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ﺳﻠﺴﻠﺔ ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ؟ ١
)ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻛﺎﻣﻠﺔ(
.١ﺍﻟﺮﺑﻊ ﺍﻷﻭﻝ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ
ﺤﻤ ﺪ ﻟ ﱠﻠ ﻪ﴾ ﺃﻱ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﷲِ ﺗﻌﺎﱃ ﺑﺼﻔﺎﺗﻪ ﺍﻟﱵ ﻛﻠﹼﻬﺎ ﻛﻤﺎﻝ ،ﻭﺍﻟﺸﻜﺮ ﻟﻪ ﻋﻠﻰ ﹺﻧ ﻌ ﻤ ﻪ ﺍﻟﻈﺎﻫﺮﺓ
ﻣﻦ ﺍﻵﻳﺔ ١ﺇﱃ ﺍﻵﻳﺔ ﴿ :٥ﺍﻟﹾ
ﺏ﴾ ﺃﻱ ﺃﻧﺰﻝ
ﻭﺍﻟﺒﺎﻃﻨﺔ ،ﻭﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﴿ﺍﱠﻟ ﺬﻱ ﹶﺃﻧ ﺰ ﹶﻝ ﻋﻠﹶﻰ ﻋﺒ ﺪ ﻩ﴾ -ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﴿ -ﺍﻟﹾ ﻜﺘﺎ
ﻼ ﻋﻦ ﺍﳊﻖ ،ﺑﻞ ﺟﻌﻠﻪ ﻛﺘﺎﺑﺎ ﴿ ﹶﻗﻴﻤﺎ﴾ ﺃﻱ ﻣﺴﺘﻘﻴﻤﺎ
ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﴿ ﻭﹶﻟﻢ ﻳﺠ ﻌﻞﹾ ﹶﻟ ﻪ ﻋ ﻮﺟﺎ﴾ :ﺃﻱ ﱂ ﻳﺠﻌﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺷﻴﺌﹰﺎ ﻣﺎﺋ ﹰ
ﺸﺪﺩ ﻭﻻ ﺗﻔﺮﻳﻂ( ،ﻭﻗﺪ ﺃﻧﺰﻟﻪ ﺳﺒﺤﺎﻧﻪ ﴿ﻟﻴﻨ ﺬ ﺭ ﺑﺄﹾﺳﺎ ﺷﺪﻳﺪﺍ ﻣﻦ ﹶﻟ ﺪﻧ ﻪ﴾ :ﺃﻱ ﻟﻴﻨﺬﺭ
ﻑ ﻓﻴﻪ ﻭﻻ ﺗﻨﺎﻗﺾ ،ﻭﻻ ﺗ
ﻣﻌﺘﺪ ﹰﻻ )ﻻ ﺍﺧﺘﻼ
ﺕ﴾ ﺃﻱ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ
ﲔ ﺍﱠﻟﺬﻳ ﻦ ﻳﻌ ﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺼﺎﻟﺤﺎ
ﺸ ﺮ ﺍﻟﹾ ﻤﺆ ﻣﹺﻨ
ﺏ ﺷﺪﻳ ﺪ ﻣﻦ ﻋﻨﺪﻩ ﴿ ﻭﻳﺒ
ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﻋﺬﺍ ﹴ
ﷲ ﻟﺮﺳﻮﻟﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ،ﻓﺄﻭﻟﺌﻚ ﻳﺒﺸﺮﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺑـ ﴿ﹶﺃ ﱠﻥ
ﷲ ﺗﻌﺎﱃ ،ﻭﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍ ُ
ﺹ ِ
)ﺑﺈﺧﻼ ﹴ
ﲔ ﻓﻴ ﻪ ﹶﺃﺑﺪﺍ﴾ ﺃﻱ ﻻ ﻳﻔﺎﺭﻗﻮﻧﻪ ﺃﺑﺪﺍ ﴿ ،ﻭﻳﻨ ﺬ ﺭ﴾ -ﺑﺼﻔﺔ
ﺴﻨﺎ﴾ )ﻭﻫﻮ ﺍﳉﻨﺔ( ﺍﻟﱵ ﻳﻘﻴﻤﻮﻥ ﰲ ﻧﻌﻴﻤﻬﺎ ،ﻭﻳﻈﻠﻮ ﹶﻥ ﴿ﻣﺎ ﻛﺜ
ﹶﻟ ﻬﻢ ﹶﺃﺟﺮﺍ ﺣ
ﺖ
ﺴﺨﺮﻭ ﹶﻥ ﲢ
ﺨ ﹶﺬ ﺍﻟ ﱠﻠ ﻪ ﻭﹶﻟﺪﺍ﴾ )ﻭﻛﻴﻒ ﺫﻟﻚ ﻭﺍﻟ ﹸﻜ ﱡﻞ ﻣﻠ ﹸﻜ ﻪ ﻭﻋﺒﻴﺪﻩ ،ﻭﻫﻢ ﺧﺎﺿﻌﻮ ﹶﻥ ﻟﻪ ،ﻣ
ﲔ ﴿ﺍﱠﻟﺬﻳ ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺍﺗ
ﺧﺎﺻﺔ -ﺍ ﹸﳌﺸﺮﹺﻛ
ﺗﺪﺑﲑﻩ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻐﲏ ﻋﻨﻬﻢ ،ﻓﻜﻴﻒ ﻳﻜﻮ ﹸﻥ ﻟﻪ ﻣﻨﻬﻢ ﻭﻟﺪ؟!(.
ﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﺗﺨﺎﺫ
﴿ﻣﺎ ﹶﻟ ﻬﻢ ﹺﺑ ﻪ ﻣﻦ ﻋﻠﹾ ﹴﻢ ﻭﻟﹶﺎ ﻟ َﺂﺑﺎﺋ ﹺﻬﻢ :﴾ﺃﻱ ﻟﻴﺲ ﻋﻨﺪ ﻫﺆﻻﺀ ﺍ ﹸﳌﺸﺮﹺﻛﲔ ﺷﻲﺀٌ ﻣﻦ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻣﺎ ﻳﻨﺴﺒﻮﻧﻪ ﻛﺬﺑﹰﺎ ِ
ﺍﻟﻮﻟﺪ ،ﻭﻛﺬﻟﻚ ﱂ ﻳﻜﻦ ﻋﻨﺪ ﺁﺑﺎﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻗﻠﱠﺪﻭﻫﻢ ﻋﻠﻢ ﺑﺬﻟﻚ ﴿ ،ﹶﻛﺒ ﺮﺕ ﹶﻛ ﻠ ﻤ ﹰﺔ﴾ :ﺃﻱ ﻋﻈﹸﻤﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺒﻴﺤﺔ ﺍﻟﱵ
ﷲ ﺗﻌﺎﱃ(﴿ ،ﹺﺇﻥﹾ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹺﺇﻟﱠﺎ ﹶﻛ ﺬﺑﺎ﴾ :ﺃﻱ ﻣﺎ ﻳﻘﻮﻟﻮ ﹶﻥ ﺇﻻ ﻗﻮ ﹰﻻ ﻛﺎﺫﺑﺎ ) ﻭﺭﹺﺛﻮﻩ ﻋﻦ
ﺝ ﻣﻦ ﹶﺃﻓﹾﻮﺍ ﻫ ﹺﻬﻢ) ﴾ﻭﻫﻲ ﻧﹺﺴﺒﺔ ﺍﻟﻮﻟﺪ ﺇﱃ ﺍ ِ
﴿ﺗﺨ ﺮ
ﺁﺑﺎﺀﻫﻢ ﺑﻐﲑ ﺩﻟﻴﻞ(.
ﻚ ﻋﻠﹶﻰ َﺁﺛﹶﺎ ﹺﺭ ﻫﻢ ﴾ﺃﻱ ﻣﻬﻠﻚ ﻧﻔﺴﻚ ﻋﻠﻰ ﺃﺛﹶﺮ ﺇﻋﺮﺍﺽ ﻗﻮﻣﻚ )ﻳﻌﲏ
ﺴ
ﻚ﴾ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﴿ -ﺑﺎ ﺧﻊ ﻧﻔﹾ
ﺍﻵﻳﺔ ﴿ :٦ﹶﻓ ﹶﻠ ﻌ ﱠﻠ
ﺼﺪﻗﻮﺍ ﺬﺍ
ﺚ ﹶﺃ ﺳﻔﹰﺎ﴾ ﺃﻱ ﺳﺘﻬﻠﻚ ﻧﻔﺴﻚ ﻏﻤﺎ ﻭﺣﺰﻧﺎ ﺇﻥﹾ ﱂ ﻳ
ﺤﺪﻳ
ﺑﺴﺒﺐ ﺇﻋﺮﺍﺿﻬﻢ ﻋﻦ ﺩﻋﻮﺗﻚ( ﴿ﹺﺇﻥﹾ ﹶﻟﻢ ﻳﺆ ﻣﻨﻮﺍ ﹺﺑ ﻬﺬﹶﺍ ﺍﻟﹾ
ﺍﻟﻘﺮﺁﻥ ﻭﻳﻌﻤﻠﻮﺍ ﺑﻪ!
1ﻭﻫﻲ ﺳﻠﺴﻠﺔ ﺗﻔﺴﲑ ﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﺳﻠﻮﺏ ﺑﺴﻴﻂ ﺟﺪﺍ ،ﻭﻫﻲ ﻣﺨﺘﺼﺮﺓ ﻣﻦ )ﻛﺘﺎﺏ" :ﺍﻟﺘﻔﺴﲑ ﺍ ﹸﳌﻴﺴﺮ" )ﺑﺈﺷﺮﺍﻑ ﺍﻟﺘﺮﻛﻲ( ،ﻭﺃﻳﻀﺎ
ﺺ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ،
ﻣﻦ "ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ" ،ﻭﻛﺬﻟﻚ ﻣﻦ ﻛﺘﺎﺏ " :ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ" ﻷﰊ ﺑﻜﺮ ﺍﳉﺰﺍﺋﺮﻱ( )ﺑﺘﺼ ﺮﻑ( ،ﻋﻠﻤﺎ ﺑﺄ ﹼﻥ ﻣﺎ ﲢﺘﻪ ﺧﻂ ﻫﻮ ﻧ
ﻭﺃﻣﺎ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻟﻴﺲ ﲢﺘﻪ ﺧﻂ ﻓﻬﻮ ﺍﻟﺘﻔﺴﲑ.
-ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﻧﺰﻝﹶ ﻣﺘﺤﺪﻳﺎﹰ ﻟﻘﻮﻡﹴ ﻳﻌﺸﻘﻮﻥ ﺍﳊﹶﺬﻑ ﰲ ﻛﻼﻣﻬﻢ ،ﻭﻻ ﻳﺤﺒﻮﻥ ﻛﺜﺮﺓ ﺍﻟﻜﻼﻡ ،ﻓﺠﺎﺀﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺬﺍ ﺍﻷﺳﻠﻮﺏ ،ﻓﻜﺎﻧﺖ
ﺍﳉﹸﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﺘﻀﻤﻦ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ) :ﻣﻌﲎ ﻭﺍﺿﺢ ،ﻭﻣﻌﲎ ﻳﻔﻬﻢ ﻣﻦ ﺳﻴﺎﻕ ﺍﻵﻳﺔ( ،ﻭﺇﻧﻨﺎ ﺃﺣﻴﺎﻧﺎﹰ ﻧﻮﺿﺢ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﱂ
ﻳﺬﻛﺮﻫﺎ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ )ﺑﻼﻏﺔﹰ( ،ﺣﱴ ﻧﻔﻬﻢ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ.
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ﺽ﴾ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﴿ﺯﹺﻳﻨ ﹰﺔ ﹶﻟﻬﺎ﴾ ﺃﻱ ﺟﻤﺎ ﹰﻻ ﳍﺎ ،ﻭﻣﻨﻔﻌ ﹰﺔ ﻷﻫﻠﻬﺎ ﴿ﻟﻨﺒ ﹸﻠ ﻮ ﻫﻢ ﴾ﺃﻱ
ﺍﻵﻳﺔ ،٧ﻭﺍﻵﻳﺔ ﴿ :٨ﹺﺇﻧﺎ ﺟ ﻌﻠﹾﻨﺎ ﻣﺎ ﻋﻠﹶﻰ ﺍﻟﹾﹶﺄﺭ ﹺ
ﺴ ﻦ ﻋ ﻤﻠﹰﺎ﴾ :ﻳﻌﲏ ﺃﻳﻬﻢ ﺃﻛﺜﺮ ﺍﺗﺒﺎﻋﹰﺎ ﻷﻣﺮﻧﺎ ﻭﺍﺟﺘﻨﺎﺑﹰﺎ ﻟﻨﻬﻴﻨﺎ ﻭﺇﺗﻘﺎﻧﹰﺎ ﻟﻄﺎﻋﺘﻨﺎ ،ﻭﺃﻳﻬﻢ
ﻟﻨﺨﺘﱪ ﺍ ﹸﳌ ﹶﻜﻠﱠﻔﲔ ﻣﻦ ﺍﻹﻧﺲ ﻭﺍﳉﻦ﴿ :ﹶﺃﻳ ﻬﻢ ﹶﺃﺣ
ﺻﻌﻴﺪﺍ﴾ :ﺃﻱ ﺳﻨﺠﻌﻞ ﻛﻞ ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺗﺮﺍﺑﺎ ﴿ ،ﺟ ﺮﺯﺍ﴾ ﺃﻱ
ﺍﻟﺬﻱ ﻳﻌﺼﻲ ﺭﺑﻪ ﻣﻦ ﺃﺟﻞ ﺍﻟﺪﻧﻴﺎ ﴿ ،ﻭﹺﺇﻧﺎ ﹶﻟﺠﺎ ﻋﻠﹸﻮ ﹶﻥ ﻣﺎ ﻋ ﹶﻠﻴﻬﺎ
ﺕ ﻓﻴﻪ )ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﺪﻧﻴﺎ( ،ﺇﺫﹰﺍ ﻓﻼ ﺗﺤﺰﻥ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﻣﺎ ﺗﻠﻘﺎﻩ ﻣﻦ ﺃﺫﻯ ﻗﻮﻣﻚ ﻭﺗﻜﺬﻳﺒﻬﻢ ،ﻓﺈ ﹼﻥ ﺍﻟﺪﻧﻴﺎ -
ﻻ ﻧﺒﺎ
ﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻬﻢ ﻭﻋﺼﻴﺎﻢ.
ﻚ -ﺳﺘﺰﻭ ﹸﻝ ﺳﺮﻳﻌﺎﹰ ،ﰒ ﻳﺠﺎﺯﻳﻬﻢ ﺍ ُ
ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﻳﻌﺎﺩﻭﻧ
ﺖ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ
ﺠﺒﺎ﴾؟! ﻳﻌﲏ ﺃﻡ ﻇﻨﻨ
ﻒ ﻭﺍﻟ ﺮﻗﻴ ﹺﻢ ﻛﹶﺎﻧﻮﺍ ﻣﻦَ ﺁﻳﺎﺗﻨﺎ ﻋ
ﺏ ﺍﻟﹾ ﹶﻜﻬ
ﺖ ﹶﺃ ﱠﻥ ﹶﺃﺻﺤﺎ
ﺴﺒ
ﻣﻦ ﺍﻵﻳﺔ ٩ﺇﱃ ﺍﻵﻳﺔ ﴿ :١٢ﹶﺃﻡ ﺣ ِ
ﳊﺠﺮﻱ ﺍﻟﺬﻱ ﹸﻛﺘﺒﺖ ﻓﻴﻪ ﺃﲰﺎﺅﻫﻢ -ﺷﻴﺌﹰﺎ ﻣﻨﻔﺮﺩﹰﺍ ﺑﺎﻟﻌﺠﺐ ﻣﻦ ﺑﲔ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮﻯ؟!
ﺃ ﹼﻥ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ -ﻭﺍﻟﻠﻮﺡ ﺍ ﹶ
)ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﻨﻔﻲ( ﺃﻱ ﻻ ﺗﻈﻦ ﺫﻟﻚ ،ﻓﺈ ﹼﻥ ﺧﻠﹾﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﺃﻋﺠﺐ ﻣﻦ ﻫﺬﺍ ﺑﻜﺜﲑ.
ﲔ ﻋﻦ ﻗﺼﺘﻬﻢ -ﺣﲔ ﳉﺄ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﺇﱃ ﺍﻟﻜﻬﻒ
ﻒ﴾ :ﺃﻱ ﺍﺫﻛﺮ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ -ﻟﻠﺴﺎﺋﻠ
﴿ﹺﺇﺫﹾ ﹶﺃﻭﻯ ﺍﻟﹾ ﻔﺘﻴ ﹸﺔ ﹺﺇﻟﹶﻰ ﺍﻟﹾ ﹶﻜﻬ
ﻚ ﺭﺣ ﻤ ﹰﺔ﴾ ﺃﻱ ﺃﻋﻄﻨﺎ ﻣﻦ ﻋﻨﺪﻙ ﺭﲪ ﹰﺔ ﺗﹶﺜﺒﺘﻨﺎ ﺎ،
)ﻓﺮﺍﺭﹰﺍ ﺑﺪﻳﻨﻬﻢ ،ﻭﺧﻮﻓﹰﺎ ﻣﻦ ﺗﻌﺬﻳﺐ ﻗﻮﻣﻬﻢ ﳍﻢ( ﴿ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ َﺁﺗﻨﺎ ﻣﻦ ﹶﻟ ﺪﻧ
ﻭﲢﻔﻈﻨﺎ ﺎ ﻣﻦ ﺍﻟﺸﺮ ﴿ ،ﻭ ﻫﻴﺊﹾ ﹶﻟﻨﺎ﴾ ﺃﻱ ﻳﺴﺮ ﻟﻨﺎ ﴿ ﻣﻦ ﹶﺃﻣ ﹺﺮﻧﺎ﴾ ﺍﻟﺼﻌﺐ ﺍﻟﺬﻱ ﳓﻦ ﻓﻴﻪ -ﻣﻦ ﻫﺠﺮﺗﻨﺎ ﻷﻫﻠﻨﺎ ﻭﺑﻴﻮﺗﻨﺎ -
ﺢ ﺑﻪ ﺃﻣﺮ ﺩﻳﻨﻨﺎ ﻭﺩﻧﻴﺎﻧﺎ.
﴿ ﺭ ﺷﺪﺍ﴾ :ﺃﻱ ﻳﺴﺮ ﻟﻨﺎ ﻣﺎ ﻳﺼ ﹸﻠ
ﲔ ﻋ ﺪﺩﺍ﴾ :ﺃﻱ ﻓﺄﻟﻘﻴﻨﺎ ﻋﻠﻴﻬﻢ ﺍﻟﻨﻮﻡ
ﻒ ﺳﹺﻨ
ﻀ ﺮﺑﻨﺎ ﻋﻠﹶﻰ َﺁﺫﹶﺍﹺﻧ ﹺﻬﻢ ﻓﻲ ﺍﻟﹾ ﹶﻜﻬ
ﷲ ﺩﻋﺎﺀﻫﻢ ﻭ ﺭﻋﺎﻫﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹶﻓ
♦ ﻓﺎﺳﺘﺠﺎﺏ ﺍ ُ
ﺍﻟﻌﻤﻴﻖ ﰲ ﺍﻟﻜﻬﻒ ﺳﻨﲔ ﻛﺜﲑﺓ ،ﺣﱴ ﺗﻐﻴﺮﺕ ﺍﻷﺣﻮﺍﻝ ﻭﺗﺒﺪﻟﺖ ﺍﻷﺟﻴﺎﻝ﴿ ،ﹸﺛ ﻢ ﺑ ﻌﺜﹾﻨﺎ ﻫﻢ ﴾ﺃﻱ :ﰒ ﺃﻳﻘﻈﻨﺎﻫﻢ ﻣﻦ ﻧﻮﻣﻬﻢ
ﻱ ﺍﻟﻄﺎﺋﻔﺘﲔ
ﺤﺰﺑﻴ ﹺﻦ ﹶﺃﺣﺼﻰ ﻟﻤﺎ ﹶﻟﹺﺒﺜﹸﻮﺍ ﹶﺃ ﻣﺪﺍ﴾؟ ﻳﻌﲏ ﺃ
ﻱ ﺍﻟﹾ
﴿ﻟﻨﻌ ﹶﻠ ﻢ﴾ ﺃﻱ ﻟﻨﻈﻬﹺﺮ ﻟﻠﻨﺎﺱ ﻣﺎ ﻋﻠﻤﻨﺎﻩ ﰲ ﻗﺪﱘ ﺍﻷﺯﻝ ،ﻓﻴﻌﻠﻤﻮﺍ ﴿ﹶﺃ
ﺍﳌﺨﺘﻠﻔﺘﲔ ﰲ ﻣﺪﺓ ﺑﻘﺎﺀﻫﻢ ﰲ ﺍﻟﻜﻬﻒ ﺃﺿﺒﻂ ﰲ ﺣﺴﺎﺏ ﻫﺬﻩ ﺍﳌﺪﺓ؟ )ﻭﺍﻟﺮﺍﺟﺢ ﺃ ﹼﻥ ﺍﻟﺬﻳﻦ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﻢ :ﻫﻢ ﻓﺮﻳﻘﺎﻥ ﻣﻦ ﺍ ُﻷﻣﺔ
ﷲ ﺃﻋﻠﻢ(.
ﺍﻟﱵ ﺍﻛﺘﺸﻔﺘﻬﻢ ﺑﻌﺪ ﺳﻨﲔ ﻋﺪﻳﺪﺓ ،ﻭﺍ ُ
ﺤ ﻖ﴾ ﺃﻱ ﻧﺘﻠﻮ ﻋﻠﻴﻚ ﺧﱪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﻴﻘﲔ،
ﻚ ﻧﺒﹶﺄ ﻫﻢ ﺑﹺﺎﻟﹾ
ﺺ ﻋ ﹶﻠﻴ
ﻣﻦ ﺍﻵﻳﺔ ١٣ﺇﱃ ﺍﻵﻳﺔ ﴿ :١٧ﻧﺤ ﻦ ﻧ ﹸﻘ
ﺻﺪﻗﻮﺍ ﺑﺘﻮﺣﻴﺪ ﺭﻢ ﻭﺍﻣﺘﺜﻠﻮﺍ ﺃﻣﺮﻩ ﴿ ﻭ ﹺﺯﺩﻧﺎ ﻫﻢ ﻫﺪﻯ﴾ ﺃﻱ ﺯﺩﻧﺎﻫﻢ ﺇﳝﺎﻧﹰﺎ ﻭﺛﺒﺎﺗﺎ
﴿ﹺﺇﻧ ﻬﻢ ﻓﺘﻴﺔﹲ َﺁ ﻣﻨﻮﺍ ﹺﺑ ﺮﺑ ﹺﻬﻢ :﴾ﻳﻌﲏ ﺇﻢ ﺷﺒﺎﺏ
)ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﺇﳝﺎﻢ( ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻳﺰﹺﻳ ﺪ ﺍﻟ ﱠﻠ ﻪ ﺍﱠﻟﺬﻳ ﻦ ﺍﻫﺘ ﺪﻭﺍ ﻫﺪﻯ﴾ ﴿ ،ﻭ ﺭﺑﻄﹾﻨﺎ ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬﻢ ﹺﺇﺫﹾ ﻗﹶﺎﻣﻮﺍ﴾ :ﺃﻱ ﻗﻮﻳﻨﺎ
ﻗﻠﻮﻢ ﺑﺎﻹﳝﺎﻥ ﺣﲔ ﻗﺎﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍ ﹶﳌﻠﻚ ﺍﻟﻜﺎﻓﺮ ،ﻭﻫﻮ ﻳﻠﻮﻣﻬﻢ ﻋﻠﻰ ﺗﺮﻙ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﴿ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ﴾ ﻟﻪ ﴿ :ﺭﺑﻨﺎ﴾ ﺍﻟﺬﻱ ﻧﻌﺒﺪﻩ
ﺽ﴾ ،ﻭ﴿ﹶﻟﻦ ﻧﺪ ﻋ ﻮ ﻣﻦ ﺩﻭﹺﻧ ﻪ ﹺﺇﹶﻟﻬﺎ﴾ :ﺃﻱ ﻟﻦ ﻧﻌﺒﺪ ﻏﲑﻩ ﻣﻦ ﺍﻵﳍﺔ ﺍﳌﺰﻋﻮﻣﺔ ﻛﺬﺑﺎﹰ﴿ ،ﹶﻟ ﹶﻘﺪ ﹸﻗﻠﹾﻨﺎ ﹺﺇﺫﹰﺍ
ﺕ ﻭﺍﻟﹾﹶﺄﺭ ﹺ
ﺴﻤﺎ ﻭﺍ
ﺏ ﺍﻟ
ﻫﻮ ﴿ ﺭ
ﺨﺬﹸﻭﺍ ﻣﻦ ﺩﻭﹺﻧ ﻪ َﺁﻟ ﻬ ﹰﺔ﴾
ﲔ ﻗﻮ ﹰﻻ ﻇﺎﳌﹰﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﳊﻖ ،ﰒ ﻗﺎﻟﻮﺍ ﻟﻪ ﴿ :ﻫ ﺆﻟﹶﺎ ِﺀ ﹶﻗﻮ ﻣﻨﺎ ﺍﺗ
ﺷ ﹶﻄﻄﹰﺎ﴾ :ﻳﻌﲏ ﻟﻮ ﻗﻠﻨﺎ ﻏﲑ ﻫﺬﺍ ،ﻟ ﹸﻜﻨﺎ ﻗﺎﺋﻠ
ﻼ ﺟﺎﺀﻭﺍ ﺑﺪﻟﻴ ﹴﻞ ﻭﺍﺿﺢ ﻳ ﺪ ﹼﻝ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻗﻬﺎ ﻟﻠﻌﺒﺎﺩﺓ ﴿ ،ﹶﻓ ﻤﻦ
ﺴﻠﹾﻄﹶﺎ ﻥ ﺑﻴ ﹴﻦ﴾ :ﻳﻌﲏ ﻓ ﻬ ﱠ
ﻳﻌﺒﺪﻭﻢ ،ﻓـ﴿ﹶﻟﻮﻟﹶﺎ ﻳﺄﹾﺗﻮ ﹶﻥ ﻋ ﹶﻠﻴ ﹺﻬﻢ ﹺﺑ
ﺐ ﺇﻟﻴﻪ ﺷﺮﻳﻜﹰﺎ ﰲ ﻋﺒﺎﺩﺗﻪ ﹶﻛﺬﺑﹰﺎ ﻭﺍﻓﺘﺮﺍ ًﺀ؟!
ﺴ
ﹶﺃﻇﹾ ﹶﻠ ﻢ﴾ ﻳﻌﲏ ﻓﻤﻦ ﺃﺷﺪ ﻇﻠﻤﺎ ﴿ ﻣ ﻤ ﹺﻦ ﺍﻓﹾﺘﺮﻯ ﻋﻠﹶﻰ ﺍﻟ ﱠﻠ ﻪ ﹶﻛ ﺬﺑﺎ﴾ ﻓﻨ
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♦ ﰒ ﺑﻌﺪ ﺃﻥ ﺧﺮﺟﻮﺍ ﻣﻦ ﻋﻨﺪ ﻫﺬﺍ ﺍ ﹶﳌﻠﻚ ،ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ -ﻭﻫﻢ ﻳﺘﻨﺎﺻﺤﻮ ﹶﻥ ﻭﻳﺘﺸﺎﻭﺭﻭﻥ ﴿ :-ﻭﹺﺇ ﺫ ﺍﻋﺘ ﺰﻟﹾﺘﻤﻮ ﻫﻢ ﻭﻣﺎ
ﻳﻌﺒﺪﻭ ﹶﻥ ﹺﺇﻟﱠﺎ ﺍﻟ ﱠﻠ ﻪ﴾ ﻳﻌﲏ :ﲟﺎ ﺃﻧﻜﻢ ﻓﺎﺭﻗﺘﻢ ﻗﻮﻣﻜﻢ ﺑﺪﻳﻨﻜﻢ ،ﻭﺗﺮﻛﺘﻢ ﻣﺎ ﻳﻌﺒﺪﻭ ﹶﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﱂ ﻳﺒ ﻖ ﻟﻜﻢ ﺇﻻ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺷ ﺮﻫﻢ،
ﻒ﴾ :ﺃﻱ ﺍﳉﺆﻭﺍ ﺇﱃ ﺍﻟﻜﻬﻒ ﺍﻟﺬﻱ ﰲ ﺍﳉﺒﻞ ﻟﻌﺒﺎﺩﺓ ﺭﺑﻜﻢ ﻭﺣﺪﻩ ،ﻭ ﻫﺮﺑﹰﺎ ﻣﻦ ﺃﻋﺪﺍﺋﻜﻢ ﺍ ﹸﳌﺸﺮﹺﻛﲔ،
ﺇﺫﹰﺍ ﴿ ﹶﻓﺄﹾﻭﻭﺍ ﹺﺇﻟﹶﻰ ﺍﻟﹾ ﹶﻜﻬ
ﺸﺮ ﹶﻟ ﹸﻜﻢ ﺭﺑ ﹸﻜﻢ ﻣﻦ ﺭﺣ ﻤﺘ ﻪ﴾ ﺃﻱ ﻳﻨﺰﻝ ﻋﻠﻴﻜﻢ ﺭﺑﻜﻢ ﻣﻦ ﺭﲪﺘﻪ ﻣﺎ ﻳﻨﺠﻴﻜﻢ ﺑﻪ ﻣﻤﺎ ﻓﺮﺭﰎ ﻣﻨﻪ ﴿ ﻭﻳ ﻬﻴﺊﹾ ﹶﻟ ﹸﻜﻢ ﻣﻦ
ﻓﺤﻴﻨﺌ ﺬ ﴿ﻳﻨ
ﹶﺃﻣ ﹺﺮ ﹸﻛﻢ ﻣﺮ ﹶﻓﻘﹰﺎ﴾ ﺃﻱ :ﻭﻳﻴﺴﺮ ﻟﻜﻢ ﺃﻣﻮﺭﹰﺍ -ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻴﺶ -ﺗﻨﺘﻔﻌﻮ ﹶﻥ ﺎ ﰲ ﻣﺄﻭﺍﻛﻢ ﺍﳉﺪﻳﺪ) ،ﻓﻠﻤﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ،ﻭﺫﻫﺒﻮﺍ ﺇﱃ
ﷲ ﻋﻠﻴﻬﻢ ﺍﻟﻨﻮﻡ ﻭ ﺣﻔﻈﻬﻢ(.
ﺍﻟﻜﻬﻒ :ﺃﻟﻘﻰ ﺍ ُ
ﺲ ﴿ﹺﺇﺫﹶﺍ ﹶﻃ ﹶﻠ ﻌﺖ ﴾ﻣﻦ ﺍﳌﹶﺸﺮﻕ ﴿ﺗﺰﺍ ﻭ ﺭ ﻋﻦ
ﺖ ﺍﻟﺸﻤ
ﺕ ﺇﻟﻴﻬﻢ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ -ﻟﹶﺮﺃﻳ
ﺲ﴾ ﻳﻌﲏ :ﻭﺇﺫﺍ ﻧﻈﺮ
ﺸﻤ
﴿ ﻭﺗﺮﻯ ﺍﻟ
ﺸﻤﺎ ﹺﻝ﴾
ﺕ ﺍﻟ
ﺿ ﻬﻢ ﺫﹶﺍ
ﲔ﴾ :ﺃﻱ ﲤﻴﻞ ﻭﺗﺘﻨﺤﻰ ﻋﻦ ﻣﻜﺎﻢ ﺇﱃ ﺟﻬﺔ ﺍﻟﻴﻤﲔ ﻓﻼ ﺗﺼﻴﺒﻬﻢ ﴿ ،ﻭﹺﺇﺫﹶﺍ ﹶﻏ ﺮﺑﺖ ﺗﻘﹾ ﹺﺮ
ﺕ ﺍﻟﹾﻴ ﻤ ﹺ
ﹶﻛﻬ ﻔ ﹺﻬﻢ ﺫﹶﺍ
ﷲ ﰲ ﻣﺘﺴﻊ ﻣﻦ ﺍﻟﻜﻬﻒ ﺣﱴ ﻻ ﻳﻨﻘﻄﻊ ﻋﻨﻬﻢ
ﺃﻱ ﺗﺘﺠﺎﻭﺯ ﻋﻨﻬﻢ ﺇﱃ ﺟﻬﺔ ﺍﻟﻴﺴﺎﺭ ﴿ ،ﻭ ﻫﻢ ﻓﻲ ﹶﻓﺠ ﻮ ﺓ ﻣﻨ ﻪ﴾ ﻳﻌﲏ :ﻭﻗﺪ ﺃﻧﺎﻣﻬﻢ ﺍ ُ
ﺕ
ﻚ﴾ ﺍﻟﺬﻱ ﻓﻌﻠﻨﺎﻩ ﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ -ﻣﻦ ﺣﻔﻈﻬﻢ ﻣﻦ ﺣﺮﺍﺭﺓ ﺍﻟﺸﻤﺲ ،ﻭﻋﺪﻡ ﻧﻔﺎﺩ ﺍﳍﻮﺍﺀ ﻋﻨﻬﻢ -ﻫﻮ ﴿ ﻣﻦَ ﺁﻳﺎ
ﺍﳍﻮﺍﺀ ﴿ ،ﹶﺫﻟ
ﷲ ﺗﻌﺎﱃ ،ﻭﺭﲪﺘﻪ ﻭﻟﹸﻄﻔﻪ ﺑﺄﻭﻟﻴﺎﺋﻪ.
ﺍﻟ ﱠﻠ ﻪ﴾ ﺃﻱ ﻣﻦ ﺩﻻﺋﻞ ﻗﺪﺭﺓ ﺍ ِ
ﺠ ﺪ ﹶﻟ ﻪ ﻭﻟﻴﺎ ﴿ ﻣﻦ ﻳﻬ ﺪ ﺍﻟ ﱠﻠ ﻪ ﹶﻓ ﻬ ﻮ ﺍﻟﹾ ﻤﻬﺘ ﺪ﴾ ﻳﻌﲏ :ﻣﻦ ﻳ ﻮ ﱢﻓﻘﻪ ﺍ ُ
ﷲ ﻟﻼﻫﺘﺪﺍﺀ ﺑﺂﻳﺎﺗﻪ ،ﻓﻬﻮ ﺍ ﹸﳌ ﻮﻓﱠﻖ ﺇﱃ ﺍﳊﻖ ﴿ ،ﻭ ﻣﻦ ﻳﻀ ﻠﻞﹾ ﹶﻓ ﹶﻠﻦ ﺗ ﹺ
ﷲ ﻭﺣﺪﻩ) ،ﺇﺫﹰﺍ
ﳋﺬﹾﻻﻥ ﺑﻴﺪ ﺍ ِ
ﻣﺮ ﺷﺪﺍ﴾ ﻳﻌﲏ :ﻭ ﻣﻦ ﱂ ﻳ ﻮﻓﱢﻘﻪ ﻟﺬﻟﻚ ،ﻓﻠﻦ ﲡﺪ ﻟﻪ ﻣﻌﻴﻨﺎ ﻳﺮﺷﺪﻩ ﻹﺻﺎﺑﺔ ﺍﳊﻖ؛ ﻷ ﹼﻥ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍ
ﻓﻠﻴﻄﻠﺐ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﺑﻪ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺜﺒﺎﺕ ،ﻭﻟﻴﻌﺘﺼﻢ ﺑﻪ ﻣﻦ ﺍﻟﺰﻳﻎ ﻭﺍﻟﻀﻼﻝ(.
ﺖ ﺃﻢ ﻣﺴﺘﻴﻘﻈﲔ )ﻷ ﹼﻥ ﺃﻋﻴﻨﻬﻢ ﻛﺎﻧﺖ
ﺕ ﺇﻟﻴﻬﻢ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ -ﻟﹶﻈﻨﻨ
ﺴﺒ ﻬﻢ ﹶﺃﻳﻘﹶﺎﻇﹰﺎ﴾ ﻳﻌﲏ :ﻭﺇﺫﺍ ﻧﻈﺮ
ﺍﻵﻳﺔ ﴿ :١٨ﻭﺗﺤ
ﺸﻤﺎ ﹺﻝ﴾ ﺃﻱ ﻧ ﹶﻘﻠﱢﺒﻬﻢ
ﺕ ﺍﻟ
ﲔ ﻭﺫﹶﺍ
ﺕ ﺍﻟﹾﻴ ﻤ ﹺ
ﻣ ﹶﻔﺘﺤﺔ( ﴿ ﻭ ﻫﻢ ﴾ﰲ ﺍﳊﻘﻴﻘﺔ ﴿ ﺭﻗﹸﻮﺩ ﴾ﺃﻱ ﻧﺎﺋﻤﻮ ﹶﻥ ﻻ ﻳﺸﻌﺮﻭ ﹶﻥ ﺑﺄﺣﺪ ﴿ ،ﻭﻧ ﹶﻘ ﱢﻠﺒ ﻬﻢ ﺫﹶﺍ
ﺠﻨﺐ ﺍﻷﻳﺴﺮ ،ﺣﱴ ﻻ ﺗﺄﻛﻠﻬﻢ ﺍﻷﺭﺽ ﴿ ،ﻭ ﹶﻛﻠﹾﺒ ﻬﻢ - ﴾ﺍﻟﺬﻱ ﺃﺧﺬﻭﻩ ﻣﻌﻬﻢ ﳊﺮﺍﺳﺘﻬﻢ
ﺠﻨﺐ ﺍﻷﳝﻦ ﻭ ﻣﺮﺓ ﻟﻠ
ﺃﺛﻨﺎﺀ ﻧﻮﻣﻬﻢ ﻣﺮﺓ ﻟﻠ
ﺖ
﴿-ﺑﺎ ﺳﻂﹲ ﺫﺭﺍ ﻋﻴ ﻪ ﺑﹺﺎﻟﹾ ﻮﺻﻴ ﺪ﴾ ﺃﻱ ﻗﺪ ﻣ ﺪ ﺫﺭﺍﻋﻴﻪ ﺑﻔﻨﺎﺀ ﺍﻟﻜﻬﻒ )ﻷﻧﻪ ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﻟﻨﻮﻡ ﻣﺎ ﺃﺻﺎﻢ ﻭﻗﺖ ﺣﺮﺍﺳﺘﻪ(﴿ ،ﹶﻟ ﹺﻮ ﺍ ﱠﻃ ﹶﻠﻌ
ﺖ ﻣﻨ ﻬﻢ ﺭﻋﺒﺎ﴾
ﺖ ﻓﺎ ﺭﹰﺍ ﻣﻨﻬﻢ ﴿ ﻭﹶﻟ ﻤ ﻠﺌﹾ
ﺖ ﻣﻨ ﻬﻢ ﻓﺮﺍﺭﺍ﴾ ﻳﻌﲏ :ﻟﻮ ﺷﺎﻫﺪﻢ ﻭﻫﻢ ﻧﺎﺋﻤﻮ ﹶﻥ ﻭﺃﻋﻴﻨﻬﻢ ﻣ ﹶﻔﺘﺤﺔ :ﻟﹶﺮﺟﻌ
ﻋ ﹶﻠﻴ ﹺﻬﻢ ﹶﻟ ﻮﱠﻟﻴ
ﷲ ﻗﺪ ﺃﻟﻘﻰ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺰﻉ ﻋﻠﻰ ﻣﻦ ﻳﺮﺍﻫﻢ ،ﺣﱴ ﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻬﻢ(.
)ﻷ ﹼﻥ ﺍ َ
ﻚ ﺑ ﻌﺜﹾﻨﺎ ﻫﻢ ﴾ﻳﻌﲏ :ﻭﻛﻤﺎ ﺃﳕﻨﺎﻫﻢ ﻭﺣﻔﻈﻨﺎﻫﻢ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ ،ﻓﻜﺬﻟﻚ ﺃﻳﻘﻈﻨﺎﻫﻢ ﻣﻦ ﻧﻮﻣﻬﻢ
ﺍﻵﻳﺔ ،١٩ﻭﺍﻵﻳﺔ ﴿ :٢٠ﻭ ﹶﻛ ﹶﺬﻟ
ﷲ ﺗﻌﺎﱃ ،ﻭﻳﺘﻴﻘﻨﻮﺍ
ﻋﻠﻰ ﻫﻴﺌﺘﻬﻢ ﺩﻭ ﹶﻥ ﺗﻐﻴﺮ ،ﻭﺫﻟﻚ ﴿ﻟﻴﺘﺴﺎ َﺀﻟﹸﻮﺍ ﺑﻴﻨ ﻬﻢ :﴾ﻳﻌﲏ ﻟﻜﻲ ﻳﺴﺄﻝ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﻓﻴﺰﺩﺍﺩﻭﺍ ﺇﳝﺎﻧﹰﺎ ﺑﺎ ِ
ﲝﻤﺎﻳﺘﻪ ﻷﻭﻟﻴﺎﺋﻪ ،ﻓـ﴿ﻗﹶﺎ ﹶﻝ ﻗﹶﺎﺋﻞﹲ ﻣﻨ ﻬﻢ ﴿ :﴾ﹶﻛﻢ ﹶﻟﹺﺒﺜﹾﺘﻢ :﴾ﻳﻌﲏ ﻛﻢ ﻣﻦ ﺍﻟﻮﻗﺖ ﺑﻘﻴﻨﺎ ﻧﺎﺋﻤﲔ ﻫﻨﺎ؟ ﴿ﻗﹶﺎﻟﹸﻮﺍ﴾ ﺃﻱ ﻗﺎﻝ ﺑﻌﻀﻬﻢ:
ﺾ ﻳﻮ ﹴﻡ﴾﴿ ،ﻗﹶﺎﻟﹸﻮﺍ﴾ ﺃﻱ ﻗﺎﻝ ﺁﺧﺮﻭ ﹶﻥ ﻗﺪ ﺍﺧﺘﻠﻂ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺮ ﴿ :ﺭﺑ ﹸﻜﻢ ﹶﺃﻋ ﹶﻠ ﻢ ﹺﺑﻤﺎ ﹶﻟﹺﺒﺜﹾﺘﻢ :﴾ﺃﻱ
﴿ﹶﻟﹺﺒﺜﹾﻨﺎ﴾ ﺃﻱ ﻣﻜﹶﺜﻨﺎ ﴿ﻳﻮﻣﺎ ﹶﺃﻭ ﺑﻌ
ﺭﺑﻜﻢ ﺃﻋﻠﻢ ﺑﺎﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻣﻜﹶﺜﺘﻤﻮﻩ ﻫﻨﺎ ،ﻓ ﹶﻔﻮﺿﻮﺍ ﺫﻟﻚ ﺍﻷﻣﺮ ﺇﻟﻴﻪ.
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ﲔ ﻓﻘﺎﻟﻮﺍ﴿ :ﻓﹶﺎﺑ ﻌﺜﹸﻮﺍ ﹶﺃ ﺣ ﺪ ﹸﻛﻢ ﹺﺑ ﻮ ﹺﺭ ﻗ ﹸﻜﻢ ﻫ ﺬ ﻩ ﹺﺇﻟﹶﻰ ﺍﻟﹾ ﻤﺪﻳﻨ ﺔ﴾ :ﻳﻌﲏ ﺃﺭﺳﻠﻮﺍ ﺃﺣﺪﻛﻢ ﺑﻨﻘﻮﺩﻛﻢ ﺍﻟﻔﻀﻴﺔ ﻫﺬﻩ ﺇﱃ
♦ ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﺟﺎﺋﻌ
ﻕ ﻣﻨ ﻪ﴾ ﻟﺘﺄﻛﻠﻮﻩ ﺳ ﺪﹰﺍ
ﻱ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻃﻌﺎﻣﻪ ﺣﻼ ﹰﻻ ﻃﻴﺒﹰﺎ ﴿ ﹶﻓﻠﹾﻴﺄﹾﺗ ﹸﻜﻢ ﹺﺑ ﹺﺮﺯ ﹴ
ﻣﺪﻳﻨﺘﻨﺎ ﴿ ،ﹶﻓﻠﹾﻴﻨ ﹸﻈﺮ﴿ :﴾ﹶﺃﻳﻬﺎ ﹶﺃﺯﻛﹶﻰ ﹶﻃﻌﺎﻣﺎ﴾ :ﻳﻌﲏ ﺃ
ﳉﻮﻋﻜﻢ ﴿ ﻭﻟﹾﻴﺘ ﹶﻠ ﱠﻄﻒ ﴾ﰲ ﺫﻫﺎﺑﻪ ﻭﻋﻮﺩﺗﻪ ﻭﺷﺮﺍﺋﻪ ﻣﻊ ﺍﻟﺒﺎﺋﻊ ﺣﱴ ﻻ ﻳﻨﻜﺸﻒ ﺃﻣﺮﻧﺎ ﴿ ،ﻭﻟﹶﺎ ﻳﺸ ﻌ ﺮ ﱠﻥ ﹺﺑ ﹸﻜﻢ ﹶﺃ ﺣﺪﺍ﴾ ﻳﻌﲏ :ﻭﻻ
ﹸ
ﻼ ﻳﺆﺩﻯ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﺣ ﺪ ﻣﻦ ﻗﻮﻣﻜﻢ ﺑﻮﺟﻮﺩﻛﻢ ﰲ ﺍﻟﻜﻬﻒ ،ﻓـ﴿ﹺﺇﻧ ﻬﻢ ﹺﺇﻥﹾ ﻳﻈﹾ ﻬﺮﻭﺍ ﻋ ﹶﻠﻴ ﹸﻜﻢ ﴾ﻳﻌﲏ ﺇﻥ ﻳﺮﻭﻛﻢ:
ﻳﻔﻌﻞ ﻓﻌ ﹰ
ﲔ ﻣﺜﻠﻬﻢ
﴿ﻳﺮ ﺟﻤﻮ ﹸﻛﻢ ﴾ﺑﺎﳊﺠﺎﺭﺓ ،ﻓﻴﻘﺘﻠﻮﻛﻢ ﴿ﹶﺃﻭ ﻳﻌﻴﺪﻭ ﹸﻛﻢ ﻓﻲ ﻣ ﱠﻠﺘ ﹺﻬﻢ :﴾ﻳﻌﲏ ﺃﻭ ﻳﺮﺟﻌﻮﻛﻢ ﺇﱃ ﺩﻳﻨﻬﻢ ،ﻓﺘﺼﲑﻭﺍ ﻣﺸﺮﹺﻛ
﴿ ﻭﹶﻟﻦ ﺗﻔﹾ ﻠﺤﻮﺍ ﹺﺇﺫﹰﺍ ﹶﺃﺑﺪﺍ﴾ :ﺃﻱ ﻭﻟﻦ ﺗﻔﻮﺯﻭﺍ ﺃﺑﺪﺍ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﺇﻥ ﺃﻃﻌﺘﻤﻮﻫﻢ ﻓﺄﺷﺮﻛﺘﻢ ﺑﺮﺑﻜﻢ.
ﻒ ﺍﻟﺒﺎﺋﻊ ﻧﻮﻉ ﺍﻟﺪﺭﺍﻫﻢ
ﺸ
ﻚ ﹶﺃﻋﹶﺜﺮﻧﺎ ﻋ ﹶﻠﻴ ﹺﻬﻢ ﴾ﺃﻱ ﺟﻌﻠﻨﺎ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻳﻌﺜﺮﻭﻥ ﻋﻠﻴﻬﻢ )ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﹶﻛ
ﺍﻵﻳﺔ ﴿ :٢١ﻭ ﹶﻛ ﹶﺬﻟ
ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﻣﺒﻌﻮﺛﻬﻢ( ،ﻭﻗﺪ ﺟﻌﻠﻨﺎ ﺍﻟﻨﺎﺱ ﻳﻌﺜﺮﻭ ﹶﻥ ﻋﻠﻴﻬﻢ ﴿ﻟﻴﻌ ﹶﻠﻤﻮﺍ ﹶﺃ ﱠﻥ ﻭﻋ ﺪ ﺍﻟ ﱠﻠ ﻪ﴾ ﺑﺎﻟﺒﻌﺚ ﴿ ﺣﻖ ﴾ﻷ ﹼﻥ ﺍﻟﺬﻱ ﺃﻧﺎﻣﻬﻢ
ﺐ
ﻛﻞ ﻫﺬﻩ ﺍﳌﺪﺓ ﰒ ﺃﻳﻘﻈﻬﻢ ،ﻗﺎﺩﺭ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺃﻥ ﻳﺒﻌﺜﻬﻢ ﺑﻌﺪ ﻣﻮﻢ ،ﻟﻴﺤﺎﺳﺒﻬﻢ ﻭﻳﺠﺎﺯﻳﻬﻢ ﺑﺄﻋﻤﺎﳍﻢ ﴿ ،ﻭﹶﺃ ﱠﻥ ﺍﻟﺴﺎ ﻋ ﹶﺔ ﻟﹶﺎ ﺭﻳ
ﻓﻴﻬﺎ﴾ ﻳﻌﲏ :ﻭﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃ ﹼﻥ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻓﻴﻬﺎ ﺍﻟﻘﻴﺎﻣﺔ ﺁﺗﻴﺔﹲ ﻻ ﺷﻚ ﻓﻴﻬﺎ﴿ ،ﹺﺇﺫﹾ ﻳﺘﻨﺎ ﺯﻋﻮ ﹶﻥ ﺑﻴﻨ ﻬﻢ ﹶﺃﻣ ﺮ ﻫﻢ :﴾ﻳﻌﲏ ﺇﻢ
ﺖ ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﻳﺨﺘﻠﻔﻮﻥ ﰲ ﺃﻣﺮ ﺍﻟﻘﻴﺎﻣﺔ) :ﻓﻤﻨﻬﻢ ﻣﻦ ﻛﺎ ﹶﻥ ﻣﺆﻣﻨﹰﺎ ﺎ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎ ﹶﻥ ﻣﻨﻜﺮﹰﺍ ﳍﺎ( ،ﻓﻠﻤﺎ
ﻋﺜﹶﺮﻭﺍ ﻋﻠﻴﻬﻢ ﰲ ﻭﻗ
ﷲ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭﺍﻹﺣﻴﺎﺀ،
ﺠ ﹰﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﻗﺪﺭﺓ ﺍ ِ
ﷲ ﺍﻃﹾّﻼﻋﻬﻢ ﺣ
ﺍﻃﱠﻠﻌﻮﺍ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ،ﺟ ﻌ ﹶﻞ ﺍ ُ
ﻭﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﺒﻌﺚ ﻳﻜﻮ ﹸﻥ ﺑﺎﻷﺟﺴﺎﻡ ﻭﺍﻷﺭﻭﺍﺡ ﻣﻌﹰﺎ ﻭﻟﻴﺲ ﺑﺎﻷﺭﻭﺍﺡ ﻓﻘﻂ.
ﲔ ﻋﻠﻴﻬﻢ﴿ :ﺍﺑﻨﻮﺍ ﻋ ﹶﻠﻴ ﹺﻬﻢ ﺑﻨﻴﺎﻧﺎ﴾ :ﺃﻱ ﺍﺑﻨﻮﺍ ﻋﻠﻰ ﺑﺎﺏ
♦ ﻭﺑﻌﺪ ﺃﻥ ﺍﻧﻜﺸﻒ ﺃﻣﺮﻫﻢ :ﻣﺎﺗﻮﺍ ﴿ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ﴾ ﺃﻱ ﻓﻘﺎﻝ ﻓﺮﻳﻖ ﻣﻦ ﺍ ﹸﳌ ﱠﻄﻠﻌ
ﺍﻟﻜﻬﻒ ﺑﻨﺎ ًﺀ ﻳﺤﺠﺒﻬﻢ ﻋﻦ ﺍﻟﻨﺎﺱ ،ﻭﺍﺗﺮﻛﻮﻫﻢ ﻭﺷﺄﻢ ،ﻓـ﴿ ﺭﺑ ﻬﻢ ﹶﺃﻋ ﹶﻠ ﻢ ﹺﺑ ﹺﻬﻢ :﴾ﺃﻱ ﺭﻢ ﺃﻋﻠﻢ ﲝﺎﳍﻢ ،ﻭ﴿ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬﻳ ﻦ ﹶﻏ ﹶﻠﺒﻮﺍ
ﺠﺪﺍ﴾ :ﺃﻱ ﹶﻟﻨﺘﺨﺬ ﱠﻥ
ﺨ ﹶﺬ ﱠﻥ ﻋ ﹶﻠﻴ ﹺﻬﻢ ﻣﺴ ﹺ
ﻋﻠﹶﻰ ﹶﺃﻣ ﹺﺮ ﻫﻢ ﴾ﻭ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻨﻔﻮﺫ -ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﺑـ )ﺍﳊﻜﻮﻣﺔ( ﴿ :-ﹶﻟﻨﺘ
ﻋﻠﻰ ﻣﻜﺎﻢ ﻣﺴﺠﺪﺍ ﻟﻠﻌﺒﺎﺩﺓ) ،ﻭﻗﺪ ﻧ ﻬﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﲣﺎﺫ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻣﺴﺎﺟﺪ ،ﻭﹶﻟ ﻌ ﻦ ﻣﻦ
ﹶﻓ ﻌ ﹶﻞ ﺫﻟﻚ ،ﻷ ﹼﻥ ﻫﺬﺍ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﻋﺒﺎﺩﺓ ﻣﻦ ﻓﻴﻬﺎ(.
ﺍﻵﻳﺔ ﴿ :٢٢ﺳﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ﴾ ﺃﻱ ﺳﻴﻘﻮﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ -ﺍﻟﺬﻳﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻋﺪﺩ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ :-ﻫﻢ ﴿ﹶﺛﻠﹶﺎﹶﺛﺔﹲ ﺭﺍﹺﺑ ﻌ ﻬﻢ
ﺴﺔﹲ ﺳﺎ ﺩ ﺳ ﻬﻢ ﹶﻛﻠﹾﺒ ﻬﻢ ،﴾ﻭﻛﻼ ﻡ ﺍﻟﻔﺮﻳﻘﲔ ﻛﺎ ﹶﻥ ﴿ ﺭﺟﻤﺎ
ﹶﻛﻠﹾﺒ ﻬﻢ ﴿ ﴾ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ﴾ ﺃﻱ :ﻭﻳﻘﻮﻝ ﻓﺮﻳﻖ ﺁﺧﺮ ﻣﻨﻬﻢ :ﻫﻢ ﴿ ﺧﻤ
ﺐ﴾ ﺃﻱ ﺭﻣﻴﹰﺎ ﺑﺎﻟﻜﻼﻡ ﻣﻦ ﻏﲑ ﺗﺜﺒﺖ ،ﻭﻇﻨﹰﺎ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ) ،ﻓ ﺪ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﺑﻄﻼﻥ ﺍﻟﻘﻮﻟﲔ ﺍﻟﺴﺎﺑﻘﲔ( ﴿ ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ﴾ ﺃﻱ:
ﺑﹺﺎﻟﹾ ﻐﻴ ﹺ
ﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺑﻄﻞ ﺍﻟﻘﻮﻟﲔ
ﷲ ﺃﻋﻠﻢ -ﻷ ﹼﻥ ﺍ َ
ﻭﺗﻘﻮﻝ ﲨﺎﻋﺔ ﺛﺎﻟﺜﺔ :ﻫﻢ ﴿ ﺳﺒ ﻌﺔﹲ ﻭﺛﹶﺎ ﻣﻨ ﻬﻢ ﹶﻛﻠﹾﺒ ﻬﻢ) ﴾ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ -ﻭﺍ ُ
ﺍﻟﺴﺎﺑﻘﲔ ،ﻭﱂ ﻳﺒﻄﻞ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ،ﻓ ﺪ ﱠﻝ ﺫﻟﻚ ﻋﻠﻰ ﺻﺤﺘﻪ(.
♦ ﻭﳌﹼﺎ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻪ ،ﻭﻟﻴﺲ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻟﻠﻨﺎﺱ )ﺩﻳﻨﻴﺔ ﺃﻭ ﺩﻧﻴﻮﻳﺔ( ،ﻗﺎﻝ ﺗﻌﺎﱃ ﺑﻌﺪﻫﺎ ﴿ :ﹸﻗﻞﹾ ﺭﺑﻲ
ﹶﺃﻋ ﹶﻠ ﻢ ﹺﺑ ﻌ ﺪﺗ ﹺﻬﻢ ﴾ﺃﻱ ﺭﰊ ﻫﻮ ﺍﻷﻋﻠﻢ ﺑﻌﺪﺩﻫﻢ ،ﻭ﴿ﻣﺎ ﻳﻌ ﹶﻠ ﻤ ﻬﻢ ﹺﺇﻟﱠﺎ ﹶﻗﻠﻴﻞﹲ﴾ :ﺃﻱ ﻣﺎ ﻳﻌﻠﻢ ﻋﺪﺩﻫﻢ ﺇﻻ ﻗﻠﻴﻞﹲ ﻣﻦ ﺍﻟﻨﺎﺱ ﴿ ﹶﻓﻠﹶﺎ ﺗﻤﺎ ﹺﺭ
ﻓﻴ ﹺﻬﻢ ﹺﺇﻟﱠﺎ ﻣﺮﺍ ًﺀ ﻇﹶﺎ ﻫﺮﺍ﴾ :ﺃﻱ ﻓﻼ ﺗﺠﺎﺩﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﻋﺪﺩﻫﻢ ﺇﻻ ﺟﺪﺍ ﹰﻻ ﻇﺎﻫﺮﺍ ﻻ ﻋﻤ ﻖ ﻓﻴﻪ )ﻭﺫﻟﻚ ﺑﺄﻥﹾ ﺗﺬﻛﺮ ﳍﻢ ﻣﺎ
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ﺖ ﻓﻴ ﹺﻬﻢ ﴾ﺃﻱ ﻻ ﺗﺴﺄﻝ ﰲ ﺷﺄﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﴿ ﻣﻨ ﻬﻢ ﴾ﺃﻱ
ﺃﺧﱪﻙ ﺍﻟﻮﺣﻲ ﺑﻪ ،ﺩﻭ ﹶﻥ ﺃﻥ ﺗ ﹶﻜﺬﱢﻢ ﺃﻭ ﺗﻮﺍﻓﻘﻬﻢ( ﴿ ،ﻭﻟﹶﺎ ﺗﺴﺘﻔﹾ
ﺏ ﴿ﹶﺃ ﺣﺪﺍ﴾ ﻷﻢ ﻻ ﻳﻌﻠﻤﻮ ﹶﻥ ﺫﻟﻚ ﻭﺇﳕﺎ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﻈﻦ ﻭﺍﻟﺘﺨﻤﲔ ،ﻻ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻴﻘﲔ) ،ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳌﻨﻊ
ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎ ﹺ
ﻣﻦ ﺳﺆﺍﻝ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﻟﻠﻔﺘﻮﻯ(.
ﻚ﴾ ﺍﻟﺸﻲﺀ ﴿ ﹶﻏﺪﺍ ﹺﺇﻟﱠﺎ ﹶﺃﻥﹾ ﻳﺸﺎ َﺀ ﺍﻟ ﱠﻠ ﻪ﴾ ﻳﻌﲏ ﺇﻻ
ﺸﻲٍ ﺀ﴾ ﺗﻌﺰﻡ ﻋﻠﻰ ﻓﻌﻠﻪ﴿ :ﹺﺇﻧﻲ ﻓﹶﺎ ﻋﻞﹲ ﹶﺫﻟ
ﺍﻵﻳﺔ ،٢٣ﻭﺍﻵﻳﺔ ﴿ :٢٤ﻭﻟﹶﺎ ﺗﻘﹸﻮﹶﻟ ﻦ ﻟ
ﺖ ﻗﻮﻝ) :ﺇﻥ ﺷﺎﺀ ﺍﷲ( ،ﻓﺎﺫﻛﹸﺮﻩ
ﺖ﴾ :ﻳﻌﲏ ﻭﺇﺫﺍ ﻧﺴﻴ
ﻚ ﹺﺇﺫﹶﺍ ﻧﺴِﻴ
ﺃﻥ ﺗ ﻌﻠﱢﻖ ﻗﻮﻟﻚ ﺑﺎﳌﺸﻴﺌﺔ ،ﻓﺘﻘﻮﻝ) :ﺇﻥ ﺷﺎﺀ ﺍﷲ(﴿ ،ﻭﺍﺫﹾ ﹸﻛﺮ ﺭﺑ
ﷲ ﻳﺬﻫﺐ ﺍﻟﻨﺴﻴﺎﻥ(.
ﺖ ﺷﻴﺌﹰﺎ ﻓﺎﺫﻛﺮ ﺍﷲ؛ ﻓﺈ ﹼﻥ ﺫﻛﹾ ﺮ ﺍ ِ
-ﻭﻟﻮ ﺑﻌﺪ ﻓﺘﺮﺓ -ﻟﺘﺨﺮﺝ ﺑﻪ ﻣﻦ ﺍﳊﺮﺝ) ،ﻭﻛﻠﻤﺎ ﻧﺴﻴ
ﲔ ﹼﳌﺎ ﺳﺄﻟﻮﺍ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺳﺒﺐ ﺍﻋﺘﺮﺍﺽ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻠﺴﻴﺎﻕ ،ﺃ ﹼﻥ ﺍ ﹸﳌﺸﺮﹺﻛ
ﻭﻋﻦ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ،ﻗﺎﻝ ﳍﻢ) :ﺃﹸﺧﺒﹺﺮﻛﻢ ﲟﺎ ﺳﺄﻟﺘﻢ ﻋﻨﻪ ﻏﺪﹰﺍ(؛ ﻭﱂ ﻳﻘﻞ )ﺇﻥ ﺷﺎﺀ ﺍﷲ( ،ﻓﺎﻧﻘﻄﻊ ﺍﻟﻮﺣﻲ ﻧﺼﻒ ﺷﻬﺮ ،ﰒ ﻧﺰﻟﺖ
ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻭﻓﻴﻬﺎ ﺟﻮﺍﺏ ﻣﺎ ﺳﺄﻟﻮﺍ.
ﷲ ﺃﻥ ﻳﻨ ﻌ ﻢ ﻋﻠ ﻲ ﺑﺸﻲ ٍﺀ
ﺏ ﻣﻦ ﻫﺬﹶﺍ ﺭ ﺷﺪﺍ﴾ :ﺃﻱ ﹶﻟ ﻌ ﹼﻞ ﺍ َ
﴿ ﻭ ﹸﻗﻞﹾ﴾ ﳍﻢ -ﺑﻌﺪ ﻗﻮﻝ )ﺇﻥ ﺷﺎﺀ ﺍﷲ( ﴿ :-ﻋﺴﻰ ﹶﺃﻥﹾ ﻳﻬ ﺪﻳ ﹺﻦ ﺭﺑﻲ ﻟﹶﺄﻗﹾ ﺮ
ﺃﻛﺜﺮ ﺇﺛﺒﺎﺗﹰﺎ ﻟﻨﺒ ﻮﰐ -ﻭﺃﻛﺜﺮ ﻫﺪﺍﻳ ﹰﺔ ﻟﻠﻨﺎﺱ -ﻣﻦ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ،ﺍﻟﱵ ﺳﺄﻟﺘﻤﻮﱐ ﻋﻨﻬﺎ ﺍﺧﺘﺒﺎﺭﹰﺍ ﻟﻨﺒﻮﰐ.
ﺴﻌﺎ﴾ ﻳﻌﲏ :ﻭﻟﻘﺪ ﺑﻘﻰ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﻧﺎﺋﻤﲔ ﰲ ﹶﻛﻬﻔﻬﻢ
ﲔ ﻭﺍ ﺯ ﺩﺍﺩﻭﺍ ﺗ
ﺙ ﻣﹶﺌ ﺔ ﺳﹺﻨ
ﺍﻵﻳﺔ ،٢٥ﻭﺍﻵﻳﺔ ﴿ :٢٦ﻭﹶﻟﹺﺒﺜﹸﻮﺍ ﻓﻲ ﹶﻛ ﻬ ﻔ ﹺﻬ ﻢ ﹶﺛﻠﹶﺎ ﹶ
ﺖ ﺃﻳﻬﺎ
ﺛﻼﲦﺎﺋﺔ ﺳﻨﺔ )ﺑﺎﳊﺴﺎﺏ ﺍﻟﺸﻤﺴﻲ( ،ﻭﺛﻼﲦﺎﺋﺔ ﺳﻨﺔ ﻭﺗﺴﻊ ﺳﻨﲔ )ﺑﺎﳊﺴﺎﺏ ﺍﻟﻘﻤﺮﻱ( ﴿ ،ﹸﻗ ﹺﻞ ﺍﻟ ﱠﻠ ﻪ ﹶﺃ ﻋ ﹶﻠ ﻢ ﹺﺑﻤﺎ ﹶﻟﹺﺒﺜﹸﻮﺍ﴾ :ﻳﻌﲏ ﻭﺇﺫﺍ ﺳﺌﻠ
ﷲ ﺃﻋﻠﻢ ﲟﺪﺓ ﺑﻘﺎﺋﻬﻢ(،
ﷲ ﰲ ﺫﻟﻚ -ﻓﻼ ﲡﺘﻬﺪ ﻓﻴﻪ ﺑﺸﻲﺀ ،ﺑﻞ ﻗﻞ) :ﺍ ُ
ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﻣﺪﺓ ﺑﻘﺎﺋﻬﻢ ﰲ ﺍﻟﻜﻬﻒ -ﻭﻟﻴﺲ ﻋﻨﺪﻙ ﻋﻠﻢ ﻣﻦ ﺍ ِ
ﺼ ﺮ ﹺﺑ ﻪ
ﺱ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ﴿ ،ﹶﺃﺑ
ﺽ﴾ ﺃﻱ ﻳﻌﻠ ﻢ ﺳﺒﺤﺎﻧﻪ ﲨﻴﻊ ﻣﺎ ﺧ ﻔ ﻲ ﻋﻦ ﺣﻮﺍ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﹺ
ﺴﻤﺎﻭﺍ
ﺐ ﺍﻟ
ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﴿ﹶﻟ ﻪ ﹶﻏ ﻴ
ﺼ ﺮ ﻩ ﲞﻠﻘﻪ ،ﻭﻣﺎ ﺃﻋﻈﻢ ﺳﻤﻌﻪ
ﻭﹶﺃ ﺳ ﻤ ﻊ﴾ :ﺃﻱ ﺗﻌﺠﺐ ﻣﻦ ﻛﻤﺎﻝ ﺑﺼﺮ ﺭﺑﻚ ﻭ ﺳﻤﻌﻪ ﻭﺇﺣﺎﻃﺘﻪ ﺑﻜﻞ ﺷﻲﺀ )ﺃﻭ ﺑﺼﻴﻐ ﺔ ﺃﺧﺮﻯ :ﻣﺎ ﺃﻋﻈﻢ ﺑ
ﻷﻗﻮﺍﳍﻢ ،ﺣﻴﺚ ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀٌ ﻣﻦ ﺃﺣﻮﺍﳍﻢ!( ،ﻭ﴿ﻣﺎ ﹶﻟ ﻬ ﻢ ﻣ ﻦ ﺩﻭﹺﻧ ﻪ ﻣ ﻦ ﻭﻟ ﻲ﴾ :ﺃﻱ ﻟﻴﺲ ﻟﻠﺨﻠﻖ ﺃﺣﺪ ﻏﲑﻩ ﻳﺘﻮﱃ ﺃﻣﻮﺭﻫﻢ ﴿ ،ﻭﻟﹶﺎ
ﺸ ﹺﺮ ﻙ ﻓﻲ ﺣ ﹾﻜ ﻤ ﻪ ﹶﺃ ﺣﺪﺍ﴾ ﺃﻱ :ﻭﻟﻴﺲ ﻟﻪ ﺷﺮﻳﻚ ﰲ ﺣﻜﻤﻪ ﻭﻗﻀﺎﺋﻪ ﻭﺗﺸﺮﻳﻌﻪ )ﻟﻐﻨﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻋﻤﺎ ﺳﻮﺍﻩ(.
ﻳ
ﷲ ﺇﻟﻴﻚ ﻣﻦ ﺍﻟﻘﺮﺁﻥ )ﺗ ﻌﺒﺪﹰﺍ ﺑﻪ ،ﻭﺗﻌﻠﻴﻤﹰﺎ
ﻚ﴾ :ﺃﻱ ﺍﻗﺮﺃ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻣﺎ ﺃﻭﺣﺎﻩ ﺍ ُ
ﺏ ﺭﺑ
ﻚ ﻣﻦ ﻛﺘﺎ ﹺ
ﺍﻵﻳﺔ ﴿ :٢٧ﻭﺍﺗ ﹸﻞ ﻣﺎ ﺃﹸﻭ ﺣ ﻲ ﹺﺇﹶﻟﻴ
ﻟﻠﻤﺆﻣﻨﲔ ﲟﺎ ﺟﺎ َﺀ ﻓﻴﻪ ﻣﻦ ﺍﳍﺪﻯ ،ﻭﺩﻋﻮ ﹰﺓ ﻟﻠﻨﺎﺱ ﺇﱃ ﺭﻢ( ،ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﴿ﻟﹶﺎ ﻣﺒ ﺪ ﹶﻝ ﻟ ﹶﻜ ﻠﻤﺎﺗ ﻪ﴾ ﺃﻱ ﻻ ﻣ ﻐﻴﺮ ﻟﻜﻠﻤﺎﺗﻪ ،ﻻ ﰲ
ﺤﺪﺍ﴾
ﺠ ﺪ ﻣﻦ ﺩﻭﹺﻧ ﻪ ﻣﻠﹾﺘ
ﺃﻟﻔﺎﻇﻬﺎ ﻭﻻ ﰲ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻻ ﰲ ﺃﺣﻜﺎﻣﻬﺎ )ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻭ ﻋ ﺪ ﻙ ﺑﻪ ﻣﻦ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻚ( ﴿ ،ﻭﹶﻟﻦ ﺗ ﹺ
ﺠﻴﻚ ﻣﻦ ﻋﻘﺎﺏ ﺭﺑﻚ )ﺇﻥﹾ ﻭﺍﻓﻘﺘﻬﻢ ﻋﻠﻰ ﺷﻲ ٍﺀ ﻣﻦ ﺍﻗﺘﺮﺍﺣﺎﻢ(.
ﺃﻱ ﻟﻦ ﲡﺪ ﻣﻠﺠﹰﺄ ﺗﻤﻴﻞ ﺇﻟﻴﻪ ﻟﻴﻨ
ﺍﻵﻳﺔ ﴿ :٢٨ﻭﺍﺻﺒﹺﺮ ﻧﻔﹾﺴﻚ ﴾ﺃﻱ ﺻﺒﺮ ﻧﻔﺴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ،ﻭﺍﺣﺒﺴﻬﺎ -ﺣﺒﺲ ﻣﻼﺯﻣﺔ ﴿ -ﻣﻊ ﴾ﺃﺻﺤﺎﺑﻚ ﻣﻦ ﻓﻘﺮﺍﺀ ﺍﳌﺆﻣﻨﲔ
﴿ﺍﱠﻟﺬﻳﻦ ﻳﺪﻋﻮﻥﹶ ﺭﺑﻬﻢ ﺑﹺﺎﻟﹾﻐﺪﺍﺓ ﻭﺍﻟﹾﻌﺸ ﻲ﴾ :ﺃﻱ ﺍﻟﺬﻳﻦ ﻳﻌﺒﺪﻭﻥﹶ ﺭﻢ ﻭﺣﺪﻩ ،ﻭﻳﺪﻋﻮﻧﻪ ﰲ ﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ﴿ ،ﻳﺮﹺﻳﺪﻭﻥﹶ﴾ ﺑﺬﻟﻚ
﴿ﻭﺟﻬﻪ ﴾ﺃﻱ ﻳﺮﻳﺪﻭﻥ ﺑﺄﻋﻤﺎﳍﻢ ﺍﻟﺼﺎﳊﺔ ﺭﺿﺎ ﺍﷲِ ﺗﻌﺎﱃ ﻭﺟﻨﺘﻪ ،ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ﴿ ،ﻭﻟﹶﺎ ﺗﻌﺪ ﻋﻴﻨﺎﻙ ﻋﻨﻬﻢ ﴾ﺃﻱ :ﻭﻻ
ﺗﺼﺮﻑ ﻧﻈﺮﻙ ﻋﻨﻬﻢ ﺇﱃ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺍﻷﻏﻨﻴﺎﺀ﴿ ،ﺗﺮﹺﻳﺪ ﺯﹺﻳﻨﺔﹶ ﺍﻟﹾﺤﻴﺎﺓ ﺍﻟ ﺪﻧﻴﺎ﴾؟ ﻳﻌﲏ :ﻫﻞ ﺗﺮﻳﺪ ﻣﺠﺎﻟﺴﺔ ﻫﺆﻻﺀ ﺍﻟﻜﻔﺎﺭ ﺍﻷﻏﻨﻴﺎﺀ،
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ﻟﻠﺸﺮﻑ ﻭﺍﻟﻔﺨﺮ ،ﻷﻢ ﺃﺻﺤﺎﺏ ﻫﻴﺌﺔ ﻭﺯﻳﻨﺔ ،ﻭﺃﺻﺤﺎﺑﻚ ﻟﻴﺲ ﳍﻢ ﺫﻟﻚ؟ )ﻭﻫﺬﺍ ﺍﺳﺘﻔﻬﺎﻡ ﻏﺮﺿﻪ ﺍﻟﻨﻔﻲ ﻭﺍﻹﻧﻜﺎﺭ( ﺃﻱ :ﻻ ﺗﻔﻌﻞ
ﻫﺬﺍ﴿ ،ﻭﻟﹶﺎ ﺗﻄﻊ ﻣﻦ ﺃﹶﻏﹾﻔﹶﻠﹾﻨﺎ ﻗﹶﻠﹾﺒﻪ ﻋﻦ ﺫﻛﹾﺮﹺﻧﺎ﴾ ﺃﻱ :ﻭﻻ ﺗﻄﻊ ﻣﻦ ﺟﻌﻠﻨﺎ ﻗﻠﺒﻪ ﻏﺎﻓﻼﹰ ﻋﻤﺎ ﻳﺠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺫﻛﺮﻧﺎ ﻭﻋﺒﺎﺩﺗﻨﺎ )ﻋﻘﻮﺑﺔﹰ ﻟﻪ(،
ﻷﻧﻪ ﻋﺎﻧﺪ ﻭﺗﻜﹶﺒﺮ ﴿ﻭﺍﺗﺒﻊ ﻫﻮﺍﻩ ﴾ﻓﻔﻀﻠﻪ ﻋﻠﻰ ﻃﺎﻋﺔ ﻣﻮﻻﻩ ﴿ﻭﻛﹶﺎﻥﹶ ﺃﹶﻣﺮﻩ ﻓﹸﺮﻃﹰﺎ﴾ :ﺃﻱ ﻭﺻﺎﺭ ﺃﻣﺮﻩ ﰲ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ ﺿﻴﺎﻋﺎﹰ ﻭﻫﻼﻛﹰﺎ.
ﺽ ﻋﻠﻴﻪ ﺍ ﹸﳌﺸﺮﹺﻛﻮﻥ ﺇﺑﻌﺎﺩ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻔﻘﺮﺍﺀ ﻋﻨﻪ
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﻗﺪ ﻧ ﺰ ﹶﻝ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻣﺎ ﻋ ﺮ
ﺻ ﻬﻴﺐ ﻭﻏﲑﳘﺎ( ،ﻟﻴﺠﻠﺴﻮﺍ ﺇﻟﻴﻪ ﻭﻳﺴﻤﻌﻮﺍ ﻣﻨﻪ ،ﻓﻨﻬﺎﻩ ﺭﺑﻪ ﻋﻦ ﺫﻟﻚ ،ﻭﺃ ﻣﺮﻩ ﲟﻼﺯﻣﺔ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻔﻘﺮﺍﺀ ،ﺍﻟﺬﻳﻦ ﻻ
) ﹶﻛﺒﹺﻼﻝ ﻭ
ﷲ ﻋﻨﻬﻢ ﻭﻣﺤﺒﺘﻪ ﳍﻢ.
ﻳﺮﻳﺪﻭﻥ ﺑﺼﻼﻢ ﻭﺗﺴﺒﻴﺤﻬﻢ ﻭﺩﻋﺎﺋﻬﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺭﺿﺎ ﺍ ِ
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻟﻔﻌﻞ )ﻛﺎﻥ( ﺇﺫﺍ ﺟﺎﺀ ﻣﻊ ﺻﻔﺔ ﻣﻌﻴﻨﺔ ،ﻓﺈﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻼﺯﹺﻣﺔ ﻟﺼﺎﺣﺒﻬﺎ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ -ﻭﺍﺻﻔﹰﺎ
ﲔ ﺇﻟﻴﻪ ﰲ ﻛﻞ
ﻧﻔﺴﻪ ﺑﺎﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ ﴿ :-ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠﻠ ﻪ ﹶﻏﻔﹸﻮﺭﺍ ﺭﺣﻴﻤﺎ﴾ ﺃﻱ ﻛﺎ ﹶﻥ ﺳﺒﺤﺎﻧﻪ -ﺩﺍﺋﻤﹰﺎ ﻭﺃﺑﺪﹰﺍ -ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﹰﺎ )ﻟﻠﺘﺎﺋﺒ
ﲔ ﻣﻦ ﻋﺎﻗﺒﺔ ﺫﻧﻮﻢ(.
ﻭﻗﺖ ،ﺍﳋﺎﺋﻔ
ﺤ ﻖ ﻣﻦ ﺭﺑ ﹸﻜﻢ ﴾ﻳﻌﲏ :ﻣﺎ ﺟﺌﺘﻜﻢ ﺑﻪ -ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ -ﻫﻮ ﺍﳊﻖ ﻣﻦ
ﺍﻵﻳﺔ ﴿ :٢٩ﻭ ﹸﻗ ﹺﻞ﴾ ﳍﺆﻻﺀ ﺍﻟﻐﺎﻓﻠﲔ﴿ :ﺍﻟﹾ
ﺼﺪﻕ ﺬﺍ ﺍﳊﻖ ﻭﻳﻌﻤﻞ ﺑﻪ ،ﻓﻠﻴﻔﻌﻞ ﻓﻬﻮ ﺧﲑ ﻟﻪ ﴿ ،ﻭ ﻣﻦ ﺷﺎ َﺀ
ﺭﺑﻜﻢ ﴿ ،ﹶﻓ ﻤﻦ ﺷﺎ َﺀ ﹶﻓﻠﹾﻴﺆ ﻣﻦ :﴾ﺃﻱ ﻓ ﻤﻦ ﺃﺭﺍﺩ ﻣﻨﻜﻢ ﺃﻥ ﻳ
ﷲ ﺗﻌﺎﱃ
ﲔ﴾ ﺃﻱ ﻟﻠﻤﺸﺮﹺﻛﲔ ،ﻷ ﱠﻥ ﺍ َ
ﹶﻓﻠﹾﻴﻜﹾ ﹸﻔﺮ ﴾ﻳﻌﲏ :ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺠﺤﺪ ﻓﻠﻴﻔﻌﻞ ،ﻓﻤﺎ ﹶﻇ ﹶﻠ ﻢ ﺇﻻ ﻧﻔﺴﻪ ،ﻓـ﴿ﹺﺇﻧﺎ ﹶﺃﻋﺘﺪﻧﺎ ﻟﻠﻈﱠﺎﻟ ﻤ
ﻁ ﹺﺑ ﹺﻬﻢ ﺳﺮﺍ ﺩ ﹸﻗﻬﺎ﴾ ﺃﻱ ﺃﺣﺎﻃﺖ ﻢ ﺟﺪﺭﺍﺎ ﺍﳌﹸﺤﺮﹺﻗﺔ،
ﷲ ﳍﻢ ﴿ﻧﺎﺭﺍ ﹶﺃﺣﺎ ﹶ
ﺸﺮ ﻙ ﹶﻟ ﹸﻈﻠﹾﻢ ﻋﻈﻴﻢ ،﴾ﻓﺄﻭﻟﺌﻚ ﻗﺪ ﺃ ﻋ ﺪ ﺍ ُ
ﻗﺎﻝ﴿ :ﹺﺇ ﱠﻥ ﺍﻟ
ﺕ ﳍﻢ ﲟﺎ ٍﺀ ﻳﺸﺒﻪ ﺍﻟﺰﻳﺖ ﺍﻟ ﻌﻜﺮ -
﴿ ﻭﹺﺇﻥﹾ ﻳﺴﺘﻐﻴﺜﹸﻮﺍ﴾ -ﺑ ﹶﻄﻠﹶﺐ ﺍﳌﺎﺀ ﻣﻦ ﺷﺪﺓ ﺍﻟﻌﻄﺶ -ﻓﺈﻢ ﴿ﻳﻐﺎﺛﹸﻮﺍ ﹺﺑﻤﺎ ٍﺀ ﻛﹶﺎﻟﹾ ﻤﻬ ﹺﻞ﴾ :ﺃﻱ ﻳﺆ
ﺷﺪﻳﺪ ﺍﳊﺮﺍﺭﺓ ﴿ -ﻳﺸﻮﹺﻱ ﺍﻟﹾ ﻮﺟﻮ ﻩ﴾ :ﻳﻌﲏ ﺇﺫﺍ ﻗﺮﺑﻮﻩ ﻣﻦ ﻭﺟﻮﻫﻬﻢ ﻟﻴﺸﺮﺑﻮﺍ :ﺷﻮﻯ ﺟﻠﻮﺩﻫﻢ ﻭﻭﺟﻮﻫﻬﻢ ،ﻓﺈﺫﺍ ﺷﺮﺑﻮﻩ :ﻗ ﱠﻄ ﻊ
ﺤﺖ ﺍﻟﻨﺎﺭ
ﺏ﴾ :ﺃﻱ ﹶﻗﺒﺢ ﻫﺬﺍ ﺍﻟﺸﺮﺍﺏ ﺍﻟﺬﻱ ﻻ ﻳﺮﻭﻱ ﻇﻤﺄﻫﻢ ﺑﻞ ﻳﺰﻳﺪﻩ ﴿ ،ﻭﺳﺎ َﺀﺕ ﻣﺮﺗ ﹶﻔﻘﹰﺎ﴾ :ﺃﻱ ﻭ ﹶﻗﺒ
ﺸﺮﺍ
ﺲ ﺍﻟ
ﺃﻣﻌﺎﺀﻫﻢ﴿ ،ﹺﺑﺌﹾ
ﻣﱰ ﹰﻻ ﳍﻢ ﻭﻣﺴﺘ ﹶﻘ ﺮﺍﹰ) ،ﻭﰲ ﻫﺬﺍ ﻭﻋﻴﺪ ﺷﺪﻳﺪ ﳌﻦ ﺃﻋﺮﺽ ﻋﻦ ﺍﳊﻖ ،ﻓﻠﻢ ﻳﺆﻣﻦ ﺑﺮﺳﺎﻟﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺇﺫ ﺍﻷﻣﺮ ﰲ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻓﻠﻴﻜﻔﺮ( ﻫﻮ ﻟﻠﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ،ﺑﺪﻟﻴﻞ ﺫﻛﺮ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺳﻴﺼﻴﺒﻪ ﺇﻥﹾ ﹶﻛﻔﹶﺮ(.
ﺴ ﻦ ﻋ ﻤﻠﹰﺎ﴾
ﺕ﴾ ﳍﻢ ﺃﻋﻈﻢ ﺍﻟﺜﻮﺍﺏ ،ﻓـ﴿ﹺﺇﻧﺎ ﻟﹶﺎ ﻧﻀﻴ ﻊ ﹶﺃﺟ ﺮ ﻣﻦ ﹶﺃﺣ
ﺍﻵﻳﺔ ،٣٠ﻭﺍﻵﻳﺔ ﴿ :٣١ﹺﺇ ﱠﻥ ﺍﱠﻟﺬﻳ ﻦ َﺁ ﻣﻨﻮﺍ ﻭ ﻋ ﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎ
ﺕ ﻋﺪ ﻥ﴾ ﺃﻱ ﳍﻢ ﺟﻨﺎﺕ ﺍﳋﻠﻮﺩ ﺍﻟﱵ ﻳﻘﻴﻤﻮ ﹶﻥ ﻓﻴﻬﺎ
ﻚ ﹶﻟ ﻬﻢ ﺟﻨﺎ
ﺃﻱ ﻻ ﻧﻀﻴﻊ ﺃﺟﻮﺭﻫﻢ ﻋﻠﻰ ﺇﳝﺎﻢ ﻭﺇﺣﺴﺎﻥ ﺃﻋﻤﺎﳍﻢ﴿ ،ﺃﹸﻭﹶﻟﺌ
ﺐ﴾ :ﺃﻱ
ﺤ ﱠﻠﻮ ﹶﻥ ﻓﻴﻬﺎ ﻣﻦ ﹶﺃﺳﺎ ﹺﻭ ﺭ ﻣﻦ ﹶﺫ ﻫ ﹴ
﴿ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘ ﹺﻬ ﻢ ﺍﻟﹾﹶﺄﻧﻬﺎ ﺭ﴾ ﺃﻱ ﲡﺮﻱ ﺍﻷﺎﺭ ﻣﻦ ﲢﺖ ﻗﺼﻮﺭﻫﻢ ﻭ ﹸﻏﺮﻓﻬﻢ﴿ ،ﻳ
ﺱ﴾ ﻭﻫﻮ ﺍﳊﺮﻳﺮ
ﺴﺠﺖ ﴿ ﻣﻦ ﺳﻨ ﺪ ﹴ
ﻳﻠﺒﺴﻮ ﹶﻥ ﻓﻴﻬﺎ ﺃﺳﺎﻭﺭ ﻣﻦ ﺫﻫﺐ ﴿ ﻭﻳﻠﹾﺒﺴﻮ ﹶﻥ ﺛﻴﺎﺑﺎ ﺧﻀ ﺮﺍ﴾ ﺃﻱ ﺛﻴﺎﺑﹰﺎ ﺫﺍﺕ ﻟﻮﻥ ﺃﺧﻀﺮ ،ﻗﺪ ﻧ ِ
ﻚ﴾ )ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻻﺗﻜﺎﺀ ﻫﻮ ﺍﻻﺳﺘﻨﺎﺩ ﻋﻠﻰ ﺷﻲ ٍﺀ ﰲ
ﲔ ﻓﻴﻬﺎ ﻋﻠﹶﻰ ﺍﻟﹾﹶﺄﺭﺍﺋ
ﻕ﴾ )ﻭﻫﻮ ﺍﳊﺮﻳﺮ ﺍﻟﻐﻠﻴﻆ( ﴿ ،ﻣﺘ ﻜﺌ
ﺍﻟﺮﻗﻴﻖ ﴿ ﻭﹺﺇﺳﺘﺒ ﺮ ﹴ
ﺏ﴾ ﺛﻮﺍﻢ،
ﺣﺎﻝ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﺮﻓﺎﻫﻴﺔ ،ﻭﺍﻋﻠﻢ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻷﺭﺍﺋﻚ ﲨﻊ ﺃﺭﹺﻳﻜﺔ ،ﻭﻫﻲ ﺍﻟﺴﺮﻳﺮ ﺍ ﹸﳌ ﺰﻳﻦ ﺑﺎﻟﺴﺘﺎﺋﺮ ﺍﳉﻤﻴﻠﺔ(﴿ ،ﹺﻧﻌ ﻢ ﺍﻟﱠﺜﻮﺍ
ﺖ ﺍﳉﻨﺔ ﻣﱰﻻ ﻭﻣﻜﺎﻧﺎ ﳍﻢ. ﴿ ﻭ ﺣ
ﺴﻨﺖ ﻣﺮﺗ ﹶﻔﻘﹰﺎ﴾ :ﺃﻱ ﻭ ﺣﺴﻨ
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ﻼ -ﻟﻠﻤﺘﻜﱪﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻨﻜﺮﻭ ﹶﻥ ﺍﻟﺒﻌﺚ -
ﺍﻵﻳﺔ ،٣٢ﻭﺍﻵﻳﺔ ﴿ :٣٣ﻭﺍﺿ ﹺﺮﺏ ﹶﻟ ﻬﻢ ﻣﹶﺜﻠﹰﺎ﴾ ﺃﻱ ﺍﺟﻌﻞ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻣﺜ ﹰ
ﺑـ﴿ ﺭ ﺟ ﹶﻠﻴ ﹺﻦ﴾ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﺃﺣﺪﳘﺎ ﻣﺆﻣﻦ ﻓﻘﲑ ،ﻭﺍﻵﺧﺮ ﻛﺎﻓﺮ ﻏﲏ ،ﻭﻗﺪ ﴿ ﺟ ﻌﻠﹾﻨﺎ ﻟﹶﺄ ﺣ ﺪ ﻫﻤﺎ﴾ )ﻭﻫﻮ ﺍﻟﻜﺎﻓﺮ( ،ﺟﻌﻠﻨﺎ ﻟﻪ
ﺏ﴾ ﺃﻱ ﺣﺪﻳﻘﺘﲔ ﻣﻦ ﺃﻋﻨﺎﺏ ﴿ ،ﻭ ﺣ ﹶﻔﻔﹾﻨﺎ ﻫﻤﺎ ﹺﺑﻨﺨ ﹴﻞ﴾ :ﻳﻌﲏ ﻭﺃﺣﻄﻨﺎﳘﺎ ﺑﻨﺨ ﹴﻞ ﻛﺜﲑ ﴿ ،ﻭ ﺟ ﻌﻠﹾﻨﺎ ﺑﻴﻨ ﻬﻤﺎ﴾ ﺃﻱ:
﴿ ﺟﻨﺘﻴ ﹺﻦ ﻣﻦ ﹶﺃﻋﻨﺎ ﹴ
ﺠﻨﺘﻴ ﹺﻦ َﺁﺗﺖ ﹸﺃ ﹸﻛ ﹶﻠﻬﺎ﴾ :ﻳﻌﲏ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳊﺪﻳﻘﺘﲔ ﻗﺪ
ﻭﺃﻧﺒﺘﻨﺎ ﺑﲔ ﺍﻟﻌﻨﺐ ﻭﺍﻟﻨﺨﻞ ﴿ :ﺯﺭﻋﺎ﴾ ﺃﻱ ﺯﺭﻭﻋﺎ ﳐﺘﻠﻔﺔ ،ﻭ﴿ ﻛﻠﹾﺘﺎ ﺍﻟﹾ
ﺽ ﺃﺻﺎﺏ ﺍﻟﺜﻤﺎﺭ ﺃﻭ ﻏﲑ ﺫﻟﻚ -ﺑﻞ ﺃ ﹶﲦ ﺮﺗﻪ
ﺃﲦﺮﺕ ﲦﺎﺭﻫﺎ ﴿ ﻭﹶﻟﻢ ﺗﻈﹾ ﻠﻢ ﻣﻨ ﻪ ﺷﻴﺌﹰﺎ﴾ :ﺃﻱ ﱂ ﺗﻨﻘﺺ ﻣﻦ ﲦﺎﺭﻫﺎ ﺷﻴﺌﹰﺎ -ﺑﺴﺒﺐ ﻣﺮ ﹴ
ﺠﺮﻧﺎ ﺧﻠﹶﺎﹶﻟ ﻬﻤﺎ ﻧ ﻬﺮﺍ﴾ :ﺃﻱ ﺷﻘﻘﻨﺎ ﺑﲔ ﺃﺷﺠﺎﺭ ﺍﳊﺪﻳﻘﺘﲔ ﺮﺍ ﺟﺎﺭﻳﹰﺎ ﻟﻴﺴﻘﻴﻬﻤﺎ ﺑﺴﻬﻮﻟﺔ.
ﻼ ﻭﺍﻓﻴﹰﺎ ﴿ ﻭ ﹶﻓ
ﻛﺎﻣ ﹰ
ﺍﻵﻳﺔ ،٣٤ﻭﺍﻵﻳﺔ ،٣٥ﻭﺍﻵﻳﺔ ﴿ :٣٦ﻭﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﹶﺛ ﻤﺮ :﴾ﻳﻌﲏ ﻭﻛﺎ ﹶﻥ ﻟﺼﺎﺣﺐ ﺍﳊﺪﻳﻘﺘﲔ ﹶﺛ ﻤﺮ ﻭﺃﻣﻮﺍﻝﹲ ﺃﺧﺮﻯ )ﻷ ﹼﻥ ﻛﻠﻤﺔ ﹶﺛﻤﺮ
ﺟﺎﺀﺕ ﰲ ﻗﺮﺍﺀﺓ ﺃﺧﺮﻯ ﺑﻀﻢ ﺍﳌﻴﻢ )ﹸﺛﻤﺮ( ﻭﻣﻌﻨﺎﻫﺎ ﺃﻣﻮﺍﻝ( ﴿ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﺼﺎ ﺣﹺﺒ ﻪ﴾ ﺍﳌﺆﻣﻦ ﴿ ،ﻭ ﻫ ﻮ ﻳﺤﺎ ﹺﻭ ﺭ ﻩ﴾ ﰲ ﺍﳊﺪﻳﺚ﴿ :ﹶﺃﻧﺎ
ﻚ ﻣﺎﻟﹰﺎ﴾ ﴿ ﻭﹶﺃ ﻋ ﺰ ﻧ ﹶﻔﺮﺍ﴾ ﺃﻱ ﺃﻋ ﺰ ﻣﻨﻚ ﺃﻧﺼﺎﺭﺍ ﻭﺃﻋﻮﺍﻧﺎ ،ﻭﺃﻭﻻﺩﹰﺍ ﻭﻋﺸﲑﺓ )ﻭﻗﺪ ﻗﺎﻝ ﻫﺬﺍ ﻓﺨﺮﹰﺍ ﻭﺗﻌﺎﻇﹸﻤﹰﺎ( ﴿ ،ﻭ ﺩ ﺧ ﹶﻞ
ﹶﺃﻛﹾﹶﺜ ﺮ ﻣﻨ
ﷲ ﻭﻋﺬﺍﺑﻪ ،ﺑﺴﺒﺐ ﻏﺮﻭﺭﻩ ﻭﺗ ﹶﻜﺒﺮﻩ.
ﺴ ﻪ﴾ ﺃﻱ ﻣ ﻌ ﺮﺿﻬﺎ ﻟﺴﺨﻂ ﺍ ِ
ﺟﻨﺘ ﻪ﴾ ﺃﻱ :ﻭﺩﺧﻞ ﺍﻟﻜﺎﻓﺮ ﺣﺪﻳﻘﺘﻪ ﴿ ﻭ ﻫ ﻮ ﻇﹶﺎﻟﻢ ﻟﻨﻔﹾ ِ
♦ ﻭﻋﻨﺪﻣﺎ ﺃﻋﺠﺒﺘﻪ ﲦﺎﺭ ﺣﺪﻳﻘﺘﻪ﴿ :ﻗﹶﺎ ﹶﻝ﴾ ﻟﺼﺎﺣﺒﻪ ﺍﳌﺆﻣﻦ﴿ :ﻣﺎ ﹶﺃ ﹸﻇ ﻦ ﹶﺃﻥﹾ ﺗﺒﹺﻴ ﺪ ﻫ ﺬ ﻩ ﹶﺃﺑﺪﺍ﴾ :ﺃﻱ ﻣﺎ ﺃﻋﺘﻘﺪ ﺃﻥ ﺗﻬﻠﻚ ﻫﺬﻩ ﺍﳊﺪﻳﻘﺔ
ﺕ ﹺﺇﻟﹶﻰ ﺭﺑﻲ﴾ :ﻳﻌﲏ ﻭﺇﻥﹾ ﻓﺮﺿﻨﺎ ﻭﻗﻮﻉ
ﺃﺑﺪﺍﹰ ﴿ ،ﻭﻣﺎ ﹶﺃ ﹸﻇ ﻦ ﺍﻟﺴﺎ ﻋ ﹶﺔ ﻗﹶﺎﺋ ﻤ ﹰﺔ﴾ :ﻳﻌﲏ ﻭﻣﺎ ﺃﻋﺘﻘﺪ ﺃ ﹼﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻗﻌﺔ ﴿ ،ﻭﹶﻟﺌﻦ ﺭ ﺩﺩ
ﺖ ﺇﱃ ﺭﰊ﴿ :ﹶﻟﹶﺄ ﹺﺟ ﺪ ﱠﻥ ﺧﻴﺮﺍ ﻣﻨﻬﺎ ﻣﻨ ﹶﻘ ﹶﻠﺒﺎ﴾ ﺃﻱ ﻷَﺟﺪ ﱠﻥ ﻋﻨﺪﻩ ﻣﻜﺎﻧﹰﺎ ﺃﻓﻀﻞ ﻣﻦ ﻫﺬﻩ
ﺍﻟﻘﻴﺎﻣﺔ -ﻛﻤﺎ ﺗﺰﻋﻢ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻦ -ﻭ ﺭﺟﹺﻌ
ﺍﳊﺪﻳﻘﺔ ،ﻭﺫﻟﻚ ﻟﻜﺮﺍﻣﱵ ﻭﻣﱰﻟﱵ ﻋﻨﺪﻩ.
ﺏ﴾؟!
ﻚ ﻣﻦ ﺗﺮﺍ ﹴ
ﺕ ﺑﹺﺎﱠﻟﺬﻱ ﺧ ﹶﻠ ﹶﻘ
ﻣﻦ ﺍﻵﻳﺔ ٣٧ﺇﱃ ﺍﻵﻳﺔ ﴿ :٤٢ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺻﺎ ﺣﺒ ﻪ﴾ ﺍﳌﺆﻣﻦ ﴿ ﻭ ﻫ ﻮ ﻳﺤﺎ ﹺﻭ ﺭ ﻩ﴾ ﰲ ﺍﳊﺪﻳﺚ﴿ :ﹶﺃ ﹶﻛ ﹶﻔﺮ
ﷲ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ،ﻭﻗﺪ ﺧ ﹶﻠ ﻖ ﺃﺑﺎ ﻙ ﺁﺩﻡ ﻣﻦ ﺗﺮﺍﺏ ﴿ﹸﺛ ﻢ ﻣﻦ ﻧﻄﹾ ﹶﻔ ﺔ﴾ ﺃﻱ :ﰒ ﺧﻠﻘﻚ ﺃﻧﺖ ﻣﻦ ﻣﹺﻨ ﻲ ﴿ﹸﺛ ﻢ
ﺕ ﺑﻘﺪﺭﺓ ﺍ ِ
ﻳﻌﲏ ﻫﻞ ﻛﻔﺮ
ﳋﻠﹾﻖ؟! )ﻓﺎﻟﺬﻱ ﺍﺑﺘﺪﺃ ﺧﻠﹾﻘﻚ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻋﺎﺩﺗﻚ ﺑﻌﺪ ﻣﻮﺗﻚ(﴿ ،ﹶﻟ ﻜﻨﺎ ﻫ ﻮ ﺍﻟ ﱠﻠ ﻪ
ﺸﺮﺍ ﻣﻌﺘﺪﻝ ﺍ ﹶ
ﺳﻮﺍ ﻙ ﺭ ﺟﻠﹰﺎ﴾ ﺃﻱ :ﰒ ﺳﻮﺍﻙ ﺑ
ﷲ ﺗﻌﺎﱃ ﻭﻧﻌﻤﺘﻪ(،
ﷲ ﺭﰊ ﻭﺣﺪﻩ) ،ﻓﻠﻢ ﺗﺤﺼﻞ ﻟﻚ ﺍﻟﺪﻧﻴﺎ ﲝﻮﻟﻚ ﻭﻗﻮﺗﻚ ،ﺑﻞ ﺑﻔﻀﻞ ﺍ ِ
ﺭﺑﻲ﴾ :ﻳﻌﲏ ﻟﻜﻦ ﺃﻧﺎ ﺃﻗﻮﻝ :ﺍﳌﹸﻨﻌﻢ ﻫﻮ ﺍ ُ
ﺖ
ﲔ ﺩ ﺧﻠﹾ
ﻼﺣ
ﻚ﴾ :ﻳﻌﲏ ﻭ ﻫ ﱠ
ﺖ ﺟﻨﺘ
﴿ ﻭﻟﹶﺎ ﹸﺃﺷ ﹺﺮ ﻙ ﹺﺑ ﺮﺑﻲ ﹶﺃ ﺣﺪﺍ﴾ ﰲ ﻋﺒﺎﺩﰐ ﻟﻪ ،ﻭﻻ ﺃﺟﺤﺪ ﻧﻌﻤﺘﻪ ﻋﻠ ﻲ ﴿ ،ﻭﹶﻟﻮﻟﹶﺎ ﹺﺇﺫﹾ ﺩ ﺧﻠﹾ
ﷲ ﱄ ،ﻻ ﻗ ﻮ ﹶﺓ ﱄ ﻋﻠﻰ ﲢﺼﻴﻠﻪ ﺇﻻ ﺑﺎﷲ ،ﻫﺬﺍ
ﺖ ﻣﺎ ﺷﺎ َﺀ ﺍﻟ ﱠﻠ ﻪ ﻟﹶﺎ ﹸﻗ ﻮ ﹶﺓ ﹺﺇﻟﱠﺎ ﺑﹺﺎﻟ ﱠﻠ ﻪ﴾ :ﺃﻱ ﻫﺬﺍ ﻫﻮ ﻣﺎ ﺷﺎ َﺀ ﺍ ُ
ﺣﺪﻳﻘﺘﻚ ﻓﺄﻋﺠﺒﺘﻚ ﴿ :ﹸﻗﻠﹾ
ﺼ ﻪ
ﺨ
ﺖ ﺗﺮﺍﱐ ﺃﻗﻞ ﻣﻨﻚ ﻣﺎ ﹰﻻ ﻭﺃﻭﻻﺩﺍ) ،ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻜﻞ ﻣﻦ ﺃﻋﺠﺒﻪ ﺷﻲ ٍﺀ ﻳ
ﻚ ﻣﺎﻟﹰﺎ ﻭ ﻭﹶﻟﺪﺍ﴾ :ﻳﻌﲏ ﺇﻥﹾ ﹸﻛﻨ
﴿ﹺﺇﻥﹾ ﺗ ﺮ ﻥ ﹶﺃﻧﺎ ﹶﺃ ﹶﻗ ﱠﻞ ﻣﻨ
ﺺ ﻏﲑﻩ -ﺃﻥ ﻳﻘﻮﻝ) :ﻣﺎ ﺷﺎ َﺀ ﺍﻟ ﱠﻠ ﻪ ﻟﹶﺎ ﹸﻗ ﻮ ﹶﺓ ﹺﺇﻟﱠﺎ ﺑﹺﺎﻟﻠﱠﻪ((.
ﺨ
-ﺃﻭ ﻳ
ﻚ﴾ :ﻳﻌﲏ ﻓﺄﺭﺟﻮ ﻣﻦ ﺭﰊ ﺃﻥ ﻳﻌﻄﻴﲏ ﺃﻓﻀﻞ ﻣﻦ ﺣﺪﻳﻘﺘﻚ ﴿ ﻭﻳﺮ ﺳ ﹶﻞ
♦ ﻭﻗﺎﻝ ﺍﳌﺆﻣﻦ ﴿ :ﹶﻓ ﻌﺴﻰ ﺭﺑﻲ ﹶﺃﻥﹾ ﻳﺆﺗﻴ ﹺﻦ ﺧﻴﺮﺍ ﻣﻦ ﺟﻨﺘ
ﺻﻌﻴﺪﺍ ﺯﹶﻟﻘﹰﺎ﴾ :ﺃﻱ ﻓﺘﺼﺒﺢ ﺃﺭﺿﺎ ﻣﻠﺴﺎﺀ )ﻻ ﺗﺜﺒﺖ
ﺢ
ﺴﻤﺎ ِﺀ﴾ ﴿ ﹶﻓﺘﺼﹺﺒ
ﻋ ﹶﻠﻴﻬﺎ﴾ ﺃﻱ ﻋﻠﻰ ﺣﺪﻳﻘﺘﻚ ﴿ ﺣﺴﺒﺎﻧﺎ﴾ ﺃﻱ ﻋﺬﺍﺑﺎ ﴿ ﻣ ﻦ ﺍﻟ
٩
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ﺢ ﻣﺎ ﺅﻫﺎ ﹶﻏﻮﺭﺍ﴾ :ﻳﻌﲏ ﺃﻭ ﻳﺼﲑ ﻣﺎﺅﻫﺎ )ﺍﻟﺬﻱ ﺗﺴﻘﹶﻰ ﻣﻨﻪ( ﻏﺎﺋﺮﺍ ﰲ ﺃﻋﻤﺎﻕ ﺍﻷﺭﺽ
ﻋﻠﻴﻬﺎ ﻗﺪﻡ ،ﻭﻻ ﻳﻨﺒﺖ ﻓﻴﻬﺎ ﻧﺒﺎﺕ( ﴿ﹶﺃﻭ ﻳﺼﹺﺒ
﴿ ﹶﻓ ﹶﻠﻦ ﺗﺴﺘﻄﻴ ﻊ ﹶﻟ ﻪ ﹶﻃ ﹶﻠﺒﺎ﴾ :ﺃﻱ ﻓﺤﻴﻨﺌ ﺬ ﻟﻦ ﺗﻘﺪﺭ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻪ.
ﻚ
ﻂ ﹺﺑﹶﺜ ﻤ ﹺﺮ ﻩ﴾ :ﺃﻱ ﻭﻗﻊ ﺍﻟﺪﻣﺎﺭ ﲝﺪﻳﻘﺔ ﺍﻟﻜﺎﻓﺮ ،ﻓ ﻬ ﹶﻠ
ﷲ ﺩﻋﺎ َﺀ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ ﺑﺴﺒﺐ ﻏﺮﻭﺭﻩ ﻭﺟﺤﻮﺩﻩ ﴿ ﻭﹸﺃﺣﻴ ﹶ
ﺏﺍ ُ
♦ ﻭﺍﺳﺘﺠﺎ
ﺐ ﹶﻛ ﱠﻔﻴ ﻪ﴾ ﺣﺴﺮ ﹰﺓ ﻭﻧﺪﺍﻣ ﹰﺔ ﴿ ﻋﻠﹶﻰ ﻣﺎ ﹶﺃﻧ ﹶﻔ ﻖ ﻓﻴﻬﺎ﴾ ﻣﻦ ﺟﻬ ﺪ ﻛﺒﲑ ﻭﻣﺎ ﹴﻝ ﻛﺜﲑ ﴿ ﻭ ﻫ ﻲ
ﺢ﴾ ﺍﻟﻜﺎﻓﺮ ﴿ﻳ ﹶﻘ ﱢﻠ
ﻛﻞ ﻣﺎ ﻓﻴﻬﺎ ﴿ ،ﹶﻓﹶﺄﺻﺒ
ﺧﺎ ﹺﻭﻳﺔﹲ﴾ ﺃﻱ ﻓﺎﺭﻏﺔ ﻣﻤﺎ ﻛﺎ ﹶﻥ ﻓﻴﻬﺎ ،ﻭﻗﺪ ﲢ ﱠﻄﻤﺖ ،ﻭﺳﻘﻄﺖ ﺟﺪﺭﺍﺎ ﴿ ﻋﻠﹶﻰ ﻋﺮﻭ ﺷﻬﺎ﴾ :ﺃﻱ ﻋﻠﻰ ﺳﻘﻮﻓﻬﺎ ﴿ ﻭﻳﻘﹸﻮ ﹸﻝ﴾﴿ :ﻳﺎ
ﷲ ﺗﻌﺎﱃ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻟﻪ ﺍﳌﺆﻣﻦ) :ﹶﻟ ﻜﻨﺎ ﻫ ﻮ ﺍﻟ ﱠﻠ ﻪ ﺭﺑﻲ
ﹶﻟﻴﺘﻨﹺﻲ ﹶﻟﻢ ﹸﺃﺷ ﹺﺮﻙ ﹺﺑ ﺮﺑﻲ ﹶﺃ ﺣﺪﺍ﴾ )ﻓ ﻌ ﻠ ﻢ ﻣﻦ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺃﻧﻪ ﻛﺎﻥ ﻣﺸﺮﹺﻛﹰﺎ ﺑﺎ ِ
ﻭﻟﹶﺎ ﹸﺃﺷ ﹺﺮ ﻙ ﹺﺑ ﺮﺑﻲ ﹶﺃ ﺣﺪﺍ((.
ﺼﺮﻭﻧ ﻪ ﻣﻦ ﺩﻭ ﻥ ﺍﻟ ﱠﻠ ﻪ﴾ ﻳﻌﲏ :ﻭﱂ ﺗﻜﻦ ﻟﻪ ﲨﺎﻋﺔ -ﻣﻤﻦ ﺍﻓﺘﺨﺮ ﻢ -ﻳﻤﻨﻌﻮﻧﻪ ﻣﻦ
ﺍﻵﻳﺔ ،٤٣ﻭﺍﻵﻳﺔ ﴿ :٤٤ﻭﹶﻟﻢ ﺗ ﹸﻜﻦ ﹶﻟ ﻪ ﻓﹶﺌﺔﹲ ﻳﻨ
ﷲ ﻓﻼ ﻧﺎﺻ ﺮ ﻟﻪ(.
ﺼﺮﺍ﴾ :ﻳﻌﲏ ﻭﻣﺎ ﻛﺎ ﹶﻥ ﻣﻤﺘﻨﻌﺎ ﺑﻨﻔﺴﻪ ﻭﻗﻮﺗﻪ )ﻷ ﹼﻥ ﻣﻦ ﺧﺬﹶﻟﻪ ﺍ ُ
ﲔ ﻧ ﺰ ﹶﻝ ﺑﻪ ﴿ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣﻨﺘ
ﷲﺣ
ﻋﻘﺎﺏ ﺍ ِ
ﲔ ﻧﺰﻝ ﺍﻟﻌﺬﺍﺏ ﺑﺼﺎﺣﺐ
ﺤ ﻖ﴾ ﺃﻱ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺸﺪﺍﺋﺪ -ﺣ
ﻚ ﺍﻟﹾ ﻮﻟﹶﺎﻳ ﹸﺔ ﻟ ﱠﻠ ﻪ ﺍﻟﹾ
♦ ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺎﻳﺔ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﴿ :ﻫﻨﺎﻟ
ﷲ ﺍﳌﻌﺒﻮﺩ ﺍﳊﻖ )ﻻ ﻟﻐﲑﻩ ﻣﻦ ﺍﳌﻌﺒﻮﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﱂ ﺗﺪﻓﻊ ﻋﻦ ﻋﺎﺑﺪﻳﻬﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ(.
ﺍﳉﻨﺘﲔ -ﺗﻜﻮﻥ ﺍﻟﻨﺼﺮﺓ ِ
ﷲ ﻟﻪ ﻭﻟﻴﺎﹰ ،ﻓﻴﻨﺼﺮﻩ ﻭﻳﺪﻓﻊ ﻋﻨﻪ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﺒﻼﺀ ،ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻌﻄﻴﻪ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ ،ﻓـ﴿ ﻫ ﻮ﴾
♦ ﻓﻤﻦ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﺗﻘﻴﺎﹰ ،ﻛﺎﻥ ﺍ ُ
ﲑ ﻣﻦ ﻳﺠﺰﻱ ﲝﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ ﳌﻦ
ﲑ ﻣﻦ ﻳﺜﻴﺐ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﴿ ،ﻭ ﺧﻴﺮ ﻋﻘﹾﺒﺎ﴾ ﺃﻱ ﺧ
ﺳﺒﺤﺎﻧﻪ ﴿ ﺧﻴﺮ ﹶﺛﻮﺍﺑﺎ﴾ :ﺃﻱ ﺧ
ﺭﺟﺎ ﻩ ﻭﺁ ﻣ ﻦ ﺑﻪ.
ﻼ ﻟﺴﺮﻋﺔ ﺯﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﺍﻏﺘﺮﻭﺍ ﺎ
ﺤﻴﺎ ﺓ ﺍﻟ ﺪﻧﻴﺎ﴾ ﺃﻱ ﺍﺟﻌﻞ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ -ﻟﻠﻨﺎﺱ -ﻣﺜ ﹰ
ﺍﻵﻳﺔ ﴿ :٤٥ﻭﺍﺿ ﹺﺮﺏ ﹶﻟ ﻬﻢ ﻣﹶﺜ ﹶﻞ ﺍﻟﹾ
ﺖ ﺬﺍ ﺍﳌﻄﺮ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻨﺒﺎﺕ ،ﺍﻟﺬﻱ ﻧﻤﺎ ﻭﺍﺯﺩﻫﺮ
ﺽ﴾ :ﺃﻱ ﻓﻨﺒ
ﺕ ﺍﻟﹾﹶﺄﺭ ﹺ
ﻂ ﹺﺑ ﻪ ﻧﺒﺎ
ﺴﻤﺎ ِﺀ﴾ ﴿ﻓﹶﺎﺧﺘ ﹶﻠ ﹶ
﴿ ﹶﻛﻤﺎ ٍﺀ ﹶﺃﻧ ﺰﻟﹾﻨﺎ ﻩ ﻣ ﻦ ﺍﻟ
ﺢ ﻫﺸﻴﻤﺎ ﺗﺬﹾﺭﻭ ﻩ
ﺣﱴ ﺍﺷﺘﺒﻚ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ،ﻭﺃ ﹶﲦ ﺮ ﺍﻟﻜﺜﲑ ﻣﻦ ﻣﺨﺘﻠﻒ ﺍﳊﺒﻮﺏ ﻭﺍﻟﺜﻤﺎﺭ ،ﻭﻣﺎ ﻫﻲ ﺇﻻ ﻣ ﺪﺓ ﻳﺴﲑﺓ ﴿ :ﹶﻓﹶﺄﺻﺒ
ﺡ﴾ :ﺃﻱ ﺣﱴ ﺻﺎﺭ ﻫﺬﺍ ﺍﻟﻨﺒﺎﺕ ﻳﺎﺑﺴﺎ ﻣﺘ ﹶﻜﺴﺮﹰﺍ ﺗﻨﺴﻔﻪ ﺍﻟﺮﻳﺎﺡ ﴿ ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠﻠ ﻪ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷﻲٍ ﺀ ﻣﻘﹾﺘ ﺪ ﺭﺍ﴾ ﺃﻱ ﻗﺎﺩﺭﹰﺍ ﻛﺎﻣﻞ
ﺍﻟ ﺮﻳﺎ
ﺍﻟﻘﺪﺭﺓ ،ﻻ ﻳﻌﺠﹺﺰﻩ ﺷﻲﺀ.
ﺤﻴﺎ ﺓ ﺍﻟ ﺪﻧﻴﺎ﴾ ﺃﻱ ﻫﻢ ﻗﻮﺓﹲ ﻭﺟﻤﺎﻝﹲ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ،ﺇﺫ ﻳﺘﺠﻤﻞ ﻤﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺘﺮﺓ
ﺍﻵﻳﺔ ﴿ :٤٦ﺍﻟﹾﻤﺎ ﹸﻝ ﻭﺍﻟﹾﺒﻨﻮ ﹶﻥ ﺯﹺﻳﻨ ﹸﺔ ﺍﻟﹾ
ﺕ
ﻗﺼﲑﺓ ،ﰒ ﻳﺬﻫﺒﺎﻥ ﻭﻻ ﻳﺪﺧﻼﻥ ﻣﻌﻪ ﻗﱪﻩ )ﺇﺫﹰﺍ ﻓﻼ ﻳﺠﻌﻠﻬﻤﺎ ﳘﱠﻪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ،ﻭﻻ ﻳﺸﻐﻼ ﻩ ﻋﻦ ﻃﺎﻋﺔ ﻣﻮﻻﻩ(﴿ ،ﻭﺍﻟﹾﺒﺎ ﻗﻴﺎ
ﻚ ﹶﺛﻮﺍﺑﺎ﴾ ﻣﻦ
ﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﺘﻬﻠﻴﻞ ﴿ :-ﺧﻴﺮ ﻋﻨ ﺪ ﺭﺑ
ﺕ﴾ :ﻳﻌﲏ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ -ﻭﺧﺎﺻ ﹰﺔ ﺍﻟﺘﺴﺒﻴ
ﺍﻟﺼﺎﻟﺤﺎ
ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ ﴿ ،ﻭ ﺧﻴﺮ ﹶﺃ ﻣﻠﹰﺎ﴾ :ﻳﻌﲏ ﻭﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻫﻲ ﺃﻓﻀﻞ ﻣﺎ ﻳﺮﺟﻮ ﺍﻹﻧﺴﺎ ﹸﻥ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻋﻨﺪ ﺭﺑﻪ ،ﺇﺫ
ﻳﺤﺼﻞ ﺎ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻳﺄﻣﻠﻪ ﻭﻳﺘﻤﻨﺎﻩ ﰲ ﺍﻟﺪﻧﻴﺎ )ﻭﺯﻳﺎﺩﺓﹲ ﻋﻠﻰ ﺫﻟﻚ ﻣ ﻤﺎ ﱂ ﺗ ﺮ ﻋﻴﻨﻪ ،ﻭﱂ ﺗﺴﻤﻊ ﹸﺃ ﹸﺫﻧﻪ ،ﻭﱂ ﻳﺨﻄﺮ ﻋﻠﻰ ﻗﻠﺒﻪ(.
١٠
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ﺠﺒﺎ ﹶﻝ﴾ ﺃﻱ :ﻭﺍﺫﻛﺮ ﳍﻢ ﻳﻮﻡ ﻧﻘﺘﻠﻊ ﺍﳉﺒﺎﻝ ﻓﻨﺰﻳﻠﻬﺎ ﻋﻦ ﺃﻣﺎﻛﻨﻬﺎ ،ﰒ ﻧﺠﻌﻠﻬﺎ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﹰﺍ
ﺴﻴ ﺮ ﺍﻟﹾ ﹺ
ﺍﻵﻳﺔ ،٤٧ﻭﺍﻵﻳﺔ ﴿ :٤٨ﻭﻳﻮ ﻡ ﻧ
ﺸﺮﻧﺎ ﻫﻢ ﴾ﺃﻱ :ﻭ ﺟﻤﻌﻨﺎ
ﺽ ﺑﺎ ﹺﺭ ﺯ ﹰﺓ﴾ ﺃﻱ ﻇﺎﻫﺮﺓ ،ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﴿ ،ﻭ ﺣ
)ﻣﺎ ﺃﻋﻈﻤﻚ ﻳﺎﺭﺏ!( ﴿ ،ﻭﺗﺮﻯ ﺍﻟﹾﹶﺄﺭ
ﻚ
ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻟﻠﺤﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ ﴿ ﹶﻓ ﹶﻠﻢ ﻧﻐﺎ ﺩﺭ ﻣﻨ ﻬﻢ ﹶﺃ ﺣﺪﺍ﴾ :ﺃﻱ ﻓﻠﻢ ﻧﺘﺮﻙ ﻣﻨﻬﻢ ﺃﺣﺪﺍ ﴿ ،ﻭ ﻋ ﹺﺮﺿﻮﺍ ﻋﻠﹶﻰ ﺭﺑ
ﷲ ﹸﳌﻨﻜﺮﻱ ﺍﻟﺒﻌﺚ -ﺗﺄﻧﻴﺒﹰﺎ ﳍﻢ ﴿ :-ﹶﻟ ﹶﻘﺪ ﹺﺟﺌﹾﺘﻤﻮﻧﺎ﴾ :ﺃﻱ ﻟﻘﺪ
ﷲ ﻣﻨﻬﻢ ﺃﺣﺪ ،ﻭﻳﻘﻮﻝ ﺍ ُ
ﲔ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﺍ ِ
ﺻﻔﺎ﴾ ﺃﻱ ﻣﺼ ﹶﻄ ﱢﻔ
ﺑﻌﺜﻨﺎﻛﻢ ،ﻭﺟﺌﺘﻢ ﺇﻟﻴﻨﺎ ﲟﻔﺮﺩﻛﻢ ،ﻓﻠﻴﺲ ﻣ ﻊ ﺃﺣﺪﻛﻢ ﻣﺎﻝﹲ ﻭﻻ ﻭﻟﺪ ،ﺑﻞ ﺟﺌﺘﻢ ﺣﻔﺎ ﹰﺓ ﻋﺮﺍ ﹰﺓ ﴿ ﹶﻛﻤﺎ ﺧ ﹶﻠﻘﹾﻨﺎ ﹸﻛﻢ ﹶﺃ ﻭ ﹶﻝ ﻣ ﺮ ﺓ﴾ ﴿ﺑﻞﹾ
ﺯ ﻋﻤﺘﻢ ﴾ﻳﺎ ﻣﻨﻜﺮﻱ ﺍﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ﴿ﹶﺃﱠﻟﻦ ﻧﺠ ﻌ ﹶﻞ ﹶﻟ ﹸﻜﻢ ﻣﻮ ﻋﺪﺍ﴾ ﻧﺒﻌﺜﻜﻢ ﻓﻴﻪ ﻭﻧﺠﺎﺯﻳﻜﻢ.
ﲔ﴾ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ
ﺏ ﺃﻋﻤﺎﻝ ﻛﻞ ﻭﺍﺣ ﺪ ﰲ ﳝﻴﻨﻪ ﺃﻭ ﰲ ﴰﺎﻟﻪ ﴿ ،ﹶﻓﺘﺮﻯ ﺍﻟﹾ ﻤﺠ ﹺﺮ ﻣ
ﺿ ﻊ ﻛﺘﺎ
ﺏ﴾ :ﺃﻱ ﻭ
ﺿ ﻊ ﺍﻟﹾ ﻜﺘﺎ
ﺍﻵﻳﺔ ﴿ :٤٩ﻭ ﻭ
ﲔ
ﲔ ﻣﻤﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ،ﺑﺴﺒﺐ ﻣﺎ ﻗﺪﻣﻮﻩ ﻣﻦ ﺟﺮﺍﺋﻤﻬﻢ ﴿ ،ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ﴾ -ﻧﺪﻣﹰﺎ ﻭﲢﺴﺮﹰﺍ -ﺣ
ﲔ ﻣﻤﺎ ﻓﻴ ﻪ﴾ ﺃﻱ ﺧﺎﺋﻔ
﴿ ﻣﺸ ﻔ ﻘ
ﻳﻘﺮﺅﻭﻧﻪ﴿ :ﻳﺎ ﻭﻳ ﹶﻠﺘﻨﺎ﴾ ﻳﻌﲏ ﻳﺎ ﻫﻼﻛﻨﺎ )ﻭﺍﳌﻘﺼﻮﺩ ﺃﻢ ﻳﺪﻋﻮﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﺎﳍﻼﻙ ﻭﺍﳌﻮﺕ ،ﳌﹸﺸﺎﻫﺪﻢ ﻟﻌﻈﺎﺋﻢ ﺍﻷﻫﻮﺍﻝ ﻭﻣﺎ
ﲑ ﹰﺓ ﹺﺇﻟﱠﺎ ﹶﺃﺣﺼﺎﻫﺎ﴾؟! ﺃﻱ ﻣﺎ ﺑﺎ ﹸﻝ ﻫﺬﺍ
ﲑ ﹰﺓ ﻭﻟﹶﺎ ﹶﻛﹺﺒ
ﺻ ﻐ
ﺏ ﻟﹶﺎ ﻳﻐﺎ ﺩ ﺭ
ﻳﻨﺘﻈﺮﻫﻢ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻌﺬﺍﺏ( ،ﻭﻳﻘﻮﻟﻮ ﹶﻥ﴿ :ﻣﺎ ﹺﻝ ﻫﺬﹶﺍ ﺍﻟﹾ ﻜﺘﺎ ﹺ
ﻚ ﹶﺃ ﺣﺪﺍ﴾.
ﺿﺮﺍ﴾ ﺃﻱ ﻣﺜﺒﺘﺎ ﴿ ،ﻭﻟﹶﺎ ﻳﻈﹾ ﻠ ﻢ ﺭﺑ
ﺍﻟﻜﺘﺎﺏ ﱂ ﻳﺘﺮﻙ ﺻﻐﲑ ﹰﺓ ﻣﻦ ﺃﻓﻌﺎﻟﻨﺎ ﻭﻻ ﻛﺒﲑ ﹰﺓ ﺇﻻ ﺃﺛﺒﺘﻬﺎ؟! ﴿ ﻭ ﻭ ﺟﺪﻭﺍ ﻣﺎ ﻋ ﻤﻠﹸﻮﺍ ﺣﺎ
ﺍﻵﻳﺔ ،٥٠ﻭﺍﻵﻳﺔ ﴿ :٥١ﻭﹺﺇﺫﹾ ﹸﻗﻠﹾﻨﺎ ﻟﻠﹾ ﻤﻠﹶﺎﺋ ﹶﻜ ﺔ﴾ ﺃﻱ ﺍﺫﻛﺮ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﳍﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ -ﺍﻟﺬﻳﻦ ﺃﻃﺎﻋﻮﺍ ﻋ ﺪ ﻭﻫﻢ ﻭ ﻋ ﺪ ﻭ ﺃﺑﻴﻬﻢ،
ﺠﺪﻭﺍ ﻟ َﺂ ﺩ ﻡ﴾ )ﺳﺠﻮﺩ ﲢﻴﺔ ﻭﺗﻜﺮﱘ ،ﻭﻟﻴﺲ ﺳﺠﻮﺩ ﻋﺒﺎﺩﺓ
ﺼﻮﺍ ﺭﻢ ﻣﻦ ﺃﺟﻠﻪ -ﻓﺎﺫﻛﺮ ﳍﻢ ﺣﲔ ﻗﻠﻨﺎ ﻟﻠﻤﻼﺋﻜﺔ﴿ :ﺍﺳ
ﻭ ﻋ
ﺴ ﻖ﴾ ﺑﺬﻟﻚ ﴿ ﻋﻦ
ﺠ ﻦ﴾ ﱂ ﻳﺴﺠﺪ ﻵﺩﻡ ﻛﱪﺍ ﻭﺣﺴﺪﺍ ﴿ ﹶﻓ ﹶﻔ
ﺲ﴾ ﺍﻟﺬﻱ ﴿ﻛﹶﺎ ﹶﻥ ﻣ ﻦ ﺍﻟﹾ ﹺ
ﺠﺪﻭﺍ﴾ ﲨﻴ ﻌﺎ ﴿ﹺﺇﻟﱠﺎ ﹺﺇﺑﻠﻴ
ﺴﻭﺧﻀﻮﻉ( ﴿ ،ﹶﻓ
ﺨﺬﹸﻭﻧ ﻪ ﻭ ﹸﺫ ﺭﻳﺘ ﻪ ﹶﺃﻭﻟﻴﺎ َﺀ ﻣﻦ ﺩﻭﻧﹺﻲ ﻭ ﻫﻢ ﹶﻟ ﹸﻜﻢ ﻋ ﺪﻭ﴾؟! ﻳﻌﲏ ﺃﻓﺘﺠﻌﻠﻮﻧﻪ -ﺃﻳﻬﺎ
ﹶﺃﻣ ﹺﺮ ﺭﺑ ﻪ﴾ :ﺃﻱ ﺧﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﻃﺎﻋﺔ ﺭﺑﻪ﴿ ،ﹶﺃ ﹶﻓﺘﺘ
ﺤﺖ ﻃﺎﻋﺔ
ﲔ ﺑ ﺪﻟﹰﺎ﴾ :ﺃﻱ ﹶﻗﺒ
ﺲ ﻟﻠﻈﱠﺎﻟ ﻤ
ﺍﻟﻨﺎﺱ -ﻫﻮ ﻭﺫﺭﻳﺘﻪ ﺃﻋﻮﺍﻧﺎ ﻟﻜﻢ ﺗﻄﻴﻌﻮﻢ ﻭﺗﺘﺮﻛﻮﻥ ﻃﺎﻋﱵ ،ﻭﻫﻢ ﺃﺷ ﺪ ﺃﻋﺪﺍﺋﻜﻢ؟! ﴿ﹺﺑﺌﹾ
ﲔ ﻟﻠﺸﻴﻄﺎﻥ ،ﺑﺪ ﹰﻻ ﻋﻦ ﻃﺎﻋﺔ ﺍﻟﺮﲪﻦ.
ﺍﻟﻈﺎﳌ
ﺕ
ﺴﻤﺎﻭﺍ
♦ ﰒ ﻳﺨﱪ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻧﻪ ﺍﳌﻨﻔﺮﺩ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺘﺪﺑﲑ ،ﻭﺑﺄﻧﻪ ﻭﺣﺪﻩ ﺍﳌﹸﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ،ﻓﻴﻘﻮﻝ﴿ :ﻣﺎ ﹶﺃﺷ ﻬﺪﺗ ﻬﻢ ﺧﻠﹾ ﻖ ﺍﻟ
ﺕ ﺇﺑﻠﻴﺲ ﻭﺫﺭﻳﺘﻪ -ﺍﻟﺬﻳﻦ ﺃﻃﻌﺘﻤﻮﻫﻢ -ﻟﻴﺸﻬﺪﻭﺍ ﺧﻠﹾ ﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﺣﱴ ﺃﺳﺘﻌﲔ ﻢ
ﺽ﴾ :ﻳﻌﲏ ﻣﺎ ﺃﺣﻀﺮ
ﻭﺍﻟﹾﹶﺄﺭ ﹺ
ﺕ ﲞﻠﻖ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﻐﲑ
ﺕ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺧﻠﹾﻖ ﺑﻌﺾ ،ﺑﻞ ﺗﻔﺮﺩ
ﺴ ﹺﻬﻢ :﴾ﻳﻌﲏ ﻭﻻ ﺃﺷﻬﺪ
ﻋﻠﻰ ﺧﻠﻘﻬﻤﺎ ﴿ ،ﻭﻟﹶﺎ ﺧﻠﹾ ﻖ ﹶﺃﻧ ﹸﻔ ِ
ﺨﺬﹰﺍ ﺃﺣﺪﹰﺍ ﻣﻦ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺃﻋﻮﺍﻧﺎ ﱄ ﰲ ﺍﳋﻠﻖ
ﺖ ﻣﺘ
ﻀﺪﺍ﴾ :ﻳﻌﲏ ﻭﻣﺎ ﻛﻨ
ﲔ ﻋ
ﻀ ﱢﻠ
ﺨ ﹶﺬ ﺍﻟﹾ ﻤ
ﺖ ﻣﺘ
ﻣﻌﲔ ﴿ ،ﻭﻣﺎ ﹸﻛﻨ
ﻭﺍﻟﺘﺪﺑﲑ.
ﷲ ﻟﻠﻤﺸ ﹺﺮﻛﲔ ﻳﻮﻡ
ﺍﻵﻳﺔ ،٥٢ﻭﺍﻵﻳﺔ ﴿ :٥٣ﻭﻳﻮ ﻡ ﻳﻘﹸﻮ ﹸﻝ ﻧﺎﺩﻭﺍ ﺷ ﺮﻛﹶﺎﺋ ﻲ ﺍﱠﻟﺬﻳ ﻦ ﺯ ﻋﻤﺘﻢ :﴾ﺃﻱ ﺍﺫﻛﺮ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻳﻮﻡ ﻳﻘﻮﻝ ﺍ ُ
ﺙ
ﺍﻟﻘﻴﺎﻣﺔ :ﻧﺎﺩﻭﺍ ﻣﻦ ﺯﻋﻤﺘﻢ ﺃﻢ ﺷﺮﻛﺎﺀ ﱄ ﰲ ﺍﻟﻌﺒﺎﺩﺓ؛ ﻟﻴﻨﺼﺮﻭﻛﻢ ﺍﻟﻴﻮ ﻡ ﻣﻨﻲ ﴿ ،ﹶﻓ ﺪ ﻋﻮ ﻫﻢ ﹶﻓ ﹶﻠﻢ ﻳﺴﺘﺠﹺﻴﺒﻮﺍ ﹶﻟ ﻬﻢ :﴾ﺃﻱ ﻓﺎﺳﺘﻐﺎ ﹶ
ﺍ ﹸﳌﺸﺮﹺﻛﻮﻥ ﻢ ﻓﻠﻢ ﻳﻐﻴﺜﻮﻫﻢ ﴿ ،ﻭ ﺟ ﻌﻠﹾﻨﺎ ﺑﻴﻨ ﻬﻢ ﻣﻮﹺﺑﻘﹰﺎ﴾ :ﺃﻱ ﺟﻌﻠﻨﺎ ﺑﲔ ﺍ ﹸﳌﺸﺮﹺﻛﲔ ﻭﻣﻌﺒﻮﺩﻳﻬﻢ ﺣﺎﺟﺰﹰﺍ ﰲ ﺃﺭﺽ ﺍ ﹶﳌﺤﺸﺮ ﻳﻔﺼﻞ
ﺑﻴﻨﻬﻢ ،ﰒ ﳌﱠﺎ ﻳﺪﺧﻠﻮﺍ ﺍﻟﻨﺎﺭ :ﻧﺠﻌﻞ ﳍﻢ ﻣﻜﺎﻧﹰﺎ ﰲ ﺟﻬﻨﻢ ﻳﻬﻠﻜﻮﻥ ﻓﻴﻪ ﲨﻴﻌﺎ ﴿ ،ﻭ ﺭﺃﹶﻯ ﺍﻟﹾ ﻤﺠ ﹺﺮﻣﻮ ﹶﻥ ﺍﻟﻨﺎ ﺭ﴾ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﴿ ﹶﻓ ﹶﻈﻨﻮﺍ ﹶﺃﻧ ﻬﻢ
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ﺠﺪﻭﺍ ﻋﻨﻬﺎ
ﻣﻮﺍ ﻗﻌﻮﻫﺎ﴾ :ﺃﻱ ﻓﺄﻳﻘﻨﻮﺍ ﺃﻢ ﻭﺍﻗﻌﻮ ﹶﻥ ﻓﻴﻬﺎ) ،ﺇﺫ ﻳﻄﻠﹶﻖ ﺍﻟﻈﻦ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻴﻘﲔ ،ﻭﻫﻮ ﻛﺜﲑ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ( ﴿ ،ﻭﹶﻟﻢ ﻳ ﹺ
ﻣﺼ ﹺﺮﻓﹰﺎ﴾ :ﺃﻱ ﱂ ﻳﺠﺪﻭﺍ ﻣﻜﺎﻧﹰﺎ ﻳﻨﺼﺮﻓﻮ ﹶﻥ ﺇﻟﻴﻪ ﻟﻴﻨﺠﻮﺍ ﻣﻦ ﻋﺬﺍﺎ.
ﺱ ﻣﻦ ﹸﻛ ﱢﻞ ﻣﹶﺜ ﹴﻞ﴾ ﻳﻌﲏ ﺃﻧﻮﺍﻋﺎ ﻛﺜﲑﺓ ﻣﻦ ﺍﻷﻣﺜﺎﻝ
ﺻ ﺮﻓﹾﻨﺎ﴾ ﺃﻱ ﻭﺿﺤﻨﺎ ﻭﻧﻮﻋﻨﺎ ﴿ﻓﻲ ﻫﺬﹶﺍ ﺍﻟﹾ ﹸﻘﺮَ ﺁ ﻥ ﻟﻠﻨﺎ ﹺ
ﺍﻵﻳﺔ ﴿ :٥٤ﻭﹶﻟ ﹶﻘﺪ
ﳊﺠﺔ ،ﻭﻟﻴﺘﻌﻈﻮﺍ ﺎ ﻭﻳﺆﻣﻨﻮﺍ ،ﻭﻟﻜ ﻦ ﺍﳌﺘﻜﱪﻳﻦ ﻣﻨﻬﻢ ﻗﺎﺑﻠﻮﺍ ﺫﻟﻚ ﺑﺎﳉﺤﻮﺩ ﻭﺍﳉﺪﺍﻝ )ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﻴ ﻦ ﳍﻢ
ﻭﺍﻷﺩﻟﺔ ﻟﻨﻘﻴﻢ ﻋﻠﻴﻬﻢ ﺍ ﹸ
ﺍﳊﻖ( ﴿ ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﹾﹺﺈﻧﺴﺎ ﹸﻥ ﹶﺃﻛﹾﹶﺜ ﺮ ﺷﻲٍ ﺀ ﺟ ﺪﻟﹰﺎ﴾ ﺃﻱ ﻫﻮ ﺃﻛﺜﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺟﹺﺪﺍ ﹰﻻ )ﻳﻌﲏ ﺃﻛﺜﺮ ﻣﻦ ﺍﳉﻦ( ،ﻭﺫﻟﻚ ﺣﱴ ﻻ ﻳﺘﺨﻠﻰ ﻋﻦ
ﺼﻤﻪ ﺍﷲ ،ﻭﺃﻋﺎﻧﻪ ﻋﻠﻰ ﳐﺎﻟﻔﺔ ﻧﻔﺴﻪ ﻭﻫﻮﺍﻩ(.
ﺷﻬﻮﺍﺗﻪ ﻭﺃﻫﻮﺍﺋﻪ ﻭﻳﻨﻘﺎﺩ ﻟﻠﺤﻖ )ﺇﻻ ﻣﻦ ﻋ
ﺱ ﹶﺃﻥﹾ ﻳﺆ ﻣﻨﻮﺍ ﹺﺇﺫﹾ ﺟﺎ َﺀ ﻫ ﻢ ﺍﻟﹾ ﻬﺪﻯ ﻭﻳﺴﺘﻐ ﻔﺮﻭﺍ ﺭﺑ ﻬﻢ ﴾ﻳﻌﲏ :ﱂ ﻳﻤﻨﻊ ﺍﻟﻜﻔﺎ ﺭ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺑﺔ
ﺍﻵﻳﺔ ﴿ :٥٥ﻭﻣﺎ ﻣﻨ ﻊ ﺍﻟﻨﺎ
ﲔ﴾ :ﻳﻌﲏ ﺇﻻ ﺃﻢ ﺍﺷﺘﺮﻃﻮﺍ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ
ﲔ ﺟﺎﺀﻫﻢ ﺍﻟﺮﺳﻮﻝ ﻭﻣﻌﻪ ﺍﻟﻘﺮﺁﻥ ﴿ -ﹺﺇﻟﱠﺎ ﹶﺃﻥﹾ ﺗﺄﹾﺗﻴ ﻬﻢ ﺳﻨ ﹸﺔ ﺍﻟﹾﹶﺄ ﻭﻟ
ﻭﺍﻻﺳﺘﻐﻔﺎﺭ -ﺣ
ﻼ ﳍﻢ ﻋﻠﻰ ﻧﺒﻮﺗﻪ -
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻢ ﻟﻦ ﻳﺆﻣﻨﻮﺍ ﺑﻪ ﺣﱴ ﻳﻨﺰﻝ ﻋﻠﻴﻬﻢ ﻋﺬﺍﺑﹰﺎ ﻣﺜﻞ ﻋﺬﺍﺏ ﺍﻟﺴﺎﺑﻘﲔ -ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺩﻟﻴ ﹰ
ﺏ ﹸﻗﺒﻠﹰﺎ﴾ :ﻳﻌﲏ ﺃﻭ ﻳﺄﺗﻴﻬﻢ ﻋﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻘﺎﺑﻠ ﹰﺔ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻬﻢ) ،ﻭﻫﺬﺍ ﻣﻦ ﺟﻬﻠﻬﻢ ﻭﻋﻨﺎﺩﻫﻢ( ،ﻷﻢ ﺣﻴﻨﺌ ﺬ
﴿ﹶﺃﻭ ﻳﺄﹾﺗﻴ ﻬ ﻢ ﺍﻟﹾ ﻌﺬﹶﺍ
ﻟﻦ ﻳﻨﻔﻌﻬﻢ ﺍﻹﳝﺎﻥ.
ﺸﺮﹺﻳ ﻦ﴾ ﺑﺎﳉﻨﺔ )ﻷﻫﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ(،
ﲔ﴾ ﺇﱃ ﺍﻟﻨﺎﺱ ﴿ﹺﺇﻟﱠﺎ﴾ ﻟﻴﻜﻮﻧﻮﺍ ﴿ ﻣﺒ
ﺍﻵﻳﺔ ﴿ :٥٦ﻭﻣﺎ ﻧﺮ ﺳ ﹸﻞ ﺍﻟﹾ ﻤﺮ ﺳ ﻠ
﴿ ﻭ ﻣﻨ ﺬﺭﹺﻳ ﻦ﴾ ﺑﺎﻟﻨﺎﺭ )ﻷﻫﻞ ﺍﻟ ﹸﻜﻔﺮ ﻭﺍﻟ ﻌﺼﻴﺎﻥ() ،ﻓﻠﻢ ﻧﺮﺳﻠﻬﻢ ﻋﺒﺜﺎﹰ ،ﻭﱂ ﻧ ﹶﻜﻠﱢﻔﻬﻢ ﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ( ،ﻭﺭﻏﻢ ﻭﺿﻮﺡ ﺍﳊﻖ:
ﷲ ﺗﻌﺎﱃ ﺇﻻ
ﺤ ﻖ﴾ ﺃﻱ ﻟﻴﺤﺎﻭﻟﻮﺍ ﺇﺯﺍﻟﺔ ﺍﳊﻖ ﺑﺒﺎﻃﻠﻬﻢ )ﻭﻟﻦ ﻳﻘﺒﻞ ﺍ ُ
﴿ ﻭﻳﺠﺎ ﺩ ﹸﻝ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ﴾ ﺭﺳﻠﻬﻢ ﴿ﺑﹺﺎﻟﹾﺒﺎ ﻃ ﹺﻞ ﻟﻴﺪ ﺣﻀﻮﺍ ﹺﺑ ﻪ ﺍﻟﹾ
ﺨﺬﹸﻭﺍ َﺁﻳﺎﺗﻲ ﻭﻣﺎ ﹸﺃﻧ ﺬﺭﻭﺍ ﻫ ﺰﻭﺍ﴾ :ﻳﻌﲏ ﺇﻢ ﺍﺳﺘﻬﺰﺅﻭﺍ ﺑﺪﻻﺋﻞ ﺗﻮﺣﻴﺪﻱ ﻭﲣﻮﻳﻒ
ﺃﻥ ﻳﺘ ﻢ ﻧﻮﺭﻩ ﻭﻟﻮ ﹶﻛ ﹺﺮ ﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ(﴿ ،ﻭﺍﺗ
ﺍﻟ ﺮﺳﻞ ﳍﻢ ﻣﻦ ﻋﺬﺍﰊ.
ﺽ ﻋﻨﻬﺎ﴾ ﻭﺍﻧﺼﺮﻑ ﺇﱃ ﺍﻟﺒﺎﻃﻞ
ﺕ ﺭﺑ ﻪ﴾ ﺍﻟﻮﺍﺿﺤﺔ ﴿ ﹶﻓﹶﺄﻋ ﺮ
ﺍﻵﻳﺔ ﴿ :٥٧ﻭ ﻣﻦ ﹶﺃﻇﹾ ﹶﻠ ﻢ﴾ :ﺃﻱ ﻻ ﺃﺣﺪ ﺃﺷﺪ ﻇﻠﻤﺎ ﴿ ﻣ ﻤﻦ ﹸﺫ ﱢﻛ ﺮ ﹺﺑ َﺂﻳﺎ
ﺴ ﻲ ﻣﺎ ﹶﻗ ﺪ ﻣﺖ ﻳﺪﺍ ﻩ﴾ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﱂ ﻳﺘﺐ ﻣﻨﻬﺎ.
﴿ ﻭﻧ ِ
♦ ﰒ ﹶﺫ ﹶﻛ ﺮ ﺳﺒﺤﺎﻧﻪ ﺳﺒﺐ ﻇﹸﻠﻤﻬﻢ ﻭﺇﻋﺮﺍﺿﻬﻢ ﻭﻧﹺﺴﻴﺎﻢ ،ﻓﻘﺎﻝ﴿ :ﹺﺇﻧﺎ ﺟ ﻌﻠﹾﻨﺎ ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬﻢ ﹶﺃ ﻛﻨ ﹰﺔ ﹶﺃﻥﹾ ﻳﻔﹾ ﹶﻘﻬﻮ ﻩ﴾ ﺃﻱ ﺟﻌﻠﻨﺎ ﻋﻠﻰ
ﺼﻤﻢ ،ﺣﱴ ﻻ ﻳﺴﻤﻌﻮﺍ
ﻗﻠﻮﻢ ﺃﻏﻄﻴﺔ ،ﺣﱴ ﻻ ﻳﻔﻬﻤﻮﺍ ﺍﻟﻘﺮﺁﻥ ﴿ ،ﻭﻓﻲ َﺁﺫﹶﺍﹺﻧ ﹺﻬﻢ ﻭﻗﹾﺮﺍ﴾ :ﺃﻱ ﻭﺟﻌﻠﻨﺎ ﰲ ﺁﺫﺍﻢ ﻣﺎ ﻳﺸﺒﹺﻪ ﺍﻟ
ﻉ ﺗﺪﺑﺮ ﻭﺍﻧﺘﻔﺎﻉ) ،ﻭﻫﺬﺍ ﻛﻠﻪ ﻋﻘﻮﺑﺔﹲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ،ﺑﺴﺒﺐ ﺇﻳﺬﺍﺋﻬﻢ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺑﺴﺒﺐ
ﺍﻟﻘﺮﺁﻥ ﲰﺎ
ﷲ ﻣﻦ ﺍﳍﺪﺍﻳﺔ( ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﴿ :ﻭﹺﺇﻥﹾ ﺗﺪ ﻋ ﻬﻢ ﹺﺇﻟﹶﻰ
ﺤﺮﻣﻬﻢ ﺍ ُ
ﺗ ﻮﻏﱡﻠﻬﻢ ﰲ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ،ﻓ
ﺍﻟﹾ ﻬﺪﻯ ﹶﻓ ﹶﻠﻦ ﻳﻬﺘﺪﻭﺍ ﹺﺇﺫﹰﺍ ﹶﺃﺑﺪﺍ﴾ )ﻭﺫﻟﻚ ﻷﻢ ﻋﺮﻓﻮﺍ ﻃﺮﻳﻖ ﺍﳊﻖ ﻓﺘﺮﻛﻮﻩ ،ﻭﻋﺮﻓﻮﺍ ﻃﺮﻳﻖ ﺍﻟﻀﻼﻝ ﻓﺴﻠﻜﻮﻩ ،ﻓﺎﺳﺘﺤﻘﻮﺍ ﺑﺬﻟﻚ
ﷲ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ(.
ﺍﻟﻌﻘﺎﺏ ﻭﺍﳊﺮﻣﺎﻥ ،ﻧﺴﺄﻝ ﺍ َ
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ﻚ ﺍﻟﹾﻐﻔﹸﻮ ﺭ﴾ -ﻟﺬﻧﻮﺏ ﻋﺒﺎﺩﻩ ﺇﺫﺍ ﺗﺎﺑﻮﺍ ،-ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﴿ﺫﹸﻭ ﺍﻟ ﺮﺣ ﻤ ﺔ﴾ ﻢ ،ﺇﺫ ﴿ﹶﻟﻮ ﻳﺆﺍ ﺧ ﹸﺬ ﻫﻢ ﹺﺑﻤﺎ
ﺍﻵﻳﺔ ﴿ :٥٨ﻭ ﺭﺑ
ﺏ﴾ ﻭﻟﻜﻨﻪ ﺗﻌﺎﱃ ﺣﻠﻴﻢ ﻻ
ﺠ ﹶﻞ ﹶﻟ ﻬ ﻢ ﺍﻟﹾ ﻌﺬﹶﺍ
ﺴﺒﻮﺍ﴾ :ﻳﻌﲏ ﻟﻮ ﻳﻌﺎﻗﺐ ﻫﺆﻻﺀ ﺍﳌﹸﻌﺮﹺﺿﲔ ﲟﺎ ﹶﻛﺴﺒﻮﺍ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺬﻧﻮﺏ﴿ :ﹶﻟ ﻌ
ﹶﻛ
ﺠﺪﻭﺍ ﻣﻦ ﺩﻭﹺﻧ ﻪ ﻣﻮﺋﻠﹰﺎ﴾ ﺃﻱ ﻟﻦ ﻳﺠﺪﻭﺍ ﻣﻠﺠﹰﺄ ﻳﺤﻤﻴﻬﻢ ﻣﻦ
ﻳﻌﺎﺟﻞ ﺑﺎﻟﻌﻘﻮﺑﺔ﴿ ،ﺑﻞﹾ ﹶﻟ ﻬﻢ ﻣﻮ ﻋﺪ ﴾ﻳﺠﺎﺯﻳﻬﻢ ﻓﻴﻪ ﺑﺄﻋﻤﺎﳍﻢ ،ﻭ﴿ﹶﻟﻦ ﻳ ﹺ
ﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﺟﺎﺀﻫﻢ ﻫﺬﺍ ﺍﳌﹶﻮﻋﺪ) ،ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﺬﺍ ﺍﳌﹶﻮﻋﺪ :ﻳﻮﻡ ﺑﺪﺭ ،ﻷ ﹼﻥ ﺍﻟﺴﻴﺎﻕ ﻛﺎﻥ ﰲ ﺍﻟ ﹶﻈﻠﹶﻤﺔ ﺍﳌﹸﻌﺎﻧﺪﻳﻦ
ﺍِ
ﷲ ﺃﻋﻠﻢ(.
ﺍﶈﺮﻭﻣﲔ ﻣﻦ ﺍﳍﺪﺍﻳﺔ ،ﻛﺄﰊ ﺟﻬﻞ ﻭﻋﻘﺒﺔ ﺍﺑﻦ ﺃﰊ ﻣﻌﻴﻂ ﻭﺍﻷﺧﻨﺲ ﺑﻦ ﺷﺮﻳﻖ ،ﻭﺍ ُ
ﻚ ﺍﻟﹾ ﹸﻘﺮﻯ﴾ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻨﻬﻢ -ﻣﺜﻞ ﹸﻗﺮﻯ ﻗﻮﻡ ﻫﻮﺩ ﻭﺻﺎﱀ ﻭﻟﻮﻁ ﻭﺷﻌﻴﺐ ﴿ -ﹶﺃﻫ ﹶﻠﻜﹾﻨﺎ ﻫﻢ ﹶﻟﻤﺎ ﹶﻇ ﹶﻠﻤﻮﺍ﴾ :ﻳﻌﲏ
ﺍﻵﻳﺔ ﴿ :٥٩ﻭﺗﻠﹾ
ﲔ ﻇﻠﻢ ﺃﻫﻠﻬﺎ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ ﴿ ،ﻭ ﺟ ﻌﻠﹾﻨﺎ ﻟ ﻤﻬ ﻠ ﻜ ﹺﻬﻢ ﻣﻮ ﻋﺪﺍ﴾ :ﺃﻱ ﺟﻌﻠﻨﺎ ﳍﻼﻛﻬﻢ ﻭﻗﺘﹰﺎ ﻣﺤﺪﺩﺍﹰ ،ﻓﻠﻤﺎ
ﺃﻫﻠﻜﻨﺎﻫﺎ ﺣ
ﺚ ﺃﻫﻠﻜﻬﻢ ﺍﷲ ﺑﺒﺪﺭ ﻭﻟﻌﻨﻬﻢ ﺇﱃ
ﺑﻠﻐﻮﻩ :ﺟﺎﺀﻫﻢ ﻋﺬﺍﺑﻨﺎ ﻓﺄﻫﻠﻜﻨﺎﻫﻢ ﺑﻪ) ،ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﻣﻊ ﻫﺆﻻﺀ ﺍﺮﻣﲔ ﻣﻦ ﻗﺮﻳﺶ ،ﺣﻴ ﹸ
ﺍﻷﺑﺪ(.
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.٣ﺍﻟﺮﺑﻊ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ
ﲔ ﻗﺎﻝ ﻣﻮﺳﻰ ﳋﺎﺩﻣﻪ "ﻳﻮﺷﻊ ﺑﻦ
ﺍﻵﻳﺔ ،٦٠ﻭﺍﻵﻳﺔ ،٦١ﻭﺍﻵﻳﺔ ﴿ :٦٢ﻭﹺﺇﺫﹾ ﻗﹶﺎ ﹶﻝ ﻣﻮﺳﻰ ﻟ ﹶﻔﺘﺎ ﻩ﴾ ﺃﻱ ﺍﺫﻛﺮ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺣ
ﻀ ﻲ
ﺡ ﺣﺘﻰ ﹶﺃﺑ ﹸﻠ ﹶﻎ ﻣﺠ ﻤ ﻊ ﺍﻟﹾﺒﺤ ﺮﻳ ﹺﻦ﴾ :ﺃﻱ ﻻ ﺃﺯﺍﻝ ﺃﺗﺎﺑﻊ ﺍﻟﺴﲑ ﺣﱴ ﺃﺻﻞ ﺇﱃ ﻣﻜﺎﻥ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺒﺤﺮﻳﻦ ﴿ﹶﺃﻭ ﹶﺃﻣ
ﻧﻮﻥ"﴿ :ﻟﹶﺎ ﹶﺃﺑ ﺮ
ﷲ ﺗﻌﺎﱃ ﺑﻪ -ﻷﺗﻌﻠﻢ ﻣﻨﻪ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻱ ﻣﻦ
ﻼ ﺣﱴ ﺃﺻﻞ ﺇﱃ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ -ﺍﻟﺬﻱ ﺃﺧﱪﱐ ﺍ ُ
ﺣ ﹸﻘﺒﺎ﴾ :ﻳﻌﲏ ﺃﻭ ﺃﺳﲑ ﺯﻣﻨﺎ ﻃﻮﻳ ﹰ
ﺍﻟﻌﻠﻢ.
ﺖ ﰲ ﺍﻟﺼﺤﻴﺤﻴﻦ "ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ" ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃ ﱠﻥ ﻣﻮﺳﻰ
♦ ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﻘﺼﺔ -ﻛﻤﺎ ﹶﺛﺒ
ﷲ ﻋﻠﻰ ﺫﻟﻚ )ﻷﻧﻪ ﺃﺟﺎﻢ ﺩﻭ ﹶﻥ
ﻱ ﺍﻟﻨﺎﺱ ﺃﻋﻠﻢ؟( ،ﻓﻘﺎﻝ) :ﺃﻧﺎ( ،ﻓﻌﺎﺗﺒﻪ ﺍ ُ
ﺴﺌ ﹶﻞ) :ﺃ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻡ ﺧﻄﻴﺒﹰﺎ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﻓ
ﷲ ﺇﻟﻴﻪ) :ﺇ ﹼﻥ ﱄ ﻋﺒﺪﹰﺍ ﲟﺠﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﻫﻮ ﺃﻋﻠﻢ ﻣﻨﻚ( ،ﻓﻘﺎﻝ ﻣﻮﺳﻰ) :ﻳﺎ ﺭﺏ ﻭﻛﻴﻒ ﱄ ﺑﻪ(؟ -
ﻭﺣ ﹴﻲ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ( ،ﻓﺄﻭﺣﻰ ﺍ ُ
ﻳﻌﲏ ﻛﻴﻒ ﺃﺻﻞ ﺇﻟﻴﻪ؟ -ﻓﻘﻴﻞ ﻟﻪ) :ﺍﲪﻞ ﺣﻮﺗﹰﺎ ﰲ ﻣﻜﺘﻞ -ﻳﻌﲏ ﺍﲪﻞ ﲰﻜﺔ ﻛﺒﲑﺓ ﰲ ﻭﻋﺎﺀ) ،ﻭﰲ ﺭﻭﺍﻳﺔ :ﺃﻧﻪ ﻳ ﻤ ﱢﻠﺤﻬﺎ ،ﻟﺘﻜﻮﻥ
ﻏﺬﺍ ًﺀ ﻟﻪ( -ﻓﺈﺫﺍ ﹶﻓﻘﹶﺪﺗﻪ ) -ﻳﻌﲏ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺳﺘﻔﻘﺪ ﻓﻴﻪ ﻫﺬﺍ ﺍﳊﻮﺕ( -ﻓﺴﺘﺠﺪ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﻫﻨﺎﻙ ،ﻓﺎﻧﻄ ﹶﻠ ﻖ ﻫﻮ ﻭﻓﺘﺎﻩ
ﳋﻀﺮ") ،ﻭﺳﻮﻑ ﻳﺘ ﻢ ﺷﺮﺡ ﺑﺎﻗﻲ ﺍﳊﺪﻳﺚ ﰲ ﻣﻮﺿﻌﻪ ﻣﻊ ﺍﻟﺘﻔﺴﲑ(.
"ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ" ﺣﱴ ﻭﺟﺪﺍ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﻭﺍﲰﻪ "ﺍ ﹶ
ﺴﺎ ﻋﻨﺪ ﺻﺨﺮ ﺓ ﻭﻧﺎﻣﺎ
♦ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﹶﻓ ﹶﻠ ﻤﺎ ﺑ ﹶﻠﻐﺎ ﻣﺠ ﻤ ﻊ ﺑﻴﹺﻨ ﹺﻬﻤﺎ﴾ :ﺃﻱ ﻓﻠ ﻤﺎ ﺍﺟﺘﻬﺪﺍ ﰲ ﺍﻟﺴﲑ ،ﻭﻭﺻﻼ ﺇﱃ ﻣﻠﺘﻘﻰ ﺍﻟﺒﺤﺮﻳﻦ ،ﺟ ﹶﻠ
ﺢ ﺣﻴﺎ -ﺑﻌﺪ ﺃﻥ
ﺨ ﹶﺬ ﺳﺒﹺﻴ ﹶﻠ ﻪ ﻓﻲ ﺍﻟﹾﺒﺤ ﹺﺮ ﺳ ﺮﺑﺎ﴾ :ﻳﻌﲏ ﻓﺈﺫﺍ ﺑﺎﳊﻮﺕ ﻳﺼﹺﺒ
ﺴﻴﺎ ﺣﻮﺗ ﻬﻤﺎ﴾ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﺼﺨﺮﺓ ﴿ﻓﹶﺎﺗ
ﻋﻨﺪﻫﺎ ،ﻭ﴿ﻧ ِ
ﻛﺎ ﹶﻥ ﻣﻴﺘﹰﺎ -ﻭﻳﱰﻝ ﰲ ﺍﻟﺒﺤﺮ ،ﻭﻳﺘﺨﺬ ﻟﻪ ﻓﻴﻪ ﻃﺮﻳﻘﹰﺎ )ﻛﺎﻟﻨﻔﻖ ﰲ ﺍﳉﺒﻞ(.
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪﻣﺎ ﻧﺎﻡ ،ﻛﺎ ﹶﻥ "ﻳﻮﺷﻊ" )ﺷﺒﻪ ﻧﺎﺋﻢ( ،ﻓﺮﺃﻯ ﺍﳊﻮﺕ ﻭﻫﻮ ﻳﺨﺮﺝ ﻣﻦ ﻭﻋﺎﺀﻩ ﻭﻳﺸﻖ ﻃﺮﻳﻘﻪ ﰲ
ﺍﻟﺒﺤﺮ ،ﻭﻟﻜ ﻦ "ﻳﻮﺷﻊ" ﻏﻠﺒﻪ ﺍﻟﻨﻮﻡ ،ﻓﻨﺎﻡ ﻭﻧﺴﻲ ﺧﺮﻭﺝ ﺍﳊﻮﺕ ﻣﻦ ﺍﳌﻜﺘﻞ ﻭﺩﺧﻮﻟﻪ ﰲ ﺍﻟﺒﺤﺮ.
﴿ ﹶﻓ ﹶﻠﻤﺎ ﺟﺎ ﻭﺯﺍ﴾ ﻳﻌﲏ ﻓﻠﻤﺎ ﺗﺠﺎﻭﺯﺍ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻧﺴﻴﺎ ﻓﻴﻪ ﺍﳊﻮﺕ ،ﻭﺷﻌﺮ ﻣﻮﺳﻰ ﺑﺎﳉﻮﻉ﴿ :ﻗﹶﺎ ﹶﻝ ﻟ ﹶﻔﺘﺎ ﻩ َﺁﺗﻨﺎ ﹶﻏﺪﺍ َﺀﻧﺎ﴾ ﻳﻌﲏ
ﺼﺒﺎ﴾ ﺃﻱ ﺗﻌﺒﺎ ﻭﺇﺭﻫﺎﻗﹰﺎ.
ﺃﺣﻀﺮ ﺇﻟﻴﻨﺎ ﻏﺪﺍﺀﻧﺎ ،ﻓـ﴿ﹶﻟ ﹶﻘﺪ ﹶﻟﻘﻴﻨﺎ ﻣﻦ ﺳ ﹶﻔ ﹺﺮﻧﺎ ﻫﺬﹶﺍ ﻧ
ﺼﺨ ﺮ ﺓ﴾؟ ﻳﻌﲏ ﺃﺗﺬ ﹸﻛﺮ ﺣﲔ ﳉﺄﻧﺎ ﺇﱃ ﺍﻟﺼﺨﺮﺓ ﺍﻟﱵ ﺍﺳﺘﺮﺣﻨﺎ ﻋﻨﺪﻫﺎ؟
ﺖ ﹺﺇﺫﹾ ﹶﺃ ﻭﻳﻨﺎ ﹺﺇﻟﹶﻰ ﺍﻟ
ﺍﻵﻳﺔ ﴿ :٦٣ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ ﺧﺎﺩﻣﻪ﴿ :ﹶﺃ ﺭﹶﺃﻳ
ﺸﻴﻄﹶﺎ ﹸﻥ ﹶﺃﻥﹾ ﹶﺃﺫﹾ ﹸﻛ ﺮ ﻩ﴾ ﻳﻌﲏ:
ﺕ﴾ ﻳﻌﲏ ﻓﺈﱐ ﻧﺴﻴﺖ ﺃﻥ ﺃﺧﱪﻙ ﲟﺎ ﻛﺎ ﹶﻥ ﻣﻦ ﺃﻣﺮ ﺍﳊﻮﺕ ﴿ ،ﻭﻣﺎ ﹶﺃﻧﺴﺎﻧﹺﻴ ﻪ ﹺﺇﻟﱠﺎ ﺍﻟ
ﺖ ﺍﻟﹾﺤﻮ
﴿ ﹶﻓﹺﺈﻧﻲ ﻧﺴِﻴ
ﺠﺒﺎ﴾ ﺃﻱ:
ﺨ ﹶﺬ ﺳﺒﹺﻴ ﹶﻠ ﻪ ﻓﻲ ﺍﻟﹾﺒﺤ ﹺﺮ ﻋ
ﻭﻣﺎ ﺃﻧﺴﺎﱐ ﺃﻥ ﺃﺫﻛﹸﺮ ﻟﻚ ﺫﻟﻚ ﺇﻻ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﺈ ﹼﻥ ﺍﳊﻮﺕ ﺍﳌﻴﺖ ﻗﺪ ﺩﺑﺖ ﻓﻴﻪ ﺍﳊﻴﺎﺓ ﴿ﻭﺍﺗ
ﻭﻗﻔﺰ ﰲ ﺍﻟﺒﺤﺮ ،ﻭﺍﲣﺬ ﻟﻪ ﻓﻴﻪ ﻃﺮﻳﻘﹰﺎ ،ﻭﻛﺎﻥ ﺃﻣﺮﻩ ﻋﺠﻴﺒﹰﺎ.
ﻚ ﻣﺎ ﹸﻛﻨﺎ ﻧﺒ ﹺﻎ﴾ ﻳﻌﲏ :ﺫﻟﻚ ﺍﻟﺬﻱ ﺣﺼﻞ ،ﻫﻮ ﻣﺎ ﻛﻨﺎ ﻧﻄﻠﺒﻪ ،ﻓﺈﻧﻪ ﻋﻼﻣﺔ ﱄ
ﻣﻦ ﺍﻵﻳﺔ ٦٤ﺇﱃ ﺍﻵﻳﺔ ﴿ :٧٠ﻗﹶﺎ ﹶﻝ﴾ ﻣﻮﺳﻰ ﴿ :ﹶﺫﻟ
ﺼﺼﺎ﴾ :ﺃﻱ ﻓﺮﺟﻌﺎ ﻳﺘﺘﺒﻌﺎﻥ ﺁﺛﺎﺭ ﻣﺸﻴﻬﻤﺎ ﺣﱴ ﺍﻧﺘﻬﻴﺎ ﺇﱃ ﺍﻟﺼﺨﺮﺓ،
ﻋﻠﻰ ﻣﻜﺎﻥ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ﴿ ،ﻓﹶﺎﺭﺗﺪﺍ ﻋﻠﹶﻰ َﺁﺛﹶﺎ ﹺﺭ ﻫﻤﺎ ﹶﻗ
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ﳋﻀﺮ" ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﻭﻫﻮ ﻧﱯ ﻣﻦ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﻣﻦ
﴿ ﹶﻓ ﻮ ﺟﺪﺍ﴾ ﻫﻨﺎﻙ ﴿ ﻋﺒﺪﺍ ﻣﻦ ﻋﺒﺎ ﺩﻧﺎ﴾ ﻭﻫﻮ "ﺍ ﹶ
ﷲ ﺗﻌﺎﱃ ﻋﻠﱠﻤﻪ ﺃﺷﻴﺎ ًﺀ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ -ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﺍﻟﻘﺼﺔ -ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ:
ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ( ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃ ﹼﻥ ﺍ َ
ﺐ ﹶﻓﻠﹶﺎ ﻳﻈﹾ ﹺﻬ ﺮ ﻋﻠﹶﻰ ﹶﻏﻴﹺﺒ ﻪ ﹶﺃ ﺣﺪﺍ * ﹺﺇﻟﱠﺎ ﻣ ﹺﻦ ﺍﺭﺗﻀﻰ ﻣﻦ ﺭﺳﻮ ﹴﻝ﴾ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻣﻠﹶﻜﹰﺎ ﺃﻧﻪ -ﻛﻤﺎ ﺳﻴﺄﰐ ﺃﻳﻀﹰﺎ
﴿ﻋﺎﻟ ﻢ ﺍﻟﹾ ﻐﻴ ﹺ
ﰲ ﺍﻟﻘﺼﺔ -ﺃﺭﺍ ﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺃﻥ ﻳﻄﻌﻤﻮﻩ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻻ ﺗﺄﻛﻞ.
ﳋﻀﺮ ﴿ ﺭﺣ ﻤ ﹰﺔ ﻣﻦ ﻋﻨ ﺪﻧﺎ﴾ -ﻭﻫﻲ ﺍﻟﻨﺒﻮﺓ ﴿ -ﻭ ﻋ ﱠﻠﻤﻨﺎ ﻩ ﻣﻦ ﹶﻟ ﺪﻧﺎ﴾ ﺃﻱ ﻣﻦ ﻋﻨﺪﻧﺎ ﴿ ﻋﻠﹾﻤﺎ﴾
♦ ﻭﻗﺪ ﴿ َﺁﺗﻴﻨﺎ ﻩ﴾ ﻳﻌﲏ ﺃﻋﻄﻴﻨﺎ ﺍ ﹶ
ﻚ ﻋﻠﹶﻰ ﹶﺃﻥﹾ ﺗ ﻌ ﱢﻠ ﻤ ﹺﻦ ﻣﻤﺎ
ﻋﻈﻴﻤﺎ )ﻭﻫﻮ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺣﻲ( ،ﻓـ﴿ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﻣﻮﺳﻰ﴾ ﴿ :ﻫﻞﹾ ﹶﺃﺗﹺﺒ ﻌ
ﷲ ﺇﻳﺎﻩ؟،
ﺖ ﺭﺷﺪﺍ﴾؟ ﻳﻌﲏ ﻫﻞ ﺗﺄﺫﻥ ﱄ ﺃﻥ ﺃﺗﺒﻌﻚ ﻟﺘ ﻌﻠﱢﻤﲏ ﺷﻴﺌﹰﺎ -ﺃﺳﺘﺮﺷﺪ ﺑﻪ ﻭﺃﻧﺘﻔﻊ -ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻋﻠﱠﻤﻚ ﺍ ُ
ﻋ ﱢﻠﻤ
ﺻﺒﺮﺍ﴾ ﺃﻱ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺼﱪ ﻋﻠﻰ ﺍﺗﺒﺎﻋﻲ ﻭﻣﻼﺯﻣﱵ) ،ﻭﻗﺪ ﺃﺭﺍ ﺩ ﺑﺬﻟﻚ ﺃﻧﻪ
ﻚ ﹶﻟﻦ ﺗﺴﺘﻄﻴ ﻊ ﻣ ﻌ ﻲ
ﳋﻀﺮ﴿ :ﹺﺇﻧ
ﻓـ﴿ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ ﺍ ﹶ
ﳋﻀﺮ ﻻﺑﺪ ﺃﻥ ﻳﻔﻌﻠﻬﺎ ،ﻓﻴﺘﻀﺎﻳﻖ ﻣﻮﺳﻰ ﺑﺴﺒﺒﻬﺎ ﻭﻻ ﻳﻄﻴﻖ ﺍﻟﺼﱪ(.
ﺳﻴﺮﻯ ﻣﻨﻪ ﺃﻣﻮﺭﹰﺍ ﻻ ﻳ ﻘﺮﻫﺎ ﻣﻮﺳﻰ ﰲ ﺷﺮﻳﻌﺘﻪ ،ﻭﺍ ﹶ
ﺤﻂﹾ ﹺﺑ ﻪ ﺧﺒﺮﺍ﴾؟! ﻳﻌﲏ ﻭﻛﻴﻒ ﻟﻚ ﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺎ ﺳﺄﻓﻌﻠﻪ ﻣﻦ ﺃﻣﻮ ﹴﺭ ﻳﺨﻔﻰ
ﻒ ﺗﺼﹺﺒ ﺮ ﻋﻠﹶﻰ ﻣﺎ ﹶﻟﻢ ﺗ
ﳋﻀﺮ ﳌﻮﺳﻰ ﴿ :ﻭ ﹶﻛﻴ
♦ ﻭﻗﺎﻝ ﺍ ﹶ
ﺠ ﺪﻧﹺﻲ ﹺﺇﻥﹾ ﺷﺎ َﺀ ﺍﻟ ﱠﻠ ﻪ ﺻﺎﹺﺑﺮﺍ﴾
ﺻ ﺮ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﴿ :-ﺳﺘ ﹺ
ﻋﻠﻴﻚ ﻋﻠﻤﻬﺎ ﻭﺍﳊﻜﻤﺔ ﻣﻨﻬﺎ؟! ،ﻓـ﴿ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ ﻣﻮﺳﻰ -ﻭﻗﺪ ﺃ
ﳋﻀﺮ ،ﻭ﴿ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ ﴿ :ﹶﻓﹺﺈ ﻥ ﺍﺗﺒﻌﺘﻨﹺﻲ﴾ ﻳﻌﲏ ﻓﺈﻥﹾ ﺻﺎ ﺣﺒﺘﲏ ﴿ ﹶﻓﻠﹶﺎ ﺗﺴﹶﺄﻟﹾﻨﹺﻲ
ﻚ ﹶﺃﻣﺮﺍ﴾ ،ﻓﻮﺍﻓﻖ ﺍ ﹶ
ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﻩ ﻣﻨﻚ ﴿ ﻭﻟﹶﺎ ﹶﺃﻋﺼﻲ ﹶﻟ
ﻚ ﻣﻨ ﻪ ﺫﻛﹾﺮﺍ﴾ ﺃﻱ ﺣﱴ ﺃﻛﻮﻥ ﺃﻧﺎ ﺍﻟﺬﻱ ﻳﺒﻴﻦ ﻟﻚ ﺣﻘﻴﻘﺘﻪ ،ﺩﻭ ﹶﻥ ﺳﺆﺍ ﹴﻝ ﻣﻨﻚ.
ﺙ ﹶﻟ
ﻋﻦ ﺷﻲٍ ﺀ﴾ ﺗﻨ ﻜﺮﻩ ﻣﻨﻲ ﴿ ﺣﺘﻰ ﹸﺃﺣ ﺪ ﹶ
ﳋﻀﺮ،
ﺍﻵﻳﺔ ﴿ :٧١ﻓﹶﺎﻧ ﹶﻄ ﹶﻠﻘﹶﺎ﴾ ﻳﻤﺸﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺴﺎﺣﻞ ،ﻓ ﻤ ﺮﺕ ﻤﺎ ﺳﻔﻴﻨﺔ ،ﻓﻄﻠﺒﺎ ﻣﻦ ﺃﻫﻠﻬﺎ ﺃﻥ ﻳﺮﻛﺒﺎ ﻣﻌﻬﻢ ،ﻓﻌﺮﻓﻮﺍ ﺍ ﹶ
ﳋﻀﺮ ﻟﻮﺣﺎ ﻣﻦ ﺍﻟﺴﻔﻴﻨﺔ ﻓﺨﺮﻗﻬﺎ،
ﺴﻔﻴﻨ ﺔ ﺧ ﺮ ﹶﻗﻬﺎ﴾ :ﻳﻌﲏ ﻓﻠﻤﺎ ﺭﻛﺒﺎ :ﹶﻗ ﹶﻠ ﻊ ﺍ ﹶ
ﻓﺤﻤﻠﻮﳘﺎ ﺑﻐﲑ ﺃﺟﺮ ﴿ ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﺭ ﻛﺒﺎ ﻓﻲ ﺍﻟ
ﺖ ﺃﻣﺮﺍ
ﺖ ﺷﻴﺌﹰﺎ ﹺﺇﻣﺮﺍ﴾ :ﻳﻌﲏ ﻟﻘﺪ ﻓﻌﻠ
ﻕ ﹶﺃﻫ ﹶﻠﻬﺎ﴾ ﻭﻗﺪ ﲪﻠﻮﻧﺎ ﺑﻐﲑ ﺃﺟﺮ؟! ﴿ﹶﻟ ﹶﻘﺪ ﹺﺟﺌﹾ
ﻓـ﴿ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ ﻣﻮﺳﻰ﴿ :ﹶﺃ ﺧ ﺮﻗﹾﺘﻬﺎ ﻟﺘﻐ ﹺﺮ
ﻣﻨ ﹶﻜﺮﺍ.
ﺻﺒﺮﺍ﴾ ﻋﻠﻰ ﺻﺤﺒﱵ.
ﻚ ﹶﻟﻦ ﺗﺴﺘﻄﻴ ﻊ ﻣ ﻌ ﻲ
ﳋﻀﺮ﴿ :ﹶﺃﹶﻟﻢ ﹶﺃ ﹸﻗﻞﹾ ﹺﺇﻧ
ﺍﻵﻳﺔ ﴿ :٧٢ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ ﺍ ﹶ
ﺖ﴾ :ﺃﻱ ﻻ ﺗﺆﺍﺧﺬﱐ ﺑﻨﺴﻴﺎﱐ ﻟﺸﺮﻃﻚ ﻋﻠ ﻲ )ﻓﺈ ﹼﻥ ﺍﻟﻨﺎﺳﻲ ﻻ ﺣﺮﺝ
ﺍﻵﻳﺔ ﴿ :٧٣ﻗﹶﺎ ﹶﻝ﴾ ﻣﻮﺳﻰ ﻣﻌﺘ ﺬﺭﺍ﴿ :ﻟﹶﺎ ﺗﺆﺍ ﺧﺬﹾﻧﹺﻲ ﹺﺑﻤﺎ ﻧﺴِﻴ
ﳋﻀﺮ ﻋﺬﺭﻩ(.
ﺸ ﻖ ﻋﻠ ﻲ ﰲ ﺗﻌﻠﱡﻤﻲ ﻣﻨﻚ ،ﻭﻋﺎﻣﻠﲏ ﺑﺮﻓ ﹴﻖ ﻭﻳﺴﺮ )ﻓﻘﺒﻞ ﺍ ﹶ
ﻋﻠﻴﻪ( ﴿ ،ﻭﻟﹶﺎ ﺗﺮ ﻫﻘﹾﻨﹺﻲ ﻣﻦ ﹶﺃﻣﺮﹺﻱ ﻋﺴﺮﺍ﴾ ﺃﻱ :ﻭﻻ ﺗ
ﺍﻵﻳﺔ ﴿ :٧٤ﻓﹶﺎﻧ ﹶﻄ ﹶﻠﻘﹶﺎ﴾ ﻳﻤﺸﻴﺎﻥ ﺑﻌﺪ ﺃﻥ ﻧﺰﻻ ﻣﻦ ﺍﻟﺴﻔﻴﻨﺔ ﴿ ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﹶﻟ ﻘﻴﺎ ﹸﻏﻠﹶﺎﻣﺎ ﹶﻓ ﹶﻘﺘ ﹶﻠ ﻪ﴾ ﻳﻌﲏ :ﻓﺒﻴﻨﻤﺎ ﳘﺎ ﳝﺸﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺴﺎﺣﻞ:
ﺖ ﻧﻔﹾﺴﺎ ﺯ ﻛﻴ ﹰﺔ﴾ :ﻳﻌﲏ ﻛﻴﻒ
ﳋﻀﺮ ،ﻓﺄﻧﻜﺮ ﻣﻮﺳﻰ ﺫﻟﻚ ﻋﻠﻴﻪ ،ﻭ﴿ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ﴿ :ﹶﺃ ﹶﻗﺘﻠﹾ
ﹶﻟ ﻘﻴﺎ ﻏﻼﻣﺎ ﻳﻠﻌﺐ ﻣﻊ ﺍﻟ ﻐﻠﻤﺎﻥ ،ﻓﻘﺘﻠﻪ ﺍ ﹶ
ﺲ﴾؟! ﻳﻌﲏ ﻭﻛﻴﻒ ﻗﺘﻠﺘﻪ ﻭﻫﻮ ﱂ ﻳﻘﺘﻞ ﻧﻔﺴﺎ
ﺖ ﻧﻔﺴﺎ ﻃﺎﻫﺮﺓ ﱂ ﺗﺒﻠﻎ ﺣ ﺪ ﺍﻟﺘﻜﻠﻴﻒ ﻭﱂ ﺗﺘﻠﻮﺙ ﺑﺎﻟﺬﻧﻮﺏ؟!﴿ ،ﹺﺑ ﻐﻴ ﹺﺮ ﻧﻔﹾ ﹴ
ﻗﺘﻠ
ﺖ ﺃﻣﺮﺍ ﺗﻨﻜﺮﻩ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﻌﻘﻮﻝ) ،ﻭﱂ ﺗﻜﻦ
ﺖ ﺷﻴﺌﹰﺎ ﻧﻜﹾﺮﺍ﴾ :ﺃﻱ ﻟﻘﺪ ﹶﻓ ﻌﻠﹾ
ﻳﺴﺘﺤﻖ ﺑﺴﺒﺒﻬﺎ ﻫﺬﺍ ﺍﻟﻘﺘﻞ )ﻗﺼﺎﺻﹰﺎ(؟! ﴿ﹶﻟ ﹶﻘﺪ ﹺﺟﺌﹾ
ﻼ ﻣﻨﻜﹶﺮﹰﺍ ﻛﻬﺬﺍ(.
ﻫﺬﻩ ﻧﹺﺴﻴﺎﻧﹰﺎ ﻣﻦ ﻣﻮﺳﻰ ﻛﺎﻟﱵ ﻗﺒﻠﻬﺎ ،ﺑﻞ ﻛﺎﻥ ﻫﺬﻩ ﺍﳌﺮﺓ ﻣﺘﻌﻤﺪﺍﹰ ،ﻷﻧﻪ ﱂ ﻳﻄﻖ ﻓﻌ ﹰ
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ﺻﺒﺮﺍ﴾ ﻋﻠﻰ ﻣﺎ ﺗﺮﺍ ﻩ ﻣﻦ
ﻚ ﹶﻟﻦ ﺗﺴﺘﻄﻴ ﻊ ﻣ ﻌ ﻲ
ﻚ ﹺﺇﻧ
ﳋﻀﺮ ﳌﻮﺳﻰ -ﻣﻌﺎﺗﺒﺎ ﻭﻣﺬ ﱢﻛﺮﺍ ﴿ :-ﹶﺃﹶﻟﻢ ﹶﺃ ﹸﻗﻞﹾ ﹶﻟ
ﺍﻵﻳﺔ ﴿ :٧٥ﻗﹶﺎ ﹶﻝ﴾ ﺍ ﹶ
ﺃﻓﻌﺎﱄ؟
ﺖ ﻣﻦ ﹶﻟ ﺪﻧﻲ
ﻚ ﻋﻦ ﺷﻲٍ ﺀ ﺑﻌ ﺪﻫﺎ﴾ ﺃﻱ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺮﺓ ﴿ ﹶﻓﻠﹶﺎ ﺗﺼﺎ ﺣﺒﻨﹺﻲ﴾ ﻓـ﴿ ﹶﻗﺪ ﺑ ﹶﻠﻐ
ﺍﻵﻳﺔ ﴿ :٧٦ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ ﻣﻮﺳﻰ﴿ :ﹺﺇﻥﹾ ﺳﹶﺄﻟﹾﺘ
ﺚ ﺃﺧﱪﺗﲏ ﺃﻧﲏ ﻟﻦ ﺃﺳﺘﻄﻴﻊ ﻣﻌﻚ ﺻﱪﺍ.
ﺖ ﺍﻟﻌﺬﺭ ﰲ ﺷﺄﱐ ﻭﱂ ﺗﻘﺼﺮ؛ ﺣﻴ ﹸ
ﻋﺬﹾﺭﺍ﴾ :ﺃﻱ ﻗﺪ ﺑﻠﻐ
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ )ﺷﻴﺌﹰﺎ ﺇﻣﺮﹰﺍ ﻭﺷﻴﺌﹰﺎ ﻧﻜﺮﹰﺍ( ،ﻭﺭﺟﺢ ﺑﻌﻀﻬﻢ ﺃ ﹼﻥ ﺍﻻﺛﻨﺎﻥ ﲟﻌﲎ ﻭﺍﺣﺪ ،ﻭﻫﻮ) :ﺍﻷﻣﺮ
ﺍﻟﻔﻈﻴﻊ ﺍﳌﹸﻨﻜﹶﺮ( ،ﻭﻟﻜ ﻦ ﺍﻟﻨﻜﺮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻹﻣﺮ ،ﻷ ﹼﻥ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱪﻳﺌﺔ ﺑﻐﲑ ﺫﻧﺐ ﻫﻮ ﺃﻛﱪ ﻣﻦ ﺧﻠﹾﻊ ﻟﻮﺡ ﻣﻦ ﺍﻟﺴﻔﻴﻨﺔ )ﻓﺎﻟﻠﻮﺡ
ﻳﻤﻜﻦ ﺃﻥ ﻳﺘ ﻢ ﺇﺻﻼﺣﻪ ﺃﻭ ﻳﺆﺗﻰ ﺑﻐﲑﻩ ،ﻟﻜ ﻦ ﺍﳌﻘﺘﻮﻝ ﻻ ﻳﻤﻜﻦ ﺇﻋﺎﺩﺗﻪ(.
ﺍﻵﻳﺔ ﴿ :٧٧ﻓﹶﺎﻧ ﹶﻄ ﹶﻠﻘﹶﺎ﴾ ﻳﻤﺸﻴﺎﻥ ﴿ ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﹶﺃﺗﻴﺎ ﹶﺃﻫ ﹶﻞ ﹶﻗﺮﻳ ﺔ ﺍﺳﺘﻄﹾ ﻌﻤﺎ ﹶﺃﻫ ﹶﻠﻬﺎ﴾ ﺃﻱ ﻃﻠﺒﺎ ﻣﻦ ﺑﻌﺾ ﺃﻫﻠﻬﺎ ﻃﻌﺎﻣﺎ ﻋﻠﻰ ﺳﺒﻴﻞ
ﺾ﴾ ﺃﻱ
ﻼ ﴿ﻳﺮﹺﻳ ﺪ ﹶﺃﻥﹾ ﻳﻨ ﹶﻘ
ﻀﻴﻔﹸﻮ ﻫﻤﺎ﴾ :ﺃﻱ ﻓﺎﻣﺘﻨﻊ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻋﻦ ﺿﻴﺎﻓﺘﻬﻤﺎ ﴿ ،ﹶﻓ ﻮ ﺟﺪﺍ ﻓﻴﻬﺎ ﹺﺟﺪﺍﺭﺍ﴾ ﻣﺎﺋ ﹰ
ﺍﻟﻀﻴﺎﻓﺔ ﴿ ،ﹶﻓﹶﺄﺑﻮﺍ ﹶﺃﻥﹾ ﻳ
ﺕ ﻋ ﹶﻠﻴ ﻪ
ﺨﺬﹾ
ﺖ ﻟﹶﺎﺗ
ﳋﻀﺮ ﻭﺃﺻﻠﺤﻪ ﺣﱴ ﻻ ﻳﺴﻘﻂ ،ﻓـ﴿ﻗﹶﺎ ﹶﻝ﴾ ﻟﻪ ﻣﻮﺳﻰ﴿ :ﹶﻟﻮ ﺷﺌﹾ
ﻳﻮﺷﻚ ﺃﻥ ﻳﺴﻘﻂ ﴿ ﹶﻓﹶﺄﻗﹶﺎ ﻣ ﻪ﴾ :ﺃﻱ ﻓﻌﺪﻟﻪ ﺍ ﹶ
ﺕ ﺃﺟﺮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ -ﻣﻦ ﺻﺎﺣﺐ ﺍﳉﺪﺍﺭ -ﻟﺘﺤﻀﺮ ﻟﻨﺎ ﺑﻪ ﻃﻌﺎﻣﻨﺎ) ،ﺇﺫ ﻛﻴﻒ ﺗﺒﻨﻴﻪ ﳍﻢ
ﺖ ﻷﺧﺬ
ﹶﺃﺟﺮﺍ﴾ :ﻳﻌﲏ ﻟﻮ ﺷﺌ
ﺠﺎﻧﹰﺎ( ،ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﲞﻼﺀ ﻣﻌﻨﺎ ﻭﱂ ﻳﻀﻴﻔﻮﻧﺎ؟(.
) ﻣ
ﻚ ﹺﺑﺘﺄﹾﻭﹺﻳ ﹺﻞ
ﻚ﴾ ،ﻭ﴿ ﺳﹸﺄﻧﺒﹸﺌ
ﻕ﴾ ﺃﻱ ﻫﺬﺍ ﻫﻮ ﻭﻗﺖ ﺍﻟﻔﺮﺍﻕ ﴿ﺑﻴﻨﹺﻲ ﻭﺑﻴﹺﻨ
ﳋﻀﺮ ﳌﻮﺳﻰ ﴿ :ﻫﺬﹶﺍ ﻓﺮﺍ
ﺍﻵﻳﺔ ،٧٨ﻭﺍﻵﻳﺔ ﴿ :٧٩ﻗﹶﺎ ﹶﻝ﴾ ﺍ ﹶ
ﺻﺒﺮﺍ﴾ ﺃﻱ ﺳﺄﺧﱪﻙ ﺍﻵﻥ ﺑﺘﻔﺴﲑ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺃﻧﻜﺮﺗﻬﺎ ﻋﻠ ﻲ ﻭﱂ ﺗﺴﺘﻄﻊ ﺻﱪﺍ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻬﺎ،
ﻣﺎ ﹶﻟﻢ ﺗﺴﺘ ﻄﻊ ﻋ ﹶﻠﻴ ﻪ
ﲔ ﻳﻌ ﻤﻠﹸﻮ ﹶﻥ﴾ ﻋﻠﻴﻬﺎ ﴿ﻓﻲ ﺍﻟﹾﺒﺤ ﹺﺮ﴾ ﺃﻱ ﻳﺆﺟﺮﻭﺎ ﻟﻠ ﺮ ﹼﻛﺎﺏ ﻃﻠﺒﹰﺎ ﻟﻠﺮﺯﻕ،
ﺴﻔﻴﻨ ﹸﺔ﴾ ﺍﻟﱵ ﺧﺮﻗﺘﻬﺎ ﴿ ﹶﻓﻜﹶﺎﻧﺖ ﻟ ﻤﺴﺎ ﻛ
ﻓـ﴿ﹶﺃﻣﺎ ﺍﻟ
ﳋﺮﻕ ،ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﴿ :ﻭﻛﹶﺎ ﹶﻥ ﻭﺭﺍ َﺀ ﻫﻢ ﻣ ﻠﻚ ﻳﺄﹾ ﺧ ﹸﺬ ﹸﻛ ﱠﻞ ﺳﻔﻴﻨ ﺔ ﹶﻏﺼﺒﺎ﴾ :ﻳﻌﲏ ﻷﻧﻪ ﻛﺎﻥ
ﺕ ﹶﺃﻥﹾ ﹶﺃﻋﻴﺒﻬﺎ﴾ ﺑﺬﻟﻚ ﺍ ﹶ
﴿ ﹶﻓﹶﺄ ﺭﺩ
ﺕ ﺃﻥ ﺃﺟﻌﻞ ﺎ ﻋﻴﺒﹰﺎ ﺣﱴ ﻻ ﻳﺮﻏﺐ ﻓﻴﻬﺎ(.
ﺃﻣﺎﻣﻬﻢ ﻣ ﻠﻚ ﻳﺄﺧﺬ ﻛﻞ ﺳﻔﻴﻨﺔ ﻣﻦ ﺃﺻﺤﺎﺎ ﻗﻬﺮﹰﺍ )ﻓﺄﺭﺩ
ﻱ -ﺃﻱ :ﺍﺳﺘﺘﺮ -ﻓﻬﻮ ﻭﺭﺍﺀ ،ﻛﻤﺎ ﻗﺎﻝ
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﻟﻔﻆ "ﻭﺭﺍﺀ" ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﺧﻠﻔﹰﺎ ﻭﻣﺎ ﻛﺎﻥ ﺃﻣﺎﻣﺎﹰ ،ﻷ ﹼﻥ ﻛﻞ ﻣﺎ ﻭﻭ ﹺﺭ
ﺗﻌﺎﱃ ﴿ :ﻣﻦ ﻭﺭﺍﺋ ﻪ ﺟ ﻬﻨ ﻢ﴾ ﺃﻱ ﻣﻦ ﺑﻌﺪ ﻣﻮﺗﻪ.
ﷲ ﺗﻌﺎﱃ
ﺍﻵﻳﺔ ،٨٠ﻭﺍﻵﻳﺔ ﴿ :٨١ﻭﹶﺃﻣﺎ ﺍﻟﹾ ﻐﻠﹶﺎ ﻡ﴾ ﺍﻟﺬﻱ ﻗﺘﻠﺘﻪ ﴿ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃﺑﻮﺍ ﻩ ﻣﺆ ﻣﻨﻴ ﹺﻦ﴾ :ﻳﻌﲏ ﻛﺎﻥ ﺃﺑﻮﻩ ﻭﺃﻣﻪ ﻣﺆ ﻣﻨﻴﻦ ،ﻭﻗﺪ ﻋ ﻠ ﻢ ﺍ ُ
ﺖ ﺇﻥ ﺑ ﻘ ﻲ ﺣﻴﹰﺎ ﻭ ﹶﻛﺒﺮ ﴿ﹶﺃﻥﹾ ﻳﺮ ﻫ ﹶﻘ ﻬﻤﺎ ﹸﻃﻐﻴﺎﻧﺎ
ﺨﺸﻴﻨﺎ﴾ ﺃﻱ ﻓﺨﻔ
ﺃ ﹼﻥ ﺫﻟﻚ ﺍﻟﻮﻟﺪ ﺇﺫﺍ ﺑ ﹶﻠ ﹶﻎ ﻭ ﹶﻛﺒﺮ ﺳﻮﻑ ﻳ ﻌﻘﱡﻬﻤﺎ ﻭﻻ ﻳﻄﻌﻬﻤﺎ ﴿ ﹶﻓ
ﻭ ﹸﻛﻔﹾﺮﺍ﴾ ﻳﻌﲏ ﺃﻥ ﻳﻮﺻﻞ ﻭﺍﻟﺪﻳﻪ ﺇﱃ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻄﻐﻴﺎﻥ؛ ﺑﺴﺒﺐ ﻣﺤﺒﺘﻬﻤﺎ ﻟﻪ ﺃﻭ ﺷﺪﺓ ﺣﺎﺟﺘﻬﻤﺎ ﺇﻟﻴﻪ ،ﻓﻴﻄﻴﻌﺎ ﺃﻣﺮﻩ ،ﻭﻳﻤﻴﻼ ﺇﱃ ﻣﺎ
ﻫﻮ ﻋﻠﻴﻪ ،ﻭﻳ ﻘﺮﺍﻩ ﻋﻠﻰ ﻣﺎ ﻳﻔﻌﻠﻪ )ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻃﻐﻴﺎﻧﹰﺎ ﻭﻛﻔﺮﹰﺍ( ،ﻓﻴﻜﻮﻧﺎ ﺑﺬﻟﻚ ﻣﺜﻠﻪ ﴿ ،ﹶﻓﹶﺄ ﺭﺩﻧﺎ ﹶﺃﻥﹾ ﻳﺒ ﺪﹶﻟ ﻬﻤﺎ ﺭﺑ ﻬﻤﺎ ﺧﻴﺮﺍ ﻣﻨ ﻪ ﺯﻛﹶﺎ ﹰﺓ
ﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺒ ﺪ ﹶﻝ ﺃﺑﻮﻳﻪ ﻏﻼﻣﹰﺎ ﺧﲑﹰﺍ ﻣﻨﻪ ﺻﻼﺣﺎ ﻭﹺﺑﺮﺍ ﻤﺎ.
ﺕ ﺃﻥ ﻳﻜﻮﻥ ﻗﺘﻠﻲ ﻟﻪ ﺳﺒﺒﹰﺎ ﺃﺭﺟﻮ ﺑﻪ ﻣﻦ ﺍ ِ
ﺏ ﺭﺣﻤﺎ﴾ :ﺃﻱ ﻓﺄﺭﺩ
ﻭﹶﺃﻗﹾ ﺮ
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ﺠﻤﻌﻲ )ﺗﻮﺍﺿﻌﹰﺎ ﻻ ﺗﻌﺎﻇﻤﹰﺎ(،
ﺨﺸﻴﻨﺎ﴾ ،ﻭ ﴿ ﹶﻓﹶﺄ ﺭﺩﻧﺎ﴾ ﺑﻀﻤﲑ ﺍﻟﹾﻤﺘ ﹶﻜﻠﱢﻢ ﺍﻟﹾ
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﳋﻀﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﻗﺎﻝ ﺍﻟﻠﻔﻈﻴﻦ ﴿ :ﹶﻓ
ﺨﺸﻴﻨﺎ﴾ ،ﻭ ﴿ ﹶﻓﹶﺄ ﺭﺩﻧﺎ﴾
ﺐ ﺫﻟﻚ ﺍﻟﺘﻮﺍﺿﻊ ،ﻓﻘﺎﻝ ﺍﻟﻠﻔﻈﻴﻦ ﴿ :ﹶﻓ
ﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﻋﻠﱠﻤﻪ ﺫﻟﻚ ،ﻓﻨﺎ ﺳ
ﻷﻧﻪ ﻫﻨﺎ ﻗﺪ ﺃﺧﱪ ﺃﻥﹼ ﺍ َ
ﺑﺈﻇﻬﺎﺭ ﺃﻧﻪ ﻗﺪ ﻋﺎ ﻭﻧ ﻪ ﺃﺣﺪ ﰲ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ،ﻭﺫﻟﻚ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ -ﺣﻜﺎﻳ ﹰﺔ ﻋﻦ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﴿ :-ﻗﹶﺎ ﹶﻝ ﻣﻌﺎ ﹶﺫ ﺍﻟ ﱠﻠ ﻪ ﹶﺃﻥﹾ
ﷲ ﺗﻌﺎﱃ ﺇﱃ ﻓﻌﻞ ﻛﺬﺍ ﻭﻛﺬﺍ(.
ﻧﺄﹾ ﺧ ﹶﺬ ﹺﺇﻟﱠﺎ ﻣﻦ ﻭ ﺟﺪﻧﺎ ﻣﺘﺎ ﻋﻨﺎ ﻋﻨ ﺪ ﻩ ﹺﺇﻧﺎ ﹺﺇﺫﹰﺍ ﹶﻟﻈﹶﺎﻟﻤﻮ ﹶﻥ﴾ ،ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻣﺜﻞ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ) :ﻟﻘﺪ ﻭﻓﻘﻨﺎ ﺍ ُ
ﺖ ﻣﻴﻠﹶﻪ ﺣﱴ ﺍﻋﺘﺪﻝ ﴿ :ﹶﻓﻜﹶﺎ ﹶﻥ ﻟ ﻐﻠﹶﺎ ﻣﻴ ﹺﻦ ﻳﺘﻴ ﻤﻴ ﹺﻦ ﻓﻲ ﺍﻟﹾ ﻤﺪﻳﻨ ﺔ﴾ )ﺃﻱ ﰲ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ
ﺠﺪﺍ ﺭ﴾ ﺍﻟﺬﻱ ﻋﺪﻟ
ﺍﻵﻳﺔ ﴿ :٨٢ﻭﹶﺃﻣﺎ ﺍﻟﹾ ﹺ
ﻚ ﹶﺃﻥﹾ ﻳﺒ ﹸﻠﻐﺎ ﹶﺃ ﺷ ﺪ ﻫﻤﺎ﴾ ﺃﻱ ﻳﻜﺒﺮﺍ ﻭﻳﺒﻠﻐﺎ
ﻼ ﴿ﺻﺎﻟﺤﺎ﴾ ﴿ ﹶﻓﹶﺄﺭﺍ ﺩ ﺭﺑ
ﺍﳉﺪﺍﺭ( ﴿ ﻭﻛﹶﺎ ﹶﻥ ﺗﺤﺘ ﻪ ﹶﻛﻨﺰ ﹶﻟ ﻬﻤﺎ﴾ ﴿ ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑﻮ ﻫﻤﺎ﴾ ﺭﺟ ﹰ
ﻚ﴾ ﻤﺎ ﴿ ،ﻭﻣﺎ ﹶﻓ ﻌﻠﹾﺘ ﻪ ﻋﻦ ﹶﺃﻣﺮﹺﻱ﴾ :ﻳﻌﲏ ﻭﻣﺎ
ﻗ ﻮﻤﺎ ﴿ ،ﻭﻳﺴﺘﺨ ﹺﺮﺟﺎ ﹶﻛﻨ ﺰ ﻫﻤﺎ﴾ ﺑﺄﻳﺪﻳﻬﻤﺎ ،ﻭﻗﺪ ﻛﺎ ﹶﻥ ﺫﻟﻚ ﴿ ﺭﺣ ﻤ ﹰﺔ ﻣﻦ ﺭﺑ
ﻚ﴾ ﺍﻟﺬﻱ ﻭﺿﺤﺘ ﻪ ﻟﻚ ﻫﻮ ﴿ﺗﺄﹾﻭﹺﻳ ﹸﻞ
ﷲ ﺗﻌﺎﱃ ﻭﺗﻌﻠﻴﻤﻪ ﴿ ،ﹶﺫﻟ
ﻛﺎﻧﺖ ﺃﻓﻌﺎﱄ ﻫﺬﻩ ﻧﺎﲡﺔ ﻋﻦ ﺇﺭﺍﺩﰐ ﻭﺍﺧﺘﻴﺎﺭﻱ ،ﻭﺇﳕﺎ ﻓﻌﻠﺘﻬﺎ ﺑﺄﻣﺮ ﺍ ِ
ﺻﺒﺮﺍ﴾ :ﺃﻱ ﻫﻮ ﺗﻔﺴﲑ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﱂ ﺗﺴﺘﻄﻊ ﺻﱪﺍ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻬﺎ ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠ ﻲ ﻓﻴﻬﺎ.
ﻣﺎ ﹶﻟﻢ ﺗﺴ ﻄﻊ ﻋ ﹶﻠﻴ ﻪ
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻟﻔﻌﻞ )ﺗﺴ ﻄﻊ (ﻫﻮ ﲟﻌﲎ )ﺗﺴﺘ ﻄﻊ ،(ﻭﻟﻜﻦ ﺣ ﺬ ﹶﻓﺖ ﺍﻟﺘﺎﺀ ﻫﻨﺎ ﲣﻔﻴﻔﹰﺎ ﻟ ﹸﻘﺮﺎ ﻣﻦ ﻣﺨﺮﺝ ﺍﻟﻄﺎﺀ ،ﻭﺫﻟﻚ ﲡﻨﺒﹰﺎ ﻹﻋﺎﺩﺓ
ﺻﺒﺮﺍ﴾ ،ﺣﱴ ﻻ ﻳﺤﺪﺙ ﺛ ﹶﻘﻞﹲ ﻟﻠﺴﺎﻣﻊ ﻣﻦ ﺗﻜﺮﺍﺭﻩ ،ﻭﻫﻮ
ﻚ ﹺﺑﺘﺄﹾﻭﹺﻳ ﹺﻞ ﻣﺎ ﹶﻟﻢ ﺗﺴﺘ ﻄﻊ ﻋ ﹶﻠﻴ ﻪ
ﻧﻔﺲ ﺍﻟﻠﻔﻆ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﴿ :ﺳﹸﺄﻧﺒﹸﺌ
ﺴ ﻤﻰ ﰲ ﺍﻟﻠﻐﺔ ﺑـ )ﺃﺳﻠﻮﺏ ﺍﻟﺘﻔﻨﻦ( ،ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ -ﺣﻜﺎﻳ ﹰﺔ ﻋﻦ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﴿ :-ﹶﻓﻤﺎ ﺍﺳﻄﹶﺎﻋﻮﺍ ﹶﺃﻥﹾ ﻳﻈﹾ ﻬﺮﻭ ﻩ
ﻣﺎ ﻳ
ﻭﻣﺎ ﺍﺳﺘﻄﹶﺎﻋﻮﺍ ﹶﻟ ﻪ ﻧﻘﹾﺒﺎ﴾.
♦ ﻭﺍﻋﻠﻢ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺃ ﹼﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺒﻐﻲ ﺃ ﱠﻻ ﻳﺤﻜﻢ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﺑﺎﻟﻈﺎﻫﺮ ،ﻷ ﹼﻥ ﻫﻨﺎﻙ ﺃﺷﻴﺎﺀ ﻻ ﻳﻌﻠﻤﻬﺎ ﻭﻻ
ﷲ ﻭﻣﺎ ﺷﺎ َﺀ ﻓﻌﻞ( ،ﻭﻳ ﹶﻔﻮﺽ ﺍﻷﻣﺮ ﻟﺮﺑﻪ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ،ﻭﻳﺘﺬﻛﺮ ﻫﺬﻩ
ﻳﻌﻠﻢ ﺍﳊﻜﻤﺔ ﻣﻨﻬﺎ ،ﻭﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ ﺩﺍﺋﻤﹰﺎ) :ﻗ ﺪ ﺭ ﺍ ُ
ﺍﻟﻘﺼﺔ.
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.٤ﺍﻟﺮﺑﻊ ﺍﻷﺧﲑ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ
ﻚ ﻋﻦ ﺫﻱ ﺍﻟﹾ ﹶﻘﺮﻧﻴ ﹺﻦ﴾ :ﺃﻱ ﻳﺴﺄﻟﻚ ﻣﺸﺮﹺﻛﻮ ﻗﻮﻣﻚ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ -ﻋﻦ ﺧﱪ ﺍ ﹶﳌﻠﻚ ﺍﻟﺼﺎﱀ "ﺫﻱ
ﺍﻵﻳﺔ ﴿ :٨٣ﻭﻳﺴﹶﺄﻟﹸﻮﻧ
ﺍﻟﻘﺮﻧﲔ" ﴿ ،ﹸﻗﻞﹾ﴾ ﳍﻢ ﴿ :ﺳﹶﺄﺗﻠﹸﻮ ﻋ ﹶﻠﻴ ﹸﻜﻢ ﻣﻨ ﻪ ﺫﻛﹾﺮﺍ﴾ :ﺃﻱ ﺳﺄﻗﺮﺃ ﻋﻠﻴﻜﻢ ﻣﻦ ﺣﺎﻟﻪ ﺧﱪﺍ ﻳﺤﻤﻞ ﻣﻮﻋﻈ ﹰﺔ ﻭﻋﻠﻤﺎ ﺗﺘﺬﻛﺮﻭﻧﻪ
ﻭﺗﻌﺘﱪﻭ ﹶﻥ ﺑﻪ.
ﺽ﴾ ﻳﻌﲏ ﺃﻋﻄﻴﻨﺎﻩ ﻣﻦ ﺍﳌﹸﻠﻚ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﻌﻠﻢ ﻣﺎ ﻳ ﻤ ﱢﻜﻨﻪ ﻣﻦ
ﺍﻵﻳﺔ ،٨٤ﻭﺍﻵﻳﺔ ،٨٥ﻭﺍﻵﻳﺔ ﴿ :٨٦ﹺﺇﻧﺎ ﻣ ﱠﻜﻨﺎ ﹶﻟ ﻪ ﻓﻲ ﺍﻟﹾﹶﺄﺭ ﹺ
ﺍﻟﺘﺤﻜﻢ ﰲ ﻣﻤﺎﻟﻚ ﺍﻷﺭﺽ ﴿ ﻭ َﺁﺗﻴﻨﺎ ﻩ ﻣﻦ ﹸﻛ ﱢﻞ ﺷﻲٍ ﺀ ﺳﺒﺒﺎ﴾ :ﻳﻌﲏ ﺃﻋﻄﻴﻨﺎﻩ ﻣﻦ ﻛﻞ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻭ"ﺍﻹﻣﻜﺎﻧﻴﺎﺕ" ﺍﻟﱵ
ﻳﺘﻮﺻﻞ ﺎ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪ )ﻣﻦ ﹶﻓﺘﺢ ﺍﻟﺒﻼﺩ ﻟﻴﻨﺸﺮ ﻓﻴﻬﺎ ﺍﻟﻌﺪﻝ ﻭﺍﳋﲑ ،ﻭﻏﲑ ﺫﻟﻚ( ﴿ ﹶﻓﹶﺄﺗﺒ ﻊ ﺳﺒﺒﺎ﴾ :ﺃﻱ ﻓﺄ ﺧ ﹶﺬ ﺑﺘﻠﻚ ﺍﻷﺳﺒﺎﺏ
ﷲ ﺍﻟﻜﻮﻧﻴﺔ ﰲ ﺗﻜﺎ ﻣﻞ ﺍﻷﺷﻴﺎﺀ،
ﺐ ﺳﺒﺒﺎ ﺁﺧﺮ ،ﺣﱴ ﺍﻧﺘﻬﻰ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪ) ،ﻭﻫﺬﺍ ﻣﻦ ﺳﻨﻦ ﺍ ِ
ﻭﺍﻟﻄﺮﻕ ﲜ ﺪ ﻭﺍﺟﺘﻬﺎﺩ ،ﻭﺃﺗﺒ ﻊ ﺍﻟﺴﺒ
ﺻ ﹶﻞ ﺎ ﺇﱃ ﺻﻨﻊ "ﺍﻟ ﻌ ﺮﺑﺔ" ،ﻓﺈﻧﻪ ﻳﺼﻨﻊ "ﺍﻟﻄﺎﺋﺮﺓ" ،ﻭﻫﻜﺬﺍ(.
ﺻﻨ ﻊ "ﺍﻟ ﻌﺮﺑﺔ" ﻭﺗﺎﺑ ﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗ ﻮ
ﻓﻤﻦ
♦ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﻛﻠﻤﺔ "ﺍﻟﺴﺒﺐ" ﻣﻌﻨﺎﻫﺎ ﺍﳊﻘﻴﻘﻲ) :ﺍﳊﹶﺒﻞ( ،ﻭﻟﻜﻨﻬﺎ ﺃﹸﻃ ﻠ ﹶﻘﺖ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺘ ﻮﺻﻞ ﺑﻪ ﺇﱃ ﺷﻲ ٍﺀ ﻣﺎ.
ﺲ﴾ :ﻳﻌﲏ ﺣﱴ ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ
ﺸﻤ ﹺ
ﺏ ﺍﻟ
♦ ﻓﺘﺎﺑ ﻊ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﺑﲔ ﺃﺳﺒﺎﺏ ﺍﻟﻐﺰﻭ ﻭﺍﻟﻔﺘﺢ ،ﻭﺳﺎ ﺭ ﲜﻨﻮﺩﻩ ﴿ ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﺑ ﹶﻠ ﹶﻎ ﻣﻐ ﹺﺮ
ﺏ ﻓﻲ ﻋﻴ ﹴﻦ ﺣ ﻤﹶﺌ ﺔ﴾ :ﺃﻱ ﻭ ﺟﺪﻫﺎ -ﰲ
ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﻐﺮﺏ ﻓﻴﻪ ﺍﻟﺸﻤﺲ )ﻭﻫﻮ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﶈﻴﻂ ﺍﻷﻃﻠﻨﻄﻲ( ﴿ :ﻭ ﺟ ﺪﻫﺎ ﺗﻐ ﺮ
ﻧﻈﺮ ﺍﻟﻌﲔ -ﻛﺄﺎ ﺗﻐﺮﺏ ﰲ ﻣﺎ ٍﺀ ﺳﺎﺧﻦ ﺃﻭ ﺃﺳﻮﺩ) ،ﻭ ﹶﻛﻮﺎ ﺗﻐﺮﺏ ﰲ ﻫﺬﺍ ﺍﳌﺎﺀ :ﻫﻮ ﲝﺴﺐ ﺭﺅﻳﺔ ﺍﻟﻌﲔ ،ﻭﺇ ﹼﻻ ﻓﺎﻟﺸﻤﺲ ﰲ
ﺍﻟﺴﻤﺎﺀ ،ﻭﺍﶈﻴﻂ ﰲ ﺍﻷﺭﺽ(.
ﺺ
ﷲ ﺗﻌﺎﱃ ﺭ ﺧ
ﳊﻤﺌﺔ -ﰲ ﺫﻟﻚ ﺍﻹﻗﻠﻴﻢ ﺍﻟﻐﺮﰊ ﴿ -ﹶﻗﻮﻣﺎ﴾ )ﻛﺎﻓﺮﻳﻦ ﺃﻭ ﹸﻓﺴﺎﻕ( ،ﻷ ﹼﻥ ﺍ َ
﴿ ﻭ ﻭ ﺟ ﺪ ﻋﻨ ﺪﻫﺎ﴾ ﺃﻱ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﻌﲔ ﺍ ﹶ
ﺏ ﻭﹺﺇﻣﺎ
ﺺ ﻟﻪ ﰲ ﺗﻌﺬﻳﺒﻬﻢ ،ﻓـ﴿ ﹸﻗﻠﹾﻨﺎ ﻳﺎ ﺫﹶﺍ ﺍﻟﹾ ﹶﻘﺮﻧﻴ ﹺﻦ ﹺﺇﻣﺎ ﹶﺃﻥﹾ ﺗ ﻌ ﱢﺬ
ﻟﻪ ﰲ ﺗﻌﺬﻳﺒﻬﻢ -ﻛﻤﺎ ﺳﻴﺄﰐ -ﻓﻠﻮ ﺃﻢ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ،ﻣﺎ ﺭ ﺧ
ﺨﻴﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺑﲔ
ﺴ ﺮ ﻟﻪ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻴﻬﻢ( ،ﻓ
ﷲ ﹶﺃ ﺫ ﹶﻥ ﻟﻪ ﰲ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﻢ )ﺑﻌﺪ ﺃﻥ ﻳ
ﺨ ﹶﺬ ﻓﻴ ﹺﻬﻢ ﺣﺴﻨﺎ﴾ ،ﻭﺍﳌﻌﲎ ﺃ ﹼﻥ ