Lets Learn Our Islam

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺇﻟﻰ ﺍﻟﻘﺮﺍء ﺍﻟﻜﺮﺍﻡ‬ ‫ﺇﻥ ﺍﻟﻤﻮﺍﺿﻴﻊ ﺍﻹﻳﻤﺎﻧﻴﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺟﻤﻴﻊ ﻛﺘﺐ ﺍﻟﻤﺆﻟﻒ ﻣﺸﺮﻭﺣﺔ ﻭﻣﻮﺿﺤﺔ ﻓﻲ‬ ‫ﺿﻮء ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺗﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺟﻤﻴﻌًﺎ ﺇﻟﻰ ﻓﻬﻢ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺍﻟﻌﻴﺶ ﻭﻓﻘﺎ‬ ‫ﻟﺘﻌﺎﻟﻴﻤﻬﺎ‪ .‬ﻟﻘﺪ ﺗﻢ ﺷﺮﺡ ﺟﻤﻴﻊ ﺍﻟﻤﻮﺍﺿﻴﻊ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺑﺂﻳﺎﺕ ﺍﷲ ﺑﺤﻴﺚ ﻻ ﺗﺒﻘﻰ ﻫﻨﺎﻙ ﺃﻱ ﺷﺒﻬﺔ‬ ‫ﺃﻭ ﺗﺮﺩﺩ ﻓﻲ ﺫﻫﻦ ﺍﻟﻘﺎﺭﺉ‪ .‬ﺇﻥ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺴﻠﺲ ﻭﺍﻟﺴﻬﻞ ﻭﺍﻟﺮﺻﻴﻦ ﺍﻟﻤﻨﺒﻌﺚ ﻣﻦ ﺍﻟﻘﻠﺐ‬ ‫ِ‬ ‫ﻳﺴﺮ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﻦ ﻗﺒﻞ ﺍﻟﺠﻤﻴﻊ ﺻﻐﺎﺭﺍ ﻭﻛﺒﺎﺭﺍ‪ ،‬ﻭﻣﻦ ﻛﻞ ﻓﺌﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ‪،‬‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﱠ‬ ‫ﺑﺴﻬﻮﻟﺔ ﻭﺩﻭﻥ ﺃﻱ ﺻﻌﻮﺑﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻛﺘﺒًﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﺮﻛﻬﺎ ﻗﺒﻞ‬ ‫ﺇﺗﻤﺎﻡ ﻗﺮﺍءﺗﻬﺎ‪ .‬ﻭﺣﺘﻰ ﺍﻟﺬﻳﻦ ﺍﺗﺨﺬﻭﺍ ﻣﻮﻗﻔﺎ ﻣﻌﺎﺭﺿﺎ ﻟﻠﺪﻳﻦ ﻳﺘﺄﺛﺮﻭﻥ ﺑﺎﻟﺤﻘﺎﺋﻖ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ‬ ‫ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺩﺣﺾ ﺻﺤﺔ ﻣﺤﺘﻮﻳﺎﺗﻬﺎ‪.‬‬ ‫ﻭﻛﻤﺎ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﺮﺍء ﻗﺮﺍءﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻜﺘﺐ ﺍﻷﺧﺮﻯ ﻟﻠﻤﺆﻟﻒ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩ‪ ،‬ﻓﻬﻢ‬ ‫ﻳﺴﺘﻄﻌﻴﻮﻥ ﻗﺮﺍءﺗﻬﺎ ﺑﺸﻜﻞ ﺟﻤﺎﻋﻲ‪ ،‬ﺃﻭ ﻣﻨﺎﻗﺸﺘﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺍﻟﺘﺴﺎﻣﺮ ﺣﻮﻟﻬﺎ‪ .‬ﺇﻥ ﻗﺮﺍءﺓ‬ ‫ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺑﺸﻜﻞ ﺟﻤﺎﻋﻲ ﻭﻧﻘﻞ ﻛﻞ ﻓﺮﺩ ﺭﺃﻳﻪ ﻭﺧﺒﺮﺗﻪ ﺇﻟﻰ ﺍﻵﺧﺮﻳﻦ ﺃﻣﺮ ﻣﻔﻴﺪ ﺟﺪﺍ‪.‬‬ ‫ﻋﻼﻭﺓ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺗﻌﺮﻳﻒ ﻫﺬﻩ ﺍﻟﻜﺘﺐ – ﺍﻟﺘﻲ ﻟﻢ ﺗﺆﻟﱠﻒ ﺇﻻ ﻟﻮﺟﻪ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ ﻭﻟﻤﺮﺿﺎﺗﻪ – ﻭﻧﺸﺮﻫﺎ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺗُ َﻌﺪ ﺧﺪﻣﺔ ﺇﻳﻤﺎﻧﻴﺔ ﻛﺒﻴﺮﺓ‪ ،‬ﻷﻥ ﺍﻷﺩﻟﺔ ﻭﺍﻟﺒﺮﺍﻫﻴﻦ‬ ‫ﺍﻟﺘﻲ ﻳﻮﺭﺩﻫﺎ ﺍﻟﻤﺆﻟﻒ ﻓﻲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻗﻮﻳﺔ ﺟﺪﺍ ﻭﻣﻘﻨﻌﺔ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﺧﺪﻣﺔ‬ ‫ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺗﺸﻮﻳﻖ ﺍﻵﺧﺮﻳﻦ ﻟﻘﺮﺍءﺗﻬﺎ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪.‬‬ ‫ﺇﻧﻨﺎ ﻧﺄﻣﻞ ﺃﻥ ﻳﺘﺴﻊ ﻭﻗﺖ ﺍﻟﻘﺎﺭﺉ ﻟﻼﻃﻼﻉ ﻋﻠﻰ ﺍﺳﺘﻌﺮﺍﺽ ﺍﻟﻜﺘﺐ ﺍﻷﺧﺮﻯ‪ ،‬ﺍﻟﺬﻱ‬ ‫ﺛﺮﺓ ﻭﻣﺼﺎﺩﺭ ﻏﻨﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺐ‬ ‫ﻧﻘﺪﻣﻪ ﻓﻲ ﻧﻬﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻟﻴﻜﻮﻥ ﻋﻠﻰ ﻋﻠﻢ ﺑﻮﺟﻮﺩ ﻣﻨﺎﺑﻊ ﱠ‬ ‫ﻓﻲ ﺍﻟﻤﻮﺍﺿﻴﻊ ﺍﻹﻳﻤﺎﻧﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺍﻟﺘﻲ ﺗﻌﺪ ﻗﺮﺍءﺗﻬﺎ ﻣﻔﻴﺪﺓ ﻭﻣﻤﺘﻌﺔ ﻟﻠﻐﺎﻳﺔ‪.‬‬ ‫ﻻ ﺗﺮﻯ ﻓﻲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﺎ ﺗﺮﺍﻩ ﻓﻲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻷﺧﺮﻯ ﻣﻦ ﺭﺅﻯ ﺷﺨﺼﻴﺔ‬ ‫ﻟﻠﻤﺆﻟﻒ‪ ،‬ﻭﻻ ﺗﺮﻯ ﺷﺮﻭﺣﺎ ﻭﺇﻳﻀﺎﺣﺎﺕ ﻣﺴﺘﻨﺪﺓ ﺇﻟﻰ ﻣﺼﺎﺩﺭ ﻣﺸﺒﻮﻫﺔ‪ ،‬ﻭﻻ ﺃﻱ ﻧﻘﺺ ﺃﻭ‬ ‫ﻗﺼﻮﺭ ﻓﻲ ﺃﺳﻠﻮﺏ ﺍﻷﺩﺏ ﻭﺍﻟﺘﻮﻗﻴﺮ ﺍﻟﻮﺍﺟﺐ ﺍﺗﺨﺎﺫﻩ ﺗﺠﺎﻩ ﺍﻟﻤﻔﺎﻫﻴﻢ ﻭﺍﻟﻤﻮﺍﺿﻴﻊ ﺍﻟﻤﻘ ﱠﺪﺳﺔ‪،‬‬ ‫ﻳﺠﺮ ﺍﻟﻘﺎﺭﺉ ﺇﻟﻰ ﺍﻟﺤﻴﺮﺓ ﻭﺍﻟﺘﺮﺩﺩ ﺃﻭ ﺇﻟﻰ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ‪.‬‬ ‫ﻭﻻ ﻣﺎ ُ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬ ‫ﺳﻮﻯ ﻋﻦ ﻋﻨﺎ ٍﺩ ﻋﺎﻃﻔﻲ ّ‬ ‫ﺍﻟﻌﻠﻤﻲ ﻗﺪ ﺗ ّﻢ ﺩﺣﻀﻪ ﻭﺇﺑﻄﺎﻟﻪ‪ .‬ﻭﻻ‬ ‫ﺍﻟﺴﻨﺪ‬ ‫ﻷﻥ ّ‬ ‫ّ‬ ‫ﻭﺣﺠﺠﻪ ﺍﻟ ّﺪﺍﻣﻐﺔ‪.‬‬ ‫ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺨﺼﺎﺋﺺ ﻧﺎﺑﻌﺔ ﻣﻦ ﻗﻮﺓ ﺣﻜﻤﺔ ﺍﻟﻘﺮﺁﻥ ُ‬ ‫ﻭﺍﻟﻜﺎﺗﺐ ﻻ ﻳﺴﻌﻰ ﻣﻦ ﻭﺭﺍء ﻋﻤﻠﻪ ﻫﺬﺍ ﺇﻟﻰ ﻧﻴﻞ ﺍﻟﻤﺪﻳﺢ ﻭﺍﻟﺜﻨﺎء ﺇﻧﻤﺎ ﻫﺪﻓﻪ‬ ‫ﻭﻏﺎﻳﺘﻪ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺴﻴﺮ ﺑﻬﻢ ﻓﻲ ﻃﺮﻳﻖ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﻛﻤﺎ ّ‬ ‫ﺃﻥ ﻟﻴﺲ ﻫﻤّﻪ‬ ‫ﺗﺤﺼﻴﻞ ّ‬ ‫ﺃﻱ ﺭﺑﺢ ﺃﻭ ﻣﻜﺴﺐ ﻣﺎ ّﺩﻱ‪.‬‬ ‫ﻭﻋﻠﻰ ﺿﻮء ﻫﺬﻩ ﺍﻟﺤﻘﺎﺋﻖ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺎﻫﻤﻮﻥ ﻓﻲ ﻧﺸﺮ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‬ ‫ﻭﻳﺤﺜﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺮﺍءﺗﻬﺎ ﻟﺘﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻟﻬﺪﺍﻳﺘﻬﻢ ﻫﻢ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻳﻘﺪﻣﻮﻥ‬ ‫ﺧﺪﻣﺔ ﻟﻠﺪﻳﻦ ﻻ ﺗﻘ ّﺪﺭ ﺑﺜﻤﻦ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ّ ،‬‬ ‫ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻧﺸﺮ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺛﺒﺖ ﺑﺎﻟﺘﺠﺮﻳﺔ ﺃﻧﻬﺎ‬ ‫ﺗﺸﻮﺵ ﺍﻷﺫﻫﺎﻥ ﻭﺗُﺪﺧﻞ ﺍﻟﺒﻠﺒﻠﺔ ﻋﻠﻰ ﺍﻷﻓﻜﺎﺭ ﻭﺗﺰﻳﺪ ﻣﻦ ّ‬ ‫ﺍﻟﺸﻜﻮﻙ ﻭﺍﻟﺘﺮ ّﺩﺩ ﻭﻻ‬ ‫ً‬ ‫ﻀﻴﻌﺔ‬ ‫ﺗﺄﺛﻴﺮﺍ ﻗﻮﻳّﺎ ﻭﺣﺎﺳﻤًﺎ ﻓﻲ ﻃﺮﺩ ﺍﻟﺸﺒﻬﺎﺕ ﻣﻦ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻳُﻌﺘﺒﺮ َﻣ‬ ‫ﺗﻤﻠﻚ‬ ‫ً‬ ‫ﻟﻠﺠﻬﺪ ﻭﺍﻟﻮﻗﺖ‪ .‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺆﻟﻔﺎﺕ ﻟﻢ ﺗﻜﻦ ﻟﺘﺘﺮﻙ ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﺄﺛﻴﺮ‬ ‫ﻟﻮ ﻛﺎﻧﺖ ﺗﺮﻛﺰ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻟﻘﻮﺓ ﺍﻷﺩﺑﻴﺔ ﻟﻠﻜﺎﺗﺐ ﺃﻛﺜﺮ ﻣﻦ ﺗﺮﻛﻴﺰﻫﺎ ﻋﻠﻰ ﺍﻟﻬﺪﻑ‬ ‫ﺍﻟﺴﺎﻣﻲ ﺍﻟﻤﺘﻤﺜﻞ ﻓﻲ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻣﻦ ﻟﺪﻳﻪ ﺃﺩﻧﻰ ﺷﻚ ﻓﻲ ﺫﻟﻚ ﻓﻴﻤﻜﻨﻪ ﺃﻥ ّ‬ ‫ﻳﺘﺤﻘﻖ‬ ‫ﻣﻦ ﺃﻥ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻘﺼﻮﻯ ﻫﻲ ﺩﺣﺾ ﺍﻹﻟﺤﺎﺩ ﻭﻧﺸﺮ ﺃﺧﻼﻕ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺧﻼﻝ ﺗﺄﺛﻴﺮ‬ ‫ﻫﺬﺍ ﺍﻟﺠﻬﺪ ﻭﺇﺧﻼﺻﻪ ﻭﻧﺠﺎﺣﻪ‪.‬‬ ‫ﻳﺘﻌﻴﻦ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻣﻬﻤﺔ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻔﻮﺿﻰ ﺍﻟﺴﺎﺋﺪﻳﻦ ﺍﻟﻴﻮﻡ ﻓﻲ ﺃﻧﺤﺎء‬ ‫ﺍﻷﺭﺽ ﻭﻣﺎ ﻳﺘﻌﺮﺽ ﻟﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﺃﺫﻯ َﺳﺒﺒﻪ ّ‬ ‫ﺗﺤﻜﻢ ﺍﻟﻔﻜﺮ ﺍﻹﻟﺤﺎﺩﻱ ﻓﻲ ﺷﺆﻭﻥ‬ ‫ﺍﻟﻌﺎﻟﻢ‪ .‬ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﻀﻤﻦ ﺍﻟﺨﻼﺹ ﻣﻦ ﻫﺬﺍ ﻛﻠّﻪ ﻫﻮ ﺇﻟﺤﺎﻕ ﺍﻟﻬﺰﻳﻤﺔ ﺑﺎﻟﻔﻜﺮ‬ ‫ﺍﻹﻟﺤﺎﺩﻱ ﻭﺑﻴﺎﻥ ﺣﻘﺎﺋﻖ ﺍﻹﻳﻤﺎﻥ ﻭ ﺇﺟﻼء ﺍﻷﺧﻼﻕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺤﻴﺚ ﻳُﺼﺒﺢ ﺍﻟﻨّﺎﺱ‬ ‫ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺘﻤﺴﻚ ﺑﻬﺎ‪ .‬ﻭﺑﺎﻟﻨﻈﺮ ﺇﻟﻰ ﺣﺎﻟﺔ ﺍﻟﻌﺎﻟﻢ ﻭﻣﺎ ﻳُﺮﺍﺩ ﻟﻪ ﻣﻦ ﻣﺰﻳﺪ‬ ‫ّ‬ ‫ﻭﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﺪﻣﺎﺭ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ‬ ‫ﺟﺮ ﻩ ﺇﻟﻰ ﺍﻟﻔﺴﺎﺩ‬ ‫ّ‬ ‫ﺍﻟﻤُﺴﺎﺭﻋﺔ ﻗﺪﺭ ﺍﻟﻤﺴﺘﻄﺎﻉ ﺇﻟﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻤﺎ ﻫﻮ ﺿﺮﻭﺭﻱ‪ ،‬ﻭﺇﻻ‬ ‫َ‬ ‫ﻭﻻﺕ ﺣﻴﻦ ﻣﻨﺎﺹ‪ .‬ﻭﺧﻼﻝ ﺍﻟﻘﺮﻥ‬ ‫ﻓﻘﺪ ﻳُﻘﻀﻰ ﺍﻷﻣﺮ‬ ‫ُ‬ ‫ﺗﻜﻮﻥ‬ ‫ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺳﻮﻑ‬ ‫ﻛﻠﻴّﺎﺕ ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ ‪-‬ﻣﻦ ﺧﻼﻝ ﻧﻬﻮﺿﻬﺎ ﺑﻬﺬﻩ ﺍﻟﻤﻬﻤّﺔ‪-‬‬ ‫ﺍﻟﻮﺳﻴﻠﺔ ﻟﻠﻮﺻﻮﻝ ﺑﺎﻟﻨّﺎﺱ ﺇﻟﻰ ﻣﺮﺍﺗﺐ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﺴﻼﻡ‬ ‫ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺘﻲ‬ ‫ﺃﻭﺿﺤﻬﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺣﻮﻝ ﺍﻟﻤﺆﻟﻒ‬ ‫ﻳﺘﻜﻮﻥ ﺍﻻﺳﻢ ﺍﻟﻤﺴﺘﻌﺎﺭ ﻟﻠﻜﺎﺗﺐ ﻣﻦ "ﻫﺎﺭﻭﻥ" ﻭ "ﻳﺤﻴﻰ" ﻓﻲ ﺫﻛﺮﻯ ﻣﻮﻗﺮﺓ ﻟﻠﻨﺒﻴﻴﻦ‬ ‫ﺍﻟﻠﺬﻳﻦ ﺟﺎﺩﻻ ﺿﺪ ﺍﻟﻜﻔﺮ ﻭﺍﻹﻟﺤﺎﺩ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻈﻬﺮ ﺍﻟﺨﺎﺗﻢ ﺍﻟﻨﺒﻮﻱ ﻋﻠﻰ ﺍﻟﻐﻼﻑ ً‬ ‫ﺭﻣﺰﺍ ﻻﺭﺗﺒﺎﻁ‬ ‫ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺘﻲ ﺗﺤﺘﻮﻳﻬﺎ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺑﻤﻀﻤﻮﻥ ﻫﺬﺍ ﺍﻟﺨﺎﺗﻢ‪ .‬ﻭﻳﺸﻴﺮ ﻫﺬﺍ ﺍﻟﺨﺎﺗﻢ ﺍﻟﻨﺒﻮﻱ ﺇﻟﻰ ّ‬ ‫ﺃﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﻮ ﺁﺧﺮ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ّ ،‬‬ ‫ﻭﺃﻥ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﺧﺎﺗﻢ‬ ‫ﺍﻟﻨﺒﻴﻴﻦ‪ .‬ﻭﻗﺪ ﺍﺗﺨﺬ ﺍﻟﻜﺎﺗﺐ ﻟﻨﻔﺴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨّﺒﻮﻳﺔ ً‬ ‫ﺩﻟﻴﻼ ﻭﻣﺮﺷ ًﺪﺍ‪ ،‬ﻭﻓﻲ ﺟﻤﻴﻊ‬ ‫ﺍﻟﻤﺆﻟﻔﺎﺕ ﺃﺧﺬ ﺍﻟﻌﻬﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﻨﺴﻒ ﺟﻤﻴﻊ ﺍﻷﺳﺲ ﺍﻟﺘﻲ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻈﻢ ﺍﻹﻟﺤﺎﺩﻳﺔ‬ ‫ﻭﺇﺑﻄﺎﻝ ﻛﻞ ﺍﻟﻤﺰﺍﻋﻢ ﺍﻟﺘﻲ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻟﻤﻨﺎﻫﻀﺔ ﻟﻠ ّﺪﻳﻦ‪ .‬ﻭﻳﻌﺘﺒﺮ ﻫﺬﺍ ﺍﻟﺨﺎﺗﻢ ﺍﻟﺬﻱ‬ ‫ﺇﻋﻼﻥ ﻋﻦ ﺃﻫﺪﺍﻓﻪ ﻫﺬﻩ‪.‬‬ ‫َﻣﻬﺮ ﺑﻪ ﻛﺘﺒﻪ ﺑﻤﺜﺎﺑﺔ‬ ‫ٍ‬ ‫ﺗﺪﻭﺭ ﺟﻤﻴﻊ ﻛﺘﺐ ﺍﻟﻤﺆﻟﻒ ﺣﻮﻝ ﻫﺪﻑ ﺭﺋﻴﺴﻲ ﻫﻮ ﺗﺒﻠﻴﻊ ﻧﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻭﺭﺳﺎﻟﺘﻪ ﻟﺠﻤﻴﻊ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺣﺜﻬﻢ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﺑﻮﺟﻮﺩ ﺍﷲ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﻋﺮﺽ ﺗﻬﺎﻓﺖ ﺍﻟﻨﻈﻢ‬ ‫ﺍﻹﻟﺤﺎﺩﻳﺔ ﻭﻓﻀﺤﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻺ‪.‬‬ ‫ﺗﺤﻀﻰ ﻛﺘﺐ ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ ﺑﻘﺒﻮﻝ ﻭﺍﻫﺘﻤﺎﻡ ﻛﺒﻴﺮﻳﻦ ﻓﻲ ﺷﺘﻰ ﺃﻧﺤﺎء ﺍﻟﻌﺎﻟﻢ؛ ﻣﻦ ﺍﻟﻬﻨﺪ ﺇﻟﻰ‬ ‫ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﻣﻦ ﺇﻧﻜﻠﺘﺮﺍ ﺇﻟﻰ ﺃﻧﺪﻭﻧﻴﺴﻴﺎ‪ ،‬ﻭﻣﻦ ﺑﻮﻟﻮﻧﻴﺎ ﺇﻟﻰ ﺍﻟﺒﻮﺳﻨﺔ‪ ،‬ﻭﻣﻦ ﺇﺳﺒﺎﻧﻴﺎ ﺇﻟﻰ ﺍﻟﺒﺮﺍﺯﻳﻞ‪،‬‬ ‫ﻭﻣﻦ ﻣﺎﻟﻴﺰﻳﺎ ﺇﻟﻰ ﺇﻳﻄﺎﻟﻴﺎ‪ ،‬ﻭﻣﻦ ﻓﺮﻧﺴﺎ ﺇﻟﻰ ﺑﻠﻐﺎﺭﻳﺎ ﻭﺭﻭﺳﻴﺎ‪.‬‬ ‫ﺗﺮﺟﻤﺖ ُﻛﺘﺐ ﺍﻟﻤﺆﻟّﻒ ﺇﻟﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻠّﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ‪ ،‬ﻭﻣﻦ ﺑﻴﻦ ﺗﻠﻚ ﺍﻟﻠﻐﺎﺕ‪ :‬ﺍﻹﻧﻜﻠﻴﺰﻳﺔ‬ ‫ﻭﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻷﻟﻤﺎﻧﻴﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ ﻭﺍﻹﺳﺒﺎﻧﻴﺔ ﻭﺍﻟﺒﺮﺗﻐﺎﻟﻴﺔ ﻭﺍﻷﻭﺭﺩﻳﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﻟﺒﺎﻧﻴﺔ‬ ‫ﻭﺍﻟﺮﻭﺳﻴﺔ ﻭﺍﻟﺒﻮﺳﻨﻴﺔ ﻭﺍﻹﻭﻳﻐﻮﺭﻳﺔ ﻭﺍﻻﻧﺪﻭﻧﻴﺴﻴﺔ ﻭﺍﻟﻤﺎﻻﻭﻳﺔ ﻭﺍﻟﺒﻨﻐﺎﻟﻴﺔ ﻭﺍﻟﺼﺮﺑﻴﺔ‬ ‫ﻭﺍﻟﺒﻠﻐﺎﺭﻳﺔ ﻭﺍﻟﺼﻴﻨﻴﺔ ﻭﺍﻟﺴﻮﺍﺣﻠﻴﺔ )ﻟﻐﺔ ﻣﺴﺘﻌﻤﻠﺔ ﻓﻲ ﺗﻨﺰﺍﻧﻴﺎ( ﻭﻟﻐﺔ ﺍﻟﻬﻮﺳﻪ )ﻟﻐﺔ ﻣﻨﺘﺸﺮﺓ‬ ‫ﻓﻲ ﺇﻓﺮﻳﻘﻴﺎ(‪ ،‬ﻭﻟﻐﺔ ﺍﻟ ّﺪﻳﻮﻟﻬﻲ )ﻟﻐﺔ ﻣﺴﺘﺨﺪﻣﺔ ﻓﻲ ﻣﻮﺭﻳﺲ( ﻭﺍﻟﺪﺍﻧﻤﺎﺭﻛﻴﺔ ﻭﺍﻟﻤﺠﺮﻳﺔ ﻭﻏﻴﺮﻫﺎ‬ ‫ﻣﻦ ﺍﻟﻠﻐﺎﺕ‪ .‬ﻭ ﻫﻨﺎﻙ ﺇﻗﺒﺎﻝ ﻛﺒﻴﺮ ﻋﻠﻰ ﻗﺮﺍءﺓ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺑﻬﺬﻩ ﺍﻟﻠﻐﺎﺕ‪.‬‬ ‫ﻛﺒﻴﺮﺍ ﻓﻲ ﻛﺎﻓﺔ ﺃﻧﺤﺎء ﺍﻟﻌﺎﻟﻢ‪ .‬ﻭﻗﺪ‬ ‫ﻟﻘﺪ ﺃﺛﺒﺘﺖ ﻫﺬﻩ ﺍﻟﻤﺆﻟﻔﺎﺕ ﺟﺪﺍﺭﺗﻬﺎ‪ ،‬ﻭﻭﺟﺪﺕ ﺗﻘﺪﻳﺮ ً‬ ‫ﻛﺎﻧﺖ ﺳﺒﺒًﺎ ﻓﻲ ﻫﺪﺍﻳﺔ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻃﺮﻳﻖ ﺍﻹﻳﻤﺎﻥ ﻭﺳﺎﻫﻤﺖ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻓﻲ‬ ‫ﺗﻘﻮﻳﺔ ﺇﻳﻤﺎﻥ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ .‬ﻭﻛﻞ ﻣﻦ ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ﻳﻼﺣﻆ ﺑﻮﺿﻮﺡ‬ ‫ﺍﻟﺤﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﺘﻲ ﺗﻜﻤﻦ ﻓﻴﻬﺎ ﻭﺍﻟﺴﻬﻮﻟﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﺑﻴﻦ ﺛﻨﺎﻳﺎ ﺳﻄﻮﺭﻫﺎ ﻭﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ‬ ‫ﻳﻤﻴﺰ ﺃﺳﻠﻮﺑﻬﺎ ﻭﺍﻟﻌﻤﻖ ﻓﻲ ﺗﻨﺎﻭﻝ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﻣﺎ ﻳﻤﻴّﺰ ﻫﺬﻩ ﺍﻟﻤﺆﻟﻔﺎﺕ ﺃﻳﻀﺎ ُﺳﺮﻋﺔ‬ ‫ﺗﺄﺛﻴﺮﻫﺎ ﻭﺿﻤﺎﻥ ﻧﺘﺎﺋﺠﻬﺎ ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻧﻘﺾ ﻣﺎ ﻓﻴﻬﺎ ﻭﺩﺣﻀﻪ‪ .‬ﻭﻛﻞ ﻣﻦ ﻳﻘﺮﺃ ﻫﺬﻩ‬ ‫ﺍﻟﻜﺘﺐ ﻭﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ﺑﻌﻤﻖ ﻟﻦ ﻳﻜﻮﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟ ّﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻤﺎﺩﻳﺔ ﻭﺍﻵﺭﺍء‬ ‫ﺍﻹﻟﺤﺎﺩﻳﺔ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻤُﻨﺤﺮﻓﺔ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﻭﺇﺫﺍ ﺣﺪﺙ ﻭﺃﻥ ﻧﺎﻓﺢ ﻣﻨﺎﻓﺢ ﻋﻦ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺑﻌﺪ ﻣﻄﺎﻟﻌﺔ ﻫﺬﻩ ﺍﻟﻤﺆﻟﻔﺎﺕ ﻓﻠﻦ ﻳﻜﻮﻥ ﺫﻟﻚ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺃﻳﻬﺎ ﺍﻷﻃﻔﺎﻝ ﻫﻞ ﻓﻜﺮﺗﻢ ﻳﻮﻣﺎ؟‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬ ‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

‫ﻡﻗﺪﻣﺔ ‪10 ..............................................‬‬ ‫َﺧﻠَ َﻘﻨﺎ ﺍﷲُ ﺟﻤﻴﻌﺎً ‪12 ...................................‬‬ ‫ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ‪44 .................‬‬ ‫ﺍﷲ ﺃﺭﺳﻞ ّ‬ ‫ﻣﻌﺠﺰﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ‪76 .........................‬‬ ‫ﻣﺎ ﻫﻲ ﻧﻮﻋﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ِ‬ ‫ﺍﻟﺘﻲ ﻳﺮﻳﺪﻫﺎ ﺍﷲُ ﻣﻨﱠﺎ؟‪84 .............................‬‬ ‫ﺃﻋﺒﺪ ﺍﷲ‪98 ............................................‬‬ ‫ِ‬ ‫ﻣﺎﺫﺍ ﺗﻌﻨﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧ َﺮﺓ ؟ ‪108 ....................‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ً‬ ‫ﺭﺟﻼ ﺷﺎﺑﺎً ﺃﻭ ﺍﻣﺮﺃﺓ ﺷﺎﺑﺔ‪،‬‬ ‫ﺃﻥ ﺗﻨﻘﻀﻲ ﺃﻳﺎﻡ ﺍﻟﻄﻔﻮﻟﺔ ﻓﺈﻧﻪ ﻳﻤﻜﻨﻚ ﺃﻥ ﺗﻨﻤﻮ ﻓﺘﺼﺒﺢ‬ ‫ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﻗﺪ ﺗﺒﻠﻎ ﱠ‬ ‫ﺳﻦ ﺟﺪﻭﺩﻙ‪ .‬ﻭﻳﺄﺗﻲ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺒﺪﺃ ﻓﻴﻪ ﺍﻟﺤﻴﺎﺓ ﻓﻲ‬ ‫ﺍﻟﻌﺎﻟﻢ ﺍﻵﺧﺮ‪.‬‬ ‫ﻭﺗﺬﻫﺐ ﺃﻧﺖ ﺇﻟﻰ ﺍﻟﻤﺪﺭﺳﺔ ﻟﺘُﻌﺪ ﻧﻔﺴﻚ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﺣﻴﺚ ﻳﺠﺐ ﺃﻥ ﻳﻬﺘﻢ ﻛﻞ ﺇﻧﺴﺎﻥ‬ ‫ﺑﺈﻋﺪﺍﺩ ﻧﻔﺴﻪ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ .‬ﱠ‬ ‫ﻭﻟﻜﻦ ﻛﻞ ﺍﻟﻤﺠﻬﻮﺩﺍﺕ ﺍﻟﻤﺒﺬﻭﻟﺔ ﻟﻺﻋﺪﺍﺩ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻣﺤﺪﻭﺩﺓ‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺑﻬﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻓﻘﻂ‪ ،‬ﻓﻤﺎﺫﺍ ﻋﻦ ﺍﻷﺷﻴﺎء ﺍﻟﺘﻲ ﺗﺤﺘﺎﺟﻬﺎ ﻟﺤﻴﺎﺗﻚ ﺍﻷﺧﺮﻯ؟ ﻳﺠﺐ‬ ‫ِ‬ ‫ﻋﻠﻴﻚ ﺃﻥ ﺗُﻌ ﱠﺪ ﻧﻔﺴﻚ ﻟﻠﺤﻴﺎﺓ ﺍﻷﺧﺮﻯ ﺃﻳﻀﺎً‪ ،‬ﻓﻬﻞ ﻓﻜﺮﺕ ﻓﻲ ﺫﻟﻚ؟‬ ‫ﻭﻋﻨﺪﻣﺎ ﺗﻜﺒﺮ ﺳﻮﻑ ﺗﺤﺘﺎﺝ ﻟﻜﺴﺐ ُﺳﺒُﻞ ﺍﻟﻌﻴﺶ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻚ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﻟﻚ ﻣﻬﻨﺔ‪ .‬ﻭﻟﻬﺬﺍ ﻓﺈﻧﱠﻚ ﺗﺬﻫﺐ ﺇﻟﻰ ﺍﻟﻤﺪﺭﺳﺔ‪ .‬ﻭﺑﻨﻔﺲ ﺍﻟﻤﻨﻄﻖ‪ ،‬ﺇﻥ َ‬ ‫ﺷﺌﺖ ﺃﻥ ﺗﺤﻴﺎ‬ ‫ﺣﻴﺎﺓ ﺳﻌﻴﺪﺓ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻚ ﺃﺩﺍء ﺑﻌﺾ ﺍﻷﺷﻴﺎء‪ .‬ﻭﺃ ﱠﻭﻝ ﻫﺬﻩ ﺍﻷﺷﻴﺎء‬ ‫ﺃﻥ ﺗﺒﺪﺃ ﻓﻮﺭﺍً ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﻣﻨﺎ‪.‬‬ ‫ﻭﺳﻮﻑ ﻧﺘﺤﺪﺙ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﻗﺪﺭﺓ ﺍﷲ ُ‬ ‫ﻭﻗ ﱠﻮﺗﻪ‪ ،‬ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺬﻱ ﺧﻠﻖ‬ ‫ِ‬ ‫ﺃﻣﻚ ﻭﺃﺑﺎﻙ ﻭﺃﺻﺪﻗﺎ َءﻙ ﱠ‬ ‫ﻭﺟﻤﻴﻊ‬ ‫ﻭﻛﻞ ﺍﻟﻨﺎﺱ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ‬ ‫َ‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ‪ ،‬ﻭﺧﻠﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻜﻮﻥ ﺑﺄﻛﻤﻠﻪ‪ .‬ﻭﺳﻮﻑ ﻧﺘﺤﺪﺙ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻭﻋﻠﻤﻪ ﱠ‬ ‫ﻧﻬﺎﺋﻲ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﺮﻏﺐ ﻣﻨﱠﺎ ﻓﻌْﻠَﻪ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﺮﻏﺐ ﻣﻨﺎ‬ ‫ﻋﻦ ﻗﺪﺭﺓ ﺍﷲ‬ ‫ﺍﻟﻼ ﱢ‬ ‫ِ‬ ‫ُ‬ ‫ﻣﺴﺎﺋﻞ ٌ‬ ‫ﻏﺎﻳﺔ ﻓﻲ ﺍﻷﻫﻤﱢﻴﺔ‪ ،‬ﺳﻮﻑ ﺗﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﻓﺎﺋﺪ ًﺓ‬ ‫ﺗﻨﺲ؛ ﻓﻬﺬﻩ‬ ‫ﻭﻻ‬ ‫ﻋﻨﻪ‪.‬‬ ‫ء‬ ‫ﻧﺘﻬﺎ‬ ‫ﺍﻻ‬ ‫َ‬ ‫َ‬ ‫ﻋﻈﻴﻤﺔ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻣﻘﺪﻣﺔ‬ ‫ﺃﻃﻔﺎﻟﻨﺎ ﺍﻷﻋﺰﺍء‪ ،‬ﺳﻮﻑ ﻧﻨﺎﻗﺶ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻬﻤﺔ ﻳﺠﺐ ﻋﻠﻴﻜﻢ‬ ‫ﺃﻥ ﺗﻔﻜﺮﻭﺍ ﻓﻴﻬﺎ ﺑﻌﻤﻖ‪ .‬ﻋﻨﺪﻣﺎ ﺗﺪﺧﻠﻮﻥ ﺍﻟﻤﺪﺭﺳﺔ ﻳﺒﺪﺃ ﻣﺪﺭﺳﻮﻛﻢ ﺑﺘﻌﻠﻴﻤﻜﻢ ﺍﻟﺤﺮﻭﻑ‬ ‫ﺍﻷﺑﺠﺪﻳﺔ‪ ،‬ﺛﻢ ﺑﻌﺪﻫﺎ ﺗﺘﻌﻠﻤﻮﻥ ﺍﻷﺭﻗﺎﻡ ﻭﺩﺭﻭﺱ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ‪ .‬ﻭﻟﻜﻦ ﻫﻞ ﻓﻜﺮﺗﻢ ﻳﻮﻣﺎً‬ ‫ِ‬ ‫ﻣﺎ ﻟﻤﺎﺫﺍ ﺗﺬﻫﺒﻮﻥ ﺇﻟﻰ ﺍﻟﻤﺪﺭﺳﺔ ﻭﺗﺘﻌﻠﻤﻮﻥ ﻛﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎء؟ ﺃﻏﻠﺒﻜﻢ ﺳﻮﻑ ﻳﺠﻴﺐ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﱠ‬ ‫ﱞ‬ ‫ﺿﺮﻭﺭﻱ ﻟﻼﺷﺘﻐﺎﻝ ﺑﻤﻬﻨﺔ ﻣﺤﺘﺮﻣﺔ ﺣﻴﻦ ﻧﻜﺒﺮ‪ .‬ﻭﻫﺬﺍ‬ ‫ﺑﺄﻥ ﻫﺬﺍ‬ ‫ﻳﻌﻨﻲ ﺃﻧﻜﻢ ﻣﺘﺄﻛﺪﻭﻥ ﺗﻘﺮﻳﺒﺎً ﺃﻧﻜﻢ ﺳﻮﻑ ﺗﻜﺒﺮﻭﻥ ﻳﻮﻣﺎً ﻣﺎ‪ .‬ﻭﻓﻲ ﺍﻟﻮﺍﻗﻊ ﻗﺪ ﻳﺄﺗﻲ ﺍﻟﻴﻮﻡ‬ ‫ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻓﻴﻪ ﺍﻷﻃﻔﺎﻝ ﺣﻮﻟﻜﻢ ﻓﻲ ﻣﻨﺎﺩﺍﺗﻜﻢ ﺑﺄﻟﻘﺎﺏ َ‬ ‫ﻣﺜﻞ‪ :‬ﻋﻤﺘﻲ‪ ،‬ﺧﺎﻟﺘﻲ‪ ،‬ﻋﻤﻲ ﺃﻭ‬ ‫ﺟﺪﻱ‪ ،‬ﻛﻤﺎ ﺗُﻨﺎ ُﺩﻭﻥ ﺃﻧﺘﻢ ﻋﻤﱠﺎﺗﻜﻢ ﻭﺧﺎﻻﺗﻜﻢ ﻭﺟﺪﻭﺩﻛﻢ ﺣﺎﻟﻴﺎً‪ ،‬ﺃﻱ ﺃﻧﻜﻢ ﺳﻮﻑ ﺗﻜﺒﺮﻭﻥ‬ ‫ﻳﻮﻣﺎً‪ ،‬ﺇﻥ ﻗ ﱠﺪﺭ ﺍﷲ ﻟﻜﻢ ﺫﻟﻚ‪.‬‬ ‫ﻭﺭﻏﻢ ﻫﺬﺍ ﻓﺈﻧﻜﻢ ﻟﻦ‬ ‫ﺗﺴﺘﻤﺮﻭﺍ ﻓﻲ ﺍﻟﺘﻘﺪﻡ ﻓﻲ ﺍﻟﺴﻦ ﺇﻟﻰ ﺍﻷﺑﺪ‪ ،‬ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﻳﻜﺒﺮ‬ ‫ﱡ‬ ‫ﻓﻲ ﺍﻟﺴﻦ ﺗﺪﺭﻳﺠﻴًّﺎ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﺣﻴﻦ ﻳﺄﺗﻲ ﺍﻷﺟﻞ ﻓﺈﻧﱠﻪ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻭﻳﺒﺪﺃ ﺣﻴﺎ ًﺓ ﺟﺪﻳﺪﺓ‬ ‫ﺼ ُﺪﻕ ﻫﺬﺍ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻓﺈﻧﱠﻪ ﻳﺼ ُﺪﻕ ﻋﻠﻴﻚ ﺃﻧﺖ ﺃﻳﻀﺎً‪ .‬ﻭﺑﻌﺪ‬ ‫ﻓﻲ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻛﻤﺎ َﻳ ْ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﱠ‬ ‫ﺍﻟﻘﺎﺩﺭ‬ ‫ﻷﻥ ﺍﷲ ﻭﺣﺪَﻩ ﺍﻟﺬﻱ ﻳﺠﻌﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺤﻮﺍﺩﺙ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﻭﺣﺪﻩ‬ ‫ُ‬ ‫ِ‬ ‫ﻣﻨﻌﻬﺎ ً‬ ‫ﺃﻳﻀﺎ‪.‬‬ ‫ﻋﻠﻰ‬ ‫ﻭﻛﻠﻤﺔ "ﺇﻥ ﺷﺎء ﺍﷲ" ﺗﻌﻨﻲ‪ :‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ‪ ،‬ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺣﻴﻦ ﻗﻮﻟﻨﺎ‬ ‫ﺳﻮﻑ ﻧﻔﻌﻞ ﺷﻴﺌﺎً ﺃﻭ ﺳﻨﻤﺘﻨﻊ ﻋﻦ ﻓﻌﻞ ﺷﻲء‪ ،‬ﺃﻥ ﻧﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ‪" :‬ﺇﻥ ﺷﺎء ﺍﷲ"‪ ،‬ﺫﻟﻚ‬ ‫ﻷﻥ ﺍﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﺨﻠﻘﻪ ﺣﺴﺐ ﺭﻏﺒﺘﻪ‪ ،‬ﻭﻻ ﻳﺤﺪﺙ‬ ‫ﺷﻲء ﺇﻻ ﺣﺴﺐ ﻣﺎ ﻳﺮﻏﺒﻪ ﺍﷲ‪.‬‬ ‫ﻭﺣﻴﻦ ﻳﻘﻮﻝ ﺃﺣ ٌﺪ ﻣﻨﱠﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ :‬ﺑﺎﻟﺘﺄﻛﻴﺪ ﺳﺄﺫﻫﺐ ﺇﻟﻰ ﺍﻟﻤﺪﺭﺳﺔ ﻏ ًﺪﺍ؛ ﻓﺈﻧﻪ‬ ‫ﻳﺮﺗﻜﺐ ﺧﻄﺄً ﺑﺬﻟﻚ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﷲ ﻣﻨﻪ ﺃﻥ ﻳﻔﻌﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪.‬‬ ‫ﻭﺭﺑﻤﺎ ﺃﺻﺎﺑﻪ ﺍﻟﻤﺮﺽ ﻭﻋﺠﺰ ﻋﻦ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺍﻟﻤﺪﺭﺳﺔ‪ ،‬ﺃﻭ ﺭﺑﻤﺎ ﺣﺪﺛﺖ‬ ‫ُ‬ ‫ﺍﺿﻄﺮﺍﺑﺎﺕ ﺃﻭ ﻇﺮﻭﻑ ﺟ ﱢﻮﻳﺔ ﺻﻌﺒﺔ ﱠ‬ ‫ﺍﻟﺪﺭﺍﺳﺔ ﻓﻲ ﺍﻟﻤﺪﺍﺭﺱ‪.‬‬ ‫ﻓﺘﻮﻗﻔﺖ‬ ‫ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﻧﻘﻮﻝ "ﺇﻥ ﺷﺎء ﺍﷲ"ﺣﻴﻦ ﻧﻌﺒﱢﺮ ﻋﻤﺎ ﻧﻨﻮﻱ ﻋﻤﻠﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪،‬‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺃﻥ ﱠ‬ ‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻧُﻘ ﱡﺮ ﱠ‬ ‫ﺑﺄﻥ ﺍﷲ ﻳﻌﺮﻑ ﻛﻞ ﺷﻲء‪ ،‬ﱠ‬ ‫ﻛﻞ ﺷﻲء ﻳﺤﺪﺙ ﺑﺈﺭﺍﺩﺗﻪ‪ ،‬ﻭﻻ ﻳﻤﻜﻨﻨﺎ‬ ‫ِ‬ ‫ﺃﻥ ﻧﻌﺮﻑ ً‬ ‫ﺷﻴﺌﺎ ﻳﺘﺠﺎﻭﺯ ﻣﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﻟﻨﺎ‪ ،‬ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻧُﻈﻬﺮ ﺍﻹﺣﺘﺮﺍﻡ ﺍﻟﻮﺍﺟﺐ‬ ‫ﻧﺤﻮ ﺭﺑﱢﻨﺎ ﺍﻟﺬﻱ ﻳﻤﺘﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﻤﻄﻠﻘﺘﻴﻦ‪.‬‬ ‫ِ‬ ‫ﻭﻳﺨﺒﺮﻧﺎ ﺍﷲ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺍﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻧﻪ ﻳﺮﻳﺪ ﻣﻨﱠﺎ ﺃﻥ ﻧﻘﻮﻝ )ﺇﻥ ﺷﺎء ﺍﷲ" ﻓﻴﻘﻮﻝ‬ ‫ﱠ ِ‬ ‫ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪:‬‬

‫ﺎء ﺍﷲﱠُ َﻭ ْﺍﺫ ُﻛﺮ ﱠﺭﺑ َ‬ ‫ﺎﻋ ٌﻞ َﺫﻟِ َﻚ َﻏﺪﺍً ﺇﱠﻻ ﺃَﻥ ﻳ َ‬ ‫ﱠﻚ ﺇِ َﺫﺍ‬ ‫َﺸ َ‬ ‫َﻭَﻻ َﺗ ُﻘﻮﻟَ ﱠﻦ ﻟِ َﺸ ْﻲ ٍءﺇِﱢﻧﻲ َﻓ ِ‬ ‫ِ‬ ‫َﻦ َﺭﺑﱢﻲ ِ َﻷ ْﻗ َﺮ َﺏ ِﻣ ْﻦ َﻫ َﺬﺍ َﺭ َﺷﺪﺍً‬ ‫َﻧ ِﺴ َ‬ ‫ﻴﺖ َﻭ ُﻗ ْﻞ َﻋ َﺴﻰ ﺃَﻥ ﻳ ْ‬ ‫َﻬ ِﺪﻳ ِ‬ ‫‪[23‬‬ ‫‪23-24‬‬ ‫]ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪24 :‬‬

‫ِ‬ ‫ﻭﻗﺪ ﻻ ﺗﻌﺮﻑ ﻳﺎ ﺻﻐﻴﺮﻱ ﺍﻟﻜﺜﻴﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‪ ،‬ﱠ‬ ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﻣُﻬﻤًّﺎ‬ ‫ِ‬ ‫ﺣﻮﻟﻚ‬ ‫ﺇﻟﻰ ﺩﺭﺟﺔ ﻛﺒﻴﺮﺓ‪ ،‬ﻓﻤﺎ ﻋﻠﻴﻚ ‪ -‬ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﺍﷲ ‪ -‬ﺇﻻ ﺃﻥ ﺗﻨﻈﺮ ﻣﻦ ْ‬ ‫ﻭﺗُ َﻔ ﱢﻜﺮ‪.‬‬ ‫ﺍﻟﺠ َﻤﺎﻝ ﻳﻨﺘﺸﺮ ﺣﻮﻟﻨﺎ ﻓﻲ ﱢ‬ ‫ُ‬ ‫ﺳﺘﺠﺪ ﱠ‬ ‫ﺻﻔﺎﺕ ﺍﷲ ﻭﻗﺪﺭﺗُﻪ ﺍﻟﺘﻲ‬ ‫ﻛﻞ ﻣﻜﺎﻥ ﻭﺗﻈﻬﺮ ﻟﻚ‬ ‫ﺃﻥ َ‬ ‫ِ‬ ‫ﻻ ﺣﺪﻭﺩ ﻟﻬﺎ‪ .‬ﱢ‬ ‫ﺃﺭﻧﺐ َ‬ ‫ﺃﺑﻴﺾ ﺟﻤﻴﻞ ﺍﻟﻠﱠﻮﻥ‪ ،‬ﺃﻭ ﻓﻲ ﺍﻟﻮﺟﻪ ﺍﻟﺒﺎﺳﻢ ﻟﻠ ﱠﺪﻻﻓﻴﻦ‪،‬‬ ‫ﻓﻜﺮ ﻓﻲ‬ ‫ٍ‬ ‫ﺃﻭ ﻓﻲ ﺍﻷﻟﻮﺍﻥ ﺍﻟﺰﺍﻫﻴﺔ ﻟﺠﻨﺎﺡ ﻓﺮﺍﺷﺔ‪ ،‬ﱢ‬ ‫ﻭﻓﻜﺮ ﻓﻲ ُﺯﺭﻗﺔ ﺍﻟﺒﺤﺎﺭ‪ُ ،‬‬ ‫ﻭﺧﻀﺮﺓ ﺍﻟﻐﺎﺑﺎﺕ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫َﺧﻠَ َﻘﻨﺎ ﺍﷲُ ﺟﻤﻴﻌﺎً‬ ‫ﺍﻟﻨﺎﺱ ﻳﺸﻴﺮﻭﻥ ﺇﻟﻰ "ﺍﷲ"‪ .‬ﻭﻏﺎﻟﺒﺎً ﻣﺎ َﻳ ُ‬ ‫ﺬﻛﺮﻭﻧﻪ ﻓﻲ ُﺟ َﻤﻞ ﻣﺜﻞ‪:‬‬ ‫ِ ﻛﺜﻴﺮﺍً ﻣﺎ ﺗﺴﻤﻊ َ‬ ‫ِ‬ ‫ِ‬ ‫"ﺇﻥ ﺷﺎء ﺍﷲُ" َ‬ ‫ﺎﺭ ﱠﻙ ﺍﷲُ"‪ْ ،‬‬ ‫"ﻓ ْﻠ َﻴﻐﻔﺮ ﻟﻚ ﺍﷲ" ﻭﻫﻜﺬﺍ‪.‬‬ ‫"ﻟﻴُ َﺒ‬ ‫ﻫﺬﻩ ﻫﻲ ﺍﻟﺠﻤﻞ ﺍﻟﺘﻲ ﺗﺴﺘﺨﺪﻣﻬﺎ ﺣﻴﻦ ُ‬ ‫ﺗﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﺗُﺼﻠﱢﻲ ﺑﻴﻦ ﻳﺪﻳﻪ ﺃﻭ ﺗُﺴﺒﱢﺤﻪ‪.‬‬ ‫ِ‬ ‫ﻓﺈﻥ ﺟﻤﻠﺔ َ‬ ‫"ﻓ ْﻠ َﻴﺤ َﻔ ْﻈ َﻚ ﺍﷲُ" ﺗُﻌﺒﱢﺮ ﻋﻦ ﺣﻘﻴﻘﺔ ﱠ‬ ‫ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﱠ‬ ‫ﺃﻥ ﺍﷲ ﻟﺪﻳﻪ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻗ ﱠﻮ ٌﺓ ﻭﻗﺪﺭ ٌﺓ ﻻ ﻧﻬﺎﺋﻴﺔ ﻋﻠﻴﻚ ﻭﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﻣﻦ ﺣﻮﻟﻚ ‪ -‬ﺍﻟﺤﻴﱠﺔ ﻣﻨﻬﺎ ﻭﻏﻴﺮ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺣ ْﻔﻈﻚ ﻭﺣﻔﻆ ﺃُﻣﱢﻚ ﻭﺃﺑﻴﻚ ﻭﺃﺻﺪﻗﺎﺋﻚ ﻣﻦ ﺍﻷﺫﻯ‪.‬‬ ‫ﺍﻟﺤﻴﱠﺔ ‪ .-‬ﻓﺎﷲُ ﻭﺣﺪَﻩ‬ ‫ُ‬ ‫ِ‬ ‫ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﱠ‬ ‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎ َء ﻛﺜﻴﺮﺍً ﻣﺎ ﻳُﺴﺘﺨﺪَﻡ ﺣﻴﻦ ﺍﻹﺷﺎﺭﺓ ﻟﻜﺎﺭﺛﺔ ﻃﺒﻴﻌﻴﺔ ﺃﻭ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﺄﺳﺎﻭﻱ ﻣﻤﺎﺛﻞ‪ْ .‬‬ ‫ً‬ ‫ﻭﻟﻨُ ﱢ‬ ‫ﻟﺤﻈﺔ؛ ﻫﻞ ﻳُﻤﻜﻦ ﻷﻣﱢﻚ ﺃﻭ ﺃﺑﻴﻚ ﺃﻭ ﱢ‬ ‫ﱟ‬ ‫ﺃﻱ ﺃﺣﺪ ﺗﻌﺮﻓﻪ‬ ‫ﻔﻜﺮ‬ ‫ﺣﺎﺩﺙ‬ ‫ٍ‬ ‫ِ‬ ‫ً‬ ‫ً‬ ‫ْ‬ ‫ﻓﻴﻀﺎﻥ ﺃﻭ ﺣﺮﻳﻖ ﺃﻭ ﺯﻟﺰﺍﻝ؟ ﺑﺎﻟﻄﺒﻊ ﻻ ﻳُﻤﻜﻨﻬﻢ ﺫﻟﻚ‪،‬‬ ‫ﻃﺒﻴﻌﻴﺔ ﻣﺜﻞ‬ ‫ﻛﺎﺭﺛﺔ‬ ‫ﺃﻥ ﻳﻤﻨﻊ‬ ‫ٍ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ﻭﺍﻷﻧﻮﺍﻉ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻣﻦ ﺍﻟﺰﻫﻮﺭ‪ ،‬ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ‬ ‫ﻣﻈﺎﻫﺮ ﺍﻟﺠﻤﺎﻝ ﺍﻟﺘﻲ ﻻ ﺣﺼﺮ ﻟﻬﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪ .‬ﺇﻧﱠﻪ‬ ‫ﻛﻞ ﻫﺬﺍ‪ ،‬ﻓﻬﻮ ﺧﺎﻟﻖ ﱢ‬ ‫ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﱠ‬ ‫ﻛﻞ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ‬ ‫ِ‬ ‫َﻡ ﺍﻟﻌﺎﻟ َﻢ ﻭﻣﺎ ﺑﻪ ﻣﻦ ﻣﺨﻠﻮﻗﺎﺕ‪.‬‬ ‫ﺪ‬ ‫ﻋ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺗﺮﺍﻩ؛ ﺧﻠﻖ‬ ‫ٍ‬ ‫ﺍﻟﺠ َﻤﺎﻝ ﺍﻟﺬﻱ ﻳﺨﻠﻘﻪ ﺍﷲ ﻳﻤﻜﻨﻚ‬ ‫ﻭﻣﻦ ﺧﻼﻝ ﺭﺅﻳﺔ َ‬ ‫ﺃﻥ ﺗﺮﻯ ﻗﺪﺭﺗﻪ ﺍﻟﻤﻄﻠﻘﺔ‪.‬‬ ‫ﻭﻳُﻌﺘ َﺒﺮ ﻣﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺍﻟﺘﻲ ﻻ ﺷﻚ ﻓﻴﻬﺎ ﱠ‬ ‫ﺃﻥ‬ ‫ﻭﺟﻮﺩَﻧﺎ ﻫﻮ ٌ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﷲ؛ ﻭﻟﺬﺍ َﻓ ْﻠﻨُ ﱢ‬ ‫ﻔﻜ ْﺮ‬ ‫َ ِ ِ‬ ‫ً‬ ‫ﺃﻭﻻ ﻓﻲ ﻭﺟﻮﺩﻧﺎ‪ ،‬ﻭﻛﻴﻒ َ‬ ‫ﺍﻟﻘ ْﺪﺭ ﻣﻦ‬ ‫ﺧﻠﻘﻨﺎ ﺍﷲ ﺑﻬﺬﺍ‬ ‫ﺍﻟﻜﻤﺎﻝ‪.‬‬

‫َﺧ ْﻠ ُﻖ ﺍﻹﻧﺴﺎﻥ‬ ‫َ‬ ‫ﺗﺴﺎءﻟﺖ ﻳﻮﻣﺎً ﻛﻴﻒ ﻇﻬﺮ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ‬ ‫ﻫﻞ‬ ‫ﺍﻟﻮﺟﻮﺩ؟ ﻏﺎﻟﺒﺎً ﻣﺎ ﺗﺒﺎﺩﺭ ﺑﺎﻹﺟﺎﺑﺔ‪ :‬ﱠ‬ ‫”ﺇﻥ ﻟﻜﻞ ﻓﺮﺩ ﺃُﻣًّﺎ‬ ‫ﻭﺃﺑﺎً“ ﱠ‬ ‫ﻏﻴﺮ ﺩﻗﻴﻘﺔ‪،‬‬ ‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺔ ﺳﻮﻑ ﺗﻜﻮﻥ َ‬ ‫ْ‬ ‫ﻇﻬﺮﺕ ﺃ ﱠﻭ ُﻝ ﺃ ﱟﻡ ﻭﻛﻴﻒ ﻇﻬﺮ‬ ‫ﺗﻔﺴﺮ ﻛﻴﻒ‬ ‫ﻓﻬﻲ ﻻ ﱢ‬ ‫ُ‬ ‫ﺗﻔﺴﺮ ﻛﻴﻒ ﻇﻬﺮ ﺃ ﱠﻭ ُﻝ‬ ‫ﺃﺏ‪ ،‬ﺃﻱ ﺇﻧﱠﻬﺎ ﺇﺟﺎﺑﺔ ﻻ ﱢ‬ ‫ﺃ ﱠﻭﻝ ٍ‬ ‫ﺇﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺳﻤﻌﺖ‬ ‫ﺑﻌﺾ ﺍﻟﻘﺼﺺ ﻋﻦ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻓﻲ ﺍﻟﻤﺪﺭﺳﺔ‬ ‫ِ‬ ‫ﺃﻭ ﻣﻤﻦ ﻫﻢ ﺣﻮﻟﻚ‪َ .‬ﻓ ْﻠ َﻨ ْﺄﺕ ﺍﻵﻥ ﺇﻟﻰ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺪﻗﻴﻘﺔ‬ ‫ﺍﻟﻮﺣﻴﺪﺓ؛ ﻭﻫﻲ ﱠ‬ ‫ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻚ‪ .‬ﻭﺳﻮﻑ‬ ‫ﻧﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﺎﺩﻣﺔ‪.‬‬ ‫ﺃﻣﱠﺎ ﺍﻵﻥ‪ ،‬ﻓﻬﻨﺎﻙ ﺷﻲء ﻭﺍﺣﺪ ﻳﺠﺐ ﺃﻥ ﻧﻌﺮﻓﻪ ﻛﻠﱡﻨﺎ‪،‬‬ ‫ﻭﻫﻮ ﱠ‬ ‫ﺃﻥ ﺃ ﱠﻭﻝ ﺇﻧﺴﺎﻥ ﻇﻬﺮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺇﻧﱠﻤﺎ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﺍﻟﺼ َ‬ ‫ُ‬ ‫َﺐ ﺍﻧﺴﻜﺎﺏ‬ ‫ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻮﻟﺪ ﻓﻲ ﻓﻴﻠﻢ ﺍﻟﻜﺎﺭﺗﻮﻥ‪» :‬ﻟﻘﺪ‬ ‫ﺭﺳﻤﺖ ﺻﻮ َﺭ ِﺗﻲ ﻋﻦ ﻃﺮﻳﻖ ﱡ‬ ‫ﺪﻓ ِﺔ ﺍﻟﺒ ْ‬ ‫َﺤ َﺘ ِﺔ‪ِ ،‬ﺑﺴﺒ ِ‬ ‫ً‬ ‫ﱠ‬ ‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺳﻮﻑ ﻳﺒﺪﻭ ﻏﺮﻳﺒﺎ‪ ،‬ﺇﺫ ﺃﻧﻨﺎ ﻧﻌﺮﻑ ﱠ‬ ‫ﻔﺤ ٍﺔ ِﻣﻦ ﺍﻟﻮﺭﻕ ﺍﻷﺑﻴﺾ«‪ ،‬ﱠ‬ ‫ﺃﻥ ﻫﺬﻩ‬ ‫ﺒﺮ ﻋﻠﻰ َ‬ ‫ﺻ َ‬ ‫ِ‬ ‫ﺍﻟﺤ ِ‬ ‫َ‬ ‫ﱠ‬ ‫ﺟﻞ ﻳُﻨ ِﻜ ٌﺮ َ‬ ‫ﺧﻠﻖ ﺍﷲ ﻟﻪ‪.‬‬ ‫ﺍﻟﺼﻮﺭﺓ َﺭﺳ ٌﻢ ﻟ ِﻔﻨﺎﻥ‪،‬‬ ‫ُ‬ ‫ﻭﻧﻔﺲ ﺍﻟﺪﺭﺟﺔ ِﻣﻦ ﺍﻟﻐﺮﺍﺑَﺔ ﺳ ُﺘﺒ َﺪﻯ ﻟِ َﺮ ٍ‬

‫ِ‬ ‫ِ‬ ‫ﻃﺮﻳﻘﺔ ﻣﺠﻴﺌﻪ ﻫﻮ ﻭﺍﻵﺧﺮﻳﻦ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺳﻨﺠﺪ ﺃﻧﱠﻪ ﻳﻘﻮﻝ‪:‬‬ ‫”ﺃﻧﺎ ﻭﺃﺑﻲ ﻭﺃﻣﻲ ﻭﺃﺟﺪﺍﺩﻱ ﻭﺍﻵﺑﺎء ﺍﻷﻭﻟﻮﻥ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﻓﻲ ﻏﺎﺑﺮ ﺍﻟﺰﻣﺎﻥ‪،‬‬ ‫ُ‬ ‫ﺍﻟﻤﺼﺎﺩﻓﺎﺕ ﺃﺟﺴﺎﺩَﻧﺎ ﻭﺃﻋﻴُ َﻨﻨﺎ ﻭﺁﺫﺍ َﻧﻨﺎ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ ‪.‬ﻟﻘﺪ ﺧﻠَﻘﺖ‬ ‫ﻛﻠﱡﻨﺎ ﺟﺌﻨﺎ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﱡ‬ ‫ﻭﺟﻤﻴﻊ ﺃﻋﻀﺎﺋﻨﺎ"‪.‬‬ ‫َ‬ ‫ﻭﻛﻠﻤﺎﺕ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳُﻨﻜﺮ ﺃﻥ ﺍﷲ ﺧﻠﻘﻪ‪ ،‬ﺳﺘﻜﻮﻥ ﻣﺜﻞ ﻛﻠﻤﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﺇﻻ ﻓﺎﺭﻕ ﻭﺣﻴﺪ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ؛ ﻫﻮ‬ ‫ِ‬ ‫ﺗﻜﻮﻳﻨﻬﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺧﻄﻮﻁ ﻭﺃﻟﻮﺍﻥ ﻣﺮﺳﻮﻣﺔ ﻋﻠﻰ ﻓﺮﺥ ﻣﻦ ﻭﺭﻕ‪ ،‬ﺃﻣﱠﺎ ﺍﻟﺸﺨﺺ‬ ‫ِ‬ ‫ﺍﻟﺬﻱ ﻳُﻨﻜﺮ ﺧﻠﻖ ﺍﷲ ﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻣُﻜ ﱠﻮﻥ ﻣﻦ ﺧﻼﻳﺎ‪ْ .‬‬ ‫ﻭﻟﻜﻦ‪ ،‬ﺃﻻ ﻳﻮﺟﺪ ﻓﺎﺭﻕ ﺁﺧﺮ؟ ﺃﻟﻴﺲ‬ ‫ِ‬ ‫ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﻨﻄﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ٌ‬ ‫ﺃﻛﺜﺮ ﺇﺗﻘﺎﻧﺎً ﻣﻦ‬ ‫ﻛﺎﺋﻦ ﺷﺪﻳ ُﺪ ﺍﻟﺘﻌﻘﻴﺪ‪ ،‬ﻭﺗﻜﻮﻳﻨﻪ ُ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ؟ ﺃﻻ ﻳﻤﺘﻠﻚ ﺃﻋﻀﺎءﺍ ﺃﻛﺜﺮ؟ ﻭﺑﺎﻟﺘﺎﻟﻲ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ‬ ‫ﺃﻛﺜﺮ ﺍﺳﺘﺤﺎﻟﺔ ﺃﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ ﺃﻥ ﺗﻈﻬﺮ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﺼﺪﻓﺔ ﻓﺈﻧﻪ ُ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ‪.‬‬ ‫ﻳﺄﺗﻲ ﺇﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﱡ‬ ‫ِ‬ ‫ﻭﺍﻵﻥ‪ ،‬ﻟ َﻨﺴﺄﻝ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫”ﻟﺪﻳﻚ ﺟﺴ ٌﺪ ﺭﺍﺋ ٌﻊ ﻳﻌﻤﻞ ﺩﻭﻥ ﺃﺩﻧﻰ ﺧﻠﻞ؛ ﻓ َﻴﺪَﺍﻙ ﻟﺪﻳﻬﻤﺎ ﺍﻟﻘﺪﺭ ُﺓ ﻋﻠﻰ ﺇﻣﺴﺎﻙ‬ ‫ِ‬ ‫ِ‬ ‫ُ ِ‬ ‫ﺃﻓﻀﻞ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻤﺎﻛﻴﻨﺎﺕ ﺗﻄﻮﺭﺍً‪ .‬ﻭﻳﻤﻜﻨﻚ ﺃﻥ ﺗﺠﺮ َﻱ ﻋﻠﻰ‬ ‫ﺍﻷﺷﻴﺎء ﺑﺪ ﱠﻗﺔ ﻋﻈﻴﻤﺔ‪،‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺍﻟﻨﺒﻲ ﺁﺩ ُﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﻨﻪ ﺟﺎء ﱡ‬ ‫ﻛﻞ ﺍﻟﺒﺸﺮ‪.‬‬ ‫ﻛﺎﻥ ﱡ‬ ‫ﻭﻛﺎﻥ ﺁﺩ ُﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻧﺴﺎﻧﺎً ﻣﺜﻠﻨﺎ ﺗﻤﺎﻣﺎً‪ ،‬ﻳﻤﺸﻲ ﻭﻳﺘﻜﻠﱠﻢ ﻭﻳﻨﺎﻡ ﻭﻳﺄﻛﻞ‪ ،‬ﻭﻳﺼﻠﱢﻲ‬ ‫ُ‬ ‫ﻛﺬﻟﻚ ﻭﻳﻌﺒﺪ ﺍﷲ‪ .‬ﻭﻗﺪ ﺧﻠﻘﻪ ﺍﷲ ً‬ ‫ﻭﻣﻸﻭﺍ‬ ‫ﺃﻭﻻ ﺛﻢ ﺧﻠﻖ ﺯﻭﺟ َﺘﻪ‪ ،‬ﺛﻢ ﺗﻜﺎﺛﺮ ﺃﺑﻨﺎ ُﺅﻫﻤﺎ‬ ‫ﺍﻟﻌﺎﻟ َﻢ ﺑﺄﻛﻤﻠﻪ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﺃﻥ ﺍﷲ‪ ،‬ﺣﻴﻦ ﻳﺮﻳﺪ ْ‬ ‫ﻭﻻ ﺗﻨﺲ ﺃﺑﺪﺍً ﱠ‬ ‫ﺍﻟﺨﻠ َﻖ‪ ،‬ﻳُﺼﺪﺭ ﺃﻣﺮﺍً ﻭﺍﺣﺪﺍً‪ ،‬ﻭﻫﻮ ﻗﻮﻟُﻪ ﻟﻤﺎ ﻳﺮﻳﺪ‬ ‫ْ‬ ‫ﺧﻠ َﻘﻪ‪ُ :‬ﻛﻦ ﻓﻴﻜﻮﻥ‪ ،‬ﻓﻌﻨﺪ ﺍﷲ ﺍﻟﻘﻮ ُﺓ ﻭﺍﻟﻘﺪﺭ ُﺓ ﺍﻟﻤﻄﻠﻘﺔ ﻟﻴﻔﻌﻞ ﱠ‬ ‫ﺃﻱ ﺷﻲء ﻳُﺮﻳﺪ‪ .‬ﻭﻋﻠﻰ‬ ‫ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻓﺈﻧﻪ ﺧﻠﻖ ﺁﺩ َﻡ ﻣﻦ ﻃﻴﻦ ﻭﻫﺬﺍ ﺃﻣﺮ ﺳﻬﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﺭﻏﻢ ﻣﺎ ﺳﺒﻖ ﻓﻼ ﺗﻨﺲ ﺃﺑﺪﺍً ﱠ‬ ‫ﺃﻥ ﻫﻨﺎﻙ ﺃُﻧﺎﺱ ﻳُﻨﻜﺮﻭﻥ ﻭﺟﻮ َﺩ ﺍﷲ‪ ،‬ﻭﻳﻌﻄﻲ ﻫﺆﻻء‬ ‫ﺇﺟﺎﺑﺎﺕ ﺃﺧﺮﻯ ﻟﻠﺴﺆﺍﻝ ﺣﻮﻝ ﻛﻴﻔﻴﺔ ﺇﻳﺠﺎﺩ ﺍﻟﻨﺎﺱ؛ ﻓﻬﻢ ﻻ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬ ‫ٍ‬ ‫ً‬ ‫ﻓﺈﺫﺍ ﺗﺨﻴﱠﻠﻨﺎ ﱠ‬ ‫ﺍﻟﻤﺘﺤﺮﻛﺔ ﻗﺎﻟﺖ‪ :‬ﺃﻧﺎ ﻇﻬﺮﺕ ﺇﻟﻰ‬ ‫ﺷﺨﺼﻴﺔ ﻣﻦ ﺷﺨﺼﻴﺎﺕ ﺍﻟﺮﺳﻮﻡ‬ ‫ﺃﻥ‬ ‫ﱢ‬ ‫ِ‬ ‫ﺍﻟﻮﺟﻮﺩ ﺣﻴﻨﻤﺎ ﺗ ﱠﻢ ﺳﻜﺐ ﺍﻟﺤﺒﺮ ﻋﻠﻰ ﺍﻟﻮﺭﻕ ﺑﺎﻟﺼﺪﻓﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻷﻟﻮﺍﻥ ُﺳﻜ َﺒﺖ ﻫﻲ‬ ‫ِ‬ ‫ﺍﻵﺧﺮﻯ ﺑﺎﻟﺼﺪﻓﺔ ﻭﻛ ﱠﻮﻧﺖ ﺃﻟﻮﺍﻧﻲ‪ ،‬ﺃﻱ ﺃﻧﱠﻨﻲ ﻟﻢ ﺃﺣﺘﺞ ﱢ‬ ‫ﻷﻱ ﺷﺨﺺ ﻟ َﻴﺮﺳ َﻢ ﺻﻮﺭﺗﻲ‬ ‫ِ‬ ‫ُ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ‪ .‬ﻻ ﻳﻤﻜﻨﻚ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺃﻥ‬ ‫ﺃﻭ ﻳﻌﻄ َﻴﻨﻲ ﺷﻜﻠﻲ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﻇﻬﺮﺕ ﻟﻠﻮﺟﻮﺩ ﱡ‬ ‫ِ‬ ‫ﺗﺄﺧﺬ ﻛﻼﻡ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ ﺑﺠ ﱢﺪﻳﺔ‪ ،‬ﻓﺄﻧﺖ ﺗﻌﺮﻑ ﺃﻥ ﺍﻟﺨﻄﻮﻁ ﻭﺍﻷﻟﻮﺍﻥ‬ ‫ﺍﻟﻤُﺤﻜﻤﺔ ﻭﺍﻟﺤﺮﻛﺎﺕ ﺍﻟﺘﻲ ﺗﺼﺪﺭ ﻋﻦ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ ﻭﻏﻴﺮﻫﺎ ﻻ ﻳﻤﻜﻦ‬ ‫ﺃﻥ ﺗﺘﻜ ﱠﻮﻥ ﺑﺼﻮﺭﺓ ﻋﺸﻮﺍﺋﻴﺔ ﻣﻦ ﺧﻼﻝ َﺳ ْﻜﺐ ﺍﻷﻟﻮﺍﻥ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ ،‬ﺣﻴﺚ ﱠ‬ ‫ﺃﻥ ﺳﻜﺐ‬ ‫ًِ‬ ‫ُﻘﻌﺔ ﻣﻦ ﻟﻄﺦ ﺍﻟﺤﺒﺮ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ َﺗ ْﻨﺘُﺞ ﻋﻨﻪ‬ ‫ﻓﻮﺿﻰ ﻭﺑ‬ ‫ﺯﺟﺎﺟﺔ ﺣﺒﺮ ﻻ ﻳﻨﺘﺞ ﻋﻨﻪ ﺇﻻ‬ ‫ً‬ ‫ﺻﻮﺭ ٌﺓ ﺩﻗﻴﻘﺔ ُ‬ ‫ﺫﺍﺕ ﺧﻄﻮﻁ ﻣﻨﺘﻈﻤﺔ ‪.‬ﻭﻛﻠﱡﻨﺎ ﻳﻌﺮﻑ ﺃﻧﻪ ﻟﻈﻬﻮﺭ ﱢ‬ ‫ﺃﻱ ﺷﻲء ﻟﻪ ﻣﻌﻨﻰ‬ ‫ﺃﻥ ﱢ‬ ‫ٌ‬ ‫ﻭﻫﺪﻑ‪ ،‬ﻓﺈﻧﱠﻪ ﻳﺠﺐ ﻟﺸﺨﺺ ﻣﺎ ْ‬ ‫ﻳﻔﻜ َﺮ ﻓﻴﻪ ﻭﻳُﺼ ﱢﻤ َﻤﻪ ﻭﻳﺮﺳ َﻤﻪ‪.‬‬ ‫ﻭﻻ ﺗﺤﺘﺎﺝ ﻳﺎ ﺻﻐﻴﺮﻱ ﻟﺘﻌﺮﻑ ﻛﻞ ﻫﺬﺍ ﺃﻥ ﺗﺮﻯ ﺍﻟﻔﻨﱠ َ‬ ‫ﻭﺍﻟﺮﺳﺎﻡ‪ ،‬ﻓﺄﻧﺖ ﺗﻔﻬﻢ‬ ‫ﺎﻥ‬ ‫ﱠ‬ ‫ِ ِ‬ ‫َ‬ ‫َ‬ ‫ﺗ ْﻠﻘﺎﺋﻴﺎً ﱠ‬ ‫ﺧﺼﺎﺋﺼﻬﺎ‬ ‫ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ﺃﻥ ﻓﻨﱠﺎﻥ ﺍﻟﻜﺎﺭﺗﻮﻥ ﻫﻮ ﺍﻟﺬﻱ ﺃﻋﻄﻰ‬ ‫َ‬ ‫ﻭﺷﻜﻠَﻬﺎ ﻭﺃﻟﻮﺍ َﻧﻬﺎ ُ‬ ‫ﻭﺍﻟﻘﺪﺭ َﺓ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻤﺸﻲ ﺃﻭ ﺍﻟﻘﻔﺰ‪.‬‬ ‫ﱢ ِ‬ ‫ﺷﺨﺼﺎ ﻣﺎ ﻻ ﻳﻘﺒﻞ ﻓﻜﺮﺓ ﱠ‬ ‫ﺑﺠ ﱢﺪﻳﺔ ﻓﻴﻤﺎ ﻳﺄﺗﻲ‪ :‬ﱠ‬ ‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ ﻓﻜﺮ‬ ‫ﺃﻥ ﺍﷲ ﺧﻠَﻘﻪ‪،‬‬ ‫ﺇﻥ‬ ‫ً‬ ‫ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻛﺎﺫﺑﺎً‪َ ،‬ﻣ َﺜﻠُﻪ َﻣ َﺜ ُﻞ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ ﻓﻲ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫ﻭﺍﻵﻥ ﻟﻨﻔﺘﺮﺽ ﱠ‬ ‫ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻳﺘﻜﻠﻢ ﻣﻌﻨﺎ‪ْ ،‬ﻓﻠ َﻨ َﺮ ﻛﻴﻒ ﺳﻴُﺤﺎﻭﻝ ﺷﺮﺡ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ً‬ ‫”ﺃﻧﺎ ﺃﻳﻀﺎً ﺃﻋﺮﻑ ﱠ‬ ‫ﻣﺜﺎﻟﻴﺔ‪ ،‬ﻭﻟﻜﻨﱢﻲ‬ ‫ﺃﻥ ﻟﺪﻳﻨﺎ ﺃﺟﺴﺎﺩﺍً ﺗﺨﻠﻮ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻭﺃﻋﻀﺎ ًءﺍ‬ ‫ﺃﻭﻣﻦ ﺑﻤﺎ ﻳﺄﺗﻲ‪:‬‬ ‫ِ‬ ‫ِ‬ ‫ٌ‬ ‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﱠ‬ ‫ْ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ‪،‬‬ ‫ﺟﺘﻤﻌﺖ‬ ‫ﺍ‬ ‫ﺍﻟﺬ ﱠﺭﺍﺕ ﺍﻟﺘﻲ ﻻ ﺣﻴﺎ َﺓ ﻓﻴﻬﺎ ﻭﻻ َﻭ ْﻋ َﻲ ﻟﻬﺎ‪ ،‬ﱡ‬ ‫ِ‬ ‫ِ‬ ‫ﻟﺘﻜﻮﻳﻦ ﺃﻋﻀﺎﺋﻨﺎ ﻭﺃﺟﺴﺎﺩﻧﺎ"‬ ‫ﻭﺳﻮﻑ ﺗﻼﺣﻆ ﺑﻼ ﱟ‬ ‫ً‬ ‫ﺷﻚ ﱠ‬ ‫ﻏﻴﺮ ﻣﻨﻄﻘﻴ ٍﺔ‬ ‫ﻭﻏﺮﻳﺒﺔ‪ .‬ﻭﺃﻳًّﺎ ﻛﺎﻥ ﻋﻤﺮﻩ‬ ‫ﺃﻥ ﻛﻠﻤﺎﺗﻪ ﺗﺒﺪﻭ َ‬ ‫ِ‬ ‫ُ‬ ‫ﺃﻭ ﻋﻤﻠﻪ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﱠ‬ ‫ﻭﺍﺿﺤﺔ ﺍﻟﺨﻄﺄ‪ .‬ﻭﻣﻦ‬ ‫ﺃﻓﻜﺎﺭ‬ ‫ﺃﻱ ﺷﺨﺺ ﻳﺴﻮﻕ ﻫﺬﻩ ﺍﻟﻤﺰﺍﻋﻢ ﻟﺪﻳﻪ‬ ‫ٌ‬ ‫ِِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻌﺠﻴﺐ ﱠ‬ ‫ﻧﺎﺳﺎ ﻳُﺆﻣﻨُﻮﻥ ﺑﻤ ْﺜﻞ ﻫﺬﻩ ﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﻏﻴﺮ‬ ‫ﺃﻥ ﺍﻟﻤﺮء ﻛﺜﻴﺮﺍً ﻣﺎ ﻳُﺼﺎﺩﻑ ﺃُ ً‬ ‫ﺍﻟﻤﻨﻄﻘﻴﺔ‪.‬‬ ‫ﻷﻥ َ‬ ‫ﺃﺑﺴﻂ ﺍﻟﻤﺎﻛﻴﻨﺎﺕ ﺗﺤﺘﺎﺝ ﻟﻤُﺼﻤﱢﻢ ﻳُﺼ ﱢﻤﻤُﻬﺎ‪ ،‬ﱠ‬ ‫ﻭﻧﻈﺮﺍً ﱠ‬ ‫ﻓﺈﻥ ﻧﻈﺎﻣًﺎ ُﻣ َﻌ ﱠﻘ ًﺪﺍ ﻛﺎﻹﻧﺴﺎﻥ‬ ‫ٍ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ ﱞ‬ ‫ﺷﻚ ﱠ‬ ‫ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺍﻷ ﱠﻭﻝ‬ ‫ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻇﻬﺮ ﱡ‬ ‫ِ‬ ‫ُ ﱢ ِ‬ ‫ُ‬ ‫ﺍﻷﺟﻴﺎﻝ ﺍﻟﺘﺎﻟﻴﺔ‪ .‬ﻭﻗﺪ ﺿﻤﻦ‬ ‫ﻤﻜﻨُﻪ ﻣ َﻦ ﺍﻟﺘﻜﺎﺛُﺮ ﺑﺤﻴﺚ ﺗﻈﻬﺮ‬ ‫ﻭﺯ ﱠﻭﺩﻩ ﺑﺎﻷﺟﻬﺰﺓ ﺍﻟﺘﻲ ﺗ‬ ‫ِ‬ ‫ِ‬ ‫ﱢ‬ ‫ﺍﻟﺒﺸﺮﻱ ﺍﻟﺒﻘﺎ َء ﻣﻦ ﺧﻼﻝ ﺑﺮﺍﻣ َﺞ ﻭﺿﻌﻬﺎ ﻓﻲ ﺧﻼﻳﺎﻩ‪ .‬ﻭﻇﻬﺮﻧﺎ ﻧﺤﻦ‬ ‫ﺍﷲُ ﻟﻠﺠﻨﺲ‬ ‫ِ‬ ‫ﺪﻭ ِﺭﻧﺎ ﺑﻔﻀﻞ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﺬﻱ َ‬ ‫ﺧﻠﻘﻪ ﺍﷲ‪ ،‬ﻭﺗﻨﻤﻮ ﺃﺟﺴﺎ ُﺩﻧﺎ ﻭﻓﻘﺎً ﻟﻬﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ‪.‬‬ ‫ﺑ ْ‬ ‫ِ‬ ‫ﱢُ ِ‬ ‫ﺿ َﺢ ﻟﺤﻘﻴﻘﺔ ﱠ‬ ‫ﺃﻭ َ‬ ‫ﺗﻘﺮﺃُﻩ ﻓﻲ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‬ ‫ﻭﻣﺎ‬ ‫ﺃﻥ ﺍﷲ ﺍﻟﺬﻱ‬ ‫ﻓﻬﻢ ْ‬ ‫ﺳﻮﻑ ﻳُ َﻤﻜﻨﻚ ﻣﻦ ٍ‬ ‫َ ِ‬ ‫ً ِ ِ ِ‬ ‫ﺧﻠَ َﻘﻨﺎ َﻳ ْﻤ َﺘﻠ ُﻚ ﻗﺪﺭ ًﺓ ﻭﺣﻜﻤﺔ ﻻ ﻧ َﻬﺎﺋﻴ َﺘﻴْﻦ‪.‬‬

‫ﺍﻟﻤﺜﺎﻟﻲ ﻓﻲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﺒﺮﻧﺎﻣﺞ‬ ‫ﱡ‬ ‫ﺃﻭﺿﺤﻨﺎ ﻓﻲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺴﺎﺑﻘﺔ ﱠ‬ ‫ﱠ‬ ‫ﻣﺜﺎﻟﻲ‪.‬‬ ‫ﺍﻟﺒﺸﺮﻱ ﺑﺒﺮﻧﺎﻣﺞ‬ ‫ﺃﻥ ﺍﷲ ﺯ ﱠﻭﺩ ﺍﻟﺠﺴﻢ‬ ‫ﱟ‬ ‫ِ‬ ‫ﺃﻥ ﻟ ﱢ‬ ‫ﻭﻳﺮﺟﻊ ﺍﻟﻔﻀﻞ ﻟﻬﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﻓﻲ ﱠ‬ ‫ﻜﻞ ﺇﻧﺴﺎﻥ ﻋﻴﻨﻴﻦ ﻭﺃﺫﻧﻴﻦ ﻭﺫﺭﺍﻋﻴﻦ ﻭﺃﺳﻨﺎ ًﻧﺎ‪.‬‬ ‫ﻛﻤﺎ ﻳﺮﺟﻊ ﺍﻟﻔﻀﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﻓﻲ ﺃﻥ ﺍﻟﺒﺸﺮ ﻳﺘﺸﺎﺑﻬﻮﻥ ﻓﻲ ﺃﺷﻜﺎﻟﻬﻢ ﺑﺪﺭﺟﺔ‬ ‫ُ‬ ‫ﻭﺑﻌﺾ ﺍﻟﺸﻌﻮﺏ‬ ‫ﻣﻌﻘﻮﻟﺔ ﺭﻏﻢ ﺑﻌﺾ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻓﻲ ﻣﻼﻣﺤﻬﻢ‪ .‬ﻓﻨﺤﻦ ﻧﺸﺒﻪ ﺃﻗﺎﺭ َﺑﻨﺎ‪،‬‬ ‫ِ‬ ‫ﻣﻼﻣ ُﺤﻬﺎ ﺍﻟ ُﻤ َﻤﻴﱠﺰﺓ ﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ‪ ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﺼﻴﻨﻴﱢﻴﻦ‬ ‫ﻟ َﺪﻳْﻬﺎ‬ ‫ﺑﻌﻀﻬﻢ ً‬ ‫ﻭﺍﻟﻴﺎﺑﺎﻧﻴﱢﻴﻦ ﻋﺎﺩ ًﺓ ﻣﺎ ﻳﺸﺒﻪ ُ‬ ‫ﺑﻌﻀﺎ ﻛﻤﺎ ﱠ‬ ‫ﺃﻥ ﻟﻸﻓﺎﺭﻗﺔ َ‬ ‫ﻭﻣﻼﻣﺢ‬ ‫ﻟﻮﻥ ﺑﺸﺮﺗﻬﻢ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺟﻮﻫﻬﻢ ﻭﺗﺮﻛﻴﺒﺎﺕ ﺃﻓﻮﺍﻫﻬﻢ ﻭﺃﻋﻴُﻨﻬﻢ ﺍﻟ ُﻤ َﻤﻴﱠﺰﺓ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ِ ِ‬ ‫ُ‬ ‫ُ‬ ‫ﺃﻛﺜﺮ ﺣ ﱠﺪ ًﺓ ﻣﻦ ﺃﻓﻀﻞ ﺁﻻﺕ ﺍﻟﺘﺼﻮﻳﺮ‪ .‬ﻭﻟﺪﻳﻚ ﺃﺫﻧﺎﻥ‬ ‫ﺑﺼﺮ‬ ‫ﻗﺪﻣﻴﻚ‪ ،‬ﻭﻟﺪﻳﻚ‬ ‫ﻣﺜﺎﻟﻲ ُ‬ ‫ٌ‬ ‫ﱞ‬ ‫ُ‬ ‫ً‬ ‫ﺃﻓﻀﻞ ﺟﻬﺎﺯ‬ ‫ﻭﺍﺿﺤﺎ ﻧﻘﻴًّﺎ ﻻ ﺃﺛﺮ ﻷﻱ ﺧﺸﺨﺸﺔ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ‬ ‫ﺻﻮﺗﺎ‬ ‫ﺗﺴﻤﻊ ﺑﻬﻤﺎ‬ ‫ً‬ ‫ً‬ ‫ﺍﻟﺼ ْﻮﺕ ﺍﻟﺬﻱ ﺗﺴﻤﻌﻪ ﺑﻬﻤﺎ‪ .‬ﻭﻳﻮﺟﺪ ﺑﺠﺴﺪﻙ ﺍﻟﻌﺪﻳ ُﺪ‬ ‫ﺻﻮﺗﻲ ﺃﻥ ﻳُﻨﺘﺞ‬ ‫ﺻﻮﺗﺎ ﺑﻮﺿﻮﺡ ﱠ‬ ‫ﱟ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﺲ ﺑﻬﺎ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻌﻤﻞ ﻣﻌﺎ ﻹﺑﻘﺎﺋﻚ ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻭﻋﻠﻰ‬ ‫ﻣ َﻦ ﺍﻷﺟﻬﺰﺓ ﺍﻟﺘﻲ ﻻ ﺗُﺤ ﱡ‬ ‫ِ ِ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ؛ ﻓﺮﻏﻢ ﺃﻧﻪ ﻟﻴﺲ ﻟﺪﻳﻚ ﱡ‬ ‫ﺃﻱ ﺳﻴﻄﺮﺓ ﻋﻠﻰ ﻋﻤﻞ ﻗﻠﺒﻚ ﻭﻛﻠ َﻴﺘﻴْﻚ ﻭﻛﺒﺪﻙ‬ ‫ﻓﺈﻧﻬﺎ ﺗﺴﺘﻤﺮ ﻓﻲ ﺍﻟﻌﻤﻞ ﺩﻭﻥ ﺃﺩﻧﻰ ﻋﻄﻞ‪ .‬ﻭﻓﻲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﻤﺌﺎﺕ ﻣﻦ ﺍﻟﻌﻠﻤﺎء‬ ‫ِ‬ ‫ﻣﺎﻛﻴﻨﺎﺕ ﻣُﺸﺎﺑﻬ ٍﺔ ﻟﺘﻠﻚ ﺍﻷﻋﻀﺎء‪،‬‬ ‫ُﺼﻤﱢﻤﻮﺍ‬ ‫ٍ‬ ‫ﻭﺍﻟﻤﻬﻨﺪﺳﻴﻦ ﻳﺒﺬﻟﻮﻥ ﺟﻬﻮﺩﺍً ﻣﻀﻨﻴﺔ ﻟﻴ َ‬ ‫ِ‬ ‫ٌ‬ ‫ﺧﺎﻝ ﻣﻦ‬ ‫ﻭﺭﻏﻢ ﺫﻟﻚ ﻟﻢ ﺗُ َﺆ ﱢﺩ ﺟﻬﻮ ُﺩﻫﻢ ﺇﻟﻰ ﺷﻲء ‪.‬ﺃﻱ ﺃﻧﻚ ﺃﻳﱡﻬﺎ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻣﺨﻠﻮﻕ ٍ‬ ‫ِ‬ ‫ﺗﻔﺴﺮ ﱠ‬ ‫ﺻﻨﻊ ﱢ‬ ‫ﻛﻞ ﻫﺬﺍ؟"‬ ‫ﺍﻟﻌﻴﻮﺏ ﻳﻌﺠﺰ ﺍﻟﺒﺸﺮ ﻋﻦ ُ‬ ‫ﺃﻱ ﺁﻟﺔ ﻣﻤﺎﺛﻠﺔ ﻟﻬﺎ‪ .‬ﻓﻜﻴﻒ ﱢ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳُﻨﻜﺮ ﱠ‬ ‫ﺳﻨﺠﺪ ﱠ‬ ‫ﺃﻥ ﺍﷲ ﻳﺨﻠُ ُﻖ ﻫﺬﻩ ﺍﻷﺷﻴﺎء ﻏﺎﻟﺒﺎً ﻣﺎ ﻳﻘﻮﻝ‪:‬‬ ‫ﺃﻥ‬

