قصة أصحاب القرية دروس وعبر بي دي إف
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Brahim Deyقصة أصحاب القرية دروس وعبر بي دي إف
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Brahim Dey@
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ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻـﺤﺒﻪ
ﺃﲨﻌﲔ ،ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ .
ﺃﻣﺎ ﺑﻌﺪ :
ﻚ ﻫـﺬﹶﺍ ﺍﹾﻟﻘﹸـﺮﺁ ﹶﻥ ﻭﺇِﻥ
ﺺ ِﺑﻤﺎ ﹶﺃ ﻭ ﺣﻴﻨﺎ ِﺇﹶﻟﻴ
ﺼ ِ
ﺴ ﻦ ﺍﹾﻟ ﹶﻘ
ﻚ ﹶﺃ ﺣ
ﺺ ﻋﹶﻠﻴ ﺤ ﻦ ﻧ ﹸﻘ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻧ
ﲔ{ ) (٣ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺖ ﻣِﻦ ﹶﻗﺒِﻠ ِﻪ ﹶﻟ ِﻤ ﻦ ﺍﹾﻟﻐﺎِﻓِﻠ
ﻛﹸﻨ
ﺺ ﻋﻠﻴﻚ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ -ﺃﺣﺴﻦ ﺍﻟﻘﺼﺺ ﺑﻮﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ،ﻭﺇﻥ ﻛﻨﺖ ﳓﻦ ﻧﻘ
١
ﻗﺒﻞ ﺇﻧﺰﺍﻟﻪ ﻋﻠﻴﻚ ﳌﻦ ﺍﻟﻐﺎﻓﻠﲔ ﻋﻦ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ،ﻻ ﺗﺪﺭﻱ ﻋﻨﻬﺎ ﺷﻴﺌﹰﺎ.
ﻭﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻘﹶﺼﺺ ﺃﺣﺴﻦ ﺍﻟﻘﺼﺺ ﻷ ﹼﻥ ﺑﻌﺾ ﺍﻟﻘﺼﺺ ﻻ ﳜﻠﻮ ﻋﻦ ﺣﺴﻦ ﺗﺮﺗﺎﺡ ﻟـﻪ
ﺍﻟﻨﻔﻮﺱ .ﻭﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﺃﺣﺴﻦ ﻣﻦ ﻗﺼﺺ ﻏﲑﻩ ﻣﻦ ﺟﻬﺔ ﺣﺴﻦ ﻧﻈﻤﻪ ﻭﺇﻋﺠﺎﺯ ﺃﺳﻠﻮﺑﻪ
ﻭﲟﺎ ﻳﺘﻀﻤﻨﻪ ﻣﻦ ﺍﻟﻌﱪ ﻭﺍﳊﻜﻢ ،ﻓﻜ ﹼﻞ ﻗﺼﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺃﺣﺴﻦ ﺍﻟﻘﺼﺺ ﰲ ﺑﺎﺑـﻪ ،
ﺹ ﰲ ﻏﲑ ﺍﻟﻘﺮﺁﻥ .ﻭﻟﻴﺲ ﺍﳌـﺮﺍﺩ
ﻭﻛ ﹼﻞ ﻗﺼﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﺃﺣﺴﻦ ﻣﻦ ﻛ ﹼﻞ ﻣﺎ ﻳﻘﺼﻪ ﺍﻟﻘﺎ
ﺃﺣﺴﻦ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﺣﱴ ﺗﻜﻮﻥ ﻗﺼﺔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺣﺴﻦ ﻣﻦ ﺑﻘﻴـﺔ ﻗﺼـﺺ
ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺩ ﹼﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ :ﲟﺎ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ { .
ﻓﺈ ﹼﻥ ﺍﻟﻘﺼﺺ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﺃﺣﺴﻦ ﻷﻧﻪ ﻭﺍﺭﺩ ﻣﻦ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ،ﻓﻬﻮ ﻳﻮﺣﻲ ﻣﺎ
ﻳﻌﻠﻢ ﺃﻧﻪ ﺃﺣﺴﻦ ﻧﻔﻌﹰﺎ ﻟﻠﺴﺎﻣﻌﲔ ﰲ ﺃﺑﺪﻉ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺘﺮﺍﻛﻴﺐ ،ﻓﻴﺤﺼﻞ ﻣﻨﻪ ﻏﺬﺍﺀ ﺍﻟﻌﻘـﻞ
٢
ﻭﺍﻟﺮﻭﺡ ﻭﺍﺑﺘﻬﺎﺝ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺬﹼﻭﻕ ﳑﺎ ﻻ ﺗﺄﰐ ﲟﺜﻠﻪ ﻋﻘﻮﻝ ﺍﻟﺒﺸﺮ .
ﻭﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﱵ ﺳﻮﻕ ﻧﺘﻜﻠﻢ ﻋﻨﻬﺎ ﲤﺜﻞ ﺟﺎﻧﺒﹰﺎ ﻣﻬﻤﹰﺎ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﺼﺮﺍﻉ ﺑـﲔ ﺍﳊـﻖ
ﻭﺍﻟﺒﺎﻃﻞ ،ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻌﺮﻓﻪ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻋﻮﺓ ،ﰲ ﻛﻞ ﺯﻣﺎﻥ
ﻭﻣﻜﺎﻥ ،ﺫﻟﻚ ﻷﻥ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻳﻌﺎﺩﻭﻥ ﺍﳊﻖ ،ﻭﳛﺎﺭﺑﻮﻧﻪ ﻋﻠﻰ ﻛـﻞ ﺍﻷﺻـﻌﺪﺓ ،ﻭﻻ
- ١ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ (١٠٣ / ٤) -
- ٢ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮﺭ (٢٩٩ / ٧) -
١
ﳛﺒﻮﻥ ﺃﻥ ﻳﻨﺘﺸﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﺣﱴ ﻻ ﺗﻜﺸﻒ ﺃﻭﺭﺍﻗﻬﻢ ،ﻭﺗﻔﻀﺢ ﺃﺭﺍﺟﻴﻔﻬﻢ ،ﻷﻢ ﲨﻴﻌﹰﺎ
ﻚ
ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ ﳝﺜﻠﻮﻥ ﻣﻘﻮﻟﺔ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﺍﺳﺘﺒﻌﺪ ﻗﻮﻣﻪ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﻗ ﻮ ِﻡ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟ ﻤﻠﹾـ
ﺱ ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﺟﺎﺀﻧﺎ ﻗﹶﺎ ﹶﻝ ِﻓ ﺮ ﻋ ﻮ ﹸﻥ ﻣﺎ ﹸﺃﺭِﻳ ﹸﻜ ﻢ ِﺇﻟﱠﺎ ﻣﺎ
ﺼ ﺮﻧﺎ ﻣِﻦ ﺑ ﹾﺄ ِ
ﺽ ﹶﻓﻤﻦ ﻳﻨ
ﺍﹾﻟﻴ ﻮ ﻡ ﻇﹶﺎ ِﻫﺮِﻳ ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄﺭِ
ﹶﺃﺭﻯ ﻭﻣﺎ ﹶﺃ ﻫﺪِﻳ ﹸﻜ ﻢ ِﺇﻟﱠﺎ ﺳﺒِﻴ ﹶﻞ ﺍﻟ ﺮﺷﺎ ِﺩ{ ) (٢٩ﺳﻮﺭﺓ ﻏﺎﻓﺮ .
ﺡ
ﻭﺍﻟﻨﺎﺱ ﰲ ﺍﻷﻏﻠﺐ ﳝﻴﻠﻮﻥ ﻣﻊ ﺍﻟﻘﻮﻱ ،ﺍﻟﺬﻱ ﻳﻐﺮﻳﻬﻢ ﺑﺎﳌﺎﻝ ﻭﺍﳌﺘﺎﻉ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺃﻭ ﻳﻠ ﻮ
ﲔ )(٤١ ﺤ ﻦ ﺍﹾﻟﻐﺎِﻟِﺒ
ﺤ ﺮ ﹸﺓ ﻗﹶﺎﻟﹸﻮﺍ ِﻟ ِﻔ ﺮ ﻋﻮ ﹶﻥ ﹶﺃِﺋ ﻦ ﹶﻟﻨﺎ ﹶﻟﹶﺄ ﺟﺮﺍ ِﺇ ﹾﻥ ﹸﻛﻨﺎ ﻧ ﺴ ﳍﻢ ﺑﺎﻟﻌﺼﺎ } ﹶﻓﹶﻠﻤﺎ ﺟﺎ َﺀ ﺍﻟ
ﲔ ) (٤٢ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﻣﻮﺳﻰ ﹶﺃﹾﻟﻘﹸﻮﺍ ﻣﺎ ﹶﺃﻧـﺘ ﻢ ﻣ ﹾﻠﻘﹸـﻮ ﹶﻥ )(٤٣ ﻗﹶﺎ ﹶﻝ ﻧ ﻌ ﻢ ﻭِﺇﻧ ﹸﻜ ﻢ ِﺇﺫﹰﺍ ﹶﻟ ِﻤ ﻦ ﺍﹾﻟ ﻤ ﹶﻘ ﺮِﺑ
ﺤ ﻦ ﺍﹾﻟﻐﺎِﻟﺒﻮ ﹶﻥ ) (٤٤ﹶﻓﹶﺄﹾﻟﻘﹶﻰ ﻣﻮﺳﻰ ﻋﺼﺎ ﻩ ﺼﻴ ﻬ ﻢ ﻭﻗﹶﺎﻟﹸﻮﺍ ِﺑ ِﻌ ﺰﺓِ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ِﺇﻧﺎ ﹶﻟﻨ ﹶﻓﺄﹶﹾﻟ ﹶﻘﻮﺍ ِﺣﺒﺎﹶﻟ ﻬ ﻢ ﻭ ِﻋ ِ
ﺏ
ﺤ ﺮ ﹸﺓ ﺳﺎ ِﺟﺪِﻳ ﻦ ) (٤٦ﻗﹶـﺎﻟﹸﻮﺍ ﺁ ﻣﻨـﺎ ﺑِـ ﺮ ﺴ ﻒ ﻣﺎ ﻳ ﹾﺄِﻓﻜﹸﻮ ﹶﻥ ) (٤٥ﹶﻓﹸﺄﹾﻟ ِﻘ ﻲ ﺍﻟ ﹶﻓِﺈﺫﹶﺍ ِﻫ ﻲ ﺗ ﹾﻠ ﹶﻘ
ﺏ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭ ﹶﻥ ) (٤٨ﻗﹶﺎ ﹶﻝ ﺁ ﻣﻨﺘ ﻢ ﹶﻟ ﻪ ﹶﻗ ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﺁ ﹶﺫ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ِﺇﻧ ﻪ ﹶﻟ ﹶﻜِﺒ ﲑ ﹸﻛ ﻢ ﲔ ) (٤٧ﺭ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﺻﱢﻠﺒﻨ ﹸﻜ ﻢ
ﻑ ﻭﹶﻟﹸﺄ ﻑ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ ﹶﻟﹸﺄﹶﻗ ﱢﻄ ﻌ ﻦ ﹶﺃﻳ ِﺪﻳ ﹸﻜ ﻢ ﻭﺃﹶ ﺭ ﺟﹶﻠ ﹸﻜ ﻢ ِﻣ ﻦ ِﺧﻠﹶﺎ ٍ
ﺴ ﻮ
ﺤ ﺮ ﹶﻓﹶﻠ
ﺴﺍﱠﻟﺬِﻱ ﻋﱠﻠ ﻤ ﹸﻜ ﻢ ﺍﻟ
ﺿﻴ ﺮ ِﺇﻧﺎ ِﺇﻟﹶﻰ ﺭﺑﻨﺎ ﻣﻨ ﹶﻘِﻠﺒﻮ ﹶﻥ )ِ (٥٠ﺇﻧﺎ ﻧ ﹾﻄ ﻤ ﻊ ﹶﺃ ﹾﻥ ﻳ ﻐﻔِـ ﺮ ﹶﻟﻨـﺎ ﺭﺑﻨـﺎ
ﲔ ) (٤٩ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺎ ﹶﺃ ﺟ ﻤ ِﻌ
ﲔ )] { (٥١ﺍﻟﺸﻌﺮﺍﺀ [٥٢ - ٤١ : ﺧﻄﹶﺎﻳﺎﻧﺎ ﹶﺃ ﹾﻥ ﹸﻛﻨﺎ ﹶﺃ ﻭ ﹶﻝ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﻭﻟﻜﻦ ﰲ ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺳﻮﻑ ﻳﻨﺘﺼﺮ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻗﹸﻞ ﱢﻟﱠﻠﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ
ﺲ ﺍﹾﻟ ِﻤﻬﺎ ﺩ{ ) (١٢ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺸﺮﻭ ﹶﻥ ِﺇﻟﹶﻰ ﺟ ﻬﻨ ﻢ ﻭِﺑﹾﺌ ﺤ ﺳﺘ ﻐﹶﻠﺒﻮ ﹶﻥ ﻭﺗ
ﻓﺈﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻋﻄﺎﺋﻪ ﺍﳌﺘﺪﻓﻖ ﺍﻟﺬﻱ ﻻ ﻳﻨﺘﻬﻲ .
ﻭﺃﻣﺎ ﻃﺮﻳﻘﺔ ﻋﻤﻠﻲ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻬﻲ ﻛﻤﺎ ﻳﻠﻲ :
ﻓﻘﺪ ﻗﺴﻤﺘﻪ ﳌﺒﺎﺣﺚ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ :
ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ-ﹶﺃ ﹾﻏﺮﺍﺽ ﹶﺍﹾﻟ ِﻘﺼﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ-ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ
ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ،ﺍﳌﻨﺎﺳﺒﺔ،ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ،ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﻣﻀﺎﺕ ﻋﺎﻣﺔ،ﻣﺎ ﺗﺮﺷﺪ ﺇﻟﻴﻪ ﺍﻵﻳﺎﺕ
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ-ﻗﻄﻮﻑ ﺗﺮﺑﻮﻳﺔ ﺣﻮﻝ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ .
ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ-ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﰲ ﻣﺜﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺍﳌﺮﺳﻠﲔ
ﻭﻗﺪ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﺃﻣﻬﺎﺕ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ،ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫﺎ .
٢
ﻭﻭﺿﻌﺘﻪ ﰲ ﺍﻟﺸﺎﻣﻠﺔ ٣ﻭﻓﻬﺮﺳﺘﻪ ﻓﻴﻬﺎ ،ﻭﻏﲑﺕ ﺍﻵﻳﺎﺕ ﻟﺘﻜﻮﻥ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺎﺩﻱ .
ﺤ ﻖ ﻭﻣﺎ ِﻣ ﻦ ِﺇﹶﻟ ٍﻪ ِﺇ ﱠﻻ ﺍﻟﹼﻠﻪ ﻭِﺇ ﱠﻥ ﺍﻟﹼﻠ ﻪ ﹶﻟﻬـ ﻮ ﺍﹾﻟ ﻌﺰِﻳـ ﺰ
ﺺ ﺍﹾﻟ
ﺼ
ﻗﺎﻝ ﺗﻌﺎﱃ ِ} :ﺇ ﱠﻥ ﻫﺬﹶﺍ ﹶﻟ ﻬ ﻮ ﺍﹾﻟ ﹶﻘ
ﺤﻜِﻴ ﻢ{ ) (٦٢ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺍﹾﻟ
ﺃﺳﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﺟﺎﻣﻌﻪ ﻭﻧﺎﺷﺮﻩ ﻭﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﻭﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﻘـﺮﺁﻥ
ﺣﺠﺔ ﻟﻨﺎ ﻻ ﺣﺠ ﹰﺔ ﻋﻠﻴﻨﺎ .
ﲨﻌﻪ ﻭﺃﻋﺪﻩ
ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ
ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ
ﰲ ١١ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ١٤٣٠ﻫـ ﺍﳌﻮﺍﻓﻖ ﻝ ٢٠٠٩/٦/٥ﻡ
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@·@ ò–ÔÛa@Þìy@@†îè
ﻼ ﻟِﻘـﺮﻳﺶ
ﺏ ﺑﻘﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻣـﺜ ﹰ
ﷲ ﺭﺳﻮﻟﹶﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃ ﹾﻥ ﻳﻀﺮ
ﺃﻣﺮ ﺍ ُ
ﻟﻴﻌﺘﱪﻭﺍ ﲟﺎ ﺣﺪﺙ ﻷﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻣﻦ ﺍﳍﻼﻙ ﺑﺴﺒﺐ ﻛﻔﺮﻫﻢ.
ﷲ ﻷﺻـﺤﺎﺏ ﻼ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﺮ ﺳ ِﻞ ﺍﻟﺜﻼﺛ ِﺔ ﺍﻟﺬﻳﻦ ﺃﺭﺳـﻠﹶﻬﻢ ﺍ ُ ﻭﻣﺜ ﹰ
ﺍﻟﻘﺮﻳﺔ ﻟﻴﺼ ﱪ ﻛﻤﺎ ﺻﱪﻭﺍ.
ﻼ ﻷﺻﺤﺎﺏ ﳏﻤ ٍﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﻘﺘﺪﻭﺍ ﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣـﻦ ﻭﻣﺜ ﹰ
ﺃﻗﺼﺎ ﺍﳌﺪﻳﻨﺔ ﻳﺴﻌﻰ.
ﺼ ِﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺳﻴﻜﻮﻥ ﺣﻮﻝ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺎﻟﻴﺔ: ﻭﻛﻼﻣﻨﺎ ﻋﻦ ِﻗ ّ
ﺍﻟﻌﻨﺼﺮ ﺍﻷﻭﻝ :ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ.
ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﱐ :ﻫﻜﺬﺍ ﻳﻔﻌﻞ ﺍﻹﳝﺎﻥ ﺑﺄﻫﻠﻪ.
ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻟﺚ :ﻧﺘﻴﺠﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ.
ﺍﻟﻌﻨﺼﺮ ﺍﻷﻭﻝ -ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ
ﺍﳌﻮﺍﺟﻬ ﹸﺔ ﺩﺍﺋﻤﹰﺎ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ،ﻭﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﻭﺑﲔ ﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻝ ،ﻭﺗﻈﻬـﺮ
ﺼ ِﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ.
ﻫﺬﻩ ﺍﳌﻮﺍﺟﻬﺔ ﺟﻠﻴ ﹰﺔ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﰲ ِﻗ ّ
ﻓﺎﻹﳝﺎﻥ ﻳﺘﻤﺜﻞ ﰲ ﺭﺳﻞ ﺍﷲ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻬﻢ ﺍﷲ ﻷﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻭﰲ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ
ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﺎ ﺍﳌﺪﻳﻨﺔ ﻳﺴﻌﻰ ،ﻭﺍﻟﻜﻔﺮ ﻳﺘﻤﺜﻞ ﰲ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ.
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼ ِﺔ ﻭﰲ ﻏﲑﻫﺎ ﻣﻦ ﹶﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﻳﺨﱪﻧﺎ ﺑﺎﳌﻮﺍﺟﻬﺔ ﺍﻟـﱵ
ﲔ ﻭﺍﻟﻔـﻮﺯ
ﲢﺪﺙ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ،ﻭﻳﺨﱪﻧﺎ ﺑﻨﺘﺎﺋﺞ ﻫﺬﻩ ﺍﳌﻮﺍﺟﻬﺔ ﻭﻫﻲ ﺍﻟﻨﺼ ﺮ ﻭﺍﻟﺘﻤﻜ
ﺑﺴﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻷﻫﻞ ﺍﻹﳝﺎﻥ.
ﻱ ﻭﺍﳍﻼ ﻙ ﻭﺍﻟﺸﻘﺎ ُﺀ ﻭﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻷﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ.ﻭﺍﳋﺰ
ﺏ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ِﺇ ﹾﺫ ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥِ .ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﻟﹶـﻴ ِﻬ ﻢ
ﺻﺤﺎ ﻼ ﹶﺃ ﺏ ﹶﻟ ﻬ ﻢ ﻣﹶﺜ ﹰ
ﺿ ِﺮ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺍ
ﺚ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ِﺇﻧّﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮﻥﹶ﴾
ﺍﹾﺛﻨﻴ ِﻦ ﹶﻓ ﹶﻜ ّﹶﺬﺑﻮ ﻫﻤﺎ ﹶﻓ ﻌ ّﺰ ﺯﻧﺎ ِﺑﺜﹶﺎِﻟ ٍ
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ﲔ –ﻛﻤﺎ ﺃﺭﺳﻞ ﻣﻮﺳﻰ ﻭﺃﺧـﺎﻩ ﻫـﺎﺭﻭ ﹶﻥ ﺇﱃ ﻓﺮﻋـﻮﻥ
ﷲ ﺇﻟﻴﻬﺎ ﺭﺳﻮﻟ ِ
ﻓﻬﺬﻩ ﻗﺮﻳ ﹲﺔ ﺃﺭﺳ ﹶﻞ ﺍ ُ
ﷲ ﹶﺃ ﺯﺭﳘﺎ ﻭﹶﺃ ﻣﺮﳘـﺎ ﻭﻣﻠﺌﻪ -ﻓﺪﻋﻮﺍ ﺃﻫ ﹶﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳ ِﺔ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻓﻜﺬﺑﻮﳘﺎ ﻓﺸ ّﺪ ﺍ ُ
ﺑﺮﺳﻮ ٍﻝ ﺛﺎﻟﺚٍ ،ﻭﺗﻘﺪﻡ ﺛﻼﺛﺘﻬﻢ ﻣﻦ ﺟﺪﻳﺪ ﺑﺪﻋﻮﺓ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ﴿ :ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ِﺇﻧّـﺎ ِﺇﻟﹶـﻴ ﹸﻜ ﻢ
ﻣ ﺮ ﺳﻠﹸﻮﻥﹶ﴾.
ﻭﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻓﻮﺍﺋ ﺪ:
ﷲ ﺇﻟﻴﻬﺎ ﺭﺳﻮ ﹰﻻ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ، ﺍﻟﻔﺎﺋﺪﺓ ﺍﻷﻭﱃ :ﺃﻧﻪ ﻣﺎ ﻣﻦ ﻗﺮﻳﺔ ﺇﻻ ﺃﺭﺳ ﹶﻞ ﺍ ُ
ﺤ ِّﻖ ﺑﺸِﲑﹰﺍ ﻭﻧﺬِﻳﺮﹰﺍ ﻭِﺇ ﹾﻥ ﻣِ ﻦ ﹸﺃ ّﻣ ٍﺔ ﺇِﻻ ﺧﻼ ﻓِﻴﻬـﺎ ﻧـﺬِﻳﺮ﴾
ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃِ﴿ :ﺇﻧّﺎ ﺃﹶ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ﺑِﺎﹾﻟ
]ﻓﺎﻃﺮ.[٢٤:
ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻓِﻲ ﹶﻗ ﺮﻳ ٍﺔ ِﻣ ﻦ ﻧﺬِﻳ ٍﺮ ﺇِﻻ ﻗﹶﺎ ﹶﻝ ﻣﺘ ﺮﻓﹸﻮﻫﺎ ِﺇﻧّـﺎ ِﺑﻤـﺎ ﹸﺃ ﺭﺳِـ ﹾﻠﺘ ﻢ ﺑِـ ِﻪ
ﻛﹶﺎِﻓﺮﻭﻥﹶ﴾ ]ﺳـﺒﺄ.[٣٤:
ﲔ ﻳﺘﻌﺰﺯﺍﻥ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻟﺜﺎﻟﺚ. ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ :ﺃ ّﹶﻥ ﺍﻟﺮﺳﻮ ﹶﻝ ﻳﺘﻘﻮﻯ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻵﺧﺮ .ﻭﺍﻟﺮﺳﻮﻟ ِ
ﻭﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﷲ ﻳﺘﻘﻮﻯ ﺑﺈﺧﻮﺍﻧ ِﻪ ﺍﻟﺪﻋﺎ ِﺓ ﺇﱃ ﺍﷲ.
ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺒﻠﻴﻎ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻨﺘﺎﺋﺞ.
ﺏ ﺍﻟﻘﺮﻳ ِﺔ ﻋﻠﻰ ﺭﺳﻞ ﺍﷲ؟ ﻭﻟﻜﻦ ﲟﺎﺫﺍ ﺭ ّﺩ ﺃﺻﺤﺎ
ﺸ ﺮ ِﻣﹾﺜﹸﻠﻨﺎ ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ
ﳜﱪﻧﺎ ﺭﺑّﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﻓﻴﻘﻮﻝ ﻋﻨﻬﻢ ﴿ :ﻗﹶﺎﻟﹸﻮﺍ ﻣﺎ ﹶﺃ ﻧﺘ ﻢ ﺇِﻻ ﺑ
ﺍﻟ ّﺮ ﺣ ﻤ ﻦ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ِﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ﺇِﻻ ﺗ ﹾﻜ ِﺬﺑﻮﻥﹶ﴾
ﺏ ﺍﻟﻘﺮﻳ ِﺔ ﺷﺒﻬ ﹰﺔ ﻭﻫﻲ ﺷﺒﻬ ﹸﺔ |ﺑﺸﺮﻳﺔ ﺍﻟﺮﺳﻞ| ،ﻭﺑﻨﻮﺍ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺸﺒﻬ ِﺔ ﻧﺘﻴﺠ ﹰﺔ ﺃﺛﺎ ﺭ ﺃﺻﺤﺎ
ﺸ ﺮ ِﻣﹾﺜﹸﻠﻨﺎ ﻭﻣـﺎ ﹶﺃﻧـ ﺰ ﹶﻝ
ﲔ ﴿ :ﻗﹶﺎﻟﹸﻮﺍ ﻣﺎ ﹶﺃﻧﺘ ﻢ ﺇِﻻ ﺑ
ﺧﺎﻃﺌ ﹰﺔ ﻭﻫﻲ ﺃﻢ ﻛﺎﺫﺑﻮﻥ ﻭﻟﻴﺴﻮﺍ ﻣﺮﺳﻠ
ﺍﻟﺮّ ﺣ ﻤ ﻦ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ِﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ﺇِﻻ ﺗ ﹾﻜ ِﺬﺑﻮﻥﹶ﴾.
ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺸﺒﻬ ﹸﺔ ﺍﻟﱵ ﻭﺍﺟ ﻪ ﺎ ﻛ ّﹸﻞ ﻗﻮ ٍﻡ ﺭﺳﻮﻟﹶﻬﻢ ،ﻭﺍﻋﺘﱪﻭﻫﺎ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺗﺼﺪﻳﻘ ِﻪ ﻭﺍﻹﳝﺎﻥ
ﺸ ﺮ ﻳ ﻬﺪﻭﻧﻨﺎ ﹶﻓ ﹶﻜﻔﹶـﺮﻭﺍ
ﺕ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﹶﺃﺑ
ﺖ ﺗ ﹾﺄﺗِﻴ ِﻬ ﻢ ﺭ ﺳﹸﻠ ﻬ ﻢ ﺑِﺎﹾﻟﺒِّﻴﻨﺎ ِ
ﻚ ِﺑﹶﺄّﻧﻪ ﻛﹶﺎﻧ
ﺑ ِﻪ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹶﺫِﻟ
ﻭﺗ ﻮّﹶﻟﻮﺍ ﻭﺍ ﺳﺘ ﻐﻨﻰ ﺍﻟّﹶﻠ ﻪ ﻭﺍﻟّﹶﻠ ﻪ ﹶﻏِﻨ ّﻲ ﺣﻤِﻴﺪ] ﴾ﺍﻟﺘﻐﺎﺑﻦ.[٦:
ﷲ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺀﺍﺕ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ؟
ﻭﲟﺎﺫﺍ ﺭ ّﺩ ﺭ ﺳ ﹸﻞ ﺍ ِ
٥
ﳜﱪﻧﺎ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻴﻘﻮﻝ ﻋﻨﻬﻢ﴿ :ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑّﻨﺎ ﻳ ﻌﹶﻠ ﻢ ِﺇﻧّﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ .ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ
ﷲ ﻳﻌﻠ ﻢ ﺃﻧﺎ ﺭﺳﻠﻪ ﺇﻟﻴﻜﻢ ،ﻭﻟـﻮ
ﲔ :ﺍ ُﻍ ﺍﹾﻟ ﻤِﺒﲔ ﴾ﺃﻱ :ﺃﺟﺎﺑﺘﻬﻢ ﺭ ﺳﻠﹸﻬﻢ ﺍﻟﺜﻼﺛ ﹸﺔ ﻗﺎﺋﻠ ﺇِﻻ ﺍﹾﻟﺒﻼ ﹸ
ﻛﺬﺑﻨﺎ ﻋﻠﻴﻪ ﻻﻧﺘﻘ ﻢ ﻣﻨﺎ ﺃﺷ ّﺪ ﺍﻻﻧﺘﻘﺎ ِﻡ.
ﻍ ﺍﹾﻟ ﻤِﺒﲔ ﴾ﺃﻱ :ﺇﳕﺎ ﻋﻠﻴﻨﺎ ﺃ ﹾﻥ ﻧﺒﻠﻐﻜﻢ ﻣﺎ ﺃﺭﺳﻠﻨﺎ ﺑﻪ ،ﻭﻫﺬﻩ ﻭﻗﺎﻟﻮﺍ ﳍﻢ ﴿ :ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ﺇِﻻ ﺍﹾﻟﺒﻼ ﹸ
ﻫﻲ ﻣﻬﻤﺘﻨﺎ ﻭﻫﺬﺍ ﻫﻮ ﻭﺍﺟﺒﻨﺎ.
ﻍ ﻭﺍﻟﺪﻋﻮ ﹸﺓ ﻓﻘﻂ ﻛﻤﺎ ﻗـﺎﻝﻭﻣﻬﻤ ﹸﺔ ﺍﻟﺮﺳ ِﻞ ﲨﻴﻌﹰﺎ ﻭﻣﻬﻤ ﹸﺔ ﺍﻟﺪﻋﺎ ِﺓ ﺇﱃ ﺍﷲ ﲨﻴﻌﹰﺎ ﻫﻲ ﺍﻟﺒﻼ ﹸ
ﻍ ﺍﹾﻟ ﻤِﺒﲔ.﴾
ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻠ ِﻪ ﴿ :ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ﺇِﻻ ﺍﹾﻟﺒﻼ ﹸ
ﻭﺍﻟﺘﻄﲑ-ﻭﻫﻮ ﺍﻟﺘﺸﺎﺅﻡ -ﻣﻦ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻭﺍﻟﺘﻬﺪﻳﺪ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﺘﻌﺬﻳﺐ ﻣﻦ ﺃﻓﻌﺎﻝ
ﺍﻟﻜﻔﺎﺭ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ :ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ﴿ :ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧّﺎ ﺗ ﹶﻄّﻴ ﺮﻧﺎ ِﺑ ﹸﻜ ﻢ ﻟﹶـِﺌ ﻦ ﻟﹶـ ﻢ
ﺏ ﹶﺃﻟِﻴﻢ﴾
ﺴّﻨ ﹸﻜ ﻢ ِﻣﻨّﺎ ﻋﺬﹶﺍ
ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨ ﺮ ﺟﻤّﻨ ﹸﻜ ﻢ ﻭﹶﻟﻴ ﻤ ّ
ﺍﻟﺘﻄﲑ-ﻭﻫﻮ ﺍﻟﺘﺸﺎﺅﻡ -ﻣﻦ ﺍﻟﺮﺳﻞ ﻟﻴﺲ ﺧﺎﺻﹰﺎ ﺑﺄﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ،ﺑﻞ ﻫﻮ ﺳـّﻨ ﹲﺔ ﻋﺎﻣـﺔﹲ،
ﻒ ﳏ ّﺪ ﺩ ﻣ ﹶﻄّﺮﺩ ،ﻓﻤﺎ ﻣﻦ ﻗﻮ ٍﻡ ﺟﺎﺀﻫﻢ ﺭﺳﻮ ﹲﻝ ﺇﻻ ﺗﻄﲑﻭﺍ ﺑﻪ ﻭﺗﺸﺎﺀﻣﻮﺍ ﻣﻦ ﺩﻋﻮﺗﻪ. ﻭﻣﻮﻗ
ﱀ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ • ﻫﺎ ﻫﻢ ﻗﻮ ﻡ ﲦﻮ ﺩ ﻳﺘﻄﲑﻭ ﹶﻥ ﺑﺮﺳﻮﳍﻢ ﺻﺎ ٍ
ﻚ ﻭِﺑ ﻤ ﻦ ﻣ ﻌﻚ] ﴾ﺍﻟﻨﻤﻞ :ﻣﻦ ﺍﻵﻳﺔ[٤٧
ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻗﹶﺎﻟﹸﻮﺍ ﺍ ّﹶﻃّﻴ ﺮﻧﺎ ِﺑ
• ﻭﻗﻮﻡ ﻓﺮﻋﻮﻥ ﺗﻄﲑﻭﺍ ﲟﻮﺳﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﻦ ﻣﻌﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻬﻢ﴿ :ﻓﹶـِﺈﺫﹶﺍ
ﺼﺒ ﻬ ﻢ ﺳـِّﻴﹶﺌ ﹲﺔ ﻳّ ﹶﻄﻴّـﺮﻭﺍ ِﺑﻤﻮﺳـﻰ ﻭﻣـ ﻦ ﻣﻌـﻪ﴾
ﺴﻨ ﹸﺔ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟﻨﺎ ﻫ ِﺬ ِﻩ ﻭِﺇ ﹾﻥ ﺗ ِ
ﺤﺟﺎ َﺀﺗ ﻬ ﻢ ﺍﹾﻟ
]ﻷﻋﺮﺍﻑ.[١٣١:
• ﻭﻫﺎ ﻫﻢ ﻛﻔﺎﺭ ﻣﻜ ﹶﺔ ﻳﺘﻄﲑﻭﻥ ﲟﺤﻤ ٍﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨـﻬﻢ ﴿ :ﻭِﺇ ﹾﻥ
ﺼﺒ ﻬ ﻢ ﺳِّﻴﹶﺌ ﹲﺔ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻫـ ِﺬ ِﻩ ﻣِـ ﻦ ِﻋﻨـ ِﺪﻙ﴾
ﺴﻨ ﹲﺔ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻫ ِﺬ ِﻩ ِﻣ ﻦ ِﻋﻨ ِﺪ ﺍﻟّﹶﻠ ِﻪ ﻭِﺇ ﹾﻥ ﺗ ِ
ﺼﺒ ﻬ ﻢ ﺣ
ﺗ ِ
]ﺍﻟﻨﺴﺎﺀ :ﻣﻦ ﺍﻵﻳﺔ.[٧٨
ﻓﻬﺬﺍ ﺍﻟﺘﻄﲑ ﻭﺍﻟﺘﺸﺎﺅﻡ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻜﻔﺎﺭ ﻗﺪﳝﹰﺎ ﻟ ﺮ ﺳ ِﻞ ﺍﷲ ﻭﺣﺪﻳﺜﹰﺎ ﻟﺪﻋﺎﺓ ﺍﻹﺳﻼﻡ.
ﻭﺍﻟﺘﻬﺪﻳﺪ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﺮﺟﻢ ﻭﺍﻹﺧﺮﺍﺝ ﻭﺍﻟﺘﻌﺬﻳﺐ ﻫﻮ ﻟﻐ ﹸﺔ ﺍﻟﻜﻔﺎﺭ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ.
ﺴّﻨ ﹸﻜ ﻢ ِﻣﻨّـﺎ
ﷲ﴿ :ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨ ﺮ ﺟ ﻤّﻨ ﹸﻜ ﻢ ﻭﹶﻟﻴ ﻤ ّ
ﺏ ﺍﻟﻘﺮﻳ ِﺔ ﻳﻘﻮﻟﻮﻥ ﻟ ﺮ ﺳ ِﻞ ﺍ ِ
ﻓﻬﺎ ﻫﻢ ﺃﺻﺤﺎ
ﺏ ﹶﺃﻟِﻴﻢ.﴾
ﻋﺬﹶﺍ
٦
ﻚ
ﺕ ِﺇﻟﹶﻬﹰﺎ ﹶﻏﻴﺮِﻱ َﻷ ﺟ ﻌﹶﻠّﻨ
ﺨ ﹾﺬ
ﻭﻫﺎ ﻫﻮ ﻓﺮﻋﻮ ﹸﻥ ﻳﻘﻮﻝ ﳌﻮﺳﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ﴿ :ﻟﹶِﺌ ِﻦ ﺍّﺗ
ﺴﺠﻮِﻧﲔ] ﴾ﺍﻟﺸﻌﺮﺍﺀ :ﻣﻦ ﺍﻵﻳﺔ.[٢٩
ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺡ ﹶﻟﺘﻜﹸﻮﻧ ّﻦ ِﻣ ﻦ
ﺡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻟﻮﻥ ﻟﻨﺒﻴﻬﻢ﴿ :ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﺗﻨﺘ ِﻪ ﻳﺎ ﻧﻮ ﻭﻫﺎ ﻫﻢ ﻗﻮﻡ ﻧﻮ ٍ
ﺍﹾﻟ ﻤ ﺮﺟﻮ ِﻣﲔ] ﴾ﺍﻟﺸﻌﺮﺍﺀ.[١١٦:
ﻁ ﹶﻟﺘﻜﹸﻮﻧ ّﻦ ِﻣ ﻦ
ﻁ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻟﻮﻥ ﻟﻨﺒﻴﻬﻢ﴿ :ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﺗﻨﺘ ِﻪ ﻳﺎ ﻟﹸﻮ ﹸ ﻭﻫﺎ ﻫﻢ ﻗﻮﻡ ﻟﻮ ٍ
ﺨ ﺮ ِﺟﲔ] ﴾ﺍﻟﺸﻌﺮﺍﺀ :ﻣﻦ ﺍﻵﻳﺔ.[١٦٧ ﺍﹾﻟ ﻤ
ﺏ ﺍﻟﻘﺮﻳﺔِ؟ ﺃ ﺗﺪﺭﻭﻥ ﻣﺎﺫﺍ ﺭ ّﺩ ﺭﺳ ﹸﻞ ﺍﷲ ﻋﻠﻰ ﺗﻄّﻴ ِﺮ ﻭﺪﻳ ِﺪ ﺃﺻﺤﺎ ِ
ﺖ
ﺴ ِﺮﻓﹸﻮﻥﹶ﴾ ﺃﻱ :ﻗﺎﻟـ ﻗﺎﻝ ﺍﷲ ﻋﻨﻬﻢ﴿ :ﻗﹶﺎﻟﹸﻮﺍ ﻃﹶﺎِﺋ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ ﹶﺃِﺇ ﹾﻥ ﹸﺫ ِّﻛﺮﺗ ﻢ ﺑ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
ﺍﻟﺮﺳ ﹸﻞ ﳍﻢ :ﻟﻴﺲ ﺷﺆﻣﻜﻢ ﺑﺴﺒﺒﻨﺎ ،ﻭﺇﳕﺎ ﺷﺆﻣﻜﻢ ﺑﺴﺒﺒﻜﻢ ،ﻭﺑﻜﻔﺮﻛﻢ ،ﻭﻋﺼﻴﺎﻧﻜﻢ ،ﻭﺳﻮﺀ
ﺃﻋﻤﺎﻟﻜﻢ ،ﻭﺇﺳﺮﺍﻓﻜﻢ ﰲ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻹﺟﺮﺍﻡ.
ﻭﻛﻔﺎﺭ ﺍﻟﻴﻮ ِﻡ -ﻭﺍﻟﻜﻔ ﺮ ﻣﻠ ﹲﺔ ﻭﺍﺣﺪ ﹲﺓ -ﻳﺘﺸﺎﺀﻣﻮﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻣـﻦ ﺩﻋـﺎﺓ ﺍﻹﺳـﻼﻡ،
ﺱ ﻭﻳﻨﻔﻘﻮﻥ ﺃﻣﻮﺍﳍﻢ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻟﻴﺸ ِﻮّﻫﻮﺍ ﺻﻮﺭ ﹶﺓ ﺍﻹﺳﻼﻡ ﻭﺩﻋﺎﺓ ﺍﻹﺳﻼﻡ ﻟﻴﺼﺪﻭﺍ ﺍﻟﻨـﺎ
ﻑ ﻓِﻲ ﻭﺟﻮ ِﻩ ﺍﹶﻟّـﺬِﻳ ﻦ ﺕ ﺗ ﻌ ِﺮ
ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭِﺇﺫﹶﺍ ﺗﺘﻠﹶﻰ ﻋﹶﻠﻴ ِﻬ ﻢ ﺁﻳﺎﺗﻨﺎ ﺑِّﻴﻨﺎ ٍ
ﹶﻛ ﹶﻔﺮﻭﺍ ﺍﹾﻟ ﻤﻨ ﹶﻜﺮ] ﴾ﺍﳊﺞ :ﻣﻦ ﺍﻵﻳﺔ.[٧٢
ﺴﻴﻨ ِﻔﻘﹸﻮﻧﻬﺎ ﺛﹸـ ّﻢ
ﺼ ﺪّﻭﺍ ﻋ ﻦ ﺳﺒِﻴ ِﻞ ﺍﻟّﹶﻠ ِﻪ ﹶﻓ ﻭﻗﺎﻝ ﺗﻌﺎﱃِ﴿ :ﺇ ّﹶﻥ ﺍّﹶﻟﺬِﻳ ﻦ ﹶﻛﻔﹶﺮﻭﺍ ﻳﻨ ِﻔﻘﹸﻮ ﹶﻥ ﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ ِﻟﻴ
ﺸﺮﻭﻥﹶ﴾ ]ﻷﻧﻔﺎﻝ.[٣٦: ﺤ
ﺴ ﺮ ﹰﺓ ﹸﺛ ّﻢ ﻳ ﻐﹶﻠﺒﻮ ﹶﻥ ﻭﺍّﹶﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ِﺇﻟﹶﻰ ﺟ ﻬّﻨ ﻢ ﻳ
ﺗﻜﹸﻮ ﹸﻥ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣ
ﻒ ﺍﻟﺬﻱ
ﻭﻛﻔﺎﺭ ﺍﻟﻴﻮﻡ ﻻ ﻳﻌﺮﻓﻮﻥ ﺇ ّﹶﻻ ﻟﻐ ﹶﺔ ﺍﻟﺘﻬﺪﻳﺪ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﺴﺠﻦ ﻭﻫﻲ ﻟﻐ ﹸﺔ ﺍﻟﻌﺎﺟ ِﺰ ﺍﻟﻀﻌﻴ ِ
ﻻ ﳝﻠﻚ ﺣﺠ ﹰﺔ ﻭﻻ ﺑﺮﻫﺎﻧﹰﺎ.
ﺱ ﻭﻳﻘﻮﻟﻮﺍ ﻟﻠﻜﻔـﺎﺭ ﻛﻤـﺎ ﻗـﺎﻝ ﻓﻌﻠﻰ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺼﱪﻭﺍ ﻋﻠﻰ ﺩﻋﻮﻢ ﻟﻠﻨﺎ ِ
ﺴ ِﺮﻓﹸﻮﻥﹶ﴾.
ﺍﻟﺮﺳ ﹸﻞ ﻷﺻﺤﺎﺏ ﺍﻟﻘﺮﻳ ِﺔ﴿ :ﻃﹶﺎِﺋ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ ﺃﹶِﺇ ﹾﻥ ﹸﺫ ِّﻛ ﺮﺗ ﻢ ﺑ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
ﺼ ﺮ ﺍﻟﺜﺎﱐ -ﻫﻜﺬﺍ ﻳﻔﻌﻞ ﺍﻹﳝﺎﻥ ﺑﺄﻫﻠﻪ
ﺍﻟﻌﻨ
ﺍﻹﳝﺎﻥ ﺇﺫﺍ ﲤﻜﻦ ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﺻﻨ ﻊ ﺍﻟﺮﺟﺎ ﹶﻝ.
ﺏ ﺩﻓ ﻊ ﺻﺎﺣﺒ ﻪ ﺇﱃ ﻛ ِّﻞ ﺧ ٍﲑ ﻭﻣﻨﻌﻪ ﻣﻦ ﻛ ِّﻞ ﺷ ٍﺮ. ﺕ ﺑﻪ ﺍﻟﻘﻠﻮ ﺍﻹﳝﺎﻥ ﺇﺫﺍ ﺍﻣﺘﻸ
ﺴﻌﻰ﴾ ]ﻳـﺲ :ﻣﻦ ﺍﻵﻳﺔ.[٢٠ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤ ِﺪﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳ
٧
ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻗﹶﺎ ﹶﻝ ﺭ ﺟﻞﹲ ﻣ ﺆ ِﻣ ﻦ ِﻣ ﻦ ﺁ ِﻝ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﻳ ﹾﻜﺘ ﻢ ِﺇﳝﺎﻧﻪ] ﴾ﻏﺎﻓﺮ :ﻣﻦ ﺍﻵﻳﺔ.[٢٨
ﺻ ﺪﻗﹸﻮﺍ ﻣﺎ ﻋﺎ ﻫﺪﻭﺍ ﺍﻟّﹶﻠ ﻪ ﻋﹶﻠﻴـﻪِ﴾ ]ﺍﻷﺣـﺰﺍﺏ :ﻣـﻦ
ﲔ ِﺭﺟﺎ ﹲﻝ
ﻭﻗﺎﻝ ﺗﻌﺎﱃِ ﴿ :ﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺍﻵﻳﺔ.[٢٣
ﻑ ﻗﺪ ﺭ ﺍﻟﺮﺟﺎ ِﻝ ﺇ ّﹶﻻ ﺍﻟﺮﺟﺎ ﹸﻝ. ﻓﺎﻹﳝﺎﻥ ﻳﺼﻨ ﻊ ﺍﻟﺮﺟﺎﻝﹶ ،ﻭﻻ ﻳﻌﺮ
ﺑﻴﻨﻤﺎ ﺍﳌﻮﺍﺟﻬ ﹸﺔ ﻗﺎﺋﻤ ﹲﺔ ﺑﲔ ﺭﺳﻞ ﺍﷲ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔِ ،ﺟﺎﺀ ﺭﺟ ﹲﻞ ﻣﺆﻣﻦ ﻣﻦ ﺃﻗﺼﺎ ﺍﳌﺪﻳﻨـﺔ
ﻑ ﻭﺍﻟﻨﻬ ِﻲ ﻋﻦ ﺍﳌﻨﻜ ِﺮ ﻭﺍﻟﺪﻋﻮ ِﺓ ﺇﱃ ﺍﷲ .ﻓﺄﺧـﺬ ﻫـﺬﺍ
ﻳﺴﻌﻰ ﺩﻓ ﻌ ﻪ ﺇﳝﺎﻧ ﻪ ﺇﱃ ﺍﻷﻣ ِﺮ ﺑﺎﳌﻌﺮﻭ ِ
ﷲ ﻭﳛﺬﺭﻫﻢ ﻣﻦ ﻋﻘـﺎﺏ ﷲ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﺮﺳﻞ ﺍ ِ ﻒ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎ ِ ﺍﻟﺮﺟ ﹸﻞ ﻳﺪﻋﻮ ﻗﻮ ﻣ ﻪ ﺑﻠﻄ ٍ
ﺍﷲ.
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳜﱪﻧﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﺮﺟ ِﻞ ﺍﳌﺆﻣ ِﻦ ﻟﻨﻘﺘﺪﻱ ﺑﻪ ﰲ ﺩﻋﻮﺗﻨﺎ.
ﲔ .ﺍّﺗِﺒﻌـﻮﺍ ﺴﻌﻰ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍّﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳ
ﺨ ﹸﺬ
ﺴﹶﺄﹸﻟ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ .ﻭﻣﺎ ِﻟ ﻲ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍّﹶﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ .ﹶﺃﹶﺃّﺗ ِ
ﻣ ﻦ ﻻ ﻳ
ﻀ ٍّﺮ ﻻ ﺗ ﻐ ِﻦ ﻋِﻨّﻲ ﺷﻔﹶﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨ ِﻘﺬﹸﻭ ِﻥِ .ﺇِﻧّـﻲ ﺇِﺫﹰﺍ
ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬﺔﹰ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ّﺮ ﺣ ﻤ ﻦ ِﺑ
ﺖ ِﺑ ﺮِّﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮﻥِ﴾. ﲔِ .ﺇِﻧّﻲ ﺁ ﻣﻨ ﹶﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
ﺖ ِﺑ ﺮِّﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮﻥِ﴾.ﻫﻜﺬﺍ ﻗﺎﳍﺎ ﺑﺄﻋﻠﻰ ﺻﻮِﺗ ِﻪِ ﴿ :ﺇِﻧّﻲ ﺁ ﻣﻨ
ﻗﺎﳍﺎ ﻟﻘﻮﻣﻪ ﻟﻴﺘﺒﻌﻮﻩ ﻭﻗﺎﳍﺎ ﻟﻠﺮﺳ ِﻞ ﻟﻴﺸﻬﺪﻭﺍ ﻟ ﻪ ﺎ ﻋﻨﺪ ﺍﷲ ﻳﻮ ﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ.
ﻓﻠﻤﺎ ﻗﺎﻝ ﺫﻟﻚ ﻭﺛﺐ ﻋﻠﻴﻪ ﻗﻮﻣﻪ ﻓﻘﺘﻠﻮﻩ؛ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﺟﻌﻠﻮﺍ ﻳﺮﲨﻮﻧﻪ ﺑﺎﳊﺠـﺎﺭﺓ ،ﻭﻫـﻮ
ﻳﻘﻮﻝ" :ﺍﻟﻠﻬﻢ ﺍﻫﺪ ﻗﻮﻣﻲ ،ﻓﺈﻢ ﻻ ﻳﻌﻠﻤﻮﻥ" .ﻓﻠﻢ ﻳﺰﺍﻟﻮﺍ ﺑﻪ ﺣﱴ ﺃﻗﻌﺼﻮﻩ ﻭﻫـﻮ ﻳﻘـﻮﻝ
٣
ﻛﺬﻟﻚ ،ﻓﻘﺘﻠﻮﻩ ،ﺭﲪﻪ ﺍﷲ.
ﻫﻜﺬﺍ ﺍﻟﻜﻔﺎﺭ ﻻ ﻳﺮﻗﺒﻮﻥ ﰲ ﻣﺆﻣﻦ ﺇ ّﹰﻻ ﻭﻻ ﺫﻣ ﹰﺔ.
ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻟﺚ -ﻧﺘﻴﺠﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ
ﺃﻣﺎ ﻧﺘﻴﺠ ﹸﺔ ﺍﻹﳝﺎﻥ ﻓﻬﻲ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
• ﻓﻔﻲ ﺍﻟﺪﻧﻴﺎ:
- ٣ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ -ﺩﺍﺭ ﻃﻴﺒﺔ (٥٧١ / ٦) -
٨
ﺼ ﺮ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨﲔ] ﴾ﺍﻟـﺮﻭﻡ :ﻣـﻦ
-١ﺍﻟﻨﺼ ﺮ ﻭﺍﻟﺘﻤﻜﲔ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﻛﹶﺎ ﹶﻥ ﺣ ﹼﻘﹰﺎ ﻋﹶﻠﻴﻨﺎ ﻧ
ﺍﻵﻳﺔ.[٤٧
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪّﻧﻴﺎ ﻭﻳ ﻮ ﻡ ﻳﻘﹸـﻮ ﻡ ﺍﹾﻟﹶﺄﺷـﻬﺎﺩ﴾
ﺼﺮ ﺭ ﺳﹶﻠﻨﺎ ﻭﺍّﹶﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻓِﻲ ﺍﹾﻟ
ﻭﻗﺎﻝ ﺗﻌﺎﱃِ﴿ :ﺇﻧّﺎ ﹶﻟﻨﻨ
]ﻏﺎﻓﺮ.[٥١:
-٢ﻳﺪﺍﻓ ﻊ ﺍﷲ ﻋﻨﻬﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃِ﴿ :ﺇ ّﹶﻥ ﺍﻟّﹶﻠ ﻪ ﻳﺪﺍِﻓ ﻊ ﻋ ِﻦ ﺍﹶﻟّـﺬِﻳ ﻦ ﺁ ﻣﻨـﻮﺍ﴾ ]ﺍﳊـﺞ :ﻣـﻦ
ﺍﻵﻳﺔ.[٣٨
ﺖ ﻗﹶـ ﻮﻣِﻲ
ﺠّﻨ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻟﻴـ
• ﻭﺃﻣﺎ ﰲ ﺍﻵﺧﺮ ِﺓ ﻓﺎﻟﻔﻮﺯ ﺑﺎﳉﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻗِﻴ ﹶﻞ ﺍ ﺩﺧِ ﻞ ﺍﹾﻟ
ﻳ ﻌﹶﻠﻤﻮ ﹶﻥِ .ﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭِﺑّﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣﲔ.﴾
ﻫﻜﺬﺍ ﻳﻔﻌﻞ ﺍﻹﳝﺎ ﹸﻥ ﺑﺄﻫﻠﻪِ؛ ﻧﺼﺢ ﻗﻮ ﻣ ﻪ ﺣﻴّﹰﺎ ﻭﻣﻴﺘﹰﺎ.
ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :-ﻧﺼﺢ ﻗﻮﻣﻪ ﰲ ﺣﻴﺎﺗﻪ ﺑﻘﻮﻟﻪ﴿ :ﻳـﺎ ﻗـﻮﻡ ﺍﺗﺒﻌـﻮﺍ
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥِ .ﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭِﺑّﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ
ﺍﳌﺮﺳﻠﲔ ،﴾ﻭﺑﻌﺪ ﳑﺎﺗﻪ ﰲ ﻗﻮﻟﻪ﴿ :ﻳﺎ ﹶﻟﻴ
ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣﲔ.﴾
ﻭﻣﻘﺼﻮﺩﻩ ﺃﻢ ﻟﻮ ﺍﻃﻠﻌﻮﺍ ﻋﻠﻰ ﻣﺎ ﺣﺼﻞ ﱄ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﳉﺰﺍﺀ ﻭﺍﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ ﻟﻘـﺎﺩﻫﻢ
٤
ﺫﻟﻚ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﻟﺮﺳﻞِ ،ﻓﺮﲪﻪ ﺍﷲ ﻭﺭﺿﻲ ﻋﻨﻪ ﻓﻠﻘﺪ ﻛﺎﻥ ﺣﺮﻳﺼﹰﺎ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﻗﻮﻣﻪ|.
ﻕ ﰲ ﺇﳝﺎﻧﻪ ﻻ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺣـﺪﻩ ﻟﻴﻔـﻮﺯﻭﺍ
ﻭﻫﻜﺬﺍ ﺍﳌﺆﻣ ﻦ ﺍﻟﺼﺎﺩ
ﺑﺎﳉﻨ ِﺔ ﻭﻳﻨﺠﻮﺍ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ.
ﻭﻫﻜﺬﺍ ﺍﳌﺆﻣﻦ ﺩﺍﺋﻤﹰﺎ ﻳﻌﺮﻑ ﺍﳊﻖ ﻭﻳﺮﺣﻢ ﺍﳋﻠ ﻖ.
ﷲ ﻳﻘﻮﻝ:
ﷲ ﻷ ّﹶﻥ ﺍ َ
ﻭﻫﻜﺬﺍ ﺍﳌﺆﻣﻦ ﺩﺍﺋﻤﹰﺎ ﻻ ﻳﻄﻠ ﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴ ِﺔ ﻭﺇﳕﺎ ﻳﻄﻠ ﻊ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪ ﺍ ِ
﴿ﻣﺎ ِﻋﻨ ﺪ ﹸﻛ ﻢ ﻳﻨ ﹶﻔ ﺪ ﻭﻣﺎ ِﻋﻨ ﺪ ﺍﻟّﹶﻠ ِﻪ ﺑﺎﻕٍ﴾ ]ﺍﻟﻨﺤﻞ :ﻣﻦ ﺍﻵﻳﺔ.[٩٦
ﺤﻴﻮﺍ ﹸﻥ ﹶﻟ ﻮ ﻛﹶﺎﻧﻮﺍ ﻳ ﻌﹶﻠﻤﻮﻥﹶ﴾ ]ﺍﻟﻌﻨﻜﺒـﻮﺕ :ﻣـﻦ
ﻭﻳﻘﻮﻝ ـ ﴿ :ﻭِﺇ ّﹶﻥ ﺍﻟ ﺪّﺍ ﺭ ﺍﻵ ِﺧ ﺮ ﹶﺓ ﹶﻟ ِﻬ ﻲ ﺍﹾﻟ
ﺍﻵﻳﺔ.[٦٤
ﺃﻣﺎ ﻧﺘﻴﺠ ﹸﺔ ﺍﻟﻜﻔﺮ ﻓﻬﻲ ﺍﻟﺸﻘﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ
- ٤ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ -ﺩﺍﺭ ﻃﻴﺒﺔ (٥٧٢ / ٦) -
٩
• ﺃﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ :ﻓﺎﳍﻼﻙ ﻭﺍﻟﺪﻣﺎﺭ ﻭﺍﻟﻌﺬﺍﺏ ﻛﻤﺎ ﻓﹸﻌﻞ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ .ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻣﺎ
ﺤ ﹰﺔ
ﺖ ﺇِﻻ ﺻـﻴ ﲔِ .ﺇ ﹾﻥ ﻛﹶﺎﻧـ ﺴﻤﺎ ِﺀ ﻭﻣﺎ ﹸﻛﻨّﺎ ﻣﻨ ِﺰِﻟ
ﹶﺃﻧ ﺰﹾﻟﻨﺎ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻩ ِﻣ ﻦ ﺟﻨ ٍﺪ ِﻣ ﻦ ﺍﻟ ّ
ﻭﺍ ِﺣ ﺪ ﹰﺓ ﹶﻓِﺈﺫﹶﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭﻥﹶ﴾.
ﻼ ﹶﺃ ﺧ ﹾﺬﻧﺎ ِﺑ ﹶﺬﻧِﺒ ِﻪ ﹶﻓﻤِـﻨ ﻬ ﻢ ﻣـ ﻦ
ﻭﻫﻜﺬﺍ ﻳﺘﻌﺎﻣﻞ ﺭﺑّﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﺍﻟﻜﻔﺮﺓِ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﹶﻓ ﹸﻜ ّﹰ
ﺽ ﻭ ِﻣﻨ ﻬ ﻢ ﻣـ ﻦ
ﺴ ﹾﻔﻨﺎ ِﺑ ِﻪ ﺍ َﻷ ﺭ
ﺤ ﹸﺔ ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﺧ
ﺼﻴ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ِﻪ ﺣﺎﺻِﺒﹰﺎ ﻭﻣِﻨ ﻬ ﻢ ﻣ ﻦ ﹶﺃ ﺧ ﹶﺬﺗ ﻪ ﺍﻟ ّ
ﺴ ﻬ ﻢ ﻳ ﹾﻈِﻠﻤﻮﻥﹶ﴾ ]ﺍﻟﻌﻨﻜﺒﻮﺕ.[٤٠: ﹶﺃ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟّﹶﻠ ﻪ ِﻟﻴ ﹾﻈﻠِ ﻤ ﻬ ﻢ ﻭﹶﻟ ِﻜ ﻦ ﻛﹶﺎﻧﻮﺍ ﹶﺃﻧ ﹸﻔ
ﻚ ِﺇﺫﹶﺍ ﹶﺃ ﺧ ﹶﺬ ﺍﹾﻟ ﹸﻘﺮﻯ ﻭ ِﻫ ﻲ ﻇﹶﺎِﻟ ﻤ ﹲﺔ ِﺇ ّﹶﻥ ﹶﺃ ﺧ ﹶﺬ ﻩ ﹶﺃﻟِﻴ ﻢ ﺷـﺪِﻳﺪ﴾ ﻚ ﹶﺃ ﺧ ﹸﺬ ﺭِّﺑ ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭ ﹶﻛ ﹶﺬِﻟ
]ﻫﻮﺩ.[١٠٢:
ﺃﻣﺎ ﻧﺘﻴﺠ ﹸﺔ ﺍﻟﻜﻔ ِﺮ ﰲ ﺍﻵﺧﺮﺓ ﻓﺎﻟﻌﺬﺍﺏ ﺍﻷﻟﻴ ﻢ ﰲ ﺩﺍﺭ ﺍﳉﺤﻴﻢِ ،ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺍّﹶﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ
ﺠﺰِﻱ ﹸﻛ ّﹶﻞ ﻚ ﻧ ﻒ ﻋﻨ ﻬ ﻢ ِﻣ ﻦ ﻋﺬﹶﺍِﺑﻬﺎ ﹶﻛ ﹶﺬِﻟ
ﺨ ّﹶﻔ
ﹶﻟ ﻬ ﻢ ﻧﺎ ﺭ ﺟ ﻬّﻨ ﻢ ﻻ ﻳ ﹾﻘﻀﻰ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﻓﻴﻤﻮﺗﻮﺍ ﻭﻻ ﻳ
ﹶﻛﻔﹸﻮﺭٍ﴾ ]ﻓﺎﻃﺮ.[٣٦:
ﺕ ﻓﻴﻬﺎ ﲢﺬﻳ ﺮ ﻭﺗﺬﻛﲑ ،ﻗﺎﻝ ﺗﻌـﺎﱃ﴿ :ﻳـﺎ ﺏ ﺍﻟﻘﺮﻳ ِﺔ ﺑﺂﻳﺎ ٍ ﺼ ﹶﺔ ﺃﺻﺤﺎ ِ ﻭﳜﺘ ﻢ ﺭﺑّﻨﺎ ﺳﺒﺤﺎﻧﻪ ِﻗ ّ
ﺴﺘ ﻬ ِﺰﺋﹸﻮ ﹶﻥ .ﹶﺃﹶﻟ ﻢ ﻳ ﺮﻭﺍ ﻛﹶـ ﻢ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨـﺎ
ﺴ ﺮ ﹰﺓ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺭﺳﻮ ٍﻝ ﺇِﻻ ﻛﹶﺎﻧﻮﺍ ِﺑ ِﻪ ﻳ ﺣ
٥
ﻀﺮﻭﻥﹶ﴾. ﺤ ﹶﻗﺒﹶﻠ ﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﻭ ِﻥ ﹶﺃّﻧ ﻬ ﻢ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻻ ﻳ ﺮ ِﺟﻌﻮ ﹶﻥ .ﻭِﺇ ﹾﻥ ﹸﻛ ّﹲﻞ ﹶﻟ ﻤّﺎ ﺟﻤِﻴ ﻊ ﹶﻟ ﺪﻳﻨﺎ ﻣ
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١٠
א:א*ول
@ א نא "%
EFْ GCאضCא ْ ? A
ﺇﻥ ﺍﻟﺬﻱ ﻳﺘﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻳﺮﻯ ﺟﺎﻧﺒﺎ ﻛﺒﲑﺍ ﻣﻦ ﺁﻳﺎﺗﻪ ﻭﺳﻮﺭﻩ ،ﻗـﺪ ﺍﺷـﺘﻤﻞ ﻋﻠـﻰ
ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﻋﻠﻰ ﻗﺼﺺ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺧﻴﺎﺭ ﻭﺍﻷﺷﺮﺍﺭ.
ﻳﺮﻯ ﺫﻟﻚ ﺑﺼﻮﺭﺓ ﺃﻛﺜﺮ ﺗﻔﺼﻴﻼ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ،ﺍﻟﱵ ﻛﺎﻥ ﻧﺰﻭﳍﺎ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ،ﻷـﺎ ﰲ
ﺍﻷﻋﻢ ﻭﺍﻷﻏﻠﺐ ﺍﻫﺘﻤﺖ ﺑﺈﻗﺎﻣﺔ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺻﺪﻕ ﺍﻟﺮﺳﻮﻝ
ﻓﻴﻤﺎ ﻳﺒﻠﻐﻪ ﻋﻦ ﺭﺑﻪ ،ﻭﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻌﺚ ﻭﻣﺎ ﻳﺘﺮﺗﺐ
ﻋﻠﻴﻪ ﻣﻦ ﺛﻮﺍﺏ ﺃﻭ ﻋﻘﺎﺏ ﺣﻖ ﻭﺻﺪﻕ.
ﻭﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺳﺎﻗﺘﻬﺎ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﺗﺎﺭﺓ ﻋﻦ ﻃﺮﻳﻖ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ،ﻭﺗﺎﺭﺓ ﻋﻦ
ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻷﺧﺮﻯ ،ﻛﺎﻟﻨﻈﺮ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴـﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﰲ ﺧﻠـﻖ
ﺍﻹﻧﺴﺎﻥ ﻭﻏﲑﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ.
ﺃﻣﺎ ﺍﻟﺴﻮﺭ ﺍﳌﺪﻧﻴﺔ ﻭﻫﻲ ﺍﻟﱵ ﻛﺎﻥ ﻧﺰﻭﳍﺎ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ،ﻓﻬﻲ ﰲ ﺍﻷﻋﻢ ﻭﺍﻷﻏﻠﺐ ﺍﻫﺘﻤﺖ ﺑﻌﺪ
ﺃﻥ ﺭﺳﺨﺖ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻴﻤﺔ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ،ﺑﺘﻔﺼﻴﻞ ﺃﺣﻜـﺎﻡ ﺍﻟﺸـﺮﻳﻌﺔ ﺍﻟﻌﻤﻠﻴـﺔ،
ﻛﺎﻟﻌﺒﺎﺩﺍﺕ ،ﻭﺍﳌﻌﺎﻣﻼﺕ ،ﻭﺍﳊﺪﻭﺩ ،ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺗﻨﻈـﻴﻢ ﺷـﺌﻮﻥ ﺍﻟﺪﻭﻟـﺔ
ﺍﻹﺳﻼﻣﻴﺔ ﺩﺍﺧﻠﻴﺎ ﻭﺧﺎﺭﺟﻴﺎ..
ﻓﻤﺜﻼ ﻣﻦ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﺍﻟﱵ ﺍﺷﺘﻤﻞ ﻣﻌﻈﻤﻬﺎ ،ﺃﻭ ﺟﺎﻧﺐ ﻛﺒﲑ ﻣﻨﻬﺎ ،ﻋﻠﻰ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ،
ﺳﻮﺭ :ﺍﻷﻋﺮﺍﻑ ،ﻭﻳﻮﻧﺲ ،ﻭﻫﻮﺩ ،ﻭﻳﻮﺳﻒ ،ﻭﺍﻟﺸﻌﺮﺍﺀ ،ﻭﺍﻟﻘﺼﺺ ،ﻭﺍﻟﺼﺎﻓﺎﺕ ..ﺍﱁ.
ﻭﺍﻟﻘﺼﺔ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﳍﺎ ﺃﺛﺮﻫﺎ ﺍﻟﻌﻤﻴﻖ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﻨﺼﺮ ﺍﻟﺘﺸـﻮﻳﻖ،
ﻭﺟﻮﺍﻧﺐ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻻﺗﻌﺎﻅ ..ﻭﻻ ﺗﺰﺍﻝ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﺪﺧﻞ ﻣﻨـﻬﺎ ﺍﳍـﺪﺍﺓ
ﻭﺍﳌﺼﻠﺤﻮﻥ ﻭﺍﻟﻘﺎﺩﺓ ،ﺇﱃ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻭﻋﻘﻮﳍﻢ ،ﻟﻜﻲ ﻳﺴﻠﻜﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ ،ﻭﻳﻌﺘﻨﻘـﻮﺍ
ﺍﻟﻔﻀﺎﺋﻞ ،ﻭﳚﺘﻨﺒﻮﺍ ﺍﻟﺮﺫﺍﺋﻞ ،ﻭﻳﺴﻠﻤﻮﺍ ﻭﺟﻮﻫﻬﻢ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻭﻣﻦ ﻫﻨﺎ ﺳﺎﻕ ﻣﺎ ﺳﺎﻕ
ﻣﻦ ﻗﺼﺺ ﳝﺘﺎﺯ ﺑﺴﻤﻮ ﺍﻟﻐﺎﻳﺔ ،ﻭﺷﺮﻳﻒ ﺍﳌﻘﺼﺪ ،ﻭﺻﺪﻕ ﺍﻟﻜﻠﻤﺔ ﻭﺍﳌﻮﺿـﻮﻉ ،ﻭﲢـﺮﻱ
ﺍﳊﻘﻴﻘﺔ ﲝﻴﺚ ﻻ ﺗﺸﻮﺎ ﺷﺎﺋﺒﺔ ﻣﻦ ﺍﻟﻮﻫﻢ ﺃﻭ ﺍﳋﻴﺎﻝ ﺃﻭ ﳐﺎﻟﻔﺔ ﺍﻟﻮﺍﻗﻊ.
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ﻛﻤﺎ ﺃﻥ ﻣﻦ ﳑﻴﺰﺍﺕ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ :ﺍﺷﺘﻤﺎﻟﻪ ﻋﻦ ﻃﺮﻕ ﺷﱴ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻬﺬﻳﺐ ،ﺗـﺎﺭﺓ
ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺭ ،ﻭﺃﺣﻴﺎﻧﺎ ﻋﻦ ﻃﺮﻳﻖ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﳊﻜﻤﺔ ﻭﺍﻻﻋﺘﺒﺎﺭ ،ﻭﻃﻮﺭﺍ ﻋﻦ ﻃﺮﻳﻖ
ﻚ ِﻣ ﻦ ﹶﺃﻧﺒﺎﺀ ﺍﹾﻟﻘﹸـﺮﻯﺍﻟﺘﺨﻮﻳﻒ ﻭﺍﻹﻧﺬﺍﺭ ﻧﺮﻯ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }] :ﹶﺫِﻟ
ﻚ ِﻣﻨﻬﺎ ﻗﹶﺂِﺋ ﻢ ﻭ ﺣﺼِﻴ ﺪ " "١٠٠ﻭﻣﺎ ﹶﻇﹶﻠ ﻤﻨﺎ ﻫ ﻢ ﻭﻟﹶـﻜِﻦ ﹶﻇﹶﻠﻤﻮﹾﺍ ﺃﹶﻧ ﹸﻔﺴـ ﻬ ﻢ ﹶﻓﻤـﺎ
ﺼ ﻪ ﻋﹶﻠﻴ
ﻧ ﹸﻘ
ﻚ ﻭﻣﺎ ﺯﺍﺩﻭ ﻫ ﻢ ﺖ ﻋﻨ ﻬ ﻢ ﺁِﻟ ﻬﺘ ﻬ ﻢ ﺍﱠﻟﺘِﻲ ﻳ ﺪﻋﻮ ﹶﻥ ﻣِﻦ ﺩﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﻣِﻦ ﺷ ﻲ ٍﺀ ﱢﻟﻤﺎ ﺟﺎﺀ ﹶﺃ ﻣ ﺮ ﺭﺑ ﹶﺃ ﹾﻏﻨ
ﻚ ِﺇﺫﹶﺍ ﹶﺃ ﺧ ﹶﺬ ﺍﹾﻟ ﹸﻘﺮﻯ ﻭ ِﻫ ﻲ ﻇﹶﺎِﻟ ﻤ ﹲﺔ ِﺇ ﱠﻥ ﹶﺃ ﺧ ﹶﺬ ﻩ ﹶﺃﻟِﻴ ﻢ ﺷﺪِﻳ ﺪ
ﻚ ﹶﺃ ﺧ ﹸﺬ ﺭﺑ
ﺐ " "١٠١ﻭﻛﹶ ﹶﺬِﻟ ﹶﻏﻴ ﺮ ﺗﺘِﺒﻴ ٍ
ﻚ
ﺱ ﻭ ﹶﺫِﻟ ﻉ ﱠﻟ ﻪ ﺍﻟﻨﺎ ﺠﻤﻮ ﻚ ﻳ ﻮ ﻡ ﻣ ﺏ ﺍﻵ ِﺧ ﺮ ِﺓ ﹶﺫِﻟ ﻑ ﻋﺬﹶﺍ ﻚ ﻵﻳ ﹰﺔ ﱢﻟ ﻤ ﻦ ﺧﺎ "ِ "١٠٢ﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ
ﺸﻬﻮ ﺩ ") { "١٠٣ﺳﻮﺭﺓ ﻫﻮﺩ ١٠٠ :ـ [(١٠٣ ﻳ ﻮ ﻡ ﻣ
ﻭﺍﻟﻘﺼﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺴﺖ ﻋﻤﻼ ﻓﻨﻴﺎ ﻣﺴﺘﻘﻼ ﰲ ﻣﻮﺿﻮﻋﻪ ﻭﻃﺮﻳﻘﺔ ﻋﺮﺿﻪ ﻭﺇﺩﺍﺭﺓ
ﺣﻮﺍﺩﺛﻪ – ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﺍﻟﻘﺼﺔ ﺍﻟﻔﻨﻴﺔ ﺍﳊﺮﺓ ،ﺍﻟﱵ ﺗﺮﻣﻲ ﺇﱃ ﺃﺩﺍﺀ ﻏﺮﺽ ﻓﲏ ﻃﻠﻴﻖ –
ﺇﳕﺎ ﻫﻲ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺜﲑﺓ ﺇﱃ ﺃﻏﺮﺍﺿﻪ ﺍﻟﺪﻳﻨﻴﺔ .ﻭﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﺩﻋﻮﺓ
ﺩﻳﻨﻴﺔ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ؛ ﻭﺍﻟﻘﺼﺔ ﺇﺣﺪﻯ ﻭﺳﺎﺋﻠﻪ ﻹﺑﻼﻍ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻭﺗﺜﺒﻴﺘﻬﺎ .ﺷﺄﺎ ﰲ
ﺫﻟﻚ ﺷﺄﻥ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﻳﺮﲰﻬﺎ ﻟﻠﻘﻴﺎﻣﺔ ﻭﻟﻠﻨﻌﻴﻢ ﻭﺍﻟﻌﺬﺍﺏ ،ﻭﺷﺄﻥ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﻳﺴﻮﻗﻬﺎ ﻋﻠﻰ
ﺍﻟﺒﻌﺚ ﻭﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ ،ﻭﺷﺄﻥ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﱵ ﻳﻔﺼﻠﻬﺎ ﻭﺍﻷﻣﺜﺎﻝ ﺍﻟﱵ ﻳﻀﺮﺎ ...ﺇﱃ ﺁﺧﺮ
ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ .
ﻭﻗﺪ ﺧﻀﻌﺖ ﺍﻟﻘﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻣﻮﺿﻮﻋﻬﺎ ،ﻭﰲ ﻃﺮﻳﻘﺔ ﻋﺮﺿﻬﺎ ،ﻭﺇﺩﺍﺭﺓ ﺣﻮﺍﺩﺛﻬﺎ ،
ﳌﻘﺘﻀﻰ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻳﻨﻴﺔ ؛ ﻭﻇﻬﺮﺕ ﺁﺛﺎﺭ ﻫﺬﺍ ﺍﳋﻀﻮﻉ ﰲ ﲰﺎﺕ ﻣﻌﻴﻨﺔ ﺳﻨﻌﺮﺽ ﳍﺎ ﺑﻌﺪ
ﻗﻠﻴﻞ .ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳋﻀﻮﻉ ﺍﻟﻜﺎﻣﻞ ﻟﻠﻐﺮﺽ ﺍﻟﺪﻳﲏ ،ﻭﻭﻓﺎﺀﻫﺎ ﺬﺍ ﺍﻟﻐﺮﺽ ﲤﺎﻡ ﺍﻟﻮﻓﺎﺀ ،ﱂ
ﳝﻨﻊ ﺑﺮﻭﺯ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻔﻨﻴﺔ ﰲ ﻋﺮﺿﻬﺎ .ﻭﻻﺳﻴﻤﺎ ﺧﺼﻴﺼﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﱪﻯ ﰲ ﺍﻟﺘﻌﺒﲑ .
ﻭﻫﻲ ﺍﻟﺘﺼﻮﻳﺮ .
ﻭﻗﺪ ﻻﺣﻈﻨﺎ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ﻳﺆﻟﻒ ﺑﲔ ﺍﻟﻐﺮﺽ ﺍﻟﺪﻳﲏ ﻭﺍﻟﻐﺮﺽ ﺍﻟﻔﲏ ،ﻓﻴﻤﺎ
ﻧﻌﺮﺿﻪ ﻣﻦ ﺍﻟﺼﻮﺭ ﻭﺍﳌﺸﺎﻫﺪ .ﺑﻞ ﻻﺣﻈﻨﺎ ﺃﻧﻪ ﳚﻌﻞ ﺍﳉﻤﺎﻝ ﺍﻟﻔﲏ ﺃﺩﺍﺓ ﻣﻘﺼﻮﺩﺓ ﻟﻠﺘﺄﺛﲑ
ﺍﻟﻮﺟﺪﺍﱐ ،ﻓﻴﺨﺎﻃﺐ ﺣﺎﺳﺔ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺪﻳﻨﻴﺔ ،ﺑﻠﻐﺔ ﺍﳉﻤﺎﻝ ﺍﻟﻔﻨﻴﺔ .ﻭﺍﻟﻔﻦ ﻭﺍﻟﺪﻳﻦ
ﺻﻨﻮﺍﻥ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻨﻔﺲ ﻭﻗﺮﺍﺭﺓ ﺍﳊﺲ ،ﻭﺇﺩﺭﺍﻙ ﺍﳉﻤﺎﻝ ﺍﻟﻔﲏ ﺩﻟﻴﻞ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺘﻠﻘﻲ ﺍﻟﺘﺄﺛﲑ
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ﺍﻟﺪﻳﲏ ،ﺣﲔ ﻳﺮﺗﻔﻊ ﺍﻟﻔﻦ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﻓﻴﻊ ،ﻭﺣﲔ ﺗﺼﻔﻮ ﺍﻟﻨﻔﺲ ﻟﺘﻠﻘﻲ ﺭﺳﺎﻟﺔ
ﺍﳉﻤﺎﻝ .
ﻭﻗﺪ ﺃﻭﺭﺩﻧﺎ ﰲ ﻓﺼﻞ " ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ " ﳕﻮﺫﺟﲔ ﻣﻦ ﺍﻟﻘﺼﺔ ،ﻋﻤﻠﺖ ﻓﻴﻬﻤﺎ ﺍﻟﺮﻳﺸﺔ
ﺍﳌﻌﺠﺰﺓ ﻋﻤﻠﻬﺎ ،ﻭﻫﻲ ﺗﻌﺮﺿﻬﻤﺎ ﻋﺮﺿﺎ ﺃﺧﺎﺫﺍ .ﻭﻗﺪ ﻭﻋﺪﻧﺎ ﻫﻨﺎﻙ ﺑﺘﻔﺼﻴﻞ ﺍﻟﺒﺤﺚ ﰲ
ﺍﻟﻘﺼﺔ ،ﻓﻠﻨﺄﺧﺬ ﺍﻵﻥ ﰲ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ.
ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ
ﺳﻴﻘﺖ ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺤﻘﻴﻖ ﺃﻏﺮﺍﺽ ﺩﻳﻨﻴﺔ ﲝﺘﺔ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ؛ ﻭﻗﺪ ﺗﻨﺎﻭﻟﺖ ﻣﻦ
ﻫﺬﻩ ﺍﻷﻏﺮﺍﺽ ﻋﺪﺩﺍ ﻭﻓﲑﺍ ﻣﻦ ﺍﻟﺼﻌﺐ ﺍﺳﺘﻘﺼﺎﺅﻩ ،ﻷﻧﻪ ﻳﻜﺎﺩ ﻳﺘﺴﺮﺏ ﺇﱃ ﲨﻴﻊ
ﺍﻷﻏﺮﺍﺽ ﺍﻟﻘﺮﺁﻧﻴﺔ ؛ ﻓﺈﺛﺒﺎﺕ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺇﺛﺒﺎﺕ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ،ﻭﺗﻮﺣﺪ ﺍﻷﺩﻳﺎﻥ ﰲ
ﺃﺳﺎﺳﻬﺎ ،ﻭﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﺘﺒﺸﲑ ،ﻭﻣﻈﺎﻫﺮ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ،ﻭﻋﺎﻗﺒﺔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ،ﻭﺍﻟﻌﺠﻠﺔ
ﻭﺍﻟﺘﺮﻳﺚ ،ﻭﺍﻟﺼﱪ ﻭﺍﳉﺰﻉ ،ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺒﻄﺮ ،ﻭﻛﺜﲑ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻳﻨﻴﺔ ،
ﻭﺍﳌﺮﺍﻣﻲ ﺍﳋﻠﻘﻴﺔ ،ﻗﺪ ﺗﻨﺎﻭﻟﺘﻪ ﺍﻟﻘﺼﺔ ،ﻭﻛﺎﻧﺖ ﺃﺩﺍﺓ ﻟﻪ ﻭﺳﺒﻴﻼ ﺇﻟﻴﻪ .
ﻓﺈﺫﺍ ﳓﻦ ﺍﺳﺘﻌﺮﺿﻨﺎ ﻫﻨﺎ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻓﺈﳕﺎ ﻧﺜﺒﺖ ﺃﻫﻢ ﻫﺬﻩ ﺍﻷﻏﺮﺍﺽ
ﻭﺃﻭﺿﺤﻬﺎ ،ﻭﻧﺘﺮﻙ ﺍﺳﺘﻘﺼﺎﺀﻫﺎ ﻭﺗﺘﺒﻌﻬﺎ :
-١ﺑﻴﺎﻥ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻥ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻗﺼﺺ
ﻟﻠﺴﺎﺑﻘﲔ ،ﻻ ﻋﻠﻢ ﻟﻠﺮﺳﻮﻝ ﺎ ،ﻭﺇﳕﺎ ﻋﻠﻤﻬﺎ ﺑﻌﺪ ﺃﻥ ﺃﻭﺣﺎﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ،ﻭﺃﻧﻪ
ﺻﺎﺩﻕ ﻓﻴﻤﺎ ﻳﺒﻠﻐﻪ ﻋﻦ ﺭﺑﻪ .ﺍﺳﺘﻤﻊ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻳﻘﺮﺭ ﺫﻟﻚ ﰲ ﻣﻮﺍﻃﻦ ﻣﺘﻌﺪﺩﺓ،
ﻚ ِﻣ ﻦ ﺃﹶﻧﺒﺎﺀ ﻓﻴﻘﻮﻝ ﰲ ﺃﻋﻘﺎﺏ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻋﻦ ﻗﺼﺔ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﻗﻮﻣﻪِ}]:ﺗ ﹾﻠ
ﺻِﺒ ﺮ ِﺇ ﱠﻥ ﺍﹾﻟﻌﺎِﻗﺒ ﹶﺔ
ﻚ ﻣِﻦ ﹶﻗﺒ ِﻞ ﻫـﺬﹶﺍ ﻓﹶﺎ
ﺖ ﻭ ﹶﻻ ﹶﻗ ﻮ ﻣ
ﺖ ﺗ ﻌﹶﻠ ﻤﻬﺎ ﺃﹶﻧ
ﻚ ﻣﺎ ﻛﹸﻨ
ﺐ ﻧﻮﺣِﻴﻬﺎ ِﺇﹶﻟﻴ
ﺍﹾﻟ ﻐﻴ ِ
ﲔ { )ﺳﻮﺭﺓ ﻫﻮﺩ[(٤٩ : ِﻟ ﹾﻠ ﻤﺘ ِﻘ
ﺃﻱ :ﺗﻠﻚ ﺍﻟﻘﺼﺔ ﺍﻟﱵ ﻗﺼﺼﻨﺎﻫﺎ ﻋﻠﻴﻚ ﻋﻦ ﻧﻮﺡ ﻭﻗﻮﻣﻪ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻐﻴﺐ ﺍﳌﺎﺿﻴﺔ ،ﺍﻟﱵ ﻻ
ﻳﻌﻠﻢ ﺩﻗﺎﺋﻘﻬﺎ ﻭﺗﻔﺎﺻﻴﻠﻬﺎ ﺃﺣﺪ ﺳﻮﺍﻧﺎ ،ﻭﳓﻦ "ﻧﻮﺣﻴﻬﺎ ﺇﻟﻴﻚ" ﻭﻧﻌﺮﻓﻚ ﺎ ﻋﻦ ﻃﺮﻳﻖ ﻭﺣﻴﻨﺎ
ﺍﻟﺼﺎﺩﻕ ﺍﻷﻣﲔ.
١٣
ﻭﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﺃﻣﺜﺎﳍﺎ "ﻣﺎ ﻛﻨﺖ ﺗﻌﻠﻤﻬﺎ" ﺃﻧﺖ ﻳﺎ ﳏﻤﺪ ،ﻭﻣﺎ ﻛﺎﻥ ﻳﻌﻠﻤﻬﺎ "ﻗﻮﻣﻚ" ﺃﻳﻀﺎ
ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺼﺎﺩﻗﺔ ﺍﳊﻜﻴﻤﺔ "ﻣﻦ ﻗﺒﻞ" ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﻟﻮﻗﺖ ﺃﻭﺣﻴﻨﺎﻫﺎ ﺇﻟﻴﻚ ﻓﻴﻪ.
ﻭﻣﺎﺩﺍﻡ ﺍﻷﻣﺮ ﻛﺬﻟﻚ "ﻓﺎﺻﱪ" ﺻﱪﺍ ﲨﻴﻼ ﻋﻠﻰ ﺗﺒﻠﻴﻎ ﻣﺎ ﺃﻣﺮﻙ ﺍﷲ ﺑﺘﺒﻠﻴﻐﻪ ،ﻛﻤﺎ ﺻﱪ
ﺃﺧﻮﻙ ﻧﻮﺡ ﻣﻦ ﻗﺒﻠﻚ ،ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﺎﻗﺒﺔ ﺍﳊﺴﻨﺔ ﻟﻠﻤﺘﻘﲔ ﺍﻟﺬﻳﻦ ﺻﺎﻧﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻦ ﻛﻞ ﻣﺎ
ﻻ ﻳﺮﺿﻲ ﺍﷲ ﺗﻌﺎﱃ.
ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻌﻘﻴﺐ ﺣﻜﻴﻢ ﻋﻦ ﻗﺼﺔ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻗﺼﺪ ﺑﻪ ﺍﻻﻣﺘﻨﺎﻥ ﻋﻠﻰ ﺍﻟﻨﱯ
ﻛﻤﺎ ﻗﺼﺪ ﺑﻪ ﺍﳌﻮﻋﻈﺔ ﻭﺍﻟﺘﺴﻠﻴﺔ.
ﺃﻣﺎ ﺍﻻﻣﺘﻨﺎﻥ ﻓﻨﺮﺍﻩ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ" :ﻣﺎ ﻛﻨﺖ ﺗﻌﻠﻤﻬﺎ ﺃﻧﺖ ﻭﻻ ﻗﻮﻣﻚ ﻣﻦ ﻗﺒﻞ ﻫﺬﺍ" ﻭﺃﻣﺎ
ﺍﳌﻮﻋﻈﺔ ﻓﻨﺮﺍﻫﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻓﺎﺻﱪ".
ﺃﻣﺎ ﺍﻟﺘﺴﻠﻴﺔ ﻓﻨﺮﺍﻫﺎ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ" :ﺃﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ" .ﻭﺷﺒﻴﻪ ﺑﺬﻟﻚ ﻣﺎ ﻗﺎﻟﻪ ﺳﺒﺤﺎﻧﻪ
ﰲ ﺃﻋﻘﺎﺏ ﺍﳊﺪﻳﺚ ﺍﻟﻄﻮﻳﻞ ﻋﻦ ﻗﺼﺔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺃﺧﻮﺗﻪ ﻣﻊ ﻏﲑﻫﻢ ﻗﺎﻝ
ﺖ ﹶﻟ ﺪﻳ ِﻬ ﻢ ِﺇ ﹾﺫ ﹶﺃ ﺟ ﻤﻌﻮﹾﺍ ﹶﺃ ﻣ ﺮ ﻫ ﻢ ﻭ ﻫ ﻢ
ﻚ ﻭﻣﺎ ﻛﹸﻨ
ﺐ ﻧﻮﺣِﻴ ِﻪ ِﺇﹶﻟﻴ
ﻚ ِﻣ ﻦ ﺃﹶﻧﺒﺎﺀ ﺍﹾﻟ ﻐﻴ ِ
ﺗﻌﺎﱃ }]:ﹶﺫِﻟ
ﻳ ﻤ ﹸﻜﺮﻭ ﹶﻥ { )ﺳﻮﺭﺓ ﻳﻮﺳﻒ[(١٠٢ :
ﺃﻱ :ﺫﻟﻚ ﺍﻟﺬﻱ ﻗﺼﺼﻨﺎﻩ ﻋﻠﻴﻚ ﻳﺎ ﳏﻤﺪ ﻣﻦ ﻗﺼﺔ ﺃﺧﻴﻚ ﻳﻮﺳﻒ ،ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻴﺔ
ﺍﻟﱵ ﻻ ﻳﻌﻠﻤﻬﺎ ﻋﻠﻤﺎ ﺗﺎﻣﺎ ﺷﺎﻣﻼ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ،ﻭﳓﻦ "ﻧﻮﺣﻴﻪ ﺇﻟﻴﻚ" ﻭﳔﱪﻙ ﺑﻪ ﳌﺎ
ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻈﺎﺕ ﻭﺍﻟﻌﱪ.
ﻭﺃﻧﺖ ﻳﺎ ﳏﻤﺪ ﻣﺎ ﻛﻨﺖ ﺣﺎﺿﺮﺍ ﻣﻊ ﺃﺧﻮﺓ ﻳﻮﺳﻒ ،ﻭﻗﺖ ﺃﻥ ﺃﲨﻌﻮﺍ ﺃﻣﺮﻫﻢ ﻟﻠﻤﻜﺮ ﺑﻪ،
ﻭﻟﻼﻋﺘﺪﺍﺀ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﺃﺧﱪﻧﺎﻙ ﺑﺬﻟﻚ ﻟﻼﻋﺘﺒﺎﺭ ﻭﺍﻻﺗﻌﺎﻅ.
ﻭﻧﺮﻯ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻳﻀﺎ ﻭﻫﻮ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻣﺎ
ﻗﺼﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻴﻨﺎ ﺑﻌﺪ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻋﻦ ﺟﺎﻧﺐ ﻣﻦ ﻗﺼﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﻦ
ﺟﺎﻧﺐ ﻣﻦ ﻗﺼﺔ ﻣﺮﱘ.
ﺐ ﺍﹾﻟ ﻐ ﺮِﺑ ﻲ ِﺇ ﹾﺫ
ﺖ ِﺑﺠﺎِﻧ ِ
ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﺼﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ }]:ﻭﻣﺎ ﻛﹸﻨ
ﺸ ﹾﺄﻧﺎ ﹸﻗﺮﻭﻧﺎ ﹶﻓﺘﻄﹶﺎ ﻭ ﹶﻝ
ﺖ ِﻣ ﻦ ﺍﻟﺸﺎ ِﻫﺪِﻳ ﻦ " "٤٤ﻭﹶﻟ ِﻜﻨﺎ ﺃﹶﻧ
ﻀﻴﻨﺎ ﺇِﻟﹶﻰ ﻣﻮﺳﻰ ﺍﹾﻟﹶﺄ ﻣ ﺮ ﻭﻣﺎ ﻛﹸﻨ
ﹶﻗ
١٤
ﲔ ""٤٥
ﺖ ﺛﹶﺎ ِﻭﻳﺎ ﻓِﻲ ﹶﺃ ﻫ ِﻞ ﻣ ﺪﻳ ﻦ ﺗﺘﻠﹸﻮ ﻋﹶﻠﻴ ِﻬ ﻢ ﺁﻳﺎِﺗﻨﺎ ﻭﹶﻟ ِﻜﻨﺎ ﹸﻛﻨﺎ ﻣ ﺮ ِﺳِﻠ
ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟ ﻌ ﻤ ﺮ ﻭﻣﺎ ﻛﹸﻨ
ﺐ ﺍﻟﻄﱡﻮ ِﺭ ِﺇ ﹾﺫ ﻧﺎ ﺩﻳﻨﺎ ) {"٤٦" ..ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ :ﺍﻵﻳﺎﺕ ٤٤ـ[(٤٦
ﺖ ِﺑﺠﺎِﻧ ِ
ﻭﻣﺎ ﻛﹸﻨ
ﺃﻱ :ﱂ ﺗﻜﻦ ﻳﺎ ﳏﻤﺪ ﺣﺎﺿﺮﺍ ﻭﻗﺖ ﺃﻥ ﻛﻠﻔﻨﺎ ﺃﺧﺎﻙ ﻣﻮﺳﻰ ﲝﻤﻞ ﺭﺳﺎﻟﺘﻨﺎ ،ﻭﻛﺎﻥ ﺫﻟﻚ
ﻋﻨﺪ ﺍﳉﺎﻧﺐ ﺍﻟﻐﺮﰊ ﳉﺒﻞ ﺍﻟﻄﻮﺭ ،ﻭﱂ ﺗﻜﻦ ﺃﻳﻀﺎ ﻣﻦ ﺍﳌﺸﺎﻫﺪﻳﻦ ﳌﺎ ﺃﻭﺣﻴﻨﺎﻩ ﺇﻟﻴﻪ ،ﻭﻟﻜﻨﺎ
ﺃﺧﱪﻧﺎﻙ ﺑﺬﻟﻚ ﺑﻌﺪ ﺃﻥ ﺧﻠﺖ ﺑﻴﻨﻚ ﻭﺑﲔ ﻣﻮﺳﻰ ﺃﺯﻣﺎﻥ ﻃﻮﻳﻠﺔ.
ﻭﱂ ﺗﻜﻦ ﺃﻳﻀﺎ ﻣﻘﻴﻤﺎ ﰲ ﺃﻫﻞ ﻣﺪﻳﻦ ،ﻭﻗﺖ ﺃﻥ ﺣﺪﺙ ﻣﺎ ﺣﺪﺙ ﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻭﺑﲔ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ ﻭﺍﺑﻨﺘﻴﻪ ﻣﻦ ﳏﺎﻭﺭﺍﺕ ..
ﻭﱂ ﺗﻜﻦ ﻛﺬﻟﻚ ﲜﺎﻧﺐ ﺟﺒﻞ ﺍﻟﻄﻮﺭ ﻭﻗﺖ ﺃﻥ ﻧﺎﺩﻳﻨﺎ ﺃﺧﺎﻙ ﻣﻮﺳﻰ ،ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻪ ﺍﻟﺘﻮﺭﺍﺓ
ﻟﺘﻜﻮﻥ ﻫﺪﺍﻳﺔ ﻭﻧﻮﺭﺍ ﻟﻘﻮﻣﻪ.
ﻓﺎﳌﻘﺼﻮﺩ ﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺑﻴﺎﻥ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻥ ﺍﻟﺮﺳﻮﻝ
ﱂ ﻳﻜﻦ ﻋﺎﳌﺎ ﺑﺘﻠﻚ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﺇﳕﺎ ﺃﺧﱪﻩ ﺍﷲ ﺗﻌﺎﱃ ﺎ ﻋﻦ ﻃﺮﻳﻖ ﻗﺮﺁﻧﻪ ﺍﻟﻜﺮﱘ،
ﻭﻭﺣﻴﻪ ﺍﻟﺼﺎﺩﻕ ﺍﻷﻣﲔ.
ﻚ
ﺐ ﻧﻮﺣِﻴ ِﻪ ِﺇﻟﹶﻴ ﻚ ِﻣ ﻦ ﺃﹶﻧﺒﺎﺀ ﺍﹾﻟ ﻐ ﻴ ِﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﺼﺔ ﻣﺮﱘ ،ﻓﻘﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﺧﻼﳍﺎ }] :ﹶﺫِﻟ
ﺼﻤﻮ ﹶﻥ { ﺨﺘ ِ
ﺖ ﹶﻟ ﺪﻳ ِﻬ ﻢ ِﺇ ﹾﺫ ﻳ
ﻼ ﻣ ﻬ ﻢ ﹶﺃﻳ ﻬ ﻢ ﻳ ﹾﻜ ﹸﻔ ﹸﻞ ﻣ ﺮﻳ ﻢ ﻭﻣﺎ ﻛﹸﻨ
ﺖ ﹶﻟ ﺪﻳ ِﻬ ﻢ ِﺇ ﹾﺫ ﻳ ﹾﻠﻘﹸﻮﻥ ﹶﺃ ﹾﻗ ﹶ
ﻭﻣﺎ ﻛﹸﻨ
)ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ :ﺍﻵﻳﺔ [(٤٤
ﺃﻱ :ﺫﻟﻚ ﺍﻟﻘﺼﺺ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻗﺼﺼﻨﺎﻩ ﻋﻠﻴﻚ ﻳﺎ ﳏﻤﺪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﺎ ﻗﺎﻟﺘﻪ ﺍﻣﺮﺃﺓ
ﻋﻤﺮﺍﻥ ،ﻭﻣﺎ ﻗﺎﻟﻪ ﺯﻛﺮﻳﺎ ،ﻭﻣﺎ ﻗﺎﻟﺘﻪ ﺍﳌﻼﺋﻜﺔ ﳌﺮﱘ.
ﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻐﻴﺐ ﺍﻟﱵ ﻣﺎ ﻛﻨﺖ ﺗﻌﻠﻤﻬﺎ ﺃﻧﺖ ﻭﻻ ﻗﻮﻣﻚ ،ﻭﺇﳕﺎ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﻭﺣﺪﻩ
ﻭﺃﻧﺖ ﻣﺎ ﻛﻨﺖ ﺣﺎﺿﺮﺍ ﻣﻊ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻊ ﺍﻟﺬﻳﻦ ﻧﺎﻓﺴﻮﻩ ﰲ ﻛﻔﺎﻟﺔ ﻣﺮﱘ،
ﻭﺍﻗﺘﺮﻋﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﻓﻜﺎﻧﺖ ﻛﻔﺎﻟﺘﻬﺎ ﻣﻦ ﻧﺼﻴﺐ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ
ﺍﳌﻘﺼﻮﺩ ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻭﻣﺎ ﻳﺸﺒﻬﻬﺎ ﻣﻦ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ،ﺇﻗﺎﻣﺔ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ
ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻥ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﻗﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ ﱂ ﻳﻜﻦ ﻟﻠﺮﺳﻮﻝ
ﻋﻠﻢ ﺑﻪ ،ﻭﱂ ﻳﻜﻦ ﺃﻳﻀﺎ ﻟﻐﲑﻩ ﻋﻠﻢ ﺻﺤﻴﺢ ﺑﻪ.
١٥
ﻓﺠﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺬﻩ ﺍﻟﻘﺼﺺ ،ﻭﺣﻜﺎﻫﺎ ﺑﺎﳊﻖ ﻭﺍﻟﺼﺪﻕ ،ﻟﺘﻜﻮﻥ ﻋﱪﺓ ﻭﻋﻈﺔ ﻟﻠﻨﺎﺱ
ﺤ ﻖ ﻭﻣﺎ ِﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ِﺇ ﱠﻻ ﺍﻟﹼﻠ ﻪ ﻭِﺇ ﱠﻥ ﺍﻟﹼﻠ ﻪ ﹶﻟ ﻬ ﻮ ﺍﹾﻟ ﻌﺰِﻳ ﺰﺺ ﺍﹾﻟ
ﺼ ..ﻗﺎﻝ ﺗﻌﺎﱃِ}] :ﺇ ﱠﻥ ﻫـﺬﹶﺍ ﹶﻟ ﻬ ﻮ ﺍﹾﻟ ﹶﻘ
ﺤﻜِﻴ ﻢ { )ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ :ﺍﻵﻳﺔ [(٦٢ ﺍﹾﻟ
ﺤ ﻖ ِﺇﻧ ﻬ ﻢ ِﻓﺘﻴ ﹲﺔ ﺁ ﻣﻨﻮﺍ ِﺑ ﺮﺑ ِﻬ ﻢ ﻭ ِﺯ ﺩﻧﺎ ﻫ ﻢ ﻫﺪﻯ
ﻚ ﻧﺒﹶﺄﻫﻢ ﺑِﺎﹾﻟ
ﺺ ﻋﹶﻠﻴ ﺤ ﻦ ﻧ ﹸﻘ
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ}] :ﻧ
{ )ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ :ﺍﻵﻳﺔ [(١٣
ﲔ { )ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ :ﺍﻵﻳﺔ [(٧
ﺼ ﻦ ﻋﹶﻠﻴﻬِﻢ ِﺑ ِﻌ ﹾﻠ ٍﻢ ﻭﻣﺎ ﹸﻛﻨﺎ ﻏﹶﺂِﺋِﺒ
ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ}] :ﹶﻓﹶﻠﻨ ﹸﻘ
-٢ﻭﻛﺎﻥ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ :ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻣﻦ ﻋﻬﺪ ﻧﻮﺡ
ﺇﱃ ﻋﻬﺪ ﳏﻤﺪ .ﻭﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻛﻠﻬﻢ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ،ﻭﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺭﺏ ﺍﳉﻤﻴﻊ ؛ ﻭﻛﺜﲑﺍ
ﻣﺎ ﻭﺭﺩﺕ ﻗﺼﺺ ﻋﺪﺩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﳎﺘﻤﻌﺔ ﰲ ﺳﻮﺭﺓ ﻭﺍﺣﺪﺓ ،ﻣﻌﺮﻭﺿﺔ ﺑﻄﺮﻳﻘﺔ ﺧﺎﺻﺔ ،
ﻟﺘﺆﻳﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ .ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﻏﺮﺿﺎ ﺃﺳﺎﺳﻴﺎ ﰲ ﺍﻟﺪﻋﻮﺓ ،ﻓﻘﺪ ﺗﻜﺮﺭ ﳎﻲﺀ ﻫﺬﻩ
ﺍﻟﻘﺼﺺ ،ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ،ﻣﻊ ﺍﺧﺘﻼﻑ ﰲ ﺍﻟﺘﻌﺒﲑ ،ﻟﺘﺜﺒﻴﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﺗﻮﻛﻴﺪﻫﺎ ﰲ
ﺍﻟﻨﻔﻮﺱ ،ﻧﻀﺮﺏ ﻟﺬﻟﻚ ﻣﺜﻼ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ " ﺍﻷﻧﺒﻴﺎﺀ " " :ﻭﹶﻟ ﹶﻘ ﺪ ﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ
ﺐ ﻭﻫﻢ ﻣ ﻦ ﺍﻟﺴﺎ ﻋ ِﺔ ﺸ ﻮ ﹶﻥ ﺭﺑﻬﻢ ﺑِﺎﹾﻟ ﻐﻴ ِ
ﺨﲔ .ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺿﻴﺎ ًﺀ ﻭ ِﺫﻛﹾﺮﹰﺍ ِﻟ ﹾﻠ ﻤﺘ ِﻘ ﻭﻫﺎﺭﻭ ﹶﻥ ﺍﹾﻟ ﹸﻔ ﺮﻗﹶﺎ ﹶﻥ ﻭ ِ
ﺸ ِﻔﻘﹸﻮ ﹶﻥ .ﻭ ﻫﺬﹶﺍ ِﺫ ﹾﻛ ﺮ ﻣﺒﺎ ﺭ ﻙ ﺃﹶﻧ ﺰﹾﻟﻨﺎ ﻩ ﹶﺃﹶﻓﺄﹶﻧﺘ ﻢ ﹶﻟ ﻪ ﻣﻨ ِﻜﺮﻭ ﹶﻥ " " .ﻭﹶﻟ ﹶﻘ ﺪ ﺁﺗﻴﻨﺎ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺭ ﺷ ﺪ ﻩ ﻣ
ﲔ ِ .ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟﹶﺄﺑِﻴ ِﻪ ﻭﹶﻗ ﻮ ِﻣ ِﻪ ﻣﺎ ﻫِ ﺬ ِﻩ ﺍﻟﺘﻤﺎﺛِﻴ ﹸﻞ ﺍﱠﻟﺘِﻲ ﺃﹶﻧﺘ ﻢ ﹶﻟﻬﺎ ﻋﺎ ِﻛﻔﹸﻮ ﹶﻥ . ﻣِﻦ ﹶﻗﺒ ﹸﻞ ﻭ ﹸﻛﻨﺎ ﺑِﻪ ﻋﺎِﻟ ِﻤ
ﺴﺮِﻳ ﻦ . ﺠ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺍﹾﻟﹶﺄ ﺧ
ﻗﹶﺎﻟﹸﻮﺍ ﻭ ﺟ ﺪﻧﺎ ﺁﺑﺎﺀﻧﺎ ﹶﻟﻬﺎ ﻋﺎِﺑﺪِﻳ ﻦ " .ﺇﱃ ﻗﻮﻟﻪ " :ﻭﹶﺃﺭﺍﺩﻭﺍ ِﺑ ِﻪ ﹶﻛﻴﺪﹰﺍ ﹶﻓ
ﺏ ﻧﺎِﻓﹶﻠ ﹰﺔ
ﻕ ﻭﻳ ﻌﻘﹸﻮ ﲔ .ﻭ ﻭ ﻫﺒﻨﺎ ﹶﻟ ﻪ ِﺇ ﺳﺤﺎ ﺽ ﺍﱠﻟﺘِﻲ ﺑﺎ ﺭ ﹾﻛﻨﺎ ﻓِﻴﻬﺎ ِﻟ ﹾﻠﻌﺎﹶﻟ ِﻤ ﺠﻴﻨﺎ ﻩ ﻭﻟﹸﻮﻃﹰﺎ ِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻭﻧ
ﺕ ﻭِﺇﻗﹶﺎ ﻡﺨﻴﺮﺍ ِ ﲔ .ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﹶﺃِﺋ ﻤ ﹰﺔ ﻳ ﻬﺪﻭ ﹶﻥ ِﺑﹶﺄﻣِ ﺮﻧﺎ ﻭﹶﺃ ﻭ ﺣﻴﻨﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ ِﻓ ﻌ ﹶﻞ ﺍﹾﻟ ﺤ ﻭ ﹸﻛﹼﻠﹰﺎ ﺟ ﻌ ﹾﻠﻨﺎ ﺻﺎِﻟ ِ
ﺼﻠﹶﺎ ِﺓ ﻭﺇِﻳﺘﺎﺀ ﺍﻟ ﺰﻛﹶﺎ ِﺓ ﻭﻛﹶﺎﻧﻮﺍ ﹶﻟﻨﺎ ﻋﺎِﺑﺪِﻳ ﻦ " . ﺍﻟ
ﺚ ِﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ
ﺨﺒﺎِﺋ ﹶ
ﺠﻴﻨﺎ ﻩ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﺗ ﻌ ﻤ ﹸﻞ ﺍﹾﻟ
" ﻭﻟﹸﻮﻃﹰﺎ ﺁﺗﻴﻨﺎ ﻩ ﺣﻜﹾﻤﹰﺎ ﻭ ِﻋﻠﹾﻤﹰﺎ ﻭﻧ
ﲔ " " .ﻭﻧﻮﺣﹰﺎ ِﺇ ﹾﺫ ﻧﺎﺩﻯ ﻣِﻦ ﹶﻗﺒ ﹸﻞ ﺤ ﲔ .ﻭﹶﺃ ﺩ ﺧ ﹾﻠﻨﺎ ﻩ ﻓِﻲ ﺭ ﺣ ﻤِﺘﻨﺎ ِﺇﻧ ﻪ ِﻣ ﻦ ﺍﻟﺼﺎِﻟ ِ
ﹶﻗ ﻮ ﻡ ﺳ ﻮ ٍﺀ ﻓﹶﺎ ِﺳ ِﻘ
ﺼ ﺮﻧﺎ ﻩ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﱠﺬﺑﻮﺍ ﺑِﺂﻳﺎِﺗﻨﺎ
ﺏ ﺍﹾﻟ ﻌﻈِﻴ ِﻢ .ﻭﻧ ﺠﻴﻨﺎ ﻩ ﻭﹶﺃ ﻫﹶﻠ ﻪ ِﻣ ﻦ ﺍﹾﻟ ﹶﻜ ﺮ ِ
ﺠﺒﻨﺎ ﹶﻟ ﻪ ﹶﻓﻨ
ﻓﹶﺎ ﺳﺘ
ﺤ ﹸﻜﻤﺎ ِﻥ ﻓِﻲ ﲔ " " .ﻭﺩﺍﻭﻭ ﺩ ﻭ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ِﺇ ﹾﺫ ﻳ ِﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ﹶﻗ ﻮ ﻡ ﺳ ﻮ ٍﺀ ﹶﻓﹶﺄ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﻫ ﻢ ﹶﺃ ﺟ ﻤ ِﻌ
ﺤ ﹾﻜ ِﻤ ِﻬ ﻢ ﺷﺎ ِﻫﺪِﻳ ﻦ .ﹶﻓ ﹶﻔ ﻬ ﻤﻨﺎﻫﺎ ﺳﹶﻠ ﻴﻤﺎ ﹶﻥ ﻭ ﹸﻛﹼﻠﹰﺎ ﺁﺗﻴﻨﺎ
ﺖ ﻓِﻴﻪِ ﹶﻏﻨ ﻢ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﻭ ﹸﻛﻨﺎ ِﻟ ﺸ ﺙ ِﺇ ﹾﺫ ﻧ ﹶﻔ
ﺤ ﺮ ِﺍﹾﻟ
١٦
ﺻﻨ ﻌ ﹶﺔ
ﲔ .ﻭ ﻋﱠﻠ ﻤﻨﺎ ﻩ
ﺤ ﻦ ﻭﺍﻟ ﱠﻄﻴ ﺮ ﻭ ﹸﻛﻨﺎ ﻓﹶﺎ ِﻋِﻠ
ﺴﺒ
ﺠﺒﺎ ﹶﻝ ﻳ
ﺨ ﺮﻧﺎ ﻣ ﻊ ﺩﺍﻭﻭ ﺩ ﺍﹾﻟ ِ
ﺣﻜﹾﻤﹰﺎ ﻭ ِﻋﻠﹾﻤﹰﺎ ﻭ ﺳ
ﺻ ﹶﻔ ﹰﺔ
ﺴﹶﻠﻴﻤﺎ ﹶﻥ ﺍﻟﺮﻳ ﺢ ﻋﺎ ِ
ﺼﻨﻜﹸﻢ ﻣﻦ ﺑ ﹾﺄ ِﺳ ﹸﻜ ﻢ ﹶﻓ ﻬ ﹾﻞ ﺃﹶﻧﺘ ﻢ ﺷﺎ ِﻛﺮﻭ ﹶﻥ " " .ﻭِﻟ ﺤِ ﺱ ﱠﻟ ﹸﻜ ﻢ ِﻟﺘ ﹶﻟﺒﻮ ٍ
ﲔ ﻣﻦ ﺸﻴﺎ ِﻃ ِ
ﲔ .ﻭ ِﻣ ﻦ ﺍﻟ
ﺽ ﺍﱠﻟﺘِﻲ ﺑﺎ ﺭ ﹾﻛﻨﺎ ﻓِﻴﻬﺎ ﻭ ﹸﻛﻨﺎ ِﺑ ﹸﻜ ﱢﻞ ﺷ ﻲ ٍﺀ ﻋﺎِﻟ ِﻤ
ﺠﺮِﻱ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ِﺇﻟﹶﻰ ﺍﻟﹾﹶﺄ ﺭ ِ
ﺗ
ﺏ ِﺇ ﹾﺫ ﻧﺎﺩﻯ ﺭﺑ ﻪ ﹶﺃﻧﻲ
ﲔ " " .ﻭﹶﺃﻳﻮ ﻚ ﻭ ﹸﻛﻨﺎ ﹶﻟ ﻬ ﻢ ﺣﺎِﻓ ِﻈ
ﻼ ﺩﻭ ﹶﻥ ﹶﺫِﻟ ﻳﻐﻮﺻﻮ ﹶﻥ ﹶﻟ ﻪ ﻭﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﻋ ﻤ ﹰ
ﺿ ﺮ ﻭﺁﺗﻴﻨﺎ ﻩ ﹶﺃ ﻫﹶﻠ ﻪ
ﺸ ﹾﻔﻨﺎ ﻣﺎ ِﺑ ِﻪ ﻣِﻦ ﺠﺒﻨﺎ ﹶﻟ ﻪ ﹶﻓ ﹶﻜ
ﲔ .ﻓﹶﺎ ﺳﺘ
ﺖ ﹶﺃ ﺭ ﺣ ﻢ ﺍﻟﺮﺍ ِﺣ ِﻤ ﻀ ﺮ ﻭﺃﹶﻧ ﺴِﻨ ﻲ ﺍﻟ
ﻣ
ﺲ ﻭﺫﹶﺍ ﺍﹾﻟ ِﻜ ﹾﻔ ِﻞ ﻭ ِﻣﹾﺜﹶﻠﻬﻢ ﻣ ﻌ ﻬ ﻢ ﺭ ﺣ ﻤ ﹰﺔ ﻣ ﻦ ﻋِﻨ ِﺪﻧﺎ ﻭ ِﺫ ﹾﻛﺮﻯ ِﻟ ﹾﻠﻌﺎِﺑﺪِﻳ ﻦ " " .ﻭِﺇ ﺳﻤﺎﻋِﻴ ﹶﻞ ﻭِﺇ ﺩﺭِﻳ
ﲔ " " .ﻭﺫﹶﺍ ﺍﻟﻨﻮ ِﻥ) (٢ﺇِﺫ ﺤ ﹸﻛ ﱞﻞ ﻣ ﻦ ﺍﻟﺼﺎِﺑﺮِﻳ ﻦ .ﻭﹶﺃ ﺩ ﺧ ﹾﻠﻨﺎ ﻫ ﻢ ﻓِﻲ ﺭ ﺣ ﻤِﺘﻨﺎ ِﺇﻧﻬﻢ ﻣ ﻦ ﺍﻟﺼﺎِﻟ ِ
ﻚ ِﺇﻧﻲ ﺖ ﺳﺒﺤﺎﻧ ﺕ ﺃﹶﻥ ﻟﱠﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺃﹶﻧ ﺐ ﻣﻐﺎﺿِﺒﹰﺎ ﻓﹶ ﹶﻈ ﻦ ﺃﹶﻥ ﻟﱠﻦ ﻧ ﹾﻘ ِﺪ ﺭ ﻋﹶﻠﻴ ِﻪ ﹶﻓﻨﺎﺩﻯ ﻓِﻲ ﺍﻟ ﱡﻈﹸﻠﻤﺎ ِ ﱠﺫ ﻫ
ﲔ"". ﻚ ﻧﻨﺠِﻲ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﺠﻴﻨﺎ ﻩ ِﻣ ﻦ ﺍﹾﻟ ﻐ ﻢ ﻭ ﹶﻛ ﹶﺬِﻟ
ﺠﺒﻨﺎ ﹶﻟ ﻪ ﻭﻧ
ﲔ .ﻓﹶﺎ ﺳﺘ ﺖ ِﻣ ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﻛﹸﻨ
ﺠﺒﻨﺎ ﹶﻟ ﻪ ﻭ ﻭ ﻫﺒﻨﺎ ﹶﻟ ﻪﲔ .ﻓﹶﺎ ﺳﺘ
ﺖ ﺧﻴ ﺮ ﺍﹾﻟﻮﺍ ِﺭِﺛ ﺏ ﻟﹶﺎ ﺗ ﹶﺬ ﺭﻧِﻲ ﹶﻓﺮﺩﹰﺍ ﻭﺃﹶﻧ ﻭ ﺯ ﹶﻛ ِﺮﻳﺎ ِﺇ ﹾﺫ ﻧﺎﺩﻯ ﺭﺑ ﻪ ﺭ
ﺕ ﻭﻳ ﺪﻋﻮﻧﻨﺎ ﺭﻏﹶﺒﹰﺎ ﻭ ﺭﻫﺒﹰﺎ ﺨﻴﺮﺍ ِ
ﺤﻨﺎ ﹶﻟ ﻪ ﺯ ﻭ ﺟ ﻪ ِﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ﻳﺴﺎ ِﺭﻋﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﺻﹶﻠ
ﺤﻴﻰ ﻭﹶﺃ ﻳ
ﺨﻨﺎ ﻓِﻴﻬﺎ ﻣِﻦ ﺭﻭ ِﺣﻨﺎ ﻭ ﺟ ﻌ ﹾﻠﻨﺎﻫﺎ ﺖ ﹶﻓ ﺮ ﺟﻬﺎ) (٣ﹶﻓﻨ ﹶﻔ ﺼﻨ ﲔ " " .ﻭﺍﱠﻟﺘِﻲ ﹶﺃ ﺣ ﻭﻛﹶﺎﻧﻮﺍ ﹶﻟﻨﺎ ﺧﺎ ِﺷ ِﻌ
ﲔ " ِ " .ﺇ ﱠﻥ ﻫ ِﺬ ِﻩ ﹸﺃ ﻣﺘ ﹸﻜ ﻢ ﹸﺃ ﻣ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﻭﹶﺃﻧﺎ ﺭﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﻋﺒﺪﻭ ِﻥ " .
ﻭﺍﺑﻨﻬﺎ ﺁﻳ ﹰﺔ ﱢﻟ ﹾﻠﻌﺎﹶﻟ ِﻤ
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻐﺮﺽ ﺍﻷﺻﻴﻞ ،ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻌﺮﺍﺽ ﺍﻟﻄﻮﻳﻞ .ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﻷﺧﺮﻯ
،ﻳﺄﰐ ﻋﺮﺿﺎ ﻭﰲ ﺛﻨﺎﻳﺎﻩ ..
-٣ﻭﻛﺎﻥ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ ﻗﺪ ﺃﺭﺳﻠﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﺳﺎﻟﺔ
ﻭﺍﺣﺪﺓ ﰲ ﺃﺻﻮﳍﺎ ﺃﻻ ﻭﻫﻲ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ،ﻭﺃﺩﺍﺀ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ
ﻛﻠﻒ ﺳﺒﺤﺎﻧﻪ ﺧﻠﻘﻪ ﺎ ﻭﻗﺪ ﻭﺭﺩﺕ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﻭﻝ ﻛﻠﻤﺔ ﻗﺎﳍﺎ ﻛﻞ
ﺭﺳﻮﻝ ﻟﻘﻮﻣﻪ ،ﻫﻲ ﺃﻣﺮﻫﻢ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻴﻬﻢ ﻋﻦ ﻋﺒﺎﺩﺓ ﺃﺣﺪ ﺳﻮﺍﻩ.
ﻓﻬﺬﺍ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ ﻟﻘﻮﻣﻪ ﻛﻤﺎ ﺣﻜﻰ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻪ}] :ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﱠﻠ ﻪ ﻣﺎ
ﹶﻟﻜﹸﻢ ﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ﹶﻏﻴ ﺮ ﻩ { )ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ[(٥٩ :
ﻭﻫﺬﺍ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ ﻟﻘﻮﻣﻪ}]:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﹼﻠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ﹶﻏﻴ ﺮ ﻩ {
)ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ[(٦٥ :
١٧
ﻭﻫﺬﺍ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ ﻟﻘﻮﻣﻪ}]:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﹼﻠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ﹶﻏﻴ ﺮ ﻩ {
)ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ[(٧٣ :
ﻭﻫﺬﺍ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ ﻟﻘﻮﻣﻪ}]:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﹼﻠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ﹶﻏﻴ ﺮ ﻩ {
)ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ[(٨٥ :
ﻓﻬﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻟﻜﺮﳝﺔ ﺣﻜﺎﻳﺔ ﳌﺎ ﻭﺟﻬﻪ ﻫﺆﻻﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻟﻘﻮﻣﻬﻢ ﻣﻦ ﺇﺭﺷﺎﺩﺍﺕ ﻭﻫﺪﺍﻳﺎﺕ.
ﺃﻱ :ﻗﺎﻟﻮﺍ ﳍﻢ ﺑﻜﻞ ﻟﻄﻒ ﻭﺃﺩﺏ :ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻓﺈﻧﻪ ﻫﻮ ﺍﳌﺴﺘﺤﻖ
ﻟﻠﻌﺒﺎﺩﺓ ،ﺃﻣﺎ ﺳﻮﺍﻩ ﻓﻼ ﳝﻠﻚ ﻟﻨﻔﺴﻪ ﻧﻔﻌﺎ ﻭﻻ ﺿﺮﺍ.
ﻚ ﻣِﻦ
ﻭﳛﻜﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻠﻰ ﻟﺴﺎﻥ ﻛﻞ ﻧﱯ ﻓﻴﻘﻮﻝ }] :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻣِﻦ ﹶﻗﺒِﻠ
ﺭﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻧﻮﺣِﻲ ﺇِﹶﻟﻴ ِﻪ ﹶﺃﻧ ﻪ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﹶﺃﻧﺎ ﻓﹶﺎ ﻋﺒﺪﻭ ِﻥ { )ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ[(٢٥ :
ﺃﻱ :ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻳﺎ ﳏﻤﺪ ﻣﻦ ﺭﺳﻮﻝ ﺁﺧﺮ ،ﺇﻻ ﻭﺃﻓﻬﻤﻨﺎﻩ ﻋﻦ ﻃﺮﻳﻖ ﻭﺣﻴﻨﺎ ،ﺃﻧﻪ
ﻻ ﺇﻟﻪ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ ﺁﻻ ﺃﻧﺎ ،ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺄﻣﺮ ﻗﻮﻣﻪ ﺑﺬﻟﻚ ،ﻭﺃﻥ ﻳﻨﻬﺎﻫﻢ ﻋﻦ ﻋﺒﺎﺩﺓ
ﻏﲑﻱ
-٤ﻭﻛﺎﻥ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ﺑﻴﺎﻥ ﺃﻥ ﻭﺳﺎﺋﻞ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺍﻟﺪﻋﻮﺓ ﻣﻮﺣﺪﺓ ،ﻭﺃﻥ
ﺍﺳﺘﻘﺒﺎﻝ ﻗﻮﻣﻬﻢ ﳍﻢ ﻣﺘﺸﺎﺑﻪ – ﻓﻀﻼ ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﻳﻦ ﻣﻦ ﻋﻨﺪ ﺇﻟﻪ ﻭﺍﺣﺪ ،ﻭﺃﻧﻪ ﻗﺎﺋﻢ ﻋﻠﻰ
ﺃﺳﺎﺱ ﻭﺍﺣﺪ – ﻭﺗﺒﻌﺎ ﳍﺬﺍ ﻛﺎﻧﺖ ﺗﺮﺩ ﻗﺼﺺ ﻛﺜﲑ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﳎﺘﻤﻌﺔ ﺃﻳﻀﺎ ،ﻣﻜﺮﺭﺓ
ﻓﻴﻬﺎ ﻃﺮﻳﻘﺔ ﺍﻟﺪﻋﻮﺓ ،ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ " ﻫﻮﺩ " " :ﻭﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻧﻮﺣﹰﺎ ِﺇﻟﹶﻰ
ﺏ ﻳ ﻮ ٍﻡ ﹶﺃﻟِﻴ ٍﻢ .
ﻑ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﺬﹶﺍ ﲔ .ﺃﹶﻥ ﱠﻻ ﺗ ﻌﺒﺪﻭﹾﺍ ِﺇ ﱠﻻ ﺍﻟﹼﻠ ﻪ ِﺇﻧ ﻲ ﹶﺃﺧﺎ ﹶﻗ ﻮ ِﻣ ِﻪ ِﺇﻧﻲ ﹶﻟ ﹸﻜ ﻢ ﻧﺬِﻳ ﺮ ﻣِﺒ
ﻚ ِﺇ ﱠﻻ ﺍﱠﻟﺬِﻳ ﻦ ﻫ ﻢﻸ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﻣِﻦ ِﻗ ﻮ ِﻣ ِﻪ ﻣﺎ ﻧﺮﺍ ﻙ ِﺇ ﱠﻻ ﺑﺸﺮﹰﺍ ﻣ ﹾﺜﹶﻠﻨﺎ ﻭﻣﺎ ﻧﺮﺍ ﻙ ﺍﺗﺒ ﻌ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟ ﻤ ُ
ﲔ " .ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ : ﻀ ٍﻞ ﺑ ﹾﻞ ﻧ ﹸﻈﻨ ﹸﻜ ﻢ ﻛﹶﺎ ِﺫِﺑ
ﻱ ﻭﻣﺎ ﻧﺮﻯ ﹶﻟ ﹸﻜ ﻢ ﻋﹶﻠﻴﻨﺎ ﻣِﻦ ﹶﻓ ﻱ ﺍﻟ ﺮﹾﺃ ِ ﹶﺃﺭﺍ ِﺫﹸﻟﻨﺎ ﺑﺎ ِﺩ
ﻱ ِﺇ ﱠﻻ ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ . " ...ﻭﺇﱃ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻟﻪ " ..ﻳﺎ " ﻭﻳﺎ ﹶﻗ ﻮ ِﻡ ﻻ ﹶﺃ ﺳﹶﺄﹸﻟﻜﹸ ﻢ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﹰﻻ ِﺇ ﹾﻥ ﹶﺃ ﺟ ِﺮ
ﲔ". ﺼﺎ ِﺩِﻗ
ﺖ ِﻣ ﻦ ﺍﻟ ﺕ ِﺟﺪﺍﹶﻟﻨﺎ ﹶﻓ ﹾﺄﺗﻨِﺎ ِﺑﻤﺎ ﺗ ِﻌ ﺪﻧﺎ ﺇِﻥ ﻛﹸﻨ ﺡ ﹶﻗ ﺪ ﺟﺎ ﺩﹾﻟﺘﻨﺎ ﹶﻓﹶﺄ ﹾﻛﹶﺜ ﺮ ﻧﻮ
" ﻭِﺇﻟﹶﻰ ﻋﺎ ٍﺩ ﹶﺃﺧﺎ ﻫ ﻢ ﻫﻮﺩﹰﺍ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﹼﻠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ﹶﻏﻴ ﺮ ﻩ ِﺇ ﹾﻥ ﺃﹶﻧﺘ ﻢ ِﺇ ﱠﻻ
ﻼ ﺗ ﻌ ِﻘﻠﹸﻮ ﹶﻥ "ﻱ ِﺇ ﱠﻻ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﹶﺃﹶﻓ ﹶ ﻣ ﹾﻔﺘﺮﻭ ﹶﻥ .ﻳﺎ ﹶﻗ ﻮ ِﻡ ﻻ ﹶﺃ ﺳﹶﺄﹸﻟ ﹸﻜ ﻢ ﻋﹶﻠﻴ ِﻪ ﹶﺃﺟﺮﹰﺍ ِﺇ ﹾﻥ ﹶﺃ ﺟ ِﺮ
ﺤ ﻦ
ﻚ ﻭﻣﺎ ﻧ ﺤ ﻦ ِﺑﺘﺎ ِﺭﻛِﻲ ﺁِﻟ ﻬِﺘﻨﺎ ﻋﻦ ﹶﻗ ﻮِﻟ .ﺇﱃ ﻗﻮﻟﻪ " :ﻗﹶﺎﻟﹸﻮﹾﺍ ﻳﺎ ﻫﻮ ﺩ ﻣﺎ ِﺟﹾﺌﺘﻨﺎ ِﺑﺒﻴﻨ ٍﺔ ﻭﻣﺎ ﻧ
١٨
ﺴﻮٍ ﺀ ﻗﹶﺎ ﹶﻝ ِﺇﻧﻲ ﹸﺃ ﺷ ِﻬ ﺪ ﺍﻟﹼﻠ ِﻪ ﻭﺍ ﺷ ﻬﺪﻭﹾﺍ ﹶﺃﻧﻲ
ﺾ ﺁِﻟ ﻬِﺘﻨﺎ ِﺑ
ﲔ .ﺇِﻥ ﻧﻘﹸﻮ ﹸﻝ ِﺇ ﱠﻻ ﺍ ﻋﺘﺮﺍ ﻙ ﺑ ﻌ
ﻚ ِﺑ ﻤ ﺆ ِﻣِﻨ
ﹶﻟ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ .ﻣِﻦ ﺩﻭِﻧ ِﻪ ﹶﻓﻜِﻴﺪﻭﻧِﻲ ﺟﻤِﻴﻌﹰﺎ ﹸﺛ ﻢ ﹶﻻ ﺗﻨ ِﻈﺮﻭ ِﻥ " ...ﺇﱁ ﺑﺮِﻱ ٌﺀ ﻣﻤﺎ ﺗ
" ﻭِﺇﻟﹶﻰ ﹶﺛﻤﻮ ﺩ ﹶﺃﺧﺎ ﻫ ﻢ ﺻﺎﻟِﺤﹰﺎ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﹼﻠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ﹶﻏﻴ ﺮ ﻩ ﻫ ﻮ
ﺐ. ﺐ ﻣﺠِﻴ ﺽ ﻭﺍ ﺳﺘ ﻌ ﻤ ﺮ ﹸﻛ ﻢ ﻓِﻴ ﻬﺎ ﻓﹶﺎ ﺳﺘ ﻐ ِﻔﺮﻭ ﻩ ﹸﺛ ﻢ ﺗﻮﺑﻮﹾﺍ ِﺇﹶﻟﻴ ِﻪ ِﺇ ﱠﻥ ﺭﺑﻲ ﹶﻗﺮِﻳ
ﺸﹶﺄﻛﹸﻢ ﻣ ﻦ ﺍ َﻷ ﺭ ِﺃﹶﻧ
ﺖ ﻓِﻴﻨﺎ ﻣ ﺮ ﺟ ﻮﹰﺍ ﹶﻗﺒ ﹶﻞ ﻫـﺬﹶﺍ ﹶﺃﺗﻨﻬﺎﻧﺎ ﺃﹶﻥ ﻧ ﻌﺒ ﺪ ﻣﺎ ﻳ ﻌﺒ ﺪ ﺁﺑﺎ ﺅﻧﺎ ﻭِﺇﻧﻨﺎ ﹶﻟﻔِﻲ
ﻗﹶﺎﻟﹸﻮﹾﺍ ﻳﺎ ﺻﺎِﻟ ﺢ ﹶﻗ ﺪ ﻛﹸﻨ
ﺐ " ....ﺇﱁ ﻚ ﻣﻤﺎ ﺗ ﺪﻋﻮﻧﺎ ِﺇﹶﻟﻴ ِﻪ ﻣﺮِﻳ ٍ
ﺷ
-٥ﻭﻛﺎﻥ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ﺑﻴﺎﻥ ﺍﻷﺻﻞ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺩﻳﻦ ﳏﻤﺪ ﻭﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ
ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ،ﰒ ﺃﺩﻳﺎﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ؛ ﻭﺇﺑﺮﺍﺀ ﺃﻥ ﻫﺬﺍ
ﺍﻻﺗﺼﺎﻝ ﺃﺷﺪ ﻣﻦ ﺍﻻﺗﺼﺎﻝ ﺍﻟﻌﺎﻡ ﺑﲔ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ .ﻓﺘﻜﺮﺭﺕ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﰲ ﻗﺼﺺ
ﻒ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭﻣﻮﺳﻰ " ﺤ ِ ﺻ ﻒ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ .
ﺤ ِ ﺼ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ِ " :ﺇ ﱠﻥ ﻫﺬﹶﺍ ﹶﻟﻔِﻲ ﺍﻟ
ﻒ ﻣﻮﺳﻰ .ﻭِﺇﺑﺮﺍﻫِﻴ ﻢ ﺍﱠﻟﺬِﻱ ﻭﻓﱠﻰ .ﹶﺃﻟﱠﺎ ﺗ ِﺰ ﺭ ﻭﺍ ِﺯ ﺭ ﹲﺓ ِﻭ ﺯ ﺭ ﹸﺃ ﺧﺮﻯﺤ ِ ﺻ" ﹶﺃ ﻡ ﹶﻟ ﻢ ﻳﻨﺒ ﹾﺄ ِﺑﻤﺎ ﻓِﻲ
ﺱ ِﺑِﺈﺑﺮﺍﻫِﻴ ﻢ ﹶﻟﱠﻠﺬِﻳ ﻦ ﺍﺗﺒﻌﻮ ﻩ ﻭ ﻫﺬﹶﺍ ﺍﻟﻨِﺒ ﻲ ﻭﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِ ... " . " ...ﻣﱠﻠ ﹶﺔ " ِ " .ﺇ ﱠﻥ ﹶﺃﻭﻟﹶﻰ ﺍﻟﻨﺎ ِ
ﲔ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ " . " ...ﻭ ﹶﻗ ﱠﻔﻴﻨﺎ ﻋﻠﹶﻰ ﺁﺛﹶﺎ ِﺭ ِﻫ ﻢ ِﺑﻌِﻴﺴﻰ ﺍﺑ ِﻦ ﺴِﻠ ِﻤ ﹶﺃﺑِﻴ ﹸﻜ ﻢ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻫ ﻮ ﺳﻤﺎ ﹸﻛ ﻢ ﺍﹾﻟ ﻤ
ﺼﺪﻗﹰﺎ ِﻟﻤﺎ ﺑﻴ ﻦ
ﻯ ﻭﻧﻮ ﺭ ﻭ ﻣ
ﺼﺪﻗﹰﺎ ِﻟﻤﺎ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ِﻣ ﻦ ﺍﻟﺘ ﻮﺭﺍ ِﺓ ﻭﺁﺗﻴﻨﺎ ﻩ ﺍﹾﻟِﺄﻧﺠِﻴ ﹶﻞ ﻓِﻴ ِﻪ ﻫﺪ
ﻣ ﺮﻳ ﻢ ﻣ
ﺏ
ﻚ ﺍﹾﻟ ِﻜﺘﺎ
ﲔ " .ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ " :ﻭﹶﺃﻧ ﺰﹾﻟﻨﺎ ِﺇﹶﻟﻴ ﻯ ﻭ ﻣ ﻮ ِﻋ ﹶﻈ ﹰﺔ ِﻟ ﹾﻠ ﻤﺘ ِﻘ
ﻳ ﺪﻳ ِﻪ ِﻣ ﻦ ﺍﻟﺘ ﻮﺭﺍ ِﺓ ﻭﻫﺪ
ﺏ ﻭ ﻣ ﻬ ﻴﻤِﻨﹰﺎ . " ...
ﺼﺪﻗﹰﺎ ﻟِﻤﺎ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ِﻜﺘﺎ ِ ﺤ ﻖ ﻣ
ﺑِﺎﹾﻟ
-٦ﻭﻛﺎﻥ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ﺑﻴﺎﻥ ﺃﻥ ﺍﷲ ﻳﻨﺼﺮ ﺃﻧﺒﻴﺎﺀﻩ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻭﻳﻬﻠﻚ ﺍﳌﻜﺬﺑﲔ
ﺺ
،ﻭﺫﻟﻚ ﺗﺜﺒﻴﺘﺎ ﶈﻤﺪ ،ﻭﺗﺄﺛﲑﺍ ﰲ ﻧﻔﻮﺱ ﻣﻦ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻹﳝﺎﻥ " :ﻭ ﹸﻛﹼﻠﹰﺎ ﻧ ﹸﻘ
ﺤ ﻖ ﻭ ﻣ ﻮ ِﻋ ﹶﻈ ﹲﺔ ﻭ ِﺫ ﹾﻛﺮﻯ
ﺖ ِﺑ ِﻪ ﹸﻓﺆﺍ ﺩ ﻙ ﻭﺟﺎ َﺀ ﻙ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﹾﻟ
ﻚ ِﻣ ﻦ ﹶﺃﻧﺒﺎ ِﺀ ﺍﻟ ﺮ ﺳ ِﻞ ﻣﺎ ﻧﹶﺜﺒ ﻋﹶﻠﻴ
ﲔ " .ﻭﺗﺒﻌﺎ ﳍﺬﺍ ﺍﻟﻐﺮﺽ ﻛﺎﻧﺖ ﺗﺮﺩ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﳎﺘﻤﻌﺔ ،ﳐﺘﻮﻣﺔ ﲟﺼﺎﺭﻉ ﻣﻦ ِﻟ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﻛﺬﺑﻮﻫﻢ .ﻭﻳﺘﻜﺮﺭ ﺬﺍ ﻋﺮﺽ ﺍﻟﻘﺼﺺ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ " ﺍﻟﻌﻨﻜﺒﻮﺕ " " :ﻭﹶﻟ ﹶﻘ ﺪ
ﲔ ﻋﺎﻣﹰﺎ ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻫ ﻢ ﺍﻟﻄﱡﻮﻓﹶﺎ ﹸﻥ ﻭ ﻫ ﻢ ﺴ ﻒ ﺳﻨ ٍﺔ ِﺇﻟﱠﺎ ﺧ ﻤ ِ ﺚ ﻓِﻴ ِﻬ ﻢ ﹶﺃﹾﻟ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻧﻮﺣﹰﺎ ِﺇﻟﹶﻰ ﻗﹶ ﻮ ِﻣ ِﻪ ﹶﻓﹶﻠِﺒ ﹶ
ﲔ " " .ﻭِﺇﺑﺮﺍﻫِﻴ ﻢ ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟ ﹶﻘ ﻮ ِﻣ ِﻪ
ﺴﻔِﻴﻨ ِﺔ ﻭ ﺟ ﻌ ﹾﻠﻨﺎﻫﺎ ﺁﻳ ﹰﺔ ﱢﻟ ﹾﻠﻌﺎﹶﻟ ِﻤ
ﺏ ﺍﻟ
ﺻﺤﺎ ﻇﹶﺎِﻟﻤﻮ ﹶﻥ .ﹶﻓﹶﺄ ﹶﳒﻴﻨﺎ ﻩ ﻭﹶﺃ
ﺍ ﻋﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻭﺍﺗﻘﹸﻮﻩ ﹶﺫِﻟ ﹸﻜ ﻢ ﺧﻴ ﺮ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ " .ﺇﱁ " ﻭﻟﹸﻮﻃﹰﺎ ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟ ﹶﻘ ﻮ ِﻣ ِﻪ
١٩
ﲔ " .ﺇﱃ ﺃﻥ ﻳﻘﻮﻝ " (ِﺇﻧﺎ
ﺸ ﹶﺔ ﻣﺎ ﺳﺒ ﹶﻘ ﹸﻜ ﻢ ِﺑﻬﺎ ِﻣ ﻦ ﹶﺃ ﺣ ٍﺪ ِﻣ ﻦ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ِﺇﻧ ﹸﻜ ﻢ ﹶﻟﺘ ﹾﺄﺗﻮ ﹶﻥ ﺍﹾﻟﻔﹶﺎ ِﺣ
ﺴﻘﹸﻮ ﹶﻥَ .ﹶﻟﻘﹶﺪ ﺗ ﺮ ﹾﻛﻨﺎ ِﻣﻨﻬﺎ ﺁﻳ ﹰﺔ ﺴﻤﺎ ِﺀ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﹾﻔ ﻣﻨ ِﺰﻟﹸﻮ ﹶﻥ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ِﺭﺟﺰﹰﺍ ِﻣ ﻦ ﺍﻟ
ﺑﻴﻨ ﹰﺔ ﱢﻟ ﹶﻘ ﻮ ٍﻡ ﻳ ﻌ ِﻘﻠﹸﻮ ﹶﻥ " " .ﻭِﺇﻟﹶﻰ ﻣ ﺪﻳ ﻦ ﹶﺃﺧﺎ ﻫ ﻢ ﺷ ﻌﻴﺒﹰﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻭﺍ ﺭﺟﻮﺍ ﺍﹾﻟﻴ ﻮ ﻡ
ﺻﺒﺤﻮﺍ ﻓِﻲ ﺩﺍ ِﺭ ِﻫ ﻢ ﺴﺪِﻳ ﻦ .ﹶﻓ ﹶﻜ ﱠﺬﺑﻮ ﻩ ﹶﻓﹶﺄ ﺧ ﹶﺬﺗ ﻬ ﻢ ﺍﻟ ﺮ ﺟ ﹶﻔ ﹸﺔ ﹶﻓﹶﺄ ﺽ ﻣ ﹾﻔ ِ
ﺍﻟﹾﺂ ِﺧ ﺮ ﻭﻟﹶﺎ ﺗ ﻌﹶﺜﻮﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺸﻴﻄﹶﺎ ﹸﻥ ﹶﺃ ﻋﻤﺎﹶﻟ ﻬ ﻢﲔ " " .ﻭﻋﺎﺩﹰﺍ ﻭﹶﺛﻤﻮ ﺩ ﻭﻗﹶﺪ ﺗﺒﻴ ﻦ ﹶﻟﻜﹸﻢ ﻣﻦ ﻣﺴﺎ ِﻛِﻨ ِﻬ ﻢ ﻭ ﺯﻳ ﻦ ﹶﻟ ﻬ ﻢ ﺍﻟ ﺟﺎِﺛ ِﻤ
ﺼﺮِﻳ ﻦ " " .ﻭﻗﹶﺎﺭﻭ ﹶﻥ ﻭ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﻭﻫﺎﻣﺎ ﹶﻥ ﻭﹶﻟ ﹶﻘ ﺪ ﺟﺎﺀﻫﻢ ﺴﺘﺒ ِﺴﺒِﻴ ِﻞ ﻭﻛﹶﺎﻧﻮﺍ ﻣ ﺼ ﺪ ﻫ ﻢ ﻋ ِﻦ ﺍﻟ ﻓﹶ
ﲔ " " .ﹶﻓ ﹸﻜﹼﻠﹰﺎ ﹶﺃ ﺧ ﹾﺬﻧﺎ ِﺑﺬﹶﻧِﺒ ِﻪ ﹶﻓ ِﻤﻨﻬﻢ ﺽ ﻭﻣﺎ ﻛﹶﺎﻧﻮﺍ ﺳﺎِﺑ ِﻘ ﺕ ﻓﹶﺎ ﺳﺘ ﹾﻜﺒﺮﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻣﻮﺳﻰ ﺑِﺎﹾﻟﺒﻴﻨﺎ ِ
ﺽ ﻭ ِﻣﻨﻬﻢ ﺴ ﹾﻔﻨﺎ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ﺭ
ﺤﺔﹸ ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﺧ ﺼﻴ
ﻣ ﻦ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ِﻪ ﺣﺎﺻِﺒﹰﺎ ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﺧ ﹶﺬﺗ ﻪ ﺍﻟ
ﺴ ﻬ ﻢ ﻳ ﹾﻈِﻠﻤﻮ ﹶﻥ " .
ﻣ ﻦ ﹶﺃ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻟﻴ ﹾﻈِﻠ ﻤ ﻬ ﻢ ﻭﹶﻟﻜِﻦ ﻛﹶﺎﻧﻮﺍ ﺃﹶﻧ ﹸﻔ
ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻟﻠﻤﻜﺬﺑﲔ .
-٧ﻭﻛﺎﻥ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ﺗﺼﺪﻳﻖ ﺍﻟﺘﺒﺸﲑ ﻭﺍﻟﺘﺤﺬﻳﺮ ،ﻭﻋﺮﺽ ﳕﻮﺫﺝ ﻭﺍﻗﻊ ﻣﻦ
ﻫﺬﺍ ﺍﻟﺘﺼﺪﻳﻖ ،ﻛﺎﻟﺬﻱ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ " ﺍﳊﺠﺮ " " :ﻧﺒ ﹾﺊ ِﻋﺒﺎﺩِﻱ ﹶﺃﻧﻲ ﹶﺃﻧﺎ ﺍﹾﻟ ﻐﻔﹸﻮ ﺭ ﺍﻟ ﺮﺣِﻴ ﻢ
ﺏ ﺍ َﻷﻟِﻴ ﻢ " .ﻓﺘﺼﺪﻳﻘﺎ ﳍﺬﺍ ﻭﺫﻟﻚ ﺟﺎﺀﺕ ﺍﻟﻘﺼﺺ ﻋﻠﻰ ﺍﻟﻨﺤﻮ .ﻭﹶﺃ ﱠﻥ ﻋﺬﹶﺍﺑِﻲ ﻫ ﻮ ﺍﹾﻟ ﻌﺬﹶﺍ
ﻒ ِﺇﺑﺮﹶﺍﻫِﻴ ﻢ ِ .ﺇ ﹾﺫ ﺩ ﺧﻠﹸﻮﹾﺍ ﻋﹶﻠﻴ ِﻪ ﹶﻓﻘﹶﺎﻟﹸﻮﹾﺍ ﺳﻼﻣﹰﺎ ﻗﹶﺎ ﹶﻝ ِﺇﻧﺎ ﻣِﻨ ﹸﻜ ﻢ ﻭ ِﺟﻠﹸﻮ ﹶﻥ
ﺿﻴ ِ
ﺍﻟﺘﺎﱄ " :ﻭﻧﺒﹾﺌ ﻬ ﻢ ﻋﻦ
ﺸ ﺮ ﻙ ِﺑﻐﻼ ٍﻡ ﻋﻠِﻴ ٍﻢ " ... .ﺇﱁ . .ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻻ ﺗ ﻮ ﺟ ﹾﻞ ِﺇﻧﺎ ﻧﺒ
ﻁ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ .ﻗﹶﺎ ﹶﻝ ِﺇﻧ ﹸﻜ ﻢ ﹶﻗ ﻮ ﻡ
ﻭﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺗﺒﺪﻭ " ﺍﻟﺮﲪﺔ " .ﰒ " :ﹶﻓﹶﻠﻤﺎ ﺟﺎﺀ ﺁ ﹶﻝ ﻟﹸﻮ ٍ
ﺤ ﻖ ﻭِﺇﻧﺎ ﹶﻟﺼﺎ ِﺩﻗﹸﻮ ﹶﻥ .ﹶﻓﹶﺄ ﺳ ِﺮ ﻣﻨ ﹶﻜﺮﻭ ﹶﻥ .ﻗﹶﺎﻟﹸﻮﹾﺍ ﺑ ﹾﻞ ِﺟﹾﺌﻨﺎ ﻙ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻓِﻴ ِﻪ ﻳ ﻤﺘﺮﻭ ﹶﻥ .ﻭﹶﺃﺗ ﻴﻨﺎ ﻙ ﺑﺎﹾﻟ
ﺚ ﺗ ﺆ ﻣﺮﻭ ﹶﻥ . ﺖ ﻣِﻨ ﹸﻜ ﻢ ﹶﺃ ﺣ ﺪ ﻭﺍ ﻣﻀﻮﹾﺍ ﺣﻴ ﹸ ﻚ ِﺑ ِﻘ ﹾﻄ ٍﻊ ﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ ﻭﺍﺗِﺒ ﻊ ﹶﺃ ﺩﺑﺎ ﺭ ﻫ ﻢ ﻭ ﹶﻻ ﻳ ﹾﻠﺘِ ﻔ
ِﺑﹶﺄ ﻫِﻠ
ﺸﺮﻭ ﹶﻥ
ﺴﺘﺒ ِ
ﲔ .ﻭﺟﺎﺀ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻳ ﺤ ﺼِﺒ ِ ﻉ ﻣ
ﻚ ﺍ َﻷ ﻣ ﺮ ﹶﺃ ﱠﻥ ﺩﺍِﺑ ﺮ ﻫﺆﻻﺀ ﻣ ﹾﻘﻄﹸﻮ
ﻀﻴﻨﺎ ِﺇﹶﻟﻴ ِﻪ ﹶﺫِﻟ
ﻭﹶﻗ
ﻚ ﻋ ِﻦ
ﺨﺰﻭ ِﻥ .ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ﻭﹶﻟ ﻢ ﻧﻨ ﻬ ﻀﺤﻮ ِﻥ .ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﹼﻠ ﻪ ﻭ ﹶﻻ ﺗ ﻼ ﺗ ﹾﻔ
ﺿﻴﻔِﻲ ﹶﻓ ﹶ .ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﻫﺆﻻﺀ
ﲔ .ﹶﻟ ﻌ ﻤ ﺮ ﻙ ِﺇﻧ ﻬ ﻢ ﹶﻟﻔِﻲ ﺳ ﹾﻜ ﺮِﺗ ِﻬ ﻢ ﻳ ﻌ ﻤﻬﻮ ﹶﻥ .
