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ﻻ ﻳﺄﺗﻮﻥ ﲟﺜﻠﻪ
ﻣﻨﺬ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ،ﻇﻬﺮ ﻋﻠﻰ " ﺍﻹﻧﺘﺮﻧﺖ " ﻛﻼﻡ ﻣﺴﺠﻮﻉ ﻣﻦ ﺗﺄﻟﻴﻒ ﻋﺮﰊ ﻻ
ﻳﺪﻳﻦ ﺑﺎﻹﺳﻼﻡ ،ﻳﻌﻴﺶ ﰲ ﺃﻣﺮﻳﻜﺎ ،ﳛﺎﻭﻝ ﻓﻴﻪ ﺃﻥ ﻳﻘﻠﺪ ﺍﻟﻨﺴﻖ ﺍﻟﻘﺮﺁﱐ ،ﻣﻦ ﺣﻴﺚ ﺗﻘﺴﻴﻢ
ﺍﻟﻜﻼﻡ ﺇﱃ ﻋﺒﺎﺭﺍﺕ ﻣﺴﺠﻮﻋﺔ ﺗﻨﺘﻬﻲ ﲝﺮﻑ ﺍﳌﻴﻢ ﺃﻭ ﺍﻟﻨﻮﻥ ﻣﺴﺒﻮﻗﺔ ﲟﺪ ﻳﺎﺋﻲ ﺃﻭ ﻭﺍﻭﻱ .ﻭﻇﻦ
ﺍﳌﺴﻜﲔ ﺃﻧﻪ ﻗﺪ ﺃﺗﻰ ﲟﺎ ﱂ ﺗﺴﺘﻄﻌﻪ ﺍﻷﻭﺍﺋﻞ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
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ﻵﺕ ﲟﺎ ﱂ ﺗﺴﺘﻄﻌﻪ ﺍﻷﻭﺍﺋﻞ ﻭﺇﱐ ﻭﺇﻥ ﻛﻨﺖ ﺍﻷﺧﲑ ﺯﻣﺎﻧﻪ
ﻛﻤﺎ ﻇﻦ ﺃﻧﻪ ﺑﻌﻤﻠﻪ ﻫﺬﺍ ﻗﺪ ﺃﺑﻄﻞ ﺍﻟﺘﺤﺪﻱ ﺍﻟﺬﻱ ﲢﺪﻯ ﺍﷲ ﺑﻪ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺣﲔ
ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ) :ﻗﹸﻞﹾ ﻟﹶﺌﻦﹺ ﺍﺟﺘﻤﻌﺖ ﺍﻟﹾﺄﻧﺲ ﻭﺍﻟﹾﺠﹺﻦ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻳﺄﹾﺗﻮﺍ ﺑﹺﻤﺜﹾﻞﹺ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥ ﻻ ﻳﺄﹾﺗﻮﻥﹶ
ﺑﹺﻤﺜﹾﻠﻪ ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾﹴ ﻇﹶﻬﹺﲑﺍﹰ( ) .(٢ﻭﻛﺄﻧﻪ ﻳﻘﻮﻝ :ﻫﺎ ﺃﻧﺬﺍ ﻗﺪ ﺃﺗﻴﺖ ﲟﺜﻠﻪ! ﻭﺇﺫﺍﹰ ﻓﻘﺪ
ﺃﺑﻄﻠﺖ ﺍﻟﺘﺤﺪﻱ ،ﻭﺃﺑﻄﻠﺖ ﺩﻋﻮﻯ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﺭﺳﺎﻟﺔ ﳏﻤﺪ )<(..
ﻭﺇﺫﺍﹰ ﻓﺎﻹﺳﻼﻡ ﻟﻴﺲ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﺇﳕﺎ ﻫﻮ ﺻﻨﺎﻋﺔ ﺑﺸﺮﻳﺔ ﻗﺎﻡ ﺎ ﳏﻤﺪ )<(!
ﻭﻟﻌﻞ ﺍﳌﺴﻜﲔ ﱂ ﻳﻌﻠﻢ ﺃﻥ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ ﻗﺪ ﻗﺎﻡ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻦ ﻗﺒﻞ ،ﻭﺃﺗﻰ
ﺑﺴﺠﻌﺎﺕ ﻣﺜﻞ ﺳﺠﻌﺎﺗﻪ ﻗﺎﻝ ﺇﺎ ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ .ﻭﻣﺮ ﺍﻟﺰﻣﻦ ﻭﺑﻄﻠﺖ ﺳﺠﻌﺎﺕ ﻣﺴﻴﻠﻤﺔ ،ﻭﺑﻘﻰ
ﺍﻟﻘﺮﺁﻥ ﻳﺘﺤﺪﻯ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ.
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻷﺿﺤﻮﻛﺔ ﺍﻟﺴﺎﺫﺟﺔ ﺍﻟﱵ ﻗﺎﻡ ﺎ ﻣﺴﻴﻠﻤﺔ ﺍﳌﺘﺄﻣﺮﻙ -ﻭﺇﻥ ﱂ ﻳﺪﻉ ﺎ
ﺍﻟﻨﺒﻮﺓ ﻛﺴﻠﻔﻪ ﺍﳉﺎﻫﻠﻲ -ﺣﻔﺰﺗﲏ ﺇﱃ ﺃﻥ ﺃﻋﺎﻭﺩ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﻣﻮﺿﻮﻉ ﻛﻨﺖ ﻗﺪ ﺃﺷﺮﺕ ﺇﻟﻴﻪ ﰲ
ﻛﺘﺎﺏ ﺳﺎﺑﻖ ﺑﻌﻨﻮﺍﻥ " ﺩﺭﺍﺳﺎﺕ ﻗﺮﺁﻧﻴﺔ " ،ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻻ
ﻳﻨﺤﺼﺮ ﰲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ،ﺍﻟﺬﻱ ﺗﻮﺟﻪ ﺇﻟﻴﻪ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻷﻛﱪ ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﻷﻗﺪﻣﲔ ،ﻷﺳﺒﺎﺏ
ﻻ ﻳﺼﻌﺐ ﺇﺩﺭﺍﻛﻬﺎ.
ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻌﺮﺏ ﰲ ﺟﺎﻫﻠﻴﺘﻬﻢ ﻗﻮﻣﺎ ﺃﻭﱄ ﻓﺼﺎﺣﺔ ﻧﺎﺩﺭﺓ ،ﻭﻛﺎﻧﻮﺍ ﻳﻌﺘﺰﻭﻥ
ﺑﻔﺼﺎﺣﺘﻬﻢ ﺇﱃ ﺍﳊﺪ ﺍﻟﺬﻱ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻰ ﻏﲑ ﺍﻟﻨﺎﻃﻘﲔ ﺑﻠﻐﺘﻬﻢ ﻟﻔﻈﺔ " ﺍﻟﻌﺠﻢ " ﻭﻭﺻﻔﻮﻫﻢ
ﺑـ " ﺍﻟﻌﺠﻤﺔ " ،ﻭﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﻭﺍﺿﺤﺔ ﺇﱃ ﺃﻢ ﻳﻌﺪﻭﻢ ﺩﻭﻢ ﻻ ﻟﺴﺒﺐ ﺇﻻ ﻷﻢ ﻻ
ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻜﻼﻡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ -ﻟﻐﺘﻬﻢ ﻫﻢ -ﺍﻟﱵ ﻳﺘﻤﻴﺰﻭﻥ ﺎ!
ﻭﺇﺫﺍ ﻛﺎﻥ ﺩﻳﺪﻥ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺃﺎ ﺗﺘﺤﺪﻯ ﺍﳌﻨﻜﺮﻳﻦ ﲟﻌﺠﺰﺓ ﺗﻔﻮﻕ ﻗﺪﺭﻢ
ﺍﻟﺒﺸﺮﻳﺔ ،ﻟﻴﺴﺘﻴﻘﻨﻮﺍ ﺃﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﻟﻮ ﺟﺤﺪﻭﻫﺎ ﻇﺎﻫﺮﺍ ،ﺇﻣﻌﺎﻧﺎ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﻨﺎﺩ ﻛﻤﺎ ﻗﺎﻝ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻣﻮﻗﻒ ﺁﻝ ﻓﺮﻋﻮﻥ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﻭﺟﺤﺪﻭﺍ ﺑﹺﻬﺎ
ﻭﺍﺳﺘﻴﻘﹶﻨﺘﻬﺎ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻇﹸﻠﹾﻤﺎﹰ ﻭﻋﻠﹸﻮﺍﹰ().(٣
ﺇﺫ ﻛﺎﻥ ﻫﺬﺍ ﺩﻳﺪﻥ ﺍﻟﺮﺳﺎﻻﺕ ،ﻓﻘﺪ ﲢﺪﻯ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻞ ﻗﻮﻡ ﻓﻴﻤﺎ ﺑﺮﻋﻮﺍ
ﻓﻴﻪ ﻭﻋﺪﻭﻩ ﻣﻮﺿﻊ ﻓﺨﺮﻫﻢ .ﻓﺘﺤﺪﻯ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﺑﺂﻳﺎﺕ ﺗﻔﻮﻕ ﺍﻟﺴﺤﺮ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﺑﺎﺭﻋﲔ
ﻓﻴﻪ ،ﻭﻛﺎﻧﻮﺍ ﻳﺴﺘﺨﺪﻣﻮﻧﻪ ﻟﻔﺘﻨﺔ ﺍﻟﻨﺎﺱ ﻋﻦ ﺭﻢ ،ﻭﺗﺄﻟﻴﻪ ﺍﻟﻔﺮﻋﻮﻥ ﺑﺪﻻ ﻣﻦ ﺍﷲ .ﻭﲢﺪﻯ ﻗﻮﻡ
ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺂﻳﺎﺕ ﺗﻔﻮﻕ ﺑﺮﺍﻋﺎﻢ ﰲ ﺍﻟﻄﺐ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﳝﺎﺭﺳﻮﻧﻪ ﻭﻳﻌﺘﺰﻭﻥ ﺑﺈﺗﻘﺎﻧﻪ؛
ﻓﺄﻋﻄﺎﻩ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻧﻔﺦ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻄﲔ ،ﻭﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ،ﻭﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ﻭﺍﻷﺑﺮﺹ،
ﻟﻴﺴﺘﻴﻘﻨﻮﺍ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ) :ﻭﺭﺳﻮﻻﹰ ﺇﹺﻟﹶﻰ ﺑﻨﹺﻲ ﺇﹺﺳﺮﺍﺋﻴﻞﹶ ﺃﹶﻧﻲ ﻗﹶﺪ ﺟﹺﺌﹾﺘﻜﹸﻢ ﺑﹺﺂﻳﺔ ﻣﻦ ﺭﺑﻜﹸﻢ ﺃﹶﻧﻲ
ﺃﹶﺧﻠﹸﻖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﻄﱢﲔﹺ ﻛﹶﻬﻴﺌﹶﺔ ﺍﻟﻄﱠﻴﺮﹺ ﻓﹶﺄﹶﻧﻔﹸﺦ ﻓﻴﻪ ﻓﹶﻴﻜﹸﻮﻥﹸ ﻃﹶﻴﺮﺍﹰ ﺑﹺﺈﹺﺫﹾﻥ ﺍﻟﻠﱠﻪ ﻭﺃﹸﺑﺮﹺﺉ ﺍﻟﹾﺄﹶﻛﹾﻤﻪ
ﻭﺍﻟﹾﺄﹶﺑﺮﺹ ﻭﺃﹸﺣﻴﹺﻲ ﺍﻟﹾﻤﻮﺗﻰ ﺑﹺﺈﹺﺫﹾﻥ ﺍﻟﻠﱠﻪ ﻭﺃﹸﻧﺒﺌﹸﻜﹸﻢ ﺑﹺﻤﺎ ﺗﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﻭﻣﺎ ﺗﺪﺧﺮﻭﻥﹶ ﻓﻲ ﺑﻴﻮﺗﻜﹸﻢ ﺇﹺﻥﱠ ﻓﻲ
ﺫﹶﻟﻚ ﻟﹶﺂﻳﺔﹰ ﻟﹶﻜﹸﻢ ﺇﹺﻥﹾ ﻛﹸﻨﺘﻢ ﻣﺆﻣﻨﹺﲔ.(٤)(
ﻓﻠﻤﺎ ﺑﻌﺚ ﺍﷲ ﺍﻟﺮﺳﻮﻝ ﺍﳋﺎﰎ < ﰲ ﺍﻟﻌﺮﺏ ،ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ﺍﻟﱵ
ﻳﺘﺤﺪﻯ ﺎ ﺍﳌﻨﻜﺮﻳﻦ ﻓﺼﺎﺣﺔﹰ ﻣﻦ ﻧﻮﻉ ﻭﺩﺭﺟﺔ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻬﺎ ،ﻟﺘﺴﺘﻴﻘﻨﻬﺎ
ﺃﻧﻔﺴﻬﻢ ﻭﻟﻮ ﺟﺤﺪﻭﺍ ﺎ ﻇﺎﻫﺮﺍﹰ ﻛﻘﻮﻡ ﻓﺮﻋﻮﻥ ،ﻓﻜﺎﻧﺖ ﻣﻌﺠﺰﺗﻪ ﺍﻟﻜﱪﻯ < ﻫﻲ ﻫﺬﺍ
ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﺬﻱ ﲢﺪﺍﻫﻢ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ،ﻓﺘﺤﺪﺍﻫﻢ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﻦ ﻣﺜﻠﻪ
ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ،ﻓﺘﺤﺪﺍﻫﻢ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ،ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﶈﺎﻭﻟﺔ
ﺍﻟﻌﺎﺑﺜﺔ ﺍﻟﱵ ﻗﺎﻡ ﺎ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ ،ﻭﺍﶈﺎﻭﻟﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻗﺎﻣﺖ ﺎ ﺍﳌﺘﻨﺒﺌﺔ ﺳﺠﺎﺡ ،ﻓﻠﻢ
ﺗﺴﺘﻄﻊ ﻫﺬﻩ ﻭﻻ ﺗﻠﻚ ﺃﻥ ﺗﻘﻨﻊ ﺍﻟﻌﺮﺏ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﳝﻜﻦ ﺃﻥ ﻳﺄﰐ ﺃﺣﺪ ﲟﺜﻠﻪ) .ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ
ﺇﱃ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﺭﺍﺩ ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﺠﺰﺓ ﺍﻟﺮﺳﻮﻝ < ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺍﻟﺰﻣﻦ ،ﻻ ﺗﺬﻫﺐ ﺑﺬﻫﺎﺏ
ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺷﺎﻫﺪﻭﻫﺎ ،ﻷﻥ ﺍﷲ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﳏﻤﺪ < ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺭﺳﺎﻟﺘﻪ
ﻫﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ ،ﺍﻟﺒﺎﻗﻴﺔ ﺇﱃ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ(.
ﺇﺫﺍ ﺃﺩﺭﻛﻨﺎ ﺫﻟﻚ ،ﺃﺩﺭﻛﻨﺎ ﺳﺮ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻘﺪﺍﻣﻰ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﺏ ﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ
ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺣﻴﺚ ﻛﺎﻥ ﻫﻮ ﻣﻮﺿﻊ ﺍﻟﺘﺤﺪﻱ ،ﻭﺣﻴﺚ ﻛﺎﻥ ﻋﺠﺰ ﺍﻟﻌﺮﺏ -ﺍﳌﻌﺘﺰﻳﻦ
ﺑﻔﺼﺎﺣﺘﻬﻢ -ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻪ ،ﺩﻟﻴﻼ ﻳﻘﻴﻨﻴﺎ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﻼﻡ ﺍﷲ ،ﻭﻟﻴﺲ ﻣﻦ
ﻛﻼﻡ ﺍﻟﺒﺸﺮ ،ﻭﺃﻧﻪ -ﺬﻩ ﺍﻟﺼﻔﺔ -ﻫﻮ ﺩﻟﻴﻞ ﺻﺪﻕ ﺍﻟﺮﺳﻮﻝ < ﰲ ﺭﺳﺎﻟﺘﻪ.
ﻧﻌﻢ ..ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻜﻦ ﻣﻌﺠﺰﺍ ﰲ ﺑﻨﺎﺋﻪ ﺍﻟﻠﻔﻈﻲ ﻭﺣﺪﻩ! ﻭﺇﻥ ﻛﺎﻥ ﺇﻋﺠﺎﺯﻩ
ﺍﻟﻠﻔﻈﻲ ﻛﺎﻓﻴﺎ -ﻭﺣﺪﻩ -ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﻛﺎﻓﻴﺎ -ﻭﺣﺪﻩ -ﻹﻗﺎﻣﺔ ﺍﻟﺘﺤﺪﻱ
ﺃﻣﺎﻡ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ!
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺪﺍﻣﻰ -ﻷﺳﺒﺎﺏ ﻣﻔﻬﻮﻣﺔ -ﻗﺪ ﻭﺟﻬﻮﺍ ﺃﻛﱪ ﺍﻫﺘﻤﺎﻣﻬﻢ ﻟﻺﻋﺠﺎﺯ
ﺍﻟﺒﻴﺎﱐ ،ﺍﻟﺬﻱ ﲢﺪﻯ ﺍﻟﻘﺮﺁﻥ ﺑﻪ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺁﳍﺘﻬﺎ ﺍﳌﺰﻳﻔﺔ ،ﻓﻘﺪ ﺁﻥ ﻟﻨﺎ ﺃﻥ ﻧﺘﺪﺑﺮ ﺟﻮﺍﻧﺐ
ﺍﻹﻋﺠﺎﺯ ﺍﻷﺧﺮﻯ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻌﺠﺰ ،ﺍﻟﱵ ﻻ ﺗﻘﻞ ﺇﻋﺠﺎﺯﺍ ﻋﻦ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ،ﻭﺍﻟﱵ
ﳓﻦ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺗﺪﺑﺮﻫﺎ ،ﻭﺑﻴﺎﺎ ،ﻭﺇﺑﺮﺍﺯﻫﺎ ،ﻟﺘﺤﺪﻱ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ،ﺍﻟﱵ ﺗﺘﺨﺬ ﺻﻮﺭﺓ "
ﺍﻟﻌﻠﻤﺎﻧﻴﺔ " ،ﻭﺗﺮﻓﻊ ﺷﻌﺎﺭﺍﺕ " ﺍﻟﻌﻠﻢ " ﻭ " ﺍﻟﻌﻘﻼﻧﻴﺔ " ﻭ " ﺍﻟﺘﻨﻮﻳﺮ "؛ ﻟﺘﻔﱳ ﺍﻟﻨﺎﺱ ﻋﻦ ﺭﻢ
ﻭﺩﻳﻨﻬﻢ ،ﻭﺗﺆﻟﻪ " ﺍﻹﻧﺴﺎﻥ " ﺑﺪﻻ ﻣﻦ ﺍﷲ ،ﻭﺗﺴﻌﻰ -ﲝﻤﺎﻗﺔ -ﺇﱃ ﺗﺪﻣﲑ ﺍﻹﻧﺴﺎﻥ ،ﺑﺈﺑﻌﺎﺩﻩ
ﻋﻦ ﻣﺼﺪﺭ ﺍﻟﻨﻮﺭ ﺍﳊﻘﻴﻘﻲ) :ﺍﻟﻠﱠﻪ ﻧﻮﺭ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ()) ،(٥ﻳﺮﹺﻳﺪﻭﻥﹶ ﻟﻴﻄﹾﻔﺌﹸﻮﺍ ﻧﻮﺭ ﺍﻟﻠﱠﻪ
ﺑﹺﺄﹶﻓﹾﻮﺍﻫﻬﹺﻢ ﻭﺍﻟﻠﱠﻪ ﻣﺘﻢ ﻧﻮﺭﹺﻩ ﻭﻟﹶﻮ ﻛﹶﺮﹺﻩ ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ،ﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﺭﺳﻞﹶ ﺭﺳﻮﻟﹶﻪ ﺑﹺﺎﻟﹾﻬﺪﻯ ﻭﺩﻳﻦﹺ
ﺍﻟﹾﺤﻖ ﻟﻴﻈﹾﻬﹺﺮﻩ ﻋﻠﹶﻰ ﺍﻟﺪﻳﻦﹺ ﻛﹸﻠﱢﻪ ﻭﻟﹶﻮ ﻛﹶﺮﹺﻩ ﺍﻟﹾﻤﺸﺮﹺﻛﹸﻮﻥﹶ().(٦
ﻭﻟﻜﻦ ﺿﺨﺎﻣﺔ ﺍﳉﻬﺪ ﺍﳌﻄﻠﻮﺏ ،ﻭﺳﻌﺔ ﺍﳌﻴﺎﺩﻳﻦ ﺍﳌﻔﺘﻮﺣﺔ ﻟﻠﺪﺭﺍﺳﺔ ﻭﺍﻟﺒﺤﺚ ،ﻻ
ﲤﻨﻌﲏ ﺃﻥ ﺃﺩﱄ ﲜﻬﺪﻱ ﺍﳌﺘﻮﺍﺿﻊ ﺍﻟﺬﻱ ﻻ ﺃﺑﻐﻲ ﺑﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳎﺮﺩ ﺇﺷﺎﺭﺍﺕ ،ﻟﻌﻠﻬﺎ
ﲢﻔﺰ ﺍﻟﺒﺎﺣﺜﲔ ﺇﱃ ﺃﻥ ﻳﺒﺤﺜﻮﺍ ،ﻭﺍﳌﻔﻜﺮﻳﻦ ﺇﱃ ﺃﻥ ﻳﺘﺪﺑﺮﻭﺍ ﻛﻤﺎ ﺃﻣﺮﻫﻢ ﺍﷲ) :ﺃﹶﻓﹶﻼ ﻳﺘﺪﺑﺮﻭﻥﹶ
ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻣﻦ ﻋﻨﺪ ﻏﹶﻴﺮﹺ ﺍﻟﻠﱠﻪ ﻟﹶﻮﺟﺪﻭﺍ ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎﹰ ﻛﹶﺜﲑﺍﹰ( ).(٧
ﺃﺭﺟﻮ ﺍﷲ ﺃﻥ ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ ،ﻭﺃﻥ ﻳﺘﻘﺒﻞ ﻣﲏ ﺟﻬﺪﻱ ﻋﻠﻰ ﺿﺂﻟﺘﻪ،
ﻭﺃﻥ ﻳﻌﻴﻨﲏ ﻋﻠﻰ ﺫﻛﺮﻩ ﻭﺷﻜﺮﻩ ﻭﺣﺴﻦ ﻋﺒﺎﺩﺗﻪ؛ ﻓﻤﺎ ﺃﺣﻮﺟﲏ ﺇﱃ ﻋﻮﻧﻪ ،ﻭﻣﺎ ﺃﺣﻮﺟﲏ ﺇﱃ
ﺭﺿﺎﻩ ،ﻭﻣﺎ ﺃﺣﻮﺟﲏ ﺇﱃ ﻋﻔﻮﻩ ﻋﻦ ﺍﻟﺰﻻﺕ ﻭﺍﳍﻔﻮﺍﺕ ﻭﺍﻟﻐﻔﻼﺕ ..ﺍﻟﻠﻬﻢ ﻋﻔﻮﻙ ﻭﺭﺿﺎﻙ ﻳﺎ
ﺃﻛﺮﻡ ﺍﻷﻛﺮﻣﲔ.
ﻛﺘﺐ ﺍﻟﻜﺜﲑ ﻋﻦ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻟﻠﻘﺮﺁﻥ ،ﻭﻟﺴﺖ ﻫﻨﺎ ﺃﺿﻴﻒ ﺷﻴﺌﺎﹰ ﺇﱃ ﻣﺎ ﻗﻴﻞ ،ﻭﺇﳕﺎ
ﻫﻲ ﻭﻗﻔﺎﺕ ﺳﺮﻳﻌﺔ ﲤﺜﻞ ﺑﻌﺾ ﺍﻧﻄﺒﺎﻋﺎﰐ ﰲ ﻫﺬﺍ ﺍﺎﻝ.
ﺃﺷﺮﺕ ﻣﻦ ﻗﺒﻞ ﰲ ﻛﺘﺎﺏ " ﺩﺭﺍﺳﺎﺕ ﻗﺮﺁﻧﻴﺔ " ﺇﱃ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻜﺮﺍﺭ ﰲ
ﺍﻟﻘﺮﺁﻥ .ﻭﻗﻠﺖ ﺇﻥ ﺍﻟﺘﻜﺮﺍﺭ ﻧﺎﺩﺭ ﺟﺪﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﺘﺠﺎﻭﺯ ﺁﻳﺎﺕ ﻣﻌﺪﻭﺩﺓ ﺟﺎﺀﺕ
ﺑﻨﺼﻬﺎ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺳﻮﺭﺓ .ﻭﻟﻜﻦ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﺘﻜﺮﺍﺭ ﺇﳕﺎ ﻫﻲ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ
ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﻨﻮﻉ ،ﻭﻗﻠﺖ ﺇﺎ ﻛﺜﻤﺎﺭ ﺍﳉﻨﺔ ﺗﺒﺪﻭ ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﺎ ﻫﻲ ﻫﻲ ،ﻭﻟﻜﻨﻬﺎ ﻋﻨﺪ ﺍﳌﺬﺍﻕ
ﻳﺘﺒﲔ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻗﺒﻞ) :ﻛﹸﻠﱠﻤﺎ ﺭ ﹺﺯﻗﹸﻮﺍ ﻣﻨﻬﺎ ﻣﻦ ﺛﹶﻤﺮﺓ ﺭﹺﺯﻗﺎﹰ ﻗﹶﺎﻟﹸﻮﺍ ﻫﺬﹶﺍ ﺍﻟﱠﺬﻱ
ﺭ ﹺﺯﻗﹾﻨﺎ ﻣﻦ ﻗﹶﺒﻞﹸ ﻭﺃﹸﺗﻮﺍ ﺑﹺﻪ ﻣﺘﺸﺎﺑﹺﻬﺎﹰ().(٨
ﻭﻫﺬﺍ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﻨﻮﻳﻊ ﻫﻮ ﺫﺍﺗﻪ ﻟﻮﻥ ﻣﻦ ﺍﻹﻋﺠﺎﺯ .ﻓﺎﳌﻮﺿﻮﻉ ﺍﻟﻮﺍﺣﺪ
ﻳﻌﺮﺽ ﻣﺮﺍﺭﺍ ،ﻭﻟﻜﻨﻪ ﻳﻌﺮﺽ ﰲ ﻛﻞ ﻣﺮﺓ ﳐﺘﻠﻔﺎ ﻋﻤﺎ ﺳﺒﻘﻪ ﻧﻮﻋﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ،ﻓﻴﻜﻮﻥ
ﺟﺪﻳﺪﺍ ﰲ ﻛﻞ ﻣﺮﺓ ،ﻭﻳﻜﻮﻥ -ﻣﻊ ﺍﻟﺘﻼﻭﺓ ﺍﳌﺴﺘﻤﺮﺓ ﻟﻠﻘﺮﺁﻥ -ﻣﺘﺠﺪﺩﺍ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ.
ﺧﺬ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ) :ﻭﺇﹺﺫﹾ ﻧﺠﻴﻨﺎﻛﹸﻢ ﻣﻦ ﺁﻝﹺ ﻓﺮﻋﻮﻥﹶ ﻳﺴﻮﻣﻮﻧﻜﹸﻢ ﺳﻮﺀَ ﺍﻟﹾﻌﺬﹶﺍ ﹺ
ﺏ
ﻳﺬﹶﺑﺤﻮﻥﹶ ﺃﹶﺑﻨﺎﺀَﻛﹸﻢ ﻭﻳﺴﺘﺤﻴﻮﻥﹶ ﻧﹺﺴﺎﺀَﻛﹸﻢ ﻭﻓﻲ ﺫﹶﻟﻜﹸﻢ ﺑﻼﺀٌ ﻣﻦ ﺭﺑﻜﹸﻢ ﻋﻈﻴﻢ) .(٩)(ﻭﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ
ﻣﻮﺳﻰ ﻟﻘﹶﻮﻣﻪ ﺍﺫﹾﻛﹸﺮﻭﺍ ﻧﹺﻌﻤﺔﹶ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻜﹸﻢ ﺇﹺﺫﹾ ﺃﹶﻧﺠﺎﻛﹸﻢ ﻣﻦ ﺁﻝﹺ ﻓﺮﻋﻮﻥﹶ ﻳﺴﻮﻣﻮﻧﻜﹸﻢ ﺳﻮﺀَ
ﺍﻟﹾﻌﺬﹶﺍﺏﹺ ﻭﻳﺬﹶﺑﺤﻮﻥﹶ ﺃﹶﺑﻨﺎﺀَﻛﹸﻢ ﻭﻳﺴﺘﺤﻴﻮﻥﹶ ﻧﹺﺴﺎﺀَﻛﹸﻢ ﻭﻓﻲ ﺫﹶﻟﻜﹸﻢ ﺑﻼﺀٌ ﻣﻦ ﺭﺑﻜﹸﻢ ﻋﻈﻴﻢ.(١٠)(
ﺍﻟﻔﻌﻞ :ﳒﻴﻨﺎﻛﻢ ﻭﺃﳒﺎﻛﻢ ،ﺃﺣﺪﳘﺎ ﻣﺘﻌﺪ ﺑﺎﻟﺘﻀﻌﻴﻒ ﻭﺍﻵﺧﺮ ﻣﺘﻌﺪ ﺑﺎﳍﻤﺰﺓ ،ﻭﺃﺣﺪﳘﺎ ﺑﻀﻤﲑ
ﺍﳌﺘﻜﻠﻢ ﻭﺍﻟﺜﺎﱐ ﺑﻀﻤﲑ ﺍﻟﻐﺎﺋﺐ.
ﻭﻟﻜﻦ ﺍﻧﻈﺮ ﺇﱃ ﺍﳉﺰﺀ ﺍﳋﺎﺹ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻮﻗﻌﻪ ﺁﻝ ﻓﺮﻋﻮﻥ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ.
ﺇﻥ ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎ ﺑﲔ ﺍﻵﻳﺘﲔ ﳛﺪﺙ ﺗﻐﻴﲑﺍ ﰲ ﺍﻟﺼﻮﺭﺓ) :ﻳﺴﻮﻣﻮﻧﻜﹸﻢ ﺳﻮﺀَ ﺍﻟﹾﻌﺬﹶﺍﺏﹺ ﻳﺬﹶﺑﺤﻮﻥﹶ
ﺃﹶﺑﻨﺎﺀَﻛﹸﻢ ﻭﻳﺴﺘﺤﻴﻮﻥﹶ ﻧﹺﺴﺎﺀَﻛﹸﻢ) .(ﻳﺴﻮﻣﻮﻧﻜﹸﻢ ﺳﻮﺀَ ﺍﻟﹾﻌﺬﹶﺍﺏﹺ ﻭﻳﺬﹶﺑﺤﻮﻥﹶ ﺃﹶﺑﻨﺎﺀَﻛﹸﻢ ﻭﻳﺴﺘﺤﻴﻮﻥﹶ
ﻧﹺﺴﺎﺀَﻛﹸﻢ.(
ﺇﻥ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺣﺮﻑ ﻭﺍﺣﺪ ،ﻫﻮ ﺍﻟﻮﺍﻭ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺒﻞ
ﻛﻠﻤﺔ " ﻳﺬﺑﺤﻮﻥ " ،ﻭﻟﻜﻦ ﺍﻧﻈﺮ ﻛﻢ ﺃﺣﺪﺙ ﺍﳊﺮﻑ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﺼﻮﺭﺗﲔ!
ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻳﻨﺤﺼﺮ ﺍﻟﻌﺬﺍﺏ ﰲ ﻗﺘﻞ ﺍﻷﻭﻻﺩ ﻭﺍﺳﺘﺤﻴﺎﺀ ﺍﻟﻨﺴﺎﺀ ،ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ
ﻳﺼﺒﺢ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺍﺣﺪﺍ ﻓﻘﻂ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻟﱵ ﺗﺼﺐ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﻭﺇﻥ ﻛﺎﻥ
ﺍﻟﺴﻴﺎﻕ ﻳﻮﺣﻲ ﺑﺄﻧﻪ ﻣﻦ ﺃﺑﺮﺯﻫﺎ ،ﻭﺃﺷﺪﻫﺎ ﻭﺃﺧﺒﺜﻬﺎ .ﺇﺫ ﺃﲨﻞ " ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ " ﻭﻓﺼﻞ ﻗﺘﻞ
ﺍﻷﻭﻻﺩ ﻭﺍﺳﺘﺤﻴﺎﺀ ﺍﻟﻨﺴﺎﺀ ".
ﺫﻟﻚ ﳎﺮﺩ ﳕﻮﺫﺝ ﻳﻨﻔﻲ ﺧﺎﻃﺮ " ﺍﻟﺘﻜﺮﺍﺭ " ﺍﻟﺬﻱ ﻳﺘﻮﳘﻪ ﻗﺎﺭﺉ ﺍﻟﻘﺮﺁﻥ ﻷﻭﻝ ﻭﻫﻠﺔ،
ﻭﻳﱪﺯ ﺑﺪﻻ ﻣﻨﻪ ﻇﺎﻫﺮﺓ " ﺍﻟﺘﺸﺎﺑﻪ " ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﺘﻨﻮﻳﻊ ،ﻭﺍﻟﱵ ﺗﺸﺒﻪ ﲦﺎﺭ ﺍﳉﻨﺔ ﺍﳌﻮﺻﻮﻓﺔ ﰲ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ.
ﻓﺈﺫﺍ ﺗﺪﺑﺮﻧﺎ ﳎﺎﻟﲔ ﺑﺎﻟﺬﺍﺕ ﻳﻮﳘﺎﻥ ﺑﺎﻟﺘﻜﺮﺍﺭ ﻟﻠﻮﻫﻠﺔ ﺍﻷﻭﱃ ،ﺑﻴﻨﻤﺎ ﺣﻘﻴﻘﺘﻬﻤﺎ ﻫﻲ
ﺍﻟﺘﺸﺎﺑﻪ ﻭﻟﻴﺲ ﺍﻟﺘﻜﺮﺍﺭ ،ﻓﺬﺍﻧﻚ ﳘﺎ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ،ﻭﺻﻮﺭ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﻌﺬﺍﺏ ﰲ
ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﳘﺎ ﻣﻦ ﺃﻛﺜﺮ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻭﺭﻭﺩﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻟﻜﻦ ﺑﺸﻜﻞ ﳐﺘﻠﻒ ﰲ
ﻛﻞ ﻣﺮﺓ ،ﻭﺫﻟﻚ -ﰲ ﺫﺍﺗﻪ -ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﻣﻦ ﻗﺒﻞ ﻟﻮﻥ ﻣﻦ ﺍﻹﻋﺠﺎﺯ ،ﻻ ﻳﺮﺩ ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﰲ
ﻛﻼﻡ ﺍﻟﺒﺸﺮ ﺍﶈﺪﻭﺩﻱ ﺍﻟﻘﺪﺭﺓ ﰲ ﳎﺎﻝ ﺍﻟﺘﻌﺒﲑ.
ﻣﻦ ﺳﻮﺭﺓ ﻫﻮﺩ) :ﻭﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻧﻮﺣﺎ ﺇﹺﻟﹶﻰ ﻗﹶﻮﻣﻪ ﺇﹺﻧﻲ ﻟﹶﻜﹸﻢ ﻧﺬﻳﺮ ﻣﺒﹺﲔ ،ﺃﹶﻥ ﻻﱠ ﺗﻌﺒﺪﻭﹾﺍ
ﺇﹺﻻﱠ ﺍﻟﻠﹼﻪ ﺇﹺﻧﻲ ﺃﹶﺧﺎﻑ ﻋﻠﹶﻴﻜﹸﻢ ﻋﺬﹶﺍﺏ ﻳﻮﻡﹴ ﺃﹶﻟﻴﻢﹴ ،ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﻣﻦ ﻗﻮﻣﻪ ﻣﺎ ﻧﺮﺍﻙ
ﺇﹺﻻﱠ ﺑﺸﺮﺍ ﻣﺜﹾﻠﹶﻨﺎ ﻭﻣﺎ ﻧﺮﺍﻙ ﺍﺗﺒﻌﻚ ﺇﹺﻻﱠ ﺍﻟﱠﺬﻳﻦ ﻫﻢ ﺃﹶﺭﺍﺫﻟﹸﻨﺎ ﺑﺎﺩﻱ ﺍﻟﺮﺃﹾﻱﹺ ﻭﻣﺎ ﻧﺮﻯ ﻟﹶﻜﹸﻢ ﻋﻠﹶﻴﻨﺎ
ﻣﻦ ﻓﹶﻀﻞﹴ ﺑﻞﹾ ﻧﻈﹸﻨﻜﹸﻢ ﻛﹶﺎﺫﺑﹺﲔ ،ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺃﹶﺭﺃﹶﻳﺘﻢ ﺇﹺﻥ ﻛﹸﻨﺖ ﻋﻠﹶﻰ ﺑﻴﻨﺔ ﻣﻦ ﺭﺑﻲ ﻭﺁﺗﺎﻧﹺﻲ
ﺭﺣﻤﺔﹰ ﻣﻦ ﻋﻨﺪﻩ ﻓﹶﻌﻤﻴﺖ ﻋﻠﹶﻴﻜﹸﻢ ﺃﹶﻧﻠﹾﺰﹺﻣﻜﹸﻤﻮﻫﺎ ﻭﺃﹶﻧﺘﻢ ﻟﹶﻬﺎ ﻛﹶﺎﺭﹺﻫﻮﻥﹶ ،ﻭﻳﺎ ﻗﹶﻮﻡﹺ ﻻ ﺃﹶﺳﺄﹶﻟﹸﻜﹸﻢ
ﻼﻗﹸﻮ ﺭﺑﻬﹺﻢ ﻭﻟﹶﻜﻨ ﻲ ﻋﻠﹶﻴﻪ ﻣﺎﻻﹰ ﺇﹺﻥﹾ ﺃﹶﺟﺮﹺﻱ ﺇﹺﻻﱠ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﻭﻣﺂ ﺃﹶﻧﺎﹾ ﺑﹺﻄﹶﺎﺭﹺﺩ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺇﹺﻧﻬﻢ ﻣ ﹶ
ﺃﹶﺭﺍﻛﹸﻢ ﻗﹶﻮﻣﺎ ﺗﺠﻬﻠﹸﻮﻥﹶ ،ﻭﻳﺎ ﻗﹶﻮﻡﹺ ﻣﻦ ﻳﻨﺼﺮﻧﹺﻲ ﻣﻦ ﺍﻟﻠﹼﻪ ﺇﹺﻥ ﻃﹶﺮﺩﺗﻬﻢ ﺃﹶﻓﹶﻼﹶ ﺗﺬﹶﻛﱠﺮﻭﻥﹶ ،ﻭﻻﹶ ﺃﹶﻗﹸﻮﻝﹸ
ﻟﹶﻜﹸﻢ ﻋﻨﺪﻱ ﺧﺰﺁﺋﻦ ﺍﻟﻠﹼﻪ ﻭﻻﹶ ﺃﹶﻋﻠﹶﻢ ﺍﻟﹾﻐﻴﺐ ﻭﻻﹶ ﺃﹶﻗﹸﻮﻝﹸ ﺇﹺﻧﻲ ﻣﻠﹶﻚ ﻭﻻﹶ ﺃﹶﻗﹸﻮﻝﹸ ﻟﻠﱠﺬﻳﻦ ﺗﺰﺩﺭﹺﻱ
ﺃﹶﻋﻴﻨﻜﹸﻢ ﻟﹶﻦ ﻳﺆﺗﻴﻬﻢ ﺍﻟﻠﹼﻪ ﺧﻴﺮﺍ ﺍﻟﻠﹼﻪ ﺃﹶﻋﻠﹶﻢ ﺑﹺﻤﺎ ﻓﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﺇﹺﻧﻲ ﺇﹺﺫﹰﺍ ﻟﱠﻤﻦ ﺍﻟﻈﱠﺎﻟﻤﲔ ،ﻗﹶﺎﻟﹸﻮﺍﹾ ﻳﺎ
ﻧﻮﺡ ﻗﹶﺪ ﺟﺎﺩﻟﹾﺘﻨﺎ ﻓﹶﺄﹶﻛﹾﺜﹶﺮﺕ ﺟﹺﺪﺍﻟﹶﻨﺎ ﻓﹶﺄﹾﺗﻨﹺﺎ ﺑﹺﻤﺎ ﺗﻌﺪﻧﺎ ﺇﹺﻥ ﻛﹸﻨﺖ ﻣﻦ ﺍﻟﺼﺎﺩﻗﲔ ،ﻗﹶﺎﻝﹶ ﺇﹺﻧﻤﺎ ﻳﺄﹾﺗﻴﻜﹸﻢ
ﺑﹺﻪ ﺍﻟﻠﹼﻪ ﺇﹺﻥ ﺷﺎﺀ ﻭﻣﺎ ﺃﹶﻧﺘﻢ ﺑﹺﻤﻌﺠﹺﺰﹺﻳﻦ ،ﻭﻻﹶ ﻳﻨﻔﹶﻌﻜﹸﻢ ﻧﺼﺤﻲ ﺇﹺﻥﹾ ﺃﹶﺭﺩﺕ ﺃﹶﻥﹾ ﺃﹶﻧﺼﺢ ﻟﹶﻜﹸﻢ ﺇﹺﻥ
ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻳﺮﹺﻳﺪ ﺃﹶﻥ ﻳﻐﻮﹺﻳﻜﹸﻢ ﻫﻮ ﺭﺑﻜﹸﻢ ﻭﺇﹺﻟﹶﻴﻪ ﺗﺮﺟﻌﻮﻥﹶ ،ﺃﹶﻡ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺍﻓﹾﺘﺮﺍﻩ ﻗﹸﻞﹾ ﺇﹺﻥ ﺍﻓﹾﺘﺮﻳﺘﻪ
ﻓﹶﻌﻠﹶﻲ ﺇﹺﺟﺮﺍﻣﻲ ﻭﺃﹶﻧﺎﹾ ﺑﺮﹺﻱﺀٌ ﻣﻤﺎ ﺗﺠﺮﻣﻮﻥﹶ ،ﻭﺃﹸﻭﺣﻲ ﺇﹺﻟﹶﻰ ﻧﻮﺡﹴ ﺃﹶﻧﻪ ﻟﹶﻦ ﻳﺆﻣﻦ ﻣﻦ ﻗﹶﻮﻣﻚ ﺇﹺﻻﱠ ﻣﻦ
ﻗﹶﺪ ﺁﻣﻦ ﻓﹶﻼﹶ ﺗﺒﺘﺌﺲ ﺑﹺﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻔﹾﻌﻠﹸﻮﻥﹶ ،ﻭﺍﺻﻨﻊﹺ ﺍﻟﹾﻔﹸﻠﹾﻚ ﺑﹺﺄﹶﻋﻴﻨﹺﻨﺎ ﻭﻭﺣﻴﹺﻨﺎ ﻭﻻﹶ ﺗﺨﺎﻃﺒﻨﹺﻲ ﻓﻲ
ﺍﻟﱠﺬﻳﻦ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺇﹺﻧﻬﻢ ﻣ ﻐﺮﻗﹸﻮﻥﹶ ،ﻭﻳﺼﻨﻊ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻭﻛﹸﻠﱠﻤﺎ ﻣﺮ ﻋﻠﹶﻴﻪ ﻣﻸٌ ﻣﻦ ﻗﹶﻮﻣﻪ ﺳﺨﺮﻭﺍﹾ ﻣﻨﻪ
ﺨﺮﻭﻥﹶ ،ﻓﹶﺴﻮﻑ ﺗﻌﻠﹶﻤﻮﻥﹶ ﻣﻦ ﻳﺄﹾﺗﻴﻪ ﻋﺬﹶﺍﺏ ﻗﹶﺎﻝﹶ ﺇﹺﻥ ﺗﺴﺨﺮﻭﺍﹾ ﻣﻨﺎ ﻓﹶﺈﹺﻧﺎ ﻧﺴﺨﺮ ﻣﻨﻜﹸﻢ ﻛﹶﻤﺎ ﺗﺴ
ﻳﺨﺰﹺﻳﻪ ﻭﻳﺤﻞﱡ ﻋﻠﹶﻴﻪ ﻋﺬﹶﺍﺏ ﻣﻘﻴﻢ ،ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﺟﺎﺀ ﺃﹶﻣﺮﻧﺎ ﻭﻓﹶﺎﺭ ﺍﻟﺘﻨﻮﺭ ﻗﹸﻠﹾﻨﺎ ﺍﺣﻤﻞﹾ ﻓﻴﻬﺎ ﻣﻦ ﻛﹸﻞﱟ
ﺯﻭﺟﻴﻦﹺ ﺍﺛﹾﻨﻴﻦﹺ ﻭﺃﹶﻫﻠﹶﻚ ﺇﹺﻻﱠ ﻣﻦ ﺳﺒﻖ ﻋﻠﹶﻴﻪ ﺍﻟﹾﻘﹶﻮﻝﹸ ﻭﻣﻦ ﺁﻣﻦ ﻭﻣﺎ ﺁﻣﻦ ﻣﻌﻪ ﺇﹺﻻﱠ ﻗﹶﻠﻴﻞﹲ ،ﻭﻗﹶﺎﻝﹶ
ﺍﺭﻛﹶﺒﻮﺍﹾ ﻓﻴﻬﺎ ﺑﹺﺴﻢﹺ ﺍﻟﻠﹼﻪ ﻣﺠﺮﺍﻫﺎ ﻭﻣﺮﺳﺎﻫﺎ ﺇﹺﻥﱠ ﺭﺑﻲ ﻟﹶﻐﻔﹸﻮﺭ ﺭﺣﻴﻢ ،ﻭﻫﻲ ﺗﺠﺮﹺﻱ ﺑﹺﻬﹺﻢ ﻓﻲ ﻣﻮﺝﹴ
ﻛﹶﺎﻟﹾﺠﹺﺒﺎﻝﹺ ﻭﻧﺎﺩﻯ ﻧﻮﺡ ﺍﺑﻨﻪ ﻭﻛﹶﺎﻥﹶ ﻓﻲ ﻣﻌﺰﹺﻝﹴ ﻳﺎ ﺑﻨﻲ ﺍﺭﻛﹶﺐ ﻣﻌﻨﺎ ﻭﻻﹶ ﺗﻜﹸﻦ ﻣﻊ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ،
ﻗﹶﺎﻝﹶ ﺳﺂﻭﹺﻱ ﺇﹺﻟﹶﻰ ﺟﺒﻞﹴ ﻳﻌﺼﻤﻨﹺﻲ ﻣﻦ ﺍﻟﹾﻤﺎﺀ ﻗﹶﺎﻝﹶ ﻻﹶ ﻋﺎﺻﻢ ﺍﻟﹾﻴﻮﻡ ﻣﻦ ﺃﹶﻣﺮﹺ ﺍﻟﻠﹼﻪ ﺇﹺﻻﱠ ﻣﻦ ﺭﺣﻢ
ﻭﺣﺎﻝﹶ ﺑﻴﻨﻬﻤﺎ ﺍﻟﹾﻤﻮﺝ ﻓﹶﻜﹶﺎﻥﹶ ﻣﻦ ﺍﻟﹾﻤ ﻐﺮﻗﲔ ،ﻭﻗﻴﻞﹶ ﻳﺎ ﺃﹶﺭﺽ ﺍﺑﻠﹶﻌﻲ ﻣﺎﺀﻙ ﻭﻳﺎ ﺳﻤﺎﺀ ﺃﹶﻗﹾﻠﻌﻲ
ﻭﻏﻴﺾ ﺍﻟﹾﻤﺎﺀ ﻭﻗﹸﻀﻲ ﺍﻷَﻣﺮ ﻭﺍﺳﺘﻮﺕ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻮﺩﻱ ﻭﻗﻴﻞﹶ ﺑﻌﺪﺍﹰ ﻟﱢﻠﹾﻘﹶﻮﻡﹺ ﺍﻟﻈﱠﺎﻟﻤﲔ.(١١)(
ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ) :ﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻧﻮﺣﺎ ﺇﹺﻟﹶﻰ ﻗﹶﻮﻣﻪ ﻓﹶﻘﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﱠﻪ ﻣﺎ
ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﺇﹺﻧﻲ ﺃﹶﺧﺎﻑ ﻋﻠﹶﻴﻜﹸﻢ ﻋﺬﹶﺍﺏ ﻳﻮﻡﹴ ﻋﻈﻴﻢﹴ ،ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﻣﻦ ﻗﹶﻮﻣﻪ ﺇﹺﻧﺎ ﻟﹶﻨﺮﺍﻙ ﻓﻲ
ﺿﻼﹶﻝﹴ ﻣﺒﹺﲔﹴ ،ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﻟﹶﻴﺲ ﺑﹺﻲ ﺿﻼﹶﻟﹶﺔﹲ ﻭﻟﹶﻜﻨﻲ ﺭﺳﻮﻝﹲ ﻣﻦ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ ،ﺃﹸﺑﻠﱢﻐﻜﹸﻢ
ﺭﹺﺳﺎﻻﹶﺕ ﺭﺑﻲ ﻭﺃﹶﻧﺼﺢ ﻟﹶﻜﹸﻢ ﻭﺃﹶﻋﻠﹶﻢ ﻣﻦ ﺍﻟﻠﹼﻪ ﻣﺎ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ،ﺃﹶﻭﻋﺠﹺﺒﺘﻢ ﺃﹶﻥ ﺟﺎﺀﻛﹸﻢ ﺫﻛﹾﺮ ﻣﻦ
ﺭﺑﻜﹸﻢ ﻋﻠﹶﻰ ﺭﺟﻞﹴ ﻣﻨﻜﹸﻢ ﻟﻴﻨﺬﺭﻛﹸﻢ ﻭﻟﺘﺘﻘﹸﻮﺍﹾ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺮﺣﻤﻮﻥﹶ ،ﻓﹶﻜﹶﺬﱠﺑﻮﻩ ﻓﹶﺄﹶﳒﹶﻴﻨﺎﻩ ﻭﺍﻟﱠﺬﻳﻦ ﻣﻌﻪ
ﻓﻲ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻭﺃﹶ ﹾﻏﺮﻗﹾﻨﺎ ﺍﻟﱠﺬﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑﹺﺂﻳﺎﺗﻨﺎ ﺇﹺﻧﻬﻢ ﻛﹶﺎﻧﻮﺍﹾ ﻗﹶﻮﻣﺎﹰ ﻋﻤﲔ.(١٢)(
ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ) :ﻛﹶﺬﱠﺑﺖ ﻗﹶﻮﻡ ﻧﻮﺡﹴ ﺍﻟﹾﻤﺮﺳﻠﲔ ،ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ ﺃﹶﺧﻮﻫﻢ ﻧﻮﺡ ﺃﹶﻟﹶﺎ
ﺗﺘﻘﹸﻮﻥﹶ ،ﺇﹺﻧﻲ ﻟﹶﻜﹸﻢ ﺭﺳﻮﻝﹲ ﺃﹶﻣﲔ ،ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﻭﺃﹶﻃﻴﻌﻮﻥ ،ﻭﻣﺎ ﺃﹶﺳﺄﹶﻟﹸﻜﹸﻢ ﻋﻠﹶﻴﻪ ﻣﻦ ﺃﹶﺟﺮﹴ ﺇﹺﻥﹾ
ﺃﹶﺟﺮﹺﻱ ﺇﹺﻟﱠﺎ ﻋﻠﹶﻰ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ ،ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﻭﺃﹶﻃﻴﻌﻮﻥ ،ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﻧﺆﻣﻦ ﻟﹶﻚ ﻭﺍﺗﺒﻌﻚ ﺍﻟﹾﺄﹶﺭﺫﹶﻟﹸﻮﻥﹶ،
ﺸﻌﺮﻭﻥﹶ ،ﻭﻣﺎ ﺃﹶﻧﺎ ﺑﹺﻄﹶﺎﺭﹺ ﺩﻗﹶﺎﻝﹶ ﻭﻣﺎ ﻋﻠﹾﻤﻲ ﺑﹺﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻤﻠﹸﻮﻥﹶ ،ﺇﹺﻥﹾ ﺣﺴﺎﺑﻬﻢ ﺇﹺﻟﱠﺎ ﻋﻠﹶﻰ ﺭﺑﻲ ﻟﹶﻮ ﺗ
ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ،ﺇﹺﻥﹾ ﺃﹶﻧﺎ ﺇﹺﻟﱠﺎ ﻧﺬﻳﺮ ﻣﺒﹺﲔ ،ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺌﻦ ﻟﱠﻢ ﺗﻨﺘﻪ ﻳﺎ ﻧﻮﺡ ﻟﹶﺘﻜﹸﻮﻧﻦ ﻣﻦ ﺍﻟﹾﻤﺮﺟﻮﻣﲔ ،ﻗﹶﺎﻝﹶ
ﺭﺏ ﺇﹺﻥﱠ ﻗﹶﻮﻣﻲ ﻛﹶﺬﱠﺑﻮﻥ ،ﻓﹶﺎﻓﹾﺘﺢ ﺑﻴﻨﹺﻲ ﻭﺑﻴﻨﻬﻢ ﻓﹶﺘﺤﺎ ﻭﻧﺠﻨﹺﻲ ﻭﻣﻦ ﻣﻌﻲ ﻣﻦ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ،ﻓﹶﺄﹶﳒﹶﻴﻨﺎﻩ
ﻭﻣﻦ ﻣﻌﻪ ﻓﻲ ﺍﻟﹾﻔﹸﻠﹾﻚ ﺍﻟﹾﻤﺸﺤﻮﻥ ،ﺛﹸﻢ ﺃﹶ ﹾﻏﺮﻗﹾﻨﺎ ﺑﻌﺪ ﺍﻟﹾﺒﺎﻗﲔ ،ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻟﹶﺂﻳﺔﹰ ﻭﻣﺎ ﻛﹶﺎﻥﹶ
ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻣﺆﻣﻨﹺﲔ ،ﻭﺇﹺﻥﱠ ﺭﺑﻚ ﻟﹶﻬﻮ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﺮﺣﻴﻢ.(١٣)(
ﺇﺎ ﻗﺼﺔ ﻭﺍﺣﺪﺓ ..ﻗﺼﺔ ﻧﻮﺡ ﻣﻊ ﻗﻮﻣﻪ ،ﻭﺟﺪﺍﳍﻢ ﻣﻌﻪ ،ﻭﺭﺩﻭﺩﻩ ﻋﻠﻴﻬﻢ ،ﻭﺗﻜﺬﻳﺒﻬﻢ
ﻟﻪ ،ﻭﺇﻏﺮﺍﻗﻬﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻭﳒﺎﺓ ﺍﳌﺆﻣﻨﲔ.
ﻭﻟﻜﻦ ﻫﻞ ﻫﻲ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﺴﺮﺩ ﺍﻟﻘﺮﺁﱐ ،ﺃﻡ ﺇﺎ ﺻﻮﺭ ﻣﺘﻌﺪﺩﺓ ﻭﺇﻥ ﺗﺸﺎﺖ ﰲ
ﻋﻤﻮﻣﻴﺎﺎ ،ﻭﰲ ﺑﺪﺋﻬﺎ ﻭﰲ ﺎﻳﺘﻬﺎ؟
ﺇﻥ ﺍﺧﺘﻼﻑ ﺍﻟﺼﻮﺭ ﰲ ﻃﺮﻕ ﺍﻟﺴﺮﺩ ﺍﳌﺨﺘﻠﻔﺔ ﻫﻮ ﰲ ﺫﺍﺗﻪ ﲨﺎﻝ ،ﻷﻧﻪ ﻳﻌﻄﻲ ﰲ ﻛﻞ
ﻣﺮﺓ ﺟﻮﺍ ﳐﺘﻠﻔﺎﹰ ﻟﻠﻘﺼﺔ ﰲ ﻧﻔﺲ ﺍﻟﻘﺎﺭﺉ ﻭﺍﻟﺴﺎﻣﻊ ،ﻓﻜﺄﺎ ﻗﺼﺔ ﺟﺪﻳﺪﺓ ،ﻣﻊ ﺃﻥ ﺍﻷﺷﺨﺎﺹ
ﻫﻢ ﻫﻢ ،ﻭﺍﻟﻮﻗﺎﺋﻊ ﻫﻲ ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ.
ﺇﻥ ﺍﻟﻘﺼﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺮﺩ ﺮﺩ ﺍﻟﻘﺼﺺ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺸﺘﻤﻼ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻨﻴﺔ
ﺍﳉﻤﺎﻟﻴﺔ ﻋﻠﻰ ﻋﻨﺎﺻﺮ ﺍﳉﻤﺎﻝ ﺍﻟﻔﲏ ﺍﻟﱵ ﲡﻌﻞ ﻟﻪ ﻣﺪﺧﻼ ﻟﻄﻴﻔﺎ ﺇﱃ ﺍﻟﻨﻔﺲ ،ﻓﻴﻜﻮﻥ ﺃﺑﻠﻎ ﺗﺄﺛﲑﺍ
ﻓﻴﻬﺎ ،ﳑﺎ ﻟﻮ ﻛﺎﻥ ﳎﺮﺩ ﻓﻜﺮﺓ ﺃﻭ ﻗﻀﻴﺔ ﺫﻫﻨﻴﺔ ﲣﺎﻃﺐ ﺍﻟﻌﻘﻞ ﻭﺣﺪﻩ ﻭﻻ ﲣﺎﻃﺐ ﺍﻟﻮﺟﺪﺍﻥ.
ﻭﻟﻜﻦ ﺍﻟﺮﻭﻋﺔ ﰲ ﻫﺬﺍ ﺍﻟﻘﺼﺺ ﺃﻧﻪ -ﻣﻊ ﲨﺎﻟﻪ ﺍﻟﻔﲏ -ﻳﺆﺩﻱ ﻫﺪﻓﺎ ﺩﻋﻮﻳﺎ ﳑﺎ
ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺍﻷﻋﻈﻢ ،ﰲ ﺗﻨﺎﺳﻖ ﻛﺎﻣﻞ ﺑﲔ ﺍﳍﺪﻑ ﺍﻟﺪﻋﻮﻱ ﻭﺍﳉﻤﺎﻝ ﺍﻟﻔﲏ..
ﻭﺇﺫ ﻛﺎﻧﺖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺪﻋﻮﻳﺔ ﻛﺜﲑﺓ ﻭﻣﺘﻌﺪﺩﺓ ﻭﳐﺘﻠﻔﺔ ،ﳚﻲﺀ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﱐ ﰲ ﺻﻮﺭﺓ
ﳐﺘﻠﻔﺔ ﰲ ﻛﻞ ﻣﺮﺓ ،ﻣﺘﻨﺎﺳﻘﺔ ﻣﻊ ﺍﳍﺪﻑ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺇﻳﺮﺍﺩ ﺍﻟﻘﺼﺔ ،ﻣﻊ ﺗﻮﺍﻓﺮ ﺍﳉﻤﺎﻝ ﺍﻟﻔﲏ ﰲ
ﻛﻞ ﻣﺮﺓ.
ﻭﻟﻨﺮﺍﺟﻊ ﻗﺼﺔ ﻧﻮﺡ ﰲ ﺍﻟﺴﻮﺭ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺃﺛﺒﺘﻨﺎﻫﺎ ﻣﻨﺬ ﻗﻠﻴﻞ ،ﻟﻨﺮﻯ ﺗﻨﺎﺳﻘﻬﺎ ﰲ ﻛﻞ
ﻣﺮﺓ ﻣﻊ ﺍﳍﺪﻑ ﻣﻦ ﺇﻳﺮﺍﺩ ﺍﻟﻘﺼﺔ..
ﺍﳍﺪﻑ ﻣﻦ ﺇﻳﺮﺍﺩ ﺍﻟﻘﺼﺔ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ -ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺳﻴﺎﻕ ﺍﻟﺴﻮﺭﺓ -
ﺛﻼﺛﺔ ﺃﻣﻮﺭ) :ﺫﹶﻟﻚ ﻣﻦ ﺃﹶﻧﺒﺎﺀ ﺍﻟﹾﻘﹸﺮﻯ ﻧﻘﹸﺼﻪ ﻋﻠﹶﻴﻚ ﻣﻨﻬﺎ ﻗﹶﺂﺋﻢ ﻭﺣﺼﻴﺪ ،ﻭﻣﺎ ﻇﹶﻠﹶﻤﻨﺎﻫﻢ ﻭﻟﹶﻜﻦ
ﻇﹶﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻓﹶﻤﺎ ﺃﹶﻏﹾﻨﺖ ﻋﻨﻬﻢ ﺁﻟﻬﺘﻬﻢ ﺍﻟﱠﺘﻲ ﻳﺪﻋﻮﻥﹶ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﹼﻪ ﻣﻦ ﺷﻲﺀٍ ﻟﱢﻤﺎ ﺟﺎﺀ
ﺃﹶﻣﺮ ﺭﺑﻚ ﻭﻣﺎ ﺯﺍﺩﻭﻫﻢ ﻏﹶﻴﺮ ﺗﺘﺒﹺﻴﺐﹴ ،ﻭﻛﹶﺬﹶﻟﻚ ﺃﹶﺧﺬﹸ ﺭﺑﻚ ﺇﹺﺫﹶﺍ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻫﻲ ﻇﹶﺎﻟﻤﺔﹲ ﺇﹺﻥﱠ
ﺃﹶﺧﺬﹶﻩ ﺃﹶﻟﻴﻢ ﺷﺪﻳﺪ ،ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻵﻳﺔﹰ ﻟﱢﻤﻦ ﺧﺎﻑ ﻋﺬﹶﺍﺏ ﺍﻵﺧﺮﺓ ﺫﹶﻟﻚ ﻳﻮﻡ ﻣﺠﻤﻮﻉ ﻟﱠﻪ
ﺍﻟﻨﺎﺱ ﻭﺫﹶﻟﻚ ﻳﻮﻡ ﻣﺸﻬﻮﺩ) .(١٤)(ﻭﻛﹸﻠﹼﺎﹰ ﻧﻘﹸﺺ ﻋﻠﹶﻴﻚ ﻣﻦ ﺃﹶﻧﺒﺎﺀِ ﺍﻟﺮﺳﻞﹺ ﻣﺎ ﻧﺜﹶﺒﺖ ﺑﹺﻪ ﻓﹸﺆﺍﺩﻙ
ﻭﺟﺎﺀَﻙ ﻓﻲ ﻫﺬﻩ ﺍﻟﹾﺤﻖ ﻭﻣﻮﻋﻈﹶﺔﹲ ﻭﺫﻛﹾﺮﻯ ﻟﻠﹾﻤﺆﻣﻨﹺﲔ.(١٥)(
ﻓﻬﻲ ﺇﻧﺬﺍﺭ ﻟﻠﻨﺎﺱ ﻟﻜﻲ ﳛﺬﺭﻭﺍ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ﻭﻳﺘﻘﻮﻩ ..ﻭﻫﻲ ﺗﺜﺒﻴﺖ ﻟﻘﻠﺐ ﺍﻟﺮﺳﻮﻝ
< ،ﻭﻫﻲ ﻣﻮﻋﻈﺔ ﻭﺫﻛﺮﻯ ﻟﻠﻤﺆﻣﻨﲔ.
ﺃﻣﺎ ﺍﳍﺪﻑ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ -ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻴﺎﻕ ﺍﻟﺴﻮﺭﺓ -ﻓﻬﻮ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ:
)ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻓﻲ ﻗﹶﺮﻳﺔ ﻣﻦ ﻧﺒﹺﻲ ﺇﹺﻟﱠﺎ ﺃﹶﺧﺬﹾﻧﺎ ﺃﹶﻫﻠﹶﻬﺎ ﺑﹺﺎﻟﹾﺒﺄﹾﺳﺎﺀِ ﻭﺍﻟﻀﺮﺍﺀِ ﻟﹶﻌﻠﱠﻬﻢ ﻳﻀﺮﻋﻮﻥﹶ ،ﺛﹸﻢ
ﺑﺪﻟﹾﻨﺎ ﻣﻜﹶﺎﻥﹶ ﺍﻟﺴﻴﺌﹶﺔ ﺍﻟﹾﺤﺴﻨﺔﹶ ﺣﺘﻰ ﻋﻔﹶﻮﺍ ﻭﻗﹶﺎﻟﹸﻮﺍ ﻗﹶﺪ ﻣﺲ ﺁﺑﺎﺀَﻧﺎ ﺍﻟﻀﺮﺍﺀُ ﻭﺍﻟﺴﺮﺍﺀُ ﻓﹶﺄﹶﺧﺬﹾﻧﺎﻫﻢ
ﺑﻐﺘﺔﹰ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥﹶ().(١٦
ﻓﺎﻟﺘﺮﻛﻴﺰ ﻫﻨﺎ ﻫﻮ ﻋﻠﻰ ﺍﻷﺧﺬ ﺍﳌﺒﺎﻏﺖ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﺟﺮﻯ ﻣﻦ ﺃﺣﺪﺍﺙ ﺑﲔ
ﺍﻟﺮﺳﻮﻝ ﻭﻗﻮﻣﻪ ،ﻓﻼ ﻳﺮﻛﺰ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺴﻴﺎﻕ.
ﻭﺃﻣﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﻓﻬﺪﻑ ﺇﻳﺮﺍﺩ ﺍﻟﻘﺼﺔ -ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺍﻟﺴﻮﺭﺓ -ﺃﻥ
ﺍﻟﻜﻔﺎﺭ ﻳﻄﺎﻟﺒﻮﻥ ﺍﻟﺮﺳﻮﻝ < ﺑﺂﻳﺔ ﲡﻌﻠﻬﻢ ﻳﺼﺪﻗﻮﻥ ﺃﻧﻪ ﺭﺳﻮﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ .ﻓﺠﺎﺀ ﺍﻟﺘﺮﻛﻴﺰ
ﰲ ﺍﻟﻘﺼﺔ ﻋﻠﻰ ﺍﻵﻳﺔ .ﻭﻫﻲ ﺇﻫﻼﻙ ﺍﳌﻜﺬﺑﲔ ﻭﺗﻨﺠﻴﺔ ﺍﳌﺆﻣﻨﲔ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﺗﻔﺎﺻﻴﻞ ﺍﻷﺣﺪﺍﺙ
ﻛﻤﺎ ﻛﺎﻥ ﺍﳊﺎﻝ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ.
ﻭﻫﻜﺬﺍ ﻳﺘﻢ ﻟﻠﻘﺼﺔ ﲨﺎﳍﺎ ﺍﻟﻔﲏ ﻣﻊ ﻭﻓﺎﺋﻬﺎ -ﰲ ﻛﻞ ﻣﺮﺓ -ﺑﺎﳍﺪﻑ ﻣﻦ ﺇﻳﺮﺍﺩ
ﺍﻟﻘﺼﺔ ،ﻭﺗﺘﻨﻮﻉ ﺍﻟﺼﻮﺭ ﰲ ﻛﻞ ﻣﺮﺓ ﲟﺎ ﻳﻨﺎﺳﺐ ﺳﻴﺎﻕ ﺍﻟﻌﺮﺽ..
ﻭﺫﻟﻚ ﻣﻦ ﺍﻹﻋﺠﺎﺯ..
ﺧﺬ ﻣﺜﺎﻻ ﻣﻦ ﺃﻣﺜﻠﺔ ﺍﻹﳚﺎﺯ ﺍﻟﺒﻠﻴﻎ ،ﺳﻮﺭﺓ ﺍﻟﻘﺎﺭﻋﺔ) :ﺍﻟﹾﻘﹶﺎﺭﹺﻋﺔﹸ ،ﻣﺎ ﺍﻟﹾﻘﹶﺎﺭﹺﻋﺔﹸ ،ﻭﻣﺎ
ﺃﹶﺩﺭﺍﻙ ﻣﺎ ﺍﻟﹾﻘﹶﺎﺭﹺﻋﺔﹸ ،ﻳﻮﻡ ﻳﻜﹸﻮﻥﹸ ﺍﻟﻨﺎﺱ ﻛﹶﺎﻟﹾﻔﹶﺮﺍﺵﹺ ﺍﻟﹾﻤﺒﺜﹸﻮﺙ ،ﻭﺗﻜﹸﻮﻥﹸ ﺍﻟﹾﺠﹺﺒﺎﻝﹸ ﻛﹶﺎﻟﹾﻌﻬﻦﹺ
ﺿﻴﺔ ،ﻭﺃﹶﻣﺎ ﻣﻦ ﺧﻔﱠﺖ ﻣﻮﺍﺯﹺﻳﻨﻪ ،ﻓﹶﺄﹸﻣﻪ
ﺍﻟﹾﻤﻨﻔﹸﻮﺵﹺ ،ﻓﹶﺄﹶﻣﺎ ﻣﻦ ﺛﹶﻘﹸﻠﹶﺖ ﻣﻮﺍﺯﹺﻳﻨﻪ ،ﻓﹶﻬﻮ ﻓﻲ ﻋﻴﺸﺔ ﺭﺍ
ﻫﺎﻭﹺﻳﺔﹲ ،ﻭﻣﺎ ﺃﹶﺩﺭﺍﻙ ﻣﺎ ﻫﻴﻪ ،ﻧﺎﺭ ﺣﺎﻣﻴﺔﹲ().(١٧
ﻭﺧﺬ ﺻﻮﺭﺓ ﺃﺧﺮﻯ ﺃﻛﺜﺮ ﺗﻔﺼﻴﻼ ،ﻭﻟﻜﻦ ﰲ ﻏﲑ ﻃﻮﻝ ،ﰲ ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ) :ﻫ ﹾﻞ
ﺻﺒﺔﹲ ،ﺗﺼﻠﹶﻰ ﻧﺎﺭﺍ ﺣﺎﻣﻴﺔﹰ ،ﺗﺴﻘﹶﻰ ﻣﻦﺃﹶﺗﺎﻙ ﺣﺪﻳﺚﹸ ﺍﻟﹾﻐﺎﺷﻴﺔ ،ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ ﺧﺎﺷﻌﺔﹲ ،ﻋﺎﻣﻠﹶﺔﹲ ﻧﺎ
ﻋﻴﻦﹴ ﺁﻧﹺﻴﺔ ،ﻟﱠﻴﺲ ﻟﹶﻬﻢ ﻃﹶﻌﺎﻡ ﺇﹺﻟﱠﺎ ﻣﻦ ﺿﺮﹺﻳﻊﹴ ،ﻟﹶﺎ ﻳﺴﻤﻦ ﻭﻟﹶﺎ ﻳ ﻐﻨﹺﻲ ﻣﻦ ﺟﻮﻉﹴ ،ﻭﺟﻮﻩ ﻳﻮﻣﺌﺬ
ﻧﺎﻋﻤﺔﹲ ،ﻟﺴﻌﻴﹺﻬﺎ ﺭﺍﺿﻴﺔﹲ ،ﻓﻲ ﺟﻨﺔ ﻋﺎﻟﻴﺔ ،ﻟﱠﺎ ﺗﺴﻤﻊ ﻓﻴﻬﺎ ﻟﹶﺎ ﻏﻴﺔﹰ ،ﻓﻴﻬﺎ ﻋﻴﻦ ﺟﺎﺭﹺﻳﺔﹲ ،ﻓﻴﻬﺎ ﺳﺮﺭ
ﺼﻔﹸﻮﻓﹶﺔﹲ ،ﻭﺯﺭﺍﺑﹺﻲ ﻣﺒﺜﹸﻮﺛﹶﺔﹲ().(١٨
ﻣﺮﻓﹸﻮﻋﺔﹲ ،ﻭﺃﹶﻛﹾﻮﺍﺏ ﻣﻮﺿﻮﻋﺔﹲ ،ﻭﻧﻤﺎﺭﹺﻕ ﻣ
ﻭﺧﺬ ﻭﺻﻔﺎ ﺃﻛﺜﺮ ﺗﻔﺼﲕ ﻟﻠﻌﺬﺍﺏ ،ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ) :ﻫﺬﹶﺍﻥ ﺧﺼﻤﺎﻥ ﺍﺧﺘﺼﻤﻮﺍ ﻓﻲ
ﺭﺑﻬﹺﻢ ﻓﹶﺎﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻗﹸﻄﱢﻌﺖ ﻟﹶﻬﻢ ﺛﻴﺎﺏ ﻣﻦ ﻧﺎﺭﹴ ﻳﺼﺐ ﻣﻦ ﻓﹶﻮﻕﹺ ﺭﺅﻭﺳﻬﹺﻢ ﺍﻟﹾﺤﻤﻴﻢ ،ﻳﺼﻬﺮ
ﺑﹺﻪ ﻣﺎ ﻓﻲ ﺑﻄﹸﻮﻧﹺﻬﹺﻢ ﻭﺍﻟﹾﺠﻠﹸﻮﺩ ،ﻭﻟﹶﻬﻢ ﻣﻘﹶﺎﻣﻊ ﻣﻦ ﺣﺪﻳﺪ ،ﻛﹸﻠﱠﻤﺎ ﺃﹶﺭﺍﺩﻭﺍ ﺃﹶﻥ ﻳﺨﺮﺟﻮﺍ ﻣﻨﻬﺎ ﻣﻦ
ﻏﹶﻢ ﺃﹸﻋﻴﺪﻭﺍ ﻓﻴﻬﺎ ﻭﺫﹸﻭﻗﹸﻮﺍ ﻋﺬﹶﺍﺏ ﺍﻟﹾﺤﺮﹺﻳﻖﹺ().(١٩
ﺃﻭ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ) :ﻭﺃﹶﺻﺤﺎﺏ ﺍﻟﺸﻤﺎﻝﹺ ﻣﺎ ﺃﹶﺻﺤﺎﺏ ﺍﻟﺸﻤﺎﻝﹺ ،ﻓﻲ
ﺳﻤﻮﻡﹴ ﻭﺣﻤﻴﻢﹴ ،ﻭﻇﻞﱟ ﻣﻦ ﻳﺤﻤﻮﻡﹴ ،ﻟﱠﺎ ﺑﺎﺭﹺﺩ ﻭﻟﹶﺎ ﻛﹶﺮﹺﱘﹴ ،ﺇﹺﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻗﹶﺒﻞﹶ ﺫﹶﻟﻚ ﻣﺘﺮﻓﲔ،
ﻭﻛﹶﺎﻧﻮﺍ ﻳﺼﺮﻭﻥﹶ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻨﺚ ﺍﻟﹾﻌﻈﻴﻢﹺ ،ﻭﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺃﹶﺋﺬﹶﺍ ﻣﺘﻨﺎ ﻭﻛﹸﻨﺎ ﺗﺮﺍﺑﺎ ﻭﻋﻈﹶﺎﻣﺎ ﺃﹶﺋﻨﺎ
ﻟﹶﻤﺒﻌﻮﺛﹸﻮﻥﹶ ،ﺃﹶﻭ ﺁﺑﺎﺅﻧﺎ ﺍﻟﹾﺄﹶﻭﻟﹸﻮﻥﹶ ،ﻗﹸﻞﹾ ﺇﹺﻥﱠ ﺍﻟﹾﺄﹶﻭﻟﲔ ﻭﺍﻟﹾﺂﺧﺮﹺﻳﻦ ،ﻟﹶﻤﺠﻤﻮﻋﻮﻥﹶ ﺇﹺﻟﹶﻰ ﻣﻴﻘﹶﺎﺕ ﻳﻮﻡﹴ
ﻣﻌﻠﹸﻮﻡﹴ ،ﺛﹸﻢ ﺇﹺﻧﻜﹸﻢ ﺃﹶﻳﻬﺎ ﺍﻟﻀﺎﻟﱡﻮﻥﹶ ﺍﻟﹾﻤﻜﹶﺬﱢﺑﻮﻥﹶ ،ﻟﹶﺂﻛﻠﹸﻮﻥﹶ ﻣﻦ ﺷﺠﺮﹴ ﻣﻦ ﺯﻗﱡﻮﻡﹴ ،ﻓﹶﻤﺎﻟﺆﻭﻥﹶ ﻣﻨﻬﺎ
ﺍﻟﹾﺒﻄﹸﻮﻥﹶ ،ﻓﹶﺸﺎﺭﹺﺑﻮﻥﹶ ﻋﻠﹶﻴﻪ ﻣﻦ ﺍﻟﹾﺤﻤﻴﻢﹺ ،ﻓﹶﺸﺎﺭﹺﺑﻮﻥﹶ ﺷﺮﺏ ﺍﻟﹾﻬﹺﻴﻢﹺ ،ﻫﺬﹶﺍ ﻧﺰﻟﹸﻬﻢ ﻳﻮﻡ ﺍﻟﺪﻳﻦﹺ().(٢٠
ﰒ ﺧﺬ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﺍﳌﻔﺼﻞ ﻟﻠﻨﻌﻴﻢ ،ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ) :ﻓﹶﻮﻗﹶﺎﻫﻢ ﺍﻟﻠﱠﻪ ﺷﺮ ﺫﹶﻟ
ﻚ
ﺍﻟﹾﻴﻮﻡﹺ ﻭﻟﹶﻘﱠﺎﻫﻢ ﻧﻀﺮﺓﹰ ﻭﺳﺮﻭﺭﺍ ،ﻭﺟﺰﺍﻫﻢ ﺑﹺﻤﺎ ﺻﺒﺮﻭﺍ ﺟﻨﺔﹰ ﻭﺣﺮﹺﻳﺮﺍ ،ﻣﺘﻜﺌﲔ ﻓﻴﻬﺎ ﻋﻠﹶﻰ
ﺍﻟﹾﺄﹶﺭﺍﺋﻚ ﻟﹶﺎ ﻳﺮﻭﻥﹶ ﻓﻴﻬﺎ ﺷﻤﺴﺎ ﻭﻟﹶﺎ ﺯﻣﻬﺮﹺﻳﺮﺍ ،ﻭﺩﺍﻧﹺﻴﺔﹰ ﻋﻠﹶﻴﻬﹺﻢ ﻇﻠﹶﺎﻟﹸﻬﺎ ﻭﺫﹸﻟﱢﻠﹶﺖ ﻗﹸﻄﹸﻮﻓﹸﻬﺎ ﺗﺬﹾﻟﻴﻠﹰﺎ،
ﻭﻳﻄﹶﺎﻑ ﻋﻠﹶﻴﻬﹺﻢ ﺑﹺﺂﻧﹺﻴﺔ ﻣﻦ ﻓﻀﺔ ﻭﺃﹶﻛﹾﻮﺍﺏﹴ ﻛﹶﺎﻧﺖ ﻗﹶﻮﺍﺭﹺﻳﺮﺍ ،ﻗﹶﻮﺍﺭﹺﻳﺮ ﻣﻦ ﻓﻀﺔ ﻗﹶﺪﺭﻭﻫﺎ ﺗﻘﹾﺪﻳﺮﺍ،
ﻭﻳﺴﻘﹶﻮﻥﹶ ﻓﻴﻬﺎ ﻛﹶﺄﹾﺳﺎ ﻛﹶﺎﻥﹶ ﻣﺰﺍﺟﻬﺎ ﺯﳒﹶﺒﹺﻴﻠﹰﺎ ،ﻋﻴﻨﺎ ﻓﻴﻬﺎ ﺗﺴﻤﻰ ﺳﻠﹾﺴﺒﹺﻴﻠﹰﺎ ،ﻭﻳﻄﹸﻮﻑ ﻋﻠﹶﻴﻬﹺﻢ
ﺨﻠﱠﺪﻭﻥﹶ ﺇﹺﺫﹶﺍ ﺭﺃﹶﻳﺘﻬﻢ ﺣﺴِﺒﺘﻬﻢ ﻟﹸﺆﻟﹸﺆﺍ ﻣﻨﺜﹸﻮﺭﺍ ،ﻭﺇﹺﺫﹶﺍ ﺭﺃﹶﻳﺖ ﺛﹶﻢ ﺭﺃﹶﻳﺖ ﻧﻌﻴﻤﺎ ﻭﻣﻠﹾﻜﹰﺎ ﻭﹺﻟﹾﺪﺍﻥﹲ ﻣ
ﻛﹶﺒﹺﲑﺍ ،ﻋﺎﻟﻴﻬﻢ ﺛﻴﺎﺏ ﺳﻨﺪﺱﹴ ﺧﻀﺮ ﻭﺇﹺﺳﺘﺒﺮﻕ ﻭﺣﻠﱡﻮﺍ ﺃﹶﺳﺎﻭﹺﺭ ﻣﻦ ﻓﻀﺔ ﻭﺳﻘﹶﺎﻫﻢ ﺭﺑﻬﻢ
ﺷﺮﺍﺑﺎ ﻃﹶﻬﻮﺭﺍ ،ﺇﹺﻥﱠ ﻫﺬﹶﺍ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﺟﺰﺍﺀ ﻭﻛﹶﺎﻥﹶ ﺳﻌﻴﻜﹸﻢ ﻣﺸﻜﹸﻮﺭﺍ().(٢١
ﺇﻧﻚ ﺃﻭﻻﹰ ﰲ ﻋﺮﺽ ﻣﺘﻨﻮﻉ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ،ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ ﺍﻹﳚﺎﺯ ﻭﺍﻟﺘﻄﻮﻳﻞ ،ﺃﻭ ﻣﻦ
ﺣﻴﺚ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻮﺻﻒ ﻟﻠﻨﻌﻴﻢ ﻭﺍﻟﻌﺬﺍﺏ ،ﺍﻟﱵ ﲣﺘﻠﻒ ﰲ ﻛﻞ ﻣﻌﺮﺽ ﻋﻨﻬﺎ ﰲ ﺍﳌﻌﺮﺽ
ﺍﻵﺧﺮ ،ﻭﺍﻟﱵ ﺗﺸﻜﻞ ﰲ ﻛﻞ ﻣﺮﺓ ﺻﻮﺭﺓ ﳐﺘﻠﻔﺔ ﻋﻦ ﺍﻟﺼﻮﺭ ﺍﻷﺧﺮﻯ ،ﺣﱴ ﻭﺇﻥ ﺍﲢﺪﺕ ﰲ
ﻋﻤﻮﻣﻴﺎﺎ.
ﻭﺃﻧﺖ ﺛﺎﻧﻴﺎﹰ ﰲ ﻋﺮﺽ ﺣﻲ ﻣﺘﺪﻓﻖ ﺍﳊﻴﻮﻳﺔ ،ﻻ ﲤﻠﻚ ﺃﻻ ﺗﻨﻔﻌﻞ ﺑﻪ ﻧﻔﺴﻚ ،ﻭﻳﺘﺄﺛﺮ ﺑﻪ
ﻭﺟﺪﺍﻧﻚ .ﺑﻞ ﻻ ﲤﻠﻚ ﺇﻻ ﺃﻥ ﺗﻌﻴﺶ ﻓﻴﻪ ﻛﺄﻧﻪ ﺣﺎﺿﺮ ﺃﻣﺎﻣﻚ ﺍﻟﻠﺤﻈﺔ ،ﳛﻴﻂ ﺑﻚ ﻣﻦ ﻛﻞ
ﺟﺎﻧﺐ ،ﻭﻳﺄﺧﺬ ﻋﻠﻴﻚ ﺃﻗﻄﺎﺭ ﻧﻔﺴﻚ .ﺑﻞ ﻳﺼﻞ ﺍﻟﺘﺄﺛﺮ ﺑﻪ ﺃﻥ ﻳﻌﻴﺶ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﻛﺄﻧﻪ ﻫﻮ
ﺍﳊﺎﺿﺮ ،ﻭﻛﺄﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ -ﺍﻟﱵ ﻫﻲ ﺍﳊﺎﺿﺮ ﰲ ﺍﳊﻘﻴﻘﺔ -ﻛﺎﻧﺖ ﻭﺍﻗﻌﺎ ﻗﺪﳝﺎ ،ﺣﺪﺙ
ﺫﺍﺕ ﻳﻮﻡ ﰒ ﻣﻀﻰ ﻭﺍﻧﻘﻀﻰ ،ﻭﻟﻴﺴﺖ ﻫﻲ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ،ﻓﻴﻈﻞ
ﺧﺎﻃﺮ ﺍﻵﺧﺮﺓ ﺣﻴﺎ ﰲ ﺍﻟﻨﻔﺲ ﻻ ﻳﻔﺎﺭﻗﻬﺎ ،ﲟﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺻﻮﺭ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﻌﺬﺍﺏ ،ﺍﻷﻭﱃ
ﺗﺪﻓﻊ ﺍﻟﺸﻮﻕ ﺇﱃ ﺍﳉﻨﺔ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﲢﺬﹼﺭ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻌﺬﺍﺏ .ﻭﺫﻟﻚ ﻣﻦ ﺍﻹﻋﺠﺎﺯ..
ﺇﻥ ﺍﻟﻘﺮﺁﻥ -ﻛﻤﺎ ﻗﻠﻨﺎ -ﻛﺘﺎﺏ ﻫﺪﺍﻳﺔ ،ﻣﻬﻤﺘﻪ ﺍﻷﻭﱃ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﺇﱃ ﺭﻢ ،ﻭﺇﱃ
ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ) :ﻗﹶﺪ ﺟﺎﺀَﻛﹸﻢ ﻣﻦ ﺍﻟﻠﱠﻪ ﻧﻮﺭ ﻭﻛﺘﺎﺏ ﻣﺒﹺﲔ ،ﻳﻬﺪﻱ ﺑﹺﻪ ﺍﻟﻠﱠﻪ ﻣﻦﹺ ﺍﺗﺒﻊ ﺭﹺﺿﻮﺍﻧﻪ
ﺳﺒﻞﹶ ﺍﻟﺴﻼﻡﹺ ﻭﻳﺨﺮﹺﺟﻬﻢ ﻣﻦ ﺍﻟﻈﱡﻠﹸﻤﺎﺕ ﺇﹺﻟﹶﻰ ﺍﻟﻨﻮﺭﹺ ﺑﹺﺈﹺﺫﹾﻧﹺﻪ ﻭﻳﻬﺪﻳﻬﹺﻢ ﺇﹺﻟﹶﻰ ﺻﺮﺍﻁ
ﻣﺴﺘﻘﻴﻢﹴ().(٢٢
ﻭﺃﻭﺳﻊ ﺍﻷﺑﻮﺍﺏ ﺍﻟﱵ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﺘﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﺮﻢ ﻫﻮ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ
ﻗﺪﺭﺓ ﺍﷲ ،ﻭﺍﻟﱵ ﺗﺆﺩﻱ ﺑﺎﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ -ﺣﲔ ﻳﺘﺪﺑﺮﻫﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ -ﺃﻥ ﻳﻨﺒﺬ ﺍﻵﳍﺔ
ﺍﻟﺰﺍﺋﻔﺔ ﻛﻠﻬﺎ ،ﻭﻳﺘﻌﻠﻖ ﺑﺎﻹﻟﻪ ﺍﳊﻖ ،ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ ،ﻭﻳﻌﺒﺪﻩ ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ.
ﻭﰲ ﻣﻜﺎﻥ ﺁﺧﺮ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺳﻨﺘﻜﻠﻢ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﰲ ﳎﺎﻝ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺪﻋﻮﻱ،
ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ .ﺇﳕﺎ ﻧﺮﻳﺪ ﻫﻨﺎ ﺃﻥ ﻧﺘﺤﺪﺙ ﻋﻨﻬﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺩﺧﻮﳍﺎ ﰲ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻨﻮﻳﻊ ،ﺍﻟﱵ
ﳜﻴﻞ ﻟﻺﻧﺴﺎﻥ ﻟﻠﻮﻫﻠﺔ ﺍﻷﻭﱃ ﺃﺎ ﺗﻜﺮﺍﺭ ،ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﺗﻜﺮﺍﺭﺍﹰ ﰲ ﺍﳊﻘﻴﻘﺔ ،ﺇﳕﺎ ﻫﻲ ﻋﺮﺽ
ﻣﺘﻨﻮﻉ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ.
ﺍﻵﻳﺎﺕ ﰲ ﳎﻤﻠﻬﺎ ﻭﺍﺣﺪﺓ :ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺧﻠﻖ ﺍﻟﻨﺎﺱ ،ﻭﺗﺪﺑﲑ ﺍﻟﻜﻮﻥ،
ﻭﺍﳍﻴﻤﻨﺔ ﺍﻟﺘﺎﻣﺔ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﻣﻦ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﺳﻮﺍﺀ ﰲ ﺍﳌﺎﺿﻲ ﺃﻭ ﺍﳊﺎﺿﺮ ﺃﻭ
ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﺍﳊﺎﻛﻤﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ﺃﻭ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ.
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﺗﺄﰐ ﰲ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ..ﺑﻞ ﰲ ﻣﺌﺎﺕ ﺍﻟﺼﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ
ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ.
ﻓﺨﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺭﲟﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻵﻳﺎﺕ ﻭﺭﻭﺩﺍ ﰲ ﻣﻌﺮﺽ ﺇﺛﺒﺎﺕ ﻗﺪﺭﺓ ﺍﷲ
ﺍﻟﱵ ﻻ ﲢﺪﻫﺎ ﺣﺪﻭﺩ .ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺗﺮﺩ ﰲ ﺻﻮﺭ ﺳﱴ ﲡﻌﻠﻬﺎ ﺟﺪﻳﺪﺓ ﻭﻗﺎﺋﻤﺔ
ﺑﺬﺍﺎ ﰲ ﻛﻞ ﻣﺮﺓ) :ﻫﻮ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﻟﹶﻜﹸﻢ ﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺟﻤﻴﻌﺎﹰ ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﺇﹺﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ
ﻓﹶﺴﻮﺍﻫﻦ ﺳﺒﻊ ﺳﻤﺎﻭﺍﺕ ﻭﻫﻮ ﺑﹺﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋﻠﻴﻢ) .(٢٣)(ﺇﹺﻥﱠ ﻓﻲ ﺧﻠﹾﻖﹺ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ
ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺍﻟﻨﻬﺎﺭﹺ ﻭﺍﻟﹾﻔﹸﻠﹾﻚ ﺍﻟﱠﺘﻲ ﺗﺠﺮﹺﻱ ﻓﻲ ﺍﻟﹾﺒﺤﺮﹺ ﺑﹺﻤﺎ ﻳﻨﻔﹶﻊ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻣﻦ
ﺍﻟﺴﻤﺎﺀِ ﻣﻦ ﻣﺎﺀٍ ﻓﹶﺄﹶﺣﻴﺎ ﺑﹺﻪ ﺍﻟﹾﺄﹶﺭﺽ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﻭﺑﺚﱠ ﻓﻴﻬﺎ ﻣﻦ ﻛﹸﻞﱢ ﺩﺍﺑﺔ ﻭﺗﺼﺮﹺﻳﻒ ﺍﻟﺮﻳﺎﺡﹺ
ﻭﺍﻟﺴﺤﺎﺏﹺ ﺍﻟﹾﻤﺴﺨﺮﹺ ﺑﻴﻦ ﺍﻟﺴﻤﺎﺀِ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻟﹶﺂﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ ﻳﻌﻘﻠﹸﻮﻥﹶ()) .(٢٤ﺇﹺﻥﱠ ﺭﺑﻜﹸﻢ ﺍﻟﻠﱠﻪ
ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻓﻲ ﺳﺘﺔ ﺃﹶﻳﺎﻡﹴ ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵﹺ ﻳﻐﺸﻲ ﺍﻟﻠﱠﻴﻞﹶ ﺍﻟﻨﻬﺎﺭ
ﻳﻄﹾﻠﹸﺒﻪ ﺣﺜﻴﺜﺎﹰ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻣﺴﺨﺮﺍﺕ ﺑﹺﺄﹶﻣﺮﹺﻩ ﺃﹶﻻ ﻟﹶﻪ ﺍﻟﹾﺨﻠﹾﻖ ﻭﺍﻟﹾﺄﹶﻣﺮ ﺗﺒﺎﺭﻙ ﺍﻟﻠﱠﻪ
ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ) .(٢٥)(ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺭﻓﹶﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﹺﻐﻴﺮﹺ ﻋﻤﺪ ﺗﺮﻭﻧﻬﺎ ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵﹺ
ﻭﺳﺨﺮ ﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﻛﹸﻞﱞ ﻳﺠﺮﹺﻱ ﻟﺄﹶﺟﻞﹴ ﻣﺴﻤﻰ ﻳﺪﺑﺮ ﺍﻟﹾﺄﹶﻣﺮ ﻳﻔﹶﺼﻞﹸ ﺍﻟﹾﺂﻳﺎﺕ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺑﹺﻠﻘﹶﺎﺀِ
ﺭﺑﻜﹸﻢ ﺗﻮﻗﻨﻮﻥﹶ ،ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﻣﺪ ﺍﻟﹾﺄﹶﺭﺽ ﻭﺟﻌﻞﹶ ﻓﻴﻬﺎ ﺭﻭﺍﺳﻲ ﻭﺃﹶﻧﻬﺎﺭﺍﹰ ﻭﻣﻦ ﻛﹸﻞﱢ ﺍﻟﺜﱠﻤﺮﺍﺕ
ﺟﻌﻞﹶ ﻓﻴﻬﺎ ﺯﻭﺟﻴﻦﹺ ﺍﺛﹾﻨﻴﻦﹺ ﻳﻐﺸﻲ ﺍﻟﻠﱠﻴﻞﹶ ﺍﻟﻨﻬﺎﺭ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻟﹶﺂﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ ،ﻭﻓﻲ
ﺍﻟﹾﺄﹶﺭﺽﹺ ﻗﻄﹶﻊ ﻣﺘﺠﺎﻭﹺﺭﺍﺕ ﻭﺟﻨﺎﺕ ﻣﻦ ﺃﹶﻋﻨﺎﺏﹴ ﻭﺯﺭﻉ ﻭﻧﺨﻴﻞﹲ ﺻﻨﻮﺍﻥﹲ ﻭﻏﹶﻴﺮ ﺻﻨﻮﺍﻥ ﻳﺴﻘﹶﻰ
ﺑﹺﻤﺎﺀٍ ﻭﺍﺣﺪ ﻭﻧﻔﹶﻀﻞﹸ ﺑﻌﻀﻬﺎ ﻋﻠﹶﻰ ﺑﻌﺾﹴ ﻓﻲ ﺍﻟﹾﺄﹸﻛﹸﻞﹺ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻟﹶﺂﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ ﻳﻌﻘﻠﹸﻮﻥﹶ().(٢٦
)ﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻟﱠﻜﹸﻢ ﻣﻨﻪ ﺷﺮﺍﺏ ﻭﻣﻨﻪ ﺷﺠﺮ ﻓﻴﻪ ﺗﺴِﻴﻤﻮﻥﹶ ،ﻳﻨﺒﹺﺖ ﻟﹶﻜﹸﻢ ﺑﹺﻪ
ﺍﻟﺰﺭﻉ ﻭﺍﻟ ﺰﻳﺘﻮﻥﹶ ﻭﺍﻟﻨﺨﻴﻞﹶ ﻭﺍﻷَﻋﻨﺎﺏ ﻭﻣﻦ ﻛﹸﻞﱢ ﺍﻟﺜﱠﻤﺮﺍﺕ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻵﻳﺔﹰ ﻟﱢﻘﹶﻮﻡﹴ
ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ ،ﻭﺳﺨﺮ ﻟﹶﻜﹸﻢ ﺍﻟﻠﱠﻴﻞﹶ ﻭﺍﻟﹾﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﻭﺍﻟﹾﻨﺠﻮﻡ ﻣﺴﺨﺮﺍﺕ ﺑﹺﺄﹶﻣﺮﹺﻩ ﺇﹺﻥﱠ ﻓﻲ
ﺫﹶﻟﻚ ﻟﹶﺂﻳﺎﺕ ﻟﱢﻘﹶﻮﻡﹴ ﻳﻌﻘﻠﹸﻮﻥﹶ ،ﻭﻣﺎ ﺫﹶﺭﺃﹶ ﻟﹶﻜﹸﻢ ﻓﻲ ﺍﻷَﺭﺽﹺ ﻣﺨﺘﻠﻔﹰﺎ ﺃﹶﻟﹾﻮﺍﻧﻪ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻵﻳﺔﹰ ﻟﱢﻘﹶﻮﻡﹴ
ﻳﺬﱠﻛﱠﺮﻭﻥﹶ ،ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﺳﺨﺮ ﺍﻟﹾﺒﺤﺮ ﻟﺘﺄﹾﻛﹸﻠﹸﻮﺍﹾ ﻣﻨﻪ ﻟﹶﺤﻤﺎ ﻃﹶﺮﹺﻳﺎ ﻭﺗﺴﺘﺨﺮﹺﺟﻮﺍﹾ ﻣﻨﻪ ﺣﻠﹾﻴﺔﹰ
ﺸﻜﹸﺮﻭﻥﹶ ،ﻭﺃﹶﻟﹾﻘﹶﻰ ﻓﻲ ﺗﻠﹾﺒﺴﻮﻧﻬﺎ ﻭﺗﺮﻯ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻣﻮﺍﺧﺮ ﻓﻴﻪ ﻭﻟﺘﺒﺘﻐﻮﺍﹾ ﻣﻦ ﻓﹶﻀﻠﻪ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗ
ﺍﻷَﺭﺽﹺ ﺭﻭﺍﺳﻲ ﺃﹶﻥ ﺗﻤﻴﺪ ﺑﹺﻜﹸﻢ ﻭﺃﹶﻧﻬﺎﺭﺍ ﻭﺳﺒﻼﹰ ﻟﱠﻌﻠﱠﻜﹸﻢ ﺗﻬﺘﺪﻭﻥﹶ ،ﻭﻋﻼﻣﺎﺕ ﻭﺑﹺﺎﻟﻨﺠﻢﹺ ﻫﻢ
ﻳﻬﺘﺪﻭﻥﹶ ،ﺃﹶﻓﹶﻤﻦ ﻳﺨﻠﹸﻖ ﻛﹶﻤﻦ ﻻﱠ ﻳﺨﻠﹸﻖ ﺃﹶﻓﹶﻼ ﺗﺬﹶﻛﱠﺮﻭﻥﹶ().(٢٧
ﺃﻫﻲ ﺫﺍﺕ ﺍﳌﺸﺎﻫﺪ ﺍﳌﺄﻟﻮﻓﺔ ﺍﻟﱵ ﻳﺘﺒﻠﺪ ﻋﻠﻴﻬﺎ ﺍﳊﺲ ﻷﺎ ﻣﻜﺮﻭﺭﺓ ﺃﻣﺎﻣﻪ؟ ﺃﻡ ﺇﺎ ﺃﻣﺮ
ﺁﺧﺮ ﺟﺪﻳﺪ ﻳﻬﺰ ﺍﻟﻮﺟﺪﺍﻥ ﻭﳛﺮﻙ ﺍﳌﺸﺎﻋﺮ؟!
ﺇﻥ ﺍﳉﺪﻳﺪ ﻓﻴﻬﺎ ﺷﻴﺌﺎﻥ ﻳﱪﺯﳘﺎ ﺍﻟﺴﻴﺎﻕ .ﺍﻷﻭﻝ ﺃﻥ ﺍﻟﺴﻴﺎﻕ ﻳﻌﺮﺿﻬﺎ ﻻ ﻋﻠﻰ ﺃﺎ "
ﻣﺮﺋﻴﺎﺕ " ﺃﻣﺎﻡ ﺍﻹﻧﺴﺎﻥ ﻳﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﺸﺎﻫﺪﻫﺎ ،ﺃﻭ ﺣﱴ ﺃﻥ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ﺍﻟﺘﻔﺎﺗﺎ ﺧﺎﺻﺎ ..ﺇﳕﺎ
ﻳﺼﻠﻬﺎ ﻣﺒﺎﺷﺮﺓ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻟﻘﺎﺩﺭﺓ ﺍﻟﱵ ﺃﻭﺟﺪﺎ ،ﻭﺍﻟﱵ ﲢﺮﻛﻬﺎ ﻭﺗﺪﺑﺮ ﺃﻣﺮﻫﺎ ..ﺗﺼﻠﻬﺎ ﺑﺎﷲ؛
ﻓﻴﺸﺎﻫﺪﻫﺎ ﺍﻹﻧﺴﺎﻥ -ﻣﻊ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ -ﰲ ﺛﻮﺏ ﺟﺪﻳﺪ ﻏﲑ ﺫﻟﻚ ﺍﻟﺬﻱ ﺗﺒﻠﺪ ﻋﻠﻴﻪ
ﺍﳊﺲ .ﻓﺘﻨﺘﻔﺾ ﺣﻴﺔ ﰲ ﺍﻟﻮﺟﺪﺍﻥ ،ﻷﻥ ﺍﻟﻮﺟﺪﺍﻥ ﻳﺘﺎﺑﻊ ﻓﻴﻬﺎ ﻳﺪ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻠﻴﻞ ،ﰲ ﻛﻞ
ﺷﻲﺀ ﲟﻔﺮﺩﻩ ،ﻭﰲ ﺍﻤﻮﻉ ﺍﻟﺬﻱ ﺗﻜﻮﻧﻪ ﺍﳌﻔﺮﺩﺍﺕ ..ﻓﻴﻨﺒﺾ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺘﺄﺛﺮ ﺍﻟﻌﻤﻴﻖ ).(٢٨
ﺃﻣﺎ ﺍﻟﺸﻲﺀ ﺍﻵﺧﺮ ﻓﻬﻮ ﺍﻟﺘﻨﻮﻉ ﺍﳌﺴﺘﻤﺮ ﰲ ﺍﻟﻌﺮﺽ ..ﺇﻥ ﻟﻪ ﺧﺎﺻﻴﺔ ﺫﺍﺕ ﺗﺄﺛﲑ ،ﻫﻲ
ﺇﺣﻴﺎﺀ ﺍﳌﺸﻬﺪ ﺍﳌﻌﺮﻭﺽ ﻛﺄﻧﻪ ﰲ ﻛﻞ ﻣﺮﺓ ﺟﺪﻳﺪ.
ﻭﺫﻟﻚ ﻣﻦ ﺍﻹﻋﺠﺎﺯ..
ﻭﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻷﺧﲑ ﺃﻥ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻊ ﺟﺎﺀ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻨﻮﻳﻊ ﰲ
ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺒﺎﺭﺓ ﺫﺍﺎ ،ﻣﺎ ﺑﲔ ﺍﻟﺘﺬﻛﲑ ﻭﺍﻟﺘﺄﻧﻴﺚ ،ﻭﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ) :ﻣﺨﺘﻠﻔﺎﹰ ﺃﹶﻟﹾﻮﺍﻧﻬﺎ(،
)ﻣﺨﺘﻠﻒ ﺃﹶﻟﹾﻮﺍﻧﻬﺎ() ،ﻣﺨﺘﻠﻒ ﺃﹶﻟﹾﻮﺍﻧﻪ.(
ﻭﺧﺬ ﻛﺬﻟﻚ ﻫﺬﺍ ﺍﻟﻨﺺ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ) :ﺇﹺﻥﱠ ﺍﻟﻠﹼﻪ ﻓﹶﺎﻟﻖ ﺍﻟﹾﺤﺐ ﻭﺍﻟﻨﻮﻯ ﻳﺨﺮﹺ
ﺝ
ﺍﻟﹾﺤﻲ ﻣﻦ ﺍﻟﹾﻤﻴﺖ ﻭﻣﺨﺮﹺﺝ ﺍﻟﹾﻤﻴﺖ ﻣﻦ ﺍﻟﹾﺤﻲ ﺫﹶﻟﻜﹸﻢ ﺍﻟﻠﹼﻪ ﻓﹶﺄﹶﻧﻰ ﺗﺆﻓﹶﻜﹸﻮﻥﹶ ،ﻓﹶﺎﻟﻖ ﺍﻹِﺻﺒﺎﺡﹺ
ﻭﺟﻌﻞﹶ ﺍﻟﻠﱠﻴﻞﹶ ﺳﻜﹶﻨﺎ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﺣﺴﺒﺎﻧﺎ ﺫﹶﻟﻚ ﺗﻘﹾﺪﻳﺮ ﺍﻟﹾﻌﺰﹺﻳﺰﹺ ﺍﻟﹾﻌﻠﻴﻢﹺ ،ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﺟﻌﻞﹶ
ﻟﹶﻜﹸﻢ ﺍﻟﻨﺠﻮﻡ ﻟﺘﻬﺘﺪﻭﺍﹾ ﺑﹺﻬﺎ ﻓﻲ ﻇﹸﻠﹸﻤﺎﺕ ﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﺒﺤﺮﹺ ﻗﹶﺪ ﻓﹶﺼﻠﹾﻨﺎ ﺍﻵﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ ﻳﻌﻠﹶﻤﻮﻥﹶ ،ﻭﻫﻮ
ﺍﻟﱠﺬﻱ ﺃﹶﻧﺸﺄﹶﻛﹸﻢ ﻣﻦ ﻧﻔﹾﺲﹴ ﻭﺍﺣﺪﺓ ﻓﹶﻤﺴﺘﻘﹶﺮ ﻭﻣﺴﺘﻮﺩﻉ ﻗﹶﺪ ﻓﹶﺼﻠﹾﻨﺎ ﺍﻵﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ ﻳﻔﹾﻘﹶﻬﻮﻥﹶ،
ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻓﹶﺄﹶﺧﺮﺟﻨﺎ ﺑﹺﻪ ﻧﺒﺎﺕ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻓﹶﺄﹶﺧﺮﺟﻨﺎ ﻣﻨﻪ ﺧﻀﺮﺍ ﻧﺨﺮﹺﺝ
ﻣﻨﻪ ﺣﺒﺎ ﻣﺘﺮﺍﻛﺒﺎ ﻭﻣﻦ ﺍﻟﻨﺨﻞﹺ ﻣﻦ ﻃﹶﻠﹾﻌﻬﺎ ﻗﻨﻮﺍﻥﹲ ﺩﺍﻧﹺﻴﺔﹲ ﻭﺟﻨﺎﺕ ﻣﻦ ﺃﹶﻋﻨﺎﺏﹴ ﻭﺍﻟ ﺰﻳﺘﻮﻥﹶ
ﻭﺍﻟﺮﻣﺎﻥﹶ ﻣﺸﺘﺒﹺﻬﺎ ﻭﻏﹶﻴﺮ ﻣﺘﺸﺎﺑﹺﻪ ﺍﻧﻈﹸﺮﻭﺍﹾ ﺇﹺﻟﻰ ﺛﹶﻤﺮﹺﻩ ﺇﹺﺫﹶﺍ ﺃﹶﺛﹾﻤﺮ ﻭﻳﻨﻌﻪ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻜﹸﻢ ﻵﻳﺎﺕ ﻟﱢﻘﹶﻮﻡﹴ
ﻳﺆﻣﻨﻮﻥﹶ().(٣١
ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﱂ ﻳﻘﻞ :ﳜﺮﺝ ﺍﳊﻲ ﻣﻦ ﺍﳌﻴﺖ ﻭﳜﺮﺝ ﺍﳌﻴﺖ ﻣﻦ ﺍﳊﻲ ﻛﻤﺎ ﻫﻮ
ﺍﳌﻌﺘﺎﺩ ﰲ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮﻯ ،ﻭﻟﻜﻦ ﻗﺎﻝ) :ﻭﻣﺨﺮﹺﺝ ﺍﻟﹾﻤﻴﺖ ﻣﻦ ﺍﻟﹾﺤﻲ (ﻭﻫﺬﺍ ﺗﻨﻮﻳﻊ...
ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﱂ ﻳﻘﻞ :ﻓﺎﻟﻖ ﺍﻹﺻﺒﺎﺡ ﻭﺟﺎﻋﻞ ﺍﻟﻠﻴﻞ ﺳﻜﻨﺎ ﻛﻤﺎ ﻫﻮ ﺍﳌﻌﺘﺎﺩ ﰲ
ﻋﻄﻒ ﺍﻻﺳﻢ ﻋﻠﻰ ﺍﻻﺳﻢ ،ﻭﻟﻜﻦ ﻗﺎﻝ) :ﻭﺟﻌﻞﹶ ﺍﻟﻠﱠﻴﻞﹶ ﺳﻜﹶﻨﺎ( ﻭﻫﺬﺍ ﺗﻨﻮﻳﻊ..
ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﱂ ﻳﻘﻞ :ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺸﺄﻛﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻓﺠﻌﻞ ﳍﺎ ﻣﺴﺘﻘﺮﹰﺍ
ﻭﻣﺴﺘﻮﺩﻋﺎ ﻛﻤﺎ ﻳﺘﻮﻗﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻌﺎﺩﻱ ﻓﻴﺠﺮﻱ ﺍﻟﻌﻄﻒ ﺑﲔ ﻓﻌﻞ ﻭﻓﻌﻞ ،ﺇﳕﺎ ﺣﺬﻑ
ﺍﻟﻔﻌﻞ ﺍﻟﺜﺎﱐ ﻭﺟﻲﺀ ﲟﻌﻤﻮﻟﻪ ﻣﺮﻓﻮﻋﺎﹰ ﻛﺄﻧﻪ ﻧﺎﺋﺐ ﻓﺎﻋﻞ )ﻓﹶﺠﻌﻞﹶ ﳍﺎ ﻣﺴﺘﻘﺮ ﻭﻣﺴﺘﻮﺩﻉ( ﻭﻫﺬﺍ
ﺗﻨﻮﻳﻊ..
ﻭﰲ ﺍﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ ﺗﻜﺮﺭ ﺍﻟﻔﻌﻞ )ﻓﹶﺄﹶﺧﺮﺟﻨﺎ( )ﻓﹶﺄﹶﺧﺮﺟﻨﺎ( ﰲ ﺍﻟﺰﻣﻦ ﺍﳌﺎﺿﻲ ﻭﺟﺎﺀ ﺑﻌﺪﻩ
ﺍﳌﻀﺎﺭﻉ )ﻧﺨﺮﹺﺝ (ﻭﰲ ﻫﺬﺍ ﺗﻨﻮﻳﻊ ..ﰒ ﲡﺎﻭﺭ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﲰﺎﻥ ﻣﺮﻓﻮﻋﺎﻥ ﺑﺎﻟﻀﻤﺔ )ﻗﻨﻮﺍﻥﹲ
ﺩﺍﻧﹺﻴﺔﹲ( ،ﻭﺍﲰﺎﻥ ﺃﺣﺪﳘﺎ ﻣﻨﺼﻮﺏ ﺑﺎﻟﻜﺴﺮﺓ ﻭﺍﻟﺜﺎﱐ ﳎﺮﻭﺭ ﺑﺎﻟﻜﺴﺮﺓ )ﻭﺟﻨﺎﺕ ﻣﻦ ﺃﹶﻋﻨﺎﺏﹴ(
ﻭﺍﲰﺎﻥ ﻣﻨﺼﻮﺑﺎﻥ ﺑﺎﻟﻔﺘﺤﺔ )ﻭﺍﻟﺰﻳﺘﻮﻥﹶ ﻭﺍﻟﺮﻣﺎﻥﹶ( .ﻭﺃﺧﲑﺍﹰ ﺟﺎﺀﺕ ﻛﻠﻤﺔ ﰲ ﺻﻴﻐﺘﲔ ﳐﺘﻠﻔﺘﲔ
)ﻣﺸﺘﺒﹺﻬﺎ( ﻭ )ﻣﺘﺸﺎﺑﹺﻪ (ﻭﺫﻟﻚ ﻛﻠﻪ ﺗﻨﻮﻳﻊ..
ﻭﺫﻟﻚ ﻣﻦ ﺍﻹﻋﺠﺎﺯ..
ﻓﻔﻀﻼ ﻋﻦ ﻛﻮﻥ ﺍﻟﺘﻨﻮﻳﻊ ﻳﺬﻛﺮ -ﰲ ﺫﺍﺗﻪ -ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ
ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻻ ﲢﺪﻫﺎ ﺣﺪﻭﺩ ،ﻭﺍﻟﱵ ﻻ ﲣﻠﻖ ﻓﺤﺴﺐ ،ﺑﻞ ﲣﻠﻖ ﺃﻧﻮﺍﻋﺎ ﳐﺘﻠﻔﺔ ﻣﻦ ﻛﻞ ﺷﻲﺀ،
ﻭﻓﻀﻼ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻊ ﺍﻟﺬﻱ ﻳﺮﺩ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻟﻴﻠﻔﺖ ﺍﻟﻨﻈﺮ ﺇﱃ ﻇﺎﻫﺮﺓ ﺍﻟﺘﻨﻮﻳﻊ ﰲ ﺍﳋﻠﻖ ،ﻓﺈﻥ
ﺇﻳﺮﺍﺩ ﺁﻳﺎﺕ ﺍﻟﻘﺪﺭﺓ ﻳﺄﺧﺬ ﰲ ﻛﻞ ﻣﺮﺓ " ﺟﻮ " ﺍﻟﺴﻮﺭﺓ ﺍﻟﺬﻱ ﺗﺮﺩ ﻓﻴﻪ.
ﻓﺎﻵﻳﺎﺕ ﰲ ﳎﻤﻠﻬﺎ ﻭﺍﺣﺪﺓ ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﻣﻦ ﻗﺒﻞ :ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺧﻠﻖ
ﺍﻟﻨﺎﺱ ،ﻭﺗﺪﺑﲑ ﺍﻟﻜﻮﻥ ،ﻭﺍﳍﻴﻤﻨﺔ ﺍﻟﺘﺎﻣﺔ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﻛﻞ ﻣﻦ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﺳﻮﺍﺀ
ﰲ ﺍﳌﺎﺿﻲ ﺃﻭ ﺍﳊﺎﺿﺮ ﺃﻭ ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﺍﳊﺎﻛﻤﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ﺃﻭ ﰲ
ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ..ﻭﻟﻜﻨﻬﺎ ﺣﲔ ﺗﻌﺮﺽ ﰲ ﺳﻮﺭﺓ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺟﻮ ﺍﻟﺮﺿﺎ ﺍﻟﺮﺑﺎﱐ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ،
ﺃﻭ ﺍﻟﺘﺬﻛﲑ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﳝﺎﻥ ،ﺗﺄﺧﺬ ﺻﻮﺭﺓ ﳐﺘﻠﻔﺔ ﻋﻨﻬﺎ ﻫﻲ ﺫﺍﺎ ﺣﲔ
ﺗﻌﺮﺽ ﰲ ﺳﻮﺭﺓ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺟﻮ ﺍﻟﻐﻀﺐ ﺍﻟﺮﺑﺎﱐ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺃﻭ ﺟﻮ ﺍﻟﻨﺬﻳﺮ..
ﻭﻟﻨﻌﺪ ﺇﱃ ﺍﳌﺜﺎﻝ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺁﻧﻔﺎ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺁﺧﺮ ﻗﻮﻟﻪ) :ﺇﹺ ﱠﻥ
ﻓﻲ ﺫﹶﻟﻜﹸﻢ ﻵﻳﺎﺕ ﻟﱢﻘﹶﻮﻡﹴ ﻳﺆﻣﻨﻮﻥﹶ( ﲟﻌﲎ ﺃﻧﻪ ﺟﺎﺀ ﰲ ﻣﻌﺮﺽ ﺍﻟﺘﺬﻛﲑ ﺑﺂﻳﺎﺕ ﺍﷲ ﻟﺪﻋﻮﺓ ﺍﻟﻨﺎﺱ
ﺇﱃ ﺍﻹﳝﺎﻥ .ﻭﻟﻨﻀﻊ ﺇﱃ ﺟﺎﻧﺒﻪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﻳﺲ ،ﺍﻟﱵ ﺗﺸﻤﻞ " ﺍﳌﻮﺟﻮﺩﺍﺕ "
ﻧﻔﺴﻬﺎ ﺃﻭ ﺍﻵﻳﺎﺕ ﻧﻔﺴﻬﺎ ،ﻭﻟﻜﻦ ﰲ ﺟﻮ ﻣﺸﺤﻮﻥ ﺑﺎﻟﻐﻀﺐ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﳌﻌﺎﻧﺪﻳﻦ ،ﻭﻟﻨﻨﻈﺮ
ﻛﻴﻒ ﲣﺘﻠﻒ ﻃﺮﻳﻘﺔ ﺍﻟﻌﺮﺽ) :ﻭﺁﻳﺔﹲ ﻟﱠﻬﻢ ﺍﻟﹾﺄﹶﺭﺽ ﺍﻟﹾﻤﻴﺘﺔﹸ ﺃﹶﺣﻴﻴﻨﺎﻫﺎ ﻭﺃﹶﺧﺮﺟﻨﺎ ﻣﻨﻬﺎ ﺣﺒﺎ ﻓﹶﻤﻨﻪ
ﻳﺄﹾﻛﹸﻠﹸﻮﻥﹶ ،ﻭﺟﻌﻠﹾﻨﺎ ﻓﻴﻬﺎ ﺟﻨﺎﺕ ﻣﻦ ﻧﺨﻴﻞﹴ ﻭﺃﹶﻋﻨﺎﺏﹴ ﻭﻓﹶﺠﺮﻧﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﹾﻌﻴﻮﻥ ،ﻟﻴﺄﹾﻛﹸﻠﹸﻮﺍ ﻣﻦ
ﺸﻜﹸﺮﻭﻥﹶ ،ﺳﺒﺤﺎﻥﹶ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﹾﺄﹶﺯﻭﺍﺝ ﻛﹸﻠﱠﻬﺎ ﻣﻤﺎ ﺗﻨﺒﹺﺖ ﺛﹶﻤﺮﹺﻩ ﻭﻣﺎ ﻋﻤﻠﹶﺘﻪ ﺃﹶﻳﺪﻳﻬﹺﻢ ﺃﹶﻓﹶﻠﹶﺎ ﻳ
ﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﻦ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻭﻣﻤﺎ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ ،ﻭﺁﻳﺔﹲ ﻟﱠﻬﻢ ﺍﻟﻠﱠﻴﻞﹸ ﻧﺴﻠﹶﺦ ﻣﻨﻪ ﺍﻟﻨﻬﺎﺭ ﻓﹶﺈﹺﺫﹶﺍ ﻫﻢ
ﻣﻈﹾﻠﻤﻮﻥﹶ ،ﻭﺍﻟﺸﻤﺲ ﺗﺠﺮﹺﻱ ﻟﻤﺴﺘﻘﹶﺮ ﻟﱠﻬﺎ ﺫﹶﻟﻚ ﺗﻘﹾﺪﻳﺮ ﺍﻟﹾﻌﺰﹺﻳﺰﹺ ﺍﻟﹾﻌﻠﻴﻢﹺ ،ﻭﺍﻟﹾﻘﹶﻤﺮ ﻗﹶﺪﺭﻧﺎﻩ ﻣﻨﺎﺯﹺ ﹶﻝ
ﺣﺘﻰ ﻋﺎﺩ ﻛﹶﺎﻟﹾﻌﺮﺟﻮﻥ ﺍﻟﹾﻘﹶﺪﱘﹺ ،ﻟﹶﺎ ﺍﻟﺸﻤﺲ ﻳﻨﺒﻐﻲ ﻟﹶﻬﺎ ﺃﹶﻥ ﺗﺪﺭﹺﻙ ﺍﻟﹾﻘﹶﻤﺮ ﻭﻟﹶﺎ ﺍﻟﻠﱠﻴﻞﹸ ﺳﺎﺑﹺﻖ ﺍﻟﻨﻬﺎﺭﹺ
ﺸﺤﻮﻥ ،ﻭﺧﻠﹶﻘﹾﻨﺎ ﻟﹶﻬﻢ ﻭﻛﹸﻞﱞ ﻓﻲ ﻓﹶﻠﹶﻚ ﻳﺴﺒﺤﻮﻥﹶ ،ﻭﺁﻳﺔﹲ ﻟﱠﻬﻢ ﺃﹶﻧﺎ ﺣﻤﻠﹾﻨﺎ ﺫﹸﺭﻳﺘﻬﻢ ﻓﻲ ﺍﻟﹾﻔﹸﻠﹾﻚ ﺍﻟﹾﻤ
ﻣﻦ ﻣﺜﹾﻠﻪ ﻣﺎ ﻳﺮﻛﹶﺒﻮﻥﹶ ،ﻭﺇﹺﻥ ﻧﺸﺄﹾ ﻧ ﻐﺮﹺﻗﹾﻬﻢ ﻓﹶﻠﹶﺎ ﺻﺮﹺﻳﺦ ﻟﹶﻬﻢ ﻭﻟﹶﺎ ﻫﻢ ﻳﻨﻘﹶﺬﹸﻭﻥﹶ ،ﺇﹺﻟﱠﺎ ﺭﺣﻤﺔﹰ ﻣﻨﺎ
ﻭﻣﺘﺎﻋﺎ ﺇﹺﻟﹶﻰ ﺣﲔﹴ().(٣٢
ﻓﺎﻟﻌﻴﻮﻥ ﺗﻔﺠﺮ ،ﻭﺍﻟﻠﻴﻞ ﻳﺴﻠﺦ ﻣﻨﻪ ﺍﻟﻨﻬﺎﺭ ،ﻭﺍﻟﻈﻼﻡ ﻳﺴﻮﺩ ﻓﺠﺄﺓ ،ﻭﺁﺧﺮ ﺻﻮﺭﺓ
ﻟﻠﻘﻤﺮ ﻫﻲ ﻛﻮﻧﻪ ﻛﺎﻟﻌﺮﺟﻮﻥ ﺍﻟﻘﺪﱘ ،ﻭﺍﻟﺸﻤﺲ ﻻ ﺗﺪﺭﻙ ﺍﻟﻘﻤﺮ ﻭﻻ ﻳﻨﺒﻐﻲ ﳍﺎ ،ﻭﺍﻟﻠﻴﻞ ﻻ
ﻳﺴﺒﻖ ﺍﻟﻨﻬﺎﺭ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ .ﻭﺍﻟﻔﻠﻚ ﻣﺸﺤﻮﻥ .ﻭﻫﻢ ﻣﻨﺬﺭﻭﻥ ﺑﺈﻣﻜﺎﻥ ﺇﻏﺮﺍﻗﻬﻢ ﰲ ﻭﺿﻊ ﻻ
ﻳﻨﺠﺪﻫﻢ ﻓﻴﻪ ﺃﺣﺪ ﻭﻻ ﻳﺴﻌﻰ ﻹﻧﻘﺎﺫﻫﻢ ﺃﺣﺪ!
ﻭﻣﺎ ﺃﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻋﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﻠﺘﺎﳘﺎ
ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺰﺭﻉ ﻭﺍﻟﺜﻤﺎﺭ!
ﻭﺫﻟﻚ ﻣﻦ ﺍﻹﻋﺠﺎﺯ..
ﺣﻔﺰ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻗﻄﻊ ﺗﻠﻚ ﺍﳌﺴﺎﻓﺔ ﺍﻟﻜﺒﲑﺓ ،ﻭﺍﻟﺘﺮﻛﻴﺰ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺫﺍﺗﻪ ،ﲟﺎ ﻳﻮﺣﻲ
ﺑﺎﻫﺘﻤﺎﻣﻪ ﺍﳋﺎﺹ ﺑﺎﻷﻣﺮ ،ﻭﺃﻧﻪ ﺣﺮﻳﺺ ﻋﻠﻰ ﺳﻼﻣﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﻭﺍﻟﺮﺍﺟﺢ ﺃﻧﻪ ﻫﻮ
ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﻧﺎﺻﺮ ﻣﻮﺳﻰ ﻓﻴﻤﺎ ﺑﻌﺪ ﰲ ﻣﻮﺍﺟﻬﺔ ﻓﺮﻋﻮﻥ( .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﻋﻦ ﺍﻟﻴﻬﻮﺩ )ﻳﺤﺮﻓﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ (٣٥) (ﻭﻗﻮﻟﻪ ﻋﻨﻬﻢ )ﻳﺤﺮﻓﹸﻮﻥﹶ ﺍﻟﹾﻜﹶﻠﻢ ﻣﻦ ﺑﻌﺪ
ﻣﻮﺍﺿﻌﻪ .(٣٦) (ﻓﻔﻲ ﺍﻷﻭﱃ ﻳﺸﲑ ﺇﱃ ﲢﺮﻳﻔﻬﻢ ﻟﻜﻼﻡ ﺍﷲ ،ﻭﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﻟﺆﻡ ﻭﺍﻟﺘﻮﺍﺀ ،ﻭﰲ
ﺍﻟﺜﺎﻧﻴﺔ ﻳﺸﲑ ﺇﱃ ﲡﺮﺅﻫﻢ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺄﻥ ﻳﻘﺮﺭ ﺍﻷﻣﺮ ﻓﻴﻘﺮﺭﻭﺍ ﻏﲑﻩ ﻣﻦ ﺑﻌﺪ ﺗﻘﺪﻳﺮ
ﺍﷲ ﻟﻪ ،ﻭﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺗﻮﻗﺢ ﻭﲤﺮﺩ ﻋﻠﻰ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .ﻭﰲ ﻣﺜﻞ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻳﻜﻮﻥ
ﻟﻠﺘﻨﻮﻳﻊ ﺩﻻﻟﺔ ﺧﺎﺻﺔ ﺗﻀﺎﻑ ﺇﱃ ﳎﺮﺩ ﺍﻟﺘﻨﻮﻳﻊ ،ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺫﺍﺗﻪ ﻫﺪﻑ ﻣﻘﺼﻮﺩ.
ﻭﺫﻟﻚ ﻣﻦ ﺍﻹﻋﺠﺎﺯ..
ﰲ ﺩﻋﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ:
)ﻭﺇﹺﺫﹾ ﻳﺮﻓﹶﻊ ﺇﹺﺑﺮﺍﻫﻴﻢ ﺍﻟﹾﻘﹶﻮﺍﻋﺪ ﻣﻦ ﺍﻟﹾﺒﻴﺖ ﻭﺇﹺﺳﻤﺎﻋﻴﻞﹸ ﺭﺑﻨﺎ ﺗﻘﹶﺒﻞﹾ ﻣﻨﺎ ﺇﹺﻧﻚ ﺃﹶﻧﺖ ﺍﻟﺴﻤﻴﻊ
ﺍﻟﹾﻌﻠﻴﻢ ،ﺭﺑﻨﺎ ﻭﺍﺟﻌﻠﹾﻨﺎ ﻣﺴﻠﻤﻴﻦﹺ ﻟﹶﻚ ﻭﻣﻦ ﺫﹸﺭﻳﺘﻨﺎ ﺃﹸﻣﺔﹰ ﻣﺴﻠﻤﺔﹰ ﻟﱠﻚ ﻭﺃﹶﺭﹺﻧﺎ ﻣﻨﺎﺳﻜﹶﻨﺎ ﻭﺗﺐ ﻋﻠﹶﻴﻨﺂ
ﺇﹺﻧﻚ ﺃﹶﻧﺖ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ ،ﺭﺑﻨﺎ ﻭﺍﺑﻌﺚﹾ ﻓﻴﻬﹺﻢ ﺭﺳﻮﻻﹰ ﻣﻨﻬﻢ ﻳﺘﻠﹸﻮ ﻋﻠﹶﻴﻬﹺﻢ ﺁﻳﺎﺗﻚ ﻭﻳﻌﻠﱢﻤﻬﻢ
ﳊﻜﻴﻢ.(٣٧)( ﺍﻟﹾﻜﺘﺎﺏ ﻭﺍﻟﹾﺤﻜﹾﻤﺔﹶ ﻭﻳﺰﻛﱢﻴﻬﹺﻢ ﺇﹺﻧﻚ ﺃﹶﻧﺖ ﺍﻟﻌﺰﹺﻳﺰ ﺍ ﹶ
ﻻﺣﻈﺔ ﻧﻐﻤﺔ ﺍﳌﺪ ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﲟﺎ ﻳﻨﺎﺳﺐ ﺟﻮ ﺍﻟﺪﻋﺎﺀ )ﻣﻨﺎ ﺇﹺﻧﻚ) (ﻭﻣﻦ ﺫﹸﺭﻳﺘﻨﺎ
ﺃﹸﻣﺔﹰ( )ﻭﺗﺐ ﻋﻠﹶﻴﻨﺂ ﺇﹺﻧﻚ.(..
ﺍﳌﺸﻬﺪ ﻫﻮ ﻣﺮﱘ ﻣﻨﻘﻄﻌﺔﹰ ﻟﻠﻌﺒﺎﺩﺓ ﰲ ﺍﶈﺮﺍﺏ ،ﻭﺯﻛﺮﻳﺎ ﻻ ﻳﻔﺘﺄ ﻳﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻳﺘﻔﻘﺪ
ﺃﺣﻮﺍﳍﺎ ،ﻓﻬﻮ ﻛﻔﻴﻠﻬﺎ ﺍﳌﺴﺌﻮﻝ ﻋﻦ ﺗﺮﺑﻴﺘﻬﺎ ﻭﺭﻋﺎﻳﺘﻬﺎ ،ﻓﻴﺠﺪ ﻋﻨﺪﻫﺎ ﺭﺯﻗﺎ ﻣﺘﺠﺪﺩﺍ ﻓﻴﺴﺄﳍﺎ :ﻣﻦ
ﺃﻳﻦ ﳍﺎ ﻫﺬﺍ ﻭﻫﻲ ﻻ ﺗﺒﺎﺭﺡ ﺍﳌﻜﺎﻥ ﻭﻻ ﺗﺴﻌﻰ ﻋﻠﻰ ﺍﻟﺮﺯﻕ ،ﻓﺘﺠﻴﺒﻪ ﰲ ﺑﺮﺍﺀﺓ ﻭﺑﺴﺎﻃﺔ) :ﻫﻮ
ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﺇﻥﱠ ﺍﻟﻠﹼﻪ ﻳﺮﺯﻕ ﻣﻦ ﻳﺸﺎﺀ ﺑﹺﻐﻴﺮﹺ ﺣﺴﺎﺏﹴ( .ﻓﺘﺠﻴﺶ ﻧﻔﺲ ﺯﻛﺮﻳﺎ ﲟﺸﺎﻋﺮ ﻫﺎﺋﻠﺔ،
ﻭﻫﻮ ﻳﺮﻯ ﺍﻟﻔﻴﺾ ﺍﻹﳍﻲ ﻳﻔﻴﺾ ﻋﻠﻰ ﻣﺮﱘ ،ﻭﻫﻲ ﺍﻟﻄﻔﻠﺔ ﺍﻟﱵ ﻻ ﺣﻮﻝ ﳍﺎ ﻭﻻ ﻃﻮﻝ.
ﻓﻴﺸﺘﺎﻕ ..ﻳﺸﺘﺎﻕ ﺇﱃ ﺍﻟﺬﺭﻳﺔ ،ﻭﱂ ﻳﻜﻦ ﻗﺪ ﺭﺯﻕ ﺑﺎﻟﻮﻟﺪ ﺑﻌﺪ ،ﻭﻳﺸﺘﺎﻕ ﺇﱃ ﺃﻥ ﻳﻔﻴﺾ ﺍﷲ ﻋﻠﻴﻪ
ﻣﻦ ﻧﻌﻤﺎﺋﻪ ﻛﻤﺎ ﺃﻓﺎﺽ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﻔﻠﺔ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﻛﻠﻔﻪ ﺍﷲ ﺑﺮﻋﺎﻳﺘﻬﺎ) ..ﻫﻨﺎﻟﻚ (ﺩﻋﺎ
ﺯﻛﺮﻳﺎ ﺭﺑﻪ..
ﺇﻥ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﻟﺒﻼﻏﻴﲔ ﻳﻘﻮﻟﻮﻥ ﺇﺎ ﺗﻌﱪ ﻋﻦ ﺍﻟﺒﻌﺪ .ﻓﺎﻟﺸﻲﺀ ﻳﺸﺎﺀ ﻟﻪ ﺑﻜﻠﻤﺔ " ﻫﻨﺎ "
ﺇﺫﺍ ﻛﺎﻥ ﺣﺎﺿﺮﺍ ﻗﺮﻳﺒﺎ ﺗﺪﺭﻛﻪ ﺍﻟﻌﲔ ﺃﻭ ﺍﻟﻴﺪ ﻟﻘﺮﺑﻪ .ﻭﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﻜﻠﻤﺔ " ﻫﻨﺎﻙ " ﺇﺫﺍ ﻛﺎﻥ
ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻣﺘﻨﺎﻭﻝ ﺍﻟﻴﺪ ..ﰒ ﺇﺫﺍ ﺍﺷﺘﺪ ﺑﻌﺪﻩ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﻜﻠﻤﺔ " ﻫﻨﺎﻟﻚ " ﺑﺰﻳﺎﺩﺓ ﺍﻟﻼﻡ ﻟﺘﻌﻄﻲ
ﻣﺰﻳﺪﺍﹰ ﻣﻦ ﺍﻟﺒﻌﺪ..
ﻫﺬﺍ ﻫﻮ ﺍﶈﺮﺍﺏ ،ﻭﻫﺬﻩ ﻫﻲ ﻣﺮﱘ ،ﻛﻼﳘﺎ ﺣﺎﺿﺮ ﻗﺮﻳﺐ .ﻭﻫﺬﺍ ﻫﻮ ﺯﻛﺮﻳﺎ ﻣﻌﻬﺎ ﰲ
ﻧﻔﺲ ﺍﳌﻜﺎﻥ..
" ﻫﻨﺎﻟﻚ " ﰲ ﺃﻋﻤﺎﻕ ﻧﻔﺲ ﺯﻛﺮﻳﺎ ﲢﺮﻙ ﺍﻟﺸﻮﻕ ..ﺍﻟﺸﻮﻕ ﺇﱃ ﺍﻟﺬﺭﻳﺔ .ﻭﺍﻟﺸﻮﻕ ﺇﱃ
ﺍﻟﻔﻴﺾ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻳﻔﻴﺾ ﺑﺎﳋﲑ ،ﻭﺑﺎﻟﺮﲪﺔ ﻭﺑﺎﻟﻌﻄﺎﺀ ،ﻭﺑﺎﻟﺮﺿﻮﺍﻥ..
ﺇﻧﻪ ﺍﻹﻋﺠﺎﺯ..
ﺇﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻨﺺ ﻫﻮ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺜﻘﻠﺔ ﺑﺎﻟﺬﻧﻮﺏ ،ﻳﻘﻒ ﺻﺎﺣﺒﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ
ﻣﺜﻘﻼ ﺑﺬﻧﻮﺑﻪ ،ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻧﺼﻮﺹ ﺃﺧﺮﻯ) :ﻟﻴﺤﻤﻠﹸﻮﺍ ﺃﹶﻭﺯﺍﺭﻫﻢ ﻛﹶﺎﻣﻠﹶﺔﹰ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻭﻣﻦ
ﺃﹶﻭﺯﺍﺭﹺ ﺍﻟﱠﺬﻳﻦ ﻳﻀﻠﱡﻮﻧﻬﻢ ﺑﹺﻐﻴﺮﹺ ﻋﻠﹾﻢﹴ ﺃﹶﻻ ﺳﺎﺀَ ﻣﺎ ﻳ ﹺﺰﺭﻭﻥﹶ()) .(٤٠ﻭﻟﹶﻴﺤﻤﻠﹸﻦ ﺃﹶﺛﹾﻘﹶﺎﻟﹶﻬﻢ ﻭﺃﹶﺛﹾﻘﹶﺎﻻﹰ ﻣﻊ
ﺃﹶﺛﹾﻘﹶﺎﻟﻬﹺﻢ ﻭﻟﹶﻴﺴﺄﹶﻟﹸﻦ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻋﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻔﹾﺘﺮﻭﻥﹶ() ..) .(٤١ﻭﻗﹶﺪ ﺁﺗﻴﻨﺎﻙ ﻣﻦ ﻟﹶﺪﻧﺎ ﺫﻛﹾﺮﺍﹰ ،ﻣﻦ
ﺃﹶﻋﺮﺽ ﻋﻨﻪ ﻓﹶﺈﹺﻧﻪ ﻳﺤﻤﻞﹸ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻭﹺﺯﺭﺍﹰ ،ﺧﺎﻟﺪﻳﻦ ﻓﻴﻪ ﻭﺳﺎﺀَ ﻟﹶﻬﻢ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺣﻤﻼﹰ().(٤٢
) ..ﻭﻫﻢ ﻳﺤﻤﻠﹸﻮﻥﹶ ﺃﹶﻭﺯﺍﺭﻫﻢ ﻋﻠﹶﻰ ﻇﹸﻬﻮﺭﹺﻫﻢ ﺃﹶﻻ ﺳﺎﺀَ ﻣﺎ ﻳ ﹺﺰﺭﻭﻥﹶ().(٤٣
ﻧﻌﻢ ..ﻭﻟﻜﻦ!
ﺇﻥ ﺣﺬﻑ ﺍﳌﻮﺻﻮﻑ )ﻧﻔﺴﺲ( ﻣﻊ ﺇﺑﻘﺎﺀ ﺍﻟﺼﻔﺔ )ﻣﺜﻘﻠﺔ( ﻭﺗﺄﻧﻴﺜﻬﺎ ،ﻭﺇﻃﻼﻗﻬﺎ ﺑﻐﲑ
ﻣﻮﺻﻮﻑ ﻣﻌﲔ ،ﻳﻮﺭﺩ ﻋﻠﻰ ﺍﳋﺎﻃﺮ ﺻﻮﺭﺓ ﺍﳌﺮﺃﺓ ﺍﳊﺎﻣﻞ ،ﺍﳌﺜﻘﻠﺔ ﲝﻤﻠﻬﺎ ..ﻛﻢ ﺗﻌﺎﱐ ﻣﻨﻪ؟!
ﻭﺇﻥ ﺗﺪﻉ ﺍﻟﺒﺸﺮ ﲨﻴﻌﺎ ﺇﱃ ﲪﻠﻬﺎ -ﻓﻀﻼ ﻋﻦ ﺃﻭﱄ ﺍﻟﻘﺮﰉ -ﻓﻬﻞ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ
ﳛﻤﻞ ﻋﻨﻬﺎ ﲪﻠﻬﺎ ﺃﻭ ﳜﻔﻒ ﻋﻨﻬﺎ ﺷﻴﺌﺎ ﳑﺎ ﺗﻌﺎﻧﻴﻪ ﻣﻦ ﺫﻟﻚ ﺍﳊﻤﻞ؟!
ﺇﻧﻪ ﲪﻠﻬﺎ ﺍﳋﺎﺹ ﺍﻟﺬﻱ ﻻ ﳝﻠﻚ ﺃﺣﺪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺃﻥ ﳛﻤﻞ " ﺷﻴﺌﺎ "
ﻣﻨﻪ ،ﻭﻫﻲ ﻣﻌﺎﻧﺎﺎ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻌﺎﻭﺎ ﻓﻴﻬﺎ ،ﻓﻀﻼ ﻋﻦ ﺃﻥ ﳜﻔﻔﻬﺎ
ﻋﻨﻬﺎ..
ﻛﻢ ﺗﺒﻠﻎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﰲ ﺗﻌﻤﻴﻖ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ ،ﺍﻟﺬﻱ ﻳﺮﺩ ﺃﺣﻴﺎﻧﺎ ﺑﺼﻴﻎ ﺃﺧﺮﻯ:
)ﻭﻻ ﺗﺰﹺﺭ ﻭﺍﺯﹺﺭﺓﹲ ﻭﹺﺯﺭ ﺃﹸﺧﺮﻯ( )) ،(٤٤ﻛﹸﻞﱡ ﻧﻔﹾﺲﹴ ﺑﹺﻤﺎ ﻛﹶﺴﺒﺖ ﺭﻫﻴﻨﺔﹲ( )..(٤٥
ﻭﻛﻢ ﺗﺆﺛﺮ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﰲ ﻧﻔﺲ ﻣﻦ )ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻗﹶﻠﹾﺐ ﺃﹶﻭ ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ
)(٤٦
ﺷﻬﹺﻴﺪ(
ﺇﻧﻪ ﺍﻹﻋﺠﺎﺯ..
ﺍﻟﻨﺎﺭﹺ ﺍﺑﺘﻐﺎﺀَ ﺣﻠﹾﻴﺔ ﺃﹶﻭ ﻣﺘﺎﻉﹴ ﺯﺑﺪ ﻣﺜﹾﻠﹸﻪ ﻛﹶﺬﹶﻟﻚ ﻳﻀﺮﹺﺏ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺤﻖ ﻭﺍﻟﹾﺒﺎﻃﻞﹶ ﻓﹶﺄﹶﻣﺎ ﺍﻟﺰﺑﺪ
ﻓﹶﻴﺬﹾﻫﺐ ﺟﻔﹶﺎﺀً ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﻨﻔﹶﻊ ﺍﻟﻨﺎﺱ ﻓﹶﻴﻤﻜﹸﺚﹸ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻛﹶﺬﹶﻟﻚ ﻳﻀﺮﹺﺏ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺄﹶﻣﺜﹶﺎﻝﹶ().(٤٧
ﺍﻷﻣﺜﺎﻝ ﳍﺎ ﻭﻗﻊ ﺧﺎﺹ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﻷﺎ ﺗﺮﺳﻢ ﺻﻮﺭﺓ ﻣﻮﺍﺯﻳﺔ ﻟﻠﻤﻌﲎ ﺍﳌﻘﺼﻮﺩ..
ﲢﻮﻱ ﻏﺎﻟﺒﺎﹰ ﺃﻣﻮﺭﺍﹰ ﻣﻦ ﻣﺄﻟﻮﻓﺎﺕ ﺍﳊﻴﺎﺓ ،ﻳﺴﺘﻄﻴﻊ ﺍﻟﻨﺎﺱ ﺑﺴﻬﻮﻟﺔ ﺃﻥ ﻳﺘﻌﺮﻓﻮﺍ ﻋﻠﻴﻬﺎ ﻭﻳﺘﻤﺜﻠﻮﻫﺎ
ﰲ ﺃﺫﻫﺎﻢ .ﰒ ﻳﻘﻄﻊ ﺍﳋﻴﺎﻝ ﺭﺣﻠﺔ ﳑﺘﻌﺔ ﻳﻨﺘﻘﻞ ﻓﻴﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﳌﺄﻟﻮﻓﺔ ﺇﱃ ﺍﳌﻌﲎ "
ﺍﳌﻮﺍﺯﻱ " ،ﻓﻴﺘﺠﺴﻢ ﺍﳌﻌﲎ ﻭﻳﻨﺒﺾ ﺑﺎﳊﻴﻮﻳﺔ ﺣﲔ ﻳﺪﺭﻙ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﻴﻨﻪ ﻭﺑﲔ
ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳌﺜﻞ ،ﻭﻳﺘﻀﺎﻋﻒ ﺣﺠﻤﻪ ﰲ ﺍﳊﺲ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺮﺍﻩ ﻣﺮﺗﲔ :ﻣﺮﺓ ﰲ
ﺍﻟﺼﻮﺭﺓ ﺍﺮﺩﺓ ،ﻭﻣﺮﺓ ﰲ ﺍﳌﺜﻞ ﺍﳌﻀﺮﻭﺏ.
ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺗﺮﺩ ﺃﻣﺜﺎﻝ ﻛﺜﲑﺓ ،ﲡﺴﻢ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻳﺮﺍﺩ ﲡﺴﻴﻤﻬﺎ ،ﻭﺗﻀﺎﻋﻒ ﻭﻗﻌﻬﺎ ﰲ
ﺍﻟﻨﻔﻮﺱ .ﻭﲡﻲﺀ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻛﺮ ﺍﻷﻣﺜﺎﻝ ﰲ ﺍﻟﻠﻘﺮﺁﻥ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻟﹶﻘﹶﺪ ﺿﺮﺑﻨﺎ
ﻟﻠﻨﺎﺱﹺ ﻓﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥ ﻣﻦ ﻛﹸﻞﱢ ﻣﺜﹶﻞﹴ().(٤٨
ﺇﻧﻪ ﻳﺒﺪﺃ ﺑﻜﻼﻡ ﻻ ﲢﺴﺒﻪ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ ﻣﺜﻼ ﻳﻀﺮﺏ ،ﻷﻧﻪ ﺣﻘﻴﻘﺔ ﻭﺍﻗﻌﺔ ﻣﻦ ﺣﻘﺎﺋﻖ
" ﺍﻟﻄﺒﻴﻌﺔ " ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ،ﲡﻲﺀ ﰲ ﻣﻌﺮﺽ ﺫﻛﺮ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ) :ﺍﻟﻠﱠﻪ ﺧﺎﻟﻖ ﻛﹸﻞﱢ ﺷﻲﺀٍ
ﻭﻫﻮ ﺍﻟﹾﻮﺍﺣﺪ ﺍﻟﹾﻘﹶﻬﺎﺭ ،ﺃﹶﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً.(...
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺎﳌﺜﻞ .ﻓﻬﻲ ﺣﻘﻴﻘﺔ ﻭﻫﻲ ﻣﺜﻞ ﻳﻀﺮﺏ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ..
ﻫﺬﺍ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻧﺰﻝ ﺑﻘﺪﺭﺓ ﺍﷲ ﺳﺎﻟﺖ ﻣﻨﻪ ﺃﻭﺩﻳﺔ ،ﻛﻞ ﻭﺍﺩ ﲝﺴﺐ ﺳﻌﺘﻪ ،ﻭﺟﺮﻯ
ﺍﳌﺎﺀ ﰲ ﺍﻟﻮﺩﻳﺎﻥ ﻓﺎﺣﺘﻤﻞ ﺍﻟﺴﻴﻞ ﺯﺑﺪﺍ ﺭﺍﺑﻴﺎ ..ﺇﱃ ﻫﻨﺎ ﻳﺘﻢ ﺗﻘﺮﻳﺮ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﱵ ﺗﻘﻊ
ﰲ ﺍﻟﻄﺒﻴﻌﺔ ،ﻭﻳﺴﺠﻞ ﺍﻟﺴﻴﺎﻕ ﻭﺟﻮﺩ ﺍﻟﺰﺑﺪ ﻣﻊ ﺍﻧﺪﻓﺎﻉ ﺍﳌﺎﺀ ،ﻭﻫﺬﻩ ﺃﻳﻀﺎﹰ ﺣﻘﻴﻘﺔ ﺗﻘﻊ ﰲ
ﺍﻟﻄﺒﻴﻌﺔ..