‫ﻳﻌﺮﻑ ﱡ‬ ‫ﺃﻥ ﱠ‬ ‫ﺍﻟﻔﻨ َ‬ ‫ﻛﻞ ﺍﻟﻨﺎﺱ ﱠ‬ ‫ُﺼﻮ ُﺭ ﺍﻟﺮﺳﻮﻡ ﺍﻟﻤُﺘﺤ ﱢﺮ َﻛﺔ‪ ،‬ﻗﺎﻡ ﺑﺈﻋﻄﺎء‬ ‫ﺎﻥ ﺍﻟﺬﻱ ﻳ ﱢ‬ ‫ﺻ َﻔﺎ ِﺗﻬﺎ ﻭﺃﺷﻜﺎﻟِﻬﺎ ﻭﺃﻟﻮﺍ ِﻧﻬﺎ ُ‬ ‫ﻭﻗ ُﺪﺭﺍ ِﺗﻬﺎ؛ ِﻣ َ‬ ‫ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻜﺎﺭﺗﻮﻧﻴﺔ‬ ‫ﺜﻞ‬ ‫َ‬ ‫ﺟﻤﻴﻊ ِ‬ ‫ﻭﺍﻟﺠ ْﺮﻱ َ‬ ‫ْ‬ ‫ﻭﺍﻟﻘ ْﻔﺰ‪.‬‬ ‫ﺍﻟﻤَﺸ ِﻲ َ ِ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻭﺍﻵﻥ ﺳﻮﻑ ﻧﺼﻒ ﻟﻚ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﻣﻦ ﺧﻼﻝ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫ﺧﺒﻴﺮ‬ ‫ﻗﺪ ﺗﻜﻮﻥ ﻟﺪﻳﻚ ﻓﻜﺮ ٌﺓ ﻋﻦ ﻛﻴﻔﻴﺔ ﻋﻤﻞ ﺍﻟﺤﺎﺳﺒﺎﺕ ﺍﻵﻟﻴﺔ )ﺍﻟﻜﻤﺒﻴﻮﺗﺮ(‪ .‬ﻳﺼ ﱢﻤ ُﻢ ٌ‬ ‫ِِ‬ ‫ِ‬ ‫ﺍﻵﻟﻲ‪ .‬ﻭﻳﻘﻮﻡ ُ‬ ‫ﻣﺼﺎﻧﻊ ﺧﺎﺻ ٍﺔ ﻣُﺴﺘﻌﻴﻨ َ‬ ‫ﻴﻦ ﺑﺎﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‬ ‫ﺍﻟﺨ َﺒﺮﺍ ُء ﻓﻲ‬ ‫ﻫﺬﺍ ﺍﻟﺤﺎﺳ َﺐ‬ ‫َ‬ ‫ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﻧﺎﺕ ﻣ َ‬ ‫ُﻜﻤﱢﻠَ ٍﺔ ﻟﻠﺤﺎﺳﺐ‪ ،‬ﻣﺜﻞ ﺍﻟﻤﻴﻜﺮﻭﺑﺮﻭﺳﻴﺴﻮﺭ‪ ،‬ﻭﺍﻟﺸﺎﺷﺔ ﻭﻟﻮﺣﺔ‬ ‫ﺍﻟﺤﺪﻳﺜﺔ ﺑﺈﻧﺘﺎﺝ ﻣﻜ ﱢﻮ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ ِ‬ ‫ُ‬ ‫ﺍﻟﻤﻔﺎﺗﻴﺢ‬ ‫ﻣﺎﻛﻴﻨﺔ‬ ‫ﱢﺮﺍﺕ ﺍﻟﺼﻮﺕ ﻭﻏﻴﺮﻫﺎ‪ .‬ﻭﺑﻬﺬﺍ ﺗﻜﻮﻥ ﻟﺪﻳﻚ‬ ‫ﻭﺍﻟﻘ ْﺮﺹ ﺍﻟﻤُﺪ َﻣﺞ ﻭﻣُﻜﺒ‬ ‫َ‬ ‫ِ‬ ‫ﻋﻤﻠﻴﺎﺕ ﻋﺎﻟﻴﺔ ﺍﻟﺘﻌﻘﻴﺪ‪ .‬ﻭﻳﻤﻜﻨﻚ ْ‬ ‫ﺗﻜﺘﺐ‬ ‫ﺣﺎﺳﺐ ﻗﺎﺩﺭ ٍﺓ ﻋﻠﻰ ﺃﺩﺍء‬ ‫ﺃﻥ ﺗﺸ ﱢﻐ َﻞ ﺃﻟﻌﺎﺑًﺎ ﺃﻭ َ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻋﻠﻰ ﺍﻟﺤﺎﺳﺐ ﻣﺎ ﺗﺸﺎء‪ ،‬ﻭﻟﻜﻦ ﺣﺘﻰ ﻳﺘﺤﻘﻖ ﱞ‬ ‫ﱠﺎﺕ‪،‬‬ ‫ﺃﻱ ﻣﻤﱠﺎ ﺳﺒﻖ ﻓﺈﻧﻚ ﺗﺤﺘﺎﺝ ﻟﺒﺮ َﻣﺠﻴ ٍ‬ ‫ِ‬ ‫ﻭﻣﻦ ﺩﻭﻥ ﻫﺬﻩ ﺍﻟﺒﺮﻣﺠﻴﺎﺕ‪ ،‬ﺍﻟﺘﻲ ﻳﺠﻬ ُ‬ ‫ﱢﺰﻫﺎ ﺧﺒﺮﺍ ُء ﺧﺼﻴﺼﺎً ﻟﻬﺬﺍ ﺍﻟﻐﺮﺽ ﱠ‬ ‫ﻷﻥ‬ ‫ﺍﻟﺤﺎﺳﺐ ﻟﻦ ﻳﻌﻤﻞ ﺑﺪﻭﻧﻬﺎ‪.‬‬ ‫ﻛﻞ ﺑﺮﻧﺎﻣﺞ ﻳﺘﻮﺍ َءﻡ ﻣﻊ ﱢ‬ ‫ﻭﻋﻼﻭ ًﺓ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻧﻨﺎ ﻧﻌﺮﻑ ﺃﻧﻪ ﻟﻴﺲ ﱡ‬ ‫ﻛﻞ ﺣﺎﺳﺐ‪ ،‬ﻣﻤﺎ‬ ‫ُ ًّ ِ‬ ‫ِ‬ ‫ُﺒﺮﻣﺞ ﻳﺠﺐ ْ‬ ‫ﻳﻌﻨﻲ ﱠ‬ ‫ﻼ ﻣﻦ ﺍﻟﺤﺎﺳﺐ ﺍﻵﻟﻲ ﻭﺍﻟﺒﺮﻣﺠﻴﱠﺎﺕ ﺍﻟﻤﺘﻮﺍﺋﻤﺔ‬ ‫ﺃﻥ ﻳﻌﺮﻑ ﻛ‬ ‫ﺃﻥ ﺍﻟﻤ‬ ‫ﺗﺒﻘﻰ ُ‬ ‫ُ‬ ‫ﺍﻵﻟﻲ‬ ‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﺁﻻﺕ ”ﺍﻟ ﱡﺮﻭﺑﻮ“ ﺃﻭ‬ ‫ﻋﺎﻟﻲ‬ ‫ﱡ‬ ‫َ‬ ‫ﻗﻮﺭﻥ ﺑﺄﻋﻀﺎء‬ ‫ﺍﻟﺘﻘ ِﻨﻴَﺔ ﺷﺪﻳ َﺪ ﺍﻟﺒﺪﺍﺋﻴﺔ‬ ‫ً‬ ‫ﻭﺳﺎﺫﺟﺎ ﺇﺫﺍ ِ‬ ‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﺤﻘﻴﻘﻲ‪ ،‬ﻓﻘﺪ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺻﻮﺭﺓ‬ ‫ﱢ‬ ‫ﱡ‬ ‫ُﺜﺒ ُﺖ ﻫﺬﻩ‬ ‫ِﻣﺜﺎﻟﻴﺔ‪ ،‬ﻭﻛﻞ ﺟﺰء ِﻣﻦ ﺃﺟﺰﺍء ﺟﺴﻤ ِﻪ ﻳ ِ‬ ‫ﻭﺍﻹ َ‬ ‫ﺗﻘﺎﻥ ﺍﻟﺬﻱ ﻻ ﺣﺪﻭﺩ ﻟﻪ‪.‬‬ ‫ﺍﻟ ِﻤﺜﺎﻟِﻴَﺔ ِ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺃﻋﻴﻨﻨﺎ ﺑﻮﺿﻮﺡ ﺃﻛﺜ َﺮ ِﻣﻦ َ‬ ‫ﺗﺮﻯ ُ‬ ‫ﺃﺷ ﱢﺪ ﺍﻟﻜﺎﻣﻴﺮﺍﺕ‬ ‫ﺴﺎﺳﻴ ً‬ ‫َﻊ ُ‬ ‫ﺁﺫﺍﻧﻨﺎ ِﺑﻮﺿﻮﺡ ﺃﻛﺜﺮ ِﻣﻦ‬ ‫َﺔ‪ ،‬ﻭ َﺗﺴﻤ ُ‬ ‫َﺣ ِ‬ ‫َ‬ ‫ُﺠﺴﻢ‪.‬‬ ‫ﻭﻓﻮﻧﺎﺕ‬ ‫ﺃﻓﻀ ِﻞ ﺍﻟ ِﻤﻴﻜ ُﺮ‬ ‫ﻭﺃﺟﻬ َﺰ ِﺓ ﱠ‬ ‫ﺍﻟﺼ ِ‬ ‫ِ‬ ‫ﻮﺕ ﺍﻟﻤ ﱠ‬ ‫ِ‬ ‫ﺍﻟﻤﺘﻔﻮ َﻗﺔَ‬ ‫ﱟ‬ ‫َ‬ ‫ﻭﻻ ﻳﻮﺟﺪ ﺃﺩﻧﻰ ﺷﻚ ﻓﻲ ﱠ‬ ‫ﺃﻥ ﺍﻟﺼﻔﺎﺕ‬ ‫ﱢ‬ ‫ِﺟ ًّﺪﺍ ﻷﺟﺴﺎﻣﻨﺎ ﻟﻢ ﺗﻈﻬﺮ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ِﺗﻠﻘﺎﺋﻴﺎً‪،‬‬ ‫َﺜﻠُﻬﺎ ﻣ َ‬ ‫ﻓﺎﻷﺟﻬ َﺰﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻣ َ‬ ‫َﺜ ُﻞ ﺍﻷﺟﻬ َﺰﺓ ﺍﻟﻤ َ‬ ‫ُﺘﻘ َﻨ ِﺔ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻷُ‬ ‫ﻨﻊ ﺍﷲ ﺍﻟﺬﻱ‬ ‫ﺻ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﻫﻲ‬ ‫ﻧﺎ‪،‬‬ ‫ﺩ‬ ‫ﺃﺟﺴﺎ‬ ‫ﻓﻲ‬ ‫ﺧﺮﻯ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ُ‬ ‫ﺍﻵﺧﺮ َ‬ ‫ﺍﻷﺟﻨﺎﺱ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﱠ‬ ‫ﻭﻕ ﺍﻟﺴﻄﺤﻴﺔ ﻣﺎ ﺑ َ‬ ‫ﻭﻣﻼﻣﺢ ﻻ‬ ‫ﺻﻔﺎﺕ‬ ‫ﻳﻦ ﻓﻲ‬ ‫َﻴﻦ‬ ‫ُﺸﺎﺭ ُﻙ‬ ‫ﻓﺈﻥ ُﻛ ﱠﻞ‬ ‫َ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ﺭﻏﻢ ُﻭ ُﺟﻮ ِﺩ ِ‬ ‫ِ‬ ‫ﺇﻧﺴﺎﻥ ﻳ ِ‬ ‫ﺑﻌﺾ ﺍﻟﻔ ُﺮ ِ‬ ‫ً‬ ‫ﺗﺘﻐﻴﱠﺮ؛ َﻛ ُﻮﺟﻮﺩ ﺍﻟﻔﻢ‪ ،‬ﻭﺍﻷﻧﻒ‪ ،‬ﻭﺍﻷﻋﻴﻦ ﻭﺍﻵﺫﺍﻥ‪َ .‬‬ ‫ﺍﻟﻤﺘﻨﻮﻋﺔ ﺍﻟﺘﻲ ﻭﺿﻌﻬﺎ ﺍﷲ ﻓﻲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ‬ ‫ﻭﻧ ِﺘﻴﺠﺔ ﻟِﻠﺒﺮﺍ ِﻣ ِﺞ‬ ‫ﱢ‬ ‫ﱠ‬ ‫ﺷﺨﺺ َﻳ َﺘﻤ ﱠﺘﻊ ﺑﻨﻔﺲ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﺭﻏﻢ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﻳﺒﺪﻭﻥ ﻣﺨﺘﻠﻔﻴﻦ ﻓﻲ ﻧﻮﺍﺡ ﺳﻄﺤﻴﺔ‪.‬‬ ‫ﻛﻞ‬ ‫ٍ‬

‫ﻛﻴﻒ ﻇﻬﺮﺕ ﺍﻷﺣﻴﺎء ﺍﻷﺧﺮﻯ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ؟‬ ‫ﻭﻻ ﺗﻘﺘﺼﺮ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻋﻠﻰ‬ ‫ﺍﻟﺒﺸﺮ‪ ،‬ﻓﻬﻨﺎﻙ ﺍﻵﻻﻑ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ‪ ،‬ﺑﻌﻀﻬﺎ ﺗﻌﺮﻓﻪ‪ ،‬ﻭﺍﻟﻜﺜﻴﺮ ﻣﻨﻬﺎ ﻻ ﺗﻌﺮﻑ‬ ‫ﻋﻨﻪ ﺷﻴﺌﺎً‪ .‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺗﻌﻴﺶ ﻣﻦ ﺣﻮﻟﻚ‪ ،‬ﻓﺄﻧﺖ ﺗﺮﺍﻫﻢ ﻭﺗﺴﻤﻌﻬﻢ ﻓﻲ ﻛﻞ‬ ‫ﻣﻜﺎﻥ‪ .‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﻌﻴﺪ ﻋﻨﻚ ﺟﺪﺍً ﺑﺤﻴﺚ ﻻ ﺗﺠﺪ ﻓﺮﺻﺔ ﻟﺮﺅﻳﺘﻬﺎ ﺇﻻ ﻓﻲ‬ ‫ﺍﻟﻜﺘﺐ ﺃﻭ ﻓﻲ ﺍﻟﺴﻴﻨﻤﺎ‪ .‬ﻭﻟﻜﻨﻚ ﺑﻨﻈﺮﺓ ﻣﺘﻌﻤﱢﻘﺔ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺳﻮﻑ ﺗﺠﺪ ﱠ‬ ‫ﺃﻥ ﻟﺪﻳﻬﺎ‬ ‫ﻛﻠﻬﺎ ﺻﻔﺔ ﻭﺍﺣﺪﺓ ﻣﺸﺘﺮﻛﺔ‪ .‬ﻓﻬﻞ ﻳﻤﻜﻨﻚ ﺃﻥ ﺗﺴﺘﻨﺞ ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﺼﻔﺔ؟ ﻳﻤﻜﻨﻨﺎ ﺃﻥ‬ ‫ﻧﺴﻤﻲ ﻫﺬﻩ ﺍﻟﺼﻔﺔ "ﺍﻟﺘﻮﺍﺅﻡ"‪.‬ﻭﺍﻵﻥ ﺩﻋﻨﺎ ﻧﻌﺪﺩ ﻣﺎ ﻫﻲ ﺍﻷﺷﻴﺎء ﺍﻟﺘﻲ ﺗﺘﻮﺍﺅﻡ ﻣﻌﻬﺎ‬ ‫َ‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ‪:‬ﻧﺠﺪﻫﺎ ﺗﺘﻮﺍﺅﻡ ﻣﻊ‪:‬‬ ‫ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺘﻲ ﺗﺤﻴﺎ ﻓﻴﻬﺎ‪.‬‬‫ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﺗﺸﺘﺮﻙ ﻣﻌﻬﺎ ﻓﻲ ﺍﻟﻤﻌﻴﺸﺔ‪.‬‬‫ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﻲ ﺗﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺯﻥ ﻓﻲ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬‫ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﻲ ﺗﻨﻔﻊ ﺍﻟﺒﺸﺮ‪.‬‬‫ﻭﻗﺒﻞ ﺃﻥ ﻧﺒﺪﺃ ﻓﻲ ﺷﺮﺡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺴﺎﺑﻘﺔ ﺩﻋﻨﺎ ﻧﻘﺪﻡ ً‬ ‫ﻣﺜﺎﻻ ﻣﺒﺴﻄﺎً ﻟﺘﻮﺿﻴﺢ ﻣﻌﻨﻰ‬ ‫"ﺍﻟﺘﻮﺍﺅﻡ "‪ .‬ﱢ‬ ‫ﻓﻜﺮ ﻓﻲ ﻣﻘﺒﺲ ﻭﻣﺄﺧﺬ ﺍﻟﻜﻬﺮﺑﺎء ﻓﻲ ﺍﻷﺟﻬﺰﺓ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺑﻴﺘﻚ‪ ،‬ﺳﺘﺠﺪ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻣﻌﻪ‪ .‬ﻭﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻣﺎﻛﻴﻨﺔ ﻭﺇﻟﻰ ﺑﺮﻧﺎﻣﺞ ﻣﻨﺎﺳﺐ ﻣﻌﺎً ﻟﻴﺘﻤﻜﻦ‬ ‫ﺍﻵﻟﻲ‪ .‬ﻭﺍﻷﻫ ﱡﻢ ﻣﻦ ﺫﻟﻚ ﺃﻧﱠﻪ ﺇﻥ ﻟﻢ ﻳﻘﻢ ﺃﺣﺪ ﺑﺘﺼﻤﻴﻢ ﱢ‬ ‫ﻛﻞ ﻫﺬﻩ‬ ‫ﻣﻦ ﺗﺸﻐﻴﻞ ﺍﻟﺤﺎﺳﺐ ﱢ‬ ‫ﺍﻷﺷﻴﺎء ﻭﺇﻧﺘﺎﺟﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺤﺎﺳﺐ‪ ،‬ﻣﺮ ًﺓ ﺃﺧﺮﻯ ﻟﻦ ﻳﻌﻤﻞ‪.‬‬ ‫ﱡ‬ ‫ﺍﻟﺒﺸﺮﻱ‬ ‫ﻭﻳﺸﺒﻪ ﺍﻟﺠﺴ ُﺪ‬ ‫ﺑﺮﻧﺎﻣﺠﺎ ﻓﻲ‬ ‫ﺍﻵﻟﻲ‪ .‬ﻭﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺳﺎﺑﻘﺎً ﻓﺈﻥ ﻫﻨﺎﻙ‬ ‫ً‬ ‫َ‬ ‫ﺍﻟﺤﺎﺳﺐ ﱠ‬ ‫ﺧﻼﻳﺎﻧﺎ ﻳﺘﺴﺒﺐ ﻓﻲ ﻇﻬﻮﺭﻧﺎ‪ ،‬ﻭﻳﺘﺒﺎﺩﺭ ﻟﻠﺬﻫﻦ ﺳﺆﺍﻝ ﻭﻫﻮ ﻛﻴﻒ ﻇﻬﺮ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ‬ ‫ﻧﻔﺴﻪ ﻟﻠﻮﺟﻮﺩ؟ ﺍﻹﺟﺎﺑﺔ ﻭﺍﺿﺤﺔ ﻭﻫﻲ‪:‬‬ ‫ﻳﺨﻠﻖ ﺍﷲ ﺍﻟﻘﺪﻳﺮ ﻛﻞ ﺇﻧﺴﺎﻥ ﻋﻠﻰ ﺣﺪﺓ‪ ،‬ﻓﺎﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺃﺟﺴﺎﺩﻧﺎ ﻭﺧﻠﻖ‬ ‫ﺍﻟﺒﺮﺍﻣﺞ ﺍﻟﺘﻲ ﺗﺸﻜﻞ ﻫﺬﻩ ﺍﻷﺟﺴﺎﺩ ‪.‬‬ ‫ِ‬ ‫ﱢ‬ ‫ﺍﻟﺒﺸﺮﻱ ﺑﺎﻟﺤﺎﺳﺐ‬ ‫ﻭﻟﻜﻦ ﻻ ﺗﻔﻬﻤﻨﻲ ﺧﻄﺄً‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ ﻣﻘﺎﺭﻧﺔ ﺍﻟﺠﺴﺪ‬ ‫ﺍﻵﻟﻲ‪ ،‬ﻓﺄﺟﺴﺎﺩﻧﺎ ﺗﺘﻔ ﱠﻮﻕ ﻋﻠﻰ ﺃﻋﻘﺪ ﺍﻟﺤﺎﺳﺒﺎﺕ ﺑﻤﺎ ﻻ ﻣﺠﺎﻝ ﻣﻌﻪ ﻟﻠﻤﻘﺎﺭﻧﺔ‪ .‬ﱡ‬ ‫ﻭﻣﺨﻨﺎ‬ ‫ﻭﺣﺪﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺃﻋﻘ ُﺪ ﻋﺪﺓ ﻣﺮﺍﺕ ﻣﻦ ﺍﻟﺤﺎﺳﺐ‪.‬‬ ‫ﻭﺍﻵﻥ ﻟﻨﺮﻯ ﻛﻴﻒ ﻳﻮﻟﺪ ﻃﻔﻞ ﺭﺿﻴﻊ ﻭﻳﺄﺗﻲ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ‪:‬‬ ‫ﺗﻮﺟﺪ ﻓﻲ ﺍﻟﺒﺪء ﻋﻠﻰ ﺷﻜﻞ ﻗﻄﻌﺔ ﺷﺪﻳﺪﺓ ﺍﻟﺼﻐﺮ ﻣﻦ ﺍﻟﻠﺤﻢ ﻓﻲ ﺭﺣﻢ ﺃﻣﻚ‪ ،‬ﻭﻣﻊ‬ ‫ﺍﻟﻮﻗﺖ ﺗﺘﻤﺪﺩ ﻫﺬﻩ ﺍﻟﻘﻄﻌﺔ ﻭﺗﺄﺧﺬ ﺷﻜﻠﻬﺎ ﺍﻟﻤﺤﺪﺩ‪.‬‬ ‫ﻭﻳﺘﺤﺪﺩ ﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﻟﻰ ﻟﻮﺟﻮﺩﻙ ﻃﻮﻟﻚ ﻭﻟﻮﻥ ﻋﻴﻨﻴﻚ ﻭﺣﺎﺟﺒﻴﻚ‪ ،‬ﻭﺷﻜﻞ‬ ‫ﻳﺪﻳﻚ ﻭﺍﻟﻤﺌﺎﺕ ﻣﻦ ﺍﻟﻤﻼﻣﺢ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻛﻞ ﺗﻠﻚ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺗﻜﻮﻥ ﻣﺨﺰﻧﺔ ﻓﻲ ﻫﺬﺍ‬ ‫ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻷﻭﻟﻲ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﷲ ﻓﻲ ﺧﻼﻳﺎﻙ ‪.‬ﻭﻳﺘﻤﻴﺰ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺑﺄﻧﻪ ﻣﺘﻘﻦ‬ ‫ﻭﻣﻔﺼﻞ ﻟﺪﺭﺟﺔ ﺃﻥ ﺍﻟﻌﻠﻤﺎء ﻟﻢ ﻳﺒﺪﺃﻭﺍ ﻓﻲ ﻓﻬﻢ ﻛﻴﻔﻴﺔ ﻋﻤﻠﻪ ﺇﻻ ﺣﺪﻳﺜﺎً ﺟﺪﺍً‪.‬‬ ‫ﻭﻧﺤﻦ ﻧﻨﻤﻮ ﺑﺎﻟﺘﺪﺭﻳﺞ ﻭﻓﻘﺎً ﻟﻬﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﷲ ﻓﻲ ﺃﺟﺴﺎﺩﻧﺎ‪ ،‬ﻭﻟﺬﻟﻚ‬ ‫ﻓﺈﻥ ﻧﻤ ﱠﻮ ﺃﺟﺴﺎﺩﻧﺎ ﻻ ﻳﺒﺪﻭ ﻟﻨﺎ ﻏﺮﻳﺒﺎً‪ ،‬ﺣﻴﺚ ﺃﻧﻨﺎ ﻧﻨﻤﻮ ﺧﻼﻝ ﺳﻨﻮﺍﺕ‪ .‬ﻭﻻ ﺷﻚ‬ ‫ﺃﻧﻨﺎ ﺳﻮﻑ ﻧﺼﺎﺏ ﺑﺎﻟﺪﻫﺸﺔ ﺇﻥ ﻋﻤﻞ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺑﺴﺮﻋﺔ ﺃﻛﺒﺮ‪ ،‬ﻓﻤﻈﻬﺮ ﻃﻔﻞ‬ ‫ً‬ ‫ﻣﺬﻫﻼ ﺑﺪﺭﺟﺔ‬ ‫ﺣﺪﻳﺚ ﺍﻟﻮﻻﺩﺓ ﻳﺘﺤﻮﻝ ﻓﺠﺄﺓ ﺇﻟﻰ ﺭﺟﻞ ﻋﺠﻮﺯ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﺳﻮﻑ ﻳﺒﺪﻭ‬ ‫ﻛﺒﻴﺮﺓ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﺗﺠﻌﻞ ﺍﻷﺩﺍﺓ ﻏﻴﺮ ﻗﺎﺑﻠﺔ ﻟﻼﺳﺘﻌﻤﺎﻝ‪ .‬ﻭﻳﺸﻴﺮ ﻫﺬﺍ‬ ‫ﺇﻟﻰ ﺃﻥ ﻧﻔﺲ ﺍﻟﺸﺨﺺ ﻫﻮ ﺍﻟﺬﻱ ﺻﻤﻢ ﺍﻟ َﻤﺄﺧﺬ‬ ‫ﻭﺍﻟﻤﻘﺒﺲ‪ .‬ﻭﻗﺪ ﺻﻤﻤﻬﻤﺎ ﻟﻴﻜﻮﻧﺎ ﻣﺘﻮﺍﺋﻤﻴﻦ ﻣﻊ‬ ‫ﺑﻌﻀﻬﻤﺎ ﺑﻌﻀﺎً ﻭﺑﺎﻟﺘﺎﻟﻲ ﺟﻌﻠﻬﻤﺎ ﻗﺎﺑﻠﻴﻦ ﻟﻼﺳﺘﻌﻤﺎﻝ‪.‬‬ ‫ﻭﺑﻌﻴ ًﺪﺍ ﻋﻦ ﺍﻟﺨﻴﺎﻝ ﺃﻥ ﻧﺘﺼﻮﺭ ﺃﻥ ﺍﻟﻤﻌﺪﻥ ﻭﺍﻟﺒﻼﺳﺘﻴﻚ ﻗﺪ‬ ‫ﺍﺟﺘﻤﻌﺎ ﺑﺎﻟﺼﺪﻓﺔ ﻭﺃﻧﻪ ﺗﻢ ﺍﻟﺘﺨﻄﻴﻂ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺑﺼﻮﺭﺓ ﻣﺴﺘﻘﻠﺔ‬ ‫ً‬ ‫ﻭﻣﺄﺧﺬﺍ‬ ‫ﻣﻘﺒﺴﺎ‬ ‫ﻭﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻷﻧﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻟﻦ ﺗﺠﺪ ﺃﺑﺪﺍً ً‬ ‫ﻳﺘﻮﺍءﻣﺎﻥ ﻣﻊ ﺑﻌﻀﻬﻤﺎ ﺍﻟﺒﻌﺾ‪.‬‬ ‫ﻭﻧﺠﺪ ﺃﻥ ﺍﻟﺘﻮﺍﺅﻡ ﺑﻴﻦ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺍﻟﺤﻴﺔ ﺃﻛﺜﺮ ﺗﻌﻘﺪﺍً ﺑﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺘﻮﺍﺅﻡ ﺑﻴﻦ ﺍﻟ َﻤﺄﺧﺬ‬ ‫ﻭﺍﻟﻤﻘﺒﺲ ﻷﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺗﺘﻀﻤﻦ ﺍﻵﻻﻑ ﻣﻦ ﺍﻷﺟﻬﺰﺓ ﻭﺍﻷﻋﻀﺎء ﺍﻟﺘﻲ ﻳﺠﺐ‬ ‫ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺘﻌﺎﻳﺶ ﻓﻲ ﺗﻨﺎﺳﻖ ﻭﺗﻌﻤﻞ ﻣﻌﺎً ﺩﻭﻥ ﺃﺩﻧﻰ ﺧﻄﺈ‪ .‬ﻭﺃﻱ ﻣﺤﺎﻭﻟﺔ ﻟﻜﺘﺎﺑﺔ‬ ‫ﺷﺮﺡ ﻫﺬﻩ ﺍﻷﺟﻬﺰﺓ ﻭﻛﻴﻒ ﺗﻌﻤﻞ ﻭﺍﺣﺪﺍً ﻭﺍﺣﺪﺍً ﺳﻮﻑ ﺗﻤﻸ ﻣﻜﺘﺒﺔ ﺗﺤﻮﻱ ﻣﺌﺎﺕ‬ ‫ﺍﻟﺤﺎﺳ ُﺐ ﺍﻵﻟِ ﱡﻲ ِﻣﻦ‬ ‫ﺣﺘﻰ ﻳﺘﻤﻜﻦ‬ ‫ِ‬ ‫ﺍﻟﻌﻤﻞ‪ ،‬ﱠ‬ ‫ﻓﺈﻧﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ”ﺑَﺮﻧﺎﻣَﺞ‬ ‫ً‬ ‫ُ‬ ‫ﻧﺘﻴﺠﺔ‬ ‫ﻭﻳﻌﻴﺶ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺗﺸﻐﻴﻞ“‪،‬‬ ‫ٍ‬ ‫ُ‬ ‫َﺞ ﺗﺸﻐﻴﻞ‬ ‫ﺗ‬ ‫ﻤﻌﻠﻮﻣﺎﺕ‬ ‫ﺸﺒﻪ ﺑﺮﻧﺎﻣ َ‬ ‫ﻟِ‬ ‫ِ‬ ‫ﺍﻟﺤﺎﺳ ِﺐ‬ ‫ﺍﻵﻟﻲ‪ ،‬ﻭﺿﻌﻬﺎ ﺍﷲ‬ ‫ِ‬ ‫ﱢ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻓﻲ ِﺟﻴﻨﺎ ِﺗﻪ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬ ‫ﻈﺎﻡ َﺷ ِﺪﻳ ِﺪ‬ ‫ﺍﻟﺠﺴ ُﻢ ﺍﻟﺒ ِ‬ ‫ﻳﺘﻤ ﱠﻴ ُﺰ ِ‬ ‫َﺸﺮ ﱡﻱ ِﺑ ِﻨ ٍ‬ ‫ﺍﻟﺘﻌﻘﻴﺪ ﻣ َ‬ ‫ُﻘﺎﺭﻧ ًﺔ ﺑﺎﻟﺤﺎﺳﺐ ﺍﻵﻟﻲ‪ ،‬ﻭﻳﻔﻮﻗ ُﻪ‬ ‫ُﻮﺟﺪ ﺃﺣ ٌﺪ ﻳ ﱠﺪﻋﻲ‬ ‫ﻭﻗﺖ ﻻ ﻳ َ‬ ‫ﻛﺜﻴﺮﺍً‪ ،‬ﻭﻓﻲ ٍ‬ ‫ﱠ‬ ‫ﺍﻟﺤﺎﺳﺐ ﺟﺎء ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﺼﺪﻓﺔ؛‬ ‫ﺃﻥ‬ ‫ِ‬ ‫ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳ ﱠﺪﻋﻮﻥ ﱠ‬ ‫ﱠ‬ ‫ﺃﻥ ﺃﺟﺴﺎﻣَﻨﺎ‬ ‫ﺍﻟﻤﺘﻔﻮ َ‬ ‫ﻗﺔ ﻭﺍﻟﺸﺪﻳﺪﺓَ‬ ‫ﺻﻔﺎ ِﺗﻬﺎ‬ ‫ﱢ‬ ‫ﺍﻛﺘﺴﺒَﺖ ِ‬ ‫َ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ‪.‬‬ ‫ﺍﻟﺘﻌ ِﻘﻴ ِﺪ ﱡ‬

‫ﺃﻥ ﻫﻨﺎﻙ ﺗﻮﺍﺅﻣﺎً ﺗﺎﻣﺎً ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻛﻴﻒ‬ ‫ﻳﻤﻜﻦ ﺃﻥ ﺗﺜﺒﺖ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺅﻡ ﺍﻟﺘﺎﻡ؟ ﺗﺜﺒﺘﻪ ﺑﺎﻹﺷﺎﺭﺓ‬ ‫ﺇﻟﻰ ﺃﻥ ﻫﻨﺎﻙ ﻓﺘﺤﺎﺕ ﻓﻲ ﺍﻟﻤﻘﺒﺲ ﺗﺪﺧﻞ ﻓﻴﻬﺎ‬ ‫ﻗﺮﻭﻥ ﺍﻟ َﻤﺄﺧﺬ‪ .‬ﻭﻟﻜﻦ ﻫﻞ ﻳﻜﻔﻲ ﻫﺬﺍ؟ ﻻ ﻓﻬﻨﺎﻙ‬ ‫ﺃﻳﻀﺎً ﺣﻘﻴﻘﺔ ﺃﻥ ﻋﺮﺽ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻤﻌﺪﻧﻴﺔ ﻟﻠﻤﺄﺧﺬ‬ ‫ﺗﺴﺎﻭﻱ ﺗﻤﺎﻣﺎً ﻋﺮﺽ ﺍﻟﻔﺘﺤﺎﺕ ﻓﻲ ﺍﻟﻤﻘﺒﺲ‪.‬‬ ‫ﻭﻟﻮ ﺣﺪﺙ ﻭﺗﻐﻴﺮ ﺍﻟﻮﺿﻊ ﻓﺈﻥ ﺍﻟ َﻤﺄﺧﺬ ﻟﻦ ﻳﺪﺧﻞ‬ ‫ﻓﻲ ﺍﻟﻤﻘﺒﺲ‪ .‬ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﻤﺴﺎﻓﺔ‬ ‫ﺑﻴﻦ ﻗﺮﻭﻥ ﺍﻟ َﻤﺄﺧﺬ ﺗﺴﺎﻭﻱ ﺗﻤﺎﻣﺎً ﺍﻟﻤﺴﺎﻓﺔ ﺑﻴﻦ‬ ‫ﻓﺘﺤﺎﺕ ﺍﻟﻤﻘﺒﺲ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺘﺴﺎ َﻭ ﺍﻟﻤﺴﺎﻓﺘﺎﻥ ﻓﺈﻥ‬ ‫ﺍﻟ َﻤﺄﺧﺬ ﻟﻦ ﻳﺪﺧﻞ ﺑﺈﺣﻜﺎﻡ ﻓﻲ ﺍﻟﻤﻘﺒﺲ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟ َﻤﺄﺧﺬ ﻃﻮﻳﻠﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻼﺯﻡ‪ ،‬ﻓﺈﻧﻬﺎ ﺃﻳﻀﺎً ﻟﻦ‬ ‫ﺗﺘﻮﺍﺅﻡ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺮﻭﻥ ﺍﻟ َﻤﺄﺧﺬ ﻏﻴﺮ ﻣﻌﺪﻧﻴﺔ‪،‬‬ ‫ﻓﺈﻧﻬﺎ ﻟﻦ ﺗﻮﺻﻞ ﺍﻟﻜﻬﺮﺑﺎء‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﺍﻟ َﻤﺄﺧﺬ‬ ‫ً‬ ‫ﻣﺼﻨﻮﻋﺎ ﻣﻦ ﺍﻟﺒﻼﺳﺘﻴﻚ‪ ،‬ﻓﺈﻧﻚ ﺳﻮﻑ ﺗﺼﺎﺏ‬ ‫ﺑﺼﺪﻣﺔ ﻛﻬﺮﺑﺎﺋﻴﺔ ﻓﻲ ﻛﻞ ﻣﺮﺓ ﺗﻤﺴﻚ ﻓﻴﻬﺎ‬ ‫ﺑﺬﻟﻚ ﺍﻟ َﻤﺄﺧﺬ‪ .‬ﻭﻛﻤﺎ ﺗﺮﻯ ﻓﺈﻥ ﻏﻴﺎﺏ ﺍﻟﺘﻮﺍﺅﻡ‬ ‫ﺣﺘﻰ ﻓﻲ ﺃﺑﺴﻂ ﺍﻷﺩﻭﺍﺕ ﻣﺜﻞ ﺍﻟ َﻤﺄﺧﺬ ﻭﺍﻟﻤﻘﺒﺲ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺗﺘﻮﺍءﻡ ﻣﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ‬ ‫ﺍﻟﺤﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﺗﺘﻌﺎﻳﺶ ﻣﻌﻬﺎ‪:‬‬ ‫ﺗﺴﺎﻫﻢ ﺑﻌﺾ ﺍﻟﻄﻴﻮﺭ ﻭﺍﻟﺤﺸﺮﺍﺕ ﻓﻲ ﺗﻜﺎﺛﺮ ﺍﻟﻨﺒﺎﺗﺎﺕ‪.‬‬ ‫ﻭﻳﻌﻨﻲ ﻫﺬﺍ‪ ،‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﻴﻮﺭ ﻭﺍﻟﺤﺸﺮﺍﺕ ﺭﻏﻢ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﺎ‬ ‫ﻟﺬﻟﻚ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﻧﻤﻮ ﺍﻟﻨﺒﺎﺗﺎﺕ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪،‬‬ ‫ﻓﺤﻴﻦ ﺗﺰﻭﺭ ﺍﻟﻨﺤﻠﺔ ﺯﻫﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺤﻤﻞ ﺍﻟﻠﻘﺎﺡ‪.‬‬ ‫ﻭﻳﺮﺟﻊ ﻟﻬﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻔﻀﻞ ﻓﻲ ﺗﻤﻜﻴﻦ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻣﻦ ﺍﻟﺘﻜﺎﺛﺮ‪.‬‬ ‫ﻭﻓﻲ ﺑﻌﺾ ﺍﻟﺤﺎﻻﺕ ﺗﻘﻮﻡ ﺑﻌﺾ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺑﺄﻓﻌﺎﻝ ﺗﻔﻴﺪ‬ ‫ﺣﻴﻮﺍﻧﺎﺕ ﺃﺧﺮﻯ‪ .‬ﻓﺎﻟﺴﻤﻚ ﺍﻟﻤﻨﻈﻒ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻳﻨﻈﻒ‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ ﻣﻦ ﻋﻠﻰ ﺃﺟﺴﺎﺩ ﺍﻷﺳﻤﺎﻙ ﺍﻟﻜﺒﻴﺮﺓ ﻭﺑﺎﻟﺘﺎﻟﻲ‬

‫ﻳﺘﺤ ﱠﺪﺩ ﻟﻮﻥ ﺃﻋﻴُﻨﻨﺎ‪ ،‬ﻭﻃﻮﻟﻨﺎ ِﺣﻴﻦ‬ ‫ﻭﻧﺼﺒ ُﺢ ﺑﺎﻟﻐﻴﻦ‪ ،‬ﻭﻧﺤﻦ‬ ‫َﻧﻜ ُﺒ ُﺮ‬ ‫ِ‬ ‫ً‬ ‫ﺃﺟ ﱠﻨﺔ ﻓﻲ ﺃﺭﺣﺎﻡ ﺃﻣﱠﻬﺎ ِﺗﻨﺎ‪.‬‬ ‫ﻣﺎﺯﻟﻨﺎ ِ‬ ‫ُ‬ ‫ﻭﺃﻋﻴﻨﻨﺎ‬ ‫ﻭﺭﺅﻭﺳﻨﺎ‬ ‫ﻭﺗﺒﺪﺃ ﻋﻈﺎﻣﻨﺎ‬ ‫ُ‬ ‫ُ‬ ‫ﺍﻟﻤﻨﺎﺳﺐ‬ ‫ﻭﺁﺫﺍﻧﻨﺎ ﺗﻈﻬﺮ ﻓﻲ ﻣﻜﺎﻧﻬﺎ‬ ‫ِ‬ ‫ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻻ ﺗﺮ َﺗ ِﻜ ُﺐ‬ ‫ُ‬ ‫ﻓﺘﺄﺧ َﺬ‬ ‫ﺃﻱ ِﻣﻦ ﺃﻋﻀﺎ ِﺋﻨﺎ ﺧﻄﺄً؛‬ ‫ﱞ‬ ‫َ‬ ‫ﻀﻮ ﺁﺧﺮ‪.‬‬ ‫ﻣﻜﺎﻥ ُﻋ ٍ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬ ‫ﻧﻨﻤﻮ ﺑﺎﻟﺘﺪﺭﻳﺞ‪ ،‬ﻭﻓﻖ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﺬﻱ‬ ‫ﻭﺿﻌﻪ ﺍﷲ ﻓﻲ ﺃﺟﺴﺎﻣﻨﺎ‪ .‬ﻭﻟﻮ ﺭﺃﻳﻨﺎ‬ ‫َ‬ ‫ﻳﺘﺤﻮ ُﻝ‬ ‫ﺍﻟﻮﻻ َﺩﺓ‬ ‫ﻴﻊ‬ ‫ﱠ‬ ‫ِ‬ ‫ﻣﻨﻈ َﺮ ِ‬ ‫ﺣﺪﻳﺚ ِ‬ ‫ﺭﺿ ٍ‬ ‫ً‬ ‫ﻋﺠﻮﺯ ﺃﻣﺎ َﻡ ﺃﻋ ُﻴ ِﻨﻨﺎ‪،‬‬ ‫ﺷﺨﺺ‬ ‫ﻓﺠﺄﺓ ﺇﻟﻰ‬ ‫ٍ‬ ‫ٍ‬ ‫ﻓﺈﻧﻨﺎ ُ‬ ‫ﺎﺏ ِﺑﺪﻫﺸ ٍﺔ ﻋﻈﻴﻤﺔ‪.‬‬ ‫ﺳﻨ َ‬ ‫ﺼ ُ‬

‫ﺍﻟﻜﺘﺐ‪ .‬ﻭﺑﻨﺎ ًء ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻓﺈﻧﻨﺎ‬ ‫ﺳﻮﻑ ﻧﺸﺮﺡ ﺑﺼﻮﺭﺓ ﻣﺨﺘﺼﺮﺓ‬ ‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﻤﻜﺘﻤﻠﺔ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ‬ ‫ﺍﻟﺘﻲ ﺃﻭﺩﻋﻬﺎ ﺍﷲُ ﻓﻴﻬﺎ‪:‬‬

‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺗﺘﻮﺍﺅﻡ ﻣﻊ‬ ‫ﺍﻟﺒﻴﺌﺔ ﺍﻟﺘﻲ ﺧﻠﻘﻬﺎ ﺍﷲ ﻓﻴﻬﺎ‪:‬‬ ‫ﻛﻞ ﻛﺎﺋﻦ ﺣﻲ ﺳﻮﺍء ﻛﺎﻥ ﻋﻠﻰ‬ ‫ﺍﻷﺭﺽ ﺃﻭ ﻛﺎﻥ ﻓﻲ ﺍﻟﺴﻤﺎء‪،‬‬ ‫ً ِ‬ ‫ﻛﺎﻣ ً‬ ‫ﻼ ﻣﻊ ﺑﻴﺌﺘﻪ‪ ،‬ﻓﻬﻜﺬﺍ ﺧﻠﻘﻬﻢ ﺍﷲ‪ .‬ﻭﺧﻠﻖ ﻟﻬﻢ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﺟﻬﺰﺓ‬ ‫ﻳﺘﻮﺍءﻡ ﺗﻮﺍﺅﻣﺎ‬ ‫)ﺍﻟﻨﻈﻢ( ﺍﻟﻤﺘﻘﻨﺔ ﺍﻟﺘﻲ ﺗﻀﻤﻦ ﻟﻬﻢ ﺍﻟﺘﻐﺬﻳﺔ‪ ،‬ﻭﺍﻟﺤﻤﺎﻳﺔ ﻭﺍﻟﺘﻨﺎﺳﻞ‪ .‬ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﺃﻥ ﻛﻞ‬ ‫ﻛﺎﺋﻦ ﺣﻲ ﻣﺼﻤﻢ ﻭﻓﻘﺎً ﻟﻠﺒﻴﺌﺔ ﺍﻟﺘﻲ ﻳﻌﻴﺶ ﻓﻴﻬﺎ‪.‬‬ ‫ﻭﺗﺘﻮﺍﺅﻡ ﺃﻋﻀﺎء ﺣﻴﺎﺓ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ﻣﻊ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻲ‬ ‫ﺑﻴﺌﺎﺗﻬﺎ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﻴﻮﺭ ﻟﺪﻳﻬﺎ ﺃﺟﻨﺤﺔ ﻣﺜﺎﻟﻴﺔ ﺗﻤﻜﻨﻬﺎ ﻣﻦ ﺍﻟﻄﻴﺮﺍﻥ‬ ‫ﻓﻲ ﺍﻟﺴﻤﺎء‪ ،‬ﻭﺍﻷﺳﻤﺎﻙ ﻟﺪﻳﻬﺎ ﺧﻴﺎﺷﻴﻢ ﻣﺨﻠﻮﻗﺔ ﺧﺼﻴﺼﺎً ﻟﺘﻤﻜﻨﻬﺎ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﺗﺤﺖ‬ ‫ﺍﻟﻤﺎء‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻟﺪﻳﻬﺎ ﺭﺋﺎﺕ ﻣﺜﻠﻨﺎ ﻟﻜﺎﻧﺖ ﻗﺪ ﻏﺮﻗﺖ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻳﻮﻓﺮ ﻟﻬﺎ ﺣﻴﺎﺓ ﺻﺤﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺷﻜﻞ ﺁﺧﺮ‬ ‫ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﺘﻮﺍﺅﻡ‪.‬‬

‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺗﺘﻮﺍءﻡ ﻣﻊ ﺍﻟﻌﻨﺎﺻﺮ‬ ‫ﺍﻟﺘﻲ ﺗﻀﻤﻦ ﺍﻟﺘﻮﺍﺯﻥ ﻓﻲ ﺍﻟﻄﺒﻴﻌﺔ‪:‬‬ ‫ﻻ ﻳﻮﺟﺪ ﻛﺎﺋﻦ ﺣﻲ‪ ،‬ﻏﻴﺮ ﺍﻹﻧﺴﺎﻥ ﻳﺨﻞ‬ ‫ً‬ ‫ﻭﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻚ؛‬ ‫ﺑﺎﻟﺘﻮﺍﺯﻥ ﻓﻲ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬ ‫ﻓﺈﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺧﻠﻘﺖ ﺑﺨﺼﺎﺋﺺ ﺗﺤﺎﻓﻆ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺘﻮﺍﺯﻥ ﻋﻠﻰ‬ ‫ِ‬ ‫ﺍﻷﺭﺽ ﻳﻜﻮﻥ ﻋﺮﺿﺔ ﺩﺍﺋﻤﺎً ﻷﻥ ﺗُﺨ ﱠﻞ ﺑﻪ‬ ‫ﺗﺼﺮﻓﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺠﺎﻫﻞ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﻟﻤﺜﺎﻝ ﺇﺫﺍ ﺃﻓﺮﻁ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﺻﻄﻴﺎﺩ‬ ‫ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺤﻴﺚ ﱠ‬ ‫ﺗﺨﻄﻰ ﺍﻟﺤﺪﻭ َﺩ‬ ‫ﺍﻟﻤﻌﻘﻮﻟﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻨﻮﻋﻴﺔ ﺗﻨﻘﺮﺽ‪.‬‬ ‫ﻭﻳﺘﺴﺒﺐ ﺍﻻﻧﻘﺮﺍﺽ ﺑﺪﻭﺭﻩ ﻓﻲ ﺯﻳﺎﺩﺓ‬ ‫ﺍﻟﻔﺮﺍﺋﺲ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺼﻄﺎﺩﻫﺎ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ‬ ‫ﺯﻳﺎﺩﺓ ﻣﻔﺮﻃﺔ‪ ،‬ﻣﻤﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻌﺮﺽ‬ ‫ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﺃﻧﻔﺴﻬﻢ ﺑﻞ ﻭﻳﻌﺮﺽ ﺍﻟﻄﺒﻴﻌﺔ‬ ‫ﻧﻔﺴﻬﺎ ﻟﻠﺨﻄﺮ‪ .‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﻮﺟﺪ ﺗﻮﺍﺯﻥ‬ ‫ﺫﺍﺗﻲ ﻓﻲ ﺧﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ‪ ،‬ﻓﻬﻲ‬ ‫ﺗُﺨﻠَﻖ ﺑﺘﻮﺍﺅﻡ ﻛﺎﻣﻞ ﻣﻊ ﺗﻮﺍﺯﻥ ﺍﻟﻄﺒﻴﻌﺔ‪،‬‬ ‫ﻭﻻ ﻳﻤﺘﻠﻚ ﺇﻻ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﺪﻣﻴﺮ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺪﻗﻴﻖ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫َﻚ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﱠ‬ ‫ﻓﺎﻟﺴﻤ ُ‬ ‫ﺲ‬ ‫َﺴﺘﻄ ُ‬ ‫ﺧﻠﻖ ﺍﷲ ُﻛ ﱠﻞ ﻛﺎﺋﻦ ﺣﻲ ﻓﻲ ﺑﻴﺌﺔ ﻳ ِ‬ ‫ﻳﺘﻨﻔ َ‬ ‫ﻴﻊ ﺃﻥ ﻳَﺤﻴَﺎ ﻓﻴﻬﺎ‪ ،‬ﱠ‬ ‫َﺎﺕ ْ‬ ‫ُ‬ ‫ﺃﻥ َﺗ ِﻌﻴﺶ‬ ‫ﻓﻲ ﺍﻟﻤﺎء‪ ،‬ﻭﺍﻟﻄﻴﻮ ُﺭ ﻳُﻤ ِﻜ ُﻨﻬﺎ‬ ‫ﻟﻠﺜﺪﻳﻴ ِ‬ ‫ﺍﻟﻄﻴﺮﺍﻥ ﻓﻲ ﺍﻟﺴﻤﺎء‪ ،‬ﺑﻴﻨﻤﺎ ﻳُﻤ ِﻜ ُﻦ ِ‬ ‫ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻳﺤ ِﻤ ُﻞ ﺍﻟﻨﺤﻞ ﻟﻘﺎﺡ‬ ‫ﺍﻟﺰﻫﻮﺭ ﺍﻟﺘﻲ‬ ‫ﻳ ُﺰﻭ ُﺭﻫﺎ ﺇﻟﻰ ﺯﻫﻮﺭ‬ ‫ﺃﺧﺮﻯ‪ .‬ﻭﺗﻀﻤ ُ‬ ‫َﻦ‬ ‫ﻫﺬﻩ ﺍﻟ َﻌ َﻤﻠِ ُ‬ ‫ُ‬ ‫ﻴﺔ َﺗﻜﺎﺛ َﺮ‬ ‫ﺍﻟﺰﻫﻮﺭ‪ .‬ﻭﺑﺎﻟ ِﻤﺜﻞ؛‬ ‫ﺍﻟﻤﻨﻈ َﻔﺔَ‬ ‫ﱢ‬ ‫ﻓﺎﻷﺳﻤﺎﻙ‬ ‫ﺑﺘﻨﻈﻴﻒ‬ ‫ﺗﻘﻮﻡ‬ ‫ِ‬ ‫ﺃﺳﻤﺎﻙ ﺃﻛﺒﺮ ﻣﻨﻬﺎ‪.‬‬ ‫ٍ‬

‫ُﻮﺟ ُﺪ ﺗﻮﺍ ُﺯ ٌﻥ ﻓﻲ‬ ‫ﻳ َ‬ ‫ﻨﺎﺕ ﺍﻟﺤﻴﺔ‬ ‫ﺧﻠﻖ ﺍﻟﻜﺎ ِﺋ ِ‬ ‫ﻭﻳﺮﺟ ُﻊ‬ ‫ﻓﻲ ﺍﻟﻄﺒﻴﻌﺔ‪،‬‬ ‫ِ‬ ‫ﺍﻟﻔﻀﻞ ﻟﻬﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ‬ ‫ﻓﻲ ﺃﻥ ﺗﻠﻚ ﺍﻟﻜﺎﺋﻨﺎﺕ‬ ‫ﺗﺴﺘﻤﺮ ﻛﺄﻧﻮﺍﻉ‬ ‫ﻟﻤﻼﻳﻴﻦ ﺍﻟﺴﻨﻴﻦ‪.‬‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺗﺘﻮﺍءﻡ ﻣﻊ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺘﻲ ﱢ‬ ‫ﺗﻮﻓﺮ ﻣﻨﺎﻓﻊ ﻟﻠﺒﺸﺮ‪:‬‬ ‫ﱢ‬ ‫ﻓﻜﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻓﻲ ﻓﺎﺋﺪﺓ ﺍﻟﻌﺴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻚ‪ .‬ﻛﻴﻒ ﺗﻌﺮﻑ ﺍﻟﻨﺤﻞ ﺃﻧﻚ‬ ‫ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻐﺬﻳﺔ‪ ،‬ﻭﻛﻴﻒ ﺗﻘﻮﻡ ﺑﺈﻧﺘﺎﺟﻪ؟ ﻭﻫﻞ ﻳﻤﻜﻦ ﻟﺪﺟﺎﺟﺔ‪ ،‬ﺃﻭ‬ ‫ً‬ ‫ﻏﺬﺍﺋﻴﺔ ﻣﺜﺎﻟﻴﺔ‬ ‫ُﻨﺘﺞ ﻣﻮﺍ ﱠﺩ‬ ‫ﺑﻘﺮﺓ ﺃﻭ ﺧﺮﻭﻑ ﺃﻥ ﻳﻌﺮﻑ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻐﺬﺍﺋﻴﺔ ﻟﻠﺒﺸﺮ ﻭﻳ َ‬ ‫ﻟﺘﻐﻄﻴﺔ ﻫﺬﻩ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ؟ ﺑﺎﻟﻄﺒﻊ ﻻ‪.‬‬ ‫ﺃﻥ ﻫﻨﺎﻙ ﺧﺎﻟﻘﺎً ﻭﺍﺣﺪﺍً‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﺘﺎﻡ ﺑﻴﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﱠ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ‪ ،‬ﻭﺗﺮﺟﻊ ُﻛ ﱡﻞ ﺍﻟﺘﻮﺍﺯﻧﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﻬﺬﺍ ﺍﻟﺨﻠﻖ ﺍﻟﻤﺘﻘﻦ‬ ‫ﺇﻟﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ْ‬ ‫ﺧﻠ ُﻖ ﺍﻟﻜﻮﻥ‬ ‫ﺷﺮﺣﻨﺎ ﺇﻟﻰ ﺣ ﱢﺪ ﺍﻵﻥ ْ‬ ‫ﺧﻠ َﻖ ﺍﷲ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﱠﺔ‪ .‬ﻭﺍﻵﻥ ﺣﺎﻥ ﺍﻟﻮﻗﺖ ﻟﻨﺘﺪﺑﱠﺮ ﺍﻟﻜﻮﻥ‬ ‫ُ‬ ‫ﻭﺍﻷﺭﺽ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻤﺠﻤﻮﻋﺔ‬ ‫ﺑﺄﻛﻤﻠﻪ‪َ .‬ﺧﻠَﻖ ﺍﷲ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﺗﻮﺟﺪ ﻓﻴﻪ ﺃﻧﺖ‬ ‫ﻭﺍﻟﻤﺠﺮﺍﺕ ﱡ‬ ‫ﻭﻛﻞ ﺍﻷﺷﻴﺎء ﺍﻷﺧﺮﻯ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ‬ ‫ﺍﻟﺸﻤﺴﻴﺔ ﻭﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﻨﺠﻮﻡ‬ ‫ﱠ‬ ‫ﺍﻟﻜﻮﻥ‪.‬‬ ‫ﻭﺭﻏﻢ ﻫﺬﺍ ﻓﺈﻧﻪ ﺇﻟﻰ ﺟﻮﺍﺭ ﺍﻟﺬﻳﻦ ﻳﻌﺎﺭﺿﻮﻥ ﺣﻘﻴﻘﺔ ﺧﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ‬ ‫ﺃﻧﺎﺳﺎ ﺁﺧﺮﻳﻦ ﻳﻨﻜﺮﻭﻥ ﺣﻘﻴﻘﺔ ﺧﻠﻖ ﺍﷲ ﻟﻠﻜﻮﻥ‪ .‬ﱢ‬ ‫ﻭﻳﺆﻛﺪ ﻫﺆﻻء ﱠ‬ ‫َ‬ ‫ﺍﻟﻜﻮﻥ ﻇﻬﺮ‬ ‫ﺃﻥ‬ ‫ﻫﻨﺎﻙ ً‬ ‫ﻟﻠﻮﺟﻮﺩ ﺗﻠﻘﺎﺋﻴًّﺎ‪ .‬ﻭﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﺃﻧﱠﻬﻢ ﻳﻘﺘﺮﺣﻮﻥ ﱠ‬ ‫ﺃﻥ ﺍﻟﻜﻮﻥ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍً ﺩﺍﺋﻤﺎ‪.‬‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﻤﺜﺎﻝ ﺍﻟﺘﺎﻟﻲ‪:‬‬ ‫ﻏﻴﺮ ﺍﻟﻤﻨﻄﻘﻴﺔ‪ ،‬ﻭﻫﻲ ﺩﻋﻮﻯ ﺗُﺸﺒﻪ‬ ‫ﻭﻟﻜﻨﱠﻬﻢ ﻻ ﱢ‬ ‫ﻳﻔﺴﺮﻭﻥ ﺃﺑﺪﺍً ﺩﻋﻮﺍﻫﻢ َ‬ ‫ﺗﺨﻴﱠﻞ ﺃﻧﱠﻚ ﺭﻛﺒﺖ ﻣﺮﻛﺒًﺎ ﻓﻲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﻭﺃﺑﺤﺮﺕ ﻓﻲ ﻋﺮﺽ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻭﺻﻠﺖ‬ ‫ً‬ ‫ﺇﻟﻰ ﺷﺎﻃﺊ ﺟﺰﻳﺮﺓ‪ .‬ﻓﻔﻴﻢ ﺳﻮﻑ ﱢ‬ ‫ُ‬ ‫ﻧﺎﻃﺤﺎﺕ‬ ‫ﻣﺪﻳﻨﺔ ﻣﺘﻄﻮﺭ ًﺓ‪ ،‬ﺑﻬﺎ‬ ‫ﺗﻔﻜﺮ ﺇﺫﺍ ﻣﺎ ﻭﺟﺪﺕ‬ ‫ً‬ ‫ُ‬ ‫ﻭﺇﺿﺎﻓﺔ ﺇﻟﻰ ﻫﺬﺍ‪،‬‬ ‫ﺍﻟﺤﺪﺍﺋﻖ ﺍﻟﺠﻤﻴﻠﺔ ﻭﺍﻟﻤﺴﺎﺣﺎﺕ ﺍﻟﺨﻀﺮﺍء؟‬ ‫ﺳﺤﺎﺏ‪ ،‬ﻭﺗﺤﻮﻃﻬﺎ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺟﺪﺕ ﺍﻟﻤﺪﻳﻨﺔ ﻣﻠﻴ َﺌﺔ ﺑﺎﻟﻤﺴﺎﺭﺡ ﻭﺍﻟﻤﻄﺎﻋﻢ ﻭﺧﻄﻮﻁ ﺍﻟﺴﻜﻚ ﺍﻟﺤﺪﻳﺪﻳﺔ‪ .‬ﺑﺎﻟﺘﺄﻛﻴﺪ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﺳﻮﻑ ﺗﻌﺘﻘﺪ ﱠ‬ ‫ﺃﻧﺎﺱ ﺃﺫﻛﻴﺎ ُء‪ ،‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟ ﻓﻤﺎ‬ ‫ﺃﻥ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﻗﺎﻡ ﺑﺘﺨﻄﻴﻄﻬﺎ ﻭﺑﻨﺎﺋﻬﺎ ٌ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ؛ ﻓﻘﺪ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩ ًﺓ ﻣﻨﺬ ﺍﻷﺯﻝ‪،‬‬ ‫ﺷﺨﺺ ﻳﻘﻮﻝ‪ :‬ﻟﻢ َﻳﺒْﻦ ﺃﺣ ٌﺪ ﻫﺬﻩ‬ ‫ﺭﺃﻳُﻚ ﻓﻲ‬ ‫ٍ‬ ‫ِ‬ ‫ﻣﺎﺽ ﻭﺳﻜﻨﱠﺎ ﺑﻬﺎ‪ .‬ﻭﻧﺤﻦ ﻧﺘﻤﺘﱠﻊ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺪﻳﻨﺔ ﺑﻜﻞ ﺿﺮﻭﺭﻳﺎﺕ‬ ‫ﻭﻗﺪ ﺟﺌﻨﺎ ﻓﻲ ٍ‬ ‫ﻭﻗﺖ ٍ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ِ‬ ‫ُﺘﻘﻦ ﻟﻢ ﻳﺘ ﱠﻢ ُ‬ ‫ﺄﻥ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﻤ َ‬ ‫ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﺑ ﱠ‬ ‫ﺧﻠﻘﻪ ﻭﺇﻧﱠﻤﺎ ُﻭﺟﺪ ﺩﺍﺋﻤﺎً‪ ،‬ﻳﺠﺐ ﺃﻻ ﻳﺒﻘﻰ ﺩﻭﻥ‬ ‫ﺇﺟﺎﺑﺔ ﻟﻤﺰﺍﻋﻤﻪ؟ ﺃﻻ ﺗﻮﺍﻓﻘﻨﻲ؟‬ ‫ﻭﺑﻌﺪ ﺃﻥ ﺗﻘﺮﺃ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺘﺎﻟﻴﺔ ﺳﻮﻑ ﺗﺘﻤﻜﻦ ﺃﻧﺖ ﺑﻨﻔﺴﻚ ﻣﻦ ﺗﻘﺪﻳﻢ ﺃﻓﻀﻞ ﺇﺟﺎﺑﺔ‪.‬‬ ‫َ‬ ‫ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻜﻮﻥ‪ُ ،‬‬ ‫ﺍﻹﺟﺎﺑﺔ ﺇﻟﻰ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬ ‫ﻭﻧﺪﻉ‬ ‫ﻭﺍﻵﻥ ﺩﻋﻨﺎ ﻧﺘﻮﺳﻊ ﻓﻲ ﱡ‬

‫ﱡ‬ ‫ﺠﺎﺭ ﻛﺒﻴﺮ‬ ‫ﻛﻞ ﺷﻲء ﺑﺪﺃ ﺑﺎﻧ ِﻔ ٍ‬ ‫ﺃﺛﻨﺎء ﺍﻟﻌﺼﻮﺭ ﺍﻟﺘﻲ ﻟﻢ ﻳﻜﻦ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺗﻠﻴﺴﻜﻮﺑﱠﺎﺕ ﻟﻤﺮﺍﻗﺒﺔ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻟﻢ ﻳﻜﻦ‬ ‫ﺍﻟﻨﺰﺭ َ‬ ‫ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ‬ ‫ﻟﺪﻳﻬﻢ ﺇﻻ َ‬ ‫ﻋﻦ ﺍﻟﻤﺴﺎﺣﺎﺕ ﺍﻟﺒﻌﻴﺪﺓ ﻓﻲ ﺍﻟﻜﻮﻥ‪،‬‬ ‫ﻭﺍﻟﺘﻲ ﻻ ﻳُﻌﺘ َﻤﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﺪﻳﻬﻢ‬ ‫ﺃﻓﻜﺎﺭ ﻋﻦ ﺍﻟﻜﻮﻥ ﺗﺨﺘﻠﻒ ﻛﺜﻴﺮﺍً ﻋﻤﱠﺎ‬ ‫ٌ‬ ‫ﻟﺪﻳﻨﺎ ﺍﻟﻴﻮﻡ‪ .‬ﻭﻣﻊ ﺗﻘ ﱡﺪﻡ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ‪،‬‬ ‫ً‬ ‫ﻣﻌﻠﻮﻣﺎﺕ‬ ‫ﺟ َﻤﻊ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺩﻗﻴﻘﺔ‬ ‫ٍ‬ ‫ﺍﻟﺨﺎﺭﺟﻲ‪ ،‬ﻭﺍﻛﺘﺸﻒ‬ ‫ﻋﻦ ﺍﻟﻔﻀﺎء‬ ‫ﱢ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‬ ‫ُ‬ ‫ﺍﻛﺘﺸﺎﻓﺎً ﻓﻲ ﻏﺎﻳﺔ ﺍﻷﻫﻤﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﱠ‬ ‫ﺃﻥ‬ ‫َ‬ ‫ﺗﺎﺭﻳﺦ ﻣﻴﻼ ٍﺩ‪ ،‬ﻣﻤﱠﺎ ﻳﻌﻨﻲ ﱠ‬ ‫ﺃﻥ‬ ‫ﻟﻠﻜﻮﻥ‬ ‫ﺍﻟﻜﻮﻥ ﻟﻢ ﻳﻜﻦ ﺩﺍﺋﻤﺎً ﻣﻮﺟﻮﺩﺍً‪ .‬ﻭﻫﺬﺍ‬ ‫ﻳﻌﻨﻲ ﱠ‬ ‫َ‬ ‫ﺍﻟﻜﻮﻥ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻜﻮﺍﻛﺐ‬ ‫ﺃﻥ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺍﻟﻤﺠﺮﺍﺕ ﺑﺪﺃﺕ ﻓﻲ ﺍﻟﺘﻜ ﱡﻮﻥ ﻣﻦ‬ ‫ﱠ‬ ‫ﺗﺎﺭﻳﺦ ﻣُﺤ ﱠﺪﺩ‪ .‬ﻭﻗﺪ َﺣ َﺴﺐ ﺍﻟﻌﻠﻤﺎء‬ ‫ٍ‬ ‫ﱠ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻜﻮﻥ ﻭﻭﺻﻠﻮﺍ ﺇﻟﻰ ﺃﻧﻪ‬ ‫ﺣﻮﺍﻟﻲ ‪ 15‬ﻣﻠﻴﺎﺭ ﺳﻨﺔ‪.‬‬ ‫ﻭﺃﻃﻠﻖ ﺍﻟﻌﻠﻤﺎ ُء ﻋﻠﻰ ﺍﻟﻠﺤﻈﺔ ﺍﻟﺘﻲ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻗﺪ ﺟﺎءﺕ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﺑﺼﻮﺭﺓ ﺗﻠﻘﺎﺋﻴﺔ"؟‬ ‫ﺳﻮﻑ ﺗﻈﻦ ﺑﺎﻟﺘﺄﻛﻴﺪ ﱠ‬ ‫ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻣﺠﻨﻮﻥ‪ ،‬ﺃﻭ ﺃﻧﱠﻪ ﻻ ﻓﻜﺮﺓ ﻟﺪﻳﻪ ﻋﻤﱠﺎ ﻳﺘﻜﻠﻢ‪.‬‬ ‫ً‬ ‫ﺗﻨﺲ ﱠ‬ ‫ﻣﺠﺎﻻ‬ ‫ﺃﻛﺒﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﻤﺪﻳﻨﺔ ﺑﻤﺎ ﻻ ﻳﺪﻉ‬ ‫ﺃﻥ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ُ‬ ‫ﻭﻟﻜﻦ‪ ،‬ﻻ َ‬ ‫ُ‬ ‫ﻟﻠﻤﻘﺎﺭﻧﺔ‪ .‬ﻭﻳﺘﻀﻤﱠﻦ ﻫﺬﺍ‬ ‫ﺍﻟﻜﻮﻥ ﻋﺪﺩﺍً ﻻ ﻧﻬﺎﺋﻴًّﺎ‪ ،‬ﺗﻘﺮﻳﺒًﺎ‪ ،‬ﻣﻦ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﻨﺠﻮﻡ‬ ‫ِ‬ ‫ﻭﺍﻷﻗﻤﺎﺭ ﻭﺍﻷﺗﺒﺎﻉ ِﻣﻦ ﻣﺨﺘﻠﻒ ﺍﻷﻧﻮﺍﻉ‪ .‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﺸﺨﺺ‬ ‫ﻭﺍﻟﻤُﺬﻧﱠﺒﺎﺕ‬

‫ﻧﺤﺘﺎﺝ ﱠ‬ ‫ﻛﻞ ﻳﻮﻡ ﻟِﻤﻮﺍ ﱠﺩ ﻏﺬﺍﺋﻴﺔ ِﻣﺜﻞ‬ ‫ﺟﺎﺝ‪ ،‬ﻭﺍﻟﻌﺴﻞ‪ ،‬ﻭﺍﻟﺨﻀﺮﻭﺍﺕ‬ ‫ﺍﻟﻠﺤﻢ‪ ،‬ﻭﺍﻟﻠﺒ ِ‬ ‫َﻦ‪ ،‬ﻭﺍﻟﺒﻴﺾ‪ ،‬ﻭﺍﻟ ﱠﺪ ِ‬ ‫ِ‬ ‫ٌ‬ ‫ﻛﺜﻴﺮﺓ ﻟﻠﻤﻮﺍ ﱢﺩ ﺍﻟﻐﺬﺍﺋﻴﺔ‪ ،‬ﺧﻠﻘﻬﺎ ﺍﷲ ِﻧﻌﻤًﺎ ﻟﻨﺎ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻨﺎ ﻓﻲ ﻣﻘﺎﺑﻞ‬ ‫ﻭﺍﻟﻔﻮﺍ ِﻛ ِﻪ‪ .‬ﻭﺗﻮﺟﺪ ﻣﺼﺎﺩ ُﺭ ﺃﺧﺮﻯ‬ ‫ﱢ‬ ‫َﻢ ﺃﻥ َﻧﺸ ُﻜ َﺮ ﺍﷲ‪.‬‬ ‫ﻫﺬﻩ ﺍﻟﻨﻌ ِ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻣﺜﺎﻻ ﻟﺘﻮﺿﻴﺢ ﱢ‬ ‫ﻮﻕ ً‬ ‫ﺍﻵﻥ َﻧ ُﺴ ُ‬ ‫ﺩﻋﻨﺎ َ‬ ‫ْ‬ ‫ﻛﻞ ﻣﺎ ﺳﺒﻖ‪:‬‬ ‫ﱢ‬ ‫ﻓﻜﺮ ﻓﻲ ﻣﺴﺎﺣﺔ ﻓﻀﺎ ٍء ﻫﺎﺋﻠﺔ ﻻ ﺣﺪﻭﺩ ﻟﻬﺎ‪ .‬ﻭﻻ ﻳﻮﺟﺪ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺣﺔ ﺇﻻ ﺇﻧﺎ ٌء‬ ‫ِ‬ ‫ﺃﻟﻮﺍﻥ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﱡ‬ ‫ﻋﻠﻰ ﺷﻜﻞ ﻃﺎﺳ ٍﺔ ﻣﻤﻠﻮء ٍﺓ ﺑﺼﺒﻐﺔ‬ ‫ﺃﻱ ﺷﻲ ٍء ﺁﺧﺮ ﻓﻲ ﻣﺴﺎﺣﺔ‬ ‫ٍ‬ ‫ﺍﻟﻔﻀﺎء ﺍﻟﻬﺎﺋﻠﺔ‪ .‬ﻭﻳﺨﺘﻠﻂ ﻓﻲ ﻫﺬﺍ ﺍﻟﻮﻋﺎء ﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟ ﱢﺪﻫﺎﻥ‪ ،‬ﻣﻤﺎ ﻳﻜ ﱢﻮﻥ ﺃﻟﻮﺍﻧﺎً‬ ‫ﺃﻥ ُﻗ ً‬ ‫ﻏﺮﻳﺒﺔ‪ .‬ﻭﺗﺨﻴﱠﻞ ﺑﻌﺪ ﺫﻟﻚ ﱠ‬ ‫ﻨﺒﻠﺔ ﺍﻧﻔﺠﺮﺕ ﻓﻲ ﺍﻟﻮﻋﺎء‪ ،‬ﻭﺗﻨﺎﺛﺮﺕ ﺍﻷﻟﻮﺍﻥ ﺗﺤﺖ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺼ َﻐﺮ‪ .‬ﻭﺗﺨﻴﱠﻞ ﻣﻼﻳ َ‬ ‫ﻴﻦ‬ ‫ﺑﻘﻊ ﺷﺪﻳﺪﺓ ﱢ‬ ‫ﺗﺄﺛﻴﺮ ﺍﻻﻧﻔﺠﺎﺭ ﻓﻲ ﺟﻤﻴﻊ ﺍﻻﺗﺠﺎﻫﺎﺕ ﻓﻲ ﺷﻜﻞ ٍ‬ ‫ﺗﺘﺤﺮﻙ ﻓﻲ ﺟﻤﻴﻊ ﺍﻻﺗﺠﺎﻫﺎﺕ ﻭﺳﻂ ﺍﻟﻔﻀﺎء‪ .‬ﻭﻓﻲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺎﺕ‪،‬‬ ‫ﻣﻦ ﺑ َُﻘﻊ ﺍﻟﻠﱠ ْﻮﻥ ﱠ‬

‫ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﱠ‬ ‫ﺃﻥ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﺤﺪﻳﺜﺔ‬ ‫ﻳ ﱠﺘ ِﻔﻖ‬ ‫ﺍﻟﻤﺘﻄﻮ َﺭﺓ ﺍﻟﺘﻲ ﺗﻈﻬﺮ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﻻ ﻳُﻤ ِﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ‬ ‫ُ‬ ‫ﱢ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ‪ ،‬ﺑﻞ ﺻﻤﱠﻤﻬﺎ ﻭﺃﻧﺸﺄﻫﺎ ﻣﻌﻤﺎﺭﻳﻮﻥ ﻭﻣﻬﻨﺪﺳﻮﻥ ﻭﺑ ﱠَﻨﺎﺋﻮﻥ ﺫﻭﻭ ﺧﺒﺮﺓ‪ .‬ﻭﻻ‬ ‫ﻇﻬﺮﺕ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﱡ‬ ‫ﻳﻮﺟﺪ ﻣَﻦ ﻳُﻤ ِﻜ ُﻨﻪ ﺃﻥ ﻳ ﱠﺪ ِﻋ َﻲ ﻏﻴ َﺮ ﺫﻟﻚ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ُﻭﻟﺪ ﻓﻴﻬﺎ ﺍﻟﻜﻮﻥ ﺍﺳ َﻢ‪:‬ﺍﻻﻧﻔﺠﺎﺭ ﺍﻟﻌﻈﻴﻢ؛ ﺍﻟﺬﻱ ﻭﻗﻊ ﻣﻨﺬ ‪ 15‬ﻣﻠﻴﺎﺭ ﺳﻨﺔ‪ ،‬ﺣﻴﻦ ﻟﻢ ﻳﻜﻦ‬ ‫ﺷﻲ ٌء ﻗﺪ ﻇﻬﺮ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺛﻢ ﻇﻬﺮ ﱡ‬ ‫ﻛﻞ ﺷﻲء ﻓﺠﺄ ًﺓ ﺑﺎﻧﻔﺠﺎﺭ‪ ،‬ﺑﺪﺃ ﻣﻦ ﻧﻘﻄﺔ ﻭﺍﺣﺪﺓ‪.‬‬ ‫َ ِ‬ ‫ﺍﻟﻠﺬﻳﻦ ﱠ‬ ‫ﻭﻳﻌﻨﻲ ﻫﺬﺍ ﺑﺎﺧﺘﺼﺎﺭ؛ ﱠ‬ ‫َ‬ ‫ﺍﻟﻨﺎﺱ ﺃﻧﱠﻬﻤﺎ ﻛﺎﻧﺎ ﻣﻮﺟﻮﺩﻳﻦ‬ ‫ﻇﻦ‬ ‫ﻭﺍﻟﻜﻮﻥ‬ ‫ﺃﻥ ﺍﻟﻤﺎﺩ َﺓ‬ ‫ُ‬ ‫ٌ‬ ‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﻟﻬﻤﺎ ٌ‬ ‫ﺳﺆﺍﻝ ُﻣ َﺆ ﱠﺩﺍﻩ‪ :‬ﻛﻴﻒ ﻭﺻﻞ‬ ‫ﺑﺪﺍﻳﺔ ‪.‬ﻭﻫﻨﺎ ﻳﺜﻮﺭ‬ ‫ً‬ ‫ً‬ ‫ﺃﻥ ﻟﻠﻜﻮﻥ ً‬ ‫ﺃﻥ ﻳﺘﻔﻬﱠﻤﻮﺍ ﱠ‬ ‫ﺍﻟﻨﺎﺱ ﺇﻟﻰ ْ‬ ‫ﺳﻬﻠﺔ ﺑﺪﺭﺟ ٍﺔ‬ ‫ﻣﺴﺄﻟﺔ‬ ‫ﺑﺪﺍﻳﺔ؟ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻛﺎﻧﺖ‬ ‫ﻛﺒﻴﺮﺓ‪ْ ،‬ﺇﺫ ﱠ‬ ‫ﺃﻥ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺘﻲ ﺍﻧﺘﺜﺮﺕ ﻭﺗﺴﺎﺭﻋﺖ ﻣﺒﺘﻌﺪﺓ ﻋﻦ ﺟﺰﻳﺌﺎﺕ ﺍﻟﻤﺎﺩﺓ ﺍﻷﺧﺮﻯ‬ ‫ﻣﻊ ﺣﺪﻭﺙ ﺍﻻﻧﻔﺠﺎﺭ ﺍﻟﻜﺒﻴﺮ ﻣﺎ ﺯﺍﻟﺖ ﺗﺘﺒﺎﻋﺪ ﻋﻦ ﺑﻌﻀﻬﺎ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ْ‬ ‫ﻭﻟﺘُ ﱢ‬ ‫ﻔﻜﺮ ﻳﺎ ﺻﻐﻴﺮﻱ ً‬ ‫ﻗﻠﻴﻼ! َ‬ ‫ﻓﺎﻟﻜ ْﻮ ُﻥ ﻣﺎﺯﺍﻝ ﻣﺴﺘﻤ ًّﺮﺍ ﻓﻲ ﺍﻟﺘﻤ ﱡﺪﺩ ﺣﺘﻰ ﻟﺤﻈﺘﻨﺎ ﻫﺬﻩ‪.‬‬ ‫ﻭﺗﺨﻴ ْ‬ ‫ﺑﺎﻟﻮﻥ‪ْ ،‬‬ ‫ﱠﻞ ﱠ‬ ‫َ‬ ‫ﻓﺈﻥ َﺭ َﺳﻤْﻨﺎ ﻧﻘﻄﺘﻴﻦ ﺻﻐﻴﺮﺗﻴﻦ ﻋﻠﻰ ﺳﻄﺢ‬ ‫ﺍﻟﻜﻮﻥ ﻋﺒﺎﺭ ٌﺓ ﻋﻦ‬ ‫ﺃﻥ‬ ‫ٍ‬ ‫ﺍﻟﺒﺎﻟﻮﻥ‪ ،‬ﻓﻤﺎﺫﺍ ﺳﻴﺤﺪﺙ ﻟﻬﻤﺎ ﻋﻨﺪﻣﺎ ﺗﻨﻔﺦ ﺍﻟﺒﺎﻟﻮﻥ؟ ﺳﺘﺠﺪ ﱠ‬ ‫ﺃﻥ ﺍﻟﻨﻘﻄﺘﻴﻦ ﺗﺘﺒﺎﻋﺪﺍﻥ ﻋﻦ‬ ‫ﺑﻌﻀﻬﻤﺎ ﺑﻌﻀﺎً ﻣﻊ ﺯﻳﺎﺩﺓ ﺣﺠﻢ ﺍﻟﺒﺎﻟﻮﻥ‪ .‬ﻭﻛﻤﺎ ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﺒﺎﻟﻮﻥ‪ ،‬ﻓﺈﻥ ﺣﺠﻢ ﺍﻟﻜﻮﻥ ﻣﺎ‬ ‫ِ‬ ‫ﻭﻛﻞ ﺷﻲء ﻓﻴﻪ ﻳﺒﺘﻌﺪ ﻋﻦ ﱢ‬ ‫ُﺴﺘﻤ ﱠﺮﺓ‪ ،‬ﱡ‬ ‫ﻛﻞ ﺷﻲء ﺁﺧﺮ؛ ﺃﻱ ﱠ‬ ‫ﺃﻥ ﺍﻟﻤﺴﺎﻓﺔ‬ ‫ﺯﺍﻝ ﻓﻲ ﺯﻳﺎﺩ ٍﺓ ﻣ‬ ‫ﻣﺴﺘﻤﺮﺓ‪.‬‬ ‫ﻭﺍﻟﻤﺠﺮﺍﺕ ﻭﺍﻟﻤُﺬﻧﱠﺒﺎﺕ ﻓﻲ ﺯﻳﺎﺩ ٍﺓ‬ ‫ﻣﺎ ﺑﻴﻦ ﺍﻟﻨﺠﻮﻡ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻟﻜﻮﻥ ﺇﺫﺍ‬ ‫ﻛﺎﺭﺗﻮﻥ‪ ،‬ﻛﻴﻒ ﺳﻴﺒﺪﻭ ﻟﻚ‬ ‫ﻭﺗﺨﻴﱠﻞ ﺃﻧﱠﻚ ﺗﺸﺎﻫﺪ ﺗﻤ ﱡﺪ َﺩ ﺍﻟﻜﻮﻥ ﻓﻲ ﻓﻴﻠﻢ‬ ‫ٍ‬ ‫ُ‬ ‫ﺍﻟﻜﻮﻥ ﻭﻳﺘﻀﺎءﻝ‬ ‫ﻗﻤﺖ ﺑﺈﺩﺍﺭﺓ ﺍﻟﻔﻴﻠﻢ ﺑﺼﻮﺭﺓ ﻋﻜﺴﻴﺔ ﻧﺤ َﻮ ﺑﺪﺍﻳﺘﻪ؟ ﺳﻮﻑ ﻳﻨﻜﻤﺶ‬ ‫ﺣﺘﻰ ﻳﺼﻴﺮ ً‬ ‫ﻧﻘﻄﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟ ﻫﺬﺍ ﻣﺎ َﻓ َﻌﻠَﻪ ﺍﻟﻌﻠﻤﺎ ُء ﺑﺎﻟﻀﺒﻂ؛ ﻓﻘﺪ ﻋﺎﺩﻭﺍ‬ ‫ﺇﻟﻰ ﺑﺪﺍﻳﺔ ﺍﻻﻧﻔﺠﺎﺭ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺃﺩﺭﻛﻮﺍ ﱠ‬ ‫ﺍﻟﻤﺴﺘﻤﺮ ﻓﻲ ﺍﻟﺘﻤﺪﺩ ﺑﺪﺃ ﻛﻨﻘﻄ ٍﺔ‬ ‫ﺃﻥ ﺍﻟﻜﻮﻥ‬ ‫ﱠ‬ ‫ﻭﺣﻴﺪﺓ‪.‬‬ ‫ﻧﻨﻈﺮ ﺇﻟﻴﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ‬ ‫ﱢﻲ ﺑﺎﻻﻧﻔﺠﺎﺭ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﺃﺻﺒﺤﻨﺎ‬ ‫ﻭﻫﺬﺍ‬ ‫ُ‬ ‫ُ‬ ‫ﺍﻻﻧﻔﺠﺎﺭ ﺍﻟﺬﻱ ُﺳﻤ َ‬ ‫ِ‬ ‫َ‬ ‫ﻗﺮﺭ ﺍﷲ ْ‬ ‫ﺃﻥ ﻳﺒﺪﺃ ﺇﻳﺠﺎ َﺩ ﺍﻟﻜﻮﻥ ﻣﻨﻬﺎ‪ .‬ﻭﺧﻠﻖ ﺍﷲ ﺑﻬﺬﺍ ﺍﻻﻧﻔﺠﺎﺭ‬ ‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﻤﺒﺪﺋﻴﺔ ﺍﻟﺘﻲ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺼ َﻐ ِﺮ‪ ،‬ﺍﻟﺘﻲ ﱠ‬ ‫ُ‬ ‫ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻇﻬﺮﺕ ﺍﻟﻤﺎ ﱠﺩﺓ ﺇﻟﻰ‬ ‫ﺗﺸﻜ َﻞ ﻣﻨﻬﺎ‬ ‫ُ‬ ‫ﺍﻟﺠ َﺴﻴْﻤﺎﺕ ﺷﺪﻳﺪﺓ ﱢ‬ ‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺛﻢ ﺍﻧﺘﺸﺮﺕ ﺑﺴﺮﻋﺎﺕ ﻫﺎﺋﻠ ٍﺔ‪ .‬ﻭﻛﺎﻧﺖ ُ‬ ‫ﺍﻟﺒﻴﺌﺔ ﺍﻟﻤﺘﻜ ﱢﻮﻧﺔ ﻓﻲ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻷﻭﻟﻰ‬ ‫ِ ُ ِ‬ ‫ً‬ ‫ﺸﺒﻪ ﺃُ ْﻛ َ‬ ‫ْﻤﺎﺕ ﺩﻗﻴﻘ ٍﺔ ﻣﺨﺘﻠﻔﺔ‪،‬‬ ‫ﻠﺔ "ﺷﻮﺭﺑﺔ" ﻣﻦ ﺍﻟﻤﺎﺩﺓ‪،‬‬ ‫ﺑﻌ َﺪ ﺍﻻﻧﻔﺠﺎﺭ ﺗ‬ ‫ﻣﻜﻮﻧﺔ ﻣﻦ ُﺟ َﺴﻴ ٍ‬ ‫ﺍﻟﻜﺎﺭﺛﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺗﺘﺤ ﱠﻮﻝ ﺇﻟﻰ َﻫﻴْﻜﻞ ﱠ‬ ‫ُ‬ ‫ﻣﻨﻈﻢ؛ ﺣﻴﺚ‬ ‫ﺛﻢ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺑﺪﺃﺕ ﻫﺬﻩ‬ ‫ٍ‬ ‫ِ‬ ‫ﺍﻟﺬﺭﺍﺕ‪،‬‬ ‫ﺍﻟﺠ َﺴ ْﻴ َﻤﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ َﺧﻠَﻖ ﺍﻟﻨﺠﻮ َﻡ ﻣﻦ ﱠ‬ ‫َﺧﻠَﻖ ﺍﷲ ﱠ‬ ‫ﺍﻟﺬﺭﺍﺕ ﻣﻦ ُ‬ ‫ﻭﻫﻜﺬﺍ ﺧﻠﻖ ﺍﷲُ ﺍﻟﻌﺎﻟَ َﻢ ﱠ‬ ‫ﻭﻛﻞ ﻣﺎ ﻓﻴﻪ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﺇﻥ ﺍﻟﻜﻮﻥ ﺍﻟﻤ َ‬ ‫َ‬ ‫ُﺘﻘﻦ ﻟﻢ ﻳُﺨﻠَﻖ‪ ،‬ﱠ‬ ‫ﺍﻟﻘﻮﻝ ﱠ‬ ‫ﻭﺃﻧﻪ ﺟﺎء ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﺗﻠﻘﺎﺋﻴًّﺎ؟ ﺳﻮﻑ‬ ‫ﻫﻞ ﻧﺴﺘﻄﻴﻊ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‬ ‫ﻋﺎء ‪ -‬ﺑﻼ ﱟ‬ ‫ﺍﻟﻜﻮﻥ ﻧﻈﺎﻣَﻪ ﺍﻟﺬﻱ ﻻ َﺧﻠَ َﻞ‬ ‫ﺷﻚ ‪ -‬ﻏﺮﻳﺒﺎً ﺟﺪﺍً‪ ،‬ﻓﺎﷲ ﺭﺑﱡﻨﺎ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻬﺬﺍ‬ ‫ﻳﺒﺪﻭ ﻫﺬﺍ ﺍﻻ ﱢﺩ ُ‬ ‫ِ‬ ‫ﻓﻴﻪ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺎﻭ ِ َ‬ ‫ﺽ ‪...‬‬ ‫َﺑ ِﺪ ُ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﻳﻊ ﱠ‬ ‫ﺍﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫]ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪[101 :‬‬