ﲔ .ﻗﹶﺎ ﹶﻝ ﻫﺆﻻﺀ ﺑﻨﺎﺗِﻲ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﻓﹶﺎ ِﻋِﻠ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﺠ ﻌ ﹾﻠﻨﺎ ﻋﺎِﻟﻴﻬﺎ ﺳﺎِﻓﹶﻠﻬﺎ ﻭﹶﺃ ﻣ ﹶﻄ ﺮﻧﺎ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺣﺠﺎ ﺭ ﹰﺓ ﻣﻦ ِﺳﺠﻴ ٍﻞ .
ﲔ .ﹶﻓ ﺸ ِﺮِﻗ
ﺤ ﹸﺔ ﻣ ﺼﻴ
ﹶﻓﹶﺄ ﺧ ﹶﺬﺗ ﻬ ﻢ ﺍﻟ
ﲔ .ﻭﺇِﻥﻚ ﻵﻳ ﹰﺔ ﱢﻟ ﹾﻠﻤﺆ ِﻣِﻨ
ﺴﺒِﻴ ٍﻞ ﻣﻘﻴ ٍﻢ ِ .ﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ﲔ .ﻭِﺇﻧﻬﺎ ﹶﻟِﺒ ﺕ ﱢﻟ ﹾﻠ ﻤﺘ ﻮ ﺳ ِﻤ
ﻚ ﻵﻳﺎ ٍِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ
ﺏ
ﲔ .ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻛ ﱠﺬ ﲔ .ﻓﹶﺎﻧﺘ ﹶﻘ ﻤﻨﺎ ِﻣﻨ ﻬ ﻢ ﻭِﺇﻧ ﻬﻤﺎ ﹶﻟِﺒِﺈﻣﺎ ٍﻡ ﻣِﺒ ٍﺏ ﺍ َﻷﻳ ﹶﻜ ِﺔ ﹶﻟﻈﹶﺎِﻟ ِﻤ ﺻﺤﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ
٢٠
ﺤﺘﻮ ﹶﻥ ِﻣ ﻦ
ﲔ .ﻭﻛﹶﺎﻧﻮﹾﺍ ﻳﻨ ِ
ﺿ
ﲔ .ﻭﺁﺗﻴﻨﺎ ﻫ ﻢ ﺁﻳﺎِﺗﻨﺎ ﹶﻓﻜﹶﺎﻧﻮﹾﺍ ﻋﻨﻬﺎ ﻣ ﻌ ِﺮ ِ
ﺠ ِﺮ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﳊ
ﺏﺍِ
ﺻﺤﺎ
ﹶﺃ
ﲔ".ﺤ
ﺼِﺒ ِ
ﺤ ﹸﺔ ﻣ
ﺼﻴ
ﲔ .ﹶﻓﹶﺄ ﺧ ﹶﺬﺗ ﻬ ﻢ ﺍﻟ
ﺠﺒﺎ ِﻝ ﺑﻴﻮﺗﹰﺎ ﺁ ِﻣِﻨ
ﺍﹾﻟ ِ
ﻭﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺗﺒﺪﻭ " ﺍﻟﺮﲪﺔ " ﰲ ﺟﺎﻧﺐ ﻟﻮﻁ ،ﻭﻳﺒﺪﻭ " ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﰲ ﺟﺎﻧﺐ
ﲔ .ﻭﺁﺗﻴﻨﺎ ﻫ ﻢ ﺁﻳﺎِﺗﻨﺎ ﹶﻓﻜﹶﺎﻧﻮﹾﺍ
ﺠ ِﺮ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﳊ
ﺏﺍِﺻﺤﺎ ﺏ ﹶﺃ
ﻗﻮﻣﻪ ﺍﳌﻬﻠﻜﲔ .ﰒ " :ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻛ ﱠﺬ
ﲔ.ﺤ
ﺼِﺒ ِ
ﺤ ﹸﺔ ﻣ
ﺼﻴ
ﲔ .ﹶﻓﹶﺄ ﺧ ﹶﺬﺗ ﻬ ﻢ ﺍﻟ
ﺠﺒﺎ ِﻝ ﺑﻴﻮﺗﹰﺎ ﺁ ِﻣِﻨ
ﺤﺘﻮ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ِ
ﲔ .ﻭﻛﹶﺎﻧﻮﹾﺍ ﻳﻨ ِ
ﺿ ﻋﻨﻬﺎ ﻣ ﻌ ِﺮ ِ
ﺴﺒﻮ ﹶﻥ "
ﹶﻓﻤﺎ ﹶﺃ ﹾﻏﻨﻰ ﻋﻨﻬﻢ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﹾﻜ ِ
ﻭﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻳﺒﺪﻭ " ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ " ﻟﻠﻤﻜﺬﺑﲔ .ﻭﻫﻜﺬﺍ ﻳﺼﺪﻕ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﻳﺒﺪﻭ
ﺻﺪﻗﻪ ﰲ ﻫﺬﺍ ﺍﻟﻘﺼﺺ ﺍﻟﻮﺍﻗﻊ ،ﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ .
-٨ﻭﻛﺎﻥ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ﺑﻴﺎﻥ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺃﺻﻔﻴﺎﺋﻪ ،ﻛﻘﺼﺺ
ﺳﻠﻴﻤﺎﻥ ﻭﺩﺍﻭﺩ ﻭﺃﻳﻮﺏ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﺮﱘ ﻭﻋﻴﺴﻰ ﻭﺯﻛﺮﻳﺎ ﻭﻳﻮﻧﺲ ﻭﻣﻮﺳﻰ ،ﻓﻜﺎﻧﺖ ﺗﺮﺩ
ﺣﻠﻘﺎﺕ ﻣﻦ ﻗﺼﺺ ﻫﺆﻻﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺗﱪﺯ ﻓﻴﻬﺎ ﺍﻟﻨﻌﻤﺔ ﰲ ﻣﻮﺍﻗﻒ ﺷﱴ ،ﻭﻳﻜﻮﻥ ﺇﺑﺮﺍﺯﻫﺎ ﻫﻮ
ﺍﻟﻐﺮﺽ ﺍﻷﻭﻝ ،ﻭﻣﺎ ﺳﻮﺍﻩ ﻳﺄﰐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻋﺮﺿﺎ .
-٩ﻭﻛﺎﻥ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ،ﺗﻨﺒﻴﻪ ﺃﺑﻨﺎﺀ ﺁﺩﻡ ﺇﱃ ﻏﻮﺍﻳﺔ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺇﺑﺮﺍﺯ ﺍﻟﻌﺪﺍﻭﺓ
ﺍﳋﺎﻟﺪﺓ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻣﻨﺬ ﺃﺑﻴﻬﻢ ﺁﺩﻡ ،ﻭﺇﺑﺮﺍﺯ ﻫﺬﻩ ﺍﻟﻌﺪﺍﻭﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﺼﺔ ﺃﺭﻭﻉ
ﻭﺃﻗﻮﻯ،ﻭﺃﺩﻋﻰ ﺇﱃ ﺍﳊﺬﺭ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﻛﻞ ﻫﺎﺟﺴﺔ ﰲ ﺍﻟﻨﻔﺲ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺸﺮ ،ﻭﺇﺳﻨﺎﺩﻫﺎ
ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺑﺎﻟﻨﺎﺱ ﺍﳋﲑ
ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﻣﻮﺿﻮﻋﺎ ﺧﺎﻟﺪﺍ ،ﻓﻘﺪ ﺗﻜﺮﺭﺕ ﻗﺼﺔ ﺁﺩﻡ ﰲ ﻣﻮﺍﺿﻊ ﺷﱴ .
-١٠ﻛﺬﻟﻚ ﻣﻦ ﺃﻫﺪﺍﻑ ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ :ﺗﺜﺒﻴﺖ ﻓﺆﺍﺩ ﺍﻟﻨﱯ ،ﻭﺗﺴﻠﻴﺘﻪ
ﻋﻤﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﻗﻮﻣﻪ ﻭﺗﺒﺸﲑﻩ ﺑﺄﻥ ﺍﻟﻌﺎﻗﺒﺔ ﺍﻟﻄﻴﺒﺔ ﺳﺘﻜﻮﻥ ﻟﻪ ﻭﻷﺻﺤﺎﺑﻪ ..
ﺃﻣﺎ ﺗﺜﺒﻴﺖ ﻓﺆﺍﺩﻩ ﻋﻦ ﻃﺮﻳﻖ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ،ﻓﻨﺮﺍﻩ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ :ﻣﻨﻬﺎ ﻗﻮﻟﻪ
ﺖ ِﺑ ِﻪ ﹸﻓﺆﺍ ﺩ ﻙ ﻭﺟﺎﺀ ﻙ ﻓِﻲ ﻫـ ِﺬ ِﻩ
ﻚ ِﻣ ﻦ ﺃﹶﻧﺒﺎﺀ ﺍﻟ ﺮ ﺳﻞِ ﻣﺎ ﻧﹶﺜﺒ
ﺺ ﻋﹶﻠ ﻴ
ﻼ ﻧ ﹸﻘ
ﺗﻌﺎﱃ }] :ﻭﻛﹸـ
ﲔ { )ﺳﻮﺭﺓ ﻫﻮﺩ :ﺍﻵﻳﺔ [(١٢٠ ﺤ ﻖ ﻭ ﻣ ﻮ ِﻋ ﹶﻈ ﹲﺔ ﻭ ِﺫ ﹾﻛﺮﻯ ِﻟ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﺍﹾﻟ
ﻭﻗﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺃﻭﺍﺧﺮ ﺳﻮﺭﺓ ﻣﻦ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺰﺍﺧﺮﺓ ﺑﻘﺼﺺ
ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ﻭﻫﻲ ﺳﻮﺭﺓ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
٢١
ﻓﻘﺪ ﺍﺷﺘﻤﻠﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻋﻠﻰ ﻗﺼﺔ ﻧﻮﺡ ﻣﻊ ﻗﻮﻣﻪ ،ﻭﻗﺼﺔ ﻫﻮﺩ ﻣﻊ ﻗﻮﻣﻪ ،ﻭﻗﺼﺔ ﺻﺎﱀ
ﻭﻟﻮﻁ ﻭﺷﻌﻴﺐ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ،ﻭﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻊ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻳﺒﺸﺮﻭﻧﻪ ﺑﺎﺑﻨﻪ
ﺇﺳﺤﺎﻕ ،ﻛﻤﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺟﺎﻧﺐ ﻣﻦ ﻗﺼﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﻓﺮﻋﻮﻥ ﻭﻣﻠﺌﻪ.
ﻭﺍﳌﻌﲎ :ﻭﻛﻞ ﻧﺒﺄ ﻣﻦ ﺃﻧﺒﺎﺀ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺴﺎﺑﻘﲔ ﻧﻘﺼﻪ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ
ﻭﳔﱪﻙ ﻋﻨﻪ :ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺗﺜﺒﻴﺖ ﻗﻠﺒﻚ ،ﻭﺗﻘﻮﻳﺔ ﻳﻘﻴﻨﻚ ،ﻭﺗﺴﻠﻴﺔ ﻧﻔﺴﻚ ﻭﻧﻔﻮﺱ ﺃﺻﺤﺎﺑﻚ،
ﻋﻤﺎ ﳊﻘﻜﻢ ﻣﻦ ﺃﺫﻯ ﰲ ﺳﺒﻴﻞ ﺗﺒﻠﻴﻎ ﺩﻋﻮﺓ ﺍﳊﻖ ﺇﱃ ﺍﻟﻨﺎﺱ ..
ﻭﻟﻘﺪ ﺟﺎﺀﻙ ﻳﺎ ﳏﻤﺪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ،ﺍﳊﻖ ﺍﻟﺜﺎﺑﺖ
ﺍﳌﻄﺎﺑﻖ ﻟﻠﻮﺍﻗﻊ ،ﻭﺍﻟﺬﻛﺮﻯ ﺍﻟﻨﺎﻓﻌﺔ ﻟﻠﻤﺆﻣﻨﲔ ﲟﺎ ﺟﺌﺖ ﺑﻪ.
ﻭﺃﻣﺎ ﺍﻟﺘﺴﻠﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ،ﻭﺍﻟﺘﺴﺮﻳﺔ ﻋﻦ ﻗﻠﺒﻪ ﻭﺩﻋﻮﺗﻪ ﺇﱃ
ﻚﺍﻻﻗﺘﺪﺍﺀ ﻢ ﰲ ﺻﱪﻫﻢ ..ﻓﻜﻞ ﺫﻟﻚ ﻧﺮﺍﻩ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ }]:ﹶﻛ ﹶﺬِﻟ
ﺻﻮﺍ ِﺑ ِﻪ ﺑ ﹾﻞ ﻫ ﻢ
ﺠﻨﻮ ﹲﻥ " "٥٢ﹶﺃﺗﻮﺍ
ﻣﺎ ﹶﺃﺗﻰ ﺍﱠﻟﺬِﻳ ﻦ ﻣِﻦ ﹶﻗﺒِﻠﻬِﻢ ﻣﻦ ﺭﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺳﺎ ِﺣ ﺮ ﹶﺃ ﻭ ﻣ
ﲔ
ﺖ ِﺑ ﻤﻠﹸﻮ ٍﻡ " "٥٤ﻭ ﹶﺫ ﱢﻛ ﺮ ﹶﻓِﺈ ﱠﻥ ﺍﻟ ﱢﺬ ﹾﻛﺮﻯ ﺗﻨ ﹶﻔ ﻊ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﹶﻗ ﻮ ﻡ ﻃﹶﺎﻏﹸﻮ ﹶﻥ " "٥٣ﹶﻓﺘ ﻮ ﱠﻝ ﻋﻨ ﻬ ﻢ ﹶﻓﻤﺎ ﺃﹶﻧ
") {"٥٥ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ :ﺍﻵﻳﺎﺕ ﻣﻦ [(٥٥ :٥٢
ﻭﻗﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺑﻌﺪ ﺣﺪﻳﺚ ﻣﺮﻛﺰ ﻋﻦ ﺟﺎﻧﺐ ﻣﻦ ﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻫﻮﺩ
ﻭﺻﺎﱀ ﻭﻧﻮﺡ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ.
ﻭﺍﳌﻌﲎ :ﳓﻦ ﳔﱪﻙ ﻳﺎ ﳏﻤﺪ ﺑﺄﻧﻪ ﻣﺎ ﺃﺗﻰ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺬﻳﻦ ﻗﺒﻞ ﻗﻮﻣﻚ ﻣﻦ ﻧﱯ ﺃﻭ ﺭﺳﻮﻝ،
ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺗﻨﺎ ﻭﻃﺎﻋﺘﻨﺎ ،ﺇﻻ ﻭﻗﺎﻟﻮﺍ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﻗﻮﻣﻚ ﰲ ﺷﺄﻧﻚ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺪﻋﻲ
ﺍﻟﺮﺳﺎﻟﺔ ﺃﻭ ﺍﻟﻨﺒﻮﺓ ﺳﺎﺣﺮ ﺃﻭ ﳎﻨﻮﻥ.
ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ :ﺗﺴﻠﻴﺔ ﺍﻟﻨﱯ ﻋﻤﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﻣﺸﺮﻛﻲ ﻗﺮﻳﺶ ،ﺇﺫ ﺑﲔ ﻟﻪ
ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﻗﺪ ﺃﺻﺎﺏ ﺍﻟﺮﺳﻞ ﻣﻦ ﻗﺒﻠﻪ ،ﻭﺍﳌﺼﻴﺒﺔ ﺇﺫﺍ ﻋﻤﺖ ﺧﻔﺖ.
ﰒ ﺃﺿﺎﻑ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﺘﺴﻠﻴﺔ ﺗﺴﻠﻴﺔ ﺃﺧﺮﻯ ﻓﻘﺎﻝ" :ﺃﺗﻮﺍﺻﻮﺍ ﺑﻪ"؟
ﺃﻱ :ﺃﻭﺻﻲ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻟﻼﺣﻘﲔ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻟﻜﻞ ﺭﺳﻮﻝ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺭﻢ ،ﺃﻧﺖ ﺃﻳﻬﺎ
ﺍﻟﺮﺳﻮﻝ ﺳﺎﺣﺮ ﺃﻭ ﳎﻨﻮﻥ!
٢٢
ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ" :ﺑﻞ ﻫﻢ ﻗﻮﻡ ﻃﺎﻏﻮﻥ" :ﺇﺿﺮﺍﺏ ﻋﻦ ﺗﻮﺍﺻﻴﻬﻢ ﺇﺿﺮﺍﺏ ﺇﺑﻄﺎﻝ ،ﻷﻢ ﱂ
ﳚﻤﻌﻬﻢ ﺯﻣﺎﻥ ﻭﺍﺣﺪ ﺃﻭ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ،ﺣﱴ ﻳﻮﺻﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﲨﻌﻬﻢ
ﺗﺸﺎﺑﻪ ﺍﻟﻘﻠﻮﺏ ،ﻭﺍﻻﻟﺘﻘﺎﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ.
ﺃﻱ :ﻫﻞ ﻭﺻﻰ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﻘﺒﻴﺢ؟ ﻛﻼ ﱂ ﻳﻮﺹ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻷﻢ ﱂ
ﻳﺘﻼﻗﻮﺍ ،ﻭﺇﳕﺎ ﺗﺸﺎﺖ ﻗﻠﻮﻢ ،ﻓﺎﲢﺪﺕ ﺃﻟﺴﻨﺘﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﻨﻜﺮ.
ﰒ ﺗﺴﻠﻴﺔ ﺛﺎﻟﺜﺔ ﻧﺮﺍﻫﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻓﺘﻮﻝ ﻋﻨﻬﻢ ﻓﻤﺎ ﺃﻧﺖ ﲟﻠﻮﻡ" .ﺃﻱ :ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ﺃﻳﻬﺎ
ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻭﺳﺮ ﰲ ﻃﺮﻳﻘﻚ ﺩﻭﻥ ﻣﺒﺎﻻﺓ ﲟﻜﺮﻫﻢ ﻭﺳﻔﺎﻫﺘﻬﻢ ،ﻓﻤﺎ ﺃﻧﺖ ﲟﻠﻮﻡ ﻋﻠﻰ
ﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﻢ ،ﻭﻣﺎ ﺃﻧﺖ ﲟﻌﺎﻗﺐ ﻣﻨﺎ ﻋﻠﻰ ﺗﺮﻙ ﳎﺎﺩﻟﺘﻬﻢ ..ﻭﺩﺍﻭﺩ ﻋﻠﻰ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺒﺸﲑ
ﻭﺍﻹﻧﺬﺍﺭ ﻣﻬﻤﺎ ﺗﻘﻮﻝ ﺍﳌﺘﻘﻮﻟﻮﻥ ،ﻓﺈﻥ ﺍﻟﺘﺬﻛﲑ ﲟﺎ ﺃﻭﺣﻴﻨﺎﻩ ﺇﻟﻴﻚ ﻣﻦ ﻫﺪﺍﻳﺎﺕ ﺳﺎﻣﻴﺔ ،ﻭﺁﺩﺍﺏ
ﺣﻜﻴﻤﺔ ..ﻳﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ.
ﻭﺷﺒﻴﻪ ﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﺗﺴﻠﻴﺔ ﺍﻟﺮﺳﻮﻝ ﻋﻤﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺃﺫﻯ ،ﻗﻮﻟﻪ ﺗﻌﺎﱃ }]:ﻭﺇِﻥ
ﻁ ""٤٣ ﺡ ﻭﻋﺎ ﺩ ﻭﹶﺛﻤﻮ ﺩ " "٤٢ﻭ ﹶﻗ ﻮ ﻡ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭﹶﻗ ﻮ ﻡ ﻟﹸﻮ ٍ ﺖ ﹶﻗﺒﹶﻠ ﻬ ﻢ ﹶﻗ ﻮ ﻡ ﻧﻮ ٍ
ﻳ ﹶﻜ ﱢﺬﺑﻮ ﻙ ﹶﻓ ﹶﻘ ﺪ ﹶﻛ ﱠﺬﺑ
ﻒ ﻛﹶﺎ ﹶﻥ ﻧ ِﻜ ِﲑ ﺖ ِﻟ ﹾﻠﻜﹶﺎِﻓﺮِﻳ ﻦ ﹸﺛ ﻢ ﹶﺃ ﺧ ﹾﺬﺗ ﻬ ﻢ ﹶﻓ ﹶﻜﻴ ﺏ ﻣﻮﺳﻰ ﹶﻓﹶﺄ ﻣﹶﻠﻴ ﺏ ﻣ ﺪﻳ ﻦ ﻭ ﹸﻛ ﱢﺬ ﺻﺤﺎ ﻭﹶﺃ
") {"٤٤ﺳﻮﺭﺓ ﺍﳊﺞ ٤٢ :ـ [(٤٤
ﻭﺃﻣﺎ ﺩﻋﻮﺗﻪ ﻋﻠﻰ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺈﺧﻮﺍﻧﻪ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺻﱪﻫﻢ ،ﻓﻨﺎﺭﻩ ﰲ ﺁﻳﺎﺕ
ﻚ ﺍﱠﻟﺬِﻳ ﻦ ﻫﺪﻯ ﺍﻟﹼﻠ ﻪ ﹶﻓِﺒ ﻬﺪﺍ ﻫ ﻢ ﺍ ﹾﻗﺘ ِﺪ ﻩ ) { ..ﺳﻮﺭﺓ
ﻣﺘﻌﺪﺩﺓ ..ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ}]:ﹸﺃ ﻭﻟﹶـِﺌ
ﺍﻷﻧﻌﺎﻡ[(٩٠ :
ﻭﻗﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻴﻬﺎ
ﻚ ﺍﱠﻟﺬِﻳ ﻦ ﻫﺪﻯ ﺍﻟﹼﻠ ﻪ ﹶﻓِﺒ ﻬﺪﺍ ﻫ ﻢ
ﺃﲰﺎﺀ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﻧﺒﻴﺎ ،ﰒ ﺃﻣﺮﻩ ﺑﺎﻻﻗﺘﺪﺍﺀ ﻢ ﻓﻘﺎﻝ}]:ﹸﺃ ﻭﻟﹶـِﺌ
ﺍ ﹾﻗﺘ ِﺪ ﻩ ) { ..ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ [(٩٠ :ﺃﻱ :ﺃﻭﻟﺌﻚ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎﻫﻢ ﻟﻚ ﻳﺎ ﳏﻤﺪ ،ﻫﻢ
ﺍﻟﺬﻳﻦ ﻫﺪﻳﻨﺎﻫﻢ ﺇﱃ ﺍﳊﻖ ،ﻭﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﻓﺒﻄﺮﻳﻘﺘﻬﻢ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ،ﻭﰲ ﺛﺒﺎﻢ
ﻋﻠﻰ ﺍﳊﻖ ،ﻛﻦ ﻣﻘﺘﺪﻳﺎ ﻭﻣﺘﺄﺳﻴﺎ.
ﻭﺃﻣﺎ ﺗﺒﺸﲑﻩ ﻋﻦ ﻃﺮﻳﻖ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﺑﺄﻥ ﺍﻟﻨﺼﺮ ﺳﻴﻜﻮﻥ ﻟﻪ ﻭﻷﺗﺒﺎﻋﻪ،
ﺼﺒﺮﻭﹾﺍ ﻋﻠﹶﻰ ﻣﺎ
ﻚ ﹶﻓ
ﺖ ﺭ ﺳ ﹲﻞ ﻣﻦ ﹶﻗﺒِﻠ
ﻓﻨﺮﺍﻩ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ :ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }] :ﻭﹶﻟ ﹶﻘ ﺪ ﹸﻛ ﱢﺬﺑ
٢٣
ﲔ
ﺕ ﺍﻟﹼﻠ ِﻪ ﻭﻟﹶﻘ ﺪ ﺟﺎﺀ ﻙ ﻣِﻦ ﻧﺒِﺈ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﺼ ﺮﻧﺎ ﻭ ﹶﻻ ﻣﺒ ﺪ ﹶﻝ ِﻟ ﹶﻜِﻠﻤﺎ ِ
ﹸﻛﺬﱢﺑﻮﹾﺍ ﻭﺃﹸﻭﺫﹸﻭﹾﺍ ﺣﺘﻰ ﹶﺃﺗﺎ ﻫ ﻢ ﻧ
{ )ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ [(٣٤ :ﺃﻱ :ﻭﻟﻘﺪ ﻛﺬﺏ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺭﺳﻼ ﻛﺜﲑﻳﻦ ﺟﺎﺀﻭﺍ
ﳍﺪﺍﻳﺘﻬﻢ ،ﻓﻜﺎﻥ ﻣﻮﻗﻒ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻷﺫﻯ ﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ،
ﻭﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﺻﱪﻫﻢ ﻭﺛﺒﺎﻢ ﺣﱴ ﺃﺗﺎﻫﻢ ﻧﺼﺮﻧﺎ ﺍﻟﺬﻱ ﺍﻗﺘﻀﺘﻪ ﺳﻨﺘﻨﺎ ﻭﺃﺣﻜﺎﻣﻨﺎ ﺍﻟﱵ ﻻ
ﺗﺘﺨﻠﻒ.ﻭﻟﻘﺪ ﺟﺎﺀﻙ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺧﺒﺎﺭ ﺇﺧﻮﺍﻧﻚ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻣﺎ ﻓﻴﻪ
ﺍﻟﻌﻈﺎﺕ ﻭﺍﻟﻌﱪ ،ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺴﺘﺒﺸﺮ ﺑﺄﻥ ﺍﻟﻨﺼﺮ ﺳﻴﻜﻮﻥ ﻟﻚ ﻭﻷﺗﺒﺎﻋﻚ.
ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺑﺸﺮﺕ ﺍﻟﻨﱯ ﺑﺄﻥ ﺍﻟﻌﺎﻓﻴﺔ ﺳﺘﻜﻮﻥ ﻟﻪ ﻭﻷﺗﺒﺎﻋﻪ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﻟﻸﻧﺒﻴﺎﺀ
ﻱ ﻋﺰِﻳ ﺰ {
ﺐ ﺍﻟﱠﻠ ﻪ ﹶﻟﹶﺄ ﹾﻏِﻠﺒ ﻦ ﹶﺃﻧﺎ ﻭ ﺭ ﺳﻠِﻲ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻗ ِﻮ
ﺍﻟﺴﺎﺑﻘﲔ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }] :ﹶﻛﺘ
)ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ[(٢١ :
ﲔ "ِ "١٧١ﺇﻧ ﻬ ﻢ ﹶﻟ ﻬ ﻢ ﺍﹾﻟﻤﻨﺼﻮﺭﻭ ﹶﻥ
ﺖ ﹶﻛِﻠ ﻤﺘﻨﺎ ِﻟ ِﻌﺒﺎ ِﺩﻧﺎ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ }] :ﻭﹶﻟ ﹶﻘ ﺪ ﺳﺒ ﹶﻘ
" "١٧٢ﻭِﺇ ﱠﻥ ﺟﻨ ﺪﻧﺎ ﹶﻟ ﻬ ﻢ ﺍﹾﻟﻐﺎِﻟﺒﻮ ﹶﻥ ") {"١٧٣ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ :ﺍﻵﻳﺎﺕ ١٧١ـ[(١٧٣
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﻳ ﻮ ﻡ ﻳﻘﹸﻮ ﻡ ﺍﹾﻟﹶﺄ ﺷﻬﺎ ﺩ { )ﺳﻮﺭﺓ ﻏﺎﻓﺮ:
ﺼ ﺮ ﺭ ﺳﹶﻠﻨﺎ ﻭﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻓِﻲ ﺍﹾﻟ
]}ِﺇﻧﺎ ﹶﻟﻨﻨ
ﺍﻵﻳﺔ [(٥١
-١١ﻛﺬﻟﻚ ﻣﻦ ﺃﻫﺪﺍﻑ ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ :ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻻﺗﻌﺎﻅ .ﻗﺎﻝ ﺗﻌﺎﱃ:
ﺼﺪِﻳ ﻖ
ﺏ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﺣﺪِﻳﺜﹰﺎ ﻳ ﹾﻔﺘﺮﻯ ﻭﻟﹶـﻜِﻦ ﺗ ﺼ ِﻬ ﻢ ِﻋ ﺒ ﺮ ﹲﺓ ﱢﻟﹸﺄ ﻭﻟِﻲ ﺍ َﻷﹾﻟﺒﺎ ِ
ﺼِ
]}ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻗ
ﺍﱠﻟﺬِﻱ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ﻭﺗ ﹾﻔﺼِﻴ ﹶﻞ ﻛﹸ ﱠﻞ ﺷ ﻲ ٍﺀ ﻭ ﻫﺪﻯ ﻭ ﺭ ﺣ ﻤ ﹰﺔ ﱢﻟ ﹶﻘ ﻮ ٍﻡ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ {[
ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻲ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﺧﺘﻢ ﺍﷲ ﺗﻌﺎﱃ ﺎ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،
ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﻟﻘﺼﺺ ﻭﺃﺣﻜﻤﻪ ﻭﺃﺻﺪﻗﻪ ﻭﺃﺷﺪﻩ ﺃﺛﺮﺍ ﰲ ﺍﻟﻨﻔﻮﺱ ..ﺃﻱ :ﻟﻘﺪ
ﻛﺎﻥ ﰲ ﻗﺼﺺ ﺃﻭﻟﺌﻚ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻜﺮﺍﻡ ،ﻭﻣﺎ ﺟﺮﻯ ﳍﻢ ﻣﻦ ﺃﻗﻮﺍﻣﻬﻢ ،ﻋﱪﺓ ﻭﻋﻈﺔ
ﻷﺻﺤﺎﺏ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻠﻴﻤﺔ ،ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻘﻮﳝﺔ ،ﺑﺴﺒﺐ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻘﺼﺺ ﻣﻦ
ﺣﻜﻢ ﻭﺁﺩﺍﺏ ﻭﺇﺭﺷﺎﺩﺍﺕ .ﻭﻣﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺼﺼﻨﺎﻩ ﺣﺪﻳﺜﺎ ﳐﺘﻠﻘﺎ ﺃﻭ ﻛﺎﺫﺑﺎ ،ﻭﺇﳕﺎ ﻫﻮ
ﺣﺪﻳﺚ ﳊﻤﺘﻪ ﻭﺳﺪﺍﻩ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﻻ ﳛﻮﻡ ﺣﻮﻟﻪ ﺍﻟﻜﺬﺏ ،ﻭﺍﻟﺘﺄﻳﻴﺪ ﳌﺎ ﺻﺢ ﻣﻦ ﺍﻟﻜﺘﺐ
ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﺍﻣﺘﺪﺕ ﺇﻟﻴﻬﺎ ﺃﻳﺪﻱ ﺍﻟﻔﺎﺳﻘﲔ ﺑﺎﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺒﺪﻳﻞ ،ﻭﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻟﺘﻮﺿﻴﺢ
ﻟﻠﺸﺮﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺮﲪﺔ ﻟﻘﻮﻡ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ،ﻭﻳﻌﻤﻠﻮﻥ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺃﻣﺮ ﺃﻭ ﻲ.
٢٤
ﻭﺍﻟﻌﱪ ﻭﺍﻟﻌﻈﺎﺕ ﺍﻟﱵ ﻧﺄﺧﺬﻫﺎ ﻣﻦ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﳍﺎ ﺻﻮﺭ ﺷﱴ ﻣﻨﻬﺎ :ﺑﻴﺎﻥ ﺣﺴﻦ
ﻋﺎﻗﺒﺔ ﺍﳌﺆﻣﻨﲔ ،ﺍﻟﺬﻳﻦ ﺛﺒﺘﻮﺍ ﻋﻠﻰ ﺍﳊﻖ ،ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻟﺒﺎﻃﻞ ،ﻭﺗﺎﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺗﻮﺑﺔ
ﺻﺎﺩﻗﺔ ،ﻭﺷﻜﺮﻭﺍ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﻌﻤﻪ ،ﺑﺄﻥ ﺍﺳﺘﻌﻤﻠﻮﻫﺎ ﻓﻴﻤﺎ ﻳﺮﺿﻴﻪ ﻻ ﻓﻴﻤﺎ ﻳﺴﺨﻄﻪ.
ﻭﻧﺮﻯ ﳕﺎﺫﺝ ﻟﺬﻟﻚ ﰲ ﻗﺼﺔ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻠﻜﺎ ﻻ ﻳﻨﺒﻐﻲ
ﻷﺣﺪ ﻣﻦ ﺑﻌﺪﻩ ،ﻓﻠﻢ ﻳﺒﻄﺮﻩ ﻫﺬﺍ ﺍﳌﻠﻚ ،ﻭﱂ ﻳﺸﻐﻠﻪ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻞ ﻗﺎﻝ ﻛﻤﺎ ﺣﻜﻰ
ﺍﻟﻘﺮﺁﻥ ﻋﻨﻪ "ﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺭﰊ ﻟﻴﺒﻠﻮﱐ ﺃﺃﺷﻜﺮ ﺃﻡ ﺃﻛﻔﺮ".
ﻭﻧﺮﻯ ﳕﺎﺫﺝ ﻟﺬﻟﻚ ﰲ ﻗﺼﺔ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ،ﺍﻟﺬﻱ ﻣﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﰲ ﺍﻷﺭﺽ ،ﻓﺎﺳﺘﻌﻤﻞ
ﻣﺎ ﺁﺗﺎﻩ ﺍﷲ ﻣﻦ ﻗﻮﺓ ﰲ ﺍﳋﲑ ﻻ ﰲ ﺍﻟﺸﺮ ،ﻭﰲ ﺍﻹﺻﻼﺡ ﻻ ﰲ ﺍﻹﻓﺴﺎﺩ.
ﻭﻧﺮﻯ ﳕﺎﺫﺝ ﻟﺬﻟﻚ ﰲ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ،ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺮﻢ ،ﻭﺯﺍﺩﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﺇﳝﺎﻧﺎ
ﻋﻠﻰ ﺇﳝﺎﻢ ،ﺑﺴﺒﺐ ﺛﺒﺎﻢ ﻋﻠﻰ ﺍﳊﻖ.
ﻧﺮﻯ ﳕﺎﺫﺝ ﻟﺬﻟﻚ ﰲ ﻗﺼﺔ ﻗﻮﻡ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﺪﻋﻮﺓ ﺍﳊﻖ ،ﻭﺻﺪﻗﻮﺍ
ﻧﺒﻴﻬﻢ ﻓﻴﻤﺎ ﺃﺧﱪﻫﻢ ﺑﻪ ،ﻭﺃﺧﻠﺼﻮﺍ ﺩﻳﻨﻬﻢ ﷲ ﺗﻌﺎﱃ.
ﺏ
ﺸ ﹾﻔﻨﺎ ﻋﻨ ﻬ ﻢ ﻋﺬﹶﺍ
ﺲ ﹶﻟﻤﺂ ﺁ ﻣﻨﻮﹾﺍ ﹶﻛ
ﺖ ﹶﻓﻨ ﹶﻔ ﻌﻬﺎ ِﺇﳝﺎﻧﻬﺎ ِﺇ ﱠﻻ ﹶﻗ ﻮ ﻡ ﻳﻮﻧ
ﺖ ﹶﻗ ﺮﻳ ﹲﺔ ﺁ ﻣﻨ
]}ﹶﻓﹶﻠ ﻮ ﹶﻻ ﻛﹶﺎﻧ
ﲔ { )ﺳﻮﺭﺓ ﻳﻮﻧﺲ :ﺍﻵﻳﺔ [(٩٨ ﺤﻴﺎ ﹶﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﻣﺘ ﻌﻨﺎ ﻫ ﻢ ِﺇﻟﹶﻰ ِﺣ ٍ
ﻱ ﻓِﻲ ﺍﹾﻟ
ﳋ ﺰ ِﺍِ
ﻭﺍﳌﻌﲎ :ﻓﻬﻼ ﻋﺎﺩ ﺍﳌﻜﺬﺑﻮﻥ ﺇﱃ ﺭﺷﺪﻫﻢ ﻭﺻﻮﺍﻢ ،ﻓﺂﻣﻨﻮﺍ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﺟﺎﺀﻢ ﺑﻪ
ﺭﺳﻠﻬﻢ ،ﻓﻨﺠﻮﺍ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،ﻛﻤﺎ ﳒﺎ ﻣﻨﻪ ﻗﻮﻡ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺴﺒﺐ ﻧﺪﻣﻬﻢ
ﻋﻠﻰ ﻣﺎ ﻓﺮﻁ ﻣﻨﻬﻢ ،ﻭﺇﳝﺎﻢ ﺇﳝﺎﻧﺎ ﺻﺎﺩﻗﺎ ،ﻭﺗﻮﺑﺘﻬﻢ ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎﹰ ،ﻓﻌﺎﺷﻮﺍ ﺁﻣﻨﲔ ﺇﱃ ﺣﲔ
ﺍﻧﻘﻀﺎﺀ ﺁﺟﺎﳍﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ..
-١٢ﻭﻣﻨﻬﺎ :ﺑﻴﺎﻥ ﺳﻮﺀ ﻋﺎﻗﺒﺔ ﺍﳌﻜﺬﺑﲔ ،ﺍﻟﺬﻳﻦ ﺃﺻﺮﻭﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ،ﻭﱂ ﻳﺴﺘﻤﻌﻮﺍ
ﻟﻨﺼﺎﺋﺢ ﺃﻧﺒﻴﺎﺋﻬﻢ ،ﻭﺍﺳﺘﺤﺒﻮﺍ ﺍﻟﻌﻤﻰ ﻋﻠﻰ ﺍﳍﺪﻯ ،ﻭﺟﺤﺪﻭﺍ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺳﺘﻌﻤﻠﻮﻫﺎ ﰲ
ﺍﳌﻌﺎﺻﻲ ﻻ ﰲ ﺍﻟﻄﺎﻋﺎﺕ.
ﻭﻧﺮﻯ ﳕﺎﺫﺝ ﻟﺬﻟﻚ ﰲ ﻗﺼﺔ ﻗﺎﺭﻭﻥ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻨﻌﻢ ﻣﺎ ﺃﺗﺎﻩ ،ﻓﻠﻢ ﻳﺸﻜﺮ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﻌﻤﻪ ،ﺑﻞ ﻗﺎﻝ ﺑﻜﻞ ﻏﺮﻭﺭ ﻭﺻﻠﻒ" :ﺇﳕﺎ ﺃﻭﺗﻴﺘﻪ ﻋﻠﻰ ﻋﻠﻢ ﻋﻨﺪﻱ".
٢٥
ﻛﻤﺎ ﻧﺮﻯ ﳕﺎﺫﺝ ﻟﺬﻟﻚ ﰲ ﻗﺼﺔ ﺃﻫﻞ ﺳﺒﺄ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺷﺄﻢ}] :ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ
ﻕ ﺭﺑ ﹸﻜ ﻢ ﻭﺍ ﺷ ﹸﻜﺮﻭﺍ ﹶﻟ ﻪ ﺑ ﹾﻠ ﺪ ﹲﺓﲔ ﻭ ِﺷﻤﺎ ٍﻝ ﹸﻛﻠﹸﻮﺍ ﻣِﻦ ﺭ ﺯ ِ ﺴ ﹶﻜِﻨ ِﻬ ﻢ ﺁﻳ ﹲﺔ ﺟﻨﺘﺎ ِﻥ ﻋﻦ ﻳ ِﻤ ٍ
ﺴﺒٍﺈ ﻓِﻲ ﻣ ِﻟ
ﺠﻨﺘﻴ ِﻬ ﻢ ﺟﻨﺘﻴ ِﻦ
ﺏ ﹶﻏﻔﹸﻮ ﺭ " "١٥ﹶﻓﹶﺄ ﻋ ﺮﺿﻮﺍ ﹶﻓﹶﺄ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ِﻬ ﻢ ﺳﻴ ﹶﻞ ﺍﹾﻟ ﻌ ِﺮ ِﻡ ﻭﺑ ﺪﹾﻟﻨﺎﻫﻢ ِﺑ ﹶﻃﻴﺒ ﹲﺔ ﻭ ﺭ
ﻚ ﺟ ﺰﻳﻨﺎﻫﻢ ِﺑﻤﺎ ﹶﻛ ﹶﻔﺮﻭﺍ ﻭ ﻫ ﹾﻞ ﻂ ﻭﹶﺃﹾﺛ ٍﻞ ﻭ ﺷ ﻲ ٍﺀ ﻣﻦ ِﺳ ﺪ ٍﺭ ﹶﻗﻠِﻴ ٍﻞ " "١٦ﹶﺫِﻟ ﹶﺫﻭﺍﺗﻰ ﹸﺃ ﹸﻛ ٍﻞ ﺧ ﻤ ٍ
ﻧﺠﺎﺯِﻱ ِﺇﻟﱠﺎ ﺍﹾﻟ ﹶﻜﻔﹸﻮ ﺭ ") {"١٧ﺳﻮﺭﺓ ﺳﺒﺄ :ﺍﻵﻳﺎﺕ ١٥ :ـ [(١٧
ﻭﻟﻔﻆ "ﺳﺒﺄ" ﰲ ﺍﻷﺻﻞ :ﺍﺳﻢ ﻟﺮﺟﻞ ﻳﻨﺘﻬﻲ ﻧﺴﺒﻪ ﺇﱃ ﺃﻭﻝ ﻣﻠﻚ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﻴﻤﻦ ،ﻭﺍﳌﺮﺍﺩ
ﺑﻪ ﻫﻨﺎ :ﺍﳊﻲ ﺃﻭ ﺍﻟﻘﺒﻴﻠﺔ ﺍﳌﺴﻤﺎﺓ ﺑﺎﲰﻪ ،ﻭﻛﺎﻧﻮﺍ ﻳﺴﻜﻨﻮﻥ ﲟﺄﺭﺏ ﻋﻠﻰ ﻣﺴﲑﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ
ﺻﻨﻌﺎﺀ.
ﻭﺍﳌﻌﲎ :ﻟﻘﺪ ﻛﺎﻥ ﻟﻘﺒﻴﻠﺔ ﺳﺒﺄ ﰲ ﻣﺴﺎﻛﻨﻬﻢ ،ﻋﻼﻣﺔ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﻓﻀﻞ ﺍﷲ ﻣﺴﺎﻛﻨﻬﻢ
ﻭﺍﻟﺜﺎﱐ ﻋﻦ ﴰﺎﳍﺎ ..ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﻟﺼﺎﳊﲔ ﻣﻨﻬﻢ" :ﻛﻠﻮﺍ ﻣﻦ ﺭﺯﻕ
ﺭﺑﻜﻢ ﻭﺍﺷﻜﺮﻭﺍ ﻟﻪ" ﻧﻌﻤﻪ ،ﻓﺄﻧﺘﻢ ﺗﺴﻜﻮﻥ ﰲ ﺑﻠﺪﺓ ﻃﻴﺒﺔ ،ﻓﻴﻬﺎ ﻛﻞ ﻣﺎ ﲢﺘﺎﺟﻮﻧﻪ ،ﻭﻗﺪ
ﻣﻨﺤﻬﺎ ﻟﻜﻢ ﺍﷲ ﺍﻟﺮﺣﻴﻢ ﺑﻜﻢ ،ﺍﻟﻐﻔﻮﺭ ﻟﺬﻧﻮﺑﻜﻢ ،ﻓﺎﺷﻜﺮﻭﻩ ﻋﻠﻰ ﺫﻟﻚ.
"ﻓﺄﻋﺮﺿﻮﺍ" ﺃﻱ :ﻓﺄﻋﺮﺿﻮﺍ ﻋﻦ ﻧﺼﺢ ﺍﻟﻨﺎﺻﺤﲔ ،ﻭﺟﺤﺪﻭﺍ ﻧﻌﻢ ﺍﷲ ،ﻓﻜﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺫﻟﻚ،
ﺃﻥ ﺃﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻴﻞ ﺍﳌﺪﻣﺮ ،ﻭﲢﻮﻟﺖ ﺍﻟﺒﺴﺎﺗﲔ ﺍﻟﻴﺎﻧﻌﺔ ﺇﱃ ﺃﻣﺎﻛﻦ ﻟﻴﺲ ﻓﻴﻬﺎ
ﺳﻮﻯ ﺍﻟﺜﻤﺎﺭ ﻭﺍﻷﺷﺠﺎﺭ ﺍﻟﱵ ﻻ ﺗﺴﻤﻦ ﻭﻻ ﺗﻐﲏ ﻣﻦ ﺟﻮﻉ.
ﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻌﻠﻨﺎﻩ ﻢ ،ﺳﺒﺒﻪ ﺟﺤﻮﺩﻫﻢ ﻭﺑﻄﺮﻫﻢ ،ﻭﻣﻦ ﺳﻨﺘﻨﺎ ﺃﻧﻨﺎ ﻻ ﻧﻌﺎﻗﺐ ﺬﺍ ﺍﻟﻌﻘﺎﺏ
ﺍﻟﺮﺍﺩﻉ ﺇﻻ ﻣﻦ ﺟﺤﺪ ﻧﻌﻤﻨﺎ ،ﻭﻓﺴﻖ ﻋﻦ ﺃﻣﺮﻧﺎ.
ﻭﺍﳌﺘﺪﺑﺮ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺮﺍﻩ ﻗﺪ ﺳﺎﻕ ﻟﻨﺎ ﻛﺜﲑﺍ ﻣﻦ ﻗﺼﺺ ﺍﳉﺎﺣﺪﻳﻦ ،ﰒ ﺑﲔ ﻟﻨﺎ ﺳﻮﺀ
ﻣﺼﲑﻫﻢ .ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻟﻨﺎ ﺟﺎﻧﺒﺎ ﻣﻦ ﻗﺼﺺ ﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻁ،
ﻭﺷﻌﻴﺐ ،ﻭﻫﻮﺩ ،ﻭﺻﺎﱀ ﻭﻣﻮﺳﻰ ..ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ،ﻋﻘﺐ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ}] :ﹶﻓ ﹸﻜﻠﺎ
ﺴ ﹾﻔﻨﺎ
ﺤ ﹸﺔ ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﺧ
ﺼﻴ
ﺻﺒﺎ ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﺧ ﹶﺬﺗ ﻪ ﺍﻟ
ﹶﺃ ﺧ ﹾﺬﻧﺎ ِﺑﺬﹶﻧِﺒ ِﻪ ﹶﻓ ِﻤﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ِﻪ ﺣﺎ ِ
ﺴ ﻬ ﻢ ﻳ ﹾﻈِﻠﻤﻮ ﹶﻥ {ﺽ ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﺃﹶ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻟﻴ ﹾﻈِﻠ ﻤ ﻬ ﻢ ﻭﹶﻟ ِﻜﻦ ﻛﹶﺎﻧﻮﺍ ﺃﹶﻧ ﹸﻔ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ﺭ
)ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ[(٤٠ :
٢٦
ﺃﻱ :ﻓﻜﻼ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻛﻘﻮﻡ ﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻁ ..ﺃﺧﺬﻧﺎﻩ ﻭﺃﻫﻠﻜﻨﺎﻩ ،ﺑﺴﺒﺐ
ﺫﻧﻮﺑﻪ ﺍﻟﱵ ﺃﺻﺮ ﻋﻠﻴﻬﺎ ﻭﱂ ﻳﺮﺟﻊ ﻋﻨﻬﺎ .ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﺭﺳﻠﻨﺎ ﻋﻠﻴﻪ "ﺣﺎﺻﺒﺎ" ﺃﻱ ﺭﳛﺎ ﺷﺪﻳﺪﺓ
ﺭﻣﺘﻪ ﺑﺎﳊﺼﺎﺓ ﻛﻘﻮﻡ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﺧﺬﺗﻪ ﺍﻟﺼﻴﺤﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺍﳌﻬﻠﻜﺔ ﻛﻘﻮﻡ ﺻﺎﱀ ﻭﺷﻌﻴﺐ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭﻣﻨﻬﻢ
ﻣﻦ ﺧﺴﻔﻨﺎ ﺑﻪ ﺍﻷﺭﺽ ﻭﻫﻮ ﻗﺎﺭﻭﻥ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻏﺮﻗﻨﺎﻩ ﻛﻤﺎ ﻓﻌﻠﻨﺎ ﻣﻊ ﻗﻮﻡ ﻧﻮﺡ ﻭﻣﻊ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ .ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﺮﻳﺪﺍ
ﻟﻈﻠﻤﻬﻢ ،ﻭﻟﻜﻨﻬﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ،ﻭﺃﻭﺭﺩﻭﻫﺎ ﻣﻮﺍﺭﺩ ﺍﳌﻬﺎﻟﻚ ،ﺑﺴﺒﺐ ﺇﺻﺮﺍﺭﻫﻢ
ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻭﺟﺤﻮﺩﻫﻢ.
ﻫﺬﻩ ﺑﻌﺾ ﺍﻷﻫﺪﺍﻑ ﻭﺍﳌﻘﺎﺻﺪ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﺳﺎﻕ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﺳﺎﻕ ﻣﻦ ﻗﺼﺺ ،ﺍﻣﺘﺎﺯ
ﺑﺴﻤﻮ ﻏﺎﻳﺘﻪ ،ﻭﺷﺮﻳﻒ ﻣﻘﺎﺻﺪﻩ ،ﻭﻋﻠﻮ ﻣﺮﺍﻣﻴﻪ.
-١٣ﻭﻛﺎﻥ ﻟﻠﻘﺼﺔ ﺃﻏﺮﺍﺽ ﺃﺧﺮﻯ ﻣﺘﻔﺮﻗﺔ :
ﻣﻨﻬﺎ :ﺑﻴﺎﻥ ﻗﺪﺭﺓ ﺍﷲ ﻋﻠﻰ ﺍﳋﻮﺍﺭﻕ :ﻛﻘﺼﺔ ﺧﻠﻖ ﺁﺩﻡ .ﻭﻗﺼﺔ ﻣﻮﻟﺪ ﻋﻴﺴﻰ .ﻭﻗﺼﺔ
ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﻄﲑ ﺍﻟﺬﻱ ﺁﺏ ﺇﻟﻴﻪ ﺑﻌﺪ ﺃﻥ ﺟﻌﻞ ﻋﻠﻰ ﻛﻞ ﺟﺒﻞ ﻣﻨﻪ ﺟﺰﺀﺍ .ﻭﻗﺼﺔ " ﺍﻟﺬﻱ ﻣﺮ
ﻋﻠﻰ ﻗﺮﻳﺔ ﻭﻫﻲ ﺧﺎﻭﻳﺔ ﻋﻠﻰ ﻋﺮﻭﺷﻬﺎ " .ﻭﻗﺪ ﺃﺣﻴﺎﻩ ﺍﷲ ﺑﻌﺪ ﻣﻮﺗﻪ ﻣﺌﺔ ﻋﺎﻡ .
ﻭﺑﻴﺎﻥ ﻋﺎﻗﺒﺔ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﺼﻼﺡ ،ﻭﻋﺎﻗﺒﺔ ﺍﻟﺸﺮ ﻭﺍﻹﻓﺴﺎﺩ .ﻛﻘﺼﺔ ﺍﺑﲏ ﺁﺩﻡ .ﻭﻗﺼﺔ
ﺻﺎﺣﺐ ﺍﳉﻨﺘﲔ .ﻭﻗﺼﺺ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻌﺪ ﻋﺼﻴﺎﻢ ،ﻭﻗﺼﺔ ﺳﺪ ﻣﺄﺭﺏ ،ﻭﻗﺼﺔ
ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ .
ﻭﺑﻴﺎﻥ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳊﻜﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻘﺮﻳﺒﺔ ﺍﻟﻌﺎﺟﻠﺔ ،ﻭﺍﳊﻜﻤﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﺒﻌﻴﺪﺓ
ﺍﻵﺟﻠﺔ .ﻛﻘﺼﺔ ﻣﻮﺳﻰ ﻣﻊ " ﻋﺒﺪ ﻣﻦ ﻋﺒﺎﺩﻧﺎ ﺁﺗﻴﻨﺎﻩ ﺭﲪﺔ ﻣﻦ ﻋﻨﺪﻧﺎ ﻭﻋﻠﻤﻨﺎﻩ ﻣﻦ ﻟﺪﻧﺎ
ﻋﻠﻤﺎ " ﻭﺳﻨﻌﺮﺿﻬﺎ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﻣﻨﺎﺳﺒﺔ ﺃﺧﺮﻯ.
ﺇﱃ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻏﺮﺍﺽ ﺍﻟﻮﻋﻈﻴﺔ ،ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺴﺎﻕ ﳍﺎ ﺍﻟﻘﺼﺺ ﻓﺘﻔﻲ ﲟﻐﺰﺍﻫﺎ ) ..
ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻔﲏ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺴﻴﺪ ﻗﻄﺐ ﺭﲪﻪ ﺍﷲ (
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ﺃﺭﺳﻞ ﺍﷲ ﺭﺳﻮﻟﲔ ﻹﺣﺪﻯ ﺍﻟﻘﺮﻯ ﻟﻜﻦ ﺃﻫﻼ ﻛﺬﺑﻮﳘﺎ ،ﻓﺄﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﺭﺳﻮﻻ ﺛﺎﻟﺜﺎ
ﻳﺼﺪﻗﻬﻤﺎ .ﻭﻻ ﻳﺬﻛﺮ ﻭﻳﺬﻛﺮ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺼﺔ ﺭﺟﻞ ﺁﻣﻦ ﻢ ﻭﺩﻋﻰ ﻗﻮﻣﻪ ﻟﻺﳝﺎﻥ
ﲟﺎ ﺟﺎﺅﻭﺍ ﻦ ﻟﻜﻨﻬﻢ ﻗﺘﻠﻮﻩ ،ﻓﺄﺩﺧﻠﻪ ﺍﷲ ﺍﳉﻨﺔ.
ﳛﻜﻲ ﺍﳊﻖ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺼﺔ ﺃﻧﺒﻴﺎﺀ ﺛﻼﺛﺔ ﺑﻐﲑ ﺃﻥ ﻳﺬﻛﺮ ﺃﲰﺎﺋﻬﻢ .ﻛﻞ ﻣﺎ ﻳﺬﻛﺮﻩ ﺍﻟﺴﻴﺎﻕ
ﺃﻥ ﺍﻟﻘﻮﻡ ﻛﺬﺑﻮﺍ ﺭﺳﻮﻟﲔ ﻓﺄﺭﺳﻞ ﺍﷲ ﺛﺎﻟﺜﺎ ﻳﻌﺰﺯﳘﺎ .ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﻢ ﺃﺻﺤﺎﺏ
ﺍﻟﻘﺮﻳﺔ ﻭﻻ ﻣﺎ ﻫﻲ ﺍﻟﻘﺮﻳﺔ .ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ .ﻭﻋﺪﻡ ﺇﻓﺼﺎﺡ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻬﺎ ﺩﻟﻴﻞ
ﻋﻠﻰ ﺃﻥ ﲢﺪﻳﺪ ﺍﲰﻬﺎ ﺃﻭ ﻣﻮﺿﻌﻬﺎ ﻻ ﻳﺰﻳﺪ ﺷﻴﺌﹰﺎ ﰲ ﺩﻻﻟﺔ ﺍﻟﻘﺼﺔ ﻭﺇﳛﺎﺋﻬﺎ .ﻟﻜﻦ ﺍﻟﻨﺎﺱ ﻇﻠﻮﺍ
ﺸ ﺮ ﻣﹾﺜﹸﻠﻨﺎ ﻭﻣﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤﻦ
ﻋﻠﻰ ﺇﻧﻜﺎﺭﻫﻢ ﻟﻠﺮﺳﻞ ﻭﺗﻜﺬﻳﺒﻬﻢ ،ﻭﻗﺎﻟﻮﺍ )ﻗﹶﺎﻟﹸﻮﺍ ﻣﺎ ﺃﹶﻧﺘ ﻢ ِﺇ ﱠﻻ ﺑ
ﻣِﻦ ﺷ ﻲ ٍﺀ ِﺇ ﹾﻥ ﺃﹶﻧﺘ ﻢ ِﺇ ﱠﻻ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ(.
ﻭﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺍﳌﺘﻜﺮﺭ ﻋﻠﻰ ﺑﺸﺮﻳﺔ ﺍﻟﺮﺳﻞ ﺗﺒﺪﻭ ﻓﻴﻪ ﺳﺬﺍﺟﺔ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻹﺩﺭﺍﻙ ،ﻛﻤﺎ
ﻳﺒﺪﻭ ﻓﻴﻪ ﺍﳉﻬﻞ ﺑﻮﻇﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ .ﻗﺪ ﻛﺎﻧﻮﺍ ﻳﺘﻮﻗﻌﻮﻥ ﺩﺍﺋﻤﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺳﺮ ﻏﺎﻣﺾ ﰲ
ﺷﺨﺼﻴﺔ ﺍﻟﺮﺳﻮﻝ ﻭﺣﻴﺎﺗﻪ ﺗﻜﻤﻦ ﻭﺭﺍﺀﻩ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻷﺳﺎﻃﲑ ..ﺃﻟﻴﺲ ﺭﺳﻮﻝ ﺍﻟﺴﻤﺎﺀ ﺇﱃ
ﺍﻷﺭﺽ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺷﺨﺼﻴﺔ ﻣﻜﺸﻮﻓﺔ ﺑﺴﻴﻄﺔ ﻻ ﺃﺳﺮﺍﺭ ﻓﻴﻬﺎ ﻭﻻ ﺃﻟﻐﺎﺯ ﺣﻮﳍﺎ ؟!
ﺷﺨﺼﻴﺔ ﺑﺸﺮﻳﺔ ﻋﺎﺩﻳﺔ ﻣﻦ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﱵ ﲤﺘﻠﻰﺀ ﺎ ﺍﻷﺳﻮﺍﻕ ﻭﺍﻟﺒﻴﻮﺕ ؟!
ﻭﻫﺬﻩ ﻫﻲ ﺳﺬﺍﺟﺔ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﺘﻔﻜﲑ .ﻓﺎﻷﺳﺮﺍﺭ ﻭﺍﻷﻟﻐﺎﺯ ﻟﻴﺴﺖ ﺻﻔﺔ ﻣﻼﺯﻣﺔ ﻟﻠﻨﺒﻮﺓ
ﻭﺍﻟﺮﺳﺎﻟﺔ .ﻓﺎﻟﺮﺳﺎﻟﺔ ﻣﻨﻬﺞ ﺇﳍﻲ ﺗﻌﻴﺸﻪ ﺍﻟﺒﺸﺮﻳﺔ .ﻭﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ ﻫﻲ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻮﺍﻗﻌﻲ
ﻟﻠﺤﻴﺎﺓ ﻭﻓﻖ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ .ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﻗﻮﻣﻪ ﺇﱃ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ .ﻭﻫﻢ ﺑﺸﺮ.
ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺭﺳﻮﳍﻢ ﻣﻦ ﺍﻟﺒﺸﺮ ﻟﻴﺤﻘﻖ ﳕﻮﺫﺟﹰﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﳝﻠﻜﻮﻥ ﻫﻢ ﺃﻥ ﻳﻘﻠﺪﻭﻩ.
ﻭﰲ ﺛﻘﺔ ﺍﳌﻄﻤﺌﻦ ﺇﱃ ﺻﺪﻗﻪ ،ﺍﻟﻌﺎﺭﻑ ﲝﺪﻭﺩ ﻭﻇﻴﻔﺘﻪ ﺃﺟﺎﻢ ﺍﻟﺮﺳﻞ :ﺇﻥ ﺍﷲ ﻳﻌﻠﻢ ،ﻭﻫﺬﺍ
ﻳﻜﻔﻲ .ﻭﺇﻥ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﻞ ﺍﻟﺒﻼﻍ .ﻭﻗﺪ ﺃﺩﻭﻩ .ﻭﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺫﻟﻚ ﺃﺣﺮﺍﺭ ﻓﻴﻤﺎ ﻳﺘﺨﺬﻭﻥ
ﻷﻧﻔﺴﻬﻢ ﻣﻦ ﺗﺼﺮﻑ .ﻭﻓﻴﻤﺎ ﳛﻤﻠﻮﻥ ﰲ ﺗﺼﺮﻓﻬﻢ ﻣﻦ ﺃﻭﺯﺍﺭ .ﻭﺍﻷﻣﺮ ﺑﲔ ﺍﻟﺮﺳﻞ ﻭﺑﲔ
ﺍﻟﻨﺎﺱ ﻫﻮ ﺃﻣﺮ ﺫﻟﻚ ﺍﻟﺘﺒﻠﻴﻎ ﻋﻦ ﺍﷲ؛ ﻓﻤﱴ ﲢﻘﻖ ﺫﻟﻚ ﻓﺎﻷﻣﺮ ﻛﻠﻪ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﷲ.
ﻭﻟﻜﻦ ﺍﳌﻜﺬﺑﲔ ﺍﻟﻀﺎﻟﲔ ﻻ ﻳﺄﺧﺬﻭﻥ ﺍﻷﻣﻮﺭ ﻫﺬﺍ ﺍﳌﺄﺧﺬ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺴﻬﻞ ﺍﻟﻴﺴﲑ؛ ﻭﻻ
ﻳﻄﻴﻘﻮﻥ ﻭﺟﻮﺩ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﳍﺪﻯ ﻭﻳﻌﻤﺪﻭﻥ ﺇﱃ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻐﻠﻴﻆ ﺍﻟﻌﻨﻴﻒ ﰲ ﻣﻘﺎﻭﻣﺔ
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ﺍﳊﺠﺔ ﻷﻥ ﺍﻟﺒﺎﻃﻞ ﺿﻴﻖ ﺍﻟﺼﺪﺭ .ﻗﺎﻟﻮﺍ :ﺇﻧﻨﺎ ﻧﺘﺸﺎﺀﻡ ﻣﻨﻜﻢ؛ ﻭﻧﺘﻮﻗﻊ ﺍﻟﺸﺮ ﰲ ﺩﻋﻮﺗﻜﻢ؛ ﻓﺈﻥ
ﱂ ﺗﻨﺘﻬﻮﺍ ﻋﻨﻬﺎ ﻓﺈﻧﻨﺎ ﻟﻦ ﻧﺴﻜﺖ ﻋﻠﻴﻜﻢ ،ﻭﻟﻦ ﻧﺪﻋﻜﻢ ﰲ ﺩﻋﻮﺗﻜﻢ) :ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ
ﺏ ﹶﺃﻟِﻴ ﻢ( .ﻫﻜﺬﺍ ﺃﺳﻔﺮ ﺍﻟﺒﺎﻃﻞ ﻋﻦ ﻏﺸﻤﻪ؛ ﻭﺃﻃﻠﻖ ﻋﻠﻰ ﺍﳍﺪﺍﺓ ﺪﻳﺪﻩ؛
ﺴﻨﻜﹸﻢ ﻣﻨﺎ ﻋﺬﹶﺍ
ﻭﹶﻟﻴ ﻤ
ﻭﺑﻐﻰ ﰲ ﻭﺟﻪ ﻛﻠﻤﺔ ﺍﳊﻖ ﺍﳍﺎﺩﺋﺔ!
ﻭﻟﻜﻦ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻠﻘﻰ ﻋﻠﻰ ﻋﺎﺗﻖ ﺍﻟﺮﺳﻞ ﻳﻘﻀﻲ ﻋﻠﻴﻬﻢ ﺑﺎﳌﻀﻲ ﰲ ﺍﻟﻄﺮﻳﻖ) :ﻗﹶﺎﻟﹸﻮﺍ ﻃﹶﺎِﺋ ﺮ ﹸﻛ ﻢ
ﻣ ﻌ ﹸﻜ ﻢ( .ﻓﺎﻟﻘﻮﻝ ﺑﺎﻟﺘﺸﺎﺅﻡ ﻣﻦ ﺩﻋﻮﺓ ﺃﻭ ﻣﻦ ﻭﺟﻪ ﻫﻮ ﺧﺮﺍﻓﺔ ﻣﻦ ﺧﺮﺍﻓﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ.
ﻭﺍﻟﺮﺳﻞ ﻳﺒﻴﻨﻮﻥ ﻟﻘﻮﻣﻬﻢ ﺃﺎ ﺧﺮﺍﻓﺔ؛ ﻭﺃﻥ ﺣﻈﻬﻢ ﻭﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺧﲑ ﻭﻣﻦ ﺷﺮ ﻻ ﻳﺄﺗﻴﻬﻢ ﻣﻦ
ﺧﺎﺭﺝ ﻧﻔﻮﺳﻬﻢ .ﺇﳕﺎ ﻫﻮ ﻣﻌﻬﻢ .ﻣﺮﺗﺒﻂ ﺑﻨﻮﺍﻳﺎﻫﻢ ﻭﺃﻋﻤﺎﳍﻢ ،ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﻛﺴﺒﻬﻢ
ﻭﻋﻤﻠﻬﻢ .ﻭﰲ ﻭﺳﻌﻬﻢ ﺃﻥ ﳚﻌﻠﻮﺍ ﺣﻈﻬﻢ ﻭﻧﺼﻴﺒﻬﻢ ﺧﲑﹰﺍ ﺃﻭ ﺃﻥ ﳚﻌﻠﻮﻩ ﺷﺮﹰﺍ .ﻓﺈﻥ ﺇﺭﺍﺩﺓ ﺍﷲ
ﺑﺎﻟﻌﺒﺪ ﺗﻨﻔﺬ ﻣﻦ ﺧﻼﻝ ﻧﻔﺴﻪ ،ﻭﻣﻦ ﺧﻼﻝ ﺍﲡﺎﻫﻪ ،ﻭﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻪ .ﻭﻫﻮ ﳛﻤﻞ ﻃﺎﺋﺮﻩ
ﻣﻌﻪ .ﻫﺬﻩ ﻫﻲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺻﺤﻴﺢ .ﺃﻣﺎ ﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻷﻣﻜﻨﺔ ﺃﻭ
ﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻟﻮﺟﻮﻩ ﺃﻭ ﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻟﻜﻠﻤﺎﺕ ،ﻓﻬﻮ ﺧﺮﺍﻓﺔ ﻻ ﺗﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺃﺻﻞ!
ﻭﻗﺎﻟﻮﺍ ﳍﻢ) :ﹶﺃﺋِﻦ ﹸﺫ ﱢﻛ ﺮﺗﻢ( ﺃﺗﺮﲨﻮﻧﻨﺎ ﻭﺗﻌﺬﺑﻮﻧﻨﺎ ﻷﻧﻨﺎ ﻧﺬﻛﺮﻛﻢ! ﺃﻓﻬﺬﺍ ﺟﺰﺍﺀ ﺍﻟﺘﺬﻛﲑ؟ )ﺑ ﹾﻞ
ﺴ ِﺮﻓﹸﻮ ﹶﻥ( ﺗﺘﺠﺎﻭﺯﻭﻥ ﺍﳊﺪﻭﺩ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺘﻘﺪﻳﺮ؛ ﻭﲡﺎﺯﻭﻥ ﻋﻠﻰ ﺍﳌﻮﻋﻈﺔ ﺃﹶﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
ﺑﺎﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ؛ ﻭﺗﺮﺩﻭﻥ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﺮﺟﻢ ﻭﺍﻟﺘﻌﺬﻳﺐ!
ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ:
ﻻ ﻳﻘﻮﻝ ﻟﻨﺎ ﺍﻟﺴﻴﺎﻕ ﻣﺎﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﻫﺆﻻﺀ ﺍﻷﻧﺒﻴﺎﺀ ،ﺇﳕﺎ ﻳﺬﻛﺮ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺇﻧﺴﺎﻥ
ﺁﻣﻦ ﻢ .ﺁﻣﻦ ﻢ ﻭﺣﺪﻩ ..ﻭﻭﻗﻒ ﺑﺈﳝﺎﻧﻪ ﺃﻗﻠﻴﺔ ﺿﻌﻴﻔﺔ ﺿﺪ ﺃﻏﻠﺒﻴﺔ ﻛﺎﻓﺮﺓ .ﺇﻧﺴﺎﻥ ﺟﺎﺀ ﻣﻦ
ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﻳﺴﻌﻰ .ﺟﺎﺀ ﻭﻗﺪ ﺗﻔﺘﺢ ﻗﻠﺒﻪ ﻟﺪﻋﻮﺓ ﺍﳊﻖ ..ﻓﻬﺬﺍ ﺭﺟﻞ ﲰﻊ ﺍﻟﺪﻋﻮﺓ
ﻓﺎﺳﺘﺠﺎﺏ ﳍﺎ ﺑﻌﺪ ﻣﺎ ﺭﺃﻯ ﻓﻴﻬﺎ ﻣﻦ ﺩﻻﺋﻞ ﺍﳊﻖ ﻭﺍﳌﻨﻄﻖ .ﻭﺣﻴﻨﻤﺎ ﺍﺳﺘﺸﻌﺮ ﻗﻠﺒﻪ ﺣﻘﻴﻘﺔ
ﺍﻹﳝﺎﻥ ﲢﺮﻛﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺿﻤﲑﻩ ﻓﻠﻢ ﻳﻄﻖ ﻋﻠﻴﻬﺎ ﺳﻜﻮﺗﹰﺎ؛ ﻭﱂ ﻳﻘﺒﻊ ﰲ ﺩﺍﺭﻩ ﺑﻌﻘﻴﺪﺗﻪ
ﻭﻫﻮ ﻳﺮﻯ ﺍﻟﻀﻼﻝ ﻣﻦ ﺣﻮﻟﻪ ﻭﺍﳉﺤﻮﺩ ﻭﺍﻟﻔﺠﻮﺭ؛ ﻭﻟﻜﻨﻪ ﺳﻌﻰ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﺁﻣﻦ ﺑﻪ .ﺳﻌﻰ
ﺑﻪ ﺇﱃ ﻗﻮﻣﻪ ﻭﻫﻢ ﻳﻜﺬﺑﻮﻥ ﻭﳚﺤﺪﻭﻥ ﻭﻳﺘﻮﻋﺪﻭﻥ ﻭﻳﻬﺪﺩﻭﻥ .ﻭﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ
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ﻳﺴﻌﻰ ﻟﻴﻘﻮﻡ ﺑﻮﺍﺟﺒﻪ ﰲ ﺩﻋﻮﺓ ﻗﻮﻣﻪ ﺇﱃ ﺍﳊﻖ ،ﻭﰲ ﻛﻔﻬﻢ ﻋﻦ ﺍﻟﺒﻐﻲ ،ﻭﰲ ﻣﻘﺎﻭﻣﺔ
ﺍﻋﺘﺪﺍﺋﻬﻢ ﺍﻷﺛﻴﻢ ﺍﻟﺬﻱ ﻳﻮﺷﻜﻮﻥ ﺃﻥ ﻳﺼﺒﻮﻩ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ.
ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﺮﺟﻞ ﱂ ﻳﻜﻦ ﺫﺍ ﺟﺎﻩ ﻭﻻ ﺳﻠﻄﺎﻥ .ﻭﱂ ﺗﻜﻦ ﻟﻪ ﻋﺸﲑﺓ ﺗﺪﺍﻓﻊ ﻋﻨﻪ ﺇﻥ ﻭﻗﻊ ﻟﻪ
ﺃﺫﻯ .ﻭﻟﻜﻨﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳊﻴﺔ ﰲ ﺿﻤﲑﻩ ﺗﺪﻓﻌﻪ ﻭﲡﻲﺀ ﺑﻪ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺃﻗﺼﺎﻫﺎ.
ﻓﻘﺎﻝ ﳍﻢ :ﺍﺗﺒﻌﻮﺍ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ،ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ،ﻭﻫﻮ ﻻ ﻳﻄﻠﺐ ﺃﺟﺮﹰﺍ،
ﻭﻻ ﻳﺒﺘﻐﻲ ﻣﻐﻨﻤﹰﺎ .ﺇﻧﻪ ﻟﺼﺎﺩﻕ .ﻭﺇﻻ ﻓﻤﺎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻨﺎﺀ ﺇﻥ ﱂ ﻳﻜﻦ ﻳﻠﱯ
ﺗﻜﻠﻴﻔﹰﺎ ﻣﻦ ﺍﷲ؟ ﻣﺎ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻪ ﺇﱃ ﲪﻞ ﻫﻢ ﺍﻟﺪﻋﻮﺓ؟ ﻭﳎﺎﺔ ﺍﻟﻨﺎﺱ ﺑﻐﲑ ﻣﺎ ﺃﻟﻔﻮﺍ ﻣﻦ
ﺍﻟﻌﻘﻴﺪﺓ؟ ﻭﺍﻟﺘﻌﺮﺽ ﻷﺫﺍﻫﻢ ﻭﺷﺮﻫﻢ ﻭﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﻭﺗﻨﻜﻴﻠﻬﻢ ،ﻭﻫﻮ ﻻ ﳚﲏ ﻣﻦ ﺫﻟﻚ ﻛﺴﺒﹰﺎ،
ﻭﻻ ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺃﺟﺮﹰﺍ؟ ﻭﻫﺪﺍﻫﻢ ﻭﺍﺿﺢ ﰲ ﻃﺒﻴﻌﺔ ﺩﻋﻮﻢ .ﻓﻬﻢ ﻳﺪﻋﻮﻥ ﺇﱃ ﺇﻟﻪ ﻭﺍﺣﺪ.
ﻭﻳﺪﻋﻮﻥ ﺇﱃ ﺞ ﻭﺍﺿﺢ .ﻭﻳﺪﻋﻮﻥ ﺇﱃ ﻋﻘﻴﺪﺓ ﻻ ﺧﺮﺍﻓﺔ ﻓﻴﻬﺎ ﻭﻻ ﻏﻤﻮﺽ .ﻓﻬﻢ ﻣﻬﺘﺪﻭﻥ
ﺇﱃ ﺞ ﺳﻠﻴﻢ ،ﻭﺇﱃ ﻃﺮﻳﻖ ﻣﺴﺘﻘﻴﻢ.
ﰒ ﻋﺎﺩ ﻳﺘﺤﺪﺙ ﺇﻟﻴﻬﻢ ﻋﻦ ﻧﻔﺴﻪ ﻫﻮ ﻭﻋﻦ ﺃﺳﺒﺎﺏ ﺇﳝﺎﻧﻪ ،ﻭﻳﻨﺎﺷﺪ ﻓﻴﻬﻢ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ
ﺍﺳﺘﻴﻘﻈﺖ ﻓﻴﻪ ﻓﺎﻗﺘﻨﻌﺖ ﺑﺎﻟﱪﻫﺎﻥ ﺍﻟﻔﻄﺮﻱ ﺍﻟﺴﻠﻴﻢ .ﻓﻠﻘﺪ ﺗﺴﺎﺋﻞ ﻣﻊ ﻧﻔﺴﻪ ﻗﺒﻞ ﺇﺋﻤﺎﻧﻪ ،ﳌﺎﺫﺍ
ﻻ ﺃﻋﺒﺪ ﺍﻟﺬﻱ ﻓﻄﺮﱐ؟ ﻭﺍﻟﺬﻱ ﺇﻟﻴﻪ ﺍﳌﺮﺟﻊ ﻭﺍﳌﺼﲑ؟ ﻭﻣﺎ ﺍﻟﺬﻱ ﳛﻴﺪ ﰊ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻬﺞ
ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﳜﻄﺮ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻭﻝ ﻣﺎ ﳜﻄﺮ؟ ﺇﻥ ﺍﻟﻔﻄﺮ ﳎﺬﻭﺑﺔ ﺇﱃ ﺍﻟﺬﻱ ﻓﻄﺮﻫﺎ ،ﺗﺘﺠﻪ
ﺇﻟﻴﻪ ﺃﻭﻝ ﻣﺎ ﺗﺘﺠﻪ ،ﻓﻼ ﺗﻨﺤﺮﻑ ﻋﻨﻪ ﺇﻻ ﺑﺪﺍﻓﻊ ﺁﺧﺮ ﺧﺎﺭﺝ ﻋﻠﻰ ﻓﻄﺮﺎ .ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ
ﺍﳋﺎﻟﻖ ﻫﻮ ﺍﻷﻭﱃ.
ﰒ ﻳﺒﲔ ﺿﻼﻝ ﺍﳌﻨﻬﺞ ﺍﳌﻌﺎﻛﺲ .ﻣﻬﺞ ﻣﻦ ﻳﻌﺒﺪ ﺁﳍﺔ ﻏﲑ ﺍﻟﺮﲪﻦ ﻻ ﺗﻀﺮ ﻭﻻ ﺗﻨﻔﻊ .ﻭﻫﻞ
ﺃﺿﻞ ﳑﻦ ﻳﺪﻉ ﻣﻨﻄﻖ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺍﳌﺨﻠﻮﻕ ﺇﱃ ﻋﺒﺎﺩﺓ ﺧﺎﻟﻘﻪ ،ﻭﻳﻨﺤﺮﻑ ﺇﱃ ﻋﺒﺎﺩﺓ
ﻏﲑ ﺍﳋﺎﻟﻖ ﺑﺪﻭﻥ ﺿﺮﻭﺭﺓ ﻭﻻ ﺩﺍﻓﻊ؟ ﻭﻫﻞ ﺃﺿﻞ ﳑﻦ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﳋﺎﻟﻖ ﺇﱃ ﺁﳍﺔ ﺿﻌﺎﻑ
ﻻ ﳛﻤﻮﻧﻪ ﻭﻻ ﻳﺪﻓﻌﻮﻥ ﻋﻨﻪ ﺍﻟﻀﺮ ﺣﲔ ﻳﺮﻳﺪ ﺑﻪ ﺧﺎﻟﻘﻪ ﺍﻟﻀﺮ ﺑﺴﺒﺐ ﺍﳓﺮﺍﻓﻪ ﻭﺿﻼﻟﻪ؟
ﻭﺍﻵﻥ ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﺮﺟﻞ ﺑﻠﺴﺎﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﻌﺎﺭﻓﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻳﻘﺮﺭ ﻗﺮﺍﺭﻩ ﺍﻷﺧﲑ ﰲ
ﻭﺟﻪ ﻗﻮﻣﻪ ﺍﳌﻜﺬﺑﲔ ﺍﳌﻬﺪﺩﻳﻦ ﺍﳌﺘﻮﻋﺪﻳﻦ .ﻷﻥ ﺻﻮﺕ ﺍﻟﻔﻄﺮﺓ ﰲ ﻗﻠﺒﻪ ﺃﻗﻮﻯ ﻣﻦ ﻛﻞ ﺪﻳﺪ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ( ﻫﻜﺬﺍ ﺃﻟﻘﻰ ﺑﻜﻠﻤﺔ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺛﻘﺔ
ﻭﻣﻦ ﻛﻞ ﺗﻜﺬﻳﺐِ) :ﺇﻧﻲ ﺁﻣﻨ
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ﺍﳌﻄﻤﺌﻨﺔ .ﻭﺃﺷﻬﺪﻫﻢ ﻋﻠﻴﻬﺎ .ﻭﻫﻮ ﻳﻮﺣﻲ ﺇﻟﻴﻬﻢ ﺃﻥ ﻳﻘﻮﻟﻮﻫﺎ ﻛﻤﺎ ﻗﺎﳍﺎ .ﺃﻭ ﺃﻧﻪ ﻻ ﻳﺒﺎﱄ ﻢ
ﻣﺎﺫﺍ ﻳﻘﻮﻟﻮﻥ!
ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﺮﺟﻞ ﻭﺩﺧﻮﻟﻪ ﺍﳉﻨﺔ:
ﻭﻳﻮﺣﻲ ﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻗﺘﻠﻮﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ .ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺬﻛﺮ
ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ ﺻﺮﺍﺣﺔ .ﺇﳕﺎ ﻳﺴﺪﻝ ﺍﻟﺴﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ،ﻭﻋﻠﻰ ﺍﻟﻘﻮﻡ ﻭﻣﺎ ﻫﻢ ﻓﻴﻪ؛
ﻭﻳﺮﻓﻌﻪ ﻟﻨﺮﻯ ﻫﺬﺍ ﺍﻟﺸﻬﻴﺪ ﺍﻟﺬﻱ ﺟﻬﺮ ﺑﻜﻠﻤﺔ ﺍﳊﻖ ،ﻣﺘﺒﻌﹰﺎ ﺻﻮﺕ ﺍﻟﻔﻄﺮﺓ ،ﻭﻗﺬﻑ ﺎ ﰲ
ﻭﺟﻮﻩ ﻣﻦ ﳝﻠﻜﻮﻥ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﺘﻨﻜﻴﻞ .ﻧﺮﺍﻩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ .ﻭﻧﻄﻠﻊ ﻋﻠﻰ ﻣﺎ ﺍﺩﺧﺮ ﺍﷲ ﻟﻪ
ﺖ
ﺠﻨ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻟﻴ
ﻣﻦ ﻛﺮﺍﻣﺔ .ﺗﻠﻴﻖ ﲟﻘﺎﻡ ﺍﳌﺆﻣﻦ ﺍﻟﺸﺠﺎﻉ ﺍﳌﺨﻠﺺ ﺍﻟﺸﻬﻴﺪ) :ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﲔ(.
ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ِ ..ﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ
ﻭﺗﺘﺼﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺎﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ .ﻭﻧﺮﻯ ﺍﳌﻮﺕ ﻧﻘﻠﺔ ﻣﻦ ﻋﺎﱂ ﺍﻟﻔﻨﺎﺀ ﺇﱃ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ.
ﻭﺧﻄﻮﺓ ﳜﻠﺺ ﺎ ﺍﳌﺆﻣﻦ ﻣﻦ ﺿﻴﻖ ﺍﻷﺭﺽ ﺇﱃ ﺳﻌﺔ ﺍﳉﻨﺔ .ﻭﻣﻦ ﺗﻄﺎﻭﻝ ﺍﻟﺒﺎﻃﻞ ﺇﱃ
ﻃﻤﺄﻧﻴﻨﺔ ﺍﳊﻖ .ﻭﻣﻦ ﺪﻳﺪ ﺍﻟﺒﻐﻲ ﺇﱃ ﺳﻼﻡ ﺍﻟﻨﻌﻴﻢ .ﻭﻣﻦ ﻇﻠﻤﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺇﱃ ﻧﻮﺭ ﺍﻟﻴﻘﲔ.
ﻭﻧﺮﻯ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ .ﻭﻗﺪ ﺍﻃﻠﻊ ﻋﻠﻰ ﻣﺎ ﺁﺗﺎﻩ ﺍﷲ ﰲ ﺍﳉﻨﺔ ﻣﻦ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ،ﻳﺬﻛﺮ
ﻗﻮﻣﻪ ﻃﻴﺐ ﺍﻟﻘﻠﺐ ﺭﺿﻲ ﺍﻟﻨﻔﺲ ،ﻳﺘﻤﲎ ﻟﻮ ﻳﺮﺍﻩ ﻗﻮﻣﻪ ﻭﻳﺮﻭﻥ ﻣﺎ ﺁﺗﺎﻩ ﺭﺑﻪ ﻣﻦ ﺍﻟﺮﺿﻰ
ﻭﺍﻟﻜﺮﺍﻣﺔ ،ﻟﻴﻌﺮﻓﻮﺍ ﺍﳊﻖ ،ﻣﻌﺮﻓﺔ ﺍﻟﻴﻘﲔ.
ﺇﻫﻼﻙ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺑﺎﻟﺼﻴﺤﺔ:
ﻫﺬﺍ ﻛﺎﻥ ﺟﺰﺍﺀ ﺍﻹﳝﺎﻥ .ﻓﺄﻣﺎ ﺍﻟﻄﻐﻴﺎﻥ ﻓﻜﺎﻥ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺃﻥ ﻳﺮﺳﻞ ﻋﻠﻴﻪ ﺍﳌﻼﺋﻜﺔ
ﺴﻤﺎ ِﺀ ﻭﻣﺎ
ﻟﺘﺪﻣﺮﻩ .ﻓﻬﻮ ﺿﻌﻴﻒ ﺿﻌﻴﻒ ) :ﻭﻣﺎ ﺃﹶﻧ ﺰﹾﻟﻨﺎ ﻋﻠﹶﻰ ﹶﻗﻮِ ﻣ ِﻪ ﻣِﻦ ﺑ ﻌ ِﺪ ِﻩ ِﻣ ﻦ ﺟﻨ ٍﺪ ﻣ ﻦ ﺍﻟ
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﹶﻓِﺈﺫﹶﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ( .ﻻ ﻳﻄﻴﻞ ﻫﻨﺎ ﰲ ﻭﺻﻒ
ﺻﻴ
ﺖ ِﺇ ﱠﻻ
ﲔ ..ﺇِﻥ ﻛﹶﺎﻧ
ﹸﻛﻨﺎ ﻣ ِﱰِﻟ
ﻣﺼﺮﻉ ﺍﻟﻘﻮﻡ ،ﻮﻳﻨﹰﺎ ﻟﺸﺄﻢ ،ﻭﺗﺼﻐﲑﹰﺍ ﻟﻘﺪﺭﻫﻢ .ﻓﻤﺎ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ﺃﲬﺪﺕ
ﺃﻧﻔﺎﺳﻬﻢ .ﻭﻳﺴﺪﻝ ﺍﻟﺴﺘﺎﺭ ﻋﻠﻰ ﻣﺸﻬﺪﻫﻢ ﺍﻟﺒﺎﺋﺲ ﺍﳌﻬﲔ ﺍﻟﺬﻟﻴﻞ!
ﲡﺎﻭﺯ ﺍﻟﺴﻴﺎﻕ ﺃﲰﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻗﺼﺼﻬﻢ ﻟﻴﱪﺯ ﻗﺼﺔ ﺭﺟﻞ ﺁﻣﻦ ..ﱂ ﻳﺬﻛﺮ ﻟﻨﺎ ﺍﻟﺴﻴﺎﻕ ﺍﲰﻪ.
ﺍﲰﻪ ﻻ ﻳﻬﻢ ..ﺍﳌﻬﻢ ﻣﺎ ﻭﻗﻊ ﻟﻪ ..ﻟﻘﺪ ﺁﻣﻦ ﺑﺄﻧﺒﻴﺎﺀ ﺍﷲ ..ﻗﻴﻞ ﻟﻪ ﺍﺩﺧﻞ ﺍﳉﻨﺔ .ﻟﻴﻜﻦ ﻣﺎ ﻛﺎﻥ
٣٢
ﻣﻦ ﺃﻣﺮ ﺗﻌﺬﻳﺒﻪ ﻭﻗﺘﻠﻪ .ﻟﻴﺲ ﻫﺬﺍ ﰲ ﺍﳊﺴﺎﺏ ﺍﻟﻨﻬﺎﺋﻲ ﺷﻴﺌﺎ ﻟﻪ ﻗﻴﻤﺘﻪ .ﺗﻜﻤﻦ ﺍﻟﻘﻴﻤﺔ ﰲ
ﺩﺧﻮﻟﻪ ﻓﻮﺭ ﺇﻋﻼﻧﻪ ﺃﻧﻪ ﺁﻣﻦ .ﻓﻮﺭ ﻗﺘﻠﻪ.ﺍﻫـ
ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ :
ﺭﻗﻢ ﺍﻵﻳﺔ ...ﺍﻟﻜﻠﻤﺔ ...ﻣﻌﻨﺎﻫﺎ
ﺚ ...ﻗﻮﻳﻨﺎﳘﺎ ﻭﺷﺪﺩﻧﺎ ﺃﺯﺭﳘﺎ ﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ
... ١٤ﹶﻓ ﻌ ﺰ ﺯﻧﺎ ِﺑﺜﹶﺎِﻟ ٍ
... ١٨ﺗ ﹶﻄﻴ ﺮﻧﺎ ِﺑ ﹸﻜ ﻢ ...ﱂ ﻧﺮ ﻋﻠﻰ ﻭﺟﻮﻫﻜﻢ ﺧﲑﺍ ﰲ ﻋﻴﺸﻨﺎ
... ١٩ﻃﹶﺎِﺋ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ ...ﺷﺆﻣﻜﻢ ﺑﺴﺒﺐ ﺃﻋﻤﺎﻟﻜﻢ ﻭﻛﻔﺮﻛﻢ
... ١٩ﹶﺃِﺋ ﻦ ﹸﺫ ﱢﻛ ﺮﺗ ﻢ ...ﻣﻦ ﺃﺟﻞ ﺗﺬﻛﲑﻧﺎ ﻟﻜﻢ ﺑﻌﺒﺎﺩﺓ ﺍﷲ
ﺴ ِﺮﻓﹸﻮ ﹶﻥ ...ﳎﺎﻭﺯﻭﻥ ﺍﳊﺪ ﺑﻜﻔﺮﻛﻢ ﻭﺷﺮﻛﻜﻢ ... ١٩ﻣ
ﺴﻌﻰ ...ﻳﺴﺮﻉ ﰲ ﻣﺸﻴﻪ ﻟﻨﺼﺮﺓ ﻗﻮﻣﻪ ... ٢٠ﻳ
... ٢٢ﹶﻓ ﹶﻄ ﺮﻧِﻲ ...ﺧﻠﻘﲏ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ
... ٢٣ﻻ ﺗ ﻐ ِﻦ ﻋﻨﻲ ...ﻻ ﺗﺪﻓﻊ ﻋﲏ
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ...ﺻﻮﺗﺎ ﻣﻬﻠﻜﺎ
ﺻ ﻴ
... ٢٩
... ٢٩ﺧﺎ ِﻣﺪﻭ ﹶﻥ ...ﻣﻴﺘﻮﻥ
ﺴ ﺮ ﹰﺓ ...ﻳﺎ ﻭﻳﻼ ﻭﻳﺎ ﺗﻨﺪﻣﺎ ) ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﺍﻟﺘﺄﱂ (
... ٣٠ﻳﺎ ﺣ
... ٣١ﹶﻛ ﻢ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ...ﺃﻫﻠﻜﻨﺎ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﻣﻢ
... ٣١ﺍﻟ ﹸﻘﺮﻭﻥ ...ﺍﻷﻣﻢ
... ٣٢ﻭِﺇ ﹾﻥ ﹸﻛ ﱞﻞ ﹶﻟﻤﺎ ﺟﻤِﻴ ﻊ ...ﲨﻴﻊ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ
٦
ﻀﺮﻭ ﹶﻥ ...ﺳﺘﺤﻀﺮ ﻟﻠﺤﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ
ﺤ
... ٣٢ﻣ
ﺍﳌﻨﺎﺳﺒﺔ :
ﻣﻨﺎﺳﺒﺔ ﺿﺮﺏ ﻫﺬﺍ ﺍﳌﺜﻞ ﻫﻨﺎ ،ﻫﻮ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻛﺸﻔﺖ ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ،
ﺱ ﻋﻨﻪ ،ﻻ
ﻭﺃﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻃﺒﻴﻌﺘﲔ :ﺃﺻﺤﺎﺏ ﻃﺒﻴﻌﺔ ﻣﺘﺄﺑﻴﺔ ﻋﻠﻰ ﺍﳋﲑ ،ﻣﻐﻠﻘﺔ ﺍﳊﻮﺍ
ﻳﺴﺘﺠﻴﺒﻮﻥ ﻟﻪ ﻣﻬﻤﺎ ﺟﻰﺀ ﺇﻟﻴﻬﻢ ﺑﻪ ﻣﻦ ﺷﱴ ﺍﻟﻮﺳﺎﺋﻞ ..ﻭﺃﺻﺤﺎﺏ ﻃﺒﻴﻌﺔ ﺃﺧﺮﻯ ﻣﻬﻴﺄﺓ
٠ ٦ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺸﻴﺦ ﻏﺎﺯﻱ ﺍﻟﺪﺭﻭﰊ (١ / ٢٠) -
٣٣
ﺐ ﻋﻠﻴﻬﻢ ﻧﺴﻤﺔ ﻣﻦ ﺃﻧﺴﺎﻣﻪ ﺍﻟﻌﻄﺮﺓ ،
ﻟﻺﳝﺎﻥ ،ﻣﺴﺘﻌﺪﺓ ﻟﻪ ،ﻣﺘﺸﻮﻓﺔ ﺇﻟﻴﻪ ،ﻻ ﺗﻜﺎﺩ
ﺣﱴ ﻳﺘﻨﻔﺴﻮﺍ ﺃﻧﻔﺎﺳﻪ ،ﻭﳝﻠﺌﻮﺍ ﺻﺪﻭﺭﻫﻢ ﺑﻪ ..ﻭﰱ ﻫﺬﺍ ﺍﳌﺜﻞ ،ﻋﺮﺽ ﻟﻠﻨﺎﺱ ﰱ ﻃﺒﻴﻌﺘﻴﻬﻢ
٧
ﻫﺎﺗﲔ ﻣﻌﺎ ..
ﻓﺒﻌﺪ ﺑﻴﺎﻥ ﺣﺎﻝ ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﺃﺻﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ،ﺿﺮﺏ ﺍﳊﻖ ﺗﻌﺎﱃ ﳍﻢ ﻣﺜﻼ
ﻳﺸﺒﻪ ﺣﺎﳍﻢ ﰲ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﻜﻔﺮ ﻭﺗﻜﺬﻳﺐ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ،ﻭﻫﻮ ﺣﺎﻝ ﺃﻫﻞ ﻧﻠﻚ
ﺍﻟﻘﺮﻳﺔ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺍﻟﺮﺳﻞ ﻓﺪﻣﺮﻫﻢ ﺍﻟﻠﹼﻪ ﺑﺼﻴﺤﺔ ﻭﺍﺣﺪﺓ ،ﻓﺈﺫﺍ ﺍﺳﺘﻤﺮ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻠﻰ
ﻋﻨﺎﺩﻫﻢ ﻭﺍﺳﺘﻜﺒﺎﺭﻫﻢ ،ﻛﺎﻥ ﺇﻫﻼﻛﻬﻢ ﻳﺴﲑﺍ ﻛﺄﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ،ﻭﺗﻜﻮﻥ ﻗﺼﺘﻬﻢ ﻣﻊ ﺭﺳﻞ
ﺍﻟﻠﹼﻪ ،ﻛﻘﺼﺔ ﻗﻮﻡ ﺍﻟﻨﱯ ﻣﻌﻪ.
ﻭﻳﻨﺘﻬﻰ ﺍﳌﺜﻞ ﺍﻟﺬﻱ ﺿﺮﺑﻪ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻷﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﰱ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﻫﺬﻩ
ﺍﻵﻳﺎﺕ ـ ﻳﻨﺘﻬﻰ ﺬﺍ ﺍﻟﺘﻌﻘﻴﺐ ﺍﻟﺬﻱ ﺑﺪﺃﺕ ﺑﻪ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﳓﻦ ﺑﲔ ﻳﺪﻳﻬﺎ ﺍﻵﻥ ،ﻭﻣﻦ
ﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺐ ﻳﻜﻮﻥ ﺍﳌﻨﻄﻠﻖ ﺍﻟﺬﻱ ﺗﻨﻄﻠﻖ ﻓﻴﻪ ﺍﻵﻳﺎﺕ ﺑﻌﺪ ﻫﺬﺍ ،ﻓﺘﻮﺍﺟﻪ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ
ﺍﺳﺘﻤﻌﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﳌﺜﻞ ،ﻭﺗﻌﺮﺽ ﻋﻠﻴﻬﻢ ﻣﺸﺎﻫﺪ ﻣﻦ ﻗﺪﺭﺓ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻣﻦ ﺁﺛﺎﺭ
ﺭﲪﺘﻪ ﰱ ﺧﻠﻘﻪ ،ﻟﻌﻠﻬﻢ ﳚﺪﻭﻥ ﰱ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ،ﻣﺎ ﻳﻔﺘﺢ ﻗﻠﻮﻢ ﻭﻋﻘﻮﳍﻢ ﺇﱃ ﺍﻟﻠﹼﻪ ،
ﺣﱴ ﻳﺆﻣﻨﻮﺍ ،ﻭﻳﻠﺤﻘﻮﺍ ﺑﺮﻛﺐ ﺍﳌﺆﻣﻨﲔ ،ﻗﺒﻞ ﺃﻥ ﺗﻔﻠﺖ ﻣﻦ ﺃﻳﺪﻳﻬﻢ ﺗﻠﻚ ﺍﻟﻔﺮﺻﺔ ﺍﻟﺴﺎﳓﺔ
،ﰒ ﻻ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﺇﻻ ﺍﳊﺴﺮﺓ ﻭﺍﻟﻨﺪﻡ ،ﻭﻻﺕ ﺳﺎﻋﺔ ﻣﻨﺪﻡ.٨.
ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ :
ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﻗﺪ ﺧﺘﻢ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻗﻠﻮﻢ ﻓﻬﻢ ﻻ ﻳﺆﻣﻨﻮﻥ -ﺃﺭﺩﻑ ﺫﻟﻚ
ﺫﻛﺮ ﻣﺜﻞ ﻟﻘﻮﻡ ﺣﺎﳍﻢ ﻛﺤﺎﳍﻢ ﰲ ﺍﻟﻐﻠ ﻮ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺘﻜﺬﻳﺐ ،ﻭﺍﻻﺳﺘﻜﺒﺎﺭ
ﻋﻠﻰ ﺍﻟﺮﺳﻞ ،ﻭﺻﻢ ﺍﻵﺫﺍﻥ ﻋﻦ ﲰﺎﻉ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ ،ﻭﻫﻢ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ،ﻓﻘﺪ
ﻛﺎﻥ ﻗﺼﺼﻬﻢ ﻣﻊ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ﻛﻘﺼﺺ ﻗﻮﻣﻚ ﻣﻌﻚ ،ﰱ ﺍﻟﻌﻨﺎﺩ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ﻭﺍﻟﻌﺘ ﻮ
٩
ﻭﺍﻟﻄﻐﻴﺎﻥ.
- ٧ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (٩١٣ / ١١) -
- ٨ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (٩٢٥ / ١٢) -
- ٩ﺗﻔﺴﲑ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺍﻏﻰ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (١٥٠ / ٢٢) -
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ﺃﻱ ﺍﺟﻌﻞ ﻳﺎ ﳏﻤﺪ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﺳﻴﺄﺗﻴﻚ ﺧﱪﻫﺎ ﳍﺆﻻﺀ ﻣﺜﻼ ﰲ ﺍﻟﻐﻠﻮ ﻭﺍﻟﻌﻨﺎﺩ
ﻭﺍﻟﻜﻔﺮ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ ،ﻭﺍﳌﺮﺍﺩ :ﻃﺒﻖ ﺣﺎﻝ ﻣﺸﺮﻛﻲ ﻣﻜﺔ ﺍﻟﻐﺮﻳﺒﺔ
ﲝﺎﻝ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﺇﺫ ﺟﺎﺀﻫﻢ ﺍﳌﺮﺳﻠﻮﻥ ،ﺣﲔ ﺃﺭﺳﻠﻨﺎﻫﻢ ﺍﺛﻨﲔ ﻓﻠﻢ ﻳﻜﻦ ﳎﻴﺌﻬﻢ
ﻋﻦ ﳏﺾ ﺍﺧﺘﻴﺎﺭﻫﻢ ﺑﻞ ﻛﺎﻥ ﺑﺈﺭﺳﺎﻟﻨﺎ ﺇﻟﻴﻬﻢ ﻓﻜﺬﺑﻮﳘﺎ ﻓﻘﻮﻳﻨﺎ ﺍﳊﻖ ﻭﺃﻳﺪﻧﺎﻩ ﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ
،ﻓﻘﺎﻟﻮﺍ ﲨﻴﻌﺎ :ﺇﻧﺎ ﺇﻟﻴﻜﻢ ﻳﺎ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻣﺮﺳﻠﻮﻥ.
ﻭﰲ ﺗﻌﻴﲔ ﺍﻟﻘﺮﻳﺔ ﻭﺃﲰﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ ﻛﻼﻣﺎ ﻛﺜﲑﺍ ﺍﻟﻠﹼﻪ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﺴﻨﺪ ﺇﱃ
ﺳﻨﺪ ﻣﺘﲔ ،ﻭﻟﻜﻨﻪ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ .ﻋﻠﻰ ﺃﻧﻨﺎ ﻻ ﻳﻬﻤﻨﺎ ﻣﻌﺮﻓﺔ ﻧﻔﺲ ﺍﻟﻘﺮﻳﺔ ﻭﻻ ﺃﺷﺨﺎﺹ
ﺍﻟﺮﺳﻞ ،ﻭﻟﻜﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﻌﺮﻑ ﻣﺎﺫﺍ ﺣﺼﻞ ؟ ﻭﻣﺎﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ؟ ﻭﺍﳌﻔﺴﺮﻭﻥ
ﻳﺬﻛﺮﻭﻥ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻛﺎﻧﻮﺍ ﻟﻌﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻓﻬﻢ ﺭﺳﻞ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ،ﻭﻟﺴﺖ ﺃﺩﺭﻯ
ﻣﺎ ﺍﻟﺬﻱ ﲪﻠﻬﻢ ﻋﻠﻰ ﻫﺬﺍ!
ﻭﱂ ﻻ ﻳﻜﻮﻧﻮﻥ ﺭﺳﻼ ﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؟ ﻷﻢ ﺳﺎﻗﻮﺍ ﰲ ﻛﻼﻣﻬﻢ ﺃﻢ ﺃﺗﻮﺍ ﲟﻌﺠﺰﺍﺕ
ﻛﺈﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﻭﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻩ ،ﻭﻫﺬﺍ ﰲ ﻇﲏ -ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ -ﻻ ﻳﻜﻮﻥ
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ﺇﻻ ﻟﻨﱯ ﻳﺪﻋﻰ ﺍﻟﻨﺒﻮﺓ.
ﺃﺭﺳﻠﺖ ﺍﻟﺮﺳﻞ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻧﺎ ﺇﻟﻴﻜﻢ ﻣﺮﺳﻠﻮﻥ ..ﻓﻤﺎﺫﺍ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ؟ ﻗﺎﻟﻮﺍ :
ﻟﺴﺘﻢ ﺭﺳﻼ ﻭﻻ ﻳﻌﻘﻞ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺭﺳﻼ ﻷﻧﻜﻢ ﺑﺸﺮ ﻣﺜﻠﻨﺎ ﻓﻤﻦ ﺍﻟﺬﻱ ﻓﻀﻠﻜﻢ ﻋﻠﻴﻨﺎ ؟
ﻭﻫﻞ ﻓﻴﻜﻢ ﻣﻦ ﻏﲎ ﺃﻭﺟﺎﻩ ﺃﻭ ﻗﻮﺓ ﺣﱴ ﺗﻜﻮﻧﻮﺍ ﺭﺳﻼ ﺇﻟﻴﻨﺎ ؟ ﺍﻋﺘﺮﺿﻮﺍ ﺬﺍ ﻭﻣﺎ ﻋﻠﻤﻮﺍ ﺃﻥ
ﺍﻟﻠﹼﻪ ﻳﻌﻠﻢ ﺣﻴﺚ ﳚﻌﻞ ﺭﺳﺎﻟﺘﻪ ،ﻭﺍﻟﺮﺳﻮﻝ ﺑﺸﺮ ﻣﻦ ﺍﻟﺒﺸﺮ ﻋﻠﻢ ﺍﻟﻠﹼﻪ ﺃﻧﻪ ﻳﺘﺤﻤﻞ ﻣﺸﻘﺔ
ﺍﻟﺮﺳﺎﻟﺔ ﻓﺄﺭﺳﻠﻪ ﻟﻠﻨﺎﺱ ﻭﻫﻮ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﲞﻠﻘﻪ ،ﻓﻠﻴﺴﺖ ﺍﻟﺮﺳﺎﻟﺔ ﺗﺘﻨﺎﰱ ﻣﻊ ﺍﻟﺒﺸﺮﻳﺔ ،
ﻭﻟﻴﺴﺖ ﺍﳌﺰﻳﺔ ﻭﺍﻷﻓﻀﻠﻴﺔ ﰲ ﺍﻻﺧﺘﻴﺎﺭ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻐﲎ ﺃﻭ ﺍﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ،ﻭﺇﳕﺎ ﻣﺮﺟﻌﻬﺎ ﺇﱃ
ﻧﻮﺍﺡ ﻧﻔﺴﻴﺔ ﺭﻭﺣﻴﺔ ﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ﺎ ،ﻭﻣﻦ ﻫﻨﺎ ﻧﻌﺮﻑ ﺃﻥ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﻜﻔﺎﺭ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ
ﻭﺍﺣﺪﺓ.
ﻭﻗﺎﻟﻮﺍ :ﻣﺎ ﺃﻧﺰﻝ ﺍﻟﺮﲪﻦ ﻣﻦ ﺷﻲﺀ ﺇﻥ ﺃﻧﺘﻢ ﺇﻻ ﺗﻜﺬﺑﻮﻥ ﻛﺬﺑﺎ ﻣﺘﺠﺪﺩﺍ ﺣﺎﺩﺛﺎ ﻛﻠﻤﺎ ﺍﺩﻋﻴﺘﻢ
ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻫﺬﻩ ﺷﺒﻬﺔ ﺛﺎﻧﻴﺔ ﳍﻢ ﺗﺘﻌﻠﻖ ﺑﺎﳊﻖ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ .ﻭﺍﻟﺸﺒﻬﺔ ﺍﻷﻭﱃ ﺗﺘﻌﻠﻖ
- ١٠ﻗﻠﺖ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻛﻤﺎ ﺳﻴﻤﺮ
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ﺑﺎﳌﺮﺳﻠﲔ ،ﻭﺧﻼﺻﺔ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﺃﻥ ﺍﻟﻜﻮﻥ ﺃﻣﺎﻣﻨﺎ ﱂ ﻧﺮ ﻓﻴﻪ ﺃﻯ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﲪﻦ
ﻳﱰﻝ ﺷﻴﺌﺎ ﻣﻦ ﻋﻨﺪﻩ ﻧﻴﺎﺑﺔ ﻋﻨﻪ ،ﻭﳓﻦ ﻻ ﻧﺮﺍﻛﻢ ﺇﻻ ﻛﺎﺫﺑﲔ ،ﻓﻤﺎﺫﺍ ﻗﺎﻟﺖ ﺍﻟﺮﺳﻞ ﳍﻢ ﺭﺩﺍ
ﻋﻠﻰ ﺍﻻﺎﻡ ،ﻭﺗﻔﻨﻴﺪﺍ ﻟﺘﻠﻚ ﺍﻟﺸﺒﻬﺔ ؟
ﻗﺎﻟﺖ ﺍﻟﺮﺳﻞ :ﺭﺑﻨﺎ ﻳﻌﻠﻢ ﺇﻧﺎ ﺇﻟﻴﻜﻢ ﳌﺮﺳﻠﻮﻥ ﻓﻨﺤﻦ ﻻ ﻧﺪﻋﻰ ﺃﻧﻨﺎ ﺭﺳﻞ ﻣﻦ ﳚﻬﻞ ﺍﳋﻠﻖ ﺃﻭ
ﻫﻮ ﻋﺎﺟﺰ ﰲ ﻧﻔﺴﻪ ،ﻻ :ﺑﻞ ﳓﻦ ﺭﺳﻞ ﺍﳋﺒﲑ ﺍﻟﺒﺼﲑ ،ﻓﻠﻮ ﺃﻧﻨﺎ ﻛﺎﺫﺑﻮﻥ ﶈﻘﻨﺎ ﻭﻷﻫﻠﻜﻨﺎ
ﻓﺈﻥ ﺍﻟﻌﺎﻗﻞ ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﺪﻋﻰ ﺃﻧﻪ ﺭﺳﻮﻟﻪ ﻭﻭﻛﻴﻠﻪ ﻛﺬﺑﺎ ﻭﺘﺎﻧﺎ ﻻ ﳝﻜﻦ ﺃﻥ
ﻳﺘﺮﻛﻪ ﺑﻞ ﻳﻔﻌﻞ ﻣﻌﻪ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺑﻄﻼﻥ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ،ﻭﻟﻠﹼﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ،ﻭﺃﻧﺖ
ﺗﺮﻯ ﺃﻢ ﱂ ﻳﺴﺄﻣﻮﺍ ﺑﻞ ﻛﺮﺭﻭﺍ ﻣﺎ ﺍﺩﻋﻮﻩ ﻣﺆﻛﺪﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻭﻝ ﺣﻴﺚ ﺻﺪﺭﻭﺍ ﺩﻋﻮﺍﻫﻢ
ﺑﻘﻮﳍﻢ :ﺭﺑﻨﺎ ﻳﻌﻠﻢ -ﻭﻫﺬﺍ ﻛﺎﻟﻘﺴﻢ ﰒ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺈﻥ ﻭﺍﻟﻼﻡ ﻭﺍﲰﻴﺔ ﺍﳉﻤﻠﺔ -ﻛﻞ ﺫﻟﻚ
ﻟﺘﺄﻛﻴﺪ ﺩﻋﻮﺍﻫﻢ ،ﺃﻭ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ.
ﻭﻣﺎ ﻋﻠﻴﻨﺎ ﺷﻲﺀ ﺑﻌﺪ ﺇﺑﻼﻏﻬﻢ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ،ﻭﰲ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺭﻗﻴﻘﺔ ﺇﱃ ﺩﻋﻮﺍﻫﻢ ﻓﺈﻢ ﱂ
ﻳﻄﻠﺒﻮﺍ ﺃﺟﺮﺍ ﻭﻻ ﺭﺋﺎﺳﺔ ﻭﻻ ﺷﻴﺌﺎ ﻣﻦ ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﻴﺲ ﻋﻠﻴﻬﻢ ﺇﻻ ﺍﻟﺒﻼﻍ ﻭﻋﻠﻰ ﺍﻟﻠﹼﻪ
ﺍﳊﺴﺎﺏ ،ﻓﺘﻔﻜﺮﻭﺍ ﰲ ﺃﻣﺮﻛﻢ ﺃﻳﻬﺎ ﺍﻟﻜﻔﺎﺭ! ﻓﻤﺎﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﻫﺬﺍ ؟ .
ﻗﺎﻟﻮﺍ ﳍﻢ :ﺇﻧﺎ ﻣﺘﺸﺎﺋﻤﻮﻥ ﺑﻜﻢ ،ﻭﻣﺘﻄﲑﻭﻥ ،ﻭﻟﻘﺪ ﻣﺴﻨﺎ ﺳﻮﺀ ﺣﻴﻨﻤﺎ ﺍﺩﻋﻴﺘﻢ ﻫﺬﻩ
ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﻜﺎﺫﺑﺔ ﻭﺃﺻﺮﺭﰎ ﻭﺣﻠﻔﺘﻢ ﺍﻷﳝﺎﻥ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻴﻤﲔ ﺍﻟﻜﺎﺫﺑﺔ ﺗﺪﻉ ﺍﻟﺪﻳﺎﺭ ﺑﻼﻗﻊ
ﻓﻨﺤﻦ ﻣﺘﺸﺎﺋﻤﻮﻥ ﺑﻜﻢ ﻟﺌﻦ ﱂ ﺗﻨﺘﻬﻮﺍ ﻋﻤﺎ ﺗﻘﻮﻟﻮﻥ ﻟﻨﺮﲨﻨﻜﻢ ﺑﺎﻟﻘﻮﻝ ﺍﻟﻐﻠﻴﻆ ﻭﻟﻴﻤﺴﻨﻜﻢ ﻣﻨﺎ
ﻋﺬﺍﺏ ﺑﺎﻟﻀﺮﺏ ﻭﺍﻟﻘﺘﻞ ﺃﻟﻴﻢ ﻭﺷﺪﻳﺪ.
ﻭﻣﺎﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺮﺳﻞ ..؟ ﻗﺎﻟﻮﺍ :ﻻ ﺗﺘﺸﺎﺀﻣﻮﺍ ﺑﻨﺎ ﻭﻻ ﺗﺘﻄﲑﻭﺍ ،ﺇﳕﺎ ﻃﺎﺋﺮﻛﻢ ﻣﻌﻜﻢ ،
ﺃﻯ ﺣﻈﻜﻢ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ﻣﻌﻜﻢ ﻭﻻﺯﻡ ﰲ ﺃﻋﻨﺎﻗﻜﻢ ،ﻭﻟﻴﺲ ﻫﻮ ﻣﻨﺎ :ﺃﺋﻦ ﺫﻛﺮﰎ
ﻭﻭﻋﻈﺘﻢ ﻭﺧﻮﻓﺘﻢ ﺗﻄﲑﰎ ﻭﻛﻔﺮﰎ ؟ ﺇﻥ ﺃﻣﺮﻛﻢ ﻟﻌﺠﻴﺐ!! ..
ﺑﻞ ﺃﻧﺘﻢ ﻗﻮﻡ ﻣﺴﺮﻓﻮﻥ ﻣﺘﺠﺎﻭﺯﻭﻥ ﺍﳊﺪﻭﺩ ﰲ ﺃﻋﻤﺎﻟﻜﻢ ،ﻓﺒﺪﻝ ﺍﻟﻨﻈﺮ ﺍﻟﺴﻠﻴﻢ ﰲ ﺩﻋﻮﻯ
ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ،ﻭﺇﻃﻼﻕ ﺍﻟﻌﻘﻮﻝ ﻣﻦ ﺭﺑﻘﺔ ﺍﻻﺳﺘﻌﺒﺎﺩ ﺍﻟﻔﻜﺮﻯ ،
ﻓﺒﺪﻝ ﻫﺬﺍ ﺗﺸﺎﺀﻣﺘﻢ ﻭﺗﻄﲑﰎ ﻭﺃﺳﺮﻓﺘﻢ ﰲ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺒﻬﺘﺎﻥ .ﻭﺍﻟﻠﹼﻪ ﺇﻥ ﺃﻣﺮﻛﻢ ﻟﻌﺠﻴﺐ!!
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ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻗﺎﻣﻮﺍ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﺃﺩﻭﺍ ﺍﻷﻣﺎﻧﺔ ﻓﻬﻞ ﺍﺳﺘﺠﺎﺏ ﳍﻢ ﺃﺣﺪ ﺃﻡ ﻻ ؟ ﻧﻌﻢ ﻗﺪ
ﺍﺳﺘﺠﺎﺏ ﳍﻢ ﺧﻠﻖ ،ﻭﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺭﺟﻞ ﻛﺎﻣﻞ ﺍﻟﺮﺟﻮﻟﺔ ﻳﺴﻌﻰ ﺳﻌﻴﺎ ﺣﺜﻴﺜﺎ
ﻹﻇﻬﺎﺭ ﺍﳊﻖ ،ﻭﻧﺼﺮﺗﻪ ،ﻭﳏﺎﺭﺑﺔ ﺍﻟﺒﺎﻃﻞ ﻭﺩﻭﻟﺘﻪ :ﻗﺎﻝ ﻳﺎ ﻗﻮﻣﻲ ﻭﻳﺎ ﺃﻫﻠﻰ :ﺍﺗﺒﻌﻮﺍ ﻫﺆﻻﺀ
ﺍﳌﺮﺳﻠﲔ ﻓﺈﻢ ﺻﺎﺩﻗﻮﻥ ﰲ ﺩﻋﻮﻯ ﺍﻟﺮﺳﺎﻟﺔ ،ﺍﺗﺒﻌﻮﺍ ﻣﻦ ﻻ ﻳﺴﺄﻟﻜﻢ ﺃﺟﺮﺍ ،ﻭﻻ ﻳﻄﻠﺐ
ﻣﻨﻜﻢ ﻣﺎﻻ ،ﻭﻻ ﻳﺴﻌﻰ ﺇﱃ ﺭﺋﺎﺳﺔ ﺃﻭ ﻏﺮﺽ ﻭﻫﻢ ﻣﻬﺘﺪﻭﻥ ﺳﺎﺋﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳊﻖ ،
ﻭﺍﳌﻨﻬﺞ ﺍﻟﻘﺼﺪ ،ﻭﻫﺬﺍ ﻛﺎﻑ ﰲ ﺍﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ ﻟﻮ ﺃﻧﺼﻒ ﺍﻟﻨﺎﺱ ..ﻭﻛﺄﻢ ﺭﺩﻭﺍ ﻋﻠﻴﻪ
ﻭﻗﺎﻟﻮﺍ ﻟﻪ :ﺃﻧﺖ ﻣﺆﻣﻦ ﻢ ﻭﺑﺄﻢ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ،ﻭﺻﺪﻗﺘﻬﻢ ﰲ ﻋﺒﺎﺩﺓ ﺇﻟﻪ ﻭﺍﺣﺪ ؟ ﻗﺎﻝ :ﻭﻣﺎ
ﱄ ﻻ ﺃﻋﺒﺪ ﺍﻟﺬﻱ ﺧﻠﻘﲏ ﻭﺃﺑﺪﻋﲎ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ؟ ﺃﻯ ﻣﺎﻧﻊ ﻋﻨﺪﻱ ﳝﻨﻌﲏ ﻣﻦ ﻋﺒﺎﺩﺓ
ﻣﻦ ﻓﻄﺮﱐ ﻭﺧﻠﻘﲏ ﻓﺴﻮﺍﱏ ﰲ ﺃﺣﺴﻦ ﺻﻮﺭﺓ ؟ ﻭﺇﻟﻴﻪ ﻭﺣﺪﻩ ﺗﺮﺟﻊ ﺍﳋﻼﺋﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ
ﻟﻠﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﻫﻜﺬﺍ ﺍﳌﻨﺼﻒ ﻳﻌﺒﺪ ﺍﻟﻠﹼﻪ ﻷﻧﻪ ﺧﻠﻘﻪ ،ﺃﻭ ﻳﻌﺒﺪﻩ ﻷﻧﻪ ﺳﻴﺤﺎﺳﺒﻪ .ﻓﻬﻮ
ﻳﻌﺒﺪ ﺭﻏﺒﺎ ﺃﻭ ﺭﻫﺒﺎ.
ﺃﺃﲣﺬ ﻣﻦ ﺩﻭﻧﻪ ﺁﳍﺔ ﻻ ﺗﻨﻔﻊ ﻭﻻ ﺗﺸﻔﻊ ،ﻭﻻ ﺗﺒﺼﺮ ﻭﻻ ﺗﺴﻤﻊ ،ﺇﻥ ﺃﺭﺍﺩﱏ ﺍﻟﺮﲪﻦ ﺑﻀﺮ ،
ﻻ ﺗﺪﻓﻊ ﺿﺮﻩ ﻭﻻ ﺗﻐﲎ ﻋﲎ ﺷﻔﺎﻋﺘﻬﻢ ﺷﻴﺌﺎ ،ﻭﻻ ﻫﻢ ﻳﻨﻘﺬﻭﻧﲎ ﳑﺎ ﰊ ﻓﻸﻯ ﺷﻲﺀ ﻳﻌﺒﺪﻭﻥ
؟ ﺃﻟﻴﺴﺖ ﺍﻟﻌﺒﺎﺩﺓ ﺗﻘﺪﻳﺴﺎ ﳌﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺘﻘﺪﻳﺲ ؟ ! ﺇﱏ ﺇﺫ ﺃﻋﺒﺪ ﺣﺠﺮﺍ ﺃﻭ ﳐﻠﻮﻗﺎ ﻻ ﻳﻨﻔﻊ
ﻭﻻ ﻳﻀﺮ ﺇﱏ ﺇﺫﺍ ﻟﻔﻲ ﺿﻼﻝ ﻣﺒﲔ.
ﺍﲰﻌﻮﺍ ﻳﺎ ﻗﻮﻣﻲ :ﺇﱏ ﺁﻣﻨﺖ ﺑﺮﺑﻜﻢ ﻭﺭﰊ ﻓﺎﲰﻌﻮﻥ.
ﻗﻴﻞ ﻟﻪ :ﺍﺩﺧﻞ ﺍﳉﻨﺔ ،ﻓﻬﻞ ﻗﻴﻞ ﻟﻪ ﺑﻌﺪ ﺍﳌﻮﺕ ؟ ﺃﻭ ﺑﺸﺮ ﺬﺍ ﳑﻦ ﻻ ﻳﻜﺬﺏ ﻓﺒﲎ ﻋﻠﻰ
ﺗﻠﻚ ﺍﻟﺒﺸﺎﺭﺓ ﻣﺎ ﻳﺄﺗﻰ ؟ ﻭﻋﻠﻰ ﺍﻟﺮﺃﻯ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﻣﺎ ﻳﺄﺗﻰ ﺣﻜﺎﻳﺔ ﳊﺎﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،
ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻓﻜﻼﻣﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺳﻴﻖ ﻋﱪﺓ ﻭﻋﻈﺔ ﻟﻠﻨﺎﺱ ﻳﺎ ﻟﻴﺖ ﻗﻮﻣﻲ ﻳﻌﻠﻤﻮﻥ ﺑﻐﻔﺮﺍﻥ ﺭﰊ
ﱄ ﺣﻴﺚ ﺟﻌﻠﲏ ﻣﻦ ﺍﳌﻜﺮﻣﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺎﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ ﻭﺍﻷﺟﺮ ﺍﻟﻌﺮﻳﺾ ،ﻭﻫﺬﺍ ﺣﺎﻝ
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ﺍﳌﺆﻣﻦ ﺍﳌﺼﺪﻕ ﻟﺮﺳﻞ ﺍﻟﻠﹼﻪ.
ﺇﻥ ﺗﻘﺴﻴﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻷﺟﺰﺍﺀ ﺍﻟﺜﻼﺛﲔ ﻟﻮﺣﻆ ﻓﻴﻪ ﺍﻟﻌ ﺪ ﺍﻟﻠﻔﻈﻲ ﻻ ﺍﻻﺗﺼﺎﻝ
ﺍﳌﻌﻨﻮﻱ ،ﺇﺫ ﻛﺜﲑﺍ ﻣﺎ ﺗﻜﻮﻥ ﺑﺪﺍﺀﺓ ﺍﳉﺰﺀ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻘﺼﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻛﻤﺎ ﻫﻨﺎ ،ﻓﺈﻧﻪ ﺑﻌﺪ ﺃﻥ
- ١١ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺍﺿﺢ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (١٧٨ / ٣) -
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ﺑﲔ ﺣﺎﻝ ﺍﻟﻨﺎﺻﺢ ﺍﻟﺸﻬﻴﺪ ﻭﺩﺧﻮﻟﻪ ﺍﳉﻨﺔ -ﺃﺭﺩﻑ ﺫﻟﻚ ﺫﻛﺮ ﺣﺎﻝ ﺍﳌﺘﺨﻠﻔﲔ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻪ
،ﰒ ﺫﻛﺮ ﺳﻨﺔ ﺍﻟﻠﹼﻪ ﰲ ﺃﻣﺜﺎﳍﻢ ﰲ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﰒ ﻫﻢ ﻳﺮﺩﻭﻥ ﺇﱃ ﺭﻢ ﻓﻴﻌﺬﻢ ﰲ
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ﺍﻵﺧﺮﺓ.
ﻓﺄﻣﺎ ﺣﺎﻝ ﻣﻦ ﺃﺷﺮﻙ ﻭﻛﻔﺮ ﻭﻛﺬﺏ ﻓﻌﺎﻗﺒﺘﻪ ﺍﳋﺴﺮﺍﻥ ﻭﺍﻟﻀﻼﻝ ﻭﺍﳍﻼﻙ ،ﺍﲰﻊ ﺇﱃ ﺍﳊﻖ
ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻭﻫﻮ ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ :ﻭﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻗﻮﻡ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺑﻌﺪ
ﳒﺎﺗﻪ ﻣﻦ ﺟﻨﺪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻭﻣﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﱰﻝ ﻓﻠﺴﻨﺎ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺫﻟﻚ ﺃﺑﺪﺍ.
ﻣﺎ ﻛﺎﻧﺖ ﻋﻘﻮﺑﺘﻬﻢ ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻣﻦ ﺟﱪﻳﻞ ﻓﺈﺫﺍ ﻫﻢ ﺑﺴﺮﻋﺔ ﻛﺴﺮﻋﺔ ﺍﻟﱪﻕ
ﺧﺎﻣﺪﻭﻥ ﻫﺎﻣﺪﻭﻥ ﻻ ﺣﺮﺍﻙ ﻭﻻ ﺣﺮﺍﺭﺓ ﻭﻻ ﺣﻴﺎﺓ ،ﻭﺳﺒﺤﺎﻥ ﺍﻟﻠﹼﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ ﻓﺎﻋﺘﱪﻭﺍ
ﻳﺎ ﺃﻫﻞ ﻣﻜﺔ ﺇﻥ ﻛﻨﺘﻢ ﻣﻦ ﺃﻭﱃ ﺍﻷﺑﺼﺎﺭ!!
ﻭﻣﺎ ﺃﻧﺰﻝ ﺭﺑﻚ -ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ -ﻋﻠﻰ ﻗﻮﻡ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ
ﺍﳌﺪﻳﻨﺔ ﻳﺴﻌﻰ ﻣﻦ ﺑﻌﺪ ﻣﻮﺗﻪ ،ﻣﺎ ﺃﻧﺰﻝ ﻋﻨﺪ ﺇﻫﻼﻛﻬﻢ ﺟﻨﺪﺍ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ؟ ﻭﻣﺎ ﺍﺣﺘﺎﺝ ﺍﻷﻣﺮ
ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﺒﺄﻯ ﺷﻲﺀ ﻛﺎﻥ ﺇﻫﻼﻛﻬﻢ ؟ ﻣﺎ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺟﱪﻳﻞ
ﻓﺈﺫﺍ ﻫﻢ ﺑﻌﺪﻫﺎ ﻣﺒﺎﺷﺮﺓ ﺧﺎﻣﺪﻭﻥ ﻭﻣﻴﺘﻮﻥ ﻻ ﺣﺮﺍﻙ ﻢ ،ﲬﺪﻭﺍ ﻛﻤﺎ ﲣﻤﺪ ﺍﻟﻨﺎﺭ ﻓﺘﺼﲑ
ﺭﻣﺎﺩﺍ.
ﻳﺎ ﺣﺴﺮﺓ ١٣ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﻜﺬﺑﲔ!!
ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﻫﺆﻻﺀ ﻭﺃﻣﺜﺎﳍﻢ!! ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﻳﻬﺪﻳﻬﻢ ﺇﱃ ﺍﳊﻖ ،ﻭﺇﱃ ﺍﻟﺼﺮﺍﻁ
ﺍﳌﺴﺘﻘﻴﻢ ﺇﻻ ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ ،ﻓﺎﺳﺘﺤﻘﻮﺍ ﺍﳍﻼﻙ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻧﻌﻢ ﺇﻢ
ﻳﺴﺘﺤﻘﻮﻥ ﺃﻥ ﻳﺘﺤﺴﺮ ﻋﻠﻴﻬﻢ ﺍﳌﺘﺤﺴﺮﻭﻥ ﻭﺧﺎﺻﺔ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﺜﻘﻠﲔ ﳌﺎ ﺭﺃﻭﺍ
ﻋﺎﻗﺒﺔ ﺃﻣﺮﻫﻢ ﻭﺎﻳﺔ ﻛﻔﺮﻫﻢ ﻭﺍﺳﺘﻬﺰﺍﺋﻬﻢ.
ﻋﺠﺒﺎ ﳍﺆﻻﺀ ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ ﻛﻔﺎﺭ ﻗﺮﻳﺶ! ﺃﱂ ﻳﺮﻭﺍ ﺃﻥ ﺃﻫﻠﻜﻨﺎ ﻗﺒﻠﻬﻢ ﻛﺜﲑﺍ ١٤ﻣﻦ ﺍﻷﻣﻢ
ﺍﻟﺴﺎﺑﻘﺔ ﳌﺎ ﻛﺬﺑﻮﺍ ﻭﻛﻔﺮﻭﺍ ؟ !
- ١٢ﺗﻔﺴﲑ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺍﻏﻰ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (٤ / ٢٣) -
- ١٣ﺍﳌﻨﺎﺩﻯ ﳏﺬﻭﻑ ﻭﺍﻷﺻﻞ ﻳﺎ ﻗﻮﻣﻲ ﲢﺴﺮﻭﺍ ﺣﺴﺮﺓ ﻋﻠﻰ ﻫﺆﻻﺀ ،ﻭﰲ ﻗﺮﺍﺀﺓ :ﻳﺎ ﺣﺴﺮﺗﺎ ،ﻭﺍﻷﺻﻞ :ﻳﺎ ﺣﺴـﺮﺗﻰ
ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻛﻼﻡ ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﺍﳌﺆﻣﻨﲔ ﺃﻭ ﻣﻦ ﺍﻟﻠﹼﻪ .ﻭﻗﻴﻞ :ﺍﳌﻨﺎﺩﻯ ﺍﳊﺴﺮﺓ ﻧﻔﺴﻬﺎ ،ﺃﻯ :ﻫﺬﺍ ﺃﻭﺍﻧﻚ ﻓﺎﺣﻀﺮﻯ.
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ﺃﱂ ﻳﺮﻭﺍ ﺃﻢ ﺑﻌﺪ ﺍﳍﻼﻙ ﺇﻟﻴﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ ﺃﺑﺪﺍ ؟ ﻭﻣﺎ ﻛﻠﻬﻢ ﺇﻻ ﳏﺸﻮﺭﻭﻥ ١٥ﻭﳎﻤﻮﻋﻮﻥ
،ﻭﻟﺪﻳﻨﺎ ﻟﻠﺤﺴﺎﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﳏﻀﺮﻭﻥ ،ﻓﻬﻞ ﻳﺘﻌﻈﻮﻥ ﻭﻳﻌﺘﱪﻭﻥ ؟ ﻭﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻠﹼﻪ
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ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﻭﺃﻧﻪ ﳚﺎﺯﻯ ﻛﻞ ﻛﻔﻮﺭ ،ﻭﻫﺬﺍ ﺪﻳﺪ ﳍﻢ.
ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺒﻴﺎﻥ :
ﺏ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ِﺇ ﹾﺫ ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﺃﻱ ﻭﺍﺿﺮﺏ ﻣﺜﻼ ﰲ ﺍﻟﻐﻠﻮ ﻭﺍﻟﻌﻨﺎﺩ
ﺏ ﹶﻟ ﻬ ﻢ ﻣﹶﺜﻠﹰﺎ ﹶﺃﺻﺤﺎ
ﺿ ِﺮ
ﻭﺍ
ﻭﺍﻟﻜﻔﺮ ﻳﺎ ﳏﻤﺪ ﻟﻘﻮﻣﻚ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﻙ ﺑﺄﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﺣﲔ ﺃﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺇﻟﻴﻬﻢ ﺛﻼﺛﺔ
ﻓﻜﺬﺑﻮﻫﻢ ،ﻛﻤﺎ ﻛﺬﺑﻚ ﻗﻮﻣﻚ ﻋﻨﺎﺩﺍ ،ﻭﺃﺻﺮ ﺍﻟﻔﺮﻳﻘﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻜﺬﻳﺐ..
ﻭﺍﻟﻘﺮﻳﺔ :ﺃﻧﻄﺎﻛﻴﺔ ﰲ ﺭﺃﻱ ﲨﻴﻊ ﺍﳌﻔﺴﺮﻳﻦ ،ﻭﺍﳌﺮﺳﻠﻮﻥ :ﺃﺻﺤﺎﺏ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺃﺭﺳﻠﻬﻢ ﻣﻘﺮﺭﻳﻦ ﻟﺸﺮﻳﻌﺘﻪ ،ﰲ ﺭﺃﻱ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ.
ﻭﻋﻘﺐ ﺍﳋﻄﻴﺐ ﺑﻘﻮﻟﻪ " :ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻟﻠﻘﺮﻳﺔ ﻭﻟﻠﺮﺳﻞ ،ﻻ ﻳﻘﻮﻡ ﻟﻪ ﺷﺎﻫﺪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ،ﻭﻻ ﺗﺪﻝ ﻋﻠﻴﻪ ﺇﺷﺎﺭﺓ ﻣﻦ ﺇﺷﺎﺭﺍﺗﻪ ﺍﻟﻘﺮﻳﺒﺔ ﺃﻭ ﺍﻟﺒﻌﻴﺪﺓ ..ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﻭﺍﺭﺩﺍﺕ ﺃﻫﻞ
ﺍﻟﻜﺘﺎﺏ ،ﻭﺃﺧﺒﺎﺭﻫﻢ .ﻭﺍﳋﱪ ﻫﻨﺎ ﻭﺍﺭﺩ ﻣﻦ ﺍﳌﺴﻴﺤﻴﺔ ،ﻭﻳﻨﺴﺐ ﺇﱃ ﻭﻫﺐ ﺍﺑﻦ ﻣﻨﺒﻪ ،
ﺍﻟﺬﻱ ﺗﻠﻘﺎﻩ ﻣﻦ ﺍﳌﺴﻴﺤﻴﺔ ،ﳑﺎ ﻳﻌﺮﻑ ﻋﻨﺪ ﺍﳌﺴﻴﺤﻴﲔ ﺑﺄﻋﻤﺎﻝ ﺍﻟﺮﺳﻞ ،ﺍﳌﻠﺤﻘﺔ ﺑﺎﻷﻧﺎﺟﻴﻞ
ﻓﻬﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ـ ﰱ ﻧﻈﺮﻧﺎ ـ ﻻ ﻳﻌﻮﻝ ﻋﻠﻴﻪ ،ﻣﺎ ﺩﺍﻡ ﻏﲑ ﻣﺴﺘﻨﺪ ﺇﱃ ﺩﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ ..ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ـ ﰱ ﺭﺃﻳﻨﺎ ـ ﻳﻔﺴﺮ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ،ﻭﻫﻮ ﻛﻤﺎ ﻭﺻﻔﻪ ﺍﳊﻖ
ﺏ ِﺗﺒﻴﺎﻧﹰﺎ ِﻟ ﹸﻜ ﱢﻞ ﺷ ﻲ ٍﺀ « ) : ٨٩ﺍﻟﻨﺤﻞ(
ﻚ ﺍﹾﻟﻜِﺘﺎ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰱ ﻗﻮﻟﻪ » :ﻭﻧ ﺰﻟﹾﻨﺎ ﻋﹶﻠﻴ
ﻓﻜﻴﻒ ﻻ ﻳﻜﻮﻥ ﺗﺒﻴﺎﻧﺎ ﳌﺎ ﻓﻴﻪ ؟ .
- ١٤ﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ )ﺃﱂ ﻳﺮﻭﺍ( ﻟﻠﺘﻘﺮﻳﺮ ،ﻭﻛﻢ ﺧﱪﻳﺔ ﻣﻔﻌﻮﻝ ﻷﻫﻠﻜﻨﺎ ،ﻭﺃﻢ ﻻ ﻳﺮﺟﻌﻮﻥ ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﰲ ﺍﳌﻌﲎ ﻻ ﰲ
ﺍﻟﻠﻔﻆ ﻣﻦ ﺃﻫﻠﻜﻨﺎ ﻷﻥ ﺇﻫﻼﻛﻬﻢ ﻣﺸﺘﻤﻞ ﻭﻣﺴﺘﻠﺰﻡ ﻟﻌﺪﻡ ﺭﺟﻮﻋﻬﻢ.
» - ١٥ﻭﺇﻥ ﻛﻞ ﳌﺎ ﲨﻴﻊ « ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺇﻋﺮﺍﺑﺎﻥ ﻳﺮﺟﻌﺎﻥ ﺇﱃ ﻗﺮﺍﺀﺓ ﳌﺎ ﳐﻔﻔﺔ ﻭﻣﺸﺪﺩﺓ ،ﻓﻌﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺸﺪﻳﺪ ﺇﻥ ﻧﺎﻓﻴﺔ
ﻭﳌﺎ ﲟﻌﲎ ﺇﻻ ،ﻭﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺨﻔﻴﻒ ﺇﻥ ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﲰﻬﺎ ﺿﻤﲑ ﺍﻟﺸﺎﻥ ﻭﻛﻞ ﻣﺒﺘﺪﺃ ﻭﺍﻟﻼﻡ ﻫﻲ ﺍﻟﻔﺎﺭﻗﺔ ،ﻭﻣـﺎ
ﺯﺍﺋﺪﺓ ﺻﻠﺔ ﻭﲨﻴﻊ ﺧﱪ ،ﻭﻟﺪﻳﻨﺎ ﻇﺮﻑ ﻣﺘﻌﻠﻖ ﺑﻪ ،ﻭﳏﻀﺮﻭﻥ ﺧﱪ ﺛﺎﻥ.
- ١٦ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺍﺿﺢ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (١٨٠ / ٣) -
٣٩
ﻭﻧﺪﻉ ﺍﻟﻘﺮﻳﺔ ﻭﺍﲰﻬﺎ ،ﻭﺍﻟﺮﺳﻞ ﻭﺍﻟﺼﻔﺔ ﺍﻟﱵ ﳍﻢ ـ ﻧﺪﻉ ﻫﺬﺍ ﺍﻵﻥ ،ﻭﻧﻌﺮﺽ ﺍﳌﺜﻞ ﻋﻠﻰ
ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺜﻮﺛﺔ ﰱ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﻥ ﺍﻟﺮﺳﻞ ،ﻫﻢ ﺑﻌﺾ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺇﱃ
ﻋﺒﺎﺩﻩ ..
ﻓﻬﺬﻩ ﻗﺮﻳﺔ ،ﻗﺪ ﺟﺎﺀﻫﺎ ﺭﺳﻞ ،ﻣﺒﻌﻮﺛﻮﻥ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ،ﻭﻗﺪ ﺩﻋﻮﺍ ﺃﺻﺤﺎﺎ ﺇﱃ ﺍﻹﳝﺎﻥ ،
١٧
ﻓﻠﻢ ﻳﻠﻘﻮﺍ ﻣﻨﻬﻢ ﺇﻟﹼﺎ ﺍﻟﺼﺪ ﺍﻟﻠﺌﻴﻢ ،ﻭﺍﻟﻘﻮﻝ ﺍﻟﻘﺒﻴﺢ "..
ﺚ ،ﻓﹶﻘﺎﻟﹸﻮﺍ ِ :ﺇﻧﺎ
ﰒ ﺑﻴﻦ ﻋﺪﺩ ﺍﻟﺮﺳﻞ ﻓﻘﺎﻝ ِ :ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳﻠﹾﻨﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺍﹾﺛﻨﻴ ِﻦ ﹶﻓ ﹶﻜ ﱠﺬﺑﻮﻫﻤﺎ ،ﹶﻓ ﻌ ﺰﺯﻧﺎ ﺑِﺜﺎِﻟ ٍ
ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﺃﻱ ﺣﲔ ﺃﺭﺳﻠﻨﺎ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻟﲔ،ﻓﺒﺎﺩﺭﻭﺍ ﺇﱃ ﺗﻜﺬﻳﺒﻬﻤﺎ ﰲ ﺍﻟﺮﺳﺎﻟﺔ
،ﻓﺄﻳﺪﻧﺎﳘﺎ ﻭﻗﻮﻳﻨﺎﳘﺎ ﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ ،ﻓﻘﺎﻟﻮﺍ ﻷﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ :ﺇﻧﺎ ﻣﺮﺳﻠﻮﻥ ﺇﻟﻴﻜﻢ ﻣﻦ
ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﺑﺄﻥ ﺗﻌﺒﺪﻭﻩ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺗﺘﺮﻛﻮﺍ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ.
ﻓﺘﻤﺴﻜﻮﺍ ﻛﻐﲑﻫﻢ ﻣﻦ ﺍﻷﻣﻢ ﺑﺸﺒﻬﺔ ﺍﻟﺒﺸﺮﻳﺔ ،ﻛﻤﺎ ﺣﻜﻰ ﺗﻌﺎﱃ :ﻗﺎﻟﹸﻮﺍ :ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ
ﺸ ﺮ ِﻣﹾﺜﻠﹸﻨﺎ ،ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤ ﻦ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ،ﺇِ ﹾﻥ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ ﺃﻱ ﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ
ﺑ
ﻟﻠﺮﺳﻞ ﺍﻟﺜﻼﺛﺔ :ﺃﻧﺘﻢ ﻣﺜﻠﻨﺎ ﺑﺸﺮ ﺗﺄﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻭﲤﺸﻮﻥ ﰲ ﺍﻷﺳﻮﺍﻕ ،ﻓﻤﻦ ﺃﻳﻦ ﻟﻜﻢ
ﻭﺟﻮﺩ ﻣﺰﻳﺔ ﲣﺘﺼﻮﻥ ﺎ ﻋﻠﻴﻨﺎ ،ﻭﺗﺪﻋﻮﻥ ﺍﻟﺮﺳﺎﻟﺔ؟ ﻭﺍﻟﻠﹼﻪ ﺍﻟﺮﲪﻦ ﱂ ﻳﱰﻝ ﺇﻟﻴﻜﻢ ﺭﺳﺎﻟﺔ ﻭﻻ
ﻛﺘﺎﺑﺎ ﳑﺎ ﺗﺪﻋﻮﻥ ،ﻭﻳﺪﻋﻴﻪ ﻏﲑﻛﻢ ﻣﻦ ﺍﻟﺮﺳﻞ ﻭﺃﺗﺒﺎﻋﻬﻢ ،ﻭﻣﺎ ﺃﻧﺘﻢ ﻓﻴﻤﺎ ﺗﺪﻋﻮﻥ ﺍﻟﺮﺳﺎﻟﺔ
ﺇﻻ ﻛﺎﺫﺑﻮﻥ.
ﻭﻗﻮﳍﻢ :ﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤ ﻦ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻋﺘﺮﺍﻓﻬﻢ ﺑﻮﺟﻮﺩ ﺍﻟﹼﻠﻪ ،ﻟﻜﻨﻬﻢ ﻳﻨﻜﺮﻭﻥ ﺍﻟﺮﺳﺎﻟﺔ ،
ﻭﻳﻌﺒﺪﻭﻥ ﺍﻷﺻﻨﺎﻡ ﻭﺳﺎﺋﻞ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ.
ﻚ ِﺑﹶﺄﻧ ﻪ
ﻭﻫﺬﻩ ﺷﺒﻬﺔ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻢ ﺍﳌﻜﺬﺑﺔ ،ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﰲ ﻗﻮﻟﻪ :ﺫِﻟ
ﺸ ﺮ ﻳ ﻬﺪﻭﻧﻨﺎ؟ ]ﺍﻟﺘﻐﺎﺑﻦ [٦ /٦٤ﺃﻱ ﺗﻌﺠﺒﻮﺍ ﺕ ،ﻓﹶﻘﺎﻟﹸﻮﺍ :ﹶﺃﺑ ﺖ ﺗ ﹾﺄﺗِﻴ ِﻬ ﻢ ﺭ ﺳﹸﻠ ﻬ ﻢ ﺑِﺎﹾﻟﺒﻴﻨﺎ ِ
ﻛﺎﻧ
ﺼﺪﻭﻧﺎ ﻋﻤﺎ
ﺸ ﺮ ِﻣﹾﺜﻠﹸﻨﺎ ﺗﺮِﻳﺪﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﺗ
ﻣﻦ ﺫﻟﻚ ﻭﺃﻧﻜﺮﻭﻩ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﺎﻟﹸﻮﺍ ِ :ﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ ﺑ
ﲔ ]ﺇﺑﺮﺍﻫﻴﻢ .[١٠ /١٤ ﺴﻠﹾﻄﺎ ٍﻥ ﻣِﺒ ٍ
ﻛﺎ ﹶﻥ ﻳ ﻌﺒ ﺪ ﺁﺑﺎﺅﻧﺎ ،ﹶﻓ ﹾﺄﺗﻮﻧﺎ ِﺑ
ﻓﺄﺟﺎﻢ ﺍﻟﺮﺳﻞ :ﻗﺎﻟﹸﻮﺍ :ﺭﺑﻨﺎ ﻳ ﻌﹶﻠ ﻢ ِﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﺃﻱ ﺃﺟﺎﺑﺘﻬﻢ ﺭﺳﻠﻬﻢ ﺍﻟﺜﻼﺛﺔ ﻗﺎﺋﻠﲔ
:ﺍﻟﻠﹼﻪ ﻳﻌﻠﻢ ﺃﻧﺎ ﺭﺳﻠﻪ ﺇﻟﻴﻜﻢ ،ﻭﻟﻮ ﻛﻨﺎ ﻛﺬﺑﺔ ﻋﻠﻴﻪ ،ﻻﻧﺘﻘﻢ ﻣﻨﺎ ﺃﺷﺪ ﺍﻻﻧﺘﻘﺎﻡ ،ﻭﻟﻜﻨﻪ
- ١٧ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (٩١٣ / ١١) -
٤٠
ﺳﻴﻌﺰﻧﺎ ﻭﻳﻨﺼﺮﻧﺎ ﻋﻠﻴﻜﻢ ،ﻭﺳﺘﻌﻠﻤﻮﻥ ﳌﻦ ﺗﻜﻮﻥ ﻋﺎﻗﺒﺔ ﺍﻟﺪﺍﺭ؟ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ :ﻛﹶﻔﻰ
ﺽ ،ﻭﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺑِﺎﻟﹾﺒﺎ ِﻃ ِﻞ ،
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ
ﺑِﺎﻟﱠﻠﻪِ ﺑﻴﻨِﻲ ﻭﺑﻴﻨ ﹸﻜ ﻢ ﺷﻬِﻴﺪﹰﺍ ،ﻳ ﻌﹶﻠ ﻢ ﻣﺎ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﻚ ﻫ ﻢ ﺍﻟﹾﺨﺎ ِﺳﺮﻭ ﹶﻥ ]ﺍﻟﻌﻨﻜﺒﻮﺕ .[٥٢ /٢٩ ﻭ ﹶﻛ ﹶﻔﺮﻭﺍ ﺑِﺎﻟﱠﻠ ِﻪ ،ﺃﹸﻭﻟِﺌ
ﲔ ﺃﻱ ﺇﳕﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﻠﻐﻜﻢ ﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻍ ﺍﹾﻟ ﻤِﺒ
ﰒ ﺫﻛﺮ ﺍﻟﺮﺳﻞ ﻣﻬﻤﺘﻬﻢ :ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ِﺇﻟﱠﺎ ﺍﹾﻟﺒﻼ ﹸ
ﺑﻪ ﺇﻟﻴﻜﻢ ،ﻭﻻ ﳚﺐ ﻋﻠﻴﻨﺎ ﺇﻻ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻨﺤﻮ ﻭﺍﺿﺢ ،ﻓﺈﺫﺍ ﺍﺳﺘﺠﺒﺘﻢ ﻛﺎﻧﺖ ﻟﻜﻢ
ﺳﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ ،ﻭﺇﻥ ﱂ ﲡﻴﺒﻮﺍ ﻓﺴﺘﻌﻠﻤﻮﻥ ﻋﺎﻗﺒﺔ ﺗﻜﺬﻳﺒﻜﻢ.
