴﺪ ﺍﻟﻌﻼﻗﺔ ﻭﺍﳊﺮﻛﺔ ﻭﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮ ﺍﻟﺸﻲﺀ ‪..‬‬
‫) ‪ ] ( tbqç7Î=»tóø9$# ÞOèd «!$# z>÷“Ïm ¨bÎ*sù (#qãZtB#uä tûïÏ%©!$#ur ¼ã&s!qß™u‘ur ©!$# ¤AuqtGtƒ `tBur‬ﺍﳌﺎﺋﺪﺓ ‪:‬‬
‫‪[ ٥٦‬‬
‫ﻭﻳﻔﻴﺪ ﺍﳊﺮﻛﺔ ﻭﺍﻻﺗ‪‬ﺠﺎﻩ ﻋﻜﺲ ﺍﻟﺸﻲﺀ ‪..‬‬
‫) ‪ ] ( $Y6ôãâ‘ öNåk÷]ÏB |Mø¤Î=ßJs9ur #Y‘#t•Ïù óOßg÷YÏB |Mø‹©9uqs9 öNÍköŽn=tã |M÷èn=©Û$# Èqs9‬ﺍﻟﻜﻬﻒ ‪[ ١٨ :‬‬

‫( ﺗﻌﲏ ﺃﻳﻨﻤﺎ ﺗﺘﺠ‪‬ﻬﻮﺍ ﰲ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺬﻛﺮ‬ ‫‪(#q—9uqè? $yJuZ÷ƒr'sù‬‬ ‫ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﻭﻛﻞﱢ ﺳﺒﻞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻳﺮﻳﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻻﺗ‪‬ﺠﺎﻩ ﺇﻟﻴﻬﺎ ‪ ..‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ) ‪ ( ÒOŠÎ=tæ ììÅ™ºur ©!$# žcÎ) 4 «!$# çmô_ur §NsVsù (#q—9uqè? $yJuZ÷ƒr'sù 4 Ü>Ì•øópRùQ$#ur ä-Ì•ô±pRùQ$# ¬!ur‬ﺃﻥﱠ‬
 ‫‪٤٤٦ ‬‬
‫ﻛﻞﱠ ﺍﳉﻬﺎﺕ ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ﻭﳑﻠﻮﻛﺔ ﻟﻪ ‪ ،‬ﻓﺄﻳﻨﻤﺎ ﺗﺘ‪‬ﺠﻬﻮﺍ ﰲ ﺩﻋﺎﺋﻜﻢ ﻭﺳﻌﻴﻜﻢ ﻭﺳﺒﻞ‬
‫ﻋﻤﻠﻜﻢ ﻓﺄﻧﺘﻢ ﰲ ﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻭﺳﻌﺖ ﺭﲪﺘﻪ ﻭﻭﺳﻊ ﻋﻄﺎﺅﻩ ﻛﻞﱠ‬
‫ﺟﻬﺔ‪ ‬ﳝﻜﻨﻜﻢ ﺃﻥﹼ ﺗﺘ‪‬ﺠﻬﻮﺍ ‪‬ﺎ ) )‪.. ( ÒOŠÎ=tæ ììÅ™ºur ©!$# žcÎ‬‬
‫ﻭﺣﺘ‪‬ﻰ ﻟﻮ ﺣ‪‬ﻤ‪‬ﻠﹶﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ – ﻋﻠﻰ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﺗ‪‬ﺠﺎﻩ‬
‫ﺍﻟﺼﻼﺓ ‪ ،‬ﻓﻬﻲ ﻻ ﺗﺘﻌﺎﺭﺽ – ﺃﺑﺪﺍﹰ – ﻣﻊ ﺁﻳﺔ ﲢﺪﻳﺪ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻛﻘﺒﻠﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻛﻤﺎ‬
‫ﺗﻮﻫ‪‬ﻤﻮﺍ ‪ ،‬ﺑﻞ ﺗﺆﻛﱢﺪ ﻫﺬﻩ ﺍﻟﻘﺒﻠﺔ ﻭﺗﺼﻮ‪‬ﺭﻫﺎ ﻟﻨﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﹸﺧﺮﻯ ‪..‬‬
‫( ﺗﺆﻛﹼﺪ ﻋﻮﺩﺓ ﻛﻞﹼ ﺍﳉﻬﺎﺕ ﷲ ﺗﻌﺎﱃ‬ ‫‪4 Ü>Ì•øópRùQ$#ur ä-Ì•ô±pRùQ$# ¬!ur‬‬ ‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫ﻭﻗﻴ‪‬ﻮﻣﻴ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻵﻳﺔ ﺗﻘﻮﻝ ‪ :‬ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ﺷﺮﻗﺎﹰ ﺃﻭ ﻏﺮﺑﺎﹰ ﺃﻭ ﺑﺄﻱ‪ ‬ﻣﻜﺎﻥ‪‬‬
‫( ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺘ‪‬ﺠﻬﻮﺍ‬ ‫‪(#q—9uqè? $yJuZ÷ƒr'sù‬‬ ‫ﻭﺟﻬﺔ ‪ ،‬ﻭﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻮﻟﹼﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻟﻠﺼﻼﺓ )‬
‫ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﺣﺪ‪‬ﺩﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻢ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ‬
‫ﺗﺮﻳﺪﻭﻥ ﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮﻩ ) ‪.. ( 4 «!$# çmô_ur §NsVsù‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻘﻮﻝ ‪ :‬ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ﻭﺑﺄﻱ‪ ‬ﻣﻜﺎﻥ ﻭﺟﻬﺔ ﻭﺗﺮﻳﺪﻭﻥ ﺍﻻﺗ‪‬ﺠﺎﻩ ﳓﻮ ﺍﻟﻘﺒﻠﺔ‬
‫ﺍﻟﱵ ﻫﻲ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻢ ﰲ ﺫﻟﻚ ‪ ،‬ﻓﺜﻢ‪ ‬ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺑﺎﺳﺘﻘﺒﺎﻟﻪ ﻭﻫﻮ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻓﻬﻮ ﻗﺼﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺒﻠﺘﻪ ) ‪ ( 4 «!$# çmô_ur‬ﺍﻟﱵ ﺭﺿﻴﻬﺎ ﻟﻜﻢ ﻗﺒﻠﺔﹰ ﺗﺘ‪‬ﺠﻬﻮﻥ‬
‫ﺇﻟﻴﻬﺎ ﰲ ﺻﻼﺗﻜﻢ ‪..‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﺧﻼﻝ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﻓﻴﻬﺎ ﻋﻤﻘﺎﹰ‬
‫ﺁﺧﺮ ﻣﻦ ﺍﳌﻌﲎ ‪..‬‬
‫‪4 !$ygÎ/#t•yz ’Îû 4Ótëy™ur ¼çmßJó™$# $pkŽÏù t•x.õ‹ãƒ br& «!$# y‰Éf»|¡tB yìoY¨B `£JÏB ãNn=øßr& ô`tBur‬‬ ‫)‬
‫&‪’Îû óOßgs9ur Ó“÷“Åz $uŠ÷R‘$!$# ’Îû öNßgs9 4 šúüÏÿͬ!%s{ žwÎ) !$ydqè=äzô‰tƒ br& öNßgs9 tb%x. $tB š•Í´¯»s9'ré‬‬
 ‫‪٤٤٧‬‬ ‫‪‬‬
‫‪©!$# žcÎ) 4 «!$# çmô_ur §NsVsù (#q—9uqè? $yJuZ÷ƒr'sù 4 Ü>Ì•øópRùQ$#ur ä-Ì•ô±pRùQ$# ¬!ur ÇÊÊÍÈ ×LìÏàtã ë>#x‹tã Íot•ÅzFy$#‬‬

‫‪ ] ( ÒOŠÎ=tæ ììÅ™ºur‬ﺍﻟﺒﻘﺮﺓ ‪[ ١١٥ – ١١٤ :‬‬

‫ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﺗﻘﻮﻝ ‪ :‬ﺇﻥﹼ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻛﻠﹼﻪ‬
‫ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﲣﺮﻳﺐ ﻣﺴﺎﺟﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻨﻊ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺩﺧﻮﳍﺎ ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻓﻴﻬﺎ ‪ ،‬ﻻ ﻳﻜﻮﻥ ﻣﺎﻧﻌﺎﹰ ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻻﺗ‪‬ﺠﺎﻩ ﺑﺎﺗ‪‬ﺠﺎﻩ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﺣﺪ‪‬ﺩﻫﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ‪ ..‬ﻓﺘﺨﺮﻳﺐ ﻣﺴﺎﺟﺪ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳝﻨﻊ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻥ ﻳ‪‬ﺆﺩ‪‬ﻭﺍ ﺻﻼ‪‬ﻢ‬
‫ﻭﻋﺒﺎﺩﺍ‪‬ﻢ ﻭﺍﺗ‪‬ﺠﺎﻫﻬﻢ ﳓﻮ ﻗﺒﻠﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺣﺪ‪‬ﺩﻫﺎ ﳍﻢ ‪..‬‬
‫ﻭﻭﻓﻖ ﻣﻨﻈﺎﺭ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻶﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻧﺮﻯ ﻋﻤﻘﺎﹰ ﺁﺧﺮ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ‪،‬‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( (#q—9uqè? $yJuZ÷ƒr'sù‬ﻫﻲ ﺧﻄﺎﺏ‪ ‬ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻌﻮﺍ ﰲ ﺧﺮﺍﺏ ﻣﺴﺎﺟﺪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻨﻌﻮﺍ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺩﺧﻮﳍﺎ ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ‪ ،‬ﻭﻫﻲ ﺗﻌﲏ ﺍﳍﺮﻭﺏ ﻣﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻠﻄﺎﻧﻪ ﻭﻗﺪﺭﺗﻪ ﻭﻋﻘﺎﺑﻪ ‪ ..‬ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻣﻨﻌﻮﺍ ﻣﺴﺎﺟﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳ‪‬ﺬﻛﹶﺮ ﻓﻴﻬﺎ‬
‫ﺍﲰﻪ ﻭﺳﻌﻮﺍ ﰲ ﺧﺮﺍ‪‬ﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ – ﻋﱪ ﺍﻵﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ – ﺇﻧ‪‬ﻜﻢ ﺃﻳﻨﻤﺎ‬
‫ﺗﻮﻟﹼﻮﺍ ﻋﻨ‪‬ﻲ ﻭﻋﻦ ﻋﻘﺎﰊ ﻭﺳﻠﻄﺎﱐ ﻭﻗﺪﺭﰐ ‪ ،‬ﻓﺈﻥﹼ ﻋﻘﺎﰊ ﻳﻠﺤﻘﻜﻢ ﻭﻳﺴﺒﻘﻜﻢ ‪ ،‬ﻓﺤﻴﺜﻤﺎ ﺗﻮﻟﹼﻮﺍ‬
‫) ‪«!$# çmô_ur §NsVsù (#q—9uqè? $yJuZ÷ƒr'sù 4 Ü>Ì•øópRùQ$#ur ä-Ì•ô±pRùQ$# ¬!ur‬‬ ‫ﺃﻧﺎ ﻣﻮﺟﻮﺩ ‪ ،‬ﻭﻛﻞﹼ ﺍﳉﻬﺎﺕ ﺃﹸﺣﻴﻂ ‪‬ﺎ‬
‫‪.. ( ÒOŠÎ=tæ ììÅ™ºur ©!$# žcÎ) 4‬‬
‫ﻭﻫﻜﺬﺍ ‪ ...‬ﻣﻦ ﺃﻱ‪ ‬ﺯﺍﻭﻳﺔ ﻧﻨﻈﺮ ﻣﻦ ﺧﻼﳍﺎ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻻ‬
‫ﻧﺮﻯ ﻭﺟﻬﺎﹰ ﻟﺼﺤ‪‬ﺔ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ‪ ،‬ﻓﻜﻞﱡ ﻣﺎ ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﺩﻻﻻﺕ‪ ‬ﻭﻣﻌﺎﻥ‪‬‬
‫ﳝﻜﻨﻨﺎ ﺇﺩﺭﺍﻛﻬﺎ ‪ ،‬ﺗ‪‬ﻜﻤ‪‬ﻞ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻷُﺧﺮﻯ ‪ ،‬ﻓﻼ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺃﻱ‪ ‬ﺗﻌﺎﺭﺽ ﺑﻴﻨﻬﺎ‬
‫ﻭﺑﲔ ﺃﻱ‪ ‬ﺁﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪٤٤٨‬‬ ‫‪‬‬
‫) ‪( ‘n=÷Fs)ø9$# ’Îû ÞÉ$|ÁÉ)ø9$# ãNä3ø‹n=tæ |=ÏGä. (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫‪ ..‬ﻭﻗﺎﻟﻮﺍ ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫‪ ] ( 4 4Ós\RW{$$Î/ 4Ós\RW{$#ur ωö7yèø9$$Î/ ߉ö6yèø9$#ur Ìh•çtø:$$Î/ ”•çtø:$#‬ﺍﻟﺒﻘﺮﺓ ‪ [ ١٧٨ :‬ﻧﺰﻟﺖ ﰲ ﻗﻮﻡﹴ ﺗﻘﺎﺗﻠﻮﺍ‬
‫ﻓﻜﺎﻥ ﺑﻴﻨﻬﻢ ﻗﺘﻠﻰ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻻ ﻧﻘﺒﻞ ﺑﺎﻟﻌﺒﺪ ﻣﻨ‪‬ﺎ ﺇﻻﹼ ﺍﳊﺮ ‪ ،‬ﻭﻻ ﺑﺎﻷﻧﺜﻰ ﻣﻨ‪‬ﺎ ﺇﻻﹼ ﺍﻟﺬﻛﺮ ‪ ،‬ﻓﻴﻘﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ – ﻋﱪ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﺇﻥﱠ ﺍﳊﺮ‪ ‬ﺍﳌﻘﺘﻮﻝ ﻣﻦ ﺃﻱ‪ ‬ﻃﺮﻑ ﻳ‪‬ﻘﺘ‪‬ﻞﹸ ﺑﺪﻻﹰ ﻣﻨﻪ ﺣ‪‬ﺮ‪‬‬
‫ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺪ ﺍﳌﻘﺘﻮﻝ ﻳ‪‬ﻘﺘﻞ ﺑﺪﻻﹰ ﻣﻨﻪ ﻋﺒﺪ‪ ‬ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻧﺜﻰ ‪..‬‬
‫ﻭﳌﹼﺎ ﺭﺃﻭﺍ ﺃﻥﱠ ﰲ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ ﳌﻌﲎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻇﻠﻤﺎﹰ ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻗﺘﻞ ﺇﻧﺴﺎﻥﹲ ﺇﻧﺴﺎﻧﺎﹰ ﻣﻦ‬
‫ﻏﲑ ﻧﻮﻋﻪ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ ‪ ،‬ﺣﻴﺚ ﻳﻘﺘﻀﻲ ﺫﻟﻚ – ﺣﺴﺐ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ – ﺗﺮﻙ ﺍﻟﻘﺎﺗﻞ‬
‫‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻘﺘﻞ ﺑﺪﻻﹰ ﻣﻨﻪ ﺇﻧﺴﺎﻥﹲ ﺁﺧﺮ ‪ ،‬ﳌﹼﺎ ﺭﺃﻭﺍ ﺫﻟﻚ ﻗﺎﻟﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺴﺨﺘﻬﺎ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪É#RF{$$Î/ y#RF{$#ur Èû÷üyèø9$$Î/ šú÷üyèø9$#ur ħøÿ¨Z9$$Î/ }§øÿ¨Z9$# ¨br& !$pkŽÏù öNÍköŽn=tã $oYö;tFx.ur‬‬ ‫)‬
‫‪uqßgsù ¾ÏmÎ/ šX£‰|Ás? `yJsù 4 ÒÉ$|ÁÏ% yyrã•àfø9$#ur Çd`Åb¡9$$Î/ £`Åb¡9$#ur ÈbèŒW{$$Î/ šcèŒW{$#ur‬‬

‫‪ ] ( tbqßJÎ=»©à9$# ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur 4 ¼ã&©! ×ou‘$¤ÿŸ2‬ﺍﳌﺎﺋﺪﺓ ‪[ ٤٥ :‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺬﻱ ﺃﺩ‪‬ﻯ ﺑﺎﻟﺬﻳﻦ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﺇﱃ ﺗﺼﻮ‪‬ﺭ ﺍﺧﺘﻼﻑ ﻭﺣﺘ‪‬ﻰ ﺗﻨﺎﻗﺾ ﺑﲔ ﺍﻵﻳﺔ‬
‫ﺍﻟﻨﺎﺳﺨﺔ ﻭﺍﻵﻳﺔ ﺍﳌﻨﺴﻮﺧﺔ ‪ ،‬ﱂ ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ‪ ،‬ﺣﻴﺚ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻵﻳﺔ ﳏﻜﻤﺔ‬
‫ﺟﺎﺀﺕ ﳊﻜﻢ ﺍﻟﻨﻮﻉ ﺇﺫﺍ ﻗﺘﻞ ﻧﻮﻋﻪ ‪ ،‬ﻓﺒﻴ‪‬ﻨﺖ ﺣﻜﻢ ﺍﳊﺮ‪ ‬ﺇﺫﺍ ﻗﺘﻞ ﺣﺮ‪‬ﺍﹰ ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻗﺘﻞ ﻋﺒﺪﺍﹰ‬
‫‪ ،‬ﻭﺍﻷﻧﺜﻰ ﺇﺫﺍ ﻗﺘﻠﺖ ﺃﹸﻧﺜﻰ ‪ ،‬ﻭﱂ ﺗﺘﻌﺮ‪‬ﺽ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﳌﻦ ﻳﻘﺘﻞ ﺇﻧﺴﺎﻧﺎﹰ ﻟﻴﺲ ﻣﻦ ﻧﻮﻋﻪ ‪،‬‬
‫ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﳏﻜﻤﺔ ﻭﻓﻴﻬﺎ ﺇﲨﺎﻝ ﺗﺒﻴ‪‬ﻨﻪ ﻭﺗﻔﺼ‪‬ﻠﻪ ﻟﻨﺎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺯ‪‬ﻋﻢ ﺑﺄﻧ‪‬ﻬﺎ‬
‫ﻧﺎﺳﺨﺔ ﳍﺎ ‪..‬‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ( ‘n=÷Fs)ø9$# ’Îû ÞÉ$|ÁÉ)ø9$# ãNä3ø‹n=tæ |=ÏGä.‬ﲨﻠﺔ ﺗﺎﻣ‪‬ﺔ ﻣﺴﺘﻘﻠﹼﺔ ‪ ،‬ﻭﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 4Ós\RW{$$Î/ 4Ós\RW{$#ur ωö7yèø9$$Î/ ߉ö6yèø9$#ur Ìh•çtø:$$Î/ ”•çtø:$#‬ﻫﻲ ﲣﺼﻴﺺ ﻟﺒﻌﺾ ﺟﺰﺋﻴ‪‬ﺎﺕ‬
‫‪٤٤٩ ‬‬
‫ﺗﻠﻚ ﺍﳉﻤﻠﺔ ﻭﻻ ﺗﻔﻴﺪ ﺍﳊﺼﺮ ‪ ،‬ﻓﻬﻲ ﺷﺮﻉ ﺍﻟﻘﺼﺎﺹ ﺑﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﺗﺸﲑ ﺇﱃ‬
‫ﺣﺎﻻﺕ ﺍﻟﻘﺘﻞ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﻣﻦ ﻧﻮﻋﲔ ﳐﺘﻠﻔﲔ ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ‬
‫ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 4 4Ós\RW{$$Î/ 4Ós\RW{$#ur‬ﻫﻲ ﺷﺮﻉ‪ ‬ﻟﻘﺼﺎﺹ ﺍﳌﺮﺃﺓ ﺍﳊﺮ‪‬ﺓ ﺑﺎﻟﺮﻗﻴﻘﺔ ﻭﺍﳌﺮﺃﺓ‬
‫ﺍﻟﺮﻗﻴﻘﺔ ﺑﺎﳊﺮ‪‬ﺓ ‪ ..‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ωö7yèø9$$Î/ ߉ö6yèø9$#ur Ìh•çtø:$$Î/ ”•çtø:$#‬ﲤﻨﻊ ﻫﺬﺍ‬
‫ﺍﻟﻘﺼﺎﺹ – ﻭﻫﻮ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﻘﺮ‪‬ﻭ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ – ﻟﻮﻗﻊ ﺗﻨﺎﻗﺾ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ‪،‬‬
‫ﻭﻫﺬﺍ ﳏﺎﻝ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺎﻵﻳﺘﺎﻥ ﺍﻟﻨﺎﺳﺨﺔ ﻭﺍﳌﻨﺴﻮﺧﺔ ﻣﺘﻜﺎﻣﻠﺘﺎﻥ ﰲ ﺗﺼﻮﻳﺮ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﻻ‬
‫ﻳ‪‬ﻮﺟﺪ ﺑﻴﻨﻬﻤﺎ ﺃﻱ‪ ‬ﺗﻨﺎﻗﺾ ﺃﻭ ﺍﺧﺘﻼﻑ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﻛﻔﺎﻳﺔ ﻟﻠﻘﻮﻝ ﺑﺄﻥﹼ ﺍﻵﻳﺘﲔ ﻻ ﻳ‪‬ﻮﺟﺪ ﺑﻴﻨﻬﻤﺎ‬
‫ﻧﺴﺦ ‪..‬‬
‫‪$¨ZtB#uä‬‬ ‫ﻭﻟﻨﺒﺪﺃ ﺑﺪﺭﺍﺳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ – ﻋﱪ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ )‬
‫‪ ، ( @@ä. ¾ÏmÎ/‬ﻟﻨﺮﻯ ﺣﻘﻴﻘﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ‬
‫ﲢﻤﻠﻬﺎ ﺍﻵﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻧﺎﺳﺨﺔ ﳍﺎ ‪..‬‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬ﻫﻲ ﻧﺪﺍﺀٌ ﳉﻤﻴﻊ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻄﻤﺄﻧ‪‬ﲔ ﺑﺎﷲ ﺗﻌﺎﱃ‬
‫‪ ،‬ﺍﳌﻠﺘﺰﻣﲔ ﲟﻨﻬﺠﻪ ‪ ،‬ﰲ ﻛﻞﹼ ﺯﻣﺎﻥ‪ ‬ﻭﻛﺎﻥ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻻ ﺗ‪‬ﺨﺎﻃﺐ ﻗﺒﻴﻠﺔ ﳏﺪ‪‬ﺩﺓ‬
‫ﻭﻻ ﻗﻮﻣﺎﹰ ﳏﺪ‪‬ﺩﻳﻦ ‪ ،‬ﻭﻻ ﺟﻴﻼﹰ ﳏﺪ‪‬ﺩﺍﹰ ﺩﻭﻥ ﻏﲑﻩ ‪ ،‬ﺇﻧ‪‬ﻬﺎ ﺧﻄﺎﺏ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻞﹼ ﻣﺆﻣﻦﹴ‬
‫ﻭﻣﺆﻣﻨﺔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪..‬‬
‫ﻭﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﳜﺘﺎﺭﻭﻥ ﺍﻻﻧﺼﻴﺎﻉ ﻟﺘﻜﻠﻴﻒ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﳜﺎﻃﺒﻬﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺼﻴﻐﺔ ﺍﻹﳝﺎﻥ ﻟﺘﻨﻔﻴﺬ ﺗﻜﻠﻴﻔﻪ ‪ ،‬ﺣﺼﻞ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻋﻘﺪ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﺍ‬
‫ﺍﻟﺘﻜﻠﻴﻒ ‪ ..‬ﺍﻟﺘﻜﻠﻴﻒ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﻟﺘﻨﻔﻴﺬ ﻣﻨﻬﻢ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻌﻘﺪ ﻛﹸﺘﺐ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ،‬ﺍﷲ ﺗﻌﺎﱃ ﻳﻜﻠﹼﻔﻬﻢ ﻭﻫﻢ ﻳﻨﻔﱢﺬﻭﻥ ‪ ..‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻤﻖ ﻭﻫﺬﻩ ﻫﻲ ﺍﳊﻜﻤﺔ – ﻭﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻋﻠﻢ – ﻣﻦ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( |=ÏGä.‬ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ‬
‫‪٤٥٠‬‬ ‫‪‬‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﱠ ﻣﺎ ﻳﺄﰐ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ‪ ( |=ÏGä.‬ﻫﻮ ﺗﻜﻠﻴﻒ‪ ‬ﻟﻠﻤﺆﻣﻨﲔ ﻓﻴﻪ ﻣﺸﻘﹼﺔ ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻴﻪ ﺃﺟﺮ‪ ‬ﻭﺛﻮﺍﺏ‪ ‬ﻟﻠﻤﻠﺘﺰﻣﲔ ﺑﻪ ‪..‬‬
‫) ‪ ] ( #·Žö•yz x8t•s? bÎ) ßNöqyJø9$# ãNä.y‰tnr& uŽ|Øym #sŒÎ) öNä3ø‹n=tæ |=ÏGä.‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٠ :‬‬

‫) ‪ ] ( ãP$u‹Å_Á9$# ãNà6ø‹n=tæ |=ÏGä. (#qãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٣ :‬‬

‫) ‪ ] ( ( öNä3©9 ×nö•ä. uqèdur ãA$tFÉ)ø9$# ãNà6ø‹n=tæ |=ÏGä.‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢١٦ :‬‬

‫ﻭﺍﻟﻌﻘﺪ ﺍﻟﺬﻱ ﻛﹸﺘﺐ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﳌﺆﻣﻨﲔ – ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﻫﻮ ﺍﻟﻘﺼﺎﺹ ﰲ‬
‫ﺍﻟﻘﺘﻠﻰ ) ‪ .. ( ( ‘n=÷Fs)ø9$# ’Îû ÞÉ$|ÁÉ)ø9$# ãNä3ø‹n=tæ |=ÏGä.‬ﻓﻤﺎ ﻫﻮ ﺍﻟﻘﺼﺎﺹ ؟ ‪..‬‬
‫ﺍﻟﻘﺼﺎﺹ ﻫﻮ ﺗﺘﺒ‪‬ﻊ ﺃﺛﺮ ﺍﻟﺸﻲﺀ ‪..‬‬
‫) ‪ ] ( šcrã•ãèô±o„ Ÿw öNèdur 5=ãZã_ `tã ¾ÏmÎ/ ôNuŽÝÇt7sù ( Ïm‹Å_Áè% ¾ÏmÏG÷zT{ ôMs9$s%ur‬ﺍﻟﻘﺼﺺ‬
‫‪[ ١١ :‬‬
‫ﻭﺍﻟﻘﺎﺹ‪ ‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺘﺒ‪‬ﻊ ﺍﻵﺛﺎﺭ ﺷﻴﺌﺎﹰ ﻓﺸﻴﺌﺎﹰ ‪..‬‬
‫) ‪ ] ( $TÁ|Ás% $yJÏdÍ‘$rO#uä #’n?tã #£‰s?ö‘$$sù 4 Æ÷ö7tR $¨Zä. $tB y7Ï9ºsŒ tA$s%‬ﺍﻟﻜﻬﻒ ‪[ ٦٤ :‬‬
‫ﻭﺍﻟﻘﺼﺎﺹ ﻣﻦ ﺍﳌﹸﻘﺘﺺ‪ ‬ﻣﻨﻪ ﻫﻮ ﺍﻟﺴﲑ ﻋﻠﻰ ﺳﺒﻴﻠﻪ ﺍﻟﺬﻱ ﺳﻠﻜﻪ ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺎﻟﻘﺼﺎﺹ ﻣﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺗﺘﺒ‪‬ﻊ ﺃﺛﺮ ﻓﻌﻠﻪ ﻟﻴﺘﻢ‪ ‬ﺍﳉﺰﺍﺀ ﻣﻨﻪ ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﺼﺎﺹ ﻣﻦ ﺍﳌﻘﺘﺺ‪ ‬ﻣﻨﻪ ﻳﻌﲏ ﺗﺘﺒ‪‬ﻊ ﺃﺛﺮﻩ ﻫﻮ ﺫﺍﺗﻪ ﻷﺧﺬ ﺍﳉﺰﺍﺀ ﻣﻨﻪ ‪ ،‬ﻭﻻ ﻳﻌﲏ‬
‫ﺃﺑﺪﺍﹰ ﻭﻗﻮﻉ ﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ ﻏﲑﻩ ‪ ،‬ﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺍﻗﺘﺮﺍﻥ ﺻﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ ﺑﻜﻠﻤﺔ ﻣﻌﺮ‪‬ﻓﺔ ‪ ،‬ﻳﻌﲏ‬
‫ﺃﻥﱠ ﺍﻟﻘﺼﺎﺹ ﻳﻘﻊ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻌﺮ‪‬ﻓﺔ ‪ ،‬ﻭﻻ ﻳﻘﻊ ﺃﺑﺪﺍﹰ ﻋﻠﻰ ﻣﺴﺄﻟﺔ‬
‫ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﺫﺍ ﺗﻜﺮ‪‬ﺭﺕ – ﺿﻤﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ﲢﺖ ﺳﺎﺣﺔ ﺍﻟﻘﺼﺎﺹ – ﻫﺬﻩ‬
‫ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﻜﻠﻤﺘﲔ ﺍﳌﻌﺮ‪‬ﻓﺘﲔ ﺍﳌﺘﻜﺮ‪‬ﺭﺗﲔ ﺿﻤﻦ ﺳﺎﺣﺔ ﺍﻟﻘﺼﺎﺹ ‪ ،‬ﺗﺼﻔﺎﻥ‬
‫ﺍﻟﺸﺨﺺ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﺳﻴ‪‬ﻘﺘ‪‬ﺺ‪ ‬ﻣﻨﻪ ‪ ..‬ﻓﺎﻟﻔﺎﻋﻞ ﻭﺍﺣﺪ ﻭﺍﻟﻘﺼﺎﺹ ﻫﻮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺎﻋﻞ ‪..‬‬
 ‫‪٤٥١ ‬‬
‫ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﱂ ﺗﻘﺘﺮﻥ ﺻﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ ﺑﺎﻟﻜﻠﻤﺔ ﺍﳌﻌﺮ‪‬ﻓﺔ ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻫﻮ ﺃﺧﺬ ﺍﳉﺰﺍﺀ ‪ ،‬ﻓﺈﻥﹼ ﺫﻟﻚ‬
‫ﻳﻌﲏ ﺃﻥ ﺗ‪‬ﺆﺧﺬ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﺑﺎﳌﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺷﺨﺺ‪ ‬ﺁﺧﺮ ‪،‬‬
‫ﺣﻴﺚ ﺗﻜﺮ‪‬ﺭﺕ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻌﺮ‪‬ﻓﺔ ﺫﺍ‪‬ﺎ ﻟﻮﺻﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﻌﻮﺩ ﳍﺬﻳﻦ ﺍﻟﺸﺨﺼﲔ‬
‫ﺍﳌﺨﺘﻠﻔﲔ ) ﺍﳌﺄﺧﻮﺫ ﻣﻨﻪ ﺍﳉﺰﺍﺀ ﻭﺍﳌﺄﺧﻮﺫ ﻟﻪ ﺍﳉﺰﺍﺀ ( ‪ ،‬ﻛﻞﹼ ﻛﻠﻤﺔ ﻣﻦ ﺍﻟﻜﻠﻤﺘﲔ ﺍﳌﺘﻜﺮ‪‬ﺭﺗﲔ‬
‫ﺗﻌﻮﺩ ﻟﺸﺨﺺ ‪..‬‬
‫‪É#RF{$$Î/ y#RF{$#ur Èû÷üyèø9$$Î/ šú÷üyèø9$#ur ħøÿ¨Z9$$Î/ }§øÿ¨Z9$# ¨br& !$pkŽÏù öNÍköŽn=tã $oYö;tFx.ur‬‬ ‫)‬
‫‪ ] ( 4 ÒÉ$|ÁÏ% yyrã•àfø9$#ur Çd`Åb¡9$$Î/ £`Åb¡9$#ur ÈbèŒW{$$Î/ šcèŒW{$#ur‬ﺍﳌﺎﺋﺪﺓ ‪[ ٤٥ :‬‬
‫ﻫﻨﺎ – ﻛﻤﺎ ﻧﺮﻯ – ﱂ ﺗﺮﺩ ﺻﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ ) ﻣﺎ ﻋﺪﺍ ﻗﺼﺎﺹ ﺍﳉﺮﻭﺡ ( ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ ﹼﻥ‬
‫ﻛﻠﻤﱵ ﺍﻟﻨﻔﺲ ﺍﳌﻌﺮ‪‬ﻓﺘﲔ ﺗﻌﻮﺩﺍﻥ ﻟﺸﺨﺼﲔ ﳐﺘﻠﻔﲔ ‪ ،‬ﻓﺎﳉﺰﺍﺀ ﻳﻜﻮﻥ ﺑﺄﺧﺬ ﺍﻟﻨﻔﺲ ﺍﻷﻭﱃ )‬
‫ﺍﻟﻘﺎﺗﻠﺔ ( ﺑﺪﻻﹰ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﳌﻘﺘﻮﻟﺔ ( ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻠﻤﺘﺎ ﺍﻟﻌﲔ ﺍﳌﻌﺮ‪‬ﻓﺘﲔ ﺗﻌﻮﺩﺍﻥ‬
‫ﻟﺸﺨﺼﲔ ﳐﺘﻠﻔﲔ ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳉﺰﺍﺀ ﺑﺄﺧﺬ ﺍﻟﻌﲔ ﺍﻷﻭﱃ ) ﻟﻠﻤﺄﺧﻮﺫ ﻣﻨﻪ ﺍﳉﺰﺍﺀ ( ﺑﺪﻻﹰ ﻣﻦ‬
‫ﺍﻟﻌﲔ ﺍﻟﺜﺎﻧﻴﺔ ) ﻟﻠﻤﺄﺧﻮﺫ ﻟﻪ ﺍﳉﺰﺍﺀ ( ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻠﻤﱵ ﺍﻷﻧﻒ ﺍﳌﻌﺮ‪‬ﻓﺘﲔ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻛﻠﻤﱵ ﺍﻷﺫﻥ ﺍﳌﻌﺮ‪‬ﻓﺘﲔ ‪ ،‬ﻭﻛﻠﻤﱵ ﺍﻟﺴﻦ‪ ‬ﺍﳌﻌﺮ‪‬ﻓﺘﲔ ‪ ..‬ﻓﻌﺪﻡ ﺍﻗﺘﺮﺍﻥ ﺻﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺻﻮﻓﺔ ﺑﻜﻠﻤﺎﺕ ﻣﻌﺮ‪‬ﻓﺔ ﻣﻜﺮ‪‬ﺭﺓ ﻣﻊ ﻛﻮﻥ ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﺃﺧﺬ ﺍﳉﺰﺍﺀ ‪،‬‬
‫ﻳﻌﲏ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞﹼ ﻛﻠﻤﺔ ﻣﻌﺮ‪‬ﻓﺔ ﻣﻜﺮ‪‬ﺭﺓ ﻣﺮ‪‬ﺗﲔ – ﺃ ﱠﻥ ﻛﻞﱠ ﻛﻠﻤﺔ ﺗﻌﻮﺩ ﻟﺸﺨﺺ ﳜﺘﻠﻒ‬
‫ﻋﻦ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻜﺮ‪‬ﺭﺓ ﺍﻷﺧﺮﻯ ‪..‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﳉﺮﻭﺡ ﻧﺴﺒﻴ‪‬ﺔ ‪ ،‬ﻭﻻ ﺑﺪ‪ ‬ﻣﻦ ﺗﺘﺒ‪‬ﻊ ﺃﺛﺮ ﻫﺬﻩ ﺍﳉﺮﻭﺡ ﻣﻦ ﺃﺟﻞ ﺟﺰﺍﺀ ﺍﻟﻔﺎﻋﻞ ‪،‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﳉﺮﻭﺡ ﻟﻴﺲ ﳍﺎ ﻭﺟﻮﺩ‪ ‬ﻣﺴﺘﻘﻞﱞ ﳑﻴ‪‬ﺰ‪ ‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﲔ ﻭﺍﻷﺫﻥ‬
‫ﻭﺍﻷﻧﻒ ﻭﺍﻟﺴﻦ‪ ، ‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﳉﺮﻭﺡ ﱂ ﺗﺄﺕ ﻋﻠﻰ ﳕﻂ ﺑﺎﻗﻲ ﺍﳌﺴﺎﺋﻞ ) ﻭﺍﳉﺮﻭﺡ‬
‫ﺑﺎﳉﺮﻭﺡ ( ‪ ،‬ﲟﻌﲎ ﺃﻥﹼ ﺍﳉﺮﻭﺡ ﰲ ﺍﻟﺸﺨﺺ ﺍﻷﻭ‪‬ﻝ ﺗ‪‬ﺆﺧﺬ ﺑﺪﻻﹰ ﻣﻦ ﺍﳉﺮﻭﺡ ﰲ ﺍﻟﺸﺨﺺ‬
‫ﺍﻟﺜﺎﱐ ‪ ،‬ﻛﻮﻥ ﺍﳉﺮﻭﺡ ﻟﻴﺲ ﳍﺎ ﻭﺟﻮﺩ‪ ‬ﻣﺴﺒﻖ ﻟﻴﺘﻢ‪ ‬ﺃﺧﺬﻫﺎ ‪ ..‬ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﳉﺮﻭﺡ‬
‫ﺗﺄﰐ ) ‪ ، ( 4 ÒÉ$|ÁÏ% yyrã•àfø9$#ur‬ﻓﻮﺭﻭﺩ ﺻﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ ﻳﻌﲏ ﺃﻥﱠ ﻛﻠﻤﺔ ﺍﳉﺮﻭﺡ ﻣﻬﻤﺎ‬
‫‪٤٥٢ ‬‬
‫ﺗﻜﺮ‪‬ﺭﺕ ﻓﺈﻧ‪‬ﻬﺎ ﺗﻌﲏ ﺗﺘﺒ‪‬ﻊ ﺃﺛﺮ ﺍﳉﺮﻭﺡ ﺫﺍ‪‬ﺎ ﰲ ﺍﻟﺸﺨﺺ ﺫﺍﺗﻪ ‪ ،‬ﻟﻴﺘﻢ‪ ‬ﺃﺧﺬ ﺍﳉﺰﺍﺀ ﻣﻦ ﺍﻟﻔﺎﻋﻞ‬
‫‪ ..‬ﻭﻟﺬﻟﻚ ﱂ ﺗﺘﻜﺮ‪‬ﺭ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﲔ ﻭﺍﻷﺫﻥ ﻭﺍﻷﻧﻒ‬
‫ﻭﺍﻟﺴﻦ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ – ﺃﻳﻀﺎﹰ – ﻭﺍﺿﺤﺔﹰ ﺟﻠﻴ‪‬ﺔﹰ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫) ‪ ] ( 4 ÒÉ$|ÁÏ% àM»tBã•çtø:$#ur ÏQ#t•ptø:$# Ì•ök¤¶9$$Î/ ãP#t•ptø:$# ã•ök¤¶9$#‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٩٤ :‬‬

‫ﻓﻌﺒﺎﺭﺓ ) ‪ ( ãP#t•ptø:$# ã•ök¤¶9$#‬ﺍﻟﱵ ﺗﻜﺮ‪‬ﺭﺕ ﺩﻭﻥ ﺃﻥ ﺗﻘﺘﺮﻥ ﺑﺼﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ – ﺷﺄ‪‬ﺎ ﺑﺬﻟﻚ‬
‫ﺷﺄﻥ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﲔ ﻭﺍﻷﺫﻥ ﻭﺍﻷﻧﻒ ﻭﺍﻟﺴﻦ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ – ﻟﻴﺲ ﺷﺮﻃﺎﹰ ﺃﻥ ﺗﺸﲑ ﺇﱃ‬
‫ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﺫﺍﺗﻪ ‪ ،‬ﻓﺎﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻳﺆﺧﺬ ﺑﺎﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ‪ ..‬ﻭﻟﻮ ﺃﺗﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻠﻰ‬
‫ﺍﻟﺸﻜﻞ ) ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻗﺼﺎﺹ ( ﻟﻠﺰﻡ ﺗﺘﺒ‪‬ﻊ ﺃﺛﺮ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﺫﺍﺗﻪ ‪ ،‬ﻭﺣﲔ ﺫﻟﻚ ﻻ ﻳ‪‬ﻐﲏ‬
‫ﻋﻨﻪ ﺃﻱ‪ ‬ﺷﻬﺮ ﺣﺮﺍﻡ ﺁﺧﺮ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﻣﺴﺄﻟﺔ ﺍﳊﺮﻣﺎﺕ ﺍﻟﱵ ﺗﻘﺘﺮﻥ ﺑﺼﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ ) ‪ - ( 4 ÒÉ$|ÁÏ% àM»tBã•çtø:$#ur‬ﺷﺄ‪‬ﺎ‬
‫ﺑﺬﻟﻚ ﺷﺄﻥ ﻣﺴﺄﻟﺔ ﺍﳉﺮﻭﺡ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ – ﻧﺮﺍﻫﺎ ﻻ ﺗﺘﻜﺮ‪‬ﺭ ‪ ،‬ﻭﻟﻮ ﺗﻜﺮ‪‬ﺭﺕ ﺑﺎﻟﺸﻜﻞ‬
‫) ﻭﺍﳊﺮﻣﺎﺕ ﺑﺎﳊﺮﻣﺎﺕ ﻗﺼﺎﺹ ( ﻟﻮﺻﻔﺖ ﺍﻟﺸﻲﺀ ﺫﺍﺗﻪ ‪ ،‬ﺃﻱ ﺃﻥﹼ ﺍﳊﺮﻣﺎﺕ ﺍﻷﻭﱃ ﻫﻲ ﺫﺍ‪‬ﺎ‬
‫ﺍﳊﺮﻣﺎﺕ ﺍﻟﺜﺎﻧﻴﺔ ‪ ..‬ﻭﻟﻮ ﺗﻜﺮ‪‬ﺭﺕ ﺩﻭﻥ ﺍﻻﻗﺘﺮﺍﻥ ﺑﺼﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ ) ﻭﺍﳊﺮﻣﺎﺕ ﺑﺎﳊﺮﻣﺎﺕ (‬
‫ﻟﻜﺎﻧﺖ ﻛﻠﻤﺔ ﺍﳊﺮﻣﺎﺕ ﺍﻷﻭﱃ ﺗﻌﻮﺩ ﻟﺸﺨﺺ‪ ‬ﻏﲑ ﺍﻟﺬﻱ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﻛﻠﻤﺔ ﺍﳊﺮﻣﺎﺕ ﺍﻟﺜﺎﻧﻴﺔ ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﳊﺮﻣﺎﺕ ‪ ..‬ﻓﺎﳊﺮﻣﺎﺕ ﻭﺍﳉﺮﻭﺡ ﻣﺴﺎﺋﻞ ﺗﻘﺘﻀﻲ –‬
‫ﻷﺧﺬ ﺍﳉﺰﺍﺀ – ﺗﺘﺒ‪‬ﻊ ﺃﺛﺮ ﺍﻟﺸﻲﺀ ﺫﺍﺗﻪ ‪ ،‬ﻭﻻ ﺗﻘﺘﻀﻲ ﺃﺧﺬ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺸﻲﺀ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﲔ ﻭﺍﻷﺫﻥ ﻭﺍﻷﻧﻒ ﻭﺍﻟﺴﻦ ﻭﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ‪ ..‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﺪﻝ ﺃﻥ ﻳﺘﻢ‪‬‬
‫ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﻋ‪‬ﺮﺽ ﺍﳌﻌﺘﺪﻱ ﺣﻴﻨﻤﺎ ﻳﻌﺘﺪﻱ ﻋﻠﻰ ﺃﻋﺮﺍﺽ ﺍﻵﺧﺮﻳﻦ ‪..‬‬
‫‪Ìh•çtø:$$Î/ ”•çtø:$# ( ‘n=÷Fs)ø9$# ’Îû ÞÉ$|ÁÉ)ø9$# ãNä3ø‹n=tæ |=ÏGä.‬‬ ‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( 4 4Ós\RW{$$Î/ 4Ós\RW{$#ur ωö7yèø9$$Î/ ߉ö6yèø9$#ur‬ﺃﻥﹼ ﻛﻠﻤﱵ ﺍﳊﺮ ﺗﺼﻔﺎﻥ ﺍﻟﺸﺨﺺ ﺫﺍﺗﻪ ) ﺍﻟﻘﺎﺗﻞ ﻭﻫﻮ‬
‫‪٤٥٣ ‬‬
‫ﺍﳌﻘﺘﺺ‪ ‬ﻣﻨﻪ ( ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻠﻤﱵ ﺍﻟﻌﺒﺪ ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻠﻤﱵ ﺍﻷﻧﺜﻰ ‪ ..‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻣﻌﲎ‬
‫ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ – ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ :‬ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﺗﺘﺒ‪‬ﻊ ﺍﻷﺛﺮ ﰲ‬
‫ﺍﻟﻘﺘﻠﻰ ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻔﻌﻞ ﰲ ﺍﻟﻘﺎﺗﻞ ﺫﺍﺗﻪ ﻣﺎ ﻓﻌﻞ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﺧﺬ ﺍﳉﺰﺍﺀ ﻣﻨﻪ ﺫﺍﺗﻪ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺍﻟﻘﺎﺗﻞ ﻫﻮ ﺍﳊﺮ‪ ‬ﻓﺎﻟﻘﺼﺎﺹ ﻳﻜﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﳊﺮ‪ ‬ﺫﺍﺗﻪ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﻫﻮ ﺍﻟﻌﺒﺪ ﻓﺈ ﹼﻥ‬
‫ﺍﻟﻘﺼﺎﺹ ﻳﻜﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺫﺍﺗﻪ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻘﺎﺗﻠﺔ ﻫﻲ ﺍﻷﻧﺜﻰ ﻓﺈﻥ ﺍﻟﻘﺼﺎﺹ ﻳﻜﻮﻥ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻷﻧﺜﻰ ﺫﺍ‪‬ﺎ ‪ ..‬ﻓﻤﻬﻤﺎ ﻛﺎﻥ ﺍﻟﻘﺎﺗﻞ ﻭﳘﺎ ﻛﺎﻥ ﺍﳌﻘﺘﻮﻝ ﻓﺎﻟﻘﺼﺎﺹ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻔﺎﻋﻞ‬
‫ﺫﺍﺗﻪ ‪..‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﳊﺮ‪ ‬ﺍﻷﻭﱃ ﺗﻌﲏ ﻏﲑ ﺍﻟﺬﻱ ﺗﻌﻨﻴﻪ ﻛﻠﻤﺔ ﺍﳊﺮ‪ ‬ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻠﻤﱵ‬
‫ﺍﻟﻌﺒﺪ ‪ ،‬ﻭﻛﻠﻤﱵ ﺍﻷﻧﺜﻰ ‪ ،‬ﳌﺎ ﻭﺭﺩﺕ ﺻﻴﻐﺔ ﺍﻟﻘﺼﺎﺹ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ] ﻓﺎﻟﻘﺼﺎﺹ‬
‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻫﻮ ﺗﺘﺒ‪‬ﻊ ﺃﺛﺮ ﺍﻟﺸﻲﺀ ﺫﺍﺗﻪ ﻷﺧﺬ ﺍﳉﺰﺍﺀ ﻣﻨﻪ [ ‪ ،‬ﻭﻟﻜﺎﻥ ﺍﳊﺮ‪ ‬ﺍﻷﻭ‪‬ﻝ ﻳﺆﺧﺬ ﺑﺎﳊﺮ‪‬‬
‫ﺍﻟﺜﺎﱐ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻷﺗﺖ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﻘﺘﻠﻰ ﺍﳊﺮ‪ ‬ﺑﺎﳊﺮ‪‬‬
‫) ‪!$pkŽÏù öNÍköŽn=tã $oYö;tFx.ur‬‬ ‫ﻭﺍﻟﻌﺒﺪ ﺑﺎﻟﻌﺒﺪ ﻭﺍﻷﻧﺜﻰ ﺑﺎﻷﻧﺜﻰ ( ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫&‪£`Åb¡9$#ur ÈbèŒW{$$Î/ šcèŒW{$#ur É#RF{$$Î/ y#RF{$#ur Èû÷üyèø9$$Î/ šú÷üyèø9$#ur ħøÿ¨Z9$$Î/ }§øÿ¨Z9$# ¨br‬‬

‫‪.. ( Çd`Åb¡9$$Î/‬‬
‫) ‪ωö7yèø9$$Î/ ߉ö6yèø9$#ur Ìh•çtø:$$Î/ ”•çtø:$# ( ‘n=÷Fs)ø9$# ’Îû ÞÉ$|ÁÉ)ø9$# ãNä3ø‹n=tæ |=ÏGä.‬‬ ‫ﺇﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( 4 4Ós\RW{$$Î/ 4Ós\RW{$#ur‬ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺳﺎﺣﺔ ﺍﻟﻘﺼﺎﺹ ﻣﻦ ﺍﻟﺬﻳﻦ ﻭﻗﻊ ﻋﻠﻴﻬﻢ ﻫﺬﺍ ﺍﻟﻘﺼﺎﺹ ‪ ،‬ﻭﻻ‬
‫ﻋﻼﻗﺔ ﻟﻠﻤﻘﺘﻮﻝ ‪‬ﺬﻩ ﺍﻟﺴﺎﺣﺔ ‪ ،‬ﻓﺤﺎﺩﺛﺔ ﺍﻟﻘﺘﻞ ﲤﹼﺖ ﻭﺍﻧﺘﻬﺖ ‪ ،‬ﻭﺍﳌﻄﻠﻮﺏ – ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﻫﻮ ﺍﻟﻘﺼﺎﺹ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻫﻮ ﺍﻟﺘﻨﺎﻇﺮ ) ﺑﺎﻟﻨﺴﺒﺔ ‪‬ﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ( ﺑﲔ ﺍﻟﺼﻮﺭﺗﲔ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ‪..‬‬
 ‫‪٤٥٤‬‬ ‫‪‬‬
‫‪ ] ( ( ‘=n F÷ )s 9ø #$ ’ûÎ É‬ﺍﻟﺒﻘﺮﺓ ‪٣٧ = [ ١٧٨ :‬‬
‫‪Þ $Á‬‬ ‫‪É 9ø #$ N‬‬
‫) |‬ ‫‪ã 3‬‬
‫‪ä ‹ø =n æ‬‬ ‫‪| GÏ .ä #( qZã Bt #äu û‬‬
‫= ‪t‬‬ ‫) ‪Ï !© #$ $kp ‰š 'r »¯ ƒt‬‬
‫‪t ï%‬‬

‫ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ ‪..‬‬

‫) ‪ ] ( tbqà)-Gs? öNà6¯=yès9 É=»t6ø9F{$# ’Í<'ré'¯»tƒ ×o4quŠym ÄÉ$|ÁÉ)ø9$# ’Îû öNä3s9ur‬ﺍﻟﺒﻘﺮﺓ ‪= [ ١٧٩ :‬‬
‫‪ ٣٧‬ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ ‪..‬‬
‫ﻓﺎﻟﻘﺼﺎﺹ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﻭﺍﻟﺬﻱ ﺗﺼﻮ‪‬ﺭﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻷﻭﱃ ) ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ ( ﻫﻮ‬
‫ﺣﻴﺎﺓ ﺇﳝﺎﻧﻴ‪‬ﺔ ﺗﺆﺩ‪‬ﻱ ﺇﱃ ﺍﻟﺘﻘﻮﻯ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ..‬ﻭﻣﻦ ﺟﻬﺔ‪‬‬
‫ﺃﹸﺧﺮﻯ ﻓﺈﻥﱠ ﺍﳊﻴﺎﺓ ﺍﻹﳝﺎﻧﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺒﺤﺚ ﻋﻨﻬﺎ ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻘﺘﻞ ﻭﺍﻟﱵ ﺗﺆﺩ‪‬ﻱ ﺇﱃ‬
‫ﺍﻟﺘﻘﻮﻯ ) ﻭﻫﺬﺍ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ( ﺗﻜﻮﻥ ﺑﺎﻟﻘﺼﺎﺹ ﺍﻟﻌﺎﺩﻝ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﻪ ) ﻭﻫﺬﺍ ﻣﺎ ﺗﺼﻮ‪‬ﺭﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ( ‪ ..‬ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﰲ ﺍﳌﻌﲎ ﻳﻨﻌﻜﺲ – ﻛﻤﺎ ﻧﺮﻯ –‬
‫ﺗﻨﺎﻇﺮﺍﹰ ﰲ ﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﻛﻞﹼ ﺻﻮﺭﺓ ‪ ..‬ﻓﻜﻞﹼ ﺻﻮﺭﺓ ﻣﻜﻮ‪‬ﻧﺔ ﻣﻦ )‬
‫‪ ( ٣٧‬ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ ‪..‬‬
‫) ‪Ìh•çtø:$$Î/ ”•çtø:$#‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﺑﺄﻥﹼ ﻛﻠﻤﺔ ﺍﳊﺮ‪ ‬ﺍﻷﻭﱃ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫( ﲣﺺ‪ ‬ﺍﳌﻘﺘﺺ‪ ‬ﻣﻨﻪ ‪ ،‬ﻭﻛﻠﻤﺔ ﺍﳊﺮ‪ ‬ﺍﻟﺜﺎﻧﻴﺔ ﲣﺺ‪ ‬ﺍﳌﻘﺘﻮﻝ ‪ ،‬ﺃﻱ ﻳ‪‬ﻘﺘﻞﹸ ﺣﺮ‪ ‬ﻣﺎ ﻣﻦ ﻃﺮﻑ‬
‫ﺍﻟﻘﺎﺗﻞ ﺑﺪﻻﹰ ﻣﻦ ﺍﳊﺮ‪ ‬ﺍﳌﻘﺘﻮﻝ ‪ ،‬ﺃﻱ ﺃﻥﹼ ﺍﳌﻘﺘﺺ‪ ‬ﻣﻨﻪ ﻧﻜﺮﺓ ﻭﺍﳌﻘﺘﻮﻝ ﻣﻌﺮﻓﺔ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ‬
‫ﻟﻠﻌﺒﺪ ﻭﺍﻷﻧﺜﻰ ‪ ..‬ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺻﺤﻴﺤﺎﹰ ﻟﻜﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ ) :‬ﻛﹸﺘﺐ‬
‫ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﻘﺘﻠﻰ ﺣﺮ‪ ‬ﺑﺎﳊﺮ‪ ‬ﻭﻋﺒﺪ‪ ‬ﺑﺎﻟﻌﺒﺪ ﻭﺃﻧﺜﻰ ﺑﺎﻷﻧﺜﻰ ( ‪..‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﳊﺮ‪ ‬ﺍﻷﻭﱃ ﺗﻌﲏ ﺍﳌﻘﺘﻮﻝ ﻭﻛﻠﻤﺔ ﺍﳊﺮ‪ ‬ﺍﻟﺜﺎﻧﻴﺔ ﺗﻌﲏ ﺍﳌﻘﺘﺺ ﻣﻨﻪ ‪ ،‬ﺃﻱ‬
‫ﺍﳊﺮ‪ ‬ﺍﳌﻘﺘﻮﻝ ﻳ‪‬ﻘﺘﺺ‪ ‬ﻟﻪ ﲝﺮ‪ ‬ﻣﻦ ﻃﺮﻑ ﺍﻟﻘﺎﺗﻞ ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﱵ ﺍﻟﻌﺒﺪ ﻭﺍﻷﻧﺜﻰ ‪ ،‬ﺃﻱ‬
‫ﺍﳌﻘﺘﻮﻝ ﻣﻌﺮﻓﺔ ﻭﺍﳌﻘﺘﺺ‪ ‬ﻣﻨﻪ ﻧﻜﺮﺓ ‪ ..‬ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺻﺤﻴﺤﺎﹰ ﻷﺗﺖ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻋﻠﻰ‬
‫ﺍﻟﺸﻜﻞ ‪ ) :‬ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﻘﺘﻠﻰ ﺍﳊﺮ‪ ‬ﲝﺮ‪ ‬ﻭﺍﻟﻌﺒﺪ ﺑﻌﺒﺪ‪ ‬ﻭﺍﻷﻧﺜﻰ ﺑﺄﻧﺜﻰ ( ‪..‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﺗﻌﲏ ﻗﺼﺎﺻﺎﹰ ﺑﲔ ﻃﺮﻓﲔ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻷﺷﺨﺎﺹ ‪ ،‬ﻭﻟﻴﺴﺖ‬
‫ﻗﺼﺎﺻﺎﹰ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﺫﺍ‪‬ﻢ ‪ ،‬ﺃﻱ ﳎﺮ‪‬ﺩ ﺣﺮ‪ ‬ﻣﺎ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻷﻭ‪‬ﻝ ﻳﻘﺎﺑﻠﻪ ﺣﺮ‪ ‬ﻣﺎ ﻣﻦ‬
 ‫‪٤٥٥ ‬‬
‫ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺪ ﻭﺍﻷﻧﺜﻰ ‪ ،‬ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺻﺤﻴﺤﺎﹰ ﻷﺗﺖ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ ) :‬ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﻘﺘﻠﻰ ﺣﺮ‪ ‬ﲝﺮ‪ ‬ﻭﻋﺒﺪ ﺑﻌﺒﺪ‪ ‬ﻭﺃﻧﺜﻰ ﺑﺄﻧﺜﻰ ( ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ( ‪ ،‬ﻣﻦ ﺃﻱ‪ ‬ﺯﺍﻭﻳﺔ‪ ‬ﻧﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻧﺮﺍﻫﺎ‬
‫ﺗﻌﲏ ﺍﻟﻘﺼﺎﺹ ﻣﻦ ﺍﻟﻘﺎﺗﻞ ﺫﺍﺗﻪ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻵﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻧﺎﺳﺨﺔ ﳍﺎ )‬
‫ﻭﻻ ﻣﻊ ﺃﻱ‪ ‬ﺁﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ( ‪ ،‬ﺑﻞ ﺗﻜﻤ‪‬ﻼﻥ ﺑﻌﻀﻬﻤﺎ ﻭﺗﺘﻌﺎﺿﺪﺍﻥ ﰲ ﺗﺼﻮﻳﺮ ﺃﺣﻜﺎﻡ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ..‬ﻓﻤﺎ ﺩﻓﻌﻬﻢ ﺇﱃ ﺯﻋﻢ ﺍﻟﻨﺴﺦ ﺑﲔ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻫﻮ ﺗﻮﻫ‪‬ﻤ‪‬ﻬ‪‬ﻢ ﺑﻮﺟﻮﺩ ﺗﻨﺎﻗﺾ‬
‫ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﻫﻢ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻷﻭ‪‬ﻝ ﰲ ﺯﻋﻢ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺑﲔ ﲨﻴﻊ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪..‬‬
‫) ‪tûüÎ/t•ø%F{$#ur Ç`÷ƒy‰Ï9ºuqù=Ï9 èp§‹Ï¹uqø9$# #·Žö•yz x8t•s? bÎ) ßNöqyJø9$# ãNä.y‰tnr& uŽ|Øym #sŒÎ) öNä3ø‹n=tæ |=ÏGä.‬‬

‫‪ ] ( tûüÉ)-FßJø9$# ’n?tã $ˆ)ym ( Å$rã•÷èyJø9$$Î/‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٠ :‬‬

‫ﻗﺎﻟﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺸﻤﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻮﺻﻴ‪‬ﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑﲔ ‪ ،‬ﻗﺒﻞ ﻧﺰﻭﻝ ﺁﻳﺎﺕ ﺍﳌﻮﺍﺭﻳﺚ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﻨ‪‬ﺴِﺨ‪‬ﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺂﻳﺎﺕ ﺍﳌﻮﺍﺭﻳﺚ ‪ ..‬ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎﹰ ﻧ‪‬ﺴﺨﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﺑﺎﳊﺪﻳﺚ ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) ‪ ( ٢٠٤٦‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪ ] :‬ﺇﻥﱠ ﺍﷲ ﻗﺪ ﺃﻋﻄﻰ ﻟﻜﻞﱢ‬
‫ﺫﻱ ﺣﻖ‪ ‬ﺣﻘﹼﻪ ﻓﻼ ﻭﺻﻴﺔ ﻟﻮﺍﺭﺙ [ ‪ ،‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺣﺴﺐ ﻗﻮﻟ‪‬ﻬﻢ – ﺗﻘﺮ‪‬ﺭ ﺍﳊﻜﻢ ‪‬ﺎ‬
‫ﺑﺮﻫﺔ ﻣﻦ ﺍﻟﺪﻫﺮ ﻭﻧ‪‬ﺴِﺦ‪ ‬ﺣﻜﻤ‪‬ﻬﺎ ﺳﻮﺍﺀ ﳌﻦ ﻳﺮﺙ ﻭﳌﻦ ﻻ ﻳﺮﺙ ‪ ،‬ﻓﺎﻵﻳﺔ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ‬
‫– ﻛﻠﱡﻬﺎ ﻣﻨﺴﻮﺧﺔ ﻭﺑﻘﻴﺖ ﺍﻟﻮﺻﻴﺔﹸ ﻧﺪﺑﺎﹰ ‪..‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻧ‪‬ﺴﺨﺖ ﺍﻟﻮﺻﻴ‪‬ﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺑﺎﻟﻔﺮﺽ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭﺛﺒﺘﺖ ﻟﻸﻗﺮﺑﲔ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﺛﻮﻥ ‪ ،‬ﻓﻬﻲ – ﻋﻠﻰ ﻗﻮﳍﻢ ﻫﺬﺍ – ﻣﻨﺴﻮﺧﺔ ﻓﻴﻤﻦ ﻳﺮﺙ ﺛﺎﺑﺘﺔ ﻓﻴﻤﻦ ﻻ ﻳﺮﺙ ‪..‬‬
 ‫‪٤٥٦ ‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺇﻥﱠ ﺍﻵﻳﺔ ﳏﻜﻤﺔ ) ﻟﻴﺴﺖ ﻣﻨﺴﻮﺧﺔ ( ﻇﺎﻫﺮﻫﺎ ﺍﻟﻌﻤﻮﻡ ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‬
‫ﺍﳋﺼﻮﺹ ﰲ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﻠﺬﻳﻦ ﻻ ﻳﺮﺛﺎﻥ ) ﰲ ﺣﺎﻟﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻘﺘﻞ ‪ ، ( ..‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ –‬
‫ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ – ﻫﻲ ﲣﺼﻴﺺ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑﲔ ﰲ ﺣﺎﻝ ﻋﺪﻡ ﺇﺭﺛﻬﻢ ‪..‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻻ ﻣﻨﺎﻓﺎﺓ ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺁﻳﺎﺕ ﺍﳌﻮﺍﺭﻳﺚ ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﺗﻨﻔﻴﺬ‬
‫ﻣﺎ ﺃﻭﺻﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻣﻦ ﺗﻮﺭﻳﺚ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑﲔ ‪ ،‬ﲝﻴﺚ ﻻ ﻳ‪‬ﻨﻘﹶﺺ ﻣﻦ ﺣﺼﺼﻬﻢ‬
‫ﺷﻲﺀ ‪..‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺇﻥﹼ ﺍﻟﻮﺍﺟﺐ ﺃﻻﹼ ﻳ‪‬ﻘﺎﻝ ﺇﻧ‪‬ﻬﺎ ﻣﻨﺴﻮﺧﺔ ‪ ،‬ﻷﻥﹼ ﺣﻜﻤﻬﺎ ﻟﻴﺲ ﺑﻨﺎﻑ‪ ‬ﺣﻜﻢ ﻣﺎ‬
‫‪uŽ|Øym #sŒÎ) öNä3ø‹n=tæ |=ÏGä.‬‬ ‫ﻓﺮﺿﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻢ )‬
‫&‪ ( ßNöqyJø9$# ãNä.y‰tnr‬ﻛﺤﻜﻢ ) ‪.. ( ãP$u‹Å_Á9$# ãNà6ø‹n=tæ |=ÏGä.‬‬
‫ﻓﺎﻵﺭﺍﺀ ﺍﻟﱵ ﻗﻴﻠﺖ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻛﺜﲑﺓ ‪ ،‬ﻟﻜﻨ‪‬ﻬﺎ ﲨﻴﻌﻬﺎ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﳌﻌﺎﱐ‬
‫ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﺴﺘﻤﺪ‪‬ﺓ ﻣﻦ ﺗﺼﻮ‪‬ﺭﺍﺕ ﻗﺎﺋﻠﻴﻬﺎ ﺩﻭﻥ ﺃﻱ‪ ‬ﺑﺮﻫﺎﻥ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ﺻﻨﺎﻋﺔ ﺑﺸﺮﻳ‪‬ﺔ ﻧﺎﲡﺔ‬
‫ﻋﻦ ﻓﺮﺽ ﺗﺼﻮ‪‬ﺭﺍﺕ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻟﻨﺒﺪﺃ ﺑﺪﺭﺍﺳﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻓﻖ ﻣﻨﻬﺞ ) ‪ ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻟﻨﺮﻯ ﺣﻘﻴﻘﺔ ﻣﺎ ﲢﻤﻞ‬
‫ﻣﻦ ﺩﻻﻻﺕ‪ ‬ﻭﻣﻌﺎﻥ‪ ‬ﰎﹼ ﺗﻐﻴﻴﺒﻬﺎ ﻗﺮﻭﻧﺎﹰ ﻛﺜﲑﺓ ‪ ،‬ﻭﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺯﻋﻤﻬﻢ ﺑﻨﺴﺨﻬﺎ ﻫﻮ ﺍﻓﺘﺮﺍﺀٌ‬
‫ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﺇﻥﱠ ﻭﺭﻭﺩ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻹﳍﻲ ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ) ‪ ( öNä3ø‹n=tæ |=ÏGä.‬ﻳﻌﲏ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬
‫– ﺃﻥﱠ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻣﺮ‪ ‬ﻣﺸﺘﺮﻙ‪ ‬ﺑﲔ ﺍﳌﻜﻠﱠﻒ ﻭﺍﳌﹸﻜﻠﱢﻒ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺘﻜﻠﻴﻒ ﺃﻣﺮ‪ ‬ﻣ‪‬ﺸﺘﺮﻙ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺍﳌﺆﻣﻨﲔ ‪ ،‬ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﻜﻠﹼﻔﻬﻢ ﻭﻫﻢ ﻳ‪‬ﻨﻔﹼﺬﻭﻥ ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻲ ﺧﻄﺎﺏ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﳉﻤﻴﻊ ﺍﳌﺆﻣﻨﲔ ﰲ ﻛﻞﹼ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﻻ ﲣﺺ‪‬‬
‫ﺟﻴﻼﹰ ﺩﻭﻥ ﺁﺧﺮ ‪ ،‬ﻭﺇﻥﹼ ﻗﻮﳍﻢ ﺑﺄﻥﹼ ﺣﻜﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﻟﱪﻫﺔ ﻣﻦ ﺍﻟﺰﻣﻦ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ ﻣﺮﺩﻭﺩ ‪،‬‬
 ‫‪٤٥٧ ‬‬
‫ﻓﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻭﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻟﻴﺴﺖ ﺧﺎﺿﻌﺔﹰ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪..‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺧﻄﺎﺑﺎﹰ ﳌﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ﺑﺄﻥ ﻳ‪‬ﻮﺻﻲ ﻭﺻﻴ‪‬ﺔ ‪ ،‬ﻟﻜﺎﻧﺖ ﻭﺍﺟﺒﺔ‬
‫‪ ..‬ﻭﻟﻜﻦ‪ ‬ﺫﻟﻚ ﻳ‪‬ﻨﺎﰲ ﻣﺎ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﻋﺪ‪‬ﺓ ﻭﺟﻮﻩ ‪..‬‬
‫‪ – ١‬ﻟﻮ ﻛﺎﻧﺖ ﺧﺎﺻ‪‬ﺔ ﺑﺎﻹﺭﺙ ﻟﺒﻴ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺪﺍﺭ ﺍﻟﻮﺍﺟﺐ ﰲ ﻫﺬﻩ ﺍﻟﻮﺻﻴ‪‬ﺔ ﺍﻟﱵ‬
‫ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪..‬‬
‫‪ – ٢‬ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻮﺻﻴ‪‬ﺔ ﻣﻨﺴﻮﺧﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﻳﺮﺙ – ﻛﻤﺎ ﺫﻫﺒﻮﺍ – ﻟﻮﺟﺐ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻳﺮﺙ ﻣﻦ ﺍﻟﻮﺻﻴ‪‬ﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺑﺎﻗﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻷﺧﺬ‬
‫ﺑﻮﺻﻴ‪‬ﺔ ﺍﳌﻴ‪‬ﺖ ﻗﺒﻞ ﺗﻮﺯﻳﻊ ﺍﻹﺭﺙ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ‪ ..‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻻ ﻧﺮﺍﻩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪..‬‬
‫) ‪ ] ( 3 AûøïyŠ ÷rr& !$pkÍ5 ÓÅ»qム7p§‹Ï¹ur ω÷èt/ .`ÏB 4 â¨ß‰•¡9$# ÏmÏiBT|sù‬ﺍﻟﻨﺴﺎﺀ ‪[ ١١ :‬‬