‫ُ‬ ‫َ‬ ‫ﺪﺭ ُﻙ ﱠ‬ ‫ﻧﻌﻴﺶ ﻓﻴﻪ ﺃﻛﺒ ُﺮ ﻣﻦ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﺘﻲ ﺭﺃﻳﻨﺎﻫﺎ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ِﺑﻤﺎ ﻻ ﻣﺠﺎﻝ ﻣﻌﻪ‬ ‫ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ‬ ‫ﺃﻥ‬ ‫ُﻧ ِ‬ ‫َ‬ ‫ﻟﻠﻤﻘﺎﺭﻧﺔ‪ ،‬ﻛﻤﺎ ﱠ‬ ‫ﻫﻴﺎﻛﻞ ﺃﻛﺜ َﺮ َﺭ َ‬ ‫ﻭﻋ ًﺔ ِﻣ َﻦ ﺍﻟﻤﺪﻳﻨﺔ‪.‬‬ ‫ﺃﻥ ﺑﻪ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻭﻛﻤﺎ ﻳﺸﺮﺡ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺨﺎﺹ ﺑﺘﻜ ﱡﻮﻥ ﺍﻟﺼﻮﺭﺓ ﻣﻦ ﻧﻘﺎﻁ ﺍﻷﻟﻮﺍﻥ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﻤﺎﺩﺓ‬ ‫ِ‬ ‫ﺳﻮﻳًّﺎ ﱠ‬ ‫ﻭﺷﻜﻠﺖ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻤﺘﻘﻨﺔ ﺍﻟﺘﻲ ﻧﺮﺍﻫﺎ ﺣﻴﻦ ﻧﻨﻈﺮ ﺇﻟﻰ ﺍﻷﻋﻠﻰ ﻧﺤﻮ‬ ‫ﺗﺠﻤﱠﻌﺖ‬ ‫ِ‬ ‫ﺍﻟﺴﻤﺎء‪ ،‬ﺃﻱ ﺃﻧﻬﺎ ﻛ ﱠﻮﻧﺖ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻜﻮﺍﻛﺐ‪ .‬ﻭﻟﻜﻦ ﻫﻞ ﻳﻤﻜﻦ ﺗﺨﻴﱡﻞ ُﺣﺪﻭﺙ‬ ‫ﺗﻠﻚ ﺍﻷﺷﻴﺎء ُﻛﻠﱢﻬﺎ ﻣﻦ ﺗﻠﻘﺎء ﻧﻔﺴﻬﺎ؟‬ ‫ﻛﻴﻒ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺠﻮﻡ ﻓﻲ ﺍﻟﺴﻤﺎء‪ ،‬ﻭﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻷﺭﺽ‬ ‫ً‬ ‫ﻧﺘﻴﺠﺔ ﻟﺘﺴﺎﻗﻂ ﺍﻟﺬﺭﺍﺕ ﻭﺗﺠﻤﱡﻌﻬﺎ ﺑﺎﻟﺼﺪﻓﺔ ﺑﻌﺪ ﺍﻧﻔﺠﺎﺭ؟ ﻭﻣﺎﺫﺍ‬ ‫ﻗﺪ ﻇﻬﺮﺕ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻋﻦ ﺃﻣﱢﻚ ﻭﺃﺑﻴﻚ ﻭﺃﺻﺪﻗﺎﺋﻚ‪ ،‬ﻭﺍﻟﻄﻴﻮﺭ ﻭﺍﻟﻘﻄﻂ‪ ،‬ﻭﺛﻤﺮﺍﺕ ﺍﻟﻤﻮﺯ ﻭﺍﻟﻔﺮﺍﻭﻟﺔ‪...‬؟‬ ‫ﺑﺎﻟﻄﺒﻊ ﻣﻦ ﺍﻟﻤﺴﺘﺒﻌﺪ ﺟﺪﺍً ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻗﺪ ﺣﺪﺙ‪ُ ،‬‬ ‫ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺳﺘﻜﻮﻥ ﺧﺎﻟﻴﺔ‬ ‫ِ‬ ‫ﻣﻦ ﺍﻟﻤﻨﻄﻖ؛ َﻣ َﺜﻠُﻬﺎ ُ‬ ‫ً‬ ‫ﱠ‬ ‫ﱠ‬ ‫ﱢ‬ ‫ﻣﺜﻞ ﺍﻻﺩﻋﺎء ﺍﻟﻘﺎﺋﻞ ﺇﻥ ﺑﻴﺘﺎ ﻣﺎ ﻟﻢ ﻳﺒﻨﻪ ﺑﻨﺎﺅﻭﻥ‪ ،‬ﻭﻟﻜﻨﻪ ﻇﻬﺮ ﺇﻟﻰ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ ﺍﻟﺒﺤﺘﺔ‪ .‬ﻭﻧﻌﺮﻑ ﻛﻠﱡﻨﺎ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺧﻼﻝ ﺍﻹﺭﺍﺩﺓ ُ‬ ‫ﺍﻟﺤ ﱠﺮﺓ ﻟﻠ َﺒﻼﻁ ﻭﺍﻟﻄﻮﺏ‪ ،‬ﱡ‬ ‫ً‬ ‫ﺃﻛﻮﺍﺧﺎ ﺻﻐﻴﺮﺓ‪ ،‬ﻭﺇﻧﱠﻤﺎ‬ ‫ﺑﺄﻥ ﻭﺣﺪﺍﺕ ﺍﻟﻄﻮﺏ ﺍﻟﺘﻲ ﺗﺘﻨﺎﺛﺮ ﻧﺘﻴﺠﺔ ﺍﻧﻔﺠﺎﺭ ﻗﻨﺒﻠﺔ ﻻ ﺗُﻜ ﱢﻮ ُﻥ‬ ‫ﺗﺘﺤ ﱠﻮﻝ ﺇﻟﻰ ﺻﺨﻮﺭ ﻭﻓﺘﺎﺕ ﻣﺘﻨﺎﺛﺮ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﻊ ﺍﻟﻮﻗﺖ ﺗﻨﺪﻣﺞ ﻭﺗﺨﺘﻔﻲ ﻓﻲ‬ ‫ﺗﺮﺑﺔ ﺍﻷﺭﺽ‪.‬‬ ‫ً‬ ‫ﺗﺮﻛﻴﺰﺍ ﺧﺎﺻﺎً؛ ﻓﻜﻤﺎ ﺗﻌﺮﻑ ﱠ‬ ‫ﻓﺈﻥ ﻧﻘﺎﻁ ﺍﻟﻠﻮﻥ ﻫﻲ‬ ‫ﻭﺗﻮﺟﺪ ﻓﻜﺮﺓ ﻭﺍﺣﺪﺓ ﺗﺘﻄﻠﺐ‬ ‫ﻣﺎﺩﺓ ﻻ ﻭﻋﻲ ﻟﻬﺎ ﻭﻻ ﺣﻴﺎﺓ ﻓﻴﻬﺎ‪ .‬ﻭﻳﻨﺘﺞ ﻋﻦ ﻫﺬﺍ ﺃﻧﻪ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﻧﻘﺎﻁ ﺍﻟ ﱢﺪﻫﺎﻥ ﺃﻥ‬

‫ُ‬ ‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﺍﻷﺟﺮﺍﻡ‬ ‫ﻣﺜﻠﻤﺎ ﺗﺘﺒﺎﻋ ُﺪ‬ ‫َﺮﺳﻮﻣﺔ ﻋﻠﻰ ﺍﻟﺒﺎﻟﻮﻥ ﻋﻦ ِ‬ ‫ﺍﻟﻨﻘﺎﻁ ﺍﻟﺼﻐﻴﺮﺓ ﺍﻟﻤ ُ‬ ‫َ‬ ‫ﺍﻟﺴﻤﺎﻭﻳ َ‬ ‫ﺍﻻﻧﻔﺠﺎﺭ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﱠﺔ ﺗﺘﺒﺎﻋﺪ ﻋﻦ ﺑﻌﻀﻬﺎ ﻧﺘﻴﺠﺔ‬ ‫ِ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ِ ِ‬ ‫ﻏﻴﺮ ﻣُﻌﺘﺎﺩﺓ ﻓﻲ ﺍﻟﺤﺪﻭﺙ؛ ً‬ ‫ﻓﺒﺪﻻ ﻣﻦ ﺣﺪﻭﺙ‬ ‫ﻭﺃﺛﻨﺎء ﺭﺣﻠﺔ ﺍﻟﺒ َُﻘﻊ ﺍﻟﺼﻐﻴﺮﺓ‪ ،‬ﺗﺒﺪﺃ ﺃﺷﻴﺎ ُء ُ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺑﻌﻀﻬﺎ‬ ‫ﺿﻰ ﻋﺎﺭﻣ ٍﺔ ﻟﻠﻨﱢﻘﺎﻁ ﺛﻢ ﺍﺧﺘﻔﺎﺋﻬﺎ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻓﺈﻧﱠﻬﺎ ﺗﺒﺪﺃ ﻓﻲ‬ ‫َﻓ ْﻮ ً‬ ‫ً‬ ‫ﻋﺎﻗﻠﺔ‪ .‬ﻭﺗﺒﺪﺃ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺼﻐﻴﺮﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﺒﺪء‬ ‫ﻣﺨﻠﻮﻗﺎﺕ‬ ‫ﺑﻌﻀﺎً ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ‬ ‫ٍ‬ ‫ً‬ ‫ﺃﻟﻮﺍﻥ ﻣﺴﺘﻘﻠﱠﺔ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﺧﻠﻴﻄﺎ ﻣﻦ ﺍﻷﻟﻮﺍﻥ ﻓﻲ ﻓﺮﺯ ﺃﻧﻔﺴﻬﺎ ﻭﺗﺮﺗﻴﺐ ﺃﻧﻮﺍﻋﻬﺎ ﻓﻲ ﺷﻜﻞ ٍ‬ ‫ُ‬ ‫ُ‬ ‫ﺃﺣﻤﺮ‪ ،‬ﺛ ﱠﻢ ﺗﺒﺪﺃ ﺍﻟﻨﻘﺎﻁ ﻣﻦ ﻧﻔﺲ ﻣﺠﻤﻮﻋﺔ ﺍﻷﻟﻮﺍﻥ ﺗﺘﺠﻤﱠﻊ‬ ‫ﺃﺻﻔﺮ‬ ‫ﺃﺯﺭﻕ‪ ،‬ﻭﺫﺍﻙ‬ ‫ﻭﺛﺎﻟﺚ ُ‬ ‫ُ‬ ‫ﺍﻟﺘﺤﺮﻙ ﺑﻌﻴ ًﺪﺍ ﻋﻦ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪.‬‬ ‫ﻭﺗﺴﺘﻤﺮ ﻓﻲ‬ ‫ﻣﻌﺎً‪،‬‬ ‫ﱡ‬ ‫ﱡ‬ ‫ِ‬ ‫ُ‬ ‫ﺧﻤﺴﻤﺎﺋﺔ ﻧﻘﻄ ٍﺔ ﺯﺭﻗﺎ َء‬ ‫ﻭ َﺗﺤ ُﺪﺙ ﺑﻌﺪ ﺫﻟﻚ ُﻛﻠﱢﻪ ﺃﺷﻴﺎ ُء‬ ‫ﺃﻏﺮﺏ ﻣﻦ ﻫﺬﺍ؛ ﺣﻴﻦ ﺗﺘﺠﻤﱠﻊ ُ‬ ‫ﻭﺗﺴﺘﻤﺮ ﻓﻲ ﺭﺣﻠﺘﻬﺎ ﻋﻠﻰ ﺷﻜﻞ ﻧﻘﻄﺔ ﻛﺒﻴﺮﺓ‪ .‬ﻭﻳﺤﺪﺙ ﻓﻲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ‪ ،‬ﻭﻓﻲ‬ ‫ﻣﻌﺎً‪،‬‬ ‫ﱡ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺍﻧﺪﻣﺎﺝ ﺁﺧﺮ ﻟﻤﺎﺋﺘﻲ‬ ‫ﻧﺪﻣﺎﺝ ﻟﺜﻼﺛﻤﺎﺋﺔ ﻧﻘﻄ ٍﺔ ﺣﻤﺮﺍء‪،‬‬ ‫ٌ‬ ‫ﺁﺧﺮ ﻣﻦ ﻣﺴﺎﺣﺔ ﺍﻟﻔﻀﺎء ﺍ ٌ‬ ‫ﻛﻦ َ‬ ‫ُﺭ ٍ‬ ‫ﻧﻘﻄ ٍﺔ ﺻﻔﺮﺍء ﻓﻲ ﺭﻛﻦ ﺁﺧﺮ‪ ،‬ﺣﻴﺚ ﺗﺴﺘﻤﺮ ﱞ‬ ‫ﻛﻞ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﺘﺒﺎﻋﺪ ﻋﻦ ﺍﻟﻨﻘﺎﻁ ﺍﻷﺧﺮﻯ‬ ‫ﻣﻌﺎً‪ .‬ﻭﺗﺘﺒﺎﻋﺪ ﻣﺠﻤﻮﻋﺎﺕ ﺍﻷﻟﻮﺍﻥ ﺍﻟﻤﺴﺘﻘﻠﱠﺔ ﻋﻦ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎً‪ ،‬ﻭﺗﺒﺪﺃ ﻓﻲ ﺗﻜﻮﻳﻦ‬ ‫ِ‬ ‫ِ‬ ‫ﺃﻭﺍﻣﺮ ﺻﺎﺩﺭ ًﺓ ﻣﻦ ﺃﺣ ٍﺪ ﻣﺎ‪.‬‬ ‫ﺻﻮﺭﺓ ﺟﻤﻴﻠﺔ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﺗﺘﱠﺒﻊ‬ ‫َ‬ ‫ﻭﺗﺒﺪﺃ ُ‬ ‫ﺑﻌﺾ ﺍﻟﻨﻘﺎﻁ ﻓﻲ ﺍﻟﺘﺠﻤﱡﻊ ﻣﻌًﺎ ﻣﻜ ﱢﻮﻧﺔ ﺻ َﻮ ًﺭﺍ ﻟﻠﻨﺠﻮﻡ‪ ،‬ﻭﺗﺘﺠﻤﱠﻊ ﻧﻘﺎﻁ ﺃﺧﺮﻯ‬ ‫ً‬ ‫ﻛﻮﺍﻛﺐ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟﺸﻤﺲ‪.‬‬ ‫ﻏﻴﺮﻫﺎ ﻟﺘﻜ ﱢﻮﻥ‬ ‫ﻣﻜﻮﻧﺔ ﺻﻮﺭ ًﺓ ﻟﻠﺸﻤﺲ‪ ،‬ﻭﺗﺘﺠﻤﻊ ﻧﻘﺎﻁ ُ‬ ‫َ‬ ‫ﺇﺫﺍ ﺗﺨﻴ َ‬ ‫ﱠﻠﺖ ﺃﻧﻚ ﺭﺃﻳﺖ ﺻﻮﺭﺓ ﻣﺜﻞ ﻫﺬﻩ‪ ،‬ﻫﻞ ﺳﻮﻑ ﺗﻌﺘﻘﺪ ﱠ‬ ‫ﺃﻧﻔﺠﺎﺭﺍ ﻓﻲ ﻭﻋﺎء‬ ‫ﺃﻥ‬ ‫ً‬ ‫ﻣﻦ ﺍﻷﻟﻮﺍﻥ ﺗﺴﺒﺐ ﻓﻲ ﺗﻜﻮﻳﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺑﺎﻟﺼﺪﻓﺔ؟ ﻟﻦ ﻳﻮﺟﺪ ﻣﻦ ﻳﻌﺘﻘﺪ ﺑﺈﻣﻜﺎﻧﻴﺔ‬ ‫ﻫﺬﺍ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬ ‫ﻣﻨﺘﻈﻤﺔ ﺫﺍﺕ ﻣﻌﻨﻰ‪ ،‬ﻭﻟﻜﻦ ﻳﻤﻜﻨﻬﺎ ﻓﻘﻂ ﺃﻥ ﺗُﺪﻣﱢﺮ‬ ‫ﺻﻮﺭ ًﺓ ﺟﻤﻴﻠﺔ ﻗﺎﺋﻤﺔ‪ .‬ﻭﻳﺘﻔ ﱠﻮﻕ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻧﺘﺞ ﺑﻌﺪ‬ ‫ﺍﻻﻧﻔﺠﺎﺭ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﻇﻬﺮ ﻣﻨﻪ ﺍﻟﻜﻮﻥ‪ ،‬ﻓﻲ ﺇﺗﻘﺎﻧﻪ‬ ‫ِ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻣﺜﻠﺔ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻧﺎﻫﺎ؛ ﻣﻦ ﻣﺪﻳﻨﺔ ﻛﺒﻴﺮﺓ‪،‬‬ ‫ﺃﻭ ﻭﻋﺎء ﻟﻸﻟﻮﺍﻥ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﱟ‬ ‫ﻷﻱ ﻣﻨﻬﺎ ﺃﻥ َﻳﻨﺘُﺞ ﻋﻦ‬ ‫ﺍﻟﺼﺪﻓﺔ‪.‬‬ ‫ﺍﻟﻤﺜﺎﻟﻲ َ‬ ‫ﺍﻟﻤﺘﻘﻦ ﺇﻻ ﻋﻦ ﺇﺭﺍﺩﺓ‬ ‫ﻻ ﻳﻨﺘﺞ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ‬ ‫ﱡ‬ ‫ِ‬ ‫ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺎﷲ ﻗﺎﺩﺭ ﻋﻠﻰ ْ‬ ‫ﺧﻠﻖ ﱢ‬ ‫ﺃﻱ ﺷﻲء‪،‬‬ ‫ِ‬ ‫ﻭﺫﻟﻚ َﺑﻘ ْﻮﻟﻪ ﻟﻪ‪ :‬ﻛﻦ ﻓﻴﻜﻮﻥ‪.‬‬ ‫ِ‬ ‫ً‬ ‫ً‬ ‫َ‬ ‫ﻛﻮﻥ‬ ‫ﻭﻗﺪ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻣﻦ ﺃﺟﻠﻨﺎ‪ ،‬ﻋﺎﻟﻤﺎ ﺟﻤﻴﻼ‪ ،‬ﺩﺍﺧﻞ ٍ‬ ‫ﻏﺎﻳ ٍﺔ ﻓﻲ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺧﻠﻖ ﻓﻴﻪ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ‬ ‫ِ‬ ‫ﺍﻟﺸﻤﺲ ُ‬ ‫ﻟﺘﻀ ﱠﺦ ﺍﻟﻄﺎﻗﺔ ﻭﺗُﺪﻓ َﺌﻨﺎ‪ .‬ﻭﺿ َﺒ َﻂ‬ ‫‪.‬ﻭﺧﻠﻖ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﻤﺴﺎﻓﺔ ﺑﻴﻦ ﺍﻟﺸﻤﺲ ﻭﺍﻷﺭﺽ ﺑﺪ ﱠﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﺑﺤﻴﺚ‬ ‫ﺃﻗﺮﺏ ً‬ ‫ﱠ‬ ‫ﻗﻠﻴﻼ ﻣﻦ ﺍﻟﺸﻤﺲ؛ ﻟﻜﺎﻥ‬ ‫ﺃﻥ ﺍﻷﺭﺽ ﻟﻮ ﻛﺎﻧﺖ‬ ‫َ‬ ‫ﻋﺎﻟﻤُﻨﺎ ً‬ ‫ﻏﺎﻳﺔ ﻓﻲ ﺍﻟﺴﺨﻮﻧﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺃﺑﻌﺪ ُ‬ ‫ﻟﻜﻨﱠﺎ ﻗﺪ‬ ‫ِ‬ ‫ﺗﺠﻤﱠﺪﻧﺎ ﻣﻦ ﺍﻟﺒﺮﺩ‪.‬‬ ‫ِ‬ ‫ُ‬ ‫ﻭﻛﻠﱠﻤﺎ ﻛﺸﻒ ﺍﻟﻌﻠﻤﺎ ُء ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺤﻘﺎﺋﻖ ُﻛﻠﱠﻤﺎ ﺯﺍﺩﺕ‬ ‫ﻣﻌﺮﻓﺘﻨﺎ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﺑﻘﺪﺭﺓ ﺍﷲ‪ .‬ﻭﺗﺄﺗﻲ ﻫﺬﻩ ﺍﻟﻤﻌﺮﻓﺔ ﻣﻦ‬ ‫ﱠ‬ ‫ﺃﻥ ﺍﻟﻤﺎﺩﺓ ﻻ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺼﻞ ﺇﻟﻰ ﻗﺮﺍﺭﺍﺕ‪ ،‬ﻭﻻ ﺃﻥ‬ ‫ِ‬ ‫ﺃﻥ ﻫﻨﺎﻙ ﺧﺎﻟﻘﺎً‬ ‫ﱢ‬ ‫ﺗﻨﻔ َﺬ ﺃﻳًّﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺭﺍﺕ‪ ،‬ﻣﻤﱠﺎ ﻳﻌﻨﻲ ﱠ‬ ‫ﻳُﺼﻤﱢﻢ ﻭﻳﺨﻠُﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ .‬ﺃﻣﱠﺎ ﺍﻟﻤﺎﺩﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﻤُﻜ ﱢﻮﻥ‬ ‫ﺍﻷﺳﺎﺳﻲ ﻟﻠﻨﺠﻮﻡ ﻭﺍﻟﺒﺸﺮ ﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﱢ‬ ‫ﻭﻛﻞ‬ ‫ﱡ‬ ‫ﺸﺎﻫ ُﺪ ﻓﻴﻠﻤًﺎ‪ ،‬ﻓﺄ ِﺩﺭ‬ ‫ﺇﺫﺍ ﻓ ﱠﻜﺮﺕ ﻓﻲ ﻛﻴﻔﻴﺔ ﺗﻤ ﱡﺪ ِﺩ ﺍﻟﻜﻮﻥ ﻛﻤﺎ ُﺗ ِ‬ ‫ﺍﻟﻤﻨﺎﻇﺮ ﻓﻲ ﺍﻻﺗﺠﺎﻩ ﺍﻟﻌﻜﺴﻲ ﺃﻱ ِﻣﻦ ﻧﻬﺎﻳﺔ ﺍﻟﻔﻴﻠﻢ ﻧﺤﻮ ﺑﺪﺍﻳﺘﻪ‪،‬‬ ‫ﺪﺭﻙ ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﺷﻜﻞ ﻧﻘﻄﺔ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ‪.‬‬ ‫ﻭﺳ ُﺘ ِ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ﺻ َﻮﺭﺍً‪ .‬ﻭﻧﺤﻦ ﻻ ﻧﺘﺤﺪﺙ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻋﻦ ﺻﻮﺭ‪ ،‬ﻭﺇﻧﻤﺎ‬ ‫ﺗﺘﺠﻤﻊ ﺗﻠﻘﺎﺋﻴﺎً ﻣﻌﺎً ﻭﺗُﻜ ﱢﻮﻥ ُ‬ ‫ِ‬ ‫ﻋﻦ ﺗﻜ ﱡﻮﻥ ﻛﺎﺋﻨﺎﺕ ﺣﻴﺔ ﻭﺍﻋﻴﺔ‪ .‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻤﺴﺘﺒﻌﺪ‪ ،‬ﺑﺼﻮﺭﺓ ﻣﺆﻛﺪﺓ ﺟ ًّﺪﺍ‪،‬‬ ‫ﱠ‬ ‫ﻛﺎﺋﻨﺎﺕ ﺣﻴﱠ ٍﺔ ﻣﺜﻞ ﺍﻟﺒﺸﺮ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻇﻬﺮﺕ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﻣﺎﺩﺓ‬ ‫ﺃﻥ‬ ‫ٍ‬ ‫ﻏﻴﺮ ﺣﻴﺔ ﺑﺎﻟﺼﺪﻓﺔ ﺍﻟﺒﺤﺘﺔ‪.‬‬ ‫ِ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ﻭﻟﻨﻔﻬ َﻢ ﻫﺬﺍ ﺑﺼﻮﺭﺓ ﺃﻭﺿﺢ ﻳﺠﺐ ﺃﻥ ﻧﺘﻔﻜ َﺮ ﻓﻲ ﺃﺟﺴﺎﺩﻧﺎ؛ ﻭﺳﻨﺠﺪﻫﺎ ﺑﺄﻧﻬﺎ ﺗﺘﻜ ﱠﻮﻥ‬ ‫ِ‬ ‫ﺍﻟﻤﺠﺮﺩﺓ ﻣﺜﻞ ﺍﻟﺒﺮﻭﺗﻴﻨﺎﺕ ﻭﺍﻟﺪﻫﻮﻥ ﻭﺍﻟﻤﺎء‪...‬‬ ‫ﻣﻦ ُﺟ َﺰﻳْﺌﺎﺕ ﺩﻗﻴﻘ ٍﺔ ﺟﺪﺍً‪ ،‬ﻻ ﺗُ َﺮﻯ ﺑﺎﻟﻌﻴﻦ‬ ‫ﱠ‬ ‫ُ‬ ‫ﻭﺗُﻜ ﱢﻮﻥ ﻫﺬﻩ‬ ‫ﺍﻟﻤﺜﺎﻟﻲ‬ ‫ﺍﻟﺠﺰﻳﺌﺎﺕ ﺧﻼﻳًﺎ‪ ،‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﺨﻼﻳﺎ ﺗﺘﻜﻮﻥ ﺃﺟﺴﺎﺩﻧﺎ‪ .‬ﻭﺍﻟﺘﻨﻈﻴﻢ‬ ‫ﱡ‬ ‫ﻧﺘﺎﺝ ﻟﺘﺼﻤﻴﻢ ﺧﺎﺹ؛ ﻓﻘﺪ ﺧﻠﻖ ﺍﷲ ﺃﻋﻴُ َﻨﻨﺎ ﺍﻟﺘﻲ ﻧﺮﻯ ﺑﻬﺎ‪ ،‬ﻭﺃﻳﺪﻳﻨﺎ‬ ‫ﻓﻲ ﺃﺟﺴﺎﺩﻧﺎ ﻫﻮ ٌ‬ ‫ﺍﻟﺘﻲ ﻧﻤﺴﻚ ﺑﻬﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﺭﺟﻠﻨﺎ ﺍﻟﺘﻲ ﺗُ ﱢ‬ ‫ﻤﻜﻨُﻨﺎ ﻣﻦ ﺍﻟﻤﺸﻲ‪ .‬ﻭﺣﺪﺩ ﺍﷲ ﻣﺴﺒﻘﺎً ﻗﺒﻞ‬ ‫ْ‬ ‫ﺃﻥ ﻳﺨﻠَُﻘﻨﺎ ﻛﻴﻒ ﺳﻨﻨﻤﻮ ﻭﻧﺘﻄﻮﺭ ﻓﻲ ﺃﺭﺣﺎﻡ ﺃﻣﻬﺎﺗﻨﺎ‪ ،‬ﻭﺇﻟﻰ ﱢ‬ ‫ﺃﻱ ﻃﻮﻝ ﺳﻨﺼﻞ‪ ،‬ﻭﻣﺎ‬ ‫ﻫﻲ ﺃﻟﻮﺍﻥ ﺃﻋﻴﻨﻨﺎ ﻭﻛﻴﻒ ﺳﺘﻜﻮﻥ‪.‬‬

‫ﱠﺇﻧﻪ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﱠ‬ ‫ﻛﻞ ﺷﻲء‬ ‫ﻟﻮ ﺗﺬﻛﺮﺕ‪ ،‬ﻓﺈﻧﻨﺎ َﺳ َﻌﻴْﻨﺎ ﻓﻲ ﺑﺪﺍﻳﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﺘﻘﺪﻳﻢ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﺸﺨﺺ‬ ‫ﻻ ﻳﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﺍﻵﻥ ﻟﺪﻳﻚ ﺍﻹﺟﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻓﺎﻻﻧﻔﺠﺎﺭﺍﺕ ﻻ ﺗﻨﺘﺞ ﻋﻨﻬﺎ ﺻﻮﺭﺓ‬

‫َ‬ ‫ﻧﺘﻴﺠﺔ ﺍﻻﻧﻔﺠﺎﺭ‪ ،‬ﻓﻬﻞ ﻳﻤﻜﻦ ﻟﻨﻘﺎﻁ ﺍﻷﻟﻮﺍﻥ ﺍﻟﺘﻲ ﺗﻨﺎﺛﺮﺕ‬ ‫ﺳﻮﻑ ﺗﺘﻨﺎﺛﺮ ﻗﻄﺮﺍﺕ ﺃﻟﻮﺍﻥ ﺍﻟ ﱢﺪﻫﺎﻥ ﻓﻲ ﺍﻟﻮﻋﺎء‬ ‫ﺑﺼﻮﺭﺓ ﻋﺸﻮﺍﺋﻴﺔ ﺃﻥ ﺗﺘﺠﻤﱠﻊ ﺗﻠﻘﺎﺋﻴًّﺎ ﻟﺘﻜﻮﻳﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻧﺮﺍﻫﺎ ﻓﻲ ﺍﻟﻔﻀﺎء ﺍﻟﺨﺎﺭﺟﻲ؟ ﺍﻟﻮﺍﻗﻊ ﱠ‬ ‫ﺃﻥ‬ ‫ُ‬ ‫ٌ‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﱠ‬ ‫ﺍﻟﻜﻮﻥ‬ ‫ﻇﻬﻮﺭ‬ ‫ﺃﻥ ﺍﻟ ﱢﺪﻓﺎﻉ ﻋﻦ ﻧﻈﺮﻳﺔ‬ ‫ﻣﺴﺘﺤﻴﻞ ﺗﻤﺎﻣﺎ‪.‬‬ ‫ﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺗﻠﻘﺎﺋﻴًّﺎ ﺷﻲ ٌء‬ ‫َﺗ ﱡ‬ ‫ﻜﻮ َﻥ ِﻣ ِ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ً‬ ‫ﱠ‬ ‫ً‬ ‫ﻳﻖ ﻣﻦ ﺍﻗﺘﺮﺍﺡ َﺗ َﻜ ﱡﻮ ِﻥ ﺍﻟﺼﻮﺭﺓ ﺗﻠﻘﺎﺋﻴًّﺎ‪.‬‬ ‫ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ُ‬ ‫ﺻﺪﻓﺔ ﺃﻗﻞ ﻣﻨﻄﻘﻴﱠﺔ ﻭﻗﺒﻮﻻ ﻟﻠﺘﺼ ِﺪ ِ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻏﻴﺮﻩ‪.‬‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ ُ‬ ‫َ‬ ‫ﻣﺴﺠﻞ ﻋﻠﻰ ﺷﺮﻳﻂ‬ ‫ﺑﻔﻴﻠﻢ ﱠ‬ ‫ﻭﻟﺘﻴﺴﻴﺮ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺸﺒﱢﻪ ﺍﻟﻘﺪَﺭ ٍ‬ ‫ﻓﻴﺪﻳﻮ‪ .‬ﻭﻳﺘﻤﻴﱠﺰ ﺍﻟﻔﻴﻠﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺑﺒﺪﺍﻳﺘﻪ ﻭﻧﻬﺎﻳﺘﻪ ﺍﻟﻤﻌﺮﻭﻓﺘﻴﻦ‬ ‫ﻣﺴﺒﻘﺎً‪ ،‬ﻭﻟﻜﻨﱠﻨﺎ َﻛﻤُﺸﺎﻫﺪﻳﻦ ﺳﻮﻑ ﻟﻦ ﻧﻌﺮﻓﻬﺎ ﺣﺘﻰ ﻧﺸﺎﻫﺪ ﺍﻟﻔﻴﻠﻢ‪ .‬ﻭﻣﺎ‬ ‫ﺍﻟﻘﺪَﺭ‪ ،‬ﱡ‬ ‫ﻳﺼ ُﺪﻕ ﻋﻠﻰ ﺍﻟﻔﻴﻠﻢ ﻳﺼﺪﻕ ﻋﻠﻰ َ‬ ‫ﻓﻜﻞ ﻣﺎ ﺳﻮﻑ ﻳﻔﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺧﻼﻝ ﺣﻴﺎﺗﻪ‪ ،‬ﱡ‬ ‫ﻭﺍﻟﻤﺪﺍﺭﺱ ﺍﻟﺘﻲ‬ ‫ﺳﻴﺘﻌﺮﺽ ﻟﻬﺎ‪،‬‬ ‫ﻭﻛﻞ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﻲ‬ ‫ﱠ‬ ‫ُ‬ ‫ُ‬ ‫ﻭﺍﻟﺒﻴﻮﺕ ﺍﻟﺘﻲ ﺳﻮﻑ َﻳ ُ‬ ‫ُ‬ ‫ﻭﻟﺤﻈﺔ ﻣﻮﺗﻪ‪ ،‬ﻛﻠﱡﻬﺎ‬ ‫ﺴﻜﻨُﻬﺎ‪،‬‬ ‫ﺳﻴﺘﻌﻠﱠﻢ ﻓﻴﻬﺎ‪،‬‬ ‫ﻣﻘﺮﺭ ٌﺓ ﻣُﺴ َﺒﻘﺎً‪.‬‬ ‫ﱡ‬ ‫ﻭﻛﻞ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﻲ ﺗﺤﺪﺙ ﻟﻺﻧﺴﺎﻥ ﺳﻮﺍء ﻛﺎﻧﺖ ﺧﻴﺮﺍً ﺃﻭ ﺷﺮﺍً‪،‬‬ ‫ﻣﺤ ﱠﺪﺩ ٌﺓ ﻣﺴﺒﻘﺎً ﻓﻲ ﻋﻠﻢ ﺍﷲ‪ ،‬ﱡ‬ ‫ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﻳﻘﻊ ﺗﺤﺖ ﺍﻻﺧﺘﺒﺎﺭ‬ ‫ِ‬ ‫ِ‬ ‫ﺧﺼﻴﺼﺎً ﻟﻪ‪.‬‬ ‫ﺑﻤﺎ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻫﺬﺍ ﺍﻟﺴﻴﻨﺎﺭﻳﻮ ﺍﻟﻤﻜﺘﻮﺏ ﱢ‬ ‫ِ‬ ‫ً‬ ‫ﻭﺇﺟﻤﺎﻻ ﻟﻤﺎ ﺳﺒﻖ؛ ﱠ‬ ‫ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻓﻘﺎً ﻟﻬﺬﺍ ﺍﻟﺴﻴﻨﺎﺭﻳﻮ‪،‬‬ ‫ﻳﻤﺮ ﻋﻠﻰ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﺛﻢ ﻳﺤﺪﺩ ﺇﻳﻤﺎﻧﻪ‬ ‫ﱡ‬ ‫ﻭﺗﺼﺮﻓﺎﺗﻪ‪ ،‬ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻪ ﺗﺠﺎﻩ ﻫﺬﻩ‬ ‫ﱡ‬ ‫ﺍﻷﺣﺪﺍﺙ ﻳﺤﺪﺩ ﻣﺼﻴﺮﻩ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﺗﻌﻄﻲ ﻣﻌﺮﻓﺔ ﺍﻟﻘﺪَﺭ ً‬ ‫ﺭﺍﺣﺔ ﻛﺒﻴﺮﺓ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻓﻬﻲ‬ ‫ِ‬ ‫ٌ‬ ‫ﺭﺣﻤﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻹﻧﱠﻪ ﻻ ﺩﺍﻋﻲ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺇﺣﺴﺎﺳﻪ‬ ‫ﺗﻘﺮ َﺭﺕ ﻣﺴﺒﻘﺎً‪ ،‬ﺃﻭ‬ ‫ﺑﺎﻷﺳﻰ ﻧﺘﻴﺠﺔ ﻟﻸﺣﺪﺍﺙ ﺍﻟﺘﻲ ﱠ‬

‫ﺍ ﻟﺬ ﻳﻦ‬ ‫ﺃ ﻋﻄﻰ‬ ‫ﺍ ﻟﻤﺠﺎ ﻝ‬

‫ﱢ‬ ‫‪.‬ﻭﻳﺒﺸﺮ ﺍﷲ‬ ‫ﻗﻠﻘﻪ ﻣﻦ ﻋﺪﻡ ﺳﻴﺮ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻣﺎ ﻳُﺮﺍﻡ‬ ‫ِ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺼﺒﺮﻭﻥ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻔ َﺘﻦ ﺑﺠﻨﱠﺎﺕ ﺍﻟﻨﻌﻴﻢ‪،‬‬ ‫ِ‬ ‫ﻳُﺪﺭﻛﻮﻥ ﺃﻧﱠﻪ ﻻ ﺷﻲء ﻳﺤﺪﺙ ﺇﻻ ﺑﺈﺭﺍﺩﺓ ﺍﷲ‪ ،‬ﻭﻗﺪ‬ ‫َ‬ ‫ﺃﻓﻀﻞ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻲ ﻧﻘﺘﺪﻱ ﺑﻬﺎ ﻓﻲ ﻫﺬﺍ‬ ‫ﻟﻨﺎ ُﺭ ُﺳﻞ ﺍﷲ‬ ‫ِ‬ ‫ِ‬ ‫‪.‬ﻭﻳُﻜﺎﻓ ُﺊ ﺍﷲُ َ‬ ‫َ‬ ‫ﻧﺘﻴﺠﺔ ﺇﻳﻤﺎﻧﻬﻢ‬ ‫ﺑﺠﻨﱠﺎﺕ ﺍﻟﻨﻌﻴﻢ‬ ‫ﻣﺜﻞ ﻫﺆﻻء َ‬ ‫ﺍﻟﻤﺜﺎﻟﻲ ﻭﺳﻠﻮﻛﻬﻢ ﺍﻟﻘﻮﻳﻢ‪.‬‬ ‫ﱢ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ﺣﻲ ﺃﻭ ﺟﺎﻣ ٍﺪ‪ ،‬ﻭﺗﺨﻀﻊ ﻛﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎء ﻟﺴﻴﻄﺮﺓ ﺍﷲ‪ ،‬ﻣﻤﺎ ﻳﻨﺘﺞ ﻋﻨﻪ‬ ‫ﺷﻲء‪ ،‬ﱟ‬ ‫ﻷﻥ ﱠ‬ ‫ﺍﻧﺘﻈﺎﻡ ﺍﻟﺤﻴﺎﺓ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﱠ‬ ‫ﻛﻞ ﺷﻲء ﻣﻦ ﺧﻠﻖ ﺍﷲ ﺍﻟﺬﻱ ﻳﻌﻄﻲ‬ ‫ﻛﻞ ﺷﻲء ْ‬ ‫ﱠ‬ ‫ﺧﻠ َﻘﻪ ﻭﻧﻈﺎ َﻣﻪ‪.‬‬

‫َﺧﻠَﻖ ﺍﷲ ﱠ‬ ‫ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﻟﻪ َﻗ َﺪ ٌﺭ ُﻣﺤ ﱠﺪﺩ‬ ‫ﺫﻛﺮﻧﺎ ﻓﻲ ﺑﺪﺍﻳﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﺍﻟﺒﺸﺮ ﺍﻟﺤﻴﺎ َﺓ ﻓﻲ‬ ‫ﺍﻟﺬﻱ ﺗﻨﺎﺳﻞ ﻣﻨﻪ ﻛﻞ ﺍﻟﺒﺸﺮ‪ .‬ﻭﻣﻨﺢ ﺍﷲ‬ ‫َ‬ ‫ﻟﻴﻌﺮﻓﻮﻫﻢ‬ ‫ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻟﻴﻤﺘﺤﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺍﻟﺮﺳﻞ ﱢ‬ ‫ﺑﻤﺴﺆﻭﻟﻴﺎﺗﻬﻢ‪.‬‬ ‫ﻭﻳﺨﻀﻊ ﱡ‬ ‫ﻛﻞ ﺇﻧﺴﺎﻥ ﻟﻼﺧﺘﺒﺎﺭ ﻣﻦ ﺧﻼﻝ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﻲ‬ ‫ﺗﻤﺮ ﻋﻠﻴﻪ؛ ﺃﻱ ﺃﻧﻨﺎ ﻧﺨﻀﻊ ﻟﻼﺧﺘﺒﺎﺭ ﻣﻦ ﺧﻼﻝ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻨﺎ‬ ‫ﱡ‬ ‫ﺗﺠﺎ َﻩ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﻲ ﺗﻘﺎﺑﻠﻨﺎ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﻧﺘﻜﻠﻢ‬ ‫ً‬ ‫‪.‬ﻭﺇﺟﻤﺎﻻ ﻓﺈﻧﻨﺎ ﻧﺨﺘﺒﺮ ﻣﺎ ﺇﺫﺍ ﻛﻨﱠﺎ‬ ‫ﺑﻬﺎ‪ ،‬ﻭﺻﻤﻮﺩﻧﺎ ﻓﻲ ﻭﺟﻪ ﺍﻟﺼﻌﺎﺏ‬ ‫ﻧﺘﺼﺮﻑ ﺑﺼﻮﺭﺓ ﺻﺤﻴﺤﺔ ﺃﻡ ﻻ‪.‬‬ ‫ﱠ‬ ‫ﻣﺼﻴﺮﻧﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﺍﻻﺧﺘﺒﺎﺭ‬ ‫ﻭﻳﺤ ﱢﺪﺩ ﻫﺬﺍ‬ ‫ُ‬ ‫َ‬ ‫ﺟﺪﺍ‪ ،‬ﺇﺫ ﻣﻨﺢ ﺍﷲُ‬ ‫ﺳﺮﺍ ﻫﺎﻣﺎً ًّ‬ ‫ﺍﻟﺒﺸﺮ‬ ‫ﻭﻳﺘﻀﻤﱠﻦ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﺨﺎﺹ ﺑﺎﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ًّ‬ ‫َ‬ ‫ﺃﻥ ﱠ‬ ‫ً‬ ‫ﺍﻟﻘﺪﺭ ﱠ‬ ‫ﺗﻤﺮ ﺑﺎﻹﻧﺴﺎﻥ‬ ‫ﻛﻞ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﻲ ﱡ‬ ‫َﺭﻫﻢ‪ .‬ﻭﻳﻌﻨﻲ ُ‬ ‫ﺭﺣﻤﺔ ﻭﺍﺳﻌﺔ ﺣﻴﻦ ﱠ‬ ‫ﻗﺮﺭ َﻗﺪ َ‬ ‫ﺧﻼﻝ ﺣﻴﺎﺗﻪ ﺑﺄﻛﻤﻠﻬﺎ ﻗﺪ ﺣ ﱠﺪﺩﻫﺎ ﺍﷲ ﻣ ً‬ ‫ُﺴﺒﻘﺎ‪ ،‬ﺣﺘﻰ ﻣﻦ ﻗﺒﻞ ﻣﻴﻼﺩ‬ ‫ﺍﻟﺨﺎﺹ ﺑﻪ‬ ‫َﺭﻩ‬ ‫ﻳﺘﻌﺮﺽ ﻟﻬﺎ‪ .‬ﻭﻟﻜﻞ ﺇﻧﺴﺎﻥ َﻗﺪ ُ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﱠ‬ ‫ﱡ‬

‫ُﻛ ﱡﻞ ﻣﺎ ﻳﺤﺪﺙ ﻟﻺﻧﺴﺎﻥ ﻣﻨﺬ ﻭﻻﺩﺗﻪ ﺇﻟﻰ‬ ‫ُﻤ ِﻜ ُﻨﻚ‬ ‫ﻣﻮﺗﻪ ﻣ َ‬ ‫ُﺤ ﱠﺪ ٌﺩ ﻣُﺴﺒ ًَﻘﺎ ﻓﻲ َﻗ َﺪ ِﺭﻩ‪ ،‬ﻭﻳ ْ‬ ‫ﺃﻥ ُﺗﺸﺒﱢﻬ ُﻪ ﺑﺸﺮﻳﻂ ﻓﻴﻠﻢ‪ ،‬ﻓﻠﻮ ﺃﻧﻨﺎ ﺃﺧﺬﻧﺎ‬ ‫َ‬ ‫ﺷﺮﻳﻂ ﻓﻴﻠﻢ ﻭﻧﻈﺮﻧﺎ ﻓﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻴﻤﻜﻨﻨﺎ‬ ‫ﺭﺅﻳ ُ‬ ‫ﻭﻭﺳ ِﻄﻪ ﻭﺁﺧﺮﻩ ﻓﻲ ﻧﻔﺲ‬ ‫ﺃﻭﻟِﻪ‬ ‫َﺔ ﱠ‬ ‫َ‬ ‫ﺍﻟﻠﺤﻈﺔ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻋﺒﺮ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻭﻻ ﻧﻌﻠﻢ ﻣﻦ ﻫﺆﻻء ﺍﻟﺮﺳﻞ ﺇﻻ ﺍﻟﺬﻳﻦ ﻭﺭﺩﺕ ﺃﺳﻤﺎﺅﻫﻢ ﻓﻲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻫﻮ ﺁﺧﺮ ﻭﺣﻲ ﺃﻧﺰﻟﻪ ﺍﷲ ‪.‬ﻭﻳﻌﻄﻲ ﻟﻨﺎ ﺍﷲ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻞ‬ ‫ﺣﺘﻰ ﻧﺘﻤﻜﻦ ﻣﻦ ﻓﻬﻢ ﺳﻠﻮﻛﻬﻢ‪ .‬ﻭ ﻳﺨﺒﺮﻧﺎ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻋﺮﺽ ﺣﻴﺎﺓ ﺭﺳﻠﻪ‪ ،‬ﺑﺎﻷﺳﻠﻮﺏ‬ ‫ِ‬ ‫ﺍﻟﺴﻠﻴﻢ ﻟﻠﻌﻴﺶ‪ ،‬ﻭﻛﻴﻒ ﻧﺴﻠﻚ ﺳﻠﻮﻛﺎً ﻗﻮﻳﻤﺎً ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻻ ﻳﻤﻜﻦ ﻷﻳﱠﺔ ﻭﺳﻴﻠ ٍﺔ‪،‬‬ ‫ﺗﻌﺮ َﻓﻨﺎ ﻛﻴﻒ ﻧﺴﻠﻚ ﺳﻠﻮﻛﺎً ﺳﻠﻴﻤﺎً ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ‪،‬‬ ‫ﺩﻭﻥ ﺭﺳﺎﻻﺕ ﺍﷲ ﻭﺗﻌﺎﻟﻴﻤﻪ‪ ،‬ﺃﻥ ﱢ‬ ‫ﻭﻻ ﺃﻥ ﻧﻌﺮﻑ ﱠ‬ ‫ﺃﻱ ﺍﻟﺴﻠﻮﻛﺎﺕ ﺃﻓﻀﻞ ﻭﺃﻛﺜﺮ ﺗﻮﺍﻓﻘﺎً ﻣﻊ ﺍﻟﻘﻴﻢ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ِ‬ ‫ﺍﻟﻜﺮﻳﻢ‪ .‬ﻛﻤﺎ ﻻ ﻳﻤﻜﻨﻨﺎ ﻣﻌﺮﻓﺔ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻱ ﻳﻮﺻﻠﻨﺎ ﺇﻟﻰ ﺭﺿﺎ ﺍﷲ ﻭﺛﻮﺍﺑﻪ ﻏﻴﺮ‬ ‫ﺍﻟﻤﻨﻘﻀﻲ‪ ،‬ﻭﻻ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺑﻨﺎ ﺇﻟﻰ ﻋﻘﻮﺑﺘﻪ‪ ،‬ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺗﻌﺎﻟﻴﻢ ﺍﷲ‪.‬‬ ‫ﻭﻳﺨﺒﺮﻧﺎ ﺍﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻧﻪ ﺃﺭﺳﻞ ﺭﺳﻠﻪ ﻋﺒﺮ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ﻟﺠﻤﻴﻊ‬ ‫ﺍﻷﻗﻮﺍﻡ ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ‪ ،‬ﻓﺪﻋﻮﻫﻢ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻭﺩﻋﺎﺋﻪ ﻭﻃﺎﻋﺔ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻛﻤﺎ‬ ‫ِ‬ ‫ﺃﻧﺬﺭﻭﻫﻢ ﺑﺎﻟﺘﻌﺮﺽ ﻟﻌﻘﻮﺑﺔ ﺍﷲ ﻭﻋﺬﺍﺑﻪ ﺇﺫﺍ ﻟﻮ ﻳﻔﻌﻠﻮﺍ ﻣﺎ ﺃُﻣﺮﻭﺍ ﺑﻪ‪ ،‬ﻭﺑﺎﺧﺘﺼﺎﺭ‬ ‫ً‬ ‫ﻓﺈﻧﻬﻢ ﱠ‬ ‫ﺃﻓﻌﺎﻻ ﺁﺛﻤﺔ ﺑﺎﻟﻨﺎﺭ‬ ‫ﺑﺸﺮﻭﺍ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﺎﻟﺠﻨﱠﺔ‪ ،‬ﻭﺃﻧﺬﺭﻭﺍ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺮﺗﻜﺒﻮﻥ‬ ‫ﻣﻮﺳﻊ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺘﺎﻟﻴﺔ‬ ‫ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ )ﻭﺳﻮﻑ ﻧﺘﻨﺎﻭﻝ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺑﺸﻜﻞ ﱠ‬ ‫ﺁﺧﺮ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺑﻌﺜﻬﻢ ﺍﷲ‬ ‫ﻣﻦ ﺍﻟﻜﺘﺎﺏ(‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﻣﺤﻤﺪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪َ ،‬‬ ‫ﻟﻠﺒﺸﺮﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤ ُ‬ ‫ﺁﺧﺮ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬ ‫ُﻨﺰﻝ ﻋﻠﻴﻪ َ‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺘﻲ ﺃﺭﺳﻠﻬﺎ ﺍﷲ ِﻣﺼﺪﺍﻗ َﻴ َﺘﻬﺎ؛ ﺣﻴﻦ ﺃَ َ‬ ‫ﻭﻗﺪ ﻓﻘﺪﺕ‬ ‫ﺩﺧ َﻞ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﺠﻬ ُ‬ ‫ﱠﺎﻝ َ‬ ‫ﺧﺎﺻ ًﺔ ﺑﻬﻢ ‪.‬ﻭﻟﻬﺬﺍ‬ ‫ﻛﻠﻤﺎﺕ ﻣﻦ ﻋﻨﺪﻫﻢ‬ ‫ﻭﺫ ُﻭﻭ ﺍﻟﻤﻘﺎﺻﺪ ﺍﻟﺴﻴﱢ َﺌﺔ‬ ‫ُ‬ ‫ﻭﻓﻘﺮﺍﺕ ﱠ‬ ‫ٍ‬ ‫ٍ‬ ‫ﺍﻟﺴﺒﺐ ﱠ‬ ‫ﺍﻟﺤﻘﻴﻘﻲ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﻟﻠﺒﺸﺮ ﻓﻲ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ‬ ‫ﺍﻷﺻﻠﻲ‬ ‫ﺍﻟﻮﺣﻲ‬ ‫ﻓﺈﻥ‬ ‫ﱠ‬ ‫ﱠ‬ ‫َ‬ ‫ِ‬ ‫ﻟﻢ ﻳﺒﻖ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ .‬ﱠ‬ ‫ﻭﻟﻜﻦ ﺍﷲ ﻋﺎﻟﺞ ﻫﺬﻩ ﺍﻟﻤﺸﻜﻠﺔ ﺑﺈﺭﺳﺎﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ؛ ﺍﻟﻜﺘﺎﺏ‬ ‫ِ‬ ‫ُ‬ ‫ﻭﺗﺤﺮﻳﻔﻪ‪.‬‬ ‫ﺍﻟﺬﻱ ﻻ ﻳُﻤﻜﻦ ﺗﺒﺪﻳﻠُﻪ‬ ‫ﻭﻗﺪ ﺣﻔﻆ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤ ٌﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﻦ ﺟﺎء ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‬ ‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ُ‬ ‫َ‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﻳﺘﻤﻴﱠﺰ ﺑ ُﻮﺿﻮﺣﻪ؛ ﻓﻴُﻤﻜﻦ ﻷﻱ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﻔﻬﻤﻪ‪.‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﺣﻔﻈﺎً ﻣﺘﻤﻴﱢﺰﺍً‪.‬‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ‬ ‫ﻭﻳﻤﻜﻨﻨﺎ‪ ،‬ﺣﻴﻦ ﻧﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻥ ﻧُﺪﺭ َﻙ ﻓﻮﺭﺍً ﺃﻧﻪ ﻛﻼ ُﻡ ﺍﷲ‪ .‬ﻭﻗﺪ ﺣﻔﻆ ﺍﷲ‬ ‫ﱡ‬ ‫ﺑﻘﻲ ﺩﻭﻥ ﱢ‬ ‫ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺳﻮﻑ‬ ‫ﺃﻱ ﺗﻌﺪﻳﻞ‪ ،‬ﻭﻣﺎ ﻳﺰﺍﻝ ﺣﺎﻓﻈﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻳُﺴﺄَﻝ ُ‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ﺍﷲ ﺃﺭﺳﻞ ﺍﻟ ّﺮﺳﻞ‬ ‫ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ‬ ‫ﻗ ﱠﺪﻣﻨﺎ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻣﺜﻠﺔ ﻭﺩﻻﺋﻞ ﺗﺴﺎﻋﺪﻧﺎ ﻷﻥ ﻧﺪﺭﻙ ﻭﻧﻔﻬﻢ ﻗﺪﺭﺓ ﺍﷲ‬ ‫ﻣﻨﺤﻨﺎ ﺍﷲ ﺍﻟﻘﺪﺭ َﺓ ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺮ ﻭﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺣﺘﻰ‬ ‫ﻭﻋﻈﻤﺘﻪ ﺇﻟﻰ ﺣﺪ ﻣﺎ‪ .‬ﻭﻗﺪ َ‬ ‫ﻧﺘﻤﻜﻦ ﻣﻦ ﻣﻌﺮﻓﺘﻪ‪.‬‬ ‫ﻳﻌﺮﻓﻨﺎ ﻓﻴﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻳﺨﺒﺮﻧﺎ ﺑﻤﺎ‬ ‫ﻭﻗﺪ ﺃﻧﺰﻝ ﺍﷲ ﺇﻟﻴﻨﺎ ﻛﺬﻟﻚ‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺘﻲ ﱢ‬ ‫َ‬ ‫َ‬ ‫ﺍﻟﺮﺳﻞ ﻭﺃﺭﺳﻠﻬﻢ ﻟﻴﻘ ﱢﺪﻣﻮﺍ ﻟﻠﻨﺎﺱ‬ ‫ﻳﺮﻳﺪﻩ ﻣﻨﱠﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ .‬ﻭﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻫﺬﺍ؛ ﻛﻠﱠﻒ‬ ‫ﻧﻤﺎﺫﺝ ﺑﺴﻠﻮﻛﻬﻢ ﺍﻟﻤﻤﺘﺎﺯ‪ ،‬ﻭﻳﻮﺻﻞ ﻫﺆﻻء ﺍﻟﺮﺳﻞ ﻭﺣﻲ ﺍﷲ ﺍﻟﺼﺎﻓﻲ ﺍﻟﺬﻱ ﻳﺮﺷﺪ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬ ‫ﻭﻳﺼﻌﺐ ﻣﻌﺮﻓﺔ ﻋﺪﺩ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻬﻢ ﺍﷲ ﺑﺎﻟﺘﺤﺪﻳﺪ‪ ،‬ﺭﻏﻢ ﺃﻥ ﻫﻨﺎﻙ ﺃﺣﺎﺩﻳﺚ‬ ‫َ‬ ‫ﺭﺳﻮﻝ‪ ،‬ﻭﻋﺪﺩ ﺃﻛﺒﺮ ﺑﻜﺜﻴﺮ ﻣﻦ ﺍﻷﻧﺒﻴﺎء‬ ‫ﻭﺛﻼﺛﻤﺎﺋﺔ‬ ‫ﺗﺬﻛﺮ ﺃﻧﻪ ﻛﺎﻥ ﻫﻨﺎﻙ ﺛﻼﺛﺔ ﻋﺸﺮ‬ ‫ٍ‬

‫ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ‬ ‫ﱡ‬ ‫ﺃﻧﺰﻟﻪ ﺍﷲ‪ ،‬ﻭﺑﻘﻲ ﺩﻭﻥ‬ ‫ﺗﻐﻴﻴﺮ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ً‬ ‫ﻧﻮﻋﻴﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻌﺮﻓﻮﻥ ﱠ‬ ‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼ ُﻡ ﺍﷲ؛‬ ‫ﻭﻳﻘﺼﺪ ﺍﷲ ﺑﺄﻭﻟﻲ ﺍﻷﻟﺒﺎﺏ‬ ‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﱢ‬ ‫ﺗﻔﻜﺮ ﻭﺗﺴﺘﺨﺪﻡ ﺍﻟﻤﻨﻄﻖ ﻭﺗﺴﻌﻰ ﻟﺘﻌﻠﱡﻢ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺤﻴﺎ ﻭﻓﻘﺎً ﻷﻭﺍﻣﺮﻩ‪.‬‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫ﻣﺴﺆﻭﻟﻴﺔ ﻃﺎﻋﺔ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﺇﺫ ﻟﻦ ﻳﻜﻮﻥ ِﻣﻦ ﱢ‬ ‫ﺣﻖ‬ ‫ﺍﻟﺮﺳﻞ‬ ‫ﻳُﺤﻤﱢﻞ ﺍﷲ ﻣﻦ ﻳُﺮﺳﻞ ﺇﻟﻴﻬﻢ‬ ‫ﻭﺣﻲ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻘ ﱢﺪ َﻡ ﺃﻋﺬﺍﺭﺍً ﻳﻮﻡ ﺍﻟﺤﺴﺎﺏ‪ ،‬ﱠ‬ ‫ﻷﻥ ُﺭ ُﺳ َﻞ‬ ‫ﺃﺣ ٍﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺃﻥ ﻳﺼﻠَﻪ ٌ‬ ‫ﺷﺨﺺ‬ ‫ﻳﺴﻤﻊ‬ ‫ﻳﻌﺮﻓﻮﻥ ﺃﻗﻮﺍ َﻣﻬﻢ ﺑﻮﺟﻮﺩ ﺍﷲ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﻣﻨﻬﻢ ‪.‬ﻭﻣﺎ ﺇﻥ‬ ‫ْ‬ ‫ﺍﷲ ﱢ‬ ‫ٌ‬ ‫ً‬ ‫َ‬ ‫ﻣﺴﺆﻭﻻ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﺧﺒﺮﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺑﺬﻟﻚ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺭﺳﺎﻟﺔ ﺍﷲ ﻓﺈﻧﻪ ﻳﻜﻮﻥ‬

‫ﻮﻥ ﻟِ ﱠﻠﻨﺎﺱ َﻋﻠَﻰ ﱢ‬ ‫ﻼ ﱡﻣﺒ ﱢ‬ ‫ﻳﻦ ﻟِ َﺌ ﱠ‬ ‫ﱡﺭ ُﺳ ً‬ ‫ﻼ َﻳ ُﻜ َ‬ ‫ﻳﻦ َﻭ ُﻣﻨ ِﺬ ِﺭ َ‬ ‫َﺸ ِﺮ َ‬ ‫ﺍﷲ ُﺣ ﱠﺠ ٌﺔ َﺑ ْﻌ َﺪ ﺍﻟ ﱡﺮ ُﺳ ِﻞ‬ ‫ِ‬ ‫ﺎﻥ ﱡ‬ ‫َﻭ َﻛ َ‬ ‫‪[165‬‬ ‫ﺍﷲ َﻋ ِﺰﻳﺰﺍً َﺣ ِﻜﻴﻤﺎً ]ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‪165 :‬‬ ‫ﻭﻗﺪ ﺧﻠﻖ ﺍﷲ ﺟﻤﺎﻋﺎﺕ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﺭﻓﻀﺖ ٌ‬ ‫ﺑﻌﺾ‬ ‫ﻣﻦ ﺗﻠﻚ ﺍﻟﺠﻤﺎﻋﺎﺕ ﻣﺎ ﺟﺎءﺕ ﺑﻪ ُﺭ ُﺳﻠُﻬﺎ‪ ،‬ﻭﺃﻧﻜﺮﺕ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻛﻮ َﻧﻬﻢ ُﺭ ُﺳ ً‬ ‫ﻼ‪،‬‬ ‫ِ‬ ‫ُ‬ ‫ﻭﻗﺪ ﻋﻮﻗﺒﺖ ﻫﺬﻩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﻷﻧﻬﺎ ﻟﻢ ﺗﺴﺘﻤﻊ ﻟﻜﻠﻤﺎﺕ ُﺭ ُﺳﻠﻬﺎ ﻭﻟﻢ ﺗﻄﻊ ﺃﻭﺍﻣﺮ ﺍﷲ‪.‬‬ ‫ِ‬ ‫ﺍﻟﻤﺘﻤﺮﺩﻳﻦ‪ ،‬ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻠﻪ‪ ،‬ﺑﺤﻴﺎﺓ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺸﻘﺎء ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﻭﻗﺪ ﺗ َﻮ ﱠﻋﺪ ﺍﷲ ﻫﺆﻻء‬ ‫ﱢ‬ ‫ﻭﺭﻏﻢ ﻫﺬﺍ‬ ‫ﺍﺳﺘﻤﺮ ﻫﺆﻻء ﺍﻷﻗﻮﺍﻡ ﻓﻲ ﻣﻌﺎﺭﺿﺔ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺗﺠﺮﻳﺤﻬﻢ‪ .‬ﻭﻳﺰﻳﺪ ﻋﻠﻰ ﻣﺎ‬ ‫ﱠ‬ ‫ﺳﺒﻖ ﱠ‬ ‫ﺃﻥ ﺍﻟﻌﻨﻒ ﺍﺳﺘﺒ ﱠﺪ ﺑﻬﻢ‪ ،‬ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻟﻠﺪﺭﺟﺔ ﺍﻟﺘﻲ ﻭﺻﻠﻮﺍ ﻓﻴﻬﺎ ﺇﻟﻰ ﻗﺘﻞ‬ ‫ﺃﻧﺒﻴﺎﺋﻬﻢ؛ ﻭﺑﻨﺎ ًء ﻋﻠﻰ ﺫﻟﻚ ﻋﺎﻗﺒﻬﻢ ﺍﷲ ﺑﻤﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ ﻣﻦ ﻋﻘﺎﺏ‪ ،‬ﻭﺑﻤﺮﻭﺭ ﺍﻟﻮﻗﺖ‬ ‫ٌ‬ ‫ﻣﺠﺘﻤﻌﺎﺕ ﺃﺧﺮﻯ ﺟﺪﻳﺪﺓ ‪.‬ﻭﻳﺤﻜﻲ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺣﺎﻝ ﻣﺜﻞ ﻫﺆﻻء‬ ‫ﺣﻠﺖ ﻣﺤﻠﱠﻬﻢ‬ ‫ﺍﻷﻗﻮﺍﻡ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫َ‬ ‫ﺃَﻟَ ْﻢ َﻳ َﺮ ْﻭْﺍ َﻛ ْﻢ ﺃَ ْﻫﻠَ ْﻜ َﻨﺎ ِﻣﻦ َﻗ ْﺒﻠِ ِﻬﻢ ﱢﻣﻦ َﻗ ْﺮ ٍﻥ ﱠﻣ ﱠﻜ ﱠﻨ ُ‬ ‫ﺽ َﻣﺎ ﻟَ ْﻢ ُﻧ َﻤ ﱢﻜﻦ‬ ‫ﺎﻫ ْﻢ ِﻓﻲ ﺍﻷ ْﺭ ِ‬ ‫ﺍﻟﺴ َﻤﺎء َﻋﻠَﻴْﻬﻢ ﱢﻣ ْﺪ َﺭﺍﺭﺍً َﻭ َﺟﻌ َْﻠ َﻨﺎ َ‬ ‫ﺍﻷ ْﻧ َﻬﺎ َﺭ َﺗ ْﺠ ِﺮﻱ ِﻣﻦ َﺗ ْﺤ ِﺘ ِﻬ ْﻢ‬ ‫ﻟﱠ ُﻜ ْﻢ َﻭﺃَ ْﺭ َﺳ ْﻠ َﻨﺎ ﱠ‬ ‫ِ‬ ‫َﻓﺄَ ْﻫﻠَ ْﻜ َﻨ ُ ُ‬ ‫ﻮﺑ ِﻬ ْﻢ َﻭﺃَ ْﻧ َﺸ ْﺄ َﻧﺎ ِﻣﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ َﻗ ْﺮﻧﺎً َ‬ ‫ﺁﺧ ِﺮ َ‬ ‫ﻳﻦ ]ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪[6 :‬‬ ‫ﺎﻫﻢ ِﺑﺬُﻧ ِ‬ ‫َ‬ ‫ﺍﻟﻨﻤﻮﺫﺟﻲ ﻟﻸﻧﺒﻴﺎء ﺍﻟﺬﻳﻦ‬ ‫ﺍﻟﺴﻠﻮﻙ‬ ‫ﻭﺳﻮﻑ ﻧﺘﻨﺎﻭﻝ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﺎﺩﻣﺔ‬ ‫ﱠ‬ ‫ِ‬ ‫ﺍﻟﻤﺘﻤﺮﺩﻳﻦ ﻣﻦ ﺃﻗﻮﺍﻣﻬﻢ‪.‬‬ ‫ﺟﺎﻫﺪﻭﺍ ﺿ ﱠﺪ‬ ‫ﱢ‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ﻭﻳﻘﺮﺃ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﻧﻔﺲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻲ ﻛﻞ ﻣﻜﺎﻥ ﻣﻦ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺠﺪ‬ ‫ً‬ ‫ﺍﺧﺘﻼﻓﺎ ﻓﻲ ﺣﺮﻑ ﻭﻻ ﻛﻠﻤﺔ ﻣﺎ ﺑﻴﻦ ﻣﺼﺤﻒ ﻭﺁﺧﺮ ‪.‬ﻭﻳﻮﺟﺪ ﺗﻄﺎﺑﻖ ﺗﺎ ﱞﻡ ﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ‬ ‫ِ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺃﻭﺣﻲ ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪،‬‬ ‫ﻭﺍﻟﺬﻱ ﺟﻤﻌﻪ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻷﻭﻝ "ﺃﺑﻮ ﺑﻜﺮ"‪ ،‬ﺛﻢ ﻧﺴﺨﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺨﻠﻴﻔﺔ "ﻋﺜﻤﺎﻥ" ﺭﺿﻲ‬ ‫ُ‬ ‫ﺗﻄﺎﺑﻖ ﻛﻠﻤ ٍﺔ‬ ‫ﻋﺎﻡ‪ ،‬ﺣﻴﺚ ﻳﻮﺟﺪ ﺑﻴﻨﻬﻤﺎ‬ ‫ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﱠ‬ ‫ﻣﺮﺕ ﻋﻠﻰ ﺣﻴﺎﺗﻬﻤﺎ ‪ٍ 1400‬‬ ‫ﻭﺣﺮﻑ ﺑﺤﺮﻑ‪ .‬ﻭﻳﻌﻨﻲ ﻫﺬﺍ ﺃﻧﱠﻪ ﻣﻨﺬ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻋﻠﻴﻪ‬ ‫ﺑﻜﻠﻤﺔ‪،‬‬ ‫ٍ‬ ‫ً‬ ‫ﻧﺘﻴﺠﺔ ﻟﺤﻔﻆ ﺍﷲ ﻟﻠﻘﺮﺁﻥ‬ ‫ﺲ ﺑﺘﺤﺮﻳﻒ‪ ،‬ﻭﺣﺪﺙ ﻫﺬﺍ‬ ‫ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺈﻧﱠﻪ ﺑﻘﻲ ﻛﻤﺎ ﻫﻮ ﻟﻢ ﻳُ َﻤ ﱠ‬ ‫ِ‬ ‫ﱢ‬ ‫َ‬ ‫‪.‬ﻭﻳﺆﻛﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻲ‬ ‫ﺇﺿﺎﻓﺔ ﺃﺟﺰﺍ ٍء ﺇﻟﻴﻪ‬ ‫ﺗﻐﻴﻴﺮﻩ ﺃﻭ‬ ‫ﺃﺭﺍﺩﻭﺍ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺮﺍﺭ‬ ‫ﺷ‬ ‫ﻣﻦ‬ ‫َ‬ ‫ِ‬ ‫ﺍﻟﺨﺎﺹ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﺃﺣﺪ ﺁﻳﺎﺗﻪ ﺣ ْﻔ َﻈﻪ‬ ‫ﱠ‬

‫ﺇ ﱠﻧﺎ َﻧ ْﺤ ُﻦ َﻧ ﱠﺰ ْﻟ َﻨﺎ ﱢ‬ ‫ﺍﻟﺬ ْﻛ َﺮ َﻭﺇِﱠﻧﺎ ﻟَ ُﻪ ﻟَ َﺤﺎ ِﻓ ُﻈ َ‬ ‫ﻮﻥ ]ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ‪[9 :‬‬ ‫ِ‬ ‫ﻭﻳﺸﻴﺮ ﺍﷲ ﺑﻜﻠﻤﺔ ﻧﺤﻦ ﺇﻟﻰ ﻧﻔﺴﻪ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ ﺇﻟﻪ ﺁﺧﺮ ﺑﺠﻮﺍﺭ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺷﺮﻳﻚ‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻟﻤﻮﺟ ُﺪ ﱢ‬ ‫ﻟﻜﻞ ﺷﻲء‪،‬‬ ‫ﻟﻪ؛ ﻓﻬﻮ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‬ ‫ﺍﻟﻤﺤﻴﻂ ﺑﻜﻞ ﺷﻲء ﻋﻠﻤﺎً‪.‬‬ ‫ﻭﻳُﺸﻴﺮ ﺍﷲ ﺇﻟﻰ ﻧﻔﺴﻪ ﻓﻲ ﺑﻌﺾ ﺃﺟﺰﺍء ﺍﻟﻘﺮﺁﻥ ﺑﻘﻮﻟﻪ ”ﺃﻧﺎ“ ‪ ،‬ﻭﻓﻲ ﺃﺟﺰﺍ َء ﺃﺧﺮﻯ‬ ‫ِ‬ ‫ﺴﺘﺨﺪﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ -‬ﻭﻫﻲ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ‪َ -‬‬ ‫ﻛﻠﻤﺔ "ﻧﺤﻦ" ﻟﻺﺷﺎﺭﺓ‬ ‫ﺑﻘﻮﻟﻪ ”ﻧﺤﻦ"‪ ،‬ﻭ َﺗ‬ ‫ﺇﻟﻰ ﺟﻤﺎﻋﺔ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺷﺨﺺ ﻭﺍﺣﺪ ﺑ َ‬ ‫ُﻐﻴﺔ ﺇﺛﺎﺭﺓ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟ َﻌ َﻈ َﻤﺔ ﻭﺍﻻﺣﺘﺮﺍﻡ‬ ‫ِ‬ ‫ِ‬ ‫ﻟﺪﻯ ﺍﻟﺴﺎﻣﻊ‪ ،‬ﻭﻳُﺸﺒﻪ ﻫﺬﺍ ﺍﺳﺘﺨﺪﺍ َﻡ ﺍﻟﻤﻠﻮﻙ ﻟﻜﻠﻤﺔ "ﻧﺤﻦ" ﻓﻲ ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ‬ ‫ﻛﺎﻹﻧﺠﻠﻴﺰﻳﺔ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺳﻨُﻘ ﱢﺪﻡ ﻟﻚ ﻓﻲ ﺍﻷﺟﺰﺍء ﺍﻟﺘﺎﻟﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﺳ َﻮﺭﻩ‪.‬‬ ‫ﻧﻤﺎﺫﺝ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ﻭﺗﺘﻤﻴﺰ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻬﺎ‬ ‫ﻛﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺬﻱ‬ ‫ﺃﺻﺢ ﺍﻟﻜﻠﻤﺎﺕ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻷﻧﻬﺎ‬ ‫ﱡ‬ ‫ِ‬ ‫ِ‬ ‫ﺃﻧﻔﺴﻨﺎ‪.‬‬ ‫َﻳﻌﺮﻓﻨﺎ َ‬ ‫ﺃﻛﺜﺮ ﻣﻤﱠﺎ َﻧﻌﺮﻑ َ‬ ‫ﻭﻳﺒﻴﱢﻦ ﺍﷲ ﻟﻨﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﻳﺮﻳﺪ ﻣﻨﱠﺎ ﺃﻥ ﻧﺘﻌﻠﱠﻢ ﺩﺭﻭﺳﺎً ﻣﻦ ﺣﻴﺎﺓ ﺍﻷﻧﺒﻴﺎء‪ ،‬ﺣﻴﺚ‬ ‫ﻳﻘﻮﻝ ﻓﻲ ﺇﺣﺪﻯ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬

‫ﱢُ‬ ‫َْ‬ ‫َﺎﺏ َﻣﺎ َﻛ َ‬ ‫ﻟَ َﻘ ْﺪ َﻛ َ‬ ‫ﺎﻥ َﺣ ِﺪﻳﺜﺎً ﻳ ْﱡﻔ َﺘ َﺮﻯ َﻭﻟَـ ِﻜﻦ‬ ‫ﺎﻥ ِﻓﻲ َﻗ َ‬ ‫ﺼِ‬ ‫ﺼ ِﻬ ْﻢ ِﻋ ْﺒ َﺮ ٌﺓ ﻷ ْﻭﻟِﻲ ﺍﻷﻟﺒ ِ‬ ‫ﺼ َ‬ ‫ﻴﻞ ُﻛ ﱠﻞ َﺷ ْﻲ ٍء َﻭ ُﻫ ًﺪﻯ َﻭ َﺭ ْﺣ َﻤ ًﺔ ﻟﱢ َﻘ ْﻮﻡ ﻳ ْ‬ ‫َﺗ ْﺼ ِﺪ َ‬ ‫ُﺆ ِﻣ ُﻨ َ‬ ‫ﻳﻖ ﺍﻟﱠ ِﺬﻱ َﺑﻴ َ‬ ‫ﻮﻥ‬ ‫ْﻦ َﻳ َﺪ ْﻳ ِﻪ َﻭ َﺗ ْﻔ ِ‬ ‫ٍ‬ ‫‪[111‬‬ ‫]ﻳﻮﺳﻒ‪111 :‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺃَﻟَ ْﻢ َﻳ َﺮ ْﻭ ْﺍ َﻛ ْﻢ ﺃَ ْﻫﻠَ ْﻜ َﻨﺎ ِﻣﻦ‬ ‫َﻗ ْﺒﻠِ ِﻬﻢ ﱢﻣﻦ َﻗ ْﺮ ٍﻥ‬ ‫]ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪[6 :‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ً‬ ‫ﱟ‬ ‫ﺷﺨﺼﻴﺔ ﻷ ﱠﻭﻝ ﺇﻧﺴﺎﻥ‪.‬‬ ‫ﺑﺸﺮﻱ ﻛﺎﻥ ﺁﺩﻡ‪ ،‬ﻳُﻘ ﱢﺪﻣﻮﻥ ﻣﺰﺍﻋ َﻤﻬﻢ ﺍﻟﺨﺎﺻﺔ‪ ،‬ﻓﺰﻳﱠﻔﻮﺍ‬ ‫ﻛﺎﺋﻦ‬ ‫ٍ‬ ‫ﱠ‬ ‫ً‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬ ‫ﺍﻟﺨﻴﺎﻟﻲ ﺍﻟﺬﻱ ﺃﻟﻔﻮﻩ؛ ﱠ‬ ‫ﻏﻴﺮ ﺍﻟﻤُﺬﻧ َﺒﺔ )ﺃﻱ ﺍﻟﺘﻲ‬ ‫ﻭﻭﻓﻘﺎ ﻟﻠﺴﻴﻨﺎﺭﻳﻮ‬ ‫ﻓﺈﻥ ﺍﻟ َﺒﺸ َﺮ ﻭﺍﻟﻘﺮﻭ َﺩ َ‬ ‫ﱢ‬ ‫ِ‬ ‫ﻣﺨﻠﻮﻕ ﻭﺍﺣﺪ‪ ،‬ﺃﻱ ﱠ‬ ‫ﻻ ﺫﻳﻞ ﻟﻬﺎ؛ ﻣﺜﻞ ﺍﻟﺸﻤﺒﺎﻧﺰﻱ ﻭﺍﻟﻐﻮﺭﻳﻼ( ﻧﺒﻌﺖ ﻣﻦ‬ ‫ﺃﻥ ﻟﻬﺎ َﺳﻠَ ًﻔﺎ‬ ‫ٍ‬ ‫ﻣﺸﺘﺮ ًﻛﺎ‪ ،‬ﺛﻢ ﺗﻄ ﱠﻮﺭﻭﺍ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺇﻟﻰ ﺣﺎﻟﺘﻬﻢ ﺍﻟﺤﺎﻟﻴﺔ‪ .‬ﻓﺈﺫﺍ ﺳﺄﻟ َﺘﻬﻢ ﻋﻦ ﻛﻴﻔﻴﺔ‬ ‫َ‬ ‫ِ‬ ‫ً‬ ‫ﺣﺪﻭﺙ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻏﻴﺮ ﺍﻟﻤﻌﺘﺎﺩﺓ‪ ،‬ﱠ‬ ‫ﺇﺟﺎﺑﺔ ﻭﺍﺣﺪ ًﺓ ﻫﻲ ﻗﻮﻟﻬﻢ‪» :‬ﺣﺪَﺛﺖ‬ ‫ﻓﺈﻥ ﻟﺪﻳﻬﻢ‬ ‫َ ِ‬ ‫ﻃﻠﺒﺖ ﻣﻨﻬﻢ ﺗﻘﺪﻳﻢ ﱢ‬ ‫ﺑﺎﻟﺼﺪﻓﺔ «‪ .‬ﻭﺇﺫﺍ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺯﻋﻤﻬﻢ ﻓﺈﻧﱠﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ‪.‬‬ ‫ﱡ‬ ‫ﺃﻱ ٍ‬ ‫ُِ‬ ‫ٌِ‬ ‫ٌ‬ ‫ﻗﻄﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺑﻘﺎﻳﺎ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﺔ ﺗﺜﺒﺖ‬ ‫ﻭﺍﺧﺘﺼﺎﺭﺍً ﻟﻤﺎ ﺳﺒﻖ؛ ﻓﺈﻧﱠﻪ ﻻ ﺗﻮﺟﺪ ﻭﻻ‬ ‫ﱠ‬ ‫ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺗﻄ ﱠﻮﺭ ﻣﻦ ﻣﺨﻠﻮﻕ ﺁﺧﺮ‪.‬‬ ‫ِ‬ ‫ٌ‬ ‫َ‬ ‫ﺇﺟﺎﺑﺔ ﺟﺎﻫﺰﺓ‪ :‬ﱠ‬ ‫ﺇﻥ َ‬ ‫ﺑﻌﺾ‬ ‫ﺳﺄﻟﺖ‪ :‬ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﺒﻘﺎﻳﺎ ﻣﻦ ﺍﻟﻤﺎﺿﻲ؟ ﻓﻬﻨﺎﻙ‬ ‫ﻓﺈﺫﺍ‬ ‫ﺣﻔﺮﻳﺎﺕ؛ ﺗﺒﻘﻰ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺍﻟﺤﻴﺔ ﺗﺘﺮﻙ ﺁﺛﺎﺭﺍً ﺣﻴﻦ ﺗﻤﻮﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺒﻘﺎﻳﺎ ﺍﻟﺘﻲ ﻧﺴﻤﱢﻴﻬﺎ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ْ‬ ‫ﻭﻟﻜﻦ ﻟ َﻴﺤ ُﺪ َﺙ ﻫﺬﺍ؛ ﻓﺈﻧﱠﻪ ﻳﺠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﺨﻠﻮﻕ ﺃﻥ‬ ‫ﻟﻤﻼﻳﻴﻦ ﺍﻟﺴﻨﻴﻦ ﺩﻭﻥ ﺗﻐﻴﻴﺮ‪.‬‬ ‫ﻳُﺤ َﺒﺲ ﻓﺠﺄ ًﺓ ﻓﻲ ﺑﻴﺌ ٍﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻷﻛﺴﺠﻴﻦ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ؛ ﺇﺫﺍ ﺣﺪﺙ ﺃﻥ ﺗ ﱠﻢ‬ ‫ِ‬ ‫ً ُِ ِ‬ ‫ُ‬ ‫ﱠ‬ ‫ﺍﻟﺮﻣﺎﻝ ﻟﻤﻼﻳﻴﻦ ﺍﻟﺴﻨﻴﻦ‪ ،‬ﻓﺈﻥ ﺑﻘﺎﻳﺎ ﻫﺬﺍ‬ ‫ﻄﺎﺋﺮ ﻋﻠﻰ ﺍﻷﺭﺽ ﺗﻐﻄﻴﺘﻪ ﻓﺠﺄﺓ ﺑﻜ‬ ‫ﻮﻡ ﻣﻦ ﱢ‬ ‫ﻟ ٍ‬ ‫ٍ ِ ِ‬ ‫ِ‬ ‫ﺍﻟﻄﺎﺋﺮ ﻳُﻤﻜﻦ ﺃﻥ ﺗﺒﻘﻰ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ .‬ﻭﺑﺎﻟﻤ ْﺜﻞ؛ ﱠ‬ ‫ﻓﺈﻥ ﻫﻨﺎﻙ ﻣﻮﺍ ﱡﺩ ﺗُﻔﺮ ُﺯﻫﺎ ﺍﻷﺷﺠﺎﺭ‬ ‫ِ‬ ‫ﱢ‬ ‫َ‬ ‫ﺍﻟﻌﺴﻞ ﺣﺸﺮ ًﺓ‪ ،‬ﺛﻢ‬ ‫ﻭﺗﻐﻄﻲ ﺃﺣﻴﺎﻧﺎً ﻫﺬﻩ ﺍﻟﻤﺎﺩ ُﺓ ﺍﻟﺘﻲ ﺗُ ْﺸﺒﻪ‬ ‫ﺗُﺴﻤﱠﻰ "ﺍﻟﺮﺍﺗﻴﻨﺠﺎﺕ"‪،‬‬ ‫ِ‬ ‫ﺗﺘﺤ ﱠﻮﻝ ﺇﻟﻰ ﻣﺎ ﱠﺩﺓ ﺻﻠﺒﺔ ﺗُﺴﻤﱠﻰ "ﺍﻟﻜﻬﺮﻣﺎﻥ"‪ ،‬ﻓﺘﺤﻔﻆ ﺍﻟﺤﺸﺮ َﺓ ﺍﻟﻤﻴ َ‬ ‫ﱢﺘﺔ ﻟﻤﻼﻳﻴﻦ ﺍﻟﺴﻨﻴﻦ‬ ‫ِ‬ ‫‪.‬ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﱠ‬ ‫ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺤﻴﱠﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓً‬ ‫ﻧﺘﻤﻜﻦ ﻣﻦ ﺟﻤﻊ‬ ‫ٍ‬ ‫ﻓﻲ ﺍﻷﺯﻣﺎﻥ ﺍﻟﻐﺎﺑﺮﺓ‪ ،‬ﻭﺗُﺴﻤﱠﻰ ﻫﺬﻩ ﺍﻟﺒﻘﺎﻳﺎ "ﺣﻔﺮﻳﺎﺕ "‪.‬‬ ‫ً‬ ‫ﻭﻻ ﻳﻤﻜﻦ ﻟﻤﻦ ﻳﻘﺘﺮﺣﻮﻥ ﱠ‬ ‫ﻣﺘﻨﺎﺳﻼ ﻣﻦ‬ ‫ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻷ ﱠﻭﻝ ﻇﻬﺮ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‬ ‫ِ‬ ‫ِ‬ ‫ُﺬﻧﱠﺒﺔ‪ ،‬ﺃﻥ ﻳُﻈﻬﺮﻭﺍ ﺃﻳ َ‬ ‫ﻏﻴﺮ ﺍﻟﻤ َ‬ ‫ﱠﺔ ﺣﻔﺮﻳﱠ ٍﺔ ﺗﺜﺒﺖ ﻣﺰﺍﻋ َﻤﻬﻢ ‪.‬ﺃﻱ ﻟﻢ‬ ‫ﻣﺨﻠﻮﻕ ﻳﺸﺒﻪ‬ ‫ﺍﻟﻘﺮﺩﺓ َ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﻏﻴﺮ ﻣﻌﺘﺎ ٍﺩ‪ُ ،‬‬ ‫ٌ‬ ‫ﻳﻌﺜﺮ ﺃﺣﺪ ﻋﻠﻰ ﺃﻳﱠﺔ ﺣﻔﺮﻳﺔ ﺗﻨﺘﻤﻲ ﻟﻤﺨﻠﻮﻕ‬ ‫ﻭﻧﺼﻔﻪ ﺍﻵﺧﺮ‬ ‫ﺇﻧﺴﺎﻥ‪،‬‬ ‫ﻧﺼﻔﻪ‬ ‫ﻏﻴﺮ ﻣ َ‬ ‫ُﺬﻧﱠ ٍﺐ‪ْ .‬‬ ‫ﻭﺻﻮﺭ‬ ‫ﻟﺤﻔﺮﻳﺎﺕ ﻣُﺰﻳﱠﻔﺔ‪،‬‬ ‫ﻟﻜﻦ ﻣﺎ ﻓﻌﻠﻪ ﻫﺆﻻء ﺍﻟﻨﺎﺱ ﻫﻮ ﺗﻘﺪﻳﻤُﻬﻢ‬ ‫ﻗﺮ ٌﺩ ُ‬ ‫ٍ‬ ‫ٍ‬ ‫ﻭﺭﺳﻮﻣﺎﺕ ﻟﺘﻐﻄﻴﺔ ﻫﺬﺍ ﺍﻟﺘﺰﻳﻴﻒ‪ ،‬ﺑﻞ ﻭﺃﺩﺧﻠﻮﺍ ﻫﺬﻩ ﺍﻟﺮﺳﻮﻣﺎﺕ ﺍﻟﻤُﺰﻳﱠﻔﺔ ﻓﻲ ﺍﻟﻜﺘﺐ‬ ‫ٍ‬ ‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﻠﻤﺪﺍﺭﺱ‪.‬‬ ‫ِ‬ ‫ُ‬ ‫ﻛﺸﻒ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺰﻭﻳﺮ ﻫﺬﻩ ﺗﺪﺭﻳﺠﻴًّﺎ ﻭﺍﺣﺪ ًﺓ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻭﺗ ﱠﻢ‬ ‫ﻭﻧﺸﺮﻫﺎ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ‬ ‫ُ‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ُ‬ ‫ﺍﻷﻭﻝ‪:‬‬ ‫ﺍﻷﻭ ُﻝ‬ ‫ﻭﺍﻟﻨﺒﻲ ﱠ‬ ‫ﺍﻹﻧﺴﺎﻥ ﱠ‬ ‫ﱡ‬ ‫ﺁﺩ ُﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﱠ‬ ‫ﺗﺬﻛﺮ ﺃﻧﱠﻨﺎ ﺣﻴﻦ ﺗﻜﻠﱠﻤﻨﺎ ﻋﻦ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻗﻠﻨﺎ ﱠ‬ ‫ﺃﻥ ﺃﻭﻝ ﺇﻧﺴﺎﻥ ﻇﻬﺮ ﻋﻠﻰ ﺍﻷﺭﺽ‬ ‫ً‬ ‫ﻛﺎﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﺁﺩ ُﻡ َ‬ ‫ﺃﻭﻝ ﺍﻷﻧﺒﻴﺎء ﺃﻳﻀﺎً‪ ،‬ﺃﻱ ﱠ‬ ‫ﺭﺳﻮﻻ‬ ‫ﺃﻥ ﺍﷲ ﺃﺭﺳﻞ‬ ‫ﻷ ﱠﻭﻝ ﺟﻤﺎﻋﺔ ﺧﻠﻘﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﻋﻠﱠﻤﻬﺎ ﺩﻳ َﻨﻬﺎ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺃﻓﺮﺍ ُﺩﻫﺎ ﻋﺒﺎﺩﺍً‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻣﺨﻠﺼﻴﻦ ﷲ ‪.‬ﻭﻗﺪ ﻋﻠﱠﻢ ﺍﷲ ﺁﺩ َﻡ ﻛﻴﻒ ﻳﺘﻜﻠﱠﻢ‪ ،‬ﻭﻋﻠﱠﻤﻪ ﺍﻷﺳﻤﺎ َء ﻛﻠﱠﻬﺎ‪ ،‬ﻭﻳُﺨﺒﺮﻧﺎ‬ ‫ﻋﻦ ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﺿ ُﻬ ْﻢ َﻋﻠَﻰ ْﺍﻟ َﻤ َ َ َ َ َ‬ ‫َﻭ َﻋﻠﱠ َﻢ ﺁ َﺩ َﻡ َ‬ ‫ﺍﻷ ْﺳ َﻤﺎء ُﻛﻠﱠ َﻬﺎ ُﺛ ﱠﻢ َﻋ َﺮ َ‬ ‫ﻧﺒ ُﺌﻮ ِﻧﻲ ِﺑﺄَ ْﺳ َﻤﺎء‬ ‫ﻼ ِﺋ َﻜ ِﺔ ﻓﻘﺎﻝ ﺃ ِ‬ ‫َﻫ ُ‬ ‫ﺻﺎ ِﺩ ِﻗ َ‬ ‫‪[31‬‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪31 :‬‬ ‫ـﺆﻻء ﺇِﻥ ُﻛﻨ ُﺘ ْﻢ َ‬ ‫ﻭﻳُﻌﺘ َﺒﺮ ﺗﻌﻠﻴ ُﻢ ﺍﻟﻜﻼﻡ ً‬ ‫ﺷﻴﺌﺎ ﻫﺎﻣًّﺎ ًّ‬ ‫ﺟﺪﺍ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻭﺣﺪﻩ ﻣﻦ ﺩﻭﻥ ﺟﻤﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ‬ ‫ِ‬ ‫ﺍﻟﺤﻴﱠﺔ ﻟﺪﻳﻪ ﺍﻟﻘﺪﺭ ُﺓ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻓﻬﻲ ﺧﺎﺻﻴﺔ ﻟﻠﺒﺸﺮ ﻭﺣﺪﻫﻢ‪ .‬ﻭﻳﻌﻮﺩ ﺍﻟﻔﻀﻞ ﻓﻲ‬ ‫ﺍﻟﻜﻼﻡ ﺇﻟﻰ ُ‬ ‫ﺍﻟﻘﺪﺭﺓ ﺍﻷ ﱠﻭﻟﻴﺔ ﺍﻟﺘﻲ ﺧﻠﻘﻬﺎ ﺍﷲ ﻭ َﺑﺜﱠﻬﺎ ﻓﻲ ﺁﺩﻡ‪ ،‬ﺣﻴﺚ ﺃﺻﺒﺢ ﻓﻲ ﻗﺪﺭﺓ‬ ‫ِ‬ ‫ﻳﻌﺮ َ‬ ‫ﻭﻳﻌﻄﻲ ﻟﻬﺎ ﺃﺳﻤﺎء‪.‬‬ ‫ﻑ ﺍﻷﺷﻴﺎ َء ﻣﻦ ﺣﻮﻟﻪ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺃﻥ‬ ‫َ‬ ‫ﻭﺍﺳﺘﻄﺎﻋﺖ ﺍﻷﺟﻴﺎﻝ ﺍﻟﺘﻲ ﺗﻠﺖ ﺁﺩﻡ ﺃﻥ ﺗﺘﻜﻠﱠﻢ ﺑﺪﻭﺭﻫﺎ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻟﻬﺎ ﻣﺸﺎﻉ؛‬ ‫َﻓ ﱠ‬ ‫ﺘﺘﻤﻜ َﻦ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﺳﻒ ﺃﻭ ﺍﻟﺤﻤﺎﺱ‪ ،‬ﻛﻤﺎ ﺍﺭﺗﺪﻭﺍ ﺍﻟﻤﻼﺑﺲ‪ ،‬ﻭﺍﺳﺘﺨﺪﻣﻮﺍ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻵﻻﺕ‬ ‫ﺍﻟﻤﻮﺍﻫﺐ ﻓﻲ ﺍﻟﻤﻮﺳﻴﻘﻰ ﻭﺍﻟ َﻔ ﱢﻦ‪ .‬ﻭﺗُﻈﻬﺮ‬ ‫ﺍﻷﺩﻭﺍﺕ ﻭﺍﻷﺟﻬﺰ َﺓ‪ ،‬ﻭﺗﻤﻠﱠﻜﻮﺍ‬ ‫َ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ﻭﺍﻟﺮﺳﻮﻡ ﺍﻟﺠﺪﺍﺭﻳﱠﺔ‪ ،‬ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﺷﻴﺎء ﺍﻟﺘﻲ ﻋﺜﺮ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﻤﻮﺳﻴﻘﻴﱠﺔ؛ ﻣﺜﻞ ﺍﻟﻨﱠﺎﻱ ﱡ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻌﻠﻤﺎء ﻣﻊ ﺑﻘﺎﻳﺎ ﺍﻟ َﺒ َﺸﺮ ﺍﻷﻗﺪﻣﻴﻦ‪ ،‬ﺃﻧﱠﻬﻢ ﻛﺎﻧﻮﺍ ﺃﻧﺎﺳﺎً ﻣﺜﻠﻨﺎ؛ ﺃﻱ ﺃﻧﱠﻪ ﻋﻠﻰ ﺧﻼﻑ ﻣﺰﺍﻋﻢ‬ ‫ِ‬ ‫ً‬ ‫ﻓﺈﻥ ﺍﻟ َﺒ َﺸﺮ ﺍﻷﻭﺍﺋﻞ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﺃﺑﺪﺍً‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ؛ ﱠ‬ ‫ﻣﺘﻮﺣﺸﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﻮﻧﻮﺍ‬ ‫ﻣﺨﻠﻮﻗﺎﺕ‬ ‫ٍ‬ ‫ِ ِ‬ ‫ﺃﺑﺪﺍً‬ ‫ﻣﺨﻠﻮﻗﺎﺕ ﻭﺳﻄﺎً َ‬ ‫ﺑﻴﻦ ﺍﻟﻘ ْﺮﺩ ﻭﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ٍ‬ ‫ﻭﺗﻌﻠ ُﻢ ﺃﻧﱠﻪ ﻻ ﺍﻟﻘﺮ ُﺩ ﻭﻻ ﱡ‬ ‫ﺁﺧﺮ ﻳﻤﻜﻨﻪ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﻟﺘﻔﻜﻴﺮ ﺃﻭ‬ ‫ﺃﻱ‬ ‫ﺍﻟﺘﺼﺮﻑ ﻣﺜﻞ‬ ‫ﱡ‬ ‫ﻣﺨﻠﻮﻕ َ‬ ‫ٍ‬ ‫ِ‬ ‫ﺧﺺ ﺍﷲُ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﺣﺪَﻩ ﺑ ُﻜ ﱢﻞ ﻫﺬﻩ ُ‬ ‫َ‬ ‫ﺍﻟﻘ ُﺪﺭﺍﺕ )ﻭﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ‬ ‫ﺍﻹﻧﺴﺎﻥ؛ ﻓﻘﺪ ﱠ‬ ‫ِ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻛﺘﺎﺏ ﻋﺠﺎﺋﺐ ْ‬ ‫ُ‬ ‫ﺧﻠﻖ ﺍﷲ ﻟﻬﺎﺭﻭﻥ ﻳﺤﻴﻰ(‬ ‫ﺣﻮ َﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻳُﻤﻜﻨُﻚ‬ ‫ْ‬ ‫ﺇﻥ َ‬ ‫ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ َﻗﺒ َ‬ ‫ُﻮﻝ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻘﺎﺋﻠﺔ‪ :‬ﱠ‬ ‫ﻭﺭﻏﻢ ﻫﺬﺍ ﱠ‬ ‫ﺃﻭﻝ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫َْ ْ ِ‬ ‫ﺒﺪﺃ ﻣﻦ‬ ‫ﺍﻟﺮﺋﻴﺴﻲ ﻟﻠﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻈﺎﻫﺮ ﺑﺼﺪﺍﻗﺘﻪ ﺇﻳﺎﻙ ﺇﻧﻤﺎ ﻫﻮ ﺃﻥ ﻳﺨﺪﻋﻚ؟ ﻭﻟﻨ‬ ‫ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺒﺪﺍﻳﺔ ﺍﻷﻭﻟﻰ؛ ﻟﻨُ ﱢ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻋﺪ ﱠﻭﻧﺎ‪ ،‬ﻭﻟ َﻨﻌﺮ َ‬ ‫ُ‬ ‫ﻑ ﻫﺬﺍ ﺳﻮﻑ ﻧﺮﺟﻊ‬ ‫ﺃﻧﻔﺴﻨﺎ ﻟ َﻢ ﻛﺎﻥ‬ ‫ﺬﻛ َﺮ َ‬ ‫ﺇﻟﻰ ﻗﺼﺔ ﺁﺩﻡ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ِ‬ ‫ﻭﻳ ْ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻟَ َﻘﺐ ﺍﻟﺸﻴﻄﺎﻥ ﺣﺘﻰ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺍﺳﻤًﺎ ﻋﺎﻣًّﺎ ﱢ‬ ‫ُ‬ ‫ُﻄﻠﻖ‬ ‫ﻟﻜﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺘﻲ‬ ‫ِ‬ ‫ﻹﻏﻮﺍء ﺍﻹﻧﺴﺎﻥ ﺑﻌﻴﺪﺍً ﻋﻦ ﻃﺮﻳﻖ ﺍﷲ‪ .‬ﻭﻳ َ‬ ‫ﺇﺑﻠﻴﺲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ُﺬﻛﺮ‬ ‫ﻧﻔﺴﻬﺎ‬ ‫ُ‬ ‫ﻭﻫﺒﺖ َ‬ ‫ﺗﻤﺮﺩ ﻋﻠﻰ ﺍﷲ ﺣﻴﻦ ﺧﻠَ َﻖ ﺍﷲُ ﺁﺩﻡ‪.‬‬ ‫ﻳﺮ ﺍﻷﺻﻴﻞ ﺍﻟﺬﻱ ﱠ‬ ‫ﺑﺎﻋﺘﺒﺎﺭﻩ ﱢ‬ ‫ﺍﻟﺸﺮ َ‬ ‫ِ‬ ‫ﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﺍﷲ َﺧﻠَﻖ ﺁﺩﻡ‪ ،‬ﺛُﻢ ﻃﻠﺐ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺴﺠﻮ َﺩ‬ ‫ﻭﻭﻓﻘﺎً ﻟﻠﻘ ﱠ‬ ‫ُ‬ ‫ﺇﺑﻠﻴﺲ ﻓﻘﺪ ﺭﻓﺾ ﺍﻟﺴﺠﻮ َﺩ ﻵﺩﻡ‪ ،‬ﱠ‬ ‫ﻭﺃﻛﺪ ﺑﺼﻮﺭ ٍﺓ‬ ‫ﺍﻟﻤﻼﺋﻜﺔ ﻷﻣﺮ ﺍﷲ‪ ،‬ﺃﻣﱠﺎ‬ ‫ﻟﻪ‪ .‬ﻭﺍ ْﻣ َﺘ َﺜ َﻞ‬ ‫ُ‬ ‫ِ‬ ‫ُﺮﻫﻢ ﺑﻤﺎ ﻳﺸﺎء‪،‬‬ ‫ﺍﻟﺘﻤﺮﺩ ﻋﻠﻰ ﺍﷲ‬ ‫َﻓ ﱠﺠﺔ ﻣﻦ‬ ‫ﱡ‬ ‫ﻭﻋﻘﻮﻕ ﻟ َﺤ ﱢﻖ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻓﻲ ﺃﻥ ﻳﺄﻣ َ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﻄ َﺮﺩ ﺍﷲُ‬ ‫ﺧﻴﺮ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪َ .‬‬ ‫ﻭﺗ َﺒ ﱠﺠﺢ َ‬ ‫ﺇﺑﻠﻴﺲ ِﻣﻦ ْ‬ ‫ﻭﺳﻮء‬ ‫ﺑﻜ ْﻮﻧﻪ ٌ‬ ‫ﺣﻀ َﺮﺗﻪ ﻟﻌﺼﻴﺎﻧﻪ ُ‬ ‫َ‬ ‫ﺃﺩﺑﻪ ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ ﱠ ِ ْ ِ‬ ‫َ‬ ‫ﻭﻗﺒْﻞ ﺃﻥ ﻳُﻐﺎﺩ َﺭ ْ‬ ‫ﺇﺑﻠﻴﺲ ﻣﻦ ﺍﷲ ُﻣﻬْﻠَ ًﺔ‪ ،‬ﺣﺘﻰ َﻳﺘﻤﻜﻦ ﻣﻦ ﺇﻏ َﻮﺍء‬ ‫ﺣﻀ َﺮ َﺓ ﺍﷲ‪َ ،‬ﻃﻠَﺐ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻭﻳﺘﺮﻛﺰ ُ‬ ‫ﺇﺑﻠﻴﺲ ﻓﻲ ﺃﻥ ﻳُﻐﻮ َﻱ ﺍﻟﻨﺎﺱ ﺣﺘﻰ َﻳﺠﻌﻠَﻬﻢ َﻳﺤﻴ ُﺪﻭﻥ ﻋﻦ ﺍﻟﻄﺮﻳﻖ‬ ‫ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻫﺪﻑِ َ‬ ‫ِ‬ ‫ُ‬ ‫ﻮﺭﻉ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻋﻦ ﺷﻲ ٍء ﻓﻲ ﺳﺒﻴﻞ‬ ‫ﺍﻟﻤﺴﺘﻘﻴﻢ‪ ،‬ﺃﺛﻨﺎء ﺍﻟﻤُﻬﻠَﺔ ﺍﻟﺘﻲ ﻣﻨﺤﻬﺎ ﺍﷲُ ﻟﻪ‪ .‬ﻭﻟﻦ َﻳ َﺘ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َﺟﻌْﻞ ﺃﻏﻠﺒﻴﱠﺔ ﺍﻟﻨﺎﺱ َﻳ َ‬ ‫َ‬ ‫ﻭﺃﺗﺒﺎﻋﻪ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺨﻀﻌﻮﻥ ﻟﻪ‪ .‬ﻭﻗﺪ ﺃَﻋﻠَﻦ ﺍﷲُ ﺃﻧﱠﻪ ﺳﻮﻑ ﻳُﺮﺳﻞ‬ ‫َ‬ ‫ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻭ َﻳ ُ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺬﻛﺮ‬

‫ﻭﺍ ﺇِﻻﱠ‬ ‫ﻭﺍ ﻵ َﺩ َﻡ َﻓ َﺴ َﺠ ُﺪ ْ‬ ‫ﺍﺳ ُﺠ ُﺪ ْ‬ ‫َﻭﻟَ َﻘ ْﺪ َﺧﻠَ ْﻘ َﻨﺎ ُﻛ ْﻢ ُﺛ ﱠﻢ َ‬ ‫ﺻ ﱠﻮ ْﺭ َﻧﺎ ُﻛ ْﻢ ُﺛ ﱠﻢ ُﻗ ْﻠ َﻨﺎ ﻟِ ْﻠ َﻤﻶ ِﺋ َﻜ ِﺔ ْ‬ ‫َﻚ ﺃَﻻﱠ َﺗ ْﺴ ُﺠ َﺪ ﺇ ْﺫ ﺃَ َﻣ ْﺮ ُﺗ َﻚ َﻗ َ‬ ‫ﺎﻝ َﻣﺎ َﻣ َﻨﻌ َ‬ ‫ﻳﻦ َﻗ َ‬ ‫ﺎﺟ ِﺪ َ‬ ‫ﺎﻝ ﺃَ َﻧ ْﺎ‬ ‫ﺇِ ْﺑﻠِ َ‬ ‫ﻴﺲ ﻟَ ْﻢ َﻳ ُﻜﻦ ﱢﻣ َﻦ ﱠ‬ ‫ﺍﻟﺴ ِ‬ ‫ِ‬ ‫ْ‬ ‫َْ‬ ‫ﻴﻦ َﻗ َ‬ ‫ﺎﻝ َﻓ ْ‬ ‫ﺎﻫ ِﺒ ْﻂ ِﻣ ْﻨ َﻬﺎ َﻓ َﻤﺎ َﻳ ُﻜ ُ‬ ‫ﻮﻥ ﻟَ َﻚ‬ ‫ﺎﺭ َﻭ َﺧﻠَﻘ َﺘ ُﻪ ِﻣﻦ ِﻃ ٍ‬ ‫َﺧ ْﻴ ٌﺮ ﱢﻣ ْﻨ ُﻪ َﺧﻠﻘ َﺘ ِﻨﻲ ِﻣﻦ ﱠﻧ ٍ‬

‫َﻮﻡ ُﻳ ْﺒﻌ ُ‬ ‫َ‬ ‫ﻳﻦ َﻗ َ‬ ‫ﻴﻬﺎ َﻓ ْ‬ ‫َﺜ َ‬ ‫ﺎﻏ ِﺮ َ‬ ‫ﺃَﻥ َﺗ َﺘ َﻜ ﱠﺒ َﺮ ِﻓ َ‬ ‫ﻮﻥ‬ ‫ﺎﺧ ُﺮ ْﺝ ﺇِﱠﻧ َﻚ ِﻣ َﻦ ﱠ‬ ‫ﺎﻝ ﺃَ ِ‬ ‫ﺍﻟﺼ ِ‬ ‫ﻧﻈ ْﺮ ِﻧﻲ ﺇِﻟﻰ ﻳ ْ ِ‬ ‫ﺻ َﺮ َ‬ ‫ﺎﻝ ﺇ ﱠﻧ َﻚ ِﻣ َﻦ ﺍﻟ ُﻤ َ‬ ‫ﻳﻦ َﻗ َ‬ ‫َ َ‬ ‫ﻨﻈ ِﺮ َ‬ ‫ﺍﻃ َﻚ ْﺍﻟ ُﻤ ْﺴ َﺘ ِﻘﻴ َﻢ‬ ‫ﺎﻝ َﻓ ِﺒ َﻤﺎ ﺃَ ْﻏ َﻮ ْﻳ َﺘ ِﻨﻲ َﻷ ْﻗ ُﻌ َﺪ ﱠﻥ ﻟَ ُﻬ ْﻢ ِ‬ ‫ﻗ ِ‬ ‫ُﺛ ﱠﻢ ﻵ ِﺗﻴ ﱠَﻨ ُﻬﻢ ﱢﻣﻦ َﺑﻴ َ‬ ‫ﻳﻬ ْﻢ َﻭ ِﻣ ْﻦ َﺧ ْﻠ ِﻔ ِﻬ ْﻢ َﻭ َﻋ ْﻦ ﺃَ ْﻳ َﻤﺎ ِﻧ ِﻬ ْﻢ َﻭ َﻋﻦ َﺷ َﻤﺂ ِﺋﻠِ ِﻬ ْﻢ‬ ‫ِ‬ ‫ْﻦ ﺃ ْﻳ ِﺪ ِ‬ ‫ﺍﺧ ُﺮ ْﺝ ِﻣ ْﻨ َﻬﺎ َﻣ ْﺬ ُﺅﻭﻣﺎً ﱠﻣ ْﺪ ُﺣﻮﺭﺍً ﻟﱠ َﻤﻦ َﺗﺒﻌ َ‬ ‫ﻳﻦ َﻗ َ‬ ‫ﺎﻝ ْ‬ ‫َﻭ َﻻ َﺗ ِﺠ ُﺪ ﺃَ ْﻛ َﺜ َﺮ ُﻫ ْﻢ َﺷﺎ ِﻛ ِﺮ َ‬ ‫َﻚ‬ ‫ِ‬ ‫ِﻣ ْﻨ ُﻬ ْﻢ َﻷ ْﻣ ﱠ‬ ‫‪[18‬‬ ‫‪18-11‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪11:‬‬ ‫ﻸﻥ َﺟ َﻬ ﱠﻨ َﻢ ِﻣﻨ ُﻜ ْﻢ ﺃَ ْﺟ َﻤ ِﻌﻴﻦ ]ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪:‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺑﻌﺪ َﻃ ْﺮﺩ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻌﻴﺪﺍً ﻋﻦ ْ‬ ‫ﺍﻟﺼﺮﺍﻉ ﺍﻟﺬﻱ ﺳﻮﻑ‬ ‫ﺣﻀ َﺮﺓ ﺍﷲ‪َ ،‬ﺷ َﺮﻉ ﻓﻲ ﱢ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ً‬ ‫ﻋﻠﻤﻴﺔ‪ .‬ﻭﻧﻈﺮﺍً ﱠ‬ ‫ﻷﻥ‬ ‫ﺗﺰﻳﻴﻔﺎﺕ‬ ‫ٍ‬ ‫ِ‬ ‫ﻏﻴﺮ‬ ‫ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻤﺰﺍﻋﻢ ُ‬ ‫ِ‬ ‫ﺣﻜﻤﺎ َء‪ ،‬ﻭﻳﺘﻤﻴﱠﺰﻭﻥ ﺑﺎﻟﻌﻨﺎﺩ‪،‬‬ ‫ﻓﺈﻧﱠﻪ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ‬ ‫ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﻘﺒﱠﻠﻮﺍ ﻭﺟﻮ َﺩ ﺍﷲ‪،‬‬ ‫ِ‬ ‫ُﺪﺭﻛﻮﺍ ﺃﻧﱠﻪ ﻳﺨﻠُﻖ ﱠ‬ ‫ﻛﻞ ﺷﻲء‪.‬‬ ‫ﻭﻳ‬ ‫ﻭﺭﻏﻢ ﱠ‬ ‫ﺃﻥ ﻋﺪﺩ ﻫﺆﻻء ﺍﻟﻨﺎﺱ‬ ‫ِ‬ ‫ﻳﺘﻀﺎ َءﻝ ﺑﺼﻮﺭﺓ ﻣﺴﺘﻤ ﱠﺮﺓ‪،‬‬ ‫ِ‬ ‫ﻓﺈﻧﱠﻪ ﻣﺎﺯﺍﻟﺖ ﻫﻨﺎﻙ َﺑﻘﻴﱠﺔ ﻣﻨﻬﻢ‬ ‫ﺗﺠﺘﻬﺪ ﻟﻨﺸﺮ ﻭﺟﻬﺎﺕ ﻧﻈﺮﻫﻢ‬ ‫ِ‬ ‫ﺍﻟﻤُﺸ ﱠﻮﻫﺔ‪ ،‬ﻭﻳُﺼ ﱡﺮﻭﻥ ﻋﻠﻰ‬ ‫ِ‬ ‫ﱢ‬ ‫ﻭﻳﺆﻛ ُﺪﻭﻥ‬ ‫ﺗﺒﺮﻳﺮ ُﺣ َﺠﺠﻬﻢ‪،‬‬ ‫ٌ‬ ‫ﺻﺤﻴﺤﺔ ﻋﻠﻤﻴًّﺎ‪ .‬ﻭﺭﻏﻢ‬ ‫ﺃﻧﱠﻬﺎ‬ ‫ﻓﺈﻥ ﱠ‬ ‫ﺫﻟﻚ ﱠ‬ ‫ﻛﻞ ﺑﺤﺚ ﻳﺘ ﱡﻢ ﺇﺟﺮﺍﺅﻩ‪،‬‬ ‫ِ‬ ‫ُ‬ ‫ﻭﻛ ﱠﻞ ﺩﻟﻴﻞ ﻳﻘ ﱢﺪﻣﻪ ﺍﻟﻨﺎﺑﻬﻮﻥ ﻣﻦ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻌﻠﻤﺎء ﻳُﺜﺒ ُﺖ ﱠ‬ ‫ﻏﻴﺮ‬ ‫ﺃﻥ ﺍﻟﻘﺮ َﺩ َ‬ ‫ﺍﻟﻤُﺬﻧﱠﺐ ﻟﻢ ﻳﺘﻄ ﱠﻮﺭ ﺇﻟﻰ ﺇﻧﺴﺎﻥ‪.‬‬ ‫ِ‬ ‫ﺧﺎﺻ ٍﺔ ‪ُ -‬ﻣ َﻤﺎﺛ ً‬ ‫ﻼ ﻟﻺﻧﺴﺎﻥ‬ ‫ﻭﻛﺎﻥ ﺁﺩ ُﻡ ‪ -‬ﻭﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻷ ﱠﻭﻝ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﷲ ﺑﻌﻨﺎﻳﺔ ﱠ‬ ‫ِ‬ ‫ﺍﻟﻤﻌﺎﺻﺮ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﻭﻟﻢ ﻳﻜﻦ ﻳﺨﺘﻠﻒ ﻋﻨﱠﺎ ﻓﻲ ﱢ‬ ‫ﺃﻱ ﺷﻲء‪ ،‬ﻭﻫﺬﻩ ﻫﻲ‬ ‫ِ‬ ‫ٌ‬ ‫ﻗﻀﻴﺔ ﻓﻲ ﻏﺎﻳﺔ ﺍﻷﻫﻤﻴﺔ ﻳﺨﺒﺮﻧﺎ ﺍﷲ‬ ‫ﺍﻟﺤﻘﺎﺋﻖ ﺍﻟﺘﻲ ﻳُﺨﺒ ُﺮﻧﺎ ﺍﷲ ﺑﻬﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ‪.‬ﻭﺗﺒﻘﻰ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﺑﻬﺎ ﻋﻦ ﺁﺩﻡ‪ ،‬ﻭﻫﻲ ﻗﺼﺔ ﺁﺩ َﻡ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻋﺪ ﱢﻭ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬

‫ﻋﺪﻭ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻷﻛﺒﺮ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﱡ‬

‫ِ‬ ‫ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﻋﻠﻤﺖ ﺑﻌﺾ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﺗﻌﺮﻑ ﺃﻧﱠﻪ‬ ‫ً ِ‬ ‫ﺑﻜﻞ ﱡ‬ ‫ﻳﻌﺮ ُﻓﻚ ﺟﻴﱢﺪﺍً‪ ،‬ﻭﻳﻠﺠﺄ ﱢ‬ ‫ﺍﻟﻄ ُﺮﻕ ﺇﻟﻰ ﺃﻥ ﻳﻐﻮ َﻳﻚ؟ ﻭﻫﻞ ﺗﻌﻠﻢ ﱠ‬ ‫ﺃﻥ ﺍﻟﻐﺮﺽ‬ ‫ﻫﻮ ﺃﻳﻀﺎ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻧﻮﺡ‬ ‫ﻧﺒﻲ ﺍﷲ ٌ‬ ‫ﱡ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﻮ َﻣﻪ‬ ‫ﺩﻋﺎ ٌ‬ ‫ﺇﻟﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ‪َ ،‬ﻣ َﺜﻠُﻪ َﻣ َﺜ ُﻞ‬ ‫ِ‬ ‫ﺟﻤﻴﻊ ﺍﻷﻧﺒﻴﺎء‪ ،‬ﻓﺄﺧ َﺒ َﺮﻫﻢ ﱠ‬ ‫ﺑﺄﻥ‬ ‫ِ‬ ‫ِ‬ ‫ُﺆﻣﻨﻮﺍ ﺑﺎﷲ ﺧﺎﻟﻖ ﱢ‬ ‫ﻛﻞ‬ ‫ﻋﻠﻴﻬﻢ ﺃﻥ ﻳ‬ ‫ﺷﻲء‪ ،‬ﻭﻳﺠﺐ ﻋﻠﻴﻬﻢ ﱠ‬ ‫ﺃﻻ َﻳﻌﺒﺪﻭﺍ‬ ‫ﱠ‬ ‫ﻭﺇﻻ ﻓﺈﻧﻬﻢ ﺳﻮﻑ‬ ‫ﺃﺣﺪﺍً ﺳﻮﺍﻩ‪،‬‬ ‫ِ‬ ‫ﻳ َ‬ ‫ُﻌﺎﻗﺒﻮﻥ‪ .‬ﻭﻳُﺨﺒ ُﺮﻧﺎ ﺍﻟﻘﺮﺁﻥ ﻋﻦ‬ ‫ﻫﺬﺍ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻭﺍ ﺇﻻﱠ ﱠ‬ ‫َﻭﻟَ َﻘ ْﺪ ﺃَ ْﺭ َﺳ ْﻠ َﻨﺎ ُﻧﻮﺣﺎً ﺇﻟَﻰ َﻗ ْﻮ ِﻣ ِﻪ ﺇ ﱢﻧﻲ ﻟَ ُﻜ ْﻢ َﻧ ِﺬﻳ ٌﺮ ﱡﻣﺒ ٌ َ‬ ‫ﺍﷲ‬ ‫ِ‬ ‫ﻴﻦ ﺃﻥ ﻻﱠ َﺗ ْﻌ ُﺒ ُﺪ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﺏ ﻳ ْ َ‬ ‫ﺇ ﱢﻧ َﻲ ﺃَ َﺧ ُ‬ ‫‪[26‬‬ ‫ﻴﻢ ]ﺳﻮﺭﺓ ﻫﻮﺩ‪26 – 25 :‬‬ ‫ﺎﻑ َﻋﻠَ ْﻴ ُﻜ ْﻢ َﻋ َﺬ َ‬ ‫ِ‬ ‫َﻮ ٍﻡ ﺃﻟِ ٍ‬

‫ﻭﺭﻏﻢ ﺟﻤﻴﻊ ﺗﺤﺬﻳﺮﺍﺗﻪ‪ ،‬ﻟَﻢ ﻳﺆﻣﻦ ﺑﻨﻮﺡ ﺇﻻ ٌ‬ ‫ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺑﻨﺎ ًء ﻋﻠﻰ ﺫﻟﻚ؛‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ِ‬ ‫ﻳﻮﻡ ﺍﻟﺤﺴﺎﺏ‪ .‬ﻭﻣﻨﺬ ﺫﻟﻚ ﺍﻟﺤﻴﻦ ﻓﺈﻧﱠﻪ َﺗﺴﻠﱠ َﻂ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ِﺑ َﻤ ْﻜ ٍﺮ ُ‬ ‫ﻭﺧ َﻄ ٍﻂ‬ ‫ﻳﺴﺘﻤ ﱡﺮ ﺇﻟﻰ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﺴﺘﺨﺪﻣﺎً ً‬ ‫ﻣﺴﺒﻮﻗ ٍﺔ ﻟﻴ ﱢ‬ ‫َ‬ ‫َ‬ ‫ﺍﻟﻐﺮﺽ‪ .‬ﻭﻛﻤﺎ َﻓﻬﻤﺖ ﺍﻵﻥ‬ ‫ُﺤﻘﻖ ﻫﺬﺍ‬ ‫ﻏﻴﺮ‬ ‫ﻹﻏﻮﺍﺋﻬﻢ‪،‬‬ ‫ﻃﺮﻗﺎ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫َ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻋﺪ ﱞﻭ ﻳُﻤﻜ‬ ‫ﻓﺈﻥ‬ ‫ﺍﻟﺴﺒﺐ‬ ‫ﻤﻜﺮ ﺷﺪﻳﺪ ﻭﺩﻫﺎء‪ .‬ﻭﻟﻬﺬﺍ ﱠ‬ ‫ﻨﻪ ﺃﻥِ َﻳﺪﺧﻞ ﺇﻟﻰ ﺍﻹﻧﺴﺎﻥ ﺑ ٍ‬ ‫ِ ً ْ ِ ِ‬ ‫ِ‬ ‫ﻳﺠ ُﺐ ﻋﻠﻴﻚ ﺃﻥ َ‬ ‫ﺗﻜﻮﻥ ﺣﺬﺭﺍ ﻟﺘﻨ ُﺠ َﻮ ﻣﻦ ﺣ َﻴﻠﻪ‪.‬‬ ‫ِ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ َﻳﻜﻤُﻦ ﻟﻚ ﺍﻵﻥ ﻭﻳ ﱢ‬ ‫ﺗﻨﺲ ﺃﺑﺪﺍً ﱠ‬ ‫َ‬ ‫ُﺨﻄﻂ ﻟﻺﻳﻘﺎﻉ ﺑﻚ‪ .‬ﻭﻫﻮ ﻳُﺤﺎﻭﻝ‬ ‫ﺃﻥ‬ ‫ﻭﻻ َ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﻲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﺃﻥ َﻳﻤﻨ َﻌﻚ ﻣﻦ ﺇﻛﻤﺎﻝ ﻗﺮﺍءﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻳُﺤﺎﻭﻝ ﻣ ْﻨ َﻌﻚ ﻣﻦ ﺍﻟﺘ َﻔ ﱡﻜﺮ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﻴﻤﺎ ﻗﺮﺃﺗﻪ‪ ،‬ﻭﻳﺤﺎﻭﻝ ﺃﻥ َﻳﻌ َ‬ ‫ُﻮﻗﻚ ﻋﻦ ﺃﺩﺍء ﺍﻷﻓﻌﺎﻝ ﺍﻟﺨﻴﱢﺮﺓ‪ ،‬ﻭﻳُﻐﺮ َﻳﻚ ﺣﺘﻰ ﺗُﻌﺎﻣ َﻞ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻐﻴﺮ‬ ‫ﺑ‬ ‫ُﺮﻭ َﻧﻚ‬ ‫ﺍﺣﺘﺮﺍﻡ ﻭ َﺗﻌﺼ َﻴﻬﻢ‪ .‬ﻛﻤﺎ ﻳﺴﻌﻰ ﻷﻥ ﻳﻤﻨ َﻌﻚ ﻣﻦ ُﺷﻜﺮ ﺍﷲ ﻭﻣﻦ‬ ‫ﺍﻟﺬﻳﻦ َﻳﻜﺒ ُ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ُﺤﺎﻭﻝ ﺃﻥ ﻳﻤﻨ َﻌﻚ ِﻣﻦ ﺃﻥ َ‬ ‫ﺍﻟﺼ ْﺪ َﻕ ﻓﻲ ﺟﻤﻴﻊ ﺃﺣﻮﺍﻟﻚ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻚ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳ‬ ‫ﺗﻘﻮﻝ ﱢ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﺨﺪﻋﻚ ﻭﻳ ﱢ‬ ‫ﱠ‬ ‫ﺃﻻ ﺗﺴ َﻤ َﺢ ﺃﺑﺪﺍً ﱠ‬ ‫ﻟﻠﺸﻴْﻄﺎﻥ ﻣﻦ ْ‬ ‫ُﻌﻄﻠَﻚ َﻋﻦ ﺃﻥ َ‬ ‫ﺗﻜﻮﻥ ﺇﻧﺴﺎﻧﺎً َﺫﺍ ﺷﺨﺼﻴ ٍﺔ‬ ‫ﺃﻥ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﱢ‬ ‫ﻭﻳﻌﻄﻠَﻚ ﻋﻦ ﺍﻻﺳﺘﻤﺎﻉ ﻟﺼﻮﺕ ﺿﻤﻴﺮﻙ‪.‬‬ ‫َﺧﻴﱢﺮﺓ‪،‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭ َﻳﺠﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻠﺠﺄَ ﺇﻟﻰ ﺍﷲ ﻭﺗﺴﺄﻟَﻪ ﺃﻥ ﻳُﻌﻴ َﻨﻚ ﻭﻳُ ْﻨﺠ َﻴﻚ ﺣﻴﻦ ﺗُ ﱢ‬ ‫ﻔﻜﺮ ﻓﻲ ﻓﻜﺮ ٍﺓ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﻏﻴﺮ ﺭﺍﻏ َﺒ ٍﺔ ﻓﻲ ﺍﻟﻘﻴﺎﻡ ﺑﻔﻌﻞ ﺧﻴﺮ‪ ،‬ﻓﻬﺬﺍ ﻛﻠﱡﻪ ﻣﻦ ﺍﻟﺤ َﻴﻞ‬ ‫ﻧﻔﺴﻚ َ‬ ‫ﺷ ﱢﺮﻳﺮﺓ‪ ،‬ﺃﻭ ﺣﻴﻦ ﺗﺠﺪ َ‬ ‫ِ‬ ‫ﺗﻨﺲ ﺃﺑﺪﺍً ﱠ‬ ‫َ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻻ َﺳﻴْﻄﺮ َﺓ ﻭﻻ ُﺳ ْﻠ َ‬ ‫ﺃﻥ‬ ‫ﻄﺎﻥ ﻟﻪ ﻋﻠﻰ ﻣﻦ‬ ‫ﺍﻟﻤﺎﻛ َﺮﺓ ﻟﻠﺸﻴﻄﺎﻥ‪ ،‬ﻭﻻ َ‬ ‫ﻳﻤﺘﻠﻚ ﺍﻹﻳﻤﺎﻥ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ُِ ِ‬ ‫ﱠ ِ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻟﻐﺮﻕ‪.‬‬ ‫ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺇﻧﻘﺎﺫ‬ ‫ِ‬ ‫ِ‬ ‫ٌ ِ‬ ‫ﻗﻠﻴﻞ ﺟ ًّﺪﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺎﷲ ﻭﻭﺛﻘﻮﺍ ﺑﻪ‪ ،‬ﻣﻤﱠﺎ ﻗﺎﺩَﻫﻢ ﻟ ُﺮﻛﻮﺏ ﺍﻟﺴﻔﻴﻨﺔ ﻣﻊ‬ ‫ﻭﺁ َﻣﻦ ﻋﺪ ٌﺩ‬ ‫ِ‬ ‫ﻧﻮﺡ ﻭﺇﻧﻘﺎﺫ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﺃﺧﺬ ُﺭ ﱠﻛ ُ‬ ‫ﺎﺏ ﺍﻟﺴﻔﻴﻨﺔ ﻣﻦ ُﻛ ﱢﻞ ﻧﻮﻉ ﻣﻦ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺯﻭﺟﺎً؛ ﻛﻤﺎ‬ ‫ﺃﻣﺮﻫﻢ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳﺤﻜﻲ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫َﱠ ْ َ َ َ ُ‬ ‫ﻮﻥ َﻭ ْ‬ ‫ﻮﺡ َﻓ َﻜ ﱠﺬﺑُﻮﺍ َﻋ ْﺒ َﺪ َﻧﺎ َﻭ َﻗﺎﻟُﻮﺍ َﻣ ْﺠ ُﻨ ٌ‬ ‫ﺍﺯ ُﺩ ِﺟ َﺮ َﻓ َﺪ َﻋﺎ َﺭ ﱠﺑ ُﻪ‬ ‫ﻛﺬﺑَﺖ ﻗﺒْﻠ ُﻬ ْﻢ ﻗ ْﻮ ُﻡ ﻧ ٍ‬ ‫ﺎء ﱡﻣ ْﻨ َﻬ ِﻤﺮ َﻭ َﻓ ﱠﺠ ْﺮ َﻧﺎ َْ‬ ‫ﺍﻷ ْﺭ َ‬ ‫ﺽ‬ ‫ْﻮ َ‬ ‫ﺃَﱢﻧﻲ َﻣ ْﻐﻠُ ٌ‬ ‫ﺼ ْﺮ َﻓ َﻔ َﺘ ْﺤ َﻨﺎ ﺃَﺑ َ‬ ‫ﻮﺏ َﻓﺎﻧ َﺘ ِ‬ ‫ﺍﺏ ﱠ‬ ‫ﺍﻟﺴ َﻤﺎء ِﺑ َﻤ ٍ‬ ‫ٍ‬

‫ُﻋﻴُﻮﻧﺎً َﻓ ْﺎﻟ َﺘ َﻘﻰ ْﺍﻟ َﻤﺎء َﻋﻠَﻰ ﺃَ ْﻣﺮ َﻗ ْﺪ ُﻗ ِﺪ َﺭ َﻭ َﺣ َﻤ ْﻠ َﻨﺎ ُﻩ َﻋﻠَﻰ َﺫ ِ َ ْ‬ ‫ﺍﺡ َﻭ ُﺩ ُﺳ ٍﺮ‬ ‫ٍ‬ ‫ﺍﺕ ﺃﻟ َﻮ ٍ‬ ‫ﺎﻫﺎ ﺁﻳ ً‬ ‫ﺎﻥ ُﻛ ِﻔﺮ َﻭﻟَ َﻘﺪ ﱠﺗ َﺮ ْﻛ َﻨ َ‬ ‫َﺗ ْﺠ ِﺮﻱ ِﺑﺄَ ْﻋ ُﻴ ِﻨ َﻨﺎ َﺟ َﺰﺍء ﻟﱢ َﻤﻦ َﻛ َ‬ ‫َﺔ َﻓ َﻬ ْﻞ ِﻣﻦ ﱡﻣ ﱠﺪ ِﻛ ٍﺮ‬ ‫َﻓ َﻜﻴ َ‬ ‫ْﻒ َﻛ َ‬ ‫‪[16‬‬ ‫ﺍﻟﻘﻤﺮ‪16 – 9:‬‬ ‫ﺎﻥ َﻋ َﺬ ِﺍﺑﻲ َﻭ ُﻧ ُﺬ ِﺭ ]ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‪:‬‬ ‫ﻧﻔﺲ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻓﻲ ﺍﻷﺳﺎﺱ‪،‬‬ ‫ﺟﻤﻴﻊ ﺍﻷﻧﺒﻴﺎء ﺍﻟﺬﻳﻦ‬ ‫ﻭﻗﺪ ﺃﺑﻠﻎ‬ ‫ُ‬ ‫ﺃﺭﺳﻠَﻬﻢ ﺍﷲ ﻷﻗﻮﺍﻣﻬﻢ َ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﺍﻟﺮ ُﺳ ُﻞ ﺃﻗﻮﺍ َﻣﻬﻢ ﺃﺟﺮﺍً ﻓﻲ ﻣُﻘﺎﺑﻞ‬ ‫ﻭﺩﻋ ْﻮﺍ ﺃﻗﻮﺍﻣﻬﻢ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﻭﻃﺎﻋﺔ ُﺭ ُﺳﻠﻪ‪ .‬ﻭﻟﻢ ﻳﺴﺄﻝ ﱡ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﺎﻟﺮﺳﻞ ﻻ ﻳﻘ ﱢﺪﻣﻮﻥ‬ ‫َﺧﺪَﻣﺎﺗﻬﻢ‪ ،‬ﻓﻤﻦ ﺃﺭﺳﻠَﻬﻢ ﺍﷲُ ﻟﻨﻘﻞ ﻛﻠﻤﺎﺗﻪ ﻟﻠﻨﺎﺱ ﻻ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ‪ ،‬ﱡ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﻧﺘﻴﺠﺔ ُﺣﺒﱢﻬﻢ ﷲ َ‬ ‫ﺧﺪﻣﺎﺗﻬﻢ ﺇﻻ‬ ‫ﺍﻟﺮ ُﺳ ُﻞ‪ ،‬ﺃﺛﻨﺎء ﺗﻮﺻﻴﻞ ﺭﺳﺎﻻﺗﻬﻢ‪،‬‬ ‫ﻭﺧ ْﻮﻓﻬﻢ ﻣﻨﻪ‪ .‬ﻭﻳُﺠﺎﺑﻪ ﱡ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُﻌﺎﻣﻠُﻮ َﻧﻬﻢ ﺑ َﻘ ْﺴ َﻮﺓ‪ .‬ﻭﺯﻳﺎﺩ ًﺓ ﻋﻠﻰ ﻫﺬﺍ ﱠ‬ ‫ﻓﺈﻥ‬ ‫ﺍﻟﺼﻌﺎﺏ ﺣﻴﻦ َﻳ ُﺬﻣﱡﻬﻢ ﺃﻗﻮﺍﻣُﻬﻢ ﻭﻳ‬ ‫ﺍﻟﻌﺪﻳ َﺪ ﻣﻦ ﱢ‬ ‫ِ‬ ‫ُ ِ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺗﺂﻣﺮﻭﺍ ﻋﻠﻰ ْﻗﺘﻞ ﺃﻧﺒﻴﺎﺋﻬﻢ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻬﻢ‪ ،‬ﺑﻞ‬ ‫ﻭﺗﺠﺮﺃ ﺑﻌﻀﻬُﻢ‬ ‫ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﻘ َﺘﻠُﻮﻫﻢ ﻓ ً‬ ‫َ‬ ‫ﻭﻟﻜﻦ ﺑﻤﺎ ﱠ‬ ‫ْ‬ ‫ﺃﻥ ﺍﻷﻧﺒﻴﺎء ﻳﺨﺎﻓﻮﻥ ﺍﷲَ ﻭﺣﺪَﻩ ﻭﻻ ﻳﺨﺎﻓﻮﻥ ﺃﺣﺪﺍً ﺳﻮﺍﻩ‪،‬‬ ‫ﻌﻼ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ﻓﻘﺪ ﺃﻣﺮ ﺍﷲُ ﻧﻮﺣﺎً ﺃﻥ َﻳﺒﻨ َﻲ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﺳﻔ ً‬ ‫ﱠ‬ ‫ﻴﻨﺔ ﻋﻈﻴ َﻤﺔ‪ ،‬ﻭﺃﺧ َﺒ َﺮﻩ ﺃﻧﻪ‬ ‫ِ‬ ‫ﺳﻮﻑ ﻳُ ْﻨﺠﻲ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﻫﺬﻩ‬ ‫ﺍﻟﺴﻔﻴﻨﺔ‪.‬‬ ‫ﻧﻮﺡ ﻟﻠﺴﻔﻴﻨﺔ‬ ‫ﻭﺃﺩﻫﺶ ﺑﻨﺎ ُء ٍ‬ ‫ِ‬ ‫ﺑﺤﺎﺭ‬ ‫ﻓﻲ ﻣﻨﻄﻘ ٍﺔ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ٌ‬ ‫ِ‬ ‫ﻫﺆﻻء ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ‬ ‫ِ‬ ‫ﻓﺴﺨﺮﻭﺍ ﻣﻨﻪ ‪.‬ﻭﻟﻢ ﻳﺪﺭﻙ‬ ‫ﺑﺎﷲ‪َ ،‬‬ ‫ﺍﻟﺬﻳﻦ ﻳﻔﺘﻘﺮﻭﻥ ﻟﻺﻳﻤﺎﻥ ﻣﺎ ﺍﻟﺬﻱ‬ ‫ﺳﻮﻑ ﻳﺤﺪﺙ ﻟﻬﻢ‪ ،‬ﱠ‬ ‫ﻭﻟﻜﻦ ﺍﷲَ ﻛﺎﻥ ﻳﻌﻠﻢ‪.‬‬ ‫ِ‬ ‫ﻣﻄﺮ َﻏﺰﻳﺮ ﻷﻳﱠﺎﻡ ﻣﺘﻌﺪﺩﺓ ﱠ‬ ‫َ‬ ‫ﺍﻷﺭﺽ‬ ‫ﻭﻏﻄﻰ ﺍﻟﻤﺎ ُء‬ ‫ﻭﺣﻴﻦ ﺍﻛ َﺘ َﻤﻞ ﺑﻨﺎ ُء ﺍﻟﺴﻔﻴﻨﺔ َﻫ َﻄﻞ ٌ‬ ‫ٍ‬ ‫ﺣﺘﻰ ﻓﺎﺽ ﻋﻠﻰ ﱢ‬ ‫ﺣﺪﻭﺙ ﻫﺬﻩ ﺍﻟﻜﺎﺭﺛﺔ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ‪ُ ،‬‬ ‫َ‬ ‫ﺣﻴﺚ‬ ‫ﻛﻞ ﺷﻲء‪ .‬ﻭﻗﺪ ﺃﺛ َﺒ َﺖ ﺍﻟﻌﻠﻤﺎ ُء‬ ‫ِ‬ ‫ِ‬ ‫ُ ِ‬ ‫ِ ِ‬ ‫ِِ ِ‬ ‫ُ‬ ‫ﻈﻬﺮ ﱠ‬ ‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺟﺒﺎﻝ ﺍﻟﻴﻮﻡ‬ ‫ﺃﻥ‬ ‫ﻛﺸﻒ ﺍﻟ َﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺑﺎﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺗ‬ ‫ﺗ ﱠﻢ‬ ‫َ‬ ‫ﱠ‬ ‫ﻏﻄﺘﻬﺎ ﺍﻟﻤﻴﺎ ُﻩ ﻳﻮﻣﺎً ﻣﺎ‪.‬‬ ‫ﻭﻻ ﱠ‬ ‫ﺷﻚ ﺃﻧﱠﻚ ﻗﺪ ﺷﺎﻫﺪﺕ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻔﻴﻀﺎﻧﺎﺕ ﻓﻲ ﻣﺨﺘﻠﻒ ﺃﻧﺤﺎء ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺃﺳﻄﺢ ﺍﻟﻤﺒﺎﻧﻲ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﻣﺜﻞ ﻫﺬﻩ‬ ‫ﺷﺎﺷﺔ ﺍﻟﺘﱢﻠﻔﺎﺯ‪ .‬ﻭﻋﺎﺩ ًﺓ ﻣﺎ ﻳﻠﺠﺄ‬ ‫ُ‬ ‫ﺍﻟﻜﺎﺭﺛﺔ‪ ،‬ﻭﻳﻨﺘﻈﺮﻭﻥ ْﺇﺗ َﻴ َ‬ ‫ﺎﻥ ﺍﻟﻨﺠﺪﺓ‪ .‬ﻭﻻ ﻳﻤﻜﻦ ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺤﺎﻻﺕ ﻟﻐﻴﺮ ﺍﻟﻤﺮﺍﻛﺐ‬ ‫ِ‬ ‫ﻧﻮﺡ ﻋﻠﻴﻪ‬ ‫ﻭﺍﻟﻄﺎﺋﺮﺍﺕ ﺍﻟﻤﺮﻭﺣﻴﺔ‬ ‫)ﺍﻟﻬﻠﻴﻜﻮﺑﺘﺮ( ﺃﻥ ﺗُﻨﻘ َﺬﻫﻢ‪ ،‬ﺃﻣﱠﺎ ﻓﻲ ﻭﻗﺖ ﱢ‬ ‫ﻧﺒﻲ ﺍﷲ ٍ‬ ‫ِ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ﺍﻟﻜﺎﺭﺛﺔ ﺍﻟﺘﻲ ُﺳ ﱢﻤ َﻴﺖ‬ ‫ﻧﻮﺡ‪ .‬ﻭﺗُﻤﺜﱢﻞ ﻫﺬﻩ‬ ‫ﺍﻟﺴﻼﻡ ﻓﻠﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﺎ ﻳُﻨﻘﺬﻫﻢ ﺇﻻ ﺳﻔﻴﻨﺔ ٍ‬ ‫ً‬ ‫ﺧﺼﻴﺼﺎً‬ ‫َ‬ ‫ﻋﻘﻮﺑﺔ َ‬ ‫ﻟﻤﻌﺎﻗﺒﺔ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻨﻮﺡ‪ ،‬ﱠ‬ ‫ﻭﻷﻥ‬ ‫ﻃﻮﻓﺎﻥ ﻧﻮﺡ‬ ‫ﺧﻠﻘﻬﺎ ﺍﷲُ ﱢ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﺴﻔﻴﻨﺔ ﺃﺣ ٌﺪ ﻣﻦ ﻫﺆﻻء‬ ‫ﻫﺆﻻء ﺍﻟﻨﺎﺱ ﺍﻧﺘﻈﺮﻭﺍ ﺍﻟﻨﺠﺪ َﺓ ﻣﻦ ﻏﻴﺮ ﺍﷲ؛ ﻓﺈﻧﱠﻪ ﻟﻢ ﻳﺮﻛﺐ‬ ‫ِ‬ ‫ِ‬ ‫ﺻﻤﱡﻮﺍ ﺁﺫﺍ َﻧﻬﻢ ﻋﻦ ﺗﺤﺬﻳﺮﺍﺕ ﺍﷲ‪ .‬ﻭﻟﻢ ﻳﻀﻊ ﻫﺆﻻء ﺛ َﻘ َﺘﻬﻢ ﻓﻲ ﺍﷲ ﻭﺇﻧﱠﻤﺎ ﺍﻋﺘﻤﺪﻭﺍ‬ ‫ﺍﻟﺬﻳﻦ َ‬ ‫ِ‬ ‫ﻣﺨﻠﻮﻗﺎﺕ ﺃﺧﺮﻯ ﻣﺜﻠﻬﻢ‪.‬‬ ‫ﻋﻠﻰ‬ ‫ٍ‬ ‫ﻷﻱ ﺷﻲء ﺃﻥ َ‬ ‫ﻳﺤﻔﻈﻨﺎ ﱠ‬ ‫ﺇﻥ ﺃﺭﺍﺩ ﺍﷲُ ﺫﻟﻚ‪ ،‬ﱠ‬ ‫ﺇﻻ ْ‬ ‫ﻭﻻ ﻳﻤﻜﻦ ﱢ‬ ‫ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ‬ ‫ِ‬ ‫ﺍﻟﺠ َ‬ ‫َ‬ ‫ﻣﻨﺎﻃﻖ ﺃﻋﻠﻰ‪ ،‬ﻭﻟﻜﻨﱠﻬﻢ ﺭﻏﻢ ﺫﻟﻚ ﻟﻢ‬ ‫ﺒﺎﻝ ﺃﻭ ﺍﻧﺘﻘﻠﻮﺍ ﺇﻟﻰ‬ ‫ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺗﺴﻠﱠﻘﻮﺍ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻭﺩﻋﺎ ﺇﺑﺮﺍﻫﻴ ُﻢ ﻗﻮ َﻣﻪ ﱠ‬ ‫ﺃﻻ ﻳﻌﺒﺪﻭﺍ ﺇﻻ ﺍﷲ‪.‬‬

‫َ‬ ‫ﺍﻫﻴ َﻢ ﺇ ْﺫ َﻗ َ‬ ‫ُ َ‬ ‫ﺎﻝ ِ َﻷ ِﺑﻴ ِﻪ َﻭ َﻗ ْﻮ ِﻣ ِﻪ َﻣﺎ َﺗ ْﻌ ُﺒ ُﺪ َ‬ ‫ﻭﻥ َﻗﺎﻟُﻮﺍ َﻧ ْﻌ ُﺒ ُﺪ‬ ‫ْﻬ ْﻢ َﻧﺒَﺄ ﺇِ ْﺑ َﺮ ِ ِ‬ ‫َﻭﺍ ْﺗﻞ َﻋﻠﻴ ِ‬ ‫ﻮﻥ ﺃَ ْﻭ ﻳ َ‬ ‫ﻴﻦ َﻗ َ‬ ‫َﻨﻔﻌ َ‬ ‫َﺴ َﻤﻌ َ‬ ‫ُﻮﻧ ُﻜ ْﻢ ﺇِ ْﺫ َﺗ ْﺪ ُﻋ َ‬ ‫ﺃَ ْﺻ َﻨﺎﻣﺎً َﻓ َﻨ َﻈ ﱡﻞ ﻟَ َﻬﺎ َﻋﺎ ِﻛ ِﻔ َ‬ ‫ُﻮﻧ ُﻜ ْﻢ‬ ‫ﺎﻝ َﻫ ْﻞ ﻳ ْ‬ ‫ﻮﻥ َﻗ َ‬ ‫ﻭﻥ َﻗﺎﻟُﻮﺍ ﺑ ْ‬ ‫َﻞ َﻭ َﺟ ْﺪ َﻧﺎ ﺁﺑ َ‬ ‫ﺃَ ْﻭ ﻳ ُ‬ ‫َﺎءﻧﺎ َﻛ َﺬﻟِ َﻚ ﻳ َْﻔﻌَﻠُ َ‬ ‫َﻀ ﱡﺮ َ‬ ‫ﺎﻝ ﺃَ َﻓ َﺮﺃَ ْﻳ ُﺘﻢ ﱠﻣﺎ ُﻛﻨ ُﺘ ْﻢ‬ ‫َﺎﺅ ُﻛ ُﻢ َْ‬ ‫ﻭﻥ ﺃَﻧ ُﺘ ْﻢ َﻭﺁﺑ ُ‬ ‫ﻮﻥ َﻓﺈِ ﱠﻧ ُﻬ ْﻢ َﻋ ُﺪ ﱞﻭ ﻟﱢﻲ ﺇِﱠﻻ َﺭ ﱠﺏ ْﺍﻟﻌَﺎﻟَ ِﻤ َ‬ ‫ﺍﻷ ْﻗ َﺪ ُﻣ َ‬ ‫َﺗ ْﻌ ُﺒ ُﺪ َ‬ ‫ﻴﻦ ﺍﻟﱠ ِﺬﻱ‬ ‫َ َ‬ ‫َﻬ ِﺪﻳﻦ َﻭﺍﻟﱠ ِﺬﻱ ُﻫ َﻮ ﻳ ْ‬ ‫َﺴ ِﻘﻴﻦ َﻭﺇِ َﺫﺍ َﻣ ِﺮ ْﺿ ُﺖ َﻓ ُﻬ َﻮ‬ ‫ُﻄ ِﻌ ُﻤ ِﻨﻲ َﻭﻳ ْ‬ ‫َﺧﻠَﻘ ِﻨﻲ ﻓ ُﻬ َﻮ ﻳ ْ ِ‬ ‫ﻳْ‬ ‫َﻮ َﻡ‬ ‫ﻴﻦ َﻭﺍﻟﱠ ِﺬﻱ ُﻳ ِﻤﻴ ُﺘ ِﻨﻲ ُﺛ ﱠﻢ ﻳ ْ‬ ‫ﻴﻦ َﻭﺍﻟﱠ ِﺬﻱ ﺃَ ْﻃ َﻤ ُﻊ ﺃَﻥ ﻳ َْﻐ ِﻔ َﺮ ﻟِﻲ َﺧ ِﻄﻴ َﺌ ِﺘﻲ ﻳ ْ‬ ‫ُﺤ ِﻴ ِ‬ ‫َﺸ ِﻔ ِ‬ ‫‪[82‬‬ ‫‪82-69‬‬ ‫ﻳﻦ ]ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء‪69 :‬‬ ‫ﺍﻟ ﱢﺪ ِ‬

‫ِ‬ ‫ُ‬ ‫ﺩﻋﺎﻫﻢ ﻟﻺﻳﻤﺎﻥ ﺑﺎﷲ‪ ،‬ﻓﺄَﺷﻌﻠﻮﺍ ﻧﺎﺭﺍً َﻋﻈﻴ َﻤ ًﺔ‬ ‫ﻭﺣﺎ َﻭ َﻝ ﺃﻋﺪﺍ ُء ﺇﺑﺮﺍﻫﻴ َﻢ َﻗ ْﺘﻠَ ُﻪ ﺣﻴﻦ‬ ‫َ‬ ‫ﻭﺃﻟﻘﻮ ُﻩ ﻓﻴﻬﺎ‪ ،‬ﱠ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺑﻬﺬﺍ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ُﺨﺒﺮﻧﺎ‬ ‫ﻭﻧﺠﺎﻩ ﻣﻨﻬﺎ ‪.‬ﻭﻳ ُ‬ ‫ﻭﻟﻜﻦ ﺍﷲَ ﺣ َﻤﺎﻩ ﱠ‬

‫ﻧﺠﺎ ُﻩ ﺍﷲﱠُ ِﻣ َﻦ ﱠ‬ ‫َﻓ َﻤﺎ َﻛ َ‬ ‫ﺎﺭ‬ ‫ﺍﺏ َﻗ ْﻮ ِﻣ ِﻪ ﺇِﱠﻻ ﺃَﻥ َﻗﺎﻟُﻮﺍ ْﺍﻗ ُﺘﻠُﻮ ُﻩ ﺃَ ْﻭ َﺣ ﱢﺮ ُﻗﻮ ُﻩ َﻓﺄَ َ‬ ‫ﺎﻥ َﺟ َﻮ َ‬ ‫ﺍﻟﻨ ِ‬ ‫َﺎﺕ ﻟﱢ َﻘ ْﻮﻡ ﻳ ْ‬ ‫ُﺆ ِﻣ ُﻨ َ‬ ‫‪[24‬‬ ‫ﻮﻥ ]ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪24 :‬‬ ‫ﺇِ ﱠﻥ ِﻓﻲ َﺫﻟِ َﻚ َﻵﻳ ٍ‬ ‫ٍ‬ ‫‪[69‬‬ ‫ﺍﻫﻴ َﻢ ]ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‪69 :‬‬ ‫ُﻗ ْﻠ َﻨﺎ ﻳَﺎ َﻧﺎ ُﺭ ُﻛﻮ ِﻧﻲ ﺑ ْ‬ ‫َﺮﺩﺍً َﻭ َﺳ َﻼﻣﺎً َﻋﻠَﻰ ﺇِ ْﺑ َﺮ ِ‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺃﻥ ﺍﷲَ َﻳﺨﻠُ ُﻖ ﻭ َﻳ َﺘ ﱠ‬ ‫ﻭﺑﻤﺎ ﱠ‬ ‫ﺍﻟﻨﺎﺭ ﻣﻦ َﺣ ْﺮﻕ‬ ‫ﺤﻜ ُﻢِ ﻓﻲ ِ ُﻛ ﱢﻞ ﺷﻲء‪ ،‬ﻓﻘﺪ ﻣﻨﻌﺖ ﺇﺭﺍﺩﺗُﻪ َ‬ ‫ِ‬ ‫ِ‬ ‫ُﻌﺠ َﺰ ٌﺓ ِﻣ َﻦ ﺍﷲ‪ ،‬ﻭﺩﻟ ٌ‬ ‫ﺇﺑﺮﺍﻫﻴ َﻢ‪ ،‬ﻭﻫﻲ ﻣ‬ ‫ﻴﻞ ﻋﻠﻰ ُﻗ ْﺪ َﺭﺗﻪ ﺍﻟﺘﻲ ﻻ ﺣﺪﻭﺩ ﻟﻬﺎ‪ .‬ﻭﻻ ﻳﺤ ُﺪﺙ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﺸﻲ ٍء ﺃﻥ ﻳﺤ ُﺪ َﺙ ﺇﻻ ﺑﺈﺭﺍﺩﺗﻪ‬ ‫ﺷﻲ ٌء ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺇﻻ ﺑﺈﺭﺍﺩﺓ ﺍﷲ‪ ،‬ﺇﺫ ﻻ ﻳُﻤﻜ ُﻦ ﻟ‬ ‫ِ ِ‬ ‫ْ ِ‬ ‫ِ‬ ‫َ ِ‬ ‫ُﺮﺩ ﺍﷲ‪ ،‬ﻓﻼ ﻳُﻤﻜ ُﻦ ﻟﺸﺨﺺ ﺃﻥ ﻳُﺆﺫ َﻱ ﺃﻭ َﻳﻘﺘُ َﻞ ﺷﺨﺼﺎً‬ ‫ﻢ‬ ‫ﻟ‬ ‫ﻭﺇﺫﺍ‬ ‫ﻪ‪.‬‬ ‫ﺳﻴﻄﺮﺗ‬ ‫ﻭﺗﺤﺖ‬ ‫ﻳ‬ ‫ْ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﺁﺧﺮ‪ ،‬ﻭﺫﻟﻚ ﻣ ً‬ ‫ﺼﺪﺍﻗﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬

‫َﻭ َﻣﺎ َﻛ َ ْ‬ ‫ﷲ ِﻛ َﺘﺎﺑﺎً ﱡﻣ َﺆ ﱠﺟ ً‬ ‫ﺲ ﺃَ ْﻥ َﺗ ُﻤ َ‬ ‫ﺍﺏ‬ ‫ُﺮ ْﺩ َﺛ َﻮ َ‬ ‫ﻮﺕ ﺇِﻻﱠ ِﺑﺈِ ْﺫ ِﻥ ﺍ ِ‬ ‫ﺎﻥ ﻟِ َﻨﻔ ٍ‬ ‫ﻼ َﻭ َﻣﻦ ﻳ ِ‬ ‫ﺍﻵﺧ َﺮ ِﺓ ُﻧ ْﺆ ِﺗ ِﻪ ِﻣ ْﻨ َﻬﺎ َﻭ َﺳ َﻨ ْﺠﺰﻱ ﱠ‬ ‫ﺍﻟﺸﺎ ِﻛ ِﺮ َ‬ ‫ﻳﻦ‬ ‫ُﺮ ْﺩ َﺛ َﻮ َ‬ ‫ﺍﺏ ِ‬ ‫ِ‬ ‫ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ُﻧ ْﺆ ِﺗ ِﻪ ِﻣ ْﻨ َﻬﺎ َﻭ َﻣﻦ ﻳ ِ‬ ‫‪[145‬‬ ‫]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪145 :‬‬

‫ُِ‬ ‫َ‬ ‫ﺃﺟ َﻞ ﻣﻮﺗﻪ ﺍﻟﺬﻱ ﺣ ﱠﺪﺩﻩ ﺍﷲ ﻣُﺴ َﺒﻘﺎً‬ ‫ﻭﻟَ ْﻢ َﻳﻤ ْ‬ ‫ﱠ‬ ‫ُﺖ ﺇﺑﺮﺍﻫﻴ ُﻢ ﺭﻏﻢ ﺃﻧﱠﻪ ﺃﻟﻘ َﻲ ﻓﻲ ﺍﻟﻨﺎﺭ‪ ،‬ﻷﻥ َ‬ ‫ِِ‬ ‫ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺣﺎﻥ ﺑﻌ ُﺪ‪ ،‬ﻓﺄ ْﻧ َﺠﺎﻩ ﺍﷲُ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺈ ْﺫﻧﻪ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ﻓﺈﻧﻪ ﻟﻢ ﺗﺜﺒﻄﻬﻢ ﻭﻟﻢ ﺗُ ِﺨ ْﻔﻬﻢ ﺃﻳ ُ‬ ‫ﺍﻟﺮ ُﺳﻞ ﺃﺑﺪﺍً ﱠ‬ ‫ﺃﻥ ﺍﷲ ﺳﻮﻑ ﻳُﻜﺎﻓﺌُﻬﻢ‬ ‫ﺲ ﱡ‬ ‫ﱠﺔ ﻣُﻌ ﱢﻮﻗﺎﺕ‪ ،‬ﻭﻟﻢ َﻳ ْﻨ َ‬ ‫ِ‬ ‫ﺑ َﺴﺨﺎ ٍء‪ ،‬ﺳﻮﺍ ٌء ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺧﺮﻯ‪.‬‬

‫ﷲ ﺇﺑﺮﺍﻫﻴ ُﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻧﺒﻲ ﺍ ِ‬ ‫ﱡ‬

‫ِ‬ ‫ِ‬ ‫ﺳﻮﻑ ﻧُﻨﺎﻗ ُ‬ ‫ﺍﻟﺮ ُﺳﻞ ﺍﻟﺬﻳﻦ ﻟَ َﻔ َﺖ‬ ‫ﺑﺘﻮﺳ ٍﻊ ﺍﻟﻌﺪﻳ َﺪ ﻣﻦ ﻣﺰﺍﻳﺎ ﺑﻌﺾ ﱡ‬ ‫ﺶ ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﱡ‬ ‫ﺍﷲُ‬ ‫َ‬ ‫ﺍﻧﺘﺒﺎﻫﻨﺎ ﺇﻟﻴﻬﻢ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ‪.‬‬ ‫ﺍﻟﺮ ُﺳﻞ‪ .‬ﻭﺣﻴﻦ ﻛﺎﻥ ﺇﺑﺮﺍﻫﻴ ُﻢ ﺻﻐﻴﺮﺍً‪ ،‬ﻭﻻ‬ ‫ﻛﺎﻥ ﺇﺑﺮﺍﻫﻴ ُﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃَ َﺣ َﺪ ﻫﺆﻻء ﱡ‬ ‫ِ‬ ‫ِ ﱢ ِ‬ ‫َِ ِ‬ ‫ِ‬ ‫ﺺ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻓﻘﺎ َﺩ ُﻩ ﻫﺬﺍ ﻟ َﻴ ْﻔﻬ َﻢ ﺃﻥﱠ‬ ‫ﻳُﻮﺟﺪ ﺃﺣ ٌﺪ ﻣﻦ َﺣﻮﻟﻪ ﻳُﺬﻛ ُﺮﻩ ﺑ ُﻮﺟﻮﺩ ﺍﷲ‪ ،‬ﻗﺎﻡ ﺑﻔ ْﺤ‬ ‫ﺍﷲَ َﻳﺨﻠُ ُﻖ ﱠ‬ ‫ﻛﻞ ﺷﻲ ٍء‪ُ ،‬‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﻭﻳﺬﻛﺮ ﻟﻨﺎ‬

‫ﺎﻭ ِ َ‬ ‫ﺍﻫﻴ َﻢ َﻣﻠَ ُﻜ َ‬ ‫ﻮﻥ ِﻣ َﻦ ْﺍﻟ ُﻤﻮ ِﻗ ِﻨ َ‬ ‫ﺽ َﻭﻟِ َﻴ ُﻜ َ‬ ‫ﻴﻦ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﻮﺕ ﱠ‬ ‫َﻭ َﻛ َﺬﻟِ َﻚ ُﻧ ِﺮﻱ ﺇِ ْﺑ َﺮ ِ‬ ‫ﺍﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫ﺎﻝ َﻫ َـﺬﺍ َﺭﺑﱢﻲ َﻓﻠَ ﱠﻤﺎ ﺃَ َﻓ َﻞ َﻗ َ‬ ‫ْﻞ َﺭﺃَﻯ َﻛ ْﻮ َﻛﺒﺎً َﻗ َ‬ ‫َﻓﻠَ ﱠﻤﺎ َﺟ ﱠﻦ َﻋﻠَ ْﻴ ِﻪ ﺍﻟﻠﱠﻴ ُ‬ ‫ﺎﻝ ﻻ ﺃُ ِﺣ ﱡﺐ‬ ‫ﺎﻝ َﻫ َـﺬﺍ َﺭﺑﱢﻲ َﻓﻠَ ﱠﻤﺎ ﺃَ َﻓ َﻞ َﻗ َ‬ ‫ﻴﻦ َﻓﻠَ ﱠﻤﺎ َﺭﺃَﻯ ْﺍﻟ َﻘ َﻤ َﺮ ﺑَﺎﺯﻏﺎً َﻗ َ‬ ‫ﺍﻵ ِﻓﻠِ َ‬ ‫ﺎﻝ ﻟَ ِﺌﻦ ﻟﱠ ْﻢ ﻳ ْ‬ ‫َﻬ ِﺪ ِﻧﻲ‬ ‫ِ‬ ‫ﺍﻟﻀﺎﻟﱢ َ َ َ َ ﱠ‬ ‫ﺲ ﺑَﺎﺯ َﻏ ًﺔ َﻗ َ‬ ‫َﺭﺑﱢﻲ ﻷ ُﻛ َ‬ ‫ﻮﻧ ﱠﻦ ِﻣ َﻦ ْﺍﻟ َﻘ ْﻮﻡ ﱠ‬ ‫ﺎﻝ َﻫ َـﺬﺍ َﺭﺑﱢﻲ‬ ‫ﻴﻦ ﻓﻠ ﱠﻤﺎ َﺭﺃﻯ ﺍﻟﺸ ْﻤ َ ِ‬ ‫ِ‬ ‫َ َ َ َ ََ َ َ َ َ‬ ‫َﺮﻱ ٌء ﱢﻣ ﱠﻤﺎ ُﺗ ْﺸ ِﺮ ُﻛﻮﻥ ﺇِﱢﻧﻲ َﻭ ﱠﺟ ْﻬ ُﺖ‬ ‫َﻫـﺬﺍ ﺃ ْﻛ َﺒ ُﺮ ﻓﻠ ﱠﻤﺎ ﺃﻓﻠ ْﺖ ﻗﺎﻝ ﻳَﺎ ﻗ ْﻮ ِﻡ ﺇِﱢﻧﻲ ﺑ ِ‬ ‫ﺍﺕ َﻭ َ‬ ‫ﺍﻷ ْﺭ َ‬ ‫ﺽ َﺣ ِﻨﻴﻔﺎً َﻭ َﻣﺎ ﺃَ َﻧ ْﺎ ِﻣ َﻦ ْﺍﻟ ُﻤ ْﺸ ِﺮ ِﻛ َ‬ ‫ﻴﻦ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﺎﻭ ِ‬ ‫َﻭ ْﺟ ِﻬ َﻲ ﻟِﻠﱠ ِﺬﻱ َﻓ َﻄ َﺮ ﱠ‬ ‫‪[79‬‬ ‫]ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪79 – 75 :‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻧﺒﻲ ﺍﷲ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﱡ‬

‫ﻳﺸﻴﺮ ﺍﷲُ ﻛﺜﻴﺮﺍً ﺇﻟﻰ ﻧﺒﻴﱢﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ .‬ﻭﻗﺪ ﺃﻧﺰﻝ ﺍﷲُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻭﻟﻜﻦ ﺍﻟﺘﻮﺭﺍ َﺓ ﺍﻟﺘﻲ ﺑ َﻴﺪ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍﻟ َﻌﻬْﺪ ﺍﻟﻘﺪﻳﻢ ﺍﻟﺬﻱ‬ ‫ﺍﻟﺘﻮﺭﺍ َﺓ ﻋﻠﻰ ﻣﻮﺳﻰ‪،‬‬ ‫ِ‬ ‫ُ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﺑ َﻴﺪ ﺍﻟ َﻤﺴﻴﺤﻴ َ‬ ‫ﻛﻠﻤﺎﺕ ﺍﻟ َﺒ َﺸﺮ‬ ‫ﱢﻴﻦ َﻓ َﻘﺪَﺍ ﻣﺼﺪﺍﻗﻴﱠ َﺘﻬُﻤﺎ ﺍﻷﺻﻠﻴﱠﺔ‪ ،‬ﻓﻘﺪ ﺃﺩﺧﻠَﺖ ﻋﻠﻴﻬﻤﺎ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺇﺿﺎﻓﺎﺗُﻬﻢ‪ .‬ﱠ‬ ‫ُﺤﺮﻓﺔ‬ ‫ﻘﺮﺃُﻭﻥ ﺗﻠﻚ‬ ‫ﻳ‬ ‫ﱢﻴﻪ‬ ‫ﻴ‬ ‫ﻴﺤ‬ ‫ﺴ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﻲ‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﻤ ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﻭﻟﻜﻦ َﻳﻬﻮﺩﻳﱢﻲ ﺍﻟ َﻌﺼﺮ ﺍﻟﺤﺎﻟ ﱢ َ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻣُﻔ َﺘﺮﺿ َ‬ ‫ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﺃﻧﺰﻟَﻪ ﺍﷲ ‪.‬ﻭﻗﺪ ﺣﺎﺩ ﺍﻟﻴﻬﻮ ُﺩ ﻋﻦ‬ ‫ﻴﻦ ﺃﻧﱠﻬﺎ ﻧُ َﺴ ُﺦ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﱢ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺣﻰ ﺑﻪ ﺍﷲُ‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺴﺘﻘﻴﻢ؛ ﱠ‬ ‫ﻷﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻟﻢ َﻳﻌُﺪ‬ ‫َ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃَ َ‬ ‫ﺇﻟﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ِ‬ ‫َ ِ‬ ‫ﻌﺮﻑ ﱠ‬ ‫ﻛﻞ ﺷﻲء ﻋﻦ ﺣﻴﺎﺓ ﻣﻮﺳﻰ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺷﺨﺼﻴﺘﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪.‬‬ ‫ﻭﻧ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﺈﻥ ﻣ َ‬ ‫ﻭﺣﺴﺒﻤﺎ ﻳُﺨﺒﺮﻧﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﱠ‬ ‫ُﺴﻤﱠﻰ ﺍﻟﻮﺍﺣ ُﺪ ﻣﻨﻬﻢ ﻓﺮﻋﻮﻥ‪.‬‬ ‫ُﻠﻮﻙ ﻣ ْ‬ ‫ﺼ َﺮ ﺍﻟﻘﺪﻳﻤﺔ ﻛﺎﻥ ﻳ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﺃﻏﻠﺒﻴﺔ ﺍﻟﻔﺮﺍﻋ َﻨﺔ ﺃﺷﺨﺎﺻﺎً ﻣﻐﺮﻭﺭﻳﻦ ًّ‬ ‫ﺟﺪﺍ‪ ،‬ﻭﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻳُﺆﻣﻨﻮﻥ ﺑﺎﷲ‪ ،‬ﺑﻞ‬ ‫ﻭﻛﺎﻥ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﻈ ﱡﻨﻮﻥ ﺍﻷﻟﻮﻫ َ‬ ‫ﻴﺔ ﻓﻲ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﻗﺪ‬ ‫ِ‬ ‫ﺃﺭﺳﻞ ﺍﷲُ ﻣﻮﺳﻰ ﻟﻮﺍﺣ ٍﺪ ﻣﻦ ﺃﺷ ﱢﺪ‬ ‫ِ‬ ‫ﻫﺆﻻء ﺍﻟﺤﻜﺎﻡ َﻗﺴ َﻮ ًﺓ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﻀُ‬ ‫ﻴﺔ َ‬ ‫"ﺍﻟﻘﺪَﺭ" ﺃﺣ َﺪ ﺍﻟﻨﱢﻘﺎﻁ‬ ‫ﻭﺗﺄﺗﻲ َﻗ‬ ‫ُ‬ ‫ﻧﺮﻏﺐ َﺗﺄﻣﱡﻠَﻬﺎ ﺃﺛﻨﺎء ﻗﺮﺍءﺓ‬ ‫ﺍﻟﻤُﻬﻤﱠﺔ ﺍﻟﺘﻲ‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﻤُﺘﺤ ﱢﺪﺛﺔ ﻋﻦ ﺣﻴﺎﺓ ﻣﻮﺳﻰ ‪.‬ﻓﻘﺪ‬ ‫ِ‬ ‫َ‬ ‫ﻗﺪﺭﻩ ﺇﻟﻰ ﻗﺼﺮ ﻓﺮﻋﻮﻥ‪.‬‬ ‫ﺳﺎﻗ ُﻪ ُ‬ ‫ُ‬ ‫ﻓﺮﻋﻮﻥ ﻗﺪ ﺃﻣﺮ ُﺟﻨﻮﺩَﻩ ﺃﻥ‬ ‫ﻭﻛﺎﻥ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﻌﺪ ﻭﻓﺎﺓ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻡ ُ‬ ‫َﻳﻘﺘُﻠﻮﺍ ﱠ‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ‬ ‫ﻛﻞ َﻭﻟﻴ ٍﺪ َﺫ َﻛ ٍﺮ ﻳُﻮﻟَﺪ ﻋﻠﻰ َﻭ ْﺟﻪ‬ ‫َ‬ ‫ﻐﻴﻴﺮ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﻟﻬﺬﺍ‬ ‫ِﻣﻦ ﺫﻭﻱ ﺍﻟﻨﻮﺍﻳﺎ ِ‬ ‫ﺍﻟﺨﺒﻴﺜﺔ ِﺑ َﺘ ِ‬ ‫ﺍﻷﺭﺽ ﺍﻟﺘﻲ ُ‬ ‫ﻳﺤﻜﻤُﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ‬ ‫ُ‬ ‫ِ‬ ‫ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻌﻬ ُﺪ ﺍﻟﻘﺪﻳﻢ ﺍﻟﻠﺬﺍﻥ‬ ‫ﺍﻟﺴﺒﺐ ﺃﺻﺒﺤﺖ‬ ‫َ‬ ‫ُ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻵﻥ ﻣُﺨﺘﻠِ ِﻔﻴﻦ ِﺟ ًّﺪﺍ ﻋﻦ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ُﻭﻟﺪ ﻓﻴﻪ ﻣﻮﺳﻰ‪ .‬ﻭﻛﺎﻥ ﻳﻘﺮﺃ ُﻫﻤﺎ‬ ‫ُ‬ ‫ﺃﻭﺣ َﻲ ﺇﻟﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﺍﻟﺬﻱ ِ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﻭﻳُﺨﺒ ُﺮﻧﺎ ﺍﷲ ﻓﻲ ﺇﺣﺪﻯ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﱠ‬ ‫ﺭﺟﻼ ﺫﺍ ﺷﺨﺼﻴﱠ ٍﺔ‬ ‫ﺃﻥ ﺇﺑﺮﺍﻫﻴ َﻢ ﻛﺎﻥ‬ ‫ﻧﻤﻮﺫﺟﻴﺔ ﻣﺜﺎﻟﻴﺔ ﻓﻴﻘﻮﻝ‪:‬‬

‫‪[75‬‬ ‫ﻴﺐ ]ﺳﻮﺭﺓ ﻫﻮﺩ‪75 :‬‬ ‫ﺍﻫﻴ َﻢ ﻟَ َﺤﻠِﻴ ٌﻢ ﺃَ ﱠﻭﺍ ٌﻩ ﱡﻣ ِﻨ ٌ‬ ‫ﺇِ ﱠﻥ ﺇِ ْﺑ َﺮ ِ‬

‫ُ ِ‬ ‫ِ‬ ‫ﻈﻬﺮ ُ‬ ‫ﺍﻵﻳﺔ‪ ،‬ﻭﻋ َﺪ ُﻡ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺨﻠﺼﻮﻥ ُﻭ ﱠﺩﻫﻢ ﻭﻗﻠﻮ َﺑﻬﻢ ﻟَﻪ‪ ،‬ﻛﻤﺎ ﺗ‬ ‫ﻭﻳُﺤ ﱡﺐ ﺍﷲُ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﺎﻟﺨﻴﺮ ُ‬ ‫ٌ‬ ‫ﺻﻔﺎﺕ ﻳُﺤﺒﱡﻬﺎ ﺍﷲ‪.‬‬ ‫ﻭﺍﻟﺨﻀﻮﻉ ﻷﻭﺍﻣﺮ ﺍﷲ‪،‬‬ ‫ﺻ ْﺪﺭ ﺍﻟ َﻔ ْﺮﺩ‬ ‫ﱡ‬ ‫ﺍﻟﺘﻤﺮﺩ ﻭﺍﻣﺘﻼ ُء َ‬

‫ﻛﺎﻥ ﻳُﻄﻠَﻖ ﻋﻠﻰ ﺍﻟﻤﻠﻚ ﻓﻲ ﻣﺼﺮ ﻟﻘﺐ "ﻓﺮﻋﻮﻥ"‪ .‬ﻭﻛﺎﻧﺖ ﺃﻏﻠﺒﻴ ُ‬ ‫ﺍﻟﻔﺮﺍﻋ َﻨ ِﺔ‬ ‫ﺃﺷﺨﺎﺻﺎ ﻣﻐﺮﻭﺭﻳﻦ ﻻ‬ ‫ﱠﺔ‬ ‫ً‬ ‫ِ‬ ‫ِ‬ ‫ﻔﺴﻬﻢ ﺍﻷﻟﻮﻫﻴﺔ‪.‬‬ ‫ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ‪ ،‬ﻭﻳﻌﺘ ِﻘﺪﻭﻥ ﻓﻲ ُﺃﻧ ِ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ُ‬ ‫ﻓﺮﻋﻮﻥ ﺍﻟﻘﺎﺳﻲ ﻋﻠﻰ ﻫﺆﻻء ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‬ ‫ﻗﺒﺾ‬ ‫ﺑﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﺳﺘﻌﺒ َﺪ ُﻫﻢ‪.‬‬

‫ً َِ ِ‬ ‫َﺭﻩ ﺍﻟﺬﻱ ﺣ ﱠﺪﺩَﻩ ﺍﷲ ﻟﻪ ﻣُﺴ َﺒﻘﺎ‪ً.‬‬ ‫ﻭﻓﻘﺎ ﻟﻘﺪ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﺑﻌﺾ ﻣﻦ ﺍﻟﻮﻗﺖ‬ ‫ﻭ َﺗ َﺮﻙ ﻣﻮﺳﻰ ﻣ ْ‬ ‫ﺼ َﺮ ﺣﻴﻦ ﺃﺻﺒﺢ َﺭ ُﺟﻼ ﺷﺎﺑًّﺎ‪ ،‬ﻭﺑﻌﺪ ﻣﺮﻭﺭ ٍ‬ ‫ِ‬ ‫ً‬ ‫َﺑ َ‬ ‫َ‬ ‫ﻫﺎﺭﻭﻥ ﻧﺒﻴًّﺎ ﻋﻠﻴﻬﻤﺎ ﺳﻼﻡ ﺍﷲ‪.‬‬ ‫ﻭﺭﺳﻮﻻ‪ ،‬ﻭﺃﻳﱠﺪَﻩ ﺑﺄﺧﻴﻪ‬ ‫ﻌﺚ ﺍﷲُ ﻣﻮﺳﻰ ﻧﺒﻴًّﺎ‬ ‫ِ‬ ‫ُﻬﻤ ً‬ ‫ُ‬ ‫ﱠﺔ‬ ‫ﻭﻫﺎﺭﻭﻥ ﺇﻟﻰ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﺑﻠﱠﻐﺎﻩ ﺭﺳﺎﻟﺔ ﺍﷲ‪ .‬ﻭﻛﺎﻧﺖ ﺗﻠﻚ ﻣ‬ ‫ﻭﺫﻫﺐ ﻣﻮﺳﻰ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﺻﻌﺒﺔ ْﺇﺫ ﺩﻋﻴﺎ ‪ -‬ﺩﻭﻥ ﺗﺮﺩﺩ‪ -‬ﺣﺎﻛﻤًﺎ ﻗﺎﺳﻴًﺎ ﺇﻟﻰ ﺍﻹﻳﻤﺎﻥ ﺑﺎﷲ ﻭﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﻳُﺨﺒ ُﺮﻧﺎ‬ ‫ِ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺑﺪﻋﻮﺓ ﻣﻮﺳﻰ ﻟﻔﺮﻋﻮﻥ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻮﺍ ﺑ َﻬﺎ َﻓ ُ‬ ‫َ َََ‬ ‫َ‬ ‫ﺎﻧﻈ ْﺮ‬ ‫ُﺛ ﱠﻢ َﺑﻌ َْﺜ َﻨﺎ ِﻣﻦ َﺑ ْﻌ ِﺪ ِﻫﻢ ﱡﻣ َ‬ ‫ﻮﺳﻰ ِﺑﺂﻳَﺎ ِﺗ َﻨﺎ ﺇِﻟﻰ ِﻓ ْﺮ َﻋ ْﻮ َﻥ َﻭ َﻣﻠ ِﺌ ِﻪ ﻓﻈﻠ ُﻤ ْ ِ‬ ‫ﺎﻥ َﻋﺎ ِﻗﺒ ُ‬ ‫َﻛﻴ َ‬ ‫ﻮﺳﻰ ﻳَﺎ ِﻓ ْﺮ َﻋ ْﻮ ُﻥ ﺇﱢﻧﻲ َﺭ ُﺳ ٌ‬ ‫ﻳﻦ َﻭ َﻗ َ‬ ‫َﺔ ْﺍﻟ ُﻤ ْﻔ ِﺴ ِﺪ َ‬ ‫ْﻒ َﻛ َ‬ ‫ﻮﻝ ﱢﻣﻦ ﱠﺭ ﱢﺏ‬ ‫ﺎﻝ ُﻣ َ‬ ‫ِ‬ ‫ﻮﻝ َﻋﻠَﻰ ﱢ‬ ‫ﻴﻖ َﻋﻠَﻰ ﺃَﻥ ﻻﱠ ﺃَ ُﻗ َ‬ ‫ﻴﻦ َﺣ ِﻘ ٌ‬ ‫ْﺍﻟﻌَﺎﻟَ ِﻤ َ‬ ‫ﺍﷲ ﺇِﻻﱠ ْﺍﻟ َﺤ ﱠﻖ َﻗ ْﺪ ِﺟ ْﺌ ُﺘ ُﻜﻢ ِﺑ َﺒﻴ َﱢﻨ ٍﺔ ﱢﻣﻦ‬ ‫ﱠﺭﱢﺑ ُﻜ ْﻢ َﻓﺄَ ْﺭ ِﺳ ْﻞ َﻣ ِﻌ َﻲ َﺑ ِﻨﻲ ﺇ ْﺳ َﺮﺍ ِﺋ َ‬ ‫‪[105‬‬ ‫‪105-103‬‬ ‫ﻴﻞ ]ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪103 :‬‬ ‫ِ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫َ‬ ‫ﺍﻟﻤﻌﺮﺿﻴﻦ ﻟﻠﺨﻄﺮ‪ .‬ﻭﺃ َﻣ َﺮ ﺍﷲ ﺃ ﱠﻡ‬ ‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼ ُﻡ ﻭﺍﺣﺪﺍً ﻣﻦ ﻫﺆﻻء ﺍﻷﻃﻔﺎﻝ‬ ‫ﱠ‬ ‫ﺻﻨﺪﻭﻕ )ﺗﺎﺑﻮﺕ( ﻭﺗﻀ َﻌﻪ ﻓﻲ ﺍﻟﻨﻬﺮ‪ ،‬ﱠ‬ ‫َ‬ ‫ﻭﺃﻛﺪ ﻟﻬﺎ ﺍﷲ‬ ‫ﻣﻮﺳﻰ ﺃﻥ‬ ‫ﺗﺘﺮﻙ َﻭﻟﻴﺪﻫﺎ ﻓﻲ ُ‬ ‫ٍ‬ ‫ﺳﻴﻜﻮﻥ َﺭ ُﺳ ً‬ ‫ُ‬ ‫ﻮﻻ ﷲ‪َ .‬ﻭ َ‬ ‫ﻋﻮﺩ َﺗﻪ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻭﺃﻧﱠﻪ‬ ‫ﺿ َﻌﺖ ﺍﻷ ﱡﻡ ﻣﻮﺳﻰ ﻓﻲ ﺍﻟﺘﺎﺑﻮﺕ‬ ‫ُ‬ ‫ﺍﻟﺘﺎﺑﻮﺕ ﻋﻠﻰ ﺍﻟﻤﺎء ﺑﺼﻮﺭ ٍﺓ ﻋﺸﻮﺍﺋﻴﺔ‪ ،‬ﺛُ ﱠﻢ ﺭﺳﺎ ﺑﻌﺪ ﻓﺘﺮﺓ‬ ‫ﻭﺗﺮﻛﺘﻪ ﻓﻲ ﺍﻟﻤﺎء‪ ،‬ﻭﻃﻔﺎ‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﺒﻠﱢ ُﻐﻪ‬ ‫ﻓﺮﻋﻮﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺎﻃﺊ ﻋﻨﺪ ﻗﺼﺮ ﻓﺮﻋﻮﻥ‪ .‬ﻭﻫﻜﺬﺍ ﺭﻋﺎ‬ ‫َ‬ ‫ِ‬ ‫ِ ِِ‬ ‫ُ ِ‬ ‫َ‬ ‫ُ‬ ‫ﺭﺳﺎﻟﺔ ﺍﷲ‬ ‫ﻭﻋﻠﻢ‬ ‫ﻭﻳﻌﺎﺭﺽ ﻭ ْﺟﻬﺎﺕ ﻧﻈﺮﻩ ﺍﻟﻤﺸﻮﺷﺔ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺪﺭﻙ‬ ‫ﻓﺮﻋﻮﻥ ﺫﻟﻚ‪َ .‬‬ ‫ِ‬ ‫ِ‬ ‫ُﺤ ُ‬ ‫ﻴﻂ ﱢ‬ ‫ﺑﻜﻞ ﺷﻲء ﻋﻠﻤﺎً ﱠ‬ ‫َ‬ ‫ﻓﺮﻋﻮﻥ ﺳﻮﻑ ﻳﺠ ُﺪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﺃﻥ‬ ‫ﺍﷲ‪ ،‬ﺍﻟﺬﻱ ﻳ‬ ‫ﻭﺳﻮﻑ ﻳُﺮﺑﱢﻴﻪ ﻓﻲ ﻗﺼﺮﻩ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ﺮﻋﻮﻥ ﺳﻮﻑَ‬ ‫ﱠ‬ ‫َ‬ ‫ُﺘﺮﻙ ﻓﻲ ﺍﻟﻨﻬﺮ‪ ،‬ﻭﺃﻥ ﻓ‬ ‫ﻭﻗﺪ ﻋﻠ َﻢ ﺍﷲ ﺣﻴﻦ ُﻭﻟﺪ ﻣﻮﺳﻰ ﺃﻧﻪ ﺳﻮﻑ ﻳ َ‬ ‫ِ‬ ‫ُﺼﺒﺢ َﻧ ِﺒﻴًّﺎ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ‪ .‬ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺣ ﱠﺪﺩ ﺍﷲُ‬ ‫ﻳﻌﺜُﺮ ﻋﻠﻴﻪ‪ ،‬ﱠ‬ ‫ﻭﺃﻥ ﻣﻮﺳﻰ ﺳﻮﻑ ﻳ‬ ‫ﻣُﺴ َﺒﻘﺎً َﻗﺪَﺭ ﻣﻮﺳﻰ‪ْ ،‬‬ ‫ﻭﺃﺧ َﺒ َﺮ ﺑﻪ ﺃﻣﱠﻪ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﺃﻥ ﱠ‬ ‫ﻭﻳﺠﺐ ﺃﻥ ﻧُ‬ ‫ﺍﻟﻨﻈﺮ ُﻫﻨﺎ ﺇﻟﻰ ﱠ‬ ‫ﺖ‬ ‫ﻠﻔ‬ ‫ﻛﻞ ﺗﻔﺎﺻﻴﻞ ﺣﻴﺎﺓ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﺪ ََﺛﺖ‬ ‫َ‬

‫َ‬ ‫ﻋﻨﺪﻣﺎ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﱠ‬ ‫ﺮﻋﻮﻥ ﻳُﻔ ﱢﻜ ُﺮ ﻓﻲ ﺍﻟﻘﻀﺎء ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻤﺆﻣﻨﻴﻦ‪َ ،‬ﻫ َﺮﺑُﻮﺍ ِﻣﻦ‬ ‫ﺃﻥ ِﻓ‬ ‫ِﻣﺼ َﺮ ﺗﺤﺖ ﻗﻴﺎﺩﺓ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻘﺴﻮﺓ‪ ،‬ﻭﺍﺳﺘﻌ َﺒ َﺪ َﺑﻨﻲ ﺇﺳﺮﺍﺋ َ‬ ‫ﻴﻞ ‪.‬ﻭﺣﻴﻦ ﺃﺻﺒﺢ ﻭﺍﺿﺤﺎً ﱠ‬ ‫َ‬ ‫ﻓﺮﻋﻮﻥ ﻳﻨﻮﻱ ﺍﻟﻘﻀﺎ َء‬ ‫ﺃﻥ‬ ‫ِِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻋﻠﻰ ﻣﻮﺳﻰ ُ‬ ‫ﻭﺣﻮﺻﺮ‬ ‫ﻭﻛ ﱢﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ‪َ ،‬ﻫ َﺮﺏ ﻫﺆﻻء ﻣﻦ ﻣﺼﺮ ﺑﻘﻴﺎﺩﺓ ﻣﻮﺳﻰ‪ُ .‬‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫َ‬ ‫ﻭﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ‬ ‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻌﻪ ﺑﻴﻦ ﺍﻟﺒﺤﺮ ﻣﻦ ﺟﻬ ٍﺔ‬ ‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺘﺒﻌﻮﻧﻬﻤﺄﺧﺮﻯ‪ .‬ﱠ‬ ‫ﻭﻟﻜﻦ ﻣﻮﺳﻰ‪ ،‬ﺣﺘﻰ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ ﺍﻟﻴﺎﺋﺲ‪ ،‬ﻟﻢ ﻳﻴﺄﺱ‬ ‫ِ‬ ‫ََِ ِ‬ ‫ُ‬ ‫ﺍﻟﺒﺤﺮ ﻗﺴ َﻤﻴﻦ ﺑﻤﻌﺠﺰ ٍﺓ ﻋﻈﻴﻤ ٍﺔ ِﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻭﺷﻖﱠ‬ ‫َ‬ ‫ﻭﻓﺮﻕ ﺍﷲ‬ ‫َ‬ ‫ﺃﺑﺪﺍً‪ ،‬ﻭﻟﻢ ﻳﻔﻘﺪ ﺛﻘﺘﻪ ﺑﺎﷲ‪َ .‬‬ ‫ﻃﺮﻳﻘﺎً ﻓﻲ ﺍﻟﺒﺤﺮ ﻟﺒﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺇﺣﺪﻯ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ‬ ‫ِ‬ ‫ﺃﻋﻄﺎﻫﺎ ﺍﷲُ ﻟﻤﻮﺳﻰ‪ .‬ﻭﻣﺎ ﺇﻥ ﻭﺻﻞ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺇﻟﻰ ﺍﻟﺸﺎﻃﺊ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﱠ‬ ‫ﺍﻟﺒﺤﺮ‬ ‫ﻓﺈﻥ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ُﻐﺮﻗﺎً‬ ‫َ‬ ‫ﻭﺟﻤﻴﻊ ُﺟﻨُﻮﺩﻩ‪.‬‬ ‫ﻓﺮﻋﻮﻥ‬ ‫ﻋﺎﺩ ﺇﻟﻰ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻣ‬ ‫َ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﻭﻳﺨﺒﺮﻧﺎ ﺍﷲ ﺑﻬﺬﻩ ﺍﻟﺤﺎﺩﺛﺔ ﺍﻟﻤُﻌﺠ َﺰﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ْ‬ ‫َﺎﺕ َﺭﺑﱢﻬ ْﻢ َﻓﺄَ ْﻫﻠَ ْﻜ َﻨ ُ ُ‬ ‫ﻳﻦ ِﻣﻦ َﻗ ْﺒﻠِ ِﻬ ْﻢ َﻛ ﱠﺬﺑ ْ‬ ‫ﺁﻝ ِﻓ ْﺮ َﻋ ْﻮ َﻥ َﻭﺍﻟﱠ ِﺬ َ‬ ‫ﻮﺑ ِﻬ ْﻢ‬ ‫َﻛ َﺪﺃ ِﺏ ِ‬ ‫ﺎﻫﻢ ِﺑﺬ ُﻧ ِ‬ ‫ُﻮﺍ ﺑﺂﻳ ِ ِ‬ ‫َﻭﺃَ ْﻏ َﺮ ْﻗ َﻨﺎ َ‬ ‫ﻮﻥ َﻭ ُﻛ ﱞﻞ َﻛ ُﺎﻧ ْ‬ ‫ﻮﺍ َﻇﺎﻟِ ِﻤ َ‬ ‫ﺁﻝ ِﻓ ْﺮ َﻋ َ‬ ‫‪[54‬‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ‪ :‬ﺍﻷﻧﻔﺎﻝ ‪54‬‬

‫ﺃُﻟ ِﻘ َﻲ ِﺑﻴ ُ‬ ‫ﺃﻭ ًﻻ ِﻣﻦ ﺳﻔﻴﻨﺔ ﺇﻟﻰ‬ ‫ﺲ ﱠ‬ ‫ُﻮﻧ َ‬ ‫ٌ‬ ‫ﺳﻤﻜﺔ ِﻋ َ‬ ‫ﻤﻼﻗ ٌﺔ‪.‬‬ ‫ﺍﻟﺒﺤﺮ‪ُ ،‬ﺛ ﱠﻢ ﺍﺑﺘﻠﻌﺘﻪ‬ ‫ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻫﺬﺍ‬ ‫ﻭﺃﻧﻘﺬ ﺍﷲ‬ ‫َ‬ ‫ﺍﻟﻤﻮﻗﻒ ﺍﻟﺼﻌﺐ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬ ‫ﺣﻮﺻ َﺮ ﻣﻮﺳﻰ ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻴﻦ ﺍﻟﺒﺤﺮ ِﻣﻦ ِﺟﻬ ٍﺔ‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫ﻳﺘﺒﻌﻮﻧﻬﻢ ِﻣﻦ ِﺟﻬ ٍﺔ ﺃﺧﺮﻯ‬ ‫ﺮﻋﻮﻥ ﺍﻟﺬﻳﻦ‬ ‫ﻭﺟﻨﻮ ِﺩ ِﻓ‬ ‫ﱠ‬ ‫ﺍﻟﺤ ِﺮﺝ‪ ،‬ﻭﻟﻢ‬ ‫‪.‬ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﻟﻢ ﻳﻴﺄﺱ ﺣﺘﻰ ﻓﻲ ﺍﻟﻤﺄ َﺯ ِﻕ َ‬ ‫َ‬ ‫ﻗﺴﻢ ﺍﻟﺒﺤ َﺮ‬ ‫ُﻌﺠﺰﺓ ِﻣ َﻦ ﺍﷲ ﱠ‬ ‫ﻳَﻔ ِﻘﺪ ِﺛﻘ َﺘﻪ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ِ .‬‬ ‫ﻭﺑﻤ ِ‬ ‫َ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻟِﻴﻌﺒﺮﻭﺍ‪.‬‬ ‫َﺮﺍ ﻟِﺒَﻨﻲ‬ ‫ْﻦ‪ ،‬ﻭﻓﺘﺢ ﺑﻴﻨﻬﻤﺎ َﻣﻤ ًّ‬ ‫ﺷﻄﺮﻳ ِ‬ ‫ٌ‬ ‫ﻭﺍﺣﺪﺓ ِﻣﻦ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ‬ ‫ﻭﻛﺎﻧﺖ ﻫﺬﻩ‬ ‫ﻣَ‬ ‫َﻨﺤﻬﺎ ﺍﷲ ﻟِﻤُﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﺎ ﺇﻥ ﻭﺻﻞ ﺑﻨﻮ‬ ‫ﺍﻟﺸﺎﻃﺊ ﺍﻵﺧﺮ ﻟﻠﺒﺤﺮ ﺣ ﱠﺘﻰ ﻋﺎﺩ ﺍﻟﺒﺤ ُﺮ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﺇﻟﻰ‬ ‫ِ‬ ‫ﺇﻟﻰ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﺃﻏﺮﻕ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ‪.‬‬

‫ِ‬ ‫ً‬ ‫ُﺴﻴْﻄﺮ ﻋﻠﻰ‬ ‫ﻭﻛﺎﻥ ﻓﺮﻋﻮﻥ‬ ‫ﺭﺟﻼ ﻣﻐﺮﻭﺭﺍً َﻓ ُﺨﻮﺭﺍً‪ .‬ﱠ‬ ‫ﻭﺗﻤﺮﺩ ﻋﻠﻰ ﺍﷲ ﻇﻨًّﺎ ﻣﻨﻪ ﺃﻧﱠﻪ ﻳ َ‬ ‫ِْ ً ِ‬ ‫ﺃﻥ ﱠ‬ ‫ﱢ‬ ‫ُ‬ ‫ُ‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﱠ‬ ‫ﻓﺮﻋﻮﻥ ﻛﺎﻥ ﻣﻨ َﺤﺔ ﻣ َﻦ ﺍﷲ‪ ،‬ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ‬ ‫ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻳﻤﻠﻜﻪ‬ ‫ﻛﻞ ﺷﻲء‪.‬‬ ‫ِ‬ ‫ﻷﻥ ﻓﺮﻋﻮﻥ ﻟﻢ ْ‬ ‫ﻭﻟﻜﻦ َﻧ َﻈﺮﺍً ﱠ‬ ‫ْ‬ ‫ﻳﻜﻦ َﺣﻜﻴﻤﺎً ﻓﺈﻧﱠﻪ ﻟﻢ ﻳﻔﻬﻢ‬ ‫ﻗﻮﺗﻪ ﻭﺍﻷﺭﺽ ﺍﻟﺘﻲ ﻳﻤﻠﻜﻬﺎ‪،‬‬ ‫ﻫﺬﺍ ﺍﻷﻣﺮ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻛﺎﻥ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ُ‬ ‫ﺭﺟ ً‬ ‫ﺮﻋﻮﻥ ﻣﻮﺳﻰ‪ ،‬ﻭﻟﻢ ْ‬ ‫ُ‬ ‫ﻭﻋﺎﺭ َ‬ ‫ﻼ ﺷﺪﻳ َﺪ‬ ‫ﺽﻓ‬ ‫ﻗﺒﻞ ُ‬ ‫َ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫َ‬ ‫َﻼء ِﻣ ْﺼ َﺮ‪.‬‬ ‫ﻭﺟﺪ ﻣﺴﺎﻓﺮﻭﻥ ﻭﻫﻢ ﻓﻲ ﻗﺎﻓﻠﺔ‬ ‫ﻳﻮﺳﻒ ﻓﻲ ﺍﻟﺒﺌﺮ ﻓﺒﺎﻋﻮﻩ ﺇﻟﻰ ﻗﺼﺮ َ‬ ‫ﺃﺣ ِﺪ ُﻧﺒ ِ‬

‫َﻮﻡ ُﻳ ْﺒﻌ ُ‬ ‫ْ َ‬ ‫ﱢﺤ َ َ َ َ‬ ‫َﺜ َ‬ ‫َﻓﻠَ ْﻮَﻻ ﺃَﱠﻧ ُﻪ َﻛ َ‬ ‫ﻮﻥ َﻓ َﻨﺒ َْﺬ َﻧﺎ ُﻩ‬ ‫ﺎﻥ ِﻣ ْﻦ ْﺍﻟ ُﻤ َﺴﺒ ِ‬ ‫ﻴﻦ ﻟﻠ ِﺒﺚ ِﻓﻲ ﺑَﻄ ِﻨ ِﻪ ﺇِﻟﻰ ﻳ ْ ِ‬ ‫َ‬ ‫ْ‬ ‫ﻴﻦ َﻭﺃَ ْﺭ َﺳ ْﻠ َﻨﺎ ُﻩ ﺇِﻟَﻰ ِﻣ َﺌ ِﺔ‬ ‫ِﺑ ْﺎﻟ َﻌ َﺮﺍء َﻭ ُﻫ َﻮ َﺳ ِﻘﻴ ٌﻢ َﻭﺃﻧ َﺒ ْﺘ َﻨﺎ َﻋﻠَ ْﻴ ِﻪ َﺷ َﺠ َﺮ ًﺓ ﱢﻣﻦ ﻳَﻘ ِﻄ ٍ‬ ‫َْ َ‬ ‫َﺰﻳ ُﺪ َ‬ ‫‪[147‬‬ ‫‪147-143‬‬ ‫ﻭﻥ ]ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‪143 :‬‬ ‫ﺃﻟ ٍﻒ ﺃ ْﻭ ﻳ ِ‬

‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﻣﻮﻗﻒ ﻳﺎﺋﺲ ﻓﻌ ً‬ ‫ﻭﺍﺿﺤﺔ ﻟﻺﻧﺴﺎﻥ‬ ‫ْﻼ‪ .‬ﻭﻳُﻤﺜﱢﻞ ﻣﺎ ﺳﺒﻖ ﺇﺷﺎﺭ ًﺓ‬ ‫ﻳﻮﻧﺲ ﻣﻦ‬ ‫ٍ‬ ‫ﻭﺃﻧﻘﺬ ﺍﷲُ َ‬ ‫ٍ‬ ‫ِ‬ ‫ﺃﻧﱠﻪ ﻳﺠﺐ ﻋﻠﻴﻪ ﱠ‬ ‫ﺱ‬ ‫ﻓﺘﺠﺮ َﺑ ُﺔ‬ ‫ْﺄﺱ ﺃﺑﺪﺍً ﻣ ْﻦ ﻋﻮﻥ ﺍﷲ‪،‬‬ ‫ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩ ْ‬ ‫ُ‬ ‫َﺭ ٌ‬ ‫َ‬ ‫ﺃﻻ َﻳﻴ َ‬ ‫ِِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ُﺆﻣﻨﻴﻦ‪ ،‬ﻭﻋﻠﻴﻨﺎ ﱠ‬ ‫َ‬ ‫ﻧﻀﻌﻒ ﻣﻬﻤﺎ ﻛﺎﻧﺖ‬ ‫ﺃﻻ‬ ‫ﻟﺠﻤﻴﻊ ﺍﻟﻤ‬ ‫ﺍﻟﻤﺸﻘ ُﺔ ﻭﺍﻟﺼﻌﺎﺏ ﺍﻟﺘﻲ ﺗُﻮﺍﺟﻬُﻨﺎ‪،‬‬ ‫ﻭﻳﺠﺐ ﺃﻥ َﻧ ْﺪ ُﻋ َﻮ ﺍﷲَ ﺩﺍﺋﻤًﺎ ﻭﻧﺴﺄﻟَﻪ ﺍﻟ َﻌ ْﻮ َﻥ‪.‬‬

‫ﻮﺳ ُ‬ ‫ﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫َﻧ ِﺒ ﱡﻲ ﺍﷲ ُﻳ ُ‬

‫ِِ‬ ‫َ ِ‬ ‫ً‬ ‫َ‬ ‫ﻌﺮ ُ‬ ‫ﺼﺔ‬ ‫ﻘ‬ ‫ﻧﺠﺪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺿﻬﺎ‬ ‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺳﻮﻑ ﻧ‬ ‫ﻭﺻﻔﺎ ﺗﻔﺼﻴﻠﻴًّﺎ ﻟ ﱠ‬ ‫ﻳﻮﺳﻒ ﺻﻐﻴﺮﺍً‬ ‫ُ‬ ‫ﻫﻨﺎ ﺑﺎﺧﺘﺼﺎﺭ‬ ‫ﻟﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺷﺨﺼﻴﺔ ﻳﻮﺳﻒ ﺍﻟﻤﺜﺎﻟﻴﺔ‪ .‬ﺣﻴﻦ ﻛﺎﻥ‬ ‫ﱠ‬ ‫ِ‬ ‫ﺎﺭﻭﻥ ﻣﻨﻪ‪ ،‬ﻭﺃﺧﺒﺮﻭﺍ ﺃ َﺑﺎﻩ ﱠ‬ ‫ﻭﻋ َﺜﺮﺕ‬ ‫ﺑﺌﺮ ﻷﻧﱠﻬﻢ ﻛﺎﻧﻮﺍ َﻳ َﻐ ُ‬ ‫ﺃﻥ ﺫ ْﺋﺒًﺎ ﺃﻛﻠﻪ‪َ .‬‬ ‫ﺃﻟﻘﺎﻩ ﺃﺧﻮﺗُﻪ ﻓﻲ ٍ‬ ‫ِ‬ ‫ِ‬ ‫َِ ِ ِ‬ ‫ٌ‬ ‫ُﻮﺳ َ‬ ‫ﻗﺼﺮﺍ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ‬ ‫ﻴﻞ ﻣﺼﺮ ﱟﻱ ﻳﻤﺘﻠﻚ‬ ‫ﻒ ﻓﻲ ﺍﻟﺒﺌﺮ‪،‬‬ ‫ً‬ ‫ﻗﺎﻓﻠﺔ ﻋﻠﻰ ﻳ ُ‬ ‫ﻭﺑﺎﻋﻮﻩِ ﺇﻟﻰ ِﻧﺒ ٍ‬ ‫ِ‬ ‫ُ ِ ِ‬ ‫ِ‬ ‫ﱡ ِ‬ ‫ﺣﻴﺚ ﻟَﺒ َﺚ ﻋ ﱠﺪ َﺓ ﺳﻨﻮﺍﺕ‪.‬‬ ‫ﺍﻟﺴﺠﻦ‬ ‫ﺗﻌﺮﺽ‬ ‫ﱠ‬ ‫ﻟﻠﻈﻠﻢ ﻭﺍﻻﻓﺘﺮﺍء ﻋﻠﻴﻪ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻓﺄُﻟﻘ َﻲ ﻓﻲ ﱢ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﱠ ِ‬ ‫ﻳﺆﻣ ُﻦ ﺑﺎﷲ‪ ،‬ﻭﺣﺎ َﻭ َﻝ ﺑﺬﻟﻚ ْ‬ ‫ُ‬ ‫ﺃﻥ‬ ‫ﺃﻗﺮ ﺑﺄﻧﻪ‬ ‫ﻭﺣﻴﻦ ﺃﺩﺭﻙ‬ ‫ﻓﺮﻋﻮﻥ ﺃﻧﱠﻪ ﺳﻮﻑ ﻳﻤﻮﺕ‪ ،‬ﱠ‬ ‫ِ ِ‬ ‫ﻳﻨﺠ َﻮ ﺑﻨﻔﺴﻪ‪ .‬ﻭﻻ ﻧﻌﻠ ُﻢ ﻫﻞ َ‬ ‫ﻴﺮﺓ ﺃﻳﱠﺔ ﻓﺎﺋﺪﺓ‪،‬‬ ‫ُ‬ ‫ﻛﺎﻥ ﻟﻠﻨﱠ َﺪ ُﻡ ﺍﻟﺬﻱ ﺷﻌﺮ ﺑﻪ ِﻓﻲ ﺍﻟﻠﺤﻈﺔ ﺍﻷﺧ َ‬ ‫ِ‬ ‫ﻳﻜﻮﻥ َﻧﺪﻣُﻨﺎ ﺧﺎﻟﺼﺎً‪ ،‬ﻭﺣﻴﻦ ﻳﺄﺗﻲ َ‬ ‫ﻷﻥ ﺍﷲَ ُ‬ ‫ُ‬ ‫ﻭﺫﻟﻚ ﱠ‬ ‫ﻗﺒﻞ ﻟﺤﻈﺔ‬ ‫ﻳﻌﻔﻮ ﻋﻨﱠﺎ ﻓﻘﻂ ﺣﻴﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺎﻥ ﺭﺣﻴﻢ‪ .‬ﺃﻣﱠﺎ ﺇﺫﺍ ﻟﻢ َﻧ ْﻨ َﺪ ْﻡ ﻭﻟﻢ َﻧﺘُﺐ ﱠ‬ ‫ﺍﻟ َﻤ ْﻮﺕ َﻧ ْﻔﺴﻬﺎ‪ ،‬ﻓﺎﷲُ َﺭ ْﺣ َﻤ ٌ‬ ‫ﺇﻻ ﻓﻲ ﻟﺤﻈﺔ ﺍﻟﻤﻮﺕ‪،‬‬ ‫ِ‬ ‫ِ‬ ‫ُ ِ‬ ‫ﻓﺈﻧﱠﻬﺎ ﱠ‬ ‫ﻨﺠﻲ ُ‬ ‫ً‬ ‫ﺑﺎﻟﻄﺒﻊ ﻻ ﺗﻜﻮﻥ ً‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳُﻤﻜﻦُ‬ ‫َ‬ ‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ‬ ‫ﺻﺎﺩﻗﺔ‪ ،‬ﻭﻻ ﺗ‬ ‫ﺗﻮﺑﺔ‬ ‫ِ‬ ‫ﱠ‬ ‫َ‬ ‫ﻭﻟﻜﻦ ﺍﷲَ ﻭﺣﺪَﻩ ﻳﻌﻠﻢ‪ .‬ﻭﻛﻤﺎ ﺗُﻈﻬ ُﺮ ﻫﺬﻩ‬ ‫ﻳﻜﻮﻥ ﻫﺬﺍ ﻫﻮ ﻣﺎ ﺣﺪﺙ ﻣﻊ ﻓﺮﻋﻮﻥ‪،‬‬ ‫ﺃﻥ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺴﻮﺭ ُﺓ؛ ﻓﺈﻧﱠﻪ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺤﻴﺎ ﻟﻨُﺮﺿ َﻲ ﺍﷲَ ﻃ َﻮ َ‬ ‫َ‬ ‫ﻓﺮﻋﻮﻥ‬ ‫ﺍﻝ ﺣﻴﺎﺗﻨﺎ ﻭﻧﺘﺠﻨﱠ َﺐ َﺧﻄﺄ‬ ‫‪.‬ﻓﺈﻥ ﻟﻢ ْ‬ ‫ﻟﺤﻈﺔ ﺍﻟ َﻤ ْﻮ ِﺕ ﻗﺪ ﻻ ﺗﻜﻮﻥ ﻟﻪ ﺃﻳ ُ‬ ‫َ‬ ‫ﻧﻔﻌﻞ ﻫﺬﺍ ﱠ‬ ‫ْ‬ ‫ﱠﺔ ﻓﺎﺋﺪﺓ‪.‬‬ ‫ﻓﺈﻥ ﺍﻷﺳﻰ‬

‫ﻧﺒﻲ ﺍﷲ ُﻳ ُ‬ ‫ﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻮﻧ ُ‬ ‫ﱡ‬

‫ِ‬ ‫ُ‬ ‫ﺩﺭﺟﺔ ﺻﻌﻮﺑﺔ ﺍﻟﻤﻮﻗﻒ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺎﻋﺜﺎً ﻋﻠﻰ ﺍﻟﻴﺄﺱ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﻤﺮ َء‬ ‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ﺃﻥ َﻳﺜ َﻖ ﺑﺎﷲ ﺩﺍﺋﻤًﺎ ﻭﻳﺴﺄﻟَﻪ ﺍﻟ َﻌ ْﻮ َﻥ‪ .‬ﻭﻛﻤﺎ َﺫ َﻛ ْﺮﻧﺎ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﱠ‬ ‫َﻳ ِﺠﺐ ْ‬ ‫ﻓﺈﻥ ﻣﻮﺳﻰ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﻴﻦ ُﺣﻮﺻﺮ َ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻢ َﻳﻴْﺄﺱ ﺃﺑﺪﺍً‪ ،‬ﺣ َ‬ ‫ﺑﻴﻦ ُﺟﻴُﻮﺵ ﻓﺮﻋﻮﻥ ﻭﺍﻟﺒﺤﺮ ﺍﻷﺣﻤﺮ‪،‬‬ ‫ﱠ ِ‬ ‫ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻤﻮﺫﺟﺎً َ‬ ‫ﻟﻠﺸﺨﺼﻴﺔ‬ ‫ﺁﺧ َﺮ‬ ‫ﻭﺇﻧﱠ َﻤﺎ ﻭﺿﻊ ﺛﻘ َﺘﻪ ﻓﻲ ﺍﷲ‪ .‬ﻭﻳﻘ ﱢﺪﻡ ﻟﻨﺎ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ْﺄﺱ ﺃﺑﺪﺍً ﻣﻦ َﻋ ْﻮﻥ ﺍﷲ‪.‬‬ ‫ﺍﻟﺨﻴﱢﺮﺓ ﺍﻟﺘﻲ ﻻ َﺗﻴ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺭﻏﻢ ﱠ‬ ‫ﻳﻮﻧﺲ ﺑﺈﻧﺬﺍﺭ َﻗﻮﻣﻪ ﻓﺈﻧﱠﻪ ﺗﺮﻙ ﻗﻮ َﻣﻪ ُﺩ َ‬ ‫ﻭﻥ ﺇﻧﺬﺍﺭ‪ .‬ﻭﺍﺧﺘ َﺒ َﺮ‬ ‫ﺃﻥ ﺍﷲ ﻛﻠﱠﻒ‬ ‫َ‬ ‫ُِ‬ ‫ِ‬ ‫ٌ‬ ‫ﻳﻮﻧﺲ ِﺑ ِﻌ ﱠﺪﺓ ُﻃ ُﺮﻕ‪ ،‬ﻓﺄﻟﻘ َﻲ ﺇﻟﻰ ﺍﻟﺒﺤﺮ ﻣﻦ ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﺘﻲ ﺭﻛﺒﻬﺎ‪ ،‬ﺛﻢ ﺍﺑ َﺘﻠَ ْ‬ ‫ﺳﻤﻜﺔ‬ ‫ﻌﺘ ُﻪ‬ ‫ﺍﷲُ َ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِﻋ ٌ‬ ‫ﺗﺼ ﱡﺮﻓﻪ‪ ،‬ﻓﺮﺟﻊ ﺇﻟﻰ ﺍﷲ ﺗﺎﺋﺒﺎً‪،‬‬ ‫ﻤﻼﻗﺔ‪ ،‬ﻭﺃ ﱠﺩﻯ ﺫﻟﻚ ﺇﻟﻰ ُﺷﻌُﻮﺭﻩ ﺑﺎﻟﻨﱠﺪَﻡ ﺍﻟ َﻌﻤﻴﻖ ﻋﻠﻰ َ‬ ‫ِ‬ ‫ً‬ ‫ﺿﺎﺭﻋﺎ‪ ،‬ﻭﻳُﺨﺒ ُﺮﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺑﻬﺬﻩ ﺍﻟﺤﺎﺩﺛﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﻭﺍﻟ َﺘ َﺠﺄَ ﺇﻟﻴﻪ‬

‫ﺎﺿﺒﺎً َﻓ َﻈ ﱠﻦ ﺃَﻥ ﻟﱠﻦ ﱠﻧ ْﻘ ِﺪ َﺭ َﻋﻠَ ْﻴ ِﻪ َﻓ َﻨﺎ َﺩﻯ ِﻓﻲ ﱡ‬ ‫َﻭ َﺫﺍ ﱡ‬ ‫ﺎﺕ‬ ‫ﺍﻟﻈﻠُ َﻤ ِ‬ ‫ﻮﻥ ﺇِﺫ ﱠﺫ َﻫ َﺐ ُﻣ َﻐ ِ‬ ‫ﺍﻟﻨ ِ‬ ‫ﻨﺖ ِﻣ َﻦ ﱠ‬ ‫ْﺤ َﺎﻧ َﻚ ﺇِﱢﻧﻲ ُﻛ ُ‬ ‫ﺃَﻥ ﱠﻻ ﺇِﻟَ َﻪ ﺇِﱠﻻ ﺃَ َ‬ ‫ﺍﻟﻈﺎﻟِ ِﻤ َ‬ ‫ﺎﺳ َﺘ َﺠﺒ َْﻨﺎ ﻟَ ُﻪ َﻭ َﻧ ﱠﺠﻴ َْﻨﺎ ُﻩ‬ ‫ﻧﺖ ُﺳﺒ َ‬ ‫ﻴﻦ َﻓ ْ‬

‫َ َ‬ ‫ْ‬ ‫ﻨﺠﻲ ْﺍﻟ ُﻤ ْﺆ ِﻣ ِﻨ َ‬ ‫‪[88‬‬ ‫‪88-87‬‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‪87 :‬‬ ‫ِﻣ َﻦ ﺍﻟ َﻐ ﱢﻢ َﻭ َﻛﺬﻟِﻚ ُﻧ ِ‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻳُﺨﺒ ُﺮﻧﺎ ﺍﷲُ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﺎً ﺑ َﻤﺎ ﺳﻴﺤﺪﺙ ﻟﻴﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻮ ﻟﻢ َﻳﺜﻖ ﺑﺎﷲ‬ ‫ﻭﻟﻢ ﻳُﺴﺒﱢﺤﻪ ﻭ َﻳ ْﺪ ُﻋﻪ‪:‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻭ َﻳﻌﻴﺒُﻨﺎ ﺃﻧﱠﻨﺎ ﻓﻮﺭ ﺇﺻﺎﺑﺔ ﺃﺣﺪﻧﺎ ﺑﻤﺮﺽ ﺃﻭ ﻣﺸﻘﺔ ﺃﻭ ﻣﺸﻜﻠﺔ ﻓﺈﻧﻪ ﻳﺴﺘﺴﻠﻢ ﻟﻠﻴﺄﺱ‬ ‫ِ‬ ‫ٌ‬ ‫ُ‬ ‫ﺻﻔﺎﺕ ﺗُﻐﻀﺐ‬ ‫ﻓﻴﺘﻤﺮﺩﻭﻥ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺰﻳﺪﻭﻥ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻓﻮﺭﺍً‪،‬‬ ‫ﱠ‬ ‫ِ‬ ‫ﱡﻮﺏ ﱠ‬ ‫ﱠ‬ ‫ﻭﻟﻜﻦ ﻫﺬﻩ‬ ‫ﻌﺎﺏ ﻣﺘﻌ ﱢﺪﺩﺓ‪،‬‬ ‫ﺍﷲ ‪.‬ﻭﻳﻌﻠﱢﻤُﻨﺎ‬ ‫ُ‬ ‫ﺃﻥ ﺍﷲ ﻗﺪ ﻳ ﱢ‬ ‫ﻧﻤﻮﺫﺝ ﺃﻳ َ‬ ‫ُﻌﺮﺽ ﻋﺒﺎﺩَﻩ ﻟﺼ ٍ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﺇﺧﻼﺻﻪ ﷲ‪.‬‬ ‫ﺍﻟﻤﺆﻣﻦ ﻭﺗﺨﺘﺒﺮ‬ ‫ﺍﻟﻤﺼﺎﺋﺐ ﺗُﻨﻀﺞ‬ ‫َ‬ ‫ﻭﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﻋ َﻮ ﺍﷲَ َ‬ ‫ﻧﺘﻌﺮﺽ‬ ‫ﻭﻧﺜﻖ ﺑﻪ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺟﻤﻴﻊ ﺍﻟﻤﺼﺎﻋﺐ ﺍﻟﺘﻲ ﱠ‬ ‫ِ‬ ‫ﻟﻬﺎ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺼﺒﺮ ﻛﻤﺎ ﺻﺒﺮ ﺃﻳ ُ‬ ‫ﻭﻧﺘﻮﺟﻪ ﺇﻟﻰ ﺍﷲ‪،‬‬ ‫ﱡﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻋﻨﺪﻫﺎ ﻓﻘﻂ ﻳ ﱢ‬ ‫ُﺨﻔ ُ‬ ‫ُ‬ ‫ﻒ ﺍﷲُ ﻣﺼﺎﻋ َﺒﻨﺎ‪ ،‬ﻭﻳﻜﺎﻓﺌﻨﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪.‬‬

‫ﻧﺒﻲ ﺍﷲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﱡ‬ ‫ﺧﺎﺻﺔ‪ .‬ﻭﻛﻤﺎ ﺣﺪﺙ ﻓﻲ ﺣﺎﻟﺔ ﺁﺩ َﻡ؛ ﱠ‬ ‫ﻓﺈﻥ ﺍﷲ‬ ‫ﺧﻠﻖ ﺍﷲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻄﺮﻳﻘ ٍﺔ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺃﺏ ‪.‬ﻭﻳُﺨﺒﺮﻧﺎ ﺍﷲ ﺑﻬﺬﺍ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺧﻠﻖ ﻋﻴﺴﻰ ﻣﻦ ُﺩﻭﻥ ٍ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ ِ‬ ‫ِ ِ‬ ‫ِِ‬ ‫ِ ُ ِ‬ ‫َ‬ ‫ﻳﻮﺳ َ‬ ‫َ‬ ‫ﻭﻧﻈﺮﺍ ﻟﺤﻜﻤﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻭﻛ ْﻮﻧﻪ‬ ‫ﻒ ﻓﻲ ﺍﻟﻨﻬﺎ َﻳﺔ ﻭﺃﻓﺮ َﺝ ﻋﻨﻪ‪.‬‬ ‫ً‬ ‫ﻭﺗﺒﻴﱠ َﻨﺖ َﺑﺮﺍ َء ُﺓ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﺈﻥ ﺣﺎﻛ َﻢ ِﻣﺼﺮ ﻭﺿﻊ ﺗﺤﺖ ُﺳ َ‬ ‫ﺷﺨﺼﺎ ﻳ َ‬ ‫ُﻮﺛﻖ ﺑﻪ‪ ،‬ﻭﻷﻧﱠﻪ ﻛﺎﻥ َﺑ ِﺮ ًﻳﺌﺎ ﺗﻤﺎﻣًﺎ‪ ،‬ﱠ‬ ‫ﻠﻄﺘﻪ‬ ‫ً‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ُﻛﻨُ َ‬ ‫ﻭﺻ َﻔﺢ‬ ‫ﻳﻮﺳﻒ ﻓﻲ ﺍﻟﻨﱢﻬﺎﻳﺔ َﻋﻦ ﺇﺧ َﻮﺗﻪ ﺍﻟﺬﻳﻦ ﻋﺎ َﻣﻠُﻮﻩ ﺑﻘﺴﻮ ٍﺓ‬ ‫ﻮﺯ ﻣ َ‬ ‫ﺼﺮ ﻭ َﻣﺨﺎﺯ َﻧﻬﺎ‪َ .‬‬ ‫ِ‬ ‫ِ‬ ‫ﺑﺎﻟ َﻐ ٍﺔ‪ ،‬ﻭﺍﺳﺘﺪﻋﻰ ﺃﺧﻮ َﺗﻪ ﻭﺃﺑﺎﻩ ﻭﺃﻣﱠﻪ ﻟ َﻴ ِﻌ ُ‬ ‫ﻴﺸﻮﺍ ﻣﻌﻪ ‪.‬‬ ‫ِ‬ ‫ِِ ِ‬ ‫ً‬ ‫ً‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬ ‫ﺷﺨﺼﻴﺔ ﻣﺜﺎﻟ َﻴﺔ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﺒﺮﻩ ﺍﷲ ﺑﻌﺪﺓ‬ ‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﺷﺨﺼﻴﺔ‬ ‫ﻭﻛﺎﻧﺖ‬ ‫ِ‬ ‫ِ‬ ‫ﻧﺠﺎﻩ ﻣﻦ‬ ‫ﻭﻧﺠﺎﻩ ﻣﻦ ﺍﻟﺒﺌﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻬﺮﺏ ﻣﻨﻪ‪ ،‬ﺛﻢ ﱠ‬ ‫ُﻃ ُﺮ ٍﻕ‪ ،‬ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻒ ﻣﻠﻲ ٍء‬ ‫ﻭﺑﺮﺃَ ُﺳﻤ َﻌ َﺘﻪ‪،‬‬ ‫ﱢ‬ ‫ﺍﻟﺴﺠﻦ ﱠ‬ ‫ﺑﺎﻟﺸﺮ ﻣﻦ ﺧﻼﻝ ُﺩ ُﺧﻮﻟﻪ ﱢ‬ ‫ﺍﻟﺴﺠﻦ‪ ،‬ﺛﻢ َﻧ ﱠﺠﺎﻩ ﻣﻦ ﱢ‬ ‫ﻣﻮﻗ ٍ‬ ‫ِ‬ ‫ُ‬ ‫ﻠﺠﺄُ ﺇﻟﻰ ﺍﷲ ﻭﻳﺪﻋﻮﻩ ﻓﻲ‬ ‫ﻳ‬ ‫ﺍﻟﺴﻼﻡ‬ ‫ﻋﻠﻴﻪ‬ ‫ﻳﻮﺳﻒ‬ ‫ﻭﻛﺎﻥ‬ ‫ًﺎ‪.‬‬ ‫ﻌ‬ ‫ﻴ‬ ‫ﻓ‬ ‫ﻭﺃﺧﻴﺮﺍً ﻣ َﻨ َﺤﻪ َﻣﻨﺼﺒًﺎ َﺭ‬ ‫ََ‬ ‫ِ‬ ‫ِ‬ ‫َ ِ‬ ‫ﱢ‬ ‫ﺍﻟﺴﺠﻦ ِﺑ ْ‬ ‫ﻛﻞ ﺍﻟﻤﻮﺍﻗﻒ‪ .‬ﻭﺭﻏﻢ ﺑﺮﺍ َءﺗﻪ ﱠ‬ ‫ﻀ َﻊ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﻟﻢ‬ ‫ﻓﺈﻥ‬ ‫ﻳﻮﺳﻒ ﻟَﺒ َﺚ ﻓﻲ ﱢ‬ ‫ﺃﻥ ﻫﺬﺍ ﺍﺑﺘﻼ ٌء ِﻣ َﻦ ﺍﷲ‪ .‬ﻭﺩَﺃَ َﺏ ﻳ ُ‬ ‫ﻳﻨﺲ ﺃﺑﺪﺍً ﱠ‬ ‫ُﻮﺳﻒ ‪ -‬ﺃﺛﻨﺎء ﻭﺟﻮﺩﻩ ﻓﻲ ﺍﻟﺴﺠﻦ ‪ -‬ﻋﻠﻰ‬ ‫ِ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻋ َﻈﻤﺘﻪ ﻟﻠﻨﱠﺎﺱ ﻣﻦ َﺣﻮﻟﻪ‪ .‬ﻭﻳُﻈﻬﺮ ﻟﻨﺎ َﻭﻻ ُﺅﻩ ﷲ ﻭﺛﻘﺘُﻪ ﺑﻪ ﺗﺤﺖ ﻫﺬﻩ‬ ‫ﺪﺭﺓ ﺍﷲ َ‬ ‫ﺫ ْﻛﺮ ُﻗ َ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ﱡ‬ ‫ﺍﻟﻈﺮﻭﻑ ﺍﻟﻘﺎﺳ َﻴﺔ ﺣﻘ َﻴﻘ َﺔ ﺷﺨﺼﻴﺘﻪ ﺍﻟﻤ َ‬ ‫ُﻤﺘﺎﺯﺓ‪.‬‬

‫ﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻧﺒﻲ ﺍﷲ ﺃ ﱡﻳ ُ‬ ‫ﱡ‬

‫ِ‬ ‫ِ‬ ‫ُﻮﺍﺟﻬﺔ ﻣﺎ ﻳﺤﺪﺙ ﻟﻺﻧﺴﺎﻥ ٌ‬ ‫ُ‬ ‫ﺻﻔﺔ ﻣﻤﻴ َ‬ ‫ﱢﺰ ٌﺓ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﻗﺪ ﺍُﺑﺘُﻠ َﻲ ﺃﻳ ُ‬ ‫ﱡﻮﺏ‬ ‫ﺍﻟﺜﺒﺎﺕ ﻓﻲ ﻣ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻤﺮﺽ ﺷﺪﻳ ٍﺪ ﺳﺒﱠﺐ ﻟﻪ ﻣﻌﺎﻧﺎ ٍﺓ ﻛﺒﻴﺮ ًﺓ‪ .‬ﻭﻟﻢ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻔﻘﺪ‬ ‫ﺃﺳﺮﺗﻪ ﻭﺛﺮﻭﺗﻪ‪ ،‬ﻭﺍﺑﺘُﻠ َﻲ ﺑ ٍ‬ ‫ِ‬ ‫ﻏﻴﺮ ﺍﷲ‪ ،‬ﻭ َﻭ َ‬ ‫ﻳﺴﺄﻝ ﺃﻳ ُ‬ ‫ﱡﻮﺏ ﻭﻋﻠﱠ َﻤﻪ ﻛﻴﻒ ﻳﺘﻐﻠﱠﺐ‬ ‫ﺿﻊ ﺛﻘ َﺘﻪ ﻓﻴﻪ‪.‬‬ ‫ﻭﺍﺳﺘﺠﺎﺏ ﺍﷲُ ﻷﻳ َ‬ ‫َ‬ ‫ﱡﻮﺏ َ‬ ‫ِ ِ‬ ‫ُ‬ ‫ﱠﺔ‪ُ ،‬‬ ‫ﱡﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻨﻤﻮﺫﺟﻴ َ‬ ‫َ‬ ‫ُ‬ ‫ﻭﻳﺬﻛﺮ ﻟﻨﺎ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫‪.‬ﻭﻳﻨﻘﻞ ﻟﻨﺎ‬ ‫ﻋﻠﻰ ﻣﺤﻨﺘﻪ‬ ‫ﺷﺨﺼﻴﺔ ﺃﻳ َ‬ ‫ﺩﻋ َﻮ َﺗﻪ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫َ‬ ‫َ‬ ‫ْ‬ ‫ﺍﻟﺸﻴ َ‬ ‫ﱡﻮﺏ ﺇ ْﺫ َﻧﺎ َﺩﻯ َﺭ ﱠﺑ ُﻪ ﺃَﱢﻧﻲ َﻣ ﱠﺴ ِﻨ َﻲ ﱠ‬ ‫ْﻄ ُ‬ ‫ﺍﺏ‬ ‫ﺎﻥ ِﺑ ُﻨ ْﺼ ٍﺐ َﻭ َﻋﺬ ٍ‬ ‫َﻭﺍﺫ ُﻛ ْﺮ َﻋ ْﺒ َﺪ َﻧﺎ ﺃﻳ َ ِ‬ ‫َ َ‬ ‫ٌ‬ ‫ﺍﺭ ُﻛ ْ‬ ‫ﺍﺏ َﻭ َﻭ َﻫﺒ َْﻨﺎ ﻟَ ُﻪ ﺃَ ْﻫﻠَ ُﻪ َﻭ ِﻣ ْﺜﻠَ ُﻬﻢ ﱠﻣﻌ ُ‬ ‫َﻬ ْﻢ‬ ‫َﺎﺭ ٌﺩ َﻭ َﺷ َﺮ ٌ‬ ‫ْ‬ ‫ﺾ ِﺑ ِﺮ ْﺟﻠِﻚ َﻫﺬﺍ ُﻣ ْﻐ َﺘ َﺴﻞ ﺑ ِ‬ ‫ُ‬ ‫ً‬ ‫َْ ْ‬ ‫ﺿ ْﻐﺜﺎً َﻓ ْ‬ ‫ﺎﺿ ِﺮﺏ ﱢﺑ ِﻪ َﻭَﻻ‬ ‫َﺎﺏ َﻭ ُﺧ ْﺬ ِﺑ َﻴ ِﺪ َﻙ ِ‬ ‫َﺭ ْﺣ َﻤﺔ ﱢﻣ ﱠﻨﺎ َﻭ ِﺫ ْﻛ َﺮﻯ ِﻷ ْﻭﻟِﻲ ﺍﻷﻟﺒ ِ‬ ‫‪[44‬‬ ‫‪44-41‬‬ ‫ﺍﺏ ] ﺳﻮﺭﺓ ﺹ‪41 :‬‬ ‫َﺗ ْﺤ َﻨ ْﺚ ﺇِﱠﻧﺎ َﻭ َﺟ ْﺪ َﻧﺎ ُﻩ َ‬ ‫ﺻ ِﺎﺑﺮﺍً ِﻧ ْﻌ َﻢ ْﺍﻟ َﻌ ْﺒ ُﺪ ﺇِﱠﻧ ُﻪ ﺃَ ﱠﻭ ٌَ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﱢ َ‬ ‫ََ‬ ‫ﺍﺏ ُﺛ ﱠﻢ‬ ‫ﺇِ ﱠﻥ َﻣ َﺜ َﻞ ِﻋ َ‬ ‫ﻴﺴﻰ ِﻋﻨ َﺪ ﺍﷲ َﻛ َﻤﺜ ِﻞ ﺁ َﺩ َﻡ َﺧﻠﻘ ُﻪ ِﻣﻦ ُﺗ َﺮ ٍ‬ ‫َﻗ َ‬ ‫ﺎﻝ ﻟَ ُﻪ ُﻛﻦ َﻓ َﻴ ُﻜ َُ‬ ‫‪[59‬‬ ‫ﻮﻥ ]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪59 :‬‬

‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﻋﻴﺴﻰ ﺑﻜﻮﻧﻪ ﺍﺑ ًﻨﺎ ﻟﻤﺮﻳ َﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‬ ‫ﻭﻳُﺸﻴﺮ‬ ‫ِ‬ ‫‪.‬ﻭﻣﺮﻳ ُﻢ ﺍﻣﺮﺃ ٌﺓ َﻧ ِﺒ ُ‬ ‫ﻌﺮ ُ‬ ‫ﻧﻤﻮﺫﺟﺎ ﻣﻦ ﺍﻟﻨﻤﺎﺫﺝ‬ ‫ﺿﻬﺎ ﺍﷲ ﻟﻨﺎ‬ ‫ﻴﻠﺔ ﺷﺮﻳﻔﺔ‪َ ،‬ﻳ‬ ‫ً‬ ‫ِ‬ ‫ِ‬ ‫َ ِ‬ ‫ِ‬ ‫ً‬ ‫ﱠ‬ ‫ﱠ‬ ‫ً‬ ‫ﺼ ًﺔ ﷲ‪ .‬ﻭﻗﺪ‬ ‫ُﺨﻠ‬ ‫ﻣ‬ ‫ﻨﺔ‬ ‫ُﺆﻣ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﺔ‪،‬‬ ‫ﻔ‬ ‫ﺍﻟﻌ‬ ‫ﺓ‬ ‫ﺷﺪﻳﺪ‬ ‫ﺓ‬ ‫ﻣﺮﺃ‬ ‫ﺍﻟﻔﺬﺓ‪ْ ،‬ﺇﺫ ﻛﺎﻧﺖ ﺍ‬ ‫َ‬ ‫ِ ِ‬ ‫َِ ِ‬ ‫ُ‬ ‫َ‬ ‫ﺃﺏ ﺑﻤُﻌﺠﺰﺓ‬ ‫ﻭﻥ‬ ‫ﺩ‬ ‫ﺒﺮﻳﻞ"‬ ‫"ﺟ‬ ‫َﻭ َﻫ َﺒﻬﺎ ﺍﷲُ ﻋﻴﺴﻰ ﺑﻮﺍﺳﻄﺔ َﻣﻠﻜﻪ‬ ‫ٍ‬ ‫ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﱠ‬ ‫ﺑﺸ َﺮﻫﺎ ﱠ‬ ‫ﺃﻥ ﺍﺑ َﻨﻬﺎ ﺳﻮﻑ ﻳﻜﻮﻥ ﻧﺒﻴًّﺎ‪.‬‬ ‫َ‬ ‫ﺍﻹﻧﺠﻴﻞ ﻭﻫﻮ ﺃﺣ ُﺪ ﺍﻟﻜﺘﺐ‬ ‫ﻭﺟﻌﻞ ﺍﷲُ ﻋﻴﺴﻰ ﻧﺒﻴًّﺎ‪ ،‬ﻭﺃﻧﺰﻝ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺘﻲ ﺃﺭﺳﻠﻬﺎ ﺍﷲ ﻟﻠﺒﺸﺮﻳﺔ )ﺑﻌﺪ ﺍﺧﺘﻔﺎء ﻋﻴﺴﻰ ﺑ ﱠﺪﻝ ُ‬ ‫ﺍﻷﺻﻠﻲ‪ ،‬ﻭﻻ‬ ‫ﺍﻹﻧﺠﻴﻞ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﻟﻴﺲ ﻟﺪﻳﻨﺎ ﻧﺴﺨﺔ ﻣﻦ ﺍﻹﻧﺠﻴﻞ‬ ‫ﱢ‬ ‫ِ‬ ‫ً‬ ‫ﺇﻧﺠﻴﻼ‪.‬‬ ‫ﻳُﻤﻜﻦ ﺍﻻﻋﺘﻤﺎ ُﺩ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﻳُﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺴﻴﺤﻴﱡﻮﻥ‬ ‫ِ‬ ‫ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ ﻋﻴﺴﻰ ﺃﻥ ﻳﺪﻋ َﻮ‬ ‫ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺻﺮﺍﻁ ﺍﷲ ﺍﻟﻤﺴﺘﻘﻴﻢ‪،‬‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻣ َﻨ َﺤﻪ ﺍﻟﻌﺪﻳ َﺪ ﻣﻦ ﺍﻟﻤُﻌﺠﺰﺍﺕ ‪.‬ﻭﺗﻜﻠﱠﻢ ﻋﻴﺴﻰ ﻭﻫﻮ َﺭﺿﻴ ٌﻊ ﻓﻲ‬ ‫ﺍﻟﻤﻬﺪ‪ ،‬ﱠ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺎﷲ‪ .‬ﻛﻤﺎ ﱠ‬ ‫ﺑﺸﺮ ﻋﻴﺴﻰ ﺑﻤُﺤﻤﱠﺪ )ﺃﺣﻤﺪ( ﻋﻠﻴﻪ‬ ‫ﻭﺫﻛﺮ‬ ‫َ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﺄﺗﻲ ﺑﻌﺪَﻩ‪ ،‬ﻭﻗﺪ ﺃﺧﺒﺮﻧﺎ‬ ‫ﺍﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻬﺬﺍ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﻴﻞ ﺇ ﱢﻧﻲ َﺭ ُﺳ ُ‬ ‫َ‬ ‫َﻭﺇ ْﺫ َﻗ َ‬ ‫ﻴﺴﻰ ﺍﺑ ُ‬ ‫ﺍﷲ‬ ‫ﺎﻝ ِﻋ َ‬ ‫ﻮﻝ ﱠِ‬ ‫ْﻦ َﻣ ْﺮ َﻳ َﻢ ﻳَﺎ َﺑ ِﻨﻲ ﺇِ ْﺳ َﺮﺍ ِﺋ ِ‬ ‫ِ‬ ‫ْﻦ َﻳ َﺪ ﱠﻱ ِﻣ َﻦ ﺍﻟ ﱠﺘ ْﻮ َﺭﺍ ِﺓ َﻭ ُﻣﺒ ﱢ‬ ‫ﺼ ﱢﺪﻗﺎً ﻟﱢ َﻤﺎ َﺑﻴ َ‬ ‫ﻮﻝ‬ ‫ﺇِﻟَ ْﻴ ُﻜﻢ ﱡﻣ َ‬ ‫َﺸﺮﺍً ِﺑ َﺮ ُﺳ ٍ‬ ‫ﺍﺳ ُﻤ ُﻪ ﺃَ ْﺣ َﻤ ُﺪ َﻓﻠَ ﱠﻤﺎ َﺟ ُ‬ ‫ﺎﺕ َﻗﺎﻟُﻮﺍ‬ ‫ﺎءﻫﻢ ِﺑ ْﺎﻟ َﺒﻴ َﱢﻨ ِ‬ ‫ﻳ َْﺄ ِﺗﻲ ِﻣﻦ َﺑ ْﻌ ِﺪﻱ ْ‬ ‫َﻫ َﺬﺍ ِﺳ ْﺤ ٌﺮ ﱡﻣ ِﺒ ٌَ‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ ﺍﻟﺼﻒ‪[6 :‬‬

‫ِ‬ ‫ِ ِِ‬ ‫ِ‬ ‫ﻧﺎﺱ ﻗﻠﻴﻠﻮﻥ ًّ‬ ‫ﺟﺪﺍ‬ ‫ﻭﻟﻢ ﻳُﺆﻣﻦ ﺑﻌﻴﺴﻰ ﻭﻟﻢ ﻳُﻌﺎﻭ ْﻧﻪ ﻓﻲ َﺯ َﻣﻨﻪ ﺇﻻ ﺃُ ٌ‬ ‫ِ‬ ‫ِ‬ ‫َﺍﻣﺮﺍﺕ ﻟﻘﺘﻠﻪ‪ ،‬ﻭﻇ ﱡﻨﻮﺍ ﺃﻧﱠﻬﻢ َﻗ َﺒﻀﻮﺍ‬ ‫‪.‬ﺃﻣﱠﺎ ﺃﻋﺪﺍ ُء ﻋﻴﺴﻰ ﻓﻘﺪ ﺍ ْﺑ َﺘﻜﺮﻭﺍ ُﻣﺆ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﻋﻠﻴﻪ ﻭﺻﻠﺒﻮﻩ‪ ،‬ﱠ‬ ‫ﻭﻟﻜﻦ ﺍﷲَ ﻳُﺨﺒ ُﺮﻧﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﱠﻬﻢ ﻟﻢ ﻳﻘﺘُﻠُﻮﻩ‪:‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻴﺴﻰ ِﻋﻨ َﺪ ﱢ‬ ‫ﺍﷲ َﻛ َﻤ َﺜ ِﻞ‬ ‫ﺇِ ﱠﻥ َﻣ َﺜ َﻞ ِﻋ َ‬ ‫ﺁ َﺩ َﻡ َﺧﻠَ َﻘ ُﻪ ِﻣﻦ ُﺗ َﺮﺍﺏ ِﺛ ﱠﻢ َﻗ َ‬ ‫ﺎﻝ ﻟَ ُﻪ ُﻛﻦ‬ ‫ٍ‬ ‫َﻓ َﻴ ُﻜ ُ‬ ‫ﻮﻥ‬ ‫]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪[59 :‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

‫ﻮﻝ ﱢﻣ ْﻦ ﺃَ ُ‬ ‫ﻟَ َﻘ ْﺪ َﺟﺎء ُﻛ ْﻢ َﺭ ُﺳ ٌ‬ ‫ﻧﻔ ِﺴ ُﻜ ْﻢ‬ ‫ﻳﺺ َﻋﻠَ ْﻴ ُﻜﻢ‬ ‫َﻋ ِﺰﻳ ٌﺰ َﻋﻠَ ْﻴ ِﻪ َﻣﺎ َﻋ ِﻨ ﱡﺘ ْﻢ َﺣ ِﺮ ٌ‬ ‫ﻴﻦ َﺭ ُﺅ ٌ‬ ‫ِﺑ ْﺎﻟ ُﻤ ْﺆ ِﻣ ِﻨ َ‬ ‫ﻭﻑ ﱠﺭ ِﺣﻴ ٌﻢ‬ ‫]ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪[128 :‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫َ‬ ‫ْﻬ ْﻢ َﻭﺃَ َ‬ ‫‪[117‬‬ ‫‪117-116‬‬ ‫ﻧﺖ َﻋﻠَﻰ ُﻛ ﱢﻞ َﺷ ْﻲ ٍء َﺷ ِﻬﻴ ٌَﺪ ]ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪116 :‬‬ ‫َﻋﻠﻴ ِ‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َﺭﺟﺔ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻟﻜﻨﱠﻬﻢ‬ ‫ﻭﺑﻌﺪ ﺍﺧﺘﻔﺎﺋﻪ ﺍﺯﺩﺍﺩ ﻋﺪ ُﺩ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻌﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﺑﺪ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤ َ‬ ‫ﱠﺮ‬ ‫ﺍﻟﻴﻮ َﻡ َﺑ ُﻌ ُﺪﻭﺍ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺴﺘﻘﻴﻢ ﻷﻧﱠﻬﻢ ﻳﺘﱠﺒﻌُﻮﻥ‬ ‫َ‬ ‫ﺱ ﺍﻟﺬﻱ َﺗﻐﻴ َ‬ ‫ُﻘ ﱠﺪ َ‬ ‫ِ‬ ‫ٌ‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﻭﺍﻟﺤﺬﻑ‪ .‬ﻭﻻ ﻳ‬ ‫ﻃﺮﻳﻖ ﻣُﺴﺘﻘﻴﻢ ﻓﻲ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺇﻻ ﺍﻟﺬﻱ ﺩﻋﺎﻧﺎ ﺇﻟﻴﻪ‬ ‫ُﻮﺟﺪ‬ ‫َ‬ ‫ِ‬ ‫ﺍﻟﻨﺒﻲ ﻣُﺤ ﱠﻤ ٌﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻷﻧﱠﻪ َﻭ ْﺣ ُﻲ ﺍﷲ ﺍﻟﻮﺣﻴ ُﺪ ﺍﻟﺬﻱ ﻟﻢ ﻳﺘﻐﻴﱠﺮ‪.‬‬ ‫ﱡ‬

‫ُ‬ ‫ﻭﺳﻠّﻢ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ُﻣ َﺤ ﱠﻤ ٌﺪ َ‬ ‫ﺻﻠّﻰ ﺍﷲ ﻋﻠﻴﻪ َ‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﺃﻛﺜﺮ ﻣﻤﱠﺎ ﻧﻌﺮﻑ ﻋﻦ ﺳﺎﺋﺮ‬ ‫ﻧﻌﺮﻑ ﻋﻦ ﻣﺤ ﱠﻤ ٍﺪ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ َ‬ ‫ﱠﺮﻭﺍ‬ ‫ﺁﺧﺮﻫﻢ؛ ﻭﻗﺪ ﻋﺎﺵ ﻣﻨﺬ ‪ 1400‬ﺳﻨ ٍﺔ ﻓﻘﻂ‪ .‬ﻭﻛﺎﻥ‬ ‫ﺍﻟﻨﺎﺱ ﻗﺪ َﻏﻴ ُ‬ ‫ﺍﻷﻧﺒﻴﺎء‪ ،‬ﻷﻧﱠﻪ ُ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ َ ُ ِ‬ ‫َ‬ ‫ْﻞ ‪.‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ؛‬ ‫ﺟﻤﻴﻊ ﺍﻟ ﱢﺪﻳﺎﻧﺎﺕ ﺍﻟﺘﻲ ﺃﻧﺰﻟَﻬﺎ ﺍﷲُ ﻋﻠﻰ ﺃﻧﺒ َﻴﺎﺋﻪ ﻣﻦ ﻗﺒ‬ ‫ﻭﺷ ﱠﻮﻫﻮﺍ‬ ‫َ‬ ‫ﺁﺧﺮ ُ‬ ‫ﱠ‬ ‫َ‬ ‫ُﺼﺤ َﺢ‬ ‫ﻓﺈﻥ ﺍﷲ ﺃﻧﺰﻝ‬ ‫ﺍﻟﻨﺒﻲ ﻣُﺤﻤﱠﺪ‪ ،‬ﺣﺘﻰ ﻳ ﱢ‬ ‫ﺍﻟﻘﺮﺁﻥ ‪َ -‬‬ ‫ﺍﻟﻜﺘُﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ‪ -‬ﻋﻠﻰ ﱢ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺟﻤﻴﻊ ﺍﻷﺧﻄﺎء ﺍﻟﺘﻲ ﺃُﺩﺧﻠَﺖ ﻋﻠﻰ ﺍﻟ ﱢﺪﻳﺎﻧﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻜ ُ‬ ‫ﺘﺎﺏ ﺍﻟﻮﺣﻴ ُﺪ ﺍﻟﺬﻱ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻗﺪ ﺑﻴﱠﻦ ﺍﷲ ﻟﻨﺎ ﻓﻴﻪ ﻣﺎ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﻣﻦ‬ ‫ُﺤﺎﺳ ُﺐ ُ‬ ‫ﺳﻮﻑ ﻳ َ‬ ‫ﻋﺒﺎﺩﻩ‪.‬‬ ‫ِ‬ ‫ﻭﺍﺟﻪ ﻧﺒﻴﱡﻨﺎ ﻣﺤ ﱠﻤ ٌﺪ ﺻﻠﱠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻣﺜﻞ ﺍﻷﻧﺒﻴﺎء ﺍﻟﺴﺎﺑﻘﻴﻦ ‪ -‬ﺍﻟﻌﺪﻳ َﺪ ﻣﻦ‬ ‫ﻭﻗﺪ َ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ْﻦ َﻣ ْﺮ َﻳ َﻢ َﺭ ُﺳ َ‬ ‫ﻴﺴﻰ ﺍﺑ َ‬ ‫ﺍﷲ َﻭ َﻣﺎ َﻗ َﺘﻠُﻮ ُﻩ َﻭ َﻣﺎ‬ ‫َﻭ َﻗ ْﻮﻟِ ِﻬ ْﻢ ﺇِﱠﻧﺎ َﻗ َﺘ ْﻠ َﻨﺎ ْﺍﻟ َﻤ ِﺴ َ‬ ‫ﻴﺢ ِﻋ َ‬ ‫ﻮﻝ ﱠِ‬ ‫ﺍﺧ َﺘﻠَ ُﻔ ْ‬ ‫ﻳﻦ ْ‬ ‫ﺻﻠَﺒُﻮ ُﻩ َﻭﻟَـ ِﻜﻦ ُﺷ ﱢﺒ َﻪ ﻟَ ُﻬ ْﻢ َﻭﺇِ ﱠﻥ ﺍﻟﱠ ِﺬ َ‬ ‫ﻮﺍ ِﻓﻴ ِﻪ ﻟَ ِﻔﻲ َﺷ ﱟﻚ ﱢﻣ ْﻨ ُﻪ َﻣﺎ ﻟَ ُﻬﻢ ِﺑ ِﻪ‬ ‫َ‬ ‫َﺎﻉ ﱠ‬ ‫ِﻣ ْﻦ ِﻋ ْﻠ ٍﻢ ﺇِﻻﱠ ﺍ ﱢﺗﺒ َ‬ ‫‪[157‬‬ ‫ﺍﻟﻨﺴﺎء‪157‬‬ ‫ﺍﻟﻈ ﱢﻦ َﻭ َﻣﺎ َﻗ َﺘﻠُﻮ ُﻩ َﻳ ِﻘﻴﻨﺎًَ ]ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‬

‫ِ‬ ‫ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺟﺎء‬ ‫ﻭﺑﻌﺪ ﺍﺧﺘﻔﺎء ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺣﺎﻭﻝ ﺃﻋﺪﺍ ُﺅﻩ ﺃﻥ ﻳُﻐﻴﱢﺮﻭﺍ‬ ‫َ‬ ‫ِ‬ ‫ﻨﺎﺕ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﺑﻞ ﻭﺣﺘﻰ‬ ‫ﻛﺎﺋ‬ ‫ﺮﺳﻤُﻮﻥ ﻋﻴﺴﻰ ﻭﻣﺮﻳ َﻢ ﻋﻠﻰ ﺷﻜﻞ‬ ‫ﺑﻪ‪ ،‬ﻓ َﺒﺪَﺃُﻭﺍ َﻳ ُ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫ﻤﺴﻚ ﺑﻬﺬﻩ ﺍﻟﻤُﻌﺘﻘﺪﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ‪.‬ﻭﻳُﺨﺒ ُﺮﻧﺎ‬ ‫ُﻮﺟﺪ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ َﻣﻦ َﻳﺘ ﱠ‬ ‫ﻋﻠﻰ ﺷﻜﻞ ﺁﻟ َِﻬ ٍﺔ ‪.‬ﻭﻳ َ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ﱠ‬ ‫ُ‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﻟﻤُﻌﺘﻘﺪﺍﺕ ﺧﺎﻃ َﺌ ٌﺔ‪ ،‬ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﺎﻝ ﱡ‬ ‫َﻭﺇ ْﺫ َﻗ َ‬ ‫ﻧﺖ ُﻗ َ‬ ‫ْﻦ َﻣ ْﺮ َﻳ َﻢ ﺃَﺃَ َ‬ ‫ﻴﺴﻰ ﺍﺑ َ‬ ‫ﺎﺱ ﺍ ﱠﺗ ِﺨ ُﺬﻭ ِﻧﻲ َﻭﺃُ ﱢﻣ َﻲ ﺇِﻟَ َ‬ ‫ْﻦ‬ ‫ﺍﷲ ﻳَﺎ ِﻋ َ‬ ‫ـﻬﻴ ِ‬ ‫ﻠﺖ ﻟِ ﱠﻠﻨ ِ‬ ‫ِ‬ ‫ِﻣﻦ ُﺩﻭﻥ ﱢ‬ ‫ﻮﻥ ﻟِﻲ ﺃَ ْﻥ ﺃَ ُﻗ َ‬ ‫ﺍﷲ َﻗ َ‬ ‫ْﺤ َﺎﻧ َﻚ َﻣﺎ َﻳ ُﻜ ُ‬ ‫ْﺲ ﻟِﻲ ِﺑ َﺤ ﱟﻖ ﺇِﻥ‬ ‫ﺎﻝ ُﺳﺒ َ‬ ‫ﻮﻝ َﻣﺎ ﻟَﻴ َ‬ ‫ِ‬ ‫ﻨﺖ ُﻗ ْﻠ ُﺘ ُﻪ َﻓ َﻘ ْﺪ َﻋﻠِ ْﻤ َﺘ ُﻪ َﺗﻌْﻠَ ُﻢ َﻣﺎ ِﻓﻲ َﻧ ْﻔ ِﺴﻲ َﻭ َﻻ ﺃَ ْﻋﻠَ ُﻢ َﻣﺎ ِﻓﻲ َﻧ ْﻔ ِﺴ َﻚ ﺇِﱠﻧ َﻚ ﺃَ َ‬ ‫ُﻛ ُ‬ ‫ﻧﺖ‬ ‫ﻭﺍ ﱠ‬ ‫َﻋ ﱠ ْ‬ ‫ﺍﻋ ُﺒ ُﺪ ْ‬ ‫ُﻮﺏ َﻣﺎ ُﻗ ْﻠ ُﺖ ﻟَ ُﻬ ْﻢ ﺇِﻻﱠ َﻣﺎ ﺃَ َﻣ ْﺮ َﺗ ِﻨﻲ ِﺑ ِﻪ ﺃَ ِﻥ ْ‬ ‫ﺍﷲ َﺭﺑﱢﻲ َﻭ َﺭ ﱠﺑ ُﻜ ْﻢ‬ ‫ﻼ ُﻡ ﺍﻟ ُﻐﻴ ِ‬ ‫ﻨﺖ َﻋﻠَﻴ َ‬ ‫ﻨﺖ ﺃَ َ‬ ‫ﻴﻬ ْﻢ َﻓﻠَ ﱠﻤﺎ َﺗ َﻮ ﱠﻓ ْﻴ َﺘ ِﻨﻲ ُﻛ َ‬ ‫َﻭ ُﻛ ُ‬ ‫ﻴﺐ‬ ‫ﻧﺖ ﺍﻟ ﱠﺮ ِﻗ َ‬ ‫ْﻬ ْﻢ ﺷ ِﻬﻴﺪﺍً ﱠﻣﺎ ُﺩ ْﻣ ُﺖ ِﻓ ِ‬ ‫ِ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫َ‬ ‫ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻨﺎﺱ ﻣﻦ ﺧﻼﻝ ﺗﻠﻚ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺟﻤﻴﻊ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ‪.‬ﻭﻗﺪ ﺃﺧﺒﺮﺗﻨﺎ ﺯﻭﺟﺘُﻪ‬ ‫ِ‬ ‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﱠ‬ ‫ﺍﻟﻨﺒﻲ "ﻛﺎﻥ ُﺧﻠُﻘﻪ ﺍﻟﻘﺮﺁﻥ" ﻗﺎﺻ َﺪ ًﺓ ﺑﺬﻟﻚ ﺃﻧﱠﻪ ﺃﺳﺘﻮﻋﺐ‬ ‫ﺃﻥ ﱠ‬ ‫ِ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ ﻛﺎﻣﻠﺔ ﻭﻧﻌﻠﻢ ﱠ‬ ‫ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟ َﻌ َﻤﻠ ﱡﻲ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻨﺒﻲ ﻫﻲ‬ ‫ﺃﻥ ﺳﻨﱠﺔ ﱢ‬ ‫ُﻘﺮ ُﺭ ﺍﷲ ﻓﻲ ﺇﺣﺪﻯ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺃﻧﱠﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ‬ ‫ﻭﺍﻻﻣﺘﺜﺎﻝ ﺑﺄﻭﺍﻣﺮ ﺍﷲ ‪.‬ﻭﻳ ﱢ‬ ‫ِ‬ ‫ُ‬ ‫ُ‬ ‫ﻃﺎﻋﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬ ‫ﻳﺨﺎﻓﻮ َﻧﻪ ﻭﻳﺮﻳﺪﻭﻥ َﻣﻐﻔ َﺮ َﺗﻪ؛‬

‫ﺍﷲ َﻭﻳ َْﻐ ِﻔ ْﺮ ﻟَ ُﻜ ْﻢ ُﺫ ُﻧﻮ َﺑ ُﻜ ْﻢ َﻭ ﱡ‬ ‫ُﺤﺒ ْﺒ ُﻜ ُﻢ ﱡ‬ ‫ُﻗ ْﻞ ﺇﻥ ُﻛﻨ ُﺘ ْﻢ ُﺗ ِﺤﺒ َ ﱠ َ‬ ‫ﺍﷲ‬ ‫ﱡﻮﻥ ﺍﷲ ﻓﺎ ﱠﺗ ِﺒﻌُﻮ ِﻧﻲ ﻳ ْ ِ‬ ‫ِ‬ ‫‪[31‬‬ ‫َﻏ ُﻔﻮ ٌﺭ ﱠﺭ ِﺣﻴ ٌَﻢ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪31 :‬‬

‫ِ‬ ‫ِ‬ ‫ﺗﻮﺿﺢ ُ‬ ‫ﻭﻛﻤﺎ ﱢ‬ ‫ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺃﻧﱠﻪ ﺇﺫﺍ ﻣﺎ ﺃﺭﺩﻧﺎ ﺃﻥ ﻳُﺤﺒﱠﻨﺎ ﺍﷲ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻤ َﺘﺜﻞ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺱ ﺗﻌﺎﻟﻴ َﻤﻪ ﺑﻤُﻨﺘﻬﻰ ﺍﻟ ﱢﺪﻗﺔ‪.‬‬ ‫ﺑﻤﺎ ﻳﺪﻋﻮﻧﺎ ﺇﻟﻴﻪ ﻧﺒﻴﱡﻨﺎ‪ ،‬ﻭﻧُﻤﺎﺭ َ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ِ ﱠِ‬ ‫ُِ‬ ‫َ‬ ‫ﺭﺳﺎﻟﺔ ﺍﷲ ﻟﻘﻮﻣﻪ‪ .‬ﻭ ُﻭ ﱢﺟ َﻬﺖ ﻟﻠﻨﺒ ﱢﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻻﺗﻬﺎﻣﺎﺕ ﺍﻟﺘﻲ‬ ‫ﺍﻟﻤﺼﺎﻋﺐ ﺃﺛﻨﺎ َء ﺗﺒﻠﻴﻐﻪ‬ ‫ُ ِ‬ ‫ﺃﻱ ﺃﺟﺮ‪ ،‬ﻭﻟﻢ ﺗﻜﻦ ﻟﻪ ﺃﻳ ُ‬ ‫ﱠﺔ َ‬ ‫ﺎﺕ ﺩﻧ َﻴﻮﻳﺔ‪.‬‬ ‫ﺭﻏ َﺒ ٍ‬ ‫ﻻ ﺃﺳﺎﺱ ﻟﻬﺎ‪ ،‬ﺭﻏﻢ ﺃﻧﱠﻪ ﻟﻢ ﻳﺴﺄﻝ ﻗﻮ َﻣﻪ ﱠ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ُ ِ‬ ‫ُْ ِ‬ ‫ﺟﺒﺮ ﻧﺒﻴﱡﻨﺎ ﻋﻠﻰ ﺍﻟﻬﺠﺮﺓ ِﻣﻦ ﱠ‬ ‫ﻣﻜ َﺔ ‪ -‬ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﺘﻲ ُﻭﻟ َﺪ ﻓﻴﻬﺎ ‪ -‬ﻭﻗﺪ ﺍ‬ ‫ﻭﺃ‬ ‫ﺿ ُﻄﻬﺪ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﻷﻭﺍﺋﻞ ﺍﻟﺬﻳﻦ ﺍﺗﺒﱠﻌُﻮﻩ‪ ،‬ﺣﺘﻰ ﱠ‬ ‫ﺃﻥ َ‬ ‫ﻭﺗﻌﺮﺽ ﻟﻤُﻌﺎ َﻣﻠﺔ ﻗﺎﺳ َﻴﺔ‪،‬‬ ‫ﺑﻌﻀﻬﻢ ُﻋ ﱢﺬ َﺏ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﺎﺭ ﻳﻐﻴﺮﻭﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﱠ‬ ‫ﻭﻟﻜﻦ ﺍﷲَ ﻟﻢ َﻳﺪَﻉ ﱠ‬ ‫ﱠ‬ ‫ﻭﻇﻞ ﺳﻠﻴﻤًﺎ ﻣﻦ ﺍﻟﺘﺤﺮﻳﻒ ﺇﻟﻰ َﻳﻮﻣﻨﺎ‬ ‫ﺍﻟﻜﻔ َ‬ ‫ِِ‬ ‫ِ‬ ‫ﻫﺬﺍ‪ ،‬ﺗﺼﺪﻳﻘﺎً ﻟﻮﻋﺪ ﺍﷲ ﻓﻲ ﺣﻔﻆ ﻛﻼﻣﻪ ﺍﻟﺤﻜﻴﻢ ﻭﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ؛ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺠﻴﺪ‪.‬‬ ‫ِ‬ ‫ﻮﺟ ُﻪ ﺩﻋﻮ ُﺓ ﻧﺒﻴﱢﻨﺎ ﻣﺤ ﱠﻤ ٍﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﻟﻰ ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ ﺍﻷﺣﻴﺎء ﻓﻲ‬ ‫ﻭﺗُ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِِ‬ ‫ﺍﻟﺮ ُﺳﻞ‪ ،‬ﱠ‬ ‫ﻭﺃﻛﺪ ﻓﻲ ﺍﻟ َﻌﺪﻳﺪ ﻣﻦ ﺍﻵﻳﺎﺕ‬ ‫ﻄﺎﻋﺔ ﱡ‬ ‫ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ ﺑ َ‬ ‫ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ِ ،‬ﻭﻗﺪ ﺃ َﻣ َﺮ ﺍﷲ َِ‬ ‫ِ‬ ‫ُ‬ ‫ٌ‬ ‫َ‬ ‫ﱠ‬ ‫ﺃﻥ‬ ‫ﻃﺎﻋﺔ ﻧﺒﻴﱢﻨﺎ‬ ‫ﻃﺎﻋﺔ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺗُﻌ َﺘ َﺒﺮ‬ ‫ﻃﺎﻋﺔ ُﺭ ُﺳﻠﻪ ﻫﻲ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ِ‬ ‫ﻮﻉ َ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ِﻣﻦ ﺃﻫ ﱢﻢ ﻣﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ ﺍﻷﺳﺎﺳﻴﺔ‪ .‬ﻭﻳُﻌ َﺘ َﺒ ُﺮ ُﺧ ُ‬ ‫ﻀ ُ‬ ‫ﺍﻟﻘ ْﻠﺐ‬ ‫ِ‬ ‫ﺍﻧﻌﻜﺎﺳﺎ ﻟﻄﺎﻋﺔ ﺍﻟ َﻤ ْﺮء ﷲ‪.‬‬ ‫ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬ ‫ً‬ ‫ﻷﻭﺍﻣﺮ ﱢ‬ ‫ﻼ ُ‬ ‫ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﻤﺘﻔ ﱢﻮﻗﺔ ﻟﻨﺒﻴﱢﻨﺎ ﺍﻟﺬﻱ ﻛﺎﻥ َﻣ َﺜ ً‬ ‫ﻭﻗﺪ َﻭ ًﺓ‬ ‫ﻭﻳ ﱢ‬ ‫ُﻌﺮ ُﻓﻨﺎ ﺍﷲُ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﱢ‬ ‫ِ‬ ‫ﱢ‬ ‫ً‬ ‫ﻟﻜﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻌﻀﺎ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪.‬‬

‫ﻮﻝ ﱢﻣ ْﻦ ﺃَ ُ‬ ‫ﻟَ َﻘ ْﺪ َﺟﺎء ُﻛ ْﻢ َﺭ ُﺳ ٌ‬ ‫ﻳﺺ َﻋﻠَ ْﻴ ُﻜﻢ‬ ‫ﻧﻔ ِﺴ ُﻜ ْﻢ َﻋ ِﺰﻳ ٌﺰ َﻋﻠَ ْﻴ ِﻪ َﻣﺎ َﻋ ِﻨ ﱡﺘ ْﻢ َﺣ ِﺮ ٌ‬ ‫ﻭﻑ ﱠﺭ ِﺣﻴ ٌﻢ َﻓﺈﻥ َﺗ َﻮﻟﱠ ْﻮ ْﺍ َﻓ ُﻘ ْﻞ َﺣ ْﺴﺒﻲ ﱡ‬ ‫ﻴﻦ َﺭ ُﺅ ٌ‬ ‫ِﺑ ْﺎﻟ ُﻤ ْﺆ ِﻣ ِﻨ َ‬ ‫ﺍﷲ ﻻ ﺇِﻟَـ َﻪ ﺇِﻻﱠ ُﻫ َﻮ َﻋﻠَ ْﻴ ِﻪ‬ ‫َِ‬ ‫ِ‬ ‫‪[129‬‬ ‫‪129-128‬‬ ‫ﻴﻢ ]ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪128 :‬‬ ‫ﺵ ْﺍﻟﻌ ِ‬ ‫َﺗ َﻮ ﱠﻛ ْﻠ ُﺖ َﻭ ُﻫ َﻮ َﺭ ﱡﺏ ْﺍﻟﻌ ْ‬ ‫َﻈ َِ‬ ‫َﺮ ِ‬ ‫ﺎﻥ ُﻣ َﺤ ﱠﻤ ٌﺪ ﺃَﺑَﺎ ﺃَ َﺣ ٍﺪ ﱢﻣﻦ ﱢﺭ َﺟﺎﻟِ ُﻜ ْﻢ َﻭﻟَ ِﻜﻦ ﱠﺭ ُﺳ َ‬ ‫ﺍﷲ َﻭ َﺧﺎ َﺗ َﻢ ﱠ‬ ‫ﱢﻴﻦ َﻭ َﻛ َ‬ ‫ﺍﻟﻨ ِﺒﻴ َ‬ ‫َﻣﺎ َﻛ َ‬ ‫ﺎﻥ‬ ‫ﻮﻝ ﱠِ‬ ‫‪[40‬‬ ‫ﺍﷲﱠُ ِﺑ ُﻜ ﱢﻞ َﺷ ْﻲ ٍء َﻋﻠِﻴﻤﺎًَ ]ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪40 :‬‬ ‫َﺚ ِﻓﻴﻬ ْﻢ َﺭ ُﺳ ً َ ُ‬ ‫ََ‬ ‫ُ َ‬ ‫ﱡ َ ْ‬ ‫ﻴﻦ ﺇ ْﺫ َﺑﻌ َ‬ ‫ْﻬ ْﻢ‬ ‫ﻟﻘ ْﺪ َﻣ ﱠﻦ ﺍﷲ َﻋﻠﻰ ﺍﻟ ُﻤﺆ ِﻣ ِﻨ َ ِ‬ ‫ﻮﻻ ﱢﻣ ْﻦ ﺃﻧﻔ ِﺴ ِﻬ ْﻢ َﻳ ْﺘﻠﻮ َﻋﻠﻴ ِ‬ ‫ِ‬ ‫ﻮﺍ ِﻣﻦ َﻗﺒ ُ‬ ‫ﺎﺏ َﻭ ْﺍﻟ ِﺤ ْﻜ َﻤ َﺔ َﻭﺇِﻥ َﻛ ُﺎﻧ ْ‬ ‫ْﻞ ﻟَ ِﻔﻲ َ‬ ‫ﻼﻝ‬ ‫ﻴﻬ ْﻢ َﻭ ُﻳﻌَﻠﱢ ُﻤ ُﻬ ُﻢ ْﺍﻟ ِﻜ َﺘ َ‬ ‫ﺿ ٍ‬ ‫ﺁﻳَﺎ ِﺗ ِﻪ َﻭ ُﻳ َﺰ ﱢﻛ ِ‬ ‫ﱡﻣ ِﺒ ٍَ‬ ‫‪[164‬‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪164 :‬‬

‫ِ‬ ‫ْ ِ‬ ‫َ‬ ‫ﺭﺳﺎﻟﺔ ﺍﷲ ﺇﻟﻰ ﺍﻟﻨﺎﺱ‬ ‫ﺃﻥ ﻳُﻮﺻ َﻞ‬ ‫ﺃ َﻣ َﺮ ﺍﷲُ ﺍﻟﻨﺒ ﱠﻲ ﻣﺤ ﱠﻤ ًﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ِ‬ ‫ِﻣﻦ ﺧﻼﻝ ﺁﻳﺎﺗﻪ ﺍﻟﺘﻲ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ ُ‬ ‫"ﻗﻞ‪ ،"...‬ﻭﺑﻠﱠﻎ ﻧﺒ ﱡﻴ َﻨﺎ ﻣﺤﻤ ٌﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

‫ﺎﻭ ِ َ‬ ‫ﺽ‪...‬‬ ‫َﺑ ِﺪ ُ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﻳﻊ ﱠ‬ ‫ﺍﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫]ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪[101 :‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ﻣﻌﺠﺰﺍﺕ ﺍﻟﻘﺮ‬ ‫ﺁﻥ ﺍﻟﻜﺮﻳﻢ‬ ‫ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺳﺎﺑﻘﺎً ﱠ‬ ‫ﻓﺈﻥ ﺃﻋﻈﻢ ﻣﻌﺠﺰﺓ ﻣﻨﺤﻬﺎ ﺍﷲ ﻟﻨﺒﻴﱢﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻫﻲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻟﻠﻨﺎﺱ ﻣﻨﺬ ‪ 1400‬ﺳﻨﺔ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﺍﺣﺘﻮﻯ َ‬ ‫َ‬ ‫ﺑﻌﺾ ﺍﻟﺤﻘﺎﺋﻖ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻗﺪ ﺃﻧﺰﻝ ﺍﷲ‬ ‫ﺍﻟﺘﻲ ﻟﻢ ﻧﻜﺘﺸﻒ ﻣﻌﻨﺎﻫﺎ ﺇﻻ ﺣﺪﻳﺜﺎً‪.‬‬ ‫ﻭﻗﺪ ﺧﻠﻖ ﺍﷲ ﱠ‬ ‫ﻛﻞ ﺷﻲء ﻓﻲ ﺍﻟﻜﻮﻥ‪ ،‬ﻣﻦ ﺍﻟﻜﻮﺍﻛﺐ ﺇﻟﻰ ﺍﻟﻨﺠﻮﻡ ﺇﻟﻰ ﺍﻟﺒﺸﺮ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻌﺮﻑ ﺭﺑﱡﻨﺎ ﱠ‬ ‫ﻛﻞ ﺷﻲ ٍء ﻟﻢ ﻧﻜﺘﺸﻔﻪ ﺑﻌﺪ‪ ،‬ﻭﻳُﺨﺒ ُﺮﻧﺎ ﻋﻦ ﺑﻌﺾ ﺗﻠﻚ‬ ‫ﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ‪ .‬ﻭ َﻳ‬ ‫ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻻ ﻳﻤﻜﻨﻨﺎ ْ‬ ‫ﺃﻥ ﻧﺘﻌﻠﱠﻢ ﺗﻠﻚ ﺍﻷﺷﻴﺎ َء ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻭﺑﻌﺪﻫﺎ‬ ‫ٌ‬ ‫ﻣﻌﺠﺰﺍﺕ ﻣﻦ ﺍﷲ‪.‬‬ ‫ﻧﻜﺘﺸﻒ ﺃﻧﱠﻬﺎ‬ ‫ً ِ‬ ‫ُ‬ ‫ﺑﻌﻀﺎ ﻣﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺪﻳ َﺪ ﻣﻦ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺳﻮﻑ ﻧﺘﻨﺎﻭﻝ ﻫﻨﺎ‬ ‫ﻭﻳﺘﻀﻤﱠﻦ‬ ‫ِ‬ ‫ﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺍﺕ )ﻭﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻳﻤﻜﻨﻚ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻛﺘﺎﺏ ﻣﻌﺠﺰﺍﺕ‬ ‫ﺍﻟﻘﺮﺁﻥ(‪.‬‬

‫ُ‬ ‫ﻛﻴﻒ َ‬ ‫ﺍﻟﻜﻮﻥ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻇﻬﺮ‬

‫ِ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻛﻴﻒ ﻧﺸﺄ ﺍﻟﻜﻮﻥ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻵﻳﺎﺕ‬ ‫ﻳﺸﺮﺡ‬ ‫ِ‬ ‫ﻏﻴﺮﻫﺎ‪.‬‬

‫ﺎﻭ ِ َ‬ ‫ﺎﺣﺒ ٌ‬ ‫ﺽ ﺃَﱠﻧﻰ َﻳ ُﻜ ُ‬ ‫َﺔ َﻭ َﺧﻠَ َﻖ‬ ‫َﺑ ِﺪ ُ‬ ‫ﻮﻥ ﻟَ ُﻪ َﻭﻟَ ٌﺪ َﻭﻟَ ْﻢ َﺗ ُﻜﻦ ﻟﱠ ُﻪ َ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﺻ ِ‬ ‫ﻳﻊ ﱠ‬ ‫ﺍﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫ُﻛ ﱠﻞ َﺷ ْﻲ ٍء ُ‬ ‫‪[101‬‬ ‫ﻭﻫ َﻮ ِﺑ ُﻜ ﱢﻞ َﺷ ْﻲ ٍء َﻋﻠِﻴ ٌَﻢ ]ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪101 :‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

‫َﺫﻟِ ُﻜ ُﻢ ﺍﷲﱠُ َﺭ ﱡﺑ ُﻜ ْﻢ َﺧﺎﻟِ ُﻖ ُﻛ ﱢﻞ َﺷ ْﻲ ٍء ﱠﻻ‬ ‫ﺇِﻟَ َﻪ ﺇِﱠﻻ ُﻫ َﻮ َﻓﺄَ ﱠﻧﻰ ُﺗ ْﺆ َﻓ ُﻜ َ‬ ‫ﻮﻥ‬ ‫]ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪[62 :‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ﻭﻗﺪ ﺃﻭﺿﺤﻨﺎ ﻓﻲ ﺍﻟﺠﺰء ﺍﻷ ﱠﻭﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻛﻴﻒ ﻇﻬﺮ ﺍﻟﻜﻮﻥ ﺇﻟﻰ‬ ‫ﺃﻥ َ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻌﺪﻡ‪ ،‬ﻣﻨﺬ ‪ 15‬ﻣﻠﻴﺎﺭ ﺳﻨﺔ‪ .‬ﻭﻳﻌﻨﻲ ﻫﺬﺍ ﱠ‬ ‫ﺍﻟﻜ ْﻮ َﻥ ﻇﻬﺮ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‬ ‫ِ‬ ‫َﻓ ْﺠﺄَ ًﺓ ﻣﻦ ﺍﻟﻌﺪﻡ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻗﺪ ﱠ‬ ‫ﻋﻠﻤﻲ‬ ‫ﺩﻟﻴﻞ‬ ‫ﱟ‬ ‫ﻣﻜ َﻨﻨﺎ ﺍﻟﻌﻠ ُﻢ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫َ‬ ‫ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﺍﻟﺤﺪﺙ ﺍﻟﻜﺒﻴﺮ‪ .‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ ﻋﻠﻤﻴًّﺎ‬ ‫ﻳُﺜﺒ ُﺖ ﻫﺬﺍ‬ ‫ُ ِ‬ ‫ﻈﻬﺮ ﻫﺬﻩ ﺍﻵﻳﺔ؛ ﱠ‬ ‫ْ‬ ‫ﻓﺈﻥ ﺍﷲ ﺃﺧ َﺒ َﺮﻧﺎ ﺑﻬﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺣﻴﻦ ﺃﻧﺰﻝ‬ ‫ﻭﻟﻜﻦ ﻛﻤﺎ ﺗ‬ ‫ﻣﻨﺬ ‪،1400‬‬ ‫ِ‬ ‫ﱢ‬ ‫ﺍﻟﺴﻤﺎﻭﻱ‪ ،‬ﻭﺃﺣ ُﺪ ﺍﻷﺩﻟﱠﺔ ﻋﻠﻰ ﺃﻧﱠﻪ ﻛﻼ ُﻡ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻲ ﺃﺣﺪ ﻣﻌﺠﺰﺍﺕ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﷲ‪.‬‬

‫ﺍﻷﻓﻼﻙ‬

‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﻌﺮ ُ‬ ‫ﻑ ﺍﻟﻜﺜﻴﺮﻭﻥ ِﻣﻨﻜﻢ ﱠ‬ ‫ﺃﻥ َ‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻜﻮﺍﻛﺐ ﻟﺪﻳﻬﺎ ﻣﺪﺍﺭﺍﺕ‪.‬‬ ‫ﺃﺭﺿﻨﺎ‬ ‫َﻳ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻷﻓﻼﻙ ﻻ َﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻜﻮﺍﻛﺐ ﻓﻲ ﻣﺠﻤﻮﻋﺘﻨﺎ ﺍﻟﺸﻤﺴﻴﺔ‪ْ ،‬‬ ‫ﱠ‬ ‫ﺟﻤﻴﻊ ﺍﻷﺟﺮﺍﻡ‬ ‫ﻭﻟﻜﻦ‬ ‫ﺃﻥ‬ ‫ُ‬ ‫ِ‬ ‫ﺗﺘﺤﺮﻙ ﻓﻲ ﻣﺴﺎﺭﺍﺕ‬ ‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﻓﻲ َﻛ ْﻮﻧﻨﺎ ﻟﺪﻳﻬﺎ ﻣﺪﺍﺭﺍﺗُﻬﺎ ﺍﻟﻤُﺴﺘﻘﻠﱠﺔ؛ ﺃﻱ ﺃﻧﱠﻬﺎ ﻛﻠﱡﻬﺎ ﱠ‬ ‫ِِ‬ ‫ﻣﺤﺴﻮﺑﺔ ﺑﺪ ﱠﻗﺔ‪ .‬ﻭﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﺘﻲ ﻟﻢ ﻳﻜﺘﺸﻔﻬﺎ ﺍﻟﻌﻠﻤﺎ ُء ﺇﻻ ﺣﺪﻳﺜﺎ ً‪ ،‬ﻗﺪ‬ ‫ِ‬ ‫ﺍُﻛﺘُ‬ ‫ﻋﺎﻡ‪.‬‬ ‫‪1400‬‬ ‫ﻣﻨﺬ‬ ‫ﻔﺖ‬ ‫ﺸ‬ ‫ٍ‬

‫ﺍﻟﻨ َﻬﺎ َﺭ َﻭ ﱠ‬ ‫َﻭ ُﻫ َﻮ ﺍﻟﱠ ِﺬﻱ َﺧﻠَ َﻖ ﺍﻟﻠﱠﻴ َ‬ ‫ْﻞ َﻭ ﱠ‬ ‫َﺤ َ‬ ‫ﻮﻥ‬ ‫َﺴﺒ ُ‬ ‫ﺍﻟﺸ ْﻤ َ‬ ‫ﺲ َﻭ ْﺍﻟ َﻘ َﻤ َﺮ ُﻛ ﱞﻞ ِﻓﻲ َﻓﻠَ ٍﻚ ﻳ ْ‬ ‫‪[33‬‬ ‫ﺍﻷﻧﺒﻴﺎء‪33‬‬ ‫]ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎء‬ ‫ِ‬ ‫ُﺨﺒ ُﺮﻧﺎ ﺑﺤﻘﻴﻘﺔ ﻋﻠﻤﻴﺔ ﻟﻢ ﺗُ َ‬ ‫ﻭ َﻳﻈ َﻬ ُﺮ ِﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻳﻀﺎً‪ ،‬ﱠ‬ ‫ﻜﺘﺸﻒ ﺇﻻ ﺣﺪﻳﺜﺎً‪.‬‬ ‫ﺃﻥ ﺍﷲ ﻳ‬ ‫ِ‬ ‫ِ‬ ‫ﻌﺮﻓﻮﻥ ﱠ‬ ‫ﻣﺪﺍﺭﺍﺕ ﺛﺎﺑ َﺘ ٍﺔ ﺃﺛﻨﺎء ﻧﺰﻭﻝ‬ ‫ﺃﻥ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﻤﺎﻭﻳﺔ َﺗﺴ َﺒﺢ ﻓﻲ‬ ‫ﺍﻟﻨﺎﺱ َﻳ‬ ‫ﻭﻟﻢ ﻳﻜﻦ ُ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻑ ﱠ‬ ‫ﻭﻟﻜﻦ ﺍﷲَ َﻳﻌﺮ ُ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﱠ‬ ‫ﻛﻞ ﺷﻲء‪ ،‬ﻭﻳُﺨﺒ ُﺮ ﻋﺒﺎﺩَﻩ ﺑﻤﺎ ﻳﺸﺎء‪.‬‬

‫ﻋ َﺪ ُﻡ ﺍﺧﺘﻼﻁ ﺍﻟﺒﺤﺮﻳﻦ‬

‫ُ ِ‬ ‫ِ ِ‬ ‫ﺨﺒ ُﺮﻧﺎ ُ‬ ‫ﺤﺎﺭ ﺍﻟﺘﻲ ﻟﻢ ﺗُ َ‬ ‫ﺗ‬ ‫ﻜﺘﺸﻒ ﺇﻻ ﺣﺪﻳﺜﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺑﺈﺣﺪﻯ ﺻﻔﺎﺕ ﺍﻟﺒ‬

‫ﻳﻠﻲ‪:‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﺍﻷﺭﺽ ﱠ‬ ‫ﻣﺴﻄ ٌ‬ ‫ﺤﺔ‪ .‬ﻭﻳﻌﻨﻲ ﻫﺬﺍ ﱠ‬ ‫ﻳﻈ ﱡﻨﻮﻥ ﱠ‬ ‫َ‬ ‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺃﺷﺎﺭ ﺇﻟﻰ ُﻛﺮﻭﻳﺔ ﺍﻷﺭﺽ‬ ‫ﺃﻥ‬ ‫ﺿﻤﻨﻴًّﺎ ُ‬ ‫ﺍﻟﻤﻴﻼﺩﻱ‪ ،‬ﻭﺑﻬﺬﺍ ﻳُﻌﻠﱢﻢ ﺍﷲ ﻟﻠﺒﺸﺮﻳﺔ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﻤ َ‬ ‫ﱢ‬ ‫ُﺸﺎﺭ ﺇﻟﻴﻬﺎ‬ ‫ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‬ ‫ِ‬ ‫ﺑﺴﻨﻮﺍﺕ ﻋﺪﻳﺪﺓ‪.‬‬ ‫ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ‪ ،‬ﻭﺃﺛ َﺒﺖ ﺍﻟﻌﻠﻤﺎ ُء ﺻ ﱠﺤﺘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ٍ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﺴﺘﺨﺪ ُﻡ ﱠ‬ ‫َ‬ ‫ﺣﻘﺎﺋﻖ‬ ‫ﺃﺩﻕ ﺍﻟﻜﻠﻤﺎﺕ ﺣﻴﻦ ﻳﺸﺮﺡ‬ ‫ﻭﻧﻈﺮﺍً ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻓﺈﻧﱠﻪ َﻳ‬ ‫ِ‬ ‫ِ‬ ‫ُ ِ ِ‬ ‫ﺇﻣﻜﺎﻧﻴﺔ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺑﻬﺬﻩ ﺍﻟﺤﻘﺎﺋﻖ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭﻩ ﻟﻬﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‪.‬‬ ‫ﺍﻟﻜﻮﻥ‪ ،‬ﻓﺘُﺴﺘﺒ َﻌﺪ ﺑﺬﻟﻚ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ﻄﺎﻋﺘﻪ َﻧ ُ‬ ‫ﺃﻥ ﺍﷲ ُﺳﺒﺤﺎ َﻧﻪ ﻋﺎﻟ ٌﻢ ِﺑ ﱠ‬ ‫ﻭﺑﻤﺎ ﱠ‬ ‫ﻘﻞ ﻫﺬﻩ ﺍﻟﺤﻘﺎﺋﻖ ﺇﻟﻰ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻜﻞ ﺷﻲء‪َ ،‬ﻓﺒﺎﺳﺘ َ‬ ‫ﻓﻲ ﱢ‬ ‫ﻭﻗﺖ ﻳﺸﺎء‪.‬‬ ‫ﺃﻱ ٍ‬

‫ﺼ َﻤ ُ‬ ‫ﺎﺕ ﺍﻷﺻﺎﺑﻊ‬ ‫َﺑ َ‬

‫ِ ِ‬ ‫ﻋﻨﺪﻣﺎ ﺃﺷﺎﺭ ُ‬ ‫ﺍﻟﻘ ُ‬ ‫ﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﻟﻰ ُﻗﺪﺭﺓ ﺍﷲ ُﺳﺒﺤﺎ َﻧﻪ ﻓﻲ ﺇﻋﺎﺩَﺓ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ‬ ‫ِ‬ ‫ُ‬ ‫ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﺑﻌﺪ ﺍﻟﻤﻮﺕ‪ ،‬ﻳُﻠﻔ ُﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻰ ﺑﺼﻤﺎﺕ ﺍﻷﺻﺎﺑﻊ ﺑﺼﻔﺔ ﺧﺎﺻﺔ‪،‬‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫َﺮ َﺯ ٌﺥ ﱠﻻ َﻳ ْﺒ ِﻐﻴ َِ‬ ‫َﺎﻥ‬ ‫َﻣ َﺮ َﺝ ْﺍﻟﺒ ْ‬ ‫َﺎﻥ َﺑﻴ َْﻨ ُﻬ َﻤﺎ ﺑ ْ‬ ‫ْﻦ ﻳ َْﻠ َﺘ ِﻘﻴ ِ‬ ‫َﺤ َﺮﻳ ِ‬ ‫‪[20‬‬ ‫‪20-19‬‬ ‫]ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ ‪19‬‬ ‫ِ‬ ‫ﺩﻭﻥ ْ‬ ‫ﻫﺬﻩ ﺍﻟﺨﺎﺻﻴﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻵﻳﺔ؛ ﱠ‬ ‫ﺤﺎﺭ ﺗﻠﺘﻘﻲ ﺑﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ َ‬ ‫ﺃﻥ‬ ‫ﺃﻥ ﺍﻟﺒ َ‬ ‫ِ ِ‬ ‫ﺤﺎﺭ ﻭﺍﻟﻤﺤﻴﻄﺎﺕ ﺇﻻ ً‬ ‫ﺣﺪﻳﺜﺎ‪ .‬ﻭﺗﺘﺴﺒﱠﺐ ُ‬ ‫ﺗﺨﺘﻠﻂ‪ ،‬ﻟﻢ َﻳ ْ‬ ‫ﺍﻟﻘ ﱠﻮﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ‬ ‫ﻜﺘﺸﻔﻬﺎ ُﻋﻠَ َﻤﺎ ُء ﺍﻟﺒ‬ ‫ِ‬ ‫ﱡِ‬ ‫ِ‬ ‫ﺍﻟﺴﻄﺤﻲ" ﻓﻲ َﻋﺪَﻡ ﺍﺧﺘﻼﻁ ﻣﻴﺎﻩ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻤﺠﺎﻭﺭﺓ ﺑﺒﻌﻀﻬﺎ‬ ‫ـ"ﺍﻟﺘﻮﺗﺮ‬ ‫ﺍﻟﻤُﺴﻤﱠﺎﺓ ﺑ‬ ‫ﱢ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺒﻌﺾ‪ .‬ﻭﻧﻈﺮﺍً ﻻﺧﺘﻼﻑ َﻛ َﺜﺎﻓﺔ ِﻣﻴﺎﻩ ُﻛ ﱢ‬ ‫ﺑﺤﺮ َﻋﻦ ﺍﻵﺧﺮ؛ ﱠ‬ ‫ﻓﺈﻥ ﺍﻟﺘ َﻮ ﱡﺗ َﺮ ﺍﻟﺴﻄﺤ ﱠﻲ‬ ‫ﻞ‬ ‫ٍ‬ ‫ِ‬ ‫ﺟﺪﺍﺭ ﺭﻓﻴ ٌﻊ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫َﻳﻤ َﻨﻊ ﺍﻟﺒﺤﺎﺭ ﻣﻦ ﺍﻻﺧﺘﻼﻁ ﺑﺒﻌﻀﻬﺎ ﺑﻌﻀﺎً‪ ،‬ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ٌ‬ ‫ِ‬ ‫ﺃﻥ ُ‬ ‫ﻴﺮ ﺍﻟﻌﺠﺐ؛ ُﻫ َﻮ ﱠ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺃﺧﺒﺮﻧﺎ ﺑﻬﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﻓﺘﺮﺓ ﺗﺎﺭﻳﺨﻴﺔ ﻟﻢ ﻳﻜﻦ‬ ‫ﻭﻣﺎ ﻳُﺜ ُ‬ ‫ِ ِ‬ ‫ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺃﻳ ُ‬ ‫ﱡ‬ ‫ﺍﻟﺴﻄﺤﻲ‪ ،‬ﺃﻭ ﻋ ْﻠﻢ ﺍﻟﺒﺤﺎﺭ‬ ‫ﻭﺍﻟﺘﻮﺗﺮ‬ ‫ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ‬ ‫ﱠﺔ‬ ‫ٍ‬ ‫ﱢ‬ ‫ِ‬ ‫ﻭﺍﻟﻤُﺤﻴﻄﺎﺕ‪.‬‬

‫ُﻛ َﺮ ِﻭ ﱠﻳ ُﺔ ﺍﻷﺭﺽ‬

‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ﺍﺧ َﺘﻠﻒ َﻓ ْﻬ ُﻢ ﺍﻟﻨﺎﺱ ﻟﻌﻠﻢ ﺍﻟﻔﻠﻚ ﻓﻲ ﺯﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺯﻣﻨﻨﺎ ﻫﺬﺍ‪ .‬ﻭﻛﺎﻥ‬ ‫ﺃﻥ ﺍﻷﺭﺽ ﻣ ﱠ‬ ‫ُﺴﻄ ٌ‬ ‫ُ‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻈ ﱡﻨﻮﻥ ﱠ‬ ‫ﱠﺎﺕ ﺃﺧﺮﻯ‪،‬‬ ‫ﺤﺔ‪،‬‬ ‫ُ‬ ‫ﻭﻏﻴﺮﻫﻢ ﻳﻌﺘﻘﺪﻭﻥ ﻧﻈﺮﻳ ٍ‬ ‫ِ‬ ‫ﻭﻟﻜﻨﱠﻪ ﺑﺸﻜﻞ ﻋﺎﻡ ﻟﻢ ﺗﻜﻦ ﻓﻜﺮ ُﺓ ُﻛﺮﻭﻳﱠﺔ ﺍﻷﺭﺽ ﻣﻌﺮﻭﻓﺔ‪ .‬ﻭﺭﻏﻢ ﺫﻟﻚ ﻓﻘﺪ ﺃﺷﺎﺭ‬ ‫ِ ِ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﻛﺮﻭﻳﺔ ﺍﻷﺭﺽ ﺿﻤْﻨﻴًّﺎ‪ ،‬ﻭﺫﻟﻚ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﺎﻭ ِ َْ‬ ‫ﺽ ﺑ ْﺎﻟ َﺤ ﱢﻖ ُﻳ َﻜ ﱢﻮ ُﺭ ﺍﻟﻠﱠﻴ َ‬ ‫ﺎﺭ َﻭ ُﻳ َﻜ ﱢﻮ ُﺭ ﱠ‬ ‫ْﻞ َﻋﻠَﻰ ﱠ‬ ‫ﺍﻟﻨ َﻬﺎ َﺭ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫َﺧﻠَ َﻖ ﱠ‬ ‫ﺍﺕ َﻭﺍﻷ ْﺭ َ ِ‬ ‫ﺍﻟﻨ َﻬ ِ‬ ‫ْﻞ َﻭ َﺳ ﱠﺨ َﺮ ﱠ‬ ‫َﺠ ِﺮﻱ ِ َﻷ َﺟ ٍﻞ ُﻣ َﺴ ًّﻤﻰ ﺃََﻻ ُﻫ َﻮ‬ ‫ﺲ َﻭ ْﺍﻟ َﻘ َﻤ َﺮ ُﻛ ﱞﻞ ﻳ ْ‬ ‫ﺍﻟﺸ ْﻤ َ‬ ‫َﻋﻠَﻰ ﺍﻟﻠﱠﻴ ِ‬ ‫ْ‬ ‫َﺰﻳ ُﺰ ْﺍﻟ َﻐ ﱠﻔﺎ ُﺭَ ]ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪[5‬‬ ‫ﺍﻟﻌ ِ‬

‫ِ‬ ‫ِ‬ ‫ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ "ﺗﻜﻮﻳﺮ" ﺗﻌﻨﻲ ﺭﺑﻂ ﺍﻟﺸﻲء‪ ،‬ﻣﺜﻞ ﺭﺑﻂ ﺍﻟﻌﻤﺎﻣﺔ ﻋﻠﻰ ﺍﻟﺮﺃﺱ‪ ،‬ﺃﻱ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ ِ‬ ‫ﻜﻮ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ﻠﻌﻤﺎﻣﺔ‪.‬‬ ‫ﻟ‬ ‫ﻥ‬ ‫ﻮ‬ ‫ُﻜ‬ ‫ﻤ‬ ‫ﺍﻟ‬ ‫ﺍﻟﻘﻤﺎﺵ‬ ‫ﺸﺮﻳﻂ‬ ‫ﺁﺧﺮ؛ َﻛ‬ ‫ﻳﺮ ﺍﻟﻨﱠﻬﺎﺭ ﻋﻠﻰ‬ ‫ُ‬ ‫ﱢ‬ ‫ﺗﻌﻨﻲ ﺭﺑﻂ ﺷﻲ ٍء ﻓﻮﻕ َ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺍﻟﻠﻴﻞ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ ‪ -‬ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ‪ -‬ﻻ ﻳُﻤﻜﻦ ﺃﻥ َﻳ ﱠ‬ ‫ُ‬ ‫ﺍﻷﺭﺽ‬ ‫ﺘﺤﻘﻖ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﻭﻟﻜﻦ ﻛ َﻤﺎ ﺫﻛﺮﻧﺎ ِﻣﻦ ُ‬ ‫ﻛﺮﻭﻳ ً‬ ‫ﻗﺒﻞ؛ ﱠ‬ ‫ﱠﺔ‪ْ .‬‬ ‫‪1400‬ﻋﺎﻡ‪ ،‬ﻛﺎﻧﻮﺍ‬ ‫ﻗﺒﻞ‬ ‫ﻋﺎﺷﻮﺍ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫ﺍﻟﻌﺮﺏ‬ ‫ﻓﺈﻥ‬ ‫ٍ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﺍﻷﺻﺒﻊ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻨﺬ ‪ 1400‬ﺳﻨﺔ‪.‬‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺑﺈﻋﺠﺎﺯ ‪.‬ﻭﻟﻢ َﻧﺘﺤ ﱠﺪﺙ ﻫﻨﺎ ﺇﻻ‬ ‫ﻭﻫﻨﺎﻙ ﻣﻮﺿﻮﻋﺎﺕ ﺃﺧﺮﻯ ﻋﺪﻳﺪ ٌﺓ ﺗﻨﺎﻭﻟَﻬﺎ‬ ‫ِ‬ ‫ِ‬ ‫ﻋﻦ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﺎ ﺑﻤﺎ ﻳﻜﻔﻲ ﻟﺘﻮﺿﻴﺢ َﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼ َﻡ ﺍﷲ )ﻭﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ‬ ‫ﻳﻤﻜﻦ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻛﺘﺎﺏ "ﻣﻌﺠﺰﺍﺕ ﺍﻟﻘﺮﺁﻥ" ﻟﻬﺎﺭﻭﻥ ﻳﺤﻴﻰ(‪.‬‬ ‫ﻭﻳﺨﺒﺮﻧﺎ ﺍﷲ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺑﻤﺎ ﻳﻠﻲ‪:‬‬

‫ﺎﻥ ِﻣ ْﻦ ِﻋﻨ ِﺪ َﻏﻴْﺮ ﱢ‬ ‫ﺍﺧ ِﺘ َ‬ ‫ﺃَ َﻓ َ‬ ‫ﻼﻓﺎً‬ ‫ﺍﷲ ﻟَ َﻮ َﺟ ُﺪ ْ‬ ‫ﻭﺍ ِﻓﻴ ِﻪ ْ‬ ‫ﺁﻥ َﻭﻟَ ْﻮ َﻛ َ‬ ‫ﻭﻥ ْﺍﻟ ُﻘ ْﺮ َ‬ ‫ﻼ َﻳ َﺘ َﺪ ﱠﺑ ُﺮ َ‬ ‫ِ‬ ‫‪[82‬‬ ‫َﻛ ِﺜﻴﺮﺍًَ ]ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء ‪82‬‬

‫ِ‬ ‫ﻭﻳﺘﱠﻀﺢ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﱠ‬ ‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺰ ﱢﻭﺩﻧﺎ ﺑﻤﻌﻠﻮﻣﺎﺕ ﺩﻗﻴﻘ ٍﺔ‪ ،‬ﻭﻣﻊ ﺗﻘﺪﻡ ﺍﻟﻌﻠﻢ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ‪.‬ﻭﺗُ ﱢ‬ ‫ُ‬ ‫ﻮﺿﺢ ﺧﺼﺎﺋﺺ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺗﻨﻜﺸﻒ ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﺘﻲ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ﺣﻲ ِﻣﻦ ﺍﷲ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻳﺘﱠﻀﺢ ﻟﻨﺎ ﱠ‬ ‫ﺃﻥ ﻣُﻬ ﱠﻤ َﺘﻨﺎ ﻫﻲ‪ :‬ﺗﻌﻠﱡ ُﻢ‬ ‫ﻭ‬ ‫ﻪ‬ ‫ﻧ‬ ‫ﺃ‬ ‫ﺍﻟﻤﻌﺠﺰﺓ‬ ‫َ‬ ‫ٌ‬ ‫ُ ِ‬ ‫ِ‬ ‫ﺃﻭﺍﻣﺮ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻄﺒﻴﻘﻬﺎ ﺑﻤﻨﺘﻬﻰ ﺍﻟﺤﺮﺹ‪.‬‬ ‫ِ‬ ‫ُﺮﻧﺎ ﺃﻥ ﻧﺘﻤﺴﻚ ﺑﺎﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻵﻳﺎﺕ؛ ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﻓﺎﷲ ﻳﺄﻣ ُ‬

‫ﺎﺏ ﺃَﻧ َﺰ ْﻟ َﻨﺎ ُﻩ ُﻣﺒَﺎ َﺭ ٌﻙ َﻓﺎ ﱠﺗ ِﺒﻌُﻮ ُﻩ َﻭﺍ ﱠﺗ ُﻘ ْ‬ ‫ﻮﺍ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ُﺗ ْﺮ َﺣ ُﻤ َ‬ ‫ﻮﻥ ]ﺳﻮﺭﺓ‬ ‫َﻭ َﻫ َـﺬﺍ ِﻛ َﺘ ٌ‬ ‫‪[155‬‬ ‫ﺍﻷﻧﻌﺎﻡ ‪155‬‬ ‫‪[1 1-12‬‬ ‫] َﻛ ﱠﻼ ﺇِﱠﻧ َﻬﺎ َﺗ ْﺬ ِﻛ َﺮ ٌﺓ َﻓ َﻤﻦ َﺷﺎء َﺫ َﻛ َﺮ َُﻩ ]ﺳﻮﺭﺓ ﻋﺒﺲ ‪12‬‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ْ‬ ‫ﺎﻥ ﺃَﻟﱠﻦ َﻧ ْﺠ َﻤ َﻊ ِﻋ َﻈﺎ َﻣ ُﻪ ﺑَﻠَﻰ َﻗﺎ ِﺩ ِﺭ َ‬ ‫ﻧﺴ ُ‬ ‫ﻳﻦ َﻋﻠَﻰ ﺃَﻥ ﱡﻧ َﺴ ﱢﻮ َﻱ ﺑ ََﻨ َﺎﻧ َُﻪ‬ ‫ﺃَﻳ ْ‬ ‫ﺍﻹ َ‬ ‫َﺤ َﺴ ُﺐ ِ‬ ‫]ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ‪[3-4‬‬ ‫ﺇﻧﺴﺎﻥ ﻣُﺠ ﱠﺪ ًﺩﺍ ﺑﻌ َﺪ َﺗﺤﻠﱡﻞ ﺟﺴﺪﻩ ﺗﻤﺎﻣﺎً ﺷﻴﺌﺎً ﻳﺴﻴﺮﺍً ﻋﻠﻰ ﺍﷲ ‪.‬ﻭﺍﻵﻥ‬ ‫ﻭﻳُﻌ َﺘ َﺒﺮ ﺇﺣﻴﺎ ُء‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ُ ِ ِ‬ ‫ﺗﺨﺺ ﺇﻻ ﺻﺎﺣ َﺒﻬﺎ‪.‬ﻭﺇﺫﺍ‬ ‫ﻗﻢ ﺑ ْ‬ ‫ﻔﺤﺺ ﺑﺼ َﻤﺔ ﺃﺻﺒﻌﻚ‪ ،‬ﻓﺒﺼﻤﺔ ُﻛ ﱢﻞ ﺃﺻﺒﻊ ﻓﺮﻳﺪﺓ؛ ﻻ ﱡ‬ ‫ٌ‬ ‫َ‬ ‫ﺃﺻﺒﻊ ﻣﺨﺘﻠﻔﺔ ﻋﻦ ﺑﺼﻤﺔ‬ ‫ﻛﺎﻥ ﻟﻚ ﺃﺥ ﺃﻭ ﺃﺧﺖ ﺗ ْﻮ َء ٌﻡ‪ ،‬ﻓﺴﻴﻜﻮﻥ ﻫﻮ ﺍﻵﺧﺮ ﺫﻭ ﺑﺼﻤﺔ ِ ٍ‬ ‫ِ‬ ‫ﺃﺻﺒﻌﻚ ‪.‬ﻭﻗﺪ ﺗﻤﻴﱠﺰ ﱡ‬ ‫ﱢﺖ‪ ،‬ﻭﻋﺒﺮ ﻣُﺨ َﺘﻠَﻒ ﺍﻟﻌﺼﻮﺭ ‪ -‬ﺑﻤﺠﻤﻮﻋﺔ‬ ‫ﺣﻲ ﺃﻭ ﻣﻴ ٍ‬ ‫ﻛﻞ ﺇﻧﺴﺎﻥ ‪ -‬ﱟ‬ ‫ً‬ ‫ُ‬ ‫ﺻﻔﺔ‬ ‫ﺇﻧﺴﺎﻥ‬ ‫ﺑﺼﻤﺔ ﺃﺻﺒﻊ ُﻛ ﱢﻞ‬ ‫ﻓﺘﻌﺘﺒﺮ‬ ‫ﺧﺎﺻ ٍﺔ ﺑﻪ‪.‬‬ ‫ُ‬ ‫ﻓﺮﻳﺪﺓ ﻣﻦ ﺑﺼﻤﺎﺕ ﺍﻷﺻﺎﺑﻊ‪ ،‬ﱠ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻤﻴﱢﺰ ًﺓ ﻟﻪ‪ ،‬ﻣ ْﺜ َﻞ ﺷﺨﺼﻴﺘﻪ ﺗﻘﺮﻳﺒﺎً‪.‬‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﺗﻔﺎﺻﻴﻞ ﺩﻗﻴﻘ ٍﺔ‪ .‬ﻭﻋﻠﻴﻨﺎ ﺃﻥ‬ ‫ﻭﻳﺴﺘﻄﻴﻊ ﺍﷲ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﻳُﻌﻴﺪ ﺧﻠﻘﻨﺎ ﺑ ُﻜ ﱢﻞ ﻣﺎ ﻓﻴﻨﺎ ﻣﻦ‬ ‫ُ‬ ‫ﺧﺎﺻ ٍﺔ ﺑﻪ‬ ‫ﻓﺤﻘﻴﻘﺔ ﺗﻤﻴﱡﺰ ُﻛ ﱢﻞ ﺇﻧﺴﺎﻥ‬ ‫ﻧﺘﺬﻛﺮ ﺩﺍﺋﻤﺎً ﺃﻫﻤﻴﺔ ﺑﺼﻤﺎﺕ ﺍﻷﺻﺎﺑﻊ‪،‬‬ ‫ﺑﺒﺼﻤﺎﺕ ﱠ‬ ‫ٍ‬ ‫ﻟﻢ ﺗُﻜ َﺘ َﺸﻒ ﺇﻻ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ .‬ﱠ‬ ‫ﻭﻟﻜﻦ ﺍﷲ ﻟﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﻟﻰ ﺑﺼﻤﺎﺕ ﻃﺮﻑ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ُ ِ‬ ‫ِ‬ ‫ﻳﻌﺮ ُ‬ ‫ُ‬ ‫ﻛﻠﱡﻨﺎ ﻳﻌﺮﻑ ﱠ‬ ‫ﺍﻟﺼﻔﺎﺕ‬ ‫ﻑ ﺃﻛﺜﺮ ﻣﻦ ﻏﻴﺮﻩ ﻣﺎ ﻫﻲ‬ ‫ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺎﷲ‬ ‫ِ‬ ‫ﺍﻟﺤﺴﻨﺔ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺴﻴ ُ‬ ‫ُ‬ ‫ﻟﺸﺨﺺ ﻣﺎ ﺃﻥ‬ ‫ﱢﺌﺔ ﺍﻟﺘﻲ ﻳﻤﺘﻠﻜﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻳﻤﻜﻦ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ً‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫ﻧﺎﺳﺎ ﺁﺧﺮﻳﻦ‪،‬‬ ‫ﻭﻟﻜﻦ ﻻ ﻳُﻤﻜﻨﻪ ﺃﺑﺪﺍ ﺃﻥ ﻳُﺨﻔ َﻲ ﺷﻴﺌﺎ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻳﺮﺟﻊ ﻫﺬﺍ ﺇﻟﻰ‬ ‫ﻳﺨﺪﻉ ﺃُ ً‬ ‫ﺃﻥ ﺍﷲ ‪ً -‬‬ ‫ﺗﺪﻭﺭ َ‬ ‫ﱠ‬ ‫ﺩﺍﺧﻞ ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺧﻼﻓﺎ ﻟﻨﺎ ‪ -‬ﻳﻌﺮﻑ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ُ‬ ‫َ‬ ‫ِ‬ ‫ُ‬ ‫‪.‬ﻭﻳﺬﻛ ُﺮ ﺍﷲ ﻓﻲ‬ ‫ﻣﺨﻠﺼﺎ ﻭﺃﻣﻴﻨﺎ ﻓﻲ َﺗﻌﺎﻣُﻠﻪ ﻣﻊ ﺍﷲ ُﺳﺒﺤﺎ َﻧﻪ ﻭﺗﻌﺎﻟﻰ‬ ‫ﺩﺍﺋﻤﺎً ﺃﻥ ﻳﻜﻮﻥ‬ ‫ً‬ ‫ِ‬ ‫ﺇﺣﺪﻯ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﻠﻲ ‪:‬‬

‫ﺻ ُﺪﻭﺭ ُﻛ ْﻢ ﺃَ ْﻭ ُﺗ ْﺒ ُﺪﻭ ُﻩ َﻳﻌْﻠَ ْﻤ ُﻪ ﱡ‬ ‫ُﻗ ْﻞ ﺇِﻥ ُﺗ ْﺨ ُﻔ ْ‬ ‫ﺍﺕ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﺎﻭ ِ‬ ‫ﺍﷲ َﻭ َﻳﻌْﻠَ ُﻢ َﻣﺎ ِﻓﻲ ﱠ‬ ‫ﻮﺍ َﻣﺎ ِﻓﻲ ُ ِ‬ ‫ﺍﻷﺭﺽ َﻭ ﱡ‬ ‫‪[29‬‬ ‫ﺍﷲ َﻋﻠَﻰ ُﻛ ﱢﻞ َﺷ ْﻲ ٍء َﻗ ِﺪﻳ ٌَﺮ ]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪29‬‬ ‫َﻭ َﻣﺎ ِﻓﻲ ْ ِ‬ ‫َ‬ ‫ﻭﺍ َﻣﺎ ِﻓﻲ ﺃَ ُ‬ ‫ﺽ َﻭﺇِﻥ ُﺗ ْﺒ ُﺪ ْ‬ ‫ﻧﻔ ِﺴ ُﻜ ْﻢ ﺃَ ْﻭ‬ ‫ﺍﻟﺴ َﻤ ِ‬ ‫ﷲ ﻣﺎ ِﻓﻲ ﱠ‬ ‫ِﱠِ‬ ‫ﺎﻭﺍﺕ َﻭ َﻣﺎ ِﻓﻲ ﺍﻷ ْﺭ ِ‬ ‫ﺎء َﻭ ﱡ‬ ‫ﺎﺳ ْﺒ ُﻜﻢ ﺑ ِﻪ ﱡ‬ ‫ﺎء َﻭ ُﻳﻌ ﱢ‬ ‫َﺬ ُﺏ َﻣﻦ ﻳ َ‬ ‫ﺍﷲ َﻓﻴ َْﻐ ِﻔ ُﺮ ﻟِ َﻤﻦ ﻳ َ‬ ‫ﺍﷲ َﻋﻠَﻰ‬ ‫َﺸ ُ‬ ‫َﺸ ُ‬ ‫ُﺗ ْﺨ ُﻔﻮ ُﻩ ﻳ َ‬ ‫ُﺤ ِ ِ‬ ‫‪[284‬‬ ‫ُﻛ ﱢﻞ َﺷ ْﻲ ٍء َﻗ ِﺪﻳ ٌَﺮ ]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪284‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ُﺪﺭ ُﻙ ﱠ‬ ‫ﻌﻞ ﻳﻘﻮ ُﻡ‬ ‫ﻭﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳ‬ ‫ُ‬ ‫ﺃﻥ ﺍﷲ ﻳﺴ َﻤﻊ ﻛﻞ ﻛﻠﻤ ٍﺔ ﻳﻨﻄﻘﻬﺎ‪ ،‬ﻭﻳﻌﺮﻑ ﻛﻞ ﻓ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ِﺑﻪ‪ ،‬ﱠ‬ ‫ﱢ‬ ‫ً‬ ‫َ‬ ‫ﻗﺒﻴﺢ‪،‬‬ ‫ﺑﻔﻌﻞ‬ ‫ﺍﻹﺗﻴﺎﻥ‬ ‫ﻋﻠﻰ‬ ‫ﺃﺑﺪﺍ‬ ‫ﺅ‬ ‫ﻳﺠﺮ‬ ‫ﻟﻦ‬ ‫ﻌﻘﻠﻪ‪،‬‬ ‫ﺑ‬ ‫ﺮ‬ ‫ﺗﺨﻄ‬ ‫ﺓ‬ ‫ﻓﻜﺮ‬ ‫ﻛﻞ‬ ‫ﻋﻠﻰ‬ ‫ﻊ‬ ‫ﻠ‬ ‫ﻭﻳﻄ‬ ‫ُ‬ ‫ُ‬ ‫ٍ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﺣﺘﻰ ﻭﺇﻥ َﺧﻔ َﻲ ﻋﻦ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻟﻴﻜﻮﻥ ﺍﻟ َﻤ ْﺮ ُء ﺧﻴﱢﺮﺍً ﺣﻘﺎً ﻓﻌﻠﻴﻪ ﺃﻥ ﻳُﺆﻣ َﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﻭﻭﺣﺪﺍﻧﻴﺘﻪ‪ ،‬ﻭﻳﻌ َﺘ ِﺮ َ‬ ‫ﻭﻳﺪﺭﻙ ﺃﻧﱠﻪ ﻳﺮﻯ‬ ‫ﺪﺭﺗﻪ ﺍﻟﻤﻄﻠﻘﺔ‪،‬‬ ‫ﺇﻳﻤﺎﻧﺎً ﻣُﻄﻠﻘﺎً ﺑﻮﺟﻮﺩ ﺍﷲ‬ ‫ﻑ ُﺑﻘ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻳﺴﻤﻊ ﱠ‬ ‫ُ‬ ‫ﻛﻞ ﺷﻲ ٍء‪ .‬ﻭﻳُﻌﺘ َﺒﺮ ﻫﺬﺍ ﺃﺣ َﺪ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻤُﺴﺒﻘﺔ ﻻﻛﺘﺴﺎﺏ ﺍﻟﻘ َﻴﻢ ﺍﻟﺘﻲ ﻳُﺮﻳﺪﻫﺎ‬ ‫ﺍﷲ ﻓﻲ ﻋﺒﺎﺩﻩ‪.‬‬

‫ُ‬ ‫ﻭﺍﻟﺜﻘﺔ ﺑﻪ‬ ‫ﺣﺐ ﺍﷲ‬ ‫ﱡ‬

‫ِِ‬ ‫ُﺒﺪﻳﻪ َ‬ ‫ﻟﻚ ﺃﺑﻮﻳﻚ ﻭﺗﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟ ﻓﻜﻤﺎ ﺃﻧﱠﻚ‬ ‫ﺑﺎﻟﺤ ﱢﺐ ﺍﻟﺬﻱ ﻳ‬ ‫ﺇﻧﱠ َﻚ ﺗﻌ َﺘ ﱡﺰ ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﺗُﺤﺒﱢﻬﻤﺎ‪ ،‬ﻓﻬُﻤﺎ َﻳﺤﻤ َﻴﺎﻧﻚ ﻭﻳُﺤﺒﱠﺎﻧﻚ ﻭﻳُﻠﺒﱢ َﻴﺎﻥ ﺍﺣﺘﻴﺎﺟﺎﺗﻚ‪ .‬ﻭﻛﻤﺎ َﺗﺜﻖ ﻓﻲ ﺃ َﺑ َﻮﻳْﻚ‪ ،‬ﻓﺈﻧﱠﻚ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻣﺎ ﻫﻲ ﻧﻮﻋﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ‬ ‫ُ‬ ‫ﱠ‬ ‫ﺍﻟﺘﻲ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ِﻣﻨﺎ؟‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻫﻮ ﻛﻼﻡ ﺍﷲ؛ ٌ‬ ‫ﻟﻠﺒﺸﺮﻳﱠﺔ ﺑﺄﻛﻤﻠﻬﺎ‪ ،‬ﻓﻴُﻤﻜﻨُﻨﺎ ﺃﻥ ﻧُ ﱢ‬ ‫ﺤﻘﻖ ﻓﻲ‬ ‫ﺩﻟﻴﻞ ﻭﻣﺮﺷ ٌﺪ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ ﺗُﺮﺿﻲ ﺍﷲَ ﻋﻨﱠﺎ‪ ،‬ﻭﻫﺬﺍ ﺑﻘﺮﺍءﺓ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪َ ،‬‬ ‫ﺃﻧﻔﺴﻨﺎ‬ ‫ﻭﺿﺒْﻂ َﻣﻌﻴﺸﺘﻨﺎ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﻭﻓﻖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻳُﻌﺘ َﺒﺮ ﻫﺬﺍ ً‬ ‫ﺳﻬﻼ‪ ،‬ﻏﻴﺮ ﱠ‬ ‫ﺃﻥ َ‬ ‫ﺷﻴﺌﺎ‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ َﻳﺮ َﺗﻜﺒُﻮﻥ ﺧﻄﺄ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻻﻧﺰﻻﻕ ﺑﻌﻴﺪﺍً ﻋﻦ ﺍﻟﻘﻴﻢ ﺍﻟﺘﻲ ﺗُﺮﺿﻲ ﺍﷲ ‪.‬ﻭﺇﺫﺍ ﻣﺎ َﺣﺪَﺙ ﻳﻮﻣﺎً ﺃﻥ ﺍﻣﺘﺜﻞ ُﻛ ﱡﻞ َﻣ ْﻦ‬ ‫ِ‬ ‫َﺣﻮﻟَ َﻚ ﻟ َﻤﺎ ﻳُﺮﻳﺪﻩ ﺍﷲ‪ ،‬ﻭ َﺗ َﻤ ﱠﺴﻜﻮﺍ ﺑﺎﻟﻘﻴﻢ ﺍﻟﺘﻲ َﻳﻄﻠُﺒُﻬﺎ ﺍﷲ ﻣﻦ ﺍﻹﻧﺴﺎﻥ؛ ﻓﺎﻟ ﱡﺪﻧﻴﺎ ﺳﻮﻑ‬ ‫ِ‬ ‫ُ ِ‬ ‫ﺃﻓﻀﻞ ِﺑ َﻜﺜﻴﺮ ِﻣﻤﱠﺎ ﻫﻲ ﻋﻠﻴﻪ‪ْ .‬‬ ‫ﺼﺒﺢ ﻣﻜﺎﻧﺎً‬ ‫َ‬ ‫ﻭﻟ َﻨﺴﺘﻌﺮﺽ ﺍﻵﻥ‬ ‫ﺗ‬ ‫ﺍﻟﺼﻔﺎﺕ‬ ‫ﺑﺎﺧﺘﺼﺎﺭ ﱢ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺘﻲ ﻳُﺮﻳ ُﺪﻫﺎ ﺍﷲُ ﻣﻨﱠﺎ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ِ ﱠ ِ‬ ‫ﻨﺘﻤﻜ َﻦ ﻣﻦ ﺍﻟﻌﻴﺶ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻛﻤﺎ ﺧﻠﻖ ﺍﻟﺨﻀﺮﻭﺍﺕ‬ ‫ﺍﻟﺸﻤﺲ ﻟ‬ ‫ﻭﺧﻠﻖ ﺍﷲ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ﻭﺍﻟﻔﻮﺍﻛ َﻪ ﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ ُﻛﻠﱠﻬﺎ ِﻣﻦ ﺃﺟﻠﻨﺎ ‪.‬ﻭﻧﺤﺼﻞ ﻋﻠﻰ ُ‬ ‫ﺍﻟﺨﺒﺰ ﻭﺍﻟﻠﱠَﺒﻦ ﻭﺍﻟﻠﱠﺤﻢ‪ ،‬ﻭﺍﻟ َﻌﺪﻳﺪ‬ ‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِﻣﻦ ﺍﻟﺨﻀﺮﻭﺍﺕ ﻭﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﻠﺬﻳﺬﺓ ﱠ‬ ‫ﻷﻥ ﺍﷲ َﻳﺨﻠُُﻘﻬﺎ ُﻛﻠﱠﻬﺎ ﻣﻦ ﺃﺟﻠﻨﺎ‪.‬‬ ‫ِ‬ ‫ﺸﺮﺑُﻪ‪ ،‬ﻭﻳﺨﻠﻖ ﺍﻟﻤﺤﻴﻄﺎﺕ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﻭ َﻳﺨﻠُ ُﻖ ﺍﷲ‬ ‫ﺍﻟﻤﻄﺮ ﻟ ُ‬ ‫ﻨﺤﺼ َﻞ ﻋﻠﻰ ﻣﺎ ٍء َﻋ ْﺬ ٍﺏ َﻧ َ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ٌ‬ ‫ُ‬ ‫ﺍﻷﺭﺽ ﻣﺎ ًء‬ ‫ﺍﻟﻤﻄﺮ ﻟَ َﻤﺎ ﺍﺣﺘﻮﺕ‬ ‫ﻣﺴﺎﺣﺎﺕ ﻫﺎﺋﻠَ ٌﺔ ﻣُﺘﱠﺼﻠﺔ ﻣﻦ ﺍﻟﻤ َﻴﺎﻩ ﺍﻟﻤﺎﻟﺤﺔ‪ .‬ﻭﻟﻮﻻ‬ ‫ُ‬ ‫ِ‬ ‫ُ‬ ‫ﻳﺴﺘﻄﻴﻊ‬ ‫ﻓﺎﻹﻧﺴﺎﻥ ﻻ‬ ‫ﻣﺎﻟﺤﺎ‪ ،‬ﻭﺍﻟﻤﺎ ُء ﺷﻲ ٌء َﺣ َﻴﻮ ﱞﻱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ‪ ،‬ﻭﻛﻤﺎ ﺗﻌﺮﻑ؛‬ ‫ُ‬ ‫ﻋﺬﺑًﺎ ﺃﻭ ً‬ ‫ﺍﻟﺒﻘﺎ َء ﺣﻴًّﺎ ﺩﻭﻥ ﻣﺎ ٍء ﺇﻻ ﻷﻳﱠﺎﻡ ﻣﻌﺪﻭﺩﺓ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﻴﻜﺮﻭﺑﺎﺕ‪ ،‬ﻭ َﻳﺮﺟ ُﻊ‬ ‫ﻭﻭﺿﻊ ﺍﷲُ ﺩﺍﺧ َﻞ ﺃﺟﺴﺎﺩﻧﺎ ﻧ َﻈﺎ َﻡ‬ ‫ﺍﻟﻤﻨﺎﻋﺔ ﻟ َﻴﺤﻤ َﻴ َﻨﺎ ﻣ َﻦ ﺍﻟﻤ ُ‬ ‫َ‬ ‫ِ‬ ‫ُ‬ ‫ﺗﺴﺘﻄﻴﻊ ﺃﺟﺴﺎ ُﺩﻧﺎ ﻣُﻘﺎ َﻭ َ‬ ‫ﻣﺔِ ﺗﺄﺛﻴﺮ ﺍﻟﻤﻴﻜﺮﻭﺏ ﺍﻟﺒﺴﻴﻂ ﺍﻟﺬﻱ‬ ‫ﺍﻟﻔﻀﻞ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ‪َ ،‬ﻓﺒﻪ‬ ‫ُ‬ ‫ﻳُﺴﺒﱢﺐ َﻧ ْﺰﻟَ َﺔ ﺍﻟﺒﺮﺩ ﻓﻼ َﻧﻤُﻮﺕ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ً‬ ‫ﻭﺇﺿﺎﻓﺔ ﻟ َﻤﺎ ﺳﺒﻖ؛ ﱠ‬ ‫ﻓﺈﻥ ﺍﷲ ﺟﻌﻞ ﻗﻠﻮ َﺑﻨﺎ َﺗﻌ َﻤﻞ ﻭﺗﻨﺒُﺾ ﻃﻮﺍﻝ ﻓﺘﺮﺓ ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻭﻟﻮ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫َ‬ ‫ﺩﺍﺋﻢ ﻟﻤُﺴﺎﻧﺪَﺗﻚ ﺇﺫﺍ ﺻﺎﺩﻓﺖ ﺻﻌﻮﺑﺎﺕ‪.‬‬ ‫ﺗﻌﻠﻢ ﺃﻧﻬﻤﺎ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻟﻜﻦ ﻫﻞ ﱠ‬ ‫ْ‬ ‫ﻓﻜﺮﺕ ﻳﻮﻣﺎً ﺇﻟﻰ ﱢ‬ ‫ﺃﻱ َﺣ ﱟﺪ ﺗُﺤ ﱡﺐ ﺍﷲَ ﻭ َﺗﺜﻖ ﺑﻪ؟‬ ‫ُ‬ ‫ﻳُﻠَﺒﱢﻲ ﺍﷲ ﱠ‬ ‫ﺍﻟﻔﻀﻞ ﺇﻟﻰ ﺭﺣﻤﺔ ﺍﷲ‬ ‫ﻛﻞ ﺍﺣﺘﻴﺎﺟﺎﺕ ﻣﺨﻠﻮﻗﺎﺗﻪ ﺍﻟﺘﻲ ﺧﻠﻘﻬﺎ‪ .‬ﻭﻳﺮﺟﻊ‬ ‫ِِ‬ ‫ِ‬ ‫ﺼ َﺮ ﻟﻬﺎ‪.‬‬ ‫‪ -‬ﺍﻟﺘﻲ ﻻ ﺣﺪ ﻟﻬﺎ ‪ -‬ﻓﻲ ﻋﻴﺸﻨﺎ ﻭﺳﻂ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺑﺴﻼﻡ‪ ،‬ﻭﻧﺘﻤﺘﱠﻊ ﺑﻨ َﻌ ٍﻢ ﻻ َﺣ ْ‬

‫َﻭﺁ َﺗﺎ ُﻛﻢ ﱢﻣﻦ ُﻛ ﱢﻞ َﻣﺎ َﺳﺄَ ْﻟ ُﺘ ُﻤﻮ ُﻩ َﻭﺇِﻥ‬ ‫ﻭﺍ ِﻧ ْﻌ َﻤ َﺖ ﱢ‬ ‫َﺗ ُﻌ ﱡﺪ ْ‬ ‫ﺼ َ‬ ‫ﻮﻫﺎ ﺇِ ﱠﻥ‬ ‫ﺍﷲ َﻻ ُﺗ ْﺤ ُ‬ ‫ﻧﺴ َ‬ ‫ﺎﻥ ﻟَ َﻈﻠُﻮ ٌﻡ َﻛ ﱠﻔﺎ ٌﺭ‬ ‫ﺍﻹ َ‬ ‫ِ‬ ‫]ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‪[34 :‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ِ‬ ‫ﻛﺎﻧﺖ ﻗﻠﻮﺑُﻨﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺭﺍﺣﺔ ﻓﻲ ﻓﺘﺮﺍﺕ ﻣُﻌﻴﱠﻨﺔ ‪ -‬ﻣﺜﻠَ َﻤﺎ ﺗﻔﻌﻞ ﺍﻟﻤﺎﻛﻴﻨﺎﺕ ‪ -‬ﻟَ ُﻜﻨﱠﺎ ﻗﺪ ﻣ ْﺘ َﻨﺎ‬ ‫ﱢ ِ‬ ‫ُﺾ ﻟﻌﺸﺮﺍﺕ ﺍﻟﺴﻨﻴﻦ ﺩﻭﻥ َﺗ ﱡ‬ ‫ﻭﻟﻜﻦ ﻗﻠﻮ َﺑﻨﺎ ﺗﻨﺒ ُ‬ ‫ﺑﺎﻟﺘﺄﻛﻴﺪ‪ .‬ﱠ‬ ‫ُﻤﻜﻨُﻨﺎ ﻣﻦ‬ ‫ﺭﺍﺣ ٍﺔ‪ ،‬ﺑﻤﺎ ﻳ‬ ‫ﻮﻗ ٍ‬ ‫ﻒ ﺃﻭ َ‬ ‫ِ‬ ‫ﺍﻟﺒﻘﺎء ﻋﻠﻰ ﻗﻴْﺪ ﺍﻟﺤﻴﺎﺓ‪.‬‬ ‫ِ‬ ‫ُُ َ ِ ُ ِ‬ ‫ِ‬ ‫ُِ ِ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﻭﺧﻠﻖ ﺍﷲُ ﻟﻨﺎ ﺍﻷﻋﻴُﻦ ﻟﻨﺒﺼ َﺮ ﺑﻬﺎ‪ ،‬ﻭﺍﻵﺫﺍﻥ ﻟﻨﺴ َﻤ َﻊ ﺑﻬﺎ‪ ،‬ﻭﺍﻷﻧﻮﻑ ﻟﻨﺸ ﱠﻢ ﺑﻬﺎ‪،‬‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺍﻷﻟﺴ َﻨ َﺔ ﻟﻨﺘﺬ ﱠﻭﻕ ﺑﻬﺎ‪ .‬ﻭﻣﺎ ﺳﺒﻖ ُﻛﻠﱡ ُﻪ ﻻ ﻳُﻤﺜﱢﻞ ﺇﻻ ﺟﺰءﺍً ﻳﺴﻴﺮﺍً ﻣﻦ ﺍﻟﻨﱢﻌﻢ ﺍﻟﺘﻲ ﻣﻨﺤﻨﺎ ﺍﷲ‬ ‫ِ‬ ‫ﱢ ِ‬ ‫ﱢ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ﱡ‬ ‫َ‬ ‫ﺼ ُﺮ ﺍﻟﻨﻌﻢ ﺍﻟﺘﻲ ﻣﻨﺤﻨﺎ ﺍﷲ ﺇﻳﱠﺎﻫﺎ ﺃﻭ َﻋﺪﻫﺎ‪ ،‬ﻭﻳُ َﻌﻠﻤﻨﺎ ﺍﷲ ﺍﻟﺮﺣﻴ ُﻢ ﺑﻨﺎ‬ ‫ﺇﻳﱠﺎﻫﺎ‪ .‬ﻭﻻ ﻳُﻤﻜﻨﻨﺎ َﺣ ْ‬ ‫َ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﻓﻲ ﺇﺣﺪﻯ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﻫﺬﻩ‬

‫ﻭﺍ ِﻧ ْﻌ َﻤ َﺖ ﱢ‬ ‫َﻭﺁ َﺗﺎ ُﻛﻢ ﱢﻣﻦ ُﻛ ﱢﻞ َﻣﺎ َﺳﺄَ ْﻟ ُﺘ ُﻤﻮ ُﻩ َﻭﺇِﻥ َﺗ ُﻌ ﱡﺪ ْ‬ ‫ﺼ َ‬ ‫ﻮﻫﺎ‬ ‫ﺍﷲ َﻻ ُﺗ ْﺤ ُ‬ ‫ﻧﺴ َ‬ ‫‪[34‬‬ ‫ﺍﺑﺮﺍﻫﻴﻢ‪34‬‬ ‫ﺎﻥ ﻟَ َﻈﻠُﻮ ٌﻡ َﻛ ﱠﻔﺎ ٌَﺭ ]ﺳﻮﺭﺓ ﺍﺑﺮﺍﻫﻴﻢ‬ ‫ﺍﻹ َ‬ ‫ﺇِ ﱠﻥ ِ‬

‫ِ ُ ِ‬ ‫ِ‬ ‫ﻭﻛﻤﺎ َﻓ ِﻬ َ‬ ‫ﺍﻟﻘﺮﺁﻥ؛ ﱠ‬ ‫ﻓﺈﻥ ﻋﺪ َﻡ ُﺷﻜﺮ ﻫﺬﻩ‬ ‫ﻤﺖ ﻣ َﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﺍﻟﻨﱢ َﻌﻢ‪ ،‬ﻭﻧ َ‬ ‫ﺴﻴﺎﻥ َﻛ ْﻮﻧﻬﺎ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻋﺪ َﻡ ُﺷﻜﺮﻩ ﻋﻠﻰ‬ ‫ِ‬ ‫ِ‬ ‫ﱢ‬ ‫ً‬ ‫ً‬ ‫ﻛﻞ ﺷﻲ ٍء َﻓ َﻌﻠَﻪ ﻣﻦ ﺃﺟﻠﻨﺎ ‪ ,‬ﻳُﻌﺘ َﺒ ُﺮ ﺳﻠﻮﻛﺎ ﺳﻴﱢﺌﺎ‪ ،‬ﻭﺍﷲ‬ ‫ﻻ ﻳﺤﺐ ﻧﺎﻛﺮﻱ ﺍﻟﺠﻤﻴﻞ‪.‬‬ ‫ِِ ِ ِ‬ ‫ِ‬ ‫ﻭﻻ ﻳﺮﻳﺪ ﺍﷲ ﻣﻨﱠﺎ ‪ -‬ﻓﻲ ﻣﻘﺎﺑﻞ ﻧ َﻌﻤﻪ ‪ -‬ﺇﻻ ﺃﻥ‬ ‫ِ ِ ِ‬ ‫ُ‬ ‫ﻧُ ِﺤﺒﱠﻪ‪ ،‬ﻭﻧﻌﺘﺮ َ‬ ‫َ‬ ‫ُﺮﻧﺎ ﺍﷲ‬ ‫ﻑ ﺑﻔﻀﻠﻪ‪ ،‬ﻭﻧﺸﻜ َﺮﻩ‪ ،‬ﻭﻳﺄﻣ ُ‬ ‫ﺑﻬﺬﺍ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﱡ َ‬ ‫ُ‬ ‫ﻮﻥ ﺃُ ﱠﻣ َﻬﺎ ِﺗ ُﻜ ْﻢ َﻻ َﺗﻌْﻠَ ُﻤ َ‬ ‫ﻮﻥ‬ ‫َﻭﺍﷲ ﺃ ْﺧ َﺮ َﺟ ُﻜﻢ ﱢﻣﻦ ﺑُﻄ ِ‬ ‫ْﺼﺎ َﺭ َﻭ َ‬ ‫َﻞ ﻟَ ُﻜ ُﻢ ْﺍﻟ ﱠﺴ ْﻤ َﻊ َﻭ َ‬ ‫َﺷﻴْﺌﺎً َﻭ َﺟﻌ َ‬ ‫ﺍﻷ ْﻓ ِﺌ َﺪ َﺓ‬ ‫ﺍﻷﺑ َ‬ ‫ﻟَﻌَﻠﱠ ُﻜ ْﻢ َﺗ ْﺸ ُﻜ ُﺮ َ‬ ‫‪[78‬‬ ‫ﻭﻥ ]ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪78‬‬ ‫ﻮﺍ ِﻣ ﱠﻤﺎ َﺭ َﺯ َﻗ ُﻜ ُﻢ ﱡ‬ ‫ﻼﻻ َﻃﻴﱢﺒﺎً َﻭ ْ‬ ‫ﺍﷲ َﺣ ً‬ ‫ﺍﺷ ُﻜ ُﺮ ْ‬ ‫َﻓ ُﻜﻠُ ْ‬ ‫ﻭﺍ‬ ‫ِﻧ ْﻌ َﻤ َﺖ ﱢ‬ ‫ﺍﷲ ﺇِﻥ ُﻛﻨ ُﺘ ْﻢ ﺇِﻳﱠﺎ ُﻩ َﺗ ْﻌ ُﺒ ُﺪ َ‬ ‫ﻭﻥ ]ﺳﻮﺭﺓ‬ ‫‪[114‬‬ ‫ﺍﻟﻨﺤﻞ ‪114‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﱡ َ‬ ‫ُ‬ ‫ﻮﻥ ﺃُ ﱠﻣ َﻬﺎ ِﺗ ُﻜ ْﻢ‬ ‫َﻭﺍﷲ ﺃ ْﺧ َﺮ َﺟ ُﻜﻢ ﱢﻣﻦ ُﺑﻄ ِ‬ ‫ﻮﻥ َﺷ ْﻴﺌﺎً َﻭ َﺟﻌ َ‬ ‫َﻻ َﺗﻌْﻠَ ُﻤ َ‬ ‫َﻞ ﻟَ ُﻜ ُﻢ ْﺍﻟ ﱠﺴ ْﻤ َﻊ‬ ‫ﺼﺎ َﺭ َﻭ َ‬ ‫َﻭ َ‬ ‫ﺍﻷ ْﻓ ِﺌ َﺪ َﺓ ﻟَﻌَﻠﱠ ُﻜ ْﻢ َﺗ ْﺸ ُﻜ ُﺮ َ‬ ‫ﻭﻥ‬ ‫ﺍﻷ ْﺑ َ‬ ‫]ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪[78 :‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ْﺼﺎ َﺭ َﻭ َْ‬ ‫ﺍﻟﺴ ْﻤ َﻊ َﻭ َْ‬ ‫َﻭ ُﻫ َﻮ ﺍﻟﱠ ِﺬﻱ ﺃَ َ‬ ‫ﺍﻷ ْﻓ ِﺌ َﺪ َﺓ‬ ‫ﺍﻷﺑ َ‬ ‫ﻧﺸﺄَ ﻟَ ُﻜ ُﻢ ﱠ‬ ‫َﻗﻠِ ً‬ ‫ﻴﻼ ﱠﻣﺎ َﺗ ْﺸ ُﻜ ُﺮ َ‬ ‫‪[78‬‬ ‫ﻭﻥ ]ﺳﻮﺭﺓ ﺍﻟﻤﺆﻣﻨﻮﻥ ‪78‬‬ ‫ِ‬ ‫ﻭﺗﺬﻛ ُﺮ ﻟﻨﺎ ٌ‬ ‫ُ‬ ‫ﺁﻳﺔ ﺃُﺧﺮﻯ ﱠ‬ ‫ﺃﻛﺜﺮ‬ ‫ﺃﻥ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻳُﺤﺒﱡﻮﻥ ﺍﷲ َ‬

‫ِ‬ ‫ﻣﻦ ﱢ‬ ‫ﺃﻱ ﺷﻲء ﺁﺧﺮ‪:‬‬

‫ﺍﻟﻨﺎﺱ َﻣﻦ َﻳ ﱠﺘ ِﺨ ُﺬ ِﻣﻦ ُﺩﻭﻥ ﱢ‬ ‫ﺍﷲ ﺃَﻧ َﺪﺍﺩﺍً‬ ‫ِ‬ ‫َﻭ ِﻣ َﻦ ﱠ ِ‬ ‫ﱡﻮﻧ ُﻬ ْﻢ َﻛ ُﺤ ﱢﺐ ﱢ‬ ‫ﻳﻦ ﺁ َﻣ ُﻨ ْ‬ ‫ُﺤﺒ َ‬ ‫ﺍﷲ َﻭﺍﻟﱠ ِﺬ َ‬ ‫ﻮﺍ ﺃَ َﺷ ﱡﺪ ُﺣﺒًّﺎ‬ ‫ﻳِ‬ ‫ﻮﺍ ﺇ ْﺫ َﻳ َﺮ ْﻭ َﻥ ْﺍﻟﻌ َ‬ ‫ﱢﱢﷲ َﻭﻟَ ْﻮ َﻳ َﺮﻯ ﺍﻟﱠ ِﺬ َ َ َ‬ ‫ﺍﺏ‬ ‫َﺬ َ‬ ‫ﻳﻦ ﻇﻠ ُﻤ ْ ِ‬ ‫َ ُْ ﱢ‬ ‫ْ َ‬ ‫َ ﱠ َ‬ ‫ﺍﺏ‬ ‫ﺃ ﱠﻥ ﺍﻟﻘ ﱠﻮ َﺓ ِﷲ َﺟ ِﻤﻴﻌﺎً َﻭﺃ ﱠﻥ ﺍﷲ ﺷ ِﺪﻳ ُﺪ ﺍﻟﻌَﺬ ِ‬ ‫‪[165‬‬ ‫]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪165‬‬ ‫ِ‬ ‫ﱠ‬ ‫ﻭﻛﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳُﻄﻌﻤُﻬﻢ‪.‬‬ ‫َﻳﺤﻤﻲ ﺍﷲُ ﺃُﻣﱠﻚ ﻭﺃﺑﺎﻙ‬ ‫ِ‬ ‫ﻭﻧﺤﺘﺎﺝ ﻛﻠﱡﻨﺎ ﺇﻟﻰ ﺍﷲ‪ ،‬ﻓﻼ ﺃﺑﻮﺍﻧﺎ ﻭﻻ ﻧﺤﻦ ﻗﺎﺩ ُﺭﻭﻥ ﻋﻠﻰ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻛﺮﻫﺎ؛ ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ َﻳﺠ ُﺐ ﻋﻠﻴﻨﺎ ﺃﻥ‬ ‫ﺧﻠﻖ ﺍﻟﻨﱢﻌﻢ ﺍﻟﺴﺎﺑﻖ ﺫ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﻧُﺤ ﱠﺐ ﺍﷲَ ﻭﻧﻀﻊ ﺛ َﻘ َﺘﻨﺎ ﻓﻴﻪ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﱢ‬ ‫ﻭﻭﺿﻊ‬ ‫ﺃﻱ ﺷﻲء ﺁﺧﺮ‪،‬‬ ‫ُ‬ ‫ﻭﻳُﻌﺘ َﺒﺮ ُﺣ ﱡﺐ ﺍﷲ َ‬ ‫ِِ‬ ‫ﱠ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﺗﻔﻀﻞ ﺑﻬﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﻳُ َﻌ ﱡﺪ ﻣﻦ‬ ‫ﻭﺗﻘﺪﻳﺮ ﻧ َﻌﻤﻪ ﺍﻟﺘﻲ‬ ‫ﺛﻘﺘﻨﺎ ﻓﻴﻪ‪،‬‬ ‫ُ‬ ‫ﺃﻫ ﱢﻢ ﺻﻔﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ َﻳ َ‬ ‫ﺮﺿﻰ ﺍﷲُ ﻋﻨﻬﺎ‪.‬‬

‫ﻛﻴﻒ ُﻧﻌﺎ ِﻣ ُﻞ ﺍﻵﺧﺮﻳﻦ؟‬

‫ِ‬ ‫َ ِ‬ ‫ُﺤﺮﻡ ﺍﷲُ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﺘﱠﻜﺒﱡﺮ َﻭ َ‬ ‫ﺍﻟﻜﺬ َﺏ ﻭﺍﻟﺴﺨﺮﻳﺔ ﻣﻦ‬ ‫ﻳ ﱢ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺍﻻﻓﺘﺨﺎﺭ ﱠ‬ ‫ُﺮ‬ ‫ﺍﻟﻨﺎﺱ ﻣ َﻦ ﺍﻟﺠﺎﻧﺐ‬ ‫ﺑﺎﻟﺬﺍﺕ‪ .‬ﻭﻳﺄﻣ ُ‬ ‫َ‬ ‫ِ‬ ‫ﱠ‬ ‫ُ‬ ‫ﺍﻵﺧﺮ ﺑﺎﻷﻣﺎﻧﺔ ﻭﺍﻟﺘﻮﺍﺿﻊ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ُ‬ ‫ُ‬ ‫ﺑﻌﺾ ﺍﻷﺷﺨﺎﺹ ﺗﺤﺖ ﺗﺄﺛﻴﺮ َﻣﻦ‬ ‫ﻭﻳﻌﻴﺶ‬ ‫ِ‬ ‫ﺃﺷﺮﺍﺭ‬ ‫َﺣﻮﻟَﻬُﻢ ﻣﻦ ﺍﻟﻨﺎﺱ؛ ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻬﻢ ﺃﺻﺪﻗﺎ ُء‬ ‫ُ‬ ‫ﻓﺈﻧﱠﻬﻢ ﻗﺪ ﻳﺘﺄﺛﱠﺮﻭﻥ ِﺑ ِﻬﻢ َﺳﻠﺒﺎً‬ ‫ﱠ‬ ‫َ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ‬ ‫‪.‬ﻭﻟﻜﻦ‬ ‫ِ‬ ‫ِ‬ ‫ﻳُﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻳُﺪﺭ ُﻙ ﺃﻧﱠﻪ ﻳﺮﺍﻩ ﺩﺍﺋﻤﺎً‪ ،‬ﻻ ﻳﻨﺤﺮﻑ‬ ‫ُ‬ ‫ﺿﻐﻂ ﺍﻟﻈﺮﻭﻑ‬ ‫ﻋﻦ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻘﻮﻳﻢ‪َ ،‬ﻣ ْﻬ َﻤﺎ ﻛﺎﻥ‬ ‫ِ‬ ‫ﺍﻟﺸﺨﺺ ً‬ ‫ﻣﺜﺎﻻ ﺟﻴﱢﺪﺍً ﻟﻬﺆﻻء‬ ‫ﺍﻟﻤﺤﻴﻄﺔ‪ .‬ﻭﻳُﺼﺒ ُﺢ ﻫﺬﺍ‬ ‫ُ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻔﺘﻘﺮﻭﻥ ﺇﻟﻰ ﺍﻷﻣﺎﻧﺔ ﻭﻳﻤﻴﻠﻮﻥ ﺇﻟﻰ ﺇﺣﺪﺍﺙ‬ ‫ﺍﻷﺫﻯ‪.‬‬ ‫ِ‬ ‫ﻭﻳُﺤ ﱡﺐ ﺍﷲ ﺍﻟﺼﺎﺑﺮﻳﻦ ﺍﻟﺜﺎﺑﺘﻴﻦ‪ .‬ﻭﻻ ﻳﻌﻨﻲ‬ ‫ِ‬ ‫ﻣ َ‬ ‫ﺍﻟﺼﺒﺮ ﻓﻲ‬ ‫ُﺼﻄﻠَﺢ ﺍﻟﺼﺒﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣ ﱠ‬ ‫ُﺠﺮ َﺩ ﱠ‬ ‫ِ‬ ‫ﺍﻟﺼﺒﺮ ﻓﻲ ُﻛ ﱢﻞ ﻟﺤﻈ ٍﺔ ﻣﻦ‬ ‫ﻭﺟﻪ ﺍﻟﻤﺤﻦ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﻳﻌﻨﻲ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُﺮ ﺍﻹﻧﺴﺎﻥ ‪.‬ﻭﻻ ﻳﺘ َﻐﻴﱠﺮ ُ‬ ‫ﺛﺒﺎﺕ ﺍﻟﺸﺨﺺ‬ ‫ﻟَ َﺤﻈﺎﺕ ُﻋﻤ‬ ‫ِِ‬ ‫ﺍﻟﻤُﺆﻣﻦ َﺣ ْﺴ َﺐ ﺍﻟﻨﺎﺱ ﺃﻭ ﺍﻷﺣﺪﺍﺙ ‪.‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﺈﻥ ﺷﺨﺼﺎً َ‬ ‫ﺍﻟﻤﺜﺎﻝ؛ ﱠ‬ ‫ُ‬ ‫ﻗﻠﻴﻞ ﺍﻟﺨﻮﻑ ﻣ َﻦ ﺍﷲ ﻳُﻤﻜﻦ ﺃﻥ‬ ‫ﱠ ِ‬ ‫ِ‬ ‫ً‬ ‫ﻣﻨﻔﻌﺔ‪ ،‬ﻭﻟﻜﻨﱠﻪ‬ ‫ﺘﻮﻗ ُﻊ ﻣﻨﻪ‬ ‫ﺁﺧﺮ َﻳ‬ ‫ﻳُﺤﺴﻦ ﺇﻟﻰ ﺷﺨﺺ َ‬ ‫ِ‬ ‫ِ‬ ‫ُﺖ ﻋﻠﻰ ﻫﺬﺍ ُ‬ ‫ﻻ َﻳﺜﺒ ُ‬ ‫ﺍﻟﺤ ِﻤﻴﺪ ﺩﺍﺋﻤﺎً‪ْ ،‬‬ ‫ﺃﺣﺲ‬ ‫ﻓﺈﻥ ﱠ‬ ‫ﺍﻟﺨﻠُﻖ َ‬ ‫ِ‬ ‫ِ‬ ‫ﺗﺘﻌﺮ ُ‬ ‫ﺽ َ‬ ‫ﱠ‬ ‫ﻟﻠﺨ َﻄ ِﺮ‪ ،‬ﻓﻴُﻤﻜﻨُﻪ ْ‬ ‫ﺃﻥ ﻳﺘﻐﻴﱠﺮ‬ ‫ﺼﺎﻟ َﺤ ُﻪ ﱠ‬ ‫ﺃﻥ َﻣ َ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﺴﻠﻮﻙ‬ ‫ﺍﻟﺸﺨﺺ ﺍﻟﻤﺆﻣ ُﻦ‪ ،‬ﻓﺈﻧﱠﻪ ﻳﺘﺠﻨﱠ ُﺐ‬ ‫ﻓﺠﺄ ًﺓ ‪.‬ﺃﻣﱠﺎ‬ ‫ُ‬ ‫ِ‬ ‫ﺍﻟﺴ ﱢﻲ َء ﺑﻤُﻨﺘﻬﻰ ﺍﻟﺤﺮﺹ‪ ،‬ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺠﻤﻴﻊ‬ ‫ﱠ‬ ‫ِ‬ ‫ﻧﻔﺴﻪ ﺍﻻﺳﺘﻤﺮﺍﺭ‬ ‫ﺑﺄﺩﺏ َﺟ ﱟﻢ ُ‬ ‫ﻭﺳﻠُ ٍ‬ ‫ﻮﻙ ﻣُﻤﺘﺎﺯ‪ ،‬ﻭﻳُﻠﺰ ُﻡ َ‬ ‫ٍ‬ ‫ﻓﻲ ﺳﻠﻮﻛﻪ ﺍﻟﻘﻮﻳﻢ‪ ،‬ﺃﻳًّﺎ ﻛﺎﻧﺖ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﺃﻳًّﺎ ﻛﺎﻧﺖ‬ ‫ِ‬ ‫ِ‬ ‫ﺗﺼﺮ ُ‬ ‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺣﺘﻰ ْ‬ ‫ﻭﺇﻥ َﻏﻀ َﺐ ﻏﻀﺒًﺎ‬ ‫ﻓﺎﺕ‬ ‫ﱡ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ً‬ ‫ً‬ ‫ﻏﻴﺮ ﻋﺎﺩ َﻳ ٍﺔ‬ ‫ﻧﻮﺡ ﻫﺎﺩﺋﺎ‪،‬‬ ‫ﻠﺴﻔﻴﻨﺔ‪ .‬ﻭﺑﻘﻲ ٌ‬ ‫ﱠ‬ ‫ﻟﱠ‬ ‫ﻭﺍﺳﺘﻤﺮ ﻓﻲ ﺇﺭﺷﺎﺩﻫﻢ‪ .‬ﻭﻣﺎ ﺳﺒﻖ ﻳُﻌﺘ َﺒﺮ ﺃﻣﺜﻠﺔ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺼﺒﺮ‪َ ،‬‬ ‫ُﻜﺮ ُﺭ ﺍﷲ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺁﻳﺎﺗﻪ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻟﺼﺎﻟﺤﻮﻥ‪ .‬ﻭﻳ ﱢ‬ ‫ﺿ َﺮ َﺑﻬﺎ ﻟﻨﺎ ﻫﺆﻻء ُ‬ ‫ﻋﻠﻰ ﱠ‬ ‫ِ‬ ‫ﺑﺎﻟﻘﺮﺍﻥ ﺃﻧﱠﻪ ﻳُﺤ ﱡﺐ ﻋﺒﺎﺩَﻩ ﺍﻟﺼﺎﺑﺮﻳﻦ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱡ‬ ‫ﱠ‬ ‫ﻋﻜﺲ ﺫﻟﻚ ﱠ‬ ‫ﻓﺈﻥ ﺍﷲ ﻻ ﻳُﺤ ﱡﺐ ﺍﻟﻤﺘﻜﺒﱢﺮﻳﻦ ﺍﻟﻤﺘﻌﺎﻟﻴﻦ‪ .‬ﻭﻻ ﻳﺘﻤﺘ ُﻊ ﻛﻞ ﺍﻟﻨﺎﺱ‬ ‫ﻭﻋﻠﻰ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﻓﺒﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻤﻠﻜﻮﻥ ً‬ ‫ُ‬ ‫ﻭﺳﻴﺎﺭﺍﺕ‪،‬‬ ‫ﺟﻤﻴﻠﺔ‬ ‫ﺑﻴﻮﺗﺎ‬ ‫ﺑﻨﻔﺲ ﺍﻟﻨﱢ َﻌﻢ ﺍﻟﻤﺎ ﱢﺩﻳﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ‪،‬‬ ‫ٍ‬ ‫ﺑﻴﻨﻤﺎ ﻻ ﻳﻤﻠﻚ ﺁﺧﺮﻭﻥ ﺷﻴﺌﺎً‪ ،‬ﱠ‬ ‫ُ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﺼﻮﺭ ٍﺓ‬ ‫ﻳﺘﺼﺮﻑ‬ ‫ﻭﻟﻜﻦ ﺍﻟﺸﻲء ﺍﻟﻬﺎ ﱠﻡ ﻫﻮ ﺃﻥ‬ ‫ﱠ‬ ‫ِ‬ ‫ُ ِ‬ ‫ﺳﻠﻴﻤﺔ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ؛ ﻟﻮ ﱠ‬ ‫ﺃﻓﻀﻞ ﻣﻦ ﺃﺻﺪﻗﺎﺋﻪ ﻷﻧﱠﻪ ﻳﺮﺗﺪﻱ‬ ‫ﻇﻦ ﻭﺍﺣ ٌﺪ ﺃﻧﱠﻪ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫َ‬ ‫ﺍﻟﺴﻠﻮﻙ ﻳُﻐﻀ ُﺐ ﺍﷲ‪ ،‬ﱠ‬ ‫ﺃﻓﻀﻞ ِﻣﻨﻬُﻢ‪ ،‬ﱠ‬ ‫ﻣﻼﺑﺲ‬ ‫ﻳﺄﻣﺮﻧﺎ ﺑﺘﻘﻴﻴﻢ ﺍﻟﻨﺎﺱ‬ ‫ﻓﺈﻥ ﻫﺬﺍ‬ ‫ﻷﻥ ﺍﷲَ ُ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﻭﻓﻖ ﺇﻳﻤﺎﻧﻬﻢ‪ ،‬ﻻ ﻣﻈﻬﺮﻫﻢ‪.‬‬ ‫ِ‬ ‫ﻔﺎﺿﻞ‪ ،‬ﻓﺎﷲُ‬ ‫ﻣﻌﺎﻳﻴﺮ ﻟﻠﺘﱠ ُ‬ ‫ﻭﻻ َﻳﻌﺘﺒ ُﺮ ﺍﷲُ ﺍﻟﺜﺮﻭ َﺓ ﺃﻭ ﺍﻟﺠﺒﺮﻭﺕ ﺃﻭ ﺍﻟﺠﻤﺎﻝ ﺃﻭ ﺍﻟﻘ ﱠﻮ َﺓ‬ ‫َ‬ ‫ِ‬ ‫ﻳُﻔﺎﺿ ُﻞ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﻘﻮﻯ )ﺍﻟﺨﻀﻮﻉ ﷲ ( ﻭﻋﻠﻰ ﺃﺳﺎﺱ ُﺣﺒﱢﻬﻢ ﷲ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ُ‬ ‫ﻴﺮ ﺗﻔﺎﺿﻞ ﺍﻟﻨﺎﺱ ﻓﻲ‬ ‫ﻭﻭﻻﺋﻬﻢ ﻟَﻪ‪ ،‬ﻭﺍﻟﺘﺰﺍﻣﻬﻢ ﻓﻲ ﺍﻟ َﻌﻴْﺶ ﺑْﻘ َﻴﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﺬﻩ ﻫﻲ َﻣ َﻌﺎﻳ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﻋﻴﻦ ﺍﷲ‪ُ .‬‬ ‫ﻗﺼ َﺔ ﻗﺎﺭﻭﻥ؛ ﻟﻨﺘﻌﻠﱠﻢ ﻣﻨﻬﺎ ﺩﺭﺳﺎً‪.‬‬ ‫ﻭﻳﺬﻛ ُﺮ ﻟﻨﺎ ﺍﷲُ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﱠ‬ ‫ِ ِ ِ ِ‬ ‫ِ‬ ‫ً‬ ‫ُ‬ ‫ﻗﺎﺭﻭﻥ‬ ‫ﻛﺎﻥ‬ ‫ﻣﻔﺎﺗﻴﺢ ُﻛﻨُﻮﺯﻩ‬ ‫ﺭﺟﻼ ﺷﺪﻳ َﺪ ﺍﻟﺜﺮﺍء‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺷ ﱠﺪﺓ ﺛﺮﺍﺋﻪ ﺃﻥ ﻳﺤﻤﻞ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ُ ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﻗﺎﺭﻭﻥ ﻟﻴﻜﻮﻧﻮﺍ‬ ‫ﱠﺎﻝ ﻣﻦ َﺣﻮﻝ‬ ‫ﺍﻟﺠﻬ‬ ‫ﻋﺪ ٌﺩ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻳﺘ َﻌﺒُﻮﻥ ﻣﻦ ﺣﻤﻠﻬﺎ ‪.‬ﻭ َﺗﻄﻠﱠ َﻊ ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﺜﻠَﻪ‪ ،‬ﻭﻳﻤﻠﻜﻮﻥ ﱠ‬ ‫ً‬ ‫ً‬ ‫ُ‬ ‫ً‬ ‫ﱠ‬ ‫َ‬ ‫ﻴﻊ‬ ‫ﻛﻞ ﻣﺎ ﻳﻤﻠﻜﻪ‪ .‬ﻭﻟﻜﻦ ﻗﺎﺭﻭﻥ ﻛﺎﻥ َﺭ ُﺟﻼ ﻣُﺘﻜﺒﱢﺮﺍ ﻣﺘﻔﺎﺧﺮﺍ ﻻ ﻳُﻄ ُ‬ ‫ِِ‬ ‫ِ ِ‬ ‫ُ‬ ‫ﺍﷲ‪َ .‬‬ ‫ﻗﺎﺭﻭﻥ ﱠ‬ ‫ُ‬ ‫ﺇﻧﺰﺍﻝ ﺍﷲ ﻟﻜﺎﺭﺛﺔ‬ ‫َﺭ ﺛﺮﻭﺗﻪ ﻣ َﻦ ﺍﷲ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ‬ ‫ﻭﺃﻧﻜ َﺮ‬ ‫ﺃﻥ َﻣ ْ‬ ‫ﺼﺪ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻣُﺮ ﱢﻭﻋ ٍﺔ ﺑﻪ‪ ،‬ﻓﺎﺧﺘﻔﻰ ﻓﻲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ُﻫ َﻮ ﱡ‬ ‫ﻭﻛﻞ ُﻣﻤْﺘﻠَﻜﺎﺗﻪ ‪.‬ﻭﺑﻌﺪ ﻣُﻌﺎ َﻳ َﻨﺔ ﻫﺬﻩ ﺍﻟﻜﺎﺭﺛﺔ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺠﻤﻴﻊ ﱠ‬ ‫ﺃﻥ ﻣﺎ ﺣﺪﺙ‬ ‫ﻓﺮﺣ َﻬﻢ ﻣﻦ ﻛﻮﻧﻬﻢ ﻟﻴﺴﻮﺍ ﻣﺜﻠَﻪ‪ ،‬ﻭﺃﺩﺭﻙ‬ ‫ُ‬ ‫ﺃﻇﻬﺮ ﺍﻟﺬﻳﻦ ﺗﻤﻨﱠﻮﺍ ﻣﻜﺎ َﻧ ُﻪ َ‬ ‫ٌ ِ‬ ‫ﻋﻘﻮﺑﺔ ﻣﻦ ﺍﷲ‪.‬‬ ‫ِ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ﻗﺎﺭﻭﻥ ﻟﻴﻜﻮﻥ ﻋﺒﺮ ًﺓ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻳﺬﻛ ُﺮ‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ُ‬ ‫ﻗﺎﺭﻭﻥ ﺷﺨﺼﺎً ﺷﺪﻳ َﺪ ﺍﻟ ِﻐ َﻨﻰ ﻭﻣَﻐ ُﺮﻭ ًﺭﺍ‪.‬‬ ‫ﻛﺎﻥ‬

‫ِ‬ ‫ﱠ ِ‬ ‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﺤﻜﻢ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻦ ﺇﻇﻬﺎﺭ ﺍﻟﺜﺒﺎﺕ‪.‬‬ ‫ﺷﺪﻳ ًﺪﺍ ﻓﺈﻧﱠﻪ‬ ‫ُ‬ ‫ﺑﺎﻟﺘﻨﺎﻓﺲ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﺼﺒﺮ‪ ،‬ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺍﻟﻨﺎﺱ ﻓﻲ ﺇﺣﺪﻯ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻳﺄﻣ ُ‬ ‫ُﺮ ﺍﷲُ َ‬

‫ﻮﺍ ﱠ‬ ‫ﻮﺍ َﻭﺍ ﱠﺗ ُﻘ ْ‬ ‫ﻭﺍ َﻭ َﺭ ِﺍﺑ ُﻄ ْ‬ ‫ﺻ ِﺎﺑ ُﺮ ْ‬ ‫ﺍﺻ ِﺒ ُﺮ ْ‬ ‫ﻳﻦ ﺁ َﻣ ُﻨ ْ‬ ‫ﱡﻬﺎ ﺍﻟﱠ ِﺬ َ‬ ‫ﻳَﺎ ﺃَﻳ َ‬ ‫ﺍﷲ ﻟَﻌَﻠﱠ ُﻜ ْﻢ‬ ‫ﻭﺍ َﻭ َ‬ ‫ﻮﺍ ْ‬ ‫ُﺗ ْﻔﻠِ ُﺤ َ‬ ‫ﻮﻥ‬ ‫‪[200‬‬ ‫]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪200‬‬ ‫ﻭﻳُﻌ َﺘ َﺒ ُﺮ ُ‬ ‫ﺛﺒﺎﺕ ﺍﻷﻧﺒﻴﺎء ﺍﻟﺬﻱ َﺫ َﻛ َﺮﻩ ﺍﷲ ﻟﻨﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻧﻤﻮﺫﺟﺎً ﻟﻨﺎ‪ .‬ﻭﻛﻤﺎ‬ ‫ِ‬ ‫ُ‬ ‫ً‬ ‫ﺍﺳﺘﻤﺮﺕ ً‬ ‫ﺗﺬﻛ ُﺮ ﱠ‬ ‫ﱠ‬ ‫ﻃﻮﻳﻼ ًّ‬ ‫ﱡﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻭﻟﻜﻦ ﻋﺒ َﺪ ﺍﷲ‬ ‫ﺟﺪﺍ‪،‬‬ ‫ﻭﻗﺘﺎ‬ ‫ﱠ‬ ‫ﻓﺈﻥ ﻣﻌﺎﻧﺎﺓ ﺃﻳ َ‬ ‫"ﺃﻳﻮﺏ" ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻇﻬﺮ ﺻﺒﺮﺍً ﻋﻈﻴﻤﺎً‪ ،‬ﻭﺩﻋﺎ ﺍﷲ‪ .‬ﻭﺍﺳﺘﺠﺎﺏ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻋﻠﱠ َﻤﻪ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ﺨﺮﺝ ﻣﻤﱠﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺑﻼء‪.‬‬ ‫ﻛﻴﻒ َﻳ ُ‬ ‫ِ‬ ‫ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺻﺒﺮﺍً ﻛﺒﻴﺮﺍً‪ ،‬ﺣﻴﻦ َﺳﺨﺮ ﻣﻨﻪ ﻗﻮﻣُﻪ ﺑﺴﺒﺐ ﺑﻨﺎﺋﻪ‬ ‫ﻭﺃﻇﻬﺮ ٌ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ْﺾ ﱠ‬ ‫ﺍﺟ َﺘ ِﻨﺒُﻮﺍ َﻛ ِﺜﻴﺮﺍً ﱢﻣ َﻦ ﱠ‬ ‫ﺍﻟﻈ ﱢﻦ ﺇِ ﱠﻥ َﺑﻌ َ‬ ‫ﱡﻬﺎ ﺍﻟﱠ ِﺬ َ‬ ‫ﻳَﺎ ﺃَﻳ َ‬ ‫ﺍﻟﻈ ﱢﻦ ﺇِ ْﺛ ٌﻢ َﻭَﻻ‬ ‫ﻳﻦ ﺁ َﻣ ُﻨﻮﺍ ْ‬ ‫ُﺤ ﱡﺐ ﺃَ َﺣ ُﺪ ُﻛ ْﻢ ﺃَﻥ ﻳ َْﺄ ُﻛ َﻞ ﻟَ ْﺤ َﻢ ﺃَ ِﺧﻴ ِﻪ َﻣﻴْﺘﺎً‬ ‫َﺗ َﺠ ﱠﺴ ُﺴﻮﺍ َﻭَﻻ ﻳ َْﻐ َﺘﺐ ﱠﺑﻌ ُ‬ ‫ْﻀ ُﻜﻢ َﺑﻌْﻀﺎً ﺃَﻳ ِ‬ ‫ﺍﷲ ﺇ ﱠﻥ ﱠَ‬ ‫ُ ﱠَ‬ ‫َ‬ ‫‪[12‬‬ ‫ﺍﺏ ﱠﺭ ِﺣﻴ ٌﻢ ]ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ ‪12‬‬ ‫ﺍﷲ َﺗ ﱠﻮ ٌ‬ ‫ﻓ َﻜ ِﺮ ْﻫ ُﺘ ُﻤﻮ ُﻩ َﻭﺍ ﱠﺗﻘﻮﺍ ِ‬ ‫ﻣﻘﺰﺯ؛ َﻣ َﺜﻠﻪ ُ‬ ‫ﺃﻥ ﺍﻟﻐﻴﺒﺔ ﻋﻤﻞ ﱢ‬ ‫ﺃﻥ ﺍﷲ ﻳُﻌﻠﱢﻤﻨﺎ ﱠ‬ ‫ﻭﻳﻈ َﻬ ُﺮ ﻣﻦ ﺍﻵﻳﺔ ﱠ‬ ‫ﻣﺜﻞ ﺃﻛﻞ ﻟﺤﻢ ﺃﺧﻴﻚ‬ ‫ﺑﻌﺪ ﻣﻮﺗﻪ‪.‬‬ ‫ﻧﺘﺼﺮﻑ ﺑﻄﺮﻳﻘﺔ ﺻﺤﻴﺤﺔ ﺃﺛﻨﺎء ﻣﻤﺎﺭﺳﺔ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻓﺎﻟﺤﻴﺎ ُﺓ‬ ‫ﻭﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺃﻥ‬ ‫ﱠ‬ ‫ِ‬ ‫ُ‬ ‫ٌ‬ ‫ﻟﻠﺴﻴﺮ ﻋﻠﻰ ﻃﺮﻳﻘﻪ )ﺻﺮﺍﻃﻪ ﺍﻟﻤﺴﺘﻘﻴﻢ(‪ .‬ﻭ َﺗﻐ ُ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‬ ‫ﻴﺐ ﻫﺬﻩ‬ ‫ﻓﺮﺻﺔ ُ‬ ‫ﻳﻤﻨﺤﻬﺎ ﺍﷲ ﻟﻨﺎ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ًِ‬ ‫َﻻ ﻣﻦ ﺃﻥ ﻳﻤﺘﺜﻠﻮﺍ ﻷﻭﺍﻣﺮ ﺍﷲ ﻭﻳﺘﱠﺒﻌﻮﺍ‬ ‫ﻋﻦ ﺃﺫﻫﺎﻥ ﺃﻏﻠﺐ ﺍﻟﻨﺎﺱ ﻓﻲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ ،‬ﻭ َﺑﺪ‬ ‫ِ ِ‬ ‫ِ‬ ‫ً‬ ‫ﺧﺎﻃﺌﺔ ﱡ‬ ‫ﺗﺄﺛﺮﺍً‬ ‫ﺇﺭﺷﺎﺩﺍﺗﻪ‪ ،‬ﻓﺈﻧﱠﻬﻢ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺍﻟﻬﺪﺍ َﻳﺔ ﻋﻨﺪ ﻏﻴﺮﻩ ‪.‬ﻭﻳﺘﺒﻨﱠﻰ ﻫﺆﻻء ﻗ َﻴﻤًﺎ‬ ‫ﺑﺎﻷﻓﻼﻡ ﺍﻟﺘﻲ ﻳﺸﺎﻫﺪﻭﻧﻬﺎ‪ ،‬ﺃﻭ ﺍﻷﻏﺎﻧﻲ ﺍﻟﺘﻲ ﻳﺴﻤﻌﻮ َﻧﻬﺎ ‪.‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ؛ ﱠ‬ ‫ﻓﺈﻥ‬ ‫ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻳﻦ ﻳﺸﺎﻫﺪﻭﻥ ً‬ ‫ﺑﻄﻼ ﺳﻴﻨﻤﺎﺋﻴﺎً ﻓﻲ ﺩﻭﺭ ﺷﺨﺼﻴﺔ ﻗﺎﺳﻴﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺮﺣﻤﺔ‬ ‫ِ ِ‬ ‫ﻛﺜﻴﺮﺍً‪ ،‬ﻣﺎ ﻳﺒﺪﺃﻭﻥ ﻓﻲ ﺗﻘﻠﻴﺪﻩ ﻓﻮﺭ ُﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺩﺍﺭ ﺍﻟﺴﻴﻨﻤﺎ‪.‬‬ ‫ِ‬ ‫ُ‬ ‫ﺃﻣﱠﺎ‬ ‫ﺺ ﺍﻟﺤﻜﻴﻢ‪ ،‬ﻓﺈﻧﱠﻪ ﻋﻠﻰ ﻋﻜﺲ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺨﻠ ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺫﻟﻚ ﺩﺍﺋﻤﺎً ﻳُﻈﻬﺮ ﺻﻔﺎﺕ ﺷﺨﺼﻴ ٍﺔ ﺗُﺮﺿﻲ ﺍﷲ‪.‬‬ ‫ﻭﻳُﻌﺘ َﺒﺮ ﺍﻷﻧﺒﻴﺎء ﻫﻢ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺍﻟﻮﺍﺟ ُﺐ ﻋﻠﻴﻨﺎ ً‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻧﻤﺘﻠﻚ‬ ‫ﻧﺘﱠﺒﻊ ﺧﻄﻮﺍﺗﻬﻢ‪.‬‬ ‫ﺍﻟﺼﻔﺎﺕ ﻭﺍﻻﺗﺠﺎﻫﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ ﺗُﺮﺿﻲ‬ ‫ُ‬ ‫ﺭﺣﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ‪،‬‬ ‫ﺍﷲ‪ .‬ﻭﺗﺘﻀﻤﻦ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ‬ ‫ﻭﺗﺴﺎﻣُﺤ ُﻪ‪ ،‬ﻭ َﺗ ُ‬ ‫ْﺮ ُﻩ ﻭﻃﺎﻋﺘُﻪ ﷲ‬ ‫ﻮﺍﺿﻌ ُﻪ‪ ،‬ﻭﺻﺒ ُ‬ ‫ﻭﻟﺮﺳﻮﻟﻪ‪ .‬ﻭﻻ ﱡ‬ ‫ﻳﺤﻂ ﻣﻦ ﻧﻔﺴﻪ ﻣﻦ ﻳﻤﺘﻠﻚ ﻫﺬﻩ ﺍﻟﻘﻴ َﻢ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ْ‬ ‫ﺎﻥ ِﻣﻦ َﻗ ْﻮﻡ ُﻣ َ َ َ َ‬ ‫ﻭﻥ َﻛ َ‬ ‫ﺇِ ﱠﻥ َﻗﺎ ُﺭ َ‬ ‫ﻮﺯ َﻣﺎ ﺇِ ﱠﻥ‬ ‫ْﻬ ْﻢ َﻭﺁ َﺗﻴ َْﻨﺎ ُﻩ ِﻣ َﻦ ﺍﻟ ُﻜ ُﻨ ِ‬ ‫ﻮﺳﻰ ﻓﺒَﻐﻰ َﻋﻠﻴ ِ‬ ‫ِ‬ ‫ﺎﻝ ﻟَ ُﻪ َﻗ ْﻮ ُﻣ ُﻪ َﻻ َﺗ ْﻔ َﺮ ْﺡ ﺇ ﱠﻥ ﱠَ‬ ‫ُﺼ َﺒ ِﺔ ﺃُﻭﻟِﻲ ْﺍﻟ ُﻘ ﱠﻮ ِﺓ ﺇ ْﺫ َﻗ َ‬ ‫ﺍﷲ َﻻ‬ ‫َﻣ َﻔﺎ ِﺗ َﺤ ُﻪ ﻟَ َﺘ ُﻨ ُ‬ ‫ﻮء ِﺑ ْﺎﻟﻌ ْ‬ ‫ِ‬ ‫ِ‬ ‫ُﺤ ﱡﺐ ْﺍﻟ َﻔ ِﺮ ِﺣ َ‬ ‫‪[76‬‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ‪76‬‬ ‫ﻳِ‬ ‫ﻳﻨ ِﺘ ِﻪ َﻗ َ‬ ‫ﻭﻥ ْﺍﻟ َﺤﻴ َ‬ ‫َﻓ َﺨ َﺮ َﺝ َﻋﻠَﻰ َﻗ ْﻮ ِﻣ ِﻪ ِﻓﻲ ِﺯ َ‬ ‫َﺎﺓ ﺍﻟ ﱡﺪﻧﻴَﺎ ﻳَﺎ ﻟَﻴ َ‬ ‫ُﺮﻳ ُﺪ َ‬ ‫ﺎﻝ ﺍﻟﱠ ِﺬ َ‬ ‫ْﺖ ﻟَ َﻨﺎ‬ ‫ﻳﻦ ﻳ ِ‬ ‫َْ ُ‬ ‫َ‬ ‫ﻭﻥ ﺇ ﱠﻧ ُﻪ ﻟَ ُﺬﻭ َﺣ ﱟﻆ َﻋ ِﻈﻴﻢ َﻭ َﻗ َ‬ ‫ﺎﻝ ﺍﻟﱠ ِﺬ َ‬ ‫ﻳﻦ ﺃُﻭ ُﺗﻮﺍ ْﺍﻟ ِﻌ ْﻠ َﻢ َﻭﻳْﻠَ ُﻜ ْﻢ‬ ‫ِﻣﺜﻞ َﻣﺎ ﺃﻭ ِﺗ َﻲ ﻗﺎ ُﺭ ُ ِ‬ ‫ٍ‬ ‫ﺻﺎﻟِﺤﺎً َﻭَﻻ ﻳُﻠَ ﱠﻘ َ‬ ‫ﺍﻟﺼ ِﺎﺑ ُﺮ َ‬ ‫ﻭﻥ َﻓ َﺨ َﺴ ْﻔ َﻨﺎ‬ ‫ﺎﻫﺎ ﺇِﱠﻻ ﱠ‬ ‫ﺍﷲ َﺧ ْﻴ ٌﺮ ﻟﱢ َﻤ ْﻦ ﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ َﻞ َ‬ ‫َﺛ َﻮ ُ‬ ‫ﺍﺏ ﱠ ِ‬ ‫ﺑ ِﻪ َﻭﺑ َﺪﺍﺭ ِﻩ َْ‬ ‫َﻨﺼ ُﺮ َ‬ ‫ﺍﻷ ْﺭ َ‬ ‫ﺍﷲ َﻭ َﻣﺎ َﻛ َ‬ ‫ﺽ َﻓ َﻤﺎ َﻛ َ‬ ‫ﺎﻥ‬ ‫ﺎﻥ ﻟَ ُﻪ ِﻣﻦ ِﻓ َﺌ ٍﺔ ﻳ ُ‬ ‫ﻭﻥ ﱠ ِ‬ ‫ﻭﻧ ُﻪ ِﻣﻦ ُﺩ ِ‬ ‫ِ ِ ِ‬ ‫ﻮﻥ َﻭ ْﻳ َﻜﺄَ ﱠﻥ ﱠَ‬ ‫َْ‬ ‫ﺎﻷ ْﻣﺲ ﻳ ُ‬ ‫َﻘﻮﻟُ َ‬ ‫َﺢ ﺍﻟﱠ ِﺬ َ‬ ‫ﺼ ِﺮ َ‬ ‫ﺍﷲ‬ ‫ﻳﻦ َﻭﺃَ ْﺻﺒ َ‬ ‫ِﻣ َﻦ ﺍﻟ ُﻤﻨ َﺘ ِ‬ ‫ﻳﻦ َﺗ َﻤ ﱠﻨ ْﻮﺍ َﻣ َﻜ َﺎﻧ ُﻪ ِﺑ ِ‬ ‫ْﺴ ُﻂ ﺍﻟ ﱢﺮ ْﺯ َﻕ ﻟِ َﻤﻦ ﻳ َ‬ ‫ﺎء ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭﻳ َْﻘ ِﺪ ُﺭ ﻟَ ْﻮَﻻ ﺃَﻥ ﱠﻣ ﱠﻦ ﺍﷲﱠُ َﻋﻠَﻴ َْﻨﺎ ﻟَ َﺨ َﺴ َﻒ‬ ‫َﺸ ُ‬ ‫َﻳﺒ ُ‬ ‫ِﺑ َﻨﺎ َﻭ ْﻳ َﻜﺄَ ﱠﻧ ُﻪ َﻻ ﻳ ُْﻔﻠِ ُﺢ ْﺍﻟ َﻜﺎ ِﻓ ُﺮ َ‬ ‫‪[79‬‬ ‫‪79-82‬‬ ‫ﻭﻥ ]ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ‪82‬‬

‫ِ‬ ‫ِ‬ ‫ﻭﻳُﺨﺒ ُﺮﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﺎً ﱠ‬ ‫ﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﺘﻜﻠﱡ َﻢ ﻓﻲ ﺃﺳﺮﺍﺭﻫﻢ‪،‬‬ ‫ﺃﻥ ﺍﻟ َﻐﻴ َﺒ َﺔ‪،‬‬ ‫ﱡ‬ ‫ﻭﺍﻟﺘﺠﺴ َ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﱠ‬ ‫ﻭﻇﻦ ﺍﻟﺴﻮء ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻣ َﻦ ﺍﻟﺴﻠﻮﻛﻴﱠﺎﺕ ﺍﻟﺘﻲ ﻻ ﻳُﺤﺒﱡﻬﺎ ﺍﷲ‪ .‬ﻭﻳُﻌ َﺘ َﺒﺮ‬ ‫ﺲ ﻋﻠﻰ‬ ‫ﺍﻟﺘﺠﺴ ُ‬ ‫ﱡ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﻭﺍﻟﺴﺨﺮﻳﺔ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﺍﻟﺘﻲ ﻳﺠﺐ ﻋﻠﻰ‬ ‫ﺃﺧﻄﺎء ﺍﻵﺧﺮﻳﻦ‪،‬‬ ‫ﻭﺍﻟﻐﻴﺒﺔ ﱡ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﻤﺆﻣﻦ ﺍﻟﺬﻱ ﻳﺨﺎﻑ ﺍﷲ ْ‬ ‫ﺍﻟﻐﻴﺒﺔ ﻓﻲ ﺍﻵ َﻳﺔ‬ ‫ُﺤﺮ ُﻡ ﺍﷲ‬ ‫ﺃﻥ ﻳﺘﺠﻨﱠ َﺒﻬﺎ ﺑﻤُﻨﺘﻬﻰ ﺍﻟﺤﺮﺹ‪ .‬ﻭﻳ ﱢ‬ ‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻭﻳﻤﻜﻦ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻤﺘﻊ ﺑﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ‬ ‫ﻳﻤﺘﺪﺣﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺣﻴﻦ ﻳﺤﻴﺎ ﺑﺎﻹﺳﻼﻡ‪.‬‬ ‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ‬ ‫ُ‬ ‫ﻭﻳﺼﻌﺐ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺃﻥ ﻳﻠﺘﺰﻣﻮﺍ ﺑﻤﺜﻞ ﻫﺬﻩ‬ ‫ﺍﻟﻘﻴﻢ ﺍﻟﻨﺒﻴﻠﺔ‪ .‬ﻭﻳﺠﺐ ﻋﻠﻴﻚ ﺻﻐﻴﺮﻱ ﱠ‬ ‫ﺃﻻ ﺗﻜﻮﻥ ِﻣ َ‬ ‫ﺜﻞ‬ ‫ِ‬ ‫ِ‬ ‫ﻫﺆﻻء ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﻨﺘﺒ َﻪ ﻟﻶﻳﺔ ﺍﻟﺘﻲ ﺗﻘﻮﻝ ‪) :‬ﺃَ ْﻡ َﺣﺴﺒْﺘُ ْﻢ‬ ‫ِ‬ ‫ُ ْ ِ‬ ‫ﻮﺍ ْﺍﻟ َﺠﻨﱠ َﺔ َﻭﻟَﻤﱠﺎ َﻳﻌْﻠَ ِﻢ ﱡ‬ ‫ﺃَﻥ َﺗ ْﺪ ُﺧﻠُ ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﺍﷲ ﺍﻟﱠﺬﻳﻦ َﺟﺎﻫﺪﻭﺍ ﻣﻨﻜ ْﻢ‬ ‫ِِ‬ ‫ﺍﻟﺼﺎﺑﺮ َ‬ ‫ﻳﻦ( )ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .(142‬ﻭﻻ‬ ‫َﻭ َﻳﻌْﻠَ َﻢ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﺗﻨﺲ ﺃﺑ ًﺪﺍ ﱠ‬ ‫ﺃﻥ ﺍﷲ َﺳﻴُﺤﺒﱡﻚ ﺃﻛﺜﺮ ﻭﻳﻤ َﻨ َﺤﻚ ﺍﻟﻤﺰﻳﺪ ﻣﻦ‬ ‫َ‬ ‫ِ‬ ‫ِ ِ‬ ‫ُ‬ ‫ﻌﻤﻪ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺻﺒﻮﺭﺍً‪ ،‬ﻣﺘﻮﺍﺿﻌﺎً‪ ،‬ﻣﻀﺤﻴﺎً ﻣ ْ‬ ‫ﻭﺗﺴﻠﻚ‬ ‫ُﺆﺛﺮﺍً ﻋﻠﻰ ﻧﻔﺴﻚ‪ ،‬ﻛﺮﻳﻤﺎً‪،‬‬ ‫ﻧ‬ ‫ﺳﻠﻮﻛﺎً ﻗﻮﻳﻤﺎً ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ﻓﻴﺘﻮﺭ ُﻁ ﻓﻲ ﺍﻟﺨﻼﻓﺎﺕ ﻭﺍﻟﻨﺰﺍﻋﺎﺕ‪ ،‬ﺑﻞ ُﻫﻮ ﻳﺴ ﱢﻮﻱ ﻫﺬﻩ ﺍﻟﻨﺰﺍﻋﺎﺕ ﻭﻳُﻈﻬ ُﺮ‬ ‫ﺍﻟﻨﺒﻴﻠﺔ‬ ‫ﱠ‬ ‫ِ ِ‬ ‫ًِ‬ ‫ُﺮﻧﺎ ﺑﻄﺎﻋﺔ‬ ‫ﺍﻟﺘﺴﺎﻣﺢ‪.‬‬ ‫ﻭﺑﺪﻻ ﻣﻦ ﺍﻟﺘﻤﺮﺩ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭ َﻣﻌﺼ َﻴﺘﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺄﻣ ُ‬ ‫ﱢ‬ ‫ﻭﻳﺆﻛﺪ ﺍﻟﻘﺮﺁﻥ ﺃﻫﻤﻴﺔ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﺍﻵﻳﺔ‬ ‫ﻭﺍﻟﺪﻳﻨﺎ ﻭﺍﺣﺘﺮﺍﻣﻬﻢ‪،‬‬ ‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﻀﻰ َﺭﺑ َ‬ ‫ﱡﻚ ﺃَﻻﱠ َﺗ ْﻌ ُﺒ ُﺪ ْ‬ ‫َﻭ َﻗ َ‬ ‫ْﻦ ﺇِ ْﺣ َﺴﺎﻧﺎً ﺇِ ﱠﻣﺎ َﻳﺒْﻠُ َﻐ ﱠﻦ ِﻋﻨ َﺪ َﻙ ْﺍﻟ ِﻜ َﺒ َﺮ‬ ‫ﻭﺍ ﺇِﻻﱠ ﺇِﻳﱠﺎ ُﻩ َﻭ ِﺑ ْﺎﻟ َﻮﺍﻟِ َﺪﻳ ِ‬ ‫ﻼ َﺗ ُﻘﻞ ﻟﱠ ُﻬ َﻤﺎ ﺃُ ﱟ‬ ‫ﻼ ُﻫ َﻤﺎ َﻓ َ‬ ‫ﺃَ َﺣ ُﺪ ُﻫ َﻤﺎ ﺃَ ْﻭ ِﻛ َ‬ ‫ﻑ َﻭ َﻻ َﺗ ْﻨ َﻬ ْﺮ ُﻫ َﻤﺎ َﻭ ُﻗﻞ ﻟﱠ ُﻬ َﻤﺎ َﻗ ْﻮ ًﻻ َﻛ ِﺮﻳﻤﺎً‬

‫ﺎﺡ ﱡ‬ ‫ﺍﺧ ِﻔ ْ‬ ‫َﻭ ْ‬ ‫ﺍﺭ َﺣ ْﻤ ُﻬ َﻤﺎ َﻛ َﻤﺎ َﺭ ﱠﺑﻴَﺎ ِﻧﻲ‬ ‫ﺾ ﻟَ ُﻬ َﻤﺎ َﺟ َﻨ َ‬ ‫ﺍﻟﺬ ﱢﻝ ِﻣ َﻦ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﺔ َﻭ ُﻗﻞ ﱠﺭ ﱢﺏ ْ‬ ‫‪[23‬‬ ‫‪23-24‬‬ ‫ﺍﻹﺳﺮﺍء‪24‬‬ ‫ﺻ ِﻐﻴﺮﺍً ]ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍء‬ ‫َ‬

‫ﻭﺗﻌﺘﺒﺮ ﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻋﺪﻡ ﺇﻇﻬﺎﺭ ﺃﺻﻐﺮ ﻋﻼﻣﺔ ﺇﺣﺴﺎﺱ ﺑﺎﻟﻀﻴﻖ ﻣﻨﻬﻤﺎ‬ ‫ً‬ ‫ٌ‬ ‫ﺻﻔﺎﺕ‬ ‫ﺑﺎﻟﺮﻗﺔ‬ ‫ُﻤﺘﻠﺊ ﱢ‬ ‫ﺑﻘﻮﻝ "ﺃﻑ" ﻭﺍﻟﺘﺰﺍ ُﻡ ﺍﻟﺮﺣﻤﺔ ﻣﻌﻬﻤﺎ ﻭﻣﻌﺎﻣﻠﺘُﻬﻤﺎ ﺩﺍﺋﻤﺎ ٍ‬ ‫ﺑﻘﻠﺐ ﻣ ٍ‬ ‫ِ‬ ‫ﺷﺨﺼﻴﺔ ﻫﺎﻣﱠﺔ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺑﻬﺎ‪ .‬ﻭﻳﻨﺘﺞ ﻋﻦ ﺍﻟﺘﺰﺍﻡ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻣﺤﺒ ُ‬ ‫ﱠﺔ ﺍﷲ ﻟﻨﺎ‪ ،‬ﻭﺟﻌﻠﻪ‬ ‫َ ِ‬ ‫ﻭﻏﻤْﺮ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻴﻮﻣﻴﺔ ﺑﺎﻟﺴﻼﻡ‪.‬‬ ‫ﺇﻳﱠﺎﻧﺎ ُﺳﻌﺪﺍ َء‪،‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ﺑﺎﻻﻣﺘﻨﺎﻥ ﻭﺍﻟﺸﻜﺮ ﻟﻪ‪ .‬ﻭﺗﺸﻤ ُ‬ ‫ُ‬ ‫ﺍﺕ ﻓﻲ ﺍﻟﻴﻮﻡ‪،‬‬ ‫ُﻞ ﻫﺬﻩ‬ ‫ْﺲ ﱠ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﺩﺍء ﱠ‬ ‫ﻣﺮ ٍ‬ ‫ﺍﻟﺼﻼﺓ َﺧﻤ َ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﻭﺣﺞ ﺑﻴﺖ ﺍﷲ ﺍﻟﺤﺮﺍﻡ ﻓﻲ ﻣﻜﺔ َﻣ ﱠﺮ ًﺓ ﻓﻲ‬ ‫ﻭﺻﻴﺎ َﻡ ﺷﻬﺮ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺇﻳﺘﺎ َء ﺍﻟﺰﻛﺎﺓ‪ ،‬ﱠ‬ ‫ِ‬ ‫ﺍﻟ ُﻌﻤُﺮ‪ ،‬ﻟ َﻤﻦ ﻳﺴﺘﻄﻴﻊ ﺇﻟﻰ ﺫﻟﻚ َﺳ ً‬ ‫ﺒﻴﻼ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻓﻲ ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻭﺩﺍﺧ َﻞ ﺃُ َﺳﺮﻧﺎ‪ ،‬ﻭﺩﺍﺧ َﻞ‬ ‫ﻭﻳُﻔﻴ ُﺪ ﺃﺩﺍ ُء ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ‪،‬‬ ‫ِِ‬ ‫ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺘﻲ ﻧﻌﻴﺶ ﻓﻴﻬﺎ‪ ،‬ﻓﻲ ﱡ‬ ‫ﺗﺬﻛﺮ ﺿﻌﻔﻨﺎ ﻭﻋﺒﻮﺩ َﻳﺘﻨﺎ ﷲ ﺑﺼﻔﺔ ﻣﻨﺘﻈﻤﺔ‪.‬‬ ‫ُﻌﺮ ُﻓﻨﺎ ﺍﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻮﻋﻴﺔ‬ ‫ﻭﺍﻟﺼﻼﺓ ﻋﺒﺎﺩﺓ ﺗُ َﺆ ﱠﺩﻯ ﻓﻲ ﺃﻭﻗﺎﺕ ﻣُﺤ ﱠﺪﺩَﺓ‪ ،‬ﻭﻳ ﱢ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺗُﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺸﺮﻳﺮﺓ ﺍﻟﺘﻲ ﺗُﻐﻀ ُﺐ ﺍﷲ‪.‬‬ ‫ﻓﻴﺄﻣﺮﻧﺎ ﺍﷲُ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﺍﻟﺼ ْﻮ ُﻡ ﻋﺒﺎﺩ ًﺓ ﺃﺧﺮﻯ ﻳﺄﻣﺮﻧﺎ ﺑﻬﺎ‬ ‫ُ‬ ‫ﻭﻳُﻌﺘ َﺒ ُﺮ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ ِ‬ ‫ﱠ‬ ‫ْﺮﻧﺎ ﻓﻨﺒﻘﻰ‬ ‫ﺑﺎﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﻄﻌﺎﻡ‬ ‫ﺻﺒ َ‬ ‫ﻭﺍﻟﺸﺮﺍﺏ ﻓﻲ ﺍﻟﻨ َﻬﺎﺭ‪ .‬ﻭﺃﺩﺍ ُء ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻳُﻈﻬ ُﺮ َ‬ ‫ِ‬ ‫ِ‬ ‫ﻔﺘﺮ ٍﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬ ‫ﺍﺏ ﻟ َ‬ ‫ﻃﻌﺎﻡ ﻭﻻ َﺷ َﺮ ٍ‬ ‫ﺩﻭﻥ ِ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺃﻣﱠﺎ ﺇﻳ َﺘﺎ ُء ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﻬﻮ ﺇﻋﻄﺎء ُﺟﺰ ٍء ﻣﻦ ﺛﺮ َﻭﺓ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍء ﻭﺍﻟﻤُﺤﺘﺎﺟﻴﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ﻳﺴﺘﺤ ﱡﻘﻮﻥ ﺍﻟﺰﻛﺎﺓ ‪.‬ﻭﺗُﻤﺎﺛ ُﻞ ﺍﻟﺰﻛﺎ ُﺓ ﺑﻘﻴ َ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﻲ ﺃﻧﱠﻬﺎ ُ‬ ‫ﻭﻏﻴﺮﻫﻢ ﻣﻤﱠﻦ‬ ‫ﺫﺍﺕ‬ ‫ﱠﺔ ﺃﻧﻮﺍﻉ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﺼﻔﺎﺕ‬ ‫ﺃﻫﻤﱢﻴﺔ ﻛﺒﻴﺮ ٍﺓ‪ ،‬ﻭﺗﺠ ﱡﻨﺐ ﺍﻟﺒُﺨﻞ‬ ‫ُ‬ ‫ﻭﺇﻳﺜﺎﺭ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻳُﻌﺘ َﺒﺮ ﻣﻦ ﱢ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﺃﻋﺒﺪ ﺍﷲ‬ ‫ﺧﺎﻟﻖ ﱢ‬ ‫ﻳﻤﺘﻠﻚ ﺭﺑﱡﻨﺎ ﻗﺪﺭﺓ ﻻ ﺣﺪﻭﺩ ﻟﻬﺎ؛ ﻓﻬﻮ ُ‬ ‫ﻛﻞ ﺷﻲء ﺩﺍﺧﻠَﻚ ﻭﺣﻮﻟَﻚ‪ .‬ﻭﻗﺪ ﺧﻠﻘﻨﺎ‬ ‫ِ‬ ‫ِ ِِ‬ ‫ﺻ َﻔﻪ ﻟﻨﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳُﻌﺘ َﺒﺮ ﱡ‬ ‫ﺳﺒﻴﻞ‬ ‫ﻠﻮﻙ‬ ‫ﻭﺳ‬ ‫ﻪ‬ ‫ﺍﷲ ﻭﺃﻣﺮﻧﺎ ﺑﻄﺎﻋﺘ‬ ‫ﻛﻞ ﻣﺎ ﻳﺄﻣﺮﻧﺎ‬ ‫ُ‬ ‫ﻗﻮﻳﻢ َﻭ َ‬ ‫ٍ ٍ‬ ‫ِ‬ ‫ﻭﺍﻟﺼﺒﺮ ﻭﺍﻟﻘﻴﺎ ُﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺔ‬ ‫ﻭﺷﻜﺮ ﺍﷲ‬ ‫ﺍﷲ ﺑﻪ ﻋﺒﺎﺩ ًﺓ‪ ،‬ﻓﺎﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﻼﺓ‬ ‫ُ‬ ‫ُ‬ ‫ِ‬ ‫ﺃﻣﺜﻠﺔ ﻟﺒﻌﺾ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺘﻲ ﻳﺮﻳ ُﺪﻫﺎ ﺍﷲ ﻣﻨﺎ‪.‬‬ ‫ِ‬ ‫ُﺪﺭﻛﻮﻥ ﻣﺴﺆﻭﻟﻴﺎﺗﻬﻢ ‪ -‬ﻻ ﻳﺮﻏﺒﻮﻥ ﺗﻘﺒ َ‬ ‫ﻭﻟﻜﻦ ﺃﻏﻠﺒﻴ َ‬ ‫ﱠ‬ ‫ﱡﻞ ﻫﺬﻩ‬ ‫ﱠﺔ ﺍﻟﻨﺎﺱ ‪ -‬ﺭﻏﻢ ﺃﻧﱠﻬﻢ ﻳ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُﺮﻳﺪ ُ‬ ‫ً‬ ‫ُ‬ ‫ﻣﺜﻞ‬ ‫ﺼﻌﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻄﻴﻌﻮﺍ ﺍﷲ‪ .‬ﻭﻻ ﻳ‬ ‫ﻭﻧﺘﻴﺠﺔ ﻟﻐﺮﻭﺭﻫﻢ ﺍﻟﺨﺎﻃﺊ َﻳ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ‪.‬‬ ‫ِ ِ‬ ‫ﻫﺆﻻء ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﺇﻟﻰ ﻛﻼﻡ ﺍﷲ؛ ﻷﻧﱠﻬﻢ ﻳﻌﺘﺒﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻓﻲ ﻏﺎﻳﺔ ﺍﻷﻫﻤﻴﱠﺔ‪ .‬ﻭﻳﺄﺑﻰ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻻﻋﺘﺮﺍﻑ ﱠ‬ ‫ﺑﺎﻟﺘﻤﺮﺩ ﻋﻠﻰ‬ ‫ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ‪ ،‬ﻣﻤﱠﺎ ﻳﺪﻓﻌﻬﻢ ﺇﻟﻰ ﺍﻟﻮﻗﺎﺣﺔ‬ ‫ﻫﺆﻻء‬ ‫ﱡ‬ ‫ﺍﷲ‪ .‬ﻭﺭﻏﻢ ﱠ‬ ‫ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﻢ ﻗﻠﻮ َﺑﻬﻢ‪ ،‬ﻭﺁﺫﺍ َﻧﻬﻢ ﻭﺻﺤ َﺘﻬﻢ‪ ،‬ﻭﺑﺎﺧﺘﺼﺎﺭ؛‬ ‫ﺃﻋﻄﺎﻫﻢ ﱠ‬ ‫ﻛﻞ ﺷﻲء ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﺈﻧﱠﻬﻢ ﻻ ﻳﺸﻌﺮﻭﻥ ﺑﺎﻻﻣﺘﻨﺎﻥ ﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﱢﻌﻢ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺭﻫﻢ ﺳﻴ َ‬ ‫ﻳﺸﻌﺮﻭﻥ ِﺑ َﻨﺪَﻡ َﻋﻈﻴﻢ‪ ،‬ﻓﻨُﻜﺮﺍﻧُﻬﻢ ﻟﻠﺠﻤﻴﻞ ُ‬ ‫ﱠ‬ ‫ُﻜﻠﱢُﻔﻬﻢ‬ ‫ﻭﻟﻜﻦ ﻫﺆﻻء ﺳﻮﻑ‬ ‫ﻭﻏ ُﺮ ُ‬ ‫ُ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﺣﻴﺎ ًﺓ ﱠ‬ ‫ﺷﺎﻗﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭ َﻧ َﺪﻣًﺎ َﻋﻤ ًﻴﻘﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ُ .‬‬ ‫ﻔﺮ ﺍﻟﺬﻱ ﻳُﻤﺎﺭﺳﻮﻧﻪ‬ ‫ﻓﺎﻟﻜ ُ‬ ‫ِ ِ‬ ‫ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺳﻮﻑ ﻳﻜﻮﻥ ﺳﺒﺒﺎً ﻟﺪﺧﻮﻟﻬﻢ َ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻋﻠﻰ ﱢ‬ ‫َ‬ ‫ﻭﻳﻜﻮﻥ ﻭﺍﺣﺪﺍً ﻣﻦ ﺃﻫﻞ‬ ‫ﺇﻧﺴﺎﻥ ﻻ ﻳﺮﻏﺐ ﻓﻲ ﺃﻥ ﻳﻌﺎﻧﻲ ﺁﻻﻡ ﺍﻟﻨﱠﺪَﻡ‪،‬‬ ‫ﻛﻞ‬ ‫ٍ‬ ‫ِ‬ ‫ﺼﻠﱢ َﻲ ﻟﻪ‬ ‫ﺍﻟﻨﺎﺭ؛ ﺃﻥ ﻳﻜﻮﻥ ﺷﺎﻛﺮﺍً ﷲ‪ .‬ﻭﻳﺮﻳﺪ ﺍﷲُ ﻣﻨﱠﺎ ﺃﻥ ﻧﻜﻮﻥ ﺷﺎﻛﺮﻳﻦ ﻟﻪ‪ ،‬ﻭﺃﻥ ﻧُ َ‬ ‫ِ‬ ‫ُﻘﺎﺑﻞ َﺟ ِﻤﻴﻊ ﺍﻟﻨﱢﻌﻢ ﺍﻟﺘﻲ ﺃﻋﻄﺎﻫﺎ ﻟﻨﺎ‪ .‬ﻓﺤﻴﻦ ﺗﺮﻯ ﱠ‬ ‫ﻛﻞ ﺗﻠﻚ ﺍﻟﻨﻌﻢ ﺍﻟﻤُﺘﻘ َﻨﺔ‬ ‫ﻭ َﻧﻌﺒُﺪَﻩ ﻓﻲ ﻣ‬ ‫ُ‬ ‫ﺗﺤﻴﻂ ﺑﻚ – ﻭﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺟﺎءﺕ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺗﻠﻘﺎء‬ ‫ﻭﺍﻟﺠﻤﻴﻠﺔ‬ ‫ِ‬ ‫ًِ‬ ‫ُﺮ ﺑﺎﻻﻣﺘﻨﺎﻥ ﻟﻪ‪ .‬ﻭﻻ ﺗﻜﻦ ﺃﺑﺪﺍ ﻣﻦ ﻫﺆﻻء‬ ‫ﻧﻔﺴﻬﺎ – َﻳﺠﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﺬﻛﺮ ﺍﷲ‪ ،‬ﻭ َﺗﺸﻌ َ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﺍﻟﺬﻳﻦ َﻳﻐ َﻔﻠُﻮﻥ ﻋﻦ ﺇﺩﺭﺍﻙ ﻧ َﻌﻢ ﺍﷲ ﺍﻟﻤﻤﻨﻮﺣﺔ ﻟﻬﻢ ﻭﺗﻘﺪﻳﺮﻫﺎ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺔ‬ ‫ُﻤﺎﺭﺳ‬ ‫ﻤ‬ ‫ﺑ‬ ‫ﻭﻳﺄﻣﺮﻧﺎ ﺍﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺃﻧﻮﺍﻉ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺯﻳﺎﺩ ًﺓ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺭ‬ ‫ُ‬ ‫َ‬ ‫ٍ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ﻓﺄﻧﺖ َﺗ َﺘ ﱠ‬ ‫ﻐﺬﻯ ﺑﺈﺭﺍﺩﺓ ﺍﷲ‪ .‬ﻭﺑﻤﺎ ﱠ‬ ‫ﺃﻥ ﺍﷲَ ﻫﻮ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻧﺎ ُﻛ ﱠﻞ ﻫﺬﻩ ﺍﻟﻨﻌﻢ‪ ،‬ﻓﺈﻧﱠﻪ ﻣﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ﻭﺍﺟﺒﻨﺎ ﺃﻥ ﻧﺪﻋ َﻮ ﺍﷲ ﺣﻴﻦ َﻧ َ‬ ‫ﺼﻮﻝ ﻋﻠﻰ ﺷﻲء ﻣﺎ‪.‬‬ ‫ﺮﻏ ُﺐ ﻓﻲ ﺣﺪﻭﺙ َﺷ ْﻲ ٍء ﻣﺎ ﺃﻭ ُ‬ ‫ﺍﻟﺤ ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺍﺟ ِﺒﻨﺎ ً‬ ‫ﻭﺑﻨﺎ ًء ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻓﻤﻦ‬ ‫ﺃﻳﻀﺎ ﺃﻥ ﻧﺴﺄﻝ ﺍﷲَ ُﻛ ﱠﻞ ﺷﻲ ٍء ﻧُﺮﻳﺪﻩ‪.‬‬ ‫ِ ٌ ﱢ ِ‬ ‫ِ‬ ‫ُﻤﻜﻨُﻚ ﻣﻦ َﻓﻬْﻢ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ ﺑﻮﺿﻮﺡ ﺃﻛﺒﺮ‪:‬‬ ‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻣﺜﺎﻝ ﻳ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺗﻀ َﻐ ُﻂ ﻋﻠﻰ ِﺯ ﱟﺭ ﻹﺷﻌﺎﻝ ﺿﻮء ﺍﻟﻤﺼﺒﺎﺡ‪ ،‬ﻓﻬﻞ ﻳُﻤﻜﻨُ َﻚ ُ‬ ‫ﺃﻥ ﱢ‬ ‫ﺍﻟﻘﻮﻝ ﱠ‬ ‫ﺍﻟﺰ ﱠﺭ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ِ‬ ‫ِ‬ ‫ﺧﻠﻖ ﺍﻟﻀﻮء؟ ﺑﺎﻟﻄﺒﻊ ﻻ‪ .‬ﱢ‬ ‫ُﺠﺮ َﺩ ﻭﺳﻴﻠَ ٍﺔ‪ ،‬ﻭﻣﺜﺎﻟُﻪ ﺍﻷﺳﻼﻙ ﺍﻟﺘﻲ ﺗﻨﻘﻞ‬ ‫ﻓﺎﻟﺰ ﱡﺭ ﻟﻴﺲ ﺇﻻ ﻣ ﱠ‬ ‫ٌ‬ ‫ﺍﻟﻜﻬﺮﺑﺎء ﻣﺎ ﻫﻲ ﱠ‬ ‫َ‬ ‫ﻭﺳﻴﻠﺔ ً‬ ‫ﺃﺳﺒﺎﺏ‬ ‫ﻭﺳﺎﺋﻞ ﺃﻭ‬ ‫ﺃﻳﻀﺎ ‪.‬ﻭﻳﺨﻠُ ُﻖ ﺍﷲُ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺇﻻ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻹﺣﺪﺍﺙ ُﻛ ﱢ‬ ‫ً‬ ‫ﻋﻤﻼﻗﺔ ﻓ َﻴﺘ ﱡﻢ‬ ‫ﺩﻭﺭﺍﺕ‬ ‫ﻳﺮ ﻫﺬﺍ ﺍﻟﻤﺎء‬ ‫ﻞ‬ ‫ﺃﺛﺮ ﻧﺮﺍﻩ‪ .‬ﻓﻬﻮ ﺍﻟﺬﻱ َﻳﺨﻠُ ُﻖ ﺍﻟﻤﺎ َء‪ ،‬ﻭﻳُﺪ ُ‬ ‫ٍ‬ ‫ٍ‬ ‫ُ ِ‬ ‫ُ‬ ‫ً‬ ‫ﺼﺒﺎﺡ ﺍﻟﻜﻬﺮﺑﺎ َء ﺇﻟﻰ‬ ‫ﺗﻮﻟﻴ ُﺪ ﺍﻟﻜﻬﺮﺑﺎء ‪.‬ﻭﺗﻨﻘﻞ ﺍﻷﺳﻼﻙ ﺍﻟﻜﻬﺮﺑﺎ َء‪ ،‬ﻭﺃﺧﻴﺮﺍ ﻳُﺤ ﱢﻮﻝ ﺍﻟﻤ‬ ‫ُ‬ ‫ُ‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﱠ‬ ‫ﺿﻮء‪.‬‬ ‫ﺃﻥ ﺍﷲَ ﻫﻮ ﺍﻟﺬﻱ َﻳﺨﻠُ ُﻖ ﺍﻟﻀﻮء‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﷲ َﺧ ْﻠ َﻖ ﺍﻟﻜﻬﺮﺑﺎء ﺩﻭﻥ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻛﺮﻫﺎ‪ ،‬ﻓﻬﻮ ﻗﺎﺩ ٌﺭ ﻋﻠﻰ ﺫﻟﻚ‬ ‫‪.‬ﻭﻟﻜﻦ ﺍﷲَ ﻳُﺮﻳ ُﺪﻧﺎ ﺃﻥ ﻧﺴﺘﺨﺪ َﻡ ﺫﻛﺎ َءﻧﺎ‪،‬‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﺴﺎﺑﻖ ﺫ ُ‬ ‫ِ‬ ‫ﻭﻧُ َﻔ ﱢﻜ َﺮ‪ ،‬ﻭﻧﺘﺄﻣ َ‬ ‫ﱠﻞ ﻓﻴﻤﺎ َﺧﻠَ َﻘﻪ ﺍﷲ‪ ،‬ﻭ َﻧﺼ َﻞ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺇﻟﻰ ﺍﻹﻳﻤﺎﻥ‪.‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ِ‬ ‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ ﺗﺮﺿﻲ ﺍﷲ‪ .‬ﻭﺯﻳﺎﺩ ًﺓ ﻋﻠﻰ ﻫﺬﺍ؛ ﱠ‬ ‫ُﺤﺴﻦ ﻣﺴﺘﻮﻯ‬ ‫ﻓﺈﻥ ﺇﻳﺘﺎ َء ﺍﻟﺰﻛﺎﺓ ﻳ ﱢ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺒﺸﺮﻳ َ‬ ‫ﺃﻛﺜﺮ ﻧُ ْ‬ ‫ﻀ ًﺠﺎ‪.‬‬ ‫ﺍﻟﻨﻔﺲ‬ ‫ﱠﺔ َ‬ ‫ﺍﻟﺘﻌﺎ ُﻭﻥ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭ َﻳﺠ َﻌ ُﻞ َ‬

‫ﺍﻟﺪﻋﺎء ﻭﺳﻴﻠﺔ ﻟﻠﺘﻘﺮﺏ ﺇﻟﻰ ﺍﷲ‬

‫ِ‬ ‫ِ‬ ‫ً ِ‬ ‫ِ‬ ‫ُﺨﺒ ُﺮﻧﺎ ﺑﺄﻫﻤﻴﺔ ﺍﻟﺪﻋﺎء ﻓﻲ ﺁﻳﺔ ﺗﻘﻮﻝ‪ُ :‬‬ ‫)ﻗ ْﻞ َﻣﺎ‬ ‫ﻴﺮ ًﺓ‪ ،‬ﻭﻳ‬ ‫ﺃﻫﻤﻴﺔ َﻛﺒ‬ ‫ﻳُﻮﻟﻲ ﺍﷲُ ﻟﻠ ﱡﺪﻋﺎء‬ ‫َ‬ ‫ِ‬ ‫َﻳ ْﻌ َﺒﺄُ ِﺑ ُﻜ ْﻢ َﺭﺑﱢﻲ ﻟَ ْﻮ َﻻ ُﺩ َﻋﺎ ُﺅ ُﻛ ْﻢ َﻓ َﻘ ْﺪ َﻛ ﱠﺬﺑْﺘُ ْﻢ َﻓ َﺴ ْﻮ َ‬ ‫ﻑ َﻳ ُﻜ ُ‬ ‫ﻮﻥ ﻟ َﺰﺍﻣﺎً( ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ‪.(77‬‬ ‫ِ‬ ‫ُ ِ‬ ‫ِ‬ ‫ﺍﻟﺸﺨﺺ ﻋﻨﺪ ﺍﷲ ﱠ‬ ‫ﺗﺘﻮﻗ ُ‬ ‫ﻒ ﻋﻠﻰ ُﺩﻋﺎﺋﻪ‪ ،‬ﻭﻫﺬﺍ ﱠ‬ ‫ﻈﻬ ُﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﱠ‬ ‫ﻷﻥ‬ ‫ﻓﺈﻥ ﻗﻴﻤﺔ‬ ‫ﻭﻛﻤﺎ ﺗ‬ ‫ِ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ُ‬ ‫ﻳﺴﺄﻝ ﺍﷲَ ﻭﺣﺪﻩ ﻋﻤﱠﺎ ﻳﺤﺘﺎﺝ‪ ،‬ﻓﺎﷲ ﻫﻮ ﻣﺎﻟ ُﻚ ﱢ‬ ‫َ‬ ‫ﻛﻞ ﺷﻲء‪.‬‬ ‫ﱠ ِ‬ ‫ﻧﺤﺘﺎﺟﻪ‪ْ ،‬‬ ‫ﻭﻳﺨﻠُﻖ ﺍﷲُ ﱠ‬ ‫ﻭﻟ ْﻨﺄ ُﺧﺬ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﻄﻌﺎ َﻡ ﺍﻟﻀﺮﻭﺭ ﱠﻱ‬ ‫ﻛﻞ ﻣﺎ‬ ‫ُ‬ ‫ِ‬ ‫ُ‬ ‫ﺳﻨﺠ ُﺪ ﱠ‬ ‫ﺟﺎﺝ‬ ‫ﺃﻥ ﺍﷲ‬ ‫ﻻﺳﺘﻤﺮﺍﺭ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ‪.‬‬ ‫ﻳﺨﻠﻖ ﺍﻟﺨﻀﺮﻭﺍﺕ‪ ،‬ﻭﺍﻟﻔﻮﺍﻛﻪ‪ ِ،‬ﻭﺍﻟِﱠﺪ َ‬ ‫ِ‬ ‫ﻭﻏﻴﺮﻫﺎ ‪.‬ﻭﻳﺨﻠُ ُﻖ ﺍﷲُ ﺃ َﺑ َﻮﻳْﻚ ُ‬ ‫ﻭﻛ ﱠﻞ ﺍﻟﻨﺎﺱ ﺣﻮﻟَﻚ‪ .‬ﻭﻳﻤ َﻨ ُﺢ ﺍﷲُ ﺍﻟ َﻌﻈﻴ ُﻢ ﻟﻠﻨﺎﺱ‬ ‫ﺎﺭ‬ ‫َ‬ ‫ﻭﺍﻷﺑ َْﻘ َ‬ ‫ِ‬ ‫ِ‬ ‫ﻌﺮ َﻓ َﺘﻬﻢ ُ‬ ‫ﻭﺻ ﱠﺤ َﺘﻬﻢ‪ُ ،‬‬ ‫ﺹ ﺍﻟﺘﻲ َﻳﺘﻤﺘﱠﻌﻮﻥ ﺑﻬﺎ‪.‬‬ ‫ﻭﻗ ﱠﻮ َﺗﻬﻢ‬ ‫ﺃﺟﺴﺎﺩَﻫﻢ‪ ،‬ﻭﺫﻛﺎ َءﻫﻢ ﻭ َﻣ‬ ‫ﻭﺍﻟﻔ َﺮ َ‬ ‫ِ‬ ‫ِ‬ ‫ﺒﻞ ﻓﺎﷲ َﻳﺨﻠُ ُﻖ ﱠ‬ ‫ﻭﻛﻤﺎ ﺫﻛﺮﻧﺎ ِﻣﻦ َﻗ ُ‬ ‫ﻭﻧﺤﻦ َﻧﺪ ُ‬ ‫ُ‬ ‫ﻛﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎ َء َﻛﻨ َﻌ ٍﻢ َﻳﻤﻨُﺤﻬﺎ ﻟﻨﺎ‪.‬‬ ‫ﻳﻦ‬ ‫ِ‬ ‫ِ‬ ‫ً‬ ‫ﷲ ﺑﺎﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻧﺄﻛﻠﻪ‪ ،‬ﻛﻤﺎ َﻧﺪ ُ‬ ‫ﻟﺤﻈﺔ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﻳﻦ ﻟﻪ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻨﺎ ُﻭﻟﻪ‪ .‬ﻭﻟﺘُ َﻔ ﱢﻜﺮ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ﻛﻴﻒ ﺳﻴُﻤﻜﻨﻚ َﻣﻀﻎ ﺍﻟﻄﻌﺎﻡ ﺩﻭﻥ ﺃﺳﻨﺎﻧﻚ؟ ﻭﻛﻴﻒ َﺳﻴُﻤﻜﻨﻚ ﻫﻀ ُﻢ ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻥ َﻣ ِﻌﺪَﺗ َﻚ؟ ﻭﻫﻞ ﺳﻴﻜﻮﻥ ﻟ ُﻮﺟﻮ ُﺩ ﺍﻟﻄﻌﺎﻡ ﺃﻳ ُ‬ ‫ﱠﺔ ﻓﺎﺋﺪ ٍﺓ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻚ ِﺟﻬﺎﺯٌ‬ ‫ُﺩ َ‬ ‫ْ ِ‬ ‫ﻀﻤ ﱞﻲ؟‬ ‫َﻫ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﺮ َﺣ َﻨﻔﻴ َ‬ ‫َ‬ ‫ﱠﺔ ﺍﻟﻤﻴﺎﻩ ﺭﺍﻏﺒًﺎ ﻓﻲ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ‬ ‫ﺣﻴﻦ ﺗُﺪ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﻤﺎء‪ ،‬ﻫﻞ ﻳُﻤﻜﻨُﻚ ُ‬ ‫ﺍﻟﻘﻮﻝ ﱠ‬ ‫ﺃﻧﺎﺑﻴﺐ ﺍﻟﻤﻴﺎﻩ ﻫﻲ ﺍﻟﺘﻲ ﺗﺠﻌﻞ‬ ‫ﺇﻥ‬ ‫َ‬ ‫ﺍﻟﻤﺎء ﻳﺄﺗﻲ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ؟ ﺍﻹﺟﺎﺑﺔ ُ‬ ‫ﺃﻥ ﺍﻟﺤﻨﻔﻴ َ‬ ‫ﺗﻘﻮﻝ ﱠ‬ ‫ﱠﺔ ﻣﺜﻠﻬﺎ‬ ‫ِ‬ ‫ِ‬ ‫ُﺠﺮ َﺩ َﻭﺳﻴﻠَ ٍﺔ‪،‬‬ ‫ﻣﺜﻞ ﺯ ﱢﺭ ﺍﻟﻜﻬﺮﺑﺎء ﻓﻲ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ ﻣ ﱠ‬ ‫ﻭﻟﻴﺴﺖ ﺳﺒﺒًﺎ‪.‬‬ ‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺘﻲ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﺑﻬﺎ ﺇﻟﻰ‬ ‫ِ ِ‬ ‫ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻫﻲ ﱢ‬ ‫ﺗﻮﺿ ُﺢ ﺳﺒﺐ ﺍﺣﺘﻴﺎﺟﻨﺎ ﻟ ُﺪﻋﺎء ﺍﷲ‪ ،‬ﺫﻟﻚ‬ ‫ﻷﻥ ﺍﷲ ﻳﺨﻠُ ُﻖ ﱠ‬ ‫ﱠ‬ ‫ﻛﻞ ﺷﻲء‪.‬‬ ‫ِ‬ ‫ِ ِ‬ ‫ﻭﻟﻮ ﺭﻏﺒﻨﺎ ﻓﻲ ﻛﺘﺎ َﺑﺔ ﻗﺎﺋﻤﺔ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﻲ ﺗﺪﻋﻮﻧﺎ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ﻋﺎﺋﻪ؛ ﻓﺈﻧﱠﻨﺎ ﺳ َﻨ ُ‬ ‫َ‬ ‫ﻣﻼﻳﻴﻦ ﺍﻟﻤﺠﻠﱠﺪﺍﺕ ﻣﻦ‬ ‫ﻤﻸ‬ ‫ﻟ ُﺸﻜﺮ ﺍﷲ ﻭ ُﺩ‬ ‫ُ‬ ‫ﺍﻟﻜﺘُﺐ ‪.‬ﻭﻟﺬﻟﻚ ﱠ‬ ‫ﺃﺷﺨﺎﺹ َﺣﻮﻟَﻚ ﻻ ﻳﻬﺘﻤﱡﻮﻥ‬ ‫ﻓﺈﻥ ُﻭﺟﻮ َﺩ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﱠ َ ِ‬ ‫ﱢﻂ ﻣﻦ َﻋﺰﻳﻤﺘﻚ ﻭﻻ‬ ‫ﺑ ُﺸﻜﺮ ﺍﷲ ﻭ ُﺩﻋﺎﺋﻪ‪َ ،‬ﻳﺠﺐ ﺃﻻ ﻳﺜﺒ‬ ‫ِ‬ ‫َ‬ ‫ﻟﺘﻜﻮﻥ ﻣﺜﻠَﻬﻢ‪َ ،‬ﻓ َﻌ َﺪ ُﻡ ﺍﺳﺘﺨﺪﺍ ُﻡ ﻫﺆﻻء‬ ‫ﻳُﻐﺮ َﻳ َﻚ ﻭﻳﺪﻓ َﻌﻚ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻟﺬﻛﺎﺋﻬﻢ ﻭﺗﺠ ﱡﻨﺒُﻬﻢ ﻟﻠﺘﻔﻜﻴﺮ ﻭﺍﻟﺘﺄﻣﱡﻞ ﻳُﻮﻗﻌُﻬﻢ ﻓﻲ ﺧﻄﺄ‬ ‫ﻛﺒﻴﺮ‪.‬‬ ‫ِ‬ ‫ﻭﻳﺨﺒﺮﻧﺎ ﺍﷲ ﺑﺎﻟﻨﻬﺎﻳﺔ ﺍﻟﺘﻲ ﺗﻨﺘﻈﺮ َ‬ ‫ﻣﺜﻞ ﻫﺆﻻء‪ .‬ﻭ َﻳﻌ َﺘﻤ ُﺪ‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺘﻲ ﺳﻮﻑ ﻧﻠﻘﺎﻫﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‬ ‫ﺍﻟﺤ َﺴ َﻦ ﺃﻭ‬ ‫ﺍﻟﺠﺰﺍ َء َ‬ ‫ِ‬ ‫ﺍﻵﺧﺮﺓ ﻋﻠﻰ ﺳﻠﻮﻛﻨﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻭﻣﺎ ﺇﺫﺍ ﻛﻨﺎ ﻧﺴﻌﻰ‬ ‫ِ‬ ‫ِ‬ ‫ُﺠﺎﺯﻱ ﱠ‬ ‫ﺇﻧﺴﺎﻥ‬ ‫ﻛﻞ‬ ‫ﻧﻘﺘﺮ َﺏ ﻣ َﻦ ﺍﷲ ﺃﻡ ﻻ‪ .‬ﻭﺳﻮﻑ ﻳ‬ ‫ﻷﻥ ﱠ‬ ‫ٍ‬ ‫ﺑﺄﻓﻌﺎﻟﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪.‬‬

‫ﻧﺘﻮﺳ ُﻞ ﺇﻟﻰ ﺍﷲ ُ‬ ‫ﻭﻧﺪﻋﻮﻩ؟‬ ‫ﻛﻴﻒ ﱠ‬

‫ِ‬ ‫ﺍﻟﺘﻔﻜ ُﺮ ﻓﻲ ﻋﻈﻴﻢ ﻗﺪﺭﺓ ﺍﷲ ُ‬ ‫ﻳُﻌﺘ َﺒ ُﺮ ﱡ‬ ‫ﻭﺍﻟﺸﻌﻮﺭ‬ ‫ﻭﻗ ﱠﻮﺗﻪ‪،‬‬ ‫ُ‬ ‫ﺃﻣﻮﺭ ﺿﺮﻭﺭﻳﺔ‬ ‫ﺍﻟﺴ ﱢﺮ‪ٌ ،‬‬ ‫ﺑﺎﻟﺮﻫﺒﺔ ﻣﻨﻪ‪ ،‬ﻭ ُﺩﻋﺎ ُﺅﻩ ﺑﺨﺸﻮﻉ ﻓﻲ ﱢ‬ ‫ِ‬ ‫ﺍﻟﺘﻮﺳﻞ‪ ،‬ﻭﻳُﺨﺒ ُﺮﻧﺎ ﺍﷲ ﻛﻴﻒ ﻧﺪﻋﻮﻩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻟﺘﺤﻘﻴﻖ‬ ‫ﱡ‬ ‫ﻓﻴﻘﻮﻝ‪:‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﺎﻟﺼﺎﻟِ ِﺤ َ‬ ‫‪[101‬‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪101‬‬ ‫َﻭﺃَ ْﻟ ِﺤ ْﻘ ِﻨﻲ ِﺑ ﱠ‬ ‫]ﻭ َﻗ َ‬ ‫َﻤ َﺖ َﻋﻠَ ﱠﻲ‬ ‫ﺩﻋﺎء ﺳﻠﻴﻤﺎﻥ‪َ :‬‬ ‫ﺎﻝ َﺭ ﱢﺏ ﺃَ ْﻭ ِﺯ ْﻋ ِﻨﻲ ﺃَ ْﻥ ﺃَ ْﺷ ُﻜ َﺮ ِﻧ ْﻌ َﻤ َﺘ َﻚ ﺍﻟﱠ ِﺘﻲ ﺃَ ْﻧﻌ ْ‬ ‫ﺻﺎﻟِﺤﺎً َﺗ ْﺮ َ‬ ‫ﺿﺎ ُﻩ َﻭﺃَ ْﺩ ِﺧ ْﻠ ِﻨﻲ ِﺑ َﺮ ْﺣ َﻤ ِﺘ َﻚ ِﻓﻲ ِﻋﺒَﺎ ِﺩ َﻙ‬ ‫َﻭ َﻋﻠَﻰ َﻭﺍﻟِ َﺪ ﱠﻱ َﻭﺃَ ْﻥ ﺃَ ْﻋ َﻤ َﻞ َ‬ ‫ﺍﻟﺼﺎﻟِ ِﺤ َ‬ ‫‪[19‬‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ‪19‬‬ ‫ﱠ‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ﻀ ﱡﺮﻋﺎً َﻭ ُﺧ ْﻔﻴ ً‬ ‫ﺍ ْﺩ ُﻋ ْ‬ ‫ﻮﺍ َﺭ ﱠﺑ ُﻜ ْﻢ َﺗ َ‬ ‫ُﺤ ﱡﺐ ْﺍﻟ ُﻤ ْﻌ َﺘ ِﺪ َ‬ ‫ﻳﻦ ]ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬ ‫َﺔ ﺇِﱠﻧ ُﻪ َﻻ ﻳ ِ‬ ‫‪[55‬‬ ‫‪55‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺃﻭﻗﺎﺕ ﻣُﺤ ﱠﺪ َﺩ ٍﺓ‪َ ،‬ﻓﻴُﻤﻜﻨُﻨﺎ ﺃﻥ ﻧُ ﱢ‬ ‫ﻔﻜ َﺮ ﻓﻲ ﺍﷲ‬ ‫ﺍﻟﺘﻮﺳﻞ ﻋﻠﻰ ﺃﻣﺎﻛ َﻦ ﺃﻭ‬ ‫ﺼ ُﺮ‬ ‫ﻭﻻ ﻳُﻤﻜﻦ َﻗ ْ‬ ‫ﱡ‬ ‫ٍ‬ ‫ِ‬ ‫ﻭ َﻧ ْﺪ ُﻋ َﻮﻩ ﻓﻲ ﱢ‬ ‫ُﺮﻧﺎ ﺑﻬﺬﺍ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﺃﻱ ﻭﻗﺖ ﻧﺸﺎء‪ ،‬ﻭﺍﷲ ﻳﺄﻣ ُ‬

‫ﻳﻦ ﻳ َْﺬ ُﻛ ُﺮ َ ﱠ‬ ‫ُ‬ ‫َ‬ ‫ﻮﺑ ِﻬ ْﻢ َﻭ َﻳ َﺘ َﻔ ﱠﻜ ُﺮ َ‬ ‫ﺍﻟﱠ ِﺬ َ‬ ‫ﻭﻥ ِﻓﻲ َﺧ ْﻠ ِﻖ‬ ‫ﻭﻥ ﺍﷲ ِﻗﻴَﺎﻣﺎً َﻭﻗﻌُﻮﺩﺍً َﻭ َﻋﻠ َﻰ ُﺟ ُﻨ ِ‬ ‫ﺎﻭ ِ َ‬ ‫َﺎﻃ ً‬ ‫ﺍﺏ ﱠ‬ ‫ﺎﺭ‬ ‫ﻼ ُﺳﺒ َ‬ ‫ْﺤ َﺎﻧ َﻚ َﻓ ِﻘ َﻨﺎ َﻋ َﺬ َ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﺽ َﺭﺑ َﱠﻨﺎ َﻣﺎ َﺧﻠَ ْﻘ َﺖ َﻫﺬﺍ ﺑ ِ‬ ‫ﱠ‬ ‫ﺍﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫ﺍﻟﻨ ِ‬ ‫‪[191‬‬ ‫]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪191‬‬ ‫ُ‬ ‫َﻓ ْﺎﺫ ُﻛ ُﺮﻭ ِﻧﻲ ﺃَ ْﺫ ُﻛ ْﺮ ُﻛ ْﻢ َﻭ ْ‬ ‫ﻳﻦ ﺁ َﻣ ُﻨ ْ‬ ‫ﺍﺷ ُﻜ ُﺮ ْ‬ ‫ﱡﻬﺎ ﺍﻟﱠ ِﺬ َ‬ ‫ﻭﻥ ﻳَﺎ ﺃَﻳ َ‬ ‫ﻮﺍ‬ ‫ﻭﺍ ﻟِﻲ َﻭ َﻻ َﺗ ْﻜﻔ ُﺮ ِ‬ ‫ﻼ ِﺓ ﺇ ﱠﻥ ﱠ‬ ‫ْﺮ َﻭ ﱠ َ‬ ‫ﻴﻨ ْ‬ ‫ﺍﺳ َﺘ ِﻌ ُ‬ ‫ﺍﻟﺼ ِﺎﺑ ِﺮ َ‬ ‫ﻳﻦ ]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﺍﷲ َﻣ َﻊ ﱠ‬ ‫ﻮﺍ ِﺑ ﱠ‬ ‫ْ‬ ‫ﺎﻟﺼﺒ ِ‬ ‫ﺍﻟﺼ ِ‬ ‫‪[152‬‬ ‫‪152-153‬‬ ‫‪153‬‬

‫ِ ِ ِ‬ ‫ِ ِ‬ ‫ً ِ‬ ‫ِِ‬ ‫َ‬ ‫ﱡ‬ ‫ﱠ‬ ‫ﻭﻟﻴُﻤﺪﻧﺎ ﺍﷲ ﺑﻨﻤﺎﺫﺝ ﻟﻠﺪﻋﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭﺭ َﺩ ﻟﻨﺎ ﺑﻌﻀﺎ ﻣﻦ ﺃﺩﻋ َﻴﺔ ﺍﻷﻧﺒﻴﺎء‬ ‫ِ‬ ‫ﻭﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻛﻤﺎ ﻳﺘﱠﻀ ُﺢ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﺎﻝ َﺭ ﱢﺏ ﺇ ﱢﻧﻲ ﺃَ ُﻋ ُ‬ ‫ﺩﻋﺎء ﻧﻮﺡ‪َ :‬‬ ‫]ﻗ َ‬ ‫ْﺲ ﻟِﻲ ِﺑ ِﻪ ِﻋ ْﻠ ٌﻢ َﻭﺇِﻻﱠ‬ ‫ﻮﺫ ِﺑ َﻚ ﺃَ ْﻥ ﺃَ ْﺳﺄَﻟَ َﻚ َﻣﺎ ﻟَﻴ َ‬ ‫ِ‬ ‫ﺎﺳ ِﺮ َ‬ ‫‪[47‬‬ ‫ﻳﻦ ]ﺳﻮﺭﺓ ﻫﻮﺩ ‪47‬‬ ‫َﺗ ْﻐ ِﻔ ْﺮ ﻟِﻲ َﻭ َﺗ ْﺮ َﺣ ْﻤ ِﻨﻲ ﺃَ ُﻛﻦ ﱢﻣ َﻦ ْﺍﻟ َﺨ ِ‬ ‫ﻴﻞ َﺭﺑ َﱠﻨﺎ َﺗ َﻘﺒ ْ‬ ‫ﺎﻋ ُ‬ ‫ﱠﻞ ِﻣ ﱠﻨﺎ ﺇِﱠﻧ َﻚ ﺃَ َ‬ ‫ﻧﺖ‬ ‫ْﺖ َﻭﺇِ ْﺳ َﻤ ِ‬ ‫ﺍﻋ َﺪ ِﻣ َﻦ ْﺍﻟ َﺒﻴ ِ‬ ‫ﺍﻫﻴ ُﻢ ْﺍﻟ َﻘ َﻮ ِ‬ ‫َﻭﺇِ ْﺫ ﻳ ْ‬ ‫َﺮ َﻓ ُﻊ ﺇِ ْﺑ َﺮ ِ‬ ‫ْﻦ ﻟَ َﻚ َﻭ ِﻣﻦ ُﺫ ﱢﺭ ﱠﻳ ِﺘ َﻨﺎ ﺃُ ﱠﻣ ًﺔ ﱡﻣ ْﺴﻠِ َﻤ ًﺔ ﻟﱠ َﻚ‬ ‫ﺍﻟﺴ ِﻤ ُ‬ ‫ﻴﻊ ْﺍﻟ َﻌﻠِﻴ ُﻢ َﺭﺑ َﱠﻨﺎ َﻭ ْ‬ ‫ﱠ‬ ‫ﺍﺟﻌ َْﻠ َﻨﺎ ُﻣ ْﺴﻠِ َﻤﻴ ِ‬ ‫ْ‬ ‫ﺎﺳ َﻜ َﻨﺎ َﻭ ُﺗ ْﺐ َﻋﻠَﻴ َْﻨﺎ ﺇِﱠﻧ َﻚ ﺃَ َ‬ ‫ﻴﻬ ْﻢ‬ ‫ﻧﺖ ﺍﻟ ﱠﺘ ﱠﻮ ُ‬ ‫َﻭﺃَ ِﺭ َﻧﺎ َﻣ َﻨ ِ‬ ‫ﺍﺏ ﺍﻟ ﱠﺮ ِﺣﻴ ُﻢ َﺭﺑ َﱠﻨﺎ َﻭﺍ ْﺑﻌَﺚ ِﻓ ِ‬ ‫ﻮﻻ ﱢﻣ ْﻨ ُﻬ ْﻢ َﻳ ْﺘﻠُﻮ َﻋﻠَﻴْﻬ ْﻢ ﺁﻳَﺎ ِﺗ َﻚ َﻭ ُﻳﻌَﻠﱢ ُﻤ ُﻬ ُﻢ ْﺍﻟ ِﻜ َﺘ َ ْ َ‬ ‫َﺭ ُﺳ ً‬ ‫ﻴﻬ ْﻢ ﺇِﱠﻧ َﻚ‬ ‫ﺎﺏ َﻭﺍﻟ ِﺤ ْﻜ َﻤﺔ َﻭ ُﻳ َﺰ ﱢﻛ ِ‬ ‫ِ‬ ‫ﺃَ َ‬ ‫‪[127‬‬ ‫‪127-129‬‬ ‫ﺍﻟﺤ ِﻜﻴ ُﻢ ]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪129‬‬ ‫َﺰﻳ ُﺰ َ‬ ‫ﻧﺖ ﺍﻟﻌ ِ‬

‫ﺩﻋﺎء ﻳﻮﺳﻒ‪َ ] :‬ﺭ ﱢﺏ َﻗ ْﺪ ﺁ َﺗ ْﻴ َﺘ ِﻨﻲ ِﻣ َﻦ ْﺍﻟ ُﻤ ْﻠ ِﻚ َﻭ َﻋﻠﱠ ْﻤ َﺘ ِﻨﻲ ِﻣﻦ َﺗ ْﺄﻭﻳﻞ َ‬ ‫ﻳﺚ‬ ‫ﺍﻷ َﺣﺎ ِﺩ ِ‬ ‫ِ ِ‬ ‫ﺎﻭ ِ َ‬ ‫ﺍﻵﺧ َﺮ ِﺓ َﺗ َﻮ ﱠﻓ ِﻨﻲ ُﻣ ْﺴﻠِﻤﺎً‬ ‫ﺽ ﺃَ َ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﻧﺖ َﻭﻟِﻴﱢﻲ ِﻓﻲ ﺍﻟ ﱡﺪ ُﻧﻴَﺎ َﻭ ِ‬ ‫َﻓ ِ‬ ‫ﺎﻃ َﺮ ﱠ‬ ‫ﺍﺕ َﻭﺍﻷ ْﺭ ِ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻳﻦ ﻳ َْﺬ ُﻛ ُﺮ َ ﱠ‬ ‫ُ‬ ‫َ‬ ‫ﻮﺑ ِﻬ ْﻢ َﻭ َﻳ َﺘ َﻔ ﱠﻜ ُﺮ َ‬ ‫ﺍﻟﱠ ِﺬ َ‬ ‫ﻭﻥ ِﻓﻲ َﺧ ْﻠ ِﻖ‬ ‫ﻭﻥ ﺍﷲ ِﻗﻴَﺎﻣﺎً َﻭﻗﻌُﻮﺩﺍً َﻭ َﻋﻠ َﻰ ُﺟ ُﻨ ِ‬ ‫ﺎﻭ ِ َ‬ ‫َﺎﻃ ً‬ ‫ﺍﺏ ﱠ‬ ‫ﺎﺭ‬ ‫ﻼ ُﺳﺒ َ‬ ‫ْﺤ َﺎﻧ َﻚ َﻓ ِﻘ َﻨﺎ َﻋ َﺬ َ‬ ‫ﺍﻟﺴ َﻤ َ‬ ‫ﺽ َﺭﺑ َﱠﻨﺎ َﻣﺎ َﺧﻠَ ْﻘ َﺖ َﻫﺬﺍ ﺑ ِ‬ ‫ﱠ‬ ‫ﺍﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫ﺍﻟﻨ ِ‬ ‫ﺍﻟﻨﺎ َﺭ َﻓ َﻘ ْﺪ ﺃَ ْﺧ َﺰ ْﻳ َﺘ ُﻪ َﻭ َﻣﺎ ﻟِ ﱠ‬ ‫َﺭﺑ َﱠﻨﺎ ﺇِﱠﻧ َﻚ َﻣﻦ ُﺗ ْﺪ ِﺧ ِﻞ ﱠ‬ ‫ﻠﻈﺎﻟِ ِﻤ َ‬ ‫ﺎﺭ ﱠﺭﺑ َﱠﻨﺎ‬ ‫ﻴﻦ ِﻣ ْﻦ ﺃَ َ‬ ‫ﻧﺼ ٍ‬ ‫ﺇ ﱠﻧ َﻨﺎ َﺳ ِﻤﻌ َْﻨﺎ ُﻣ َﻨﺎ ِﺩﻳﺎً ﻳ َُﻨﺎ ِﺩﻱ ﻟِﻺﻳ َﻤ َ‬ ‫ﻮﺍ ﺑ َﺮ ﱢﺑ ُﻜ ْﻢ َﻓﺂ َﻣ ﱠﻨﺎ َﺭﺑ َﱠﻨﺎ َﻓ ْ‬ ‫ﺎﻏ ِﻔ ْﺮ ﻟَ َﻨﺎ‬ ‫ِ ِ‬ ‫ﺎﻥ ﺃ ْﻥ ﺁ ِﻣ ُﻨ ْ ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ُ‬ ‫ﱢ‬ ‫ﺍﺭ َﺭﺑ َﱠﻨﺎ َﻭﺁ ِﺗ َﻨﺎ َﻣﺎ َﻭ َﻋﺪ ﱠﺗ َﻨﺎ‬ ‫ﺫ ُﻧﻮﺑ ََﻨﺎ َﻭ َﻛﻔ ْﺮ َﻋ ﱠﻨﺎ َﺳ ﱢﻴ َﺌﺎ ِﺗ َﻨﺎ َﻭ َﺗ َﻮﻓ َﻨﺎ َﻣ َﻊ ﺍﻷ ْﺑ َﺮ ِ‬ ‫َﻮ َﻡ ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺇ ﱠﻧ َﻚ َﻻ ُﺗ ْﺨﻠِ ُ‬ ‫ﺎﺏ‬ ‫ﺎﺳ َﺘ َﺠ َ‬ ‫َﻋﻠَﻰ ُﺭ ُﺳﻠِ َﻚ َﻭ َﻻ ُﺗ ْﺨ ِﺰ َﻧﺎ ﻳ ْ‬ ‫ﻒ ْﺍﻟ ِﻤﻴﻌَﺎ َﺩ َﻓ ْ‬ ‫ِ‬ ‫ﻴﻊ َﻋ َﻤ َﻞ َﻋﺎ ِﻣﻞ ﱢﻣﻨ ُﻜﻢ ﱢﻣﻦ َﺫ َﻛﺮ ﺃَ ْﻭ ﺃُ َ‬ ‫ﻧﺜﻰ َﺑﻌ ُ‬ ‫ﻟَ ُﻬ ْﻢ َﺭﺑ ُ‬ ‫ْﻀ ُﻜﻢ‬ ‫ﺿ ُ‬ ‫ﱡﻬ ْﻢ ﺃَﱢﻧﻲ َﻻ ﺃُ ِ‬ ‫ٍ‬ ‫ٍ‬ ‫ﻮﺍ ِﻣﻦ ِﺩﻳَﺎﺭ ِﻫ ْﻢ َﻭﺃُ ُ‬ ‫ﻭﺫ ْ‬ ‫ﻭﺍ َﻭﺃُ ْﺧ ِﺮ ُﺟ ْ‬ ‫ﺎﺟ ُﺮ ْ‬ ‫ْﺾ َﻓﺎﻟﱠ ِﺬ َ‬ ‫ﻭﺍ ِﻓﻲ َﺳ ِﺒﻴﻠِﻲ‬ ‫ﻳﻦ َﻫ َ‬ ‫ﱢﻣﻦ َﺑﻌ ٍ‬ ‫ِ‬ ‫ﻮﺍ َﻭ ُﻗ ِﺘﻠُ ْ‬ ‫َﻭ َﻗﺎ َﺗﻠُ ْ‬ ‫ﺎﺕ َﺗ ْﺠ ِﺮﻱ ِﻣﻦ‬ ‫ﻮﺍ ﻷُ َﻛ ﱢﻔ َﺮ ﱠﻥ َﻋ ْﻨ ُﻬ ْﻢ َﺳ ﱢﻴ َﺌﺎ ِﺗ ِﻬ ْﻢ َﻭﻷُ ْﺩ ِﺧﻠَ ﱠﻨ ُﻬ ْﻢ َﺟ ﱠﻨ ٍ‬ ‫ﱢ ﱡ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ﺍﺏ ]ﺳﻮﺭﺓ ﺁﻝ‬ ‫َﺗ ْﺤ ِﺘ َﻬﺎ ﺍﻷ ْﻧ َﻬﺎ ُﺭ ﺛ َﻮﺍﺑﺎً ﱢﻣﻦ ِﻋﻨ ِﺪ ﺍﷲ َﻭﺍﷲ ِﻋﻨ َﺪ ُﻩ ُﺣ ْﺴ ُﻦ ﺍﻟﺜ َﻮ ِ‬

‫‪[195‬‬ ‫‪195-191‬‬ ‫ﻋﻤﺮﺍﻥ ‪191‬‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫َ ْ ْ‬ ‫ُ ﱠ‬ ‫َ‬ ‫ْ َْ‬ ‫ﻨﺰ ُﻉ ْﺍﻟ ُﻤ ْﻠ َﻚ ِﻣ ﱠﻤﻦ َﺗ َﺸﺎء‬ ‫ﻗ ِﻞ ﺍﻟﻠ ُﻬ ﱠﻢ َﻣﺎﻟِﻚ ﺍﻟ ُﻤﻠ ِﻚ ُﺗ ْﺆ ِﺗﻲ ﺍﻟ ُﻤﻠﻚ َﻣﻦ َﺗﺸﺎء َﻭ َﺗ ِ‬ ‫َﻭ ُﺗ ِﻌ ﱡﺰ َﻣﻦ َﺗ َﺸﺎء َﻭ ُﺗ ِﺬ ﱡﻝ َﻣﻦ َﺗ َﺸﺎء ِﺑ َﻴ ِﺪ َﻙ ْﺍﻟ َﺨ ْﻴ ُﺮ ﺇِﱠﻧ َﻚ َﻋﻠَ َﻰ ُﻛ ﱢﻞ َﺷ ْﻲ ٍء َﻗ ِﺪﻳ ٌﺮ‬ ‫‪[26‬‬ ‫]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪26‬‬ ‫ﺩﻋﺎء ﻣﻮﺳﻰ‪َ :‬‬ ‫ﺎﻝ َﺭ ﱢﺏ ْ‬ ‫]ﻗ َ‬ ‫ﺍﺣﻠُ ْﻞ‬ ‫ﺍﺷ َﺮ ْﺡ ﻟِﻲ َ‬ ‫َﺴ ْﺮ ﻟِﻲ ﺃَ ْﻣ ِﺮﻱ َﻭ ْ‬ ‫ﺻ ْﺪ ِﺭﻱ َﻭﻳ ﱢ‬ ‫ﺍﺟﻌَﻞ ﻟﱢﻲ َﻭ ِﺯﻳﺮﺍً ﱢﻣ ْﻦ ﺃَ ْﻫﻠِﻲَﺍ ُﺭ َ‬ ‫ﻭﻥ ﺃَ ِﺧﻲ‬ ‫ُﻋ ْﻘ َﺪ ًﺓ ﱢﻣﻦ ﻟﱢ َﺴﺎ ِﻧﻲ ﻳ َْﻔ َﻘ ُﻬﻮﺍ َﻗ ْﻮﻟِﻲ َﻭ ْ‬ ‫ﱢﺤ َﻚ َﻛ ِﺜﻴﺮﺍً َﻭ َﻧ ْﺬ ُﻛ َﺮ َﻙ َﻛ ِﺜﻴﺮﺍً ﺇِﱠﻧ َﻚ‬ ‫ْﺷ ُﺪ ْﺩ ِﺑ ِﻪ ﺃَ ْﺯ ِﺭﻱ َﻭﺃَ ْﺷ ِﺮ ْﻛ ُﻪ ِﻓﻲ ﺃَ ْﻣ ِﺮﻱ َﻛ ْﻲ ُﻧ َﺴﺒ َ‬ ‫ُﻛ َ‬ ‫‪[25‬‬ ‫َﺼﻴﺮﺍً ]ﺳﻮﺭﺓ ﻃﻪ ‪25‬‬ ‫ﻨﺖ ِﺑ َﻨﺎ ﺑ ِ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ِ‬ ‫ً‬ ‫َ‬ ‫َ‬ ‫ﻭﺭﺑﱠﻤﺎ ﺗﻜﻮﻥ ﻗﺪ ﻓﻘﺪﺕَ‬ ‫ُ‬ ‫ﻟﻠﺴﺨﺮﻳﺔ‪ ،‬ﻣﺜﻠﻤﺎ ﺗﺤﺰﻥ ﻟﻨﺠﺎﺡ ﺇﻧﺴﺎﻥ ﻓﻲ ﺍﺧﺘﺒﺎﺭ‪ُ .‬‬ ‫ﻣُﺜﻴﺮﺍ ﱡ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻟﻜﻦ ﺍﻟﺸﺨﺺ ﺍﻟﻤُﺆﻣﻦ َﻳﻌﺮ ُ‬ ‫ﻑ ﱠ‬ ‫ﺷﺨﺼﺎ ﻣﺎ ﺗُﺤﺒﱡﻪ‪ ،‬ﱠ‬ ‫ﺃﻥ ﺍﻟﻤﻮﺕ ﻟﻴﺲ‬ ‫ﺃﺣﺪ ﺃﻗﺮﺑﺎﺋﻚ ﺃﻭ‬ ‫ً‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺃﻥ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻣﺎﺕ ﻟﻢ َﻳ ُﻘﻢ ﱠ‬ ‫ﻓﺮﺍﻗﺎً ﺃﺑﺪﻳًّﺎ‪ ،‬ﱠ‬ ‫ﺇﻻ ﺑﺈﻧﻬﺎء ﻓﺘﺮﺓ ﺍﺧﺘﺒﺎﺭﻩ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ‬ ‫ﺃﻥ ﺍﷲَ ﻓﻲ ﺍﻵﺧﺮﺓ ﺳﻴﺠﻤﻊ ﺍﻟﻤﺴﻤﻠﻴﻦ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ َ‬ ‫ﺍﻟﻤﺆﻣﻦ ﱠ‬ ‫ُ‬ ‫ﻭﻓﻖ‬ ‫ﻓﺤﺴﺐ‪ .‬ﻭﻳﻌﺮﻑ‬ ‫ِ‬ ‫ِ‬ ‫ﺗﻌﺎﻟﻴﻤﻪ َﻣﻌﺎً‪ ،‬ﻭﻳُﻜﺎﻓﺌُﻬﻢ ﻓﻲ ﺍﻟﺠﻨﺔ‪ .‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ َﺑ ً‬ ‫ﺪﻻ ِﻣ َﻦ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﺳﻰ‪ ،‬ﱠ‬ ‫ﻓﺈﻥ‬ ‫ِ‬ ‫ﺍﻟﻨﺎﺱ ﺳﻮﻑ ﻳﺸﻌﺮﻭﻥ ﺑﺴﻌﺎﺩﺓ ﻏﺎﻣ َﺮﺓ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﺃﺭﻭﺍﺣﻨﺎ ﻓﻲ ﺃﻳﱠﺔ ﻟﺤﻈﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﻌﻰ‬ ‫ﻭﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺴﺘﺮ ﱠﺩ‬ ‫َ‬ ‫ﻟﻜﺴﺐ ﺭﺿﺎﻩ‪.‬‬ ‫ﻧﻬﺎﻳﺔ‪ ،‬ﻭﻟﻜﻨﱠﻪ ٌ‬ ‫ﺍﻟﻤﻮﺕ ﻟﻴﺲ ً‬ ‫َ‬ ‫ﻭﻟﺘﻠﺨﻴﺺ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻓﺈﻧﻨﺎ ﻧُﺬﻛﺮ ﱠ‬ ‫ﺑﻮﺍﺑﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‬ ‫ﺃﻥ‬ ‫ﺍﻟﺘﻲ ﺗﺰﺧﺮ ﺑﺸﺘﻰ ﻣﻈﺎﻫﺮ ﺍﻟﺠﻤﺎﻝ‪ .‬ﻭﺗﺘﻤﻴﺰ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ ﺑﺄﻧﱠﻬﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ‬ ‫ِ‬ ‫ﺳﻮﻑ ﺗﺴﺘﻤﺮ ﺇﻟﻰ ﺍﻷﺑﺪ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﺠﺐ ﺃﻥ ﻧﺴﺘﻌ ﱠﺪ ﻟﻬﺎ‪ .‬ﻫﻞ ﺗﻌﺘﻘﺪ ﺃﻥ ﺷﺨﺼﺎً ﻣﺎ ﻋﻨﺪﻣﺎ‬ ‫ِ‬ ‫ﺲ ﻟﻼﻣﺘﺤﺎﻥ ﻳﺮﻏﺐ ﻓﻲ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻻﻣﺘﺤﺎﻥ ﺇﻟﻰ ﺍﻷﺑﺪ؟ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﻄﺒﻊ ﻻ؛‬ ‫َﻳﺠﻠ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﻜ ﱡﻞ ﻣﺎ ﻳﺮﻏﺐ ﻓﻴﻪ ُ‬ ‫ُ‬ ‫ﻴﺐ ﻋﻠﻰ ﺍﻷﺳﺌﻠﺔ ﺑﺼﻮﺭﺓ ﺳﻠﻴﻤﺔ‪،‬‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻫﻮ ﺃﻥ ﻳُﺠ َ‬ ‫ِ‬ ‫ﻭﻳُﻐﺎﺩ َﺭ َ‬ ‫ﻗﺎﻋﺔ ﺍﻻﻣﺘﺤﺎﻥ‪.‬‬ ‫ِ‬ ‫ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀﺎً َﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺃﻥ ﻳﺴﻌﻰ ﻟﻠﻨﺠﺎﺡ ﻓﻲ ﺍﻣﺘﺤﺎﻧﻪ‪،‬‬ ‫ﻭﺃﻥ ﻳﻜﺴﺐ ﺭﺿﺎ ﺍﷲ ُ‬ ‫ﻭﻳﺪﺧ َﻞ ﺟﻨﱠ َﺘﻪ‪.‬‬ ‫ُ‬ ‫ﻛﺴﺐ ُﺣ ﱢﺐ ﺍﷲ‬ ‫ﻭﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻫ ﱡﻢ ﻫﺪﻑ ﻟﻺﻧﺴﺎﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻫﻮ‬ ‫ِ ِِ‬ ‫ﻭﺭﺿﺎﻩ‪ .‬ﻭﻳﻨﺘﺞ ﻋﻦ ﻫﺬﺍ ُﺣ ﱡﺐ ﺍﷲ ﻟﻨﺎ ﻭﺣﻤﺎﻳﺘﻪ ﺇﻳﱠﺎﻧﺎ ﻓﻲ ﻛﻞ ﻟﺤﻈﺔ‪ ،‬ﻭﻳﺬﻛﺮ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ‬ ‫ِ‬ ‫ﺃﺣﺪ ﺍﻷﻧﺒﻴﺎء ً‬ ‫ﻗﺎﺋﻼ‪:‬‬ ‫َﻛﻼ َﻡ‬

‫ﺇ ﱠﻥ َﺭﺑﱢﻲ َﻋﻠَ َﻰ ُﻛ ﱢﻞ َﺷ ْﻲ ٍء َﺣ ِﻔ ٌ‬ ‫‪[57‬‬ ‫ﻴﻆ ]ﺳﻮﺭﺓ ﻫﻮﺩ‪57 :‬‬ ‫ِ‬

‫ﻓﻨﺎء ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻳﺼﻒ ﺍﷲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻤﺆﻗﺘﺔ ﻟﻬﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺆﻛﺪ‬ ‫ﺍﻟﺤﻘﻴﻘﻲ ﻟﻺﻧﺴﺎﻥ ﻫﻮ ﻓﻲ ﺍﻵﺧﺮﺓ‪ .‬ﻭ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳُﺨ َﺘ َﺒﺮ ﻓﻲ ﻫﺬﻩ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺄﻭﻯ‬ ‫ﱠ‬ ‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺳﻮﻑ ﻳﻨﺎﻟُﻪ ﺍﻟﻤﻮﺕ ﻳﻮﻣﺎً ﻣﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﺒﺪﺃ ﺣﻴﺎ َﺗﻪ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﻲ‬ ‫ﺣﻴﺎﺓ ﺑﻼ ﻧﻬﺎﻳﺔ‪ .‬ﻭﺍﻟﻤﺆﻣﻨﻮﻥ ﻓﻲ ﻟﺤﻈﺎﺕ ﺍﻟﻤﻮﺕ ﻻ ﻳﻌﺎﻧﻮﻥ ﺃﻳﺔ ﻣﺸﻘﺔ‪ ،‬ﻭﻣﺜﻠﻤﺎ ﺃﺧﺒﺮﻧﺎ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻣﺎﺫﺍ ﺗﻌﻨﻲ ﺍﻟﺤﻴﺎﺓ‬ ‫ﺍﻵﺧ َﺮﺓ ؟‬ ‫ِ‬ ‫َ‬ ‫ﺍﻟﻤﻮﺕ ﺍﻟﻨﱢ َ‬ ‫َﻳﻌ َﺘ ِﺒ ُﺮ ُ‬ ‫َ‬ ‫ﻬﺎﻳﺔ ﺍﻟﺘﻲ ﻟﻴﺲ ﺑﻌﺪَﻫﺎ ﺷﻲء‪ ،‬ﱠ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﻏﻴﺮ‬ ‫ﻟﻜﻦ‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ‬ ‫ﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻤﻮﺕ ﻫﻮ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻬﻮ‬ ‫ِ‬ ‫ﺑﻤﺜﺎ َﺑﺔ ﺑ ﱠﻮﺍ َﺑ ٍﺔ َﻧ ُ‬ ‫ﺪﺧﻞ ﻣﻨﻬﺎ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﺳﻮﻑ ﻧﺠﺪ ﺃﻧﻔﺴﻨﺎ ﺑﻌﺪ ُﻋﺒُﻮﺭ ﻫﺬﻩ ﺍﻟﺒ ﱠﻮﺍﺑﺔ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ‬ ‫ِ‬ ‫ِ‬ ‫ٌ‬ ‫َ‬ ‫ﻧﺴﺘﻘ ﱡﺮ ﻓﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻬﻮ ﺇﻣﱠﺎ َﺟﻨﺔ ﺃﻭ ﻧﺎﺭ‪ ،‬ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻓﻲ ﺇﺣﺪﺍﻫﻤﺎ ﻳﺮﺟ ُﻊ ﺇﻟﻰ ﺇﻳﻤﺎﻧﻨﺎ‬ ‫ﺍﻟﺨﺎﻟﺺ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ ﻭﺇﻟﻰ َﻗﺒُﻮﻝ ﺍﷲ ﻷﻋﻤﺎﻟﻨﺎ ﻭﺳﻠﻮﻛﻨﺎ ﻫﻨﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻻ ﻳُﻤﺜﱢﻞ ﺍﻟ َﻤ ْﻮ ُﺕ ﱠ‬ ‫ﺇﻻ ﻧ َ‬ ‫ﻬﺎﻳﺔ ﻓﺘﺮ ٍﺓ ﻣُﻌﻴﱠﻨ ٍﺔ ِﻣ َﻦ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻳُﻤﺎﺛ ُﻞ ﺫﻟﻚ ﺩ ﱠ‬ ‫َﻕ َﺟ َﺮﺱ‬ ‫ِ ِ ِ‬ ‫ﺍﺧﺘﺒﺎﺭ‬ ‫ﺍﻟﻤﺪﺭﺳﺔ ﺍﻟﺬﻱ ﻳﺸﻴﺮ ﺇﻟﻰ ﻧﻬﺎﻳﺔ َﻭ ْﻗﺖ ﺃﺣﺪ ﺍﻻﻣﺘﺤﺎﻧﺎﺕ‪ .‬ﻭ َﻳﻤ َﻨ ُﺢ ﺍﷲُ ﻓﺘﺮﺍﺕ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ً‬ ‫ُ‬ ‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫ﻣُﺨ َﺘﻠﻔﺔ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓ َﺒﻌﺾ ﺍﻟﻨﺎﺱ ﻳُﻌﻄﻴﻬﻢ ﺍﷲ ﺛﻼﺛﻴﻦ ﺳﻨﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺘﻤﺘ ُﻊ ﺁﺧﺮﻭﻥ‬ ‫ِ‬ ‫ِ ِ‬ ‫َِ‬ ‫ﺼ ُﻞ ﺇﻟﻰ ﻣﺎﺋﺔ ﺳﻨﺔ‪ .‬ﻭﻛﻤﺎ ﺣ ﱠﺪﺩ ﺍﷲُ‬ ‫َ‬ ‫ﺗﺎﺭﻳﺦ ﻣﻴﻼﺩﻙ‪ ،‬ﻭﻫﻮ ﺗﺎﺭﻳﺦ‬ ‫ﺑﺤﻴﺎ ٍﺓ ﻃﻮﻳﻠَ ٍﺔ ﻗﺪ ﺗ‬ ‫ِ‬ ‫ﺑﺪﺍﻳﺔ ﻭﻗﺖ ﺍﻣﺘﺤﺎﻧﻚ‪ ،‬ﻓﻘﺪ ﺣ ﱠﺪﺩ ﻭﻗﺖ ﺍﻧﺘﻬﺎء ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ‪ .‬ﻭﺍﷲ ﻫﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻌﺮﻑ‬ ‫ِ‬ ‫ﻓﻲ ﱢ‬ ‫ﺃﻱ ﺳ ﱟﻦ ﺳﻮﻑ ﺗﻤﻮﺕ‪.‬‬

‫ﻛﻴﻒ َﻳﺠﺐ ﺃﻥ َﻧ َ‬ ‫ﺴﺘﻘﺒﻞ ﺍﻟﻤﻮﺕ؟‬

‫ُ ِ‬ ‫ُ‬ ‫ﻧﻬﺎﻳﺔ ﻓﺘﺮﺓ ﺍﻻﺧﺘﺒﺎﺭ ﻓﻲ ﻫﺬﻩ ﺍﻟ ﱡﺪﻧﻴﺎ‪ ،‬ﻣﺼﺪﺭﺍً ﻟﻠﺴﻌﺎﺩﺓ‬ ‫ﺍﻟﻤﻮﺕ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻳُﻤﺜﱢ ُﻞ‬ ‫ِ‬ ‫ﺺ َﻧ َﺠﺢ ﻓﻲ‬ ‫ﻭﺍﻟﻔﺮﺡ ﻋﻨﺪ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ .‬ﻭﻳﺼﻌﺐ ﺃﻥ ﻳﺸﻌ َ‬ ‫ُﺮ ﺍﻟﻤﺮ ُء ﺑﺎﻷﺳﻰ ﻟ َﺸ ْﺨ ٍ‬ ‫ِ‬ ‫ﺗﺼﺮﻓﺎً‬ ‫ﺑﺎﻟﺤﺰﻥ ﻋﻠﻰ ﺷﺨﺺ ﻣﺎﺕ ﻳُﻤﺜﱢ ُﻞ‬ ‫ﺍﻣﺘﺤﺎﻥ‪ ،‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟ ﻭﻛﺬﻟﻚ‬ ‫ﱡ‬ ‫ُ‬ ‫ﺍﻟﺸﻌﻮﺭ ُ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻣﺘﺎﻋ ُﺐ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺗﺴﺎﻋﺪﻧﺎ‬ ‫ِ‬ ‫ﺃﻛﺜﺮ ﻓﻲ ﻓﻬﻢ ﺟﻤﺎﻝ ﺍﻟﺠﻨﺔ‬

‫ِ‬ ‫ِ‬ ‫ﻧﻤﺮﺽ‪ ،‬ﺃﻭ ﺗﻨﻜﺴ َﺮ‬ ‫ﺃﻥ‬ ‫ﻦ‬ ‫ُﻤﻜ‬ ‫ﻧﻌﺎﻧﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺘﺎﻋﺐ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻳ‬ ‫َ‬ ‫ِ‬ ‫ﺃﺫﺭ ُﻋﻨﺎ ﺃﻭ ﺃﺭﺟﻠُﻨﺎ‪ ،‬ﻭﻳﻤﻜ ُﻦ ﺃﻥ ﻧﺸﻌﺮ ﺑﺎﻟﺒﺮﺩ ﺍﻟﺸﺪﻳﺪ ﺃﻭ ﺍﻟﺤﺮ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﻳﻤﻜﻦ ﺃﻥ‬ ‫ُ‬ ‫ﺗﺘﻮﺭﻡ ُﺟﻠُﻮ ُﺩﻧﺎ‪.. .‬ﺇﻟﺦ‪ .‬ﻭﺍﻧﻈﺮ ﺇﻟﻰ‬ ‫ﻧﺸﻌﺮ ﺑﺂﻻﻡ ﺃﻭ ﺍﺿﻄﺮﺍﺏ ﻓﻲ ﺍﻟﻤﻌﺪﺓ‪ ،‬ﻭﻳﻤﻜﻦ ﺃﻥ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﺻﻮﺭ ﻭﺍﻟﺪﻳﻚ ﻭﻫﻤﺎ ﻓﻲ ﺷﺒﺎﺑﻬﻤﺎ‪ ،‬ﻭﺗﺄﻣﱠﻞ َﻭﺟ َﻬﻴْﻬﻤﺎ ﺍﻵﻥ‪ ،‬ﺳﻮﻑ ﺗﻼﺣﻆ ﺍﻟﻔﺎﺭﻕ‬ ‫ﻭﺍﺿﺤﺎ‪.‬‬ ‫ً‬ ‫ﻭﻳﺨﻠﻖ ﺍﷲ َ‬ ‫ﻧﻘﺎﻁ ﺍﻟﻀﻌﻒ ﻫﺬﻩ ﻟﻺﻧﺴﺎﻥ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻘﻂ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﺷﻲء‬ ‫ِ ِ‬ ‫ِ‬ ‫ُﺠﺮﺩ ﺗﺄﻣﱡﻠﻨﺎ ﻟﻨﻘﺎﻁ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﻀﻌﻒ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ‪،‬‬ ‫ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻭﺑﻤ ﱠ‬ ‫ِ‬ ‫ُﺰ ُ‬ ‫ﻳﻞ ُﻛ ﱠﻞ ﻫﺬﻩ ﺍﻟﻤﺘﺎﻋﺐ‪َ .‬ﻓ ﱢ‬ ‫ﻓﺈﻧﱠﻨﺎ ﻧُﻘ ﱢﺪﺭ َ‬ ‫ﻔﻜﺮ‬ ‫ﻗﻴﻤﺔ ﺍﻟﺠﻨﺔ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ‪ .‬ﻭ ُﺩﺧﻮﻝ ﺍﻟﺠﻨﺔ ﺳﻴ‬ ‫ﱠ‬ ‫ﺍﻟﺤﻴﺎﺓ‪...‬ﻭﺗﺄﻛﺪ ﺃﻧﻪ ﺳﻴﺨﺘﻔﻲ ُﻛﻠﱡﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺴﻮ ُءﻙ ﻓﻲ ﻫﺬﻩ‬ ‫َﺯﻳﱠﻦ ﺍﷲُ‬ ‫َ‬ ‫ﺍﻟﺠﻨﺔ ﺑﺎﻟﻨﱠﻌﻴﻢ ﺍﻟﺬﻱ ﻳﻤﻨﺢ ﻟﻺﻧﺴﺎﻥ ﺃﻗﺼﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻤﺘﻌﺔ‪،‬‬ ‫ﻭﻳﻮﺟﺪ ﻓﻲ‬ ‫َ‬ ‫ِ‬ ‫ﺍﻟﺠﻨﺔ َﻧﻈﺎﺋ ُﺮ ﻭﺃﺷﺒﺎﻩ ‪ -‬ﻻ ﻋﻴﺐ ﻓﻴﻬﺎ ‪ -‬ﻷﻓﻀﻞ ﻣﺎ ُ‬ ‫ُ‬ ‫ﻭﻧﺸﺮﺏ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ‪.‬‬ ‫ﻧﺄﻛﻞ‬ ‫ﻭﻻ‬ ‫ﺍﻟﺤﺮ ﻓﻲ ﺍﻟﺠﻨﺔ ﺃﺑﺪﺍً‪ ،‬ﻛﻤﺎ ﺃﻧﱠﻪ ﻻ ﻳﻤﺮﺽ ﻭﻻ ﻳﺨﺎﻑ‬ ‫ﻳﺸﻌﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺒﺮﺩ ﺃﻭ ﱢ‬ ‫ُ‬ ‫ِ‬ ‫ﺷﺮﻳﺮﺍً‬ ‫ﻭﻻ ﻳﺤﺰﻥ ﻭﻻ ﺗﺼﻴﺒﻪ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺃﺑ ًﺪﺍ‪ .‬ﻭﻻ ﻳُﻤﻜﻨُﻚ ﺃﻥ ﺗﺠ َﺪ ﺇﻧﺴﺎﻧﺎً ﻭﺍﺣﺪﺍً ﱢ‬ ‫ﻷﻥ ﺍﻷﺷﺮﺍﺭ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﻳﻨﻜﺮﻭﻥ ُﻭﺟﻮﺩَﻩ َ‬ ‫ﻓﻲ ﺍﻟﺠﻨﺔ‪ ،‬ﱠ‬ ‫ﻳﻈﻠﱡﻮﻥ ﻓﻲ ﺍﻟﻨﺎﺭ‪،‬‬ ‫ِ‬ ‫ِ‬ ‫َ ﱢ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ﻜﻼﻡ َﺟﻤﻴﻞ‪ ،‬ﻓﻼ‬ ‫ﻷﻧﻬﻢ ﻳﺴﺘﺤﻘﻮﻧﻬﺎ‪ .‬ﻭﻳﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺠﻨﺔ ﺇﻟﻰ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﺑ ٍ‬ ‫ﻳﻐﻀﺒُﻮﻥ‪ ،‬ﻭﻻ ﻳﺼﻴﺤﻮﻥ‪ ،‬ﻭﻻ ﻳﺆﺫﻱ ُ‬ ‫ﺑﻌﻀﻬﻢ ً‬ ‫َﻳ ُﺴ ﱡﺐ ُ‬ ‫ﺑﻌﻀﺎ‪ ،‬ﻭﻻ َ‬ ‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎً‪ .‬ﺑﻞ‬ ‫ِ‬ ‫ﺟﻤﻴﻊ ﺍﻟﻨﺎﺱ ﺍﻷﺧﻴﺎﺭ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ًّ‬ ‫ﺣﻘﺎ ﻭﻳﺆﻣﻨﻮﻥ ﺑﺄﻧﱠﻪ ﻭﺍﺣ ٌﺪ‪،‬‬ ‫ﺗﺠﺪ ﻓﻲ ﺍﻟﺠﻨﺔ‬ ‫َ‬ ‫ِ‬ ‫ﻭﻳﺘﺼﺮ ُﻓﻮﻥ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﺗُﺮﺿﻲ ﺍﷲَ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﺴ َﺘﺤ ﱡﻘﻮﻥ ﺍﻟﺒﻘﺎ َء ﻓﻲ ﺍﻟﺠﻨﺔ‪،‬‬ ‫ﱠ‬ ‫ﻓﻴﻌﻴﺸﻮﻥ ﻓﻴﻬﺎ ﺃﺣﺒّﺎء ﺇﻟﻰ ﺍﻷﺑﺪ‪.‬‬ ‫ِ‬ ‫َ ِ‬ ‫ﺃﻥ ﻓﻲ ﺍﻟﺠﻨﺔ ﺃﺷﻴﺎ َء ﺭﺍﺋ ً‬ ‫ﻌﺮ ُ‬ ‫ﻑ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﱠ‬ ‫ﺍﻟﻘﺼﻮﺭ‬ ‫ﻌﺔ؛ ﺣﻴﺚ ﺗﺰﻳﺪ‬ ‫ﻭﻧ‬ ‫ُ‬ ‫ِ‬ ‫ُ‬ ‫ﻭﺍﻟﺤﺪﺍﺋﻖ ﺍﻟﻈﻠﻴﻠﺔ‪،‬‬ ‫ﺍﻟﺸﺎﻣﺨﺔ ﺍﻟﺠﻤﻴﻠﺔ‪،‬‬ ‫ﻭﺍﻷﻧﻬﺎﺭ ﺍﻟﺠﺎﺭﻳﺔ ﻣﻦ ﺳﻌﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺠﻨﺔ‪.‬‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﱠ‬ ‫ﺃﻥ ﻣﺎ ﺷﺮﺣﻨﺎﻩ ﻻ ﻳﻜﻔﻲ ﻟﻮﺻﻒ ﺍﻟﻨﱢﻌﻢ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﺠﻨﺔ‪َ ،‬ﻓ َﺠﻤﺎﻝ ﺍﻟﺠﻨﺔ ﻳﻔﻮﻕ‬ ‫ِ‬ ‫ﺃﻗﺼﻰ ﻣﺎ ﻳُﻤﻜﻨُﻨﺎ ﺗﺨﻴﱡﻠُﻪ‪.‬‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻬﻮ ﻳﻘﺒﺾ ﺃﺭﻭﺍﺣﻬﻢ ﺑﻠﻄﻒ ﻭﻳﺴﺮ‪ .‬ﻭﻣﻊ ﺍﺟﺘﻴﺎﺭ ﺣﺎﺟﺰ‬ ‫ﺍﻟﻤﻮﺕ ﺗﺒﺪﺃ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ‪.‬‬ ‫ِ‬ ‫ﻭﻟﻦ َ‬ ‫ﻳﻘﺒﺾ ﺍﷲُ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻭﻳﺨﻠُﻖ ﺍﷲ ﻧﻌﻤًﺎ ﻻ ﺣﺼﺮ‬ ‫ﻟﻬﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻟﻴﺮﻯ ﻛﻴﻒ‬ ‫ﺳﻨﺘﺼﺮﻑ ﺗُﺠﺎﻩ ﻫﺬﻩ ﺍﻟﻨﱢ َﻌﻢ ﺍﻟﺘﻲ ﻣﺘﱠﻌﻨﺎ ﺑﻬﺎ‪.‬‬ ‫ﱠ‬ ‫ِ‬ ‫ﺘﺼﺮﻓﺎﺗﻨﺎ‪.‬‬ ‫ﻭﺧﻠﻖ ﺍﷲ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺟﺰﺍ ًءﺍ ﻟ ﱡ‬ ‫َ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻵﺧﺮﺓ؛ ﻓﻴﻘﻮﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﻭﻳﺬﻛﺮ ﻟﻨﺎ ﺍﷲ ﻛﻴﻒ ﺳﻴﻜﺎﻓﺊ‬

‫ﺎﻟﺴ ﱢﻴ َﺌ ِﺔ َﻓ َ‬ ‫ُﺠ َﺰﻯ ﺇِﻻﱠ‬ ‫ﻼﻳْ‬ ‫َﻣﻦ َﺟﺎء ِﺑ ْﺎﻟ َﺤ َﺴ َﻨ ِﺔ َﻓﻠَ ُﻪ َﻋ ْﺸ ُﺮ ﺃَ ْﻣ َﺜﺎﻟِ َﻬﺎ َﻭ َﻣﻦ َﺟﺎء ِﺑ ﱠ‬ ‫ِﻣ ْﺜﻠَ َﻬﺎ َﻭ ُﻫ ْﻢ َﻻ ﻳ ْ‬ ‫ُﻈﻠَ ُﻤ َ‬ ‫‪[160‬‬ ‫ﻮﻥ ] ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪160 :‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻳُﻌﺎﻣﻞ ﺍﷲ ﺍﻟﻨﺎﺱ ﺑﺮﺣﻤﺔ ﻛﺒﻴﺮﺓ‪ ،‬ﻭﻳُﻜﺎﻓﺌُﻬﻢ ﺑﺴﺨﺎ ٍء ﻋﻠﻰ ﻣﺎ ﻗ ﱠﺪﻣُﻮﻩ ﻣﻦ ﺧﻴﺮ‪،‬‬ ‫ِ‬ ‫ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻓﺎﷲ ﻻ ﻳﺠﺎﺯﻱ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﻌﻘﻮﺑﺔ ﺇﻻ ﺑﻤﺎ ﻳﻮﺍﺯﻱ ﺃﻋﻤﺎﻟَﻬﻢ‬ ‫ِ‬ ‫ً‬ ‫ً‬ ‫ُ‬ ‫ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ َﺑﻌﻀﺎ‪ ،‬ﻭﻗﺪ ﻳﺨﺪﻉ ﺷﺨﺺ‬ ‫ﱢ‬ ‫ﺍﻟﺸﺮﻳﺮﺓ‪ .‬ﻭﻻ ﻳﻈﻠﻢ ﺍﷲ ﺃﺣﺪﺍ‪ ،‬ﻭﻗﺪ ﻳﻈﻠﻢ ُ‬ ‫ﻣﺬﻧﺐ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻗﺪ ﻳُﻀﻠﱢﻠُﻬﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﺇﻥ ﻟﻢ ﻳﺆﻣﻦ ﺑﺎﷲ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﺴ َﻴﻌﺎﻗﺒﻪ ﺍﷲ ﺑﺼﻮﺭﺓ ﱠ‬ ‫ﻣﺆﻛﺪَﺓ‪ ،‬ﺃﻣﱠﺎ ﺇﻥ ﻛﺎﻥ ﻣﺆﻣ ًﻨﺎ‪،‬‬ ‫ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ُ ،‬‬ ‫ِ‬ ‫ﻓﻘﺪ ﻳﻌﺎﻗﺒُﻪ ﺍﷲ ﻭﻗﺪ ﻳﻐﻔﺮ ﻟﻪ‪ .‬ﻭﺍﷲ ﻳﺮﻯ ﻭﻳﺴﻤﻊ ﱠ‬ ‫ﻛﻞ ﺷﻲء‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﻬﻮ ﻳﺠﺎﺯﻳﻨﺎ‬ ‫ﻋﻦ ُﻛ ﱢﻞ ﻋﻤﻞ ﻧﻌﻤﻠﻪ‪.‬‬

‫ﺣﻴﺎﺗﻨﺎ ﻓﻲ ﺍﻵﺧﺮﺓ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻴﻬﻤﺎ ﺣﻴﺎ َﺗﻬﻢ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‪،‬‬ ‫ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻫﻤﺎ ﺍﻟﻤﻜﺎﻧﺎﻥ ﺍﻟﻠﺬﺍﻥ ﺳﻴﻘﻀﻲ‬ ‫ُ‬ ‫ﻭﻳﻤ ﱠﺪﻧﺎ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻟﻌﺎﺩﺓ ﺑﺎﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ ﻋﻦ ﻫﺬﻳﻦ ﺍﻟﻤﻜﺎﻧﻴﻦ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻨﺎﻇﺮ ﻃﺒﻴﻌﻴﱠ ٍﺔ َﺧ ﱠ‬ ‫ﻼ َﺑ ٍﺔ‪ ،‬ﺃﻭ َ‬ ‫ﺭﺃﻳﺖ ﻣﻨﺎﻇ َﺮ‬ ‫ُﺭﺑﱠﻤﺎ ﺗﻜﻮﻥ ﻗﺪ ﺫﻫﺒﺖ ﺇﻟﻰ ﺃﻣﺎﻛ َﻦ ﺫﺍﺕ‬ ‫َ‬ ‫ْﺖ ﱠ‬ ‫ﺃﻣﺎﻛﻦ ﺗﻤﻨﱠﻴ َ‬ ‫ُ‬ ‫ﻭﺭﺑﱠﻤﺎ ﺗﻜﻮﻥ ﻫﻨﺎﻙ‬ ‫ﺗﺘﺮ َﻛﻬﺎ ﺃﺑﺪﺍً‪ .‬ﻓﻴﺠﺐ‬ ‫ﺃﻻ ُ‬ ‫ﺗﺴﺤ ُﺮ ﺍﻷﻟﺒﺎﺏ ﻓﻲ ﺍﻟﺴﻴﻨﻤﺎ‪ُ ،‬‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ﺃﻥ ﱠ‬ ‫َ‬ ‫ﺗﺘﺬﻛﺮ ﱠ‬ ‫ﻣﻘﺎﺭﻧﺘُﻪ ﺑ ﱟ‬ ‫ﺄﻱ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﻭﻳﺘﻤﺘﱠ ُﻊ‬ ‫ﺍﻟﺠﻨﺔ‬ ‫ﺃﻥ‬ ‫ﺃﺟﻤﻞ ﺑﻤﺎ ﻻ ﻳﻤﻜ ُﻦ َ‬ ‫ِ ِ‬ ‫ِ‬ ‫ُﺆﻣﻨُﻮﻥ ﻓﻲ ﺍﻟﺠﻨﺔ ِﺑ َ‬ ‫ﻄ‬ ‫ﺍﻟﻤ‬ ‫ﻌﺎﻡ ﺃﺷﻬﻰ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺄﻛﻠﻮﻧﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺑﻜﺜﻴﺮ‪.‬‬ ‫ٍِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻳُﺨﺒ ُﺮﻧﺎ ﺍﷲ ﺧﺎﻟ ُﻖ ﺍﻟﺠﻤﺎﻝ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟَﻢ ﺃﻧﱠﻪ َﺧﻠَﻖ ﻓﻲ ﺍﻟﺠﻨﺔ ﺍﻟﺘﻲ ﺃﻋ ﱠﺪﻫﺎ ﻟﻠﻤﺆﻣﻨﻴﻦ‬ ‫ِ‬ ‫ﺍﻟﻤﺨﻠﺼﻴﻦ َﺟ َﻤ ً‬ ‫ﺎﻻ ﺃﻋﻈ َﻢ ﺑﻜﺜﻴﺮ‪.‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

‫ﻳﻦ ﺁ َﻣ ُﻨ ْ‬ ‫ﻮﺍ َﻭ َﻋ ِﻤﻠُ ْ‬ ‫َﻭﺍﻟﱠ ِﺬ َ‬ ‫ﺎﺕ‬ ‫ﻮﺍ ﱠ‬ ‫ﺍﻟﺼﺎﻟِ َﺤ ِ‬ ‫َﻻ ُﻧ َﻜﻠﱢ ُ‬ ‫ﻒ َﻧ ْﻔﺴﺎً ﺇِﻻﱠ ُﻭ ْﺳﻌ َ‬ ‫َﻬﺎ ﺃُ ْﻭﻟَـ ِﺌ َﻚ‬ ‫ﻴﻬﺎ َﺧﺎﻟِ ُﺪ َ‬ ‫ﺎﺏ ْﺍﻟ َﺠ ﱠﻨ ِﺔ ُﻫ ْﻢ ِﻓ َ‬ ‫ﻭﻥ‬ ‫ﺃَ ْﺻ َﺤ ُ‬ ‫]ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪[42 :‬‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

‫َﻭﺍﻟﱠ ِﺬ َ‬ ‫ﺎﺕ ﻟَ ُﻨ َﺒ ﱢﻮ َﺋ ﱠﻨ ُﻬﻢ‬ ‫ﻳﻦ ﺁ َﻣ ُﻨﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﱠ‬ ‫ﺍﻟﺼﺎِﻟ َﺤ ِ‬ ‫ﱢﻣ َﻦ ْﺍﻟ َﺠ ﱠﻨ ِﺔ ُﻏ َﺮﻓﺎً َﺗ ْﺠﺮﻱ ِﻣﻦ َﺗ ْﺤ ِﺘ َﻬﺎ َْ‬ ‫ﺍﻷ ْﻧ َﻬﺎ ُﺭ‬ ‫ِ‬ ‫ﻴﻬﺎ ِﻧ ْﻌ َﻢ ﺃَ ْﺟ ُﺮ ْﺍﻟﻌَﺎ ِﻣﻠِ َ‬ ‫َﺧﺎﻟِ ِﺪ َ‬ ‫ﻳﻦ ِﻓ َ‬ ‫ﻴﻦ‬ ‫]ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪[58 :‬‬

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‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ﻴﻬﺎ َﻣﺎ َﺗ ْﺸ َﺘﻬﻲ ﺃَ ُ‬ ‫َﻭﻟَ ُﻜ ْﻢ ِﻓ َ‬ ‫ﻧﻔ ُﺴ ُﻜ ْﻢ َﻭﻟَ ُﻜ ْﻢ‬ ‫ِ‬ ‫ﻴﻬﺎ َﻣﺎ َﺗ ﱠﺪ ُﻋ َ‬ ‫ِﻓ َ‬ ‫ﻮﻥ‬ ‫‪[31‬‬ ‫ﻓﺼﻠﺖ‪31:‬‬ ‫]ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪:‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

‫ﻴﻦ‬ ‫ﻴﻦ َﻣﺎ ﺃَ ْﺻ َﺤ ُ‬ ‫َﻭﺃَ ْﺻ َﺤ ُ‬ ‫ﺎﺏ ْﺍﻟ َﻴ ِﻤ ِ‬ ‫ﺎﺏ ْﺍﻟ َﻴ ِﻤ ِ‬ ‫ﻀﻮ ٍﺩ َﻭ َﻃ ْﻠﺢ ﱠﻣ ُ‬ ‫ِﻓﻲ ِﺳ ْﺪ ٍﺭ ﱠﻣ ْﺨ ُ‬ ‫ﻨﻀﻮ ٍﺩ َﻭ ِﻇ ﱟﻞ‬ ‫ٍ‬ ‫ﻮﺏ َﻭ َﻓﺎ ِﻛ َﻬ ٍﺔ َﻛ ِﺜﻴ َﺮ ٍﺓ‬ ‫ﱠﻣ ْﻤ ُﺪﻭ ٍﺩ َﻭ َﻣﺎء ﱠﻣ ْﺴ ُﻜ ٍ‬ ‫َ‬ ‫ﻮﻋ ٍﺔ َﻭَﻻ َﻣ ْﻤ ُﻨ َ‬ ‫ﱠﻻ َﻣ ْﻘ ُﻄ َ‬ ‫ﻮﻋ ٍﺔ‬ ‫‪[27‬‬ ‫]ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‪27--33 :‬‬

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‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫ِ‬ ‫ﻭﻳﺨﺒﺮﻧﺎ ﺍﷲ ُﺳﺒﺤﺎ َﻧﻪ ﱠ‬ ‫ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤ ﱡﻘﻮﻥ ﺍﻟﺠﻨﱠ َﺔ ﺳ َﻴ َﻈﻠﱡﻮﻥ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻷﺑﺪ‪:‬‬

‫ﺎﺕ َﻻ ُﻧ َﻜﻠﱢ ُ‬ ‫ﻮﺍ َﻭ َﻋ ِﻤﻠُ ْ‬ ‫ﻳﻦ ﺁ َﻣ ُﻨ ْ‬ ‫َﻭﺍﻟﱠ ِﺬ َ‬ ‫ﻒ َﻧ ْﻔﺴﺎً ﺇِﻻﱠ ُﻭ ْﺳﻌ َ‬ ‫َﻬﺎ ﺃُ ْﻭﻟَـ ِﺌ َﻚ‬ ‫ﻮﺍ ﱠ‬ ‫ﺍﻟﺼﺎﻟِ َﺤ ِ‬ ‫ﻴﻬﺎ َﺧﺎﻟِ ُﺪ َ‬ ‫ﺎﺏ ْﺍﻟ َﺠ ﱠﻨ ِﺔ ُﻫ ْﻢ ِﻓ َ‬ ‫‪[42‬‬ ‫ﻭﻥ ]ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪42 :‬‬ ‫ﺃَ ْﺻ َﺤ ُ‬

‫ِ‬ ‫ِ‬ ‫ﺤﺼ َﻞ‬ ‫ﻭﻳﺴﻌ ُﺪ ﺍﻟﻤﺆﻣﻦ ﺃﺳﺎﺳﺎً ﺑﺮﺿﻮﺍﻥ ﺍﷲ‪ ،‬ﻓﻴﻌﺮﻑ ﺃﻧﱠﻬﺎ ُ‬ ‫ﺃﻛﺒﺮ ﺳﻌﺎﺩﺓ ﻳُﻤﻜﻦ ﺃﻥ َﻳ ُ‬ ‫ﻋﻠﻴﻬﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺸﻌُﺮ ﺑﺬﻟﻚ‪.‬‬

‫ﺍﻟﻌﺬﺍﺏ ﻓﻲ ّ‬ ‫ﻟﻠﺠﺎﺣﺪﻳﻦ‬ ‫ﺟﻬﻨﻢ ّ‬ ‫ﺇﻥ ﺍﻟﺠﺎﺣﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻓﻀﻮﻥ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻮﺟﻮﺩ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻳﺤﺼﻠﻮﻥ ﻋﻠﻰ‬ ‫ِِ ِ‬ ‫ﺰﺍء ﻓﻌﻠﻬﻢ‪ .‬ﻭﻻ َﻳﻘ َﺒ ُﻞ ﻫﺆﻻء ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﷲ‪ ،‬ﻭﺑﺄﻧﱠﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻳﺨﻠﻖ ﱠ‬ ‫ﻛﻞ ﺷﻲء‪،‬‬ ‫َﺟ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻥ ُ‬ ‫َ‬ ‫ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﻻ ﻳُ َﺆ ﱡﺩ َ‬ ‫ﻭﻳﻐﺘﺮ َ‬ ‫ﻤﺮ ُﺩﻭﻥ‬ ‫ﻭﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﺍﻟﻤﻄﻠﻮﺑﺔ ﻣﻨﻬُﻢ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ َﻓﻬُﻢ َﻳ َﺘ ﱠ‬ ‫ﱡ‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ‪ .‬ﻭﺟﺰﺍ ًء ً‬ ‫ُﻠﻘﻰ ﻫﺆﻻء ﻓﻲ ﺍﻟﻨﺎﺭ ﻭﻳ َ‬ ‫ﻭﻓﺎﻗﺎ ﻟﺬﻟﻚ ﺳﻴ َ‬ ‫ُﻌﺎﻗﺒﻮﻥ ﺑﻬﺎ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻳﺮﺗﻜ ُﺐ ُ‬ ‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺟﺮﺍﺋ َﻢ ﻣُﺘﻨ ﱢﻮ َﻋ ًﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ‪ .‬ﻭﻳﻤﻜﻦ ﺃﻻ ﻳﻌﺎﻗﺒﻮﺍ ﻋﻠﻰ ﻣﺎ‬ ‫ِ‬ ‫ﻓﻌﻠﻮﺍ ﺇﻥ ﻟﻢ ُ‬ ‫ﺃﻥ ﺍﷲ ﻳﺮﺍﻫﻢ ﻓﻲ ُﻛ ﱢﻞ َ‬ ‫ُﺪﺭ ُﻛﻮﻥ ﱠ‬ ‫ﻳﺮﺍﻫﻢ‪ ،‬ﱠ‬ ‫ﻳﻜﻦ ﺃﺣ ٌﺪ ُ‬ ‫ﻟﺤﻈ ٍﺔ‪،‬‬ ‫ﻭﻟﻜﻦ ﻫﺆﻻء ﻻ ﻳ‬ ‫ﻭﻳﻌﺮﻑ ﺣﺘﻰ ﻣﺎ ﻳﺪﻭﺭ ﻓﻲ ﻋﻘﻮﻟﻬﻢ ﻭﻣﺎ ﺗﻮﺳﻮﺱ ﺑﻪ ﺻﺪﻭﺭﻫﻢ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﱢﺮﺓ ﺃﻭ ﺍﻟﺴﻴﱢﺌﺔ ﺍﻟﺘﻲ ﻗﺎﻡ ﺑﻬﺎ‪ .‬ﻭﻳﺘﱠﺼ ُ‬ ‫ﻭﺳﻮﻑ ﻳ َ‬ ‫ﻒ‬ ‫ُﺠﺎﺯﻯ ُﻛ ﱡﻞ‬ ‫ﺇﻧﺴﺎﻥ ﺑﺎﻷﻓﻌﺎﻝ ﺍﻟﺨﻴ َ‬ ‫ٍ‬ ‫ِ‬ ‫ُﺒﺸ ُﺮﻧﺎ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﱠ ﱠ‬ ‫ﺍﷲ ﻓﻲ ﺫﻟﻚ ﺑﺎﻟﻌﺪﺍﻟﺔ ﺍﻟﻤُﻄﻠَﻘﺔ‪ ،‬ﻓﻴ ﱢ‬ ‫ﱢﺮ ﺳﻮﻑ‬ ‫ﺃﻥ ﺃﻗﻞ ﻓ ٍ‬ ‫ﻌﻞ َﺧﻴ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻹﻧﺴﺎﻥ ِﺑﺴﺨﺎ ٍء َ‬ ‫ُ‬ ‫َ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻣﻦ ُﺫﻧﻮﺑﻬﻢ‪،‬‬ ‫ﻳﻜﺎﻓﺊ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻴُﻜﺎﻓ ُﺊ ﻛﺬﻟﻚ َ‬ ‫ﻭﻛ َﺮ ٍﻡ‪َ ،‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﺳﺄَﻟُﻮﻩ ﺍﻟﻤﻐﻔ َﺮ َﺓ ﻭﺍﻟ َﻌ ْﻔﻮ‪ .‬ﻭﻳُﻨﺬ ُﺭ ﺍﷲُ ﻣُﻘﺎﺑ َﻞ ﺫﻟﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﻪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻻ‬ ‫ِ‬ ‫ُﻮﻥ ﺃﻭﺍﻣﺮﻩ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭ َﻳ ُﻈ ﱡﻨ َ‬ ‫ﻳُﻄﻴﻌ َ‬ ‫ﻮﻥ ﺃﻧﱠﻪ ﻻ ﺣﻴﺎﺓ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ﻭﻳﺸﺮ ُﺡ ﺍﷲُ‬ ‫ﻭﺍﻟﻨﺎﺭ ﻫﻲ َﺟﺰﺍء ﺍﻟﻤُﺬﻧﺒ َ‬ ‫ﺍﻟﺘﻤﺮﺩ ﻋﻠﻰ ﺍﷲ‪،‬‬ ‫ﻴﻦ ﺍﻟﺬﻳﻦ َﻳﺮ َﺗﻜﺒُﻮﻥ ﺟﺮﻳﻤﺔ ﱡ‬ ‫ُ‬ ‫َ‬ ‫ِ ِ‬ ‫َ‬ ‫ﺣﺎﻝ ﻫﺆﻻء ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻘﻮﻟﻪ‪:‬‬

‫ﻳﻨ ُﻬ ْﻢ ﻟَ ْﻬﻮﺍً َﻭﻟَ ِﻌﺒﺎً َﻭ َﻏ ﱠﺮ ْﺗ ُﻬ ُﻢ ْﺍﻟ َﺤﻴ ُ‬ ‫ﻳﻦ ﺍ ﱠﺗ َﺨ ُﺬ ْ‬ ‫ﻭﺍ ِﺩ َ‬ ‫ﻨﺴ ُ‬ ‫ﺍﻟﱠ ِﺬ َ‬ ‫ﺎﻫ ْﻢ‬ ‫َﺎﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻓ ْﺎﻟﻴ ْ‬ ‫َﻮ َﻡ َﻧ َ‬ ‫َﻮ ِﻣ ِﻬ ْﻢ َﻫ َـﺬﺍ َﻭ َﻣﺎ َﻛ ُﺎﻧ ْ‬ ‫َﻛ َﻤﺎ َﻧ ُﺴ ْ‬ ‫َﺠ َﺤ ُﺪ َ‬ ‫ﻭﻥ ]ﺳﻮﺭﺓ‬ ‫ﻮﺍ ِﺑﺂﻳَﺎ ِﺗ َﻨﺎ ﻳ ْ‬ ‫ﻮﺍ ﻟِ َﻘﺎء ﻳ ْ‬ ‫‪[51‬‬ ‫ﺍﻷﻋﺮﺍﻑ‪51 :‬‬

‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

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‫ِ‬ ‫ِ‬ ‫ﺃﻛﺜﺮ ِﻣﻤﱠﺎ ﱠ‬ ‫ﻭﻳُﺨﺒ ُﺮﻧﺎ ﺍﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﱠ‬ ‫َ‬ ‫ﻳﺘﻮﻗﻊ‪َ ،‬ﻓﻴﻜﻔﻴﻪ ﺃﻥ‬ ‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﺃﻥ‬ ‫ُ‬ ‫ﺳﻴﺤﺼﻞ ﻋﻠﻰِ َ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﱢ‬ ‫ﻧﻔﺴﻪ ‪ -‬ﺑ ُﻘﺪﺭﺓ ﺍﷲ ‪ -‬ﻗﺪ‬ ‫ُﻔﻜ َﺮ ﻓﻲ ﺷﻲء ﺃﻭ‬ ‫َ‬ ‫ﻳﺮﻏﺐ ﻓﻲ ﺍﻟﺴﻔﺮ ﺇﻟﻰ ﻣﻜﺎﻥ ﻣﺎ‪ ،‬ﻟ َﻴﺠ َﺪ َ‬ ‫ِ‬ ‫ُﻘﺮ ُﺭ ﺍﷲ ﻓﻲ ﺇﺣﺪﻯ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻣﺎ‬ ‫ﺣﺼﻞ ﻋﻠﻰ ﻣﺎ ﻳُﺮﻳ ُﺪ ﻓﻲ ﻟﺤﻈﺔ ﻭﺍﺣﺪﺓ ‪ .‬ﻭﻳ ﱢ‬ ‫ﻳﻠﻲ‪:‬‬

‫َﻧ ْﺤ ُﻦ ﺃَ ْﻭﻟِﻴ ُ‬ ‫َﺎﺅ ُﻛ ْﻢ ِﻓﻲ ْﺍﻟ َﺤﻴَﺎ ِﺓ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ َﻭ ِﻓﻲ ْﺍﻵ ِﺧ َﺮ ِﺓ َﻭﻟَ ُﻜ ْﻢ ِﻓ َ‬ ‫ﻴﻬﺎ َﻣﺎ َﺗ ْﺸ َﺘ ِﻬﻲ‬ ‫ﺃَ ُ‬ ‫ﻴﻬﺎ َﻣﺎ َﺗ ﱠﺪ ُﻋ َ‬ ‫ﻧﻔ ُﺴ ُﻜ ْﻢ َﻭﻟَ ُﻜ ْﻢ ِﻓ َ‬ ‫‪[31‬‬ ‫ﺼﻠﺖ‪31 :‬‬ ‫ﻮﻥ ]ﺳﻮﺭﺓ ُﻓ ﱢ‬

‫ِ ُ ِ‬ ‫ِ‬ ‫ﺗﻮﺿﺢ َﺟ َ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﱢ‬ ‫ﻤﺎﻝ ﺍﻟﺠﻨﺔ‪:‬‬ ‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻌﻀﺎً ﻣﻦ ﺁﻳﺎﺕ‬

‫ﻮﻥ ِﻓ َ َ‬ ‫َ‬ ‫َﻣ َﺜ ُﻞ ْﺍﻟ َﺠ ﱠﻨ ِﺔ ﺍﻟﱠ ِﺘﻲ ُﻭ ِﻋ َﺪ ْﺍﻟ ُﻤ ﱠﺘ ُﻘ َ‬ ‫ﺁﺳ ٍﻦ َﻭﺃَ ْﻧ َﻬﺎ ٌﺭ ِﻣﻦ‬ ‫ْﺮ ِ‬ ‫ﻴﻬﺎ ﺃ ْﻧ َﻬﺎ ٌﺭ ﱢﻣﻦ ﱠﻣﺎء ﻏﻴ ِ‬ ‫َ‬ ‫ﻟﱠﺒَﻦ ﻟﱠ ْﻢ َﻳ َﺘ َﻐﻴ ْ َ‬ ‫ﱠﱠ ﱢ ﱠ‬ ‫ﺎﺭ ِﺑ َ‬ ‫ﻴﻦ َﻭﺃَ ْﻧ َﻬﺎ ٌﺭ ﱢﻣ ْﻦ َﻋ َﺴ ٍﻞ‬ ‫ٍ‬ ‫ﱠﺮ ﻃ ْﻌ ُﻤ ُﻪ َﻭﺃ ْﻧ َﻬﺎ ٌﺭ ﱢﻣ ْﻦ َﺧ ْﻤ ٍﺮ ﻟﺬ ٍﺓ ﻟﻠﺸ ِ‬ ‫ﻴﻬﺎ ِﻣﻦ ُﻛ ﱢﻞ ﱠ‬ ‫ﺍﻟﺜ َﻤ َﺮ ِ ْ ٌ‬ ‫ﺼ ًّﻔﻰ َﻭﻟَ ُﻬ ْﻢ ِﻓ َ‬ ‫ﱢﻬ ْﻢ َﻛ َﻤ ْﻦ ُﻫ َﻮ َﺧﺎﻟِ ٌﺪ ِﻓﻲ‬ ‫ﱡﻣ َ‬ ‫ﺍﺕ َﻭ َﻣﻐ ِﻔ َﺮﺓ ﱢﻣﻦ ﱠﺭﺑ ِ‬ ‫ﱠ‬ ‫ﺎﺭ َﻭ ُﺳ ُﻘﻮﺍ َﻣﺎء َﺣ ِﻤﻴﻤﺎً َﻓ َﻘ ﱠﻄ َﻊ ﺃَ ْﻣﻌ ُ‬ ‫‪[15‬‬ ‫َﺎءﻫ ْﻢ ]ﺳﻮﺭﺓ ﻣﺤﻤﺪ‪15 :‬‬ ‫ﺍﻟﻨ ِ‬ ‫َﻭﺍﻟﱠ ِﺬ َ‬ ‫َﻮ َﺋ ﱠﻨ ُﻬﻢ ﱢﻣ َﻦ ْﺍﻟ َﺠ ﱠﻨ ِﺔ ُﻏ َﺮﻓﺎً َﺗ ْﺠ ِﺮﻱ‬ ‫ﻳﻦ ﺁ َﻣ ُﻨﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﱠ‬ ‫ﺎﺕ ﻟَ ُﻨﺒ ﱢ‬ ‫ﺍﻟﺼﺎﻟِ َﺤ ِ‬ ‫ِﻣﻦ َﺗ ْﺤ ِﺘ َﻬﺎ َْ‬ ‫ﻴﻬﺎ ِﻧ ْﻌ َﻢ ﺃَ ْﺟ ُﺮ ْﺍﻟﻌَﺎ ِﻣﻠِ َ‬ ‫ﺍﻷ ْﻧ َﻬﺎ ُﺭ َﺧﺎﻟِ ِﺪ َ‬ ‫ﻳﻦ ِﻓ َ‬ ‫ﻴﻦ ]ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪:‬‬ ‫‪[58‬‬ ‫‪58‬‬ ‫َ‬ ‫ﺎﺕ َﻋ ْﺪ ٍﻥ َﻳ ْﺪ ُﺧﻠُ َ‬ ‫َﺟ ﱠﻨ ُ‬ ‫ُﺤﻠﱠ ْﻮ َﻥ ِﻓ َ‬ ‫َﺎﺳ ُﻬ ْﻢ‬ ‫ﻮﻧ َﻬﺎ ﻳ َ‬ ‫ﺎﻭ َﺭ ِﻣﻦ َﺫ َﻫ ٍﺐ َﻭﻟُ ْﺆﻟُﺆﺍً َﻭﻟِﺒ ُ‬ ‫ﻴﻬﺎ ِﻣ ْﻦ ﺃ َﺳ ِ‬ ‫ِﻓ َ‬ ‫‪[33‬‬ ‫ﻴﻬﺎ َﺣ ِﺮﻳ ٌﺮ ]ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪33 :‬‬ ‫َﻮ َﻡ ِﻓﻲ ُﺷ ُﻐ ٍﻞ َﻓﺎ ِﻛ ُﻬ َ‬ ‫ﺍﺟ ُﻬ ْﻢ ِﻓﻲ ِﻇ َﻼ ٍﻝ‬ ‫ﻮﻥ ُﻫ ْﻢ َﻭﺃَ ْﺯ َﻭ ُ‬ ‫ﺇِ ﱠﻥ ﺃَ ْﺻ َﺤ َ‬ ‫ﺎﺏ ْﺍﻟ َﺠ ﱠﻨ ِﺔ ْﺍﻟﻴ ْ‬ ‫َﻋﻠَﻰ َْ‬ ‫ﻴﻬﺎ َﻓﺎ ِﻛ َﻬ ٌﺔ َﻭﻟَ ُﻬﻢ ﱠﻣﺎ َﻳ ﱠﺪ ُﻋ َ‬ ‫ﺍﻷ َﺭﺍ ِﺋ ِﻚ ُﻣ ﱠﺘ ِﻜ ُﺆ َ‬ ‫ﻭﻥ ﻟَ ُﻬ ْﻢ ِﻓ َ‬ ‫ﻮﻥ ]ﺳﻮﺭﺓ ﻳﺲ‪:‬‬ ‫‪[55‬‬ ‫‪55-57‬‬ ‫‪57‬‬ ‫ﱟ‬ ‫ﻀﻮ ٍﺩ َﻭ َﻃ ْﻠﺢ ﱠﻣ ُ‬ ‫ِﻓﻲ ِﺳ ْﺪ ٍﺭ ﱠﻣ ْﺨ ُ‬ ‫ﻮﺏ َﻭ َﻓﺎ ِﻛ َﻬ ٍﺔ‬ ‫ﻨﻀﻮ ٍﺩ َﻭ ِﻇﻞ ﱠﻣ ْﻤ ُﺪﻭ ٍﺩ َﻭ َﻣﺎء ﱠﻣ ْﺴ ُﻜ ٍ‬ ‫ٍ‬ ‫ﻮﻋ ٍﺔ َﻭَﻻ َﻣ ْﻤ ُﻨ َ ُ‬ ‫ﺵ ﱠﻣ ْﺮ ُﻓ َ‬ ‫َﻛ ِﺜﻴ َﺮ ٍﺓ ﱠﻻ َﻣ ْﻘ ُﻄ َ‬ ‫ﻮﻋ ٍﺔ ]ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‪:‬‬ ‫ﻮﻋ ٍﺔ َﻭﻓ ُﺮ ٍ‬ ‫‪[34‬‬ ‫‪34-28‬‬ ‫‪28‬‬

‫ﻫﺎﺭﻭﻥ ﻳﺤﻴﻰ )ﻋﺪﻧﺎﻥ ﺃﻭﻗﻄﺎﺭ(‬

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‫َﺫﻟِ َﻚ ِﺑﺄَ ﱠﻧ ُﻬ ْﻢ َﻗﺎﻟُ ْ‬ ‫ﻮﺍ ﻟَﻦ َﺗ َﻤ ﱠﺴ َﻨﺎ ﱠ‬ ‫ﺍﺕ َﻭ َﻏ ﱠﺮ ُﻫ ْﻢ ِﻓﻲ ِﺩﻳ ِﻨ ِﻬﻢ ﱠﻣﺎ‬ ‫ﺍﻟﻨﺎ ُﺭ ﺇِﻻﱠ ﺃَﻳﱠﺎﻣﺎً ﱠﻣ ْﻌ ُﺪﻭ َﺩ ٍ‬ ‫َﻛ ُﺎﻧ ْ‬ ‫ﻮﺍ ﻳ َْﻔ َﺘ ُﺮ َ‬ ‫‪[24‬‬ ‫ﻭﻥ ]ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪24 :‬‬ ‫ﻏﻴﺮ ﺍﻟﻘﻮﻳﻤﺔ‪،‬‬ ‫ﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﻤﺴﻠﻢِ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺃﺧﻄﺎ َء ُﻩ ﻭﺃﻓﻌﺎﻟَﻪ َ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺪ َﻡ ﻭﻳﺪﻋ َﻮ ﻭﻳﺴﻌﻰ ﻟﻴُﺴﺎﻣ َﺤﻪ ﺍﷲ‪ .‬ﻭﻳﺨﺒﺮﻧﺎ ﺍﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﺃﻧﱠﻪ ﺳﻮﻑ ﻳﻐﻔﺮ ﱠ‬ ‫ﺍﻟﺘﻮ َﺑﺔ ﺍﻟﺼﺎﺩ َﻗﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻘﺮﺭﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬ ‫ﺷﺮﻳﻄﺔ ْ‬ ‫ﺃﻱ ﺧﻄﺈٍ‬ ‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﻳﻦ ﺃَ ْﺳ َﺮ ُﻓﻮﺍ َﻋﻠَﻰ ﺃَ ُ‬ ‫ُﻗ ْﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َﻱ ﺍﻟﱠ ِﺬ َ‬ ‫ﺍﷲ ﺇِ ﱠﻥ‬ ‫ﻧﻔ ِﺴ ِﻬ ْﻢ َﻻ َﺗ ْﻘ َﻨ ُﻄﻮﺍ ِﻣﻦ ﱠﺭ ْﺣ َﻤ ِﺔ ﱠِ‬ ‫ﱠَ‬ ‫ﺍﷲ ﻳ َْﻐ ِﻔ ُﺮ ﱡ‬ ‫‪[53‬‬ ‫ﻮﺏ َﺟ ِﻤﻴﻌﺎً ﺇِﱠﻧ ُﻪ ُﻫ َﻮ ْﺍﻟ َﻐ ُﻔﻮ ُﺭ ﺍﻟ ﱠﺮ ِﺣﻴ ُﻢ ]ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪53 :‬‬ ‫ﺍﻟﺬ ُﻧ َ‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﻳﻌﺮ َ‬ ‫ﻭﻳﺴﺄﻝ ﺍﷲَ ﺃﻥ ﻳﻐﻔﺮﻫﺎ ﻟَ ُﻪ‪ ،‬ﻭﻳُﺴﺎﻣ َﺤﻪ‬ ‫ﻑ ﺃﺧﻄﺎ َء ُﻩ‬ ‫ﻭﻣﻦ ﺃﻫ ﱢﻢ ﺍﻷﺷﻴﺎء ﻟﻺﻧﺴﺎﻥ ﺃﻥ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُﺤ َﺘ َﻤﻞ ‪.‬‬ ‫ﻧﻔﺴﻪ ﻣ َﻦ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ ﺍﻟﺬﻱ ﻻ ﻳ ْ‬ ‫ﻟ َﻴﺘﺠﻨﱠ َﺐ ﺍﻟﻨﺪ َﻡ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻳُﻨﻘ َﺬ َ‬

‫ﺍﻟﺨﻼﺻﺔ‬

‫ِ‬ ‫ِ‬ ‫ﻭﺍﻷﻛﺜﺮ ﺃﻫﻤﻴ ً‬ ‫ﺍﻟﺠﻮﻫﺮ َ‬ ‫َ‬ ‫ﱠﺔ‬ ‫ﻳﺔ‬ ‫ﺍﻟﺤﻘﺎﺋﻖ‬ ‫ﺃﻃﻔﺎﻟﻲ ﺍﻷﻋ ﱠﺰﺍء ﺗﻨﺎ َﻭﻟﻨﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﻲ ﺣﻴﺎﺗﻨﺎ‪ .‬ﻭﺳﺄﻟﻨﺎ ﺃﺳﺌﻠﺔ ﻋﺪﻳﺪ ًﺓ؛ ﻣﻨﻬﺎ‪» :‬ﻣﺎ ﻫﻮ ﺍﻟﻐﺮﺽ ﻣﻦ ﺣﻴﺎﺗﻨﺎ؟«‪ ،‬ﻭ»ﻣﺎ ﻫﻮ‬ ‫ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﻣﻨﺎ ﺭﺑﱡﻨﺎ ﺍﻟﺬﻱ َﺧﻠَ َﻘﻨﺎ‪َ ،‬‬ ‫ﻭﺧﻠَﻖ ُﻛ ﱠﻞ ﺷﻲء ﺣﻮﻟَﻨﺎ؟ « ‪.‬ﻭ»ﻣﺎ ﻫﻲ‬ ‫ِ‬ ‫ﻣﺴﺆﻭﻟﻴﺎﺗُﻨﺎ ﻧﺤ َﻮ ﺧﺎﻟﻘﻨﺎ؟«‪ ،‬ﻭ»ﻣﺎ ﻫﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ؟«‪ ،‬ﻭ»ﻟﻤﺎﺫﺍ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ‬ ‫ِ‬ ‫ﻧﺨﺎﻑ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ؟«‪...‬ﺇﻟﺦ‪.‬‬ ‫ﻓﻨﺮﺟﻮ ﺃﻥ ﺗُ ﱢ‬ ‫ﻔﻜ َﺮ ﻓﻲ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﺗﻔﻜﻴﺮﺍ ً‬ ‫ﺻﻐﻴﺮ ًّ‬ ‫ﺟﺪﺍ‪ ،‬ﻭﻟﻜﻦ ﻻ‬ ‫ﻋﻤﻴﻘﺎ‪ ،‬ﻭﺃﻧﺖ ﺍﻵﻥ‬ ‫ٌ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ُ‬ ‫ُﻘﺎﺭ ُﻥ ﱢ‬ ‫ﻭﻳﻨﺘﻈﺮ‬ ‫ﺑﺄﻱ ﺃﻟَ ٍﻢ ﻳُﻤﻜﻦ ﺃﻥ ﻳُﺘﺼ ﱠﻮ َﺭ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ ﻋﻘﺎﺑﺎً ﺷﺪﻳﺪﺍً ﻻ ﻳ َ‬ ‫ِ‬ ‫ﻳﺘﻀﺮﻉ ُ‬ ‫ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﺗﻤﺘﻠ ُﺊ ﺍﻟﻨﺎﺭ ﺑﺎﻟﺨﻮﻑ ﻭﺍﻵﻟﻢ ﻭﺍﻟﻴﺄﺱ ﻭﺍﻟﺘﱠ‬ ‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﷲ‬ ‫ﻌﺎﺳﺔ‪.‬‬ ‫ﱠ‬ ‫َِ‬ ‫ً‬ ‫ُ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﻜﻮﻥ‬ ‫ﻃﺮﻳﻘﺎ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﻧﺎﺭ َﺟﻬﻨﱠﻢ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ َﻳﺪﺧﻞ‬ ‫ﻳﺴﺄﻟﻮ َﻧﻪ‬ ‫ُ‬ ‫ﻣﺮ ﺍﻟﻜﻼﻡ ﺳﺎﺑﻘﺎ ﻋﻦ ﺍﻟﻨﺪﻡ ﺍﻟﺬﻱ‬ ‫ﺍﻟﻮﻗﺖ ﺍﻟﻤ ُ‬ ‫ُﺘﺎﺡ ﻟﻠﺸﻌﻮﺭ ﺑﺎﻷﺳﻒ ﻭﺍﻟﻨﺪﻡ ﻗﺪ ﻓﺎﺕ‪ ،‬ﻭﻗﺪ ّ‬ ‫ِ‬ ‫ِ‬ ‫ﺷﻌﺮ ﺑﻪ ﻓﺮﻋﻮﻥ ﺣ َ‬ ‫ﺻﺎ ﺣﺘّﻰ ﻟﺤﻈﺔ ﻣﻮﺗﻪ‪ ،‬ﻭﻟﻜﻨﻪ‬ ‫ﻴﻦ َﻏﺮﻕ‪ .‬ﻭﻳﻤﻨﺢ ﺍﷲ ﻟﻺﻧﺴﺎﻥ ُﻓ َﺮ ً‬ ‫ِ‬ ‫ِ‬ ‫ُﺠﺮﺩ ﻣﻮﺗ ِﻪ ﻳﻜﻮﻥ ﻗﺪ ّ‬ ‫ﻭﺃﻱ ُ‬ ‫ﱠ‬ ‫ﻌﻮﺭ ﺑﺎﻟﻨﱠﺪَﻡ ﻻ َﺟ ْﺪ َﻭﻯ‬ ‫ﺷ‬ ‫ﺍﻵﺧﺮﺓ‪،‬‬ ‫ﺍﻟﺤﻴﺎﺓ‬ ‫ﻋﺎﻟﻢ‬ ‫ﻋﻠﻰ‬ ‫ﺃﻃﻞ‬ ‫ﺑﻤ ﱠ‬ ‫ٍ‬ ‫ﻣﻨﻪ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻴﺶ ُ‬ ‫ً‬ ‫ﻭ َﻳﻌ ُ‬ ‫ﻴﺸ ًﺔ ﺃﺳﻮﺃ ﻣﻦ ﻣﻌﻴﺸﺔ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺑﻤﺎ َ‬ ‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ َﻣﻌ َ‬ ‫ﻻ َﻳﺪ ُ‬ ‫ﻣﺠﺎﻻ ﻟﻠﻤُﻘﺎﺭﻧﺔ‪،‬‬ ‫َﻉ‬ ‫ِ‬ ‫ﻭﺷﺠﺮ ُﺓ ﱠ‬ ‫ُﺮ ٌﺓ ُ‬ ‫ﻳﺸﺮ ُﺏ‬ ‫ﺫﺍﺕ َﺷ ْﻮ ٍﻙ‪،‬‬ ‫ﻓﺎﻟﻄﻌﺎ ُﻡ ﺍﻟﻮﺣﻴ ُﺪ ﺍﻟﺬﻱ ﻳﺄﻛﻠﻮﻧﻪ ﻫﻮ َﺛ َﻤ َﺮ ٌﺓ ﻣ ﱠ‬ ‫ﺍﻟﺰ ﱡﻗﻮﻡ‪ .‬ﻻ َ‬ ‫َ‬ ‫ِ ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ﱡِ‬ ‫ُ ِ‬ ‫ِ‬ ‫ﺍﻟﻨﺎﺭ ﺇﻻ ﺍﻟ ﱠﺪ َﻡ َ‬ ‫ﺃﻫﻞ‬ ‫ﺗﻘﻄﻊ ُﺟﻠُﻮﺩﻫﻢ‪ ،‬ﻭﺍﺣﺘﺮﺍﻕ ﻟُ ُﺤﻮﻣﻬﻢ‪ ،‬ﻭﺗﻨﺎﺛُﺮ ﺩﻣﺎﺋﻬﻢ‬ ‫ْﺢ‪ ،‬ﻭﻣﻊ‬ ‫ﻭﺍﻟﻘﻴ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻴﺶ ﺃﻫﻞ ﺍﻟﻨﺎﺭ َﻣﻌ ً‬ ‫ﻓﻲ ُﻛ ﱢﻞ َﻣﻜﺎﻥ َﻳﻌ ُ‬ ‫ﺿﻨﻜﻰ‪ .‬ﺗُﺮ َﺑ ُﻂ ﺃﻳﺪﻳﻬﻢ ﺇﻟﻰ ﺃﻋﻨﺎﻗﻬﻢ‪ ،‬ﻭﻳ َ‬ ‫ﻴﺸﺔ َ‬ ‫ُﻠﻘ ْﻮ َﻥ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺍﻟﺠﺤﻴﻢ‪ .‬ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻚ ﱠ‬ ‫ﻓﺈﻥ َﻣﻌﻴﺸ َﺘﻬﻢ ﺍﻟﻤﻠﻴﺌﺔ ﺑﺎﻟﺸﻘﺎء ﺗﺴﺘﻤ ﱡﺮ ﺇﻟﻰ‬ ‫ﻓﻲ ﻗﻠَﺐ َ‬ ‫ﺍﻷﺑﺪ‪ ،‬ﺇﻻ ْ‬ ‫ﺃﻥ ﻳﺸﺎء ﺍﷲ‪.‬‬

‫َ‬ ‫‪[20‬‬ ‫ﺻ َﺪ ٌﺓ ]ﺳﻮﺭﺓ ﺍﻟﺒﻠﺪ‪20 :‬‬ ‫ْﻬ ْﻢ َﻧﺎ ٌﺭ ﱡﻣ ْﺆ َ‬ ‫ﻭﻳﻘ ﱢﺮﺭ ﺍﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﻠﻲ َﻋﻠﻴ ِ‬

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‫ﻟﻨﺘﻌﻠﻢ ﺇﺳﻼﻣﻨﺎ‬

‫ِ‬ ‫ً ِ‬ ‫ً‬ ‫ﻼ َﻫﺮﻣًﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﻋﺠﻮﺯﺍ‪.‬‬ ‫ﺗﻨﺲ ﺃﺑﺪﺍً ﺃﻧﱠﻪ ﻓﻲ ﻳﻮﻡ ﻣﺎ ﺳﻮﻑ ﺗُﺼﺒﺢ ﻳﺎ ﺻﻐﻴﺮﻱ َﺭ ُﺟ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻗﺪ ﻳﻮﺟﺪ ﻣﻦ ﺣﻮﻟﻚ َﻣﻦ ﺳﻴﻘﻮﻝ ﻟﻚ ﻣﺎﺯ َ‬ ‫ﺻﻐﻴﺮﺍ ًّ‬ ‫ﺟﺪﺍ‪ ،‬ﻭﻻ ﺩﺍﻋﻲ ﻟﻠﺘﻔﻜﻴﺮ‬ ‫ﻟﺖ‬ ‫ً‬ ‫ِِ‬ ‫ﺃﻥ ﱠ‬ ‫ﻭﻟﻜﻦ َ‬ ‫ﻋﻠﻴﻚ ْ‬ ‫ْ‬ ‫ﻓﻲ ﺍﻟﻤﻮﺕ‪.‬‬ ‫ﺃﺟ َﻞ َﻣﻮﺗﻪ‪ ،‬ﻓﻘﺪ‬ ‫ﺗﺘﺬﻛ َﺮ ﺩﻭﻣﺎً ﺃﻧﱠﻪ ﻻ ﻳﻮﺟﺪ ﺃﺣ ٌﺪ ﻳﻌﺮﻑ َ‬ ‫ِ‬ ‫ِ‬ ‫ﺼﺎﺩ ُ‬ ‫ﺗُ‬ ‫ﻑ ﺍﻟ َﻤ ْﻮ َ‬ ‫ﻮﺍﺕ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺄﺗﻴﻚ ﺍﻟﻤﻮﺕ ﺳﻮﻑ ﺗﺼﻌﺪ‬ ‫ﺑﻌﺪ‬ ‫ﺕ‬ ‫ﻳﻮﻡ ﺃﻭ ﺑﻌﺪ َﻋ ْﺸﺮ َﺳ َﻨ ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ﻠﻄﻒ‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺗﻤﻮﺕ ﺳﻮﻑ ﺗﺠﺪ ﻧﻔﺴﻚ ﻓﻲ ﻋﺎﻟﻢ ﻳﺰﺧﺮ ﺑﺎﻟﺠﻤﺎﻝ‪ ،‬ﻻ ﻣﺸﻘﺔ‬ ‫ﺭﻭﺣﻚ ﺑ ٍ‬ ‫ﻓﻴﻪ ﻭﻻ ﻧﺼﺐ ﻭﻻ ﺗﻌﺐ‪ ،‬ﻋﺎﻟﻢ ﻓﻴﻪ ﺟﻤﻴﻊ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ‬ ‫ﺍﻟﺬﻱ ﺗﺸﻴﺐ ﻟﻬﻮﻟﻪ ﺍﻟﻮﻟﺪﺍﻥ ﺗﺠﻠﺲ ﺃﻧﺖ ﻛﻤﺎ ﻟﻮ ﻛﻨﺖ ﻓﻲ ﻳﻮﻡ ﻣﻄﻴﺮ ﺗﻨﻈﺮ ﻣﻦ ﺍﻟﻨﺎﻓﺬﺓ‬ ‫ﻭﺗﺘﺎﺑﻊ ﺍﻷﺣﺪﺍﺙ ﺑﻌﻴﺪﺍ ﻋﻦ ﻛﻞ ُﺭﻏﺐ ﺃﻭ ﺧﻮﻑ‪.‬‬ ‫ِ‬ ‫ﻭﺣﻴﻦ ﺗُ َﻔ ﱢﻜ ُﺮ ﻓﻲ ُﻛ ﱢﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎء ﺳﻮﻑ ﺗُﺪﺭ ُﻙ ﻣﻘﺪﺍﺭ ﺍﻟﺨﻄﺈ ﺍﻟﺬﻱ ﺍﺭﺗﻜﺒﺘﻪ‬ ‫ِ‬ ‫ﺑﺘﻀﻴﻴﻊ ﺍﻟﻮﻗﺖ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ﻭﺍﺧﺘﻼﻗﻪ‪ ،‬ﺑﻞ ﻳُﻤﻜﻨُﻚ ﺃﻥ ﺗﻘﻨﻊ‬ ‫ﻋﺬﺭ ﻟﻜﻞ ﺷﻲء‬ ‫ﺮﺍﻉ‬ ‫ﺍﺧﺘ‬ ‫ﻚ‬ ‫ﻨ‬ ‫ُﻤﻜ‬ ‫ﻨﺲ ﺃﺑﺪﺍً ﺃﻧ ُﻪ ﻳ‬ ‫ﻭﻻ َﺗ َ‬ ‫ٍ‬ ‫ِِ‬ ‫ﻓﻮﺭﺍ‪ ،‬ﻓﺈﻧﱠﻚ‬ ‫ﺑﻪ ﺣﺘﱠﻰ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻟﻜﻦ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﺘﻲ ﺳﺘﺒﺪﺃ ﺑﻌ َﺪ ﺍﻟﻤﻮﺕ ً‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ ِ َ ُُ ِ‬ ‫ﱠ ِ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ﻋﺬﺍﺭ ﻟ ُﻌﻴُﻮﺑﻚ ﻭﺫﻧﻮﺑﻚ ﻭﺃﻧﺖ ﺑﻴﻦ ﻳﺪﻱ ﺍﷲ ُﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ‬ ‫ﻟﻦ ﺗﺘﻤﻜ َﻦ ﻣﻦ ﺍﺧﺘﻼﻕ ﺃﻳﱠﺔ ﺃ ٍ‬ ‫َﻳ َﺮﻯ ﻭ َﻳﻌﻠَ ُﻢ ُﻛ ﱠﻞ ﺷﻲء‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﻭﻗﺘﺎ‪ ،‬ﻭﺗﺒﺪَﺃَ‬ ‫ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ؛ َﻳ ِﺠ ُﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗُ ﱢ‬ ‫ﱢﻊ ً‬ ‫ﻔﻜ َﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻘﺎﺋﻖ ُﺩ َ‬ ‫ﻭﻥ ﺃﻥ ﺗُﻀﻴ َ‬ ‫ِ‬ ‫ﻓﻲ ﺍﻟﺴﻌ ِ‬ ‫ﺷﺨﺼﺎ ﻳﺤﺒ ُﻪ ﺍﷲ‪.‬‬ ‫ْﻲ ﻟ َﺘﻜﻮﻥ‬ ‫ً‬

‫َﻗﺎﻟُ ْ‬ ‫ﻮﺍ ُﺳ ْﺒ َﺤ َﺎﻧ َﻚ َﻻ ِﻋ ْﻠ َﻢ ﻟَ َﻨﺎ ﺇِﻻﱠ َﻣﺎ‬ ‫َﻋﻠﱠ ْﻤ َﺘ َﻨﺎ ﺇِﱠﻧ َﻚ ﺃَ َ‬ ‫ﻧﺖ ْﺍﻟ َﻌﻠِﻴ ُﻢ ْﺍﻟ َﺤ ِﻜﻴ ُﻢ‬ ‫]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪[32 :‬‬