ﻓﻌﻨﺪ ﺫﻟﻚ ﻫﺪﺩﻫﻢ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ :ﻗﺎﻟﹸﻮﺍ ِ :ﺇﻧﺎ ﺗ ﹶﻄﻴﺮﻧﺎ ِﺑ ﹸﻜ ﻢ ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ،
ﺏ ﹶﺃﻟِﻴ ﻢ ﺃﻱ ﻗﺎﻝ ﳍﻢ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ :ﺇﻧﺎ ﺗﺸﺎﺀﻣﻨﺎ ﺑﻜﻢ ،ﻭﱂ ﻧﺮ ﺧﲑﺍ ﰲ ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﺍ
ﻭﹶﻟﻴ ﻤ
ﻋﻴﺸﻨﺎ ﻋﻠﻰ ﻭﺟﻮﻫﻜﻢ ،ﻓﻘﺪ ﻓﺮﻗﺘﻤﻮﻧﺎ ﻭﺃﻭﻗﻌﺘﻢ ﺍﳋﻼﻑ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ،ﻭﻟﺌﻦ ﱂ ﺗﺘﺮﻛﻮﺍ ﻫﺬﻩ
ﺍﻟﺪﻋﻮﺓ ،ﻭﺗﻌﺮﺿﻮﺍ ﻋﻦ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ،ﻟﻨﺮﲨﻨﻜﻢ ﺑﺎﳊﺠﺎﺭﺓ ،ﻭﻟﻴﺼﻴﺒﻨﻜﻢ ﻣﻨﺎ ﻋﺬﺍﺏ ﻣﺆﱂ
ﺴﻨ ﹸﻜ ﻢ ﺑﻴﺎﻥ ﻟﻠﺮﺟﻢ ،ﻳﻌﲏ :ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻢ ﺭﲨﺎ ﻗﻠﻴﻼ
ﺃﻭ ﻋﻘﻮﺑﺔ ﺷﺪﻳﺪﺓ .ﻭﻗﻮﻟﻪ :ﻭﹶﻟﻴ ﻤ
ﲝﺠﺮ ﺃﻭ ﺣﺠﺮﻳﻦ ،ﺑﻞ ﻧﺪﱘ ﺫﻟﻚ ﻋﻠﻴﻜﻢ ﺇﱃ ﺍﳌﻮﺕ ،ﻭﻫﻮ ﻋﺬﺍﺏ ﺃﻟﻴﻢ .ﻭﻳﺮﻯ ﺑﻌﻀﻬﻢ
ﺃﻥ ﺍﻟﻮﺍﻭ ﲟﻌﲎ )ﺃﻭ( ﻭﺍﳌﺮﺍﺩ :ﺇﻣﺎ ﺃﻥ ﻧﻘﺘﻠﻜﻢ ﺃﻭ ﻧﺴﺠﻨﻜﻢ ﻭﻧﻌﺬﺑﻜﻢ ﰲ ﺍﻟﺴﺠﻮﻥ.
ﻓﺄﺟﺎﻢ ﺍﻟﺮﺳﻞ ) :ﻗﺎﻟﹸﻮﺍ ﻃﺎِﺋ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ( ﺃﻱ ﻗﺎﻟﻮﺍ ﳍﻢ ﺳﺒﺐ ﺷﺆﻣﻜﻢ ﻣﻦ ﺃﻓﻌﺎﻟﻜﻢ ﻻ ﻣﻦ
ﻗﺒﻠﻨﺎ ﻛﻤﺎ ﺗﺰﻋﻤﻮﻥ ،ﻓﺄﻧﺘﻢ ﺃﺷﺮﻛﺘﻢ ﺑﺎﻟﻠﹼﻪ ﺳﻮﺍﻩ،ﻭﺃﻭﻟﻌﺘﻢ ﺑﺎﳌﻌﺎﺻﻲ ﻭﺍﺟﺘﺮﺣﺘﻢ ﺍﻟﺴﻴﺌﺎﺕ،ﺃﻣﺎ
ﳓﻦ ﻓﻼ ﺷﺆﻡ ﻣﻦ ﻗﺒﻠﻨﺎ ،ﻓﺈﻧﺎ ﻻ ﻧﺪﻋﻮ ﺇﻻ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﻟﻠﹼﻪ ،ﻭﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ ﻭﺍﻹﻧﺎﺑﺔ
ﺇﻟﻴﻪ ،ﻭﰲ ﺫﻟﻚ ﻣﻨﺘﻬﻰ ﺍﻟﻴﻤﻦ ﻭﺍﻟﱪﻛﺔ.
ﺴ ِﺮﻓﹸﻮ ﹶﻥ( ﺃﻱ ﺃﻣﻦ ﺟﺮﺍﺀ ﺃﻧﺎ ﺫﻛﺮﻧﺎﻛﻢ ﻭﺃﻣﺮﻧﺎﻛﻢ ﺑﻌﺒﺎﺩﺓ ﺍﻟﻠﹼﻪ
)ﹶﺃِﺇ ﹾﻥ ﹸﺫ ﱢﻛ ﺮﺗ ﻢ ﺑ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ﺗﻘﺎﺑﻠﻮﻧﻨﺎ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ؟ ﺑﻞ ﺃﻧﺘﻢ ﻗﻮﻡ ﺩﻳﺪﻧﻜﻢ ﺍﻹﺳﺮﺍﻑ ﻭﳎﺎﻭﺯﺓ
ﺍﳊﺪ ﰲ ﺍﻟﻄﻐﻴﺎﻥ ،ﻭﻣﻦ ﰒ ﺟﺎﺀﻛﻢ ﺍﻟﺸﺆﻡ ﻭﻻ ﺩﺧﻞ ﻟﺮﺳﻞ ﺍﻟﻠﹼﻪ ﰲ ﺫﻟﻚ.
ﻭﺍﳋﻼﺻﺔ -ﺃﻧﺘﻢ ﻗﻮﻡ ﻣﺴﺮﻓﻮﻥ ﰲ ﺿﻼﻟﻜﻢ ،ﻣﺘﻤﺎﺩﻭﻥ ﰲ ﻏﻴﻜﻢ ،ﺗﺘﺸﺎﺀﻣﻮﻥ ﲟﻦ ﳚﺐ
ﺍﻟﺘﱪﻙ ﻢ ﻣﻦ ﻫﺪﺍﺓ ﺍﻟﺪﻳﻦ ،ﻓﻘﺪ ﺟﻌﻠﺘﻢ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﺃﺳﺒﺎﺑﺎ ﻟﻠﺸﻘﺎﺀ ﻭﻻ ﳜﻔﻰ ﻣﺎ ﰲ
ﺫﻟﻚ ﻣﻦ ﺷﺪﻳﺪ ﺍﻟﺘﻮﺑﻴﺦ ﻭﻋﻈﻴﻢ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺳﻮﺀ ﺻﻨﻴﻌﻬﻢ ﲝﺮﻣﺎﻢ ﻣﻦ ﺍﳋﲑﺍﺕ.
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ﺴﻨ ﹸﺔ ﻗﺎﹸﻟﻮﺍ ﻟﹶﻨﺎ ﻫ ِﺬ ِﻩ ﻭِﺇ ﹾﻥ
ﺤﻭﳓﻮ ﺍﻵﻳﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﻗﻮﻡ ﻓﺮﻋﻮﻥ » ﹶﻓﺈِﺫﺍ ﺟﺎ َﺀﺗ ﻬ ﻢ ﺍﹾﻟ
ﺼﺒ ﻬ ﻢ ﺳﻴﹶﺌ ﹲﺔ ﻳ ﱠﻄﻴﺮﻭﺍ ِﺑﻤﻮﺳﻰ ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ ،ﺃﹶﻻ ِﺇﻧﻤﺎ ﻃﺎِﺋ ﺮ ﻫ ﻢ ِﻋ ﻨ ﺪ ﺍﻟﱠﻠ ِﻪ «
ﺗ ِ
"ﻭﻳﻨﺘﻬﻲ ﻣﻮﻗﻒ ﺍﻟﺮﺳﻞ ﻣﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺪﻭﺩ ..ﰒ ﻻ ﻳﻠﺒﺚ ﺃﻥ
ﳚﻲﺀ ﺻﻮﺕ ﺍﻟﻌﻘﻞ ،ﻣﻦ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ،ﻓﻴﻜﺴﺮ ﻫﺬﺍ ﺍﳊﺎﺋﻂ ،ﻭﻳﺪﺧﻞ ﻋﻠﻰ
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ﺍﻟﻘﻮﻡ ﻣﻨﻪ ،ﻭﻳﺄﺧﺬ ﻣﻮﻗﻔﻪ ﻣﻊ ﺍﻟﺮﺳﻞ ،ﺩﺍﻋﻴﺎ ﺇﱃ ﺍﻟﻠﹼﻪ "..
ﻓﻘﺪ ﺃﺑﺎﻥ ﺃ ﹼﻥ ﺍﳊﻖ ﻻ ﻳﻌﺪﻡ ﻧﺼﲑﺍ ،ﻭﺃﻥ ﺍﻟﻠﹼﻪ ﻳﻘﻴﺾ ﻟﻪ ﻣﻦ ﻳﺪﺍﻓﻊ ﻋﻨﻪ ﻓﻘﺎﻝ ) :ﻭﺟﺎ َﺀ ِﻣ ﻦ
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ
ﲔ .ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
ﹶﺃ ﹾﻗﺼﺎ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳﺴﻌﻰ ﻗﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﻣ ﻬﺘﺪﻭ ﹶﻥ( ﺃﻱ ﻭﺟﺎﺀ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﳌﺪﻳﻨﺔ ﺭﺟﻞ ﻳﻌﺪﻭ ﻣﺴﺮﻋﺎ ،ﻟﻴﻨﺼﺢ ﻗﻮﻣﻪ ﺣﲔ ﺑﻠﻐﻪ ﺃﻢ
ﺏ ﻋﻨﻬﻢ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﻟﻠﹼﻪ ﻭﻧﻴﻞ ﺛﻮﺍﺑﻪ ،ﻗﺎﻝ ﻳﺎ ﻗﻮﻡ
ﻋﻘﺪﻭﺍ ﺍﻟﻨﻴﺔ ﻋﻠﻰ ﻗﺘﻞ ﺍﻟﺮﺳﻞ ،ﻓﺘﻘﺪﻡ ﻟﻠﺬ
ﺍﺗﺒﻌﻮﺍ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻳﻦ ﻻ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻜﻢ ﺃﺟﺮﺍ ﻋﻠﻰ ﺗﺒﻠﻴﻐﻬﻢ ﻭﻻ ﻳﻄﻠﺒﻮﻥ ﻋﻠﻮﺍ ﰲ ﺍﻷﺭﺽ
ﻭﻻ ﻓﺴﺎﺩﺍ،ﻭﻫﻢ ﺳﺎﻟﻜﻮﻥ ﻃﺮﻳﻖ ﺍﳍﺪﺍﻳﺔ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﱃ ﺳﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ.
" ﻓﺄﻱ ﺩﻋﻮﺓ ﺃﻭﱃ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ،ﺑﺎﻟﻘﺒﻮﻝ ﳍﺎ ،ﻭﺍﻻﺣﺘﻔﺎﺀ ﺑﺄﻫﻠﻬﺎ ؟
ﺇﺎ ﺩﻋﻮﺓ ﻣﻦ ﺃﻫﻞ ﺍﳍﺪﻯ ،ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺄﻟﻮﻥ ﺃﺟﺮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﳍﺪﻯ ﺍﻟﺬﻱ ،ﻳﻘﺪﻣﻮﻧﻪ
ﻭﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ ..ﻓﻠﻢ ﺍﻟﺘﻤﻨﻊ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺧﲑ ﻳﺒﺬﻝ ﺑﻼ ﲦﻦ ؟
ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻦ ﺳﻔﻪ ﻭﺟﻬﻞ ﻣﻌﺎ ..
ﻯ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺗﺰﻳﺎ ،ﻭﺍﳋﲑ ﺍﳌﻮﻓﻮﺭ ﰒ ﻳﻌﺮﺽ ﻫﺬﺍ ﺍﻟﻮﺍﻓﺪ ﺍﳉﺪﻳﺪ ،ﻧﻔﺴﻪ ﻋﻠﻴﻬﻢ ،ﰲ ﺍﻟﺰ
ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ " ..
ﻓﻘﺪ ﺃﺑﺎﻥ ﳍﻢ ﺃﻧﻪ ﻣﺎ ﺍﺧﺘﺎﺭ ﳍﻢ ﺇﻻ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻟﻨﻔﺴﻪ ﻓﻘﺎﻝ ) :ﻭﻣﺎ ِﻟ ﻲ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ
ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ ؟ ( ﺃﻱ ﻭﻣﺎ ﳝﻨﻌﲏ ﻣﻦ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﺬﻱ ﺧﻠﻘﲏ ،ﻭﺇﻟﻴﻪ ﺍﳌﺮﺟﻊ
ﻟﻠﺠﺰﺍﺀ ﻳﻮﻡ ﺍﳌﻌﺎﺩ ﻓﻴﺠﺎﺯﻳﻜﻢ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻜﻢ ﺇﻥ ﺧﲑﺍ ﻓﺨﲑ ،ﻭﺇﻥ ﺷﺮﺍ ﻓﺸﺮ.
ﻭﰲ ﻫﺬﺍ ﺗﻘﺮﻳﻊ ﳍﻢ ﺑﺘﺮﻛﻬﻢ ﻋﺒﺎﺩﺓ ﺍﳋﺎﻟﻖ ﻭﻋﺒﺎﺩﺓ ﻏﲑﻩ ،ﻭﺪﻳﺪ ﺑﺘﺨﻮﻳﻔﻬﻢ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ
ﺷﺪﻳﺪ ﺍﻟﻌﻘﺎﺏ.
- ١٨ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (٩١٥ / ١١) -
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ﺨ ﹸﺬ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ
ﰒ ﺃﻋﺎﺩ ﺍﻟﺘﻮﺑﻴﺦ ﻣﺮﺓ ﺃﺧﺮﻯ ﻣﺒﻴﻨﺎ ﻋﻈﻴﻢ ﲪﻘﻬﻢ ﻓﻘﺎﻝ ) :ﹶﺃﹶﺃﺗ ِ
ﻀ ﺮ ﻻ ﺗ ﻐ ِﻦ ﻋﻨﻲ ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨ ِﻘﺬﹸﻭ ِﻥ ؟ ( ﺃﻱ ﺃﺃﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﹼﻪ ﺁﳍﺔ ﻻ
ﺍﻟ ﺮﺣﻤ ﻦ ِﺑ
ﲤﻠﻚ ﻣﻦ ﺍﻷﻣﺮ ﺷﻴﺌﺎ ،ﻭﻫﻮ ﻟﻮ ﺃﺭﺍﺩﱐ ﺑﺴﻮﺀ ﻓﻼ ﻛﺎﺷﻒ ﻟﻪ ﺇﻻ ﻫﻮ ،ﻭﻻ ﲤﻠﻚ ﺍﻵﳍﺔ
ﺩﻓﻌﻪ ﻋﲎ ﻭﻻ ﻣﻨﻌﻪ.
ﲔ( ﺃﻱ ﺇﱏ ﺇﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ ﻭﺍﲣﺬﺕ ﻣﻦ ﺩﻭﻧﻪ ﺁﳍﺔ ﻟﻔﻰ ﺿﻼﻝ ﺑﻴﻦ
)ِﺇﻧﻲ ﺇِﺫﹰﺍ ﹶﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﺃﺩﱏ ﻣﺴﻜﺔ ﻣﻦ ﻋﻘﻞ ،ﻓﺈﻥ ﺇﺷﺮﺍﻙ ﻣﻦ ﻻ ﳜﻠﻖ ﻭﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ
ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ ،ﲟﻦ ﳜﻠﻖ ﻭﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻰ ﺀ -ﺧﻄﺄ ﻇﺎﻫﺮ ،ﻭﻏﻠﻂ ﻭﺍﺿﺢ ﻟﺪﻯ
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ﺃﺭﺑﺎﺏ ﺍﻷﺣﻼﻡ ﻭﺫﻭﻯ ﺍﳊﺠﺎ.
"ﺃﺳﺌﻠﺔ ﺇﻧﻜﺎﺭﻳﺔ ،ﻳﻨﻜﺮ ﺎ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻻ ﻳﻜﻮﻥ ﰱ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻟﻠﹼﻪ ،ﺍﻟﺬﻱ ﻓﻄﺮﻩ ،
ﻭﺍﻟﺬﻱ ﺇﻟﻴﻪ ﻣﻮﻋﺪﻩ ﻭﻟﻘﺎﺅﻩ ﻣﻊ ﺍﻟﻨﺎﺱ ،ﻳﻮﻡ ﺍﳊﺸﺮ ،ﺇﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺇﻟﻪ ﻳﻌﺒﺪﻩ ..
ﺃﻓﻴﺘﺮﻙ ﻋﺒﺎﺩﺓ ﻣﻦ ﺧﻠﻘﻪ ﻭﺭﺯﻗﻪ ،ﻭﺍﻟﺬﻱ ﳝﻴﺘﻪ ﰒ ﳛﻴﻴﻪ ..ﻭﻳﻌﺒﺪ ﺁﳍﺔ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﹼﻪ ،ﺇﻥ
ﻳﺮﺩﻩ ﺍﻟﻠﹼﻪ ﺑﻀﺮ ﻻ ﺗﻐﲎ ﻋﻨﻪ ﻫﺬﻩ ﺍﻵﳍﺔ ﺷﻴﺌﺎ ،ﻭﻻ ﲤﺪ ﻳﺪﻫﺎ ﻹﻧﻘﺎﺫﻩ ﳑﺎ ﻳﺮﻳﺪﻩ ﺍﻟﻠﹼﻪ ﺑﻪ ﻣﻦ
ﺿﺮ ؟
ﲔ « !!ﻭﺃﻱ ﺿﻼﻝ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻀﻼﻝ ،ﺍﻟﺬﻱ ﻳﺪﻉ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ » ِﺇﻧﻲ ﺇِﺫﹰﺍ ﹶﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
ﺣﺒﻞ ﺍﻟﻨﺠﺎﺓ ﺍﳌﻤﺪﻭﺩ ﺇﻟﻴﻪ ،ﰒ ﻳﺘﻌﻠﻖ ﺑﺄﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ ﺍﻟﺼﺎﺧﺒﺔ ،ﻭﺗﻴﺎﺭﺍﺗﻪ ﺍﳌﺘﺪﺍﻓﻌﺔ ؟ ".
ﺖ
ﻭﻫﺬﺍ ﺗﻌﺮﻳﺾ ﻢ ،ﰒ ﺻﺮﺡ ﺑﺈﳝﺎﻧﻪ ﺗﺼﺮﳛﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﳐﺎﻃﺒﺎ ﺍﻟﺮﺳﻞ ِ :ﺇﻧﻲ ﺁ ﻣ ﻨ
ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ ﺃﻱ ﺇﱐ ﺻﺪﻗﺖ ﺑﺮﺑﻜﻢ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻜﻢ ،ﻓﺎﺷﻬﺪﻭﺍ ﱄ ﺑﺬﻟﻚ ﻋﻨﺪﻩ.
"ﻭﻫﻜﺬﺍ ﻳﻘﻮﳍﺎ ﺻﺮﳛﺔ ﻣﺪﻭﻳﺔ ﰱ ﻭﺟﻪ ﺍﻟﻘﻮﻡ ..ﺇﺎ ﻫﻰ ﻛﻠﻤﺔ ﺍﻟﻨﺠﺎﺓ ،ﻭﺣﺴﺒﻪ ﺃﻥ ﳝﺴﻚ
ﺎ ،ﻭﻟﻴﻜﻦ ﻣﺎ ﻳﻜﻮﻥ !..
ﻭﺃﻻ ﻓﻠﻴﺴﻤﻌﻮﻫﺎ ﻋﺎﻟﻴﺔ ﻣﺪﻭﻳﺔ ﻣﺘﺤﺪﻳﺔ ..ﺇﺎ ﻛﻠﻤﺔ ﺍﳊﻖ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺮﺗﻔﻊ ﻓﻮﻕ ﻛﻞ
ﻛﻠﻤﺔ ،ﻭﺗﻌﻠﻮ ﻋﻠﻰ ﻛﻞ ﻧﺪﺍﺀ".
ﺸ ﻬﺪﻭﺍ ِﻟﻲ ِﺑﻤﺎ
ﻚ ﺍﻟ ﺮ ﺳ ﹶﻞ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ :ﺍ ﺳ ﻤﻌﻮﺍ ﻗﹸﻮﻟِﻲ ِﻟﺘ
ﺐ ِﺑ ﹶﺬِﻟ
ﻭﻗﹶﺎ ﹶﻝ ﺁ ﺧﺮﻭ ﹶﻥ :ﺑ ﹾﻞ ﺧﺎ ﹶﻃ
ﺖ ِﺑ ﹸﻜ ﻢ ﻭﺍﺗﺒ ﻌﺘ ﹸﻜ ﻢ ؛ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﹶﺃﻧ ﻪ ﹶﻟﻤﺎ ﻗﹶﺎ ﹶﻝ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ﻮ ﹶﻝ ،
ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ﻢ ِﻋﻨﺪ ﺭﺑﻲ ،ﻭﹶﺃﻧﻲ ﹶﻗ ﺪ ﺁ ﻣﻨ
- ١٩ﺗﻔﺴﲑ ﺍﳌﺮﺍﻏﻲ ،ﺝ ، ٢٢ﺹ ١٥٣ :
٤٣
ﻒ ﹶﺃ ﻫ ﹸﻞ ﺍﻟﺘ ﹾﺄﻭِﻳ ِﻞ
ﺤ ﹶﺔ ﺍﱠﻟﺘِﻲ ﹶﺫ ﹶﻛ ﺮﻫﺎ ﺍﻟﱠﻠ ﻪ ﻓِﻲ ِﻛﺘﺎﺑِ ِﻪ ﻭﹶﺛﺒﻮﺍ ِﺑ ِﻪ ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ﹸﺛ ﻢ ﺍ ﺧﺘﹶﻠ
ﺼ ﺢ ِﻟ ﹶﻘ ﻮ ِﻣ ِﻪ ﺍﻟﻨﺼِﻴ
ﻭﻧ
٢٠
ﺤﺠﺎ ﺭ ِﺓﻀ ﻬ ﻢ :ﺭ ﺟﻤﻮ ﻩ ﺑِﺎﹾﻟ ِ
ﺻ ﹶﻔ ِﺔ ﹶﻗﺘِﻠ ِﻬ ﻢ ِﺇﻳﺎ ﻩ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺑ ﻌ
ﻓِﻲ ِ
ﻋ ﻦ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﻭﻣﺎﻟِﻲ ﻟﹶﺎ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ " ﻫﺬﹶﺍ ﺭ ﺟ ﹲﻞ ﺩﻋﺎ ﹶﻗ ﻮ ﻣ ﻪ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ،
ﺤﺠﺎ ﺭ ِﺓ ،ﻭ ﻫ ﻮ ﻚ ﻭ ﹸﺫ ِﻛ ﺮ ﹶﻟﻨﺎ ﹶﺃﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ﻳ ﺮ ِﺟﻤﻮﻧ ﻪ ﺑِﺎﹾﻟ ِ
ﺤ ﹶﺔ ﹶﻓ ﹶﻘﺘﹸﻠﻮ ﻩ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﻭﹶﺃﺑﺪﻯ ﹶﻟ ﻬ ﻢ ﺍﻟﻨﺼِﻴ
ﻳﻘﹸﻮ ﹸﻝ :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﻫ ِﺪ ﹶﻗ ﻮﻣِﻲ ،ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﻫ ِﺪ ﹶﻗ ﻮﻣِﻲ ،ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﻫ ِﺪ ﹶﻗ ﻮﻣِﻲ ،ﺣﺘﻰ ﹶﺃ ﹾﻗ ﻌﺼﻮ ﻩ ﻭ ﻫ ﻮ
٢١
ﺕ"
ﻚ " ﻭﻗﹶﺎ ﹶﻝ ﺁ ﺧﺮﻭ ﹶﻥ :ﺑ ﹾﻞ ﻭﹶﺛﺒﻮﺍ ﻋﹶﻠﻴ ِﻪ ،ﹶﻓ ﻮ ﹶﻃﺌﹸﻮ ﻩ ِﺑﹶﺄ ﹾﻗﺪﺍ ِﻣ ِﻬ ﻢ ﺣﺘﻰ ﻣﺎ ﹶﻛ ﹶﺬِﻟ
ﺐ ﺑ ِﻦ ﻣﻨﺒ ٍﻪ ،ﻗﹶﺎ ﹶﻝ
ﺐ ،ﻭ ﻋ ﻦ ﻭ ﻫ ِﺱ ،ﻭ ﻋ ﻦ ﹶﻛ ﻌ ٍ ﻕ ،ﻓِﻴﻤﺎ ﺑﹶﻠ ﻐ ﻪ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ِﺇ ﺳﺤﺎ
ﹶﻟ ﻬ ﻢ :ﻭﻣﺎﻟِﻲ ﻟﹶﺎ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ِ . .ﺇﻟﹶﻰ ﹶﻗ ﻮِﻟ ِﻪ :ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ " ﻭﹶﺛﺒﻮﺍ ﻭﹾﺛﺒ ﹶﺔ ﺭ ﺟ ٍﻞ ﻭﺍ ِﺣ ٍﺪ
٢٢
ﻀ ﻌ ِﻔ ِﻪ ﻭ ﺳ ﹶﻘ ِﻤ ِﻪ ،ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﺃ ﺣ ﺪ ﻳ ﺪﹶﻓ ﻊ ﻋ ﻨ ﻪ "
ﻀ ﻌﻔﹸﻮ ﻩ ِﻟ
ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ﻭﺍ ﺳﺘ
ﺴﻌﻮ ٍﺩ ﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ " :ﻭ ِﻃﺌﹸﻮ ﻩﺻﺤﺎِﺑ ِﻪ ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻣ ﺾ ﹶﺃ ﻕ ،ﻋ ﻦ ﺑ ﻌ ِ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ِﺇ ﺳﺤﺎ
٢٣
ﺼﺒ ﻪ ِﻣ ﻦ ﺩﺑ ِﺮ ِﻩ "
ﺝ ﹸﻗ
ِﺑﹶﺄ ﺭ ﺟِﻠ ِﻬ ﻢ ﺣﺘﻰ ﺧ ﺮ
ﺴﻌﻮ ٍﺩ ﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ " :ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺻﺤﺎِﺑ ِﻪ ﹶﺃ ﱠﻥ ﻋ ﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻣ ﺾ ﹶﺃ ﻕ ،ﻋ ﻦ ﺑ ﻌ ٍ ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ِﺇ ﺳﺤﺎ
ﺐ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﺳ ﹶﻘ ﻢ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﺣ ﺰﻧﻬﺎﻕ ﻓِﻴﻬﺎ ،ﹶﻗ ﺪ ﹶﺃ ﹾﺫ ﻫ ﺠﻨ ﹶﺔ ،ﹶﻓ ﺪ ﺧﹶﻠﻬﺎ ﺣﻴﺎ ﻳ ﺮ ﺯ ﹶﻟ ﻪ :ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ِﺑﻤﺎ ﺼﺒﻬﺎ ،ﹶﻓﹶﻠﻤﺎ ﹸﺃ ﹾﻓﻀِ ﻲ ِﺇﻟﹶﻰ ﺭ ﺣ ﻤ ِﺔ ﺍﻟﱠﻠ ِﻪ ﻭ ﺟﻨِﺘ ِﻪ ﻭ ﹶﻛﺮﺍ ﻣِﺘ ِﻪ " ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﹶﻟﻴ ﻭﻧ
٢٤
ﲔ" ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ
ﺠﻨ ﹶﺔ « ـ ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﻟﺬﻱ ﺗﻠﻘﺎﻩ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ،ﺭﺩﺍ ﻋﻠﻰ ﺇﻗﺮﺍﺭﻩ
"» ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﺑﺎﻹﳝﺎﻥ ﺑﺮﺑﻪ ..ﻭﻫﻮ ﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﻳﻠﻘﺎﻩ ﻛﻞ ﻣﺆﻣﻦ ﺻﺎﺩﻕ ﺍﻹﳝﺎﻥ ..ﻭﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﻴﻞ
ﳍﺬﺍ ﺍﳌﺆﻣﻦ ،ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﰱ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﺑﻮﺣﻲ ﻣﻦ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺇﻣﺎ ﺃﻥ
ﻳﻜﻮﻥ ﺫﻟﻚ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﺣﻴﺚ ﻳﻌﻠﻢ ﺍﳌﺮﺀ ﻣﻜﺎﻧﻪ ﻣﻦ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ ﻓﻴﻘﺎﻝ ﻟﻪ ﻳﻮﻣﺌﺬ » :
ﺍﺩﺧﻞ ﺍﳉﻨﺔ « ﻓﻬﻰ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﺃﻋﺪﻫﺎ ﺍﻟﻠﹼﻪ ﻟﻚ".
- ٢٠ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ -ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ (٥٠٧ / ٢٠) -
ﻱ ) ( ٢٦٧٤٢ﺻﺤﻴﺢ ﻣﺮﺳﻞ - ٢١ﺟﺎﻣِ ﻊ ﺍﹾﻟﺒﻴﺎ ِﻥ ﻓِﻲ ﺗ ﹾﻔ ِ
ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟِﻠ ﱠﻄﺒ ِﺮ
ﻱ ) ( ٢٦٧٤٣ﺑﻼﻏﹰﺎ - ٢٢ﺟﺎﻣِ ﻊ ﺍﹾﻟﺒﻴﺎ ِﻥ ﻓِﻲ ﺗ ﹾﻔ ِ
ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟِﻠ ﱠﻄﺒ ِﺮ
ﻱ ) ( ٢٦٧٤٤ﻓﻴﻪ ﺟﻬﺎﻟﺔ - ٢٣ﺟﺎﻣِ ﻊ ﺍﹾﻟﺒﻴﺎ ِﻥ ﻓِﻲ ﺗ ﹾﻔ ِ
ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟِﻠ ﱠﻄﺒ ِﺮ
ﻱ ) ( ٢٦٧٤٥ﻓﻴﻪ ﺟﻬﺎﻟﺔ - ٢٤ﺟﺎﻣِ ﻊ ﺍﹾﻟﺒﻴﺎ ِﻥ ﻓِﻲ ﺗ ﹾﻔ ِ
ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟِﻠ ﱠﻄﺒ ِﺮ
٤٤
ﲔ«!
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﺑِﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ
»ﻗﺎ ﹶﻝ ﻳﺎ ﹶﻟ ﻴ
ﺇﻧﻪ ﻳﺘﻤﻨﻰ ﻟﻘﻮﻣﻪ ﺃﻥ ﻳﻨﺎﻟﻮﺍ ﻫﺬﺍ ﺍﳋﲑ ﺍﻟﺬﻱ ﻧﺎﻟﻪ ،ﺑﺈﳝﺎﻧﻪ ﺑﺮﺑﻪ ،ﻭﺃﻥ ﻳﻌﻠﻤﻮﺍ ﻣﺎ ﺃﻋﺪ ﺍﻟﻠﹼﻪ
ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﻣﻐﻔﺮﺓ ﻭﺇﻛﺮﺍﻡ ..ﻭﺃﻧﻰ ﳍﻢ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﻫﺬﺍ ﺍﻟﻐﻴﺐ ؟
ﻭﺃﻧﻰ ﳍﻢ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﺑﻪ ،ﻭﻗﺪ ﺃﻧﻜﺮﻭﺍ ﻣﺎ ﳌﺴﻮﻩ ﲝﻮﺍﺳﻬﻢ ،ﻭﻛﺬﺑﻮﺍ ﻣﺎ ﺭﺃﻭﻩ ﺑﺄﻋﻴﻨﻬﻢ ؟
ﻳﺎ ﻟﻴﺖ ﻗﻮﻣﻲ ﻳﻌﻠﻤﻮﻥ ﲟﺂﱄ ﻭﺣﺴﻦ ﺣﺎﱄ ﻭﲪﻴﺪ ﻋﺎﻗﺒﱵ ،ﻓﻴﺆﻣﻨﻮﺍ ﻣﺜﻞ ﺇﳝﺎﱐ ،ﻓﻴﺼﲑﻭﺍ
ﺇﱃ ﻣﺜﻞ ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ ﻣﻦ ﻧﻌﻴﻢ ،ﻭﻟﻴﺘﻬﻢ ﻳﻌﻠﻤﻮﻥ ﲟﺎ ﺃﻧﻌﻢ ﺍﻟﻠﹼﻪ ﻋﻠ ﻲ ﻣﻦ ﻣﻐﻔﺮﺓ ﻟﺬﻧﻮﰊ ،ﻭﲟﺎ
ﺟﻌﻠﲏ ﰲ ﺯﻣﺮﺓ ﺍﳌﻜﺮﻣﲔ ﺍﳌﻘﺮﺑﲔ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻣﻨﺤﻬﻢ ﺭﻢ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ ﻭﺍﻟﻔﻀﻞ
ﺍﻟﻌﻤﻴﻢ .ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﳌﺆﻣﻦ ﺍﳌﺨﻠﺺ ﳛﺐ ﺍﳋﲑ ﻟﻠﻨﺎﺱ ﲨﻴﻌﺎ ،ﻋ ﻦ ﹶﻗﺘﺎ ﺩ ﹶﺓ ،ﹶﻗ ﻮﹸﻟ ﻪ :ﻗِﻴ ﹶﻞ
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ِﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺠﻨ ﹶﺔ " ﹶﻓﹶﻠﻤﺎ ﺩ ﺧﹶﻠﻬﺎ " ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﹶﻟﻴ ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﺻﺤﺎ ،ﻭﻟﹶﺎ ﺗ ﹾﻠﻘﹶﺎ ﻩ ﻏﹶﺎﺷﺎ ،ﹶﻓﹶﻠﻤﺎ ﻋﺎﻳ ﻦ ِﻣ ﻦ ﹶﻛﺮﺍ ﻣ ِﺔ ﲔ ﻗﹶﺎ ﹶﻝ " :ﹶﻓﻠﹶﺎ ﺗ ﹾﻠﻘﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣ ﻦ ِﺇﻟﱠﺎ ﻧﺎ ِ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ
ﲔ " ﺗ ﻤﻨﻰ ﻋﻠﹶﻰ ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ِﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ ﺍﻟﱠﻠ ِﻪ " ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﹶﻟﻴ
ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﻌﹶﻠ ﻢ ﹶﻗ ﻮ ﻣ ﻪ ﻣﺎ ﻋﺎﻳ ﻦ ِﻣ ﻦ ﹶﻛﺮﺍ ﻣ ِﺔ ﺍﻟﱠﻠ ِﻪ ،ﻭﻣﺎ ﻫ ﻢ ﻋﹶﻠﻴ ِﻪ ".٢٥
"ﻫﺬﺍ ﻫﻮ ﺍﳌﺜﻞ ،ﻭﺗﻠﻚ ﻫﻰ ﻣﻮﺍﻗﻒ ﺍﻟﺸﺨﺼﻴﺎﺕ ﻭﺍﻷﺣﺪﺍﺙ ﻓﻴﻪ ..
ﻭﻋﻠﻰ ﺿﻮﺀ ﻫﺬﺍ ﺍﳌﺜﻞ ﻳﺮﻯ ﺍﳌﺸﺮﻛﻮﻥ ﺍﻟﻀﺎﻟﻮﻥ ،ﺇﱃ ﺃﻳﻦ ﻳﺴﲑ ﻢ ﻛﻔﺮﻫﻢ ﻭﺿﻼﳍﻢ ،
ﻭﺇﱃ ﺃﻳﻦ ﻳﻨﺘﻬﻲ ﺍﻹﳝﺎﻥ ﺑﺎﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ،ﻭﺍﺳﺘﻘﺎﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ
ﺍﻟﺬﻱ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ!".
ﲔ «. ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻭﻣﺎ ﹶﺃﻧ ﺰﻟﹾﻨﺎ ﻋﻠﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻩ ِﻣ ﻦ ﺟ ﻨ ٍﺪ ِﻣ ﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻭﻣﺎ ﹸﻛﻨﺎ ﻣﻨ ِﺰِﻟ
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﺑِﻤﺎ ﹶﻏ ﹶﻔ ﺮ
"ﻫﻮ ﺗﻌﻘﻴﺐ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ » :ﻳﺎ ﹶﻟﻴ
ﲔ «..ﺇﻢ ﻟﻦ ﻳﻌﻠﻤﻮﺍ ﺷﻴﺌﺎ ،ﻭﻟﻮ ﻋﻠﻤﻮﺍ ﻣﺎ ﺁﻣﻨﻮﺍ ..ﺇﻢ ﻻ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ
ﻳﺆﻣﻨﻮﻥ ﺇﻻ ﺇﺫﺍ ﻧﺰﻝ ﻋﻠﻴﻬﻢ ﻣﻼﺋﻜﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﺑﻌﺪ ﺃﻥ ﺭﻓﻀﻮﺍ ﺍﻟﺮﺳﻞ ،ﻷﻢ ﺑﺸﺮ ،
ﺸ ﺮ ِﻣﹾﺜﻠﹸﻨﺎ ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟﺮﺣﻤ ﻦ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ِﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ «. .
ﻭﻗﺎﻟﻮﺍ » ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ ﺑ
ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﺮﺳﻞ ﺇﱃ ﻗﻮﻡ ﻣﻼﺋﻜﺔ ﺣﱴ ﺗﺘﺤﻘﻖ ﺃﻣﻨﻴﺘﻬﻢ ﻓﻴﻬﻢ ،ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻣﺮﺳﻼ
ﻣﻼﺋﻜﺔ ﺇﱃ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ،ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ » :ﹶﻟ ﻮ ﻻ ﹸﺃﻧ ِﺰ ﹶﻝ ﻋﹶﻠﻴﻨﺎ ﺍﹾﻟﻤﻼِﺋ ﹶﻜ ﹸﺔ ﹶﺃ ﻭ
ﻱ ) ( ٢٦٧٤٦ﺻﺤﻴﺢ ﻣﺮﺳﻞ - ٢٥ﺟﺎﻣِ ﻊ ﺍﹾﻟﺒﻴﺎ ِﻥ ﻓِﻲ ﺗ ﹾﻔ ِ
ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟِﻠ ﱠﻄﺒ ِﺮ
٤٥
ﻧﺮﻯ ﺭﺑﻨﺎ ؟ « ) : ٢١ﺍﻟﻔﺮﻗﺎﻥ( ﻭﻳﻘﻮﻟﻮﻥ » :ﻣﺎ ﻟِﻬﺬﹶﺍ ﺍﻟ ﺮﺳﻮ ِﻝ ﻳ ﹾﺄ ﹸﻛ ﹸﻞ ﺍﻟﻄﱠﻌﺎ ﻡ ﻭﻳ ﻤﺸِﻲ ﻓِﻲ
ﻚ ﹶﻓﻴﻜﹸﻮ ﹶﻥ ﻣ ﻌ ﻪ ﻧﺬِﻳﺮﹰﺍ « ) : ٧ﺍﻟﻔﺮﻗﺎﻥ(.
ﻕ ؟ ﹶﻟ ﻮ ﻻ ﹸﺃﻧ ِﺰ ﹶﻝ ِﺇﹶﻟﻴ ِﻪ ﻣﹶﻠ
ﺍﹾﻟﹶﺄﺳﻮﺍ ِ
ﻭﺇﺫﻥ ﻓﻠﻴﻤﺖ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻠﻰ ﺷﺮﻛﻬﻢ ،ﻛﻤﺎ ﻣﺎﺕ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ﻣﻦ ﻗﺒﻠﻬﻢ ﻋﻠﻰ
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ
ﺻﻴ
ﺖ ِﺇﻟﱠﺎ
ﻛﻔﺮﻫﻢ ..ﻭﻫﺬﺍ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰱ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ِ » :ﺇ ﹾﻥ ﻛﺎﻧ
ﹶﻓﺈِﺫﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ « ..ﺇﺎ ﺻﻴﺤﺔ ﺍﳌﻮﺕ ،ﺍﻟﱵ ﻳﻘﻀﻰ ﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻣﺆﻣﻨﻬﻢ ،
ﻭﻛﺎﻓﺮﻫﻢ "..
ﻭﻫﺬﺍ ﻟﺘﺤﻘﲑ ﺷﺄﻢ ،ﻓﺈﻥ ﺇﻧﺰﺍﻝ ﺍﳌﻼﺋﻜﺔ ﻟﻌﻈﺎﺋﻢ ﺍﻷﻣﻮﺭ ،ﻭﻫﺆﻻﺀ ﻻ ﳛﺘﺎﺟﻮﻥ ﻹﻫﻼﻛﻬﻢ
ﺤ ﹰﺔ
ﺻﻴ
ﺖ ِﺇﻟﱠﺎ
ﺟﻨﺪﺍ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﺑﻞ ﺃﻫﻠﻜﻨﺎﻫﻢ ﺑﺼﻴﺤﺔ ﻭﺍﺣﺪﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ِ :ﺇ ﹾﻥ ﻛﺎﻧ
ﻭﺍ ِﺣ ﺪ ﹰﺓ ،ﹶﻓﺈِﺫﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ ﺃﻱ ﻣﺎ ﻛﺎﻥ ﺇﻫﻼﻛﻬﻢ ﺇﻻ ﺑﺼﻴﺤﺔ ﻭﺍﺣﺪﺓ ﺻﺎﺡ ﻢ ﺟﱪﻳﻞ ،
ﻓﺄﻫﻠﻜﻬﻢ ،ﻓﺈﺫﺍ ﻫﻢ ﺃﻣﻮﺍﺕ ﻻ ﺣﺮﺍﻙ ﻢ.
ﺖ ﺃﻱ ﺍﻷﺧﺬﺓ ﺃﻭ ﺍﻟﻌﻘﻮﺑﺔ ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ،ﻭﻗﻮﻟﻪ :ﻭﺍ ِﺣ ﺪ ﹰﺓ ﺗﺄﻛﻴﺪ
ﻭﻗﻮﻟﻪ ِ :ﺇﻥﹾ ﻛﺎﻧ
ﻟﻜﻮﻥ ﺍﻷﻣﺮ ﻫﻴﻨﺎ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ،ﻭﻗﻮﻟﻪ :ﹶﻓﺈِﺫﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺳﺮﻋﺔ ﺍﳍﻼﻙ.
ﺴﺘ ﻬ ِﺰ ﺅ ﹶﻥ " ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ
ﺴ ﺮ ﹰﺓ ﻋﻠﹶﻰ ﺍﹾﻟﻌِﺒﺎ ِﺩ ،ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺭﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻛﺎﻧﻮﺍ ِﺑ ِﻪ ﻳ
ﻳﺎ ﺣ
ﻧﺪﺍﺀ ﻣﻦ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻠﺤﺴﺮﺓ ،ﻟﺘﻘﻊ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﳌﻜﺬﺑﲔ ﺑﺮﺳﻞ ﺍﻟﻠﹼﻪ ،ﻭﺃﻥ
ﺗﺸﺘﻤﻞ ﻋﻠﻴﻬﻢ ،ﻟﻴﺬﻭﻗﻮﺍ ﻋﺬﺍﺏ ﺍﻟﻨﺪﻡ ،ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻌﺬﺍﺏ ﺍﳉﻬﻨﻤﻰ ،ﻧﻌﻮﺫ ﺑﺎﻟﻠﹼﻪ ﻣﻨﻬﻤﺎ
ﺴ ﺮ ﹰﺓ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ «
ﻚ ﺣ
ﺠ ﻌ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﺫِﻟ
..ﻭﻫﺬﺍ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ » :ﻟﻴ
) : ١٥٦ﺁﻝ ﻋﻤﺮﺍﻥ(.
ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻧﺪﺍﺀ ﺗﻌﺠﺒﻴﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﻛﻠﹼﻪ ،ﳍﺬﻩ ﺍﳊﺴﺮﺓ ﺍﻟﱵ ﺗﻘﻊ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،
ﺍﺳﺘﻔﻈﺎﻋﺎ ﳍﺎ ،ﻭﺇﺷﻔﺎﻗﺎ ﻣﻨﻬﺎ ﺃﻥ ﲤﺘﺪ ﻇﻼﻟﻪ ﺍﻟﻜﺌﻴﺒﺔ ﺇﱃ ﻛﻞ ﻣﻮﺟﻮﺩ.
ﺴﺘ ﻬ ِﺰ ﺅ ﹶﻥ « ﻫﻮ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻷﻭﻝ ،
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺭﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻛﺎﻧﻮﺍ ِﺑ ِﻪ ﻳ
ﺗﻌﻠﻴﻞ ﻟﻠﺤﺴﺮﺓ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﺍﻟﻠﹼﻪ ﺇﱃ ﺍﳌﻜﺬﺑﲔ ﻭﺍﻟﻀﺎﻟﲔ ..ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺜﺎﱐ ،
ﺟﻮﺍﺏ ﻟﺴﺆﺍﻝ ﻳﻨﻄﻖ ﺑﻪ ﻟﺴﺎﻥ ﺍﳊﺎﻝ ،ﻭﻫﻮ :ﺃﻳﺔ ﺟﻨﺎﻳﺔ ﺟﻨﺎﻫﺎ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺴﺎﻕ ﺇﻟﻴﻬﻢ
ﻫﺬﺍ ﺍﻟﺒﻼﺀ ﺍﻟﻌﻈﻴﻢ ؟
ﺴﺘ ﻬ ِﺰ ﺅ ﹶﻥ «.
ﻓﻜﺎﻥ ﺍﳉﻮﺍﺏ » :ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺭ ﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻛﺎﻧﻮﺍ ِﺑ ِﻪ ﻳ
٤٦
ﻭﰱ ﻭﺻﻒ ﺍﻟﻨﺎﺱ ﺑﺄﻢ ﻋﺒﺎﺩ ،ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻢ ـ ﻭﻫﻢ ﻋﺒﺎﺩ ـ ﱂ ﻳﺮﻋﻮﺍ ﺣﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ
ﻟﻠﹼﻪ ،ﺑﻞ ﻛﻔﺮﻭﺍ ﺑﺎﻟﻠﹼﻪ ،ﻭﻛﺬﺑﻮﺍ ﺭﺳﻠﻪ ،ﻭﺍﺳﺘﻬﺰﺀﻭﺍ ﻢ.ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺒﺎﺩ ،ﻫﻢ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ
ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻭﻃﺎﻢ ،ﻭﺃﺯﻣﺎﻢ ..ﺇﻢ ﻫﻜﺬﺍ ﺩﺃﻢ ﻭﻗﻠﻴﻞ ﻣﻨﻬﻢ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﻟﻠﹼﻪ ،
ﻭﻳﺼﺪﻕ ﺭﺳﻠﻪ ..ﺃﻣﺎ ﺍﻟﻜﺜﺮﺓ ﻣﻨﻬﻢ ،ﻓﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ!".
ﺴ ﺮ ﹰﺓ ﻟﻠﺘﻜﺜﲑ .ﻭﺳﺒﺐ ﺍﻟﺘﺤﺴﺮ ﻋﻠﻴﻬﻢ :ﺃﻢ ﱂ ﻳﻌﺘﱪﻭﺍ ﺑﺄﻣﺜﺎﳍﻢ ﻣﻦ ﺍﻷﻣﻢﻭﺗﻨﻜﲑ ﺣ
ﺍﳋﺎﻟﻴﺔ .ﻭﻻ ﻣﺘﺤﺴﺮ ﺃﺻﻼ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﺇﺫ ﺍﳌﻘﺼﻮﺩ ﺑﻴﺎﻥ ﺃﻥ ﺫﻟﻚ ﻭﻗﺖ ﻃﻠﺐ ﺍﳊﺴﺮﺓ ،
ﺣﻴﺚ ﻇﻬﺮﺕ ﺍﻟﻨﺪﺍﻣﺔ ﻋﻨﺪ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌﺬﺍﺏ ﻭﻣﻌﺎﻳﻨﺘﻪ .ﻭﻗﻴﻞ :ﺇﺎ ﺣﺴﺮﺓ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ
ﺍﻟﻜﻔﺎﺭ ﺣﲔ ﻛﺬﺑﻮﺍ ﺍﻟﺮﺳﻞ.
ﺴ ﺮ ﹰﺓ ﻋﻠﹶﻰ ﺍﹾﻟﻌِﺒﺎ ِﺩ ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ
ﰒ ﺃﻧﺬﺭ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﻷﺟﻴﺎﻝ ﺍﳊﺎﺿﺮﺓ ﻭﺍﳌﺴﺘﻘﺒﻠﺔ ﻓﻘﺎﻝ » :ﻳﺎ ﺣ
ﺴﺘ ﻬ ِﺰ ﺅ ﹶﻥ «.
ِﻣ ﻦ ﺭﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻛﺎﻧﻮﺍ ِﺑ ِﻪ ﻳ
" ﺍﳋﻄﺎﺏ ﻫﻨﺎ ﻟﻠﻤﺸﺮﻛﲔ .ﻭﻫﻮ ﺗﻘﺮﻳﺮ ﻟﺘﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻳﺸﻬﺪﻭﺎ ﻋﻴﺎﻧﺎ ،ﻭﻫﻰ ﺃﻥ
ﺍﳍﺎﻟﻜﲔ ﻗﺒﻠﻬﻢ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﻛﺜﲑﻭﻥ ،ﻭﻗﺪ ﺫﻫﺒﻮﺍ ﻭﺫﻫﺒﺖ ﺁﺛﺎﺭﻫﻢ ،ﻭﺃﻢ ﻟﻦ
ﻳﺮﺟﻌﻮﺍ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ..ﻓﻠ ﻢ ﻳﺸﺘ ﺪ ﺣﺮﺹ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﺩﻧﻴﺎﻫﻢ
ﺗﻠﻚ ،ﺍﻟﱵ ﻛﻞ ﻣﺎ ﻓﻴﻬﺎ ﺑﺎﻃﻞ ﻭﻗﺒﺾ ﺍﻟﺮﻳﺢ ؟ ﺃﻻ ﻳﻔﻜﺮﻭﻥ ﰱ ﺣﻴﺎﺓ ﺃﺧﺮﻯ ﻭﺭﺍﺀ ﻫﺬﻩ
ﺍﳊﻴﺎﺓ ،ﺃﺑﻘﻰ ،ﻭﺃﻋﻈﻢ ؟ " .
ﺃﻱ ﺃﱂ ﻳﺘﻌﻈﻮﺍ ﲟﻦ ﺃﻫﻠﻚ ﺍﻟﻠﹼﻪ ﻗﺒﻠﻬﻢ ﻣﻦ ﺍﳌﻜﺬﺑﲔ ﻟﻠﺮﺳﻞ ﻛﻌﺎﺩ ﻭﲦﻮﺩ ،ﻭﺃﻢ ﻻ ﺭﺟﻌﺔ
ﳍﻢ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ،ﺧﻼﻓﺎ ﳌﺎ ﻳﺰﻋﻢ ﺍﻟﺪﻫﺮﻳﺔ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺟﻬﻼ ﻣﻨﻬﻢ ﺃﻢ ﻳﻌﻮﺩﻭﻥ ﺇﱃ
ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ ،ﻛﻤﺎ ﺣﻜﻰ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﺑﻘﻮﻟﻪ :ﻭﻗﺎﻟﹸﻮﺍ :ﻣﺎ ِﻫ ﻲ ِﺇﻟﱠﺎ ﺣﻴﺎﺗﻨﺎ
ﺕ ﻭﻧﺤﻴﺎ ،ﻭﻣﺎ ﻳ ﻬِﻠﻜﹸﻨﺎ ِﺇﻟﱠﺎ ﺍﻟ ﺪ ﻫ ﺮ ] ..ﺍﳉﺎﺛﻴﺔ .[٢٤ /٤٥
ﺍﻟ ﺪﻧﻴﺎ ﻧﻤﻮ
ﰒ ﺃﻋﻠﻤﻬﻢ ﺃﻳﻀﺎ ﺑﻮﺟﻮﺩ ﺍﳊﺴﺎﺏ ﻭﺍﻟﻌﻘﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ﺑﻌﺪ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ » :
ﻀﺮﻭ ﹶﻥ « »".ﺇﻥ « ﻫﻨﺎ ﻧﺎﻓﻴﺔ ﲟﻌﲎ » ﻣﺎ « ﻭ» ﳌﺎ « ﲟﻌﲎ ﺤ ﻭِﺇ ﹾﻥ ﹸﻛ ﱞﻞ ﹶﻟﻤﺎ ﺟﻤِﻴ ﻊ ﹶﻟ ﺪﻳﻨﺎ ﻣ
ﺲ ﹶﻟﻤﺎ
ﺇﻟﹼﺎ ،ﺃﻱ ﻣﺎ ﻛ ﹼﻞ ﺇﻻ ﲨﻴﻊ ﳏﻀﺮﻭﻥ ﻟﺪﻧﻴﺎ ..ﻭﻫﺬﺍ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ » :ﺇ ﹾﻥ ﹸﻛ ﱡﻞ ﻧ ﹾﻔ ٍ
ﻆ « .ﻭﺍﳌﻌﲎ ،ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻫﻠﻜﺖ ﱂ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ
ﻋﹶﻠﻴﻬﺎ ﺣﺎِﻓ ﹲ
٤٧
ﻣﺮﺓ ﺃﺧﺮﻯ .ﻓﺈﻥ ﳍﺎ ﺭﺟﻌﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ..ﻭﺣﻀﻮﺭﺍ ﺑﲔ ﻳﺪﻳﻪ ..ﻓﻜﻞ ﻣﻦ ﻫﻠﻚ ﻣﻦ ﺍﻟﻨﺎﺱ
ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻠﹼﻪ ،ﻟﻠﻤﺴﺎﺀﻟﺔ ،ﻭﺍﳉﺰﺍﺀ ..
ﻀﺮﻭ ﹶﻥ « ـ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻫﻨﺎﻙ ﻗﻮﺓ ﺗﺴﺘﺪﻋﻴﻬﻢ ﻟﻠﺤﻀﻮﺭ ﺑﲔ
ﺤ ﻭﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻣ
ﻳﺪﻯ ﺍﻟﻠﹼﻪ ،ﻭﺃﻥ ﺫﻟﻚ ﻟﻴﺲ ﻋﻦ ﺍﺧﺘﻴﺎﺭ ﻣﻨﻬﻢ ،ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﻟﻠﻜﺎﻓﺮﻳﻦ
ﻭﺃﻫﻞ ﺍﻟﻀﻼﻝ ﻣﻬﺮﺏ ﺇﱃ ﻋﺎﱂ ﺍﻟﻔﻨﺎﺀ ﺍﻷﺑﺪﻱ ،ﺣﻴﺚ ﻳﺬﻫﺒﻮﻥ ﻭﻻ ﻳﻌﻮﺩﻭﻥ ،ﻛﻲ ﻳﻔﻠﺘﻮﺍ
ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ.
ﻀﺮﻭ ﹶﻥ « ﻣﻨﺎﺳﺒﺎ ﳊﺎﳍﻢ ،
ﺤ
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﻫﻨﺎ ﻋﻦ ﺍﺮﻣﲔ ،ﻓﻘﺪ ﻛﺎﻥ ﻗﻮﻟﻪ » :ﻣ
ﺍﻟﱵ ﻫﻢ ﻓﻴﻬﺎ ،ﻭﺍﻟﱵ ﳝﻨﻮﻥ ﺍﻟﻨﻔﺲ ﺑﺄﻥ ﻻﺭﺟﻌﺔ ﺇﱃ ﺣﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ » :
ﲔ « ) .٢٩ﺍﻷﻧﻌﺎﻡ(. ﺤ ﻦ ِﺑ ﻤ ﺒﻌﻮِﺛ
ِﺇ ﹾﻥ ِﻫ ﻲ ِﺇﻟﱠﺎ ﺣﻴﺎﺗﻨﺎ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣﺎ ﻧ
ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﻋﺎﻣﺎ ﺇﱃ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ،ﻣﺆﻣﻨﲔ ﻭﻛﺎﻓﺮﻳﻦ ،ﻓﺄﻛﺜﺮ ﻣﺎ ﳚﻰﺀ ﺍﳊﺪﻳﺚ
ﻚ ﺍﻟ ﺮﺟﻌﻰ « ): ٨
ﻋﻦ ﺍﻟﺒﻌﺚ ﺑﺎﻟﺮﺟﻌﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ِ » :ﺇ ﱠﻥ ﺇِﱃ ﺭﺑ
ﺍﻟﻌﻠﻖ(.
ﻭﻛﻤﺎ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ » :ﹸﻛ ﱞﻞ ِﺇﹶﻟﻴﻨﺎ ﺭﺍ ِﺟﻌﻮ ﹶﻥ « ) : ٩٣ﺍﻷﻧﺒﻴﺎﺀ( ..ﻭﺍﻟﺮﺟﻮﻉ ﻫﻨﺎ ،ﻫﻮ
ﻋﻮﺩﺓ ﺇﱃ ﺍﳌﺒﺪﺃ ﺍﻟﺬﻱ ﺑﺪﺃﺕ ﻣﻨﻪ ﺭﺣﻠﺔ ﺍﳊﻴﺎﺓ ..ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﳊﻴﺎﺓ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ،ﰒ
ﺭﺟﻌﺖ ﺇﻟﻴﻪ "..
ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻜﻪ ﺍﻟﻠﹼﻪ ﺗﺮﻛﻪ ،ﺑﻞ ﺑﻌﺪﻩ ﲨﻊ ﻭﺣﺴﺎﺏ ،ﻭﺣﺒﺲ
ﻭﻋﻘﺎﺏ ﻭﻟﻮ ﺃﻥ ﻣﻦ ﺃﻫﻠﻚ ﺗﺮﻙ ﻟﻜﺎﻥ ﺍﳌﻮﺕ ﺭﺍﺣﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ :
ﻭﻟﻮ ﺃﻧﺎ ﺇﺫﺍ ﻣﺘﻨﺎ ﺗﺮﻛﻨﺎ ﻟﻜﺎﻥ ﺍﳌﻮﺕ ﺭﺍﺣﺔ ﻛﻞ ﺣ ﻲ
ﻭﻟﻜﻨﺎ ﺇﺫﺍ ﻣﺘﻨﺎ ﺑﻌﺜﻨﺎ ﻭﻧﺴﺄﻝ ﺑﻌﺪﻩ ﻋﻦ ﻛﻞ ﺷ ﻲ
----------------
ﻭﻣﻀﺎﺕ ﻋﺎﻣﺔ
ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ :
٤٨
" ﻭﻗﺪ ﺗﻘﺪﻡ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺃﻧﻄﺎﻛﻴﺔ ،ﻭﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻛﺎﻧﻮﺍ
ﺭﺳﻼ ﻣﻦ ﻋﻨﺪ ﺍﳌﺴﻴﺢ ،ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﻗﺘﺎﺩﺓ ﻭﻏﲑﻩ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ
ﻋﻦ ﻭﺍﺣﺪ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﳌﻔﺴﺮﻳﻦ ﻏﲑﻩ ،ﻭﰲ ﺫﻟﻚ ﻧﻈﺮ ﻣﻦ ﻭﺟﻮﻩ:
ﺃﺣﺪﻫﺎ :ﺃﻥ ﻇﺎﻫﺮ ﺍﻟﻘﺼﺔ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﺭﺳﻞ ﺍﷲ ،ﻋﺰ ﻭﺟﻞ ،ﻻ ﻣﻦ ﺟﻬﺔ
ﺚ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ِﺇﻧﺎ
ﺍﳌﺴﻴﺢ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃِ } :ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺍﹾﺛﻨﻴ ِﻦ ﹶﻓ ﹶﻜ ﱠﺬﺑﻮ ﻫﻤﺎ ﹶﻓ ﻌ ﺰ ﺯﻧﺎ ِﺑﺜﹶﺎِﻟ ٍ
ﻍ
ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ { ﺇﱃ ﺃﻥ ﻗﺎﻟﻮﺍ } :ﺭﺑﻨﺎ ﻳ ﻌﹶﻠ ﻢ ِﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ * ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ﺇِﻻ ﺍﹾﻟﺒﻼ ﹸ
ﲔ { ]ﻳﺲ . [١٧-١٤ :ﻭﻟﻮ ﻛﺎﻥ ﻫﺆﻻﺀ ﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ ﻟﻘﺎﻟﻮﺍ ﻋﺒﺎﺭﺓ ﺗﻨﺎﺳﺐ ﺃﻢ ﺍﹾﻟ ﻤِﺒ
ﻣﻦ ﻋﻨﺪ ﺍﳌﺴﻴﺢ ،ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﷲ ﺃﻋﻠﻢ .ﰒ ﻟﻮ ﻛﺎﻧﻮﺍ ﺭﺳﻞ ﺍﳌﺴﻴﺢ ﳌﺎ ﻗﺎﻟﻮﺍ ﳍﻢ } :ﻣﺎ
ﺸ ﺮ ِﻣﹾﺜﹸﻠﻨﺎ { ]ﻳﺲ. [١٥:
ﹶﺃﻧﺘ ﻢ ﺇِﻻ ﺑ
ﺍﻟﺜﺎﱐ :ﺃﻥ ﺃﻫﻞ ﺃﻧﻄﺎﻛﻴﺔ ﺁﻣﻨﻮﺍ ﺑﺮﺳﻞ ﺍﳌﺴﻴﺢ ﺇﻟﻴﻬﻢ ،ﻭﻛﺎﻧﻮﺍ ﺃﻭﻝ ﻣﺪﻳﻨﺔ ﺁﻣﻨﺖ ﺑﺎﳌﺴﻴﺢ؛
ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﺇﺣﺪﻯ ﺍﳌﺪﺍﺋﻦ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻼﰐ ﻓﻴﻬﻦ ﺑﺘﺎﺭﻛﺔ ،ﻭﻫﻦ ﺍﻟﻘﺪﺱ ﻷﺎ
ﺑﻠﺪ ﺍﳌﺴﻴﺢ ،ﻭﺃﻧﻄﺎﻛﻴﺔ ﻷﺎ ﺃﻭﻝ ﺑﻠﺪﺓ ﺁﻣﻨﺖ ﺑﺎﳌﺴﻴﺢ ﻋﻦ ﺁﺧﺮ ﺃﻫﻠﻬﺎ ،ﻭﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻷﻥ
ﻓﻴﻬﺎ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺍﲣﺎﺫ ﺍﻟﺒﺘﺎﺭﻛﺔ ﻭﺍﳌﻄﺎﺭﻧﺔ ﻭﺍﻷﺳﺎﻗﻔﺔ ﻭﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ
ﻭﺍﻟﺮﻫﺎﺑﲔ .ﰒ ﺭﻭﻣﻴﺔ ﻷﺎ ﻣﺪﻳﻨﺔ ﺍﳌﻠﻚ ﻗﺴﻄﻨﻄﲔ ﺍﻟﺬﻱ ﻧﺼﺮ ﺩﻳﻨﻬﻢ ﻭﺃ ﱠﻃﺪﻩ .ﻭﳌﺎ ﺍﺑﺘﲎ
ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻧﻘﻠﻮﺍ ﺍﻟﺒﺘﺮﻙ ﻣﻦ ﺭﻭﻣﻴﺔ ﺇﻟﻴﻬﺎ ،ﻛﻤﺎ ﺫﻛﺮﻩ ﻏﲑ ﻭﺍﺣﺪ ﳑﻦ ﺫﻛﺮ ﺗﻮﺍﺭﳜﻬﻢ
ﻛﺴﻌﻴﺪ ﺑﻦ ﺑﻄﺮﻳﻖ ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺴﻠﻤﲔ ،ﻓﺈﺫﺍ ﺗﻘﺮﺭ ﺃﻥ ﺃﻧﻄﺎﻛﻴﺔ ﺃﻭﻝ ﻣﺪﻳﻨﺔ
ﺁﻣﻨﺖ ،ﻓﺄﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻗﺪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻢ ﻛﺬﺑﻮﺍ ﺭﺳﻠﻪ ،ﻭﺃﻧﻪ ﺃﻫﻠﻜﻬﻢ ﺑﺼﻴﺤﺔ
ﻭﺍﺣﺪﺓ ﺃﲬﺪﻢ ،ﻓﺎﷲ ﺃﻋﻠﻢ.
ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻗﺼﺔ ﺃﻧﻄﺎﻛﻴﺔ ﻣﻊ ﺍﳊﻮﺍﺭﻳﲔ ﺃﺻﺤﺎﺏ ﺍﳌﺴﻴﺢ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﺘﻮﺭﺍﺓ ،ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ
ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺇﻧﺰﺍﻟﻪ ﺍﻟﺘﻮﺭﺍﺓ ﱂ ﻳﻬﻠﻚ ﺃﻣﺔ ﻣﻦ
ﺍﻷﻣﻢ ﻋﻦ ﺁﺧﺮﻫﻢ ﺑﻌﺬﺍﺏ ﻳﺒﻌﺜﻪ ﻋﻠﻴﻬﻢ ،ﺑﻞ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﺑﻌﺪ ﺫﻟﻚ ﺑﻘﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ،
ﺏ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ﺍﹾﻟ ﹸﻘﺮﻭ ﹶﻥ ﺍﻷﻭﻟﹶﻰ
ﺫﻛﺮﻭﻩ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ ﺍﹾﻟ ِﻜﺘﺎ
{ ]ﺍﻟﻘﺼﺺ . [٤٣ :ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﺘﻌﲔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ]ﺍﻟﻌﻈﻴﻢ[ ﻗﺮﻳﺔ
ﺃﺧﺮﻯ ﻏﲑ ﺃﻧﻄﺎﻛﻴﺔ ،ﻛﻤﺎ ﺃﻃﻠﻖ ﺫﻟﻚ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺃﻳﻀﺎ .ﺃﻭ ﺗﻜﻮﻥ ﺃﻧﻄﺎﻛﻴﺔ ﺇﻥ
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ﻛﺎﻥ ﻟﻔﻈﻬﺎ ﳏﻔﻮﻇﺎ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣﺪﻳﻨﺔ ﺃﺧﺮﻯ ﻏﲑ ﻫﺬﻩ ﺍﳌﺸﻬﻮﺭﺓ ﺍﳌﻌﺮﻭﻓﺔ ،ﻓﺈﻥ ﻫﺬﻩ ﱂ
ﻳﻌﺮﻑ ﺃﺎ ﺃﻫﻠﻜﺖ ﻻ ﰲ ﺍﳌﻠﺔ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﻻ ﻗﺒﻞ ﺫﻟﻚ ،ﻭﺍﷲ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺃﻋﻠﻢ.
ﻓﺄﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ :٢٦ﺣﺪﺛﻨﺎ ﺍﳊﺴﲔ ﺑﻦ ﺇﺳﺤﺎﻕ
ﺍﻟﺘﺴﺘﺮﻱ ،ﺣﺪﺛﻨﺎ ﺍﳊﺴﲔ ﺑﻦ ﺃﰊ ﺍﻟﺴﺮﻱ ﺍﻟﻌﺴﻘﻼﱐ ،ﺣﺪﺛﻨﺎ ﺣﺴﲔ ﺍﻷﺷﻘﺮ ،ﺣﺪﺛﻨﺎ ﺍﺑﻦ
ﺴﺒﻖ ﺛﻼﺛﺔ:
ﻋﻴﻴﻨﺔ ،ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻧﺠِﻴﺢ ،ﻋﻦ ﳎﺎﻫﺪ ،ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ" :ﺍﻟ
ﻓﺎﻟﺴﺎﺑﻖ ﺇﱃ ﻣﻮﺳﻰ ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ ،ﻭﺍﻟﺴﺎﺑﻖ ﺇﱃ ﻋﻴﺴﻰ ﺻﺎﺣﺐ ﻳﺲ ،ﻭﺍﻟﺴﺎﺑﻖ ﺇﱃ ﳏﻤﺪ
ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ" ،ﻓﺈﻧﻪ ﺣﺪﻳﺚ ﻣﻨﻜﺮ ،ﻻ ﻳﻌﺮﻑ ﺇﻻ ﻣﻦ ﻃﺮﻳﻖ ﺣﺴﲔ ﺍﻷﺷﻘﺮ ،ﻭﻫﻮ
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ﺷﻴﻌﻲ ﻣﺘﺮﻭﻙ] ،ﻭﺍﷲ ﺃﻋﻠﻢ[ " .
ﻭﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ " :ﻭﺃﻗﻮﻝ :ﺇﻥ ﻣﻦ ﳏﺎﺳﻦ ﺍﻟﺘﱰﻳﻞ ﺍﻟﻜﺮﱘ ﻭﺑﻼﻏﺘﻪ ﺍﳋﺎﺭﻗﺔ ،ﻫﻮ ﺍﻹﳚﺎﺯ
ﰲ ﺍﻷﻧﺒﺎﺀ ﺍﻟﱵ ﻳﻘﺼﻬﺎ ،ﻭﺍﻹﺷﺎﺭﺓ ﻣﻨﻬﺎ ﺇﱃ ﺭﻭﺣﻬﺎ ﻭﺳﺮﻫﺎ ،ﺣﺮﺻﹰﺎ ﻋﻠﻰ ﺍﻟﺜﻤﺮﺓ ﻣﻦ ﺃﻭﻝ
ﺼﺎﺹ ﻭﺍﳌﺆﺭﺧﲔ ؛ ﻷﻥ ﺍﻷﻣﺮ ،ﻭﺍﻗﺘﺼﺎﺭﹰﺍ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﻟﻔﺎﺋﺪﺓ ،ﻭﺑﻌﺪﹰﺍ ﻋﻦ ﻣﺸﺮﺏ ﺍﻟﻘ
ﺍﻟﻘﺼﺪ ﻣﻦ ﻗﺼﺼﻪ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﺬﻛﺮﻯ ،ﻭﻣﺎ ﻣﻦ ﺣﺎﺟﺔ ﺇﱃ ﺗﺴﻤﻴﺔ ﺗﻠﻚ ﺍﳌﺒﻬﻤﺎﺕ ﻛﺎﺋﻨﺔ
ﻣﺎ ﻛﺎﻧﺖ ،ﰒ ﺇﻥ ﺍﳌﻔﺴﺮﻳﻦ ﺭﲪﻬﻢ ﺍﷲ ﻋﻨﻮﺍ ﺑﺎﻟﺒﺤﺚ ،ﻭﺍﻷﺧﺬ ،ﻭﺍﻟﺘﻠﻘﻲ ،ﻓﻜﺎﻥ ﻣﻦ
ﺳﻠﻒ ﻣﻨﻬﻢ ﻳﺮﻭﻥ ﻓﻴﻤﺎ ﻳﺮﻭﻥ ﺃﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﺗﻔﺼﻴﻞ ﳎﻤﻼﺕ ﺍﻟﺘﱰﻳﻞ ﻭﺇﺑﺎﻧﺔ ﻣﺒﻬﻤﺎﺗﻪ ،ﺣﱴ
ﺟﻌﻞ ﺫﻟﻚ ﻓﻨﹰﺎ ﺑﺮﺃﺳﻪ ،ﻭﺃﻟﻒ ﻓﻴﻪ ﻣﺆﻟﻔﺎﺕ ،ﻭﻻ ﺑﺄﺱ ﰲ ﺍﻟﺘﻮﺳﻊ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻻﺯﺩﻳﺎﺩ ﻣﻨﻪ
ﺑﺄﻱ ﻃﺮﻳﻘﺔ ﻛﺎﻧﺖ ،ﻻﺳﻴﻤﺎ ﻭﻗﺪ ﺭﻓﻊ ﻋﻨﺎ ﺍﳊﺮﺝ ﺑﺎﻟﺘﺤﺪﺙ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﺇﻻ ﺃﻧﻪ
ﻳﺆﺍﺧﺬ ﻣﻦ ﳚﺰﻡ ﺑﺘﻌﻴﲔ ﻣﺒﻬﻢ ﻣﺎ ،ﺇﻥ ﻛﺎﻥ ﺟﺰﻣﻪ ﻣﻦ ﻏﲑ ﻃﺮﻳﻖ ﺍﻟﻘﻮﺍﻃﻊ ؛ ﻓﺈﻥ ﺍﻟﻘﺎﻃﻊ
ﻫﻮ ﻣﺎ ﺗﻮﺍﺗﺮ ﺃﻭ ﺻﺢ ﺳﻨﺪﻩ ﺇﱃ ﺍﳌﻌﺼﻮﻡ ،ﺻﺤﺔ ﻻ ﻣﻐﻤﺰ ﻓﻴﻬﺎ ،ﻭﻫﺬﺍ ﻣﻔﻘﻮﺩ ﰲ ﺍﻷﻛﺜﺮ ،
ﻭﻣﻨﻪ ﲝﺜﻨﺎ ﺍﳌﺬﻛﻮﺭ ؛ ﻓﺈﻥ ﺗﻌﻴﲔ ﺃﻥ ﺍﻟﺒﻠﺪﺓ ﺃﻧﻄﺎﻛﻴﺔ ﻭﺗﺴﻤﻴﺔ ﺍﻟﺮﺳﻞ ،ﺇﳕﺎ ﺭﻭﻱ ﻣﻮﻗﻮﻓﹰﺎ
ﻭﻣﻨﻘﻄﻌﹰﺎ ،ﻭﰲ ﺑﻌﺾ ﺇﺳﻨﺎﺩﻩ ﻣﺘﻬﻤﻮﻥ ،ﻭﻟﺬﺍ ﻗﺪ ﻳﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﻄﻊ ﺑﺬﻟﻚ ﻣﺎ ﻻ ﳐﺮﺝ ﻟﻪ
- ٢٦ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ) (٩٣/١١ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﰲ ﺗﻔﺴﲑﻩ ،ﻭﺍﻟﻌﻘﻴﻠﻲ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻛﻤﺎ ﰲ ﲣﺮﻳﺞ ﺍﻟﻜﺸﺎﻑ ﻟﻠﺰﻳﻠﻌﻲ
) (١٦٢/٣ﻣﻦ ﻃﺮﻳﻖ ﺣﺴﲔ ﺍﻷﺷﻘﺮ ،ﺑﻪ ،ﻭﺃﻋﻠﻪ ﺍﻟﻌﻘﻴﻠﻲ ﲝﺴﲔ ﺍﻷﺷﻌﺮﻱ ﻛﻤﺎ ﺫﻛﺮ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﻫﻨﺎ ﻭﻗﺎﻝ" :ﺇﻧﻪ
ﺷﻴﻌﻲ ﻣﺘﺮﻭﻙ ﻭﻻ ﻳﻌﺮﻑ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﺟﻬﺘﻪ ،ﻭﻫﻮ ﺣﺪﻳﺚ ﻣﻨﻜﺮ".
- ٢٧ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ -ﺩﺍﺭ ﻃﻴﺒﺔ (٥٧٣ / ٦) -ﻭﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺗﻔﺴﲑ ﺍﻟﻘﺎﲰﻲ (١١٣ / ١١) -ﻗﻠﺖ :ﻭﻣـﻦ ﰒ
ﻓﻼ ﳛﻞ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ
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ﻼ ﻓﻴﻤﺎ
ﻣﻨﻪ ،ﻓﺎﳌﻔﺴﺮ ﺃﺣﺴﻦ ﺃﺣﻮﺍﻟﻪ ﺃﻥ ﳝﺸﻲ ﻣﻊ ﺍﻟﺘﱰﻳﻞ ،ﺇﲨﺎ ﹰﻻ ﻓﻴﻤﺎ ﺃﲨﻠﻪ ،ﻭﺗﻔﺼﻴ ﹰ
ﻓﺼﻠﻪ ،ﻭﻻ ﻳﺄﺧﺬ ﺃﻳﻀﹰﺎ ﻣﻦ ﻣﺒﻬﻤﺎﺗﻪ ﺇﻻ ﲟﺎ ﻗﺎﻡ ﻋﻠﻴﻪ ﻗﺎﻃﻊ ﺃﻭ ﻛﺎﻥ ﻻ ﻳﻨﺒﺬﻩ ﺍﻟﻌﻠﻢ
ﺍﻟﺼﺤﻴﺢ ،ﻭﺇﻻ ﻓﻠﻴﻌﺮﺽ ﻋﻦ ﺗﺴﻮﻳﺪ ﻭﺟﻮﻩ ﺍﻟﺼﺤﻒ ﺑﺬﻟﻚ ،ﺑﻞ ﻋﻦ ﺗﺸﻮﻳﻬﻬﺎ .
ﻭﺍﻟﺬﻱ ﲪﻞ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﻗﺺ ﻣﺎ ﳓﻦ ﻓﻴﻪ ،ﻫﻮ ﺗﻠﻘﻴﻬﻢ ﻟﻪ ﻋﻦ ﻣﺜﻞ ﻛﻌﺐ ﻭﻭﻫﺐ ،
ﻭﻣﻮﺍﻓﻘﺔ ﻣﻦ ﰲ ﻃﺒﻘﺘﻬﻤﺎ ﳍﻤﺎ ﻓﻴﻪ .ﻫﺬﺍ ﺃﻭ ﹰﻻ .
ﻭﺛﺎﻧﻴﹰﺎ ﺷﻬﺮﺓ ﺑﻠﺪﺓ ﺃﻧﻄﺎﻛﻴﺔ ﰲ ﺫﻟﻚ ﺍﻟﻌﻬﺪ ،ﻻﺳﻴﻤﺎ ﻭﻗﺪ ﺃﺳﺲ ﻓﻴﻬﺎ ﻣﻌﺒﺪﹰﺍ ﺃﺣ ﺪ ﺭﺳﻞ
ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﺛﺎﻟﺜﹰﺎ ﻣﺎ ﺟﺮﻯ ﰲ ﺃﻧﻄﺎﻛﻴﺔ ﳌﺎ ﻗﺪﻡ ﻣﻠﻚ ﺍﻟﺮﻭﻣﺎﻥ ،ﻭﺪﺩ ﻛﻞ ﻣﻦ ﺃﰉ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ
ﺑﺎﻟﻘﺘﻞ ،ﻭﻛﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﺍﻵﺑﲔ ﺭﺟﻞ ﻣﻘﺪﻡ ﰲ ﺍﳌﺆﻣﻨﲔ ،ﻓﺄﺭﺍﺩﻩ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﻓﺄﰉ ﻭﺟﻬﺮ
ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻓﺄﺭﺳﻠﻪ ﻣﻦ ﺃﻧﻄﺎﻛﻴﺔ ﻣﻮﺛﻘﹰﺎ ﻭﺃﻣﺮ ﺑﺄﻥ ﻳﻄﻌﻢ ﻟﻠﻮﺣﻮﺵ ،ﻓﺄﻟﻘﻰ ﰲ ﺭﻭﻣﻴﺔ ﺇﱃ
ﺃﺳﺪﻳﻦ ﻛﺒﲑﻳﻦ ﻓﺎﺑﺘﻠﻌﺎﻩ ،ﻭﳌﺎ ﻗﺪﻡ ﳍﻤﺎ ﺍﺳﺘﺒﺸﺮ ﻭﻠﻞ ﻟﻨﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ .
ﻭﻛﺬﻟﻚ ﻳﺆﺛﺮ ﻋﻦ ﺭﺟﻞ ﻣﺆﻣﻦ ﻛﺎﻥ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﰲ ﻋﻬﺪ ﺍﻟﺮﻭﻣﺎﻧﻴﲔ ﻟﻐﲑﺗﻪ
ﻭﺻﻼﺣﻪ ،ﻓﻄﻠﺐ ﻣﻨﻪ ﺍﳊﺎﻛﻢ ﺃﻥ ﻳﺮﺗﺪ ﻓﺄﰉ ﻭﺟﻬﺮ ﺑﻮﺟﻮﺏ ﻋﺒﺎﺩﺓ ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ،ﻭﻧﺒﺬ
ﻋﺒﺎﺩﺓ ﻣﻦ ﻻ ﻳﻀﺮ ﻭﻻ ﻳﻨﻔﻊ .ﻓﻬﺪﺩﻩ ﺑﺄﻥ ﻳﻀﺮﺑﻪ ﻣﻦ ﺍﻟﺮﺃﺱ ﺇﱃ ﺍﻟﻘﺪﻡ .ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ
ﻣﺴﺘﺒﺸﺮ ﺑﻨﻌﻤﺔ ﺍﷲ ﻭﻛﺮﺍﻣﺘﻪ ﺍﻷﺑﺪﻳﺔ .ﰒ ﺃﻣﺮ ﺑﻪ ﺍﳊﺎﻛﻢ ﻓﻘﺘﻞ ﻣﻊ ﺭﻓﻘﺘﻪ ،ﻭﺍﻟﺸﻮﺍﻫﺪ ﰲ
ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻻ ﲢﺼﻰ ،ﻣﻌﺮﻭﻓﺔ ﳌﻦ ﺃﻋﺎﺭ ﻧﻈﺮﻩ ﺟﺎﻧﺒﹰﺎ ﳑﺎ ﻛﺘﺐ ﰲ ﺗﻮﺍﺭﻳﺦ ﻣﺒﺪﺃ ﻇﻬﻮﺭ
ﺍﻷﺩﻳﺎﻥ ،ﻭﻣﺎ ﻛﺎﻥ ﻳﻼﻗﻴﻪ ﻣﻦ ﺃﻋﺪﺍﺋﻪ ﻭﻣﻘﺎﻭﻣﻴﻪ ،ﻓﻠﻠﻘﺼﺔ ﺍﻟﻜﺮﳝﺔ ﻫﺬﻩ ﻣﺼﺪﻗﺎﺕ ﻻ
ﲢﺼﻰ .
ﺭﺍﺑﻌﹰﺎ ﺷﻬﺮﺓ ﺍﳌﺮﺳﻠﲔ ﺑﺮﺳﻞ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻛﺎﻧﻮﺍ ﺍﻧﺒﺜﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﶈﻮ ﺍﻟﻮﺛﻨﻴﺔ ،
ﻭﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﺸﺮﻭﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﺩﻭﻟﺔ ﺍﻟﺮﻭﻣﺎﻥ ﻭﻗﺘﺌﺬ .ﻫﺬﺍ ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ
ﻛﺜﲑ ﻣﻦ ﻭﻗﻮﻑ ﻋﺬﺍﺏ ﺍﻻﺳﺘﺌﺼﺎﻝ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﺘﻮﺭﺍﺓ ﳛﺘﺎﺝ ﺇﱃ ﻗﺎﻃﻊ .ﻭﺇﻻ ،ﻓﻘﺪ
ﺧﺮﺑﺖ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻷﺛﻴﻤﺔ ﺑﻌﺪﻫﺎ ،ﻭﺗﺪﻣﺮﺕ ﺑﺘﺴﻠﻴﻂ ﺍﷲ ﻣﻦ ﺷﺎﺀ ﻋﻠﻴﻬﺎ ،ﻭﺍﻟﺼﻴﺤﺔ
ﺃﻋﻢ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺻﻴﺤﺔ ﲰﺎﻭﻳﺔ ،ﺃﻭ ﺻﻴﺤﺔ ﺃﺭﺿﻴﺔ ،ﻭﻫﻲ ﺻﻴﺤﺔ ﻣﻦ ﺳﻠﻂ ﻋﻠﻴﻬﻢ
ﻟﻼﻧﺘﻘﺎﻡ ﻣﻨﻬﻢ ،ﺣﱴ ﺃﺑﺎﺩ ﻣﻠﻜﻬﻢ ﻭﻗﻬﺮ ﺻﻮﻟﺘﻬﻢ ﻭﳏﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺳﻠﻄﺎﻢ ،ﻭﺇﻥ ﻛﺎﻥ
٥١
ﻼ
ﻋﺬﺍﺏ ﺍﻟﺼﻴﺤﺔ ﻇﺎﻫﺮﻩ ﺍﻷﻭﻝ .ﻭﺑﺎﳉﻤﻠﺔ ﻓﻨﺤﻦ ﻳﻜﻔﻴﻨﺎ ﻣﻦ ﺍﻟﻨﺒﺄ ﺍﻻﻋﺘﺒﺎﺭ ﺑﻪ ﻭﻓﻬﻤﻪ ﳎﻤ ﹰ
،ﻭﺃﻣﺎ ﺗﻌﻴﻴﻨﻪ ﺑﻮﻗﺖ ﻣﺎ ،ﻭﻓﺌﺔ ﻣﺎ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻣﻨﻪ ﻣﺎ ﻳﻨﺸﺄ ،ﻭﻣﺎ ﺑﻨﺎ ﻣﻦ ﺣﺎﺟﺔ ﺇﱃ
٢٨
ﺍﻟﺰﻳﺎﺩﺓ ﻋﻦ ﺍﻻﻋﺘﺒﺎﺭ ،ﻭﲣﺼﻴﺺ ﻣﺎ ﻻ ﻗﺎﻃﻊ ﻋﻠﻴﻪ " .
ﻭﰲ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ :
" ﻭﺍﻟﺬﻱ ﻳﺒﺪﻭ ﻟﻨﺎ ﺃﻥ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ﻫﻮ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﱂ ﻳﺬﻛﺮ ﻣﻦ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ،ﻷﻥ ﺍﻫﺘﻤﺎﻣﻪ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﺃﻣﺜﺎﳍﺎ ،ﺑﺎﻟﻌﱪ
٢٩
ﻭﺍﻟﻌﻈﺎﺕ ﺍﻟﱵ ﺗﺆﺧﺬ ﻣﻨﻬﺎ".
ﻗﻠﺖ :ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ،ﻓﻈﺎﻫﺮ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺃﻢ ﺭﺳﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﻟﻴﺴﻮﺍ ﺗﺎﺑﻌﲔ
ﻼ
ﻟﺮﺳﻮﻝ ﺳﺒﻘﻬﻢ ،ﻭﻫﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﺃﲰﺎﺀﻫﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭ ﺭ ﺳ ﹰ
ﻚ ﻭ ﹶﻛﱠﻠ ﻢ ﺍﻟﹼﻠ ﻪ ﻣﻮﺳﻰ ﺗ ﹾﻜﻠِﻴﻤﺎ{
ﺼ ﻬ ﻢ ﻋﹶﻠﻴ
ﺼ
ﻼ ﱠﻟ ﻢ ﻧ ﹾﻘ
ﻚ ﻣِﻦ ﹶﻗﺒ ﹸﻞ ﻭ ﺭ ﺳ ﹰ
ﺼﻨﺎ ﻫ ﻢ ﻋﹶﻠﻴ
ﺼ
ﹶﻗ ﺪ ﻗﹶ
) (١٦٤ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ
ﻗﺎﻝ ﺍﻟﻘﺎﲰﻲ :
" ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧﺎ ﺗ ﹶﻄﻴ ﺮﻧﺎ ِﺑ ﹸﻜ ﻢ { ﺃﻱ :ﺗﺸﺎﺀﻣﻨﺎ ﺑﻜﻢ ،ﻓﻜﺎﻥ ﺇﺫﺍ ﺣﺪﺙ ﰲ ﺍﻟﺒﻠﺪ ﻣﺎ ﻳﺴﻲﺀ ﻣﻦ
ﺣﺮﻳﻖ ﺃﻭ ﺑﻼﺀ ،ﻧﺴﺒﻮﻩ ﺇﻟﻴﻬﻢ .ﻭﺫﻟﻚ ﺃﻢ ﻛﺮﻫﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻧﻔﺮﺕ ﻣﻨﻪ ﻧﻔﻮﺳﻬﻢ ،ﻭﻋﺎﺩﺓ
ﺍﳉﻬﺎﻝ ﺃﻥ ﻳﺘﻴﻤﻨﻮﺍ ﺑﻜﻞ ﺷﻲﺀ ﻣﺎﻟﻮﺍ ﺇﻟﻴﻪ ﻭﺍﺷﺘﻬﻮﻩ ،ﻭﺁﺛﺮﻭﻩ ﻭﻗﺒﻠﺘﻪ ﻃﺒﺎﻋﻬﻢ ،ﻭﻳﺘﺸﺎﺀﻣﻮﺍ
ﲟﺎ ﻧﻔﺮﻭﺍ ﻋﻨﻪ ﻭﻛﺮﻫﻮﻩ ؛ ﻓﺈﻥ ﺃﺻﺎﻢ ﻧﻌﻤﺔ ﺃﻭ ﺑﻼﺀ ﻗﺎﻟﻮﺍ ﺑﺮﻛﺔ ﻫﺬﺍ ﻭﺑﺸﺆﻡ ﻫﺬﺍ ،ﻛﻤﺎ
ﺣﻜﻰ ﺍﷲ ﻋﻦ ﺍﻟﻘﺒﻂ } :ﻭِﺇ ﹾﻥ ﺗﺼِﺒ ﻬ ﻢ ﺳﻴﹶﺌ ﹲﺔ ﻳ ﱠﻄﻴﺮﻭﺍ ِﺑﻤﻮﺳﻰ ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ { ] ﺍﻷﻋﺮﺍﻑ :
ﺼﺒ ﻬ ﻢ ﺳﻴﹶﺌ ﹲﺔ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻫ ِﺬ ِﻩ ِﻣ ﻦ ِﻋﻨ ِﺪ ﻙ { ] ﺍﻟﻨﺴﺎﺀ
، [ ١٣١ﻭﻋﻦ ﻣﺸﺮﻛﻲ ﻣﻜﺔ } :ﻭِﺇ ﹾﻥ ﺗ ِ
٣٠
، [ ٧٨ :ﺃﻓﺎﺩﻩ ﺍﻟﺰﳐﺸﺮﻱ"
ﻭﻗﺎﻝ ﺩﺭﻭﺯﺓ :
- ٢٨ﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺗﻔﺴﲑ ﺍﻟﻘﺎﲰﻲ (١١٦ / ١١) -
- ٢٩ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ (١٨ / ١٢) -
- ٣٠ﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺗﻔﺴﲑ ﺍﻟﻘﺎﲰﻲ (١١١ / ١١) -
٥٢
ﺏ ﹶﻟ ﻬ ﻢ ﻋﺎﺋﺪ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﺣﻜﺖ
ﺿ ِﺮ
" ﺍﻵﻳﺎﺕ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﺳﺎﺑﻘﺎﺎ ﻭﺍﻟﻀﻤﲑ ﰲ ﻭﺍ
ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﻛﻤﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ .ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻗﺪ ﺟﺎﺀ
ﻣﻌﻘﺒﺎ ﻋﻠﻰ ﺳﺎﺑﻘﻪ ﺗﻌﻘﻴﺐ ﲤﺜﻴﻞ ﻭﺗﺬﻛﲑ ،ﻭﻓﻴﻪ ﺗﻮﺛﻴﻖ ﻟﻠﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﺃﻭﻟﻨﺎﻩ ﻟﻶﻳﺎﺕ ﺍﻟﱵ
ﲬﻨﺎﻩ ﺑﱰﻭﻝ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﰲ ﻇﺮﻑ ﺃﺯﻣﺔ ﻣﻦ ﺣﻜﺖ ﻣﻮﻗﻒ ﺍﳉﺎﺣﺪﻳﻦ ﻭﺍﻟﺘﺨﻤﲔ ﺍﻟﺬﻱ ﹼ
ﺃﺯﻣﺎﺕ ﺍﻟﻨﱯ ﺍﻟﻨﻔﺴﻴﺔ ﳌﻮﻗﻒ ﻣﺜﲑ ﻭﻗﻔﻪ ﺍﻟﻜﻔﺎﺭ.
ﻭﻋﺒﺎﺭﺓ ﺍﻵﻳﺎﺕ ﻭﺍﺿﺤﺔ ﻻ ﺗﻘﺘﻀﻲ ﺃﺩﺍﺀ ﺁﺧﺮ .ﻭﻗﺪ ﺍﺣﺘﻮﺕ ﻗﺼﺔ ﺭﺳﻞ ﺃﺭﺳﻠﻬﻢ ﺍﻟﻠﹼﻪ ﺇﱃ
ﺇﺣﺪﻯ ﺍﳌﺪﻥ ﻭﻣﻮﻗﻒ ﺃﻫﻠﻬﺎ ﺍﳉﺤﻮﺩﻱ ﻣﻨﻬﻢ ،ﺳﻴﻘﺖ ﻟﺴﺎﻣﻌﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻨﻬﻢ
ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﻟﻠﺘﻤﺜﻴﻞ ﻭﺍﻟﺘﺬﻛﲑ.
ﻭﺃﺳﻠﻮﺏ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻭﻓﺤﻮﺍﻫﺎ ﻳﻠﻬﻤﺎﻥ ﺃﻥ ﺍﳌﺜﻞ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﻟﻨﱯ ﺑﻀﺮﺑﻪ ﻟﻴﺲ ﻏﺮﻳﺒﺎ
ﻋﻦ ﺍﻟﺴﺎﻣﻌﲔ ﻭﺃﻢ ﺃﻭ ﺃﻥ ﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻌﺮﻑ ﺍﻟﻘﺼﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻴﻪ.
ﻭﺃﺳﻠﻮﺏ ﺍﻵﻳﺎﺕ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺍﳌﺜﻞ ﻭﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﻌﱪﺓ ﻭﻫﺬﺍ ﻫﻮ ﺍﳍﺪﻑ
ﺍﻟﻌﺎﻡ ﻟﻜﻞ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﳏﻜﻤﺎ ﻣﺆﺛﺮﺍ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺍﻟﻘﺼﺔ ﺍﳌﺴﺎﻗﺔ ﳑﺎ
ﻳﻌﺮﻓﻪ ﺍﻟﺴﺎﻣﻌﻮﻥ.
ﻭﳑﺎ ﻳﻠﺤﻆ ﺃﻥ ﰲ ﺣﻜﺎﻳﺔ ﺍﳊﻮﺍﺭ ﺑﲔ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ﻭﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﰒ ﺑﲔ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻭﺍﳌﺆﻣﻦ
ﺗﺸﺎﺎ ﻣﻊ ﺣﺎﻟﺔ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻌﺮﺏ ﺳﻮﺍﺀ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ ﺳﺨﻔﻬﻢ ﻭﺿﻼﳍﻢ ﰲ ﺍﲣﺎﺫ ﺁﳍﺔ ﻏﲑ
ﺍﻟﻠﹼﻪ ﺃﻡ ﰲ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻟﻨﱯ ﻭﺃﻗﻮﺍﳍﻢ ﻟﻪ ﰲ ﻣﻌﺮﺽ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﳉﺤﻮﺩ ﺃﻡ ﰲ
ﺪﻳﺪﻫﻢ ﻟﺮﺳﻠﻬﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻭﺍﻷﺫﻯ ﺇﺫﺍ ﱂ ﻳﻜﻔﻮﺍ ﻋﻦ ﺩﻋﻮﻢ ﲝﻴﺚ ﺗﺒﺪﻭ ﰲ ﻫﺬﻩ
ﺍﳌﻠﺤﻮﻇﺎﺕ ﺣﻜﻤﺔ ﺍﳌﺜﻞ ﻭﻫﺪﻓﻪ ﻭﻫﻮ ﺗﺬﻛﲑ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻌﺮﺏ ﺑﺄﻢ ﻟﻴﺴﻮﺍ ﺍﳌﺘﻔﺮﺩﻳﻦ ﰲ
ﻣﻮﺍﻗﻔﻬﻢ ﻭﺃﻗﻮﺍﳍﻢ ﻭﺑﺎﻃﻞ ﻋﻘﺎﺋﺪﻫﻢ ،ﻭﺗﺒﻜﻴﺘﻬﻢ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺳﺨﻒ ﻭﺿﻼﻝ
ﻭﻋﻨﺎﺩ ،ﻭﺇﻧﺬﺍﺭﻫﻢ ﺑﻌﺬﺍﺏ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺃﻣﺜﺎﳍﻢ ﻓﺠﻌﻠﻬﻢ ﺧﺎﻣﺪﻳﻦ ﺩﻭﻥ ﻣﺎ ﺣﺎﺟﺔ ﺇﱃ
ﺟﻨﻮﺩ ﺗﱰﻝ ﻭﺣﺮﺏ ﺗﻨﺸﺐ ،ﻭﺗﻄﻤﲔ ﺍﻟﻨﱯ ﺑﺄﻧﻪ ﻟﻴﺲ ﺍﳌﺘﻔﺮﺩ ﻓﻴﻤﺎ ﻟﻘﻲ ﻣﻦ ﻛﻔﺎﺭ
ﻗﻮﻣﻪ ﻭﺃﻥ ﻟﻪ ﺍﻷﺳﻮﺓ ﲟﻦ ﺗﻘﺪﻣﻪ ﻣﻦ ﺍﻟﺮﺳﻞ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﻟﻘﺪﳝﺔ ﺃﻭ ﺍﳊﺪﻳﺜﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺰﻣﻨﻪ ﻓﻼ
ﳛﺰﻥ ﻭﻻ ﻳﻐﺘ ﻢ ﻭﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻟﹼﺎ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺘﺬﻛﲑ ﻣﺜﻠﻬﻢ.
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ﻭﺃﺳﻠﻮﺏ ﺣﻜﺎﻳﺔ ﻣﻮﻗﻒ ﺍﳌﺆﻣﻦ ﻭﺃﻗﻮﺍﻟﻪ ﻟﻘﻮﻣﻪ ﻗﻮﻱ ﺃﺧﺎﺫ .ﺳﻮﺍﺀ ﰲ ﺗﺒﻜﻴﺘﻪ ﻭﺗﺴﻔﻴﻬﻪ
ﻟﻠﻤﻌﺎﻧﺪﻳﻦ ﺃﻡ ﰲ ﺇﻏﺮﺍﺋﻪ ﻭﺗﺸﻮﻳﻘﻪ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﻭﺗﺼﺪﻳﻖ ﺭﺳﻠﻪ ﻭﻣﻦ ﺷﺄﻥ ﺫﻟﻚ ﺃﻥ
ﳛﺪﺙ ﺃﺛﺮﺍ ﻧﺎﻓﺬﺍ ﰲ ﺍﻟﺴﺎﻣﻌﲔ .ﻭﻫﺬﺍ ﻣﺎ ﺍﺳﺘﻬﺪﻓﺘﻪ ﺍﳊﻜﺎﻳﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ .ﻭﻟﻌ ﹼﻞ ﻣﻦ
ﺃﺛﺮﻫﺎ ﻣﺎ ﺭﻭﺗﻪ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺴﲑﺓ ﻣﻦ ﺗﻔﺎﱐ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﻜﺔ ﰲ ﻧﺼﺮﺓ
ﺏ ﻋﻨﻪ ﻭﺍﻟﺘﻌﺮﺽ ﺑﺴﺒﺐ ﺫﻟﻚ ﻟﺼﻨﻮﻑ ﺍﻷﺫﻯ .ﻭﻓﻴﻬﺎ ﺃﺳﻮﺓ ﻭﺗﺄﻳﻴﺪ ﺍﻟﻨﱯ ﻭﺍﻟﺬ
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ﻭﺣﺎﻓﺰ ﻋﻠﻰ ﻧﺼﺮﺓ ﺍﳊﻖ ﻭﺍﻟﺪﺍﻋﲔ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﻣﻮﻗﻒ ﻭﺯﻣﺎﻥ".
ﻭﻗﺎﻝ ﺩﺭﻭﺯﺓ " :ﺍﻵﻳﺎﺕ ﻣﺘﺼﻠﺔ ﺑﺎﻟﺴﻴﺎﻕ ﺍﻟﺴﺎﺑﻖ ﺍﺗﺼﺎﻻ ﺗﻌﻘﻴﺒﻴﺎ ﻛﻤﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ .ﻭﻫﻮ ﻣﺎ
ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻟﻨﻈﻢ ﺍﻟﻘﺮﺁﱐ ﻋﻘﺐ ﺍﻟﻘﺼﺺ .ﻭﻗﺪ ﺍﺣﺘﻮﺕ ﺗﻨﺪﻳﺪﺍ ﺑﺎﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻻ ﺗﺆﺛﺮ ﻓﻴﻬﻢ
ﺍﳌﻮﺍﻋﻆ ﻭﺍﻷﻣﺜﺎﻝ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺇﻫﻼﻙ ﺍﻟﻠﹼﻪ ﻟﻸﻗﻮﺍﻡ ﺍﻟﺴﺎﺑﻘﺔ ﻓﻴﻘﻔﻮﻥ ﻣﻦ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ﻛﻠﻤﺎ
ﺟﺎﺀ ﺭﺳﻮﻝ ﻣﻮﻗﻒ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺘﻜﺬﻳﺐ .ﻭﺗﻮﻛﻴﺪﺍ ﺑﺄﻥ ﺍﻟﻨﺎﺱ ﲨﻴﻌﻬﻢ ﳏﻀﺮﻭﻥ ﺃﻣﺎﻡ ﺍﻟﻠﹼﻪ
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ﻭﳎﺰﻳﻮﻥ ﻋﻦ ﺃﻋﻤﺎﳍﻢ.ﻭﺍﻟﺘﻌﻘﻴﺐ ﻣﺆﺛﺮ ﻧﺎﻓﺬ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ".
ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺷﻮﺭ :
"ﻭﺍﻟﺘﻄﲑ ﰲ ﺍﻷﺻﻞ :ﺗﻜﻠﱡﻒ ﻣﻌﺮﻓﺔ ﺩﻻﻟﺔ ﺍﻟﻄﲑ ﻋﻠﻰ ﺧﲑ ﺃﻭ ﺷﺮ ﻣﻦ ﺗﻌﺮﺽ ﻧﻮﻉ ﺍﻟﻄﲑ
ﻭﻣﻦ ﺻﻔﺔ ﺍﻧﺪﻓﺎﻋﻪ ﺃﻭ ﳎﻴﺌﻪ ،ﰒ ﺃﻃﻠﻖ ﻋﻠﻰ ﻛﻞ ﺣﺪﺙ ﻳﺘﻮﻫﻢ ﻣﻨﻪ ﺃﺣﺪ ﺃﻧﻪ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﰲ
ﳊﺎﻕ ﺷﺮ ﺑﻪ؛ ﻓﺼﺎﺭ ﻣﺮﺍﺩﻓﹰﺎ ﻟﻠﺘﺸﺎﺅﻡ.
ﻭﰲ ﺍﳊﺪﻳﺚ= :ﻻ ﻋﺪﻭﻯ ﻭﻻ ﻃﲑﺓ ﻭﺇﳕﺎ ﺍﻟﻄﲑﺓ ﻋﻠﻰ ﻣﻦ ﺗﻄﲑ.+
ﻭﺬﺍ ﺍﳌﻌﲎ ﺃﻃﻠﻖ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﺃﻱ ﻗﺎﻟﻮﺍ ﺇﻧﺎ ﺗﺸﺎﺀﻣﻨﺎ ﺑﻜﻢ.
ﻭﻣﻌﲎِ] :ﺑﻜﹸﻢ[ ﺑﺪﻋﻮﺗﻜﻢ ،ﻭﻟﻴﺴﻮﺍ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﺍﻟﻘﺮﻳﺔ ﺣﻞ ﺎ ﺣﺎﺩﺙ ﺳﻮﺀ ﻳﻌﻢ ﺍﻟﻨﺎﺱ
ﻛﻠﻬﻢ ﻣﻦ ﻗﺤﻂ ﺃﻭ ﻭﺑﺎﺀ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﺮ ﺍﻟﻌﺎﻡ ﻣﻘﺎﺭﻥ ﳊﻠﻮﻝ ﺍﻟﺮﺳﻞ ﺃﻭ ﻟﺪﻋﻮﻢ.
ﻭﻗﺪ ﺟﻮﺯﻩ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ،ﻭﺇﳕﺎ ﻣﻌﲎ ﺫﻟﻚ :ﺃﻥ ﺃﺣﺪﹰﺍ ﻻ ﳜﻠﻮ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻣﻦ ﺃﻥ ﻳﻨﺎﻟﻪ
ﻣﻜﺮﻭﻩ.
- ٣١ﺍﻟﺘﻔﺴﲑ ﺍﳊﺪﻳﺚ ﻟﺪﺭﻭﺯﺓ (٢٦ / ٣) -
- ٣٢ﺍﻟﺘﻔﺴﲑ ﺍﳊﺪﻳﺚ ﻟﺪﺭﻭﺯﺓ (٢٨ / ٣) -
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ﻭﻣﻦ ﻋﺎﺩﺓ ﺃﺻﺤﺎﺏ ﺍﻷﻭﻫﺎﻡ ﺍﻟﺴﺨﻴﻔﺔ ،ﻭﺍﻟﻌﻘﻮﻝ ﺍﳌﺄﻓﻮﻧﺔ ﺃﻥ ﻳﺴﻨﺪﻭﺍ ﺍﻷﺣﺪﺍﺙ ﺇﱃ
ﻣﻘﺎﺭﻧﺘﻬﺎ ﺩﻭﻥ ﻣﻌﺮﻓﺔ ﺃﺳﺒﺎﺎ ﰒ ﺃﻥ ﻳﺘﺨﲑﻭﺍ ﰲ ﺗﻌﻴﲔ ﻣﻘﺎﺭﻧﺎﺕ ﺍﻟﺸﺆﻡ ﺃﻣﻮﺭﹰﺍ ﻻ ﺗﻼﺋﻢ
ﺷﻬﻮﺍﻢ ﻭﻣﺎ ﻳﻨﻔﺮﻭﻥ ﻣﻨﻪ ،ﻭﺃﻥ ﻳﻌﻴﻨﻮﺍ ﻣﻦ ﺍﳌﻘﺎﺭﻧﺎﺕ ﻟﻠﺘﻴﻤﻦ ﻣﺎ ﻳﺮﻏﺒﻮﻥ ﻓﻴﻪ ،ﻭﺗﻘﺒﻠﻪ
ﻃﺒﺎﻋﻬﻢ ﻳﻐﺎﻟﻄﻮﻥ ﺑﺬﻟﻚ ﺃﻧﻔﺴﻬﻢ ﺷﺄﻥ ﺃﻫﻞ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻀﻌﻴﻔﺔ؛ ﻓﻤﺮﺟﻊ ﺍﻟﻌﻠﻞ ﻛﻠﻬﺎ ﻟﺪﻳﻬﻢ
ﺇﱃ ﺃﺣﻮﺍﻝ ﻧﻔﻮﺳﻬﻢ ﻭﺭﻏﺎﺋﺒﻬﻢ ﻛﻤﺎ ﺣﻜﻰ ﺍﷲ _ﺗﻌﺎﱃ_ ﻋﻦ ﻗﻮﻡ ﻓﺮﻋﻮﻥ] :ﹶﻓِﺈﺫﹶﺍ ﺟﺎ َﺀﺗ ﻬ ﻢ
ﺼﺒ ﻬ ﻢ ﺳﻴﹶﺌ ﹲﺔ ﻳ ﱠﻄﻴﺮﻭﺍ ِﺑﻤﻮﺳﻰ ﻭ ﻣ ﻦ ﻣ ﻌ ﻪ[ ﻭﺣﻜﻰ ﻋﻦ ﻣﺸﺮﻛﻲ
ﺴﻨ ﹸﺔ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟﻨﺎ ﻫ ِﺬ ِﻩ ﻭِﺇ ﹾﻥ ﺗ ِ
ﺤﺍﹾﻟ
ﺼﺒ ﻬ ﻢ ﺳﻴﹶﺌ ﹲﺔ ﻳﻘﹸﻮﹸﻟﻮﺍ ﻫ ِﺬ ِﻩ ِﻣ ﻦ ِﻋﻨ ِﺪ ﻙ[.
ﻣﻜﺔ ] :ﻭِﺇ ﹾﻥ ﺗ ِ
ﺕ ﻭﺍﺧﺘﻼﻓﹰﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺭﺍﺩﻭﺍ ﺑﺎﻟﺸﺆﻡ ﺃﻥ ﺩﻋﻮﻢ ﺃﺣﺪﺛﺖ ﻣﺸﺎﺟﺮﺍ ٍ
ﺙ ﻣﻜﺮﻭﻩ ﻳﺼﻴﺐ ﺃﺣﺪﻫﻢ ﺑﺄﻧﻪ ﻣﻦ ﻓﻠﻤﺎ ﲤﺎﻷﺕ ﻧﻔﻮﺱ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻋﻠﻰ ﺃﻥ ﺗﻌﻠﻴﻞ ﻛ ﱢﻞ ﺣﺪ ٍ
ﺟﺮﺍﺀ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﺍﺗﻔﻘﺖ ﻛﻠﻤﺘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﺎﻟﻮﺍِ] :ﺇﻧﺎ ﺗ ﹶﻄﻴ ﺮﻧﺎ ِﺑ ﹸﻜ ﻢ[ ﺃﻱ ﻳﻘﻮﳍﺎ
ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ،ﺃﻭ ﺍﳉﻤﻊ ،ﻓﻴﻮﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﲨﻴﻊ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ.
ﰒ ﺍﻧﺘﻘﻠﻮﺍ ﺇﱃ ﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻻﻧﺘﻬﺎﺀ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻓﻘﺎﻟﻮﺍ] :ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ
ﺴ ِﺮﻓﹸﻮ ﹶﻥ ﺏ ﹶﺃﻟِﻴ ﻢ[ ]ﻗﹶﺎﻟﹸﻮﺍ ﻃﹶﺎِﺋ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ ﹶﺃِﺋ ﻦ ﹸﺫ ﱢﻛ ﺮﺗ ﻢ ﺑ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﹶﺍ
ﻭﹶﻟﻴ ﻤ
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ﺣﻜﻲ ﻗﻮﻝ ﺍﻟﺮﺳﻞ ﲟﺎ ﻳﺮﺍﺩﻓﻪ ﻭﻳﺆﺩﻱ ﻣﻌﻨﺎﻩ ﺑﺄﺳﻠﻮﺏ ﻋﺮﰊ؛ ﺗﻌﺮﻳﻀﹰﺎ ﺑﺄﻫﻞ ﺍﻟﺸﺮﻙ ﻣﻦ
ﻼ ﳍﻢ ،ﻓﺎﻟﺮﺳﻞ ﱂ ﻳﺬﻛﺮﻭﺍ ﻣﺎﺩﺓ ﺍﻟ ﱢﻄﻴﺮﺓ ﻭﺍﻟ ﹶﻄﻴﺮ ،ﻭﺇﳕﺎ ﺃﺗﻮﺍ
ﺿ ِﺮﺑﺖ ﺍﻟﻘﺮﻳﺔ ﻣﺜ ﹰ
ﻗﺮﻳﺶ ﺍﻟﺬﻳﻦ
ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺷﺆﻡ ﺍﻟﻘﻮﻡ ﻣﺘﺼﻞ ﺑﺬﻭﺍﻢ ﻻ ﺟﺎ ٍﺀ ﻣﻦ ﺍﳌﺮﺳﻠﲔ ﺇﻟﻴﻬﻢ؛ ﻓﺤﻜﻲ ﲟﺎ ﻳﻮﺍﻓﻘﻪ
ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ؛ ﺗﻌﺮﻳﻀﹰﺎ ﲟﺸﺮﻛﻲ ﻣﻜﺔ.
ﻭﻫﺬﺍ ﲟﱰﻟﺔ ﺍﻟﺘﺠﺮﻳﺪ ﻟﻀﺮﺏ ﺍﳌﺜﻞ ﳍﻢ ﺑﺄﻥ ﻟﻮﺣﻆ ﰲ ﺣﻜﺎﻳﺔ ﺍﻟﻘﺼﺔ ﻣﺎ ﻫﻮ ﻣﻦ ﺷﺆﻭﻥ
ﺍﳌﺸﺒﻬﲔ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻘﺼﺔ.
ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻄﲑﺓ ﲟﻌﲎ ﺍﻟﺸﺆﻡ ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﺳﻢ ﺍﻟﻄﲑ ﻟﻮﺣﻆ ﻓﻴﻬﺎ ﻣﺎﺩﺓ ﺍﻻﺷﺘﻘﺎﻕ.
ﻭﻗﺪ ﺟﺎﺀ ﺇﻃﻼﻕ ﺍﻟﻄﺎﺋﺮ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺸﺆﻡ ﰲ ﻗﻮﻟﻪ _ﺗﻌﺎﱃ_ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ] :ﺃﹶﻻ ِﺇﻧﻤﺎ
ﻃﹶﺎِﺋ ﺮ ﻫ ﻢ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ[ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﳌﺸﺎﻛﻠﺔ.
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ﻭﻣﻌﲎ] :ﻃﹶﺎِﺋ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ[ :ﺍﻟﻄﺎﺋﺮ ﺍﻟﺬﻱ ﺗﻨﺴﺒﻮﻥ ﺇﻟﻴﻪ ﺍﻟﺸﺆﻡ ﻫﻮ ﻣﻌﻜﻢ ،ﺃﻱ ﰲ ﻧﻔﻮﺳﻜﻢ،
ﺃﺭﺍﺩﻭﺍ ﺃﻧﻜﻢ ﻟﻮ ﺗﺪﺑﺮﰎ ﻟﻮﺟﺪﰎ ﺃﻥ ﺳﺒﺐ ﻣﺎ ﲰﻴﺘﻤﻮﻩ ﺷﺆﻣﹰﺎ ﻫﻮ ﻛﻔﺮﻛﻢ ،ﻭﺳﻮﺀ ﺳ ﻤﻌِﻜﻢ
ﻟﻠﻤﻮﺍﻋﻆ؛ ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻤﻌﻮﺍ ﺃﺣﺴﻦ ﺍﻟﻘﻮﻝ ﺍﺗﺒﻌﻮﻩ ،ﻭﱂ ﻳﻌﺘﺪﻭﺍ ﻋﻠﻴﻜﻢ ،ﻭﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺁﺛﺮﰎ
ﺍﻟﻔﺘﻨﺔ ،ﻭﺃﺳﻌﺮﰎ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻹﺣﻦ؛ ﻓﻼ ﺟﺮﻡ ﺃﻧﺘﻢ ﺳﺒﺐ ﺳﻮﺀ ﳊﺎﻟﺔ ﺍﻟﱵ ﺣﺪﺛﺖ ﰲ ﺍﳌﺪﻳﻨﺔ.
ﻭﻗﺎﻝ ﺗﻌﻘﻴﺒﺎ ﻋﻠﻰ ﻗﺼﺔ ﺍﻟﺮﺟﻞ :
ﻋﻄﻒ ﻋﻠﻰ ﻗﺼﺔ ﺍﻟﺘﺤﺎﻭﺭ ﺍﳉﺎﺭﻱ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻭﺍﻟﺮﺳﻞ ﺍﻟﺜﻼﺛﺔ ﻟﺒﻴﺎﻥ ﺍﻟﺒﻮﻥ ﺑﲔ
ﺣﺎﻝ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻭﺣﺎﻝ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻣﻨﻬﻢ ﺍﻟﺬﻱ ﻭﻋﻈﻬﻢ ﲟﻮﻋﻈﺔ ﺑﺎﻟﻐﺔ
ﻭﻫﻮ ﻣﻦ ﻧﻔﺮ ﻗﻠﻴﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ.
ﻓﻠﻚ ﺃﻥ ﲡﻌﻞ ﲨﻠﺔ ] :ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ[ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﲨﻠﺔ] :ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ[
ﻭﻟﻚ ﺃﻥ ﲡﻌﻠﻬﺎ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﲨﻠﺔ ] :ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ِﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ[.
ﺏ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ[ ﻋﱪ ﻋﻨﻬﺎ ﻫﻨﺎ ﺻﺤﺎ
ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﺪﻳﻨﺔ ﻫﻨﺎ ﻧﻔﺲ ﺍﻟﻘﺮﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ] :ﹶﺃ
ﺑﺎﳌﺪﻳﻨﺔ؛ ﺗﻔﺘﻨﺎﹰ ،ﻓﻴﻜﻮﻥ )ﺃﻗﺼﻰ( ﺻﻔﺔ ﶈﺬﻭﻑ ﻫﻮ ﺍﳌﻀﺎﻑ ﰲ ﺍﳌﻌﲎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ.
ﻭﺍﻟﺘﻘﺪﻳﺮ :ﻣﻦ ﺑﻌﻴﺪ ﺍﳌﺪﻳﻨﺔ ،ﺃﻱ ﻃﺮﻑ ﺍﳌﺪﻳﻨﺔ ،ﻭﻓﺎﺋﺪﺓ ﺫﻛﺮ ﺃﻧﻪ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ
ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻇﻬﺮ ﰲ ﺃﻫﻞ ﺭﺑﺾ ﺍﳌﺪﻳﻨﺔ ﻗﺒﻞ ﻇﻬﻮﺭﻩ ﰲ ﻗﻠﺐ ﺍﳌﺪﻳﻨﺔ؛ ﻷﻥ
ﻗﻠﺐ ﺍﳌﺪﻳﻨﺔ ﻫﻮ ﻣﺴﻜﻦ ﺣﻜﺎﻣﻬﺎ ﻭﺃﺣﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ ﻭﻫﻢ ﺃﺑﻌﺪ ﻣﻦ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﻨﻈﺮ ﰲ ﺻﺤﺔ
ﻣﺎ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻴﻬﻢ ﺍﻟﺮﺳﻞ ،ﻭﻋﺎﻣﺔ ﺳﻜﺎﺎ ﺗﺒﻊ ﻟﻌﻈﻤﺎﺋﻬﺎ؛ ﻟﺘﻌﻠﻘﻬﻢ ﻢ ،ﻭﺧﺸﻴﺘﻬﻢ ﺑﺄﺳﻬﻢ
ﲞﻼﻑ ﺳﻜﺎﻥ ﺃﻃﺮﺍﻑ ﺍﳌﺪﻳﻨﺔ ﻓﻬﻢ ﺃﻗﺮﺏ ﺇﱃ ﺍﻻﺳﺘﻘﻼﻝ ﺑﺎﻟﻨﻈﺮ ﻭﻗﻠﺔ ﺍﻛﺘﺮﺍﺙ ﺑﺎﻵﺧﺮﻳﻦ؛
ﻷﻥ ﺳﻜﺎﻥ ﺍﻷﻃﺮﺍﻑ ﻏﺎﻟﺒﻬﻢ ﻋﻤﻠﺔ ﺃﻧﻔﺴﻬﻢ ﻟﻘﺮﻢ ﻣﻦ ﺍﻟﺒﺪﻭ.
ﻭﺬﺍ ﻳﻈﻬﺮ ﻭﺟﻪ ﺗﻘﺪﱘِ ] :ﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍ ﹶﳌ ِﺪﻳﻨ ِﺔ[ ﻋﻠﻰ ] ﺭ ﺟ ﹲﻞ[ ﻟﻼﻫﺘﻤﺎﻡ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺃﻫﻞ
ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ.
ﻭﺃﻧﻪ ﻗﺪ ﻳﻮﺟﺪ ﺍﳋﲑ ﰲ ﺍﻷﻃﺮﺍﻑ ﻣﺎ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﻮﺳﻂ ،ﻭﺃﻥ ﺍﻹﳝﺎﻥ ﻳﺴﺒﻖ ﺇﻟﻴﻪ
ﺍﻟﻀﻌﻔﺎﺀ؛ ﻷﻢ ﻻ ﻳﺼﺪﻫﻢ ﻋﻦ ﺍﳊﻖ ﻣﺎ ﻓﻴﻪ ﺃﻫﻞ ﺍﻟﺴﻴﺎﺩﺓ ﻣﻦ ﺗﺮﻑ ﻭﻋﻈﻤﺔ؛ ﺇﺫ ﺍﳌﻌﺘﺎﺩ ﺃﻢ
ﻳﺴﻜﻨﻮﻥ ﻭﺳﻂ ﺍﳌﺪﻳﻨﺔ ،ﻗﺎﻝ ﺃﺑﻮ ﲤﺎﻡ:
ﻂ ﺍﶈﻤ ﻲ ﻓﺎﺗﺼﻠﺖ ...ﺎ ﺍﳊﻮﺍﺩﺙ ﺣﱴ ﺃﺻﺒﺤﺖ ﻃﺮﻓﺎ
ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﻮﺳ ﹶ
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ﺴﻌﻰ[ ﻓﺠﺎﺀ
ﻭﺃﻣﺎ ﻗﻮﻟﻪ _ﺗﻌﺎﱃ_ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ] :ﻭﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻳ
ﺍﻟﻨﻈﻢ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﺻﻠﻲ؛ ﺇﺫ ﻻ ﺩﺍﻋﻲ ﺇﱃ ﺍﻟﺘﻘﺪﱘ؛ ﺇﺫ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻧﺎﺻﺤﹰﺎ ﻭﱂ
ﻳﻜﻦ ﺩﺍﻋﻴﹰﺎ ﻟﻺﳝﺎﻥ.
ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻬﺬﺍ ﺍﻟﺮﺟﻞ ﻏﲑ ﻣﺬﻛﻮﺭ ﰲ ﺳﻔﺮ ﺃﻋﻤﺎﻝ ﺍﻟﺮﺳﻞ ،ﻭﻫﻮ ﳑﺎ ﺍﻣﺘﺎﺯ ﺍﻟﻘﺮﺁﻥ
ﺑﺎﻹﻋﻼﻡ ﺑﻪ.
ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺟﺪ ﺃﻥ ﺍﲰﻪ ﺣﺒﻴﺐ ﺑﻦ ﻣﺮﺓ ،ﻗﻴﻞ :ﻛﺎﻥ ﳒﺎﺭﺍﹰ ،ﻭﻗﻴﻞ ﻏﲑ
ﺫﻟﻚ؛ ﻓﻠﻤﺎ ﺃﺷﺮﻑ ﺍﻟﺮﺳﻞ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺭﺁﻫﻢ ﻭﺭﺃﻯ ﻣﻌﺠﺰﺓ ﳍﻢ ﺃﻭ ﻛﺮﺍﻣﺔ ﻓﺂﻣﻦ .ﻭﻗﻴﻞ:
ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﻣﻦ ﻗﺒﻞ.
ﻒ ﺍﻟﺮﺟ ِﻞ ﺑﺎﻟﺴﻌﻲ ﻳﻔﻴﺪ ﺃﻧﻪ ﺟﺎﺀ ﻣﺴﺮﻋﺎﹰ ،ﻭﺃﻧﻪ ﺑﻠﻐﻪ ﻫ ﻢ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺑﺮﺟﻢ ﺍﻟﺮﺳﻞ ﺃﻭ
ﺻ
ﻭ ﻭ
ﺗﻌﺬﻳﺒﻬﻢ؛ ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﻨﺼﺤﻬﻢ؛ ﺧﺸﻴ ﹰﺔ ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﺍﻟﺮﺳﻞ.
ﻭﻫﺬﺍ ﺛﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻳﻔﻴﺪ ﺃﻧﻪ ﳑﻦ ﻳﻘﺘﺪﻯ ﺑﻪ ﰲ ﺍﻹﺳﺮﺍﻉ ﺇﱃ ﺗﻐﻴﲑ ﺍﳌﻨﻜﺮ.
ﻭﲨﻠﺔ] :ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ[ ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﻣﻦ ﲨﻠﺔ] :ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ[ ﻷﻥ ﳎﻴﺌﻪ ﳌﺎ ﻛﺎﻥ ﳍﺬﺍ ﺍﻟﻐﺮﺽ
ﻛﺎﻥ ﳑﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺍﻲﺀ ﺍﳌﺬﻛﻮﺭ.
ﻭﺍﻓﺘﺘﺎﺡ ﺧﻄﺎﺑﻪ ﺇﻳﺎﻫﻢ ﺑﻨﺪﺍﺋﻬﻢ ﺑﻮﺻﻒ ﺍﻟﻘﻮﻣﻴﺔ ﻟﻪ ﻗﺼﺪ ﻣﻨﻪ ﺃﻥ ﰲ ﻛﻼﻣﻪ ﺍﻹﳝﺎﺀ ﺇﱃ ﺃﻥ ﻣﺎ
ﺳﻴﺨﺎﻃﺒﻬﻢ ﺑﻪ ﻫﻮ ﳏﺾ ﻧﺼﻴﺤﺔ؛ ﻷﻧﻪ ﳛﺐ ﻟﻘﻮﻣﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ.
ﻉ :ﺍﻻﻣﺘﺜﺎﻝﹸ ،ﺍ ﺳﺘ ِﻌﻴﺮ ﻟﻪ ﺍﻻﺗﺒﺎﻉ؛ ﺗﺸﺒﻴﻬﹰﺎ ﻟﻶﺧﺬ ﺑﺮﺃﻱ ﻏﲑﻩ ﺑﺎﳌﺘﺒﻊ ﻟﻪ ﰲ ﺳﲑﻩ.ﻭﺍﻻﺗﺒﺎ
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ﲔ[ ﻟﻠﻌﻬﺪ" . ﻭﺍﻟﺘﻌﺮﻳﻒ ﰲ ]ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﻭﻗﺎﻝ ﺍﻟﺸﻨﻘﻴﻄﻲ ﻋﻨﺪ ﺁﻳﺔ ﺍﺗﺒﻌﻮﺍ ﻣﻦ ﻻ ﻳﺴﺄﻟﻜﻢ ﺃﺟﺮﺍ :
" ﻭﻳﺆﺧﺬ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ :ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺃﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻏﲑﻫﻢ
ﺃﻥ ﻳﺒﺬﻟﻮﺍ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﳎﺎﻧﹰﺎ ﻣﻦ ﻏﲑ ﺃﺧﺬ ﻋﻮﺽ ﺫﻟﻚ ،ﻭﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﺧﺬ
ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ .
ﻭﻳﻌﺘﻀﺪ ﺫﻟﻚ ﺑﺄﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﳓﻮﻩ ﻭﺫﻛﺮ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﻏﺎﻟﺒﻬﺎ ﺿﻌﺎﻑ ،ﰒ ﻗﺎﻝ :
ﻓﻬﺬﻩ ﺍﻷﺩﻟﺔ ﻭﳓﻮﺍ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ ﻻ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻬﺎ
- ٣٣ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮﺭ (٩٧ / ١٢) -ﻓﻤﺎ ﺑﻌﺪﻫﺎ
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ﻭﳑﻦ ﻗﺎﻝ ﺬﺍ :ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ،ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻗﻴﺲ
ﻭﻋﻄﺎﺀ .
ﻭﻛﺮﻩ ﺍﻟﺰﻫﺮﻱ ﻭﺇﺳﺤﺎﻕ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺄﺟﺮ .
ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻘﻴﻖ :ﻫﺬﻩ ﺍﻟﺮﻏﻒ ﺍﻟﱵ ﻳﺄﺧﺬﻫﺎ ﺍﳌﻌﻠﻤﻮﻥ ﻣﻦ ﺍﻟﺴﺤﺖ .
ﻭﳑﻦ ﻛﺮﻩ ﺃﺟﺮﺓ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻊ ﺍﻟﺸﺮﻁ :ﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺳﺮﻳﻦ ،ﻭﻃﺎﻭﺱ ،ﻭﺍﻟﺸﻌﱯ ،
ﻭﺍﻟﻨﺨﻌﻲ .ﻗﺎﻟﻪ ﰲ ﺍﳌﻐﲏ .ﻭﻗﺎﻝ :ﺇﻥ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺟﻮﺍﺯ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻣﺎ ﺃﻋﻄﻴﻪ
ﻣﻦ ﻏﲑ ﺷﺮﻁ .
ﻭﺫﻫﺐ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﺟﻮﺍﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ،
ﻭﺍﻟﺸﺎﻓﻌﻲ .
ﻭﳑﻦ ﺭﺧﺺ ﰲ ﺃﺟﻮﺭ ﺍﳌﻌﻠﻤﲔ :ﺃﺑﻮ ﻗﻼﺑﺔ ،ﻭﺃﺑﻮ ﺛﻮﺭ ،ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ .
ﻭﻧﻘﻞ ﺃﺑﻮ ﻃﺎﻟﺐ ﻋﻦ ﺃﲪﺪ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﺘﻌﻠﻴﻢ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﻳﺘﻮﻛﻞ ﳍﺆﻻﺀ ﺍﻟﺴﻼﻃﲔ ،
ﻭﻣﻦ ﺃﻥ ﻳﺘﻮﻛﻞ ﻟﺮﺟﻞ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﰲ ﺿﻴﻌﺔ ،ﻭﻣﻦ ﺃﻥ ﻳﺴﺘﺪﻳﻦ ﻭﻳﺘﺠﺮ ﻟﻌﻠﻪ ﻻ ﻳﻘﺪﺭ
ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ ﻓﻴﻠﻘﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻣﺎﻧﺎﺕ ﺍﻟﻨﺎﺱ ،ﺍﻟﺘﻌﻠﻴﻢ ﺃﺣﺐ ﺇﱄ .
ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻨﻌﻪ ﻣﻨﻪ ﰲ ﻣﻮﺿﻊ ﻣﻨﻌﻪ ﻟﻠﻜﺮﺍﻫﺔ ﻻ ﻟﻠﺘﺤﺮﱘ .ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ
ﺍﳌﻐﲏ .
ﻭﺍﺣﺘﺞ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﺩﻟﺔ ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﲑﳘﺎ ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ
ﺍﻟﺴﺎﻋﺪﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻚ ﺃﻥ ﺍﻟﻨﱯ ﺟﺎﺀﺗﻪ ﺍﻣﺮﺃﺓ ﻓﻘﺎﻟﺖ :ﻳﺎﺭﺳﻮﻝ ﺍﷲ ،ﺇﱐ ﻗﺪ
ﻼ ،ﻓﻘﺎﻡ ﺭﺟﻞ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺯﻭﺟﻨﻴﻬﺎ
ﻭﻫﺒﺖ ﻧﻔﺴﻲ ﻟﻚ ،ﻓﻘﺎﻣﺖ ﻗﻴﺎﻣﹰﺎ ﻃﻮﻳ ﹰ
ﺇﻥ ﱂ ﻳﻜﻦ ﻟﻚ ﺣﺎﺟﺔ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » ﻫﻞ ﻋﻨﺪﻙ ﻣﻦ ﺷﻲﺀ ﺗﺼﺪﻗﻬﺎ ﺇﻳﺎﻩ؟ «
ﻗﺎﻝ ﻧﻌﻢ ،ﺳﻮﺭﺓ ﻛﺬﺍ ﻭﻛﺬﺍ ﻳﺴﻤﻴﻬﺎ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ » :ﻗﺪ ﺯﻭﺟﺘﻜﻬﺎ ﲟﺎ ﻣﻌﻚ ﻣﻦ
ﺍﻟﻘﺮﺁﻥ « ﻭﰲ ﺭﻭﺍﻳﺔ » ﻗﺪ ﻣﻠﻜﺘﻜﻬﺎ ﲟﺎ ﻣﻌﻚ ﻣﻦ ﺍﻟﻘﺮﺁﻥ « ﻓﻘﺎﻟﻮﺍ :ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺃﺑﺎﺡ ﻟﻪ
ﺍﻟﻨﱯ ﺃﻥ ﳚﻌﻞ ﺗﻌﻠﻴﻤﻪ ﺑﻌﺾ ﺍﻟﻘﺮﺁﻥ ﳍﺬﻩ ﺍﳌﺮﺃﺓ ﻋﻮﺿﹰﺎ ﻋﻦ ﺻﺪﺍﻗﻬﺎ .ﻭﻫﻮ ﺻﺮﻳﺢ ﰲ ﺃﻥ
ﺍﻟﻌﻮﺽ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺟﺎﺋﺰ .ﻭﻣﺎ ﺭﺩ ﺑﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﺳﺘﺪﻻﻝ ﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ
ﺃﻧﻪ ﺯﻭﺟﻪ ﺇﻳﺎﻫﺎ ﺑﻐﲑ ﺻﺪﺍﻕ ﺇﻛﺮﺍﻣﹰﺎ ﻟﻪ ﳊﻔﻈﻪ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﱂ ﳚﻌﻞ
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ﺍﻟﺘﻌﻠﻴﻢ ﺻﺪﺍﻗﹰﺎ ﳍﺎ -ﻣﺮﺩﻭﺩ ﲟﺎ ﺛﺒﺖ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻧﻪ ﺃﻧﻪ
ﻗﺎﻝ » :ﺍﻧﻄﻠﻖ ﻓﻘﺪ ﺯﻭﺟﺘﻜﻬﺎ ﻓﻌﻠﻤﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ « ﻭﰲ ﺭﻭﺍﻳﺔ ﻷﰊ ﺩﺍﻭﺩ » ﻋﻠﻤﻬﺎ
ﻋﺸﺮﻳﻦ ﺁﻳﺔ ﻭﻫﻲ ﺍﻣﺮﺃﺗﻚ «
ﻭﺍﺣﺘﺠﻮﺍ ﺃﻳﻀﹰﺎ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺍﻟﺜﺎﺑﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ » :
ﺇﻥ ﺃﺣﻖ ﻣﺎ ﺃﺧﺬﰎ ﻋﻠﻴﻪ ﺃﺟﺮﹰﺍ ﻛﺘﺎﺏ ﺍﷲ « ﻗﺎﻟﻮﺍ :ﺍﳊﺪﻳﺚ ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺭﺩﹰﺍ ﰲ ﺍﳉﻌﻞ ﻋﻠﻰ
ﺍﻟﺮﻗﻴﺎ ﺑﻜﺘﺎﺏ ﺍﷲ ﻓﺎﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻷﻟﻔﺎﻅ ﻻ ﲞﺼﻮﺹ ﺍﻷﺳﺒﺎﺏ .ﻭﺍﺣﺘﻤﺎﻝ ﺍﻟﻔﺮﻕ ﺑﲔ
ﺍﳉﻌﻞ ﻋﻠﻰ ﺍﻟﺮﻗﻴﺔ ﻭﺑﲔ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻇﺎﻫﺮ .
ﻗﺎﻝ ﻣﻘﻴﺪﺓ -ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ : -ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ،ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﺗﺪﻋﻪ
ﺍﳊﺎﺟﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻓﺎﻷﻭﱃ ﻟﻪ ﺃﻻ ﻳﺄﺧﺬ ﻋﻮﺿﹰﺎ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻟﻌﻘﺎﺋﺪ ،ﻭﺍﳊﻼﻝ
ﻭﺍﳊﺮﺍﻡ ﻟﻸﺩﻟﺔ ﺍﳌﺎﺿﻴﺔ .ﻭﺇﻥ ﺩﻋﺘﻪ ﺍﳊﺎﺟﺔ ﺃﺧﺬ ﺑﻘﺪﺭ ﺍﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺑﻴﺖ ﻣﺎﻝ ﺍﳌﺴﻠﻤﲔ .
ﻷﻥ ﺍﻟﻈﺎﻫﺮﺃﻥ ﺍﳌﺄﺧﻮﺫ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻻ ﻣﻦ ﻗﺒﻴﻞ
ﺍﻷﺟﺮﺓ .
ﻭﺍﻷﻭﱃ ﳌﻦ ﺃﻏﻨﺎﻩ ﺍﷲ ﺃﻥ ﻳﺘﻌﻔﻒ ﻋﻦ ﺃﺧﺬ ﺷﻲﺀ ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻟﻠﻘﺮﺁﻥ ﻭﺍﻟﻌﻘﺎﺋﺪ
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ﻭﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ .ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ".
ﻭﻗﺎﻝ ﺍﻟﺸﻨﻘﻴﻄﻲ :
"ﻭﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﻋﺪﻡ ﻓﺎﺋﺪﺓ ﺍﳌﻌﺒﻮﺩﺍﺕ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺟﺎﺀ ﻣﻮﺿﺤﹰﺎ ﰲ
ﺁﻳﺎﺕ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ :ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﹶﻟﺌِﻦ ﺳﹶﺄﹾﻟﺘ ﻬ ﻢ ﻣ ﻦ ﺧﹶﻠ ﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ
ﻀ ﺮ ﻫ ﹾﻞ ﻫ ﻦ
ﻭﺍﻷﺭﺽ ﹶﻟﻴﻘﹸﻮﹸﻟ ﻦ ﺍﷲ ﹸﻗ ﹾﻞ ﹶﺃﹶﻓ ﺮﹶﺃﻳﺘﻢ ﻣﺎ ﺗ ﺪﻋﻮ ﹶﻥ ﻣِﻦ ﺩﻭ ِﻥ ﺍﷲ ِﺇ ﹾﻥ ﹶﺃﺭﺍ ﺩِﻧ ﻲ ﺍﷲ ِﺑ
ﺴِﺒ ﻲ ﺍﷲ ﻋﹶﻠﻴ ِﻪ ﻳﺘ ﻮ ﱠﻛ ﹸﻞ
ﺕ ﺭ ﺣ ﻤِﺘ ِﻪ ﹸﻗ ﹾﻞ ﺣ
ﺴﻜﹶﺎ
ﺿ ﺮ ِﻩ ﹶﺃ ﻭ ﹶﺃﺭﺍ ﺩﻧِﻲ ِﺑ ﺮ ﺣ ﻤ ٍﺔ ﻫ ﹾﻞ ﻫ ﻦ ﻣ ﻤ ِ
ﺕ ﻛﹶﺎ ِﺷﻔﹶﺎ
ﻼﺍﳌﺘﻮﻛﻠﻮﻥ { ] ﺍﻟﺰﻣﺮ [ ٣٨ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ِﻞ ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ ﺯ ﻋ ﻤﺘﻢ ﻣﻦ ﺩﻭِﻧ ِﻪ ﹶﻓ ﹶ
ﻼ { ] ﺍﻹﺳﺮﺍﺀ [ ٥٦ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ِﻞ ﺤﻮِﻳ ﹰﻒ ﺍﻟﻀﺮ ﻋﻨ ﹸﻜ ﻢ ﻭ ﹶﻻ ﺗ ﺸ ﻳ ﻤِﻠﻜﹸﻮ ﹶﻥ ﹶﻛ
ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ ﺯ ﻋ ﻤﺘ ﻢ ﻣﻦ ﺩﻭ ِﻥ ﺍﷲ ﹶﻻ ﻳ ﻤﻠِﻜﹸﻮ ﹶﻥ ِﻣﹸﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ﺭ ٍﺓ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﹶﻻ ﻓِﻲ ﺍﻷﺭﺽ
{ ] ﺳﺒﺄ [ ٢٢ :ﺍﻵﻳﺔ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻫﺆﻻﺀ ﺷ ﹶﻔ ﻌﺎ ﺅﻧﺎ ﻋِﻨ ﺪ ﺍﷲ ﹸﻗ ﹾﻞ ﹶﺃﺗﻨﺒﺌﹸﻮ ﹶﻥ
- ٣٤ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ (٢٨٨ / ٢) -
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ﺸ ِﺮﻛﹸﻮ ﹶﻥ { ] ﻳﻮﻧﺲ
ﺍﷲ ِﺑﻤﺎ ﹶﻻ ﻳ ﻌﹶﻠ ﻢ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﹶﻻ ﻓِﻲ ﺍﻷﺭﺽ ﺳﺒﺤﺎﻧ ﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳ
ﺖ
ﻀ ﺮ ﻙ ﹶﻓﺈِﻥ ﹶﻓ ﻌ ﹾﻠ
ﻚ ﻭ ﹶﻻ ﻳ
ﻉ ﻣِﻦ ﺩﻭﻥِ ﺍﷲ ﻣﺎ ﹶﻻ ﻳﻨ ﹶﻔ ﻌ
[ ١٨ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭ ﹶﻻ ﺗ ﺪ
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ﻚ ﺇِﺫﹰﺍ ﻣ ﻦ ﺍﻟﻈﺎﳌﲔ { ] ﻳﻮﻧﺲ ، [ ١٠٦ :ﻭﺍﻵﻳﺎﺕ ﲟﺜﻞ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﻌﻠﻮﻣﺔ " . ﹶﻓِﺈﻧ
ﻭﻗﺎﻝ ﺍﻟﺸﻨﻘﻴﻄﻲ :
"ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ } :ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ﻣﻦ ﺭﺳﻮ ٍﻝ { ﻧﺺ ﺻﺮﻳﺢ ﰲ ﺗﻜﺬﻳﺐ
ﺍﻷﻣﻢ ﳉﻤﻴﻊ ﺍﻟﺮﺳﻞ ﳌﺎ ﺗﻘﺮﺭ ﰲ ﺍﻷﺻﻮﻝ ،ﻣﻦ ﺃﻥ ﺍﻟﻨﻜﺮﺓ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﺇﺫﺍ ﺯﻳﺪﺕ ﻗﺒﻠﻬﺎ
» ﻣﻦ « ،ﻓﻬﻲ ﻧﺺ ﺻﺮﻳﺢ ﰲ ﻋﻤﻮﻡ ﺍﻟﻨﻔﻲ ،ﻛﻤﺎ ﻫﻮ ﻭﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ﺍﻟﺬﻱ ﺩﻟﹼﺖ ﻋﻠﻴﻪ
ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺟﺎﺀ ﻣﻮﺿﺤﹰﺎ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮ ،ﻭﺟﺎﺀ ﰲ ﺑﻌﺾ ﺇﺧﺮﺍﺝ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻋﻦ
ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ﲟﺨﺼﺺ ﻣﺘﺼﻞ ،ﻭﻫﻮﺍﻻﺳﺘﺜﻨﺎﺀ .
ﻓﻤﻦ ﺍﻵﻳﺎﺕ ﺍﳌﻮﺿﺤﺔ ﳍﺬﺍ ﺍﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﺂ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻓِﻲ ﹶﻗ ﺮﻳ ٍﺔ ﻣﻦ ﻧﺬِﻳ ٍﺮ ِﺇ ﱠﻻ ﻗﹶﺎ ﹶﻝ
ﻚ ﻣﺂﻣﺘ ﺮﻓﹸﻮﻫﺂ ِﺇﻧﺎ ِﺑﻤﺂ ﹸﺃ ﺭ ِﺳ ﹾﻠﺘ ﻢ ِﺑ ِﻪ ﻛﹶﺎِﻓﺮﻭ ﹶﻥ { ] ﺳﺒﺄ [ ٣٤ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭ ﹶﻛ ﹶﺬِﻟ
ﻚ ﻓِﻲ ﹶﻗ ﺮﻳ ٍﺔ ﻣﻦ ﻧﺬِﻳ ٍﺮ ِﺇ ﱠﻻ ﻗﹶﺎ ﹶﻝ ﻣﺘﺮﻓﹸﻮﻫﺂ ِﺇﻧﺎ ﻭ ﺟ ﺪﻧﺂ ﺁﺑﺂ َﺀﻧﺎ ﻋﻠﻰ ﹸﺃ ﻣ ٍﺔ ﻭِﺇﻧﺎ ﻋﻠﻰ
ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻣِﻦ ﹶﻗﺒِﻠ
ﺁﺛﹶﺎ ِﺭﻫِﻢ ﻣ ﹾﻘﺘﺪﻭ ﹶﻥ { ] ﺍﻟﺰﺧﺮﻑ [ ٢٣ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﺂ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻓِﻲ ﹶﻗ ﺮﻳ ٍﺔ ﻣﻦ ﻧِﺒ ﻲ ِﺇ ﱠﻻ
ﹶﺃ ﺧ ﹾﺬﻧﺎ ﹶﺃ ﻫﹶﻠﻬﺎ ﺑﺎﻟﺒﺄﺳﺂﺀ ﻭﺍﻟﻀﺮﺁﺀ { ] ﺍﻷﻋﺮﺍﻑ } [ ٩٤ :ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎ ﻫ ﻢ ﺑ ﻐﺘ ﹰﺔ ﻭ ﻫ ﻢ ﹶﻻ
ﺸ ﻌﺮﻭ ﹶﻥ { ] ﺍﻷﻋﺮﺍﻑ . [ ٩٥ :ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﰲ ﺳﻮﺭﺓ » ﹶﻗ ﺪ ﺃ ﹾﻓﹶﻠ ﺢ ﻳ
ﺍﳌ ﺆ ِﻣﻨﻮ ﹶﻥ « ،ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﺛ ﻢ ﺃﹶ ﺭ ﺳ ﹾﻠﻨﺎ ﺭ ﺳﹶﻠﻨﺎ ﺗﺘﺮﻯ ﹸﻛ ﱠﻞ ﻣﺎ ﺟﺂ َﺀ ﹸﺃ ﻣ ﹰﺔ
ﺭﺳﻮﹸﻟﻬﺎ ﹶﻛ ﱠﺬﺑﻮ ﻩ { ] ﺍﳌﺆﻣﻨﻮﻥ [ ٤٤ :ﺍﻵﻳﺔ .
ﻭﻗﺪﻣﻨﺎ ﻃﺮﻓﹰﺎ ﻣﻦ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻛﺬﻟﻚ
ﺠ ِﺮﻣِﻴﻬﺎ { ] ﺍﻷﻧﻌﺎﻡ [ ١٢٣ :ﺍﻵﻳﺔ . ﺟ ﻌ ﹾﻠﻨﺎ ﻓِﻲ ﹸﻛ ﱢﻞ ﹶﻗ ﺮﻳ ٍﺔ ﹶﺃﻛﹶﺎِﺑ ﺮ ﻣ
ﻭﺃﻣﺎ ﺍﻷﻣﺔ ﺍﻟﱵ ﺃﺧﺮﺟﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ﻓﻬﻲ ﺃﻣﺔ ﻳﻮﻧﺲ ،ﻭﺍﻵﻳﺔ ﺍﻟﱵ ﺑﻴﻨﺖ ﺫﻟﻚ ﻫﻲ
ﺸ ﹾﻔﻨﺎ
ﺲ ﹶﻟﻤﺂ ﺁ ﻣﻨﻮﹾﺍ ﹶﻛ
ﺖ ﹶﻓﻨ ﹶﻔ ﻌﻬﺂ ِﺇﳝﺎﻧﻬﺎ ِﺇ ﱠﻻ ﹶﻗ ﻮ ﻡ ﻳﻮﻧ
ﺖ ﹶﻗ ﺮﻳ ﹲﺔ ﺁ ﻣﻨ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓﹶﻠ ﻮ ﹶﻻ ﻛﹶﺎﻧ
ﲔ { ] ﻳﻮﻧﺲ . [ ٩٨ :ﻭﻗﻮﻟﻪ ﺏ ﺍﳋﺰﻱ ﻓِﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭ ﻣﺘ ﻌﻨﺎ ﻫ ﻢ ﺇﱃ ِﺣ ٍ ﻋﻨ ﻬ ﻢ ﻋﺬﹶﺍ
ﲔ { ] ﺍﻟﺼﺎﻓﺎﺕ :
ﻒ ﹶﺃ ﻭ ﻳﺰِﻳﺪﻭ ﹶﻥ ﻓﹶﺂ ﻣﻨﻮﹾﺍ ﹶﻓ ﻤﺘ ﻌﻨﺎ ﻫ ﻢ ﺇﱃ ِﺣ ٍ
ﺗﻌﺎﱃ } :ﻭﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻩ ﺇﱃ ِﻣﹶﺌ ِﺔ ﹶﺃﹾﻟ ٍ
- ٣٥ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﻟﻠﺸﻨﻘﻴﻄﻲ (٤٣٠ / ٦) -
٦٠
[ ١٤٧١٤٨ﻭﺍﳊﺴﺮﺓ ﺃﺷﺪ ﺍﻟﻨﺪﺍﻣﺔ ،ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻨﺎﺩﻯ ﻋﺎﻣﻞ ﰲ ﺍﺮﻭﺭ
ﺑﻌﺪﻩ ،ﻓﺄﺷﺒﻪ ﺍﳌﻨﺎﺩﻯ ﺍﳌﻀﺎﻑ .
ﻭﺍﳌﻌﲎ :ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ! ﺗﻌﺎﱄ ﻭﺍﺣﻀﺮﻱ ،ﻓﺈﻥ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﻟﺮﺳﻞ ﻫﻮ ﺃﻋﻈﻢ ﺍﳌﻮﺟﺒﺎﺕ
ﳊﻀﻮﺭﻙ .٣٦
ﻭﰲ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ :
" ﻭﺿﺮﺏ ﺍﳌﺜﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺜﲑﺍ ﻣﺎ ﻳﺴﺘﻌﻤﻞ ﰲ ﺗﻄﺒﻴﻖ ﺣﺎﻟﺔ ﻏﺮﻳﺒﺔ ،ﺑﺄﺧﺮﻯ
ﺕ
ﺡ ﻭﺍ ﻣ ﺮﹶﺃ
ﺕ ﻧﻮ ٍ
ﺏ ﺍﻟﱠﻠ ﻪ ﻣﹶﺜﻠﹰﺎ ِﻟﱠﻠﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﺍ ﻣ ﺮﹶﺃ
ﺿ ﺮ
ﺗﺸﺒﻬﻬﺎ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ -
ﺤﻴ ِﻦ ﻓﹶﺨﺎﻧﺘﺎﻫﻤﺎ ،ﹶﻓﹶﻠ ﻢ ﻳ ﻐﻨِﻴﺎ ﻋﻨﻬﻤﺎ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ
ﺖ ﻋ ﺒ ﺪﻳ ِﻦ ِﻣ ﻦ ﻋِﺒﺎﺩِﻧﺎ ﺻﺎِﻟ ﺤ ﻁ ،ﻛﺎﻧﺘﺎ ﺗ ﻟﹸﻮ ٍ
ﲔ.ﺷﻴﺌﹰﺎ .ﻭﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧﻠﹶﺎ ﺍﻟﻨﺎ ﺭ ﻣ ﻊ ﺍﻟﺪﺍ ِﺧِﻠ
ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ :ﻭﺍﺟﻌﻞ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ -ﺣﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ،ﻣﺜﻼ ﳌﺸﺮﻛﻲ
ﻣﻜﺔ ﰲ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﻨﺎﺩ ،ﻭﺣﺬﺭﻫﻢ ﻣﻦ ﺃﻥ ﻣﺼﲑﻫﻢ ﺳﻴﻜﻮﻥ ﻛﻤﺼﲑ ﻫﺆﻻﺀ
ﺍﻟﺴﺎﺑﻘﲔ ،ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ ﻋﺎﻗﺒﺘﻬﻢ ﺃﻥ ﺃﺧﺬﻢ ﺍﻟﺼﻴﺤﺔ ﻓﺈﺫﺍ ﻫﻢ ﺧﺎﻣﺪﻭﻥ ،ﻷﻢ ﻛﺬﺑﻮﺍ
٣٧
ﺍﳌﺮﺳﻠﲔ" .
" ﺇﻥ ﻣﻮﻗﻒ ﺍﳌﺸﺮﻛﲔ ﻣﻨﻚ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ، -ﻳﺸﺒﻪ ﻣﻮﻗﻒ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻣﻦ
ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻨﺎﻫﻢ ﳍﺪﺍﻳﺘﻬﻢ،ﺇﺫ ﺃﺭﺳﻠﻨﺎ ﺇﱃ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﺛﻨﲔ ﻣﻦ ﺭﺳﻠﻨﺎ ،
٣٨
ﻓﻜﺬﺑﻮﳘﺎ .ﻭﺃﻋﺮﺿﻮﺍ ﻋﻦ ﺩﻋﻮﻤﺎ" .
" ﻭﻫﻜﺬﺍ ﻗﺎﺑﻞ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ،ﺑﺎﻹﻋﺮﺍﺽ ﻋﻦ ﺩﻋﻮﻢ ﻭﺑﺎﻟﺘﻄﺎﻭﻝ ﻋﻠﻴﻬﻢ ،
ﻭﺑﺎﻹﻧﻜﺎﺭ ﳌﺎ ﺟﺎﺀﻭﺍ ﺑﻪ ،ﻭﺑﻮﺻﻔﻬﻢ ﺑﺎﻟﻜﺬﺏ ﻓﻴﻢ ﻳﻘﻮﻟﻮﻧﻪ.
ﻭﻟﻜﻦ ﺍﻟﺮﺳﻞ ﻗﺎﺑﻠﻮﺍ ﻛﻞ ﺫﻟﻚ ﺑﺎﻷﻧﺎﺓ ﻭﺍﻟﺼﱪ ،ﺷﺄﻥ ﺍﻟﻮﺍﺛﻖ ﻣﻦ ﺻﺪﻗﻪ ،ﻓﻘﺎﻟﻮﺍ ﻷﻫﻞ
ﲔ.
ﻍ ﺍﹾﻟ ﻤِﺒ
ﺍﻟﻘﺮﻳﺔ :ﺑﻨﺎ ﻳ ﻌﹶﻠ ﻢ ِﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ .ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ِﺇﻟﱠﺎ ﺍﹾﻟﺒﻼ ﹸ
- ٣٦ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﻟﻠﺸﻨﻘﻴﻄﻲ (٤٣١ / ٦) -
- ٣٧ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ (١٩ / ١٢) -
- ٣٨ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ (١٩ / ١٢) -
٦١
ﺃﻯ :ﻗﺎﻟﻮﺍ ﳍﻢ ﺑﺜﻘﺔ ﻭﺃﺩﺏ :ﺭﺑﻨﺎ -ﻭﺣﺪﻩ -ﻳﻌﻠﻢ ﺇﻧﺎ ﺇﻟﻴﻜﻢ ﳌﺮﺳﻠﻮﻥ ،ﻭﻛﻔﻰ ﺑﻌﻠﻤﻪ
ﻋﻠﻤﺎ ،ﻭﲝﻜﻤﻪ ﺣﻜﻤﺎ ،ﻭﻣﺎ ﻋﻠﻴﻨﺎ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻢ ﺇﻻ ﺃﻥ ﻧﺒﻠﻐﻜﻢ ﻣﺎ ﻛﻠﻔﻨﺎ ﺑﺘﺒﻠﻴﻐﻪ
ﺇﻟﻴﻜﻢ ﺗﺒﻠﻴﻐﺎ ﻭﺍﺿﺤﺎ ،ﻻ ﻏﻤﻮﺽ ﻓﻴﻪ ﻭﻻ ﺍﻟﺘﺒﺎﺱ.
ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﺍﻟﺮﺳﻞ ﱂ ﻳﻘﺎﺑﻠﻮﺍ ﺳﻔﺎﻫﺔ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﲟﺜﻠﻬﺎ ،ﻭﺇﳕﺎ ﻗﺎﺑﻠﻮﺍ ﺗﻜﺬﻳﺒﻬﻢ ﳍﻢ.
ﺑﺎﳌﻨﻄﻖ ﺍﻟﺮﺻﲔ ،ﻭﺑﺘﺄﻛﻴﺪ ﺃﻢ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ،ﻭﺃﻢ ﺻﺎﺩﻗﻮﻥ ﰲ ﺭﺳﺎﻟﺘﻬﻢ ،ﻷﻥ ﻗﻮﳍﻢ ﺭﺑﻨﺎ
ﻳ ﻌﹶﻠ ﻢ ِﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﺟﺎﺭ ﳎﺮﻯ ﺍﻟﻘﺴﻢ ﰲ ﺍﻟﺘﻮﻛﻴﺪ.
ﲔ ﲢﺪﻳﺪ ﻟﻠﻮﻇﻴﻔﺔ ﺍﻟﱵ ﺃﺭﺳﻠﻬﻢ ﺍﻟﻠﹼﻪ -ﺗﻌﺎﱃ -ﻣﻦ ﻍ ﺍﹾﻟ ﻤِﺒ
ﻭﻗﻮﳍﻢ :ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ِﺇﻟﱠﺎ ﺍﹾﻟﺒﻼ ﹸ
٣٩
ﺃﺟﻠﻬﺎ" .
" ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﺫﻛﺮﰎ ﻣﻦ ﺃﻥ ﻭﺟﻮﺩﻧﺎ ﺑﻴﻨﻜﻢ ﻫﻮ ﺳﺒﺐ ﺷﺆﻣﻜﻢ ،ﺑﻞ ﺍﳊﻖ ﺃﻧﻜﻢ ﻗﻮﻡ
ﻋﺎﺩﺗﻜﻢ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﳌﻌﺎﺻﻲ ،ﻭﰲ ﺇﻳﺜﺎﺭ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﺍﳊﻖ ،ﻭﺍﻟﻐﻲ ﻋﻠﻰ ﺍﻟﺮﺷﺪ ،
٤٠
ﻭﺍﻟﺘﺸﺎﺅﻡ ﻋﻠﻰ ﺍﻟﺘﻴﺎﻣﻦ" .
" ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺍﲰﻪ ﺣﺒﻴﺐ ﺍﻟﻨﺠﺎﺭ ،ﻷﻧﻪ ﻛﺎﻥ ﻳﺸﺘﻐﻞ ﺑﺎﻟﻨﺠﺎﺭﺓ.
ﻭﻗﺪ ﺃﻛﺜﺮ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﻫﻨﺎ ﻣﻦ ﺫﻛﺮ ﺻﻨﺎﻋﺘﻪ ﻭﺣﺎﻟﻪ ﻗﺒﻞ ﳎﻴﺌﻪ ،ﻭﳓﻦ ﻧﺮﻯ ﺃﻧﻪ ﻻ
ﺣﺎﺟﺔ ﺇﱃ ﺫﻟﻚ ،ﻷﻧﻪ ﱂ ﻳﺮﺩ ﻧﺺ ﺻﺤﻴﺢ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺫﻛﺮﻭﻩ ﻋﻨﻪ.
ﻭﻳﻜﻔﻴﻪ ﻓﺨﺮﺍ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻠﹼﻪ -ﺗﻌﺎﱃ -ﻋﻠﻴﻪ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﲰﻪ ﺃﻭ ﺻﻨﻌﺘﻪ ﺃﻭ
ﺣﺎﻟﻪ ،ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﺃﻣﺜﺎﳍﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻻﻓﺘﺪﺍﺀ
ﺑﺄﻫﻞ ﺍﳋﲑ.
ﻭﻋﱪ ﻫﻨﺎ ﺑﺎﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﰲ ﺃﻭﻝ ﺍﻟﻘﺼﺔ ﺑﺎﻟﻘﺮﻳﺔ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺳﻌﺘﻬﺎ ،ﻭﺇﱃ ﺃﻥ
ﺧﱪ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻗﺪ ﺍﻧﺘﺸﺮ ﻓﻴﻬﺎ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ.
ﻭﺍﻟﺘﻌﺒﲑ ﺑﻘﻮﻟﻪ :ﻳﺴﻌﻰ :ﻳﺪﻝ ﻋﻠﻰ ﺻﻔﺎﺀ ﻧﻔﺴﻪ ،ﻭﺳﻼﻣﺔ ﻗﻠﺒﻪ ،ﻭﻋﻠﻮ ﳘﺘﻪ ،ﻭﻣﻀﺎﺀ
ﻋﺰﳝﺘﻪ ،ﺣﻴﺚ ﺃﺳﺮﻉ ﺑﺎﳊﻀﻮﺭ ﺇﱃ ﺍﻟﺮﺳﻞ ﻭﺇﱃ ﻗﻮﻣﻪ ،ﻟﻴﻌﻠﻦ ﺃﻣﺎﻡ ﺍﳉﻤﻴﻊ ﻛﻠﻤﺔ ﺍﳊﻖ
- ٣٩ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ (٢٠ / ١٢) -
- ٤٠ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ (٢١ / ١٢) -
٦٢
،ﻭﱂ ﻳﺮﺗﺾ ﺃﻥ ﻳﻘﺒﻊ ﰲ ﺑﻴﺘﻪ -ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻜﺜﲑﻭﻥ -ﺑﻞ ﻫﺮﻭﻝ ﳓﻮ ﻗﻮﻣﻪ ،ﻟﻴﻘﻮﻡ
٤١
ﺑﻮﺍﺟﺒﻪ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ" .
" ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺒﻪ ﻭﻣﺸﺎﻋﺮﻩ ﻭﻭﺟﺪﺍﻧﻪ ﻳﺪﺍﻓﻊ ﻋﻦ
ﺍﳊﻖ ﺍﻟﺬﻱ ﺁﻣﻦ ﺑﻪ ﺩﻓﺎﻋﺎ ﻗﻮﻳﺎ ﺩﻭﻥ ﺃﻥ ﳜﺸﻰ ﺃﺣﺪﺍ ﺇﻻ ﺍﻟﻠﹼﻪ ،ﻭﻳﺪﻋﻮ ﻗﻮﻣﻪ ﺑﺸﱴ
ﺍﻷﺳﺎﻟﻴﺐ ﺇﱃ ﺍﺗﺒﺎﻋﻪ ﻭﻳﻘﻴﻢ ﳍﻢ ﺃﻟﻮﺍﻧﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺻﺤﺔ ﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ.
ﰒ ﻳﺼﺎﺭﺣﻬﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ،ﻭﻳﺸﻬﺪﻫﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﺎﺭﺣﺔ ،ﺑﺄﻧﻪ ﻗﺪ ﺁﻣﻦ ﲟﺎ ﺟﺎﺀ ﺑﻪ
ﺍﻟﺮﺳﻞ ﺇﳝﺎﻧﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﺸﻚ ﺃﻭ ﺍﻟﺘﺮﺩﺩ ،ﻭﻻ ﻳﺜﻨﻴﻪ ﻋﻨﻪ ﻭﻋﺪ ﺃﻭ ﻭﻋﻴﺪ ﺃﻭ ﺇﻳﺬﺍﺀ ﺃﻭ ﻗﺘﻞ.
ﻭﺭﺣﻢ ﺍﻟﻠﹼﻪ ﺻﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ ،ﻓﻘﺪ ﺃﺟﺎﺩ ﰲ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻓﻘﺎﻝ ﻣﺎ ﻣﻠﺨﺼﻪ :ﻗﻮﻟﻪ
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﰲ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﺪﻋﻮﺓ ﺍﻟﺮﺳﻞ ،
:ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
ﺃﻯ :ﻻ ﲣﺴﺮﻭﻥ ﻣﻌﻬﻢ ﺷﻴﺌﺎ ﻣﻦ ﺩﻧﻴﺎﻛﻢ ،ﻭﺗﺮﲝﻮﻥ ﺻﺤﺔ ﺩﻳﻨﻜﻢ ،ﻓﻴﻨﺘﻈﻢ ﻟﻜﻢ ﺧﲑ
ﺍﻟﺪﻧﻴﺎ ﻭﺧﲑ ﺍﻵﺧﺮﺓ.
ﰒ ﺃﺑﺮﺯ ﺍﻟﻜﻼﻡ ﰲ ﻣﻌﺮﺽ ﺍﳌﻨﺎﺻﺤﺔ ﻟﻨﻔﺴﻪ ،ﻭﻫﻮ ﻳﺮﻳﺪ ﻣﻨﺎﺻﺤﺘﻬﻢ ،ﻭﻟﻴﺘﻠﻄﻒ ﻢ
ﺖ
ﻭﻳﺪﺍﺭﻳﻬﻢ ..ﻓﻘﺎﻝ :ﻭﻣﺎ ِﻟ ﻲ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ .ﰒ ﻗﺎﻝ ِ :ﺇﻧﻲ ﺁ ﻣ ﻨ
ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ ﻳﺮﻳﺪ ﻓﺎﲰﻌﻮﺍ ﻗﻮﱄ ﻭﺃﻃﻴﻌﻮﱏ ،ﻓﻘﺪ ﻴﺘﻜﻢ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻻ
ﻣﻌﺪﻝ ﻋﻨﻪ ،ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﺼﺢ ﺇﻻ ﳌﻦ ﻣﻨﻪ ﻣﺒﺘﺪﺅﻛﻢ ﻭﺇﻟﻴﻪ ﻣﺮﺟﻌﻜﻢ ..
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻨﺼﺎﺋﺢ ﺍﻟﻐﺎﻟﻴﺔ ﺍﳊﻜﻴﻤﺔ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﻟﻘﻮﻣﻪ ،ﱂ ﺗﺼﺎﺩﻑ ﺃﺫﻧﺎ ﻭﺍﻋﻴﺔ ﺑﻞ
ﺇﻥ ﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﺑﻌﺪ ﺫﻟﻚ ﻟﻴﻮﺣﻰ ﺑﺄﻥ ﻗﻮﻣﻪ ﻗﺘﻠﻮﻩ ،ﻓﻘﺪ ﻗﺎﻝ -ﺗﻌﺎﱃ -ﺑﻌﺪ ﺃﻥ ﺣﻜﻰ
ﺠﻨ ﹶﺔ ....
ﻧﺼﺎﺋﺢ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻟﻘﻮﻣﻪ ،ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﺃﻯ :ﻗﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ ﳍﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﻋﻨﺪ ﻣﻮﺗﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺒﺸﺎﺭﺓ :ﺍﺩﺧﻞ ﺍﳉﻨﺔ
ﺑﺴﺒﺐ ﺇﳝﺎﻧﻚ ﻭﻋﻤﻠﻚ ﺍﻟﻄﻴﺐ.
ﺠﻨ ﹶﺔ ..ﺍﺳﺘﺌﻨﺎﻑ ﻟﺒﻴﺎﻥ ﻣﺎ ﻭﻗﻊ ﻟﻪ ﺑﻌﺪ ﻗﻮﻟﻪ ﺫﻟﻚ.
ﻗﺎﻝ ﺍﻵﻟﻮﺳﻰ :ﻗﻮﻟﻪ :ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻷﻣﺮ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺍﻹﺫﻥ ﻟﻪ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ ﺣﻘﻴﻘﺔ ،ﻭﰲ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ
ﺍﻟﺮﺟﻞ ﻗﺪ ﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ ،ﻓﻌﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ ﻣﺎ ﻗﺎﻝ ﻗﺘﻠﻮﻩ ..
- ٤١ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ (٢٣ / ١٢) -
٦٣
ﻭﻗﻴﻞ :ﺍﻷﻣﺮ ﻟﻠﺘﺒﺸﲑ ﻻ ﻟﻺﺫﻥ ﺑﺎﻟﺪﺧﻮﻝ ﺣﻘﻴﻘﺔ ،ﺃﻯ :ﻗﺎﻟﺖ ﻣﻼﺋﻜﺔ ﺍﳌﻮﺕ ﻭﺫﻟﻚ ﻋﻠﻰ
ﺳﺒﻴﻞ ﺍﻟﺒﺸﺎﺭﺓ ﻟﻪ ﺑﺄﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ -ﻳﺪﺧﻠﻬﺎ ﺇﺫﺍ ﺩﺧﻠﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻌﺪ ﺍﻟﺒﻌﺚ
ﲔ
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ .ﺑِﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ
ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ : -ﻗﺎ ﹶﻝ ﻳﺎ ﹶﻟ ﻴ
ﺍﺳﺘﺌﻨﺎﻑ ﺑﻴﺎﱏ ﻟﺒﻴﺎﻥ ﻣﺎ ﻗﺎﻟﻪ ﻋﻨﺪ ﺍﻟﺒﺸﺎﺭﺓ.
ﺃﻯ :ﻗﻴﻞ ﻟﻪ ﺍﺩﺧﻞ ﺍﳉﻨﺔ ﺑﺴﺒﺐ ﺇﳝﺎﻧﻚ ﻭﻋﻤﻠﻚ ﺍﻟﺼﺎﱀ ،ﻓﺮﺩ ﻭﻗﺎﻝ :ﻳﺎ ﻟﻴﺖ ﻗﻮﻣﻲ
ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﱐ ﻭﱂ ﻳﺴﻤﻌﻮﺍ ﻧﺼﺤﻰ ،ﻳﻌﻠﻤﻮﻥ ﲟﺎ ﻧﻠﺘﻪ ﻣﻦ ﺛﻮﺍﺏ ﻣﻦ ﺭﰊ ،ﻓﻘﺪ ﻏﻔﺮ ﱄ -
ﺳﺒﺤﺎﻧﻪ ، -ﻭﺟﻌﻠﲏ ﻣﻦ ﺍﳌﻜﺮﻣﲔ ﻋﻨﺪﻩ ،ﺑﻔﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ..
ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ :ﻭﻣﻘﺼﻮﺩﻩ -ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ -ﺃﻢ ﻟﻮ ﺍﻃﻠﻌﻮﺍ ﻋﻠﻰ ﻣﺎ ﺣﺼﻞ ﻋﻠﻴﻪ ﻣﻦ
ﺛﻮﺍﺏ ﻭﻧﻌﻴﻢ ﻣﻘﻴﻢ ،ﻟﻘﺎﺩﻫﻢ ﺫﻟﻚ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ ،ﻓﺮﲪﻪ ﺍﻟﻠﹼﻪ ﻭﺭﺿﻰ ﻋﻨﻪ ،ﻓﻠﻘﺪ ﻛﺎﻥ
ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﻗﻮﻣﻪ.
ﺴﻌﻮ ٍﺩ ﺍﻟﱠﺜ ﹶﻘ ِﻔ ﻲ
ﺴ ٍﻊ ﹶﻗ ِﺪ ﻡ ﻋ ﺮ ﻭ ﹸﺓ ﺑ ﻦ ﻣ
ﺤ ﺞ ﺳﻨﺔﹶ ِﺗ
ﺱ ﺍﹾﻟ
ﻋ ﻦ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ،ﻗﹶﺎ ﹶﻝ :ﹶﻟﻤﺎ ﹶﺃﺗﻰ ﺍﻟﻨﺎ
ﻋ ﻢ ﺍﹾﻟ ﻤ ِﻐ ﲑ ِﺓ ﺑ ِﻦ ﺷ ﻌﺒ ﹶﺔ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻓﹶﺎ ﺳﺘ ﹾﺄ ﹶﺫ ﹶﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﺮ ِﺟ ﻊ ِﺇﻟﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ
ﻑ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﻠﹸﻮ ﻙ " ،ﻗﹶﺎ ﹶﻝ :ﹶﻟ ﻮ ﻭ ﺟﺪﻭﻧِﻲ ﻧﺎِﺋﻤﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ " :ﺇﻧﻲ ﹶﺃﺧﺎ
ﻒﺴِﻠﻤﺎ ﹶﻓ ﹶﻘ ِﺪ ﻡ ِﻋﺸﺎ ًﺀ ﹶﻓﺠﺎ َﺀﺗ ﻪ ﹶﺛﻘِﻴ ﹶﺃﻳ ﹶﻘﻈﹸﻮﻧِﻲ ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﹶﻟ ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﺮ ﺟ ﻊ ِﺇﻟﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ﻣ
ﺐ ،ﹸﺛ ﻢ ﺧ ﺮﺟﻮﺍ ِﻣ ﻦ ﺴ
ﺤﺘ ِ
ﺼ ﻮ ﻩ ﻭﹶﺃ ﺳ ﻤﻌﻮ ﻩ ﻣﺎ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻳ
ﹶﻓ ﺪﻋﺎ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﻓﹶﺎﺗ ﻬﻤﻮ ﻩ ﻭ ﻋ
ﺸ ﻬ ﺪ ﹶﻓ ﺮﻣﺎ ﻩ
ﺼﻠﹶﺎ ِﺓ ﻭﺗ
ﺠ ﺮ ﻗﹶﺎ ﻡ ﻋ ﺮ ﻭ ﹸﺓ ﻓِﻲ ﺩﺍ ِﺭ ِﻩ ﹶﻓﹶﺄ ﱠﺫ ﹶﻥ ِﺑﺎﻟ
ﺤﺮﻭﺍ ﻭ ﹶﻃﻠﹶ ﻊ ﺍﹾﻟ ﹶﻔ ِﻋﻨ ِﺪ ِﻩ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﺃ ﺳ
ﲔﺐ ﻳﺎ ِﺳ ﺴ ﻬ ٍﻢ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " :ﻣﹶﺜ ﹸﻞ ﻋ ﺮ ﻭ ﹶﺓ ﻣﹶﺜ ﹸﻞ ﺻﺎ ِﺣ ِ ﻒ ِﺑ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﹶﺛﻘِﻴ ٍ
٤٢
ﺩﻋﺎ ﹶﻗ ﻮ ﻣ ﻪ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ "
ﺴﻌﻮ ٍﺩ ﺍﻟﱠﺜ ﹶﻘ ِﻔ ﻲ ِﺇﻟﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ﺚ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ﻦ ﻣ ﻭ ﻋ ﻦ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺑ ﻌ ﹶ
ﻚ ﺍﻟﻨِﺒ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ " :ﻣﹶﺜﹸﻠ ﻪ ﻓِﻲ ﺴ ﻬ ٍﻢ ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ﻳ ﺪﻋﻮ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ،ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ،ﺭ ِﻣ ﻲ ِﺑ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ : ﺏ ﺭ ِ ﺨﻄﱠﺎ ِ ﲔ ﻓِﻲ ﹶﻗ ﻮ ِﻣ ِﻪ " .ﻭ ﺭﺛﹶﺎ ﻩ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ ﺐ ﻳﺎ ِﺳ
ﹶﻗ ﻮ ِﻣ ِﻪ ﹶﻛ ﻤﹶﺜ ِﻞ ﺻﺎ ِﺣ ِ
ﺖ ﻭ ِﻫ ﻲ ﻓِﻲ ِﺇ ﹾﺛ ٍﻢ ﻭﺗ ﹾﻔﻨِﻴ ِﺪ ﺤ ﺻﺒ ﺤﻤﻮ ِﺩ ﻭﹶﺃ ﻒ ِﺑﹶﺄ ﻣ ٍﺮ ﹶﻏﻴ ِﺮ ﻣ
ﺕ ﹶﺛﻘِﻴ
ﻓﹶﺎ ﺯ
ﺨِﺒ ﺮ ﻫ ﻢ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ِﺑﹶﺄ ﻣ ٍﺮ ﹶﻏﻴ ِﺮ ﻣ ﺮﺩﻭ ِﺩ
ِﺑ ﹶﻘﺘِﻠ ِﻬ ﻢ ﺭ ﺟﻠﹰﺎ ﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ﻳ
ﺤﻴ ِﻦ ِﻟ ﹾﻠﺤﺎ ِﻛ ِﻢ ) ( ٦٦٥٦ﺣﺴﻦ ﻣﺮﺳﻞ
ﺼﺤِﻴ - ٤٢ﺍﹾﻟ ﻤ
ﺴﺘ ﺪ ﺭ ﻙ ﻋﻠﹶﻰ ﺍﻟ
٦٤
ﺿ ﱠﻞ ﺍﻟﱠﻠ ﻪ ﺳ ﻌﻴ ﻬ ﻢ ﺑ ﻐﻴﺎ ﻭﹶﻟ ﻢ ﻳﹾﺜﺒﺘﻮﺍ ِﻣﻨ ﻪ ِﺑ ﻤ ﻮﻋﻮ ِﺩ
ﹶﻓ ﹶﻜ ﱠﺬﺑﻮ ﻩ ﹶﺃ
ﺠﻠﹶﺎﻣِﻴ ِﺪ ﻭﻗﹶﺎ ﹶﻝ ﻛﹶﺎِﻓ ﺮ ﻫ ﻢ ﻫﺬﹶﺍ ﻳﺮِﻳ ﺪ ﹸﻛ ﻢ ﺷﺮﺍ ﹶﻓﻘﹸﻮﻣﻮﺍ ِﺇﹶﻟﻴ ِﻪ ﺑِﺎﹾﻟ
ﺴﻌﻮ ٍﺩ
ﻚ ﻳﺎ ﻋ ﺮ ﻭ ﺑ ﻦ ﻣ ﺿ ﱠﻞ ﺍﻟﱠﻠ ﻪ ﺳ ﻌﻴ ﻬ ﻢ ِﺇ ﹾﺫ ﻳ ﺮ ﺟﻤﻮﻧ
ﺕ ﹶﺃ
ﹶﻓﹶﻠ ﻮ ﺷ ِﻬ ﺪ
٤٣
ﺕ ﻟﹶﺎ ﻳﺰﺍ ﹸﻝ ﹶﻟ ﻬﺎ ﻳ ﻮﻣﺎ ﹶﻗﺘِﻴﻠﹰﺎ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﱠﻄﻴ ﺮ ﺑِﺎﹾﻟﺒِﻴ ِﺪ
ﹶﻟﻮﺍﹶﻓﻘﹸﻮﺍ ﻣ ﺮ ﻫﻔﹶﺎ ٍ
ﺴﻌﻮ ٍﺩ ،ﺍ ﺳﺘ ﹾﺄ ﹶﺫ ﹶﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﺄِﺗ ﻲ ﹶﻗ ﻮ ﻣ ﻪ ﺚ ﺑ ﻦ ﺳ ﻌ ٍﺪ ،ﺇ ﱠﻥ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ﻦ ﻣ ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠﻴ ﹸ
ﺐ ِﺇﹶﻟﻴ ِﻬ ﻢ ِﻣ ﻦ ﹶﺃﺑﻜﹶﺎ ِﺭ ﹶﺃ ﻭﻟﹶﺎ ِﺩ ِﻫ ﻢ ِ ،ﻣ ﻦ ﺫﹶﺍ ﻙ ﻑ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﻠﹸﻮ ﻙ " ﻗﹶﺎ ﹶﻝ ِ :ﺇﻧﻲ ﹶﺃ ﺣ ﹶﻓﻘﹶﺎ ﹶﻝ ِ " :ﺇﻧﻲ ﹶﺃﺧﺎ
ﺼﻠﹶﺎ ِﺓ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻑ ِﻣ ﻦ ﻣﻨ ِﺰﹶﻟِﺘ ِﻪ ِﻋﻨ ﺪ ﻫ ﻢ ،ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﹶﻟ ﻪ .ﹶﻓﹶﻠﻤﺎ ﹶﺃﺗﻰ ﹶﻗ ﻮ ﻣ ﻪ ﹶﺃ ﱠﺫ ﹶﻥ ﻓِﻴ ِﻬ ﻢ ﺑِﺎﻟ
ﺍﱠﻟﺬِﻱ ﻋ ﺮ
ﲔ " ﻗﹶﺎ ﹶﻝ ﺐ ﺁ ِﻝ ﻳﺎ ِﺳ ﻳ ﻌِﻠ ﻤ ﻬ ﻢ ،ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ " :ﺇ ﱠﻥ ﻣﹶﺜ ﹶﻞ ﻋ ﺮ ﻭ ﹶﺓ ﻣﹶﺜ ﹸﻞ ﺻﺎ ِﺣ ِ
ﲔﺐ ،ﻭﻛﹶﺎ ﹶﻥ ﻧﺠﺎﺭﺍ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ " :ﻭﻛﹶﺎ ﹶﻥ ﺻﺎ ِﺣﺒ ﻬ ﻢ ﺭ ﺟﻠﹰﺎ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻪ ﺣﺒِﻴ
ﺴﹶﺄﹸﻟ ﹸﻜ ﻢ ﹶﺃ ﺟﺮﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ ،ﻭﻗﹶﺎ ﹶﻝ :ﻭﻣﺎ ِﻟ ﻲ ﻟﹶﺎ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮِﻧﻲ ﻭِﺇﹶﻟﻴ ِﻪ ،ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻟﹶﺎ ﻳ
ﻀ ﺮ ﻟﹶﺎ ﺗ ﻐ ِﻦ ﻋﻨﻲ ﺷﻔﹶﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻟﹶﺎ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ ،ﹶﺃﹶﺃﺗﺨِ ﹸﺬ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﺑِ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ﹶﻥ ،ﹶﻓﻘﹶﺎﻣﻮﺍ ِﺇﹶﻟﻴ ِﻪ ﹶﻓﹶﺄ ﺧﺬﹸﻭﺍ
ﲔ ِ ،ﺇﻧﻲ ﺁ ﻣﻨ ﺿﻠﹶﺎ ٍﻝ ﻣِﺒ ٍ
ﻳﻨ ِﻘﺬﹸﻭ ﹶﻥ ِ ،ﺇﻧﻲ ِﺇﺫﹰﺍ ﹶﻟﻔِﻲ
ﺠﻨ ﹶﺔ ،ﹶﻓﹶﻠﻤﺎ ﺩ ﺧﹶﻠﻬﺎ ﻀ ﺮﺑﻮ ﻩ ِﺑ ِﻪ ﻋﻠﹶﻰ ِﺩﻣﺎ ِﻏ ِﻪ ،ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ،ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ﻪ :ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﹶﻗﺪﻭ ﻣ ﻪ ِﻣ ﻦ ﹸﻗ ﱠﻔِﺘ ِﻪ ﹶﻓ
٤٤
ﲔ
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ِ ،ﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ ﹶﺫ ﹶﻛ ﺮ ﹶﻗ ﻮ ﻣ ﻪ ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﹶﻟ ﻴ
ﺴﻌﻮ ٍﺩ ِﺇﻟﹶﻰﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻋ ﺮ ﻭ ﹶﺓ ﺑ ﻦ ﻣ ﻚ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﻗﹶﺎ ﹶﻝ " :ﺑ ﻌ ﹶ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻤِﻠ ِ
٤٥
ﲔ"ﺐ ﻳﺎ ِﺳ ﺸﺒ ﻬ ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺑﺼﺎ ِﺣ ِ ﹶﻗ ﻮ ِﻣ ِﻪ ﻳﺪﻋﻮ ﻫ ﻢ ،ﹶﻓ ﹶﻘﺘﻠﹸﻮ ﻩ ،ﹶﻓ
ﻀﺤﺎ ِﻙ ﺑ ِﻦ ﺳ ﹾﻔﻴﺎ ﹶﻥ " :ﻳﺎ
ﻭﻋ ﻦ ﻋ ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺷﻘِﻴ ٍﻖ ﺍﹾﻟ ﻌ ﹶﻘﻴِﻠ ﻲ ﻗﹶﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻟِﻠ
ﻚ ﻋ ﻤ ﺮ ﺑ ﻦ
ﻚ ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ " ﻗﹶﺎ ﹶﻝ :ﻧ ﻌ ﻢ ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ
ﺖ ﹶﻗ ﻮ ﻣ ﺿﺤﺎ ﻙ ،ﺍ ﹾﺋ ِ
ﻑ ﻋﻠﹶﻰ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﹶﻓﹶﺄﺗﻰ ﺍﻟﻨِﺒ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِ ،ﺇﻧﻲ ﹶﺃﺧﺎ ﺏ ﺭ ِ ﺨﻄﱠﺎ ِﺍﹾﻟ
ﻕ ﻋ ﻤ ﺮ ،ﺍ ﹾﻗ ﹶﻄﻌﻮﺍ ﻣ ﻊ
ﺻ ﺪ
ﺠ ٍﺪ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘﻠﹸﻮ ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " : ﻀﺤﺎ ِﻙ ﹶﺃﻫ ﹶﻞ ﻧ
ﺍﻟ
ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﻀ ﻀﺤﺎ ﻙ ،ﹶﻓﺠﺎ َﺀ ﻭ ﻫ ﻮ ﻣ ﻐ
ﻚ ﺍﻟ
ﻀﺤﺎ ِﻙ ﺑ ﻌﺜﹰﺎ " ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ
ﺍﻟ
- ٤٣ﺗﺎﺭِﻳ ﺦ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻟِﺎﺑ ِﻦ ﺷﺒ ﹶﺔ ) ( ٧٦٧ﺻﺤﻴﺢ ﻣﺮﺳﻞ
- ٤٤ﺗﺎﺭِﻳ ﺦ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻟِﺎﺑ ِﻦ ﺷﺒ ﹶﺔ ) ( ٧٦٦ﻣﻌﻀﻞ ﻟﻜﻦ ﻳﺸﻬﺪ ﻟﻪ ﻣﺎ ﻗﺒﻠﻪ
- ٤٥ﺗﺎﺭِﻳ ﺦ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻟِﺎﺑ ِﻦ ﺷﺒ ﹶﺔ ) ( ٧٦٨ﺻﺤﻴﺢ ﻣﺮﺳﻞ
٦٥
ﻚ ﹶﺃ ﻫ ﹶﻞ
ﻑ ﻋﹶﻠﻴ
ﺿﺤﺎ ﻙ ِ ،ﺇﻧﻲ ﹶﺃﺧﺎ
ﺚ ﻗﹶﺎ ﹶﻝ " :ﻧ ﻌ ﻢ ﻳﺎ
ﺕ ﹶﺃ ﹾﻥ ﻳ ﹾﻘ ﹶﻄ ﻊ ﻣﻌِﻲ ﺑ ﻌ ﹲ
ﻚ ﹶﺃ ﻣ ﺮ
ﺑﹶﻠ ﻐﻨِﻲ ﹶﺃﻧ
ﻚﻀﺤﺎ ﻙ ﻭﻗﹶﺎ ﹶﻝ ِ :ﺇ ﱠﻥ ﹶﺫِﻟ
ﺐ ﺍﻟ ﻀ ﻒ ِﺑﺼﺎ ِﺣِﺒ ِﻬ ﻢ " ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻐ ِ ﺖ ﹶﺛﻘِﻴ
ﺠ ٍﺪ ﹶﺃﻥﹾ ﻳ ﹾﻘﺘﻠﹸﻮ ﻙ ﹶﻛﻤﺎ ﹶﻓ ﻌﹶﻠ ﻧ
ﺿﺤﺎ ﻙﻚ ِﻣﻨﻲ ﻗﹶﺎ ﹶﻝ " :ﻳﺎ ﻚ ،ﻭﹶﺃﻧﺎ ﹶﺃ ﻋﹶﻠ ﻢ ِﺑ ﹶﻘ ﻮﻣِﻲ ِ ،ﺇ ﱠﻥ ﹶﻗ ﻮﻣِﻲ ﹶﻟ ﻢ ﻳﻜﹸﻮﻧﻮﺍ ِﻟﻴﺒﹸﻠﻐﻮﺍ ﹶﺫِﻟ ﹶﻟﻴﻘﹶﺎ ﹸﻝ ﹶﻟ
ﻚ " ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺐ ﺑِﺎﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﹶﺃ ﺭﺑ ﻌ ﹰﺔ ِﻣﹾﺜﹶﻠ
ﺴ
ﺖ ﹶﺃ ﺣ ِ
ﺖ ،ﻭﻣﺎ ﹸﻛﻨ ﺖ ﻣﺎ ﹸﻗ ﹾﻠ ﹶﺃﹶﻓ ﻌ ﹾﻠﺘﻬﺎ ؟ ﹶﻟ ﹶﻘ ﺪ ﹸﻗ ﹾﻠ
ﻀﺤﺎ ِﻙ ﺑ ﻌﺜﹰﺎ ؛ ﹶﻓِﺈﻧ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ ِﺑ ﹶﻘ ﻮ ِﻣ ِﻪ " ،ﹶﻓﹶﺄﺗﻰ
ﻀﺤﺎ ﻙ ،ﻟﹶﺎ ﺗ ﹾﻘ ﹶﻄﻌﻮﺍ ﻣﻊ ﺍﻟ ﻕ ﺍﻟ ﺻ ﺪ
ﺍﻟﱠﻠ ِﻪ " :
٤٦
ﻀﺤﺎ ﻙ ﹶﻗ ﻮ ﻣ ﻪ ،ﹶﻓﹶﺄﺟﺎﺑﻮ ﻩ ﹶﻓ ﺪ ﺧﻠﹸﻮﺍ ﻓِﻲ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﺟﻤِﻴﻌﺎ "
ﺍﻟ
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ..ﺇﳕﺎ ﲤﲎ ﻋﻠﻢ ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ ﻣﺎ ﻣﻠﺨﺼﻪ :ﻭﻗﻮﻟﻪ :ﻳﺎ ﹶﻟﻴ
ﻗﻮﻣﻪ ﲝﺎﻟﻪ ،ﻟﻴﻜﻮﻥ ﻋﻠﻤﻬﻢ ﺎ ﺳﺒﺒﺎ ﻻﻛﺘﺴﺎﺏ ﻣﺜﻠﻬﺎ ﻷﻧﻔﺴﻬﻢ ،ﺑﺎﻟﺘﻮﺑﺔ ﻋﻦ ﺍﻟﻜﻔﺮ ،
ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﳝﺎﻥ ..ﻭﰲ ﺣﺪﻳﺚ ﻣﺮﻓﻮﻉ » :ﻧﺼﺢ ﻗﻮﻣﻪ ﺣﻴﺎ ﻭﻣﻴﺘﺎ «.ﻭﻓﻴﻪ ﺗﻨﺒﻴﻪ
ﻋﻈﻴﻢ ﻋﻠﻰ ﻭﺟﻮﺏ ﻛﻈﻢ ﺍﻟﻐﻴﻆ ﻭﺍﳊﻠﻢ ﻋﻦ ﺃﻫﻞ ﺍﳉﻬﻞ ﻭﺍﻟﺘﺮﺅﻑ ﻋﻠﻰ ﻣﻦ ﺃﺩﺧﻞ ﻧﻔﺴﻪ
ﰲ ﻏﻤﺎﺭ ﺍﻷﺷﺮﺍﺭ ﻭﺃﻫﻞ ﺍﻟﺒﻐﻲ ،ﻭﺍﻟﺘﺸﻤﺮ ﰲ ﲣﻠﻴﺼﻪ ،ﻭﺍﻟﺘﻠﻄﻒ ﰲ ﺍﻓﺘﺪﺍﺋﻪ ،ﻭﺍﻻﺷﺘﻐﺎﻝ
ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺸﻤﺎﺗﺔ ﺑﻪ ،ﻭﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻪ ،ﺃﻻ ﺗﺮﻯ ﻛﻴﻒ ﲤﲎ ﺍﳋﲑ ﻟﻘﺘﻠﺘﻪ ،ﻭﻟﻠﺒﺎﻏﲔ ﻟﻪ
٤٧
ﺍﻟﻐﻮﺍﺋﻞ ﻭﻫﻢ ﻛﻔﺮﺓ ﻭﻋﺒﺪﺓ ﺃﺻﻨﺎﻡ ..
ﻭﰲ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ :
" ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺒﺎﺩ :ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺍﻟﺮﺳﻞ ،ﻭﺁﺛﺮﻭﺍ ﺍﻟﻌﻤﻰ ﻋﻠﻰ ﺍﳍﺪﻯ ،ﻭﻳﺪﺧﻞ
ﻓﻴﻬﻢ ﺩﺧﻮﻻ ﺃﻭﻟﻴﺎ ﺃﺻﺤﺎﺏ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﺍﳌﻬﻠﻜﺔ.
ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﺍﻟﺘﻌﺠﺐ ﻣﻦ ﺣﺎﻝ ﻫﺆﻻﺀ ﺍﳌﻬﻠﻜﲔ ،ﻭﺑﻴﺎﻥ ﺃﻥ ﺣﺎﳍﻢ
ﺗﺴﺘﺤﻖ ﺍﻟﺘﺄﺛﺮ ﻭﺍﻟﺘﺄﺳﻒ ﻭﺍﻻﻋﺘﺒﺎﺭ ،ﻷﺎ ﺣﺎﻟﺔ ﺗﺪﻝ ﻋﻠﻰ ﺑﺆﺳﻬﻢ ﻭﻇﻠﻤﻬﻢ ﻷﻧﻔﺴﻬﻢ
ﻭﺟﻬﻠﻬﻢ.
ﻭﺍﳌﻌﲎ :ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺬﻳﻦ ﺃﻫﻠﻜﻮﺍ ﺑﺴﺒﺐ ﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﺍﺣﻀﺮﻯ
ﻓﻬﺬﺍ ﺃﻭﺍﻥ ﺣﻀﻮﺭﻙ ،ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﳌﻬﻠﻜﲔ ﻛﺎﻧﻮﺍ ﰲ ﺩﻧﻴﺎﻫﻢ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﻣﻦ
- ٤٦ﺗﺎﺭِﻳ ﺦ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻟِﺎﺑ ِﻦ ﺷﺒ ﹶﺔ ) ( ٨٨٦ﺻﺤﻴﺢ ﻣﺮﺳﻞ
- ٤٧ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ (٢٤ / ١٢) -ﻭﺗﻔﺴﲑ ﺍﻟﻜﺸﺎﻑ ﺝ ٤ﺹ ١١ﻭ ﺗﻔﺴﲑ ﺍﻵﻟﻮﺳﻰ ﺝ
٢٢ﺹ ٢٢٨ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﺝ ٦ﺹ .٥٥٨
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ﺍﻟﺮﺳﻞ ،ﺇﻻ ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ ،ﻭﻳﺘﻐﺎﻣﺰﻭﻥ ،ﻭﻳﺴﺘﺨﻔﻮﻥ ﺑﻪ ﻭﺑﺪﻋﻮﺗﻪ ،ﻣﻊ ﺃﻢ -ﻟﻮ
ﻛﺎﻧﻮﺍ ﻳﻌﻘﻠﻮﻥ .ﻟﻘﺎﺑﻠﻮﺍ ﺩﻋﻮﺓ ﺭﺳﻠﻬﻢ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻻﻧﻘﻴﺎﺩ.
ﺴ ﺮ ﹰﺓ ﻋﻠﹶﻰ ﺍﹾﻟﻌِﺒﺎ ِﺩ ...ﻧﺪﺍﺀ ﻟﻠﺤﺴﺮﺓ ﻋﻠﻴﻬﻢ ،ﻛﺄﳕﺎ
ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ :ﻗﻮﻟﻪ :ﻳﺎ ﺣ
ﻗﻴﻞ ﳍﺎ :ﺗﻌﺎﱃ ﻳﺎ ﺣﺴﺮﺓ ﻓﻬﺬﻩ ﻣﻦ ﺃﺣﻮﺍﻟﻚ ﺍﻟﱵ ﺣﻘﻚ ﺃﻥ ﲢﻀﺮﻯ ﻓﻴﻬﺎ ،ﻭﻫﻲ ﺣﺎﻝ
ﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﺑﺎﻟﺮﺳﻞ.
ﻭﺍﳌﻌﲎ :ﺃﻢ ﺃﺣﻘﺎﺀ ﺑﺄﻥ ﻳﺘﺤﺴﺮ ﻋﻠﻴﻬﻢ ﺍﳌﺘﺤﺴﺮﻭﻥ ،ﻭﻳﺘﻠﻬﻒ ﻋﻠﻴﻬﻢ ﺍﳌﺘﻠﻬﻔﻮﻥ .ﺃﻭ ﻫﻢ
ﻣﺘﺤﺴﺮ ﻋﻠﻴﻬﻢ ﻣﻦ ﺟﻬﺔ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﺜﻘﻠﲔ.
ﻭﻗﺮﺉ :ﻳﺎ ﺣﺴﺮﺓ ﺍﻟﻌﺒﺎﺩ ،ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ﺇﻟﻴﻬﻢ ﻻﺧﺘﺼﺎﺻﻬﺎ ﻢ ،ﻣﻦ ﺣﻴﺚ ﺇﺎ ﻣﻮﺟﻬﺔ
ﺇﻟﻴﻬﻢ ،ﺃﻯ :ﻳﺎ ﺣﺴﺮﺓ ﺍﻟﻌﺒﺎﺩ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﺑﺴﺒﺐ ﺗﻜﺬﻳﺒﻬﻢ ﻟﺮﺳﻠﻬﻢ ،
ﻭﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﻢ.
ﰒ ﻭﺑﺦ -ﺳﺒﺤﺎﻧﻪ -ﻛﻔﺎﺭ ﻣﻜﺔ ،ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻫﻢ ﲟﻦ ﺳﺒﻘﻬﻢ ﻓﻘﺎﻝ :ﹶﺃﹶﻟ ﻢ ﻳ ﺮﻭﺍ ﹶﻛ ﻢ
ﹶﺃ ﻫﹶﻠﻜﹾﻨﺎ ﹶﻗﺒﹶﻠ ﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﻭ ِﻥ ﹶﺃﻧ ﻬ ﻢ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻻ ﻳ ﺮ ِﺟﻌﻮ ﹶﻥ.
ﺃﻯ :ﺃﱂ ﻳﻌﻠﻢ ﻛﻔﺎﺭ ﻣﻜﺔ ﺃﻧﻨﺎ ﺃﻫﻠﻜﻨﺎ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻴﻬﻢ ،ﺑﺴﺒﺐ ﺇﺻﺮﺍﺭﻫﻢ
ﻋﻠﻰ ﻛﻔﺮﻫﻢ ،ﻭﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﺑﺮﺳﻠﻬﻢ ،ﻭﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻬﻠﻜﲔ ﻻ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻬﻢ ﻟﻴﺨﱪﻭﻫﻢ
ﲟﺎ ﺟﺮﻯ ﳍﻢ ،ﻷﻢ ﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺫﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﳊﻜﻤﺔ ﺃﺭﺍﺩﻫﺎ ﺍﻟﻠﹼﻪ -ﺗﻌﺎﱃ . -
ﻭﻟﻜﻦ ﺍﳉﻤﻴﻊ ﺳﻴﻌﻮﺩﻭﻥ ﺇﻟﻴﻪ -ﺳﺒﺤﺎﻧﻪ -ﻭﺳﻴﺒﻌﺜﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻟﻠﺤﺴﺎﺏ
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ﻀﺮﻭ ﹶﻥ" .
ﺤ
ﻭﺍﳉﺰﺍﺀ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ : -ﻭِﺇ ﹾﻥ ﹸﻛ ﱞﻞ ﹶﻟﻤﺎ ﺟﻤِﻴ ﻊ ﹶﻟ ﺪﻳﻨﺎ ﻣ
ﻭﰲ ﺍﻟﻈﻼﻝ :
"ﱂ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻭﻻ ﻣﺎ ﻫﻲ ﺍﻟﻘﺮﻳﺔ .ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﻓﻴﻬﺎ
ﺍﻟﺮﻭﺍﻳﺎﺕ .ﻭﻻ ﻃﺎﺋﻞ ﻭﺭﺍﺀ ﺍﳉﺮﻱ ﻣﻊ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ.
ﻭﻋﺪﻡ ﺇﻓﺼﺎﺡ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﲢﺪﻳﺪ ﺍﲰﻬﺎ ﺃﻭ ﻣﻮﺿﻌﻬﺎ ﻻ ﻳﺰﻳﺪ ﺷﻴﺌﺎ ﰲ ﺩﻻﻟﺔ
ﺍﻟﻘﺼﺔ ﻭﺇﳛﺎﺋﻬﺎ.
- ٤٨ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ (٢٧ / ١٢) -ﻭﺗﻔﺴﲑ ﺍﻟﻜﺸﺎﻑ ﺝ ٤ﺹ ١٣
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ﻭﻣﻦ ﰒ ﺃﻏﻔﻞ ﺍﻟﺘﺤﺪﻳﺪ ،ﻭﻣﻀﻰ ﺇﱃ ﺻﻤﻴﻢ ﺍﻟﻌﱪﺓ ﻭﻟﺒﺎﺎ .ﻓﻬﻲ ﻗﺮﻳﺔ ﺃﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺇﻟﻴﻬﺎ
ﺭﺳﻮﻟﲔ .ﻛﻤﺎ ﺃﺭﺳﻞ ﻣﻮﺳﻰ ﻭﺃﺧﺎﻩ ﻫﺎﺭﻭﻥ -ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ -ﺇﱃ ﻓﺮﻋﻮﻥ ﻭﻣﻠﺌﻪ.
ﻓﻜﺬﻤﺎ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ،ﻓﻌﺰﺯﳘﺎ ﺍﻟﻠﹼﻪ ﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ ﻳﺆﻛﺪ ﺃﻧﻪ ﻭﺃﻤﺎ ﺭﺳﻞ ﻣﻦ ﻋﻨﺪ
ﺍﻟﻠﹼﻪ .ﻭﺗﻘﺪﻣﻮﺍ ﺛﻼﺛﺘﻬﻢ ﺑﺪﻋﻮﺍﻫﻢ ﻭﺩﻋﻮﻢ ﻣﻦ ﺟﺪﻳﺪ »ﻓﹶﻘﺎﻟﹸﻮﺍ ِ :ﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ« ..ﻫﻨﺎ
ﺍﻋﺘﺮﺍﺽ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻋﻠﻴﻬﻢ ﺑﺎﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﳌﻜﺮﻭﺭﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺮﺳﺎﻻﺕ »..ﻗﺎﻟﹸﻮﺍ
ﺸ ﺮ ِﻣﹾﺜﻠﹸﻨﺎ« » ..ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤ ﻦ ِﻣ ﻦ ﺷ ﻲ ٍﺀ« ِ» ..ﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ«
:ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ ﺑ
..ﻭﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺍﳌﺘﻜﺮﺭ ﻋﻠﻰ ﺑﺸﺮﻳﺔ ﺍﻟﺮﺳﻞ ﺗﺒﺪﻭ ﻓﻴﻪ ﺳﺬﺍﺟﺔ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻹﺩﺭﺍﻙ ،ﻛﻤﺎ
ﻳﺒﺪﻭ ﻓﻴﻪ ﺍﳉﻬﻞ ﺑﻮﻇﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ .ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻳﺘﻮﻗﻌﻮﻥ ﺩﺍﺋﻤﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺳﺮ ﻏﺎﻣﺾ
ﰲ ﺷﺨﺼﻴﺔ ﺍﻟﺮﺳﻮﻝ ﻭﺣﻴﺎﺗﻪ ﺗﻜﻤﻦ ﻭﺭﺍﺀﻩ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻷﺳﺎﻃﲑ ..ﺃﻟﻴﺲ ﺭﺳﻮﻝ ﺍﻟﺴﻤﺎﺀ ﺇﱃ
ﺍﻷﺭﺽ ﻓﻜﻴﻒ ﻻ ﲢﻴﻂ ﺑﻪ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻷﺳﺎﻃﲑ؟ ﻛﻴﻒ ﻳﻜﻮﻥ ﺷﺨﺼﻴﺔ ﻣﻜﺸﻮﻓﺔ ﺑﺴﻴﻄﺔ ﻻ
ﺃﺳﺮﺍﺭ ﻓﻴﻬﺎ ﻭﻻ ﺃﻟﻐﺎﺯ ﺣﻮﳍﺎ؟! ﺷﺨﺼﻴﺔ ﺑﺸﺮﻳﺔ ﻋﺎﺩﻳﺔ ﻣﻦ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﱵ ﲤﺘﻠﺊ ﺎ
ﺍﻷﺳﻮﺍﻕ ﻭﺍﻟﺒﻴﻮﺕ؟! ﻭﻫﺬﻩ ﻫﻲ ﺳﺬﺍﺟﺔ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﺘﻔﻜﲑ .ﻓﺎﻷﺳﺮﺍﺭ ﻭﺍﻷﻟﻐﺎﺯ ﻟﻴﺴﺖ ﺻﻔﺔ
ﻣﻼﺯﻣﺔ ﻟﻠﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ .ﻭﻟﻴﺴﺖ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺫﺟﺔ ﺍﻟﻄﻔﻮﻟﻴﺔ .ﻭﺇﻥ ﻫﻨﺎﻟﻚ ﻟﺴﺮﺍ
ﻫﺎﺋﻼ ﺿﺨﻤﺎ ،ﻭﻟﻜﻨﻪ ﻳﺘﻤﺜﻞ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﻮﺍﻗﻌﺔ .ﺣﻘﻴﻘﺔ ﺇﻳﺪﺍﻉ ﺇﻧﺴﺎﻥ ﻣﻦ ﻫﺆﻻﺀ
ﺍﻟﺒﺸﺮ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻠﺪﱐ ﺍﻟﺬﻱ ﻳﺘﻠﻘﻰ ﺑﻪ ﻭﺣﻲ ﺍﻟﺴﻤﺎﺀ ،ﺣﲔ ﳜﺘﺎﺭﻩ ﺍﻟﻠﹼﻪ ﻟﺘﻠﻘﻲ ﻫﺬﺍ ﺍﻟﻮﺣﻲ
ﺍﻟﻌﺠﻴﺐ .ﻭﻫﻮ ﺃﻋﺠﺐ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻣﻠﻜﺎ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻘﺘﺮﺣﻮﻥ! ﻭﺍﻟﺮﺳﺎﻟﺔ ﻣﻨﻬﺞ
ﺇﳍﻲ ﺗﻌﻴﺸﻪ ﺍﻟﺒﺸﺮﻳﺔ .ﻭﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ ﻫﻲ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻮﺍﻗﻌﻲ ﻟﻠﺤﻴﺎﺓ ﻭﻓﻖ ﺫﻟﻚ ﺍﳌﻨﻬﺞ
ﺍﻹﳍﻲ.
ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﻗﻮﻣﻪ ﺇﱃ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ .ﻭﻫﻢ ﺑﺸﺮ .ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺭﺳﻮﳍﻢ ﻣﻦ
ﺍﻟﺒﺸﺮ ﻟﻴﺤﻘﻖ ﳕﻮﺫﺟﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﳝﻠﻜﻮﻥ ﻫﻢ ﺃﻥ ﻳﻘﻠﺪﻭﻩ.
ﻭﻣﻦ ﰒ ﻛﺎﻧﺖ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ - -ﻣﻌﺮﻭﺿﺔ ﻷﻧﻈﺎﺭ ﺃﻣﺘﻪ .ﻭﺳﺠﻞ ﺍﻟﻘﺮﺁﻥ -ﻛﺘﺎﺏ
ﺍﻟﻠﹼﻪ ﺍﻟﺜﺎﺑﺖ -ﺍﳌﻌﺎﱂ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺑﺄﺻﻐﺮ ﺗﻔﺼﻴﻼﺎ ﻭﺃﺣﺪﺍﺛﻬﺎ ،ﺑﻮﺻﻔﻬﺎ ﺗﻠﻚ
ﺍﻟﺼﻔﺤﺔ ﺍﳌﻌﺮﻭﺿﺔ ﻷﻧﻈﺎﺭ ﺃﻣﺘﻪ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺴﻨﲔ ﻭﺍﻟﻘﺮﻭﻥ .ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻔﺼﻴﻼﺕ ﺣﻴﺎﺗﻪ
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ﺍﳌﱰﻟﻴﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ .ﺣﱴ ﺧﻄﺮﺍﺕ ﻗﻠﺒﻪ ﺳﺠﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ،ﻟﺘﻄﻠﻊ ﻋﻠﻴﻬﺎ
ﺍﻷﺟﻴﺎﻝ ﻭﺗﺮﻯ ﻓﻴﻬﺎ ﻗﻠﺐ ﺫﻟﻚ ﺍﻟﻨﱯ ﺍﻹﻧﺴﺎﻥ.
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻫﻲ ﺍﻟﱵ ﻇﻠﺖ ﻣﻮﺿﻊ ﺍﻻﻋﺘﺮﺍﺽ ﻣﻦ ﺑﲏ ﺍﻹﻧﺴﺎﻥ!
ﺸ ﺮ ِﻣﹾﺜﻠﹸﻨﺎ« ..ﻭﻗﺼﺪﻭﺍ ﺃﻧﻜﻢ
ﻭﻟﻘﺪ ﻗﺎﻝ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﻟﺮﺳﻠﻬﻢ ﺍﻟﺜﻼﺛﺔ » :ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ ﺑ
ﻟﺴﺘﻢ ﺑﺮﺳﻞ » ..ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤ ﻦ ِﻣ ﻦ ﺷ ﻲ ٍﺀ« ..ﳑﺎ ﺗﺪﻋﻮﻥ ﺃﻧﻪ ﻧﺰﻟﻪ ﻋﻠﻴﻜﻢ ﻣﻦ ﺍﻟﻮﺣﻲ
ﻭﺍﻷﻣﺮ ﺑﺄﻥ ﺗﺪﻋﻮﻧﺎ ﺇﻟﻴﻪِ» .ﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ِﺇﻟﱠﺎ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ« ..ﻭﺗﺪﻋﻮﻥ ﺃﻧﻜﻢ ﻣﺮﺳﻠﻮﻥ! ﻭﰲ ﺛﻘﺔ
ﺍﳌﻄﻤﺌﻦ ﺇﱃ ﺻﺪﻗﻪ ،ﺍﻟﻌﺎﺭﻑ ﲝﺪﻭﺩ ﻭﻇﻴﻔﺘﻪ ﺃﺟﺎﻢ ﺍﻟﺮﺳﻞ :ﻗﺎﻟﹸﻮﺍ :ﺭﺑﻨﺎ ﻳ ﻌﹶﻠ ﻢ ِﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ
ﲔ« ..
ﻍ ﺍﹾﻟ ﻤِﺒ
ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ .ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ِﺇﻟﱠﺎ ﺍﹾﻟﺒﻼ ﹸ
ﺇﻥ ﺍﻟﻠﹼﻪ ﻳﻌﻠﻢ .ﻭﻫﺬﺍ ﻳﻜﻔﻲ ﻭﺇﻥ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﻞ ﺍﻟﺒﻼﻍ .ﻭﻗﺪ ﺃﺩﻭﻩ .ﻭﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺫﻟﻚ ﺃﺣﺮﺍﺭ
ﻓﻴﻤﺎ ﻳﺘﺨﺬﻭﻥ ﻷﻧﻔﺴﻬﻢ ﻣﻦ ﺗﺼﺮﻑ .ﻭﻓﻴﻤﺎ ﳛﻤﻠﻮﻥ ﰲ ﺗﺼﺮﻓﻬﻢ ﻣﻦ ﺃﻭﺯﺍﺭ .ﻭﺍﻷﻣﺮ ﺑﲔ
ﺍﻟﺮﺳﻞ ﻭﺑﲔ ﺍﻟﻨﺎﺱ ﻫﻮ ﺃﻣﺮ ﺫﻟﻚ ﺍﻟﺘﺒﻠﻴﻎ ﻋﻦ ﺍﻟﻠﹼﻪ ﻓﻤﱴ ﲢﻘﻖ ﺫﻟﻚ ﻓﺎﻷﻣﺮ ﻛﻠﻪ ﺑﻌﺪ ﺫﻟﻚ
ﺇﱃ ﺍﻟﻠﹼﻪ.
ﻭﻟﻜﻦ ﺍﳌﻜﺬﺑﲔ ﺍﻟﻀﺎﻟﲔ ﻻ ﻳﺄﺧﺬﻭﻥ ﺍﻷﻣﻮﺭ ﻫﺬﺍ ﺍﳌﺄﺧﺬ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺴﻬﻞ ﺍﻟﻴﺴﲑ ﻭﻻ
ﻳﻄﻴﻘﻮﻥ ﻭﺟﻮﺩ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﳍﺪﻯ ﻓﺘﺄﺧﺬﻫﻢ ﺍﻟﻌﺰﺓ ﺑﺎﻹﰒ ﻭﻳﻌﻤﺪﻭﻥ ﺇﱃ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻐﻠﻴﻆ
ﺍﻟﻌﻨﻴﻒ ﰲ ﻣﻘﺎﻭﻣﺔ ﺍﳊﺠﺔ ﻷﻥ ﺍﻟﺒﺎﻃﻞ ﺿﻴﻖ ﺍﻟﺼﺪﺭ ﻋﺮﺑﻴﺪ » :ﻗﺎﻟﹸﻮﺍ ِ :ﺇﻧﺎ ﺗ ﹶﻄﻴﺮﻧﺎ ِﺑ ﹸﻜ ﻢ! ﹶﻟِﺌ ﻦ
ﺏ ﹶﺃﻟِﻴ ﻢ«ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﺍ
ﹶﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ،ﻭﹶﻟﻴ ﻤ
ﻗﺎﻟﻮﺍ :ﺇﻧﻨﺎ ﻧﺘﺸﺎﺀﻡ ﻣﻨﻜﻢ ﻭﻧﺘﻮﻗﻊ ﺍﻟﺸﺮ ﰲ ﺩﻋﻮﺗﻜﻢ ﻓﺈﻥ ﱂ ﺗﻨﺘﻬﻮﺍ ﻋﻨﻬﺎ ﻓﺈﻧﻨﺎ ﻟﻦ ﻧﺴﻜﺖ
ﺏ ﹶﺃﻟِﻴ ﻢ« ..
ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﺍ
ﻋﻠﻴﻜﻢ ،ﻭﻟﻦ ﻧﺪﻋﻜﻢ ﰲ ﺩﻋﻮﺗﻜﻢ » :ﹶﻟﻨﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ،ﻭﹶﻟﻴ ﻤ
ﻭﻫﻜﺬﺍ ﺃﺳﻔﺮ ﺍﻟﺒﺎﻃﻞ ﻋﻦ ﻏﺸﻤﻪ ﻭﺃﻃﻠﻖ ﻋﻠﻰ ﺍﳍﺪﺍﺓ ﺪﻳﺪﻩ ﻭﺑﻐﻰ ﰲ ﻭﺟﻪ ﻛﻠﻤﺔ ﺍﳊﻖ
ﺍﳍﺎﺩﺋﺔ ،ﻭﻋﺮﺑﺪ ﰲ ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺘﻔﻜﲑ! ﻭﻟﻜﻦ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻠﻘﻰ ﻋﻠﻰ ﻋﺎﺗﻖ ﺍﻟﺮﺳﻞ ﻳﻘﻀﻲ
ﻋﻠﻴﻬﻢ ﺑﺎﳌﻀﻲ ﰲ ﺍﻟﻄﺮﻳﻖ » :ﻗﺎﻟﹸﻮﺍ :ﻃﺎِﺋ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ«
ﻓﺎﻟﻘﻮﻝ ﺑﺎﻟﺘﺸﺎﺅﻡ ﻣﻦ ﺩﻋﻮﺓ ﺃﻭ ﻣﻦ ﻭﺟﻪ ﻫﻮ ﺧﺮﺍﻓﺔ ﻣﻦ ﺧﺮﺍﻓﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﺍﻟﺮﺳﻞ ﻳﺒﻴﻨﻮﻥ
ﻟﻘﻮﻣﻬﻢ ﺃﺎ ﺧﺮﺍﻓﺔ ﻭﺃﻥ ﺣﻈﻬﻢ ﻭﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺧﲑ ﻭﻣﻦ ﺷﺮ ﻻ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺧﺎﺭﺝ
ﻧﻔﻮﺳﻬﻢ .ﺇﳕﺎ ﻫﻮ ﻣﻌﻬﻢ .ﻣﺮﺗﺒﻂ ﺑﻨﻮﺍﻳﺎﻫﻢ ﻭﺃﻋﻤﺎﳍﻢ ،ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﻛﺴﺒﻬﻢ ﻭﻋﻤﻠﻬﻢ .ﻭﰲ
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ﻭﺳﻌﻬﻢ ﺃﻥ ﳚﻌﻠﻮﺍ ﺣﻈﻬﻢ ﻭﻧﺼﻴﺒﻬﻢ ﺧﲑﺍ ﺃﻭ ﺃﻥ ﳚﻌﻠﻮﻩ ﺷﺮﺍ .ﻓﺈﻥ ﺇﺭﺍﺩﺓ ﺍﻟﻠﹼﻪ ﺑﺎﻟﻌﺒﺪ ﺗﻨﻔﺬ
ﻣﻦ ﺧﻼﻝ ﻧﻔﺴﻪ ،ﻭﻣﻦ ﺧﻼﻝ ﺍﲡﺎﻫﻪ ،ﻭﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻪ .ﻭﻫﻮ ﳛﻤﻞ ﻃﺎﺋﺮﻩ ﻣﻌﻪ .ﻫﺬﻩ
ﻫﻲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺻﺤﻴﺢ .ﺃﻣﺎ ﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻟﻮﺟﻮﻩ ،ﺃﻭ ﺍﻟﺘﺸﺎﺅﻡ
ﺑﺎﻷﻣﻜﻨﺔ ،ﺃﻭ ﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻟﻜﻠﻤﺎﺕ ..ﻓﻬﻮ ﺧﺮﺍﻓﺔ ﻻ ﺗﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺃﺻﻞ ﻣﻔﻬﻮﻡ! ﻭﻗﺎﻟﻮﺍ ﳍﻢ
» :ﹶﺃِﺇ ﹾﻥ ﹸﺫ ﱢﻛ ﺮﺗﻢ؟« ..ﻳﻌﲏ ﺃﺗﺮﲨﻮﻧﻨﺎ ﻭﺗﻌﺬﺑﻮﻧﻨﺎ ﻷﻧﻨﺎ ﻧﺬﻛﺮﻛﻢ! ﺃﻓﻬﺬﺍ ﺟﺰﺍﺀ ﺍﻟﺘﺬﻛﲑ؟
ﺴ ِﺮﻓﹸﻮ ﹶﻥ« ..ﺗﺘﺠﺎﻭﺯﻭﻥ ﺍﳊﺪﻭﺩ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﲡﺎﺯﻭﻥ ﻋﻠﻰ ﺍﳌﻮﻋﻈﺔ
»ﺑ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
ﺑﺎﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺗﺮﺩﻭﻥ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﺮﺟﻢ ﻭﺍﻟﺘﻌﺬﻳﺐ! ﺗﻠﻚ ﻛﺎﻧﺖ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻣﻦ
ﺍﻟﻘﻠﻮﺏ ﺍﳌﻐﻠﻘﺔ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ .ﻭﻫﻲ ﻣﺜﻞ ﻟﻠﻘﻠﻮﺏ ﺍﻟﱵ ﲢﺪﺛﺖ ﻋﻨﻬﺎ ﺍﻟﺴﻮﺭﺓ ﰲ ﺍﳉﻮﻟﺔ
ﺍﻷﻭﱃ ﻭﺻﻮﺭﺓ ﻭﺍﻗﻌﻴﺔ ﻟﺬﻟﻚ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺒﺸﺮﻱ ﺍﳌﺮﺳﻮﻡ ﻫﻨﺎﻙ.
ﻓﺄﻣﺎ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﺍﺗﺒﻊ ﺍﻟﺬﻛﺮ ﻭﺧﺸﻲ ﺍﻟﺮﲪﻦ ﺑﺎﻟﻐﻴﺐ ،ﻓﻜﺎﻥ ﻟﻪ ﻣﺴﻠﻚ ﺁﺧﺮ
ﻭﻛﺎﻧﺖ ﻟﻪ ﺍﺳﺘﺠﺎﺑﺔ ﻏﲑ ﻫﺬﻩ ﺍﻻﺳﺘﺠﺎﺑﺔ » :ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﺎ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳﺴﻌﻰ ﻗﺎ ﹶﻝ :
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ .ﻭﻣﺎ ِﻟ ﻲ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱﲔ .ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﻀ ﺮ ﻻ ﺗ ﻐ ِﻦ ﻋﻨﻲ ﺨ ﹸﺬ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮﺣﻤ ﻦ ِﺑ
ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮﻥﹶ؟ ﹶﺃﹶﺃﺗ ِ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ«
ﲔِ .ﺇﻧﻲ ﺁ ﻣﻨ ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨ ِﻘﺬﹸﻭﻥِ؟ ِﺇﻧﻲ ﺇِﺫﹰﺍ ﹶﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
..ﺇﺎ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻟﺪﻋﻮﺓ ﺍﳊﻖ ﺍﳌﺴﺘﻘﻴﻤﺔ .ﻓﻴﻬﺎ ﺍﻟﺼﺪﻕ .ﻭﺍﻟﺒﺴﺎﻃﺔ.
ﻭﺍﳊﺮﺍﺭﺓ .ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﻹﺩﺭﺍﻙ.ﻭﺗﻠﺒﻴﺔ ﺍﻹﻳﻘﺎﻉ ﺍﻟﻘﻮﻱ ﻟﻠﺤﻖ ﺍﳌﺒﲔ.
ﻓﻬﺬﺍ ﺭﺟﻞ ﲰﻊ ﺍﻟﺪﻋﻮﺓ ﻓﺎﺳﺘﺠﺎﺏ ﳍﺎ ﺑﻌﺪ ﻣﺎ ﺭﺃﻯ ﻓﻴﻬﺎ ﻣﻦ ﺩﻻﺋﻞ ﺍﳊﻖ ﻭﺍﳌﻨﻄﻖ ﻣﺎ
ﻳﺘﺤﺪﺙ ﻋﻨﻪ ﰲ ﻣﻘﺎﻟﺘﻪ ﻟﻘﻮﻣﻪ .ﻭﺣﻴﻨﻤﺎ ﺍﺳﺘﺸﻌﺮ ﻗﻠﺒﻪ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﲢﺮﻛﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ
ﰲ ﺿﻤﲑﻩ ﻓﻠﻢ ﻳﻄﻖ ﻋﻠﻴﻬﺎ ﺳﻜﻮﺗﺎ ﻭﱂ ﻳﻘﺒﻊ ﰲ ﺩﺍﺭﻩ ﺑﻌﻘﻴﺪﺗﻪ ﻭﻫﻮ ﻳﺮﻯ ﺍﻟﻀﻼﻝ ﻣﻦ ﺣﻮﻟﻪ
ﻭﺍﳉﺤﻮﺩ ﻭﺍﻟﻔﺠﻮﺭ ﻭﻟﻜﻨﻪ ﺳﻌﻰ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﰲ ﺿﻤﲑﻩ ﻭﲢﺮﻙ ﰲ ﺷﻌﻮﺭﻩ .ﺳﻌﻰ
ﺑﻪ ﺇﱃ ﻗﻮﻣﻪ ﻭﻫﻢ ﻳﻜﺬﺑﻮﻥ ﻭﳚﺤﺪﻭﻥ ﻭﻳﺘﻮﻋﺪﻭﻥ ﻭﻳﻬﺪﺩﻭﻥ .ﻭﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ
ﻳﺴﻌﻰ ﻟﻴﻘﻮﻡ ﺑﻮﺍﺟﺒﻪ ﰲ ﺩﻋﻮﺓ ﻗﻮﻣﻪ ﺇﱃ ﺍﳊﻖ ،ﻭﰲ ﻛﻔﻬﻢ ﻋﻦ ﺍﻟﺒﻐﻲ ،ﻭﰲ ﻣﻘﺎﻭﻣﺔ
ﺍﻋﺘﺪﺍﺋﻬﻢ ﺍﻷﺛﻴﻢ ﺍﻟﺬﻱ ﻳﻮﺷﻜﻮﻥ ﺃﻥ ﻳﺼﺒﻮﻩ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ.
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ﻭﻇﺎﻫﺮ ﺃﻥ ﺍﻟﺮﺟﻞ ﱂ ﻳﻜﻦ ﺫﺍ ﺟﺎﻩ ﻭﻻ ﺳﻠﻄﺎﻥ .ﻭﱂ ﻳﻜﻦ ﰲ ﻋﺰﻭﺓ ﻣﻦ ﻗﻮﻣﻪ ﺃﻭ ﻣﻨﻌﺔ ﻣﻦ
ﻋﺸﲑﺗﻪ .ﻭﻟﻜﻨﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳊﻴﺔ ﰲ ﺿﻤﲑﻩ ﺗﺪﻓﻌﻪ ﻭﲡﻲﺀ ﺑﻪ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺃﻗﺼﺎﻫﺎ
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ« ..
ﲔ .ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
»..ﻗﺎ ﹶﻝ :ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﺇﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ،ﻭﻫﻮ ﻻ ﻳﻄﻠﺐ ﺃﺟﺮﺍ ،ﻭﻻ ﻳﺒﺘﻐﻲ ﻣﻐﻨﻤﺎ ..ﺇﻧﻪ
ﻟﺼﺎﺩﻕ .ﻭﺇﻻ ﻓﻤﺎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻨﺎﺀ ﺇﻥ ﱂ ﻳﻜﻦ ﻳﻠﱯ ﺗﻜﻠﻴﻔﺎ ﻣﻦ ﺍﻟﻠﹼﻪ؟ ﻣﺎ ﺍﻟﺬﻱ
ﻳﺪﻓﻌﻪ ﺇﱃ ﲪﻞ ﻫﻢ ﺍﻟﺪﻋﻮﺓ؟ ﻭﳎﺎﺔ ﺍﻟﻨﺎﺱ ﺑﻐﲑ ﻣﺎ ﺃﻟﻔﻮﺍ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ؟ ﻭﺍﻟﺘﻌﺮﺽ ﻷﺫﺍﻫﻢ
ﻭﺷﺮﻫﻢ ﻭﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﻭﺗﻨﻜﻴﻠﻬﻢ ،ﻭﻫﻮ ﻻ ﳚﲏ ﻣﻦ ﺫﻟﻚ ﻛﺴﺒﺎ ،ﻭﻻ ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺃﺟﺮﺍ؟
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ« » ..ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ« ..ﻭﻫﺪﺍﻫﻢ ﻭﺍﺿﺢ ﰲ ﻃﺒﻴﻌﺔ ﺩﻋﻮﻢ.
»ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
ﻓﻬﻢ ﻳﺪﻋﻮﻥ ﺇﱃ ﺇﻟﻪ ﻭﺍﺣﺪ .ﻭﻳﺪﻋﻮﻥ ﺇﱃ ﺞ ﻭﺍﺿﺢ .ﻭﻳﺪﻋﻮﻥ ﺇﱃ ﻋﻘﻴﺪﺓ ﻻ ﺧﺮﺍﻓﺔ ﻓﻴﻬﺎ
ﻭﻻ ﻏﻤﻮﺽ .ﻓﻬﻢ ﻣﻬﺘﺪﻭﻥ ﺇﱃ ﺞ ﺳﻠﻴﻢ ،ﻭﺇﱃ ﻃﺮﻳﻖ ﻣﺴﺘﻘﻴﻢ.
ﰒ ﻋﺎﺩ ﻳﺘﺤﺪﺙ ﺇﻟﻴﻬﻢ ﻋﻦ ﻧﻔﺴﻪ ﻫﻮ ﻭﻋﻦ ﺃﺳﺒﺎﺏ ﺇﳝﺎﻧﻪ ،ﻭﻳﻨﺎﺷﺪ ﻓﻴﻬﻢ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ
ﺍﺳﺘﻴﻘﻈﺖ ﻓﻴﻪ ﻓﺎﻗﺘﻨﻌﺖ ﺑﺎﻟﱪﻫﺎﻥ ﺍﻟﻔﻄﺮﻱ ﺍﻟﺴﻠﻴﻢ » :ﻭﻣﺎ ِﻟ ﻲ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﻭِﺇﹶﻟﻴ ِﻪ
ﻀ ﺮ ﻻ ﺗ ﻐ ِﻦ ﻋﻨﻲ ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﺨ ﹸﺬ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮﺣﻤ ﻦ ِﺑ
ﺗ ﺮ ﺟﻌﻮﻥﹶ؟ ﺃﹶﹶﺃﺗ ِ
ﲔ« ..ﺇﻧﻪ ﺗﺴﺎﺅﻝ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺸﺎﻋﺮﺓ ﺑﺎﳋﺎﻟﻖ ،ﺍﳌﺸﺪﻭﺩﺓ ﺇﱃ ﻳﻨ ِﻘﺬﹸﻭﻥِ؟ ِﺇﻧﻲ ﺇِﺫﹰﺍ ﹶﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
ﻣﺼﺪﺭ ﻭﺟﻮﺩﻫﺎ ﺍﻟﻮﺣﻴﺪ » ..ﻭﻣﺎ ِﻟ ﻲ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ؟« ﻭﻣﺎ ﺍﻟﺬﻱ ﳛﻴﺪ ﰊ ﻋﻦ ﻫﺬﺍ
ﺍﻟﻨﻬﺞ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﳜﻄﺮ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻭﻝ ﻣﺎ ﳜﻄﺮ؟ ﺇﻥ ﺍﻟﻔﻄﺮ ﳎﺬﻭﺑﺔ ﺇﱃ ﺍﻟﺬﻱ ﻓﻄﺮﻫﺎ
،ﺗﺘﺠﻪ ﺇﻟﻴﻪ ﺃﻭﻝ ﻣﺎ ﺗﺘﺠﻪ ،ﻓﻼ ﺗﻨﺤﺮﻑ ﻋﻨﻪ ﺇﻻ ﺑﺪﺍﻓﻊ ﺁﺧﺮ ﺧﺎﺭﺝ ﻋﻠﻰ ﻓﻄﺮﺎ .ﻭﻻ
ﺗﻠﺘﻮﻱ ﺇﻻ ﲟﺆﺛﺮ ﺁﺧﺮ ﻟﻴﺲ ﻣﻦ ﻃﺒﻴﻌﺘﻬﺎ .ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﳋﺎﻟﻖ ﻫﻮ ﺍﻷﻭﱃ ،ﻭﻫﻮ ﺍﻷﻭﻝ ،
ﻭﻫﻮ ﺍﳌﺘﺠﻪ ﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻋﻨﺼﺮ ﺧﺎﺭﺝ ﻋﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻨﻔﺲ ﻭﺍﳒﺬﺍﺎ ﺍﻟﻔﻄﺮﻱ.
ﻭﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﳛﺲ ﻫﺬﺍ ﰲ ﻗﺮﺍﺭﺓ ﻧﻔﺴﻪ ،ﻓﻴﻌﱪ ﻋﻨﻪ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺒﺴﻴﻂ ،ﺑﻼ
ﺗﻜﻠﻒ ﻭﻻ ﻟﻒ ﻭﻻ ﺗﻌﻘﻴﺪ! ﻭﻫﻮ ﳛﺲ ﺑﻔﻄﺮﺗﻪ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺼﺎﻓﻴﺔ ﻛﺬﻟﻚ ﺃﻥ ﺍﳌﺨﻠﻮﻕ ﻳﺮﺟﻊ
ﺇﱃ ﺍﳋﺎﻟﻖ ﰲ ﺍﻟﻨﻬﺎﻳﺔ .ﻛﻤﺎ ﻳﺮﺟﻊ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﻣﺼﺪﺭﻩ ﺍﻷﺻﻴﻞ .ﻓﻴﻘﻮﻝ » :ﻭِﺇﹶﻟﻴ ِﻪ
ﺗ ﺮ ﺟﻌﻮ ﹶﻥ« ..ﻭﻳﺘﺴﺎﺀﻝ ﱂ ﻻ ﺃﻋﺒﺪ ﺍﻟﺬﻱ ﻓﻄﺮﱐ ،ﻭﺍﻟﺬﻱ ﺇﻟﻴﻪ ﺍﳌﺮﺟﻊ ﻭﺍﳌﺼﲑ؟ ﻭﻳﺘﺤﺪﺙ
ﻋﻦ ﺭﺟﻌﺘﻬﻢ ﻫﻢ ﺇﻟﻴﻪ .ﻓﻬﻮ ﺧﺎﻟﻘﻬﻢ ﻛﺬﻟﻚ .ﻭﻣﻦ ﺣﻘﻪ ﺃﻥ ﻳﻌﺒﺪﻭﻩ.
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ﺨ ﹸﺬ
ﰒ ﻳﺴﺘﻌﺮﺽ ﺍﳌﻨﻬﺞ ﺍﻵﺧﺮ ﺍﳌﺨﺎﻟﻒ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻔﻄﺮﻱ ﺍﳌﺴﺘﻘﻴﻢ .ﻓﲑﺍﻩ ﺿﻼﻻ ﺑﻴﻨﺎ » :ﹶﺃﹶﺃﺗ ِ
ﻀ ﺮ ﻻ ﺗ ﻐ ِﻦ ﻋﻨﻲ ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨ ِﻘﺬﹸﻭﻥِ؟« ..
ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮﺣﻤ ﻦ ِﺑ
ﻭﻫﻞ ﺃﺿﻞ ﳑﻦ ﻳﺪﻉ ﻣﻨﻄﻖ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺍﳌﺨﻠﻮﻕ ﺇﱃ ﻋﺒﺎﺩﺓ ﺧﺎﻟﻘﻪ ،ﻭﻳﻨﺤﺮﻑ ﺇﱃ
ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﳋﺎﻟﻖ ﺑﺪﻭﻥ ﺿﺮﻭﺭﺓ ﻭﻻ ﺩﺍﻓﻊ؟ ﻭﻫﻞ ﺃﺿﻞ ﳑﻦ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﳋﺎﻟﻖ ﺇﱃ ﺁﳍﺔ
ﺿﻌﺎﻑ ﻻ ﳛﻤﻮﻧﻪ ﻭﻻ ﻳﺪﻓﻌﻮﻥ ﻋﻨﻪ ﺍﻟﻀﺮ ﺣﲔ ﻳﺮﻳﺪ ﺑﻪ ﺧﺎﻟﻘﻪ ﺍﻟﻀﺮ ﺑﺴﺒﺐ ﺍﳓﺮﺍﻓﻪ
ﻭﺿﻼﻟﻪ؟
ﲔ« ..»ِﺇﻧﻲ ﺇِﺫﹰﺍ ﹶﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
ﻭﺍﻵﻥ ﻭﻗﺪ ﲢﺪﺙ ﺍﻟﺮﺟﻞ ﺑﻠﺴﺎﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﻌﺎﺭﻓﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻳﻘﺮﺭ ﻗﺮﺍﺭﻩ ﺍﻷﺧﲑ ﰲ
ﻭﺟﻪ ﻗﻮﻣﻪ ﺍﳌﻜﺬﺑﲔ ﺍﳌﻬﺪﺩﻳﻦ ﺍﳌﺘﻮﻋﺪﻳﻦ .ﻷﻥ ﺻﻮﺕ ﺍﻟﻔﻄﺮﺓ ﰲ ﻗﻠﺒﻪ ﺃﻗﻮﻯ ﻣﻦ ﻛﻞ ﺪﻳﺪ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ« ..
ﻭﻣﻦ ﻛﻞ ﺗﻜﺬﻳﺐ ِ» :ﺇﻧﻲ ﺁ ﻣ ﻨ
ﻭﻫﻜﺬﺍ ﺃﻟﻘﻰ ﺑﻜﻠﻤﺔ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺛﻘﺔ ﺍﳌﻄﻤﺌﻨﺔ .ﻭﺃﺷﻬﺪﻫﻢ ﻋﻠﻴﻬﺎ .ﻭﻫﻮ ﻳﻮﺣﻲ ﺇﻟﻴﻬﻢ ﺃﻥ
ﻳﻘﻮﻟﻮﻫﺎ ﻛﻤﺎ ﻗﺎﳍﺎ .ﺃﻭ ﺃﻧﻪ ﻻ ﻳﺒﺎﱄ ﻢ ﻣﺎﺫﺍ ﻳﻘﻮﻟﻮﻥ! ﻭﻳﻮﺣﻲ ﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﺑﻌﺪ ﺫﻟﻚ ﺃﻢ
ﱂ ﳝﻬﻠﻮﻩ ﺃﻥ ﻗﺘﻠﻮﻩ .ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺬﻛﺮ ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﺍ ﺻﺮﺍﺣﺔ .ﺇﳕﺎ ﻳﺴﺪﻝ ﺍﻟﺴﺘﺎﺭ ﻋﻠﻰ
ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ،ﻭﻋﻠﻰ ﺍﻟﻘﻮﻡ ﻭﻣﺎ ﻫﻢ ﻓﻴﻪ ﻭﻳﺮﻓﻌﻪ ﻟﻨﺮﻯ ﻫﺬﺍ ﺍﻟﺸﻬﻴﺪ ﺍﻟﺬﻱ ﺟﻬﺮ ﺑﻜﻠﻤﺔ
ﺍﳊﻖ ،ﻣﺘﺒﻌﺎ ﺻﻮﺕ ﺍﻟﻔﻄﺮﺓ ،ﻭﻗﺬﻑ ﺎ ﰲ ﻭﺟﻮﻩ ﻣﻦ ﳝﻠﻜﻮﻥ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﺘﻨﻜﻴﻞ .ﻧﺮﺍﻩ ﰲ
ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ .ﻭﻧﻄﻠﻊ ﻋﻠﻰ ﻣﺎ ﺍﺩﺧﺮ ﺍﻟﻠﹼﻪ ﻟﻪ ﻣﻦ ﻛﺮﺍﻣﺔ .ﺗﻠﻴﻖ ﲟﻘﺎﻡ ﺍﳌﺆﻣﻦ ﺍﻟﺸﺠﺎﻉ ﺍﳌﺨﻠﺺ
ﺖ ﹶﻗ ﻮﻣِﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ .ﺑِﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ
ﺠﻨ ﹶﺔ .ﻗﺎ ﹶﻝ :ﻳﺎ ﹶﻟﻴ
ﺍﻟﺸﻬﻴﺪ » :ﻗِﻴ ﹶﻞ :ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﲔ« .. ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ
ﻭﺗﺘﺼﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺎﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ .ﻭﻧﺮﻯ ﺍﳌﻮﺕ ﻧﻘﻠﺔ ﻣﻦ ﻋﺎﱂ ﺍﻟﻔﻨﺎﺀ ﺇﱃ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ.
ﻭﺧﻄﻮﺓ ﳜﻠﺺ ﺎ ﺍﳌﺆﻣﻦ ﻣﻦ ﺿﻴﻖ ﺍﻷﺭﺽ ﺇﱃ ﺳﻌﺔ ﺍﳉﻨﺔ .ﻭﻣﻦ ﺗﻄﺎﻭﻝ ﺍﻟﺒﺎﻃﻞ ﺇﱃ
ﻃﻤﺄﻧﻴﻨﺔ ﺍﳊﻖ .ﻭﻣﻦ ﺪﻳﺪ ﺍﻟﺒﻐﻲ ﺇﱃ ﺳﻼﻡ ﺍﻟﻨﻌﻴﻢ .ﻭﻣﻦ ﻇﻠﻤﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺇﱃ ﻧﻮﺭ ﺍﻟﻴﻘﲔ.
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ﻭﻧﺮﻯ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ .ﻭﻗﺪ ﺍﻃﻠﻊ ﻋﻠﻰ ﻣﺎ ﺁﺗﺎﻩ ﺍﻟﻠﹼﻪ ﰲ ﺍﳉﻨﺔ ﻣﻦ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ،ﻳﺬﻛﺮ
ﻗﻮﻣﻪ ﻃﻴﺐ ﺍﻟﻘﻠﺐ ﺭﺿﻲ ﺍﻟﻨﻔﺲ ،ﻳﺘﻤﲎ ﻟﻮ ﻳﺮﺍﻩ ﻗﻮﻣﻪ ﻭﻳﺮﻭﻥ ﻣﺎ ﺁﺗﺎﻩ ﺭﺑﻪ ﻣﻦ ﺍﻟﺮﺿﻰ
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ﻭﺍﻟﻜﺮﺍﻣﺔ ،ﻟﻴﻌﺮﻓﻮﺍ ﺍﳊﻖ ،ﻣﻌﺮﻓﺔ ﺍﻟﻴﻘﲔ.
ﻭﰲ ﺍﻟﻈﻼﻝ :
"ﻓﺄﻣﺎ ﺍﻟﻄﻐﻴﺎﻥ ﻓﻜﺎﻥ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻣﻦ ﺃﻥ ﻳﺮﺳﻞ ﻋﻠﻴﻪ ﺍﳌﻼﺋﻜﺔ ﻟﺘﺪﻣﺮﻩ .ﻓﻬﻮ ﺿﻌﻴﻒ
ﲔِ .ﺇ ﹾﻥ
ﺿﻌﻴﻒ » :ﻭﻣﺎ ﹶﺃﻧ ﺰﻟﹾﻨﺎ ﻋﻠﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻩ ِﻣ ﻦ ﺟﻨ ٍﺪ ِﻣ ﻦ ﺍﻟﺴﻤﺎ ِﺀ .ﻭﻣﺎ ﹸﻛﻨﺎ ﻣﻨ ِﺰِﻟ
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﹶﻓﺈِﺫﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ« .. ﺻﻴ
ﺖ ِﺇﻟﱠﺎ
ﻛﺎﻧ
ﻭﻻ ﻳﻄﻴﻞ ﻫﻨﺎ ﰲ ﻭﺻﻒ ﻣﺼﺮﻉ ﺍﻟﻘﻮﻡ ،ﻮﻳﻨﺎ ﻟﺸﺄﻢ ،ﻭﺗﺼﻐﲑﺍ ﻟﻘﺪﺭﻫﻢ .ﻓﻤﺎ ﻛﺎﻧﺖ
ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ﺃﲬﺪﺕ ﺃﻧﻔﺎﺳﻬﻢ ..ﻭﻳﺴﺪﻝ ﺍﻟﺴﺘﺎﺭ ﻋﻠﻰ ﻣﺸﻬﺪﻫﻢ ﺍﻟﺒﺎﺋﺲ ﺍﳌﻬﲔ
ﺍﻟﺬﻟﻴﻞ!
ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺪﺭﺱ ﺍﻷﻭﻝ ﻋﻦ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻭﺍﺟﻬﻮﺍ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺘﻜﺬﻳﺐ
ﻭﺍﳌﺜﻞ ﺍﻟﺬﻱ ﺿﺮﺑﻪ ﳍﻢ ﰲ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺍﳌﻜﺬﺑﲔ ﻭﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺃﻣﺮﻫﻢ »ﹶﻓﺈِﺫﺍ ﻫ ﻢ
ﺧﺎ ِﻣﺪﻭ ﹶﻥ« ..ﻳﺒﺪﺃ ﺍﳊﺪﻳﺚ ﰲ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺑﺎﻟﺘﻌﻤﻴﻢ ﰲ ﻣﻮﻗﻒ ﺍﳌﻜﺬﺑﲔ ﺑﻜﻞ ﻣﻠﺔ ﻭﺩﻳﻦ
ﻭﻳﻌﺮﺽ ﺻﻮﺭﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻀﺎﻟﺔ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﻘﺮﻭﻥ ،ﻭﻳﻨﺎﺩﻱ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻧﺪﺍﺀ ﺍﳊﺴﺮﺓ ﻭﻫﻢ
ﻻ ﻳﺘﻌﻈﻮﻥ ﲟﺼﺎﺭﻉ ﺍﳍﺎﻟﻜﲔ ،ﺍﻟﺬﻳﻦ ﻳﺬﻫﺒﻮﻥ ﺃﻣﺎﻣﻬﻢ ﻭﻻ ﻳﺮﺟﻌﻮﻥ ﺇﻻ ﻳﻮﻡ ﺍﻟﺪﻳﻦ » :ﻭِﺇ ﹾﻥ
ﻀﺮﻭ ﹶﻥ« ..
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ﹸﻛ ﱞﻞ ﹶﻟﻤﺎ ﺟﻤِﻴ ﻊ ﹶﻟ ﺪﻳﻨﺎ ﻣ
ﰒ ﻳﺄﺧﺬ ﰲ ﺍﺳﺘﻌﺮﺍﺽ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﳝﺮﻭﻥ ﻋﻠﻴﻬﺎ ﻣﻌﺮﺿﲔ ﻏﺎﻓﻠﲔ ﻭﻫﻲ ﻣﺒﺜﻮﺛﺔ ﰲ
ﺃﻧﻔﺴﻬﻢ ﻭﻓﻴﻤﺎ ﺣﻮﳍﻢ ﻭﰲ ﺗﺎﺭﳜﻬﻢ ﺍﻟﻘﺪﱘ ..ﻭﻫﻢ ﻣﻊ ﻫﺬﺍ ﻻ ﻳﺸﻌﺮﻭﻥ ﻭﺇﺫﺍ ﺫﻛﺮﻭﺍ ﻻ
ﲔ« ..ﻭﻫﻢ ﺿ ﺕ ﺭﺑ ِﻬ ﻢ ِﺇﻟﱠﺎ ﻛﺎﻧﻮﺍ ﻋﻨﻬﺎ ﻣ ﻌ ِﺮ ِ
ﻳﺬﻛﺮﻭﻥ » :ﻭﻣﺎ ﺗ ﹾﺄﺗِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺁﻳ ٍﺔ ِﻣ ﻦ ﺁﻳﺎ ِ
ﲔ«ﻳﺴﺘﻌﺠﻠﻮﻥ ﺑﺎﻟﻌﺬﺍﺏ ﻏﲑ ﻣﺼﺪﻗﲔ » :ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻣﱴ ﻫﺬﹶﺍ ﺍﹾﻟ ﻮ ﻋ ﺪ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﺻﺎ ِﺩِﻗ
ﻭﲟﻨﺎﺳﺒﺔ ﺍﻻﺳﺘﻌﺠﺎﻝ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻳﺴﺘﻌﺮﺽ ﻣﺸﻬﺪﺍ ﻣﻄﻮﻻ ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﻟﻘﻴﺎﻣﺔ ﻳﺮﻭﻥ ﻓﻴﻪ
ﻣﺼﲑﻫﻢ ﺍﻟﺬﻱ ﺑﻪ ﻳﺴﺘﻌﺠﻠﻮﻥ ،ﻛﺄﻧﻪ ﺣﺎﺿﺮ ﺗﺮﺍﻩ ﺍﻟﻌﻴﻮﻥ.
- ٤٩ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ،ﺝ ، ٥ﺹ ٢٩٦١ :
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ﺴﺘ ﻬ ِﺰ ﺅ ﹶﻥ .ﹶﺃﹶﻟ ﻢ ﻳ ﺮﻭﺍ ﹶﻛ ﻢ ﹶﺃ ﻫﹶﻠﻜﹾﻨﺎ
ﺴ ﺮ ﹰﺓ ﻋﻠﹶﻰ ﺍﹾﻟﻌِﺒﺎ ِﺩ! ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺭﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻛﺎﻧﻮﺍ ِﺑ ِﻪ ﻳ
»ﻳﺎ ﺣ
ﻀﺮﻭ ﹶﻥ« ..
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ﹶﻗﺒﹶﻠ ﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﻭ ِﻥ ﹶﺃﻧ ﻬ ﻢ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻻ ﻳ ﺮ ِﺟﻌﻮﻥﹶ؟ ﻭِﺇ ﹾﻥ ﹸﻛ ﱞﻞ ﹶﻟﻤﺎ ﺟﻤِﻴ ﻊ ﹶﻟ ﺪﻳﻨﺎ ﻣ
ﻭﺍﳊﺴﺮﺓ ﺍﻧﻔﻌﺎﻝ ﻧﻔﺴﻲ ﻋﻠﻰ ﺣﺎﻝ ﻣﺆﺳﻔﺔ ﻻ ﳝﻠﻚ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ ﺣﻴﺎﳍﺎ ،ﺳﻮﻯ ﺃﻥ
ﻳﺘﺤﺴﺮ ﻭﺗﺄﱂ ﻧﻔﺴﻪ .ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻻ ﻳﺘﺤﺴﺮ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﻟﻜﻨﻪ ﻳﻘﺮﺭ ﺃﻥ ﺣﺎﻟﺔ
ﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﳑﺎ ﻳﺴﺘﺤﻖ ﺣﺴﺮﺓ ﺍﳌﺘﺤﺴﺮﻳﻦ! ﻓﻬﻲ ﺣﺎﻝ ﺑﺎﺋﺴﺔ ﻣﺆﺳﻔﺔ ﺗﻨﺘﻬﻲ ﺑﺄﺻﺤﺎﺎ ﺇﱃ
ﺷﺮ ﻭﺧﻴﻢ ﻭﺑﻼﺀ ﻋﻈﻴﻢ! ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺗﺘﺎﺡ ﳍﻢ ﻓﺮﺻﺔ ﺍﻟﻨﺠﺎﺓ ﻓﻴﻌﺮﺿﻮﻥ ﻋﻨﻬﺎ ،
ﻭﺃﻣﺎﻣﻬﻢ ﻣﺼﺎﺭﻉ ﺍﳍﺎﻟﻜﲔ ﻗﺒﻠﻬﻢ ﻻ ﻳﺘﺪﺑﺮﻭﺎ ﻭﻻ ﻳﻨﺘﻔﻌﻮﻥ ﺎ .ﻭﻳﻔﺘﺢ ﺍﻟﻠﹼﻪ ﳍﻢ ﺃﺑﻮﺍﺏ
ﺭﲪﺘﻪ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺍﳊﲔ ﺑﻌﺪ ﺍﳊﲔ ﻭﻟﻜﻨﻬﻢ ﻳﺘﺠﺎﻓﻮﻥ ﺃﺑﻮﺍﺏ ﺍﻟﺮﲪﺔ ﻭﻳﺴﻴﺌﻮﻥ
ﺴﺘ ﻬ ِﺰ ﺅ ﹶﻥ« »..ﹶﺃﹶﻟ ﻢ ﻳ ﺮﻭﺍ ﹶﻛ ﻢ ﹶﺃ ﻫﹶﻠﻜﹾﻨﺎ
ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﻠﹼﻪ » :ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ِﻣ ﻦ ﺭﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻛﺎﻧﻮﺍ ِﺑ ِﻪ ﻳ
ﹶﻗﺒﹶﻠ ﻬﻢِ ﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﻭ ِﻥ ﹶﺃﻧ ﻬ ﻢ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻻ ﻳ ﺮ ِﺟﻌﻮ ﹶﻥ« ..
ﻭﻟﻘﺪ ﻛﺎﻥ ﰲ ﻫﻼﻙ ﺍﻷﻭﻟﲔ ﺍﻟﺬﺍﻫﺒﲔ ﻻ ﻳﺮﺟﻌﻮﻥ ،ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺴﻨﲔ ﻭﺗﻄﺎﻭﻝ ﺍﻟﻘﺮﻭﻥ.
ﻟﻘﺪ ﻛﺎﻥ ﰲ ﻫﺬﺍ ﻋﻈﺔ ﳌﻦ ﻳﺘﺪﺑﺮ .ﻭﻟﻜﻦ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺒﺎﺋﺴﲔ ﻻ ﻳﺘﺪﺑﺮﻭﻥ .ﻭﻫﻢ ﺻﺎﺋﺮﻭﻥ ﺇﱃ
ﺫﺍﺕ ﺍﳌﺼﲑ .ﻓﺄﻳﺔ ﺣﺎﻟﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﳊﺴﺮﺓ ﻛﻬﺬﺍ ﺍﳊﺎﻝ ﺍﻷﺳﻴﻒ؟! ﺇﻥ ﺍﳊﻴﻮﺍﻥ ﻟﲑﺟﻒ
ﺣﲔ ﻳﺮﻯ ﻣﺼﺮﻉ ﺃﺧﻴﻪ ﺃﻣﺎﻣﻪ ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﺘﻮﻗﺎﻩ ﻗﺪﺭ ﻣﺎ ﻳﺴﺘﻄﻴﻊ .ﻓﻤﺎ ﺑﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻳﺮﻯ
ﺍﳌﺼﺎﺭﻉ ﺗﻠﻮ ﺍﳌﺼﺎﺭﻉ ،ﰒ ﻳﺴﲑ ﻣﻨﺪﻓﻌﺎ ﰲ ﺫﺍﺕ ﺍﻟﻄﺮﻳﻖ؟ ﻭﺍﻟﻐﺮﻭﺭ ﳝﻠﻲ ﻟﻪ ﻭﳜﺪﻋﻪ ﻋﻦ
ﺭﺅﻳﺔ ﺍﳌﺼﲑ ﺍﳌﻄﺮﻭﻕ!
ﻭﻫﺬﺍ ﺍﳋﻂ ﺍﻟﻄﻮﻳﻞ ﻣﻦ ﻣﺼﺎﺭﻉ ﺍﻟﻘﺮﻭﻥ ﻣﻌﺮﻭﺽ ﻋﻠﻰ ﺍﻷﻧﻈﺎﺭ ﻭﻟﻜﻦ ﺍﻟﻌﺒﺎﺩ ﻛﺄﻢ ﻋﻤﻲ
ﻻ ﻳﺒﺼﺮﻭﻥ! ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳍﺎﻟﻜﻮﻥ ﺍﻟﺬﺍﻫﺒﻮﻥ ﻻ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺧﻠﻔﺎﺋﻬﻢ ﺍﳌﺘﺄﺧﺮﻳﻦ ،ﻓﺈﻢ
ﻟﻴﺴﻮﺍ ﲟﺘﺮﻭﻛﲔ ﻭﻻ ﻣﻔﻠﺘﲔ ﻣﻦ ﺣﺴﺎﺏ ﺍﻟﻠﹼﻪ ﺑﻌﺪ ﺣﲔ »..ﻭِﺇ ﹾﻥ ﹸﻛ ﱞﻞ ﹶﻟﻤﺎ ﺟﻤِﻴ ﻊ ﹶﻟ ﺪﻳﻨﺎ
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ﻀﺮﻭ ﹶﻥ« ..
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ﻣ
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ﻭﻣﻀﺎﺕ ﺧﺎﺻﺔ
- ٥٠ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ،ﺝ ، ٥ﺹ ٢٩٦٤ :
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ﺇﻥ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﺪﻋﻮﺓ ﺍﳌﺮﺳﻠﲔ ،ﻭﻣﻀﻮﺍ ﰲ ﻛﻔﺮﻫﻢ ﻭﻋﻨﺎﺩﻫﻢ ﻏﲑ
ﻣﺒﺎﻟﲔ ،ﻭﻫﺪﺩﻭﺍ ﺍﳌﺮﺳﻠﲔ ﺑﺎﻟﺮﺟﻢ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ،ﻭﺍﳌﺘﺄﻣﻞ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﻈﻬﺮ ﻟﻪ
ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ،ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﺍﳌﺮﺳﻠﻮﻥ ،ﻭﺑﺬﻟﻚ ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻧﺼﺮﻭﺍ ﻧﺼﺮﺍ
ﻣﺆﺯﺭﺍ ،ﻭﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ ،ﺇﻥ ﻣﻌﺎﱐ ﺍﻟﻨﺼﺮ ﻇﻬﺮﺕ ﰲ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺘﺎﻟﻴﺔ:
-١ﲤﻜﲔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺮﺳﻠﲔ ﲝﻴﺚ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺗﺒﻠﻴﻎ ﺭﺳﺎﻟﺘﻪ ،ﻭﱂ ﻳﺴﺘﺴﻠﻤﻮﺍ ﻟﺸﺒﻬﺔ ﺃﻫﻞ
ﲔ{ ]ﻳﺲ: ﻍ ﺍﹾﻟ ﻤِﺒ
ﻼﹸﺍﻟﻘﺮﻳﺔ ﺃﻭﻻﹰ ،ﻭﺪﻳﺪﻫﻢ ﺛﺎﻧﻴﺎ ،ﻭﻫﺬﻩ ﻫﻲ ﻣﻬﻤﺘﻬﻢ } :ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ِﺇ ﱠﻻ ﺍﹾﻟﺒ ﹶ
[١٧ﻭﻣﻦ ﺃﺩﻯ ﻣﺎ ﻋﻠﻴﻪ ﻓﻘﺪ ﺍﻧﺘﺼﺮ ﻭﻓﺎﺯ ﻭﳒﺢ.
-٢ﺇﻥ ﺍﺳﺘﺠﺎﺑﺔ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﳍﻢ ،ﻭﺗﺄﻳﻴﺪﻩ ﻟﺪﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻼﻧﻴﺔ ﻳﻌﺪ ﻧﺼﺮﺍ
ﻭﺍﻧﺘﺼﺎﺭﺍ ﻟﻪ ﻭﳍﻢ ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺭﺩ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻋﻨﻴﻔﹰﺎ ﲡﺎﻫﻪ ،ﻷﻢ ﺷﻌﺮﻭﺍ ﲞﺬﻻﻧﻪ ﳍﻢ،
ﻭﺧﺬﻻﻢ ﻧﺼﺮ ﻷﻭﻟﺌﻚ ﺍﻟﺮﺳﻞ -٣ﺇﻥ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ
ﻧﺼﺮ ﻟﻪ ﻭﻟﺪﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺣﻴﺚ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻮﺩﻉ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺒﲑﺓ،
ﻭﳛﻔﺰ ﺍﻷﻟﻮﻑ ﺇﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻜﺒﲑﺓ ،ﲞﻄﺒﺔ ﻣﺜﻞ ﺧﻄﺒﺘﻪ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺑﺪﻣﻪ،
ﻓﺄﺻﺒﺤﺖ ﺣﺎﻓﺰﺍ ﳏﺮﻛﹰﺎ ﻷﻫﻞ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﻣﺮ ﺍﻟﺪﻫﻮﺭ ﻭﻣﺮ ﺍﻟﻌﺼﻮﺭ ﻣﻨﺬ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ،ﺇﻥ ﻗﺘﻠﻪ ﰲ ﺳﺒﻴﻞ ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻛﺎﻥ ﺳﺒﺒﺎ ﰲ
ﺠﻨ ﹶﺔ{ ]ﻳﺲ.[٢٦ :
ﻓﻮﺯﻩ ﺍﻷﺑﺪﻱ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ }ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍﹾﻟ
ﻟﻘﺪ ﲤﻜﻦ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻗﻠﺒﻪ ﻓﺠﻌﻠﻪ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﻗﻮﻣﻪ ،ﻓﻠﻢ ﳛﻤﻞ ﺣﻘﺪﺍ ﻭﻻ ﺿﻐﻴﻨﺔ
ﺖ ﹶﻗ ﻮﻣِﻲ
ﻣﻊ ﺗﻌﺬﻳﺐ ﻗﻮﻣﻪ ﻟﻪ ﻭﻗﺘﻠﻪ ،ﻭﻫﺬﺍ ﺍﻧﺘﺼﺎﺭ ﻋﻈﻴﻢ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ} :ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻟﻴ
ﲔ{ ]ﻳﺲ.[٢٧ ،٢٦ : ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ِ -ﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭﺑﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜ ﺮ ِﻣ
ﺇﻥ ﻭﺻﻮﻝ ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺇﱃ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻬﻮﺩ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺑﺬﻟﻪ ﺍﳌﺮﺳﻠﻮﻥ
ﻭﺗﺪﻝ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ﺍﻟﱵ ﲤﻜﻨﺖ ﰲ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺃﺟﻞ
ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ.
-٤ﺇﻥ ﺍﻧﺘﺼﺎﺭﺍﺕ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻭﻫﺬﺍ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺗﻮﺟﺖ ﻼﻙ
ﺴﻤﺎ ِﺀ
ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺑﺪﻋﻮﺓ ﺍﳌﺮﺳﻠﲔ } ﻭﻣﺎ ﹶﺃﻧ ﺰﹾﻟﻨﺎ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ﻣِﻦ ﺑ ﻌ ِﺪ ِﻩ ﻣِﻦ ﺟ ﻨ ٍﺪ ﻣ ﻦ ﺍﻟ
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﹶﻓِﺈﺫﹶﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ{ ]ﻳﺲ.[٢٩ ،٢٨ : ﺻﻴ
ﺖ ِﺇ ﱠﻻ
ﲔ -ﺇِﻥ ﻛﹶﺎﻧ
ﻭﻣﺎ ﹸﻛﻨﺎ ﻣ ِﱰِﻟ
٧٥
ﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺃﻥ ﻳﻘﻔﻮﺍ ﻣﻊ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ،ﻭﻳﺘﺄﻣﻠﻮﺍ
ﺇﻥ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﰲ ﺃﻣ
ﻭﻳﺘﻔﻜﺮﻭﺍ ﰲ ﺃﺑﻌﺎﺩﻫﺎ ﻭﺎﻳﺎﺎ .ﺇﻧﲏ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻒ ﻣﻊ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﲤﻜﻦ ﺍﻹﳝﺎﻥ ﰲ
ﻗﻠﺒﻪ ،ﻣﺎﺫﺍ ﻓﻌﻞ ﰲ ﻧﻔﺴﻪ ﺫﻟﻚ ﺍﻹﳝﺎﻥ ﺍﻟﻌﻈﻴﻢ ،ﻟﻘﺪ ﻭﻓﻖ ﺳﻴﺪ ﻗﻄﺐ ﺭﲪﻪ ﺍﷲ ﰲ ﲢﻠﻴﻞ
ﻧﻔﺴﻴﺔ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺍﳌﺴﺘﺠﻴﺐ ﻟﺪﻋﻮﺓ ﺍﻟﺮﺳﻞ ،ﻭﺣﻠﻞ ﻧﻔﺴﻴﺘﻪ
ﺍﳋﲑﺓ ،ﻓﻘﺎﻝ :ﺇﺎ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻟﺪﻋﻮﺓ ﺍﳊﻖ ﺍﳌﺴﺘﻘﻴﻤﺔ ،ﻓﻴﻬﺎ ﺍﻟﺼﺪﻕ
ﻭﺍﻟﺒﺴﺎﻃﺔ ،ﻭﺍﳊﺮﺍﺭﺓ ،ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﻹﺩﺭﺍﻙ ،ﻭﺗﻠﺒﻴﺔ ﺍﻹﻳﻘﺎﻉ ﺍﻟﻘﻮﻱ ﻟﻠﺤﻖ ﺍﳌﺒﲔ.
ﻓﻬﺬﺍ ﺍﻟﺮﺟﻞ ﲰﻊ ﺍﻟﺪﻋﻮﺓ ﻭﺍﺳﺘﺠﺎﺏ ﳍﺎ ﺑﻌﺪ ﻣﺎ ﺭﺃﻯ ﻓﻴﻬﺎ ﺩﻻﺋﻞ ﺍﳊﻖ ﻭﺍﳌﻨﻄﻖ ﻣﺎ ﻳﺘﺤﺪﺙ
ﻋﻨﻪ ﰲ ﻣﻘﺎﻟﺘﻪ ﻟﻘﻮﻣﻪ ﻭﺣﻴﻨﻤﺎ ﺍﺳﺘﺸﻌﺮ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﲢﺮﻛﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺿﻤﲑﻩ ﻓﻠﻢ
ﻳﻄﻖ ﻋﻠﻴﻬﺎ ﺳﻜﻮﺗﺎ ،ﻭﱂ ﻳﻘﺒﻊ ﰲ ﺩﺍﺭﻩ ﺑﻌﻘﻴﺪﺗﻪ ،ﻭﻫﻮ ﻳﺮﻯ ﺍﻟﻀﻼﻝ ﻣﻦ ﺣﻮﻟﻪ ﻭﺍﳉﺤﻮﺩ
ﻭﺍﻟﻔﺠﻮﺭ ،ﻭﻟﻜﻨﻪ ﺳﻌﻰ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﰲ ﺿﻤﲑﻩ ،ﻭﲢﺮﻙ ﰲ ﺷﻌﻮﺭﻩ ،ﺳﻌﻰ ﺑﻪ ﺇﱃ
ﻗﻮﻣﻪ ،ﻭﻫﻢ ﻳﻜﺬﺑﻮﻥ ﻭﳚﺤﺪﻭﻥ ﻭﻳﺘﻮﻋﺪﻭﻥ ﻭﻳﺘﻬﺪﺩﻭﻥ.
ﻭﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﻳﺴﻌﻰ ﻟﻴﻘﻮﻡ ﺑﻮﺍﺟﺒﻪ ﰲ ﺩﻋﻮﺓ ﻗﻮﻣﻪ ﺇﱃ ﺍﳊﻖ ،ﻭﰲ ﻛﻔﹼﻬﻢ ﻋﻦ
ﺍﻟﺒﻐﻲ ﻭﰲ ﻣﻘﺎﻭﻣﺔ ﺍﻋﺘﺪﺍﺋﻬﻢ ﺍﻷﺛﻴﻢ ﺍﻟﺬﻱ ﻳﻮﺷﻜﻮﻥ ﺃﻥ ﻳﺼﺒﻮﻩ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ.
ﻭﻇﺎﻫﺮ ﺃﻥ ﺍﻟﺮﺟﻞ ﱂ ﻳﻜﻦ ﺫﺍ ﺟﺎﻩ ﻭﻻ ﺳﻠﻄﺎﻥ ،ﻭﱂ ﻳﻜﻦ ﰲ ﻋﺰﺓ ﻣﻦ ﻗﻮﻣﻪ ﺃﻭ ﻣﻨﻌﺔ ﻣﻦ
ﻋﺸﲑﺗﻪ ،ﻭﻟﻜﻨﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳊﻴﺔ ﰲ ﺿﻤﲑﻩ ،ﺗﺪﻓﻌﻪ ﻭﲡﺊ ﺑﻪ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺇﱃ
٥١
ﺃﻗﺼﺎﻫﺎ.
ﻭﻟﻘﺪ ﺃﺟﺎﺩ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ٥٢ﰲ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺑﻌﺾ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺗﺸﲑ ﺇﱃ
ﲤﻜﻦ ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻗﻠﺐ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺨﻠﺺ ..ﻭﺃﻧﻘﻞ ﺇﻟﻴﻚ ﺑﻌﺾ ﻫﺬﻩ
ﺍﳌﻌﺎﱐ:
-١ﺇﻥ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻣﻊ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺼﺔ ﻟﻪ ﻭﺟﻬﺎﻥ:
- ٥١ﺍﻟﻈﻼﻝ.(٢٩٦٣ -٢٩٦٢/٥) :
- ٥٢ﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻷﺻﻮﱄ ﺍﳌﻔﺴﺮ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳊﹸﺴﲔ ﺍﻟﺮﺍﺯﻱ ،ﺍﺷﺘﻬﺮ ﺑﻌﻠﻢ ﺍﻷﺻـﻮﻝ ﻭﺍﻟﻨﺤـﻮ ﻭﺍﻟﺸـﻌﺮ
ﻭﺍﻟﻮﻋﻆ ،ﻭﻛﺎﻥ ﻳﻮﻋﻆ ﺑﺎﻟﻠﺴﺎﻧﲔ ﺍﻟﻌﺮﰊ ﻭﺍﻟﻌﺠﻤﻲ ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺒﻜﺎﺀ ،ﺗﻮﰱ ﻋﺎﻡ ٦٠٦ﻫــ ﺍﻧﻈـﺮ :ﺍﻟﻮﻓﻴـﺎﺕ )/٤
.(٢٤٨
٧٦
ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﺑﻴﺎﻥ ﻟﻜﻮﻢ ﺃﺗﻮﺍ ﺑﺎﻟﺒﻼﻍ ﺍﳌﺒﲔ ،ﺣﻴﺚ ﺁﻣﻦ ﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺴﺎﻋﻲ ،ﻭﻋﻠﻰ ﻫﺬﺍ
ﻓﻔﻲ ﻗﻮﻟﻪِ } :ﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤ ِﺪﻳﻨ ِﺔ{ ﺑﻼﻏﺔ ﺑﺎﻫﺮﺓ ،ﻓﻬﻮ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺇﻧﺬﺍﺭ ﺍﻟﺮﺳﻞ ﻗﺪ ﺑﻠﻎ ﺇﱃ
ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ.
ﺍﻟﺜﺎﱐ :ﺃﻥ ﺫﻛﺮ ﻗﺼﺔ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺑﺎﳌﺮﺳﻠﲔ ﺗﺴﻠﻴﺔ ﻟﻘﻠﻮﺏ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺗﺜﺒﻴﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ،ﻛﻤﺎ ﻛﺎﻥ ﺫﻛﺮ ﺍﻟﺮﺳﻞ ﺍﻟﺜﻼﺛﺔ ﺗﺴﻠﻴﺔ ﻟﻘﻠﺐ
ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .-
-٢ﰲ ﺗﻨﻜﲑ } ﺭ ﺟ ﹲﻞ{ ﻓﺎﺋﺪﺗﺎﻥ ﻭﺣﻜﻤﺘﺎﻥ:
ﺍﻷﻭﱃ :ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﻈﻴﻤﺎ ﻟﺸﺄﻧﻪ ،ﺃﻱ ﺭﺟﻞ ﻛﺎﻣﻞ ﰲ ﺍﻟﺮﺟﻮﻟﻴﺔ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻴﺪﺍ ﻟﻈﻬﻮﺭ ﺍﳊﻖ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﺮﺳﻠﲔ ،ﺣﻴﺚ ﺁﻣﻦ ﺭﺟﻞ ﻣﻦ ﺍﻟﺮﺟﺎﻝ
ﻻ ﻣﻌﺮﻓﺔ ﳍﻢ ﺑﻪ ،ﻓﻼ ﻳﻘﺎﻝ ﺇﻧﻬﻢ ﺗﻮﺍﻃﺄﻭﺍ.
ﺴﻌﻰ{ ﺗﺒﺼﲑ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻫﺪﺍﻳﺔ ﳍﻢ ،ﻟﻴﻜﻮﻧﻮﺍ ﰲ ﺍﻟﻨﺼﺢ ﺑﺎﺫﻟﲔ ﺟﻬﺪﻫﻢ، -٣ﰲ ﻗﻮﻟﻪ} :ﻳ
ﺳﺎﻋﲔ ﻓﻴﻪ ،ﻣﻘﺘﺪﻳﻦ ﺑﺎﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺟﺎﺀ ﻳﺴﻌﻰ.
-٤ﰲ ﻗﻮﻟﻪ} :ﻳﺎ ﹶﻗ ﻮ ِﻡ{ ﻣﻌﲎ ﻟﻄﻴﻒ ،ﺣﻴﺚ ﻳﺸﲑ ﺇﱃ ﺇﺷﻔﺎﻗﻪ ﻋﻠﻴﻬﻢ ،ﻭﺇﺿﺎﻓﺘﻬﻢ ﺇﻟﻴﻪ
ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺮﻳﺪ ﻢ ﺇﻻ ﺧﲑﺍ.
ﲔ{ ﺩﻋﻮﺓ ﻣﻨﻪ ﳍﻢ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﳌﺮﺳﻠﲔ ،ﻭﱂ ﻳﻘﻞ :ﺍﺗﺒﻌﻮﱐ -٥ﰲ ﻗﻮﻟﻪ} :ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﻛﻤﺎ ﺩﻋﺎ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﰲ ﺳﻮﺭﺓ ﻏﺎﻓﺮ ،ﻭﺫﻟﻚ ﻷﻧﻪ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،ﻭﱂ ﻳﻜﻦ
ﻣﻌﻬﻢ ﻭﻻ ﺑﻴﻨﻬﻢ ،ﻓﺪﻋﺎ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﳌﺮﺳﻠﲔ ﺍﻟﺬﻳﻦ ﺃﻇﻬﺮﻭﺍ ﳍﻢ ﺍﻟﺪﻟﻴﻞ ،ﻭﺃﻭﺿﺤﻮﺍ ﳍﻢ
ﺍﻟﺴﺒﻴﻞ.
ﲔ{ ﺑﲔ ﺇﻇﻬﺎﺭ ﺍﻟﻨﺼﻴﺤﺔ ﰲ ﻗﻮﻟﻪ} :ﺍﺗِﺒﻌﻮﺍ{ ﻭﺇﻇﻬﺎﺭ -٦ﲨﻊ ﰲ ﻗﻮﻟﻪ} :ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﲔ{ ﻭﻗﺪﻡ ﺍﻟﻨﺼﻴﺤﺔ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻟﻜﻮﻧﻪ ﺃﺑﻠﻎ ﰲ ﺍﻟﻨﺼﺢ. ﺍﻹﳝﺎﻥ ﰲ ﻗﻮﻟﻪ} :ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﺴﹶﺄﹸﻟ ﹸﻜ ﻢ ﹶﺃ ﺟﺮﺍ ﻭﻫﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ{ ﻣﻌﲎ ﺣﺴﻦ ﻟﻄﻴﻒ،
-٧ﰲ ﻗﻮﻟﻪ} :ﺍﺗِﺒﻌﻮﺍ ﻣﻦ ﱠﻻ ﻳ
ﻭﺍﺳﺘﺨﺪﺍﻡ ﻷﺣﺴﻦ ﺍﻷﺳﺎﻟﻴﺐ ﰲ ﺍﻟﻨﻘﺎﺵ ﻭﺍﳉﺪﺍﻝ ﻭﺍﻹﻗﻨﺎﻉ ،ﺣﻴﺚ ﻧﺰﻝ ﻓﻴﻪ ﺩﺭﺟﺔ
ﻹﻗﻨﺎﻋﻬﻢ ،ﻭﻛﺄﻧﻪ ﻳﻘﻮﻝ ﳍﻢ :ﺍﻓﺘﺮﺿﻮﺍ ﺃﻢ ﻟﻴﺴﻮﺍ ﻣﺮﺳﻠﲔ ﻭﻻ ﻫﺪﺍﺓ ،ﻭﻟﻜﻨﻬﻢ ﻣﻬﺘﺪﻭﻥ
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ﻋﺎﳌﻮﻥ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ ﺍﻟﱵ ﺗﻮﺻﻠﻬﻢ ﺇﱃ ﺍﳊﻖ ،ﰒ ﻫﻢ ﻻ ﻳﺴﺄﻟﻮﻧﻜﻢ ﺃﺟﺮﺍ ﻭﻻ ﻣﺎﻻﹰ،
ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺪﻋﻮﻛﻢ ﺇﱃ ﺍﺗﺒﺎﻋﻬﻢ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﳍﻢ.
-٨ﰲ ﻗﻮﻟﻪ } :ﻭﻣﺎ ِﻟ ﻲ ﹶﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ{ ﺍﺳﺘﻔﻬﺎﻡ ﺍﺳﺘﻨﻜﺎﺭﻱ ،ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ
ﺍﻷﻣﺮ ﻣﻦ ﺟﻬﺔ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺧﻔﺎﺀ ﻓﻴﻪ ،ﻭﻋﻠﻰ ﺍﻟﺬﻱ ﻻ ﻳﻌﺒﺪﻩ ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺴﺒﺐ
ﺍﻟﺬﻱ ﳝﻨﻌﻪ ﻣﻦ ﻋﺒﺎﺩﺗﻪ ،ﺃﻣﺎ ﺃﻧﺎ ﻓﻼ ﺃﺟﺪ ﻣﺎﻧﻌﺎ ﳝﻨﻌﲏ ﻣﻦ ﻋﺒﺎﺩﺗﻪ.
-٩ﻭﰲ ﻗﻮﻟﻪ } :ﻭﻣﺎ ِﻟ ﻲ ﹶﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ{ ﻟﻄﻴﻔﺔ ﺃﺧﺮﻯ ،ﺣﻴﺚ ﻋﺪﻝ ﻋﻦ ﳐﺎﻃﺒﺔ
ﺍﻟﻘﻮﻡ ﺇﱃ ﺍﳊﺪﻳﺚ ﻋﻦ ﻧﻔﺴﻪ ،ﻭﺍﳊﻜﻤﺔ ﰲ ﺫﻟﻚ ،ﻭﻫﻮ ﺃﻧﻪ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺣﺎﻝ ﻧﻔﺴﻪ،
ﻭﻟﺬﻟﻚ ﻓﻬﻮ ﻻ ﻳﻄﻠﺐ ﺍﻟﻌﻠﺔ ﻭﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺃﺣﺪ ﺁﺧﺮ ،ﻷﻧﻪ ﺃﻋﻠﻢ ﲝﺎﻝ ﻧﻔﺴﻪ.
-١٠ﲨﻊ ﰲ ﻗﻮﻟﻪ } :ﻭﻣﺎ ِﻟ ﻲ ﹶﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ{ ﺑﲔ ﺃﻣﺮﻳﻦ ﻳﺘﻌﻠﻘﺎﻥ ﺑﺈﳝﺎﻧﻪ ﺑﺎﷲ.
ﺍﻷﻭﻝ :ﻫﻮ ﻋﺪﻡ ﺍﳌﺎﻧﻊ ﺍﻟﺬﻱ ﳝﻨﻌﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﰲ ﻗﻮﻟﻪ } :ﻭﻣﺎ ِﻟ ﻲ ﹶﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ{.
ﻭﺍﻟﺜﺎﱐ :ﻫﻮ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻰ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻹﳝﺎﻥ ،ﻭﻫﻮ ﰲ ﻗﻮﻟﻪ} :ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ{ ،ﻓﺎﷲ
ﺍﳋﺎﻟﻖ ﻣﺎﻟﻚ ﻭﻣﻨﻌﻢ ،ﻭﻋﻠﻰ ﺍﻟﻌﺒﻴﺪ ﻋﺒﺎﺩﺗﻪ ﻭﺷﻜﺮﻩ.
-١١ﻗﺪﻡ ﻋﺪﻡ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺍﳌﻘﺘﻀﻰ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻩ ﻟﻺﳝﺎﻥ ﰲ ﻗﻮﻟﻪ } :ﻭﻣﺎ ِﻟ ﻲ ﹶﻻ
ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ{ ﻭﱂ ﻳﻘﻞ) :ﻓﻄﺮﻛﻢ( ﻷﻧﻪ ﻫﻮ ﺍﻷﻫﻢ ﻣﻦ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺴﻴﺎﻕ.
-١٢ﻗﺎﻝ} :ﹶﻓ ﹶﻄ ﺮﻧِﻲ{ ﻭﱂ ﻳﻘﻞ) :ﻓﻄﺮﻛﻢ( ﻷﻧﻪ ﻳﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺴﻪ ﻭﻟﻴﺲ ﻋﻨﻬﻢ،
ﻭﻟﺘﻨﺎﺳﻘﻪ ﻣﻊ ﻗﻮﻟﻪ } :ﻭﻣﺎ ِﻟ ﻲ ﹶﻻ ﹶﺃ ﻋﺒ ﺪ{ ،ﺣﻴﺚ ﺃﺳﻨﺪ ﺍﻟﻌﺒﺎﺩﺓ ﺇﱃ ﻧﻔﺴﻪ ﻓﻨﺎﺳﺐ ﺃﻥ ﻳﺴﻨﺪ
ﺍﳋﻠﻖ ﺇﱃ ﻧﻔﺴﻪ.
-١٣ﻳﺘﻀﻤﻦ ﻗﻮﻟﻪ } :ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ{ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ،ﻓﻤﻦ ﻳﻜﻮﻥ ﺇﻟﻴﻪ
ﺍﳌﺮﺟﻊ ﻭﺍﳌﺂﺏ ،ﳜﺎﻑ ﻣﻨﻪ ﻭﻳﺮﺟﻰ.
-١٤ﻫﻨﺎﻙ ﺣﻜﻤﺔ ﻟﻄﻴﻔﺔ ﻣﻦ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﻢ ﰲ ﻗﻮﻟﻪ } :ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ{ ﻟﻴﺒﲔ ﺍﻟﻔﺮﻕ
ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ،ﻓﺮﺟﻮﻋﻪ ﻫﻮ ﺇﱃ ﺍﷲ ﻟﻴﺲ ﻛﺮﺟﻮﻋﻬﻢ ﻫﻢ.
ﺭﺟﻮﻋﻪ ﻫﻮ ﺇﱃ ﺍﷲ ﺭﺟﻮﻉ ﺍﻟﻌﺎﺑﺪ ﺍﳌﺆﻣﻦ ﺑﺎﷲ ،ﻭﳍﺬﺍ ﺭﺟﻮﻋﻪ ﻟﻺﻛﺮﺍﻡ ﻭﺍﻹﻧﻌﺎﻡ ،ﺃﻣﺎ
ﺭﺟﻮﻋﻬﻢ ﻫﻢ ،ﻓﻬﻮ ﺭﺟﻮﻉ ﺍﻟﻜﺎﻓﺮ ﺍﻟﻌﺎﺻﻲ ،ﻟﻴﺤﺎﺳﺐ ﻭﻳﻌﺎﻗﺐ ﻭﻳﻌﺬﹼﺏ ،ﻓﺮﺟﻮﻋﻬﻢ
ﻟﻠﻌﺬﺍﺏ ﻭﺍﻹﻫﺎﻧﺔ ﻭﺷﺘﺎﻥ ﺑﲔ ﺭﺟﻮﻋﲔ.
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ﺨ ﹸﺬ ﻣِﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ{ ﺇﺷﺎﺭﺓ ﺇﱃ ﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ،ﻓﻘﻮﻟﻪ } :ﻭﻣﺎ ِﻟ ﻲ ﹶﻻ
-١٥ﰲ ﻗﻮﻟﻪ} :ﹶﺃﹶﺃﺗ ِ
ﺨ ﹸﺬ ﻣِﻦ ﺩﻭِﻧ ِﻪ
ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ{ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻮﺩ ﺍﷲ ،ﻭﰲ ﻗﻮﻟﻪ}:ﹶﺃﹶﺃﺗ ِ
ﺁِﻟ ﻬ ﹰﺔ{ ﺇﺷﺎﺭﺓ ﺇﱃ ﻧﻔﻲ ﺍﻟﺸﺮﻙ ﺑﻪ ﻭﻋﺪﻡ ﻋﺒﺎﺩﺓ ﻏﲑﻩ.
-١٦ﰲ ﻗﻮﻟﻪ} :ﻣِﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ{ ﺇﺷﺎﺭﺓ ﻟﻄﻴﻔﺔ ،ﻓﺎﻟﺪﻭﻧﻴﺔ ﻫﻨﺎ ﻣﻘﺼﻮﺩﺓ ﻓﺒﻤﺎ ﺃﻧﻪ ﺛﺒﺖ ﺃﻥ
ﺍﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﳌﻌﺒﻮﺩ ،ﻓﻜﻞ ﻏﲑ ﺍﷲ ﻫﻢ }}ﺩﻭِﻧ ِﻪ{{ ﻭﻫﺆﻻﺀ ﲨﻴﻌﺎ ﻣﺸﺘﺮﻛﻮﻥ ﰲ
ﻛﻮﻢ ﳐﻠﻮﻗﲔ ﺿﻌﻔﺎﺀ ،ﳏﺘﺎﺟﲔ ﺇﱃ ﺍﷲ ،ﻣﻔﺘﻘﺮﻳﻦ ﺇﻟﻴﻪ؛ ﻭﻟﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﲨﻴﻌﺎ
ﻋﺎﺑﺪﻳﻦ ﻟﻪ ،ﻭﲟﺎ ﺃﻢ ﻛﻠﻬﻢ )ﻣﻦ ﺩﻭﻧﻪ ﺷﺮﻛﺎﺀ ﰲ ﺍﻟﺪﻭﻧﻴﺔ( ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻣﻦ ﺑﻴﻨﻬﻢ ﺁﳍﺔ؟!
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ{ ﳜﺎﻃﺐ ﺍﳉﻤﻴﻊ ،ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﺮﺳﻠﲔ ﺃﻭ ﻣﻦ
-١٧ﰲ ﻗﻮﻟﻪِ} :ﺇﻧﻲ ﺁﻣﻨ
ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ،ﻟﻜﻨﻪ ﺃﻭﻝ ﻣﺎ ﻳﺘﻮﺟﻪ ﺇﱃ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ،ﺣﻴﺚ ﻳﺜﺒﺖ ﳍﻢ ﺃﻥ ﺍﷲ ﻭﺣﺪﻩ ﺭﺑﻬﻢ.
-١٨ﰲ ﻗﻮﻟﻪ} :ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ{ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻣﺘﺮﻭﻳﺎ ﻣﻔﻜﺮﺍ ،ﻓﺈﻥ ﺍﳌﺘﻜﻠﻢ ﺇﺫﺍ ﻛﺎﻥ
ﻳﻌﻠﻢ ﺃﻥ ﻟﻜﻼﻣﻪ ﲨﺎﻋﺔ ﺳﺎﻣﻌﲔ ،ﻓﺈﻧﻪ ﻳﺘﻔﻜﺮ ﻓﻴﻪ ،ﻛﻤﺎ ﺃﻧﻪ ﻳﻘﺼﺪ ﺃﻥ ﻳﺴﻤﻌﻬﻢ ﻟﻴﻘﻴﻢ
ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ،ﻭﻛﺄﻧﻪ ﻳﻘﻮﻝ ﳍﻢ :ﺇﱐ ﺃﺧﱪﺗﻜﻢ ﲟﺎ ﻓﻌﻠﺖ ،ﺣﱴ ﻻ ﺗﻘﻮﻟﻮﺍ ﱂ ﺃﺧﻔﻴﺖ ﻋﻨﺎ
ﺃﻣﺮﻙ ،ﻭﻟﻮ ﺃﻇﻬﺮﺕ ﺃﻣﺮﻙ ﻻﺗﺒﻌﻨﺎﻙ.
-١٩ﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﻤﺎﻉ ﰲ ﻗﻮﻟﻪ} :ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ{ ﻟﻴﺲ ﳎﺮﺩ ﲰﺎﻉ ﺍﻟﺼﻮﺕ ،ﺑﻞ ﻗﺒﻮﻝ ﺍﻟﺪﻋﻮﺓ،
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ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﺼﻮﺕ ﺍﳊﻖ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﳝﺎﻥ.
ﺇﻥ ﻫﺬﻩ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻔﺮﻳﺪﺓ ﻣﻊ ﺻﺪﻕ ﺍﻟﺪﻋﻮﺓ ﻭﺇﺧﻼﺹ ﺍﻟﺘﻮﺟﻪ ،ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳍﺪﺍﻳﺔ،
ﻭﻇﻬﻮﺭ ﺍﻟﺸﺠﺎﻋﺔ ،ﻭﺗﺮﺗﻴﺐ ﺍﻷﻓﻜﺎﺭ ،ﻭﻗﻮﺓ ﺍﳌﻨﻄﻖ ﺗﺮﺟﻊ ﺇﱃ ﲤﻜﻦ ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﰲ
ﻗﻠﺐ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺑﺎﱐ ،ﻛﻤﺎ ﺃﻥ ﺍﳌﺮﺳﻠﲔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻀﻤﻮﺍ ﺇﱃ ﻣﻮﻛﺐ
ﺍﻹﳝﺎﻥ ﻭﻗﺎﻓﻠﺔ ﺍﻟﺪﻋﻮﺓ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺨﻠﺺ ﻟﹶﺪﻟﹶﻴﻞ ﻋﻠﻰ ﻧﺼﺮ ﺍﷲ ﳍﻢ ﻭﲤﻜﲔ ﺩﻋﻮﻢ
ﻭﻇﻬﻮﺭ ﺣﺠﺘﻬﻢ .ﺇﻥ ﺩﻋﻮﺓ ﺍﷲ ﻳﺴﺘﺠﻴﺐ ﳍﺎ ﻣﻦ ﺍﺗﺼﻒ ﺑﺼﻔﺔ ﺍﻟﺮﺟﻮﻟﺔ ،ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ
ﺍﻟﺮﺟﻮﻟﺔ ﻭﺍﻟﺬﻛﻮﺭﺓ ،ﻓﺈﻥ ﺍﻟﺬﻛﻮﺭﺓ ﺗﻘﺎﺑﻞ ﺍﻷﻧﻮﺛﺔ ،ﻓﺎﻟﺰﻭﺟﺎﻥ ﳘﺎ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ.
ﻭﺍﻟﺬﻛﻮﺭﺓ ﺻﻔﺔ ﺟﺴﺪﻳﺔ ﺑﺪﻧﻴﺔ ﻟﻴﺲ ﺇﻻ؛ ﻟﻜ ﻦ ﺍﻟﺮﺟﻮﻟﺔ ﺗﺸﲑ ﺇﱃ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﺘﺤﻤﻞ
ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺜﺒﺎﺕ ،ﻓﻬﻲ ﺗﺸﲑ ﺇﱃ ﺻﻔﺎﺕ ﻧﻔﺴﻴﺔ ،ﻭﻣﺰﺍﻳﺎ ﻣﻌﻨﻮﻳﺔ ،ﻭﻓﻀﺎﺋﻞ ﺃﺧﻼﻗﻴﺔ.
- ٥٣ﺍﻧﻈﺮ :ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) (٦٠-٥٤/٢٦ﻣﻊ ﺍﻟﺘﺼﺮﻑ.
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ﻭﻟﻌﻠﻪ ﻷﺟﻞ ﻫﺬﺍ ﻭﺭﺩﺕ ﺻﻔﺔ ﺍﻟﺮﺟﻮﻟﺔ ﰲ ﻣﻘﺎﻡ ﻣﺪﺡ ﻭﺛﻨﺎﺀ ﻭﺇﺷﺎﺭﺓ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺟﺎ َﺀ
ﻸ] {...ﺍﻟﻘﺼﺺ.[٢٠ : ﺴﻌﻰ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﻣﻮﺳﻰ ِﺇ ﱠﻥ ﺍﹾﻟ ﻤ َ ﺭ ﺟ ﹲﻞ ﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻳ
ﲔ{
ﺴﻌﻰ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳ
]ﻳﺲ.[٢٠:
ﻭﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﻗﹶﺎﻝﹶ ﺭ ﺟ ﹲﻞ ﻣ ﺆ ِﻣ ﻦ ﻣ ﻦ ﺁ ِﻝ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﻳ ﹾﻜﺘ ﻢ ِﺇ ﳝﺎﻧ ﻪ{ ]ﻏﺎﻓﺮ.[٢٨:
ﺤﺒ ﻪﷲ ﻋﹶﻠﻴ ِﻪ ﹶﻓ ِﻤﻨﻬﻢ ﻣﻦ ﹶﻗﻀﻰ ﻧ ﺻ ﺪﻗﹸﻮﺍ ﻣﺎ ﻋﺎ ﻫﺪﻭﺍ ﺍ َ ﲔ ِﺭﺟﺎ ﹲﻝ ﻭﻗﺎﻝ ﺗﻌﺎﱃِ }:ﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﻼ{ ]ﺍﻷﺣﺰﺍﺏ.[٢٣ : ﻭ ِﻣﻨﻬﻢ ﻣﻦ ﻳﻨﺘ ِﻈ ﺮ ﻭﻣﺎ ﺑ ﺪﻟﹸﻮﺍ ﺗ ﺒﺪِﻳ ﹰ
ﺴﺒ ﺢ ﹶﻟ ﻪ ﻓِﻴﻬﺎ ﺑِﺎﹾﻟ ﻐ ﺪ ﻭ
ﷲ ﺃﹶﻥ ﺗ ﺮﹶﻓ ﻊ ﻭﻳ ﹾﺬ ﹶﻛ ﺮ ِﻓﻴﻬﺎ ﺍ ﺳ ﻤ ﻪ ﻳ
ﺕ ﹶﺃ ِﺫ ﹶﻥ ﺍ ُ ﻭﻗﺎﻝ ﺗﻌﺎﱃ}:ﻓِﻲ ﺑﻴﻮ ٍ
ﻼ ِﺓ ﻭﺇِﻳﺘﺎ ِﺀ ﺍﻟ ﺰﻛﹶﺎ ِﺓ{
ﺼﹶﷲ ﻭِﺇﻗﹶﺎ ِﻡ ﺍﻟ
ﻭﺍ َﻵﺻﺎ ِﻝ ِ -ﺭﺟﺎ ﹲﻝ ﹶﻻ ﺗ ﹾﻠﻬِﻴ ِﻬ ﻢ ِﺗﺠﺎ ﺭ ﹲﺓ ﻭ ﹶﻻ ﺑﻴ ﻊ ﻋﻦ ِﺫ ﹾﻛ ِﺮ ﺍ ِ
]ﺍﻟﻨﻮﺭ.[٣٧ ،٣٦ :
ﺐ ﺍﹾﻟ ﻤ ﱠﻄ ﻬﺮِﻳ ﻦ{ ]ﺍﻟﺘﻮﺑﺔ.[١٠٨ : ﺤ ﷲ ﻳ ِ
ﺤﺒﻮ ﹶﻥ ﺃﹶﻥ ﻳﺘ ﹶﻄ ﻬﺮﻭﺍ ﻭﺍ ُﻭﻗﺎﻝ ﺗﻌﺎﱃ}:ﻓِﻴ ِﻪ ِﺭﺟﺎ ﹲﻝ ﻳ ِ
ﻼ
ﺇﻥ ﺧﻄﻮﺓ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺗﻌﺘﱪ ﻣﻮﻗﻔﹰﺎ ﺇﳝﺎﻧﻴﺎ ﻋﻈﻴﻤﺎ ،ﻭﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﻴﺎﺓ ﻓﻌ ﹰ
ﻣﻮﺍﻗﻒ ،ﻭﺃﻥ ﺍﻟﺮﺟﺎﻝ ﲟﻮﺍﻗﻔﻬﻢ ﻻ ﺑﺄﻋﻤﺎﺭﻫﻢ ،ﻟﻘﺪ ﺁﻣﻦ ﰲ ﻭﻗﺖ ﺍﶈﻨﺔ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻻﺑﺘﻼﺀ،
ﻭﺍﺗﺒﻊ ﺍﳌﺮﺳﻠﲔ ﻭﻫﻢ ﻣﺴﺘﻀﻌﻔﻮﻥ ،ﻭﲢﺪﻯ ﺑﺬﻟﻚ ﺍﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻐﺎﴰﺔ ،ﻭﺃﻋﻠﻦ ﻋﻦ ﺇﳝﺎﻧﻪ
ﻭﻃﻠﺐ ﺃﻥ ﻳﺴﻤﻌﻮﻩ ،ﻣﻊ ﺃﻧﻪ ﻳﺮﻯ ﺍﳋﻄﺮ ﺃﻣﺎﻣﻪ ،ﻭﻳﺘﻮﻗﻊ ﺃﻥ ﻳﻨﺎﻟﻪ ﺍﻷﺫﻯ ﻭﺍﳌﻜﺮﻭﻩ ،ﻭﻗﺪ
ﻳﺆﺩﻱ ﻣﻮﻗﻔﻪ ﺇﱃ ﺇﺯﻫﺎﻕ ﺭﻭﺣﻪ ،ﻭﻣﻊ ﺫﻟﻚ ﺁﻣﻦ ﻭﺃﻋﻠﻦ ﺇﳝﺎﻧﻪ ،ﻭﺍﺳﺘﻌﺪ ﻟﺘﺤﻤﻞ ﻧﺘﻴﺠﺔ
٥٤
ﻣﻮﻗﻔﻪ.
ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺴﻌﻮﻥ ﻟﺘﻤﻜﲔ ﺷﺮﻉ ﺍﷲ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺼﻔﻮﺍ ﺑﺼﻔﺎﺕ ﺍﻟﺮﺟﻮﻟﺔ
ﻭﳛﺮﺻﻮﺍ ﻋﻠﻰ ﺿﻢ ﻣﻦ ﺗﻈﻬﺮ ﻓﻴﻬﻢ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻤﻴﻠﺔ ﺇﱃ ﺻﻔﻮﻓﻬﻢ.
ﺇﻥ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺑﺎﱐ ﺃﺻﺒﺢ ﻧﱪﺍﺳﺎ ﻭﻣﻌﻠﻤﺎ ﺑﺎﺭﺯﺍ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺪﻋﻮﺓ ،ﻳﻘﺘﺪﻱ ﺑﻪ ﺍﻟﺪﻋﺎﺓ
ﰲ ﺍﳓﻴﺎﺯﻫﻢ ﺇﱃ ﺟﺎﻧﺐ ﺍﳊﻖ ﻭﺍﻟﺘﺰﺍﻣﻪ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ،ﻭﻟﺴﺎﻥ ﺣﺎﻝ ﺃﺣﺪﻫﻢ ﻳﻘﻮﻝ ﻟﻶﺧﺮﻳﻦ:
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ{.
}ِﺇﻧﻲ ﺁﻣﻨ
- ٥٤ﺍﻧﻈﺮ :ﻣﻊ ﻗﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ ﻟﻠﺨﺎﻟﺪﻯ ).(٢٥٦/٧
٨٠
ﺇﻥ ﺍﻧﺘﺼﺎﺭ ﻣﻨﻬﺞ ﺍﷲ ﻭﺍﻟﺘﻤﻜﲔ ﻟﻪ ﻭﺗﻌﺮﻑ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ،ﳛﺘﺎﺝ ﺇﱃ ﺭﺟﺎﻝ ﻳﺮﻓﻌﻮﻥ ﺃﺻﻮﺍﻢ
ﺣﱴ ﻳﺴﻤﻊ ﺍﻵﺧﺮﻭﻥ ،ﺇﻥ ﲨﺎﻝ ﺍﳊﻴﺎﺓ ﻭﺭﻭﻧﻘﻬﺎ ﺍﻟﺒﻬﻲ ﻭﺣﻼﻭﺎ ﺍﻟﻨﻀﺮﺓ ﺗﻜﻮﻥ ﺑﻨﺼﺮﺓ
ﺍﳊﻖ ﻭﺩﻙ ﺍﻟﺒﺎﻃﻞ ﰲ ﺣﺼﻮﻧﻪ.
ﻭﺇﻥ ﺍﳌﻮﺍﻗﻒ ﺍﻹﳝﺎﻧﻴﺔ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ﺭﻓﻌﺔ ﻟﻠﺪﺍﻋﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ﺇﻥ ﺃﺻﺤﺎﺏ ﺍﳌﻮﺍﻗﻒ ﺍﻹﳝﺎﻧﻴﺔ ﻫﻢ ﺩﺍﺋﻤﺎ ﺍﻟﺮﺍﲝﻮﻥ ،ﻓﻌﻨﺪﻣﺎ ﻳﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ ﺣﻴﺎﺗﻪ
ﻭﻋﻤﺮﻩ ﻭﺩﻧﻴﺎﻩ ،ﻭﻫﻮ ﻫﺒﺔ ﻭﻣﻨﺤﺔ ﻭﻋﻄﻴﺔ ﻭﻓﻀﻞ ﻣﻦ ﺍﷲ ﻣﻘﺎﺑﻞ ﺍﳉﻨﺔ ﻭﺍﻟﻨﻌﻴﻢ ﺍﻟﺪﺍﺋﻢ
ﻭﺍﳋﻠﻮﺩ ﺍﻷﺑﺪﻱ ﻳﻜﻮﻥ ﺭﺑﺢ ﺭﲝﺎ ﻭﻓﲑﺍ ﻭﻓﺎﺯ ﻓﻮﺯﺍ ﻋﻈﻴﻤﺎ.
ﺇﻥ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻳﻜﻈﻤﻮﻥ ﻏﻴﻈﻬﻢ ،ﻭﳛﻠﻤﻮﻥ ﻋﻠﻰ ﺍﳉﻬﻠﺔ ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﻷﺷﺮﺍﺭ
ﻭﺃﻫﻞ ﺍﻟﺒﻐﻲ ﻭﺍﻟﺴﻌﻲ ﰲ ﲣﻠﻴﺼﻬﻢ ،ﻭﻳﺒﺘﻌﺪﻭﻥ ﻋﻦ ﺍﻟﺸﻤﺎﺗﺔ ﺑﺎﻷﻋﺪﺍﺀ ،ﺃﻻ ﺗﺮﻯ ﻛﻴﻒ ﲤﲎ
٥٥
ﺍﻟﺮﺟﻞ ﺍﻟﺮﺑﺎﱐ ﺍﳋﲑ ﻟﻘﺘﻠﺘﻪ ،ﻭﺍﻟﺒﺎﻏﲔ ﻟﻪ ﺍﻟﻐﻮﺍﺋﻞ ،ﻭﻫﻢ ﻛﻔﺮﺓ ﻋﺒﺪﻩ ﺃﺻﻨﺎﻡ.
ﺇﻥ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻣﻊ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻤﻜﲔ ،ﻭﺍﺳﺘﺌﺼﺎﻝ ﺃﻫﻞ ﺍﻟﺸﺮﻙ
٥٦
ﺍﻟﺬﻳﻦ ﻋﺎﻧﺪﻭﺍ ﺍﻟﺪﻋﺎﺓ ﻧﻮﻉ ﻣﻦ ﺍﻟﻨﺼﺮ ﻷﻭﻟﻴﺎﺀ ﺍﷲ.
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ﻣﺎ ﺗﺮﺷﺪ ﺇﻟﻴﻪ ﺍﻵﻳﺎﺕ
ﺃﺭﺷﺪﺕ ﺍﻵﻳﺎﺕ ﺇﱃ ﻣﺎ ﻳﺄﰐ :
- ١ﱂ ﻳﺘﺮﻙ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﺮﺁﻧﻪ ﺳﺒﻴﻼ ﻟﺪﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﳝﺎﻥ ﺍﻟﺼﺤﻴﺢ ،ﺳﻮﺍﺀ
ﺑﺎﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ،ﺃﻭ ﺑﺈﻋﻤﺎﻝ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻘﻞ ،ﺃﻭ ﺑﺎﻟﺘﺄﻣﻞ ﻭﺍﳌﺸﺎﻫﺪﺓ ،ﺃﻭ ﺑﻀﺮﺏ ﺍﻷﻣﺜﺎﻝ
،ﺃﻭ ﺑﺬﻛﺮ ﺍﻟﻘﺼﺺ ﻟﻠﻌﻈﺔ ﻭﺍﻟﻌﱪﺓ.
ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺑﻴﺎﻥ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ :ﺗﻮﺿﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ﺃﻣﺮ ﺑﺈﻧﺬﺍﺭ ﺍﳌﺸﺮﻛﲔ ﻣﻦ
ﻗﻮﻣﻪ ،ﺣﱴ ﻻ ﳛﻞ ﻢ ﻣﺎ ﺣ ﹼﻞ ﺑﻜﻔﺎﺭ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺍﳌﺒﻌﻮﺙ ﺇﻟﻴﻬﻢ ﺛﻼﺛﺔ ﺭﺳﻞ.
- ٥٥ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ.(٢٦٠/٧) ،
- ٥٦ﺍﻧﻈﺮ ﻓﻘﻪ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ (١٩ / ١) -
٨١
- ٢ﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻋﺎﺩﺓ ﻣﻦ ﺟﻨﺲ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ ،ﺣﱴ ﻻ ﻳﺒﺎﺩﺭﻭﺍ ﺇﱃ ﺍﻹﻋﺮﺍﺽ ﲝﺠﺔ
ﺍﳌﻐﺎﻳﺮﺓ ﻭﺍﳌﺨﺎﻟﻔﺔ ،ﻓﺘﻜﻮﻥ ﺷﺒﻬﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﺒﺸﺮﻳﺔ ﺍﻟﺮﺳﻞ ﰲ ﻏﲑ ﳏﻠﻬﺎ ،ﻭﺇﳕﺎ ﺍﻟﺒﺎﻋﺚ
ﻋﻠﻴﻬﺎ ﺍﻻﻋﺘﺰﺍﺯ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻻﺳﺘﻌﻼﺀ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ﻓﻴﻤﺎ ﻳﺒﺪﻭ.
- ٣ﻳﺆﻛﺪ ﺍﻟﺮﺳﻞ ﻋﺎﺩﺓ ﺻﺪﻗﻬﻢ ﺑﺎﳌﻌﺠﺰﺍﺕ ،ﻭﺃﻗﺴﻤﻮﺍ ﺑﺎﻟﻠﹼﻪ ﺃﻢ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻳﻦ ﺇﻟﻴﻬﻢ ،
ﻓﺈﻥ ﻛﺬﺑﻮﻫﻢ ،ﱂ ﳚﺪﻭﺍ ﺳﺒﻴﻼ ﺇﻻ ﺍﻟﺘﺼﺮﻳﺢ ﲟﻬﻤﺘﻬﻢ ﺑﺎﻟﺘﺤﺪﻳﺪ ،ﻭﻫﻲ ﺇﺑﻼﻍ ﺍﻟﺮﺳﺎﻟﺔ ،
ﻭﺍﻹﻋﻼﻡ ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﻥ ﺍﻟﻠﹼﻪ ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ..
- ٤ﻻ ﳚﺪ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ ﰲ ﺍﻟﻌﺎﺩﺓ ﺫﺭﻳﻌﺔ ﺑﻌﺪ ﺩﺣﺾ ﺣﺠﺘﻬﻢ ﺇﻻ ﺍﺩﻋﺎﺀ ﺍﻟﺘﺸﺎﺅﻡ
ﺑﺎﻟﺮﺳﻞ .ﻗﺎﻝ ﻣﻘﺎﺗﻞ ﰲ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ :ﺣﺒﺲ ﻋﻨﻬﻢ ﺍﳌﻄﺮ ﺛﻼﺙ ﺳﻨﲔ ،ﻓﻘﺎﻟﻮﺍ :ﻫﺬﺍ
ﺑﺸﺆﻣﻜﻢ .ﻭﻳﻘﺎﻝ :ﺇﻢ ﺃﻗﺎﻣﻮﺍ ﻳﻨﺬﺭﻭﻢ ﻋﺸﺮ ﺳﻨﲔ.
- ٥ﰒ ﺇﺫﺍ ﺿﺎﻕ ﺍﻷﻣﺮ ﻢ ﻳﻠﺠﺆﻭﻥ ﻋﺎﺩﺓ ﺇﱃ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ﺇﻣﺎ ﺑﺎﻟﻄﺮﺩ ﻭﺍﻹﺑﻌﺎﺩ ﻣﻦ
ﺍﻟﺒﻠﺪ ،ﻭﺇﻣﺎ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺍﻟﺮﺟﻢ ﺑﺎﳊﺠﺎﺭﺓ .ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ﰲ ﻗﻮﻟﻪ :ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ :ﻭﻋﺎﻣﺔ ﻣﺎ ﰲ
ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺮﺟﻢ ﻣﻌﻨﺎﻩ ﺍﻟﻘﺘﻞ .ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﻫﻮ ﻋﻠﻰ ﺑﺎﺑﻪ ﻣﻦ ﺍﻟﺮﺟﻢ ﺑﺎﳊﺠﺎﺭﺓ .ﻭﻗﻴﻞ :
ﻟﻨﺸﺘﻤﻨﻜﻢ.
ﺏ ﹶﺃﻟِﻴ ﻢ ﻓﻬﻮ ﺇﻣﺎ ﺍﻟﻘﺘﻞ ﺃﻱ ﺍﻟﺮﺟﻢ ﺑﺎﳊﺠﺎﺭﺓ ﺍﳌﺘﻘﺪﻡ ،
ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﺍ
ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹶﻟﻴ ﻤ
ﻭﺇﻣﺎ ﺍﻟﺘﻌﺬﻳﺐ ﺍﳌﺆﱂ ﻗﺒﻞ ﺍﻟﻘﺘﻞ ﻛﺎﻟﺴﻠﺦ ﻭﺍﻟﻘﻄﻊ ﻭﺍﻟﺼﻠﺐ.
- ٦ﺇﻥ ﺍﻟﺸﺆﻡ ﺍﳊﻘﻴﻘﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻭﻫﻮ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻭﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ ،ﻭﻟﻴﺲ
ﻫﻮ ﻣﻦ ﺷﺆﻡ ﺍﳌﺮﺳﻠﲔ ،ﻭﻻ ﺑﺴﺒﺐ ﺗﺬﻛﲑﻫﻢ ﻭﻭﻋﻈﻬﻢ ،ﻭﺇﳕﺎ ﺑﺴﺒﺐ ﺇﺳﺮﺍﻓﻬﻢ ﰲ ﺍﻟﻜﻔﺮ
،ﻭﲡﺎﻭﺯﻫﻢ ﺍﳊ ﺪ ،ﻭﺍﳌﺸﺮﻙ ﳚﺎﻭﺯ ﺍﳊ ﺪ.
- ٧ﻻ ﻳﻌﺪﻡ ﺍﳊﻖ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﺃﻧﺼﺎﺭﺍ ﻟﻪ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻗﻠﺔ ،ﻭﻛﺎﻥ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻛﺜﺮﺓ ،
ﻓﻘﺪ ﻗﻴﺾ ﺍﻟﻠﹼﻪ ﻣﺆﻣﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺟﺎﺀ ﻳﻌﺪﻭ ﻣﺴﺮﻋﺎ ﳌﺎ ﲰﻊ ﲞﱪ ﺍﻟﺮﺳﻞ ،ﻭﻧﺎﻗﺶ ﻗﻮﻣﻪ
،ﻭﺭﻏﺒﻬﻢ ﻭﺃﺭﻫﺒﻬﻢ ،ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﻟﻠﹼﻪ ﻭﺍﺗﺒﺎﻉ ﺍﻟﺮﺳﻞ ،ﻭﺗﺮﻙ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ،
ﻓﺈﻥ ﺍﻟﺮﺳﻞ ﻋﻠﻰ ﺣﻖ ﻭﻫﺪﻯ ،ﻻ ﻳﻄﻠﺒﻮﻥ ﻣﺎﻻ ﻋﻠﻰ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ
ﺇﺧﻼﺻﻬﻢ ﻭﻋﺪﻡ ﺍﺎﻣﻬﻢ ﲟﺄﺭﺏ ﺩﻧﻴﻮﻱ ،ﻭﺍﳋﺎﻟﻖ ﻫﻮ ﺍﻷﺣﻖ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺇﻟﻴﻪ
ﺍﳌﺮﺟﻊ ﻭﺍﳌﺂﺏ ،ﻓﻴﺤﺎﺳﺐ ﺍﳋﻼﺋﻖ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻮﺍ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ.
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ﺃﻣﺎ ﺍﻷﺻﻨﺎﻡ ﻓﻼ ﲡﻠﺐ ﻧﻔﻌﺎ ﻭﻻ ﺗﺪﻓﻊ ﺿﺮﺭﺍ ،ﻭﻻ ﺗﻨﻘﺬ ﺃﺣﺪﺍ ﳑﺎ ﺃ ﹼﱂ ﺑﻪ ﻣﻦ ﺍﻟﺒﻼﺀ ،ﻓﻤﻦ
ﻋﺒﺪﻫﺎ ﺑﻌﺪﺋﺬ ﻓﻬﻮ ﰲ ﺧﺴﺮﺍﻥ ﻇﺎﻫﺮ.
- ٨ﰒ ﺻﺮﺡ ﻣﺆﻣﻦ ﺍﻟﻘﺮﻳﺔ ﳐﺎﻃﺒﺎ ﺍﻟﺮﺳﻞ ﺑﺄﻧﻪ ﻣﺆﻣﻦ ﺑﺎﻟﻠﹼﻪ ﺭﻢ ،ﻓﻠﻴﺸﻬﺪﻭﺍ ﻟﻪ ﺑﺎﻹﳝﺎﻥ.
- ٩ﻟﻘﺪ ﻛﺎﻥ ﺟﺰﺍﺅﻩ ﺍﳌﺮﺗﻘﺐ ﻣﻦ ﺍﻟﻘﻮﻡ ﺑﺴﺒﺐ ﺗﺼﻠﺒﻪ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﺗﺸﺪﺩﻩ ﰲ ﺇﻇﻬﺎﺭ
ﺍﳊﻖ :ﺍﻟﻘﺘﻞ ﺃﻭ ﺍﳌﻮﺕ ﺍﻟﺰﺅﺍﻡ .ﻭﺃﻣﺎ ﺟﺰﺍﺅﻩ ﻣﻦ ﺍﻟﻠﹼﻪ ﻓﻬﻮ ﺍﻟﺘﻜﺮﱘ ﰲ ﺟﻨﺎﻥ ﺍﳋﻠﺪ.
ﺐ ﻫﺬﺍ ﺍﳌﺆﻣﻦ ،ﻛﺸﺄﻥ ﻛﻞ ﻣﺆﻣﻦ ،ﺃﻥ - ١٠ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻫﺬﺍ ﺍﻹﻳﺬﺍﺀ ﻭﺍﻟﺘﻌﺬﻳﺐ ﺃﺣ
ﻳﺒﺎﺩﺭ ﻗﻮﻣﻪ ﺇﱃ ﺍﻹﳝﺎﻥ ﲟﺜﻞ ﻣﺎ ﺁﻣﻦ ﺑﻪ ،ﻟﻴﺤﻈﻮﺍ ﲟﺎ ﺣﻈﻲ ﺑﻪ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﻨﺠﺎﺓ .ﻗﺎﻝ ﺍﺑﻦ
ﻋﺒﺎﺱ :ﻧﺼﺢ ﻗﻮﻣﻪ ﺣﻴﺎ ﻭﻣﻴﺘﺎ..
- ١١ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ :ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻨﺒﻴﻪ ﻋﻈﻴﻢ ،ﻭﺩﻻﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﻛﻈﻢ ﺍﻟﻐﻴﻆ ،
ﻭﺍﳊﻠﻢ ﻋﻦ ﺃﻫﻞ ﺍﳉﻬﻞ ،ﻭﺍﻟﺘﺮﺅﻑ ﻋﻠﻰ ﻣﻦ ﺃﺩﺧﻞ ﻧﻔﺴﻪ ﰲ ﻏﻤﺎﺭ ﺍﻷﺷﺮﺍﺭ ﻭﺃﻫﻞ ﺍﻟﺒﻐﻲ ،
ﻭﺍﻟﺘﺸﻤﺮ ﰲ ﲣﻠﻴﺼﻪ ،ﻭﺍﻟﺘﻠﻄﻒ ﰲ ﺍﻓﺘﺪﺍﺋﻪ ،ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺸﻤﺎﺗﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻪ.
ﺃﻻ ﺗﺮﻯ ﻛﻴﻒ ﲤﲎ ﺍﳋﲑ ﻟﻘﺘﻠﺘﻪ ،ﻭﺍﻟﺒﺎﻏﲔ ﻟﻪ ﺍﻟﻐﻮﺍﺋﻞ ،ﻭﻫﻢ ﻛﻔﺮﺓ ﻋﺒﺪﺓ ﺃﺻﻨﺎﻡ .٥٧
-١٢ﺃﳘﻴﺔ ﺿﺮﺏ ﺍﻷﻣﺜﺎﻝ :
" ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﺼﻮﺭﻫﺎ ﺍﳌﺜﻞ ﻭﺍﺿﺤﺔ ﻣﺸﺮﻗﺔ ،ﻻ ﻳﻨﻘﺼﻬﺎ ﺃﻥ ﻳﻔﺘﻘﺪ ﺍﺳﻢ ﺍﻟﻘﺮﻳﺔ ﻓﻴﻬﺎ ،
ﻭﻻ ﺃﻥ ﺗﻐﻴﺐ ﺃﲰﺎﺀ ﺍﻟﺮﺳﻞ ﻭﻣﺸﺨﺼﺎﻢ .ﺇﺎ ﻣﺴﺘﻐﻨﻴﺔ ﻋﻦ ﻛﻞ ﻫﺬﺍ..
ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻄﻠﻊ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ،ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻣﻮﻗﻊ ﺍﻟﻘﺮﻳﺔ ﻣﻦ ﻫﺬﺍ
ﺍﻟﻌﺎﱂ ،ﻭﺇﱃ ﺃﺷﺨﺎﺹ ﺍﻟﺮﺳﻞ ﻣﻦ ﺑﲔ ﺭﺳﻞ ﺍﻟﻠﹼﻪ ـ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺫﻟﻚ ،ﻓﻠﻴﻜﻦ
ﺍﻟﻨﻈﺮ ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ،ﻭﻟﻴﻜﻦ ﺍﻟﺘﻄﻠﻊ ﳏﺠﻮﺯﺍ ﰱ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ..ﻻ ﻳﺘﺠﺎﻭﺯﻫﺎ
ﻭﻧﻨﻈﺮ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻨﺮﻯ :
ﺃﻭﻻ :ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﱂ ﻳﺘﺤﺪﺙ ﻋﻦ ﺭﺳﻮﻟﲔ ﲪﻼ ﺭﺳﺎﻟﺔ ﻭﺍﺣﺪﺓ ،ﺇﱃ ﺟﻬﺔ ﻭﺍﺣﺪﺓ
،ﻏﲑ ﻣﻮﺳﻰ ﻭﻫﺮﻭﻥ ..
ﻭﺛﺎﻧﻴﺎ :ﺃﻥ ﻫﺬﻳﻦ ﺍﻟﺮﺳﻮﻟﲔ ﺍﻟﻜﺮﳝﲔ ،ﻗﺪ ﲪﻼ ﺭﺳﺎﻟﺘﻬﻤﺎ ﺇﱃ ﻓﺮﻋﻮﻥ ..
- ٥٧ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ٢٠ /١٥ :
٨٣
ﻭﺛﺎﻟﺜﺎ :ﺃﻧﻪ ﻗﺪ ﻗﺎﻡ ﻣﻦ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﺭﺟﻞ ﻣﺆﻣﻦ ،ﺧﺮﺝ ﻋﻠﻰ ﺳﻠﻄﺎﻥ ﻓﺮﻋﻮﻥ ،ﻭﻋﻠﻰ ﻣﺎ
ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﻮﻣﻪ ﻣﻦ ﻣﺘﺎﺑﻌﺔ ﻓﺮﻋﻮﻥ ﰱ ﻛﻔﺮﻩ ﻭﺿﻼﻟﻪ.
ﻭﺭﺍﺑﻌﺎ :ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻳﻌﻘﺪ ﺍﻟﺼﻠﺔ ﰱ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﻣﻨﻪ ،ﺑﲔ ﻓﺮﻋﻮﻥ ،ﻭﺑﲔ
ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﻗﺮﻳﺶ ..ﻓﺈﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﺜﻞ ﻋﻠﻰ ﺿﻮﺀ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺍﳌﻀﻴﺌﺔ ﻣﻦ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﳒﺪ :
ﺃﻭﻻ :ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ » :ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳﻠﹾﻨﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺍﹾﺛﻨﻴ ِﻦ ﹶﻓ ﹶﻜ ﱠﺬﺑﻮﻫﻤﺎ « ﻳﻘﺒﻞ ﺍﻟﺘﺄﻭﻳﻞ ،ﻋﻠﻰ ﺃﻥ
ﺍﻟﺮﺳﻮﻟﲔ ،ﳘﺎ ﻣﻮﺳﻰ ،ﻭﻫﺮﻭﻥ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺗﻌﺎﱃ » :ﺍ ﹾﺫﻫﺒﺎ ﺇِﱃ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ِﺇﻧ ﻪ ﻃﹶﻐﻰ «
) : ٤٣ﻃﻪ( ..
ﺚ « ﻳﻘﺎﺑﻠﻪ ﰱ ﻗﺼﺔ ﻣﻮﺳﻰ ﻭﻫﺮﻭﻥ ﻣﻊ ﻓﺮﻋﻮﻥ ، ﻭﺛﺎﻧﻴﺎ :ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﹶﻓ ﻌ ﺰﺯﻧﺎ ﺑِﺜﺎِﻟ ٍ
ﺣﺪﻳﺚ ﻋﻈﻴﻢ ﰱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،ﻋﻦ ﺭﺟﻞ ﱂ ﻳﻜﺸﻒ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﲰﻪ ،ﻭﺇﳕﺎ ﺃﺷﺎﺭ ﺇﱃ
ﺃﻧﻪ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ..ﺃﻱ ﺧﺎﺻﺘﻪ ،ﻭﺫﻭﻯ ﻗﺮﺍﺑﺘﻪ ..
ﻓﻬﻮ ﺇﻧﺴﺎﻥ ﺫﻭ ﺷﺄﻥ ﰱ ﺍﺘﻤﻊ ﺍﻟﻔﺮﻋﻮﱐ ..ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳﻜﺸﻒ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﲰﻪ ..ﺇﺫ
ﻣﺎ ﺟﺪﻭﻯ ﺍﻻﺳﻢ ،ﰱ ﻣﻘﺎﻡ ﺍﻟﻮﺯﻥ ﻟﻠﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰱ ﺍﻟﻨﺎﺱ ؟ ﺇﻥ ﺍﳌﻌﺘﱪ ﻫﻨﺎ ﻫﻮ ﺍﻟﺼﻔﺔ ﻻ
ﺍﳌﻮﺻﻮﻑ ،ﻭﺫﺍﺕ ﺍﳌﺴﻤﻰ ﻻ ﺍﻻﺳﻢ ..
ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻋﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ » :ﻭﻗﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ ﻣ ﺆ ِﻣ ﻦ ِﻣ ﻦ ﺁ ِﻝ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﻳ ﹾﻜﺘ ﻢ
ﻚ ﻛﺎﺫِﺑﹰﺎ ﺕ ِﻣ ﻦ ﺭﺑ ﹸﻜ ﻢ ﻭِﺇ ﹾﻥ ﻳ ﺇِﳝﺎﻧ ﻪ ﹶﺃﺗ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﺭ ﺟﻠﹰﺎ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ ﺭﺑ ﻲ ﺍﻟﱠﻠ ﻪ ﻭﹶﻗ ﺪ ﺟﺎ َﺀ ﹸﻛ ﻢ ﺑِﺎﹾﻟﺒﻴﻨﺎ ِ
ﻑ
ﺴ ِﺮ
ﺾ ﺍﱠﻟﺬِﻱ ﻳِ ﻌ ﺪ ﹸﻛ ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻻ ﻳ ﻬﺪِﻱ ﻣ ﻦ ﻫ ﻮ ﻣ ﺼﺒ ﹸﻜ ﻢ ﺑ ﻌ ﻚ ﺻﺎﺩِﻗﹰﺎ ﻳ ِ ﹶﻓ ﻌﹶﻠﻴ ِﻪ ﹶﻛ ِﺬﺑ ﻪ ﻭِﺇ ﹾﻥ ﻳ
ﺱ ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﺟﺎﺀَﻧﺎ
ﺼﺮﻧﺎ ِﻣ ﻦ ﺑ ﹾﺄ ِ
ﺽ ﹶﻓ ﻤ ﻦ ﻳﻨ
ﻚ ﺍﹾﻟﻴ ﻮ ﻡ ﻇﺎ ِﻫﺮِﻳ ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺏ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟ ﻤ ﹾﻠ ﹶﻛﺬﱠﺍ
ﻗﺎ ﹶﻝ ِﻓ ﺮ ﻋ ﻮ ﹸﻥ ﻣﺎ ﹸﺃﺭِﻳ ﹸﻜ ﻢ ِﺇﻟﱠﺎ ﻣﺎ ﺃﹶﺭﻯ ﻭﻣﺎ ﹶﺃ ﻫﺪِﻳ ﹸﻜ ﻢ ِﺇﻟﱠﺎ ﺳﺒِﻴ ﹶﻞ ﺍﻟﺮﺷﺎ ِﺩ ﻭﻗﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ﺁ ﻣ ﻦ ﻳﺎ ﹶﻗ ﻮ ِﻡ
ﺡ ﻭﻋﺎ ٍﺩ ﻭﹶﺛﻤﻮ ﺩ ﻭﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻫ ﻢ ﺏ ﹶﻗ ﻮ ِﻡ ﻧﻮ ٍ
ﺏ ِﻣﹾﺜ ﹶﻞ ﺩﹾﺃ ِ
ﻑ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﻣﹾﺜ ﹶﻞ ﻳ ﻮ ِﻡ ﺍﹾﻟﺄﹶﺣﺰﺍ ِ
ِﺇﻧﻲ ﺃﹶﺧﺎ
ﻑ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻳ ﻮ ﻡ ﺍﻟﺘﻨﺎ ِﺩ ﻳ ﻮ ﻡ ﺗ ﻮﻟﱡﻮ ﹶﻥ ﻣ ﺪِﺑﺮِﻳ ﻦ ﻣﺎ
ﻭﻣﺎ ﺍﻟﱠﻠ ﻪ ﻳﺮِﻳ ﺪ ﻇﹸﻠﹾﻤﹰﺎ ِﻟ ﹾﻠﻌِﺒﺎ ِﺩ ﻭﻳﺎ ﹶﻗ ﻮ ِﻡ ِﺇﻧﻲ ﺃﹶﺧﺎ
ﻒ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ ﻀِﻠ ِﻞ ﺍﻟﱠﻠ ﻪ ﻓﹶﻤﺎ ﹶﻟ ﻪ ِﻣ ﻦ ﻫﺎ ٍﺩ ﻭﹶﻟ ﹶﻘ ﺪ ﺟﺎ َﺀ ﹸﻛ ﻢ ﻳﻮ ﺳ ﺻ ٍﻢ ﻭ ﻣ ﻦ ﻳ ﹶﻟ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﻋﺎ ِ
ﺚ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻩ
ﻚ ﹸﻗ ﹾﻠﺘ ﻢ ﹶﻟ ﻦ ﻳﺒ ﻌ ﹶ
ﻚ ِﻣﻤﺎ ﺟﺎ َﺀ ﹸﻛ ﻢ ِﺑ ِﻪ ﺣﺘﻰ ﺇِﺫﺍ ﻫﹶﻠ ﺕ ﻓﹶﻤﺎ ِﺯﹾﻟﺘ ﻢ ﻓِﻲ ﺷ ﺑِﺎﹾﻟﺒﻴﻨﺎ ِ
ﺏ ٢٨) « ...ـ : ٣٤ﺍﳌﺆﻣﻦ(. ﻑ ﻣﺮﺗﺎ ﺴ ِﺮ ﻀ ﱡﻞ ﺍﻟﱠﻠ ﻪ ﻣ ﻦ ﻫ ﻮ ﻣ
ﻚ ﻳ ِ
ﺭﺳﻮﻟﹰﺎ ﻛﹶﺬِﻟ
٨٤
ﰒ ﲤﻀﻰ ﺍﻵﻳﺎﺕ ،ﻓﺘﺬﻛﺮ ﺩﻋﻮﺓ ﻫﺬﺍ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﻟﻠﹼﻪ ..ﻓﻴﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ »:ﻭﻗﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ
ﻉ ﻭِﺇ ﱠﻥ ﺍﻟﹾﺂ ِﺧ ﺮ ﹶﺓ
ﺁ ﻣ ﻦ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗﺒِﻌﻮ ِﻥ ﹶﺃ ﻫ ِﺪ ﹸﻛ ﻢ ﺳﺒِﻴ ﹶﻞ ﺍﻟﺮﺷﺎ ِﺩ ﻳﺎ ﹶﻗ ﻮ ِﻡ ِﺇﻧﻤﺎ ﻫ ِﺬ ِﻩ ﺍﹾﻟﺤﻴﺎ ﹸﺓ ﺍﻟ ﺪﻧﻴﺎ ﻣﺘﺎ
ِﻫ ﻲ ﺩﺍ ﺭ ﺍﹾﻟﻘﹶﺮﺍ ِﺭ ﻣ ﻦ ﻋ ِﻤ ﹶﻞ ﺳﻴﹶﺌ ﹰﺔ ﻓﹶﻼ ﻳﺠﺰﻯ ِﺇﻟﱠﺎ ِﻣﹾﺜﻠﹶﻬﺎ ﻭ ﻣ ﻦ ﻋ ِﻤ ﹶﻞ ﺻﺎﻟِﺤﹰﺎ ِﻣ ﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ﻭ ﹸﺃﻧﺜﻰ
ﺏ ﻭﻳﺎ ﹶﻗ ﻮ ِﻡ ﻣﺎ ﻟِﻲ ﹶﺃ ﺩﻋﻮ ﹸﻛ ﻢ ﺠﻨ ﹶﺔ ﻳ ﺮ ﺯﻗﹸﻮ ﹶﻥ ﻓِﻴﻬﺎ ِﺑ ﻐﻴ ِﺮ ﺣِﺴﺎ ٍ
ﻚ ﻳ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ﻭ ﻫ ﻮ ﻣ ﺆ ِﻣ ﻦ ﹶﻓﺄﹸﻭﻟِﺌ
ﺲ ﻟِﻲ ِﺑ ِﻪ ِﻋ ﹾﻠ ﻢ ﻭﹶﺃﻧﺎ
ِﺇﻟﹶﻰ ﺍﻟﻨﺠﺎ ِﺓ ﻭﺗ ﺪﻋﻮﻧﻨِﻲ ِﺇﻟﹶﻰ ﺍﻟﻨﺎ ِﺭ ﺗﺪﻋﻮﻧﻨِﻲ ِﻟﹶﺄ ﹾﻛ ﹸﻔ ﺮ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﹸﺃ ﺷ ِﺮ ﻙ ِﺑ ِﻪ ﻣﺎ ﹶﻟﻴ
ﺲ ﹶﻟ ﻪ ﺩ ﻋ ﻮ ﹲﺓ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﻻ ﻓِﻲ ﹶﺃ ﺩﻋﻮ ﹸﻛ ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ﻐﻔﱠﺎ ِﺭ ﻻ ﺟ ﺮ ﻡ ﹶﺃﻧﻤﺎ ﺗ ﺪﻋﻮﻧﻨِﻲ ِﺇﹶﻟﻴ ِﻪ ﹶﻟﻴ
ﺴﺘ ﹾﺬ ﹸﻛﺮﻭ ﹶﻥ ﻣﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ﻢﺏ ﺍﻟﻨﺎ ِﺭ ﹶﻓ ﲔ ﻫ ﻢ ﹶﺃﺻﺤﺎ ﺴ ِﺮِﻓ
ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻭﹶﺃ ﱠﻥ ﻣ ﺮﺩﻧﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭﹶﺃﻥﱠ ﺍﹾﻟ ﻤ
ﻕ ﺑِﺂ ِﻝ ﺕ ﻣﺎ ﻣ ﹶﻜﺮﻭﺍ ﻭﺣﺎ ﺼ ﲑ ﺑِﺎﹾﻟﻌِﺒﺎ ِﺩ ﹶﻓﻮﻗﺎ ﻩ ﺍﻟﱠﻠ ﻪ ﺳﻴﺌﺎ ِ ﺽ ﹶﺃ ﻣﺮِﻱ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺑ ِ ﻭﹸﺃﹶﻓ ﻮ
ﺏ « ) ٣٨ـ : ٤٥ﺍﳌﺆﻣﻦ(
ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﺳﻮ ُﺀ ﺍﹾﻟﻌﺬﺍ ِ
ﻫﺬﻩ ﺩﻋﻮﺓ ﺭﺟﻞ ﺻﺎﺣﺐ ﺭﺳﺎﻟﺔ ..ﺇﺎ ﺇﻥ ﱂ ﺗﻜﻦ ﻋﻠﻰ ﻳﺪ ﺭﺳﻮﻝ ،ﻓﻬﻰ ﺭﺳﺎﻟﺔ ﺭﺳﻮﻝ
،ﻭﺣ ﻖ ﻟﺼﺎﺣﺒﻬﺎ ﺃﻥ ﻳﺪﺧﻞ ﰱ ﺯﻣﺮﺓ ﺍﻟﺮﺳﻞ ..ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺮ ﰱ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱏ » :
ﺚ « ﺃﻱ ﻓﻌﺰﺯﻧﺎ ﺍﻟﺮﺳﻮﻟﲔ ﺑﺜﺎﻟﺚ ،ﻭﻫﺬﺍ ﳝﻜﻦ ﺃﻥ ﳛﻤﻞ ـ ﻭﻫﻮ ﰱ ﺇﻃﻼﻗﻪ ﹶﻓ ﻌ ﺰﺯﻧﺎ ﺑِﺜﺎِﻟ ٍ
ﻛﻬﺬﺍ ـ ﻋﻠﻰ ﳏﻤﻠﲔ ،ﻓﻴﻘﺪﺭ ﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ ،ﺃﻭ ﻣﻌﲔ ﺛﺎﻟﺚ ،ﺑﻌﺪ ﺍﳌﻌﲔ ﺍﻟﺜﺎﱐ ،ﺍﻟﺬﻱ
ﻛﺎﻥ ﻣﻌﻴﻨﺎ ﻟﻠﺮﺳﻮﻝ ﺍﻷﻭﻝ ،ﻓﻬﻮ ﺗﻌﺰﻳﺰ ﺑﻌﺪ ﺗﻌﺰﻳﺰ ..ﻭﻟﻘﺪ ﻋﺰﺯ ﻣﻮﺳﻰ ﺎﺭﻭﻥ ،ﻭﻛﺎﻥ
ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺗﻌﺰﻳﺰﺍ ﳍﻤﺎ ..
ﺑﻘﻴﺖ ﻣﺴﺄﻟﺔ ﲢﺘﺎﺝ ﺇﱃ ﻧﻈﺮ ..ﻭﻫﻰ ﺃﻥ ﺍﳌﺜﻞ ﺫﻛﺮ ﻣﻊ ﺍﻟﺮﺳﻞ ﺍﻟﺜﻼﺛﺔ ،ﺭﺟﻼ ،ﻛﺎﻧﺖ ﻟﻪ
ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﻛﺪﻋﻮﺓ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ،ﻭﺃﻧﻪ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،ﻭﻫﻰ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﺟﺎﺀ
ﺫﻛﺮﻫﺎ ﰱ ﺃﻭﻝ ﺍﳌﺜﻞ ..ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﺻﻮﺭﺓ ﻣﻄﺎﺑﻘﺔ ﳌﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ،
ﻯ ﺭﺳﻮﻝ .ﻓﻤﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ؟ ﻭﻫﻞ ﻟﻪ ﻣﻜﺎﻥ ﰱﺍﻟﺬﻱ ﻗﻠﻨﺎ ﻋﻨﻪ ﺇﻧﻪ ﺭﺳﻮﻝ ،ﺃﻭ ﺣﻮﺍﺭ
ﻗﺼﺔ ﻣﻮﺳﻰ ﻣﻊ ﻓﺮﻋﻮﻥ ؟ .
ﻭﻧﻌﻢ ،ﻓﺈﻧﻨﺎ ﳒﺪ ﰱ ﻗﺼﺔ ﻣﻮﺳﻰ ﻣﻊ ﻓﺮﻋﻮﻥ ،ﺭﺟﻼ ﺁﺧﺮ ،ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،
ﻳﺴﻌﻰ ..ﻭﻟﻜﻨﻪ ﰱ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﱂ ﻳﻜﺸﻒ ﻋﻦ ﺩﻋﻮﺓ ﻟﻪ ﺇﱃ ﺍﻟﻠﹼﻪ ،ﻭﺇﳕﺎ ﺟﺎﺀ ﻧﺎﺻﺤﺎ
ﳌﻮﺳﻰ ،ﻫﺎﺗﻔﺎ ﺑﻪ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻓﺈﻥ ﺍﳌﻸ ﻳﺄﲤﺮﻭﻥ ﺑﻪ ﻟﻴﻘﺘﻠﻮﻩ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺗﻌﺎﱃ
٨٥
ﰱ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ » :ﻭﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻳﺴﻌﻰ ﻗﺎ ﹶﻝ ﻳﺎ ﻣﻮﺳﻰ ِﺇ ﱠﻥ ﺍﹾﻟ ﻤﹶﻠﹶﺄ
ﲔ « )ﺁﻳﺔ .(٢٠ﺤ
ﺻِ
ﻚ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﺝ ِﺇﻧﻲ ﹶﻟ
ﻚ ﻟِﻴ ﹾﻘﺘﻠﹸﻮ ﻙ ﻓﹶﺎ ﺧ ﺮ
ﻳ ﹾﺄﺗ ِﻤﺮﻭ ﹶﻥ ِﺑ
ﻭﱂ ﺗﻜﻦ ﻟﻠﺮﺟﻞ ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﻫﻨﺎ ،ﻷﻥ ﻣﻮﺳﻰ ﱂ ﻳﻜﻦ ﻗﺪ ﺃﺭﺳﻞ ﺑﻌﺪ ..
ﻭﺭﲟﺎ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨﺎ ﺑﺎﻟﻠﹼﻪ ،ﻳﺪﻳﻦ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻴﻬﻮﺩﻳﺔ ،ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻈﺮ
ﻯ ﻓﻬﻮ ﻋﻠﻰ ﻏﲑ ﺩﻳﻦ ﻓﺮﻋﻮﻥ ..ﻭﻗﺪ ﻇﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﺇﱃ ﺃﻥ ﺑﻌﺚ ﺍﳊ ﺮ ..ﻭﻋﻠﻰ ﺃ
ﺍﻟﻠﹼﻪ ﻣﻮﺳﻰ ﺭﺳﻮﻻ ،ﻓﻠﻤﺎ ﺟﺎﺀ ﻣﻮﺳﻰ ﻳﺪﻋﻮ ﻓﺮﻋﻮﻥ ﺇﱃ ﺍﻟﻠﹼﻪ ،ﻭﻋﺮﺽ ﺑﲔ ﻳﺪﻳﻪ ﺗﻠﻚ
ﺍﳌﻌﺠﺰﺍﺕ ،ﺍﺯﺩﺍﺩ ﺍﻟﺮﺟﻞ ﺇﳝﺎﻧﺎ ،ﻓﺄﺻﺒﺢ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ،ﻳﺪﻋﻮ ﻗﻮﻣﻪ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ..
ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈﻧﻨﺎ ﳒﺪ ﰱ ﺍﻟﻘﺼﺔ ﻭﺍﳌﺜﻞ ﺭﺟﻠﲔ :
ﺃﺣﺪﳘﺎ ،ﻭﻫﻮ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ .ﻭﺍﻟﺬﻱ ﻭﻗﻒ ﻣﻊ ﻣﻮﺳﻰ ﻭﻫﺮﻭﻥ ﻣﻮﻗﻒ
ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ،ﻭﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﺇﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ،ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ ﺧﻮﻓﺎ ﻣﻦ ﻓﺮﻋﻮﻥ ،
ﻓﻠﻤﺎ ﺭﺃﻯ ﺃﻥ ﻓﺮﻋﻮﻥ ﻳﺪﺑﺮ ﻟﻘﺘﻞ ﻣﻮﺳﻰ ،ﻓﺰﻉ ﳍﺬﺍ ﺍﻷﻣﺮ ،ﻭﺃﻋﻠﻦ ﺇﳝﺎﻧﻪ ،ﻭﻭﻗﻒ ﻣﻊ
ﺝ ﻓﺮﻋﻮﻥ ،ﻭﳚﺎﺩﻟﻪ ،ﺇﺫ ﻛﺎﻥ ـ ﻣﻊ ﺇﳝﺎﻧﻪ ـ ﺫﺍ ﺟﺎﺀ ﻭﺳﻠﻄﺎﻥ .. ﻣﻮﺳﻰ ﻭﻫﺮﻭﻥ ،ﳛﺎ
ﺇﻧﻪ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ!
ﺃﻣﺎ ﺍﻟﺮﺟﻞ ﺍﻵﺧﺮ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﺇﱃ ﻣﻮﺳﻰ ،ﻗﺒﻞ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺣﺬﹼﺭﻩ ﳑﺎ ﻳﺪﺑﺮ ﻟﻪ ﺍﻟﻘﻮﻡ
،ﻭﻧﺼﺢ ﻟﻪ ﺑﺎﻟﻔﺮﺍﺭ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ..
ﻭﺬﺍ ﻧﺮﻯ ﺃﻥ ﺃﺣﺪ ﺍﻟﺮﺟﻠﲔ ،ﺧﻠﹼﺺ ﻣﻮﺳﻰ ﻣﻦ ﺍﻟﻘﺘﻞ ﺑﻌﺪ ﺍﻟﺮﺳﺎﻟﺔ ،ﻋﻠﻰ ﺣﲔ ﺃﻥ ﺍﻵﺧﺮ
ﻗﺪ ﺧﻠﹼﺼﻪ ﻣﻦ ﺍﻟﻘﺘﻞ ﺃﻳﻀﺎ ،ﻭﻟﻜﻦ ﻗﺒﻞ ﺍﻟﺮﺳﺎﻟﺔ ..
ﻭﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ ،ﲢﺘﺎﺝ ﺇﱃ ﻧﻈﺮ ﺃﻳﻀﺎ ..ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍﻥ ﺍﻟﺮﺟﻼﻥ ﳘﺎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﻤﺎ ﰱ
ﺍﳌﺜﻞ ﺍﳌﻀﺮﻭﺏ ،ﰱ ﺳﻮﺭﺓ » ﻳﺲ « ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻫﻮ ﺍﻟﺮﺳﻮﻝ
ﻯ ﺍﻟﺮﺳﻮﻝ ،ﻭﺃﻥ ﺍﻵﺧﺮ ﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،ﻭﻗﺎﻝ :ﻳﺎ ﻗﻮﻡ » ،ﺃﻭ ﺣﻮﺍﺭ
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ ﺍﻵﻳﺎﺕ « ـ ﺇﺫ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ،ﻓﻠﻢ ﻧﻮﻩ
ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰱ ﺍﳌﺜﻞ ﺍﳌﻀﺮﻭﺏ ﺑﺎﻟﺮﺟﻞ ﺍﻵﺧﺮ ،ﻭﱂ ﻳﺬﻛﺮ ﺷﻴﺌﺎ ﻋﻦ ﻣﻮﻗﻒ ﺍﻟﺮﺟﻞ ﺍﻷﻭﻝ
،ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ،ﻭﺍﻟﺬﻱ ﻗﻠﻨﺎ ﺇﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻋﺰﺯ ﺑﻪ ﺍﻟﺮﺳﻮﻻﻥ ﺍﻟﻜﺮﳝﺎﻥ ؟ :
ﻭﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ـ ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ـ ﻣﻦ ﻭﺟﻬﲔ :
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ﻓﺄﻭﻻ :ﺃﻧﻪ ﲝﺴﺐ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﺗﻨﻮﻳﻬﺎ ،ﺃﻥ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﺮﺳﻮﻟﲔ ﺍﻟﻜﺮﳝﲔ ،ﻭﺃﻥ
ﻳﻜﻮﻥ ﻟﻪ ﺍﳌﻜﺎﻥ ﺍﻟﺜﺎﻟﺚ ﻣﻌﻬﻤﺎ ..ﻓﻘﺪ ﺭﻓﻊ ﺇﱃ ﺩﺭﺟﺔ ﺭﺳﻮﻝ.
ﻭﺛﺎﻧﻴﺎ :ﻭﲝﺴﺒﻪ ﺷﺮﻓﺎ ﻭﺗﻜﺮﳝﺎ ﺃﻥ ﺗﺴﻤﻰ ﰱ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺭﺓ ﺑﺎﲰﻪ ،ﻫﻰ ﺳﻮﺭﺓ » ﺍﳌﺆﻣﻦ «
ﻭﺍﻟﱵ ﺗﺴﻤﻰ » ﻏﺎﻓﺮ « ﺃﻳﻀﺎ ..ﺃﻣﺎ ﺍﻟﺮﺟﻞ ﺍﻵﺧﺮ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﺇﱃ ﻣﻮﺳﻰ ،ﻗﺒﻞ
ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺣﺬﹼﺭﻩ ﳑﺎ ﻳﺪﺑﺮ ﻟﻪ ﺍﻟﻘﻮﻡ ،ﻭﻧﺼﺢ ﻟﻪ ﺑﺎﻟﻔﺮﺍﺭ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ..
ﻭﺬﺍ ﻧﺮﻯ ﺃﻥ ﺃﺣﺪ ﺍﻟﺮﺟﻠﲔ ،ﺧﻠﹼﺺ ﻣﻮﺳﻰ ﻣﻦ ﺍﻟﻘﺘﻞ ﺑﻌﺪ ﺍﻟﺮﺳﺎﻟﺔ ،ﻋﻠﻰ ﺣﲔ ﺃﻥ ﺍﻵﺧﺮ
ﻗﺪ ﺧﻠﹼﺼﻪ ﻣﻦ ﺍﻟﻘﺘﻞ ﺃﻳﻀﺎ ،ﻭﻟﻜﻦ ﻗﺒﻞ ﺍﻟﺮﺳﺎﻟﺔ ..
ﻭﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ ،ﲢﺘﺎﺝ ﺇﱃ ﻧﻈﺮ ﺃﻳﻀﺎ ..ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍﻥ ﺍﻟﺮﺟﻼﻥ ﳘﺎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﻤﺎ ﰱ
ﺍﳌﺜﻞ ﺍﳌﻀﺮﻭﺏ ،ﰱ ﺳﻮﺭﺓ » ﻳﺲ « ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻫﻮ ﺍﻟﺮﺳﻮﻝ
ﻯ ﺍﻟﺮﺳﻮﻝ ،ﻭﺃﻥ ﺍﻵﺧﺮ ﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،ﻭﻗﺎﻝ :ﻳﺎ ﻗﻮﻡ » ،ﺃﻭ ﺣﻮﺍﺭ
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ ﺍﻵﻳﺎﺕ « ـ ﺇﺫ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ،ﻓﻠﻢ ﻧﻮﻩ
ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰱ ﺍﳌﺜﻞ ﺍﳌﻀﺮﻭﺏ ﺑﺎﻟﺮﺟﻞ ﺍﻵﺧﺮ ،ﻭﱂ ﻳﺬﻛﺮ ﺷﻴﺌﺎ ﻋﻦ ﻣﻮﻗﻒ ﺍﻟﺮﺟﻞ
ﺍﻷﻭﻝ ،ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ،ﻭﺍﻟﺬﻱ ﻗﻠﻨﺎ ﺇﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻋﺰﺯ ﺑﻪ ﺍﻟﺮﺳﻮﻻﻥ ﺍﻟﻜﺮﳝﺎﻥ
؟ :ﻭﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ـ ﻭﺍﻟﹼﻠﻪ ﺃﻋﻠﻢ ـ ﻣﻦ ﻭﺟﻬﲔ :
ﻓﺄﻭﻻ :ﺃﻧﻪ ﲝﺴﺐ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﺗﻨﻮﻳﻬﺎ ،ﺃﻥ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﺮﺳﻮﻟﲔ ﺍﻟﻜﺮﳝﲔ ،ﻭﺃﻥ
ﻳﻜﻮﻥ ﻟﻪ ﺍﳌﻜﺎﻥ ﺍﻟﺜﺎﻟﺚ ﻣﻌﻬﻤﺎ ..ﻓﻘﺪ ﺭﻓﻊ ﺇﱃ ﺩﺭﺟﺔ ﺭﺳﻮﻝ.
ﻭﺛﺎﻧﻴﺎ :ﻭﲝﺴﺒﻪ ﺷﺮﻓﺎ ﻭﺗﻜﺮﳝﺎ ﺃﻥ ﺗﺴﻤﻰ ﰱ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺭﺓ ﺑﺎﲰﻪ ،ﻫﻰ ﺳﻮﺭﺓ » ﺍﳌﺆﻣﻦ «
ﻭﺍﻟﱵ ﺗﺴﻤﻰ » ﻏﺎﻓﺮ « ﺃﻳﻀﺎ ..ﻭﻗﺪ ﺫﻛﺮﺕ ﰱ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺭﺳﺎﻟﺘﻪ ﻛﻠﻬﺎ ،ﻭﺍﻟﱵ ﻗﻠﻨﺎ
ﻋﻨﻬﺎ ﺇﺎ ﺭﺳﺎﻟﺔ ﺭﺳﻮﻝ !..ﻫﺬﺍ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ،..ﻭﺍﻟﱵ ﻗﻠﻨﺎ ﻋﻨﻬﺎ ﺇﺎ ﺭﺳﺎﻟﺔ ﺭﺳﻮﻝ
!..ﻫﺬﺍ ،ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ " ..
ﻭﺩﻟﺖ ﺍﻵﻳﺎﺕ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ:
- ١٣ﺇﻥ ﺗﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ ﻣﺎ ﺟﺎﺅﻭﺍ ﺑﻪ ﻣﻦ ﺍﳊﻖ ﻳﺴﺘﺪﻋﻲ ﻣﺰﻳﺪ ﺍﻷﱂ ﻭﺍﻟﻨﺪﺍﻣﺔ ﻭﺍﳊﺴﺮﺓ.
- ١٤ﻻ ﺭﺟﻌﺔ ﻷﺣﺪ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﺃﻭ ﺍﻹﻫﻼﻙ.
- ١٥ﺇﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﺍﻟﺪﺍﺋﻢ.
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-١٦ﻣﻈﺎﻫﺮ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺇﻫﻼﻙ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ﺑﺼﻴﺤﺔ ﻭﺍﺣﺪﺓ .
-١٧ﺇﺑﺪﺍﺀ ﺍﻟﺘﺤﺴﺮ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﺇﺫ ﻫﻢ ﺍﻟﻈﺎﳌﻮﻥ ﺍﳌﻜﺬﺑﻮﻥ ﻓﺎﳊﺴﺮﺓ ﻣﻨﻬﻢ
ﻭﻋﻠﻴﻬﻢ .
-١٧ﺣﺮﻣﺔ ﺍﻻﺳﺘﻬﺰﺍﺀ ﲟﺎ ﻫﻮ ﻣﻦ ﺣﺮﻣﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﳚﺐ ﺗﻌﻈﻴﻤﻬﺎ .
-١٨ﻃﻠﺐ ﺍﻟﻌﱪﺓ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﳌﺎﺿﲔ ﻭﺃﺣﻮﺍﳍﻢ ،ﻭﺍﻟﻌﺎﻗﻞ ﻣﻦ ﺍﻋﺘﱪ ﺑﻐﲑﻩ .٥٨
-١٩ﻓﻘﻪ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ﰲ ﻭﺿﻮﺡ ﻭﺃﻣﺎﻧﺔ
ﻳﻈﻦ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﻣﻦ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺣﻴﺪﺓ
ﻟﻠﺘﻤﻜﲔ ﻫﻲ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﳊﻜﻢ ﻭﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻌﻠﻴﺎﺀ ﰲ ﺍﻟﺒﻼﺩ ،ﻟﺬﻟﻚ ﳒﺪﻫﻢ ﲟﺠﺮﺩ ﺃﻥ
ﳚﺘﻤﻌﻮﺍ ﻳﺒﺪﺃﻭﻥ ﺍﻟﺘﺨﻄﻴﻂ ﺍﻟﺴﺮﻱ ﻟﻠﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻣﻘﺎﻟﻴﺪ ﺍﳊﻜﻢ ،ﻭﺗﺒﺪﺃ ﺳﻠﺴﻠﺔ ﻣﻦ
ﺍﻷﺣﺪﺍﺙ ﺍﳌﺄﺳﺎﻭﻳﺔ ﻭﺍﻻﻧﺸﻄﺎﺭﻳﺔ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺇﺟﻬﺎﺽ ﺍﻟﻌﻤﻞ ﷲ ﻭﺗﺼﻔﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺇﱃ
ﺍﷲ ،ﻭﺍﻧﺘﻜﺎﺱ ﲨﻴﻊ ﺍﳋﻄﻮﺍﺕ ،ﻭﻫﺪﻡ ﺍﳌﻜﺎﺳﺐ ،ﻭﲣﻮﻳﻒ ﺍﻟﻨﺎﺱ ،ﻭﺿﻴﺎﻉ ﺍﻟﺪﻋﻮﺓ .
ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻠﻲ ﺍﻟﺼﻼﰊ ﺣﻔﻈﻪ ﺍﷲ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﳉﺎﻣﻌﺔ ﺍﻟﻘﻴﻤﺔ ﻓﻘﻪ ﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﻟﻠﻤﺆﻣﻨﲔ ﻟﻪ ﻭﺟﻮﻩ ﻋﺪﺓ ،ﻭﺃﻣﻮﺭ ﻣﺘﻨﻮﻋﺔ ﻣﻦ ﺃﳘﻬﺎ
ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻫﺰﳝﺔ ﺍﻷﻋﺪﺍﺀ ،ﻭﺇﻗﺎﻣﺔ ﺍﻟﺪﻭﻟﺔ .ﺍﻧﺘﻬﻰ .
ﻭﳓﻦ ﻧﻘﻮﻝ ﺃﻥ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻷﺟﻴﺎﻝ ﻋﻠﻰ ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ
ﻭﺍﻹﺑﺪﺍﻉ ﰲ ﺍﻟﻌﻤﻞ ،ﻭﺗﻌﻤﲑ ﺍﻟﻜﻮﻥ ﺑﻨﻮﺍﻣﻴﺲ ﺍﷲ ﰲ ﺍﳋﻠﻖ ،ﻭﺍﻟﺘﻔﻮﻕ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻤﺴﻠﻤﲔ
ﻭﺑﻨﺎﺀ ﺍﳌﺪﺍﺭﺱ ﻟﺘﻌﻠﻴﻢ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺑﻨﺎﺀ ﺍﳌﺼﺤﺎﺕ
ﻟﻌﻼﺝ ﻭﻭﻗﺎﻳﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ،ﻭﺇﻧﺸﺎﺀ ﺍﳌﺪﻥ ﺍﻹﺳﻼﻣﻴﺔ
ﺍﻟﻨﻈﻴﻔﺔ ﻭﺍﳌﺘﻮﺍﻓﻘﺔ ﻣﻊ ﺍﻟﺒﻴﺌﺔ ،ﻭﺑﻨﺎﺀ ﺍﳉﺎﻣﻌﺎﺕ ﺍﳌﺘﻄﻮﺭﺓ ،ﻭﻣﺮﺍﻛﺰ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻔﻌﺎﻟﺔ ،
ﻭﺇﻗﺎﻣﺔ ﻧﻈﺎﻡ ﺗﻌﻠﻴﻤﻲ ﺇﺑﺪﺍﻋﻲ ﻣﻊ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﳍﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻻﻋﺘﺰﺍﺯ ﺑﺪﻳﻦ ﺍﷲ ،
ﻭﺍﻟﻌﻤﻞ ﺍﳉﺎﺩ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﻈﻬﺮﻳﺔ ،ﻭﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﻔﺎﺭﻏﺔ ﻭﺍﻟﺪﳝﺎﻏﻮﺟﻴﺔ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ
،ﻭﺇﻗﺎﻣﺔ ﻧﻈﻢ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺇﺳﻼﻣﻴﺔ ،ﻭﻧﻈﻢ ﺳﻴﺎﺣﻴﺔ ﺇﺳﻼﻣﻴﺔ ،ﻣﻊ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﺼﺎﺩﻡ
ﻭﺍﻟﻌﻨﻒ ﻣﻊ ﺍﻟﻨﻈﻢ ﻭﺍﺘﻤﻌﺎﺕ ﺍﻟﱵ ﻧﻌﻴﺶ ﻓﻴﻬﺎ ،ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺘﻤﻜﲔ ﺑﺄﻧﻪ ﻓﻘﻂ
- ٥٨ﺍﻧﻈﺮ ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻟﻠﺠﺰﺍﺋﺮﻱ (٣٥٤ / ٣) -
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ﺍﻟﺘﻤﻜﲔ ﰲ ﺍﳊﻜﻢ ﺃﺩﻯ ﺇﱃ ﺇﺟﻬﺎﺽ ﻛﻞ ﺃﳕﺎﻁ ﺍﻟﺘﻤﻜﲔ ﺍﳌﻬﻤﺔ ﻭﺍﻟﻀﺮﻭﺭﻳﺔ ،ﻓﻘﺪ ﻣﻜﻦ
ﺍﻟﺘﺠﺎﺭ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﳌﻌﻠﻤﻮﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺴﻠﻤﻮﻥ ﻟﻺﺳﻼﻡ ﰲ ﺩﻭﻝ ﺷﺮﻕ ﺁﺳﻴﺎ
ﻣﻦ ﺩﻭﻥ ﺟﻴﻮﺵ ﺃﻭ ﺳﻴﻮﻑ ﺃﻭ ﻗﺘﺎﻝ ،ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﺍﻟﺘﻤﻜﲔ ﺍﻟﺘﺮﺑﻮﻱ ﺃﻫﻢ ﻭﺃﺑﻘﻰ ﻣﻦ
ﺍﻟﺘﻤﻜﲔ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﻘﺴﺮﻱ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻨﺎﺱ ﻳﺘﻔﻠﺘﻮﻥ ﻣﻦ ﺩﻳﻨﻬﻢ ﻋﻨﺪ ﺑﻌﺪﻫﻢ ﻋﻦ ﺍﻟﺮﻗﺎﺑﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺸﺮﻃﻴﺔ .
ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻤﻜﲔ ﺍﻟﺘﺮﺑﻮﻱ ﳛﺘﺎﺝ ﺇﱃ ﺻﱪ ﻭﻣﺼﺎﺑﺮﺓ ،ﻓﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻤﻠﻴﺔ ﺷﺎﻗﺔ ﻃﻮﻳﻠﺔ
ﺍﻷﻣﺪ ﻻ ﺗﻈﻬﺮ ﻧﺘﺎﺋﺠﻬﺎ ﰲ ﺍﳊﺎﻝ ،ﲞﻼﻑ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﻳﺴﲑﺓ ﰲ
ﺿﻮﺀ ﺃﺳﻠﺤﺔ ﺍﻟﺘﺪﻣﲑ ﺍﳊﺪﻳﺜﺔ ،ﻭﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﺴﻒ ﺁﻻﻓﹰﺎ ﰲ ﳊﻴﻈﺔ ﻭﺍﺣﺪﺓ
ﻼ
ﻼ ﺗﺮﺑﻴﺔ ﺳﻮﻳﺔ ﺻﺤﻴﺤﺔ ﳚﻌﻞ ﻣﻨﻪ ﺭﺟ ﹰ
ﺑﺘﻔﺠﲑﺓ ﻭﺍﺣﺪﺓ ﻭﻟﻜﻦ ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﰊ ﻃﻔ ﹰ
ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺤﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ .
ﻓﺘﺒﻠﻴﻎ ﺍﻟﺪﻋﻮﺓ ،ﻭﺍﻟﺘﺮﺑﻴﺔ ﳕﻂ ﻣﻬﻢ ﻣﻦ ﺃﳕﺎﻁ ﺍﻟﺘﻤﻜﲔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﳓﺮﺹ ﻋﻠﻴﻬﺎ ﻭﻧﻌﻤﻞ
ﻼ ﺃﺻﺤﺎﺏ ﺎ ﻭﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺎﻝ ﺗﻌﺎﱃ " :ﻭﺍﺿﺮﺏ ﳍﻢ ﻣﺜ ﹰ
ﺍﻟﻘﺮﻳﺔ ﺇﺫ ﺟﺎﺀﻫﺎ ﺍﳌﺮﺳﻠﻮﻥ ،ﺇﺫ ﺃﺭﺳﻠﻨﺎ ﺇﻟﻴﻬﻢ ﺍﺛﻨﲔ ﻓﻜﺬﺑﻮﳘﺎ ﻓﻌﺰﺯﻧﺎ ﺑﺜﺎﻟﺚ ﻓﻘﺎﻟﻮﺍ ﺇﻧﺎ
ﺇﻟﻴﻜﻢ ﻣﺮﺳﻠﻮﻥ ،ﻗﺎﻟﻮﺍ ﻣﺎ ﺃﻧﺘﻢ ﺇﻻ ﺑﺸﺮ ﻣﺜﻠﻨﺎ ﻭﻣﺎ ﺃﻧﺰﻝ ﺍﻟﺮﲪﻦ ﻣﻦ ﺷﻲﺀ ﺇﻥ ﺃﻧﺘﻢ ﺇﻻ
ﺗﻜﺬﺑﻮﻥ ،ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﻳﻌﻠﻢ ﺇﻧﺎ ﺇﻟﻴﻜﻢ ﳌﺮﺳﻠﻮﻥ ،ﻭﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ،ﻗﺎﻟﻮﺍ ﺇﻧﺎ
ﺗﻄﲑﻧﺎ ﺑﻜﻢ ﻟﺌﻦ ﱂ ﺗﻨﺘﻬﻮﺍ ﻟﻨﺮﲨﻨﻜﻢ ﻭﻟﻴﻤﺴﻨﻜﻢ ﻣﻨﺎ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ،ﻗﺎﻟﻮﺍ ﻃﺎﺋﺮﻛﻢ ﻣﻌﻜﻢ
ﺃﺋﻦ ﺫﻛﺮﰎ ﺑﻞ ﺃﻧﺘﻢ ﻗﻮﻡ ﻣﺴﺮﻓﻮﻥ ،ﻭﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺭﺟﻞ ﻳﺴﻌﻰ ﻗﺎﻝ ﻳﺎ ﻗﻮﻡ ﺍﺗﺒﻌﻮﺍ
ﺍﳌﺮﺳﻠﲔ ،ﺍﺗﺒﻌﻮﺍ ﻣﻦ ﻻ ﻳﺴﺄﻟﻜﻢ ﺃﺟﺮﺍ ﻭﻫﻢ ﻣﻬﺘﺪﻭﻥ ،ﻭﻣﺎﱄ ﻻ ﺃﻋﺒﺪ ﺍﻟﺬﻱ ﻓﻄﺮﱐ ﻭﺇﻟﻴﻪ
ﺗﺮﺟﻌﻮﻥ ﺃﺃﲣﺬ ﻣﻦ ﺩﻭﻧﻪ ﺁﳍﺔ ﺃﻥ ﻳﺮﺩﻥ ﺍﻟﺮﲪﻦ ﺑﻀﺮ ﻻ ﺗﻐﻦ ﻋﲏ ﺷﻔﺎﻋﺘﻬﻢ ﺷﻴﺌﹰﺎ ﻭﻻ
ﻳﻨﻘﺬﻭﻥ ،ﺇﱐ ﺇﺫﺍ ﻟﻔﻲ ﺿﻼﻝ ﻣﺒﲔ ،ﺇﱐ ﺁﻣﻨﺖ ﺑﺮﺑﻜﻢ ﻓﺎﲰﻌﻮﻥ ،ﻗﻴﻞ ﺍﺩﺧﻞ ﺍﳉﻨﺔ ﻗﺎﻝ ﻳﺎ
ﻟﻴﺖ ﻗﻮﻣﻲ ﻳﻌﻠﻤﻮﻥ ﲟﺎ ﻏﻔﺮ ﱄ ﺭﰊ ﻭﺟﻌﻠﲏ ﻣﻦ ﺍﳌﻜﺮﻣﲔ ،ﻭﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻗﻮﻣﻪ ﻣﻦ ﺑﻌﺪﻩ
ﻣﻦ ﺟﻨﺪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻣﺎ ﻛﻨﺎ ﻣﱰﻟﲔ ،ﺇﻥ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ﻓﺈﺫﺍ ﻫﻢ ﺧﺎﻣﺪﻭﻥ ،
ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ ،ﺃﱂ ﻳﺮﻭﺍ ﻛﻢ ﺃﻫﻠﻜﻨﺎ
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ﻼ ﳌﺎ ﲨﻴﻊ ﻟﺪﻧﻴﺎ ﳏﻀﺮﻭﻥ " ]ﻳﺲ:
ﻗﺒﻠﻬﻢ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﺃﻢ ﺇﻟﻴﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ ،ﻭﺇﻥ ﻛ ﹰ
. [٣٢-١٣
ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻠﻲ ﺍﻟﺼﻼﰊ ﺣﻔﻈﻪ ﺍﷲ ﰲ ﻓﻘﻪ ﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥ ﰲ ﻫﺬﻩ
ﺍﻵﻳﺎﺕ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﻓﺄﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﺪﻋﻮﺓ ﺍﳌﺮﺳﻠﲔ
ﻭﻣﻀﻮﺍ ﰲ ﻛﻔﺮﻫﻢ ﻭﻋﻨﺎﺩﻫﻢ ﻏﲑ ﻣﺒﺎﻟﲔ ،ﻭﻫﺪﺩﻭﺍ ﺍﳌﺮﺳﻠﲔ ﺑﺎﻟﺮﺟﻢ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ،
ﻭﺍﳌﺘﺄﻣﻞ ﰲ ﺍﻵﻳﺎﺕ ﺗﻈﻬﺮ ﻟﻪ ﺑﻌﺾ ﻣﻌﺎﱐ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﺍﻟﱵ ﺣﻘﻘﻬﺎ ﺍﳌﺮﺳﻠﻮﻥ ،ﻭﺑﺬﻟﻚ
ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﻧﺼﺮﻭﺍ ﻧﺼﺮﺍ ﻣﺄﺯﺭﺍ ،ﻭﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ .
ﺇﻥ ﻣﻌﺎﱐ ﺍﻟﻨﺼﺮ ﻇﻬﺮﺕ ﰲ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺘﺎﻟﻴﺔ :
ﲤﻜﲔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺮﺳﻠﲔ ،ﲝﻴﺚ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺗﺒﻠﻴﻎ ﺭﺳﺎﻟﺘﻪ ،ﻭﱂ ﻳﺴﺘﺴﻠﻤﻮﺍ ﻟﺸﺒﻪ ﺃﻫﻞ
ﺍﻟﻘﺮﻳﺔ ﺃﻭ ﹰﻻ ،ﻭﺪﻳﻬﻢ ﳍﻢ ﺛﺎﻧﻴﺎ ،ﻭﻫﺬﻩ ﻣﻦ ﻣﻬﻤﺘﻬﻢ " ﻭﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ " ]ﻳﺲ:
. [١٧ﻭﻣﻦ ﺃﺩﻯ ﻣﺎ ﻋﻠﻴﻪ ﻓﻘﺪ ﺍﻧﺘﺼﺮ ﻭﻓﺎﺯ ﻭﳒﺢ .ﺍﻧﺘﻬﻰ .
ﻭﻫﻨﺎ ﻧﻼﺣﻆ ﺃﻥ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺪﺍﻋﻴﺔ ﻭﺍﳌﺮﰊ ﺃﻥ ﻳﺆﺩﻱ ﻭﺍﺟﺒﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻛﻤﻞ ،ﻛﻤﺎ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﺴﻌﺪﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ﰲ ﺗﻔﺴﲑ ﻛﻼﻡ
ﺍﳌﻨﺎﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ) :ﻭﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ " ﻗﺎﻝ :ﺃﻱ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ﺍﻟﺬﻱ
ﳛﺼﻞ ﺑﻪ ﺗﻮﺿﻴﺢ ﺍﻷﻣﻮﺭ ﺍﳌﻄﻠﻮﺏ ﺑﻴﺎﺎ ،ﻭﻣﺎ ﻋﺪﺍ ﻫﺬﺍ ﻣﻦ ﺁﻳﺎﺕ ﺍﻻﻗﺘﺮﺍﺡ ،ﺃﻭ ﻣﻦ
ﺳﺮﻋﺔ ﺍﻟﻌﺬﺍﺏ ،ﻓﻠﻴﺲ ﺇﻟﻴﻨﺎ ،ﻭﺇﳕﺎ ﻭﻇﻴﻔﺘﻨﺎ ﻫﻲ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ﺃﻱ ﺍﻟﻮﺍﺿﺢ ،ﻗﻤﻨﺎ ﺎ ،
ﻭﺑﻴﻨﺎﻫﺎ ﻟﻜﻢ ،ﻓﺈﻥ ﺍﻫﺘﺪﻳﺘﻢ ﻓﻔﻴﻪ ﺣﺼﺪﻛﻢ ﻭﺗﻮﻓﻴﻘﻜﻢ ،ﻭﺇﻥ ﺿﻠﻠﺘﻢ ،ﻓﻠﻴﺲ ﻟﻨﺎ ﻣﻦ ﺍﻷﻣﺮ
ﺷﻴﺌﹰﺎ ( .ﺍﻧﺘﻬﻰ .
ﻭﻫﺬﺍ ﻳﻮﺟﺐ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﺼﲑﺓ ﲟﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ،ﻭﻋﻠﻰ ﻋﻠﻢ ﲟﺎ ﻳﻌﻠﻢ ﻭﺃﻥ
ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﺼﲑﺓ ﲟﻦ ﻳﺪﻋﻮﻫﻢ ﻭﺑﻠﻐﺘﻬﻢ ﻭﻣﻌﺘﻘﺪﺍﻢ ،ﻭﻋﺎﺩﺍﻢ ﻭﺗﻘﺎﻟﻴﺪﻫﻢ ،ﺣﱴ ﻻ ﻳﺒﺪﺃ
ﻣﻌﻬﻢ ﲟﺎ ﻳﻨﻔﺮﻫﻢ ﻣﻨﻪ ،ﻭﻻ ﻳﺪﻋﻮﻫﻢ ﺣﱴ ﻳﺘﺄﻟﻔﻮﻩ ﻭﻳﺘﺄﻟﻔﻬﻢ ،ﻭﻳﺜﻘﻮﻥ ﻓﻴﻪ ﻭﰲ ﻋﻠﻤﻪ
ﻭﺻﺤﺔ ﺩﻋﻮﺗﻪ ،ﻓﺈﺫﺍ ﻛﻨﺖ ﰲ ﻗﺮﻳﺔ ﺻﻮﻓﻴﺔ ﺑﺪﻋﻴﺔ ﺧﺮﺍﻓﻴﺔ ﻓﻼ ﺗﺒﺪﺃ ﻣﻌﻬﻢ ﺑﺒﻴﺎﻥ ﺑﺪﻋﻬﻢ
ﻭﺧﻄﻮﺭﺓ ﺩﻋﻮﻢ ،ﻭﻟﻜﻦ ﻋﻠﻴﻚ ﺑﺒﻴﺎﻥ ﻣﻌﲎ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ
ﺍﷲ ( ﻭﺑﻴﺎﻥ ﺃﳘﻴﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ،ﻭﺗﺸﺮﺡ ﳍﻢ ﺁﻳﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺩﻭﻥ
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ﺍﻟﻌﺮﻭﺝ ﺇﱃ ﻣﻌﺘﻘﺪﺍﻢ ﲟﺎ ﺗﻌﻠﻤﻪ ﳍﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﺿﺢ ﺍﻟﻨﺎﻓﻊ ﺍﻟﺼﺤﻴﺢ ،ﻋﻠﻤﻬﻢ ﻣﻌﲎ
ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ،ﻭﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ،ﻭﺍﳊﺪﻳﺚ ﺍﳌﻜﺬﻭﺏ ،ﻭﺧﻄﻮﺭﺓ ﺍﻷﺣﺎﺩﻳﺚ
ﺍﳌﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ،ﻭﻫﻜﺬﺍ ﺗﻀﻊ ﳍﻢ ﺧﻄﺔ ﺩﻋﻮﻳﺔ ،ﺗﺮﺑﻮﻳﺔ ﻃﻮﻳﻠﺔ ﺍﻷﻣﺪ ،ﻓﺈﻥ ﻓﻬﻤﻮﺍ
ﻭﺍﺭﺗﺪﻋﻮﺍ ﻋﻦ ﺑﺪﻋﻢ ﻭﻏﲑﻫﻢ ﻓﻘﺪ ﻛﺴﺒﺖ ،ﻭﺇﻥ ﱂ ﻳﺮﺗﺪﻋﻮﺍ ﻓﻘﺪ ﺑﻠﻐﺖ ﺑﻼﻏﹰﺎ ﺷﺮﻋﻴﺎ
ﻋﻠﻤﻴﺎ ﺻﺤﻴﺤﺎ ،ﻭﺇﻥ ﺍﺳﺘﺠﺎﺏ ﻟﻚ ﺑﻌﻀﻬﻢ ﻓﻘﺪ ﳒﺤﺖ ﰲ ﺯﻟﺰﻟﺔ ﺻﻔﻮﻓﻬﻢ .
ﺇﺫﺍ ﻛﻨﺖ ﰲ ﺃﻓﺮﻳﻘﻴﺎ ﻓﻼ ﺗﺒﺪﺃ ﲟﻬﺎﲨﺔ ﺍﻟﺮﻗﺺ ﻭﺍﳌﻮﺳﻴﻘﻰ ) ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻘﺮﺿﺎﻭﻱ (
ﻭﻟﻜﻦ ﻋﻠﻤﻬﻢ ﺍﻟﻘﺮﺁﻥ ،ﻭﺗﺮﺗﻴﻞ ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻟﺼﻼﺓ ،ﻭﺍﻟﺼﻴﺎﻡ ،ﻭﺍﶈﺒﺔ ﻭﺷﻮﻗﻬﻢ ﺇﱃ ﺍﳊﺞ
،ﻭﺇﺫﺍ ﻛﻨﺖ ﰲ ﺍﳍﻨﺪ ﻓﻼ ﺗﺒﺪﺃ ﲟﻬﺎﲨﺔ ﺍﻷﺑﻘﺎﺭ ﻭﺃﺻﻨﺎﻡ ﺑﻮﺫﺍ ،ﻭﻫﺬﺍ ﻣﻦ ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ،ﻭﻣﻦ
ﺍﻟﺒﻴﺎﻥ ﺍﳌﺒﲔ ،ﻋﻠﻴﻚ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺘﺠﺎﺭ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺍﳍﻨﺪ ﻭﺍﻟﺼﲔ ﻭﺍﻧﺪﻭﻧﻴﺴﻴﺎ ﻭﺑﻼﺩ ﺷﺮﻕ
ﺃﺳﻴﺎ ،ﻋﻠﻴﻚ ﺑﺎﻟﺼﺪﻕ ﰲ ﺍﻟﻘﻮﻝ ،ﻭﺍﻟﺼﺪﻕ ﰲ ﺍﻟﻌﻤﻞ ،ﻭﺍﻹﺗﻘﺎﻥ ﰲ ﻛﻞ ﻣﺎ ﻧﻘﻮﻡ ﺑﻪ ،
ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻐﺶ ﻭﺍﻟﻠﻒ ﻭﺍﻟﺪﻭﺭﺍﻥ ﺣﱴ ﺇﺫﺍ ﻭﺛﻘﻮﺍ ﻓﻴﻚ ﺍﺑﺪﺃ ﻣﻌﻬﻢ ﺑﻌﻈﺎﺋﻢ ﺍﻷﻣﻮﺭ
ﻭﺑﻄﺮﻳﻘﺔ ﻋﻠﻤﻴﺔ ﺗﺮﺑﻮﻳﺔ ﺻﺤﻴﺤﺔ ﻭﻟﻴﻜﻦ ﺷﻌﺎﺭﻙ " ﻭﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ " ﻓﺈﺫﺍ
ﺍﺋﺘﻠﻔﻮﻙ ﻭﺗﺰﻭﺟﺖ ﻣﻨﻬﻢ ﻭﻋﺎﻣﻠﺖ ﺍﺑﻨﺘﻬﻢ ﻣﻌﺎﻣﻠﺔ ﺣﺴﻨﺔ ﳝﻜﻨﻚ ﺍﻟﻮﻟﻮﺝ ﺇﱃ ﻣﻌﺘﻘﺪﺍﻢ
ﺍﳋﺎﻃﺌﺔ ﲝﺬﺭ ﻭﺫﻛﺎﺀ ﻭﻛﻴﺎﺳﺔ ﻓﺈﺫﺍ ﺍﺳﺘﺠﺎﺏ ﻟﻚ ﺃﺣﺪﻫﻢ ﺍﺟﻌﻠﻪ ﻳﺪﻋﻮﻫﻢ ﻧﻴﺎﺑﺔ ﻋﻨﻚ
ﻭﺃﻧﺖ ﺗﺮﺍﻗﺒﻪ ﻭﺗﺮﺷﺪﻩ .ﺇﻧﲏ ﺃﻧﺼﺢ ﺍﳉﻤﻴﻊ ﺑﻘﺮﺍﺀﺓ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻛﻤﺎ ﺃﻭﺭﺩﻫﺎ
ﺍﻟﺪﻛﺘﻮﺭ ﻋﻠﻲ ﺍﻟﺼﻼﰊ ﻭﻛﺬﻟﻚ ﻗﺮﺍﺀﺓ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ ،ﻭﺍﻟﱵ
ﺷﺮﺣﻨﺎﻫﺎ ﺷﺮﺣﺎ ﺗﻔﺼﻴﻠﻴﺎ ﰲ ﻛﺘﺎﺑﻨﺎ ) ﻗﺼﺔ ﺍﻟﺴﺎﺣﺮ ﻭﺍﻟﺮﺍﻫﺐ ﻭﺍﻟﻐﻼﻡ ( ﻭﺑﻴﻨﺎ ﺍﻟﺪﺭﻭﺱ
ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ،ﻭﻣﻨﻔﻌﺘﻬﺎ ﳍﻢ ،ﻭﻫﺬﺍ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﳌﻨﺼﺮﻭﻥ ﺑﲔ ﺍﻟﻨﺎﺱ ﺣﻴﺚ ﻳﺪﺍﻭﻢ ،
ﻭﻳﻌﻠﻤﻮﻢ ،ﻭﻳﺜﻘﻔﻮﻢ ،ﻭﻳﻨﻔﻘﻮﻥ ﻋﻠﻴﻬﻢ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺪﻋﻮﻢ ﻓﻨﺤﻦ ﺃﻭﱃ ﺑﺬﻟﻚ
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ﻣﻨﻬﻢ ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻤﻜﲔ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻨﻔﻊ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ .
- ٥٩ﺃ.ﺩ .ﺍﻟﺪﻛﺘﻮﺭ ﻧﻈﻤﻲ ﺧﻠﻴﻞ ﺃﺑﻮ ﺍﻟﻌﻄﺎ ﻣﻮﺳﻰ www.nazme.net-
ﺃﺧﺒﺎﺭ ﺍﳋﻠﻴﺞ -ﺍﻟﻌﺪﺩ ) (١٠٧٦٧ﺍﻟﺴﺒﺖ ٣ﺭﻣﻀﺎﻥ ١٤٢٨ﻫـ ١٥ -ﺳﺒﺘﻤﱪ ٢٠٠٧ﻡ
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@ sÛbrÛa@szj½a
@ òíŠÔÛa@lbz•c@ò–Ó@Þìy@òíìiŠm@ÒìĐÓ
ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﻌﻈﻴﻢ ﻟﻠﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،ﺃﻱ ﻣﻦ ﻣﻜﺎﻥ ﻟﻴﺲ
ﺑﺎﻟﻘﺮﻳﺐ ،ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳﺴﻌﻰ ،ﺃﻱ ﻳﺴﺮﻉ ﰲ ﻣﺸﻴﺘﻪ ،ﻭﻫﻮ ﻣﺎ ﻳﺒﲔ ﻣﺪﻯ ﺍﳉﻬﺪ ﺍﻟـﺬﻱ
ﺑﺬﻟﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﺴﺮﺡ ﺍﻷﺣﺪﺍﺙ ،ﻭﻫﻮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺒﺘﻠﻰ ﻓﻴﻪ ﺍﻟﺮﺳﻞ ،ﻭﺫﻟﻚ ﰲ
ﻣﺒﺎﺩﺭﺓ ﻣﻨﻪ ﱂ ﳛﺪﻫﺎ ﻣﻜﺎﻥ ﻭﻻ ﺯﻣﺎﻥ ﻭﻻ ﻭﻗﺖ ،ﺑﻞ ﺳﻌﻰ ﻭﻭﺻﻞ ﰲ ﺍﻟﻮﻗـﺖ ﻭﺍﳌﻜـﺎﻥ
ﺍﳌﻨﺎﺳﺒﲔ ،ﻭﻋﺮﺽ ﺭﺃﻳﻪ ﰲ ﺍﻟﻘﻀﻴﺔ ،ﻭﺍﻧﺘﺼﺮ ﳍﺆﻻﺀ ﺍﻟﺮﺳﻞ ﺿﺪ ﺭﻏﺒﺔ ﻗﻮﻣﻪ.
ﻭﺍﺳﺘﻤﺮ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﰲ ﺭﻓﺾ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻛﺬﺑﻮﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ،ﰒ ﺃﻗﺪﻣﻮﺍ ﻋﻠﻰ ﻗﺘﻠﻪ ،ﻓﻠﻘﻲ
ﺍﷲ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺷﻬﻴﺪﺍﹰ ،ﻭﺑﺸﺮﻩ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺑﺎﳉﻨﺔ ،ﻓﺘﻤﲎ ﻟﻮ ﺃﻥ ﻗﻮﻣﻪ ﻳﻌﻠﻤﻮﻥ
ﲟﺼﲑﻩ ﻭﺣﺴﻦ ﻋﺎﻗﺒﺘﻪ.
ﻭﺑﻌﺪ ﺫﻟﻚ ﺟﺎﺀﺕ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺻﺔ ،ﻭﺍﻟﱵ ﺗﺒﲔ ﻣﺼﲑ ﺃﻫﻞ ﺍﻟﻘﺮﻳـﺔ ﺍﳌﻜـﺬﺑﲔ؛
ﺣﻴﺚ ﺃﺻﺎﺑﺘﻬﻢ ﺻﻴﺤﺔ ﺍﻟﺪﻣﺎﺭ ،ﻓﺄﻫﻠﻜﺘﻬﻢ ،ﻓﺄﺻﺒﺤﻮﺍ ﻣﻴﺘﲔ ﺧﺎﻣﺪﻳﻦ ،ﻛﻤﺎ ﲣﻤﺪ ﺍﻟﻨـﺎﺭ.
ﻭﻫﻲ ﺳﻨﺔ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﺍﻹﳍﻴﺔ ﻣﻊ ﺍﳌﻜﺬﺑﲔ.
ﰒ ﻛﺎﻧﺖ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﺍﻟﱵ ﺗﻌﻠﻦ ﺍﳊﺴﺮﺓ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻻ ﻳﻘﺮﺃ ﺍﻟﺘـﺎﺭﻳﺦ،
ﻭﻳﺸﺎﻫﺪ ﺳﻨﻨﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺍﻹﳍﻴﺔ ﻣﻊ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻋﻮﺓ ،ﻭﻣﻜﺬﰊ ﺍﻟﺮﺳﺎﻟﺔ ،ﻋﻠﻰ ﻣﺮ ﺗﺎﺭﻳﺦ
ﺍﳌﺴﲑﺓ ﺍﻟﺪﻋﻮﻳﺔ ،ﻭﻻ ﻳﻌﺘﱪ ﺎ ،ﻭﻻ ﻳﻌﻲ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ـ ﺳـﺒﺤﺎﻧﻪ ـ ﻟﻠﻤﺤﺎﺳـﺒﺔ
ﻭﺍﳉﺰﺍﺀ.
■ ﺃﳘﻴﺔ ﺍﻟﺮﺅﻳﺔ ﺍﳌﻨﻬﺠﻴﺔ:
ﻭﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ،ﺑﺮﺅﻳﺔ ﻣﻨﻬﺠﻴﺔ ﺷﺎﻣﻠﺔ ﻭﺍﻋﻴﺔ ،ﳒﺪ ﺃﻥ ﳍـﺎ
ﺑﻌﺪﻳﻦ:
ﺍﻟﺒﻌﺪ ﺍﻷﻭﻝ ﺍﻟﻈﺎﻫﺮ ﺍﻟﻘﺮﻳﺐ :ﻫﻮ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺗﺘﻜﻮﻥ ﻣﻦ ﺟﻮﻻﺕ ﺛﻼﺙ:
ﺍﳉﻮﻟﺔ ﺍﻷﻭﱃ :ﻫﻲ ﺟﻮﻟﺔ ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﺮﺳﻞ ـ ﻋﻠﻴﻬﻢ ﺍﻟﺼـﻼﺓ ﻭﺍﻟﺴـﻼﻡ ـ ﻭﺑـﲔ
ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ.
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ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻫﻲ ﺟﻮﻟﺔ ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻭﻗﻮﻣﻪ.
ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻫﻲ ﺟﻮﻟﺔ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ.
ﺃﻣﺎ ﺍﻟﺒﻌﺪ ﺍﻵﺧﺮ ﺍﻟﺒﻌﻴﺪ :ﻓﻬﻮ ﺍﻟﺒﻌﺪ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻧﺴﺘﺸﻌﺮ ﻣﻦ ﺧﻼﻟـﻪ ﺃﻥ ﻫـﺬﻩ
ﺍﻟﻘﺼﺔ ﻗﺪ ﺃﻭﺭﺩﺕ ﺗﻠﻚ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺪﻋﻮﻳﺔ ﻣﻦ ﻣﻠﻔﺎﺕ ﺗﺎﺭﻳﺦ ﻣﺴﲑﺓ ﺍﳊﺮﻛﺔ ﺍﻟﺪﻋﻮﻳﺔ ﻛﻤﺜﺎﻝ
ﺛﺎﺑﺖ ،ﻭﺗﺮﲨﺔ ﺗﻄﺒﻴﻘﻴﺔ ﻟﺴﻨﺘﲔ ﺍﺟﺘﻤﺎﻋﻴﺘﲔ ﻋﻈﻴﻤﺘﲔ ﻣﻦ ﺳﻨﻨﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺍﻹﳍﻴﺔ.
ﻭﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﻣﻨﻬﺎ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﻜﻮﻧﻴﺔ ﰲ ﺍﻵﻓﺎﻕ ،ﺃﻱ ﰲ ﳎﺎﻝ ﻋﺎﱂ ﺍﳌﺎﺩﺓ.
ﻭﻣﻨﻬﺎ ﻛﺬﻟﻚ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻷﻧﻔﺲ ،ﺃﻱ ﰲ ﻋﺎﱂ ﺍﻟﺒﺸﺮ ﻭﺍﻷﺣﻴﺎﺀ ﻋﻤﻮﻣﹰﺎ.
ﻭﻫﺬﻩ ﺍﻟﺴﻨﻦ ﻫﻲ ﺁﻳﺎﺗﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﺮﺳﺎﻟﺔ ،ﻣﻦ ﺣﻴﺚ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ
ﺇﻋﺠﺎﺯ ﺍﷲ ـ ﺟﻞ ﻭﻋﻼ ـ ﰲ ﺍﳋﻠﻖ ،ﻭﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﺘﺤﻮﻻﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﻐـﻴﲑﺍﺕ
ﺤ ﻖ
ﺴ ِﻬ ﻢ ﺣﺘﻰ ﻳﺘﺒﻴ ﻦ ﹶﻟ ﻬ ﻢ ﹶﺃﻧ ﻪ ﺍﻟﹾـ
ﻕ ﻭﻓِﻲ ﺃﹶﻧ ﹸﻔ ِ
ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﳊﻀﺎﺭﻳﺔ } :ﺳﻨﺮِﻳ ِﻬ ﻢ ﺁﻳﺎِﺗﻨﺎ ﻓِﻲ ﺍﻵﻓﹶﺎ ِ
ﻚ ﹶﺃﻧ ﻪ ﻋﻠﹶﻰ ﹸﻛ ِّﻞ ﺷ ﻲ ٍﺀ ﺷﻬِﻴ ﺪ{ ]ﻓﺼﻠﺖ.[٥٣ : ﻒ ِﺑ ﺮِّﺑ
ﹶﺃ ﻭ ﹶﻟ ﻢ ﻳ ﹾﻜ ِ
ﻭﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﳍﺎ ﲰﺎﺕ ﺛﻼﺙ:
ﺠ ﺪ ِﻟﺴـﻨ ِﺔ
ﺃ -ﺍﻟﺜﺒﺎﺕ :ﺃﻱ ﻻ ﺗﺘﺒﺪﻝ ﻭﻻ ﺗﺘﻐﲑ } :ﺳﻨ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺍﱠﻟﺬِﻳ ﻦ ﺧﹶﻠﻮﺍ ﻣِﻦ ﹶﻗﺒ ﹸﻞ ﻭﻟﹶﻦ ﺗ ِ
ﻼ{ ]ﺍﻷﺣﺰﺍﺏ.[٦٢ : ﺍﻟﱠﻠ ِﻪ ﺗﺒﺪِﻳ ﹰ
ﺏ -ﺍﻟﻌﻤﻮﻡ :ﺃﻱ ﺃﺎ ﺗﺸﻤﻞ ﻛﻞ ﺍﻟﺒﺸﺮ ﻭﺍﳋﻼﺋﻖ ،ﺩﻭﻥ ﺗﻔﺮﻳﻖ ،ﻭﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ،ﻭﺑـﻼ
ﺠ ﺰ ﺑِـ ِﻪ{ ]ﺍﻟﻨﺴـﺎﺀ:
ﺏ ﻣﻦ ﻳ ﻌ ﻤ ﹾﻞ ﺳﻮﺀًﺍ ﻳ
ﺲ ِﺑﹶﺄﻣﺎِﻧِّﻴ ﹸﻜ ﻢ ﻭﻻ ﹶﺃﻣﺎِﻧ ِّﻲ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﳏﺎﺑﺎﺓ} :ﹶﻟﻴ
.[١٢٣
ﺝ -ﺍﻻﻃﱢﺮﺍﺩ :ﺃﻱ ﺍﻟﺘﻜﺮﺍﺭ ﺃﻳﻨﻤﺎ ﻭﺟﺪﺕ ﺍﻟﻈﺮﻭﻑ ﺍﳌﻨﺎﺳﺒﺔ ﻣﻜﺎﻧﹰﺎ ﻭﺯﻣﺎﻧـﹰﺎ ﻭﺃﺷﺨﺎﺻـﹰﺎ
ﻒ ﻛﹶـﺎ ﹶﻥ ﻋﺎِﻗﺒـ ﹸﺔ
ﺴﲑﻭﺍ ﻓِﻲ ﺍ َﻷ ﺭﺽِ ﻓﹶﺎﻧ ﹸﻈﺮﻭﺍ ﹶﻛﻴ
ﺖ ﻣِﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﺳﻨ ﻦ ﹶﻓ ِ
ﻭﺃﻓﻜﺎﺭﹰﺍ} :ﹶﻗ ﺪ ﺧﹶﻠ
ﲔ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٣٧ : ﺍﻟﹾـ ﻤ ﹶﻜ ِّﺬِﺑ
ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻗﻮﺍﻧﲔ ﻭﻗﻮﺍﻋﺪ ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﺎﳌﻌﺎﺩﻻﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ،ﻗﺪ ﺧﻠﻘﻬﺎ ﺍﳊـﻖ ـ
ﺳﺒﺤﺎﻧﻪ ـ ﻟﺘﻨﻈﻢ ﻭﲢﻜﻢ ﺣﺮﻛﺔ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻷﺣﻴﺎﺀ ،ﻭﲢﻜﻢ ﺣﺮﻛﺔ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﺗﻨﻈﻢ
ﻧﺎﻣﻮﺳﻴﺔ ﺍﻟﺘﻐﻴﲑ ،ﻭﺗﺘﺤﻜﻢ ﺑﺎﻟﺪﻭﺭﺍﺕ ﺍﳊﻀﺎﺭﻳﺔ ،ﻣﻮﺿﺤﺔ ﻋﻮﺍﻣـﻞ ﺍﻟﺴـﻘﻮﻁ ﻭﻋﻮﺍﻣـﻞ
ﺍﻟﻨﻬﻮﺽ ﺍﳊﻀﺎﺭﻱ.
٩٣
ﻭﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻫﻲ ﺍﳌﺮﺗﻜﺰ ﺍﻟﺬﻱ ﻋﻠﻰ ﺃﺳﺎﺳﻪ ﻳﻘﻮﻡ ﳎﺎﻝ ﻭﺍﺳﻊ ﰲ ﺍﳌﻨـﻬﺞ،
ﻭﻫﻮ ﺍﻟﻔﻘﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﳊﻀﺎﺭﻱ ،ﻭﻫﺬﺍ ﺍﻟﻔﻘﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﻋﻮﺍﻣﻞ ﻗﻴﺎﻡ ﻭﺳـﻘﻮﻁ
ﺍﳊﻀﺎﺭﺍﺕ.
ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺘﺄﻛﻴﺪﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺴﺘﻤﺮﺓ ﻭﺍﳌﺘﻌﺪﺩﺓ ،ﻋﻠـﻰ ﺿـﺮﻭﺭﺓ ﺩﺭﺍﺳـﺔ ﻫــﺬﺍ
ﺍﻟﻔﻘــﻪ ،ﻭﻭﺿﺤـﺖ ﺃﻥ ﻣﺪﺧﻠﻪ ﻫـﻮ ﺍﻟﺴﲑ ﰲ ﺍﻷﺭﺽ ،ﻭﻓﺘـﺢ ﻣﻠﻔـﺎﺕ ﺍﻷﻣـﻢ
ﺍﻟـﺎﺑﻘﺔ ،ﻻﺳﺘﺠﻼﺀ ﺳﻨﻨﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻟﻔﻘﻬﻬﺎ ،ﻭﳌﻌﺮﻓﺔ ﺣﺴﻦ ﺗﺴﺨﲑﻫﺎ} :ﹸﻗ ﹾﻞ ِﺳﲑﻭﺍ
ﲔ{ ]ﺍﻷﻧﻌﺎﻡ .[١١ :ﻭﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﻒ ﻛﹶﺎ ﹶﻥ ﻋﺎِﻗﺒ ﹸﺔ ﺍﻟﹾـ ﻤ ﹶﻜ ِّﺬِﺑ
ﺽ ﹸﺛ ﻢ ﺍﻧﻈﹸﺮﻭﺍ ﹶﻛﻴ
ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﻣﺎ ﻫﻮ ﺇﻻ ﺑﺮﻫﺎﻥ ﺛﺎﺑﺖ ،ﻭﺗﻄﺒﻴﻖ ﻋﻤﻠﻲ ﻣﻮﺛﻮﻕ ﺣـﻮﻝ ﻓﺎﻋـﻠﻴﺔ ﺗﻠﻚ ﺍﻟﺴﻨﻦ.
ﺃﻣﺎ ﻋﻦ ﺍﻟﺴﻨﺘﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﺘﲔ:
ﺃﻭ ﹰﻻ :ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻷﻭﱃ :ﻓﻘﺪ ﻭﺿﺤﺖ ﲡﺮﺑﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ـ ﻛﻐﲑﻫـﺎ
ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ـ ﺃﻥ ﻋﻤﻠﻴﺔ
ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ،ﻭﺑﻌﺚ ﺃﻱ ﺃﻣﺔ ﺟﺪﻳﺪﺓ ،ﺇﳕﺎ ﺗﻘﻮﻡ ﻋﻠﻰ ﺩﻋﺎﻣﺘﲔ ﺃﺳﺎﺳﻴﺘﲔ ،ﺃﻭ ﻗﺎﻋﺪﺗﲔ
ﺭﺋﻴﺴﻴﺘﲔ ،ﳘﺎ:
ﺍﻟﺪﻋﺎﻣﺔ ﺍﻷﻭﱃ :ﻫﻲ ﻭﺟﻮﺩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺼﻠﺒﺔ ﺍﻟﱵ ﺗﻘﻮﺩ ﺍﻟﺘﻐﻴﲑ ،ﻭﺗﻜـﻮﻥ ﲟﺜﺎﺑـﺔ ﺍﻟﻄﻠﻴﻌـﺔ
ﺍﻟﻔﺎﻋﻠﺔ ،ﻭﺍﻷﺩﺍﺓ ﺍﶈﺮﻛﺔ ،ﻭﺍﻟﻘﻮﺓ ﺍﳌﻨﻔﺬﺓ ،ﻭﺍﻟﱵ ﲤﺜﻠﺖ ﰲ ﻭﺟﻮﺩ ﻫﺆﻻﺀ ﺍﻟﺮﺳـﻞ ﺍﻟﻜـﺮﺍﻡ،
ﻭﺣﺮﻛﺘﻬﻢ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺩﺍﺧﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ.
ﺍﻟﺪﻋﺎﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻫﻲ ﻭﺟﻮﺩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳉﻤﺎﻫﲑﻳﺔ ،ﺃﻭ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻨﺎﺻـﺮ ﺍﻟﺮﺳـﺎﻟﺔ،
ﻭﳛﺐ ﺩﻋﺎﺎ ﻭﻳﻜﺮﻩ ﺃﻋﺪﺍﺀﻫﺎ ،ﻭﳛﺮﺹ ﻋﻠﻰ ﺍﻧﺘﺼﺎﺭﻫﺎ؛ ﻭﺍﻟﱵ ﲤﺜﻠﺖ ﰲ ﺣﺮﻛﺔ ﺍﻟﺮﺟـﻞ
ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﺟﺎﺀ ﻳﻨﺎﺻﺮ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ،ﻭﻳﺆﻳﺪ ﺍﻟﺪﻋﺎﺓ.
ﺛﺎﻧﻴﹰﺎ :ﻟﻘﺪ ﺑﻴﻨﺖ ﺍﻟﻘﺼﺔ ﺳﻨﺔ ﺇﳍﻴﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﺧﺮﻯ؛ ﺣﻴﺚ ﺃﻭﺭﺩﺕ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺳـﻨﺔ
ﺍﻟﺘﺪﺍﻓﻊ ﺍﳊﻀﺎﺭﻱ ،ﺃﻭ ﻗﺎﻧﻮﻥ ﺍﳌﺪﺍﻓﻌﺔ ﺍﻟﻘﺮﺁﱐ.
ﻭﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﺒﲔ ﺇﺭﺍﺩﺓ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﰲ ﺃﻥ ﻳﺴﺘﻤﺮ ﺍﻟﺼﺮﺍﻉ
ﻭﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﺘﺪﺍﻓﻊ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﺮﺩﻳﹰﺎ ﺃﻭ ﲨﺎﻋﻴﺎﹰ ،ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ،ﺑﲔ
ﺍﻹﳝﺎﻥ ﻭﺃﻫﻠﻪ ﻭﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ ،ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ؛ ﻭﺫﻟﻚ ﺣﱴ ﺗـﺘﻢ ﻋﻤﻠﻴـﺔ
٩٤
ﺍﻧﺘﻘﺎﺋﻴﺔ ﻟﺘﻔﺮﺯ ﺍﻷﺻﻮﺏ ﻭﺍﻷﺑﻘﻰ ﻭﺍﻷﺻﻠﺢ ﰲ ﻛﻞ ﺷﻲﺀ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺃﻓﻜﺎﺭﹰﺍ ﺃﻭ ﺁﺭﺍﺀ ﺃﻭ
ﺃﻓﺮﺍﺩﹰﺍ ﺃﻭ ﺃﳑﺎﹰ ،ﻓﺈﺫﺍ ﺗﻮﻗﻔﺖ ﺗﻠﻚ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺪﺍﻓﻌﻴﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺼﻮﺭ ﻛﺎﻥ ﺍﻟﻔﺴـﺎﺩ
ﰲ ﺍﻷﺭﺽ ،ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻠﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻣﻦ ﺃﺟـﻞ ﺩﳝﻮﻣـﺔ ﻭﺍﺳـﺘﻤﺮﺍﺭﻳﺔ ﺍﻟﻌﻤﻠﻴـﺔ
ﺕ
ﺾ ﱠﻟ ﹶﻔﺴـ ﺪ ِ
ﻀ ﻬﻢ ﺑِـﺒ ﻌ ٍ
ﺱ ﺑ ﻌ
ﺍﻻﺳﺘﺨﻼﻓﻴﺔ ﺍﻹﻋﻤﺎﺭﻳﺔ ﰲ ﺍﻷﺭﺽ } :ﻭﹶﻟﻮﻻ ﺩ ﹾﻓ ﻊ ﺍﻟﱠﻠ ِﻪ ﺍﻟﻨﺎ
ﲔ{ ]ﺍﻟﺒﻘﺮﺓ[٢٥١ :؛ ﺣﻴـﺚ ﳒـﺪ ﺃﻥ ﻫـﺬﻩ ﻀ ٍﻞ ﻋﻠﹶﻰ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﺽ ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﱠﻠ ﻪ ﺫﹸﻭ ﹶﻓ
ﺍ َﻷ ﺭ
ﺍﻟﺘﺠﺮﺑﺔ ـ ﻭﻛﺬﻟﻚ ﻛﻞ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﱵ ﻋﺮﺿﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳـﺔ
ﺍﻟﺸﺮﻳﻔﺔ ـ ﻗﺪ ﻋﺮﺿﺖ ﺃﻣﺮﻳﻦ ﻣﻬﻤﲔ ﺑﺎﺭﺯﻳﻦ:
ﺍﻷﻣﺮ ﺍﻷﻭﻝ :ﻣﺪﻯ ﺣﺮﺹ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺪﻋﺎﺓ ﻋﻠﻰ ﺗﻮﺻﻴﻞ ﻋﻘﻴﺪﻢ ﻭﺩﻋـﻮﻢ ﺇﱃ ﲨـﺎﻫﲑ
ﺍﻟﺸﺎﺭﻉ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ.
ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ :ﻣﺪﻯ ﺣﺮﺹ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻛﻞ ﻋﻤﻞ ﻣﻀﺎﺩ ،ﻳﻮﺍﺟﻪ ﻫـﺬﻩ ﺍﻟﻌـﺪﻭﻯ
ﺍﻟﺪﻋﻮﻳﺔ ،ﻭﻳﺆﺩﻱ ﺇﱃ ﻋﻤﻠﻴﺔ ﻋﺰﻝ ﺍﻟﺪﻋﻮﺓ ﻋﻦ ﺍﻟﻨﺎﺱ ،ﻭﲢﺠﻴﻢ ﺍﻟﺪﻋﺎﺓ ،ﻭﺇﻥ ﺃﺩﻯ ﺍﻷﻣﺮ ﺇﱃ
ﺳﺠﻨﻬﻢ ﺃﻭ ﻧﻔﻴﻬﻢ ﺃﻭ ﻗﺘﻠﻬﻢ.
■ ﳐﺰﻭﻥ ﺍﻷﻣﺔ ﺍﳌﻌﺮﰲ:
ﻼ{
ﺏ ﹶﻟﻬﻢ ﻣـﹶﺜ ﹰ
ﺿ ِﺮ
ﺗﺒﺪﺃ ﺍﻟﻘﺼﺔ ﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺇﱃ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ} :-ﻭﺍ
]ﻳﺲ.[١٣ :
ﻼ ﺗﻮﺿﻴﺤﻴﹰﺎ ﻳﻘﺮﺏ ﺍﳌﻌﲎ ﻟﻸﻓﻬﺎﻡ ﺣﻮﻝ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ
ﻭﻫﻮ ﺗﻮﺟﻴﻪ ﻳﺪﻋﻮﻩ ﺃﻥ ﻳﺬﻛﺮ ﻣﺜ ﹰ
ﻣﻮﺿﻮﻉ ﺍﻟﺴﺎﻋﺔ ﺁﻧﺌﺬ ،ﻭﻫﻲ ﺑﻴﺎﻥ ﺇﺣﺪﻯ ﺻﻮﺭ ﺣﺮﻛﺔ ﺍﻟﺪﺍﻋﻴﺔ ﺑﺎﻟﻔﻜﺮﺓ ﺃﻭ ﺑﺎﻟﺪﻋﻮﺓ ﺩﺍﺧﻞ
ﺍﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ ،ﻭﺑﻴﺎﻥ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺸﺮ ﺃﻣﺎﻡ ﺍﻟﺮﺳـﺎﻟﺔ ،ﻭﺍﻧﻘﺴـﺎﻣﻬﻢ ﺇﱃ ﻓﺼـﻴﻠﲔ ،ﺃﻭ ﺇﱃ
ﻓﺮﻳﻘﲔ ،ﻭﺑﻴﺎﻥ ﻣﺼﲑ ﻛﻞ ﻣﻨﻬﻢ ،ﻭﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ﻗﺒـﻮ ﹰﻻ ﺃﻭ
ﺭﻓﻀﺎﹰ؛ ﻭﺫﻟﻚ ﰲ ﺃﺳﻠﻮﺏ ﻗﺼﺼﻲ ﻳﻮﺿﺢ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺘﻘﺮﻳﺮﻱ ﺍﻟﺬﻱ ﻭﺭﺩ ﰲ ﺁﻳﺎﺕ ﻣﻄﻠﻊ
ﺍﻟﺴﻮﺭﺓ ﺣﻮﻝ:
ﺍﻟﻔﺼﻴﻞ ﺍﻷﻭﻝ :ﻓﺮﻳﻖ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻐﻠﻘﺔ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ ،ﺍﳌﻜـﺬﺑﲔ ﻟﻠﺮﺳـﺎﻟﺔ،
ﺍﻟﺮﺍﻓﻀﲔ ﻟﻠﻬﺪﺍﻳﺔ ،ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ،ﻓﻜﺎﻧﺖ ﺭﺳﺎﻟﺔ ﺪﻳﺪ ﻭﺍﺿﺤﺔ ﻟﻘﺮﻳﺶ ،ﻭﻷﻋﺪﺍﺀ
ﺍﻟﺪﻋﻮﺓ ،ﰲ ﻛﻞ ﻋﺼﺮ.
٩٥
ﺍﻟﻔﺼﻴﻞ ﺍﻟﺜﺎﱐ :ﻓﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺘﺒﻊ ﺍﻟﺬﻛﺮ ﻭﳜﺸﻰ ﺍﻟﺮﲪﻦ ﺑﺎﻟﻐﻴﺐ ،ﺃﺻﺤﺎﺏ ﺍﻟﻔﻄﺮ ﺍﻟﺴﻠﻴﻤﺔ
ﻟﺪﻋﻮﺓ ﺍﳊﻖ ﺍﳌﺴﺘﻘﻴﻤﺔ ،ﻓﻴﻘﺒﻞ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻳﺘﺒﻊ ﺍﻟﺮﺳﻞ ،ﻛﻤﺎ ﳝﺜﻠﻪ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ.
ﻭﻛﺎﻧﺖ ﺭﺳﺎﻟﺔ ﺗﺜﺒﻴﺖ ﻭﺗﺒﺸﲑ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ،-ﻭﻟﻜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﻛﻞ ﻋﺼﺮ .ﻭ}ﹶﻟﻬﻢ{ ﺗﺸﻤﻞ ﻛﻞ ﻣﻦ ﳛﻀﺮﻩ ﺍﳌﺜﻞ ،ﺳـﻮﺍﺀ ﰲ
ﺫﻟﻚ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ـ ﻭﻫﻢ ﻣﺸﺮﻛﻮ ﻣﻜﺔ ﰲ ﺫﻟﻚ ﺍﳊﲔ ـ ﺃﻭ ﺍﳌﺆﻣﻨـﻮﻥ؛
ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻛﺎﻥ ﻳﺮﺳﺦ ﻗﻮﺍﻋﺪ ﺛﺎﺑﺘﺔ ﻟﻘﻀﻴﺔ ﻋﺎﻣﺔ ،ﻭﺳﻨﺔ ﺇﳍﻴﺔ ﺍﺟﺘﻤﺎﻋﻴـﺔ،
ﻳﻠﺰﻡ ﺃﻥ ﻳﻔﻘﻬﻬﺎ ﺍﳉﻤﻴﻊ.
ﻭﻳﺮﻯ »ﺍﶈﻘﻘﻮﻥ ﺍﳌﻨﺼﻔﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻗﻌﻲ ﻭﻟـﻴﺲ ﺭﻣﺰﻳـﺎﹰ،
ﻭﺣﻘﻴﻘﻲ ﻭﻟﻴﺲ ﲤﺜﻴﻠﻴﹰﺎ«.٦٠
ﻭﻷﻥ ﺍﻟﻔﺎﺋﺪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ؛ ﻓﺈﻧﻨﺎ ﻧﺴﺘﺸﻌﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﳍﻲ ﺃﻧﻪ
ﺗﻮﺟﻴﻪ ﻟﻜﻞ ﺩﺍﻋﻴﺔ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﻮﺿﻴﺤﻴﺔ ﻟﺒﻴﺎﻥ ﻋﻘﻴﺪﺗﻪ ،ﻭﻟﺘﻮﺿﻴﺢ ﻗﻀﻴﺘﻪ.
ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺩﻋﻮﺓ ﺻﺮﳛﺔ ﻟﻘﺮﺍﺀﺓ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻓﺘﺢ ﻣﻠﻔﺎﺕ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﺑﻐـﺮﺽ
ﺍﻟﺘﺬﻛﲑ ﻭﺍﳌﻮﻋﻈﺔ ،ﻭﺍﺳﺘﺠﻼﺀ ﺍﻟﺪﺭﻭﺱ.
ﻟﺬﺍ ﻓﺈﻧﻨﺎ ﻧﻀﻊ ﺃﻳﺪﻳﻨﺎ ﻋﻠﻰ ﻣﺮﺗﻜﺰﺍﺕ ﺛﻼﺛﺔ ﺗﻜﻮﻥ ﺍﻟﺜﻼﺛﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻦ ﺃﺟﻞ ﺇﻋﺎﺩﺓ
ﺻﻴﺎﻏﺔ ﻭﺗﺸﻜﻴﻞ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺴﻠﻤﺔ:
ﺃ ـ ﻓﻬﻢ ﺟﻴﺪ ﻟﻠﺮﺳﺎﻟﺔ.
ﺏ ـ ﻓﻘﻪ ﺑﺼﲑ ﺑﺎﻟﻮﺍﻗﻊ ﻳﺘﻢ ﻣﻦ ﺧﻼﻟﻪ ﺗﻘﺮﻳﺐ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻘﻀﻴﺔ ﺑﺄﻣﺜﻠﺔ ﺗﻮﺿﻴﺤﻴﺔ ،ﻣـﻦ
ﺧﻼﻝ ﺍﻟﺒﻴﺌﺔ ﺍﶈﻴﻄﺔ ﻭﺍﳌﺄﻟﻮﻓﺔ ﻟﻠﺴﺎﻣﻌﲔ.
ﺝ -ﻗﺮﺍﺀﺓ ﻋﻤﻴﻘﺔ ﻟﻠﺘﺎﺭﻳﺦ ﻳﺘﻌﺮﻑ ﺎ ﻋﻠﻰ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﺍﻟﺜﺎﺑﺘـﺔ
ﻭﺍﳌﻄﺮﺩﺓ ﺃﻱ ﺍﳌﺘﻜﺮﺭﺓ ،ﻭﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﺃﻱ ﻭﺍﻗﻊ ﺑﺸﺮﻱ ﻣﺸﺎﺑﻪ ،ﻭﻋﻠﻰ ﺿـﻮﺋﻬﺎ
ﳝﻜﻦ ﺗﻔﺴﲑ ﻣﻐﺰﻯ ﺍﳌﻘﻮﻟﺔ :ﺍﻟﺘﺎﺭﻳﺦ ﻳﻌﻴﺪ ﻧﻔﺴﻪ ،ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ.
٦٠
-ﻣﻊ ﻗﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﺪﻛﺘﻮﺭ ﺻﻼﺡ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﳋﺎﻟﺪﻱ ،ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻘﻠﻢ ،ﺩﻣﺸﻖ.١٣٠ /٢ ،
٩٦
ﻭﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻳﺘﻢ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺴﻠﻤﺔ ،ﺣﱴ ﺗﺼﻞ ﺇﱃ ﺣﺎﻟﺔ
ﺍﻟﻮﻋﻲ ﺍﳌﻨﺸﻮﺩﺓ ،ﻭﻫﻲ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﳝﻜﻦ ﻣﻦ ﺧﻼﳍﺎ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﻮﺍﻗﻊ ﻭﺃﺣﻮﺍﻝ ﺍﳊﺎﺿﺮ ﻋﻠـﻰ
ﺿﻮﺀ ﲡﺎﺭﺏ ﻭﺭﺻﻴﺪ ﺍﳌﺎﺿﻲ ،ﳑﺎ ﻳﻌﲔ ﻋﻠﻰ ﺍﻟﻨﻈﺮﺓ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺍﻻﺳﺘﺸﺮﺍﻓﻴﺔ.
ﻭﺇﺫﺍ ﺍﺭﺗﻘﺖ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺴﻠﻤﺔ ﺇﱃ ﺣﺎﻟﺔ ﺍﻟﻮﻋﻲ ﺍﳌﻨﺸﻮﺩﺓ ﺗﻠﻚ ،ﻓﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﺇﻧﻨـﺎ ﻗـﺪ
ﳒﺤﻨﺎ ﰲ ﻋﻤﻠﻴﺔ ﺗﺼﺤﻴﺢ ﻭﺗﻨﻘﻴﺔ ﻟﻠﻤﺨﺰﻭﻥ ﺍﳌﻌﺮﰲ ﺩﺍﺧﻞ ﻋﻘﻞ ﺍﻷﻣﺔ.
ﻭﻣﺼﺎﺩﺭ ﻫﺬﻩ ﺍﻟﺜﻼﺛﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺍﻟﱵ ﻫﻲ ﻣﺮﺗﻜﺰ ﺗﺸﻜﻴﻞ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺴﻠﻤﺔ:
- ١ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ.
- ٢ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ.
- ٣ﻓﻘﻪ ﺍﻟﻮﺍﻗﻊ.
- ٤ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺭﻳﺦ.
ﻭﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻫﻲ ﺍﳌﺮﺗﻜﺰﺍﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﺍﳌﺨﺰﻭﻥ ﺍﳌﻌﺮﰲ ﻷﻣﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ،
ﺃﻣﺔ ﺍﻟﻮﺳﻄﻴﺔ ،ﻭﺍﳌﻨﺎﻁ ﺎ ﺩﻭﺭ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺒﺸﺮ.
ﻭﻋﻦ ﻃﺮﻳﻖ ﻫﺬﺍ ﺍﳌﺨﺰﻭﻥ ﺍﳌﻌﺮﰲ ﺍﻟﻌﻈﻴﻢ ﳝﻜﻦ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﻟﻠﻌﻘﻠﻴﺔ ﺍﳌﺴـﻠﻤﺔ ،ﻓﺘﺘﻜـﻮﻥ
ﺣﺎﻟﺔ ﻣﻌﺮﻓﻴﺔ ﺃﻭ ﺇﺩﺭﺍﻛﻴﺔ ﺭﺍﻗﻴﺔ ﻟﻌﻘﻞ ﺍﻷﻣﺔ ،ﻭﺣﺼﻮﻝ ﺃﻭ ﺗﻜﻮﻳﻦ ﻣﺎ ﻳﺴﻤﻰ ﺑـ )ﻣﻨﻈﻮﻣـﺔ
ﺍﻟﻮﻋﻲ ﺍﻟﺒﺸﺮﻱ( ﻋﻨﺪ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ.
ﻭﻫﺬﻩ ﺍﳌﻨﻈﻮﻣﺔ ﺍﳌﻨﺸﻮﺩﺓ ﻟﻠﻮﻋﻲ ﺍﻟﺒﺸﺮﻱ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺎﻟﺔ ﻣﻌﺮﻓﻴﺔ ﺭﺍﺷﺪﺓ ﳝﺘﺰﺝ ﻓﻴﻬـﺎ
ﺍﻟﻮﻋﻲ ﺑﺎﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ،ﻓﺘﺆﺩﻱ ﺇﱃ ﺍﻟﺪﺭﺍﻳﺔ ﻭﺍﻟﻮﻋﻲ ،ﺑﻜﻞ ﺷـﻬﻮﺩ ﺍﻟﺘـﺎﺭﻳﺦ
ﺍﻟﺒﺸﺮﻱ ﻭﺑﻜﻞ ﺳﻨﻦ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﺍﻹﳍﻴﺔ ﰲ ﺍﻷﻧﻔﺲ؛ ﺃﻱ ﰲ ﻋﺎﱂ ﺍﻷﺣﻴﺎﺀ ،ﻭﻫـﻲ
ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﰲ ﺍﻵﻓﺎﻕ؛ ﺃﻱ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ،ﻭﻫﻲ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﻜﻮﻧﻴﺔ.
ﻭﺧﻼﺻﺔ ﺫﻟﻚ ﺃﻥ ﻳﺒﻠﻎ ﻋﻘﻞ ﺍﻷﻣﺔ ﻣﺮﺣﻠﺔ ﺍﻟﺮﺷﺪ ﺍﳌﻌﺮﰲ ﻭﺍﻹﺩﺭﺍﻛﻲ ،ﳑﺎ ﻳﺴﺎﻋﺪﻩ ﻋﻠـﻰ
ﲢﻤﻞ ﻋﺐﺀ ﺍﳌﻮﺍﺟﻬﺔ ﺍﳊﻀﺎﺭﻳﺔ .ﻓﺎﻟﻘﻀﻴﺔ ﻫﻲ ﻗﺒﻮﻝ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﻟﻠﺘﺤـﺪﻱ ﺍﳊﻀـﺎﺭﻱ
ﻟﻴﻘﺘﺤﻢ ﺣﻠﺒﺔ ﺍﻟﺼﺮﺍﻉ ﺍﳊﻀﺎﺭﻱ.
ﻭﻣﻨﻈﻮﻣﺔ ﺍﻟﻮﻋﻲ ﺍﻟﺒﺸﺮﻱ ﻫﻲ ﺍﳊﺼﺎﻧﺔ ﺿﺪ ﺃﺧﻄـﺎﺭ ﺍﻟﺘﺤـﺪﻱ ﺍﳊﻀـﺎﺭﻱ ﺍﻟـﺪﺍﺧﻠﻲ
ﻭﺍﳋﺎﺭﺟﻲ.
٩٧
■ ﺍﻟﺪﻋﺎﻣﺔ ﺍﻷﻭﱃ ﻟﻠﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ:
ﻭﻫﻲ ﻭﺟﻮﺩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﺆﻣﻨﺔ ﺍﻟﺼﻠﺒﺔ؛ ﻭﻫﻲ ﺍﻟﻄﻠﻴﻌﺔ ﺍﻟﻔﺎﻋﻠﺔ ﺍﻟﱵ ﺗﻘﻮﺩ ﺍﻟﺘﻐـﻴﲑ ،ﻭﺗﺘﺤﻤـﻞ
ﻋﺐﺀ ﺍﳌﻮﺍﺟﻬﺔ ،ﻭﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻷﺩﺍﺓ ﺍﶈﺮﻛﺔ ،ﺃﻭ ﺍﻟﻘﻮﺓ ﺍﳌﻨﻔﺬﺓ .ﻭﻗﺪ ﻭﺭﺩ ﺍﳊﺪﻳﺚ ﻋﻨـﻬﺎ
ﰲ ﺁﻳﺎﺕ ﺍﳉﻮﻟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻘﺼﺔ ،ﻭﻫﻲ ﺟﻮﻟﺔ ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﺮﺳـﻞ ﻭﺑـﲔ ﺃﺻـﺤﺎﺏ
ﺏ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ﺇ ﹾﺫ ﺟﺎ َﺀﻫﺎ ﺍﻟﹾــ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ) (١٣ﺇ ﹾﺫ ﹶﺃ ﺭﺳـ ﹾﻠﻨﺎ
ﺻﺤﺎ ﻼ ﹶﺃ ﺏ ﹶﻟﻬﻢ ﻣﹶﺜ ﹰ ﺿ ِﺮ ﺍﻟﻘﺮﻳﺔ} .ﻭﺍ
ﺚ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺇﻧﺎ ﺇﹶﻟﻴﻜﹸﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ) (١٤ﻗﹶﺎﻟﹸﻮﺍ ﻣﺎ ﺃﹶﻧـﺘ ﻢ ﺇ ﱠﻻ ﺇﹶﻟﻴ ِﻬ ﻢ ﺍﹾﺛﻨﻴ ِﻦ ﹶﻓ ﹶﻜ ﱠﺬﺑﻮ ﻫﻤﺎ ﹶﻓ ﻌ ﺰ ﺯﻧﺎ ِﺑﺜﹶﺎِﻟ ٍ
ﺸ ﺮ ِّﻣﹾﺜﹸﻠﻨﺎ ﻭﻣﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﻣِﻦ ﺷ ﻲ ٍﺀ ﺇ ﹾﻥ ﺃﹶﻧﺘ ﻢ ﺇ ﱠﻻ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ ) (١٥ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﻳ ﻌﻠﹶـ ﻢ ﺇﻧـﺎ ﺑ
ﲔ ) (١٧ﻗﹶﺎﻟﹸﻮﺍ ﺇﻧﺎ ﺗ ﹶﻄﻴ ﺮﻧﺎ ِﺑ ﹸﻜ ﻢ ﻟﹶـﺌِﻦ ﻍ ﺍﻟﹾـ ﻤِﺒ
ﺇﹶﻟﻴ ﹸﻜ ﻢ ﻟﹶـ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ) (١٦ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ﺇ ﱠﻻ ﺍﹾﻟﺒﻼ ﹸ
ﺏ ﹶﺃﻟِﻴ ﻢ ) (١٨ﻗﹶﺎﻟﹸﻮﺍ ﻃﹶﺎِﺋ ﺮﻛﹸﻢ ﻣ ﻌ ﹸﻜ ﻢ ﹶﺃﺋِﻦ ﹸﺫ ِﻛّـ ﺮﺗﻢ
ﺴﻨﻜﹸﻢ ِّﻣﻨﺎ ﻋﺬﹶﺍ ﱠﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ﻭﹶﻟﻴ ﻤ
ﺴ ِﺮﻓﹸﻮ ﹶﻥ{ ]ﻳﺲ.[١٩ - ١٣ : ﺑ ﹾﻞ ﺃﹶﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
ﻭﻣﻦ ﺧﻼﻝ ﺗﺪﺑﺮ ﺍﻵﻳﺎﺕ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺒﺤﺚ ﺣﻮﻝ ﺑﻌﺾ ﺻﻔﺎﺕ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ.
ﻭﻧﻘﻮﻝ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﺃﻭ ﺍﻟﺴﻤﺎﺕ؛ ﻷﻧﻨﺎ ﺳﻨﻠﺘﺰﻡ ﲟﺎ ﻭﺭﺩ ﻋﻨﻬﺎ ﰲ ﺁﻳﺎﺕ ﺍﳉﻮﻟﺔ ﺍﻷﻭﱃ ﻣﻦ
ﺍﻟﻘﺼﺔ.
ﻭﻛﺬﻟﻚ ﺳﻨﺮﺗﺐ ﺍﻟﺴﻤﺎﺕ ﻋﻠﻰ ﺣﺴﺐ ﻭﺭﻭﺩﻫﺎ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﺣﺴـﺐ
ﺃﻭﻟﻮﻳﺘﻬﺎ ،ﺃﻭ ﺃﳘﻴﺘﻬﺎ.
■ ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ :ﺍﻹﳚﺎﺑﻴﺔ:
ﻳﻘﻮﻝ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺇﻥ ﺍﻟـﺮﺳـﻞ ـ ﻋﻠﻴﻬﻢ ﺍﻟﺼـﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻗﺪ ﺟﺎﺅﻭﺍ ﺇﱃ
ﺍﻟﻘﺮﻳﺔ ،ﻭﲢﺮﻛﻮﺍ ﺇﻟﻴﻬﺎ ﻭﱂ ﻳﻘﻌﺪﻭﺍ ﰲ ﻣﻜﺎﻢ؛ ﻭﺫﻟﻚ ﻛﻤﺎ ﻧﺴﺘﺸﻌﺮ ﻣﻐـﺰﻯ ﺍﻟﻮﺻـﻒ
ﺍﻟﻘﺮﺁﱐ} :ﺇ ﹾﺫ ﺟﺎ َﺀﻫﺎ{؛ ﺃﻱ ﺇﻢ ﻗﺪ ﲢﺮﻛﻮﺍ ﻣﻨﻄﻠﻘﲔ ﺑﻌﻘﻴﺪﻢ ،ﻭﺑﺪﺅﻭﺍ ﲡﺮﺑﺘﻬﻢ ﺍﻟﺪﻋﻮﻳﺔ
ﺍﻟﺘﻐﻴﲑﻳﺔ ﺑﺎﻟﻮﺻﻮﻝ ﺇﱃ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ.
ﻭﱂ ﳛﺪﺩ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺃﻱ ﻗﺮﻳﺔ ﺗﻠﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﺍﳌﻔﺴـﺮﻳﻦ ﻗـﺪ ﺣـﺪﺩ ﺃـﺎ
)ﺃﻧﻄﺎﻛﻴﺔ( ،ﻓﺎﻟﻌﱪﺓ ﻟﻴﺴﺖ ﺑﺎﻻﺳﻢ ،ﻭﺍﻟﺒﺤﺚ ﻋﻨﻪ ﻟﻦ ﻳﻔﻴﺪ ﺗﺮﺑﻮﻳﹰﺎ.
ﻭﱂ ﻳﻘﻌﺪ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﰲ ﻣﻜﺎﻢ ﻟﻴﺄﺗﻴﻬﻢ ﺍﻟﻨﺎﺱ ،ﺑﻞ ﺣﻀﺮﻭﺍ ﺇﻟﻴﻬﻢ.
٩٨
ﻭﻷﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﻤﻴﺰﺓ ﳍﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺒﲑ ﻇﺎﻫﺮﺓ ﺍﳊﺮﻛﺔ ﺍﳌﺴﺘﻤﺮﺓ ،ﺃﻭ ﺍﳊﻴﻮﻳـﺔ
ﺍﳌﺘﺠﺪﺩﺓ ﺍﻟﱵ ﻻ ﺗﺄﺳﻦ ،ﺃﻭ )ﺍﻟﻈﺎﻫﺮﺓ ﺍﻻﺭﲢﺎﻟﻴﺔ( ﺍﻟﱵ ﺗﺸﻤﻞ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴـﺎﺓ ﻭﻛـﺬﻟﻚ
ﺍﻹﻧﺴﺎﻥ.
ﻭﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳊﻴﻮﻳﺔ ،ﻳﺴﺘﺸﻌﺮﻫﺎ ﺍﳌﺮﺀ ﰲ ﻛﻞ ﺷﻲﺀ ،ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺒﲑ.
ﻭﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﳌﺴﺘﻤﺮﺓ ﰲ ﺃﻛﱪ ﺟﺮﻡ ﻛﻮﱐ ﻧﺮﺍﻩ ،ﻭﻫﻮ
ﻼ ،ﳌﺴـﺘﻘﺮ ﻭﺎﻳـﺔ ﻻ ﺍﻟﺸﻤﺲ؛ ﻓﻬﻲ ﰲ ﺣﺮﻛﺔ ﺩﺍﺋﺒﺔ ﺳﺮﻣﺪﻳﺔ ﻻ ﺪﺃ ،ﺃﻭ ﻫﻲ ﲡﺮﻱ ﻓﻌ ﹰ
ﻚ ﺗ ﹾﻘﺪِﻳ ﺮ ﺍﹾﻟ ﻌﺰِﻳـ ِﺰ
ﺴﺘ ﹶﻘ ٍّﺮ ﱠﻟﻬﺎ ﹶﺫِﻟ
ﺠﺮِﻱ ﻟِـ ﻤ
ﺲ ﺗ
ﺸ ﻤ
ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ} :ﻭﺍﻟ
ﺍﹾﻟ ﻌﻠِﻴ ِﻢ{ ]ﻳﺲ.[٣٨ :
ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﺪﺍﺋﺒﺔ ﻟﻴﺴﺖ ﻋﺸﻮﺍﺋﻴﺔ ،ﺑﻞ ﲢﻜﻤﻬﺎ ﻗﻮﺍﻧﲔ ﺛﺎﺑﺘﺔ ،ﻭﻫﻲ ﺳﻨﻦ ﺇﳍﻴﺔ ﻻ ﺗﺘﺒﺪﻝ
ﻭﻻ ﺗﺘﻐﲑ ﺇﻻ ﺑﺈﺫﻧﻪ ـ ﺗﻌﺎﱃ ـ ﲢﺎﻓﻆ ﻋﻠﻰ ﺳﲑﻫﺎ ﰲ ﺗﻮﺍﻓﻖ ﻋﺠﻴﺐ ﻳﻨﺘﻈﻢ ﻓﻴﻪ ﻛﻞ ﺷﻲﺀ،
ﺲ ﻳﻨﺒﻐِﻲ ﹶﻟﻬﺎ ﺃﹶﻥ ﺗ ﺪ ِﺭ ﻙ ﺍﹾﻟ ﹶﻘ ﻤ ﺮ ﻭﻻ ﺍﻟﱠﻠﻴـ ﹸﻞ ﺳـﺎِﺑ ﻖ
ﺸ ﻤ
ﲟﺎ ﻓﻴﻪ ﻇﺎﻫﺮﺗﺎ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ} :ﻻ ﺍﻟ
ﺴﺒﺤﻮ ﹶﻥ{ ]ﻳﺲ.[٤٠ :
ﻚ ﻳ
ﺍﻟﻨﻬﺎ ِﺭ ﻭ ﹸﻛ ﱞﻞ ﻓِﻲ ﹶﻓﹶﻠ ٍ
ﻭﻛﺬﻟﻚ ﻟﻮ ﺗﺄﻣﻠﺖ ﺃﺻﻐﺮ ﺟﺮﻡ ﻛﻮﱐ ﻭﻫﻮ ﺍﻟﺬﺭﺓ؛ ﻟﻮﺟﺪﺕ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗـﺪ ﺃﺛﺒﺘـﻮﺍ ﺃﻥ
ﺍﳊﺮﻛﺔ ﺍﳌﺴﺘﻤﺮﺓ ﺍﻟﺪﺍﺋﺒﺔ ﳌﻜﻮﻧﺎﺎ ﻫﻲ ﺇﺣﺪﻯ ﲰﺎﺎ ﻭﳑﻴﺰﺍﺎ ﺍﻟﺜﺎﺑﺘﺔ.
ﻟﺬﺍ ﻓﺈﻥ ﺍﳌﺴﻠﻢ ﻳﺪﺭﻙ ﺃﻧﻪ ﺟﺰﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺒﲑ ﺍﻟﺴﺎﺟﺪ ﺍﳌﺴﺒﺢ ﻟﺮﺑـﻪ ﺳـﺒﺤﺎﻧﻪ،
ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﻻ ﻳﻬﺐ ﻧﻌﻤﻪ ﺍﻟﻌﻈﻴﻤﺔ ﺇﻻ ﳌﻦ ﻳﺴﻌﻰ ﰲ ﺃﺳﺒﺎﺏ ﺍﳊﺼـﻮﻝ
ﻋﻠﻴﻬﺎ؛ ﺃﻱ ﻳﺘﻌﺎﻣﻞ ﺑﻄﺒﻴﻌﺔ ﺇﳚﺎﺑﻴﺔ ﻣﻊ ﺍﻟﻨﻌﻢ ﻭﺍﳌﻘﺪﺭﺍﺕ ﺍﻟﱵ ﻭﻫﺒﻬﺎ ﻟﻪ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ.
ﺽ ﻭﺁﺗﻴﻨﺎ ﻩ ﻣِـﻦ
ﻭﺫﻟﻚ ﻛﻤﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﺫﻱ ﺍﻟﻘﺮﻧﲔ} :ﺇﻧﺎ ﻣ ﱠﻜﻨﺎ ﹶﻟ ﻪ ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﹸﻛ ِّﻞ ﺷ ﻲ ٍﺀ ﺳﺒﺒﺎ ) (٨٤ﹶﻓﹶﺄﺗﺒ ﻊ ﺳﺒﺒﺎ{ ]ﺍﻟﻜﻬﻒ.[٨٥ - ٨٤ :
ﺨﻠﹶـ ِﺔ
ﻉ ﺍﻟﻨ
ﻚ ِﺑﺠِـ ﹾﺬ ِ
ﻭﺗﺪﺑﺮ ﺳﻨﺔ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﰲ ﳎﺎﻝ ﻧﻌﻤﺔ ﺍﻟﺮﺯﻕ } :ﻭ ﻫ ِﺰّﻱ ﺇﹶﻟﻴ ِ
ﻚ ﺭ ﹶﻃﺒﺎ ﺟِﻨﻴّﺎ{ ]ﻣﺮﱘ.[٢٥ :
ﻂ ﻋﹶﻠﻴ ِﺗﺴﺎِﻗ ﹾ
٩٩
ﺇﻥ »ﺍﻟﺮﺯﻕ ﻭﺇﻥ ﻛﺎﻥ ﳏﺘﻮﻣﺎﹰ؛ ﻓﺈﻥ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻗﺪ ﻭﻛﱠﻞ ﺍﺑﻦ ﺁﺩﻡ ﺇﱃ ﺳﻌﻲ ﻣﺎ ﻓﻴـﻪ؛
ﻷﻧﻪ ﺃﻣﺮ ﻣﺮﱘ ﺰ ﺍﻟﻨﺨﻠﺔ ﻟﺘﺮﻯ ﺁﻳﺔ ،ﻭﺍﻷﻣﺮ ﺑﺘﻜﻠﻴﻒ ﻛﺴﺐ ﺍﻟﺮﺯﻕ ﺳﻨﺔ ﺍﷲ ـ ﺗﻌـﺎﱃ ـ
ﰲ ﻋﺒﺎﺩﻩ .ﻭﺇﻥ ﺫﻟﻚ ﻻ ﻳﻘﺪﺡ ﰲ ﺍﻟﺘﻮﻛﻞ« .٦١
ﺃﻣﺎ ﰲ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ؛ ﻓﺈﻥ ﺍﻷﺳﺎﺱ ﻫﻮ ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﻄﻼﻕ ﻭﺍﻻﺧﺘﻼﻁ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨـﺎﺱ؛ ﻷﻥ
ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﻗﺪ ﺭﺑﻂ ﺑﲔ ﺧﲑﻳﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﺑﲔ ﺧﺮﻭﺟﻬﺎ ﻟﻠﻨﺎﺱ ﻟﻜﻞ ﺍﻟﻨـﺎﺱ،
ﻟﺘﺘﺤﻤﻞ ﻭﺍﺟﺒﺎﺕ ﺍﻟﻘﻮﺍﻣﺔ ﻭﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺫﻟﻚ ﻟﺘﺄﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﺎﻫﻢ ﻋـﻦ ﺍﳌﻨﻜـﺮ،
ﺣﺎﻣﻠﺔ ﻋﻘﻴﺪﺎ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﳋﺎﻟﺪﺓ ﺍﻟﺴﺎﻣﻴﺔ ،ﺃﻻ ﻭﻫﻲ ﺍﻹﳝﺎﻥ ﺑـﺎﷲ ـ ﺗﺒـﺎﺭﻙ ﻭﺗﻌـﺎﱃ ـ:
ﻑ ﻭﺗﻨ ﻬ ﻮ ﹶﻥ ﻋ ِﻦ ﺍﻟﹾـﻤﻨ ﹶﻜ ِﺮ ﻭﺗ ﺆ ِﻣﻨـﻮ ﹶﻥ
ﺱ ﺗ ﹾﺄ ﻣﺮﻭ ﹶﻥ ﺑِﺎﻟﹾـ ﻤ ﻌﺮﻭ ِ
ﺖ ﻟِﻠﻨﺎ ِ
}ﻛﹸﻨﺘ ﻢ ﺧﻴ ﺮ ﹸﺃ ﻣ ٍﺔ ﺃﹸ ﺧ ِﺮ ﺟ
ﺑِﺎﻟﱠﻠ ِﻪ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١١٠ :
ﻭﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺍﻗﻊ ،ﻭﺍﳊﺮﻛﺔ ﺑﺎﳌﻨﻬﺞ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ.
ﻭﺷﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺜﲑﺓ ،ﻭﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﳛﻤﻞ ﺭﺳﺎﻟﺔ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻡ ـﺎ،
ﻭﻳﺘﺤﺮﻙ ﺎ ،ﻭﻳﺪﺭﻙ ﺗﺒﻌﺎﺎ.
ﻟﺬﺍ ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﻟﻠﺤﺒﻴﺐ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻫـﻲ ﺍﻟﻘﻴـﺎﻡ ﺑـﺎﻷﻣﺮ
ﺍﻟﻌﻈﻴﻢ ،ﻭﻫﻮ ﺍﻟﺪﻋﻮﺓ ،ﻭﺗﻄﻠﻴﻖ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺪﻋﺔ ،ﻭﺫﻟﻚ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻸﻣﺮ ﺍﻹﳍﻲ} :ﻳﺎ ﹶﺃﻳﻬـﺎ
ﻼ{ ]ﺍﳌﺰﻣﻞ.[٢ - ١ : ﺍﻟﹾـ ﻤ ﺰ ِّﻣ ﹸﻞ ) (١ﹸﻗ ِﻢ ﺍﻟﱠﻠﻴ ﹶﻞ ﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ
ﻭﻋﻨﺪﻣﺎ ﺣﻜﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺫﻟﻚ ﺍﻟﺼﺤﺐ ﺍﳌﺆﻣﻦ ،ﻭﲡﺮﺑﺘﻬﻢ ﺍﻟﺪﻋﻮﻳـﺔ ﺍﻟﺘﻐﻴﲑﻳـﺔ،
ﺕ
ﺏ ﺍﻟﺴـ ﻤﻮﺍ ِ
ﻭﺿﺢ ﺃﻢ ﻗﺪ ﲢﺮﻛﻮﺍ ﺑﻌﻘﻴﺪﻢ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ} :ﺇ ﹾﺫ ﻗﹶﺎﻣﻮﺍ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺭ
ﺽ ﻟﹶﻦ ﻧ ﺪ ﻋ ﻮ ﻣِﻦ ﺩﻭِﻧ ِﻪ ﺇﹶﻟﻬﺎ ﱠﻟ ﹶﻘ ﺪ ﹸﻗ ﹾﻠﻨﺎ ﺇﺫﹰﺍ ﺷ ﹶﻄﻄﹰﺎ{ ]ﺍﻟﻜﻬﻒ.[١٤ :
ﻭﺍ َﻷ ﺭ ِ
ﻭﻛﺬﻟﻚ ﻋﻨﺪﻣﺎ ﺑﺪﺃ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﲡﺮﺑﺘﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﻊ ﻣﻮﺳﻰ ـ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ـ
ﺍﻧﻄﻠﻖ ﺑﻪ ﻭﻣﻌﻪ ﻭﲢﺮﻛﺎ ﻋﻤﻠﻴﹰﺎ} :ﻓﹶﺎﻧ ﹶﻄﹶﻠﻘﹶﺎ ﺣﺘﻰ ﺇﺫﹶﺍ ﹶﺃﺗﻴﺎ ﹶﺃ ﻫ ﹶﻞ ﻗﹶ ﺮﻳ ٍﺔ ﺍ ﺳﺘ ﹾﻄ ﻌﻤﺎ ﹶﺃ ﻫﹶﻠﻬﺎ ﹶﻓﹶﺄﺑﻮﺍ ﺃﹶﻥ
ﺕ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﺟﺮﺍ{ﺨ ﹾﺬ ﺖ ﻻﺗ ﺾ ﹶﻓﹶﺄﻗﹶﺎ ﻣ ﻪ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻮ ِﺷﹾﺌ ﻀِّﻴﻔﹸﻮ ﻫﻤﺎ ﹶﻓ ﻮ ﺟﺪﺍ ﻓِﻴﻬﺎ ﺟِﺪﹶﺍﺭﺍ ﻳﺮِﻳ ﺪ ﺃﹶﻥ ﻳﻨ ﹶﻘ
ﻳ
]ﺍﻟﻜﻬﻒ.[٧٧ :
- ٦١ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ،ﺑﺘﺼﺮﻑ.
١٠٠
ﻭﺍﻟﺪﺍﻋﻴﺔ ﻋﻨﺪﻣﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﺟﺰﺀ ﻣﻦ ﻛﻞ ،ﻓﻬﻮ ﺃﺣﺪ ﺃﻋﻀﺎﺀ ﺫﻟﻚ ﺍﻟﺮﻛﺐ ﺍﻟﻌﻈﻴﻢ) ،ﺭﻛـﺐ
ﺍﳌﺮﲢﻠﲔ( ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺒﲑ.
ﻟﺬﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻬﻢ ﻣﻌﲎ ﻭﻣﺪﻯ ﺃﳘﻴﺔ ﺍﻟﺘﻮﺍﻓﻖ ﻭﺍﻟﺘﻨﺎﻏﻢ ﻣﻊ ﺣﺮﻛﺔ ﺍﻟﻮﺟـﻮﺩ ﺍﳌﻄﻴـﻊ
ﻭﺍﳌﺴﺒﺢ ﻟﺮﺑﻪ ،ﻭﻳﺪﺭﻙ ﺧﻄﺮ ﺍﻟﻨﺸﺎﺯ.
ﻓﺎﳌﻄﻠﻮﺏ ﻣﻨﻪ ﻟﻴﺘﻮﺍﻓﻖ ﻭﻻ ﻳﺸﺬ ﺷﺮﻃﺎﻥ:
ﺃﻭ ﹰﻻ :ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺍﻓﻖ ﻋﻘﺪﻳﹰﺎ ﺑﺄﻥ ﻳﺘﻄﻮﺭ ﻭﻳﺴﺘﺰﻳﺪ ﻭﻳﺘﺤﺮﻙ ،ﻭﻻ ﻳﻘﻒ ﺃﺳﲑﹰﺍ ﳌﺮﺣﻠﺔ ﻓﻜﺮﻳﺔ
ﻣﻌﻴﻨﺔ؛ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻓﻘﻪ ﺟﻴﺪ ﻭﻭﺍﻉ ،ﻟﻴﻮﺍﺯﻥ ﺑﲔ ﺛﻮﺍﺑﺖ ﻻ ﳛﻴﺪ ﻋﻨﻬﺎ ،ﻭﻣـﺘﻐﲑﺍﺕ
ﺗﻌﻄﻴﻪ ﺣﻘﻪ ﻣﻦ ﺍﳌﺮﻭﻧﺔ ﻭﺍﳊﺮﻛﺔ ﻭﺍﻹﺑﺪﺍﻉ.
ﺛﺎﻧﻴﹰﺎ :ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺍﻓﻖ ﻋﻤﻠﻴﹰﺎ ﻭﻳﺘﻨﺎﺳﻖ ﺟﺴﺪﻳﹰﺎ ﻭﻣﺎﺩﻳﺎﹰ ،ﺑﺎﳊﺮﻛـﺔ ﻭﺍﻟﻘﻴـﺎﻡ ﻭﺍﻻﻧﻄـﻼﻕ
ﻭﺍﻻﺧﺘﻼﻁ ﻭﺍﳋﺮﻭﺝ ﻟﻠﻨﺎﺱ ﻟﻨﺸﺮ ﺭﺳﺎﻟﺘﻪ .ﻓﻼ ﻳﻜﻮﻥ ﻣﺜﻞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟـﺬﻳﻦ ﻳـ ﺆﺛِﺮﻭﻥ
ﺍﻟﺘﺼﻮﻣﻊ ﻭﺍﻟﺘﻘﻮﻗﻊ ﻭﺍﻟﺘﺤﻮﺻﻞ ﺑﻞ ﻭﺍﻟﺘﺸﺮﻧﻖ ،ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺍﻟﻔﻜﺮﻱ ﺍﻟﻌﻘﻠﻲ ﺃﻭ ﺍﳌـﺎﺩﻱ
ﺍﳉﺴﺪﻱ .ﻭﻫﺬﺍ ﻻ ﻳﻨﻄﺒﻖ ﻓﻘﻂ ﻋﻠﻰ ﺍﻷﻓﺮﺍﺩ ،ﺑﻞ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺍﺕ ﻭﺍﳉﻤﺎﻋﺎﺕ.
ﻓﺎﳊﻴﺎﺓ ﺣﺮﻛﺔ ﺣﻴﻮﻳﺔ ﺗﺘﻤﻴﺰ ﺑﺎﻟﻈﺎﻫﺮﺓ ﺍﻻﺭﲢﺎﻟﻴﺔ.
ﻭﺍﻟﻮﺟﻮﺩ ﻣﺎ ﻓﻴﻪ ﺇﻻ ﻣﻌﺒﻮﺩ ﻳﻌﺒﺪ؛ ﻭﻻ ﻳﺘﻐﲑ ﺳﺒﺤﺎﻧﻪ ... ،ﻭﻋﺎﺑﺪ ﻳﻌﺒﺪ؛ ﻳﺘﻤﻴﺰ ﺑﺄﻧﻪ ﻣـﺘﻐﲑ
ﻭﺍﺭﲢﺎﱄ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﳉﻤﺎﻋﻴﺔ:
ﻭﻗﺪ ﺃﺧﱪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺇﺭﺳﺎﻝ ﺭﺳﻮﻟﲔ ﺍﺛﻨﲔ ﺇﱃ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ،ﰒ ﻋﺰﺯﳘـﺎ ﺑﺮﺳـﻮﻝ
ﺛﺎﻟﺚ.
ﻭﻟﻘﺪ ﻭﺭﺩ ﺃﻢ ﺃﻛﺜﺮ ﻣﻦ ﺭﺳﻮﻝ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﰲ ﺍﻟﺴﻴﺎﻕ ،ﰲ ﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ:
ﺏ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ﺇ ﹾﺫ ﺟﺎ َﺀﻫﺎ ﺍﻟﹾـ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ{ ]ﻳﺲ.[١٣ :
ﺻﺤﺎ
ﻼ ﹶﺃ
ﺏ ﹶﻟﻬﻢ ﻣﹶﺜ ﹰ
ﺿ ِﺮ
} - ١ﻭﺍ
} - ٢ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺇﻧﺎ ﺇﹶﻟﻴﻜﹸﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ{ ]ﻳﺲ.[١٤ :
} - ٣ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﻳ ﻌﹶﻠ ﻢ ﺇﻧﺎ ﺇﹶﻟﻴ ﹸﻜ ﻢ ﻟﹶـ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ{ ]ﻳﺲ.[١٦ :
ﲔ{ ]ﻳﺲ.[٢٠ : } - ٤ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﻟﹾـ ﻤ ﺮ ﺳِﻠ
١٠١
ﻭﻣﻊ ﻋﻠﻤﻨﺎ ﺑﺄﻥ ﻗﺎﻋﺪﺓ ﺍﻟﺘﻐﻴﲑﺍﺕ ﺍﳊﻀﺎﺭﻳﺔ ،ﻭﺍﻟﺘﺤﻮﻻﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺒﲔ ﺃﺎ ﺗﺒـﺪﺃ ﻣـﻦ
ﻼ ﺎ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺇﱃ
ﻋﻘﻴﺪﺓ ﻋﻈﻴﻤﺔ ﰲ ﻗﻠﺐ ﺭﺟﻞ ﻋﻈﻴﻢ ،ﰒ ﻳﺘﺤﺮﻙ ﺑﻌﻘﻴﺪﺗﻪ ﻣﻨﺘﻘ ﹰ
ﻣﺮﺣﻠﺔ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﻄﺒﻴﻖ .ﻭﻳﺒﺪﺃ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺠﻤﻴﻊ ﺍﳌﻨﻈﻢ ،ﻓﻴﺤﺮﻙ ﺍﻤﻮﻉ ﺣﻮﻟﻪ ،ﺣـﱴ
ﻳﻨﺘﻘﻞ ﺑﺎﻟﻌﻤﻞ ﻣﻦ ﺍﳊﺮﻛﺔ ﺍﻟﻔﺮﺩﻳﺔ ﺇﱃ ﺍﳊﺮﻛﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﻨﻈﻤﺔ.
ﻭﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﻨﻈﻤﺔ ،ﺃﻭ ﻫﺬﺍ ﺍﻟﺘﺤﺮﻙ ﻳﻘﻮﻡ ﻋﻠﻰ ﺩﻋﺎﻣﺘﲔ:
ﺍﻟﺪﻋﺎﻣﺔ ﺍﻷﻭﱃ :ﺍﻟﻄﻠﻴﻌﺔ ﺍﳌﺆﻣﻨﺔ ﺑﺎﻟﺮﺳﺎﻟﺔ.
ﺍﻟﺪﻋﺎﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﳌﻨﺎﺻﺮ.
ﰒ ﻳﺒﺪﺃ ﺍﻟﺼﺮﺍﻉ ،ﺃﻭ ﺍﻟﺘﺪﺍﻓﻊ ﺍﳊﻀﺎﺭﻱ ،ﺑﲔ ﺃﺻﺤﺎﺏ ﻭﲪﻠﺔ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺑﲔ ﺃﻋﺪﺍﺋﻬﺎ.
ﻭﻳﺘﺤﺪﺩ ﻣﺼﲑ ﺍﻟﺮﺳﺎﻟﺔ ،ﺃﻭ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ.
ﻭﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ـ ﻭﻷﻣﺮ ﻣﺎ ـ ﺑﺪﺃ ﺍﻟﺘﺤﺮﻙ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﺑﺮﺳﻮﻟﲔ ﻗﻴﻞ ﺇﻤﺎ ﺭﺳﻞ
ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﺭﺟﺢ ﺃﻤﺎ ﺃﺭﺳﻼ ﻣﻦ ِﻗﺒﻠـﻪ ـ ﺳـﺒﺤﺎﻧﻪ ـ ،ﰒ
ﻗﻮﺍﳘﺎ ﺍﳊﻖ ـ ﺟﻞ ﻭﻋﻼ ـ ﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ.
»ﻓﻬﻲ ﻗﺮﻳﺔ ﺃﺭﺳﻞ ﺍﷲ ﺇﻟﻴﻬﺎ ﺭﺳﻮﻟﲔ ،ﻛﻤﺎ ﺃﺭﺳﻞ ﻣﻮﺳﻰ ﻭﺃﺧﺎﻩ ﻫﺎﺭﻭﻥ ـ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ
ـ ﺇﱃ ﻓﺮﻋﻮﻥ ﻭﻣﻠﺌﻪ ،ﻓﻜﺬﻤﺎ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ،ﻓﻌﺰﺯﳘﺎ ﺍﷲ ﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ ﻳﺆﻛـﺪ ﺃﻧـﻪ
ﻭﺃﻤﺎ ﺭﺳﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺗﻘﺪﻡ ﺛﻼﺛﺘﻬﻢ ﺑﺪﻋﻮﺍﻫﻢ ﻭﺩﻋﻮﻢ ﻣﻦ ﺟﺪﻳﺪ} :ﹶﻓﻘﹶـﺎﻟﹸﻮﺍ ﺇﻧـﺎ
ﺇﹶﻟﻴﻜﹸﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ{ ]ﻳﺲ.٦٢ «[١٤ :
»ﻭﻟﻌﻞ ﻫﺬﺍ ﻫـﻮ ﺍﻟﺮﺍﺟـﺢ؛ ﻷﻧﻪ ﻫـﻮ ﺍﳌﺘﻔﻖ ﻣﻊ ﻇﺎﻫـﺮ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ« .٦٣
ﻭﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺬﻱ ﳒﺪ ﻓﻴﻪ ﺃﻥ ﺍﻟﺘﺤﻮﻝ ﻭﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ﻗﺪ ﺑﺪﺃ ﲝﺮﻛـﺔ
ﺃﻛﺜﺮ ﻣﻦ ﻓﺮﺩ؛ ﻓﻠﻘﺪ ﻭﺿﺤﺘﻪ ﺍﻵﻳﺎﺕ ﺃﻧﻪ ﻛﺎﻥ ﻟﻠﺘﻌﻀﻴﺪ ﻭﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﺼـﺪﻳﻖ ،ﻭﺍﻟﺘﻘﻮﻳـﺔ
ﻭﺍﻹﻋﺰﺍﺯ.
ﺚ{ ]ﻳﺲ.[١٤ : ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ} :ﹶﻓ ﻌ ﺰ ﺯﻧﺎ ِﺑﺜﹶﺎِﻟ ٍ
- ٦٢ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ،ﺳﻴﺪ ﻗﻄﺐ.٢٩٦١ / ٢٣ ،
- ٦٣ﻣﻊ ﻗﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﺪﻛﺘﻮﺭ ﺻﻼﺡ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﳋﺎﻟﺪﻱ ،ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻘﻠﻢ ،ﺩﻣﺸﻖ.٢٣٨ / ٣ ،
١٠٢
ﺼ ﺢ ِﻣِﻨّﻲ ِﻟﺴﺎﻧﺎ ﹶﻓﹶﺄ ﺭ ِﺳ ﹾﻠ ﻪ ﻣ ِﻌ ﻲ
ﻭﰲ ﻗﺼﺔ ﻣﻮﺳﻰ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ } :ﻭﹶﺃﺧِﻲ ﻫﺮﻭﻥﹸ ﻫ ﻮ ﹶﺃ ﹾﻓ
ﺠ ﻌ ﹸﻞ ﹶﻟ ﹸﻜﻤـﺎ
ﻚ ﻭﻧ
ﻀ ﺪ ﻙ ِﺑﹶﺄﺧِﻴ
ﺸ ﺪ ﻋ
ﻑ ﺃﹶﻥ ﻳ ﹶﻜ ِّﺬﺑﻮ ِﻥ ) (٣٤ﻗﹶﺎ ﹶﻝ ﺳﻨ
ﺼ ِّﺪﹸﻗﻨِﻲ ﺇِﻧّﻲ ﹶﺃﺧﺎ
ِﺭ ﺩﺀًﺍ ﻳ
ﺼﻠﹸﻮ ﹶﻥ ﺇﹶﻟﻴ ﹸﻜﻤﺎ ﺑِﺂﻳﺎِﺗﻨﺎ ﺃﹶﻧﺘﻤﺎ ﻭ ﻣ ِﻦ ﺍﺗﺒ ﻌ ﹸﻜﻤﺎ ﺍﹾﻟﻐﺎِﻟﺒﻮ ﹶﻥ{ ]ﺍﻟﻘﺼﺺ.[٣٥ - ٣٤ :ﺳ ﹾﻠﻄﹶﺎﻧﺎ ﻓﹶﻼ ﻳ ِ
ﻭﻫﺬﻩ ﺍﻟﺴﻤﺔ ﻫﻲ ﻣﺮﺗﻜﺰ ﻳﺆﻛﺪ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺸﺮﻁ ﺍﻟﻜﻤﻲ ﳉﻴﻞ ﺍﻟﺘﻐﻴﲑ ﺍﳌﻨﺸﻮﺩ؛ ﺃﻱ ﻻ ﺑﺪ
ﻣﻦ ﺣﺮﻛﺔ ﲨﺎﻋﻴﺔ ﻣﻨﻈﻤﺔ ﺗﻘﻮﻡ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ.
ﺼﺤﺎﺑ ِﺔ ﹶﺃ ﺭﺑ ﻌ ﹲﺔ ﻭ ﺧﻴ ﺮ ﺍﻟﺴـﺮﺍﻳﺎ ﹶﺃ ﺭﺑ ﻌﻤِﺎﺋﹶـ ٍﺔ
ﻭﺗﺪﺑﺮ ﻗﻮﻟﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺧﻴ ﺮ ﺍﻟ
ﺸ ﺮ ﹶﺃﹾﻟﻔﹰﺎ ِﻣ ﻦ ِﻗﱠﻠ ٍﺔ «.٦٤. ﺐ ﺍﹾﺛﻨﺎ ﻋ
ﻑ ﻭﹶﻟ ﻦ ﻳ ﻐﹶﻠ
ﺵ ﹶﺃ ﺭﺑ ﻌ ﹸﺔ ﺁ ﹶﻻ ٍ
ﺠﻴﻮ ِ
ﻭ ﺧﻴ ﺮ ﺍﹾﻟ
ﻭﺍﻟﻌﻤﻞ ﺍﳉﻤﺎﻋﻲ ﻭﺻﻴﺘﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﳌﻦ ﺃﺭﺍﺩ ﺍﻟﻨﺠﺎﺓ ،ﻓ ﻌ ﻦ ﻣ ﻌﺪﺍ ﹶﻥ ﺑ ِﻦ ﹶﺃﺑِـﻲ
ﺺ، ﻚ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻗ ﺮﻳ ﹲﺔ ﺩﻭ ﹶﻥ ِﺣﻤـ ٍ ﺴ ﹶﻜﻨ ﻱ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺍﻟ ﺪ ﺭﺩﺍ ِﺀ :ﹶﺃﻳ ﻦ ﻣ ﺤ ﹶﺔ ﺍﹾﻟﻴ ﻌ ﻤ ِﺮ
ﹶﻃ ﹾﻠ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﹸﻮ ﹸﻝ :ﻣﺎ ِﻣ ﻦ ﺛﹶﻼﹶﺛ ِﺔ ﻧ ﹶﻔ ٍﺮ ﻓِـﻲ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺍﻟ ﺪ ﺭﺩﺍ ِﺀ ﺳ ِﻤ ﻌ
ﺠﻤﺎﻋـ ِﺔ ، ﻚ ﺑِﺎﹾﻟ
ﺸﻴﻄﹶﺎ ﹸﻥ ،ﹶﻓ ﻌﹶﻠﻴـ
ﺤ ﻮ ﹶﺫ ﻋﹶﻠﻴﻬِ ﻢ ﺍﻟ
ﹶﻗ ﺮﻳ ٍﺔ ﻭﻻ ﺑ ﺪ ٍﻭ ﹶﻻ ﺗﻘﹶﺎ ﻡ ﻓِﻴ ِﻬ ﻢ ﺍﻟﺼﻼ ﹸﺓ ِﺇ ﱠﻻ ﺍ ﺳﺘ
ﺻﻴ ﹶﺔ ".٦٥
ﺐ ِﻣ ﻦ ﺍﹾﻟ ﻐﻨ ِﻢ ﺍﹾﻟﻘﹶﺎ ِ
ﹶﻓِﺈﻧﻤﺎ ﻳ ﹾﺄ ﹸﻛ ﹸﻞ ﺍﻟ ﱢﺬﹾﺋ
ﺏ
ﺨﻄﱠﺎ ِ ﻭﺍﻟﻌﻤﻞ ﺍﳉﻤﺎﻋﻲ ﻃﺮﻳﻖ ﺇﱃ ﺍﳉﻨﺔ ،ﻓ ﻌ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﺳ ﻤ ﺮ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﺧ ﹶﻄﺒﻨﺎ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ ﻣﻘﹶﺎﻣِﻲ ﻓِﻴ ﹸﻜ ﻢ ﺍﹾﻟﻴ ﻮ ﻡ ،ﹶﻓﻘﹶﺎ ﹶﻝ :
ﷲ ﺑِﺎﹾﻟﺠﺎِﺑﻴ ِﺔ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻗﹶﺎﻡ ﻓِﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺸ ﻬ ﺪ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻋﻠﹶﻰﺏ ﺣﺘﻰ ﻳ ﺻﺤﺎﺑِﻲ ،ﹸﺛ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻠﹸﻮﻧ ﻬ ﻢ ،ﹸﺛ ﻢ ﻳ ﹾﻔﺸﻮ ﺍﹾﻟﻜﹶ ِﺬ ﺴﻨﻮﺍ ِﺇﻟﹶﻰ ﹶﺃ ﹶﺃ ﹶﻻ ﹶﺃ ﺣ ِ
ﺤﺒﻮﺣـ ﹶﺔ ﺴﹶﺄﹸﻟﻬﺎ ،ﻓﹶ ﻤ ﻦ ﹶﺃﺭﺍ ﺩ ِﻣﻨ ﹸﻜ ﻢ ﺑ
ﲔ ﹶﻻ ﻳ ﻒ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻋﻠﹶﻰ ﺍﹾﻟﻴ ِﻤ ِ
ﺤِﻠ ﺴﹶﺄﹸﻟﻬﺎ ،ﻭﻳ
ﺸ ﻬﺎ ﺩ ِﺓ ﹶﻻ ﻳ
ﺍﻟ
ﺨﻠﹶـ ﻮ ﱠﻥ
ﺸﻴﻄﹶﺎ ﹶﻥ ﻣ ﻊ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ ،ﻭ ﻫ ﻮ ِﻣ ﻦ ﺍ ِﻻﹾﺛﻨﻴ ِﻦ ﹶﺃﺑ ﻌ ﺪ ،ﻭ ﹶﻻ ﻳ
ﺠﻤﺎ ﻋ ﹶﺔ ،ﹶﻓﺈِ ﱠﻥ ﺍﻟ
ﺠﻨ ِﺔ ﹶﻓ ﹾﻠﻴ ﹾﻠ ﺰ ِﻡ ﺍﹾﻟ
ﺍﹾﻟ
ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﺑِﺎ ﻣ ﺮﹶﺃ ٍﺓ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﺸﻴﻄﹶﺎ ﹶﻥ ﺛﹶﺎِﻟﹸﺜ ﻬﻤﺎ ،ﻭ ﻣ ﻦ ﺳﺎ َﺀﺗ ﻪ ﺳﻴﹶﺌﺘ ﻪ ،ﻭﺳـ ﺮﺗ ﻪ ﺣﺴـﻨﺘ ﻪ ﹶﻓﻬـ ﻮ
٦٦
ﻣ ﺆ ِﻣ ﻦ".
ﻭﻟﻠﺠﻤﺎﻋﺔ ﺑﺮﻛﺔ ،ﻳﻨﺎﳍﺎ ﺣﱴ ﻣﻦ ﻛﺎﻥ ﰲ ﻧﻴﺘﻪ ﺩﺧﻦ؛ ﻓ ﻌ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﻕ ،ﻳ ﹾﻠﺘ ِﻤﺴﻮ ﹶﻥ ﹶﺃ ﻫ ﹶﻞ ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ
ﻼِﺋ ﹶﻜ ﹰﺔ ﻳﻄﹸﻮﻓﹸﻮ ﹶﻥ ﻓِﻰ ﺍﻟ ﱡﻄ ﺮ ِ
-ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ِ » -ﺇ ﱠﻥ ِﻟﱠﻠ ِﻪ ﻣ ﹶ
- ٦٤ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ -ﺍﳌﻜﱰ ( ٢٦١٣) -ﺻﺤﻴﺢ
- ٦٥ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ) (٧٦٥ﺻﺤﻴﺢ
- ٦٦ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٤٥٧٦) (٤٣٧ / ١٠) -ﺻﺤﻴﺢ
١٠٣
ﺤِﺘ ِﻬ ﻢ
ﺤﻔﱡﻮﻧ ﻬ ﻢ ِﺑﹶﺄ ﺟِﻨ
،ﹶﻓِﺈﺫﹶﺍ ﻭ ﺟﺪﻭﺍ ﹶﻗ ﻮﻣﺎ ﻳ ﹾﺬ ﹸﻛﺮﻭ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﺗﻨﺎ ﺩﻭﺍ ﻫﹸﻠﻤﻮﺍ ِﺇﻟﹶﻰ ﺣﺎ ﺟِﺘ ﹸﻜ ﻢ .ﻗﹶﺎ ﹶﻝ ﹶﻓﻴ
ﺴﹶﺄﹸﻟ ﻬ ﻢ ﺭﺑ ﻬ ﻢ ﻭ ﻫ ﻮ ﹶﺃ ﻋﹶﻠ ﻢ ِﻣﻨ ﻬ ﻢ ﻣﺎ ﻳﻘﹸﻮ ﹸﻝ ِﻋﺒﺎﺩِﻯ ﻗﹶﺎﻟﹸﻮﺍ ﻳﻘﹸﻮﻟﹸـﻮ ﹶﻥ
ﺴﻤﺎ ِﺀ ﺍﻟ ﺪﻧﻴﺎ .ﻗﹶﺎ ﹶﻝ ﹶﻓﻴ
ِﺇﻟﹶﻰ ﺍﻟ
ﻚ. ﺠﺪﻭﻧ ﻚ ﻭﻳ ﻤ ﺤ ﻤﺪﻭﻧ
ﻚ ،ﻭﻳ ﻚ ،ﻭﻳ ﹶﻜﺒﺮﻭﻧ ﺴﺒﺤﻮﻧ ﻳ
ﻒ ﹶﻟ ﻮ ﺭﹶﺃ ﻭﻧِﻰ ﻗﹶﺎ ﹶﻝ
ﻗﹶﺎ ﹶﻝ ﹶﻓﻴﻘﹸﻮ ﹸﻝ ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻧِﻰ ﻗﹶﺎ ﹶﻝ ﹶﻓﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺭﹶﺃ ﻭ ﻙ .ﻗﹶﺎ ﹶﻝ ﹶﻓﻴﻘﹸﻮ ﹸﻝ ﻭ ﹶﻛﻴ
ﺴﺒِﻴﺤﺎ .ﻗﹶﺎ ﹶﻝ ﻚ ﺗ ﻚ ﺗ ﻤﺠِﻴﺪﺍ ،ﻭﹶﺃ ﹾﻛﹶﺜ ﺮ ﹶﻟ ﻚ ِﻋﺒﺎ ﺩ ﹰﺓ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟ ﻮ ﺭﹶﺃ ﻭ ﻙ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ﹶﻟ
ﺠﻨ ﹶﺔ .ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮ ﹸﻝ ﻭ ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻫﺎ ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ﻳﺎ ﻚ ﺍﹾﻟ ﺴﹶﺄﻟﹸﻮﻧ
ﺴﹶﺄﻟﹸﻮﻧِﻰ ﻗﹶﺎ ﹶﻝ ﻳ
ﻳﻘﹸﻮ ﹸﻝ ﹶﻓﻤﺎ ﻳ
ﻒ ﹶﻟ ﻮ ﹶﺃﻧ ﻬ ﻢ ﺭﹶﺃ ﻭﻫﺎ ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟ ﻮ ﹶﺃﻧ ﻬ ﻢ ﺭﹶﺃ ﻭﻫﺎ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ
ﺏ ﻣﺎ ﺭﹶﺃ ﻭﻫﺎ .ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮ ﹸﻝ ﹶﻓ ﹶﻜﻴ ﺭ
ﻋﹶﻠﻴﻬﺎ ِﺣ ﺮﺻﺎ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟﻬﺎ ﹶﻃﹶﻠﺒﺎ ،ﻭﹶﺃ ﻋ ﹶﻈ ﻢ ﻓِﻴﻬﺎ ﺭ ﹾﻏﺒ ﹰﺔ .ﻗﹶﺎ ﹶﻝ ﹶﻓ ِﻤ ﻢ ﻳﺘ ﻌ ﻮﺫﹸﻭ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﻣ ﻦ
ﻒ ﻟﹶـ ﻮ ﺍﻟﻨﺎ ِﺭ .ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮ ﹸﻝ ﻭ ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻫﺎ ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺭﹶﺃ ﻭﻫﺎ .ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮ ﹸﻝ ﹶﻓ ﹶﻜﻴـ
ﺭﹶﺃ ﻭﻫﺎ ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟ ﻮ ﺭﹶﺃ ﻭﻫﺎ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ِﻣﻨﻬﺎ ِﻓﺮﺍﺭﺍ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟﻬﺎ ﻣﺨﺎﹶﻓ ﹰﺔ .ﻗﹶـﺎ ﹶﻝ ﹶﻓﻴﻘﹸـﻮ ﹸﻝ
ﺲ ِﻣﻨ ﻬ ﻢ ِﺇﻧﻤﺎ
ﻼ ﹲﻥ ﹶﻟﻴ
ﻼِﺋ ﹶﻜ ِﺔ ﻓِﻴ ِﻬ ﻢ ﹸﻓ ﹶ
ﻚ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹶ
ﺕ ﹶﻟ ﻬ ﻢ .ﻗﹶﺎ ﹶﻝ ﻳﻘﹸﻮ ﹸﻝ ﻣﹶﻠ
ﹶﻓﹸﺄ ﺷ ِﻬ ﺪ ﹸﻛ ﻢ ﹶﺃﻧﻰ ﹶﻗ ﺪ ﹶﻏ ﹶﻔ ﺮ
ﺴ ﻬ ﻢ «.. ٦٧
ﺸﻘﹶﻰ ِﺑ ِﻬ ﻢ ﺟﻠِﻴ
ﺠﹶﻠﺴﺎ ُﺀ ﹶﻻ ﻳ
ﺟﺎ َﺀ ِﻟﺤﺎ ﺟ ٍﺔ .ﻗﹶﺎ ﹶﻝ ﻫ ﻢ ﺍﹾﻟ
ﻭﺗﺪﺑﺮ ﻛﻴﻒ ﻧﺎﻝ ﻛﻠﺐ ﺃﻫﻞ ﺍﻟﻜﻬﻒ ﺑﺮﻛﺔ ﺍﻟﺼﺤﺒﺔ ﺍﻟﺼﺎﳊﺔ؛ ﻷﻥ »ﻣﻦ ﺃﺣﺐ ﺃﻫﻞ ﺍﳋﲑ
ﻧﺎﻝ ﻣﻦ ﺑﺮﻛﺘﻬﻢ ،ﻛﻠﺐ ﺃﺣﺐ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺻﺤﺒﻬﻢ ﻓﺬﻛﺮﻩ ﺍﷲ ﰲ ﳏﻜﻢ ﺗﱰﻳﻠﻪ« .٦٨
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺮﺑﺎﻧﻴﺔ:
ﰒ ﻳﻮﺿﺢ ﺍﻟﺴﻴﺎﻕ ﺍﳌﺼﺪﺭ ﺃﻭ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﱵ ﺑﺪﺃﺕ ﻣﻨﻬﺎ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ.
ﻭﺫﻟﻚ ﻛﻤﺎ ﺟﺎﺀ ﻗﻮﻟﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﰲ ﻭﺻﻒ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﺸﻴﺌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ
ﰲ ﺗﻠﻚ ﺍﻟﻌﻤﻠﻴﺔ} :ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ{ ]ﻳﺲ.[١٤ :
ﻭﺃﻳﻀﹰﺎ ﰲ ﻭﺻﻔﻬﻢ ﻷﻧﻔﺴﻬﻢ ،ﻭﻓﻬﻤﻬﻢ ﻟﻄﺒﻴﻌﺘﻬﻢ} :ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﻳ ﻌﹶﻠ ﻢ ﺇﻧﺎ ﺇﹶﻟﻴ ﹸﻜ ﻢ ﻟﹶـ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ
{ ]ﻳﺲ.[١٦ :
ﺇﺫﻥ ﻓﻬﻲ ﻃﻠﻴﻌﺔ ﺭﺑﺎﻧﻴﺔ ﻣﺮﺳﻠﺔ ﻣﻦ ﻗﺒﻠﻪ ﺳﺒﺤﺎﻧﻪ.ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﻭﻫﻲ ﺍﻹﳝـﺎﻥ
ﺑﺎﷲ.
- ٦٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٦٤٠٨) -
- ٦٨ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ،٤٧ / ٦ ،ﻧﻘ ﹰ
ﻼ ﻋﻦ :ﻣﺴﺎﻓﺮ ﰲ ﻗﻄﺎﺭ ﺍﻟﺪﻋﻮﺓ ،ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﺩﻝ ﺍﻟﺸﻮﻳﺦ.٣٤٧ ،
١٠٤
ﻭﺗﺘﺤﺮﻙ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﳌﺸﻴﺌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓﺘﻘﻮﻡ ﺑﺄﻋﻈﻢ ﻭﻇﻴﻔﺔ ،ﺃﻻ ﻭﻫﻲ ﺍﻟـﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋـﺰ
ﻭﺟﻞ.
ﺗﺆﻣﻦ ﺑﺄﺎ ﺗﺘﺤﺮﻙ ﰲ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻟﺘﺤﻘﻴﻖ ﻗﺪﺭ ﺍﷲ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ.
ﺃﻱ ﺃﻢ ﳎﺮﺩ ﺳﺘﺎﺭ ﻟﻘﺪﺭ ﺍﷲ ،ﻳﻨﻔﺬ ﻢ ﻭﻋﻠﻴﻬﻢ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺳﻨﻨﻪ ﺍﻹﳍﻴـﺔ ﺍﻟﻜﻮﻧﻴـﺔ
ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
ﻭﻛﻤﺎ ﻋﻠﻤﻨﺎ ﺃﻥ ﻗﺎﻋﺪﺓ ﺍﻟﺘﻐﻴﲑﺍﺕ ﺍﳊﻀﺎﺭﻳﺔ ،ﻭﺍﻟﺘﺤﻮﻻﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ؛ ﺗﺒﲔ ﺃﺎ ﺗﺒﺪﺃ ﻣـﻦ
ﺭﺳﺎﻟﺔ ﻋﻈﻴﻤﺔ ،ﰲ ﻗﻠﺐ ﺭﺟﻞ ﻋﻈﻴﻢ.
ﺇﺫﻥ ﻓﺎﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﳌﻨﻄﻠﻖ ﺍﻷﻭﻝ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﻨﻬﻮﺽ ﺍﳊﻀـﺎﺭﻱ.ﻭﺳـﻠﻮﻙ ﺃﻱ ﻓـﺮﺩ ،ﺃﻭ
ﲨﺎﻋﺔ ،ﺃﻭ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﻔﻜﺮﺓ ﺍﻟﱵ ﲢﺮﻛﻬﻢ،ﻭﻃﺒﻴﻌﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻫـﻲ
ﺍﻟﱵ ﲢﺪﺩ ﻃﺒﻴﻌﺔ ﺍﻟﺴﻠﻮﻙ ،ﺇﻣﺎ ﺣﺴﻨﹰﺎ ﺃﻭ ﺳﻮﺀﹰﺍ.
ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻱ ﻳﺘﺮﺟﻢ ﻃﺒﻴﻌﺔ ﺍﻟﻔﻜﺮﺓ ﺍﶈﺮﻛﺔ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺀ ﻭﺍﳌﺼﲑ ﰲ ﺍﻟﺪﻧﻴﺎ
ﻭﺍﻵﺧﺮﺓ.
ﺇﺫﻥ ﻓﻤﺠﺎﻝ ﺗﻘﻴﻴﻢ ﺃﻱ ﻓﺮﺩ ،ﺃﻭ ﲨﺎﻋﺔ ﺃﻭ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ،ﻭﻛﺬﻟﻚ ﺃﻱ ﻣﺸﺮﻭﻉ ﺣﻀﺎﺭﻱ،
ﻳﻜﻮﻥ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﻌﻘﺪﻳﺔ ،ﺃﻭ ﺍﳌﻨﻄﻠﻖ ﺍﻟﻌﻘﺪﻱ؛ ﻷﻥ ﺍﳌﻨﻄﻠﻖ ﺍﻟﻌﻘﺪﻱ ﻫﻮ ﺍﳉﺎﻧـﺐ
ﺍﻟﻨﻈﺮﻱ ﺍﻟﺬﻱ ﳛﺪﺩ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻟﻠﻤﻨﻄﻠﻖ ﺍﻟﻌﻘﺪﻱ ،ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻌﻤﻠﻲ
ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﲏ ﻋﻠﻴﻪ ﺍﳌﺼﲑ ﻭﺍﳉﺰﺍﺀ.
ﻭﻟﺬﻟﻚ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﻭﻧﺆﻛﺪ ﻋﻠﻰ ﻣﺪﻯ ﲰﻮ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺒﺸﺮﻱ ،ﻭﻛﺬﻟﻚ ﻣﺪﻯ ﺭﻗـﻲ
ﺃﻱ ﻣﺸﺮﻭﻉ ﺣﻀﺎﺭﻱ ﻳﻨﻄﻠﻖ ﻣﻦ ﻓﻜﺮﺓ ﺭﺑﺎﻧﻴﺔ ،ﺃﻱ ﻗﺎﻋﺪﺓ ﺇﳝﺎﻧﻴﺔ ﺗﻨﺒﺜﻖ ﻣﻦ ﻣﻨﻬﺞ ﺇﳍﻲ ،ﻣﻦ
ﺭﺏ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻨﺎﺱ؛ ﻟﺬﺍ ﻓﺈﻥ ﻣﻦ ﺃﻋﻈﻢ ﲰﺎﺕ ﺍﻟﻄﻠﻴﻌﺔ ﺍﻟﺮﺍﺋﺪﺓ ﺍﳌﻨﻔﺬﺓ ﻫﻲ ﺍﻟﺮﺑﺎﻧﻴﺔ.
ﻭﺍﻟﺮﺑﺎﻧﻴﺔ ﻧﻌﲏ ﺎ ﺃﺭﻛﺎﻧﹰﺎ ﺛﻼﺛﺔ:
- ١ﺭﺑﺎﻧﻴﺔ ﺍﻟﺮﺳﺎﻟﺔ :ﺃﻱ ﺃﻥ ﺍﳌﻨﻄﻠﻖ ﺍﻟﻌﻘﺪﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﷲ.
- ٢ﺭﺑﺎﻧﻴﺔ ﺍﻟﻮﺳﺎﺋﻞ :ﺃﻱ ﺭﺑﺎﻧﻴﺔ ﻭﲰﻮ ﺍﻟﺴﻠﻮﻙ.
- ٣ﺭﺑﺎﻧﻴﺔ ﺍﻟﻐﺎﻳﺔ :ﺃﻱ ﺃﻥ ﻳﻜﻮﻥ ﺍﳍﺪﻑ ﺍﻟﻨﻬﺎﺋﻲ ﻫﻮ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﻟﺮﺏ ﺍﻟﻨﺎﺱ ،ﻟﻠﻔﻮﺯ ﲜﻨﺔ
ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻋﺪﺕ ﻟﻠﻤﺘﻘﲔ.
١٠٥
■ ﺍﻟﺴﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﺍﳉﺪﻳﺔ ﰲ ﺍﻟﺘﻨﻔﻴﺬ:
ﻭﻟﻘﺪ ﺟﺎﺀ ﰲ ﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ ﻗﺪ ﺑﺪﺃﺕ ﺑﺮﺳﻮﻟﲔ} :ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﺇﹶﻟﻴ ِﻬ ﻢ ﺍﹾﺛﻨﻴ ِﻦ{
]ﻳﺲ.[١٤ :
ﻓﺎﻟﺮﺳﻮﻝ ﺍﻟﺜﺎﱐ ﻳﻘﻮﻱ ﻭﻳﻌﻀﺪ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻭﻝ .ﰒ ﻗﻮﻯ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻫﺬﻳﻦ ﺍﻟﺮﺳـﻮﻟﲔ
ﺚ{ .ﻭﺗﻘـﺪﻣﻮﺍﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ ،ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﻛﺬﺏ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺮﺳﻮﻟﲔ} :ﹶﻓ ﻌ ﺰ ﺯﻧﺎ ِﺑﺜﹶﺎِﻟ ٍ
ﺛﻼﺛﺘﻬﻢ ﺑﺪﻋﻮﺍﻫﻢ ﻭﺩﻋﻮﻢ ﻣﻦ ﺟﺪﻳﺪ} :ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺇﻧﺎ ﺇﹶﻟﻴﻜﹸﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ{ ]ﻳﺲ.[١٤ :ﻓﻤـﺎ
ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺇﻻ ﺃﻥ ﺷﻜﻜﻮﺍ ﰲ ﺻﺪﻗﻬﻢ ،ﻭﰲ ﺻﺪﻕ ﻃﺒﻴﻌﺘﻬﻢ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﰲ
ﺸ ﺮ ِّﻣﹾﺜﹸﻠﻨﺎ ﻭﻣﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﻣِﻦ ﺷـ ﻲ ٍﺀ ﺇ ﹾﻥ ﺃﹶﻧـﺘ ﻢ ﺇ ﱠﻻ
ﺻﺪﻕ ﻓﻜﺮﻢ} :ﻗﹶﺎﻟﹸﻮﺍ ﻣﺎ ﺃﹶﻧﺘ ﻢ ﺇ ﱠﻻ ﺑ
ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ{ ]ﻳﺲ.[١٥ :ﻓﺄﻋﻠﻦ ﺍﻟﺮﺳﻞ ﺻﺪﻕ ﻣﺮﺟﻌﻴﺘﻬﻢ ﺍﻟﺮﺑﺎﻧﻴﺔ؛ ﻓﻬﻢ ﺭﺳـﻞ ﺍﷲ ﺟـﻞ
ﻭﻋﻼ ،ﻭﺑﻴﻨﻮﺍ ﺻﺪﻕ ﻓﻘﻬﻬﻢ ﻟﺪﻭﺭﻫﻢ ،ﻭﻫﻮ ﺍﻟﺒﻼﻍ} :ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨـﺎ ﻳ ﻌﻠﹶـ ﻢ ﺇﻧـﺎ ﺇﻟﹶـﻴ ﹸﻜ ﻢ
ﲔ{ ]ﻳﺲ.[١٧ - ١٦ :ﻓﺘﺸـﺎﺀﻡ ﺃﻫـﻞ ﻍ ﺍﻟﹾـ ﻤِﺒ ﻟﹶـ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ) (١٦ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ﺇ ﱠﻻ ﺍﹾﻟﺒﻼ ﹸ
ﺍﻟﻘﺮﻳﺔ ﻣﻨﻬﻢ ﻭﺗﻮﻗﻌﻮﺍ ﻣﻨﻬﻢ ﺍﻟﺸﺮ} :ﻗﹶﺎﻟﹸﻮﺍ ﺇﻧﺎ ﺗ ﹶﻄﻴ ﺮﻧﺎ ِﺑ ﹸﻜ ﻢ{ ]ﻳـﺲ.[١٨ :ﰒ ﻫـﺪﺩﻭﻫﻢ:
ﺏ ﹶﺃﻟِﻴ ﻢ{.ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺮﺳﻞ ﺍﻟﻜـﺮﺍﻡ ﺇﻻ ﺴﻨﻜﹸﻢ ِّﻣﻨﺎ ﻋﺬﹶﺍ }ﹶﻟﺌِﻦ ﱠﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ﻭﹶﻟﻴ ﻤ
ﺴ ِﺮﻓﹸﻮ ﹶﻥ { ]ﻳﺲ:
ﺃﻥ ﺭﺩﻭﺍ ﻋﻠﻴﻬﻢ ﺑﺜﻘﺔ} :ﻗﹶﺎﻟﹸﻮﺍ ﻃﹶﺎِﺋ ﺮﻛﹸﻢ ﻣ ﻌ ﹸﻜ ﻢ ﹶﺃﺋِﻦ ﺫﹸ ِّﻛ ﺮﺗﻢ ﺑ ﹾﻞ ﺃﹶﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
.[١٩
ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻧﺴﺘﺸﻌﺮ ﲰﺔ ﻣﻬﻤﺔ ﺟﺪﹰﺍ ﺗﺘﺼﻒ ﺎ ﺍﻟﻄﻠﻴﻌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﺃﻻ ﻭﻫﻲ ﺍﻹﺻـﺮﺍﺭ
ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻷﻣﺮ ﺍﳌﻮﻛﻮﻝ ،ﻭﺍﳉﺪﻳﺔ ﰲ ﲢﻘﻴﻖ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﳌﻬﻤﺔ.
ﻭﻫﺬﻩ ﺍﳉﺪﻳﺔ ﻧﻠﻤﺴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺗﺪﺑﺮ ﺟﺎﻧﺒﲔ ﺃﻭ ﺃﻣﺮﻳﻦ:
ﺍﻷﻣﺮ ﺍﻷﻭﻝ :ﺩﻭﺭ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﰲ ﺟﺪﻳﺔ ﺇﲤﺎﻡ ﺍﳌﻬﻤﺔ ،ﻣﻦ ﺣﻴﺚ ﺇﺭﺳـﺎﻝ ﺭﺳـﻮﻟﲔ ،ﰒ
ﺗﻘﻮﻳﺘﻬﻤﺎ ﺑﺮﺳﻮﻝ ﺛﺎﻟﺚ.
ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ :ﻧﺴﺘﺸﻌﺮﻫﺎ ﻣﻦ ﺧﻼﻝ ﺩﻭﺭ ﻭﺳﻠﻮﻙ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ،ﻭﺟﺪﻳﺔ ﺃﺧﺬﻫﻢ ﲟﻬـﻤﺔ
ﺍﻟﺪﻋـﻮﺓ ﺇﱃ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﺭﻏﻢ ﻛﻞ ﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﱵ ﻭﺍﺟﻬﺘﻬﻢ ،ﻓﻜﻠﻤﺎ ﻇﻬﺮﺕ ﻋﻘﺒﺔ،
ﻣﺜﻞ ﺍﻟﺘﻜﺬﻳﺐ ،ﺃﻭ ﺍﻟﺘﺸﻜﻴﻚ ،ﺃﻭ ﺍﻟﺘﻬﺪﻳﺪ ﻭﻟﻮ ﺑﺎﻟﻘﺘﻞ ،ﳒﺪ ﺃﻥ ﻫﻨﺎﻙ ﺣﻠﻮ ﹰﻻ ﻭﺭﺩﻭﺩﹰﺍ ﻣﻘﻨﻌﺔ
ﻭﻣﻔﺤﻤﺔ ﺗﺒﲔ ﻣﺪﻯ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺇﳒﺎﺯ ﺍﳌﻬﻤﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺸﺮﻳﻔﺔ.
١٠٦
ﻭﻫﺬﺍ ﺍﻟﺘﻌﺎﺿﺪ ﺑﲔ ﺍﻟﺪﻭﺭ ﺍﻹﳍﻲ ﻭﺍﻟﺪﻭﺭ ﺍﻟﺒﺸﺮﻱ ،ﰲ ﲢﻘﻴﻖ ﺃﻱ ﻋﻤﻞ ،ﻳﻜﻮﻥ ﻋﻠﻰ ﺃﺳﺎﺱ
ﻗﺎﻋﺪﺓ ﺍﳉﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ ،ﻭﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺗﺮﺑﻂ ﺑﲔ ﻧﻮﻉ ﻭﻃﺒﻴﻌﺔ ﻣﺼﲑ ﺍﻟﻔﺮﺩ ﺃﻭ
ﺍﳉﻤﺎﻋﺔ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻃﺒﻴﻌﺔ ﻭﻧﻮﻉ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﺆﺩﻭﻧﻪ .ﻓﺎﳍﺪﺍﻳﺔ ﺍﻹﳍﻴﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﳌﻦ ﺟﺪ
ﰲ ﻃﻠﺐ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻌﻤﻞ ﳍﺎ ،ﻭﺗﺪﺑﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻓ ﻌ ﻦ ﹶﺃﺑِﻰ ﹶﺫ ﺭ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ -ﺻﻠﻰ
ﺖﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓِﻴﻤﺎ ﺭﻭﻯ ﻋ ِﻦ ﺍﻟﱠﻠ ِﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ » ﻳﺎ ِﻋﺒﺎﺩِﻯ ِﺇﻧـﻰ ﺣ ﺮﻣـ
ﻼ ﺗﻈﹶﺎﹶﻟﻤﻮﺍ ﻳﺎ ِﻋﺒﺎﺩِﻯ ﹸﻛﱡﻠ ﹸﻜ ﻢ ﺿـﺎ ﱞﻝ ِﺇ ﱠﻻ ﻣـ ﻦ ﺤ ﺮﻣﺎ ﹶﻓ ﹶﺍﻟ ﱡﻈ ﹾﻠ ﻢ ﻋﻠﹶﻰ ﻧ ﹾﻔﺴِﻰ ﻭ ﺟﻌ ﹾﻠﺘ ﻪ ﺑﻴﻨ ﹸﻜ ﻢ ﻣ
ﻫ ﺪﻳﺘ ﻪ ﻓﹶﺎ ﺳﺘ ﻬﺪﻭﻧِﻰ ﹶﺃ ﻫ ِﺪ ﹸﻛ ﻢ ﻳﺎ ِﻋﺒﺎﺩِﻯ ﹸﻛﱡﻠ ﹸﻜ ﻢ ﺟﺎِﺋ ﻊ ِﺇ ﱠﻻ ﻣ ﻦ ﹶﺃ ﹾﻃ ﻌ ﻤﺘ ﻪ ﻓﹶﺎ ﺳﺘ ﹾﻄ ِﻌﻤﻮﻧِﻰ ﹸﺃ ﹾﻃ ِﻌ ﻤ ﹸﻜ ﻢ
ﺨ ِﻄﺌﹸـﻮ ﹶﻥ ﺴ ﹸﻜ ﻢ ﻳﺎ ِﻋﺒﺎﺩِﻯ ِﺇﻧﻜﹸـ ﻢ ﺗ ﺴﻮﺗ ﻪ ﻓﹶﺎ ﺳﺘ ﹾﻜﺴﻮﻧِﻰ ﹶﺃ ﹾﻛ
ﻳﺎ ِﻋﺒﺎﺩِﻯ ﹸﻛﱡﻠ ﹸﻜ ﻢ ﻋﺎ ٍﺭ ِﺇ ﱠﻻ ﻣ ﻦ ﹶﻛ
ﺏ ﺟﻤِﻴﻌﺎ ﻓﹶﺎ ﺳﺘ ﻐ ِﻔﺮﻭﻧِﻰ ﹶﺃ ﹾﻏ ِﻔ ﺮ ﹶﻟ ﹸﻜ ﻢ ﻳﺎ ِﻋﺒﺎﺩِﻯ ِﺇﻧ ﹸﻜ ﻢ ﹶﻟ ﻦ ﺗﺒﹸﻠﻐﻮﺍ
ﺑِﺎﻟﱠﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭ ﻭﹶﺃﻧﺎ ﹶﺃ ﹾﻏ ِﻔ ﺮ ﺍﻟ ﱡﺬﻧﻮ
ﻀﺮﻭﻧِﻰ ﻭﹶﻟ ﻦ ﺗﺒﹸﻠﻐﻮﺍ ﻧ ﹾﻔﻌِﻰ ﹶﻓﺘﻨ ﹶﻔﻌﻮﻧِﻰ ﻳﺎ ِﻋﺒﺎﺩِﻯ ﹶﻟ ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ﻭﹶﻟ ﹸﻜ ﻢ ﻭﺁ ِﺧ ﺮ ﹸﻛ ﻢ ﻭِﺇﻧﺴـ ﹸﻜ ﻢ ﺿﺮﻯ ﹶﻓﺘ
ﻚ ﻓِﻰ ﻣ ﹾﻠﻜِﻰ ﺷﻴﺌﹰﺎ ﻳﺎ ِﻋﺒﺎﺩِﻯ ﺐ ﺭ ﺟ ٍﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﹸﻜ ﻢ ﻣﺎ ﺯﺍ ﺩ ﹶﺫِﻟ ﻭ ِﺟﻨ ﹸﻜ ﻢ ﻛﹶﺎﻧﻮﺍ ﻋﻠﹶﻰ ﹶﺃ ﺗﻘﹶﻰ ﹶﻗ ﹾﻠ ِ
ﺺ
ﺐ ﺭ ﺟ ٍﻞ ﻭﺍ ِﺣ ٍﺪ ﻣﺎ ﻧﻘﹶـ ﺠ ِﺮ ﹶﻗ ﹾﻠ ِ
ﺴ ﹸﻜ ﻢ ﻭ ِﺟﻨ ﹸﻜ ﻢ ﻛﹶﺎﻧﻮﺍ ﻋﻠﹶﻰ ﹶﺃﻓﹾ ﹶﻟ ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ﻭﹶﻟ ﹸﻜ ﻢ ﻭﺁ ِﺧ ﺮ ﹸﻛ ﻢ ﻭِﺇﻧ
ﺻﻌِﻴ ٍﺪ
ﻚ ِﻣ ﻦ ﻣ ﹾﻠﻜِﻰ ﺷﻴﺌﹰﺎ ﻳﺎ ِﻋﺒﺎﺩِﻯ ﹶﻟ ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ﻭﹶﻟ ﹸﻜ ﻢ ﻭﺁ ِﺧ ﺮ ﹸﻛ ﻢ ﻭِﺇﻧﺴ ﹸﻜ ﻢ ﻭ ِﺟﻨ ﹸﻜ ﻢ ﻗﹶﺎﻣﻮﺍ ﻓِﻰ ﹶﺫِﻟ
ﺺ
ﺺ ﹶﺫِﻟﻚِ ﻣﻤﺎ ِﻋﻨﺪِﻯ ِﺇ ﱠﻻ ﹶﻛﻤﺎ ﻳـﻨ ﹸﻘ ﺴﹶﺄﹶﻟﺘ ﻪ ﻣﺎ ﻧ ﹶﻘ
ﺖ ﹸﻛ ﱠﻞ ِﺇﻧﺴﺎ ٍﻥ ﻣ ﺴﹶﺄﻟﹸﻮﻧِﻰ ﹶﻓﹶﺄﻋ ﹶﻄﻴ ﻭﺍ ِﺣ ٍﺪ ﹶﻓ
ﺤﺮ ﻳﺎ ِﻋﺒﺎﺩِﻯ ِﺇﻧﻤﺎ ِﻫ ﻰ ﹶﺃ ﻋﻤﺎﹸﻟ ﹸﻜ ﻢ ﹸﺃ ﺣﺼِﻴﻬﺎ ﹶﻟ ﹸﻜ ﻢ ﹸﺛ ﻢ ﹸﺃ ﻭﻓﱢـﻴ ﹸﻜ ﻢ ِﺇﻳﺎﻫـﺎ ﻂ ِﺇﺫﹶﺍ ﹸﺃ ﺩ ِﺧ ﹶﻞ ﺍﹾﻟﺒ
ﺨﻴ ﹸ ﺍﹾﻟ ِﻤ
ﺴ ﻪ «. .٦٩
ﻼ ﻳﻠﹸﻮ ﻣ ﻦ ِﺇ ﱠﻻ ﻧ ﹾﻔ
ﻚ ﹶﻓ ﹶ
ﺤ ﻤ ِﺪ ﺍﻟﱠﻠ ﻪ ﻭ ﻣ ﻦ ﻭ ﺟ ﺪ ﹶﻏﻴ ﺮ ﹶﺫِﻟ
ﹶﻓ ﻤ ﻦ ﻭ ﺟ ﺪ ﺧﻴﺮﺍ ﹶﻓ ﹾﻠﻴ
ﻭﻛﺬﻟﻚ ﺃﻣﺮ ﺍﳉﺪﻳﺔ.
ﻭﺗﺪﺑﺮ ﻫﺬﻩ ﺍﳉﺪﻳﺔ ،ﻋﻨﺪﻣﺎ ﻭﺟﺪ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﳛﲕ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻳﻌﺪ ﻧﻔﺴﻪ
ﲜﺪﻳﺔ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺃﻇﺎﻓﺮﻩ ،ﻭﻳﻘﻮﻝ ﻷﻗﺮﺍﻧﻪ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﺬﻳﻦ ﺩﻋﻮﻩ ﻟﻠﻌﺐ :ﻣﺎ ﻟﻠﻌﺐ ﻗـﺪ
ﺧﻠﻘﻨﺎ!!
ﻓﺄﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﺑﻨﻌﻤﺔ ﺍﻟﻔﻬﻢ ﻟﻜﺘﺎﺑﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻭﻫﻮ ﺍﻟﺘﻮﺭﺍﺓ ،ﻭﻫﻮ ﻟـﻤﺎ ﻳـﺰﻝ ﺑﻌـ ﺪ
ﺻﻐﲑﹰﺍ.
- ٦٩ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٧٣٧) -
١٠٧
ﺤﻴـﻰ ﺧـ ِﺬ
ﰒ ﺃﻣﺮﻩ ﺃﻥ ﻳﻮﺍﺻﻞ ﺍﳌﺴﲑﺓ ﻭﻳﺄﺧﺬ ﺍﻷﻣﺮ ﺑﺎﳉﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ ،ﻭﺍﻹﺻﺮﺍﺭ} :ﻳﺎ ﻳ
ﺻِﺒﻴّﺎ{ ]ﻣﺮﱘ. [١٢ :
ﺤ ﹾﻜ ﻢ
ﺏ ِﺑ ﹸﻘ ﻮ ٍﺓ ﻭﺁﺗﻴﻨﺎ ﻩ ﺍﻟﹾـ
ﺍﹾﻟ ِﻜﺘﺎ
)ﻓﺈﻥ ﻛﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﺃﺻﻠﲔ :ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ،ﻭﺇﻳﺜـﺎﺭ ﺍﳊـﻖ ﻋﻠـﻰ
ﺍﻟﺒﺎﻃﻞ.
ﻭﻣﺎ ﺗﻔﺎﻭﺗﺖ ﻣﻨﺎﺯﻝ ﺍﳋﻠﻖ ﻋﻨﺪ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ ﺇﻻ ﺑﻘـﺪﺭ ﺗﻔـﺎﻭﺕ
ﻣﻨﺎﺯﳍﻢ ﰲ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ؛ ﻭﳘﺎ ﺍﻟﻠﺬﺍﻥ ﺃﺛﲎ ﺍﷲ ﻤـﺎ ـ ﺳﺒﺤﺎﻧـﻪ ـ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋـﻪ ـ
ﻕ
ﻋﻠﻴﻬﻢ ﺍﻟﺼـﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﰲ ﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ} :ﻭﺍ ﹾﺫ ﹸﻛ ﺮ ِﻋﺒﺎ ﺩﻧﺎ ﺇﺑﺮﺍﻫِﻴ ﻢ ﻭﺇﺳـﺤﺎ
ﺏ ﹸﺃ ﻭﻟِﻲ ﺍ َﻷﻳﺪِﻱ ﻭﺍ َﻷﺑﺼﺎ ِﺭ{ ]ﺹ.[٤٥ :
ﻭﻳ ﻌﻘﹸﻮ
ﻓﺎﻷﻳﺪﻱ :ﺍﻟﻘﻮﺓ ﰲ ﺍﻟﺘﻨﻔﻴﺬ .ﻭﺍﻷﺑﺼﺎﺭ :ﺍﻟﺒﺼﺎﺋﺮ ﰲ ﺍﻟﺪﻳﻦ.ﻓﻮﺻﻔﻬﻢ ﺑﻜﻤﺎﻝ ﺇﺩﺭﺍﻙ ﺍﳊـﻖ
ﻭﻛﻤﺎﻝ ﺗﻨﻔﻴﺬﻩ( .٧٠
ﻭﻗﺪ ﻋﻠﱠﻢ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻭﻛﻞ ﺩﺍﻋﻴﺔ ﻳﺄﰐ ﻣـﻦ
ﺼ ﹲﻞ ) (١٣ﻭﻣﺎ ﻫـ ﻮ
ﺑﻌﺪﻩ ﺃﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺁﺧﺮ ﺣﻜﻢ ﻋﺪﻝ ،ﻭﺃﻧﻪ ﺟﺪ ﻭﺣﻖ} :ﺇﻧ ﻪ ﹶﻟ ﹶﻘ ﻮ ﹲﻝ ﹶﻓ
ﺑِﺎﹾﻟ ﻬ ﺰ ِﻝ{ ]ﺍﻟﻄﺎﺭﻕ.[١٤ - ١٣ :
ﻭﺇﻧﻪ ﻟﺪﺭﺱ ﻟﻜﻞ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻤﻞ ﺍﳌﺴﲑﺓ ،ﻭﻳﺸﺎﺭﻙ ﺍﻟﻄﻠﻴﻌﺔ ﺍﳌﺆﻣﻨﺔ ﰲ ﳘﻮﻣﻬﺎ ،ﻭﻋﺒﺌﻬﺎ،
ﺃﻥ ﻳﺪﺭﻙ ﻣﺪﻯ ﺟﺪﻳﺔ ﺍﳌﻨﻬﺞ ،ﻭﺟﺪﻳﺔ ﺍﻟﻄﺮﻳﻖ ،ﻭﺟﺪﻳﺔ ﺍﻟﺘﺒﻌﺔ.
ﻭﺇﻧﻪ ﻟﺪﺭﺱ ﻋﻈﻴﻢ ﺃﻥ ﻧﺪﺭﻙ ﻗﺎﻋﺪﺓ ﺍﳉﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ.
■ ﺍﻟﺴﻤﺔ ﺍﳋﺎﻣﺴﺔ :ﻓﻬﻢ ﺍﻟﺪﻭﺭ ﺍﳌﻮﻛﻮﻝ ،ﻭﻫﻮ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ:
ﻭﲢﻜﻲ ﺍﻟﻘﺼﺔ ﺃﻥ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻋﻨﺪﻣﺎ ﻭﺍﺟﻬﻬﻢ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺍﳌﻜﺬﺑﲔ ﺍﻟﺮﺍﻓﻀﲔ ﻟﻠﻔﻜﺮﺓ؛
ﺸ ﺮ ِّﻣﹾﺜﹸﻠﻨﺎ ﻭﻣﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﻣِﻦ ﺷ ﻲ ٍﺀ ﺇ ﹾﻥ ﺃﹶﻧﺘ ﻢ ﺇ ﱠﻻ ﺗﻜﹾـ ِﺬﺑﻮ ﹶﻥ{
ﺣﻴﺚ} :ﻗﹶﺎﻟﹸﻮﺍ ﻣﺎ ﺃﹶﻧﺘ ﻢ ﺇ ﱠﻻ ﺑ
]ﻳﺲ.[١٥ :
ﻓﻜﺎﻥ ﺭﺩﻫﻢ ﺍﻟﻮﺍﺛﻖ ﺍﳍﺎﺩﺉ} :ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﻳ ﻌﹶﻠ ﻢ ﺇﻧﺎ ﺇﹶﻟﻴ ﹸﻜ ﻢ ﻟﹶـ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ) (١٦ﻭﻣﺎ ﻋﹶﻠﻴﻨـﺎ ﺇ ﱠﻻ
ﲔ { ]ﻳﺲ.[١٧ - ١٦ :
ﻍ ﺍﻟﹾـ ﻤِﺒ
ﺍﹾﻟﺒﻼ ﹸ
- ٧٠ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﳌﻦ ﺳﺄﻝ ﻋﻦ ﺍﻟﺪﻭﺍﺀ ﺍﻟﺸﺎﰲ ،ﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ ١٤٦ ،ـ .١٤٧
١٠٨
ﺃﻱ ﺇﻥ ﺗﻜﺬﺑﻮﻧﺎ ﻓﻠﻴﺲ ﻫﺬﺍ ﻳﻨﻘﺺ ﻣﻦ ﺍﻷﻣﺮ ﺷﻴﺌﹰﺎ ﻓﻴﻜﻔﻲ ﺃﻥ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﻳﻌﺮﻓﻨﺎ،
ﻭﻳﻌﺮﻑ ﻣﻬﻤﺘﻨﺎ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﺗﻜﺬﺑﻮﻧﺎ ،ﻓﻠﻦ ﳓﺎﺳﺐ ﻋﻠﻰ ﺍﺳﺘﺠﺎﺑﺘﻜﻢ ،ﺑﻞ ﺳﻴﺤﺎﺳﺒﻨﺎ ﺍﷲ
ـ ﻋﺰ ﻭﺟﻞ ـ ﻋﻠﻰ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﲪﻠﻨﺎ ﺇﻳﺎﻫﺎ ،ﻭﻫﻲ ﺍﻟﺒﻼﻍ ،ﻭﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ﺍﻟﻮﺍﺿﺢ ﺍﳉﻠﻲ.
ﻍ
ﻓﺈﱃ ﻫﻨﺎ ﻧﻜﻮﻥ ﻗﺪ ﺃﻋﺬﺭﻧﺎ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺑﻠﻐﻨﺎﻛﻢ ﺍﻟﺮﺳﺎﻟﺔ } :ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ﺇ ﱠﻻ ﺍﻟﹾـﺒﻼ ﹸ
ﲔ {.
ﺍﻟﹾـ ﻤِﺒ
ﻭﻣﻦ ﺧﻼﻝ ﺭﺩ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻧﺪﺭﻙ ﲰﺔ ﻣﻬﻤﺔ ﺃﺧﺮﻯ ﻣﻦ ﲰﺎﺕ ﺃﻱ ﻃﻠﻴﻌﺔ ﻣﺆﻣﻨﺔ ،ﻭﻫﻲ
ﻓﻘﻪ ﺍﳌﻬﻤﺔ ﻭﻓﻘﻪ ﺍﻟﺪﻭﺭ ﺍﳌﻄﻠﻮﺏ .ﻭﻫﺬﻩ ﺍﳌﻬﻤﺔ ﻫﻲ ﺍﻟﺒﻼﻍ ،ﺍﻟﱵ ﻫﻲ ﻣﻬﻤـﺔ ﺭﺳـﻠﻪ ـ
ﲔ { ]ﺍﻟﻨﺤﻞ.[٣٥ :
ﻍ ﺍﻟﹾـ ﻤِﺒ
ﺳﺒﺤﺎﻧﻪ ـ ﻭﺃﻧﺒﻴﺎﺋﻪ } :ﹶﻓ ﻬ ﹾﻞ ﻋﻠﹶﻰ ﺍﻟ ﺮ ﺳ ِﻞ ﺇ ﱠﻻ ﺍﹾﻟﺒﻼ ﹸ
ﻭﺍﻟﺒﻼﻍ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﻴﻨﹰﺎ ﻭﺍﺿﺤﹰﺎ ﺟﻠﻴﹰﺎ ﻻ ﻏﻤﻮﺽ ﻓﻴﻪ ،ﻛﻤﺎ ﺟﺎﺀ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺮﺳﻞ
ﲔ {.
ﻍ ﺍﻟﹾـ ﻤِﺒ
ﺍﻟﻜﺮﺍﻡ } :ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ﺇ ﱠﻻ ﺍﹾﻟﺒﻼ ﹸ
ﻭﻫﺬﻩ ﺍﳌﻬﻤﺔ ﻳﺄﰐ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻬﺎ ﺩﻭﻣﺎﹰ ،ﻋﻨﺪ ﻭﺻﻮﻝ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﻃﺮﻳﻖ ﻣﺴﺪﻭﺩ ،ﻛﻤﺎ ﺟﺎﺀ
ﰲ ﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ.
ﻭﻛﻤﺎ ﺃﺧﱪ ﺭﺑﻨﺎ ﻋﻠﻰ ﻟﺴﺎﻥ ﺻﺎﱀ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻋﻨﺪﻣﺎ ﻛﺬﺑـﻪ ﻗﻮﻣـﻪ ،ﻭﻋﻘـﺮﻭﺍ
ﺍﻟﻨﺎﻗـﺔ ،ﰒ ﺃﺧﺬـﻢ ﺍﻟﺮﺟﻔـﺔ ﺍﳌﻬﻠﻜﺔ ،ﻓﺄﻋﻠﻦ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﺃﻧﻪ ﻗﺪ ﺃﺩﻯ ﻣﺎ ﻋﻠﻴﻪ،
ﻓﺒﻠﻎ ﺭﺳﺎﻟﺔ ﺭﺑﻪ} :ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ﺍ ﺳﺘ ﹾﻜﺒﺮﻭﺍ ﺇﻧﺎ ﺑِﺎﱠﻟﺬِﻱ ﺁﻣﻨﺘﻢ ِﺑ ِﻪ ﻛﹶﺎِﻓﺮﻭ ﹶﻥ ) (٧٦ﹶﻓ ﻌ ﹶﻘﺮﻭﺍ ﺍﻟﻨﺎﹶﻗ ﹶﺔ
ﲔ )(٧٧ ﺖ ِﻣ ﻦ ﺍﻟﹾــ ﻤ ﺮ ﺳِﻠ ﻭ ﻋﺘﻮﺍ ﻋ ﻦ ﹶﺃ ﻣ ِﺮ ﺭِّﺑ ِﻬ ﻢ ﻭﻗﹶﺎﻟﹸﻮﺍ ﻳﺎ ﺻﺎﻟِـ ﺢ ﺍﹾﺋِﺘﻨﺎ ِﺑﻤﺎ ﺗ ِﻌ ﺪﻧﺎ ﺇﻥ ﻛﹸﻨ
ﲔ ) (٧٨ﹶﻓﺘ ﻮﻟﱠﻰ ﻋﻨ ﻬ ﻢ ﻭﻗﹶﺎ ﹶﻝ ﻳـﺎ ﻗﹶـ ﻮ ِﻡ ﹶﻟﻘﹶـ ﺪﺻﺒﺤﻮﺍ ﻓِﻲ ﺩﺍ ِﺭ ِﻫ ﻢ ﺟﺎِﺛ ِﻤ ﹶﻓﹶﺄ ﺧ ﹶﺬﺗ ﻬﻢ ﺍﻟ ﺮ ﺟ ﹶﻔ ﹸﺔ ﹶﻓﹶﺄ
ﲔ{ ]ﺍﻷﻋـﺮﺍﻑ- ٧٦ : ﺤ ﺤﺒﻮ ﹶﻥ ﺍﻟﻨﺎﺻِـ ِ ﺤﺖ ﹶﻟ ﹸﻜ ﻢ ﻭﹶﻟﻜِﻦ ﱠﻻ ﺗ ِ ﺼﹶﺃﺑﹶﻠ ﻐﺘ ﹸﻜ ﻢ ِﺭﺳﺎﹶﻟ ﹶﺔ ﺭِﺑّﻲ ﻭﻧ
.[٧٩
ﻭﺣﱴ ﻧﻌﻲ ﺧﻄﻮﺭﺓ ﻫﺬﻩ ﺍﻟﺴﻤﺔ ،ﺃﻻ ﻭﻫﻲ ﺍﻟﺪﻭﺭ ﺍﻟﺒﺸﺮﻱ ،ﰲ ﲢﻘﻴﻖ ﺃﻱ ﺃﻣﺮ ،ﻻ ﺑـﺪ ﺃﻥ
ﻧﻮﺿﺢ ﻗﺎﻋﺪﺓ ﻣﻬﻤﺔ ،ﻭﻫﻲ ﺃﻥ ﺭﻛﻴﺰﰐ ﲢﻘﻴﻖ ﺃﻱ ﻋﻤﻞ ﺃﻭ ﺃﻱ ﺇﳒـﺎﺯ ـ ﺳـﻮﺍﺀ ﻋﻠـﻰ
ﺍﳌﺴﺘﻮﻯ ﺍﻟﻔﺮﺩﻱ ،ﺃﻭ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳉﻤﺎﻋﻲ ،ﺑﻞ ﺣﱴ ﰲ ﳎﺎﻝ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ،ﻭﻛـﻞ
ﲔ
ﺍﻟﺘﺤﻮﻻﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ـ ﳘﺎ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻟﻶﻳﺔ ﺍﻟﻜﺮﳝﺔ} :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭﺇﻳﺎ ﻙ ﻧﺴـﺘ ِﻌ
{ ]ﺍﻟﻔﺎﲢﺔ.[٥ :
١٠٩
ﻓﺎﻟﻌﺎﺑﺪ ﻳﻌﺒﺪﻩ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻓﻴﻘﻮﻡ ﺑﻮﻇﻴﻔﺘﻪ ﺍﳌﻨﺎﻃﺔ ﺑﻪ ،ﻭﻫﻲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ـ ﻋﺰ ﻭﺟﻞ ـ
ﰒ ﻳﻄﻠﺐ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻌﻮﻥ ﻣﻦ ﺍﳌﻌﺒﻮﺩ ﺳﺒﺤﺎﻧﻪ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﺩﻭﻣﹰﺎ ﰲ ﻓﻘﺮ ﻭﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺮﺷـﺪ
ﻭﺇﱃ ﺍﻹﻋﺎﻧﺔ ﰲ ﻛﻞ ﺳﻜﻨﺎﺗﻪ ،ﻭﻻ ﻳﻬﺪﻱ ﺇﱃ ﺍﳋﲑ ،ﻭﻻ ﻳﻌﲔ ﻋﻠﻴﻪ ﺇﻻ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ.
ﻭﺍﳌﻌﺒﻮﺩ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻳﺮﺷﺪ ﻭﻳﻬﺪﻱ ﻭﻳﻌﲔ ﻭﻳﻮﻓﻖ ﻫﺬﺍ ﺍﻟﻌﺎﺑﺪ ﻟﻠﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﻟﻌﺒﻮﺩﻳﺔ؛ ﻟﺬﺍ
ﻓﺈﻥ ﺃﻱ ﻋﻤﻠﻴﺔ ﲢﻮﻝ ﺣﻀﺎﺭﻱ ـ ﻛﻤﺎ ﺗﺪﺑﺮﻧﺎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﻛﻤﺎ ﻧﺘﺄﻣﻞ ﰲ ﻫﺬﻩ
ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺪﻋﻮﻳﺔ ـ ﺗﻘﻮﻡ ﻋﻠﻰ ﺭﻛﻴﺰﺗﲔ ﺃﺳﺎﺳﻴﺘﲔ:
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ :ﺍﻟﺪﻭﺭ ﺍﻹﳍﻲ.
ﻭﺗﻠﻚ ﻫﻲ ﺍﻹﺭﺍﺩﺓ ﺃﻭ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ ،ﺃﻭ ﻫﻮ ﹶﻗﺪﺭ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ.
ﻭﻫﺬﻩ ﻫﻲ ﺃﻭﱃ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻬﻤﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ،ﻭﻫﻮ ﺍﻟﺪﻭﺭ ﺍﻹﳍـﻲ ،ﺃﻭ ﺩﻭﺭ
ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﰲ ﲢﻘﻴﻖ ﺍﻟﻌﻤﻞ.
ﻭﰲ ﺍﻟﻘﺼﺔ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﳒﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﻳﺘﺮﺟﻢ ﰲ ﺇﺭﺍﺩﺓ ﺍﳊـﻖ ـ ﺳـﺒﺤﺎﻧﻪ ـ ﰲ
ﻋﻤﻠﻴﺔ ﺍﻟﺘﺤﻮﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ؛ ﺣﻴﺚ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺍﻟﻘﺮﻳﺔ.
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﺪﻭﺭ ﺍﻟﺒﺸﺮﻱ.
ﻭﻫﻮ ﺍﻟﻔﺎﻋﻠﻴﺔ ﺃﻭ ﺍﳊﺮﻛﺔ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ،ﺍﻟﺘﺰﺍﻣﹰﺎ ﺑﺄﻣﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ.
ﺣﻴﺚ ﳒﺪ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ،ﺃﻭ ﺗﻠﻚ ﺍﻟﻄﻠﻴﻌﺔ ﺍﳌﺆﻣﻨﺔ ،ﻗﺪ ﲢﺮﻛﺖ ﺑﻔﻜﺮﺎ ﺍﻟﺮﺑﺎﻧﻴﺔ،
ﻭﺫﻟﻚ ﺑﻌﺪ ﺻﻴﺎﻏﺘﻬﺎ ﺇﳝﺎﻧﻴﺎﹰ ،ﻭﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﻔﻜﺮﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ.
ﲢﺮﻛﻮﺍ ﳌﻬﻤﺔ ﺃﻭ ﺩﻭﺭ ﻋﻈﻴﻢ ،ﺃﻻ ﻭﻫﻮ ﺍﻟﺒﻼﻍ ،ﺃﻭ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ.
ﻭﻛﺄﻥ ﺣﺮﻛﺘﻬﻢ ﻭﻣﺸﻴﺌﺘﻬﻢ ﺩﺍﺋﺮﺓ ﺻﻐﺮﻯ ،ﺩﺍﺧﻞ ﺩﺍﺋﺮﺓ ﻛﱪﻯ ﻫﻲ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ.
ﻓﺘﺪﺑﺮ ﺩﻭﺭ ﻗﺪﺭ ﺍﷲ ـ ﺳﺒﺤﺎﻧﻪ ـ ﰲ ﻧﺎﻣﻮﺳﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﻟﺘﺎﺭﳜﻲ ،ﻭﺍﻟﺘﺤـﻮﻝ ﺍﳊﻀـﺎﺭﻱ،
ﻭﻫﻮ ﺩﻭﺭ ﻻ ﻳﻠﻐﻲ ﺩﻭﺭ ﺍﻟﺒﺸﺮ ﺑﻞ ﻳﺘﻮﺍﻓﻖ ﻭﻳﺘﻨﺎﻏﻢ ﻣﻌﻪ .ﻭﻫﻮ ﻣﻠﻤﺢ ﺗﺮﺑﻮﻱ ﻳﻌﻄﻲ ﺍﻟﺪﺍﻋﻴﺔ
ﺛﻘﺔ ﰲ ﻓﺎﻋﻠﻴﺘﻪ ﻭﰲ ﻃﺮﻳﻘﻪ ﰒ ﰲ ﻏﺎﻳﺘﻪ.
ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﻣﺸﻴﺌﺔ ﻳﺘﺤﺮﻙ ﻣﻦ ﺧﻼﳍﺎ ﰲ ﺣﺮﻳﺔ؛ ﻓﺈﳕﺎ ﻫﻲ ﲢﺖ ﺭﻋﺎﻳﺔ ﺍﳌﺸـﻴﺌﺔ ﺍﻹﳍﻴـﺔ.
ﻭﻭﺟﻮﺩ ﺇﺣﺪﺍﳘﺎ ﻻ ﺗﻠﻐﻲ ﻭﺟﻮﺩ ﺍﻷﺧﺮﻯ.
ﺇﺫﻥ ﻓﻬﻨﺎﻟﻚ ﺭﻋﺎﻳﺔ ﻭﺣﻔﻆ ﻭﻗﻮﺓ ﲡﺮﻱ ﺑﻪ ﻭﻋﻠﻴﻪ ﺃﻗﺪﺍﺭ ﺍﷲ ﻭﺳﻨﻨﻪ ﰲ ﺍﻷﻧﻔﺲ ﻭﺍﻵﻓﺎﻕ.
١١٠
ﻭﺍﳌﺸﻴﺌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺪﻋﻮﻩ ﻟﻠﻌﻤﻞ ﻭﺍﻟﻔﺎﻋﻠﻴﺔ ﻭﺍﻟﺬﺍﺗﻴﺔ ﰲ ﺍﻟﺘﺤﺮﻙ ،ﻭﺍﻷﺧﺬ ﺑﻜﻞ ﺍﻷﺳـﺒﺎﺏ،
ﺣﱴ ﻳﺆﺩﻱ ﻣﻬﻤﺘﻪ ﺍﻟﺒﻼﻏﻴﺔ ،ﺍﳌﺒﻨﻴﺔ ﺍﻟﻮﺍﺿﺤﺔ.
ﺽ ﻭﻟﻴﻔﺮﺡ ،ﻭﺇﻥ ﱂ ﺗﺄﺕ
ﻭﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﺗﺪﻋﻮﻩ ،ﺇﻥ ﺃﺗﺖ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻗﺪﺭ ﳍﺎ ﻓﻠﲑ
ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺧﻄﻂ ﳍﺎ ،ﻓﻼ ﻳﻌﺠﺰ ﻭﻻ ﳛﺰﻥ ﻭﻟﻴﺼﱪ ،ﰒ ﻟﻴﺒﺤﺚ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﳋﻠﻞ!
ﻣﻦ ﺧﻼﻝ ﺍﳉﻮﻻﺕ ﺍﻟﺜﻼﺛﺔ ﰲ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ )ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﺮﺳـﻞ ـ ﻋﻠـﻴﻬﻢ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ،ﻭﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻭﻗﻮﻣﻪ ،ﻭﺍﻟﺘﻌﻘﻴﺒـﺎﺕ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ( ،ﻳﻮﺿﺢ ﺍﻟﻜﺎﺗﺐ ﺩﻋﺎﻣﱵ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ .ﻭﰲ ﺍﳊﻠﻘـﺔ ﺍﻷﻭﱃ
ﲢﺪﺙ ﻋﻦ ﲰﺎﺕ ﺍﻟﺪﻋﺎﻣﺔ ﺍﻷﻭﱃ ﻭﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﺆﻣﻨﺔ ﺍﻟﺼﻠﺒﺔ ،ﻓﺬﻛﺮ ﻣﻨـﻬﺎ :ﺍﻹﳚﺎﺑﻴـﺔ،
ﺍﳉﻤﺎﻋﻴﺔ ،ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﺍﳉﺪﻳﺔ ﰲ ﺍﻟﺘﻨﻔﻴﺬ ،ﻓﻬﻢ ﺍﻟﺪﻭﺭ ﺍﳌﻮﻛﻮﻝ ﻭﻫﻮ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ .ﻭﻳﻮﺍﺻﻞ ﰲ
ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﺗﻘﺪﱘ ﺍﻟﻘﻄﻮﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣﻦ ﻗﺼﺺ ﺍﳊﻖ .ﺍﻟﺒﻴﺎﻥ
■ ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ :ﻓﻬﻢ ﻃﺒﻴﻌﺔ ﺍﻟﻄﺮﻳﻖ:
ﻓﻘﺪ ﺃﻭﺿﺤﺖ ﺗﻠﻚ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺪﻋﻮﻳﺔ ،ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺪﻋﻮﻳﺔ ﻋﻠﻰ ﻣـﺮ ﺗـﺎﺭﻳﺦ
ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﺃﻥ ﺍﻟﺼﺮﺍﻉ ﻣﻊ ﺍﻟﺒﺎﻃﻞ ،ﻭﺍﻟﺼﺪﺍﻡ ﻣﻊ ﻣﻜﺬﰊ ﺍﻟﻔﻜﺮﺓ ﺃﻣـﺮ ﺣﺘﻤـﻲ:
ﺱ ﹶﺃﻥ ﻳﺘ ﺮﻛﹸﻮﺍ ﺃﹶﻥ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁ ﻣﻨﺎ ﻭ ﻫ ﻢ ﻻ ﻳ ﹾﻔﺘﻨﻮ ﹶﻥ * ﻭﹶﻟ ﹶﻘ ﺪ ﹶﻓﺘﻨﺎ ﺍﱠﻟﺬِﻳ ﻦ ﻣِﻦ
ﺐ ﺍﻟﻨﺎ
ﺴ
}ﺍﻟـﻢ* ﹶﺃ ﺣ ِ
ﲔ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ.[٣ - ١ : ﺻ ﺪﻗﹸﻮﺍ ﻭﹶﻟﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﹾﻟﻜﹶﺎ ِﺫِﺑ
ﹶﻗﺒِﻠ ِﻬ ﻢ ﹶﻓﹶﻠﻴ ﻌﹶﻠ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ
ﲔ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﻧﺘ ﻢ
ﻭﺗﺪﺑﺮ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﻣﺼﻴﺒﺔ ﹸﺃﺣﺪ} :ﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻟﻴ ﹶﺬ ﺭ ﺍﻟﹾـ ﻤ ﺆ ِﻣِﻨ
ﺐ ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﻠﱠـ ﻪﺐ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻟﻴ ﹾﻄِﻠﻌـﻜﹸ ﻢ ﻋﻠﹶﻰ ﺍﹾﻟ ﻐﻴ ِ ﺚ ِﻣ ﻦ ﺍﻟ ﱠﻄِّﻴ ِ ﺨﺒِﻴ ﹶﻋﹶﻠﻴ ِﻪ ﺣﺘﻰ ﻳﻤِﻴ ﺰ ﺍﻟﹾـ
ﺠﺘﺒِﻲ ﻣِﻦ ﺭ ﺳِﻠ ِﻪ ﻣﻦ ﻳﺸﺎ ُﺀ ﻓﹶﺂ ِﻣﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺭ ﺳِﻠ ِﻪ ﻭﺇﻥ ﺗ ﺆ ِﻣﻨﻮﺍ ﻭﺗﺘ ﹸﻘﻮﺍ ﹶﻓﹶﻠ ﹸﻜ ﻢ ﹶﺃ ﺟ ﺮ ﻋﻈِﻴ ﻢ{ ]ﺁﻝ ﻳ
ﻋﻤﺮﺍﻥ.[١٧٩ :
ﺃﻱ ﺃﻥ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﺷﺎﺀ ﺃﻥ ﳝﻴﺰ ﺑﲔ ﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴﺐ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ،ﻭﺫﻟـﻚ
ﺑﺎﻻﺧﺘﺒﺎﺭ ﻭﺍﻟﺘﻤﺤﻴﺺ ،ﻭﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﰲ ﲡﺮﺑﺘﻬﻢ ،ﻗﺪ ﺗﻌﺮﺿـﻮﺍ ﻷﻧـﻮﺍﻉ ﻣـﻦ ﺍﻷﺫﻯ
ﻭﺍﻻﺑﺘﻼﺀ ،ﻣﺜﻞ:
- ١ﺍﻟﺘﻜﺬﻳﺐ :ﰲ ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ :ﺣﻴﻨﻤﺎ ﻛﺎﻧﺎ ﺍﺛﻨﲔ} :ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﺇﹶﻟﻴ ِﻬ ﻢ ﺍﹾﺛﻨﻴ ِﻦ ﹶﻓ ﹶﻜ ﱠﺬﺑﻮ ﻫﻤﺎ{
]ﻳﺲ.[١٤ :
١١١
ﻭﺣﻴﻨﻤﺎ ﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ} :ﺇ ﹾﻥ ﺃﹶﻧﺘ ﻢ ﺇ ﱠﻻ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ{ ]ﻳﺲ.[١٥ :
- ٢ﺍﻟﺘﺸﻜﻴﻚ :ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺭﺅﻳﺔ ﺟﺎﻫﻠﻴﺔ ﺳﺎﺫﺟﺔ ،ﻭﺣﺠﺔ ﻏﺮﻳﺒﺔ ،ﺃﻥ ﺭﺳﻞ ﺍﷲ ﻻ
ﺸ ﺮ ِّﻣﹾﺜﹸﻠﻨﺎ ﻭﻣﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﻣِﻦ ﺷ ﻲ ٍﺀ ﺇ ﹾﻥ ﺃﹶﻧﺘ ﻢ
ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺑﺸﺮﹰﺍ} :ﻗﹶﺎﻟﹸﻮﺍ ﻣﺎ ﺃﹶﻧﺘ ﻢ ﺇ ﱠﻻ ﺑ
ﺇ ﱠﻻ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ{ ]ﻳﺲ.[١٥ :
ﻭﻏﺎﺏ ﻋﻨﻬﻢ ﺃﻥ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻤﻠﻲ ﰲ ﺃﻱ ﺩﻋﻮﺓ ،ﻭﻫﻮ ﺳﻠﻮﻙ ﺍﻟﺪﺍﻋﻴﺔ ،ﻻ ﺑـﺪ ﺃﻥ ﻳﻜـﻮﻥ
ﺗﺮﲨﺔ ﺻﺎﺩﻗﺔ ﻟﻠﺠﺎﻧﺐ ﺍﻟﻨﻈﺮﻱ ﰲ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ،ﻭﻫﻲ ﺍﻟﻔﻜﺮﺓ ﺍﶈﺮﻛﺔ.
ﻭﻧﺴﻮﺍ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﺴﻠﻮﻙ ﺇﺫﺍ ﻛﺎﻥ ﻏﲑ ﻣﺮﺗﺒﻂ ﺑﺎﻟﻔﻜﺮﺓ ،ﺃﻱ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻏـﲑ ﻣﻮﺍﻓـﻖ
ﻟﻠﻘﻮﻝ؛ ﻓﻬﻮ ﺃﻣﺮ ﻗﺪ ﺫﻣﻪ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﰲ ﻗﻮﻟﻪ} :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﻟ ﻢ ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻣﺎ
ﻻ ﺗ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ * ﹶﻛﺒ ﺮ ﻣ ﹾﻘﺘﺎ ﻋِﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﺍ ﻣﺎ ﻻ ﺗ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ{ ]ﺍﻟﺼﻒ.[٣ - ٢ :
»ﻭﺍﻟﺮﺳﺎﻟﺔ ﻣﻨﻬﺞ ﺇﳍﻲ ﺗﻌﻴﺸﻪ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ ﻫﻲ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻮﺍﻗﻌﻲ ﻟﻠﺤﻴﺎﺓ ﻭﻓﻖ
ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ،ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﻗﻮﻣﻪ ﺇﱃ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ،ﻭﻫﻢ ﺑﺸﺮ .ﻓـﻼ ﺑـﺪ ﺃﻥ
ﻳﻜﻮﻥ ﺭﺳﻮﳍﻢ ﻣﻦ ﺍﻟﺒﺸﺮ ﻟﻴﺤﻘﻖ ﳕﻮﺫﺟﹰﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﳝﻠﻜﻮﻥ ﺃﻥ ﻳﻘﻠﺪﻭﻩ ،ﻭﻣﻦ ﹶﺛ ﻢ ﻛﺎﻧـﺖ
ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣﻌﺮﻭﺿﺔ ﻷﻧﻈﺎﺭ ﺃﻣﺘﻪ«.٧١
٣ـ ﺍﻟﺘﻄﲑ ﻭﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻟﺮﺳﻞ :ﻓﻬﻢ ﻣﺼﺪﺭ ﺍﻟﺸﺮ ،ﻭﻋﺪﻡ ﺍﻟﻨﻔﻊ ،ﻭﺍﻷﺫﻯ} :ﻗﹶـﺎﻟﹸﻮﺍ ﺇﻧـﺎ
ﺗ ﹶﻄﻴ ﺮﻧﺎ ِﺑ ﹸﻜ ﻢ{ ]ﻳﺲ.[١٨ :
٤ـ ﺍﻟﺘﻬﺪﻳﺪ ﺑﺎﻟﺮﺟﻢ} :ﹶﻟﺌِﻦ ﱠﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ{ ]ﻳﺲ.[١٨ :
ﺏ ﹶﺃﻟِﻴ ﻢ{ ]ﻳﺲ.[١٨ :
ﺴﻨﻜﹸﻢ ِّﻣﻨﺎ ﻋﺬﹶﺍ
٥ـ ﺍﻟﺘﻬﺪﻳﺪ ﺑﺎﻟﺘﻌﺬﻳﺐ ﻭﺍﻟﻘﺘﻞ } :ﻭﹶﻟﻴ ﻤ
ﻓﻜﺎﻥ ﻣﻦ ﻓﻘﻪ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻄﺮﻳﻖ؛ ﺃﻢ ﱂ ﻳﻔﺎﺟﺆﻭﺍ ﺬﺍ ﺍﻻﺑﺘﻼﺀ ﺍﳌﺘﻌﺪﺩ
ﺴ ِﺮﻓﹸﻮ ﹶﻥ{ ]ﻳﺲ:
ﺍﻟﺼﻮﺭ ،ﻭﻛﺎﻥ ﺭﺩﻫﻢ} :ﻗﹶﺎﻟﹸﻮﺍ ﻃﹶﺎِﺋ ﺮﻛﹸﻢ ﻣ ﻌ ﹸﻜ ﻢ ﹶﺃﺋِﻦ ﹸﺫ ِّﻛ ﺮﺗﻢ ﺑ ﹾﻞ ﺃﹶﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﻣ
.[١٩
ﺃﻱ ﻫﺬﺍ ﺍﻟﺘﺸﺎﺅﻡ ﺇﳕﺎ ﻳﺄﰐ ﻣﻦ ﺩﺍﺧﻠﻜﻢ ،ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺗﻜﻢ ،ﻓﻼ ﺗﻘﺬﻓﻮﺍ ﻏﲑﻛﻢ ﲞﺮﺍﻓﺔ
ﻣﻦ ﺻﻨﻌﻜﻢ ﻭﻣﻦ ﺑﻨﺎﺕ ﺃﻓﻜﺎﺭﻛﻢ؟!
- ٧١ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ،ﺳﻴﺪ ﻗﻄﺐ.٢٩٦١ /٢٣ ،
١١٢
ﻭﱂ َﺗﻜﺬﺑﻮﻧﺎ ﻭﺪﺩﻭﻧﺎ ﺑﺎﻟﺮﺟﻢ ﻭﺍﻟﺘﻌﺬﻳﺐ ﻭﺍﻟﻘﺘﻞ؛ ﺃﻓﻬﺬﺍ ﺟﺰﺍﺀ ﻣـﻦ ﺃﺭﺍﺩ ﺑﻜـﻢ ﺧـﲑﹰﺍ
ﻓﻮﻋﻈﻮﻛﻢ ،ﻭﺫﻛﺮﻭﻛﻢ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺑﻴﻨﻮﺍ ﻟﻜﻢ ﺳﺒﻞ ﺍﻟﻨﺠﺎﺓ ﰲ ﺍﻟﺪﺍﺭﻳﻦ؟!
ﺑﻞ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺃﺳﺮﻓﺘﻢ ﻭﲡﺎﻭﺯﰎ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺴﻮﻱ ،ﻭﺭﻓﻀﺘﻢ ﺳﺒﻞ ﺍﻟﻨﺠﺎﺓ!! ﻓﺘﺤﻤﻠـﻮﺍ ﻭﺯﺭ
ﻣﻮﻗﻔﻜﻢ ﺍﻟﺸﺎﺫ ،ﻭﺍﻧﺘﻈﺮﻭﺍ ﺍﻟﻌﺎﻗﺒﺔ ﻣﻨﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ.
ﻭﻓﻘﻪ ﻃﺒﻴﻌﺔ ﺍﻟﻄﺮﻳﻖ ﻫﻲ ﲰﺔ ﻻﺯﻣﺔ ﺑﻞ ﺃﺳﺎﺳﻴﺔ ﻟﻜﻞ ﻃﻠﻴﻌﺔ ﺭﺍﺋﺪﺓ ،ﻭﺫﻟﻚ ﻣـﻦ ﺷـﺄﻧﻪ ﺃﻥ
ﻳﻘﻲ ﺍﻟﺼﻒ ﻣﻦ ﺍﻟﺘﺴﺎﻗﻄﺎﺕ ،ﻭﻣﻦ ﺍﻻﻧﺘﻜﺎﺳﺎﺕ ﻭﻇﻮﺍﻫﺮ ﺍﻟﻨﻜﻮﻝ ﻭﺍﻟﻨﻜﻮﺹ.
ﻭﻛﻞ ﻃﻠﻴﻌﺔ ﻣﺆﻣﻨﺔ ﺗﺪﺭﻙ ﺃﻥ ﳍﺎ ﺧﻴﺎﺭﻳﻦ ،ﳋﹼﺼﻬﻤﺎ ﺳﻴﺪ ﻗﻄﺐ ـ ﺭﲪﻪ ﺍﷲ ـ:
ﻓﺈﻣﺎ ﺇﱃ ﺍﻟﻨﺼﺮ ﻓﻮﻕ ﺍﻷﻧﺎﻡ ﻭﺇﻣﺎ ﺇﱃ ﺍﷲ ﰲ ﺍﳋﺎﻟﺪﻳﻦ
■ ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺑﻌﺔ :ﺍﻟﺜﺒﺎﺕ:
ﻭﻳﺒﲔ ﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ،ﻣﻦ ﺧﻼﻝ ﻣﻮﻗﻒ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻭﺭﺩﻫﻢ ﻋﻠﻰ ﺃﺻـﺤﺎﺏ ﺍﻟﻘﺮﻳـﺔ،
ﻣﻌﻠﻤﹰﺎ ﺁﺧﺮ ﺃﻭ ﲰﺔ ﺃﺧﺮﻯ ﻣﻦ ﲰﺎﻢ ،ﻭﻫﻲ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﳊﻖ.
ﻭﻫﺬﻩ ﺍﻟﺴﻤﺔ ﺗﻌ ﺪ ﳏﺼﻠﺔ ﺃﻭ ﲨﺎﻉ ﻭﻧﺘﻴﺠﺔ ﻟﻜﻞ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﻭﺿﺤﺘﻬﺎ ﺍﻵﻳـﺎﺕ،
ﻓﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺜﺒﺎﺕ ﻟﻴﺄﰐ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﻛﻮﻢ ﺭﺑﺎﻧﻴﲔ ﻳﺜﻘﻮﻥ ﰲ ﻣﺮﺟﻌﻴﺘﻬﻢ ﻭﰲ ﻣﺼﺪﺭ
ﻓﻜﺮﻢ.
ﻭﻣﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺜﺒﺎﺕ ﻟﻴﺄﰐ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﻛﻮﻢ ﲨﺎﻋﺔ ﺗﺘﻌﺎﺿﺪ ﻭﻳﺴﺎﻧﺪ ﺑﻌﻀﻬﺎ ﺑﻌﻀـﺎﹰ،
ﻭﻣﺎ ﻛﺎﻥ ﳍﺬﺍ ﺍﻟﺜﺒﺎﺕ ﺃﻥ ﻳﺄﰐ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺟﺪﻳﺘﻬﻢ ﰲ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ،ﻭﻣﻦ ﺧﻼﻝ ﻓﻬﻤﻬﻢ
ﻟﺪﻭﺭﻫﻢ ﺍﳌﻮﻛﻮﻝ ،ﻭﻫﻮ ﲪﻞ ﺗﻠﻚ ﺍﻷﻣﺎﻧﺔ ﻭﺗﺒﻠﻴﻐﻬﺎ ﻟﻠﻨﺎﺱ ،ﻭﻣﻦ ﺧﻼﻝ ﻓﻬﻤﻬﻢ ﻟﻠﻄﺮﻳـﻖ
ﻭﺍﺣﺘﻤﺎﻻﺕ ﺍﻟﻨﺘﺎﺋﺞ.
ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﺇﻻ ﺫﻭﻭ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳚﺎﺑﻴﺔ ،ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﳊﻖ ﲰﺔ ﻛﻞ ﺃﺻـﺤﺎﺏ
ﺍﻟﺪﻋﻮﺍﺕ ،ﺣﻴﺚ ﺗﱪﺯ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺟﻠﻴﺔ ﰲ ﺳﲑﻢ.
ﺐ
ﺤ ﹶﺔ ،ﺣﺪﺛﻨﺎ ﻋﻘِﻴ ﹸﻞ ﺑ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ
ﻭﺗﺪﺑﺮ ﺛﺒﺎﺗﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓ ﻌ ﻦ ﻣﻮﺳﻰ ﺑ ِﻦ ﹶﻃﻠﹾ
ﺐ ! ِﺇ ﱠﻥ ﺍﺑـ ﻦ ﺐ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﹶﺃﺑﺎ ﻃﹶﺎﻟِـ ٍ ﺶ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍﺕ ﹸﻗ ﺮﻳ
ﺿ ﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﺎ ﹶﻝ :ﺟﺎ َﺀ ﺭ ِ
ﺠ ِﺪﻧﺎ ،ﻓﹶﺎﻧ ﻬ ﻪ ﻋ ﻦ ﹶﺃﺫﹶﺍﻧﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﻋﻘِﻴـ ﹸﻞ ! ﺍﹾﺋِﺘﻨِـﻲ
ﺴِ ﻚ ﻳ ﺆﺫِﻳﻨﺎ ﻓِﻲ ﻧﺎﺩِﻳﻨﺎ ،ﻭﻓِﻲ ﻣ ﹶﺃﺧِﻴ
ﻚ ﺗ ﺆﺫِﻳ ِﻬ ﻢ
ﻚ ﻳ ﺰ ﻋﻤﻮ ﹶﻥ ﹶﺃﻧ
ﺖ[ ﹶﻓﹶﺄﺗﻴﺘ ﻪ ِﺑ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺍﺑ ﻦ ﹶﺃﺧِﻲ ! ِﺇﻥﱠ ﺑﻨِﻲ ﻋ ﻤ
ﺤ ﻤ ٍﺪ ]ﹶﻓ ﹶﺬ ﻫﺒ
ِﺑ ﻤ
١١٣
ﺼ ﺮ ﻩ ِﺇﻟﹶﻰ ﺍﻟﺴـﻤﺎ ِﺀ .
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ ﺑ
ﺤﻠﱠ ﻖ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﻚ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ
،ﻓﹶﺎﻧﺘ ِﻪ ﻋ ﻦ ﹶﺫِﻟ
ﻚ
ﻉ ﹶﻟ ﹸﻜ ﻢ ﹶﺫﻟِـ
ﺲ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻧ ﻌ ﻢ .ﻗﹶﺎ ﹶﻝ :ﻣﺎ ﹶﺃﻧﺎ ِﺑﹶﺄ ﹾﻗ ﺪ ﺭ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﹶﺃ ﺩ
ﺸ ﻤ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﺗ ﺮ ﻭ ﹶﻥ ﻫ ِﺬ ِﻩ ﺍﻟ
٧٢
ﺐ :ﻣﺎ ﹶﻛ ﹶﺬﺑﻨﺎ ﺍﺑ ﻦ ﹶﺃﺧِﻲ .ﹶﻓﺎ ﺭ ِﺟﻌﻮﺍ . ﺸ ِﻌﻠﹸﻮﺍ ِﻣﻨﻬﺎ ﺷ ﻌﹶﻠ ﹰﺔ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻃﹶﺎِﻟ ٍ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ
ﻭﺗﺄﻣﻞ ﺛﺒﺎﺕ ﺃﺧﻴﻪ ﻫﻮﺩ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻭﻫﻮ ﻳﻮﺍﺟﻪ ﻗﻮﻣﻪ» ،ﰲ ﺣﺴﻢ ﻛﺎﻣﻞ ،ﻭﰲ ﲢﺪ
ﺳﺎﻓﺮ ،ﻭﰲ ﺍﺳﺘﻌﻼﺀ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﻣﻌﻪ ،ﻭﺛﻘﺔ ﰲ ﺭﺑﻪ ﺍﻟﺬﻱ ﳚﺪ ﺣﻘﻴﻘﺘﻪ ﰲ ﻧﻔﺴﻪ ﺑﻴﻨﺔ} :ﺇﻥ
ﺾ ﺁِﻟ ﻬِﺘﻨﺎ ِﺑﺴﻮ ٍﺀ ﻗﹶﺎ ﹶﻝ ﺇِﻧّﻲ ﹸﺃ ﺷ ِﻬ ﺪ ﺍﻟﱠﻠ ﻪ ﻭﺍﺷـ ﻬ ﺪﻭﺍ ﹶﺃِﻧّـﻲ ﺑـﺮِﻱ ٌﺀ ِّﻣﻤـﺎﻧﻘﹸﻮ ﹸﻝ ﺇ ﱠﻻ ﺍ ﻋﺘﺮﺍ ﻙ ﺑ ﻌ
ﺖ ﻋﻠﹶﻰ ﺍﻟﻠﱠـ ِﻪ ﺭِﺑّـﻲ ﺸ ِﺮﻛﹸﻮ ﹶﻥ * ﻣِﻦ ﺩﻭِﻧ ِﻪ ﹶﻓﻜِﻴﺪﻭﻧِﻲ ﺟﻤِﻴﻌﺎ ﹸﺛ ﻢ ﻻ ﺗﻨ ِﻈﺮﻭ ِﻥ * ﺇِﻧّﻲ ﺗ ﻮ ﱠﻛ ﹾﻠ ﺗ
ﺴﺘﻘِﻴ ٍﻢ * ﻓﹶﺈﻥ ﺗ ﻮﱠﻟﻮﺍ ﹶﻓﻘﹶـ ﺪ
ﻁ ﻣ ﺻﺮﺍ ٍﺻﻴِﺘﻬﺎ ﺇ ﱠﻥ ﺭِﺑّﻲ ﻋﻠﹶﻰ ِ
ﻭ ﺭِّﺑﻜﹸﻢ ﻣﺎ ﻣِﻦ ﺩﺍﺑ ٍﺔ ﺇ ﱠﻻ ﻫ ﻮ ﺁ ِﺧ ﹲﺬ ِﺑﻨﺎ ِ
ﻀﺮﻭﻧ ﻪ ﺷﻴﺌﹰﺎ ﺇ ﱠﻥ ﺭِﺑّـﻲ
ﻒ ﺭِﺑّﻲ ﹶﻗ ﻮﻣﺎ ﹶﻏﻴ ﺮ ﹸﻛ ﻢ ﻭﻻ ﺗ
ﺨِﻠ
ﺴﺘ
ﺖ ِﺑ ِﻪ ﺇﹶﻟﻴ ﹸﻜ ﻢ ﻭﻳ
ﹶﺃﺑﹶﻠ ﻐﺘﻜﹸﻢ ﻣﺎ ﹸﺃ ﺭ ِﺳ ﹾﻠ
ﻆ{ ]ﻫﻮﺩ ،[٥٧ - ٥٤ :ﺇﻥ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻋﻠﹶﻰ ﹸﻛ ِّﻞ ﺷ ﻲ ٍﺀ ﺣﻔِﻴ ﹲ
ﻼ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﺍﻟﺒﺎﻫﺮ ..ﺭﺟﻞ ﻭﺍﺣـﺪ ،ﱂ ﻭﰲ ﻛﻞ ﺯﻣﺎﻥ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺃﻥ ﻳﻘﻔﻮﺍ ﻃﻮﻳ ﹰ
ﻳﺆﻣﻦ ﻣﻌﻪ ﺇﻻ ﻗﻠﻴﻞ ،ﻳﻮﺍﺟﻪ ﺃﻋﱴ ﺃﻫﻞ ﺍﻷﺭﺽ ،ﻭﺃﻏﲎ ﺃﻫﻞ ﺍﻷﺭﺽ ﻭﺃﻛﺜـﺮ ﺃﻫـﻞ ﺍﻷﺭﺽ
ﺣﻀﺎﺭﺓ ﻣﺎﺩﻳﺔ ﰲ ﺯﻣﺎﻢ« .٧٣
ﺖ
ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﳊﻖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﰲ ﺍﻟﻘﱪ ،ﻭﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻧﻌﻤﺔ ﺭﺑﺎﻧﻴﺔ} :ﻳﹶﺜِﺒّـ
ﲔ
ﻀ ﱡﻞ ﺍﻟﱠﻠ ﻪ ﺍﻟﻈﱠﺎﻟِــ ِﻤ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﻓِﻲ ﺍﻵ ِﺧ ﺮ ِﺓ ﻭﻳ ِ
ﺖ ﻓِﻲ ﺍﻟﹾـ
ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺑِﺎﹾﻟ ﹶﻘ ﻮ ِﻝ ﺍﻟﺜﱠﺎِﺑ ِ
ﻭﻳ ﹾﻔ ﻌ ﹸﻞ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﻳﺸﺎ ُﺀ{ ]ﺇﺑﺮﺍﻫﻴﻢ.[٢٧ :
ﻭﻫﻮ ﺍﻟﺮﺻﻴﺪ ﺍﻟﺬﻱ ﻻ ﻳﻀﻴﻊ ،ﻭﻫﻮ ﺍﻟﺰﺍﺩ ﺍﻟﺬﻱ ﻻ ﻳﻨﻀﺐ ،ﺍﻟﺬﻱ ﻳﺮﺛﻪ ﺍﻟﻼﺣﻘﻮﻥ ـ ﻣـﻦ
ﺃﺟﻴﺎﻝ ﺍﻟﺪﻋﺎﺓ ،ﻭﺃﺻﺤﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ـ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﳍﻢ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ،ﺍﻟﺬﻳﻦ ﱂ ﻳﺒـﺪﻟﻮﺍ
ﻼ .ﻭﻫﻮ ﺍﳌﻨﺎﺭﺓ ﺍﻟﱵ ﻋﻠﻰ ﺿﻮﺋﻬﺎ ﻳﻬﺘﺪﻱ ﻛﻞ ﺷﺎﺭﺩ.
ﺗﺒﺪﻳ ﹰ
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻣﻨﺔ :ﺍﻻﻫﺘﻤﺎﻡ ﺑﻨﺸﺮ ﺍﻟﺪﻋﻮﺓ:
ﻭﻣﻦ ﺧﻼﻝ ﺗﺪﺑﺮ ﺁﻳﺎﺕ ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﻘﺼﺔ ،ﻭﺍﻟﱵ ﺗﺒﲔ ﺍﳌﻮﺍﺟﻬﺔ ﺑﲔ ﺍﻟﺮﺟﻞ ﺍﳌـﺆﻣﻦ
ﻭﻗﻮﻣﻪ ،ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺴﺘﺸﻌﺮ ﺑﻌﺾ ﺍﻟﺴﻤﺎﺕ ﺍﻷﺧﺮﻯ ﻟﻠﻄﻠﻴﻌﺔ ﺍﳌﺆﻣﻨﺔ.
- ٧٢ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﺜﻤﺎﻧﻴﺔ ( ٤٢٢٧) (٢٥١ / ١٧) -ﻫﺬﹶﺍ ِﺇ ﺳﻨﺎ ﺩ ﺣ
ﺴ ﻦ.
- ٧٣ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ،ﺳﻴﺪ ﻗﻄﺐ.١٩٠٥ / ١٢ ،
١١٤
ﻓﻠﻘﺪ ﺃﻭﺭﺩ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻗﺪ ﲢﺮﻙ } ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﺎ ﺍﻟﹾـ ﻤﺪِﻳﻨ ِﺔ{ ]ﻳﺲ.[٢٠ :
ﻭﻫﻲ ﺍﻟﻠﻤﺤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﻄﻴﺒﺔ ﺍﻟﱵ ﻤﻨﺎ ﰲ ﻗﻀﻴﺘﻨﺎ ﺃﻭ ﻣﻮﺿﻮﻋﻨﺎ ،ﻭﻫﻲ ﺍﻟﺒﺤﺚ ﰲ
ﲰﺎﺕ ﺍﻟﺪﻋﺎﻣﺔ ﺍﻷﻭﱃ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ،ﺃﻭ ﻫﻲ ﺻﻔﺎﺕ ﺍﻟﻄﻠﻴﻌﺔ ﺍﻟﻔﺎﻋﻠﺔ.
ﻭﺍﻟﱵ ﻧﺴﺘﺸﻒ ﻣﻨﻬﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺮﺑﺎﻧﻴﲔ ،ﻭﻫﻢ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺃﺭﺳـﻠﻬﻢ ﺍﳊـﻖ ـ
ﺳﺒﺤﺎﻧﻪ ـ ﺇﱃ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ،ﻗﺪ ﳒﺤﻮﺍ ﰲ ﻋﺮﺽ ﻗﻀﻴﺘﻬﻢ ،ﻓﺎﺳﺘﻌﺼﺖ ﻋﻠﻰ ﳏﺎﻭﻻﺕ
ﺍﻟﺘﺤﺠﻴﻢ ﻭﺍﻟﺘﻐﻴﻴﺐ ،ﻭﻛﺴﺮﺕ ﻃﻮﻕ ﺍﻟﺘﻌﺘﻴﻢ ﻭﺍﻟﺘﺠﻬﻴﻞ ﻭﺍﻟﻌـﺰﻝ ،ﻭﺍﺗﺴـﻌﺖ ﺩﺍﺋﺮـﺎ،
ﻭﺃﺻﺒﺤﺖ ﺣﺪﻳﺚ ﺍﻟﺸﺎﺭﻉ ،ﺣﱴ ﻭﺻﻠﺖ ﺇﱃ ﺃﻗﺼﻰ ﻣﻜﺎﻥ ﺑﺎﳌﺪﻳﻨﺔ.
ﻭﻫﺬﻩ ﲰﺔ ﻣﻬﻤﺔ ﺟﺪﺍﹰ ،ﻳﺘﺒﲔ ﻣﻨﻬﺎ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﻨﺼﺮ ،ﺃﻻ ﻭﻫﻲ ﺍﻟﻨﺠﺎﺡ ﰲ ﺍﳌﻬﻤـﺔ
ﺍﳌﻮﻛﻮﻟﺔ ،ﻭﻫﻲ ﺍﻟﺒﻼﻍ.
ﻭﺗﺒﲔ ﳒﺎﺡ ﺍﻟﺮﺳﻞ ﰲ ﻧﺸﺮ ﺍﻟﻔﻜﺮﺓ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣﺴﺘﻄﺎﻉ ،ﻭﻋﺪﻡ ﺍﻟﺮﻛﻮﻥ ﺃﻭ ﺍﳍﺰﳝﺔ ﺃﻣﺎﻡ
ﺿﻐﻂ ﺍﻟﻮﺍﻗﻊ ،ﻭﺃﻣﺎﻡ ﺻﻌﻮﺑﺔ ﺍﻟﻌﻮﺍﺋﻖ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﺘﺎﺳﻌﺔ :ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻨﺎﺱ:
ﻭﺗﺒﲔ ﺍﻟﻘﺼﺔ ،ﰲ ﺑﺪﺍﻳﺔ ﺁﻳﺎﺕ ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﺃﻥ ﺍﳋﲑ ﻗﺪ ﺃﺗﻰ ﻣﻦ ﺣﻴﺚ ﱂ ﻳﺘﻮﻗﻊ ،ﻭﺃﻥ ﺍﷲ
ـ ﻋﺰ ﻭﺟﻞ ـ ﻗﺪ ﺳﺮﻯ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻋﻨﺪﻣﺎ ﺗﻌﺮﺿﺖ ﻓﻜﺮﻢ ﻟﻠﺤﺼﺎﺭ ،ﻭﺗﻌﺮﺿﻮﺍ
ﺴﻌﻰ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﻗﹶـ ﻮ ِﻡ
ﻟﻠﺘﻜﺬﻳﺐ ﻭﺍﻟﺘﻬﺪﻳﺪ ،ﻓﺠﺎﺀ ﺍﻟﻔﺮﺝ } :ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﺎ ﺍﻟﹾـﻤﺪِﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳ
ﲔ{ ]ﻳﺲ.[٢٠ : ﺍﺗِﺒﻌﻮﺍ ﺍﻟﹾـ ﻤ ﺮ ﺳِﻠ
ﻭﻫﻲ ﳌﺴﺔ ﺗﺴﺮﻳﺔ ﺭﺑﺎﻧﻴﺔ ﺗﻌﻄﻲ ﺍﻷﻣﻞ ﳍﺆﻻﺀ ﺍﻟﺮﺳﻞ ،ﻓﺘﻘﻮﻝ ﳍﻢ ﻟﻘﺪ ﺃﺩﻳـﺘﻢ ﻣﻬﻤـﺘﻜﻢ،
ﻼ
ﻭﳒﺤﺘﻢ ﰲ ﺣﺴﻦ ﻋﺮﺽ ﺍﻟﻘﻀﻴﺔ ﻭﺗﻘﺪﳝﻬﺎ ،ﻭﺑﻴﺎﻥ ﻋﺪﺍﻟﺘﻬﺎ ،ﻓﺘﻔﺎﻋﻞ ﺍﻟﺸﺎﺭﻉ ﻣﻌﻜﻢ ﳑـﺜ ﹰ
ﻼ ﻣـﻊ ﻋﺪﺍﻟـﺔ
ﰲ ﲢﺮﻙ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ،ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻓﺮﺩﺍﹰ ،ﻭﻓﺮﺩﹰﺍ ﻭﺍﺣﺪﺍﹰ ،ﻣﺘﻔـﺎﻋ ﹰ
ﻗﻀﻴﺘﻜﻢ ﻭﺻﺪﻗﻬﺎ.
ﺑﻞ ﻳﺘﺤﻤﻞ ﺧﻄﻮﺭﺓ ﻋﺮﺽ ﺩﻓﺎﻋﻪ ﻭﺭﺃﻳﻪ ،ﺣﱴ ﻟﻮ ﺃﺩﻯ ﺫﻟﻚ ﺇﱃ ﺍﺳﺘﺸـﻬﺎﺩﻩ ﰲ ﺳـﺒﻴﻞ
ﻣﻮﻗﻔﻪ ﺍﳌﻨﺎﺻﺮ.
١١٥
ﻭﻫﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﻧﻨﻈﺮ ﺇﻟﻴﻬﺎ ﲟﻨﻈﺎﺭ ﺁﺧﺮ ،ﻭﻫﻲ ﲰﺔ ﻋﻈﻴﻤﺔ ﳚﺐ ﺃﻥ ﺗﺘﺼﻒ ـﺎ ﻛـﻞ
ﻃﻠﻴﻌﺔ ﻣﺆﻣﻨﺔ ،ﺃﻻ ﻭﻫﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻨﺎﺱ؛ ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﻫﺪﻑ ﺎﺋﻲ،
ﻫﻮ ﺇﳚﺎﺩ ﻗﺎﻋﺪﺓ ﲨﺎﻫﲑﻳﺔ ﺗﻨﺎﺻﺮﻫﺎ ﻭﲢﻤﻴﻬﺎ.
ﻭﺗﺪﺑﺮ ﻛﻴﻒ ﺃﻥ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻗﺪ ﺭﺑﻂ ﺑﲔ ﺧﲑﻳﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﺑﲔ ﺧﺮﻭﺟﻬـﺎ ﺇﱃ
ﺍﻟﻨﺎﺱ ،ﻛﻞ ﺍﻟﻨﺎﺱ ،ﻋﻠﻰ ﳐﺘﻠﻒ ﻓﺌﺎﻢ ﻭﺃﺟﻨﺎﺳﻬﻢ ﻭﺃﻟﻮﺍﻢ ،ﻟﺘﻘﻮﺩﻫﻢ ﺇﱃ ﺧﲑﻱ ﺍﻟـﺪﻧﻴﺎ
ﻭﺍﻵﺧﺮﺓ ،ﺃﻣﺮﹰﺍ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻴﹰﺎ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺫﻟﻚ ﺑﻌﺪ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺘﻬﺎ ﻋﻘﺪﻳﺎﹰ ،ﻟﺘﻨﻄﻠﻖ ﻣﻦ
ﺱ ﺗـ ﹾﺄ ﻣﺮﻭ ﹶﻥ
ﺖ ﻟِﻠﻨـﺎ ِ
ﻗﺎﻋﺪﺓ ﺇﳝﺎﻧﻴﺔ ،ﻭﻟﺘﻜﻮﻥ ﺷﻬﻴﺪﺓ ﻋﻠﻴﻬﻢ} :ﻛﹸﻨﺘ ﻢ ﺧﻴ ﺮ ﹸﺃﻣـ ٍﺔ ﹸﺃ ﺧ ِﺮﺟـ
ﻑ ﻭﺗﻨ ﻬ ﻮ ﹶﻥ ﻋ ِﻦ ﺍﻟﹾـﻤﻨ ﹶﻜ ِﺮ ﻭﺗ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١١٠ :
ﺑِﺎﻟﹾـ ﻤ ﻌﺮﻭ ِ
ﻓﻜﺎﻥ ﺳﻠﻮﻛﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺍﻟﺪﻋﻮﺓ ،ﻫـﻮ ﺍﻻﻟﺘـﺰﺍﻡ ﲜـﺎﻧﺒﲔ
ﻣﻬﻤﲔ ،ﳘﺎ:
- ١ﺗﺮﺑﻴﺔ ﻗﺎﻋﺪﺓ ﺻﻠﺒﺔ ﺗﻘﻮﺩ ﺍﻟﺘﻐﻴﲑ.
- ٢ﺗﻜﻮﻳﻦ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﳌﻨﺎﺻﺮ ﻟﻠﻔﻜﺮﺓ ،ﻭﺍﳌﺆﻳﺪ ﻟﻠﺪﺍﻋﻴﺔ.
ﻭﻋﺪﻡ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻨﺎﺱ ،ﻛﻞ ﺍﻟﻨﺎﺱ ،ﻣﻦ ﺃﺟﻞ ﺗﻜﻮﻳﻦ ﺗﻠـﻚ ﺍﻟﻘﺎﻋـﺪﺓ
ﺍﳉﻤﺎﻫﲑﻳﺔ ،ﺣﱴ ﺇﻥ ﺗﻮﺍﺿﻊ ﻋﺪﺩﻫﺎ ﲢﻮﻝ ﺍﻟﻄﻠﻴﻌﺔ ﺍﳌﺆﻣﻨﺔ ﺇﱃ ﺣﺮﻛﺔ ﳔﺒﻮﻳﺔ ،ﻓﺘـﺆﺩﻱ ﺇﱃ
ﻋﻤﻠﻴﺔ ﻋﺰﻝ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﲨﺎﻫﲑ ﺍﻷﻣﺔ ،ﻓﻴﺆﺩﻱ ﺇﱃ ﺳﻬﻮﻟﺔ ﻋﻤﻠﻴﺎﺕ ﺇﺟﻬﺎﺿﻬﺎ.
ﻭﺗﻜﻮﻥ ﺍﶈﺼﻠﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻫﻲ ﺗﻌﺮﺿﻬﺎ ﺇﱃ ﻋﻤﻠﻴﺔ ﻭﺃﺩ ﻣﻘﻨﻌﺔ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﻌﺎﺷﺮﺓ :ﺍﻟﻌﻔﺔ ﻭﺍﻟﱰﺍﻫﺔ:
ﻭﻋﻨﺪﻣﺎ ﺟﺎﺀ ﺻﺎﺣﺐ ﻳﺲ ﺍﳌﺆﻣﻦ ﺇﱃ ﻣﺴﺮﺡ ﺍﻷﺣﺪﺍﺙ ،ﻭﺻﻒ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﺑﺼﻔﺘﲔ ﺃﻭ
ﲰﺘﲔ ﺑﺎﺭﺯﺗﲔ ،ﻻ ﳜﺘﻠﻒ ﻋﻠﻴﻬﻤﺎ ﺍﺛﻨﺎﻥ ،ﻭﳘﺎ ﺃﺧﻄﺮ ﺻﻔﺘﲔ؛ ﻷﻤﺎ ﺟﺎﺀﺗﺎ ﻋﻠـﻰ ﻟﺴـﺎﻥ
ﺍﻵﺧﺮ ،ﻭﻛﺬﻟﻚ ﱂ ﻳﻨﻜﺮﳘﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ،ﻭﺍﻟﱵ ﺟﻌﻠﺖ ﺍﻟﺮﺟﻞ ﺍﳌـﺆﻣﻦ ﻳـﺒﲏ ﻋﻠـﻰ
ﺃﺳﺎﺳﻬﻤﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﺻﺎﺩﻗﻮﻥ ،ﻭﺑﻌﻴﺪﻭﻥ ﻋﻦ ﻣﻮﺍﻃﻦ ﺍﻟﺸﺒﻬﺎﺕ ﺃﻭ ﻣﻮﺍﺿﻊ ﺍﻻﺎﻡ،
ﻭﻛﺎﻧﺘﺎ ﻣﻦ ﺃﻗﻮﻯ ﺣﺠﺠﻪ ﺃﺛﻨﺎﺀ ﺣﻮﺍﺭﻩ ﻣﻊ ﻗﻮﻣﻪ ﺍﳌﻜﺬﺑﲔ.
١١٦
ﺴﹶﺄﹸﻟ ﹸﻜ ﻢ ﹶﺃ ﺟﺮﺍ{ ]ﻳﺲ[٢١ :؛ ﺃﻱ
ﻭﺃﻭﻝ ﻫﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ ﻧﻠﻤﺤﻬﺎ ﻣﻦ ﻗﻮﻟﻪ} :ﺍﺗِﺒﻌﻮﺍ ﻣﻦ ﱠﻻ ﻳ
ﺍﺗﺒﻌﻮﺍ ﻫﺆﻻﺀ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﻜﺴﺒﻮﺍ ﺑﻔﻜﺮﻢ ،ﻭﱂ ﻳﻄﻠﺒﻮﺍ ﺃﺟﺮﹰﺍ ﻧﻈـﲑ ﻭﻋﻈﻬـﻢ ،ﻭﱂ
ﻳﺘﻌﻴﺸﻮﺍ ﺑﺪﻋﻮﻢ.
ﺃﻻ ﺗﺮﻭﻥ ﻣﻦ ﻻ ﻳﺴﻌﻰ ﺇﱃ ﻣﻐﻨﻢ ،ﻭﱂ ﻳﻄﻤﻊ ﰲ ﺃﺟﺮ ،ﻭﺗﱰﻩ ﻋﻤﺎ ﺑﺄﻳﺪﻳﻜﻢ؛ ﺃﻻ ﻳﺪﻝ ﺫﻟﻚ
ﻋﻠﻰ ﺻﺪﻗﻪ؟!
ﻭﻫﻲ ﺍﻟﺴﻤﺔ ﺍﻟﱵ ﻳﺘﻤﻴﺰ ﺎ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ.
ﻭﺗﺄﻣﻞ ﻛﻴﻒ ﺃﻧﻜﺮ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻋﻠﻰ ﻣﺸﺮﻛﻲ ﻣﻜﺔ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻭﻫﻮ ﺍﻟﺬﻱ ﱂ ﻳﻄﻠﺐ ﺃﺟﺮﹰﺍ ﻳﺜﻘﻞ ﻛﺎﻫﻠﻬﻢ ،ﻓﻴﺪﻓﻌﻬﻢ ﺇﱃ ﺍﻟﺘﻜﺬﻳﺐ} :ﹶﺃ ﻡ
ﺴﹶﺄﹸﻟ ﻬ ﻢ ﹶﺃ ﺟﺮﺍ ﹶﻓﻬﻢ ِﻣّﻦ ﻣ ﻐ ﺮ ٍﻡ ﻣﹾﺜ ﹶﻘﻠﹸﻮ ﹶﻥ{ ]ﺍﻟﻄﻮﺭ.[٤٠ :
ﺗ
ﻭﻫﻮ ﺍﻟﺮﺩ ﻧﻔﺴﻪ ﻣﻦ ﻧﻮﺡ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻋﻠﻰ ﻗﻮﻣﻪ ﺍﳌﻜﺬﺑﲔ } :ﻭﻳﺎ ﹶﻗ ﻮ ِﻡ ﻻ ﹶﺃﺳـﹶﺄﹸﻟ ﹸﻜ ﻢ
ﻱ ﺇ ﱠﻻ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ{ ]ﻫﻮﺩ.[٢٩ : ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﹰﻻ ﺇ ﹾﻥ ﹶﺃ ﺟ ِﺮ
ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻻﺳﺘﻨﻜﺎﺭ ﻧﻔﺴﻪ ﻣﻦ ﻫﻮﺩ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻋﻠﻰ ﻣﻮﻗﻒ ﻋﺎﺩ} :ﻳﺎ ﻗﹶـ ﻮ ِﻡ ﻻ
ﻱ ﺇ ﱠﻻ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﹶﺃﻓﹶﻼ ﺗ ﻌ ِﻘﻠﹸﻮ ﹶﻥ{ ]ﻫﻮﺩ.[٥١ :
ﹶﺃ ﺳﹶﺄﹸﻟ ﹸﻜ ﻢ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﺟﺮﺍ ﺇ ﹾﻥ ﹶﺃ ﺟ ِﺮ
ﻭﺍﻟﺘﺮﻓﻊ ﻋﻤﺎ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ ،ﺃﻭ ﺍﻟﻌﻔﺔ ﻭﺍﻟﱰﺍﻫﺔ ،ﻫﻲ ﲰﺔ ﺑﺎﺭﺯﺓ ﻟﻜﻞ ﻃﻠﻴﻌﺔ ﻣﺆﻣﻨﺔ ،ﻭﻫـﺬﻩ
ﺍﻟﺴﻤﺔ ﻫﻲ ﺳﺒﻴﻞ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻻﺣﺘﺮﺍﻡ ،ﻭﻣﻦ ﻣﺴﻮﻏﺎﺕ ﻗﺒﻮﻝ ﺍﻟﻨﺎﺱ ﻟﻠﻔﻜﺮﺓ ،ﻭﺳﺒﺐ ﺃﺳﺎﺱ
ﻟﻜﺴﺐ ﺣﺒﻬﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ـ ﺭﲪﻪ ﺍﷲ ـ» :ﻻ ﺗﺰﺍﻝ ﻛﺮﳝﹰﺎ ﻋﻠﻰ ﺍﻟﻨـﺎﺱ
ﻣﺎ ﱂ ﺗﻌﺎﻁ ﻣﺎ ﰲ ﺃﻳﺪﻳﻬﻢ ،ﻓﺈﺫﺍ ﻓﻌﻠﺖ ﺫﻟـﻚ ﺍﺳـﺘﺨﻔﻮﺍ ﺑـﻚ ،ﻭﻛﺮﻫـﻮﺍ ﺣـﺪﻳﺜﻚ،
ﻭﺃﺑﻐﻀﻮﻙ«.
■ ﺍﻟﺴﻤﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﺣﺴﻦ ﺍﻟﺴﲑﺓ ﻭﺍﻟﺴﻠﻮﻙ:
ﺃﻣﺎ ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻻﺣﻈﻬﺎ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ؛ ﻓﻬﻲ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ } :ﻣ ﻬﺘﺪﻭ ﹶﻥ{ ]ﻳﺲ:
.[٢١
ﺃﻱ ﺃﻥ ﺍﻟﺴﻤﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺟﻌﻠﺖ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻳﺘﺤﺮﻙ ،ﻭﳜﺎﻃﺮ ﺑﻨﻔﺴﻪ ،ﻭﻳﺪﺍﻓﻊ ﻋـﻦ
ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ،ﻫﻲ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻳﺘﻤﻴﺰﻭﻥ ﺑﺎﻟﺼﻼﺡ ﻭﺍﳍﺪﺍﻳﺔ ،ﻭﻻ ﻳﺸﲔ ﺳﻠﻮﻛﻬﻢ ﺃﻱ
ﺷﺎﺋﺒﺔ ﺃﺧﻼﻗﻴﺔ ﺗﻘﺪﺡ ﰲ ﺻﺪﻗﻬﻢ.
١١٧
ﻭﻗﻴﻞ ﺇﻥ ﻭﺻﻔﻪ ﳍﻢ ﺑﺘﻠﻚ ﺍﻟﺴﻤﺔ؛ ﻫﻲ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻋﺮﻑ ﻣﻨﻬﺎ ﻗﻮﻣﻪ ﺃﻧﻪ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ،ﻭﺃﻧﻪ
ﻳﺪﺭﻙ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻀﻼﻝ ،ﻭﳝﻴﺰ ﺑﲔ ﺍﳌﻬﺘﺪﻱ ﻭﺍﻟﻀﺎﻝ ،ﻓﺮﲨﻮﻩ ﺑﺴﺒﺒﻬﺎ .٧٤
ﻭﺗﺄﻣﻞ ﻣﻮﻗﻒ ﺍﻟﺴﺠﻴﻨﲔ ﻋﻨﺪﻣﺎ ﺍﺣﺘﺎﺟﹰﺎ ﻟﺘﺄﻭﻳﻞ ﺭﺅﻳﺎﳘﺎ ،ﻓﻤﺎ ﻛﺎﻥ ﻣﻨـﻬﻤﺎ ﺇﻻ ﺃﻥ ﻗﺼـﺪﺍ
ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺫﻛﺮﺍ ﺳﺒﺐ ﺛﻘﺘﻬﻤﺎ ﻓﻴﻪ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ؛ ﺃﻥ ﺳـﻠﻮﻛﻪ ﻛـﺎﻥ
ﲔ{ﺴِﻨ
ﺤِﻃﻴﺒﺎﹰ ،ﺣﱴ ﻭﻫﻮ ﰲ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ ،ﻓﻨﻄﻘﺎ ﻣﻘ ﺮﻳﻦ} :ﺇﻧـﺎ ﻧـﺮﺍ ﻙ ﻣِـ ﻦ ﺍﻟﹾــ ﻤ
]ﻳﻮﺳﻒ.[٣٦ :
ﻭﺇﻧﻪ ﻟﺪﺭﺱ ﻋﻈﻴﻢ ﻟﻜﻞ ﻃﻠﻴﻌﺔ ﻣﺆﻣﻨﺔ ﺃﻥ ﺗﺮﻱ ﺭﺎ ـ ﻋﺰ ﻭﺟﻞ ـ ﻣﻨﻬﺎ ﻛﻞ ﻗﻮﺓ ﻭﺧﲑ،
ﰒ ﺗﺮﻱ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺣﻮﳍﺎ ﺑﻞ ﻛﻞ ﺍﻟﻨﺎﺱ ﻛﻞ ﺧﲑ ﻭﺳﻠﻮﻙ ﺣﺴﻦ؛ ﺣﱴ ﺗﻨﻄﻖ ﺍﻷﻟﺴـ ﻦ
ﻓﻴﻬﻢ ﺑﺎﻟﺬﻛﺮ ﺍﳊﺴﻦ.
ﻭﺇﺎ ﻟﺴﻤﺔ ﺭﺍﻗﻴﺔ ﺑﺎﺭﺯﺓ ﺃﻥ ﻳﺘﺤﺪﺙ ﺎ ﺍﻵﺧﺮ!
ﺐ
ﺴﻴﺮﻯ ﺍﻟﱠﻠ ﻪ ﻋ ﻤﹶﻠ ﹸﻜ ﻢ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭﺍﻟﹾـ ﻤ ﺆ ِﻣﻨﻮﻥﹶ ﻭ ﺳﺘ ﺮﺩﻭ ﹶﻥ ﺇﻟﹶﻰ ﻋﺎﻟِـ ِﻢ ﺍﹾﻟ ﻐﻴـ ِ
} ﻭﹸﻗ ِﻞ ﺍ ﻋ ﻤﻠﹸﻮﺍ ﹶﻓ
ﺸﻬﺎ ﺩ ِﺓ ﹶﻓﻴﻨِّﺒﹸﺌﻜﹸﻢ ِﺑﻤﺎ ﻛﹸﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ.[١٠٥ : ﻭﺍﻟ
ﺕ
ﺖ ﺗﻘﹸﻮ ﹸﻝ " :ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺍ ﺣﺘﻘﹶـ ﺮ ﺸ ﹶﺔ ﻛﹶﺎﻧ ﻱ ،ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﻋ ﺮ ﻭ ﹸﺓ ﺑ ﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ،ﹶﺃ ﱠﻥ ﻋﺎِﺋ
ﻋﻦِ ﺍﻟ ﺰ ﻫ ِﺮ
ﺠ ﻢ ﺍﹾﻟ ﹸﻘﺮﺍ ُﺀ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻃ ﻌﻨﻮﺍ ﻋﻠﹶـﻰ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ ﺣﺘﻰ ﻳﻨ ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺻﺤﺎ ِ ﹶﺃ ﻋﻤﺎ ﹶﻝ ﹶﺃ
ﺼﻠﱢﻲ
ﺻﻠﹶﺎ ﹰﺓ ﻟﹶﺎ ﻧ
ﺻﻠﱡﻮﺍ ﺴ ﻦ ِﻣﹾﺜﹶﻠ ﻪ ،ﻭﹶﻗ ﺮ ُﺀﻭﺍ ِﻗﺮﺍ َﺀ ﹰﺓ ﻟﹶﺎ ﻧ ﹾﻘ ﺮﹸﺃ ِﻣﹾﺜﹶﻠﻬﺎ ،ﻭ
ﺤِ ﻋﹾﺜﻤﺎ ﹶﻥ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﹶﻗ ﻮﻟﹰﺎ ﻟﹶﺎ ﻧ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴـ ِﻪ
ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺻﺤﺎ ِ ﺕ ،ﺇِﺫﹶﺍ ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻳﻘﹶﺎ ِﺭﺑﻮ ﹶﻥ ﻋ ﻤ ﹶﻞ ﹶﺃ ِﻣﹾﺜﹶﻠﻬﺎ ،ﹶﻓﹶﻠﻤﺎ ﺗ ﹶﺬ ﱠﻛ ﺮ
ﺴﻴﺮﻯ ﺍﻟﱠﻠ ﻪ ﻋ ﻤﹶﻠﻜﹸـ ﻢﺉ ِﻣﻨ ﻬ ﻢ ﹶﻓ ﹸﻘ ﹾﻞ :ﻭﹸﻗ ِﻞ ﺍ ﻋ ﻤﻠﹸﻮﺍ ﹶﻓ ﺴ ﻦ ﹶﻗ ﻮ ِﻝ ﺍ ﻣ ِﺮ ٍ
ﻚ ﺣ ﺠﺒ
ﻭ ﺳﱠﻠ ﻢ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ﻋ
ﺸﻬﺎ ﺩ ِﺓ ﹶﻓﻴﻨﺒﹸﺌ ﹸﻜ ﻢ ِﺑﻤﺎ ﹸﻛﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸـﻮ ﹶﻥ ،
ﺐ ﻭﺍﻟ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ﻭ ﺳﺘﺮﺩﻭ ﹶﻥ ِﺇﻟﹶﻰ ﻋﺎِﻟ ِﻢ ﺍﹾﻟ ﻐﻴ ِ
ﻚ ﹶﺃ ﺣ ﺪ " ".٧٥
ﺨ ﱠﻔﻨ
ﺴﺘ ِ
ﻭﻟﹶﺎ ﻳ
■ ﺍﻟﺪﻋﺎﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ :ﻭﻫﻲ ﻭﺟﻮﺩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳉﻤﺎﻫﲑﻳﺔ:
- ٧٤ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ.
ﺴ ﲑ ﺍﺑ ِﻦ ﹶﺃﺑِﻲ ﺣﺎِﺗ ٍﻢ ) ( ١٠٧٧٠ﺻﺤﻴﺢ ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ - ٤٦ (٤٠٦ / ٢٤) -ﺑﺎﺏ ﹶﻗ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - ٧٥ﺗ ﹾﻔ ِ
ﺖ ِﺭﺳﺎ ﹶﻻِﺗ ِﻪ ( ﻣﻌﻠﻘﺎ ﺑﺼﻴﻐﺔ ﺍﳉﺰﻡ
ﻚ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﺗ ﹾﻔ ﻌ ﹾﻞ ﹶﻓﻤﺎ ﺑﱠﻠ ﻐ
ﻚ ِﻣ ﻦ ﺭﺑ
ﺗﻌﺎﻟﹶﻰ ) ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﺑﱢﻠ ﹾﻎ ﻣﺎ ﹸﺃﻧ ِﺰ ﹶﻝ ِﺇﹶﻟﻴ
١١٨
ﺃﻭ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻨﺎﺻﺮ ﺍﻟﻔﻜﺮﺓ ،ﻭﳛﺐ ﺩﻋﺎﺎ ﻭﻳﻜﺮﻩ ﺃﻋـﺪﺍﺀﻫﺎ ،ﻭﳛـﺮﺹ ﻋﻠـﻰ
ﺍﻧﺘﺼﺎﺭﻫﺎ.
ﻭﺍﻟﱵ ﲤﺜﻠﺖ ﰲ ﺣﺮﻛﺔ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ،ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﻟﻴﻨﺎﺻﺮ ﺍﻟﻔﻜﺮﺓ ،ﻭﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟـﺪﻋﻮﺓ،
ﻭﻳﺆﻳﺪ ﺍﻟﺪﻋﺎﺓ.
ﻭﻗﺪ ﻭﺭﺩ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﰲ ﺁﻳﺎﺕ ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻘﺼﺔ ،ﻭﻫﻲ ﺟﻮﻟﺔ ﺍﳌﻮﺍﺟﻬـﺔ ﺑـﲔ
ﺴﻌﻰ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﻗﹶـ ﻮ ِﻡ ﺍﺗِﺒﻌـﻮﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻭﺑﲔ ﻗﻮﻣﻪ } :ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﺎ ﺍﻟﹾـ ﻤﺪِﻳﻨﺔِ ﺭ ﺟ ﹲﻞ ﻳ
ﺴﹶﺄﹸﻟ ﹸﻜ ﻢ ﹶﺃ ﺟﺮﺍ ﻭﻫﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ * ﻭﻣﺎ ِﻟ ﻲ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﲔ * ﺍﺗِﺒﻌﻮﺍ ﻣﻦ ﱠﻻ ﻳ ﺍﻟﹾـ ﻤ ﺮ ﺳِﻠ
ﻀ ٍّﺮ ﻻ ﺗ ﻐ ِﻦ ﻋِﻨّﻲ ﺷـﻔﹶﺎ ﻋﺘ ﻬ ﻢ
ﺨ ﹸﺬ ﻣِـﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ﺇﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ِﺑ ﻭﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ * ﹶﺃﹶﺃﺗ ِ
ﺖ ِﺑ ﺮِّﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ * ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ
ﲔ * ﺇِﻧّﻲ ﺁ ﻣﻨ
ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨ ِﻘﺬﹸﻭ ِﻥ * ﺇِﻧّﻲ ﺇﺫﹰﺍ ﱠﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
ﲔ{ ﺖ ﹶﻗ ﻮ ِﻣﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ * ِﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭِﺑّﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ﻣِـ ﻦ ﺍﻟﹾــ ﻤ ﹾﻜ ﺮ ِﻣ ﺠﻨ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻟﻴ
ﺍﻟﹾـ
]ﻳﺲ.[٢٧ - ٢٠ :
ﻭﻣﻦ ﺧﻼﻝ ﺗﺪﺑﺮ ﺍﻵﻳﺎﺕ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺒﺤﺚ ﺣﻮﻝ ﺑﻌﺾ ﺻﻔﺎﺕ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ.
ﻭﻧﻘﻮﻝ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﺃﻭ ﺍﻟﺴﻤﺎﺕ؛ ﻷﻧﻨﺎ ﺳﻨﻠﺘﺰﻡ ﲟﺎ ﻭﺭﺩ ﻋﻨﻬﺎ ﰲ ﺁﻳﺎﺕ ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ
ﺍﻟﻘﺼﺔ ،ﻭﻛﺬﻟﻚ ﺳﻨﺮﺗﺐ ﺍﻟﺴﻤﺎﺕ ﻋﻠﻰ ﺣﺴﺐ ﻭﺭﻭﺩﻫﺎ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ،ﻭﻟﻴﺲ ﻋﻠـﻰ
ﺣﺴﺐ ﺃﻭﻟﻮﻳﺘﻬﺎ ،ﺃﻭ ﺃﳘﻴﺘﻬﺎ.
■ ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ :ﺍﻟﻮﻋﻲ ﺑﺎﻟﻮﺍﻗﻊ:
ﺗﺒﲔ ﺁﻳﺎﺕ ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻘﺼﺔ؛ ﺃﻥ ﻣﺆﻣﻦ ﻳﺲ ﻗﺪ ﲢﺮﻙ ﰲ ﻣﺒﺎﺩﺭﺓ ﻭﻣﻮﻗﻒ ﻋﻈـﻴﻢ:
ﺴﻌﻰ{.
} ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﺎ ﺍﻟﹾـ ﻤﺪِﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳ
ﻭﻻ ﻳﻬﻤﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻫﻮ ﺣﺒﻴﺐ ﺍﻟﻨﺠﺎﺭ ﺃﻭ ﻏﲑﻩ ،ﻭﻟﻜﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﺴﺘﺸﻌﺮ ﺃﻧﻪ
ﺭﺟﻞ ﺟﺎﺀ ﻣﻦ ﻣﻜﺎﻥ ﻟﻴﺲ ﺑﺎﻟﻘﺮﻳﺐ ،ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳﺴﻌﻰ؛ ﺃﻱ ﻳﺴﺮﻉ ﰲ ﻣﺸﻴﺘﻪ ،ﻭﻫﻮ ﻣﺎ
ﻳﺒﲔ ﻣﺪﻯ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﺑﺬﻟﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﺴﺮﺡ ﺍﻷﺣﺪﺍﺙ ،ﻭﻫﻮ ﺍﳌﻜﺎﻥ ﺍﻟـﺬﻱ ﻛـﺎﻥ
ﻳﺒﺘﻠﻰ ﻓﻴﻪ ﺍﻟﺮﺳﻞ ،ﻭﺫﻟﻚ ﰲ ﻣﺒﺎﺩﺭﺓ ﻣﻨﻪ ﱂ ﳛﺪﻫﺎ ﻣﻜﺎﻥ ﻭﻻ ﺯﻣﺎﻥ ﻭﻻ ﻭﻗﺖ ،ﺑﻞ ﺳـﻌﻰ
ﻭﻭﺻﻞ ﰲ ﺍﻟﻮﻗﺖ ﻭﺍﳌﻜﺎﻥ ﺍﳌﻨﺎﺳﺒﲔ ،ﻭﻋﺮﺽ ﺭﺃﻳﻪ ﰲ ﺍﻟﻘﻀﻴﺔ ،ﻭﺍﻧﺘﺼﺮ ﳍﺆﻻﺀ ﺍﻟﺮﺳﻞ ﺿﺪ
ﺭﻏﺒﺔ ﻗﻮﻣﻪ.
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ﻭﻟﻘﺪ ﺑﻴﻨﺖ ﺍﻟﻘﺼﺔ ﺃﻧﻪ ﲢﺮﻙ ﰲ ﻭﻗﺖ ﻣﻌﲔ ،ﻭﺑﻌﺪ ﻭﺻﻮﻝ ﺍﻟﻔﻜﺮﺓ ﻣﻊ ﻗﻮﻣـﻪ ﺇﱃ ﻃﺮﻳـﻖ
ﻣﺴﺪﻭﺩ ،ﻭﻋﻨﺪﻣﺎ ﺑﺪﺃ ﺍﻟﺘﻬﺪﻳﺪ ﺍﳉﺎﺩ ﻟﻠﺮﺳﻞ ـ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ.
ﺇﺫﻥ ﻻ ﻓﺎﺋﺪﺓ ﺍﻵﻥ ﻣﻦ ﺍﻟﻘﻌﻮﺩ ﻭﺍﻟﺴﻜﻮﺕ ،ﻻ ﻓﺎﺋﺪﺓ ﻣﻦ ﺍﳉﻠﻮﺱ ﻟﻠﻤﺸﺎﻫﺪﺓ ﻭﺍﻟﺘﺼﻔﻴﻖ.
ﻭﻫﺬﺍ ﻣﺎ ﻳﺒﲔ ﻋﻤﻖ ﻓﻘﻪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻟﻠﻤﻮﻗﻒ ،ﻭﺣﺴﻦ ﺗﻘﺪﻳﺮﻩ ﻟﻠﺤﻈﺔ ﺗﺪﺧﻠﻪ ﻭﻣﻨﺎﺻﺮﺗﻪ.
ﻭﻫﻲ ﲰﺔ ﻋﻈﻴﻤﺔ ﺃﻥ ﺗﺘﺮﰉ ﺍﻷﻣﺔ ﻋﻠﻰ ﻓﻘﻪ ﺍﻟﻮﺍﻗﻊ ،ﻭﺣﺴﻦ ﺗﻘﺪﻳﺮ ﺍﻟﻈﺮﻭﻑ ،ﻭﻋﻠﻰ ﻓﻘـﻪ
ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻷﻣﻮﺭ .ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻗﺎﻋﺪﺓ ﲨﺎﻫﲑﻳﺔ ،ﺗﺘﺮﰉ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ
ﺍﻟﻮﻋﻲ ﻭﺍﻟﺪﺭﺍﻳﺔ ﲝﺎﻟﺔ ﺍﻷﻣﺔ ،ﻭﻣﻌﺎﻧﺎﺎ ،ﻭﺧﻄﻮﺭﺓ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ ،ﻭﺇﺻﺎﺑﺘﻬﺎ ﺑﺄﻣﺮﺍﺽ
ﺍﻻﺳﺘﻨﻘﺎﻉ ﻭﺍﻟﺘﺮﺩﻱ ﺍﳊﻀﺎﺭﻱ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻹﳚﺎﺑﻴﺔ:
ﻟﻘﺪ ﲢﺮﻙ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺑﺬﺍﺗﻴﺔ ﻓﺮﻳﺪﺓ ،ﻭﺣﻀﺮ ﺑﻨﻔﺴﻪ ﻭﻣﻦ ﺧﻼﻝ ﺍﺳﺘﺸﻌﺎﺭ ﺫﺍﰐ ﲞﻄﻮﺭﺓ
ﺍﳌﻮﻗﻒ ،ﻭﱂ ﺗﺬﻛﺮ ﺍﻟﻘﺼﺔ ﺃﻥ ﺃﺣﺪﹰﺍ ﻗﺪ ﺍﺳﺘﺪﻋﺎﻩ ﻟﻴﻌﺮﺽ ﺭﺃﻳﻪ ،ﻭﱂ ﻳﺴﺘﻨﺼﺮﻩ ﺃﺣﺪ ﻟﻴﻘـﺪﻡ
ﺷﻬﺎﺩﺗﻪ ،ﻭﻫﺬﻩ ﺍﻟﻠﻤﺤﺔ ﻧﺴﺘﺸﻌﺮﻫﺎ ﻣﻦ ﺗﺪﺑﺮﻧﺎ ﻟﻜﻠﻤﺔ } :ﻭﺟﺎ َﺀ{.
ﻭﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﺪﻯ ﺇﳚﺎﺑﻴﺘﻪ ﻭﺗﻔﺎﻋﻠﻪ ﻣﻊ ﺍﻟﻘﻀﻴﺔ ،ﻗﻀﻴﺔ ﺍﻟﻈﻠﻢ ،ﻇﻠﻢ ﺍﻟﻔﻜﺮﺓ ﻭﺍﻟﺪﻋﻮﺓ
ﻣﻦ ﺧﻼﻝ ﳏﺎﻭﻻﺕ ﺍﻟﺘﺤﺠﻴﻢ ﻭﺍﻟﺘﻌﺘﻴﻢ ﻭﺍﻟﺘﺠﻬﻴﻞ ،ﻭﻇﻠﻢ ﺍﻟﺪﻋﺎﺓ ﻣـﻦ ﺧـﻼﻝ ﻭﺻـﻮﻝ
ﺍﳌﻮﺍﺟﻬﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻗﻮﻣﻬﻢ ﺇﱃ ﻃﺮﻳﻖ ﻣﺴﺪﻭﺩ ،ﰒ ﺗﻌﺮﺿﻬﻢ ﻟﻠﺘﻬﺪﻳﺪ.
ﻭﻫﺬﻩ ﲰﺔ ﻣﻬﻤﺔ ﺗﺒﲔ ﻣﺪﻯ ﺣﺎﺟﺔ ﺍﻟﻄﻠﻴﻌﺔ ﺍﳌﺆﻣﻨﺔ ﺍﻟﱵ ﺗﻘﻮﺩ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ؛ ﺇﱃ
ﺩﻋﺎﻣﺔ ﲨﺎﻫﲑﻳﺔ ﺗﻨﺎﺻﺮﻫﺎ ،ﻭﺗﺘﻤﻴﺰ ﺑﺎﻹﳚﺎﺑﻴﺔ ،ﻓﺘﺘﺴﺎﻣﻰ ﻋﻠﻰ ﺳﻠﺒﻴﺔ ﺍﳌﻮﺍﻗﻒ ﻭﲤﻴﻴﻌﻬـﺎ .ﺃﻭ
ﲟﻌﲎ ﺃﺑﺴﻂ ﺃﻥ ﺗﺘﺨﻠﺺ ﻣﻦ ﺃﻣﺮﺍﺽ )ﺍﻷﻧﺎﻣﺎﻟﻴﺔ(!
ﻭﻛﻢ ﻣﻦ ﻓﺮﺹ ﲦﻴﻨﺔ ﺿﺎﻋﺖ ﻋﻠﻰ ﺃﻣﺘﻨﺎ ﺟﺮﺍﺀ ﺳﻠﺒﻴﺔ ﺍﻟﺸﺎﺭﻉ ،ﻭﲤﻴﻊ ﺍﳉﻤﺎﻫﲑ؛ ﳑﺎ ﺃﻋﻄـﻰ
ﺍﻟﻔﺮﺻﺔ ﻷﻫﻞ ﺍﻟﺒﺎﻃﻞ ﺃﻥ ﻳﺴﺘﺄﺻﻠﻮﺍ ﻛﻞ ﳏﺎﻭﻻﺕ ﺍﻟﻨﻬﻮﺽ ﻭﺍﻟﺘﻐﻴﲑ!
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺘﻮﺳﻊ ﻭﺍﻻﻧﺘﺸﺎﺭ:
ﻭﺗﺬﻛﺮ ﺍﻟﻘﺼﺔ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻗﺪ ﲢﺮﻙ } ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﺎ ﺍﻟﹾـ ﻤﺪِﻳﻨ ِﺔ{.
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ﻼ ﰲ ﺣﺮﻛﺔ ﺭﺟﻞ ﻭﺍﺣﺪ ،ﻭﻟﻜﻨﻨﺎ ﻧﺴﺘﺸـﻌﺮ ﻣـﻦ
ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﺘﺤﺮﻙ ﻛﺎﻥ ﳑﺜ ﹰ
ﻣﻐﺰﻯ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐِ } :ﻣ ﻦ ﹶﺃ ﹾﻗﺼﺎ ﺍﻟﹾـ ﻤﺪِﻳﻨ ِﺔ{؛ ﺃﻥ ﺍﻟﻔﻜﺮﺓ ﻗﺪ ﺍﻧﺘﺸﺮﺕ ﻭﴰﻠـﺖ ﻛـﻞ
ﻃﻮﺍﺋﻒ ﺍﺘﻤﻊ ،ﻭﻭﺻﻠﺖ ﺇﱃ ﻛﻞ ﻣﻜﺎﻥ ﻣﺴﺘﻄﺎﻉ ..ﺇﱃ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ.
ﻭﻫﺬﺍ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﳒﺎﺡ ﺍﻟﺪﻋﺎﺓ ﰲ ﻛﺴﺮ ﻃﻮﻕ ﺍﻟﺘﻌﺘﻴﻢ ﻭﺍﻟﺘﺠﻬﻴﻞ ،ﻭﺍﺧﺘـﺮﺍﻕ ﺍﳊﺼـﺎﺭ
ﺍﻟﺮﻫﻴﺐ ﻟﻠﻔﻜﺮﺓ ،ﻭﺇﻳﺼﺎﳍﺎ ﻟﻜﻞ ﺍﺘﻤﻊ .ﻭﻧﺴﺘﺸﻌﺮ ﺃﻥ ﺍﻟﺘﺤﺮﻙ ﺍﳉﻤﺎﻫﲑﻱ ﻟﻠﻨﺼﺮﺓ؛ ﺟـﺎﺀ
ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،ﻭﱂ ﻳﺄﺕ ﻣﻦ ﺍﻟﻘﺮﻳﺒﲔ ﳌﻜﺎﻥ ﺍﳊﺪﺙ!
ﻭﺗﺪﺑﺮ ﻛﻴﻒ ﺭﻓﻀﺖ ﻗﺮﻳﺶ ﺩﻋﻮﺗﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺑﻴﻨﻤﺎ ﻗﺒﻠﻬﺎ ﻭﻧﺼﺮﻫﺎ ﺍﻷﻧﺼﺎﺭ
ﰲ ﺍﳌﺪﻳﻨﺔ!
ﺇﺫﻥ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳉﻤﺎﻫﲑﻳﺔ ﻭﺍﺳﻌﺔ ﺍﻻﻧﺘﺸﺎﺭ ،ﺗﺸﻤﻞ ﻛﻞ ﺍﻟﻔﺌﺎﺕ ﻭﺍﻟﻄﻮﺍﺋﻒ،
ﻭﺗﺸﻤﻞ ﻛﻞ ﺍﻷﻣﻜﻨﺔ؛ ﻷﻥ ﺍﻟﻄﻠﻴﻌﺔ ﺍﳌﺆﻣﻨﺔ ﻻ ﺗﺪﺭﻱ ﻣﻦ ﺃﻳﻦ ﺳﻴﺄﰐ ﺍﻟﺘﺤﺮﻙ ﻟﻨﺼﺮﺎ ،ﻭﻫﺬﺍ
ﻫﻮ ﺍﻟﺸﺮﻁ ﺍﻟﻜﻤﻲ ﰲ ﺗﻜﻮﻳﻦ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﳌﻨﺎﺻﺮ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﲤﻴﺰ ﺍﻟﻨﻮﻋﻴﺔ:
ﺗﺬﻛﺮ ﺍﻵﻳﺎﺕ ﺃﻥ ﺍﻟﺬﻱ ﲢﺮﻙ ﰲ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺍﳊﺮﺟﺔ ،ﻫﻮ ﻧﻮﻋﻴﺔ ﻣﻌﻴﻨﺔ ﻣـﻦ ﺍﻟﺒﺸـﺮ،
ﻧﻮﻋﻴﺔ ﺯﻛﺎﻫﺎ ﺍﳊﻖ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻋﻨﺪﻣﺎ ﺃﺧﱪﻧﺎ ﺃﻥ ﺍﳌﻨﺎﺻـﺮﺓ ﺟـﺎﺀﺕ ﻣـﻦ ﻣﻮﻗـﻒ
} ﺭ ﺟ ﹲﻞ{.
ﻭﻟﻘﺪ ﻭﺭﺩ ﻋﻦ ﺍﻟﺮﺍﺯﻱ ـ ﺭﲪﻪ ﺍﷲ ـ ﺣﻮﻝ )ﺗﻨﻜﲑ ﺭﺟﻞ( ﻓﺎﺋﺪﺗﺎﻥ ﻭﺣﻜﻤﺘﺎﻥ:
ﺍﻷﻭﱃ :ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﻈﻴﻤﹰﺎ ﻟﺸﺄﻧﻪ؛ ﺃﻱ ﺭﺟﻞ ﻛﺎﻣﻞ ﰲ ﺍﻟﺮﺟﻮﻟﻴﺔ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻴﺪﹰﺍ ﻟﻈﻬﻮﺭ ﺍﳊﻖ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﺮﺳﻠﲔ ،ﺣﻴﺚ ﺁﻣﻦ ﺭﺟﻞ ﻣﻦ ﺍﻟﺮﺟـﺎﻝ
ﻻ ﻣﻌﺮﻓﺔ ﳍﻢ ﺑﻪ ،ﻓﻼ ﻳﻘﺎﻝ ﺇﻢ ﺗﻮﺍﻃﺆﻭﺍ .٧٦
ﻭﻫﻲ ﲰﺔ ﻣﻬﻤﺔ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﻴﺎﺱ ﻣﺪﻯ ﻗﻮﺓ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻨﺎﺻﺮﺓ ،ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﻣـﻦ
ﻧﻮﻋﻴﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﲟﻌﲎ ﻛﻠﻤﺔ ﺍﻟﺮﺟﺎﻝ ،ﺣﱴ ﻟﻮ ﻛﺎﻧﻮﺍ ﺭﺟﺎ ﹰﻻ ﻣﺆﻳﺪﻳﻦ ﺃﻭ ﳏﺎﻳﺪﻳﻦ.
ﻓﻜﻠﻤﺔ ﺭﺟﻞ ﻋﻠﻰ ﺍﻷﻗﻞ ﲢﻤﻞ ﻣﻌﲎ ﺃﻧﻪ ﺳﻴﻘﻮﻝ ﺭﺃﻳﻪ ﻭﺳﻴﺘﺤﻤﻞ ﺗﺒﻌﺔ ﺫﻟﻚ!
- ٧٦ﻣﻊ ﻗﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﺪﻛﺘﻮﺭ ﺻﻼﺡ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﳋﺎﻟﺪﻱ ،ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻘﻠﻢ ،ﺩﻣﺸﻖ.٢٤٩ / ٣ ،
١٢١
ﻓﺎﻟﻘﻀﻴﺔ ﺍﻟﻜﱪﻯ ﻟﻴﺴﺖ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻌﻠﻦ ﺭﺃﻳﻪ ،ﺑﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻌﺪﹰﺍ ﻟﺘﺤﻤﻞ ﺗﺒﻌﺔ
ﻫﺬﺍ ﺍﻹﻋﻼﻥ.
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻁ ﺍﻟﻨﻮﻋﻲ ﰲ ﺗﻜﻮﻳﻦ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﳌﻨﺎﺻﺮ.
■ ﺍﻟﺴﻤﺔ ﺍﳋﺎﻣﺴﺔ :ﺍﳉﺪﻳﺔ ﻭﺍﻟﻘﻮﺓ ﰲ ﺍﻟﺘﻨﻔﻴﺬ:
ﻭﻋﻨﺪﻣﺎ ﻧﺴﺘﻤﺮ ﰲ ﺗﺪﺑﺮﻧﺎ ﳌﻮﻗﻒ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ؛ ﳒﺪ ﺃﻧﻪ ﻗﺪ ﲢﺮﻙ ﻭﺟﺎﺀ ﺑﻨﻔﺴﻪ ،ﺑﻞ ﺃﺗـﻰ
ﺴﻌﻰ{.
ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،ﰒ ﺗﺬﻛﺮ ﺍﻟﻘﺼﺔ ﺃﻧﻪ ﺟﺎﺀ }ﻳ
ﺃﻱ ﺃﻧﻪ ﺟﺎﺀ ﻳﺴﺮﻉ ﰲ ﻣﺸﻴﺘﻪ ،ﻭﻫﻮ ﻣﺎ ﻳﺒﲔ ﻣﺪﻯ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﺑﺬﻟﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﺴـﺮﺡ
ﺍﻷﺣﺪﺍﺙ ،ﻭﻫﻮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺒﺘﻠﻰ ﻓﻴﻪ ﺍﻟﺮﺳﻞ ،ﻭﺫﻟﻚ ﺣﱴ ﻳﺼﻞ ﰲ ﺍﻟﻮﻗﺖ ﻭﺍﳌﻜﺎﻥ
ﺍﳌﻨﺎﺳﺒﲔ ،ﻟﻴﻌﺮﺽ ﺭﺃﻳﻪ ﰲ ﺍﻟﻘﻀﻴﺔ ،ﻭﻟﻴﻨﺘﺼﺮ ﳍﺆﻻﺀ ﺍﻟﺮﺳﻞ ﺿﺪ ﺭﻏﺒﺔ ﻗﻮﻣﻪ.
ﻭﻫﻮ ﻣﺎ ﻳﺒﲔ ﻣﺪﻯ ﺍﳉﺪﻳﺔ ﻭﺍﻟﻘﻮﺓ ﰲ ﳏﺎﻭﻟﺔ ﺗﻨﻔﻴﺬ ﻣﺎ ﻋ ﻦ ﻟﻪ ،ﻭﻣﺪﻯ ﺣﺮﺻﻪ ﻋﻠﻰ ﻋـﺮﺽ
ﺭﺃﻳﻪ ﰲ ﺍﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ.
ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻣﻘﻴﺎﺱ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺒﺸﺮﻱ ﺃﻥ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﳊ ﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ،ﰒ ﻳﺘﺒـﻊ ﻫـﺬﺍ
ﺍﳊﻖ ﺑﻘﻮﺓ ﻭﺟﺪﻳﺔ ،ﻓﺎﳌﻮﺍﻗﻒ ﺍﳊﺎﺳـﻤﺔ ﻻ ﻳﻠﺰﻣﻬﺎ ﳎﺮﺩ ﺍﻷﺩﺍﺀ ﺍﻟﻮﻇﻴﻔﻲ ﺍﻟﺮﺍﺗـﺐ ،ﺑـﻞ
ﺍﳉﺪﻳﺔ ﰲ ﺍﻷﺩﺍﺀ ،ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻮﻗﻒ ،ﻭﳘﺎ ﻣـﻦ ﺍﻟﺴـﻤﺎﺕ ﺍﳌﻬﻤـﺔ ﻟﻠﺘﺤـﻮﻻﺕ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ :ﻣﻌﺮﻓﺔ ﺗﺎﺭﳜﻬﺎ ﻭﺃﺻﻠﻬﺎ:
ﻟﻘﺪ ﺑﺪﺃ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺧﻄﺎﺑﻪ ﻣﻨﺎﺷﺪﹰﺍ ﻗﻮﻣﻪ} :ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ{.
ﻧﺎﺩﺍﻫﻢ ﲞﻄﺎﺏ ﻓﻴﻪ ﺣﻜﻤﺔ ﻭﺷﻔﻘﺔ ﻭﻋﺎﻃﻔﺔ؛ ﻷﻧﻪ ﻣﻨﻬﻢ ﻭﻳﻌﺮﻑ ﻃﺒﻴﻌﺘﻬﻢ ،ﻭﻳﻌﺮﻓﻮﻧﻪ.
ﻼ ـ ﻟﻴﺲ
ﻭﻧﺴﺘﺸﻌﺮ ﻣﻦ ﻣﻐﺰﻯ ﻛﻠﻤﺔ }ﻳﺎ ﹶﻗ ﻮ ِﻡ{ ﺃﻧﻪ ـ ﻭﺇﻥ ﺫﻛﺮﺕ ﺍﻵﻳﺎﺕ ﺃﻧﻪ ﻛﺎﻥ ﺭﺟ ﹰ
ﰲ ﻋﺰﻭﺓ ﺃﻭ ﻣﻨﻌﺔ ﻣﻦ ﻗﻮﻣﻪ ،ﻭﻟﻜﻨﻪ ﳎﺮﺩ ﺭﺟﻞ ﻋﺎﻣﻲ ،ﻭﺃﻧﻪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻭﻣﻦ ﺗﻠـﻚ
ﺍﻟﻌﺸﲑﺓ.
ﻭﺫﻟﻚ ﺃﺩﻋﻰ ﺃﻥ ﻻ ﻳﺸﻜﻚ ﺃﺣﺪ ﰲ ﺳﺎﺑﻖ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﺪﻋﺎﺓ ،ﺃﻱ ﻟﻴﺴﺖ ﻫﻨﺎﻟـﻚ ﺷـﺒﻬﺔ
ﻟﻠﺘﻮﺍﻃـﺆ ،ﻛﻤﺎ ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ ـ ﺭﲪﻪ ﺍﷲ ـ.
ﻭﻛﺬﻟﻚ ﻓﻠﻴﺲ ﻫﻨﺎﻟﻚ ﳎﺎﻝ ﻟﻠﺸﻚ ﰲ ﺃﺻﻠﻪ ،ﻓﻬﻮ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ،ﻭﻣﻦ ﺍﻟﺒﻴﺌﺔ ﻧﻔﺴﻬﺎ.
١٢٢
ﻭﻣﺎ ﺩﺍﻡ ﻣﻦ ﺍﻟﺒﻴﺌﺔ ﻧﻔﺴﻬﺎ ﻓﻬﻮ ﺍﻷﻋﺮﻑ ﺑﻄﺒﻴﻌﺔ ﻗﻮﻣﻪ ﻭﲟﺪﺍﺧﻞ ﺇﻗﻨﺎﻋﻬﻢ ،ﻭﺃﻋﻠﻢ ﺑﻨﻔﻮﺳـﻬﻢ
ﻭﺃﻣﺮﺍﺿﻬﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺃﺩﺭﻯ ﲟﺸﻜﻼﺕ ﺣﻴﺎﻢ.
ﻭﻫﺬﺍ ﻣﺎ ﻳﺒﲔ ﻟﻨﺎ ﲰﺔ ﻣﻬﻤﺔ ﻣﻦ ﲰﺎﺕ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳉﻤﺎﻫﲑﻳﺔ ،ﻭﻫـﻲ ﺃﻥ ﺗﻜـﻮﻥ ﻣﻌﺮﻭﻓـﺔ
ﺍﻟﻨﺴﺐ ،ﻭﻣﻦ ﺍﻟﺒﻴﺌﺔ ﻧﻔﺴﻬﺎ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﻓﻮﻕ ﻣﺴﺘﻮﻯ ﺍﻟﺸﺒﻬﺎﺕ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺑﻌﺔ :ﺍﻟﻮﻋﻲ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺪﻋﺎﺓ:
ﰒ ﺟﺎﺀ ﰲ ﺧﻄﺎﺏ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻭﺷﻬﺎﺩﺗﻪ ،ﺃﺛﻨﺎﺀ ﻣﻮﺍﺟﻬﺘﻪ ﻟﻘﻮﻣﻪ ﺃﻧﻪ ﺑﻌـﺪ ﺃﻥ ﺍﺳـﺘﻬﻞ
ﺧﻄﺎﺑﻪ ﺑﺎﻟﻨﺪﺍﺀ ﺍﻟﺮﻗﻴﻖ ﺍﻟﺸﻔﻴﻖ؛ ﺃﺧﺬ ﰲ ﻋﺮﺽ ﻣﻮﺟﺰ ﻳﻌﺮﻑ ﺑﻄﺒﻴﻌﺔ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﺍﳉﺪﺩ،
ﺴﹶﺄﹸﻟ ﹸﻜ ﻢ ﹶﺃ ﺟﺮﺍ ﻭﻫـﻢ ﻣ ﻬﺘـﺪﻭ ﹶﻥ{
ﲔ * ﺍﺗِﺒﻌﻮﺍ ﻣﻦ ﱠﻻ ﻳ
ﺣﻴﺚ }ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﻟﹾـ ﻤ ﺮ ﺳِﻠ
]ﻳﺲ.[٢١- ٢٠ :
ﺃﻱ ﺃﻧﻪ ﻳﻌﺮﻑ ﺃﻥ ﻫﺆﻻﺀ ﺭﺳﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﻭﺃﻢ ﻳﺘﻤﻴﺰﻭﻥ ﺑﺎﻟﱰﺍﻫـﺔ ﻭﺍﻟﻌﻔﹼـﺔ،
ﻭﺃﻢ ﺻﺎﳊﻮﻥ ﻣﻬﺘﺪﻭﻥ ﳏﺴﻨﻮﻥ ،ﻭﻧﺴﺘﺸﻌﺮ ﻣﻦ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻄﻴﺒـﺔ ﻣﻠﻤﺤـﹰﺎ
ﺗﺮﺑﻮﻳﹰﺎ ﻃﻴﺒﺎﹰ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻛﺎﻥ ﳝﻠﻚ ﻣﻦ ﺍ ﹸﳌﺜﹸﻞ ﻭﺍﳌﻘﺎﻳﻴﺲ ﺍﻟـﱵ ﲡﻌﻠـﻪ ﳛﻜـﻢ
ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻟﺒﺸﺮ ،ﺧﺎﺻﺔ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ،ﻓﻴﻌﺮﻑ ﻃﺒﻴﻌﺘﻬﻢ ،ﻭﻳﻌـﺮﻑ
ﺃﺻﻠﻬﻢ.
ﻟﺬﺍ ﻓﻨﺤﻦ ﻧﺴﺘﺸﻌﺮ ﺃﻧﻪ ﻗﺪ ﺧﱪ ﻣﻴﺰﺍﻢ ﻭﺻﻔﺎﻢ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﻄﻴﺒﺔ ،ﻭﻋﺮﻑ ﺍﻟﺮﺳﺎﻟﺔ
ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﱵ ﳛﻤﻠﻮﺎ.
ﻓﻤﻦ ﻧﺎﺣﻴﺔ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻛﺎﻧﻮﺍ ﳐﺘﻠﻄﲔ ﺑﺎﻟﻨﺎﺱ ،ﻭﻣﻨﺪﳎﲔ ﺑﻄﺒﻘﺎﺕ ﺍﺘﻤﻊ ،ﻭﻛـﺎﻥ
ﺳﻠﻮﻛﻬﻢ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻃﻴﺒﺎﹰ ،ﻭﺃﻢ ﱂ ﻳﻀﻌﻮﺍ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻨﺎﺱ ﺣﻮﺍﺟﺰ ﲤﻨﻌﻬﻢ ﻣﻦ ﻣﻌﺮﻓﺘﻬﻢ
ﻭﺍﺧﺘﺒﺎﺭ ﺳﻠﻮﻛﻬﻢ.
ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ :ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻳﻌﺮﻓﻬﻢ ﺟﻴﺪﺍﹰ؛ ﺃﻱ ﺃﻥ ﺷﻬﺎﺩﺗﻪ ﻛﺎﻧﺖ ﻗﻮﻳﺔ ﻭﻋﻠﻰ
ﺃﺳﺎﺱ ﻣﺘﲔ ،ﻭﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺣﻘﺔ.
ﻭﻫﻲ ﲰﺔ ﻃﻴﺒﺔ ﻷﻱ ﻗﺎﻋﺪﺓ ﺑﺸﺮﻳﺔ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﻭﻋﻲ ﺑﺎﻟﻨﺎﺱ ،ﺧﺎﺻﺔ ﺃﺻﺤﺎﺏ ﺍﻷﻓﻜﺎﺭ
ﺍﳉﺪﻳﺪﺓ ،ﻭﺃﺎ ﻻ ﺗﺸﻬﺪ ﺇﻻ ﲟﺎ ﺧﱪﺕ ﻭﻋﻠﻤﺖ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻣﻨﺔ :ﺍﻟﻮﻋﻲ ﺑﻄﺒﻴﻌﺔ ﺍﻟﻔﻜﺮﺓ:
١٢٣
ﻭﻋﻨﺪﻣﺎ ﻧﺴﺘﻤﺮ ﰲ ﻗـﺮﺍﺀﺓ ﺷــﻬﺎﺩﺓ ﺍﻟﺮﺟـﻞ ﺍﳌﺆﻣـﻦ ﳒـﺪ ﺃﻧﻪ ـ ﻭﺑﻌـﺪ ﻋﺮﺿـﻪ
ﻟﻄﺒﻴﻌﺔ ﺍﻟﺪﻋﺎﺓ ،ﻭﺩﻋﻮﺗﻪ ﻗﻮﻣﻪ ﻻﺗﺒﺎﻉ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ـ ﺑﺪﺃ ﻋﺮﺿﹰﺎ ﺁﺧﺮ ﻣﻮﺟﺰﹰﺍ ﻳﺸﺮﺡ ﻓﻴﻪ
ﺍﻟﺪﻋﻮﺓ ،ﻭﻳﻮﺿﺢ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﻭﻳﺒﲔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ،ﻓﺎﺳـﺘﻄﺮﺩ
ﺨ ﹸﺬ ﻣِـﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ﺇﻥ ﻳ ِﺮ ﺩ ِﻥ
ﻼ } :ﻭﻣﺎ ِﻟ ﻲ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﻭﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ * ﹶﺃﹶﺃﺗ ِ
ﻗﺎﺋ ﹰ
ﲔ * ﺇِﻧّﻲ
ﻀ ٍّﺮ ﻻ ﺗ ﻐ ِﻦ ﻋِﻨّﻲ ﺷﻔﹶﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨ ِﻘﺬﹸﻭ ِﻥ * ﺇِﻧّﻲ ﺇﺫﹰﺍ ﱠﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
ﺍﻟ ﺮ ﺣ ﻤ ﻦ ِﺑ
ﺖ ِﺑ ﺮِّﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ{ ]ﻳﺲ.[٢٥ - ٢٢ : ﺁ ﻣﻨ
ﺃﻱ ﻣﺎ ﺍﻟﺬﻱ ﻳﺪﻋﻮﱐ ﺃﻥ ﻻ ﺃﻋﺒﺪ ﺍﻟﺬﻱ ﺧﻠﻘـﲏ ،ﻭﻫـﻮ ـ ﺳـﺒﺤﺎﻧﻪ ـ ﺳﻴﺤﺎﺳـﺒﲏ
ﻭﺳﻴﺤﺎﺳﺒﻜﻢ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ.
ﻭﻛﻴﻒ ﺃﳉﺄ ﺇﱃ ﺁﳍﺔ ﺃﺧﺮﻯ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﺁﳍﺔ ﻻ ﺗﻀﺮ ﻭﻻ ﺗﻨﻔﻊ ﻭﻻ ﺗﺸﻔﻊ ،ﻭﻻ ﺗﻨﻘﺬ ﻣﻦ
ﺍﻟﻨﺎﺭ ﻭﻣﻦ ﺳﻮﺀ ﺍﳌﺼﲑ؟!
ﻓﺈﻥ ﺯﻟﻠﺖ ﻋﻦ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﺇﻧﻪ ﻭﺍﷲ! ﳍﻮ ﺍﻟﻀﻼﻝ ﺍﳌﺒﲔ ،ﻭﻫﺬﺍ ﻫـﻮ
ﻗﺮﺍﺭﻱ ﺍﻷﺧﲑ ،ﻭﺃﻋﻠﻨﻜﻢ ﺑﻪ ﺑﺼﺮﺍﺣﺔ :ﺃﻧﲏ ﺁﻣﻨﺖ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﻫﺬﻩ ﻫﻲ ﺷﻬﺎﺩﰐ ﻛﺎﻣﻠـﺔ
ﻭﺍﺿﺤﺔ ،ﻓﺎﲰﻌﻮﻫﺎ!
ﻭﳝﻜﻨﻨﺎ ﺃﻥ ﳔﺮﺝ ﲟﻠﻤﺢ ﺗﺮﺑﻮﻱ ﻃﻴﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ،ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ
ﺟﻴﺪﺓ ﺑﺎﻟﻌﻘﻴﺪﺓ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﻗﻨﺎﻋﺔ ﺑﺘﻠﻚ ﺍﻟﺪﻋﻮﺓ ،ﻭﻛﺎﻥ ﻋﻠﻰ ﻳﻘﲔ ﻭﺇﳝﺎﻥ ﺛﺎﺑﺖ ﺻـﺎﺩﻕ
ﺎ.
ﻭﻫﺬﺍ ﻳﺪﻋﻮ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ ﺇﱃ ﺃﻥ ﻳﻬﺘﻤﻮﺍ ﺑﺒﻴﺎﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺩﻋـﻮﺓ
ﲨﺎﻫﲑ ﺍﻟﺸﺎﺭﻉ؛ ﺣﱴ ﻳﺘﻜﻮﻥ ﺭﺃﻱ ﻋﺎﻡ ﻣﻨﺎﺻﺮ ﻋﻠﻰ ﻗﻨﺎﻋﺔ ﺭﺍﺳﺨﺔ ﺑﺎﻟﺮﺳﺎﻟﺔ ،ﻭﻋﻠﻰ ﺇﳝـﺎﻥ
ﺛﺎﺑﺖ ﺑﺎﻟﻔﻜﺮﺓ.
■ ﺍﻟﺴﻤﺔ ﺍﻟﺘﺎﺳﻌﺔ :ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺮﺃﻱ:
ﻳﺒﺪﻭ ﻣﻦ ﺧﻄﺎﺏ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺃﻧﻪ ﻳﺘﻤﻴﺰ ﺑﺎﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻋﺮﺽ ﺷﻬﺎﺩﺗﻪ ،ﺣﻴﺚ
ﻼ ﻭﺍﺿﺤﺎﹰ ،ﻭﺃﻋﻠﻦ ﻗﺮﺍﺭﻩ ﺃﻧﻪ ﻗﺪ ﺍﺗﺒﻊ ﺍﻟﺪﻋﺎﺓ ﻭﺁﻣﻦ ﺑﺎﻟﻔﻜﺮﺓ. ﺟﺎﺀ ﻭﲢﺮﻙ ﻭﺃﻋﻠﻦ ﺭﺃﻳﻪ ﻛﺎﻣ ﹰ
ﻭﻛﺎﻧﺖ ﺃﻋﻈﻢ ﻣﻔﺮﺩﺍﺕ ﺧﻄﺎﺑﻪ ،ﻭﺃﻋﻈﻢ ﺑﻨﻮﺩ ﺷﻬﺎﺩﺗﻪ ﲢﺪﻳﺎﹰ ،ﻫـﻲ ﺻـﺮﺧﺘﻪ ﺍﻷﺧـﲑﺓ
ﺖ ِﺑ ﺮِّﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ{.
ﺍﳌﺪﻭﻳﺔ} :ﺇِﻧّﻲ ﺁ ﻣﻨ
١٢٤
ﻭﻫﻲ ﶈﺔ ﻃﻴﺒﺔ ،ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻣﺔ ﺃﻭ ﺭﻣﻮﺯﻫﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻭﻋﻲ ﺑﺄﳘﻴﺔ ﺣﺮﻳـﺔ ﺇﺑـﺪﺍﺀ
ﺍﻟﺮﺃﻱ ،ﻭﺍﻟﺸﺠﺎﻋﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺃﻓﻜﺎﺭﻫﺎ ،ﲢﺖ ﻛﻞ ﺍﻟﻈﺮﻭﻑ.
ﻓﻼ ﻳﻜﻔﻲ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻟﻚ ﻗﺎﻋﺪﺓ ﲨﺎﻫﲑﻳﺔ ﳍﺎ ﺭﺃﻱ ﻣﻨﺎﺻﺮ ،ﺑﻞ ﺍﻷﻫﻢ ﻣﻨـﻪ ﺃﻥ ﺗﻜـﻮﻥ
ﻋﻨﺪﻫﺎ ﺍﳉﺮﺃﺓ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺁﺭﺍﺋﻬﺎ.
ﻭﺣﺮﻳﺔ ﺍﻟﺮﺃﻱ ﺃﻭ ﺣﺮﻳﺔ ﺍﳊﻮﺍﺭ؛ ﺇﳕﺎ ﺗﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﺍﳌﻨﺎﺥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺴـﺎﺋﺪ ،ﻭﻫـﻮ
ﺍﻟﺪﻋﺎﻣﺔ ﺍﻟﱵ ﺗﺼﻨﻊ ﺍﻷﺣﺮﺍﺭ ،ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻔﻌﻴﻞ ﻭﺗﻨﺸﻴﻂ ﻋﻮﺍﻣﻞ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻋﻨـﺪ
ﺍﻷﻣﺔ.
ﻭﺣﺮﻳﺔ ﺍﻟﺮﺃﻱ ﻫﻲ ﺍﳌﺮﺗﻜﺰ ﺍﻟﺬﻱ ﻋﻠﻰ ﺃﺳﺎﺳﻪ ﻳﺘﻢ ﺗﻨﻘﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺁﺛﺎﺭ ﺍﳌﻨﺎﺧـﺎﺕ
ﺍﻻﺳﺘﺒﺪﺍﺩﻳﺔ ،ﻭﻫﻲ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺗﻜﺎﺛﺮﺕ ﺟﺮﺍﺛﻴﻤﻬﺎ ﰲ ﺃﺭﻭﻗﺔ ﺍﻟﻌﻘﻠﻴﺎﺕ ﺍﳌﻜﺒﻮﺗﺔ،
ﻓﺄﲦﺮﺕ :ﻋﻘﻠﻴﺔ ﺍﻟﻌﻮﺍﻡ ،ﻭﻃﺒﻴﻌﺔ ﺍﻟﻘﻄﻴﻊ ،ﻭﻧﻔﺴﻴﺔ ﺍﻟﻌﺒﻴﺪ .٧٧
■ ﺍﻟﺴﻤﺔ ﺍﻟﻌﺎﺷﺮﺓ :ﺣﺐ ﻓﻌﻞ ﺍﳋﲑ:
ﻭﻻ ﻳﺒﲔ ﺳﻴﺎﻕ ﺍﻟﻘﺼﺔ ﻣﺎ ﺟﺮﻯ ﻟﻠﺮﺟﻞ ﺍﳌﺆﻣﻦ» ،ﻭﺗﺮﻛﻬﺎ ﻓﺠﻮﺓ ﻓﻨﻴﺔ ،ﻭﺗﺮﻙ ﳋﻴﺎﻝ ﺍﻟﻘﺎﺭﺉ
ﺃﻥ ﳝﻸﻫﺎ ،ﻣﻦ ﺧﻼﻝ ﺗﺼﻮﺭﻩ ﺃﻭ ﺗﻮﻗﻌﻪ ﻣﺎ ﺳﻴﺼﻴﺒﻪ ،ﺇﻥ ﻣﺎ ﺟﺮﻯ ﻟﻪ ﻣﻌﺮﻭﻑ ﻣﻦ ﺧـﻼﻝ
ﺍﳉﻮ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ ،ﺇﻢ ﺳﲑﲨﻮﻥ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﲡﺮﺃ ﻭﲢﺪﺍﻫﻢ.
ﺠﻨ ﹶﺔ{.
ﻭﻗﺪ ﻭﻗﻒ ﺍﳌﻔﺴﺮﻭﻥ ﺃﻣﺎﻡ ﺣﻘﻴﻘﺔ ﻗﻮﻟﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ} :ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍﻟﹾـ
ﻓﺬﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ ﺫﻟﻚ ،ﻭﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺪ ﺃﺧﺬﺗﻪ ﻭﺃﺩﺧﻠﺘﻪ ﺍﳉﻨﺔ ﻓﻌﻼﹰ ،ﻭﺃﻧـﻪ
ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﺣﻘﻴﻘﺔ.
ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﻮ ﺇﺧﺒﺎﺭﻩ ﺑﺄﻧﻪ ﺍﺳﺘﺤﻖ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﲟﻮﻗﻔﻪ ﺍﻹﳝﺎﱐ ،ﻭﺗﺒﺸﲑﻩ
ﺑﺬﻟﻚ ،ﻟﻴﻨﺎﻝ ﻋﺎﺟﻞ ﺍﻟﺒﺸﺮﻯ .٧٨ﻭﳓﻦ ﻣﻊ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ.
ﺖ ﻗﹶـ ﻮﻣِﻲ
ﻭﺑﻌﺪ ﺗﺒﺸﲑﻩ ﺑﺎﺳﺘﺤﻘﺎﻗﻪ ﺍﳉﻨﺔ ﺗﺬﻛﹼﺮ ﻗﻮﻣﻪ ﺍﻟﺬﻳﻦ ﺁﺫﻭﻩ ،ﺣﻴﺚ }ﻗﹶﺎ ﹶﻝ ﻳـﺎ ﹶﻟﻴـ
ﲔ {.
ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ * ِﺑﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﻟِﻲ ﺭِﺑّﻲ ﻭ ﺟ ﻌﹶﻠﻨِﻲ ِﻣ ﻦ ﺍﻟﹾـ ﻤ ﹾﻜ ﺮ ِﻣ
- ٧٧ﺩﻭﺭ ﺣﺮﻳﺔ ﺍﻟﺮﺃﻱ ﰲ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻔﻜﺮﻳﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻴﺪ ﺍﻟﻨﺠﺎﺭ ،ﻃﺒﻌﺔ ﺍﻟﺴﻌﻮﺩ ﺍﻟﻌـﺎﳌﻲ ﻟﻠﻔﻜـﺮ
ﺍﻹﺳﻼﻣﻲ ،ﺳﻠﺴﻠﺔ ﺃﲝﺎﺙ ﻋﻠﻤﻴﺔ ) ٦ـ .(١٥
- ٧٨ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ١٥ ،ـ ١٩ﺑﺘﺼﺮﻑ.
١٢٥
ﻟﻘﺪ ﻗﺘﻠﻪ ﻗﻮﻣﻪ ،ﻓﻘﺪﻣﻮﺍ ﻟﻪ ﺧﲑﹰﺍ ﻭﻣﻌﺮﻭﻓﹰﺎ ﻣﻦ ﺣﻴﺚ ﱂ ﻳﻘﺼﺪﻭﺍ ﺃﻭ ﻳﺮﻳﺪﻭﺍ.ﻭﳍﺬﺍ ﲤﲎ ﳍـﻢ
ﺍﳍﺪﺍﻳﺔ.ﻓﻨﺼﺤﻬﻢ ﰲ ﺣﻴﺎﺗﻪ ﻭﻧﺼﺤﻬﻢ ﰲ ﳑﺎﺗﻪ .٧٩
ﻭﻧﺴﺘﺸﻌﺮ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻨﻬﺎﻳﺔ ،ﻭﻣﻦ ﺧﻼﻝ ﺗﺪﺑﺮ ﺁﺧﺮ ﻛﻠﻤﺎﺗﻪ ،ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌـﺆﻣﻦ
ﻛﺎﻥ ﻳﺘﻤﻴﺰ ﺑﺼﻔﺔ ﺇﻧﺴﺎﻧﻴﺔ ﺭﺍﻗﻴﺔ ،ﻭﻫﻲ ﺣﺐ ﻓﻌﻞ ﺍﳋﲑ.
ﻭﺗﺪﺑﺮ ﻣﺎ ﻭﺭﺩ ﰲ ﻗﺼﺔ ﺻﺎﺣﺐ ﺍﳉﻨﺘﲔ ،ﻋﻨﺪﻣﺎ ﻧﺘﺄﻣﻞ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﰲ ﺣﻮﺍﺭﻩ ،ﻭﻋـﺮﺽ
ﺃﻓﻜﺎﺭﻩ ،ﻭﻧﻘﻒ ﻋﻨﺪ ﻧﻘﻄﺔ ﻣﻬﻤﺔ ﺟﺎﺀﺕ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ،ﻭﺍﳊﻮﺍﺭ ﰲ ﻣﺮﺣﻠﺔ ﺳﺎﺧﻨﺔ ،ﻭﻫـﻲ
ﺖ ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﻻ ﹸﻗ ﻮ ﹶﺓ ﺇ ﱠﻻ ﺑِﺎﻟﱠﻠ ِﻪ{ ]ﺍﻟﻜﻬﻒ:
ﻚ ﹸﻗ ﹾﻠ
ﺖ ﺟﻨﺘ
ﻧﺼﺤﻴﺘﻪ ﺍﳌﺸﻔﻘﺔ } :ﻭﹶﻟﻮﻻ ﺇ ﹾﺫ ﺩ ﺧ ﹾﻠ
،[٣٩ﺣﻴﺚ ﺃﺭﺷﺪ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﺻﺎﺣﺒﻪ ﺍﻟﻜﺎﻓﺮ ،ﻭﻫﻮ ﳛﺎﻭﺭﻩ ،ﺇﱃ ﺍﻟﺘﺼـﺮﻑ ﺍﻟﻼﺋـﻖ
ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﺸﻜﺮ ﻓﻴﻪ ﺭﺑﻪ ،ﻭﻳﻌﻤﻞ ﻋﻠﻰ ﺩﻭﺍﻡ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻪ.
ﻭﻛﺬﻟﻚ ﻧﺘﺬﻛﺮ ﻣﺎ ﻭﺭﺩ ﰲ ﻗﺼﺔ ﺍﻟﻐﻼﻡ ﻭﺍﻟﺮﺍﻫﺐ ،٨٠ﺃﻧﻪ ﻣﺎ ﺃﻥ ﺍﺳﺘﻘﺮ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺒﻪ ،ﺑﺪﺃ
ﰲ ﺍﻻﺧﺘﻼﻁ ﻭﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻨﺎﺱ ،ﻭﺃﺧﺬ ﺑﺎﻻﻧﺪﻣﺎﺝ ﰲ ﻣﺸﺎﻛﻞ ﺣﻴﺎﻢ ،ﻭﻗﺪﻡ ﺇﻟﻴﻬﻢ ﺍﳋﲑ
ﻭﺍﳋﺪﻣﺎﺕ ﺍﳉﻠﻴﻠﺔ ،ﻣﺜﻞ ﻗﺘﻞ ﺍﻟﺪﺍﺑﺔ ،ﻭﻣﻌﺎﳉﺔ ﺍﳌﺮﺿﻰ.
ﻭﺣﺐ ﻓﻌﻞ ﺍﳋﲑ ﻫﻲ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺗﻔﺘﺢ ﺍﻷﺑﻮﺍﺏ ﺍﳌﻮﺻﺪﺓ ﺃﻣﺎﻡ ﺍﻟﻔﻜﺮﺓ ،ﻭﺫﻟﻚ ﻣﻦ ﺧـﻼﻝ
ﻓﺘﺢ ﺍﻟﻘﻠﻮﺏ ،ﻭﻣﻌﺎﳉﺔ ﺍﻟﻨﻔﻮﺱ ﺍﻟﱵ ﲢﺐ ﻓﻌﻞ ﺍﳋﲑ ﺇﻟﻴﻬﺎ.ﻓﻬﻲ ﺗﻘﻮﻡ ﻋﻠﻰ ﻓﻘـﻪ ﺍﺳـﺘﻌﺒﺎﺩ
ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ.
ﻭﺗﻠﻚ ﺭﻛﻴﺰﺓ ﻳﺴﺘﺸﻌﺮﻫﺎ ﺃﺑﻨﺎﺀ ﺍﻟﺘﻴﺎﺭ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺑﺎﺏ ﻣﺴﺆﻭﻟﻴﺘﻬﻢ ،ﻭﲤﺜﻴﻠﻬﻢ ﻟﺘﻴﺎﺭ ﺟﺎﺀ
ﻟﻴﺤﻤﻞ ﺍﳋﲑ ﻟﻠﺒﺸﺮﻳﺔ ﺍﻟﺘﻌﻴﺴﺔ ﺍﻟﺮﺍﻓﻀﺔ ﺍﳉﺎﳏﺔ.
ﻭﻣﻦ ﺑﺎﺏ ﺗﻠﻚ ﺍﻟﻌﺎﻃﻔﺔ ﺍﳉﻴﺎﺷﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺩﻋﺎﺓ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺪﻳﲏ ﺩﻭﻣﹰﺎ ﰲ ﻛﻞ ﻋﺼـﺮ ،ﻭﰲ
ﻛﻞ ﻣﻮﻗﻒ ،ﺣﱴ ﳌﺨﺎﻟﻔﻴﻬﻢ.
ﺫﻟﻚ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺬﻱ ﳛﻤﻞ ﺷﻌﺎﺭﺍﹰ ،ﻭﺃﻣﺮﹰﺍ ﺭﺑﺎﻧﻴﹰﺎ ﻟﺒﺚ ﺍﳋﲑ ﺃﻳﻨﻤﺎ ﺣﻞ ،ﻭﻫﻮ ﻃﺮﻳـﻖ ﺍﻟﻔـﻼﺡ
ﺨﻴ ﺮ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗ ﹾﻔِﻠﺤﻮ ﹶﻥ{ ]ﺍﳊﺞ.[٧٧ :
}ﻭﺍ ﹾﻓ ﻌﻠﹸﻮﺍ ﺍﻟﹾـ
- ٧٩ﻣﻊ ﻗﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﺪﻛﺘﻮﺭ ﺻﻼﺡ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﳋﺎﻟﺪﻱ ،ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻘﻠﻢ ،ﺩﻣﺸـﻖ ٢٥٨ /٣ ،ـ
،٢٦١ﺑﺘﺼﺮﻑ.
- ٨٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ،ﺑﺎﺏ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺧـﺪﻭﺩ ،٢٢٩٩ /٤ ،ﻭﺭﻗﻤـﻪ ،٣٠٠٥ﻭﺭﻭﺍﻩ
ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ،ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ.٤٣٧ /٤ ،
١٢٦
■ ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺟﻮﻟﺔ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ:
ﻭﻫﻲ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﱵ ﺗﻌﺮﺽ ﺧﻼﺻﺔ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﳍﺎ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ.
ﻭﻫﻲ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﺃﻱ ﻭﺍﻗﻊ ﺇﺫﺍ ﻭﺟﺪﺕ ﺃﺳﺒﺎﺎ ﻭﻇﺮﻭﻓﻬـﺎ
ﺯﻣﺎﻧﹰﺎ ﻭﻣﻜﺎﻧﹰﺎ ﻭﺃﺷﺨﺎﺻﹰﺎ ﻭﺃﻓﻜﺎﺭﹰﺍ.
ﻭﻣﻦ ﰒ ﳝﻜﻦ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ،ﻭﺣﺴﻦ ﺗﺴﺨﲑﻫﺎ ﰲ ﺍﳌﻬﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻻﺳﺘﺨﻼﻓﻴﺔ.
ﻭﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻐﻴﲑ ﺃﻭ ﺍﻟﺘﺒﺎﺩﻝ ﺍﳊﻀﺎﺭﻱ.
ﺧﺎﺻﺔ ﰲ ﺍﳌﻮﺍﺟﻬﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ ،ﻭﺣﺴﻦ ﻋﺮﺽ ﻭﺗﻘـﺪﱘ ﺍﳌﺸـﺮﻭﻉ ﺍﳊﻀـﺎﺭﻱ
ﺍﻹﺳﻼﻣﻲ.
ﻭﻣﻦ ﺧﻼﻝ ﺗﻠﻚ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺒﲔ ﻛﻴﻒ ﺃﻥ ﺍﻟﻘﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺴـﺎﻫﻢ ﰲ ﻋﻤﻠﻴـﺔ
ﺍﻟﺒﻨﺎﺀ ﺍﻟﻔﻜﺮﻱ ﻟﻸﻣﺔ.
ﻓﺎﻟﻔﻜﺮﺓ ﻫﻲ ﺍﳌﻨﻄﻠﻖ ﺍﻷﻭﻝ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﻨﻬﻮﺽ ﺍﳊﻀﺎﺭﻱ.
ﻭﺍﻟﻘﺼﺔ ﺗﺆﺩﻱ ﺩﻭﺭﹰﺍ ﺧﻄﲑﹰﺍ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻔﻜﺮﻱ.
ﻭﺍﻟﺒﻨﺎﺀ ﺍﻟﻔﻜﺮﻱ ﻫﻮ ﻣﺮﺗﻜﺰ ﺍﻟﺘﺤﻮﻝ ﺍﻟﻨﻔﺴﻲ ﻟﻸﻣﺔ.
ﻓﻤﺎ ﺃﺣﻮﺝ ﺍﻟﺪﻋﺎﺓ ﻟﻔﻘﻪ ﺩﻭﺭ ﺍﻟﻘﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ؛ ﲟﺎ ﲢﻤﻠﻪ ﻣﻦ ﺭﺻﻴﺪ ﻓﻜﺮﻱ!
ﺃﻭ ﹰﻻ :ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺻﺔ:
ﻭﻫﻲ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﱵ ﺗﺒﲔ ﻣﺼﲑ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ،ﺍﻟﺮﺍﻓﻀﲔ ﻟﻠﺪﻋﻮﺓ ،ﻭﺍﳌﻜﺬﺑﲔ ﻟﻠﺮﺳﻞ ﻭﻟﻠﺬﻱ
ﺁﻣﻦ ﻣﻌﻬﻢ ،ﻭﻟﻌﻠﻬﻢ ﻗﺘﻠﻮﻫﻢ ﲨﻴﻌﹰﺎ .ﻭﻫﻲ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺑﺮﻫﻨﺖ ﺍﻟﻘﺼـﺔ
ﺴﻤﺎ ِﺀ ﻭﻣﺎ ﹸﻛﻨـﺎ
ﻋﻠﻰ ﺻﺪﻗﻬﺎ ﻭﻓﻌﺎﻟﻴﺘﻬﺎ } ،ﻭﻣﺎ ﺃﹶﻧ ﺰﹾﻟﻨﺎ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻩ ﻣِﻦ ﺟﻨ ٍﺪ ِّﻣ ﻦ ﺍﻟ
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﻓﹶﺈﺫﹶﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ{ ]ﻳﺲ.[٢٩ - ٢٨ :
ﺻﻴ
ﺖ ﺇ ﱠﻻ
ﲔ * ﺇﻥ ﻛﹶﺎﻧ
ﻣ ِﱰِﻟ
ﻟﻘﺪ ﺍﺳﺘﻘﺪﻣﻮﺍ ﻋﺬﺍﺑﻪ ﻭﺍﻧﺘﻘﺎﻣﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ،ﻓﺠﺎﺀﻫﻢ ﺳﺮﻳﻌﹰﺎ ﺑﺎﻏﺘﹰﺎ ﺳﺎﺣﻘﹰﺎ ﻣﺎﺣﻘﺎﹰ ،ﻋﻠﻰ
ﻫﻴﺌﺔ ﺻﻴﺤﺔ ﺍﻟﺪﻣﺎﺭ ،ﻓﺄﻫﻠﻜﺘﻬﻢ ،ﻓﺄﺻﺒﺤﻮﺍ ﻣﻴﺘﲔ ﻫﺎﻣﺪﻳﻦ ﻛﻤﺎ ﲣﻤﺪ ﺍﻟﻨﺎﺭ.
ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﻌﲎ ﺃﻧﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻗﺪ ﺣﻘﹼﺮ ﻣﻦ ﺷﺄﻢ ،ﻭﻫﻮﻥ ﻣﻦ ﺃﻣـﺮﻫﻢ ،ﻓﻜـﺎﻥ
ﺍﻻﻧﺘﻘـﺎﻡ ﺍﻟﺮﺑﺎﱐ ﻣﻦ ﺍﻟﺴـﻬﻮﻟﺔ ﻭﺍﻟﻴﺴﺮ؛ ﺃﻧﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﱂ ﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺍﳌﻼﺋﻜـﺔ ﺃﻭ
١٢٧
ﺍﳉﻨﻮﺩ ﻭﺍﻟﻌﺴﺎﻛﺮ ﻟﺘﻬﻠﻜﻬﻢ ،ﺑﻞ ﻛﺎﻥ ﺍﻷﻣﺮ ﺃﻫﻮﻥ ﻋﻠﻴﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻣﻦ ﺫﻟﻚ ،ﻓﻜـﺎﻥ
ﺍﻷﻣﺮ ﺇﱃ ﺟﱪﻳﻞ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﺃﻥ ﻳﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻴﺤﺔ ﺍﳌﺪﻣﺮﺓ ﺍﳌﻬﻠﻜﺔ.
ﺃﻭ ﻛﺎﻥ ﺍﳌﻌﲎ ﺍﻵﺧﺮ ﺃﻧﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻗﺪ ﺻﻐﺮ ﻣﻦ ﻗﺪﺭﻫﻢ ،ﻓﻠﻢ ﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺟﻨﻮﺩﹰﺍ ﺃﻱ
ﺃﻧﺒﻴﺎﺀ ﺃﻭ ﺭﺳﻞ ﺁﺧﺮﻳﻦ ﳍﺪﺍﻳﺘﻬﻢ ،ﺑﻞ ﺇﻢ ﻻ ﻳﺴﺘﺤﻘﻮﻥ ﺫﻟﻚ ﻷﻢ ﺃﺻﻐﺮ ﻭﺃﺣﻘﺮ.
ﻓﻔﻲ ﻛﻼ ﺍﳌﻌﻨﻴﲔ ﻧﺴﺘﺸﻌﺮ ﻣﺪﻯ ﺍﻟﺘﺤﻘﲑ ﻭﺍﳍﻮﺍﻥ ﻭﺍﻟﺼﻐﺎﺭ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻘﻪ ﻫﺆﻻﺀ ﺍﳌﻜﺬﺑﻮﻥ
ﺍﻟﺮﺍﻓﻀﻮﻥ.
ﻭﻫﻲ ﺳﻨﺔ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﺍﻟﻌﺎﻣﺔ ﺍﳌﻄﺮﺩﺓ ﺍﳌﺘﻜﺮﺭﺓ ،ﺍﻟﺜﺎﺑﺘﺔ ﻭﺍﻟﱵ ﻻ
ﺗﺘﺤﻮﻝ ﻭﻻ ﺗﺘﺒﺪﻝ ،ﻣﻊ ﻛﻞ ﺍﻟﺮﺍﻓﻀﲔ ﻟﻠﻬﺪﺍﻳﺔ.
ﻣﻊ ﺍﻟﺬﻳﻦ ﻳﺮﻓﻀﻮﻥ ﺍﻟﻔﻜﺮﺓ ﻭﳛﺎﺭﺑﻮﻥ ﺍﻟﺪﻋﻮﺓ ،ﻣﻊ ﺍﻟﺬﻳﻦ ﻳﻜﺬﺑﻮﻥ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺪﻋﺎﺓ.
ﺛﺎﻧﻴﹰﺎ :ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻌﺎﻣﺔ:
ﻭﻫﻲ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﱵ ﺗﻮﺿﺢ ﺍﻟﺪﺭﻭﺱ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻌﱪ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﻭﺿﺤﺘﻬﺎ ﺍﻟﻘﺼﺔ.
ﻭﻫﻲ ﻛﺬﻟﻚ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺍﻟﻘﺼﺔ ﻣﺜـﺎ ﹰﻻ ﺗﻄﺒﻴﻘﻴـﹰﺎ ﳍـﺎ
ﺴ ﺮ ﹰﺓ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﻣﺎ ﻳ ﹾﺄﺗِﻴﻬِﻢ ِﻣّﻦ ﺭﺳﻮ ٍﻝ ﺇ ﱠﻻ ﻛﹶﺎﻧﻮﺍ ﺑِـ ِﻪ ﻭﺑﺮﻫﺎﻧﹰﺎ ﺛﺎﺑﺘﹰﺎ ﺣﻮﻝ ﻓﻌﺎﻟﻴﺘﻬﺎ} :ﻳﺎ ﺣ
ﺴﺘ ﻬ ِﺰﺀُﻭ ﹶﻥ * ﹶﺃﹶﻟ ﻢ ﻳ ﺮﻭﺍ ﹶﻛ ﻢ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ﹶﻗﺒﹶﻠﻬﻢ ﻣِّ ﻦ ﺍﹾﻟ ﹸﻘﺮﻭ ِﻥ ﹶﺃﻧ ﻬ ﻢ ﺇﹶﻟﻴ ِﻬ ﻢ ﻻ ﻳ ﺮ ِﺟﻌﻮ ﹶﻥ * ﻭﺇﻥ ﻛﹸـ ﱞﻞ
ﻳ
ﻀﺮﻭ ﹶﻥ{ ]ﻳﺲ. [٣٢ - ٣٠ :
ﺤﻟﱠـﻤﺎ ﺟﻤِﻴ ﻊ ﱠﻟ ﺪﻳﻨﺎ ﻣ
ﻟﻘﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﻭﻛﺄﺎ ﺇﻋﻼﻥ ﻋﻠﻮﻱ ﺭﻫﻴﺐ ﻋﺎﻡ ،ﻳﻨﺎﺩﻱ ﺑﺎﳊﺴـﺮﺓ ﻭﺍﻟﺘﻨـﺪﻡ
ﻭﺍﻟﻮﻳﻞ ﻭﺍﻟﺒﻮﺍﺭ ﻟﻨﻮﻋﻴﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ،ﺗﺒﲔ ﺍﻵﻳﺎﺕ ﺃﺳﺒﺎﺏ ﺃﻭ ﻣﺴﻮﻏﺎﺕ ﺍﺳـﺘﺤﻘﺎﻗﻬﻢ ﳍـﺬﺍ
ﺍﻹﻋﻼﻥ:
- ١ﻋﺪﻡ ﺍﺳﺘﻐﻼﻝ ﻓﺮﺹ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﻔﻮﺯ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ،ﻭﺫﻟﻚ ﺑﺎﺗﺒﺎﻉ ﺍﳊﻖ.
- ٢ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﻟﺮﺳﻞ ﻭﺍﻟﺪﻋﺎﺓ ،ﻭﳏﺎﺭﺑﺘﻬﻢ ،ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﻟﻔﻜﺮﺓ ﻭﺭﻓﻀﻬﺎ.
- ٣ﻋﺪﻡ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺭﻳﺦ ،ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﺃﺣﺪﺍﺛﻪ ،ﻭﺍﺳﺘﻘﺮﺍﺀ ﺳﻨﻨﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺍﻹﳍﻴـﺔ
ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻣﺸﺎﻫﺪﺓ ِﺳﻴﺮ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻋﻮﺓ ،ﻭﻣﻜﺬﰊ ﺍﻟﻔﻜﺮﺓ ،ﻋﻠﻰ ﻣﺮ ﺗـﺎﺭﻳﺦ
ﺍﳌﺴﲑﺓ ﺍﻟﺪﻋﻮﻳﺔ.
ﻭﺇﺩﺭﺍﻙ ﻣﻌﲎ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻟﻠﻤﺤﺎﺳﺒﺔ ﻭﺍﳉﺰﺍﺀ.
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- ٤ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﺃﻥ ﻛﻞ ﺍﻟﺒﺸﺮ ﳎﻤﻮﻋﻮﻥ ﻟﻠﺤﺴﺎﺏ ،ﻋﻠﻰ ﻣـﻮﻗﻔﻬﻢ ﻣـﻦ
ﻚ ﹶﺃﻧﻬﻢ ﻣﺒﻌﻮﺛﹸﻮ ﹶﻥ * ِﻟﻴ ﻮ ٍﻡ ﻋﻈِﻴ ٍﻢ * ﻳـ ﻮ ﻡ
ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺪﻋﺎﺓ ،ﻭﻟﺘﺤﺪﻳﺪ ﺍﳌﺼﲑ} ،ﺃﹶﻻ ﻳ ﹸﻈ ﻦ ﹸﺃ ﻭﹶﻟِﺌ
٨١
ﲔ{ ]ﺍﳌﻄﻔﻔﲔ.[٦ - ٤ : ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﺱ ِﻟ ﺮ ِّ
ﻳﻘﹸﻮ ﻡ ﺍﻟﻨﺎ
- ٨١ﳎﻠﺔ ﺍﻟﺒﻴﺎﻥ ،ﺍﻟﻌﺪﺩ ) ،(١٩٢ﺷﻌﺒﺎﻥ ،١٤٢٤ﺍﻛﺘـﻮﺑﺮ ٢٠٠٣ﻭﳎﻠـﺔ ﺍﻟﺒﻴـﺎﻥ ،ﺍﻟﻌـﺪﺩ ) ،(١٩٣ﺭﻣﻀـﺎﻥ
،١٤٢٤ﻧﻮﻓﻤﱪ ٢٠٠٣
١٢٩
@ @ÉiaŠÛa@szj½a
@ ´ÜŠ½a@aìiˆ×@åíˆÛa@òíŠÔÛa@lbz•c@Ýrß@¿@@ïãbîjÛa@‹bvÇ⁄a
ﺃﻭ ﹰﻻ -ﻫﺬﺍ ﻣﺜﻞ ﻣﻦ ﺍﻷﻣﺜﺎﻝ ﺍﻟﻘﺼﺼﻴﺔ ﺿﺮﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟ ﻌﺒﺎﺩ ﺍﻷﺻﻨﺎﻡ ،ﳛﺬﺭﻫﻢ ﻓﻴـﻪ ﻣـﻦ
ﻣﻐﺒﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ،ﻭﻳﻨﺬﺭﻫﻢ ﺃﻥ ﳛﻞ ﻢ ﻣﺎ ﺣﻞ ﺑﻜﻔﺎﺭ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳـﺔ ،ﺑﻌـﺪ ﺃﻥ
ﺃﺻﺮﻭﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻭﺷﺮﻛﻬﻢ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ .ﻭﻳﺘﻀﻤﻦ ﻗﻴﺎﺳﺎ ﻣﻦ ﻗﻴﺎﺱ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ
ﻋﻠﻰ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺍﳌﺘﻤﺎﺛﻠﲔ ﰲ ﺍﳊﻜﻢ .ﻭﻣﻨﺎﺳﺒﺘﻪ ﳌﺎ ﻗﺒﻠﻪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﻋـﺮﺽ ﰲ
ﺑﺪﺍﻳﺔ ﺍﻟﺴﻮﺭﺓ ﻗﻀﻴﺔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﻗﻀﻴﺔ ﺍﻟﺒﻌﺚ ﻭﺍﳊﺴﺎﺏ ﰲ ﺻﻮﺭﺓ ﺗﻘﺮﻳﺮﻳﺔ ،ﻋـﺎﺩ
ﻟﻴﻌﺮﺿﻬﻤﺎ ﰲ ﺻﻮﺭﺓ ﻗﺼﺼﻴﺔ ،ﺗﻠﻤﺲ ﺍﻟﻘﻠﺐ ﲟﺎ ﻛﺎﻥ ﻣﻦ ﻣﻮﺍﻗﻒ ﺍﻟﺘﻜـﺬﻳﺐ ﻭﺍﻹﳝـﺎﻥ
ﻭﻋﻮﺍﻗﺒﻬﻤﺎ ﻣﻌﺮﻭﺿﺔ ﻛﺎﻟﻌﻴﺎﻥ.
ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺷﻴﺌﹰﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ،ﻭﻻ ﻋﻦ ﺃﻫﻠﻬﺎ ﺳﻮﻯ ﺃﻢ ﻛﺎﻧﻮﺍ ﺃﺻﺤﺎﺏ ﺷـﺮﻙ
ﻳﻌﺒﺪﻭﻥ ﺍﻷﺻﻨﺎﻡ ،ﻓﺄﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻟﲔ -ﻛﻤﺎ ﺃﺭﺳﻞ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ
ﺍﻟﺴﻼﻡ ﺇﱃ ﻓﺮﻋﻮﻥ ﻭﻣﻠﺌﻪ -ﻓﻜﺬﺑﻮﳘﺎ ،ﻓﻌﺰﺯ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﺳﻮﻝ ﺛﺎﻟـﺚ ؛ ﻟﻴﺆﻛـﺪ ﺃﻧـﻪ،
ﻭﺃﻤﺎ ،ﻣﺮﺳﻠﻮﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻻ ﻣﻦ ﻋﻨﺪ ﻏﲑﻩ .ﻭﺗﻘﺪﻡ ﺍﻟﺜﻼﺛﺔ ﺑﺪﻋﻮﺍﻫﻢ ﻭﺩﻋـﻮﻢ
ﻣﻦ ﺟﺪﻳﺪ ،ﻭﻫﻨﺎ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻬﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺑﺎﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﳌﻜﺮﻭﺭﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ
ﻭﺍﻟﺮﺳﺎﻻﺕ ،ﻓﻜﺬﺑﻮﺍ ﺩﻋﻮﺍﻫﻢ ،ﻭﺭﺩﻭﺍ ﺩﻋﻮﻢ ﲝﺠﺞ ﻭﺍﻫﻴﺔ ﺗﺪﻝ ﻋﻠﻰ ﺳﺬﺍﺟﺔ ﺗﺼـﻮﺭﻫﻢ
ﻭﺇﺩﺭﺍﻛﻬﻢ ﳊﻘﻴﻘﺔ ﺍﻟﺮﺳﻞ ؛ ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻰ ﺟﻬﻠﻬﻢ ﲝﻘﻴﻘﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻬﻢ ﻣـﻦ
ﺃﺟﻠﻬﺎ .ﻭﳌﺎ ﺃﺳﻘﻂ ﰲ ﺃﻳﺪﻳﻬﻢ ،ﳉﺌﻮﺍ ﺇﱃ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ،ﻭﱂ ﻳﺆﻣﻦ ﻣﻨـﻬﻢ ﺇﻻ ﺭﺟـﻞ
ﻭﺍﺣﺪ ﻛﺎﻥ ﻳﺴﻜﻦ ﰲ ﻧﺎﺣﻴﺔ ﺍﻟﻘﺮﻳﺔ ،ﻓﻠﻤﺎ ﲰﻊ ﺑﺪﻋﻮﺓ ﻫﺆﻻﺀ ﺍﳌﺮﺳﻠﲔ ،ﺍﺳـﺘﺠﺎﺏ ﳍـﺎ
ﺑﻔﻄﺮﺗﻪ ﺍﻟﺴﻠﻴﻤﺔ ،ﺑﻌﺪ ﺃﻥ ﺭﺃﻯ ﻓﻴﻬﺎ ﻣﻦ ﺩﻻﺋﻞ ﺍﳊﻖ ﻭﺍﳌﻨﻄﻖ ﻣﺎ ﻳﺘﺤﺪﺙ ﻋﻨـﻪ ﰲ ﻣﻘﺎﻟﺘـﻪ
ﻟﻘﻮﻣﻪ .ﻭﺣﻴﻨﻤﺎ ﺍﺳﺘﺸﻌﺮ ﻗﻠﺒﻪ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ،ﲢﺮﻛﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺿﻤﲑﻩ ،ﻓﻠﻢ ﻳﻄـﻖ
ﻋﻠﻴﻬﺎ ﺳﻜﻮﺗﺎ ،ﻭﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﻳﺴﻌﻰ ؛ ﻟﻴﻘﻮﻡ ﺑﻮﺍﺟﺒﻪ ﰲ ﺩﻋﻮﺓ ﻗﻮﻣﻪ ﺇﱃ ﺍﳊـﻖ،
ﻭﰲ ﻛﻔﻬﻢ ﻋﻦ ﺍﻟﺒﻐﻲ ،ﻭﰲ ﻣﻘﺎﻭﻣﺔ ﺍﻋﺘﺪﺍﺋﻬﻢ ﺍﻷﺛﻴﻢ ﺍﻟﺬﻱ ﻳﻮﺷﻜﻮﻥ ﺃﻥ ﻳﺼـﺒﻮﻩ ﻋﻠـﻰ
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ﺍﳌﺮﺳﻠﲔ .ﻭﻟﻜﻦ ﺍﻟﻘﻮﻡ ﱂ ﳝﻬﻠﻮﻩ ﺣﱴ ﻗﺘﻠﻮﻩ ،ﻓﻜﺎﻥ ﺟﺰﺍﺅﻩ ﺍﳉﻨﺔ ،ﻭﻛﺎﻥ ﺟﺰﺍﺀ ﻗﻮﻣـﻪ ﺃﻥ
ﺃﻫﻠﻜﻮﺍ ﺑﺎﻟﺼﻴﺤﺔ ؛ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﰲ ﺎﻳﺔ ﺍﻟﻘﺼﺔ.
ﻼ
ﻭﻗﺪ ﺫﻛﺮ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺃﻧﻄﺎﻛﻴﺔ ،ﻭﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻛﺎﻧﻮﺍ ﺭﺳـ ﹰ
ﺺ ﻋﻠﻴﻪ ﻗﺘﺎﺩﺓ ﻭﻏﲑﻩ ،ﻭﱂ ﻳـﺬﻛﺮ
ﻣﻦ ﻋﻨﺪ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻛﻤﺎ ﻧ
ﻋﻦ ﻭﺍﺣﺪ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﳌﻔﺴﺮﻳﻦ ﻏﲑ ﻫﺬﺍ ﺍﻟﻘﻮﻝ .ﻭﰲ ﺫﻟﻚ ﻧﻈﺮ ﻣﻦ ﻭﺟﻮﻩ:
ﺃﺣﺪﳘﺎ :ﺃﻥ ﻇﺎﻫﺮ ﺍﻟﻘﺼﺔ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻛﺎﻧﻮﺍ ﺭﺳﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻻ ﻣـﻦ
ﺟﻬﺔ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؛ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃِ ﴿:ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳﻠﹾﻨﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺍﹾﺛﻨـﻴ ِﻦ ﹶﻓﻜﹶـ ﱠﺬﺑﻮﻫﻤﺎ *
ﺚ ﻓﹶﻘﺎﻟﹸﻮﺍ ﺇِﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ،ﺇﱃ ﺃﻥ ﻗﺎﻟﻮﺍ ﴿:ﺭﺑﻨﺎ ﻳ ﻌﹶﻠ ﻢ ِﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ
ﹶﻓ ﻌ ﺰﺯﻧﺎ ﺑِﺜﺎﻟ ٍ
ﲔ ﴾ .ﻭﻟﻮ ﻛﺎﻥ ﻫﺆﻻﺀ ﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ ،ﻟﻘﺎﻟﻮﺍ ﻋﺒﺎﺭﺓ ﺗﻨﺎﺳـﺐ ﻍ ﺍﹾﻟﻤﺒ * ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ِﺇ ﹼﻻ ﺍﹾﻟﺒﻼ ﹸ
ﺃﻢ ﻣﻦ ﻋﻨﺪ ﺍﳌﺴﻴﺢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ .ﰒ ﻟﻮ ﻛﺎﻧﻮﺍ ﺭﺳﻞ ﺍﳌﺴﻴﺢ ،ﳌﺎ ﻗﺎﻟﻮﺍ
ﺸ ﺮ ِﻣﹾﺜﻠﹸﻨﺎ ﴾.
ﳍﻢ ﴿:ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺑ
ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﺃﻫﻞ ﺃﻧﻄﺎﻛﻴﺔ ﺁﻣﻨﻮﺍ ﺑﺮﺳﻞ ﺍﳌﺴﻴﺢ ﺇﻟﻴﻬﻢ ،ﻭﺃﻥ ﺃﻧﻄﺎﻛﻴﺔ ﺃﻭﻝ ﻣﺪﻳﻨـﺔ ﺁﻣﻨـﺖ
ﺑﺎﳌﺴﻴﺢ ؛ ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺃﻧﻄﺎﻛﻴﺔ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﺇﺣﺪﻯ ﺍﳌﺪﺍﺋﻦ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻼﰐ ﻓﻴﻬﻦ ﺑﺘﺎﺭﻛ ﹲﺔ
؛ ﻭﻫ ﻦ :ﺍﻟﻘﺪﺱ ؛ ﻷﺎ ﺑﻠﺪ ﺍﳌﺴﻴﺢ .ﻭﺃﻧﻄﺎﻛﻴﺔ ؛ ﻷﺎ ﺃﻭﻝ ﺑﻠﺪﺓ ﺁﻣﻨﺖ ﺑﺎﳌﺴﻴﺢ ﻋﻦ ﺁﺧـﺮ
ﺃﻫﻠﻬﺎ .ﻭﺍﻹﺳﻜﻨﺪﺭﻳﺔ ؛ ﻷﻥ ﻓﻴﻬﺎ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺍﲣﺎﺫ ﺍﻟﺒﺘﺎﺭﻛﺔ ،ﻭﺍﳌﻄﺎﺭﻧﺔ ،ﻭﺍﻷﺳـﺎﻗﻔﺔ،
ﻭﺍﻟﻘﺴﺎﻭﺳﺔ ،ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ،ﻭﺍﻟﺮﻫﺎﺑﲔ .ﰒ ﺭﻭﻣﻴﺔ ؛ ﻷﺎ ﻣﺪﻳﻨﺔ ﺍﳌﻠﻚ ﻗﺴﻄﻨﻄﲔ ﺍﻟﺬﻱ ﻧﺼﺮ
ﺩﻳﻨﻬﻢ ،ﻭﺃﻃﱠﺪﻩ .ﻭﳌﺎ ﺍﺑﺘﲎ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ،ﻧﻘﻠﻮﺍ ﺍﻟﺒﺘﺮﻙ ﻣﻦ ﺭﻭﻣﻴﺔ ﺇﻟﻴﻬﺎ ،ﻛﻤﺎ ﺫﻛـﺮﻩ ﻏـﲑ
ﻭﺍﺣﺪ ﳑﻦ ﺫﻛﺮ ﺗﻮﺍﺭﳜﻬﻢ ؛ ﻛﺴﻌﻴﺪ ﺑﻦ ﺑﻄﺮﻳﻖ ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺴﻠﻤﲔ .ﻓـﺈﺫﺍ
ﺗﻘﺮﺭ ﺃﻥ ﺃﻧﻄﺎﻛﻴﺔ ﺃﻭﻝ ﻣﺪﻳﻨﺔ ﺁﻣﻨﺖ ،ﻓﺄﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻢ ﻛﺬﺑﻮﺍ ﺭﺳـﻠﻪ،
ﻭﺃﻧﻪ ﺃﻫﻠﻜﻬﻢ ﺑﺼﻴﺤﺔ ﻭﺍﺣﺪﺓ ﺃﲬﺪﻢ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻗﺼﺔ ﺃﻧﻄﺎﻛﻴﺔ ﻣﻊ ﺍﳊﻮﺍﺭﻳﲔ ﻛﺎﻧﺖ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﳌﺴﻴﺢ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﺘـﻮﺭﺍﺓ.
ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ،ﺃﻥ ﺍﷲ ﺗﺒـﺎﺭﻙ
ﻭﺗﻌﺎﱃ ﺑﻌﺪ ﺇﻧﺰﺍﻟﻪ ﺍﻟﺘﻮﺭﺍﺓ ،ﱂ ﻳﻬﻠﻚ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﻋﻦ ﺁﺧﺮﻫﻢ ﺑﻌﺬﺍﺏ ﻳﺒﻌﺜﻪ ﻋﻠﻴﻬﻢ ؛ ﺑـﻞ
ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﺑﻌﺪ ﺫﻟﻚ ﺑﻘﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ .ﺫﻛﺮﻭﻩ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﴿:ﻭﹶﻟﻘﹶـ ﺪ ﺁﺗﻴﻨـﺎ
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ﺏ ﻣِﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ﺍﹾﻟ ﹸﻘﺮﻭ ﹶﻥ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ﴾)ﺍﻟﻘﺼﺺ .(٤٣ :ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﺘﻌﲔ ﺃﻥ
ﻣﻮﺳﻰ ﺍﹾﻟ ِﻜﺘﺎ
ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﺮﻳﺔ ﺃﺧﺮﻯ ﻏﲑ ﺃﻧﻄﺎﻛﻴﺔ.
ﺏ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ِﺇ ﹾﺫ
ﻼ ﹶﺃﺻﺤﺎ
ﺏ ﹶﻟ ﻬ ﻢ ﻣﹶﺜ ﹰ
ﺿ ِﺮ
ﺛﺎﻧﻴﺎ -ﻭﺗﺒﺪﺃ ﻗﺼﺔ ﻫﺬﺍ ﺍﳌﺜﻞ ﺑﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﴿:ﻭﺍ
ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ،ﻭﻫﻮ ﺧﻄﺎﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻳـﺄﻣﺮﻩ
ﻼ ﺑﺄﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ؛ ﺇﺫ ﺟﺎﺀﻫﻢ ﺍﳌﺮﺳـﻠﻮﻥ ،ﻓﻜـﺬﺑﻮﻫﻢ، ﻓﻴﻪ ﺑﺄﻥ ﻳﻀﺮﺏ ﻟﻘﻮﻣﻪ ﻣﺜ ﹰ
ﻼ ﴾ ،ﻭﺗﻔﺴﲑ ﻟـﻪ. ﺏ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ﴾ ﺑﺪﻝ ﻣﻦ ﴿ ﻣﹶﺜ ﹰ
ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻋﺬﺍﺑﻪ .ﻭ﴿ ﺃﹶﺻﺤﺎ
ﺏ ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ﴾.
ﻭ﴿ ِﺇ ﹾﺫ ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ﺑﺪﻝ ﻣﻦ ﴿ ﹶﺃﺻﺤﺎ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ،ﺑﺘﺄﻧﻴﺚ ﺍﻟﻀﻤﲑ ،ﻭﱂ ﻳﻘﻞ ﴿:ﺟﺎ َﺀ ﻫ ﻢ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾،
ﺑﺘﺬﻛﲑﻩ ،ﻣﻊ ﺃﻧﻪ ﺍﳌﺮﺍﺩ ،ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺳﻠﲔ ﺟﺎﺅﻭﻫﻢ ﰲ ﻣﻘﺮﻫﻢ .ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺃﻳﻀﺎ ﺇﱃ
ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻘﺮﻯ ﺍﻟﻜﺒﲑﺓ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﻏﺎﺑﺮ ﺍﻷﺯﻣﻨﺔ.
ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺃﻧﻄﺎﻛﻴﺔ ،ﺃﻭ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺮﺳﻠﲔ
ﻫﻢ ﺭﺳﻞ ﺍﳌﺴﻴﺢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻛﻤﺎ ﺫﻛﺮ ﺃﻛﺜﺮ ﺍﳌﻔﺴﺮﻳﻦ ﻣﻦ ﺍﻟﺴﻠﻒ ؛ ﻷﻥ ﻗﺼﺔ ﻫﺬﻩ
ﺍﻟﻘﺮﻳﺔ ﻭﺃﻫﻠﻬﺎ ﻛﺎﻧﺖ ﻗﺒﻞ ﺍﳌﺴﻴﺢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﰒ ﺑﻌﺪ ﻫﺬﺍ ﻋﻤﺮﺕ ﺃﻧﻄﺎﻛﻴـﺔ ،ﻭﺑﻘـﻲ
ﺃﻫﻠﻬﺎ ﻋﻠﻰ ﺷﺮﻛﻬﻢ ،ﺇﱃ ﺃﻥ ﺟﺎﺀﻫﻢ ﻣﻦ ﺟﺎﺀﻫﻢ ﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ ،ﻓﺂﻣﻨﻮﺍ ﺑﺎﳌﺴـﻴﺢ -ﻋﻠﻴـﻪ
ﺍﻟﺴﻼﻡ -ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ،ﻭﺩﺧﻠﻮﺍ ﺩﻳﻨﻪ .ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻧﺎ ﺃﻥ ﺃﻧﻄﺎﻛﻴﺔ ﻛﺎﻧﺖ ﺃﻭﻝ ﺍﳌﺪﺍﺋﻦ
ﺍﻷﺭﺑﻌﺔ ﺍﻟﻜﺒﺎﺭ ﺍﻟﱵ ﺁﻣﻦ ﺃﻫﻠﻬﺎ ﺑﺎﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .ﻭﻛﺎﻥ ﺫﻟﻚ ﺑﻌﺪ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ؛
ﻭﻟﻜﻦ ﻇﻦ ﻣﻦ ﻇﻦ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻥ ﺍﳌﺮﺳﻠﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼـﺔ ﺃـﻢ ﺭﺳـﻞ
ﺍﳌﺴﻴﺢ ،ﻭﺃﻢ ﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ.
ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ،ﻭﱂ ﻳﻘﻞ ﴿:ﹶﺃﺗﺎﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ؛ ﻷﻥ ﺍﻲﺀ ﺃﻋـ ﻢ
ﻣﻦ ﺍﻹﺗﻴﺎﻥ ،ﻭﻳﻘﺎﻝ :ﺍﻋﺘﺒﺎﺭﺍ ﲝﺼﻮﻝ ﺍﻟﺸﻲﺀ .ﺃﻣﺎ ﺍﻹﺗﻴﺎﻥ ﻓﻬﻮ ﺍﻲﺀ ﺑﺴﻬﻮﻟﺔ ،ﻭﻗﺪ ﻳﻘـﺎﻝ
ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻘﺼﺪ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻨﻪ ﺍﳊﺼﻮﻝ .ﻭﻳﻘﺎﻝ ﻛﻞ ﻣﻨﻬﻤﺎ ﰲ ﺍﻷﻋﻴﺎﻥ ﻭﺍﳌﻌﺎﱐ ،ﻭِﻟﻤـﺎ
ﻳﻜﻮﻥ ﳎﻴﺌﻪ ﺑﺎﻟﺬﺍﺕ ،ﻭﺑﺎﻷﻣﺮ .ﻭﻳﻘﺎﻝ ﺍﻲﺀ ﳌﻦ ﻗﺼﺪ ﻣﻜﺎﻧﺎ ،ﺃﻭ ﻋﻤﻼﹰ ،ﺃﻭ ﺯﻣﺎﻧﺎ.
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ﺻﻠﺔ ،ﻭﺃﻥ ﺍﻟﺜﺎﱐ ﻳﻘﺘﻀﻲ ﳎﻴﺌﻪ ﺑﺸﻲﺀ ؛ ﻭﳍﺬﺍ ﻳﻘﺎﻝ »:ﺟﺎﺀ ﻓﻼﻥ ﻧﻔﺴﻪ « ،ﻭﻻ ﻳﻘـﺎﻝ»:
ﺃﺗﻰ ﻓﻼﻥ ﻧﻔﺴﻪ « .ﰒ ﻛﺜﺮ ﺫﻟﻚ ﺣﱴ ﺍﺳﺘﻌﻤﻞ ﺃﺣﺪ ﺍﻟﻠﻔﻈﲔ ﰲ ﻣﻮﺿﻊ ﺍﻵﺧﺮ.
ﻭﳎﻲﺀ ﺍﳌﺮﺳﻠﲔ -ﻫﻨﺎ -ﻫﻮ ﳎﻲﺀ ﺑﺎﻷﻣﺮ ،ﹸﻗﺼِﺪ ﺑﻪ ﺍﳌﻜﺎﻥ .ﻭﻣﺜﻠـﻪ ﰲ ﺫﻟـﻚ ﻗـﻮﻝ ﺍﷲ
ﺕ ﺭ ﺳﹸﻠﻨﺎ ﻟﹸﻮﻃﹰﺎ ﺳِﻲ َﺀ ِﺑ ِﻬ ﻢ ﴾)ﻫﻮﺩ .(٧٧ :ﻭﰲ ﺫﻟﻚ ﺩﻟﻴﻞ ﺁﺧﺮ ﻋﻠـﻰ ﺗﻌﺎﱃ ﴿:ﻭﹶﻟﻤﺎ ﺟﺎﺀ
ﺃﻥ ﺍﳌﺮﺳﻠﲔ ﻛﺎﻧﻮﺍ ﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﺭﺳﻞ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃِ ﴿:ﺇ ﹾﺫ ﹶﺃ ﺭ ﺳﻠﹾﻨﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺍﹾﺛﻨﻴ ِﻦ ﹶﻓ ﹶﻜ ﱠﺬﺑﻮﻫﻤﺎ ﴾ ﺑﺪﻝ ﻣﻦ ﻗﻮﻟﻪِ ﴿:ﺇ ﹾﺫ ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ
﴾ .ﺃﻱ :ﺇﺫ ﺟﺎﺀﻫﺎ ﺍﳌﺮﺳﻠﻮﻥ ؛ ﺇﺫ ﺃﺭﺳﻠﻨﺎ ﺇﻟﻴﻬﻢ ﺍﺛﻨﲔ ﻣﻨﻬﻢ .ﻭ﴿ ِﺇ ﹾﺫ ﴾ ﻟﻔﻆ ﻳﻌﺒﺮ ﺑﻪ ﻋﻤﺎ
ﻣﻀﻰ ﻣﻦ ﺍﻟﺰﻣﺎﻥ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﹶﺃ ﺭ ﺳﻠﹾﻨﺎ ِﺇﹶﻟﻴ ِﻬ ﻢ ﴾ ،ﻭﱂ ﻳﻘﻞ ﴿:ﹶﺃ ﺭ ﺳﻠﹾﻨﺎ ِﺇﹶﻟﻴﻬِﺎ ﴾ ؛ ﻛﻤـﺎ
ﻗﺎﻝ ﻣﻦ ﻗﺒﻞ ﴿:ﺇﺫ ﺟﺎﺀﻫﺎ ﴾ .ﻭﻟﻌﻞ ﺍﻟﺴﺮ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻹﺭﺳﺎﻝ ﺣﻘﻴﻘـﺔ ؛ ﺇﳕـﺎ ﻳﻜـﻮﻥ
ﺇﻟﻴﻬﻢ ،ﻻ ﺇﻟﻴﻬﺎ ،ﲞﻼﻑ ﺍﻲﺀ .ﻭﺃﻳﻀﺎ ﺍﻟﺘﻌﻘﻴﺐ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻓﻜﺬﺑﻮﳘﺎ ﴾ ﺃﻇﻬﺮ.
ﺚ ﴾ ﻋﺎﻃﻔﺔ ﻟﻠﺘﻌﻘﻴﺐ ﺃﻳﻀﺎ .ﻭﻧ ﺰ ﹶﻝ ﺍﻟﻔﻌ ﹸﻞ ﻣﱰﻟﺔ ﺍﻟﻼﺯﻡ
ﻭﺍﻟﻔﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﹶﻓ ﻌ ﺰﺯﻧﺎ ﺑِﺜﺎﻟ ٍ
ﳌﻌﲎ ﻟﻄﻴﻒ ،ﻭﻫﻮ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﻫﻮ ﻧﺼﺮﺓ ﺍﳊﻖ ،ﻻ ﻧﺼـﺮﺓ ﺍﻟﺮﺳـﻞ ؛
ﻭﳍﺬﺍ ﻻ ﻳﺼﺢ ﺗﻔﺴﲑﻩ ﺑﻘﻮﳍﻢ :ﹶﻓ ﻌ ﺰﺯﻧﺎﳘﺎ .ﻭﻗﺮﺃ ﻋﺎﺻﻢ ﰲ ﺭﻭﺍﻳﺔ ﺃﰉ ﺑﻜﺮ ﻭﺍﳌﻔﻀﻞ ﻋـﻦ
ﻋﺎﺻﻢ ﴿:ﻓﻌﺰﺯﻧﺎ ﴾ ،ﺧﻔﻴﻔﺔ ﺍﻟﺰﺍﻱ .ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﻭﺣﻔﺺ ﻋﻦ ﻋﺎﺻـﻢ ﴿:ﻓﻌﺰﺯﻧـﺎ ﴾،
ﻣﺸﺪﺩﺓ ﺍﻟﺰﺍﻱ .ﻭﻗﻴﻞ :ﺍﳌﻌﲎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺸﺪﻳﺪ :ﻗﻮﻳﻨﺎ ﻭﺷﺪﺩﻧﺎ .ﻳﻘﺎﻝ :ﺗﻌﺰﺯ ﳊﻢ ﺍﻟﻨﺎﻗﺔ،
ﺇﺫﺍ ﺻﻠﺐ .ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺨﻔﻴﻒ :ﻏﻠﺒﻨﺎ ﻭﻗﻬﺮﻧﺎ .ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭ ﻋ ﺰﻧِﻲ ﻓِـﻲ
ﺏ ﴾)ﺹ .(٢٣ :ﺃﻱ :ﻏﻠﺒﲏ ﻭﻗﻬﺮﱐ. ﺨﻄﹶﺎ ِ
ﺍﹾﻟ ِ
ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺗﲔ ﻳﺮﺟﻊ ﺇﱃ ﻣﻌﲎ ﻭﺍﺣﺪ ؛ ﻷﻥ ﺍﻟﻐﺎﻟﺐ ﺍﻟﻘﺎﻫﺮ ﻻ ﻳﻜـﻮﻥ
ﻏﺎﻟﺒﺎ ﻭﻗﺎﻫﺮﺍ ،ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻗﻮﻳﺎ ﺷﺪﻳﺪﺍ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﻘﻮﻱ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻐﺎﻟﺐ ﻟﻜﻞ ﺷﻲﺀ،
ﻭﺍﻟﻘﺎﻫﺮ ﻟﻜﻞ ﺍﳋﻠﻖ ،ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﺫ ﱠﻝ ﻟﻌﺰﺗﻪ ﻛ ﱡﻞ ﻋﺰﻳﺰ .ﻭﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻘﺮﺍﺀﺗﲔ ﺑﺄﻥ ﰲ
ﻗﺮﺍﺀﺓ ﺍﻟﺘﺸﺪﻳﺪ ﻣﺒﺎﻟﻐﺔ ﱂ ﺗﻜﻦ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺨﻔﻴﻒ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻓﹶﻘﺎﻟﹸﻮﺍ ِﺇﻧﺎ ِﺇﹶﻟﻴﻜﹸ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ﻋﻄﻒ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ ﻟﻠﺘﻔﺼﻴﻞ .ﺃﻱ :ﻓﻘـﺎﻝ
ﺍﻟﺜﻼﺛﺔ ﺑﻌﺪ ﺗﻜﺬﻳﺐ ﺍﻻﺛﻨﲔ ،ﻭﺍﻟﺘﻌﺰﻳﺰ ﺑﺜﺎﻟﺚِ ﴿:ﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ .ﻭﻗﻮﳍﻢ ﻫـﺬﺍ ﺇﱃ
١٣٣
ﺎﻳﺔ ﺍﻟﻘﺼﺔ ﻫﻮ ﺗﻔﺼﻴﻞ ﺗﺎﻡ ﻟﻠﻘﺼﺔ ﺑﻌﺪ ﺇﲨﺎﻝ ،ﻭﺑﻌﺾ ﺗﻔﺼﻴﻞ ؛ ﻓﻘﺪ ﹸﺫ ِﻛﺮﺕ ﺃﻭ ﹰﻻ ﺇﲨﺎ ﹰﻻ
ﺏ ﺍﹾﻟﻘﹶ ﺮﻳ ِﺔ ﴾ ،ﰒ ﹸﻓﺼﻠﺖ ﺑﻌﺾ ﺍﻟﺘﻔﺼﻴﻞ ﺑﻘﻮﻟـﻪ ﻼ ﹶﺃﺻﺤﺎ
ﺏ ﹶﻟ ﻬ ﻢ ﻣﹶﺜ ﹰ
ﺿ ِﺮ
ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭﺍ
ﻼ ﺗﺎﻣـﺎ ﺚ ﴾ ،ﰒ ﹸﻓﺼﻠﺖ ﺗﻔﺼﻴ ﹰ ﺗﻌﺎﱃِ ﴿:ﺇ ﹾﺫ ﺟﺎ َﺀﻫﺎ ﺍﹾﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿:ﹶﻓ ﻌ ﺰﺯﻧﺎ ﺑِﺜﺎﻟ ٍ
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﹶﻓﺈِﺫﺍ
ﺻﻴ
ﺖ ِﺇ ﹼﻻ
ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻗﺎﻟﹸﻮﺍ ِﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ﺇﱃ ﻗﻮﻟﻪِ ﴿:ﺇ ﹾﻥ ﻛﺎﻧ
ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ ﴾.
ﺛﺎﻟﺜﹰﺎ -ﻭﻫﻨﺎ ﺍﻋﺘﺮﺽ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﻋﻠﻰ ﺍﻟﺮﺳﻞ ،ﻓﺄﺟﺎﺑﻮﻫﻢ ﺑﻘﻮﳍﻢ ﴿:ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺑﺸـ ﺮ
ِﻣﹾﺜﻠﹸﻨﺎ ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤ ﻦ ِﻣﻦ ﺷ ﻰ ٍﺀ ِﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ ﴾ .ﺃﻱ :ﻟﻴﺲ ﻟﻜﻢ ﻋﻠﻴﻨـﺎ ﻣﺰﻳـﺔ
ﻣﻮﺟﺒﺔ ﻻﺧﺘﺼﺎﺻﻜﻢ ﲟﺎ ﺗﺪﻋﻮﻧﻪ ﻣﻦ ﺃﻧﻜﻢ ﻣﺮﺳﻠﻮﻥ ،ﻭﻣﺎ ﺃﻧﺰﻝ ﺍﻟﺮﲪﻦ ﺷﻴﺌﹰﺎ ﻣﻦ ﻭﺣﻲ ،ﺃﻭ
ﻏﲑﻩ ﻋﻠﻰ ﺃﺣﺪ -ﻛﻤﺎ ﺗﺪﻋﻮﻥ -ﻭﻣﺎ ﺃﻧﺘﻢ ﺇﻻ ﺗﻜﺬﺑﻮﻥ ﰲ ﺩﻋﻮﺍﻛﻢ ﻫﺬﻩ.
ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻫﻮ ﺧﻄﺎﺏ ﺍﳌﺸﺮﻛﲔ ﳌﻦ ﻗﺎﻝ :ﺇﻥ ﺍﷲ ﺃﺭﺳﻠﻪ ،ﻭﺃﻧﺰﻝ ﻋﻠﻴﻪ
ﻼ ﻋﻠـﻰ ﺍﻟﻮﺣﻲ ،ﻻ ﳌﻦ ﺟﺎﺀ ﺭﺳﻮ ﹰﻻ ﻣﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ؛ ﻓﻘﺪ ﺟﻌﻠﻮﺍ ﻛﻮﻢ ﺑﺸﺮﺍ ﻣﺜﻠﻬﻢ ﺩﻟﻴ ﹰ
ﻋﺪﻡ ﺇﺭﺳﺎﳍﻢ .ﻭﻫﺬﻩ ﺷﺒﻬﺔ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻢ ﺍﳌﻜﺬﺑﺔ ؛ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ،ﻓﻘﺎﻝ﴿:
ﺕ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﹶﺃﺑﺸ ﺮ ﻳ ﻬﺪﻭﻧﻨﺎ ﹶﻓ ﹶﻜ ﹶﻔﺮﻭﺍ ﻭﺗ ﻮﻟﱠﻮﺍ ﴾)ﺍﻟﺘﻐﺎﺑﻦ:
ﻚ ِﺑﹶﺄﻧ ﻪ ﻛﹶﺎﻧﺖ ﺗ ﹾﺄﺗِﻴ ِﻬ ﻢ ﺭ ﺳﹸﻠﻬﻢ ﺑِﺎﹾﻟﺒﻴﻨﺎ ِ
ﹶﺫِﻟ
.(٦ﺃﻱ :ﺍﺳﺘﻌﺠﺒﻮﺍ ﻣﻦ ﺫﻟﻚ ،ﻭﺃﻧﻜﺮﻭﻩ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﻫﺆﻻﺀ ﺍﻟﻜﻔﺮﺓ ﴿:ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺑﺸـ ﺮ
ِﻣﹾﺜﻠﹸﻨﺎ ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟﺮﺣﻤ ﻦ ِﻣ ﻦ ﺷ ﻰ ٍﺀ ِﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ ﴾.
ﺸ ﺮ ِﻣﹾﺜﻠﹸﻨﺎ ﴾ ﻧﻔﻲ ﻟﻜﻮﻢ ﺭﺳﻼﹰ ،ﻭﺇﺛﺒﺎﺕ ﻟﻜﻮﻢ ﺑﺸﺮﺍ ﳑﺎﺛﻠﲔ ﳍﻢ ﻭﻗﻮﳍﻢ ﴿:ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺑ
ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﺬﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﺼﺮ .ﻭﻟﻔﻆ ﺍﻟﺒﺸﺮ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤـﻊ،
ﺸ ﺮﻳ ِﻦ ِﻣﹾﺜِﻠﻨﺎ ﴾)ﺍﳌﺆﻣﻨﻮﻥ .(٤٧ :ﻭﻳﻘﺘﻀﻲ ﺣﺴـﻦ
ﻭﹸﺛﻨ ﻲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﹶﺃﻧ ﺆ ِﻣ ﻦ ِﻟﺒ
ﺍﳍﻴﺌﺔ ؛ ﻷﻧﻪ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺒﺸﺎﺭﺓ ،ﻭﻫﻲ ﺣﺴﻦ ﺍﳍﻴﺌﺔ .ﻳﻘﺎﻝ :ﺭﺟﻞ ِﺑﺸﺮ ﻭﺑﺸﲑ ،ﺇﺫﺍ ﻛـﺎﻥ
ﺴ ﻦ ﺍﳍﻴﺌﺔ .ﻭﻛﺬﻟﻚ :ﺍﻣﺮﺃﺓ ﺑﺸﲑﺓ .ﻭﲰﻲ ﺍﻟﺒﺸﺮ :ﺑﺸﺮﺍ ؛ ﻷﻢ ﺃﺣﺴﻦ ﺍﳊﻴﻮﺍﻥ ﻫﻴﺌﺔ.
ﺣ
ﻭﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﻟﻔﻆ ﺍﻟﺒﺸﺮ ،ﻳﻘﺘﻀﻲ ﺍﻟﻈﻬﻮﺭ .ﻭﲰﻮﺍ :ﺑﺸﺮﺍ ؛ ﻟﻈﻬﻮﺭ ﺷﺄﻢ .ﻭﻣﻨـﻪ
ﻗﻴﻞ ﻟﻈﺎﻫﺮ ﺍﳉﻠﺪ :ﺑﺸﺮﺓ .ﻓ ﻌﺒﺮ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺒﺸﺮ ،ﺍﻋﺘﺒﺎﺭﺍ ﺑﻈﻬﻮﺭ ﺟﻠﺪﻩ ﻣـﻦ ﺍﻟﺸـﻌﺮ،
ﲞﻼﻑ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱵ ﺗﻜﻮﻥ ﺑﺸﺮﺎ ﻣﻐﻄﺎﺓ ﺑﺎﻟﺼﻮﻑ ﺃﻭ ﺍﻟﻮﺑﺮ ﺃﻭ ﺍﻟﺸﻌﺮ.
١٣٤
ﻭﻳ ﹶﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺸﺮ ،ﻭﺍﳊﻴﻮﺍﻥ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ،ﻭﻫﻮ :ﺃﻥ ﺍﻟﺒﺸﺮ ﳐﻠﻮﻕ ﻣﻦ ﺟﺴـﺪ ﻭﻧﻔـﺲ
ﻭﻋﻘﻞ ،ﻭﺍﳊﻴﻮﺍﻥ ﳐﻠﻮﻕ ﻣﻦ ﺟﺴﺪ ﻭﻧﻔﺲ ﻓﻘﻂ .ﻭﻣﻦ ﻫﻨﺎ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺒﺸﺮ ﺣﻴﻮﺍﻥ
ﻧﺎﻃﻖ ،ﺧﻼﻓﹰﺎ ﻟﻠﻤﺸﻬﻮﺭ ﻣﻦ ﻗﻮﳍﻢ :ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻥ ﻧﺎﻃﻖ ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﳝﺜـﻞ ﻣﺮﺣﻠـﺔ
ﱐ
ﻣﺘﻄﻮﺭﺓ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ؛ ﻭﳍﺬﺍ ﻗﻴﻞ -ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ :-ﺍﻹﻧﺴﺎﻥ ﻣـﺪ ﱡ
ﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻞ ﻣﻮﺿﻊ ﺍﻋﺘﺒِﺮ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺟﱠﺜُﺘ ﻪ ﻭﻇﺎﻫﺮﻩ ﺑﻠﻔﻆ ﺑﺎﻟﻄﺒﻊ .ﻭﻗﺎﻝ ﺃﻳﻀﺎ :ﻭ ﺧ
ﺠ ﻌﻠﹶـ ﻪ ﻧﺴـﺒﹰﺎ ﻭﺻِـﻬﺮﹰﺍ
ﺍﻟﺒﺸﺮ ؛ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭ ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ِﻣ ﻦ ﺍﹾﻟﻤﺎﺀ ﺑﺸـﺮﹰﺍ ﹶﻓ
ﺾ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ،ﺍﻋﺘﱪﻭﺍ ﺫﻟﻚ ﻓﻘﺎﻟﻮﺍِ ﴿:ﺇ ﹾﻥ ﻫﺬﹶﺍ ِﺇﻟﱠﺎ ﴾)ﺍﻟﻔﺮﻗﺎﻥ .(٥٤ :ﻭﳌﺎ ﺃﺭﺍﺩ ﺍﻟﻜﻔﺎﺭ ﺍﻟ ﻐ
ﺚ ﺍﻟﻠﹼـ ﻪ ﺑﺸـﺮﹰﺍ ﺭﺳـﻮ ﹰﻻ ﺸ ِﺮ ﴾)ﺍﳌﺪﺛﺮ .(٢٥ :ﻭﻗﺎﻟﻮﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻧﻜﺎﺭ ﴿:ﹶﺃﺑ ﻌ ﹶ ﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟﺒ
﴾)ﺍﻹﺳﺮﺍﺀ.(٩٤ :
ﺸ ﺮ ﻣﹾﺜﹸﻠ ﹸﻜ ﻢ ﻳﻮﺣﻰ ِﺇﹶﻟ ﻲ ﴾)ﺍﻟﻜﻬﻒ (١٢٢ :ﻓﻬﻮ ﺗﻨﺒﻴ ﻪ ﻋﻠﻰ
ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﹸﻗ ﹾﻞ ِﺇﻧﻤﺎ ﹶﺃﻧﺎ ﺑ
ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﺘﺴﺎﻭﻭﻥ ﰲ ﺍﻟﺬﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ .ﻭﺇﳕﺎ ﻳﺘﻔﺎﺿﻞ ﺍﻟﻨﺎﺱ ﲟﺎ ﳜﺘﺼﻮﻥ ﺑﻪ ﻣﻦ ﺍﳌﻌـﺎﺭﻑ
ﺍﳉﻠﻴﻠﺔ ،ﻭﺍﻷﻋﻤﺎﻝ ﺍﳉﻤﻴﻠﺔ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﻘﺒﻪ ﴿:ﻳﻮﺣﻰ ِﺇﹶﻟ ﻲ ﴾ ،ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﺃﻧـﻪ ﻋﻠﻴـﻪ
ﺸ ﺮ ِﻣﹾﺜﻠﹸﻨﺎ ﴾.
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲤﻴﺰ ﺑﺬﻟﻚ ﻋﻦ ﻏﲑﻩ .ﻭﻋﻠﻰ ﻫﺬﺍ ﺟﺎﺀ ﻗﻮﳍﻢ ﴿:ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺑ
ﻭﺃﻣﺎ ﻗﻮﳍﻢ ﴿:ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤ ﻦ ِﻣ ﻦ ﺷ ﻰ ٍﺀ ﴾ ﻓﻬﻮ ﻧ ﹾﻔ ﻲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻭﺍﻟﺸﻤﻮﻝ
ﻷﻥ ﻳﻜﻮﻥ ﺍﻟﺮﲪﻦ ﺃﻧﺰﻝ ﺷﻴﺌﹰﺎ ﻣﻦ ﻭﺣﻲ ،ﺃﻭ ﻏﲑﻩ ﻋﻠﻰ ﺃﺣﺪ ؛ ﻛﻤﺎ ﻳـﺪﻋﻲ ﺍﳌﺮﺳـﻠﻮﻥ.
ﻭﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻘﺘﻀﻲ ﺇﻗﺮﺍﺭﻫﻢ ﺑﺎﻷﻟﻮﻫﻴﺔ ؛ ﻟﻜﻨﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻨﻜﺮﻭﻥ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻳﺘﻮﺳﻠﻮﻥ
ﺑﺎﻷﺻﻨﺎﻡ.
ﻭﻛﺎﻥ ﲣﺼﻴﺺ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﳉﻠﻴﻞ ﴿:ﺍﻟ ﺮﺣﻤ ﻦ ﴾ ،ﻣﻦ ﺑﲔ ﺃﲰﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ ؛ ﻟﺰﻋﻤﻬﻢ
ﺃﻥ ﺍﻟﺮﲪﺔ ﺗﺄﰉ ﺇﻧﺰﺍﻝ ﺍﻟﻮﺣﻲ ،ﻻﺳﺘﺪﻋﺎﺋﻪ ﺗﻜﻠﻴﻔﹰﺎ ،ﻻ ﻳﻌﻮﺩ ﻣﻨﻪ ﻧﻔـﻊ ﻟـﻪ ﺳـﺒﺤﺎﻧﻪ ،ﻭﻻ
ﻳﺘﻮﻗﻒ ﺇﻳﺼﺎﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺜﻮﺍﺏ ﺇﱃ ﺍﻟﻌﺒﺪ ﻋﻠﻴﻪ .ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ؛ ﻷﻥ ﺍﷲ ﺗﻌـﺎﱃ
ﳌﺎ ﻛﺎﻥ ﺍﲰﻪ ﺍﻟﺮﲪﻦ ،ﻭﻛﺎﻥ ﺇﻧﺰﺍﻝ ﺍﻟﻮﺣﻲ ﺭﲪﺔ ،ﻓﻜﻴﻒ ﻻ ﻳﱰﻝ ﺭﲪﺘﻪ ،ﻭﻫﻮ ﺍﻟﺮﲪﻦ ؟
ﻭﺃﻣﺎ ﻗﻮﳍﻢِ ﴿:ﺇ ﹾﻥ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ ﴾ ﻓﻬﻮ ﺗﺼﺮﻳﺢ ﲟﺎ ﻗﺼﺪﻭﻩ ﻣﻦ ﺍﳉﻤﻠﺘﲔ ﺍﻟﺴـﺎﺑﻘﺘﲔ.
ﻭﰲ ﺍﺧﺘﻴﺎﺭ ﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ﴿ ﺗ ﹾﻜ ِﺬﺑﻮ ﹶﻥ ﴾ ﻋﻠﻰ ﺻﻴﻐﺔ ﴿ ﻛﹶـﺎ ِﺫﺑﻮﻥ ﴾ ﺩﻻﻟـﺔ ﻋﻠـﻰ ﺃﻥ
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ﺗﻜﺬﻳﺒﻬﻢ ﺍﻟﺮﺳﻞ ﺻﻔﺔ ﻣﺘﺠﺪﺩﺓ ﻓﻴﻬﻢ ﻭﻣﺴﺘﻤﺮﺓ .ﻭﻫﺬﺍ ﻣﺎ ﻋﺒﺮ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ﺑﻘﻮﻟـﻪ﴿:
ﺴ ﻬ ﻢ ﹶﻓﺮِﻳﻘﹰﺎ ﹶﻛ ﱠﺬﺑﻮﹾﺍ ﻭﹶﻓﺮِﻳﻘﹰﺎ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﴾)ﺍﳌﺎﺋﺪﺓ.(٧٠ :
ﹸﻛﱠﻠﻤﺎ ﺟﺎﺀ ﻫ ﻢ ﺭﺳﻮ ﹲﻝ ِﺑﻤﺎ ﹶﻻ ﺗ ﻬﻮﻯ ﹶﺃﻧﻔﹸ
ﺭﺍﺑﻌﺎ -ﻓﻜﺎﻥ ﺟﻮﺍﺏ ﺍﳌﺮﺳﻠﲔ ﳍﻢ ﻋﻦ ﺇﻧﻜﺎﺭﻫﻢ ﻭﺗﻜﺬﻳﺒﻬﻢ ﺃﻥ ﻗﺎﻟﻮﺍ ﴿:ﺭﺑﻨﺎ ﻳ ﻌﻠﹶـ ﻢ ِﺇﻧـﺎ
ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ،ﻭﻫﻮ ﺟﺎﺭ ﳎﺮﻯ ﺍﻟﻘﺴﻢ ﰲ ﺍﻟﺘﻮﻛﻴﺪ ،ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﲢـﺬﻳﺮﻫﻢ ﻣـﻦ
ﻣﻌﺎﺭﺿﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ .ﺍﺳﺘﺸﻬﺪﻭﺍ ﺑﻪ ﻋﻠﻰ ﺻﺪﻗﻬﻢ ﰲ ﻗﻮﳍﻢِ ﴿:ﺇﻧﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾،
ﻭﺯﺍﺩﻭﺍ -ﻫﻨﺎ -ﺍﻟﻼﻡ ﺍﳌﺆﻛﺪﺓ ؛ ِﻟﻤﺎ ﺷﺎﻫﺪﻭﺍ ﻣﻨﻬﻢ ﻣﻦ ﺷﺪﺓ ﺍﻹﻧﻜﺎﺭ .ﻭﺫﻛﺮ ﺍﻟﻌﻠﻤـﺎﺀ :ﺃﻥ
ﻣﻦ ﻳﺴﺘﺸﻬﺪ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﺫﺑﺎ ،ﻳﻜﻔﺮ .ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻟﺬﻱ ﻳﻘﺴﻢ ﻋﻠﻰ ﻛﺬﺏ ؛ ﻷﻥ
ﻣﻦ ﻳﻘﻮﻝ »:ﻳﻌﻠﻢ ﺍﷲ « ،ﻓﻴﻤﺎ ﻻ ﻳﻜﻮﻥ ،ﻓﻘﺪ ﻧﺴﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﺍﳉﻬﻞ ،ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ
ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ.
ﻭﰲ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻋﻨﻮﺍﻥ ﺍﻟﺮﺑﻮﺑﻴﺔ ﴿ ﺭﺑﻨﺎ ﴾ ﺭﻣﺰ ﺇﱃ ﺣﻜﻤﺔ ﺍﻹﺭﺳﺎﻝ ،ﻭﻫﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟـﺮﺩ
ﺸﺮِ ﻣﹾﺜﻠﹸﻨﺎ ﴾ ؛ ﻭﺫﻟﻚ ﻷﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ ،ﺇﺫﺍ
ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ،ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﳍﻢ ﴿:ﻣﺎ ﹶﺃﻧﺘ ﻢ ِﺇ ﹼﻻ ﺑ
ﺠﻌـ ﹸﻞ ِﺭﺳـﺎﹶﻟﺘ ﻪ
ﺚ ﻳ
ﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻢ ﳌﺮﺳﻠﻮﻥ ،ﻳﻜﻮﻥ ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﴿:ﺍﻟﹼﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ ﺣﻴـ ﹸ
﴾)ﺍﻷﻧﻌﺎﻡ .(١٢٤ :ﻳﻌﲏ :ﺭﺑﻨﺎ ﻳﻌﻠﻢ ﺑﺎﻷﻣﻮﺭ ،ﻻ ﺃﻧﺘﻢ ؛ ﻻﻧﺘﻔﺎﺀ ﺍﻟﻨﻈﺮ ﰲ ﺍﻵﻳﺎﺕ ﻋـﻨﻜﻢ،
ﻓﺎﺧﺘﺎﺭﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻤﻪ ﻟﺮﺳﺎﻟﺘﻪ .ﻭﰲ ﺗﻘﺪﱘ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﴿ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﴾ ﻋﻠـﻰ ﺍﳌﺴـﻨﺪ ﴿
ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ﺗﻘﻮﻳﺔ ﻟﻠﺤﻜﻢ ،ﺃﻭ ﻟﻠﺤﺼﺮ.
ﰒ ﺣﺼﺮﻭﺍ ﻣﻬﻤﺘﻬﻢ ﺑﺈﺑﻼﻍ ﺭﺳﺎﻟﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻼﻏﹰﺎ ﻣﺒﻴﻨﺎ ،ﻓﻘﺎﻟﻮﺍ ﴿:ﻭﻣـﺎ ﻋﹶﻠﻴﻨـﺎ ِﺇ ﹼﻻ
ﲔ ﴾ ؛ ﻭﻛﺄﻢ ﻗﺎﻟﻮﺍ :ﻗﺪ ﺧﺮﺟﻨﺎ ﻋﻦ ﻋﻬﺪﺗﻪ ،ﻓﻼ ﻣﺆﺍﺧﺬﺓ ﻟﻨﺎ ﺑﻌﺪ ﺫﻟﻚ ﻣـﻦ ﻍ ﺍﹾﻟﻤﺒ
ﺍﹾﻟﺒﻼ ﹸ
ﺟﻬﺔ ﺭﺑﻨﺎ .ﺃﻭ :ﻣﺎ ﻋﻠﻴﻨﺎ ﺷﻲﺀ ﻧﻄﺎﻟﺐ ﺑﻪ ﻣﻦ ﺟﻬﺘﻜﻢ ،ﺇﻻ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳـﺎﻟﺔ ﻋﻠـﻰ ﺍﻟﻮﺟـﻪ
ﺍﳌﺬﻛﻮﺭ ،ﻭﻗﺪ ﻓﻌﻠﻨﺎﻩ ،ﻓﺄﻱ ﺷﻲﺀ ﺗﻄﻠﺒﻮﻥ ﻣﻨﺎ ﺣﱴ ﺗﺼﺪﻗﻮﻧﺎ ؟
ﲔ ﴾ :ﺍﻟﺒﻼﻍ ﺍﳌﻈﻬﺮ ﻟﻠﺤﻖ ﺑﻜﻞ ﻣﺎ ﳝﻜﻦ ،ﻓـﺈﺫﺍ ﱠﰎ ﺫﻟـﻚ ﻭﱂ ﻍ ﺍﹾﻟ ﻤﺒ
ﻭﺍﳌﺮﺍﺩ ﺑـ﴿ ﺍﹾﻟﺒﻼ ﹸ
ﺴ ﻦ ﻣﻨﻬﻢ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑـﺎﻟﻌﻠﻢ،
ﻳﻘﺒﻠﻮﺍ ،ﻓﺈﻧﻪ ﳛﻖ ﻫﻨﺎﻟﻚ ﺍﳍﻼﻙ .ﻭﻟﻜﻮﻥ ﺑﻼﻏﻬﻢ ﻣﺒﻴﻨﺎ ،ﺣ
ﻭﺟﺎﺀ ﻛﻼﻣﻬﻢ ﺛﺎﻧﻴﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﺘﺄﻛﻴﺪ ﳌﺒﺎﻟﻐﺔ ﺍﻟﻜﻔﺮﺓ ﰲ ﺍﻹﻧﻜﺎﺭ ﺟﺪﺍ ،ﺣﻴﺚ ﺃﺗﻮﺍ ﺑـﺜﻼﺙ
ﲨﻞ ،ﻭﻛﻞ ﻣﻨﻬﺎ ﺩﺍﻝ ﻋﻠﻰ ﺷﺪﺓ ﺍﻹﻧﻜﺎﺭ .ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ »:ﻓﺈﻥ ﻗﻠﺖ :ﱂ ﻗﻴـﻞِ ﴿:ﺇﻧـﺎ
ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﻣ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ﺃﻭﻻﹰ ،ﻭ﴿ ِﺇﻧﺎ ﺇِﹶﻟﻴ ﹸﻜ ﻢ ﹶﻟ ﻤ ﺮ ﺳﻠﹸﻮ ﹶﻥ ﴾ ﺛﺎﻧﻴﺎ ؟ ﻗﻠـﺖ :ﻷﻥ ﺍﻷﻭﻝ ﺍﺑﺘـﺪﺍ ُﺀ
١٣٦
ﺏ ﻋﻦ ﺇﻧﻜﺎﺭ ..ﻭﺇﳕﺎ ﺣﺴﻦ ﻣﻨﻬﻢ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﻮﺍﺭﺩ ﻋﻠـﻰ ﻃﺮﻳـﻖ
ﺇﺧﺒﺎﺭٍ ،ﻭﺍﻟﺜﺎﱐ ﺟﻮﺍ
ﲔ ﴾ .ﺃﻱ :ﺍﻟﻈﺎﻫﺮ ﺍﳌﻜﺸـﻮﻑ ﻍ ﺍﹾﻟﻤﺒ
ﺍﻟﺘﻮﻛﻴﺪ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻣﻊ ﻗﻮﳍﻢ ﴿:ﻭﻣﺎ ﻋﹶﻠﻴﻨﺎ ِﺇ ﹼﻻ ﺍﹾﻟﺒﻼ ﹸ
ﺑﺎﻵﻳﺎﺕ ﺍﻟﺸﺎﻫﺪﺓ ﻟﺼﺤﺘﻪ ؛ ﻭﺇﻻ ﻓﻠﻮ ﻗﺎﻝ ﺍﳌﺪﻋﻲ :ﻭﺍﷲ ﺇﱐ ﺻﺎﺩﻕ ﻓﻴﻤﺎ ﺃﺩﻋﻲ ،ﻭﱂ ﻳﻈﻬﺮ
ﺍﻟﺒﻴﻨﺔ ،ﻛﺎﻥ ﻗﺒﻴﺤﺎ «.
ﺧﺎﻣﺴﺎ -ﻭﳌﺎ ﺿﺎﻗﺖ ﺍﳊﻴﻞ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ،ﻭﻋﻴﺖ ﻢ ﺍﻟﻌﻠﻞ ،ﻗﺎﻟﹸﻮﺍِ ﴿:ﺇﻧﺎ ﺗ ﹶﻄﻴﺮﻧـﺎ
ﺏ ﹶﺃﻟِﻴ ﻢ ﻗﹶﺎﹸﻟﻮﺍ ﴾ .ﺃﻱ :ﺗﺸﺎﺀﻣﻨﺎ ﺑﻜـﻢ. ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﺍ
ِﺑ ﹸﻜ ﻢ ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ﻭﹶﻟﻴ ﻤ
ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﺟ ﺮﻳﺎ ﻋﻠﻰ ﺩﻳﺪﻥ ﺍﳉﻬﻠﺔ ،ﺣﻴﺚ ﻳﺘﻴﻤﻨﻮﻥ ﺑﻜﻞ ﻣﺎ ﻳﻮﺍﻓﻖ ﺷﻬﻮﺍﻢ ،ﻭﺇﻥ ﻛـﺎﻥ
ﺠِﻠﺒﺎ ﻟﻜﻞ ﺷﺮ ،ﻭﻳﺘﺸﺎﺀﻣﻮﻥ ﲟﺎ ﻻ ﻳﻮﺍﻓﻘﻬﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﺘِﺒﻌﺎ ﻟﻜﻞ ﺧﲑ .ﻭﻫﺬﻩ ﺣﺠﺔ ﻣﺴﺘ
ﺍﻟﻌﺎﺟﺰ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﺘﺞ ﺑﺸﻲﺀ ،ﻓﻴﻠﻮﺫ ﺇﱃ ﺍﺎﻡ ﺧﺼﻮﻣﻪ ﺑﺎﻟﺘ ﹶﻄﻴﺮ .ﻭﻧﻈﲑ ﺫﻟـﻚ
ﺴﻨ ﹸﺔ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻟﻨﺎ ﻫـ ِﺬ ِﻩ ﻭﺇِﻥ ﺗﺼِـﺒ ﻬ ﻢ ﺳـﻴﹶﺌ ﹲﺔ
ﺤﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﴿:ﹶﻓِﺈﺫﹶﺍ ﺟﺎﺀﺗ ﻬ ﻢ ﺍﹾﻟ
ﻳ ﱠﻄﻴﺮﻭﹾﺍ ِﺑﻤﻮﺳﻰ ﻭﻣﻦ ﻣ ﻌ ﻪ ﺃﹶﻻ ِﺇﻧﻤﺎ ﻃﹶﺎِﺋ ﺮ ﻫ ﻢ ﻋِﻨ ﺪ ﺍﻟﻠﹼـ ﻪ ﻭﻟﹶــ ِﻜ ﻦ ﹶﺃ ﹾﻛﺜﹶـ ﺮ ﻫ ﻢ ﹶﻻ ﻳ ﻌﹶﻠﻤـﻮ ﹶﻥ
ﻚ ﻗﹶـﺎ ﹶﻝ
ﻚ ﻭِﺑﻤﻦ ﻣ ﻌ
﴾)ﺍﻷﻋﺮﺍﻑ .(١٣١ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻗﻮﻡ ﺻﺎﱀ ﴿:ﻗﹶﺎﻟﹸﻮﺍ ﺍ ﱠﻃﻴ ﺮﻧﺎ ِﺑ
ﻃﹶﺎِﺋ ﺮ ﹸﻛ ﻢ ﻋِﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﹾﻞ ﺃﹶﻧﺘ ﻢ ﹶﻗ ﻮ ﻡ ﺗ ﹾﻔﺘﻨﻮ ﹶﻥ ﴾)ﺍﻟﻨﻤﻞ.(٤٧ :
ﺡ ﻫﻮ ﺍﻟﺬﻱ ﳚﻲﺀ ﻣﻦ ﺡ ﻭﺍﻟﺴﺎِﻧﺢ ،ﰒ ﻋ ﻢ .ﻭﺍﻟﻄﲑ ﺍﻟﺒﺎ ِﺭ ﻭﺃﺻﻞ ﺍﻟﺘ ﹶﻄﻴﺮ :ﺍﻟﺘﻔﺎﺅﻝ ﺑﺎﻟﻄﲑ ﺍﻟﺒﺎ ِﺭ
ﻁ ﺗ ﹶﻄﻴﺮ ﺍﻟﻜﻔﺮﺓ ﺑﺎﳌﺮﺳﻠﲔ ﻋﻠﻰ ﻳﺴﺎﺭﻙ ،ﻓﺈﻥ ﺟﺎﺀ ﻣﻦ ﻋﻠﻰ ﳝﻴﻨﻚ ﻓﻬﻮ ﺍﻟﺴﺎِﻧ ﺢ .ﻭﻛﺎﻥ ﻣﻨﺎ ﹸ
ﻣﻘﺎﻟﺘﻬﻢ ؛ ﻛﻤﺎ ﻳﺸﻌﺮ ﺑﻪ ﻗﻮﳍﻢ ﻣﻘﺴﻤﲔ ﴿:ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﺗﻨﺘﻬﻮﺍ ﴾ ﻋﻦ ﻣﻘـﺎﻟﺘﻜﻢ ﻫـﺬﻩ﴿ ،
ﺏ ﹶﺃﻟِﻴ ﻢ ﴾ .ﻭﻫﻜﺬﺍ ﺃﺳﻔﺮ ﺍﻟﺒﺎﻃﻞ ﻋﻦ ﹸﻏﺸـﻤِﻪ ﰲ ﻭﺟـﻪ ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﺍ
ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ﻭﹶﻟﻴ ﻤ
ﺍﳊﻖ ،ﻭﺃﻃﻠﻖ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ ﺪﻳﺪﻩ ﻭﺑﻐﻴﻪ ،ﻭﻋﺮﺑﺪ ﰲ ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺘﻔﻜﲑ.
ﻭﻗﻮﳍﻢ ﴿:ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ﴾ ﺟﻮﺍﺏ ﻟﻘﺴﻤﻬﻢ ﺃﻛﱠﺪﻭﻩ ﺑﺎﻟﻼﻡ ،ﻭﺍﻟﻨﻮﻥ ﺍﻟﺜﻘﻴﻠﺔ .ﻭﳛﺘﻤﻞ ﻭﺟﻬﲔ
ﻣﻦ ﺍﻟﺘﻔﺴﲑ :ﺃﺣﺪﳘﺎ :ﺍﻟﺮﺟﻢ ﺑﺎﻟﻘﻮﻝ ،ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﺸﺘﻢ ﻭﳓﻮﻩ .ﺭﻭﻱ ﻋﻦ ﳎﺎﻫﺪ ﺃﻧﻪ
ﻗﺎﻝ :ﻟﻨﺸﺘﻤﻨﻜﻢ .ﰒ ﻗﺎﻝ :ﻭﺍﻟﺮﺟﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ :ﺍﻟﺸﺘﻢ .ﻭﺍﻟﺜﺎﱐ :ﺍﻟﺮﺟﻢ ﺑﺎﻟﻔﻌﻞ ،ﻭﻫـﻮ
ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﳊﺠﺎﺭﺓ ﻭﳓﻮﻫﺎ.
ﺏ ﹶﺃﻟِﻴ ﻢ ﴾ ﻓﻌﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﺗﺮﻗﻴﺎ ﻣﻦ ﺍﻟﺸﺘﻢ ﺇﱃ
ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﺍ
ﺃﻣﺎ ﻗﻮﳍﻢ ﴿:ﻭﹶﻟﻴ ﻤ
ﳊﺴﻲ ؛ ﻛﺎﻟﺴﻠﺦ ﻭﺍﻟﻘﻄﻊ ﻭﺍﻟﺼﻠﺐ .ﻭﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻳﻜﻮﻥ ﺍﳌـﺮﺍﺩ ﺍﻟﻀﺮﺏ ﻭﺍﻹﻳﻼﻡ ﺍ ِ
١٣٧
ﻣﻨﻪ ﺍﻟﻘﺘﻞ ﺍﳌﺘﺴﺒﺐ ﻋﻦ ﺍﻟﺮﺟﻢ ﺑﺎﳊﺠﺎﺭﺓ .ﻭﻗﻴﻞ :ﻫﻮ ﺍﳊﺮﻳﻖ .ﻭﻗﻴﻞ :ﻋﺬﺍﺏ ،ﻏﲑﻩ ﺗﺒﻘـﻰ
ﻣﻌﻪ ﺍﳊﻴﺎﺓ .ﻭﺍﳌﺮﺍﺩ :ﻟﻨﻘﺘﻠﻨﻜﻢ ﺑﺎﳊﺠﺎﺭﺓ ،ﺃﻭ ﻟﻨﻌﺬﺑﻨﻜﻢ ﻋﺬﺍﺑﺎ ﺃﻟﻴﻤﺎ ،ﻻ ﻳﻘﺎﺩﺭ ﻗﺪﺭﻩ ،ﺗﺘﻤﻨﻮﻥ
ﻣﻌﻪ ﺍﻟﻘﺘﻞ.
ﻀ ﻲ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻓﲑﺩﻭﻥ ﻋﻠـﻰ ﻭﻟﻜﻦ ﺍﻟﻮﺍﺟﺐ ﺍ ﹸﳌ ﹾﻠﻘﹶﻰ ﻋﻠﻰ ﻋﺎﺗﻖ ﺍﻟﺮﺳﻞ ﻳﻘﻀﻲ ﻋﻠﻴﻬﻢ ﺑﺎ ﹸﳌ ِ
ﺍﻟﻄﻐﺎﺓ ﺍﻟﺒﻐﺎﺓ ،ﻏﲑ ﺁﲔ ﺑﺘﻬﺪﻳﺪﻫﻢ ﻭﻭﻋﻴﺪﻫﻢ ،ﻓﺄﺟﺎﺑﻮﻫﻢ ﻋﻦ ﻣﻘﺎﻟﺘﻬﻢ ﺑﻘﻮﳍﻢ ﴿:ﻃﺎِﺋ ﺮ ﹸﻛ ﻢ
ﺴ ِﺮﻓﹸﻮ ﹶﻥ ﴾ .ﺃﻱ :ﺷﺆﻣﻜﻢ ﻣﻌﻜﻢ ،ﻭﻫﻮ ﺇﻗﺎﻣﺘﻜﻢ ﻋﻠـﻰ ﻣ ﻌ ﹸﻜ ﻢ ﹶﺃِﺋ ﻦ ﹸﺫ ﹼﻛ ﺮﺗ ﻢ ﺑ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﻗﹶﻮ ﻡ ﻣ
ﺍﻟﻜﻔﺮ .ﻭﺃﻣﺎ ﳓﻦ ﻓﻼ ﺷﺆﻡ ﻣﻌﻨﺎ ؛ ﻷﻧﺎ ﻧﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻓﻴـﻪ ﻏﺎﻳـﺔ
ﺍﻟﻴﻤﻦ ﻭﺍﳋﲑ ﻭﺍﻟﱪﻛﺔ .ﻭﻗﻴﻞ :ﺣﻈﻜﻢ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻣﻌﻜﻢ ،ﻭﻻﺯﻡ ﰲ ﺃﻋﻨﺎﻗﻜﻢ .ﻗـﺎﻝ
ﻣﻌﻨﺎﻩ ﺍﻟﻀﺤﺎﻙ .ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﺃﻋﻤﺎﻟﻜﻢ ﻣﻌﻜﻢ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻣﻌﻨﺎﻩ :ﺍﻷﺭﺯﺍﻕ ﻭﺍﻷﻗﺪﺍﺭ
ﺗﺘﺒﻌﻜﻢ .ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﺭﺯﻗﻜﻢ ﻭﻋﻤﻠﻜﻢ ،ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ.
ﻭﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ »:ﻭﻃﺎﺋﺮ ﺍﻹﻧﺴﺎﻥ :ﻣﺎ ﺣﺼﻞ ﻟﻪ ﰲ ﻋﻠﻢ ﺍﷲ ،ﳑﺎ ﻗﺪﺭ ﻟـﻪ.
ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ :ﺑﺎﳌﻴﻤﻮﻥ ﻃﺎﺋﺮﻩ .ﺃﻱ :ﺑﺎﳌﺒﺎﺭﻙ ﺣﻈﻪ .ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﺻﻠﻪ ﻣـﻦ ﺍﻟﻄـﲑ
ﺍﻟﺴﺎﻧﺢ ﻭﺍﻟﺒﺎﺭﺡ .ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﴿:ﻭ ﹸﻛ ﱠﻞ ﺇِﻧﺴﺎ ٍﻥ ﹶﺃﹾﻟ ﺰ ﻣﻨﺎ ﻩ ﻃﹶﺂِﺋ ﺮ ﻩ ﻓِﻲ ﻋﻨ ِﻘ ِﻪ ﴾)ﺍﻹﺳـﺮﺍﺀ:
،(١٣ﻗﻴﻞ :ﺣﻈﻪ .ﻭﻗﻴﻞ :ﻋﻤﻠﻪ .ﻭﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ :ﻣﺎ ﻋﻤﻞ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ،ﺃﻟﺰﻣﻨﺎﻩ ﻋﻨﻘﻪ،
ﺇﻥ ﺧﲑﺍ ﻓﺨﲑ ،ﻭﺇﻥ ﺷﺮﺍ ﻓﺸﺮ .ﻭﺍﳌﻌﲎ ﻓﻴﻤﺎ ﻳﺮﻯ ﺃﻫﻞ ﺍﻟﻨﻈﺮ :ﺃﻥ ﻟﻜﻞ ﺍﻣﺮﻯﺀ ﺍﳋﲑ ﻭﺍﻟﺸﺮ
ﻗﺪ ﻗﻀﺎﻩ ﺍﷲ ،ﻓﻬﻮ ﻻﺯﻡ ﻋﻨﻘﻪ .ﻭﺇﳕﺎ ﻗﻴﻞ ﻟﻠﺤﻆ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ :ﻃﺎﺋﺮ ؛ ﻟﻘﻮﻝ ﺍﻟﻌـﺮﺏ:
ﺟﺮﻯ ﻟﻪ ﺍﻟﻄﺎﺋﺮ ﺑﻜﺬﺍ ﻣﻦ ﺍﻟﺸﺮ ،ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻔﺄﻝ ﻭﺍﻟ ﱢﻄﻴﺮﺓ ،ﻋﻠﻰ ﻣﺬﻫﺒـﻬﻢ ﰲ ﺗﺴـﻤﻴﺔ
ﺍﻟﺸﻲﺀ ﲟﺎ ﻛﺎﻥ ﻟﻪ ﺳﺒﺒﺎ ،ﻓﺨﺎﻃﺒﻬﻢ ﺍﷲ ﲟﺎ ﻳﺴﺘﻌﻤﻠﻮﻥ ،ﻭﺃﻋﻠﻤﻬﻢ ﺃﻥ ﺫﻟﻚ ﺍﻷﻣـﺮ ﺍﻟـﺬﻱ
ﻳﺴﻤﻮﻧﻪ ﺑﺎﻟﻄﺎﺋﺮ ﻳﻠﺰﻣﻪ «.
ﻭﻗﺮﺍﺀﺓ ﺍﻟﻌﺎﻣﺔ ﴿:ﻃﺎِﺋ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ ﴾ .ﻭﻗﺮﻯﺀ ﴿:ﹶﻃﻴ ﺮ ﹸﻛ ﻢ ﻣ ﻌ ﹸﻜ ﻢ ﴾ ،ﺑﻴﺎﺀ ﺳـﺎﻛﻨﺔ ﺑﻌـﺪ
ﺍﻟﻄﺎﺀ .ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ :ﺍﻟﻄﺎﺋﺮ ﻭﺍﻟﻄﲑ ﲟﻌﲎ .ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ :ﺍﻟﻄﲑ ﲨﻊ :ﻃﺎﺋﺮ ،ﻭﻗﺪ ﻳﻘﻊ ﻋﻠﻰ
ﺍﻟﻮﺍﺣﺪ .ﻭ ﹸﺫﻛِﺮ ﺃﻥ ﺍﻟﻄﲑ ﱂ ﻳﻘﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﲨﻌﺎ ؛ ﻛﻤﺎ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿:ﻭﺍﻟ ﱠﻄﻴـ ﺮ
ﺕ ﴾)ﺍﻟﻨﻮﺭ .(٤١:ﻓﺈﺫﺍ ﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻛﺬﻟﻚ ،ﻓﻠﻔـﻆ ﺍﻟﻄـﺎﺋﺮ ،ﻭﺇﻥ ﻛـﺎﻥ
ﺻﺎﻓﱠﺎ ٍ
١٣٨
ﻣﻔﺮﺩﺍ ،ﻓﻬﻮ ﺑﺎﻹﺿﺎﻓﺔ ﺷﺎﻣﻞ ﻟﻜﻞ ﻣﺎ ﻳﺘﻄﲑ ﺑﻪ ،ﻓﻬﻮ ﰲ ﻣﻌﲎ ﺍﳉﻤﻊ ،ﻓﺘﻜـﻮﻥ ﺍﻟﻘﺮﺍﺀﺗـﺎﻥ
ﻣﺘﻮﺍﻓﻘﺘﲔ.
ﻭﻗﻴﻞ :ﻟﻠﺸﺆﻡ ﻃﺎﺋﺮ ،ﻭ ﹶﻃﻴﺮ ،ﻭ ِﻃﻴﺮﺓ ؛ ﻷﻥ ﺍﻟﻌﺮﺏ ﻛﺎﻥ ﻣﻦ ﺷﺄﺎ ﻋﻴﺎﻓﺔ ﺍﻟﻄﲑ ﻭﺯﺟﺮﻫـﺎ،
ﺸ ﺆ ﻡ :ﻃﻴﺮﺍ،
ﻭﺍﻟﺘﻄﻴﺮ ﺑﺒﺎﺭﺣﻬﺎ ،ﻭﻧﻌﻴﻖ ﻏﺮﺍﺎ ،ﻭﺃﺧﺬﻫﺎ ﺫﺍﺕ ﺍﻟﻴﺴﺎﺭ ،ﺇﺫﺍ ﺃﺛﺎﺭﻭﻫﺎ .ﻓﺴﻤﻮﺍ ﺍﻟ
ﻭﻃﺎﺋﺮﺍ ،ﻭ ِﻃﻴ ﺮ ﹰﺓ ؛ ﻟﺘﺸﺎﺅﻣﻬﻢ ﺎ .ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺘﻔﺎﺀﻝ ،ﻭﻻ ﻳﺘﻄﲑ.
ﻭﺃﺻﻞ ﺍﻟ ﹶﻔﺄﹾﻝ :ﺍﻟﻜﻠﻤﺔ ﺍﳊﺴﻨﺔ ﻳﺴﻤﻌﻬﺎ ﻋﻠﻴﻞ ،ﻓﻴﺘﺄﻭﻝ ﻣﻨﻬﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺑ ﺮِﺋ ِﻪ ؛ ﻛﺄ ﹾﻥ ﻳﺴﻤﻊ
ﻼ ﺍﲰﻪ :ﺳﺎﱂ ،ﻭﻫﻮ ﻋﻠﻴﻞ ،ﻓﻴﻮﳘﻪ ﺳﻼﻣﺘﻪ ﻣﻦ ﻋﻠﺘﻪ .ﻭﻛﺬﻟﻚ ﺍ ﹸﳌﻀِـ ﱡﻞ ﻣﻨﺎﺩﻳﺎ ﻳﻨﺎﺩﻱ ﺭﺟ ﹰ
ﻼ ﻳﻘﻮﻝ :ﻳﺎ ﻭﺍﺟﺪ ،ﻓﻴﺠﺪ ﺿﺎﻟﺘﻪ .ﻭﺍﻟ ﱠﻄﻴ ﺮ ﹸﺓ ﻣﻀﺎﺩﺓ ﻟﻠﻔﺄﹾﻝ ،ﻭﻛﺎﻧـﺖ ﺍﻟﻌـﺮﺏ ﻳﺴﻤﻊ ﺭﺟ ﹰ
ﻣﺬﻫﺒﻬﺎ ﰲ ﺍﻟﻔﺄﻝ ﻭﺍﻟﻄﲑﺓ ﻭﺍﺣﺪ ،ﻓﺄﺛﺒﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻔﺄ ﹶﻝ ﻭﺍﺳﺘﺤﺴـﻨﻪ،
ﻭﺃﺑﻄﻞ ﺍﻟﻄﲑﺓ ﻭﻰ ﻋﻨﻬﺎ .ﻓﻌﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ،ﻗﺎﻝ »:ﺍﻟ ﱠﻄﻴ ﺮ ﹸﺓ ﺷ ﺮﻙ ،ﻭﻣﺎ ﻣﻨﺎ ﺇﻻ ،..ﻭﻟﻜﻦ ﺍﷲ ﻳﺬﻫﺒﻪ ﺑﺎﻟﺘﻮﻛﻞ « .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ
ﻭﺍﻟﺘﺮﻣﺬﻱ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ :ﻫﻜﺬﺍ ﺟﺎﺀ ﺍﳊﺪﻳﺚ ﻣﻘﻄﻮﻋﺎ ،ﻭﱂ ﻳﺬﻛﺮ ﺍﳌﺴﺘﺜﲎ .ﺃﻱ :ﺇﻻ ﻗـﺪ ﻳﻌﺘﺮﻳـﻪ
ﺍﻟﺘ ﹶﻄﻴﺮ ،ﻭﻳﺴﺒﻖ ﺇﱃ ﻗﻠﺒﻪ ﺍﻟﻜﺮﺍﻫﺔ ،ﻓﺤﺬﻑ ﺍﺧﺘﺼﺎﺭﺍ ﻭﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﺴﺎﻣﻊ ..ﻭﺇﳕـﺎ
ﺟﻌﻞ ﺍﻟ ﱢﻄﻴ ﺮ ﹶﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ؛ ﻷﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻟﻄﲑ ﲡﻠﺐ ﳍﻢ ﻧﻔﻌﺎ ،ﺃﻭ ﺗﺪﻓﻊ ﻋﻨﻬﻢ
ﺿﺮﺍ ،ﺇﺫﺍ ﻋﻤﻠﻮﺍ ﲟﻮﺟﺒﻪ ؛ ﻓﻜﺄﻢ ﺃﺷﺮﻛﻮﻩ ﻣﻊ ﺍﷲ ﰲ ﺫﻟﻚ ،ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺸـﺮﻙ ﺍﳋﻔـ ﻲ.
ﺽ ﺍﻟﺘﻄﻴﺮ ،ﻓﺘﻮﻛﱠﻞ ﻋﻠﻰ
ﻭﻗﻮﻟﻪ »:ﻭﻟﻜﻦ ﺍﷲ ﻳﺬﻫﺒﻪ ﺑﺎﻟﺘﻮﻛﻞ « ﻣﻌﻨﺎﻩ :ﺃﻧﻪ ﺇﺫﺍ ﺧﻄﺮ ﻟﻪ ﻋﺎﺭ
ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻠﱠﻢ ﺇﻟﻴﻪ ،ﻭﱂ ﻳﻌﻤﻞ ﺑﺬﻟﻚ ﺍﳋﺎﻃﺮ ،ﻏﻔﺮﻩ ﻟﻪ ،ﻭﱂ ﻳﺆﺍﺧﺬﻩ ﺑﻪ.
ﻭﻗﻮﳍﻢ ﴿:ﹶﺃِﺋ ﻦ ﹸﺫ ﱢﻛ ﺮﺗ ﻢ ﴾ ﺍﺳﺘﻔﻬﺎﻡ ﻣﺘﻀﻤﻦ ﳌﻌﲎ ﺍﻹﻧﻜﺎﺭ ،ﺟﻮﺍﺑﻪ ﳏـﺬﻭﻑ ،ﺗﻘـﺪﻳﺮﻩ»:
ﺏ ﻋﻦ ﻗـﻮﻝ ﺍﻟﻜﻔـﺮﺓ﴿: ﺗﻄﲑﰎ ﺑﻨﺎ « .ﺃﻭ ﻗﻠﺘﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ .ﻭﻫﻮ ﻭﺟﻮﺍﺑﻪ ﺍﶈﺬﻭﻑ ﺟﻮﺍ
ﺏ ﹶﺃﻟِﻴ ﻢ ﴾ .ﻭﺍﳌﻌﲎ :ﺃﺗﻔﻌﻠﻮﻥ ﺫﻟﻚ ﲟﻦ ﻳﻌﻈﻜﻢ ،ﻭﻳﺪﻋﻮﻛﻢ
ﺴﻨ ﹸﻜ ﻢ ِﻣﻨﺎ ﻋﺬﺍ
ﹶﻟﻨ ﺮ ﺟ ﻤﻨ ﹸﻜ ﻢ ﻭﹶﻟﻴ ﻤ
ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ،ﻭﻳﺒﻴﻦ ﻟﻜﻢ ﻓﺴﺎﺩ ﻋﻘﻴﺪﺗﻜﻢ ،ﻭﺳـﻮﺀ ﺃﻓﻌـﺎﻟﻜﻢ ﺑﺎﻷﺩﻟـﺔ
ﻭﺍﻟﱪﺍﻫﲔ ؟
١٣٩
ﺴ ِﺮﻓﹸﻮ ﹶﻥ ﴾ ﻓﻴﺪﻝ ﻋﻠﻰ ﺃﻢ ﻗﻮﻡ ﻋﺎﺩﻢ ﺍﻹﺳﺮﺍﻑ ﰲ ﺍﻟﻀﻼﻝ،
ﺃﻣﺎ ﻗﻮﳍﻢ ﴿:ﺑ ﹾﻞ ﹶﺃﻧﺘ ﻢ ﻗﹶﻮ ﻡ ﻣ
ﻭﳎﺎﻭﺯﺓ ﺍﳊﺪ ﰲ ﺍﻟﻌﺼﻴﺎﻥ ،ﻓﻤﻦ ﹶﺛ ﻢ ﺃﺗﺎﻫﻢ ﺍﻟﺸﺆﻡ ،ﻭﱂ ﻳﺄﻢ ﻣﻦ ﻗﺒﻞ ﺍﳌﺮﺳﻠﲔ ،ﻭﺗﺬﻛﲑﻫﻢ
؛ ﻓﻬﻮ ﺇﺿﺮﺍﺏ ﻋﻤﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺸﺮﻃﻴﺔ ﴿:ﹶﺃِﺋ ﻦ ﹸﺫ ﹼﻛ ﺮﺗ ﻢ ﴾ ﻣﻦ ﺇﻧﻜﺎﺭ ﻛﻮﻥ ﺍﻟﺘـﺬﻛﲑ
ﺳﺒﺒﺎ ﻟﻠﺸﺆﻡ ،ﻭﺇﺛﺒﺎﺕ ﺍﻹﺳﺮﺍﻑ ﺍﻟﺬﻱ ﻫﻮ ﺃﺑﻠﻎ ،ﻭﻫﻮ ﺟﺎﻟﺐ ﺍﻟﺸﺆﻡ ﻛﻠﻪ .ﻭﺍﻹﺳﺮﺍﻑ ﻫﻮ
ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ،ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﳊﻖ ﺑﺎﳊﺠﺔ ﻭﺍﻟﱪﻫﺎﻥ ،ﻭﲡﺎﻭﺯ ﺍﳊـﺪﻭﺩ ﰲ ﺍﻟـﺘﻔﻜﲑ
ﻭﺍﻟﺘﻘﺪﻳﺮ ،ﻭﺍﺎﺯﺓ ﻋﻠﻰ ﺍﳌﻮﻋﻈﺔ ﺑﺎﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ،ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﺮﺟﻢ ﻭﺍﻟﺘﻌﺬﻳﺐ
؛ ﻭﻟﺬﻟﻚ ﻭﺟﺐ ﺇﻫﻼﻛﻬﻢ ،ﻓﺈﻥ ﺍﻟﻜﺎﻓﺮ ﻣﺴِﻲﺀٌ ،ﻓﺈﺫﺍ ﱠﰎ ﻋﻠﻴﻪ ﺍﻟﺪﻟﻴﻞ ،ﻭﺃﻭﺿﺢ ﻟﻪ ﺍﻟﺴﺒﻴﻞ،
ﻑ ﻫﻮ ﺍﺎﻭﺯ ﻟﻠﺤﺪ ،ﲝﻴﺚ ﻳﺒﻠﻎ ﺍﻟﻀـﺪ، ﺴ ِﺮ
ﺼﺮﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ،ﻳﻜﻮﻥ ﻣﺴﺮﻓﹰﺎ .ﻭﺍ ﹸﳌ
ﻭﺑﻘﻲ ﻣ ِ
ﻭﻫﻢ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ ؛ ﻷﻢ ﺟﺰﻣﻮﺍ ﺑﺎﻟﻜﻔﺮ ﺑﻌﺪ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺍﻹﳝﺎﻥ .ﻭﺩﻟﱠﺖ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ
ﻋﻠﻰ ﺃﻥ ﺍﻹﺳﺮﺍﻑ ﺻﻔﺔ ﺛﺎﺑﺘﺔ ﻓﻴﻬﻢ ،ﻣﻼﺯﻣﺔ ﳍﻢ ،ﻻ ﺗﻔﺎﺭﻗﻬﻢ .ﺗﻠﻚ ﻛﺎﻧﺖ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻣﻦ
ﺍﻟﻘﻠﻮﺏ ﺍﳌﻐﻠﻘﺔ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ ،ﻭﻫﻲ ﻣﺜﻞ ﻟﻠﻘﻠﻮﺏ ﺍﻟﱵ ﲢﺪﺛﺖ ﻋﻨﻬﺎ ﺍﻟﺴﻮﺭﺓ ﰲ ﺍﳉﻮﻟﺔ
ﺍﻷﻭﱃ ،ﻭﺻﻮﺭﺓ ﻭﺍﻗﻌﻴﺔ ﻟﺬﻟﻚ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺒﺸﺮﻱ ﺍﳌﺮﺳﻮﻡ ﻫﻨﺎﻙ.
ﺳﺎﺩﺳﺎ -ﻓﺄﻣﺎ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﺍﺗﺒﻊ ﺍﻟﺬﻛﺮ ،ﻭﺧﺸِﻲ ﺍﻟﺮﲪﻦ ﺑﺎﻟﻐﻴـﺐ ،ﻓﻜـﺎﻥ ﻟـﻪ
ﻚ ﺁﺧﺮ ،ﻭﻛﺎﻧﺖ ﻟﻪ ﺍﺳﺘﺠﺎﺑﺔ ﻏﲑ ﻫﺬﻩ ﺍﻻﺳﺘﺠﺎﺑﺔ ،ﻭﻳﺘﻤﺜﻞ ﰲ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﺧﱪ
ﺴﹶﻠ
ﻣ
ﺍﷲ ﻋﻨﻪ ،ﻭﺣﻜﻰ ﻗﺼﺘﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ:
ﲔ * ﺍﺗِﺒﻌـﻮﺍ ﻣـ ﻦ ﻻ
﴿ ﻭﺟﺎ َﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳﺴﻌﻰ ﻗﺎ ﹶﻝ ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ ﴾
ﻳ
ﺇﻧﻪ ﺭﺟﻞ ﺟﺎﺀ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ .ﺃﻱ :ﻣﻦ ﺃﺑﻌﺪ ﻣﻮﺍﺿﻌﻬﺎ ،ﺟﺎﺀ ﻳﺴﻌﻰ .ﺃﻱ :ﻳﺴـﺮﻉ ﰲ
ﻣﺸﻴﻪ ؛ ﻟﺒﻌﺪ ﳏﻠﻪ ﻭﻣﺰﻳﺪ ﺍﻫﺘﻤﺎﻣﻪ ،ﺣﺮﺻﺎ ﻣﻨﻪ ﻋﻠﻰ ﻧﺼﺢ ﻗﻮﻣﻪ ،ﻭﻧﺼﺮﺓ ﺍﳌﺮﺳﻠﲔ ،ﻭﺗﻌﺰﻳﺰ
ﺩﻋﻮﻢ ،ﻣﻠﺒﻴﺎ ﻧﺪﺍﺀ ﺍﻟﻔﻄﺮﺓ .ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﱂ ﻳﻜﻦ ﺫﺍ ﺟـﺎﻩ ﻭﻻ ﺳـﻠﻄﺎﻥ ،ﻭﱂ
ﻳﻜﻦ ﰲ ﻋﺰﻭﺓ ﻣﻦ ﻗﻮﻣﻪ ﺃﻭ ﻣﻨﻌﺔ ﻣﻦ ﻋﺸﲑﺗﻪ ؛ ﻭﻟﻜﻨﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳊﻴﺔ ﰲ ﺿـﻤﲑﻩ ﺗﺪﻓﻌـﻪ
ﻭﲡﻲﺀ ﺑﻪ ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺃﻗﺼﺎﻫﺎ ؛ ﻟﻴﻨﻀﻢ ﺇﱃ ﻣﻮﻛﺐ ﺍﳌﺮﺳﻠﲔ .ﻭﻟﻴﺲ ﻣﻬﻤﺎ ﺑﻌـﺪ
ﺫﻟﻚ ،ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻫﻮ ﺣﺒﻴﺐ ﺍﻟﻨﺠﺎﺭ -ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ -ﺃﻭ ﻏﲑﻩ ؛ ﻷﻥ ﻣﻌﺮﻓﺔ ﺫﻟﻚ
ﻻ ﻳﺰﻳﺪ ﺷﻴﺌﹰﺎ ﰲ ﺩﻻﻟﺔ ﺍﻟﻘﺼﺔ ﻭﺇﳛﺎﺋﻬﺎ.
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ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﴿:ﻭﺟﺎﺀ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﺭ ﺟ ﹲﻞ ﻳﺴـﻌﻰ ﴾ ،ﻭﻗـﺎﻝ ﰲ ﺳـﻮﺭﺓ
ﺴﻌﻰ ﴾)ﺍﻟﻘﺼـﺺ ،(٢٠:ﻓﻘـﺪﻡ ﺍﳉـﺎ ﺭﺍﻟﻘﺼﺺ ﴿:ﻭﺟﺎﺀ ﺭ ﺟ ﹲﻞ ﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻳ
ﻭﺍﺮﻭﺭ﴿ ِﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﴾ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﴿ ﺭﺟﻞ ﴾ ﰲ ﺍﻷﻭﻝ ،ﻭﺃﺧـﺮﻩ ﻋﻨـﻪ ﰲ
ﺍﻟﺜﺎﱐ .ﻭﺟﻌﻞ ﺃﺑﻮ ﺣﻴﺎﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘ ﹶﻔﻨﻦ ﰲ ﺍﻟﺒﻼﻏﺔ .ﺃﻣﺎ ﺍﳋﻔﺎﺟﻲ ﻓﺠﻌﻞ ﺗﻘـﺪﱘ ﺍﳉـﺎﺭ
ﻭﺍﺮﻭﺭ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ﺍﻟﺬﻱ ﺣﻘﻪ ﺍﻟﺘﻘﺪﱘ ،ﺑﻴﺎﻧﺎ ﻟﻔﻀﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ؛ ﺇﺫ ﻫﺪﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ
ﺑﻌﺪﻩ ﻋﻨﻬﻢ ،ﻭﺃﻥ ﺑﻌﺪﻩ ﱂ ﳝﻨﻌﻪ ﻋﻦ ﺫﻟﻚ ؛ ﻭﻟﺬﻟﻚ ﻋﺒﺮ ﻋﻦ ﺍﻟﻘﺮﻳﺔ ﺑـ﴿ ﺍﳌﺪﻳﻨﺔ ﴾ ،ﺑﻌـﺪ
ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﺑـ﴿ ﺍﻟ ﹶﻘ ﺮﻳﺔ ﴾ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺴﻌﺔ ،ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸـﺎﺀ ﺳـﻮﺍﺀ
ﻗﺮﺏ ،ﺃﻭ ﺑﻌﺪ.
ﻭﻗﻴﻞ :ﻗﺪﻡ ﻟﻼﻫﺘﻤﺎﻡ ،ﺣﻴﺚ ﺗﻀﻤﻦ ﺍﻹﺷﺎﺭ ﹶﺓ ﺇﱃ ﺃﻥ ﺇﻧﺬﺍﺭﻫﻢ ﻗﺪ ﺑﻠﻎ ﺃﻗﺼﻰ ﺍﳌﺪﻳﻨﺔ ،ﻓﻴﺸﻌﺮ
ﺴﻌﻰ ﴾ ،ﻓﻠﻢ ﻳﻔﺪ ﺃﻧـﻪ
ﺑﺄﻢ ﺃﺗﻮﺍ ﺑﺎﻟﺒﻼﻍ ﺍﳌﺒﲔ .ﻭﻗﻴﻞ :ﺇﻧﻪ ﻟﻮ ﺃﺧﺮ ،ﺗ ﻮﻫ ﻢ ﺗﻌﱡﻠﻘﹸﻪ ﺑـ﴿ ﻳ
ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﺃﻥ ﻣﺴﻜﻨﻪ ﰲ ﻃﺮﻓﻬﺎ ،ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ .ﻭﻗﻴﻞ :ﻗﺪﻡ ﻻﺷﺘﻤﺎﻝ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ
ﺳﻮﺀ ﻣﻌﺎﻣﻠﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺮﺳﻞ ،ﻭﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻬﻢ ،ﻓﻜﺎﻥ ﻣﻈﻨﺔ ﺍﻟﺘﺘﺎﺑﻊ ﻋﻠﻰ
ﳎﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔ ،ﻭﻳﺒﻘﻰ ﳐﻴﻼ ﰲ ﻓﻜﺮﻩ :ﺃﻛﺎﻧﺖ ﻛﻠﻬﺎ ﻛﺬﻟﻚ ،ﺃﻡ ﻛـﺎﻥ ﻓﻴﻬـﺎ
ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ ،ﲞﻼﻑ ﻣﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃِ ﴿:ﻣ ﻦ ﹶﺃ ﹾﻗﺼﻰ ﴾ ﳛﺘﻤﻞ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ :ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﺻﻔﺔ ﻟــ﴿
ﺭﺟﻞ ﴾ ،ﻗﺪﻡ ﻋﻠﻴﻪ ،ﻓﺼﺎﺭ ﺣﺎ ﹰﻻ ﻣﻨﻪ .ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺻﻠﺔ ﻟـ﴿ ﺟﺎﺀ ﴾ .ﻭﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺻﻠﺔ
ﺴﻌﻰ ﴾ .ﻭﺍﻷﻇﻬﺮ ﺃﻥ ﻳﻜﻮﻥ ﺻﻠﺔ ﻟـ﴿ ﺟﺎﺀ ﴾ .ﻭﺍﷲ ﺃﻋﻠﻢ ! ﻟـ﴿ ﻳ
ﻭﰲ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﴿ ﺭﺟﻞ ﴾ ﺑﻠﻔﻆ ﺍﻟﺘﻨﻜﲑ ﻓﺎﺋﺪﺗﺎﻥ :ﺍﻷﻭﱃ :ﻫﻲ ﺗﻌﻈﻴ ﻢ ﻟﺸﺄﻧﻪ .ﺃﻱ :ﺭﺟﻞ
ﻛﺎﻣﻞ ﺍﻟﺮﺟﻮﻟﺔ .ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻫﻲ ﺑﻴﺎ ﹲﻥ ﻟﻈﻬﻮﺭ ﺍﳊﻖ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﺮﺳﻠﲔ ،ﺣﻴﺚ ﺁﻣﻦ ﺑﺪﻋﻮﻢ
ﺭﺟﻞ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ،ﻻ ﻣﻌﺮﻓﺔ ﳍﻢ ﺑﻪ ،ﻓﻼ ﻳﻘﺎﻝ :ﺇﻢ ﺗﻮﺍﻃﺆﺍ ﻣﻌﻪ.
ﺴﻌﻰ ﴾ ،ﺩﻭﻥ ﺻﻴﻐﺔ ﴿ ﺳﺎ ِﻋﻴﺎ ﴾ ،ﺇﺷـﺎﺭﺓ ﺇﱃ ﻭﰲ ﺗﻘﻴﻴﺪ ﳎﻲﺀ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺑﺼﻴﻐﺔ ﴿ ﻳ
ﺴ ﻌ ِﻲ ﻣﻨﻪ ،ﻭﺍﺳﺘﻤﺮﺍﺭﻩ ﺩﻭﻥ ﺗﻌﺐ ﺃﻭ ﻣﻠﻞ .ﻭﻓﻴﻪ ﺗﺒﺼِﺮ ﹲﺓ ﻟﻠﻤﺆﻣﻨﲔ ،ﻭﻫﺪﺍﻳ ﹲﺔ ﳍـﻢ ؛
ﲡﺪﺩ ﺍﻟ
ﻟﻴﻜﻮﻧﻮﺍ ﰲ ﺍﻟﻨﺼﺢ ﺑﺎﺫﻟﲔ ﺟﻬﺪﻫﻢ ﻟﻨﺼﺮﺓ ﺍﳊﻖ ﺃﻳﻨﻤﺎ ﻛﺎﻥ.
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ﲔ ﴾ .ﻭﻫﻮ ﺍﺳـﺘﺌﻨﺎﻑ
ﻭﻗﺪ ﺑﺪﺃ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺧﻄﺎﺑﻪ ﻟﻘﻮﻣﻪ ﺑﻘﻮﻟﻪ ﴿:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ
ﺑﻴﺎﱐ ﻭﻗﻊ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳﺆﺍﻝ ﻧﺸﺄ ﻣﻦ ﺣﻜﺎﻳﺔ ﳎﻴﺌﻪ ﺳﺎﻋﻴﺎ ؛ ﻓﻜﺄﻧﻪ ﻗﻴﻞ :ﻓﻤﺎﺫﺍ ﻗـﺎﻝ ﻋﻨـﺪ
ﲔ ﴾ .ﻭﻓﻴﻪ ﺇﺷﺎﺭﺍﺕ ﻟﻄﻴﻔﺔ: ﳎﻴﺌﻪ ؟ ﻓﻘﻴﻞ :ﻗﺎﻝ ﴿:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ
ﺃﻭﳍﺎ :ﻗﻮﻟﻪ ﴿:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﴾ ؛ ﻓﺈﻧﻪ ﻳﻨﱮﺀ ﻋﻦ ﺇﺷﻔﺎﻗﻪ ﻋﻠﻴﻬﻢ ،ﻭﺇﻧﻪ ﻻ ﻳﺮﻳﺪ ـﻢ ﺇﻻ ﺧـﲑﺍ ؛
ﻭﳍﺬﺍ ﺃﺿﺎﻓﻬﻢ ﺇﱃ ﻧﻔﺴﻪ ،ﻭﱂ ﻳﻘﻞ :ﻳﺎ ﻗﻮ ﻡ ! ﻭﺃﻳﻀﺎ ﺃﺭﺍﺩ ﺗﺄﻟﻴﻒ ﻗﻠﻮﻢ ،ﻭﺍﺳﺘﻤﺎﻟﺘﻬﺎ ﳓـﻮ
ﻗﺒﻮﻝ ﻧﺼﻴﺤﺘﻪ.
ﲔ ﴾ ؛ ﻓﺈﻧﻪ ﲨﻊ ﺑﲔ ﺇﻇﻬﺎﺭ ﻧﺼﺤﻪ ﻟﻘﻮﻣﻪ ،ﻭﺇﻇﻬﺎﺭ ﺇﳝﺎﻧﻪ ﻭﺛﺎﻧﻴﻬﺎ :ﻗﻮﻟﻪ ﴿:ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ
ﲔ ﴾ ﺇﻇﻬﺎﺭ ﻹﳝﺎﻧﻪ.
؛ ﻷﻥ ﻗﻮﻟﻪ ﴿:ﺍﺗِﺒﻌﻮﺍ ﴾ ﺇﻇﻬﺎﺭ ﻟﻠﻨﺼﺢ ،ﻭﺃﻥ ﻗﻮﻟﻪ ﴿:ﺍﹾﻟ ﻤ ﺮﺳﻠ
ﻭﺛﺎﻟﺜﻬﺎ :ﺃﻧﻪ ﻗﺪﻡ ﰲ ﻗﻮﻟﻪ ﺍﻟﺴﺎﺑﻖ ﺇﻇﻬﺎﺭ ﺍﻟﻨﺼﺢ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻹﳝﺎﻥ ؛ ﻷﻧﻪ ﻛﺎﻥ ﺳـﺎﻋﻴﺎ ﰲ
ﺴﻌﻰ ﴾ ﻳﺪﻝ
ﺍﻟﻨﺼﺢ .ﻭﺃﻣﺎ ﺍﻹﳝﺎﻥ ﻓﻜﺎﻥ ﻗﺪ ﺁﻣﻦ ﻣﻦ ﻗﺒﻞ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺣﻘﱢﻪ ﴿:ﺭ ﺟ ﹲﻞ ﻳ
ﻋﻠﻰ ﻛﻮﻧﻪ ﻣﺮﻳﺪﺍ ﻟﻠﻨﺼﺢ .ﻭﳑﺎ ﺫﻛﺮ ﰲ ﺣﻜﺎﻳﺔ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ،ﻭﻫﻮ ﻳﻘﺘـﻞ:
ﺍﻟﻠﻬﻢ ! ﺍﻫ ِﺪ ﻗﻮﻣﻲ .ﻭﻧﻈﲑ ﻗﻮﻟﻪ ﻫﺬﺍ ﻗﻮﻝ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﴿:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌـﻮ ِﻥ ﹶﺃﻫـ ِﺪ ﹸﻛ ﻢ
ﺳﺒِﻴ ﹶﻞ ﺍﻟ ﺮﺷﺎ ِﺩ ﴾)ﻏﺎﻓﺮ.(٣٨ :
ﲔ ﴾ ،ﻭﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋـﻮﻥ ﻗـﺎﻝ﴿: ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﺎﻝ ﴿:ﻳﺎ ﻗﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ
ﺍﺗِﺒﻌﻮ ِﻥ ﴾ ،ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ؟ ﻭﺍﳉﻮﺍﺏ :ﺃﻥ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ،ﻭﺍﺗﺒـﻊ
ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻧﺼﺢ ﻗﻮﻣﻪ ﻣﺮﺍﺭﺍ ،ﻓﻘﺎﻝ :ﺍﺗﺒﻌﻮﱐ ﰲ ﺍﻹﳝﺎﻥ ﲟﻮﺳﻰ ،ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻟﻮ
ﱂ ﻳﻜﻦ ﺧﲑﺍ ،ﳌﺎ ﺍﺧﺘﺮﺗﻪ ﻟﻨﻔﺴﻲ ،ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺃﱐ ﺍﺧﺘﺮﺗﻪ .ﻭﺃﻣﺎ ﺻﺎﺣﺐ ﻳﺎﺳـﲔ ﻓﻠـﻢ
ﲔ﴾ ﻳﻜﻦ ﻣﻊ ﻗﻮﻣﻪ ،ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺷﻴﺌﹰﺎ ﻋﻦ ﺇﳝﺎﻧﻪ ،ﻓﺒﺪﺃ ﻧﺼﺤﻪ ﳍﻢ ﺑﻘﻮﻟﻪ ﴿:ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ
ﺍﻟﺬﻳﻦ ﺃﻇﻬﺮﻭﺍ ﻟﻜﻢ ﺍﻟﺪﻟﻴﻞ ،ﻭﺃﻭﺿﺤﻮﺍ ﻟﻜﻢ ﺍﻟﺴﺒﻴﻞ .ﻭﺬﺍ ﻳﻈﻬﺮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﻮﻟﲔ.
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ ﴾ ﻓﻠﻴﺲ ﺑﺘﻜﺮﻳﺮ -ﻛﻤـﺎ ﻗﻴـﻞ-
ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﴿:ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
ﲔ ﴾ ﻋﻠﻰ ﻣﻮﺟـﺐ ﲔ ﴾ ؛ ﻷﻧﻪ ﻧﺒﻪ ﺃﻭ ﹰﻻ ﺑﻘﻮﻟﻪ ﴿:ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ ﻟﻘﻮﻟﻪ ﴿:ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ
ﺍﻻﺗﺒﺎﻉ ،ﻭﻫﻮ ﻛﻮﻥ ﺍﳌﺘﺒﻮﻉ ﺭﺳﻮ ﹰﻻ ﳌﻦ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﳜﺎﻟﻒ ﻭﻻ ﻳﻌﺼﻰ ،ﻭﺃﻧﻪ ﻋﻠﻰ ﻫﺪﺍﻳﺔ.
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﴾ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﳌﺎﻧﻊ ﻣﻨﻪ ،ﻭﻫﻮ ﻋﺪﻡ ﺳﺆﺍﻝ
ﰒ ﻧﺒﻪ ﺛﺎﻧﻴﺎ ﺑﻘﻮﻟﻪ﴿ ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
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ﺍﻷﺟﺮ ،ﻓﻼ ﻳﺮﻳﺪﻭﻥ ﻣﻨﻬﻢ ﺩﻧﻴﺎ ،ﻭﻻ ﺭﻳﺎﺳﺔ .ﻓﻤﻮﺟﺐ ﺍﻻﺗﺒﺎﻉ ﻛﻮﻢ ﻣﻬﺘﺪﻳﻦ ،ﻭﺍﳌﺎﻧﻊ ﻣﻨﻪ
ﻣﻨﺘﻒ ،ﻭﻫﻮ ﻃﻠﺐ ﺍﻟﻌﻠﻮ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﻔﺴﺎﺩ ﻭﻃﻠﺐ ﺍﻷﺟﺮ.
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ ﴾ ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻓﻴﻬﻢ .ﻭﺍﳌﻌﲎ :ﻻ ﲣﺴـﺮﻭﻥ
ﻭﻗﻮﻟﻪ ﴿:ﻣ ﻦ ﻻ ﻳ
ﻣﻌﻬﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﺩﻧﻴﺎﻛﻢ ،ﻭﺗﺮﲝﻮﻥ ﺻﺤﺔ ﺩﻳﻨﻜﻢ .ﻭﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻛﻮﻢ ﻣﻬﺘـﺪﻳﻦ ﺑﺎﳉﻤﻠـﺔ
ﺍﻻﲰﻴﺔ ﴿ ﻭ ﻫ ﻢ ﻣ ﻬﺘﺪﻭ ﹶﻥ ﴾ ﻳﻔﻴﺪ ﺃﻥ ﺍﻻﻫﺘﺪﺍﺀ ﺻﻔﺔ ﺛﺎﺑﺘﺔ ﻓﻴﻬﻢ ،ﻭﻣﻼﺯﻣﺔ ﳍﻢ .ﻭﺍﳉﻤﻠـﺔ
ﺣﺎﻟﻴﺔ ،ﻓﻴﻬﺎ ﻣﺎ ﻳﺆﻛﱢﺪ ﻛﻮﻧﻬﻢ ﻻ ﻳﺴﺄﻟﻮﻥ ﺍﻷﺟﺮ ،ﻭﻻ ﻣﺎ ﻳﺘﺒﻌﻪ ﻣﻦ ﻃﻠﺐ ﺟﺎﻩ ،ﺃﻭ ﺳﻠﻄﺎﻥ،
ﺃﻭ ﺭﻳﺎﺳﺔ ،ﺃﻭ ﳓﻮ ﺫﻟﻚ.
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﻟﹼﺬﻱ ﹶﻓ ﹶﻄﺮﱐ ﻭِﺇﹶﻟﻴـ ِﻪ ﺗ ﺮ ﺟﻌـﻮ ﹶﻥ *
ﻼ ﴿:ﻭﻣﺎ ﹶ
ﺳﺎﺑﻌﺎ -ﻭﺃﺿﺎﻑ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻗﺎﺋ ﹰ
ﻀ ﺮ ﻻ ﺗﻐِ ﻦ ﻋﻨﻲ ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨﻘِـﺬﹸﻭ ِﻥ *
ﺨ ﹸﺬ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮﺣﻤ ﻦ ِﺑ
َﺀﹶﺃﺗ ِ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ ﴾ ،ﻓﺎﺣﺘﺞ ﻋﻠﻰ ﻗﻮﻣﻪ ﲟﺎ ﺭﻛﱠﺒـﻪ ﲔ * ِﺇﻧﻲ ﺁ ﻣﻨ ِﺇﻧﻲ ﺇِﺫﹰﺍ ﹶﻟﻔِﻲ ﺿﻼ ٍﻝ ﻣﺒ ٍ
ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻭﻋﻘﻮﳍﻢ ﻣﻦ ﺣﺴﻦ ﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ،ﻭﻗﺒﺢ ﻋﺒﺎﺩﺓ ﻏـﲑﻩ ؛ ﻷﻧـﻪ
ﺍﻟﻔﺎﻃﺮ ﳍﻢ ،ﻭﻻ ﺇﻟﻪ ﳍﻢ ﻏﲑﻩ ،ﻭﻻ ﺭﺏ ﳍﻢ ﺳﻮﺍﻩ ،ﻭﻫﻮ ﻭﺣﺪﻩ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ .ﻭﻫﺬﺍ ﻣﺎ
ﻗﺮﺭﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ،ﻭﺩﻋﺎ ﺇﻟﻴﻪ ،ﻭﺃﻭﺣﻰ ﺑﻪ ﺇﱃ ﺭﺳﻠﻪ ،ﻓﻘﺎﻝ ﺟﻞ ﺷﺄﻧﻪ ﴿:ﻭﻣﺎ
ﻚ ﻣِﻦ ﺭﺳﻮ ٍﻝ ِﺇﻟﱠﺎ ﻧﻮﺣِﻲ ِﺇﹶﻟﻴ ِﻪ ﹶﺃﻧ ﻪ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﹶﺃﻧﺎ ﻓﹶﺎ ﻋﺒﺪﻭ ِﻥ ﴾)ﺍﻷﻧﺒﻴﺎﺀ.(٢٥ :
ﺃﹶ ﺭ ﺳ ﹾﻠﻨﺎ ﻣِﻦ ﹶﻗﺒِﻠ
ﻭﳍﺬﺍ ﺍﻓﺘﺘﺢ ﺍﻟﺮﺳﻞ ﲨﻴﻌﻬﻢ ﺩﻋﻮﻢ ﺬﺍ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﺪﻳﻦ ﻛﻠـﻪ ؛ ﻛﻘـﻮﻝ
ﻧﻮﺡ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻟﻘﻮﻣﻪ ﴿:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ﹶﻏﻴ ﺮ ﻩ ﴾)ﺍﻷﻋـﺮﺍﻑ:
.(٩٥ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻫﻮﺩ ،ﻭﺻﺎﱀ ،ﻭﺷﻌﻴﺐ -ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ -ﻭﻏﲑﻫـﻢ .ﻛـ ﱞﻞ ﻛـﺎﻥ
ﻳﻘﻮﻝ ﴿:ﺍ ﻋﺒﺪﻭﹾﺍ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﹶﻟﻜﹸﻢ ﻣ ﻦ ِﺇﻟﹶـ ٍﻪ ﹶﻏﻴ ﺮ ﻩ ﴾ ،ﺍﻗﺘﺪﺍ ًﺀ ﺑﺈﻣﺎﻡ ﺍﳊﻨﻔﺎﺀ ﺇﺑـﺮﺍﻫﻴﻢ -ﻋﻠﻴـﻪ
ﺍﻟﺴﻼﻡ -ﺍﻟﺬﻱ ﺣﻜﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻣﻨﺎﻇﺮﺗﻪ ﻟﻘﻮﻣﻪ ،ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿:ﻭِﺇ ﹾﺫ ﻗﹶـﺎ ﹶﻝ
ِﺇﺑﺮﺍﻫِﻴ ﻢ ِﻟﹶﺄﺑِﻴ ِﻪ ﻭﹶﻗ ﻮ ِﻣ ِﻪ ِﺇﻧﻨِﻲ ﺑﺮﺍ ٌﺀ ِﻣﻤﺎ ﺗ ﻌﺒﺪﻭ ﹶﻥ * ِﺇﻟﱠﺎ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﹶﻓِﺈﻧ ﻪ ﺳﻴ ﻬﺪِﻳ ِﻦ * ﻭ ﺟ ﻌﹶﻠﻬـﺎ
ﹶﻛِﻠﻤ ﹰﺔ ﺑﺎِﻗﻴ ﹰﺔ ﻓِﻲ ﻋ ِﻘِﺒ ِﻪ ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﻳ ﺮ ِﺟﻌﻮ ﹶﻥ ﴾)ﺍﻟﺰﺧﺮﻑ.(٢٨ -٢٦ :
ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻲ ﻛﻠﻤﺔ ﺍﻹﺧﻼﺹ ﷲ ﺟﻞ ﻭﻋﻼ ،ﻭﻫﻲ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﻛﻞ ﻣﻌﺒﻮﺩ ؛ ﺇﻻ ﻣـﻦ
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﻟﹼـﺬﻱ
ﺍﳋﺎﻟﻖ ﺍﻟﺬﻱ ﻓﻄﺮ ﺍﳋﻠﻖ ﲨﻴﻌﻬﻢ ؛ ﻛﻤﺎ ﻗﺎﻝ ﺻﺎﺣﺐ ﻳﺎﺳﲔ ﻫﻨﺎ ﴿:ﻭﻣﺎ ﹶ
ﹶﻓ ﹶﻄﺮﱐ ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ ﴾ ،ﻓﺄﺧﺮﺝ ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﰲ ﻣﻌﺮﺽ ﺍﳌﺨﺎﻃﺒﺔ ﻟﻨﻔﺴﻪ ،ﻭﻫﻮ ﻳﺮﻳـﺪ
١٤٣
ﻣﻨﺎﺻﺤﺘﻬﻢ ﺗﻠﻄﻔﹰﺎ ﻢ ،ﻭﻣﺪﺍﺭﺍﺓ ﳍﻢ ؛ ﻭﻷﻧﻪ ﺃﺩﺧﻞ ﰲ ﺇﳏﺎﺽ ﺍﻟﻨﺼﺢ ،ﺣﻴﺚ ﻻ ﻳﺮﻳﺪ ﳍﻢ
ﺇﻻ ﻣﺎ ﻳﺮﻳﺪ ﻟﻨﻔﺴﻪ ،ﻭﻧﺒﻪ ﺍﻟﻌﻘﻮﻝ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺪ ﳌﻦ ﻓﻄﺮﻩ ﺃﻣﺮ ﻭﺍﺟـﺐ ،ﻭﺃﻥ
ﺗﺮﻛﻬﺎ ﻣﺴﺘﻬﺠﻦ ،ﻭﺍﻹﺧﻼﻝ ﺎ ﻗﺒﻴﺢ ؛ ﻓﺈﻥ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﺃﺻﻞ ﺇﻧﻌﺎﻣﻪ ﻋﻠـﻴﻬﻢ،
ﻭﻧﻌﻤﻪ ﻛﻠﻬﺎ ﺑﻌﺪ ﺗﺎﺑﻌﺔ ﻹﳚﺎﺩﻫﻢ ﻭﺧﻠﻘﻬﻢ ،ﻭﻗﺪ ﺟﺒﻞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻔﻄﺮ ﻋﻠﻰ ﺷﻜﺮ
ﺍﳌﻨﻌﻢ ،ﻭﳏﺒﺔ ﺍﶈﺴﻦ.
ﰒ ﺃﻗﺒﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﻗﻮﻣﻪ ،ﳐ ﻮﻓﹰﺎ ﳍﻢ ﲣﻮﻳﻒ ﺍﻟﻨﺎﺻﺢ ،ﺑﺄﻥ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻣﺮﺟﻌﻬﻢ
﴿ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ ﴾
ﲨﻴﻌﺎ ،ﻓﻴﻌﺎﻗﺒﻬﻢ ﻋﻠﻰ ﺷﺮﻛﻬﻢ .ﻭﻗﺪﻡ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﴿ ِﺇﹶﻟﻴ ِﻪ ﴾ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ِ
؛ ﻹﻓﺎﺩﺓ ﺍﳊﺼﺮ ﻣﺒﺎﻟﻐﺔ ﰲ ﲣﻮﻳﻔﻬﻢ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ﺍﳋﺎﻟﻖ ﺟﻞ ﻭﻋﻼ ،ﻻ ﺇﱃ ﻏﲑﻩ .ﻭﺇﳕﺎ
ﻗﺎﻝ ﴿:ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ ﴾ ،ﻭﱂ ﻳﻘﻞ ﴿:ﻭِﺇﹶﻟﻴ ِﻪ ﹶﺃ ﺭ ِﺟ ﻊ ﴾ -ﻛﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻧﻈﻢ ﺍﻟﻜﻼﻡ -ﺗﻨﺒﻴﻬﺎ
ﻋﻠﻰ ﺃﻢ ﻫﻢ ﺍﳌﻌﻨﻴﻮﻥ ﺬﺍ ﺍﳋﻄﺎﺏ.
ﱄ ﻻ ﹶﺃ ﻋﺒـ ﺪ ﴾ ؛ ﻓﻬـﻮ
ﻭﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﱵ ﺗﻀﻤﻨﻬﺎ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻗﻮﻟﻪ ﴿:ﻭﻣﺎ ﹶ
ﺇﺷﺎﺭﺓ ﺇﱃ ﻋﺪﻡ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ .ﺃﻱ :ﻣﺎ ﱄ ﻣﺎﻧﻊ ﻣﻦ ﺟﺎﻧﱯ ﳝﻨﻌﲏ ﻣـﻦ ﻋﺒﺎﺩﺗـﻪ .ﺃﻣـﺎ
ﻗﻮﻟﻪ ﴿:ﺍﻟﹼﺬﻱ ﹶﻓ ﹶﻄﺮﱐ ﴾ ﻓﻬﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻮﺩ ﺍﳌﻘﺘﻀﻲ ﻟﻠﻌﺒﺎﺩﺓ ،ﻭﻫﻮ ﻛﻮﻧﻪ ﻓﺎﻃﺮﺍ .ﻭﻗﺪﻡ
ﺑﻴﺎﻥ ﻋﺪﻡ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺑﻴﺎﻥ ﻭﺟﻮﺩ ﺍﳌﻘﺘﻀﻲ ﳍﺎ ،ﻟﻮﺟـﻮﺩ ﺍﳊﺎﺟـﺔ ﺇﱃ ﺍﻷﻭﻝ،
ﻭﻇﻬﻮﺭ ﺍﻟﺜﺎﱐ.
ﻭﰲ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﳐﺎﻃﺒﺔ ﻗﻮﻣﻪ ﺇﱃ ﳐﺎﻃﺒﺔ ﻧﻔﺴﻪ ﻟﻄﻴﻔﺔ ﺃﺧﺮﻯ ؛ ﻭﻫﻲ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ ﴿:ﻭﻣـﺎ
ﹶﻟ ﹸﻜ ﻢ ﻻ ﺗ ﻌﺒﺪﻭ ﹶﻥ ﺍﻟﱠﺬﻱ ﹶﻓ ﹶﻄ ﺮ ﹸﻛ ﻢ ﴾ ،ﺟﺎﺯ ﺃﻥ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻧﻪ ﻳﻄﻠﺐ ﺑﻴﺎﻥ ﺍﻟﻌﻠﺔ ﻋﻠﻰ ﺍﻣﺘﻨﺎﻋﻬﻢ
ﻋﻦ ﻋﺒﺎﺩﺓ ﻓﺎﻃﺮﻫﻢ ؛ ﻛﻤﺎ ﻓﻬِﻢ ﺫﻟﻚ ﻣﻦ ﻗﻮﻝ ﻧﻮﺡ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻟﻘﻮﻣﻪ ﴿:ﻣﺎ ﹶﻟ ﹸﻜ ﻢ ﻟﹶـﺎ
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﴾ ،ﻣﺸﲑﺍ ﺇﱃ ﺑﻴﺎﻥ ﻋﺪﻡ ﺗ ﺮﺟﻮ ﹶﻥ ِﻟﱠﻠ ِﻪ ﻭﻗﹶﺎﺭﹰﺍ ﴾) ﻧﻮﺡ (١٣:؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﴿:ﻭﻣﺎ ﹶ
ﺍﳌﺎﻧﻊ.
ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﻮﻟﲔ :ﺃﻥ ﻧﻮﺣﺎ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻛﺎﻥ ﺩﺍﻋﻴﺎ ﻟﻘﻮﻣﻪ .ﺃﻣﺎ ﺻﺎﺣﺐ ﻳﺎﺳﲔ ﻓﺈﻧﻪ
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﻟﹼﺬﻱ ﹶﻓ ﹶﻄﺮﱐ ﴾ ،ﻭﻗـﺪ
ﻛﺎﻥ ﻣﺪﻋﻮﺍ ﺇﱃ ﺍﻹﳝﺎﻥ ﻣﻦ ﻗﺒﻞ ﺍﳌﺮﺳﻠﲔ ،ﻓﻘﺎﻝ ﴿:ﻭﻣﺎ ﹶ
ﺐ ﻣﲏ ﺫﻟﻚ ؟ ﺃﻱ :ﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻱ ﻣﺎﻧﻊ ﳝﻨﻌﲏ ﻣﻦ ﺍﻹﳝﺎﻥ .ﻓﺎﺧﺘﻠﻒ ﻟﺬﻟﻚ ﻭﺟﻬـﺎ
ﹸﻃِﻠ
ﺍﻟﻜﻼﻡ.
١٤٤
ﻗﺎﻝ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ »:ﻓﺘﺄﻣﻞ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ،ﻛﻴﻒ ﲡﺪ ﲢﺘﻪ -ﻋﻠﻰ ﻭﺟﺎﺯﺗـﻪ -ﺃﺷـﺮﻑ
ﻣﻌﲎ ﻭﺃﺟﻠﻪ ،ﻭﻫﻮ ﺃﻥ ﻛﻮﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻓﺎﻃﺮﺍ ﻟﻌﺒﺎﺩﻩ ﻳﻘﺘﻀﻲ ﻋﺒﺎﺩﻢ ﻟﻪ ،ﻭﺃﻥ ﻣـﻦ ﻛـﺎﻥ
ﻣﻔﻄﻮﺭﺍ ﳐﻠﻮﻗﹰﺎ ،ﻓﺤﻘﻴﻖ ﺑﻪ ﺃﻥ ﻳﻌﺒﺪ ﻓﺎﻃﺮﻩ ﻭﺧﺎﻟﻘﻪ ؛ ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺮﺩﻩ ﺇﻟﻴﻪ ،ﻛﻤـﺎ
ﻛﺎﻥ ﻣﺒﺘﺪﺃﻩ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ .ﻭﻫﺬﺍ ﻳﻮﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻔﺮﻍ ﻟﻌﺒﺎﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺣـﺪﻩ ،ﻻ
ﺷﺮﻳﻚ ﻟﻪ «.
ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋﻄﺎﺏ ﻳﺴﻤﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻴﺎﻥ :ﺍﻟﺘﻌﺮﻳﺾ .ﻭﻳﻌﺮﻓﻮﻧﻪ ﺑﺄﻧﻪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻌﲎ
ﲰﻮﻩ :ﺗﻌﺮﻳﻀﺎ ؛ ﻷﻥ ﺍﳌﻌﲎ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻳ ﹾﻔ ﻬ ﻢ ﻣﻦ ﻋـﺮﺽ ﺍﻟﻠﻔـﻆ.
ﻣﻦ ﻃﺮﻳﻖ ﺍﳌﻔﻬﻮﻡ .ﻭﺇﳕﺎ
ﺴﻤﻰ :ﺗﻠﻮﳛﺎ ﺃﻳﻀﺎ ؛ ﻷﻥ ﺍﳌﺘﻜﻠﻢ ﻳﻠﻮﺡ ﻣﻨﻪﻳﻘﺎﻝ :ﻧﻈﺮ ﺇﻟﻴﻪ ﺑ ﻌﺮﺽ ﻭﺟﻬﻪ .ﺃﻱ :ﲜﺎﻧﺒﻪ .ﻭﻳ
ﻟﻠﺴﺎﻣﻊ ﻣﺎ ﻳﺮﻳﺪﻩ ؛ ﻛﻘﻮﻝ ﺗﻌﺎﱃ ﳛﻜﻲ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﴿:ﺑ ﹾﻞ ﹶﻓ ﻌﹶﻠ ﻪ ﹶﻛِﺒ ﲑ ﻫ ﻢ ﻫﺬﹶﺍ
ﺖ ﻫﺬﹶﺍ ِﺑ َﺂِﻟ ﻬِﺘﻨﺎ
ﺖ ﹶﻓ ﻌ ﹾﻠ
ﻓﹶﺎ ﺳﹶﺄﻟﹸﻮ ﻫ ﻢ ﺇِﻥ ﻛﹶﺎﻧﻮﺍ ﻳﻨ ِﻄﻘﹸﻮ ﹶﻥ ﴾)ﺍﻷﻧﺒﻴﺎﺀ ،(٦٣ :ﺟﻮﺍﺑﺎ ﻟﻘﻮﳍﻢ ﴿:ﹶﺃﹶﺃﻧ
ﻳﺎ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﴾)ﺍﻷﻧﺒﻴﺎﺀ (٦٢ :؛ ﻷﻥ ﻏﺮﺿﻪ ﺑﻘﻮﻟﻪ ﴿:ﻓﹶﺎ ﺳﹶﺄﻟﹸﻮ ﻫ ﻢ ﴾ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻢ ،ﻭﺇﻗﺎﻣـﺔ
ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﲟﺎ ﻋﺮﺽ ﳍﻢ ﺑﻪ ﻣﻦ ﻋﺠﺰ ﻛﺒﲑ ﺍﻷﺻﻨﺎﻡ ﻋﻦ ﺍﻟﻔﻌﻞ ،ﻣﺴﺘﺪ ﹰﻻ ﻋﻠـﻰ ﺫﻟـﻚ
ﺑﻌﺪﻡ ﺇﺟﺎﺑﺘﻬﻢ ،ﺇﺫﺍ ﺳﺄﻟﻮﺍ .ﻭﱂ ﻳﺮﺩ ﺑﻘﻮﻟﻪ ﴿:ﺑ ﹾﻞ ﹶﻓ ﻌﻠﹶ ﻪ ﹶﻛِﺒ ﲑ ﻫ ﻢ ﻫﺬﹶﺍ ﴾ ﻧﺴﺒ ﹶﺔ ﺍﻟﻔﻌﻞ ﺍﻟﺼﺎﺩﺭ
ﺠ ﺰ ﻛﺒﲑ ﺍﻷﺻﻨﺎﻡ ﻋﻦ ﺍﻟﻔﻌﻞ ﺑﻄﺮﻳﻖ ﺍﳊﻘﻴﻘﺔ. ﻋﻨﻪ ﺇﱃ ﺍﻟﺼﻨﻢ ،ﻓﺪﻻﻟﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋ
ﻭﻣﻦ ﺃﻗﺴﺎﻡ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳋﻄﺎﺏ :ﺃﻥ ﳜﺎﻃﺐ ﺍﻟﺸﺨﺺ ،ﻭﺍﳌﺮﺍﺩ ﻏﲑﻩ ؛ ﺳـﻮﺍﺀ ﻛـﺎﻥ
ﻚ ﴾)ﺍﻟﺰﻣـﺮ:ﺤﺒ ﹶﻄ ﻦ ﻋ ﻤﹸﻠ
ﺖ ﹶﻟﻴ
ﺍﳋﻄﺎﺏ ﻣﻊ ﻧﻔﺴﻪ ،ﺃﻭ ﻏﲑﻩ ؛ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﹶﻟِﺌ ﻦ ﹶﺃ ﺷ ﺮ ﹾﻛ
ﺖ ﹶﺃ ﻫﻮﺍﺀﻫﻢ ﴾)ﺍﻟﺮﻋﺪ .(٣٧ :ﻓﺎﳋﻄﺎﺏ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ،(٦٥ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭﹶﻟِﺌ ِﻦ ﺍﺗﺒ ﻌ
ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻗﻮﻣﻪ ،ﺗﻌﺮﻳﻀﺎ ﺑﺄﻢ ﺃﺷﺮﻛﺮﻭﺍ ،ﻭﺍﺗﺒﻌﻮﺍ ﺃﻫﻮﺍﺀﻫﻢ ؛
ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻘﻊ ﻣﻨﻪ ﺫﻟﻚ ،ﻓﺄﺑﺮﺯ ﻏﲑ ﺍﳊﺎﺻﻞ ﰲ ﻣﻌﺮﺽ ﺍﳊﺎﺻـﻞ
ﺍﺩﻋﺎﺀ.
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﻟﹼﺬﻱ ﹶﻓ ﹶﻄ ﺮﱐ ﴾ ،ﻭﺍﳌﺮﺍﺩ :ﻣﺎﻟﻜﻢ ﻻ ﺗﻌﺒﺪﻭﻥ
ﻭﻋﻠﻰ ﻫﺬﺍ ﻭﺭﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭﻣﺎ ﹶ
ﺍﻟﺬﻱ ﻓﻄﺮﻛﻢ .ﻫﺬﺍ ﻫﻮ ﺃﺻﻞ ﺍﻟﻜﻼﻡ ؛ ﻭﻟﻜﻨﻪ ﺃﺑﺮﺯﻩ ﰲ ﻣﻌﺮﺽ ﺍﳌﻨﺎﺻﺤﺔ ﻟﻨﻔﺴﻪ ،ﻭﻫـﻮ
ﻳﺮﻳﺪ ﻣﻨﺎﺻﺤﺘﻬﻢ ؛ ﻟﻴﺘﻠﻄﻒ ﻢ ،ﻭﻳﺮﻳﻬﻢ ﺃﻧﻪ ﻻ ﻳﺮﻳﺪ ﳍﻢ ﺇﻻ ﻣﺎ ﻳﺮﻳﺪ ﻟﻨﻔﺴﻪ .ﰒ ﳌﺎ ﺍﻧﻘﻀﻰ
ﻏﺮﺿﻪ ﻣﻦ ﺫﻟﻚ ،ﻗﺎﻝ ﴿:ﻭِﺇﻟﹶﻴ ِﻪ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ ﴾ ؛ ﻟﻴﺪﻝ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣـﻦ ﺃﺻـﻞ ﺍﻟﻜـﻼﻡ،
١٤٥
ﻭﻣﻘﺘﻀﻴﺎ ﻟﻪ .ﻭﻟﻮﻻ ﺍﻟﺘﻌﺮﻳﺾ ،ﻟﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻳﻘﻮﻝ ﴿:ﻭِﺇﹶﻟﻴ ِﻪ ﹶﺃ ﺭ ِﺟ ﻊ ﴾ .ﻭﻫﺬﺍ ﻭﺟـﻪ
ﺴِﻨ ِﻪ ﻇﺎﻫ ﺮ ؛ ﻷﻧﻪ ﻳﺘﻀﻤﻦ ﺇﻋﻼ ﻡ ﺍﻟﺴـﺎﻣﻊ
ﺴ ﻦ ﻣﻦ ﺃﻭﺟﻪ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﻘﺮﺁﻥ .ﻭ ﻭ ﺟ ﻪ ﺣ
ﺣ
ﻋﻠﻰ ﺻﻮﺭﺓ ﻻ ﺗﻘﺘﻀﻲ ﻣﻮﺍﺟﻬﺘﻪ ﺑﺎﳋﻄﺎﺏ ﺍﳌﹸﻨﻜﹶﺮ ؛ ﻭﻛﺄﻧﻪ ﱂ ﻳ ﻌِﻨِﻪ ﻫﻮ .ﰒ ﻫﻮ ﺃﻋﻠـﻰ ﰲ
ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ ،ﻭﺃﻗﺮﺏ ﻟﻠ ﹶﻘﺒﻮﻝ ،ﻭﺃ ﺩﻋﻰ ﻟﻠﺘﻮﺍﺿﻊ .ﻭﺍﻟﻜﻼﻡ ﳑﻦ ﻫﻮ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻧﺰﻟـﻪ
ﺑﻠﻐﺘﻬﻢ ،ﻭﺗﻌﻠﻴﻤﺎ ﻟﻠﺬﻳﻦ ﻳﻌﻘﻠﻮﻥ.
ﳊﺠﺎﺝ ؛ ﻹﺛﺒﺎﺕ ﻭﻗﺎﻝ ﻫﻨﺎ ﴿:ﹶﻓ ﹶﻄﺮﱐ ﴾ ،ﻭﱂ ﻳﻘﻞ ﴿:ﺧﻠﹶﻘﹶﲏ ﴾ ؛ ﻷﻧﻪ ﺃﻧﺴﺐ ﰲ ﻣﻘﺎﻡ ﺍ ِ
ﺇﳍﻴﺔ ﺍﳋﺎﻟﻖ ﺟﻞ ﻭﻋﻼ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ،ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ :ﻓﻄﹶﺮ ﺍﻟﺸﻲﺀَ ،ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﺇﻧﺸﺎﺀَﻩ ﻭﻓﺘﺤﻪ.
ﺕ
ﺴﻤﺎﻭﺍ ِ
ﺨ ﹸﺬ ﻭِﻟﻴﹰﺎ ﻓﹶﺎ ِﻃ ِﺮ ﺍﻟ
ﺸ ﻖ ﻃﻮ ﹰﻻ .ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﹸﻗ ﹾﻞ ﹶﺃ ﹶﻏﻴ ﺮ ﺍﻟﹼﻠ ِﻪ ﹶﺃﺗ ِ
ﻭﺃﺻﻞ ﺍﻟ ﹶﻔﻄﹾﺮ :ﺍﻟ
ﺽ ﴾)ﺍﻷﻧﻌﺎﻡ .(١٤ :ﺃﻱ :ﻣﺒﺪﻋﻬﻤﺎ ﺍﺑﺘﺪﺍ ًﺀ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ﺳﺎﺑﻖ .ﻭﻟﻴﺲ ﻛـﺬﻟﻚ ﻭﺍ َﻷ ﺭ ِ
ﳋﻠﹾﻖ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺷﻲﺀ ؛ ﻛﻘﻮﻟﻪ ﻗﻮﻟﻨﺎ »:ﺧﺎﻟﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ « ؛ ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍ ﹶ
ﺴ ﹸﻜﻨﻮﺍ ِﺇﹶﻟﻴﻬﺎ ﴾)ﺍﻟـﺮﻭﻡ.(٢١ :
ﺴ ﹸﻜ ﻢ ﹶﺃ ﺯﻭﺍﺟﹰﺎ ﱢﻟﺘ
ﺗﻌﺎﱃ ﴿:ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﹶﺃ ﹾﻥ ﺧﹶﻠ ﻖ ﹶﻟﻜﹸﻢ ﻣ ﻦ ﺃﹶﻧ ﹸﻔ ِ
ﺽ
ﺕ ﻭﺍ َﻷ ﺭ ِ
ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﻻ ﺷﻲﺀ ﻛﹶﺎﻟ ﹶﻔﻄﹾﺮ ؛ ﳓﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃِ ﴿:ﺇ ﱠﻥ ﻓِﻲ ﺧ ﹾﻠ ِﻖ ﺍﻟﺴـﻤﺎﻭﺍ ِ
ﺏ ﴾)ﺁﻝ ﻋﻤﺮﺍﻥ.(١٩٠ : ﺕ ﱢﻟﹸﺄ ﻭﻟِﻲ ﺍﻷﹾﻟﺒﺎ ِ
ﻑ ﺍﻟﱠﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭ ﻵﻳﺎ ٍ
ﻼ ِﻭﺍ ﺧِﺘ ﹶ
ﻭﻋﻦ ﳎﺎﻫﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻗﺎﻝ »:ﻣـﺎ ﻛﻨـﺖ ﺃﺩﺭﻱ ﻣـﺎ ﴿ ﻓﹶـﺎ ِﻃ ِﺮ
ﱄ ﺃﻋﺮﺍﺑﻴﺎﻥ ﰲ ﺑﺌﺮ ،ﻓﻘﺎﻝ ﺃﺣﺪﳘﺎ :ﺃﻧﺎ ﻓﻄﺮـﺎ. ﺽ ﴾ ،ﺣﱴ ﺍﺧﺘﺼﻢ ﺇ ﱠ ﺕ ﻭﺍ َﻷ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺍﻟ
ﺃﻱ :ﺃﻧﺎ ﺍﺑﺘﺪﺃﺕ ﺣﻔﺮﻫﺎ « .ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﻧﻪ ﲰﻊ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ،ﻳﻘﻮﻝ »:ﺃﻧﺎ ﺃﻭﻝ ﻣﻦ
ﻓﻄﺮ ﻫﺬﺍ .ﺃﻱ :ﺃﻭﻝ ﻣﻦ ﺍﺑﺘﺪﺃﻩ «.
ﰒ ﺍﺣﺘﺞ ﻋﻠﻴﻬﻢ ﲟﺎ ﺗ ِﻘ ﺮ ﺑﻪ ﻋﻘﻮﳍﻢ ﻭﻓﻄﺮﻫﻢ ﻣﻦ ﻗﺒﺢ ﻋﺒﺎﺩﺓ ﻏﲑﻩ ،ﻭﺃﺎ ﺃﻗـﺒﺢ ﺷـﻲﺀ ﰲ
ﺨ ﹸﺬ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩﻥِ ﺍﻟ ﺮﺣﻤ ﻦ ِﺑﻀـ ﺮ ﻻ ﺗﻐـ ِﻦ ﻋﻨـﻲ
ﺍﻟﻌﻘﻞ ﻭﺃﻧﻜﺮﻩ ،ﻓﻘﺎﻝ ﴿:ﺃﹶﺃﺗ ِ
ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨ ِﻘﺬﹸﻭ ِﻥ ﴾ ،ﻓﺒﻴﻦ ﺃﻥ ﻫﺬﻩ ﺍﻵﳍﺔ ﺍﻟﱵ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻃﻠـﺔ،
ﻭﺃﻥ ﻋﺒﺎﺩﺎ ﺑﺎﻃﻠﺔ ؛ ﻷﻥ ﺍﻟﻌﺎﺑﺪ ﻳﺮﻳﺪ ﻣﻦ ﻣﻌﺒﻮﺩﻩ ﺃﻥ ﻳﻨﻔﻌﻪ ﻭﻗﺖ ﺣﺎﺟﺘﻪ ﺇﻟﻴﻪ .ﻓـﺈﺫﺍ ﺃﺭﺍﺩﻩ
ﻀﺮ ،ﱂ ﻳﻜﻦ ﳍﺬﻩ ﺍﻵﳍﺔ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﻣﺎ ﻳﻨﻘﺬﻩ ﺎ ﻣﻦ ﺫﻟـﻚ ﺍﻟﻀـ ﺮ، ﺍﻟﺮﲪﻦ ﺍﻟﺬﻱ ﻓﻄﺮﻩ ﺑ
ﻭﻟﻴﺲ ﳍﺬﻩ ﺍﻵﳍﺔ ﻣﻦ ﺍﳉﺎﻩ ﻭﺍﳌﻜﺎﻧﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻳﺸﻔﻊ ﻟﻪ ﺇﻟﻴﻪ ؛ ﻟﻴﺘﺨﻠﺺ ﻣﻦ ﺫﻟـﻚ
ﻀ ﺮ .ﻓﺒﺄﻱ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺗﺴﺘﺤﻖ ﻫﺬﻩ ﺍﻵﳍﺔ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﻌﺒﺎﺩﺓ ؟
ﺍﻟ
١٤٦
ﺨ ﹸﺬ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ﴾ ﺇﻧﻜﺎ ﺭ ﻻﲣﺎﺫ ﺟﻨﺲ ﺍﻵﳍﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻭﻧ ﹾﻔ ﻲ ﻟﻮﺟﻮﺩ
ﻭﻗﻮﻟﻪ ﴿:ﺃﹶﺃﺗ ِ
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﴾ ﺇﺛﺒﺎﺗﺎ ﻟﻮﺟﻮﺩ ﺍﷲ ﻋﺰ ﻭﺟﻞ.
ﺇﻟﻪ ﻏﲑ ﺍﷲ ﺟﻞ ﻭﻋﻼ ؛ ﻛﻤﺎ ﻛﺎﻥ ﻗﻮﻟﻪ ﴿:ﻭﻣﺎ ﹶ
ﻭﻻ ﻳﺘﻢ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻳﺘﺤﻘﻖ ﻣﻌﲎ ﴿ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ﴾ ﺇﻻ ﻤﺎ .ﻭﻫﺬﺍ ﺗﻌﺮﻳﺾ ﺑﻘﻮﻣﻪ ﺍﻟﺬﻳﻦ
ﺍﲣﺬﻭﺍ ﺁﳍﺔ ،ﻭﻋﺒﺪﻭﻫﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﻭﻓﻴﻪ ﻣﻦ ﲢﻤﻴﻖ ﻣﻦ ﻳﻌﺒﺪ ﺍﻷﺻﻨﺎﻡ ﻣﺎ ﻓﻴـﻪ.
ﻭﰲ ﺍﻵﻳﺔ ﺃﻳﻀﺎ -ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ -ﻟﻄﺎﺋﻒ:
ﺍﻷﻭﱃِ :ﺫ ﹾﻛ ﺮ ﻩ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻔﻬﺎﻡ ،ﻓﻴﻪ ﻣﻌﲎ ﻭﺿﻮﺡ ﺍﻷﻣﺮ ؛ ﻭﺫﻟﻚ ﺃﻥ ﻣﻦ ﺃﺧﱪ ﻋـﻦ
ﺼ ﺢ ﻣﻦ ﺍﻟﺴﺎﻣﻊ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪِ :ﻟ ﻢ ﻻ ﺗﺘﺨﺬ ؟ ﻓﻴﺴـﺄﻟﻪ ﻋـﻦ
ﻼ :ﻻ ﺃﲣﺬ ،ﻳ ِ
ﺷﻲﺀ ،ﻓﻘﺎﻝ ﻣﺜ ﹰ
ﺍﻟﺴﺒﺐ .ﻓﺈﺫﺍ ﻗﺎﻝ :ﺃﺃﲣﺬ ؟ ﻳﻜﻮﻥ ﻛﻼﻣﻪ ﺃﻧﻪ ﻣﺴﺘﻐﻦ ﻋﻦ ﺑﻴﺎﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻳﻄﺎﻟﺐ ﺑـﻪ
ﻋﻨﺪ ﺍﻹﺧﺒﺎﺭ ؛ ﻛﺄﻧﻪ ﻳﻘﻮﻝ :ﺍﺳﺘﺸﺮﺗﻚ ﻓﺪﻟﲏ ،ﻭﺍﳌﺴﺘﺸﺎﺭ ﻳﺘﻔﻜﺮ ؛ ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ :ﺗﻔﻜﺮ ﰲ
ﺍﻷﻣﺮ ،ﺗﻔﻬﻢ ﻣﻦ ﻏﲑ ﺇﺧﺒﺎﺭ ﻣﲏ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺑﻴﻦ ﺃﻥ ﴿ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﴾ ﻻ ﲡﻮﺯ ﻋﺒﺎﺩﺗﻪ .ﻓﺈﻥ ﻋﺒﺪ ﻏﲑ ﺍﷲ ،ﻭﺟﺐ ﻋﺒﺎﺩﺓ ﻛﻞ ﺷﻲﺀ
ﻣﺸﺎﺭﻙ ﻟﻠﻤﻌﺒﻮﺩ ﺍﻟﺬﻱ ﺍﲣﺬ ﻏﲑ ﺍﷲ ؛ ﻷﻥ ﺍﻟﻜﻞ ﳏﺘﺎﺝ ﻣﻔﺘﻘﺮ ﺣﺎﺩﺙ .ﻓﻠﻮ ﻗﺎﻝ :ﻻ ﺃﲣـﺬ
ﻼ ﺃﻥ ﺗﺘﺨـﺬ ﺁﳍﺔ ،ﻟﻘﻴﻞ ﻟﻪ :ﺫﻟﻚ ﳜﺘﻠﻒ ،ﺇﻥ ﺍﲣﺬﺕ ﺇﳍﹰﺎ ﻏﲑ ﺍﻟﺬﻱ ﻓﻄﺮﻙ ،ﻭﻳﻠﺰﻣﻚ ﻋﻘ ﹰ
ﺁﳍﺔ ،ﻻ ﺣﺼﺮ ﳍﺎ .ﻭﺇﻥ ﻛﺎﻥ ﺇﳍﻚ ﺭﺑﻚ ﻭﺧﺎﻟﻘﻚ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﺘﺨﺬ ﺁﳍﺔ.
ﺨ ﹸﺬ ﴾ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻏﲑﻩ ﻟﻴﺲ ﺑﺈﻟﻪ ؛ ﻷﻥ ﺍ ﹸﳌﺘﺨ ﹶﺬ ﻻ ﻳﻜﻮﻥ ﺇﳍﹰﺎ ؛ ﻭﳍﺬﺍ
ﺍﻟﺜﺎﻟﺜﺔ :ﻗﻮﻟﻪ ﴿:ﺃﹶﺃﺗ ِ
ﺨ ﹾﺬ ﻭﻟﹶﺪﹰﺍ ﴾)ﺍﻹﺳﺮﺍﺀ (١١١ :؛ ﻷﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﻜـﻮﻥ
ﺤ ﻤ ﺪ ِﻟﹼﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﹶﻟ ﻢ ﻳﺘ ِ
ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﺍﹾﻟ
ﻟﻪ ﻭﻟﺪ ﺣﻘﻴﻘﺔ ،ﻭﻻ ﳚﻮﺯ ؛ ﻭﺇﳕﺎ ﺍﻟﻨﺼﺎﺭﻯ ﻗﺎﻟﻮﺍ :ﺗﺒﻨﻰ ﺍﷲ ﻋﻴﺴﻰ ﻭﲰﺎﻩ :ﻭﻟﺪﺍ ،ﻓﻘـﺎﻝ﴿:
ﺨ ﹾﺬ ﻭﻟﹶﺪﹰﺍ ﴾.
ﹶﻟ ﻢ ﻳﺘ ِ
ﻀ ﺮ ﻻ ﺗ ﻐ ِﻦ ﻋﻨﻲ ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨﻘِـﺬﹸﻭ ِﻥ ﴾ ﻓﻬـﻮ
ﻭﺃﻣﺎ ﻗﻮﻟﻪِ ﴿:ﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮ ﺣﻤ ﻦ ِﺑ
ﲨﻠﺔ ﺷﺮﻃﻴﺔ ﺍﺳﺘﺌﻨﺎﻓﻴﺔ ،ﺳﻴﻘﺖ ﻟﺘﻌﻠﻴﻞ ﺍﻟﻨﻔﻲ ﺍﳌﺬﻛﻮﺭ .ﻭﺟﻌﻠﻬﺎ ﺻﻔﺔ ﻟـ﴿ ﺁِﻟ ﻬ ﹰﺔ ﴾ -ﻛﻤﺎ
ﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ -ﺭﲟﺎ ﻳﻮﻫﻢ ﺃﻥ ﻫﻨﺎﻙ ﺁﳍﺔ ﻟﻴﺴﺖ ﻛﺬﻟﻚ.
ﺿﺮﺍ ﴾ ،ﻓﺄﺩﺧـﻞ ﻀ ﺮ ﴾ ،ﻭﱂ ﻳﻘﻞ ﴿:ﺇ ﹾﻥ ﻳﺮ ِﺩ ﺍﻟ ﺮﺣﻤ ﻦ ﰊ ﻭﻗﺎﻝِ ﴿:ﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮﺣﻤ ﻦ ِﺑ
ﺍﻟﺒﺎﺀ ﻋﻠﻰ ﺍﻟﻀﺮ ،ﻭﻗﺪﻡ ﺍﳌﻔﻌﻮﻝ ؛ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺑﻴﺎﻥ ﻛﻮﻧﻪ ﲢﺖ ﺗﺼﺮﻑ ﺍﻟﺮﲪﻦ ،ﻳﻘﻠﺒﻪ
ﻛﻴﻒ ﻳﺸﺎﺀ ،ﰲ ﺍﻟﺒﺆﺱ ،ﻭﺍﻟﺮﺧﺎﺀ ،ﻭﻟﻴﺲ ﺍﻟﻀ ﺮ ﲟﻘﺼﻮﺩ ﺑﻴﺎﻧﻪ .ﻛﻴﻒ ،ﻭﺍﻟﻘﺎﺋـﻞ ﻣـﺆﻣﻦ
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ﻳﺮﺟﻮ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻨﻌﻤﺔ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﲝﻜﻢ ﻭﻋﺪ ﺍﷲ ﺗﻌﺎﱃ ؟ ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﻗﻮﻟﻪ ﻣﻦ ﻗﺒﻞ﴿:
ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ﺮﻧِﻲ ﴾ ،ﺣﻴﺚ ﺟﻌﻞ ﻧﻔﺴﻪ ﻣﻔﻌﻮﻝ ﺍﻟﻔﻄﺮﺓ ؛ ﻓﻜﺬﻟﻚ ﺟﻌﻠﻬﺎ ﻣﻔﻌـﻮﻝ ﺍﻹﺭﺍﺩﺓ.
ﻭﻗﺮﻯﺀ ﴿:ﺇ ﹾﻥ ﻳﺮﺩﻥ ﴾ ،ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ،ﻋﻠﻰ ﻣﻌﲎ :ﺇﻥ ﻳﻮﺭﺩﱐ ﺿﺮﺍ .ﺃﻱ :ﳚﻌﻠـﲏ ﻣـﻮﺭﺩﺍ
ﻟﻠﻀ ﺮ.
ﻀ ﺮ ﴾)ﺍﻟﺰﻣﺮ ،(٣٨ :ﻭﻗﺎﻝ ﻫﻨﺎِ ﴿:ﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟـ ﺮﺣﻤ ﻦ
ﻭﻗﺎﻝ ﰲ ﺍﻟﺰﻣﺮِ ﴿:ﺇ ﹾﻥ ﹶﺃﺭﺍ ﺩِﻧ ﻲ ﺍﻟﱠﻠ ﻪ ِﺑ
ﻀ ﺮ ﴾ ،ﻓﻤﺎ ﺍﳊﻜﻤﺔ ﰲ ﺍﺧﺘﻴﺎﺭ ﺻﻴﻐﺔ ﺍﳌﺎﺿﻲ ،ﻭﺫﻛﺮ ﺍﳌﺮﻳﺪ ﺑﺎﺳﻢ ﺍﷲ ﻫﻨﺎﻙ ،ﻭﺍﺧﺘﻴـﺎﺭ ِﺑ
ﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ،ﻭﺫﻛﺮ ﺍﳌﺮﻳﺪ ﺑﺎﺳﻢ ﺍﻟﺮﲪﻦ ﻫﻨﺎ ؟ ﻭﳚﺎﺏ ﻋﻦ ﺍﻷﻭﻝ ﺑﺄﻥ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺸﺮﻃﻲ
ﰲ ﺍﳉﻤﻞ ﺍﻟﺸﺮﻃﻴﺔ ﻧﻮﻋﺎﻥ :ﺧﱪﻱ ،ﻭﻭﻋﺪﻱ.
ﻀ ﻤﻨﺎ ﺟﻮﺍﺑﺎ ﻟﺴﺆﺍﻝ ﺳﺎﺋﻞ :ﻫﻞ ﻭﻗﻊ ﻛﺬﺍ ؟ ﺃﻭ ﻳﻜـﻮﻥ ﺭﺩﺍ ﺃﻣﺎ ﺍﳋﱪﻱ ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣ
ﻟﻘﻮﻝ ﻗﺎﺋﻞ :ﻗﺪ ﻭﻗﻊ ﻛﺬﺍ .ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺍﳌﻀﻲ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ ،ﻭﻻ ﻳﺼﺢ ﻓﻴـﻪ ﺍﻻﺳـﺘﻘﺒﺎﻝ
ﻀ ﺮ ﻫـ ﹾﻞ
ﲝﺎﻝ ؛ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﹸﻗ ﹾﻞ ﹶﺃﹶﻓ ﺮﹶﺃﻳﺘ ﻢ ﻣﺎ ﺗ ﺪﻋﻮ ﹶﻥ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﹶﺃﺭﺍ ﺩِﻧ ﻲ ﺍﻟﱠﻠ ﻪ ِﺑ
ﺕ ﺭ ﺣ ﻤِﺘ ِﻪ ﴾)ﺍﻟﺰﻣﺮ.(٣٨ : ﺴﻜﹶﺎ ﺿ ﺮ ِﻩ ﹶﺃ ﻭ ﹶﺃﺭﺍ ﺩﻧِﻲ ِﺑ ﺮ ﺣ ﻤ ٍﺔ ﻫ ﹾﻞ ﻫ ﻦ ﻣ ﻤ ِ
ﺕ ﻫ ﻦ ﻛﹶﺎ ِﺷﻔﹶﺎ
ﻭﺃﻣﺎ ﺍﻟﻮﻋﺪﻱ ﻓﺎﻟﻐﺮﺽ ﻣﻨﻪ ﻫﻮ ﺍﻟﺘﻌﻠﻴﻖ ﺍﶈﺾ ﺍﺮﺩ ﻣﻦ ﺃﻱ ﻣﻌﲎ ﺁﺧﺮ .ﻭﻫـﺬﺍ ﻳﻘﺘﻀـﻲ
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﻟﹼﺬﻱ ﹶﻓ ﹶﻄﺮﱐ ﻭِﺇﹶﻟﻴ ِﻪ
ﺍﻻﺳﺘﻘﺒﺎﻝ ،ﻭﻻ ﻳﺼﻠﺢ ﻓﻴﻪ ﺍﳌﻀﻲ ؛ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻭﻣﺎ ﹶ
ﻀ ﺮ ﻻ ﺗ ﻐ ِﻦ ﻋﻨﻲ ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ
ﺨ ﹸﺬ ِﻣﻦ ﺩﻭِﻧ ِﻪ ﺁِﻟ ﻬ ﹰﺔ ِﺇ ﹾﻥ ﻳ ِﺮ ﺩ ِﻥ ﺍﻟ ﺮﺣﻤ ﻦ ِﺑ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ * ﹶﺃﹶﺃﺗ ِ
ﻳﻨ ِﻘﺬﹸﻭ ِﻥ ﴾) ﻳﺲ.(٢٣ -٢٢ :
ﻭﳚﺎﺏ ﻋﻦ ﺍﻟﺜﺎﱐ ﺑﺄﻥ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﴿ ﺍﻟﱠﻠ ِﻪ ﴾ ،ﻭﻟﻔﻆ ﺍﻟﺮﲪﺔ ﴿ ﺍﻟ ﺮﺣﻤ ﻦ ﴾ ﳘﺎ ﺍﻻﲰـﺎﻥ
ﺍﳌﺨﺘﺼﺎﻥ ﺑﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺑﲔ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ؛ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟـﻚ ﺟـﻞ ﻭﻋـﻼ
ﺴﻨﻰ ﴾)ﺍﻹﺳﺮﺍﺀ: ﺤﺑﻘﻮﻟﻪ ﴿:ﹸﻗ ِﻞ ﺍ ﺩﻋﻮﺍ ﺍﻟﱠﻠ ﻪ ﹶﺃ ِﻭ ﺍ ﺩﻋﻮﺍ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﹶﺃﻳﺎ ﻣﺎ ﺗ ﺪﻋﻮﺍ ﹶﻓﹶﻠ ﻪ ﺍﹾﻟﹶﺄ ﺳﻤﺎ ُﺀ ﺍﹾﻟ
،(١١٠ﻭﺍﻷﻭﻝ ﻫﻮ ﺍﲰﻪ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﻫﻴﺒﺘﻪ ﻭﻋﻈﻤﺘﻪ .ﻭﺍﻟﺜﺎﱐ ﻫﻮ ﺻﻔﺘﻪ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ
ﺭﺃﻓﺘﻪ ﻭﺭﲪﺘﻪ.
ﺲ ﺍﻟﻠﱠـ ﻪ
ﻓﻠﻤﺎ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻧﻔﺴﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟ ﺰﻣﺮ ﺑﺄﻧﻪ ﻋﺰﻳﺰ ﺫﻭ ﺍﻧﺘﻘﺎﻡ ﺑﻘﻮﻟﻪ ﴿:ﹶﺃﹶﻟﻴ
ِﺑ ﻌﺰِﻳ ٍﺰ ﺫِﻱ ﺍﻧِﺘﻘﹶﺎ ٍﻡ ﴾)ﺍﻟﺰﻣﺮ ،(٣٧ :ﰒ ﺫﻛﺮ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ﺑﻘﻮﻟﻪ ﴿:ﻭﹶﻟِﺌ ﻦ ﺳﹶﺄﹾﻟﺘ ﻬ ﻢ ﻣ ﻦ
ﺽ ﹶﻟﻴﻘﹸﻮﹸﻟ ﻦ ﺍﻟﱠﻠ ﻪ ﹸﻗ ﹾﻞ ﹶﺃﹶﻓ ﺮﹶﺃﻳﺘ ﻢ ﻣﺎ ﺗ ﺪﻋﻮ ﹶﻥ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﹶﺃﺭﺍ ﺩِﻧ ﻲ ﺍﻟﻠﱠـ ﻪ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ
ﺴﻤﺎﻭﺍ ِ
ﺧﹶﻠ ﻖ ﺍﻟ
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ﺕ ﺭ ﺣ ﻤﺘِـ ِﻪ ﴾)ﺍﻟﺰﻣـﺮ:
ﺴﻜﹶﺎ
ﺿ ﺮ ِﻩ ﹶﺃ ﻭ ﹶﺃﺭﺍ ﺩﻧِﻲ ِﺑ ﺮ ﺣ ﻤ ٍﺔ ﻫ ﹾﻞ ﻫ ﻦ ﻣ ﻤ ِ
ﺕ
ﻀ ﺮ ﻫ ﹾﻞ ﻫ ﻦ ﻛﹶﺎ ِﺷﻔﹶﺎ
ِﺑ
،(٣٨ﻧﺎﺳﺐ ﺫﻟﻚ ﺫﻛﺮ ﺍﻻﺳﻢ ﺍﳌﻨﱮﺀ ﻋﻦ ﺍﻟﻌﻈﻤﺔ ؛ ﻭﻫﻮ﴿ ﺍﻟﱠﻠ ِﻪ ﴾ ﺟﻞ ﻭﻋﻼ.
ﻭﳌﺎ ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺻﺎﺣﺐ ﻳﺎﺳﲔ ﺑﺄﻧﻪ ﺃﻇﻬﺮ ﰲ ﺩﻋﻮﺗﻪ ﻟﻘﻮﻣﻪ ﺇﱃ ﻋﺒـﺎﺩﺓ ﺍﷲ ﺗﻠﻄﻔـﻪ
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﻟﹼﺬﻱ ﹶﻓ ﹶﻄﺮﱐ ﻭِﺇﹶﻟﻴ ِﻪ ﺗ ﺮ ﺟﻌـﻮ ﹶﻥ
ﻢ ،ﻭﻣﺪﺍﺭﺍﺗﻪ ﳍﻢ ،ﻭﺇﺷﻔﺎﻗﻪ ﻋﻠﻴﻬﻢ ﺑﻘﻮﻟﻪ ﴿:ﻭﻣﺎ ﹶ
﴾)ﻳﺲ ،(٢٢ :ﻧﺎﺳﺐ ﺫﻟﻚ ﺫﻛﺮ ﺍﻻﺳﻢ ﺍﳌﻨﱮﺀ ﻋﻦ ﺍﻟﺮﲪﺔ ؛ ﻭﻫﻮ﴿ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﴾ ﺍﳌﺘﺼﻒ
ﺑﺎﻟﺮﲪﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻤﺎﻡ ﻭﺍﻟﻜﻤﺎﻝ .ﻭﻛﻴﻒ ﻻ ﻳﺬﻛﺮ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﳉﻠﻴﻞ،ﻭﻗﺪ ﺳﺒﻘﻪ ﺍﻟﻜﻔﺮﺓ
ﺇﱃ ﺫﻛﺮﻩ ﻋﻨﺪﻣﺎ ﻗﺎﻟﻮﺍ ﴿:ﻭﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟ ﺮﺣﻤ ﻦ ِﻣ ﻦ ﺷ ﻰ ٍﺀ ﴾ ؟ ﻓﻬﻮ ﺃﻭﱃ ﺑﺬﻛﺮﻩ ﻣﻨﻬﻢ !
ﰒ ﻗﺎﻝ ﴿:ﻻ ﺗ ﻐ ِﻦ ﻋﻨﻲ ﺷﻔﺎ ﻋﺘ ﻬ ﻢ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻨ ِﻘﺬﹸﻭ ِﻥ ﴾ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺍﻟﻌﻘـﻼﺀ،
ﻀ ﺮ ﻋﻦ ﺷـﺨﺺ ﻓﺬﻛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﺃﻭﻻﹰ ،ﰒ ﺫﻛﺮ ﺍﻹﻧﻘﺎﺫ ﺛﺎﻧﻴﺎ ؛ ﻭﺫﻟﻚ ﻷﻥ ﻣﻦ ﻳﺮﻳﺪ ﺩﻓﻊ ﺍﻟ
ﺃﺿﺮ ﺑﻪ ﺷﺨﺺ ﺁﺧﺮ ،ﻳﺪﻓﻊ ﺑﺎﻟﻮﺟﻪ ﺍﻷﺣﺴﻦ ،ﻓﻴﺸﻔﻊ ﺃﻭ ﹰﻻ .ﻓﺈﻥ ﱂ ﻳﻘﺒﻞ ،ﳉﺄ ﺇﱃ ﺇﻧﻘـﺎﺫﻩ
ﲟﺎ ﺃﻭﰐ ﻣﻦ ﻗﻮﺓ .ﻭﻫﺬﻩ ﺍﻵﳍﺔ ﻻ ﺗﻨﻔﻊ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻨﻔﻊ ﻋﻨﺪ ﺍﻟﺮﲪﻦ ،ﻭﻟﻴﺴﺖ ﻟﺪﻳﻬﺎ ﺍﻟﻘﺪﺭﺓ
ﻕ ﻣـﻦﻋﻠﻰ ﺍﻹﻧﻘﺎﺫ ﻣﻦ ﺫﻟﻚ ﺍﻟﻀﺮ ﺑﺎﻟﻨﺼﺮﺓ ﻭﺍﳌﻈﺎﻫﺮﺓ ،ﺇﻥ ﺃﺧﻔﻘﺖ ﰲ ﺷﻔﺎﻋﺘﻬﺎ .ﻭﻫﻮ ﺗ ﺮ
ﺍﻷﺩﱏ ﺇﱃ ﺍﻷﻋﻠﻰ ،ﺑﺪﺃ ﺃﻭ ﹰﻻ :ﺑﻨﻔﻲ ﺍﳉﺎﻩ ،ﻭﺫﻛﺮ ﺛﺎﻧﻴﺎ :ﺍﻧﺘﻔﺎﺀ ﺍﻟﻘﺪﺭﺓ ،ﻭﻋﺒﺮ ﻋﻨﻪ ﺑﺎﻧﺘﻤـﺎﺀ
ﺍﻹﻧﻘﺎﺫ ؛ ﻷﻧﻪ ﻧﺘﻴﺠﺘﻪ .ﻭﻧﻔﻰ ﺫﻟﻚ ﺑـ﴿ ﻻ ﴾ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻧﻔﻲ ﻣﺎ ﺑﻌﺪﻫﺎ ﻧﻔﻴﺎ ﺷـﺎﻣﻼﹰ ،ﻻ
ﺃﻣﻞ ﻣﻌﻪ ﺃﺑﺪﺍ ﰲ ﺣﺼﻮﻝ ﻣﺎ ﺫﻛﺮ .ﻭﺇﳕﺎ ﺫﻛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻹﻧﻘﺎﺫ ؛ ﻷﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨـﺬﻭﻥ
ﺍﻵﳍﺔ ﺷﻔﻌﺎﺀ ﻭﻭﺳﺎﺋﻂ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ؛ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﻭﻳ ﻌﺒﺪﻭ ﹶﻥ ﻣِﻦ ﺩﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﻣﺎ ﹶﻻ
ﻀ ﺮ ﻫ ﻢ ﻭﻻﹶ ﻳﻨ ﹶﻔ ﻌ ﻬ ﻢ ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻫـﺆﻻﺀ ﺷ ﹶﻔﻌﺎ ﺅﻧﺎ ﻋِﻨ ﺪ ﺍﻟﹼﻠ ِﻪ ﹸﻗ ﹾﻞ ﹶﺃﺗﻨﺒﺌﹸﻮ ﹶﻥ ﺍﻟﹼﻠ ﻪ ِﺑ ﻤﺎ ﹶﻻ ﻳ ﻌﹶﻠ ﻢ ﻓِﻲ
ﻳ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﴾)ﻳﻮﻧﺲ.(١٨ : ﺽ ﺳﺒﺤﺎﻧ ﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻋﻤﺎ ﻳ
ﺕ ﻭ ﹶﻻ ﻓِﻲ ﺍ َﻷ ﺭ ِ ﺴﻤﺎﻭﺍ ِ ﺍﻟ
ﻭﻗﺪ ﺛﺒﺖ ﺬﻩ ﺍﻵﻳﺎﺕ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﺒﻮﺩ ﻣﻦ ﻛﻞ ﻭﺟﻪ :ﻓﺎﻟﺒﻨﻈﺮ ﺇﱃ ﺟﺎﻧﺒﻪ ﺳﺒﺤﺎﻧﻪ ﻓﻬﻮ
ﺴ ﻦ .ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺇﺣﺴـﺎﻧﻪ ﺤِﺴﻦ ،ﺃﻡ ﱂ ﻳ
ﺏ ﻣﺎﻟﻚ ،ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ؛ ﺳﻮﺍﺀ ﺃ ﺣ
ﻓﺎﻃﺮ ،ﻭﺭ
ﻓﻬﻮ ﺭﲪﻦ .ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻓﻬﻮ ﻳﺪﻓﻊ ﺍﻟﻀﺮ .ﻭﺛﺒﺖ ﺑﺬﻟﻚ ﺃﻥ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ
ﻻ ﻳﺼﻠﺢ ﺃﻥ ﻳﻌﺒﺪ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ؛ ﻷﻥ ﺃﺩﱏ ﻣﺮﺍﺗﺐ ﺍﳌﻌﺒﻮﺩ ﺃﻥ ﻳ ﻌ ﺪ ﻟﻴﻮﻡ ﻛﺮﻳﻬﺔ ﻳﺮﺟﻰ
ﺿ ﺮ ﺑﺎﻟﻌﺎﺑﺪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ .ﻭﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺴﺖ ﻟﺪﻳﻪ ﺍﻟﻘـﺪﺭﺓ ﻣﻨﻪ ﻓﻴﻪ ﺩﻓﻊ ﻣﺎ ﻳﻘﻊ ﻣﻦ
ﻋﻠﻰ ﺩﻓﻊ ﺷﻲﺀ ﺇﻻ ﺑﺈﺫﻧﻪ ﻭﺇﺭﺍﺩﺗﻪ ؛ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿:ﻣﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ﻳﺸـ ﹶﻔ ﻊ ِﻋﻨـ ﺪ ﻩ ِﺇ ﱠﻻ
١٤٩
ِﺑِﺈ ﹾﺫِﻧ ِﻪ ﴾)ﺍﻟﺒﻘﺮﺓ .(٢٥٥ :ﻓﻤﻦ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺁﳍﺔ ﻫﺬﺍ ﺷﺄﺎ ،ﻳﻜﻮﻥ ﰲ ﺿﻼﻝ ﻇـﺎﻫﺮ
ﺑﻴﻦ ،ﻻ ﳜﻔﻲ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺫﻭﻱ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﺒﺼﺎﺋﺮ .ﻭﻫﺬﺍ ﻣﺎ ﺃﺭﺍﺩﻩ ﺑﻘﻮﻟﻪِ ﴿:ﺇﻧﻲ ِﺇﺫﹰﺍ ﹶﻟﻔِﻲ
ﲔ ﴾.
ﺿﻼ ٍﻝ ﻣﺒ ٍ
ﻭﺑﻌﺪ ﺃﻥ ﲢﺪﺙ ﺑﻠﺴﺎﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﻌﺎﺭﻓﺔ ﺍﻟﻮﺍﺿﺤﺔ ،ﺃﻋﻠﻦ ﻗﺮﺍﺭﻩ ﺑﺎﻹﳝﺎﻥ ﰲ ﻭﺟـﻪ
ﻗﻮﻣﻪ ﺍﳌﻜﺬﺑﲔ ﺍﳌﻬﺪﺩﻳﻦ ﺍﳌﺘﻮﻋﺪﻳﻦ ،ﻏ ﲑ ﻣﺒﺎﻝٍ ﺑﺎﻟﻌﻮﺍﻗﺐ ؛ ﻷﻥ ﺻﻮﺕ ﺍﻟﻔﻄﺮﺓ ﰲ ﻗﻠﺒﻪ ﻛﺎﻥ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎﺳـ ﻤﻌﻮ ِﻥ
ﺃﻗﻮﻯ ﻣﻦ ﻛﻞ ﺪﻳﺪ ،ﻭﻣﻦ ﻛﻞ ﺗﻜﺬﻳﺐ ؛ ﻭﺫﻟﻚ ﻗﻮﻟﻪِ ﴿:ﺇﻧﻲ ﺁ ﻣﻨ
﴾ .ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﲨﻠﺘﲔ :ﺍﻷﻭﱃ ﺧﱪﻳﺔ ﻟﻔﻈﹰﺎ ﻭﻣﻌﲎ .ﻭﺍﻟﺜﺎﻧﻴﺔ ﺇﻧﺸﺎﺋﻴﺔ ﻣﻌﻄﻮﻓـﺔ ﻋﻠـﻰ
ﺍﻷﻭﱃ.
ﻭﻗﻴﻞ ﰲ ﺗﺄﻛﻴﺪ ﺍﻷﻭﱃ :ﺇﻢ ﱂ ﻳﻌﻠﻤﻮﺍ ﻣﻦ ﻛﻼﻣﻪ ﺃﻧﻪ ﺁﻣﻦ ؛ ﺑﻞ ﺗﺮﺩﺩﻭﺍ ﰲ ﺫﻟﻚ ،ﳌﺎ ﲰﻌﻮﺍ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﴾ ﺍﻟـﺬﻱ ﻣﻨﻪ ﻣﺎ ﲰﻌﻮﺍ .ﻗﺎﻝ ﻛﻌﺐ ﻭﻭﻫﺐ :ﺇﳕﺎ ﻗﺎﻝ ﺫﻟﻚ ﻟﻘﻮﻣﻪِ ﴿::ﺇﻧﻲ ﺁ ﻣﻨ
ﺴﹶﺌﹸﻠ ﹸﻜ ﻢ ﹶﺃﺟﺮﹰﺍ
ﲔ ﺍﺗِﺒﻌﻮﺍ ﻣ ﻦ ﻻ ﻳ
ﻛﻔﺮﰎ ﺑﻪ .ﻭﻗﻴﻞ :ﺇﻧﻪ ﳌﺎ ﻗﺎﻝ ﻟﻘﻮﻣﻪ ﴿:ﻳﺎ ﹶﻗ ﻮ ِﻡ ﺍﺗِﺒﻌﻮﺍ ﺍﹾﻟ ﻤ ﺮﺳﻠ
﴾ ،ﺭﻓﻌﻮﻩ ﺇﱃ ﺍﳌﻠﻚ ،ﻭﻗﺎﻟﻮﺍ :ﻗﺪ ﺗﺒﻌﺖ ﻋﺪﻭﻧﺎ ،ﻓ ﹶﻄﻮﻝ ﺍﻟﻜﻼﻡ ﻣﻌﻬﻢ ؛ ﻟﻴﺸﻐﻠﻬﻢ ﺑـﺬﻟﻚ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ ﴾ ،ﻓﻮﺛﺒﻮﺍ ﻋﻠﻴﻪ ،ﻓﻘﺘﻠﻮﻩ.
ﻋﻦ ﻗﺘﻞ ﺍﻟﺮﺳﻞ ﺇﱃ ﺃﻥ ﻗﺎﻝِ ﴿ :ﺇﻧﻲ ﺁ ﻣﻨ
ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ :ﺧﺎﻃﺐ ﺎ ﻗﻮﻣﻪ ،ﻋﻠﻰ ﺟﻬﺔ ﺍﳌﺒﺎﻟﻐﺔ ﻭﺍﻟﺘﻨﺒﻴﻪ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴـﻌﻮﺩ:
ﺧﺎﻃﺐ ﺎ ﺍﻟﺮﺳﻞ ،ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻢ ﻭﺍﻻﺳﺘﺤﻔﺎﻅ ﻟﻸﻣﺮ ﻋﻨﺪﻫﻢ .ﻓﻌﻠـﻰ ﻫـﺬﺍ
ﻳﻜﻮﻥ ﻣﻌﲎ ﴿ ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ ﴾ :ﻓﺎﺷﻬﺪﻭﺍ .ﺃﻱ :ﻛﻮﻧﻮﺍ ﺷﻬﻮﺩﻱ ﺑﺎﻹﳝﺎﻥ .ﻭﺍﻟﺼﻮﺍﺏ ﻫـﻮ
ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ..ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ !
ﺖ ِﺑ ﺮﺑﻲ ﴾ ؛ ﻛﻤـﺎ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﴾ ،ﻭﱂ ﻳﻘﻞِ ﴿:ﺇﻧﻲ ﺁ ﻣﻨ
ﻭﻗﺪ ﻳﻘﺎﻝ :ﱂ ﻗﺎﻝ ﻫﻨﺎِ ﴿:ﺇﻧﻲ ﺁ ﻣﻨ
ﱄ ﻻ ﹶﺃ ﻋﺒ ﺪ ﺍﻟﹼﺬﻱ ﹶﻓﻄﹶﺮﱐ ﴾ ؟ ﻭﳚﺎﺏ ﻋﻦ ﺫﻟﻚ ﺑﺄﻧﻪ ﳌﺎ ﻗﺎﻝ ﻫﻨـﺎ﴿: ﻗﺎﻝ ﻣﻦ ﻗﺒﻞ ﴿:ﻭﻣﺎ ﹶ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﴾ ،ﹸﻓﻬِﻢ ﻣﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﳍﻢ :ﺭﰊ ﻭﺭﺑﻜﻢ ﻭﺍﺣﺪ ،ﻭﻫـﻮ ﺍﻟـﺬﻱ ﻓﻄـﺮﱐ ِﺇﻧﻲ ﺁ ﻣﻨ
ﻭﻓﻄﺮﻛﻢ .ﻭﰲ ﺫﻟﻚ ﲢﻘﻴﻖ ﻟﻠﺤﻖ ،ﻭﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺑﻄﻼﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻵﳍﺔ ﺃﺭﺑﺎﺑﺎ ﻣـﻦ
ﺖ ِﺑ ﺮﺑﻲ ﴾ ،ﻟﻜﺎﻥ ﺟﻮﺍﺏ ﻗﻮﻣﻪ ﻋﻠﻴﻪ :ﻭﳓﻦ
ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺃﻳﻀﺎ ﻟﻮ ﺃﻧﻪ ﻗﺎﻝ ﴿:ﺇِﻧﻲ ﺁ ﻣﻨ
ﺕ ِﻟﹶﺄ ﻋ ِﺪ ﹶﻝ ﺑﻴـﻨ ﹸﻜ ﻢ ﺍﻟﻠﱠـ ﻪ ﺭﺑﻨـﺎ
ﺁﻣﻨﺎ ﺑﺮﺑﻨﺎ .ﻭﻣﺜﻞ ﻫﺬﺍ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﴿:ﻭﹸﺃ ِﻣ ﺮ
١٥٠
ﺠ ﻤ ﻊ ﺑﻴﻨﻨﺎ ﻭِﺇﹶﻟﻴ ِﻪ ﺍﹾﻟ ﻤﺼِـ ﲑ
ﺠ ﹶﺔ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﻳ
ﻭ ﺭﺑ ﹸﻜ ﻢ ﹶﻟﻨﺎ ﹶﺃ ﻋﻤﺎﹸﻟﻨﺎ ﻭﹶﻟ ﹸﻜ ﻢ ﹶﺃ ﻋﻤﺎﻟﹸ ﹸﻜ ﻢ ﻟﹶﺎ ﺣ
﴾)ﺍﻟﺸﻮﺭﻯ.(١٥ :
ﻭﰲ ﻗﻮﻟﻪ ﴿:ﻓﹶﺎ ﺳ ﻤﻌﻮﻥ ﴾ -ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ -ﻓﻮﺍﺋﺪ:
ﺃﺣﺪﻫﺎ :ﺃﻧﻪ ﻛﻼ ﻡ ﻣﺘ ﺮ ﻭ ﻣﺘﻔﻜﱢﺮ .ﻓﺈﻥ ﺍﳌﺘﻜﻠﻢ ،ﺇﺫﺍ ﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻥ ﻟﻜﻼﻣﻪ ﲨﺎﻋﺔ ﺳـﺎﻣﻌﲔ،
ﻳﺘﻔﻜﱠﺮ.
ﻭﺛﺎﻧﻴﻬﺎ :ﺃﻧﻪ ﻳﻨﺒﻪ ﺍﻟﻘﻮﻡ ،ﻭﻳﻘﻮﻝ :ﺇﱐ ﺃﺧﱪﺗﻜﻢ ﲟﺎ ﻓﻌﻠﺖ ،ﺣﱴ ﻻ ﺗﻘﻮﻟﻮﺍِ :ﻟ ﻢ ﺃﺧﻔﻴﺖ ﻋﻨﺎ
ﺃﻣﺮﻙ ؟ ﻭﻟﻮ ﺃﻇﻬﺮﺗﻪ ،ﻻﺗﺒﻌﻨﺎﻙ.
ﻭﺛﺎﻟﺜﻬﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ :ﺍﻟﺴﻤﺎﻉ ﺍﻟﺬﻱ ﲟﻌﲎ ﺍﻟ ﹶﻘﺒﻮﻝ .ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﻧﺼـﺤﺘﻪ ،ﻓﺴـﻤﻊ
ﻗﻮﱄ .ﺃﻱ :ﻗﺒﻠﻪ.
ﻭﻗﺮﺃ ﺍﳉﻤﻬﻮﺭ ﴿:ﻓﹶﺎ ﺳ ﻤﻌﻮ ِﻥ ﴾ ،ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ،ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻴﺎﺀ .ﻭﺭﻭﻯ ﺃﺑـﻮ ﺑﻜـﺮ ﻋـﻦ
ﻋﺎﺻﻢ ﴿:ﻓﹶﺎ ﺳ ﻤﻌﻮ ﹶﻥ ﴾ ،ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ .ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ :ﻫﺬﺍ ﺧﻄﺄ ،ﻻ ﳚﻮﺯ؛ ﻷﻧﻪ ﺃﻣﺮ :ﻓﺈﻣﺎ
ﺣﺬﻑ ﺍﻟﻨﻮﻥ ،ﻭﺇﻣﺎ ﻛﺴﺮﻫﺎ ﻋﻠﻰ ﻧﻴﺔ ﺍﻟﻴﺎﺀ .ﻭﺃﺛﺒﺖ ﺍﻟﻴﺎﺀ ﻳﻌﻘﻮﺏ ،ﻓﻘﺮﺃ ﴿:ﻓﹶﺎ ﺳ ﻤﻌﻮﻧِﻲ ﴾.
ﺛﺎﻣﻨﺎ -ﻭﻳﺴﺪﻝ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺴﺘﺎﺭ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺣﻄﺎﻡ ،ﻭﻋﻠﻰ ﺍﻟﻘﻮﻡ ﻭﻣﺎ ﻫﻢ ﻓﻴﻪ
ﻣﻦ ﻛﱪ ﻭﻋﻨﺎﺩ ،ﻭﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﻛﻔﺮ ﻭﺷﺮﻙ ،ﻭﻧﺮﻯ ﺍﳌﻮﺕ ﻧﻘﻠﺔ ﻣﻦ ﻋﺎﱂ ﺍﻟﻔﻨﺎﺀ ﺇﱃ ﻋﺎﱂ
ﺍﻟﺒﻘﺎﺀ ،ﻭﺧﻄﻮﺓ ﳜﻠﺺ ﺎ ﺍﳌﺆﻣﻦ ﻣﻦ ﺿﻴﻖ ﺍﻷﺭﺽ ﺇﱃ ﺳﻌﺔ ﺍﳉﻨﺔ ،ﻭﻣﻦ ﺗﻄﺎﻭﻝ ﺍﻟﺒﺎﻃﻞ ﺇﱃ
ﻃﻤﺄﻧﻴﻨﺔ ﺍﳊﻖ ،ﻭﻣﻦ ﺪﻳﺪ ﺍﻟﺒﻐﻲ ﺇﱃ ﺳﻼﻡ ﺍﻟﻨﻌﻴﻢ ،ﻭﻣﻦ ﻇﻠﻤﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺇﱃ ﻧﻮﺭ ﺍﻟﻴﻘﲔ.
ﻭﻧﺮﻯ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ،ﺍﻟﺬﻱ ﺟﻬﺮ ﺑﻜﻠﻤﺔ ﺍﳊﻖ ،ﻭﻗﺬﻑ ﺎ ﰲ ﻭﺟﻮﻩ ﻗﻮﻣﻪ ﺍﻟﻄﻐﺎﺓ ،ﻧـﺮﺍﻩ ﰲ
ﺍﳉﻨﺔ ﻳﻨﻌﻢ ﲟﺎ ﺍﺩﺧﺮ ﺍﷲ ﻟﻪ ﻓﻴﻬﺎ ﻣﻦ ﻛﺮﺍﻣﺔ ،ﺗﻠﻴﻖ ﲟﻘﺎﻡ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺨﻠﺼـﲔ ﺍﻟﺼـﺎﺑﺮﻳﻦ،
ﻭﻧﺴﻤﻌﻪ ،ﻭﻫﻮ ﻳﺘﻤﲎ ﺃﻥ ﻳﻌﻠﻢ ﻗﻮﻣﻪ ﲟﺎ ﻏﻔﺮ ﻟﻪ ﺭﺑﻪ ،ﻭﺟﻌﻠﻪ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﻜﺮﻣﲔ؛ ﻭﺫﻟـﻚ
ﺖ ﹶﻗﻮﻣﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ * ﺑِﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﱄ ﺭﺑﻲ ﻭ ﺟ ﻌﻠﹶـﲏ
ﳉﻨ ﹶﺔ ﻗﺎ ﹶﻝ ﻳﺎ ﹶﻟﻴ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍ ﹶ
ﲔ﴾ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜﺮﻣ
ﳉﻨ ﹶﺔ ﴾ ﺃﻧﻪ ِﺇ ﹾﺫ ﹲﻥ ﻟﻪ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ ﺣﻘﻴﻘﺔ ،ﺇﻛﺮﺍﻣﺎ ﻟﻪ ﺑﻌﺪ ﻭﻇﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍ ﹶ
ﺃﻥ ﻗﺘﻠﻪ ﻗﻮﻣﻪ ؛ ﻛﺴﺎﺋﺮ ﺍﻟﺸﻬﺪﺍﺀ .ﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﺃﺩﺧﻠﻪ ﺍﷲ ﺍﳉﻨﺔ ،ﻭﻫﻮ ﻓﻴﻬﺎ ﺣـﻲ ﻳـﺮﺯﻕ.
ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ :ﻭﺟﺒﺖ ﻟﻚ ﺍﳉﻨﺔ ،ﻓﻬﻮ ﺧﱪ ﺑﺄﻧﻪ ﻗﺪ ﺍﺳﺘﺤﻖ ﺩﺧﻮﳍﺎ .ﻭﻻ ﻳﻜﻮﻥ ﺫﻟـﻚ ﺇﻻ
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ﺑﻌﺪ ﺍﻟﺒﻌﺚ .ﻭﱂ ﻳﺄﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﻗﺘﻞ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﳊﺴﻦ :ﳌﺎ ﺃﺭﺍﺩ ﻗﻮﻣﻪ ﻗﺘﻠﻪ ،ﺭﻓﻌﻪ ﺍﷲ
ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻓﻬﻮ ﰲ ﺍﳉﻨﺔ ﻻ ﳝﻮﺕ ﺇﻻ ﺑﻔﻨﺎﺀ ﺍﻟﺴﻤﻮﺍﺕ ،ﻭﻫﻼﻙ ﺍﳉﻨﺔ ،ﻓـﺈﺫﺍ ﺃﻋـﺎﺩ ﺍﷲ
ﺍﳉﻨﺔ ،ﺩﺧﻠﻬﺎ .ﻭﲨﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻗﺘﻞ .ﻭﺫﻛﺮ ﺍﺑﻦ ﻋﻄﻴﺔ ﺃﻥ ﺍﻷﺣﺎﺩﻳـﺚ
ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﻮﺍﺗﺮﺕ ﺑﺄﻢ ﻗﺘﻠﻮﻩ .ﻭﻗﻮﻝ ﻗﺘﺎﺩﺓ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ،ﻟﻴﺲ ﻧﺼﺎ ﰲ ﻧﻔﻲ ﺍﻟﻘﺘﻞ.
ﳉﻨ ﹶﺔ ﴾ ؛ ﻷﻥ ﺍﻟﻐﺮﺽ ﻣﻦ
ﳉﻨ ﹶﺔ ﴾ ،ﻭﱂ ﻳﻘﻞ ﴿:ﻗِﻴ ﹶﻞ ﹶﻟ ﻪ ﺍ ﺩ ﺧ ِﻞ ﺍ ﹶ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍ ﹶ
ﺫﻟﻚ ﻫﻮ ﺑﻴﺎﻥ ﺍﳌﻘﻮﻝ ،ﻻ ﺍﳌﻘﻮﻝ ﻟﻪ ،ﻟﻈﻬﻮﺭﻩ ﻭﻟﻠﻤﺒﺎﻟﻐﺔ ﰲ ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺑﻴﺎﻧﻪ .ﻭﰲ ﺫﻟـﻚ
ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺮﺟﻞ ﻗﺪ ﻓﺎﺭﻕ ﺍﻟﺪﻧﻴﺎ .ﻭﻓﻴﻪ -ﺃﻳﻀﺎ -ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﳉﻨﺔ ﳐﻠﻮﻗﺔ.
ﻭﺍﳉﻤﻠﺔ ﺍﺳﺘﺌﻨﺎﻑ ﻟﺒﻴﺎﻥ ﻣﺎ ﻭﻗﻊ ﻟﻪ ﺑﻌﺪ ﻗﻮﻟﻪ ﺫﻟﻚ ،ﻭﻗﻊ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳﺆﺍﻝ ﻧﺸﺄ ﻣﻦ ﺣﻜﺎﻳﺔ
ﺣﺎﻟﻪ ﻭﻣﻘﺎﻟﻪ ؛ ﻛﺄﻧﻪ ﻗﻴﻞ :ﻛﻴﻒ ﻛﺎﻥ ﻟﻘﺎﺀ ﺭﺑﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺘﺼﻠﱡﺐ ﰲ ﺩﻳﻨـﻪ ،ﻭﺍﻟﺘﺴـﺨﻲ
ﺖ
ﳉﻨ ﹶﺔ ﴾ .ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻗﺎ ﹶﻝ ﻳﺎ ﹶﻟﻴ
ﺑﺮﻭﺣﻪ ﻟﻮﺟﻬﻪ ﺗﻌﺎﱃ ؟ ﻓﻘﻴﻞ ﴿:ﻗِﻴ ﹶﻞ ﺍ ﺩ ﺧ ِﻞ ﺍ ﹶ
ﹶﻗﻮﻣﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﴾ ﻫﻮ ﺍﺳﺘﺌﻨﺎﻑ ﺁﺧﺮ ﻟﺒﻴﺎﻥ ﺣﺎﻟﻪ ،ﻭﻗﻊ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳﺆﺍﻝ ﻧﺸﺄ ﻣﻦ ﺣﻜﺎﻳـﺔ
ﺖ ﹶﻗﻮﻣﻲ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ
ﺣﺎﻟﻪ ؛ ﻛﺄﻧﻪ ﻗﻴﻞ :ﻓﻤﺎﺫﺍ ﻗﺎﻝ ﻋﻨﺪ ﻧﻴﻠﻪ ﺗﻠﻚ ﺍﻟﻜﺮﺍﻣﺔ ؟ ﻓﻘﻴﻞ ﴿:ﻗﺎ ﹶﻝ ﻳﺎ ﹶﻟﻴ
ﲔ ﴾.﴾ ﴿:ﺑِﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﱄ ﺭﺑﻲ ﻭ ﺟ ﻌﻠﹶﲏ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜﺮﻣ
ﻭﰱ ﻣﻌﲎ ﲤﻨﻴﻪ ﻗﻮﻻﻥ :ﺣﺪﳘﺎ ﺃﻧﻪ ﲤﲎ ﺃﻥ ﻳﻌﻠﻢ ﻗﻮﻣﻪ ﲝﺎﻟﻪ ؛ ﻟﻴﻌﻠﻤﻮﺍ ﺣﺴﻦ ﻣﺂﻟﻪ ﻭﲪﻴـﺪ
ﻋﺎﻗﺒﺘﻪ ،ﺇﺭﻏﺎﻣﺎ ﳍﻢ .ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﲤﲎ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺑﺬﻟﻚ ؛ ﻟﻴﺆﻣﻨﻮﺍ ﻣﺜﻞ ﺇﳝﺎﻧﻪ ،ﻭﻳﺼـﲑﻭﺍ ﺇﱃ
ﻣﺜﻞ ﺣﺎﻟﻪ ﺍﻟﱵ ﺻﺎﺭ ﺇﻟﻴﻬﺎ.
ﲔ ﴾ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﻮﺟﺐ ﻭﻗﻮﻟﻪ ﴿:ﺑِﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﱄ ﺭﺑﻲ ﻭ ﺟ ﻌﻠﹶﲏ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻜﺮﻣ
ﻱ ﺍﻟﱠـﺬِﻳ ﻦ َﺁ ﻣﻨـﻮﺍ
ﺠ ِﺰ
ﺃﻣﺮﻳﻦ :ﺃﻭﳍﻤﺎ ﺍﻟﻐﻔﺮﺍﻥ .ﻭﺛﺎﻧﻴﻬﻤﺎ :ﺍﻹﻛﺮﺍﻡ ؛ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃِ ﴿:ﻟﻴ
ﻕ ﹶﻛ ِﺮ ﱘ ﴾)ﺳﺒﺄ .(٤ :ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻣـﻦ
ﻚ ﹶﻟ ﻬ ﻢ ﻣ ﻐ ِﻔ ﺮ ﹲﺓ ﻭ ِﺭ ﺯ
ﺕ ﺃﹸﻭﹶﻟِﺌ
ﻭ ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ
ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﳊﲔ ؛ ﻭﻟﺬﻟﻚ ﻭﺟﺒﺖ ﻟﻪ ﺍﳌﻐﻔﺮﺓ ،ﻭﻭﺟﺐ ﻟﻪ ﺍﻹﻛﺮﺍﻡ.
ﻭ﴿ ﻣﺎ ﴾ ﰲ ﻗﻮﻟﻪ ﴿:ﺑِﻤﺎ ﹶﻏ ﹶﻔ ﺮ ﱄ ﺭﺑﻲ ﴾ ﺇﻣﺎ ﻣﻮﺻﻮﻟﺔ ،ﻭﺇﻣﺎ ﻣﺼﺪﺭﻳﺔ .ﻭﻛﻮﺎ ﻣﻮﺻﻮﻟﺔ
ﺃﻧﺴﺐ ﻭﺃﺟﻮﺩ ؛ ﻹﺎﻣﻬﺎ ﻭﻭﻗﻮﻋﻬﺎ ﻋﻠﻰ ﺍﳉﻨﺲ ﺍﻟﻌﺎﻡ ،ﻭﻫﻮ -ﻫﻨﺎ -ﺟﻨﺲ ﺍﻟﺬﻧﻮﺏ .ﻭﻟﻮ
ﺟﻌﻠﺖ ﻣﺼﺪﺭﻳﺔ ،ﳌﺎ ﺩﻟﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ .ﻭﻻ ﳚﻮﺯ ﺗﻔﺴﲑﻫﺎ -ﺇﻥ ﻛﺎﻧـﺖ ﻣﻮﺻـﻮﻟﺔ-
ﺑـ﴿ ﺍﱠﻟﺬِﻱ ﴾ ؛ ﳌﺎ ﻳﺮﺍﺩ ﺑﻪ ﻣﻦ ﺍﻟﺘﻌﻴﲔ ِﻟﻤﺎ ﻳﻌﻘﻞ ،ﻭﺍﻻﺧﺘﺼﺎﺹ ﺑﻪ ﺩﻭﻥ ﻏﲑﻩ ؛ ﻭﻷﻧﻪ ﻻ
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ﻳﻘﻊ ﻋﻠﻰ ﺍﳉﻨﺲ ﺍﻟﻌﺎﻡ ،ﻛﻤﺎ ﺗﻘﻊ ﻋﻠﻴﻪ ﴿ ﻣﺎ ﴾ .ﻭﻫﺬﺍ ﻫﻮ ﺃﺣﺪ ﺃﻭﺟﻪ ﺍﻟﻔﺮﻭﻕ ﺍﻟﺪﻗﻴﻘﺔ ﺑﲔ
ﻣﻌﲎ ﴿ ﻣﺎ ﴾ ﻫﺬﻩ ،ﻭﻣﻌﲎ ﴿ ﺍﱠﻟﺬِﻱ ﴾ ..ﻫﻜﺬﺍ ﻛﺎﻥ ﺟﺰﺍﺀ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ :ﻏﻔـﺮﺍﻥ
ﻣﻦ ﺟﻨﺲ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ،ﻭﺇﻛﺮﺍﻡ ﳚﻌﻞ ﺻﺎﺣﺒﻪ ﻣﺴﺘﻐﻨﻴﺎ ﻋﻦ ﻛﻞ ﺃﺣﺪ ،ﻭﻳـﺪﻓﻊ ﲨﻴـﻊ
ﺣﺎﺟﺎﺗﻪ ﺑﻨﻔﺴﻪ.
ﺗﺎﺳﻌﺎ -ﺃﻣﺎ ﺍﻟﻜﻔﺮﺓ ﺍﻟﻄﻐﺎﺓ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﻥ ﻳﻬﻠﻜﻬﻢ ﺑـﺄﻥ ﻳـﱰﻝ
ﻋﻠﻴﻬﻢ ﺟﻨﺪﺍ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ؛ ﻛﺎﳊﺠﺎﺭﺓ ،ﻭﺍﻟﺮﻳﺢ ،ﻭﻏﲑ ﺫﻟﻚ ؛ ﻛﻤﺎ ﻓﻌﻞ ﺑﻜﻔﺎﺭ ﻣﻜﺔ ﻳـﻮﻡ
ﺑﺪﺭ ﻭﺍﳋﻨﺪﻕ .ﻭﻣﺎ ﻛﺎﻥ ﻟﲑﺳﻞ ﺫﻟﻚ ﻋﻠﻰ ﺍﻷﻣﻢ ﻗﺒﻠﻬﻢ ،ﺇﺫﺍ ﺃﺭﺍﺩ ﺇﻫﻼﻛﻬﻢ ؛ ﺑﻞ ﻳﺒﻌـﺚ
ﻋﻠﻴﻬﻢ ﻋﺬﺍﺑﺎ ﻳﺪﻣﺮﻫﻢ .ﻭﺇﱃ ﺫﻟﻚ ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ:
ﲔ﴾﴿ ﻭﻣﺎ ﹶﺃﻧ ﺰﻟﹾﻨﺎ ﻋﻠﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ِﻣ ﻦ ﺑ ﻌ ِﺪﻩِ ِﻣ ﻦ ﺟﻨ ٍﺪ ِﻣ ﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻭﻣﺎ ﹸﻛﻨﺎ ﻣﻨﺰِﻟ
ﻭﻫﻮ ﺧﻄﺎﺏ ﶈﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻓﻴﻪ ﺗﻮﻋﺪ ﻟﻘﺮﻳﺶ ﺃﻥ ﻳﺼﻴﺒﻬﻢ ﻣﺎ ﺃﺻﺎﺏ ﻗـﻮﻡ
ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳍﻼﻙ ؛ ﺇﺫ ﻫﺬﺍ ﻫﻮ ﺍﳌﺮﻭﻉ ﳍﻢ ﻣﻦ ﻫﺬﺍ ﺍﳌﺜﻞ .ﻓﻨﻔﻰ ﺍﷲ ﻋـﺰ ﻭﺟـﻞ ﺃﻥ
ﻳﻜﻮﻥ ﺃﻧﺰﻝ ﻋﻠﻰ ﻗﻮﻡ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ،ﻣﻦ ﺑﻌﺪ ﻗﺘﻠﻪ ﺟﻨﺪﺍ ﻣﻦ ﺍﻟﺴـﻤﺎﺀ ؛ ﻟـﻴﻬﻠﻜﻬﻢ ،ﻭﷲ ﴿
ﺻ ﺢ ﰲ ﺣﻜﻤﻪ ﺍﷲ ﺟﻞ ﻭﻋـﻼ ﺃﻥ ﺽ ﴾)ﺍﻟﻔﺘﺢ ،٤ :ﻭ .(٧ﻭﻣﺎ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ
ﺴﻤﺎﻭﺍ ِ
ﺟﻨﻮ ﺩ ﺍﻟ
ﻚ ِﺇﻟﱠﺎ ﻫ ﻮ
ﻳﱰﻝ ﰲ ﺇﻫﻼﻛﻬﻢ ﺟﻨﺪﺍ ﻣﻦ ﺟﻨﻮﺩﻩ ﺍﻟﱵ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﻫﻮ ﴿ ﻭﻣﺎ ﻳ ﻌﹶﻠ ﻢ ﺟﻨﻮ ﺩ ﺭﺑ
﴾)ﺍﳌﺪﺛﺮ .(٣١ :ﻓﺎﻷﻣﺮ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻫﻮﻥ ﻣﻦ ﺫﻟﻚ ﺑﻜﺜﲑ ﻭﺃﻳﺴﺮ.
ﻓـ﴿ ﻣﺎ ﴾ ﺍﻷﻭﱃ ﻧﻔ ﻲ ﻹﻧﺰﺍﻝ ﺍﳉﻨﺪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ،ﺃﺭﻳﺪ ﺑﻪ ﺍﻻﺳﺘﻐﺮﺍﻕ
ﻭﺍﻟﺸﻤﻮﻝ ﻟﻜﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﳉﻨﺲ ؛ ﻭﳍﺬﺍ ﺃﺩﺧﻠﺖ ﴿ ِﻣ ﻦ ﴾ ﻋﻠﻰ ﻟﻔﻆ ﴿ ﺟﻨ ٍﺪ ﴾ ﰲ
ﻗﻮﻟﻪِ ﴿:ﻣ ﻦ ﺟﻨ ٍﺪ ﴾ .ﻭ﴿ ﻣﺎ ﴾ ﺍﻟﺜﺎﻧﻴﺔ ﺗﻮﻛﻴ ﺪ ﻟﻸﻭﱃ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳉﺤﺪ ..ﻭﺍﻟﺴﺮ ﰲ ﻫﺬﺍ
ﺍﻟﻨﻔﻲ ﻭﺗﺄﻛﻴﺪﻩ ﻫﻮ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺪﺭ ﻟﻜﻞ ﺷﻲﺀ ﺳﺒﺒﺎ ،ﻭﺃﺟﺮﻯ ﺳﻨﺘﻪ ﰲ ﻫﻼﻙ ﻣﻦ ﺃﻫﻠﻚ ﻣﻦ
ﺍﻷﻣﻢ ﺍﳌﻜﺬﺑﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ ﺩﻭﻥ ﺑﻌﺾ ؛ ﺣﻴﺚ ﺃﻫﻠﻚ ﺑﻌﻀﻬﻢ ﺑﺎﳊﺎﺻﺐ ،ﻭﺑﻌﻀﻬﻢ
ﺑﺎﻟﺼﻴﺤﺔ ،ﻭﺑﻌﻀﻬﻢ ﺑﺎﳋﺴﻒ ،ﻭﺑﻌﻀﻬﻢ ﺑﺎﻹﻏﺮﺍﻕ ،ﻭﺑﻌﻀﻬﻢ ﺑﺎﳌﻄﺮ ؛ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ
ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ:
ﺤ ﹸﺔ ﻭﻣِـﻨﻬﻢ ﺼﻴ
﴿ ﹶﻓ ﹸﻜﹼﻠﹰﺎ ﹶﺃ ﺧ ﹾﺬﻧﺎ ِﺑﺬﹶﻧِﺒ ِﻪ ﹶﻓ ِﻤﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻋﹶﻠﻴ ِﻪ ﺣﺎﺻِﺒﹰﺎ ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﺧ ﹶﺬﺗ ﻪ ﺍﻟ
ﺽ ﻭ ِﻣﻨﻬﻢ ﻣ ﻦ ﹶﺃ ﹾﻏ ﺮ ﹾﻗﻨﺎ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻟﻴ ﹾﻈِﻠ ﻤ ﻬ ﻢ ﻭﹶﻟﻜِﻦ ﻛﹶـﺎﻧﻮﺍ ﺃﹶﻧ ﹸﻔﺴـ ﻬ ﻢﺴ ﹾﻔﻨﺎ ِﺑ ِﻪ ﺍﹾﻟﹶﺄ ﺭ ﻣ ﻦ ﺧ
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ﻒ ﻛﹶـﺎ ﹶﻥ ﻋﺎِﻗﺒـ ﹸﺔ
ﻳ ﹾﻈِﻠﻤﻮ ﹶﻥ ﴾)ﺍﻟﻌﻨﻜﺒﻮﺕ ﴿ - (٤٠ :ﻭﹶﺃ ﻣ ﹶﻄ ﺮﻧﺎ ﻋﹶﻠﻴﻬِﻢ ﻣﻄﹶﺮﹰﺍ ﻓﹶﺎﻧ ﹸﻈ ﺮ ﹶﻛﻴـ
ﲔ ﴾ )ﺍﻷﻋﺮﺍﻑ ﴿ - (٨٤ :ﻭﹶﺃﻣ ﹶﻄ ﺮﻧﺎ ﻋﹶﻠﻴﻬِﻢ ﻣﻄﹶﺮﹰﺍ ﹶﻓﺴﺎﺀ ﻣﻄﹶـ ﺮ ﺍﹾﻟﻤﻨـ ﹶﺬﺭِﻳ ﻦ ﴾ ﺠ ِﺮ ِﻣ
ﺍﹾﻟ ﻤ
)ﺍﻟﺸﻌﺮﺍﺀ ،١٧٣ :ﻭﺍﻟﻨﻤﻞ.(٥٨ :
ﻼ ﴾)ﺍﻷﺣـﺰﺍﺏ: ﺴﻨ ِﺔ ﺍﻟﱠﻠ ِﻪ ﺗﺒﺪِﻳ ﹰ
ﺠ ﺪ ِﻟ
ﻫﺬﻩ ﻫﻲ ﴿ ﺳﻨ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺍﱠﻟﺬِﻳ ﻦ ﺧﹶﻠﻮﺍ ﻣِﻦ ﹶﻗﺒ ﹸﻞ ﻭﻟﹶﻦ ﺗ ِ
ﺖ
ﺠ ﺪ ِﻟﺴـﻨ ِ
ﻼ ﻭﻟﹶﻦ ﺗ ِ
ﺖ ﺍﻟﱠﻠ ِﻪ ﺗﺒﺪِﻳ ﹰ
ﺴﻨ ِ
ﺠ ﺪ ِﻟ
ﲔ ﹶﻓﻠﹶﻦ ﺗِ
ﺖ ﺍﹾﻟﹶﺄ ﻭِﻟ
﴿ ،(٦٢ﹶﻓ ﻬ ﹾﻞ ﻳﻨ ﹸﻈﺮﻭ ﹶﻥ ِﺇﻟﱠﺎ ﺳﻨ
ﻼ ﴾)ﻓﺎﻃﺮ.(٤٣ : ﺤﻮِﻳ ﹰ
ﺍﻟﱠﻠ ِﻪ ﺗ
ﻭﱂ ﳚﻌﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﻧﺰﺍﻝ ﺍﳉﻨﺪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﰲ ﺇﻫﻼﻙ ﺍﳌﻜﺬﺑﲔ ﺇﻻ ﻣﻦ ﺧﺼـﺎﺋﺺ
ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻪ ﻣﻦ ﻗﻮﻣﻪ ،ﺧﻼﻓﹰﺎ ﳍﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻋﺎﺟﻠـﻬﻢ
ﺑﺎﳍﻼﻙ ،ﺇﻥ ﻛﺎﻧﺖ ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ،ﺃﲬﺪﺕ ﺃﻧﻔﺎﺳﻬﻢ ،ﻭﺟﻌﻠﺘﻬﻢ ﺃﺛﺮﺍ ﺑﻌﺪ ﻋﲔ:
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﹶﻓﺈِﺫﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ ﴾
ﺻﻴ
ﺖ ِﺇ ﹼﻻ
﴿ ِﺇ ﹾﻥ ﻛﺎﻧ
ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ :ﺃﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺟﱪﻳﻞ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻓﺄﺧﺬ ﺑﻌﻀـﺎﺩﰐ ﺑـﺎﺏ
ﺑﻠﺪﻫﻢ ،ﰒ ﺻﺎﺡ ﻢ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ ،ﻓﺈﺫﺍ ﻫﻢ ﺻﺮﻋﻰ ﺑﺎﺋﺪﻭﻥ ﻋﻦ ﺁﺧﺮﻫﻢ ،ﱂ ﻳﺒﻖ ﻓـﻴﻬﻢ
ﺭﻭﺡ ﺗﺘﺮﺩﺩ ﰲ ﺟﺴﺪ .ﻭﰲ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﻮﻳﻦ ﺷﺄﻢ ،ﻭﺗﺼﻐﲑ ﻗـﺪﺭﻫﻢ ،ﻭﺇﳝـﺎﺀ ﺇﱃ
ﺗﻔﺨﻴﻢ ﺷﺄﻥ ﺍﻟﺮﺳﻮﻝ.
ﺤ ﹰﺔ ﴾ ،ﻋﻠﻰ ﺍﳋﱪ.
ﺻﻴ
ﺤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﴾ ،ﺑﻨﺼﺐ ﴿
ﺻﻴ
ﺖ ِﺇ ﹼﻻ
ﻭﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭِ ﴿:ﺇ ﹾﻥ ﻛﺎﻧ
ﺃﻱ :ﻣﺎ ﻛﺎﻥ ﻋﺬﺍﻢ ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ .ﻭﻗﺮﺃ ﺃﺑﻮ ﺟﻌﻔﺮ ،ﻭﺷﻴﺒﺔ ،ﻭﻣﻌﺎﺫ ﺑـﻦ ﺍﳊـﺎﺭﺙ
ﺻﻴﺤﺔ ﴾ ،ﻋﻠﻰ ﺃﺎ ﻓﺎﻋﻞ ﻟﻔﻌﻞ ﺍﻟﻜﻮﻥ .ﻭﺍﳌﻌﲎ :ﻣﺎ ﻭﻗﻌﺖ ،ﺃﻭ ﺣﺪﺛﺖ
ﺍﻟﻘﺎﺭﻯﺀ ﺑﺮﻓﻊ ﴿
ﺇﻻ ﺻﻴﺤﺔ ﻭﺍﺣﺪﺓ.
ﻭﺿﻌﻒ ﺃﺑﻮ ﺣﺎﰎ ،ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ،ﺑﺴﺒﺐ ﳊﻮﻕ ﺗـﺎﺀ ﺍﻟﺘﺄﻧﻴـﺚ ؛ ﺇﺫ
ﺍﻷﺻﻞ ﻋﻨﺪﻫﻢ ﺃﻥ ﻻ ﻳﻠﺤﻖ ﴿ ﻛﺎ ﹶﻥ ﴾ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ؛ ﻷﻥ ﺍﻟﻔﻌﻞ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻨﺪﺍ ﺇﱃ ﻣـﺎ
ﺑﻌﺪ ﴿ ِﺇ ﹼﻻ ﴾ ﻣﻦ ﺍﳌﺆﻧﺚ ،ﱂ ﺗﻠﺤﻖ ﺍﻟﻌﻼﻣﺔ ﻟﻠﺘﺄﻧﻴﺚ ،ﻓﻴﻘﺎﻝ :ﻣﺎ ﻗﺎﻡ ﺇﻻ ﻫﻨﺪ .ﻭﻻ ﳚـﻮﺯ:
ﻣﺎ ﻗﺎﻣﺖ ﺇﻻ ﻫﻨﺪ ،ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﺇﻻ ﰲ ﺍﻟﺸﻌﺮ ،ﻭﺟﻮﺯﻩ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻗﻠﺔ .ﻭﻗﺮﺃ
ﺤ ﹰﺔ
ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻷﺳﻮﺩِ ﴿:ﺇ ﹼﻻ ﺯ ﹾﻗﻴ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﴾ ،ﺑﺪ ﹰﻻ ﻣـﻦِ ﴿:ﺇ ﹼﻻ ﺻـﻴ
ﻭﺍ ِﺣ ﺪ ﹰﺓ ﴾ ،ﻣﻦ ﺯﻗﺎ ﺍﻟﺪﻳﻚ ،ﺃﻭ ﺍﻟﻄﺎﺋﺮ ،ﺇﺫﺍ ﺻﺎﺡ.
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ﻭ﴿ ﺇِﺫﺍ ﴾ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﹶﻓﺈِﺫﺍ ﻫ ﻢ ﺧﺎ ِﻣﺪﻭ ﹶﻥ ﴾ ﻫﻲ ﺍﻟﻔﺠﺎﺋﻴﺔ .ﺃﻱ :ﻓﺎﺟﺄﻫﻢ ﺍﳋﻤـﻮﺩ
ﺇﺛﺮ ﺍﻟﺼﻴﺤﺔ ﻣﺒﺎﺷﺮﺓ .ﻭ﴿ ﺧﺎ ِﻣﺪﻭ ﹶﻥ ﴾ :ﺳﺎﻛﻨﻮﻥ ﻣﻮﺗﻰ ،ﻻﻃﺌﻮﻥ ﺑﺎﻷﺭﺽ .ﻛﻨﻰ ﺑﻪ ﻋـﻦ
ﺳﻜﻮﻢ ﺑﻌﺪ ﺣﻴﺎﻢ ﺗﺸﺒﻴﻬﺎ ﺑﺎﻟﺮﻣﺎﺩ ﺍﻟﺬﻱ ﲬﺪﺕ ﻧﺎﺭﻩ ﻭﻃﻔﺌﺖ ﺑﻌﺪ ﺗﻮﻗﱡﺪﻫﺎ ؛ ﻛﻤﺎ ﻗـﺎﻝ
ﻟﺒﻴﺪ:
ﻭﻣﺎ ﺍﳌﺮﺀ ﺇﻻ ﻛﺎﻟﺸﻬﺎﺏ ﻭﺿﻮﺋﻪ ** ﳛﻮﺭ ﺭﻣﺎﺩﺍ ﺑﻌﺪ ﺇﺫ ﻫﻮ ﻃﺎﻟﻊ
ﻭﻳﺴﺪﻝ ﺍﻟﺴﺘﺎﺭ ﻋﻠﻰ ﻣﺸﻬﺪ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﻟﺒﺎﺋﺲ ﺍﳌﻬﲔ ﺍﻟﺬﻟﻴﻞ .ﻭﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﺍﳊﺎﲰﺔ
ﺼ ﺢ ﺃﻥ ﳜﺎﻃﺒـﻬﻢ ﺍﷲ
ﺍﻟﱵ ﳜﺘﺎﺭ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﻼﻟﺔ ﻋﻠﻰ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﺍﳊﻖ ،ﻳ ِ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ:
ﺴﺘ ﻬ ِﺰﺋﹸﻮﻥ ﴾
ﺴ ﺮ ﹰﺓ ﻋﹶﻠﻰ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﻣﺎ ﻳ ﹾﺄﺗِﻴﻬِﻢ ﻣﻦ ﺭﺳﻮ ٍﻝ ِﺇ ﱠﻻ ﻛﹶﺎﻧﻮﺍ ِﺑ ِﻪ ﻳ
﴿ ﻳﺎ ﺣ
ﻭﻫﻮ ﺗﺬﻳﻴﻞ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻗﻊ ﻣﻮﻗﻊ ﺍﻟﺮﺛﺎﺀ ﻟﻸﻗﻮﺍﻡ ﺍﳌﻜﺬﺑﲔ ﻟﻠﺮﺳﻞ ،ﺷﺎﻣﻞ ﻟﻘـﻮﻡ
ﺴﻮﻕ ﺍﳌﺜﻞ ﺍﻟﺴﺎﺑﻖ ،ﻭﺍﻃﺮﺍﺩ ﻫﺬﺍ ﺍﻟﺴﻨﻦ ﺍﻟﻘﺒﻴﺢ ﻓـﻴﻬﻢ .ﻭﻗﻮﻟـﻪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﻘﺼﻮﺩﻳﻦ ﺑ
ﺴ ﺮ ﹰﺓ ﻋﻠﹶﻰ ﺍﻟﹾ ِﻌﺒﺎ ِﺩ ﴾ ﻧﺪﺍﺀ ﻟﻠﺤﺴﺮﺓ ﻋﻠﻴﻬﻢ ؛ ﻛﺄﳕﺎ ﻗﻴﻞ ﳍﺎ :ﺗﻌﺎﹶﻟ ﻲ ﻳﺎ ﺣﺴﺮﺓ !
ﺗﻌﺎﱃ ﴿:ﻳﺎ ﺣ
ﻓﻬﺬﻩ ﻣﻦ ﺃﺣﻮﺍﻟﻚ ﺍﻟﱵ ﺣﻘﱡﻚ ﺃﻥ ﲢﻀﺮﻱ ﻓﻴﻬﺎ ،ﻭﻫﻲ ﺣﺎﻝ ﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﺑﺎﻟﺮﺳﻞ .ﻭﺍﳌﻌﲎ:
ﺃﻢ ﺃﺣﻘﺎﺀ ﺑﺄﻥ ﻳﺘﺤﺴﺮ ﻋﻠﻴﻬﻢ ﺍﳌﺘﺤﺴﺮﻭﻥ ،ﻭﻳﺘﻠﻬﻒ ﻋﻠﻰ ﺣﺎﳍﻢ ﺍﳌﺘﻠﻬﻔﻮﻥ .ﻭﺃﺟﻴـﺰ ﺃﻥ
ﻼ ﻟﻪ .ﻭﺣﻴﻨﺌ ٍﺬ ﻳﻜﻮﻥﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺓ ،ﺗﻌﻈﻴﻤﺎ ﻟﻸﻣﺮ ﻭﻮﻳ ﹰ
ﻛﺎﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ؛ ﻛﺎﻟﻀﺤﻚ ﻭﺍﻟﻨﺴـﻴﺎﻥ ﻭﺍﻟﺴـﺨﺮ ﻭﺍﻟﺘﻌﺠـﺐ
ﺴ ﺮﺗﺎ ﴾ ؛ ﻷﻥ ﺍﳌﻌﲎ ﻋﻠﻴﻬﺎ :ﻳﺎ ﺣﺴﺮﰐ.
ﻭﺍﻟﺘﻤﲏ .ﻭﻳﻌﻀﺪ ﺫﻟﻚ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ ﴿:ﻳﺎ ﺣ
ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﺍﻟﻀﺤﺎﻙ ،ﻭﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ،ﻭﳎﺎﻫﺪ ،ﻭﺃﰊ ﺑﻦ ﻛﻌﺐ ﴿:ﻳﺎ ﺣﺴـ ﺮ ﹶﺓ
ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﴾ ،ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ ﺇﻟﻴﻬﻢ ،ﻻﺧﺘﺼﺎﺻﻬﺎ ﻢ ،ﻣﻦ ﺣﻴﺚ ﺇﺎ ﻣﻮﺟﻬﺔ ﺇﻟﻴﻬﻢ .ﻭﻗﺎﻝ ﺍﺑﻦ
ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ »:ﻳﺎ ﻭﻳﻼ ﺍﻟﻌﺒﺎﺩ « ،ﻭﻫﻮ ﻗﻮﻝ ﺣﺴﻦ ﻣﻊ ﻗﺮﺍﺀﺗﻪ .ﻭﻗﺮﺃ ﺍﻷﻋﺮﺝ ﺑﻦ
ﺴ ﺮ ﻩ ﻋﻠﻰ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﴾ ،ﺑﺎﻟﻮﻗﻒ ﻋﻠﻰ ﺍﳍﺎﺀ ،ﺇﺟﺮﺍﺀ ﻟﻠﻮﺻﻞ ﳎﺮﻯ
ﺟﻨﺪﺏ ،ﻭﺃﺑﻮ ﺍﻟﺰﻧﺎﺩ ﴿:ﻳﺎ ﺣ
ﺍﻟﻮﻗﻒ ؛ ﻭﺫﻟﻚ ﻟﻠﺤﺮﺹ ﻋﻠﻰ ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻟﺘﺤﺴﺮ ،ﻭﺗﻘﺮﻳﺮﻩ ﻟﻠﻨﻔﺲ .ﻭﺍﻟﻨﻄﻖ ﺑﺎﳍﺎﺀ ﰲ ﻣﺜﻞ
ﻫﺬﺍ ﺃﺑﻠﻎ ﰲ ﺍﻟﺘﺸﻔﻴﻖ ﻭﻫﺰ ﺍﻟﻨﻔﺲ ؛ ﻛﻘﻮﳍﻢ :ﹸﺃﻭﻩ ،ﻭﳓﻮﻩ.
١٥٥
ﺴ ﺮ ﹰﺓ ﴾ ﻟﻠﺘﻜﺜﲑ .ﻭﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﰲ ﴿ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﴾
ﻭﺗﻨﻜﲑ ﺍﳊﺴﺮﺓ ﰲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ﴿:ﻳﺎ ﺣ
ﳛﺘﻤﻞ ﻭﺟﻬﲔ :ﺃﺣﺪﳘﺎ :ﻟﻠﻤﻌﻬﻮﺩ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻢ ﺍﻟﺼﻴﺤﺔ ،ﻓﻴﺎ ﺣﺴـﺮﺓ ﻋﻠـﻴﻬﻢ.
ﻭﺛﺎﻧﻴﻬﻤﺎ :ﻟﺘﻌﺮﻳﻒ ﺍﳉﻨﺲ ﺍﳌﺴﺘﻌﻤﻞ ﰲ ﺍﻻﺳﺘﻐﺮﺍﻕ ،ﻭﻫﻮ ﺍﺳﺘﻐﺮﺍﻕ ﺍﺩﻋﺎﺋﻲ ،ﺭﻭ ِﻋ ﻲ ﻓﻴـﻪ
ﺣﺎﻝ ﺍﻷﻏﻠﺐ ﻋﻠﻰ ﺍﻷﻣﻢ ﺍﻟﱵ ﻳﺄﺗﻴﻬﺎ ﺭﺳﻮﻝ ﻟﻌﺪﻡ ﺍﻻﻋﺘﺪﺍﺀ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺑﻘﻠﺔ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ
ﺍﻟﺮﺳﻞ ﻭﻧﺼﺮﻭﻫﻢ ؛ ﻓﻜﺄﻧﻬﻢ ﻛﻠﻬﻢ ﻗﺪ ﻛﺬﺑﻮﺍ.
ﻭﺍﳊﺴﺮﺓ :ﺍﻟﺘﻠﻬﻔﺎﺕ ﺍﻟﱵ ﺗﺘﺮﻙ ﺻﺎﺣﺒﻬﺎ ﺣﺴﲑﺍ .ﺃﻱ :ﺷﺪﻳﺪ ﺍﻟﻨﺪﻡ ﻭﺍﻟﺘﻠﻬﻒ ﻋﻠـﻰ ﻧﻔـﻊ
ﻓﺎﺋﺖ .ﻭﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻫﻨﺎ ﺮﺩ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺧﻄﺮ ﻣﺎ ﺑﻌﺪﻩ ؛ ﻟﻴﺼﻐﻲ ﺇﻟﻴﻪ ﺍﻟﺴﺎﻣﻊ .ﻭﻛﺜﹸـﺮ
ﺩﺧﻮﻟﻪ ﰲ ﺍﳉﻤﻞ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺇﻧﺸﺎﺀ ﻣﻌﲎ ﰲ ﻧﻔﺲ ﺍﳌﺘﻜﻠﻢ ﺩﻭﻥ ﺍﻹِﺧﺒﺎﺭ ،ﻓﻴﻜﻮﻥ ﺍﻗﺘﺮﺍﻥ
ﺫﻟﻚ ﺍﻹِﻧﺸﺎﺀ ﲝﺮﻑ ﺍﻟﺘﻨﺒﻴﻪ ﺇﻋﻼﻧﺎ ﲟﺎ ﰲ ﻧﻔﺲ ﺍﳌﺘﻜﻠﻢ ﻣﻦ ﻣﺪﻟﻮﻝ ﺍﻹِﻧﺸﺎﺀ ؛ ﻛﻘﻮﳍﻢ :ﻳـﺎ
ﺖ
ﺧﻴﺒﺔ .ﻳﺎ ﻟﻌﻨﺔ .ﻳﺎ ﻭﻳﻠﻲ .ﻳﺎ ﻓﺮﺣﻲ .ﻳﺎ ﻟﻴﺘﲏ ،ﻭﳓﻮ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻳﺎ ﻟﹶﻴﺘﻨِـﻲ ﻛﹸﻨـ
ﺨ ﹾﺬ ﹸﻓﹶﻠﺎﻧﹰﺎ
ﻣ ﻌ ﻬ ﻢ ﹶﻓﹶﺄﻓﹸﻮ ﺯ ﹶﻓﻮﺯﹰﺍ ﻋﻈِﻴﻤﹰﺎ ﴾)ﺍﻟﻨﺴﺎﺀ .(٧٣ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻳﺎ ﻭﻳﹶﻠﺘﻰ ﹶﻟﻴﺘﻨِﻲ ﹶﻟ ﻢ ﹶﺃﺗ ِ
ﻼ ﴾)ﺍﻟﻔﺮﻗﺎﻥ.(٢٨ : ﺧﻠِﻴ ﹰ
ﻭ﴿ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﴾ ﺍﺳﻢ ﻟﻠﻨﺎﺱ ،ﻭﻫﻮ ﲨﻊ :ﻋﺒﺪ .ﻭﺍﻟﻌﺒﺪ ﻫﻮ ﺍﳌﻤﻠﻮﻙ .ﻭﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻋﺒﻴـﺪ ﷲ
ﺗﻌﺎﱃ ؛ ﻷﻧﻪ ﺧﺎﻟﻘﻬﻢ ﻭﺍﳌﺘﺼﺮﻑ ﻓﻴﻬﻢ .ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﺭﺯﻗﹰﺎ ﻟﻠﻌﺒﺎﺩ ﴾ .ﻭﳚﻤﻊ ﻋﻠﻰ :ﻋﺒﻴﺪ،
ﻭﻋﺒﺎﺩ .ﻭﻏﻠﺐ ﺍﳉﻤﻊ ﺍﻷﻭﻝ ﻋﻠﻰ ﻋﺒﺪ ﲟﻌﲎ ﳑﻠﻮﻙ ،ﻭﻏﻠﺐ ﺍﳉﻤﻊ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﻋﺒﺪ ﲟﻌـﲎ
ﺁﺩﻣﻲ ،ﻭﻫﻮ ﲣﺼﻴﺺ ﺣﺴﻦ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﰊ .ﻭﻣﻦ ﺍﻷﻭﻝ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟـﻞ﴿:
ﻼ ٍﻡ ﱢﻟ ﹾﻠ ﻌﺒِﻴ ِﺪ ﴾ )ﺁﻝ ﻋﻤﺮﺍﻥ .(١٨٢ :ﻭﻣﻦ ﺍﻟﺜﺎﱐ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ﴿:ﻭﺍﻟﻠﹼـ ﻪ ﺲ ِﺑ ﹶﻈ ﱠ
ﻭﹶﺃ ﱠﻥ ﺍﻟﹼﻠ ﻪ ﹶﻟﻴ
ﻑ ﺑِﺎﹾﻟ ِﻌﺒﺎ ِﺩ ﴾ )ﺍﻟﺒﻘﺮﺓ ،(٢٠٧ :ﻭﻗﻮﻟﻪ ﴿:ﹶﻓ ﻮ ﺟﺪﺍ ﻋﺒﺪﹰﺍ ﻣ ﻦ ِﻋﺒﺎ ِﺩﻧﺎ ﴾)ﺍﻟﻜﻬﻒ.(٦٥ :
ﺭﺅﻭ
ﺴﺘ ﻬ ِﺰﺀُﻭ ﹶﻥ ﴾ ،ﻓﺒﲔ ﺳﺒﺤﺎﻧﻪ ﻭﺟﻪ ﰒ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ﴿:ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ﻣﻦ ﺭﺳﻮ ٍﻝ ِﺇ ﱠﻻ ﻛﹶﺎﻧﻮﹾﺍ ِﺑ ِﻪ ﻳ
ﺴ ﺮ ﹰﺓ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﴾ ،ﻭﺇﻥ ﻛﺎﻥ ﻗـﺪ
ﺤﺴﺮ ﻋﻠﻴﻬﻢ ،ﻭﺳﺒﺐ ﻧﺪﺍﻣﺘﻬﻢ ؛ ﻷﻥ ﻗﻮﻟﻪ ﴿:ﻳﺎ ﺣ ﺍﻟﺘ
ﻭﻗﻊ ﺑﻌﺪ ﺫﻛﺮ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ،ﻓﺈﻧﻪ ﳌﺎ ﻋﻤﻢ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩ ،ﺣﺪﺙ ﺇﻳﻬﺎﻡ ﰲ ﻭﺟﻪ ﺍﻟﻌﻤﻮﻡ،
ﺿﺮِﺏ ﳍﻢ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺿ ِﺮﺏ ﻢ ﺍﳌﺜﻞ ،ﻭﻣﻦ ﻓﻮﻗﻊ ﺑﻴﺎﻧﻪ ﺑﺄﻥ ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩ ﻣﺴﺎﻭﻭﻥ ﳌﻦ
ﺍﳌﻤﺜﻞ ﺎ ،ﻭﱂ ﺗﻨﻔﻌﻬﻢ ﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﻨﺬﺭ ﺍﻟﺒﺎﻟﻐﺔ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺍﳌﺮﺳﻞ ﺇﱃ ﻛـﻞ ﺃﻣـﺔ
ﻣﻨﻬﻢ ،ﻭﻣﻦ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺍﻟﺮﺳﻞ ﻓﻬﻠﻜﻮﺍ ،ﻓﻌﻠﻢ ﻭﺟﻪ ﺍﳊﺴـﺮﺓ ﻋﻠـﻴﻬﻢ
١٥٦
ﻼ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﴿:ﹶﺃﹶﻟ ﻢ ﻳ ﺮﻭﺍ ﹶﻛ ﻢ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎ ﹶﻗﺒﹶﻠﻬﻢ ﻣ ﻦ
ﺇﲨﺎ ﹰﻻ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﰒ ﺗﻔﺼﻴ ﹰ
ﺍﹾﻟ ﹸﻘﺮﻭ ِﻥ ﹶﺃﻧ ﻬ ﻢ ِﺇﹶﻟﻴ ِﻬ ﻢ ﹶﻻ ﻳ ﺮ ِﺟﻌﻮ ﹶﻥ ﴾)ﻳﺲ.(٣١ :
ﺴﺘ ﻬ ِﺰﺀُﻭ ﹶﻥ ﴾ ﻣﻔﺮﻍ ﻣﻦ ﺃﺣﻮﺍﻝ ﻋﺎﻣﺔ ﻣﻦ ﺍﻟﻀـﻤﲑ
ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﻗﻮﻟﻪِ ﴿ :ﺇ ﱠﻻ ﻛﹶﺎﻧﻮﹾﺍ ِﺑ ِﻪ ﻳ
ﰲ ﴿:ﻣﺎ ﻳ ﹾﺄﺗِﻴ ِﻬ ﻢ ﴾ .ﺃﻱ :ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﺭﺳﻮﻝ ﰲ ﺣﺎﻝ ﻣﻦ ﺃﺣﻮﺍﳍﻢ ﺇﻻ ﰲ ﺣﺎﻝ ﺍﺳـﺘﻬﺰﺍﺋﻬﻢ
ﺴﺘ ﻬ ِﺰﺀُﻭ ﹶﻥ ﴾ ؛ ﻟﻼﻫﺘﻤﺎﻡ ﺑﺎﻟﺮﺳـﻮﻝ ﺍﳌﺸـﻌﺮ ﺑﺎﺳـﺘﻔﻈﺎﻉ
ﺑﻪ .ﻭﺗﻘﺪﱘ ﴿ ِﺑ ِﻪ ﴾ ﻋﻠﻰ ﴿ ﻳ
ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﻪ ،ﻣﻊ ﺗﺄﺗﻲ ﺍﻟﻔﺎﺻﻠﺔ ﺬﺍ ﺍﻟﺘﻘﺪﱘ ،ﻓﺤﺼﻞ ﻣﻨﻪ ﻏﺮﺿﺎﻥ ﻣـﻦ ﺍﳌﻌـﺎﱐ ،ﻭﻣـﻦ
ﺍﻟﺒﺪﻳﻊ.
ﻫﺬﺍ ﻫﻮ ﺍﳌﺜﻞ ﺍﻟﺬﻱ ﺿﺮﺑﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻠﻤﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻭﺍﺟﻬﻮﺍ ﺩﻋـﻮﺓ ﺍﻹﺳـﻼﻡ ﰲ
ﺑﺪﺍﻳﺘﻬﺎ ﺑﺎﻟﺘﻜﺬﻳﺐ ،ﺿﺮﺑﻪ ﳍﻢ ﰲ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻳﺔ ﺍﳌﻜﺬﺑﲔ ﺍﻟﺬﻳﻦ ﺍﻧﺘﻬﻰ ﺃﻣﺮﻫﻢ ﻓﺠﺄﺓ
ﺑﺼﻴﺤﺔ ﻭﺍﺣﺪﺓ ﺃﲬﺪﺕ ﺃﻧﻔﺎﺳﻬﻢ ،ﻭﺟﻌﻠﺘﻬﻢ ﻧﺴﻴﺎ ﻣﻨﺴﻴﺎ .ﻭﻳﺒﺪﺃ ﺍﳊﺪﻳﺚ ﺑﻌﺪﻫﺎ ﺑﺎﻟﺘﻌﻤﻴﻢ
ﰲ ﻣﻮﻗﻒ ﺍﳌﻜﺬﺑﲔ ﺑﻜﻞ ﻣﻠﺔ ﻭﺩﻳﻦ ،ﻭﻳﻌﺮﺽ ﺻﻮﺭﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻀﺎﻟﺔ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﻘـﺮﻭﻥ،
ﻭﻳﻨﺎﺩﻱ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻧﺪﺍﺀ ﺍﳊﺴﺮﺓ ﻭﻫﻢ ﻻ ﻳﺘﻌﻈﻮﻥ ﲟﺼﺎﺭﻉ ﺍﳍـﺎﻟﻜﲔ ﺍﻟـﺬﻳﻦ ﻳـﺬﻫﺒﻮﻥ
٨٢
ﺃﻣﺎﻣﻬﻢ ،ﻭﻻ ﻳﺮﺟﻌﻮﻥ ﺇﻻ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
- ٨٢ﺑﻘﻠﻢ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﻋﺘﻮﻙ -ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻭﺍﻟﺒﻼﻏﻲ ﰲ ﺍﻟﻘﺮﺁﻥ
١٥٧
@ ‰…b–½a@áçc
.١ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺸﻴﺦ ﻏﺎﺯﻱ ﺍﻟﺪﺭﻭﰊ
.٢ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ -
.٣ﺗﻔﺴﲑ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺍﻏﻰ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ -
.٤ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺍﺿﺢ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ -
.٥ﺗﻔﺴﲑ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺍﻏﻰ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ -
.٦ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ -ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ -
ﻱ ﺟﺎﻣﻊ ﺍﳊﺪﻳﺚ ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟِﻠ ﱠﻄﺒ ِﺮ .٧ﺟﺎ ِﻣ ﻊ ﺍﹾﻟﺒﻴﺎ ِﻥ ﻓِﻲ ﺗ ﹾﻔ ِ
.٨ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ
.٩ﲣﺮﻳﺞ ﺍﻟﻜﺸﺎﻑ ﻟﻠﺰﻳﻠﻌﻲ
ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ -ﺩﺍﺭ ﻃﻴﺒﺔ - .١٠
ﳏﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ ﺗﻔﺴﲑ ﺍﻟﻘﺎﲰﻲ .١١
ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺳﻴﻂ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻄﻨﻄﺎﻭﻱ .١٢
ﺍﻟﺘﻔﺴﲑ ﺍﳊﺪﻳﺚ ﻟﺪﺭﻭﺯﺓ .١٣
ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮﺭ .١٤
ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﻟﻠﺸﻨﻘﻴﻄﻲ .١٥
ﺤﻴ ِﻦ ِﻟ ﹾﻠﺤﺎ ِﻛ ِﻢ
ﺼﺤِﻴ ﺴﺘ ﺪ ﺭ ﻙ ﻋﻠﹶﻰ ﺍﻟ ﺍﹾﻟ ﻤ .١٦
ﺗﺎﺭِﻳ ﺦ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ِﻟﺎﺑ ِﻦ ﺷﺒ ﹶﺔ .١٧
ﺗﻔﺴﲑ ﺍﻟﻜﺸﺎﻑ .١٨
ﺗﻔﺴﲑ ﺍﻵﻟﻮﺳﻰ .١٩
ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ .٢٠
ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ،ﺍﻹﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ .٢١
ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻟﻠﺠﺰﺍﺋﺮﻱ .٢٢
ﻣﻊ ﻗﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﺪﻛﺘﻮﺭ ﺻﻼﺡ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺍﳋﺎﻟﺪﻱ ،ﻃﺒﻌﺔ .٢٣
ﺩﺍﺭ ﺍﻟﻘﻠﻢ ،ﺩﻣﺸﻖ
١٥٨
ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ -ﺍﳌﻜﱰ - .٢٤
ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ .٢٥
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ - .٢٦
ﻣﺴﺎﻓﺮ ﰲ ﻗﻄﺎﺭ ﺍﻟﺪﻋﻮﺓ ،ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﺩﻝ ﺍﻟﺸﻮﻳﺦ .٢٧
ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ - .٢٨
ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﳌﻦ ﺳﺄﻝ ﻋﻦ ﺍﻟﺪﻭﺍﺀ ﺍﻟﺸﺎﰲ ،ﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ .٢٩
ﺍﻟﻌﺮﰊ ،ﺑﲑﻭﺕ
ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﺜﻤﺎﻧﻴﺔ .٣٠
ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ. .٣١
ﺴ ﲑ ﺍﺑ ِﻦ ﹶﺃﺑِﻲ ﺣﺎِﺗ ٍﻢ
ﺗ ﹾﻔ ِ .٣٢
ﺩﻭﺭ ﺣﺮﻳﺔ ﺍﻟﺮﺃﻱ ﰲ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻔﻜﺮﻳﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒـﺪ ﺍﻴـﺪ .٣٣
ﺍﻟﻨﺠﺎﺭ ،ﻃﺒﻌﺔ ﺍﻟﺴﻌﻮﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ،ﺳﻠﺴﻠﺔ ﺃﲝﺎﺙ ﻋﻠﻤﻴﺔ
ﳎﻠﺔ ﺍﻟﺒﻴﺎﻥ ،ﺍﻟﻌﺪﺩ ) ،(١٩٢ﺷﻌﺒﺎﻥ ،١٤٢٤ﺍﻛﺘﻮﺑﺮ ٢٠٠٣ﻭﳎﻠﺔ ﺍﻟﺒﻴﺎﻥ، .٣٤
ﺍﻟﻌﺪﺩ ) ،(١٩٣ﺭﻣﻀﺎﻥ ،١٤٢٤ﻧﻮﻓﻤﱪ ٢٠٠٣
١٥٩
@ âbÈÛa@÷ŠèÐÛa
·٤ .............................................................. ò–ÔÛa@Þìy@@†îè
א:א*ول ١١ .................................................................
@ א نא ١١ ................................................ "%
EFْ GCאضCא ْ ? A
ﺃﻏﺮﺍﺽ ﺍﻟﻘﺼﺔ ١٣ .............................................................
٢٨ ................................................................ ïãbrÛa@szj½a
٢٨ ........................................................... òíŠÔÛa@lbz•c@ò–Ó
ﺃﻧﺒﻴﺎﺀ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ٢٨ ...............................................
ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ ٣٣ .......................................................... :
ﺍﳌﻨﺎﺳﺒﺔ ٣٣ ................................................................. :
ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ٣٤ .............................................................. :
ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺒﻴﺎﻥ ٣٩ ....................................................... :
ﻭﻣﻀﺎﺕ ﻋﺎﻣﺔ ٤٨ .............................................................
ﻭﻣﻀﺎﺕ ﺧﺎﺻﺔ ٧٤ ............................................................
ﻣﺎ ﺗﺮﺷﺪ ﺇﻟﻴﻪ ﺍﻵﻳﺎﺕ ٨١ ........................................................
٩٢ ................................................................ sÛbrÛa@szj½a
٩٢ .......................................... òíŠÔÛa@lbz•c@ò–Ó@Þìy@òíìiŠm@ÒìĐÓ
■ ﺃﳘﻴﺔ ﺍﻟﺮﺅﻳﺔ ﺍﳌﻨﻬﺠﻴﺔ٩٢ .................................................... :
■ ﳐﺰﻭﻥ ﺍﻷﻣﺔ ﺍﳌﻌﺮﰲ٩٥ ..................................................... :
■ ﺍﻟﺪﻋﺎﻣﺔ ﺍﻷﻭﱃ ﻟﻠﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ٩٨ ........................................... :
■ ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ :ﺍﻹﳚﺎﺑﻴﺔ٩٨ ............................................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﳉﻤﺎﻋﻴﺔ١٠١ .............................................. :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺮﺑﺎﻧﻴﺔ١٠٤ ............................................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﺍﳉﺪﻳﺔ ﰲ ﺍﻟﺘﻨﻔﻴﺬ١٠٦ ...................................... :
١٦٠
■ ﺍﻟﺴﻤﺔ ﺍﳋﺎﻣﺴﺔ :ﻓﻬﻢ ﺍﻟﺪﻭﺭ ﺍﳌﻮﻛﻮﻝ ،ﻭﻫﻮ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ١٠٨ ................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ :ﻓﻬﻢ ﻃﺒﻴﻌﺔ ﺍﻟﻄﺮﻳﻖ١١١ ................................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺑﻌﺔ :ﺍﻟﺜﺒﺎﺕ١١٣ .............................................. :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻣﻨﺔ :ﺍﻻﻫﺘﻤﺎﻡ ﺑﻨﺸﺮ ﺍﻟﺪﻋﻮﺓ١١٤ .................................. :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺘﺎﺳﻌﺔ :ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻨﺎﺱ١١٥ ....................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﻌﺎﺷﺮﺓ :ﺍﻟﻌﻔﺔ ﻭﺍﻟﱰﺍﻫﺔ١١٦ ........................................ :
■ ﺍﻟﺴﻤﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ :ﺣﺴﻦ ﺍﻟﺴﲑﺓ ﻭﺍﻟﺴﻠﻮﻙ١١٧ ........................... :
■ ﺍﻟﺪﻋﺎﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺘﻐﻴﲑ ﺍﳊﻀﺎﺭﻱ :ﻭﻫﻲ ﻭﺟﻮﺩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳉﻤﺎﻫﲑﻳﺔ١١٨ ............... :
■ ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ :ﺍﻟﻮﻋﻲ ﺑﺎﻟﻮﺍﻗﻊ١١٩ ......................................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻹﳚﺎﺑﻴﺔ١٢٠ .............................................. :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺘﻮﺳﻊ ﻭﺍﻻﻧﺘﺸﺎﺭ١٢٠ ...................................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﲤﻴﺰ ﺍﻟﻨﻮﻋﻴﺔ١٢١ ........................................... :
■ ﺍﻟﺴﻤﺔ ﺍﳋﺎﻣﺴﺔ :ﺍﳉﺪﻳﺔ ﻭﺍﻟﻘﻮﺓ ﰲ ﺍﻟﺘﻨﻔﻴﺬ١٢٢ ............................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ :ﻣﻌﺮﻓﺔ ﺗﺎﺭﳜﻬﺎ ﻭﺃﺻﻠﻬﺎ١٢٢ ................................ :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺑﻌﺔ :ﺍﻟﻮﻋﻲ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺪﻋﺎﺓ١٢٣ .................................. :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻣﻨﺔ :ﺍﻟﻮﻋﻲ ﺑﻄﺒﻴﻌﺔ ﺍﻟﻔﻜﺮﺓ١٢٣ ................................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﺘﺎﺳﻌﺔ :ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺮﺃﻱ١٢٤ ........................... :
■ ﺍﻟﺴﻤﺔ ﺍﻟﻌﺎﺷﺮﺓ :ﺣﺐ ﻓﻌﻞ ﺍﳋﲑ١٢٥ ....................................... :
■ ﺍﳉﻮﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺟﻮﻟﺔ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ١٢٧ .................................... :
ﺃﻭ ﹰﻻ :ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺻﺔ١٢٧ ......................................... :
ﺛﺎﻧﻴﹰﺎ :ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻌﺎﻣﺔ١٢٨ .......................................... :
١٣٠ ................................................................ÉiaŠÛa@szj½a
١٣٠ .........................´ÜŠ½a@aìiˆ×@åíˆÛa@òíŠÔÛa@lbz•c@Ýrß@¿@@ïãbîjÛa@‹bvÇ⁄a
١٦١
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