‫) ‪ ] ( 4 &úøïyŠ ÷rr& !$ygÎ/ šúüϹqム7p§‹Ï¹ur ω÷èt/ .`ÏB 4 z`ò2t•s? $£JÏB ßìç/”•9$# ãNà6n=sù‬ﺍﻟﻨﺴﺎﺀ‬
‫‪[ ١٢ :‬‬
‫) ‪ ] ( 3 &ûøïyŠ ÷rr& !$ygÎ/ šcqß¹qè? 7p§‹Ï¹ur ω÷èt/ .`ÏiB 4 Läêò2t•s? $£JÏB ß`ßJ›V9$# £`ßgn=sù‬ﺍﻟﻨﺴﺎﺀ ‪:‬‬
‫‪[ ١٢‬‬
‫) ‪ ] ( AûøïyŠ ÷rr& !$pkÍ5 4Ó|»qム7p§‹Ï¹ur ω÷èt/ .`ÏB 4 Ï]è=›W9$# ’Îû âä!%Ÿ2uŽà° ôMßgsù‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٢ :‬‬
‫‪ ..‬ﻓﻜﻤﺎ ﻧﺮﻯ ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ ﺍﺳﺘﺜﻨﺎﺀٌ ﰲ ﺍﻟﻮﺻﻴ‪‬ﺔ ‪..‬‬
‫‪ – ٣‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴ‪‬ﺔ ﺧﺎﺻ‪‬ﺔ ﺑﺎﻹﺭﺙ ‪ ،‬ﻭﺍﳋﻄﺎﺏ ﻣ‪‬ﻮﺟ‪‬ﻪ ﳌﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ﺣﺼﺮﺍﹰ ‪،‬‬
‫ﻻﻗﺘﻀﻰ ﺫﻟﻚ ﻋﺪﻡ ﺳﻘﻮﻁ ﺣﻖ‪ ‬ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑﲔ ‪ ،‬ﺣﱴ ﻭﻟﻮ ﱂ ﻳ‪‬ﻮﺹ ﺍﳌﹸﻮﺻﻲ ﺑﺬﻟﻚ ‪،‬‬
‫ﻛﺎﻟﺪ‪‬ﻳﻦ ﻳﺄﺧﺬﻩ ﺻﺎﺣﺒﻪ ﺳﻮﺍﺀ ﺃﻭﺻﻰ ﺍﳌﻴ‪‬ﺖ ﺑﺬﻟﻚ ﺃﻡ ﱂ ﻳ‪‬ﻮﺹ ‪ ..‬ﻭﻟﻜﻦ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ‬
‫‪٤٥٨ ‬‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥﱠ ﺍﻟﻮﺻﻴ‪‬ﺔ ﻫﻲ ﻧﺪﺏ‪ ، ‬ﻭﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺍﺧﺘﺺ‪ ‬ﺎ ﺍﳌﺘ‪‬ﻘﲔ ﻭﺟﻌﻠﻬﺎ ﺣﻘﹼﺎﹰ ﻋﻠﻴﻬﻢ‬
‫) ‪.. ( tûüÉ)-FßJø9$# ’n?tã $ˆ)ym ( Å$rã•÷èyJø9$$Î/‬‬
‫‪ – ٤‬ﻟﻮ ﻛﺎﻥ ﺍﳋﻄﺎﺏ ) ‪ ( öNä3ø‹n=tæ |=ÏGä.‬ﻣﻮﺟ‪‬ﻬﺎﹰ ﳌﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ﺩﻭﻥ ﻏﲑﻩ – ﻛﻤﺎ‬
‫ﻗﺎﻟﻮﺍ – ﻻﺧﺘﻠﻔﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻊ ﺳﻴﺎﻕ ﺍﳌﻌﲎ ﻭﺍﳋﻄﺎﺏ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ﻣﺒﺎﺷﺮﺓ‬
‫ﳍﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻓﻬﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﲢﻤﻼﻥ ﺃﺣﻜﺎﻣﺎﹰ ﺗ‪‬ﺨﺎﻃﺐ ﺍﻟﺸﺎﻫﺪﻳﻦ ﻋﻠﻰ ﻗﻮﻝ ﺍﳌﹸﻮﺻﻲ ﻭﻭﻻﺓ‬
‫ﺍﻷﻣﻮﺭ ﻭﺍﻟﻘﻀﺎﺓ ﻭﻣﻦ ﺑﻴﺪﻩ ﺗﻨﻔﻴﺬ ﻗﻮﻝ ﺍﳌﹸﻮﺻﻲ ‪..‬‬
‫‪×LìÎ=tæ ìì‹Ïÿxœ ©!$# ¨bÎ) 4 ÿ¼çmtRqä9Ïd‰t7ムtûïÏ%©!$# ’n?tã ¼çmßJøOÎ) !$uK¯RÎ*sù ¼çmyèÏÿxœ $tBy‰÷èt/ ¼ã&s!£‰t/ .`yJsù‬‬ ‫)‬
‫‪Ö‘qàÿxî ©!$# ¨bÎ) 4 Ïmø‹n=tã zOøOÎ) Ixsù öNæhuZ÷•t/ yxn=ô¹r'sù $VJøOÎ) ÷rr& $¸ÿuZy_ <Éq•B `ÏB t$%s{ ô`yJsù ÇÊÑÊÈ‬‬

‫‘§‪ ] ( ÒOŠÏm‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٢ – ١٨١ :‬‬

‫‪ – ٥‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ – ﺗ‪‬ﺨﺎﻃﺐ ﻛﻞﹼ ﻣﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪،‬‬
‫ﻟﹶﻤ‪‬ﺎ ﺃﺗﺖ ﳏﺼﻮﺭﺓﹰ ﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﳛﻀﺮ ﻓﻴﻬﺎ ﺍﳌﻮﺕ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻻ ﺗﻜﻮﻥ ﺍﻟﻮﺻﻴ‪‬ﺔ ﻗﺒﻞ ﺣﻀﻮﺭ‬
‫ﻫﺬﺍ ﺍﳌﻮﺕ ‪ ،‬ﺣﻴﺚ ﺍﻹﻧﺴﺎﻥ ﰲ ﺳﻌﺔ‪ ‬ﻣﻦ ﺍﻟﻮﻗﺖ ‪ ..‬ﻓﻮﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻮﺻﻴ‪‬ﺔ ﰲ ﳊﻈﺎﺕ ﺣﻀﻮﺭ‬
‫ﺍﳌﻮﺕ ﻳﺆﻛﹼﺪ ﺃﻥﱠ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺎﶈﻴﻄﲔ ﲟﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ‬
‫‪ ،‬ﻭﻟﻴﺲ ﲟﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪..‬‬
‫‪ – ٦‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ – ﺗ‪‬ﺨﺎﻃﺐ ﻛﻞﱠ ﻣﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪،‬‬
‫ﻷﺗﺖ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ‪ ) :‬ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﺇﺫﺍ ﺣﻀﺮﻛﻢ ﺍﳌﻮﺕ ﺇﻥ ﺗﺮﻛﺘﻢ ﺧﲑﺍﹰ ‪ .. ( .....‬ﻭﻟﻮ‬
‫ﻛﺎﻧﺖ ﻻ ﺗ‪‬ﺨﺎﻃﺐ ﻣﻨﻔﹼﺬﻱ ﺍﻟﻮﺻﻴ‪‬ﺔ ﻭﺍﻟﺸﺎﻫﺪﻳﻦ ﻋﻠﻴﻬﺎ ﻭﺃﻭﻟﻴﺎﺀ ﺍﻷﻣﻮﺭ ‪ ،‬ﻷﺗﺖ ﻋﻠﻰ ﺍﻟﺸﻜﻞ‬
‫‪ ) :‬ﻛﹸﺘﺐ ﻋﻠﻰ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﺣﻀﺮﻩ ﺍﳌﻮﺕ ‪ .. ( .....‬ﻭﻟﻜﻦ ﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫ﺗ‪‬ﺨﺎﻃﺐ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺷﻬﻮﺩ ﻭﺃﻭﻟﻴﺎﺀ ﻭﺣﻜﹼﺎﻡ ﻣﻜﻠﹼﻔﲔ ﺑﺘﻨﻔﻴﺬ ﺍﻟﻮﺻﻴ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﻮﺻﻴﻬﺎ ﻣﻦ‬
‫ﳛﻀﺮﻩ ﺍﳌﻮﺕ ) ‪.. ( ßNöqyJø9$# ãNä.y‰tnr& uŽ|Øym #sŒÎ) öNä3ø‹n=tæ |=ÏGä.‬‬
 ‫‪٤٥٩‬‬ ‫‪‬‬
‫‪tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺟﺎﻧﺐﹴ ﺁﺧﺮ ‪) :‬‬
‫‪( öNä3ZÏiB 5Aô‰tã #ursŒ Èb$uZøO$# Ïp§‹Ï¹uqø9$# tûüÏm ßNöqyJø9$# ãNä.y‰tnr& uŽ|Øym #sŒÎ) öNä3ÏZ÷•t/ äoy‰»pky- (#qãZtB#uä‬‬
‫) )‪uŽ|Øym #sŒÎ‬‬ ‫] ﺍﳌﺎﺋﺪﺓ ‪ ، [ ١٠٦ :‬ﻓﺎﻟﺸﻬﺎﺩﺓ – ﻛﻤﺎ ﻧﺮﻯ – ﻻ ﻳﻘﻮﻡ‪ ‬ﺎ ﻣﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ‬
‫) ‪5Aô‰tã #ursŒ Èb$uZøO$#‬‬ ‫&‪ ، ( Ïp§‹Ï¹uqø9$# tûüÏm ßNöqyJø9$# ãNä.y‰tnr‬ﺇﻧ‪‬ﻤﺎ ﺗﻘﻊ ﻋﻠﻰ ﺍﳌﻌﻨﻴﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪.. ( öNä3ZÏiB‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( ßNöqyJø9$# ãNä.y‰tnr& uŽ|Øym #sŒÎ) öNä3ø‹n=tæ |=ÏGä.‬ﰲ ﺍﻵﻳﺔ ﺍﻟﱵ‬
‫ﳓﻦ ﺑﺼﺪﺩ ﺩﺭﺍﺳﺘﻬﺎ ‪ ،‬ﻟﻴﺴﺖ ﺧﻄﺎﺑﺎﹰ ﻣ‪‬ﻮﺟ‪‬ﻬﺎﹰ ﳌﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﺧﻄﺎﺏ‪ ‬ﺗﻜﻠﻴﻔ ‪‬ﻲ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﹸﺤﻴﻄﲔ ﲟﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ﻣﻦ ﺷﻬﻮﺩ ‪ ،‬ﻭﻟﻠﻘﻀﺎﺓ ﻭﻭﻻﺓ ﺍﻷﻣﻮﺭ‬
‫ﻭﺣﻜﹼﺎﻡ ﺑﻴﺪﻫﻢ ﺗﻨﻔﻴﺬ ﺗﻠﻚ ﺍﻟﻮﺻﻴ‪‬ﺔ ‪ ..‬ﻭﻣﺎ ﻛﹸﺘﺐ ﻋﻠﻴﻬﻢ ) ﻣﺎ ﻳ‪‬ﻄﻠﺐ ﻣﻨﻬﻢ ( ﻫﻮ ﲰﺎﻉ ﻣﺎ‬
‫ﻳ‪‬ﻮﺻﻲ ﺑﻪ ﻣﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪ ،‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﺑﻪ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ‪ ،‬ﻭﺍﳊﻜﻢ ﺑﻪ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻮﺻﻴ‪‬ﺔ ﻓﺘﺮﺗﺒﻂ ﲟﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪ ،‬ﻭﻻ ﺗﺮﺗﺒﻂ ﺑﺎﶈﻴﻄﲔ ﺑﻪ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺨﺎﻃﺒﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( öNä3ø‹n=tæ |=ÏGä.‬‬
‫ﻭﻣﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻫﻮ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ) ‪ ، ( |=ÏGä.‬ﰲ ﺣﲔ ﺃﻥﹼ ﺍﻟﻮﺻﻴﺔ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻣﺆﻧ‪‬ﺜﺔ ‪ .. ( 3 AûøïyŠ ÷rr& !$pkÍ5 ÓÅ»qム7p§‹Ï¹ur ω÷èt/ .`ÏB ) :‬ﻓﻤﺎ ﻛﹸﺘﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻟﻴﺲ‬
‫ﺍﻟﻮﺻﻴ‪‬ﺔ ﺍﳌﺆﻧ‪‬ﺜﺔ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﲰﺎﻉ ﻗﻮﻝ ﻣﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ﻭﻭﺻﻴ‪‬ﺘﻪ ‪ ،‬ﻭﺇﺩﻻﺀ ﺍﻟﺸﻬﺎﺩﺓ ‪‬ﺎ ﺣﲔ‬
‫ﺍﳊﺎﺟﺔ ‪ ،‬ﻭﺍﳊﻜﻢ ﲟﻀﻤﻮ‪‬ﺎ ‪ ..‬ﻭﻟﻮ ﻛﺎﻥ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ﻟﻠﻔﻌﻞ ) ‪ ( |=ÏGä.‬ﻫﻮ ﺍﻟﻮﺻﻴ‪‬ﺔ –‬
‫ﺣﺴﺐ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﻌﻈﻤﻬﻢ – ﻷُﻧ‪‬ﺚ ﺍﻟﻔﻌﻞ ) ‪ ) .. ( |=ÏGä.‬ﻛﹸﺘﺒﺖ ﻋﻠﻴﻜﻢ ﺍﻟﻮﺻﻴ‪‬ﺔ ( ‪..‬‬
 ‫‪٤٦٠‬‬ ‫‪‬‬
‫ﻭﺣﺠ‪‬ﺔ ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻮﺻﻴ‪‬ﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻲ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ﻟﻠﻔﻌﻞ ) ‪( |=ÏGä.‬‬
‫ﺃﻥﱠ ﻣ‪‬ﺨﺎﻟﻔﺔ ﺍﻟﻔﻌﻞ ﻟﻨﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ) ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ( ﻧﺎﲡﺔ ﻋﻦ ﺍﻟﻔﺼﻞ ﺑﲔ‬
‫ﺍﻟﻔﻌﻞ ﻭﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ‪ ..‬ﻭﻫﺬﻩ ﺍﳊﺠ‪‬ﺔ ﻣﺮﺩﻭﺩﺓ ﻟﺴﺒﺒﲔ ‪:‬‬
‫‪ – ١‬ﺇﻥﹼ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ﻟﻠﻔﻌﻞ ) ‪ ( |=ÏGä.‬ﻳﺮﺗﺒﻂ – ﻛﻤﺎ ﻧﺮﻯ – ﺑﺎﶈﻴﻄﲔ ﲟﻦ ﳛﻀﺮﻩ‬
‫ﺍﳌﻮﺕ ) ‪ ، ( ßNöqyJø9$# ãNä.y‰tnr& uŽ|Øym #sŒÎ) öNä3ø‹n=tæ |=ÏGä.‬ﻭﻻ ﺗﺮﺗﺒﻂ ﲟﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪..‬‬
‫ﰲ ﺣﲔ ﺃﻥﱠ ﺍﻟﻮﺻﻴ‪‬ﺔ ﺗﺮﺗﺒﻂ ﲟﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪ ،‬ﻭﻻ ﺗﺮﺗﺒﻂ ﺑﺎﶈﻴﻄﲔ ﺑﻪ ‪..‬‬
‫‪ – ٢‬ﺻﺤﻴﺢ ﺃﻧ‪‬ﻪ ﳚﻮﺯ – ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ – ﳐﺎﻟﻔﺔ ﺍﻟﻔﻌﻞ ﻟﻠﻔﺎﻋﻞ ‪ ،‬ﺇﺫﺍ‬
‫ﰎﹼ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ – ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺋﺐ‬
‫ﺍﻟﻔﺎﻋﻞ ﻟﻠﻔﻌﻞ ) ‪ ( |=ÏGä.‬ﻣ‪‬ﺬﻛﹼﺮﺍﹰ ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻫﻮ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻣﺒﺎﺷﺮﺓ ‪..‬‬
‫) ‪( ×LìÎ=tæ ìì‹Ïÿxœ ©!$# ¨bÎ) 4 ÿ¼çmtRqä9Ïd‰t7ムtûïÏ%©!$# ’n?tã ¼çmßJøOÎ) !$uK¯RÎ*sù ¼çmyèÏÿxœ $tBy‰÷èt/ ¼ã&s!£‰t/ .`yJsù‬‬
‫] ﺍﻟﺒﻘﺮﺓ ‪[ ١٨١ :‬‬
‫ﻓﺎﻟﻀﻤﲑ ﺍﳌﺘ‪‬ﺼﻞ ) ﺍﳍﺎﺀ ( ﰲ ﺍﻟﻜﻠﻤﺎﺕ ] ) ‪) ، ( ¼çmßJøOÎ) ) ، ( ¼çmyèÏÿxœ ) ، ( ¼ã&s!£‰t/‬‬
‫‪ [ ( 4 ÿ¼çmtRqä9Ïd‰t7ãƒ‬ﻳﻌﻮﺩ ﺇﱃ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ) ‪ ( |=ÏGä.‬ﰲ ﺍﻵﻳﺔ ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝﹼ‬
‫ﻋﻠﻰ ﺍﻟﺘﺬﻛﲑ ﺩﻭﻥ ﺍﻟﺘﺄﻧﻴﺚ ‪ ،‬ﻓﻼ ﺑﺪ‪ – ‬ﺇﺫﺍﹰ – ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ﻟﻠﻔﻌﻞ ) ‪ ( |=ÏGä.‬ﰲ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣ‪‬ﺬﻛﱠﺮﺍﹰ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﻛﻠﻤﺔ ) ‪ ( èp§‹Ï¹uqø9$#‬ﻫﻨﺎ ﻟﻴﺴﺖ ﻫﻲ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ‪..‬‬
‫ﻓﻨﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ﻟﻠﻔﻌﻞ ) ‪ ( |=ÏGä.‬ﻫﻮ ﻛﻠﻤﺔ ) ‪ ( öNä3ø‹n=tæ‬ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺴﻤﺎﻉ ﺍﻟﻘﻮﻝ ﻭﺍﳊﻜﻢ‬
‫‪ ..‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺗﻘﺪﻳﺮ ﺍﻟﻜﻼﻡ ‪ :‬ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﲰﺎﻉ ﻗﻮﻝ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﺣﻀﺮﻩ ﺍﳌﻮﺕ ﺇﻥ‬
‫ﺗﺮﻙ ﺧﲑﺍﹰ ‪ ،‬ﻭﺇﺩﻻﺀ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻪ ﺣﲔ ﺍﳊﺎﺟﺔ ‪ ،‬ﻭﺍﳊﻜﻢ ﺑﻪ ‪..‬‬
 ‫‪٤٦١‬‬ ‫‪‬‬
‫‪$ˆ)ym ( Å$rã•÷èyJø9$$Î/ tûüÎ/t•ø%F{$#ur Ç`÷ƒy‰Ï9ºuqù=Ï9 èp§‹Ï¹uqø9$#‬‬ ‫ﻭﺑﺬﻟﻚ ﻓﺎﻟﻮﺻﻴ‪‬ﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ( tûüÉ)-FßJø9$# ’n?tã‬ﻫﻲ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑﲔ ﳌﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪ ،‬ﻭﺗﻜﻮﻥ ﺑﺎﳌﻌﺮﻭﻑ ‪ ،‬ﻭﲢﻖ‪‬‬
‫ﺣﻘﹼﺎﹰ ﻋﻠﻰ ﺍﳌﺘ‪‬ﻘﲔ ‪..‬‬
‫ﻭﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥﹼ ﺍﳌﻜﺘﻮﺏ ﻫﻮ ﺍﻟﻮﺻﻴ‪‬ﺔ ‪ ،‬ﻭﺃﻥﱠ ﺍﳋﻄﺎﺏ ﻣﻮ ‪‬ﺟﻪ‪ ‬ﳌﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪،‬‬
‫ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ ﺍﻟﺬﻱ ﻻ ﲢﻤﻠﻪ ﺻﻴﺎﻏﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪ ،‬ﺃﺩ‪‬ﻯ ﺇﱃ ﺗﻮﻫ‪‬ﻤﻬﻢ‬
‫ﺑﻮﺟﻮﺩ ﺗﻨﺎﻗﺾ ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﺁﻳﺎﺕ ﺍﳌﻮﺍﺭﻳﺚ ‪ ..‬ﻓﺎﻵﻳﺔ ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ ﻛﻤﺎ ﺭﺃﻳﻨﺎ‬
‫ﺗ‪‬ﺼﻮ‪‬ﺭ ﻟﻨﺎ ﻣﺴﺄﻟﺔ ﺍﻟﻮﺻﻴ‪‬ﺔ ﺍﻟﱵ ﻳ‪‬ﺪﱄ ‪‬ﺎ ﻣﻦ ﳛﻀﺮﻩ ﺍﳌﻮﺕ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻣﻄﻠﻮﺏ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‬
‫ﲰﺎﻋﻬﺎ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﳊﻜﻢ ‪‬ﺎ ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻴ‪‬ﺔ ﺑﺎﳌﻌﺮﻭﻑ ﻓﻼ ﲢﻤﻞ ﺇﲦﺎﹰ ‪ ،‬ﻭﲝﻴﺚ‬
‫ﻻ ﲢﺼﻞ ﳐﺎﻟﻔﺔ ﳊﺼﺺ ﺍﳌﻮﺍﺭﻳﺚ ﺍﻟﱵ ﳛﺪ‪‬ﺩﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻫﻲ ﰲ ﺫﻟﻚ‬
‫ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺃﻱ‪ ‬ﺁﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻠﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺫﺭ‪‬ﺓ ﺍﻋﺘﺒﺎﺭﹴ ﻟﻘﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ )‬
‫&‪] ( #ZŽ•ÏWŸ2 $Zÿ»n=ÏF÷z$# ÏmŠÏù (#r߉y`uqs9 «!$# ÎŽö•xî ωZÏã ô`ÏB tb%x. öqs9ur 4 tb#uäö•à)ø9$# tbrã•-/y‰tFtƒ Ÿxsùr‬‬

‫ﺍﻟﻨﺴﺎﺀ ‪ ، [ ٨٢ :‬ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻣﻮﺟﻮﺩﺍﹰ ﳌﺎ ﺯ‪‬ﻋﻤﺖ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻣﻦ‬
‫ﺃﺳﺎﺳﻬﺎ ‪..‬‬
‫ﻭﻓﻮﻕ ﻛﻞﹼ ﺫﻟﻚ ‪ ،‬ﻛﻴﻒ ﻳﺘﺠﺮﺅﻭﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺘﺎﺑﹺﻪ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﺯﺍﻋﻤﲔ ﺃﻥﱠ ﺣﺪﻳﺜﺎﹰ‬
‫ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) ﺃﻭ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﺃﻭ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﺃﻭ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ‪ ،‬ﺃﻭ ﺳﻨﻦ‬
‫ﺍﻟﺪﺍﺭﻣﻲ ‪ ،‬ﺃﻭ ﻣﺴﻨﺪ ﺃﲪﺪ ( ‪ ،‬ﺟ‪‬ﻤﻊ ﺑﻌﺪ ﻗﺮﻭﻥ ﻣﻦ ﻣﻮﺕ ﺍﻟﻨﱯ‪ ، r ‬ﻭﺑﺂﻟﻴ‪‬ﺔ ﺗﺎﺭﳜﻴ‪‬ﺔ ﻻ ﲣﻠﻮ‬
‫ﻣﻦ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻌﺼﺒﻴ‪‬ﺎﺕ ] ﻛﻤﺎ ﺑﻴ‪‬ﻨﺖ ﰲ ﻛﺘﺎﺏ ‪ :‬ﳏﻄﹼﺎﺕ ﰲ ﺳﺒﻴﻞ ﺍﳊﻜﻤﺔ [ ‪ ...‬ﻛﻴﻒ‬
‫ﻳﺘﺠﺮﺅﻭﻥ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧ‪‬ﻪ ﻳﻨﺴﺦ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖ ﺍﻟﺬﻱ ﺗﻌﻬ‪‬ﺪ ﺟﻞﹼ ﻭﻋﻼ ﲝﻔﻈﻪ ‪،‬‬
‫ﻭﻧﺰ‪‬ﻟﻪ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ؟!!! ‪ ..‬ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﻟ‪‬ﻤ‪‬ﻦ‪ ‬ﻛﹶﺎﻥﹶ ﻟﹶﻪ‪ ‬ﻗﹶﻠﹾﺐ‪ ‬ﺃﹶﻭ‪ ‬ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪‬‬
‫ﺷ‪‬ﻬﹺﻴﺪ‪.. ‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ‪..‬‬
 ٤٦٢ 
öNà6Î=ö7s% `ÏB šúïÏ%©!$# ’n?tã |=ÏGä. $yJx. ãP$u‹Å_Á9$# ãNà6ø‹n=tæ |=ÏGä. (#qãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ )

ô`ÏiB ×o£‰Ïèsù 9•xÿy™ 4’n?tã ÷rr& $³ÒƒÍ•£D Nä3ZÏB šc%x. `yJsù 4 ;NºyŠr߉÷è¨B $YB$-ƒr& ÇÊÑÌÈ tbqà)-Gs? öNä3ª=yès9

׎ö•yz uqßgsù #ZŽö•yz tí§qsÜs? `yJsù ( &ûüÅ3ó¡ÏB ãP$yèsÛ ×ptƒô‰Ïù ¼çmtRqà)‹ÏÜムšúïÏ%©!$# ’n?tãur 4 t•yzé& BQ$-ƒr&

ÏmŠÏù tAÌ“Ré& ü“Ï%©!$# tb$ŸÒtBu‘ ã•öky- ÇÊÑÍÈ tbqßJn=÷ès? óOçFZä. bÎ) ( öNà6©9 ׎ö•yz (#qãBqÝÁs? br&ur 4 ¼ã&©!

t•ök¤¶9$# ãNä3YÏB y‰Íky- `yJsù 4 Èb$s%ö•àÿø9$#ur 3“y‰ßgø9$# z`ÏiB ;M»oYÉi•t/ur Ĩ$¨Y=Ïj9 ”W‰èd ãb#uäö•à)ø9$#

t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ 3 t•yzé& BQ$-ƒr& ô`ÏiB ×o£‰Ïèsù 9•xÿy™ 4’n?tã ÷rr& $³ÒƒÍ•sD tb$Ÿ2 `tBur ( çmôJÝÁuŠù=sù

öNà6¯=yès9ur öNä31y‰yd $tB 4†n?tã ©!$# (#rçŽÉi9x6çGÏ9ur no£‰Ïèø9$# (#qè=ÏJò6çGÏ9ur uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur

( Èb$tãyŠ #sŒÎ) Æí#¤$!$# nouqôãyŠ Ü=‹Å_é& ( ë=ƒÌ•s% ’ÎoTÎ*sù ÓÍh_tã “ÏŠ$t6Ïã y7s9r'y™ #sŒÎ)ur ÇÊÑÎÈ šcrã•ä3ô±n@

ß]sù§•9$# ÏQ$uŠÅ_Á9$# s's#ø‹s9 öNà6s9 ¨@Ïmé& ÇÊÑÏÈ šcr߉ä©ö•tƒ öNßg¯=yès9 ’Î1 (#qãZÏB÷sã‹ø9ur ’Í< (#qç6‹ÉftGó¡uŠù=sù

šcqçR$tFøƒrB óOçGYä. öNà6¯Rr& ª!$# zNÎ=tæ 3 £`ßg©9 Ó¨$t6Ï9 öNçFRr&ur öNä3©9 Ó¨$t6Ï9 £`èd 4 öNä3ͬ!$|¡ÎS 4’n<Î)

4 öNä3s9 ª!$# |=tFŸ2 $tB (#qäótFö/$#ur £`èdrçŽÅ³»t/ z`»t«ø9$$sù ( öNä3Ytã $xÿtãur öNä3ø‹n=tæ z>$tGsù öNà6|¡àÿRr&

¢OèO ( Ì•ôfxÿø9$# z`ÏB ÏŠuqó™F{$# ÅÝø‹sƒø:$# z`ÏB âÙu‹ö/F{$# äÝø‹sƒø:$# ãNä3s9 tû¨üt7oKtƒ 4Ó®Lym (#qç/uŽõ°$#ur (#qè=ä.ur

ߊr߉ãn y7ù=Ï? 3 ωÉf»|¡yJø9$# ’Îû tbqàÿÅ3»tã óOçFRr&ur ÆèdrçŽÅ³»t7è? Ÿwur 4 È@øŠ©9$# ’n<Î) tP$u‹Å_Á9$# (#q‘JÏ?r&

: ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬šcqà)-Gtƒ óOßg¯=yès9 Ĩ$¨Y=Ï9 ¾ÏmÏG»tƒ#uä ª!$# ÚúÎiüt6ムy7Ï9ºx‹x. 3 $ydqç/t•ø)s? Ÿxsù «!$#
[ ١٨٧ – ١٨٣
|=ÏGä. (#qãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ ) ‫ﻭ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‬‫ﻗﺎﻝ ﻣﻘﺮ‬
‫ ( ﻧﺎﺳﺨﺔ ﻟﺼﻮﻡ‬tbqà)-Gs? öNä3ª=yès9 öNà6Î=ö7s% `ÏB šúïÏ%©!$# ’n?tã |=ÏGä. $yJx. ãP$u‹Å_Á9$# ãNà6ø‹n=tæ
 ‫‪٤٦٣ ‬‬
‫ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ – ﺣﺴﺐ ﻗﻮﳍﻢ – ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳ‪‬ﺎﻡ ﻣﻦ ﻛﻞﱢ ﺷﻬﺮ ‪،‬‬
‫ﰒﹼ ﻧ‪‬ﺴﺨ‪‬ﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺼﻮﻡ ﺭﻣﻀﺎﻥ ) ‪.. ( ( çmôJÝÁuŠù=sù t•ök¤¶9$# ãNä3YÏB y‰Íky- `yJsù‬‬
‫ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎﹰ ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﻛﺘﺒﺖ ﻋﻠﻰ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﻣﺎ ﻛﹸﺘ‪‬ﺐ‪ ‬ﻋﻠﻰ ﺍﻷﻣﻢ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﻫﻮ ﺇﺫﺍ ﻧﺎﻡ ﺍﻟﺮﺟﻞ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﱂ ﻳﺄﻛﻞ ﻭﱂ ﻳﻘﺮﺏ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﰒﹼ ﻧ‪‬ﺴﺦ ﺫﻟﻚ‬
‫‪(#qè=ä.ur‬‬ ‫ﺑﻘﻮﻟﻪ ) &‪ ، ( 4 öNä3ͬ!$|¡ÎS 4’n<Î) ß]sù§•9$# ÏQ$uŠÅ_Á9$# s's#ø‹s9 öNà6s9 ¨@Ïmé‬ﻭﻛﺬﻟﻚ ﺑﻘﻮﻟﻪ )‬
‫‪.. ( ( Ì•ôfxÿø9$# z`ÏB ÏŠuqó™F{$# ÅÝø‹sƒø:$# z`ÏB âÙu‹ö/F{$# äÝø‹sƒø:$# ãNä3s9 tû¨üt7oKtƒ 4Ó®Lym (#qç/uŽõ°$#ur‬‬
‫‪( &ûüÅ3ó¡ÏB ãP$yèsÛ ×ptƒô‰Ïù ¼çmtRqà)‹ÏÜムšúïÏ%©!$# ’n?tãur‬‬ ‫ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎﹰ ﺇﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( tbqßJn=÷ès? óOçFZä. bÎ) ( öNà6©9 ׎ö•yz (#qãBqÝÁs? br&ur 4 ¼ã&©! ׎ö•yz uqßgsù #ZŽö•yz tí§qsÜs? `yJsù‬ﻋﻨﺪﻣﺎ‬
‫) ‪`yJsù‬‬ ‫ﻧﺰﻟﺖ ﻛﺎﻥ ﻣﻦ ﺷﺎﺀ ﺻﺎﻡ ﻭﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﻔﺘﺪﻱ ﻓﻌﻞ ‪ ،‬ﰒﹼ ﻧﺴﺨﺘﻬﺎ ﺍﻵﻳﺔ ﺍﻟﱵ ﺑﻌﺪﻫﺎ‬
‫‪.. ( ( çmôJÝÁuŠù=sù t•ök¤¶9$# ãNä3YÏB y‰Íky-‬‬
‫ﻭﺣﺎﺻﻞ ﺍﻷﻣﺮ – ﺣﺴﺐ ﺗﺼﻮ‪‬ﺭﻫﻢ ﻭﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻡ – ﺃﻥﱠ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳌﻨﺴﻮﺧﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻣﺮﺣﻠﻴ‪‬ﺔﹰ ﻟﻔﺘﺮﺓ‪ ‬ﻣ‪‬ﺤﺪ‪‬ﺩﺓ‬
‫ﻣﻦ ﺯﻣﻦ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ‪..‬‬
‫ﺇﻥﹼ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( öNà6Î=ö7s% `ÏB šúïÏ%©!$# ’n?tã |=ÏGä. $yJx.‬ﻳﻌﻮﺩ ﺇﱃ‬
‫ﺃﺻﻞ ﺇﳚﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﻭﺃﻥﹼ ﺍﻹﺳﻼﻡ ﱂ ﻳﺒﺘﺪﻉ ﻣﺴﺄﻟﺔ ﺍﻟﺼﻮﻡ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺷﻜﻠﻴ‪‬ﺔ ﺍﻟﺼﻮﻡ‬
‫ﻭﺍﺧﺘﻠﻒ ﻭﻗﺘﻪ ﻭﻗﺪﺭﻩ ‪ ،‬ﻓﺎﻟﺼﻮﻡ ﻛﻔﺮﻳﻀﺔ ﻛﹸﺘﺐ ﻋﻠﻰ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ‪ ..‬ﻭﺇﻥﹼ ﻗﻮﳍﻢ ﺑﺄﻥﱠ ﺍﻵﻳﺔ‬
‫ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﻫﻲ ﺃﻣﺮ‪ ‬ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﺑﺄﻥ ﻳﺼﻮﻣﻮﺍ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﻛﻞﹼ‬
‫ﺷﻬﺮ ‪ ،‬ﻫﻮ ﻗﻮﻝﹲ ﻻ ﺑﺮﻫﺎﻥ ﻋﻠﻴﻪ ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻨﻔﻲ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ ﻧﻔﻴﺎﹰ ﻗﺎﻃﻌﺎﹰ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ãNà6ø‹n=tæ |=ÏGä. (#qãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ‬ﻫﻲ ﺧﻄﺎﺏ‪ ‬ﻟﻜﻞﱢ ﻣﺆﻣﻦ ﻣﻠﺘﺰﻡ ﺑﺘﻜﻠﻴﻒ‬
‫ﺍﷲ ﰲ ﻛﻞﱢ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ ‪ ،‬ﻭﻻ ﲣﺺ‪ ‬ﺟﻴﻼﹰ ﺩﻭﻥ ﺍﻵﺧﺮ ‪..‬‬
 ‫‪٤٦٤ ‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺯﻋﻤﻬﻢ ﺑﺄﻥﹼ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻜﺮﱘ ﻧﺎﺳﺨﺔ ﻟﻶﻳﺘﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺻﺤﻴﺤﺎﹰ ‪ ،‬ﻟﺘﻌﺎﺭﺽ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ – ﺍﻟﻨﺎﺳﺨﺔ ﻋﻠﻰ ﺯﻋﻤﻬﻢ – ﻣﻦ ﺃﺣﻜﺎﻡﹴ‬
‫ﻭﻣﻌﺎﻥ‪ .. ‬ﻓﻔﻲ ﺍﻵﻳﺘﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﻤﺎ – ﻧﺮﻯ ﺃﺣﻜﺎﻣﺎﹰ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻟﺘﺨﻴ‪‬ﺮ ‪ ،‬ﻭﻫﺬﺍ ﳛﻤﻞ ﺍﻟﻴﺴﺮ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻳﺮﻓﻊ ﻋﻨﻬﻢ ﺍﻟﻌﺴﺮ ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃ ﱠﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﻮﺟﺐ ﻓﻴﻬﺎ ﺍﻟﺼﻮﻡ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻥ ﺫﻟﻚ – ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻮﻡ ﰲ ﺍﻵﻳﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ – ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻀﻴﻴﻖ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺭﻓﻌﺎﹰ ﻟﻠﻴﺴﺮ ﻭﺍﺳﺘﺒﺪﺍﻟﻪ ﺑﺎﻟﻌﺴﺮ ‪ ..‬ﻭﻟﻜﻦ ﻣﺎ ﻧﺮﺍﻩ ﰲ‬
‫ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻫﻮ ﻧﻘﻴﺾ ﻫﺬﺍ ﺍﻟﺘﺼﻮ‪‬ﺭ ) ‪، ( uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ‬‬
‫ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻧﺎﺳﺨﺔ ﻟﻶﻳﺘﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ – ﻛﻤﺎ ﺯﻋﻤﻮﺍ – ﻟﻜﺎﻧﺖ ﺍﳊﻘﻴﻘﺔ‬
‫ﺍﳊﺎﺻﻠﺔ ﻧﻘﻴﺾ ﻣﺎ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﻨﺎﺳﺨﺔ ﺫﺍ‪‬ﺎ ‪..‬‬
‫‪`yJsù ( &ûüÅ3ó¡ÏB ãP$yèsÛ ×ptƒô‰Ïù ¼çmtRqà)‹ÏÜムšúïÏ%©!$# ’n?tãur‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫?‪ ( tbqßJn=÷ès? óOçFZä. bÎ) ( öNà6©9 ׎ö•yz (#qãBqÝÁs? br&ur 4 ¼ã&©! ׎ö•yz uqßgsù #ZŽö•yz tí§qsÜs‬ﻻ ﺗﻌﲏ –‬
‫ﺣﺴﺐ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ – ﺇﻻﹼ ﺍﻟﺼﻴﺎﻡ ﺍﳌﻔﺮﻭﺽ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﹸﺳﺘﺒﺪﻝ – ﻛﻤﺎ‬
‫ﻳﺰﻋﻤﻮﻥ – ﺑﺼﻴﺎﻡ ﺭﻣﻀﺎﻥ ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﺆﺫﹶﻥ ﳌﻦ ﻳﻄﻴﻖ ﺍﻟﺼﻮﻡ ﺑﺎﻟﻔﺪﻳﺔ ‪ ،‬ﺑﺪﻻﹰ ﻣﻦ ﺍﻟﺼﻮﻡ )‬
‫‪ ، ( ×ptƒô‰Ïù ¼çmtRqà)‹ÏÜムšúïÏ%©!$# ’n?tãur‬ﰲ ﺣﲔ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺮﻳﺾ ﻭﺍﳌﺴﺎﻓﺮ ﰲ ﺍﻵﻳﺔ‬
‫ﺫﺍ‪‬ﺎ ) ‪ ، ( 4 t•yzé& BQ$-ƒr& ô`ÏiB ×o£‰Ïèsù 9•xÿy™ 4’n?tã ÷rr& $³ÒƒÍ•£D Nä3ZÏB šc%x. `yJsù‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎﹰ‬
‫ﰲ ﺍﻵﻳﺔ ﺫﺍ‪‬ﺎ ) ‪.. ( ( öNà6©9 ׎ö•yz (#qãBqÝÁs? br&ur‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﲢﻤﻞ ﺭﺧﺼﺔ ﺍﻟﻔﺪﺍﺀ ﻣﻨﺴﻮﺧﺔ – ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ – ﻓﻤﻦ ﺃﻳﻦ‬
‫ﳍﻢ ﺃﻥ ﻳﺮﺧ‪‬ﺼﻮﺍ ﳌﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺼﻮﻡ ﻣﺪﻯ ﺣﻴﺎﺗﻪ ﺑﺎﻟﻔﺪﻳﺔ ؟!!! ‪ ..‬ﻛﻴﻒ ﻳﺰﻋﻤﻮﻥ‬
‫ﻧﺴﺨﻬﺎ ﰒﹼ ﻳﺴﺘﺸﻬﺪﻭﻥ ‪‬ﺎ ﻋﻠﻰ ﺭﺧﺼﺔ ﺍﻟﻔﺪﻳﺔ ؟!!! ‪..‬‬
 ‫‪٤٦٥‬‬ ‫‪‬‬
‫ﻭﻟﻮ ﰎﹼ ﺳﺤﺐ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( ¼çmtRqà)‹ÏÜムšúïÏ%©!$# ’n?tãur‬ﻋﻠﻰ ﺍﻟﻔﺪﺍﺀ ‪،‬‬
‫ﻟﻜﺎﻧﺖ ﺍﻟﻔﺪﻳﺔ ﻣﻘﺪ‪‬ﻣﺔ ﻋﻠﻰ ﺍﻟﺼﻮﻡ ﺍﳌﻔﺮﻭﺽ ) ﺍﻟﺬﻱ ﺍﹸﺳﺘﺒﺪﻝ ﺣﺴﺐ ﻗﻮﳍﻢ ﺑﺼﻮﻡ ﺭﻣﻀﺎﻥ‬
‫‪br&ur‬‬ ‫( ‪ ،‬ﻭﻟﺘﻌﺎﺭﺽ ﺫﻟﻚ – ﺑﻨﺎﺀً ﻋﻠﻰ ﺗﺼﻮ‪‬ﺭﻫﻢ – ﻣﻊ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﺍﻵﻳﺔ ﺫﺍ‪‬ﺎ )‬
‫?‪ ، ( ( öNà6©9 ׎ö•yz (#qãBqÝÁs‬ﻭﻣﻊ ﻓﺮﻳﻀﺔ ﺍﻟﺼﻮﻡ ﺍﻟﱵ ﻫﻲ ﺭﻛﻦ‪ ‬ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ‪..‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺮﺃﻳﻨﺎ – ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺘﺨﻴﲑ ﺑﲔ ﺍﻟﻔﺪﻳﺔ ﻭﺍﻟﺼﻮﻡ – ﺃﻥﱠ ﻫﻨﺎﻙ‬
‫) ‪4 ¼ã&©! ׎ö•yz uqßgsù #ZŽö•yz tí§qsÜs? `yJsù‬‬ ‫ﺧﲑﺍﹰ ﳝﻜﻦ ﺃﻥ ﻳﺘﻄﻮ‪‬ﻉ ﺑﻪ ﺍﳌﺆﻣﻦ ﰲ ﺳﺎﺣﺔ ﻫﺬﺍ ﺍﻟﺘﻜﻠﻴﻒ‬
‫( ‪ ،‬ﻭﻫﺬﺍ ﺍﳋﲑ ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﻜﻮﻥ ﺗﻄﻮ‪‬ﻋﺎﹰ ﰲ ﺍﻟﺼﻴﺎﻡ ﻓﻮﻕ ﻣﺎ ﻫﻮ ﻣﻔﺮﻭﺽ ‪ ،‬ﺃﻭ ﺍﻟﺼﻴﺎﻡ ﻣﻊ‬
‫ﺍﻹﻃﻌﺎﻡ ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﺃﻛﺜﺮ ﻣﻦ ﻣﺴﻜﲔ ﻋﻦ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﺃﻭ ﺇﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ ﺍﻟﻮﺍﺣﺪ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻳﻮﻡ ‪..‬‬
‫ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ ﺗﻜﻠﻴﻒ ﺍﻟﺼﻮﻡ ﻛﺤﻜﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ‬
‫ﳏﺼﻮﺭﺍﹰ ﻓﻘﻂ ﰲ ﺭﻣﻀﺎﻥ ‪ ،‬ﻓﻬﻨﺎﻙ ﺣﺎﻻﺕ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺼﻮﻡ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎﹰ‬
‫ﻳﻜﻮﻧﻮﻥ ﳐﻴ‪‬ﺮﻳﻦ ﺑﲔ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﻔﺪﻳﺔ ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎﹰ ﺗﻜﻮﻥ ﺍﻟﻔﺪﻳﺔ ﻣﻘﺪ‪‬ﻣﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﻓﺎﻟﺼﻴﺎﻡ ﻳﻘﻊ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﺩﻓﻊ ﻫﺬﻩ ﺍﻟﻔﺪﻳﺔ ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎﹰ ﻳﻜﻮﻥ ﺍﻟﺼﻴﺎﻡ ﻭﻓﺎﺀً ﻟﻨﺬﺭﹴ ﻧﺬﺭﻩ‬
‫ﺍﳌﺆﻣﻦ ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎﹰ ﻳﻜﻮﻥ ﺻﻴﺎﻡ ﺍﻟﻨﻔﻞ ﻗﹸﺮﺑﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪3“y‰ßgø9$# z`ÏiB ;M»oYÉi•t/ur Ĩ$¨Y=Ïj9 ”W‰èd ãb#uäö•à)ø9$# ÏmŠÏù tAÌ“Ré& ü“Ï%©!$# tb$ŸÒtBu‘ ã•öky-‬‬ ‫)‬
‫‪ ] ( ( çmôJÝÁuŠù=sù t•ök¤¶9$# ãNä3YÏB y‰Íky- `yJsù 4 Èb$s%ö•àÿø9$#ur‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٥ :‬‬

‫‪(#qà)Î=øtrB Ÿwur ( Ä“ô‰olù;$# z`ÏB uŽy£øŠtGó™$# $yJsù öNè?÷ŽÅÇômé& ÷bÎ*sù 4 ¬! not•÷Kãèø9$#ur ¢kptø:$# (#q‘JÏ?r&ur‬‬ ‫)‬
‫‘‪¾ÏmÅ™ù&§‘ `ÏiB “]Œr& ÿ¾ÏmÎ/ ÷rr& $³ÒƒÍ•£D Nä3ZÏB tb%x. `uKsù 4 ¼ã&©#ÏtxC ß“ô‰olù;$# x÷è=ö7tƒ 4Ó®Lym óOä3y™râäâ‬‬

‫‪$yJsù Ædkptø:$# ’n<Î) Íot•÷Kãèø9$$Î/ yì-GyJs? `yJsù ÷LäêYÏBr& !#sŒÎ*sù 4 77Ý¡èS ÷rr& >ps%y‰|¹ ÷rr& BQ$uŠÏ¹ `ÏiB ×ptƒô‰Ïÿsù‬‬

‫‪y7ù=Ï? 3 öNçF÷èy_u‘ #sŒÎ) >pyèö7y™ur Ædkptø:$# ’Îû 5Q$-ƒr& ÏpsW»n=rO ãP$u‹ÅÁsù ô‰Ågs† öN©9 `yJsù 4 Ä“ô‰olù;$# z`ÏB uŽy£øŠtGó™$#‬‬
٤٦٦ 
(#þqßJn=ôã$#ur ©!$# (#qà)¨?$#ur 4 ÏQ#t•ptø:$# ωÉfó¡yJø9$# “ÎŽÅÑ$ym ¼ã&é#÷dr& ô`ä3tƒ öN©9 `yJÏ9 y7Ï9ºsŒ 3 ×'s#ÏB%x. ×ouŽ|³tã

[ ١٩٦ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬É>$s)Ïèø9$# ߉ƒÏ‰x© ©!$# ¨br&

㕃̕óstGsù $\«sÜyz $·YÏB÷sãB Ÿ@tFs% `tBur 4 $\«sÜyz žwÎ) $·ZÏB÷sãB Ÿ@çFø)tƒ br& ?`ÏB÷sßJÏ9 šc%x. $tBur )
öNä3©9 5ir߉tã BQöqs% `ÏB šc%x. bÎ*sù 4 (#qè%£‰¢Átƒ br& HwÎ) ÿ¾Ï&Î#÷dr& #’n<Î) îpyJ¯=|¡•B ×ptƒÏŠur 7poYÏB÷s•B 7pt7s%u‘

×,»sV‹ÏiB OßgoY÷•t/ur öNà6oY÷•t/ ¤Qöqs% `ÏB šc%Ÿ2 bÎ)ur ( 7poYÏB÷s•B 7pt6s%u‘ 㕃̕óstGsù ÑÆÏB÷sãB uqèdur

Èû÷üyèÎ/$tFtFãB Èûøït•ôgx© ãP$u‹ÅÁsù ô‰Éftƒ öN©9 `yJsù ( 7poYÏB÷s•B 7pt6s%u‘ 㕃̕øtrBur ¾Ï&Î#÷dr& #’n<Î) îpyJ¯=|¡•B ×ptƒÏ‰sù

[ ٩٢ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬$VJŠÅ6ym $¸JŠÎ=tã ª!$# šc%x.ur 3 «!$# z`ÏiB Zpt/öqs?

( z`»yJ÷ƒF{$# ãN›?‰¤)tã $yJÎ/ Nà2ä‹Ï{#xsム`Å3»s9ur öNä3ÏZ»yJ÷ƒr& þ’Îû Èqøó¯=9$$Î/ ª!$# ãNä.ä‹Ï{#xsムŸw )
㕃̕øtrB ÷rr& óOßgè?uqó¡Ï. ÷rr& öNä3ŠÎ=÷dr& tbqßJÏèôÜè? $tB ÅÝy™÷rr& ô`ÏB tûüÅ3»|¡tB ÍouŽ|³tã ãP$yèôÛÎ) ÿ¼çmè?t•»¤ÿs3sù

(#þqÝàxÿôm$#ur 4 óOçFøÿn=ym #sŒÎ) öNä3ÏY»yJ÷ƒr& äot•»¤ÿx. y7Ï9ºsŒ 4 5Q$-ƒr& ÏpsW»n=rO ãP$u‹ÅÁsù ô‰Ågs† óO©9 `yJsù ( 7pt6s%u‘

[ ٨٩ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbrã•ä3ô±n@ ÷/ä3ª=yès9 ¾ÏmÏG»tƒ#uä öNä3s9 ª!$# ßûÎiüt7ムy7Ï9ºx‹x. 4 öNä3oY»yJ÷ƒr&

#Y‰ÏdJyètG•B Nä3ZÏB ¼ã&s#tFs% `tBur 4 ×Pã•ãm öNçFRr&ur y‰øŠ¢Á9$# (#qè=çGø)s? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ )
×ot•»¤ÿx. ÷rr& Ïpt7÷ès3ø9$# x÷Î=»t/ $Nƒô‰yd öNä3YÏiB 5Aô‰tã #ursŒ ¾ÏmÎ/ ãNä3øts† ÉOyè¨Z9$# z`ÏB Ÿ@tFs% $tB ã@÷WÏiB Öä!#t“yfsù

ô`tBur 4 y#n=y™ $£Jtã ª!$# $xÿtã 3 ¾ÍnÍ•öDr& tA$t/ur s-rä‹u‹Ïj9 $YB$u‹Ï¹ y7Ï9ºsŒ ãAô‰tã ÷rr& tûüÅ3»|¡tB ßQ$yèsÛ

[ ٩٥ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬BQ$s)ÏGR$# rèŒ Ö“ƒÍ•tã ª!$#ur 3 çm÷ZÏB ª!$# ãNÉ)tFZuŠsù yŠ$tã

br& È@ö6s% `ÏiB 7pt7s%u‘ 㕃̕óstGsù (#qä9$s% $yJÏ9 tbrߊqãètƒ §NèO öNÍkɲ!$|¡ÎpS `ÏB tbrã•Îg»sàムtûïÏ%©!$#ur )
ãP$u‹ÅÁsù ô‰Ågs† óO©9 `yJsù ÇÌÈ ×Ž•Î7yz tbqè=yJ÷ès? $yJÎ/ ª!$#ur 4 ¾ÏmÎ/ šcqÝàtãqè? ö/ä3Ï9ºsŒ 4 $¢™!$yJtFtƒ
‫‪٤٦٧‬‬ ‫‪‬‬
‫©‪y7Ï9ºsŒ 4 $YZŠÅ3ó¡ÏB tûüÏnGÅ™ ãP$yèôÛÎ*sù ôìÏÜtGó¡o„ óO©9 `yJsù ( $¢™!$yJtFtƒ br& È@ö6s% `ÏB Èû÷üyèÎ/$tGtFãB Èûøït•öhx‬‬

‫‪ ]( îLìÏ9r& ë>#x‹tã z`ƒÌ•Ïÿ»s3ù=Ï9ur 3 «!$# ߊr߉ãn š•ù=Ï?ur 4 ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãZÏB÷sçGÏ9‬ﺍ‪‬ﺎﺩﻟﺔ ‪[ ٤ – ٣ :‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻵﻳﺘﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﻤﺎ – ﺗﺼﻮ‪‬ﺭﺍﻥ ﻟﻨﺎ ﺍﻟﺼﻴﺎﻡ‬
‫ﺑﺈﻃﺎﺭﻩ ﺍﻟﻌﺎﻡ ‪ ،‬ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﻛﻞﱠ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ ﺍﻟﺼﻮﻡ ‪ ..‬ﻓﺎﻟﻌﺒﺎﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( ãP$u‹Å_Á9$# ãNà6ø‹n=tæ |=ÏGä. (#qãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ‬ﻻ ﻧﺴﺘﻄﻴﻊ ﺣﺼﺮﻫﺎ ﺑﺼﻴﺎﻡ‬
‫ﺭﻣﻀﺎﻥ ‪ ،‬ﻓﺈﻃﺎﺭ ﺣﻜﻢ ﺍﻟﺼﻴﺎﻡ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺃﻭﺳﻊ ﻣﻦ ﺇﻃﺎﺭ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺍﳌﻔﺮﻭﺽ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
‫ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ – ﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﻟﻨﺎ ﺇﻃﺎﺭ ﺍﻟﺼﻴﺎﻡ ﺑﺸﻜﻠﻪ ﺍﻟﻌﺎﻡ ‪،‬‬
‫ﻭﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ – ﺍﻟﻨﺎﺳﺨﺔ ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻓﻘﻂ ‪ ..‬ﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ‬
‫ﺫﻟﻚ ﻫﻮ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﺇﺿﺎﻓﺔ ﳌﺎ ﺑﻴ‪‬ﻨﺎﻩ ﻣﻦ ﺩﻻﺋﻞ ﺗ‪‬ﺜﺒﺖ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ‪..‬‬
‫‪ – ١‬ﺍﺑﺘﺪﺍﺀ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺑﻌﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﻣﺘﻌﻠﹼﻘﺔ ﺑﺸﻬﺮ ﺭﻣﻀﺎﻥ ‪ ،‬ﻭﻣﻦ ﰒﹼ ﺃﻣﺮ ﺻﻴﺎﻡ ﻫﺬﺍ‬
‫‪3“y‰ßgø9$# z`ÏiB ;M»oYÉi•t/ur Ĩ$¨Y=Ïj9 ”W‰èd ãb#uäö•à)ø9$# ÏmŠÏù tAÌ“Ré& ü“Ï%©!$# tb$ŸÒtBu‘ ã•öky-‬‬ ‫ﺍﻟﺸﻬﺮ )‬
‫‪ .. ( ( çmôJÝÁuŠù=sù t•ök¤¶9$# ãNä3YÏB y‰Íky- `yJsù 4 Èb$s%ö•àÿø9$#ur‬ﻓﻤﻄﻠﻊ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ‬
‫ﺍﻹﺧﺒﺎﺭﻳ‪‬ﺔ ﺍﳌﺼﻮ‪‬ﺭﺓ ﻟﺸﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺑﺄﻧ‪‬ﻪ ﺃﹸﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻳﺆﻛﹼﺪ ﺃﻧ‪‬ﻪ ﰎﹼ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﻣﺴﺄﻟﺔ‬
‫ﺟﺪﻳﺪﺓ ‪ ،‬ﺟﻮﻫﺮﻫﺎ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺻﻴﺎﻣﻪ ‪..‬‬
‫‪ – ٢‬ﺗﻜﺮﺍﺭ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺼﻮ‪‬ﺭ ﺣﻜﻢ ﺍﳌﺮﻳﺾ ﻭﺍﳌﺴﺎﻓﺮ ‪ ،‬ﻣﺎ ﺑﲔ ﺍﻵﻳﺘﲔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫‪`yJsù‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ ‪ ..‬ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳌﺼﻮ‪‬ﺭﺓ ﻟﻠﺼﻮﻡ ﺑﺈﻃﺎﺭﻩ ﺍﻟﻌﺎﻡ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ، ( 4 t•yzé& BQ$-ƒr& ô`ÏiB ×o£‰Ïèsù 9•xÿy™ 4’n?tã ÷rr& $³ÒƒÍ•£D Nä3ZÏB šc%x.‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﳌﺼﻮ‪‬ﺭﺓ‬
‫ﻟﺼﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺣﺼﺮﺍﹰ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺍﺳﺘﺒﺪﺍﻝ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﲝﺮﻑ ﺍﻟﻮﺍﻭ ‪،‬‬
‫ﻭﺣﺬﻑ ﻛﻠﻤﺔ ) ‪( 3 t•yzé& BQ$-ƒr& ô`ÏiB ×o£‰Ïèsù 9•xÿy™ 4’n?tã ÷rr& $³ÒƒÍ•sD tb$Ÿ2 `tBur ) : ( Nä3ZÏB‬‬
‫‪٤٦٨ ‬‬
‫‪ ..‬ﻓﺘﻜﺮﺍﺭ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﺍﻵﻳﺘﲔ ﻳﺆﻛﹼﺪ ﲤﺎﻳﺰ ﺃﺣﻜﺎﻡ ﺍﳌﺴﺄﻟﺘﲔ ﺍﶈﻤﻮﻟﺘﲔ ‪‬ﺎﺗﲔ‬
‫ﺍﻵﻳﺘﲔ ‪..‬‬
‫) ‪šc%x. `yJsù‬‬ ‫‪ – ٣‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳌﹸﺼﻮ‪‬ﺭﺓ ﻟﻠﺼﻮﻡ ﺑﺈﻃﺎﺭﻩ ﺍﻟﻌﺎﻡ‬
‫‪ ، ( 4 t•yzé& BQ$-ƒr& ô`ÏiB ×o£‰Ïèsù 9•xÿy™ 4’n?tã ÷rr& $³ÒƒÍ•£D Nä3ZÏB‬ﻧﺮﻯ ﰲ ﺍﺑﺘﺪﺍﺋﻬﺎ ﺑﺎﻟﻔﺎﺀ ) ﻭﻟﻴﺲ‬
‫ﲝﺮﻑ ﺍﻟﻮﺍﻭ ( ﻭﰲ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ، ( Nä3ZÏB‬ﻧﺮﻯ ﺩﻻﻻﺕ‪ ‬ﲢﻤﻞﹸ ﺃﺣﻜﺎﻣﺎﹰ ﺃﻛﺜﺮ ﺧﺼﻮﺻﻴ‪‬ﺔ‬
‫‪ ،‬ﻭﺃﻛﺜﺮ ﺗﻌﻠﹼﻘﺎﹰ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻮﺩ ﺇﱃ ﻛﻮﻥ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻴﺎﻡ ﺍﻷُﺧﺮﻯ ) ﻏﲑ‬
‫ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ( ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺑﺴﺒﺒﻬﺎ ﻓﹸﺮﺿﺖ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ ) ﻣﻦ ﻛﻔﹼﺎﺭﺍﺕ ﻭﻏﲑ‬
‫) ‪÷rr& $³ÒƒÍ•sD tb$Ÿ2 `tBur‬‬ ‫ﺫﻟﻚ ( ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﳋﺎﺻ‪‬ﺔ ﺑﺼﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬
‫‪ ، ( 3 t•yzé& BQ$-ƒr& ô`ÏiB ×o£‰Ïèsù 9•xÿy™ 4’n?tã‬ﻻ ﻧﺮﻯ ﻫﺬﻩ ﺍﻟﻔﺎﺀ ‪ ،‬ﻭﻻ ﻧﺮﻯ ﻛﻠﻤﺔ ) ‪، ( Nä3ZÏB‬‬
‫ﻓﻤﺎ ﻧﺮﺍﻩ ﻫﻮ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﹼﻖ ﺑﻜﻮﻥ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺣﻜﻤﺎﹰ ﻋﺎﻣ‪‬ﺎﹰ‬
‫ﻣﻔﺮﻭﺿﺎﹰ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﺩﻭﻥ ﺃﻱ‪ ‬ﺗﻌﻠﹼﻖ ﺑﻜﻔﺎﺭﺍﺕ ﺃﻭ ﻏﲑ ﺫﻟﻚ ‪..‬‬
‫‪$tB (#qäótFö/$#ur £`èdrçŽÅ³»t/ z`»t«ø9$$sù‬‬ ‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﺑﻂ ﺑﻌﻀﻬﻢ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ، ( 4 öNä3s9 ª!$# |=tFŸ2‬ﺑﺘﺎﺭﳜﻴ‪‬ﺔ ﳏﺪ‪‬ﺩﺓ ﲣﻴ‪‬ﻠﻮﻫﺎ ﳏﻤﻮﻟﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﺒﺎﺷﺮﺓ‬
‫) ‪ ، ( ( öNä3Ytã $xÿtãur öNä3ø‹n=tæ z>$tGsù öNà6|¡àÿRr& šcqçR$tFøƒrB óOçGYä. öNà6¯Rr& ª!$# zNÎ=tæ‬ﻫﺬﺍ‬
‫ﺍﻟﺮﺑﻂ ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( zNÎ=tæ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ‬
‫ﻛﻴﻒ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( zNÎ=tæ‬ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﺍﻟﱵ ﺗﺮﺩ ‪‬ﺎ ‪ ،‬ﺗﺘﻌﻠﹼﻖ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ‬
‫‪..‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻋﻠﻢ ﺑﻌﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ – ﺃﺯﻻﹰ – ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻴﻨﻮﻧﺘﻪ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﳜﺘﺎﻥ ﻧﻔﺴﻪ ﰲ‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﶈﻤﻮﻟﺔ ‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ‪ ،‬ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺷﺮﻉ – ﺃﺯﻻﹰ – ﰲ‬
 ‫‪٤٦٩‬‬ ‫‪‬‬
‫ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺣ‪‬ﻜﹾﻤ‪‬ﻪ ‪ ..... ( 4 öNä3s9 ª!$# |=tFŸ2 $tB (#qäótFö/$#ur £`èdrçŽÅ³»t/ z`»t«ø9$$sù ) :‬ﻓﻬﺬﺍ‬
‫ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ، ( £`èdrçŽÅ³»t/ z`»t«ø9$$sù‬ﻳﺘﻌﻠﹼﻖ‪ ‬ﺑﻌﻠﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ‪ ،‬ﻭﻻ ﻳﺘﻌﻠﹼﻖ ﲝﺎﺩﺛﺔ ﺣﺪﺛﺖ ﺯﻣﻦ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ‪ ،‬ﻛﻤﺎ ﻳﺘﺨﻴ‪‬ﻞ ﻣﻦ ﳛﺴﺒﻮﻥ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺜﻞ ﺃﺷﻌﺎﺭﻫﻢ ﻭﺃﺣﺎﺩﻳﺜﻬﻢ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺳﺨﺔ ﻭﺍﳌﻨﺴﻮﺧﺔ ﻋﻠﻰ ﺯﻋﻤﻬﻢ ‪ ،‬ﻫﻲ ﺁﻳﺎﺕ ﻣﺘﻜﺎﻣﻠﺔ‬
‫ﻣﺘﻌﺎﺿﺪﺓ ﰲ ﻭﺻﻒ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﻧﺮﻯ ﺃﻧ‪‬ﻪ ﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪ ،‬ﻭﺃﻥﱠ‬
‫ﺩﻻﻻ‪‬ﺎ ﻣﺘﻌﻠﹼﻘﺔ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺯﱄ ‪ ،‬ﻭﻟﻴﺴﺖ ﻧﺎﲡﺔﹰ ﻋﻦ ﺃﺣﺪﺍﺙ‪ ‬ﺗﺎﺭﳜﻴ‪‬ﺔ ﻛﻤﺎ ﻳﺘﻮﻫ‪‬ﻤﻮﻥ‬
‫‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫* „‪ö@è% ( ÎŽÅ£÷•yJø9$#ur Ì•ôJy‚ø9$# ÇÆtã y7tRqè=t«ó¡o‬‬ ‫ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎﹰ ﻋﻨﺪﻣﺎ ﻧﺰﻟﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( 3 $yJÎgÏèøÿ¯R `ÏB çŽt9ò2r& !$yJßgßJøOÎ)ur Ĩ$¨Z=Ï9 ßìÏÿ»oYtBur ׎•Î7Ÿ2 ÖNøOÎ) !$yJÎgŠÏù‬ﺍﻟﺒﻘﺮﺓ ‪، [ ٢١٩ :‬‬
‫‪Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﻗﺎﻟﻮﺍ ﺷ‪‬ﺮﺏ‪ ‬ﺍﳋﻤﺮ‪ ‬ﻗﻮﻡ‪ ‬ﻭﺗﺮﻛﻪ ﻗﻮﻡ‪ ‬ﺁﺧﺮﻭﻥ ‪ ..‬ﰒﹼ ﻧﺰﻟﺖ ﺍﻵﻳﺔ )‬
‫?‪ ] ( tbqä9qà)s? $tB (#qßJn=÷ès? 4Ó®Lym 3“t•»s3ß™ óOçFRr&ur no4qn=¢Á9$# (#qç/t•ø)s‬ﺍﻟﻨﺴﺎﺀ ‪ ، [ ٤٣ :‬ﻓﻜﺎﻧﻮﺍ‬
‫ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ ﲝﻴﺚ ﻻ ﻳﻜﻮﻧﻮﻥ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﰲ ﺣﺎﻟﺔ ﺳﻜﺎﺭﻯ ‪ ،‬ﻭﺑﻘﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺇﱃ‬
‫‪Ó§ô_Í‘ ãN»s9ø—F{$#ur Ü>$|ÁRF{$#ur çŽÅ£øŠyJø9$#ur ã•ôJsƒø:$# $yJ¯RÎ) (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﺃﻥ ﻧﺰﻟﺖ ﺍﻵﻳﺔ )‬
‫‪ ] ( tbqåktJZ•B LäêRr& ö@ygsù ............ tbqßsÎ=øÿè? öNä3ª=yès9 çnqç7Ï^tGô_$$sù Ç`»sÜø‹¤±9$# È@yJtã ô`ÏiB‬ﺍﳌﺎﺋﺪﺓ ‪:‬‬
‫‪ ، [ ٩١ – ٩٠‬ﻋﻨﺪﻫﺎ ﺣ‪‬ﺮ‪‬ﻡ ﺍﳋﻤﺮ ﲢﺮﳝﺎﹰ ﻛﺎﻣﻼﹰ ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ –‬
‫ﺣﺴﺐ ﺗﺼﻮ‪‬ﺭﻫﻢ – ﻧﺎﺳﺨﺔ ﻟﻶﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺴﺄﻟﺔ ﺍﳋﻤﺮ ‪ ،‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ – ﺇﺿﺎﻓﺔ‬
‫) ‪3 $·Z|¡ym $»%ø—Í‘ur #\•x6y™ çm÷ZÏB tbrä‹Ï‚-Gs? É=»uZôãF{$#ur È@‹Ï‚¨Z9$# ÏNºt•yJrO `ÏBur‬‬ ‫ﳌﺎ ﺭﺃﻳﻨﺎ – ﺍﻵﻳﺔ‬
‫)‪ ] ( tbqè=É)÷ètƒ 5Qöqs)Ïj9 ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ‬ﺍﻟﻨﺤﻞ ‪.. [ ٦٧ :‬‬
‫‪٤٧٠ ‬‬
‫‪ ..‬ﻭﻳﻄﺒ‪‬ﻠﻮﻥ ﻭﻳﺰﻣ‪‬ﺮﻭﻥ ﲟﺴﺄﻟﺔ ﺗﺪﺭ‪‬ﺝ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻣ‪‬ﻠﺒ‪‬ﺴﲔ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺃﺣﻜﺎﻣﻪ ‪ ،‬ﻣ‪‬ﻌﻴﺪﻳﻦ ﺍﳌﺮﺣﻠﻴ‪‬ﺔ ﻭﺣﺪﻭﺙ ﺍﻟﺘﺪﺭ‪‬ﺝ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﱃ ﺃﺣﻜﺎﻣﻪ ‪ ،‬ﺍﻟﱵ‬
‫ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻓﻮﻕ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﳊﺪﻭﺙ ‪..‬‬
‫ﺇﻥﱠ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﻤﻴ‪‬ﺰ ﺑﲔ ﺍﺳﺘﻘﺒﺎﻝ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﻟﻸﺣﻜﺎﻡ ﺍﻟﻨﺎﺯﻟﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﻣﺪﺍﺭ )‬
‫‪ ( ٢٣‬ﻋﺎﻣﺎﹰ ‪ ،‬ﻭﺑﲔ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻛﻮ‪‬ﺎ ﳎﺮ‪‬ﺩﺓ ﻋﻦ ﻫﺬﻩ ﺍﳌﺮﺣﻠﻴ‪‬ﺔ ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﺣﻜﺎﻡ‬
‫ﻻ ﲢﻤﻞ ﻣﺮﺣﻠﻴ‪‬ﺔﹰ ﰲ ﻣﺎﻫﻴ‪‬ﺘﻬﺎ ‪ ..‬ﺍﻟﻮﺍﻗﻊ ﺃﻥﱠ ﺃﻓﺮﺍﺩ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﺗﻔﺎﻋﻠﻮﺍ ﻣﻊ ﺃﺣﻜﺎﻡ ﺍﳌﺴﺄﻟﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﺣﺴﺐ ﺃﺯﻣﺎﻥ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻱ‪ ‬ﻣﺮﺣﻠﻴ‪‬ﺔ ﺑﲔ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‬
‫‪ ،‬ﻭﻻ ﻳﻌﲏ ﺃﻱ‪ ‬ﺗﻌﺎﺭﺽ ﺑﻴﻨﻬﺎ ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻣﺘﻜﺎﻣﻠﺔ ﻣﺘﻌﺎﺿﺪﺓ ﰲ ﺗﺼﻮﻳﺮ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ‪..‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﺎ ﻳﺪﻧﺪﻧﻮﻥ ﺑﻪ ﻣﻦ ﻣﺮﺣﻠﻴ‪‬ﺔ ﳛﺎﻭﻟﻮﻥ ﻓﺮﺿﻬﺎ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻻ ﻭﺟﻮﺩ‬
‫ﳍﺎ ﰲ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﰲ ﻣﺎﻫﻴ‪‬ﺔ ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻟﻌﺎﱂ‬
‫ﺍﻷﻣﺮ ‪ ،‬ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻻ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ‪ ،‬ﻭﻫﻮ ﻓﻮﻕ ﺍﳌﺮﺣﻠﻴ‪‬ﺔ ﻭﺍﳊﺪﻭﺙ ‪..‬‬
‫ﻓﺎﳌﺮﺣﻠﻴ‪‬ﺔ ﻭﺍﳊﺪﻭﺙ ﻭﺍﳋﻀﻮﻉ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ ،‬ﻛﻞﹼ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﺕ ﻋﺎﱂ ﺍﳋﻠﻖ‬
‫‪ ،‬ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ﳓﻦ ﺍﻟﺒﺸﺮ ‪..‬‬
‫‪ ..‬ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻣﺘﻮﻫ‪‬ﻤﲔ ﺃﻧ‪‬ﻬﺎ ﲢﻤﻞ ﺣﻜﻤﺎﹰ ﺑﺈﺑﺎﺣﺔ‬
‫ﺷﺮﺏ ﺍﳋﻤﺮ ‪..‬‬
‫* „‪Ĩ$¨Z=Ï9 ßìÏÿ»oYtBur ׎•Î7Ÿ2 ÖNøOÎ) !$yJÎgŠÏù ö@è% ( ÎŽÅ£÷•yJø9$#ur Ì•ôJy‚ø9$# ÇÆtã y7tRqè=t«ó¡o‬‬ ‫)‬
‫‪ª!$# ßûÎiüt7ムš•Ï9ºx‹x. 3 uqøÿyèø9$# È@è% tbqà)ÏÿZム#sŒ$tB š•tRqè=t«ó¡o„ur 3 $yJÎgÏèøÿ¯R `ÏB çŽt9ò2r& !$yJßgßJøOÎ)ur‬‬

‫‪ ] ( tbrã•©3xÿtFs? öNà6¯=yès9 ÏM»tƒFy$# ãNä3s9‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢١٩ :‬‬

‫*‬ ‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺒﺪﺃ ﺑﺴﺆﺍﻝ ﻋﺎﻡ ﻻ ﳛﻤﻞ ﺑﻴﺎﻧﺎﹰ ﻳ‪‬ﺨﺼ‪‬ﺺ ﻣﻮﺿﻮﻉ ﺍﻟﺴﺆﺍﻝ )‬
‫„‪ ، ( ( ÎŽÅ£÷•yJø9$#ur Ì•ôJy‚ø9$# ÇÆtã y7tRqè=t«ó¡o‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻹﺟﺎﺑﺔ ﻻ ﺑﺪ‪ ‬ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﻣ‪‬ﺔ ‪ ،‬ﺗﺘﻨﺎﻭﻝ‬
‫‪٤٧١‬‬ ‫‪‬‬
‫ﺟﺎﻧﱯ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( ׎•Î7Ÿ2 ÖNøOÎ) !$yJÎgŠÏù ö@è%‬ﻳﺘﻨﺎﻭﻝ ﺟﺎﻧﺐ ﺍﳊﻼﻝ‬
‫ﻭﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻫﻮ ﺟﺎﻧﺐ ﺍﻟﺘﻌﻠﹼﻖ ﺑﺎﻵﺧﺮﺓ ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( Ĩ$¨Z=Ï9 ßìÏÿ»oYtBur‬ﻳﺘﻨﺎﻭﻝ ﺍﳉﺎﻧﺐ‬
‫ﺍﳌﺎﺩ‪‬ﻱ ﻣﻦ ﲡﺎﺭﺓ ﺑﺎﳋﻤﺮ ‪ ،‬ﻭﻣﺎ ﳛﺘﻮﻳﻪ ﻣﻦ ﻣﻮﺍﺩ ﻗﺪ ﻳﺘﻐﺬﹼﻯ ﻋﻠﻴﻬﺎ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻫﻮ‬
‫ﺟﺎﻧﺐ‪ ‬ﺍﻟﺘﻌﻠﹼﻖ ﺑﺎﻟﺪﻧﻴﺎ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( 3 $yJÎgÏèøÿ¯R `ÏB çŽt9ò2r& !$yJßgßJøOÎ)ur‬ﺗ‪‬ﺒﻴ‪‬ﻦ ﻟﻨﺎ‬
‫ﺍﳊﻜﻢ ﺍﻹﳍﻲ‪ ‬ﻭﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨ‪‬ﺎ ﰲ ﺗﺮﺟﻴﺢ ﺟﺎﻧﺐ ﺍﻵﺧﺮﺓ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﺎﻹﰒ‬
‫ﺍﻟﺬﻱ ﻳﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺷﺮﺏ ﺍﳋﻤﺮ ‪ ،‬ﻭﺟﺰﺍﺅﻩ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻫﻮ ﺃﻛﱪ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ ﺍﻟﺰﺍﺋﻠﺔ‬
‫‪ ...‬ﻫﺬﻩ ﻫﻲ ﺍﻷﺣﻜﺎﻡ ﺍﶈﻤﻮﻟﺔ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﻫﻲ ﺃﺣﻜﺎﻡ – ﻛﻤﺎ ﻧﺮﻯ – ﻻ ﺗ‪‬ﺒﻴﺢ‬
‫– ﺃﺑﺪﺍﹰ – ﺷ‪‬ﺮﺏ ﺍﳋﻤﺮ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺇﺫﺍﹰ ﺗ‪‬ﻨﺴ‪‬ﺦ ؟!!! ‪..‬‬
‫‪¾ÏmÎ/ $¨ZtB#uä‬‬ ‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﻈﺮﺓ ﺗﺪﺑ‪‬ﺮﹴ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ )‬
‫‪ ( @@ä.‬ﻟﺮﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﺗ‪‬ﺤﺮ‪‬ﻡ ﺍﳋﻤﺮ ﺑﺸﻜﻞﹴ ﺟﻠﻲ‪ ‬ﳌﻦ ﻳﺮﻳﺪ ﻓﻬﻢ ﺍﳊﻘﻴﻘﺔ ‪ ..‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ) ‪ ، ( ׎•Î7Ÿ2 ÖNøOÎ) !$yJÎgŠÏù‬ﻭﻳﻘﻮﻝ ﰲ ﺻﻮﺭﺓ ﺃﹸﺧﺮﻯ‬
‫) ‪ ] ( zNøOM}$#ur z`sÜt/ $tBur $pk÷]ÏB t•ygsß $tB |·Ïmºuqxÿø9$# }‘În/u‘ tP§•ym $yJ¯RÎ) ö@è%‬ﺍﻷﻋﺮﺍﻑ ‪، [ ٣٣ :‬‬
‫ﻭﻳﻘﻮﻝ ﰲ ﺻﻮﺭﺓ ﺃﹸﺧﺮﻯ ) ‪ ] ( 4 ÿ¼çmoYÏÛ$t/ur ÉOøOM}$# t•Îg»sß (#râ‘sŒur‬ﺍﻷﻧﻌﺎﻡ ‪ .. [ ١٢٠ :‬ﺇﺫﺍﹰ ‪..‬‬
‫ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ﻓﻴﻬﻤﺎ ﺇﰒﹲ ﻛﺒﲑ ‪ ،‬ﻭﺍﻹﰒ ﺣﺮ‪‬ﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺒﺘﻌﺪ ﻋﻦ ﻇﺎﻫﺮﻩ‬
‫ﻭﺑﺎﻃﻨﻪ ‪ ..‬ﺇﺫﺍﹰ ﺍﳋﻤﺮ ﻣ‪‬ﺤﺮ‪‬ﻡ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻴﻐﺔ ﺍﻟﺘﺤﺮﱘ ﺍﻟﻘﻄﻌﻴ‪‬ﺔ ‪..‬‬
‫ﻭﻟﻘﺎﺋﻞﹴ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻹﺟﺎﺑﺔ ‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ؟!!! ‪ ..‬ﻭﳌﺎﺫﺍ ﱂ ﻳﻘﻞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﻋﻠﻴﻜﻢ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ‪ ،‬ﻣﺒﺎﺷﺮﺓ ؟!!! ‪..‬‬
‫ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ – ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‪‬ﻬﺎ ﲢﺮ‪‬ﻡ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ –‬
‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﲢﻤﻞ ﺣﻜﻤﺎﹰ ﺷﺮﻋﻴ‪‬ﺎﹰ ﻗﻴﺎﺳﻴ‪‬ﺎﹰ ﻷﻱ‪ ‬ﻣﺎﺩ‪‬ﺓ ﻧﺮﻳﺪ ﻭﺿﻌﻬﺎ ﰲ ﻣﻴﺰﺍﻥ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‬
‫‪ ،‬ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ، ( 3 $yJÎgÏèøÿ¯R `ÏB çŽt9ò2r& !$yJßgßJøOÎ)ur‬ﻣﻊ ﲢﺮﳝﻬﻤﺎ‬
 ‫‪٤٧٢ ‬‬
‫‪ ،‬ﻳﻌﲏ ﺃﻥﱠ ﻛﻞﱠ ﻣﺎﺩ‪‬ﺓ ﻳﻐﻠﺐ ﻓﻴﻬﺎ ﺟﺎﻧﺐ ﺍﻹﰒ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﳌﻨﻔﻌﺔ ﺍﳌﺎﺩ‪‬ﻳ‪‬ﺔ ‪ ،‬ﻫﻲ ﳏﺮ‪‬ﻣﺔ ‪..‬‬
‫ﻓﻠﻮﺿﻊ ﺃﻱ‪ ‬ﻣﺎﺩ‪‬ﺓ ﰲ ﻣﻴﺰﺍﻥ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ‪ ،‬ﻧﻨﻈﺮ ﺇﱃ ﻧﺴﺒﺔ ﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴ‪‬ﺐ ﻓﻴﻬﺎ ‪ ،‬ﻭﺑﻨﺎﺀ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺗ‪‬ﺼﻨ‪‬ﻒ ﰲ ﻣﻴﺰﺍﻥ ﺍﳊﺮﺍﻡ ﻭﺍﳊﻼﻝ ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ – ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ‬
‫– ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧ‪‬ﻬﺎ ﲢﺮ‪‬ﻡ ﺍﳋﻤﺮ ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ ﺗﻌﻄﻴﻨﺎ ﻗﺎﻋﺪﺓ ﺷﺮﻋﻴ‪‬ﺔ ﻗﻴﺎﺳﻴ‪‬ﺔ ‪ ،‬ﻟﻘﻴﺎﺱ ﺃﻱ‪ ‬ﻣﺎﺩ‪‬ﺓ ﰲ‬
‫ﻣﻴﺰﺍﻥ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ‪..‬‬
‫‪$»%ø—Í‘ur #\•x6y™ çm÷ZÏB tbrä‹Ï‚-Gs? É=»uZôãF{$#ur È@‹Ï‚¨Z9$# ÏNºt•yJrO `ÏBur‬‬ ‫ﺃﻣ‪‬ﺎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( tbqè=É)÷ètƒ 5Qöqs)Ïj9 ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ) 3 $·Z|¡ym‬ﺍﻟﻨﺤﻞ ‪ .. [ ٦٧ :‬ﻓﻬﻲ ﺧﻄﺎﺏ‪ ‬ﻟﻠﻨﺎﺱ ﲨﻴﻌﺎﹰ‬
‫ﻟﻠﺘﻔﻜﹼﺮ ﰲ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﺜﻤﺮﺍﺕ ﺍﻟﻨﺨﻴﻞ ﻭﺍﻷﻋﻨﺎﺏ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘ‪‬ﺨﺬ ﻣﻨﻬﺎ‬
‫ﻣﺎﺩ‪‬ﺗﲔ ﳐﺘﻠﻔﺘﲔ ) ﺑﻞ ﻭﻣﺘﻨﺎﻗﻀﺘﲔ ﰲ ﻣﻴﺰﺍﻥ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ( ﳘﺎ ‪ :‬ﺍﻟﺴ‪‬ﻜﹶﺮ ‪ ،‬ﻭﺍﻟﺮﺯﻕ‬
‫ﺍﳊﺴﻦ ‪ ..‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ?‪ ، ( 3 $·Z|¡ym $»%ø—Í‘ur #\•x6y™ çm÷ZÏB tbrä‹Ï‚-Gs‬ﻭﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪‬‬
‫ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻨﺎﺱ ﻳﻨﻘﺴﻤﻮﻥ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ ﺍﻟﺴ‪‬ﻜﺮ ﺇﱃ ﻗﺴﻤﲔ ‪ ،‬ﻗﺴﻢ ﻏﲑ ﻣﻠﺘﺰﻡ ﲟﻨﻬﺞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻳﺘ‪‬ﺨﺬ ﻣﻦ ﺗﻠﻚ ﺍﻟﺜﻤﺮﺍﺕ ‪‬ﺳﻜﹶﺮﺍﹰ ‪ ،‬ﻭﻗﺴﻢ ﻣﻠﺘﺰﻡ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘ‪‬ﺨﺬ ﻣﻨﻬﺎ ﺇﻻﹼ‬
‫ﺍﻟﺮﺯﻕ ﺍﳊﺴﻦ ‪..‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﺍﺗ‪‬ﺨ‪‬ﺬﹸﻭﺍ ﻣﻨﻬﺎ ﺳ‪‬ﻜﹶﺮﺍﹰ ﻭﺭﺯﻗﺎﹰ ﺣﺴﻨﺎﹰ ( ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﺇﻥﱠ ﺍﻵﻳﺔ ﺗ‪‬ﺒﻴﺢ‬
‫ﺷﺮﺏ ﺍﳋﻤﺮ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﻨﺴﻮﺧﺔ ‪ ،‬ﺑﻞ ﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺮﻯ ﺃﻥﱠ‬
‫ﻭﺻﻒ ﺍﻟﺮﺯﻕ ﺍﳊﺴﻦ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺴ‪‬ﻜﺮ ﺍﻟﺬﻱ ﻳﺘ‪‬ﺨﺬﻩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﻠﻚ ﺍﻟﺜﻤﺮﺍﺕ ﻫﻮ‬
‫ﺧﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺮﺯﻕ ﺍﳊﺴﻦ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﻧﻘﻴﺾ ﻟﻠﺤﺴﻦ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﺳﻲ‪‬ﺀ ﻭﻏﲑ ﻣﺒﺎﺡ‬
‫‪..‬‬
‫ﻭﻣﻦ ﺃﻱ‪ ‬ﺯﺍﻭﻳﺔ ﻧﻨﻈﺮ ﻣﻦ ﺧﻼﳍﺎ ﺇﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻻ ﻧﺮﻯ ﻓﻴﻬﺎ ﻭﺟﻬﺎﹰ ﻳ‪‬ﺒﻴﺢ ﺷﺮﺏ‬
‫ﺍﳋﻤﺮ ‪ ،‬ﺑﻞ ﻧﺮﻯ ﺃﻧ‪‬ﻬﺎ ﺗﺸﲑ ﺇﱃ ﲢﺮﳝﻪ ﻋﱪ ﻭﺿﻌﻪ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺮﺯﻕ ﺍﳊﺴﻦ ‪ ..‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﻫﻲ ﺩﻋﻮﺓ ﻟﻠﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻳﻌﻘﻠﻮﻥ ﻛﻤﺎ ﺗﺪﻝﹼ ‪‬ﺎﻳﺘﻬﺎ ) )‪( tbqè=É)÷ètƒ 5Qöqs)Ïj9 ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ‬‬
 ٤٧٣ 
‫ ﻭﺍﻟﱵ ﺗﺪﻋﻮﺍ ﲨﻴﻌﻬﺎ ﻟﻠﺘﻔﻜﹼﺮ‬، ‫ﺎ ﺷﺄﻥ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ‬‫ ﺷﺎ‬، ‫ﻟﻠﺘﻔﻜﹼﺮ ﰲ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ‬
.. ‫ﰲ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ‬
5Qöqs)Ïj9 ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ) 4 !$pkÌEöqtB y‰÷èt/ uÚö‘F{$# ÏmÎ/ $u‹ômr'sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB tAt“Rr& ª!$#ur )
$·Yt7©9 5QyŠur 7^ö•sù Èû÷üt/ .`ÏB ¾ÏmÏRqäÜç/ ’Îû $®ÿÊeE /ä3‹É)ó¡•S ( ZouŽö9Ïès9 ÉO»yè÷RF{$# ’Îû ö/ä3s9 ¨bÎ)ur ÇÏÎÈ tbqãèyJó¡o„

#\•x6y™ çm÷ZÏB tbrä‹Ï‚-Gs? É=»uZôãF{$#ur È@‹Ï‚¨Z9$# ÏNºt•yJrO `ÏBur ÇÏÏÈ tûüÎ/Ì•»¤±=Ïj9 $Zóͬ!$y™ $TÁÏ9%s{

[ ٦٧ – ٦٥ : ‫ ( ] ﺍﻟﻨﺤﻞ‬tbqè=É)÷ètƒ 5Qöqs)Ïj9 ZptƒUy y7Ï9ºsŒ ’Îû ¨bÎ) 3 $·Z|¡ym $»%ø—Í‘ur

4Ó®Lym 3“t•»s3ß™ óOçFRr&ur no4qn=¢Á9$# (#qç/t•ø)s? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ ) ‫ﺔ‬‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬
‫ ( ﰲ‬3“t•»s3ß™ ) ‫ ﻓﻜﻠﻤﺔ‬.. ‫ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﳋﻤﺮ‬، [ ٤٣ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬tbqä9qà)s? $tB (#qßJn=÷ès?
‫ ﻣﻨﺎﻓﺬ‬‫ ﺍﻟﺬﻱ ﻳﻌﲏ ﺳﺪ‬، ( ‫ ﺭ‬، ‫ ﻙ‬، ‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻲ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺱ‬
‫ ﻭﻟﻴﺲ ﺷﺮﻃﺎﹰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻜﺮ ﻧﺎﲡﺎﹰ ﻋﻦ ﺷﺮﺏ ﺍﳋﻤﺮ‬، ‫ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﻮﻋﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ‬
..
ôNt•Åj3ß™ $yJ¯RÎ) (#þqä9$s)s9 ÇÊÍÈ tbqã_ã•÷ètƒ ÏmŠÏù (#q•=sàsù Ïä!$yJ¡¡9$# z`ÏiB $\/$t/ NÍköŽn=tã $oYóstFsù öqs9ur )
[ ١٥ – ١٤ : ‫ ( ] ﺍﳊﺠﺮ‬tbrâ‘qßsó¡¨B ×Pöqs% ß`øtwU ö@t/ $tRã•»|Áö/r&

[ ٧٢ : ‫ ( ] ﺍﳊﺠﺮ‬tbqßgyJ÷ètƒ öNÍkÌEt•õ3y™ ’Å"s9 öNåk¨XÎ) x8ã•ôJyès9 )

$ygn=÷Hxq @@ôJym ÏN#sŒ ‘@à2 ßìŸÒs?ur ôMyè|Êö‘r& !$£Jtã >pyèÅÊö•ãB ‘@à2 ã@ydõ‹s? $ygtR÷rt•s? tPöqtƒ )

[ ٢ : ‫ ( ] ﺍﳊﺞ‬Ó‰ƒÏ‰x© «!$# šU#x‹tã £`Å3»s9ur 3“t•»s3Ý¡Î0 Nèd $tBur 3“t•»s3ß™ }¨$¨Z9$# “t•s?ur

[ ١٩ : ‫ ( ] ﻕ‬߉‹ÏtrB çm÷ZÏB |MYä. $tB y7Ï9ºsŒ ( Èd,ptø:$$Î/ ÏNöqyJø9$# äot•õ3y™ ôNuä!%y`ur )

، ( (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ ) ‫ﺔ‬‫ ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ ﺗﺒﺪﺃ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‬..
‫ ﻭﻫﺬﺍ‬، ‫ ﻭﻟﻴﺲ ﺧﻄﺎﺑﺎﹰ ﳉﻴﻞﹴ ﺩﻭﻥ ﻏﲑﻩ‬، ‫ ﻭﻣﻜﺎﻥ‬‫ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‬‫ﻭﻫﺬﺍ ﺧﻄﺎﺏ‬
 ‫‪٤٧٤‬‬ ‫‪‬‬
‫ﻳﻨﻔﻲ ﻧﻔﻴﺎﹰ ﻗﺎﻃﻌﺎﹰ ﺍﻟﻨﺴﺦ‪ ‬ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ‪ ...‬ﻭﻛﻠﻤﺔ ) ™‪ ( 3“t•»s3ß‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﺗﻌﲏ ﺃﻥﱠ ﻣﻨﺎﻓﺬ ﺍﻟﻮﻋﻲ ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﻮﻝ ﻣﺴﺪﻭﺩﺓ ‪ ،‬ﲝﻴﺚ ﻻ ﻳﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ‬
‫) ‪$tB (#qßJn=÷ès? 4Ó®Lym‬‬ ‫ﻣﺎ ﻳﻘﻮﻝ ‪ ،‬ﻭﺗﻨﺘﻬﻲ ﺣﺎﻟﺔ ﺍﻟﺴﻜﺎﺭﻯ ﻫﺬﻩ ﻋﻨﺪﻣﺎ ﻳﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻘﻮﻝ‬
‫?‪ ، ( tbqä9qà)s‬ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﲣﻴ‪‬ﻠﻮﻩ ﻭﺣﺼﺮﻭﺍ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﻪ ‪ ،‬ﻓﻤﻦ‬
‫ﻳﻔﺼﻞ ﻛﻠﻤﺔ ) ™‪ ( 3“t•»s3ß‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻦ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﳛﺼﺮﻫﺎ ﰲ ﺇﻃﺎﺭ‬
‫ﺳﻜﺮ ﺍﳋﻤﺮ ‪ ،‬ﻳﻜﻮﻥ ﻗﺪ ﻓﺼﻞ ﻓﺮﻋﺎﹰ ﻋﻦ ﺟﺬﺭﻩ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﺍﺑﺘﻌﺪ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﺴﻠﻴﻢ‬
‫( ‪..‬‬ ‫) ‪@@ä. ¾ÏmÎ/ $¨ZtB#uä‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﺴ‪‬ﻜﹾﺮ‪ ‬ﺍﻟﺬﻱ ﻫﻮ ﺳﺪ‪ ‬ﻣﻨﺎﻓﺬ‪ ‬ﺍﻹﺩﺭﺍﻙ ‪ ،‬ﻟ‪‬ﺪﺭﺟﺔ‪ ‬ﻻ ﻳﻌﻠﻢ‪ ‬ﺍﻹﻧﺴﺎﻥﹸ ﻓﻴﻬﺎ ﻣﺎ ﻳﻘﻮﻝ‬
‫‪ ،‬ﻳﻜﻮﻥﹸ ﻣﻦ ﺧﻼﻝﹺ ﺗﻔﺎﻋﻞﹺ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﻛﻞﱢ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺗ‪‬ﺆﺩ‪‬ﻱ ﺑﻪ ﺇﱃ ﺗﻠﻚ‪ ‬ﺍﳊﺎﻟﺔ ‪،‬‬
‫) ‪(#qç/t•ø)s? Ÿw‬‬ ‫ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳋﻮﻑ‪ ‬ﻭﺍﻟﻔﺰﻉ‪ ... ‬ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ‬
‫‪ ( tbqä9qà)s? $tB (#qßJn=÷ès? 4Ó®Lym 3“t•»s3ß™ óOçFRr&ur no4qn=¢Á9$#‬ﺗﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ‪ ‬ﺃﻥ ﻳﺬﻫﺐ‪‬‬
‫ﺍﻟﻔﺰﻉ‪ ‬ﻭﺍﳋﻮﻑ‪ ‬ﺍﻟﺸﺪﻳﺪ‪ ‬ﺍﻟﺬﻱ ﺃﺩ‪‬ﻯ ﺑﻪ ﺇﱃ ﺣﺎﻟﺔ‪ ‬ﺳﻜﺎﺭﻯ ‪ ،‬ﻻ ﻳﻌﻠﻢ‪ ‬ﻓﻴﻬﺎ ﻣﺎ ﻳﻘﻮﻝ ‪ ،‬ﺣﻴﺚ‬
‫ﺳ‪‬ﺪ‪‬ﺕ‪ ‬ﻣﻨﺎﻓ‪‬ﺬﹸ ﺇﺩﺭﺍﻛ‪‬ﻪ ‪ ..‬ﺑﻌﺪ ﺫﻟﻚ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﺇﻗﺎﻣﺔ‪ ‬ﺍﻟﺼﻼﺓ ‪..‬‬
‫‪ ..‬ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﲢﻤﻠﹸﻪ‪ ‬ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹸ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧ‪‬ﺴ‪‬ﺨ‪‬ﻬ‪‬ﺎ ‪ ،‬ﻧﺮﺍﻩ ﻣﺼﻮ‪‬ﺭﺍﹰ ﺑﻌﺒﺎﺭﺓ‬
‫ﻗﺮﺁﻧﻴ‪‬ﺔ ﺃﹸﺧﺮﻯ ﺗﺘﻜﺎﻣﻞ ﺩﻻﻻ‪‬ﺎ ﻣﻊ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫) ‪$Y7»tFÏ. šúüÏZÏB÷sßJø9$# ’n?tã ôMtR%x. no4qn=¢Á9$# ¨bÎ) 4 no4qn=¢Á9$# (#qßJŠÏ%r'sù öNçGYtRù'yJôÛ$# #sŒÎ*sù‬‬

‫‪ ] ( $Y?qè%öq¨B‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٠٣ :‬‬

‫ﺇﺫﺍﹰ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺗﻜﻮﻥ ﺑﻌﺪ ﺫﻫﺎﺏ ﺍﻟﻔﺰﻉ ﻭﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﺃﺩ‪‬ﻯ ﺑﺼـﺎﺣﺒﻪ ﺇﱃ‬
‫)‪óOçFRr&urno4qn=¢Á9$#(#qç/t•ø)s?Ÿw‬‬ ‫ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭﻫﺎ ﻛﻠﻤﺔ )‪(3“t•»s3ß™‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ـﺔ‬
 ‫‪٤٧٥‬‬ ‫‪‬‬
‫™‪ ، (tbqä9qà)s?$tB(#qßJn=÷ès?4Ó®Lym3“t•»s3ß‬ﺃﻱ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺇﱃ ﻧﻔﺴﻪ ‪ ...‬ﻓﺎﻟﺼـﻼﺓ‬
‫ﻣﺘﻌﻠﹼﻘﺔ ﺑﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﳌﺎ ﻳﻘﻮﻝ ‪ ،‬ﻓﻤﻦ ﻻ ﻳﻌﻠﻢ ﻣﺎ ﻳﻘﻮﻝ ﻫﻮ ﰲ ﺣﺎﻟﺔ ﺳﻜﺎﺭﻯ ‪ ،‬ﻭﻗﺪ ‪‬ـﻰ‬
‫‪ r‬ﻋﻦ ﺍﻟﺼﻼﺓ ﺣﲔ ﻻ ﻳﻌﻠﻢ ﺍﳌﹸﺼﻠﹼﻲ ﻣﺎ ﻳﻘﺮﺃ ‪ ،‬ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﻳﺚ ) ‪ ( ٢٠٦‬ﺣﺴـﺐ‬
‫ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪ ،‬ﻭﺭﺩ ﻋﻦ ﺃﻧﺲ ﺃﻥﱠ ﺍﻟﻨﱯ‪ r ‬ﻗﺎﻝ ‪ ] :‬‬
‫‪.. [ ‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ﻫﻲ ﺧﻄﺎﺏ‪ ‬ﻟﻜﻞﱢ ﺍﳌﺆﻣﻨﲔ ﰲ ﻛﻞﱢ ﺯﻣﺎ ‪‬ﻥ‬
‫ﻭﻣﻜﺎﻥ ‪ ،‬ﻭﺃﻣﺮ‪ ‬ﳍﻢ ﺑﻌﺪﻡ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﻟﺼﻼﺓ ﺣﻴﻨﻤﺎ ﻻ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻭﺗﻨﺘﻬﻲ ﺣﺎﻟﺔ‬
‫ﺍﻟﺴﻜﺎﺭﻯ ﻫﺬﻩ ﻋﻨﺪﻣﺎ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻭﺇﻥﱠ ﺗ‪‬ﻮ‪‬ﻫ‪‬ﻢ‪ ‬ﻣﻘﺮ‪‬ﻱ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺑﺄﻥﱠ‬
‫‪4Ó®Lym 3“t•»s3ß™ óOçFRr&ur no4qn=¢Á9$# (#qç/t•ø)s? Ÿw‬‬ ‫( ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬ ‫™‪3“t•»s3ß‬‬ ‫ﻛﻠﻤﺔ )‬
‫?‪ ، ( tbqä9qà)s? $tB (#qßJn=÷ès‬ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺷﺮﺏ ﺍﳋﻤﺮ ‪ ،‬ﻫﻮ ﻣﺎ ﺩﻓﻌﻬﻢ ﺇﱃ ﺯﻋﻢ ﻧﺴﺨﻬﺎ ‪..‬‬
‫‪Ü>$|ÁRF{$#ur çŽÅ£øŠyJø9$#ur ã•ôJsƒø:$# $yJ¯RÎ) (#þqãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫‪ ] ( tbqßsÎ=øÿè? öNä3ª=yès9 çnqç7Ï^tGô_$$sù Ç`»sÜø‹¤±9$# È@yJtã ô`ÏiB Ó§ô_Í‘ ãN»s9ø—F{$#ur‬ﺍﳌﺎﺋﺪﺓ ‪، [ ٩٠ :‬‬
‫ﻓﺪﻻﻻ‪‬ﺎ ﺗﺘﻌﺎﺿﺪ ﻣﻊ ﺩﻻﻻﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ‪ ،‬ﻭﲢﻤﻞ ﺣﻜﻤﺎﹰ ﺑﺎﺟﺘﻨﺎﺏ ﺍﳋﻤﺮ‬
‫‪ ،‬ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﻻ ﻳﻘﻞﱡ ﻋﻦ ﺻﻴﻐﺔ ﲢﺮﱘ ﺍﳋﻤﺮ ‪ ،‬ﻓﺎﺟﺘﻨﺎﺏ ﺍﻟﺸﻲﺀ ﻫﻮ ﲢﺮﳝﻪ ﻭﲢﺮﱘ ﺍﻟﺘﻌﺎﻣﻞ‬
‫ﻣﻊ ﻛﻞﱢ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ‪ ..‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ( (#qç7Ï^tGô_$#‬ﻭﺇﺿﺎﻓﺎ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲬﺲ‬
‫ﻣﺮ‪‬ﺍﺕ ‪ ،‬ﺃﺗﺖ ﰲ ﲨﻴﻌﻬﺎ ‪‬ﻴﺎﹰ ﻋﻦ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﻋﻦ ﻛﻞﱢ ﻣﺎ ﻳﺮﺗﺒﻂ ﺑﻪ ‪..‬‬
‫)‪çnqç7Ï^tGô_$$sù Ç`»sÜø‹¤±9$# È@yJtã ô`ÏiB Ó§ô_Í‘ ãN»s9ø—F{$#ur Ü>$|ÁRF{$#ur çŽÅ£øŠyJø9$#ur ã•ôJsƒø:$# $yJ¯RÎ‬‬ ‫)‬
‫‪ ] ( tbqßsÎ=øÿè? öNä3ª=yès9‬ﺍﳌﺎﺋﺪﺓ ‪[ ٩٠ :‬‬

‫) ‪] ( ( |Nqäó»©Ü9$# (#qç7Ï^tGô_$#ur ©!$# (#r߉ç6ôã$# Âcr& »wqß™§‘ 7p¨Bé& Èe@à2 ’Îû $uZ÷Wyèt/ ô‰s)s9ur‬‬
‫ﺍﻟﻨﺤﻞ ‪[ ٣٦ :‬‬
 ‫‪٤٧٦‬‬ ‫‪‬‬
‫) ‪ ] ( Í‘r–“9$# š^öqs% (#qç6Ï^tFô_$#ur Ç`»rO÷rF{$# z`ÏB š[ô_Íh•9$# (#qç6Ï^tFô_$$sù‬ﺍﳊﺞ ‪[ ٣٠ :‬‬

‫) ‪ ] ( ( ÒOøOÎ) Çd`©à9$# uÙ÷èt/ žcÎ) Çd`©à9$# z`ÏiB #ZŽ•ÏWx. (#qç7Ï^tGô_$# (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬ﺍﳊﺠﺮﺍﺕ‬
‫‪[ ١٢ :‬‬
‫ﻭﻟﻮ ﺃﺗﻰ ﲢﺮﱘ ﺍﳋﻤﺮ ﻣﻘﺘﺼﺮﺍﹰ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﻟﺘﺤﺮﱘ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻡ ) ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ( ﻟﻜﺎﻥ ﺍﻟﺘﺤﺮﱘ ﻣﻘﺘﺼﺮﺍﹰ ﻋﻠﻰ ﺷﺮﺑﻪ ﻓﻘﻂ ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺴﻤﻮﺡ ﺍﻟﺘﺠﺎﺭﺓ ﺑﻪ ‪ ،‬ﻛﻤﺎ‬
‫ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﺪﻡ ﺣﻴﺚ ﻳ‪‬ﺤﺮ‪‬ﻡ ﺷﺮﺑﻪ ﻭﳛﻠﹼﻞ ﻧﻘﻠﻪ ﻭﻓﺤﺼﻪ ﻭﺍﻟﺘﱪ‪‬ﻉ ﺑﻪ ‪ .......‬ﻓﺘﺤﺮﱘ‬
‫ﺍﳋﻤﺮ ﺑﺼﻴﻐﺔ ﺍﻻﺟﺘﻨﺎﺏ ﻳﻌﲏ ﲢﺮﱘ ﺷﺮﺑﻪ ﻭﻛﻞﹼ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﻣﻦ ﲡﺎﺭﺓ ﻭﻏﲑ ﺫﻟﻚ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﲨﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭ ﻣﺴﺄﻟﺔ ﺍﳋﻤﺮ ﺗ‪‬ﺤﺮ‪‬ﻣﻪ ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻣﺘﻌﺎﺿﺪﺓ‬
‫ﻣﺘﻜﺎﻣﻠﺔ ﰲ ﺫﻟﻚ ‪ ،‬ﻭﺃﻥﱠ ﺍﳌﺮﺣﻠﻴ‪‬ﺔ ﺍﻟﱵ ﻳﺪﻧﺪﻧﻮﻥ ‪‬ﺎ ﻟﻴﺴﺖ ﰲ ﺃﺣﻜﺎﻡ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺑﻞ‬
‫ﻫﻲ ﻧﺎﲡﺔ ﻋﻦ ﺗﻔﺎﻋﻞ ﺍﳉﻴﻞ ﺍﻷﻭ‪‬ﻝ ﻣﻊ ﻧﺰﻭﻝ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﱂ ﻳﱰﻝ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻓﺘﻮﻫ‪‬ﻤﻬﻢ ﻟﻨﺴﺦ ﺑﻌﺾ ﺁﻳﺎﺕ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﺎﺗﺞ‪ ‬ﻋﻦ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ‬
‫ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

‫‪Zp§‹Ï¹ur %[`ºurø—r& tbrâ‘x‹tƒur öNà6YÏB šcöq©ùuqtGムtûïÏ%©!$#ur‬‬ ‫ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎﹰ ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫{‪$tB ’Îû öNà6ø‹n=tæ yy$oYã_ Ÿxsù z`ô_t•yz ÷bÎ*sù 4 8l#t•÷zÎ) uŽö•xî ÉAöqyÛø9$# ’n<Î) $·è»tG¨B OÎgÅ_ºurø—X‬‬

‫‪ ] ( ×LìÅ6ym ͕tã ª!$#ur 3 7$rã•÷è¨B `ÏB‬ﺍﻟﺒﻘﺮﺓ ‪ ، [ ٢٤٠ :‬ﺗ‪‬ﺤﺪ‪‬ﺩ‪‬‬ ‫‪ÆÎgÅ¡àÿRr& þ’Îû šÆù=yèsù‬‬

‫ﻋﺪ‪‬ﺓﹶ ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﲝﻮﻝ ﻛﺎﻣﻞ ‪ ،‬ﻭﺗﻮﺟﺐ ﳍﺎ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ﻣﻦ ﻣﺎﻝ ﺍﻟﺰﻭﺝ ﺣﻮ ﹰﻻ‬
‫ﻛﺎﻣﻼﹰ ‪ ،‬ﰒﹼ ﻧ‪‬ﺴﺨﺖ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﺍﻟﻮﺻﻴ‪‬ﺔ ﻟﻠﺰﻭﺟﺔ ﺑﺎﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ﺑﺂﻳﺎﺕ‬
‫ﺍﳌﻮﺍﺭﻳﺚ ﻭﲝﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ‪ ] :‬ﺇﻥﱠ ﺍﷲ ﻗﺪ ﺃﻋﻄﻰ ﻟﻜﻞﱢ ﺫﻱ ﺣﻖ‪ ‬ﺣﻘﹼﻪ ﻓﻼ ﻭﺻﻴﺔ ﻟﻮﺍﺭﺙ‬
‫) ‪tûïÏ%©!$#ur‬‬ ‫[ ‪ ،‬ﻭﻧ‪‬ﺴِﺨ‪‬ﺖ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﺍﻟﻌﺪ‪‬ﺓ ﰲ ﺍﳊﻮﻝ ﺑﺂﻳﺔ ﻛﺮﳝﺔ ﺗﺴﺒﻖ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫‪£`ßgn=y_r& z`øón=t/ #sŒÎ*sù ( #ZŽô³tãur 9•åkô-r& spyèt/ö‘r& £`ÎgÅ¡àÿRr'Î/ z`óÁ-/uŽtItƒ %[`ºurø—r& tbrâ‘x‹tƒur öNä3ZÏB tböq©ùuqtFãƒ‬‬
 ٤٧٧ 
‫× ( ] ﺍﻟﺒﻘﺮﺓ‬Ž•Î6yz tbqè=yJ÷ès? $yJÎ/ ª!$#ur 3 Å$râ•÷êyJø9$$Î/ £`ÎgÅ¡àÿRr& þ’Îû z`ù=yèsù $yJŠÏù ö/ä3øŠn=tæ yy$oYã_ Ÿxsù
.. !!! ‫ ﻓﺎﻵﻳﺔ ﺍﻟﻨﺎﺳﺨﺔ ﺗﺴﺒﻖ ﺍﻵﻳﺔ ﺍﳌﻨﺴﻮﺧﺔ‬.. [ ٢٣٤ :
‫ﺪ‬‫ ﻟﻺﻣﺎﻡ ﳏﻤ‬، ‫ ﻭﺭﺩ ﰲ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ‬..
‫ ﻭﻫﻲ ﺍﻵﻳﺔ ﺍﻟﱵ‬، ‫ ( ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬٢٤٠ ) ‫ ﺗﻔﺴﲑ ﺍﻵﻳﺔ‬‫ ﻭﻓﻴﻤﺎ ﳜﺺ‬، ‫ﺍﻟﺮﺍﺯﻱ ﻓﺨﺮ ﺍﻟﺪﻳﻦ‬
: ‫ﺮ ﻗﻮﻝ ﺃﰊ ﻣﺴﻠﻢ ﺍﻷﺻﻔﻬﺎﱐ‬‫ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﻳﻨﻘﻞ ﺑﻪ ﺍﳌﻔﺴ‬‫ ﻭﺭﺩ ﺍﻟﻨﺺ‬، ‫ﻬﺎ ﻣﻨﺴﻮﺧﺔ‬‫ﺯﻋﻤﻮﺍ ﺃﻧ‬
 ]




( ‫) ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﺎ‬            
 ( ‫ﻬﺎ ﻧﺎﺳﺨﺔ ﳍﺎ‬‫) ﺍﳌﺰﻋﻮﻡ ﺃﻧ‬
.. [
‫ ﻭﻫﻲ ﰲ‬، ‫ﺓ‬‫ ﻓﺤﺴﺒﻮﻫﺎ ﺁﻳﺔ ﻋﺪ‬، ‫ﻟﻘﺪ ﺃﺧﻄﺄﻭﺍ ﰲ ﻓﻬﻢ ﺩﻻﻻﺕ ﺍﻵﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ‬
‫ﻬﺎ‬‫ ﺑﻴﻨﻤﺎ ﺍﻵﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‬.. ‫ﺔ‬‫ﻬﺎ ﺁﻳﺔ ﻭﺻﻴ‬‫ ﺇﻧ‬، ‫ﺓ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‬‫ﺣﻘﻴﻘﺘﻬﺎ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﻌﺪ‬
.. ‫ﺓ‬‫ﺺ ﺍﻟﱵ ﺗﺸﲑ ﺇﱃ ﺍﻟﻌﺪ‬‫ ﻭﻫﻲ ﺍﻟﱵ ﺗﺮﺩ ﻓﻴﻬﺎ ﺻﻴﻐﺔ ﺍﻟﺘﺮﺑ‬، ‫ﺓ‬‫ﻧﺎﺳﺨﺔ ﳍﺎ ﻫﻲ ﺁﻳﺔ ﺍﻟﻌﺪ‬
( OÎgÅ_ºurø—X{ Zp§‹Ï¹ur %[`ºurø—r& tbrâ‘x‹tƒur öNà6YÏB šcöq©ùuqtGムtûïÏ%©!$#ur )
( £`ÎgÅ¡àÿRr'Î/ z`óÁ-/uŽtItƒ %[`ºurø—r& tbrâ‘x‹tƒur öNä3ZÏB tböq©ùuqtFムtûïÏ%©!$#ur )
‫ ﻭﺑﺎﻟﺘﺎﱄ‬، ‫ ﻣﻮﺿﻮﻋﺎﹰ ﻳﻀﻲﺀ ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺃﺓ ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‬‫ﺭ‬‫ﺼﻮ‬‫ﻓﻜﻞﱡ ﺁﻳﺔ ﺗ‬
‫ ﺑﻞ ﳘﺎ ﺁﻳﺘﺎﻥ ﻣﺘﻜﺎﻣﻠﺘﺎﻥ ﻣﺘﻌﺎﺿﺪﺗﺎﻥ‬، ‫ﻻ ﺍﺧﺘﻼﻑ ﻭﻻ ﺗﺼﺎﺩﻡ ﺑﲔ ﺣﻜﻤﻲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ‬
.. ‫ﰲ ﺗﺼﻮﻳﺮ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺃﺓ ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‬
‫‪٤٧٨‬‬ ‫‪‬‬
‫‪ ..‬ﺇﻥﱠ ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﺗﻜﻮﻥ ﺑﲔ ﺣﻜﻤﲔ ‪..‬‬
‫‪ – ١‬ﺣﻜﻢ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻧﺎﺳﺨﺔ ‪ ،‬ﻭﻫﻮ ﺣﻜﻢ ﻣﻔﺮﻭﺽ ﻋﻠﻴﻬﺎ ‪ ،‬ﺑﺄﻥ‬
‫ﺗﺘﺮﺑ‪‬ﺺ ﺑﻨﻔﺴﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮﹴ ﻭﻋﺸﺮﺍﹰ ‪ ،‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬
‫‪ ( 3 Å$râ•÷êyJø9$$Î/ £`ÎgÅ¡àÿRr& þ’Îû z`ù=yèsù $yJŠÏù ö/ä3øŠn=tæ yy$oYã_ Ÿxsù £`ßgn=y_r& z`øón=t/ #sŒÎ*sù‬ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ )‬
‫‪ ( #sŒÎ*sù‬ﺍﻟﱵ ﺗﻔﻴﺪ ﺣﺘﻤﻴ‪‬ﺔ ﺍﻟﻮﻗﻮﻉ ﻭﺍﻟﺘﻨﻔﻴﺬ ‪ ..‬ﻓﻜﻞﹼ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﻦ‪ ‬ﺃﺯﻭﺍﺟﻬﻦ‪ ‬ﻻ ﺑﺪ‪ ‬ﺃﻥ‬
‫ﻳﺘﺮﺑﺼﻦ ﺑﺄﻧﻔﺴﻬﻦ‪ ‬ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ..‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﺍﺧﺘﻴﺎﺭﻳ‪‬ﺎﹰ‬
‫ﻟﻮﺭﺩﺕ ﻛﻠﻤﺔ ) ﻓﺈﻥ ( ﺩﻭﻥ ﻛﻠﻤﺔ ) ‪.. ( #sŒÎ*sù‬‬
‫‪ – ٢‬ﺣﻜﻢ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻣﻨﺴﻮﺧﺔ ‪ ،‬ﻭﻫﻮ ﺣﻜﻢ ﺍﺧﺘﻴﺎﺭﻱ‪ ‬ﳍﺎ ﺍﳊﻖ ﰲ‬
‫) ‪÷bÎ*sù‬‬ ‫ﺍﻷﺧﺬ ﺑﻪ ‪ ،‬ﻭﰲ ﻋﺪﻡ ﺍﻷﺧﺬ ﺑﻪ ‪ ..‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ( 3 7$rã•÷è¨B `ÏB‬ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ‬ ‫‪ÆÎgÅ¡àÿRr& þ’Îû šÆù=yèsù $tB ’Îû öNà6ø‹n=tæ yy$oYã_ Ÿxsù z`ô_t•yz‬‬

‫) ‪ ( ÷bÎ*sù‬ﺍﻟﱵ ﻻ ﺗﻔﻴﺪ ﺣﺘﻤﻴ‪‬ﺔ ﺍﻟﻮﻗﻮﻉ ﻭﺍﻟﺘﻨﻔﻴﺬ ‪ ،‬ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﻨﺴﺎﺀ ﺍﳌﹸﺘﻮﻓﹼﻰ ﻋﻨﻬﻦ‪ ‬ﺃﺯﻭﺍﺟﻬﻦ‪‬‬
‫ﻳ‪‬ﻮﺻﻲ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻴ‪‬ﺔ ﳍﻦ‪ ‬ﰲ ﺣﻖ‪ ‬ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﻜﲎ ﺣﻮﻻﹰ ﻛﺎﻣﻼﹰ ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﻛﻦ ﺑﻴﻮﺕ‬
‫ﺃﺯﻭﺍﺟﻬﻦ ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﻟﻴﺲ ﺟﱪﻳ‪‬ﺎﹰ ﻋﻠﻴﻬﻦ‪ ، ‬ﻓﻬﻨﺎﻙ ﻗﺴﻢ‪ ‬ﻣﻨﻬﻦ‪ ‬ﻳﺄﺧﺬ ﺑﻪ ‪ ،‬ﻭﻗﺴﻢ‪ ‬ﻻ‬
‫ﻳﺄﺧﺬ ﺑﻪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻳ‪‬ﺨﺎﻃﺒﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺍﳋﺮﻭﺝ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ‬
‫) ‪ÆÎgÅ¡àÿRr& þ’Îû šÆù=yèsù $tB ’Îû öNà6ø‹n=tæ yy$oYã_ Ÿxsù z`ô_t•yz ÷bÎ*sù‬‬ ‫ﻫﺬﻩ ﺍﻟﻮﺻﻴ‪‬ﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ‬
‫‪ ، ( 3 7$rã•÷è¨B `ÏB‬ﻭﺍﻟﱵ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ ) ‪ .. ( ÷bÎ*sù‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺟﱪﻳ‪‬ﺎﹰ ) ﻛﻤﺎ ﻫﻮ‬
‫ﺣﺎﻝ ﺃﻣﺮ ﺍﻟﺘﺮﺑ‪‬ﺺ ﰲ ﺍﻵﻳﺔ ﺍﻷُﺧﺮﻯ ( ﻟﻮﺭﺩﺕ ﻛﻠﻤﺔ ) ‪ ، ( #sŒÎ*sù‬ﺍﻟﱵ ﺗﻌﲏ ﲨﻴﻊ ﺍﻟﻨﺴﺎﺀ‬
‫ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﻦ‪ ‬ﺃﺯﻭﺍﺟﻬﻦ‪ ‬ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ‪..‬‬
 ‫‪٤٧٩ ‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻵﻳﺘﺎﻥ ﻣﺘﻜﺎﻣﻠﺘﺎﻥ ﻣﺘﻌﺎﺿﺪﺗﺎﻥ ﰲ ﺗﺼﻮﻳﺮ ﺃﺣﻜﺎﻡ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺘﻮﻓﹼﻰ ﻋﻨﻬﻦ‪ ‬ﺃﺯﻭﺍﺟﻬﻦ‬
‫‪ ،‬ﻭﻻ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ – ﺃﺑﺪﺍﹰ – ﻭﻻ ﺗﻌﺎﺭﺽ ‪ ،‬ﻭﺇﻥﹼ ﺯﻋﻤﻬﻢ ﺑﻨﺴﺦ ﺇﺣﺪﺍﳘﺎ ﻟﻸﺧﺮﻯ ﻧﺎﺗﺞ‪‬‬
‫ﻋﻦ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻟﺪﻻﻻﺕ ﺍﳊﻖ‪ ‬ﺍﶈﻤﻮﻟﺔ ‪‬ﻤﺎ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻭﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪bÎ*sù ( öNà6ZÏiB Zpyèt/ö‘r& £`ÎgøŠn=tã (#r߉Îhô±tFó™$$sù öNà6ͬ!$|¡ÎpS `ÏB spt±Ås»xÿø9$# šúüÏ?ù'tƒ ÓÉL»©9$#ur‬‬

‫‪ÇÊÎÈ Wx‹Î6y™ £`çlm; ª!$# Ÿ@yèøgs† ÷rr& ßNöqyJø9$# £`ßg8©ùuqtFtƒ 4Ó®Lym ÏNqã‹ç6ø9$# ’Îû Æèdqä3Å¡øBr'sù (#r߉Íky-‬‬

‫‪©!$# ¨bÎ) 3 !$yJßg÷Ytã (#qàÊÌ•ôãr'sù $ysn=ô¹r&ur $t/$s? cÎ*sù ( $yJèdrèŒ$t«sù öNà6ZÏB $ygÏY»uŠÏ?ù'tƒ Èb#s%©!$#ur‬‬

‫‪ ] ( $¸J‹Ïm§‘ $\/#§qs? tb$Ÿ2‬ﺍﻟﻨﺴﺎﺀ ‪[ ١٦ – ١٥ :‬‬

‫ﻗﺎﻟﻮﺍ ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﲢﻤﻞ ﺣ‪‬ﻜﻤﺎﹰ ﻟﻠﻤﺤﺼﻦ ﻭﻏﲑ ﺍﶈﺼﻦ ﺇﺫﺍ ﺯﻧﻴﺎ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳ‪‬ﺤﺒ‪‬ﺲ‬
‫ﻛﻞﱡ ﻭﺍﺣﺪ‪ ‬ﻣﻨﻬﻤﺎ ﺣﱴ ﺍﳌﻮﺕ ‪ ،‬ﰒﹼ ﻧ‪‬ﺴﺦ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺼﺎﺭ ﺣﻜﻤﻬﻤﺎ ﺃﻥ ﻳ‪‬ﺆﺫﻳﺎ‬
‫‪ ،‬ﰒﱠ ﻧ‪‬ﺴﺦ ﺫﻟﻚ ‪ ،‬ﻓﺼﺎﺭ ﺣﻜﻢ ﺍﻟﺒﻜﺮ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺇﺫﺍ ﺯﻧﻴﺎ ﻫﻮ ﻣﺎﺋﺔ ﺟﻠﺪﺓ ﻭﻧﻔﻲ‬
‫ﻋﺎﻡ ‪ ،‬ﻭﺣﻜﻢ ﺍﶈﺼﻦ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﺇﺫﺍ ﺯﻧﻴﺎ ﻫﻮ ﻣﺎﺋﺔ ﺟﻠﺪﺓ ﻭﺍﻟﺮﺟﻢ ﺣﱴ ﺍﳌﻮﺕ ‪..‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﺇﻥﱠ ﺍﳌﹸﺮﺍﺩ ﺑﺎﻵﻳﺔ ﺍﻷﻭﱃ ﻫﻮ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺸﺎﺫﹼﺓ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﺍﳌﺮﺃﺓ ) ﺍﻟﺴﺤﺎﻕ ( ‪،‬‬
‫ﻭﺍﳌﹸﺮﺍﺩ ﺑﺎﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺸﺎﺫﹼﺓ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺮﺟﻞ ) ﺍﻟﻠﻮﺍﻁ ( ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻻ ﻋﻼﻗﺔ‬
‫ﳍﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺑﺎﻟﺰﻧﺎ ‪ ،‬ﻭﺍﺣﺘﺠ‪‬ﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻜﻠﻤﺔ ) ‪ - ( ÓÉL»©9$#ur‬ﲨﻊ ﺍﻟﱵ – ﰲ ﺍﻵﻳﺔ‬
‫ﺍﻷﻭﱃ ﻛﻮ‪‬ﺎ ﳐﺼﻮﺻﺔﹰ ﺑﺎﻟﻨﺴﺎﺀ ‪ ،‬ﻭﺑﻜﻠﻤﺔ ) ‪ ( Èb#s%©!$#ur‬ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﺇﻧ‪‬ﻬﺎ‬
‫ﳐﺼﻮﺻﺔ ﺑﺎﻟﺬﻛﻮﺭ ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﻜﻠﻤﺔ ) ‪ ( Èb#s%©!$#ur‬ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻣﻊ ﺗﻐﻠﻴﺐ‬
‫ﺍﻟﺬﻛﺮ ‪ ،‬ﻟﹶﻤ‪‬ﺎ ﺃﹸﻓﺮﺩﺕ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻟﻠﻨﺴﺎﺀ ‪ ،‬ﻓﺈﻓﺮﺍﺩﻫﺎ ﻟﻠﻨﺴﺎﺀ ﻳﺪﻝﹼ – ﺣﺴﺐ ﻗﻮﳍﻢ – ﺃﻥﱠ‬
‫ﻛﻠﻤﺔ ) ‪ ( Èb#s%©!$#ur‬ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻻ ﺗﻌﲏ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻣﻊ ﺗﻐﻠﻴﺐ ﺍﻟﺬﻛﺮ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺗﻌﲏ‬
 ‫‪٤٨٠ ‬‬
‫ﺍﻟﺬﻛﺮﻳﻦ ) ﻣﺜﲎ ﺍﻟﺬﱠﻛﹶﺮ ( ‪ ..‬ﻭﺣﺴﺐ ﻗﻮﻟ‪‬ﻬﻢ ﻫﺬﺍ ﻻ ﻧﺴﺦ ﺑﲔ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ‪ ،‬ﻷﻧ‪‬ﻬﻤﺎ‬
‫ﺗﺼﻔﺎﻥ ﻣﺴﺄﻟﺘﲔ ﳍﻤﺎ ﺇﻃﺎﺭﳘﺎ ﺍﻟﺬﻱ ﳝﻴ‪‬ﺰﳘﺎ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﺰﻧﺎ ‪..‬‬
‫ﻭﺍﺣﺘﺠ‪‬ﻮﺍ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺭﺃﻳﻬﻢ ﻫﺬﺍ ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﲣﺺ‪ ‬ﺍﻟﻨﺴﺎﺀ )‬
‫&‪ ( Wx‹Î6y™ £`çlm; ª!$# Ÿ@yèøgs† ÷rr‬ﺗﻌﲏ ﺃﻥﱠ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﳍﺆﻻﺀ ﺍﻟﻨﺴﺎﺀ ﻫﻮ ﳍﻦ‪‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻬﻦ‪ ، ‬ﻭﺍﻟﺪﻟﻴﻞ ﻛﻠﻤﺔ ) ;‪ ( £`çlm‬ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‬
‫ﻫﻮ ﺃﻥ ﻳ‪‬ﺴﻬ‪‬ﻞ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﻠﻚ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﰐ ﺃﺗﲔ ﺍﻟﻔﺎﺣﺸﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻗﻀﺎﺀَ ﺷﻬﻮ‪‬ﻦ‪ ‬ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﻨﻜﺎﺡ ﺍﻟﺸﺮﻋﻲ ‪ ،‬ﻭﺑﺄﻥ ﳚﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﳍﻦ‪ ‬ﳐﺮﺟﺎﹰ ﻣﻦ ﺍﻹﻣﺴﺎﻙ ﰲ ﺍﻟﺒﻴﻮﺕ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﳌﺨﺮﺝ ﻫﻮ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺸﺮﻋﻲ ‪ ..‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻫﻮ ﺍﻟﺮﺟﻢ ﻭﺍﳉﻠﺪ ﻭﺍﻟﺘﻐﺮﻳﺐ ﻭﺫﻟﻚ‬
‫ﺇﻥ ﺣ‪‬ﻤﻠﹶﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﺰﻧﺎ ﺣﺴﺐ ﻗﻮﻝ ﻣﻘﺮ‪‬ﻱ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪ ،‬ﻟﻜﺎﻥ ﺫﻟﻚ ﺃﺷﺪ‪‬‬
‫ﻣﻦ ﺍﻹﻣﺴﺎﻙ ﰲ ﺍﻟﺒﻴﻮﺕ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻜﺎﻥ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻋﻠﻴﻬﻦ‪ ‬ﻭﻟﻴﺲ ﳍﻦ‪ ، ‬ﻭﻫﺬﺍ ﻣﺎ ﻳ‪‬ﻨﺎﻗﺾ‬
‫ﻧﺺ‪ ‬ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) &‪.. ( Wx‹Î6y™ £`çlm; ª!$# Ÿ@yèøgs† ÷rr‬‬
‫‪ ..‬ﻭﻣﻊ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( spt±Ås»xÿø9$#‬ﻫﻨﺎ ﻟﻴﺴﺖ ﳏﺼﻮﺭﺓﹰ ﺑﺎﻟﺰﻧﺎ ﻛﻤﺎ ﺳﻨﺮﻯ ﻻﺣﻘﺎﹰ ‪ ،‬ﺇﻻﹼ‬
‫ﺃﻧ‪‬ﲏ ﻟﺴﺖ ﻣﻊ ﻭﺿﻊ ﻣﻘﺎﺑﻠﺔ ﺑﲔ ﺍﻵﻳﺘﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﲝﻴﺚ ﺗ‪‬ﺤﺼ‪‬ﺮ ﺍﻵﻳﺔ ﺍﻷﻭﱃ‬
‫ﺑﺎﻟﺴﺤﺎﻕ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻠﻮﺍﻁ ‪ ،‬ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪ – ١‬ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻧﺮﻯ ﻛﻠﻤﺔ ) ‪ ( ÓÉL»©9$#ur‬ﻣﻊ ﺃﻥﱠ ﺍﻟﺴﺤﺎﻕ ﻳﻜﻮﻥ ﺑﲔ ﺍﻣﺮﺃﺗﲔ ‪ ..‬ﻓﻠﻮ‬
‫ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻣﻨﺎﻇﺮﺓ ﻟﻠﺜﺎﻧﻴﺔ ﻻﺳﺘ‪‬ﺒﺪ‪‬ﻟﹶﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻜﻠﻤﺔ ) ﻭﺍﻟﻠﺘﺎﻥ ( ‪ ،‬ﺃﻭ‬
‫ﻻﺳﺘ‪‬ﺒﺪﻟﺖ ﻛﻠﻤﺔ ) ‪ ( Èb#s%©!$#ur‬ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻜﻠﻤﺔ ) ﻭﺍﻟﺬﻳﻦ ( ‪..‬‬
‫‪ – ٢‬ﺣﺪ‪ ‬ﺍﻟﻠﻮﺍﻁ ﰲ ﺍﻹﺳﻼﻡ ﺃﺷﺪ‪ ‬ﺑﻜﺜﲑ ﳑ‪‬ﺎ ﻳ‪‬ﺰﻋ‪‬ﻢ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﲢﻤﻞ ﺣ‪‬ﻜﻤﺎﹰ ﻟﻪ ‪ ،‬ﻭﻣﺎ‬
‫‪$ysn=ô¹r&ur $t/$s? cÎ*sù ( $yJèdrèŒ$t«sù öNà6ZÏB $ygÏY»uŠÏ?ù'tƒ Èb#s%©!$#ur‬‬ ‫ﻧﺮﺍﻩ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ )‬
‫‪ ، ( 3 !$yJßg÷Ytã (#qàÊÌ•ôãr'sù‬ﻭﻫﺬﺍ ﻓﻴﻪ ﻣﻦ ﺍﻷﻣﺮ ﻣﺎ ﻫﻮ ﺃﻗﻞ ﺑﻜﺜﲑ ﳑ‪‬ﺎ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬
 ‫‪٤٨١ ‬‬
‫ﻟﻔﺎﺣﺸﺔ ﺍﻟﻠﻮﺍﻁ ‪ ،‬ﻓﻔﻲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﹼ ﻗﻮﻡ ﻟﻮﻁ‪ ‬ﺃﻫﻠﻜﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻧﺘﻴﺠﺔ‬
‫ﻗﻴﺎﻣﻬﻢ ‪‬ﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ‪..‬‬
‫‪ – ٣‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗ‪‬ﻄﺒ‪‬ﻖ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻻ ﲣﺘﻠﻒ ﻋﻦ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗ‪‬ﻄﺒ‪‬ﻖ‬
‫ﻋﻠﻰ ﺍﻟﺮﺟﻞ ‪ ،‬ﻭﻟﻮ ﲪﻠﻨﺎ ﺍﻵﻳﺘﲔ ﻋﻠﻰ ﻗﻮﳍﻤﺎ ‪ ،‬ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗ‪‬ﻄﺒ‪‬ﻖ ﻋﻠﻰ ﺍﳌﺮﺃﺓ )‬
‫‪ ( ßNöqyJø9$# £`ßg8©ùuqtFtƒ 4Ó®Lym ÏNqã‹ç6ø9$# ’Îû‬ﺃﺷﺪ‪ ‬ﺑﻜﺜﲑ ﻣﻦ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗ‪‬ﻄﺒ‪‬ﻖ‬ ‫‪Æèdqä3Å¡øBr'sù‬‬

‫ﻋﻠﻰ ﺍﻟﺮﺟﻞ ) ‪ .. ( 3 !$yJßg÷Ytã (#qàÊÌ•ôãr'sù $ysn=ô¹r&ur $t/$s? cÎ*sù ( $yJèdrèŒ$t«sù‬ﻭﻫﺬﺍ ﳐﺎﻟﻒ‬

‫ﻟﺮﻭﺡ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﺇﻥﱠ ﳌﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻑ ‪ ،‬ﺡ ‪ ،‬ﺵ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻃﺎﺭﺍﹰ ﺃﻭﺳﻊ ﻣﻦ ﺇﻃﺎﺭ ﺍﻟﺰﻧﺎ ‪،‬‬
‫ﻓﺎﻟﻔﺎﺣﺸﺔ ﻫﻲ ﺍﻟﻔﻌﻠﺔ ﺍﻟﺸﻨﻴﻌﺔ ﺍﻟﻔﻈﻴﻌﺔ ﺍﻟﱵ ﻳﻔﻌﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻟﺘﺤﻘﻴﻖ ﺭﻏﺒﺔ ﻧﻔﺴﻪ ﻭﺷﻬﻮ‪‬ﺎ‬
‫ﺍﻟﻘﺒﻴﺤﺔ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳ‪‬ﻌﻄﻲ ﻟﻠﻔﺎﺣﺸﺔ ﺧﺼﻮﺻﻴ‪‬ﺔ ﻣﺴﺘﻘﻠﹼﺔ ﻋﻦ ﻇﻠﻢ‬
‫ﺍﻟﻨﻔﺲ ﻭﺍﻟﺴﻮﺀ ﻭﺍﻹﰒ ‪..‬‬
‫) ‪ ] ( ©!$# (#rã•x.sŒ öNæh|¡àÿRr& (#þqßJn=sß ÷rr& ºpt±Ås»sù (#qè=yèsù #sŒÎ) šúïÏ%©!$#ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٣٥ :‬‬

‫) ‪ ] ( 4 uä!$t±ósxÿø9$#ur uäþq•¡9$# çm÷Ztã t$ÎŽóÇuZÏ9 y7Ï9ºx‹Ÿ2‬ﻳﻮﺳﻒ ‪[ ٢٤ :‬‬

‫) ‪ ] ( |·Ïmºuqxÿø9$#ur ÄNøOM}$# uŽÈµ¯»t6x. tbqç7Ï^tGøgs† tûïÏ%©!$#ur‬ﺍﻟﺸﻮﺭﻯ ‪[ ٣٧ :‬‬

‫ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﰎﱠ ﺍﻟﻌﻄﻒ ﺑﲔ ﺍﻟﻔﺎﺣﺸﺔ ﻭﻇﻠﻢ ﺍﻟﻨﻔﺲ ﺑـ ) &‪ ، ( ÷rr‬ﻭﻫﺬﺍ‬
‫ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﻟﻠﻔﺎﺣﺸﺔ ﺧﺼﻮﺻﻴ‪‬ﺘﻬﺎ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﻇﻠﻢ ﺍﻟﻨﻔﺲ ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻳﻔﻌﻞ ﺍﻟﻔﺎﺣﺸﺔ‬
‫ﻟﻴ‪‬ﺤﻘﱠﻖ ﻟﻨﻔﺴﻪ ﺷﻬﻮ‪‬ﺎ ﺍﻟﻔﻈﻴﻌﺔ ﻭﻣﺘﻌﺘﻬﺎ ﺍﻟﻘﺒﻴﺤﺔ ‪ ،‬ﺃﻱ ﺃﻥﱠ ﺍﻟﻨﻔﺲ ﺗﺄﺧﺬ ﻣﺘﻌﺘﻬﺎ ﺍﻟﺸﻨﻴﻌﺔ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻣﻦ ﰒﱠ ﺗﻨﺎﻝ ﺟﺰﺍﺀ ﺫﻟﻚ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻓﻬﻲ ﺗ‪‬ﺤﻘﱢﻖ ﻣﺘﻌﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻊ ﺟﻠﺐ ﺍﳉﺰﺍﺀ‬
‫ﰲ ﺍﻵﺧﺮﺓ ‪ ..‬ﺃﻣ‪‬ﺎ ﻇﻠﻢ ﺍﻟﻨﻔﺲ ﻓﻬﻮ ﻓﻌﻞ ﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﻳ‪‬ﺤﻘﹼﻖ ﻇﻠﻢ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﻧﺘﻴﺠﺔ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﲢﻘﻴﻖ ﻣﺘﻌﺔ ﻋﺎﺟﻠﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ‪..‬‬
‫‪٤٨٢ ‬‬
‫ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﺎﻟﻔﺎﺣﺸﺔ ﻫﻲ ﻛﻞﱡ ﻋﻤﻞﹴ ﻗﺒﻴﺢﹴ ﻓﻈﻴﻊﹴ ﻳﻔﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻧﺰﻭﻻﹰ ﻋﻨﺪ ﺷﻬﻮﺍﺕ‬
‫ﻧﻔﺴﻪ ﺍﻟﻘﺒﻴﺤﺔ ﺍﻟﺸﻨﻴﻌﺔ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﻛﻞﱡ ﺍﳓﺮﺍﻑ‪ ‬ﻟﻠﻨﻔﺲ ﻋﻦ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺴ‪‬ﻮﻱ ﺇﱃ‬
‫ﺍﻟﺴﻠﻮﻙ ﺍﻟﺸﺎﺫ ﺍﻟﻘﺒﻴﺢ ‪..‬‬
‫‪(#qç/t•ø)s? Ÿwur‬‬ ‫ﻓﺎﻟﺰﻧﺎ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺎﺻﻲ ﻧﺰﻭﻻﹰ ﻋﻨﺪ ﻗﺒﺢ ﺷﻬﻮﺓ ﻧﻔﺴﻪ ‪ ،‬ﻫﻮ ﻓﺎﺣﺸﺔ )‬
‫( ] ﺍﻹﺳﺮﺍﺀ ‪ ، [ ٣٢ :‬ﻭﻟﻜﻦ‪ ‬ﺍﻟﻔﺎﺣﺸﺔ ﻟﻴﺴﺖ‬ ‫‪Wx‹Î6y™ uä!$y™ur Zpt±Ås»sù tb%x. ¼çm¯RÎ) ( #’oTÌh“9$#‬‬

‫ﳏﺼﻮﺭﺓﹰ ﺑﺎﻟﺰﻧﺎ ‪ ،‬ﻓﻠﻠﻨﻔﺲ ﺷﻬﻮﺍﺕ ﻗﺒﻴﺤﺔ ﺷﻨﻴﻌﺔ ﺃﹸﺧﺮﻯ ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﻟﻔﺎﺣﺸﺔ ﻻ‬
‫ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﺰﻧﺎ ‪ ،‬ﻟﻮﺭﺩﺕ ﻛﻠﻤﺔ ﺍﻟﺰﻧﺎ – ﰲ ﺍﻵﻳﺘﲔ ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﻤﺎ – ﺑﺪﻳﻠﺔ ﻟﻜﻠﻤﺔ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ‪ ،‬ﻓﻜﻤﺎ ﺭﺃﻳﻨﺎ ﻻ ﳝﻜﻦ ﻟﻜﻠﻤﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ﺃﻥ ﺗﻨﻮﺏ ﻋﻦ ﻛﻠﻤﺔ ﺃﹸﺧﺮﻯ ‪..‬‬
‫‪ ( Wx‹Î6y™ uä!$y™ur Zpt±Ås»sù tb%x.‬ﻧﺮﻯ ﺃﻥﹼ‬ ‫‪¼çm¯RÎ) ( #’oTÌh“9$# (#qç/t•ø)s? Ÿwur‬‬ ‫ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )‬
‫ﺍﻟﻀﻤﲑ ﰲ ﻛﻠﻤﺔ ) )‪ ( ¼çm¯RÎ‬ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺰﻧﺎ ‪ ،‬ﻭﻳﻌﻮﺩ ﺃﻳﻀﺎﹰ ﺇﱃ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﻟﺰﻧﺎ ) ﻛﺎﻟﻘﺒﻠﺔ‬
‫ﻭﻏﲑ ﺫﻟﻚ ( ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﻜﻞﹼ ﻣﺎ ﻳﺴﺒﻖ ﻓﻌﻞ ﺍﻟﺰﻧﺎ ) ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﳉﻤﺎﻉ ( ﻫﻮ ﻓﺎﺣﺸﺔ ‪..‬‬
‫ﻭﺭﻭﺡ ﺍﳌﻌﲎ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﺍﳌﺰﻋﻮﻡ ﻧﺴﺨﻬﻤﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻔﺎﺣﺸﺔ ﺍﳌﻌﻨﻴ‪‬ﺔ ‪‬ﻤﺎ‬
‫ﻫﻲ ﻣﺎ ﺩﻭﻥ ﺍﻟﺰﻧﺎ ‪ ،‬ﻭﻫﺬﺍ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻪ ﻣﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ‪..‬‬
‫‪ – ١‬ﻛﻠﻤﺔ ) ‪ ( šúüÏ?ù'tƒ‬ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺗﺮﺩ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥﹼ ﻫﻨﺎﻙ‬
‫ﻓﺎﺣﺸﺔﹰ ﺗ‪‬ﺆﺗﻰ ﺑﺸﻜﻞﹴ ﻣﺴﺘﻤﺮ‪ ، ‬ﻣﺜﻞ ﻗﻴﺎﻡ ﺑﺮﻧﺎﻣﺞ ﺭﻗﺺ ﰲ ﻣﻜﺎﻥ‪ ‬ﻣﺸﺒﻮﻩ ‪ ،‬ﻭﻣﺜﻞ ﻧﺰﻭﻝ‬
‫ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺍﻟﺸﺎﺭﻉ ﺑﻠﺒﺎﺱﹴ ﺳﺎﻓﺮﹴ ﻣﺜﲑﹴ ﻟﻠﻔﺎﺣﺸﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻭﻓﻖ ﻓﻌﻞﹴ‬
‫ﻣﺴﺘﻤﺮ‪ ‬ﻣ‪‬ﺸﺎﻫﺪ‪ ‬ﻳ‪‬ﺸﺎﻫﺪﻩ ﺍﻟﻨﺎﺱ ‪ ..‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﰲ ﺳﲔ ﺍﻟﻄﻠﺐ ﺍﻟﺪﺍﺧﻞ ﻋﻠﻰ ﻛﻠﻤﺔ )‬
‫‪ ( (#r߉Îhô±tFó™$$sù‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪( (#r߉Íky- bÎ*sù ( öNà6ZÏiB Zpyèt/ö‘r& £`ÎgøŠn=tã (#r߉Îhô±tFó™$$sù‬‬
‫‪ ،‬ﻧﺮﻯ ﺃﻥﱠ ﺍﻷﻣﺮ ﻳﺘﻌﻠﹼﻖ ﲟﺎ ﻫﻮ ﺩﻭﻥ ﺍﻟﺰﻧﺎ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﻢ‪ ‬ﻓﻌﻠﻪ ﺑﺸﻜﻞﹴ ﻣﺴﺘﻤﺮ‪ ‬ﻟﺪﺭﺟﺔ ﺃﻧ‪‬ﻪ ﻳﺘ ‪‬ﻢ‬
‫ﺗﺸﻜﻴﻞ ﳉﻨﺔ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﺨﺎﺹ ﻳﺬﻫﺒﻮﻥ ﻟﻠﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ‪ ..‬ﻓﺎﻟﻜﻠﻤﺔ )‬
‫‪٤٨٣‬‬ ‫‪‬‬
‫‪ ( (#r߉Îhô±tFó™$$sù‬ﲢﻤﻞ ﻣﻌﲎ ﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺗﺸﻜﻴﻞ ﳉﻨﺔ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﺨﺎﺹ‬
‫ﻟﻠﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ﺍﻟﱵ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧ‪‬ﻬﺎ ﺳﺘﺤﺪﺙ ‪ ،‬ﻛﻮ‪‬ﺎ ﲢﺪﺙ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻛﻤﺎ‬
‫ﺭﺃﻳﻨﺎ ) ‪ .. ( ( öNà6ZÏiB Zpyèt/ö‘r& £`ÎgøŠn=tã (#r߉Îhô±tFó™$$sù‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﺬﻫﺐ ﻫﺬﻩ ﺍﻟﻠﺠﻨﺔ ﻟﻠﺘﺄﻛﹼﺪ‬
‫ﻣﻦ ﺻﺤ‪‬ﺔ ﺍﻷﻣﺮ ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺻﺤﻴﺤﺎﹰ ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﺍﳌﺼﻮ‪‬ﺭﺓ ﻟﺬﻟﻚ ﺗﺄﰐ ﺑﺎﻟﺼﻴﻐﺔ ) ‪ ، ( (#r߉Íky- bÎ*sù‬ﻭﺫﻟﻚ ﺑﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( bÎ*sù‬ﻭﻟﻴﺲ‬
‫ﻛﻠﻤﺔ ) ﻓﺈﺫﹶﺍ ( ‪ ..‬ﻭﻛﻞﹼ ﺫﻟﻚ ﻳﻨﻔﻲ ﻛﻮﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺘﺤﺪ‪‬ﺙ ﻋﻦ ﻓﻌﻞ ﺍﻟﺰﻧﺎ ‪..‬‬
‫‪ – ٢‬ﻛﻠﻤﺔ ) ‪ ( $ygÏY»uŠÏ?ù'tƒ‬ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺮﺍﻫﺎ ﺃﻳﻀﺎﹰ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ –‬
‫ﺃﻳﻀﺎﹰ – ﻓﻌﻞ ﻓﺎﺣﺸﺔ ﻣﺴﺘﻤﺮ‪‬ﺓ ﻣ‪‬ﺸﺎﻫﺪﺓ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺯﻧﺎ ‪،‬‬
‫ﻓﺎﻟﺰﻧﺎ ﻟﻪ ﺃﺣﻜﺎﻣﻪ ﺍﻟﻮﺍﺿﺤﺔ ﺍﳉﻠﻴ‪‬ﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ – ٣‬ﻧﺮﻯ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺃﻥﱠ ﺍﻟﻼﰐ ﻳﺄﺗﲔ ﺍﻟﻔﺎﺣﺸﺔ ﺍﳌﻌﻨﻴ‪‬ﺎﺕ ﻓﻴﻬﺎ ﻫﻦ‪ ‬ﻣﻦ ﻧﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ‬
‫ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﳌﹸﺨﺎﻃﺒﲔ ﺑﻪ ‪ ،‬ﻭﺫﻟﻚ ﺑﺪﻟﻴﻞ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ، ( öNà6ͬ!$|¡ÎpS `ÏB‬ﰲ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ .. ( öNà6ͬ!$|¡ÎpS `ÏB spt±Ås»xÿø9$# šúüÏ?ù'tƒ ÓÉL»©9$#ur‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻓﺎﻟﻠﺬﺍﻥ ﻳﺄﺗﻴﺎﻥ ﻫﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ﳘﺎ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﳌﹸﺨﺎﻃﺒﲔ ﺑﻪ ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺪﻟﻴﻞ ﻛﻠﻤﺔ ) ‪ ( öNà6ZÏB‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪.. ( öNà6ZÏB $ygÏY»uŠÏ?ù'tƒ Èb#s%©!$#ur‬‬
‫ﺑﻴﻨﻤﺎ ﻋﻘﻮﺑﺔ ﻓﻌﻞ ﺍﻟﺰﻧﺎ ) ﺍﳉﻤﺎﻉ ( ﻧﺮﺍﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺃﻱ‪ ‬ﲣﺼﻴﺺ ‪) :‬‬
‫‪ ] ( ( ;ot$ù#y_ sps•($ÏB $yJåk÷]ÏiB 7‰Ïnºur ¨@ä. (#rà$Î#ô_$$sù ’ÎT#¨“9$#ur èpu‹ÏR#¨“9$#‬ﺍﻟﻨﻮﺭ ‪ ، [ ٢ :‬ﻓﺎﻟﺰﺍﱐ ﻭﺍﻟﺰﺍﻧﻴﺔ‬
‫ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ) ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺴﻠﻤﺎﹰ ﺃﻭ ﻏﲑ ﻣﺴﻠﻢ ( ﻋﻘﻮﺑﺘﻪ ﻣﺎﺋﺔ ﺟﻠﺪﺓ ‪..‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺎﻟﻨﺴﺎﺀ ﻏﲑ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻼﰐ ﻳﺮﺗﺒﻄﻦ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﺑﻌﻘﺪ ﻧﻜﺎﺡ ‪ ،‬ﻭﻳﻔﻌﻠﻦ ﻫﺬﻩ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ) ﺍﻟﱵ ﻫﻲ ﺩﻭﻥ ﺍﻟﺰﻧﺎ ( ‪ ،‬ﺣﻜﻤﻬﻦ ﻫﻮ ﻧﺼﻒ ﺣﻜﻢ ﻧﺴﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺣﲔ ﻳﻔﻌﻠﻦ‬
‫) ‪£`ÍköŽn=yèsù 7pt±Ås»xÿÎ/ šú÷üs?r& ÷bÎ*sù £`ÅÁômé& !#sŒÎ*sù‬‬ ‫ﺍﻟﻔﺎﺣﺸﺔ ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪٤٨٤‬‬ ‫‪‬‬
‫‪ ] ( 4 É>#x‹yèø9$# šÆÏB ÏM»oY|ÁósßJø9$# ’n?tã $tB ß#óÁÏR‬ﺍﻟﻨﺴﺎﺀ ‪ .. [ ٢٥ :‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﻨﻔﻲ‬
‫ﻛﻮﻥ ﺍﳌﺴﺄﻟﺔ ﻣﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﺰﻧﺎ ‪ ،‬ﻓﺤﻜﻢ ﻓﻌﻞ ﺍﻟﺰﻧﺎ ﻭﺍﺿﺢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻮ ﺣﻜ ‪‬ﻢ‬
‫ﻭﺍﺣﺪ‪ ‬ﻟﻠﺠﻤﻴﻊ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﺳﻮﺍﺀٌ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻡ ﻟﻐﲑﻫﻢ ‪ ..‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﺫﻟﻚ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ‬
‫ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺮﺍﺑﻌﺔ ) ﺍﳊﻜﻤﺔ ﺍﳌﻄﻠﻘﺔ ( ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺟﺮﻱﺀ ( ‪ ..‬ﻓﻘﺪ ﺑﻴ‪‬ﻨﺖ ﺃﻥﱠ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺒﻴﺪ ﻭﻣﻠﻚ ﺍﻟﻴﻤﲔ ﻛﻤﺎ ﰎﹼ ﺗﺄﻃﲑﻫﺎ ﻓﻘﻬﻴ‪‬ﺎﹰ ﻳﻨﻘﻀﻬﺎ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻲ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﰎﹼ ﺍﻓﺘﺮﺍﺅﻩ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ – ٤‬ﺇﻥﱠ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﻔﺘﻮﺣﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ‪، ( ( $yJèdrèŒ$t«sù öNà6ZÏB $ygÏY»uŠÏ?ù'tƒ Èb#s%©!$#ur‬‬
‫ﺗﺪﻝﱡ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻔﺎﺣﺸﺔ ﺍﳌﻌﻨﻴ‪‬ﺔ ﻟﻴﺴﺖ ﺃﻣﺮﺍﹰ ﳏﺪ‪‬ﺩﺍﹰ ﺑﻌﻴﻨﻪ ﻛﺎﻟﺰﻧﺎ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﻤﺎﻉ ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﺣﺪ‪‬ﻩ ﻭﺍﺿﺢ‪ ‬ﻭﺑﻴ‪‬ﻦ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( ( $yJèdrèŒ$t«sù‬ﲢﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻣﺘﺤﺮ‪‬ﻛﺔ‬
‫ﳊﺎﻻﺕ ﻋﺪﻳﺪﺓ ‪ ،‬ﲝﻴﺚ ﺗﻜﻮﻥ ﻋﻘﻮﺑﺔ ﻛﻞﱢ ﺣﺎﻟﺔ ﻣﺘﻨﺎﺳﺒﺔ ﻣﻊ ﺩﺭﺟﺔ ﺍﻟﻔﺎﺣﺸﺔ ﺍﳌﺮﺗﻜﺒﺔ ‪‬ﺎ ‪..‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝﹼ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﺴﺄﻟﺔ ﻭﺍﺳﻌﺔ ﻭﻟﻴﺴﺖ ﳏﺼﻮﺭﺓ ﺑﺎﻟﺰﻧﺎ ﻛﻤﺎ ﺫﻫﺐ ﻣﻘﺮ‪‬ﻭ ﻣﺴﺄﻟﺔ‬
‫ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ‪..‬‬
‫ﻭﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﲣﺺ‪ ‬ﺍﻟﻨﺴﺎﺀ ] ﺣﻴﺚ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ ) ‪ ( ÓÉL»©9$#ur‬ﺍﻟﱵ ﻫﻲ ﲨﻊ ﻟﻜﻠﻤﺔ )‬
‫ﺍﻟﱵ ( ﺍﳋﺎﺻ‪‬ﺔ ﺑﺎﻹﻧﺎﺙ [ ‪ ،‬ﻻ ﲢﻤﻞﹸ ﺣ‪‬ﻜﻤﺎﹰ ﺑﺎﳊﺪ‪ .. ‬ﻓﺎﳊﺪ‪ ‬ﻫﻨﺎ ) ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻳﺬﺍﺀ ( ﻫﻮ‬
‫ﺫﺍﺗﻪ ﻟﻠﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺍﻟﻠﺬﻳﻦ ﻳﺄﺗﻴﺎﻥ ﻫﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ..‬ﻓﺎﻵﻳﺔ‬
‫ﺍﻷﻭﱃ ﺗ‪‬ﺒﻴ‪‬ﻦ ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺗﺄﰐ ﻫﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ) ﺍﻟﱵ ﻫﻲ ﻣﺎ ﺩﻭﻥ ﺍﻟﺰﻧﺎ ( ﰲ ﺍ‪‬ﺘﻤﻊ‬
‫ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻭﻛﻴﻒ ﺃﻥﱠ ﻋﺰﳍﺎ ﻋﻦ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻭﺣﺪ‪ ‬ﺣﺮﻛﺘﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﺇﻣﺴﺎﻛﻬﺎ ﰲ ﺍﻟﺒﻴﺖ‬
‫ﻫﻮ ﺧﲑ‪ ‬ﳍﺎ ﻭﻟﻠﻤﺠﺘﻤﻊ ‪ ،‬ﺣﺘ‪‬ﻰ ﻻ ﺗﺸﻴﻊ ﺍﻟﻔﺎﺣﺸﺔ ‪ ،‬ﻭﺇﻥﱠ ﺍﻟﺴﺒﻴﻞ ﳍﺎ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﻋﺰﻟﺘﻬﺎ‬
‫ﻫﺬﻩ ﻫﻮ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺸﺮﻋﻲ ﺃﻭ ﺃﻥ ﺗ‪‬ﺼﺒﺢ‪ ‬ﺳﻠﻴﻤﺔ ﺍﻟﺴﻠﻮﻙ ﺻﺎﳊﺔ ﻟﺒﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﺴﻠﻴﻢ ‪..‬‬
 ‫‪٤٨٥ ‬‬
‫ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﲢﻤﻞ ﺣﻜﻤﺎﹰ ﺑﺎﳊﺪ‪ ‬ﳌﻦ ﻳﺄﰐ ﻫﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ) ﺍﻟﱵ ﻫﻲ ﻣﺎ ﺩﻭﻥ ﺍﻟﺰﻧﺎ (‬
‫( ﺗﻌﲏ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ‪ ،‬ﻭﻗﺪ ﻏﻠﺐ ﻟﻔﻆ‬ ‫‪Èb#s%©!$#ur‬‬ ‫ﺳﻮﺍﺀ ﻟﻠﺮﺟﻞ ﺃﻭ ﻟﻠﻤﺮﺃﺓ ‪ ،‬ﻓﻜﻠﻤﺔ )‬
‫ﺍﳌﺬﻛﱠﺮ ‪ ..‬ﻭﺇﻥﱠ ﺇﻓﺮﺍﺩ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻟﻠﻨﺴﺎﺀ ﻓﻘﻂ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺮﺟﺎﻝ ﻓﻘﻂ ‪ ،‬ﻓﺎﻵﻳﺔ‬
‫ﺍﻷﻭﱃ ﻻ ﲢﻤﻞ ﺣ‪‬ﻜﻤﺎﹰ ﻣ‪‬ﻘﺎﺑﻼﹰ ﻟﻠﺤﻜﻢ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﲢﻤﻞ ﺃﻣﺮﺍﹰ‬
‫ﲝﺪ‪ ‬ﺣﺮﻛﺔ ﺍﻟﻼﰐ ﻳﺄﺗﲔ ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﺣﺘ‪‬ﻰ ﻻ ﺗﺸﻴﻊ ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ‪..‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﲢﻤﻞ ﺣﻜﻢ ﺍﳊﺪ‪ ‬ﻭﺍﻟﻌﻘﻮﺑﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ‪ ،‬ﻓﺎﳊﺪ‪‬‬
‫ﻫﻮ ﺍﳊﺪ‪ ‬ﺳﻮﺍﺀ ﻟﻠﺮﺟﻞ ﺃﻡ ﻟﻠﻤﺮﺃﺓ ‪ ،‬ﻓﻠﻠﻤﺮﺃﺓ ﻣﻦ ﺍﳊﻘﻮﻕ ﻣﺜﻞ ﻣﺎ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺍﻟﺪﺭﺟﺔ ﺍﻟﱵ ﻳﺘﻤﻴ‪‬ﺰ‬
‫‪‬ﺎ ﺍﻟﺮﺟﻞ ﻟﻴﺴﺖ ﰲ ﺍﳊﻘﻮﻕ ﻭﺍﳊﺪﻭﺩ ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﰲ ﺍﻟﻘﻮ‪‬ﺍﻣﺔ ﻭﺍﳌﺴﺆﻭﻟﻴ‪‬ﺔ ﻭﺍﻹﻧﻔﺎﻕ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻟﻴﺲ ﻋﻄﺎﺀً ﻟﻠﺮﺟﻞ ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺗﻜﻠﻴﻒ ﻭﻣﺴﺆﻭﻟﻴ‪‬ﺔ ‪..‬‬
‫) ‪ ] ( 3 ×py_u‘yŠ £`ÍköŽn=tã ÉA$y_Ìh•=Ï9ur 4 Å$rá•÷èpRùQ$$Î/ £`ÍköŽn=tã “Ï%©!$# ã@÷WÏB £`çlm;ur‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٢٨ :‬‬

‫‪(#qà)xÿRr& !$yJÎ/ur <Ù÷èt/ 4’n?tã óOßgŸÒ÷èt/ ª!$# Ÿ@žÒsù $yJÎ/ Ïä!$|¡ÏiY9$# ’n?tã šcqãBº§qs% ãA%y`Ìh•9$#‬‬ ‫)‬
‫‪ ] ( 4 öNÎgÏ9ºuqøBr& ô`ÏB‬ﺍﻟﻨﺴﺎﺀ ‪[ ٣٤ :‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﻻ ﲢﻤﻼﻥ ﺃﺣﻜﺎﻣﺎﹰ ﻣﺮﺣﻠﻴ‪‬ﺔ ﻟﺰﻣﻦﹴ ﳏﺪ‪‬ﺩ‪ ‬ﰒﹼ ﻧ‪‬ﺴﺨﺘﺎ‬
‫ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪ ..‬ﺑﻞ ﳘﺎ ﺁﻳﺘﺎﻥ ﻣﺘﻌﺎﺿﺪﺗﺎﻥ ﻣﺘﻜﺎﻣﻠﺘﺎﻥ ﻣﻊ ﺑﺎﻗﻲ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻭﺃﺣﻜﺎﻣﻬﻤﺎ ﺻﺎﳊﺔ ﻟﻜﻞﹼ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫‪ ..‬ﻭﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ‪..‬‬
‫) ‪y7Ï9ºsŒ 4 Zps%y‰|¹ óOä31uqøgwU ô“y‰tƒ tû÷üt/ (#qãBÏd‰s)sù tAqß™§•9$# ãLäêø‹yf»tR #sŒÎ) (#þqãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬

‫‪tû÷üt/ (#qãBÏd‰s)è? br& ÷Läêø)xÿô©r&uä ÇÊËÈ îLìÏm§‘ Ö‘qàÿxî ©!$# ¨bÎ*sù (#r߉ÅgrB óO©9 bÎ*sù 4 ã•ygôÛr&ur ö/ä3©9 ׎ö•yz‬‬

‫‪(#qè?#uäur no4qn=¢Á9$# (#qßJŠÏ%r'sù öNä3ø‹n=tæ ª!$# z>$s?ur (#qè=yèøÿs? óOs9 øŒÎ*sù 4 ;M»s%y‰|¹ óOä31uqøgwU ô“y‰tƒ‬‬

‫‪ ] ( tbqè=yJ÷ès? $yJÎ/ 7Ž•Î7yz ª!$#ur 4 ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr&ur no4qx.¨“9$#‬ﺍ‪‬ﺎﺩﻟﺔ ‪[ ١٣ – ١٢ :‬‬

 ‫‪٤٨٦ ‬‬
‫ﻗﺎﻟﻮﺍ ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺃﻭﺟﺒﺖ ﳌﻦ ﻳﻨﺎﺟﻲ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺗﻘﺪﱘ ﺻﺪﻗﺔ ﺑﲔ ﻳﺪﻱ ﳒـﻮﺍﻩ ‪..‬‬
‫ﻭﳌﹼﺎ ﺷ‪‬ﻖ‪ ‬ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﻌﻔﻴﻬﻢ ﻣﻦ ﻫـﺬﻩ ﺍﻟﺼـﺪﻗﺔ ‪،‬‬
‫ﻓﻜﺎﻧﺖ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﻧﺎﺳﺨﺔ ﻟﻶﻳﺔ ﺍﻷﻭﱃ ‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇﻥﱠ ﻫـﺬﻩ ﺍﻟﺼـﺪﻗﺔ‬
‫ﻣﻨﺴﻮﺧﺔ ﺑﻔﺮﻳﻀﺔ ﺍﻟﺰﻛﺎﺓ ‪..‬‬
‫ﺇﻥﱠ ﺍﻵﻳﺘﲔ ﺍﻟﻨﺎﺳﺨﺔ ﻭﺍﳌﻨﺴﻮﺧﺔ ﻋﻠﻰ ﺯﻋﻤﻬﻢ ﻣﺘ‪‬ﺼﻠﺘﺎﻥ ﰲ ﺍﻟﺘﻼﻭﺓ ﻭﰲ ﺭﺳـﻢ ﺻـﻮﺭﺓ‬
‫ﺍﻷﺣﻜﺎﻡ ﺍﶈﻤﻮﻟﺔ ‪‬ﻤﺎ ‪ ،‬ﻭﳘﺎ ﻣﺘﻌﺎﺿﺪﺗﺎﻥ ﰲ ﺗﺼﻮﻳﺮ ﺗﻠﻚ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭﻻ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ‬
‫ﻛﻤﺎ ﺗﻮﻫ‪‬ﻤﻮﺍ ‪..‬‬
‫ﻭﻓﻀﻼﹰ ﻋﻦ ﻛﻮﻥ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺴﺦ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪ ..‬ﻟـﻮ‬
‫ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( 4 ã•ygôÛr&urö/ä3©9׎ö•yzy7Ï9ºsŒ‬ﻟﺮﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﺗﻨﻔﻲ ﺍﻟﻨﺴﺦ‪ ‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣـﻦ‬
‫ﺃﺳﺎﺳﻪ ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﻨﺴﺦ ﻣﺎ ﻫﻮ ﺧﲑ ﻭﺃﻃﻬﺮ ﻟﻠﻤﺆﻣﻨﲔ ‪..‬‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻟﺮﺃﻳﻨﺎ ﺃﻧ‪‬ﻬﺎ ﺗ‪‬ﺨﺎﻃﺐ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﺸﻔﻘﻮﻥ ﻣﻦ‬
‫ﺗﻘﺪﱘ ﺍﻟﺼﺪﻗﺔ ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺘﻄﻮ‪‬ﻉ ‪‬ﺎ ‪ ،‬ﻭﻫﺆﻻﺀ ﻋﻠﻰ ﻧﻮﻋﲔ ‪:‬‬
‫‪ – ١‬ﻧﻮﻉ‪ ‬ﻳﺴﺘﻄﻴﻊ ﺗﻘﺪﳝﻬﺎ ‪ ،‬ﻭﻫﺆﻻﺀ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻄﻮ‪‬ﻉ ﻫﻮ ﺧﲑ‪ ‬ﻟﻜﻢ‬
‫ﻭﺃﻃﻬﺮ ) ‪.. ( 4 ã•ygôÛr&urö/ä3©9׎ö•yzy7Ï9ºsŒ‬‬
‫‪ – ٢‬ﻭﻧﻮﻉ‪ ‬ﻳﺮﻳﺪ ﺍﻟﺘﻄﻮ‪‬ﻉ ‪‬ﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻭﻟﻜﻨ‪‬ﻪ ﻻ ﳚﺪﻫﺎ ‪ ،‬ﻭﻫﺆﻻﺀ ﻳ‪‬ﺨﺎﻃﺒﻬﻢ ﺍﷲ ﺗﻌـﺎﱃ‬
‫) ‪(îLìÏm§‘Ö‘qàÿxî©!$#¨bÎ*sù(#r߉ÅgrBóO©9bÎ*sù‬‬ ‫ﺑﺄﻧ‪‬ﻬﻢ ﻏﲑ ﻣﻜﻠﹼﻔﲔ ‪‬ﺎ ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﺳﻴﻐﻔﺮ ﳍﻢ ﻭﻳﺮﲪﻬﻢ‬
‫‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ﺍﳌﻌﻨﻴ‪‬ﻮﻥ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﻨﻮﻋﻴﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ‪ ،‬ﻭﻟﻜﻦ ﻣﻨﻬﻢ‬
‫ﻣﻦ ﳚﺪ‪ ‬ﻣﺎ ﻳ‪‬ﻘﺪ‪‬ﻣ‪‬ﻪ‪ ‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﳚﺪ‪ ، ‬ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﺼﻴﺎﻏﺔﹶ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔﹶ ‪‬ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫ﺗﺄﰐ ﺑﻜﻠﻤﺔ ) ‪ ( bÎ*sù‬ﻭﻟﻴﺲ ﻛﻠﻤﺔ ) ﻓﺈﺫﺍ ( ‪، ( îLìÏm§‘ Ö‘qàÿxî ©!$# ¨bÎ*sù (#r߉ÅgrB óO©9 bÎ*sù ) :‬‬
‫ﲟﻌﲎ ﺃﻥﱠ ﻣﻦ ﻻ ﳚﺪﻭﻥ ﻣﺎ ﻳﻘﺪ‪‬ﻣﻮﻧﻪ ﻣﻊ ﻭﺟﻮﺩ ﺇﺭﺍﺩﺓ ﺍﻟﺘﻘﺪﱘ ﻋﻨﺪﻫﻢ ) ﻭﻫﻢ ﺟﺰﺀ ﳑ‪‬ﺎ ﻳﺮﻳﺪﻭﻥ‬
 ‫‪٤٨٧ ‬‬
‫ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ( ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﳍﻢ ﻭﻳﺮﲪﻬﻢ ‪ ..‬ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﲨﻴﻌﺎﹰ ﰲ ﺻﻒ‪‬‬
‫ﻭﺍﺣﺪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻔﻌﻞ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻟﻮﺭﺩﺕ ﻛﻠﻤﺔ ) ﻓﺈﺫﺍ ( ﺑﺪﻝ ﻛﻠﻤﺔ ) ‪.. ( bÎ*sù‬‬
‫ﻓﻜﻠﻤﺔ ﻓﺈﻥ ﺗ‪‬ﺨﺎﻃﺐ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ) ﻭﻫﻢ ﺟﺰﺀ ﳑ‪‬ﻦ ﻳﺮﻳﺪﻭﻥ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ( ﺍﻟﺬﻳﻦ ﻻ‬
‫ﳚﺪﻭﻥ ﻣﺎ ﻳﻘﺪ‪‬ﻣﻮﻧﻪ ﰲ ﺫﻟﻚ ‪..‬‬
‫ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﺎ ﻧﺎﺳﺨﺔ ﳍﺎ ﲢﻤﻞ ﺣ‪‬ﻜﻤﺎﹰ ﻣ‪‬ﻜﻤ‪‬ﻼﹰ ﻟﻶﻳﺔ ﺍﻷﻭﱃ ‪ ،‬ﻭﻻ ﲢﻤﻞ‬
‫ﺣ‪‬ﻜﻤﺎﹰ ﻳ‪‬ﻨﺎﻗﻀﻪ ﻭﻳﻨﺴﺨﻪ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪ ..‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻻ ﺗﻘﻮﻝ ) ﻻ ﺗﻘﺪ‪‬ﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﳒﻮﺍﻛﻢ‬
‫ﺻﺪﻗﺎﺕ ( ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﺎ ﺗ‪‬ﺨﺎﻃﺐ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺸﻔﻘﻮﻥﹶ ﲞﻼﹰ ﻭﺧﻮﻓﺎﹰ ﻣﻦ ﺗﻘﺪﱘﹺ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ‪،‬‬
‫ﻓﺎﻟﻌﺒﺎﺭﺓ ) ‪ ( (#qè=yèøÿs? óOs9 øŒÎ*sù‬ﻻ ﺗ‪‬ﺸﲑ ﳎﺮ‪‬ﺩ ﺇﺷﺎﺭﺓ ﻟﻠﻨﻬﻲ ﻋﻦ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ‪ ،‬ﺑﻞ ﻓﻴﻬﺎ‬
‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﱠ ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻡ ﺑﻔﻌﻞ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ‪ ،‬ﻭﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﺄﻥﱠ ﺫﻟﻚ ﻫﻮ ﺧﲑ‪ ‬ﳍﻢ ﻭﺃﻃﻬﺮ ‪..‬‬
‫ﺇﺫﺍﹰ ‪ ..‬ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗ‪‬ﺨﺎﻃﺐ‪ ‬ﺍﳉﻤﺎﻋﺔ ﺍﻟﺬﻳﻦ ﻻ ﺗ‪‬ﻮﺟﺪ ﻋﻨﺪﻫﻢ ﺇﺭﺍﺩﺓ ﻟﺘﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ‪،‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﻔﻌﻠﻮﻥ ﻫﺬﻩ ﺍﻟﻘﹸﺮﰉ ‪ ،‬ﻭﻫﺆﻻﺀ ﲨﻴﻌ‪‬ﻬﻢ ﻳﺘ‪‬ﺼﻔﻮﻥﹶ ﺑﹺﻬﺬﻩ ﺍﻟﺼﻔﺔ ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﺑﻴﻨﻬﻢ‬
‫ﻣﻦ ﻳﻔﻌﻞﹸ ﻣﺎ ﻳﻔﻌﻠﹸﻪ‪ ‬ﺍﻟﺬﻳﻦ ﺗﻌﻨﻴﻬﻢ ﺍﻵﻳﺔﹸ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﺑﻞ ﻻ ﺗ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻋﻨﺪﻫﻢ ﺇﺭﺍﺩﺓﹲ ﻟﺘﻘﺪﱘﹺ ﻫﺬﻩ‬
‫ﺍﻟﺼﺪﻗﺔ ‪ ،‬ﻓﻬﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻔﻌﻞ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻧﻮﻉ ﻭﺍﺣﺪ ‪ ،‬ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺼﻴﺎﻏﺔﹶ‬
‫‪ª!$# z>$s?ur (#qè=yèøÿs? óOs9 øŒÎ*sù‬‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺗﺄﰐ ﺑﻜﻠﻤﺔ ) ‪ ( øŒÎ*sù‬ﻭﻟﻴﺲ ﺑﻜﻠﻤﺔ ) ﻓﺈﻥﹾ ( ‪) ..‬‬
‫‪( tbqè=yJ÷ès? $yJÎ/ 7Ž•Î7yz ª!$#ur 4 ¼ã&s!qß™u‘ur ©!$# (#qãè‹ÏÛr&ur no4qx.¨“9$# (#qè?#uäur no4qn=¢Á9$# (#qßJŠÏ%r'sù öNä3ø‹n=tæ‬‬
‫‪ ..‬ﻓﻜﻠﻤﺔ ) ‪ ( øŒÎ*sù‬ﻫﻲ ﺧﻄﺎﺏ‪ ‬ﻟﻠﺠﻤﻴﻊ ﻭﻟﻴﺲ ﳉﺰﺀٍ ﻣﻨﻬﻢ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﻨﺺ‪ ‬ﺍﳌﹸﺼﻮ‪‬ﺭ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻷﻣﺮ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺮﺳﺎﻟﺔ ‪ ،‬ﻭﻟﻴﺲ‬
‫‪ãLäêø‹yf»tR #sŒÎ) (#þqãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﺑﺎﳉﺎﻧﺐ ﺍﻟﺸﺨﺼﻲ‪ ‬ﻟﻠﻨﱯ‪ ، r ‬ﻭﻟﻴﺲ ﲜﺎﻧﺐ ﺍﻟﻨﺒﻮ‪‬ﺓ )‬
‫‪ ، ( 4 Zps%y‰|¹ óOä31uqøgwU ô“y‰tƒ tû÷üt/ (#qãBÏd‰s)sù tAqß™§•9$#‬ﻓﻜﻠﻤﺔ ) ‪ ( tAqß™§•9$#‬ﻭﺍﺿﺤﺔ ﺟﻠﻴ‪‬ﺔ ﰲ‬
 ‫‪٤٨٨ ‬‬
‫ﻛﻮﻥ ﺍﳌﺴﺄﻟﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻛﻤﻨﻬﺞ ‪ ..‬ﻭﻫﺬﺍ ﻳ‪‬ﻌﻄﻲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺇﻃﻼﻗﺎﹰ ﻳﺘﺠﺎﻭﺯ ﺍﻹﻃﺎﺭ‬
‫ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﺬﻱ ﺣﺼﺮﻭﺍ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻪ ‪ ،‬ﻭﳑ‪‬ﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻫﻮ ﻣﻄﻠﻊ ﻫﺬﺍ ﺍﻟﻨﺺ‪) ‬‬
‫( ﺍﻟﺬﻱ ﻫﻮ ﺧﻄﺎﺏ‪ ‬ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ ‪ ..‬ﻭﻫﺬﺍ –‬ ‫‪(#þqãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬

‫ﺇﺿﺎﻓﺔ ﳌﺎ ﺑﻴ‪‬ﻨﺎ ﰲ ﺗﻔﺴﲑ ﻫﺬﺍ ﺍﻟﻨﺺ – ﻳﺆﻛﹼﺪ ﺃﻥﱠ ﺗﻔﺴﲑ ﻣﻘﺮ‪‬ﻱ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﳍﺬﺍ ﺍﻟﻨ ‪‬‬
‫ﺺ‬
‫ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ ‪ ،‬ﻭﺃﻥﱠ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﻢ ﻟﺪﻻﻻﺕ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺇﺩﺭﺍﻛﺎﹰ ﺳﻠﻴﻤﺎﹰ ﻛﺎﻥ ﺩﺍﻓﻌﺎﹰ ﻟﻠﺰﻋﻢ‬
‫ﺑﺘﻮﻫ‪‬ﻢ ﺍﻟﻨﺴﺦ ﺍﻟﺬﻱ ﺯﻋﻤﻮﻩ ‪..‬‬
‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬
‫ﻫﺬﻩ ﻫﻲ – ﺣﺴﺐ ﻣﺎ ﺃﺭﻯ – ﺃﻫﻢ‪ ‬ﻣﺎ ﳛﺘﺠ‪‬ﻮﻥ ﺑﻪ ﰲ ﻭﻗﻮﻉ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻓﺈﻥﱠ ﺃﻱ‪ ‬ﺁﻳﺘﲔ – ﻧﺎﺳﺨﺔ ﻭﻣﻨﺴﻮﺧﺔ ﻋﻠﻰ ﺯﻋﻤﻬﻢ –‬
‫ﻳﺘﺼﻮ‪‬ﺭﻭﻥ ﺃﻧ‪‬ﻬﻤﺎ ﲢﻤﻼﻥ ﺃﺣﻜﺎﻣﺎﹰ ﻣﺘﺼﺎﺩﻣﺔ ﰲ ﻣﺴﺄﻟﺔ ﻣﺎ ‪ ،‬ﳘﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻣ‪‬ﺎ ﻣﺘﻜﺎﻣﻠﺘﺎﻥ‬
‫ﻣﺘﻌﺎﺿﺪﺗﺎﻥ ﰲ ﺗﺼﻮﻳﺮ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻥﱠ ﻛﻼﹰ ﻣﻨﻬﻤﺎ ﺗ‪‬ﺼﻮ‪‬ﺭ ﻣﺴﺄﻟﺔ ﳍﺎ ﺇﻃﺎﺭﻫﺎ‬
‫ﺍﻟﺬﻱ ﳝﻴ‪‬ﺰﻫﺎ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗ‪‬ﺼﻮ‪‬ﺭﻫﺎ ﺍﻵﻳﺔ ﺍﻷُﺧﺮﻯ ‪..‬‬
‫ﻭﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻻ ﺍﳊﺼﺮ ‪،‬‬
‫ﻭﻋﻦ ﻛﺘﺎﺏ ) ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻟﻺﻣﺎﻡ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﻫﺒﺔ ﺍﷲ ﺑﻦ‬
‫ﺳﻼﻣﺔ ‪ ،‬ﺍﳌﺘﻮﻓﹼﻰ ﺳﻨﺔ ) ‪ ( ٤١٠‬ﻫﺠﺮﻱ ‪ ،‬ﺿﺒﻂ ﻣﻮﻓﻖ ﻓﻮﺯﻱ ﺍﳉﱪ ‪ ،‬ﺗﻘﺪﱘ ﺍﻟﺸﻴﺦ ﻋﺒﺪ‬
‫ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ ‪ ،‬ﺯﻋﻤﻮﺍ ﺃﻥﱠ ) ‪ ( ١٢٤‬ﺁﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻧﺴﺨﺘﻬﺎ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‬
‫ﺍﻟﱵ ﲰ‪‬ﻮﻫﺎ ﺁﻳﺔ ﺍﻟﺴﻴﻒ ‪..‬‬
‫‪óOèdrä‹äzur óOèdqßJ›?‰y`ur ß]ø‹ym tûüÏ.ÎŽô³ßJø9$# (#qè=çGø%$$sù ãPã•çtø:$# ã•åkô-F{$# y‡n=|¡S$# #sŒÎ*sù‬‬ ‫)‬
‫‪no4qŸ2¨“9$# (#âqs?#uäur no4qn=¢Á9$# (#qãB$s%r&ur (#qç/$s? bÎ*sù 4 7‰|¹ó•sD ¨@à2 öNßgs9 (#r߉ãèø%$#ur öNèdrçŽÝÇôm$#ur‬‬

‫‪ ] ( ÒO‹Ïm§‘ Ö‘qàÿxî ©!$# ¨bÎ) 4 öNßgn=‹Î;y™ (#q•=yÜsù‬ﺍﻟﺘﻮﺑﺔ ‪[ ٥ :‬‬

 ٤٨٩ 
، ‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ﺑﺎﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻌﺾ‬، ‫ ﻣﺴﺎﺋﻞ ﻭﺃﺣﻜﺎﻣﺎﹰ ﻣﺴﺘﻘﻠﹼﺔﹰ ﲤﺎﻣﺎﹰ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬‫ﺭ‬‫ﺼﻮ‬‫ﻟﺮﺃﻳﻨﺎﻫﺎ ﺗ‬
.. ‫ﺬﻩ ﺍﻵﻳﺔ‬ ‫ﻬﺎ ﻣﻨﺴﻮﺧﺔ‬‫ﺔ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺃﻧ‬‫ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‬
[ ٨٣ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬$YZó¡ãm Ĩ$¨Y=Ï9 (#qä9qè%ur )

[ ٩٩ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬3 à÷»n=t6ø9$# žwÎ) ÉAqß™§•9$# ’n?tã $¨B )

١٠٤ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬7á‹Ïÿpt¿2 Nä3ø‹n=tæ O$tRr& !$tBur 4 $ygøŠn=yèsù }‘ÏJtã ô`tBur ( ¾ÏmÅ¡øÿuZÎ=sù uŽ|Çö/r& ô`yJsù )
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[ ١٠٩ : ‫ ( ] ﻳﻮﻧﺲ‬4 ª!$# zNä3øts† 4Ó®Lym ÷ŽÉ9ô¹$#ur )

[ ٤٠ : ‫ ( ] ﺍﻟﺮﻋﺪ‬à÷»n=t6ø9$# š•ø‹n=tã $yJ¯RÎ*sù )

[ ٨٥ : ‫ ( ] ﺍﳊﺠﺮ‬Ÿ@ŠÏJpgø:$# yxøÿ¢Á9$# Ëxxÿô¹$$sù )

[ ٨٩ : ‫ ( ] ﺍﳊﺠﺮ‬ÚúüÎ6ßJø9$# 㕃ɋ¨Z9$# $tRr& þ†ÎoTÎ) ö@è%ur )

4 ß`|¡ômr& }‘Ïd ÓÉL©9$$Î/ Oßgø9ω»y_ur ( ÏpuZ|¡ptø:$# ÏpsàÏãöqyJø9$#ur ÏpyJõ3Ïtø:$$Î/ y7În/u‘ È@‹Î6y™ 4’n<Î) äí÷Š$# )

[ ١٢٥ : ‫( ] ﺍﻟﻨﺤﻞ‬
[ ٧٥ : ‫ ( ] ﻣﺮﱘ‬4 #ƒ‰tB ß`»oH÷q§•9$# ã&s! ÷Šß‰ôJu‹ù=sù Ï's#»n=žÒ9$# ’Îû tb%x. `tB ö@è% )

[ ١٣٠ : ‫ ( ] ﻃﻪ‬tbqä9qà)tƒ $tB 4†n?tã ÷ŽÉ9ô¹$$sù )

[ ٦٨ : ‫ ( ] ﺍﳊﺞ‬tbqè=yJ÷ès? $yJÎ/ ãNn=÷ær& ª!$# È@à)sù x8qä9y‰»y_ bÎ)ur )

[ ٩٦ : ‫ ( ] ﺍﳌﺆﻣﻨﻮﻥ‬4 spy¥ÍhŠ¡¡9$# ß`|¡ômr& }‘Ïd ÓÉL©9$$Î/ ôìsù÷Š$# )

: ‫ ( ] ﺍﻟﺮﻭﻡ‬šcqãYÏ%qムŸw tûïÏ%©!$# š•¨Z¤ÿÏ‚tGó¡o„ Ÿwur ( ?Yym «!$# y‰ôãur ¨bÎ) ÷ŽÉ9ô¹$$sù )

[ ٦٠
‫‪٤٩٠‬‬ ‫‪‬‬
‫) ‪ ] ( öNßg1sŒr& ÷íyŠur tûüÉ)Ïÿ»uZßJø9$#ur tûïÍ•Ïÿ»s3ø9$# ÆìÏÜè? Ÿwur‬ﺍﻷﺣﺰﺍﺏ ‪[ ٤٨ :‬‬

‫) ‪ ] ( tbqè=yJ÷ès? $£Jtã ã@t«ó¡çR Ÿwur $oYøBt•ô_r& !$£Jtã šcqè=t«ó¡è? žw @è%‬ﺳﺒﺄ ‪[ ٢٥ :‬‬

‫) ‪ ] ( ¢ óOßgä9öqs% š•Râ“øts† Ÿxsù‬ﻳﺲ ‪[ ٧٦ :‬‬

‫) )‪ ] ( 3 šcqàÿÎ=tGøƒs† Ïm‹Ïù öNèd $tB ’Îû óOßgoY÷•t/ ãNä3øts† ©!$# ¨bÎ‬ﺍﻟﺰﻣﺮ ‪[ ٣ :‬‬

‫) ‪ ] ( ÎŽ•Î6s3ø9$# Çc’Í?yèø9$# ¬! ãNõ3çtø:$$sù‬ﻏﺎﻓﺮ ‪[ ١٢ :‬‬

‫) ‪ ] ( ß`|¡ômr& }‘Ïd ÓÉL©9$$Î/ ôìsù÷Š$# 4 èpy¥ÍhŠ¡¡9$# Ÿwur èpoY|¡ptø:$# “ÈqtGó¡n@ Ÿwur‬ﻓﺼ‪‬ﻠﺖ ‪[ ٣٤ :‬‬

‫) ‪ ] ( tbqç7É)s?ö••B Oßg¯RÎ) ó=É)s?ö‘$$sù‬ﺍﻟﺪﺧﺎﻥ ‪[ ٥٩ :‬‬

‫) ‪ ] ( #Y‘qàÿx. ÷rr& $¸JÏO#uä öNåk÷]ÏB ôìÏÜè? Ÿwur y7În/u‘ È/õ3ßÛÏ9 ÷ŽÉ9ô¹$$sù‬ﺍﻟﺪﻫﺮ ‪[ ٢٤ :‬‬

‫) &‪ ] ( tûüÉKÅ3»ptø:$# È/s3ômr'Î/ ª!$# }§øŠs9r‬ﺍﻟﺘﲔ ‪[ ٨ :‬‬

‫ﺇﻥﱠ ﻛﻞﱠ ﺇﻧﺴﺎﻥ‪ ‬ﺳﻠﻴﻢ ﺍﻟﻔﻄﺮﺓ ﳝﻠﻚ ﺑﺄﻋﻤﺎﻗﻪ ﺫﺭ‪‬ﺓ ﺍﺣﺘﺮﺍﻡ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻳﻄﹼﻠﻊ ﻋﻠﻰ‬
‫ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﻧﺴﺨﻬﺎ ‪ ،‬ﻳﻌﻠﻢ ﻛﻢ ﻫﻮ ﺣﺠﻢ ﺍﻟﻀﻼﻝ ﺍﻟﺬﻱ ﻣﻸ ﻧﻔﻮﺱ ﻣﻘﺮ‪‬ﻱ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻓﻜﻞﹼ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴ‪‬ﺔ ﲢﻤﻞ ﺭﲪﺔﹰ ﻭﺻﻔﺤﺎﹰ ﻭﳏﺒ‪‬ﺔ ﻟﻶﺧﺮﻳﻦ ‪ ،‬ﺇﻣ‪‬ﺎ ﺃﻧ‪‬ﻬﻢ ﻧﺴﺨﻮﻫﺎ‬
‫‪ ،‬ﺃﻭ ﺃﻧ‪‬ﻬﻢ ﺍﻟﺘﻔﻮﺍ ﻋﻠﻰ ﺩﻻﻻ‪‬ﺎ ‪ ،‬ﻟﻴﺼﻠﻮﺍ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﺇﱃ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻫﻮ‬
‫ﲢﺮﻳﻒ‪ ‬ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ﻭﻣﻦ ﺑﻌﺪ ﻣﻮﺍﺿﻌﻪ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ﻭ‪‬ﻫ‪‬ﻢ ‪ ،‬ﻭﺗﺼﻮ‪‬ﺭ‪ ‬ﺃﻋﻤﻰ ﺑﻮﺟﻮﺩ‬
‫ﺗﺼﺎﺩﻡ ﺑﲔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻣﺮﺩ‪ ‬ﺫﻟﻚ ﻫﻮ ﻓﺮﺽ ﺗﺼﻮ‪‬ﺭﺍﺕ‬
‫ﺍﻟﺒﺸﺮ ﻭﺃﻫﻮﺍﺋﻬﻢ ﻋﻠﻰ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ‪..‬‬

‫‪$‬‬ ‫‪$‬‬ ‫‪$‬‬

 ‫اﻟﺨﺎﺗ ﻤﺔ‬

‫ﺭﺃﻳﻨﺎ ﻋﱪ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﻛﻴﻒ ﻳﻠﺘﻘﻲ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺴﻠﻴﻢ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ ﻋﱪ‬
‫ﺇﻃﺎﺭ ﻣﻨﻬﺞ ﺍﻟﻜﻠﻴ‪‬ﺔ ) ‪ ، ( @@ä. ¾ÏmÎ/ $¨ZtB#uä‬ﻣﻊ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺼﺎﰲ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ‪ ،‬ﺍﻟﻠﺬﻳﻦ‬
‫ﻻ ﻳﻘﺒﻼﻥ ﲡﺰﺋﺔ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻗﺴﻤﲔ ﳐﺘﻠﻔﲔ ) ﻗﺴﻢ ﳏﻜﻢ ﻭﻗﺴﻢ ﻣﺘﺸﺎﺑﻪ ( ‪ ،‬ﻭﻻ‬
‫ﻳﻘﺒﻼﻥ ﺗﺼﻮ‪‬ﺭ ﻭﺟﻮﺩ ﺃﺣﻜﺎﻡ ﻣﺘﺼﺎﺩﻣﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻱ‪ ‬ﻣﺴﺄﻟﺔ ﻗﺮﺁﻧﻴ‪‬ﺔ ‪..‬‬
‫ﻓﺎﳌﻘﺪ‪‬ﻣﺔ ﺍﻟﱵ ﻳ‪‬ﻘﺮ‪‬ﻫﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ‪ ،‬ﻭﻫﻲ ﺗﻌﻠﱡﻖ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺼـﻔﺎﺕ ﺍﷲ ﺗﻌـﺎﱃ ‪،‬‬
‫ﺗﻘﺘﻀﻲ – ﺇﺿﺎﻓﺔ ﻟﻠﱪﻫﺎﻥ ﺍﻟﻌﻘﻠﻲ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎﻩ – ﻋﻘﻼﹰ ﻭﻭﺟﺪﺍﻧﺎﹰ ﻭﻓﻄﺮﺓ ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻛﻞﹼ ﻣﺎ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣ‪‬ﱰﱠﻩ ﻋﻦ ﺍﳊﺪﻭﺙ ﻭﺗﺼﺎﺩﻡ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ‪..‬‬
‫ﻭﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﻔﺼﻞ ﺍﻷﻭ‪‬ﻝ ﻭﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ﺍﳌﺘﻌﻠﹼـﻖ‬
‫ﺑﺼﻔﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻭﺍﻧﺘﻬﺎﺀ ﺑﺎﻟﻔﺼﻞ ﺍﻷﺧﲑ ﺍﻟﺬﻱ ﳛﻤﻞ ﺗﺒﻴﺎﻧﺎﹰ ﻟﺘﱰﻳﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺃﻭﻫﺎﻡ‬
‫ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻣﺔ ‪ ،‬ﻓﺈﻥﱠ ﲨﻴﻊ ﻋﻨﺎﺻﺮ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﻳﺮﺑﻄﻬﺎ ﺭﻭﺡ‪ ‬ﻭﺍﺣﺪ ﻻ ﻳﺘﺠﺰ‪‬ﺃ ‪،‬‬
‫ﻳﻨﻌﻜﺲ ﺍﻧﺴﺠﺎﻣﺎﹰ ﺗﺎﻣ‪‬ﺎﹰ ﻣﺎ ﺑﲔ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻘﺮﺁﱐ ﻣﻦ ﺟﻬﺔ ‪ ،‬ﻭﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻟﻮﺟـﺪﺍﻥ‬
‫ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴ‪‬ﺔ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﻟﺒﻨﺔﹲ ﰲ ﺑﻨﺎﺀ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﺃﻧﺎ ﻻ ﺃﺩ‪‬ﻋـﻲ ﺃﻧ‪‬ـﲏ‬
‫ﺃﻭﺟﺪﺕ ﺣﻘﻴﻘﺔﹰ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ‪ ،‬ﺇﻥﱠ ﻣﺎ ﺃﹸﺭﻳﺪ ﻗﻮﻟﻪ ﻫﻮ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ـﺔ – ﺑﻔﻀـﻞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻫﺪﺍﻳﺘﻪ – ﺃﺯﺍﺣﺖ ﺍﻟﺴﺘﺎﺭ ﻋﻦ ﺣﻘﺎﺋﻖ ﻣﻮﺟﻮﺩﺓ ﺃﺻﻼﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺃﺳﻘﻄﺖ ﻧﻘﻴﺾ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﳑ‪‬ﺎ ﻟﹸﺒ‪‬ﺲ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
 ‫‪٤٩٢ ‬‬
‫ﻭﺃﺭﺟﻮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﻣﻊ ﻣﺎ ﻫﺪﺍﱐ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ﰲ ﻛﺘﱯ ﺍﻷُﺧﺮﻯ ‪،‬‬
‫ﺩﺍﺧﻞ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺒﻮﻟﻪ ‪ ،‬ﻭﻣﻘﺪ‪‬ﻣﺔ ﻟﺘﻔﺴﲑ ﻛﺎﻣﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻔﺴﲑﺍﹰ ﻣﻨﻬﺠﻴ‪‬ﺎﹰ ﻣﻌﺘﻤﺪﺍﹰ‬
‫ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻘﺮﺁﱐﹼ ﻓﻬﻤﺎﹰ ﻋﻘﻠﻴ‪‬ﺎﹰ ﺻﺤﻴﺤﺎﹰ ‪..‬‬
‫ﻭﺃﺧﲑﺍﹰ ﺃﻗﻮﻝ ﳌﻦ ﻳ‪‬ﺨﺎﻟﻔﲏ ﺍﻟﺮﺃﻱ ﻣﺘﻌﺼ‪‬ﺒﺎﹰ ﻟﺮﺃﻳﻪ ‪ ..‬ﻫﻞ ﲣﹸﺎﻟﻔﲏ ﺍﻟﺮﺃﻱ ﻧﺘﻴﺠﺔ ﺍﻣﺘﻼﻛـﻚ‬
‫ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﻧﻘﻴﺾ ﺍﻷﺩﻟﹼﺔ ﺍﳌﹸﻘﺪ‪‬ﻣﺔ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﻛﺘﱯ ﺍﻷُﺧﺮﻯ ‪ ،‬ﺃﻡ ﲣﺎﻟﻔﲏ‬
‫ﺍﻟﺮﺃﻱ ﻷﻥﹼ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺗ‪‬ﺨﺎﻟﻒ ﻣﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺍﻟﺬﻳﻦ ﰎﹼ ﲢﻮﻳﻠﻬﻢ ﺇﱃ ﺃﺻﻨﺎﻡﹴ ﲢﻮﻝ‬
‫ﺑﲔ ﺍﻷﻋﲔ ﺍﻟﺒﺎﺣﺜﺔ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻷﺩﻟﹼﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘـﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ؟ ‪ ..‬ﲟﻌﲎ ﺁﺧﺮ ‪ ..‬ﻫﻞ ﺗ‪‬ﺨﺎﻟﻔﲏ ﺍﻟﺮﺃﻱ ‪‬ﺮ‪‬ﺩ ﺃﻧ‪‬ﲏ ﺃﻗﻮﻝ ﻣﺎ ﻻ ﺗﻘﻮﻝ ؟ ‪ ..‬ﻓﺎﻟﻔﺎﺭﻕ‬
‫ﻳﺎ ﺃﺧﻲ ﺑﲔ ﺍﻟﱪﻫﺎﻥ ﻣﻦ ﺟﻬﺔ ﻭﺑﲔ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ﻫﻮ ﻓﺎﺭﻕ‪ ‬ﻛﺒﲑ ‪ ،‬ﻭﻫﻮ‬
‫ﺫﺍﺗﻪ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳊﻖ‪ ‬ﻭﺍﻟﺒﺎﻃﻞ ‪..‬‬

‫‪ ‬‬
‫ﰎﹼ ﺑﻌﻮﻧﻪ ﺗﻌﺎﱃ ﻋﺎﻡ ‪ ١٤١٧‬ﻫﺠﺮﻱ‬
‫ﺍﳌﻮﺍﻓﻖ ‪ ١٩٩٧‬ﻣﻴﻼﺩﻱ‬
 ‫‪ ‬‬

‫‪‬‬
‫‪ ‬‬
‫‪‬‬
‫‪٧‬‬ ‫‪........................................................................................‬‬ ‫ﺍﳌﻘﺪﻣﺔ‬
‫‪ ‬‬
‫‪١٩‬‬ ‫‪...............................................................................‬‬ ‫ﺍﻟﻜﻼﻡ ﻭﺍﻟﻘﻮﻝ‬
‫‪٣٣‬‬ ‫‪......................................................................‬‬ ‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﺻﻔﺎ‪‬ﺎ‬
‫‪٦٥‬‬ ‫‪.................................................................................‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺮﰊ‬
‫‪٨٥‬‬ ‫‪.................................................................................‬‬ ‫ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ‬
‫‪٩٥‬‬ ‫‪........................................................‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ‬‬
‫‪١١٧‬‬ ‫‪.................................‬‬ ‫ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﺘﺎﻡ ﻟﻠﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﲜﺬﻭﺭﻫﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ‬
‫‪١٦٩‬‬ ‫‪...........................................................‬‬ ‫ﺃﲰﺎﺀ ﺍﻟﺬﺍﺕ ﻭﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ‬
‫‪١٨٩‬‬ ‫‪...................................‬‬ ‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﳌﻄﻠﻖ ﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻛﻠﻤﺎﺗﻪ‬
‫‪٢١٩‬‬ ‫‪..................................................‬‬ ‫ﺍﻗﺘﺮﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ‬
‫‪ ‬‬
‫‪٢٥٥‬‬ ‫‪.............................................................................‬‬ ‫ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪٢٧٧‬‬ ‫‪....................................................................‬‬ ‫ﻣﻨﻬﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺁﱐ‬
‫‪٣٣٧‬‬ ‫‪........................................................‬‬ ‫ﻣﻄﻠﻖ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﳐﺼﺼﻪ‬
‫‪٣٦١‬‬ ‫‪..............................................................‬‬ ‫ﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ‬
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‫‪ ‬‬
‫‪٤٠٩‬‬ ‫ﺍﳌﺰﻋﻮﻡ ‪.....................................................................‬‬ ‫ﻣﺎ ﻫﻮ ﺍﻟﻨﺴﺦ‬
‫‪٤١٥‬‬ ‫‪..................................‬‬ ‫ﺍﺳﺘﺤﺎﻟﺔ ﺣﺪﻭﺙ ﺍﻟﻨﺴﺦ ﺑﲔ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪٤٢٥‬‬ ‫‪...................................‬‬ ‫ﻣﺎ ﻫﻲ ﺣﺠﺠﻬﻢ ﻹﻗﺮﺍﺭ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‬
‫‪٤٤٣‬‬ ‫‪.....................................................................‬‬ ‫ﺣﻘﻴﻘﺔ ﻣﺎ ﺯ‪‬ﻋﻢ ﻧﺴﺨﻪ‬
‫‪٤٩١‬‬ ‫‪...................................................................................‬‬ ‫‪‬‬
‫‪٤٩٣‬‬ ‫‪................................................................................... ‬‬
 

 
 
 
 
 
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