ﻭﻟﻜﻦ ﻳﺄﺧﺬ ﺍﳌﺜﻞ ﰲ ﺍﻟﺘﺸﻜﹼﻞ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ،ﰒ ﳝﻀﻲ ﺷﻮﻃﺎ ﺁﺧﺮ) ..ﻭﻣﻤﺎ
ﻳﻮﻗﺪﻭﻥﹶ ﻋﻠﹶﻴﻪ ﻓﻲ ﺍﻟﻨﺎﺭﹺ ﺍﺑﺘﻐﺎﺀَ ﺣﻠﹾﻴﺔ ﺃﹶﻭ ﻣﺘﺎﻉﹴ ﺯﺑﺪ ﻣﺜﹾﻠﹸﻪ.(
ﻓﺎﻟﺰﺑﺪ ﻟﻴﺲ ﺣﺎﺩﺛﺎ ﰲ " ﺍﻟﻄﺒﻴﻌﺔ " ﻓﻘﻂ ،ﺑﻞ ﻓﻴﻤﺎ ﻳﺼﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻛﺬﻟﻚ .ﻓﺎﻟﻨﺎﺱ
ﻳﻮﻗﺪﻭﻥ ﻋﻠﻰ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ،ﻟﻴﺼﻬﺮﻭﳘﺎ ،ﰒ ﻳﺸﻜﻠﻮﻥ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﳌﻨﺼﻬﺮﺓ ﺣﻠﻴﺎﹰ ﻭﻣﺘﺎﻋﺎ
ﻣﺘﻌﺪﺩ ﺍﻷﺷﻜﺎﻝ ،ﻭﻟﻜﻦ ﻇﺎﻫﺮﺓ ﺍﻟﺰﺑﺪ ﺗﻼﺣﻘﻬﻢ ﺃﻳﻀﺎ ﻓﻴﻤﺎ ﻳﺼﻨﻌﻮﻥ ..ﻭﺇﱃ ﻫﻨﺎ ﺗﺘﻘﺮﺭ ﺣﻘﻴﻘﺔ
ﺟﺪﻳﺪﺓ :ﺃﻥ ﺍﻟﺰﺑﺪ ﻇﺎﻫﺮﺓ ﻣﻼﺯﻣﺔ ﺳﻮﺍﺀ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ،ﺃﻭ ﻓﻴﻤﺎ ﻳﺼﻨﻊ ﺍﻹﻧﺴﺎﻥ
ﺑﻴﺪﻳﻪ..
ﻭﻳﺒﺪﺃ ﺍﳌﺜﻞ ﻳﺘﺸﻜﻞ ﺑﺼﻮﺭﺓ ﺃﻭﺿﺢ ،ﻭﺫﻟﻚ ﺣﲔ ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﻛﹶﺬﹶﻟ
ﻚ
ﻳﻀﺮﹺﺏ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺤﻖ ﻭﺍﻟﹾﺒﺎﻃﻞﹶ( .ﻓﺎﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻣﻮﺟﻮﺩﺍﻥ ﻣﺘﺠﺎﻭﺭﻳﻦ ﻣﺘﻼﺯﻣﲔ ﰲ ﺣﻴﺎﺓ
ﺍﻟﻨﺎﺱ ،ﺑﻘﺪﺭ ﻣﻦ ﺍﷲ ،ﻭﻟﻜﻦ ﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﻮﻗﺖ ،ﻭﳌﺮﺣﻠﺔ ﻣﻦ ﺍﳌﺮﺍﺣﻞ ..ﰒ ﻳﺄﰐ ﻣﺎ ﻗﺪﺭﻩ ﺍﷲ
ﻭﻣﺎ ﻗﺮﺭﻩ ﻣﻨﺬ ﺍﻷﺯﻝ) :ﻓﹶﺄﹶﻣﺎ ﺍﻟﺰﺑﺪ ﻓﹶﻴﺬﹾﻫﺐ ﺟﻔﹶﺎﺀً ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﻨﻔﹶﻊ ﺍﻟﻨﺎﺱ ﻓﹶﻴﻤﻜﹸﺚﹸ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ(
ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﱵ ﺗﺴﺘﻘﺮ ﻓﻴﻬﺎ ﺍﻷﻣﻮﺭ ﰲ ﻭﺿﻌﻬﺎ ﺍﻷﺧﲑ..
ﻭﻟﻜﻲ ﻧﺪﺭﻙ ﻣﺮﻣﻰ ﺍﳌﺜﻞ ﻻ ﺑﺪ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﻭﺍﻗﻊ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﳌﻜﻴﺔ ،ﻭﺇﱃ
ﺣﺎﻝ ﺍﳌﺆﻣﻨﲔ ﻳﻮﻣﺌﺬ ).(٤٩
ﻫﻨﺎ ﻣﻀﺮﺏ ﺍﳌﺜﻞ ﰲ ﺻﻮﺭﺗﲔ :ﺻﻮﺭﺓ ﺍﻟﺰﺑﺪ ﺍﻟﺮﺍﰊ ﻓﻮﻕ ﺍﳌﺎﺀ ،ﻭﺍﻟﺰﺑﺪ ﺍﳌﻐﺸﻲ
ﻟﻠﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺍﳌﺼﻬﻮﺭﺗﲔ..
ﻓﺄﻣﺎ ﺍﻟﺴﻴﻞ ﻓﺒﻌﺪ ﻓﺘﺮﺓ ﻳﺼﻔﻮ ،ﻭﻳﻨﻔﺜﺊ ﺍﻟﺰﺑﺪ ﺍﻟﺬﻱ ﻳﻌﻠﻮﻩ ،ﻭﻳﺬﻫﺐ ﺟﻔﺎﺀ ..ﻳﺬﻫﺐ
ﺑﺪﺩﺍ ..ﻭﻳﺒﻘﻰ ﺍﳌﺎﺀ ﻳﺴﻘﻲ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ ،ﻭﻳﻨﺒﺖ ﺍﻟﺰﺭﻉ ،ﻭﻳﻨﺘﻔﻊ ﺍﻟﻨﺎﺱ ﺑﻪ ،ﻭﻳﻔﺮﺣﻮﻥ ﺑﺎﳋﲑ
ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻌﻪ.
) (٤٩ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﳐﺘﻠﻒ ﰲ ﻛﻮﺎ ﻣﺪﻧﻴﺔ ﺃﻡ ﻣﻜﻴﺔ ،ﻭﻳﻐﻠﺐ ﻋﻠﻰ ﻇﲏ – ﻛﻤﺎ ﺑﻴﻨﺖ ﰲ ﻛﺘﺎﺏ " ﺩﺭﺍﺳﺎﺕ
ﻗﺮﺁﻧﻴﺔ – ﺃﺎ ﻣﻜﻴﺔ ﲢﻮﻱ ﺁﻳﺎﺕ ﻣﺪﻧﻴﺔ .ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻭﺃﻣﺎ ﺍﻟﺰﺑﺪ ﺍﻟﺬﻱ ﻳﻌﻠﻮ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺼﻬﺮ ﻓﻴﻠﻘﻲ ﺟﺎﻧﺒﺎ ،ﻭﻳﺬﻫﺐ
ﺑﺪﺩﺍ ،ﻭﺃﻣﺎ ﺍﳌﻌﺪﻥ ﺍﻟﺼﺎﰲ ﻓﻴﺒﻘﻲ ﻧﻘﻴﺎ ﺧﺎﻟﺼﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻨﺎﺱ.
ﺫﻟﻚ ﻫﻮ ﺍﳌﺜﻞ .ﺃﻣﺎ ﺍﻟﺼﻮﺭﺓ " ﺍﳌﻮﺍﺯﻳﺔ " ﺍﳌﻄﻠﻮﺏ ﺇﺑﺮﺍﺯﻫﺎ ﻓﻬﻲ ﺃﻥ ﺍﻧﺘﻔﺎﺵ ﺍﻟﺒﺎﻃﻞ
ﻭﻫﻴﻤﻨﺔ ﺍﻟﻜﻔﺎﺭ ﰲ ﻣﻜﺔ ﺯﺍﺋﻼﻥ ﲝﻮﻝ ﺍﷲ ﻭﻗﻮﺗﻪ .ﻭﻳﺒﻘﻰ ﺍﳊﻖ ،ﻭﻳﻌﻠﻮ ،ﻭﻳﻨﺘﺼﺮ ،ﻭﳜﻠﺺ ﻟﻪ
ﺍﳉﻮ ،ﻭﻳﺼﺒﺢ ﻫﻮ ﺍﻟﻘﻮﺓ ﺍﳌﻤﻜﹼﻨﺔ ﰲ ﺍﻷﺭﺽ ،ﻭﻳﺪﺧﻞ ﺍﻟﻨﺎﺱ ﰲ ﺩﻳﻦ ﺍﷲ ﺃﻓﻮﺍﺟﺎ ،ﺑﻌﺪ ﻓﺘﺮﺓ
ﺍﻟﺼﺮﺍﻉ ﺍﻟﱵ ﳜﻮﺿﻬﺎ ﺍﳊﻖ ﻣﻊ ﺍﻟﺒﺎﻃﻞ) :ﻭﻟﹶﻮﻻ ﺩﻓﹾﻊ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﹺﺒﻌﺾﹴ ﻟﹶﻔﹶﺴﺪﺕ
ﺍﻟﹾﺄﹶﺭﺽ ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﺫﹸﻭ ﻓﹶﻀﻞﹴ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ.(٥٠) (
ﺇﻧﻪ ﻣﺜﻞ ﺭﺍﺋﻊ ،ﳚﺴﺪ ﻋﻠﻮ ﺍﻟﺒﺎﻃﻞ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﻮﻗﺖ ،ﰒ ﺗﺒﺪﺩﻩ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻭﺍﻧﺘﺼﺎﺭ
ﺍﳊﻖ..
ﻣﻦ ﺳﻨﻦ ﺍﷲ ﺃﻥ ﻳﺴﺒﻖ ﺍﻧﺘﺼﺎﺭ ﺍﳊﻖ ﻭﲤﻜﻨﻪ ﰲ ﺍﻷﺭﺽ ﻓﺘﺮﺓ ﻳﻌﻠﻮ ﻓﻴﻬﺎ ﺍﻟﺒﺎﻃﻞ
ﻭﻳﻨﺘﻔﺶ .ﻭﻣﻦ ﺳﻨﺔ ﺍﷲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﻥ ﻳﺒﺘﻠﻲ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻠﻰ ﻳﺪ ﺍﻟﻜﻔﺎﺭ) :ﺃﹶﺣﺴِﺐ ﺍﻟﻨﺎﺱ
ﺃﹶﻥﹾ ﻳﺘﺮﻛﹸﻮﺍ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ ﻳﻔﹾﺘﻨﻮﻥﹶ ،ﻭﻟﹶﻘﹶﺪ ﻓﹶﺘﻨﺎ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﻓﹶﻠﹶﻴﻌﻠﹶﻤﻦ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ
ﺻﺪﻗﹸﻮﺍ ﻭﻟﹶﻴﻌﻠﹶﻤﻦ ﺍﻟﹾﻜﹶﺎﺫﺑﹺﲔ.(٥١)(
ﻭﻳﺒﲔ ﺍﷲ ﺣﻜﻤﺔ ﺍﻻﺑﺘﻼﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻟﻴﻤﺤﺺ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻳﻤﺤ ﻖ
ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ .(٥٢) (ﻓﻤﺤﻖ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻳﺄﰐ ﺑﻌﺪ ﲤﺤﻴﺺ ﺍﳌﺆﻣﻨﲔ ﻭﲤﺤﻴﺺ ﺍﳌﺆﻣﻨﲔ ﻳﺄﰐ ﻣﻦ
ﺧﻼﻝ ﺍﻻﺑﺘﻼﺀ..
ﻭﺗﺒﻠﻎ ﺍﻟﺮﻭﻋﺔ ﰲ ﺍﳌﺜﻞ ﻗﻤﺘﻬﺎ ﰲ ﺗﺼﻮﻳﺮ ﺣﺎﻟﺔ ﺍﻻﺑﺘﻼﺀ ..ﺇﺎ " ﻓﺘﻨﺔ " ﻳﻨﺼﻬﺮ ﻓﻴﻬﺎ
ﺍﳌﺆﻣﻨﻮﻥ ﻛﻤﺎ ﻳﻔﹾﺘﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ) ،(٥٣ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ:
)ﺃﹶﺣﺴِﺐ ﺍﻟﻨﺎﺱ ﺃﹶﻥﹾ ﻳﺘﺮﻛﹸﻮﺍ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ ﻳﻔﹾﺘﻨﻮﻥﹶ ،ﻭﻟﹶﻘﹶﺪ ﻓﹶﺘﻨﺎ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ
ﺻﺪﻗﹸﻮﺍ ﻭﻟﹶﻴﻌﻠﹶﻤﻦ ﺍﻟﹾﻜﹶﺎﺫﺑﹺﲔ.(٥٤)(
ﻓﹶﻠﹶﻴﻌﻠﹶﻤﻦ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ
ﻭﰲ ﻋﻤﻠﻴﺔ ﺍﻻﻧﺼﻬﺎﺭ ﺍﻟﱵ ﺗﺘﻢ ﰲ ﺍﻻﺑﺘﻼﺀ ﺗﺬﻫﺐ ﺃﺩﺭﺍﻥ ﺍﻟﻨﻔﻮﺱ ،ﻭﺗﺼﻔﻮ ،ﻭﺗﺨﻠﹸ
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ﷲ ،ﻛﻤﺎ ﻳﺬﻫﺐ ﻣﺎ ﻳﻌﻠﻖ ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻣﻦ ﺃﻭﺷﺎﺏ ،ﻻ ﺗﺰﻭﻝ ﺇﻻ " ﺑﺎﻟﻔﺘﻨﺔ " ﻋﻠﻰ ﺍﻟﻨﺎﺭ،
ﰒ ﻳﺒﻘﻰ ﺍﳉﻮﻫﺮ ﺍﻟﺼﺎﰲ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺘﻊ ﺑﻪ ﺍﻟﻨﺎﺱ.
" ﻳﺄﹾﺕ .." ﻣﻦ ﺃﻳﻦ ﻳﺄﰐ؟ ﺇﻥ ﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻳﻌﻮﺩ ﻣﺒﺼﺮﺍ ﰲ ﺍﻟﺘﻮ ﻭﺍﻟﻠﺤﻈﺔ .ﻭﻟﻜﻦ
ﺍﻟﻔﻌﻞ " ﻳﺄﰐ " ﻳﻈﻞ ﻟﻪ ﺇﳛﺎﺅﻩ ..ﻓﻤﺎ ﺩﻻﻟﺘﻪ؟
ﺇﻥ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻜﻦ ﻏﺎﺋﺒﺎ ﻓﻴﺄﰐ! ﻓﻬﻮ ﺟﺎﻟﺴﺎ ﻣﻜﺎﻧﻪ ﻻ ﻳﺮﱘ! ﻭﻟﻜﻨﻪ
ﻛﺎﻥ ﻛﺎﻟﻐﺎﺋﺐ ..ﻓﺤﲔ ﻓﻘﺪ ﺑﺼﺮﻩ ﱂ ﻳﻜﻦ " ﺣﺎﺿﺮﺍﹰ " ﻓﻴﻤﺎ ﺣﻮﻟﻪ ،ﻳﺮﺍﻩ ،ﻭﻳﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻛﻤﺎ
ﻳﺘﻔﺎﻋﻞ ﺍﳌﺒﺼﺮﻭﻥ! ﺇﳕﺎ ﻛﺎﻥ " ﻏﺎﺋﺒﺎ " ﺑﺒﺼﺮﻩ ﻋﻨﻪ ..ﻭﺣﲔ ﻳﺮﺗﺪ ﺑﺼﲑﺍ ﻓﺈﻧﻪ " ﻳﺄﰐ " ..ﻳﺄﰐ
ﻣﻦ ﻏﻴﺒﺘﻪ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ ،ﻭﻳﺼﺒﺢ " ﺣﺎﺿﺮﺍﹰ " ﻓﻴﻤﺎ ﳛﻴﻂ ﺑﻪ ﻣﻦ ﺃﺷﺨﺎﺹ ﻭﺃﺷﻴﺎﺀ..
ﻭﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﺗﻌﻄﻲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻌﻤﻴﻖ ﻛﻠﻪ ،ﻭﲡﻌﻞ ﺍﳌﺸﻬﺪ ﻳﺘﺤﺮﻙ ﲝﺮﻛﺔ "ﺍﻲﺀ"
ﺑﻌﺪ " ﺍﻟﻐﻴﺎﺏ "!
ﻭﻟﹶﺎ ﺑﻴﻊ ﻋﻦ ﺫﻛﹾﺮﹺ ﺍﻟﻠﱠﻪ ﻭﺇﹺﻗﹶﺎﻡﹺ ﺍﻟﺼﻠﹶﺎﺓ ﻭﺇﹺﻳﺘﺎﺀ ﺍﻟﺰﻛﹶﺎﺓ ﻳﺨﺎﻓﹸﻮﻥﹶ ﻳﻮﻣﺎ ﺗﺘﻘﹶﻠﱠﺐ ﻓﻴﻪ ﺍﻟﹾﻘﹸﻠﹸﻮ
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ﻭﺍﻟﹾﺄﹶﺑﺼﺎﺭ ،ﻟﻴﺠﺰﹺﻳﻬﻢ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺴﻦ ﻣﺎ ﻋﻤﻠﹸﻮﺍ ﻭﻳﺰﹺﻳﺪﻫﻢ ﻣﻦ ﻓﹶﻀﻠﻪ ﻭﺍﻟﻠﱠﻪ ﻳﺮﺯﻕ ﻣﻦ ﻳﺸﺎﺀ ﺑﹺﻐﻴﺮﹺ
ﺣﺴﺎﺏﹴ ،ﻭﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﺃﹶﻋﻤﺎﻟﹸﻬﻢ ﻛﹶﺴﺮﺍﺏﹴ ﺑﹺﻘﻴﻌﺔ ﻳﺤﺴﺒﻪ ﺍﻟﻈﱠﻤﺂﻥﹸ ﻣﺎﺀ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﺟﺎﺀﻩ ﻟﹶﻢ
ﻳﺠﹺﺪﻩ ﺷﻴﺌﹰﺎ ﻭﻭﺟﺪ ﺍﻟﻠﱠﻪ ﻋﻨﺪﻩ ﻓﹶﻮﻓﱠﺎﻩ ﺣﺴﺎﺑﻪ ﻭﺍﻟﻠﱠﻪ ﺳﺮﹺﻳﻊ ﺍﻟﹾﺤﺴﺎﺏﹺ ،ﺃﹶﻭ ﻛﹶﻈﹸﻠﹸﻤﺎﺕ ﻓﻲ ﺑﺤﺮﹴ
ﻟﱡﺠﻲ ﻳﻐﺸﺎﻩ ﻣﻮﺝ ﻣﻦ ﻓﹶﻮﻗﻪ ﻣﻮﺝ ﻣﻦ ﻓﹶﻮﻗﻪ ﺳﺤﺎﺏ ﻇﹸﻠﹸﻤﺎﺕ ﺑﻌﻀﻬﺎ ﻓﹶﻮﻕ ﺑﻌﺾﹴ ﺇﹺﺫﹶﺍ ﺃﹶﺧﺮﺝ
ﻳﺪﻩ ﻟﹶﻢ ﻳﻜﹶﺪ ﻳﺮﺍﻫﺎ ﻭﻣﻦ ﻟﱠﻢ ﻳﺠﻌﻞﹺ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻧﻮﺭﺍ ﻓﹶﻤﺎ ﻟﹶﻪ ﻣﻦ ﻧﻮﺭﹴ().(٥٦
ﻫﻨﺎ ﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻳﻔﻴﺾ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ،ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﻥ
ﺍﻟﺰﻛﺎﺓ ﻻ ﺗﻠﻬﻴﻬﻢ ﻋﻨﻬﺎ ﲡﺎﺭﺓ ﻭﻻ ﺑﻴﻊ ،ﻭﺍﻟﺬﻳﻦ ﻻﻳﻨﻘﻄﻌﻮﻥ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ،
ﻓﻴﺘﻔﻀﻞ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺮﺿﻮﺍﻧﻪ ،ﻭﻳﺪﺧﻠﻬﻢ ﺍﳉﻨﺔ ﺑﺮﲪﺘﻪ .ﺗﺮﻯ ﰲ ﻭﺟﻮﻫﻬﻢ ﺇﺷﺮﺍﻗﺔ ﺍﻟﻨﻮﺭ،
ﻭﻧﻀﺮﺓ ﺍﻟﻨﻌﻴﻢ ..ﻭﻫﻨﺎﻙ ﻇﻠﻤﺎﺕ ﻣﺪﳍﻤﺔ ﲢﻴﻂ ﺑﺎﻟﻜﻔﺎﺭ ،ﺗﻨﻌﺪﻡ ﻓﻴﻬﺎ ﺍﻟﺮﺅﻳﺔ ﲤﺎﻣﺎ ،ﻭﲢﻴﻂ ﻢ
ﺍﻷﻋﺎﺻﲑ ،ﻭﺍﳌﻮﺝ ﺍﻟﺮﻫﻴﺐ ﻳﻘﻠﺐ ﺃﺟﺴﺎﺩﻫﻢ ﻭﺃﻓﺌﺪﻢ ﻭﻫﻢ ﰲ ﺍﻟﻈﻼﻡ ﻻ ﻳﺮﻭﻥ ﻣﻦ ﺃﻳﻦ
ﺗﺄﺗﻴﻬﻢ ﺍﻷﺧﻄﺎﺭ ،ﻭﻟﻜﻨﻬﺎ ﺗﺘﻨﺎﻭﺷﻬﻢ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ..
ﻭﻻ ﻳﻮﺟﺪ ﺃﺭﻭﻉ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺎﺑﻞ ﺍﻟﺬﻱ ﺗﺮﲰﻪ ﺍﻟﻠﻮﺣﺘﺎﻥ ﺍﳌﺘﻘﺎﺑﻠﺘﺎﻥ ،ﺍﻟﻠﺘﺎﻥ ﺗﺮﲰﺎﻥ
ﺑﺎﻷﻟﻔﺎﻅ ﻣﺎ ﺗﻌﺠﺰ ﻋﻦ ﺗﺼﻮﻳﺮﻩ ﻛﻞ ﺃﺩﻭﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ..
ﻭﰲ ﺳﻴﺎﻕ ﻭﺍﺣﺪ ﺗﺘﻘﺎﺑﻞ ﺍﻟﺼﻮﺭﺗﺎﻥ ﺟﻨﺒﺎ ﺇﱃ ﺟﻨﺐ ،ﻓﺘﻨﺠﺬﺏ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺍﻟﻨﻮﺭ ،ﰒ
ﺗﻔﺰﻉ ﻣﻦ ﺍﻟﻈﻼﻡ ﻓﺘﺴﺘﺪﻳﺮ ﺇﱃ ﺍﻟﻨﻮﺭ ،ﺗﺴﺘﺮﻭﺡ ﻓﻴﻪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻷﻧﺲ ﻭﺍﻹﺷﺮﺍﻕ.
ﻭﳜﺘﻢ ﺍﻟﺴﻴﺎﻕ ﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳍﺎﺋﻠﺔ) :ﻭﻣﻦ ﻟﱠﻢ ﻳﺠﻌﻞﹺ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻧﻮﺭﺍ ﻓﹶﻤﺎ ﻟﹶﻪ ﻣﻦ ﻧﻮﺭﹴ(
ﻓﻜﻞ ﻣﺼﺪﺭ ﻳﻠﹾﺘﻤﺲ ﻓﻴﻪ ﺍﻟﻨﻮﺭ ﻏﲑ ﺍﳌﺼﺪﺭ ﺍﻟﺮﺑﺎﱐ ﻻ ﻳﻨﲑ ،ﻭﻛﻞ ﺷﻲﺀ ﻏﲑ ﻧﻮﺭ ﺍﷲ ﺿﻼﻝ،
ﺑﻞ ﻋﺒﺚ ﻭﺍﻧﻘﻄﺎﻉ ،ﻭﻭﻫﻢ ﻭﺧﺪﺍﻉ ،ﻳﻨﺘﻬﻲ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺍﻟﻀﻴﺎﻉ ﰲ ﳉﺔ ﺍﻟﻈﻼﻡ..
ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ) :ﻓﹶﺨﻠﹶﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﹾﻒ ﻭﺭﹺﺛﹸﻮﺍ ﺍﻟﹾﻜﺘﺎ
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ﻳﺄﹾﺧﺬﹸﻭﻥﹶ ﻋﺮﺽ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﺩﻧﻰ ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺳﻴﻐﻔﹶﺮ ﻟﹶﻨﺎ ﻭﺇﹺﻥﹾ ﻳﺄﹾﺗﻬﹺﻢ ﻋﺮﺽ ﻣﺜﹾﻠﹸﻪ ﻳﺄﹾﺧﺬﹸﻭﻩ ﺃﹶﻟﹶﻢ ﻳﺆﺧﺬﹾ
ﻋﻠﹶﻴﻬﹺﻢ ﻣﻴﺜﹶﺎﻕ ﺍﻟﹾﻜﺘﺎﺏﹺ ﺃﹶﻥﹾ ﻻ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﺇﹺﻟﱠﺎ ﺍﻟﹾﺤﻖ ﻭﺩﺭﺳﻮﺍ ﻣﺎ ﻓﻴﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻟﹾﺂﺧﺮﺓﹸ
ﺧﻴﺮ ﻟﻠﱠﺬﻳﻦ ﻳﺘﻘﹸﻮﻥﹶ ﺃﹶﻓﹶﻼ ﺗﻌﻘﻠﹸﻮﻥﹶ().(٥٧
ﺍﻵﻳﺔ ﰲ ﻭﺻﻒ ﺍﻷﻣﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺑﻌﺪﻣﺎ ﺃﺩﺍﺭﻭﺍ ﻇﻬﺮﻫﻢ ﻟﻠﻬﺪﻯ ﺍﻟﺮﺑﺎﱐ ،ﻭﻛﻔﺮﻭﺍ ﺑﺂﻳﺎﺕ
ﺍﷲ ،ﻭﻗﺘﻠﻮﺍ ﺃﻧﺒﻴﺎﺀﻫﻢ ﺑﻐﲑ ﺣﻖ ،ﻭﺧﺎﻟﻔﻮﺍ ﺃﻣﺮ ﺭﻢ ،ﻭﺃﺧﻠﺪﻭﺍ ﺇﱃ ﺍﻷﺭﺽ ﲝﺜﺎ ﻋﻦ ﺍﳌﺘﺎﻉ
ﺍﻟﺮﺧﻴﺺ.
ﻭﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻵﻳﺔ ﻳﻨﻜﺸﻒ ﺍﻟﻮﺿﻊ ﻛﻠﻪ ،ﻭﺗﺘﻀﺢ ﻣﻌﺎﳌﻪ ،ﻭﺗﺘﺒﲔ
ﺃﺳﺒﺎﺑﻪ) :ﻭﺭﹺﺛﹸﻮﺍ ﺍﻟﹾﻜﺘﺎﺏ.(
ﻟﻘﺪ ﺻﺎﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﳛﻤﻞ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ ﺗﺮﺍﺛﺎﹰ ،ﻳﺤﺘﻔﻆ ﺑﻪ ،ﻭﻳﻌﺘﺰ ﺑﺬﻛﺮﺍﻩ،
ﻭﻳﺘﻔﺎﺧﺮ ﺑﻪ ،ﻭﻟﻜﻦ ﻻ ﻳﻌﻤﻞ ﺑﻪ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ.
ﺇﻧﻪ ﻛﺘﺎﺏ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ،ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﻛﺘﺎﻢ ﻫﻢ! ﻭﻫﻢ ﻭﺭﺛﻮﻩ ﻋﻦ ﺍﻵﺑﺎﺀ
ﻭﺍﻷﺟﺪﺍﺩ ،ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﻌﺪﻭﻧﻪ ﻣﻮﺟﻬﺎ ﺇﻟﻴﻬﻢ ،ﻭﻻ ﻣﻠﺰﻣﺎ ﳍﻢ ﻟﻴﻌﻤﻠﻮﺍ ﺑﻪ! ﺇﳕﺎ ﺍﻟﺘﺰﻡ ﺑﻪ ﺍﻵﺑﺎﺀ
ﻭﺍﻷﺟﺪﺍﺩ ﺍﻟﺬﻳﻦ ﺃﻧﺰﻝ ﺇﻟﻴﻬﻢ .ﺃﻣﺎ ﻫﻢ ﻓﻔﻲ ﻭﺍﺩ ﺁﺧﺮ ،ﻭﰲ ﺷﻐﻞ ﺁﺧﺮ ،ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﻜﺘﺎﺏ!
ﺇﻢ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﻋﺮﺽ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﺫﻟﻚ ﺷﻐﻠﻬﻢ ﺍﻟﺸﺎﻏﻞ .ﻭﻟﻜﻨﻬﻢ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ
ﻣﺘﻌﻠﻘﻮﻥ ﺑﺬﻛﺮﻯ ﺍﻟﻜﺘﺎﺏ! ﻭﺫﻛﺮﻯ ﺍﻟﻜﺘﺎﺏ ﺗﻮﳘﻬﻢ ﺃﻢ ﻟﻦ ﻳﻌﺎﻗﺒﻮﺍ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ ﺍﻟﱵ
ﻳﺮﺗﻜﺒﻮﻥ ﻓﻴﻬﺎ ﻣﺎ ﺣﺮﻡ ﺍﷲ ،ﻷﻥ ﺫﻛﺮﻯ ﺍﻟﻜﺘﺎﺏ ﺳﺘﺤﻤﻴﻬﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻘﺎﺏ ،ﻭﺳﺘﺠﻠﺐ ﳍﻢ
ﻣﻐﻔﺮﺓ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻳﻜﻔﺮﻭﻥ ﺑﻪ ﻭﺑﺂﻳﺎﺗﻪ ،ﻭﻳﺰﻋﻤﻮﻥ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﻢ ﺃﺑﻨﺎﺅﻩ ﻭﺃﺣﺒﺎﺅﻩ!
ﻭﺍﻻﻧﺸﻐﺎﻝ ﺑﻌﺮﺽ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺲ ﺃﻣﺮﺍ ﻋﺎﺭﺿﺎ ﰲ ﺣﻴﺎﻢ ﺇﳕﺎ ﻫﻮ ﺩﻳﺪﻢ) :ﻭﺇﹺﻥﹾ ﻳﺄﹾﺗﻬﹺﻢ
ﻋﺮﺽ ﻣﺜﹾﻠﹸﻪ ﻳﺄﹾﺧﺬﹸﻭﻩ (ﻓﻬﻢ ﻳﺴﻌﻮﻥ ﺩﺍﺋﻤﺎ ﺇﻟﻴﻪ ،ﻭﺇﻥ ﺟﺎﺀﻫﻢ ﻻ ﻳﻔﻮﺗﻮﻧﻪ!
ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﻋﻦ ﺟﻬﻞ ﻣﻨﻬﻢ ﲟﺎ ﺃﻣﺮﻫﻢ ﺑﻪ ﺍﷲ ﻭﻣﺎ ﺎﻫﻢ ﻋﻨﻪ ..ﻓﻬﻢ
ﻳﻌﺮﻓﻮﻥ ﺫﻟﻚ ﺟﻴﺪﺍ .ﻓﻘﺪ ﺩﺭﺳﻮﺍ ﺍﻟﻜﺘﺎﺏ ..ﻭﻟﻜﻨﻬﺎ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺮﺍﺙ ﻻ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﻨﻔﻴﺬ!
ﻭﳜﺘﻢ ﺍﻟﺴﻴﺎﻕ ﺑﺘﺬﻛﲑﻫﻢ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﻐﺎﺋﺒﺔ ﻋﻦ ﺣﺴﻬﻢ) :ﻭﺍﻟﺪﺍﺭ ﺍﻟﹾﺂﺧﺮﺓﹸ ﺧﻴﺮ ﻟﻠﱠﺬﻳﻦ ﻳﺘﻘﹸﻮﻥﹶ
ﺃﹶﻓﹶﻼ ﺗﻌﻘﻠﹸﻮﻥﹶ(
ﺇﺎ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ،ﻭﻟﻜﻨﻬﺎ ﺗﺼﻒ ﺣﺎﻝ ﺃﻣﺔ ﺑﺄﻛﻤﻠﻬﺎ ،ﻭﺗﺼﻔﻬﺎ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻳﻜﺸﻒ
ﻧﻘﺎﻁ ﺍﳋﻠﻞ ﻓﻴﻬﺎ ،ﻭﻣﻈﺎﻫﺮ ﺍﻻﳓﺮﺍﻑ ﻭﺃﺳﺒﺎﺑﻪ :ﻭﺭﺍﺛﺔ ﺍﻟﻜﺘﺎﺏ ،ﻭﺍﻻﻧﻜﺒﺎﺏ ﻋﻠﻰ ﻋﺮﺽ ﺍﳊﻴﺎﺓ
ﺍﻟﺪﻧﻴﺎ ،ﻭﻧﺴﻴﺎﻥ ﺍﻵﺧﺮﺓ..
ﻫﻞ ﺑﻘﻲ ﺷﻲﺀ ﻣﻦ ﺣﺎﻝ ﺗﻠﻚ ﺍﻷﻣﺔ ﱂ ﺗﺒﻴﻨﻪ ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﳌﻌﺪﻭﺩﺓ ﺍﻷﻟﻔﺎﻅ؟
ﻭﻟﻜﻦ ﺍﻹﻋﺠﺎﺯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﻨﺘﻬﻲ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ..ﻭﺇﳕﺎ ﻫﺬﻩ ﺑﺪﺍﻳﺘﻪ!
ﺇﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻫﺪﻑ ﻣﻘﺼﻮﺩ ﺑﺬﺍﺗﻪ ،ﻳﺘﺤﺪﻯ ﺍﳌﻨﻜﺮﻳﻦ ﻭﺍﳌﻌﺎﻧﺪﻳﻦ ،ﻟﻴﻌﻠﻤﻮﺍ ﰲ
ﺩﺧﻴﻠﺔ ﺃﻧﻔﺴﻬﻢ ﺻﺪﻕ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺻﺪﻕ ﺍﻟﺮﺳﻮﻝ < ،ﻭﻟﺘﻘﻮﻡ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﻭﻟﻮ ﺟﺤﺪﻭﺍ
ﻭﺃﻧﻜﺮﻭﺍ..
ﺇﻧﻪ ﻭﺳﻴﻠﺔ ﻟﻠﺪﻋﻮﺓ .ﻭﻭﺳﻴﻠﺔ ﻹﺧﺮﺍﺝ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ .ﻭﻭﺳﻴﻠﺔ ﻟﺒﻴﺎﻥ ﺍﳌﻨﻬﺞ
ﺍﻟﺮﺑﺎﱐ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﷲ ﻟﻠﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺃﻥ ﺗﺘﺒﻌﻪ ﻟﺘﻨﻌﻢ ﺑﺎﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﱪﻛﺔ ﻭﺍﻟﻔﻼﺡ ﰲ ﺍﻟﺪﻧﻴﺎ
ﻭﺍﻵﺧﺮﺓ..
ﺇﻥ ﺍﷲ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ .ﻭﻟﻜﻨﻪ ﻳﺪﻋﻮﻫﻢ ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻔﺎﺋﻖ ﺍﻟﺬﻱ
ﻳﺒﻠﻎ ﺣﺪ ﺍﻹﻋﺠﺎﺯ.
ﻭﺍﷲ ﻳﺮﰊ ﺍﻷﻣﺔ ﺍﻟﱵ ﺁﻣﻨﺖ ﺑﻪ ﺗﺮﺑﻴﺔ ﺩﻗﻴﻘﺔ ﻋﻤﻴﻘﺔ ﻓﺬﺓ ﺷﺎﻣﻠﺔ ﺗﺸﻤﻞ ﻛﻞ ﺟﻮﺍﻧﺐ
ﻛﻴﺎﻢ .ﻭﻟﻜﻨﻪ ﻳﺮﺑﻴﻬﺎ ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻔﺎﺋﻖ ﺍﻟﺬﻱ ﻳﺒﻠﻎ ﺣﺪ ﺍﻹﻋﺠﺎﺯ.
ﻭﺍﷲ ﻳﺮﻳﺪ ﺃﻥ ﻳﻀﻊ ﳍﺬﻩ ﺍﻷﻣﺔ ﻣﻨﻬﺞ ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ ﺗﺴﲑ ﻋﻠﻴﻪ ﻟﻴﻜﺘﺐ ﳍﺎ ﺍﻟﺘﻤﻜﲔ ﰲ
ﺍﻷﺭﺽ ،ﻭﻟﺘﻜﻮﻥ ﺭﺍﺋﺪﺓ ﻟﻜﻞ ﺍﻟﺒﺸﺮﻳﺔ .ﻭﻟﻜﻨﻪ ﻳﺒﲔ ﳍﺎ ﺍﳌﻨﻬﺞ ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻔﺎﺋﻖ ﺍﻟﺬﻱ ﻳﺒﻠﻎ
ﺣﺪ ﺍﻹﻋﺠﺎﺯ.
ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻫﺪﻓﺎ ﰲ ﺫﺍﺗﻪ ،ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻭﺳﻴﻠﺔ ﲢﻤﻞ ﺃﻟﻮﺍﻧﺎ
ﺃﺧﺮﻯ ﻣﻦ ﺍﻹﻋﺠﺎﺯ.
ﻭﻧﻘﺼﺪ ﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﺪﻋﻮﻱ :ﺍﻹﻋﺠﺎﺯ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺑﻜﻞ ﺗﻔﺼﻴﻼﺎ،
ﻭﺍﻹﻋﺠﺎﺯ ﰲ ﺍﻟﻮﺻﻮﻝ ﺎ ﺇﱃ ﻣﻜﺎﻣﻦ ﺍﻟﻨﻔﻮﺱ ﲝﻴﺚ ﺗﺴﺘﻘﺮ ﻓﻴﻬﺎ ﻭﺗﺮﺳﺦ ﻧﻘﻴﺔ ﺻﺎﻓﻴﺔ ﻣﻦ ﻛﻞ
ﻏﺒﺶ ،ﻭﺍﻹﻋﺠﺎﺯ ﰲ ﲢﻮﻳﻠﻬﺎ -ﺑﻌﺪ ﺑﻴﺎﺎ ﻭﺗﺮﺳﻴﺨﻬﺎ -ﺇﱃ ﻗﻮﺓ ﻓﺎﻋﻠﺔ ﰲ ﺷﱴ ﳎﺎﻻﺕ
ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ.
ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﺍﻟﺘﻮﺣﻴﺪ .ﻭﻫﻲ ﻋﻘﻴﺪﺓ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ
ﻭﻧﻮﺡ ﺇﱃ ﳏﻤﺪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﲨﻴﻌﺎ .ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﻜﻦ ﻗﻂ ﰲ ﺃﻱ ﻛﺘﺎﺏ
ﺃﺻﻔﻰ ﻣﻨﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻻ ﺩﺧﻠﺖ ﺇﱃ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﻣﻨﺎﻓﺬﻫﺎ ﻭﺃﻗﻄﺎﺭﻫﺎ ﻛﻤﺎ
ﺩﺧﻠﺖ ﻋﻦ ﻃﺮﻳﻖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﻻ ﻛﺎﻧﺖ ﻗﻂ ﻣﺆﺛﺮﺓ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺃﻭﺳﻊ ﻧﻄﺎﻕ ﻛﻤﺎ
ﺍﻧﺒﺜﻘﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ.
ﻭﻻ ﻋﺠﺐ ﰲ ﺫﻟﻚ ،ﻓﺎﻟﻘﺮﺁﻥ ﻫﻮ ﻛﻠﻤﺔ ﺍﷲ ﺍﻷﺧﲑﺓ ﺇﱃ ﺍﻟﺒﺸﺮﻳﺔ ،ﺍﻟﱵ ﺍﻛﺘﻤﻞ ﺎ
ﺍﻟﺪﻳﻦ ،ﻭﲤﺖ ﺎ ﺍﻟﻨﻌﻤﺔ ،ﻭﺃﺧﺮﺟﺖ ﺧﲑ ﺃﻣﺔ) :ﺍﻟﹾﻴﻮﻡ ﺃﹶﻛﹾﻤﻠﹾﺖ ﻟﹶﻜﹸﻢ ﺩﻳﻨﻜﹸﻢ ﻭﺃﹶﺗﻤﻤﺖ ﻋﻠﹶﻴﻜﹸﻢ
ﻧﹺﻌﻤﺘﻲ ﻭﺭﺿﻴﺖ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺄﺳﻼﻡ ﺩﻳﻨﺎﹰ()) .(٥٨ﻛﹸﻨﺘﻢ ﺧﻴﺮ ﺃﹸﻣﺔ ﺃﹸﺧﺮﹺﺟﺖ ﻟﻠﻨﺎﺱﹺ ﺗﺄﹾﻣﺮﻭﻥﹶ
ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﺗﻨﻬﻮﻥﹶ ﻋﻦﹺ ﺍﻟﹾﻤﻨﻜﹶﺮﹺ ﻭﺗﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﱠﻪ.(٥٩)(
ﻭﻣﺎ ﺃﺭﺳﻞ ﺭﺳﻮﻝ ﻗﻂ ﻟﻴﻘﻮﻝ ﻟﻠﻨﺎﺱ ﺇﻥ ﻫﻨﺎﻙ ﺇﳍﺎ ،ﻓﺎﻟﻔﻄﺮﺓ ﺗﻌﺮﻑ ﺫﻟﻚ ﺑﻐﲑ
ﺭﺳﻮﻝ .ﻭﻻ ﺃﺭﺳﻞ ﺭﺳﻮﻝ ﻗﻂ ﻟﻴﻘﻮﻝ ﻟﻠﻨﺎﺱ ﺇﻥ ﻫﻨﺎﻙ ﺇﳍﺎ ﻓﺎﻋﺒﺪﻭﻩ .ﻓﺎﻟﻔﻄﺮﺓ ﺗﺘﺠﻪ ﺗﻠﻘﺎﺋﻴﺎ ﺇﱃ
ﻋﺒﺎﺩﺓ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺗﺆﻣﻦ ﺑﻪ.
ﺇﳕﺎ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ ﻟﻴﻘﻮﻟﻮﺍ ﻟﻠﻨﺎﺱ) :ﺍﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ.(٦١) (
ﺫﻟﻚ ﺃﻥ ﻣﺸﻜﻠﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻜﱪﻯ ﱂ ﺗﻜﻦ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﷲ ،ﺇﳕﺎ ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﺸﺮﻙ.
ﻭﺩﻋﻚ ﳑﺎ ﺳﺮﻯ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻣﻦ ﺇﳊﺎﺩ ﻳﻨﻜﺮ ﻭﺟﻮﺩ ﺍﷲ ،ﻓﻘﺪ ﻧﺸﺄ ﻣﻦ ﻇﺮﻭﻑ
ﺧﺎﺻﺔ ،ﻭﻟﻪ ﺷﻴﺎﻃﻴﻨﻪ ﺍﻟﺬﻳﻦ ﻳﻨﻔﺨﻮﻥ ﻓﻴﻪ .ﻭﻟﻜﻨﻪ ﻟﻮﻥ ﺧﺎﺹ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﱂ ﻳﻘﻊ ﺑﺼﻮﺭﺗﻪ
ﺗﻠﻚ ﰲ ﺃﻱ ﺟﺎﻫﻠﻴﺔ ﻣﻦ ﺟﺎﻫﻠﻴﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ.
ﻭﺍﻟﺬﻱ ﺣﻜﻰ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻬﻢ ﺃﻢ ﻗﺎﻟﻮﺍ) :ﻣﺎ ﻫﻲ ﺇﹺﻟﱠﺎ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻧﻤﻮﺕ ﻭﻧﺤﻴﺎ ﻭﻣﺎ
ﻳﻬﻠﻜﹸﻨﺎ ﺇﹺﻟﱠﺎ ﺍﻟﺪﻫﺮ (٦٢) (ﻭﺳﻤﻮﺍ ﺑﺎﻟﺪﻫﺮﻳﲔ ،ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻴﻘﲔ ﻣﻨﻜﺮﻳﻦ ﻟﻠﺒﻌﺚ ،ﻭﻟﻜﻦ
ﺍﻵﻳﺔ ﻻ ﺗﺪﻝ ﺩﻻﻟﺔ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﻨﻜﺮﻭﻥ ﻭﺟﻮﺩ ﺍﷲ .ﻓﻘﺪ ﻧﺴﺒﻮﺍ ﺍﳌﻮﺕ ﺇﱃ ﺍﻟﺪﻫﺮ
ﲟﻌﲎ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ ،ﺃﻱ ﺃﻢ ﻳﻮﻟﺪﻭﻥ ،ﻭﳛﻴﻮﻥ ﺣﻴﺎﻢ ،ﰒ ﻳﻬﻠﻜﻮﻥ ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ ،ﰒ ﻻ ﻳﺒﻌﺜﻮﻥ
ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﻌﺪ ﺍﳌﻮﺕ .ﻭﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﻣﻄﻤﻮﺳﻲ ﺍﻟﺒﺼﲑﺓ ﺑﻼ ﺷﻚ ،ﻭﻟﻜﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ
ﻧﻘﻄﻊ ﺑﺄﻢ ﻛﺎﻧﻮﺍ ﻣﻨﻜﺮﻳﻦ ﻟﻮﺟﻮﺩ ﺍﷲ ،ﻭﺇﻥ ﺃﻧﻜﺮﻭﺍ ﻗﺪﺭﺓ ﺍﷲ ﻋﻠﻰ ﺍﻟﺒﻌﺚ .ﻓﻘﺪ ﻛﺎﻥ ﻣﺸﺮﻛﻮ
ﺍﻟﻌﺮﺏ ﻳﻨﻜﺮﻭﻥ ﺍﻟﺒﻌﺚ ،ﻭﻟﻜﻨﻬﻢ ﻣﻊ ﺇﻧﻜﺎﺭﻫﻢ ﻫﺬﺍ -ﺇﺫﺍ ﺳﺌﻠﻮﺍ " ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ
ﻭﺍﻷﺭﺽ " ﻳﻘﻮﻟﻮﻥ ﺍﷲ .ﻭﺇﺫﺍ ﺳﺌﻠﻮﺍ ﻣﻦ ﺧﻠﻘﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺍﷲ ،ﻛﻤﺎ ﺳﺠﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻬﻢ:
)ﻭﻟﹶﺌﻦ ﺳﺄﹶﻟﹾﺘﻬﻢ ﻣﻦ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻟﹶﻴﻘﹸﻮﻟﹸﻦ ﺍﻟﻠﱠﻪ) .(٦٣)(ﻭﻟﹶﺌﻦ ﺳﺄﹶﻟﹾﺘﻬﻢ ﻣﻦ ﺧﻠﹶﻘﹶﻬﻢ
ﻟﹶﻴﻘﹸﻮﻟﹸﻦ ﺍﻟﻠﱠﻪ.(٦٤)(
ﻭﺃﻳﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ،ﻓﻠﺌﻦ ﻭﺟﺪ ﰲ ﺍﻟﻘﺪﱘ ﻗﻠﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻨﻜﺮﻭﻥ ﻭﺟﻮﺩ ﺍﷲ -ﻭﻫﻮ ﺃﻣﺮ
ﻣﺸﻜﻮﻙ ﻓﻴﻪ -ﻓﻠﻢ ﳛﺪﺙ ﻗﻂ -ﺇﻻ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ -ﺃﻥ ﺃﺻﺒﺢ ﻫﺬﺍ ﺍﻟﻠﻮﻥ ﻣﻦ
ﺍﻹﳊﺎﺩ " ﺩﻳﻨﺎﹰ " ﻳﺪﻳﻦ ﺑﻪ ﻣﻼﻳﲔ ﻣﻦ ﺍﻟﺸﺮ ،ﻟﻈﺮﻭﻑ ﺑﻴﻨﺎﻫﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﻗﺎﻡ
ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﺑﻨﺸﺮﻩ ﰲ ﺍﻷﺭﺽ ،ﻭﺗﺒﻨﺘﻪ ﺍﻟﺸﻴﻮﻋﻴﺔ ﺩﻳﻨﺎ ﺭﲰﻴﺎ ﻟﺪﻭﻟﺘﻬﺎ .ﻭﻟﻜﻦ ﻣﺎ ﺃﻥ ﺍﺎﺭﺕ
ﺍﻟﺸﻴﻮﻋﻴﺔ ﺣﱴ ﻋﺎﺩ ﺍﻟﻨﺎﺱ ﰲ ﺭﻭﺳﻴﺎ ﺫﺍﺎ ﺇﱃ ﻣﻌﺘﻘﺪﺍﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﺃﻗﺮﻭﺍ ﺑﻮﺟﻮﺩ ﺍﷲ،
ﺃﻳﺎ ﻛﺎﻥ ﰲ ﻣﻌﺘﻘﺪﺍﻢ ﻣﻦ ﺍﳓﺮﺍﻑ!
ﺍﳌﺮﺽ ﺍﻷﻛﱪ ﺇﺫﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺎﺕ ﻫﻮ ﺍﻟﺸﺮﻙ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﻛﻞ ﺭﺳﻮﻝ ﻟﻴﻨﺘﺰﻋﻪ
ﻣﻦ ﻧﻔﻮﺱ ﻗﻮﻣﻪ .ﰒ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ < ﻟﻴﻨﺘﺰﻋﻪ ﻣﻦ ﻗﻠﻮﺏ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻓﺂﻣﻦ ﺑﻪ
ﻣﻦ ﻗﹸﺪﺭ ﻟﻪ ﺍﳍﺪﻯ ،ﻭﺃﰉ ﻣﻦ ﺃﰉ ﺑﻘﺪﺭ ﻣﻦ ﺍﷲ.
)ﺃﹶﻟﹶﻢ ﺃﹶﻋﻬﺪ ﺇﹺﻟﹶﻴﻜﹸﻢ ﻳﺎ ﺑﻨﹺﻲ ﺁﺩﻡ ﺃﹶﻥﹾ ﻻ ﺗﻌﺒﺪﻭﺍ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﺇﹺﻧﻪ ﻟﹶﻜﹸﻢ ﻋﺪﻭ ﻣﺒﹺﲔ ،ﻭﺃﹶﻥ
ﺍﻋﺒﺪﻭﻧﹺﻲ ﻫﺬﹶﺍ ﺻﺮﺍﻁﹲ ﻣﺴﺘﻘﻴﻢ.(٦٥) (
ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻔﻄﺮﺓ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻟﻜﻦ ﺍﻟﺸﻴﺎﻃﲔ ﳛﺎﻭﻟﻮﻥ ﺩﺍﺋﻤﺎ ﺇﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣﻦ
ﺻﻔﺎﺀ ﺍﻟﺘﻮﺣﻴﺪ ﺇﱃ ﻛﺪﺭ ﺍﻟﺸﺮﻙ" :ﺇﱐ ﺧﻠﻘﺖ ﻋﺒﺎﺩﻱ ﺣﻨﻔﺎﺀ ﻛﻠﻬﻢ ،ﻓﺎﺟﺘﺎﻟﺘﻬﻢ
ﺍﻟﺸﻴﺎﻃﲔ").(٦٦
ﻣﻨﻬﺎ ﺗﺄﻟﻴﻪ ﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﳊﺠﺮ ﻭﺍﻟﺸﺠﺮ ،ﻭﺍﻟﺰﻋﻢ ﺑﺄﺎ
ﺁﳍﺔ ﺗﻌﺒﺪ ﻣﻊ ﺍﷲ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ..
ﻭﻣﻨﻬﺎ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﺸﺎﺭﻛﺔ ﻣﻊ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﺃﻭ ﺍﻟﺘﺪﺑﲑ ،ﺃﻭ ﻟﻪ
ﺷﻔﺎﻋﺔ ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺍﷲ ﻓﻴﻌﺒﺪ ﻟﻴﻘﺮﺏ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﷲ ﺯﻟﻔﻰ..
ﻭﻫﻲ ﻛﻠﻬﺎ ﺍﳓﺮﺍﻑ ﻋﻦ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺭﻓﺾ ﻹﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ ﺑﻼ
ﺷﺮﻳﻚ.
ﻭﳍﺎ ﺃﺳﺒﺎﺏ ﺷﱴ ،ﻭﻟﻜﻨﻬﺎ ﺗﺆﺩﻱ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺷﻲﺀ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻜﻔﺮ ﺑﺎﷲ.
ﻭﻗﺪ ﻳﻨﺸﺄ ﺍﻟﻜﻔﺮ ﻣﻦ ﺗﻌﻈﻴﻢ ﺯﺍﺋﺪ ﻷﺷﺨﺎﺹ ﻣﻦ ﺍﻟﺒﺸﺮ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻟﺘﻘﺪﻳﺲ ،ﻛﻤﺎ
ﺣﺪﺙ ﰲ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ.
ﻭﻗﺪ ﻳﻨﺸﺄ ﻣﻦ ﻓﺴﺎﺩ ﰲ ﺍﻟﻔﻄﺮﺓ ﻳﻬﺒﻂ ﺎ ﻋﻦ ﺣﺎﻟﺘﻬﺎ ﺍﻟﺴﻮﻳﺔ ﺍﻟﱵ ﻓﻄﺮﻫﺎ ﺍﷲ ﻋﻠﻴﻬﺎ،
ﻭﺍﻟﱵ ﺗﺘﺴﻊ ﻟﻺﳝﺎﻥ ﲟﺎ ﺗﺪﺭﻛﻪ ﺍﳊﻮﺍﺱ )ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ( ﻭﺍﻹﳝﺎﻥ ﲟﺎ ﻻ ﺗﺪﺭﻛﻪ ﺍﳊﻮﺍﺱ )ﻋﺎﱂ
ﺍﻟﻐﻴﺐ( ،ﻓﺘﻨﺤﺼﺮ ﰲ ﺍﻹﳝﺎﻥ ﲟﺎ ﺗﺪﺭﻛﻪ ﺍﳊﻮﺍﺱ ،ﻭﺗﻨﺸﺊ ﺁﳍﺔ ﳏﺴﻮﺳﺔ ،ﺗﺘﻌﺒﺪﻫﺎ ﺑﺪﻻ ﻣﻦ ﺍﷲ
ﺍﻟﺬﻱ )ﻻ ﺗﺪﺭﹺﻛﹸﻪ ﺍﻟﹾﺄﹶﺑﺼﺎﺭ.(٦٧) (
ﻭﻗﺪ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﺘﺠﱪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻓﻴﺪﻋﻲ ﺍﻟﻄﺎﻏﻴﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻟﻨﻔﺴﻪ ،ﻭﻳﻠﺰﻡ
ﺍﻟﻨﺎﺱ ﺑﺄﺩﺍﺀ ﺷﻌﺎﺋﺮ ﺍﻟﺘﻌﺒﺪ ﻟﻪ ،ﺃﻭ ﻳﺴﺘﻌﺒﺪﻫﻢ ﺑﺎﻟﺘﺸﺮﻳﻊ ﳍﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ،ﻭﺇﺧﻀﺎﻋﻬﻢ
ﻟﺘﺸﺮﻳﻌﻪ ،ﻭﻣﻌﺎﻗﺒﺘﻬﻢ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺷﺮﻋﻪ.
ﻭﻗﺪ ﻳﻨﺸﺄ ﻣﻦ ﺗﻀﺨﻢ ﺍﻟﺬﺍﺕ ،ﻓﻴﻌﺒﺪ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ،ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺃﻫﻮﺍﺀﻩ ﻭﺷﻬﻮﺍﺗﻪ.
ﻭﺍﻹﻋﺠﺎﺯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺃﻧﻪ ﻳﻌﺮﺽ ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻛﻠﻬﺎ ،ﻻ ﻳﻐﺎﺩﺭ ﺷﻴﺌﺎ ﻣﻨﻬﺎ.
ﻓﻴﱪﺯﻫﺎ ،ﻭﻳﻨﺪﺩ ﺎ ،ﰒ ﻳﻌﺎﳉﻬﺎ.
)ﻭﻳﻌﺒﺪﻭﻥﹶ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ﻣﺎ ﻻ ﻳﻀﺮﻫﻢ ﻭﻻ ﻳﻨﻔﹶﻌﻬﻢ ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻫﺆﻻﺀِ ﺷﻔﹶﻌﺎﺅﻧﺎ ﻋﻨ ﺪ
ﺍﻟﻠﱠﻪ) .(٦٨)(ﻭﻗﹶﺎﻟﹸﻮﺍ ﻧﺤﻦ ﺃﹶﻛﹾﺜﹶﺮ ﺃﹶﻣﻮﺍﻻﹰ ﻭﺃﹶﻭﻻﺩﺍﹰ ﻭﻣﺎ ﻧﺤﻦ ﺑﹺﻤﻌﺬﱠﺑﹺﲔ) .(٦٩)(ﻗﹶﺎﻝﹶ ﺇﹺﻧﻤﺎ ﺃﹸﻭﺗﻴﺘﻪ
ﻋﻠﹶﻰ ﻋﻠﹾﻢﹴ ﻋﻨﺪﻱ()) .(٧٠ﻛﹶﻠﱠﺎ ﺇﹺﻥﱠ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻟﹶﻴﻄﹾﻐﻰ ،ﺃﹶﻥﹾ ﺭﺁﻩ ﺍﺳﺘ ﻐﻨﻰ()) .(٧١ﻓﹶﺄﹶﻣﺎ ﻋﺎﺩ
ﻓﹶﺎﺳﺘﻜﹾﺒﺮﻭﺍ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺑﹺﻐﻴﺮﹺ ﺍﻟﹾﺤﻖ ﻭﻗﹶﺎﻟﹸﻮﺍ ﻣﻦ ﺃﹶﺷﺪ ﻣﻨﺎ ﻗﹸﻮﺓﹰ()) .(٧٢ﻭﺍﺳﺘﻜﹾﺒﺮ ﻫﻮ ﻭﺟﻨﻮﺩ ﻩ
ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺑﹺﻐﻴﺮﹺ ﺍﻟﹾﺤﻖ ﻭﻇﹶﻨﻮﺍ ﺃﹶﻧﻬﻢ ﺇﹺﻟﹶﻴﻨﺎ ﻻ ﻳﺮﺟﻌﻮﻥﹶ()) .(٧٣ﺃﹶﻭﻟﹶﻢ ﻳﺮ ﺍﻟﹾﺄﻧﺴﺎﻥﹸ ﺃﹶﻧﺎ ﺧﻠﹶﻘﹾﻨﺎﻩ
ﻣﻦ ﻧﻄﹾﻔﹶﺔ ﻓﹶﺈﹺﺫﹶﺍ ﻫﻮ ﺧﺼﻴﻢ ﻣﺒﹺﲔ ،ﻭﺿﺮﺏ ﻟﹶﻨﺎ ﻣﺜﹶﻼﹰ ﻭﻧﺴِﻲ ﺧﻠﹾﻘﹶﻪ ﻗﹶﺎﻝﹶ ﻣﻦ ﻳﺤﻴﹺﻲ ﺍﻟﹾﻌﻈﹶﺎﻡ ﻭﻫﻲ
ﺭﻣﻴﻢ) .(٧٤)(ﻭﺩﺧﻞﹶ ﺟﻨﺘﻪ ﻭﻫﻮ ﻇﹶﺎﻟﻢ ﻟﻨﻔﹾﺴِﻪ ﻗﹶﺎﻝﹶ ﻣﺎ ﺃﹶﻇﹸﻦ ﺃﹶﻥﹾ ﺗﺒﹺﻴﺪ ﻫﺬﻩ ﺃﹶﺑﺪﺍﹰ ،ﻭﻣﺎ ﺃﹶﻇﹸﻦ
ﹶﺒﺎ()) .(٧٥ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﺍﻟﺴﺎﻋﺔﹶ ﻗﹶﺎﺋﻤﺔﹰ ﻭﻟﹶﺌﻦ ﺭﺩﺩﺕ ﺇﹺﻟﹶﻰ ﺭﺑﻲ ﻟﹶﺄﹶﺟﹺﺪﻥﱠ ﺧﻴﺮﺍﹰ ﻣﻨﻬﺎ ﻣﻨﻘﹶﻠ ً
ﻫﻞﹾ ﻧﺪﻟﱡﻜﹸﻢ ﻋﻠﹶﻰ ﺭﺟﻞﹴ ﻳﻨﺒﺌﹸﻜﹸﻢ ﺇﹺﺫﹶﺍ ﻣ ﺰﻗﹾﺘﻢ ﻛﹸﻞﱠ ﻣﻤﺰﻕﹴ ﺇﹺﻧﻜﹸﻢ ﻟﹶﻔﻲ ﺧﻠﹾﻖﹴ ﺟﺪﻳﺪ ،ﺃﹶﻓﹾﺘﺮﻯ ﻋﻠﹶﻰ
ﺍﻟﻠﱠﻪ ﻛﹶﺬﺑﺎﹰ ﺃﹶﻡ ﺑﹺﻪ ﺟﹺﻨﺔﹲ()) .(٧٦ﻭﻋﺠﹺﺒﻮﺍ ﺃﹶﻥﹾ ﺟﺎﺀَﻫﻢ ﻣﻨﺬﺭ ﻣﻨﻬﻢ ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ﻫﺬﹶﺍ ﺳﺎﺣﺮ
ﻛﹶﺬﱠﺍﺏ ،ﺃﹶﺟﻌﻞﹶ ﺍﻟﹾﺂﻟﻬﺔﹶ ﺇﹺﻟﹶﻬﺎﹰ ﻭﺍﺣﺪﺍﹰ ﺇﹺﻥﱠ ﻫﺬﹶﺍ ﻟﹶﺸﻲﺀٌ ﻋﺠﺎﺏ) .(٧٧)(ﺇﹺﻥﱠ ﺍﻟﱠﺬﻳﻦ ﻳﺠﺎﺩﻟﹸﻮﻥﹶ ﻓﻲ
ﺁﻳﺎﺕ ﺍﻟﻠﱠﻪ ﺑﹺﻐﻴﺮﹺ ﺳﻠﹾﻄﹶﺎﻥ ﺃﹶﺗﺎﻫﻢ ﺇﹺﻥﹾ ﻓﻲ ﺻﺪﻭﺭﹺﻫﻢ ﺇﹺﻟﱠﺎ ﻛﺒﺮ ﻣﺎ ﻫﻢ ﺑﹺﺒﺎﻟﻐﻴﻪ) .(٧٨)(ﺃﹶﻓﹶﺮﺃﹶﻳﺖ ﻣﻦﹺ
ﺍﺗﺨﺬﹶ ﺇﹺﻟﹶﻬﻪ ﻫﻮﺍﻩ) .(٧٩)(ﺑﻞﹺ ﺍﺗﺒﻊ ﺍﻟﱠﺬﻳﻦ ﻇﹶﻠﹶﻤﻮﺍ ﺃﹶﻫﻮﺍﺀَﻫﻢ ﺑﹺﻐﻴﺮﹺ ﻋﻠﹾﻢﹴ()) .(٨٠ﻭﺟﻌﻠﹸﻮﺍ ﻟﻠﱠﻪ
ﺃﹶﻧﺪﺍﺩﺍﹰ ﻟﻴﻀﻠﱡﻮﺍ ﻋﻦ ﺳﺒﹺﻴﻠﻪ) .(٨١)(ﻭﺇﹺﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍ ﻓﹶﺎﺣﺸﺔﹰ ﻗﹶﺎﻟﹸﻮﺍ ﻭﺟﺪﻧﺎ ﻋﻠﹶﻴﻬﺎ ﺁﺑﺎﺀَﻧﺎ ﻭﺍﻟﻠﱠﻪ ﺃﹶﻣﺮﻧﺎ
ﺑﹺﻬﺎ ﻗﹸﻞﹾ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻻ ﻳﺄﹾﻣﺮ ﺑﹺﺎﻟﹾﻔﹶﺤﺸﺎﺀِ ﺃﹶﺗﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻣﺎ ﻻ ﺗﻌﻠﹶﻤﻮﻥﹶ()) .(٨٢ﻭﺇﹺﺫﹶﺍ ﻗﻴﻞﹶ ﻟﹶﻬﻢ
ﻣﺎﺫﹶﺍ ﺃﹶﻧﺰﻝﹶ ﺭﺑﻜﹸﻢ ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺳﺎﻃﲑ ﺍﻟﹾﺄﹶﻭﻟﲔ ،ﻟﻴﺤﻤﻠﹸﻮﺍ ﺃﹶﻭﺯﺍﺭﻫﻢ ﻛﹶﺎﻣﻠﹶﺔﹰ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻭﻣﻦ ﺃﹶﻭﺯﺍﺭﹺ
ﺍﻟﱠﺬﻳﻦ ﻳﻀﻠﱡﻮﻧﻬﻢ ﺑﹺﻐﻴﺮﹺ ﻋﻠﹾﻢﹴ ﺃﹶﻻ ﺳﺎﺀَ ﻣﺎ ﻳ ﹺﺰﺭﻭﻥﹶ()) .(٨٣ﻭﺇﹺﺫﹶﺍ ﺗﺘﻠﹶﻰ ﻋﻠﹶﻴﻪ ﺁﻳﺎﺗﻨﺎ ﻭﻟﱠﻰ ﻣﺴﺘﻜﹾﺒﹺﺮﺍﹰ
ﻛﹶﺄﹶﻥﹾ ﻟﹶﻢ ﻳﺴﻤﻌﻬﺎ ﻛﹶﺄﹶﻥﱠ ﻓﻲ ﺃﹸﺫﹸﻧﻴﻪ ﻭﻗﹾﺮﺍﹰ ﻓﹶﺒﺸﺮﻩ ﺑﹺﻌﺬﹶﺍﺏﹴ ﺃﹶﻟﻴﻢﹴ()) .(٨٤ﻭﻟﹶﺌﻦ ﺟﹺﺌﹾﺘﻬﻢ ﺑﹺﺂﻳﺔ ﻟﹶﻴﻘﹸﻮﻟﹶﻦ
ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﺇﹺﻥﹾ ﺃﹶﻧﺘﻢ ﺇﹺﻟﱠﺎ ﻣﺒﻄﻠﹸﻮﻥﹶ()) .(٨٥ﻭﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺇﹺﺫﹶﺍ ﺿﻠﹶﻠﹾﻨﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺃﹶﺇﹺﻧﺎ ﻟﹶﻔﻲ ﺧﻠﹾﻖﹴ
ﺟﺪﻳﺪ ﺑﻞﹾ ﻫﻢ ﺑﹺﻠﻘﹶﺎﺀِ ﺭﺑﻬﹺﻢ ﻛﹶﺎﻓﺮﻭﻥﹶ()) .(٨٦ﻭﺇﹺﺫﹶﺍ ﻗﻴﻞﹶ ﻟﹶﻬﻢ ﺍﺗﺒﹺﻌﻮﺍ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻗﹶﺎﻟﹸﻮﺍ ﺑﻞﹾ ﻧﺘﺒﹺﻊ
ﻣﺎ ﺃﹶﻟﹾﻔﹶﻴﻨﺎ ﻋﻠﹶﻴﻪ ﺁﺑﺎﺀَﻧﺎ ﺃﹶﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺁﺑﺎﺅﻫﻢ ﻻ ﻳﻌﻘﻠﹸﻮﻥﹶ ﺷﻴﺌﺎﹰ ﻭﻻ ﻳﻬﺘﺪﻭﻥﹶ().(٨٧
ﺗﻠﻚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﲨﺎﻝ ﻛﺎﻧﺖ ﺃﻓﻜﺎﺭﻫﻢ ﻭﻣﻌﺘﻘﺪﺍﻢ ﻭﺳﻠﻮﻛﻴﺎﻢ ﺍﻟﱵ ﻳﻌﻴﺸﻮﻥ
ﻓﻴﻬﺎ ،ﻭﺍﻟﱵ ﺗﺼﺪﻫﻢ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻮﺣﻲ ﻭﺍﻟﻨﺒﻮﺓ ،ﻭﳍﺎ ﰲ ﺣﺴﻬﻢ ﺛﻘﻞ
ﺍﻷﻣﺮ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺟﻬﺔ ،ﻭﺛﻘﻞ ﺍﻷﻣﺮ ﺍﳌﻮﺭﻭﺙ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ .ﻓﻼ ﻫﻢ ﻳﺘﺼﻮﺭﻭﻥ ﺇﻣﻜﺎﻥ
ﺗﻐﻴﲑﻫﺎ ،ﻭﻻ ﺇﻣﻜﺎﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﺎ ،ﻭﻫﻲ ﺗﻘﺎﻟﻴﺪ ﺍﻵﺑﺎﺀ ﺍﻷﺟﺪﺍﺩ ،ﰲ ﺑﻴﺌﺔ ﺷﺪﻳﺪﺓ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ
ﺍﻟﺘﻘﺎﻟﻴﺪ ،ﻭﻋﻠﻰ ﻣﻮﺭﻭﺙ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ .ﻭﻓﻀﻼ ﻋﻦ ﺫﻟﻚ ﻓﻬﻢ ﻳﺘﻮﳘﻮﻥ ﺃﻢ ﻋﻠﻰ ﺩﻳﻦ
ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﳛﺘﻔﻈﻮﻥ ﺑﺒﻌﺾ ﻣﺎ ﻛﺎﻥ ﰲ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻴﻌﻈﻤﻮﻥ ﺍﻟﻜﻌﺒﺔ ،ﻭﳛﺠﻮﻥ
ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺮﺗﻜﺒﻮﻥ ﰲ ﺣﺠﻬﻢ ﳐﺎﻟﻔﺎﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ.
ﻭﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺧﺎﺻﺔ -ﺍﻟﱵ ﺑﻌﺚ ﻣﻦ ﺑﻴﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ < ،ﻭﺍﻟﱵ ﻭﺟﻬﺖ ﺇﻟﻴﻬﺎ
)(٨٨
ﺍﻟﺪﻋﻮﺓ ﺃﻭﻝ ﻣﺎ ﻭﺟﻬﺖ ،ﺇﺫ ﻗﺎﻝ ﺍﷲ ﻟﺮﺳﻮﻝ ﺍﷲ <) :ﻭﺃﹶﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻟﹾﺄﹶﻗﹾﺮﺑﹺﲔ(
ﻛﺎﻧﺖ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ﻛﻠﻬﻢ ﺑﺴﺪﺍﻧﺔ ﺍﻟﻜﻌﺒﺔ ،ﻭﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺳﻘﺎﻳﺔ ﺍﳊﺎﺝ،
ﻓﻜﺎﻧﺖ ﺗﻌﺪ ﻧﻔﺴﻬﺎ ﺍﻟﺮﺋﻴﺴﺔ ﺍﻟﺪﻳﻨﻴﺔ ،ﺍﻟﱵ ﺗﻘﻮﻝ ﻓﺘﻄﺎﻉ ،ﻭﻟﻴﺴﺖ ﺍﻟﱵ ﺗﺘﻠﻘﻰ ﺃﻭﺍﻣﺮ ﻣﻦ ﺃﺣﺪ،
ﻓﻀﻼ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻭﺍﻣﺮ ﻧﻘﻀﺎ ﻛﺎﻣﻼ ﻷﻓﻜﺎﺭﻫﺎ ﻭﻣﻌﺘﻘﺪﺍﺎ.
ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺍﳊﺮﺏ ﺷﺪﻳﺪﺓ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳉﺪﻳﺪﺓ ،ﻭﻛﺎﻥ ﺍﻟﻠﺪﺩ ﰲ ﺍﳋﺼﻮﻣﺔ،
ﻭﺍﻟﻌﻨﻒ ﰲ ﺍﳌﻮﺍﺟﻬﺔ ،ﻭﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺼﺪ..
ﻭﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ .ﻫﻮ ﺍﻟﺪﻋﻮﺓ .ﻭﻫﻮ ﺍﳌﻮﺍﺟﻬﺔ .ﻭﻫﻮ ﺍﺎﻫﺪﺓ.
ﻭﻫﻮ ﺃﺩﺍﺓ ﺍﻟﺘﻐﻴﲑ) :ﻭﺟﺎﻫﺪﻫﻢ ﺑﹺﻪ ﺟﹺﻬﺎﺩﺍﹰ ﻛﹶﺒﹺﲑﺍﹰ()) .(٨٩ﺍﻟﺮ ﻛﺘﺎﺏ ﺃﹶﻧ ﺰﻟﹾﻨﺎﻩ ﺇﹺﻟﹶﻴﻚ ﻟﺘﺨﺮﹺﺝ
ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﱡﻠﹸﻤﺎﺕ ﺇﹺﻟﹶﻰ ﺍﻟﻨﻮﺭﹺ ﺑﹺﺈﹺﺫﹾﻥ ﺭﺑﻬﹺﻢ ﺇﹺﻟﹶﻰ ﺻﺮﺍﻁ ﺍﻟﹾﻌﺰﹺﻳﺰﹺ ﺍﻟﹾﺤﻤﻴﺪ.(٩٠)(
ﻭﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﻳﺘﱰﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺒﲔ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻦ ﺟﻬﺔ ،ﻭﻟﻴﻔﻨﺪ ﺃﻭﻫﺎﻡ
ﺍﳌﺸﺮﻛﲔ ﻭﺍﻋﺘﺮﺍﺿﺎﻢ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ،ﺗﺎﺭﺓ ﺑﺒﻴﺎﻥ ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺳﺨﻒ ﻻ ﻳﻘﺒﻠﻪ
ﻣﻨﻄﻖ ﻭﻻ ﻋﻘﻞ ،ﻭﺗﺎﺭﺓ ﺑﺒﻴﺎﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻓﻌﺔ ﳍﻢ ﺇﱃ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺸﺮﻙ ﻭﻋﺪﻡ ﺍﻹﻗﻼﻉ ﻋﻨﻪ،
ﻭﺃﺎ ﺃﺳﺒﺎﺏ ﺗﻨﺒﻊ ﻣﻦ ﺍﻧﻄﻤﺎﺱ ﰲ ﺍﻟﺒﺼﲑﺓ ،ﻭﺍﳓﺮﺍﻑ ﰲ ﺍﻟﻔﻄﺮﺓ ،ﻭﻓﺴﺎﺩ ﰲ ﺍﻟﺴﻠﻮﻙ ،ﻭﻛﻠﻬﺎ
ﺃﻣﺮﺍﺽ ﻻ ﻳﺸﺮﻑ ﺇﻧﺴﺎﻧﺎ ﻋﺎﻗﻼ ﺃﻥ ﳛﻤﻠﻬﺎ ،ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻳﻌﺘﺰ ﺎ ﻭﻳﻨﺎﻓﺢ ﻋﻨﻬﺎ!
ﻭﻛﺎﻧﺖ ﺍﻷﺩﺍﺓ ﺍﻟﻜﱪﻯ ﰲ ﻛﻞ ﺫﻟﻚ ﻫﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﲝﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ،ﻭﺑﺘﻔﺮﺩ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻹﻧﺸﺎﺀ ﻭﺍﳍﻴﻤﻨﺔ ﻭﺍﻟﺘﺪﺑﲑ ،ﻭﺍﻧﺘﻔﺎﺀ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻛﻠﻬﺎ ﻋﻦ
ﺍﻵﳍﺔ ﺍﳌﺰﻋﻮﻣﺔ ﺍﻟﱵ ﻳﺘﻤﺴﻜﻮﻥ ﺎ ،ﲝﻴﺚ ﻳﺘﺒﲔ ﻋﺠﺰﻫﺎ ﻭﻫﺰﺍﳍﺎ ،ﻓﺘﺴﻘﻂ ﺃﻟﻮﻫﻴﺘﻬﺎ ﺍﳌﺰﻋﻮﻣﺔ،
ﻭﻳﺴﻘﻂ ﺑﺎﻟﺘﺎﱄ ﺍﺳﺘﺤﻘﺎﻗﻬﺎ ﻟﻠﻌﺒﺎﺩﺓ ﻣﻊ ﺍﷲ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ..
ﻭﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻣﻮﺍﺟﻬﺔ ﻃﻮﻳﻠﺔ ﻋﻤﻴﻘﺔ ﺷﺎﻣﻠﺔ ﺩﻗﻴﻘﺔ ،ﺣﱴ ﺗﻨﺠﺎﺏ
ﺍﻟﺼﻼﺩﺓ ﺍﻟﱵ ﲢﺠﺐ ﺍﳊﻖ ﻋﻦ ﺍﻟﻘﻠﻮﺏ ،ﻓﺘﻬﺘﺪﻱ ﺗﻠﻚ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻀﺎﻟﺔ ﺇﱃ ﺍﳊﻖ ،ﻭﺗﺪﺧﻞ ﰲ
ﺩﻳﻦ ﺍﷲ.
ﻓﺄﻣﺎ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻓﻘﺪ ﻛﺎﻥ
ﺣﻘﻴﻘﺔ ﻣﺴﻠﻤﺔ ﻋﻨﺪﻫﻢ ﻻ ﻳﻨﻜﺮﻭﺎ ﻭﻻ ﳚﺎﺩﻟﻮﻥ ﻓﻴﻬﺎ ،ﻛﻤﺎ ﺳﺠﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻬﻢ ﰲ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ) :ﻭﻟﹶﺌﻦ ﺳﺄﹶﻟﹾﺘﻬﻢ ﻣﻦ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻟﹶﻴﻘﹸﻮﻟﹸﻦ ﺍﻟﻠﱠﻪ) .(٩٢) (ﻭﻟﹶﺌﻦ ﺳﺄﹶﻟﹾﺘﻬﻢ ﻣﻦ
ﺧﻠﹶﻘﹶﻬﻢ ﻟﹶﻴﻘﹸﻮﻟﹸﻦ ﺍﻟﻠﱠﻪ .(٩٣) (ﻭﻛﻮﻧﻪ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ ،ﺃﻭ ﻣﻦ ﻧﻄﻔﺔ ،ﺃﻭ ﻣﻦ ﻣﲏ ﳝﲎ،
ﻓﻘﺪ ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎ ﻋﻨﺪﻫﻢ ﻛﺬﻟﻚ ،ﻓﻘﺪ ﺳﺠﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻛﹶﻠﱠﺎ ﺇﹺﻧﺎ
ﺧﻠﹶﻘﹾﻨﺎﻫﻢ ﻣﻤﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ( )) .(٩٤ﻭﻟﹶﻘﹶﺪ ﻋﻠﻤﺘﻢ ﺍﻟﻨﺸﺄﹶﺓﹶ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ( ).(٩٥
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻛﺎﻧﺖ ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ ﻛﺎﻟﺒﺬﺭﺓ ﺍﳌﻴﺘﺔ ﻻ ﺗﻨﺒﹺﺖ ،ﻻ ﻷﻥ ﻣﻦ ﺷﺄﺎ
ﺃﻻ ﺗﻨﺒﺖ ،ﻭﻟﻜﻦ ﻷﻥ ﺗﺮﺑﺘﻬﺎ -ﻭﻫﻲ ﺍﻟﻘﻠﻮﺏ -ﺟﻔﺖ ﻭﻗﺴﺖ ،ﻭﺭﺍﻥ ﻋﻠﻴﻬﺎ ﻣﺎ ﻃﻤﺮ ﺍﻟﺒﺬﺭﺓ
ﻓﻘﺘﻠﻬﺎ ،ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﻗﻤﻴﻨﺔ ﻟﻮ ﺍﻟﻘﻠﻮﺏ ﺳﻠﻴﻤﺔ ﻭﺍﻟﻨﻔﻮﺱ ﺻﺤﻴﺤﺔ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻣﻘﺘﻀﻰ ﰲ
ﳎﺮﻯ ﺣﻴﺎﻢ..
ﻓﺎﻵﻥ ﻳﺄﰐ ﺍﻟﻘﺮﺁﻥ ﻓﲑﻓﻊ ﺍﻟﺮﺍﻥ ﺍﻟﺬﻱ ﻃﻤﺮ ﺍﻟﺒﺬﺭﺓ ﻓﻤﻨﻌﻬﺎ ﻣﻦ ﺍﻹﻧﺒﺎﺕ ،ﻭﻳﻀﻊ ﺑﺬﺭﺓ
ﺟﺪﻳﺪﺓ ﻣﻦ ﺫﺍﺕ ﺍﻟﻨﻮﻉ ،ﻭﻟﻜﻦ ﰲ ﺗﺮﺑﺔ ﺟﺪﻳﺪﺓ ﻣﻬﻴﺄﺓ ﻟﻺﻧﺒﺎﺕ..
)ﺍﻗﹾﺮﺃﹾ(..
ﺍﻗﺮﺃ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ،ﻭﻫﻲ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ،ﻭﺃﻧﻪ ﺧﻠﻖ
ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ..
ﺇﺎ ﺣﻘﻴﻘﺔ ﻫﺎﺋﻠﺔ ﺣﲔ ﻳﺘﺪﺑﺮﻫﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻘﻠﺐ ﻭﺍﻉﹴ ﻭﻓﻜﺮ ﻣﺘﻔﺘﺢ ..ﻣﻌﺠﺰﺓ ﺍﳋﻠﻖ..
ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻌﺪﻡ ..ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻄﻔﺔ ﺇﺫﺍ ﲤﲎ..
ﺇﺫﺍ ﻛﻨﺖ ﱂ ﺗﻘﺮﺃ ﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﻗﺒﻞ ﻓﺎﻗﺮﺃﻫﺎ ﺍﻵﻥ ﻋﻠﻰ ﺻﻮﺕ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ) :ﺍﻗﹾﺮﺃﹾ(!
ﺩﻻﻟﺘﻬﺎ ﺃﻧﻪ ﺇﻟﻪ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺒﺪ ،ﻭﻟﻴﺲ ﺳﻮﺍﻩ ..ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺧﻠﻖ..
ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻌﺪﻡ ،ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ..
ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﻗﺮﺍﺀﺓ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﳍﺎﺋﻠﺔ ،ﻭﺍﺗﻀﺤﺖ ﻟﻚ ﺩﻻﻟﺘﻬﺎ ،ﻓﺎﻗﺮﺃ ﺣﻘﻴﻘﺔ
ﺃﺧﺮﻯ ،ﻗﻤﻴﻨﺔ ﺑﺄﻥ ﲤﻸ ﻗﻠﺒﻚ ﺑﺎﳊﺐ ﻭﺍﻟﻮﺩ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻟﺬﻟﻚ ﺍﻹﻟﻪ ﺍﳋﺎﻟﻖ ..ﺇﻧﻪ ﺭﺑﻚ ﺍﻷﻛﺮﻡ،
ﺍﻟﺬﻱ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ ،ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ..
ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ﻫﺎﺋﻠﺔ ..ﻓﺎﻟﻄﻔﻞ ﳜﺮﺝ ﺇﱃ ﺍﳊﻴﺎﺓ ﺑﻼ ﻋﻠﻢ ﻭﻻ ﻣﻌﺮﻓﺔ ﻭﻻ ﺇﺩﺭﺍﻙ ..ﰒ
ﻳﺘﻌﻠﻢ ..ﻛﻴﻒ ﻳﺘﻌﻠﻢ؟ ﻟﻮ ﱂ ﻳﻜﻦ ﺍﷲ ﻗﺪ ﺃﻭﺩﻉ ﻓﻴﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ ﻓﻬﻞ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ
ﻳﺘﻌﻠﻢ؟! ﺇﻥ ﺍﻟﻘﻠﻢ ﻫﻮ ﺃﺩﺍﺓ ﺍﻟﺘﻌﻠﻴﻢ ..ﻧﻌﻢ! ﻭﻟﻜﻦ ﺿﻊ ﺍﻟﻘﻠﻢ ﻋﻨﺪ ﻛﺎﺋﻦ ﱂ ﻳﻮﻫﺐ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ
ﺍﻟﺘﻌﻠﻢ ،ﻓﻬﻞ ﻳﻌﻠﻤﻪ ﺍﻟﻘﻠﻢ ،ﺃﻡ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ،ﻭﺧﻠﻖ ﻓﻴﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ؟
ﺃﻱ ﺇﻛﺮﺍﻡ ﻣﻦ ﺭﺑﻪ ﺍﻷﻛﺮﻡ ،ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ،ﻭﻓﻀﻠﻪ -ﲟﺰﻳﺘﻪ ﺗﻠﻚ -
ﻋﻠﻰ ﻛﺜﲑ ﳑﻦ ﺧﻠﻖ! ﻣﺎ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﻳﻐﻔﻞ ﻋﻦ ﺗﻠﻚ ﺍﻟﺪﻻﻟﺔ ﺍﳍﺎﺋﻠﺔ ﻓﻼ
ﻳﻘﺮﺅﻫﺎ؟!
ﺇﻧﻪ ﺍﻟﺮﺍﻥ ﺍﻟﺬﻱ ﻳﻄﻤﺲ ﺍﻟﺒﺼﲑﺓ ،ﻭﳛﺠﺐ ﺍﻟﻨﻮﺭ! )ﻛﹶﻠﱠﺎ ﺇﹺﻥﱠ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻟﹶﻴﻄﹾﻐﻰ ،ﺃﹶﻥﹾ ﺭﺁﻩ
ﺍﺳﺘﻐﻨﻰ( )!(٩٦
ﻳﻐﻔﹸﻞﹸ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ،ﻓﻴﻨﺴﻰ ﺍﳋﺎﻟﻖ ﺍﻟﺬﻱ ﺧﻠﻖ ،ﺍﻟﺬﻱ ﺃﻭﺟﺪ ﻛﻞ ﺷﻲﺀ
ﺑﻘﺪﺭﺗﻪ ،ﻭﺍﻟﺬﻱ ﻻ ﻳﻮﺟﺪ ﺷﻲﺀ ﺑﻐﲑ ﻣﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﻩ ﻭﻗﺪﺭﺗﻪ ..ﻭﻳﺘﻮﻫﻢ ﺃﻧﻪ ﻣﺴﺘﻐﻦ ﺑﺬﺍﺗﻪ،
ﲝﻮﻟﻪ ﻭﻃﻮﻟﻪ ،ﺑﻘﺪﺭﺗﻪ ﻭﻗﻮﺗﻪ ،ﺑﻌﻘﻠﻪ ﻭﻋﻠﻤﻪ ،ﺑﻔﻜﺮﻩ ﻭﺇﺭﺍﺩﺗﻪ ،ﻋﻦ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻓﺴﻮﺍﻩ
ﻓﻌﺪﻟﻪ ،ﰲ ﺃﻱ ﺻﻮﺭﺓ ﻣﺎ ﺷﺎﺀ ﺭﻛﺒﻪ..
ﻳﻄﻐﻰ ،ﻓﻴﺘﻤﺮﺩ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ،ﻓﻼ ﻳﻌﺒﺪﻩ ﺣﻖ ﻋﺒﺎﺩﺗﻪ ،ﻭﻳﻌﺒﺪ ﺳﻮﺍﻩ..
ﻭﻳﻈﻦ ﺃﻧﻪ ﺣﺮ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ..ﻳﻔﻌﻞ ﻣﺎ ﳝﻠﻴﻪ ﻋﻠﻴﻪ ﻫﻮﺍﻩ ..ﻓﻤﻨﺬﺍ ﺍﻟﺬﻱ ﳛﺎﺳﺒﻪ ﻋﻠﻰ
ﻣﺎ ﻳﻔﻌﻞ؟!
ﻭﺗﻠﻚ ﺍﳌﻌﺎﱐ ﻛﻠﻬﺎ ﻛﺎﻧﺖ ﰲ ﺗﻠﻚ ﺍﻹﻗﺮﺍﺀﺓ ﺍﻷﻭﱃ ،ﺍﻟﱵ ﺍﻓﺘﺘﺢ ﺎ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ،
ﻭﺍﻟﱵ ﻏﲑﺕ ﺍﻟﻘﻠﻮﺏ ،ﻓﺠﻌﻠﺖ ﺍﻟﺒﺬﺭﺓ ﺗﻨﻤﻮ ﳕﻮﻫﺎ ﺍﻟﺴﻮﻱ ،ﻓﺘﻨﺒﹺﺖ ﺍﻹﳝﺎﻥ..
ﻭﺗﺘﻮﺍﱃ ﺍﻵﻳﺎﺕ ..ﺗﺘﻮﺍﱃ ﺗﻌﺮﻑ ﺍﻟﻨﺎﺱ ﺑﺮﻢ ،ﲟﺎ ﻳﻌﺮﻓﻮﻥ ﻭﻣﺎ ﻻ ﻳﻌﺮﻓﻮﻥ..
ﻓﻄﺮﻳﻘﺔ ﺍﻟﻌﺮﺽ ﺃﻭﻻ ﻫﻲ ﺍﻟﱵ ﲢﻴﻲ ﺍﳌﺸﺎﻫﺪ ،ﻓﺘﺰﻳﻞ ﻋﻨﻬﺎ ﻣﺎ ﻳﺼﻴﺒﻬﺎ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ
ﻣﻦ ﺗﺒﻠﺪ ﺍﳊﺲ ﻋﻠﻴﻬﺎ ﺑﺴﺒﺐ ﺍﻷﻟﻔﺔ ﺍﻟﻄﻮﻳﻠﺔ ،ﻓﺈﺫﺍ ﻫﻲ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺷﻲﺀ ﺁﺧﺮ ﻏﲑ ﻣﺎ
ﺗﺒﻠﺪ ﺍﳊﺲ ﻋﻠﻴﻪ ،ﺟﺪﻳﺪ ﺣﻲ ﻣﺘﺤﺮﻙ.
ﻭﺍﻟﺘﻨﻮﻳﻊ ﻛﺬﻟﻚ ﻳﺆﺩﻱ ﺩﻭﺭﻩ .ﻓﺎﻟﻨﻔﻮﺱ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻨﻜﺮﺓ ﺃﻭ ﻛﺎﻧﺖ ﻏﺎﻓﻠﺔ ،ﻛﺎﻧﺖ
ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺗﻜﺮﺍﺭ ﺍﻟﻘﻀﺎﻳﺎ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ ﺣﱴ ﺗﺰﻭﻝ ﺍﻟﻐﻔﻠﺔ ﻭﻳﺬﻭﺏ ﺍﻹﻧﻜﺎﺭ .ﻭﺗﻜﺮﺍﺭ
ﺍﻟﺸﻲﺀ ﺫﺍﺗﻪ ﺑﻨﻔﺲ ﺍﻷﻟﻔﺎﻅ ﻭﺑﻨﻔﺲ ﺍﻟﺼﻮﺭﺓ ﻳﺒﻌﺚ ﺍﻟﺴﺄﻡ ﰲ ﺍﻟﻨﻔﻮﺱ .ﻭﻟﻜﻦ ﺍﻟﺘﻨﻮﻳﻊ ﰲ
ﺍﻟﻌﺮﺽ ﻟﻪ ﻣﻦ ﺍﳉﺎﺫﺑﻴﺔ ﻣﺎ ﻳﻨﻔﻲ ﺍﻟﺴﺄﻣﺔ ،ﺑﻞ ﳚﺪﺩ ﺍﻟﺮﻏﺒﺔ ،ﻭﳚﺪﺩ ﺍﻻﻧﺘﺒﺎﻩ ،ﻭﳚﺪﺩ ﺍﻟﺘﺄﺛﲑ.
ﻭﻫﻜﺬﺍ ،ﻓﺎﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻭﺻﻔﻪ " :ﻻ ﺗﻨﻘﻀﻲ ﻋﺠﺎﺋﺒﻪ ،ﻭﻻ ﳜﻠﻖ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺮﺩ " ﻓﻔﻬﻮ
ﻣﺘﺠﺪﺩ ﺃﺑﺪﺍ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﻳﻌﺮﺽ ﺍﻷﻣﻮﺭ ﰲ ﻛﻞ ﻣﺮﺓ ﻛﺄﺎ ﺟﺪﻳﺪﺓ ﺗﻌﺮﺽ ﻷﻭﻝ ﻣﺮﺓ.
ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﺁﻧﻔﺎ :ﺃﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﺪﻑ ﻣﻘﺼﻮﺩ ﰲ ﺫﺍﺗﻪ،
ﻭﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻭﺳﻴﻠﺔ ﻷﻫﺪﺍﻑ ﺃﺧﺮ.
ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻌﻈﻤﻰ -ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺁﻧﻔﺎ -ﻫﻲ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﺮﻢ،
ﻟﻴﻌﺒﺪﻭﻩ ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ ،ﺣﲔ ﻳﺪﺭﻛﻮﻥ ﺗﻔﺮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻷﻟﻮﻫﻴﺔ ،ﻭﻋﺠﺰ ﺍﻵﳍﺔ ﺍﳌﺰﻋﻮﻣﺔ
ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺸﻲﺀ ﳑﺎ ﻳﻘﺪﺭ ﺍﷲ ﻋﻠﻴﻪ ،ﻓﻔﻲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﺎﻓﺬ ﻓﻄﺮﻳﺔ ،ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﰲ ﺍﻟﻔﻄﺮﺓ
ﻟﺘﺘﻌﺮﻑ ﻋﻠﻰ ﺧﺎﻟﻘﻬﺎ ،ﻭﺗﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﻣﻦ ﻫﺬﻩ ﺍﳌﻨﺎﻓﺬ ﺑﺎﻟﺬﺍﺕ -ﺍﳌﻮﺩﻋﺔ ﰲ ﺍﻟﻔﻄﺮﺓ
-ﻳﻨﻔﺬ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﻨﻔﻮﺱ ،ﻓﻴﻮﻗﻈﻬﺎ ﻣﻦ ﻏﻔﻠﺘﻬﺎ ،ﻓﺘﻨﺒﻌﺚ ﻣﺘﻮﺟﻬﺔ ﺇﱃ ﺍﷲ .ﻭﻻ ﻋﺠﺐ ﰲ
ﺫﻟﻚ ،ﻓﺎﷲ ﻫﻮ ﺧﺎﻟﻖ ﺍﻟﻔﻄﺮﺓ ،ﻭﻫﻮ ﻣﱰﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻴﻠﺘﻘﻲ ﺑﺎﻟﻔﻄﺮﺓ ﺍﻟﺘﻘﺎﺀ ﻛﺎﻣﻼ ﺷﺎﻣﻼ ﻣﻔﺼﻼ
ﺩﻗﻴﻘﺎ ،ﻓﻴﻠﺘﻘﻴﺎﻥ ﻋﻠﻰ ﺗﻌﺎﺭﻑ ﻛﺎﻣﻞ ﻭﺗﻮﺍﻓﻖ ﻭﺍﺗﺴﺎﻕ!
)ﻓﻄﹾﺮﺕ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺘﻲ ﻓﹶﻄﹶﺮ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻴﻬﺎ ﻻ ﺗﺒﺪﻳﻞﹶ ﻟﺨﻠﹾﻖﹺ ﺍﻟﻠﱠﻪ ﺫﹶﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻟﹾﻘﹶﻴﻢ ﻭﻟﹶﻜﻦ
ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺎﺱﹺ ﻻ ﻳﻌﻠﹶﻤﻮﻥﹶ( ).(٩٨
ﻭﺍﻟﻜﻮﻥ ﺑﺪﻗﺘﻪ ﺍﳌﻌﺠﺰﺓ ﻳﺮﻭﻉ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ ﻛﺬﻟﻚ .ﻓﻬﺬﺍ ﺍﻟﻜﻮﻥ ﻟﻴﺲ ﺿﺨﻤﺎ
ﻓﻘﻂ ،ﻭﻟﻴﺴﺖ ﺿﺨﺎﻣﺘﻪ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﻛﻞ ﺗﺼﻮﺭ ﻫﻲ ﻭﺣﺪﻫﺎ ﺍﻟﱵ ﺗﺮﻭﻉ ﺍﳊﺲ ،ﻭﻟﻜﻦ
ﻳﺮﻭﻋﻪ ﻛﺬﻟﻚ ﺃﻧﻪ ﻣﻊ ﺿﺨﺎﻣﺘﻪ ﺗﻠﻚ ﺩﻗﻴﻖ ﺇﱃ ﺩﺭﺟﺔ ﻣﻌﺠﺰﺓ..
ﻭﺗﺘﺒﺪﻯ ﺍﻟﺪﻗﺔ ﺍﳌﻌﺠﺰﺓ ﰲ ﳎﺎﻻﺕ ﻋﺪﺓ .ﻓﺎﻧﺘﻈﺎﻡ ﺩﻭﺭﺓ ﺍﻟﻔﻠﻚ ،ﻭﺍﻧﺘﻈﺎﻡ ﺍﻟﻠﻴﻞ
ﻭﺍﻟﻨﻬﺎﺭ ،ﻣﻦ ﺩﻻﺋﻞ ﺗﻠﻚ ﺍﻟﺪﻗﺔ ﺍﻟﱵ ﺗﺮﻭﻉ ﺍﳊﺲ.
ﺑﻞ ﻳﺪﻕ ﺍﻷﻣﺮ ﺃﺣﻴﺎﻧﺎ ﺣﱴ ﻳﺘﺒﺪﻯ ﺍﻹﻋﺠﺎﺯ ﰲ ﺭﻳﺸﺔ ﺍﻟﻄﺎﺋﺮ ،ﻭﻟﻮﻥ ﺍﻟﺰﻫﺮﺓ ،ﻭﺭﻓﺮﻓﺔ
ﺍﻟﻄﲑ ،ﻭﺳﻘﺴﻘﺔ ﺍﻟﻌﺼﻔﻮﺭ ،ﻓﻀﻼ ﻋﻦ ﺃﻃﻮﺍﺭ ﺍﳉﻨﲔ ،ﻭﺍﺧﺘﻼﻑ ﻃﺒﺎﺋﻊ ﺍﻟﺒﺸﺮ ،ﻭﺍﺧﺘﻼﻑ
ﻣﺸﺎﻋﺮﻫﻢ ﻭﻣﺸﺎﻏﻠﻬﻢ ﻭﻃﺮﺍﺋﻖ ﺣﻴﺎﻢ..
ﺩﻗﺔ ﺗﺮﻭﻉ ﺍﳊﺲ ..ﻓﲑﺩ ﻋﻠﻰ ﺍﳋﺎﻃﺮ ﺳﺆﺍﻝ ﻓﻄﺮﻱ ،ﻻ ﳝﻠﻚ ﺍﻹﻧﺴﺎﻥ ﺩﻓﻌﻪ :ﻣﻦ
ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﺪﻗﺔ ﺍﳌﻌﺠﺰﺓ؟ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﺍﻟﻌﺠﻴﺐ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ؟ ﻣﻦ ﻳﺪﺑﺮ ﺩﺟﻘﺎﺋﻖ
ﺍﻟﻜﻮﻥ ﻭﺩﻗﺎﺋﻖ ﺍﳊﻴﺎﺓ؟
ﰒ ﻳﻬﺘﺪﻱ ﺍﻹﻧﺴﺎﻥ ﺇﻥ ﻛﺘﺐ ﻟﻪ ﺍﳍﺪﻯ ،ﻓﻴﻌﻠﻢ ﺃﻧﻪ ﺍﷲ ،ﺃﻭ ﻳﻀﻞ ﻓﻴﻨﺴﺐ ﺍﻷﻣﺮ ﺇﱃ
ﺁﳍﺔ ﻣﺰﻋﻮﻣﺔ ،ﺃﻭ ﻳﻐﻔﹸﻞ ﻋﻦ ﺇﻳﻘﺎﻋﺎﺕ ﺍﻟﻜﻮﻥ ﻏﻔﻠﺔ ﺗﺎﻣﺔ ﻓﻜﺄﻧﻪ ﰲ ﺣﺴﻪ ﻏﲑ ﻣﻮﺟﻮﺩ..
ﻳﺘﻮﻫﻢ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ ﰲ ﻣﺒﺪﺇ ﺣﻴﺎﺗﻪ ﺃﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛﻠﻬﺎ ﺣﻴﺔ ،ﻭﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻋﻠﻰ
ﻫﺬﺍ ﺍﻷﺳﺎﺱ! ﺣﱴ ﻳﻜﱪ ﻭﻋﻴﻪ ،ﻓﻴﻌﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﺟﻮﺍﻣﺪ ﻭﻫﻨﺎﻙ ﻛﺎﺋﻨﺎﺕ ﺣﻴﺔ ،ﰒ ﻳﻌﻠﻢ ﺃﻥ
ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳊﻴﺔ ﲤﻮﺕ ..ﻭﻳﺘﺮﻙ ﺍﳌﻮﺕ ﰲ ﺣﺴﻪ ﺃﺛﺮﺍ ﻻ ﳝﺤﻲ ،ﺑﻞ ﻳﺰﺩﺍﺩ ﺗﻌﻤﻘﺎ ﻣﻊ ﺍﻷﻳﺎﻡ..
ﻓﲑﺩ ﻋﻠﻰ ﺧﺎﻃﺮﻩ ﺳﺆﺍﻝ ﻓﻄﺮﻱ ﻻ ﳝﻠﻚ ﺩﻓﻌﻪ :ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳍﺎﺋﻠﺔ :ﻇﺎﻫﺮﺓ ﺍﳌﻮﺕ
ﻭﺍﳊﻴﺎﺓ ..ﰒ ﻳﻬﺘﺪﻱ ﺇﻥ ﻛﺘﺐ ﻟﻪ ﺍﳍﺪﻯ ،ﺃﻭ ﻳﻀﻞ ﻓﻴﻘﻮﻝ ﺇﻧﻪ ﺍﻟﺪﻫﺮ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﻗﻮﻯ
ﺍﻟﻮﺟﻮﺩ.
ﻭﺍﳊﺮﻛﺔ ﰲ ﺍﻟﻜﻮﻥ ﳑﺎ ﻳﺮﻭﻉ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ .ﺳﻮﺍﺀ ﺣﺮﻛﺔ ﺍﻷﺟﺮﺍﻡ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﺃﻭ
ﺣﺮﻛﺔ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻭﻣﺎ ﳛﺪﺙ ﳍﻢ ﻣﻦ ﲢﻮﻻﺕ ﰲ ﺃﺛﻨﺎﺀ ﺣﻴﺎﻢ ،ﻣﻦ ﻗﻮﺓ ﻭﺿﻌﻒ،
ﻭﻓﻘﺮ ﻭﻏﲎ ،ﻭﻋﺰ ﻭﺫﻝ ،ﻭﺻﺤﺔ ﻭﻣﺮﺽ ،ﻭﺣﻴﺎﺓ ﻭﻣﻮﺕ ..ﻓﲑﺩ ﻋﻠﻰ ﺍﳋﺎﻃﺮ ﺳﺆﺍﻝ ﻓﻄﺮﻱ ﻻ
ﳝﻠﻚ ﺍﻹﻧﺴﺎﻥ ﺩﻓﻌﻪ :ﻣﻦ ﺍﶈﺮﻙ ﻭﺭﺍﺀ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﺣﺪﺍﺙ؟ ..ﺃﲢﺪﺙ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻬﺎ ﺃﻡ
ﲢﺪﺙ ﺑﺘﺪﺑﲑ؟ ﻭﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺘﺪﺑﲑ؟ ﻭﻫﻞ ﲢﻜﻤﻬﺎ ﺳﻨﻦ ﻭﺿﻮﺍﺑﻂ ،ﺃﻡ ﲡﺮﻱ ﻓﻮﺿﻰ ﺑﻼ ﻧﻈﺎﻡ؟
ﻭﻫﻞ ﻭﺭﺍﺀﻫﺎ ﺣﻜﻤﺔ ﺃﻡ ﻫﻲ ﻋﺒﺚ ﻻ ﺣﻜﻤﺔ ﻓﻴﻪ؟ ﰒ ﻳﻬﺘﺪﻱ ﺍﻹﻧﺴﺎﻥ ﺇﻥ ﻛﺘﺐ ﻟﻪ ﺍﳍﺪﻯ،
ﻓﻴﻌﻠﻢ ﺃﻧﻪ ﺍﷲ ،ﻭﻣﺸﻴﺌﺘﻪ ،ﻭﺳﻨﻨﻪ ،ﻭﻧﻈﺎﻣﻪ ﻭﺗﺪﺑﲑﻩ ،ﺃﻭ ﻳﻀﻞ ﻓﻴﻨﺴﺐ ﺍﻷﻣﺮ ﺇﱃ ﺁﳍﺔ ﻣﺰﻋﻮﻣﺔ،
ﺃﻭ ﻳﻈﻨﻬﺎ ﻓﻮﺿﻰ ﻻ ﻳﺸﻤﻠﻬﺎ ﻧﻈﺎﻡ.
ﻭﺍﳌﻔﺎﺭﻗﺔ ﺑﲔ ﺍﻟﻌﺠﺰ ﺍﻟﺒﺸﺮﻱ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻻ ﲢﺪﻫﺎ ﺣﺪﻭﺩ ،ﳑﺎ ﻳﺮﻭﻉ ﺍﳊﺲ
ﺍﻟﺒﺸﺮﻱ ..ﻓﺎﻹﻧﺴﺎﻥ ﻳﺘﻄﻠﻊ ﺇﱃ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻭﺍﻟﺘﻤﻠﻚ ،ﻭﳛﺼﻞ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ،
ﻭﻟﻜﻨﻪ ﰲ ﺩﺧﻴﻠﺔ ﻧﻔﺴﻪ ﻻ ﻳﺸﺒﻊ ﻭﻻ ﻳﻘﻨﻊ ،ﻭﻳﺘﻤﲎ ﻟﻮ ﺃﻥ ﻟﻪ ﺳﻴﻄﺮﺓ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،ﻳﺴﲑ
ﻋﻠﻰ ﻫﻮﺍﻩ ،ﻭﻗﻮﺓ ﻻ ﺗﻌﺠﺰ ﻋﻦ ﺷﻲﺀ ،ﻭﻣﻠﻚ ﻻ ﻳﺒﻠﻰ ..ﰒ ﳚﺪ ﻧﻔﺴﻪ ﻋﺎﺟﺰﺍ ﻣﻬﻤﺎ ﺳﻴﻄﺮ،
ﻭﻣﻬﻤﺎ ﻣﻠﻚ ،ﻭﻣﻬﻤﺎ ﺍﺳﺘﺨﺪﻡ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ .ﻭﺃﺷﺪ ﻣﺎ ﻳﻌﺠﺰ ﻋﻨﻪ ﻫﻮ ﺍﳋﻠﻖ ،ﰒ ﻳﺘﺪﺭﺝ
ﺍﻟﻌﺠﺰ ﺩﺭﺟﺎﺕ!
ﻭﻫﺬﺍ ﺍﻟﻌﺠﺰ ﻳﻔﺮﺽ ﻋﻠﻰ ﺣﺴﻪ ﺗﻠﻚ ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺑﲔ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻭﺑﲔ ﺍﻟﻘﺪﺭﺓ
ﺍﻟﻘﺎﺩﺭﺓ ﺍﻟﱵ ﲣﻠﻖ ،ﻭﺗﻨﺸﺊ ،ﻭﺗﺴﻴﺮ ﻭﺗﺪﺑﺮ ،ﻭﻻ ﻳﻌﺠﺰﻫﺎ ﺷﻲﺀ .ﰒ ﻳﻬﺘﺪﻱ ﻓﻴﻌﻠﻢ ﺃﺎ ﻗﺪﺭﺓ
ﺍﷲ ،ﺃﻭ ﻳﻀﻞ ﻓﻴﺘﺨﻴﻞ ﺁﳍﺔ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻬﺎ ﻣﺎ ﻳﺮﺍﻩ ﻣﻦ ﺃﺣﺪﺍﺙ.
ﻭﻳﺆﳌﻪ ﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﻜﻨﻪ ﺍﻟﻐﻴﺐ ..ﻻ ﺍﻟﻐﻴﺐ ﺍﻟﺒﻌﻴﺪ ﺍﳌﻮﻏﻞ ﰲ ﺍﻬﻮﻝ ،ﺑﻞ
ﺍﻟﻐﻴﺐ ﺍﻟﻘﺮﻳﺐ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻏﺪﺍ ﺃﻭ ﺑﻌﺪ ﺳﺎﻋﺎﺕ ..ﺑﻞ ﻏﻴﺐ ﺍﻟﻠﺤﻈﺔ ﺍﳌﻘﺒﻠﺔ ﻋﻠﻴﻪ ﺍﻵﻥ ،ﻭﺍﻟﱵ
ﻻ ﻳﻌﺮﻑ ﻛﻨﻬﻬﺎ ﻭﻛﻨﻪ ﻣﺎ ﳚﺮﻱ ﻓﻴﻬﺎ ﺣﱴ ﺗﻘﻊ ﺑﺎﻟﻔﻌﻞ..
ﻭﳚﺮﻩ ﻋﺠﺰﻩ ﻋﻦ ﺍﺳﺘﻜﻨﺎﻩ ﺍﻟﻐﻴﺐ ﺇﱃ ﻣﻘﺎﺭﻧﺔ ﻓﻄﺮﻳﺔ ﻣﻊ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﻌﻠﻢ ﺍﻟﻐﻴﺐ ،ﻷﻧﻪ
ﻣﻜﺸﻮﻑ ﳍﺎ ﻏﲑ ﺧﺎﻑ ﻋﻠﻴﻬﺎ ﻣﻨﻪ ﺷﻲﺀ .ﺑﻞ ﺍﻟﱵ ﺗﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻷﺎ ﻫﻲ ﺍﻟﱵ ﺗﺼﻨﻊ ﺍﻟﻐﻴﺐ..
ﰒ ﻳﻬﺘﺪﻱ ،ﻓﻴﻌﻠﻢ ﺃﻧﻪ ﺍﷲ ،ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ،ﺃﻭ ﻳﻨﺴﺒﻪ ﻵﳍﺔ ﻣﺰﻋﻮﻣﺔ ،ﺃﻭ
ﻳﻐﻤﺾ ﻋﻴﻨﻴﻪ ﻭﻳﻐﻠﻖ ﺣﺴﻪ ﻭﻳﻌﻴﺶ ﻛﺎﻷﻧﻌﺎﻡ!
ﻭﻗﺪ ﺗﻈﻦ ﺃﺣﻴﺎﻧﺎﹰ ﺃﻥ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﱵ ﺗﻔﺮﺽ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ،
ﻻ ﲡﻲﺀ ﺇﻻ ﰲ ﻓﺘﺮﺓ ﺍﻟﻨﻀﻮﺝ ﻭﺍﻟﻮﻋﻲ ،ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﻏﲑ ﺫﻟﻚ.
ﺇﻥ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ ﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﲣﻄﺮ ﻋﻠﻰ ﺣﺴﻪ ﰲ ﻣﺮﺍﺣﻞ ﻣﺒﻜﺮﺓ ﺟﺪﺍﹰ ،ﺃﻛﺜﺮ
ﺗﺒﻜﲑﺍﹰ ﳑﺎ ﲢﺴﺐ!
ﺇﻧﻪ ﰲ ﻓﺘﺮﺓ ﺑﺎﻛﺮﺓ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻟﻮﻋﻲ ،ﻳﻈﻞ ﻳﺴﺄﻟﻪ ﻭﺍﻟﺪﻳﻪ ﻭﻣﻦ ﺣﻮﻟﻪ ﺃﺳﺌﻠﺔ ﺫﺍﺕ
ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ،ﺣﲔ ﻳﺴﺄﳍﻢ ﻋﻦ ﺃﻣﻮﺭ ﻻ ﺇﺟﺎﺑﺔ ﳍﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺇﺟﺎﺑﺔ ﻭﺍﺣﺪﺓ :ﺇﻧﻪ ﺍﷲ.
ﻭﺇﻧﻪ ﺻﻨﻊ ﺍﷲ!
ﻭﻗﺪ ﻻ ﻳﺪﺭﻙ ﺍﻟﻄﻔﻞ ﺩﻻﻟﺔ ﺃﺳﺌﻠﺘﻪ ..ﻟﻜﻨﺎ ﳓﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺪﺭﻙ ﺃﺎ ﺃﺳﺌﻠﺔ ﺍﻟﻔﻄﺮﺓ،
ﺍﻟﱵ ﺗﺘﻮﺟﻪ ﺎ -ﻓﻄﺮﻳﺎ -ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﷲ.
ﻭﻟﻜﻦ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ ﻋﺮﺿﺔ ﺃﻥ ﻳﺘﺒﻠﺪ ﻋﻠﻰ ﺍﳌﻨﻈﺮ ﺍﳌﻜﺮﻭﺭ ،ﻭﺍﳊﺪﺙ ﺍﳌﻜﺮﻭﺭ ،ﻓﻼ
ﺗﻌﻮﺩ ﺇﻳﻘﺎﻋﺎﺕ ﺍﻟﻜﻮﻥ ﲡﺪ ﺍﺳﺘﺠﺎﺑﺘﻬﺎ ﺍﻟﻔﻄﺮﻳﺔ ﰲ ﺍﻟﻨﻔﺲ..
ﻻ ﺍﻟﻜﻮﻥ ﺑﻀﺨﺎﻣﺘﻪ ﺍﳌﻌﺠﺰﺓ ،ﻭﺩﻗﺘﻪ ﺍﳌﻌﺠﺰﺓ ،ﻭﻻ ﻇﺎﻫﺮﺓ ﺍﳌﻮﺕ ﺍﳊﻴﺎﺓ ،ﻭﻻ ﻇﺎﻫﺮﺓ
ﺍﳊﺮﻛﺔ :ﺣﺮﻛﺔ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﺣﺪﺍﺙ ،ﻭﻻ ﻇﺎﻫﺮﺓ ﺍﻟﻌﺠﺰ ﺍﻟﺒﺸﺮﻱ ،ﻭﻻ ﻇﺎﻫﺮﺓ ﺍﻟﻌﺠﺰ ﻋﻦ
ﺍﺳﺘﻜﻨﺎﻩ ﺍﻟﻐﻴﺐ..
ﻋﻨﺪﺋﺬ ﻳﻔﻘﺪ ﺍﻹﻧﺴﺎﻥ ﺷﻔﺎﻓﻴﺘﻪ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﰲ ﻛﻴﺎﻧﻪ ،ﻭﻳﻔﻘﺪ ﺑﺎﻟﺘﺎﱄ ﲰﺘﻪ ﺍﻟﱵ
ﺟﻌﻠﺘﻪ ﺇﻧﺴﺎﻧﺎ ،ﻭﻣﻴﺰﺗﻪ ﻋﻦ ﺍﳊﻴﻮﺍﻥ ،ﻓﻴﺼﺒﺢ ﻣﻦ ﺍﻟﺬﻳﻦ ﺟﺎﺀ ﻓﻴﻬﻢ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺍﻟﻘﺮﺁﱐ) :ﻟﹶﻬﻢ
ﻗﹸﻠﹸﻮﺏ ﻻ ﻳﻔﹾﻘﹶﻬﻮﻥﹶ ﺑﹺﻬﺎ ﻭﻟﹶﻬﻢ ﺃﹶﻋﻴﻦ ﻻ ﻳﺒﺼﺮﻭﻥﹶ ﺑﹺﻬﺎ ﻭﻟﹶﻬﻢ ﺁﺫﹶﺍﻥﹲ ﻻ ﻳﺴﻤﻌﻮﻥﹶ ﺑﹺﻬﺎ ﺃﹸﻭﻟﹶﺌﻚ
ﻛﹶﺎﻟﹾﺄﹶﻧﻌﺎﻡﹺ ﺑﻞﹾ ﻫﻢ ﺃﹶﺿﻞﱡ ﺃﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﹾﻐﺎﻓﻠﹸﻮﻥﹶ().(١٠٠
ﻓﻴﺄﰐ ﺍﻟﻘﺮﺁﻥ ﻟﻴﻮﻗﻆ ﺍﻟﻘﻠﻮﺏ ،ﻭﻳﻔﺘﺢ ﺍﻷﻋﲔ ،ﻭﻳﺰﻳﻞ ﺍﻟﻮﻗﺮ ﻣﻦ ﺍﻵﺫﺍﻥ ،ﻓﺘﺘﻔﺘﺢ ﲨﻴﻌﺎ
ﻟﻺﻳﻘﺎﻋﺎﺕ ﺍﻟﱵ ﻳﺮﺳﻠﻬﺎ ﺍﻟﻜﻮﻥ ﺇﱃ ﺍﳊﺲ ..ﻓﺘﺤﻴﺎ ﺍﻟﻨﻔﻮﺱ ﺑﻌﺪ ﻣﻮﺍﺕ ،ﻭﺗﺴﺘﻴﻘﻆ ﺑﻌﺪ
ﺍﻟﻐﻔﻠﺔ ..ﻭﺗﺘﻮﺟﻪ ﺇﱃ ﺍﷲ.
ﺇﺎ ﻣﺸﺎﻫﺪ ﻣﻌﺮﻭﺿﺔ ﺃﻣﺎﻡ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ ،ﻭﻟﻜﻦ ﺍﳊﺲ ﻳﺘﺒﻠﺪ ﺃﺣﻴﺎﻧﺎ ﻓﻴﻐﻔﻞ ﻋﻤﺎ
ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﳛﺎﺀﺍﺕ ﻭﺍﻟﺪﻻﻻﺕ ،ﻭﳝﺮ ﺎ ﻻ ﻳﻜﺎﺩ ﻳﻌﲑﻫﺎ ﺍﻫﺘﻤﺎﻣﺎ .ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﳛﻴﻲ ﺍﳌﺸﻬﺪ
ﺑﺄﺳﻠﻮﺑﻪ ﺍﻟﻔﺮﻳﺪ ،ﻓﻴﻨﺘﻔﺾ ﺣﻴﺎ ﻣﺘﺤﺮﻛﺎ ،ﻓﻴﻠﺘﻘﻂ ﺍﻟﻮﺟﺪﺍﻥ ﻣﺎ ﻳﺮﺳﻠﻪ ﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ.
ﺇﻥ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﻫﻲ ﺫﻟﻚ ﺍﳌﺸﻬﺪ ﺍﳌﻜﺮﻭﺭ ﺍﳌﺄﻟﻮﻑ
ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﺍﻩ ﺍﻹﻧﺴﺎﻥ ﻓﻼ ﻳﺘﺤﺮﻙ ﻟﻪ ،ﻭﻻ ﻳﻬﺘﺰ ﻟﻪ ﻭﺟﺪﺍﻧﻪ ،ﻓﻴﻐﻔﻞ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ
ﺍﻟﻜﺎﻣﻨﺔ ﻓﻴﻪ ،ﻭﻫﻲ ﺃﻥ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﳐﻠﻮﻗﺘﺎﻥ ،ﻭﺃﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ!
)ﺇﹺﻥﱠ ﻓﻲ ﺧﻠﹾﻖﹺ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ (..ﻓﻬﻤﺎ ﻟﻴﺴﺘﺎ ﻣﻮﺟﻮﺩﺗﲔ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻴﻬﻤﺎ،
ﻭﻻ ﳘﺎ ﺃﺯﻟﻴﺘﺎﻥ .ﺇﳕﺎ ﳘﺎ ﳐﻠﻮﻗﺘﺎﻥ ،ﺃﻱ ﺃﻤﺎ ﱂ ﺗﻜﻮﻧﺎ ﻣﻮﺟﻮﺩﺗﲔ ﰒ ﻭﺟﺪﺗﺎ..
ﻭﻫﻲ ﺣﻘﻴﻘﺔ ﻫﺎﺋﻠﺔ ،ﺗﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ -ﺃﻭ ﳚﺐ ﺃﻥ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ -ﺣﻘﺎﺋﻖ ﺃﺧﺮﻯ.
ﻓﺄﻣﺎ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻘﺪ ﻛﺎﻧﺖ ﺗﻘﺮ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ:
)ﻭﻟﹶﺌﻦ ﺳﺄﹶﻟﹾﺘﻬﻢ ﻣﻦ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻟﹶﻴﻘﹸﻮﻟﹸﻦ ﺍﻟﻠﱠﻪ .(١٠٢) (ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﻜﻦ ﺗﺮﺗﺐ
ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻘﺘﻀﺎﻫﺎ ﺍﻟﻄﺒﻴﻌﻲ ﺍﳌﺒﺎﺷﺮ ،ﻭﻫﻲ ﺃﻥ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺧﻠﻖ ﻫﻮ ﺍﳊﻘﻴﻖ ﺑﺎﻟﻌﺒﺎﺩﺓ
ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ.
ﻭﺃﻣﺎ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ -ﻭﻫﻲ ﺃﺫﻛﻰ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ،ﻭﺃﻏﱮ ﻣﻨﻬﺎ
ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ -ﻓﻘﺪ ﺃﺩﺭﻛﺖ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺫﺍﺕ ﺷﺄﻥ ﻛﺒﲑ ،ﻭﺃﺎ ﺇﺣﺪﻯ ﻗﻀﺎﻳﺎ
ﺍﻟﻮﺟﻮﺩ ﺍﻟﺮﺋﻴﺴﺔ .ﻭﺃﺩﺭﻛﺖ ﺃﺎ ﺇﻥ ﺃﻗﺮﺕ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻓﻘﺪ
ﻟﺰﻣﻬﺎ ﺃﻥ ﺗﻌﺒﺪﻩ ،ﻭﲣﻠﺺ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻫﻲ ﻻ ﺗﺮﻳﺪ -ﻛﱪﺍ ﻭﻋﻨﺎﺩﺍ ﻭﻏﻄﺮﺳﺔ ﻭﺍﻧﻄﻤﺎﺱ ﺑﺼﲑﺓ
-ﻓﻨﻔﺖ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ،ﻭﺭﺍﺣﺖ ﺗﺘﺨﺒﻂ ﻋﻠﻰ ﻏﲑ ﻫﺪﻯ .ﺗﻘﻮﻝ ﻣﺮﺓ ﺇﻥ ﺍﻟﻜﻮﻥ ﻗﺪ ﻭﺟﺪ
ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻪ ﺑﻐﲑ ﻣﻮﺟﺪ ،ﻭﺗﺎﺭﺓ ﺃﺧﺮﻯ ﺗﺮﺩﺩ ﻗﻮﻟﺔ ﺩﺍﺭﻭﻥ ﺍﳊﻤﻘﺎﺀ :ﺍﻟﻄﺒﻴﻌﺔ ﲣﻠﻖ ﻛﻞ ﺷﻲﺀ
ﻭﻻ ﺣﺪ ﻟﻘﺪﺭﺎ ﻋﻠﻰ ﺍﳋﻠﻖ!
ﺇﻥ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺪ ﻧﺸﺄﺕ ﻋﻨﻪ ﺣﺮﻛﺔ ﻣﻌﻴﻨﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻫﻲ
ﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ..
ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﺍﳊﻘﻴﻘﺔ ﺍﻷﻭﱃ ﺗﻨﻔﺬ ﺇﱃ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻮﺍﻋﻴﺔ ﻣﻦ ﺃﺣﺪ ﻣﻨﺎﻓﺬﻫﺎ ﺍﻟﻜﱪﻯ،
ﻭﻫﻲ ﺍﻟﻀﺨﺎﻣﺔ ﺍﳌﻌﺠﺰﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺫﻟﻚ ﻣﻦ ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ،ﺍﻟﺬﻱ ﳜﻠﻖ
ﺗﻠﻚ ﺍﻷﺟﺮﺍﻡ ﺍﳍﺎﺋﻠﺔ ﺍﳌﺒﺜﻮﺛﺔ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ،ﻓﺈﻥ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ -ﻭﻫﻲ ﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ
ﺇﻥ ﺍﻟﻔﻠﻚ ﺍﻟﱵ ﲡﺮﻱ ﰲ ﺍﻟﺒﺤﺮ ﻫﻲ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ .ﻭﻟﻜﻨﻬﺎ ﻣﺎ
ﻛﺎﻧﺖ ﻟﺘﻮﺟﺪ ﻟﻮﻻ ﺍﳋﻮﺍﺹ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﰲ ﺍﳌﺎﺀ ﻣﻦ ﻧﺎﺣﻴﺔ ،ﻭﰲ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﺗﺼﻨﻊ ﻣﻨﻬﺎ
ﺍﻟﻔﻠﻚ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻭﺍﻟﱵ ﲡﻌﻞ ﺍﻟﻔﻠﻚ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﺍﳌﺎﺀ ﻻ ﺗﻐﻮﺹ ﻓﻴﻪ .ﻭﻟﺬﻟﻚ ﳝﻦ ﺍﷲ
ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ )ﰲ ﺳﻮﺭﺓ ﻳﺲ( ﻓﻴﻘﻮﻝ) :ﻭﺁﻳﺔﹲ ﻟﹶﻬﻢ ﺃﹶﻧﺎ ﺣﻤﻠﹾﻨﺎ ﺫﹸﺭﻳﺘﻬﻢ ﻓﻲ
ﺸﺤﻮﻥ ،ﻭﺧﻠﹶﻘﹾﻨﺎ ﻟﹶﻬﻢ ﻣﻦ ﻣﺜﹾﻠﻪ ﻣﺎ ﻳﺮﻛﹶﺒﻮﻥﹶ( ) ..(١٠٣ﻓﺎﻹﻧﺴﺎﻥ -ﻭﻛﻞ ﻣﺎ ﻳﻌﻤﻞ
ﺍﻟﹾﻔﹸﻠﹾﻚ ﺍﻟﹾﻤ
-ﻫﻮ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﻧﺎﺣﻴﺔ ،ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﳋﻮﺍﺹ ﺍﳌﻮﺩﻋﺔ ﰲ ﺍﳌﺎﺩﺓ ،ﻭﺍﻟﱵ ﲡﻌﻞ ﰲ
ﺇﻣﻜﺎﻥ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺼﻨﻌﻮﺍ ﺍﻟﻔﻠﻚ ﺍﻟﱵ ﲡﺮﻱ ﰲ ﺍﻟﺒﺤﺮ ،ﻫﻲ ﻣﻦ ﺧﻠﻖ ﺍﷲ ،ﻭﻟﻮﻻ ﺧﻠﻖ ﺍﷲ ﳍﺎ
ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺼﻨﻌﻬﺎ.
ﻭﺍﻵﻳﺔ ﺗﺸﲑ ﻓﻘﻂ ﺇﱃ ﺟﺮﻳﺎﻥ ﺍﻟﻔﻠﻚ ﰲ ﺍﻟﺒﺤﺮ ،ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﺇﱃ ﺍﻟﻨﻔﺲ ﻣﻦ ﻣﻨﻔﺬ
ﺍﳊﺮﻛﺔ -ﻭﻫﻲ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻠﻔﺖ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ ﺑﺸﺪﺓ ﻭﺗﻮﻗﻈﻪ ﻣﻦ ﻏﻔﻠﺘﻪ -ﻭﻟﻜﻨﻬﺎ
ﺗﻨﻔﺬ ﻣﻦ ﻣﻨﻔﺬ ﺁﺧﺮ ﻫﻮ " ﺍﳌﺼﻠﺤﺔ "! ﻓﺈﺎ ﲡﺮﻱ ﰲ ﺍﻟﺒﺤﺮ ﲟﺎ ﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ .ﻭﻫﺬﺍ ﻳﺬﻛﺮﻫﻢ
ﺑﻔﻀﻞ ﺍﷲ ﻋﻠﻴﻬﻢ .ﻓﺎﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻨﻔﻊ ﺍﻟﻨﺎﺱ ﻫﻲ ﻣﻦ ﺧﻠﻖ ﺍﷲ ،ﻭﲪﻠﻬﺎ ﰲ ﺍﻟﻔﻠﻚ ﺣﱴ ﺗﺼﻞ
ﺇﱃ ﺍﻟﻨﺎﺱ ﻫﻮ ﻛﺬﻟﻚ ﻣﻦ ﺧﻠﻖ ﺍﷲ .ﻓﻬﻮ ﻓﻀﻞ ﻣﺰﺩﻭﺝ ﻳﺴﺘﺤﻖ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻳﺸﻜﺮﻭﺍ ﺭﻢ
ﻋﻠﻴﻪ ،ﻻ ﺃﻥ ﳚﺤﺪﻭﻩ ﻭﻳﻌﺒﺪﻭﺍ ﺳﻮﺍﻩ.
ﻭﻧﻘﻠﺔ ﺃﺧﺮﻯ ﺗﻨﻘﻠﻨﺎ ﺇﱃ ﻣﺸﻬﺪ ﺁﺧﺮ) :ﻭﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﻦ ﻣﺎﺀٍ ﻓﹶﺄﹶﺣﻴﺎ ﺑﹺﻪ
ﺍﻟﹾﺄﹶﺭﺽ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﻭﺑﺚﱠ ﻓﻴﻬﺎ ﻣﻦ ﻛﹸﻞﱢ ﺩﺍﺑﺔ(
ﺇﺎ ﺇﺷﺎﺭﺍﺕ ﻣﺘﻮﺍﻛﺒﺔ ﻣﺘﻮﺍﻟﻴﺔ ﺗﻘﺮﻉ ﺍﳊﺲ ﺑﺸﺪﺓ ﻟﺘﻠﻔﺘﻪ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻏﺎﻓﻼ ﻋﻨﻪ..
ﻓﺈﻧﺰﺍﻝ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺁﻳﺔ ،ﻭﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ﺍﳌﻴﺘﺔ ﺬﺍ ﺍﳌﺎﺀ ﺁﻳﺔ ،ﻭﺑﺚ ﺍﻟﺪﻭﺍﺏ ﰲ
ﺍﻷﺭﺽ ﺑﻌﺪ ﺇﺣﻴﺎﺋﻬﺎ ﺑﺎﳌﺎﺀ ﺁﻳﺔ ..ﻭﻛﻠﻬﺎ ﺁﻳﺎﺕ ﺗﻨﻔﺬ ﺇﱃ ﺍﻟﻨﻔﺲ ﻣﻦ ﻣﻨﺎﻓﺬ ﺷﱴ ﰲ ﺁﻥ ﻭﺍﺣﺪ.
ﻣﻦ ﻣﻨﻔﺬ ﺍﻟﺪﻗﺔ ﺍﳌﻌﺠﺰﺓ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﻣﻦ ﻣﻨﻔﺬ ﺍﳊﺮﻛﺔ ﺍﳌﺘﺪﻓﻘﺔ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ
ﺍﳋﻠﻖ ،ﻓﺘﺘﻮﺍﻛﺐ ﺍﻵﻳﺎﺕ ﻟﺘﻬﺰ ﺍﻟﻮﺟﺪﺍﻥ ،ﻭﺗﻨﻔﺾ ﻋﻨﻪ ﻏﻔﻠﺘﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ..
ﻭﺣﲔ ﻳﺘﺒﻠﺪ ﺍﳊﺲ ﻓﺈﻧﻪ ﻳﺮﻯ ﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ﳝﺮ ﻋﻠﻴﻬﺎ ﰲ ﺑﻼﺩﺓ ﻛﺄﺎ ﻏﲑ ﻣﻮﺟﻮﺩﺓ..
ﺃﻣﺎ ﺣﲔ ﻳﻌﺮﺿﻬﺎ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ،ﻓﻬﻞ ﳝﻠﻚ ﺍﳊﺲ ﺃﻥ ﻳﻔﻠﺖ ﻣﻦ ﺗﺄﺛﲑﻫﺎ
ﺃﻭ ﻳﺘﺠﺎﻫﻠﻬﺎ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺣﺴﺎ ﻣﻐﻠﻘﺎ ﰲ ﻗﻠﺐ ﻣﺮﻳﺾ؟!
ﻭﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ﺍﳌﻴﺘﺔ ﺑﺎﳌﺎﺀ ﻻ ﳛﺪﺙ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ! ﻓﻠﻮﻻ ﺧﺎﺻﻴﺔ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﰲ
ﺍﳌﺎﺀ ،ﻭﺧﺎﺻﻴﺔ ﺃﻭﺩﻋﻬﺎ ﰲ ﺍﻷﺭﺽ ،ﻣﺎ ﺃﻧﺒﺘﺖ ﺣﲔ ﻳﱰﻝ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ) :ﻭﺗﺮﻯ ﺍﻟﹾﺄﹶﺭﺽ ﻫﺎﻣﺪﺓﹰ
ﻓﹶﺈﹺﺫﹶﺍ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋﻠﹶﻴﻬﺎ ﺍﻟﹾﻤﺎﺀَ ﺍﻫﺘﺰﺕ ﻭﺭﺑﺖ ﻭﺃﹶﻧﺒﺘﺖ ﻣﻦ ﻛﹸﻞﱢ ﺯﻭﺝﹴ ﺑﻬﹺﻴﺞﹴ( ).(١٠٥
ﻭﻻ ﺗﻘﺘﺼﺮ ﻗﺪﺭﺓ ﺍﷲ ﻋﻠﻰ ﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ﺑﺎﳌﺎﺀ ﻓﺤﺴﺐ ،ﻭﻫﻲ ﰲ ﺫﺍﺎ ﻗﺪﺭﺓ
ﻣﻌﺠﺰﺓ ،ﻭﻟﻜﻦ ﺍﷲ ﺍﻟﻘﺎﺩﺭ ،ﺍﻟﺮﺯﺍﻕ ﺍﻟﻮﻫﺎﺏ ،ﻳﺒﺚ ﰲ ﺗﻠﻚ ﺍﻷﺭﺽ ﺑﻌﺪ ﺇﺣﻴﺎﺋﻬﺎ ﺃﻟﻮﺍﻧﺎ ﺷﱴ
ﻣﻦ ﺍﻟﺪﻭﺍﺏ ،ﺗﺄﰐ ﻟﺘﺄﻛﻞ ﳑﺎ ﺃﻧﺒﺘﺖ ﺍﻷﺭﺽ ،ﻭﻳﺘﻀﺎﻋﻒ ﺎ ﺍﻟﺮﺯﻕ ﻟﻺﻧﺴﺎﻥ ،ﻓﺎﳌﺎﺀ ﺭﺯﻕ،
ﻭﺍﻟﻨﺒﺎﺕ ﺭﺯﻕ ﻭﺍﻟﺪﻭﺍﺏ ﺍﻟﱵ ﺗﺄﻛﻞ ﺍﻟﻨﺒﺎﺕ ﺭﺯﻕ .ﻛﻠﻪ ﻣﻦ ﺧﻠﻖ ﺍﷲ ،ﻭﻛﻠﻪ ﻓﻀﻞ ﻳﺘﻔﻀﻞ ﺍﷲ
ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ..ﺃﻓﻴﺤﻖ ﻟﻺﻧﺴﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﻻ ﳜﻠﻖ ﻭﻻ ﻳﺮﺯﻕ ﻭﻻ
ﻳﻀﺮ ﻭﻻ ﻳﻨﻔﻊ؟
ﺇﻥ ﺍﻟﺮﻳﺎﺡ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ..ﺇﺎ ﻻ ﺗﺘﺤﺮﻙ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻬﺎ! ﺇﳕﺎ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ "
ﻳﺼﺮﻓﻬﺎ " ..ﻫﻮ ﺍﻟﺬﻱ ﳛﺪﺩ ﳍﺎ ﻭﺟﻬﺘﻬﺎ ﻭﻣﺴﺎﺭﻫﺎ..
ﻭﻗﺪ ﻋﺮﻓﺖ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ " ﺍﻟﻘﻮﺍﻧﲔ " ﺍﻟﱵ ﲢﻜﻢ ﺣﺮﻛﺔ ﺍﻟﺮﻳﺎﺡ ،ﻭﻟﻜﻨﻬﺎ
ﻏﻔﻠﺖ ﻋﻦ ﺧﺎﻟﻖ ﺍﻟﺮﻳﺎﺡ ،ﻭﺧﺎﻟﻖ ﺗﻠﻚ " ﺍﻟﻘﻮﺍﻧﲔ " ﺍﻟﱵ ﺗﺴﲑﻫﺎ ..ﻭﻣﻊ ﺫﻟﻚ ﻓﺎﻟﺮﻳﺎﺡ ﻻ
ﺗﺴﲑ ﺩﺍﺋﻤﺎ ﺣﺴﺐ ﻣﺎ ﻳﺘﺨﻴﻠﻮﻥ ﻣﻦ ﺣﺮﻛﺘﻬﺎ ﲝﺴﺐ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻧﲔ ،ﻓﻬﻲ ﺗﻔﺎﺟﺌﻬﻢ ﺑﲔ ﺍﳊﲔ
ﻭﺍﳊﲔ ﻣﻔﺎﺟﺂﺕ ﻻ ﺗﻌﻠﻴﻞ ﳍﺎ ﻋﻨﺪﻫﻢ ..ﻭﻻ ﺗﻌﻠﻴﻞ ﳍﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﻣﺸﻴﺌﺔ ﺍﷲ!
ﻭﺍﻟﺴﺤﺎﺏ ﻛﺬﻟﻚ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ..ﺳﻮﺍﺀ ﺗﻌﻠﻴﻘﻪ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ،ﺃﻭ "
ﺗﺴﺨﲑﻩ " ﻟﻴﻘﻮﻡ ﺑﺎﳌﻬﺎﻡ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﻣﻦ ﺃﺟﻠﻪ.
ﻭﰲ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺳﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻳﺘﻢ ﻫﺬﺍ ﺍﳊﺸﺪ ﺍﳍﺎﺋﻞ ﻣﻦ ﺍﻹﻳﻘﺎﻋﺎﺕ ﺍﻟﱵ ﻳﺘﻠﻘﺎﻫﺎ
ﺍﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﻓﻼ ﳝﻠﻚ ﺃﻻ ﻳﺘﺄﺛﺮ ﺎ ،ﻭﻻ ﳝﻠﻚ -ﰲ ﺣﺎﻟﺘﻪ ﺍﻟﺴﻮﻳﺔ -ﺃﻻ ﻳﺴﺘﺠﻴﺐ.
ﻭﻛﻠﻬﺎ ﻣﺸﺎﻫﺪ ﻳﺮﺍﻫﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻣﻌﺮﻭﺿﺔ ﺃﻣﺎﻣﻪ ،ﻭﻟﻜﻨﻪ ﰲ ﺃﺣﻮﺍﻟﻪ ﺍﻟﻌﺎﺩﻳﺔ
ﻗﺪ ﻻ ﻳﻔﻜﺮ ﻓﻴﻬﺎ ﻭﻻ ﻳﺘﺪﺑﺮﻫﺎ ،ﺃﻭ ﻗﺪ ﻳﻨﺴﺒﻬﺎ ﰲ ﻏﻔﻠﺘﻪ -ﻛﻤﺎ ﺗﺼﻨﻊ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ -ﺇﱃ
" ﺍﻟﻄﺒﻴﻌﺔ "! ﻓﻼ ﺗﺆﺩﻱ ﰲ ﺣﺴﻪ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺆﺩﻳﻪ ﻣﻦ ﺇﻳﻘﺎﻅ ﺍﻟﻔﻄﺮﺓ ﺇﱃ ﺣﻘﺎﺋﻖ ﺍﻟﻮﺟﻮﺩ،
ﻭﺑﺎﻟﺬﺍﺕ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ :ﺣﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ،ﻭﺣﻘﻴﻘﺔ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻌﺠﺰﺓ ﺍﻟﱵ
ﺃﻭﺟﺪﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ،ﻭﺃﺟﺮﺕ ﻓﻴﻪ ﻣﺎ ﺃﺟﺮﺕ ﻣﻦ ﺃﺣﺪﺍﺙ ﻭﺃﻣﻮﺭ.
ﻓﻬﻮ ﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ ﻳﺮﺩ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ،ﻭﻳﺮﺩ ﺍﳋﻠﻖ ﻛﻠﻪ ،ﺇﱃ ﻣﺼﺪﺭﻩ ﺍﳊﻘﻴﻘﻲ ،ﺇﱃ
ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ،ﻭﻳﺪﺑﺮ ﻛﻞ ﺷﻲﺀ ..ﺇﱃ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ) :ﻭﺇﹺﻟﹶﻬﻜﹸﻢ ﺇﹺﻟﹶﻪ ﻭﺍﺣﺪ
ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﻫﻮ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ.(١٠٦) (
ﰒ ﻫﻮ ﻳﺒﺚ ﺍﳊﺮﻛﺔ ﰲ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ ﻳﻌﺮﺿﻬﺎ ،ﻓﻼ ﺗﺼﻞ ﺇﱃ ﺍﳊﺲ ﺳﺎﻛﻨﺔ ﺧﺎﻣﺪﺓ،
ﻛﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺬﻫﻨﻴﺔ ﺍﻟﱵ ﺗﺴﻜﻦ ﰲ ﺍﻟﺬﻫﻦ ﻭﻻ ﲢﺮﻙ ﺍﻟﻮﺟﺪﺍﻥ .ﺇﳕﺎ ﺗﺼﻞ ﰲ ﺗﺘﺎﺑﻊ ﺣﻲ
ﻣﺘﺤﺮﻙ ،ﳚﻌﻞ ﺍﳋﻴﺎﻝ ﻳﺘﺎﺑﻊ ﺣﺮﻛﺘﻬﺎ ﻭﺍﺣﺪﺓ ﺇﺛﺮ ﺍﻷﺧﺮﻯ ،ﺣﱴ ﻳﻨﺘﻬﻲ ﻋﺮﺽ ﺍﻟﺸﺮﻳﻂ
ﺑﺎﻟﻜﺎﻣﻞ ،ﻭﺍﳋﻴﺎﻝ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺍﻟﻮﺟﺪﺍﻥ ،ﳛﺮﻛﻪ ﻣﻦ ﻣﻜﻤﻨﻪ ،ﻓﻴﻨﻔﻌﻞ ﺑﺎﳊﺪﺙ ﺃﻭ ﺍﳌﺸﻬﺪ،
ﻓﻴﺼﺒﺢ ﺍﳊﺪﺙ ﺃﻭ ﺍﳌﺸﻬﺪ ﺟﺰﺀﺍ ﻣﻦ ﳏﺘﻮﻯ ﺍﻟﻨﻔﺲ ،ﻳﺆﺛﺮ ﻓﻴﻬﺎ ﻣﻦ ﺩﺍﺧﻠﻬﺎ ،ﻭﻟﻴﺲ ﺷﻴﺌﺎﹰ
ﺧﺎﺭﺟﺎ ﻋﻨﻬﺎ ﲤﻠﻚ ﺃﻻ ﺗﻠﺘﻔﺖ ﺇﻟﻴﻪ ﺃﻭ ﺗﻨﺼﺮﻑ ﻋﻨﻪ!
ﰒ ﻳﺄﰐ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻓﻴﺸﺎﺭﻙ ﰲ ﺍﻟﺘﺄﺛﲑ ،ﺣﲔ ﻳﺮﺳﻢ ﺑﺎﻷﻟﻔﺎﻅ ﻟﻮﺣﺔ ﻛﺎﻣﻠﺔ ،ﺣﻴﺔ
ﻣﺘﺤﺮﻛﺔ ،ﻳﺘﻤﻼﻫﺎ ﺍﳋﻴﺎﻝ ﻭﻳﻨﻔﻌﻞ ﺎ ﺍﻟﻮﺟﺪﺍﻥ ،ﻛﺄﳕﺎ ﻫﻲ ﺻﻮﺭ ﻣﺘﺤﺮﻛﺔ ﻻ ﳎﺮﺩ ﺃﻟﻔﺎﻅ.
ﻭﺗﺘﻮﺍﻛﺐ ﺍﻟﺘﺄﺛﲑﺍﺕ ﻛﻠﻬﺎ ﻟﺘﺆﺩﻱ ﺍﳍﺪﻑ ﺍﳌﻄﻠﻮﺏ ،ﻭﻫﻮ ﺇﻳﻘﺎﻅ ﺍﻟﻘﻠﺐ ﺍﻟﻐﺎﻓﻞ
ﻟﻴﺘﻮﺟﻪ ﺇﱃ ﺍﷲ..
ﻭﻟﻮ ﺫﻛﺮﻧﺎﻩ ﺑﺬﺍﺕ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﺃﺛﺎﺭ ﺍﻧﻔﻌﺎﻟﻪ ﻣﻦ ﻗﺒﻞ ،ﻓﻠﻦ ﻳﻜﻮﻥ ﻟﻪ ﰲ ﺣﺴﻪ ﰲ ﺍﳌﺮﺓ
ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﰲ ﺃﻭﻝ ﻣﺮﺓ ،ﻓﻤﻦ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺇﺯﺍﺀ ﺍﻟﺸﻲﺀ ﺍﳌﻜﺮﻭﺭ
ﺃﻥ ﻳﻘﻞ ﺇﺣﺴﺎﺳﻪ ﺑﻪ ﰲ ﻛﻞ ﻣﺮﺓ ﻋﻦ ﺳﺎﺑﻘﺘﻬﺎ ،ﺣﱴ ﳝﺮ ﺑﻪ ﻳﻮﻣﺎ ﻓﻼ ﳛﺲ ﺑﻪ ،ﻛﺄﻧﻪ ﻏﲑ
ﻣﻮﺟﻮﺩ!
ﻭﺍﳋﺎﻟﻖ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﻳﻌﻠﻢ ﻣﻨﻪ ﺫﻟﻚ! )ﺃﹶﻻ ﻳﻌﻠﹶﻢ ﻣﻦ ﺧﻠﹶﻖ ﻭﻫﻮ ﺍﻟﻠﱠﻄﻴﻒ
ﺨﺒﹺﲑ.(١٠٨)(
ﺍﻟﹾ
ﻭﺧﺬ ﻣﺜﻼ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺁﻧﻔﺎ ،ﻭﺭﺍﺟﻊ " ﺍﳌﻌﻠﻮﻣﺎﺕ " ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ :ﺇﺎ ﺧﻠﻖ
ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﺍﻟﻔﻠﻚ ﺍﻟﱵ ﲡﺮﻱ ﰲ ﺍﻟﺒﺤﺮ ،ﻭﺍﳌﺎﺀ ﺍﻟﻨﺎﺯﻝ ﻣﻦ
ﺍﻟﺴﻤﺎﺀ ﻟﻴﺤﻴﻲ ﺍﻷﺭﺽ ،ﻭﺗﺼﺮﻳﻒ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﺴﺤﺎﺏ ﺍﳌﺴﺨﺮ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ.
ﻭﺍﻧﻈﺮ ﰲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ " ﺍﳌﻌﻠﻮﻣﺎﺕ " ﻛﻴﻒ ﺗﺮﺩ ﰲ ﻧﺼﻮﺹ ﺃﺧﺮﻯ..
ﺧﺬ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ )ﻭﻣﻌﻬﺎ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ(:
)ﺇﹺﻥﱠ ﻓﻲ ﺧﻠﹾﻖﹺ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺍﻟﻨﻬﺎﺭﹺ ﻟﹶﺂﻳﺎﺕ ﻟﺄﹸﻭﻟﻲ ﺍﻟﹾﺄﹶﻟﹾﺒﺎﺏﹺ ،ﺍﻟﱠﺬﻳﻦ
ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﺍﻟﻠﱠﻪ ﻗﻴﺎﻣﺎﹰ ﻭﻗﹸﻌﻮﺩﺍﹰ ﻭﻋﻠﹶﻰ ﺟﻨﻮﺑﹺﻬﹺﻢ ﻭﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ ﻓﻲ ﺧﻠﹾﻖﹺ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﺭﺑﻨﺎ
ﻣﺎ ﺧﻠﹶﻘﹾﺖ ﻫﺬﹶﺍ ﺑﺎﻃﻼﹰ ﺳﺒﺤﺎﻧﻚ ﻓﹶﻘﻨﺎ ﻋﺬﹶﺍﺏ ﺍﻟﻨﺎﺭﹺ( )) .(١٠٩ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ
ﻭﺍﻟﹾﺄﹶﺭﺽ ﻓﻲ ﺳﺘﺔ ﺃﹶﻳﺎﻡﹴ ﻭﻛﹶﺎﻥﹶ ﻋﺮﺷﻪ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺎﺀِ ﻟﻴﺒﻠﹸﻮﻛﹸﻢ ﺃﹶﻳﻜﹸﻢ ﺃﹶﺣﺴﻦ ﻋﻤﻼﹰ( )) .(١١٠ﺃﹶﻟﹶﻢ
ﺗﺮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑﹺﺎﻟﹾﺤﻖ ﺇﹺﻥﹾ ﻳﺸﺄﹾ ﻳﺬﹾﻫﺒﻜﹸﻢ ﻭﻳﺄﹾﺕ ﺑﹺﺨﻠﹾﻖﹴ ﺟﺪﻳﺪ ،ﻭﻣﺎ
ﺫﹶﻟﻚ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﺑﹺﻌﺰﹺﻳﺰﹴ( )) .(١١١ﻭﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑﹺﺎﻟﹾﺤﻖ ﻭﻟﺘﺠﺰﻯ ﻛﹸﻞﱡ ﻧﻔﹾﺲﹴ
ﺑﹺﻤﺎ ﻛﹶﺴﺒﺖ ﻭﻫﻢ ﻻ ﻳﻈﹾﻠﹶﻤﻮﻥﹶ( )) .(١١٢ﺃﹶﻭﻟﹶﻢ ﻳﺘﻔﹶﻜﱠﺮﻭﺍ ﻓﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻣﺎ ﺧﻠﹶﻖ ﺍﻟﻠﱠﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ
ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺇﹺﻟﱠﺎ ﺑﹺﺎﻟﹾﺤﻖ ﻭﺃﹶﺟﻞﹴ ﻣﺴﻤﻰ ﻭﺇﹺﻥﱠ ﻛﹶﺜﲑﺍﹰ ﻣﻦ ﺍﻟﻨﺎﺱﹺ ﺑﹺﻠﻘﹶﺎﺀِ ﺭﺑﻬﹺﻢ ﻟﹶﻜﹶﺎﻓﺮﻭﻥﹶ(
)) .(١١٣ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺳﺘﺔ ﺃﹶﻳﺎﻡﹴ ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﻋﻠﹶﻰ
ﺍﻟﹾﻌﺮﺵﹺ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺩﻭﻧﹺﻪ ﻣﻦ ﻭﻟﻲ ﻭﻻ ﺷﻔﻴﻊﹴ ﺃﹶﻓﹶﻼ ﺗﺘﺬﹶﻛﱠﺮﻭﻥﹶ ،ﻳﺪﺑﺮ ﺍﻟﹾﺄﹶﻣﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﺇﹺﻟﹶﻰ
ﺍﻟﹾﺄﹶﺭﺽﹺ ﺛﹸﻢ ﻳﻌﺮﺝ ﺇﹺﻟﹶﻴﻪ ﻓﻲ ﻳﻮﻡﹴ ﻛﹶﺎﻥﹶ ﻣﻘﹾﺪﺍﺭﻩ ﺃﹶﻟﹾﻒ ﺳﻨﺔ ﻣﻤﺎ ﺗﻌﺪﻭﻥﹶ ،ﺫﹶﻟﻚ ﻋﺎﻟﻢ ﺍﻟﹾﻐﻴﺐﹺ
ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﺮﺣﻴﻢ) .(١١٤) (ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﺇﹺﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ﻭﻫﻲ ﺩﺧﺎﻥﹲ ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﺎ ﻭﻟﻠﹾﺄﹶﺭﺽﹺ
ﺍﺋﹾﺘﻴﺎ ﻃﹶﻮﻋﺎﹰ ﺃﹶﻭ ﻛﹶﺮﻫﺎﹰ ﻗﹶﺎﻟﹶﺘﺎ ﺃﹶﺗﻴﻨﺎ ﻃﹶﺎﺋﻌﲔ ،ﻓﹶﻘﹶﻀﺎﻫﻦ ﺳﺒﻊ ﺳﻤﺎﻭﺍﺕ ﻓﻲ ﻳﻮﻣﻴﻦﹺ ﻭﺃﹶﻭﺣﻰ ﻓﻲ
ﻛﹸﻞﱢ ﺳﻤﺎﺀٍ ﺃﹶﻣﺮﻫﺎ ﻭﺯﻳﻨﺎ ﺍﻟﺴﻤﺎﺀَ ﺍﻟﺪﻧﻴﺎ ﺑﹺﻤﺼﺎﺑﹺﻴﺢ ﻭﺣﻔﹾﻈﺎﹰ ﺫﹶﻟﻚ ﺗﻘﹾﺪﻳﺮ ﺍﻟﹾﻌﺰﹺﻳﺰﹺ ﺍﻟﹾﻌﻠﻴﻢﹺ( ).(١١٥
ﻓﻔﻲ ﺍﻟﻨﺺ ﺍﻷﻭﻝ )ﻣﻦ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ( ﻳﺼﻒ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ ﺑﺄﻢ ﻳﺘﻔﻜﺮﻭﻥ ﰲ
ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻓﻴﻨﺘﻬﻲ ﻢ ﺍﻟﺘﻔﻜﺮ ﺇﱃ ﺃﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺴﺖ ﻫﻲ ﺎﻳﺔ ﺍﳌﻄﺎﻑ،
ﻭﺃﻥ ﻫﻨﺎﻙ ﺑﻌﺜﺎ ﻭﻧﺸﻮﺭﺍ ،ﻭﺟﻨﺔ ﻭﻧﺎﺭﺍﹰ ،ﻓﻴﺘﻮﺟﻬﻮﻥ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻘﻴﻬﻢ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ.
ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﺜﺎﱐ )ﻣﻦ ﺳﻮﺭﺓ ﻫﻮﺩ( ﻳﺬﻛﺮ ﺍﳍﺪﻑ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ
)ﻟﻴﺒﻠﹸﻮﻛﹸﻢ ﺃﹶﻳﻜﹸﻢ ﺃﹶﺣﺴﻦ ﻋﻤﻼﹰ(.
ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﺜﺎﻟﺚ )ﻣﻦ ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ( ﻳﺬﻛﺮ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺟﻮ
ﺍﻟﺘﻬﺪﻳﺪ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺑﺄﻥ ﺍﻟﺬﻱ ﰲ ﻗﺪﺭﺗﻪ ﺃﻥ ﳜﻠﻖ ﺗﻠﻚ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ
ﻳﺬﻫﺒﻬﻢ ﻭﻳﺄﰐ ﲞﻠﻖ ﺟﺪﻳﺪ.
ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﺮﺍﺑﻊ )ﻣﻦ ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ( ﻳﺬﻛﺮ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺎﳊﻖ،
ﻭﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺟﺰﺍﺀ ﻛﻞ ﻧﻔﺲ ﲟﺎ ﻛﺴﺒﺖ ﺩﻭﻥ ﻇﻠﻢ ﻳﻘﻊ ﻋﻠﻰ ﺃﺣﺪ.
ﻭﰲ ﺍﻟﻨﺺ ﺍﳋﺎﻣﺲ )ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ( ﻳﺬﻛﺮ ﺇﱃ ﺟﺎﻧﺐ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ
ﺑﺎﳊﻖ ﺃﺎ ﻣﻮﺟﻮﺩﺓ ﺇﱃ ﺃﺟﻞ ﻣﺴﻤﻰ ،ﻫﻮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻳﺬﻛﺮ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ
ﺍﻟﻨﺎﺱ ﻳﻜﻔﺮﻭﻥ ﺑﻠﻘﺎﺀ ﺍﷲ ﰲ ﺫﻟﻚ ﺍﻷﺟﻞ ﺍﳌﺴﻤﻰ.
ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﺴﺎﺩﺱ )ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ( ﻳﺬﹾﻛﹶﺮ ﺇﱃ ﺟﺎﻧﺐ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ
ﻭﺍﻷﺭﺽ ،ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺗﻔﺮﺩ ﺍﷲ ﺑﺎﳋﻠﻖ ،ﻭﻗﺪﺭﺗﻪ ﺍﻟﱵ ﻻ ﲢﺪ ،ﻧﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻦ ﺍﻵﳍﺔ ﺍﳌﺰﻋﻮﻣﺔ
ﺍﻟﱵ ﻻ ﺣﻮﻝ ﳍﺎ ﻭﻻ ﻃﻮﻝ .ﰒ ﻳﺬﻛﺮ ﺃﻣﺮ ﺁﺧﺮ :ﺃﻥ ﺍﻷﻣﺮ ﻳﺘﱰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﰒ
ﻳﻌﺮﺝ ﺇﱃ ﺍﷲ ﻣﺮﺓ ﺃﺧﺮﻯ ﻓﻴﻤﺎ ﻳﻮﺍﺯﻱ ﺃﻟﻒ ﺳﻨﺔ ﳑﺎ ﻳﻌﺪ ﺍﻟﺒﺸﺮ ،ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺳﻌﺔ ﺍﻟﻜﻮﻥ،
ﻭﻗﺪﺭﺓ ﺍﷲ ﺍﳌﻌﺠﺰﺓ ﺍﻟﱵ ﲣﻠﻖ ﻛﻮﻧﺎ ﻭﺍﺳﻌﺎ ﺬﺍ ﺍﻟﻘﺪﺭ.
ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﺴﺎﺑﻊ )ﻣﻦ ﺳﻮﺭﺓ ﻓﺼﻠﺖ( ﻣﻌﻠﻮﻣﺎﺕ ﺟﺪﻳﺪﺓ ﻋﻦ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ
ﻭﺍﻷﺭﺽ ،ﺃﻤﺎ ﻣﺴﺨﺮﺗﺎﻥ ﺑﺄﻣﺮ ﺍﷲ ﻻ ﲢﻴﺪﺍﻥ ﻋﻦ ﺃﻣﺮﻩ ،ﻭﺃﻥ ﺍﻟﺴﻤﺎﺀ ﻛﺎﻧﺖ ﰲ ﻣﻨﺸﺈ ﺃﻣﺮﻫﺎ
ﺩﺧﺎﻧﺎ .ﻭﺃﻥ ﺍﷲ ﺧﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﺧﺎﻥ ﺳﺒﻊ ﲰﻮﺍﺕ ،ﰒ ﺃﻭﺣﻰ ﰲ ﻛﻞ ﲰﺎﺀ ﻣﺎ ﻫﻲ ﳐﻠﻮﻗﺔ
ﻣﻦ ﺃﺟﻠﻪ ،ﻭﺃﻣﺮﻫﺎ ﺍﻟﺬﻱ ﻗﺪﺭ ﳍﺎ ﺃﻥ ﺗﺴﲑ ﻋﻠﻴﻪ .ﻭﺃﻧﻪ ﺯﻳﻦ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﲟﺼﺎﺑﻴﺢ -ﻫﻲ
ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ -ﻭﺃﻥ ﺑﻌﺾ ﻣﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ -ﻭﻫﻮ ﺍﻟﺸﻬﺐ -ﻣﻦ ﻣﻬﺎﻣﻪ ﺣﻔﻆ
ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﳏﺎﻭﻻﺕ ﺍﻟﺸﻴﺎﻃﲔ ﺍﺳﺘﺮﺍﻕ ﺍﻟﺴﻤﻊ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻐﻴﺐ..
ﻭﺧﺬ ﺍﳉﺰﺋﻴﺔ ﺍﳋﺎﺻﺔ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ..ﺇﺎ ﻟﻴﺴﺖ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻭﻟﻜﻨﻬﺎ
ﺻﻮﺭ ﺷﱴ:
)ﺗﻮﻟﺞ ﺍﻟﻠﱠﻴﻞﹶ ﻓﻲ ﺍﻟﻨﻬﺎﺭﹺ ﻭﺗﻮﻟﺞ ﺍﻟﻨﻬﺎﺭ ﻓﻲ ﺍﻟﻠﱠﻴﻞﹺ) .(١١٦) (..ﻳﻐﺸﻲ ﺍﻟﻠﱠﻴﻞﹶ ﺍﻟﻨﻬﺎ ﺭ
ﻳﻄﹾﻠﹸﺒﻪ ﺣﺜﻴﺜﺎﹰ) .(١١٧) (..ﻭﺁﻳﺔﹲ ﻟﹶﻬﻢ ﺍﻟﻠﱠﻴﻞﹸ ﻧﺴﻠﹶﺦ ﻣﻨﻪ ﺍﻟﻨﻬﺎﺭ ﻓﹶﺈﹺﺫﹶﺍ ﻫﻢ ﻣﻈﹾﻠﻤﻮﻥﹶ( )) .(١١٨ﻗﹸﻞﹾ
ﺃﹶﺭﺃﹶﻳﺘﻢ ﺇﹺﻥﹾ ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻜﹸﻢ ﺍﻟﻠﱠﻴﻞﹶ ﺳﺮﻣﺪﺍﹰ ﺇﹺﻟﹶﻰ ﻳﻮﻡﹺ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮ ﺍﻟﻠﱠﻪ ﻳﺄﹾﺗﻴﻜﹸﻢ ﺑﹺﻀﻴﺎﺀٍ
ﺃﹶﻓﹶﻼ ﺗﺴﻤﻌﻮﻥﹶ ،ﻗﹸﻞﹾ ﺃﹶﺭﺃﹶﻳﺘﻢ ﺇﹺﻥﹾ ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻜﹸﻢ ﺍﻟﻨﻬﺎﺭ ﺳﺮﻣﺪﺍﹰ ﺇﹺﻟﹶﻰ ﻳﻮﻡﹺ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮ
ﺍﻟﻠﱠﻪ ﻳﺄﹾﺗﻴﻜﹸﻢ ﺑﹺﻠﹶﻴﻞﹴ ﺗﺴﻜﹸﻨﻮﻥﹶ ﻓﻴﻪ ﺃﹶﻓﹶﻼ ﺗﺒﺼﺮﻭﻥﹶ ،ﻭﻣﻦ ﺭﺣﻤﺘﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﺍﻟﻠﱠﻴﻞﹶ ﻭﺍﻟﻨﻬﺎﺭ
ﻟﺘﺴﻜﹸﻨﻮﺍ ﻓﻴﻪ ﻭﻟﺘﺒﺘﻐﻮﺍ ﻣﻦ ﻓﹶﻀﻠﻪ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺸﻜﹸﺮﻭﻥﹶ( )) .(١١٩ﻭﺟﻌﻠﹾﻨﺎ ﺍﻟﻠﱠﻴﻞﹶ ﻭﺍﻟﻨﻬﺎﺭ ﺁﻳﺘﻴﻦﹺ
ﻓﹶﻤﺤﻮﻧﺎ ﺁﻳﺔﹶ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺟﻌﻠﹾﻨﺎ ﺁﻳﺔﹶ ﺍﻟﻨﻬﺎﺭﹺ ﻣﺒﺼﺮﺓﹰ ﻟﺘﺒﺘﻐﻮﺍ ﻓﹶﻀﻼﹰ ﻣﻦ ﺭﺑﻜﹸﻢ ﻭﻟﺘﻌﻠﹶﻤﻮﺍ ﻋﺪﺩ
ﺍﻟﺴﻨﹺﲔ ﻭﺍﻟﹾﺤﺴﺎﺏ ﻭﻛﹸﻞﱠ ﺷﻲﺀٍ ﻓﹶﺼﻠﹾﻨﺎﻩ ﺗﻔﹾﺼﻴﻼﹰ( ).(١٢٠
ﻓﺄﻧﺖ ﻣﻊ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﰲ ﲨﻴﻊ ﻫﺬﻩ ﺍﻵﻳﺎﺕ -ﻭﻛﺜﲑ ﺃﻣﺜﺎﳍﺎ -ﻭﻟﻜﻨﻚ ﰲ ﻛﻞ
ﻣﺮﺓ ﰲ ﻣﻌﺮﺽ ﻏﲑ ﺍﻵﺧﺮ ﻭﰲ ﻣﺸﻬﺪ ﻏﲑ ﺍﻵﺧﺮ .ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺃﻧﺖ ﻣﻊ ﻋﻤﻠﻴﺔ ﻣﺘﺪﺭﺟﺔ
ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﻟﻠﻴﻞ ﰲ ﺍﻟﻨﻬﺎﺭ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ ،ﻭﻳﺪﺧﻞ ﺍﻟﻨﻬﺎﺭ ﰲ ﺍﻟﻠﻴﻞ ﻛﺬﻟﻚ ﺑﺎﻟﺘﺪﺭﻳﺞ .ﻭﻟﻜﻨﻚ
ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﻣﺸﻬﺪ ﳐﺘﻠﻒ ﻓﺎﻟﻠﻴﻞ ﻳﻐﺸﻲ ﺍﻟﻨﻬﺎﺭ ﻭﻟﻜﻦ ﰲ ﺣﺮﻛﺔ ﺗﺸﺒﻪ ﺍﻟﺴﺒﺎﻕ ﺃﻭ
ﺍﳌﻼﺣﻘﺔ؛ ﻓﺎﻟﻠﻴﻞ ﻳﻼﺣﻖ ﺍﻟﻨﻬﺎﺭ ﻟﻴﺪﺭﻛﻪ ﺃﻭ ﻳﺴﺒﻘﻪ ،ﻭﻟﻜﻨﻪ ﻳﻈﻞ ﰲ ﻃﻠﺒﻪ ﰲ ﺣﺮﻛﺔ ﺩﺍﺋﺒﺔ ﻻ
ﺗﻨﺘﻬﻲ ،ﻭﻫﺬﺍ ﳝﺜﻞ ﺩﻭﺭﺍﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﺳﻄﺢ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ .ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺍﳌﺸﻬﺪ ﰲ
ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﳝﺜﻞ ﺑﻘﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ،ﰲ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻟﱵ ﻳﺘﺪﺍﺧﻞ ﻓﻴﻬﺎ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﰒ ﺗﻨﺘﻬﻲ
ﺑﺪﺧﻮﻝ ﺃﺣﺪﳘﺎ ﰲ ﺍﻵﺧﺮ ﻭﺍﺧﺘﻔﺎﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺸﻬﺪ .ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﺸﻬﺪ ﳐﺘﻠﻒ ﲤﺎﻣﺎ
ﻋﻦ ﺍﳌﺸﺎﻫﺪ ﺍﻷﺧﺮﻯ ﻛﻠﻬﺎ ﺍﻟﱵ ﻳﺮﺩ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻳﻨﺎﺳﺐ ﺟﻮ ﺍﻟﻐﻀﺐ ﺍﻟﺬﻱ
ﻳﻨﺼﺐ ﰲ ﺍﻟﺴﻮﺭﺓ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﳌﻌﺎﻧﺪﻳﻦ ،ﻭﻫﻮ ﻣﺸﻬﺪ " ﺳﻠﺦ " ﺍﻟﻨﻬﺎﺭ ﻣﻦ ﺍﻟﻠﻴﻞ ،ﻓﺈﺫﺍ
ﺍﻟﻨﻮﺭ ﳜﺘﻔﻲ ﻓﺠﺄﺓ ﻭﺍﻟﻠﻴﻞ ﻳﺴﻮﺩﻩ ﺍﻟﻈﻼﻡ ) .(١٢١ﺃﻣﺎ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻓﻬﻲ ﺗﺨﻴﻞ ﻣﺸﻬﺪﺍ ﻏﲑ
ﻣﻮﺟﻮﺩ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻫﻮ ﺍﻟﻨﻬﺎﺭ ﺍﻟﺴﺮﻣﺪﻱ ﺍﻟﺬﻱ ﻻ ﻳﺘﻠﻮﻩ ﻟﻴﻞ ،ﻭﺍﻟﻠﻴﻞ ﺍﻟﺴﺮﻣﺪﻱ ﺍﻟﺬﻱ ﻻ
ﻳﺘﻠﻮﻩ ﺎﺭ ،ﻭﺍﻟﺬﻱ ﻳﻌﺮﺽ ﻟﺒﻴﺎﻥ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﺑﺎﻟﻨﺎﺱ ،ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺧﻠﻔﺔ،
ﳜﻠﻒ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ،ﻓﻴﺘﻴﺢ ﻟﻠﻨﺎﺱ ﻓﺘﺮﺓ ﻟﻠﻌﻤﻞ ﻭﺍﻟﻨﺸﺎﻁ ،ﻭﻓﺘﺮﺓ ﻟﻠﺴﻜﻮﻥ ﻭﺍﻟﺮﺍﺣﺔ .ﻭﻟﻮﻻ
ﺫﻟﻚ ﻟﺘﺤﻮﻟﺖ ﺍﳊﻴﺎﺓ ﺇﱃ ﻋﺬﺍﺏ ﺩﺍﺋﻢ ،ﺳﻮﺍﺀ ﰲ ﺍﻟﻠﻴﻞ ﺍﻟﺴﺮﻣﺪﻱ ﺍﻟﺬﻱ ﻻ ﺿﻴﺎﺀ ﻓﻴﻪ ،ﺃﻭ
ﺍﻟﻨﻬﺎﺭ ﺍﻟﺴﺮﻣﺪﻱ ﺍﻟﺬﻱ ﻻ ﺳﻜﻦ ﻓﻴﻪ .ﻭﺃﻣﺎ ﺍﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ ﻓﺘﻌﺮﺽ ﻣﺸﻬﺪﺍ ﳐﺘﻠﻔﺎ ﻓﺎﻟﻠﻴﻞ
ﻭﺍﻟﻨﻬﺎﺭ ﺁﻳﺘﺎﻥ ،ﻭﻟﻜﻦ ﺁﻳﺔ ﺍﻟﻠﻴﻞ ﳏﻴﺖ! ﻭﻫﺬﺍ ﺗﺼﻮﻳﺮ ﻟﻜﻮﻥ ﺍﻟﻠﻴﻞ ﻣﻈﻠﻤﺎ ،ﻭﻟﻜﻦ ﺍﻟﺘﻌﺒﲑ ﻳﺼﻮﺭ
ﻛﺄﳕﺎ ﺍﻟﻠﻴﻞ ﻟﻴﺲ ﻣﻈﻠﻤﺎ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻪ ،ﺇﳕﺎ ﻫﻮ ﺻﺎﺭ ﻫﻜﺬﺍ ﻷﻥ ﺍﷲ ﺍﳋﺎﻟﻖ " ﳏﺎﻩ " ،ﺑﻴﻨﻤﺎ
ﺟﻌﻞ ﺍﷲ ﺍﻟﻨﻬﺎﺭ ﻣﺒﺼﺮﺍ ..ﺟﻌﻠﹶﻪ ..ﻓﻬﻮ ﻟﻴﺲ ﻣﻨﲑﺍ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻪ ،ﻭﻟﻜﻦ ﲜﻌﻞﹺ ﺍﷲ ﻟﻪ ﻋﻠﻰ
ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ .ﻭﰲ ﺫﻟﻚ ﺗﺬﻛﲑ ﺑﺄﻥ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺗﺄﺧﺬ ﻭﺿﻌﻬﺎ ﺍﻟﺬﻱ ﻫﻲ ﻋﻠﻴﻪ ﺑﺘﻘﺪﻳﺮ ﺍﷲ
ﻭﺗﺪﺑﲑﻩ ،ﻭﻟﻴﺲ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻬﺎ ﻛﻤﺎ ﻳﺒﺪﻭ ﻟﻺﻧﺴﺎﻥ ﺣﲔ ﻳﻐﻔﻞ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ،ﻭﻫﻲ
ﺃﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ،ﻭﻣﻌﻄﻲ ﻛﻞ ﺷﻲﺀ ﻫﻴﺌﺘﻪ ﺍﻟﱵ ﻫﻲ ﻋﻠﻴﻪ ،ﻻ ﲝﺘﻤﻴﺔ ﻣﺎﺩﻳﺔ ،ﻭﻻ ﲝﺘﻤﻴﺔ
ﺗﺎﺭﳜﻴﺔ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺎﺩﻱ ،ﻭﺃﻥ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻛﻞ ﺷﻲﺀ ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﺼﻮﺭﺓ
ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﻛﺎﻥ ﳝﻜﻦ -ﻧﻈﺮﻳﺎ -ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻬﺎ ،ﺇﳕﺎ ﻫﻲ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ﳍﺎ
ﲝﻜﻤﺘﻪ ﻭﻣﺸﻴﺌﺘﻪ ﻭﻋﻠﻤﻪ ..) :ﺭﺑﻨﺎ ﺍﻟﱠﺬﻱ ﺃﹶﻋﻄﹶﻰ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺧﻠﹾﻘﹶﻪ ﺛﹸﻢ ﻫﺪﻯ( ).(١٢٢
ﺃﻣﺎ ﺍﻟﻔﻠﻚ ﺍﻟﱵ ﲡﺮﻱ ﰲ ﺍﻟﺒﺤﺮ ﲟﺎ ﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ ،ﻓﻬﻲ ﻛﺬﻟﻚ ﺗﺮﺩ ﰲ ﻣﻨﺎﺳﺒﺎﺕ ﺷﱴ،
ﻭﻷﻫﺪﺍﻑ ﳐﺘﻠﻔﺔ) :ﻭﺳﺨﺮ ﻟﹶﻜﹸﻢ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻟﺘﺠﺮﹺﻱ ﻓﻲ ﺍﻟﹾﺒﺤﺮﹺ ﺑﹺﺄﹶﻣﺮﹺﻩ) .(١٢٣) (ﻭﻣﻦ ﺁﻳﺎﺗﻪ
ﺍﻟﹾﺠﻮﺍﺭﹺ ﻓﻲ ﺍﻟﹾﺒﺤﺮﹺ ﻛﹶﺎﻟﹾﺄﹶﻋﻼﻡﹺ ،ﺇﹺﻥﹾ ﻳﺸﺄﹾ ﻳﺴﻜﻦﹺ ﺍﻟﺮﻳﺢ ﻓﹶﻴﻈﹾﻠﹶﻠﹾﻦ ﺭﻭﺍﻛﺪ ﻋﻠﹶﻰ ﻇﹶﻬﺮﹺﻩ ﺇﹺﻥﱠ ﻓﻲ
ﺫﹶﻟﻚ ﻟﹶﺂﻳﺎﺕ ﻟﻜﹸﻞﱢ ﺻﺒﺎﺭﹴ ﺷﻜﹸﻮﺭﹴ ،ﺃﹶﻭ ﻳﻮﺑﹺﻘﹾﻬﻦ ﺑﹺﻤﺎ ﻛﹶﺴﺒﻮﺍ( )) .(١٢٤ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﻛﹸﻨﺘﻢ ﻓﻲ
ﺍﻟﹾﻔﹸﻠﹾﻚ ﻭﺟﺮﻳﻦ ﺑﹺﻬﹺﻢ ﺑﹺﺮﹺﻳﺢﹴ ﻃﹶﻴﺒﺔ ﻭﻓﹶﺮﹺﺣﻮﺍ ﺑﹺﻬﺎ ﺟﺎﺀَﺗﻬﺎ ﺭﹺﻳﺢ ﻋﺎﺻﻒ ﻭﺟﺎﺀَﻫﻢ ﺍﻟﹾﻤﻮﺝ ﻣﻦ ﻛﹸﻞﱢ
ﻣﻜﹶﺎﻥ ﻭﻇﹶﻨﻮﺍ ﺃﹶﻧﻬﻢ ﺃﹸﺣﻴﻂﹶ ﺑﹺﻬﹺﻢ ﺩﻋﻮﺍ ﺍﻟﻠﱠﻪ ﻣﺨﻠﺼﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ ﻟﹶﺌﻦ ﺃﹶﻧﺠﻴﺘﻨﺎ ﻣﻦ ﻫﺬﻩ ﻟﹶﻨﻜﹸﻮﻧﻦ
ﻣﻦ ﺍﻟﺸﺎﻛﺮﹺﻳﻦ ،ﻓﹶﻠﹶﻤﺎ ﺃﹶﻧﺠﺎﻫﻢ ﺇﹺﺫﹶﺍ ﻫﻢ ﻳﺒﻐﻮﻥﹶ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺑﹺﻐﻴﺮﹺ ﺍﻟﹾﺤﻖ) .(١٢٥) (ﻭﻫﻮ ﺍﻟﱠﺬﻱ
ﺳﺨﺮ ﺍﻟﹾﺒﺤﺮ ﻟﺘﺄﹾﻛﹸﻠﹸﻮﺍ ﻣﻨﻪ ﻟﹶﺤﻤﺎﹰ ﻃﹶﺮﹺﻳﺎﹰ ﻭﺗﺴﺘﺨﺮﹺﺟﻮﺍ ﻣﻨﻪ ﺣﻠﹾﻴﺔﹰ ﺗﻠﹾﺒﺴﻮﻧﻬﺎ ﻭﺗﺮﻯ ﺍﻟﹾﻔﹸﻠﹾﻚ
ﻣﻮﺍﺧﺮ ﻓﻴﻪ ﻭﻟﺘﺒﺘﻐﻮﺍ ﻣﻦ ﻓﹶﻀﻠﻪ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺸﻜﹸﺮﻭﻥﹶ( )) .(١٢٦ﻭﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﹾﺄﹶﺯﻭﺍﺝ ﻛﹸﻠﱠﻬﺎ
ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻭﺍﻟﹾﺄﹶﻧﻌﺎﻡﹺ ﻣﺎ ﺗﺮﻛﹶﺒﻮﻥﹶ ،ﻟﺘﺴﺘﻮﻭﺍ ﻋﻠﹶﻰ ﻇﹸﻬﻮﺭﹺﻩ ﺛﹸﻢ ﺗﺬﹾﻛﹸﺮﻭﺍ ﻧﹺﻌﻤﺔﹶ ﺭﺑﻜﹸ ﻢ
ﺇﹺﺫﹶﺍ ﺍﺳﺘﻮﻳﺘﻢ ﻋﻠﹶﻴﻪ ﻭﺗﻘﹸﻮﻟﹸﻮﺍ ﺳﺒﺤﺎﻥﹶ ﺍﻟﱠﺬﻱ ﺳﺨﺮ ﻟﹶﻨﺎ ﻫﺬﹶﺍ ﻭﻣﺎ ﻛﹸﻨﺎ ﻟﹶﻪ ﻣﻘﹾﺮﹺﻧﹺﲔ ،ﻭﺇﹺﻧﺎ ﺇﹺﻟﹶﻰ ﺭﺑﻨﺎ
ﻟﹶﻤﻨﻘﹶﻠﺒﻮﻥﹶ( ).(١٢٧
ﻓﺄﻧﺖ ﰲ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﻛﻠﻬﺎ -ﻭﻏﲑﻫﺎ ﻛﺜﲑ -ﻣﻊ ﺍﻟﻔﻠﻚ .ﻭﻟﻜﻨﻚ ﻣﻌﻬﺎ ﰲ ﻛﻞ
ﻣﺮﺓ ﰲ ﻣﺸﻬﺪ ﳐﺘﻠﻒ ،ﻟﻪ ﰲ ﻛﻞ ﻣﺮﺓ ﺗﺄﺛﲑ ﰲ ﺍﻟﻨﻔﺲ ﳐﺘﻠﻒ .ﻓﺄﻧﺖ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻣﻊ
ﺣﻘﻴﻘﺔ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺣﻘﺎﺋﻖ ﺍﻟﻮﺟﻮﺩ ،ﻭﻫﻲ ﺗﺴﺨﲑ ﺍﷲ ﻟﻠﻔﻠﻚ ﻟﺘﺠﺮﻱ ﰲ ﺍﻟﺒﺤﺮ
ﺑﺄﻣﺮﻩ .ﻭﻫﻲ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻳﻐﻔﻞ ﺍﳊﺲ ﻋﻨﻬﺎ ﺣﲔ ﻳﻐﻔﻞ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﺍﻟﻜﺎﻣﻨﺔ ﰲ
ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻮﺟﻮﺩ .ﻓﻠﻮﻻ " ﺍﻟﺘﺴﺨﲑ " ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻣﺎ ﺟﺮﺕ ﺍﻟﻔﻠﻚ ﰲ ﺍﻟﺒﺤﺮ ﻣﻬﻤﺎ
ﺣﺎﻭﻝ ﺍﻟﺒﺸﺮ .ﻓﻬﻢ ﻻ ﻳﻨﺸﺌﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ،ﻻ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺗﺼﻨﻊ ﻣﻨﻬﺎ ﺍﻟﻔﻠﻚ ،ﻭﻻ "
ﺍﻟﻘﻮﺍﻧﲔ " )ﺃﻭ ﻓﻠﻨﻘﻞ ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ( ﺍﻟﱵ ﲡﻌﻠﻬﺎ ﲡﺮﻱ ﰲ ﺍﻟﺒﺤﺮ .ﰒ ﺇﺎ ﰲ ﻛﻞ ﻣﺮﺓ ﲡﺮﻱ "
ﺑﺄﻣﺮ ﺍﷲ " ﻭﻟﻮ ﱂ ﻳﺼﺪﺭ ﺍﷲ ﳍﺎ ﺍﻷﻣﺮ ﻣﺎ ﺟﺮﺕ) :ﺇﹺﻧﺎ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺧﻠﹶﻘﹾﻨﺎﻩ ﺑﹺﻘﹶﺪﺭﹴ( ).(١٢٨
ﻭﺃﻧﺖ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺳﻨﺔ ﺃﺧﺮﻯ ﻣﻦ ﺳﻨﻦ ﺍﷲ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﻫﻲ ﺇﺟﺮﺍﺀ ﺍﻟﺮﻳﺢ
ﺍﻟﱵ ﺗﺪﻓﻊ ﺍﻟﻔﻠﻚ ﰲ ﺍﻟﺒﺤﺮ ﻓﺘﺠﺮﻱ ،ﻭﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﳚﻌﻞ ﺍﷲ ﺍﻟﺮﻳﺢ ﺳﺎﻛﻨﺔ ﻓﻼ ﲡﺮﻱ
ﺍﻟﻔﻠﻚ .ﻭﺍﻹﺷﺎﺭﺓ ﺑﺎﻟﻄﺒﻊ ﻫﻲ ﺇﱃ ﺍﻟﻔﻠﻚ ﺍﻟﺸﺮﺍﻋﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﺮﻳﺢ .ﻭﻟﻘﺪ ﻳﻈﻦ
ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺃﻧﻪ ﻗﺪ ﺗﻐﻠﺐ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ،ﻭﺍﺳﺘﻐﲎ ﻋﻦ ﺍﻟﺮﻳﺢ ﻓﻠﻢ ﻳﻌﺪ ﻳﻌﺘﻤﺪ
ﻋﻠﻴﻬﺎ ﰲ ﺗﺴﻴﲑ ﺍﻟﺴﻔﻦ ﺍﻟﻌﻤﻼﻗﺔ ﺍﻟﱵ ﲤﺨﺮ ﺍﻟﻌﺒﺎﺏ! ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ -ﰲ ﺟﺎﻫﻠﻴﺘﻪ -
ﻳﻐﻔﹸﻞﹸ ﻋﻦ ﺃﻥ ﺗﻠﻚ ﺍﻟﺴﻔﻦ ﲤﺨﺮ ﺍﻟﻌﺒﺎﺏ ﺑﺴﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﷲ ،ﻋﻠﻤﻬﺎ ﺍﷲ ﻟﻺﻧﺴﺎﻥ ،ﻭﻟﻮﻻ ﺃﻥ
ﺍﷲ ﻋﻠﻤﻬﺎ ﻟﻺﻧﺴﺎﻥ ،ﻭﺳﺨﺮ ﻟﻪ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﻳﻌﻤﻞ ﺎ ﻣﺎ ﰎ ﻟﻪ ﺷﻲﺀ ﳑﺎ ﻗﺎﻡ ﺑﻌﻤﻠﻪ .ﻭﻣﻊ ﺫﻟﻚ،
ﻓﺎﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺪﺭﻛﻪ ﻭﻫﻮ ﰲ ﺃﻭﺝ ﺍﻧﺘﻔﺎﺧﻪ ﻭﻏﺮﻭﺭﻩ ﻭﻗﻮﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﻗﺎﺭﻭﻥ ﻣﻦ ﻗﺒﻞ) :ﺇﹺﻧﻤﺎ
ﺃﹸﻭﺗﻴﺘﻪ ﻋﻠﹶﻰ ﻋﻠﹾﻢﹴ ﻋﻨﺪﻱ( ) .(١٢٩ﻓﺘﻘﻮﻝ ﻟﻪ ﺇﻥ ﺍﷲ ﻗﺎﺩﺭ -ﺇﺫﺍ ﺷﺎﺀ -ﺃﻥ ﻳﻬﻠﻚ ﺗﻠﻚ ﺍﻟﺴﻔﻦ
ﻋﻘﺎﺑﺎ ﻷﻫﻠﻬﺎ ..ﻭﻛﻢ ﻣﻦ ﺳﻔﻴﻨﺔ ﺟﺒﺎﺭﺓ ﻇﻦ ﺃﻫﻠﻬﺎ ﺃﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻴﻬﺎ ،ﻓﺄﻭﺑﻘﻬﺎ ﺍﷲ ﺑﻘﺪﺭﺗﻪ.
ﻟﻴﻔﻴﺊ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻏﺮﻭﺭﻩ ،ﻭﻳﻌﻠﻢ ﺃﻧﻪ ﻳﻌﻤﻞ ﻛﻞ ﺷﻲﺀ ﺑﺘﺴﺨﲑ ﻣﻦ ﺍﷲ ،ﻻ ﺑﻌﻠﻤﻪ ﺍﻟﺬﺍﰐ ،ﻭﻻ
ﺑﻘﺪﺭﺓ ﺫﺍﺗﻴﺔ ﻏﲑ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﻋﻨﺪ ﺍﷲ.
ﻭﺃﻧﺖ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻊ ﺣﺎﻟﺔ ﻣﻦ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﺗﻌﺮﺽ ﻟﻺﻧﺴﺎﻥ ﰲ ﳎﺮﻯ ﺣﻴﺎﺗﻪ
ﺣﲔ ﻳﻜﻮﻥ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﳍﺪﻱ ﺍﻟﺮﺑﺎﱐ .ﻓﻬﻮ ﰲ ﺳﺎﻋﺔ ﺍﻟﺸﺪﺓ ﻭﺳﺎﻋﺔ ﺍﳋﻄﺮ ﻳﻠﺠﺄ ﺇﱃ ﺍﷲ،
ﻭﻳﻨﻜﺸﻒ ﺍﻟﻐﻄﺎﺀ ،ﻭﻳﻮﻗﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻻ ﻣﻠﺠﺄ ﻣﻦ ﺍﷲ ﺇﻻﹼ ﺇﻟﻴﻪ ،ﻓﻴﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺑﺎﻟﻀﺮﺍﻋﺔ ،ﻭﺍﻋﺪﺍﹰ
ﺃﻧﻪ ﺇﺫﺍ ﺃﳒﺎﻩ ﺍﷲ ﻣﻦ ﺍﻟﻜﺮﺏ ﻓﺴﻴﻜﻮﻥ ﻣﻦ ﺍﻟﺸﺎﻛﺮﻳﻦ! ﻓﺈﺫﺍ ﻗﺪﺭ ﺍﷲ ﻟﻪ ﺍﻟﻨﺠﺎﺓ ﻓﺴﺮﻋﺎﻥ ﻣﺎ
ﻳﻨﺴﻰ ﺍﳋﻄﺮ ﻭﺍﻟﺸﺪﺓ ﻭﻳﻘﻮﻝ ﰲ ﻏﻔﻠﺘﻪ) :ﺫﹶﻫﺐ ﺍﻟﺴﻴﺌﹶﺎﺕ ﻋﻨﻲ(! ) .(١٣٠ﻓﻴﻨﺴﻰ ﻭﻋﺪﻩ ﺃﻭ
ﻳﺘﻨﺎﺳﺎﻩ ،ﻭﻳﻠﺞ ﻓﻴﻤﺎ ﻛﺎﻥ ﻏﺎﺭﻗﺎﹰ ﻓﻴﻪ ﻣﻦ ﺍﻟﻐﻮﺍﻳﺔ) :ﺇﹺﻧﻪ ﻟﹶﻔﹶﺮﹺﺡ ﻓﹶﺨﻮﺭ..(١٣١) (
ﻭﺃﻧﺖ ﰲ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﰲ ﻣﻌﺮﺽ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ،ﺍﻟﱵ ﻳﻨﺴﺎﻫﺎ ﺍﻹﻧﺴﺎﻥ ﰲ
ﻏﻔﻠﺘﻪ ،ﻭﻳﺬﻛﹼﺮﻩ ﺍﻟﻘﺮﺁﻥ ﺎ ﻟﻴﺸﻜﺮ ﺍﷲ ﻋﻠﻰ ﻧﻌﻤﻪ .ﻭﻳﺄﰐ ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﺟﺮﻳﺎﻥ ﺍﻟﻔﻠﻚ ﰲ
ﺍﻟﺒﺤﺮ ،ﻭﺍﺑﺘﻐﺎﺀ ﺍﻟﻨﺎﺱ ﻣﻦ ﻓﻀﻠﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ .ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﻟﺴﻔﻦ ﻣﻦ ﲪﻞ
ﺍﻷﺭﺯﺍﻕ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ.
ﻭﰲ ﺍﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ ﺗﻮﺟﻴﻪ ﰲ ﺍﻻﲡﺎﻩ ﻧﻔﺴﻪ -ﻭﻫﻮ ﻭﺟﻮﺏ ﺷﻜﺮ ﺍﷲ ﻋﻠﻰ ﻧﻌﻤﻪ
ﻭﺃﻓﻀﺎﻟﻪ -ﻭﻟﻜﻨﻪ ﻳﺄﺧﺬ ﺻﻮﺭﺓ ﳐﺘﻠﻔﺔ ،ﻓﻬﻮ ﻳﺼﻮﺭ ﺍﺳﺘﻮﺍﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎ ﺳﺨﺮ ﺍﷲ ﳍﻢ ﻣﻦ
ﺃﺩﻭﺍﺕ ﺍﻟﺮﻛﻮﺏ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺍﻟﱵ ﺳﺨﺮﻫﺎ ﺍﷲ ﻟﻠﺴﻔﺮ ﰲ ﺍﻟﱪ ،ﺃﻭ ﻣﻦ ﺍﻟﻔﻠﻚ ﺍﻟﱵ
ﺳﺨﺮﻫﺎ ﻟﻠﺴﻔﺮ ﰲ ﺍﻟﺒﺤﺮ ،ﻣﻊ ﺗﻠﻘﻴﻨﻬﻢ ﺻﻮﺭﺓ ﻣﻌﻴﻨﺔ ﻟﺸﻜﺮ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺑﺎﻟﺬﺍﺕ،
ﻭﻫﻲ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺣﲔ ﻳﺴﺘﻮﻭﻥ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺪﺍﺑﺔ ﺃﻭ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻔﻠﻚ) :ﺳﺒﺤﺎﻥﹶ ﺍﻟﱠﺬﻱ ﺳﺨﺮ
ﻟﹶﻨﺎ ﻫﺬﹶﺍ ﻭﻣﺎ ﻛﹸﻨﺎ ﻟﹶﻪ ﻣﻘﹾﺮﹺﻧﹺﲔ ،ﻭﺇﹺﻧﺎ ﺇﹺﻟﹶﻰ ﺭﺑﻨﺎ ﻟﹶﻤﻨﻘﹶﻠﺒﻮﻥﹶ( .ﻭﺑﺬﻟﻚ ﻳﺸﻜﺮﻭﻥ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ،
ﻭﻳﺬﻛﹼﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻢ ﺣﻴﺜﻤﺎ ﺫﻫﺒﻮﺍ ﻓﻬﻢ ﰲ ﻣﻠﻚ ﺍﷲ ،ﻭﰲ ﺳﻠﻄﺎﻥ ﺍﷲ ،ﻭﺃﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ
ﺭﺍﺟﻌﻮﻥ ﺇﱃ ﺍﷲ.
ﻭﻫﻲ ﻛﻤﺎ ﺗﺮﻯ ﺃﺟﻮﺍﺀ ﳐﺘﻠﻔﺔ ،ﻭﺣﺎﻻﺕ ﳐﺘﻠﻔﺔ ،ﻳﺘﻢ ﻣﻦ ﺧﻼﳍﺎ ﺗﻮﺟﻴﻪ ﺍﻟﻘﻠﺐ
ﺍﻟﺒﺸﺮﻱ ﺇﱃ ﺍﷲ.
ﻭﺃﻣﺎ ﺍﳌﺎﺀ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻓﻠﻪ ﻛﺬﻟﻚ ﳎﺎﻻﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﺗﻮﺟﻴﻬﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ.
)ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺄﹶﺧﺮﺟﻨﺎ ﺑﹺﻪ ﻧﺒﺎﺕ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻓﹶﺄﹶﺧﺮﺟﻨﺎ ﻣﻨ ﻪ
ﺧﻀﺮﺍﹰ ﻧﺨﺮﹺﺝ ﻣﻨﻪ ﺣﺒﺎﹰ ﻣﺘﺮﺍﻛﺒﺎﹰ ﻭﻣﻦ ﺍﻟﻨﺨﻞﹺ ﻣﻦ ﻃﹶﻠﹾﻌﻬﺎ ﻗﻨﻮﺍﻥﹲ ﺩﺍﻧﹺﻴﺔﹲ ﻭﺟﻨﺎﺕ ﻣﻦ ﺃﹶﻋﻨﺎﺏﹴ
ﻭﺍﻟ ﺰﻳﺘﻮﻥﹶ ﻭﺍﻟﺮﻣﺎﻥﹶ ﻣﺸﺘﺒﹺﻬﺎﹰ ﻭﻏﹶﻴﺮ ﻣﺘﺸﺎﺑﹺﻪ ﺍﻧﻈﹸﺮﻭﺍ ﺇﹺﻟﹶﻰ ﺛﹶﻤﺮﹺﻩ ﺇﹺﺫﹶﺍ ﺃﹶﺛﹾﻤﺮ ﻭﻳﻨﻌﻪ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻜﹸﻢ
ﻟﹶﺂﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ ﻳﺆﻣﻨﻮﻥﹶ( )) .(١٣٢ﻭﺃﹶﺭﺳﻠﹾﻨﺎ ﺍﻟﺮﻳﺎﺡ ﻟﹶﻮﺍﻗﺢ ﻓﹶﺄﹶﻧﺰﻟﹾﻨﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺄﹶﺳﻘﹶﻴﻨﺎﻛﹸﻤﻮﻩ
ﻭﻣﺎ ﺃﹶﻧﺘﻢ ﻟﹶﻪ ﺑﹺﺨﺎﺯﹺﻧﹺﲔ) .(١٣٣) (ﺃﹶﻟﹶﻢ ﺗﺮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺃﹶﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺴﻠﹶﻜﹶﻪ ﻳﻨﺎﺑﹺﻴﻊ ﻓﻲ
ﺍﻟﹾﺄﹶﺭﺽﹺ ﺛﹸﻢ ﻳﺨﺮﹺﺝ ﺑﹺﻪ ﺯﺭﻋﺎﹰ ﻣﺨﺘﻠﻔﺎﹰ ﺃﹶﻟﹾﻮﺍﻧﻪ ﺛﹸﻢ ﻳﻬﹺﻴﺞ ﻓﹶﺘﺮﺍﻩ ﻣﺼﻔﹶﺮﺍﹰ ﺛﹸﻢ ﻳﺠﻌﻠﹸﻪ ﺣﻄﹶﺎﻣﺎﹰ ﺇﹺﻥﱠ ﻓﻲ
ﺫﹶﻟﻚ ﻟﹶﺬﻛﹾﺮﻯ ﻟﺄﹸﻭﻟﻲ ﺍﻟﹾﺄﹶﻟﹾﺒﺎﺏﹺ( )) .(١٣٤ﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻟﹶﻜﹸﻢ ﻣﻨﻪ ﺷﺮﺍﺏ
ﻭﻣﻨﻪ ﺷﺠﺮ ﻓﻴﻪ ﺗﺴِﻴﻤﻮﻥﹶ ،ﻳﻨﺒﹺﺖ ﻟﹶﻜﹸﻢ ﺑﹺﻪ ﺍﻟﺰﺭﻉ ﻭﺍﻟﺰﻳﺘﻮﻥﹶ ﻭﺍﻟﻨﺨﻴﻞﹶ ﻭﺍﻟﹾﺄﹶﻋﻨﺎﺏ ﻭﻣﻦ ﻛﹸﻞﱢ
ﺍﻟﺜﱠﻤﺮﺍﺕ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻟﹶﺂﻳﺔﹰ ﻟﻘﹶﻮﻡﹴ ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ( )) .(١٣٥ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﻳﺮﺳﻞﹸ ﺍﻟﺮﻳﺎﺡ ﻓﹶﺘﺜﲑ ﺳﺤﺎﺑﺎﹰ
ﻓﹶﻴﺒﺴﻄﹸﻪ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﻛﹶﻴﻒ ﻳﺸﺎﺀُ ﻭﻳﺠﻌﻠﹸﻪ ﻛﺴﻔﺎﹰ ﻓﹶﺘﺮﻯ ﺍﻟﹾﻮﺩﻕ ﻳﺨﺮﺝ ﻣﻦ ﺧﻼﻟﻪ ﻓﹶﺈﹺﺫﹶﺍ
ﺃﹶﺻﺎﺏ ﺑﹺﻪ ﻣﻦ ﻳﺸﺎﺀُ ﻣﻦ ﻋﺒﺎﺩﻩ ﺇﹺﺫﹶﺍ ﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥﹶ ،ﻭﺇﹺﻥﹾ ﻛﹶﺎﻧﻮﺍ ﻣﻦ ﻗﹶﺒﻞﹺ ﺃﹶﻥﹾ ﻳﻨﺰﻝﹶ ﻋﻠﹶﻴﻬﹺﻢ
ﻣﻦ ﻗﹶﺒﻠﻪ ﻟﹶﻤﺒﻠﺴِﲔ ،ﻓﹶﺎﻧﻈﹸﺮ ﺇﹺﻟﹶﻰ ﺁﺛﹶﺎﺭﹺ ﺭﺣﻤﺖ ﺍﻟﻠﱠﻪ ﻛﹶﻴﻒ ﻳﺤﻴﹺﻲ ﺍﻟﹾﺄﹶﺭﺽ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﺇﹺﻥﱠ ﺫﹶﻟﻚ
ﻟﹶﻤﺤﻴﹺﻲ ﺍﻟﹾﻤﻮﺗﻰ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ.(١٣٦) (
ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ،ﻳﺬﻛﺮ ﻇﺎﻫﺮﺓ ﺍﻹﻧﺒﺎﺕ ﺍﻟﱵ ﺗﻨﺸﺄ ﻋﻦ ﻧﺰﻭﻝ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ،
ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﻕ ﳛﻮﻱ ﰲ ﺩﺍﺧﻠﻪ ﺇﺷﺎﺭﺍﺕ ﳐﺘﻠﻔﺔ ،ﻛﻠﻬﺎ ﳜﺪﻡ ﺍﳍﺪﻑ ﺍﻷﺧﲑ ﻣﻦ ﺇﻳﺮﺍﺩ ﻫﺬﻩ
ﺍﻵﻳﺎﺕ ﻛﻬﺎ) :ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻜﹸﻢ ﻟﹶﺂﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ ﻳﺆﻣﻨﻮﻥﹶ( ،ﺃﻱ ﺃﺎ ﺩﻋﻮﺓ ﻟﻺﳝﺎﻥ ﺍﻟﺼﺤﻴﺢ ،ﺍﻹﳝﺎﻥ
ﺑﺎﷲ ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ .ﻭﻗﺪ ﺃﺷﺮﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺎﻟﺬﺍﺕ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ،ﰲ ﻣﻌﺮﺽ
ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﻨﻮﻳﻊ ،ﻭﺫﻛﺮﻧﺎ ﻛﻴﻒ ﻳﺪﻝ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻰ ﺍﻟﺘﻨﻮﻳﻊ ﺑﺎﻟﻠﻔﻆ ﺍﳌﺒﺎﺷﺮ ،ﰒ ﺑﺘﻨﻮﻳﻊ
ﺍﻷﺳﻠﻮﺏ ﺫﺍﺗﻪ ،ﻟﻴﻌﻄﻲ ﺟﻮ ﺍﻟﺘﻨﻮﻳﻊ ﺑﺎﻹﳛﺎﺀ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺬﻛﺮ ﺍﻟﺼﺤﻴﺢ ..ﻭﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ
ﻫﻨﺎ ﺃﻥ ﺍﻟﺴﻴﺎﻕ ﱂ ﻳﺪﺧﻞ ﺇﱃ ﺍﻟﻮﺟﺪﺍﻥ ﻣﻦ ﺑﺎﺏ " ﺍﳌﺼﻠﺤﺔ " ﺃﻱ ﻣﻦ ﺑﺎﺏ " ﺍﻟﻔﻮﺍﺋﺪ " ﺍﻟﱵ
ﳚﻨﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﺰﻭﻝ ﺍﳌﻄﺮ ،ﻭﻟﻜﻦ ﻣﻦ ﺑﺎﺏ " ﺍﳉﻤﺎﻝ ") ..ﺍﻧﻈﹸﺮﻭﺍ ﺇﹺﻟﹶﻰ ﺛﹶﻤﺮﹺﻩ ﺇﹺﺫﹶﺍ ﺃﹶﺛﹾﻤﺮ
ﻭﻳﻨﻌﻪ !(١٣٧) (ﻓﻘﺪ ﺧﻠﻖ ﺍﷲ ﺍﻟﻜﻮﻥ ﲨﻴﻼ ،ﻭﺧﻠﻖ ﰲ ﺍﻹﻧﺴﺎﻥ ﺣﺎﺳﺔ ﺗﺘﺬﻭﻕ ﺍﳉﻤﺎﻝ
ﻭﺗﻌﺠﺐ ﺑﻪ .ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﳊﺎﺳﺔ ﻳﻮﻗﻆ ﺍﻟﻮﺟﺪﺍﻥ ،ﻟﻴﺘﻌﺮﻑ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ ﻭﻋﻈﻤﺘﻪ،
ﻟﻴﺘﻮﺟﻪ ﻟﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ .ﻓﻠﻠﺠﻤﺎﻝ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﻟﻺﺣﺴﺎﺱ ﺑﻪ ﻋﻨﺪ ﺍﻟﺒﺸﺮ ﻫﺪﻑ ﻣﻘﺼﻮﺩ :ﺃﻥ
ﻳﺘﻌﺮﻑ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺭﻢ ﺗﻌﺮﻓﺎ ﺷﺎﻣﻼ ﻳﺸﻤﻞ ﻛﻞ ﺍﳉﻮﺍﻧﺐ ،ﻭﻻ ﻳﻐﺎﺩﺭ ﺟﺎﻧﺒﺎ ﻻ ﻳﻠﻢ ﺑﻪ.
ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻜﻮﻥ ﺩﻋﻮﺓ ﻟﻪ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ،ﻭﺍﻹﻧﺴﺎﻥ
ﺍﳉﺎﻫﻠﻲ ﻳﺘﺨﺬ ﺍﳉﻤﺎﻝ ﻓﺘﻨﺔ ﻓﻴﻌﺒﺪﻩ ﻣﻦ ﺩﻭﻥ ﺍﷲ! ﺍﻭ ﻳﻨﺤﺮﻑ ﺑﻪ ﻋﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻘﺔ ﷲ!
ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻳﺸﲑ ﺇﱃ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ﻛﻮﻧﻴﺔ ﰲ ﺁﻥ ﻭﺍﺣﺪ :ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺮﻳﺎﺡ "
ﺍﻟﻠﻮﺍﻗﺢ " ﺍﻟﱵ ﺗﻜﺜﻒ ﺍﻟﺴﺤﺎﺏ ﻭﺗﺪﻓﻌﻪ ﻓﻴﱰﻝ ﻣﻨﻪ ﺍﳌﺎﺀ .ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ﻫﻮ ﺳﻘﻴﺎ ﺍﻟﺒﺸﺮ ﻣﻦ ﻫﺬﺍ
ﺍﳌﻤﺎﺀ ،ﻭﻫﻮ ﺃﻣﺮ ﺗﺘﻮﻗﻒ ﺣﻴﺎﻢ ﻋﻠﻴﻪ .ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﻋﺠﺰ ﺍﻟﺒﺸﺮ ﻋﻦ ﺍﺧﺘﺰﺍﻥ ﻫﺬﺍ ﺍﳌﺎﺀ.
ﻭﻟﻘﺪ ﻳﺒﺪﻭ ﻹﻧﺴﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻷﺧﲑ ﱂ ﻳﻌﺪ ﻭﺍﺭﺩﺍ ﺑﻌﺪ ﲤﻜﻦ ﺍﻹﻧﺴﺎﻥ
ﻣﻦ ﺇﻧﺸﺎﺀ ﺍﳋﺰﺍﻧﺎﺕ ﺍﻟﻀﺨﻤﺔ ﺍﻟﱵ ﲣﺘﺰﻥ ﺍﳌﺎﺀ! ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺗﻮﺻﻞ ﺑﻌﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﺇﱃ ﺃﻥ
ﻳﺸﺎﺭﻙ ﺍﷲ ﰲ ﻗﺪﺭﺗﻪ! ﻭﺣﻘﻴﻘﺔ ،ﺇﻥ ﺍﷲ ﻗﺪ ﻋﻠﹼﻢ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻜﹼﻨﻪ ﻣﻦ ﲣﺰﻳﻦ ﺑﻌﺾ ﻣﺎ ﳚﺮﻳﻪ ﺍﷲ
ﻣﻦ ﺍﳌﻄﺮ ﰲ ﺻﻮﺭﺓ ﺃﺎﺭ .ﻭﻟﻜﻦ ﺍﳉﺰﺀ ﺍﻷﻛﱪ ﻣﻦ ﺍﻷﻣﻄﺎﺭ ﺍﻟﱵ ﺗﱰﻝ ﻋﻠﻰ ﺍﻷﺭﺽ ﺇﻣﺎ ﺫﺍﻫﺐ
ﺇﱃ ﺍﻟﺒﺤﺎﺭ ﻭﺍﶈﻴﻄﺎﺕ ،ﻭﺇﻣﺎ ﻣﺘﺒﺨﺮ ﺑﻔﻌﻞ ﺣﺮﺍﺭﺓ ﺍﻟﺸﻤﺲ ،ﻭﺇﻣﺎ ﻣﺘﺴﺮﺏ ﺇﱃ ﺑﺎﻃﻦ ﺍﻷﺭﺽ،
ﻭﻛﻠﻪ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻨﺺ) :ﻭﻣﺎ ﺃﹶﻧﺘﻢ ﻟﹶﻪ ﺑﹺﺨﺎﺯﹺﻧﹺﲔ!(١٣٨) (
ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﺷﺎﺭ ﺇﱃ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﺘﺴﺮﺏ ﺇﱃ ﺑﺎﻃﻦ ﺍﻷﺭﺽ ﰒ ﳜﺮﺝ ﻋﻠﻰ ﻫﻴﺌﺔ
ﻳﻨﺎﺑﻴﻊ ،ﺗﺴﻘﻲ ﺍﻷﺭﺽ ﻓﻴﺨﺮﺝ ﻣﻨﻬﺎ ﺯﺭﻉ ﳐﺘﻠﻒ ﺃﻟﻮﺍﻧﻪ ..ﻭﺫﻟﻚ ﰲ ﻣﻌﺮﺽ ﺗﺬﻛﲑ ﺍﻟﻨﺎﺱ
ﲟﺂﻝ ﺍﳌﺘﺎﻉ ﺍﻷﺭﺿﻲ) ،ﰒ ﻳﺼﲑ ﺣﻄﺎﻣﺎﹰ( ﻟﻜﻲ ﻻ ﺗﻔﺘﻨﻬﻢ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﺎﻋﻬﺎ ﺍﻟﺰﺍﺋﻞ ،ﻋﻦ
ﺍﻵﺧﺮﺓ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺣﺴﺎﺏ ﻭﺟﺰﺍﺀ ،ﻭﻧﻌﻴﻢ ﺧﺎﻟﺪ ﺃﻭ ﺷﻘﺎﺀ.
ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﺮﺍﺑﻊ ﻳﺸﲑ ﺇﱃ ﺍﻟﺴﻘﻴﺎ ﻭﺇﻧﺒﺎﺕ ﺍﻟﺰﺭﻉ ،ﻭﺇﱃ ﻣﻌﺠﺰﺓ ﺍﳋﻠﻖ ،ﺍﻟﱵ ﲣﻠﻖ
ﺍﻷﻧﻮﺍﻉ ﻛﻠﻬﺎ ﺍﻟﱵ ﺗﺴﻘﻰ ﲟﺎﺀ ﻭﺍﺣﺪ ،ﻓﺘﺨﺮﺝ ﳐﺘﻠﻔﺔ ﺍﻷﺷﻜﺎﻝ ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﻟﻄﻌﻢ ﻭﺍﳌﺬﺍﻕ.
ﻭﰲ ﺍﻟﻨﺺ ﺍﳋﺎﻣﺲ ﻳﺬﻛﹼﺮ ﺑﺮﲪﺔ ﺍﷲ ﺍﻟﱵ ﺗﱰﻝ ﺍﻟﻐﻴﺚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻧﻮﻥ ﻗﺪ
ﻗﻨﻄﻮﺍ ﻣﻦ ﺍﻧﻘﻄﺎﻉ ﺍﳌﻄﺮ ﻭﺃﺻﺎﺑﺘﻬﻢ ﺍﻟﺸﺪﺓ ﻣﻦ ﺍﳉﻔﺎﻑ ،ﻭﺫﻟﻚ ﰲ ﻣﻌﺮﺽ ﺗﺬﻛﲑﻫﻢ ﺑﺄﻥ
ﺍﻟﺬﻱ ﳛﻴﻲ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮﺎ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳛﻴﻲ ﺍﳌﻮﺗﻰ ،ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳﺴﺘﺒﻌﺪﻭﻧﻪ
ﲤﺎﻣﺎ ﻭﻳﺮﻭﻧﻪ ﻣﺴﺘﺤﻴﻼ ..ﻓﻴﻘﺮﺑﻪ ﺇﻟﻴﻬﻢ ﺑﻘﻴﺎﺳﻪ ﺇﱃ ﻣﺎ ﻳﺮﻭﻧﻪ ﺃﻣﺎﻣﻬﻢ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ،
ﻭﺃﻧﻪ ﻻ ﻓﺮﻕ -ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺪﺭﺓ -ﺑﲔ ﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ﺍﳌﻴﺘﺔ ﻭﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ،ﻓﺎﻟﺬﻱ ﻳﻘﺪﺭ
ﻋﻠﻰ ﻫﺬﻩ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﻠﻚ.
ﻭﰲ ﺍﻵﻳﺎﺕ ﻛﻠﻬﺎ ﺃﻧﺖ ﻣﻊ ﺍﳌﺎﺀ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻭﻟﻜﻨﻚ ﰲ ﻛﻞ ﻣﺮﺓ ﻣﻊ ﻣﺸﻬﺪ
ﳐﺘﻠﻒ ،ﻭﺗﻮﺟﻴﻪ ﳐﺘﻠﻒ!
ﻳﺄﰐ ﰲ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ) (١٦٤ﺑﻌﺪ ﺫﻟﻚ ﺗﺼﺮﻳﻒ ﺍﻟﺮﻳﺎﺡ ،ﻭﺍﻟﺴﺤﺎﺏ ﺍﳌﺴﺨﺮ ﺑﲔ
ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ .ﻭﻧﻜﺘﻔﻲ ﺑﺸﺄﻥ ﺍﻟﺮﻳﺎﺡ ﺑﺎﻟﻨﻤﺎﺫﺝ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﺮﻳﺎﺡ
ﺍﻟﻠﻮﺍﻗﺢ ،ﻭﺍﻟﺮﻳﺢ ﺍﻟﻄﻴﺒﺔ ،ﻭﺍﻟﺮﻳﺢ ﺍﻟﻌﺎﺻﻔﺔ ،ﻭﺍﻟﺮﻳﺢ ﺍﻟﺴﺎﻛﻨﺔ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻨﻤﺎﺫﺝ ﰲ ﻛﺘﺎﺏ
ﺍﷲ ﻛﺜﲑﺓ.
ﻭﻧﻨﺘﻘﻞ ﺍﻵﻥ ﺇﱃ ﺍﻟﺴﺤﺎﺏ ﺍﳌﺴﺨﺮ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ) :ﺃﹶﻟﹶﻢ ﺗﺮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺰﺟﹺﻲ
ﺳﺤﺎﺑﺎﹰ ﺛﹸﻢ ﻳﺆﻟﱢﻒ ﺑﻴﻨﻪ ﺛﹸﻢ ﻳﺠﻌﻠﹸﻪ ﺭﻛﹶﺎﻣﺎﹰ ﻓﹶﺘﺮﻯ ﺍﻟﹾﻮﺩﻕ ﻳﺨﺮﺝ ﻣﻦ ﺧﻼﻟﻪ ﻭﻳﻨﺰﻝﹸ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ
ﺼﺮﹺﻓﹸﻪ ﻋﻦ ﻣﻦ ﻳﺸﺎﺀُ ﻳﻜﹶﺎﺩ ﺳﻨﺎ ﺑﺮﻗﻪ ﻳﺬﹾﻫﺐ
ﻣﻦ ﺟﹺﺒﺎﻝﹴ ﻓﻴﻬﺎ ﻣﻦ ﺑﺮﺩ ﻓﹶﻴﺼﻴﺐ ﺑﹺﻪ ﻣﻦ ﻳﺸﺎﺀُ ﻭﻳ
ﺑﹺﺎﻟﹾﺄﹶﺑﺼﺎﺭﹺ( )) .(١٣٩ﻫﻮ ﺍﻟﱠﺬﻱ ﻳﺮﹺﻳﻜﹸﻢ ﺍﻟﹾﺒﺮﻕ ﺧﻮﻓﺎﹰ ﻭﻃﹶﻤﻌﺎﹰ ﻭﻳﻨﺸﺊﹸ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺜﱢﻘﹶﺎﻝﹶ ،ﻭﻳﺴﺒﺢ
ﺍﻟﺮﻋﺪ ﺑﹺﺤﻤﺪﻩ ﻭﺍﻟﹾﻤﻼﺋﻜﹶﺔﹸ ﻣﻦ ﺧﻴﻔﹶﺘﻪ ﻭﻳﺮﺳﻞﹸ ﺍﻟﺼﻮﺍﻋﻖ ﻓﹶﻴﺼﻴﺐ ﺑﹺﻬﺎ ﻣﻦ ﻳﺸﺎﺀُ ﻭﻫﻢ
ﻳﺠﺎﺩﻟﹸﻮﻥﹶ ﻓﻲ ﺍﻟﻠﱠﻪ ﻭﻫﻮ ﺷﺪﻳﺪ ﺍﻟﹾﻤﺤﺎﻝﹺ( )) .(١٤٠ﺃﹶﻭ ﻛﹶﻈﹸﻠﹸﻤﺎﺕ ﻓﻲ ﺑﺤﺮﹴ ﻟﹸﺠﻲ ﻳﻐﺸﺎﻩ ﻣﻮﺝ
ﻣﻦ ﻓﹶﻮﻗﻪ ﻣﻮﺝ ﻣﻦ ﻓﹶﻮﻗﻪ ﺳﺤﺎﺏ ﻇﹸﻠﹸﻤﺎﺕ ﺑﻌﻀﻬﺎ ﻓﹶﻮﻕ ﺑﻌﺾﹴ ﺇﹺﺫﹶﺍ ﺃﹶﺧﺮﺝ ﻳﺪﻩ ﻟﹶﻢ ﻳﻜﹶﺪ ﻳﺮﺍﻫﺎ
ﻭﻣﻦ ﻟﹶﻢ ﻳﺠﻌﻞﹺ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻧﻮﺭﺍﹰ ﻓﹶﻤﺎ ﻟﹶﻪ ﻣﻦ ﻧﻮﺭﹴ( )) .(١٤١ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﻳﺮﺳﻞﹸ ﺍﻟﺮﻳﺎﺡ ﻓﹶﺘﺜﲑ ﺳﺤﺎﺑﺎﹰ
ﻓﹶﻴﺒﺴﻄﹸﻪ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﻛﹶﻴﻒ ﻳﺸﺎﺀُ ﻭﻳﺠﻌﻠﹸﻪ ﻛﺴﻔﺎﹰ ﻓﹶﺘﺮﻯ ﺍﻟﹾﻮﺩﻕ ﻳﺨﺮﺝ ﻣﻦ ﺧﻼﻟﻪ.(١٤٢) (
)ﻭﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺃﹶﺭﺳﻞﹶ ﺍﻟﺮﻳﺎﺡ ﻓﹶﺘﺜﲑ ﺳﺤﺎﺑﺎﹰ ﻓﹶﺴﻘﹾﻨﺎﻩ ﺇﹺﻟﹶﻰ ﺑﻠﹶﺪ ﻣﻴﺖ ﻓﹶﺄﹶﺣﻴﻴﻨﺎ ﺑﹺﻪ ﺍﻟﹾﺄﹶﺭﺽ ﺑﻌﺪ
ﻣﻮﺗﻬﺎ( ).(١٤٣
ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻳﺼﻒ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻴﻔﻴﺔ ﺗﻜﻮﻥ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺘﺮﺍﻛﻤﻲ ﲟﺮﺍﺣﻠﻪ
ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﺫﻟﻚ ﰲ ﻭﻗﺖ ﱂ ﻳﻜﻦ ﺃﺣﺪ ﻗﺪ ﺻﻌﺪ ﺇﱃ ﺍﻷﺟﻮﺍﺀ ﺍﻟﻌﻠﻴﺎ ﻭﻻ ﻋﻠﻢ ﺷﻴﺌﺎﹰ ﻋﻦ ﺗﺮﺍﻛﻢ
ﺍﻟﺴﺤﺎﺏ .ﻭﺫﻟﻚ ﺃﻣﺮ ﺳﻨﺸﲑ ﺇﻟﻴﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ.
ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﺜﺎﱐ ﳚﻲﺀ ﺫﻛﺮ ﺍﻟﺴﺤﺎﺏ ﻣﻊ ﻣﺎ ﻳﺼﺤﺒﻪ ﻣﻦ ﺭﻋﺪ ﻭﺑﺮﻕ ﻭﺻﻮﺍﻋﻖ ،ﰲ
ﻣﻌﺮﺽ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ،ﻭﺟﺪﺍﻝ ﺍﻟﻜﻔﺎﺭ ﺣﻮﻝ ﺍﻷﻟﻮﻫﻴﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ،ﻟﺒﻴﺎﻥ
ﺎﻓﺖ ﻫﺬﺍ ﺍﳉﺪﻝ ﻭﻗﻴﺎﻣﻪ ﻋﻠﻰ ﻏﲑ ﺃﺳﺎﺱ.
ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﳚﻲﺀ ﺫﻛﺮ ﺍﻟﺴﺤﺎﺏ ﺟﺰﺀﺍ ﻣﻦ ﻟﻮﺣﺔ ﺍﻟﻈﻼﻡ ﺍﳌﻄﺒﻖ ﺍﻟﱵ ﲢﺪﺛﻨﺎ ﻋﻨﻬﺎ
ﰲ ﺍﻟﻔﺼﻞ ﺍﳌﺎﺿﻲ ،ﰲ ﺍﳌﻮﺍﺟﻬﺔ ﺍﻟﺮﺍﺋﻌﺔ ﺑﲔ ﺃﻧﻮﺭ ﻧﻮﺭ ﻭﺃﻇﻠﻢ ﻇﻼﻡ.
ﻭﰲ ﺍﻵﻳﺘﲔ ﺍﻻﺑﻌﺔ ﻭﺍﳋﺎﻣﺴﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺇﺭﺳﺎﻝ ﺍﷲ ﻟﻠﺮﻳﺎﺡ ﻓﺘﺜﲑ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺬﻱ
ﻳﺼﺮﻓﻪ ﺍﷲ ﻛﻴﻒ ﻳﺸﺎﺀ .ﻭﻟﻜﻨﺎ ﻧﻼﺣﻆ ﺍﻟﺘﻨﻮﻳﻊ ﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ) :ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ
ﻳﺮﺳﻞﹸ ﺍﻟﺮﻳﺎﺡ ﻓﹶﺘﺜﲑ ﺳﺤﺎﺑﺎﹰ (..ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ) :ﻭﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺃﹶﺭﺳﻞﹶ ﺍﻟﺮﻳﺎﺡ
ﻓﹶﺘﺜﲑ ﺳﺤﺎﺑﺎﹰ .(..ﻭﺍﻻﺧﺘﻼﻑ ﻣﻘﺼﻮﺩ ﻟﻠﺘﻨﻮﻳﻊ ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ .ﻭﻟﻜﻦ ﺍﻵﻳﺔ
ﺍﻷﺧﲑﺓ ﻓﻴﻬﺎ ﺇﺿﺎﻓﺔ ﺃﺣﺪﺛﻬﺎ ﺗﻐﻴﺮ ﺯﻣﻦ ﺍﻟﻔﻌﻞ )ﻣﻀﺎﺭﻉ ﰲ ﺍﻷﻭﱃ ﻭﻣﺎﺽ ﰲ ﺍﻟﺜﺎﻧﻴﺔ( .ﻓﻘﻮﻟﻪ
ﺗﻌﺎﱃ ..) :ﺃﹶﺭﺳﻞﹶ ﺍﻟﺮﻳﺎﺡ ﻓﹶﺘﺜﲑ ﺳﺤﺎﺑﺎﹰ ﻓﹶﺴﻘﹾﻨﺎﻩ ﺇﹺﻟﹶﻰ ﺑﻠﹶﺪ ﻣﻴﺖ (ﺗﻔﻴﺪ ﺃﻥ ﻣﻦ ﺷﺄﻥ ﺇﺭﺳﺎﻝ
ﺍﻟﺮﻳﺎﺡ ﺃﻥ ﺗﺜﲑ ﺳﺤﺎﺑﺎ .ﻛﺄﳕﺎ ﺃﻭﻛﻞ ﺍﷲ ﺇﱃ ﺍﻟﺮﻳﺎﺡ ﺃﻥ ﺗﻘﻮﻡ ﺬﺍ ﺍﻷﻣﺮ ،ﺗﻜﻠﻴﻔﺎ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ .ﻓﺤﲔ ﻳﺮﺳﻞ ﺍﷲ ﺍﻟﺮﻳﺎﺡ ﺗﻘﻮﻡ ﻫﻲ ﲟﺎ ﻛﻠﻔﻬﺎ ﺍﷲ ﺑﻪ ،ﻓﺘﺜﲑ ﺍﻟﺴﺤﺎﺏ! ﻭﻫﺬﺍ ﻭﺫﺍﻙ ﻣﻦ
ﺃﻣﺮ ﺍﷲ ﻭﺗﺪﺑﲑﻩ ،ﻭﻟﻜﻦ ﺍﻟﺘﻨﻮﻳﻊ ﻳﻀﻴﻒ ﺇﱃ ﺍﳌﺸﺎﻫﺪ ﻏﲎ ،ﻭﳚﺪﺩ ﺗﺄﺛﲑﻫﺎ ﰲ ﺍﻟﻨﻔﺲ ﻭﺇﻥ
ﺗﺸﺎﺖ ﺍﻷﻟﻔﺎﻅ..
ﻭﻛﻠﻬﺎ ﻣﻮﻗﻆ ﻟﻠﻔﻄﺮﺓ ،ﻻ ﻳﺪﻉ ﳍﺎ ﳎﺎﻻ ﻷﻥ ﺗﻐﻔﻞ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻈﻤﻰ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ،
ﻭﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ.
ﻭﻗﺪ ﺃﺷﺮﻧﺎ ﻣﻦ ﻗﺒﻞ ﺇﱃ ﻇﺎﻫﺮﺓ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ،ﻭﻗﻠﻨﺎ ﺇﺎ ﻣﻦ ﺃﺷﺪ ﻣﺎ ﻳﻮﻗﻆ ﺍﻟﻔﻄﺮﺓ
ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ،ﺑﻌﺪ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﺎﺩﻱ ﰲ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ﺳﻮﺍﺀ ﺑﻀﺨﺎﻣﺘﻪ ﺃﻭ ﺩﻗﺘﻪ ﺍﻟﱵ
ﺗﺮﻭﻉ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ.
ﻭﳒﺪ ﰲ ﺍﳌﻘﺎﺑﻞ -ﰲ ﻛﺘﺎﺏ ﺍﷲ -ﻋﻨﺎﻳﺔ ﻭﺍﺿﺤﺔ ﺑﺈﺑﺮﺍﺯ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺍﻟﺪﺧﻮﻝ
ﺎ ﺇﱃ ﺃﻋﻤﺎﻕ ﺍﻟﻘﻠﺐ ﺍﻹﻧﺴﺎﱐ ﻟﺘﻬﺰﻩ ﻣﻦ ﺃﻋﻤﺎﻗﻪ ،ﻭﺗﻮﻗﻈﻪ ﻣﻦ ﺳﺒﺎﺗﻪ.
ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ -ﻳﺼﻒ ﻧﻔﺴﻪ ﺑﺄﻧﻪ " ﺍﳊﻲ " "ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ"
" ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ "..
ﰒ ﻳﺼﻒ ﻧﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺄﻧﻪ ﻫﻮ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ .ﻭﺗﺘﻌﺪﺩ ﻣﺸﺎﻫﺪ ﺍﻹﺣﻴﺎﺀ
ﻭﺍﻹﻣﺎﺗﺔ ﻓﺘﺸﻤﻞ ﺍﻟﺒﺸﺮ ،ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳊﻴﺔ ﺍﻷﺧﺮﻯ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﻨﺒﺎﺕ ،ﻛﻤﺎ ﺗﺸﻤﻞ ﺍﻷﺭﺽ
ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻴﺘﺔ ﻓﻴﺤﻴﻴﻬﺎ ﺍﷲ ﺑﺎﳌﺎﺀ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻭﻳﺒﺚ ﻓﻴﻬﺎ ﺃﻟﻮﺍﻧﺎ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﳊﻴﺎﺓ ،ﻣﻦ
ﺩﻭﺍﺏ ﻭﺯﺭﻭﻉ ﻭﺃﺷﺠﺎﺭ.
ﰒ ﺗﺮﻛﺰ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻛﺜﲑﺍ ﻋﻠﻰ ﺧﺎﺻﻴﺔ ﺍﻹﺣﻴﺎﺀ -ﺍﻟﱵ ﻫﻲ ﺧﺎﺻﻴﺔ ﺇﳍﻴﺔ -
ﻟﺘﺜﺒﺖ ﻗﺪﺭﺓ ﺍﷲ ﻋﻠﻰ ﺇﺣﻴﺎﺀ ﺍﻟﺒﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺃﺻﺒﺤﻮﺍ ﻋﻈﺎﻣﺎ ﻭﺭﻓﺎﺗﺎ.
ﻭﺗﺄﺧﺬ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺣﻴﺰﺍ ﻭﺍﺳﻌﺎﹰ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻣﻘﺎﺑﻞ ﺍﻹﻧﻜﺎﺭ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﻛﺎﻥ
ﺍﻟﻌﺮﺏ ﺍﳌﺸﺮﻛﻮﻥ ﻳﻮﺍﺟﻬﻮﻥ ﺑﻪ ﻗﻀﻴﺔ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﻭﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ ﺣﱴ ﻗﺎﻟﻮﺍ ﻛﻤﺎ
ﺣﻜﻰ ﺍﻟﻘﺮﺁﻥ ﻋﻨﻬﻢ) :ﻫﻞﹾ ﻧﺪﻟﱡﻜﹸﻢ ﻋﻠﹶﻰ ﺭﺟﻞﹴ ﻳﻨﺒﺌﹸﻜﹸﻢ ﺇﹺﺫﹶﺍ ﻣ ﺰﻗﹾﺘﻢ ﻛﹸﻞﱠ ﻣﻤﺰﻕﹴ ﺇﹺﻧﻜﹸﻢ ﻟﹶﻔﻲ ﺧﻠﹾﻖﹴ
ﺟﺪﻳﺪ ،ﺃﹶﻓﹾﺘﺮﻯ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻛﹶﺬﺑﺎﹰ ﺃﹶﻡ ﺑﹺﻪ ﺟﹺﻨﺔﹲ(!! " ).(١٤٥
ﻭﳚﻲﺀ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻇﺎﻫﺮﺓ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ﺗﺎﺭﺓ ﺑﺘﻌﺒﲑ ﻣﺒﺎﺷﺮ ،ﻭﺗﺎﺭﺓ ﰲ ﻣﺸﻬﺪ
ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﺗﺎﺭﺓ ﰲ ﻣﺸﻬﺪ ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻧﻠﺤﻆ
ﺍﻟﺘﻨﻮﻳﻊ ﺍﻟﻮﺍﺿﺢ ﰲ ﺍﻟﻨﺼﻮﺹ ،ﻛﻤﺎ ﻧﻠﺤﻆ ﺍﻹﺣﺎﻃﺔ ﺑﺎﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﻣﻦ ﲨﻴﻊ ﻣﻨﺎﻓﺬﻩ ﰲ ﻫﺬﻩ
ﺍﻟﻘﻀﻴﺔ ﻛﻤﺎ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ،ﲝﻴﺚ ﻻ ﳝﻠﻚ ﺃﻥ ﻳﻔﻠﺖ ﻣﻦ ﺍﻟﺘﺄﺛﺮ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺍﻥ
ﻗﺪ ﻋﻼﻩ ﻛﺎﻟﺼﺪﺇ ،ﻓﻠﻢ ﻳﻌﺪ ﻳﺴﺘﺠﻴﺐ.
)ﻫﻮ ﺍﻟﹾﺤﻲ ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﻫﻮ ﻓﹶﺎﺩﻋﻮﻩ ﻣﺨﻠﺼﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ) .(١٤٦) (ﺍﻟﻠﱠﻪ ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﻫﻮ
ﺍﻟﹾﺤﻲ ﺍﻟﹾﻘﹶﻴﻮﻡ) .(١٤٧) (ﻭﺗﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻲ ﺍﻟﱠﺬﻱ ﻻ ﻳﻤﻮﺕ.(١٤٨) (
ﻫﺬﺍ ﰲ ﺑﺎﺏ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﺮﻢ ..ﺃﻧﻪ ﻫﻮ ﺍﳊﻲ ﺑﺬﺍﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﺍﳊﻲ ﺍﻟﺬﻱ
ﻻ ﻳﺴﺘﻤﺪ ﺍﳊﻴﺎﺓ ﻣﻦ ﻏﲑﻩ ،ﻷﻧﻪ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ .ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﻳﺪﺭﻛﻪ ﺍﻟﻔﻨﺎﺀ ﻭﻻ ﺍﳌﻮﺕ:
)ﻛﹸﻞﱡ ﺷﻲﺀٍ ﻫﺎﻟﻚ ﺇﹺﻟﱠﺎ ﻭﺟﻬﻪ) .(١٤٩) (ﻛﹸﻞﱡ ﻣﻦ ﻋﻠﹶﻴﻬﺎ ﻓﹶﺎﻥ ،ﻭﻳﺒﻘﹶﻰ ﻭﺟﻪ ﺭﺑﻚ ﺫﹸﻭ ﺍﻟﹾﺠﻼﻝﹺ
ﻭﺍﻟﹾﺄﻛﹾﺮﺍﻡﹺ( ).(١٥٠
ﻭﻻ ﳛﺘﺎﺝ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ ﺇﱃ ﺟﻬﺪ ﻟﻴﺪﺭﻙ ﻣﻌﲎ ﻫﺬﻩ ﺍﳋﺎﺻﻴﺔ ﻣﻦ ﺧﻮﺍﺹ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﻓﻬﻮ ﻳﺪﺭﻙ ﺑﺎﳌﻤﺎﺭﺳﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺃﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛﻠﻬﺎ ﲤﻮﺕ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻦ
ﻫﻮ ﺣﻲ ﺩﺍﺋﻢ ﺍﳊﻴﺎﺓ ،ﻻ ﳝﻮﺕ ﺃﺑﺪﺍ ،ﻓﻬﻮ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺘﻌﲔ
ﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ ،ﻷﻧﻪ ﻫﻮ ﺍﳌﺘﻔﺮﺩ ﺑﺎﳊﻴﺎﺓ ﻭﺍﻟﺪﻭﺍﻡ ،ﻛﺘﻔﺮﺩﻩ ﺑﺎﻟﻘﺪﺭﺓ ﻭﺑﺎﻟﺘﺪﺑﲑ.
ﰒ ﻳﻔﻴﺾ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳋﺎﺻﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻳﺘﻔﺮﺩ ﺎ ﺍﷲ ﻛﺬﻟﻚ ،ﻭﻫﻲ
ﺧﺎﺻﻴﺔ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ) :ﻳﺨﺮﹺﺝ ﺍﻟﹾﺤﻲ ﻣﻦ ﺍﻟﹾﻤﻴﺖ ﻭﻳﺨﺮﹺﺝ ﺍﻟﹾﻤﻴﺖ ﻣﻦ ﺍﻟﹾﺤﻲ.(١٥١) (
)ﻭﺁﻳﺔﹲ ﻟﹶﻬﻢ ﺍﻟﹾﺄﹶﺭﺽ ﺍﻟﹾﻤﻴﺘﺔﹸ ﺃﹶﺣﻴﻴﻨﺎﻫﺎ) .(١٥٢) (..ﺇﹺﻧﺎ ﻧﺤﻦ ﻧﺤﻴﹺﻲ ﻭﻧﻤﻴﺖ ﻭﺇﹺﻟﹶﻴﻨﺎ
ﺍﻟﹾﻤﺼﲑ) .(١٥٣)(ﻫﻮ ﺍﻟﱠﺬﻱ ﻳﺤﻴﹺﻲ ﻭﻳﻤﻴﺖ ﻓﹶﺈﹺﺫﹶﺍ ﻗﹶﻀﻰ ﺃﹶﻣﺮﺍﹰ ﻓﹶﺈﹺﻧﻤﺎ ﻳﻘﹸﻮﻝﹸ ﻟﹶﻪ ﻛﹸﻦ ﻓﹶﻴﻜﹸﻮﻥﹸ(
)) .(١٥٤ﻟﹶﻪ ﻣﻠﹾﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻳﺤﻴﹺﻲ ﻭﻳﻤﻴﺖ.(١٥٥) (
ﻭﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻣﺒﺎﺷﺮ ﺑﺄﻥ ﺍﷲ ﳛﻴﻲ ﻭﳝﻴﺖ ،ﻭﺃﻧﻪ -ﻭﺣﺪﻩ -ﻫﻮ ﺍﻟﺬﻱ ﳛﻴﻲ ﻭﳝﻴﺖ.
ﻭﻟﻜﻦ ﺍﻹﺧﺒﺎﺭ ﻳﺄﰐ ﺃﺣﻴﺎﻧﺎ ﰲ ﻣﺸﺎﻫﺪ ﻣﻌﺮﻭﺿﺔ ﻻ ﰲ ﺗﻌﺒﲑ ﻣﺒﺎﺷﺮ) :ﺃﹶﻭ ﻛﹶﺎﻟﱠﺬﻱ ﻣ ﺮ
ﻋﻠﹶﻰ ﻗﹶﺮﻳﺔ ﻭﻫﻲ ﺧﺎﻭﹺﻳﺔﹲ ﻋﻠﹶﻰ ﻋﺮﻭﺷﻬﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻧﻰ ﻳﺤﻴﹺﻲ ﻫﺬﻩ ﺍﻟﻠﱠﻪ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﻓﹶﺄﹶﻣﺎﺗﻪ ﺍﻟﻠﱠﻪ ﻣﺎﺋﹶﺔﹶ
ﻋﺎﻡﹴ ﺛﹸﻢ ﺑﻌﺜﹶﻪ ﻗﹶﺎﻝﹶ ﻛﹶﻢ ﻟﹶﺒﹺﺜﹾﺖ ﻗﹶﺎﻝﹶ ﻟﹶﺒﹺﺜﹾﺖ ﻳﻮﻣﺎﹰ ﺃﹶﻭ ﺑﻌﺾ ﻳﻮﻡﹴ ﻗﹶﺎﻝﹶ ﺑﻞﹾ ﻟﹶﺒﹺﺜﹾﺖ ﻣﺎﺋﹶﺔﹶ ﻋﺎﻡﹴ ﻓﹶﺎﻧﻈﹸ ﺮ
ﺇﹺﻟﹶﻰ ﻃﹶﻌﺎﻣﻚ ﻭﺷﺮﺍﺑﹺﻚ ﻟﹶﻢ ﻳﺘﺴﻨﻪ ﻭﺍﻧﻈﹸﺮ ﺇﹺﻟﹶﻰ ﺣﻤﺎﺭﹺﻙ ﻭﻟﻨﺠﻌﻠﹶﻚ ﺁﻳﺔﹰ ﻟﻠﻨﺎﺱﹺ ﻭﺍﻧﻈﹸﺮ ﺇﹺﻟﹶﻰ
ﺍﻟﹾﻌﻈﹶﺎﻡﹺ ﻛﹶﻴﻒ ﻧﻨﺸﺰﻫﺎ ﺛﹸﻢ ﻧﻜﹾﺴﻮﻫﺎ ﻟﹶﺤﻤﺎﹰ ﻓﹶﻠﹶﻤﺎ ﺗﺒﻴﻦ ﻟﹶﻪ ﻗﹶﺎﻝﹶ ﺃﹶﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ
ﻗﹶﺪﻳﺮ ،ﻭﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﺇﹺﺑﺮﺍﻫﻴﻢ ﺭﺏ ﺃﹶﺭﹺﻧﹺﻲ ﻛﹶﻴﻒ ﺗﺤﻴﹺﻲ ﺍﻟﹾﻤﻮﺗﻰ ﻗﹶﺎﻝﹶ ﺃﹶﻭﻟﹶﻢ ﺗﺆﻣﻦ ﻗﹶﺎﻝﹶ ﺑﻠﹶﻰ ﻭﻟﹶﻜﻦ
ﻟﻴﻄﹾﻤﺌﻦ ﻗﹶﻠﹾﺒﹺﻲ ﻗﹶﺎﻝﹶ ﻓﹶﺨﺬﹾ ﺃﹶﺭﺑﻌﺔﹰ ﻣﻦ ﺍﻟﻄﱠﻴﺮﹺ ﻓﹶﺼﺮﻫﻦ ﺇﹺﻟﹶﻴﻚ ﺛﹸﻢ ﺍﺟﻌﻞﹾ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺟﺒﻞﹴ ﻣﻨﻬﻦ
ﺟﺰﺀﺍﹰ ﺛﹸﻢ ﺍﺩﻋﻬﻦ ﻳﺄﹾﺗﻴﻨﻚ ﺳﻌﻴﺎﹰ ﻭﺍﻋﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻋﺰﹺﻳﺰ ﺣﻜﻴﻢ) .(١٥٦) (ﻭﺇﹺﺫﹾ ﻗﹶﺘﻠﹾﺘﻢ ﻧﻔﹾﺴﺎﹰ
ﻓﹶﺎﺩﺍﺭﺃﹾﺗﻢ ﻓﻴﻬﺎ ﻭﺍﻟﻠﱠﻪ ﻣﺨﺮﹺﺝ ﻣﺎ ﻛﹸﻨﺘﻢ ﺗﻜﹾﺘﻤﻮﻥﹶ ،ﻓﹶﻘﹸﻠﹾﻨﺎ ﺍﺿﺮﹺﺑﻮﻩ ﺑﹺﺒﻌﻀﻬﺎ ﻛﹶﺬﹶﻟﻚ ﻳﺤﻴﹺﻲ ﺍﻟﻠﱠﻪ
ﺍﻟﹾﻤﻮﺗﻰ ﻭﻳﺮﹺﻳﻜﹸﻢ ﺁﻳﺎﺗﻪ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻌﻘﻠﹸﻮﻥﹶ( )) .(١٥٧ﻭﻟﹶﻘﹶﺪ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻣﻦ ﺳﻼﻟﹶﺔ ﻣﻦ ﻃﲔﹴ،
ﺛﹸﻢ ﺟﻌﻠﹾﻨﺎﻩ ﻧﻄﹾﻔﹶﺔﹰ ﻓﻲ ﻗﹶﺮﺍﺭﹴ ﻣﻜﲔﹴ ،ﺛﹸﻢ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﻨﻄﹾﻔﹶﺔﹶ ﻋﻠﹶﻘﹶﺔﹰ ﻓﹶﺨﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﻌﻠﹶﻘﹶﺔﹶ ﻣﻀﻐﺔﹰ ﻓﹶﺨﻠﹶﻘﹾﻨﺎ
ﺍﻟﹾﻤﻀﻐﺔﹶ ﻋﻈﹶﺎﻣﺎﹰ ﻓﹶﻜﹶﺴﻮﻧﺎ ﺍﻟﹾﻌﻈﹶﺎﻡ ﻟﹶﺤﻤﺎﹰ ﺛﹸﻢ ﺃﹶﻧﺸﺄﹾﻧﺎﻩ ﺧﻠﹾﻘﺎﹰ ﺁﺧﺮ ﻓﹶﺘﺒﺎﺭﻙ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺴﻦ ﺍﻟﹾﺨﺎﻟﻘﲔ،
ﺛﹸﻢ ﺇﹺﻧﻜﹸﻢ ﺑﻌﺪ ﺫﹶﻟﻚ ﻟﹶﻤﻴﺘﻮﻥﹶ ،ﺛﹸﻢ ﺇﹺﻧﻜﹸﻢ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺗﺒﻌﺜﹸﻮﻥﹶ( ).(١٥٨
ﻭﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻷﺧﲑ ﻳﻔﺼﻞ ﺍﷲ ﺃﻃﻮﺍﺭ ﺍﳉﻨﲔ ،ﳑﺎ ﺳﻨﻌﻮﺩ ﺇﻟﻴﻪ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ
ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ .ﻭﻟﻜﻨﺎ ﻧﺸﲑ ﻫﻨﺎ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻷﻃﻮﺍﺭ ﻳﻌﺒﺮ ﻋﻨﻬﺎ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﺑﺄﺎ ﻣﻮﺕ
ﰒ ﺣﻴﺎﺓ ،ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻛﹶﻴﻒ ﺗﻜﹾﻔﹸﺮﻭﻥﹶ ﺑﹺﺎﻟﻠﱠﻪ ﻭﻛﹸﻨﺘﻢ ﺃﹶﻣﻮﺍﺗﺎﹰ ﻓﹶﺄﹶﺣﻴﺎﻛﹸﻢ ﺛﹸﻢ ﻳﻤﻴﺘﻜﹸﻢ ﺛﹸﻢ
ﻳﺤﻴﹺﻴﻜﹸﻢ ﺛﹸﻢ ﺇﹺﻟﹶﻴﻪ ﺗﺮﺟﻌﻮﻥﹶ( ).(١٥٩
ﻛﻤﺎ ﳚﻲﺀ ﺫﻛﺮ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ﰲ ﻣﻌﺮﺽ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻗﺼﺮ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺳﺮﻋﺔ
ﺍﻧﻘﻀﺎﺋﻬﺎ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﺍﳌﺆﺛﺮ) :ﺇﹺﻧﻤﺎ ﻣﺜﹶﻞﹸ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﹶﻤﺎﺀٍ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ
ﻓﹶﺎﺧﺘﻠﹶﻂﹶ ﺑﹺﻪ ﻧﺒﺎﺕ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻣﻤﺎ ﻳﺄﹾﻛﹸﻞﹸ ﺍﻟﻨﺎﺱ ﻭﺍﻟﹾﺄﹶﻧﻌﺎﻡ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﺃﹶﺧﺬﹶﺕ ﺍﻟﹾﺄﹶﺭﺽ ﺯﺧﺮﻓﹶﻬﺎ
ﻭﺍﺯﻳﻨﺖ ﻭﻇﹶﻦ ﺃﹶﻫﻠﹸﻬﺎ ﺃﹶﻧﻬﻢ ﻗﹶﺎﺩﺭﻭﻥﹶ ﻋﻠﹶﻴﻬﺎ ﺃﹶﺗﺎﻫﺎ ﺃﹶﻣﺮﻧﺎ ﻟﹶﻴﻼﹰ ﺃﹶﻭ ﻧﻬﺎﺭﺍﹰ ﻓﹶﺠﻌﻠﹾﻨﺎﻫﺎ ﺣﺼﻴﺪﺍﹰ ﻛﹶﺄﹶﻥﹾ
ﻟﹶﻢ ﺗﻐﻦ ﺑﹺﺎﻟﹾﺄﹶﻣﺲﹺ ﻛﹶﺬﹶﻟﻚ ﻧﻔﹶﺼﻞﹸ ﺍﻟﹾﺂﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ( ).(١٦٠
ﻭﰲ ﲨﻴﻊ ﺍﳊﺎﻻﺕ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺘﻌﺒﲑ ﻣﺒﺎﺷﺮﺍﹰ ﺃﻭ ﻣﻦ ﺧﻼﻝ ﻣﺸﻬﺪ ﻣﻦ ﺍﳌﺸﺎﻫﺪ،
ﻓﺈﻥ ﻗﻀﻴﺔ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﺗﺄﺧﺬ ﺣﻴﺰﺍﹰ ﻛﺒﲑﺍﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﻷﻥ ﺍﷲ ﻳﻌﻠﻢ ﺃﺎ ﻗﻀﻴﺔ ﺫﺍﺕ ﺷﺄﻥ
ﻋﻤﻴﻖ ﰲ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ ،ﻭﺃﺎ ﻣﻦ ﻣﻮﻗﻈﺎﺕ ﺍﻟﻔﻄﺮﺓ ،ﺍﻟﱵ ﺗﻮﻗﻈﻬﺎ ﻟﺘﺘﻌﺮﻑ ﻋﻠﻰ ﺍﷲ ﻭﺗﺘﻮﺟﻪ
ﺇﻟﻴﻪ.
ﻛﺎﻥ ﺍﻟﺮﺩ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺒﺴﻴﻂ :ﺃﻥ ﺍﻟﺬﻱ ﺧﻠﻖ ﺃﻭﻝ ﻣﺮﺓ ﻻ ﻳﻌﺠﺰ ﻋﻦ ﺇﻋﺎﺩﺓ
ﺍﳋﻠﻖ ،ﺑﻞ ﻫﻮ ﺃﻫﻮﻥ ﻋﻠﻴﻪ!
)ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﻳﺒﺪﺃﹸ ﺍﻟﹾﺨﻠﹾﻖ ﺛﹸﻢ ﻳﻌﻴﺪﻩ ﻭﻫﻮ ﺃﹶﻫﻮﻥﹸ ﻋﻠﹶﻴﻪ ﻭﻟﹶﻪ ﺍﻟﹾﻤﺜﹶﻞﹸ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﻓﻲ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﻫﻮ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﹾﺤﻜﻴﻢ) .(١٦٨) (ﺃﹶﻭﻟﹶﻴﺲ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ
ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑﹺﻘﹶﺎﺩﺭﹴ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻳﺨﻠﹸﻖ ﻣﺜﹾﻠﹶﻬﻢ ﺑﻠﹶﻰ ﻭﻫﻮ ﺍﻟﹾﺨﻠﱠﺎﻕ ﺍﻟﹾﻌﻠﻴﻢ) .(١٦٩) (ﻭﺿﺮﺏ ﻟﹶﻨﺎ ﻣﺜﹶﻼﹰ
ﻭﻧﺴِﻲ ﺧﻠﹾﻘﹶﻪ ﻗﹶﺎﻝﹶ ﻣﻦ ﻳﺤﻴﹺﻲ ﺍﻟﹾﻌﻈﹶﺎﻡ ﻭﻫﻲ ﺭﻣﻴﻢ ،ﻗﹸﻞﹾ ﻳﺤﻴﹺﻴﻬﺎ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺸﺄﹶﻫﺎ ﺃﹶﻭﻝﹶ ﻣﺮﺓ ﻭﻫﻮ
ﺑﹺﻜﹸﻞﱢ ﺧﻠﹾﻖﹴ ﻋﻠﻴﻢ) .(١٧٠) (ﻗﹸﻞﹾ ﻛﹸﻮﻧﻮﺍ ﺣﺠﺎﺭﺓﹰ ﺃﹶﻭ ﺣﺪﻳﺪﺍﹰ ،ﺃﹶﻭ ﺧﻠﹾﻘﺎﹰ ﻣﻤﺎ ﻳﻜﹾﺒﺮ ﻓﻲ ﺻﺪﻭﺭﹺﻛﹸﻢ
ﻓﹶﺴﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﻣﻦ ﻳﻌﻴﺪﻧﺎ ﻗﹸﻞﹺ ﺍﻟﱠﺬﻱ ﻓﹶﻄﹶﺮﻛﹸﻢ ﺃﹶﻭﻝﹶ ﻣﺮﺓ) .(١٧١) (ﺃﹶﻓﹶﻌﻴﹺﻴﻨﺎ ﺑﹺﺎﻟﹾﺨﻠﹾﻖﹺ ﺍﻟﹾﺄﹶﻭﻝﹺ ﺑﻞﹾ ﻫﻢ
ﻓﻲ ﻟﹶﺒﺲﹴ ﻣﻦ ﺧﻠﹾﻖﹴ ﺟﺪﻳﺪ.(١٧٢) (
ﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ ﰲ ﻏﺎﻳﺔ ﺍﻟﻮﺿﻮﺡ .ﻭﻟﻜﻨﻬﺎ -ﻣﻊ ﻭﺿﻮﺣﻬﺎ -ﺍﺣﺘﺎﺟﺖ ﺇﱃ
ﳎﺎﻫﺪﺓ ﻃﻮﻳﻠﺔ ﺣﱴ ﺍﺳﺘﻘﺮﺕ .ﺫﻟﻚ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﳋﻠﻖ ﺍﻷﻭﻝ -ﻭﻫﻲ ﺍﻟﺮﻛﻴﺰﺓ ﺍﻟﺮﺋﻴﺴﺔ ﰲ
ﺍﻟﻨﻘﺎﺵ ﺣﻮﻝ ﻗﻀﻴﺔ ﺍﻟﺒﻌﺚ -ﱂ ﺗﻜﻦ ﲢﺘﻞ ﰲ ﻧﻔﻮﺱ ﺍﳌﺸﺮﻛﲔ ﻣﺴﺎﺣﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ
ﺃﻥ ﺗﺄﺧﺬﻫﺎ .ﺇﺎ ﺃﻣﺮ ﻭﺍﻗﻊ ،ﻧﻌﻢ! ﻭﻫﻢ ﻻ ﻳﻨﻜﺮﻭﺎ) :ﻭﻟﹶﺌﻦ ﺳﺄﹶﻟﹾﺘﻬﻢ ﻣﻦ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ
ﻭﺍﻟﹾﺄﹶﺭﺽ ﻟﹶﻴﻘﹸﻮﻟﹸﻦ ﺍﻟﻠﱠﻪ) .(١٧٣) (ﻭﻟﹶﺌﻦ ﺳﺄﹶﻟﹾﺘﻬﻢ ﻣﻦ ﺧﻠﹶﻘﹶﻬﻢ ﻟﹶﻴﻘﹸﻮﻟﹸﻦ ﺍﻟﻠﱠﻪ .(١٧٤) (ﻭﻟﻜﻨﻬﺎ
ﺣﻘﻴﻘﺔ ﻣﻴﺘﺔ ﺑﺎﺭﺩﺓ ﰲ ﺣﺴﻬﻢ ،ﻻ ﻧﺒﺾ ﻓﻴﻬﺎ ﻭﻻ ﺇﺷﻌﺎﻉ ،ﻷﻥ ﻧﻔﻮﺳﻬﻢ ﻗﺪ ﺃﻛﻠﻬﺎ ﺍﻟﺼﺪﺃ،
ﻭﺭﺍﻥ ﻋﻠﻰ ﻗﻠﻮﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ ،ﻓﻠﻢ ﺗﻌﺪ ﺍﻷﺻﺪﺍﺀ ﺍﳊﻘﻴﻘﻴﺔ ﳊﻘﺎﺋﻖ ﺍﻟﻮﺟﻮﺩ ﺗﺼﻞ
ﺇﻟﻴﻬﻢ ،ﺳﻮﺍﺀ ﻣﻦ ﻧﺎﺣﻴﺔ ﺗﻔﺮﺩ ﺍﷲ ﺑﺎﻷﻟﻮﻫﻴﺔ ﻭﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺫﻟﻚ ﻣﻦ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻓﻼ ﻳﻌﺒﺪ
ﻏﲑﻩ ،ﺃﻭ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺒﻌﺚ ﺣﲔ ﳜﱪﻫﻢ ﺑﻪ ﺍﻟﻮﺣﻲ ﺍﳌﱰﻝ ،ﻭﻳﺪﻟﻞ ﳍﻢ ﻋﻠﻴﻪ ﺑﺄﻥ ﺍﻟﺬﻱ
ﺧﻠﻖ ﺃﻭﻝ ﻣﺮﺓ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺍﳋﻠﻖ ..ﻭﻟﻮ ﻛﺎﻧﺖ ﻗﻀﻴﺔ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ -ﺍﻟﱵ ﺫﻛﹼﺮﻫﻢ ﺎ
ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ -ﺗﺄﺧﺬ ﰲ ﺣﺴﻬﻢ ﻣﺴﺎﺣﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ،ﻣﺎ ﺍﺣﺘﺎﺟﻮﺍ ﺇﱃ ﻛﻞ ﻣﺎ ﺍﺣﺘﺎﺟﻮﺍ ﺇﻟﻴﻪ
ﻣﻦ ﻧﻘﺎﺵ ﺣﻮﻝ ﻗﻀﻴﺔ ﺍﻟﺒﺤﺚ ،ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻏﺮﺍﺑﺘﻬﺎ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻮﻫﻠﺔ ﺍﻷﻭﱃ .ﻓﺈﻥ ﺧﻠﻖ
ﺃﺑﺴﻂ ﺍﻟﻜﺎﺋﻨﺎﺕ ،ﻓﻀﻼ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ،ﻓﻀﻼ ﻋﻦ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻫﻮ ﺃﻣﺮ ﻣﻌﺠﺰ ﻻ ﻳﻘﺪﺭ
ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﻓﺈﺫﺍ ﺃﻗﺮﻭﺍ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ -ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻘﺮﻭﻥ ﺑﺎﻟﻔﻌﻞ -
ﻓﻤﺎ ﻭﺟﻪ ﺍﻹﻧﻜﺎﺭ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺸﺄﺓ ﺍﻟﺜﺎﻧﻴﺔ؟!
ﻭﺍﻋﺠﺐ ﺇﻥ ﺷﺌﺖ ﻟﻠﺠﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ -ﺍﻟﱵ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻳﺦ ﻛﻠﻪ ﲟﺎ ﺃﺣﺮﺯﺗﻪ ﻣﻦ
" ﺍﻟﻌﻠﻢ " -ﺗﻨﻜﺮ ﻭﺟﻮﺩ ﺍﷲ ﺃﺻﻼ ،ﻭﺗﻨﻜﺮ ﺍﻟﺒﻌﺚﹶ ﻛﺬﻟﻚ ،ﻭﺗﻨﻜﺮ ﻛﻞ ﻣﺎ ﻻ ﺗﺪﺭﻛﻪ
ﺍﳊﻮﺍﺱ ..ﻻ ﻷﺳﺒﺎﺏ " ﻋﻠﻤﻴﺔ " ﻭﻟﻜﻦ ﻟﺴﺒﺐ ﻭﺟﺪﺍﱐ ﲝﺖ ،ﻫﻮ ﺍﳍﺮﻭﺏ ﻣﻦ ﺇﻟﻪ ﺍﻟﻜﻨﻴﺴﺔ
ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺍﻟﻜﻨﻴﺴﺔ ﺗﺴﺘﻌﺒﺪ ﺍﻟﻨﺎﺱ ﺑﺎﲰﻪ ،ﻭﺗﻀﻴﻖ ﻋﻠﻴﻬﻢ ،ﻭﺗﻀﻄﻬﺪﻫﻢ ،ﻭﺗﻄﺎﺭﺩﻫﻢ ﰲ
ﻳﻘﻈﺘﻬﻢ ﻭﻣﻨﺎﻣﻬﻢ ،ﻭﺗﻔﺮﺽ ﻋﻠﻴﻬﻢ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻐﻴﺎﻥ :ﺍﻟﺮﻭﺣﻲ ﻭﺍﳌﺎﱄ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻌﻘﻠﻲ
ﻭﺍﻟﻌﻠﻤﻲ ..ﻓﻬﺮﺑﻮﺍ ﻣﻨﻪ ﺇﱃ ﺇﻟﻪ ﻻ ﻛﻨﻴﺴﺔ ﻟﻪ ﻭﻻ ﺭﺟﺎﻝ ﺩﻳﻦ ،ﻭﻻ ﺩﺧﻞ ﻟﻪ ﺑﺄﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ ﰲ
ﺍﻷﺭﺽ ،ﻳﻬﻴﻤﻮﻥ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ﻛﺎﻷﻧﻌﺎﻡ ﺩﻭﻥ ﺃﻥ ﳛﺎﺳﺒﻬﻢ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ ،ﻭﲰﻮﻩ " ﺍﻟﻄﺒﻴﻌﺔ
" ﻭﻧﺴﺒﻮﺍ ﺇﻟﻴﻪ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺪﺑﲑ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻧﻔﻮﺍ ﻋﻨﻪ " ﺍﳊﻜﻤﺔ " ﻓﻘﺎﻝ ﻋﻨﻪ ﺩﺍﺭﻭﻥ " :ﺍﻟﻄﺒﻴﻌﺔ
ﲣﺒﻂ ﺧﺒﻂ ﻋﺸﻮﺍﺀ! " ." !Nature works haphazardly
ﻭﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﱂ ﺗﻜﻦ ﺗﻨﻜﺮ ﻭﺟﻮﺩ ﺍﷲ ،ﻭﻻ ﺃﻧﻪ ﻫﻮ ﺍﳋﺎﻟﻖ ،ﻭﻻ ﺃﻧﻪ ﻫﻮ ﻣﺪﺑﺮ
ﺍﻷﻣﺮ ،ﻭﻟﻜﻨﻬﺎ -ﰲ ﺟﻬﺎﻟﺘﻬﺎ -ﻛﺎﻧﺖ ﺗﺸﺮﻙ ﺑﻪ ﺁﳍﺔ ﺃﺧﺮﻯ .ﺃﻣﺎ ﺍﻟﺒﻌﺚ ﻓﻤﻮﻗﻔﻬﺎ ﻣﻨﻪ ﻻ
ﳜﺘﻠﻒ ﻛﺜﲑﺍ ﻋﻦ ﻣﻮﻗﻒ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ .ﻓﻬﻮ ﰲ ﺟﺎﻧﺐ ﻣﻨﻪ ﻧﺎﺷﺊ ﻣﻦ ﻋﺪﻡ ﺍﻟﺮﻏﺒﺔ ﰲ ﺃﻥ
ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺭﻗﻴﺐ ﳛﺎﺳﺒﻬﻢ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ ،ﻭﻳﻨﺬﺭﻫﻢ ﺑﺎﻟﻌﻘﺎﺏ ﺍﻷﻟﻴﻢ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﺮﻓﻮﻥ ﻣﻦ
ﺗﺼﺮﻓﺎﺕ ﺧﺎﻃﺌﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻈﺎﱂ ﳝﺎﺭﺳﻮﺎ ،ﺃﻭ ﺷﻬﻮﺍﺕ ﻳﻐﺮﻗﻮﻥ ﰲ
ﲪﺄﺎ ﻭﻻ ﳛﺒﻮﻥ ﺃﻥ ﻳﻘﻠﻌﻮﺍ ﻋﻨﻬﺎ .ﻭﻣﻦ ﰒ " ﻳﻬﺮﺑﻮﻥ " ﻣﻦ ﺍﳌﻮﻗﻒ ﺑﻨﻔﻲ ﺍﻟﺒﻌﺚ ﺃﺻﻼ ،ﻭﻧﻔﻲ
ﻗﺪﺭﺓ ﺍﷲ ﻋﻠﻴﻪ ،ﺣﱴ ﻳﺴﺘﺮﳛﻮﺍ ﻣﻦ ﺫﻟﻚ ﺍﳋﺎﻃﺮ ﺍﳌﺰﻋﺞ ،ﺧﺎﻃﺮ ﺍﳊﺴﺎﺏ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﺮﻓﻮﻥ ﻣﻦ
ﺃﻋﻤﺎﻝ ،ﻭﻳﻨﻄﻠﻘﻮﺍ ﻣﻊ ﺷﻬﻮﺍﻢ ﺑﻼ ﺿﺎﺑﻂ!
ﻭﻣﻦ ﻗﺒﻞ ،ﻗﺎﻝ ﻗﻮﻡ ﺷﻌﻴﺐ ﺣﲔ ﻃﺎﻟﺒﻬﻢ ﻧﺒﻴﻬﻢ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ ﰲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ،ﻭﻋﺪﻡ
ﺇﻳﻘﺎﻉ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ) :ﺃﹶﺻﻼﺗﻚ ﺗﺄﹾﻣﺮﻙ ﺃﹶﻥﹾ ﻧﺘﺮﻙ ﻣﺎ ﻳﻌﺒﺪ ﺁﺑﺎﺅﻧﺎ ﺃﹶﻭ ﺃﹶﻥﹾ ﻧﻔﹾﻌﻞﹶ ﻓﻲ ﺃﹶﻣﻮﺍﻟﻨﺎ
ﻣﺎ ﻧﺸﺎﺀُ ﺇﹺﻧﻚ ﻟﹶﺄﹶﻧﺖ ﺍﻟﹾﺤﻠﻴﻢ ﺍﻟﺮﺷﻴﺪ.(١٧٥) (
)ﺑﻞﹺ ﺍﺗﺒﻊ ﺍﻟﱠﺬﻳﻦ ﻇﹶﻠﹶﻤﻮﺍ ﺃﹶﻫﻮﺍﺀَﻫﻢ ﺑﹺﻐﻴﺮﹺ ﻋﻠﹾﻢﹴ( )) .(١٧٦ﺇﹺﻥﱠ ﺍﻟﱠﺬﻳﻦ ﻳﺠﺎﺩﻟﹸﻮﻥﹶ ﻓﻲ ﺁﻳﺎ
ﺕ
ﺍﻟﻠﱠﻪ ﺑﹺﻐﻴﺮﹺ ﺳﻠﹾﻄﹶﺎﻥ ﺃﹶﺗﺎﻫﻢ ﺇﹺﻥﹾ ﻓﻲ ﺻﺪﻭﺭﹺﻫﻢ ﺇﹺﻟﱠﺎ ﻛﺒﺮ ﻣﺎ ﻫﻢ ﺑﹺﺒﺎﻟﻐﻴﻪ) .(١٧٧) (ﻗﹶﺎﻟﹸﻮﺍ ﺳﻮﺍﺀٌ ﻋﻠﹶﻴﻨﺎ
ﺃﹶﻭﻋﻈﹾﺖ ﺃﹶﻡ ﻟﹶﻢ ﺗﻜﹸﻦ ﻣﻦ ﺍﻟﹾﻮﺍﻋﻈﲔ ،ﺇﹺﻥﹾ ﻫﺬﹶﺍ ﺇﹺﻟﱠﺎ ﺧﻠﹸﻖ ﺍﻟﹾﺄﹶﻭﻟﲔ ،ﻭﻣﺎ ﻧﺤﻦ ﺑﹺﻤﻌﺬﱠﺑﹺﲔ.(١٧٨) (
ﻭﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ ﰲ ﺫﻟﻚ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻫﻮ ﺍﻧﻄﻤﺎﺱ ﺍﻟﺒﺼﲑﺓ ،ﻭﺍﻟﻐﻔﻠﺔ ﺍﻟﱵ ﺗﻌﻄﻞ
ﺣﻮﺍﺱ ﺍﳍﺪﺍﻳﺔ:
ﻧﻌﻢ ..ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ -ﺍﳌﻌﺠﺰ -ﻇﻞ ﻳﻌﺎﰿ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻨﻜﺮﺓ ﺍﻟﻨﺎﻓﺮﺓ ،ﺣﱴ
ﺁﻣﻨﺖ ﺑﺎﷲ ،ﻭﺁﻣﻨﺖ ﺑﺎﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ،ﻭﺗﻌﻤﻖ ﺍﻹﳝﺎﻥ ﻓﻴﻬﺎ ﺣﱴ ﺻﻨﻊ ﻣﺎ ﻳﺸﺒﻪ ﺍﳌﻌﺠﺰﺍﺕ!
ﺩﺍﺑﺔ ﻭﺗﺼﺮﹺﻳﻒ ﺍﻟﺮﻳﺎﺡﹺ ﻭﺍﻟﺴﺤﺎﺏﹺ ﺍﻟﹾﻤﺴﺨﺮﹺ ﺑﻴﻦ ﺍﻟﺴﻤﺎﺀِ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻟﹶﺂﻳﺎﺕ ﻟﻘﹶﻮﻡﹴ
ﻳﻌﻘﻠﹸﻮﻥﹶ().(١٨١
ﺇﻥ ﺍﳌﺜﺎﻝ ﺍﻟﻮﺍﺣﺪ ﻗﺪ ﺗﻜﻮﻥ ﻟﻪ ﺩﻻﻻﺕ ﳐﺘﻠﻔﺔ؛ ﻭﺇﻳﻘﺎﻋﺎﺕ ﳐﺘﻠﻔﺔ .ﻓﻘﺪ ﺃﻭﺭﺩﻧﺎ ﻫﺬﺍ
ﺍﳌﺜﺎﻝ ﻣﻦ ﻗﺒﻞ ﻟﺒﻴﺎﻥ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺇﺣﻴﺎﺀ ﻣﺸﺎﻫﺪ ﺍﻟﻜﻮﻥ ﺍﻟﱵ ﻗﺪ ﻳﺘﺒﻠﺪ ﻋﻠﻴﻬﺎ ﺍﳊﺲ ﺑﺴﺒﺐ
ﺍﻷﻟﻔﺔ ﺍﻟﻄﻮﻳﻠﺔ ،ﻓﻴﻌﻴﺪﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺟﺪﻳﺪﺓ ،ﺗﺼﺪﺭ ﺇﺷﻌﺎﻋﻬﺎ ﻭﺇﻳﻘﺎﻋﻬﺎ ،ﻓﻴﻠﺘﻘﻄﻪ ﺍﻟﻘﻠﺐ ﺍﻟﻐﺎﻓﻞ
ﻓﻴﺴﺘﻴﻘﻆ ﻣﻦ ﻏﻔﻠﺘﻪ .ﻭﺍﻵﻥ ﻧﻌﺮﺿﻪ ﰲ ﳎﺎﻝ ﺍﳊﺮﻛﺔ ﺍﳌﺆﺛﺮﺓ ﺍﻟﱵ ﲢﺮﻙ ﺍﻟﻮﺟﺪﺍﻥ ﻟﻴﺘﺘﺒﻌﻬﺎ..
ﻭﻟﻜﻦ ﺍﺎﻝ ﺍﻟﺬﻱ ﳓﻦ ﺑﺼﺪﺩﻩ ﻻ ﻳﻨﺼﺮ ﰲ ﺫﻟﻚ ﺍﳌﺜﺎﻝ ،ﻓﻤﺜﻠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ:
)ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﺃﹶﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻣﺎﺀً ﻓﹶﺄﹶﺧﺮﺝ ﺑﹺﻪ ﻣﻦ ﺍﻟﺜﱠﻤﺮﺍﺕ
ﺭﹺﺯﻗﺎﹰ ﻟﹶﻜﹸﻢ ﻭﺳﺨﺮ ﻟﹶﻜﹸﻢ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻟﺘﺠﺮﹺﻱ ﻓﻲ ﺍﻟﹾﺒﺤﺮﹺ ﺑﹺﺄﹶﻣﺮﹺﻩ ﻭﺳﺨﺮ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺄﹶﻧﻬﺎﺭ ،ﻭﺳﺨﺮ ﻟﹶﻜﹸﻢ
ﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﺩﺍﺋﺒﻴﻦﹺ ﻭﺳﺨﺮ ﻟﹶﻜﹸﻢ ﺍﻟﻠﱠﻴﻞﹶ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﺁﺗﺎﻛﹸﻢ ﻣﻦ ﻛﹸﻞﱢ ﻣﺎ ﺳﺄﹶﻟﹾﺘﻤﻮﻩ.(١٨٢) (
)ﻭﺍﻟﺸﻤﺲ ﺗﺠﺮﹺﻱ ﻟﻤﺴﺘﻘﹶﺮ ﻟﹶﻬﺎ ﺫﹶﻟﻚ ﺗﻘﹾﺪﻳﺮ ﺍﻟﹾﻌﺰﹺﻳﺰﹺ ﺍﻟﹾﻌﻠﻴﻢﹺ ،ﻭﺍﻟﹾﻘﹶﻤﺮ ﻗﹶﺪﺭﻧﺎﻩ ﻣﻨﺎﺯﹺﻝﹶ ﺣﺘﻰ
ﻋﺎﺩ ﻛﹶﺎﻟﹾﻌﺮﺟﻮﻥ ﺍﻟﹾﻘﹶﺪﱘﹺ ،ﻻ ﺍﻟﺸﻤﺲ ﻳﻨﺒﻐﻲ ﻟﹶﻬﺎ ﺃﹶﻥﹾ ﺗﺪﺭﹺﻙ ﺍﻟﹾﻘﹶﻤﺮ ﻭﻻ ﺍﻟﻠﱠﻴﻞﹸ ﺳﺎﺑﹺﻖ ﺍﻟﻨﻬﺎﺭﹺ
ﻭﻛﹸﻞﱞ ﻓﻲ ﻓﹶﻠﹶﻚ ﻳﺴﺒﺤﻮﻥﹶ( )) .(١٨٣ﻳﻜﹶﻮﺭ ﺍﻟﻠﱠﻴﻞﹶ ﻋﻠﹶﻰ ﺍﻟﻨﻬﺎﺭﹺ ﻭﻳﻜﹶﻮﺭ ﺍﻟﻨﻬﺎﺭ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻴﻞﹺ
ﻭﺳﺨﺮ ﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﻛﹸﻞﱞ ﻳﺠﺮﹺﻱ ﻟﺄﹶﺟﻞﹴ ﻣﺴﻤﻰ) .(١٨٤) (ﺃﹶﻟﹶﻢ ﺗﺮ ﺇﹺﻟﹶﻰ ﺭﺑﻚ ﻛﹶﻴﻒ ﻣﺪ
ﺍﻟﻈﱢﻞﱠ ﻭﻟﹶﻮ ﺷﺎﺀَ ﻟﹶﺠﻌﻠﹶﻪ ﺳﺎﻛﻨﺎﹰ ﺛﹸﻢ ﺟﻌﻠﹾﻨﺎ ﺍﻟﺸﻤﺲ ﻋﻠﹶﻴﻪ ﺩﻟﻴﻼﹰ ،ﺛﹸﻢ ﻗﹶﺒﻀﻨﺎﻩ ﺇﹺﻟﹶﻴﻨﺎ ﻗﹶﺒﻀﺎﹰ ﻳﺴِﲑﺍﹰ(
)) .(١٨٥ﻭﺃﹶﻭﺣﻰ ﺭﺑﻚ ﺇﹺﻟﹶﻰ ﺍﻟﻨﺤﻞﹺ ﺃﹶﻥ ﺍﺗﺨﺬﻱ ﻣﻦ ﺍﻟﹾﺠﹺﺒﺎﻝﹺ ﺑﻴﻮﺗﺎﹰ ﻭﻣﻦ ﺍﻟﺸﺠﺮﹺ ﻭﻣﻤﺎ
ﻳﻌﺮﹺﺷﻮﻥﹶ ،ﺛﹸﻢ ﻛﹸﻠﻲ ﻣﻦ ﻛﹸﻞﱢ ﺍﻟﺜﱠﻤﺮﺍﺕ ﻓﹶﺎﺳﻠﹸﻜﻲ ﺳﺒﻞﹶ ﺭﺑﻚ ﺫﹸﻟﹸﻼﹰ ﻳﺨﺮﺝ ﻣﻦ ﺑﻄﹸﻮﻧﹺﻬﺎ ﺷﺮﺍﺏ
ﻣﺨﺘﻠﻒ ﺃﹶﻟﹾﻮﺍﻧﻪ ﻓﻴﻪ ﺷﻔﹶﺎﺀٌ ﻟﻠﻨﺎﺱﹺ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻟﹶﺂﻳﺔﹰ ﻟﻘﹶﻮﻡﹴ ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ( ).(١٨٦
ﻭﺧﺬ ﳕﺎﺫﺝ ﻣﻦ ﺣﺮﻛﺔ ﺍﻷﺣﺪﺍﺙ ﰲ ﻋﺎﱂ ﺍﻟﺒﺸﺮ) :ﻗﹸﻞﹺ ﺍﻟﻠﱠﻬﻢ ﻣﺎﻟﻚ ﺍﻟﹾﻤﻠﹾﻚ ﺗﺆﺗﻲ
ﺍﻟﹾﻤﻠﹾﻚ ﻣﻦ ﺗﺸﺎﺀُ ﻭﺗﻨﺰﹺﻉ ﺍﻟﹾﻤﻠﹾﻚ ﻣﻤﻦ ﺗﺸﺎﺀُ ﻭﺗﻌﺰ ﻣﻦ ﺗﺸﺎﺀُ ﻭﺗﺬﻝﱡ ﻣﻦ ﺗﺸﺎﺀُ ﺑﹺﻴﺪﻙ ﺍﻟﹾﺨﻴﺮ
ﺇﹺﻧﻚ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ) .(١٨٧) (ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻣﻦ ﺿﻌﻒ ﺛﹸﻢ ﺟﻌﻞﹶ ﻣﻦ ﺑﻌﺪ ﺿﻌﻒ
ﺿﻌﻒ ﻗﹸﻮﺓﹰ ﺛﹸﻢ ﺟﻌﻞﹶ ﻣﻦ ﺑﻌﺪ ﻗﹸﻮﺓ ﺿﻌﻔﺎﹰ ﻭﺷﻴﺒﺔﹰ ﻳﺨﻠﹸﻖ ﻣﺎ ﻳﺸﺎﺀُ ﻭﻫﻮ ﺍﻟﹾﻌﻠﻴﻢ ﺍﻟﹾﻘﹶﺪﻳﺮ.(١٨٨) (
)ﻓﹶﻠﹶﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﹸﻛﱢﺮﻭﺍ ﺑﹺﻪ ﻓﹶﺘﺤﻨﺎ ﻋﻠﹶﻴﻬﹺﻢ ﺃﹶﺑﻮﺍﺏ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﻓﹶﺮﹺﺣﻮﺍ ﺑﹺﻤﺎ ﺃﹸﻭﺗﻮﺍ
ﺃﹶﺧﺬﹾﻧﺎﻫﻢ ﺑﻐﺘﺔﹰ ﻓﹶﺈﹺﺫﹶﺍ ﻫﻢ ﻣﺒﻠﺴﻮﻥﹶ ،ﻓﹶﻘﹸﻄﻊ ﺩﺍﺑﹺﺮ ﺍﻟﹾﻘﹶﻮﻡﹺ ﺍﻟﱠﺬﻳﻦ ﻇﹶﻠﹶﻤﻮﺍ ﻭﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﺭﺏ
ﺍﻟﹾﻌﺎﻟﹶﻤﲔ) .(١٨٩) (ﺇﹺﻥﱠ ﻗﹶﺎﺭﻭﻥﹶ ﻛﹶﺎﻥﹶ ﻣﻦ ﻗﹶﻮﻡﹺ ﻣﻮﺳﻰ ﻓﹶﺒﻐﻰ ﻋﻠﹶﻴﻬﹺﻢ ﻭﺁﺗﻴﻨﺎﻩ ﻣﻦ ﺍﻟﹾﻜﹸﻨﻮﺯﹺ ﻣﺎ ﺇﹺﻥﱠ
ﻣﻔﹶﺎﺗﺤﻪ ﻟﹶﺘﻨﻮﺀُ ﺑﹺﺎﻟﹾﻌﺼﺒﺔ ﺃﹸﻭﻟﻲ ﺍﻟﹾﻘﹸﻮﺓ ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﻟﹶﻪ ﻗﹶﻮﻣﻪ ﻟﹶﺎ ﺗﻔﹾﺮﺡ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﺤﺐ ﺍﻟﹾﻔﹶﺮﹺﺣﲔ،
ﻭﺍﺑﺘﻎﹺ ﻓﻴﻤﺎ ﺁﺗﺎﻙ ﺍﻟﻠﱠﻪ ﺍﻟﺪﺍﺭ ﺍﻟﹾﺂﺧﺮﺓﹶ ﻭﻟﹶﺎ ﺗﻨﺲ ﻧﺼﻴﺒﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺃﹶﺣﺴِﻦ ﻛﹶﻤﺎ ﺃﹶﺣﺴﻦ ﺍﻟﻠﱠﻪ
ﺇﹺﻟﹶﻴﻚ ﻭﻟﹶﺎ ﺗﺒﻎﹺ ﺍﻟﹾﻔﹶﺴﺎﺩ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ ﻳﺤﺐ ﺍﻟﹾﻤﻔﹾﺴِﺪﻳﻦ ،ﻗﹶﺎﻝﹶ ﺇﹺﻧﻤﺎ ﺃﹸﻭﺗﻴﺘﻪ ﻋﻠﹶﻰ ﻋﻠﹾﻢﹴ
ﻋﻨﺪﻱ ﺃﹶﻭﻟﹶﻢ ﻳﻌﻠﹶﻢ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺪ ﺃﹶﻫﻠﹶﻚ ﻣﻦ ﻗﹶﺒﻠﻪ ﻣﻦ ﺍﻟﻘﹸﺮﻭﻥ ﻣﻦ ﻫﻮ ﺃﹶﺷﺪ ﻣﻨﻪ ﻗﹸﻮﺓﹰ ﻭﺃﹶﻛﹾﺜﹶﺮ
ﺟﻤﻌﺎ ﻭﻟﹶﺎ ﻳﺴﺄﹶﻝﹸ ﻋﻦ ﺫﹸﻧﻮﺑﹺﻬﹺﻢ ﺍﻟﹾﻤﺠﺮﹺﻣﻮﻥﹶ ،ﻓﹶﺨﺮﺝ ﻋﻠﹶﻰ ﻗﹶﻮﻣﻪ ﻓﻲ ﺯﹺﻳﻨﺘﻪ ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﻳﺮﹺﻳﺪﻭﻥﹶ
ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﻳﺎ ﻟﹶﻴﺖ ﻟﹶﻨﺎ ﻣﺜﹾﻞﹶ ﻣﺎ ﺃﹸﻭﺗﻲ ﻗﹶﺎﺭﻭﻥﹸ ﺇﹺﻧﻪ ﻟﹶﺬﹸﻭ ﺣﻆﱟ ﻋﻈﻴﻢﹴ ،ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﺃﹸﻭﺗﻮﺍ ﺍﻟﹾﻌﻠﹾﻢ
ﻭﻳﻠﹶﻜﹸﻢ ﺛﹶﻮﺍﺏ ﺍﻟﻠﱠﻪ ﺧﻴﺮ ﻟﱢﻤﻦ ﺁﻣﻦ ﻭﻋﻤﻞﹶ ﺻﺎﻟﺤﺎ ﻭﻟﹶﺎ ﻳﻠﹶﻘﱠﺎﻫﺎ ﺇﹺﻟﱠﺎ ﺍﻟﺼﺎﺑﹺﺮﻭﻥﹶ ،ﻓﹶﺨﺴﻔﹾﻨﺎ ﺑﹺﻪ
ﻭﺑﹺﺪﺍﺭﹺﻩ ﺍﻟﹾﺄﹶﺭﺽ ﻓﹶﻤﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻣﻦ ﻓﺌﹶﺔ ﻳﻨﺼﺮﻭﻧﻪ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻣﻦ ﺍﳌﹸﻨﺘﺼﺮﹺﻳﻦ،
ﻭﺃﹶﺻﺒﺢ ﺍﻟﱠﺬﻳﻦ ﺗﻤﻨﻮﺍ ﻣﻜﹶﺎﻧﻪ ﺑﹺﺎﻟﹾﺄﹶﻣﺲﹺ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻭﻳﻜﹶﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺒﺴﻂﹸ ﺍﻟﺮﺯﻕ ﻟﻤﻦ ﻳﺸﺎﺀ ﻣﻦ
ﻋﺒﺎﺩﻩ ﻭﻳﻘﹾﺪﺭ ﻟﹶﻮﻟﹶﺎ ﺃﹶﻥ ﻣﻦ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻨﺎ ﻟﹶﺨﺴﻒ ﺑﹺﻨﺎ ﻭﻳﻜﹶﺄﹶﻧﻪ ﻟﹶﺎ ﻳﻔﹾﻠﺢ ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ،ﺗﻠﹾﻚ ﺍﻟﺪﺍﺭ
ﺍﻟﹾﺂﺧﺮﺓﹸ ﻧﺠﻌﻠﹸﻬﺎ ﻟﻠﱠﺬﻳﻦ ﻟﹶﺎ ﻳﺮﹺﻳﺪﻭﻥﹶ ﻋﻠﹸﻮﺍ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﻟﹶﺎ ﻓﹶﺴﺎﺩﺍ ﻭﺍﻟﹾﻌﺎﻗﺒﺔﹸ ﻟﻠﹾﻤﺘﻘﲔ.(١٩٠) (
) ..ﻓﹶﻜﹸﻠﹼﺎﹰ ﺃﹶﺧﺬﹾﻧﺎ ﺑﹺﺬﹶﻧﺒﹺﻪ ﻓﹶﻤﻨﻬﻢ ﻣﻦ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻋﻠﹶﻴﻪ ﺣﺎﺻﺒﺎﹰ ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﹶﺧﺬﹶﺗﻪ ﺍﻟﺼﻴﺤﺔﹸ ﻭﻣﻨﻬﻢ
ﻣﻦ ﺧﺴﻔﹾﻨﺎ ﺑﹺﻪ ﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﹶ ﹾﻏﺮﻗﹾﻨﺎ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻟﻴﻈﹾﻠﻤﻬﻢ ﻭﻟﹶﻜﻦ ﻛﹶﺎﻧﻮﺍ ﺃﹶﻧﻔﹸﺴﻬﻢ
ﻳﻈﹾﻠﻤﻮﻥﹶ( ).(١٩١
ﺃﻣﺎ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﺑﺸﺄﻥ ﻣﺎ ﳛﺪﺙ ﻣﻦ ﺃﺣﺪﺍﺙ ﰲ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ
ﻭﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ،ﻓﻴﺠﻴﺐ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻪ ﺇﺟﺎﺑﺔ ﻣﻔﺼﻠﺔ .ﻭﺳﻨﻌﻮﺩ ﺇﱃ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺔ ﺑﺘﻔﺼﻴﻞ
ﺃﻛﱪ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ .ﻭﻟﻜﻨﺎ ﻫﻨﺎ ﻧﻮﺭﺩﻫﺎ ﻟﺒﻴﺎﻥ ﺃﺑﻌﺎﺩ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﳎﺎﻝ
ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ:
ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻘﻮﻝ ﻟﻠﻨﺎﺱ ﺍﺑﺘﺪﺍﺀ ﺇﻥ ﻛﻞ ﺷﻲﺀ ﻳﺘﻢ ﺑﻘﺪﺭ ﻳﻘﺪﺭﻩ ﺍﷲ) :ﺇﹺﻧﺎ ﻛﹸﻞﱠ ﺷﻲﺀٍ
ﺧﻠﹶﻘﹾﻨﺎﻩ ﺑﹺﻘﹶﺪﺭﹴ( ).(١٩٢
ﻭﺇﻥ ﺍﷲ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎ ﻓﺈﳕﺎ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ) :ﺇﹺﻧﻤﺎ ﻗﹶﻮﻟﹸﻨﺎ ﻟﺸﻲﺀٍ ﺇﹺﺫﹶﺍ ﺃﹶﺭﺩﻧﺎﻩ ﺃﹶﻥﹾ
ﻧﻘﹸﻮﻝﹶ ﻟﹶﻪ ﻛﹸﻦ ﻓﹶﻴﻜﹸﻮﻥﹸ( ).(١٩٣
ﰒ ﺇﻧﻪ ﻻ ﻣﺸﻴﺌﺔ ﻷﺣﺪ ﻣﻊ ﻣﺸﻴﺌﺔ ﺍﷲ) :ﻭﻣﺎ ﺗﺸﺎﺀُﻭﻥﹶ ﺇﹺﻟﱠﺎ ﺃﹶﻥﹾ ﻳﺸﺎﺀَ ﺍﻟﻠﱠﻪ ﺇﹺﻥﱠ
ﺍﻟﻠﱠﻪ.(١٩٤)(
ﻭﺇﻧﻪ ﻻ ﺷﻲﺀ ﻳﻘﻒ ﰲ ﻭﺟﻪ ﺍﳌﺸﻴﺌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓﻴﻤﻨﻊ ﻭﻗﻮﻋﻬﺎ) :ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﺑﺎﻟﻎﹸ ﺃﹶﻣﺮﹺﻩ ﻗﹶ ﺪ
ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻟﻜﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﺭﺍﹰ( )) .(١٩٥ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻟﻴﻌﺠﹺﺰﻩ ﻣﻦ ﺷﻲﺀٍ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻻ
ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺇﹺﻧﻪ ﻛﹶﺎﻥﹶ ﻋﻠﻴﻤﺎﹰ ﻗﹶﺪﻳﺮﺍﹰ( ).(١٩٦
ﻭﺇﻥ ﷲ -ﻣﻊ ﻃﻼﻗﺔ ﻣﺸﻴﺌﺘﻪ -ﺳﻨﻨﺎ ﻳﺠﺮﻯ ﺎ ﺍﻷﺣﺪﺍﺙ ﰲ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ﻭﰲ
ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ،ﺛﺒﺘﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻌﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ ،ﻭﺟﻌﻠﻬﺎ ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻠﺘﺒﺪﻳﻞ ﻭﻻ ﺍﻟﺘﺤﻮﻳﻞ.
)ﻓﹶﻠﹶﻦ ﺗﺠﹺﺪ ﻟﺴﻨﺖ ﺍﻟﻠﱠﻪ ﺗﺒﺪﻳﻼﹰ ﻭﻟﹶﻦ ﺗﺠﹺﺪ ﻟﺴﻨﺖ ﺍﻟﻠﱠﻪ ﺗﺤﻮﹺﻳﻼﹰ( )) .(١٩٧ﺳﻨﺔﹶ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺘﻲ ﻗﹶﺪ
ﺧﻠﹶﺖ ﻣﻦ ﻗﹶﺒﻞﹸ ﻭﻟﹶﻦ ﺗﺠﹺﺪ ﻟﺴﻨﺔ ﺍﻟﻠﱠﻪ ﺗﺒﺪﻳﻼﹰ( )) .(١٩٨ﻗﹶﺪ ﺧﻠﹶﺖ ﻣﻦ ﻗﹶﺒﻠﻜﹸﻢ ﺳﻨﻦ ﻓﹶﺴِﲑﻭﺍ ﻓﻲ
ﺍﻟﹾﺄﹶﺭﺽﹺ ﻓﹶﺎﻧﻈﹸﺮﻭﺍ ﻛﹶﻴﻒ ﻛﹶﺎﻥﹶ ﻋﺎﻗﺒﺔﹸ ﺍﻟﹾﻤﻜﹶﺬﱢﺑﹺﲔ.(١٩٩) (
ﻭﺇﻥ ﻣﻦ ﺑﲔ ﺳﻨﻨﻪ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﺃﻧﻪ ﻳﻌﻄﻲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﺇﺫﺍ
ﺍﺟﺘﻬﺪﺍ ﰲ ﲢﺼﻴﻠﻬﺎ) :ﻛﹸﻠﹼﺎﹰ ﻧﻤﺪ ﻫﺆﻻﺀِ ﻭﻫﺆﻻﺀِ ﻣﻦ ﻋﻄﹶﺎﺀِ ﺭﺑﻚ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻄﹶﺎﺀُ ﺭﺑﻚ
ﻣﺤﻈﹸﻮﺭﺍﹰ( )) .(٢٠٠ﻣﻦ ﻛﹶﺎﻥﹶ ﻳﺮﹺﻳﺪ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﻭﺯﹺﻳﻨﺘﻬﺎ ﻧﻮﻑ ﺇﹺﻟﹶﻴﻬﹺﻢ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ ﻓﻴﻬﺎ ﻭﻫﻢ
ﻓﻴﻬﺎ ﻻ ﻳﺒﺨﺴﻮﻥﹶ( ).(٢٠١
ﻭﻟﻜﻦ ﺗﻔﺘﺮﻕ ﺳﻨﺘﻪ -ﺑﻌﺪ ﺫﻟﻚ -ﻣﺎ ﺑﲔ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ .ﻓﻘﺪ ﻳﻌﻄﻲ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ
ﻛﻔﺮﻩ ،ﺑﻞ ﳝﺪ ﻟﻪ ﰲ ﺍﻟﻌﻄﺎﺀ ﺇﱃ ﺣﲔ) :ﻓﹶﻠﹶﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﹸﻛﱢﺮﻭﺍ ﺑﹺﻪ ﻓﹶﺘﺤﻨﺎ ﻋﻠﹶﻴﻬﹺﻢ ﺃﹶﺑﻮﺍﺏ ﻛﹸﻞﱢ
ﺷﻲﺀٍ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﻓﹶﺮﹺﺣﻮﺍ ﺑﹺﻤﺎ ﺃﹸﻭﺗﻮﺍ ﺃﹶﺧﺬﹾﻧﺎﻫﻢ ﺑﻐﺘﺔﹰ ﻓﹶﺈﹺﺫﹶﺍ ﻫﻢ ﻣﺒﻠﺴﻮﻥﹶ ،ﻓﹶﻘﹸﻄﻊ ﺩﺍﺑﹺﺮ ﺍﻟﹾﻘﹶﻮﻡﹺ ﺍﻟﱠﺬﻳﻦ
ﻇﹶﻠﹶﻤﻮﺍ ﻭﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ.(٢٠٢) (
ﺃﻣﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻼ ﻳﻌﻄﻴﻬﻢ ﺇﻻ ﺇﺫﺍ ﻭﻓﻮﺍ ﺑﺎﻟﺸﺮﻁ) :ﻭﻋﺪ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﹸ ﻢ
ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻟﹶﻴﺴﺘﺨﻠﻔﹶﻨﻬﻢ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻛﹶﻤﺎ ﺍﺳﺘﺨﻠﹶﻒ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﻭﻟﹶﻴﻤﻜﱢﻨﻦ
ﺸﺮﹺﻛﹸﻮﻥﹶ ﺑﹺﻲ ﻟﹶﻬﻢ ﺩﻳﻨﻬﻢ ﺍﻟﱠﺬﻱ ﺍﺭﺗﻀﻰ ﻟﹶﻬﻢ ﻭﻟﹶﻴﺒﺪﻟﹶﻨﻬﻢ ﻣﻦ ﺑﻌﺪ ﺧﻮﻓﻬﹺﻢ ﺃﹶﻣﻨﺎﹰ ﻳﻌﺒﺪﻭﻧﻨﹺﻲ ﻻ ﻳ
ﺷﻴﺌﺎﹰ( ).(٢٠٣
ﻭﺃﻥ ﻣﻦ ﺳﻨﺘﻪ ﻣﺪﺍﻭﻟﺔ ﺍﻷﻳﺎﻡ ﺑﲔ ﺍﻟﻨﺎﺱ) :ﻭﺗﻠﹾﻚ ﺍﻟﹾﺄﹶﻳﺎﻡ ﻧﺪﺍﻭﹺﻟﹸﻬﺎ ﺑﻴﻦ ﺍﻟﻨﺎﺱﹺ( ).(٢٠٤
ﻭﻣﻦ ﺳﻨﺘﻪ ﺍﻟﺘﺪﺍﻓﻊ ﺑﲔ ﺃﻫﻞ ﺍﳊﻖ ﻭﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﳊﻔﻆ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻔﺴﺎﺩ) :ﻭﻟﹶﻮﻻ
ﺩﻓﹾﻊ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﹺﺒﻌﺾﹴ ﻟﹶ ﹶﻔﺴﺪﺕ ﺍﻟﹾﺄﹶﺭﺽ ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﺫﹸﻭ ﻓﹶﻀﻞﹴ ﻋﻠﹶﻰ
ﺍﻟﹾﻌﺎﻟﹶﻤﲔ.(٢٠٥)(
ﰒ ﺇﻥ ﺍﻷﺣﺪﺍﺙ ﲡﺮﻱ ﰲ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ﻭﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﳍﺪﻑ ﻭﺣﻜﻤﺔ ،ﻓﻼ ﻫﻲ
ﲡﺮﻱ ﺍﻋﺘﺒﺎﻃﺎ ،ﻭﻻ ﻫﻲ ﻋﺒﺚ ﻻ ﻏﺎﻳﺔ ﻟﻪ) :ﺇﹺﻧﺎ ﺟﻌﻠﹾﻨﺎ ﻣﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺯﹺﻳﻨﺔﹰ ﻟﹶﻬﺎ ﻟﻨﺒﻠﹸﻮﻫﻢ ﺃﹶﻳﻬﻢ
ﺃﹶﺣﺴﻦ ﻋﻤﻼﹰ( )) .(٢٠٦ﻭﻧﺒﻠﹸﻮﻛﹸﻢ ﺑﹺﺎﻟﺸﺮ ﻭﺍﻟﹾﺨﻴﺮﹺ ﻓﺘﻨﺔﹰ ﻭﺇﹺﻟﹶﻴﻨﺎ ﺗﺮﺟﻌﻮﻥﹶ( )) .(٢٠٧ﻭﺟﻌﻠﹾﻨﺎ ﺍﻟﻠﱠﻴﻞﹶ
ﻭﺍﻟﻨﻬﺎﺭ ﺁﻳﺘﻴﻦﹺ ﻓﹶﻤﺤﻮﻧﺎ ﺁﻳﺔﹶ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺟﻌﻠﹾﻨﺎ ﺁﻳﺔﹶ ﺍﻟﻨﻬﺎﺭﹺ ﻣﺒﺼﺮﺓﹰ ﻟﺘﺒﺘﻐﻮﺍ ﻓﹶﻀﻼﹰ ﻣﻦ ﺭﺑﻜﹸﻢ
ﻭﻟﺘﻌﻠﹶﻤﻮﺍ ﻋﺪﺩ ﺍﻟﺴﻨﹺﲔ ﻭﺍﻟﹾﺤﺴﺎﺏ ﻭﻛﹸﻞﱠ ﺷﻲﺀٍ ﻓﹶﺼﻠﹾﻨﺎﻩ ﺗﻔﹾﺼﻴﻼﹰ( )) .(٢٠٨ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﺳﺨﺮ
ﺍﻟﹾﺒﺤﺮ ﻟﺘﺄﹾﻛﹸﻠﹸﻮﺍ ﻣﻨﻪ ﻟﹶﺤﻤﺎﹰ ﻃﹶﺮﹺﻳﺎﹰ ﻭﺗﺴﺘﺨﺮﹺﺟﻮﺍ ﻣﻨﻪ ﺣﻠﹾﻴﺔﹰ ﺗﻠﹾﺒﺴﻮﻧﻬﺎ ﻭﺗﺮﻯ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻣﻮﺍﺧﺮ ﻓﻴﻪ
ﺸﻜﹸﺮﻭﻥﹶ( )) .(٢٠٩ﺃﹶﻓﹶﺤﺴِﺒﺘﻢ ﺃﹶﻧﻤﺎ ﺧﻠﹶﻘﹾﻨﺎﻛﹸﻢ ﻋﺒﺜﺎﹰ ﻭﺃﹶﻧﻜﹸﻢ ﺇﹺﻟﹶﻴﻨﺎﻭﻟﺘﺒﺘﻐﻮﺍ ﻣﻦ ﻓﹶﻀﻠﻪ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗ
ﻻ ﺗﺮﺟﻌﻮﻥﹶ( )) .(٢١٠ﻭﻣﺎ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﺴﻤﺎﺀَ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻃﻼﹰ ﺫﹶﻟﻚ ﻇﹶﻦ ﺍﻟﱠﺬﻳﻦ
ﻛﹶﻔﹶﺮﻭﺍ ﻓﹶﻮﻳﻞﹲ ﻟﻠﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻣﻦ ﺍﻟﻨﺎﺭﹺ( )) .(٢١١ﻭﺃﹶﻟﹾﻘﹶﻰ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺭﻭﺍﺳﻲ ﺃﹶﻥﹾ ﺗﻤﻴﺪ ﺑﹺﻜﹸﻢ
ﻭﺃﹶﻧﻬﺎﺭﺍﹰ ﻭﺳﺒﻼﹰ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻬﺘﺪﻭﻥﹶ( )) .(٢١٢ﻭﻣﻦ ﺭﺣﻤﺘﻪ ﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﺍﻟﻠﱠﻴﻞﹶ ﻭﺍﻟﻨﻬﺎﺭ ﻟﺘﺴﻜﹸﻨﻮﺍ
ﺸﻜﹸﺮﻭﻥﹶ( )) .(٢١٣ﻋﺴﻰ ﺭﺑﻜﹸﻢ ﺃﹶﻥﹾ ﻳﻬﻠﻚ ﻋﺪﻭﻛﹸﻢ ﻓﻴﻪ ﻭﻟﺘﺒﺘﻐﻮﺍ ﻣﻦ ﻓﹶﻀﻠﻪ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗ
)(٢١٤
) .ﻗﹶﺎﻝﹶ ﻫﺬﹶﺍ ﻣﻦ ﻓﹶﻀﻞﹺ ﺭﺑﻲ ﻟﻴﺒﻠﹸﻮﻧﹺﻲ ﻭﻳﺴﺘﺨﻠﻔﹶﻜﹸﻢ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻓﹶﻴﻨﻈﹸﺮ ﻛﹶﻴﻒ ﺗﻌﻤﻠﹸﻮﻥﹶ(
ﺃﹶﺃﹶﺷﻜﹸﺮ ﺃﹶﻡ ﺃﹶﻛﹾﻔﹸﺮ) .(٢١٥) (ﺫﹶﻟﻚ ﻭﻟﹶﻮ ﻳﺸﺎﺀُ ﺍﻟﻠﱠﻪ ﻻﻧﺘﺼﺮ ﻣﻨﻬﻢ ﻭﻟﹶﻜﻦ ﻟﻴﺒﻠﹸﻮ ﺑﻌﻀﻜﹸﻢ ﺑﹺﺒﻌﺾﹴ(
)) .(٢١٦ﻭﺟﻌﻠﹾﻨﺎ ﺑﻌﻀﻜﹸﻢ ﻟﺒﻌﺾﹴ ﻓﺘﻨﺔﹰ ﺃﹶﺗﺼﺒﹺﺮﻭﻥﹶ( )) .(٢١٧ﺃﹶﺣﺴِﺐ ﺍﻟﻨﺎﺱ ﺃﹶﻥﹾ ﻳﺘﺮﻛﹸﻮﺍ ﺃﹶﻥﹾ
ﺻﺪﻗﹸﻮﺍ
ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ ﻳﻔﹾﺘﻨﻮﻥﹶ ،ﻭﻟﹶﻘﹶﺪ ﻓﹶﺘﻨﺎ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﻓﹶﻠﹶﻴﻌﻠﹶﻤﻦ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ
ﻭﻟﹶﻴﻌﻠﹶﻤﻦ ﺍﻟﹾﻜﹶﺎﺫﺑﹺﲔ) .(٢١٨) (ﻭﻟﻴﻌﻠﹶﻢ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻳﺘﺨﺬﹶ ﻣﻨﻜﹸﻢ ﺷﻬﺪﺍﺀَ ﻭﺍﻟﻠﱠﻪ ﻻ ﻳﺤﺐ
ﺍﻟﻈﱠﺎﻟﻤﲔ ،ﻭﻟﻴﻤﺤﺺ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻳﻤﺤﻖ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ) .(٢١٩) (ﻭﺁﺗﻴﻨﺎﻫﻢ ﻣﻦ ﺍﻟﹾﺂﻳﺎﺕ ﻣﺎ
ﻓﻴﻪ ﺑﻼﺀٌ ﻣﺒﹺﲔ.(٢٢٠) (
ﻭﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺧﻮﻃﺒﺖ ﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺃﻭﻝ ﻣﺮﺓ ﱂ ﺗﻜﻦ ﲤﺎﺭﻱ ﰲ ﻗﻀﻴﺔ ﺍﻟﻌﺠﺰ
ﺍﻟﺒﺸﺮﻱ ،ﻭﻗﺪﺭﺓ ﺍﷲ ﺍﻟﱵ ﻻ ﻳﻌﺠﺰﻫﺎ ﺷﻲﺀ .ﻭﻗﺪ ﺳﺠﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻬﻢ ﺇﻗﺮﺍﺭﻫﻢ ﷲ ﺑﺎﳋﻠﻖ
ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﺘﺪﺑﲑ) :ﻗﹸﻞ ﻟﱢﻤﻦﹺ ﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﻦ ﻓﻴﻬﺎ ﺇﹺﻥ ﻛﹸﻨﺘﻢ ﺗﻌﻠﹶﻤﻮﻥﹶ ،ﺳﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﻠﱠﻪ ﻗﹸﻞﹾ ﺃﹶﻓﹶﻠﹶﺎ
ﺗﺬﹶﻛﱠﺮﻭﻥﹶ ،ﻗﹸﻞﹾ ﻣﻦ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊﹺ ﻭﺭﺏ ﺍﻟﹾﻌﺮﺵﹺ ﺍﻟﹾﻌﻈﻴﻢﹺ ،ﺳﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﻠﱠﻪ ﻗﹸﻞﹾ ﺃﹶﻓﹶﻠﹶﺎ
ﺗﺘﻘﹸﻮﻥﹶ ،ﻗﹸﻞﹾ ﻣﻦ ﺑﹺﻴﺪﻩ ﻣﻠﹶﻜﹸﻮﺕ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻭﻫﻮ ﻳﺠﹺﲑ ﻭﻟﹶﺎ ﻳﺠﺎﺭ ﻋﻠﹶﻴﻪ ﺇﹺﻥ ﻛﹸﻨﺘﻢ ﺗﻌﻠﹶﻤﻮﻥﹶ،
ﺳﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﻠﱠﻪ ﻗﹸﻞﹾ ﻓﹶﺄﹶﻧﻰ ﺗﺴﺤﺮﻭﻥﹶ( ).(٢٢٢
ﺇﳕﺎ ﻛﺎﻧﺖ ﻣﺸﻜﻠﺘﻬﻢ ﺍﻟﻜﱪﻯ ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﻣﻦ ﻗﺒﻞ ﻫﻲ ﺗﻮﻫﻢ ﻭﺟﻮﺩ ﺁﳍﺔ ﺃﺧﺮﻯ ﻣﻊ
ﺍﷲ ،ﻭﺍﻋﺘﻘﺎﺩ ﺃﻥ ﳍﺎ ﺷﻔﺎﻋﺔ ﻣﺴﺘﺠﺎﺑﺔ ﻋﻨﺪ ﺍﷲ ،ﻭﺗﻮﺟﻴﻪ ﺃﻟﻮﺍﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﳍﺎ ﻣﻊ ﺍﷲ ﺃﻭ ﻣﻦ
ﺩﻭﻧﻪ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻋﺘﻘﺎﺩﺍ ﺑﺄﻟﻮﻫﻴﺘﻬﺎ ،ﺃﻭ ﺗﻮﺟﻬﺎ ﳍﺎ ﺑﺎﻟﺪﻋﺎﺀ ﺃﻭ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺬﺑﺢ ﺃﻭ
ﺍﻟﻨﺬﺭ ﺃﻭ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺃﻭ ﺍﻻﺳﺘﻌﺎﻧﺔ..
ﻭﻟﻘﺪ ﺭﻛﺰ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺩﺣﺾ ﻫﺬﻩ ﺍﻷﻭﻫﺎﻡ ﺗﺮﻛﻴﺰﺍﹰ ﺷﺪﻳﺪﺍﹰ ﺣﱴ ﺗﺘﻤﺤﺾ ﺍﻟﻌﺒﺎﺩﺓ
ﷲ ﻭﺣﺪﻩ ﺩﻭﻥ ﺷﺮﻳﻚ) :ﻗﹸﻞﹺ ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﻭﺳﻠﹶﺎﻡ ﻋﻠﹶﻰ ﻋﺒﺎﺩﻩ ﺍﻟﱠﺬﻳﻦ ﺍﺻﻄﹶﻔﹶﻰ ﺁﻟﻠﱠﻪ ﺧﻴﺮ ﺃﹶﻣﺎ
ﻳﺸﺮﹺﻛﹸﻮﻥﹶ ،ﺃﹶﻣﻦ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﺃﹶﻧﺰﻝﹶ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻓﹶﺄﹶﻧﺒﺘﻨﺎ ﺑﹺﻪ ﺣﺪﺍﺋﻖ
ﺫﹶﺍﺕ ﺑﻬﺠﺔ ﻣﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﺃﹶﻥ ﺗﻨﺒﹺﺘﻮﺍ ﺷﺠﺮﻫﺎ ﺃﹶﺇﹺﻟﹶﻪ ﻣﻊ ﺍﻟﻠﱠﻪ ﺑﻞﹾ ﻫﻢ ﻗﹶﻮﻡ ﻳﻌﺪﻟﹸﻮﻥﹶ ،ﺃﹶﻣﻦ ﺟﻌﻞﹶ
ﺍﻟﹾﺄﹶﺭﺽ ﻗﹶﺮﺍﺭﺍ ﻭﺟﻌﻞﹶ ﺧﻠﹶﺎﻟﹶﻬﺎ ﺃﹶﻧﻬﺎﺭﺍ ﻭﺟﻌﻞﹶ ﻟﹶﻬﺎ ﺭﻭﺍﺳﻲ ﻭﺟﻌﻞﹶ ﺑﻴﻦ ﺍﻟﹾﺒﺤﺮﻳﻦﹺ ﺣﺎﺟﹺﺰﺍ ﺃﹶﺇﹺﻟﹶﻪ ﻣﻊ
ﺍﻟﻠﱠﻪ ﺑﻞﹾ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻟﹶﺎ ﻳﻌﻠﹶﻤﻮﻥﹶ ،ﺃﹶﻣﻦ ﻳﺠﹺﻴﺐ ﺍﻟﹾﻤﻀﻄﹶﺮ ﺇﹺﺫﹶﺍ ﺩﻋﺎﻩ ﻭﻳﻜﹾﺸﻒ ﺍﻟﺴﻮﺀَ ﻭﻳﺠﻌﻠﹸﻜﹸﻢ
ﺧﻠﹶﻔﹶﺎﺀ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺃﹶﺇﹺﻟﹶﻪ ﻣﻊ ﺍﻟﻠﱠﻪ ﻗﹶﻠﻴﻠﹰﺎ ﻣﺎ ﺗﺬﹶﻛﱠﺮﻭﻥﹶ ،ﺃﹶﻣﻦ ﻳﻬﺪﻳﻜﹸﻢ ﻓﻲ ﻇﹸﻠﹸﻤﺎﺕ ﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﺒﺤﺮﹺ ﻭﻣﻦ
ﻳﺮﺳﻞﹸ ﺍﻟﺮﻳﺎﺡ ﺑﺸﺮﺍ ﺑﻴﻦ ﻳﺪﻱ ﺭﺣﻤﺘﻪ ﺃﹶﺇﹺﻟﹶﻪ ﻣﻊ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻤﺎ ﻳﺸﺮﹺﻛﹸﻮﻥﹶ ،ﺃﹶﻣﻦ ﻳﺒﺪﺃﹸ
ﺍﻟﹾﺨﻠﹾﻖ ﺛﹸﻢ ﻳﻌﻴﺪﻩ ﻭﻣﻦ ﻳﺮ ﺯﻗﹸﻜﹸﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﺃﹶﺇﹺﻟﹶﻪ ﻣﻊ ﺍﻟﻠﱠﻪ ﻗﹸﻞﹾ ﻫﺎﺗﻮﺍ ﺑﺮﻫﺎﻧﻜﹸﻢ ﺇﹺﻥ
ﻛﹸﻨﺘﻢ ﺻﺎﺩﻗﲔ) .(٢٢٣) (ﻗﹸﻞﹾ ﻣﻦ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻗﹸﻞﹺ ﺍﻟﻠﱠﻪ ﻗﹸﻞﹾ ﺃﹶﻓﹶﺎﺗﺨﺬﹾﺗﻢ ﻣﻦ ﺩﻭﻧﹺﻪ
ﺃﹶﻭﻟﻴﺎﺀَ ﻻ ﻳﻤﻠﻜﹸﻮﻥﹶ ﻟﺄﹶﻧﻔﹸﺴِﻬﹺﻢ ﻧﻔﹾﻌﺎﹰ ﻭﻻ ﺿﺮﺍﹰ ﻗﹸﻞﹾ ﻫﻞﹾ ﻳﺴﺘﻮﹺﻱ ﺍﻟﹾﺄﹶﻋﻤﻰ ﻭﺍﻟﹾﺒﺼﲑ ﺃﹶﻡ ﻫﻞﹾ
ﺨﻠﹾﻘﻪ ﻓﹶﺘﺸﺎﺑﻪ ﺍﻟﹾﺨﻠﹾﻖ ﻋﻠﹶﻴﻬﹺﻢ ﻗﹸﻞﹺ ﺗﺴﺘﻮﹺﻱ ﺍﻟﻈﱡﻠﹸﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ ﺃﹶﻡ ﺟﻌﻠﹸﻮﺍ ﻟﻠﱠﻪ ﺷﺮﻛﹶﺎﺀَ ﺧﻠﹶﻘﹸﻮﺍ ﻛﹶ
ﺨﻠﹸﻘﹸﻮﻥﹶ ﺍﻟﻠﱠﻪ ﺧﺎﻟﻖ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻭﻫﻮ ﺍﻟﹾﻮﺍﺣﺪ ﺍﻟﹾﻘﹶﻬﺎﺭ) .(٢٢٤) (ﻭﺍﺗﺨﺬﹸﻭﺍ ﻣﻦ ﺩﻭﻧﹺﻪ ﺁﻟﻬﺔﹰ ﻻ ﻳ
ﺨﻠﹶﻘﹸﻮﻥﹶ ﻭﻻ ﻳﻤﻠﻜﹸﻮﻥﹶ ﻟﺄﹶﻧﻔﹸﺴِﻬﹺﻢ ﺿﺮﺍﹰ ﻭﻻ ﻧﻔﹾﻌﺎﹰ ﻭﻻ ﻳﻤﻠﻜﹸﻮﻥﹶ ﻣﻮﺗﺎﹰ ﻭﻻ ﺣﻴﺎﺓﹰ ﻭﻻ ﺷﻴﺌﺎﹰ ﻭﻫﻢ ﻳ
ﻧﺸﻮﺭﺍﹰ( )) .(٢٢٥ﻗﹸﻞﹾ ﻣﻦ ﻳﺮ ﺯﻗﹸﻜﹸﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷَﺭﺽﹺ ﺃﹶﻣﻦ ﻳﻤﻠﻚ ﺍﻟﺴﻤﻊ ﻭﺍﻷَﺑﺼﺎﺭ ﻭﻣﻦ
ﻳﺨﺮﹺﺝ ﺍﻟﹾﺤﻲ ﻣﻦ ﺍﻟﹾﻤﻴﺖ ﻭﻳﺨﺮﹺﺝ ﺍﻟﹾﻤﻴﺖ ﻣﻦ ﺍﻟﹾﺤﻲ ﻭﻣﻦ ﻳﺪﺑﺮ ﺍﻷَﻣﺮ ﻓﹶﺴﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﺍﻟﻠﹼﻪ ﻓﹶﻘﹸ ﹾﻞ
ﺼﺮﻓﹸﻮﻥﹶ ،ﻛﹶﺬﹶﻟﻚ ﺃﹶﻓﹶﻼﹶ ﺗﺘﻘﹸﻮﻥﹶ ،ﻓﹶﺬﹶﻟﻜﹸﻢ ﺍﻟﻠﹼﻪ ﺭﺑﻜﹸﻢ ﺍﻟﹾﺤﻖ ﻓﹶﻤﺎﺫﹶﺍ ﺑﻌﺪ ﺍﻟﹾﺤﻖ ﺇﹺﻻﱠ ﺍﻟﻀﻼﹶﻝﹸ ﻓﹶﺄﹶﻧﻰ ﺗ
ﺣﻘﱠﺖ ﻛﹶﻠﻤﺖ ﺭﺑﻚ ﻋﻠﹶﻰ ﺍﻟﱠﺬﻳﻦ ﻓﹶﺴﻘﹸﻮﺍﹾ ﺃﹶﻧﻬﻢ ﻻﹶ ﻳﺆﻣﻨﻮﻥﹶ ،ﻗﹸﻞﹾ ﻫﻞﹾ ﻣﻦ ﺷﺮﻛﹶﺂﺋﻜﹸﻢ ﻣﻦ ﻳﺒﺪﺃﹸ
ﺍﻟﹾﺨﻠﹾﻖ ﺛﹸﻢ ﻳﻌﻴﺪﻩ ﻗﹸﻞﹺ ﺍﻟﻠﹼﻪ ﻳﺒﺪﺃﹸ ﺍﻟﹾﺨﻠﹾﻖ ﺛﹸﻢ ﻳﻌﻴﺪﻩ ﻓﹶﺄﹶﻧﻰ ﺗﺆﻓﹶﻜﹸﻮﻥﹶ ،ﻗﹸﻞﹾ ﻫﻞﹾ ﻣﻦ ﺷﺮﻛﹶﺂﺋﻜﹸﻢ ﻣﻦ
ﻳﻬﺪﻱ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺤﻖ ﻗﹸﻞﹺ ﺍﻟﻠﹼﻪ ﻳﻬﺪﻱ ﻟﻠﹾﺤﻖ ﺃﹶﻓﹶﻤﻦ ﻳﻬﺪﻱ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺤﻖ ﺃﹶﺣﻖ ﺃﹶﻥ ﻳﺘﺒﻊ ﺃﹶﻣﻦ ﻻﱠ ﻳﻬﹺﺪﻱ
ﺇﹺﻻﱠ ﺃﹶﻥ ﻳﻬﺪﻯ ﻓﹶﻤﺎ ﻟﹶﻜﹸﻢ ﻛﹶﻴﻒ ﺗﺤﻜﹸﻤﻮﻥﹶ( )) .(٢٢٦ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺿﺮﹺﺏ ﻣﺜﹶﻞﹲ ﻓﹶﺎﺳﺘﻤﻌﻮﺍ ﻟﹶﻪ
ﺇﹺﻥﱠ ﺍﻟﱠﺬﻳﻦ ﺗﺪﻋﻮﻥﹶ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ﻟﹶﻦ ﻳﺨﻠﹸﻘﹸﻮﺍ ﺫﹸﺑﺎﺑﺎﹰ ﻭﻟﹶﻮﹺ ﺍﺟﺘﻤﻌﻮﺍ ﻟﹶﻪ ﻭﺇﹺﻥﹾ ﻳﺴﻠﹸﺒﻬﻢ ﺍﻟﺬﱡﺑﺎﺏ
ﺷﻴﺌﺎﹰ ﻻ ﻳﺴﺘﻨﻘﺬﹸﻭﻩ ﻣﻨﻪ ﺿﻌﻒ ﺍﻟﻄﱠﺎﻟﺐ ﻭﺍﻟﹾﻤﻄﹾﻠﹸﻮﺏ.(٢٢٧) (
ﻭﻟﻘﺪ ﻳﺒﺪﻭ ﻟﻠﻮﻫﻠﺔ ﺍﻷﻭﱃ ﺃﻥ ﻫﺬﻩ ﺍﻵﳍﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻌﺮﺏ ﰲ ﺟﺎﻫﻴﻠﺘﻬﻢ ﻳﻌﺒﺪﻭﺎ ﻣﻊ
ﺍﷲ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ ﻗﺪ ﺍﻧﺘﻬﻰ ﺃﻣﺮﻫﺎ ،ﻓﻠﻢ ﻳﻌﺪ ﻟﺘﻠﻚ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺜﲑﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﱵ ﺗﺘﺤﺪﺙ
ﻋﻦ " ﺍﻟﺸﺮﻛﺎﺀ " ﻣﻜﺎﻥ ﰲ ﻋﺎﱂ ﺍﻟﻴﻮﻡ " ﺍﳌﺘﺤﻀﺮ " " ﺍﳌﺘﻘﺪﻡ " " ﺍﳌﺘﻌﻠﻢ " ،ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ
ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﳛﻔﻆ " ﻟﻠﺬﻛﺮﻯ "! ﻭﻟﻜﻦ ﻟﻴﺴﺖ ﻟﻪ ﻣﻬﻤﺔ ﻳﺆﺩﻳﻬﺎ ﺍﻟﻴﻮﻡ ،ﻭﻟﻴﺲ ﻟﻪ ﻧﺪﺍﺀ
ﳜﺎﻃﺐ ﻋﻘﻮﻝ ﺍﳌﺘﺤﻀﺮﻳﻦ! ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻭﻫﻢ ﺃﺑﻌﺪ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻫﻢ! ﻓﻬﺬﻩ
ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺑﺎﻟﺬﺍﺕ ﺭﲟﺎ ﺗﻜﻮﻥ ﺃﺣﻮﺝ ﺍﳉﺎﻫﻠﻴﺎﺕ ﳍﺬﺍ ﺍﻟﻨﺪﺍﺀ! ﻓﺈﻧﺴﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ
ﻗﺪ ﺃﻟﹼﻪ ﻧﻔﺴﻪ ،ﻭﻫﻮ ﺃﺑﻌﺪ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﳍﺎ ،ﻣﻊ ﺍﷲ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ!
ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺳﻔﻚ ﻣﻦ ﺍﻟﺪﻣﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﺍﻷﺧﲑ ﻭﺣﺪﻩ ﻣﺎ ﱂ ﺗﺴﻔﻜﻪ ﻭﺣﻮﺵ
ﺍﻷﺭﺽ ﺭﲟﺎ ﰲ ﺗﺎﺭﳜﻬﺎ ﻛﻠﻪ! ﻭﺍﻟﺬﻱ ﺟﻌﻞ ﻗﺎﻧﻮﻧﻪ ﺍﻷﲰﻰ ﻫﻮ ﻗﺎﻧﻮﻥ ﺍﻟﻐﺎﺏ :ﺍﻟﻘﻮﻱ ﻳﺄﻛﻞ
ﺍﻟﻀﻌﻴﻒ ﺃﻭ ﻳﺰﳛﻪ ﻣﻦ ﺍﻟﻄﺮﻳﻖ .ﻭﺍﻟﺬﻱ ﱂ ﻳﻜﺬﺏ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺃﺣﺪ ﻣﺜﻠﻪ ﻣﺎ ﺑﲔ
ﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﳌﺮﻓﻮﻋﺔ ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﻔﻌﻠﻲ ،ﺍﻟﺬﻱ ﻻ ﳝﺖ ﺑﺼﻠﺔ ﻟﻠﺸﻌﺎﺭ ﺍﳌﺮﻓﻮﻉ! ﻭﺍﻟﺬﻱ ﺳﺨﺮ ﻋﻘﻠﻪ
ﺍﻟﺬﻱ ﻣﻨﺤﻪ ﺍﷲ ﺇﻳﺎﻩ ﰲ ﺻﻨﻊ ﺍﻟﺸﺮ ﺃﺿﻌﺎﻑ ﻣﺎ ﺳﺨﺮﻩ ﰲ ﻓﻌﻞ ﺍﳋﲑ ،ﻭﺍﻟﺬﻱ ﻧﺸﺮ ﻣﻦ ﺍﻟﻔﺴﺎﺩ
ﻭﺍﻻﳓﻼﻝ ﺍﳋﻠﻘﻲ ﰲ ﺍﻷﺭﺽ ﻣﺎ ﺗﻌﻒ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺫﺍﺕ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻮﻳﺔ ﺍﻟﱵ ﱂ
ﺗﻔﺴﺪﻫﺎ " ﺣﻀﺎﺭﺓ " ﺫﻟﻚ ﺍﻹﻟﻪ ﺍﳌﺰﻋﻮﻡ .ﻭﻣﻊ ﺫﻟﻚ ﻳﻘﻮﻝ ﻗﺎﺋﻠﻬﻢ :ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺧﻀﻊ ﷲ
ﰲ ﺍﳌﺎﺿﻲ ﺑﺴﺒﺐ ﻋﺠﺰﻩ ﻭﺟﻬﻠﻪ ،ﻭﺍﻵﻥ ﻭﻗﺪ ﺗﻌﻠﻢ ﻭﺳﻴﻄﺮ ﻋﻠﻰ ﺍﻟﺒﻴﺌﺔ ﻓﻘﺪ ﺁﻥ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ
ﻋﻠﻰ ﻋﺎﺗﻖ ﻧﻔﺴﻪ ﻣﺎ ﻛﺎﻥ ﻳﻠﻘﻴﻪ ﻣﻦ ﻗﺒﻞ ﰲ ﻋﺼﺮ ﺍﻟﻌﺠﺰ ﻭﺍﳉﻬﻞ ﻋﻠﻰ ﻋﺎﺗﻖ ﺍﷲ ،ﻭﻣﻦ ﰒ
ﻳﺼﺒﺢ ﻫﻮ ﺍﷲ! ).(٢٢٨
ﻭﻧﻌﻮﺩ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻓﻨﺠﺪﻩ ﻗﺪ ﺗﻌﺮﺽ ﻟﺘﺒﺠﺢ ﺍﳌﺘﺒﺠﺤﲔ ﺍﻟﻴﻮﻡ ،ﻛﺄﳕﺎ ﻧﺰﻝ ﺍﻵﻥ
ﻟﲑﺩ ﻋﻠﻰ ﺗﺒﺠﺤﻬﻢ ،ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ..ﻭﺇﻥ ﻫﺬﺍ ﺫﺍﺗﻪ ﳌﻦ ﺍﻹﻋﺠﺎﺯ!
ﺇﻥ ﺍﻟﺬﻱ ﺃﱂﹼ ﺑﺎﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ -ﺑﺴﺒﺐ ﻣﺎ ﺣﺼﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻌﺮﻓﺔ -ﺃﺷﻨﻊ
ﺑﻜﺜﲑ ﳑﺎ ﻛﺎﻥ ﻳﻠﻢ ﺑﺎﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺴﺬﺍﺟﺔ ﺃﻓﻜﺎﺭﻫﺎ ﻭﺳﺬﺍﺟﺔ ﻣﻌﺘﻘﺪﺍﺎ ،ﻓﻀﻼ ﻋﻤﺎ ﺗﺘﺼﻒ
ﺑﻪ ﻫﺬﻩ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻣﻦ ﺍﻟﻐﺮﻭﺭ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﳜﻴﻞ ﺇﻟﻴﻬﺎ ﺃﺎ " ﺷﺒﺖ ﻋﻦ ﺍﻟﻄﻮﻕ ،ﻭﱂ
ﺗﻌﺪ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻭﺻﺎﻳﺔ ﺍﷲ ) !(٢٢٩ﻭﺍﻟﺬﻱ ﳜﻴﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﺃﺎ ﺳﻴﻄﺮﺕ ﻋﻠﻰ
ﺍﻟﺒﻴﺌﺔ!
ﺇﻥ ﺯﻟﺰﻟﺔ ﻭﺍﺣﺪﺓ ﻛﺎﻟﺰﻟﺰﺍﻝ ﺍﻟﺬﻱ ﺣﺪﺙ ﰲ ﺗﺮﻛﻴﺎ ﻭﺧﺴﻒ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳊﺮﺑﻴﺔ ﺍﻟﺒﺤﺮﻳﺔ
ﺍﻟﱵ ﺗﻄﺎﻭﻝ ﻓﻴﻬﺎ ﺃﺣﺪ ﺿﺒﺎﻃﻬﻢ ﻋﻠﻰ ﺭﺏ ﺍﻟﻌﺮﺵ ﰲ ﻋﻼﻩ ،ﻭﻣﺰﻕ ﺍﳌﺼﺤﻒ ﻭﺩﺍﺳﻪ ﺑﺄﻗﺪﺍﻣﻪ،
ﻓﺄﺧﺬﻩ ﺍﷲ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ ،ﻭﺭﺍﺡ ﺿﺤﻴﺔ ﺍﻟﺰﻟﺰﺍﻝ ﻋﺸﺮﺓ ﺁﻻﻑ ﻣﻦ ﺍﻟﺒﺸﺮ ) ،(٢٣٠ﻭﺇﻥ
ﻋﺎﺻﻔﺔ ﻭﺍﺣﺪﺓ ﻛﺎﻟﻌﺎﺻﻔﺔ ﺍﻟﱵ ﺍﺟﺘﺎﺣﺖ ﴰﺎﱄ ﻓﺮﻧﺴﺎ ﻓﺎﻗﺘﻠﻌﺖ ﺃﺭﺑﻌﲔ ﺃﻟﻒ ﺷﺠﺮﺓ ﺭﺍﺳﻴﺔ
ﺷﺎﳐﺔ ،ﻭﻗﺘﻠﺖ ﻣﻦ ﻗﺘﻠﺖ ،ﻭﺣﻄﻤﺖ ﻣﺎ ﺣﻄﻤﺖ ﰲ ﺷﺘﺎﺀ ﻋﺎﻡ ١٤٢٠ﻫـ ) ١٩٩٩ﻡ(..
ﻟﻜﻔﻴﻠﺔ ﺃﻥ ﺗﺮﺩ ﺍﻟﻨﺎﺱ ﺇﱃ ﺻﻮﺍﻢ ،ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻘﻠﻮﻥ..
ﻭﻟﻘﺪ ﺃﻧﺬﺭﻫﻢ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ،ﻭﻻ ﻳﺰﺍﻝ ﺍﻹﻧﺬﺍﺭ ﻗﺎﺋﻤﺎ
ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ) :ﺃﹶﺃﹶﻣﻨﺘﻢ ﻣﻦ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﺃﹶﻥﹾ ﻳﺨﺴِﻒ ﺑﹺﻜﹸﻢ ﺍﻟﹾﺄﹶﺭﺽ ﻓﹶﺈﹺﺫﹶﺍ ﻫﻲ ﺗﻤﻮﺭ ،ﺃﹶﻡ ﺃﹶﻣﻨﺘﻢ
ﻣﻦ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﺃﹶﻥﹾ ﻳﺮﺳﻞﹶ ﻋﻠﹶﻴﻜﹸﻢ ﺣﺎﺻﺒﺎﹰ ﻓﹶﺴﺘﻌﻠﹶﻤﻮﻥﹶ ﻛﹶﻴﻒ ﻧﺬﻳﺮﹺ( )) .(٢٣١ﺃﹶﻣﻦ ﻫﺬﹶﺍ ﺍﻟﱠﺬﻱ
ﻫﻮ ﺟﻨﺪ ﻟﹶﻜﹸﻢ ﻳﻨﺼﺮﻛﹸﻢ ﻣﻦ ﺩﻭﻥ ﺍﻟﺮﺣﻤﻦﹺ ﺇﹺﻥ ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ﺇﹺﻟﱠﺎ ﻓﻲ ﻏﹸﺮﻭﺭﹴ( ).(٢٣٢
Man in the Modern ) (٢٢٨ﻫﺬﻩ ﻗﻮﻟﺔ ﺟﻮﻟﻴﺎﻥ ﻫﻜﺴﻠﻲ ﰲ ﻛﺘﺎﺑﻪ " ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻌﺎﱂ ﺍﳊﺪﻳﺚ
."World
) (٢٢٩ﻫﺬﻩ ﻗﻮﻟﺔ ﺷﺎﺋﻌﺔ ﰲ ﻛﺘﺎﺑﺎﻢ.
) (٢٣٠ﺣﺪﺙ ﻫﺬﺍ ﺍﻟﺰﻟﺰﺍﻝ ﰲ ﺳﻴﻒ ﻋﺎﻡ ١٤٢٠ﻫـ ) ١٩٩٩ﻡ(.
) (٢٣١ﺳﻮﺭﺓ ﺍﳌﻠﻚ.١٧ ،١٦ :
) (٢٣٢ﺳﻮﺭﺓ ﺍﳌﻠﻚ.٢٠ :
ﺇﻥ ﺍﻟﻌﻠﻢ ﻫﺒﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﻭﻋﻠﱠﻢ ﺁﺩﻡ ﺍﻟﹾﺄﹶﺳﻤﺎﺀَ ﻛﹸﻠﱠﻬﺎ.(٢٣٣) (...
)ﺍﻗﹾﺮﺃﹾ ﻭﺭﺑﻚ ﺍﻟﹾﺄﹶﻛﹾﺮﻡ ،ﺍﻟﱠﺬﻱ ﻋﻠﱠﻢ ﺑﹺﺎﻟﹾﻘﹶﻠﹶﻢﹺ ،ﻋﻠﱠﻢ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻣﺎ ﻟﹶﻢ ﻳﻌﻠﹶﻢ.(٢٣٤) (
ﻭﻫﻮ ﻗﻤﲔ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺴﻮﻳﺔ ﺑﺄﻥ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺃﻛﺜﺮ ﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ﻭﺧﺸﻴﺔ ﻟﻪ..) :
ﺇﹺﻧﻤﺎ ﻳﺨﺸﻰ ﺍﻟﻠﱠﻪ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﹾﻌﻠﹶﻤﺎﺀُ( ).(٢٣٥
ﻭﻧﻌﻮﺩ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻓﻨﺠﺪ ﻓﻴﻪ ﺍﻟﺮﺩ ﻋﻠﻰ ﺗﺒﺠﺢ ﺍﳌﺘﺒﺠﺤﲔ ﺍﻟﻴﻮﻡ ،ﻛﺄﳕﺎ ﺃﻧﺰﻝ ﺍﻟﻴﻮﻡ
ﻟﲑﺩ ﻋﻠﻴﻬﻢ) :ﺃﹶﻡ ﺧﻠﻘﹸﻮﺍ ﻣﻦ ﻏﹶﻴﺮﹺ ﺷﻲﺀٍ ﺃﹶﻡ ﻫﻢ ﺍﻟﹾﺨﺎﻟﻘﹸﻮﻥﹶ ،ﺃﹶﻡ ﺧﻠﹶﻘﹸﻮﺍ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ
ﺑﻞﹾ ﻻ ﻳﻮﻗﻨﻮﻥﹶ( )) .(٢٣٧ﺃﹶﻣﻦ ﻫﺬﹶﺍ ﺍﻟﱠﺬﻱ ﻳﺮ ﺯﻗﹸﻜﹸﻢ ﺇﹺﻥﹾ ﺃﹶﻣﺴﻚ ﺭﹺ ﺯﻗﹶﻪ ﺑﻞﹾ ﻟﹶﺠﻮﺍ ﻓﻲ ﻋﺘﻮ
ﻭﻧﻔﹸﻮﺭﹴ().(٢٣٨
ﻓﻠﻮ ﺣﺠﺐ ﻋﻨﻬﻢ ﺍﻟﻌﻠﻢ ﻓﻜﻴﻒ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ؟ ﻭﻟﻮ ﺃﻣﺴﻚ ﻋﻨﻬﻢ ﺍﻟﺮﺯﻕ ﻓﻜﻴﻒ
ﻳﻌﻴﺸﻮﻥ؟
ﻭﻫﻢ ﺃﻧﻔﺴﻬﻢ -ﺃﻭ ﻋﻘﻼﺅﻫﻢ ﻋﻠﻰ ﺍﻷﻗﻞ -ﻗﺪ ﺑﺪﺀﻭﺍ ﻳﺪﺭﻛﻮﻥ ﺃﻥ ﻣﺎ ﻛﺸﻔﻪ ﳍﻢ
ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻷﺳﺮﺍﺭ ﻻ ﻳﻘﺎﺱ ﺇﱃ ﺟﺎﻧﺐ ﻣﺎ ﺍﻛﺘﺸﻔﻮﺍ ﺃﻢ ﳚﻬﻠﻮﻧﻪ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ! ﻭﺃﻥ ﻛﻞ
ﻛﺸﻒ ﺟﺪﻳﺪ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻋﻠﻰ ﳎﺎﻫﻴﻞ ﺟﺪﻳﺪﺓ ﱂ ﻳﻜﻮﻧﻮﺍ ﺃﺻﻼ ﻳﺪﺭﻛﻮﻥ ﻭﺟﻮﺩﻫﺎ ،ﻭﺃﻢ
ﰲ ﻛﻞ ﻣﺮﺓ ﻳﻘﻔﻮﻥ ﺃﻣﺎﻡ ﺣﺎﺟﺰ ﺟﺪﻳﺪ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺨﻄﻮﻩ ..ﻭﺃﻥ ﺍﳊﺎﺟﺰ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻳﻘﻔﻮﻥ
ﺃﻣﺎﻣﻪ ﻣﻦ ﻣﺒﺪﺇ ﺍﻷﻣﺮ ﺇﱃ ﺁﺧﺮ ﺍﻷﻣﺮ ،ﻫﻮ :ﳌﺎﺫﺍ ﺗﺘﺼﺮﻑ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﺍﻛﺘﺸﻔﻮﺍ
ﺃﺎ ﺗﺘﺼﺮﻑ ﻋﻠﻴﻪ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﺃﻱ ﳓﻮ ﺁﺧﺮ؟! ﺃﻱ ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ :ﺳﺮ ﺍﳋﻠﻖ! )ﺭﺑﻨﺎ ﺍﻟﱠﺬﻱ
ﺃﹶﻋﻄﹶﻰ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺧﻠﹾﻘﹶﻪ ﺛﹸﻢ ﻫﺪﻯ( ) (٢٣٩ﻭﻫﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻛﻤﺎ ﻭﺻﻔﻬﻢ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﱰﻝ:
)ﻳﻌﻠﹶﻤﻮﻥﹶ ﻇﹶﺎﻫﺮﺍﹰ ﻣﻦ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﻋﻦﹺ ﺍﻟﹾﺂﺧﺮﺓ ﻫﻢ ﻏﹶﺎﻓﻠﹸﻮﻥﹶ( ).(٢٤٠
)ﺃﹶﻡﹺ ﺍﺗﺨﺬﹸﻭﺍ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ﺷﻔﹶﻌﺎﺀَ ﻗﹸﻞﹾ ﺃﹶﻭﻟﹶﻮ ﻛﹶﺎﻧﻮﺍ ﻻ ﻳﻤﻠﻜﹸﻮﻥﹶ ﺷﻴﺌﺎﹰ ﻭﻻ
ﻳﻌﻘﻠﹸﻮﻥﹶ()) .(٢٤١ﻭﻛﹶﻢ ﻣﻦ ﻣﻠﹶﻚ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻻ ﺗﻐﻨﹺﻲ ﺷﻔﹶﺎﻋﺘﻬﻢ ﺷﻴﺌﺎﹰ ﺇﹺﻟﱠﺎ ﻣﻦ ﺑﻌﺪ ﺃﹶﻥﹾ
ﻳﺄﹾﺫﹶﻥﹶ ﺍﻟﻠﱠﻪ ﻟﻤﻦ ﻳﺸﺎﺀُ ﻭﻳﺮﺿﻰ( )) .(٢٤٢ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﹶﻧﻔﻘﹸﻮﺍ ﻣﻤﺎ ﺭ ﺯﻗﹾﻨﺎﻛﹸﻢ ﻣﻦ ﻗﹶﺒﻞﹺ
ﺃﹶﻥﹾ ﻳﺄﹾﺗﻲ ﻳﻮﻡ ﻻ ﺑﻴﻊ ﻓﻴﻪ ﻭﻻ ﺧﻠﱠﺔﹲ ﻭﻻ ﺷﻔﹶﺎﻋﺔﹲ ﻭﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ ،ﺍﻟﻠﱠﻪ ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﻫﻮ
ﺍﻟﹾﺤﻲ ﺍﻟﹾﻘﹶﻴﻮﻡ ﻻ ﺗﺄﹾﺧﺬﹸﻩ ﺳﻨﺔﹲ ﻭﻻ ﻧﻮﻡ ﻟﹶﻪ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻣﻦ ﺫﹶﺍ ﺍﻟﱠﺬﻱ
ﻳﺸﻔﹶﻊ ﻋﻨﺪﻩ ﺇﹺﻟﱠﺎ ﺑﹺﺈﹺﺫﹾﻧﹺﻪ) .(٢٤٣) (ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻓﻲ ﺳﺘﺔ
ﺃﹶﻳﺎﻡﹴ ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺮﺵﹺ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺩﻭﻧﹺﻪ ﻣﻦ ﻭﻟﻲ ﻭﻻ ﺷﻔﻴﻊﹴ ﺃﹶﻓﹶﻼ ﺗﺘﺬﹶﻛﱠﺮﻭﻥﹶ( ).(٢٤٤
)ﻭﻻ ﺗﻨﻔﹶﻊ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻋﻨﺪﻩ ﺇﹺﻟﱠﺎ ﻟﻤﻦ ﺃﹶﺫﻥﹶ ﻟﹶﻪ.(٢٤٥) (...
ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﻗﺪ ﻳﺒﺪﻭ ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﻥ ﻣﻌﺘﻘﺪﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺣﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ
ﻭﺍﻟﺸﻔﻌﺎﺀ ﻗﺪ ﺍﻧﺘﻬﻰ ﺃﻣﺮﻫﺎ ،ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻮ
ﻟﻠﺬﻛﺮﻯ! ﻭﻟﻴﺲ ﻟﻪ ﻣﻜﺎﻥ ﰲ ﻋﺎﱂ ﺍﻟﻴﻮﻡ! ﻓﻨﻘﻮﻝ ﺇﻥ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺫﺍﺗﻪ -ﰲ ﻏﺮﺑﺔ ﺍﻹﺳﻼﻡ
ﺍﳊﺎﻟﻴﺔ -ﺃﺣﻮﺝ ﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﺗﺪﺑﺮ ﺁﻳﺎﺕ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ،ﻭﻗﺪ ﺃﻓﺴﺪﺕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳉﺎﳓﺔ
ﻋﻘﺎﺋﺪ ﺍﻟﻨﺎﺱ ،ﻭﺿﺨﻤﺖ ﺍﻟﺸﻴﺦ ﰲ ﺣﺲ ﺍﳌﺮﻳﺪ ﺣﱴ ﺻﺎﺭ ﻭﺍﺳﻄﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ،ﻭﺷﻔﻴﻬﺎ ﻟﻪ
ﻋﻨﺪ ﺍﷲ ،ﻻ ﰲ ﺃﺛﻨﺎﺀ ﺣﻴﺎﺗﻪ ﻓﺤﺴﺐ ،ﺑﻞ ﺣﱴ ﺑﻌﺪ ﺃﻥ ﳝﻮﺕ ﺑﺄﻟﻒ ﻋﺎﻡ!
)ﻭﻋﻨﺪﻩ ﻣﻔﹶﺎﺗﺢ ﺍﻟﹾﻐﻴﺐﹺ ﻻ ﻳﻌﻠﹶﻤﻬﺎ ﺇﹺﻟﱠﺎ ﻫﻮ ﻭﻳﻌﻠﹶﻢ ﻣﺎ ﻓﻲ ﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﺒﺤﺮﹺ ﻭﻣﺎ ﺗﺴﻘﹸﻂﹸ ﻣ ﻦ
ﻭﺭﻗﹶﺔ ﺇﹺﻟﱠﺎ ﻳﻌﻠﹶﻤﻬﺎ ﻭﻻ ﺣﺒﺔ ﻓﻲ ﻇﹸﻠﹸﻤﺎﺕ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﻻ ﺭﻃﹾﺐﹴ ﻭﻻ ﻳﺎﺑﹺﺲﹴ ﺇﹺﻟﱠﺎ ﻓﻲ ﻛﺘﺎﺏﹴ
ﻣﺒﹺﲔﹴ().(٢٤٦
ﻫﻞ ﻫﻨﺎﻙ ﺇﺣﺎﻃﺔ ﺃﺩﻕ ﺃﻭ ﺃﴰﻞ ﻣﻦ ﻫﺬﻩ ﺍﻹﺣﺎﻃﺔ؟! ﺣﱴ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺴﺎﻗﻄﺔ ﻣﻦ
ﻏﺼﻨﻬﺎ ،ﺣﱴ ﺍﳊﺒﺔ ﰲ ﻇﻠﻤﺎﺕ ﺍﻷﺭﺽ ،ﺣﱴ ﺍﻟﺮﻃﺐ ﻭﺍﻟﻴﺎﺑﺲ ..ﺇﺣﺎﻃﺔ ﺗﺪﻳﺮ ﺍﻟﺮﺀﻭﺱ!
ﻳﻠﻬﺚ ﺍﳋﻴﺎﻝ ﺍﻟﺒﺸﺮﻱ ﰲ ﺗﺘﺒﻌﻬﺎ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻠﺤﺎﻕ ﺎ ﻭﻫﻲ ﺗﻨﺘﻘﻞ ﺑﻪ ﻣﻦ ﻣﻜﺎﻥ ﰲ ﺍﻷﺭﺽ
ﺇﱃ ﻣﻜﺎﻥ ،ﻭﻣﻦ ﳎﺎﻝ ﺇﱃ ﳎﺎﻝ!
)ﻗﹸﻞﹾ ﻻ ﻳﻌﻠﹶﻢ ﻣﻦ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﺍﻟﹾﻐﻴﺐ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ) .(٢٤٧) (ﻋﺎﻟﻢ ﺍﻟﹾﻐﻴ ﹺ
ﺐ
ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﹾﻜﹶﺒﹺﲑ ﺍﻟﹾﻤﺘﻌﺎﻝﹺ ،ﺳﻮﺍﺀٌ ﻣﻨﻜﹸﻢ ﻣﻦ ﺃﹶﺳﺮ ﺍﻟﹾﻘﹶﻮﻝﹶ ﻭﻣﻦ ﺟﻬﺮ ﺑﹺﻪ ﻭﻣﻦ ﻫﻮ ﻣﺴﺘﺨﻒ
ﺑﹺﺎﻟﻠﱠﻴﻞﹺ ﻭﺳﺎﺭﹺﺏ ﺑﹺﺎﻟﻨﻬﺎﺭﹺ ،ﻟﹶﻪ ﻣﻌﻘﱢﺒﺎﺕ ﻣﻦ ﺑﻴﻦﹺ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﹾﻔﻪ ﻳﺤﻔﹶﻈﹸﻮﻧﻪ ﻣﻦ ﺃﹶﻣﺮﹺ ﺍﻟﻠﱠﻪ.(٢٤٨)(
)ﻭﺇﹺﻥﹾ ﺗﺠﻬﺮ ﺑﹺﺎﻟﹾﻘﹶﻮﻝﹺ ﻓﹶﺈﹺﻧﻪ ﻳﻌﻠﹶﻢ ﺍﻟﺴﺮ ﻭﺃﹶﺧﻔﹶﻰ( )) .(٢٤٩ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻨﺪﻩ ﻋﻠﹾﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻳﻨﺰﻝﹸ
ﺴﺐ ﻏﹶﺪﺍﹰ ﻭﻣﺎ ﺗﺪﺭﹺﻱ ﻧﻔﹾﺲ ﺑﹺﺄﹶﻱ ﺍﻟﹾﻐﻴﺚﹶ ﻭﻳﻌﻠﹶﻢ ﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺣﺎﻡﹺ ﻭﻣﺎ ﺗﺪﺭﹺﻱ ﻧﻔﹾﺲ ﻣﺎﺫﹶﺍ ﺗﻜﹾ ِ
ﺃﹶﺭﺽﹴ ﺗﻤﻮﺕ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻢ ﺧﺒﹺﲑ) .(٢٥٠) (ﺇﹺﻥﹾ ﺗﺨﻔﹸﻮﺍ ﻣﺎ ﻓﻲ ﺻﺪﻭﺭﹺﻛﹸﻢ ﺃﹶﻭ ﺗﺒﺪﻭﻩ ﻳﻌﻠﹶﻤﻪ
ﺍﻟﻠﱠﻪ ﻭﻳﻌﻠﹶﻢ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ) .(٢٥١) (ﺃﹶﻟﹶﻢ ﺗﺮ
ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻣﻦ ﻧﺠﻮﻯ ﺛﹶﻼﺛﹶﺔ ﺇﹺﻟﱠﺎ ﻫﻮ ﺭﺍﺑﹺﻌﻬﻢ
ﻭﻻ ﺧﻤﺴﺔ ﺇﹺﻟﱠﺎ ﻫﻮ ﺳﺎﺩﺳﻬﻢ ﻭﻻ ﺃﹶﺩﻧﻰ ﻣﻦ ﺫﹶﻟﻚ ﻭﻻ ﺃﹶﻛﹾﺜﹶﺮ ﺇﹺﻟﱠﺎ ﻫﻮ ﻣﻌﻬﻢ ﺃﹶﻳﻦ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﺛﹸﻢ
ﻳﻨﺒﺌﹸﻬﻢ ﺑﹺﻤﺎ ﻋﻤﻠﹸﻮﺍ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﺑﹺﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋﻠﻴﻢ.(٢٥٢) (
ﻭﻳﻼﺣﻆ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﻐﻴﺐ ﻳﺄﺧﺬ ﻣﺴﺎﺭﻳﻦ ﺍﺛﻨﲔ ،ﻛﻼﳘﺎ ﺫﻭ ﺗﺄﺛﲑ ﻋﻤﻴﻖ ﰲ ﺍﳊﺲ
ﺍﻟﺒﺸﺮﻱ .ﺃﺣﺪ ﺍﳌﺴﺎﺭﻳﻦ ﻫﻮ ﺇﺑﺮﺍﺯ ﺣﻘﻴﻘﺔ ﻋﻠﻢ ﺍﷲ ﺍﻟﺸﺎﻣﻞ ﺑﺎﻟﻐﻴﺐ ،ﺍﻟﱵ ﺰ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺒﺸﺮﻱ
ﻣﻦ ﻧﺎﺣﻴﺔ ﻋﺠﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﺳﺘﻜﻨﺎﻩ ﺍﻟﻐﻴﺐ ،ﻭﻣﻦ ﰒ ﻳﺮﻭﻋﻪ ﺃﻥ ﻳﻘﻒ -ﺑﻌﺠﺰﻩ -ﺃﻣﺎﻡ
ﺍﻟﻘﺪﺭﺓ ﺍﻟﻘﺎﺩﺭﺓ ﺍﻟﱵ ﻻ ﳜﻔﻰ ﻋﻠﻴﻬﺎ ﺷﻲﺀ ،ﻭﻻ ﻳﻐﻴﺐ ﻋﻨﻬﺎ ﺷﻲﺀ .ﻭﺍﳌﺴﺎﺭ ﺍﻟﺜﺎﱐ ﻫﻮ ﺇﺑﺮﺍﺯ
ﺣﻘﻴﻘﺔ ﻋﻠﻢ ﺍﷲ ﺍﻟﺸﺎﻣﻞ ﺑﺎﻟﻐﻴﺐ ،ﺍﻟﺬﻱ ﻳﺮﺍﻗﺐ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﺮﻛﺎﺗﻪ ﻭﺳﻜﻨﺎﺗﻪ ،ﻭﺍﻟﺬﻱ ﻳﻌﻠﻢ
ﺟﻬﺮﻩ ﻭﺳﺮﻩ ،ﺑﻞ ﻣﺎ ﻫﻮ ﺃﺧﻔﻰ ﻣﻦ ﺍﻟﺴﺮ ،ﻭﻫﻮ ﻣﻜﻨﻮﻧﺎﺕ ﺍﻟﻘﻠﺐ ﺍﻟﱵ ﻻ ﻳﺒﻮﺡ ﺎ ﺍﻹﻧﺴﺎﻥ
ﺣﱴ ﻟﻨﻔﺴﻪ! ﻓﺄﱏ ﻳﺴﺘﺨﻔﻰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺭﻗﺎﺑﺔ ﺍﷲ ﺍﻟﱵ ﺗﻼﺣﻘﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﰲ ﻛﻞ ﺣﺎﻝ،
ﻭﺃﻧﻰ ﻳﻠﺠﺄ ﻟﻴﺪﺍﺭﻱ ﺃﻓﻌﺎﻟﻪ ﻋﻦ ﻋﻠﻢ ﺍﷲ ،ﺍﻟﺬﻱ ﻳﻌﻠﻤﻬﺎ ﺣﺎﻝ ﻭﻗﻮﻋﻬﺎ ،ﰒ ﳛﺎﺳﺒﻪ ﻋﻠﻴﻬﺎ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﺜﻘﺎﻝ ﺫﺭﺓ!
)ﻳﺎ ﺑﻨﻲ ﺇﹺﻧﻬﺎ ﺇﹺﻥﹾ ﺗﻚ ﻣﺜﹾﻘﹶﺎﻝﹶ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩﻝﹴ ﻓﹶﺘﻜﹸﻦ ﻓﻲ ﺻﺨﺮﺓ ﺃﹶﻭ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍ
ﺕ
ﺃﹶﻭ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻳﺄﹾﺕ ﺑﹺﻬﺎ ﺍﻟﻠﱠﻪ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻄﻴﻒ ﺧﺒﹺﲑ) .(٢٥٣) (ﻳﻮﻣﺌﺬ ﻳﺼﺪﺭ ﺍﻟﻨﺎﺱ ﺃﹶﺷﺘﺎﺗﺎﹰ
ﻟﻴﺮﻭﺍ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ ،ﻓﹶﻤﻦ ﻳﻌﻤﻞﹾ ﻣﺜﹾﻘﹶﺎﻝﹶ ﺫﹶﺭﺓ ﺧﻴﺮﺍﹰ ﻳﺮﻩ ،ﻭﻣﻦ ﻳﻌﻤﻞﹾ ﻣﺜﹾﻘﹶﺎﻝﹶ ﺫﹶﺭﺓ ﺷﺮﺍﹰ ﻳﺮﻩ.(٢٥٤) (
)ﻭﻧﻀﻊ ﺍﻟﹾﻤﻮﺍﺯﹺﻳﻦ ﺍﻟﹾﻘﺴﻂﹶ ﻟﻴﻮﻡﹺ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻓﹶﻼ ﺗﻈﹾﻠﹶﻢ ﻧﻔﹾﺲ ﺷﻴﺌﺎﹰ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺜﹾﻘﹶﺎﻝﹶ ﺣﺒﺔ ﻣﻦ
ﺧﺮﺩﻝﹴ ﺃﹶﺗﻴﻨﺎ ﺑﹺﻬﺎ ﻭﻛﹶﻔﹶﻰ ﺑﹺﻨﺎ ﺣﺎﺳﺒﹺﲔ.(٢٥٥) (
ﺇﻥ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻳﻜﺜﺮ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺘﺆﺩﻱ ﻣﻬﻤﺘﲔ ﺭﺋﻴﺴﻴﺘﲔ
ﺇﺣﺪﺍﳘﺎ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ،ﻭﺍﻷﺧﺮﻯ ﰲ ﳎﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ.
ﻭﻧﺘﺤﺪﺙ ﻫﻨﺎ ﻋﻦ ﳎﺎﻝ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺪﻋﻮﻱ ،ﻭﻧﻌﻮﺩ ﺇﱃ ﺍﳊﺪﻳﺚ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﳎﺎﻝ
ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ.
ﺇﻥ ﻫﺪﻑ ﺍﻟﺪﻋﻮﺓ ﺍﻷﻭﻝ ﻫﻮ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﺮﻢ ﺍﳊﻖ ،ﻭﺇﺯﺍﻟﺔ ﻛﻞ ﻏﺒﺶ ﺣﻮﻝ
ﻗﻀﻴﺔ ﺍﻷﻟﻮﻫﻴﺔ ﰲ ﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻧﺎﺷﺌﺎ ﻣﻦ ﻗﺼﻮﺭ ﰲ ﺍﻟﻌﻠﻢ ،ﺃﻭ ﻓﺴﺎﺩ ﰲ ﺍﻟﺘﺼﻮﺭ،
ﺃﻭ ﻋﺮﻑ ﻓﺎﺳﺪ ،ﺃﻭ ﻭﻫﻢ ﻋﺎﻟﻖ ﺑﺎﻷﺫﻫﺎﻥ ،ﺃﻭ ﺟﻨﻮﺡ ﺇﱃ ﺧﺮﺍﻓﺔ ﺃﻭ ﺃﺳﻄﻮﺭﺓ ﳍﺎ ﺛﻘﻞ ﺍﳊﻘﻴﻘﺔ
ﰲ ﻧﻔﻮﺱ ﺍﳌﺆﻣﻨﲔ ﺎ ﻭﻫﻲ ﳎﺮﺩ ﻇﻦ ﻻ ﻳﻘﲔ ﻓﻴﻪ ..ﻭﻗﺪ ﻛﺎﻥ ﺫﻟﻚ ﻛﻠﻪ ﻣﻮﺟﻮﺩﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ
ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﻫﻮ ﺩﺍﺋﻤﺎ ﻣﻮﺟﻮﺩ ﰲ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ﰲ ﻛﻞ ﺟﺎﻫﻠﻴﺔ ،ﻻ ﻳﺴﺘﺜﲎ ﻣﻨﻬﺎ ﺍﳉﺎﻫﻠﻴﺔ
ﺍﳌﻌﺎﺻﺮﺓ ،ﺍﻟﱵ ﺍﺑﺘﺪﻋﺖ ﺇﳍﺎ ﲰﺘﻪ " ﺍﻟﻄﺒﻴﻌﺔ " ﻭﺃﻋﻄﺘﻪ ﺻﻔﺔ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﻫﻮ ﳎﺮﺩ
ﺃﺳﻄﻮﺭﺓ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﰲ ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ) ،(٢٥٩ﻭﺍﺑﺘﺪﻋﺖ ﺷﻴﺌﺎ ﲰﺘﻪ " ﺍﳋﻠﻖ ﺍﻟﺬﺍﰐ " ﻭﻫﻮ
ﺃﺳﻄﻮﺭﺓ ﺃﺧﺮﻯ ﻻ ﻭﺟﻮﺩ ﳍﺎ ﰲ ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ،ﻭﺃﳍﺖ " ﺍﻟﻌﻘﻞ " ﻭﻫﻮ ﻗﺎﺻﺮ ﻋﻦ ﺍﻹﺣﺎﻃﺔ
ﺑﺄﻣﻮﺭ ﻛﺜﲑﺓ ﻻ ﺗﺪﺧﻞ ﰲ ﻧﻄﺎﻕ ﺇﺩﺭﺍﻛﻪ ،ﻭﺃﻟﹼﻬﺖ " ﺍﻟﻌﻠﻢ " ﻭﻫﻲ ﺫﺍﺎ ﺗﻌﺘﺮﻑ ﺑﺄﻥ ﻣﺎ ﳚﻬﻠﻪ
" ﺍﻟﻌﻠﻢ " ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﺃﻛﺜﺮ ﺑﻜﺜﲑ ﳑﺎ ﻳﻌﻠﻤﻪ! ﰒ ﺃﻟﹼﻬﺖ ﺍﳍﻮﻯ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ
ﺗﻮﺷﻚ ﺃﻥ ﺗﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺩﺭﻙ ﻣﻦ ﺍﳍﺒﻮﻁ ﱂ ﻳﺼﻞ ﺇﻟﻴﻪ ﰲ ﺗﺎﺭﳜﻪ ﻛﻠﻪ!
ﺇﻥ ﺍﻟﺪﺍﺀ ﺍﻷﻛﱪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ -ﻛﻞ ﺟﺎﻫﻠﻴﺔ -ﺃﺎ ﲡﻬﻞ ﺣﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ!
ﻭﻣﻦ ﰒ ﻛﺎﻧﺖ ﻋﻨﺎﻳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﱪﻯ ﲜﻼﺀ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ،ﲝﻴﺚ ﺗﺄﺧﺬ ﻣﺴﺎﺣﺘﻬﺎ
ﻛﺎﻣﻠﺔ ﰲ ﺍﻟﻨﻔﺲ ،ﻭﺷﻔﺎﻓﻴﺘﻬﺎ ﺍﻟﻜﺎﻣﻠﺔ ﰲ ﺍﳊﺲ ،ﻭﺗﺄﺛﲑﻫﺎ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﻮﺟﺪﺍﻥ ..ﻓﺘﺴﺘﻘﻴﻢ
ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ -ﻭﻫﻲ ﻻ ﺗﺴﺘﻘﻴﻢ ﺑﻐﲑ ﺫﻟﻚ! -ﻷﻥ ﺃﻱ ﻏﺒﺶ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ
ﳛﺪﺙ ﺍﺧﺘﻼﻻﺕ ﻣﺪﻣﺮﺓ ﰲ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ ،ﻭﻳﻘﻮﺩﻩ ﺇﱃ ﺍﻟﻀﻼﻝ .ﻭﺳﻮﻑ ﻧﻔﺼﻞ ﺍﳊﺪﻳﺚ
ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﻛﺘﺎﺏ ﺍﷲ.
ﺃﻣﺎ ﻫﻨﺎ ﻓﻨﺸﲑ ﺇﱃ ﺃﻥ ﺇﺣﺪﻯ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﺮﻢ ﻫﻲ ﺍﻷﲰﺎﺀ
ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺍﻟﱵ ﻳﺘﻜﺮﺭ ﻭﺭﻭﺩﻫﺎ ﻛﺜﲑﺍ ﺟﺪﺍ ﻓﻴﻪ ،ﻭﻛﺜﲑﺍ ﻣﺎ ﺗﻜﻮﻥ ﺧﺘﺎﻣﺎ
ﻟﻶﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﺘﺨﺘﻢ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﺍﻟﻠﱠﻪ ﺳﻤﻴﻊ ﻋﻠﻴﻢ (٢٦٠) (ﺃﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﺇﹺﻥﱠ
ﺍﻟﻠﱠﻪ ﻟﹶﻄﻴﻒ ﺧﺒﹺﲑ (٢٦١) (ﺃﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ (٢٦٢) (ﺇﱃ ﻏﲑ ﺫﻟﻚ
ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ.
ﻭﳚﻲﺀ ﺫﻛﺮ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺇﻣﺎ ﺑﺘﻌﺒﲑ ﻣﺒﺎﺷﺮ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ) :ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ،
ﺍﻟﻠﱠﻪ ﺍﻟﺼﻤﺪ ،ﻟﹶﻢ ﻳﻠﺪ ﻭﻟﹶﻢ ﻳﻮﻟﹶﺪ ،ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﻟﹶﻪ ﻛﹸﻔﹸﻮﺍﹰ ﺃﹶﺣﺪ ،(٢٦٣) (ﺃﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻫﻮ ﺍﻟﻠﱠﻪ
ﺍﻟﱠﺬﻱ ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﻫﻮ ﻋﺎﻟﻢ ﺍﻟﹾﻐﻴﺐﹺ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻫﻮ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ،ﻫﻮ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ
ﻫﻮ ﺍﻟﹾﻤﻠﻚ ﺍﻟﹾﻘﹸﺪﻭﺱ ﺍﻟﺴﻼﻡ ﺍﻟﹾﻤﺆﻣﻦ ﺍﻟﹾﻤﻬﻴﻤﻦ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﹾﺠﺒﺎﺭ ﺍﻟﹾﻤﺘﻜﹶﺒﺮ ﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻋﻤﺎ
ﻳﺸﺮﹺﻛﹸﻮﻥﹶ ،ﻫﻮ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺨﺎﻟﻖ ﺍﻟﹾﺒﺎﺭﹺﺉ ﺍﻟﹾﻤﺼﻮﺭ ﻟﹶﻪ ﺍﻟﹾﺄﹶﺳﻤﺎﺀُ ﺍﻟﹾﺤﺴﻨﻰ ﻳﺴﺒﺢ ﻟﹶﻪ ﻣﺎ ﻓﻲ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﻫﻮ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﹾﺤﻜﻴﻢ ..(٢٦٤) (ﻭﺇﻣﺎ ﳚﻲﺀ ﺗﻌﻘﻴﺒﺎ ﻋﻠﻰ ﻣﺸﻬﺪ ﻣﻦ
ﺍﳌﺸﺎﻫﺪ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺃﻭ ﺍﻷﺧﺮﻭﻳﺔ ﲟﺎ ﻳﻨﺎﺳﺐ ﻃﺒﻴﻌﺔ ﺍﳌﺸﻬﺪ ،ﻭﲟﺎ ﻳﺪﻝ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻋﻠﻰ ﺑﻌﺾ
ﺍﳍﺪﻑ ﻣﻦ ﺇﻳﺮﺍﺩ ﺍﳌﺸﻬﺪ ،ﺍﻱ ﺃﻧﻪ ﻳﻮﺭﺩ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺟﻞ ﻭﻋﻼ ،ﺇﱃ
ﺟﺎﻧﺐ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﺪﺍﻑ ﺃﺧﺮﻯ ﰲ ﺍﻟﺴﻴﺎﻕ.
)ﺛﹸﻢ ﺃﹶﻧﺰﻝﹶ ﻋﻠﹶﻴﻜﹸﻢ ﻣﻦ ﺑﻌﺪ ﺍﻟﹾﻐﻢ ﺃﹶﻣﻨﺔﹰ ﻧﻌﺎﺳﺎﹰ ﻳﻐﺸﻰ ﻃﹶﺎﺋﻔﹶﺔﹰ ﻣﻨﻜﹸﻢ ﻭﻃﹶﺎﺋﻔﹶﺔﹲ ﻗﹶﺪ ﺃﹶﻫﻤﺘﻬ ﻢ
ﺃﹶﻧﻔﹸﺴﻬﻢ ﻳﻈﹸﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﱠﻪ ﻏﹶﻴﺮ ﺍﻟﹾﺤﻖ ﻇﹶﻦ ﺍﻟﹾﺠﺎﻫﻠﻴﺔ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻫﻞﹾ ﻟﹶﻨﺎ ﻣﻦ ﺍﻟﹾﺄﹶﻣﺮﹺ ﻣﻦ ﺷﻲﺀٍ ﻗﹸﻞﹾ ﺇﹺﻥﱠ
ﺨﻔﹸﻮﻥﹶ ﻓﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻣﺎ ﻻ ﻳﺒﺪﻭﻥﹶ ﻟﹶﻚ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻟﹶﻨﺎ ﻣﻦ ﺍﻟﹾﺄﹶﻣﺮﹺ ﺷﻲﺀٌ ﻣﺎ ﺍﻟﹾﺄﹶﻣﺮ ﻛﹸﻠﱠﻪ ﻟﻠﱠﻪ ﻳ
ﻗﹸﺘﻠﹾﻨﺎ ﻫﺎﻫﻨﺎ ﻗﹸﻞﹾ ﻟﹶﻮ ﻛﹸﻨﺘﻢ ﻓﻲ ﺑﻴﻮﺗﻜﹸﻢ ﻟﹶﺒﺮﺯ ﺍﻟﱠﺬﻳﻦ ﻛﹸﺘﺐ ﻋﻠﹶﻴﻬﹺﻢ ﺍﻟﹾﻘﹶﺘﻞﹸ ﺇﹺﻟﹶﻰ ﻣﻀﺎﺟﹺﻌﻬﹺﻢ
ﻭﻟﻴﺒﺘﻠﻲ ﺍﻟﻠﱠﻪ ﻣﺎ ﻓﻲ ﺻﺪﻭﺭﹺﻛﹸﻢ ﻭﻟﻴﻤﺤﺺ ﻣﺎ ﻓﻲ ﻗﹸﻠﹸﻮﺑﹺﻜﹸﻢ ﻭﺍﻟﻠﱠﻪ ﻋﻠﻴﻢ ﺑﹺﺬﹶﺍﺕ ﺍﻟﺼﺪﻭﺭﹺ ،ﺇﹺﻥﱠ
ﺍﻟﱠﺬﻳﻦ ﺗﻮﻟﱠﻮﺍ ﻣﻨﻜﹸﻢ ﻳﻮﻡ ﺍﻟﹾﺘﻘﹶﻰ ﺍﻟﹾﺠﻤﻌﺎﻥ ﺇﹺﻧﻤﺎ ﺍﺳﺘﺰﻟﱠﻬﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺑﹺﺒﻌﺾﹺ ﻣﺎ ﻛﹶﺴﺒﻮﺍ ﻭﻟﹶﻘﹶﺪ
ﻋﻔﹶﺎ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻏﹶﻔﹸﻮﺭ ﺣﻠﻴﻢ) .(٢٦٥) (ﻟﹶﻘﹶﺪ ﺗﺎﺏ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺒﹺﻲ ﻭﺍﻟﹾﻤﻬﺎﺟﹺﺮﹺﻳﻦ
ﻭﺍﻟﹾﺄﹶﻧﺼﺎﺭﹺ ﺍﻟﱠﺬﻳﻦ ﺍﺗﺒﻌﻮﻩ ﻓﻲ ﺳﺎﻋﺔ ﺍﻟﹾﻌﺴﺮﺓ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻛﹶﺎﺩ ﻳﺰﹺﻳﻎﹸ ﻗﹸﻠﹸﻮﺏ ﻓﹶﺮﹺﻳﻖﹴ ﻣﻨﻬﻢ ﺛﹸﻢ ﺗﺎﺏ
ﻋﻠﹶﻴﻬﹺﻢ ﺇﹺﻧﻪ ﺑﹺﻬﹺﻢ ﺭﺅﻭﻑ ﺭﺣﻴﻢ ،ﻭﻋﻠﹶﻰ ﺍﻟﺜﱠﻼﺛﹶﺔ ﺍﻟﱠﺬﻳﻦ ﺧﻠﱢﻔﹸﻮﺍ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﺿﺎﻗﹶﺖ ﻋﻠﹶﻴﻬﹺﻢ ﺍﻟﹾﺄﹶﺭﺽ
ﺑﹺﻤﺎ ﺭﺣﺒﺖ ﻭﺿﺎﻗﹶﺖ ﻋﻠﹶﻴﻬﹺﻢ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻭﻇﹶﻨﻮﺍ ﺃﹶﻥﹾ ﻻ ﻣﻠﹾﺠﺄﹶ ﻣﻦ ﺍﻟﻠﱠﻪ ﺇﹺﻟﱠﺎ ﺇﹺﻟﹶﻴﻪ ﺛﹸﻢ ﺗﺎﺏ ﻋﻠﹶﻴﻬﹺﻢ
ﻟﻴﺘﻮﺑﻮﺍ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ) .(٢٦٦) (ﻓﹶﺎﻟﻖ ﺍﻟﹾﺈﹺﺻﺒﺎﺡﹺ ﻭﺟﻌﻞﹶ ﺍﻟﻠﱠﻴﻞﹶ ﺳﻜﹶﻨﺎﹰ ﻭﺍﻟﺸﻤﺲ
ﻭﺍﻟﹾﻘﹶﻤﺮ ﺣﺴﺒﺎﻧﺎﹰ ﺫﹶﻟﻚ ﺗﻘﹾﺪﻳﺮ ﺍﻟﹾﻌﺰﹺﻳﺰﹺ ﺍﻟﹾﻌﻠﻴﻢﹺ( )) .(٢٦٧ﺛﹸﻢ ﺭﺩﻭﺍ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻣﻮﻻﻫﻢ ﺍﻟﹾﺤﻖ ﺃﹶﻻ ﻟﹶﻪ
ﺍﻟﹾﺤﻜﹾﻢ ﻭﻫﻮ ﺃﹶﺳﺮﻉ ﺍﻟﹾﺤﺎﺳﺒﹺﲔ) .(٢٦٨) (ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺑﹺﺎﻟﹾﺤﻖ ﻭﻳﻮﻡ
ﻳﻘﹸﻮﻝﹸ ﻛﹸﻦ ﻓﹶﻴﻜﹸﻮﻥﹸ ﻗﹶﻮﻟﹸﻪ ﺍﻟﹾﺤﻖ ﻭﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻳﻮﻡ ﻳﻨﻔﹶﺦ ﻓﻲ ﺍﻟﺼﻮﺭﹺ ﻋﺎﻟﻢ ﺍﻟﹾﻐﻴﺐﹺ ﻭﺍﻟﺸﻬﺎﺩﺓ
ﺨﺒﹺﲑ) .(٢٦٩) (ﻭﻣﺎ ﺗﺸﺎﺀُﻭﻥﹶ ﺇﹺﻟﱠﺎ ﺃﹶﻥﹾ ﻳﺸﺎﺀَ ﺍﻟﻠﱠﻪ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻋﻠﻴﻤﺎﹰ ﺣﻜﻴﻤﺎﹰ، ﻭﻫﻮ ﺍﻟﹾﺤﻜﻴﻢ ﺍﻟﹾ
)(٢٧٠
) .ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹸ ﻣﺎ ﻳﺪﺧﻞﹸ ﻣﻦ ﻳﺸﺎﺀُ ﻓﻲ ﺭﺣﻤﺘﻪ ﻭﺍﻟﻈﱠﺎﻟﻤﲔ ﺃﹶﻋﺪ ﻟﹶﻬﻢ ﻋﺬﹶﺍﺑﺎﹰ ﺃﹶﻟﻴﻤﺎﹰ(
)(٢٧١
ﻏﹶﺮﻙ ﺑﹺﺮﺑﻚ ﺍﻟﹾﻜﹶﺮﹺﱘﹺ ،ﺍﻟﱠﺬﻱ ﺧﻠﹶﻘﹶﻚ ﻓﹶﺴﻮﺍﻙ ﻓﹶﻌﺪﻟﹶﻚ ،ﻓﻲ ﺃﹶﻱ ﺻﻮﺭﺓ ﻣﺎ ﺷﺎﺀَ ﺭﻛﱠﺒﻚ. (
)ﻓﹶﻤﺎ ﻳﻜﹶﺬﱢﺑﻚ ﺑﻌﺪ ﺑﹺﺎﻟﺪﻳﻦﹺ ،ﺃﹶﻟﹶﻴﺲ ﺍﻟﻠﱠﻪ ﺑﹺﺄﹶﺣﻜﹶﻢﹺ ﺍﻟﹾﺤﺎﻛﻤﲔ) .(٢٧٢) (ﺃﹶﻓﹶﻼ ﻳﻌﻠﹶﻢ ﺇﹺﺫﹶﺍ ﺑﻌﺜﺮ ﻣﺎ ﻓﻲ
ﺍﻟﹾﻘﹸﺒﻮﺭﹺ ،ﻭﺣﺼﻞﹶ ﻣﺎ ﻓﻲ ﺍﻟﺼﺪﻭﺭﹺ ،ﺇﹺﻥﱠ ﺭﺑﻬﻢ ﺑﹺﻬﹺﻢ ﻳﻮﻣﺌﺬ ﻟﹶﺨﺒﹺﲑ) .(٢٧٣) (ﻳﻮﻣﺌﺬ ﻳﻮﻓﱢﻴﻬﹺﻢ ﺍﻟﻠﱠﻪ
ﺩﻳﻨﻬﻢ ﺍﻟﹾﺤﻖ ﻭﻳﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﹾﺤﻖ ﺍﻟﹾﻤﺒﹺﲔ) .(٢٧٤) (ﻗﹶﺪ ﺳﻤﻊ ﺍﻟﻠﱠﻪ ﻗﹶﻮﻝﹶ ﺍﻟﱠﺘﻲ
ﻭﻟﺴﻨﺎ ﻧﻌﺮﻑ -ﺑﺼﻮﺭﺓ ﻳﻘﻴﻨﻴﺔ -ﻣﺎﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻀﻴﺔ
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻗﺒﻞ ﺃﻥ ﲢﺮﻑ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﻜﻬﻨﺔ ﻭﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ،
ﻭﺇﻥ ﻛﻨﺎ ﻧﻌﺮﻑ ﻳﻘﻴﻨﺎ -ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ -ﺃﺎ ﻛﻠﺖ ﺩﻋﺖ ﻟﺘﻮﺣﻴﺪ ﺍﷲ ،ﻭﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﺑﻼ
ﺷﺮﻳﻚ..
ﻭﻟﻜﻦ ﺍﻟﻘﺮﺍﺋﻦ ﻛﻠﻬﺎ ﺗﻘﻮﻝ ﺇﻧﻪ ﻣﺎ ﻣﻦ ﻛﺘﺎﺏ -ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ -ﲢﺪﺙ ﻋﻦ ﻫﺬﻩ
ﺍﻟﻘﻀﻴﺔ ﺬﺍ ﺍﻟﻌﻤﻖ ،ﻭﻫﺬﻩ ﺍﻟﺴﻌﺔ ،ﻭﻫﺬﺍ ﺍﻟﻮﺿﻮﺡ ،ﻭﻫﺬﺍ ﺍﻟﺸﻤﻮﻝ ،ﻭﺩﺧﻞ ﺎ ﻣﻦ ﻛﻞ ﻣﻨﺎﻓﺬ
ﺍﻟﻔﻄﺮﺓ ،ﻭﻣﻦ ﻛﻞ ﻣﺴﺎﺭﺏ ﺍﻟﻨﻔﺲ ،ﲝﻴﺚ ﺗﺴﺘﻮﻋﺐ ﺍﻟﻨﻔﺲ ﻣﻦ ﲨﻴﻊ ﺃﻗﻄﺎﺭﻫﺎ ،ﻭﺗﺘﻐﻠﻐﻞ ﻓﻴﻬﺎ
ﺇﱃ ﺃﻋﻤﻖ ﺃﻋﻤﺎﻗﻬﺎ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻘﺮﺁﻥ ..ﻛﻠﻤﺔ ﺍﷲ ﺍﻷﺧﲑﺓ ﺇﱃ ﺍﻟﺒﺸﺮﻳﺔ ،ﺍﻟﱵ ﲤﺖ ﺎ ﺍﻟﻨﻌﻤﺔ
ﻭﺍﻛﺘﻤﻞ ﺍﻟﺪﻳﻦ) :ﺍﻟﹾﻴﻮﻡ ﺃﹶﻛﹾﻤﻠﹾﺖ ﻟﹶﻜﹸﻢ ﺩﻳﻨﻜﹸﻢ ﻭﺃﹶﺗﻤﻤﺖ ﻋﻠﹶﻴﻜﹸﻢ ﻧﹺﻌﻤﺘﻲ ﻭﺭﺿﻴﺖ ﻟﹶﻜﹸﻢ
ﺍﻟﹾﺄﺳﻼﻡ ﺩﻳﻨﺎﹰ( ).(٢٧٦
ﻧﺴﺘﻄﻴﻊ ﰲ ﻛﻠﻤﺔ ﳐﺘﺼﺮﺓ ﺃﻥ ﻧﻘﻮﻝ ﻋﻦ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺇﻧﻪ ﻫﻮ
ﺍﻟﺬﻱ ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳌﺘﻨﺎﺣﺮﺓ ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ " ﺃﻣﺔ " ﻷﻭﻝ ﻣﺮﺓ ﰲ ﺗﺎﺭﳜﻬﺎ ،ﻭﻟﻴﺲ
ﺃﻱ ﺃﻣﺔ ،ﺇﳕﺎ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ..
ﻟﻘﺪ ﻋﺎﺷﺖ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﻞ ﺃﻣﺪﺍ ﻻ ﳛﺼﻴﻪ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺗﺘﻜﻠﻢ ﻟﻐﺔ ﻭﺍﺣﺪﺓ
ﻭﺇﻥ ﺍﺧﺘﻔﻠﺖ ﳍﺠﺎﺎ ﻣﺎ ﺑﲔ ﻗﺒﻴﻠﺔ ﻭﻗﺒﻴﻠﺔ ،ﻭﺗﺴﻜﻦ ﺃﺭﺿﺎ ﻣﺘﺼﻠﺔ ﻭﺇﻥ ﺗﺒﺎﻋﺪﺕ ﺃﺭﺟﺎﺅﻫﺎ،
ﻭﺗﺘﺸﺎﺑﻪ ﻋﻘﺎﺋﺪﻫﺎ ﻭﺇﻥ ﺍﺧﺘﺼﺖ ﻛﻞ ﻗﺒﻴﻠﺔ ﺑﻮﺛﻦ ﺃﻭ ﺑﻀﻌﺔ ﺃﻭﺛﺎﻥ ،ﻭﺗﺘﻤﺎﺛﻞ ﻋﺎﺩﺍﺎ ﻭﺗﻘﺎﻟﻴﺪﻫﺎ..
ﻭﻟﻜﻨﻬﺎ ﻣﻊ ﺫﻟﻚ ﻻ ﺗﻜﻮﻥ " ﺃﻣﺔ " ،ﻷﻥ ﺍﻟﱰﺍﻋﺎﺕ ﻭﺍﳊﺮﻭﺏ ﺍﳌﺴﺘﻤﺮﺓ ﺑﲔ ﺍﻟﻘﺒﺎﺋﻞ ،ﻭﻣﺎ
ﻳﺘﺨﻠﻒ ﻋﻨﻬﺎ ﻣﻦ ﺍﻟﺜﺎﺭﺍﺕ ﻭﺍﳊﺰﺍﺯﺍﺕ ﺍﳌﺘﺠﺪﺩﺓ ﻋﻠﻰ ﻣﺮ ﺍﻷﻳﺎﻡ ،ﻻ ﲡﻌﻞ ﺍﻟﻘﻠﻮﺏ ﺗﺼﻔﻮ ﻭﻻ
ﺗﺘﻮﺣﺪ ،ﻭﻻ ﺗﺘﻴﺢ ﻓﺮﺻﺔ ﻟﻠﻨﻔﻮﺱ ﻛﻲ ﺗﺘﻘﺎﺭﺏ ﻋﻠﻰ ﺃﻣﺮ ﻋﺎﻡ ﺗﻠﺘﻘﻲ ﻋﻠﻴﻪ ﻓﺘﻠﺘﻘﻲ ﻋﻨﺪﻩ،
ﻭﺗﺘﺠﻤﻊ ﻣﻦ ﺍﻟﺸﺘﺎﺕ..
ﻭﻗﺪ ﻛﺎﻧﺖ ﲢﺪﺙ ﺃﺣﻴﺎﻧﺎ ﲢﺎﻟﻔﺎﺕ ﺑﲔ ﺑﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺑﻌﺾ ،ﻭﻟﻜﻨﻬﺎ ﺃﺑﻌﺪ ﺷﻲﺀ
ﻋﻦ ﺃﻥ ﺗﺸﻜﻞ " ﺃﻣﺔ " ﻣﺘﺤﺪﺓ ﻣﺘﺠﺎﻧﺴﺔ .ﻓﺈﳕﺎ ﻫﻲ ﲢﺎﻟﻔﺎﺕ ﺗﻘﻮﻡ ﺎ ﺑﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ ﺿﺪ
ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ،ﻟﺘﺰﻳﺪ ﻣﻦ ﻗﻮﺎ ﻓﺘﺮﻫﺒﻬﺎ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻷﺧﺮﻯ ،ﻓﻼ ﺗﻔﻜﺮ ﰲ ﺍﻟﻌﺪﻭﺍﻥ ﻋﻠﻴﻬﺎ ﺃﻭ
ﺍﻹﻏﺎﺭﺓ ﻋﻠﻰ ﻣﺎﺋﻬﺎ ﺃﻭ ﻛﻠﺌﻬﺎ ،ﺑﻴﻨﻤﺎ ﺗﺘﺎﺡ ﳍﺎ ﻫﻲ ﻓﺮﺻﺔ ﺍﻹﻏﺎﺭﺓ ﻭﺍﻟﻌﺪﻭﺍﻥ ﻣﻌﺘﻤﺪﺓ ﻋﻠﻰ ﻗﻮﺎ
ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﲢﺎﻟﻔﻬﺎ ﻣﻊ ﻗﺒﻴﻠﺔ ﺃﺧﺮﻯ ﺃﻭ ﲨﻠﺔ ﻗﺒﺎﺋﻞ ﺗﺘﻘﺎﺳﻢ ﻣﻌﺎ ﻋﻠﻰ ﺍﻟﻮﻻﺀ ﰲ ﺍﻟﺴﺮﺍﺀ
ﻭﺍﻟﻀﺮﺍﺀ!..
ﻭﺭﲟﺎ ﻛﺎﻥ ﺣﻠﻒ ﺍﻟﻔﻀﻮﻝ ﺃﻗﺮﺏ ﺷﻲﺀ ﺇﱃ ﺍﻟﺘﺠﻤﻊ ﻋﻠﻰ ﺃﻣﺮ ﻋﺎﻡ ،ﻭﻫﺪﻑ ﺳﺎﻡ ﻻ
ﺻﻠﺔ ﻟﻪ ﺑﺎﻟﻌﺪﻭﺍﻥ ،ﻭﺇﳕﺎ ﻫﻮ ﻟﺪﻓﻊ ﺍﻟﻌﺪﻭﺍﻥ ﻭﺭﺩ ﺍﳊﻘﻮﻕ ﺍﳌﻐﺘﺼﺒﺔ ﻭﲪﺎﻳﺔ ﺍﻟﻀﻌﻔﺎﺀ ،ﺣﱴ ﺇﻥ
ﺭﺳﻮﻝ ﺍﷲ < ﻗﺎﻝ ﻋﻨﻪ :ﺩﻋﻴﺖ ﺇﱃ ﺣﻠﻒ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻟﻮ ﺩﻋﻴﺖ ﺇﻟﻴﻪ ﰲ ﺍﻹﺳﻼﻡ ﻷﺟﺒﺖ..
ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﻣﺎ ﻳﺰﺍﻝ ﰲ ﳏﻴﻂ " ﺍﻟﻘﺒﺎﺋﻞ " ﻭﻟﻴﺲ ﻧﺎﺑﻌﺎ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﰲ ﺇﻗﺎﻣﺔ ﺃﻣﺔ
ﻣﻮﺣﺪﺓ ،ﺃﻭ ﺩﻭﻟﺔ ﻣﻮﺣﺪﺓ..
ﲨﻊ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺘﻨﺎﻓﺮﺓ ،ﻓﺘﻘﺎﺭﺑﺖ ،ﻓﺎﲢﺪﺕ ،ﻓﺎﻟﺘﺤﻤﺖ ،ﻷﻭﻝ ﻣﺮﺓ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻋﻠﻰ
ﳓﻮ ﻏﲑ ﻣﺴﺒﻮﻕ ﰲ ﺍﻟﺘﺎﺭﻳﺦ )ﻭﺍﺫﹾﻛﹸﺮﻭﺍ ﻧﹺﻌﻤﺖ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻜﹸﻢ ﺇﹺﺫﹾ ﻛﹸﻨﺘﻢ ﺃﹶﻋﺪﺍﺀً ﻓﹶﺄﹶﻟﱠﻒ ﺑﻴﻦ
ﻗﹸﻠﹸﻮﺑﹺﻜﹸﻢ ﻓﹶﺄﹶﺻﺒﺤﺘﻢ ﺑﹺﻨﹺﻌﻤﺘﻪ ﺇﹺﺧﻮﺍﻧﺎﹰ ﻭﻛﹸﻨﺘﻢ ﻋﻠﹶﻰ ﺷﻔﹶﺎ ﺣﻔﹾﺮﺓ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻓﹶﺄﹶﻧﻘﹶﺬﹶﻛﹸﻢ ﻣﻨﻬﺎ ﻛﹶﺬﹶﻟﻚ
ﻳﺒﻴﻦ ﺍﻟﻠﱠﻪ ﻟﹶﻜﹸﻢ ﺁﻳﺎﺗﻪ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻬﺘﺪﻭﻥﹶ( ).(٢٧٧
ﺃﻣﺎ ﺃﺎ ﻣﻌﺠﺰﺓ ..ﻭﺃﻣﺎ ﺃﺎ ﲢﻘﻘﺖ ﺑﺎﻟﻔﻌﻞ ،ﻓﺄﻣﺮ ﻳﺸﻬﺪ ﺑﻪ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ..
ﻭﻟﻘﺪ ﺣﺎﻭﻟﺖ ﺩﻋﻮﻯ " ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ " ﺫﺍﺕ ﻳﻮﻡ ﺃﻥ ﺗﺰﻋﻢ ﳍﺎ ﻃﺮﻳﻘﺎ ﺇﱃ ﻫﺬﻩ
ﺍﻟﻮﺣﺪﺓ ،ﻓﻘﺎﻟﺖ ﺇﻥ ﺍﻷﻣﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺎﻧﺖ ﺗﺘﻮﻕ ﺇﱃ ﺍﻟﺘﺠﻤﻊ ﻭﺍﻟﺘﻮﺣﺪ ﻭﻟﻜﻨﻬﺎ ﻻ ﲡﺪ " ﺍﻟﺰﻋﻴﻢ
ﺍﻟﻘﺎﺋﺪ " ﺍﻟﺬﻱ ﻳﻮﺣﺪﻫﺎ ،ﻓﻠﻤﺎ ﻭﺟﺪﺗﻪ ﰲ ﺷﺨﺺ ﺭﺳﻮﻝ ﺍﷲ < ،ﺳﺎﺭﻋﺖ ﺇﱃ ﲢﻘﻴﻘﻪ..
ﻓﺈﻥ ﻫﺬﻩ " ﺍﻷﻣﺔ " ﺍﳌﺰﻋﻮﻣﺔ ﱂ ﲡﺘﻤﻊ ﻋﻠﻰ ﺷﻲﺀ ﺍﺟﺘﻤﺎﻋﻬﺎ ﻋﻠﻰ ﺣﺮﺏ ﺫﻟﻚ
ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ < ﻭﺇﻳﺬﺍﺋﻪ ﻭﺍﻟﺼﺪ ﻋﻨﻪ ﻭﻋﻦ ﺩﻋﻮﺗﻪ ،ﻭﺍﺎﻣﻪ ﺑﺎﻟﺴﺤﺮ ﻭﺍﳉﻨﻮﻥ ﻭﺍﻟﺘﻠﻘﻲ ﻣﻦ
ﺍﻟﺸﻴﺎﻃﲔ!
)ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻫﻞﹾ ﻧﺪﻟﱡﻜﹸﻢ ﻋﻠﹶﻰ ﺭﺟﻞﹴ ﻳﻨﺒﺌﹸﻜﹸﻢ ﺇﹺﺫﹶﺍ ﻣ ﺰﻗﹾﺘﻢ ﻛﹸﻞﱠ ﻣﻤﺰﻕﹴ ﺇﹺﻧﻜﹸ ﻢ
ﻟﹶﻔﻲ ﺧﻠﹾﻖﹴ ﺟﺪﻳﺪ ،ﺃﹶﻓﹾﺘﺮﻯ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻛﹶﺬﺑﺎﹰ ﺃﹶﻡ ﺑﹺﻪ ﺟﹺﻨﺔﹲ( )) .(٢٧٨ﻭﺇﹺﻥﹾ ﻳﻜﹶﺎﺩ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ
ﻟﹶﻴﺰﻟﻘﹸﻮﻧﻚ ﺑﹺﺄﹶﺑﺼﺎﺭﹺﻫﻢ ﻟﹶﻤﺎ ﺳﻤﻌﻮﺍ ﺍﻟﺬﱢﻛﹾﺮ ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺇﹺﻧﻪ ﻟﹶﻤﺠﻨﻮﻥﹲ( )) .(٢٧٩ﻭﺇﹺﺫﹶﺍ ﺭﺃﹶﻭﻙ ﺇﹺﻥﹾ
ﻳﺘﺨﺬﹸﻭﻧﻚ ﺇﹺﻟﱠﺎ ﻫﺰﻭﺍﹰ ﺃﹶﻫﺬﹶﺍ ﺍﻟﱠﺬﻱ ﺑﻌﺚﹶ ﺍﻟﻠﱠﻪ ﺭﺳﻮﻻﹰ ،ﺇﹺﻥﹾ ﻛﹶﺎﺩ ﻟﹶﻴﻀﻠﱡﻨﺎ ﻋﻦ ﺁﻟﻬﺘﻨﺎ ﻟﹶﻮﻻ ﺃﹶﻥﹾ
ﺻﺒﺮﻧﺎ ﻋﻠﹶﻴﻬﺎ( ).(٢٨٠
ﻫﻮ ﺍﻟﺬﻱ ﺃﻻﻥ ﺗﻠﻚ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﻠﺪﺓ ،ﻭﺃﺫﺍﺏ ﺍﻟﺮﺍﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻐﺸﻰ ﺍﻟﻘﻠﻮﺏ
ﻓﻴﻜﺴﻮﻫﺎ ﺑﺎﻟﻄﺒﻘﺔ ﺍﳌﺘﺤﺠﺮﺓ ﺍﻟﱵ ﲤﻨﻊ ﺍﻟﻨﻮﺭ ﻣﻦ ﺍﻟﻨﻔﺎﺫ ﺇﻟﻴﻬﺎ ،ﻭﺗﺼﺪﻫﺎ ﻋﻦ ﺑﺸﺎﺷﺔ ﺍﻹﺳﻼﻡ:
)ﺍﻟﻠﱠﻪ ﻧﺰﻝﹶ ﺃﹶﺣﺴﻦ ﺍﻟﹾﺤﺪﻳﺚ ﻛﺘﺎﺑﺎﹰ ﻣﺘﺸﺎﺑﹺﻬﺎﹰ ﻣﺜﹶﺎﻧﹺﻲ ﺗﻘﹾﺸﻌﺮ ﻣﻨﻪ ﺟﻠﹸﻮﺩ ﺍﻟﱠﺬﻳﻦ ﻳﺨﺸﻮﻥﹶ ﺭﺑﻬ ﻢ
ﺛﹸﻢ ﺗﻠﲔ ﺟﻠﹸﻮﺩﻫﻢ ﻭﻗﹸﻠﹸﻮﺑﻬﻢ ﺇﹺﻟﹶﻰ ﺫﻛﹾﺮﹺ ﺍﻟﻠﱠﻪ ﺫﹶﻟﻚ ﻫﺪﻯ ﺍﻟﻠﱠﻪ ﻳﻬﺪﻱ ﺑﹺﻪ ﻣﻦ ﻳﺸﺎﺀُ ﻭﻣﻦ ﻳﻀﻠﻞﹺ
ﺍﻟﻠﱠﻪ ﻓﹶﻤﺎ ﻟﹶﻪ ﻣﻦ ﻫﺎﺩ.(٢٨١) (
ﻓﺄﻱ ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﺬﻱ ﲨﻊ ﺗﻠﻚ ﺍﻟﻘﺒﺎﺋﻞ ﺍﳌﺘﻨﺎﺣﺮﺓ ﰲ ﺃﻣﺔ ،ﰒ ﺃﺧﺮﺝ
ﻣﻨﻬﺎ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ؟ )ﻛﹸﻨﺘﻢ ﺧﻴﺮ ﺃﹸﻣﺔ ﺃﹸﺧﺮﹺﺟﺖ ﻟﻠﻨﺎﺱﹺ ﺗﺄﹾﻣﺮﻭﻥﹶ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ
ﻭﺗﻨﻬﻮﻥﹶ ﻋﻦﹺ ﺍﻟﹾﻤﻨﻜﹶﺮﹺ ﻭﺗﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﱠﻪ.(٢٨٢) (
ﻭﻟﻮ ﲢﺮﻳﻨﺎ ﺍﻷﺩﺍﺓ ﺍﻟﱵ ﺃﺧﺮﺝ ﺍﷲ ﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ،ﻟﻮﺟﺪﻧﺎ ﺃﺎ ﻫﻲ ﻗﻀﻴﺔ
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ! ﻓﻜﻴﻒ ﺗﻔﻌﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻘﻮﻝ ،ﻭﻛﻴﻒ ﺗﻔﻌﻞ ﰲ ﺍﻟﻮﺟﺪﺍﻥ
ﻭﺍﻟﺴﻠﻮﻙ ،ﻭﻛﻴﻒ ﺗﺼﻞ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺑﻨﺎﺀ ﺃﻣﺔ ﻣﺘﻀﺎﻣﺔ ﻣﺘﻤﺎﺳﻜﺔ ﻣﻦ ﻟﺒﻨﺎﺕ ﻛﺎﻧﺖ ﻣﺘﻨﺎﻓﺮﺓ
ﻣﻦ ﻗﺒﻞ ،ﺗﺄﰉ ﺃﻥ ﲡﺘﻤﻊ ﰲ ﻛﻴﺎﻥ ﻏﲑ ﻛﻴﺎﻥ ﺍﻟﻘﺒﻴﻠﺔ ،ﺍﻟﺬﻱ ﻳﺸﻜﻞ ﰲ ﺣﺲ ﺃﺻﺤﺎﺑﻪ ﺭﺑﺎ ﻣﻦ
ﺍﻷﺭﺑﺎﺏ:
)(٢٨٣
ﻭﻫﻞ ﺃﻧﺎ ﺇﻻ ﻣﻦ ﻏﺰﻳﺔ ﺇﻥ ﻏﻮﺕ ﻏﻮﻳﺖ ،ﻭﺇﻥ ﺗﺮﺷﺪ ﻏﺰﻳﺔ ﺃﺭﺷﺪ!
ﺑﻞ ﻛﻴﻒ ﻭﺻﻠﺖ ﺇﱃ ﺗﻔﺘﻴﺖ ﺍﻟﻘﺒﻴﻠﺔ ،ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ ،ﺇﺫﺍ ﱂ ﺗﺴﺘﻘﻢ ﻋﻠﻰ
ﺍﳊﻖ ،ﻭﺗﻨﺸﺊ ﺑﺪﻻ ﻣﻨﻬﺎ ﻛﻴﺎﻧﺎ ﻣﺘﻤﺎﺳﻜﺎ ﻳﻘﻮﻡ ﻋﻠﻰ ﺭﺑﺎﻁ ﻻ ﻳﻨﺒﻊ ﺃﺳﺎﺳﺎ ﻣﻦ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ،
ﻭﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﻗﻮﻯ ﻣﻦ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ ﲟﺎ ﻻ ﻳﻘﺎﺱ؟!
)ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﹸﻭﺍ ﺁﺑﺎﺀَﻛﹸﻢ ﻭﺇﹺﺧﻮﺍﻧﻜﹸﻢ ﺃﹶﻭﻟﻴﺎﺀَ ﺇﹺﻥ ﺍﺳﺘﺤﺒﻮﺍ ﺍﻟﹾﻜﹸﻔﹾ ﺮ
ﻋﻠﹶﻰ ﺍﻟﹾﺄﳝﺎﻥ ﻭﻣﻦ ﻳﺘﻮﻟﱠﻬﻢ ﻣﻨﻜﹸﻢ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ ،ﻗﹸﻞﹾ ﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﺁﺑﺎﺅﻛﹸﻢ ﻭﺃﹶﺑﻨﺎﺅﻛﹸﻢ
ﺸﲑﺗﻜﹸﻢ ﻭﺃﹶﻣﻮﺍﻝﹲ ﺍﻗﹾﺘﺮﻓﹾﺘﻤﻮﻫﺎ ﻭﺗﺠﺎﺭﺓﹲ ﺗﺨﺸﻮﻥﹶ ﻛﹶﺴﺎﺩﻫﺎ ﻭﺇﹺﺧﻮﺍﻧﻜﹸﻢ ﻭﺃﹶ ﺯﻭﺍﺟﻜﹸﻢ ﻭﻋ
ﻭﻣﺴﺎﻛﻦ ﺗﺮﺿﻮﻧﻬﺎ ﺃﹶﺣﺐ ﺇﹺﻟﹶﻴﻜﹸﻢ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺟﹺﻬﺎﺩ ﻓﻲ ﺳﺒﹺﻴﻠﻪ ﻓﹶﺘﺮﺑﺼﻮﺍ ﺣﺘﻰ ﻳﺄﹾﺗﻲ
ﺍﻟﻠﱠﻪ ﺑﹺﺄﹶﻣﺮﹺﻩ ﻭﺍﻟﻠﱠﻪ ﻻ ﻳﻬﺪﻱ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻔﹶﺎﺳﻘﲔ.(٢٨٤) (
ﻫﺬﺍ ﺇﻧﺴﺎﻥ ﺟﺎﻫﻠﻲ ..ﻳﻌﻴﺶ ﺑﻔﻜﺮ ﺟﺎﻫﻠﻲ ،ﻭﻗﻠﺐ ﺟﺎﻫﻠﻲ ،ﻭﺳﻠﻮﻙ ﺟﺎﻫﻠﻲ ..ﻓﻤﺎ
ﺍﻫﺘﻤﺎﻣﺎﺗﻪ؟ ﻷﻱ ﺷﻲﺀ ﻳﻌﻴﺶ؟! ﻣﺎ ﻏﺎﻳﺔ ﺍﻟﻮﺟﻮﺩ ﰲ ﺣﺴﻪ ﻭﰲ ﺗﺼﻮﺭﺍﺗﻪ؟
ﻭﺍﻟﻔﺮﺻﺔ ﺍﳌﺘﺎﺣﺔ ﳍﺬﺍ ﺍﳌﺘﺎﻉ ﻫﻲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﻫﻲ ﰲ ﺣﺲ ﺃﺻﺤﺎﺎ ﻓﺮﺻﺔ
ﻭﺍﺣﺪﺓ ،ﺇﺫﺍ ﺍﻧﻘﻀﺖ ﻻ ﺗﻌﻮﺩ .ﻓﻀﻼ ﻋﻦ ﻛﻮﺎ ﻟﻴﺴﺖ ﻣﻀﻤﻮﻧﺔ ﻣﻦ ﺣﻴﺚ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺼﺤﺔ
ﺃﻭ ﺍﻟﻘﻮﺓ ﺃﻭ ﺍﻟﺜﺮﻭﺓ ﺃﻭ ﺍﻟﺘﻤﻜﻦ ..ﻭﻣﻦ ﰒ ﻓﻜﻞ ﻓﺮﺻﺔ ﺗﺴﻨﺢ ﻟﻼﺳﺘﻤﺘﺎﻉ ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻔﹶﻮﺕ،
ﻭﻛﻞ ﻧﻮﻉ ﻣﻦ ﺍﳌﺘﺎﻉ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺒﺎﺡ ،ﻓﻼ ﺣﻼﻝ ﻭﻻ ﺣﺮﺍﻡ ،ﻭﻻ ﺍﻣﺘﻨﺎﻉ ﻋﻦ ﺍﳌﺘﺎﺡ:
ﻓﻴﺬﻛﺮ ﺍﻟﺸﺎﻋﺮ ) (٢٨٨ﺍﳋﻤﺮ ﻭﺍﳊﺮﺏ ﻭﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺃﺎ ﻫﻲ ﺍﻟﱵ ﳛﺮﺹ ﻋﻠﻰ ﺍﳊﻴﺎﺓ
ﻣﻦ ﺃﺟﻠﻬﺎ ،ﻭﻟﻮﻻﻫﺎ ﻣﺎ ﻛﺎﻥ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻭﻻ ﻣﺒﺎﻟﻴﺎ ﺑﺎﳌﺮﺽ ﺃﻭ ﺍﳌﻮﺕ ،ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ
ﻗﺎﻝ:
ﺃﻻ ﺃﻳﻬﺎ ﺍﻟﻼﺋﻤﻲ ﺃﺣﻀﺮ ﺍﻟﻮﻏﻰ ﻭﺃﻥ ﺃﺷﻬﺪ ﺍﻟﻠﺬﺍﺕ ،ﻫﻞ ﺃﻧﺖ ﻣﺨﻠﺪﻱ؟!
ﻭﻟﻜﻦ ﺍﻻﻧﻘﻴﺎﺩ ﳍﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺸﺄ ﻋﻨﻪ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﺼﺪﺍﻡ ﺑﲔ ﺍﻟﺒﺸﺮ ،ﻣﺎ
ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﺎ ﳝﻨﻊ ﺍﻻﺣﺘﻜﺎﻙ ﺃﻭ ﻳﻠﻄﱢﻔﻪ .ﻭﻫﻨﺎ ﺗﻨﻘﺴﻢ ﺍﺘﻤﻌﺎﺕ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺇﱃ ﻧﻮﻋﲔ:
ﻧﻮﻉ ﳘﺠﻲ ﻣﺘﱪﺑﺮ ،ﻻ ﻧﻈﺎﻡ ﻓﻴﻪ ﻭﻻ ﺿﻮﺍﺑﻂ ،ﺗﺆﺧﺬ ﻓﻴﻪ ﺍﻷﻣﻮﺭ ﺑﻘﻮﺓ ﺍﻟﺪﺭﺍﻉ:
)(٢٨٩
ﻭﻣﻦ ﱂ ﻳﺬﺩ ﻋﻦ ﺣﻮﺿﻪ ﺑﺴﻼﺣﻪ ﻳﻬﺪﻡ ،ﻭﻣﻦ ﻻ ﻳﻈﹾﻠﻢ ﺍﻟﻨﺎﺱ ﻳﻈﹾﻠﹶﻢﹺ
ﻭﻧﻮﻉ " ﻣﺘﺤﻀﺮ " ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ ،ﲢﺪﺩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻳﺘﻢ ﺎ ﺍﺳﺘﻤﺘﺎﻉ ﻛﻞ ﺇﻧﺴﺎﻥ "
ﲝﻘﻮﻗﻪ " ﻣﻊ ﺗﻘﻠﻴﻞ ﺍﻟﺼﺮﺍﻉ ﺇﱃ ﺃﻗﺼﻰ ﺣﺪ ﻣﺴﺘﻄﺎﻉ .ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﻨﺎﺱ ﰲ ﺗﻠﻚ
ﺍﳊﻀﺎﺭﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻫﻲ ﺫﺍﺕ ﺍﻻﻫﺘﻤﺎﻣﺎﺕ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ ﺍﻟﻨﺎﺱ ﰲ ﺍﺘﻤﻌﺎﺕ ﺍﳍﻤﺠﻴﺔ ،ﻭﺇﻥ
ﻃﻠﻴﺖ ﺑﻄﻼﺀ ﻳﺰﻳﻨﻬﺎ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ! ﰒ ﺇﻥ ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﻟﺘﺼﺎﺩﻡ ﺃﻭ ﻳﻘﻠﻠﻪ ﳏﺪﻭﺩ ﲝﺪﻭﺩ
" ﺍﻟﻘﻮﻡ " ﺃﻭ " ﺍﻟﻮﻃﻦ " ..ﺃﻣﺎ ﰲ ﳏﻴﻂ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻮﺍﺳﻊ ﻓﺎﻟﻘﻮﺓ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﳌﻌﺘﻤﺪﺓ ،ﻭﻭﻳﻞ
ﻟﻠﻤﻐﻠﻮﺏ!
ﻟﻮ ﺃﺗﻴﺢ ﻟﺴﺎﺋﻤﺔ ﻣﻦ ﺍﻟﺴﻮﺍﺋﻢ ﺃﻥ ﺗﻌﱪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﱵ ﻧﺘﺤﺪﺙ ﺎ ﳓﻦ ،ﻓﻤﺬﺍ ﻛﺎﻧﺖ ﺗﻘﻮﻝ
ﻏﲑ ﻣﺎ ﻗﺎﻟﺘﻪ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ؟!
ﻭﺫﻟﻚ ﻛﻠﻪ ﻓﻀﻼ ﻋﻦ ﺍﻟﻀﻼﻝ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺴﻠﻮﻛﻲ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻣﻦ ﻋﻘﻴﺪﺓ
ﻻ ﺗﺆﻣﻦ ﺑﺎﷲ ﺍﻟﻮﺍﺣﺪ ،ﻭﻻ ﺗﺆﻣﻦ ﺑﺎﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ،ﻭﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ ،ﻓﺘﻨﺘﻬﻲ ﺍﳊﻴﺎﺓ ﰲ
ﺣﺴﻬﺎ ﻋﻨﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﺗﻨﺤﺼﺮ ﺍﻷﻫﺪﺍﻑ ﰲ ﺍﻟﻐﻠﺒﺔ ﻭﺍﳌﺘﺎﻉ ،ﻭﻫﻲ ﺫﺍﺕ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ
ﻳﻌﻴﺶ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﳊﻴﻮﺍﻥ ،ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺍﻟﺼﻮﺭ ،ﻭﺍﺧﺘﻠﻔﺖ ﺍﻷﺩﻭﺍﺕ.
ﻭﻻ ﳛﺴﱭ ﺃﺣﺪ ﺃﻥ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻧﺎﺟﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻀﻼﻟﺔ .ﺑﻞ ﻫﻲ ﻏﺎﺭﻗﺔ ﻓﻴﻬﺎ
ﺇﱃ ﺍﻵﺫﺍﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﺪﻳﻬﺎ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﻣﺎ ﺗﺰﻳﻒ ﺑﻪ ﺍﻟﻮﺍﻗﻊ ،ﻭﺗﺰﺧﺮﻓﻪ ﺑﺸﱴ ﺍﻟﺰﺧﺎﺭﻑ،
ﻭﺗﺘﺤﺪﺙ ﺑﻪ ﻋﻦ " ﺍﻟﻘﻴﻢ ﺍﻟﻌﻠﻴﺎ " ﻭ " ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ " ﻭ " ﺍﻟﻌﺪﺍﻟﺔ " ﻭ " ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ "
ﻭ " ﺣﻖ ﺗﻘﺮﻳﺮ ﺍﳌﺼﲑ " ..ﻭﻋﺸﺮﺍﺕ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻤﻴﻠﺔ ﺍﳋﻼﺑﺔ ﺍﻟﱵ ﻻ ﺭﺻﻴﺪ ﳍﺎ ﰲ
ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ..ﺇﳕﺎ ﳛﻜﻢ ﺍﻟﻮﺍﻗﻊ ﻗﺎﻧﻮﻥ ﺍﻟﻐﺎﺏ :ﺍﻟﻘﻮﻱ ﻳﺄﻛﻞ ﺍﻟﻀﻌﻴﻒ ،ﺃﻭ ﻳﺰﳛﻪ ﻣﻦ ﺍﻟﻄﺮﻳﻖ.
ﻭﻣﻦ ﻛﺎﻥ ﰲ ﺷﻚ ﻣﻦ ﻫﺬﺍ ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﳊﺎﺿﺮ ،ﻓﻘﻀﻴﺔ ﺍﻷﺭﺽ
ﺍﳌﻐﺘﺼﺒﺔ ﰲ ﻓﻠﺴﻄﲔ ،ﻭﻭﻗﻮﻑ " ﺍﻟﻘﻮﻯ ﺍﻟﻌﻈﻤﻰ " ﻣﻊ ﺍﺮﻡ ﺍﳌﻐﺘﺼﺐ ﺿﺪ ﺻﺎﺣﺐ ﺍﳊﻖ
ﺍﳌﺴﺘﻀﻌﻒ ﺍﳌﺄﻛﻮﻝ!
ﻭﻟﻜﻨﺎ ﻣﻌﻨﻴﻮﻥ ﻫﻨﺎ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﺬﺍﺕ ،ﺍﻟﱵ ﻋﺎﺷﺖ ﺁﻣﺎﺩﺍﹰ ﻣﻦ
ﺍﻟﺰﻣﻦ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ،ﻋﺎﺟﺰﺓ ﻋﻦ ﺗﻜﻮﻳﻦ " ﺃﻣﺔ " ،ﺣﱴ ﺁﻣﻨﺖ ﺑﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﺘﻜﻮﻥ
ﻣﻨﻬﺎ ﺧﲑﺓ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ.
ﻧﺮﻳﺪ ﺃﻥ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﻧﻮﻉ ﺍﻟﺘﻐﻴﲑ ﺍﻟﺬﻱ ﺣﺪﺙ ﻓﻴﻬﺎ ،ﻭﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﺣﻘﻘﺖ ﺎ ﻻ
ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﺎ ﺣﻘﻘﺖ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﰲ ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ،ﻻ ﰲ ﻋﺎﱂ ﺍﻟﻮﻫﻢ ،ﻭﻻ ﰲ ﻋﺎﱂ ﺍﻟﺸﻌﺎﺭﺍﺕ
ﺍﳌﻄﻠﻘﺔ ﰲ ﺍﳍﻮﺍﺀ.
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ..ﺇﺫﻥ ﻓﻬﻮ ﺇﻟﻪ ﻭﺍﺣﺪ ،ﻭﻣﻌﺒﻮﺩ ﻭﺍﺣﺪ ،ﻭﻣﺘﺠﻪ ﻭﺍﺣﺪ ﳏﺪﺩ ﺍﻟﺴﻤﺎﺕ..
)ﺃﹶﺃﹶﺭﺑﺎﺏ ﻣﺘﻔﹶﺮﻗﹸﻮﻥﹶ ﺧﻴﺮ ﺃﹶﻡﹺ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻮﺍﺣﺪ ﺍﻟﹾﻘﹶﻬﺎﺭ ،ﻣﺎ ﺗﻌﺒﺪﻭﻥﹶ ﻣﻦ ﺩﻭﻧﹺﻪ ﺇﹺﻟﱠﺎ ﺃﹶﺳﻤﺎ ًﺀ
ﺳﻤﻴﺘﻤﻮﻫﺎ ﺃﹶﻧﺘﻢ ﻭﺁﺑﺎﺅﻛﹸﻢ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﺑﹺﻬﺎ ﻣﻦ ﺳﻠﹾﻄﹶﺎﻥ ﺇﹺﻥ ﺍﻟﹾﺤﻜﹾﻢ ﺇﹺﻟﱠﺎ ﻟﻠﱠﻪ ﺃﹶﻣﺮ ﺃﹶﻟﱠﺎ ﺗﻌﺒﺪﻭﺍ
ﺇﹺﻟﱠﺎ ﺇﹺﻳﺎﻩ ﺫﹶﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻟﹾﻘﹶﻴﻢ ﻭﻟﹶﻜﻦ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺎﺱﹺ ﻻ ﻳﻌﻠﹶﻤﻮﻥﹶ( ).(٢٩١
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ..ﻓﻼ ﺗﺸﺘﺖ ﺑﻌﺪ ﺍﻵﻥ ﺑﲔ ﺍﻵﳍﺔ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﱵ ﺗﺸﺘﺖ ﺍﻟﻨﻔﺲ ﻭﲤﺰﻕ
ﻭﺣﺪﺎ ،ﻓﺘﻔﻘﺪ ﻃﻤﺄﻧﻴﻨﺘﻬﺎ ،ﻓﻴﻨﺸﺄ ﺍﻟﻘﻠﻖ ﻭﺍﳊﲑﺓ ﻭﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ ،ﻭﺍﳋﻤﺮ
ﻭﺍﳌﺨﺪﺭﺍﺕ ﻭﺍﳉﺮﳝﺔ ﺍﻟﺘﱵ ﺗﻌﺞ ﺎ ﺍﳉﺎﻫﻠﻴﺎﺕ) .ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺗﻄﹾﻤﺌﻦ ﻗﹸﻠﹸﻮﺑﻬﻢ ﺑﹺﺬﻛﹾﺮﹺ ﺍﻟﻠﱠﻪ ﺃﹶﻻ
ﺑﹺﺬﻛﹾﺮﹺ ﺍﻟﻠﱠﻪ ﺗﻄﹾﻤﺌﻦ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ.(٢٩٢) (
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ..ﻓﻤﻨﻬﺠﻪ ﻫﻮ ﺍﳌﻨﻬﺞ ،ﻭﺃﻣﺮﻩ ﻫﻮ ﺍﻷﻣﺮ ،ﻭﺷﺮﻋﻪ ﻫﻮ ﺍﻟﺸﺮﻉ :ﻣﺎ ﺃﺣﻠﻪ
ﻫﻮ ﺍﳊﻼﻝ ،ﻭﻣﺎ ﺣﺮﻣﻪ ﻫﻮ ﺍﳊﺮﺍﻡ ،ﻭﻣﺎ ﺃﺑﺎﺣﻪ ﻫﻮ ﺍﳌﺒﺎﺡ ،ﻭﻣﺎ ﻣﻨﻌﻪ ﻓﻬﻮ ﺍﳌﻤﻨﻮﻉ.
ﻭﻗﻮﻟﻪ ﻫﻮ ﺍﳊﻖ..
ﻭﻫﻮ ﻳﻘﻮﻝ ﺇﻥ ﳏﻤﺪﺍﹰ < ﻫﻮ ﺭﺳﻮﻟﻪ ،ﻭﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻋﻠﻰ ﺭﺳﻮﻟﻪ،
ﻭﺇﻥ ﻫﻨﺎﻙ ﺑﻌﺜﺎ ﻭﻧﺸﻮﺭﺍ ،ﻭﺣﺴﺎﺑﺎﹰ ﻭﺟﺰﺍﺀ ،ﻭﺟﻨﺔ ﻭﻧﺎﺭﺍﹰ ..ﻓﺬﻟﻚ ﻛﻠﻪ ﺣﻖ ،ﻭﻫﻮ ﺣﻖ ﺍﻟﻴﻘﲔ..
ﺍﻟﻘﺒﻴﻠﺔ ..ﻭﺷﺮﻑ ﺍﻟﻘﺒﻴﻠﺔ ..ﻭﺃﺭﺽ ﺍﻟﻘﺒﻴﻠﺔ ،ﻭﻣﺮﺍﻋﻲ ﺍﻟﻘﺒﻴﻠﺔ ،ﻭﻣﻨﻌﺔ ﺍﻟﻘﺒﻴﻠﺔ ..ﰒ
ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﻴﺎﻥ ﺍﻟﻔﺮﺩﻱ :ﺍﳋﻤﺮ ﻭﺍﻟﻨﺴﺎﺀ ،ﻭﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ،ﻭﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺍﻟﻔﺮﺩ ﻣﻦ ﺃﻟﻮﺍﻥ
ﺍﳌﺘﺎﻉ..
ﻭﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﻣﺒﻠﻎ ﺍﻟﻌﻠﻢ ،ﻭﻏﺎﻳﺔ ﺍﳍﻢ ،ﻭﳎﺎﻝ ﺍﻟﺘﻄﻠﻊ ،ﻭﻣﺴﺮﺡ ﺍﻟﺴﻌﻲ ،ﻭﻏﺎﻳﺔ
ﺍﻟﻐﺎﻳﺎﺕ..
ﻭﺍﻵﻥ ﻓﻠﻨﻨﻈﺮ ﻛﻴﻒ ﺻﺎﺭﺕ ﺻﻔﺤﺔ ﺍﻟﻘﻴﻢ ﻋﻠﻰ ﻫﺪﻯ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ..
ﻭﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ ﻣﺎ ﺗﺰﺍﻝ ..ﻭﻟﻜﻦ ﺑﻀﻮﺍﺑﻂ ..ﻭﺍﳌﺎﻝ ﻭﺍﻟﺒﻨﻮﻥ ..ﻭﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ..ﻭﻗﺴﻂ
ﻣﻦ ﺍﳌﺘﺎﻉ ..ﻛﻞ ﺫﻟﻚ ﻣﺎ ﺯﺍﻝ ﻣﻮﺟﻮﺩﺍ ﰲ ﺍﻟﺼﻔﺤﺔ ﻭﻟﻜﻦ ﰲ ﺣﺪﻭﺩ ﺗﻠﻚ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ
ﲢﺪﺩ ﺍﳊﺮﺍﻡ ﻭﺍﳊﻼﻝ ﻭﺍﳌﻤﻨﻮﻉ ﻭﺍﳌﺒﺎﺡ..
ﻭﻟﻜﻦ ﺃﻳﻦ ﻣﻜﺎﺎ ﰲ ﺍﻟﺼﻔﺤﺔ؟ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺎﺋﻤﺔ؟! ﺃﻡ ﺇﻥ ﺃﻣﺮﺍﹰ ﺁﺧﺮ ﻫﻮ ﺍﻟﺬﻱ
ﺃﺻﺒﺢ ﺍﻟﻴﻮﻡ ﳛﺘﻞ ﺭﺃﺱ ﺍﻟﻘﺎﺋﻤﺔ ،ﻭﻳﻠﻮﻥ ﺑﻠﻮﻧﻪ ﻛﻞ ﻣﺎ ﻋﺪﺍﻩ؟
ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺎﺋﻤﺔ ﺍﻟﻴﻮﻡ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ،ﻭﻣﻦ ﰒ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺑﺎﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ..ﺑﻜﻞ
ﻣﺸﺎﻋﺮ ﺍﻟﻘﻠﺐ ،ﻭﻛﻞ ﺃﻟﻮﺍﻥ ﺍﻟﺴﻠﻮﻙ..
ﻭﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺣﺴﺎﺏ
ﻭﺟﺰﺍﺀ ،ﻭﺟﻨﺔ ﻭﻧﺎﺭ..
ﻭﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺎﺋﻤﺔ ﻣﻊ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺍﻹﳝﺎﻥ ﲟﺤﻤﺪ < ﻧﺒﻴﺎ ﻭﺭﺳﻮﻻ
ﻭﻣﻌﻠﻤﺎ ﻭﻗﺎﺋﺪﺍ ﻭﻣﺮﺷﺪﺍ ﻭﻫﺎﺩﻳﺎ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ..
ﰒ ﳚﻲﺀ ﻛﻞ ﺷﻲﺀ ﺑﻌﺪ ﺫﻟﻚ ..ﻓﻬﻮ ﻣﻮﺟﻮﺩ ،ﻭﻟﻜﻨﻪ ﻣﻮﺟﻮﺩ ﺑﺎﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻳﺼﻨﻌﻬﺎ
ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ..ﰒ ﺇﻧﻪ ﰲ ﻭﺟﻮﺩﻩ ﻻ ﻫﻮ ﻣﺒﻠﻎ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﻏﺎﻳﺔ ﺍﳍﻢ ،ﻭﻻ ﻏﺎﻳﺔ
ﺍﻟﺴﻌﻲ ،ﺇﳕﺎ ﻫﻮ ﻣﺘﺎﻉ ﻣﺘﺎﺡ -ﺑﻀﻮﺍﺑﻄﻪ -ﲤﺎﺭﺳﻪ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﻭﻟﻜﻦ ﻻ ﺗﺘﻌﻠﻖ ﺑﻪ ،ﻭﺗﺘﺨﻠﻰ
ﻋﻨﻪ ﰲ ﻳﺴﺮ ﺇﺫﺍ ﺍﻗﺘﻀﻰ ﺫﻟﻚ ﺃﻣﺮ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻴﻢ ﺍﻟﻌﻠﻴﺎ ،ﺍﳌﺴﻄﻮﺭﺓ ﰲ ﺭﺃﺱ ﺍﻟﺼﻔﺤﺔ ،ﻭﻋﻠﻰ
ﺭﺃﺳﻬﺎ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ .ﺍﳉﻬﺎﺩ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ..
ﰒ ﺃﻣﺮ ﺁﺧﺮ..
ﻻ ﻏﺒﺶ ﺍﻟﻴﻮﻡ ﻭﻻ ﺃﻭﻫﺎﻡ ﺣﻮﻝ ﻏﺎﻳﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ،ﺍﻟﱵ ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﺸﺎﻋﺮ
ﺍﳉﺎﻫﻠﻲ ﺍﳌﻌﺎﺻﺮ ﻟﺴﺖ ﺃﺩﺭﻱ! ﻭﺍﻟﱵ ﺗﻔﻀﻲ ﺎ ﺍﻟﻼﺃﺩﺭﻳﺔ ﺇﱃ ﺍﻟﺸﻌﻮﺭ ﺑﻌﺒﺜﻴﺔ ﺍﳊﻴﺎﺓ ،ﻭﻣﻦ ﰒ
ﻋﺒﺜﻴﺔ ﻛﻞ " ﺍﻟﻘﻴﻢ " ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳊﻴﺎﺓ!
ﺍﻟﻴﻮﻡ ﲤﻠﻚ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ " ﺩﻟﻴﻞ ﺍﻟﺮﺣﻠﺔ " ﻣﻦ ﺃﻭﻻﻫﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ،ﻭﲤﻠﻚ ﺇﺟﺎﺑﺔ
ﻭﺍﺿﺤﺔ ﳏﺪﺩﺓ ﻷﺳﺌﻠﺔ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﻣﺎ ﺗﻔﺘﺄ ﺗﻠﺢ -ﺑﻮﻋﻲ ﺃﻭ ﺑﻐﲑ ﻭﻋﻲ -ﺗﻄﻠﺐ ﺇﺟﺎﺑﺔ
ﳏﺪﺩﺓ :ﻣﻦ ﺃﻳﻦ؟ ﻭﺇﱃ ﺃﻳﻦ؟ ﻭﳌﺎﺫﺍ؟ ﻭﻛﻴﻒ؟ ﻣﻦ ﺃﻳﻦ ﺟﺌﻨﺎ؟ ﺇﱃ ﺃﻳﻦ ﻧﺬﻫﺐ ﺑﻌﺪ ﺍﳌﻮﺕ؟ ﳌﺎﺫﺍ
)ﻷﻱ ﻏﺎﻳﺔ( ﻧﻌﻴﺶ؟ ﻛﻴﻒ )ﺑﺄﻱ ﻣﻨﻬﺞ( ﻧﻌﻴﺶ؟
ﻣﻦ ﺃﻳﻦ؟ ﻣﻦ ﻋﻨﺪ ﺍﷲ ..ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺬﻱ ﳜﻠﻖ ﻛﻞ ﺷﻲﺀ ،ﻭﻻ ﺧﺎﻟﻖ ﻏﲑﻩ.
ﺇﱃ ﺃﻳﻦ؟ ﺇﱃ ﺍﷲ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻟﻴﺤﺎﺳﺒﻨﺎ ﻋﻠﻰ ﻣﺎ ﻋﻤﻠﻨﺎﻩ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ..ﰒ ﺧﻠﻮﺩ
ﰲ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ..
ﳌﺎﺫﺍ؟ ﻟﻨﻌﺒﺪ ﺍﷲ ..ﺑﺸﱴ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ..ﻧﻌﺒﺪﻩ ﺑﺎﻻﻋﺘﻘﺎﺩ ﺑﻮﺣﺪﺍﻧﻴﺘﻪ ،ﻭﻧﻌﺒﺪﻩ
ﺑﺎﻟﺸﻌﺎﺋﺮ ،ﻭﻧﻌﺒﺪﻩ ﺑﺘﺤﻜﻴﻢ ﺷﺮﻳﻌﺘﻪ ،ﻭﻧﻌﺒﺪﻩ ﺑﺎﺗﺒﺎﻉ ﻣﺎ ﺃﻧﺰﻝ..
ﻛﻴﻒ؟ ﺑﺎﺗﺒﺎﻉ ﻣﻨﻬﺞ ﺍﷲ ،ﺍﳌﺒﲔ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﺸﱴ ﺃﻧﻮﺍﻉ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺗﻔﺼﻴﻞ ﺃﻭ
ﺇﲨﺎﻝ..
ﻭﻣﻦ ﰒ ﻓﻼ ﻋﺒﺜﻴﺔ ﰲ ﺍﳊﻴﺎﺓ ،ﻭﻻ ﻫﻲ ﳐﻠﻮﻗﺔ ﺑﺎﻟﺒﺎﻃﻞ) :ﺃﹶﻓﹶﺤﺴِﺒﺘﻢ ﺃﹶﻧﻤﺎ ﺧﻠﹶﻘﹾﻨﺎﻛﹸ ﻢ
ﻋﺒﺜﺎﹰ ﻭﺃﹶﻧﻜﹸﻢ ﺇﹺﻟﹶﻴﻨﺎ ﻻ ﺗﺮﺟﻌﻮﻥﹶ( )) .(٢٩٣ﻭﻣﺎ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﺴﻤﺎﺀَ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻃﻼﹰ ﺫﹶﻟﻚ
ﻇﹶﻦ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻓﹶﻮﻳﻞﹲ ﻟﻠﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻣﻦ ﺍﻟﻨﺎﺭﹺ( ).(٢٩٤
ﻭﻣﺎﺩﺓ ﺍﻻﺑﺘﻼﺀ ﻫﻲ ﻣﺘﺎﻉ ﺍﻷﺭﺽ) :ﺇﹺﻧﺎ ﺟﻌﻠﹾﻨﺎ ﻣﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺯﹺﻳﻨﺔﹰ ﻟﹶﻬﺎ ﻟﻨﺒﻠﹸﻮﻫﻢ
ﺃﹶﻳﻬﻢ ﺃﹶﺣﺴﻦ ﻋﻤﻼﹰ( ).(٢٩٥
ﻭﺧﻼﺻﺔ ﺍﻟﻘﻀﻴﺔ ﺃﻥ ﺍﻷﺭﺽ ﻣﺰﻳﻨﺔ ﺑﺄﻟﻮﺍﻥ ﻣﻦ ﺍﳌﺘﺎﻉ ،ﻭﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻴﻞ ﺇﻟﻴﻪ
ﻣﺮﻛﻮﺯ ﰲ ﺍﻟﻔﻄﺮﺓ) :ﺯﻳﻦ ﻟﻠﻨﺎﺱﹺ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀِ ﻭﺍﻟﹾﺒﻨﹺﲔ ﻭﺍﻟﹾﻘﹶﻨﺎﻃﲑﹺ ﺍﻟﹾﻤﻘﹶﻨﻄﹶﺮﺓ
ﻣﻦ ﺍﻟﺬﱠﻫﺐﹺ ﻭﺍﻟﹾﻔﻀﺔ ﻭﺍﻟﹾﺨﻴﻞﹺ ﺍﻟﹾﻤﺴﻮﻣﺔ ﻭﺍﻟﹾﺄﹶﻧﻌﺎﻡﹺ ﻭﺍﻟﹾﺤﺮﺙ ﺫﹶﻟﻚ ﻣﺘﺎﻉ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ(
).(٢٩٦
ﻭﺍﷲ ﺍﳋﺎﻟﻖ ﺻﺎﺣﺐ ﺍﻷﻣﺮ ﱂ ﳛﺮﻡ ﺍﳌﺘﺎﻉ) :ﻗﹸﻞﹾ ﻣﻦ ﺣﺮﻡ ﺯﹺﻳﻨﺔﹶ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺘﻲ ﺃﹶﺧﺮ
ﺝ
ﻟﻌﺒﺎﺩﻩ ﻭﺍﻟﻄﱠﻴﺒﺎﺕ ﻣﻦ ﺍﻟﺮ ﺯﻕﹺ ﻗﹸﻞﹾ ﻫﻲ ﻟﻠﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﻲ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺧﺎﻟﺼﺔﹰ ﻳﻮﻡ
ﺍﻟﹾﻘﻴﺎﻣﺔ.(٢٩٧)(
ﻭﻟﻜﻨﻪ ﻭﺿﻊ ﻟﻪ ﺿﻮﺍﺑﻂ ﲰﺎﻫﺎ " ﺣﺪﻭﺩ ﺍﷲ " ،ﻭﻗﺎﻝ ﻋﻨﻬﺎ ﻣﺮﺓ) :ﺗﻠﹾﻚ ﺣﺪﻭﺩ ﺍﻟﻠﱠﻪ
ﻓﹶﻼ ﺗﻘﹾﺮﺑﻮﻫﺎ( ) .(٢٩٨ﻭﻣﺮﺓ )ﺗﻠﹾﻚ ﺣﺪﻭﺩ ﺍﻟﻠﱠﻪ ﻓﹶﻼ ﺗﻌﺘﺪﻭﻫﺎ( )...(٢٩٩
ﻭﻣﻦ ﰒ ﻛﺎﻥ ﺍﻻﺑﺘﻼﺀ -ﲟﻌﲎ ﺍﻻﺧﺘﺒﺎﺭ -ﻫﻮ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ :ﺇﱃ ﺃﻱ ﻣﺪﻯ
ﻳﺴﺘﺠﻴﺐ ﺍﻹﻧﺴﺎﻥ ﻟﺮﻏﺒﺔ ﺍﳌﺘﺎﻉ؟ ﻫﻞ ﻳﻘﻒ ﻋﻨﺪ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﺍﷲ ﺃﻡ ﻳﺘﺠﺎﻭﺯﻫﺎ؟
ﰒ ﻛﺎﻥ ﺍﳉﺰﺍﺀ ﰲ ﺍﳊﺎﻟﺘﲔ ﻣﺘﻔﻘﺎ ﻣﻊ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﲡﺎﻩ ﺗﻠﻚ ﺍﳊﺪﻭﺩ) :ﻓﹶﺄﹶﻣﺎ ﻣ ﻦ
ﻃﹶﻐﻰ ،ﻭﺁﺛﹶﺮ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ،ﻓﹶﺈﹺﻥﱠ ﺍﻟﹾﺠﺤﻴﻢ ﻫﻲ ﺍﻟﹾﻤﺄﹾﻭﻯ ،ﻭﺃﹶﻣﺎ ﻣﻦ ﺧﺎﻑ ﻣﻘﹶﺎﻡ ﺭﺑﻪ ﻭﻧﻬﻰ
ﺍﻟﻨﻔﹾﺲ ﻋﻦﹺ ﺍﻟﹾﻬﻮﻯ ،ﻓﹶﺈﹺﻥﱠ ﺍﻟﹾﺠﻨﺔﹶ ﻫﻲ ﺍﻟﹾﻤﺄﹾﻭﻯ( ).(٣٠٠
ﻭﺗﻠﻚ ﻫﻲ ﻏﺎﻳﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻛﻤﺎ ﺣﺪﺩﻫﺎ ﺧﺎﻟﻖ ﺍﻹﻧﺴﺎﻥ ﻭﺧﺎﻟﻖ ﺍﳊﻴﺎﺓ..
ﻓﺘﻠﻚ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻟﱵ ﺷﻜﻠﺘﻬﺎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺫﺍﺕ ﺧﻮﺍﺹ ﻣﻌﻴﻨﺔ ،ﺗﺘﻤﻴﺰ ﺎ ﻋﻦ ﻏﲑﻫﺎ
ﻣﻦ ﺍﻟﻠﺒﻨﺎﺕ.
ﻭﻣﻦ ﺧﻮﺍﺻﻬﺎ -ﺍﻟﱵ ﺗﺸﺒﻪ ﻇﺎﻫﺮﺓ ﺍﳌﻐﻨﻄﻴﺲ -ﺍﻟﺘﺠﺎﺫﺏ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ
ﺍﻻﻟﺘﺤﺎﻡ!
ﻭﻫﻜﺬﺍ ﺗﻨﺸﺊ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ " ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍﳋﻼﻓﺔ ﺍﻟﺮﺍﺷﺪﺓ ﰲ
ﺍﻷﺭﺽ ﻓﺮﺩﺍﹰ ﻭﲨﺎﻋﺔ) :ﻭﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﺭﺑﻚ ﻟﻠﹾﻤﻼﺋﻜﹶﺔ ﺇﹺﻧﻲ ﺟﺎﻋﻞﹲ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺧﻠﻴﻔﹶﺔﹰ( ).(٣٠٢
ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﺍﺷﺪ ﻟﻴﺲ ﻫﻮ ﺃﻱ ﺇﻧﺴﺎﻥ ،ﻭﺇﳕﺎ ﻫﻮ ﺷﻲﺀ ﻣﺘﻤﻴﺰ ﱂ ﺗﻌﺮﻓﻪ ﺍﻷﺭﺽ ﺇﻻ
ﻋﻠﻰ ﺧﻂ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﺑﺜﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﺇﱃ ﳏﻤﺪ < ،ﻭﻟﻜﻨﻪ -ﺑﺸﻬﺎﺩﺓ
ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﱂ ﻳﺒﻠﻎ ﺳﻤﺘﻪ ﺍﻷﻋﻠﻰ ﻛﻤﺎ ﺑﻠﻐﻪ ﰲ ﺃﻣﺔ ﳏﻤﺪ < ﺍﻟﱵ ﺷﻬﺪ ﳍﺎ ﺧﺎﻟﻘﻬﺎ
ﺑﻜﻮﺎ )ﺧﻴﺮ ﺃﹸﻣﺔ ﺃﹸﺧﺮﹺﺟﺖ ﻟﻠﻨﺎﺱﹺ( ).(٣٠٣
ﺃﻣﺎ ﻣﻮﺍﺻﻔﺎﺕ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﺍﺷﺪ ﻓﻬﻲ ﻣﺒﺜﻮﺛﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﺗﻜﻮﻥ ﰲ ﳎﻤﻮﻋﻬﺎ
ﻣﻨﻬﺠﺎ ﺷﺎﻣﻼ ﻣﺘﻜﺎﻣﻼ ﱂ ﻳﻌﺮﻓﻪ -ﰲ ﴰﻮﻟﻪ ﻭﺗﻜﺎﻣﻠﻪ -ﺃﻱ ﻣﻨﻬﺞ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﺍﻟﱵ ﺗﻌﺞ ﺎ
ﺍﻷﺭﺽ ،ﻭﺍﻟﱵ ﺪﻑ -ﻛﻤﺎ ﺗﻨﺺ ﺻﺮﺍﺣﺔ -ﺇﱃ ﺇﻧﺸﺎﺀ " ﺍﳌﻮﺍﻃﻦ ﺍﻟﺼﺎﱀ " ،ﻭﻟﻴﺲ "
ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ " .ﻭﺷﺘﺎﻥ -ﰲ ﻭﺍﻗﻊ ﺍﻷﺭﺽ -ﺑﲔ " ﺍﳌﻮﺍﻃﻦ ﺍﻟﺼﺎﱀ " ﻭ " ﺍﻹﻧﺴﺎﻥ
ﺍﻟﺼﺎﱀ " ..ﻓﺎﻟﺮﻭﺳﻲ ﺍﻟﺬﻱ ﻳﻘﺘﻞ ﺍﻟﺸﻴﺸﺎﻧﻴﲔ ﻣﻮﺍﻃﻦ ﺻﺎﱀ ﰲ ﻋﺮﻑ ﻗﻮﻣﻪ! ﻭﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ
ﻳﻘﺘﻞ ﺍﳌﺴﻠﻤﲔ ﻭﻳﻐﺘﺼﺐ ﺃﺭﺿﻬﻢ ﻭﺩﻳﺎﺭﻫﻢ ﻭﻛﺮﺍﻣﺘﻬﻢ ﻣﻮﺍﻃﻦ ﺻﺎﱀ ﰲ ﻋﺮﻑ ﻗﻮﻣﻪ! ﻭﺍﳍﻨﺪﻱ
ﺍﻟﺬﻱ ﻳﻘﺘﻞ ﺃﻫﺎﱄ ﻛﺸﻤﲑ ﻭﳛﺮﻡ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻘﺮﺭﻭﺍ ﻣﺼﲑﻫﻢ ﻷﻧﻔﺴﻬﻢ ﻣﻮﺍﻃﻦ ﺻﺎﱀ ﰲ ﻋﺮﻑ
ﻗﻮﻣﻪ! ﻭﻣﺎ ﺃﺑﺄﺳﻬﻢ ﲨﻴﻌﺎ ﻭﻣﺎ ﺃﺑﻌﺪﻫﻢ ﻋﻦ ﺻﻔﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻀﻼ ﻋﻦ ﺻﻔﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ!
ﺇﻥ ﺍﻟﺮﻛﻴﺰﺓ ﺍﻟﻜﱪﻯ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ -ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﻣﻦ ﻗﺒﻞ -ﻫﻲ ﺍﻹﳝﺎﻥ
ﺑﺎﷲ ،ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ..ﻭﻋﻠﻰ ﻗﺪﺭ ﺭﺳﻮﺧﻬﻤﺎ ﰲ ﺍﻟﻨﻔﺲ ﻳﻜﻮﻥ ﻣﺪﻯ ﲢﻘﻖ ﺍﳋﲑﻳﺔ،
ﻭﲢﻘﻖ ﺍﻟﺼﻼﺡ ﰲ ﺍﻹﻧﺴﺎﻥ..
ﻓﺈﺫﺍ ﺃﺩﺭﻛﻨﺎ ﺫﻟﻚ ،ﻓﺈﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺤﺼﺮ ﰲ ﳎﺮﺩ ﺑﺚ ﻫﺬﻩ
ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﻭﺇﳕﺎ ﰲ ﺗﻌﻤﻴﻘﻬﺎ ﻭﺗﺮﺳﻴﺨﻬﺎ ﻭﺗﺜﺒﻴﺘﻬﺎ ،ﺣﱴ ﲣﺎﻟﻂ ﺑﺸﺎﺷﺘﻬﺎ ﺍﻟﻘﻠﻮﺏ
ﻓﺘﺼﺒﺢ ﺟﺰﺀﺍ ﻣﻨﻬﺎ ﻻ ﻳﻨﻔﺼﻞ ﻋﻨﻬﺎ.
ﻭﻫﻨﺎ ﻻ ﺑﺪ ﺃﻥ ﳛﻀﺮﻧﺎ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ،ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﺪﻋﻮﻱ ﺍﻟﻠﺬﺍﻥ ﲢﺪﺛﻨﺎ ﻋﻨﻬﻤﺎ ﻣﻦ
ﻗﺒﻞ ..ﻛﻞ ﻣﻨﻬﻤﺎ ﻫﻮ ﰲ ﺫﺍﺗﻪ ﺇﻋﺠﺎﺯ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ،ﻭﻟﻜﻨﻪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﺩﺍﺓ ﻹﻋﺠﺎﺯ ﺁﺧﺮ!
ﻛﺎﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ -ﻛﻤﺎ ﺑﻴﻨﺎ -ﺃﺩﺍﺓ ﻋﻈﻤﻰ ﰲ ﻣﺴﲑﺓ ﺍﻟﺪﻋﻮﺓ ،ﺟﻌﻠﺖ ﺍﻟﻌﻘﻴﺪﺓ
ﺗﻨﻔﺬ ﺇﱃ ﺍﻟﻨﻔﺲ ﻣﻦ ﻛﻞ ﻣﻨﺎﻓﺬﻫﺎ ،ﻭﺗﺼﻞ ﺇﱃ ﺃﻋﻤﺎﻗﻬﺎ ،ﺑﺎﻟﺒﻴﺎﻥ ﺍﻷﺧﺎﺫ ،ﻭﺑﺘﻨﻮﻉ ﺍﻟﻌﺮﺽ،
ﻭﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﺳﺎﻟﻴﺐ ﳐﺘﻠﻔﺔ ﺗﺸﻤﻞ ﺍﻟﺒﻴﺎﻥ ﺍﳌﺒﺎﺷﺮ ،ﻭﺍﻟﻘﺼﺔ ،ﻭﺍﳌﺜﻞ ،ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﺳﺎﻟﻴﺐ
ﺍﻟﺒﻴﺎﻥ..
ﰒ ﻛﺎﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﺪﻋﻮﻱ ﻣﻌﺎﹰ ﺃﺩﺍﺓ ﻟﻺﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ ،ﺍﻟﺬﻱ
ﻳﺮﺗﻜﺰ ﺃﺳﺎﺳﺎﹰ ﻋﻠﻰ ﺗﻌﻤﻴﻖ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ،ﻭﺻﻮﻻ ﺇﱃ
ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﺍﺷﺪ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﰲ ﻭﺻﻔﻪ ..) :ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﺣﺒﺐ ﺇﹺﻟﹶﻴﻜﹸﻢ ﺍﻟﹾﺄﳝﺎﻥﹶ ﻭ ﺯﻳﻨﻪ ﻓﻲ
ﻗﹸﻠﹸﻮﺑﹺﻜﹸﻢ ﻭﻛﹶﺮﻩ ﺇﹺﻟﹶﻴﻜﹸﻢ ﺍﻟﹾﻜﹸﻔﹾﺮ ﻭﺍﻟﹾﻔﹸﺴﻮﻕ ﻭﺍﻟﹾﻌﺼﻴﺎﻥﹶ ﺃﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﺮﺍ ﺷﺪﻭﻥﹶ( )) .(٣٠٤ﺇﹺ ﱠﻥ
ﺍﻟﱠﺬﻳﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺍﻟﻠﱠﻪ ﺛﹸﻢ ﺍﺳﺘﻘﹶﺎﻣﻮﺍ ﺗﺘﻨﺰﻝﹸ ﻋﻠﹶﻴﻬﹺﻢ ﺍﻟﹾﻤﻼﺋﻜﹶﺔﹸ ﺃﹶﻟﱠﺎ ﺗﺨﺎﻓﹸﻮﺍ ﻭﻻ ﺗﺤﺰﻧﻮﺍ ﻭﺃﹶﺑﺸﺮﻭﺍ
ﺑﹺﺎﻟﹾﺠﻨﺔ ﺍﻟﱠﺘﻲ ﻛﹸﻨﺘﻢ ﺗﻮﻋﺪﻭﻥﹶ( ).(٣٠٥
ﺃﺷﺮﻧﺎ ﻣﻦ ﻗﺒﻞ ﺇﱃ ﺗﻌﻤﻴﻖ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻋﻠﻰ ﺃﻧﻪ ﺍﻷﺩﺍﺓ ﺍﻟﻌﻈﻤﻰ ﰲ
ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ .ﻭﺃﺷﺮﻧﺎ ﻣﻦ ﻗﺒﻞ ﻛﺬﻟﻚ ﺇﱃ ﲢﺪﻳﺪ ﺃﺑﻌﺎﺩ ﺭﺣﻠﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﻣﻨﺬ
ﺍﻟﻨﺸﺄﺓ ﺇﱃ ﺍﳌﻌﺎﺩ ،ﻭﻣﺎ ﻳﻘﺪﻣﻪ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﻣﻦ ﺇﺟﺎﺑﺎﺕ ﻭﺍﺿﺤﺔ ﳏﺪﺩﺓ ﻷﺳﺌﻠﺔ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ
ﺗﻠﺢ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺑﻮﻋﻲ ﻭﺑﻐﲑ ﻭﻋﻲ :ﻣﻦ ﺃﻳﻦ؟ ﻭﺇﱃ ﺃﻳﻦ؟ ﻭﳌﺎﺫﺍ؟ ﻭﻛﻴﻒ؟ ..ﻭﺃﺛﺮ ﺫﻟﻚ ﰲ
ﻭﺿﻮﺡ ﺍﻟﺮﺅﻳﺔ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﻷﺑﻌﺎﺩ ﺍﻟﺮﺣﻠﺔ ﻭﺃﻫﺪﺍﻓﻬﺎ ،ﻭﻧﻮﻉ ﺍﻻﺑﺘﻼﺀ )ﺍﻻﺧﺘﺒﺎﺭ( ﺍﻟﺬﻱ ﳚﺮﻱ
ﻟﻪ ﻓﻴﻬﺎ ،ﳑﺎ ﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻟﺘﻨﺎﻏﻢ ﻣﻊ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﻭﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﺎ ،ﻭﻳﺆﺩﻱ ﺑﻪ ﰲ ﺍﻟﻮﻗﺖ
ﺫﺍﺗﻪ ﺇﱃ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﺴﲑﺓ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺼﺎﻋﺒﻬﺎ ﺇﳝﺎﻧﺎ ﻣﻨﻪ ﺑﺄﻥ " ﺃﻣﺮ ﺍﳌﺆﻣﻦ ﻛﻠﻪ
ﺧﲑ " ) ،(٣٠٦ﻭﺑﺄﻧﻪ )ﺇﹺﻧﻤﺎ ﻳﻮﻓﱠﻰ ﺍﻟﺼﺎﺑﹺﺮﻭﻥﹶ ﺃﹶﺟﺮﻫﻢ ﺑﹺﻐﻴﺮﹺ ﺣﺴﺎﺏﹴ( ).(٣٠٧
ﻭﻧﺸﲑ ﻫﻨﺎ ﺇﱃ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺬﻱ ﻳﻨﺸﺌﻪ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﰲ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﺑﲔ ﺍﻟﺮﻏﺒﺔ
ﻭﺍﻟﻘﻴﺪ ،ﻭﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺑﲔ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﺃﺛﺮ ﺫﻟﻚ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﺇﻧﺸﺎﺀ " ﺍﻹﻧﺴﺎﻥ
ﺍﻟﺼﺎﱀ ".
ﻭﻟﻜﻦ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻻ ﺇﺳﺮﺍﻑ ﰲ ﺍﻟﺘﻨﺎﻭﻝ) :ﻭﻛﹸﻠﹸﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻭﻻ ﺗﺴﺮﹺﻓﹸﻮﺍ ﺇﹺﻧﻪ ﻻ
ﻳﺤﺐ ﺍﻟﹾﻤﺴﺮﹺﻓﲔ.(٣٠٩) (
ﻭﻫﻜﺬﺍ ﻳﺘﻮﺍﺯﻥ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﻘﻴﺪ .ﻓﻼ ﺍﻟﺮﻏﺒﺔ ﺗﺆﺩﻱ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ
ﺍﻹﺳﺮﺍﻑ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻳﺆﺩﻱ ﺎ ﺇﱃ ﺍﻟﺘﺮﻫﻞ ﺃﻭ ﺇﱃ ﺍﻟﻄﻐﻴﺎﻥ ﻭﻛﻼﳘﺎ ﻣﻦ
ﺍﻷﻣﺮﺍﺽ .ﻭﻻ ﺍﻟﻘﻴﺪ ﻳﺆﺩﻱ ﺇﱃ ﺍﻻﻣﺘﻨﺎﻉ ﺍﻟﺒﺘﺔ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ
ﻭﺍﻟﻘﻠﻖ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﺮﺍﺽ.
ﻭﺃﻣﺎ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻓﺎﻟﺘﻮﺍﺯﻥ ﻛﺬﻟﻚ ﻣﻄﻠﻮﺏ) :ﻭﺍﺑﺘﻎﹺ ﻓﻴﻤﺎ ﺁﺗﺎﻙ ﺍﻟﻠﱠﻪ ﺍﻟﺪﺍﺭ
ﺍﻟﹾﺂﺧﺮﺓﹶ ﻭﻻ ﺗﻨﺲ ﻧﺼﻴﺒﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ( ).(٣١٠
ﻻ ﺭﻫﺒﺎﻧﻴﺔ ﰲ ﺍﻹﺳﻼﻡ..
ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺗﻌﻄﻴﻞ ﻟﺪﻓﻌﺔ ﺍﳊﻴﺎﺓ ،ﻭﺗﻌﻄﻴﻞ ﻟﺪﻭﺭ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻭﺗﺮﻗﻴﺘﻬﺎ
ﻭﲡﻤﻴﻠﻬﺎ ،ﻭﲢﻘﻴﻖ " ﺍﻟﺘﺴﺨﲑ " ﺍﻟﺬﻱ ﻣﻨﺤﻪ ﺍﷲ ﻟﻺﻧﺴﺎﻥ ﻟﻴﺆﺩﻱ ﺑﻪ ﺩﻭﺭ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ:
)ﻭﺳﺨﺮ ﻟﹶﻜﹸﻢ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺟﻤﻴﻌﺎﹰ ﻣﻨﻪ.(٣١١) (
ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ،ﻓﺈﻥ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﳌﺘﺎﻉ ﺍﻷﺭﺿﻲ ﻭﻧﺴﻴﺎﻥ ﺍﻵﺧﺮﺓ ﻓﺘﻨﺔ ﺿﺨﻤﺔ
ﻳﺘﻌﺮﺽ ﳍﺎ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺗﺮﻙ ﻧﻔﺴﻪ ﻋﻠﻰ ﻫﻮﺍﻫﺎ ،ﻓﻴﻨﺘﻬﻲ ﺑﻪ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﺒﻮﺍﺭ ،ﻷﻧﻪ ﻻ ﻳﻘﻒ ﰲ
ﺇﺷﺒﺎﻉ ﺭﻏﺒﺎﺗﻪ ﻭﺷﻬﻮﺍﺗﻪ ﻋﻨﺪ ﺍﳊﺪ ﺍﳌﺄﻣﻮﻥ ،ﻭﺇﳕﺎ ﻳﺘﺠﺎﻭﺯﻩ ﲟﺎ ﻳﻬﻠﻜﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﳚﻌﻞ ﻧﺼﻴﺒﻪ
ﰲ ﺍﻵﺧﺮﺓ ﻫﻮ ﺍﻟﻨﺎﺭ!
ﻭﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﻳﻘﻮﻝ ﻟﻺﻧﺴﺎﻥ :ﻻ ﲢﺮﻡ ﻧﻔﺴﻚ ﻣﻦ ﺍﳌﺘﺎﻉ ﺍﳌﺘﺎﺡ ،ﻭﻟﻜﻦ ﺍﻟﺘﺰﻡ ﻓﻴﻪ
ﺑﺎﳊﺪﻭﺩ ﺍﻟﱵ ﺣﺪﺩﻫﺎ ﺍﷲ ،ﻓﻜﻞ ﺷﻲﺀ ﺟﻌﻞ ﺍﷲ ﻟﻪ ﺣﺪﻭﺩﺍ ﻳﻌﻠﻢ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ ﺃﺎ ﲢﻘﻖ ﺍﳋﲑ
ﻭﲤﻨﻊ ﺍﻟﺸﺮ ،ﻓﺄﺑﺎﺡ ﺍﻟﻄﻴﺒﺎﺕ ﻭﺣﺮﻡ ﺍﳋﺒﺎﺋﺚ ﻭﺩﻋﺎ ﺇﱃ ﻋﺪﻡ ﺍﻹﺳﺮﺍﻑ ﺣﱴ ﰲ ﺍﳌﺒﺎﺡ ..ﻭﰲ
ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ،ﻳﺮﻛﺰ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﺗﺮﻛﻴﺰﺍ ﺷﺪﻳﺪﺍ ﻋﻠﻰ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺑﻌﺚ
ﻭﻧﺸﻮﺭ ،ﻭﺣﺴﺎﺏ ﻭﺟﺰﺍﺀ ،ﻷﻥ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ ﻳﻌﻠﻢ ﺃﻥ ﺫﻛﺮﻯ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻫﻲ ﺍﻷﺩﺍﺓ
ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺿﺒﻂ ﺷﻬﻮﺍﺗﻪ ﻭﺭﻏﺒﺎﺗﻪ ،ﻭﺍﻟﻮﻗﻮﻑ ﺎ ﻋﻨﺪ ﺍﳊﻼﻝ ﺍﻟﺬﻱ
ﺃﺣﻠﻪ ﺍﷲ ،ﻭﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺃﺑﺎﺣﻪ ﺍﷲ؛ ﻷﻥ ﺍﻟﻘﻀﻴﺔ ﰲ ﺣﺲ ﺍﳌﺆﻣﻦ ﺗﺼﺒﺢ ﻣﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻹﻧﺴﻴﺎﻕ
ﻭﺭﺍﺀ ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﻳﻘﺎﺑﻠﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ﻋﺬﺍﺏ ﻻ ﻗﺒﻞ ﻟﻺﻧﺴﺎﻥ ﺑﺎﺣﺘﻤﺎﻟﻪ ،ﻭﺍﻟﻘﻨﺎﻋﺔ ﺑﺎﻟﻘﺪﺭ
ﺍﳌﺒﺎﺡ ﻣﻦ ﺍﳌﺘﺎﻉ ،ﻭﻳﻘﺎﺑﻠﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ﺟﻨﺎﺕ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ
ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ .ﻓﻴﻘﻨﻊ ﻭﻳﺮﺿﻰ ،ﻭﺗﻄﻤﺌﻦ ﻧﻔﺴﻪ ،ﻭﻻ ﻳﺸﻌﺮ ﺑﺎﳊﺮﻣﺎﻥ ،ﻓﻀﻼ ﻋﻦ ﺍﻟﺸﻌﻮﺭ
ﺑﺎﻟﺮﻓﻌﺔ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻻﺭﺗﻘﺎﺀ.
)ﺇﹺﻥﱠ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﺑﹺﺂﻳﺎﺗﻨﺎ ﺳﻮﻑ ﻧﺼﻠﻴﻬﹺﻢ ﻧﺎﺭﺍﹰ ﻛﹸﻠﱠﻤﺎ ﻧﻀﺠﺖ ﺟﻠﹸﻮﺩﻫﻢ ﺑﺪﻟﹾﻨﺎﻫ ﻢ
ﺟﻠﹸﻮﺩﺍﹰ ﻏﹶﻴﺮﻫﺎ ﻟﻴﺬﹸﻭﻗﹸﻮﺍ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻋﺰﹺﻳﺰﺍﹰ ﺣﻜﻴﻤﺎﹰ ،ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﹸﻮﺍ
ﺍﻟﺼﺎﻟﺤﺎﺕ ﺳﻨﺪﺧﻠﹸﻬﻢ ﺟﻨﺎﺕ ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻟﹾﺄﹶﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﺃﹶﺑﺪﺍﹰ ﻟﹶﻬﻢ ﻓﻴﻬﺎ ﺃﹶﺯﻭﺍﺝ
ﻣﻄﹶﻬﺮﺓﹲ ﻭﻧﺪﺧﻠﹸﻬﻢ ﻇﻼ ﻇﹶﻠﻴﻼﹰ( ).(٣١٣
ﻭﺃﻣﺎ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ ،ﻓﻬﻮ ﻣﻦ ﺃﺑﺮﺯ ﻭﻣﻦ ﺃﲨﻞ ﲰﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ..
ﺇﻥ ﺍﳉﺎﻫﻠﻴﺎﺕ ﻛﻠﻬﺎ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ﲡﻨﺢ ﺇﱃ ﺃﺣﺪ ﻃﺮﰲ ﺍﳌﻴﺰﺍﻥ ﻓﻴﺨﺘﻞ ﺍﻟﻄﺮﻑ
ﺍﻵﺧﺮ ..ﲡﻨﺢ ﺇﱃ ﺗﻜﺒﲑ ﺍﻟﻔﺮﺩ ،ﻭﺗﻌﻄﻴﻪ ﻣﻦ " ﺍﳊﻘﻮﻕ " ﻭﻣﻦ " ﺍﳊﺮﻳﺎﺕ " ﻣﺎ ﳚﻌﻠﻪ ﻳﺄﺧﺬ
ﺣﺠﻤﺎ ﺃﻛﱪ ﳑﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ،ﻓﻴﺨﺘﻞ ﺍﺘﻤﻊ ﰲ ﺍﳌﻘﺎﺑﻞ ﻭﺗﻨﺤﻞ ﺭﻭﺍﺑﻄﻪ ،ﰒ ﻳﻔﺴﺪ ﺍﻟﻔﺮﺩ ﺫﺍﺗﻪ
ﺑﺎﻟﺘﺪﻟﻴﻞ ﺍﻟﺰﺍﺋﺪ ﻋﻦ ﺍﳊﺪ ،ﻓﻼ ﳚﺪ ﳎﺘﻤﻌﺎ ﻳﺮﺩﻋﻪ ،ﺃﻭ ﻳﺮﺩﻩ ﺇﱃ ﺍﳉﺎﺩﺓ ..ﻭﺃﺑﺮﺯ ﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ
ﺍﺘﻤﻌﺎﺕ " ﺍﻟﻠﻴﱪﺍﻟﻴﺔ " ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ،ﺍﻟﱵ ﺍﳓﻠﺖ ﺃﺧﻼﻗﻬﺎ ،ﻭﺗﻌﺎﻟﻦ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ
ﺑﺎﻟﻔﺎﺣﺸﺔ ﺳﻮﻳﺔ ﻭﺷﺎﺫﺓ ،ﲝﺠﺔ " ﺍﳊﺮﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ " ﺍﳌﻤﻨﻮﺣﺔ ﻟﻜﻞ ﻓﺮﺩ ،ﻳﺼﻨﻊ ﺎ ﻣﺎ ﲤﻠﻴﻪ
ﻋﻠﻴﻪ ﺷﻬﻮﺍﺗﻪ ،ﻭﳛﺮﻡ ﻋﻠﻰ ﺍﺘﻤﻊ ﺃﻥ ﻳﺘﺪﺧﻞ ﰲ ﺍﻷﻣﺮ ..ﻭﰒ ﺟﺎﻫﻠﻴﺎﺕ ﺃﺧﺮﻯ ﺗﺮﻛﺰ ﻋﻠﻰ
ﺍﺘﻤﻊ ﻓﺘﺴﺤﻖ ﺍﻟﻔﺮﺩ ﻭﺗﻜﺘﻢ ﺃﻧﻔﺎﺳﻪ ﲝﺠﺔ ﺃﻥ ﺍﺘﻤﻊ ﻫﻮ ﺍﻷﺻﻞ ،ﻭﻣﻬﻤﺔ ﺍﻟﻔﺮﺩ ﻫﻲ ﺧﺪﻣﺔ
ﺍﺘﻤﻊ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﲤﺎﺳﻜﻪ ﻭﺗﺮﺍﺑﻄﻪ..
ﻛﻠﺘﺎ ﺍﻟﻨﻈﺮﺗﲔ ﺟﺎﳓﺔ ،ﻭﺍﻟﻈﻠﻢ ﻭﺍﻗﻊ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺼﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ،ﺳﻮﺍﺀ
ﺑﻄﻐﻴﺎﻥ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻳﻔﺘﺖ ﺍﺘﻤﻊ ،ﺃﻭ ﺑﻄﻐﻴﺎﻥ ﺍﺘﻤﻊ ﺍﻟﺬﻱ ﻳﺴﺤﻖ ﺍﻟﻔﺮﺩ..
ﺇﻧﻪ ﻳﻌﻄﻲ ﺍﻟﻔﺮﺩ ﺣﻘﻮﻗﺎﹰ ﻭﺿﻤﺎﻧﺎﺕ ،ﲢﻘﻖ ﻟﻪ ﻛﺮﺍﻣﺘﻪ ،ﻭﲢﻘﻖ ﻟﻪ ﳎﺎﻻ ﻣﻌﻘﻮﻻ
ﻟﻨﺸﺎﻃﻪ ،ﻓﻴﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﺸﻂ ﻛﻤﺎ ﻳﺸﺎﺀ ،ﰲ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﻻ ﺗﺆﺫﻱ ﻏﲑﻩ ،ﻭﻻ ﺗﺆﺩﻱ ﺇﱃ
ﺍﻻﳓﻼﻝ ﻭﺍﻟﺘﻔﺴﺦ ،ﻓﻴﺨﺘﺎﺭ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻳﻨﺎﺳﺒﻪ ،ﻭﳜﺘﺎﺭ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻨﺎﺳﺒﻪ ،ﻭﳜﺘﺎﺭ ﺍﻟﺰﻭﺟﺔ
ﺍﻟﱵ ﺗﻨﺎﺳﺒﻪ ،ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﱵ ﺗﻨﺎﺳﺒﻪ ﰲ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﻻ ﺗﻮﻗﻊ ﺿﺮﺭﺍ ﻋﻠﻰ ﻏﲑﻩ ﺣﺴﺐ ﻗﺎﻋﺪﺓ "
ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ " .ﻓﻼ ﻳﺒﺎﺡ ﻟﻪ ﺍﻟﺘﻤﻠﻚ ﺑﺎﻟﻐﺼﺐ ﺃﻭ ﺍﻟﺴﺮﻗﺔ ﺃﻭ ﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ
ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﻻ ﺍﻟﺮﺑﺎ ﻭﻻ ﺍﻻﺣﺘﻜﺎﺭ ﻷﻥ ﻫﺬﺍ ﻛﻠﻪ ﻳﻮﻗﻊ ﺍﻟﻀﺮﺭ ﺑﺎﻵﺧﺮﻳﻦ .ﻭﻻ ﻳﺒﺎﺡ ﻟﻪ ﺍﻟﻔﺎﺣﺸﺔ
ﻭﻻ ﻣﻘﺪﻣﺎﺎ ﺍﻟﱵ ﺗﻔﻀﻲ ﺇﻟﻴﻬﺎ ،ﻭﻻ ﻳﺒﺎﺡ ﻟﻪ ﺍﻟﻐﻴﺒﺔ ﻭﻻ ﺍﻟﻨﻤﻴﻤﺔ ﻭﻻ ﺍﻟﺘﺠﺴﺲ ﻭﻻ ﺗﺘﺒﻊ
ﻋﻮﺭﺍﺕ ﺍﻟﻨﺎﺱ ﺃﻭ ﺍﻗﺘﺤﺎﻡ ﺧﺼﻮﺻﻴﺎﻢ ..ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ،ﻳﻌﻄﻲ ﺍﺘﻤﻊ ﺣﻖ " ﺍﻷﻣﺮ
ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ " ﺑﻞ ﳚﻌﻠﻪ ﻭﺍﺟﺒﺎ ﺗﻜﻠﻴﻔﻴﺎ ﻋﻠﻰ ﺍﺘﻤﻊ ،ﻟﻜﻲ ﻻ ﳜﺮﺝ ﺍﻷﻓﺮﺍﺩ
ﻋﻦ ﺣﺪﻭﺩﻫﻢ ،ﻭﻻ ﻳﺘﺴﺒﺒﻮﺍ ﰲ ﺇﻳﺬﺍﺀ ﺍﻤﻮﻉ .ﻭﻳﻮﺟﺐ ﻋﻠﻰ ﺍﺘﻤﻊ ﺍﻟﺘﻜﺎﻓﻞ ،ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ
ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ،ﻭﺇﺯﺍﻟﺔ ﺍﳌﻈﺎﱂ ،ﻭﺍﳉﻬﺎﺩ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ..ﻭﻛﻠﻬﺎ ﺃﻋﻤﺎﻝ ﲨﺎﻋﻴﺔ
ﻳﻘﻮﻡ ﺎ ﺍﺘﻤﻊ.
ﻭﻳﺼﻒ ﺍﻟﺮﺳﻮﻝ < ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﺍﺘﻤﻊ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺍﺋﻌﺔ:
" ﻣﺜﻞ ﺍﻟﻘﺎﺋﻢ ﰲ ﺣﺪﻭﺩ ﺍﷲ ﻭﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ ﻛﻤﺜﻞ ﻗﻮﻡ ﺍﺳﺘﻬﻤﻮﺍ ﰲ ﺳﻔﻴﻨﺔ ﻓﻜﺎﻥ
ﺑﻌﻀﻬﻢ ﺃﻋﻼﻫﺎ ﻭﺑﻌﻀﻬﻢ ﺃﺳﻔﻠﻬﺎ ،ﻓﻜﺎﻥ ﺍﻟﺬﻳﻦ ﰲ ﺃﺳﻔﻠﻬﺎ ﺇﺫﺍ ﺍﺳﺘﻘﻮﺍ ﳝﺮﻭﻥ ﻋﻠﻰ ﻣﻦ ﻓﻮﻗﻬﻢ،
ﻓﻘﺎﻟﻮﺍ ﻟﻮ ﺃﻧﺎ ﺧﺮﻗﻨﺎ ﰲ ﻣﻜﺎﻧﻨﺎ ﺧﺮﻗﺎ ﻭﱂ ﻧﺆﺫ ﻣﻦ ﻓﻮﻗﻨﺎ! ﻓﻠﻮ ﺗﺮﻛﻮﻫﻢ ﻭﻣﺎ ﺃﺭﺍﺩﻭﺍ ﻫﻠﻜﻮﺍ
)(٣١٤
ﲨﻴﻌﺎ ،ﻭﺇﻥ ﺃﺧﺬﻭﺍ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﳒﻮﺍ ﻭﳒﻮﺍ ﲨﻴﻌﺎﹰ "
ﻭﺍﻹﺳﻼﻡ ﻳﺼﻞ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ ﺑﻄﺮﻳﻘﺔ ﻏﺎﻳﺔ ﰲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻏﺎﻳﺔ
ﰲ ﺍﻹﺑﺪﺍﻉ ﻛﺬﻟﻚ ..ﻓﻬﻮ ﺍﺑﺘﺪﺍﺀ ﻻ ﻳﻌﺪ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﺍﺘﻤﻊ ﻋﻼﻗﺔ ﺻﺮﺍﻉ ﻭﺗﻀﺎﺩ ﻛﻤﺎ
ﺗﻌﺪﻫﺎ ﺍﳉﺎﻫﻠﻴﺎﺕ ﺳﻮﺍﺀ ﻣﻨﻬﺎ ﻣﺎ ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﻣﺎ ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺍﺘﻤﻊ .ﻓﺎﻷﻭﱃ ﺗﺮﻯ
ﺍﻟﻔﺮﺩ ﻫﻮ ﺍﻷﺳﺎﺱ ،ﻭﺗﺮﻯ ﺍﺘﻤﻊ ﻫﻮ ﺍﻟﻘﻴﺪ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺇﱃ ﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺧﻨﻘﻪ
ﻭﻛﺒﺘﻪ ،ﻭﻣﻦ ﰒ ﲢﺒﻂ ﺍﻟﻔﺮﺩ ﺑﺎﻟﻀﻤﺎﻧﺎﺕ ﺍﻟﱵ ﲤﻨﻊ ﺍﺘﻤﻊ ﻗﺪﺭ ﺍﻟﻄﺎﻗﺔ ﻣﻦ ﺍﻟﺘﺪﺧﻞ ﰲ ﺷﺄﻧﻪ،
ﺣﱴ ﻟﻮ ﺃﳊﺪ ،ﺃﻭ ﺣﱴ ﻟﻮ ﻓﺴﻖ ،ﻣﺎ ﺩﺍﻡ ﻓﺴﻘﻪ " ﻗﺎﻧﻮﻧﻴﺎ "! ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﺮﻯ ﺍﺘﻤﻊ ﻫﻮ ﺍﻷﺳﺎﺱ،
ﻭﺍﻟﻔﺮﺩ ﻫﻮ ﺍﳌﺘﺮﺑﺺ ﺃﺑﺪﺍ ﻟﻠﻌﺪﻭﺍﻥ ﻋﻠﻴﻪ ،ﻭﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ،ﻓﺘﻈﻞ ﺗﻀﻊ ﺣﻮﻟﻪ ﺍﻟﻘﻴﻮﺩ،
ﻭﺪﺩﻩ ﺑﺎﻟﻌﻘﻮﺑﺎﺕ!
ﻭﺍﻟﻔﻄﺮﺓ -ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺁﻧﻔﺎ -ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻧﺰﻋﺘﲔ ﺃﺻﻴﻠﺘﲔ :ﻧﺰﻋﺔ ﻓﺮﺩﻳﺔ ﻭﻧﺰﻋﺔ
ﲨﺎﻋﻴﺔ ،ﺇﺣﺪﺍﳘﺎ ﺗﺴﻌﻰ ﺇﱃ ﺇﺛﺒﺎﺕ ﺍﻟﺬﺍﺕ ﻭﺍﻷﺧﺮﻯ ﺗﺴﻌﻰ ﺇﱃ ﺍﻻﺟﺘﻤﺎﻉ ﺑﺎﻵﺧﺮﻳﻦ.
ﻭﺍﻟﱰﻋﺎﺕ ﺍﻟﻔﻄﺮﻳﺔ ﻻ ﻋﺪﺍﺀ ﺑﻴﻨﻬﺎ ﰲ ﺍﻷﺻﻞ ،ﻛﻤﺎ ﺗﻜﻮﻥ ﰲ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻮﻳﺔ ،ﺇﳕﺎ ﻳﻨﺸﺄ ﺍﳋﻠﻞ
ﺣﲔ ﺗﺰﻳﺪ ﺟﺮﻋﺘﻬﺎ ﺃﻭ ﺗﻨﻘﺺ ﻋﻦ ﺍﻟﻮﺿﻊ ﺍﻟﺴﻮﻱ ،ﻓﻴﺤﺪﺙ ﺍﳌﺮﺽ ،ﻣﺜﻠﻬﺎ ﻛﻤﺜﻞ ﺇﻓﺮﺍﺯﺍﺕ
ﺍﳉﺴﻢ .ﻓﺎﳉﺴﻢ ﻳﻜﻮﻥ ﰲ ﻭﺿﻌﻪ ﺍﻟﺼﺤﻴﺢ ﻃﺎﳌﺎ ﻛﻞ ﺟﻬﺎﺯ ﻓﻴﻪ ﻳﻘﻮﻡ ﺑﻮﻇﻴﻔﺘﻪ ﺍﻟﻄﺒﻴﻌﻴﺔ
ﺑﺼﻮﺭﺓ ﺳﻮﻳﺔ ،ﻭﻟﻜﻨﻪ ﳝﺮﺽ ﺣﲔ ﲣﺘﻞ ﺑﻌﺾ ﻭﻇﺎﺋﻔﻪ ﺑﺎﻟﻨﻘﺺ ﺃﻭ ﺍﻟﺰﻳﺎﺩﺓ .ﻭﺍﻟﻨﻔﺲ ﻛﺬﻟﻚ
ﻫﻲ ﰲ ﻭﺿﻌﻬﺎ ﺍﻟﺼﺤﻴﺢ ﻃﺎﳌﺎ ﻛﻞ ﺟﻬﺎﺯ ﻣﻦ ﺃﺟﻬﺰﺎ ﻳﻘﻮﻡ ﺑﻌﻤﻠﻪ ﺍﻟﻔﻄﺮﻱ ﰲ ﺻﻮﺭﺗﻪ
ﺍﻟﻄﺒﻴﻌﻴﺔ ،ﻭﻟﻜﻨﻬﺎ ﲤﺮﺽ ﺣﲔ ﲣﺘﻞ ﺑﻌﺾ ﻭﻇﺎﺋﻔﻬﺎ ﺑﺎﻟﻨﻘﺺ ﺃﻭ ﺍﻟﺰﻳﺎﺩﺓ .ﻭﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ
ﺗﻨﺸﻂ ﺍﻟﱰﻋﺔ ﺍﻟﻔﺮﺩﻳﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻼﺯﻡ ،ﻓﻴﺼﺒﺢ ﺍﻟﺸﺨﺺ ﺃﻧﺎﻧﻴﺎ ،ﻭﻣﻴﺎﻻ ﺇﱃ ﺍﻟﻌﺪﻭﺍﻥ ﻋﻠﻰ
ﺣﻘﻮﻕ ﺍﻵﺧﺮﻳﻦ ،ﺃﻭ ﺗﻨﺸﻂ ﺍﻟﱰﻋﺔ ﺍﳉﻤﺎﻋﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻼﺯﻡ ،ﻓﻴﺨﻨﻊ ،ﻭﺗﻨﺒﻬﻢ ﺷﺨﺼﻴﺘﻪ،
)(٣١٥
ﻭﻳﺼﲑ ﺇﻣﻌﺔ ﻻ ﻛﻴﺎﻥ ﻟﻪ..
" ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻛﻤﺜﻞ ﺍﳉﺴﺪ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ
)(٣١٧
ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﳊﻤﻰ ﻭﺍﻟﺴﻬﺮ "
) (٣١٥ﺍﻧﻈﺮ ﺇﻥ ﺷﺌﺖ ﺣﺪﻳﺜﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﰲ ﻛﺘﺎﺏ " ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ " ،ﻓﺼﻞ " ﺧﻄﻮﻁ
ﻣﺘﻘﺎﺑﻠﺔ ﰲ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ " ،ﻭﻛﺬﻟﻚ ﻓﺼﻼ ﺑﻨﻔﺲ ﺍﻟﻌﻨﻮﺍﻥ ﰲ ﻛﺘﺎﺏ " ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ".
) (٣١٦ﺍﻟﺘﲔ.٤ :
) (٣١٧ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
ﻭﺬﻩ ﺍﻷﻟﻮﺍﻥ ﻣﻦ ﺍﻟﺘﻮﺍﺯﻥ :ﺑﲔ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﻘﻴﺪ ،ﻭﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺑﲔ ﺍﻟﻔﺮﺩ
ﻭﺍﺘﻤﻊ ،ﻳﻨﺸﺊ ﺍﻹﺳﻼﻡ " ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ " ﺍﻟﺬﻱ ﺗﻌﻤﺮ ﺑﻪ ﺍﻷﺭﺽ..
ﺇﺎ ﻣﺒﺜﻮﺛﺔ ﰲ ﺗﻀﺎﻋﻴﻒ ﺍﻟﻜﺘﺎﺏ ..ﻻ ﺗﻜﺎﺩ ﲣﻠﻮ ﺳﻮﺭﺓ ﻣﻦ ﺍﻟﺴﻮﺭ ﻗﺼﲑﺓ ﺃﻭ
ﻣﺘﻮﺳﻄﺔ ﺃﻭ ﻃﻮﻳﻠﺔ ﻣﻦ ﺇﺷﺎﺭﺓ ﺇﱃ ﺻﻔﺔ -ﺃﻭ ﳎﻤﻮﻋﺔ ﺻﻔﺎﺕ -ﻟﻺﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ،ﺃﻭ -ﻣﻦ
ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ -ﺻﻔﺔ ﺃﻭ ﳎﻤﻮﻋﺔ ﺻﻔﺎﺕ ﻟﻺﻧﺴﺎﻥ ﺍﳌﻨﺤﺮﻑ ﺍﻟﺬﻱ ﳛﺬﹼﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻨﺎﺱ ﻣﻦ
ﺃﻥ ﻳﻜﻮﻧﻮﻩ..
ﻭﻫﻨﺎ ﳚﻲﺀ ﺩﻭﺭ " ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ " ﰲ ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﺮﺁﱐ )..(٣١٨
ﺧﺬ ﺃﻭﻝ ﺳﻮﺭﺓ ﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ <) :ﺍﻗﹾﺮﺃﹾ ﺑﹺﺎﺳﻢﹺ ﺭﺑﻚ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ،ﺧﻠﹶ ﻖ
ﺍﻟﹾﺈﹺﻧﺴﺎﻥﹶ ﻣﻦ ﻋﻠﹶﻖﹴ ،ﺍﻗﹾﺮﺃﹾ ﻭﺭﺑﻚ ﺍﻟﹾﺄﹶﻛﹾﺮﻡ ،ﺍﻟﱠﺬﻱ ﻋﻠﱠﻢ ﺑﹺﺎﻟﹾﻘﹶﻠﹶﻢﹺ ،ﻋﻠﱠﻢ ﺍﻟﹾﺈﹺﻧﺴﺎﻥﹶ ﻣﺎ ﻟﹶﻢ ﻳﻌﻠﹶﻢ ،ﻛﹶﻠﱠﺎ
ﺇﹺﻥﱠ ﺍﻟﹾﺈﹺﻧﺴﺎﻥﹶ ﻟﹶﻴﻄﹾﻐﻰ ،ﺃﹶﻥ ﺭﺁﻩ ﺍﺳﺘﻐﻨﻰ ،ﺇﹺﻥﱠ ﺇﹺﻟﹶﻰ ﺭﺑﻚ ﺍﻟﺮﺟﻌﻰ ،ﺃﹶﺭﺃﹶﻳﺖ ﺍﻟﱠﺬﻱ ﻳﻨﻬﻰ ،ﻋﺒﺪﺍ ﺇﹺﺫﹶﺍ
ﺻﻠﱠﻰ ،ﺃﹶﺭﺃﹶﻳﺖ ﺇﹺﻥ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﺍﻟﹾﻬﺪﻯ ،ﺃﹶﻭ ﺃﹶﻣﺮ ﺑﹺﺎﻟﺘﻘﹾﻮﻯ ،ﺃﹶﺭﺃﹶﻳﺖ ﺇﹺﻥ ﻛﹶﺬﱠﺏ ﻭﺗﻮﻟﱠﻰ ،ﺃﹶﻟﹶﻢ ﻳﻌﻠﹶﻢ
ﺑﹺﺄﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺮﻯ ،ﻛﹶﻠﱠﺎ ﻟﹶﺌﻦ ﻟﱠﻢ ﻳﻨﺘﻪ ﻟﹶﻨﺴﻔﹶﻌﺎ ﺑﹺﺎﻟﻨﺎﺻﻴﺔ ،ﻧﺎﺻﻴﺔ ﻛﹶﺎﺫﺑﺔ ﺧﺎﻃﺌﹶﺔ.(٣١٩) (..
ﻓﻬﻨﺎ ﻳﻮﺻﻒ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻨﺤﺮﻑ ﺑﺒﻌﺾ ﺻﻔﺎﺗﻪ :ﺇﻧﻪ ﻳﻄﻐﻰ ﻷﻧﻪ ﻳﺘﻮﻫﻢ ﺃﻧﻪ ﻏﲏ ﻋﻦ
ﺍﷲ ،ﻭﻳﺮﻭﺡ ﻳﻨﻬﻰ ﻋﺒﺪﺍ ﻋﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻟﺮﺑﻪ ،ﻭﰲ ﺍﻷﺧﲑ ﻳﻜﺬﺏ ﻭﻳﺘﻮﱃ ،ﻭﺍﻟﻘﺮﺁﻥ
ﻳﺬﻛﺮﻩ ﺑﺄﻧﻪ ﺭﺍﺟﻊ ﺇﱃ ﺭﺑﻪ ﻭﻫﻮ ﻣﺎ ﻏﻔﻞ ﻋﻨﻪ ﻓﻠﺞ ﰲ ﻃﻐﻴﺎﻧﻪ ،ﻭﻳﻨﺬﺭﻩ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﰲ
ﺍﻵﺧﺮﺓ .ﻛﻤﺎ ﻳﻮﺻﻒ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ﺑﺒﻌﺾ ﺻﻔﺎﺗﻪ ﻓﻬﻮ ﻋﺎﺑﺪ ﻣﺼﻞﹼ ،ﻭﻫﻮ ﻣﻬﺘﺪ ﺇﱃ ﺭﺑﻪ،
ﺁﻣﺮ ﺑﺎﻟﺘﻘﻮﻯ ..ﻓﺘﺘﻘﺎﺑﻞ ﺍﻟﺼﻔﺎﺕ ،ﻭﲢﺪﺙ ﺍﻟﻌﻈﺎﺕ..
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺃﻭﻝ ﺳﻮﺭﺓ ﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ < ،ﻓﻘﺪ ﺗﻮﺍﱃ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ
ﺣﱴ ﰎ ﺍﻟﺘﱰﻳﻞ ،ﻭﰲ ﻛﻞ ﺳﻮﺭﺓ ﺇﺷﺎﺭﺓ ﺃﻭ ﺇﺷﺎﺭﺍﺕ..
ﺧﺬ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ،ﻭﺍﺭﺟﻊ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﲡﺪ ﺍﳌﺰﻳﺪ ﻭﺍﳌﺰﻳﺪ ﻭﺍﳌﺰﻳﺪ) ..ﻭﻋﺒﺎ ﺩ
ﺍﻟﺮﺣﻤﻦﹺ ﺍﻟﱠﺬﻳﻦ ﻳﻤﺸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻫﻮﻧﺎ ﻭﺇﹺﺫﹶﺍ ﺧﺎﻃﹶﺒﻬﻢ ﺍﻟﹾﺠﺎﻫﻠﹸﻮﻥﹶ ﻗﹶﺎﻟﹸﻮﺍ ﺳﻠﹶﺎﻣﺎ ،ﻭﺍﻟﱠﺬﻳﻦ
ﻳﺒﹺﻴﺘﻮﻥﹶ ﻟﺮﺑﻬﹺﻢ ﺳﺠﺪﺍ ﻭﻗﻴﺎﻣﺎ ،ﻭﺍﻟﱠﺬﻳﻦ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺭﺑﻨﺎ ﺍﺻﺮﹺﻑ ﻋﻨﺎ ﻋﺬﹶﺍﺏ ﺟﻬﻨﻢ ﺇﹺﻥﱠ ﻋﺬﹶﺍﺑﻬﺎ
ﻛﹶﺎﻥﹶ ﻏﹶﺮﺍﻣﺎ ،ﺇﹺﻧﻬﺎ ﺳﺎﺀﺕ ﻣﺴﺘﻘﹶﺮﺍ ﻭﻣﻘﹶﺎﻣﺎ ،ﻭﺍﻟﱠﺬﻳﻦ ﺇﹺﺫﹶﺍ ﺃﹶﻧﻔﹶﻘﹸﻮﺍ ﻟﹶﻢ ﻳﺴﺮﹺﻓﹸﻮﺍ ﻭﻟﹶﻢ ﻳﻘﹾﺘﺮﻭﺍ ﻭﻛﹶﺎﻥﹶ
ﺑﻴﻦ ﺫﹶﻟﻚ ﻗﹶﻮﺍﻣﺎ ،ﻭﺍﻟﱠﺬﻳﻦ ﻟﹶﺎ ﻳﺪﻋﻮﻥﹶ ﻣﻊ ﺍﻟﻠﱠﻪ ﺇﹺﻟﹶﻬﺎ ﺁﺧﺮ ﻭﻟﹶﺎ ﻳﻘﹾﺘﻠﹸﻮﻥﹶ ﺍﻟﻨﻔﹾﺲ ﺍﻟﱠﺘﻲ ﺣﺮﻡ ﺍﻟﻠﱠﻪ
ﺨﻠﹸﺪ ﺇﹺﻟﱠﺎ ﺑﹺﺎﻟﹾﺤﻖ ﻭﻟﹶﺎ ﻳ ﺰﻧﻮﻥﹶ ﻭﻣﻦ ﻳﻔﹾﻌﻞﹾ ﺫﹶﻟﻚ ﻳﻠﹾﻖ ﺃﹶﺛﹶﺎﻣﺎ ،ﻳﻀﺎﻋﻒ ﻟﹶﻪ ﺍﻟﹾﻌﺬﹶﺍﺏ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻭﻳ
ﻓﻴﻪ ﻣﻬﺎﻧﺎ ،ﺇﹺﻟﱠﺎ ﻣﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞﹶ ﻋﻤﻠﹰﺎ ﺻﺎﻟﺤﺎ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻳﺒﺪﻝﹸ ﺍﻟﻠﱠﻪ ﺳﻴﺌﹶﺎﺗﻬﹺﻢ ﺣﺴﻨﺎﺕ
ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻏﹶﻔﹸﻮﺭﺍ ﺭﺣﻴﻤﺎ ،ﻭﻣﻦ ﺗﺎﺏ ﻭﻋﻤﻞﹶ ﺻﺎﻟﺤﺎ ﻓﹶﺈﹺﻧﻪ ﻳﺘﻮﺏ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻣﺘﺎﺑﺎ ،ﻭﺍﻟﱠﺬﻳﻦ ﻟﹶﺎ
ﺸﻬﺪﻭﻥﹶ ﺍﻟﺰﻭﺭ ﻭﺇﹺﺫﹶﺍ ﻣﺮﻭﺍ ﺑﹺﺎﻟﻠﱠﻐﻮﹺ ﻣﺮﻭﺍ ﻛﺮﺍﻣﺎ ،ﻭﺍﻟﱠﺬﻳﻦ ﺇﹺﺫﹶﺍ ﺫﹸﻛﱢﺮﻭﺍ ﺑﹺﺂﻳﺎﺕ ﺭﺑﻬﹺﻢ ﻟﹶﻢ ﻳﺨﺮﻭﺍ ﻳ
ﻋﻠﹶﻴﻬﺎ ﺻﻤﺎ ﻭﻋﻤﻴﺎﻧﺎ ،ﻭﺍﻟﱠﺬﻳﻦ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺭﺑﻨﺎ ﻫﺐ ﻟﹶﻨﺎ ﻣﻦ ﺃﹶﺯﻭﺍﺟﹺﻨﺎ ﻭﺫﹸﺭﻳﺎﺗﻨﺎ ﻗﹸﺮﺓﹶ ﺃﹶﻋﻴﻦﹴ
ﻭﺍﺟﻌﻠﹾﻨﺎ ﻟﻠﹾﻤﺘﻘﲔ ﺇﹺﻣﺎﻣﺎ ،ﺃﹸﻭﻟﹶﺌﻚ ﻳﺠﺰﻭﻥﹶ ﺍﻟﹾ ﻐﺮﻓﹶﺔﹶ ﺑﹺﻤﺎ ﺻﺒﺮﻭﺍ ﻭﻳﻠﹶﻘﱠﻮﻥﹶ ﻓﻴﻬﺎ ﺗﺤﻴﺔﹰ ﻭﺳﻠﹶﺎﻣﺎ،
ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﺣﺴﻨﺖ ﻣﺴﺘﻘﹶﺮﺍ ﻭﻣﻘﹶﺎﻣﺎ( ).(٣٢٠
ﻭﺧﺬ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ) :ﻭﻟﹶﺎ ﺗﻄﻊ ﻛﹸﻞﱠ ﺣﻠﱠﺎﻑ ﻣﻬﹺﲔﹴ ،ﻫﻤﺎﺯﹴ ﻣﺸﺎﺀ ﺑﹺﻨﻤﻴﻢﹴ ،ﻣﻨﺎ ﹴ
ﻉ
ﻟﱢﻠﹾﺨﻴﺮﹺ ﻣﻌﺘﺪ ﺃﹶﺛﻴﻢﹴ ،ﻋﺘﻞﱟ ﺑﻌﺪ ﺫﹶﻟﻚ ﺯﻧﹺﻴﻢﹴ ،ﺃﹶﻥ ﻛﹶﺎﻥﹶ ﺫﹶﺍ ﻣﺎﻝﹴ ﻭﺑﻨﹺﲔ ،ﺇﹺﺫﹶﺍ ﺗﺘﻠﹶﻰ ﻋﻠﹶﻴﻪ ﺁﻳﺎﺗﻨﺎ ﻗﹶﺎﻝﹶ
ﺃﹶﺳﺎﻃﲑ ﺍﻟﹾﺄﹶﻭﻟﲔ ،ﺳﻨﺴِﻤﻪ ﻋﻠﹶﻰ ﺍﻟﹾﺨﺮﻃﹸﻮﻡﹺ( ).(٣٢١
ﻭﺧﺬ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ) :ﻭﻗﹶﻀﻰ ﺭﺑﻚ ﺃﹶﻻﱠ ﺗﻌﺒﺪﻭﺍﹾ ﺇﹺﻻﱠ ﺇﹺﻳﺎﻩ ﻭﺑﹺﺎﻟﹾﻮﺍﻟﺪﻳﻦﹺ ﺇﹺﺣﺴﺎﻧﺎ ﺇﹺﻣﺎ
ﻳﺒﻠﹸﻐﻦ ﻋﻨﺪﻙ ﺍﻟﹾﻜﺒﺮ ﺃﹶﺣﺪﻫﻤﺎ ﺃﹶﻭ ﻛﻼﹶﻫﻤﺎ ﻓﹶﻼﹶ ﺗﻘﹸﻞ ﻟﱠﻬﻤﺂ ﺃﹸﻑ ﻭﻻﹶ ﺗﻨﻬﺮﻫﻤﺎ ﻭﻗﹸﻞ ﻟﱠﻬﻤﺎ ﻗﹶﻮﻻﹰ
ﻛﹶﺮﹺﳝﺎ ،ﻭﺍﺧﻔﺾ ﻟﹶﻬﻤﺎ ﺟﻨﺎﺡ ﺍﻟﺬﱡﻝﱢ ﻣﻦ ﺍﻟﺮﺣﻤﺔ ﻭﻗﹸﻞ ﺭﺏ ﺍﺭﺣﻤﻬﻤﺎ ﻛﹶﻤﺎ ﺭﺑﻴﺎﻧﹺﻲ ﺻﻐﲑﺍ،
ﺭﺑﻜﹸﻢ ﺃﹶﻋﻠﹶﻢ ﺑﹺﻤﺎ ﻓﻲ ﻧﻔﹸﻮﺳﻜﹸﻢ ﺇﹺﻥ ﺗﻜﹸﻮﻧﻮﺍﹾ ﺻﺎﻟﺤﲔ ﻓﹶﺈﹺﻧﻪ ﻛﹶﺎﻥﹶ ﻟﻸَﻭﺍﺑﹺﲔ ﻏﹶﻔﹸﻮﺭﺍ ،ﻭﺁﺕ ﺫﹶﺍ
ﺍﻟﹾﻘﹸﺮﺑﻰ ﺣﻘﱠﻪ ﻭﺍﻟﹾﻤﺴﻜﲔ ﻭﺍﺑﻦ ﺍﻟﺴﺒﹺﻴﻞﹺ ﻭﻻﹶ ﺗﺒﺬﱢﺭ ﺗﺒﺬﻳﺮﺍ ،ﺇﹺﻥﱠ ﺍﻟﹾﻤﺒﺬﱢﺭﹺﻳﻦ ﻛﹶﺎﻧﻮﺍﹾ ﺇﹺﺧﻮﺍﻥﹶ
ﺍﻟﺸﻴﺎﻃﲔﹺ ﻭﻛﹶﺎﻥﹶ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻟﺮﺑﻪ ﻛﹶﻔﹸﻮﺭﺍ ،ﻭﺇﹺﻣﺎ ﺗﻌﺮﹺﺿﻦ ﻋﻨﻬﻢ ﺍﺑﺘﻐﺎﺀ ﺭﺣﻤﺔ ﻣﻦ ﺭﺑﻚ
ﺗﺮﺟﻮﻫﺎ ﻓﹶﻘﹸﻞ ﻟﱠﻬﻢ ﻗﹶﻮﻻﹰ ﻣﻴﺴﻮﺭﺍ ،ﻭﻻﹶ ﺗﺠﻌﻞﹾ ﻳﺪﻙ ﻣﻐﻠﹸﻮﻟﹶﺔﹰ ﺇﹺﻟﹶﻰ ﻋﻨﻘﻚ ﻭﻻﹶ ﺗﺒﺴﻄﹾﻬﺎ ﻛﹸﻞﱠ
ﺍﻟﹾﺒﺴﻂ ﻓﹶﺘﻘﹾﻌﺪ ﻣﻠﹸﻮﻣﺎ ﻣﺤﺴﻮﺭﺍ ،ﺇﹺﻥﱠ ﺭﺑﻚ ﻳﺒﺴﻂﹸ ﺍﻟﺮﺯﻕ ﻟﻤﻦ ﻳﺸﺎﺀ ﻭﻳﻘﹾﺪﺭ ﺇﹺﻧﻪ ﻛﹶﺎﻥﹶ ﺑﹺﻌﺒﺎﺩﻩ
ﺧﺒﹺﲑﺍ ﺑﺼﲑﺍ ،ﻭﻻﹶ ﺗﻘﹾﺘﻠﹸﻮﺍﹾ ﺃﹶﻭﻻﺩﻛﹸﻢ ﺧﺸﻴﺔﹶ ﺇﹺﻣﻼﻕﹴ ﻧﺤﻦ ﻧﺮ ﺯﻗﹸﻬﻢ ﻭﺇﹺﻳﺎﻛﹸﻢ ﺇﻥﱠ ﻗﹶﺘﻠﹶﻬﻢ ﻛﹶﺎﻥﹶ
ﺧﻂﹾﺀًﺍ ﻛﹶﺒﹺﲑﺍ ،ﻭﻻﹶ ﺗﻘﹾﺮﺑﻮﺍﹾ ﺍﻟﺰﻧﻰ ﺇﹺﻧﻪ ﻛﹶﺎﻥﹶ ﻓﹶﺎﺣﺸﺔﹰ ﻭﺳﺎﺀ ﺳﺒﹺﻴﻼﹰ ،ﻭﻻﹶ ﺗﻘﹾﺘﻠﹸﻮﺍﹾ ﺍﻟﻨﻔﹾﺲ ﺍﻟﱠﺘﻲ
ﺣﺮﻡ ﺍﻟﻠﹼﻪ ﺇﹺﻻﱠ ﺑﹺﺎﳊﹶﻖ ﻭﻣﻦ ﻗﹸﺘﻞﹶ ﻣﻈﹾﻠﹸﻮﻣﺎ ﻓﹶﻘﹶﺪ ﺟﻌﻠﹾﻨﺎ ﻟﻮﻟﻴﻪ ﺳﻠﹾﻄﹶﺎﻧﺎ ﻓﹶﻼﹶ ﻳﺴﺮﹺﻑ ﻓﱢﻲ ﺍﻟﹾﻘﹶﺘﻞﹺ ﺇﹺﻧﻪ
ﻛﹶﺎﻥﹶ ﻣﻨﺼﻮﺭﺍ ،ﻭﻻﹶ ﺗﻘﹾﺮﺑﻮﺍﹾ ﻣﺎﻝﹶ ﺍﻟﹾﻴﺘﻴﻢﹺ ﺇﹺﻻﱠ ﺑﹺﺎﻟﱠﺘﻲ ﻫﻲ ﺃﹶﺣﺴﻦ ﺣﺘﻰ ﻳﺒﻠﹸﻎﹶ ﺃﹶﺷﺪﻩ ﻭﺃﹶﻭﻓﹸﻮﺍﹾ ﺑﹺﺎﻟﹾﻌﻬﺪ
ﺇﹺﻥﱠ ﺍﻟﹾﻌﻬﺪ ﻛﹶﺎﻥﹶ ﻣﺴﺆﻭﻻﹰ ،ﻭﺃﹶﻭﻓﹸﻮﺍ ﺍﻟﹾﻜﹶﻴﻞﹶ ﺇﹺﺫﺍ ﻛﻠﹾﺘﻢ ﻭﺯﹺﻧﻮﺍﹾ ﺑﹺﺎﻟﻘﺴﻄﹶﺎﺱﹺ ﺍﻟﹾﻤﺴﺘﻘﻴﻢﹺ ﺫﹶﻟﻚ ﺧﻴ ﺮ
ﻭﺃﹶﺣﺴﻦ ﺗﺄﹾﻭﹺﻳﻼﹰ ،ﻭﻻﹶ ﺗﻘﹾﻒ ﻣﺎ ﻟﹶﻴﺲ ﻟﹶﻚ ﺑﹺﻪ ﻋﻠﹾﻢ ﺇﹺﻥﱠ ﺍﻟﺴﻤﻊ ﻭﺍﻟﹾﺒﺼﺮ ﻭﺍﻟﹾﻔﹸﺆﺍﺩ ﻛﹸﻞﱡ ﺃﹸﻭﻟﺌﻚ
ﻛﹶﺎﻥﹶ ﻋﻨﻪ ﻣﺴﺆﻭﻻﹰ ،ﻭﻻﹶ ﺗﻤﺶﹺ ﻓﻲ ﺍﻷَﺭﺽﹺ ﻣﺮﺣﺎ ﺇﹺﻧﻚ ﻟﹶﻦ ﺗﺨﺮﹺﻕ ﺍﻷَﺭﺽ ﻭﻟﹶﻦ ﺗﺒﻠﹸﻎﹶ ﺍﻟﹾﺠﹺﺒﺎﻝﹶ
ﻃﹸﻮﻻﹰ ،ﻛﹸﻞﱡ ﺫﹶﻟﻚ ﻛﹶﺎﻥﹶ ﺳﻴﺌﹸﻪ ﻋﻨﺪ ﺭﺑﻚ ﻣﻜﹾﺮﻭﻫﺎ ،ﺫﹶﻟﻚ ﻣﻤﺎ ﺃﹶﻭﺣﻰ ﺇﹺﻟﹶﻴﻚ ﺭﺑﻚ ﻣﻦ ﺍﻟﹾﺤﻜﹾﻤﺔ
ﻭﻻﹶ ﺗﺠﻌﻞﹾ ﻣﻊ ﺍﻟﻠﹼﻪ ﺇﹺﻟﹶﻬﺎ ﺁﺧﺮ ﻓﹶﺘﻠﹾﻘﹶﻰ ﻓﻲ ﺟﻬﻨﻢ ﻣﻠﹸﻮﻣﺎ ﻣﺪﺣﻮﺭﺍ( ).(٣٢٢
ﻭﺧﺬ ﺗﻮﺟﻴﻬﺎﺕ ﰲ ﳎﺎﻻﺕ ﻣﻌﻴﻨﺔ ﻳﻄﻠﺐ ﻟﻔﺖ ﺍﻟﻨﻈﺮ ﳍﺎ ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ) :ﻗﹶﻮ ﹲﻝ
ﻣﻌﺮﻭﻑ ﻭﻣﻐﻔﺮﺓﹲ ﺧﻴﺮ ﻣﻦ ﺻﺪﻗﹶﺔ ﻳﺘﺒﻌﻬﺂ ﺃﹶﺫﹰﻯ ﻭﺍﻟﻠﹼﻪ ﹶﻏﻨﹺﻲ ﺣﻠﻴﻢ ،ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻻﹶ
ﺻﺪﻗﹶﺎﺗﻜﹸﻢ ﺑﹺﺎﻟﹾﻤﻦ ﻭﺍﻷﺫﹶﻯ ﻛﹶﺎﻟﱠﺬﻱ ﻳﻨﻔﻖ ﻣﺎﻟﹶﻪ ﺭﹺﺋﹶﺎﺀ ﺍﻟﻨﺎﺱﹺ ﻭﻻﹶ ﻳﺆﻣﻦ ﺑﹺﺎﻟﻠﹼﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺗﺒﻄﻠﹸﻮﺍﹾ
ﺍﻵﺧﺮﹺ ﻓﹶﻤﺜﹶﻠﹸﻪ ﻛﹶﻤﺜﹶﻞﹺ ﺻﻔﹾﻮﺍﻥ ﻋﻠﹶﻴﻪ ﺗﺮﺍﺏ ﻓﹶﺄﹶﺻﺎﺑﻪ ﻭﺍﺑﹺﻞﹲ ﻓﹶﺘﺮﻛﹶﻪ ﺻﻠﹾﺪﺍ ﻻﱠ ﻳﻘﹾﺪﺭﻭﻥﹶ ﻋﻠﹶﻰ ﺷﻲﺀٍ
ﻣﻤﺎ ﻛﹶﺴﺒﻮﺍﹾ ﻭﺍﻟﻠﹼﻪ ﻻﹶ ﻳﻬﺪﻱ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ ،ﻭﻣﺜﹶﻞﹸ ﺍﻟﱠﺬﻳﻦ ﻳﻨﻔﻘﹸﻮﻥﹶ ﺃﹶﻣﻮﺍﻟﹶﻬﻢ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺕ
ﺍﻟﻠﹼﻪ ﻭﺗﺜﹾﺒﹺﻴﺘﺎ ﻣﻦ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻛﹶﻤﺜﹶﻞﹺ ﺟﻨﺔ ﺑﹺﺮﺑﻮﺓ ﺃﹶﺻﺎﺑﻬﺎ ﻭﺍﺑﹺﻞﹲ ﻓﹶﺂﺗﺖ ﺃﹸﻛﹸﻠﹶﻬﺎ ﺿﻌﻔﹶﻴﻦﹺ ﻓﹶﺈﹺﻥ ﻟﱠﻢ
ﻳﺼﺒﻬﺎ ﻭﺍﺑﹺﻞﹲ ﻓﹶﻄﹶﻞﱞ ﻭﺍﻟﻠﹼﻪ ﺑﹺﻤﺎ ﺗﻌﻤﻠﹸﻮﻥﹶ ﺑﺼﲑ) .(٣٢٣) (ﻛﹸﺘﺐ ﻋﻠﹶﻴﻜﹸﻢ ﺍﻟﹾﻘﺘﺎﻝﹸ ﻭﻫﻮ ﻛﹸﺮﻩ ﻟﹶﻜﹸﻢ
ﻭﻋﺴﻰ ﺃﹶﻥﹾ ﺗﻜﹾﺮﻫﻮﺍ ﺷﻴﺌﺎﹰ ﻭﻫﻮ ﺧﻴﺮ ﻟﹶﻜﹸﻢ ﻭﻋﺴﻰ ﺃﹶﻥﹾ ﺗﺤﺒﻮﺍ ﺷﻴﺌﺎﹰ ﻭﻫﻮ ﺷﺮ ﻟﹶﻜﹸﻢ ﻭﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ
ﻭﺃﹶﻧﺘﻢ ﻻ ﺗﻌﻠﹶﻤﻮﻥﹶ( )) .(٣٢٤ﻭﻋﺎﺷﺮﻭﻫﻦ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻓﹶﺈﹺﻥﹾ ﻛﹶﺮﹺﻫﺘﻤﻮﻫﻦ ﻓﹶﻌﺴﻰ ﺃﹶﻥﹾ ﺗﻜﹾﺮﻫﻮﺍ
ﺷﻴﺌﺎﹰ ﻭﻳﺠﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﺧﻴﺮﺍﹰ ﻛﹶﺜﲑﺍﹰ( )) .(٣٢٥ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﺎ ﻟﹶﻜﹸﻢ ﺇﹺﺫﹶﺍ ﻗﻴﻞﹶ ﻟﹶﻜﹸﻢ
ﺍﻧﻔﺮﻭﺍ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ ﺍﺛﱠﺎﻗﹶﻠﹾﺘﻢ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺃﹶﺭﺿﻴﺘﻢ ﺑﹺﺎﻟﹾﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻟﹾﺂﺧﺮﺓ ﻓﹶﻤﺎ ﻣﺘﺎﻉ
ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺍﻟﹾﺂﺧﺮﺓ ﺇﹺﻟﱠﺎ ﻗﹶﻠﻴﻞﹲ( ).(٣٢٦
ﻫﻨﺎﻙ ﻣﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ " ﺩﺭﻭﺱ ﺗﺮﺑﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ "
ﻭﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﺗﻮﺟﻴﻬﺎﺕ ﺗﺮﺑﻮﻳﺔ ،ﻫﺪﻓﻬﺎ ﻫﺪﺍﻳﺔ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺭﺑﻪ ،ﻟﻴﻌﺒﺪﻩ ﺍﻟﻌﺒﺎﺩﺓ
ﺍﳊﻘﺔ ،ﻓﻴﺴﺘﻘﻴﻢ ﺣﺎﻟﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻔﺎﺋﺰﻳﻦ.
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺃﻧﻮﺍﻉ ﳐﺘﻠﻔﺔ .ﻓﻤﻨﻬﺎ ﺗﻮﺟﻴﻬﺎﺕ ﻣﺒﺎﺷﺮﺓ ،ﺃﻭﺍﻣﺮ ﻭﻧﻮﺍﻩ
ﻭﺍﺿﺤﺔ ﳏﺪﺩﺓ :ﺍﻓﻌﻠﻮﺍ ﻛﺬﺍ ﻭﻻ ﺗﻔﻌﻠﻮﺍ ﻛﺬﺍ .ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺆﺛﺮ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ:
ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ ﻭﺍﻷﻓﻌﺎﻝ ﺍﳊﻤﻴﺪﺓ ،ﻭﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﻟﺴﻴﺌﺔ ﻭﺍﻷﻓﻌﺎﻝ
ﺍﻟﺴﻴﺌﺔ .ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ " ﺩﺭﺱ " ﻳﻌﺮﺽ ﻟﻠﻌﱪﺓ ،ﻭﳛﺘﺎﺝ ﺇﱃ ﺗﺪﺑﺮ ﻻﺳﺘﺨﻼﺹ ﺍﻟﻌﱪﺓ ﺍﳌﻄﻠﻮﺑﺔ،
ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺍﻵﻥ ﺃﻥ ﻧﻌﺮﺽ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﻣﻨﻪ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﺼﺮ ،ﻭﻟﻜﻦ ﻋﻠﻰ ﺳﺒﻴﻞ
ﺍﳌﺜﺎﻝ.
ﺧﺬ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﻣﻦ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ) :ﺇﹺﻥﱠ ﻓﻲ ﺧﻠﹾﻖﹺ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷَﺭ ﹺ
ﺽ
ﻭﺍﺧﺘﻼﹶﻑ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺍﻟﻨﻬﺎﺭﹺ ﻵﻳﺎﺕ ﻟﱢﺄﹸﻭﻟﻲ ﺍﻷﻟﹾﺒﺎﺏﹺ ،ﺍﻟﱠﺬﻳﻦ ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﺍﻟﻠﹼﻪ ﻗﻴﺎﻣﺎ ﻭﻗﹸﻌﻮﺩﺍ ﻭﻋﻠﹶﻰ
ﺟﻨﻮﺑﹺﻬﹺﻢ ﻭﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ ﻓﻲ ﺧﻠﹾﻖﹺ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷَﺭﺽﹺ ﺭﺑﻨﺎ ﻣﺎ ﺧﻠﹶﻘﹾﺖ ﻫﺬﺍ ﺑﺎﻃﻼﹰ ﺳﺒﺤﺎﻧﻚ
ﻓﹶﻘﻨﺎ ﻋﺬﹶﺍﺏ ﺍﻟﻨﺎﺭﹺ ،ﺭﺑﻨﺎ ﺇﹺﻧﻚ ﻣﻦ ﺗﺪﺧﻞﹺ ﺍﻟﻨﺎﺭ ﻓﹶﻘﹶﺪ ﺃﹶﺧ ﺰﻳﺘﻪ ﻭﻣﺎ ﻟﻠﻈﱠﺎﻟﻤﲔ ﻣﻦ ﺃﹶﻧﺼﺎﺭﹴ ،ﺭﺑﻨﺎ
ﺇﹺﻧﻨﺎ ﺳﻤﻌﻨﺎ ﻣﻨﺎﺩﻳﺎ ﻳﻨﺎﺩﻱ ﻟﻺِﳝﺎﻥ ﺃﹶﻥﹾ ﺁﻣﻨﻮﺍﹾ ﺑﹺﺮﺑﻜﹸﻢ ﻓﹶﺂﻣﻨﺎ ﺭﺑﻨﺎ ﻓﹶﺎﻏﹾﻔﺮ ﻟﹶﻨﺎ ﺫﹸﻧﻮﺑﻨﺎ ﻭﻛﹶﻔﱢﺮ ﻋﻨﺎ
ﺳﻴﺌﹶﺎﺗﻨﺎ ﻭﺗﻮﻓﱠﻨﺎ ﻣﻊ ﺍﻷﺑﺮﺍﺭﹺ ،ﺭﺑﻨﺎ ﻭﺁﺗﻨﺎ ﻣﺎ ﻭﻋﺪﺗﻨﺎ ﻋﻠﹶﻰ ﺭﺳﻠﻚ ﻭﻻﹶ ﺗﺨﺰﹺﻧﺎ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺇﹺﻧﻚ
ﻻﹶ ﺗﺨﻠﻒ ﺍﻟﹾﻤﻴﻌﺎﺩ ،ﻓﹶﺎﺳﺘﺠﺎﺏ ﻟﹶﻬﻢ ﺭﺑﻬﻢ ﺃﹶﻧﻲ ﻻﹶ ﺃﹸﺿﻴﻊ ﻋﻤﻞﹶ ﻋﺎﻣﻞﹴ ﻣﻨﻜﹸﻢ ﻣﻦ ﺫﹶﻛﹶﺮﹴ ﺃﹶﻭ ﺃﹸﻧﺜﹶﻰ
ﺑﻌﻀﻜﹸﻢ ﻣﻦ ﺑﻌﺾﹴ ﻓﹶﺎﻟﱠﺬﻳﻦ ﻫﺎﺟﺮﻭﺍﹾ ﻭﺃﹸﺧﺮﹺﺟﻮﺍﹾ ﻣﻦ ﺩﻳﺎﺭﹺﻫﻢ ﻭﺃﹸﻭﺫﹸﻭﺍﹾ ﻓﻲ ﺳﺒﹺﻴﻠﻲ ﻭﻗﹶﺎﺗﻠﹸﻮﺍﹾ
ﻭﻗﹸﺘﻠﹸﻮﺍﹾ ﻷُﻛﹶﻔﱢﺮﻥﱠ ﻋﻨﻬﻢ ﺳﻴﺌﹶﺎﺗﻬﹺﻢ ﻭﻷُﺩﺧﻠﹶﻨﻬﻢ ﺟﻨﺎﺕ ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻷَﻧﻬﺎﺭ ﺛﹶﻮﺍﺑﺎ ﻣﻦ ﻋﻨﺪ
ﺍﻟﻠﹼﻪ ﻭﺍﻟﻠﹼﻪ ﻋﻨﺪﻩ ﺣﺴﻦ ﺍﻟﺜﱠﻮﺍﺏﹺ( ).(٣٢٧
ﻓﻬﺆﻻﺀ ﻗﻮﻡ ﻳﺼﻔﻬﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺄﻢ " ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ " ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ
ﻭﺻﻒ ﻟﻠﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﺼﻔﻬﺎ ﺳﺒﺤﺎﻧﻪ ﰲ ﻫﺬﻩ
ﺍﻵﻳﺎﺕ..
ﺇﻢ ﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﻗﻴﺎﻣﺎ ﻭﻗﻌﻮﺩﺍ ﻭﻋﻠﻰ ﺟﻨﻮﻢ ،ﺃﻱ ﺃﻢ ﻻ ﻳﻜﻔﹼﻮﻥ
ﻋﻦ ﺫﻛﺮ ﺍﷲ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﳍﻢ .ﰒ ﺇﻢ ﻳﺘﻔﻜﺮﻭﻥ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻓﻴﻬﺪﻳﻬﻢ
ﺗﻔﻜﲑﻫﻢ ﺇﱃ ﺃﻥ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﱂ ﲣﻠﻘﺎ ﺑﺎﻃﻼ ،ﻭﺇﳕﺎ ﺧﻠﻘﺘﺎ ﺑﺎﳊﻖ .ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ
ﻛﺬﻟﻚ ،ﻓﻼ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺎﻳﺔ ﺍﳌﻄﺎﻑ .ﻓﻜﻢ ﻣﻦ ﻇﺎﱂ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ
ﻇﻞ ﻇﺎﳌﺎ ﺣﱴ ﺍﻟﻘﻄﺮﺓ ﺍﻷﺧﲑﺓ ﻣﻦ ﺣﻴﺎﺗﻪ ﻭﻣﺎﺕ ﻭﻫﻮ ﻇﺎﱂ .ﻭﻛﻢ ﻣﻦ ﻣﻈﻠﻮﻡ ﻇﻞ ﻣﻈﻠﻮﻣﺎ ﰲ
ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﺁﺧﺮ ﻗﻄﺮﺓ ﻣﻦ ﺣﻴﺎﺗﻪ ﻭﻣﺎﺕ ﻭﻫﻮ ﻣﻈﻠﻮﻡ .ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺎﻳﺔ
ﺍﳌﻄﺎﻑ ،ﻓﻬﻞ ﺣﻖ ﺍﳊﻖ ﺍﻟﺬﻱ ﺧﻠﻘﺖ ﺑﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ؟ ﻛﻼ! ﺇﳕﺎ ﳛﻖ ﺍﳊﻖ ﺣﲔ
ﺗﻜﺘﻤﻞ ﺍﳊﻠﻘﺔ .ﺣﲔ ﳚﻲﺀ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻴﺠﺎﺯﻯ ﻛﻞﱞ ﲟﺎ ﺍﻛﺘﺴﺐ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻓﻴﻌﺎﻗﺐ
ﺍﻟﻈﺎﱂ ،ﻋﻠﻰ ﻃﻠﻤﻪ ﻭﻳﻌﻮﺽ ﺍﳌﻈﻠﻮﻡ ﻋﻠﻰ ﺻﱪﻩ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ.
ﻭﻣﻦ ﰒ ﻳﺪﻋﻮﻥ ﺭﻢ ﺃﻥ ﻳﻜﻔﺮ ﻋﻨﻬﻢ ﺳﻴﺌﺎﻢ ﻭﻳﺘﻮﻓﺎﻫﻢ ﻣﻊ ﺍﻷﺑﺮﺍﺭ ،ﻭﻻ ﳜﺰﻳﻬﻢ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﳛﻘﻖ ﳍﻢ ﻣﺎ ﻭﻋﺪﻫﻢ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺮﺳﻞ ﻣﻦ ﺇﺩﺧﺎﻝ ﺍﻟﺼﺎﳊﲔ ﺍﳉﻨﺔ) ..ﻓﹶﺎﺳﺘﺠﺎﺏ
ﻟﹶﻬﻢ ﺭﺑﻬﻢ.(
ﻫﻞ ﺍﺳﺘﺠﺎﺏ ﻟﻠﺘﺬﻛﺮ ﻭﻫﻮ ﳎﺮﺩ ﺗﺬﻛﺮ؟ ﺃﻭ ﻟﻠﺘﻔﻜﺮ ﻭﻫﻮ ﳎﺮﺩ ﺗﻔﻜﺮ؟ ﺃﻭ ﻟﻠﺘﺪﺑﺮ ﻭﻫﻮ
ﳎﺮﺩ ﺗﺪﺑﺮ؟ ﺃﻭ ﻟﻠﺘﻀﺮﻉ ﻭﻫﻮ ﳎﺮﺩ ﺗﻀﺮﻉ؟!
ﻫﻨﺎ ﺍﻟﺪﺭﺱ ﺍﻟﺘﺮﺑﻮﻱ) ..ﻓﹶﺎﺳﺘﺠﺎﺏ ﻟﹶﻬﻢ ﺭﺑﻬﻢ ﺃﹶﻧﻲ ﻻﹶ ﺃﹸﺿﻴﻊ ﻋﻤﻞﹶ ﻋﺎﻣﻞﹴ ﻣﻨﻜﹸﻢ ﻣﻦ
ﺫﹶﻛﹶﺮﹴ ﺃﹶﻭ ﺃﹸﻧﺜﹶﻰ.(..
ﻓﺎﻻﺳﺘﺠﺎﺑﺔ ﻫﻠﻰ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ،ﺍﻟﺬﻱ ﺍﻧﺒﺜﻖ ﻋﻦ ﺍﻟﺘﺬﻛﺮ ﻭﺍﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﺘﻀﺮﻉ.
ﻭﺇﺫ ﻛﺎﻧﺖ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻛﻠﻬﺎ ﻣﺸﻐﻮﻟﺔ ﲟﻌﺮﻛﺔ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﻘﺪ ﺍﺧﺘﲑ ﻣﻦ
ﺍﻷﻋﻤﺎﻝ ﻣﺎ ﻳﻨﺎﺳﺐ ﺗﻠﻚ ﺍﳌﻌﺮﻛﺔ ﺍﳍﺎﺋﻠﺔ) :ﻓﹶﺎﻟﱠﺬﻳﻦ ﻫﺎﺟﺮﻭﺍﹾ ﻭﺃﹸﺧﺮﹺﺟﻮﺍﹾ ﻣﻦ ﺩﻳﺎﺭﹺﻫﻢ ﻭﺃﹸﻭﺫﹸﻭﺍﹾ
ﻓﻲ ﺳﺒﹺﻴﻠﻲ ﻭﻗﹶﺎﺗﻠﹸﻮﺍﹾ ﻭﻗﹸﺘﻠﹸﻮﺍﹾ( .ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮ ﺍﷲ ﻋﻨﻬﻢ ﺳﻴﺌﺎﻢ ﻭﻳﺪﺧﻠﻬﻢ ﺍﳉﻨﺔ ﺍﻟﱵ
ﻭﻋﺪﻫﺎ ﺇﻳﺎﻫﻢ..
ﻟﻴﺲ ﺍﻹﳝﺎﻥ ﳎﺮﺩ ﻣﻈﺎﻫﺮ ..ﺇﳕﺎ ﻫﻮ ﺻﺪﻕ ﰲ ﺍﻟﻌﻤﻞ ﻧﺎﺑﻊ ﻣﻦ ﺻﺪﻕ ﰲ ﺍﳌﺸﺎﻋﺮ،
ﻓﺎﻷﺻﻞ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺼﺤﻴﺢ ،ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻜﺘﺎﺏ
ﻭﺍﻟﻨﺒﻴﲔ ،ﻭﺍﻟﺬﻱ ﻳﺘﺮﺟﻢ ﺇﱃ ﻋﻤﻞ ﻣﺸﻬﻮﺩ ﰲ ﻭﺍﻗﻊ ﺍﻷﺭﺽ ،ﻳﺬﻛﺮ ﻣﻨﻪ ﻫﻨﺎ ﺇﻳﺘﺎﺀ ﺍﳌﺎﻝ ﺫﻭﻱ
ﺍﻟﻘﺮﰉ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻭﺍﻟﺴﺎﺋﻠﲔ ﻭﰲ ﺍﻟﺮﻗﺎﺏ ،ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ
ﺍﻟﺰﻛﺎﺓ ،ﻭﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ ،ﻭﺍﻟﺼﱪ ﰲ ﺍﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻭﺣﲔ ﺍﻟﺒﺄﺱ ..ﺳﻠﻮﻙ ﻛﺎﻣﻞ ﺷﺎﻣﻞ
ﻳﻨﺒﺜﻖ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺎﺩﻗﺔ ﻭﻳﺸﻤﻞ ﻣﺴﺎﺣﺎﺕ ﻭﺍﺳﻌﺔ ﻣﻦ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ..
ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻌﺠﺐ ﺃﻥ ﻳﺘﺴﺮﺏ ﺍﻟﻔﻜﺮ ﺍﻹﺭﺟﺎﺋﻲ ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﺫﻟﻚ
ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺇﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﻗﺮﺍﺭ ،ﻭﻟﻴﺲ ﺍﻟﻌﻤﻞ ﺩﺍﺧﻼ ﰲ ﻣﺴﻤﻰ
ﺍﻹﳝﺎﻥ) ،(٣٢٩ﻭﺍﻟﺬﻱ ﻳﻘﻮﻝ " :ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﻬﻮ ﻣﺆﻣﻦ ﻭﻟﻮ ﱂ ﻳﻌﻤﻞ ﻋﻤﻼ ﻭﺍﺣﺪﺍ
ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻹﺳﻼﻡ! ".
ﻗﺎﻟﻮﺍ :ﺇﻥ ﺍﷲ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻗﻮﻣﺎ ﱂ ﻳﻌﻤﻠﻮﺍ ﺧﲑﺍ ﻗﻂ ..ﻭﻻ ﺣﺮﺝ ﻋﻠﻰ ﻓﻀﻞ ﺍﷲ.
ﻭﻟﻜﻦ ﺍﻧﻈﺮ ﺇﱃ ﺣﺎﻝ ﺍﻷﻣﺔ ﺇﻥ ﻗﺎﻝ ﻛﻞ ﻭﺍﺣﺪ ﻓﻴﻬﺎ ﺃﻧﺎ ﻣﺆﻣﻦ ﻣﺎ ﺩﻣﺖ ﻣﺼﺪﻗﺎ ﻭﻣﻘﺮﺍ ،ﻭﻻ
ﻋﻠﻲ ﺃﻥ ﺃﻋﻤﻞ! ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﳍﺎ؟ ﺇﺎ ﺗﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻐﺜﺎﺀ ﺍﻟﺬﻱ ﺃﺧﱪ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ <،
ﺍﻟﺬﻱ ﺗﺘﺪﺍﻋﻰ ﻋﻠﻴﻪ ﺍﻷﻣﻢ ﻛﻤﺎ ﺗﺘﺪﺍﻋﻰ ﺍﻷﻛﻠﺔ ﺇﱃ ﻗﺼﻌﺘﻬﺎ ) ..(٣٣٠ﻓﻬﻞ ﺗﻜﻮﻥ ﻋﻨﺪﺋﺬ ﻫﻲ
ﺍﻷﻣﺔ ﺍﻟﱵ ﺃﺧﺮﺟﻬﺎ ﺍﷲ ﻟﺘﻜﻮﻥ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ ،ﻭﺍﻟﱵ ﺗﻜﻮﻥ ﺷﺎﻫﺪﺓ ﻋﻠﻰ ﻛﻞ
ﺍﻟﺒﺸﺮﻳﺔ؟!
ﺗﺴﺘﻄﻴﻊ ﺍﻟﺸﺠﺮﺓ ﺃﻥ ﺗﻌﻴﺶ ﻭﺗﺜﻤﺮ ﻭﲤﺪ ﺃﻓﺮﻋﻬﺎ ﰲ ﺍﻟﻔﻀﺎﺀ ،ﻭﻫﻲ ﲢﻤﻞ ﻣﻦ ﺑﲔ
ﺃﻭﺭﺍﻗﻬﺎ ﺑﻀﻊ ﺃﻭﺭﺍﻕ ﺻﻔﺮﺍﺀ ..ﻭﻟﻜﻦ ﻳﻮﻡ ﺗﻘﻮﻝ ﻛﻞ ﻭﺭﻗﺔ ﰲ ﻧﻔﺴﻬﺎ :ﻣﻦ ﺣﻘﻲ ﺃﻥ ﺃﻛﻮﻥ
ﺻﻔﺮﺍﺀ ﺫﺍﺑﻠﺔ ﻭﺇﻥ ﺟﻔﺖ ﺍﳌﻴﺎﻩ ﰲ ﻋﺮﻭﻗﻲ ﻣﺎ ﺩﻣﺖ ﱂ ﺃﺳﻘﻂ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﻌﺪ ،ﻓﻜﻢ ﺗﻌﻴﺶ
ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺭﺽ؟! ﻭﻫﻞ ﺗﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻫﻲ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺍﳌﻮﺻﻮﻓﺔ ﰲ
ﻛﺘﺎﺏ ﺍﷲ) :ﻛﹶﺸﺠﺮﺓ ﻃﹶﻴﺒﺔ ﺃﹶﺻﻠﹸﻬﺎ ﺛﹶﺎﺑﹺﺖ ﻭﻓﹶﺮﻋﻬﺎ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ،ﺗﺆﺗﻲ ﺃﹸﻛﹸﻠﹶﻬﺎ ﻛﹸﻞﱠ ﺣﲔﹴ ﺑﹺﺈﹺﺫﹾﻥ
ﺭﺑﻬﺎ( ) ،(٣٣١ﺃﻡ ﺗﻜﻮﻥ ﺷﺠﺮﺓ ﻣﺘﻬﺎﻟﻜﺔ ﻻ ﺗﺆﰐ ﺃﻛﹸﻼﹰ ﻭﻻ ﺗﻈﻞ ﺃﺣﺪﺍﹰ؟!
ﻭﺇﻥ ﻛﺎﻥ " ﻣﺮﺟﺌﺔ ﺍﻟﻔﻘﻬﺎﺀ " ﻗﺪ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﺩﺍﺧﻼ ﰲ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ
)ﻳﻘﺼﺪﻭﻥ ﺍﻻﺳﻢ( ﻭﻟﻜﻨﻪ ﻣﻄﻠﻮﺏ ﻛﺎﻹﳝﺎﻥ ،ﻓﺎﳋﻼﻑ ﻣﻌﻬﻢ ﻫﲔ .ﻭﺇﳕﺎ ﺍﳌﺮﺟﺌﺔ ﺍﻟﺬﻳﻦ
ﺃﺳﻘﻄﻮﺍ ﺍﻟﻌﻤﻞ ﺇﺳﻘﺎﻃﺎ ﻣﻦ ﺍﳊﺴﺎﺏ ﻭﻗﺎﻟﻮﺍ ﻳﻜﻔﻲ ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻹﻗﺮﺍﺭ ﻟﻴﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺆﻣﻨﺎ
ﻛﺈﳝﺎﻥ ﺟﱪﻳﻞ )!( ﻫﺆﻻﺀ ﻗﺪﻣﻮﺍ ﻟﻸﻣﺔ ﻣﺮﺿﺎ ﻫﻮ ﺍﻟﻴﻮﻡ ﻣﺴﺘﻌﺺ ﻋﻠﻰ ﺍﻟﻌﻼﺝ ..ﺇﻻ ﺃﻥ ﺗﺮﺟﻊ
ﺍﻷﻣﺔ ﺭﺟﻮﻋﺎ ﺻﺤﻴﺤﺎ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ،ﻟﺘﺴﺘﻮﻋﺐ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﺭﻭﺱ.
) (٣٣٠ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " :ﻳﻮﺷﻚ ﺃﻥ ﺗﺪﺍﻋﻰ ﻋﻠﻴﻜﻢ ﺍﻷﻣﻢ ﻛﻤﺎ ﺗﺪﺍﻋﻰ ﺍﻷﻛﻠﺔ ﻋﻠﻰ ﻗﺼﻌﺘﻬﺎ.
ﻗﺎﻟﻮﺍ :ﺃﻣﻦ ﻗﻠﺔ ﳓﻦ ﻳﻮﻣﺌﺬ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ :ﺑﻞ ﺃﻧﺘﻢ ﻳﻮﻣﺌﺬ ﻛﺜﲑ ﻭﻟﻜﻨﻜﻢ ﻏﺜﺎﺀ ﻛﻐﺜﺎﺀ ﺍﻟﺴﻴﻞ " .ﺭﻭﺍﻩ
ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ.
) (٣٣١ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ.٢٥ ،٢٤ :
) (٣٣٢ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ.٦٥ – ٦٢ :
ﺍﻟﻨﺼﺮ ﻣﻦ ﻋﻨﺪ ﺍﷲ) :ﻭﻣﺎ ﺍﻟﻨﺼﺮ ﺇﹺﻟﱠﺎ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻌﺰﹺﻳﺰﹺ ﺍﻟﹾﺤﻜﻴﻢﹺ( )) .(٣٣٣ﺇﹺﻥﹾ
ﻳﻨﺼﺮﻛﹸﻢ ﺍﻟﻠﱠﻪ ﻓﹶﻼ ﻏﹶﺎﻟﺐ ﻟﹶﻜﹸﻢ.(٣٣٤) (
ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻷﺭﺑﻊ ﺍﳌﺘﺘﺎﻟﻴﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﲢﺪﺙ ﻋﻦ ﺃﺭﺑﻌﺔ ﺷﺮﻭﻁ ﺃﺳﺎﺳﻴﺔ
ﻟﻠﻨﺼﺮ.
ﺃﻭﻝ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺆﻣﻨﻮﻥ ..ﻭﺍﷲ ﻻ ﻳﻌﺠﺰﻩ ﺃﻥ ﻳﻘﻬﺮ ﺍﻷﻋﺪﺍﺀ ﺑﻐﲑ
ﻣﺆﻣﻨﲔ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻟﻠﺸﻲﺀ ﻛﻦ ﻓﻴﻜﻮﻥ ،ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ) :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻟﻴﻌﺠﹺﺰﻩ ﻣﻦ
ﺷﻲﺀٍ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻻ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ( ) (٣٣٥ﻭﻟﻜﻦ ﻫﻜﺬﺍ ﺍﻗﺘﻀﺖ ﺳﻨﺘﻪ :ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ
ﻣﺆﻣﻨﻮﻥ ﰲ ﺍﻷﺭﺽ ﻳﺪﻓﻊ ﺍﷲ ﻢ ﺍﻟﻜﻔﺎﺭ ،ﻭﻳﻜﻮﻧﻮﻥ ﺳﺘﺎﺭﺍﹰ ﻟﻘﺪﺭ ﺍﷲ ،ﻓﻘﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ:
)ﻭﻟﹶﻮﻻ ﺩﻓﹾﻊ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﹺﺒﻌﺾﹴ ﻟﹶﻔﹶﺴﺪﺕ ﺍﻟﹾﺄﹶﺭﺽ ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﺫﹸﻭ ﻓﹶﻀﻞﹴ ﻋﻠﹶﻰ
ﺍﻟﹾﻌﺎﻟﹶﻤﲔ .(٣٣٦) (ﻭﻗﺎﻝ) :ﺫﹶﻟﻚ ﻭﻟﹶﻮ ﻳﺸﺎﺀُ ﺍﻟﻠﱠﻪ ﻻﻧﺘﺼﺮ ﻣﻨﻬﻢ ﻭﻟﹶﻜﻦ ﻟﻴﺒﻠﹸﻮ ﺑﻌﻀﻜﹸﻢ ﺑﹺﺒﻌﺾﹴ(
) (٣٣٧ﻭﻗﺎﻝ ﻛﺬﻟﻚ) :ﻓﹶﻠﹶﻢ ﺗﻘﹾﺘﻠﹸﻮﻫﻢ ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﻗﹶﺘﻠﹶﻬﻢ ﻭﻣﺎ ﺭﻣﻴﺖ ﺇﹺﺫﹾ ﺭﻣﻴﺖ ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﺭﻣﻰ
ﻭﻟﻴﺒﻠﻲ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻣﻨﻪ ﺑﻼﺀً ﺣﺴﻨﺎﹰ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﺳﻤﻴﻊ ﻋﻠﻴﻢ.(٣٣٨) (
ﻭﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﻮﻥ ﻣﺘﺂﻟﻔﺔ ﻗﻠﻮﻢ .ﻓﻘﺎﻝ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ) :ﻭﻻ
ﺗﻨﺎﺯﻋﻮﺍ ﻓﹶﺘﻔﹾﺸﻠﹸﻮﺍ ﻭﺗﺬﹾﻫﺐ ﺭﹺﳛﻜﹸﻢ (٣٣٩) (ﻓﺘﺂﻟﻒ ﺍﻟﻘﻠﻮﺏ ﺷﺮﻁ ﻟﺘﱰﻝ ﺍﻟﻨﺼﺮ ﻣﻦ ﻋﻨﺪ ﺍﷲ.
ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﻧﻮﻉ ﺍﻟﺘﺂﻟﻒ ﺍﳌﻄﻠﻮﺏ ،ﻓﻠﻴﺲ ﻫﻮ ﺍﻟﺘﺂﻟﻒ ﻋﻠﻰ ﻣﺼﺎﱀ ﺍﻷﺭﺽ
ﺍﻟﻘﺮﻳﺒﺔ -ﺣﱴ ﺇﻥ ﺣﺪﺙ ﺫﻟﻚ ﺍﻟﺘﺂﻟﻒ ﰲ ﻭﺍﻗﻊ ﺍﻷﺭﺽ -ﺇﳕﺎ ﻫﻮ ﺍﻟﺘﺂﻟﻒ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ
)ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﺃﹶﻟﱠﻒ ﺑﻴﻨﻬﻢ .(ﻻ ﺍﳌﺎﻝ ﻭﻻ ﻏﲑﻩ ﻣﻦ ﻣﺼﺎﱀ ﺍﻷﺭﺽ.
ﻭﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺍﻟﺘﺠﺮﺩ ﷲ ﻭﺍﻟﺘﻮﻛﻞ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ )ﺣﺴﺒﻚ ﺍﻟﻠﱠﻪ .(ﻭﻋﻠﻰ ﺃﺣﺪ
ﺍﻟﺘﻔﺴﲑﻳﻦ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ،ﺣﺴﺒﻚ ﺍﷲ ﻭﻣﻦ ﻣﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻓﺈﻥ ﺍﻟﺘﻮﻛﻞ ﺍﻟﺼﺎﺩﻕ ﻻ ﻳﺘﻨﺎﰱ
ﻣﻊ ﺍﲣﺎﺫ ﺍﻷﺳﺒﺎﺏ .ﻭﻭﺟﻮﺩ ﺍﳌﺆﻣﻨﲔ ﻣﻊ ﺍﻟﺮﺳﻮﻝ < ﻫﻮ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻦ
ﺍﲣﺎﺫﻫﺎ ﻣﻊ ﺍﻟﺘﻮﻛﻞ ﻋﻰ ﺍﷲ .ﻭﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﺍﻵﺧﺮ :ﺣﺴﺒﻚ ﺍﷲ ،ﻭﻣﻦ ﻣﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ
ﺣﺴﺒﻬﻢ ﺍﷲ ﻛﺬﻟﻚ .ﻭﻋﻠﻰ ﺃﻱ ﺍﻟﺘﻔﺴﲑﻳﻦ ،ﻓﺎﻟﺘﺠﺮﺩ ﷲ ﻣﻄﻠﻮﺏ ﻣﻦ ﺃﺟﻞ ﺗﱰﻝ ﺍﻟﻨﺼﺮ.
ﻭﺍﻟﺸﺮﻁ ﺍﻟﺮﺍﺑﻊ ﻫﻮ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻘﺘﺎﻝ ﺣﲔ ﻳﺪﻋﻮ ﺍﻟﺪﺍﻋﻲ ﺇﻟﻴﻪ) :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒﹺﻲ ﺣﺮﺽﹺ
ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻋﻠﹶﻰ ﺍﻟﹾﻘﺘﺎﻝﹺ( ).(٣٤٠
ﻭﰲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﺮﺩ ﺷﺮﻭﻁ ﺃﺧﺮﻯ ﺗﺆﻫﻞ ﻟﺘﱰﻝ ﺍﻟﻨﺼﺮ ﻣﻦ ﻋﻨﺪ ﺍﷲ،
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺃﺳﺎﺳﻴﺔ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ.
ﻭﰲ ﺫﻟﻚ ﺩﺭﺱ ﺗﺮﺑﻮﻱ ﳍﺬﻩ ﺍﻷﻣﺔ ،ﻭﺑﺎﻟﺬﺍﺕ ﻟﻠﺬﻳﻦ ﻻ ﻳﺄﻮﻥ ﳍﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻭﻻ
ﳛﻘﻘﻮﺎ ﰲ ﺫﺍﺕ ﺃﻧﻔﺴﻬﻢ ،ﰒ ﻳﻘﻮﻟﻮﻥ :ﻣﺎ ﺑﺎﻝ ﺍﻟﻨﺼﺮ ﻻ ﻳﺘﱰﻝ ﻋﻠﻴﻨﺎ؟ ..ﺃﻟﺴﻨﺎ ﻣﺆﻣﻨﲔ؟!
ﺻﺒﺘﻢ ﻣﺜﹾﻠﹶﻴﻬﺎ ﻗﹸﻠﹾﺘﻢ ﺃﹶﻧﻰ ﻫﺬﹶﺍ ﻗﹸﻞﹾ ﻫﻮ ﻣﻦ ﻋﻨﺪ ﺃﹶﻧﻔﹸﺴِﻜﹸ ﻢ
)ﺃﹶﻭﻟﹶﻤﺎ ﺃﹶﺻﺎﺑﺘﻜﹸﻢ ﻣﺼﻴﺒﺔﹲ ﻗﹶﺪ ﺃﹶ
ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ،ﻭﻣﺎ ﺃﹶﺻﺎﺑﻜﹸﻢ ﻳﻮﻡ ﺍﻟﹾﺘﻘﹶﻰ ﺍﻟﹾﺠﻤﻌﺎﻥ ﻓﹶﺒﹺﺈﹺﺫﹾﻥ ﺍﻟﻠﱠﻪ ﻭﻟﻴﻌﻠﹶﻢ
ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ،ﻭﻟﻴﻌﻠﹶﻢ ﺍﻟﱠﺬﻳﻦ ﻧﺎﻓﹶﻘﹸﻮﺍ( ).(٣٤١
ﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻵﻳﺎﺕ ﻫﻲ ﳍﺰﳝﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﺣﺪ ..ﻭﻗﺪ ﻛﺎﻥ ﰲ ﻭﻗﻌﺔ ﺃﺣﺪ ﺩﺭﻭﺱ
ﻛﺜﲑﺓ ﻟﻠﻤﺆﻣﻨﲔ ،ﺃﺑﺮﺯﺎ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﻭﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ..ﻓﻘﺪ ﺑﺪﺃﺕ ﺍﳌﻌﺮﻛﺔ ﺑﻨﺼﺮ
ﺍﳌﺴﻠﻤﲔ ،ﻭﻟﻜﻦ ﺍﻟﺮﻣﺎﺓ ﺍﻟﺬﻳﻦ ﺃﻣﺮﻫﻢ ﺭﺳﻮﻝ ﺍﷲ < ﺃﻻ ﻳﻐﺎﺩﺭﻭﺍ ﺃﻣﺎﻛﻨﻬﻢ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ
ﺍﻷﺣﻮﺍﻝ ﻭﻟﻮ ﺭﺃﻭﺍ ﺍﳌﺴﻠﻤﲔ ﺗﺘﺨﻄﻔﻬﻢ ﺍﻟﻄﲑ ،ﺃﺑﺎﺣﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻷﻣﺮ ﺣﲔ ﻇﻨﻮﺍ
ﺃﻥ ﺍﳌﻌﺮﻛﺔ ﻗﺪ ﺍﻧﺘﻬﺖ ،ﻭﺧﺎﻓﻮﺍ ﺃﻥ ﻳﻀﻴﻊ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻟﻐﻨﺎﺋﻢ ،ﻓﺨﺎﻟﻔﻮﺍ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ <
ﻭﻧﺰﻟﻮﺍ ﻣﻦ ﻓﻮﻕ ﺍﳉﺒﻞ ،ﻓﺎﻏﺘﻨﻢ ﺍﻟﻔﺮﺻﺔ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ -ﻭﻛﺎﻥ ﻳﻘﺎﺗﻞ ﰲ ﺻﻔﻮﻑ ﺍﻟﻜﻔﺎﺭ ﺇﺫ
ﱂ ﻳﻜﻦ ﻗﺪ ﺃﺳﻠﻢ ﺑﻌﺪ -ﻓﻜﺮ ﲞﻴﻠﻪ ﻣﻦ ﻭﺭﺍﺀ ﺍﳉﺒﻞ ﻭﻋﺎﺩ ﻳﻬﺎﺟﻢ ﺟﻴﺶ ﺍﳌﺴﻠﻤﲔ ﻭﻫﻢ ﺑﻐﲑ
ﲪﺎﻳﺔ ،ﺇﺫ ﻛﺎﻧﺖ ﺍﳊﻤﺎﻳﺔ ﺍﻟﱵ ﺧﻄﻂ ﳍﺎ ﺍﻟﻘﺎﺋﺪ < ﻫﻲ ﺍﻟﺮﻣﺎﺓ ﻣﻦ ﻓﻮﻕ ﺟﺒﻞ ﺍﻟﺮﻣﺎﺓ..
ﻓﻮﻗﻌﺖ ﺍﳍﺰﳝﺔ ﺍﳌﺮﺓ ﺍﻟﱵ ﻗﺘﻞ ﻓﻴﻬﺎ ﺳﺒﻌﻮﻥ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻴﻬﻢ ﺳﻴﺪ ﺍﻟﺸﻬﺪﺍﺀ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ
ﺍﳌﻄﻠﺐ ،ﻭﺷﺞ ﻭﺟﻪ ﺍﻟﺮﺳﻮﻝ < ﻭﻛﺴﺮﺕ ﺭﺑﺎﻋﻴﺘﻪ ..ﻓﺄﺻﺎﺏ ﺍﳌﺆﻣﻨﲔ ﻏﻢ ﻛﺒﲑ ﻭﻗﺎﻟﻮﺍ:
ﺃﻧﻰ ﻫﺬﺍ؟! ﻛﻴﻒ ﻭﻗﻊ ﻫﺬﺍ؟ ﻛﻴﻒ ﻫﺰﻣﻨﺎ ﻭﳓﻦ ﺍﳌﺆﻣﻨﻮﻥ ﻭﻫﻢ ﺍﻟﻜﻔﺎﺭ؟!
ﺻﺪﻗﹶﻜﹸ ﻢ ﺍﻟﻠﱠﻪ ﻭﻋﺪﻩ ﺇﹺﺫﹾ ﺗﺤﺴﻮﻧﻬﻢ ﺑﹺﺈﹺﺫﹾﻧﹺﻪ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﻓﹶﺸﻠﹾﺘﻢ ﻭﺗﻨﺎﺯﻋﺘﻢ ﻓﻲ
)ﻭﻟﹶﻘﹶ ﺪ
ﺼﻴﺘﻢ ﻣﻦ ﺑ ﻌﺪ ﻣﺎ ﺃﹶﺭﺍﻛﹸﻢ ﻣﺎ ﺗﺤﺒﻮﻥﹶ ﻣﻨﻜﹸﻢ ﻣﻦ ﻳﺮﹺﻳﺪ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻨﻜﹸﻢ ﻣﻦ ﻳﺮﹺﻳﺪ ﺍﻟﹾﺄﹶﻣﺮﹺ ﻭﻋ
)(٣٤٢
ﺍﻟﹾﺂﺧﺮﺓﹶ( .
ﻓﺎﻟﺘﻨﺎﺯﻉ ،ﻭﺍﻻﺧﺘﻼﻑ ،ﻭﻋﺼﻴﺎﻥ ﺃﻣﺮ ﺍﻟﻘﺎﺋﺪ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺍﳍﺰﳝﺔ) :ﻗﹸﻞﹾ ﻫﻮ ﻣﻦ
ﻋﻨﺪ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ.(
ﺇﻥ ﺍﷲ ﻳﻘﻮﻝ ﳍﻢ ﺇﻥ ﻣﺎ ﺃﺻﺎﻢ ﻳﻮﻡ ﺍﻟﺘﻘﻰ ﺍﳉﻤﻌﺎﻥ ﻫﻮ ﺑﺈﺫﻥ ﺍﷲ! ﻭﺇﻥ ﻟﻪ ﺣﻜﻤﺘﻪ
ﻋﻨﺪ ﺍﷲ :ﻛﻲ ﻳﺘﻤﻴﺰ ﺍﻟﺼﻒ ،ﻭﻳﻌﻠﹶﻢ ﺍﳌﺆﻣﻨﻮﻥ ،ﻭﻳﻌﻠﻢ ﺍﳌﻨﺎﻓﻘﻮﻥ..
ﻭﻫﺬﺍ ﰲ ﺫﺍﺗﻪ ﺩﺭﺱ ﻫﺎﺋﻞ ..ﻓﻘﺪﺭ ﺍﷲ ﻻ ﻳﻨﻔﻲ ﻣﺴﺌﻮﻟﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻋﻤﻠﻪ ﺣﲔ
ﳜﻄﺊ! ﺑﻞ ﻳﻈﻞ ﻣﺴﺌﻮﻻ ﻋﻦ ﺧﻄﺌﻪ ،ﻭﻋﻦ ﻧﺘﺎﺋﺞ ﺧﻄﺌﻪ ،ﻭﻻ ﻳﻨﻔﻲ ﺍﳌﺴﺌﻮﻟﻴﺔ ﻋﻨﻪ ﺃﻧﻪ ﻗﺪﺭ
ﻣﻘﺪﺭ ﻣﻦ ﻋﻨﺪ ﺍﷲ.
)ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻠﱠﻪ ﻭﺍﻟﺮﺳﻮﻝﹺ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺃﹶﺻﺎﺑﻬﻢ ﺍﻟﹾﻘﹶﺮﺡ ﻟﻠﱠﺬﻳﻦ ﺃﹶﺣﺴﻨﻮﺍ ﻣﻨﻬ ﻢ
ﻭﺍﺗﻘﹶﻮﺍ ﺃﹶﺟﺮ ﻋﻈﻴﻢ ،ﺍﻟﱠﺬﻳﻦ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ ﺍﻟﻨﺎﺱ ﺇﹺﻥﱠ ﺍﻟﻨﺎﺱ ﻗﹶﺪ ﺟﻤﻌﻮﺍ ﻟﹶﻜﹸﻢ ﻓﹶﺎﺧﺸﻮﻫﻢ ﻓﹶﺰﺍﺩﻫﻢ
ﺇﹺﳝﺎﻧﺎﹰ ﻭﻗﹶﺎﻟﹸﻮﺍ ﺣﺴﺒﻨﺎ ﺍﻟﻠﱠﻪ ﻭﻧﹺﻌﻢ ﺍﻟﹾﻮﻛﻴﻞﹸ ،ﻓﹶﺎﻧﻘﹶﻠﹶﺒﻮﺍ ﺑﹺﻨﹺﻌﻤﺔ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﻓﹶﻀﻞﹴ ﻟﹶﻢ ﻳﻤﺴﺴﻬﻢ ﺳﻮﺀٌ
ﻭﺍﺗﺒﻌﻮﺍ ﺭﹺﺿﻮﺍﻥﹶ ﺍﻟﻠﱠﻪ ﻭﺍﻟﻠﱠﻪ ﺫﹸﻭ ﻓﹶﻀﻞﹴ ﻋﻈﻴﻢﹴ( ).(٣٤٣
ﺇﻥ ﻭﻗﻮﻉ ﻗﺪﺭ ﺍﷲ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﻳﺮﻏﺐ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺍﻟﻘﻌﻮﺩ ﻭﺍﻻﺳﺘﻜﺎﻧﺔ ﲝﺠﺔ
ﺍﻟﺘﺴﻠﻴﻢ ﺑﻘﺪﺭ ﺍﷲ! ﺇﳕﺎ ﺍﻟﺘﺴﻠﻴﻢ ﺑﻘﺪﺭ ﺍﷲ ﻣﻌﻨﺎﻩ ﺃﻻ ﻳﺘﻔﻄﺮ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﺗﺬﻫﺐ ﻧﻔﺴﻪ
ﺣﺴﺮﺍﺕ ﻭﻳﺘﻮﻗﻒ ﻋﻦ ﺍﻟﻌﻤﻞ ،ﺑﻞ ﻳﻌﻤﻞ ،ﻣﺘﻄﻠﻌﺎ ﺇﱃ ﻗﺪﺭ ﻣﻦ ﺍﷲ ﺟﺪﻳﺪ ،ﻳﻐﲑ ﺍﷲ ﺑﻪ ﻣﻦ
ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ .ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺩﻋﺎﻫﻢ ﺍﻟﺮﺳﻮﻝ < ﺇﱃ ﻣﻌﺎﻭﺩﺓ ﺍﻟﻘﺘﺎﻝ ،ﻓﺬﻫﺒﻮﺍ ﲜﺮﺍﺣﺎﻢ،
ﻣﻦ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﺟﻌﻞ ﺍﻷﻋﺪﺍﺀ ﻳﻨﻜﻠﻮﻥ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ،ﻭﻳﻜﺘﻔﻮﻥ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﺑﺎﻹﻳﺎﺏ!
)ﻭﻻ ﺗﻬﹺﻨﻮﺍ ﻭﻻ ﺗﺤﺰﻧﻮﺍ ﻭﺃﹶﻧﺘﻢ ﺍﻟﹾﺄﹶﻋﻠﹶﻮﻥﹶ ﺇﹺﻥﹾ ﻛﹸﻨﺘﻢ ﻣﺆﻣﻨﹺﲔ.(٣٤٤) (
ﻓﻘﺪﺭ ﺍﷲ ﻫﻨﺎ ﰲ ﺻﺎﱀ ﺍﳌﺆﻣﻨﲔ .ﻓﻬﻮ ﻳﺘﻮﻋﺪ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺎﳍﺰﳝﺔ ،ﻷﻢ ﻻ ﻳﺴﺒﻘﻮﻥ
ﻗﺪﺭ ﺍﷲ ﻣﻬﻤﺎ ﻛﺎﻥ ﻟﺪﻳﻬﻢ ﻣﻦ ﺍﻟﻘﻮﺓ ،ﻭﻷﻥ ﻗﻮﻢ ﻻ ﺗﻌﺠﺰ ﺍﷲ .ﻭﻗﺪ ﻗﺪﺭ ﺍﷲ ﺍﻟﺘﻤﻜﲔ ﳍﺬﺍ
ﺍﻟﺪﻳﻦ ،ﻭﻟﻠﻤﺆﻣﻨﲔ ،ﺣﻴﺚ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ) :ﻭﻋﺪ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﹸﻢ ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ
ﻟﹶﻴﺴﺘﺨﻠﻔﹶﻨﻬﻢ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻛﹶﻤﺎ ﺍﺳﺘﺨﻠﹶﻒ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﻭﻟﹶﻴﻤﻜﱢﻨﻦ ﻟﹶﻬﻢ ﺩﻳﻨﻬﻢ ﺍﻟﱠﺬﻱ
ﺍﺭﺗﻀﻰ ﻟﹶﻬﻢ ﻭﻟﹶﻴﺒﺪﻟﹶﻨﻬﻢ ﻣﻦ ﺑﻌﺪ ﺧﻮﻓﻬﹺﻢ ﺃﹶﻣﻨﺎﹰ ﻳﻌﺒﺪﻭﻧﻨﹺﻲ ﻻ ﻳﺸﺮﹺﻛﹸﻮﻥﹶ ﺑﹺﻲ ﺷﻴﺌﺎﹰ( ).(٣٤٧
ﻓﻤﺎﺫﺍ ﻳﻜﻮﻥ ﻣﻦ ﺃﻣﺮ ﺍﻻﻣﺆﻣﻨﲔ ﻭﻗﺪ ﺃﻋﻠﻦ ﺍﷲ ﳍﻢ ﻗﺪﺭﻩ ﺍﳌﻘﺪﻭﺭ) :ﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﺭﺳﻞﹶ
ﺸﺮﹺﻛﹸﻮﻥﹶ( ).(٣٤٨ﺭﺳﻮﻟﹶﻪ ﺑﹺﺎﻟﹾﻬﺪﻯ ﻭﺩﻳﻦﹺ ﺍﻟﹾﺤﻖ ﻟﻴﻈﹾﻬﹺﺮﻩ ﻋﻠﹶﻰ ﺍﻟﺪﻳﻦﹺ ﻛﹸﻠﱢﻪ ﻭﻟﹶﻮ ﻛﹶﺮﹺﻩ ﺍﻟﹾﻤ
ﺃﻳﺘﻮﻟﻜﻠﻮﻥ ..ﻭﻳﻘﻮﻟﻮﻥ :ﻗﺪ ﺗﻜﻔﻞ ﺍﷲ ﺰﳝﺔ ﺍﻟﻜﻔﺎﺭ ،ﻓﻠﻨﻘﻌﺪ ﻭﻟﻨﻨﺘﻈﺮ ﻭﻋﺪ ﺍﷲ ،ﻭﺍﷲ
ﻻ ﳜﻠﻒ ﺍﻟﻮﻋﺪ) :ﻭﻋﺪ ﺍﻟﻠﱠﻪ ﻻ ﻳﺨﻠﻒ ﺍﻟﻠﱠﻪ ﻭﻋﺪﻩ.(٣٤٩) (
ﻛﻼ! ﺇﻥ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ ﻟﻶﻳﺔ ﺍﻟﱵ ﺃﺧﱪ ﺍﷲ ﻓﻴﻬﺎ ﺰﳝﺔ ﺍﻟﻜﻔﺎﺭ ﻫﻲ ﺃﻣﺮ
ﻟﻠﻤﺆﻣﻨﲔ ﺃﻥ ﻳﻌﺪﻭﺍ ﺍﻟﻘﻮﺓ ﺑﻜﻞ ﻣﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻹﻋﺪﺍﺩ..
ﻭﻗﺪ ﻳﺴﺄﻝ ﺳﺎﺋﻞ :ﻭﻫﻞ ﺍﷲ ﰲ ﺣﺎﺟﺔ ﳉﻬﺪ ﺍﳌﺆﻣﻨﻴﻨﻦ ﻟﻴﻨﻔﺬ ﻗﺪﺭﻩ ﺑﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ
ﺍﻟﻜﻔﺎﺭ؟
ﻛﻼ! ﻭﻟﻜﻦ -ﻛﻤﺎ ﻗﻠﻨﺎ -ﻫﻜﺬﺍ ﺍﻗﺘﻀﺖ ﺳﻨﺘﻪ ..ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺆﻣﻨﻮﻥ
ﳎﺎﻫﺪﻭﻥ ﻳﺪﻓﻊ ﺍﷲ ﻢ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ،ﻭﻳﺒﻠﻴﻬﻢ ﺍﷲ ﺍﻟﺒﻼﺀ ﺍﳊﺴﻦ ﻋﻠﻰ ﺟﻬﺎﺩﻫﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ
ﺍﻟﺬﻱ ﻳﻨﺼﺮﻫﻢ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ..
ﻭﻗﺪ ﻳﺴﺄﻝ ﺳﺎﺋﻞ :ﻭﻟﻨﻔﺘﺮﺽ ﺃﻥ ﺍﻟﻨﺎﺱ ﺗﻘﺎﻋﺴﻮﺍ ﻋﻦ ﺍﳉﻬﺎﺩ ،ﻓﻬﻞ ﻳﻌﺠﺰ ﺍﷲ ﻋﻦ
ﺇﻧﻘﺎﺫ ﻭﻋﺪﻩ ﺑﺴﺒﺐ ﺗﻘﺎﻋﺲ ﺍﻟﻨﺎﺱ؟!
ﻛﻼ! ﻭﻟﻜﻨﻪ ﳚﺮﻱ ﺳﻨﺔ ﺃﺧﺮﻯ ﻣﻦ ﺳﻨﻨﻪ) :ﻭﺇﹺﻥﹾ ﺗﺘﻮﻟﱠﻮﺍ ﻳﺴﺘﺒﺪﻝﹾ ﻗﹶﻮﻣﺎﹰ ﻏﹶﻴﺮﻛﹸﻢ ﺛﹸﻢ ﻻ
ﻳﻜﹸﻮﻧﻮﺍ ﺃﹶﻣﺜﹶﺎﻟﹶﻜﹸﻢ) .(٣٥٠) (ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﻳﺮﺗﺪ ﻣﻨﻜﹸﻢ ﻋﻦ ﺩﻳﻨﹺﻪ ﻓﹶﺴﻮﻑ ﻳﺄﹾﺗﻲ ﺍﻟﻠﱠﻪ
ﺑﹺﻘﹶﻮﻡﹴ ﻳﺤﺒﻬﻢ ﻭﻳﺤﺒﻮﻧﻪ ﺃﹶﺫﻟﱠﺔ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﺃﹶﻋﺰﺓ ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ ﻳﺠﺎﻫﺪﻭﻥﹶ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ
ﻭﻻ ﻳﺨﺎﻓﹸﻮﻥﹶ ﻟﹶﻮﻣﺔﹶ ﻻﺋﻢﹴ ﺫﹶﻟﻚ ﻓﹶﻀﻞﹸ ﺍﻟﻠﱠﻪ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀُ ﻭﺍﻟﻠﱠﻪ ﻭﺍﺳﻊ ﻋﻠﻴﻢ.(٣٥١) (
ﻭﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻳﻨﻔﺬ ﺍﷲ ﻗﺪﺭﻩ ،ﻭﻟﻜﻦ ﻣﻦ ﺧﻼﻝ ﺳﻨﻨﻪ ﺍﻟﱵ ﻻ ﺗﺘﺒﺪﻝ) :ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ
ﺑﺎﻟﻎﹸ ﺃﹶﻣﺮﹺﻩ ﻗﹶﺪ ﺟﻌﻞﹶ ﺍﻟﻠﱠﻪ ﻟﻜﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﺭﺍﹰ( ).(٣٥٢
)ﻭﻗﻴﻞﹶ ﻳﺎ ﺃﹶﺭﺽ ﺍﺑﻠﹶﻌﻲ ﻣﺎﺀَﻙ ﻭﻳﺎ ﺳﻤﺎﺀُ ﺃﹶﻗﹾﻠﻌﻲ ﻭﻏﻴﺾ ﺍﻟﹾﻤﺎﺀُ ﻭﻗﹸﻀﻲ ﺍﻟﹾﺄﹶﻣ ﺮ
ﻭﺍﺳﺘﻮﺕ ﻋﻠﹶﻰ ﺍﻟﹾﺠﻮﺩﻱ ﻭﻗﻴﻞﹶ ﺑﻌﺪﺍﹰ ﻟﻠﹾﻘﹶﻮﻡﹺ ﺍﻟﻈﱠﺎﻟﻤﲔ ،ﻭﻧﺎﺩﻯ ﻧﻮﺡ ﺭﺑﻪ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺏ ﺇﹺﻥﱠ ﺍﺑﻨﹺﻲ
ﻣﻦ ﺃﹶﻫﻠﻲ ﻭﺇﹺﻥﱠ ﻭﻋﺪﻙ ﺍﻟﹾﺤﻖ ﻭﺃﹶﻧﺖ ﺃﹶﺣﻜﹶﻢ ﺍﻟﹾﺤﺎﻛﻤﲔ ،ﻗﹶﺎﻝﹶ ﻳﺎ ﻧﻮﺡ ﺇﹺﻧﻪ ﻟﹶﻴﺲ ﻣﻦ ﺃﹶﻫﻠﻚ ﺇﹺﻧﻪ
ﻋﻤﻞﹲ ﻏﹶﻴﺮ ﺻﺎﻟﺢﹴ( ).(٣٥٣
ﻟﻘﺪ ﻛﺎﻥ ﻧﻮﺡ ﻗﺪ ﺗﻠﻘﻰ ﻭﻋﺪﺍ ﻣﻦ ﺭﺑﻪ ﺃﻥ ﺃﻫﻠﻪ ﺳﻴﻨﺠﻮﻥ ﻣﻦ ﺍﻟﻐﺮﻕ ﺇﻻ ﻣﻦ ﺳﺒﻖ
ﻋﻠﻴﻪ ﺍﻟﻘﻮﻝ) :ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﺟﺎﺀَ ﺃﹶﻣﺮﻧﺎ ﻭﻓﹶﺎﺭ ﺍﻟﺘﻨﻮﺭ ﻗﹸﻠﹾﻨﺎ ﺍﺣﻤﻞﹾ ﻓﻴﻬﺎ ﻣﻦ ﻛﹸﻞﱟ ﺯﻭﺟﻴﻦﹺ ﺍﺛﹾﻨﻴﻦﹺ
ﻭﺃﹶﻫﻠﹶﻚ ﺇﹺﻟﱠﺎ ﻣﻦ ﺳﺒﻖ ﻋﻠﹶﻴﻪ ﺍﻟﹾﻘﹶﻮﻝﹸ( ).(٣٥٤
ﻭﻟﻘﺪ ﻧﺎﺩﻯ ﺍﺑﻨﻪ -ﻭﻛﺎﻥ ﰲ ﻣﻌﺰﻝ -ﻓﻠﻢ ﻳﺼﺦ ﻟﻠﻨﺪﺍﺀ ﻭﻗﺎﻝ ﺳﺂﻭﻱ ﺇﱃ ﺟﺒﻞ
ﻳﻌﺼﻤﲏ ﻣﻦ ﺍﳌﺎﺀ! )ﻭﻧﺎﺩﻯ ﻧﻮﺡ ﺍﺑﻨﻪ ﻭﻛﹶﺎﻥﹶ ﻓﻲ ﻣﻌﺰﹺﻝﹴ ﻳﺎ ﺑﻨﻲ ﺍﺭﻛﹶﺐ ﻣﻌﻨﺎ ﻭﻻ ﺗﻜﹸﻦ ﻣﻊ
ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ ،ﻗﹶﺎﻝﹶ ﺳﺂﻭﻱ ﺇﹺﻟﹶﻰ ﺟﺒﻞﹴ ﻳﻌﺼﻤﻨﹺﻲ ﻣﻦ ﺍﻟﹾﻤﺎﺀِ ﻗﹶﺎﻝﹶ ﻻ ﻋﺎﺻﻢ ﺍﻟﹾﻴﻮﻡ ﻣﻦ ﺃﹶﻣﺮﹺ ﺍﻟﻠﱠﻪ ﺇﹺﻟﱠﺎ
ﻣﻦ ﺭﺣﻢ ﻭﺣﺎﻝﹶ ﺑﻴﻨﻬﻤﺎ ﺍﻟﹾﻤﻮﺝ ﻓﹶﻜﹶﺎﻥﹶ ﻣﻦ ﺍﻟﹾﻤ ﻐﺮﻗﲔ.(٣٥٥) (
ﻭﳒﺎ ﻧﻮﺡ ﻭﻣﻦ ﻣﻌﻪ ،ﻭﺍﺳﺘﻘﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻴﺎﺑﺴﺔ .ﻭﻟﻜﻦ ﺍﻟﻔﺠﻴﻌﺔ ﰲ ﻭﻟﺪﻩ ﻛﺎﻧﺖ ﻣﺎ
ﺗﺰﺍﻝ ﺗﺜﲑ ﻟﻮﺍﻋﺠﻪ ،ﻓﺘﻮﺟﻪ ﺇﱃ ﺭﺑﻪ ﺬﺍ ﺍﻟﺘﺴﺎﺅﻝ ﺍﳊﺰﻳﻦ :ﻟﻘﺪ ﻭﻋﺪﺗﲏ ﻳﺎ ﺭﺏ ﺃﻥ ﻳﻨﺠﻮ ﺃﻫﻠﻲ،
ﻭﻫﺎ ﻫﻮ ﺫﺍ ﻭﻟﺪﻱ ﻗﺪ ﻏﺮﻕ ..ﻭﻭﻋﺪﻙ ﺣﻖ ﻻ ﳜﻠﻒ ..ﻓﻜﻴﻒ ﺣﺪﺙ ﻣﺎ ﺣﺪﺙ؟!
ﻭﳚﻴﺌﻪ ﺍﳉﻮﺍﺏ ﺍﳊﺎﺳﻢ) :ﻳﺎ ﻧﻮﺡ ﺇﹺﻧﻪ ﻟﹶﻴﺲ ﻣﻦ ﺃﹶﻫﻠﻚ ﺇﹺﻧﻪ ﻋﻤﻞﹲ ﻏﹶﻴﺮ ﺻﺎﻟﺢﹴ( ).(٣٥٦
ﱂ ﻳﻘﻞ ﻟﻪ ﺇﻧﻪ ﻟﻴﺲ ﻭﻟﺪﻙ! ﻓﻬﻮ ﻭﻟﺪﻩ ﻣﻦ ﺻﻠﺒﻪ ..ﻭﻟﻜﻦ ﻗﺎﻝ ﻟﻪ) :ﺇﹺﻧﻪ ﻟﹶﻴﺲ ﻣﻦ
ﺃﹶﻫﻠﻚ ..(ﻭﻋﻠﻞ ﺍﻧﻘﻄﺎﻉ ﺍﻟﺮﺍﺑﻄﺔ ﺑﻴﻨﻬﻤﺎ ﺗﻌﻠﻴﻼ ﻭﺍﺿﺤﺎ) :ﺇﹺﻧﻪ ﻋﻤﻞﹲ ﻏﹶﻴﺮ ﺻﺎﻟﺢﹴ(.
ﺇﻥ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﱵ ﻳﻌﺪﻫﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻴﺴﺖ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ ..ﻭﺇﳕﺎ ﻫﻲ ﺭﺍﺑﻄﺔ
ﺍﻟﻌﻘﻴﺪﺓ .ﻫﻲ ﺍﻟﺮﺑﺎﻁ ﺍﻷﻭﻝ ﻭﺍﻷﻗﻮﻯ ،ﻫﻲ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ..ﻫﻲ ﺍﻟﱵ ﲢﻜﻢ ﺍﻟﺮﻭﺍﺑﻂ ﲨﻴﻌﺎ..
ﻓﺈﺫﺍ ﺍﻧﻘﻄﻌﺖ ﻓﻼ ﺭﺑﺎﻁ! )ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﹸﻭﺍ ﺁﺑﺎﺀَﻛﹸﻢ ﻭﺇﹺﺧﻮﺍﻧﻜﹸﻢ ﺃﹶﻭﻟﻴﺎﺀَ ﺇﹺﻥ
ﺍﺳﺘﺤﺒﻮﺍ ﺍﻟﹾﻜﹸﻔﹾﺮ ﻋﻠﹶﻰ ﺍﻟﹾﺄﳝﺎﻥ ﻭﻣﻦ ﻳﺘﻮﻟﱠﻬﻢ ﻣﻨﻜﹸﻢ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ ،ﻗﹸﻞﹾ ﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ
ﺸﲑﺗﻜﹸﻢ ﻭﺃﹶﻣﻮﺍﻝﹲ ﺍﻗﹾﺘﺮﻓﹾﺘﻤﻮﻫﺎ ﻭﺗﺠﺎﺭﺓﹲ ﺁﺑﺎﺅﻛﹸﻢ ﻭﺃﹶﺑﻨﺎﺅﻛﹸﻢ ﻭﺇﹺﺧﻮﺍﻧﻜﹸﻢ ﻭﺃﹶﺯﻭﺍﺟﻜﹸﻢ ﻭﻋ
ﺗﺨﺸﻮﻥﹶ ﻛﹶﺴﺎﺩﻫﺎ ﻭﻣﺴﺎﻛﻦ ﺗﺮﺿﻮﻧﻬﺎ ﺃﹶﺣﺐ ﺇﹺﻟﹶﻴﻜﹸﻢ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺟﹺﻬﺎﺩ ﻓﻲ ﺳﺒﹺﻴﻠﻪ
ﻓﹶﺘﺮﺑﺼﻮﺍ ﺣﺘﻰ ﻳﺄﹾﺗﻲ ﺍﻟﻠﱠﻪ ﺑﹺﺄﹶﻣﺮﹺﻩ ﻭﺍﻟﻠﱠﻪ ﻻ ﻳﻬﺪﻱ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻔﹶﺎﺳﻘﲔ.(٣٥٧) (
ﻭﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ ﻟﻴﺴﺖ ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳊﺴﺎﺏ ،ﻓﺎﷲ ﻳﻘﻮﻝ) :ﻭﺃﹸﻭﻟﹸﻮﺍ ﺍﻟﹾﺄﹶﺭﺣﺎﻡﹺ ﺑﻌﻀﻬ ﻢ
ﺃﹶﻭﻟﹶﻰ ﺑﹺﺒﻌﺾﹴ ﻓﻲ ﻛﺘﺎﺏﹺ ﺍﻟﻠﱠﻪ .(٣٥٨) (ﻭﻟﻜﻦ ﻣﱴ؟ ﺣﲔ ﺗﺘﺤﻘﻖ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻻ ﺭﺍﺑﻄﺔ
ﻗﺒﻠﻬﺎ ..ﻓﺈﻥ ﺍﺟﺘﻤﻊ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ،ﻓﺄﻭﻟﻮ ﺍﻷﺭﺣﺎﻡ -ﲝﻜﻢ ﺍﻟﻔﻄﺮﺓ -ﺑﻌﻀﻬﻢ ﺃﻭﱃ
ﺑﺒﻌﺾ ﻭﺃﻗﺮﺏ ﻟﺒﻌﺾ .ﺃﻣﺎ ﺇﺫﺍ ﺍﻓﺘﺮﻕ ﺍﻟﻄﺮﻳﻖ ﻓﻼ ﻳﻌﻮﺩ ﻫﻨﺎﻙ ﺭﺍﺑﻂ ﻳﺮﺑﻂ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﺑﻞ
ﻳﺼﲑ ﺍﻟﺮﺑﺎﻁ ﺧﺮﻭﺟﺎ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ،ﳏﺮﻣﺎ ﰲ ﺩﻳﻦ ﺍﷲ.
)ﻭﻭﺻﻴﻨﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﺑﹺﻮﺍﻟﺪﻳﻪ ﺣﻤﻠﹶﺘﻪ ﺃﹸﻣﻪ ﻭﻫﻨﺎﹰ ﻋﻠﹶﻰ ﻭﻫﻦﹴ ﻭﻓﺼﺎﻟﹸﻪ ﻓﻲ ﻋﺎﻣﻴﻦﹺ ﺃﹶﻥ
ﺍﺷﻜﹸﺮ ﻟﻲ ﻭﻟﻮﺍﻟﺪﻳﻚ ﺇﹺﻟﹶﻲ ﺍﻟﹾﻤﺼﲑ.(٣٦٠) (
ﻓﻬﻨﺎﻙ ﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ ﺇﺷﺎﺭﺓ ﺧﺎﺻﺔ ﺇﱃ ﺩﻭﺭ ﺍﻷﻡ ﻭﻣﻘﺎﻣﻬﺎ ﻭﺍﺳﺘﺤﻘﺎﻗﺎﺎ ﻋﻠﻰ
ﺃﻭﻻﺩﻫﺎ .ﻓﺎﻟﻮﺻﻴﺔ ﻫﻲ ﻟﻠﻮﺍﻟﺪﻳﻦ ،ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﰲ ﺍﻟﺴﻴﺎﻕ ﺫﻛﺮﺍ ﻣﻔﺼﻼ ﻫﻮ ﺍﻷﻡ ،ﲟﺎ
ﻳﻮﺣﻲ ﺑﺄﻥ ﺣﻘﻬﺎ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﺎ ﺃﻛﱪ ﻣﻦ ﺣﻖ ﺃﺑﻴﻬﻢ .ﻭﺫﻟﻚ ﻣﺎ ﻓﺼﻠﻪ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ <
ﺣﲔ ﺳﺄﻟﻪ ﺳﺎﺋﻞ :ﻣﻦ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﲝﺴﻦ ﺻﺤﺎﺑﱵ ﻗﺎﻝ :ﺃﻣﻚ .ﻗﺎﻝ :ﰒ ﻣﻦ؟ ﻗﺎﻝ ﺃﻣﻚ؟ ﻗﺎﻝ:
ﰒ ﻣﻦ؟ ﻗﺎﻝ :ﺃﻣﻚ! ﻗﺎﻝ :ﰒ ﻣﻦ؟ ﻗﺎﻝ :ﰒ ﺃﺑﻮﻙ!
ﺇﻥ ﺍﻟﻌﻼﻗﺎﺕ ﻛﻠﻬﺎ ،ﲟﺎ ﻓﻴﻬﺎ ﻋﻼﻗﺎﺕ ﺍﻷﻭﻻﺩ ﺑﻮﺍﻟﺪﻳﻬﻢ ،ﻟﻴﺴﺖ ﻣﺒﺎﺷﺮﺓﹰ ﺑﲔ ﺑﻌﻀﻬﻢ
ﻭﺑﻌﺾ! ﺇﻥ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺳﺎﺑﻘﺔ ،ﻋﻼﻗﺔ ﺃﻗﻮﻯ ﻭﺃﴰﻞ ،ﺗﻨﺪﺭﺝ ﲢﺘﻬﺎ ﻛﻞ ﺍﻟﻌﻼﻗﺎﺕ ،ﺣﱴ
ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﱵ ﺗﻨﺸﺌﻬﺎ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻡ ﻭﺭﺍﺑﻄﺔ ﺍﻟﺮﺣﻢ ..ﺇﺎ ﺍﻟﻌﻼﻗﺔ ﻣﻊ ﺍﷲ! ﻭﻣﻦ ﺧﻼﻝ ﺗﻠﻚ
ﺍﻟﻌﻼﻗﺔ ﺍﻟﻜﱪﻯ -ﻭﰲ ﻇﻠﻬﺎ -ﺗﺄﰐ ﻛﻞ ﻋﻼﻗﺎﺕ ﺍﻟﺒﺸﺮ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ.
ﻭﻳﺘﻀﺢ ﻣﻦ ﺫﻟﻚ -ﺿﻤﻨﺎ -ﺃﻥ ﺃﻱ ﻋﻼﻗﺔ ﺗﻘﻮﻡ ﺑﲔ ﺇﻧﺴﺎﻥ ﻭﺇﻧﺴﺎﻥ ،ﻻ ﺗﺘﺼﻞ ﻭﻻ
ﺗﻨﺒﻊ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻜﱪﻯ ﻓﻼ ﻭﺯﻥ ﳍﺎ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ،ﻭﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳊﺴﺎﺏ!
ﺸﲑﺗﻬﻢ ﺃﹸﻭﻟﹶﺌﻚ ﻛﹶﺘﺐ ﻓﻲ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﺍﻟﹾﺄﳝﺎﻥﹶ ﻭﺃﹶﻳﺪﻫﻢ ﺑﹺﺮﻭﺡﹴ ﻣﻨ ﻪ
ﺃﹶﺑﻨﺎﺀَﻫﻢ ﺃﹶﻭ ﺇﹺﺧﻮﺍﻧﻬﻢ ﺃﹶﻭ ﻋ
ﻭﻳﺪﺧﻠﹸﻬﻢ ﺟﻨﺎﺕ ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻟﹾﺄﹶﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﻭﺭﺿﻮﺍ ﻋﻨﻪ
ﺃﹸﻭﻟﹶﺌﻚ ﺣﺰﺏ ﺍﻟﻠﱠﻪ ﺃﹶﻻ ﺇﹺﻥﱠ ﺣﺰﺏ ﺍﻟﻠﱠﻪ ﻫﻢ ﺍﻟﹾﻤﻔﹾﻠﺤﻮﻥﹶ( ).(٣٦٢
ﻭﻟﻴﺲ ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﻋﻼﻗﺔ ﺍﳌﺴﻠﻤﲔ ﺑﻐﲑﻫﻢ ﻫﻲ ﺩﺍﺋﻤﺎﹰ ﻋﻼﻗﺔ ﺍﻟﻌﺪﺍﺀ ﻭﺍﳊﺮﺏ) :ﻻ
ﺨﺮﹺﺟﻮﻛﹸﻢ ﻣﻦ ﺩﻳﺎﺭﹺﻛﹸﻢ ﺃﹶﻥﹾ ﺗﺒﺮﻭﻫﻢ
ﻳﻨﻬﺎﻛﹸﻢ ﺍﻟﻠﱠﻪ ﻋﻦﹺ ﺍﻟﱠﺬﻳﻦ ﻟﹶﻢ ﻳﻘﹶﺎﺗﻠﹸﻮﻛﹸﻢ ﻓﻲ ﺍﻟﺪﻳﻦﹺ ﻭﻟﹶﻢ ﻳ
ﻭﺗﻘﹾﺴِﻄﹸﻮﺍ ﺇﹺﻟﹶﻴﻬﹺﻢ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺤﺐ ﺍﻟﹾﻤﻘﹾﺴِﻄﲔ.(٣٦٣) (
ﻓﺎﳌﻌﺎﻣﻠﺔ ﺍﳊﺴﻨﺔ ﻟﻶﺧﺮﻳﻦ -ﻏﲑ ﺍﶈﺎﺭﺑﲔ -ﺧﻠﻖ ﺇﺳﻼﻣﻲ ﺃﺻﻴﻞ .ﻭﻟﻜﻦ ﺍﻟﱪ
ﻭﺍﻟﻘﺴﻂ ﺷﻲﺀ ﻭﺍﳌﻮﺍﻻﺓ ﺷﻲﺀ ﺁﺧﺮ!
)ﺇﹺﻧﻤﺎ ﻭﻟﻴﻜﹸ ﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﻟﱠﺬﻳﻦ ﻳﻘﻴﻤﻮﻥﹶ ﺍﻟﺼﻼﺓﹶ ﻭﻳﺆﺗﻮﻥﹶ ﺍﻟ ﺰﻛﹶﺎﺓﹶ
ﻭﻫﻢ ﺭﺍﻛﻌﻮﻥﹶ( ).(٣٦٤
ﻭﻫﺬﺍ ﺩﺭﺱ ﻓﺮﻳﺪ ﰲ ﳎﺎﻝ ﺍﻹﳝﺎﻥ) :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺁﻣﻨﻮﺍ ﺑﹺﺎﻟﻠﱠﻪ ﻭﺭﺳﻮﻟ ﻪ
ﻭﺍﻟﹾﻜﺘﺎﺏﹺ ﺍﻟﱠﺬﻱ ﻧﺰﻝﹶ ﻋﻠﹶﻰ ﺭﺳﻮﻟﻪ ﻭﺍﻟﹾﻜﺘﺎﺏﹺ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻝﹶ ﻣﻦ ﻗﹶﺒﻞﹸ ﻭﻣﻦ ﻳﻜﹾﻔﹸﺮ ﺑﹺﺎﻟﻠﱠﻪ
ﻭﻣﻼﺋﻜﹶﺘﻪ ﻭﻛﹸﺘﺒﹺﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺍﻟﹾﺂﺧﺮﹺ ﻓﹶﻘﹶﺪ ﺿﻞﱠ ﺿﻼﻻ ﺑﻌﻴﺪﺍﹰ( ).(٣٦٥
ﻭﺍﻟﺬﻱ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺃﻥ ﺍﳌﺨﺎﻃﺒﲔ ﺍﻟﺬﻳﻦ ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺍﻹﳝﺎﻥ ﻫﻢ
ﻣﺆﻣﻨﻮﻥ ﺑﺎﻟﻔﻌﻞ! ﻭﻫﻢ ﻣﺆﻣﻨﻮﻥ ﺑﻜﻞ ﻣﺎ ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺍﻹﳝﺎﻥ ﺑﻪ ،ﻭﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻵﻳﺔ ﺫﺍﺎ ﺃﻢ
ﳜﺎﻃﺒﻮﻥ ﺑﻠﻘﺐ ﺍﻹﳝﺎﻥ )ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ( ..ﻭﻻ ﻳﻜﻮﻧﻮﻥ ﻣﺆﻣﻨﲔ -ﻭﻻ ﳜﺎﻃﺒﻬﻢ ﺍﷲ
ﺑﻠﻘﺐ ﺍﻹﳝﺎﻥ -ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻔﻌﻞ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ
ﺭﺳﻮﻟﻪ ،ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻞ ،ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ..
ﻟﻮ ﻛﺎﻥ ﺍﳋﻄﺎﺏ ﻟﻐﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻜﺎﻥ ﺑﻼ ﺷﻚ ﺩﻋﻮﺓ ﳍﻢ ﺇﱃ ﺍﻹﳝﺎﻥ .ﺃﻣﺎ ﻭﻫﻮ
ﺧﻄﺎﺏ ﻟﻠﻤﺆﻣﻨﲔ ﺑﺎﻟﻔﻌﻞ ،ﻓﺎﳋﻄﺎﺏ ﻟﻪ ﻣﻌﲎ ﺁﺧﺮ..
ﺇﻧﻪ ﺩﻋﻮﺓ ﻟﺘﺮﺳﻴﺦ ﺍﻹﳝﺎﻥ ﻭﺗﺜﺒﻴﺘﻪ ﰲ ﻗﻠﺐ ﺍﳌﺆﻣﻦ .ﻭﺗﺬﻛﲑ ﻟﻪ ﺑﺄﻥ ﺍﻹﳝﺎﻥ ﻟﻴﺲ ﺩﺭﺳﺎ
ﻳﻠﻘﻰ ﰒ ﻳﻨﺘﻘﻞ ﻣﻨﻪ ﺇﱃ ﻏﲑﻩ .ﺇﳕﺎ ﻫﻮ ﺩﺭﺱ ﻳﺴﺘﻮﻋﺐ ﰒ ﻳﻨﺘﻘﻞ ﻣﻌﻪ ﺇﱃ ﻏﲑﻩ .ﺩﺭﺱ ﺩﺍﺋﻢ ﰲ
ﺣﻴﺎﺓ ﺍﳌﺆﻣﻦ .ﺩﺭﺱ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻐﻔﻞ ﻋﻨﻪ ﻭﻻ ﻋﻦ ﻣﻘﺘﻀﻴﺎﺗﻪ ،ﻭﻻ ﺃﻥ ﻳﻔﺮﻁ ﻓﻴﻪ ،ﺃﻭ ﻳﺘﻐﺎﻓﻞ
ﻋﻨﻪ ،ﺃﻭ ﻳﺘﻘﺎﻋﺲ ﻋﻦ ﺗﻜﺎﻟﻴﻔﻪ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﳉﻮﺍﺭﺡ .ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺴﻠﻮﻙ .ﰲ ﺍﻟﻮﺟﺪﺍﻥ
ﻭﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ.
ﺇﺎ ﻟﻴﺴﺖ ﳎﺮﺩ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ .ﻭﻟﻜﻦ ﺍﷲ ﺃﺧﺮﺟﻬﺎ ﻟﺘﻜﻮﻥ " ﺧﲑ ﺃﻣﺔ " ،ﻭﻟﻴﺴﺖ
ﻣﻬﻤﺘﻬﺎ ﺃﻥ ﺘﺪﻱ ﰲ ﺫﺍﺕ ﻧﻔﺴﻬﺎ ﻓﺤﺴﺐ ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﺑﻞ ﺃﻥ ﺗﻜﻮﻥ ﺷﺎﻫﺪﺓ
ﻋﻠﻰ ﻛﻞ ﺍﻟﺒﺸﺮﻳﺔ) .ﻭﻛﹶﺬﹶﻟﻚ ﺟﻌﻠﹾﻨﺎﻛﹸﻢ ﺃﹸﻣﺔﹰ ﻭﺳﻄﺎﹰ ﻟﺘﻜﹸﻮﻧﻮﺍ ﺷﻬﺪﺍﺀَ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱﹺ ﻭﻳﻜﹸﻮﻥﹶ
ﺍﻟﺮﺳﻮﻝﹸ ﻋﻠﹶﻴﻜﹸﻢ ﺷﻬﹺﻴﺪﺍﹰ( ).(٣٦٦
ﻭﺫﻟﻚ ﻷﺎ ﺃﻣﺔ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ،ﺍﻟﺬﻱ ﻟﻦ ﳚﻲﺀ ﻧﱯ ﺑﻌﺪﻩ ،ﻭﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺇﱃ ﺍﻟﺒﺸﺮﻳﺔ
ﻛﺎﻓﺔ .ﻭﻫﻲ ﺍﳌﻜﻠﻔﺔ ﲝﻤﻞ ﺭﺳﺎﻟﺘﻪ ﻣﻦ ﺑﻌﺪﻩ .ﻭﺃﺩﺍﺎ ﺍﻷﻭﱃ ﰲ ﲪﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻘﻴﺎﻡ
ﺑﺘﻜﺎﻟﻴﻔﻬﺎ ﻫﻲ ﺻﺪﻕ ﺍﻹﳝﺎﻥ ،ﻭﺭﺳﻮﺥ ﺍﻹﳝﺎﻥ ،ﻭﺍﶈﺎﻓﻈﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻋﻠﻰ ﺍﻹﳝﺎﻥ.
ﻭﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻧﻘﻮﻝ ﺇﻥ ﻋﺎﳌﻴﺔ ﺍﻟﺪﻋﻮﺓ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﻧﺼﺎ ﺻﺮﳛﺎ ﰲ ﺍﻵﻳﺎﺕ ﺍﳌﻜﻴﺔ
ﺫﺍﺎ ،ﻭﱂ ﺗﻜﻦ " ﺗﻄﻮﺭﺍ " ﰲ ﻓﻜﺮ ﺍﻟﺮﺳﻮﻝ < ﺑﻌﺪ ﺃﻥ ﺩﺍﻧﺖ ﻟﻪ ﺍﳉﺰﻳﺮﺓ ﻭﺩﺧﻞ ﺍﻟﻨﺎﺱ
ﺃﻓﻮﺍﺟﺎ ﰲ ﺩﻳﻦ ﺍﷲ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﰲ ﺃﺑﺎﻃﻴﻠﻬﻢ .ﻓﻔﻲ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻧﺰﻟﺖ
ﻭﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻣﻜﺔ ﻣﺸﺮﺩﻭﻥ ﻣﻀﻄﻬﺪﻭﻥ ،ﻭﺍﻟﺮﺳﻮﻝ < ﻻ ﳚﺪ ﻣﻦ ﻗﺮﻳﺶ ﺃﺫﻧﺎ ﺻﺎﻏﻴﺔ،
ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﺇﹺﻥﹾ ﻳﻜﹶﺎﺩ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻟﹶﻴﺰﻟﻘﹸﻮﻧﻚ ﺑﹺﺄﹶﺑﺼﺎﺭﹺﻫﻢ ﻟﹶﻤﺎ ﺳﻤﻌﻮﺍ ﺍﻟﺬﱢﻛﹾﺮ
ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺇﹺﻧﻪ ﻟﹶﻤﺠﻨﻮﻥﹲ ،ﻭﻣﺎ ﻫﻮ ﺇﹺﻟﱠﺎ ﺫﻛﹾﺮ ﻟﻠﹾﻌﺎﻟﹶﻤﲔ .(٣٦٧) (ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﺇﹺﻟﱠﺎ
ﺭﺣﻤﺔﹰ ﻟﻠﹾﻌﺎﻟﹶﻤﲔ.(٣٦٨) (
ﻛﻤﺎ ﻳﺘﻮﺟﻪ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﺇﱃ " ﺍﻹﻧﺴﺎﻥ " ﻻ ﺇﱃ ﻗﻮﻡ
ﺑﻌﻴﻨﻬﻢ ﻣﻦ ﺑﲏ ﺍﻹﻧﺴﺎﻥ) :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹸ ﻣﺎ ﻏﹶﺮﻙ ﺑﹺﺮﺑﻚ ﺍﻟﹾﻜﹶﺮﹺﱘﹺ ،ﺍﻟﱠﺬﻱ ﺧﻠﹶﻘﹶﻚ ﻓﹶﺴﻮﺍﻙ
ﻓﹶﻌﺪﻟﹶﻚ ،ﻓﻲ ﺃﹶﻱ ﺻﻮﺭﺓ ﻣﺎ ﺷﺎﺀَ ﺭﻛﱠﺒﻚ) .(٣٦٩) (ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹸ ﺇﹺﻧﻚ ﻛﹶﺎﺩﺡ ﺇﹺﻟﹶﻰ ﺭﺑﻚ
ﻛﹶﺪﺣﺎﹰ ﻓﹶﻤﻼﻗﻴﻪ.(٣٧٠) (
ﻭﻛﺬﻟﻚ ﻳﺄﰐ ﺍﳊﺪﻳﺚ ﻋﻦ " ﺍﻹﻧﺴﺎﻥ " ﻋﺎﻣﺔ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﺇﹺﺫﹶﺍ ﺃﹶﻧﻌﻤﻨﺎ ﻋﻠﹶﻰ
ﺍﻟﹾﺄﻧﺴﺎﻥ ﺃﹶﻋﺮﺽ ﻭﻧﺄﹶﻯ ﺑﹺﺠﺎﻧﹺﺒﹺﻪ ﻭﺇﹺﺫﹶﺍ ﻣﺴﻪ ﺍﻟﺸﺮ ﻓﹶﺬﹸﻭ ﺩﻋﺎﺀٍ ﻋﺮﹺﻳﺾﹴ( )) .(٣٧١ﺇﹺﻥﱠ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ
ﺨﻴﺮ ﻣﻨﻮﻋﺎﹰ ،ﺇﹺﻟﱠﺎ ﺍﻟﹾﻤﺼﻠﱢﲔ) .(٣٧٢) (ﻫﻞﹾ ﺧﻠﻖ ﻫﻠﹸﻮﻋﺎﹰ ،ﺇﹺﺫﹶﺍ ﻣﺴﻪ ﺍﻟﺸﺮ ﺟﺰﻭﻋﺎﹰ ،ﻭﺇﹺﺫﹶﺍ ﻣﺴﻪ ﺍﻟﹾ
ﺃﹶﺗﻰ ﻋﻠﹶﻰ ﺍﻟﹾﺄﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮﹺ ﻟﹶﻢ ﻳﻜﹸﻦ ﺷﻴﺌﺎﹰ ﻣﺬﹾﻛﹸﻮﺭﺍﹰ ،ﺇﹺﻧﺎ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻣﻦ ﻧﻄﹾﻔﹶﺔ
ﺃﹶﻣﺸﺎﺝﹴ ﻧﺒﺘﻠﻴﻪ ﻓﹶﺠﻌﻠﹾﻨﺎﻩ ﺳﻤﻴﻌﺎﹰ ﺑﺼﲑﺍﹰ( )) .(٣٧٣ﻟﹶﻘﹶﺪ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻓﻲ ﺃﹶﺣﺴﻦﹺ ﺗﻘﹾﻮﹺﱘﹴ ،ﺛﹸﻢ
ﺭﺩﺩﻧﺎﻩ ﺃﹶﺳﻔﹶﻞﹶ ﺳﺎﻓﻠﲔ ،ﺇﹺﻟﱠﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻓﹶﻠﹶﻬﻢ ﺃﹶﺟﺮ ﻏﹶﻴﺮ ﻣﻤﻨﻮﻥ.(٣٧٤) (
)ﻭﺍﻟﹾﻌﺼﺮﹺ ،ﺇﹺﻥﱠ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻟﹶﻔﻲ ﺧﺴﺮﹴ ،ﺇﹺﻟﱠﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻭﺗﻮﺍﺻﻮﺍ ﺑﹺﺎﻟﹾﺤﻖ
ﻭﺗﻮﺍﺻﻮﺍ ﺑﹺﺎﻟﺼﺒﺮﹺ( ).(٣٧٥
ﻭﻟﻜﻦ ﺭﲟﺎ ﻛﺎﻧﺖ ﺃﻟﻄﻒ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺨﺎﻃﺐ ﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ -
ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻘﻄﻊ -ﻭﻟﻴﺲ ﻗﻮﻣﺎ ﻣﻌﻴﻨﲔ ﻣﻨﻬﺎ ،ﻫﻲ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﻣﻮﺿﻌﲔ ﺍﺛﻨﲔ ،ﺑﺼﻮﺭﺗﲔ
ﺸﺤﻮﻥ.(٣٧٦) (
ﳐﺘﻠﻔﺘﲔ ،ﰲ ﺁﻳﺘﲔ ﻣﻜﻴﺘﲔ) :ﻭﺁﻳﺔﹲ ﻟﹶﻬﻢ ﺃﹶﻧﺎ ﺣﻤﻠﹾﻨﺎ ﺫﹸﺭﻳﺘﻬﻢ ﻓﻲ ﺍﻟﹾﻔﹸﻠﹾﻚ ﺍﻟﹾﻤ
)ﺇﹺﻧﺎ ﻟﹶﻤﺎ ﻃﹶﻐﺎ ﺍﻟﹾﻤﺎﺀُ ﺣﻤﻠﹾﻨﺎﻛﹸﻢ ﻓﻲ ﺍﻟﹾﺠﺎﺭﹺﻳﺔ.(٣٧٧) (
ﻭﻫﻜﺬﺍ ﺗﺘﺄﻛﺪ ﻋﻤﻠﻴﺔ ﺍﻟﺪﻋﻮﺓ ،ﻭﻋﺎﳌﻴﺔ ﺍﳋﻄﺎﺏ ،ﻭﻋﺎﳌﻴﺔ ﺍﻟﺮﺳﺎﻟﺔ ،ﺳﻮﺍﺀ ﺑﺎﻟﻨﺼﻮﺹ
ﺍﳌﺒﺎﺷﺮﺓ ﺍﻟﺼﺮﳛﺔ ،ﺃﻭ ﺑﺎﻹﺷﺎﺭﺓ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻤﻌﲎ ،ﺃﻭ ﺑﺎﻷﻭﺻﺎﻑ ﺍﻟﱵ ﺗﺼﻒ ﺍﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﱐ
ﻛﻠﻪ ،ﻭﻳﺪﺧﻞ ﺍﳌﺨﺎﻃﺒﻮﻥ ﺍﳌﺒﺎﺷﺮﻭﻥ ﻓﻴﻬﺎ ﻣﻦ ﺑﲔ ﺍﳌﻌﻨﻴﲔ ﺑﺎﳋﻄﺎﺏ!
ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻛﻠﻬﺎ ﻟﻮﻧﺎ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﳍﺬﻩ ﺍﻷﻣﺔ ،ﻟﺘﻮﺳﻴﻊ ﺁﻓﺎﻗﻬﺎ،
ﻭﺇﻋﺪﺍﺩﻫﺎ ﻟﺮﺳﺎﻟﺘﻬﺎ ،ﻟﻜﻴﻼ ﺗﻨﺤﺼﺮ ﰲ ﺫﺍﺎ -ﻓﻀﻼ ﻋﻦ ﺃﻥ ﺗﻨﺤﺼﺮ ﰲ ﻗﺒﻴﻠﺔ ﺃﻭ ﻋﺮﻕ ﺃﻭ
ﻟﻮﻥ ﺃﻭ ﺟﻨﺲ ﺃﻭ ﻟﻐﺔ ﺃﻭ ﺃﺭﺽ -ﻭﺇﳕﺎ ﺗﺘﻌﺎﻣﻞ ﻣﻊ " ﺍﻹﻧﺴﺎﻥ " ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺇﻧﺴﺎﻥ ﻣﻠﺘﺰﻣﺔ
ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺑﺎﳌﻌﻴﺎﺭ ﺍﻟﺮﺑﺎﱐ) .ﺇﹺﻧﺎ ﺧﻠﹶﻘﹾﻨﺎﻛﹸﻢ ﻣﻦ ﺫﹶﻛﹶﺮﹴ ﻭﺃﹸﻧﺜﹶﻰ ﻭﺟﻌﻠﹾﻨﺎﻛﹸﻢ ﺷﻌﻮﺑﺎﹰ ﻭﻗﹶﺒﺎﺋﻞﹶ
ﻟﺘﻌﺎﺭﻓﹸﻮﺍ ﺇﹺﻥﱠ ﺃﹶﻛﹾﺮﻣﻜﹸﻢ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺃﹶﺗﻘﹶﺎﻛﹸﻢ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻢ ﺧﺒﹺﲑ.(٣٧٨) (
ﻭﻫﻨﺎﻙ ﺩﺭﻭﺱ ﺃﺧﺮﻯ ﺗﺄﰐ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ﰲ ﺍﻟﺴﻴﺎﻕ ﻧﻀﺮﺏ ﳍﺎ ﺍﻷﻣﺜﻠﺔ
ﺍﻵﺗﻴﺔ:
) (١ﻛﹸﻨﺘﻢ ﺧﻴﺮ ﺃﹸﻣﺔ ﺃﹸﺧﺮﹺﺟﺖ ﻟﻠﻨﺎﺱﹺ ﺗﺄﹾﻣﺮﻭﻥﹶ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﺗﻨﻬﻮﻥﹶ ﻋﻦﹺ ﺍﻟﹾﻤﻨﻜﹶﺮﹺ
ﻭﺗﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﱠﻪ.(٣٧٩) (
ﻳﻼﺣﻆ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻗﺪﻡ -ﻟﻔﻈﺎ -ﻋﻦ
ﺍﻹﳝﺎﻥ ﺑﺎﷲ .ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻻ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﺷﻲﺀ .ﺗﻠﻚ ﺑﺪﻳﻬﻴﺔ ﻣﻦ ﺑﺪﻫﻴﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ .ﻭﺍﳌﺘﺪﺑﺮ
ﻟﻜﺘﺎﺏ ﺍﷲ ﻳﺪﺭﻙ ﺍﻟﺘﺮﻛﻴﺰ ﺍﻟﺸﺪﻳﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ،ﻭﺃﺎ ﳏﻮﺭ ﺍﻟﻌﻘﻴﺪﺓ،
ﻭﳏﻮﺭ ﺍﻟﺪﻋﻮﺓ ،ﻭﳏﻮﺭ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺃﺭﺳﻞ ﺎ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ ﺇﱃ ﺃﻗﻮﺍﻣﻬﻢ .ﻓﻤﺎ ﻣﻌﲎ ﺗﻘﺪﱘ
ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ -ﻟﻔﻈﺎ -ﰲ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ؟
ﻣﻌﻨﺎﻩ ﺃﻭﻻ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺷﻲﺀ ﻣﻬﻢ ﰲ ﺫﺍﺗﻪ .ﻳﺒﻠﻎ ﻣﻦ
ﺃﳘﻴﺘﻪ ﺃﻥ ﻳﻘﺪﻡ -ﻟﻔﻈﺎ -ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ.
ﻭﻳﺆﻛﺪ ﻫﺬﻩ ﺍﻷﳘﻴﺔ ﺃﻥ ﺍﻷﻣﺔ ﺍﻟﱵ ﺗﻘﺎﻋﺴﺖ ﻋﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ
ﻟﻌﻨﺖ ﰲ ﻛﺘﺎﺏ ﺍﷲ) :ﻟﹸﻌﻦ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻣﻦ ﺑﻨﹺﻲ ﺇﹺﺳﺮﺍﺋﻴﻞﹶ ﻋﻠﹶﻰ ﻟﺴﺎﻥ ﺩﺍﻭﺩ ﻭﻋﻴﺴﻰ ﺍﺑﻦﹺ
ﻣﺮﻳﻢ ﺫﹶﻟﻚ ﺑﹺﻤﺎ ﻋﺼﻮﺍ ﻭﻛﹶﺎﻧﻮﺍ ﻳﻌﺘﺪﻭﻥﹶ ،ﻛﹶﺎﻧﻮﺍ ﻻ ﻳﺘﻨﺎﻫﻮﻥﹶ ﻋﻦ ﻣﻨﻜﹶﺮﹴ ﻓﹶﻌﻠﹸﻮﻩ ﻟﹶﺒﹺﺌﹾﺲ ﻣﺎ ﻛﹶﺎﻧﻮﺍ
ﻳﻔﹾﻌﻠﹸﻮﻥﹶ( ).(٣٨٠
ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳋﲑﻳﺔ ﻫﻨﺎ ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻷﻣﺔ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ،
ﻭﺍﻟﻠﻌﻨﺔ ﻫﻨﺎﻙ ﺳﺒﺒﻬﺎ -ﺃﻭ ﻣﻦ ﺃﺳﺒﺎﺎ -ﻋﺪﻡ ﻗﻴﺎﻡ ﺍﻷﻣﺔ ﺑﺘﻠﻚ ﺍﳌﻬﻤﺔ ،ﻓﺈﻥ ﻫﺬﺍ ﻳﺒﲔ ﻟﻨﺎ ﻣﺪﻯ
ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺣﻴﺎﺓ ﺍﻷﻣﺔ .ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻔﻠﺖ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻃﺒﻊ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺒﺸﺮ ،ﻓﺈﻥ
ﱂ ﻳﻌﺎﰿ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻓﺈﻥ ﺍﻟﻔﺴﺎﺩ " ﻳﻈﻬﺮ " -ﺃﻱ ﻳﺴﺘﺸﺮﻯ -ﰲ
ﺍﻷﺭﺽ) :ﻇﹶﻬﺮ ﺍﻟﹾﻔﹶﺴﺎﺩ ﻓﻲ ﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﺒﺤﺮﹺ ﺑﹺﻤﺎ ﻛﹶﺴﺒﺖ ﺃﹶﻳﺪﻱ ﺍﻟﻨﺎﺱﹺ( ).(٣٨١
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺪﺭﺱ ﺍﻟﺬﻱ ﺗﱪﺯﻩ ﺍﻵﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺗﻘﺪﱘ ﻟﻔﻆ ﻋﻠﻰ ﻟﻔﻆ ﰲ ﺍﻟﺴﻴﺎﻕ.
) (٢ﻗﹸﻞﹾ ﻫﺬﻩ ﺳﺒﹺﻴﻠﻲ ﺃﹶﺩﻋﻮ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺑﺼﲑﺓ ﺃﹶﻧﺎ ﻭﻣﻦﹺ ﺍﺗﺒﻌﻨﹺﻲ ﻭﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪ
ﻭﻣﺎ ﺃﹶﻧﺎ ﻣﻦ ﺍﻟﹾﻤﺸﺮﹺﻛﲔ.(٣٨٢) (
ﻫﻨﺎ ﺃﻳﻀﺎﹰ ﻗﺪﻡ ﺷﻲﺀ ﰲ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻰ ﺍﻹﳝﺎﻥ .ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﻣﺎ ﺃﹶﻧﺎ
ﻣﻦ ﺍﻟﹾﻤﺸﺮﹺﻛﲔ (ﻫﻮ ﺍﻷﻣﺮ ﺑﺎﳌﺨﺘﺺ ﺑﺎﻟﻌﻘﻴﺪﺓ .ﺃﻱ ﺍﳌﺨﺘﺺ ﺑﺎﻹﳝﺎﻥ .ﻭﻟﻜﻨﺎ ﳒﺪ ﰲ ﺍﻟﺴﻴﺎﻕ
ﺃﻥ ﺍﻟﺒﺼﲑﺓ ﻗﺪﻣﺖ -ﻟﻔﻈﺎ -ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﺷﻲﺀ .ﻓﻤﺎ ﻣﻌﲎ ﺍﻟﺘﻘﺪﱘ؟
ﻣﻌﻨﺎﻩ ﺃﻭﻻ ﺃﻥ ﺍﻟﺒﺼﲑﺓ ﺃﻣﺮ ﻣﻬﻢ ﰲ ﺍﻟﺪﻋﻮﺓ ،ﻳﺒﻠﻎ ﻣﻦ ﺃﳘﻴﺘﻪ ﺃﻥ ﻳﻘﺪﻡ ﰲ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻰ
ﻗﻀﻴﺔ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻻ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻬﺎ ﺷﻲﺀ .ﻭﺗﻠﻚ ﺇﺷﺎﺭﺓ ﻭﺍﺿﺤﺔ ﺇﱃ ﺃﳘﻴﺘﻬﺎ.
ﻭﻣﻌﻨﺎﻩ ﺛﺎﻧﻴﺎ ﺃﻥ ﺍﻟﺪﻋﻮﺓ ﺇﻥ ﱂ ﺗﻜﻦ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻓﺈﺎ ﻻ ﺗﺆﺩﻱ ﻣﻬﻤﺘﻬﺎ ﺍﳌﺮﺟﻮﺓ.
ﻭﻫﺬﺍ ﺃﻣﺮ ﻧﻠﺤﻈﻪ ﺟﻴﺪﺍ ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿﺮ ،ﺣﻴﺚ ﻳﺬﻫﺐ ﻛﺜﲑ ﻣﻦ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﻳﺒﺬﻟﻪ ﺑﻌﺾ
ﺍﻟﺪﻋﺎﺓ ﺑﻼ ﻣﺮﺩﻭﺩ ﺣﻘﻴﻘﻲ ،ﺑﺮﻏﻢ ﺇﺧﻼﺻﻬﻢ ﰲ ﺍﻟﺪﻋﻮﺓ ،ﻟﻨﻘﺺ ﻋﻨﺪﻫﻢ ﰲ ﺍﻟﺒﺼﲑﺓ ،ﳚﻌﻠﻬﻢ
ﻻ ﻳﺴﻠﻜﻮﻥ ﺑﺪﻋﻮﻢ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﻳﺆﺛﺮ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﺑﻞ ﻗﺪ ﻳﺆﺩﻱ ﺃﺣﻴﺎﻧﺎﹰ ﺇﱃ ﺍﻧﺼﺮﺍﻑ
ﺍﻟﻨﺎﺱ ﻋﻨﻬﻢ ،ﻭﻋﺪﻡ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﱵ ﻳﻘﺪﻣﻮﺎ ،ﻭﰲ ﺫﻟﻚ ﻣﻦ ﺍﳋﺴﺎﺭﺓ ﻣﺎ
ﻓﻴﻪ.
) (٣ﻣﻦ ﻋﻤﻞﹶ ﺻﺎﻟﺤﺎﹰ ﻣﻦ ﺫﹶﻛﹶﺮﹴ ﺃﹶﻭ ﺃﹸﻧﺜﹶﻰ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﹶﻠﹶﻨﺤﻴﹺﻴﻨﻪ ﺣﻴﺎﺓﹰ ﻃﹶﻴﺒ ﹰﺔ
ﻭﻟﹶﻨﺠﺰﹺﻳﻨﻬﻢ ﺃﹶﺟﺮﻫﻢ ﺑﹺﺄﹶﺣﺴﻦﹺ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻤﻠﹸﻮﻥﹶ( )) .(٣٨٣ﻭﻣﻦ ﻳﻌﻤﻞﹾ ﻣﻦ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻭﻫﻮ
ﻣﺆﻣﻦ ﻓﹶﻼ ﻳﺨﺎﻑ ﻇﹸﻠﹾﻤﺎﹰ ﻭﻻ ﻫﻀﻤﺎﹰ( )) .(٣٨٤ﻓﹶﻤﻦ ﻳﻌﻤﻞﹾ ﻣﻦ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﹶﻼ
ﻛﹸﻔﹾﺮﺍﻥﹶ ﻟﺴﻌﻴﹺﻪ ﻭﺇﹺﻧﺎ ﻟﹶﻪ ﻛﹶﺎﺗﺒﻮﻥﹶ( )) .(٣٨٥ﻭﻣﻦ ﻳﻌﻤﻞﹾ ﻣﻦ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻣﻦ ﺫﹶﻛﹶﺮﹴ ﺃﹶﻭ ﺃﹸﻧﺜﹶﻰ ﻭﻫﻮ
ﻣﺆﻣﻦ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻳﺪﺧﻠﹸﻮﻥﹶ ﺍﻟﹾﺠﻨﺔﹶ ﻭﻻ ﻳﻈﹾﻠﹶﻤﻮﻥﹶ ﻧﻘﲑﺍﹰ( )) .(٣٨٦ﻭﻣﻦ ﻋﻤﻞﹶ ﺻﺎﻟﺤﺎﹰ ﻣﻦ ﺫﹶﻛﹶﺮﹴ ﺃﹶﻭ
ﺃﹸﻧﺜﹶﻰ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻳﺪﺧﻠﹸﻮﻥﹶ ﺍﻟﹾﺠﻨﺔﹶ ﻳﺮ ﺯﻗﹸﻮﻥﹶ ﻓﻴﻬﺎ ﺑﹺﻐﻴﺮﹺ ﺣﺴﺎﺏﹴ( ).(٣٨٧
ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻛﻠﻬﺎ ﻳﺘﻘﺪﻡ ﺍﻟﻌﻤﻞ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﺍﻹﳝﺎﻥ -ﻟﻔﻈﺎ -ﰲ ﺍﻵﻳﺔ .ﻭﻗﺪ
ﻗﺪﻣﻨﺎ ﺃﻥ ﺍﻹﳝﺎﻥ ﻻ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ ﺷﻲﺀ .ﻓﺘﻘﺪﱘ ﺍﻟﻌﻤﻞ ﻫﻨﺎ ﻟﻪ ﺩﻻﻟﺔ ..ﺑﻞ ﺩﻻﻻﺕ!
ﺍﻟﺪﻻﻟﺔ ﺍﻷﻭﱃ ﺃﻧﻪ ﺫﻭ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ،ﺣﱴ ﺇﻧﻪ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻻ ﰲ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﺑﻞ
ﰲ ﺁﻳﺎﺕ ﻣﺘﻌﺪﺩﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ.
ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻟﻺﳝﺎﻥ ﻫﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻓﻼ ﻳﺴﻤﻰ ﺇﳝﺎﻧﺎ ﺇﻥ
ﱂ ﻳﺘﺮﺟﻢ ﺇﱃ ﻋﻤﻞ ﰲ ﻭﺍﻗﻊ ﺍﻷﺭﺽ.
ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﻌﻤﻞ ﻣﻦ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﺮﺟﺌﺔ،
ﻃﺎﳌﺎ ﻛﺎﻧﺖ ﻟﻪ ﻫﺬﻩ ﺍﻷﳘﻴﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﱵ ﲡﻌﻠﻪ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﰲ ﺗﻠﻚ ﺍﻵﻳﺎﺕ.
ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ " ﻣﻐﺎﻳﺮﺍ " ﳊﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﺮﺟﺌﺔ
ﻛﺬﻟﻚ ،ﻭﻳﺴﺘﺪﻟﻮﻥ ﺍﺳﺘﺪﻻﻻ ﺧﺎﻃﺌﺎ ﺑﺄﻥ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﺗﻘﺘﻀﻲ ﺍﳌﻐﺎﻳﺮﺓ ﻷﻥ ﺍﻟﺸﻲﺀ ﻻ ﻳﻌﻄﻒ
ﻋﻠﻰ ﺫﺍﺗﻪ! ﳐﺎﻟﻔﲔ ﺑﺬﻟﻚ ﻣﺎ ﻳﻌﺮﻓﻪ ﺍﻟﺒﻼﻏﻴﻮﻥ ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻣﻦ ﺟﻮﺍﺯ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ
ﺍﻟﻌﺎﻡ ،ﻭﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ) :ﻣﻦ ﻛﹶﺎﻥﹶ ﻋﺪﻭﺍﹰ ﻟﻠﱠﻪ ﻭﻣﻼﺋﻜﹶﺘﻪ ﻭﺭﺳﻠﻪ ﻭﺟﹺﺒﺮﹺﻳﻞﹶ
ﻭﻣﻴﻜﹶﺎﻝﹶ ﻓﹶﺈﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻋﺪﻭ ﻟﻠﹾﻜﹶﺎﻓﺮﹺﻳﻦ .(٣٨٨) (ﻓﺠﱪﻳﻞ ﻭﻣﻴﻜﺎﻝ ﳘﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺩﻭﻥ ﺷﻚ،
ﻭﳘﺎ ﻣﻌﻄﻮﻓﺎﻥ ﰲ ﺍﻵﻳﺔ ﻋﻠﻰ ﻛﻠﻤﺔ )ﻣﻼﺋﻜﹶﺘﻪ.(
ﰒ ﺇﻧﻪ ﻭﺭﺩﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺁﻳﺎﺕ ﲢﺪﺩ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﺄﻢ ﻫﻢ
ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﺍﳊﺎﺕ ﺑﻐﲑ ﻓﺼﻞ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻭﻻ ﻋﻄﻒ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻳﺒﺸﺮ
ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﺍﻟﱠﺬﻳﻦ ﻳﻌﻤﻠﹸﻮﻥﹶ ﺍﻟﺼﺎﻟﺤﺎﺕ ﺃﹶﻥﱠ ﻟﹶﻬﻢ ﺃﹶﺟﺮﺍﹰ ﺣﺴﻨﺎﹰ( ) .(٣٨٩ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﺇﹺﻥﱠ ﻫﺬﹶﺍ
ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻳﻬﺪﻱ ﻟﻠﱠﺘﻲ ﻫﻲ ﺃﹶﻗﹾﻮﻡ ﻭﻳﺒﺸﺮ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﺍﻟﱠﺬﻳﻦ ﻳﻌﻤﻠﹸﻮﻥﹶ ﺍﻟﺼﺎﻟﺤﺎﺕ ﺃﹶﻥﱠ ﻟﹶﻬﻢ ﺃﹶﺟﺮﺍﹰ
ﻛﹶﺒﹺﲑﺍﹰ( ) .(٣٩٠ﲟﺎ ﻳﺆﻛﺪ ﺃﻥ ﺍﻟﻌﻤﻞ ﻻ ﻳﻨﻔﺼﻞ ﻋﻦ ﺍﻹﳝﺎﻥ!
) (٤ﺍﻟﱠﺬﻳﻦ ﻳﺤﻤﻠﹸﻮﻥﹶ ﺍﻟﹾﻌﺮﺵ ﻭﻣﻦ ﺣﻮﻟﹶﻪ ﻳﺴﺒﺤﻮﻥﹶ ﺑﹺﺤﻤﺪ ﺭﺑﻬﹺﻢ ﻭﻳﺆﻣﻨﻮﻥﹶ
ﺑﹺﻪ.(٣٩١)(
ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻘﺪﻡ ﺫﻛﺮ ﺍﻟﺘﺴﺒﻴﺢ ﻋﻠﻰ ﺫﻛﺮ ﺍﻹﳝﺎﻥ .ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻟﺬﻟﻚ ﻫﻲ
ﺇﺑﺮﺍﺯ ﺃﳘﻴﺔ ﺍﻟﺘﺴﺒﻴﺢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺆﻣﻦ .ﻓﺎﳌﺆﻣﻦ ﻻ ﺑﺪ ﺃﻥ ﻳﺴﺒﺢ ﺍﷲ .ﻭﺍﻟﺘﺴﺒﻴﺢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ﻧﻮﻉ
ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﻳﺆﺩﻳﻬﺎ ﷲ ،ﺑﻞ ﻫﻮ ﻋﻨﻮﺍﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻣﻘﺘﻀﺎﻫﺎ؛ ﻓﻼ ﺇﳝﺎﻥ ﺑﻐﲑ ﺗﺴﺒﻴﺢ .ﻛﻤﺎ ﺃﻥ
ﺍﻟﺘﺴﺒﻴﺢ ﻫﻮ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺘﻠﻘﺎﺋﻲ ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻭﻫﻮ ﺍﻷﺩﺍﺓ ﺍﻟﱵ ﻳﺘﻘﺮﺏ ﺎ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﺑﻪ ،ﻓﻴﻘﺮﺑﻪ
ﺇﻟﻴﻪ ،ﻓﻴﻜﻮﻥ ﻣﻦ ﺍﻟﺼﺎﳊﲔ.
ﻫﺬﺍ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻜﻠﻤﻪ ﺭﺑﻪ ،ﻓﻴﺸﺘﺎﻕ ﺇﱃ ﺭﺅﻳﺔ ﺭﺑﻪ ،ﻭﻳﺘﻮﺟﻪ ﺬﻩ ﺍﻟﺮﻏﺒﺔ ﺇﱃ
ﻣﻮﻻﻩ) :ﻭﻟﹶﻤﺎ ﺟﺎﺀَ ﻣﻮﺳﻰ ﻟﻤﻴﻘﹶﺎﺗﻨﺎ ﻭﻛﹶﻠﱠﻤﻪ ﺭﺑﻪ ﻗﹶﺎﻝﹶ ﺭﺏ ﺃﹶﺭﹺﻧﹺﻲ ﺃﹶﻧﻈﹸﺮ ﺇﹺﻟﹶﻴﻚ ﻗﹶﺎﻝﹶ ﻟﹶﻦ ﺗﺮﺍﻧﹺﻲ
ﻭﻟﹶﻜﻦﹺ ﺍﻧﻈﹸﺮ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺠﺒﻞﹺ ﻓﹶﺈﹺﻥ ﺍﺳﺘﻘﹶﺮ ﻣﻜﹶﺎﻧﻪ ﻓﹶﺴﻮﻑ ﺗﺮﺍﻧﹺﻲ ﻓﹶﻠﹶﻤﺎ ﺗﺠﻠﱠﻰ ﺭﺑﻪ ﻟﻠﹾﺠﺒﻞﹺ ﺟﻌﻠﹶﻪ ﺩﻛﹼﺎﹰ
ﻭﺧﺮ ﻣﻮﺳﻰ ﺻﻌﻘﺎﹰ ﻓﹶﻠﹶﻤﺎ ﺃﹶﻓﹶﺎﻕ ﻗﹶﺎﻝﹶ ﺳﺒﺤﺎﻧﻚ ﺗﺒﺖ ﺇﹺﻟﹶﻴﻚ ﻭﺃﹶﻧﺎ ﺃﹶﻭﻝﹸ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ.(٣٩٣) (
ﺇﺎ ﲡﺮﺑﺔ ﻫﺎﺋﻠﺔ ﺗﻠﻚ ﺍﻟﱵ ﺧﺎﺿﻬﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻻ ﻳﻄﻴﻘﻬﺎ ﺇﻻ ﺃﻭﻟﻮ ﺍﻟﻌﺰﻡ ﻣﻦ
ﺍﻟﺮﺳﻞ .ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ )ﻟﹶﻦ ﺗﺮﺍﻧﹺﻲ( ﻭﻛﻔﻰ ،ﻓﺬﻟﻚ ﳛﺴﻢ ﺍﻟﻘﻀﻴﺔ
ﻷﻥ ﺍﷲ ﻻ ﻳﺮﺍﻩ ﺃﺣﺪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ .ﻭﻟﻜﻦ ﺍﷲ ﺃﺭﺍﺩ ﺃﻥ ﲤﺘﻠﺊ ﺭﻭﺡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﲟﺸﺎﻋﺮ ﺍﻟﺮﻫﺒﺔ ﲡﺎﻩ ﺭﺑﻪ ،ﻭﻳﻌﻠﻢ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻟﻚ ﻣﻌﲔ ﻟﻪ ﰲ ﻣﻬﻤﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻟﱵ ﺃﺭﺳﻞ ﻣﻦ
ﺃﺟﻠﻬﺎ ،ﻓﻬﻲ ﺗﻌﻤﻖ ﺇﳝﺎﻧﻪ ،ﻭﺗﻌﻤﻖ ﻃﺎﻗﺘﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ،ﻭﺗﻌﻴﻨﻪ ﻋﻠﻰ ﲢﻤﻞ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ
ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺍﻟﺪﻋﺎﺓ..
ﻭﳌﺎ ﺃﻓﺎﻕ ﻣﻦ ﺍﳍﻮﻝ ﺍﻟﺬﻱ ﻏﺸﻴﻪ ﺣﲔ ﺍﻧﺪﻙ ﺑﻪ ﺍﳉﺒﻞ ﻭﻫﻮ ﻭﺍﻗﻒ ﻳﺘﺮﻗﺐ ﺭﺅﻳﺔ ﺭﺑﻪ،
ﻛﻠﻤﻪ ﺭﺑﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﻟﻴﻄﻤﺌﻨﻪ ،ﻭﻳﺰﻳﻞ ﻋﻨﻪ ﺁﺛﺎﺭ ﺍﳍﻮﻝ ﺍﻟﺬﻱ ﻏﺸﻴﻪ .ﻭﻳﺘﻮﻗﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻮﻝ
ﻟﻪ ﺭﺑﻪ ﺇﻧﻪ ﺍﺻﻄﻔﺎﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺘﻜﻠﻴﻤﻪ ﺇﻳﺎﻩ ..ﻭﺃﻱ ﺍﺟﺘﺒﺎﺀ ﺃﻛﱪ ﻣﻦ ﺗﻜﻠﻴﻢ ﺍﷲ ﻟﻪ؟ ﻭﺃﻱ ﺭﻓﻊ
ﻟﺪﺭﺟﺎﺗﻪ؟ ﻭﺃﻱ ﻗﺮﰉ ﺇﱃ ﺍﷲ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﰉ؟!
ﻭﻟﻜﻨﺎ ﳒﺪ ﰲ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﺃﻣﺮﺍ ﺁﺧﺮ ﻗﺪ ﻗﺪﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﻑ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺗﻔﻀﻞ
ﺍﷲ ﺑﻪ ﻋﻠﻰ ﻣﻮﺳﻰ! ﺇﻧﻪ ﺍﻟﺮﺳﺎﻟﺔ! )ﺇﹺﻧﻲ ﺍﺻﻄﹶﻔﹶﻴﺘﻚ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱﹺ ﺑﹺﺮﹺﺳﺎﻻﺗﻲ ﻭﺑﹺﻜﹶﻼﻣﻲ(.
ﻧﻌﻢ ..ﺇﻥ ﺗﻜﻠﻴﻢ ﺍﷲ ﳌﻮﺳﻰ ﻫﻮ ﺗﻜﺮﱘ ﻋﻈﻴﻢ ﻟﻪ ،ﻭﻟﻜﻦ ﺍﻷﳘﻴﺔ ﺍﻟﻜﱪﻯ ﻫﻲ
ﻟﻠﺮﺳﺎﻟﺔ .ﻫﻲ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﳍﺪﻯ ﻟﻠﻨﺎﺱ ،ﳉﻤﻬﻮﺭ ﻛﺒﲑ ﻣﻦ ﺍﻟﻨﺎﺱ..
ﺍﻟﺘﻜﻠﻴﻢ ﺃﻣﺮ ﻳﻌﺘﺰ ﺑﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻟﻜﻨﻪ ﺃﻣﺮ ﳜﺼﻪ ﻭﺣﺪﻩ .ﺃﻣﺎ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻼ
ﲣﺼﻪ ﻭﺣﺪﻩ ،ﻭﺇﳕﺎ ﻳﻌﻢ ﺧﲑﻫﺎ ﳏﻴﻄﺎ ﻭﺍﺳﻌﺎ ﻣﻦ ﺍﻟﺒﺸﺮ ..ﻭﳍﺬﺍ ﺗﻘﺪﻡ ﰲ ﺍﻟﺴﻴﺎﻕ!
) (٦ﻭﻛﹶﻴﻒ ﺗﻜﹾﻔﹸﺮﻭﻥﹶ ﻭﺃﹶﻧﺘﻢ ﺗﺘﻠﹶﻰ ﻋﻠﹶﻴﻜﹸﻢ ﺁﻳﺎﺕ ﺍﻟﻠﱠﻪ ﻭﻓﻴﻜﹸﻢ ﺭﺳﻮﻟﹸﻪ.(٣٩٤) (
ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﹺﻥﹾ ﺗﻄﻴﻌﻮﺍ ﻓﹶﺮﹺﻳﻘﺎﹰ ﻣﻦ ﺍﻟﱠﺬﻳﻦ ﺃﹸﻭﺗﻮﺍ ﺍﻟﹾﻜﺘﺎﺏ ﻳﺮﺩﻭﻛﹸﻢ ﺑﻌﺪ ﺇﹺﳝﺎﻧﹺﻜﹸﻢ
ﻛﹶﺎﻓﺮﹺﻳﻦ.(٣٩٥)(
ﻭﻗﺪ ﺗﻜﺮﺭ ﻫﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺁﻳﺔ) :ﻭﻟﹶﻦ ﺗﺮﺿﻰ ﻋﻨﻚ ﺍﻟﹾﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ
ﺣﺘﻰ ﺗﺘﺒﹺﻊ ﻣﻠﱠﺘﻬﻢ) .(٣٩٦) (ﻭﺩ ﻛﹶﺜﲑ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﹾﻜﺘﺎﺏﹺ ﻟﹶﻮ ﻳﺮﺩﻭﻧﻜﹸﻢ ﻣﻦ ﺑﻌﺪ ﺇﹺﳝﺎﻧﹺﻜﹸﻢ ﻛﹸﻔﱠﺎﺭﺍﹰ
ﺣﺴﺪﺍﹰ ﻣﻦ ﻋﻨﺪ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﻴﻦ ﻟﹶﻬﻢ ﺍﻟﹾﺤﻖ.(٣٩٧) (
ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﻕ ﻳﻈﻬﺮ ﻟﻨﺎ ﺃﻥ ﻫﻨﺎﻙ ﺃﻣﺮﺍ ﺁﺧﺮ ﺗﻘﺪﻡ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺮﺳﻮﻝ < ﺑﺸﺨﺼﻪ
ﺍﻟﻜﺮﱘ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ..ﺇﻧﻪ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﱵ ﺗﺘﻠﻰ ﻋﻠﻴﻬﻢ!
ﺁﻳﺎﺕ ﺍﷲ ﺍﳌﺘﻠﻮﺓ ﻋﻠﻴﻬﻢ ﻫﻲ ﺭﻛﻴﺰﺓ ﺍﻹﳝﺎﻥ ﺍﻷﻭﱃ ،ﻭﻭﺟﻮﺩ ﺍﻟﺮﺳﻮﻝ < ﺑﲔ
ﻇﻬﺮﺍﻧﻴﻬﻢ ﺭﻛﻴﺰﺓ ﺇﺿﺎﻓﻴﺔ ،ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﻫﻲ ﺍﻷﺻﻞ!
ﻭﺍﻟﺮﺳﻮﻝ < ﺫﺍﻫﺐ ﺇﱃ ﺭﺑﻪ ﺫﺍﺕ ﻳﻮﻡ) :ﺇﹺﻧﻚ ﻣﻴﺖ ﻭﺇﹺﻧﻬﻢ ﻣﻴﺘﻮﻥﹶ( ).(٣٩٩
ﻭﻟﻜﻦ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺪﺍﺋﻢ ﺍﳌﺼﺎﺣﺐ ﳍﺬﻩ ﺍﻷﻣﺔ ﰲ ﻣﺴﲑﺎ ﻫﻮ ﺁﻳﺎﺕ ﺍﷲ ..ﻫﻮ ﺍﻟﻘﺮﺁﻥ
ﺍﳌﱰﻝ ﻋﻠﻴﻬﻢ .ﻭﻣﻦ ﰒ ﻳﻘﻮﻝ ﺍﷲ ﳍﻢ) :ﻭﻛﹶﻴﻒ ﺗﻜﹾﻔﹸﺮﻭﻥﹶ ﻭﺃﹶﻧﺘﻢ ﺗﺘﻠﹶﻰ ﻋﻠﹶﻴﻜﹸﻢ ﺁﻳﺎﺕ ﺍﻟﻠﱠﻪ (ﰒ
ﻳﻘﻮﻝ ﳍﻢ) :ﻭﻓﻴﻜﹸﻢ ﺭﺳﻮﻟﹸﻪ.(
ﺁﻳﺎﺕ ﺍﷲ ﻫﻲ ﻣﻨﺒﻊ ﺍﻹﳝﺎﻥ .ﻭﻫﻲ ﺍﳊﺼﻦ ﺍﳊﺼﲔ ﺍﻟﺬﻱ ﳛﻤﻲ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻛﻴﺪ
ﺍﻷﻋﺪﺍﺀ ﺣﲔ ﻳﺘﻤﺴﻜﻮﻥ ﺎ ﻭﻳﻌﻤﻠﻮﻥ ﲟﻘﺘﻀﺎﻫﺎ) :ﺇﹺﻥﹾ ﺗﻤﺴﺴﻜﹸﻢ ﺣﺴﻨﺔﹲ ﺗﺴﺆﻫﻢ ﻭﺇﹺﻥﹾ
ﺼﺒﻜﹸﻢ ﺳﻴﺌﹶﺔﹲ ﻳﻔﹾﺮﺣﻮﺍ ﺑﹺﻬﺎ ﻭﺇﹺﻥﹾ ﺗﺼﺒﹺﺮﻭﺍ ﻭﺗﺘﻘﹸﻮﺍ ﻻ ﻳﻀﺮﻛﹸﻢ ﻛﹶﻴﺪﻫﻢ ﺷﻴﺌﺎﹰ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﺑﹺﻤﺎ
ﺗ
)(٤٠٠
ﻳﻌﻤﻠﹸﻮﻥﹶ ﻣﺤﻴﻂﹲ( .
) (٧ﻻ ﺗﺮﻛﹸﻀﻮﺍ ﻭﺍﺭﺟﹺﻌﻮﺍ ﺇﹺﻟﹶﻰ ﻣﺎ ﺃﹸﺗﺮﹺﻓﹾﺘﻢ ﻓﻴﻪ ﻭﻣﺴﺎﻛﻨﹺﻜﹸﻢ.(٤٠١) (
ﺃﻱ ﺃﻢ ﺗﺮﻛﻮﺍ ﻣﺴﺎﻛﻨﻬﻢ ﺧﻮﻓﺎ ﻭﻫﻠﻌﺎ ﻣﻦ ﻣﺼﻴﺒﺔ ﺣﻠﺖ ﻢ :ﺭﺟﻔﺔ ﺃﻭ ﺻﻴﺤﺔ ﺃﻭ
ﺯﻟﺰﺍﻝ ﻋﻨﻴﻒ ،ﺃﻭ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﺮﺳﻠﻬﺎ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﻋﻘﺎﺑﺎ ﳍﻢ ﻋﻠﻰ
ﻛﻔﺮﻫﻢ ..ﻭﺍﷲ ﻳﻮﺟﻪ ﳍﻢ ﺍﻟﻘﻮﻝ ،ﻓﻴﻘﻮﻝ ﳍﻢ) :ﻻ ﺗﺮﻛﹸﻀﻮﺍ( ﻭﻳﺘﻮﻗﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻮﻝ ﺍﷲ
ﳍﻢ :ﺍﺭﺟﻌﻮﺍ ﺇﱃ ﻣﺴﺎﻛﻨﻜﻢ ﺍﻟﱵ ﺭﻛﻀﺘﻢ ﻣﻨﻬﺎ ﺧﻮﻓﺎ ﻭﻫﻠﻌﺎ ،ﻓﺴﻮﻑ ﺗﺴﺄﻟﻮﻥ ﻋﻦ ﻛﻔﺮﻛﻢ
ﻭﺟﺮﺍﺋﻤﻜﻢ..
ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﻕ ﳜﱪﻧﺎ ﺑﺸﻲﺀ ﺁﺧﺮ ﻏﲑ ﺍﳌﺴﺎﻛﻦ ..ﻗﺒﻞ ﺍﳌﺴﺎﻛﻦ ..ﻳﻄﻠﺐ ﻣﻨﻬﻢ
ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻣﻦ ﺑﺎﺏ ﺍﻟﺴﺨﺮﻳﺔ ﻢ ﻭﺍﻟﺘﺒﻜﻴﺖ ﳍﻢ :ﺇﻧﻪ )ﻣﺎ ﺃﹸﺗﺮﹺﻓﹾﺘﻢ ﻓﻴﻪ!(
)ﻭﺍﺭﺟﹺﻌﻮﺍ ﺇﹺﻟﹶﻰ ﻣﺎ ﺃﹸﺗﺮﹺﻓﹾﺘ ﻢ ﻓﻴﻪ ،(ﻓﺬﻟﻚ ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﷲ ﻳﺴﻠﻂ ﻋﻠﻴﻜﻢ ﻋﻘﺎﺑﻪ،
ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺑﻜﻢ ﺇﱃ ﺍﳍﻼﻙ.
ﺩﺭﻭﺱ ﺗﺮﺑﻮﻳﺔ ،ﻳﱪﺯ ﺍﻟﺪﺭﺱ ﻓﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺗﻘﺪﱘ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﺴﻴﺎﻕ.
ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺣﺎﻓﻞ ﺑﻘﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ..ﺗﺮﺩ ﰲ ﺳﻮﺭ ﺷﱴ ﻭﻷﻏﺮﺍﺽ ﺷﱴ .ﻭﻟﻨﺄﺧﺬ
ﳕﻮﺫﺟﺎﹰ ﻣﻨﻬﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ) :ﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻧﻮﺣﺎ ﺇﹺﻟﹶﻰ ﻗﹶﻮﻣﻪ ﻓﹶﻘﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍﹾ
ﺍﻟﻠﱠﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﺇﹺﻧﻲ ﺃﹶﺧﺎﻑ ﻋﻠﹶﻴﻜﹸﻢ ﻋﺬﹶﺍﺏ ﻳﻮﻡﹴ ﻋﻈﻴﻢﹴ ،ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﻣﻦ ﻗﹶﻮﻣﻪ ﺇﹺﻧﺎ
ﻟﹶﻨﺮﺍﻙ ﻓﻲ ﺿﻼﹶﻝﹴ ﻣﺒﹺﲔﹴ ،ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﻟﹶﻴﺲ ﺑﹺﻲ ﺿﻼﹶﻟﹶﺔﹲ ﻭﻟﹶﻜﻨﻲ ﺭﺳﻮﻝﹲ ﻣﻦ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ،
ﺃﹸﺑﻠﱢﻐﻜﹸﻢ ﺭﹺﺳﺎﻻﹶﺕ ﺭﺑﻲ ﻭﺃﹶﻧﺼﺢ ﻟﹶﻜﹸﻢ ﻭﺃﹶﻋﻠﹶﻢ ﻣﻦ ﺍﻟﻠﹼﻪ ﻣﺎ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ،ﺃﹶﻭﻋﺠﹺﺒﺘﻢ ﺃﹶﻥ ﺟﺎﺀﻛﹸﻢ
ﺫﻛﹾﺮ ﻣﻦ ﺭﺑﻜﹸﻢ ﻋﻠﹶﻰ ﺭﺟﻞﹴ ﻣﻨﻜﹸﻢ ﻟﻴﻨﺬﺭﻛﹸﻢ ﻭﻟﺘﺘﻘﹸﻮﺍﹾ ﻭﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺮﺣﻤﻮﻥﹶ ،ﻓﹶﻜﹶﺬﱠﺑﻮﻩ ﻓﹶﺄﹶﳒﹶﻴﻨﺎﻩ
ﻭﺍﻟﱠﺬﻳﻦ ﻣﻌﻪ ﻓﻲ ﺍﻟﹾﻔﹸﻠﹾﻚ ﻭﺃﹶ ﹾﻏﺮﻗﹾﻨﺎ ﺍﻟﱠﺬﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑﹺﺂﻳﺎﺗﻨﺎ ﺇﹺﻧﻬﻢ ﻛﹶﺎﻧﻮﺍﹾ ﻗﹶﻮﻣﺎﹰ ﻋﻤﲔ ،ﻭﺇﹺﻟﹶﻰ ﻋﺎﺩ
ﺃﹶﺧﺎﻫﻢ ﻫﻮﺩﺍﹰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﺃﹶﻓﹶﻼﹶ ﺗﺘﻘﹸﻮﻥﹶ ،ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﺍﻟﱠﺬﻳﻦ
ﻛﹶﻔﹶﺮﻭﺍﹾ ﻣﻦ ﻗﹶﻮﻣﻪ ﺇﹺﻧﺎ ﻟﹶﻨﺮﺍﻙ ﻓﻲ ﺳﻔﹶﺎﻫﺔ ﻭﹺﺇﹺﻧﺎ ﻟﹶﻨﻈﹸﻨﻚ ﻣﻦ ﺍﻟﹾﻜﹶﺎﺫﺑﹺﲔ ،ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﻟﹶﻴﺲ ﺑﹺﻲ
ﺳﻔﹶﺎﻫﺔﹲ ﻭﻟﹶﻜﻨﻲ ﺭﺳﻮﻝﹲ ﻣﻦ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ ،ﺃﹸﺑﻠﱢﻐﻜﹸﻢ ﺭﹺﺳﺎﻻﺕ ﺭﺑﻲ ﻭﺃﹶﻧﺎﹾ ﻟﹶﻜﹸﻢ ﻧﺎﺻﺢ ﺃﹶﻣﲔ،
ﺃﹶﻭﻋﺠﹺﺒﺘﻢ ﺃﹶﻥ ﺟﺎﺀﻛﹸﻢ ﺫﻛﹾﺮ ﻣﻦ ﺭﺑﻜﹸﻢ ﻋﻠﹶﻰ ﺭﺟﻞﹴ ﻣﻨﻜﹸﻢ ﻟﻴﻨﺬﺭﻛﹸﻢ ﻭﺍﺫﻛﹸﺮﻭﺍﹾ ﺇﹺﺫﹾ ﺟﻌﻠﹶﻜﹸﻢ
ﺧﻠﹶﻔﹶﺎﺀ ﻣﻦ ﺑﻌﺪ ﻗﹶﻮﻡﹺ ﻧﻮﺡﹴ ﻭﺯﺍﺩﻛﹸﻢ ﻓﻲ ﺍﻟﹾﺨﻠﹾﻖﹺ ﺑﺴﻄﹶﺔﹰ ﻓﹶﺎﺫﹾﻛﹸﺮﻭﺍﹾ ﺁﻻﺀ ﺍﻟﻠﹼﻪ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻔﹾﻠﺤﻮﻥﹶ،
ﻗﹶﺎﻟﹸﻮﺍﹾ ﺃﹶﺟﹺﺌﹾﺘﻨﺎ ﻟﻨﻌﺒﺪ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻭﻧﺬﹶﺭ ﻣﺎ ﻛﹶﺎﻥﹶ ﻳﻌﺒﺪ ﺁﺑﺎﺅﻧﺎ ﻓﹶﺄﹾﺗﻨﺎ ﺑﹺﻤﺎ ﺗﻌﺪﻧﺎ ﺇﹺﻥ ﻛﹸﻨﺖ ﻣﻦ
ﺍﻟﺼﺎﺩﻗﲔ ،ﻗﹶﺎﻝﹶ ﻗﹶﺪ ﻭﻗﹶﻊ ﻋﻠﹶﻴﻜﹸﻢ ﻣﻦ ﺭﺑﻜﹸﻢ ﺭﹺﺟﺲ ﻭ ﹶﻏﻀﺐ ﺃﹶﺗﺠﺎﺩﻟﹸﻮﻧﻨﹺﻲ ﻓﻲ ﺃﹶﺳﻤﺎﺀ
ﺳﻤﻴﺘﻤﻮﻫﺎ ﺃﹶﻧﺘﻢ ﻭﺁﺑﺂﺅﻛﹸﻢ ﻣﺎ ﻧﺰﻝﹶ ﺍﻟﻠﹼﻪ ﺑﹺﻬﺎ ﻣﻦ ﺳﻠﹾﻄﹶﺎﻥ ﻓﹶﺎﻧﺘﻈﺮﻭﺍﹾ ﺇﹺﻧﻲ ﻣﻌﻜﹸﻢ ﻣﻦ ﺍﻟﹾﻤﻨﺘﻈﺮﹺﻳﻦ،
ﻓﹶﺄﹶ ﹶﳒﻴﻨﺎﻩ ﻭﺍﻟﱠﺬﻳﻦ ﻣﻌﻪ ﺑﹺﺮﺣﻤﺔ ﻣﻨﺎ ﻭﻗﹶﻄﹶﻌﻨﺎ ﺩﺍﺑﹺﺮ ﺍﻟﱠﺬﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑﹺﺂﻳﺎﺗﻨﺎ ﻭﻣﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻣﺆﻣﻨﹺﲔ ،ﻭﺇﹺﻟﹶﻰ
ﺛﹶﻤﻮﺩ ﺃﹶﺧﺎﻫﻢ ﺻﺎﻟﺤﺎ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﻗﹶﺪ ﺟﺎﺀﺗﻜﹸﻢ ﺑﻴﻨﺔﹲ ﻣﻦ
ﺭﺑﻜﹸﻢ ﻫﺬﻩ ﻧﺎﻗﹶﺔﹸ ﺍﻟﻠﹼﻪ ﻟﹶﻜﹸﻢ ﺁﻳﺔﹰ ﻓﹶﺬﹶﺭﻭﻫﺎ ﺗﺄﹾﻛﹸﻞﹾ ﻓﻲ ﺃﹶﺭﺽﹺ ﺍﻟﻠﹼﻪ ﻭﻻﹶ ﺗﻤﺴﻮﻫﺎ ﺑﹺﺴﻮﺀٍ ﻓﹶﻴﺄﹾﺧﺬﹶﻛﹸﻢ
ﺨﺬﹸﻭﻥﹶ ﻣﻦ ﻋﺬﹶﺍﺏ ﺃﹶﻟﻴﻢ ،ﻭﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﺇﹺﺫﹾ ﺟﻌﻠﹶﻜﹸﻢ ﺧﻠﹶﻔﹶﺎﺀ ﻣﻦ ﺑﻌﺪ ﻋﺎﺩ ﻭﺑﻮﺃﹶﻛﹸﻢ ﻓﻲ ﺍﻷَﺭﺽﹺ ﺗﺘ
ﺳﻬﻮﻟﻬﺎ ﻗﹸﺼﻮﺭﺍ ﻭﺗﻨﺤﺘﻮﻥﹶ ﺍﻟﹾﺠﹺﺒﺎﻝﹶ ﺑﻴﻮﺗﺎ ﻓﹶﺎﺫﹾﻛﹸﺮﻭﺍﹾ ﺁﻻﺀ ﺍﻟﻠﹼﻪ ﻭﻻﹶ ﺗﻌﺜﹶﻮﺍ ﻓﻲ ﺍﻷَﺭﺽﹺ
ﻣﻔﹾﺴِﺪﻳﻦ ،ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ ﻣﻦ ﻗﹶﻮﻣﻪ ﻟﻠﱠﺬﻳﻦ ﺍﺳﺘﻀﻌﻔﹸﻮﺍﹾ ﻟﻤﻦ ﺁﻣﻦ ﻣﻨﻬﻢ
ﺃﹶﺗﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻥﱠ ﺻﺎﻟﺤﺎ ﻣﺮﺳﻞﹲ ﻣﻦ ﺭﺑﻪ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇﹺﻧﺎ ﺑﹺﻤﺎ ﺃﹸﺭﺳﻞﹶ ﺑﹺﻪ ﻣﺆﻣﻨﻮﻥﹶ ،ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ
ﺇﹺﻧﺎ ﺑﹺﺎﻟﱠﺬﻱ ﺁﻣﻨﺘﻢ ﺑﹺﻪ ﻛﹶﺎﻓﺮﻭﻥﹶ ،ﻓﹶﻌﻘﹶﺮﻭﺍﹾ ﺍﻟﻨﺎﻗﹶﺔﹶ ﻭﻋﺘﻮﺍﹾ ﻋﻦ ﺃﹶﻣﺮﹺ ﺭﺑﻬﹺﻢ ﻭﻗﹶﺎﻟﹸﻮﺍﹾ ﻳﺎ ﺻﺎﻟﺢ ﺍﺋﹾﺘﻨﺎ ﺑﹺﻤﺎ
ﺗﻌﺪﻧﺎ ﺇﹺﻥ ﻛﹸﻨﺖ ﻣﻦ ﺍﻟﹾﻤﺮﺳﻠﲔ ،ﻓﹶﺄﹶﺧﺬﹶﺗﻬﻢ ﺍﻟﺮﺟﻔﹶﺔﹸ ﻓﹶﺄﹶﺻﺒﺤﻮﺍﹾ ﻓﻲ ﺩﺍﺭﹺﻫﻢ ﺟﺎﺛﻤﲔ ،ﻓﹶﺘﻮﻟﱠﻰ
ﻋﻨﻬﻢ ﻭﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﻟﹶﻘﹶﺪ ﺃﹶﺑﻠﹶ ﻐﺘﻜﹸﻢ ﺭﹺﺳﺎﻟﹶﺔﹶ ﺭﺑﻲ ﻭﻧﺼﺤﺖ ﻟﹶﻜﹸﻢ ﻭﻟﹶﻜﻦ ﻻﱠ ﺗﺤﺒﻮﻥﹶ ﺍﻟﻨﺎﺻﺤﲔ،
ﻭﻟﹸﻮﻃﹰﺎ ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﻟﻘﹶﻮﻣﻪ ﺃﹶﺗﺄﹾﺗﻮﻥﹶ ﺍﻟﹾﻔﹶﺎﺣﺸﺔﹶ ﻣﺎ ﺳﺒﻘﹶﻜﹸﻢ ﺑﹺﻬﺎ ﻣﻦ ﺃﹶﺣﺪ ﻣﻦ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ ،ﺇﹺﻧﻜﹸﻢ ﻟﹶﺘﺄﹾﺗﻮﻥﹶ
ﺍﻟﺮﺟﺎﻝﹶ ﺷﻬﻮﺓﹰ ﻣﻦ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ ﺑﻞﹾ ﺃﹶﻧﺘﻢ ﻗﹶﻮﻡ ﻣﺴﺮﹺﻓﹸﻮﻥﹶ ،ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺟﻮﺍﺏ ﻗﹶﻮﻣﻪ ﺇﹺﻻﱠ ﺃﹶﻥ
ﻗﹶﺎﻟﹸﻮﺍﹾ ﺃﹶﺧﺮﹺﺟﻮﻫﻢ ﻣﻦ ﻗﹶﺮﻳﺘﻜﹸﻢ ﺇﹺﻧﻬﻢ ﺃﹸﻧﺎﺱ ﻳﺘﻄﹶﻬﺮﻭﻥﹶ ،ﻓﹶﺄﹶ ﹶﳒﻴﻨﺎﻩ ﻭﺃﹶﻫﻠﹶﻪ ﺇﹺﻻﱠ ﺍﻣﺮﺃﹶﺗﻪ ﻛﹶﺎﻧﺖ ﻣﻦ
ﺍﻟﹾﻐﺎﺑﹺﺮﹺﻳﻦ ،ﻭﺃﹶﻣﻄﹶﺮﻧﺎ ﻋﻠﹶﻴﻬﹺﻢ ﻣﻄﹶﺮﺍ ﻓﹶﺎﻧﻈﹸﺮ ﻛﹶﻴﻒ ﻛﹶﺎﻥﹶ ﻋﺎﻗﺒﺔﹸ ﺍﻟﹾﻤﺠﺮﹺﻣﲔ ،ﻭﺇﹺﻟﹶﻰ ﻣﺪﻳﻦ ﺃﹶﺧﺎﻫﻢ
ﺷﻌﻴﺒﺎ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﻗﹶﺪ ﺟﺎﺀﺗﻜﹸﻢ ﺑﻴﻨﺔﹲ ﻣﻦ ﺭﺑﻜﹸﻢ ﻓﹶﺄﹶﻭﻓﹸﻮ ﹾﺍ
ﻼﺣﻬﺎ ﺍﻟﹾﻜﹶﻴﻞﹶ ﻭﺍﻟﹾﻤﻴﺰﺍﻥﹶ ﻭﻻﹶ ﺗﺒﺨﺴﻮﺍﹾ ﺍﻟﻨﺎﺱ ﺃﹶﺷﻴﺎﺀﻫﻢ ﻭﻻﹶ ﺗﻔﹾﺴِﺪﻭﺍﹾ ﻓﻲ ﺍﻷَﺭﺽﹺ ﺑﻌﺪ ﺇﹺﺻ ﹶ
ﺫﹶﻟﻜﹸﻢ ﺧﻴﺮ ﻟﱠﻜﹸﻢ ﺇﹺﻥ ﻛﹸﻨﺘﻢ ﻣﺆﻣﻨﹺﲔ ،ﻭﻻﹶ ﺗﻘﹾﻌﺪﻭﺍﹾ ﺑﹺﻜﹸﻞﱢ ﺻﺮﺍﻁ ﺗﻮﻋﺪﻭﻥﹶ ﻭﺗﺼﺪﻭﻥﹶ ﻋﻦ ﺳﺒﹺﻴﻞﹺ
ﺍﻟﻠﹼﻪ ﻣﻦ ﺁﻣﻦ ﺑﹺﻪ ﻭﺗﺒﻐﻮﻧﻬﺎ ﻋﻮﺟﺎ ﻭﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﺇﹺﺫﹾ ﻛﹸﻨﺘﻢ ﻗﹶﻠﻴﻼﹰ ﻓﹶﻜﹶﺜﱠﺮﻛﹸﻢ ﻭﺍﻧﻈﹸﺮﻭﺍﹾ ﻛﹶﻴﻒ ﻛﹶﺎﻥﹶ
ﻋﺎﻗﺒﺔﹸ ﺍﻟﹾﻤﻔﹾﺴِﺪﻳﻦ ،ﻭﺇﹺﻥ ﻛﹶﺎﻥﹶ ﻃﹶﺂﺋﻔﹶﺔﹲ ﻣﻨﻜﹸﻢ ﺁﻣﻨﻮﺍﹾ ﺑﹺﺎﻟﱠﺬﻱ ﺃﹸﺭﺳﻠﹾﺖ ﺑﹺﻪ ﻭﻃﹶﺂﺋﻔﹶﺔﹲ ﻟﱠﻢ ﻳﺆﻣﻨﻮﺍﹾ
ﻓﹶﺎﺻﺒﹺﺮﻭﺍﹾ ﺣﺘﻰ ﻳﺤﻜﹸﻢ ﺍﻟﻠﹼﻪ ﺑﻴﻨﻨﺎ ﻭﻫﻮ ﺧﻴﺮ ﺍﻟﹾﺤﺎﻛﻤﲔ ،ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ ﻣﻦ
ﻗﹶﻮﻣﻪ ﻟﹶﻨﺨﺮﹺﺟﻨﻚ ﻳﺎ ﺷﻌﻴﺐ ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻣﻌﻚ ﻣﻦ ﻗﹶﺮﻳﺘﻨﺎ ﺃﹶﻭ ﻟﹶﺘﻌﻮﺩﻥﱠ ﻓﻲ ﻣﻠﱠﺘﻨﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻭﻟﹶﻮ
ﻛﹸﻨﺎ ﻛﹶﺎﺭﹺﻫﲔ ،ﻗﹶﺪ ﺍﻓﹾﺘﺮﻳﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﻛﹶﺬﺑﺎ ﺇﹺﻥﹾ ﻋﺪﻧﺎ ﻓﻲ ﻣﻠﱠﺘﻜﹸﻢ ﺑﻌﺪ ﺇﹺﺫﹾ ﻧﺠﺎﻧﺎ ﺍﻟﻠﹼﻪ ﻣﻨﻬﺎ ﻭﻣﺎ
ﻳﻜﹸﻮﻥﹸ ﻟﹶﻨﺎ ﺃﹶﻥ ﻧﻌﻮﺩ ﻓﻴﻬﺎ ﺇﹺﻻﱠ ﺃﹶﻥ ﻳﺸﺎﺀ ﺍﻟﻠﹼﻪ ﺭﺑﻨﺎ ﻭﺳﻊ ﺭﺑﻨﺎ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﻋﻠﹾﻤﺎ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﺗﻮﻛﱠﻠﹾﻨﺎ
ﺭﺑﻨﺎ ﺍﻓﹾﺘﺢ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﻗﹶﻮﻣﻨﺎ ﺑﹺﺎﻟﹾﺤﻖ ﻭﺃﹶﻧﺖ ﺧﻴﺮ ﺍﻟﹾﻔﹶﺎﺗﺤﲔ ،ﻭﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻸُ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﻣﻦ
ﺻﺒﺤﻮﺍﹾ ﻓﻲ ﺩﺍﺭﹺﻫﻢ ﻗﹶﻮﻣﻪ ﻟﹶﺌﻦﹺ ﺍﺗﺒﻌﺘﻢ ﺷﻌﻴﺒﺎﹰ ﺇﹺﻧﻜﹸﻢ ﺇﹺﺫﺍﹰ ﻟﱠﺨﺎﺳﺮﻭﻥﹶ ،ﻓﹶﺄﹶﺧﺬﹶﺗﻬﻢ ﺍﻟﺮﺟﻔﹶﺔﹸ ﻓﹶﺄﹶ
ﺟﺎﺛﻤﲔ ،ﺍﻟﱠﺬﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺷﻌﻴﺒﺎ ﻛﹶﺄﹶﻥ ﻟﱠﻢ ﻳﻐﻨﻮﺍﹾ ﻓﻴﻬﺎ ﺍﻟﱠﺬﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺷﻌﻴﺒﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻫﻢ
ﺍﻟﹾﺨﺎﺳﺮﹺﻳﻦ ،ﻓﹶﺘﻮﻟﱠﻰ ﻋﻨﻬﻢ ﻭﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﻟﹶﻘﹶﺪ ﺃﹶﺑﻠﹶ ﻐﺘﻜﹸﻢ ﺭﹺﺳﺎﻻﹶﺕ ﺭﺑﻲ ﻭﻧﺼﺤﺖ ﻟﹶﻜﹸﻢ ﻓﹶﻜﹶﻴﻒ
ﺁﺳﻰ ﻋﻠﹶﻰ ﻗﹶﻮﻡﹴ ﻛﹶﺎﻓﺮﹺﻳﻦ.(٤٠٣) (
ﻓﺎﻟﺮﺳﻞ ﲨﻴﻌﺎ ﺃﺭﺳﻠﻮﺍ ﺇﱃ ﺃﻗﻮﺍﻣﻬﻢ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ،ﻭﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ :ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ
ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ..
ﻫﺬﻩ ﻫﻲ ﻗﻴﻀﺔ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ ،ﻭﻫﺬﻩ ﻫﻲ ﻗﻀﻴﺔ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ..ﻗﻀﻴﺔ ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ
ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ ،ﻭﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺒﺪ ﻏﲑﻩ..
ﻭﻗﺪ ﺃﺳﻠﻔﻨﺎ ﺃﻥ ﺍﻟﺮﺳﻞ ﱂ ﻳﺮﺳﻠﻮﺍ ﻟﻴﻘﻮﻟﻮﺍ ﻟﻠﻨﺎﺱ ﺇﻥ ﻫﻨﺎﻙ ﺇﳍﺎ ،ﻓﺎﻟﻔﻄﺮﺓ ﺗﺪﺭﻙ ﺫﻟﻚ
ﻣﻦ ﻏﲑ ﺇﺭﺳﺎﻝ ﺭﺳﻮﻝ) :ﻭﺇﹺﺫﹾ ﺃﹶﺧﺬﹶ ﺭﺑﻚ ﻣﻦ ﺑﻨﹺﻲ ﺁﺩﻡ ﻣﻦ ﻇﹸﻬﻮﺭﹺﻫﻢ ﺫﹸﺭﻳﺘﻬﻢ ﻭﺃﹶﺷﻬﺪﻫﻢ
ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﺃﹶﻟﹶﺴﺖ ﺑﹺﺮﺑﻜﹸﻢ ﻗﹶﺎﻟﹸﻮﺍ ﺑﻠﹶﻰ ﺷﻬﹺﺪﻧﺎ( ).(٤٠٤
ﻭﻻ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻟﻴﻘﻮﻟﻮﺍ ﻟﻠﻨﺎﺱ ﺍﻋﺒﺪﻭﺍ ﺇﳍﻜﻢ ..ﻓﺎﻟﻔﻄﺮﺓ ﺗﺘﺠﻪ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻹﻟﻪ ﺍﻟﺬﻱ
ﺗﺆﻣﻦ ﺑﻪ ﻣﻦ ﻏﲑ ﺇﺭﺳﺎﻝ ﺭﺳﻮﻝ ،ﻷﻥ ﺍﻟﺪﻳﻦ ﻓﻄﺮﺓ ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﻟﻺﻟﻪ ﻣﺮﻛﻮﺯﺓ ﰲ ﺍﻟﻔﻄﺮﺓ.
ﺇﳕﺎ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ ﻟﻴﻘﻮﻟﻮﺍ) :ﺍﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ..(
ﰒ ﻛﺎﻥ ﻣﻊ ﺗﻠﻚ ﺍﻟﻀﻼﻟﺔ ﺍﻟﻜﱪﻯ ﺿﻼﻻﺕ ﻣﻮﺍﺯﻳﺔ ،ﺳﻮﺍﺀ ﰲ ﺗﺼﻮﺭ ﺍﻹﻟﻪ ﻋﻠﻰ ﻏﲑ
ﺣﻘﻴﻘﺘﻪ ،ﺃﻭ ﺇﻧﻜﺎﺭ ﺍﻟﻮﺣﻲ ﺍﳌﱰﻝ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﺭﺳﻠﻪ ،ﺃﻭ ﺇﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ﻭﺍﳊﺴﺎﺏ ،ﺃﻭ ﺍﺗﺒﺎﻉ
ﻏﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ..
ﻭﻛﻠﻬﺎ ﺿﻼﻻﺕ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﻟﺒﺸﺮ ﰲ ﺟﺎﻫﻠﻴﺘﻬﻢ ،ﻓﲑﺳﻞ ﺍﷲ ﳍﻢ ﺍﻟﺮﺳﻞ ﻟﻴﻬﺘﺪﻭﺍ ﺇﱃ
ﺍﳊﻖ ،ﻭﻳﻌﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﻳﺼﺪﻗﻮﺍ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺭﺳﻠﻬﻢ ،ﻭﻳﺘﺒﻌﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ..
ﻛﻤﺎ ﻳﺘﻀﺢ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﺍﻷﻗﻮﺍﻡ ﻛﻠﻬﻢ ﻛﺬﺑﻮﺍ ﺭﺳﻠﻬﻢ ،ﻭﺃﺑﻮﺍ ﺃﻥ ﻳﻨﻘﺎﺩﻭﺍ ﳍﻢ،
ﻭﻃﺎﻟﺒﻮﻫﻢ ﺑﺒﻴﻨﺔ ﺗﺜﺒﺖ ﺩﻋﻮﺍﻫﻢ ﺃﻢ ﺭﺳﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻓﻠﻤﺎ ﺟﺎﺀﻢ ﺍﻟﺒﻴﻨﺎﺕ ﺃﺻﺮﻭﺍ ﻋﻠﻰ
ﻛﻔﺮﻫﻢ ﻭﺗﻜﺬﻳﺒﻬﻢ ﻭﺃﺑﻮﺍ ﺍﻻﻧﻘﻴﺎﺩ!
ﺇﺎ ﺇﺫﻥ ﻟﻴﺴﺖ ﻣﺮﺓ ﻋﺎﺭﺿﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ..ﺇﺎ ﻗﺼﺔ ﻣﻜﺮﻭﺭﺓ ﻣﻨﺘﻈﻤﺔ
ﺍﳊﺪﻭﺙ) :ﻛﹶﺬﹶﻟﻚ ﻣﺎ ﺃﹶﺗﻰ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﻣﻦ ﺭﺳﻮﻝﹴ ﺇﹺﻟﱠﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺳﺎﺣﺮ ﺃﹶﻭ ﻣﺠﻨﻮﻥﹲ،
ﺃﹶﺗﻮﺍﺻﻮﺍ ﺑﹺﻪ ﺑﻞﹾ ﻫﻢ ﻗﹶﻮﻡ ﻃﹶﺎﻏﹸﻮﻥﹶ( )) .(٤٠٦ﻳﺎ ﺣﺴﺮﺓﹰ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺒﺎﺩ ﻣﺎ ﻳﺄﹾﺗﻴﻬﹺﻢ ﻣﻦ ﺭﺳﻮﻝﹴ ﺇﹺﻟﱠﺎ
ﻛﹶﺎﻧﻮﺍ ﺑﹺﻪ ﻳﺴﺘﻬﺰﹺﺋﹸﻮﻥﹶ( )) .(٤٠٧ﺛﹸﻢ ﺑﻌﺜﹾﻨﺎ ﻣﻦ ﺑﻌﺪﻩ ﺭﺳﻼﹰ ﺇﹺﻟﹶﻰ ﻗﹶﻮﻣﻬﹺﻢ ﻓﹶﺠﺎﺀُﻭﻫﻢ ﺑﹺﺎﻟﹾﺒﻴﻨﺎﺕ ﻓﹶﻤﺎ
ﻛﹶﺎﻧﻮﺍ ﻟﻴﺆﻣﻨﻮﺍ ﺑﹺﻤﺎ ﻛﹶﺬﱠﺑﻮﺍ ﺑﹺﻪ ﻣﻦ ﻗﹶﺒﻞﹸ ﻛﹶﺬﹶﻟﻚ ﻧﻄﹾﺒﻊ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏﹺ ﺍﻟﹾﻤﻌﺘﺪﻳﻦ.(٤٠٨) (
) (٤٠٥ﺍﻗﺮﺃ ﺇﻥ ﺷﺌﺖ ﻓﺼﻞ " ﺩﻭﺭ ﺍﻟﻴﻬﻮﺩ ﰲ ﺇﻓﺴﺎﺩ ﺃﻭﺭﺑﺎ " ﻣﻦ ﻛﺘﺎﺏ " ﻣﺬﺍﻫﺐ ﻓﻜﺮﻳﺔ ﻣﻌﺎﺻﺮﺓ ".
) (٤٠٦ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ.٥٣ ،٥٢ :
) (٤٠٧ﺳﻮﺭﺓ ﻳﺲ.٣٠ :
) (٤٠٨ﺳﻮﺭﺓ ﻳﻮﻧﺲ.٧٤ :
ﺍﻟﺪﺭﻭﺱ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻫﻲ ﺩﺭﻭﺱ ﻣﻮﺟﻬﺔ ﻟﻠﻨﺎﺱ ﻛﻠﻬﻢ ،ﻣﺆﻣﻨﻬﻢ
ﻭﻛﺎﻓﺮﻫﻢ ،ﻭﻟﻜﻨﻬﺎ ﻣﻮﺟﻬﺔ ﺇﱃ ﺍﻟﺪﻋﺎﺓ ﺧﺎﺻﺔ ،ﺍﻟﺬﻳﻦ ﻫﻢ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ ،ﻓﺈﻥ ﳍﻢ ﻓﻴﻬﺎ ﻋﱪﺍ ﻗﺪ
ﻻ ﻳﺪﺭﻛﻬﺎ ﻏﲑﻫﻢ ،ﺃﻭ ﻻ ﻳﻌﲑﻫﺎ ﺍﻟﺘﻔﺎﺗﺎ..
ﺇﻥ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻏﲑﻩ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﻨﺸﺎﻁ ﺍﳊﺴﻲ ﳍﻲ ﺃﻣﻮﺭ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ
ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﳝﺎﺭﺳﻬﺎ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻹﻧﺴﺎﻥ ﻻ ﻋﻠﻰ ﻃﺮﻳﻘﺔ
ﺍﳊﻴﻮﺍﻥ )!(٤٠٩
ﻭﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ -ﺍﻟﺬﻱ ﻛﺮﻣﻪ ﺭﺑﻪ -ﱂ ﻳﻜﻦ ﻗﻂ ﳎﺮﺩ ﻗﺒﻀﺔ ﺍﻟﻄﲔ .ﺇﳕﺎ ﻫﻮ ﺻﺎﺭ
ﺇﻧﺴﺎﻧﺎ ﺑﺎﻟﻨﻔﺨﺔ ﺍﻟﻌﻠﻮﻳﺔ ﻓﻴﻪ) :ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﺭﺑﻚ ﻟﻠﹾﻤﻼﺋﻜﹶﺔ ﺇﹺﻧﻲ ﺧﺎﻟﻖ ﺑﺸﺮﺍﹰ ﻣﻦ ﻃﲔﹴ ،ﻓﹶﺈﹺﺫﹶﺍ ﺳﻮﻳﺘﻪ
ﻭﻧﻔﹶﺨﺖ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻲ ﻓﹶﻘﹶﻌﻮﺍ ﻟﹶﻪ ﺳﺎﺟﹺﺪﻳﻦ.(٤١٠) (
ﻓﺎﻟﻨﻔﺨﺔ ﺍﻟﻌﻠﻮﻳﺔ ﻣﻦ ﺭﻭﺡ ﺍﷲ ﻫﻲ ﺍﻟﱵ ﺟﻌﻠﺘﻪ ﺇﻧﺴﺎﻧﺎ ،ﻭﻫﻲ ﺍﻟﱵ ﻣﻨﺤﺘﻪ ﺍﻟﻮﻋﻲ
ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳊﺮﻳﺔ -ﻋﻨﺎﺻﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻷﺻﻴﻠﺔ -ﻭﻫﻲ ﺍﻟﱵ ﺟﻌﻠﺘﻪ ﻣﻮﺿﻊ ﺍﻟﺘﻜﺮﱘ ﺍﻹﳍﻲ،
ﻭﺃﺳﺠﺪﺕ ﻟﻪ ﺍﳌﻼﺋﻜﺔ) :ﻭﻟﹶﻘﹶﺪ ﻛﹶﺮﻣﻨﺎ ﺑﻨﹺﻲ ﺁﺩﻡ ﻭﺣﻤﻠﹾﻨﺎﻫﻢ ﻓﻲ ﺍﻟﹾﺒﺮ ﻭﺍﻟﹾﺒﺤﺮﹺ ﻭﺭ ﺯﻗﹾﻨﺎﻫﻢ ﻣﻦ
ﺍﻟﻄﱠﻴﺒﺎﺕ ﻭﻓﹶﻀﻠﹾﻨﺎﻫﻢ ﻋﻠﹶﻰ ﻛﹶﺜﲑﹴ ﻣﻤﻦ ﺧﻠﹶﻘﹾﻨﺎ ﺗﻔﹾﻀﻴﻼﹰ( )) .(٤١١ﻭﺇﹺﺫﹾ ﻗﹸﻠﹾﻨﺎ ﻟﻠﹾﻤﻼﺋﻜﹶﺔ ﺍﺳﺠﺪﻭﺍ
ﻟﺂﺩﻡ ﻓﹶﺴﺠﺪﻭﺍ ﺇﹺﻟﱠﺎ ﺇﹺﺑﻠﻴﺲ ﺃﹶﺑﻰ ﻭﺍﺳﺘﻜﹾﺒﺮ ﻭﻛﹶﺎﻥﹶ ﻣﻦ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ.(٤١٢) (
ﻭﺃﻭﻝ ﻣﻘﺘﻀﻴﺎﺎ ﻋﺒﺎﺩﺓ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﻭﻋﻲ ﻭﺇﺭﺍﺩﺓ ..ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻴﻢ
ﺍﳌﺮﻛﻮﺯ ﰲ ﺍﻟﻔﻄﺮﺓ ..ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻮﻳﺔ) :ﻓﹶﺄﹶﻗﻢ ﻭﺟﻬﻚ ﻟﻠﺪﻳﻦﹺ ﺣﻨﹺﻴﻔﺎﹰ ﻓﻄﹾﺮﺕ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺘﻲ ﻓﹶﻄﹶﺮ
ﺍﻟﻨﺎﺱ ﻋﻠﹶﻴﻬﺎ ﻻ ﺗﺒﺪﻳﻞﹶ ﻟﺨﻠﹾﻖﹺ ﺍﻟﻠﱠﻪ ﺫﹶﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻟﹾﻘﹶﻴﻢ ﻭﻟﹶﻜﻦ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺎﺱﹺ ﻻ ﻳﻌﻠﹶﻤﻮﻥﹶ( ).(٤١٣
ﻭﻟﻜﻦ ﻗﻮﻣﺎ ﻣﻦ ﺍﻟﺒﺸﺮ ﺗﻔﺴﺪ ﻓﻄﺮﻢ ،ﻓﻴﻨﻄﻔﺊ ﰲ ﺃﺭﻭﺍﺣﻬﻢ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺗﺒﻌﺜﻪ
ﺍﻟﻨﻔﺨﺔ ﺍﻟﻌﻠﻮﻳﺔ ﰲ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ،ﻓﻴﻔﻘﺪﻭﻥ ﺇﻧﺴﺎﻧﻴﺘﻬﻢ ،ﻭﻳﺼﺒﺤﻮﻥ ﻛﺎﻷﻧﻌﺎﻡ ،ﺑﻞ ﻫﻢ ﺃﺿﻞ:
)ﻭﻟﹶﻘﹶﺪ ﺫﹶﺭﺃﹾﻧﺎ ﻟﺠﻬﻨﻢ ﻛﹶﺜﲑﺍﹰ ﻣﻦ ﺍﻟﹾﺠﹺﻦ ﻭﺍﻟﹾﺄﻧﺲﹺ ﻟﹶﻬﻢ ﻗﹸﻠﹸﻮﺏ ﻻ ﻳﻔﹾﻘﹶﻬﻮﻥﹶ ﺑﹺﻬﺎ ﻭﻟﹶﻬﻢ ﺃﹶﻋﻴﻦ ﻻ
ﻳﺒﺼﺮﻭﻥﹶ ﺑﹺﻬﺎ ﻭﻟﹶﻬﻢ ﺁﺫﹶﺍﻥﹲ ﻻ ﻳﺴﻤﻌﻮﻥﹶ ﺑﹺﻬﺎ ﺃﹸﻭﻟﹶﺌﻚ ﻛﹶﺎﻟﹾﺄﹶﻧﻌﺎﻡﹺ ﺑﻞﹾ ﻫﻢ ﺃﹶﺿﻞﱡ ﺃﹸﻭﻟﹶﺌﻚ ﻫﻢ
ﺍﻟﹾﻐﺎﻓﻠﹸﻮﻥﹶ( ).(٤١٤
ﻭﻣﻦ ﰒ ﻳﻨﻘﺴﻢ ﺍﻟﻨﺎﺱ ﲡﺎﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ،ﺣﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ،ﺇﱃ ﻗﺴﻤﲔ ﺍﺛﻨﲔ) :ﻫﻮ
ﺍﻟﱠﺬﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻓﹶﻤﻨﻜﹸﻢ ﻛﹶﺎﻓﺮ ﻭﻣﻨﻜﹸﻢ ﻣﺆﻣﻦ.(٤١٥) (...
ﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺒﺪ ﺍﷲ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺒﺪ ﺍﻟﺸﻴﻄﺎﻥ ..ﻭﻛﻞ ﻋﺒﺎﺩﺓ ﻟﻐﲑ ﺍﷲ ﻫﻲ ﻣﻦ ﻋﺒﺎﺩﺓ
ﺍﻟﺸﻴﻄﺎﻥ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮﺣﻲ ﺎ ﻟﻠﻨﺎﺱ) :ﺃﹶﻟﹶﻢ ﺃﹶﻋﻬﺪ ﺇﹺﻟﹶﻴﻜﹸﻢ ﻳﺎ ﺑﻨﹺﻲ ﺁﺩﻡ ﺃﹶﻥﹾ ﻻ ﺗﻌﺒﺪﻭﺍ
ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﺇﹺﻧﻪ ﻟﹶﻜﹸﻢ ﻋﺪﻭ ﻣﺒﹺﲔ ،ﻭﺃﹶﻥ ﺍﻋﺒﺪﻭﻧﹺﻲ ﻫﺬﹶﺍ ﺻﺮﺍﻁﹲ ﻣﺴﺘﻘﻴﻢ.(٤١٦) (
ﻭﺍﻟﺪﺭﺱ ﺍﻟﺜﺎﱐ ﺃﻥ ﺃﻭﻝ ﻣﻦ ﻳﺘﺼﺪﻯ ﻟﺪﻋﻮﺓ ﺍﻟﺮﺳﻞ ﻫﻢ " ﺍﳌﻸ " ..ﰒ ﺗﺘﺒﻌﻬﻢ "
ﺍﳉﻤﺎﻫﲑ " ﺍﻟﻀﺎﻟﺔ ﺍﳌﻀﻠﹼﻠﺔ!
)ﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻧﻮﺣﺎﹰ ﺇﹺﻟﹶﻰ ﻗﹶﻮﻣﻪ ﻓﹶﻘﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﺇﹺﻧﻲ
ﺃﹶﺧﺎﻑ ﻋﻠﹶﻴﻜﹸﻢ ﻋﺬﹶﺍﺏ ﻳﻮﻡﹴ ﻋﻈﻴﻢﹴ ،ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻠﹶﺄﹸ ﻣﻦ ﻗﹶﻮﻣﻪ ﺇﹺﻧﺎ ﻟﹶﻨﺮﺍﻙ ﻓﻲ ﺿﻼﻝﹴ ﻣﺒﹺﲔﹴ( ).(٤١٧
)ﻭﺇﹺﻟﹶﻰ ﻋﺎﺩ ﺃﹶﺧﺎﻫﻢ ﻫﻮﺩﺍﹰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﺃﹶﻓﹶﻼ ﺗﺘﻘﹸﻮﻥﹶ ،ﻗﹶﺎﻝﹶ
ﺍﻟﹾﻤﻠﹶﺄﹸ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻣﻦ ﻗﹶﻮﻣﻪ ﺇﹺﻧﺎ ﻟﹶﻨﺮﺍﻙ ﻓﻲ ﺳﻔﹶﺎﻫﺔ ﻭﺇﹺﻧﺎ ﻟﹶﻨﻈﹸﻨﻚ ﻣﻦ ﺍﻟﹾﻜﹶﺎﺫﺑﹺﲔ) .(٤١٨) (ﻭﺇﹺﻟﹶﻰ
ﺛﹶﻤﻮﺩ ﺃﹶﺧﺎﻫﻢ ﺻﺎﻟﺤﺎﹰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻣﺎ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﻗﹶﺪ ﺟﺎﺀَﺗﻜﹸﻢ ﺑﻴﻨﺔﹲ ﻣﻦ
ﺭﺑﻜﹸﻢ) .(٤١٩) (..ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻠﹶﺄﹸ ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍ ﻣﻦ ﻗﹶﻮﻣﻪ ﻟﻠﱠﺬﻳﻦ ﺍﺳﺘﻀﻌﻔﹸﻮﺍ ﻟﻤﻦ ﺁﻣﻦ ﻣﻨﻬﻢ
ﺃﹶﺗﻌﻠﹶﻤﻮﻥﹶ ﺃﹶﻥﱠ ﺻﺎﻟﺤﺎﹰ ﻣﺮﺳﻞﹲ ﻣﻦ ﺭﺑﻪ ﻗﹶﺎﻟﹸﻮﺍ ﺇﹺﻧﺎ ﺑﹺﻤﺎ ﺃﹸﺭﺳﻞﹶ ﺑﹺﻪ ﻣﺆﻣﻨﻮﻥﹶ ،ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍ
ﺇﹺﻧﺎ ﺑﹺﺎﻟﱠﺬﻱ ﺁﻣﻨﺘﻢ ﺑﹺﻪ ﻛﹶﺎﻓﺮﻭﻥﹶ( )) .(٤٢٠ﻭﺇﹺﻟﹶﻰ ﻣﺪﻳﻦ ﺃﹶﺧﺎﻫﻢ ﺷﻌﻴﺒﺎﹰ ﻗﹶﺎﻝﹶ ﻳﺎ ﻗﹶﻮﻡﹺ ﺍﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻣﺎ
ﻟﹶﻜﹸﻢ ﻣﻦ ﺇﹺﻟﹶﻪ ﻏﹶﻴﺮﻩ ﻗﹶﺪ ﺟﺎﺀَﺗﻜﹸﻢ ﺑﻴﻨﺔﹲ ﻣﻦ ﺭﺑﻜﹸﻢ) .(٤٢١) (..ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﻠﹶﺄﹸ ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍ ﻣﻦ
ﻗﹶﻮﻣﻪ ﻟﹶﻨﺨﺮﹺﺟﻨﻚ ﻳﺎ ﺷﻌﻴﺐ ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻚ ﻣﻦ ﻗﹶﺮﻳﺘﻨﺎ ﺃﹶﻭ ﻟﹶﺘﻌﻮﺩﻥﱠ ﻓﻲ ﻣﻠﱠﺘﻨﺎ( ).(٤٢٢
ﺇﻥ ﺍﳌﻸ ﻻ ﻳﺼﺪﻫﻢ ﻋﻦ ﺍﳍﺪﻯ ﳎﺮﺩ ﺍﻧﻄﻤﺎﺱ ﺍﻟﺒﺼﲑﺓ ،ﻭﻻ ﳎﺮﺩ ﺍﺗﺒﺎﻉ ﻋﺮﻑ ﺍﻵﺑﺎﺀ
ﻭﺍﻷﺟﺪﺍﺩ ،ﻭﻻ ﳎﺮﺩ ﺍﻟﻨﻔﻮﺭ ﻣﻦ ﺷﻲﺀ ﱂ ﻳﺄﻟﻔﻮﻩ ..ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﻗﺪ ﺗﻔﻌﻞ ﻓﻌﻠﻬﺎ ﻣﻊ " ﺍﳉﻤﺎﻫﲑ
" ﻓﺘﺼﺪﻫﺎ ﻋﻦ ﺍﳍﺪﻯ ﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ ﺇﻻ ﻣﻦ ﻓﺘﺢ ﺍﷲ ﺑﺼﲑﺗﻪ .ﺃﻣﺎ ﺍﳌﻸ ﻓﻘﺪ ﻳﺸﺎﺭﻛﻮﻥ ﺍﺎﻫﲑ
ﰲ ﺿﻼﻻﻢ ،ﻭﻟﻜﻦ ﳍﻢ ﺳﺒﺒﺎ ﺧﺎﺻﺎ ﻢ ،ﳚﻌﻠﻬﻢ ﻳﻘﻔﻮﻥ ﺿﺪ ﺩﻋﻮﺓ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ،
ﻭﻳﺘﺼﺪﻭﻥ ﳍﺎ ﺃﻭﻝ ﺍﳌﺘﺼﺪﻳﻦ ..ﺇﺎ ﻗﻀﻴﺔ ﺍﻟﻮﻻﺀ ..ﻗﻀﻴﺔ ﺍﻟﺴﻠﻄﺎﻥ! ﻓﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻮﻻﺀ
ﻭﺍﻟﺴﻠﻄﺔ ﳍﻢ ،ﺑﻴﻨﻤﺎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﲡﻌﻞ ﺍﻟﻮﻻﺀ ﻭﺍﻟﺴﻠﻄﺎﻥ ﷲ ..ﻭﺩﻭﻥ ﺫﻟﻚ ﻭﺗﻨﺪﻕ ﺍﻷﻋﻨﺎﻕ!
ﺇﻥ ﳍﻢ ﺳﻠﻄﺔ ﻋﻠﻰ " ﺍﳉﻤﺎﻫﲑ " -ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻀﻌﻔﻮﺍ -ﻳﻮﺟﻬﻮﻢ ﻛﻤﺎ ﺷﺎﺀﻭﺍ،
ﻭﻳﺸﺮﻋﻮﻥ ﳍﻢ ﻣﺎ ﺷﺎﺀﻭﺍ ،ﻭﺗﻄﻴﻌﻬﻢ ﻫﺬﻩ ﺍﳉﻤﺎﻫﲑ ﺍﳌﺴﺘﻀﻌﻔﺔ ﻓﻴﺘﺄﳍﻮﻥ ﻋﻠﻴﻬﺎ ،ﻭﻳﺸﻌﺮﻭﻥ
ﺑﻨﺸﻮﺓ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻘﺎﻫﺮ ﻋﻠﻴﻬﺎ ،ﻓﺘﺠﻲﺀ ﺩﻋﻮﺓ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﺘﺮﺩ ﺍﻷﻟﻮﻫﻴﺔ ﷲ ﻭﺣﺪﻩ،
ﻭﺍﻟﺴﻠﻄﺎﻥ ﻟﻪ ﻭﺣﺪﻩ ،ﻭﺍﻟﻄﺎﻋﺔ ﺍﳌﻄﻠﻘﺔ ﻟﻪ ﻭﺣﺪﻩ ،ﻭﻫﻢ ﻻ ﻃﺎﻋﺔ ﳍﻢ ﺇﻻ ﻓﻴﻤﺎ ﻳﻄﻴﻌﻮﻥ ﻫﻢ
ﺭﻢ ﻓﻴﻪ) :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﹶﻃﻴﻌﻮﺍ ﺍﻟﻠﱠﻪ ﻭﺃﹶﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝﹶ ﻭﺃﹸﻭﻟﻲ ﺍﻟﹾﺄﹶﻣﺮﹺ ﻣﻨﻜﹸﻢ ﻓﹶﺈﹺﻥﹾ
ﺗﻨﺎﺯﻋﺘﻢ ﻓﻲ ﺷﻲﺀٍ ﻓﹶﺮﺩﻭﻩ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻭﺍﻟﺮﺳﻮﻝﹺ ﺇﹺﻥﹾ ﻛﹸﻨﺘﻢ ﺗﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﱠﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺍﻟﹾﺂﺧﺮﹺ ﺫﹶﻟﻚ
ﺧﻴﺮ ﻭﺃﹶﺣﺴﻦ ﺗﺄﹾﻭﹺﻳﻼﹰ( ).(٤٢٣
ﻭﻣﻌﲎ ﺫﻟﻚ ﺳﻠﺒﻬﻢ ﺃﻋﺰ ﻣﺎ ﻳﻌﺘﺰﻭﻥ ﺑﻪ ،ﻭﺃﺷﺪ ﻣﺎ ﻳﺒﻌﺚ ﺍﻟﻜﱪﻳﺎﺀ ﰲ ﻧﻔﻮﺳﻬﻢ،
ﻭﺗﻨﺘﺸﻰ ﻟﻪ ﺃﺣﺎﺳﻴﺴﻬﻢ ..ﻓﻴﻘﻔﻮﻥ ﻟﻠﺪﻋﻮﺓ ﺃﻭﻝ ﺍﻟﻮﺍﻗﻔﲔ ،ﻭﻳﺼﺮﻭﻥ ﻭﻳﻌﺎﻧﺪﻭﻥ..
ﻭﺍﻟﺪﺭﺱ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﻃﻠﺒﻬﻢ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ﺻﺪﻕ ﻣﺎ ﻳﺪﻋﻴﻪ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﻛﻮﻧﻪ
ﻣﺮﺳﻼﹰ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻻ ﻳﻨﺒﻊ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻻﺳﺘﻴﺜﺎﻕ ﻗﺒﻞ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ..
ﻓﻠﻮ ﺃﻧﻪ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺍﳌﺴﻠﻚ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﻟﺴﻮﻱ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﺣﲔ ﲡﻴﺌﻬﻢ ﺍﻵﻳﺔ ..ﺇﳕﺎ ﻫﻮ
ﳎﺮﺩ ﺗﻜﺄﺓ ﻟﻠﺼﺪ ﻭﻋﺪﻡ ﺍﻻﻧﻘﻴﺎﺩ ..ﻓﺈﺫﺍ ﺟﺎﺀﺕ ﺍﻵﻳﺔ ﺍﻟﱵ ﻋﻠﻘﻮﺍ ﺇﳝﺎﻢ ﻋﻠﻴﻬﺎ ﺯﺍﺩﻭﺍ ﻋﻨﺎﺩﺍ
ﻭﺇﺻﺮﺍﺭﺍﹰ ﻭﺻﺪﺍ ﻭﺍﺳﺘﻜﺒﺎﺭﺍﹰ ﻟﻴﻐﻄﻮﺍ ﻋﻠﻰ ﺍﳊﺮﺝ ﺍﻟﺬﻱ ﳛﺴﻮﻧﻪ ﰲ ﺩﺧﻴﻠﺔ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻭﺿﻮﺡ
ﺍﳊﻖ ﻭﺍﻧﻜﺸﺎﻑ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﻨﺪ ﻋﻠﻰ ﺷﻲﺀ ﺣﻘﻴﻘﻲ..
ﻭﺍﻟﺪﺭﺱ ﺍﳋﺎﻣﺲ ﺃﻥ ﺍﻟﺮﺳﻞ ﻭﺃﺗﺒﺎﻋﻬﻢ ﺍﻟﺬﻱ ﺁﻣﻨﻮﺍ ﻻ ﻳﺘﺨﻠﻮﻥ ﻋﻦ ﺍﳊﻖ ﺑﺴﺒﺐ ﻣﺎ
ﻳﺘﻌﺮﺿﻮﻥ ﻟﻪ ﻣﻦ ﺍﻹﻳﺬﺍﺀ ،ﻷﻥ ﺍﳊﻖ ﺃﻏﻠﻰ ﻋﻠﻴﻬﻢ ﺣﱴ ﻣﻦ ﺃﻧﻔﺴﻬﻢ؛ ﻭﺗﻌﻠﻘﻬﻢ ﺑﺮﻢ ،ﺣﺒﺎ
ﻭﺧﺸﻴﺔ ،ﺃﻗﻮﻯ ﻣﻦ ﻛﻞ ﻋﻮﺍﻣﻞ ﺍﻟﻀﻐﻂ ﻭﺍﻹﺭﻫﺎﺏ ﺍﻟﺬﻱ ﻳﻮﺍﺟﻬﻬﻢ ،ﻭﻷﻢ -ﺑﻌﻤﻖ ﺇﳝﺎﻢ
-ﻳﺪﺭﻛﻮﻥ ﺍﻥ ﺍﻷﻣﺮ ﺑﻴﺪ ﺍﷲ ﻭﻟﻴﺲ ﺑﻴﺪ ﺍﻟﺒﺸﺮ ،ﻣﻬﻤﺎ ﺑﺪﺍ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ﻣﻦ ﺟﱪﻭﻢ،
ﻓﻴﺘﻮﻛﻠﻮﻥ ﻋﻠﻴﻪ ﻭﺣﺪﻩ ،ﻭﻳﺘﻮﺟﻬﻮﻥ ﺇﻟﻴﻪ ﻭﺣﺪﻩ ﺑﻄﻠﺐ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻗﺒﻀﺔ ﺍﻷﻋﺪﺍﺀ) :ﻭﻣﺎ ﻟﹶﻨﺎ ﺃﹶﻟﱠﺎ
ﻧﺘﻮﻛﱠﻞﹶ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻭﻗﹶﺪ ﻫﺪﺍﻧﺎ ﺳﺒﻠﹶﻨﺎ ﻭﻟﹶﻨﺼﺒﹺﺮﻥﱠ ﻋﻠﹶﻰ ﻣﺎ ﺁﺫﹶﻳﺘﻤﻮﻧﺎ ﻭﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻓﹶﻠﹾﻴﺘﻮﻛﱠﻞﹺ
ﺼﺒﺮﻭﺍ ﻋﻠﹶﻰ ﻣﺎ ﻛﹸﺬﱢﺑﻮﺍ ﻭﺃﹸﻭﺫﹸﻭﺍ ﺣﺘﻰ ﺍﻟﹾﻤﺘﻮﻛﱢﻠﹸﻮﻥﹶ( )) .(٤٢٥ﻭﻟﹶﻘﹶﺪ ﻛﹸﺬﱢﺑﺖ ﺭﺳﻞﹲ ﻣﻦ ﻗﹶﺒﻠﻚ ﻓﹶ
ﺃﹶﺗﺎﻫﻢ ﻧﺼﺮﻧﺎ ﻭﻻ ﻣﺒﺪﻝﹶ ﻟﻜﹶﻠﻤﺎﺕ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻘﹶﺪ ﺟﺎﺀَﻙ ﻣﻦ ﻧﺒﺄ ﺍﻟﹾﻤﺮﺳﻠﲔ.(٤٢٦) (
ﻭﺍﻟﺪﺭﺱ ﺍﻟﺴﺎﺩﺱ ﺃﻥ ﺍﻟﺒﺎﻃﻞ ﻳﻨﺘﻔﺶ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﻮﻗﺖ -ﺑﻘﺪﺭ ﻣﻦ ﺍﷲ -ﰒ ﻳﺄﰐ ﻧﺼﺮ
ﺍﷲ ،ﻓﻴﺰﻫﻖ ﺍﻟﺒﺎﻃﻞ ،ﻭﻳﻨﺘﺼﺮ ﺍﳊﻖ ﻭﻳﺜﺒﺖ ﻭﻳﺘﻤﻜﻦ) :ﻓﹶﺄﹶﻣﺎ ﺍﻟﺰﺑﺪ ﻓﹶﻴﺬﹾﻫﺐ ﺟﻔﹶﺎﺀً ﻭﺃﹶﻣﺎ ﻣﺎ ﻳﻨﻔﹶﻊ
ﺍﻟﻨﺎﺱ ﻓﹶﻴﻤﻜﹸﺚﹸ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ( ).(٤٢٧
ﻭﺍﻟﺪﺭﺱ ﺍﻟﺴﺎﺑﻊ ﺃﻥ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻳﻨﺘﻔﺶ ﻓﻴﻬﺎ ﺍﻟﺒﺎﻃﻞ -ﺑﻘﺪﺭ ﻣﻦ ﺍﷲ -ﻫﻲ ﻓﺘﺮﺓ
ﺍﻟﺘﻤﺤﻴﺺ ﻟﻠﻤﺆﻣﻨﲔ ،ﺍﻟﱵ ﺗﺴﺒﻖ ﳏﻖ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﳍﺎ ﺣﻜﻤﺘﻬﺎ ﻋﻨﺪ ﺍﷲ) :ﻭﻟﻴﻤﺤﺺ ﺍﻟﻠﱠﻪ
ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻳﻤﺤﻖ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ) .(٤٢٨) (ﺃﹶﺣﺴِﺐ ﺍﻟﻨﺎﺱ ﺃﹶﻥﹾ ﻳﺘﺮﻛﹸﻮﺍ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ
ﻭﻟﻴﺲ ﻋﻦ ﻗﻠﻰ ﻣﻦ ﺍﷲ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ ﻳﺘﺮﻛﻬﻢ ﻳﺒﺘﻠﻮﻥ ﻭﻳﻌﺬﺑﻮﻥ ﻭﻳﻀﻄﻬﺪﻭﻥ ﻋﻠﻰ
ﻳﺪ ﺍﻟﻜﻔﺎﺭ ..ﻭﻟﻜﻦ ﺣﱴ ﺗﺼﻔﻮ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﻛﺪﺭﻫﺎ ،ﻭﺗﺘﻌﻠﻖ ﺑﺎﷲ ﻭﺣﺪﻩ ،ﻭﺗﺘﻮﻛﻞ ﻋﻠﻴﻪ
ﻭﺣﺪﻩ ،ﻭﺗﺘﺠﺮﺩ ﻟﻪ .ﻓﺈﺫﺍ ﻋﻠﻢ ﺍﷲ ﻣﻦ ﻧﻔﻮﺳﻬﻢ ﺃﺎ ﺧﻠﺼﺖ ﻟﻪ ،ﻭﱂ ﻳﻌﺪ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻳﺸﻐﻠﻬﻢ
ﻋﻦ ﺭﻢ ﻭﻋﺒﺎﺩﻢ ﻭﺁﺧﺮﻢ ،ﻣﻜﹼﻦ ﳍﻢ ﻭﻫﻢ ﻣﻬﻴﺌﻮﻥ ﻧﻔﺴﻴﺎ ﻟﻠﺘﻤﻜﲔ ،ﲟﻌﲎ ﺃﻥ ﺍﻟﺘﻤﻜﲔ ﻻ
ﻳﻄﻐﻴﻬﻢ ﰲ ﺍﻷﺭﺽ ﻷﻢ ﺑﺎﻋﻮﺍ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻻ ﻳﻔﺴﺪ ﻣﺸﺎﻋﺮﻫﻢ ﻷﻢ ﲡﺮﺩﻭﺍ ﷲ ،ﻭﺗﻌﻠﻘﻮﺍ
ﺑﻪ ﺣﺒﺎ ﻭﺭﻫﺒﺔ) :ﻭﻳﺮﺟﻮﻥﹶ ﺭﺣﻤﺘﻪ ﻭﻳﺨﺎﻓﹸﻮﻥﹶ ﻋﺬﹶﺍﺑﻪ .(٤٣٠) (ﻓﻴﻨﺸﺮﻭﻥ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺴﻼﻡ ﰲ
ﺍﻷﺭﺽ ،ﻭﻳﻘﻮﻣﻮﻥ ﲝﺮﺍﺳﺔ ﺍﳊﻖ) :ﺍﻟﱠﺬﻳﻦ ﺇﹺﻥﹾ ﻣﻜﱠﻨﺎﻫﻢ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺃﹶﻗﹶﺎﻣﻮﺍ ﺍﻟﺼﻼﺓﹶ ﻭﺁﺗﻮﺍ
ﺍﻟﺰﻛﹶﺎﺓﹶ ﻭﺃﹶﻣﺮﻭﺍ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﻧﻬﻮﺍ ﻋﻦﹺ ﺍﻟﹾﻤﻨﻜﹶﺮﹺ ﻭﻟﻠﱠﻪ ﻋﺎﻗﺒﺔﹸ ﺍﻟﹾﺄﹸﻣﻮﺭﹺ( ).(٤٣١
ﻭﺍﻟﺪﺭﻭﺱ ﻻ ﲢﺼﻰ..
ﻭﺭﲟﺎ ﻛﺎﻧﺖ ﻗﺼﺔ ﻓﺮﻋﻮﻥ ﺃﻛﺜﺮ ﺍﻟﻘﺼﺺ ﻭﺭﻭﺩﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﻘﺪ ﺫﻛﺮ ﰲ
ﺍﻟﻘﺮﺁﻥ ﺃﺭﺑﻌﺎ ﻭﺳﺒﻌﲔ ﻣﺮﺓ ) .(٤٣٢ﻭﻓﺮﻋﻮﻥ ﻣﻦ ﺃﺷﺪ ﺍﻟﻄﻐﺎﺓ ﻃﻐﻴﺎﻧﺎ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ..ﻭﻳﻜﻔﻲ ﺃﻥ
ﻧﻌﺮﻑ ﻣﻦ ﺟﱪﻭﺗﻪ ﺃﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﲔ ﺃﻣﺮﻩ ﺭﺑﻪ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﻓﺮﻋﻮﻥ ﻟﻴﻄﻠﺐ ﻣﻨﻪ
ﺇﻃﻼﻕ ﺳﺮﺍﺡ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﺃﺩﺭﻛﻪ ﺍﳋﻮﻑ ،ﻭﻃﻠﺐ ﻣﻦ ﺭﺑﻪ ﺃﻥ ﻳﻌﻴﻨﻪ ﺑﺄﺧﻴﻪ ﻫﺎﺭﻭﻥ ،ﻓﺂﺗﺎﻩ
ﺍﷲ ﻣﺎ ﺳﺄﻝ ،ﻭﺃﺭﺳﻞ ﻣﻌﻪ ﺃﺧﺎﻩ ﻫﺎﺭﻭﻥ ،ﻭﺃﻣﺮﳘﺎ ﺃﻥ ﻳﺬﻫﺒﺎ ﺇﱃ ﻓﺮﻋﻮﻥ ،ﻓﺄﻋﻠﻨﺎ -ﻣﻌﺎﹰ -
ﺧﻮﻓﻬﻤﺎ ﻣﻦ ﺍﳌﻮﺍﺟﻬﺔ!
)ﺍﺫﹾﻫﺐ ﺇﹺﻟﹶﻰ ﻓﺮﻋﻮﻥﹶ ﺇﹺﻧﻪ ﻃﹶﻐﻰ ،ﻗﹶﺎﻝﹶ ﺭﺏ ﺍﺷﺮﺡ ﻟﻲ ﺻﺪﺭﹺﻱ ،ﻭﻳﺴﺮ ﻟﻲ ﺃﹶﻣﺮﹺﻱ،
ﻭﺍﺣﻠﹸﻞﹾ ﻋﻘﹾﺪﺓﹰ ﻣﻦ ﻟﱢﺴﺎﻧﹺﻲ ،ﻳﻔﹾﻘﹶﻬﻮﺍ ﻗﹶﻮﻟﻲ ،ﻭﺍﺟﻌﻞ ﻟﱢﻲ ﻭﺯﹺﻳﺮﺍ ﻣﻦ ﺃﹶﻫﻠﻲ ،ﻫﺎﺭﻭﻥﹶ ﺃﹶﺧﻲ ،ﺍ ﺷﺪﺩ
ﺑﹺﻪ ﺃﹶﺯﺭﹺﻱ ،ﻭﺃﹶﺷﺮﹺﻛﹾﻪ ﻓﻲ ﺃﹶﻣﺮﹺﻱ ،ﻛﹶﻲ ﻧﺴﺒﺤﻚ ﻛﹶﺜﲑﺍ ،ﻭﻧﺬﹾﻛﹸﺮﻙ ﻛﹶﺜﲑﺍ ،ﺇﹺﻧﻚ ﻛﹸﻨﺖ ﺑﹺﻨﺎ
ﺑﺼﲑﺍ ،ﻗﹶﺎﻝﹶ ﻗﹶﺪ ﺃﹸﻭﺗﻴﺖ ﺳﺆﻟﹶﻚ ﻳﺎ ﻣﻮﺳﻰ( )) ...(٤٣٣ﺍﺫﹾﻫﺐ ﺃﹶﻧﺖ ﻭﺃﹶﺧﻮﻙ ﺑﹺﺂﻳﺎﺗﻲ ﻭﻟﹶﺎ ﺗﻨﹺﻴﺎ
ﻓﻲ ﺫﻛﹾﺮﹺﻱ ،ﺍﺫﹾﻫﺒﺎ ﺇﹺﻟﹶﻰ ﻓﺮﻋﻮﻥﹶ ﺇﹺﻧﻪ ﻃﹶﻐﻰ ،ﻓﹶﻘﹸﻮﻟﹶﺎ ﻟﹶﻪ ﻗﹶﻮﻟﹰﺎ ﻟﱠﻴﻨﺎ ﻟﱠﻌﻠﱠﻪ ﻳﺘﺬﹶﻛﱠﺮ ﺃﹶﻭ ﻳﺨﺸﻰ ،ﻗﹶﺎﻟﹶﺎ
ﺭﺑﻨﺎ ﺇﹺﻧﻨﺎ ﻧﺨﺎﻑ ﺃﹶﻥ ﻳﻔﹾﺮﻁﹶ ﻋﻠﹶﻴﻨﺎ ﺃﹶﻭ ﺃﹶﻥ ﻳﻄﹾﻐﻰ ،ﻗﹶﺎﻝﹶ ﻟﹶﺎ ﺗﺨﺎﻓﹶﺎ ﺇﹺﻧﻨﹺﻲ ﻣﻌﻜﹸﻤﺎ ﺃﹶﺳﻤﻊ
ﻭﺃﹶﺭﻯ().(٤٣٤
ﻓﻤﺎﺫﺍ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺍﻟﺴﺤﺮﺓ ﺣﲔ ﺁﻣﻨﻮﺍ ،ﻓﻬﺪﺩﻫﻢ ﻓﺮﻋﻮﻥ ﺑﺄﻧﻪ ﺳﻴﻘﺘﻠﻬﻢ ﻭﻳﺼﻠﺒﻬﻢ
ﺻﻠﱢﺒﻨﻜﹸﻢ ﻓﻲ ﺟﺬﹸﻭﻉﹺ
ﰲ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ ..) :ﻓﹶﻠﹶﺄﹸﻗﹶﻄﱢﻌﻦ ﺃﹶﻳﺪﻳﻜﹸﻢ ﻭﺃﹶﺭﺟﻠﹶﻜﹸﻢ ﻣﻦ ﺧﻠﹶﺎﻑ ﻭﻟﹶﺄﹸ
ﺍﻟﻨﺨﻞﹺ ﻭﻟﹶﺘﻌﻠﹶﻤﻦ ﺃﹶﻳﻨﺎ ﺃﹶﺷﺪ ﻋﺬﹶﺍﺑﺎ ﻭﺃﹶﺑﻘﹶﻰ( ).(٤٣٥
ﻛﻴﻒ ﺍﺳﺘﻌﻠﻰ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮﻢ ﻋﻠﻰ ﻛﻞ ﻣﺘﺎﻉ ﺍﻷﺭﺽ ،ﻭﻛﻞ ﳐﺎﻭﻑ ﺍﻷﺭﺽ؟!
)ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ ﻧﺆﺛﺮﻙ ﻋﻠﹶﻰ ﻣﺎ ﺟﺎﺀﻧﺎ ﻣﻦ ﺍﻟﹾﺒﻴﻨﺎﺕ ﻭﺍﻟﱠﺬﻱ ﻓﹶﻄﹶﺮﻧﺎ ﻓﹶﺎﻗﹾﺾﹺ ﻣﺎ ﺃﹶﻧﺖ ﻗﹶﺎﺽﹴ ﺇﹺﻧﻤﺎ
ﺗﻘﹾﻀﻲ ﻫﺬﻩ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ،ﺇﹺﻧﺎ ﺁﻣﻨﺎ ﺑﹺﺮﺑﻨﺎ ﻟﻴﻐﻔﺮ ﻟﹶﻨﺎ ﺧﻄﹶﺎﻳﺎﻧﺎ ﻭﻣﺎ ﺃﹶﻛﹾﺮﻫﺘﻨﺎ ﻋﻠﹶﻴﻪ ﻣﻦ ﺍﻟﺴﺤﺮﹺ
ﻭﺍﻟﻠﱠﻪ ﺧﻴﺮ ﻭﺃﹶﺑﻘﹶﻰ( ).(٤٣٦
ﻭﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ،ﻧﻘﻮﻝ ﺇﻥ ﻫﻨﺎﻙ ﺩﺭﺳﺎ ﻟﻠﺪﻋﺎﺓ ﺧﺎﺻﺔ ﰲ ﻗﺼﺔ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ،
ﻭﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ،ﻭﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ..ﻓﻬﺆﻻﺀ ﺁﻣﻨﻮﺍ ،ﰒ ﺫﻫﺒﻮﺍ ﺿﺤﺎﻳﺎ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻄﻐﻴﺎﻥ،
ﻭﱂ ﳝﻜﻨﻮﺍ ﰲ ﺍﻷﺭﺽ..
ﻓﻤﺎ ﺍﻟﻌﱪﺓ ﻣﻦ ﺇﻳﺮﺍﺩ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﺍﻟﺜﻼﺙ ﰲ ﻭﺳﻂ ﺍﳊﺸﺪ ﺍﻟﻀﺨﻢ ﻣﻦ ﻗﺼﺺ
ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻣﻜﻦ ﺍﷲ ﳍﻢ ،ﻭﺃﳒﺎﻫﻢ ﻣﻦ ﺃﻋﺪﺍﺋﻬﻢ ،ﻭﺩﻣﺮ ﻋﻠﻰ ﺍﻟﻄﻐﺎﺓ ﺑﺸﱴ ﺍﻟﻮﺳﺎﺋﻞ) :ﻓﹶﻜﹸﻠﹼﺎﹰ
ﺃﹶﺧﺬﹾﻧﺎ ﺑﹺﺬﹶﻧﺒﹺﻪ ﻓﹶﻤﻨﻬﻢ ﻣﻦ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻋﻠﹶﻴﻪ ﺣﺎﺻﺒﺎﹰ ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﹶﺧﺬﹶﺗﻪ ﺍﻟﺼﻴﺤﺔﹸ ﻭﻣﻨﻬﻢ ﻣﻦ ﺧﺴﻔﹾﻨﺎ
ﺑﹺﻪ ﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﹶ ﹾﻏﺮﻗﹾﻨﺎ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻟﻴﻈﹾﻠﻤﻬﻢ ﻭﻟﹶﻜﻦ ﻛﹶﺎﻧﻮﺍ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻳﻈﹾﻠﻤﻮﻥﹶ().(٤٣٧
ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﻀﻰ ﻋﻠﻴﻬﻢ ﺍﻟﻄﻐﻴﺎﻥ ﻓﻠﻢ ﳝﻜﹼﻨﻮﺍ ﰲ ﺍﻷﺭﺽ ،ﻭﱂ ﻳﺮﻭﺍ ﺍﻟﻨﺼﺮ
ﻣﺘﺤﻘﻘﺎ ﻷﺷﺨﺎﺻﻬﻢ ﰲ ﻋﻤﺮﻫﻢ ﺍﶈﺪﻭﺩ ..ﻫﺆﻻﺀ ﱂ ﻳﺬﻫﺒﻮﺍ ..ﺇﻢ ﺯﺍﺩ ﺿﺨﻢ ﻟﺪﻋﻮﺓ ﺍﳊﻖ..
ﺯﺍﺩ ﺑﺎﻕ ﰲ ﺍﻟﺬﻛﺮ ﺣﱴ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ ..ﺯﺍﺩ ﳝﻸ ﻗﻠﻮﺑﺎ ﻣﻦ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ
ﺟﻴﻼﹰ ﻭﺭﺍﺀ ﺟﻴﻞ ،ﻓﻴﺴﺘﺼﻐﺮﻭﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻳﺮﺗﻔﻌﻮﻥ ﺑﺈﳝﺎﻢ ﻋﻠﻰ ﻛﻞ ﻣﺘﺎﻉ ﺍﻷﺭﺽ،
ﻭﻋﻠﻰ ﻛﻞ ﳐﺎﻭﻑ ﺍﻷﺭﺽ ،ﻓﻴﻘﻔﻮﻥ ﺑﺸﺠﺎﻋﺔ ﻭﺻﱪ ﻭﺇﳝﺎﻥ ﰲ ﻭﺟﻪ ﺍﻟﺒﺎﻃﻞ ،ﻭﻳﻀﺤﻮﻥ
ﺑﺄﻧﻔﺴﻬﻢ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ..
ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﰲ ﻗﺼﺺ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﺍﳌﻄﻮﻝ ﺍﳌﻔﺼﻞ
ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ.
ﻭﰲ ﻗﺼﺼﻬﻢ ﺩﺭﻭﺱ ﻭﻋﱪ) ..ﻟﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﻓﻲ ﻗﹶﺼﺼﻬﹺﻢ ﻋﺒﺮﺓﹲ ﻟﺄﹸﻭﻟﻲ ﺍﻟﹾﺄﹶﻟﹾﺒﺎﺏﹺ ﻣﺎ ﻛﹶﺎ ﹶﻥ
ﺣﺪﻳﺜﺎﹰ ﻳﻔﹾﺘﺮﻯ ﻭﻟﹶﻜﻦ ﺗﺼﺪﻳﻖ ﺍﻟﱠﺬﻱ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﺗﻔﹾﺼﻴﻞﹶ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻭﻫﺪﻯ ﻭﺭﺣﻤﺔﹰ ﻟﻘﹶﻮﻡﹴ
ﻳﺆﻣﻨﻮﻥﹶ( ).(٤٤١
ﺇﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻣﺔ ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ،ﻭﺃﻧﺰﻝ ﺇﻟﻴﻬﺎ ﻛﺘﺎﺑﺎ ﻣﻔﺼﻼ ،ﻭﻣﻜﹼﻦ ﳍﺎ -ﺑﻜﺘﺎﺎ -
ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﰲ ﺍﻷﺭﺽ ،ﻓﻘﺎﻡ ﳍﺎ ﻣﻠﻚ ،ﻭﺍﻣﺘﺪ ﳍﺎ ﺳﻠﻄﺎﻥ ،ﻭﺃﻓﺎﺽ ﺍﷲ ﻋﻠﻴﻬﺎ ﻣﻦ ﻧﻌﻤﻪ..
ﰒ..؟
ﰒ ﻛﻔﺮﺕ ﺑﺄﻧﻌﻢ ﺍﷲ ،ﻭﻋﺘﺖ ﻋﻦ ﺃﻣﺮ ﺭﺎ ،ﻭﺃﻓﺴﺪﺕ ﰲ ﺍﻷﺭﺽ ،ﻭﺿﻠﺖ ﻭﺃﺿﻠﺖ،
ﻓﱰﻉ ﺍﷲ ﻣﻨﻬﺎ ﺍﻟﻌﻬﺪ ،ﻭﻣﻨﺤﻪ ﻷﻣﺔ ﺃﺧﺮﻯ..
ﻭﻫﺬﻩ ﺍﻷﻣﺔ -ﺃﻣﺔ ﳏﻤﺪ < -ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ،ﻭﺃﻧﺰﻝ ﺇﻟﻴﻬﺎ ﻛﺘﺎﺑﺎ ﻣﻔﺼﻼ ،ﻭﻣﻜﹼﻦ ﳍﺎ
-ﺑﻜﺘﺎﺎ -ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﰲ ﺍﻷﺭﺽ ..ﻓﻬﻲ ﺗﺤﺬﹼﺭ -ﻣﻦ ﺧﻼﻝ ﻗﺼﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ
ﺍﳌﻌﺮﻭﺿﺔ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﱰﻝ ﻋﻠﻴﻬﺎ -ﻣﻦ ﺃﻥ ﺗﻔﻌﻞ ﻣﺜﻠﻤﺎ ﻓﻌﻠﺖ ﺍﻷﻣﺔ ﺍﻷﻭﱃ ﻓﻴﱰﻉ ﻣﻨﻬﺎ
ﺍﻟﻌﻬﺪ ..ﻭﺳﻨﺔ ﺍﷲ ﻻ ﲢﺎﰊ..
ﻭﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃﻥ ﺍﻷﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳓﺮﻓﺖ -ﺭﻏﻢ ﺍﻟﺘﺤﺬﻳﺮ -ﻭﺇﻥ ﱂ ﺗﺼﻞ ﻗﻂ ﺇﱃ ﻣﺎ
ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺍﻷﻣﺔ ﺍﻷﻭﱃ ،ﻭﲢﻘﻖ ﻓﻴﻬﺎ ﻣﺎ ﺃﺧﱪ ﻋﻨﻪ ﺭﺳﻮﳍﺎ < " :ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ
ﻗﺒﻠﻜﻢ ،ﺷﱪﺍ ﺑﺸﱪ ،ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ ،ﺣﱴ ﺇﻥ ﺩﺧﻠﻮﺍ ﺟﺤﺮ ﺿﺐ ﺩﺧﻠﺘﻤﻮﻩ .ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ
ﺍﷲ ،ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ؟! ﻗﺎﻝ :ﻓﻤﻦ؟! " ).(٤٤٢
ﻭﻧﺄﺧﺬ ﺑﺎﻟﺬﺍﺕ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ ﰲ ﻓﺼﻞ "ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ":
)ﻓﹶﺨﻠﹶﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﹾﻒ ﻭﺭﹺﺛﹸﻮﺍ ﺍﻟﹾﻜﺘﺎﺏ ﻳﺄﹾﺧﺬﹸﻭﻥﹶ ﻋﺮﺽ ﻫﺬﹶﺍ ﺍﻟﹾﺄﹶﺩﻧﻰ ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺳﻴﻐﻔﹶﺮ ﻟﹶﻨﺎ
ﻭﺇﹺﻥﹾ ﻳﺄﹾﺗﻬﹺﻢ ﻋﺮﺽ ﻣﺜﹾﻠﹸﻪ ﻳﺄﹾﺧﺬﹸﻭﻩ ﺃﹶﻟﹶﻢ ﻳﺆﺧﺬﹾ ﻋﻠﹶﻴﻬﹺﻢ ﻣﻴﺜﹶﺎﻕ ﺍﻟﹾﻜﺘﺎﺏﹺ ﺃﹶﻥﹾ ﻻ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ
ﺇﹺﻟﱠﺎ ﺍﻟﹾﺤﻖ ﻭﺩﺭﺳﻮﺍ ﻣﺎ ﻓﻴﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻟﹾﺂﺧﺮﺓﹸ ﺧﻴﺮ ﻟﻠﱠﺬﻳﻦ ﻳﺘﻘﹸﻮﻥﹶ ﺃﹶﻓﹶﻼ ﺗﻌﻘﻠﹸﻮﻥﹶ( ).(٤٤٣
ﻓﻤﺎﺫﺍ ﻓﻌﻠﺖ ﺍﻷﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻜﺘﺎﺎ ﺍﻟﺬﻱ ﻣﻜﻨﻬﺎ ﺍﷲ ﺑﻪ ﻗﺮﻭﻧﺎ ﳑﺘﺪﺓ ﰲ ﺍﻟﺘﺎﺭﻳﺦ؟
ﺗﺮﺍﺙ ﻣﻦ ﻋﻬﺪ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ -ﻛﺎﻧﻮﺍ -ﻳﻄﺒﻘﻮﻧﻪ ﰲ ﻭﺍﻗﻊ ﺣﻴﺎﻢ ﻭﻳﻠﺘﺰﻣﻮﻥ ﺑﻪ،
ﻓﺨﻠﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻒ ﳛﻔﻈﻮﻧﻪ ﺗﺮﺍﺛﺎ ﻭﻟﻜﻦ ﻻ ﻳﻌﻤﻠﻮﻥ ﺑﻪ ،ﻭﻻ ﻳﻄﺒﻘﻮﻧﻪ ﰲ ﻭﺍﻗﻊ ﺣﻴﺎﻢ،
ﻭﻻ ﻳﻌﺪﻭﻧﻪ ﻣﺼﺪﺭ ﺍﻟﺘﻠﻘﻲ ﻭﻻ ﻣﻨﻬﺞ ﺍﳊﻴﺎﺓ .ﺇﳕﺎ ﻣﺼﺪﺭ ﺍﻟﺘﻠﻘﻲ ﻋﻨﺪﻫﻢ ﻫﻮ "ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ"
ﻭﻣﻨﻬﺞ ﺍﳊﻴﺎﺓ ﻫﻮ ﻣﺎ ﻳﺴﲑ ﻋﻠﻴﻪ ﺍﻟﻐﺮﺏ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﻔﻜﺮ ..ﻭﻟﻴﺘﻬﻢ
ﳚﻴﺪﻭﻥ ﺗﻘﻠﻴﺪ ﺍﻟﻐﺮﺏ ﰲ ﺇﳚﺎﺑﻴﺎﺗﻪ ..ﻟﻜﻨﻬﻢ ﻳﻘﻠﺪﻭﻧﻪ ﰲ ﺳﻠﺒﻴﺎﺗﻪ ،ﻭﻳﺪﺧﻠﻮﻥ ﻣﺜﻠﻪ ﰲ ﺟﺤﺮ
ﺍﻟﻀﺐ!
ﻭﺗﺸﻐﻠﻬﻢ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻴﺄﺧﺬﻭﻥ ﻋﺮﺽ ﻫﺬﺍ ﺍﻷﺩﱏ ،ﰒ ﻳﻘﻮﻟﻮﻥ :ﺳﻴﻐﻔﺮ ﻟﻨﺎ! " ﺃﻣﺔ
ﳏﻤﺪ ﲞﲑ "!! " ﻳﺎ ﲞﺘﻨﺎ ﺑﺎﻟﻨﱯ "!!
ﻭﻋﻠﻰ ﺃﻱ ﺃﺳﺎﺱ ﻳﺘﻮﻗﻌﻮﻥ ﺍﻟﻐﻔﺮﺍﻥ؟ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺎ ﻟﺪﻳﻬﻢ ﻣﻦ " ﺍﻟﺘﺮﺍﺙ "! ﻓﻤﻨﻬﻢ "
ﺃﻣﺔ ﺍﻟﻘﺮﺁﻥ " ،ﻭﻫﻢ " ﺣﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ " ﻭﻫﻢ ﻗﺮﺍﺅﻩ!
ﻧﻌﻢ ..ﺇﻥ ﺍﷲ ﻻ ﻳﺘﺮﻙ ﻫﺬﻩ ﺍﻷﻣﺔ ﺗﻨﻔﻠﺖ ﻣﻦ ﺩﻳﻨﻬﺎ ﻛﻤﺎ ﺗﻔﻠﺘﺖ ﺃﻣﻢ ﺳﺎﺑﻘﺔ:
" ﻳﺒﻌﺚ ﺍﷲ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻣﺎﺋﺔ ﻋﺎﻡ ﻣﻦ ﳚﺪﺩ ﳍﺬﻩ ﺍﻷﻣﺔ ﺩﻳﻨﻬﺎ " ).(٤٤٤
ﻭﻟﻨﺘﺄﻣﻞ ﺣﺪﻳﺚ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﱵ ﳚﺮﻳﻬﺎ ﺍﷲ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ،ﻭﺍﻟﱵ ﻗﺎﻝ
ﻋﻨﻬﺎ ﺳﺒﺤﺎﻧﻪ ﺇﺎ ﻻ ﺗﺘﺒﺪﻝ ﻭﻻ ﺗﺘﺤﻮﻝ ،ﻭﻻ ﲢﺎﰊ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﺒﺸﺮ ....) :ﻓﹶﻠﹶﻦ ﺗﺠﹺﺪ ﻟﺴﻨﺖ
ﺍﻟﻠﱠﻪ ﺗﺒﺪﻳﻼﹰ ﻭﻟﹶﻦ ﺗﺠﹺﺪ ﻟﺴﻨﺖ ﺍﻟﻠﱠﻪ ﺗﺤﻮﹺﻳﻼﹰ( )) .(٤٤٦ﻭﺇﹺﺫ ﺍﺑﺘﻠﹶﻰ ﺇﹺﺑﺮﺍﻫﻴﻢ ﺭﺑﻪ ﺑﹺﻜﹶﻠﻤﺎﺕ
ﻓﹶﺄﹶﺗﻤﻬﻦ ﻗﹶﺎﻝﹶ ﺇﹺﻧﻲ ﺟﺎﻋﻠﹸﻚ ﻟﻠﻨﺎﺱﹺ ﺇﹺﻣﺎﻣﺎﹰ ﻗﹶﺎﻝﹶ ﻭﻣﻦ ﺫﹸﺭﻳﺘﻲ ﻗﹶﺎﻝﹶ ﻻ ﻳﻨﺎﻝﹸ ﻋﻬﺪﻱ
ﺍﻟﻈﱠﺎﻟﻤﲔ) .(٤٤٧)(ﻟﹶﻴﺲ ﺑﹺﺄﹶﻣﺎﻧﹺﻴﻜﹸﻢ ﻭﻻ ﺃﹶﻣﺎﻧﹺﻲ ﺃﹶﻫﻞﹺ ﺍﻟﹾﻜﺘﺎﺏﹺ ﻣﻦ ﻳﻌﻤﻞﹾ ﺳﻮﺀﺍﹰ ﻳﺠﺰ ﺑﹺﻪ ﻭﻻ ﻳﺠﹺﺪ
ﻟﹶﻪ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﱠﻪ ﻭﻟﻴﺎﹰ ﻭﻻ ﻧﺼﲑﺍﹰ( )) .(٤٤٨ﻭﻗﹶﺎﻟﹶﺖ ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻧﺤﻦ ﺃﹶﺑﻨﺎﺀُ ﺍﻟﻠﱠﻪ
ﻭﺃﹶﺣﺒﺎﺅﻩ ﻗﹸﻞﹾ ﻓﹶﻠﻢ ﻳﻌﺬﱢﺑﻜﹸﻢ ﺑﹺﺬﹸﻧﻮﺑﹺﻜﹸﻢ ﺑﻞﹾ ﺃﹶﻧﺘﻢ ﺑﺸﺮ ﻣﻤﻦ ﺧﻠﹶﻖ ﻳﻐﻔﺮ ﻟﻤﻦ ﻳﺸﺎﺀُ ﻭﻳﻌﺬﱢﺏ ﻣﻦ
ﻳﺸﺎﺀُ ﻭﻟﻠﱠﻪ ﻣﻠﹾﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻭﺇﹺﻟﹶﻴﻪ ﺍﻟﹾﻤﺼﲑ.(٤٤٩) (
ﻭﻧﺴﺄﻝ ﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ :ﻣﺎ ﻋﻼﻗﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﲟﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﺮﺁﱐ،
ﻭﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﺍﻟﻘﺮﺁﻥ؟
ﺇﻥ ﺍﷲ ﻻ ﻳﻮﺭﺩ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺴﻨﻦ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﱰﻝ ﺮﺩ ﺇﺛﺒﺎﺕ ﺍﳊﻘﺎﺋﻖ ،ﻭﺇﳕﺎ
ﳍﺪﻑ ﺗﺮﺑﻮﻱ ﻭﺭﺍﺀ ﺫﻟﻚ .ﻭﻟﻘﺪ ﲢﺪﺛﻨﺎ ﻣﻦ ﻗﺒﻞ ﻋﻦ ﺇﺟﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺃﺳﺌﻠﺔ ﺍﻟﻔﻄﺮﺓ
ﺍﻟﱵ ﺗﻠﺢ ﻋﻠﻴﻬﺎ ﺑﻮﻋﻲ ﺃﻭ ﺑﻐﲑ ﻭﻋﻲ :ﻣﻦ ﺃﻳﻦ؟ ﻭﺇﱃ ﺃﻳﻦ؟ ﻭﳌﺎﺫﺍ؟ ﻭﻛﻴﻒ؟ ﺗﻠﻚ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ
ﺇﻥ ﱂ ﺗﺘﻠﻖ ﺇﺟﺎﺑﺔ ﻭﺍﺿﺤﺔ ﳏﺪﺩﺓ ﺑﻌﺜﺖ ﺍﻟﻘﻠﻖ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﳊﲑﺓ ﰲ ﺍﻟﻨﻔﻮﺱ ،ﻭﺃﺩﺕ -ﰲ
ﻛﺜﲑ ﻣﻦ ﺟﺎﻫﻠﻴﺎﺕ ﺍﻷﺭﺽ -ﺇﱃ ﺿﻼﻝ ﻛﺒﲑ ..ﺃﻭﺿﺤﻪ ﻣﺎ ﺗﻌﺎﻧﻴﻪ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻣﻦ
ﺍﻟﻘﻠﻖ ﻭﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ ﻭﺍﳉﻨﻮﻥ ﻭﺍﻻﻧﺘﺤﺎﺭ ،ﻭﺇﺩﻣﺎﻥ ﺍﳋﻤﺮ ﻭﺍﳌﺨﺪﺭﺍﺕ
ﻭﺍﳉﺮﳝﺔ..
ﻭﻫﻨﺎ ﻧﻘﻮﻝ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻜﺘﻒ ﺑﺈﻋﻄﺎﺀ " ﺭﺀﻭﺱ ﺍﳌﺴﺎﺋﻞ " ﰲ " ﺩﻟﻴﻞ ﺍﻟﺮﺣﻠﺔ "
ﺍﻟﱵ ﻳﻘﻮﻡ ﺎ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﺑﺈﻋﻄﺎﺀ ﺇﺟﺎﺑﺔ ﻭﺍﺿﺤﺔ ﻋﻦ ﺃﺳﺌﻠﺔ ﺍﻟﻔﻄﺮﺓ ،ﺑﻞ ﻣﻀﻰ ﺷﻮﻃﺎ
ﺁﺧﺮ ﰲ " ﺍﻟﺒﻴﺎﻥ " ﻓﺒﻴﻦ ﻟﻠﺒﺸﺮ ﺧﻄﻮﻃﺎ ﺃﺩﻕ ﰲ ﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ ،ﻓﺒﲔ ﳍﻢ ﺍﻟﻄﺮﻕ ﻭﺍﳌﺴﺎﻟﻚ،
ﻭﺑﲔ ﳍﻢ ﻣﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻪ ﻛﻞ ﻃﺮﻳﻖ ﻳﺴﻠﻜﻪ ﺍﻟﺴﺎﻟﻜﻮﻥ ،ﺣﱴ ﻳﻌﺮﻓﻮﺍ ﻣﻦ ﻣﺒﺪﺇ ﺍﻟﻄﺮﻳﻖ ﻣﺎ ﺍﻟﺬﻱ
ﺗﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺎﻳﺘﻪ ،ﻭﻣﺎﺫﺍ ﳚﺪﻭﻥ ﰲ ﺃﺛﻨﺎﺋﻪ ﻓﻴﺨﺘﺎﺭﻭﺍ ﻷﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻭﻻ ﻳﻜﻮﻥ ﺃﻣﺮﻫﻢ
ﻋﻠﻴﻬﻢ ﻏﻤﺔ ﻭﻫﻢ ﳜﺘﺎﺭﻭﻥ ﺍﻟﻄﺮﻳﻖ ،ﻭﻳﺘﺤﻤﻠﻮﺍ ﻣﺴﺌﻮﻟﻴﺘﻬﻢ ﻛﺎﻣﻠﺔ ﻋﻦ ﺍﺧﺘﻴﺎﺭﻩ) :ﺑﻞﹺ ﺍﻟﹾﺄﻧﺴﺎﻥﹸ
ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪ ﺑﺼﲑﺓﹲ ،ﻭﻟﹶﻮ ﺃﹶﻟﹾﻘﹶﻰ ﻣﻌﺎﺫﻳﺮﻩ) .(٤٥٠) (ﺭﺳﻼﹰ ﻣﺒﺸﺮﹺﻳﻦ ﻭﻣﻨﺬﺭﹺﻳﻦ ﻟﺌﹶﻠﱠﺎ ﻳﻜﹸﻮﻥﹶ ﻟﻠﻨﺎﺱﹺ
ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﺣﺠﺔﹲ ﺑﻌﺪ ﺍﻟﺮﺳﻞﹺ( ).(٤٥١
ﻭ " ﺍﻟﺴﻨﻦ " ﻫﻲ ﺗﻠﻚ ﺍﻟﻄﺮﻕ ..ﺍﻟﱵ ﻳﺆﺩﻱ ﻛﻞ ﻣﻨﻬﺎ ﺇﱃ ﺎﻳﺔ ﳏﺪﺩﺓ ﰲ ﺍﳊﻴﺎﺓ
ﺍﻟﺪﻧﻴﺎ ،ﺗﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻧﺘﻴﺠﺔ ﳏﺪﺩﺓ ﰲ ﺍﻵﺧﺮﺓ.
ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﺑﺎﻟﺒﺸﺮ ﺃﻥ ﺛﺒﺖ ﳍﻢ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ،ﻭﺇﻻ ﻓﻠﻮ ﻛﺎﻧﺖ ﻏﲑ ﺛﺎﺑﺘﺔ ﻓﺄﻱ
ﺍﺭﺗﺒﺎﻙ ﳝﻜﻦ ﺃﻥ ﻳﺼﻴﺐ ﺍﻟﺒﺸﺮ ﰲ ﺭﺣﻠﺘﻬﻢ ،ﺣﲔ ﻳﺴﻠﻜﻮﻥ ﻃﺮﻳﻘﺎ ﻗﻴﻞ ﳍﻢ ﺃﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﻏﺎﻳﺔ
ﻣﻌﻴﻨﺔ ،ﻓﻴﺠﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺇﺯﺍﺀ ﻏﺎﻳﺔ ﺃﺧﺮﻯ ﻏﲑ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻭﺍ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺃﺟﻠﻬﺎ؟
ﻭﻣﺸﻴﺌﺔ ﺍﷲ ﻃﻠﻴﻘﺔ ﻻ ﻗﻴﺪ ﻋﻠﻴﻬﺎ ،ﻳﺮﺗﺐ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﻋﻠﻰ ﻣﺎ ﺷﺎﺀ ﻣﻦ
ﺍﻷﺳﺒﺎﺏ ،ﻭﻟﻜﻨﻪ ﺭﲪﺔ ﻣﻨﻪ ﺑﻌﺒﺎﺩﻩ ،ﻭﺗﻴﺴﲑﺍﹰ ﳍﻢ ﰲ ﺭﺣﻠﺘﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻗﺪ ﺛﺒﺖ ﳍﻢ
ﺳﻨﻨﻪ ﻟﻴﺴﻠﻜﻮﻫﺎ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻭﻟﻴﺤﻤﻠﻮﺍ ﻣﺴﺌﻮﻟﻴﺘﻬﻢ ﻛﺬﻟﻚ ﻛﺎﻣﻠﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ.
ﻭﻣﻦ ﺭﲪﺘﻪ ﻛﺬﻟﻚ ،ﺃﻥ ﺑﻴﻦ ﳍﻢ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﱰﻝ ،ﻓﻠﻢ ﻳﺮﺩ ﳍﻢ ﺃﻥ
ﻳﻀﻴﻌﻮﺍ ﺍﳉﻬﺪ ﰲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺴﻨﻦ ،ﺣﱴ ﺇﺫﺍ ﻋﺮﻓﻮﻫﺎ ﻛﺎﻥ ﺟﻬﺪﻫﻢ ﻗﺪ ﺃﻚ ﰲ
ﺍﶈﺎﻭﻟﺔ ﻭﺍﳋﻄﺄ ،ﻭﻳﻜﻮﻥ ﺍﻷﻭﺍﻥ ﻗﺪ ﻓﺎﺕ! ﺑﻞ ﺃﺭﺍﺩ ﳍﻢ ﺃﻥ ﻳﻜﻮﻥ ﺟﻬﺪﻫﻢ ﻣﺒﺬﻭﻻ ﰲ ﺍﳊﺮﻛﺔ
ﺍﳌﺜﻤﺮﺓ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻭﺿﺤﻬﺎ ﳍﻢ ﻭﺑﲔ ﳍﻢ ﻋﻮﺍﻗﺒﻬﺎ ،ﺣﱴ ﻳﻔﻮﺯﻭﺍ ﺑﺄﻓﻀﻞ ﺍﻟﻨﺘﺎﺋﺞ ﰲ ﻋﻤﺮﻫﻢ
ﺍﶈﺪﻭﺩ.
ﻭﱂ ﻳﺨﻒ ﺍﷲ ﻋﻨﻬﻢ ﻣﺸﻘﺔ ﺍﻟﻄﺮﻳﻖ ،ﺣﲔ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺸﻘﺔ ﰲ ﺍﻟﻄﺮﻳﻖ! ﺑﻞ ﺑﻴﻨﻬﺎ
ﳍﻢ ﻛﺎﻣﻠﺔ ﻣﻦ ﺃﻭﻝ ﺍﻟﻄﺮﻳﻖ! ﺑﻞ ﺑﻴﻦ ﳍﻢ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ ﻃﺮﻳﻖ ﳏﻔﻮﻑ
ﺑﺎﳌﺨﺎﻃﺮ ﻭﺍﳌﺘﺎﻋﺐ ﻭﺍﻟﺘﻀﺤﻴﺎﺕ ،ﻭﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻵﺧﺮ ﺣﺎﻓﻞ ﺑﺎﳌﻐﺮﻳﺎﺕ! ﻭﻟﻜﻨﻪ ﻭﺿﺢ ﳍﻢ
ﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﺫﺍﻙ! ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻗﺘﺤﺎﻡ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻋﻘﺒﺎﺗﻪ ﻭﺗﻀﺤﻴﺎﺗﻪ،
ﻭﺣﺬﺭﻫﻢ ﻣﻦ ﺳﻠﻮﻙ ﺍﻟﻄﺮﻳﻖ ﺍﻵﺧﺮ ﺍﳌﻠﻲﺀ ﺑﺎﳌﻐﺮﻳﺎﺕ .ﻭﻗﺎﻝ ﳍﻢ ﺇﻥ ﺃﻣﺎﻣﻬﻢ ﻃﺮﻳﻘﲔ :ﻃﺮﻳﻘﺎ
ﻭﻋﺮﺍﹰ ﺷﺎﻗﺎ ﻳﻨﺘﻬﻲ ﲜﻨﺔ ﺍﳋﻠﺪ ،ﻭﻃﺮﻳﻘﺎ ﳏﻔﻮﻓﺎ ﺑﺎﳌﻐﺮﻳﺎﺕ ﻭﺍﻟﻠﺬﺍﺋﺬ ﻳﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻨﺎﺭ ..ﰒ ﺗﺮﻛﻬﻢ
ﳜﺘﺎﺭﻭﻥ!
ﻭﻟﻴﺴﺖ ﺍﻟﻘﻀﻴﺔ ﻗﻀﻴﺔ ﻓﺮﺩ ﻳﺴﻠﻚ ﻫﻨﺎ ﺃﻭ ﻳﺴﻠﻚ ﻫﻨﺎﻙ ..ﺇﳕﺎ ﻫﻲ ﻗﻀﻴﺔ ﺍﳉﻤﻮﻉ
ﺍﻟﺒﺸﺮﻳﺔ ..ﻓﺎﻟﺴﻨﻦ ﺍﳌﻌﺮﻭﺿﺔ ﻻ ﲣﺺ ﺍﻟﻔﺮﺩ ﻭﺣﺪﻩ ،ﺇﳕﺎ ﺗﺸﻤﻞ ﺍﳉﻤﻴﻊ ..ﻭﺗﺒﲔ ﻣﺼﺎﺋﺮ ﺍﻷﻣﻢ
ﻛﻤﺎ ﺗﺒﲔ ﻣﺼﺎﺋﺮ ﺍﻷﻓﺮﺍﺩ .ﻭﻣﻦ ﰒ ،ﻓﻬﻲ ﻣﻨﺎﻫﺞ ﺗﺮﺑﻮﻳﺔ ﺗﺮﰊ ﻛﻞ ﻓﺮﺩ ﻋﻠﻰ ﺣﺪﺓ ،ﻭﰲ ﺍﻟﻮﻗﺖ
ﺫﺍﺗﻪ ﺗﺮﰊ ﺍﳉﻤﻮﻉ ،ﻓﺘﻜﻮﻥ ﲨﻮﻋﺎ ﻣﻬﺘﺪﻳﺔ ﺇﺫﺍ ﺍﻟﺘﺰﻣﺖ ،ﺃﻭ ﲨﻮﻋﺎ ﺿﺎﻟﺔ ﺇﺫﺍ ﺗﻨﻜﺒﺖ ﺍﻟﺼﺮﺍﻁ
ﺍﳌﺴﺘﻘﻴﻢ) .ﻭﻟﻜﹸﻞﱟ ﺩﺭﺟﺎﺕ ﻣﻤﺎ ﻋﻤﻠﹸﻮﺍ( ).(٤٥٢
ﺑﻞ ﺇﻥ ﺍﷲ -ﺭﲪﺔ ﻣﻨﻪ ﺑﻌﺒﺎﺩﻩ -ﱂ ﻳﻜﺘﻒ ﺑﺒﻴﺎﻥ " ﺭﺀﻭﺱ ﺍﳌﺴﺎﺋﻞ " ﰲ ﻛﺘﺎﺑﻪ
ﺍﳌﱰﻝ ،ﻭﻻ ﺑﻴﺎﻥ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﳚﺮﻱ ﻗﺪﺭﻩ ﻣﻦ ﺧﻼﳍﺎ ،ﺑﻞ ﻋﺮﺽ ﻋﻠﻴﻬﻢ ﻣﺼﺪﺍﻕ ﻫﺬﻩ ﺍﻟﺴﻨﻦ
ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻭﺟﻬﻬﻢ ﺃﻥ ﻳﺴﲑﻭﺍ ﰲ ﺍﻷﺭﺽ ﻓﻴﻨﻈﺮﻭﺍ ﻛﻴﻒ ﺍﻧﻄﺒﻘﺖ ﺗﻠﻚ ﺍﻟﺴﻨﻦ ﰲ
ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ.
ﳚﻲﺀ ﺫﻛﺮﻫﺎ ﻣﻔﺼﻼ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﺗﻌﺮﺽ ﻭﻗﺎﺋﻌﻬﺎ ﻟﲑﻯ ﺍﻟﻨﺎﺱ ﺃﺎ ﺳﻨﻦ ﺣﻘﻴﻘﻴﺔ ﻓﺎﻋﻠﺔ ﰲ
ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ،ﻭﻟﻴﻌﻠﻤﻮﺍ ﺃﺎ ﻣﺘﻮﺍﺗﺮﺓ ﻻ ﺗﺘﺨﻠﻒ ﻭﻻ ﺗﺘﻐﲑ ﻭﻻ ﺗﺘﺒﺪﻝ ،ﻭﻟﻴﻌﺘﱪﻭﺍ ﺎ ﻓﻼ ﻳﺴﲑﻭﺍ
ﰲ ﺍﲡﺎﻩ ﻣﻀﺎﺩ ﳍﺎ.
ﻭﻫﺬﺍ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻛﻞ ﺍﻟﻘﺼﺺ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺑﺪﺀﺍ ﻣﻦ ﻗﺼﺔ ﺧﻠﻖ ﺁﺩﻡ،
ﻭﻗﺼﺔ ﺁﺩﻡ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ ،ﺍﻟﱵ ﻳﻘﻮﻝ ﻋﻨﻬﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺇﺎ )ﻧﺒﺄﹲ ﻋﻈﻴﻢ ،(ﻷﺎ ﻫﻲ ﺭﺃﺱ
ﺍﻟﻘﻀﻴﺔ ﻛﻠﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ) :ﻗﹸﻞﹾ ﻫﻮ ﻧﺒﺄﹲ ﻋﻈﻴﻢ ،ﺃﹶﻧﺘﻢ ﻋﻨﻪ ﻣﻌﺮﹺﺿﻮﻥﹶ ،ﻣﺎ ﻛﹶﺎﻥﹶ ﻟﻲ ﻣﻦ
ﻋﻠﹾﻢﹴ ﺑﹺﺎﻟﹾﻤﻠﹶﺈﹺ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﺇﹺﺫﹾ ﻳﺨﺘﺼﻤﻮﻥﹶ ،ﺇﹺﻥ ﻳﻮﺣﻰ ﺇﹺﻟﹶﻲ ﺇﹺﻟﱠﺎ ﺃﹶﻧﻤﺎ ﺃﹶﻧﺎ ﻧﺬﻳﺮ ﻣﺒﹺﲔ ،ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﺭﺑﻚ
ﻟﻠﹾﻤﻠﹶﺎﺋﻜﹶﺔ ﺇﹺﻧﻲ ﺧﺎﻟﻖ ﺑﺸﺮﺍ ﻣﻦ ﻃﲔﹴ ،ﻓﹶﺈﹺﺫﹶﺍ ﺳﻮﻳﺘﻪ ﻭﻧﻔﹶﺨﺖ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻲ ﻓﹶﻘﹶﻌﻮﺍ ﻟﹶﻪ
ﺳﺎﺟﹺﺪﻳﻦ ،ﻓﹶﺴﺠﺪ ﺍﻟﹾﻤﻠﹶﺎﺋﻜﹶﺔﹸ ﻛﹸﻠﱡﻬﻢ ﺃﹶﺟﻤﻌﻮﻥﹶ ،ﺇﹺﻟﱠﺎ ﺇﹺﺑﻠﻴﺲ ﺍﺳﺘﻜﹾﺒﺮ ﻭﻛﹶﺎﻥﹶ ﻣﻦ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ ،ﻗﹶﺎﻝﹶ
ﻳﺎ ﺇﹺﺑﻠﻴﺲ ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻥ ﺗﺴﺠﺪ ﻟﻤﺎ ﺧﻠﹶﻘﹾﺖ ﺑﹺﻴﺪﻱ ﺃﹶﺳﺘﻜﹾﺒﺮﺕ ﺃﹶﻡ ﻛﹸﻨﺖ ﻣﻦ ﺍﻟﹾﻌﺎﻟﲔ ،ﻗﹶﺎﻝﹶ ﺃﹶﻧﺎ
ﺧﻴﺮ ﻣﻨﻪ ﺧﻠﹶﻘﹾﺘﻨﹺﻲ ﻣﻦ ﻧﺎﺭﹴ ﻭﺧﻠﹶﻘﹾﺘﻪ ﻣﻦ ﻃﲔﹴ ،ﻗﹶﺎﻝﹶ ﻓﹶﺎﺧﺮﺝ ﻣﻨﻬﺎ ﻓﹶﺈﹺﻧﻚ ﺭﺟﹺﻴﻢ ،ﻭﺇﹺﻥﱠ ﻋﻠﹶﻴﻚ
ﻟﹶﻌﻨﺘﻲ ﺇﹺﻟﹶﻰ ﻳﻮﻡﹺ ﺍﻟﺪﻳﻦﹺ ،ﻗﹶﺎﻝﹶ ﺭﺏ ﻓﹶﺄﹶﻧﻈﺮﻧﹺﻲ ﺇﹺﻟﹶﻰ ﻳﻮﻡﹺ ﻳﺒﻌﺜﹸﻮﻥﹶ ،ﻗﹶﺎﻝﹶ ﻓﹶﺈﹺﻧﻚ ﻣﻦ ﺍﻟﹾﻤﻨﻈﹶﺮﹺﻳﻦ ،ﺇﹺﻟﹶﻰ
ﻳﻮﻡﹺ ﺍﻟﹾﻮﻗﹾﺖ ﺍﻟﹾﻤﻌﻠﹸﻮﻡﹺ ،ﻗﹶﺎﻝﹶ ﻓﹶﺒﹺﻌﺰﺗﻚ ﻟﹶﺄﹸﻏﹾﻮﹺﻳﻨﻬﻢ ﺃﹶﺟﻤﻌﲔ ،ﺇﹺﻟﱠﺎ ﻋﺒﺎﺩﻙ ﻣﻨﻬﻢ ﺍﻟﹾﻤﺨﻠﹶﺼﲔ ،ﻗﹶﺎﻝﹶ
ﻓﹶﺎﻟﹾﺤﻖ ﻭﺍﻟﹾﺤﻖ ﺃﹶﻗﹸﻮﻝﹸ ،ﻟﹶﺄﹶﻣﻠﹶﺄﹶﻥﱠ ﺟﻬﻨﻢ ﻣﻨﻚ ﻭﻣﻤﻦ ﺗﺒﹺﻌﻚ ﻣﻨﻬﻢ ﺃﹶﺟﻤﻌﲔ.(٤٥٣) (
ﻛﻤﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ،ﺍﻟﱵ ﻫﻲ ﻣﺼﺪﺍﻕ ﻣﺎ ﻗﺪﺭﻩ ﻭﻗﺮﺭﻩ ﺭﺏ
ﺍﻟﻌﺎﳌﲔ ﰲ ﻋﺒﺎﺩﻩ ،ﻭﺍﻟﱵ ﻭﻗﻌﺖ ﺃﺣﺪﺍﺛﻬﺎ ﺑﺎﻟﻔﻌﻞ ﰲ ﻭﺍﻗﻊ ﺍﻷﺭﺽ ،ﻭﺍﻟﱵ ﻫﻲ ﺳﺎﺭﻳﺔ ﺍﳌﻔﻌﻮﻝ
ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ :ﻓﺎﻟﻔﺎﺋﺰﻭﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﻋﺘﱪﻭﺍ ﺑﺎﻟﺪﺭﺱ ﻭﻭﻋﻮﻩ ،ﻭﻋﻤﻠﻮﺍ
ﲟﻘﺘﻀﺎﻩ ،ﻭﺍﳋﺎﺳﺮﻭﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻏﺮﻢ ﺍﻷﻣﺎﱐ ،ﻭﻏﺮﻢ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻓﺎﺳﺘﻤﻌﻮﺍ ﻟﻐﻮﺍﻳﺔ
ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﻬﻢ ﻳﺘﻤﺘﻌﻮﻥ ﻭﻳﺄﻛﻠﻮﻥ ﻛﻤﺎ ﺗﺄﻛﻞ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﻨﺎﺭ ﻣﺜﻮﻯ ﳍﻢ ،ﻛﻤﺎ ﺟﺎﺀ ﻭﺻﻔﻬﻢ
ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻣﻦ ﺳﻮﺭﺓ " ﳏﻤﺪ ".
ﻫﻨﺎﻙ ﺳﻨﻦ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ،ﻭﻳﺒﲔ ﺍﷲ ﻟﻨﺎ ﻣﻨﺬ ﺍﻟﺒﺪﺀ ﺃﻥ ﺍﻟﺘﻤﻜﲔ ﻟﻴﺲ
ﺧﺎﺻﺎ ﺑﻔﺌﺔ ﺩﻭﻥ ﻓﺌﺔ ،ﻓﺎﳌﺆﻣﻨﻮﻥ ﳝﻜﹼﻨﻮﻥ ،ﻭﺍﻟﻜﻔﺎﺭ ﳝﻜﹼﻨﻮﻥ) :ﻛﹸﻠﹼﺎﹰ ﻧﻤﺪ ﻫﺆﻻﺀِ ﻭﻫﺆﻻﺀِ ﻣﻦ
ﻋﻄﹶﺎﺀِ ﺭﺑﻚ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻄﹶﺎﺀُ ﺭﺑﻚ ﻣﺤﻈﹸﻮﺭﺍﹰ( ).(٤٥٤
ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﺃﻭ ﻫﺆﻻﺀ ﻻ ﳝﻜﹼﻨﻮﻥ ﺑﻐﲑ ﺟﻬﺪ ﻳﺒﺬﻟﻮﻧﻪ ،ﻓﻘﺪ ﻛﺘﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ
ﻳﻜﺪﺡ ﻟﻴﻨﺎﻝ ﻣﺎ ﻳﺮﻳﺪ) :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹸ ﺇﹺﻧﻚ ﻛﹶﺎﺩﺡ ﺇﹺﻟﹶﻰ ﺭﺑﻚ ﻛﹶﺪﺣﺎﹰ ﻓﹶﻤﻼﻗﻴﻪ) .(٤٥٥) (ﻟﹶﻘﹶﺪ
ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻓﻲ ﻛﹶﺒﺪ.(٤٥٦) (
ﻭﻟﻜﻦ ﺗﻔﺘﺮﻕ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ ..ﻓﻬﻨﺎﻙ ﻧﻮﻋﺎﻥ ﻣﻦ ﺍﻟﺘﻤﻜﲔ :ﲤﻜﲔ ﺍﻟﺮﺿﺎ ،ﻭﲤﻜﲔ
ﺍﻻﺳﺘﺪﺭﺍﺝ ،ﺍﻷﻭﻝ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﻵﺧﺮ ﻟﻠﻜﻔﺎﺭ ،ﻭﻟﻜﻞ ﻣﻨﻬﻤﺎ ﲰﺎﺕ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ،
ﻭﺃﻣﺎ ﰲ ﺍﻵﺧﺮﺓ ﻓﻬﻤﺎ ﻋﻠﻰ ﻃﺮﰲ ﻧﻘﻴﺾ.
ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﻋﻦ ﲤﻜﲔ ﺍﻻﺳﺘﺪﺭﺍﺝ) :ﻭﺍﻟﱠﺬﻳﻦ ﻛﹶﺬﱠﺑﻮﺍ ﺑﹺﺂﻳﺎﺗﻨﺎ ﺳﻨﺴﺘﺪﺭﹺﺟﻬﻢ ﻣ ﻦ
ﺣﻴﺚﹸ ﻻ ﻳﻌﻠﹶﻤﻮﻥﹶ ،ﻭﺃﹸﻣﻠﻲ ﻟﹶﻬﻢ ﺇﹺﻥﱠ ﻛﹶﻴﺪﻱ ﻣﺘﲔ) .(٤٥٧) (ﻭﻻ ﻳﺤﺴﺒﻦ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﺃﹶﻧﻤﺎ
ﻧﻤﻠﻲ ﻟﹶﻬﻢ ﺧﻴﺮ ﻟﺄﹶﻧﻔﹸﺴِﻬﹺﻢ ﺇﹺﻧﻤﺎ ﻧﻤﻠﻲ ﻟﹶﻬﻢ ﻟﻴﺰﺩﺍﺩﻭﺍ ﺇﹺﺛﹾﻤﺎﹰ ﻭﻟﹶﻬﻢ ﻋﺬﹶﺍﺏ ﻣﻬﹺﲔ) .(٤٥٨) (ﻣﻦ
ﻛﹶﺎﻥﹶ ﻳﺮﹺﻳﺪ ﺍﻟﹾﺤﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﻭﺯﹺﻳﻨﺘﻬﺎ ﻧﻮﻑ ﺇﹺﻟﹶﻴﻬﹺﻢ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ ﻓﻴﻬﺎ ﻭﻫﻢ ﻓﻴﻬﺎ ﻻ ﻳﺒﺨﺴﻮﻥﹶ ،ﺃﹸﻭﻟﹶﺌﻚ
ﺻﻨﻌﻮﺍ ﻓﻴﻬﺎ ﻭﺑﺎﻃﻞﹲ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﺍﻟﱠﺬﻳﻦ ﻟﹶﻴﺲ ﻟﹶﻬﻢ ﻓﻲ ﺍﻟﹾﺂﺧﺮﺓ ﺇﹺﻟﱠﺎ ﺍﻟﻨﺎﺭ ﻭﺣﺒﹺﻂﹶ ﻣﺎ
ﻳﻌﻤﻠﹸﻮﻥﹶ().(٤٥٩
ﺃﺑﻮﺍﺏ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺯﻳﻨﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﺧﺮﻓﻬﺎ ﺍﳊﺴﻲ ﻭﺍﳌﺎﺩﻱ ..ﻭﻟﻜﻦ ﻫﻨﺎﻙ
ﺑﺎﺑﲔ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻤﻜﲔ ﻻ ﻳﻌﻄﻴﻬﻤﺎ ﺍﷲ ﻟﻠﻜﻔﺎﺭ ،ﻭﺇﳕﺎ ﳜﺘﺺ ﻤﺎ ﺍﳌﺆﻣﻨﲔ ،ﻭﳘﺎ ﺍﻟﻔﺎﺭﻕ
ﺍﻟﺮﺋﻴﺴﻲ ﺑﲔ ﲤﻜﲔ ﺍﻟﺮﺿﺎ ﻭﲤﻜﲔ ﺍﻻﺳﺘﺪﺭﺍﺝ) :ﻭﻟﹶﻮ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ ﺍﻟﹾﻘﹸﺮﻯ ﺁﻣﻨﻮﺍ ﻭﺍﺗﻘﹶﻮﺍ ﻟﹶﻔﹶﺘﺤﻨﺎ
ﻋﻠﹶﻴﻬﹺﻢ ﺑﺮﻛﹶﺎﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ( )) .(٤٦١ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺗﻄﹾﻤﺌﻦ ﻗﹸﻠﹸﻮﺑﻬﻢ ﺑﹺﺬﻛﹾﺮﹺ ﺍﻟﻠﱠﻪ ﺃﹶﻻ
ﺑﹺﺬﻛﹾﺮﹺ ﺍﻟﻠﱠﻪ ﺗﻄﹾﻤﺌﻦ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ.(٤٦٢) (
ﺑﻴﻨﻤﺎ ﲤﻜﲔ ﺍﻟﺮﺿﺎ ﻓﻴﻪ ﻛﻞ ﺃﺑﻮﺍﺏ ﺍﻟﻘﻮﺓ ،ﻣﻀﺎﻓﺎﹰ ﺇﻟﻴﻬﺎ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﻨﺒﺜﻘﺔ ﻣﻦ
ﺫﻛﺮ ﺍﷲ ،ﻭﺍﻟﱪﻛﺔ ﺍﻟﱵ ﲢﻴﻂ ﺍﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻣﻦ ﻓﻴﺾ ﺍﻟﺮﲪﻦ) :ﻭﻋﺪ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﹸﻢ
ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻟﹶﻴﺴﺘﺨﻠﻔﹶﻨﻬﻢ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻛﹶﻤﺎ ﺍﺳﺘﺨﻠﹶﻒ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﻭﻟﹶﻴﻤﻜﱢﻨﻦ
ﺸﺮﹺﻛﹸﻮﻥﹶ ﺑﹺﻲ ﻟﹶﻬﻢ ﺩﻳﻨﻬﻢ ﺍﻟﱠﺬﻱ ﺍﺭﺗﻀﻰ ﻟﹶﻬﻢ ﻭﻟﹶﻴﺒﺪﻟﹶﻨﻬﻢ ﻣﻦ ﺑﻌﺪ ﺧﻮﻓﻬﹺﻢ ﺃﹶﻣﻨﺎﹰ ﻳﻌﺒﺪﻭﻧﻨﹺﻲ ﻻ ﻳ
ﺷﻴﺌﺎﹰ( ).(٤٦٣
ﻭﻣﻦ ﰒ ،ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﻳﻨﺒﺬﻭﻥ ﺩﻳﻨﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ ﺇﻢ ﻳﻨﺒﺬﻭﻧﻪ ﻟﻴﺤﺼﻠﻮﺍ ﻋﻠﻰ ﺍﻟﻘﻮﺓ
ﻭﺍﻟﺘﻤﻜﲔ ﻭﺍﳘﻮﻥ ﰲ ﺩﻋﻮﺍﻫﻢ ﻭﳑﻮﻫﻮﻥ .ﻓﻘﺪ ﺟﺮﻓﺘﻬﻢ ﺃﻫﻮﺍﺅﻫﻢ ﻭﺷﻬﻮﺍﻢ ،ﻭﻟﻜﻨﻬﻢ
ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﻌﻘﻼﻧﻴﺔ ،ﻭﺑﺄﻥ ﻋﻘﻼﻧﻴﺘﻬﻢ ﻫﻲ ﺍﻟﱵ ﺗﺪﻓﻌﻬﻢ ﺇﱃ ﻧﺒﺬ ﺍﻟﺪﻳﻦ! ﻛﻼ! ﻟﻘﺪ ﻛﺮﻫﻮﺍ ﻣﺎ
ﺃﻧﺰﻝ ﺍﷲ ،ﰒ ﺯﻳﻨﻮﺍ ﻛﻔﺮﻫﻢ ﺑﺪﻋﺎﻭﻯ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ.
ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻐﺮﺏ ﻗﺪ ﻧﺒﺬ ﺩﻳﻨﻪ -ﻷﺳﺒﺎﺏ ﻛﺎﻣﻨﺔ ﰲ ﺫﻟﻚ ﺍﻟﺪﻳﻦ ﻭﰲ ﺭﺟﺎﻟﻪ ﻭﻛﻨﻴﺴﺘﻪ
-ﰒ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺘﻤﻜﲔ ،ﻓﺬﻟﻚ ﲢﻘﻴﻖ ﻟﻠﺴﻨﺔ ﺍﻟﱵ ﻳﻌﺎﻣﻞ ﺎ ﺍﻟﻜﻔﺎﺭ) :ﻓﹶﻠﹶﻤﺎ ﻧﺴﻮﺍ
ﻣﺎ ﺫﹸﻛﱢﺮﻭﺍ ﺑﹺﻪ ﻓﹶﺘﺤﻨﺎ ﻋﻠﹶﻴﻬﹺﻢ ﺃﹶﺑﻮﺍﺏ ﻛﹸﻞﱢ ﺷﻲﺀٍ( ).(٤٦٤
ﺃﻣﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻼ ﳝﻜﻨﻬﻢ ﻭﻫﻢ ﻋﺼﺎﺓ! ﻻ ﳝﻜﻨﻬﻢ ﺣﱴ ﻳﻌﻮﺩﻭﺍ ﺇﻟﻴﻪ ،ﻭﻳﺴﺘﻘﻴﻤﻮﺍ ﻋﻠﻰ
ﻃﺮﻳﻘﻪ ..ﻭﺗﺎﺭﳜﻬﻢ ﻛﻠﻪ ﻫﻮ ﻣﺼﺪﺍﻕ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ :ﻛﻠﻤﺎ ﲤﺴﻜﻮﺍ ﺑﺪﻳﻨﻬﻢ ﲤﻜﻨﻮﺍ ﰲ ﺍﻷﺭﺽ..
ﻭﻛﻠﻤﺎ ﲣﻠﺨﻠﺖ ﻗﺒﻀﺘﻬﻢ ﻣﻦ ﺣﺒﻞ ﺍﷲ ﺍﳌﺘﲔ ﺟﺎﺀﻫﻢ ﺍﻷﻋﺪﺍﺀ ،ﻭﻋﺠﺰﻭﺍ ﻋﻦ ﺻﺪﻫﻢ،
ﻭﺃﺩﺭﻛﻬﻢ ﺍﻟﻮﻫﻦ ،ﻓﺬﻟﻮﺍ) ..ﺃﹶﻓﹶﻼ ﻳﺘﺪﺑﺮﻭﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﺃﹶﻡ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺏﹴ ﺃﹶﻗﹾﻔﹶﺎﻟﹸﻬﺎ(؟! ).(٤٦٥
ﻭﻷﻥ ﺍﻟﺴﻨﻦ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﻄﻴﺌﺔ ﰲ ﲢﻘﻘﻬﺎ ،ﻭﻗﺪ ﺗﺴﺘﻐﺮﻕ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ ﺣﱴ ﻳﺘﻜﺎﻣﻞ
ﻣﻔﻌﻮﳍﺎ ،ﻓﺈﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻄﻐﺎﺓ ﻻ ﻳﺪﺭﻛﻮﺎ ﺣﲔ ﻻ ﺗﺘﺤﻘﻖ ﰲ ﺃﻋﻤﺎﺭﻫﻢ ﺍﶈﺪﻭﺩﺓ ،ﻓﻴﺤﺴﺒﻮﻥ
ﺃﻢ ﻧﺎﺟﻮﻥ ﻣﻦ ﺁﺛﺎﺭﻫﺎ ،ﺃﻭ ﻳﻘﻮﻟﻮﻥ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ " :ﺃﻧﺎ ﻭﻣﻦ ﺑﻌﺪﻱ ﺍﻟﻄﻮﻓﺎﻥ! "
ﻓﻴﺴﺘﻐﺮﻗﻮﻥ ﰲ ﺍﻟﺘﺮﻑ ﻏﲑ ﻧﺎﻇﺮﻳﻦ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ .ﻓﻴﻘﻮﻝ ﺍﷲ ﳍﻢ :ﺳﲑﻭﺍ ﰲ ﺍﻷﺭﺽ ﻓﺎﻧﻈﺮﻭﺍ!
ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﻛﺎﻧﺖ ﻣﺼﺎﻳﺮ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ .ﻓﺎﻟﺘﺎﺭﻳﺦ ﻫﻮ ﻣﻌﺮﺽ ﲢﻘﻖ ﺍﻟﺴﻨﻦ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ
ﺍﻟﻄﻮﻳﻠﺔ ﺍﻷﻣﺪ ،ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﺃﻋﻤﺎﺭ ﺍﻷﻓﺮﺍﺩ ..ﻭﻟﻜﻦ ﺍﻟﻄﻐﺎﺓ -ﺧﻼﻝ ﺍﻟﺘﺎﺭﻳﺦ -ﻻ ﻳﻌﺘﱪﻭﻥ!
ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻈﻦ ﺃﻧﻪ ﺣﺎﻟﺔ ﻓﺮﻳﺪﺓ ﻏﲑ ﻣﺴﺒﻮﻗﺔ ،ﻻ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﲔ:
)ﻭﺳﻜﹶﻨﺘﻢ ﻓﻲ ﻣﺴﺎﻛﻦﹺ ﺍﻟﱠﺬﻳﻦ ﻇﹶﻠﹶﻤﻮﺍ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻭﺗﺒﻴﻦ ﻟﹶﻜﹸﻢ ﻛﹶﻴﻒ ﻓﹶﻌﻠﹾﻨﺎ ﺑﹺﻬﹺﻢ ﻭﺿﺮﺑﻨﺎ ﻟﹶﻜﹸﻢ
ﺍﻟﹾﺄﹶﻣﺜﹶﺎﻝﹶ ،ﻭﻗﹶﺪ ﻣﻜﹶﺮﻭﺍ ﻣﻜﹾﺮﻫﻢ.(٤٦٨) (
ﱂ ﺗﺪﻡ ﻗﻮﺓ ﰲ ﺍﻷﺭﺽ ﻣﻬﻤﺎ ﻃﺎﻝ ﺑﻘﺎﺅﻫﺎ ..ﻭﺇﳕﺎ ﳛﺪﺙ ﺍﻟﺘﻐﻴﲑ ﺩﺍﺋﻤﺎ ،ﻭﺗﻨﺘﻘﻞ ﺍﻟﻘﻮﺓ
ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ،ﻭﻣﻦ ﺷﻌﺐ ﺇﱃ ﺷﻌﺐ ،ﻭﻣﻦ ﺟﻨﺲ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﻟﺒﺸﺮ ﺇﱃ ﺟﻨﺲ ﺁﺧﺮ.
ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﺎ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﷲ ،ﳍﺎ ﺣﻜﻤﺘﻬﺎ ﻋﻨﺪﻩ ،ﻓﺈﻥ ﳍﺎ ﺃﺳﺒﺎﺎ ..ﻓﻬﻲ
ﻻ ﲢﺪﺙ ﺍﻋﺘﺒﺎﻃﺎ ،ﺇﻥ ﺍﻷﻣﻢ ﰲ ﻧﺸﺄﺎ ﻭﺍﺿﻤﺤﻼﳍﺎ ﲤﺮ ﺑﺄﻃﻮﺍﺭ..
ﰲ ﻧﺸﺄﺎ ﺗﻜﻮﻥ ﻣﺴﺘﻮﻓﺰﺓ ﺍﻟﻄﺎﻗﺎﺕ ،ﻓﻬﻲ ﺗﺼﺎﺭﻉ ﺍﻟﻘﻮﻯ ﺍﻟﻘﺎﺋﻤﺔ ﻟﺘﺜﹾﺒﺖ ﻭﺟﻮﺩﻫﺎ،
ﰒ ﻟﺘﺜﹶﺒﺖ ﻭﺟﻮﺩﻫﺎ .ﻭﺍﻟﺼﺮﺍﻉ ﺩﺍﺋﻤﺎ ﳛﻔﺰ ﺍﻟﻘﻮﻯ ﺍﻟﻜﺎﻣﻨﺔ ،ﻓﺘﻌﻤﻞ ﺑﻜﻞ ﻃﺎﻗﺘﻬﺎ..
ﰒ ﲡﻲﺀ ﻓﺘﺮﺓ ﺗﻜﻮﻥ ﺍﻷﻣﺔ ﳑﻜﻨﺔ ﻭﻟﻜﻨﻬﺎ ﺧﺎﺋﻔﺔ ﻣﻦ ﺃﻋﺪﺍﺋﻬﺎ ،ﻓﺘﻈﻞ ﻳﻘﻈﺔ ﻟﻨﻔﺴﻬﺎ
ﻭﻣﺎ ﺣﻮﳍﺎ ،ﻓﻴﺴﺘﻤﺮ ﲤﻜﻴﻨﻬﺎ.
ﰒ ﲡﻲﺀ ﻓﺘﺮﺓ ﺃﺧﺮﻯ ﺗﻄﻤﺌﻦ ﻓﻴﻬﺎ ﺇﱃ ﺃﺎ ﻗﺪ ﺃﺻﺒﺤﺖ ﰲ ﻣﺄﻣﻦ ﻣﻦ ﺃﻋﺪﺍﺋﻬﺎ ،ﻷﺎ
ﺑﻠﻐﺖ ﻣﺒﻠﻐﺎ ﻣﻦ ﺍﻟﻘﻮﺓ ﻳﺮﻫﺐ ﺃﻋﺪﺍﺀﻫﺎ ﻓﻼ ﻳﻔﻜﺮﻭﻥ ﰲ ﺍﻟﻌﺪﻭﺍﻥ ﻋﻠﻴﻬﺎ..
ﻭﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻳﺒﺪﺃ ﺍﻟﺘﺮﺍﺧﻲ ،ﻭﻳﺒﺪﺃ ﺍﻟﺘﺮﻫﻞ ،ﻭﻳﺒﺪﺃ ﺍﻟﺘﺮﻑ ،ﻭﻳﺒﺪﺃ ﺍﻻﳓﻼﻝ ﺍﻟﺬﻱ
ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻀﻌﻒ ،ﻓﻴﻄﻤﻊ ﺍﻷﻋﺪﺍﺀ..
ﻭﻗﺪ ﺍﻟﺘﻔﺖ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺇﱃ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻭﺭﻛﹼﺰ ﻋﻠﻴﻬﺎ ﻛﺜﲑﺍ ،ﻭﻋﻨﻪ ﺃﺧﺬ ﺗﻮﻳﻨﱯ،
ﻭﺷﺒﻪ ﺍﻷﻣﺔ ﺑﺎﻟﺸﺠﺮﺓ ،ﺗﺒﺪﺃ ﺻﻐﲑﺓ ﻧﺎﺑﺘﺔ ،ﰒ ﺗﻘﻮﻯ ﻭﺗﺘﻤﻜﻦ ،ﰒ ﺗﺸﻴﺦ ﻓﺘﻤﻮﺕ ،ﻭﻗﺎﻝ ﺇﻥ
ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﻛﺘﺎﺭﻳﺦ ﺍﻷﻓﺮﺍﺩ ﻳﺒﺪﺃ ﺑﺎﳌﻴﻼﺩ ﻭﻳﻨﺘﻬﻲ ﺑﺎﳌﻮﺕ.
ﻭﻟﻜﻨﺎ ﺣﱴ ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺻﺤﺔ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ،ﻭﺗﺎﺑﻌﻪ ﺗﻮﻳﻨﱯ ،ﻓﻨﺤﻦ
ﻧﺘﺴﺎﺀﻝ :ﻫﻞ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﳌﻮﺕ ﻫﻲ ﺍﻟﺴﻨﺔ ،ﺃﻡ ﻫﻲ ﺍﻟﺘﺮﻑ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ
ﺍﻻﳓﻼﻝ؟
ﻭﻧﺴﺄﻝ ﺳﺆﺍﻻ ﺁﺧﺮ :ﻫﻞ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﺍﳌﻔﺘﺮﺿﺔ :ﺳﻨﺔ
ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﳌﻮﺕ؟
ﳓﺴﺐ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺃﻥ ﺍﷲ ﱂ ﻳﻜﺘﺐ ﻫﺬﻩ ﺍﻟﺴﻨﺔ -ﺇﻥ ﻛﺎﻧﺖ ﺳﻨﺔ ﺣﻘﺎ -ﻋﻠﻰ
ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﳎﻤﻮﻋﻬﺎ .ﻓﻘﺪ ﺷﺎﺧﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ ﻭﺫﻫﺒﺖ ،ﻭﺷﺎﺧﺖ ﺍﻟﺪﻭﻟﺔ
ﺍﻟﻌﺒﺎﺳﻴﺔ ﻭﺫﻫﺒﺖ ،ﻭﺷﺎﺧﺖ ﺩﻭﻟﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻷﻧﺪﻟﺲ ﻭﺫﻫﺒﺖ ،ﻭﺷﺎﺧﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ
ﻭﺫﻫﺒﺖ ﺣﲔ ﺃﺻﻴﺒﺖ ﻛﻠﻬﺎ ﺑﺎﻟﺪﺍﺀ ﺍﻟﻘﺎﺗﻞ ،ﺩﺍﺀ ﺍﻟﺘﺮﻑ ،ﻭﻟﻜﻦ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﱂ ﺗﺬﻫﺐ!
ﻭﺍﳌﺴﺘﻘﺒﻞ ﻣﻔﻌﻢ ﺑﺂﻣﺎﻝ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﺘﻤﻜﲔ ،ﻭﺧﺎﺻﺔ ﺣﲔ ﺗﻘﻊ ﺍﳌﻌﺮﻛﺔ ﺍﻟﱵ ﺃﺧﱪ
ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ < ،ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﺍﳊﺠﺮ ﻭﺍﻟﺸﺠﺮ :ﻳﺎ ﻣﺴﻠﻢ ﻳﺎ ﻋﺒﺪ ﺍﷲ ،ﻫﺬﺍ ﻣﻦ ﺧﻠﻔﻲ
ﻳﻬﻮﺩﻱ ﻓﺘﻌﺎﻝ ﻓﺎﻗﺘﻠﻪ..
ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻔﺘﺎﺡ ﺍﻷﻣﺮ ﻫﻮ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ < " :ﻳﺒﻌﺚ ﺍﷲ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻣﺎﺋﺔ
)(٤٧٠
ﻋﺎﻡ ﻣﻦ ﳚﺪﺩ ﳍﺬﻩ ﺍﻷﻣﺔ ﺩﻳﻨﻬﺎ "
ﻭﺇﺫﺍ ﲡﺪﺩ ﺍﻟﺬﻳﻦ ﲡﺪﺩﺕ ﺍﻟﻘﻮﺓ ﻭﻋﺎﺩ ﺍﻟﺘﻤﻜﲔ ﲢﻘﻴﻘﺎ ﻟﻮﻋﺪ ﺍﷲ) :ﻭﻋﺪ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳ ﻦ
ﺁﻣﻨﻮﺍ ﻣﻨﻜﹸﻢ ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻟﹶﻴﺴﺘﺨﻠﻔﹶﻨﻬﻢ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻛﹶﻤﺎ ﺍﺳﺘﺨﻠﹶﻒ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ
ﻭﻟﹶﻴﻤﻜﱢﻨﻦ ﻟﹶﻬﻢ ﺩﻳﻨﻬﻢ ﺍﻟﱠﺬﻱ ﺍﺭﺗﻀﻰ ﻟﹶﻬﻢ ﻭﻟﹶﻴﺒﺪﻟﹶﻨﻬﻢ ﻣﻦ ﺑﻌﺪ ﺧﻮﻓﻬﹺﻢ ﺃﹶﻣﻨﺎﹰ ﻳﻌﺒﺪﻭﻧﻨﹺﻲ ﻻ
ﺸﺮﹺﻛﹸﻮﻥﹶ ﺑﹺﻲ ﺷﻴﺌﺎﹰ( ).(٤٧١ ﻳ
ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﻳﺮﺩ ﺫﻛﺮﻫﺎ ﻛﺜﲑﺍ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳﻨﺔ ﺍﻻﺑﺘﻼﺀ) :ﺇﹺﻧﺎ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﺄﻧﺴﺎ ﹶﻥ
ﻣﻦ ﻧﻄﹾﻔﹶﺔ ﺃﹶﻣﺸﺎﺝﹴ ﻧﺒﺘﻠﻴﻪ ﻓﹶﺠﻌﻠﹾﻨﺎﻩ ﺳﻤﻴﻌﺎﹰ ﺑﺼﲑﺍﹰ( )) .(٤٧٢ﺇﹺﻧﺎ ﺟﻌﻠﹾﻨﺎ ﻣﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺯﹺﻳﻨﺔﹰ ﻟﹶﻬﺎ
ﻟﻨﺒﻠﹸﻮﻫﻢ ﺃﹶﻳﻬﻢ ﺃﹶﺣﺴﻦ ﻋﻤﻼﹰ( )) .(٤٧٣ﻭﻧﺒﻠﹸﻮﻛﹸﻢ ﺑﹺﺎﻟﺸﺮ ﻭﺍﻟﹾﺨﻴﺮﹺ ﻓﺘﻨﺔﹰ ﻭﺇﹺﻟﹶﻴﻨﺎ ﺗﺮﺟﻌﻮﻥﹶ( ).(٤٧٤
ﻭﺍﻻﺑﺘﻼﺀ ﺃﻧﻮﺍﻉ ..ﺑﻌﻀﻬﺎ ﻋﺎﻡ ﻳﺸﻤﻞ ﺍﻟﺒﺸﺮ ﲨﻴﻌﺎ ،ﻭﺑﻌﻀﻬﺎ ﳜﺘﺺ ﺑﻔﺌﺔ ﻣﻌﻴﻨﺔ ﻣﻦ
ﺍﻟﻨﺎﺱ.
ﻭﺍﻻﺑﺘﻼﺀ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﺍﻟﺒﺸﺮ ﲨﻴﻌﺎ ﻗﺪ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ ،ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺘﺬﻛﲑ
ﺑﻪ ﻫﻨﺎ ﻣﺮﺓ ﺃﺧﺮﻯ.
ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺭﻏﺒﺔ ﻋﻤﻴﻘﺔ ﰲ ﺍﻻﺳﺘﻤﺘﺎﻉ ،ﻭﺍﻷﺭﺽ ﻣﺰﻳﻨﺔ ﺑﺄﻟﻮﺍﻥ ﳐﺘﻠﻔﺔ ﻣﻦ
ﺍﳌﺘﺎﻉ .ﻭﻟﻜﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻭﻫﻮ ﺍﳊﻜﻴﻢ ﺍﳋﺒﲑ -ﺭﺳﻢ ﺣﺪﻭﺩﺍﹰ ﺃﺑﺎﺡ ﺍﳌﺘﺎﻉ ﰲ
ﺩﺍﺧﻠﻬﺎ ﻭﺣﺮﻣﻪ ﺧﺎﺭﺟﻬﺎ ،ﻭﻟﻪ ﺣﻜﻤﺘﻪ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ .ﻓﻬﻮ ﳛﻞ ﺍﻟﻄﻴﺒﺎﺕ ﻭﳛﺮﻡ
ﺍﳋﺒﺎﺋﺚ ،ﻓﺄﺑﺎﺡ ﻣﺎ ﻳﻌﻠﻢ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﰲ ﺻﺎﱀ ﺍﻹﻧﺴﺎﻥ ،ﻭﺣﺮﻡ ﻣﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﻀﺮﻩ .ﻭﻟﻜﻦ
ﺍﻟﺮﻏﺒﺎﺕ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﺣﺎﺩﺓ ﻭﻋﻤﻴﻘﺔ) :ﺯﻳﻦ ﻟﻠﻨﺎﺱﹺ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀِ ﻭﺍﻟﹾﺒﻨﹺﲔ
ﻭﺍﻟﹾﻘﹶﻨﺎﻃﲑﹺ ﺍﻟﹾﻤﻘﹶﻨﻄﹶﺮﺓ ﻣﻦ ﺍﻟﺬﱠﻫﺐﹺ ﻭﺍﻟﹾﻔﻀﺔ ﻭﺍﻟﹾﺨﻴﻞﹺ ﺍﻟﹾﻤﺴﻮﻣﺔ ﻭﺍﻟﹾﺄﹶﻧﻌﺎﻡﹺ ﻭﺍﻟﹾﺤﺮﺙ ﺫﹶﻟﻚ ﻣﺘﺎﻉ
ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻠﱠﻪ ﻋﻨﺪﻩ ﺣﺴﻦ ﺍﻟﹾﻤﺂﺏﹺ( ).(٤٧٥
ﻭﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﺬﻱ ﻳﻮﺿﻊ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﰲ ﻛﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺣﻴﺎﺗﻪ ﺍﻟﻮﺍﻋﻴﺔ ﺍﳌﺮﻳﺪﺓ
ﺍﳌﺨﺘﺎﺭﺓ ﻫﻮ ﻫﺬﺍ :ﻫﻞ ﻳﻠﺘﺰﻡ ﰲ ﺗﻨﺎﻭﻟﻪ ﻟﻠﻤﺘﺎﻉ ﺍﻷﺭﺿﻲ ﺑﺎﳊﺪﻭﺩ ﺍﻟﱵ ﺭﲰﻬﺎ ﺍﷲ ،ﺃﻡ ﺗﻐﻠﺒﻪ
ﺷﻬﻮﺗﻪ ﻓﻴﺘﺠﺎﻭﺯ ﺍﳊﺪﻭﺩ؟ ﻭﰲ ﻛﻞ ﳊﻈﺔ ﺗﺴﺠﻞ ﻟﻪ ﻧﻘﻄﺔ ﰲ ﺍﻻﺧﺘﺒﺎﺭ ،ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺗﻌﻠﻦ
ﺍﻟﻨﺘﻴﺠﺔ ،ﻓﺈﻣﺎ ﺇﱃ ﺍﳉﻨﺔ ﻭﺇﻣﺎ ﺇﱃ ﺍﻟﻨﺎﺭ.
ﺫﻟﻚ ﻫﻮ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻠﻪ ،ﻭﻫﻮ ﻭﺛﻴﻖ ﺍﻟﺼﻠﺔ ﺑﺎﻟﻌﺒﺎﺩﺓ
ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﺇﻧﻪ ﱂ ﳜﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﳍﺎ) :ﻭﻣﺎ ﺧﻠﹶﻘﹾﺖ ﺍﻟﹾﺠﹺﻦ ﻭﺍﻟﹾﺄﻧﺲ ﺇﹺﻟﱠﺎ ﻟﻴﻌﺒﺪﻭﻥ.(٤٧٦) (
ﻓﺎﻟﻌﺒﺎﺩﺓ ﻣﻌﻨﺎﻫﺎ -ﺃﻭ ﻣﺆﺩﺍﻫﺎ -ﻃﺎﻋﺔ ﺍﷲ ﻓﻴﻤﺎ ﺃﻣﺮ ﺑﻪ ﻭﻣﺎ ﻰ ﻋﻨﻪ .ﺃﻱ -ﺑﻌﺒﺎﺭﺓ
ﺃﺧﺮﻯ -ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﳊﺪﻭﺩ ﺍﻟﱵ ﺣﺪﺩﻫﺎ ﺍﷲ ﻟﻠﻤﺘﺎﻉ .ﻭﻣﺎﺩﺓ ﺍﻻﺧﺘﺒﺎﺭ ﻫﻲ ﻧﻔﺲ ﺍﻷﻣﺮ :ﻫﻞ
ﻳﻌﺒﺪ ﺍﻹﻧﺴﺎﻥ ﺭﺑﻪ -ﻓﻴﻄﻴﻌﻪ -ﺃﻡ ﻳﻌﺒﺪ ﺍﻟﺸﻴﻄﺎﻥ؟
ﻭﺃﺩﺍﺓ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﱵ ﻳﻔﱳ ﺎ ﺍﻟﻨﺎﺱ ﻋﻦ ﻋﺒﺎﺩﺓ ﺭﻢ ﻫﻲ ﺗﺰﻳﲔ ﺍﳌﺘﺎﻉ ﺍﻟﺰﺍﺋﺪ ﻋﻦ ﺍﳊﺪ:
)ﻗﹶﺎﻝﹶ ﺭﺏ ﺑﹺﻤﺎ ﺃﹶ ﹾﻏﻮﻳﺘﻨﹺﻲ ﻟﹶﺄﹸﺯﻳﻨﻦ ﻟﹶﻬﻢ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﻟﹶﺄﹸﻏﹾﻮﹺﻳﻨﻬﻢ ﺃﹶﺟﻤﻌﲔ ،ﺇﹺﻟﱠﺎ ﻋﺒﺎﺩﻙ ﻣﻨﻬﻢ
ﺍﻟﹾﻤﺨﻠﹶﺼﲔ) .(٤٧٧) (ﻗﹶﺎﻝﹶ ﻓﹶﺒﹺﻤﺎ ﺃﹶﻏﹾﻮﻳﺘﻨﹺﻲ ﻟﹶﺄﹶﻗﹾﻌﺪﻥﱠ ﻟﹶﻬﻢ ﺻﺮﺍﻃﹶﻚ ﺍﻟﹾﻤﺴﺘﻘﻴﻢ ،ﺛﹸﻢ ﻟﹶﺂﺗﻴﻨﻬﻢ ﻣﻦ
ﺑﻴﻦﹺ ﺃﹶﻳﺪﻳﻬﹺﻢ ﻭﻣﻦ ﺧﻠﹾﻔﻬﹺﻢ ﻭﻋﻦ ﺃﹶﻳﻤﺎﻧﹺﻬﹺﻢ ﻭﻋﻦ ﺷﻤﺎﺋﻠﻬﹺﻢ ﻭﻻ ﺗﺠﹺﺪ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﺷﺎﻛﺮﹺﻳﻦ.(٤٧٨) (
)ﻗﹶﺎﻝﹶ ﺍﺫﹾﻫﺐ ﻓﹶﻤﻦ ﺗﺒﹺﻌﻚ ﻣﻨﻬﻢ ﻓﹶﺈﹺﻥﱠ ﺟﻬﻨﻢ ﺟﺰﺍﺅﻛﹸﻢ ﺟﺰﺍﺀً ﻣﻮﻓﹸﻮﺭﺍﹰ ،ﻭﺍﺳﺘﻔﹾﺰﹺﺯ ﻣﻦﹺ ﺍﺳﺘﻄﹶﻌﺖ
ﻣﻨﻬﻢ ﺑﹺﺼﻮﺗﻚ ﻭﺃﹶﺟﻠﺐ ﻋﻠﹶﻴﻬﹺﻢ ﺑﹺﺨﻴﻠﻚ ﻭﺭﺟﹺﻠﻚ ﻭﺷﺎﺭﹺﻛﹾﻬﻢ ﻓﻲ ﺍﻟﹾﺄﹶﻣﻮﺍﻝﹺ ﻭﺍﻟﹾﺄﹶﻭﻻﺩ ﻭﻋﺪﻫﻢ
ﻭﻣﺎ ﻳﻌﺪﻫﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺇﹺﻟﱠﺎ ﻏﹸﺮﻭﺭﺍﹰ( )) .(٤٧٩ﻭﻗﹶﺎﻝﹶ ﻟﹶﺄﹶﺗﺨﺬﹶﻥﱠ ﻣﻦ ﻋﺒﺎﺩﻙ ﻧﺼﻴﺒﺎﹰ ﻣﻔﹾﺮﻭﺿﺎﹰ،
ﻭﻟﹶﺄﹸﺿﻠﱠﻨﻬﻢ ﻭﻟﹶﺄﹸﻣﻨﻴﻨﻬﻢ ﻭﻟﹶﺂﻣﺮﻧﻬﻢ ﻓﹶﻠﹶﻴﺒﺘﻜﹸﻦ ﺁﺫﹶﺍﻥﹶ ﺍﻟﹾﺄﹶﻧﻌﺎﻡﹺ ﻭﻟﹶﺂﻣﺮﻧﻬﻢ.(٤٨٠) (...
ﻭﻳﻼﺣﻆ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﻭﺻﻒ ﺩﻗﻴﻖ ﻟﻠﺨﻄﻮﺍﺕ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻏﻮﺍﻳﺔ
ﺍﻟﻨﺎﺱ ،ﻓﻬﻮ ﺍﺑﺘﺪﺍﺀ ﻳﻀﻠﻬﻢ ،ﻓﻴﻘﻮﺩﻫﻢ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻗﺎﻝ ﳍﻢ ﺍﷲ ﻻ ﺗﺴﻠﻜﻮﻩ ،ﻭﳝﻨﻴﻬﻢ ﺃﻢ
ﺳﻴﺠﺪﻭﻥ ﺑﻐﻴﺘﻬﻢ )ﻣﻦ ﺍﳌﺘﺎﻉ( ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ،ﻓﺈﺫﺍ ﺍﺳﺘﺴﻠﻤﻮﺍ ﻟﻪ ﺃﺧﺬ ﻳﺄﻣﺮﻫﻢ ﺃﻣﺮﺍﹰ ﲟﺨﺎﻟﻔﺔ
ﺃﻣﺮ ﺍﷲ ﻓﻴﻄﻴﻌﻮﻧﻪ..
ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﺑﻌﺒﺎﺩﻩ ﺃﻧﻪ ﻻ ﳜﺮﺟﻬﻢ ﻣﻦ ﺭﲪﺘﻪ ﲟﺠﺮﺩ ﻫﻔﻮﺓ ﻳﺴﺘﺠﻴﺒﻮﻥ ﻓﻴﻬﺎ
ﻟﻮﺳﻮﺳﺎﺕ ﺍﻟﺸﻴﻄﺎﻥ) :ﻭﺍﻟﱠﺬﻳﻦ ﺇﹺﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍ ﻓﹶﺎﺣﺸﺔﹰ ﺃﹶﻭ ﻇﹶﻠﹶﻤﻮﺍ ﺃﹶﻧﻔﹸﺴﻬﻢ ﺫﹶﻛﹶﺮﻭﺍ ﺍﻟﻠﱠﻪ
ﻓﹶﺎﺳﺘﻐﻔﹶﺮﻭﺍ ﻟﺬﹸﻧﻮﺑﹺﻬﹺﻢ ﻭﻣﻦ ﻳﻐﻔﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻢ ﻳﺼﺮﻭﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﻌﻠﹸﻮﺍ ﻭﻫﻢ ﻳﻌﻠﹶﻤﻮﻥﹶ،
ﺃﹸﻭﻟﹶﺌﻚ ﺟﺰﺍﺅﻫﻢ ﻣﻐﻔﺮﺓﹲ ﻣﻦ ﺭﺑﻬﹺﻢ ﻭﺟﻨﺎﺕ ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻟﹾﺄﹶﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﻧﹺﻌﻢ
ﺃﹶﺟﺮ ﺍﻟﹾﻌﺎﻣﻠﲔ.(٤٨١) (
ﻭﺣﱴ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻻ ﳜﻠﺪﻩ ﰲ ﺍﻟﻨﺎﺭ ،ﺇﳕﺎ ﺍﳌﺨﻠﺪﻭﻥ ﰲ ﺍﻟﻨﺎﺭ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ
ﺑﺂﻳﺎﺕ ﺍﷲ ،ﻭﺍﻟﺬﻳﻦ ﻳﺸﺮﻛﻮﻥ ﺑﻪ ،ﻭﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻠﻮﻥ ﻣﺎ ﺣﺮﻡ ﺍﷲ ،ﻭﻳﺸﺮﻋﻮﻥ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ
ﺍﷲ.
ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ،ﻓﻴﻨﺠﺢ ﻣﻦ ﻫﺪﺍﻩ ﺍﷲ،
ﻭﻳﺮﺳﺐ ﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﻀﻼﻝ ،ﻓﻬﻨﺎﻙ ﺃﻧﻮﺍﻉ ﺃﺧﺮﻯ ﻣﻦ ﺍﻻﺧﺘﺒﺎﺭ -ﺃﻭ ﺍﻻﺑﺘﻼﺀ -ﻻ ﺗﻘﻊ
ﻟﻜﻞ ﺍﻟﻨﺎﺱ ،ﺇﳕﺎ ﻓﺌﺎﺕ ﻭﻓﺌﺎﺕ..
ﻓﺒﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺒﺘﻠﻮﻥ ﺑﺒﺴﻂ ﺍﻟﺮﺯﻕ ،ﻭﺑﻌﻀﻬﻢ ﻳﺒﺘﻠﻮﻥ ﺑﻘﺪﺭ ﺃﺭﺯﺍﻗﻬﻢ) :ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﺄﻧﺴﺎ ﹸﻥ
ﺇﹺﺫﹶﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﺭﺑﻪ ﻓﹶﺄﹶﻛﹾﺮﻣﻪ ﻭﻧﻌﻤﻪ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺭﺑﻲ ﺃﹶﻛﹾﺮﻣﻦﹺ ،ﻭﺃﹶﻣﺎ ﺇﹺﺫﹶﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﻓﹶﻘﹶﺪﺭ ﻋﻠﹶﻴﻪ ﺭﹺ ﺯﻗﹶﻪ
ﻓﹶﻴﻘﹸﻮﻝﹸ ﺭﺑﻲ ﺃﹶﻫﺎﻧﻦﹺ ،ﻛﹶﻠﱠﺎ.(٤٨٢) !(..
ﻛﻼ! ﻟﻴﺴﺖ ﺍﻟﻘﻀﻴﺔ ﻛﺬﻟﻚ! ﻟﻴﺴﺖ ﺑﺴﻂ ﺍﻟﺮﺯﻕ ﺃﻭ ﺗﻘﺪﻳﺮﻩ ..ﺇﺎ ﻗﻀﻴﺔ ﺍﻻﺑﺘﻼﺀ
ﺑﺒﺴﻂ ﺍﻟﺮﺯﻕ ،ﺃﻭ ﺍﻻﺑﺘﻼﺀ ﺑﺘﻘﺪﻳﺮﻩ! ﺃﻱ ﺍﺧﺘﺒﺎﺭ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻳﺒﺴﻂ ﻟﻪ ﺍﷲ ﰲ ﺍﻟﺮﺯﻕ..
ﻛﻴﻒ ﻳﺘﺼﺮﻑ؟ ﻭﺣﲔ ﻳﻘﺪﺭ ﻟﻪ ﺭﺯﻗﻪ ﻛﻴﻒ ﻳﺘﺼﺮﻑ؟! ﻭﻫﻮ ﰲ ﺍﳊﺎﻟﲔ ﻣﻮﺿﻊ ﺍﺧﺘﺒﺎﺭ..
ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﺑﺴﻂ ﺍﷲ ﻟﻪ ﰲ ﺍﻟﺮﺯﻕ ،ﻓﺈﻥ ﺷﻜﺮ ﺍﻟﻨﻌﻤﺔ ،ﻭﺃﻋﻄﻰ ﺣﻖ ﺍﳌﺎﻝ ﻓﻠﻢ ﻳﺒﺨﻞ
ﺑﻪ ،ﻭﱂ ﻳﺴﺮﻑ ﰲ ﺇﻧﻔﺎﻗﻪ ،ﻭﱂ ﻳﻨﻔﻘﻪ ﰲ ﺳﺮﻑ ﻭﻻ ﺗﺮﻑ ﻭﻻ ﳐﻴﻠﺔ ،ﻓﻘﺪ ﳒﺢ ﰲ ﺍﻻﺧﺘﺒﺎﺭ،
ﻭﺃﻣﺎ ﻏﲑ ﺫﻟﻚ) :ﻛﹶﻠﱠﺎ ﺑﻞﹾ ﻻ ﺗﻜﹾﺮﹺﻣﻮﻥﹶ ﺍﻟﹾﻴﺘﻴﻢ ،ﻭﻻ ﺗﺤﺎﺿﻮﻥﹶ ﻋﻠﹶﻰ ﻃﹶﻌﺎﻡﹺ ﺍﻟﹾﻤﺴﻜﲔﹺ،
ﻭﺗﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﺍﻟﺘﺮﺍﺙﹶ ﺃﹶﻛﹾﻼﹰ ﻟﹶﻤﺎﹰ ،ﻭﺗﺤﺒﻮﻥﹶ ﺍﻟﹾﻤﺎﻝﹶ ﺣﺒﺎﹰ ﺟﻤﺎﹰ( ) .(٤٨٣ﺃﻭﻟﺌﻚ ﺭﺍﺳﺒﻮﻥ!
ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﷲ ﻋﻠﻴﻪ ﺭﺯﻗﻪ ﻓﺈﻥ ﺻﱪ ﻭﲪﺪ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﻰ ،ﻭﺳﺄﻝ ﺍﷲ ﻣﻦ
ﻓﻀﻠﻪ ،ﻭﱂ ﻳﻠﺠﺄ ﺇﱃ ﻭﺳﻴﻠﺔ ﺣﺮﺍﻡ ﻳﺰﻳﺪ ﺎ ﻣﺎﻟﻪ ،ﻓﻘﺪ ﳒﺢ ﰲ ﺍﻻﺧﺘﺒﺎﺭ ..ﻭﺃﻣﺎ ﺇﻥ ﺳﺨﻂ،
ﻭﻗﺎﻝ) :ﺭﺑﻲ ﺃﹶﻫﺎﻧﻦﹺ( ﻭﱂ ﻳﻜﺮﻣﲏ ﻛﻤﺎ ﺃﻛﺮﻡ ﻏﲑﻱ ﻭﺃﻧﺎ ﺃﺣﻖ ﺑﻔﻀﻞ ﺍﷲ ﻣﻦ ﻏﲑﻱ ..ﻓﻬﺬﺍ
ﻣﻦ ﺍﻟﺮﺍﺳﺒﲔ!
ﻭﻫﻨﺎﻙ ﺍﺑﺘﻼﺀ ﺑﻔﻀﻞ ﺧﺎﺹ ﻳﻌﻄﻴﻪ ﺍﷲ ﻓﺮﺩﺍ ﺃﻭ ﲨﺎﻋﺔ ﺃﻭ ﺃﻣﺔ ،ﻟﻴﻨﻈﺮ ﻛﻴﻒ ﻳﻔﻌﻠﻮﻥ.
ﻛﻤﺎ ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﻗﹶﺎﻝﹶ ﻫﺬﹶﺍ ﻣﻦ ﻓﹶﻀﻞﹺ ﺭﺑﻲ ﻟﻴﺒﻠﹸﻮﻧﹺﻲ ﺃﹶﺃﹶﺷﻜﹸﺮ ﺃﹶﻡ ﺃﹶﻛﹾﻔﹸﺮ ﻭﻣﻦ
ﺷﻜﹶﺮ ﻓﹶﺈﹺﻧﻤﺎ ﻳﺸﻜﹸﺮ ﻟﻨﻔﹾﺴِﻪ ﻭﻣﻦ ﻛﹶﻔﹶﺮ ﻓﹶﺈﹺﻥﱠ ﺭﺑﻲ ﻏﹶﻨﹺﻲ ﻛﹶﺮﹺﱘ.(٤٨٤) (
ﻭﻛﻤﺎ ﻗﺎﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ) :ﻋﺴﻰ ﺭﺑﻜﹸﻢ ﺃﹶﻥﹾ ﻳﻬﻠﻚ ﻋﺪﻭﻛﹸ ﻢ
ﻭﻳﺴﺘﺨﻠﻔﹶﻜﹸﻢ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻓﹶﻴﻨﻈﹸﺮ ﻛﹶﻴﻒ ﺗﻌﻤﻠﹸﻮﻥﹶ( ) .(٤٨٥ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ:
)ﻭﺁﺗﻴﻨﺎﻫﻢ ﻣﻦ ﺍﻟﹾﺂﻳﺎﺕ ﻣﺎ ﻓﻴﻪ ﺑﻼﺀٌ ﻣﺒﹺﲔ.(٤٨٦) (
ﻭﻫﻨﺎﻙ ﺍﺑﺘﻼﺀ ﻟﻜﺸﻒ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﳌﻨﺎﻓﻖ ،ﻭﺗﺼﻔﻴﺔ ﺍﻟﺼﻒ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ) :ﺃﹶﺣﺴِ
ﺐ
ﺍﻟﻨﺎﺱ ﺃﹶﻥﹾ ﻳﺘﺮﻛﹸﻮﺍ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ ﻳﻔﹾﺘﻨﻮﻥﹶ ،ﻭﻟﹶﻘﹶﺪ ﻓﹶﺘﻨﺎ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﻓﹶﻠﹶﻴﻌﻠﹶﻤﻦ
ﺻﺪﻗﹸﻮﺍ ﻭﻟﹶﻴﻌﻠﹶﻤﻦ ﺍﻟﹾﻜﹶﺎﺫﺑﹺﲔ) .(٤٨٧) (ﻭﻣﻦ ﺍﻟﻨﺎﺱﹺ ﻣﻦ ﻳﻘﹸﻮﻝﹸ ﺁﻣﻨﺎ ﺑﹺﺎﻟﻠﱠﻪ ﻓﹶﺈﹺﺫﹶﺍ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ
ﺃﹸﻭﺫﻱ ﻓﻲ ﺍﻟﻠﱠﻪ ﺟﻌﻞﹶ ﻓﺘﻨﺔﹶ ﺍﻟﻨﺎﺱﹺ ﻛﹶﻌﺬﹶﺍﺏﹺ ﺍﻟﻠﱠﻪ ﻭﻟﹶﺌﻦ ﺟﺎﺀَ ﻧﺼﺮ ﻣﻦ ﺭﺑﻚ ﻟﹶﻴﻘﹸﻮﻟﹸﻦ ﺇﹺﻧﺎ ﻛﹸﻨﺎ
ﻣﻌﻜﹸﻢ ﺃﹶﻭﻟﹶﻴﺲ ﺍﻟﻠﱠﻪ ﺑﹺﺄﹶﻋﻠﹶﻢ ﺑﹺﻤﺎ ﻓﻲ ﺻﺪﻭﺭﹺ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ ،ﻭﻟﹶﻴﻌﻠﹶﻤﻦ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻟﹶﻴﻌﻠﹶﻤﻦ
ﺍﻟﹾﻤﻨﺎﻓﻘﲔ) .(٤٨٨)(ﻭﻟﹶﻨﺒﻠﹸﻮﻧﻜﹸﻢ ﺣﺘﻰ ﻧﻌﻠﹶﻢ ﺍﻟﹾﻤﺠﺎﻫﺪﻳﻦ ﻣﻨﻜﹸﻢ ﻭﺍﻟﺼﺎﺑﹺﺮﹺﻳﻦ ﻭﻧﺒﻠﹸﻮ
ﺃﹶﺧﺒﺎﺭﻛﹸﻢ.(٤٨٩)(
ﻭﺍﺧﺘﺒﺎﺭ ﺍﻟﺼﱪ ﻫﻮ ﺃﺷﺪ ﺩﺭﺟﺎﺕ ﺍﻻﺧﺘﺒﺎﺭ ،ﻭﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ
ﺍﻻﺧﺘﺒﺎﺭ) :ﻭﻟﹶﻨﺒﻠﹸﻮﻧﻜﹸﻢ ﺑﹺﺸﻲﺀٍ ﻣﻦ ﺍﻟﹾﺨﻮﻑ ﻭﺍﻟﹾﺠﻮﻉﹺ ﻭﻧﻘﹾﺺﹴ ﻣﻦ ﺍﻟﹾﺄﹶﻣﻮﺍﻝﹺ ﻭﺍﻟﹾﺄﹶﻧﻔﹸﺲﹺ
ﻭﺍﻟﺜﱠﻤﺮﺍﺕ ﻭﺑﺸﺮﹺ ﺍﻟﺼﺎﺑﹺﺮﹺﻳﻦ ،ﺍﻟﱠﺬﻳﻦ ﺇﹺﺫﹶﺍ ﺃﹶﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒﺔﹲ ﻗﹶﺎﻟﹸﻮﺍ ﺇﹺﻧﺎ ﻟﻠﱠﻪ ﻭﺇﹺﻧﺎ ﺇﹺﻟﹶﻴﻪ ﺭﺍﺟﹺﻌﻮﻥﹶ،
ﺃﹸﻭﻟﹶﺌﻚ ﻋﻠﹶﻴﻬﹺﻢ ﺻﻠﹶﻮﺍﺕ ﻣﻦ ﺭﺑﻬﹺﻢ ﻭﺭﺣﻤﺔﹲ ﻭﺃﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﹾﻤﻬﺘﺪﻭﻥﹶ( )) .(٤٩٠ﺃﹶﻡ ﺣﺴِﺒﺘﻢ ﺃﹶﻥﹾ
ﺗﺪﺧﻠﹸﻮﺍ ﺍﻟﹾﺠﻨﺔﹶ ﻭﻟﹶﻤﺎ ﻳﻌﻠﹶﻢﹺ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﻣﻨﻜﹸﻢ ﻭﻳﻌﻠﹶﻢ ﺍﻟﺼﺎﺑﹺﺮﹺﻳﻦ) .(٤٩١) (ﺃﹶﻡ ﺣﺴِﺒﺘﻢ
ﺃﹶﻥﹾ ﺗﺪﺧﻠﹸﻮﺍ ﺍﻟﹾﺠﻨﺔﹶ ﻭﻟﹶﻤﺎ ﻳﺄﹾﺗﻜﹸﻢ ﻣﺜﹶﻞﹸ ﺍﻟﱠﺬﻳﻦ ﺧﻠﹶﻮﺍ ﻣﻦ ﻗﹶﺒﻠﻜﹸﻢ ﻣﺴﺘﻬﻢ ﺍﻟﹾﺒﺄﹾﺳﺎﺀُ ﻭﺍﻟﻀﺮﺍﺀُ
ﻭﺯﻟﹾﺰﹺﻟﹸﻮﺍ ﺣﺘﻰ ﻳﻘﹸﻮﻝﹶ ﺍﻟﺮﺳﻮﻝﹸ ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ ﻣﺘﻰ ﻧﺼﺮ ﺍﻟﻠﱠﻪ ﺃﹶﻻ ﺇﹺﻥﱠ ﻧﺼﺮ ﺍﻟﻠﱠﻪ
ﻗﹶﺮﹺﻳﺐ.(٤٩٢)(
ﻭﺍﻷﺟﺮ ﻋﻠﻰ ﺍﻟﺼﱪ ﺃﻋﻠﻰ ﺍﻷﺟﺮ) :ﺇﹺﻧﻤﺎ ﻳﻮﻓﱠﻰ ﺍﻟﺼﺎﺑﹺﺮﻭﻥﹶ ﺃﹶﺟﺮﻫﻢ ﺑﹺﻐﻴﺮﹺ
ﺣﺴﺎﺏﹴ().(٤٩٣
ﺃﺷﺮﻧﺎ ﻣﻦ ﻗﺒﻞ ﺇﱃ ﺑﻌﺾ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﺍﺷﺘﺮﻃﻬﺎ ﺍﷲ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻟﻜﻲ ﻳﺴﺘﺤﻘﻮﺍ
ﺗﱰﻝ ﺍﻟﻨﺼﺮ ﻋﻠﻴﻬﻢ) :ﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﻳﺪﻙ ﺑﹺﻨﺼﺮﹺﻩ ﻭﺑﹺﺎﻟﹾﻤﺆﻣﻨﹺﲔ ،ﻭﺃﹶﻟﱠﻒ ﺑﻴﻦ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﻟﹶﻮ ﺃﹶﻧﻔﹶﻘﹾﺖ ﻣﺎ
ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺟﻤﻴﻌﺎﹰ ﻣﺎ ﺃﹶﻟﱠﻔﹾﺖ ﺑﻴﻦ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﺃﹶﻟﱠﻒ ﺑﻴﻨﻬﻢ ﺇﹺﻧﻪ ﻋﺰﹺﻳﺰ ﺣﻜﻴﻢ ،ﻳﺎ ﺃﹶﻳﻬﺎ
ﺍﻟﻨﺒﹺﻲ ﺣﺴﺒﻚ ﺍﻟﻠﱠﻪ ﻭﻣﻦﹺ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ،ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒﹺﻲ ﺣﺮﺽﹺ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻋﻠﹶﻰ
ﺍﻟﹾﻘﺘﺎﻝﹺ().(٤٩٤
ﻭﻫﻨﺎﻙ ﺳﻨﻦ ﻏﺎﻟﺒﺔ -ﺃﻱ ﻟﻴﺴﺖ ﺣﺘﻤﻴﺔ -ﻳﺘﺤﻘﻖ ﻓﻴﻬﺎ ﺍﻧﺘﺼﺎﺭ ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﺍﳌﺆﻣﻨﺔ
ﻋﻠﻰ ﺍﻟﻔﺌﺔ ﺍﻟﻜﺜﲑﺓ ﺍﻟﻜﺎﻓﺮﺓ) :ﻛﹶﻢ ﻣﻦ ﻓﺌﹶﺔ ﻗﹶﻠﻴﻠﹶﺔ ﻏﹶﻠﹶﺒﺖ ﻓﺌﹶﺔﹰ ﻛﹶﺜﲑﺓﹰ ﺑﹺﺈﹺﺫﹾﻥ ﺍﻟﻠﱠﻪ ﻭﺍﻟﻠﱠﻪ ﻣﻊ
ﺍﻟﺼﺎﺑﹺﺮﹺﻳﻦ.(٤٩٩) (
ﺑﻴﻨﻤﺎ ﺍﻟﻔﺌﺔ ﺍﻟﻜﺜﲑﺓ ﻗﺪ ﺗﻐﻠﹶﺐ ﺇﺫﺍ ﺃﻋﺠﺒﺘﻬﺎ ﻛﺜﺮﺎ ،ﻭﻧﺴﻴﺖ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ) :ﻭﻳﻮ ﻡ
ﺣﻨﻴﻦﹴ ﺇﹺﺫﹾ ﺃﹶﻋﺠﺒﺘﻜﹸﻢ ﻛﹶﺜﹾﺮﺗﻜﹸﻢ ﻓﹶﻠﹶﻢ ﺗﻐﻦﹺ ﻋﻨﻜﹸﻢ ﺷﻴﺌﺎﹰ ﻭﺿﺎﻗﹶﺖ ﻋﻠﹶﻴﻜﹸﻢ ﺍﻟﹾﺄﹶﺭﺽ ﺑﹺﻤﺎ ﺭﺣﺒﺖ ﺛﹸﻢ
ﻭﻟﱠﻴﺘﻢ ﻣﺪﺑﹺﺮﹺﻳﻦ ،ﺛﹸﻢ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﺳﻜﻴﻨﺘﻪ ﻋﻠﹶﻰ ﺭﺳﻮﻟﻪ ﻭﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻭﺃﹶﻧﺰﻝﹶ ﺟﻨﻮﺩﺍﹰ ﻟﹶﻢ ﺗﺮﻭﻫﺎ
ﻭﻋﺬﱠﺏ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻭﺫﹶﻟﻚ ﺟﺰﺍﺀُ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ.(٥٠٠) (
ﻭﺃﺧﲑﺍ ﻧﺘﺤﺪﺙ ﻋﻦ ﺳﻨﺔ ﺍﻟﺘﺪﺍﻓﻊ) :ﻭﻟﹶﻮﻻ ﺩﻓﹾﻊ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﹺﺒﻌﺾﹴ ﻟﹶﻔﹶﺴﺪﺕ
ﺍﻟﹾﺄﹶﺭﺽ ﻭﻟﹶﻜﻦ ﺍﻟﻠﱠﻪ ﺫﹸﻭ ﻓﹶﻀﻞﹴ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ.(٥٠١) (
ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﳜﻠﻂ ﺑﲔ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻭﺑﲔ ﻣﺎ ﻳﺴﻤﻰ " ﺻﺮﺍﻉ ﺍﻟﺒﻘﺎﺀ " ﺍﻟﺬﻱ ﺃﺷﺎﺭ
ﺇﻟﻴﻪ ﺩﺍﺭﻭﻥ ،ﻭﻗﺎﻝ ﻓﻴﻪ " ﺍﻟﺒﻘﺎﺀ ﻟﻸﻧﺴﺐ " " " Survival for the fittestﻓﺤﺮﻓﻬﺎ ﻣﻦ ﺣﺮﻓﻬﺎ
ﺇﱃ " ﺍﻟﺒﻘﺎﺀ ﻟﻸﺻﻠﺢ " .ﰒ ﺯﻋﻢ ﺍﻟﺰﺍﻋﻤﻮﻥ ﻣﻦ ﺍﻟﻐﺮﺏ ﺃﻢ ﻫﻢ ﺍﻷﻭﱃ ﺑﺎﻟﺒﻘﺎﺀ ،ﻷﻢ ﻫﻢ
ﺍﻷﺻﻠﺢ!
ﻓﺪﺍﺭﻭﻥ ﺃﻭﻻ ﱂ ﻳﺘﺤﺪﺙ ﻗﻂ ﻋﻦ " ﺍﻟﻘﻴﻢ "! ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﺼﻼﺡ ﺑﺎﳌﻌﲎ ﺍﳌﺘﻌﺎﺭﻑ
ﻋﻠﻴﻪ .ﺇﳕﺎ ﻗﺎﻟﻪ ﺇﻧﻪ ﺣﲔ ﲢﺪﺙ ﺗﻐﲑﺍﺕ ﺟﻴﻮﻟﻮﺟﻴﺔ ﻓﺈﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﻻ ﻳﺘﻨﺎﺳﺐ ﺗﺮﻛﻴﺒﻬﺎ ﻣﻊ
ﺍﻷﺣﻮﺍﻝ ﺍﳊﺎﺩﺛﺔ ﺗﻨﻘﺮﺽ )ﻛﻤﺎ ﺍﻧﻘﺮﺽ ﺍﻟﺪﻳﻨﺎﺻﻮﺭ( ﻭﺗﺒﻘﻰ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﻳﺘﻨﺎﺳﺐ ﺗﺮﻛﻴﺒﻬﺎ -
ﺃﻭ ﻻ ﺗﺘﺄﺛﺮ -ﻣﻊ ﺍﻷﺣﻮﺍﻝ ﺍﳊﺎﺩﺛﺔ ،ﻭﻻ ﺻﻠﺔ ﳍﺬﺍ ﺑﺮﻗﻲ ﺍﻟﻜﺎﺋﻦ ﺃﻭ ﻋﺪﻡ ﺭﻗﻴﻪ ﰲ ﺳﻠﻢ ﺍﻟﺘﻄﻮﺭ.
ﻓﺈﻥ ﺍﻟﺪﻳﻨﺎﺻﻮﺭ ﺍﻟﺬﻱ ﺍﻧﻘﺮﺽ ﻛﺎﻥ ﺃﺭﻗﻰ ﲟﺎ ﻻ ﻳﻘﺎﺱ ﻣﻦ ﺍﻟﺼﺮﺻﺎﺭ ،ﻭﻣﻊ ﺫﻟﻚ ﺍﻧﻘﺮﺽ
ﺍﻟﺪﻳﻨﺎﺻﻮﺭ ﺍﻷﺭﻗﻰ ﻭﺑﻘﻲ ﺍﻟﺼﺮﺻﺎﺭ! ﻭﺍﻷﻣﺮ ﺃﻭﻻ ﻭﺃﺧﲑﺍﹰ ﰲ ﻋﺮﻑ ﺩﺍﺭﻭﻥ ﻻ ﺻﻠﺔ ﻟﻪ
ﺑﺎﻟﺼﻼﺡ ﺍﻟﻨﻔﺴﻲ ﺃﻭ ﺍﳋﻠﻘﻲ ،ﻓﺬﻟﻚ ﻣﻮﺿﻮﻉ ﱂ ﻳﺘﻄﺮﻕ ﻟﻪ ﺩﺍﺭﻭﻥ ﻗﻂ ،ﻭﻫﻮ ﻣﻦ ﻋﻴﻮﺏ
ﻧﻈﺮﻳﺘﻪ ،ﺣﲔ ﺯﻋﻢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺍﳓﺪﺭ ﻋﻦ ﺃﺣﺪ ﺍﻟﻘﺮﺩﺓ ﺍﻟﻌﻠﻴﺎ ،ﻭﺃﳘﻞ ﲤﺎﻣﺎ ﺍﳉﺎﻧﺐ ﺍﻟﻨﻔﺴﻲ
ﻭﺍﻷﺧﻼﻗﻲ ﻭﺍﻟﺮﻭﺣﻲ ﺍﻟﺬﻱ ﻳﻔﺮﻕ ﺑﲔ ﺍﳊﻴﻮﺍﻧﺎﺕ ﲨﻴﻌﺎ ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﻟﺘﻔﺖ ﺇﱃ ﺍﻟﺘﺮﻛﻴﺐ
ﺍﳉﺴﺪﻱ ﻭﺣﺪﻩ..
ﻭﻟﻜﻦ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﻞ ﺫﻟﻚ ،ﻓﺎﻟﺴﻨﺔ ﺍﻟﱵ ﻳﺘﺤﺪﺙ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﻟﻴﺴﺖ ﻫﻲ " ﺻﺮﺍﻉ ﺍﻟﺒﻘﺎﺀ " ﺍﻟﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻨﻪ ﺍﻟﻐﺮﺏ ،ﻭﺍﻟﺬﻱ ﻫﻮ ﻏﺎﺭﻕ ﻓﻴﻪ ﺇﱃ ﺍﻵﺫﺍﻥ،
ﻭﺍﻟﺬﻱ ﳛﺴﺒﻪ ﻫﻮ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻘﺼﻮﻯ ﻣﻦ ﺍﻟﻮﺟﻮﺩ!
ﺇﻥ ﺻﺮﺍﻉ ﺍﻟﺒﻘﺎﺀ ﺮﺩ ﺍﻟﺒﻘﺎﺀ ،ﺃﻭ ﻣﻦ ﺃﺟﻞ ﺍﻟﻐﻠﺒﺔ ﻭﺍﻟﺴﻴﻄﺮﺓ ،ﺑﻐﲑ ﻗﻴﻢ ﻭﻻ ﺃﺧﻼﻕ،
ﻭﻫﻮ ﺍﻟﺴﺎﺋﺪ ﰲ ﻋﺎﱂ ﺍﻟﻴﻮﻡ ،ﳍﻮ ﺻﺮﺍﻉ ﻣﺪﻣﺮ ،ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺷﺮﻳﻌﺔ ﺍﻟﻐﺎﺏ ﻫﻲ ﺍﻟﻌﻤﻠﺔ
ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ،ﺍﻟﻘﻮﻱ ﻳﺄﻛﻞ ﺍﻟﻀﻌﻴﻒ ،ﺃﻭ ﻳﺰﳛﻪ ﻣﻦ ﺍﻟﻄﺮﻳﻖ.
ﺑﻴﻨﻤﺎ ﺍﻟﺘﺪﺍﻓﻊ ﺍﻟﺬﻱ ﻗﺮﺭﻩ ﺍﷲ ﻭﺟﻌﻠﻪ ﻣﻦ ﺳﻨﻨﻪ ﻫﻮ ﺗﺪﺍﻓﻊ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ،ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ
ﺑﻐﻠﺒﺔ ﺍﳋﲑ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺸﺮ .ﻭﺍﷲ ﳝﻦ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺑﺄﻧﻪ ﺟﻌﻞ ﻣﻦ ﺳﻨﻨﻪ ﺃﻥ ﻳﻮﺟﺪ ﰲ
ﺍﻷﺭﺽ ﺃﻫﻞ ﺣﻖ ﻭﺃﻫﻞ ﺇﳝﺎﻥ ﻭﺃﻫﻞ ﺻﻼﺡ ﻳﺪﻓﻊ ﺍﷲ ﻢ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ،ﻓﻴﺰﻫﻖ ﺍﻟﺒﺎﻃﻞ ﻭﻳﻨﺘﺼﺮ
ﺍﳊﻖ ،ﻭﲣﻠﻮ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺃﻭ ﰲ ﺍﻟﻘﻠﻴﻞ ﻳﻨﺤﺴﺮ ﺍﻟﻔﺴﺎﺩ ﻓﻼ ﻳﺼﺒﺢ ﻫﻮ ﺍﳌﺴﻴﻄﺮ .ﻭﺗﻠﻚ
ﻛﺎﻧﺖ ﻣﻬﻤﺔ ﺍﻷﻣﺔ ﺍﻟﱵ ﺃﺧﺮﺟﻬﺎ ﺍﷲ ﻟﺘﻜﻮﻥ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ ،ﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻲ
ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺗﺆﻣﻦ ﺑﺎﷲ ،ﺍﻷﻣﺔ ﺍﻟﻮﺳﻂ ﺍﻟﱵ ﺗﻜﻮﻥ ﺷﺎﻫﺪﺓ ﻭﻗﺎﺋﺪﺓ ﻭﺭﺍﺋﺪﺓ ﻟﻜﻞ ﺍﻟﺒﺸﺮﻳﺔ ..ﻭﺇﻥ
ﻏﻴﺎﺏ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻦ ﺍﻟﺴﺎﺣﺔ ﳍﻮ ﺍﻟﻜﺎﺭﺛﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺃﺻﺎﺑﺖ ﺍﻟﺒﺸﺮﻳﺔ ﲟﺎ ﺃﺻﺎﺎ ﻣﻦ ﻓﺸﻮ
ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ،ﻭﻓﺸﻮ ﺍﻟﻈﻠﻢ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ ﻭﺻﻨﻮﻑ ﺍﻻﳓﺮﺍﻑ ،ﻭﻳﻜﻔﻲ ﻣﻨﻪ ﺍﻟﺴﻴﻄﺮﺓ
ﺍﻟﻌﺎﳌﻴﺔ ﻟﻠﻴﻬﻮﺩ ،ﻭﺍﻟﻌﻮﳌﺔ ﺍﻟﱵ ﺗﺮﻳﺪ ﺃﻥ ﺗﻔﺮﺽ ﺍﻟﻈﻠﻢ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﳓﻼﻝ ﺍﳋﻠﻘﻲ ﰲ
ﺍﻷﺭﺽ..
ﻛﻼ! ﻣﺎ ﺃﺑﻌﺪ ﺳﻨﺔ ﺍﷲ ﺍﻟﱵ ﺪﻑ ﺇﱃ ﺣﻔﻆ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ،ﻋﻦ ﺃﻋﺮﺍﻑ ﺍﻟﺒﺸﺮ
ﺍﻟﻀﺎﻟﺔ ﰲ ﻋﺼﺮ ﻋﺒﺎﺩﺓ ﺍﻟﺸﻴﻄﺎﻥ ،ﺍﻟﱵ ﲡﻌﻞ ﺍﻟﻔﺴﺎﺩ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﰲ ﺍﻷﺭﺽ!
ﺇﻥ ﺗﻜﺮﺍﺭ ﻭﺭﻭﺩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﻇﺎﻫﺮﺓ ﺗﻠﻔﺖ ﺍﻟﻨﻈﺮ ..ﻭﻟﻘﺪ
ﲢﺪﺛﻨﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﻗﺒﻞ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺪﻋﻮﻱ ﺑﻮﺻﻔﻬﺎ ﻭﺳﻴﻠﺔ ﻣﺜﻠﻰ
ﻟﺘﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﺮﻢ ،ﻭﺗﺮﺳﻴﺦ ﺍﻹﳝﺎﻥ ﰲ ﻧﻔﻮﺱ ﺍﳌﺆﻣﻨﲔ ،ﻭﺃﺷﺮﻧﺎ ﺇﱃ ﺃﺎ ﻛﺜﲑﺍ ﻣﺎ ﺗﺮﺩ ﰲ
ﺧﺘﺎﻡ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﲟﺎ ﻳﻨﺎﺳﺐ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺗﺸﻤﻠﻪ ﺍﻵﻳﺔ.
ﻭﺍﻵﻥ ﻧﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻈﺎﻫﺮﺓ ﺫﺍﺎ ﰲ ﳎﺎﻝ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ .ﻭﺇﻥ ﺃﺛﺮﻫﺎ ﰲ ﺍﺎﻝ
ﺍﻟﺘﺮﺑﻮﻱ ﻻ ﻳﻘﻞ ﲝﺎﻝ ﻋﻦ ﺃﺛﺮﻫﺎ ﰲ ﺍﺎﻝ ﺍﻟﻌﻘﺪﻱ .ﻭﻻ ﻋﺠﺐ ،ﻓﺎﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﻟﺮﻛﻴﺰﺓ ﺍﻷﻭﱃ
ﻭﺍﻟﻜﱪﻯ ﰲ ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻲ .ﻓﺈﺫﺍ ﺭﺳﺨﺖ ﺍﻟﻌﻘﻴﺪﺓ -ﰲ ﺻﻮﺭﺎ ﺍﻟﺼﺤﻴﺤﺔ -ﻓﻘﺪ
ﺃﺻﺒﺤﺖ ﺍﻟﻨﻔﺲ ﻣﻬﻴﺄﺓ ﻟﻠﺘﻠﻘﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺍﻻﻟﺘﺰﺍﻡ ﲟﺎ ﺟﺎﺀ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺍﻟﺘﺨﻠﻖ ﺑﺄﺧﻼﻕ
ﺍﷲ ..ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﻘﺔ ،ﺍﻟﱵ ﺗﻨﺸﻰﺀ " ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ".
ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺍﳊﻜﻤﺔ ﰲ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ،ﻭﺗﺮﺩﻳﺪﻫﺎ ﰲ ﻛﻞ
ﻣﻨﺎﺳﺒﺔ ،ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﳌﻨﺎﺳﺒﺔ ﻗﺼﺔ ﺗﺮﻭﻯ ﻣﻦ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺃﻗﻮﺍﻣﻬﻢ ،ﺃﻭ ﺗﻮﺟﻴﻬﺎ
ﺭﻭﺣﻴﺎ ،ﺃﻭ ﺗﻮﺟﻴﻬﺎ ﺃﺧﻼﻗﻴﺎ ،ﺃﻭ ﺗﻮﺟﻴﻬﺎ ﻋﻘﻠﻴﺎ ،ﺃﻭ ﺗﻮﺟﻴﻬﺎ ﺍﺟﺘﻤﺎﻋﻴﺎ ﺃﻭ ﺳﻴﺎﺳﻴﺎ ﺃﻭ ﺣﺮﺑﻴﺎ ﺃﻭ
ﺍﻗﺘﺼﺎﺩﻳﺎ ..ﺇﱃ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﱵ ﻳﺰﺧﺮ ﺎ ﺍﻟﻘﺮﺁﻥ.
ﺧﺬ ﻣﺜﻼ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ،ﺣﻴﺚ ﺗﺮﺩ ﻗﺼﺺ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﻗﻮﺍﻣﻬﻢ.
ﻓﻔﻲ ﺎﻳﺔ ﻛﻞ ﻗﺼﺔ ﻳﺮﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻟﹶﺂﻳﺔﹰ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻣﺆﻣﻨﹺﲔ ،ﻭﺇﹺﻥﱠ
ﺭﺑﻚ ﻟﹶﻬﻮ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﺮﺣﻴﻢ.(٥٠٢) (
ﻭﺃﺣﻴﺎﻧﺎ ﻳﻜﻮﻥ ﻭﺭﻭﺩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻓﺘﺘﺎﺡ ﺍﻟﻘﺼﺔ ﻻ ﰲ ﻋﻘﺒﻬﺎ ﻛﻤﺎ ﺟﺎﺀ ﰲ
ﺳﻮﺭﺓ ﺍﳊﺠﺮ) :ﻧﺒﺊﹾ ﻋﺒﺎﺩﻱ ﺃﹶﻧﻲ ﺃﹶﻧﺎ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﺮﺣﻴﻢ ،ﻭﺃﹶﻥﱠ ﻋﺬﹶﺍﺑﹺﻲ ﻫﻮ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺍﻟﹾﺄﹶﻟﻴﻢ،
ﻭﻧﺒﺌﹾﻬﻢ ﻋﻦ ﺿﻴﻒ ﺇﹺﺑﺮﺍﻫﻴﻢ.(٥٠٣) (
ﻭﺃﺣﻴﺎﻧﺎ ﻳﻜﻮﻥ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻘﺼﺔ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﰲ ﺃﺛﻨﺎﺀ ﻗﺼﺔ ﻣﻮﺳﻰ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) :ﻗﹶﺎﻝﹶ ﺭﺏ ﺇﹺﻧﻲ ﻇﹶﻠﹶﻤﺖ ﻧﻔﹾﺴِﻲ ﻓﹶﺎﻏﹾﻔﺮ ﻟﻲ ﻓﹶﻐﻔﹶﺮ ﻟﹶﻪ ﺇﹺﻧﻪ ﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﺮﺣﻴﻢ(
) .(٥٠٤ﻭﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ) :ﺇﹺﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻳﻘﹸﺺ ﻋﻠﹶﻰ ﺑﻨﹺﻲ ﺇﹺﺳﺮﺍﺋﻴﻞﹶ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﱠﺬﻱ
ﻫﻢ ﻓﻴﻪ ﻳﺨﺘﻠﻔﹸﻮﻥﹶ ،ﻭﺇﹺﻧﻪ ﻟﹶﻬﺪﻯ ﻭﺭﺣﻤﺔﹲ ﻟﻠﹾﻤﺆﻣﻨﹺﲔ ،ﺇﹺﻥﱠ ﺭﺑﻚ ﻳﻘﹾﻀﻲ ﺑﻴﻨﻬﻢ ﺑﹺﺤﻜﹾﻤﻪ ﻭﻫﻮ
ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﹾﻌﻠﻴﻢ.(٥٠٥) (
ﻭﺧﺬ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ) :ﻟﻠﱠﻪ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﺇﹺﻥﹾ ﺗﺒﺪﻭﺍ ﻣﺎ ﻓﻲ
ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﻭ ﺗﺨﻔﹸﻮﻩ ﻳﺤﺎﺳﺒﻜﹸﻢ ﺑﹺﻪ ﺍﻟﻠﱠﻪ ﻓﹶﻴﻐﻔﺮ ﻟﻤﻦ ﻳﺸﺎﺀُ ﻭﻳﻌﺬﱢﺏ ﻣﻦ ﻳﺸﺎﺀُ ﻭﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ
ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ.(٥٠٦) (
ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ) :ﺇﹺﻥﹾ ﺗﺨﻔﹸﻮﺍ ﻣﺎ ﻓﻲ ﺻﺪﻭﺭﹺﻛﹸﻢ ﺃﹶﻭ ﺗﺒﺪﻭﻩ ﻳﻌﻠﹶﻤﻪ ﺍﻟﻠﱠﻪ ﻭﻳﻌﻠﹶﻢ ﻣﺎ ﻓﻲ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ،ﻳﻮﻡ ﺗﺠﹺﺪ ﻛﹸﻞﱡ ﻧﻔﹾﺲﹴ ﻣﺎ ﻋﻤﻠﹶﺖ ﻣﻦ
ﺧﻴﺮﹴ ﻣﺤﻀﺮﺍﹰ ﻭﻣﺎ ﻋﻤﻠﹶﺖ ﻣﻦ ﺳﻮﺀٍ ﺗﻮﺩ ﻟﹶﻮ ﺃﹶﻥﱠ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ ﺃﹶﻣﺪﺍﹰ ﺑﻌﻴﺪﺍﹰ ﻭﻳﺤﺬﱢﺭﻛﹸﻢ ﺍﻟﻠﱠﻪ ﻧﻔﹾﺴﻪ
ﻭﺍﻟﻠﱠﻪ ﺭﺅﻭﻑ ﺑﹺﺎﻟﹾﻌﺒﺎﺩ.(٥٠٧) (
ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ) :ﻭﻣﺎ ﺗﺸﺎﺀُﻭﻥﹶ ﺇﹺﻟﱠﺎ ﺃﹶﻥﹾ ﻳﺸﺎﺀَ ﺍﻟﻠﱠﻪ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻋﻠﻴﻤﺎﹰ ﺣﻜﻴﻤﺎﹰ ،ﻳﺪﺧﻞﹸ
ﻣﻦ ﻳﺸﺎﺀُ ﻓﻲ ﺭﺣﻤﺘﻪ ﻭﺍﻟﻈﱠﺎﻟﻤﲔ ﺃﹶﻋﺪ ﻟﹶﻬﻢ ﻋﺬﹶﺍﺑﺎﹰ ﺃﹶﻟﻴﻤﺎﹰ( ).(٥٠٨
ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ) :ﻭﺍﻟﺴﺎﺭﹺﻕ ﻭﺍﻟﺴﺎﺭﹺﻗﹶﺔﹸ ﻓﹶﺎﻗﹾﻄﹶﻌﻮﺍ ﺃﹶﻳﺪﻳﻬﻤﺎ ﺟﺰﺍﺀً ﺑﹺﻤﺎ ﻛﹶﺴﺒﺎ ﻧﻜﹶﺎﻻﹰ ﻣﻦ
ﺍﻟﻠﱠﻪ ﻭﺍﻟﻠﱠﻪ ﻋﺰﹺﻳﺰ ﺣﻜﻴﻢ.(٥٠٩) (
ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ) :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﻳﺮﺗﺪ ﻣﻨﻜﹸﻢ ﻋﻦ ﺩﻳﻨﹺﻪ ﻓﹶﺴﻮﻑ ﻳﺄﹾﺗﻲ ﺍﻟﻠﱠ ﻪ
ﺑﹺﻘﹶﻮﻡﹴ ﻳﺤﺒﻬﻢ ﻭﻳﺤﺒﻮﻧﻪ ﺃﹶﺫﻟﱠﺔ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﺃﹶﻋﺰﺓ ﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻌﻼﻥﹶ ﻳﺠﺎﻫﺪﻭﻥﹶ ﻓﻲ ﺳﺒﹺﻴﻞﹺ
ﺍﻟﻠﱠﻪ ﻭﻻ ﻳﺨﺎﻓﹸﻮﻥﹶ ﻟﹶﻮﻣﺔﹶ ﻻﺋﻢﹴ ﺫﹶﻟﻚ ﻓﹶﻀﻞﹸ ﺍﻟﻠﱠﻪ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀُ ﻭﺍﻟﻠﱠﻪ ﻭﺍﺳﻊ ﻋﻠﻴﻢ.(٥١٠) (
ﻭﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ) :ﻣﺎ ﻳﻔﹾﻌﻞﹸ ﺍﻟﻠﱠﻪ ﺑﹺﻌﺬﹶﺍﺑﹺﻜﹸﻢ ﺇﹺﻥﹾ ﺷﻜﹶﺮﺗﻢ ﻭﺁﻣﻨﺘﻢ ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﺷﺎﻛﺮﹰﺍ
ﻋﻠﻴﻤﺎﹰ ،ﻻ ﻳﺤﺐ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺠﻬﺮ ﺑﹺﺎﻟﺴﻮﺀِ ﻣﻦ ﺍﻟﹾﻘﹶﻮﻝﹺ ﺇﹺﻟﱠﺎ ﻣﻦ ﻇﹸﻠﻢ ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﺳﻤﻴﻌﺎﹰ ﻋﻠﻴﻤﺎﹰ ،ﺇﹺﻥﹾ
ﺗﺒﺪﻭﺍ ﺧﻴﺮﺍﹰ ﺃﹶﻭ ﺗﺨﻔﹸﻮﻩ ﺃﹶﻭ ﺗﻌﻔﹸﻮﺍ ﻋﻦ ﺳﻮﺀٍ ﻓﹶﺈﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻋﻔﹸﻮﺍﹰ ﻗﹶﺪﻳﺮﺍﹰ( ).(٥١١
ﻭﻫﻜﺬﺍ ..ﻭﻫﻜﺬﺍ ..ﻭﻫﻜﺬﺍ ..ﻋﺸﺮﺍﺕ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺃﻭ ﻣﺌﺎﺎ ﺗﻨﺘﻬﻲ ﺑﺬﻛﺮ ﺍﺳﻢ ﻣﻦ
ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﺃﻭ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﻌﻼ ..ﻓﻤﺎ ﺍﳌﻘﺼﻮﺩ؟
ﻫﻞ ﺃﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻟﻨﺤﻮﳍﺎ ﺇﱃ ﺟﺪﻝ ﺫﻫﲏ ﺃﻭ ﻗﻀﺎﻳﺎ ﻓﻠﺴﻔﻴﺔ ﻛﻤﺎ
ﻓﻌﻠﺖ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ ﺑﺘﺄﺛﲑ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﺍﻟﻴﻮﻧﺎﱐ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻟﺘﺄﺛﲑﺍﺕ؟!
ﺇﻥ ﺃﺳﻮﺃ ﻣﺎ ﻓﻌﻠﺘﻪ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﺍﻟﻨﺎﺷﺰﺓ ﺃﺎ ﺃﻓﺮﻏﺖ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻣﻦ ﺷﺤﻨﺘﻬﺎ
ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳍﺎﺋﻠﺔ ،ﻭﺣﻮﻟﺘﻬﺎ ﻗﻀﺎﻳﺎ ﺫﻫﻨﻴﺔ ﺑﺎﺭﺩﺓ ﻻ ﺣﻴﻮﻳﺔ ﻓﻴﻬﺎ ﻭﻻ ﺣﺮﺍﺭﺓ ﻭﻻ ﺗﺄﺛﲑ..
ﺇﳕﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺍﳌﺘﻜﺮﺭﺓ ﺍﳌﺘﻌﺪﺩﺓ ﺍﳌﺘﻨﻮﻋﺔ ﺇﱃ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﻟﺘﺤﻴﻂ
ﺑﺎﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ ،ﻭﺗﺮﺑﻄﻪ ﺑﺎﷲ ﺑﺮﺑﺎﻁ ﻭﺛﻴﻖ.
ﻓﺄﻳﺎ ﺗﻜﻦ ﺣﺎﻟﺔ ﺍﻹﻧﺴﺎﻥ ،ﻭﺃﻳﺎ ﺗﻜﻦ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﳝﺮ ﺎ ،ﺃﻭ ﺍﳌﺸﺎﻋﺮ ﺍﻟﱵ ﻳﻌﺎﻧﻴﻬﺎ
ﻓﺜﻢ ﺍﷲ .ﺍﷲ ﻫﻮ ﺍﳌﺪﺑﺮ .ﺍﷲ ﻫﻮ ﺍﻟﻔﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ .ﺍﷲ ﻫﻮ ﺍﻟﺮﺯﺍﻕ .ﺍﷲ ﻫﻮ ﺍﻟﻔﺘﺎﺡ .ﺍﷲ ﻫﻮ
ﻣﻔﺮﺝ ﺍﻟﻜﺮﺏ .ﺍﷲ ﻫﻮ ﻣﱰﻝ ﺍﻟﻐﻴﺚ .ﺍﷲ ﻫﻮ ﺍﻟﺒﺎﺳﻂ ﺍﻟﻘﺎﺑﺾ .ﺍﷲ ﻫﻮ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ .ﺍﷲ ﻫﻮ
ﺍﻟﻀﺎﺭ ﺍﻟﻨﺎﻓﻊ .ﺍﷲ ﻫﻮ ﻣﺎﻟﻚ ﺍﳌﻠﻚ .ﺍﷲ ﻫﻮ ﻣﻘﺪﺭ ﺍﳌﻘﺎﺩﻳﺮ..
ﺇﻧﻪ ﺍﷲ...
ﺫﻟﻚ ﻫﻮ ﺍﻷﺛﺮ ﺍﻟﺘﺮﺑﻮﻱ ﺍﳌﻄﻠﻮﺏ) :ﺇﹺﻥﱠ ﻓﻲ ﺧﻠﹾﻖﹺ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﺍﺧﺘﻼ
ﻑ
ﺍﻟﻠﱠﻴﻞﹺ ﻭﺍﻟﻨﻬﺎﺭﹺ ﻟﹶﺂﻳﺎﺕ ﻟﺄﹸﻭﻟﻲ ﺍﻟﹾﺄﹶﻟﹾﺒﺎﺏﹺ ،ﺍﻟﱠﺬﻳﻦ ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﺍﻟﻠﱠﻪ ﻗﻴﺎﻣﺎﹰ ﻭﻗﹸﻌﻮﺩﺍﹰ ﻭﻋﻠﹶﻰ ﺟﻨﻮﺑﹺﻬﹺﻢ(
) .(٥١٢ﺃﻱ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﳍﻢ.
ﻳﻐﺮﻕ ﺃﺣﻴﺎﻧﺎ ﺑﲔ ﺍﻷﺳﺒﺎﺏ ﻓﻴﻈﻨﻬﺎ ﻫﻲ ﺍﻟﻔﺎﻋﻠﺔ ،ﻓﲑﻛﻦ ﺇﻟﻴﻬﺎ ﻭﻳﻨﺴﻰ ﻣﻦ ﻭﺭﺍﺀ
ﺍﻷﺳﺒﺎﺏ.
ﻳﻐﺮﻕ ﺃﺣﻴﺎﻧﺎ ﰲ ﺗﻄﻠﻊ ﺇﱃ ﺃﻣﻞ ﻳﺮﺟﻮﻩ ﺃﻭ ﺭﻏﺒﺔ ﻳﺮﻳﺪ ﲢﻘﻴﻘﻬﺎ ،ﻓﻴﻨﺴﻰ ..ﻳﻨﺴﻰ ﻋﻨﺪ
ﻣﻦ ﻫﻲ؟ ﻭﻣﺎ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻠﻴﻢ ﺇﻟﻴﻬﺎ؟ ﻓﻴﻨﺪﻓﻊ ،ﻓﻴﻌﺼﻲ ﺭﺑﻪ ،ﻭﻳﻐﻔﻞ ﻋﻦ ﺭﻗﺎﺑﺔ ﺍﻟﺮﻗﻴﺐ ﺳﺒﺤﺎﻧﻪ،
ﻓﻴﻘﻊ ﰲ ﺍﻟﻀﻼﻝ..
ﻻ ﻓﺮﺻﺔ ﻟﻪ ﺇﱃ ﺍﻟﻨﺴﻴﺎﻥ!
ﻓﺎﻟﺘﺬﻛﲑ ﻗﺎﺋﻢ ﺃﻣﺎﻣﻪ ﻻ ﻳﻨﻘﻄﻊ ،ﻭﻻ ﻳﻔﺘﺮ ،ﳛﻴﻂ ﺑﻪ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ،ﻓﻼ ﻳﺪﻉ ﻟﻪ
ﻓﺮﺻﺔ ﺍﻟﺘﻔﻠﺖ ﺃﻭ ﺍﻟﻨﺴﻴﺎﻥ) :ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟﻚ ﻟﹶﺬﻛﹾﺮﻯ ﻟﻤﻦ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻗﹶﻠﹾﺐ ﺃﹶﻭ ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ
ﺷﻬﹺﻴﺪ.(٥١٤) (
ﻭﺗﻠﻚ ﻫﻲ ﺍﳌﻬﻤﺔ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﺗﺆﺩﻳﻬﺎ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﺍﻟﱵ
ﺃﻓﺴﺪﺎ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ ﲟﺎ ﺃﺛﺎﺭﺗﻪ ﺣﻮﳍﺎ ﻣﻦ ﺟﺪﻝ ﺫﻫﲏ ﻋﻘﻴﻢ ،ﻻ ﻳﺴﻤﻦ ﻭﻻ ﻳﻐﲏ ﻣﻦ ﺟﻮﻉ!
ﻭﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻛﻠﻬﺎ ﺃﺧﺮﺝ ﺍﷲ " ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ " ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺒﺎﺋﻞ
ﺍﳌﺘﻨﺎﺣﺮﺓ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻟﺘﻬﺘﺪﻱ ﻟﻮﻻ ﺃﻥ ﻫﺪﺍﻫﺎ ﺍﷲ ،ﻭﻻ ﻟﺘﺄﺗﻠﻒ ﻗﻠﻮﺎ ﻟﻮﻻ ﺃﻥ ﺃﻟﻒ ﺑﲔ ﻗﻠﻮﺎ
ﺍﷲ.
ﻭﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﻛﻠﻬﺎ ﺗﻜﻮﻥ ﺗﺮﺑﻴﺔ ﺍﻷﺟﻴﺎﻝ ﺣﲔ ﻳﺮﺍﺩ ﺣﻘﺎ ﺗﺮﺑﻴﺔ ﺍﻷﺟﻴﺎﻝ ﻋﻠﻰ
ﺍﻹﺳﻼﻡ.
ﻟﻘﺪ ﻛﺎﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻫﺪﻓﺎ ﻣﻘﺼﻮﺩﺍ ﰲ ﺫﺍﺗﻪ ﻟﺘﺤﺪﻱ ﺍﳌﻜﺬﺑﲔ ﺍﳌﻨﻜﺮﻳﻦ ﻣﻦ
ﺍﻟﻌﺮﺏ ﺍﳌﺨﺎﻃﺒﲔ ﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺃﻭﻝ ﻣﺮﺓ ،ﻭﻛﻞ ﻣﻜﺬﺏ ﻳﺄﰐ ﺑﻌﺪﻫﻢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ..
ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﺩﺍﺓ ﻟﻺﻋﺠﺎﺯ ﺍﻟﺪﻋﻮﻱ ،ﻟﺘﺠﻠﻴﺔ ﻋﻘﻴﺪﺓ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ،
ﻭﺗﺜﺒﻴﺘﻬﺎ ﰲ ﺍﻟﻘﻠﻮﺏ.
ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺪﻋﻮﻱ ،ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ،ﻫﺪﻓﺎ ﻣﻘﺼﻮﺩﺍ ﰲ
ﺫﺍﺗﻪ ،ﻟﺘﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﺮﻢ ﺍﳊﻖ ،ﻟﻴﻌﺒﺪﻭﻩ ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ.
ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺃﺩﺍﺓ ﻟﻺﻋﺠﺎﺯ ﺍﻟﺘﺮﺑﻮﻱ ﻹﻧﺸﺎﺀ " ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ".
ﻛﻞ ﺭﺳﺎﻟﺔ ﺟﺎﺀﺕ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻛﺎﻧﺖ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ ﻭﻣﻨﻬﺎﺟﺎ ﻟﻠﺤﻴﺎﺓ..
ﻓﺄﻣﺎ ﺍﻟﻌﻘﻴﺪﺓ ،ﻓﻬﻲ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﺮﺳﺎﻻﺕ ﲨﻴﻌﺎ ﻭﱂ ﺗﺘﻐﲑ ﻭﱂ ﺗﺘﻄﻮﺭ ﻛﻤﺎ ﻳﺰﻋﻢ ﻋﻠﻢ
ﻣﻘﺎﺭﻧﺔ ﺍﻷﺩﻳﺎﻥ ﺍﳉﺎﻫﻠﻲ ..ﻓﻘﺪ ﻛﺎﻧﺖ ﻣﻨﺬ ﺃﻭﻝ ﺭﺳﺎﻟﺔ ﺇﱃ ﺁﺧﺮ ﺭﺳﺎﻟﺔ ﻫﻲ " ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ "
" ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ " .ﺇﳕﺎ ﺍﻟﺬﻱ ﺗﻐﲑ ﻭﺗﻄﻮﺭ ﻫﻮ ﻋﻘﺎﺋﺪ ﺍﳉﺎﻫﻠﻴﺔ ،ﻷﺎ ﺻﻨﺎﻋﺔ
ﺑﺸﺮﻳﺔ ،ﺗﺘﺄﺛﺮ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻳﺼﻨﻌﻮﺎ ،ﻭﺗﺘﻐﲑ ﻣﻌﻬﻢ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ .ﻭﳚﻮﺯ ﺃﻥ
ﺗﻜﻮﻥ ﻗﺪ ﺗﻄﻮﺭﺕ ﻛﻤﺎ ﻳﺰﻋﻢ ﻋﻠﻢ ﻣﻘﺎﺭﻧﺔ ﺍﻷﺩﻳﺎﻥ ﺍﳉﺎﻫﻠﻲ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﺏ ،ﺇﱃ ﻋﺒﺎﺩﺓ
ﺍﻟﻄﻮﻃﻢ ،ﺇﱃ ﻋﺒﺎﺩﺓ ﻗﻮﻯ ﺍﻟﻄﺒﻴﻌﺔ ،ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻷﻓﻼﻙ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ..ﺃﻣﺎ ﺍﻟﻌﻘﻴﺪﺓ
ﺍﻟﺼﺤﻴﺤﺔ ﻣﻨﺬ ﺁﺩﻡ ﺇﱃ ﳏﻤﺪ < ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﻓﻬﻲ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ،ﺗﻔﻲﺀ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺸﺮﻳﺔ
ﺣﻴﻨﺎ ﻣﻊ ﺑﻌﺜﺔ ﺭﺳﻮﻝ ﺃﻭ ﻧﱯ ،ﰒ ﺗﻨﺤﺮﻑ ﻋﻨﻬﺎ ﻟﻮﻧﺎ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ،ﺣﱴ ﻳﺄﰐ ﺭﺳﻮﻝ ﺁﺧﺮ
ﻳﻌﻴﺪ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ،ﻓﻴﻌﻮﺩ ﻣﻦ ﺍﻫﺘﺪﻯ ،ﻭﻳﻀﻞ ﻣﻦ ﻳﻀﻞ) :ﻭﻟﹶﻘﹶﺪ ﺑﻌﺜﹾﻨﺎ ﻓﻲ
ﻛﹸﻞﱢ ﺃﹸﻣﺔ ﺭﺳﻮﻻﹰ ﺃﹶﻥ ﺍﻋﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻭﺍﺟﺘﻨﹺﺒﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ ﻓﹶﻤﻨﻬﻢ ﻣﻦ ﻫﺪﻯ ﺍﻟﻠﱠﻪ ﻭﻣﻨﻬﻢ ﻣﻦ
ﺣﻘﱠﺖ ﻋﻠﹶﻴﻪ ﺍﻟﻀﻼﻟﹶﺔﹸ( ).(٥١٥
ﰒ ﺟﺎﺀ ﺧﺎﰎ ﺍﻟﺮﺳﻞ < ﻟﻴﺒﻠﻎ ﺍﻟﻜﻠﻤﺔ ﺫﺍﺎ " ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " " ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ
ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ " ،ﻭﻟﻜﻦ ﻻ ﻟﻘﻮﻡ ﻣﻌﻴﻨﲔ ،ﺑﻞ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ) :ﻗﹸﻞﹾ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﹺﻧﻲ ﺭﺳﻮﻝﹸ
ﺍﻟﻠﱠﻪ ﺇﹺﻟﹶﻴﻜﹸﻢ ﺟﻤﻴﻌﺎﹰ ﺍﻟﱠﺬﻱ ﻟﹶﻪ ﻣﻠﹾﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﻫﻮ ﻳﺤﻴﹺﻲ ﻭﻳﻤﻴﺖ ﻓﹶﺂﻣﻨﻮﺍ
ﺑﹺﺎﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺍﻟﻨﺒﹺﻲ ﺍﻟﹾﺄﹸﻣﻲ ﺍﻟﱠﺬﻱ ﻳﺆﻣﻦ ﺑﹺﺎﻟﻠﱠﻪ ﻭﻛﹶﻠﻤﺎﺗﻪ ﻭﺍﺗﺒﹺﻌﻮﻩ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﻬﺘﺪﻭﻥﹶ( ).(٥١٦
ﺃﻣﺎ ﺃﻣﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻬﻮ ﳐﺘﻠﻒ) ..ﻟﻜﹸﻞﱟ ﺟﻌﻠﹾﻨﺎ ﻣﻨﻜﹸﻢ ﺷﺮﻋﺔﹰ ﻭﻣﻨﻬﺎﺟﺎﹰ.(٥١٧) (..
ﰒ ﻛﺎﻧﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳋﺎﲤﺔ ﺍﻟﱵ ﲤﺖ ﺎ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻛﺘﻤﻞ ﺍﻟﺪﻳﻦ) :ﺍﻟﹾﻴﻮﻡ ﺃﹶﻛﹾﻤﻠﹾﺖ ﻟﹶﻜﹸﻢ
ﺩﻳﻨﻜﹸﻢ ﻭﺃﹶﺗﻤﻤﺖ ﻋﻠﹶﻴﻜﹸﻢ ﻧﹺﻌﻤﺘﻲ ﻭﺭﺿﻴﺖ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺄﺳﻼﻡ ﺩﻳﻨﺎﹰ( ).(٥١٨
ﻭﺃﻭﺭﺑﺎ ﺻﻨﻌﺖ ﺫﻟﻚ ﰲ ﺩﻳﻨﻬﺎ ﻭﺷﺮﻳﻌﺘﻬﺎ ﻟﻈﺮﻭﻑ ﺧﺎﺻﺔ ﺃﳌﺖ ﺎ ،ﲢﺪﺛﻨﺎ ﻋﻨﻬﺎ ﰲ
ﺃﻛﺜﺮ ﻣﻦ ﻛﺘﺎﺏ ،ﺧﻼﺻﺘﻬﺎ ﺃﻥ ﺃﻭﺭﺑﺎ ﱂ ﺗﻌﺮﻑ ﺍﻟﺪﻳﻦ ﺍﳌﱰﻝ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻗﻂ ،ﺇﳕﺎ ﻋﺮﻓﺖ
ﺩﻳﻨﺎ ﳏﺮﻓﺎ ،ﺣﺮﻓﻪ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ،ﻭﻫﻢ ﱂ ﻳﻄﺒﻘﻮﺍ ﺷﺮﻳﻌﺔ ﺍﷲ ﻗﻂ )ﺇﻻ ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ
ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﻭﺷﺌﻮﻥ ﺍﻷﺳﺮﺓ( ،ﻭﺇﳕﺎ ﻃﺒﻘﻮﺍ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ -ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ -
ﻃﻐﻴﺎﻧﺎ ﺑﺸﻌﺎ ﻧﻔﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺪﻳﻦ ،ﻓﺜﺎﺭﻭﺍ ﻋﻠﻴﻪ ﻭﳓﻮﻩ ﻣﻦ ﺣﻴﺎﻢ ،ﻭﺣﺠﻤﻮﻩ ﰲ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺔ
ﺍﳋﺎﺻﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺮﺏ ،ﺍﻟﱵ ﳏﻠﻬﺎ ﺍﻟﻘﻠﺐ ،ﻭﻻ ﺻﻠﺔ ﳍﺎ ﺑﺎﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺃﻭ
ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﺇﳕﺎ ﲢﻜﻢ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻗﻮﺍﻧﲔ ﺍﻟﺒﺸﺮ.
ﻭﺃﻭﺭﺑﺎ ﺣﺮﺓ ﺗﻔﻌﻞ ﺑﺪﻳﻨﻬﺎ ﻣﺎ ﺗﺸﺎﺀ ،ﻭﻳﻮﻡ ﺗﻠﻘﻰ ﺭﺎ ﳛﺎﺳﺒﻬﺎ ﲟﺎ ﺷﺎﺀ ﺳﺒﺤﺎﻧﻪ..
ﺃﻣﺎ ﺍﳌﺴﻠﻤﻮﻥ ،ﻓﻬﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻏﺮﻳﺒﺔ ﻛﻞ ﺍﻟﻐﺮﺑﺔ ﻋﻠﻴﻬﻢ ،ﻣﺒﻌﺜﻬﺎ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ
ﻭﺍﻻﻧﺒﻬﺎﺭ ﲟﺎ ﻋﻨﺪ ﺍﻟﻐﺮﺏ ،ﻭﺭﻓﺾ ﺍﻟﺘﻠﻘﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺍﲣﺎﺫ ﻣﺎ ﺗﻔﻌﻠﻪ ﺃﻭﺭﺑﺎ ﻭﺣﻴﺎ ﻻ ﺑﺪ ﻣﻦ
ﺍﺗﺒﺎﻋﻪ!
ﺇﻥ ﺍﻟﺪﻳﻦ -ﻛﻤﺎ ﲤﺜﻞ ﰲ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻛﻠﻬﺎ ،ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﺧﲑﺓ ﺑﺼﻔﺔ
ﺧﺎﺻﺔ -ﻳﱰﻝ " ﻣﺴﻴﺴﺎﹰ " ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻟﻴﺲ ﺍﻟﺒﺸﺮ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺴﻴﺴﻮﻧﻪ
ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ! ﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺸﺮ ﻻ ﳛﻖ ﳍﻢ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺮﺃﻳﻬﻢ ﰲ ﺃﻣﺮ ﻗﻀﻰ ﺍﷲ ﻓﻴﻪ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ﲝﻜﻤﻪ) :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟﻤﺆﻣﻦﹴ ﻭﻻ ﻣﺆﻣﻨﺔ ﺇﹺﺫﹶﺍ ﻗﹶﻀﻰ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻣﺮﺍﹰ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ
ﺍﻟﹾﺨﻴﺮﺓﹸ ﻣﻦ ﺃﹶﻣﺮﹺﻫﻢ ﻭﻣﻦ ﻳﻌﺺﹺ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻓﹶﻘﹶﺪ ﺿﻞﱠ ﺿﻼﻻﹰ ﻣﺒﹺﻴﻨﺎﹰ( ).(٥١٩
ﻭﺍﻟﺬﻱ ﻗﻀﻰ ﺑﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﻗﻮﻟﻪ) :ﻭﻣﻦ ﻟﹶﻢ ﻳﺤﻜﹸﻢ ﺑﹺﻤﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫ ﻢ
ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ( )) .(٥٢٠ﻭﻣﻦ ﻟﹶﻢ ﻳﺤﻜﹸﻢ ﺑﹺﻤﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ( )) .(٥٢١ﻭﻣﻦ ﻟﹶﻢ
ﻚ ﻻ ﻳﺆﻣﻨﻮﻥﹶ ﺣﺘﻰ ﻳﺤﻜﹸﻢ ﺑﹺﻤﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﱠﻪ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﹾﻔﹶﺎﺳﻘﹸﻮﻥﹶ( )) .(٥٢٢ﻓﹶﻼ ﻭﺭﺑ
ﻳﺤﻜﱢﻤﻮﻙ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻨﻬﻢ ﺛﹸﻢ ﻻ ﻳﺠﹺﺪﻭﺍ ﻓﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﺣﺮﺟﺎﹰ ﻣﻤﺎ ﻗﹶﻀﻴﺖ ﻭﻳﺴﻠﱢﻤﻮﺍ
ﺗﺴﻠﻴﻤﺎﹰ( ).(٥٢٣
ﻭﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﳉﺪﻝ ﺍﻟﺬﻱ ﻳﺜﺎﺭ ﺃﺣﻴﺎﻧﺎ ،ﻓﺈﻥ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﺍﻟﺬﻱ ﱂ ﳜﺮﺝ ﻋﻠﻴﻪ
ﻋﺎﱂ ﻭﺍﺣﺪ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﺔ ﺃﻥ ﺍﻟﺘﺸﺮﻳﻊ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻛﻔﺮ ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ،ﻭﻟﻴﺲ ﻛﻔﺮﺍ
ﺩﻭﻥ ﻛﻔﺮ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﺮﺟﺌﺔ ﺍﶈﺪﺛﻮﻥ!
ﺇﻧﻪ ﻣﺴﺄﻟﺔ ﺗﺘﻌﻠﻖ ﻣﺒﺎﺷﺮﺓ ﺑﻌﻘﻴﺪﺓ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ..ﻓﺎﻹﻟﻪ ﻭﺣﺪﻩ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -
ﻫﻮ ﺍﻟﺬﻱ ﳛﻖ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ :ﻫﺬﺍ ﺣﻼﻝ ﻭﻫﺬﺍ ﺣﺮﺍﻡ .ﻫﺬﺍ ﺣﺴﻦ ﻭﻫﺬﺍ ﻗﺒﻴﺢ .ﻫﺬﺍ ﻣﺒﺎﺡ ﻭﻫﺬﺍ
ﻏﲑ ﻣﺒﺎﺡ )ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺸﺮﻳﻊ :ﻣﻨﻊ ﻭﺇﺑﺎﺣﺔ ،ﻭﲢﻠﻴﻞ ﻭﲢﺮﱘ ،ﻭﲢﺴﲔ ﻭﺗﻘﺒﻴﺢ( ﻭﺍﷲ ﻭﺣﺪﻩ
ﻫﻮ ﺻﺎﺣﺐ ﺍﳊﻖ ﰲ ﺫﻟﻚ ،ﺑﻜﻞ ﺻﻔﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻟﱵ ﻳﺘﺼﻒ ﺎ ﻭﺣﺪﻩ -
ﺳﺒﺤﺎﻧﻪ -ﻭﺍﻟﱵ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ،ﻭﺑﺼﻔﺔ ﺧﺎﺻﺔ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ :ﺃﻧﻪ ﻫﻮ
ﺍﳋﺎﻟﻖ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ) :ﺃﹶﻻ ﻟﹶﻪ ﺍﻟﹾﺨﻠﹾﻖ ﻭﺍﻟﹾﺄﹶﻣﺮ) .(٥٢٤) (ﺇﹺﻥﱠ
ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﻋﻠﻴﻤﺎﹰ ﺣﻜﻴﻤﺎﹰ( )) .(٥٢٥ﺃﹶﻻ ﻳﻌﻠﹶﻢ ﻣﻦ ﺧﻠﹶﻖ ﻭﻫﻮ ﺍﻟﻠﱠﻄﻴﻒ ﺍﻟﹾﺨﺒﹺﲑ.(٥٢٦) (
ﻓﺒﻤﺎ ﺃﻧﻪ ﻫﻮ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻓﻬﻮ ﺻﺎﺣﺐ ﺍﻷﻣﺮ ،ﻭﲟﺎ ﺃﻧﻪ ﻫﻮ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ،ﺍﻟﻠﻄﻴﻒ
ﺍﳋﺒﲑ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﻀﻊ ﺑﻌﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ ﻣﺎ ﻳﺼﻠﺢ ﻷﻣﺮ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ،ﻭﻳﻌﻠﻢ ﻛﻞ
ﺧﺼﺎﺋﺼﻪ ﻭﺩﻗﺎﺋﻘﻪ ﻭﻣﺴﺎﺭﺏ ﻧﻔﺴﻪ) :ﻭﻟﹶﻘﹶﺪ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﺄﻧﺴﺎﻥﹶ ﻭﻧﻌﻠﹶﻢ ﻣﺎ ﺗﻮﺳﻮﹺﺱ ﺑﹺﻪ ﻧﻔﹾﺴﻪ
ﻭﻧﺤﻦ ﺃﹶﻗﹾﺮﺏ ﺇﹺﻟﹶﻴﻪ ﻣﻦ ﺣﺒﻞﹺ ﺍﻟﹾﻮﺭﹺﻳﺪ.(٥٢٧) (
ﻫﺬﻩ ﻫﻲ ﺍﻟﻘﻀﻴﺔ ﰲ ﺟﻮﻫﺮﻫﺎ ،ﻭﻫﻲ ﻗﻀﻴﺔ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻨﺬ ﻭﺟﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ
ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ ..ﻗﻀﻴﺔ ﻣﻦ ﺍﻹﻟﻪ؟ ﺁﷲ ﺃﻡ ﻏﲑﻩ ﻣﻦ ﺍﻵﳍﺔ ﺍﳌﺰﻋﻮﻣﺔ؟ ﻭﻫﻲ
ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﺗﺄﺧﺬ ﺻﻮﺭﺓ ﺧﺎﺻﺔ :ﺍﷲ ﺃﻡ ﺍﻹﻧﺴﺎﻥ؟
ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﻴﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺍﷲ ،ﻭﻳﺮﺗﺒﻮﻥ ﻋﻠﻰ ﻋﻠﻤﻬﻢ ﻫﺬﺍ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﺣﺪﻩ ﺑﻼ
ﺷﺮﻳﻚ ،ﻭﻳﻄﻴﻌﻮﺍ ﺃﻣﺮﻩ ،ﻭﻳﺘﺒﻌﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻬﻢ .ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻜﱪﻭﺍ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻓﻬﻢ
ﳚﺎﺩﻟﻮﻥ ،ﻭﻳﺴﺘﻨﻜﻔﻮﻥ) :ﻓﹶﺄﹶﻣﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻓﹶﻴﻮﻓﱢﻴﻬﹺﻢ ﺃﹸﺟﻮﺭﻫﻢ ﻭﻳﺰﹺﻳﺪﻫ ﻢ
ﻣﻦ ﻓﹶﻀﻠﻪ ﻭﺃﹶﻣﺎ ﺍﻟﱠﺬﻳﻦ ﺍﺳﺘﻨﻜﹶﻔﹸﻮﺍ ﻭﺍﺳﺘﻜﹾﺒﺮﻭﺍ ﻓﹶﻴﻌﺬﱢﺑﻬﻢ ﻋﺬﹶﺍﺑﺎﹰ ﺃﹶﻟﻴﻤﺎﹰ ﻭﻻ ﻳﺠﹺﺪﻭﻥﹶ ﻟﹶﻬﻢ ﻣﻦ
ﺩﻭﻥ ﺍﻟﻠﱠﻪ ﻭﻟﻴﺎﹰ ﻭﻻ ﻧﺼﲑﺍﹰ( ).(٥٢٨
ﺗﻠﻚ ﺇﺷﺎﺭﺓ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﳌﻮﺍﺟﻬﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﱵ ﺗﺪﻋﻮ ﺇﱃ ﻋﺪﻡ ﲢﻜﻴﻢ ﺷﺮﻳﻌﺔ
ﺍﷲ ،ﻭﺇﱃ ﳏﺎﺭﺑﺔ ﻣﺎ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻪ ﺍﺳﻢ " ﺍﻹﺳﻼﻡ ﺍﻟﺴﻴﺎﺳﻲ " ﻭﺍﲣﺎﺫ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺩﻳﻨﺎ ﺑﺪﻻ ﻣﻦ
ﺍﻟﺪﻳﻦ ﺍﻹﳍﻲ.
ﻭﻣﻦ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺓ ﻧﻌﺮﺝ ﻋﻠﻰ ﺑﻌﺾ ﻧﻮﺍﺣﻲ ﺍﻹﻋﺠﺎﺯ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﺍﻟﱵ
ﺃﻧﺰﳍﺎ ﺍﷲ ﻟﺘﺤﻜﻢ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ..
ﻭﻧﻘﻮﻝ ﳓﻦ ﺇﻥ ﻫﺬﺍ ﺃﺣﺪ ﺃﻭﺟﻪ ﺍﻹﻋﺠﺎﺯ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ،ﻭﺃﻣﺮ ﺑﺎﺗﺒﺎﻋﻬﺎ،
ﻭﱂ ﳚﻌﻞ ﻻﺗﺒﺎﻋﻬﺎ ﺣﺪﺍ ﺯﻣﻨﻴﺎ ﻣﻌﻴﻨﺎ ﳚﻮﺯ ﻟﻠﺒﺸﺮ ﺑﻌﺪﻩ ﺃﻥ ﻳﺘﺨﻠﻮﺍ ﻋﻨﻬﺎ ،ﻭﱂ ﳛﺪﺩ ﺃﺣﻮﺍﻻﹰ ﺑﻴﺌﻴﺔ
ﺃﻭ ﺳﻴﺎﺳﻴﺔ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻳﻜﻒ ﺍﻟﺒﺸﺮ ﻓﻴﻬﺎ ﻋﻦ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ.
ﻭﺇﻥ ﳎﺮﺩ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻈﺮﻭﻑ ﺗﻐﲑﺕ ﻣﻌﻨﺎﻩ ﺍﻟﺸﻚ ﰲ ﻋﻠﻢ ﺍﷲ ﻭﺣﻜﻤﺘﻪ .ﻓﻜﺄﳕﺎ
ﻋﻠﻤﻪ -ﻧﺴﺘﻐﻔﺮ ﺍﷲ -ﻛﺎﻥ ﻧﺎﻗﺼﺎ ﻭﻗﺖ ﺗﱰﻳﻞ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﻠﻢ ﻳﻜﻦ ﻳﻌﻠﻢ ﺳﺒﺤﺎﻧﻪ ﺃﻥ
ﺍﻟﻈﺮﻭﻑ ﺳﺘﺘﻐﲑ ،ﻭﺗﺄﰐ ﻇﺮﻭﻑ ﻏﲑ ﺍﻟﻈﺮﻭﻑ! ﻭﻛﺄﳕﺎ ﺣﻜﻤﺘﻪ -ﻧﺴﺘﻐﻔﺮ ﺍﷲ -ﻛﺎﻧﺖ
ﻧﺎﻗﺼﺔ ،ﻓﻠﻢ ﻳﻘﺪﺭ ﺳﺒﺤﺎﻧﻪ ﺃﺛﺮ ﺗﻐﻴﺮ ﺍﻟﻈﺮﻭﻑ ﰲ ﺻﻼﺣﻴﺔ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﻭﺃﻣﺮ
ﺑﺎﺗﺒﺎﻋﻬﺎ ﺍﺗﺒﺎﻋﺎ ﻣﻄﻠﻘﺎ ﺑﻐﲑ ﲢﺪﻳﺪ!
ﻭﻗﺪ ﻻ ﻳﺪﺭﻙ ﺍﻟﺬﻳﻦ ﻳﺮﻓﻌﻮﻥ ﻻﻓﺘﺔ ﺗﻐﲑ ﺍﻟﻈﺮﻭﻑ ﺃﻢ ﺑﺬﻟﻚ ﻳﻄﻌﻨﻮﻥ ﰲ ﻋﻠﻢ ﺍﷲ
ﻭﺣﻜﻤﺘﻪ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻫﻮ ﻻﺯﻡ ﻗﻮﳍﻢ ،ﻭﻻﺯﻡ ﺍﻋﺘﻘﺎﺩﻫﻢ ،ﻭﻋﻮﺍ ﺫﻟﻚ ﺃﻭ ﱂ ﻳﻌﻮﻩ ،ﻭﻗﺼﺪﻭﻩ ﺃﻭ
ﱂ ﻳﻘﺼﺪﻭﻩ .ﻓﻠﻮ ﺃﻢ ﺁﻣﻨﻮﺍ ﺣﻘﺎ ﺑﺄﻥ ﺍﷲ ﻋﻠﻴﻢ ﺣﻜﻴﻢ ﱂ ﲡﺮﺅ ﺗﻠﻚ ﺍﳋﻮﺍﻃﺮ ﺍﻟﻔﺎﺳﺪﺓ ﺃﻥ
ﲣﻄﺮ ﻋﻠﻰ ﻗﻠﻮﻢ ،ﻭﺗﻔﺴﺪ ﻣﺸﺎﻋﺮﻫﻢ ﲡﺎﻩ ﺍﷲ ﻭﺩﻳﻨﻪ ﻭﺷﺮﻳﻌﺘﻪ.
ﻭﻻ ﻋﻴﺐ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺟﺎﻫﻼ ﻷﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺪﻳﻨﻪ ،ﻭﻟﻜﻦ
ﻋﻠﻴﻪ ﻋﻨﺪﺋﺬ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺍﳊﻖ ﺣﱴ ﻳﺰﻳﻞ ﺟﻬﺎﻟﺘﻪ ،ﻭﺃﻥ ﻳﻘﻮﻝ) :ﺭﺏ ﺯﹺﺩﻧﹺﻲ ﻋﻠﹾﻤﺎﹰ( )..(٥٢٩
ﺃﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺟﺎﻫﻼ ﻭﻳﺼﺮ ﻋﻠﻰ ﺟﻬﻠﻪ ،ﰒ ﻳﺰﻳﺪ ﻓﻴﺰﻋﻢ ﺃﻧﻪ ﻫﻮ ﺍﻟﻌﺎﱂ ،ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻧﻪ
ﻫﻢ ﺍﳉﻬﺎﻝ ﺍﳌﺘﺄﺧﺮﻭﻥ ﺃﻋﺪﺍﺀ ﺍﻟﻌﻠﻢ ﻭﺃﻋﺪﺍﺀ ﺍﻟﻌﻘﻼﻧﻴﺔ ﻭﺃﻋﺪﺍﺀ ﺍﻟﺘﻘﺪﻡ ..ﻓﻬﺬﺍ ﻣﻦ ﻣﺼﺎﺋﺐ
ﺍﳉﺎﻫﻠﻴﺔ ..ﻛﻞ ﺟﺎﻫﻠﻴﺔ ..ﻭﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﺍﻟﱵ ﺗﺮﻓﻊ ﻻﻓﺘﺔ " ﺍﻟﻌﻠﻢ " ﻭ "
ﺍﻟﺘﻨﻮﻳﺮ " ،ﻭﺗﻀﻌﻬﺎ ﻓﻮﻕ ﻣﺎ ﺃﲰﺎﻩ " ﺃﻟﻜﺴﻴﺲ ﻛﺎﺭﻳﻞ " ﺑﺎﳉﻬﻞ ﺍﳌﻄﺒﻖ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻴﻖ "
)(٥٣٠
ﺍﻹﻧﺴﺎﻥ ،ﺫﻟﻚ ﺍﻬﻮﻝ "!
ﻭﺃﻣﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ،ﺍﻟﱵ ﺍﲣﺬﺕ ﻧﻈﺮﻳﺔ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺪﺍﺭﻭﻳﻨﻴﺔ ﻋﻤﺎﺩﺍ ﻟﻜﻞ
ﺗﺼﻮﺭﺍﺎ ،ﻓﺈﻥ ﺍﻟﻔﻜﺮ ﺍﻷﻭﺭﰊ ﻳﺮﻯ ﺃﻧﻪ ﻻ ﺛﺒﺎﺕ ﻟﺸﻲﺀ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ،ﻭﺃﻥ
ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﳐﺎﻟﻒ ﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﻜﻮﻥ ،ﻭ " ﻗﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﺔ " ،ﻭﻣﻦ ﰒ ﻓﺎﻟﺪﻋﻮﺓ ﺇﱃ
ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﻫﻮ ﺟﻬﺎﻟﺔ ﻭﲨﻮﺩ ﻭﺭﺟﻌﻴﺔ ،ﻣﺼﲑﻫﺎ ﺍﻟﺒﻮﺍﺭ!
ﻓﻠﻴﺲ ﰲ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﷲ ﺛﺒﺎﺕ ﻣﻄﻠﻖ ﻻ ﻳﺘﻐﲑ ،ﻭﻟﻴﺲ ﻓﻴﻪ ﻛﺬﻟﻚ ﺗﻐﲑ ﻻ
ﺛﺒﺎﺕ ﻓﻴﻪ ﻟﺸﻲﺀ ﻋﻠﻰ ﺍﻹﻃﻼﻕ! ﻭﺇﳕﺎ ﻓﻴﻪ ﺗﻐﲑ ﺩﺍﺋﻢ ﻓﻴﻲ ﺍﻷﺷﻜﺎﻝ ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ ﺛﺎﺑﺘﺔ ﻫﻲ
ﺳﻨﻦ ﺍﷲ ﰲ ﺍﻟﻜﻮﻥ ،ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ،ﺃﻭ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ..ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻈﺮﺓ
ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﻓﺎﺀ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻢ ﺃﺧﲑﺍﹰ ﺑﻌﺪ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﺠﺮﻳﺐ.
ﻛﻴﺎﻥ ﺍﻟﺬﺭﺓ ﺛﺎﺑﺖ ،ﻭﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻣﻜﻮﻧﺎﺎ ﺛﺎﺑﺘﺔ ﻻ ﺗﺘﻐﲑ ..ﻭﻟﻜﻦ ﺍﻟﺬﺭﺍﺕ ﳝﻜﻦ ﺃﻥ
ﺗﺘﺨﺬ ﺃﺷﻜﺎﻻﺕ ﺷﱴ ،ﻻ ﳛﺼﻴﻬﺎ ﺇﻻ ﺧﺎﻟﻘﻬﺎ ﺳﺒﺤﺎﻧﻪ ،ﻭﻟﻜﻨﻬﺎ ﰲ ﳎﻴﻊ ﺃﺷﻜﺎﳍﺎ ﺫﺍﺕ ﻛﻴﺎﻥ
ﺛﺎﺑﺖ ،ﻭﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻣﻜﻮﻧﺎﺎ ﺛﺎﺑﺘﺔ ﻻ ﺗﺘﻐﲑ.
ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺛﺎﺑﺘﺔ ،ﻭﻟﻜﻦ ﺣﻴﺎﺗﻪ ﺍﻟﻮﺍﻗﻌﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﺄﺧﺬ ﺃﺷﻜﺎﻻ ﺷﱴ ،ﰲ ﺍﻟﺰﻣﻦ
ﺍﻟﻮﺍﺣﺪ ،ﻭﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳌﺨﺘﻠﻔﺔ .ﻭﻟﻜﻨﻬﺎ ﰲ ﲨﻴﻊ ﺃﺷﻜﺎﳍﺎ ،ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﶈﺎﻭﺭ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﻛﻴﺎﻥ
ﺍﻹﻧﺴﺎﻥ.
ﻣﻊ ﻓﺎﺭﻕ ﺃﺳﺎﺳﻲ ﺑﲔ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ :ﺃﻥ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ﻟﻴﺲ ﻟﻪ ﺇﻻ
ﻃﺮﻳﻖ ﻭﺍﺣﺪ ،ﻻ ﻳﻐﲑﻩ ،ﻭﻻ ﳝﻠﻚ ﺗﻐﻴﲑﻩ ،ﻷﻧﻪ ﻻ ﺇﺭﺍﺩﺓ ﻟﻪ ﻓﻴﻪ) :ﺛﹸﻢ ﺍﺳﺘﻮﻯ ﺇﹺﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ
ﻭﻫﻲ ﺩﺧﺎﻥﹲ ﻓﹶﻘﹶﺎﻝﹶ ﻟﹶﻬﺎ ﻭﻟﻠﹾﺄﹶﺭﺽﹺ ﺍﺋﹾﺘﻴﺎ ﻃﹶﻮﻋﺎﹰ ﺃﹶﻭ ﻛﹶﺮﻫﺎﹰ ﻗﹶﺎﻟﹶﺘﺎ ﺃﹶﺗﻴﻨﺎ ﻃﹶﺎﺋﻌﲔ.(٥٣٢) (
ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﻟﻪ ﻃﺮﻳﻘﲔ ،ﻃﺮﻳﻖ ﺍﳍﺪﻯ ﻭﻃﺮﻳﻖ ﺍﻟﻀﻼﻝ ،ﻭﻟﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ
ﺑﲔ ﺍﻟﻄﺮﻳﻘﲔ ،ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺃﺣﺪﳘﺎ) :ﻭﻫﺪﻳﻨﺎﻩ ﺍﻟﻨﺠﺪﻳﻦﹺ( )) .(٥٣٣ﺇﹺﻧﺎ ﻫﺪﻳﻨﺎﻩ
ﺍﻟﺴﺒﹺﻴﻞﹶ ﺇﹺﻣﺎ ﺷﺎﻛﺮﺍﹰ ﻭﺇﹺﻣﺎ ﻛﹶﻔﹸﻮﺭﺍﹰ( )) .(٥٣٤ﻭﻧﻔﹾﺲﹴ ﻭﻣﺎ ﺳﻮﺍﻫﺎ ،ﻓﹶﺄﹶﻟﹾﻬﻤﻬﺎ ﻓﹸﺠﻮﺭﻫﺎ ﻭﺗﻘﹾﻮﺍﻫﺎ،
ﻗﹶﺪ ﺃﹶﻓﹾﻠﹶﺢ ﻣﻦ ﺯﻛﱠﺎﻫﺎ ،ﻭﻗﹶﺪ ﺧﺎﺏ ﻣﻦ ﺩﺳﺎﻫﺎ( ).(٥٣٥
ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺇﻥ ﺍﻟﻜﻮﻥ ﻛﻠﻪ -ﲟﺎ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ -ﻣﻔﻄﻮﺭ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ) :ﻓﻄﹾﺮ
ﺕ
ﺍﻟﻠﱠﻪ ﺍﻟﱠﺘﻲ ﻓﹶﻄﹶﺮ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻴﻬﺎ ﻻ ﺗﺒﺪﻳﻞﹶ ﻟﺨﻠﹾﻖﹺ ﺍﻟﻠﱠﻪ ﺫﹶﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻟﹾﻘﹶﻴﻢ ﻭﻟﹶﻜﻦ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺎﺱﹺ ﻻ
ﻳﻌﻠﹶﻤﻮﻥﹶ( ).(٥٣٧
ﻭﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﲔ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻟﻪ ﺣﺎﻟﺘﺎﻥ :ﺣﺎﻟﺔ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻋﻠﻰ ﻓﻄﺮﺗﻪ ﺍﻟﺴﻮﻳﺔ،
ﻓﻴﻌﺒﺪ ﺍﷲ ﺣﻖ ﻋﺒﺎﺩﺗﻪ ،ﻭﺣﺎﻟﺔ ﺗﻔﺴﺪ ﻓﻴﻬﺎ ﻓﻄﺮﺗﻪ ﻭﳝﺮﺽ ﻗﻠﺒﻪ ،ﻓﻴﻌﺒﺪ ﺁﳍﺔ ﺃﺧﺮﻯ ﻏﲑ ﺍﷲ ،ﻣﻌﻪ
ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ ،ﺑﺄﻱ ﻟﻮﻥ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﻳﺰﻳﻨﻬﺎ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﻴﺼﺒﺢ ﻋﺎﺑﺪﺍ ﻟﻠﺸﻴﻄﺎﻥ ﺑﺪﻻ
ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻛﺒﻘﻴﺔ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻋﺎﺑﺪﺍ ﷲ..
ﻭﻣﻦ ﰒ ﺗﻔﺘﺮﻕ ﻃﺮﻳﻖ ﺍﻟﺒﺸﺮ ﺷﻌﺒﺘﲔ ﻻ ﺍﻟﺘﻘﺎﺀ ﺑﻴﻨﻬﻤﺎ :ﺍﻟﺸﻌﺒﺔ ﺍﻟﱵ ﻳﻌﺒﺪ ﻓﻴﻬﺎ ﺍﷲ،
ﻭﺍﻟﺸﻌﺒﺔ ﺍﻟﱵ ﻳﻌﺒﺪ ﻓﻴﻬﺎ ﺍﻟﺸﻴﻄﺎﻥ؛ ﻭﺟﻴﻼ ﻭﺭﺍﺀ ﺟﻴﻞ ،ﻳﺴﻠﻚ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﺒﺸﺮ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ،
ﻭﻳﺴﻠﻚ ﻓﺮﻳﻖ ﺁﺧﺮ ﺍﻟﻄﺮﻳﻖ ﺍﻵﺧﺮ..
ﺃﻣﺎ ﻗﻀﻴﺔ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻄﻮﺭ ،ﺍﻟﱵ ﻳﻠﻮﻛﻬﺎ " ﺍﻟﺘﻄﻮﺭﻳﻮﻥ " ،ﻓﻬﻲ ﺫﺍﺕ ﻣﻨﺤﻰ ﳐﺘﻠﻒ.
ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻟﻪ ﻛﻴﺎﻥ ﺛﺎﺑﺖ .ﻟﻴﺲ ﻟﻪ " ﻓﻄﺮﺓ " ﺇﳕﺎ ﻫﻮ ﻧﺘﺎﺝ ﻇﺮﻭﻓﻪ
ﻭﺑﻴﺌﺘﻪ؛ ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﻈﺮﻭﻑ ﺩﺍﺋﻤﺔ ﺍﻟﺘﻐﻴﲑ ،ﻭﺃﺷﻜﺎﻝ ﺍﻟﺒﻴﺌﺔ ﻻ ﺗﺜﺒﺖ ﻋﻠﻰ ﺣﺎﻝ ،ﻓﻼ ﳝﻜﻦ ﺃﻥ
ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺷﻲﺀ ﺛﺎﺑﺖ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ .ﻭﻻ ﳝﻜﻦ ﺃﻥ ﲢﻜﻤﻪ ﺷﺮﻳﻌﺔ -ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﱰﻟﺔ ﻣﻦ
ﻋﻨﺪ ﺍﷲ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻨﺎﺳﺒﺔ ﻟﻮﻗﺘﻬﺎ ﲤﺎﻡ ﺍﳌﻨﺎﺳﺒﺔ -ﻷﻥ ﺍﻟﻈﺮﻭﻑ ﺗﺘﻐﲑ ،ﻓﻴﺘﻐﲑ ﺗﺒﻌﺎﹰ ﳍﺎ "
ﺍﻹﻧﺴﺎﻥ " ،ﻓﻴﺼﺒﺢ ﺇﻧﺴﺎﻧﺎ ﺟﺪﻳﺪﺍ ﻏﲑ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻟﺖ ﻟﻪ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺣﻴﻨﻬﺎ ،ﻭﻛﺎﻧﺖ
ﰲ ﻭﻗﺘﻬﺎ ﻣﻨﺎﺳﺒﺔ ﻷﺣﻮﺍﻟﻪ.
ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻠﻮﺛﺔ ﺍﻟﱵ ﺃﺻﺎﺑﺖ ﺍﻟﻔﻜﺮ ﺍﻷﻭﺭﰊ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ
ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ،ﻭﻣﺎ ﺗﺰﺍﻝ ﺗﻌﻴﺚ ﻓﺴﺎﺩﺍ ﰲ ﺍﻷﺭﺽ..
ﻭﻧﻈﺮﺓ ﻣﻮﺿﻮﻋﻴﺔ ﺑﺴﻴﻄﺔ ﺗﺪﺣﺾ ﻫﺬﻩ ﺍﻟﻠﻮﺛﺔ ﻭﺗﻔﻨﺪﻫﺎ ..ﻭﺧﺬ ﻫﺬﻩ " ﺍﳊﻘﺎﺋﻖ "
ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ:
ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺐ ﺍﳊﻴﺎﺓ ،ﻭﳛﺐ ﻟﻮ ﻃﺎﻟﺖ ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻭﳛﺐ ﺃﻥ
ﻳﺴﺘﻤﺘﻊ ﲝﻴﺎﺗﻪ ..ﻫﻞ ﺗﻐﲑ ﻫﺬﺍ ﺍﳋﻂ ﻣﻦ ﺧﻄﻮﻁ ﺍﻟﻔﻄﺮﺓ ﺣﲔ ﺻﻌﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻘﻤﺮ،
ﻭﺣﲔ ﺻﺎﺭ ﻳﻀﻐﻂ ﻋﻠﻰ ﺯﺭ ﻓﻴﻨﻄﻠﻖ ﰲ ﺍﻟﻔﻀﺎﺀ؟
ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺐ ﺍﻟﺘﻤﻠﻚ ..ﻓﻬﻞ ﺗﻐﲑ ﻫﺬﺍ ﺍﳋﻂ ﻣﻦ ﺧﻄﻮﻁ ﺍﻟﻔﻄﺮﺓ ﺣﲔ
ﺗﻘﺪﻡ ﻋﻠﻤﻪ ﻭﺍﻣﺘﺪ ﺇﱃ ﺍﻵﻓﺎﻕ؟
ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﻳﺮﻏﺐ ﰲ " ﺍﳌﻌﺮﻓﺔ " ..ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺑﻴﺌﺘﻪ ،ﰒ ﻳﺘﻮﺳﻊ ﰲ
ﺍﳌﻌﺮﻓﺔ ﻭﳛﺐ ﻟﻮ ﺃﻧﻪ ﻳﻌﺮﻑ ﻛﻞ ﺷﻲﺀ ﻋﻦ ﻛﻞ ﺷﻲﺀ ..ﻓﻬﻞ ﺗﻐﲑ ﻫﺬﺍ ﺍﳋﻂ ﻣﻦ ﺧﻄﻮﻁ
ﺍﻟﻔﻄﺮﺓ؟
ﻭﻋﺸﺮﺍﺕ ﺃﺧﺮﻯ ﻣﻦ " ﺍﻟﻨﻮﺍﺯﻉ ﺍﻟﻔﻄﺮﻳﺔ " ،ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﻓﻄﺮ ﺍﷲ ﺍﻟﻨﺎﺱ
ﻋﻠﻴﻬﺎ ..ﻫﻞ ﺗﻐﲑ ﻣﻨﻬﺎ ﺷﻲﺀ ﺣﲔ ﺩﺧﻞ ﺍﻹﻧﺴﺎﻥ " ﺍﻷﻟﻔﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ " ﺍﻟﱵ ﻳﻄﻨﻄﻦ ﺎ "
ﺍﻟﺘﻄﻮﺭﻳﻮﻥ "؟
ﻧﻌﻢ ..ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻉ -ﻭﻟﻴﺲ ﻛﻠﻬﺎ -ﺗﻐﲑﺕ ﻭﺳﺎﺋﻞ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺇﻟﻴﻬﺎ،
ﻭﺗﻐﲑﺕ ﺻﻮﺭ ﺍﻻﺳﺘﺠﺎﺑﺔ ..ﻓﻬﻞ ﺗﻐﲑﺕ ﺃﺻﻮﳍﺎ ﻭﻣﻨﺎﺑﺘﻬﺎ؟!
ﻭﻻ ﺃﺣﺪ ﻳﻨﻜﺮ ﺃﻥ ﺗﻐﲑ ﺍﻟﺼﻮﺭﺓ ﳛﺪﺙ ﺗﻐﲑﺍﺕ ﰲ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺃﳕﺎﻁ
ﺍﻟﺴﻠﻮﻙ ،ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﺴﺬﺍﺟﺔ ﺃﻥ ﻧﻈﻦ ﺃﻥ ﺍﻟﺘﻐﲑ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻘﺸﺮﺓ ،ﻭﻳﺼﻞ ﺇﱃ ﺍﳌﻨﺎﺑﺖ ﻭﺍﳌﻨﺎﺑﻊ،
ﻓﻴﻐﻴﺮ ﺍﻟﱰﻋﺔ ﺍﻟﻔﻄﺮﻳﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ،ﻓﻴﻠﻐﻴﻬﺎ ﺃﻭ ﻳﻐﲑ ﻣﺴﺎﺭﻫﺎ ﰲ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ..ﻭﺫﻟﻚ ﻓﻀﻼ
ﻋﻦ ﺣﻘﻴﻘﺔ ﻧﻔﺴﻴﺔ ﺃﺧﺮﻯ ،ﻫﻲ ﺃﻥ ﺍﳊﺲ ﺍﻟﺒﺸﺮﻱ ﻳﺘﺒﻠﺪ ﺑﻌﺪ ﻓﺘﺮﺓ ﻋﻠﻰ " ﺍﻟﺼﻮﺭﺓ " ﺍﻟﱵ
ﺗﺘﻜﺮﺭ ﺃﻣﺎﻣﻪ ،ﻓﻼ ﺗﻌﻮﺩ ﲢﺮﻛﻪ ﻛﻤﺎ ﺣﺮﻛﺘﻪ ﺃﻭﻝ ﻣﺮﺓ ،ﻭﻻ ﻳﻌﻮﺩ ﻳﺘﺄﺛﺮ ﺎ ﻛﻤﺎ ﺗﺄﺛﺮ ﺣﲔ
ﻛﺎﻧﺖ ﺟﺪﻳﺪﺓ ﻋﻠﻴﻪ ،ﺑﻞ ﳜﻔﺖ ﺗﺄﺛﲑﻫﺎ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ ..ﺑﻴﻨﻤﺎ ﻳﺒﻘﻰ ﺍﳌﺆﺛﺮ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺪﺍﺋﻢ ﻫﻮ
"ﺍﳉﺬﺭ" ﺍﻟﺬﻱ ﺗﻨﺒﺖ ﻣﻨﻪ ﺍﻟﱰﻋﺔ ﺍﻟﻔﻄﺮﻳﺔ ..ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺘﻐﲑ ،ﻭﻻ ﻳﻔﺘﺮ ،ﻭﻻ ﻳﻜﻒ ﻋﻦ
ﺇﻋﻄﺎﺀ ﺩﻓﻌﺘﻪ ﻃﺎﳌﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻗﻴﺎ ﻋﻠﻰ ﺣﻴﻮﻳﺘﻪ ﻭﻭﻋﻴﻪ ،ﺣﱴ ﻭﺇﻥ ﻓﻘﺪ ﺑﻌﺾ ﻗﺪﺭﺍﺗﻪ..
ﻷﻧﻪ ﻫﻨﺎﻙ ﰲ ﻋﻤﻖ ﺍﻟﻔﻄﺮﺓ ،ﻭﻟﻴﺲ ﺷﺤﻨﺔ ﻋﺎﺭﺿﺔ ﺗﺬﻫﺐ ﺑﻌﺪ ﺣﲔ!
ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺴﺄﻝ :ﳌﺎﺫﺍ ﳜﺘﺮﻉ ﺍﻹﻧﺴﺎﻥ ﳐﺘﺮﻋﺎﺕ ﺟﺪﻳﺪﺓ ﻭﻻ ﻳﻜﻒ
ﻋﻦ ﺍﻻﺧﺘﺮﺍﻉ؟
ﺇﻥ ﻧﺰﻋﺔ ﺍﻻﺧﺘﺮﺍﻉ ﻫﻲ ﺫﺍﺎ ﻧﺰﻋﺔ ﻓﻄﺮﻳﺔ ،ﻧﺎﺷﺌﺔ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﺍﻟﺘﺤﺴﲔ
ﻭﺍﻟﺘﺠﻤﻴﻞ ،ﻭﻗﺪ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﰲ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺴﻌﻰ ﺍﻹﻧﺴﺎﻥ ﺩﺍﺋﻤﺎ ﺇﱃ ﺍﻻﺭﺗﻘﺎﺀ ﲝﻴﺎﺗﻪ
ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻹﺣﺴﺎﻥ ،ﻭﻻ ﻳﻘﻒ ﻋﻨﺪ ﻣﺴﺘﻮﻯ ﺍﻟﻀﺮﻭﺭﺓ ،ﻻ ﰲ ﺍﳌﺸﺎﻋﺮ ﻭﻻ ﰲ ﺍﶈﺴﻮﺳﺎﺕ:
" ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ،ﻭﺇﺫﺍ ﺫﲝﺘﻢ
)(٥٣٨
ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﺬﲝﺔ ،ﻭﻟﻴﺤﺪ ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ ،ﻭﻟﲑﺡ ﺫﺑﻴﺤﺘﻪ "!
ﻓﻤﻦ ﺃﺟﻞ ﲢﺴﲔ ﺍﳊﻴﺎﺓ ﻭﲡﻤﻴﻠﻬﺎ ﻟﻴﺼﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﻹﺣﺴﺎﻥ ﳜﺘﺮﻉ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ
ﺍﻟﺪﻭﺍﻡ ﺃﺩﻭﺍﺕ ﺟﺪﻳﺪﺓ ﻭﻭﺳﺎﺋﻞ ﺟﺪﻳﺪﺓ ..ﻓﻬﻞ ﳜﺘﺮﻋﻬﺎ ﻋﺒﺜﺎ ﺃﻡ ﻟﺘﻠﺒﻴﺔ ﺩﺍﻓﻊ ﰲ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ؟
ﻧﻌﻢ ..ﺇﻥ ﻛﻞ ﺍﺧﺘﺮﺍﻉ ﺣﲔ ﻭﺟﺪ ﺃﺣﺪﺙ ﺗﻐﻴﲑﺍﺕ ﰲ ﺻﻮﺭﺓ ﺍﳊﻴﺎﺓ ﻭﺃﺷﻜﺎﳍﺎ ﺭﲟﺎ
ﱂ ﺗﻜﻦ ﲣﻄﺮ ﻋﻠﻰ ﺍﻟﺒﺎﻝ ﺑﻨﻔﺲ ﺍﻟﺼﻮﺭﺓ ﻗﺒﻞ ﺃﻥ ﺗﺘﺤﻘﻖ ،ﻭﻟﻜﻨﻪ ﱂ ﻳﻠﺐ ﺭﻏﺒﺔ ﺃﺻﻴﻠﺔ ﰲ
ﺍﻟﻨﻔﺲ ،ﻓﻠﻦ ﻳﻘﺪﺭ ﻟﻪ ﺃﻥ ﻳﻌﻴﺶ! ﻓﺎﻟﺬﻱ ﳛﺮﻙ ﺍﳊﻴﺎﺓ ﺇﺫﻥ ﻟﻴﺲ ﻫﻮ ﺍﳌﺨﺘﺮﻋﺎﺕ ﰲ ﺫﺍﺎ ،ﺇﳕﺎ
ﻫﻮ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﻜﺎﻣﻨﺔ ،ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺍﻻﺧﺘﺮﺍﻉ..
ﻭﺗﻠﻚ ﺍﻟﺪﻭﺍﻓﻊ ﻫﻲ " ﺍﻟﻔﻄﺮﺓ " ﺍﻟﱵ ﻳﺴﺘﻮﻱ ﻓﻴﻬﺎ ﺭﺍﻛﺐ ﺍﳉﻤﻞ ﻭﺭﺍﻛﺐ ﺍﻟﺼﺎﺭﻭﺥ،
ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺻﻮﺭﺓ ﺍﻟﺘﻠﺒﻴﺔ ﺑﲔ ﺭﺍﻛﺐ ﺍﳉﻤﻞ ﻭﺭﺍﻛﺐ ﺍﻟﺼﺎﺭﻭﺥ!
) (٥٣٨ﺍﻗﺮﺃ ﺇﻥ ﺷﺌﺖ ﻓﺼﻼ ﺑﻌﻨﻮﺍﻥ " ﻓﻠﲑﺡ ﺫﺑﻴﺤﺘﻪ " ﰲ ﻛﺘﺎﺏ " ﻗﺒﺴﺎﺕ ﻣﻦ ﺍﻟﺮﺳﻮﻝ " ﻳﺸﺮﺡ ﺃﺑﻌﺎﺩ ﻫﺬﺍ
ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ <.
ﻭﻣﻦ ﻫﻨﺎ ﻻ ﻳﻨﻘﺴﻢ ﺍﻟﻨﺎﺱ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻘﻴﻢ ﺇﱃ ﺭﺍﻛﺐ ﲨﻞ ﻭﺭﺍﻛﺐ ﺻﺎﺭﻭﺥ! ﺇﳕﺎ
ﻳﻨﻘﺴﻤﻮﻥ ﺇﱃ ﺭﺍﻛﺐ ﲨﻞ ﻣﺆﻣﻦ ﻭﺭﺍﻛﺐ ﲨﻞ ﻛﺎﻓﺮ ،ﻭﺭﺍﻛﺐ ﺻﺎﺭﻭﺥ ﻣﺆﻣﻦ ﻭﺭﺍﻛﺐ
ﺻﺎﺭﻭﺥ ﻛﺎﻓﺮ ..ﻭﻫﻜﺬﺍ ،ﰲ ﻛﻞ ﳎﺎﻝ ﻣﻦ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ) .ﻫﻮ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻓﹶﻤﻨﻜﹸﻢ ﻛﹶﺎﻓﺮ
ﻭﻣﻨﻜﹸﻢ ﻣﺆﻣﻦ.(٥٣٩) (
ﻭﳏﻚ ﺍﻟﻘﻀﻴﺔ ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﻫﻮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺁﻟﺖ ﺇﻟﻴﻬﺎ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺣﲔ ﻓﻘﺪﻭﺍ
ﺍﻟﻘﻴﻢ ﺃﻭ ﺃﳘﻠﻮﻫﺎ ،ﻭﻋﻨﻮﺍ ﺑﺄﺷﻜﺎﻝ ﺍﳊﻴﺎﺓ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺟﻌﻠﻮﻫﺎ ﻫﻲ ﺍﻟﻘﻴﻢ ﺍﻟﺒﺪﻳﻠﺔ.
ﻭﺃﻭﺭﺑﺎ -ﰲ ﺟﺎﻫﻠﻴﺘﻬﺎ ﺍﳌﻌﺎﺻﺮﺓ -ﳝﻜﻦ ﺃﻥ ﺗﻘﻮﻝ ﺃﻱ ﺷﻲﺀ ﻭﳝﻜﻦ ﺃﻥ ﺗﻔﻌﻞ ﺃﻱ
ﺷﻲﺀ ،ﻭﻟﻮ ﺃﺩﻯ ﺇﱃ ﺗﺪﻣﲑ ﺣﻴﺎﺎ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ..ﺃﻣﺎ ﺍﻟﺘﻄﻮﺭﻳﻮﻥ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺃﲰﺎﺀ
ﺇﺳﻼﻣﻴﺔ ،ﻓﻤﺎ ﺧﻄﺒﻬﻢ؟!
ﻧﺴﺄﳍﻢ ﺳﺆﺍﻻ ﻭﺍﺣﺪﺍ ،ﻧﻄﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻣﻨﺎﺀ ﻣﻊ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻹﺟﺎﺑﺔ ﻋﻨﻪ:
ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ ﻭﺃﻋﻠﻰ ﻭﺃﺭﻓﻊ ﻭﺃﻗﻮﻡ :ﺟﻴﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﺃﻡ ﻫﺬﺍ ﺍﳉﻴﻞ ﺍﻟﻨﻜﺪ
ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ؟
ﰒ ﻧﺮﺗﺐ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺳﺆﺍﻻ ﺁﺧﺮ :ﻫﻞ ﺍﻟﻔﺎﺭﻕ ﺍﳊﻘﻴﻘﻲ ﺑﲔ ﺟﻴﻞ ﻣﻦ ﺍﻟﺒﺸﺮ ﻭﺟﻴﻞ
ﻛﺎﻣﻦ ﰲ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﻳﺘﻤﺴﻜﻮﻥ ﺎ ﻭﻳﻌﻴﺸﻮﻥ ﻋﻠﻰ ﻫﺪﺍﻫﺎ ،ﺃﻡ ﰲ ﺛﻮﺭﺓ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺛﻮﺭﺓ
ﺍﳌﻌﻠﻮﻣﺎﺕ؟!
ﻭﻻ ﳛﺴﱭ ﺃﺣﺪ ﺃﻧﻨﺎ ﻧﺮﻳﺪ ﺑﻘﻮﻟﻨﺎ ﻫﺬﺍ ﺃﻥ ﻧﻠﻐﻲ ﻗﻴﻤﺔ ﺍﻟﺘﻘﺪﻡ ﺍﳌﺎﺩﻱ ﻭﺍﻟﻌﻠﻤﻲ
ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ﺍﻟﺬﻱ ﺃﺣﺮﺯﺗﻪ ﺍﻟﺒﺸﺮﻳﺔ ﲜﻬﺎﺩﻫﺎ ﺍﻟﻄﻮﻳﻞ..
ﻓﺎﳌﺘﺨﻠﻒ ﻋﻦ ﺍﻟﺮﻛﺐ ﰲ ﻫﺬﻩ ﺍﻟﺸﺌﻮﻥ ﻛﻠﻬﺎ ﳐﻄﺊ ﰲ ﺍﳌﻴﺰﺍﻥ ﺍﻟﺮﺑﺎﱐ .ﻓﻘﺪ ﺧﻠﻖ ﺍﷲ
ﺍﻹﻧﺴﺎﻥ ﻟﻌﻤﺎﺭﺓ ﺍﻷﺭﺽ) :ﻫﻮ ﺃﹶﻧﺸﺄﹶﻛﹸﻢ ﻣﻦ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﺍﺳﺘﻌﻤﺮﻛﹸﻢ ﻓﻴﻬﺎ( ).(٥٤٠
ﻭﺃﻋﻄﺎﻩ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﻣﺎ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ) :ﻭﺍﻟﻠﱠﻪ ﺃﹶﺧﺮﺟﻜﹸﻢ ﻣﻦ ﺑﻄﹸﻮ ﻥ
ﺸﻜﹸﺮﻭﻥﹶ( ).(٥٤١ﺃﹸﻣﻬﺎﺗﻜﹸﻢ ﻻ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺷﻴﺌﺎﹰ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻟﹾﺄﹶﺑﺼﺎﺭ ﻭﺍﻟﹾﺄﹶﻓﹾﺌﺪﺓﹶ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗ
ﰒ ﺳﺨﺮ ﻟﻺﻧﺴﺎﻥ ﻃﺎﻗﺎﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ) :ﻭﺳﺨﺮ ﻟﹶﻜﹸﻢ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ
ﻭﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺟﻤﻴﻌﺎﹰ ﻣﻨﻪ.(٥٤٢) (
ﻓﺈﺫﺍ ﻗﺼﺮ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﺩﻭﺍﺕ ﺍﻟﱵ ﻭﻫﺒﻬﺎ ﻟﻪ ﺍﷲ ،ﻭﻗﺼﺮ ﰲ ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ،
ﻭﻗﺼﺮ ﰲ ﲢﻘﻴﻖ ﻣﺎ ﺳﺨﺮ ﺍﷲ ﻟﻪ ﻣﻦ ﻃﺎﻗﺎﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻓﻬﻮ ﳐﻄﺊ ﻭﻣﻘﺼﺮ ﺑﻜﻞ
ﺗﺄﻛﻴﺪ..
ﻭﻟﻜﻦ ﺩﻋﻨﺎ ﻧﻌﻘﺪ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺭﺟﻠﲔ ،ﺃﺣﺪﳘﺎ ﻣﺘﺨﻠﻒ ﻋﻤﺮﺍﻧﻴﺎ ﻭﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﻣﺎﺩﻳﺎ،
ﻭﻟﻜﻨﻪ ﻋﻔﻴﻒ ،ﻻ ﻳﻔﻜﺮ ﰲ ﺍﻟﻌﺪﻭﺍﻥ ﻋﻠﻰ ﻏﲑﻩ ،ﻋﻔﻴﻒ ﰲ ﺗﻨﺎﻭﻟﻪ ﻟﻄﻴﺒﺎﺕ ﺍﳊﻴﺎﺓ ﻻ ﻳﺴﻄﻮ
ﻋﻠﻰ ﻋﺮﺽ ،ﻭﻻ ﻳﺴﻄﻮ ﻋﻠﻰ ﺣﻖ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ﰲ ﺍﳊﻴﺎﺓ ،ﻭﺍﻟﺜﺎﱐ ﻣﺘﻘﺪﻡ ﻣﺎﺩﻳﺎ ،ﻳﻨﺒﻊ ﺍﻟﺘﻘﺪﻡ
ﺍﳌﺎﺩﻱ ﻣﻦ ﺑﲔ ﺃﻇﺎﻓﺮﻩ ،ﻭﻟﻜﻨﻪ ﻳﺒﻴﺢ ﻟﻨﻔﺴﻪ -ﺃﻭ ﻟﺸﻌﺒﻪ -ﺃﻥ ﻳﺼﺒﻎ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﺑﺼﺒﻐﺘﻪ ﻭﻟﻮ
ﻛﺎﻧﺖ ﺷﻮﻫﺎﺀ ،ﻭﻳﺒﻴﺢ ﻟﻨﻔﺴﻪ -ﺃﻭ ﻟﺸﻌﺒﻪ -ﺃﻥ ﻳﻘﺘﻞ ﻭﻳﺴﻔﻚ ﺍﻟﺪﻣﺎﺀ ﰲ ﺳﺒﻴﻞ ﺍﻟﺴﻴﻄﺮﺓ
ﻭﺍﻟﻌﻠﻮ ،ﻭﻳﺒﻴﺢ ﻟﻨﻔﺴﻪ -ﺃﻭ ﻟﺸﻌﺒﻪ -ﺃﻥ ﻳﺘﺤﻜﻢ ﰲ ﺃﻗﺪﺍﺭ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺸﻌﻮﺏ..
ﻛﻼﳘﺎ ﳐﻄﺊ ﻭﻻ ﺷﻚ ،ﻭﻟﻜﻦ ﺃﻳﻬﻤﺎ ﺧﻄﺆﻩ ﺃﻛﱪ ﻭﺃﺧﻄﺮ؟ ﻭﺃﻳﻬﻤﺎ ﺟﺮﻣﻪ ﺃﻛﱪ
ﻭﺃﺧﻄﺮ؟
ﺇﺫﺍ ﺗﺒﲔ ﻟﻨﺎ ﻣﻦ ﺍﻟﺒﺤﺚ ﺍﳌﻮﺿﻮﻋﻲ ﺃﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺃﺻﻮﻻ ﺩﺍﺋﻤﺔ ﻻ ﺗﺘﻐﲑ ،ﻫﻲ
ﺍﳌﺮﻛﻮﺯﺓ ﰲ ﺃﺻﻞ ﺍﻟﻔﻄﺮﺓ ،ﻭﺻﻮﺭﺍﹰ ﻣﺘﻐﲑﺓ ﻣﻦ ﺍﳌﻤﺎﺭﺳﺔ ﻟﺒﻌﺾ ﺍﻟﻨﻮﺍﺯﻉ ﺍﻟﻔﻄﺮﻳﺔ )ﻭﻟﻴﺲ
ﻛﻠﻬﺎ( ﻣﻊ ﺛﺒﺎﺕ ﺃﺻﻮﳍﺎ ﻭﻣﻨﺎﺑﻌﻬﺎ ﰲ ﺍﻟﻔﻄﺮﺓ ،ﻓﻤﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺜﻠﻰ ﻟﺘﻨﻈﻴﻢ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ
ﺃﺳﺲ ﺳﻠﻴﻤﺔ ﺗﺘﺠﺎﻭﺏ ﻣﻊ ﺗﻠﻚ ﺍﻟﻔﻄﺮﺓ ﰲ ﺛﻮﺍﺑﺘﻬﺎ ﻭﻣﺘﻐﲑﺍﺎ :ﺗﺜﺒﻴﺖ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﳎﺎﻻﺕ
ﺍﳊﻴﺎﺓ ﻛﺎﻓﺔ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻤﺎ ﳚﺪ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ؟ ﺃﻡ ﺗﺮﻛﻬﺎ ﺗﺘﻐﲑ ﰲ ﲨﻴﻊ ﳎﺎﻻﺎ ﻛﻠﻤﺎ
ﻋﻦ ﻟﻠﺒﺸﺮ ﺃﻥ ﻳﻐﲑﻭﺍ؟ ﺃﻡ ﺗﺜﺒﻴﺖ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﺍﻟﺜﺒﺎﺕ ،ﻭﺇﺗﺎﺣﺔ ﺍﺎﻝ ﻟﻠﻤﺘﻐﲑﺍﺕ ﺃﻥ ﺗﺘﻐﲑ ﻣﻊ
ﺗﺜﺒﻴﺖ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ﰲ ﺗﻐﲑﻫﺎ؟
ﻫﻨﺎ -ﰲ ﻫﺬﺍ ﺍﺎﻝ ﺑﺎﻟﺬﺍﺕ -ﻳﺘﺠﻠﻰ ﻟﻨﺎ ﻋﻨﺼﺮ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻹﻋﺠﺎﺯ ﰲ ﺍﻟﺘﺸﺮﻳﻊ
ﺍﻟﺮﺑﺎﱐ.
ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺛﻮﺍﺑﺖ ﻟﻴﺲ ﻣﻦ ﺷﺄﺎ ﺃﻥ ﺗﺘﻐﲑ ﻷﻥ ﺗﻐﲑﻫﺎ ﻳﻔﺴﺪ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ.
ﻭﻫﺬﻩ ﻧﺼﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ ﻧﺼﺎ ﺻﺮﳛﺎ ﻣﻠﺰﻣﺎ .ﻭﻫﻨﺎﻙ ﻣﺘﻐﲑﺍﺕ ﻟﻴﺲ ﻣﻦ ﺷﺄﺎ ﺃﻥ ﺗﺜﺒﺖ
ﻋﻠﻰ ﺻﻮﺭﺓ ﻣﻌﻴﻨﺔ ﻷﻥ ﺗﺜﺒﻴﺘﻬﺎ ﳚﻤﺪ ﺍﳊﻴﺎﺓ ﻭﻳﻌﻮﻗﻬﺎ ﻋﻦ ﺍﻟﻨﻤﻮ ﺍﻟﺴﻮﻱ ،ﻭﻫﺬﻩ -ﰲ ﺍﻟﺸﺮﻳﻌﺔ
ﺍﻟﺮﺑﺎﻧﻴﺔ -ﻣﻔﺘﻮﺡ ﻓﻴﻬﺎ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ،ﻣﻊ ﺗﺜﺒﻴﺖ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ،ﲝﻴﺚ ﻻ ﲢﻞ
ﺣﺮﺍﻣﺎ ،ﻭﻻ ﲢﺮﻡ ﺣﻼﻻ ،ﻭﻻ ﺗﺼﺎﺩﻡ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ.
ﻭﺬﺍ ﺗﻮﺍﻛﺐ ﺍﻟﺸﺮﻳﻌﺔ ﺣﺮﻛﺔ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﲨﻴﻊ ﺧﻄﻮﺍﺎ ،ﻭﺗﻀﺒﻂ ﻣﻨﻄﻠﻘﻬﺎ ﰲ ﺫﺍﺕ
ﺍﻟﻮﻗﺖ ،ﻓﻼ ﺗﺄﺳﻦ ﻣﻦ ﺍﳉﻤﻮﺩ ،ﻭﻻ ﲡﻨﺢ ﺇﱃ ﺍﻻﳓﺮﺍﻑ.
) (٥٤٣ﺍﻗﺮﺃ ﺇﻥ ﺷﺌﺖ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﰲ ﻛﺘﺎﺏ " ﺍﻟﺘﻄﻮﺭ ﻭﺍﻟﺜﺒﺎﺕ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ".
ﻫﻨﺎﻙ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﳋﻤﺲ :ﺣﻔﻆ ﺍﻟﺪﻳﻦ ،ﻭﺣﻔﻆ ﺍﻟﻌﻘﻞ ،ﻭﺣﻔﻆ ﺍﻟﻨﻔﺲ ،ﻭﺣﻔﻆ
ﺍﻟﻌﺮﺽ ،ﻭﺣﻔﻆ ﺍﳌﺎﻝ .ﻫﺬﻩ ﺛﻮﺍﺑﺖ ﻻ ﲣﻀﻊ ﻟﻠﺘﻐﻴﲑ ،ﻻ ﻣﻦ ﺣﻴﺚ ﺍﳉﻮﻫﺮ ﻭﻻ ﻣﻦ ﺣﻴﺚ
ﺍﻟﺼﻮﺭﺓ ،ﻷﻥ ﺃﻱ ﺗﻐﻴﲑ ﻓﻴﻬﺎ ﻳﻔﺴﺪ ﺍﳊﻴﺎﺓ.
ﻭﻣﻦ ﺣﻔﻆ ﺍﻟﻌﺮﺽ ﲢﺮﱘ ﺍﻟﻔﺎﺣﺸﺔ ﻭﻣﺎ ﻳﻘﺮﺏ ﻣﻨﻬﺎ ﺃﻭ ﻳﺆﺩﻱ ﺇﻟﻴﻬﺎ.
ﻭﻣﻦ ﺣﻔﻆ ﺍﳌﺎﻝ ﲢﺮﱘ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﻐﺶ ﻭﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ.
ﻭﺗﺘﻌﻠﻖ ﺬﻩ ﲨﻴﻌﺎ ﺣﺪﻭﺩ ﻻ ﺗﻐﻴﲑ ﻓﻴﻬﺎ ،ﻭﻻ ﺍﺳﺘﺒﺪﺍﻝ ﻟﻐﲑﻫﺎ ﺎ.
ﰒ ﻫﻨﺎﻙ ﺛﻮﺍﺑﺖ ﺃﺧﺮﻯ ﻧﺎﺷﺌﺔ ﻣﻦ ﺛﺒﺎﺕ ﺃﺭﻛﺎﺎ ﻭﻋﺪﻡ ﻗﺎﺑﻠﻴﺘﻬﺎ ﻟﻠﺘﻐﻴﲑ ،ﻛﻌﻼﻗﺎﺕ
ﺍﻷﺳﺮﺓ ،ﻭﻋﻼﻗﺎﺕ ﺍﳉﻨﺴﲔ ،ﻭﻋﻼﻗﺎﺕ ﺍﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ،ﻭﻋﻼﻗﺎﺕ ﺍﻷﻣﺔ
ﺍﻹﺳﻼﻣﻴﺔ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻢ.
ﻭﻫﻨﺎﻙ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﺗﺘﻐﲑ ﺻﻮﺭﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ،ﻧﺘﻴﺠﺔ ﺗﻔﺎﻋﻞ ﺍﻟﻌﻘﻞ
ﺍﻟﺒﺸﺮﻱ ﻣﻊ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ،ﻭﺍﻛﺘﺴﺎﺏ ﺍﻹﻧﺴﺎﻥ ﺧﱪﺍﺕ ﺟﺪﻳﺪﺓ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ..
ﻓﺘﺘﻐﲑ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ،ﻭﺍﻟﺼﻮﺭﺓ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ،ﻭﺍﻟﺼﻮﺭﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻟﻜﻨﻬﺎ ﰲ ﺗﻐﲑﻫﺎ
ﺍﻟﺪﺍﺋﻢ ﻻ ﻳﻨﺒﻐﻲ ﳍﺎ ﺃﻥ ﲣﺮﺝ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ،ﻭﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﻛﺘﺎﺏ
ﺍﷲ )ﻭﺍﻟﺴﻨﺔ ﻣﻜﻤﻠﺔ ﻭﺷﺎﺭﺣﺔ ،ﻭﻫﻲ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ(.
ﻭﻫﻜﺬﺍ ﺗﻨﻤﻮ ﺍﺘﻤﻌﺎﺕ ﳕﻮﺍ ﺳﻮﻳﺎ ،ﻭﺗﺘﻐﲑ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﰲ ﺣﻴﺎﺎ ﻣﻦ ﺟﻴﻞ ﺇﱃ
ﺟﻴﻞ ،ﻭﻣﻦ ﻃﻮﺭ ﺇﱃ ﻃﻮﺭ ،ﻭﻟﻜﻦ ﺃﺻﻮﳍﺎ ﻻ ﺗﺘﻐﲑ ..ﻓﺘﻈﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻋﺎﻣﻠﺔ ﰲ ﺣﻴﺎﺎ ،ﻻ
ﲢﺘﺎﺝ ﺇﱃ ﺗﺒﺪﻳﻞ ﻭﻻ ﺗﻐﻴﲑ ﻭﻻ ﺗﻌﺪﻳﻞ ،ﺑﻴﻨﻤﺎ ﻳﻈﻞ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻔﺘﻮﺣﺎ ﻟﺘﻐﻄﻴﺔ ﻣﺎ ﳚﺪ ﻣﻦ
ﺃﻣﻮﺭ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺑﻐﻄﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﻻ ﻳﺘﻐﲑ ،ﻭﺗﻈﻞ ﺍﻷﻣﺔ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﺇﺳﻼﻣﻬﺎ
ﲟﺤﺎﻓﻈﺘﻬﺎ ﻋﻠﻰ ﻋﻘﻴﺪﺎ ﻭﺷﺮﻳﻌﺘﻬﺎ ،ﻭﳏﺎﻓﻈﺔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻋﻠﻰ ﺭﺿﻮﺍﻥ ﺍﷲ ،ﺍﻟﺬﻱ ﺃﻧﺰﻝ
ﻏﻀﺒﻪ ﻋﻠﻰ ﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ) :ﺃﹶﻓﹶﺤﻜﹾﻢ ﺍﻟﹾﺠﺎﻫﻠﻴﺔ ﻳﺒﻐﻮﻥﹶ ﻭﻣﻦ ﺃﹶﺣﺴﻦ ﻣﻦ ﺍﻟﻠﱠﻪ
ﺣﻜﹾﻤﺎﹰ ﻟﻘﹶﻮﻡﹴ ﻳﻮﻗﻨﻮﻥﹶ( )) .(٥٤٤ﻓﹶﻼ ﻭﺭﺑﻚ ﻻ ﻳﺆﻣﻨﻮﻥﹶ ﺣﺘﻰ ﻳﺤﻜﱢﻤﻮﻙ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻨﻬﻢ ﺛﹸﻢ
ﻻ ﻳﺠﹺﺪﻭﺍ ﻓﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﺣﺮﺟﺎﹰ ﻣﻤﺎ ﻗﹶﻀﻴﺖ ﻭﻳﺴﻠﱢﻤﻮﺍ ﺗﺴﻠﻴﻤﺎﹰ( ).(٥٤٥
ﻛﺮﺍﻣﺘﻪ ﳏﻔﻮﻇﺔ ﺑﺎﻟﺘﻜﺮﱘ ﺍﻟﺮﺑﺎﱐ) :ﻭﻟﹶﻘﹶﺪ ﻛﹶﺮﻣﻨﺎ ﺑﻨﹺﻲ ﺁﺩﻡ ﻭﺣﻤﻠﹾﻨﺎﻫ ﻢ ﻓﻲ ﺍﻟﹾﺒﺮ
ﻭﺍﻟﹾﺒﺤﺮﹺ ﻭﺭ ﺯﻗﹾﻨﺎﻫﻢ ﻣﻦ ﺍﻟﻄﱠﻴﺒﺎﺕ ﻭﻓﹶﻀﻠﹾﻨﺎﻫﻢ ﻋﻠﹶﻰ ﻛﹶﺜﲑﹴ ﻣﻤﻦ ﺧﻠﹶﻘﹾﻨﺎ ﺗﻔﹾﻀﻴﻼﹰ( ).(٥٤٦
ﻓﻼ ﻳﺘﺠﺴﺲ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﺆﺧﺬ ﺑﺎﻟﻈﻨﺔ ،ﻭﻻ ﻳﺆﺧﺬ ﲜﺮﻳﺮﺓ ﻏﲑﻩ ،ﻭﻻ ﻳﻘﺘﺤﻢ ﻋﻠﻴﻪ
ﻣﺴﻜﻨﻪ ،ﻭﻻ ﺗﻨﺘﻬﻚ ﺣﺮﻣﺎﺗﻪ ،ﻭﻫﻮ ﺑﺮﻱﺀ ﺣﱴ ﺗﺜﺒﺖ ﺇﺩﺍﻧﺘﻪ ،ﻭﻻ ﻳﻀﺮﺏ ﻭﻻ ﻳﻌﺬﺏ ﻭﻻ ﺗﻘﻴﺪ
ﺣﺮﻳﺘﻪ ﺑﻐﲑ ﻣﻮﺟﺐ ،ﻭﻻ ﺑﺪ ﻋﻨﺪ ﺍﺎﻣﻪ ﻣﻦ ﻗﺮﺍﺋﻦ ﺗﺆﻳﺪ ﺍﻻﺎﻡ ،ﻭﻟﻜﻦ ﻻ ﺗﺆﺧﺬ ﻣﻨﻪ
ﺍﻻﻋﺘﺮﺍﻓﺎﺕ ﻗﺴﺮﺍ ﺑﺎﻟﺘﻌﺬﻳﺐ ﻭﻻ ﺑﺎﻹﻏﺮﺍﺀ ،ﻭﳛﺎﻛﻢ -ﺣﲔ ﳛﺎﻛﻢ -ﲟﻘﺘﻀﻰ ﺍﻟﺸﺮﻳﻊ ﺍﻟﺮﺑﺎﻧﻴﺔ
ﻻ ﻋﻠﻰ ﻫﻮﻯ ﻣﻦ ﳛﺎﻛﻤﻪ.
ﻭﻟﻪ ﻧﺸﺎﻃﻪ ﺍﳌﺸﺮﻭﻉ :ﻳﻌﻤﻞ ،ﻭﻳﺘﻜﺴﺐ ﻛﺴﺐ ﺣﻼﻻ ،ﻭﳝﺘﻠﻚ ،ﻭﻳﺒﻴﻊ ﻭﻳﺸﺘﺮﻱ،
ﻭﻳﺮﺙ ،ﻭﻳﻮﺭﺙ ،ﻭﻳﻬﺐ ﻭﻳﺘﺼﺪﻕ ﻣﻦ ﻣﺎﻟﻪ ﻛﻤﺎ ﻳﺸﺎﺀ ،ﻻ ﻗﻴﺪ ﻋﻠﻴﻪ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻣﺎ
ﺗﻘﺘﻀﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ.
ﻭﺃﻣﺎ ﻣﺎ ﻳﺴﻤﻰ ﺍﻟﻴﻮﻡ " ﺍﳊﻘﻮﻕ ﺍﻟﺴﻴﺎﺳﻴﺔ " ،ﻓﻬﻲ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﺟﺒﺎﺕ..
)(٥٤٧
ﻓﺎﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺸﺌﻮﻥ ﺍﻟﻌﺎﻣﺔ ﻭﺍﺟﺐ " :ﻣﻦ ﱂ ﻳﻬﺘﻢ ﺑﺄﻣﺮ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻴﺲ ﻣﻨﻬﻢ "
ﻭﺍﻟﻨﺼﺢ ﻟﻠﺤﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ ﻭﺍﺟﺐ " :ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ .ﻗﺎﻟﻮﺍ :ﳌﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟
ﻗﺎﻝ :ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺧﺎﺻﺘﻬﻢ " ).(٥٤٨
ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﺟﺐ) :ﻭﻟﹾﺘﻜﹸﻦ ﻣﻨﻜﹸﻢ ﺃﹸﻣﺔﹲ ﻳﺪﻋﻮﻥﹶ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺨﻴ ﹺﺮ
ﻭﻳﺄﹾﻣﺮﻭﻥﹶ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥﹶ ﻋﻦﹺ ﺍﻟﹾﻤﻨﻜﹶﺮﹺ ﻭﺃﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﹾﻤﻔﹾﻠﺤﻮﻥﹶ( ) " .(٥٤٩ﻣﻦ ﺭﺃﻯ
ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍﹰ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ،ﻓﻤﻦ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ،ﻓﻤﻦ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ ،ﻭﻫﻮ ﺃﺿﻌﻒ
ﺍﻹﳝﺎﻥ " ).(٥٥٠
ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﻣﺘﺮﻭﻛﺎ ﻋﻠﻰ ﻫﻮﺍﻩ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ﲢﺖ ﻣﻈﻠﺔ " ﺍﳊﺮﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ " ﻛﻤﺎ
ﺗﻔﻌﻞ ﺍﻟﻨﻈﻢ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ،ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﺗﻠﻚ ﺍﳊﺮﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺣﺮﻳﺔ ﺍﻹﳊﺎﺩ ،ﻭﺣﺮﻳﺔ ﺍﻟﺘﺤﻠﻞ
ﺍﳋﻠﻘﻲ ،ﻭﺣﺮﻳﺔ ﺍﻛﺘﺴﺎﺏ ﺍﳌﺎﻝ ﺍﳊﺮﺍﻡ ﺑﺎﻟﺮﺑﺎ ،ﻭﺑﻨﺸﺮ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﻔﺠﻮﺭ ﺍﻟﺬﻱ ﻳﺪﺭ ﺍﳌﺎﻝ
ﻋﻠﻰ ﻧﺎﺷﺮﻳﻪ!!
ﺇﻥ ﺗﻠﻚ " ﺍﳊﺮﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ " ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻛﺎﺕ ﺟﺰﺀﺍ ﻣﻦ ﳐﻄﻂ ﺇﻓﺴﺎﺩ
ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﻳﺪ " ﺷﻌﺐ ﺍﷲ ﺍﳌﺨﺘﺎﺭ " ،ﺩﺳﻮﻩ ﻋﻠﻰ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺣﱴ ﺻﺎﺭ ﺟﺰﺀﺍ ﻣﻦ "
ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ " ﲢﺖ ﺷﻌﺎﺭ Laissez Passer , Laissez Faireﺩﻋﻪ ﻳﻌﻤﻞ )ﻣﺎ ﻳﺸﺎﺀ( ﺩﻋﻪ ﳝﺮ
)ﻣﻦ ﺣﻴﺚ ﻳﺸﺎﺀ( ،ﻭﱂ ﻳﻜﻦ ﺍﻟﻘﺼﺪ ﻣﻨﻪ ﺍﳋﲑ ﻟﻠﺒﺸﺮﻳﺔ ﻭﺇﻥ ﺑﺪﺍ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻳﻮﻣﺌﺬ ﺃﻧﻪ "
ﲢﺮﻳﺮ " ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﻭﺍﻟﻀﻐﻮﻁ ﺍﻟﱵ ﻛﺎﻧﺖ ﲡﺜﻢ ﻋﻠﻰ ﺻﺪﻭﺭ ﺍﻟﺸﻌﻮﺏ ﻭﺗﻜﺘﻢ ﺃﻧﻔﺎﺳﻬﺎ ،ﻭﻟﻜﻦ
ﺍﳌﺨﻄﻄﲔ ﺍﻟﺸﺮﻳﺮﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺃﺑﻌﺎﺩﻩ ،ﻓﻠﻢ ﻳﻘﻔﻮﺍ ﺑﻪ ﻋﻨﺪ ﺇﺯﺍﻟﺔ ﺍﻟﻈﻠﻢ ،ﺑﻞ ﲡﺎﻭﺯﻭﻫﺎ ﺇﱃ
ﺍﻹﻓﺴﺎﺩ ﺍﳌﻘﺼﻮﺩ) :ﻭﻳﺴﻌﻮﻥﹶ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻓﹶﺴﺎﺩﺍﹰ ﻭﺍﻟﻠﱠﻪ ﻻ ﻳﺤﺐ ﺍﻟﹾﻤﻔﹾﺴِﺪﻳﻦ.(٥٥٢) (
ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻜﻔﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﻔﺮﺩ ﻛﺮﺍﻣﺘﻪ ،ﻭﺗﻌﻄﻴﻪ ﺣﻘﻮﻗﻪ ﺍﳌﻌﻘﻮﻟﺔ ،ﻓﺈﺎ ﲢﻔﻆ
ﻟﻠﺠﻤﺎﻋﺔ ﻛﻴﺎﺎ ﻛﺬﻟﻚ .ﻓﻠﻠﺠﻤﺎﻋﺔ ﺣﻖ ﺍﻟﺘﻘﻮﱘ ﻟﻠﻔﺮﺩ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺣﺪﻭﺩﻩ ﺍﳌﺸﺮﻭﻋﺔ،
ﻓﻴﺘﻌﺪﻯ ﻋﻠﻰ ﺣﺮﻣﺎﺕ ﺍﷲ ،ﺃﻭ ﻳﻌﻴﺚ ﰲ ﺍﻷﺭﺽ ﻓﺴﺎﺩﺍ ،ﺃﻭ ﻳﺆﺫﻱ ﻏﲑﻩ ،ﺃﻭ ﻳﺄﰐ ﲟﻨﻜﺮ ﻻ
ﺗﻘﺮﻩ ﺍﻷﻋﺮﺍﻑ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﳛﺘﺞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺄﻧﻪ ﺣﺮ ﻳﻔﻌﻞ ﻣﺎ
ﻳﺸﺎﺀ..
ﻭﻟﻴﺲ ﻫﻨﺎ ﳎﺎﻝ ﺗﻔﺼﻴﻞ ﻣﺎ ﳛﻖ ﻟﻠﺤﺎﻛﻢ ﻭﻣﺎ ﳛﻖ ﻷﻓﺮﺍﺩ ﺍﻷﻣﺔ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ
ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﻷﺧﺬ ﻋﻠﻰ ﻳﺪ ﺍﳌﻌﺘﺪﻱ ،ﻭﻣﺮﺗﻜﺐ ﺍﳌﻨﻜﺮ ،ﻓﺘﻠﻚ ﻣﺒﺎﺣﺚ ﻣﺘﺨﺼﺼﺔ
ﺗﻄﻠﺐ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ،ﺇﳕﺎ ﻧﺘﺤﺪﺙ ﻫﻨﺎ ﻋﻦ ﺍﳋﻄﻮﻁ ﺍﻟﻌﺮﻳﻀﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ﺣﻖ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ
ﺍﻟﻔﺮﺩ .ﲟﺎ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﻄﻐﻴﺎﻥ ،ﻭﺇﻳﻘﺎﻉ ﺍﻟﻀﺮﺭ ﻭﺍﻷﺫﻯ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ،ﻭﳝﻨﻌﻪ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ
ﺍﻟﻌﺮﻑ ،ﻭﺇﺷﺎﻋﺔ ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ،ﻭﺗﺰﻳﲔ ﺍﳌﻨﻜﺮ ﺑﺎﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻌﻤﻞ ،ﻭﺗﺰﻳﲔ ﺍﳋﺮﻭﺝ
ﻋﻠﻰ ﺃﻭﺍﻣﺮ ﺍﷲ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻔﺴﺎﺩ ﻣﻦ ﺃﻱ ﻧﻮﻉ ﻓﻜﺮﻳﺎ ﻛﺎﻥ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺎ ﺃﻭ ﺃﺧﻼﻗﻴﺎ ﺃﻭ
ﺍﻗﺘﺼﺎﺩﻳﺎ ﺃﻭ ﺳﻴﺎﺳﻴﺎ ..ﻓﻤﻦ ﺣﻖ ﺍﳉﻤﺎﻋﺔ ﺃﻥ ﲢﻤﻲ ﻧﻔﺴﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﺮ ﻛﻠﻪ ،ﻭﺣﻘﻬﺎ ﰲ
ﺫﻟﻚ ﻣﻘﺪﺱ ﻛﺤﻖ ﺍﻟﻔﺮﺩ..
ﻭﻟﻜﻦ ﻣﺰﻳﺔ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﺃﻧﻪ ﻻ ﻳﺼﻨﻊ ﻛﻤﺎ ﺗﺼﻨﻊ ﺍﻟﻨﻈﻢ ﺍﻟﺸﻤﻮﻟﻴﺔ ،ﺍﻟﱵ ﺗﺴﺤﻖ
ﺍﻟﻔﺮﺩ ﲢﺖ ﺛﻘﻠﻬﺎ ،ﻓﺘﺤﺮﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﺘﺢ ﻓﻤﻪ ﺑﻜﻠﻤﺔ ﻧﻘﺪ ﻟﻠﺤﺎﻛﻢ ﺃﻭ ﺣﺎﺷﻴﺘﻪ ،ﻭﺗﺮﺍﻗﺒﻪ ﺣﱴ
ﰲ ﺧﻠﻮﺗﻪ ،ﻭﺗﻌﺪ ﻋﻠﻴﻪ ﺃﻧﻔﺎﺳﻪ ،ﻭﺗﺘﺠﺴﺲ ﻋﻠﻴﻪ ،ﻭﺗﺘﻌﺎﻣﻞ ﻣﻌﻪ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﺃﻧﻪ ﳎﺮﻡ ﻳﺘﻮﻗﻊ ﻣﻨﻪ
ﻋﻤﻞ ﺍﻟﺸﺮ ﰲ ﻛﻞ ﳊﻈﺔ ،ﻭﻋﻠﻴﻪ ﻫﻮ ﺃﻥ ﻳﺜﺒﺖ ﺑﺮﺍﺀﺗﻪ ﰲ ﻛﻞ ﳊﻈﺔ!
ﻭﻟﻘﺪ ﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻫﻮ ﻣﻦ ﻫﻮ ﰲ ﻫﻴﺒﺘﻪ ﺍﻟﱵ ﺃﺿﻔﺎﻫﺎ ﺍﷲ ﻋﻠﻴﻪ ،ﻳﻘﺒﻞ
ﺍﻟﻨﻘﺪ ،ﻭﻳﻘﻮﻝ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﳝﻨﻊ ﺃﺣﺪ ﺍﻟﺮﻋﻴﺔ ﻣﻦ ﻗﻮﻟﺔ ﻳﻨﺘﻘﺪ ﻓﻴﻬﺎ ﺍﳋﻠﻴﻔﺔ :ﺩﻋﻪ! ﻓﻼ ﺧﲑ ﻓﻴﻬﻢ
ﺇﻥ ﱂ ﻳﻘﻮﻟﻮﻫﺎ ﻟﻨﺎ ،ﻭﻻ ﺧﲑ ﻓﻴﻨﺎ ﺇﻥ ﱂ ﻧﺴﻤﻌﻬﺎ ﻣﻨﻬﻢ! ﻭﻳﻘﺒﻞ ﻣﻦ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ :ﻻ ﲰﻊ ﻟﻚ ﺍﻟﻴﻮﻡ ﻋﻠﻴﻨﺎ ﻭﻻ ﻃﺎﻋﺔ ﺣﱴ ﺗﺒﲔ ﻟﻨﺎ ﻣﻦ ﺃﻳﻦ ﻟﻚ ﻫﺬﺍ ﺍﻟﱪﺩ ﺍﻟﺬﻱ
ﺍﺋﺘﺰﺭﺕ ﺑﻪ ،ﻭﺃﻧﺖ ﺭﺟﻞ ﻃﻮﺍﻝ ﻻ ﻳﻜﻔﻴﻚ ﺑﺮﺩ ﻭﺍﺣﺪ ﻛﻤﺎ ﻧﺎﻝ ﺑﻘﻴﺔ ﺍﳌﺴﻠﻤﲔ! ﻭﻳﻘﺒﻞ ﻣﻦ
ﺍﻣﺮﺃﺓ ﺃﻥ ﺗﻨﺎﻗﺸﻪ ﰲ ﺃﻣﺮ ﺍﳌﻐﺎﻻﺓ ﰲ ﺍﳌﻬﻮﺭ ﰒ ﻳﻘﻮﻝ :ﺃﺧﻄﺄ ﻋﻤﺮ ﻭﺃﺻﺎﺑﺖ ﺍﻣﺮﺃﺓ.
ﺇﳕﺎ ﻫﻮ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺬﻱ ﳝﻨﻊ ﻃﻐﻴﺎﻥ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﻭﻃﻐﻴﺎﻥ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺍﻟﻔﺮﺩ،
ﻭﻳﺆﺩﻱ ﺇﱃ ﺍﺳﺘﻘﺮﺍﺭ ﲢﻔﻪ ﺍﻟﱪﻛﺔ ،ﻭﲡﺮﻱ ﻓﻴﻪ ﺍﻷﻣﻮﺭ ﺑﺎﻟﻘﺴﻂ) :ﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﹾﻨﺎ ﺭﺳﻠﹶﻨﺎ ﺑﹺﺎﻟﹾﺒﻴﻨﺎﺕ
ﻭﺃﹶﻧﺰﻟﹾﻨﺎ ﻣﻌﻬﻢ ﺍﻟﹾﻜﺘﺎﺏ ﻭﺍﻟﹾﻤﻴﺰﺍﻥﹶ ﻟﻴﻘﹸﻮﻡ ﺍﻟﻨﺎﺱ ﺑﹺﺎﻟﹾﻘﺴﻂ.(٥٥٤) (
ﺇﺎ ﻻ ﺗﻘﺴﻮ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﳊﺴﺎﺏ ﺍﳉﻤﺎﻋﺔ )ﻭﺇﻥ ﻇﻦ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﺫﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ
ﻟﻠﻌﻘﻮﺑﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ( ،ﻭﻻ ﺗﺪﻟﻞ ﺍﺮﻡ ﻛﺬﻟﻚ ﺣﱴ ﲡﻌﻠﻪ ﳎﻨﻴﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﺘﻤﻊ ﻛﻤﺎ ﺗﻔﻌﻞ
ﺍﻟﻨﻈﻢ ﺍﻟﱵ ﺗﺄﺛﺮﺕ ﲟﺒﺎﺣﺚ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺤﻠﻴﻠﻲ ،ﺍﻟﺬﻱ ﳛﺴﻦ ﺃﻥ ﻧﺴﻤﻴﻪ "ﻋﻠﻢ ﺗﱪﻳﺮ ﺍﳉﺮﳝﺔ"
ﻷﻥ ﻫﺬﺍ ﻣﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻪ ﺑﺎﻟﻔﻌﻞ!
ﺇﳕﺎ ﺗﻨﻈﺮ ﺍﻟﺸﺮﻳﻌﺔ ﺇﱃ ﺍﳉﺮﳝﺔ ﻭﺍﻟﻌﻘﺎﺏ ﺑﻌﲔ ﺍﻟﻔﺮﺩ ﻭﻋﲔ ﺍﳉﻤﺎﻋﺔ ﻣﻌﺎﹰ ﰲ ﺫﺍﺕ
ﺍﻟﻮﻗﺖ.
ﺇﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﺒﺪﺃ ﺑﻔﺮﺽ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺮﺍﺩﻋﺔ ﻛﻤﺎ ﻳﻈﻦ ﺍﻟﺬﻳﻦ ﻳﻘﺮﺀﻭﻥ ﺍﻟﻨﺼﻮﺹ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﻐﲑ ﺗﺪﺑﺮ ،ﻓﻴﺠﺪﻭﻥ ﻓﻴﻬﺎ ﻣﺜﻼ) :ﻭﺍﻟﺴﺎﺭﹺﻕ ﻭﺍﻟﺴﺎﺭﹺﻗﹶﺔﹸ ﻓﹶﺎﻗﹾﻄﹶﻌﻮﺍ ﺃﹶﻳﺪﻳﻬﻤﺎ ﺟﺰﺍﺀً ﺑﹺﻤﺎ
ﻛﹶﺴﺒﺎ ﻧﻜﹶﺎﻻﹰ ﻣﻦ ﺍﻟﻠﱠﻪ .(٥٥٥) (ﻭﳚﺪﻭﻥ ﻓﻴﻬﺎ) :ﺍﻟﺰﺍﻧﹺﻴﺔﹸ ﻭﺍﻟﺰﺍﻧﹺﻲ ﻓﹶﺎﺟﻠﺪﻭﺍ ﻛﹸﻞﱠ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ
ﻣﺎﺋﹶﺔﹶ ﺟﻠﹾﺪﺓ ﻭﻻ ﺗﺄﹾﺧﺬﹾﻛﹸﻢ ﺑﹺﻬﹺﻤﺎ ﺭﺃﹾﻓﹶﺔﹲ ﻓﻲ ﺩﻳﻦﹺ ﺍﻟﻠﱠﻪ ﺇﹺﻥﹾ ﻛﹸﻨﺘﻢ ﺗﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﱠﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺍﻟﹾﺂﺧﺮﹺ
ﻭﻟﹾﻴﺸﻬﺪ ﻋﺬﹶﺍﺑﻬﻤﺎ ﻃﹶﺎﺋﻔﹶﺔﹲ ﻣﻦ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ .(٥٥٦) (ﻭﳚﺪﻭﻥ ﻓﻴﻬﺎ) :ﺇﹺﻧﻤﺎ ﺟﺰﺍﺀُ ﺍﻟﱠﺬﻳﻦ ﻳﺤﺎﺭﹺﺑﻮﻥﹶ
ﺼﻠﱠﺒﻮﺍ ﺃﹶﻭ ﺗﻘﹶﻄﱠﻊ ﺃﹶﻳﺪﻳﻬﹺﻢ ﻭﺃﹶﺭﺟﻠﹸﻬﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻭﻳﺴﻌﻮﻥﹶ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻓﹶﺴﺎﺩﺍﹰ ﺃﹶﻥﹾ ﻳﻘﹶﺘﻠﹸﻮﺍ ﺃﹶﻭ ﻳ
ﻣﻦ ﺧﻼﻑ ﺃﹶﻭ ﻳﻨﻔﹶﻮﺍ ﻣﻦ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺫﹶﻟﻚ ﻟﹶﻬﻢ ﺧﺰﻱ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﹶﻬﻢ ﻓﻲ ﺍﻟﹾﺂﺧﺮﺓ ﻋﺬﹶﺍﺏ
ﻋﻈﻴﻢ.(٥٥٧) (
ﺇﳕﺎ ﻳﻌﻤﻞ ﺍﻹﺳﻼﻡ ﺃﻭﻻ ﳌﻨﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﳉﺮﳝﺔ ،ﺑﺄﻥ ﻳﻜﻔﻞ ﻟﻠﻔﺮﺩ ﻛﻞ
ﺍﻟﻀﻤﺎﻧﺎﺕ ﺍﳌﻌﻘﻮﻟﺔ ﺍﻟﱵ ﻣﻦ ﺷﺄﺎ ﺃﻥ ﲡﻌﻞ ﺍﻟﻔﺮﺩ ﺍﻟﺴﻮﻱ ﻻ ﻳﻔﻜﺮ ﰲ ﺍﳉﺮﳝﺔ ﺃﺻﻼ ،ﻭﻻ ﳚﺪ
ﻣﺴﻮﻏﺎﹰ ﳍﺎ .ﻓﺈﺫﺍ ﺍﺭﺗﻜﺐ ﺍﳉﺮﳝﺔ ﺑﻌﺪ ﺫﻟﻚ ،ﻓﻬﻮ ﻏﲑ ﻣﻌﺬﻭﺭ .ﰒ ﺇﻥ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺮﺍﺩﻋﺔ ﺍﻟﱵ
ﺗﻘﺮﺭﻫﺎ ﺍﻟﺸﺮﻳﻌﺔ ﻫﻲ ﺫﺍﺎ ﻭﺳﻴﻠﺔ ﻷﻥ ﲡﻌﻞ ﺍﳉﺎﱐ ﻳﻔﻜﺮ ﻣﺮﺍﺕ ﻗﺒﻞ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﳉﺮﳝﺔ،
ﻓﺈﺫﺍ ﺃﻗﺪﻡ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﻟﻴﺲ ﻟﻪ ﻋﺬﺭ ﻭﻻ ﻣﺴﻮﻍ ﻣﻌﻘﻮﻝ ،ﻭﻓﻴﻪ ﺍﺳﺘﻬﺘﺎﺭ ﻭﻋﺪﻡ ﻣﺒﺎﻻﺓ،
ﻓﺎﻹﺷﻔﺎﻕ ﻋﻠﻴﻪ ،ﻭﲣﻔﻴﻒ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻨﻪ ،ﻳﻌﺪﺍﻥ ﻧﺸﺮﺍﹰ ﻟﻠﺠﺮﳝﺔ ﰲ ﺍﻟﻮﺍﻗﻊ ﻭﺗﺸﺠﻴﻌﺎ ﻋﻠﻴﻬﺎ ،ﻭﻻ
ﻳﻌﺘﱪ ﻋﻼﺟﺎ ﻧﺎﺟﻌﺎ ﳊﻤﺎﻳﺔ ﺍﺘﻤﻊ ﻣﻦ ﺍﳉﺮﳝﺔ .ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ ﺍﻟﻐﺮﺏ ،ﺍﻟﺬﻱ ﻳﺄﺧﺬ
ﺑﻨﻈﺮﻳﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺤﻠﻴﻠﻲ ،ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﻨﻈﺮ ﺑﻌﲔ ﺍﻟﻔﺮﺩ ﺿﺪ ﺍﳉﻤﺎﻋﺔ،
ﻳﺸﻬﺪ ﺑﺼﺪﻕ ﻣﺎ ﻧﻘﻮﻝ .ﻓﺎﳉﺮﺍﺋﻢ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﺸﻴﻮﻉ ﲝﻴﺚ ﺗﻌﺪ ﺑﺎﻟﺜﺎﻧﻴﺔ ،ﻻ ﺑﺎﻟﻴﻮﻡ
ﻭﻻ ﺑﺎﻟﺴﺎﻋﺔ ﻭﻻ ﺑﺎﻟﺪﻗﻴﻘﺔ ،ﻓﻴﻘﺎﻝ :ﲢﺪﺙ ﰲ ﻛﻞ ﺛﺎﻧﻴﺔ ﻛﺬﺍ ﺟﺮﳝﺔ ﻗﺘﻞ ،ﻭﻛﺬﺍ ﺟﺮﳝﺔ ﺳﺮﻗﺔ،
ﻭﻛﺬﺍ ﺟﺮﳝﺔ ﺍﻏﺘﺼﺎﺏ ،ﻭﻛﺬﺍ ..ﻭﻛﺬﺍ ،ﻣﻦ ﺻﻨﻮﻑ ﺍﳉﺮﺍﺋﻢ!
ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﻨﻈﺮ ﰲ ﺩﻭﺍﻓﻊ ﺍﳉﺮﳝﺔ ﻋﻨﺪ ﺍﻟﻔﺮﺩ ﻓﻴﻌﻤﻞ ﻋﻠﻰ ﺗﻼﻓﻴﻬﺎ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ ،ﺃﻭ
ﺟﻌﻞ ﻣﺮﺗﻜﺒﻬﺎ ﻏﲑ ﻣﻌﺬﻭﺭ ﰲ ﺍﺭﺗﻜﺎﺎ ،ﻓﺈﻥ ﻭﺟﺪ ﺃﻧﻪ ﻣﻌﺬﻭﺭ ﻓﻌﻼ ﻓﺎﻟﺸﺮﻳﻌﺔ ﺗﻘﻮﻝ " :ﺍﺩﺭﺀﻭﺍ
ﺍﳊﺪﻭﺩ ﺑﺎﻟﺸﺒﻬﺎﺕ " )!(٥٥٨
ﻭﺩﺍﻓﻊ ﺍﻟﺰﻧﺎ ﻓﻮﺭﺓ ﺍﻟﻐﺮﻳﺰﺓ ..ﻭﺍﻹﺳﻼﻡ ﻳﺴﻌﻰ -ﺑﻮﺳﺎﺋﻠﻪ ﺍﳌﺨﺘﻠﻔﺔ -ﻹﺗﺎﺣﺔ ﺍﳌﻨﻄﻠﻖ
ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﻨﻈﻴﻒ ﻟﻔﻮﺭﺓ ﺍﻟﻐﺮﻳﺰﺓ ﺑﺘﻴﺴﲑ ﺍﻟﺰﻭﺍﺝ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻭﺍﻟﺘﺒﻜﲑ ﻓﻴﻪ ،ﻭﺑﺘﻮﺟﻴﻪ ﻃﺎﻗﺎﺕ
ﺍﻟﺸﺒﺎﺏ ﺇﱃ ﻣﻴﺎﺩﻳﻦ ﻟﻠﻌﻤﻞ ﻭﺍﻟﻨﺸﺎﻁ ﺗﺴﺘﻮﻋﺐ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﻄﺎﻗﺔ ﻭﲣﻔﻒ ﺍﳊﻤﻞ ﻋﻠﻰ
ﺍﻷﻋﺼﺎﺏ ،ﰒ ﺑﺘﺤﺮﱘ ﺍﻟﺘﱪﺝ ﰲ ﺍﺘﻤﻊ ،ﺍﻟﺬﻱ ﻫﻮ ﺍﶈﺮﺽ ﺍﻷﻛﱪ ﻋﻠﻰ ﺍﻟﻔﺎﺣﺸﺔ ..ﻭﻛﺬﻟﻚ
ﺑﺘﺮﺑﻴﺔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﳐﺎﻓﺔ ﺍﷲ ،ﻭﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﺗﺮﺑﻴﺘﻬﻢ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﳌﻜﺎﺭﻩ
ﺣﱴ ﻳﺄﰐ ﺍﻟﻔﺮﺝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ..ﻭﻋﻨﺪﺋﺬ ﻻ ﻋﺬﺭ ﳌﻦ ﻳﻌﺘﺪﻱ ﻋﻠﻰ ﺃﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ.
) (٥٥٨ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ.
ﻭﻛﺬﻟﻚ ﺍﳉﺮﺍﺋﻢ ﺍﻷﺧﺮﻯ ،ﻟﻜﻞ ﻣﻨﻬﺎ ﺩﻭﺍﻓﻊ ،ﻭﺍﻹﺳﻼﻡ ﻳﺴﻌﻰ ﺃﻭﻻ ﻟﺴﺪ ﺍﻟﺬﺭﺍﺋﻊ،
ﺣﱴ ﻻ ﻳﻜﻮﻥ ﳌﺮﺗﻜﺐ ﺍﳉﺮﳝﺔ ﻋﺬﺭ ﰲ ﺍﺭﺗﻜﺎﺎ ،ﻓﺈﺫﺍ ﺍﺭﺗﻜﺒﻬﺎ ﻭﻫﻮ ﻏﲑ ﻣﻌﺬﻭﺭ ﺃﻗﻴﻢ ﻋﻠﻴﻪ
ﺍﳊﺪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﺷﺒﻬﺔ ﻓﺎﻟﺸﺒﻬﺔ ﺗﺪﺭﺃ ﺍﳊﺪ..
ﻧﻈﺎﻡ ﺩﻗﻴﻖ ..ﻳﺄﺧﺬ ﺍﻷﻣﺮ ﻣﻦ ﲨﻴﻊ ﺯﻭﺍﻳﺎﻩ ﰲ ﺁﻥ ﻭﺍﺣﺪ؛ ﻓﻼ ﻳﻨﻜﻞ ﺑﺎﳉﺎﱐ ﺮﺩ
ﺍﻟﺘﻨﻜﻴﻞ ،ﻭﻻ ﻳﺪﷲ ﻛﺬﻟﻚ ﻓﻴﺸﺠﻌﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻬﺘﺎﺭ ﺑﺄﺭﻭﺍﺡ ﺍﻟﻨﺎﺱ ﻭﳑﺘﻠﻜﺎﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ
ﻭﺃﻣﻨﻬﻢ ﻭﻣﺼﺎﳊﻬﻢ.
ﻭﰲ ﺍﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻳﻄﺒﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺗﻘﻞ ﺍﳉﺮﺍﺋﻢ ﺑﺼﻮﺭﺓ ﻣﻠﺤﻮﻇﺔ ،ﻭﻳﺴﻮﺩ
ﺍﻷﻣﻦ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ،ﻭﲢﻒ ﺍﻟﱪﻛﺔ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﲢﻘﻴﻘﺎ ﻟﻮﻋﺪ ﺍﷲ) :ﻭﻟﹶﻮ ﺃﹶﻥﱠ ﺃﹶﻫﻞﹶ
ﺍﻟﹾﻘﹸﺮﻯ ﺁﻣﻨﻮﺍ ﻭﺍﺗﻘﹶﻮﺍ ﻟﹶﻔﹶﺘﺤﻨﺎ ﻋﻠﹶﻴﻬﹺﻢ ﺑﺮﻛﹶﺎﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀِ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ( ).(٥٥٩
ﻣﺎ ﻣﻦ ﳎﺎﻝ ﻣﻦ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﺇﻻ ﻟﻠﺸﺮﻳﻌﺔ ﻣﺪﺧﻞ ﻓﻴﻪ ..ﻓﻬﻮ -ﺑﺎﻟﻀﺮﻭﺭﺓ -ﻭﺍﻗﻊ
ﰲ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺍﳋﻤﺴﺔ :ﺣﺮﺍﻡ ﺃﻭ ﺣﻼﻝ ﺃﻭ ﻣﺒﺎﺡ ﺃﻭ ﻣﻨﺪﻭﺏ ﺃﻭ ﻣﻜﺮﻭﻩ ..ﺳﻮﺍﺀ
ﺃﻛﺎﻥ ﳎﺎﻻ ﺍﻗﺘﺼﺎﺩﻳﺎ ﺃﻡ ﺳﻴﺎﺳﻴﺎ ﺃﻡ ﺍﺟﺘﻤﺎﻋﻴﺎ ﺃﻡ ﺃﺧﻼﻗﻴﺎ ﺃﻡ ﻓﻜﺮﻳﺎ ،ﺃﻡ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺃﻟﻮﺍﻥ
ﺍﻟﻨﺸﺎﻁ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻷﺭﺽ ..ﻭﺫﻟﻚ ﻣﻦ ﺍﻹﻋﺠﺎﺯ! )ﻗﹸﻞﹾ ﺇﹺﻥﱠ ﺻﻼﺗﻲ ﻭﻧﺴﻜﻲ ﻭﻣﺤﻴﺎﻱ
ﻭﻣﻤﺎﺗﻲ ﻟﻠﱠﻪ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ ،ﻻ ﺷﺮﹺﻳﻚ ﻟﹶﻪ.(٥٦٠)(
ﺇﻥ ﺍﻟﻨﻈﻢ ﺍﻟﺒﺸﺮﻳﺔ -ﲝﻜﻢ ﻗﺼﻮﺭ ﺍﻟﺒﺸﺮ ﻋﻦ ﺍﻹﺣﺎﻃﺔ -ﺘﻢ ﺑﺒﻌﺾ ﺍﳉﻮﺍﻧﺐ ﻋﻠﻰ
ﺣﺴﺎﺏ ﺟﻮﺍﻧﺐ ﺃﺧﺮﻯ ،ﻭﺗﺮﻛﺰ ﻋﻠﻰ ﳎﺎﻻﺕ ﻭﻤﻞ ﳎﺎﻻﺕ..
ﰲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺎﺕ ﺍﻟﻠﻴﱪﺍﻟﻴﺔ ،ﻫﻨﺎﻙ ﺗﺮﻛﻴﺰ ﻛﺒﲑ ﻋﻠﻰ " ﺍﳊﻘﻮﻕ ﺍﻟﺴﻴﺎﺳﻴﺔ " ..ﻳﻘﺎﺑﻠﻪ
ﺇﳘﺎﻝ ﻣﻠﺤﻮﻅ ﰲ ﺍﳉﻮﺍﻧﺐ ﺍﻷﺧﻼﻗﻴﺔ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻟﺘﺴﻴﺐ ﺍﻟﺬﻱ ﻳﻬﺪﺩ ﺗﻠﻚ ﺍﺘﻤﻌﺎﺕ ﰲ
ﺍﻟﻨﻬﺎﻳﺔ ﺑﺎﻻﻴﺎﺭ.
ﰲ ﺍﻟﻨﻈﻢ ﺍﻟﺮﺃﲰﺎﻟﻴﺔ ﺗﺮﻛﻴﺰ ﺷﺪﻳﺪ ﻋﻠﻰ ﺣﺮﻳﺔ ﺭﺃﺱ ﺍﳌﺎﻝ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﳊﺮﻛﺔ ،ﻭﺭﻓﻊ
ﺍﳊﻮﺍﺟﺰ ﻣﻦ ﻃﺮﻳﻘﻪ !Laissez Passerﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻮﺍﻗﺐ ﺍﶈﻠﻴﺔ ﻭﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﺗﻨﺠﻢ ﻋﻦ
ﻫﺬﻩ ﺍﳊﺮﻳﺔ ،ﺍﻟﱵ ﻋﱪ ﻋﻨﻬﺎ ﺃﺣﺪ ﻛﺘﺎﻢ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﻋﻮﺍﻗﺐ ﺍﻟﺮﺑﺎ ،ﻭﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺮﺑﻮﻳﺔ،
ﺑﺄﻥ ﻧﺘﻴﺠﺘﻬﺎ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻫﻲ " ﺗﺰﺍﻳﺪ ﺍﻟﺜﺮﻭﺓ ﰲ ﻳﺪ ﻓﺌﺔ ﻳﺘﻨﺎﻗﺺ ﻋﺪﺩﻫﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ ،ﻭﺗﺰﺍﻳﺪ ﺍﻟﻔﻘﺮ ﰲ
ﺃﻋﺪﺍﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺘﺰﺍﻳﺪ ﻋﺪﺩﻫﻢ ﺑﺎﺳﺘﻤﺮﺍﺭ! " ) ،(٥٦١ﻭﺫﻟﻚ ﻓﻀﻼ ﻋﻦ ﺍﳊﺮﻭﺏ ﻭﺍﻟﺼﺮﺍﻋﺎﺕ
ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﱵ ﺗﻄﺤﻦ ﺍﻟﻨﺎﺱ ﻃﺤﻨﺎ ﻭﺗﻔﺴﺪ ﻋﻠﻴﻬﻢ ﺃﻣﻨﻬﻢ ﻭﻃﻤﺄﻧﻴﻨﺘﻬﻢ ..ﻭﺍﻟﻌﻮﳌﺔ ﺍﳊﺎﺿﺮﺓ
ﳕﻮﺫﺝ!
ﰲ ﺍﻟﻨﻈﻢ ﺍﻟﺪﻛﺘﺎﺗﻮﺭﻳﺔ ﺗﺮﻛﻴﺰ ﺷﺪﻳﺪ ﻋﻠﻰ ﺳﻴﺎﺩﺓ " ﺍﻟﺴﻴﺪ " ﺍﻟﺬﻱ ﳛﻜﻢ ،ﻭﺇﺣﺎﻃﺘﻪ
ﺑﻜﻞ ﻭﺳﺎﺋﻞ ﺍﻟﺴﻴﻄﺮﺓ ،ﻭﻛﺒﺖ ﺣﺮﻳﺎﺕ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻘﺎﺑﻞ ،ﻷﺎ ﲢﺪ ﻣﻦ ﺳﻠﻄﺎﻥ " ﺍﻟﺴﻴﺪ "،
ﻭﻻ ﺣﻘﻮﻕ ﻟﻠﻨﺎﺱ ﺇﻻ ﻣﺎ ﻳﺘﻜﺮﻡ ﺑﻪ ﺍﻟﺴﻴﺪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺗﻜﺮﻣﺎ ،ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺮﺿﻮﺍ ﺻﺎﻏﺮﻳﻦ،
ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺒﺎﺡ ﺍﳌﻠﻬﻴﺎﺕ ،ﻟﻴﻐﺮﻕ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻭﻳﻨﺴﻮﺍ ﳘﻮﻣﻬﻢ ،ﻛﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺸﻴﻮﻋﻴﺔ
ﺗﻔﻌﻞ ﺑﺸﻌﻮﺎ ،ﻭﺗﻔﺨﺮ ﺑﺄﻥ ﺃﻋﻠﻰ ﺍﻟﺮﻭﺍﺗﺐ ﻓﻴﻬﺎ ﻫﻲ ﺭﻭﺍﺗﺐ ﺍﳌﻤﺜﻠﲔ ﻭﺍﳌﻤﺜﻼﺕ ،ﻭﺍﻟﺮﺍﻗﺼﲔ
ﻭﺍﻟﺮﺍﻗﺼﺎﺕ!
ﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﱵ ﺗﻀﻊ ﻛﻞ ﺷﻲﺀ ﰲ ﻣﻜﺎﻧﻪ ﻟﻴﺴﺖ ﻣﻦ ﺷﺄﻥ ﺍﻟﺒﺸﺮ! ﻓﺎﻟﺒﺸﺮ
ﲢﺮﻛﻬﻢ ﺃﻫﻮﺍﺅﻫﻢ ﺃﻛﺜﺮ ﳑﺎ ﲢﺮﻛﻬﻢ ﻋﻘﻮﳍﻢ) ..ﺇﹺﻟﱠﺎ ﻋﺒﺎﺩ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﺨﻠﹶﺼﲔ .(٥٦٢) (ﻻ ﻷﻢ
ﻣﻦ ﻃﻴﻨﺔ ﺃﺧﺮﻯ ﻏﲑ ﻃﻴﻨﺔ ﺍﻟﺒﺸﺮ ،ﻭﻟﻜﻦ ﻷﻢ ﻳﻠﺘﺰﻣﻮﻥ ﺑﺸﺮﻳﻌﺔ ﺍﷲ ،ﻓﺘﻤﻨﻊ ﻋﻨﻬﻢ ﺍﳉﻨﻮﺡ ﰲ
ﺟﺎﻧﺐ ﻭﺍﻹﳘﺎﻝ ﰲ ﺟﺎﻧﺐ ..ﻭﺗﻮﺍﺯﻥ ﺣﻴﺎﻢ ﻓﻴﻨﻌﻤﻮﻥ ﺑﺎﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ.
ﻟﻴﺲ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﻋﻠﻮﻡ! ﻓﻼ ﻫﻮ ﻛﺘﺎﺏ ﰲ ﺍﻟﻔﻠﻚ ﺃﻭ ﺍﻟﻔﻴﺰﻳﺎﺀ ﺃﻭ ﺍﻟﻜﻴﻤﻴﺎﺀ ﺃﻭ ﻋﻠﻢ
ﺍﳊﻴﺎﺓ!
ﻭﻣﻮﺿﻊ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻫﻮ ﺗﻌﺮﻳﻒ ﺍﻟﻨﺎﺱ ﺑﻘﺪﺭﺓ ﺭﻢ ﺍﻟﱵ ﻻ ﲢﺪ،
ﻭﺑﺂﻳﺎﺕ ﻗﺪﺭﺗﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻟﻴﻌﺮﻓﻮﺍ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﻏﲑﻩ ،ﻭﻻ ﻣﺪﺑﺮ ﻏﲑﻩ ،ﻭﻻ ﺭﺍﺯﻕ ﻏﲑﻩ ،ﻭﻻ
ﻣﻬﻴﻤﻦ ﻏﲑﻩ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻔﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ ،ﻓﻴﻌﺒﺪﻭﻩ ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ ،ﻭﻳﺘﺒﻌﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻬﻢ..
ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﻛﺎﻥ ﻣﻌﻠﻮﻣﺎ ﻣﺸﺎﻫﺪﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺮﺏ ﺍﳌﺨﺎﻃﺒﲔ ﺬﺍ ﺍﻟﻘﺮﺁﻥ
ﺃﻭﻝ ﻣﺮﺓ ،ﻓﻜﺎﻥ ﺫﻛﺮﻫﺎ ﳍﻢ ،ﻭﺗﺬﻛﲑﻫﻢ ﺎ ،ﻣﻘﺼﻮﺩﺍ ﺑﻪ ﺇﺯﺍﻟﺔ ﺍﻟﻐﺸﺎﻭﺓ ﺍﻟﱵ ﺗﻐﺸﻰ ﻋﻠﻰ
ﺑﺼﺎﺋﺮﻫﻢ ﻓﺘﺠﻌﻠﻬﻢ ﻻ ﻳﺪﺭﻛﻮﻥ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺴﺘﻤﺪ ﻣﻨﻬﺎ ،ﻭﻫﻲ ﺃﻧﻪ ﻣﺎ ﺩﺍﻡ
ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﹾﺪﺭ ،ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﻭﻻ ﺃﺣﺪ ﻳﻘﺪﺭ ﻗﺪﺭﺗﻪ ،ﻭﻻ ﻳﺪﺑﺮ ﺗﺪﺑﲑﻩ ،ﻭﻻ
ﻳﻬﻴﻤﻦ ﻫﻴﻤﻨﺘﻪ ،ﻓﺎﻟﻌﺒﺎﺩﺓ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻮﺟﻪ ﺇﻟﻴﻪ ﻭﺣﺪﻩ ،ﺩﻭﻥ ﺗﻠﻚ ﺍﻵﳍﺔ ﺍﳌﺰﻋﻮﻣﺔ ﺍﻟﱵ ﻻ ﲣﻠﻖ،
ﻭﻻ ﺗﻘﹾﺪﺭ ،ﻭﻻ ﺗﺪﺑﺮ ،ﻭﻻ ﻴﻤﻦ..
ﻭﻟﻜﻦ ﺑﻌﺾ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﻛﺎﻥ ﺟﺪﻳﺪﺍ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﺍﳌﺨﺎﻃﺒﲔ ﺑﺎﻟﻘﺮﺁﻥ ﺃﻭﻝ ﻣﺮﺓ،
ﻻ ﻳﻌﺮﻓﻮﻥ ﺃﺳﺮﺍﺭﻫﺎ ،ﺃﻭ ﻻ ﻳﻌﺮﻓﻮﻥ ﺗﻔﺼﻴﻼﺎ ..ﻭﻗﺎﻝ ﳍﻢ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﱰﻝ ﺇﻢ ﺳﻴﻌﺮﻓﻮﺎ
ﺫﺍﺕ ﻳﻮﻡ) :ﺳﻨﺮﹺﻳﻬﹺﻢ ﺁﻳﺎﺗﻨﺎ ﻓﻲ ﺍﻟﹾﺂﻓﹶﺎﻕﹺ ﻭﻓﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﹶﻬﻢ ﺃﹶﻧﻪ ﺍﻟﹾﺤﻖ.(٥٦٥) (
)ﻭﻗﹸﻞﹺ ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﺳﻴﺮﹺﻳﻜﹸﻢ ﺁﻳﺎﺗﻪ ﻓﹶﺘﻌﺮﹺﻓﹸﻮﻧﻬﺎ) .(٥٦٦) (..ﻭﻟﹶﺘﻌﻠﹶﻤﻦ ﻧﺒﺄﹶﻩ ﺑﻌﺪ ﺣﲔﹴ( ).(٥٦٧
ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﻘﺪ ﺃﺧﺬﻭﺍ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺑﺎﻟﺘﺴﻠﻴﻢ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻻ ﻳﻌﺮﻓﻮﻥ ﻛﻞ
ﺷﻲﺀ ﻋﻨﻬﺎ ،ﻣﺎ ﺩﺍﻣﺖ ﻣﻦ ﻋﻨﺪ ﺭﻢ ﺍﻟﺬﻱ ﺁﻣﻨﻮﺍ ﺑﻪ ﻭﺻﺪﻗﻮﻩ) :ﻓﹶﺄﹶﻣﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﹶﻴﻌﻠﹶﻤﻮﻥﹶ
ﺃﹶﻧﻪ ﺍﻟﹾﺤﻖ ﻣﻦ ﺭﺑﻬﹺﻢ) .(٥٦٨) (ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺁﻣﻨﺎ ﺑﹺﻪ ﻛﹸﻞﱞ ﻣﻦ ﻋﻨﺪ ﺭﺑﻨﺎ( ).(٥٦٩
ﻭﻟﻜﻦ ﺃﺟﻴﺎﻻﹰ ﻭﺭﺍﺀ ﺃﺟﻴﺎﻝ ﻛﺎﻧﺖ ﺗﺘﻌﺮﻑ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ ﻋﻠﻰ ﺑﻌﺾ ﺃﺳﺮﺍﺭ ﻫﺬﻩ
ﺍﻹﺷﺎﺭﺍﺕ ،ﻓﺘﺰﻳﺪﻫﺎ ﺍﳌﻌﺮﻓﺔ ﺇﳝﺎﻧﺎ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻗﺪ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﻭﻣﺼﺪﻗﲔ ﻣﻦ ﻗﺒﻞ..
ﻭﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﺗﺴﻌﺖ ﻓﻴﻪ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻠﻮﻡ ،ﻭﺍﻧﻜﺸﻒ ﻓﻴﻪ ﻛﺜﲑ ﻣﻦ
ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ،ﺗﺒﻴﻨﺖ ﻟﻠﻨﺎﺱ ﺣﻘﺎﺋﻖ ﻛﺜﲑﺓ ﺗﺘﻌﻠﻖ ﺑﺎﻹﺷﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﱂ ﺗﻜﻦ ﻣﻌﻠﻮﻣﺔ ﻣﻦ
ﻗﺒﻞ ،ﻓﺎﺯﺩﺍﺩ ﺍﻟﻨﺎﺱ ﺗﻌﻠﻘﺎ ﺑﺘﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ ،ﻭﻗﺎﻣﺖ ﺑﺸﺄﺎ ﺃﲝﺎﺙ ﻣﺘﺨﺼﺼﺔ ﻳﻘﻮﻡ ﺎ ﻋﻠﻤﺎﺀ
ﻣﺴﻠﻤﻮﻥ ﰲ ﺷﱴ ﻓﺮﻭﻉ ﺍﳌﻌﺮﻓﺔ ،ﻭﻗﺎﻣﺖ ﺩﻋﻮﺓ ﺪﻑ ﺇﱃ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻷﲝﺎﺙ ،ﻣﻦ
ﺃﺟﻞ ﺇﻗﻨﺎﻉ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻹﺳﻼﻡ ،ﻋﻦ ﻃﺮﻳﻖ ﺇﺛﺒﺎﺕ ﺻﺪﻕ ﺍﻟﻘﺮﺁﻥ ،ﻭﺃﻧﻪ ﻭﺣﻲ ﻣﱰﻝ ﻣﻦ
ﻋﻨﺪ ﺍﷲ ،ﺇﺫ ﱂ ﺗﻜﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ ﻣﻌﺮﻭﻓﺔ ﻟﻠﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻣﻦ ﻗﺒﻞ ،ﻓﻴﺴﺘﺤﻴﻞ ﺃﻥ
ﻳﻜﻮﻥ ﳏﻤﺪ < ﻫﻮ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﻭﻏﲑﻫﻢ ﻣﻦ
ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ .ﻭﻫﻮ ﺍﲡﺎﻩ ﺳﻠﻴﻢ ﰲ ﺫﺍﺗﻪ ،ﻭﻗﺪ ﺃﺳﻠﻢ ﻋﻠﻰ ﻫﺪﺍﻩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻔﻌﻞ ،ﻛﺬﻟﻚ
ﺍﻟﻄﺒﻴﺐ ﺍﻟﺘﺎﻳﻠﻨﺪﻱ ﺍﻟﺬﻱ ﻗﺮﺃ ﲝﺜﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﲝﺎﺙ ﻋﻦ ﺃﻃﻮﺍﺭ ﺍﳉﻨﲔ ،ﻳﺪﻭﺭ ﺣﻮﻝ ﺍﻵﻳﺔ
ﺍﻟﻜﺮﳝﺔ) :ﺛﹸﻢ ﺧﻠﹶﻘﹾﻨﺎ ﺍﻟﻨﻄﹾﻔﹶﺔﹶ ﻋﻠﹶﻘﹶﺔﹰ ﻓﹶﺨﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﻌﻠﹶﻘﹶﺔﹶ ﻣﻀﻐﺔﹰ ﻓﹶﺨﻠﹶﻘﹾﻨﺎ ﺍﻟﹾﻤﻀﻐﺔﹶ ﻋﻈﹶﺎﻣﺎﹰ ﻓﹶﻜﹶﺴﻮﻧﺎ
ﺍﻟﹾﻌﻈﹶﺎﻡ ﻟﹶﺤﻤﺎﹰ ﺛﹸﻢ ﺃﹶﻧﺸﺄﹾﻧﺎﻩ ﺧﻠﹾﻘﺎﹰ ﺁﺧﺮ ﻓﹶﺘﺒﺎﺭﻙ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺴﻦ ﺍﻟﹾﺨﺎﻟﻘﲔ.(٥٧٠) (
ﻓﺬﻫﻞ ﺍﻟﺮﺟﻞ ..ﻭﻗﺎﻝ ﺇﻥ ﻫﺬﺍ ﺍﻟﻄﻮﺭ ﻣﻦ ﺃﻃﻮﺍﺭ ﺍﳉﻨﲔ ،ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﻛﺎﳌﻀﻐﺔ ﱂ
ﻳﻜﻦ ﻣﻌﺮﻭﻓﺎ ﻟﻠﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻗﺒﻞ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻓﺤﺴﺐ ،ﻭﺇﳕﺎ ﻋﺮﻑ ﺑﻌﺪ ﺍﺧﺘﺮﺍﻉ ﺃﺟﻬﺰﺓ
ﺗﺮﺍﻗﺐ ﺗﻄﻮﺭ ﺍﳉﻨﲔ ﰲ ﺩﺍﺧﻞ ﺍﻟﺮﺣﻢ ﻭﻫﻮ ﺣﻲ ،ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳏﻤﺪ < ﻗﺪ ﻗﺎﻝ ﻫﺬﺍ
ﺍﻟﻜﻼﻡ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ،ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺣﻴﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ .ﰒ ﻗﺎﻡ ﻓﻘﺎﻝ :ﺃﺷﻬﺪ ﺃﻻ ﺇﻟﻪ ﺇﻻ
ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ.
ﻧﻌﻢ! ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﳏﺎﺫﻳﺮ ..ﻓﺒﻌﺾ ﺍﻟﻨﺎﺱ ﺗﺪﻓﻌﻬﻢ ﺍﳊﻤﺎﺳﺔ ﻓﻴﺘﻠﻘﻔﻮﻥ
ﻛﻞ ﻧﻈﺮﻳﺔ ﻋﻠﻤﻴﺔ ﻳﻈﻨﻮﻥ ﻓﻴﻬﺎ ﺗﺄﻳﻴﺪﺍ ﺃﻭ ﺇﺛﺒﺎﺗﺎ ﻹﺷﺎﺭﺓ ﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ،
ﻓﻴﺴﺎﺭﻋﻮﻥ ﺇﱃ ﺗﺒﻨﻴﻬﺎ ،ﻭﻳﻔﺴﺮﻭﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﻫﺪﺍﻫﺎ ..ﻭﻟﻴﺲ ﻛﻞ ﻣﺎ ﻳﻘﺎﻝ ﰲ
ﺍﻟﺴﺎﺣﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺣﻘﺎﺋﻖ! ﻓﺒﻌﻀﻬﺎ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﻓﺮﻭﺽ ﻋﻠﻤﻴﺔ ،ﻭﺑﻌﻀﻬﺎ ﻣﺎ ﺯﺍﻝ ﰲ ﻃﻮﺭ
ﺍﻟﻨﻈﺮﻳﺔ ﱂ ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺃﻥ ﻳﺼﺒﺢ ﺣﻘﻴﻘﺔ ﻋﻠﻤﻴﺔ ﻣﻮﺛﻮﻗﺎ ﺎ .ﻓﺈﺫﺍ ﺭﺑﻄﻨﺎ ﺗﻔﺴﲑﻧﺎ ﻟﻶﻳﺎﺕ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺒﻌﺾ ﻫﺬﻩ ﺍﻟﻔﺮﻭﺽ ﺃﻭ ﺍﻟﻨﻈﺮﻳﺎﺕ ،ﰒ ﺗﺒﲔ ﺑﻌﺪ ﺣﲔ ﻣﻦ ﺍﻟﻮﻗﺖ ﺃﺎ ﱂ ﺗﻜﻦ
ﺻﺤﻴﺤﺔ ،ﻓﺈﻧﻨﺎ ﻧﻘﻊ -ﻣﻦ ﺣﻴﺚ ﻻ ﻧﺪﺭﻱ -ﰲ ﺍﻟﻐﻠﻄﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﻓﻴﻬﺎ ﺍﻟﻜﻨﻴﺴﺔ ﰲ ﺍﻟﻌﺼﻮﺭ
ﺍﻟﻮﺳﻄﻰ ،ﺇﺫ ﺗﺒﻨﺖ ﺃﻓﻜﺎﺭﺍ ﻋﻠﻤﻴﺔ ﻛﺎﻧﺖ ﺳﺎﺋﺪﺓ ﻳﻮﻣﺌﺬ ،ﻓﻔﺴﺮﺕ ﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻮﺭﺍﺓ
ﻭﺍﻹﳒﻴﻞ ﻣﻦ ﺇﺷﺎﺭﺍﺕ ﻛﻮﻧﻴﺔ ،ﻓﻠﻤﺎ ﺗﻘﺪﻡ ﺍﻟﻌﻠﻢ ﻭﺗﺒﲔ ﺧﻄﺄ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻛﻔﺮ ﺍﻟﻨﺎﺱ
ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ؛ ﻭﻛﺬﺑﻮﺍ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﳑﺎ ﺑﻘﻲ ﻋﻠﻰ ﺃﺻﻠﻪ ﺍﳌﱰﻝ ،ﻭﳑﺎ ﺣﺮﻑ ،ﻭﳑﺎ
ﺃﺳﻲﺀ ﺗﺄﻭﻳﻠﻪ ،ﻓﺠﻌﻠﻮﻫﺎ ﻛﻠﻬﺎ ﺃﻛﺎﺫﻳﺐ!
ﻭﺍﻟﻘﺮﺁﻥ ﻏﲏ ﺑﺪﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ ﻓﻴﻪ ،ﺳﻮﺍﺀ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﺍﻟﺬﻱ ﲢﺪﻯ ﺍﷲ ﺑﻪ ﺍﻟﺒﺸﺮ
ﲨﻴﻌﺎ ،ﻭﺍﻟﺒﻠﻐﺎﺀ ﰲ ﺃﻭﳍﻢ ،ﻓﻌﺠﺰﻭﺍ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻪ ،ﺃﻭ ﺑﺄﻟﻮﺍﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﲢﺪﺛﻨﺎ
ﻋﻦ ﺑﻌﻀﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ .ﻭﻻ ﳛﺘﺎﺝ ﺃﻥ ﻧﺘﻠﻤﺲ ﻟﻪ ﺃﺳﺎﻧﻴﺪ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ
ﺍﻟﻴﻮﻡ ،ﺍﻟﱵ ﻗﺪ ﻳﻈﻬﺮ ﺑﻄﻼﺎ ﻏﺪﺍ .ﻭﻟﻜﻦ ﻻ ﺑﺄﺱ ﺃﻥ ﻧﺄﺧﺬ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺛﺒﺘﺖ
ﺻﺤﺘﻬﺎ ،ﻭﺍﻟﱵ ﳒﺪﻫﺎ ﻣﺘﻮﺍﻓﻘﺔ ﻣﻊ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺃﻭ ﻣﻔﺴﺮﺓ ﻟﻪ ﻓﻨﻌﺘﻤﺪﻫﺎ ،ﻭﻧﺘﺨﺬﻫﺎ
ﺩﻟﻴﻼ ﻳﻀﺎﻑ ﱃ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻣﻦ ﻗﺒﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻲ ﺭﺑﺎﱐ ،ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ
ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ..ﻋﻠﻰ ﺃﻻ ﻧﺘﻌﺴﻒ ﰲ ﺭﺑﻂ ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ ﺑﻜﻞ ﺷﺎﺭﺩﺓ ﻭﻭﺍﺭﺩﺓ ﳑﺎ
ﻳﺴﻤﻰ ﻋﻠﻤﺎ ..ﻛﻤﺎ ﺣﺎﻭﻝ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﻔﺴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻗﹶﺪ ﺧﻠﹶﻘﹶﻜﹸﻢ ﺃﹶﻃﹾﻮﺍﺭﺍﹰ( ) .(٥٧١ﲟﺎ
ﻳﺘﻔﻖ ﻣﻊ ﻧﻈﺮﻳﺔ ﺩﺍﺭﻭﻥ ﰲ ﺍﻟﺘﻄﻮﺭ .ﺑﻴﻨﻤﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻈﺮﻳﺔ ﺫﺍﻢ ﻳﺘﺸﻜﻜﻮﻥ ﺍﻟﻴﻮﻡ ﰲ ﺻﺪﻗﻬﺎ،
ﻭﻳﻨﺤﻮﻥ ﰲ ﺗﻔﺴﲑ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻨﺤﻰ ﻏﲑ ﻣﻨﺤﻰ ﺩﺍﺭﻭﻥ!!
ﻭﺍﻵﻥ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺿﺮﻭﺭﻳﺔ ،ﻧﺄﺧﺬ ﰲ ﻋﺮﺽ ﺑﻌﺾ ﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ
ﺍﻟﻌﻠﻤﻲ ﰲ ﻛﺘﺎﺏ ﺍﷲ!
ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﱂ ﺗﻌﺮﻑ ﺇﻻ ﻣﻨﺬ ﺃﻣﺪ ﻗﺼﲑ ،ﺑﻌﺪ ﻣﺎ ﺃﻣﻜﻦ ﺗﺼﻮﻳﺮ ﺑﺎﻃﻦ
ﺍﻷﺭﺽ ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﻗﺒﻞ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ،ﺑﻞ ﻗﺒﻞ ﺍﻟﻨﺼﻒ ﺍﻷﺧﲑ
ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ..ﺇﺫ ﻭﺟﺪ ﺃﻥ ﺍﳉﺒﻞ ﻟﻴﺲ ﻫﻮ ﺍﳉﺰﺀ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻪ ﻓﻮﻕ ﺳﻄﺢ ﺍﻷﺭﺽ ﻓﻘﻂ ،ﺑﻞ
ﺇﻧﻪ ﻣﻐﺮﻭﺱ ﻛﺎﻟﻮﺗﺪ ﰲ ﺑﺎﻃﻦ ﺍﻷﺭﺽ ،ﻭﺃﻥ ﺍﳉﺰﺀ ﺍﳌﻐﺮﻭﺱ ﻣﻨﻪ ﻣﺪﺑﺐ ﻛﺎﻟﻮﺗﺪ ،ﻟﻴﺜﺒﺖ ﺍﳉﺒﻞ
ﻣﻜﺎﻧﻪ .ﻭﺃﻧﻪ ﻟﻮﻻ ﺟﺬﺭ ﺍﻟﻮﺗﺪ ﺍﳌﻐﺮﻭﺱ ﰲ ﺑﺎﻃﻦ ﺍﻷﺭﺽ -ﰲ " ﺍﻟﻼﻓﺎ " ﺍﻟﺴﺎﺋﻠﺔ -ﻣﺎ ﺛﺒﺖ
ﺍﳉﺒﻞ ﻣﻜﺎﻧﻪ! ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﻟﻠﻌﺮﺏ -ﻭﻻ ﻟﻐﲑﻫﻢ -ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ،
ﺣﱴ ﻳﻘﺎﻝ ﺇﻥ ﳏﻤﺪﺍ < ﺍﻗﺘﺒﺴﻬﺎ ﻣﻦ ﻋﻠﻮﻡ ﻋﺼﺮﻩ ..ﺇﳕﺎ ﻫﻲ ﺇﺣﺪﻯ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﻭﻋﺪ ﺍﷲ ﺍﻟﺒﺸﺮ ﺃﻢ ﺳﻴﻌﻠﻤﻮﺎ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ،ﻭﻳﻌﻠﻤﻮﻥ ﺃﺎ ﺣﻖ ،ﻭﻳﺘﺒﻴﻨﻮﻥ
ﺃﺎ ﻭﺣﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ.
ﻭﻓﻴﻤﺎ ﳜﺘﺺ ﺑﺎﳉﺒﺎﻝ ﻛﺬﻟﻚ ،ﻫﻨﺎﻙ ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ﱂ ﺗﻌﺮﻑ ﺇﻻ ﻣﻨﺬ ﻋﻬﺪ ﻗﺮﻳﺐ،
ﻭﻫﻲ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﺃﹶﻟﹾﻘﹶﻰ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺭﻭﺍﺳﻲ ﺃﹶﻥﹾ ﺗﻤﻴﺪ ﺑﹺﻜﹸﻢ.(٥٧٣) (
ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺣﺪﻫﺎ ﲢﻤﻞ ﺣﺸﺪﺍ ﻣﻦ " ﺍﳌﻌﻠﻮﻣﺎﺕ " ﺍﻟﻌﻠﻤﻴﺔ ،ﻣﺘﺘﺎﺑﻌﺔ ﺗﺘﺎﺑﻌﺎ "ﻋﻠﻤﻴﺎ"
ﱂ ﻳﻜﻦ ﻳﺪﺭﻛﻪ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﺍﺗﺴﺎﻉ ﻣﻌﻠﻮﻣﺎﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﻣﺎ ﳚﺮﻱ ﻓﻴﻪ.
ﻓﺎﻟﺮﻭﺍﺳﻲ -ﻭﻫﻲ ﺍﳉﺒﺎﻝ -ﲢﻔﻆ ﺗﻮﺍﺯﻥ ﺍﻷﺭﺽ ،ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻫﻲ ﻣﺼﺪﺍﺕ
ﺗﺼﺪ ﺍﻟﺮﻳﺎﺡ ﺍﶈﻤﻠﺔ ﺑﺒﺨﺎﺀ ﺍﳌﺎﺀ ﻓﻴﺼﻌﺪ ﺇﱃ ﺃﻋﻠﻰ ،ﻓﻴﱪﺩ ،ﻓﻴﺘﻜﺎﺛﻒ ،ﻓﻴﱰﻝ ﺇﱃ ﺍﻷﺭﺽ ﰲ
ﺻﻮﺭﺓ ﺃﻣﻄﺎﺭ ،ﻭﻣﻦ ﺍﻷﻣﻄﺎﺭ ﺍﻟﻐﺰﻳﺮﺓ ﺗﺘﻮﻟﺪ ﺍﻷﺎﺭ ..ﻭﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥ ﺫﻛﺮ ﺍﻷﺎﺭ ﺑﻌﺪ
ﺍﻟﺮﻭﺍﺳﻲ ﻟﻴﺲ ﳎﺮﺩ ﺗﻌﺪﻳﺪ ﻵﻳﺎﺕ ﻗﺪﺭﺓ ﺍﷲ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﺇﳕﺎ ﻫﻨﺎﻙ ﺗﺮﺍﺑﻂ " ﻋﻠﻤﻲ " ﺑﻴﻨﻬﻤﺎ،
ﻫﻮ ﺗﺮﺍﺑﻂ ﺍﻟﺴﺒﺐ ﻭﺍﻟﻨﺘﻴﺠﺔ.
ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﻳﺄﰐ ﺍﻟﺘﺮﺍﺑﻂ " ﺍﻟﻌﻠﻤﻲ " ﻓﻴﻤﺎ ﺑﲔ ﺍﻷﺎﺭ ﻭﺍﻟﺜﻤﺮﺍﺕ .ﻓﺎﻷﺎﺭ ﻫﻲ ﺍﻟﱵ
ﺗﺴﻘﻲ ﺍﻟﺰﺭﻭﻉ ،ﻓﺘﻨﺘﺞ ﻓﻴﻬﺎ ﺍﻟﺜﻤﺎﺭ .ﻭﲦﺔ ﺣﻘﻴﻘﺔ ﻋﻠﻤﻴﺔ ﺃﺧﺮﻯ ﻫﻲ ﺃﻥ ﺍﻟﺜﻤﺮﺍﺕ ﺃﺯﻭﺍﺝ،
ﻭﺳﻨﺘﺤﺪﺙ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻓﻘﺮﺓ ﺗﺎﻟﻴﺔ .ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ " ﺍﻟﻌﻠﻤﻲ " ﻫﻮ ﺫﻛﺮ
ﻏﺸﻴﺎﻥ ﺍﻟﻠﻴﻞ ﺍﻟﻨﻬﺎﺭ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﺜﻤﺮﺍﺕ .ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻋﻠﻤﻴﺔ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﺇﻻ ﺃﺧﲑﺍﹰ ..ﺃﻥ
ﺍﻟﺜﻤﺮﺓ ﺗﻨﻤﻮ ﰲ ﺍﻟﻠﻴﻞ ،ﻭﺃﻥ ﻏﺸﻴﺎﻥ ﺍﻟﻠﻴﻞ ﺍﻟﻨﻬﺎﺭ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﻹﻧﻀﺎﺝ ﺍﻟﺜﻤﺮﺓ! ﻭﺃﻧﻪ ﺇﺫﺍ ﱂ
ﻳﺄﺧﺬ ﺍﻟﻨﺒﺎﺕ ﺣﻈﻪ ﻣﻦ ﺍﻹﻇﻼﻡ ﰲ ﺍﻟﻠﻴﻞ ﻓﺈﻧﻪ ﻳﻀﻌﻒ ﻭﻳﻀﻮﻱ!
ﺍﻛﺘﺸﻒ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺍﳋﻤﺴﻴﻨﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﰲ ﺣﺎﺩﺛﺔ ﻃﺮﻳﻔﺔ! ﻓﻘﺪ ﺃﻗﺎﻣﺖ
ﺇﺣﺪﻯ ﺷﺮﻛﺎﺕ ﺍﻹﻋﻼﻥ ﻟﻮﺣﺔ ﻗﻮﻳﺔ ﺍﻹﺿﺎﺀﺓ ﰲ ﻣﺰﺭﻋﺔ ﺃﺭﺯ ﳑﻠﻮﻛﺔ ﻷﺣﺪ ﺍﻟﻴﺎﺑﺎﻧﻴﲔ .ﻓﻼﺣﻆ
ﺍﻟﺮﺟﻞ ﺃﻥ ﳏﺼﻮﻝ ﺍﻷﺭﺯ ﻗﺪ ﺗﻀﺎﺀﻝ ،ﻓﺮﻓﻊ ﺩﻋﻮﻯ ﻋﻠﻰ ﺍﻟﺸﺮﻛﺔ ﺍﳌﻌﻠﻨﺔ ﻳﻄﺎﻟﺒﻬﺎ ﺑﺘﻌﻮﻳﺾ ﻋﻤﺎ
ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﳋﺴﺎﺭﺓ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻹﺿﺎﺀﺓ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﻠﻴﻞ! ﻭﺃﺧﺬﺕ ﺍﶈﻜﻤﺔ ﺍﻷﻣﺮ ﻣﺄﺧﺬ ﺍﳉﺪ،
ﻓﻜﻠﻔﺖ ﻓﺮﻳﻘﺎ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻳﺪﺭﺱ ﺍﻟﻘﻀﻴﺔ ﺩﺭﺍﺳﺔ ﻋﻠﻤﻴﺔ ﻟﺘﻘﺮﻳﺮ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻹﺿﺎﺀﺓ
ﺍﻟﻘﻮﻳﺔ ﻗﺪ ﺃﺛﺮﺕ ﺑﺎﻟﻔﻌﻞ ﰲ ﺗﻨﺎﻗﺺ ﳏﺼﻮﻝ ﺍﻷﺭﺯ! ﻭﺟﺎﺀﺕ ﺍﻷﲝﺎﺙ ﻣﺜﺒﺘﺔ ﻫﺬﻩ ﺍﻟﻌﺠﻴﺒﺔ :ﺃﻥ
ﺍﻟﻨﺒﺎﺕ ﻳﺴﺘﺮﻳﺢ ﰲ ﺍﻟﻠﻴﻞ ﺃﻭ ﺇﻥ ﺷﺌﺖ ﻗﻠﺖ ﻳﻨﺎﻡ ﰲ ﺍﻟﻠﻴﻞ ﻟﻴﺴﺘﺄﻧﻒ ﻧﺸﺎﻃﻪ ﻣﻊ ﻣﻄﻠﻊ ﺍﻟﻨﻮﺭ ﰲ
ﺍﻟﺼﺒﺎﺡ ،ﻭﺃﻥ ﺗﻠﻚ ﺍﻹﺿﺎﺀﺓ ﺍﻟﻘﻮﻳﺔ ﻗﺪ ﻣﻨﻌﺖ ﺍﻟﻨﺒﺎﺕ ﻣﻦ ﻏﻔﻮﺗﻪ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻪ ،ﻓﻀﻌﻒ ﻧﺘﻴﺠﺔ
ﺍﻹﺭﻫﺎﻕ!
ﰒ ﺗﺒﲔ ﻛﺬﻟﻚ ﺃﻥ ﺍﻟﺜﻤﺮﺓ ﺗﺄﺧﺬ ﺃﻛﱪ ﺣﻆ ﻣﻦ ﳕﻮﻫﺎ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺑﺎﻟﺬﺍﺕ! ﺍﻟﻔﺘﺮﺓ
ﺍﻟﱵ ﻳﻜﻮﻥ ﺍﻟﻨﺒﺎﺕ ﻓﻴﻬﺎ ﰲ ﻏﻔﻮﺗﻪ! ﻭﺃﻥ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﳛﺘﺎﺝ ﺇﱃ ﻓﺘﺮﺓ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻹﻇﻼﻡ
ﻟﻜﻲ ﻳﻨﻤﻮ ﳕﻮﻩ ﺍﻟﻄﺒﻴﻌﻲ ،ﻭﺃﻥ ﺗﻮﺯﻳﻊ ﺍﻟﻨﺒﺎﺕ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻳﺘﻨﺎﺳﺐ ﺗﻨﺎﺳﺒﺎ ﺩﻗﻴﻘﺎ ﻣﻊ
ﺃﻃﻮﺍﻝ ﻓﺘﺮﺓ ﺍﻟﻠﻴﻞ ﰲ ﻛﻞ ﻣﻜﺎﻥ ،ﻭﺃﻥ ﺍﻟﻨﺒﺎﺕ ﺍﻟﺬﻱ ﲢﺘﺎﺝ ﲦﺮﺗﻪ -ﻣﺜﻼ -ﺇﱃ ﻓﺘﺮﺓ ﺇﻇﻼﻡ
ﲤﺘﺪ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﺳﺎﻋﺔ ،ﺇﺫﺍ ﺍﺳﺘﻨﺒﺖ ﰲ ﺑﻘﻌﺔ ﻟﻴﻠﻬﺎ ﻋﺸﺮ ﺳﺎﻋﺎﺕ ﻓﻘﻂ ﻓﺈﻧﻪ ﳜﺮﺝ ﺿﻌﻴﻔﺎ ﻋﻦ
ﺃﺻﻠﻪ ﰲ ﺃﺭﺿﻪ ﺍﻷﺻﻠﻴﺔ .ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻘﺺ ﻛﺒﲑﺍ ﻓﺈﻧﻪ ﻻ ﻳﺜﻤﺮ!
ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﺠﻴﺒﺔ ﻛﻠﻬﺎ ،ﺍﻟﱵ ﻛﺸﻔﺖ ﲟﻨﺎﺳﺒﺔ ﺗﻠﻚ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻌﺠﻴﺒﺔ )ﺍﻟﱵ
ﺣﻜﻤﺖ ﻓﻴﻬﺎ ﺍﶈﻜﻤﺔ ﻟﺼﺎﱀ ﺻﺎﺣﺐ ﺍﳌﺰﺭﻋﺔ( ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﻫﻨﺎﻙ ﺗﺮﺍﺑﻄﺎ " ﻋﻠﻤﻴﺎ " ﻣﺘﺴﻠﺴﻼ
ﻣﺎ ﺑﲔ ﺍﳉﺒﺎﻝ ﺇﱃ ﺍﻷﺎﺭ ﺇﱃ ﺍﻹﲦﺎﺭ ﺇﱃ ﻏﺸﻴﺎﻥ ﺍﻟﻠﻴﻞ ﺍﻟﻨﻬﺎﺭ ..ﻭﺫﻟﻚ ﻣﻦ ﺍﻹﻋﺠﺎﺯ!
ﻳﻘﻮﻝ ﺗﻌﺎﱃ) :ﺳﺒﺤﺎﻥﹶ ﺍﻟﱠﺬﻱ ﺧﻠﹶﻖ ﺍﻟﹾﺄﹶﺯﻭﺍﺝ ﻛﹸﻠﱠﻬﺎ ﻣﻤﺎ ﺗﻨﺒﹺﺖ ﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﻦ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ
ﻭﻣﻤﺎ ﻻ ﻳﻌﻠﹶﻤﻮﻥﹶ( )) .(٥٧٥ﻭﻣﻦ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺧﻠﹶﻘﹾﻨﺎ ﺯﻭﺟﻴﻦﹺ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺬﹶﻛﱠﺮﻭﻥﹶ( ).(٥٧٦
ﻭﻗﺪ ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﰲ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ﻭﺍﻹﻧﺴﺎﻥ
ﺯﻭﺟﲔ :ﺫﻛﺮﺍ ﻭﺃﻧﺜﻰ ،ﻭﻟﻜﻦ ﺁﻳﺔ ﻳﺲ ﺃﺷﺎﺭﺕ ﺇﱃ ﻣﺎ ﻻ ﻳﻌﻠﻤﻮﻥ .ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﻫﻨﺎﻙ
ﺃﺯﻭﺍﺟﺎ ﰲ ﻏﲑ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ﻭﺍﻹﻧﺴﺎﻥ ،ﺗﻠﻚ ﺍﻟﱵ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ .ﻛﻤﺎ ﺃﻥ ﺁﻳﺔ ﺍﻟﺬﺍﺭﻳﺎﺕ
ﺗﺸﲑ ﺇﱃ ﺃﻥ ﺍﻷﺯﻭﺍﺝ ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﻞ ﺷﻲﺀ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻭﻟﻴﺴﺖ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ
ﻣﻌﻠﻮﻣﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻳﻮﻣﺌﺬ ﻣﻦ ﻭﺟﻮﺩﻫﺎ ﰲ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ﻭﺍﻹﻧﺴﺎﻥ.
ﻭﻳﻜﺘﺸﻔﻮﻥ ﻋﺠﻴﺒﺔ ﺃﺧﺮﻯ :ﺇﻥ ﺍﻟﺘﻔﺎﻋﻼﺕ ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ﻫﻲ ﻋﻤﻠﻴﺔ " ﺗﺰﺍﻭﺝ " ﺑﲔ
ﺍﳌﻮﺍﺩ ﺍﳌﺨﺘﻠﻔﺔ .ﻓﻔﻲ ﻛﻞ ﺫﺭﺓ ﻷﻱ ﻋﻨﺼﺮ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﻧﻮﺍﺓ ﻣﻮﺟﺒﺔ ﺗﺪﻭﺭ ﺣﻮﳍﺎ ﳎﻤﻮﻋﺔ ﻣﻦ
ﺍﻟﻜﻬﺎﺭﺏ ﺍﻟﺴﺎﻟﺒﺔ )ﺗﺴﻤﻰ ﺍﻹﻟﻜﺘﺮﻭﻧﺎﺕ( ،ﻋﺪﺩﻫﺎ ﳏﺪﺩ ﰲ ﻛﻞ ﻋﻨﺼﺮ ،ﻭﺗﻜﻮﻥ ﻋﻠﻰ ﻫﻴﺌﺔ
ﺩﻭﺍﺋﺮ ﻣﺘﻜﺎﻣﻠﺔ ﺣﻮﻝ ﺍﻟﻨﻮﺍﺓ ،ﻭﻟﻜﻦ ﺍﳊﻠﻘﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻭﺍﺋﺮ ﺗﻜﻮﻥ ﻧﺎﻗﺼﺔ ،ﻫﻜﺬﺍ ﻫﻲ
ﰲ ﺧﻠﻘﻬﺎ ﺍﻟﺮﺑﺎﱐ ،ﻭﺃﻥ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺬﻱ ﺗﻜﻤﻞ ﺣﻠﻘﺘﻪ ﺍﻟﻨﺎﻗﺼﺔ ﺣﻠﻘﺔ ﻋﻨﺼﺮ ﺁﺧﺮ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ
ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﻨﺼﺮ ﺍﻵﺧﺮ ﺗﻔﺎﻋﻞ ﻛﻴﻤﻴﺎﻭﻱ )ﺃﻱ ﺗﺰﺍﻭﺝ( ﻭﺃﻥ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺬﻱ ﺍﻛﺘﻤﻠﺖ ﺍﳊﻠﻘﺔ
ﺍﻷﺧﲑﺓ ﳊﺴﺎﺑﻪ ﻳﻜﻮﻥ ﻫﻮ ﻗﺎﻋﺪﺓ ﺍﻟﺘﻔﺎﻋﻞ!
ﻭﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻛﻠﻬﺎ ،ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻣﻌﻠﻮﻣﺔ ﻷﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ،
ﻫﻲ ﺍﻟﱵ ﺗﻔﺴﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻣﻦ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺧﻠﹶﻘﹾﻨﺎ ﺯﻭﺟﻴﻦﹺ( .ﻛﻤﺎ ﺃﺎ ﲢﻘﻖ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﺑﻪ
ﻋﺒﺎﺩﻩ ﺃﻧﻪ ﺳﻴﻜﺸﻒ ﳍﻢ ﻋﻦ ﺃﺳﺮﺍﺭ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﺮﻓﻮﺎ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ،
ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﺳﻨﺮﹺﻳﻬﹺﻢ ﺁﻳﺎﺗﻨﺎ ﻓﻲ ﺍﻟﹾﺂﻓﹶﺎﻕﹺ ﻭﻓﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﹶﻬﻢ ﺃﹶﻧ ﻪ
ﺍﻟﹾﺤﻖ .(٥٧٧) (ﻭﻣﻦ ﻳﺪﺭﻱ :ﻣﺎﺫﺍ ﻳﻜﺸﻒ ﺍﷲ ﻏﺪﺍﹰ ﻟﻠﻨﺎﺱ ﻣﻦ ﺍﻵﻳﺎﺕ ،ﰲ ﺍﻷﻧﻔﺲ ﻭﰲ
ﺍﻵﻓﺎﻕ؟!
ﻭﻟﻜﻦ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺃﺛﺒﺘﺘﻪ ﺍﻷﲝﺎﺙ ﺃﻥ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﺍﻵﻳﺔ ﻣﺎ ﺑﲔ ﺍﳉﺒﺎﻝ ﻭﺍﻟﺸﺠﺮ ﻣﺎ
ﻳﻌﺮﺷﻮﻥ ﻫﻮ ﺗﺮﺗﻴﺐ " ﻧﻮﻋﻲ "! ﻭﻟﻴﺲ ﳎﺮﺩ ﺫﻛﺮ ﻟﻸﻣﺎﻛﻦ ﺍﻟﱵ ﻳﺮﺗﺎﺩﻫﺎ ﺍﻟﻨﺤﻞ ﻭﳛﺼﻞ ﻣﻨﻬﺎ
ﻋﻠﻰ ﻏﺬﺍﺋﻪ ﺑﺈﺫﻥ ﺭﺑﻪ! ﻓﻌﺴﻞ ﺍﳉﺒﺎﻝ ﻫﻮ ﺃﻏﻨﺎﻫﺎ ﻭﺃﻋﻼﻫﺎ ،ﻭﺃﻛﺜﺮﻫﺎ ﻓﺎﻋﻠﻴﺔ ﰲ ﺷﻔﺎﺀ ﻛﺜﲑ ﻣﻦ
ﺍﻷﻣﺮﺍﺽ ،ﰒ ﻳﺄﰐ ﺑﻌﺪﻩ ﰲ ﺍﻟﻨﻮﻋﻴﺔ ﺍﻟﻌﺴﻞ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﺃﺧﲑﺍﹰ ﺗﺄﰐ ﻧﻮﻋﻴﺔ
ﺍﻟﻌﺴﻞ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻨﺒﺎﺗﺎﺕ ﺍﻟﻘﺼﲑﺓ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﻷﺭﺽ.
ﻭﻫﺬﻩ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻣﻌﺮﻭﻓﺔ ﻟﻠﻨﺎﺱ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ .ﺇﳕﺎ ﻋﺮﻓﺖ
ﺣﺪﻳﺜﺎ ﺣﲔ ﺳﻌﻰ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻇﻮﺍﻫﺮ ﺍﻟﻄﺒﻴﻌﺔ ﺑﻮﺳﺎﺋﻞ ﻋﻠﻤﻴﺔ ﺩﻗﻴﻘﺔ.
ﺇﻥ ﺍﳌﺎﺀ ﺍﻟﻌﺬﺏ ﺍﻟﺬﻱ ﺗﺼﺒﻪ ﺍﻷﺎﺭ ﰲ ﺍﻟﺒﺤﺎﺭ ﻭﺍﶈﻴﻄﺎﺕ ﻳﻈﻞ ﳏﺎﻓﻈﺎ ﻋﻠﻰ ﻋﺬﻭﺑﺘﻪ
ﻏﲑ ﳑﺘﺰﺝ ﲟﻠﻮﺣﺔ ﺍﻟﺒﺤﺮ ﻣﺴﺎﻓﺔ ﻃﻮﻳﻠﺔ ﺩﺍﺧﻞ ﺍﻟﺒﺤﺮ ،ﻛﺄﻤﺎ ﻣﻌﺰﻭﻻﻥ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ
ﺑﺬﻟﻚ " ﺍﻟﱪﺯﺥ " ﺍﻟﺬﻱ ﳝﻨﻊ ﻋﺪﻭﺍﻥ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ!
ﺑﻞ ﺍﻷﻋﺠﺐ ﻣﻦ ﺫﻟﻚ ،ﺃﻥ ﻣﻴﺎﻩ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻻ ﲤﺘﺰﺝ ﲟﻴﺎﻩ ﺍﶈﻴﻂ ﺍﳍﻨﺪﻱ ﻋﻨﺪ ﺑﺎﺏ
ﺍﳌﻨﺪﺏ -ﺫﻟﻚ ﺍﻟﱪﺯﺥ ﺍﻟﺬﻱ ﻳﻔﺼﻞ ﺑﲔ ﺍﻟﺒﺤﺮ ﻭﺍﶈﻴﻂ -ﻣﻊ ﺃﻥ ﻛﻠﻴﻬﻤﺎ ﻣﺎﺀ ﻣﻠﺢ .ﻭﻟﻜﻦ
ﻧﺴﺒﺔ ﺍﳌﻠﻮﺣﺔ ﳐﺘﻠﻔﺔ ﺑﲔ ﻫﺬﺍ ﺍﳌﺎﺀ ﻭﺫﺍﻙ ،ﻓﻴﻈﻞ ﺃﺣﺪﳘﺎ ﻃﺎﻓﻴﺎ ﻓﻮﻕ ﺍﻵﺧﺮ ﻻ ﳝﺘﺰﺝ ﺑﻪ!
ﺑﻞ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ﻫﻮ ﺍﻛﺘﺸﺎﻑ ﲝﲑﺍﺕ ﻋﺬﺑﺔ ﰲ ﺑﺎﻃﻦ ﺍﶈﻴﻄﺎﺕ ،ﺗﻈﻞ ﻋﺬﺑﺔ
ﻭﻫﻲ ﳏﺎﻇﺔ ﺑﺎﳌﻠﻮﺣﺔ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ،ﻓﺴﺒﺤﺎﻥ ﺍﳋﻼﻕ ﺍﻟﻌﻈﻴﻢ ..ﻭﺳﺒﺤﺎﻥ ﺍﻟﻔﺘﺎﺡ ﺍﻟﻌﻠﻴﻢ!
ﻭﺍﻟﺴﺤﺐ ﺍﻟﺮﻛﺎﻣﻴﺔ ﻻ ﺗﻈﻬﺮ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻟﻠﻨﺎﻇﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺃﺳﻔﻞ ،ﺃﻱ ﻣﻦ ﻓﻮﻕ
ﺳﻄﺢ ﺍﻷﺭﺽ ،ﻓﺈﳕﺎ ﻳﺒﺪﻭ ﻣﻨﻬﺎ ﻗﺎﻋﺪﺎ ﺍﻟﺴﻔﻠﻴﺔ ﻓﻘﻂ ،ﻭﻫﺬﻩ ﺗﻜﻮﻥ ﳑﺘﺪﺓ ﰲ ﺍﻟﺴﻤﺎﺀ ﺑﺪﺭﺟﺔ
ﻭﺍﺣﺪﺓ .ﺃﻣﺎ ﺣﲔ ﺗﺼﻌﺪ ﺇﱃ ﺃﻋﻠﻰ ،ﰲ ﺍﻟﻄﺎﺋﺮﺓ ﻣﺜﻼ ،ﻓﺈﻧﻚ ﺗﺮﻯ ﺗﺮﺍﻛﻢ ﻫﺬﻩ ﺍﻟﺴﺤﺐ ﺑﻌﻀﻬﺎ
ﻓﻮﻕ ﺑﻌﺾ ،ﻓﺘﺮﺍﻫﺎ ﻋﻠﻰ ﺻﻮﺭﺎ ﺍﳊﻘﻴﻘﻴﺔ ،ﻭﺗﺮﻯ ﺃﺎ ﻃﺒﻘﺎﺕ ،ﻭﻟﻴﺴﺖ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ ﻛﻤﺎ
ﺗﺒﺪﻭ ﻟﻠﻨﺎﻇﺮ ﻣﻦ ﻓﻮﻕ ﺳﻄﺢ ﺍﻷﺭﺽ ،ﻭﺃﺎ ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﺭﺗﻔﺎﻉ ﻭﺍﺣﺪ ،ﻭﺇﳕﺎ ﳜﺘﻠﻒ ﺍﺭﺗﻔﺎﻉ
ﻃﺒﻘﺎﺎ ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﺮﺍﻛﻢ ﰲ ﻛﻞ ﻃﺒﻘﺔ ﻣﻦ ﲞﺎﺭ ﺍﳌﺎﺀ ،ﻭﺃﻥ ﺑﻌﻀﻬﺎ ﻳﺒﺪﻭ ﻛﺠﺒﺎﻝ ﻣﻌﻠﻘﺔ ﰲ
ﺍﻟﻔﻀﺎﺀ ،ﺟﺒﺎﻝ ﺫﺍﺕ ﻗﻤﻢ ﳐﺘﻠﻔﺔ ﺍﻻﺭﺗﻔﺎﻉ!
ﻫﺬﺍ ﻛﻠﻪ ﱂ ﻳﻜﻦ ﻣﻌﺮﻭﻓﺎ ﻗﺒﻞ ﺍﺧﺘﺮﺍﻉ ﺍﻟﻄﺎﺋﺮﺍﺕ ،ﻭﺍﻟﺼﻌﻮﺩ ﺎ ﻓﻮﻕ ﻣﺴﺘﻮﻯ
ﺍﻟﺴﺤﺐ .ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺑﺸﺮ ﺃﻥ ﻳﺘﺼﻮﺭ ﺍﻟﺘﺮﺍﻛﻢ ﺍﻟﺬﻱ ﺗﺸﲑ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ﰲ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ) :ﺛﹸﻢ ﻳﺠﻌﻠﹸﻪ ﺭﻛﹶﺎﻣﺎﹰ( ،ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺍﻟﺪﻗﻴﻖ ﻟﻮﻧﺎ ﻣﻦ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ،ﻭﻛﺎﻥ
ﺍﻛﺘﺸﺎﻑ ﺍﻟﺒﺸﺮ ﻟﻪ ﺑﻌﺪ ﻗﺮﻭﻥ ﻣﻦ ﺗﱰﻝ ﺍﻟﻘﺮﺁﻥ ﲢﻘﻴﻘﺎ ﻟﻠﻮﻋﺪ ﺍﻟﺮﺑﺎﱐ) :ﺳﻨﺮﹺﻳﻬﹺﻢ ﺁﻳﺎﺗﻨﺎ (..ﻓﻬﻮ
ﺇﻋﺠﺎﺯ ﻣﺰﺩﻭﺝ؛ ﺇﺫ ﻫﻮ ﻭﺻﻒ ﻷﻣﺮ ﱂ ﻳﻜﻦ ﺍﻟﺒﺸﺮ ﻳﻌﺮﻓﻮﻥ ﺻﻔﺘﻪ ﰲ ﺫﻟﻚ ﺍﳊﲔ ،ﻭﺇﺧﺒﺎﺭ
ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺑﺄﻢ ﺳﻴﻌﺮﻓﻮﻧﻪ ﰲ ﻣﺴﺘﻘﺒﻞ ﺃﻳﺎﻣﻬﻢ.
ﻳﻘﻮﻝ ﺗﻌﺎﱃ) :ﻓﹶﻤﻦ ﻳﺮﹺﺩ ﺍﻟﻠﱠﻪ ﺃﹶﻥﹾ ﻳﻬﺪﻳﻪ ﻳﺸﺮﺡ ﺻﺪﺭﻩ ﻟﻺِﺳﻼﻡﹺ ﻭﻣﻦ ﻳﺮﹺﺩ ﺃﹶﻥﹾ ﻳﻀﻠﱠ ﻪ
ﺼﻌﺪ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﻛﹶﺬﹶﻟﻚ ﻳﺠﻌﻞﹸ ﺍﻟﻠﱠﻪ ﺍﻟﺮﺟﺲ ﻋﻠﹶﻰ ﻳﺠﻌﻞﹾ ﺻﺪﺭﻩ ﺿﻴﻘﺎﹰ ﺣﺮﺟﺎﹰ ﻛﹶﺄﹶﻧﻤﺎ ﻳ
ﺍﻟﱠﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥﹶ( ).(٥٨١
ﻭﻟﻜﻦ ﺃﱏ ﻟﻠﺒﺸﺮ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻫﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻗﺪ
ﺻﻌﺪﻭﺍ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﻻ ﺟﺮﺑﻮﺍ ﻛﻴﻒ ﺗﻜﻮﻥ ﺍﻟﺼﺪﻭﺭ ﻋﻨﺪ ﺍﻟﺘﺼﻌﻴﺪ!
ﺇﻧﻪ ﻛﺬﻟﻚ ﺇﻋﺠﺎﺯ ﻣﺰﺩﻭﺝ :ﺇﻋﻼﻡ ﺑﺄﻣﺮ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﳚﻬﻠﻮﻧﻪ ﻳﻮﻣﺌﺬ ،ﻭﺇﳛﺎﺀ ﺑﺄﻢ
ﺳﻴﻌﺮﻓﻮﻧﻪ ﺫﺍﺕ ﻳﻮﻡ!
ﻭﻗﺒﻞ ﺳﻨﻮﺍﺕ ﻗﻠﻴﻠﺔ ﱂ ﻳﻜﻦ ﺍﻟﻨﺎﺱ ﻳﻌﺮﻓﻮﻥ ﺷﻴﺌﺎ ﻋﻤﺎ ﳚﺮﻱ ﰲ ﺍﻵﻣﺎﺩ ﺍﻟﺒﻌﻴﺪﺓ ﻣﻦ
ﺍﻟﺴﻤﺎﺀ .ﻓﻘﺪ ﻛﺎﻧﺖ ﺃﺩﻭﺍﺕ ﺍﻟﺮﺻﺪ ﻋﻨﺪﻫﻢ ﳏﺪﻭﺩﺓ ﺍﳌﺪﻯ ،ﺗﺪﺭﻙ ﻭﺟﻮﺩ ﺍﻟﻜﻮﺍﻛﺐ ،ﻭﺗﺪﺭﻙ
ﻭﺟﻮﺩ ﺍﺮﺍﺕ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻭﺗﻘﺪﺭ ﺃﺎ ﺗﺒﻠﻎ ﺍﳌﻼﻳﲔ ﻋﺪﺍ ،ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺪﺭﻙ ﺃﻥ ﻫﻨﺎﻙ ﺍﺗﺴﺎﻋﺎ
ﺩﺍﺋﻤﺎ ﰲ ﺍﻟﻔﻀﺎﺀ ،ﻭﺃﻥ ﺍﳌﺴﺎﻓﺎﺕ ﺗﺘﺒﺎﻋﺪ ﺑﲔ ﺑﻌﺾ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﺑﻌﺾ! ﻭﱂ ﻳﺪﺭﻛﻮﺍ
ﺫﻟﻚ ﺣﱴ ﺍﺧﺘﺮﻋﻮﺍ ﻣﻨﺎﻇﲑ ﻣﻦ ﺃﻧﻮﺍﻉ ﺃﺧﺮﻯ ﲣﺘﺮﻕ ﺍﻷﻏﻮﺍﺭ ﺍﻟﺒﻌﻴﺪﺓ ﰲ ﺍﻟﻔﻀﺎﺀ ،ﻭﻣﺮﻛﺒﺎﺕ
ﻓﻀﺎﺀ ﺗﺴﺠﻞ ﺣﺮﻛﺔ ﺍﻷﻓﻼﻙ ﻋﻠﻰ ﺃﺑﻌﺎﺩ ﻫﺎﺋﻠﺔ ﻣﻦ ﺍﻷﺭﺽ..
ﻓﻘﺪ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﺘﻤﻴﺰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﳛﻤﻞ ﻛﻠﻤﺔ ﺍﻟﺴﻤﺎﺀ ﺍﻷﺧﲑﺓ ﻟﻠﺒﺸﺮﻳﺔ ﻛﺎﻓﺔ
ﲞﺼﺎﺋﺺ ﻻ ﺗﻮﺟﺪ ﰲ ﻏﲑﻩ.
ﻛﺎﻧﺖ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﳏﺪﻭﺩﺓ ﺑﺄﻗﻮﺍﻡ ﻣﻌﻴﻨﲔ ،ﻭﳏﺪﻭﺩﺓ ﺑﺰﻣﻦ ﻣﻌﲔ ﻳﻨﺘﻬﻲ
ﺑﺈﺭﺳﺎﻝ ﺭﺳﻮﻝ ﺟﺪﻳﺪ ،ﺑﻴﻨﻤﺎ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﺒﺸﺮ ﻛﺎﻓﺔ ،ﻭﻟﻠﺰﻣﻦ ﻛﻠﻪ ﻣﻦ ﻣﺒﻌﺚ ﺭﺳﻮﻝ ﺍﷲ
< ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ .ﻓﻜﺎﻧﺖ ﺍﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﲢﻮﻱ ﺍﺣﺘﻴﺎﺟﺎﺕ
ﺍﻷﻗﻮﺍﻡ ﺍﻟﺬﻳﻦ ﺗﱰﻝ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺰﻣﻦ ﺍﶈﺪﺩ ﰲ ﻋﻠﻢ ﺍﷲ .ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ،ﻓﻘﺪ ﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻪ ﻣﺎ
ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ،ﻭﰲ ﺍﻟﺰﻣﻦ ﺍﻟﻘﺎﺩﻡ ﻛﻠﻪ .ﻓﻼ ﻋﺠﺐ ﺃﻥ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ
ﰲ ﻣﺒﻨﺎﻩ ﻭﰲ ﳏﺘﻮﻳﺎﺗﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺼﺪﻗﺎ ﳌﺎ ﻓﻴﻬﺎ ،ﻭﻟﻜﻦ ﻣﻬﻴﻤﻨﺎ ﻋﻠﻴﻬﺎ) :ﻭﺃﹶﻧﺰﻟﹾﻨﺎ ﺇﹺﻟﹶﻴﻚ
ﺼﺪﻗﺎﹰ ﻟﻤﺎ ﺑﻴﻦ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﹾﻜﺘﺎﺏﹺ ﻭﻣﻬﻴﻤﻨﺎﹰ ﻋﻠﹶﻴﻪ.(٥٨٤) (..
ﺍﻟﹾﻜﺘﺎﺏ ﺑﹺﺎﻟﹾﺤﻖ ﻣ
ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﺘﻤﻴﺰ ﺍﻟﱵ ﺗﻔﺮﺩ ﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ..
ﻭﺍﻧﻜﺸﺎﻑ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﳛﺘﻮﻳﻬﺎ ﺍﻟﻜﺘﺎﺏ ﻟﻠﺒﺸﺮ ﺟﻴﻼ ﺑﻌﺪ ﺟﻴﻞ ﻫﻮ ﺟﺎﻧﺐ ﻣﻦ
ﺟﻮﺍﻧﺐ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻧﺰﻝ ﺎ ﺍﻟﻜﺘﺎﺏ! ﻓﻬﻮ ﻟﻴﺲ ﳉﻴﻞ ﻭﺍﺣﺪ ﺗﻨﺘﻬﻲ ﻣﻬﻤﺘﻪ ﺑﻌﺪﻫﺎ،
ﺃﻭ ﺗﻨﻘﻄﻊ ﺻﻠﺔ ﺍﻷﺟﻴﺎﻝ ﺑﻪ ،ﺑﻞ ﻫﻮ ﻟﻜﻞ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﺟﻴﻞ ،ﻳﻬﺪﻳﻬﻢ ﺇﱃ ﺭﻢ ،ﻭﻳﻮﺟﻬﻬﻢ
ﺇﱃ ﺍﳋﲑ ﻭﺇﱃ ﺍﳊﻖ ،ﻭﻳﺮﺑﻴﻬﻢ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻘﻮﱘ ،ﻭﻳﻌﻠﻤﻬﻢ ﻣﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ!
ﺃﺷﺮﻧﺎ ﰲ ﺍﳌﻘﺪﻣﺔ ﺇﱃ ﺗﻠﻚ ﺍﶈﺎﻭﻟﺔ ﺍﻟﺴﺎﺫﺟﺠﺔ ﺍﻟﱵ ﻗﺎﻡ ﺎ ﺃﺣﺪ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺘﺄﻣﺮﻛﲔ
ﻟﻴﻘﻠﺪ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ﰒ ﻳﻘﻮﻝ :ﻫﺎ ﺃﻧﺬﺍ ﻗﺪ ﺃﺗﻴﺖ ﲟﺜﻠﻪ ..ﻓﻬﻮ ﺇﺫﻥ ﺻﻨﺎﻋﺔ ﺑﺸﺮﻳﺔ ﻭﻟﻴﺲ ﻣﱰﻻ
ﻣﻦ ﻋﻨﺪ ﺍﷲ!
ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺸﺎﺏ ﻗﺪ ﻗﺎﻡ ﲟﺤﺎﻭﻟﺔ ﺳﺎﺫﺟﺔ ﻓﺠﺔ ﻟﻴﺸﻔﻲ ﻏﻠﻴﻠﻪ ﻣﻦ ﺍﻹﺳﻼﻡ
ﻭﺍﻟﻘﺮﺁﻥ ،ﻓﺎﳌﺴﺘﺸﺮﻗﻮﻥ ﻳﻘﻮﻣﻮﻥ ﲜﻬﺪ ﻣﻨﻈﻢ ﺩﺀﻭﺏ ،ﻳﻨﻔﻖ ﺑﻌﻀﻬﻢ ﻓﻴﻪ ﻋﻤﺮﻩ ،ﻭﺗﻨﻔﻖ ﻋﻠﻴﻬﻢ
ﺩﻭﳍﻢ ﺍﳌﻼﻳﲔ ،ﻟﻠﺘﺸﻜﻴﻚ ﰲ ﺍﳌﺼﺪﺭ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻘﺮﺁﻥ ،ﻭﻣﻬﺎﲨﺘﻪ ﺑﻜﻞ ﻭﺳﻴﻠﺔ ﻟﻌﻠﻬﻢ ﻳﺼﻠﻮﻥ
ﺇﱃ ﺷﻲﺀ ﻳﺸﻔﻲ ﺍﻟﻐﻠﻴﻞ!
)ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻻ ﺗﺴﻤﻌﻮﺍ ﻟﻬﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥ ﻭﺍﻟﹾﻐﻮﺍ ﻓﻴﻪ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗ ﻐﻠﺒﻮﻥﹶ( ).(٥٨٥
) ...ﻭﺇﹺﺫﹾ ﻟﹶﻢ ﻳﻬﺘﺪﻭﺍ ﺑﹺﻪ ﻓﹶﺴﻴﻘﹸﻮﻟﹸﻮﻥﹶ ﻫﺬﹶﺍ ﺇﹺﻓﹾﻚ ﻗﹶﺪﱘ.(٥٨٦) (
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻮﺿﻊ ﻏﻴﻆ ﺷﺪﻳﺪ ﰲ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ..) :ﻗﹸﻞﹾ ﻫﻮ ﻟﻠﱠﺬﻳ ﻦ
ﺁﻣﻨﻮﺍ ﻫﺪﻯ ﻭﺷﻔﹶﺎﺀٌ ﻭﺍﻟﱠﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥﹶ ﻓﻲ ﺁﺫﹶﺍﻧﹺﻬﹺﻢ ﻭﻗﹾﺮ ﻭﻫﻮ ﻋﻠﹶﻴﻬﹺﻢ ﻋﻤﻰ ﺃﹸﻭﻟﹶﺌﻚ ﻳﻨﺎﺩﻭﻥﹶ
ﻣﻦ ﻣﻜﹶﺎﻥ ﺑﻌﻴﺪ.(٥٨٧) (
ﻭﺃﻏﻴﻆ ﻣﺎ ﻳﻐﻴﻆ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻳﺆﻣﻨﻮﻥ ﺇﳝﺎﻧﺎ ﻻ ﻳﺘﺰﻋﺰﻉ ﺑﺄﻥ ﻛﺘﺎﻢ
ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﳊﻖ ،ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ،ﻭﺃﻥ ﺍﷲ ﺣﻔﻈﻪ ﲝﻔﻈﻪ
ﻓﻠﻢ ﻳﺘﺒﺪﻝ ﻣﻨﻪ ﺣﺮﻑ ﻣﻨﺬ ﻧﺰﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ.
ﻳﻐﻴﻈﻬﻢ ﺫﻟﻚ ﻓﻴﺴﻌﻮﻥ ﺟﺎﻫﺪﻳﻦ ﺇﱃ ﻧﻔﻲ ﺍﻟﻮﺣﻲ ،ﻭﻧﻔﻲ ﺍﳌﺼﺪﺭ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻘﺮﺁﻥ،
ﻭﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﺮﺳﻮﻝ < ،ﻭﻫﻮ ﺇﻓﻚ ﻗﺪﱘ ﻗﺎﻟﺘﻪ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻗﺒﻞ ،ﻭﻣﺎ ﺗﺰﺍﻝ ﻛﻞ
ﺟﺎﻫﻠﻴﺔ ﺗﺮﺩﺩﻩ!
ﻟﻴﺲ ﻓﻘﻂ ﺑﺄﺳﻠﻮﺑﻪ ﺍﳌﻌﺠﺰ ،ﻭﻟﻜﻦ ﻛﺬﻟﻚ ﲟﺤﺘﻮﻳﺎﺗﻪ ،ﻭﺑﻜﻮﻥ ﻫﺬﻩ ﺍﶈﺘﻮﻳﺎﺕ -
ﺑﻜﻞ ﴰﻮﳍﺎ ﻭﺗﻜﺎﻣﻠﻬﺎ -ﻣﻌﺮﻭﺿﺔ ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﳌﻌﺠﺰ ..ﺃﻱ ﺃﻧﻪ ﺇﻋﺠﺎﺯ ﻓﻮﻕ ﺇﻋﺠﺎﺯ.
ﻟﻮ ﺃﻥ ﺍﻹﻋﺠﺎﺯ ﻛﺎﻥ ﰲ ﺍﻷﺳﻠﻮﺏ ﻭﺣﺪﻩ ،ﺍﻟﺬﻱ ﻋﺠﺰ ﺍﻟﻨﺎﺱ ﺧﻼﻝ ﺍﻟﻘﺮﻭﻥ ﻋﻦ ﺃﻥ
ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ،ﻟﻜﺎﻥ ﻫﺬﺍ ﻛﺎﻓﻴﺎ ﻹﺛﺒﺎﺕ ﻣﺼﺪﺭﻩ ﺍﻟﺮﺑﺎﱐ ،ﻭﺩﻟﻴﻼ ﻗﺎﻃﻌﺎ ﻋﻠﻰ ﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ
< ﰲ ﺩﻋﻮﺍﻩ ﺃﻧﻪ ﺭﺳﻮﻝ ﻣﺮﺳﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺃﻧﻪ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ )ﺇﹺﻥﹾ ﻫﻮ ﺇﹺﻟﱠﺎ ﻭﺣﻲ
ﻳﻮﺣﻰ( ).(٥٨٩
ﻫﻞ ﺗﺄﺗﻰ ﻟﺒﺸﺮ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻛﻠﻪ ﺃﻥ ﻳﺆﻟﻒ ﻛﺘﺎﺑﺎ ﳛﻮﻱ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ؟
ﺧﺬ ﺣﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺣﺪﻫﺎ ،ﻭﻣﺎ ﺟﺮﻯ ﻓﻴﻬﺎ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﺒﺸﺮ ﻣﻦ ﲣﺒﻄﺎﺕ ﻣﻘﺎﺭﻧﺔ
ﺑﺼﻔﺎﺀ ﺍﻟﻮﺣﻲ ﻭﺷﻔﺎﻓﻴﺘﻪ ،ﻭﻭﺿﻮﺣﻪ ﻭﺗﺄﻟﻘﻪ ،ﻭﻋﻤﻘﻪ ﻭﻧﺼﺎﻋﺘﻪ.
ﻭﺧﺬ ﺇﱃ ﺟﺎﻧﺒﻬﺎ ﻋﺸﺮﺍﺕ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ :ﺣﻘﻴﻘﺔ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ.
ﺣﻘﻴﻘﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .ﺣﻘﻴﻘﺔ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﻭﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ .ﺣﻘﻴﻘﺔ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﻳﻨﺒﻐﻲ
ﺃﻥ ﲢﻜﻢ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ .ﺣﻘﻴﻘﺔ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻱ ﻭﻣﺎ ﳚﺮﻱ ﻓﻴﻪ .ﺣﻘﻴﻘﺔ ﺍﳌﻬﻤﺔ ﺍﻟﱵ
ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻠﻬﺎ .ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ .ﺣﻘﻴﻘﺔ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ .ﺣﻘﻴﻘﺔ
ﺍﻟﺴﻨﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﱵ ﲢﻜﻢ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ..
ﺃﻱ ﻛﺘﺎﺏ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ﲨﻊ ﻫﺬﺍ ﺍﳊﺸﺪ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺑﺎﻟﺘﻨﺎﺳﻖ ﺍﻟﺬﻱ ﻋﺮﺿﺖ ﺑﻪ
ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﺑﻘﻮﺓ ﺍﻟﺘﺄﺛﲑ ﺍﻟﺬﻱ ﻳﺒﻌﺜﻪ ﰲ ﺍﻟﻨﻔﻮﺱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟
ﻭﺃﻱ ﺑﺸﺮ ﺗﺒﻠﻎ ﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﻫﺬﺍ ﺍﻟﺸﻤﻮﻝ ﺍﻟﺬﻱ ﻻ ﻳﻐﺎﺩﺭ ﺷﻴﺌﺎ ﻣﻦ ﺃﺳﺎﺳﻴﺎﺕ ﺍﳊﻴﺎﺓ ﺇﻻ
ﻭﻳﺘﻌﺮﺽ ﻟﻪ ،ﻭﻳﺘﻌﺮﺽ ﻟﻪ ﰲ ﻋﻤﻖ ﻭﲤﻜﻦ ﻣﺜﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ؟
ﻳﻘﻮﻟﻮﻥ :ﻟﻘﺪ ﺟﺎﺀ ﳏﻤﺪ < ﲟﺎ ﺟﺎﺀ ﺑﻪ ﻧﻘﻼ ﻣﻦ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﺃﻭ ﺳﻄﹾﻮﺍﹰ
ﻋﻠﻴﻬﺎ ،ﺃﻭ ﺗﻠﻘﻴﺎ ﻣﻦ ﺃﺻﺤﺎﺎ!
ﻭﻣﺎ ﺃﺣﺴﺐ ﺃﻥ ﻓﺮﻳﺔ ﳝﻜﻦ ﺃﻥ ﺗﺒﻠﻎ ﻣﻦ ﺍﻟﻜﺬﺏ ﺍﳌﻔﻀﻮﺡ ﺃﺷﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻳﺔ!
ﻛﻴﻒ ﻳﺘﺄﺗﻰ ﻟﻠﺬﻱ ﻳﻨﻘﻞ ﻣﻦ ﻛﺘﺎﺏ ﻳﻘﻮﻝ ﺇﻥ ﺍﷲ ﺛﺎﻟﺚ ﺛﻼﺛﺔ ﺃﻥ ﻳﻘﺮﺭ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ؟
ﻭﻛﻴﻒ ﻳﺘﺄﺗﻰ ﻟﻠﺬﻱ ﻳﻨﻘﻞ ﻣﻦ ﻛﺘﺎﺏ ﻳﻘﺮﺭ ﺃﻥ ﷲ ﻭﻟﺪﺍ ﻳﺸﺎﺭﻛﻪ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ،ﺃﻥ ﻳﻘﺮﺭ ﺃﻥ ﺍﷲ
ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﻻ ﻭﻟﺪ؟!
ﻭﻛﻴﻒ ﻳﺘﺄﺗﻰ ﻟﻠﺬﻱ ﻳﻨﻘﻞ ﻣﻦ ﻛﺘﺐ ﱂ ﺗﺘﺮﻙ ﻧﺒﻴﺎ ﻣﻦ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺇﻻ ﻟﻄﺨﺖ ﲰﻌﺘﻪ
ﻭﺷﻮﻫﺖ ﺻﻮﺭﺗﻪ ،ﻭﺍﻤﺘﻪ ﲟﺎ ﻻ ﳚﻮﺯ ﰲ ﺣﻖ ﺍﻟﺮﺟﻞ ﺍﻟﻌﺎﺩﻱ ﻓﻀﻼ ﻋﻦ ﺍﻟﻨﱯ ﺍﳌﺮﺳﻞ ،ﺃﻥ
ﻳﺴﺮﺩ ﺳﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻗﺼﺼﻬﻢ ﺑﺎﻟﻨﺼﺎﻋﺔ ﻭﺍﻟﻄﻬﺮ ﻭﺍﻟﺴﻤﻮ ﺍﻟﺬﻱ ﻭﺭﺩﺕ ﺑﻪ ﺳﲑ ﺍﻷﻧﺒﻴﺎﺀ ﰲ
ﺍﻟﻘﺮﺁﻥ؟!
ﻭﻛﻴﻒ ﻳﺘﺄﺗﻰ ﻟﻠﺬﻱ ﻳﻨﻘﻞ ﻣﻦ ﻛﺘﺐ ﱂ ﺗﺘﻌﺮﺽ ﻵﻳﺎﺕ ﺍﷲ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﻻ ﻷﻃﻮﺍﺭ
ﺍﳉﻨﲔ ﺍﻟﺒﺸﺮﻱ ﻣﻦ ﺍﻟﻨﻄﻔﺔ ﻟﻠﻌﻠﻘﺔ ﻟﻠﻤﻀﻐﺔ ﻟﻠﻌﻈﺎﻡ ﻻﻛﺘﻤﺎﻝ ﺍﻟﺘﻜﻮﻳﻦ ،ﺃﻥ ﻳﺴﺮﺩ ﰲ ﻛﻞ ﻫﺬﻩ
ﺍﻷﻣﻮﺭ ﺣﻘﺎﺋﻖ ﱂ ﻳﺘﻌﺮﻑ ﺍﻟﻌﻠﻢ ﻋﻠﻴﻬﺎ ﺇﻻ ﻣﻨﺬ ﺯﻣﻦ ﻗﺮﻳﺐ؟!
)ﻭﻣﻦ ﺃﹶﻇﹾﻠﹶﻢ ﻣﻤﻦﹺ ﺍﻓﹾﺘﺮﻯ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻛﹶﺬﺑﺎﹰ ﺃﹶﻭ ﻛﹶﺬﱠﺏ ﺑﹺﺂﻳﺎﺗﻪ ﺇﹺﻧﻪ ﻻ ﻳﻔﹾﻠﺢ
ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ().(٥٩٠
ﻭﻟﻜﻦ ﺍﳌﻌﺮﻛﺔ ﻟﻦ ﺗﻜﻒ) :ﻭﻻ ﻳﺰﺍﻟﹸﻮﻥﹶ ﻳﻘﹶﺎﺗﻠﹸﻮﻧﻜﹸﻢ ﺣﺘﻰ ﻳﺮﺩﻭﻛﹸﻢ ﻋﻦ ﺩﻳﻨﹺﻜﹸﻢ ﺇﹺﻥ
ﺍﺳﺘﻄﹶﺎﻋﻮﺍ( ).(٥٩١
ﻓﻌﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺟﺎﻧﺒﻬﻢ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﺣﻘﻴﻘﺔ ﺩﻳﻨﻬﻢ ،ﻭﺣﻘﻴﻘﺔ ﺍﻟﻜﺘﺎﺏ ﺍﳌﱰﻝ ﺇﻟﻴﻬﻢ،
ﻭﺃﻥ ﻳﻘﺪﺭﻭﻩ ﺣﻖ ﻗﺪﺭﻩ ،ﻭﺃﻥ ﻳﺘﺪﺑﺮﻭﻩ ﻟﻴﻌﺮﻓﻮﺍ ﻋﻈﻤﺘﻪ ﻭﺇﻋﺠﺎﺯﻩ) :ﺃﹶﻓﹶﻼ ﻳﺘﺪﺑﺮﻭﻥﹶ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻭﻟﹶﻮ
ﻛﹶﺎﻥﹶ ﻣﻦ ﻋﻨﺪ ﻏﹶﻴﺮﹺ ﺍﻟﻠﱠﻪ ﻟﹶﻮﺟﺪﻭﺍ ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎﹰ ﻛﹶﺜﲑﺍﹰ( ).(٥٩٢
ﻭﺃﻫﻢ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﻓﻴﻪ ،ﻓﺈﳕﺎ ﻧﺰﻝ ﻟﻴﻜﻮﻥ ﻣﻨﻬﺞ ﺣﻴﺎﺓ ﳋﲑ ﺃﻣﺔ
ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ.
· ﺩﻋﻮﺓ ﺇﱃ ﺇﻇﻬﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ ،ﺑﺈﻋﻼﻥ ﺃﻭﺛﻖ ﻋﺮﻯ ﺍﻹﳝﺎﻥ ،ﻭﺍﻟﺼﺪﻉ ﲟﻠﺔ ﺍﳋﻠﻴﻠﲔ ﳏﻤﺪ
ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ،ﻭﺇﻇﻬﺎﺭ ﻣﻮﺍﻻﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺃﻫﻠﻪ ،ﻭﺇﺑﺪﺍﺀ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ.
· ﺩﻋﻮﺓ ﺇﱃ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﻣﻌﻴﻨﻪ ﺍﻟﺼﺎﰲ ،ﻭﻛﺴﺮ ﺻﻨﻤﻴﺔ ﻋﻠﻤﺎﺀ ﺍﳊﻜﻮﻣﺎﺕ،
ﺑﻨﺒﺬ ﺗﻘﻠﻴﺪ ﺍﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ ﺍﻟﺬﻳﻦ ﺃﻓﺴﺪﻭﺍ ﺍﻟﺪﻳﻦ ،ﻭﻟﺒﺴﻮﺍ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ...
· ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﺒﺼﲑﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ،ﻭﺇﱃ ﺍﺳﺘﺒﺎﻧﺔ ﺳﺒﻴﻞ ﺍﺮﻣﲔ ،ﻛﻞ ﺍﺮﻣﲔ ﻋﻠﻰ
ﺍﺧﺘﻼﻑ ﻣﻠﻠﻬﻢ ﻭﳓﻠﻬﻢ ﻗﻞ ﻫﺬﻩ ﺳﺒﻴﻠﻲ ﺃﺩﻋﻮ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ﺃﻧﺎ ﻭﻣﻦ ﺍﺗﺒﻌﲏ
ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻭﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﳌﺸﺮﻛﲔ.
· ﺩﻋﻮﺓ ﺇﱃ ﺍﻹﻋﺪﺍﺩ ﺍﳉﺎﺩ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻷﺻﻌﺪﺓ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺍﻟﺴﻌﻲ ﰲ ﻗﺘﺎﻝ
ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺃﻧﺼﺎﺭﻫﻢ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺃﺣﻼﻓﻬﻢ ﻟﺘﺤﺮﻳﺮ ﺍﳌﺴﻠﻤﲔ ﻭﺩﻳﺎﺭﻫﻢ ﻣﻦ ﻗﻴﺪ ﺃﺳﺮﻫﻢ
ﻭﺍﺣﺘﻼﳍﻢ.
· ﻭﺩﻋﻮﺓ ﺇﱃ ﺍﻟﻠﺤﺎﻕ ﺑﺮﻛﺐ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺪﻳﻦ ﺍﷲ ،ﺍﻟﺬﻳﻦ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ
ﺧﺎﻟﻔﻬﻢ ﻭﻻ ﻣﻦ ﺧﺬﳍﻢ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ.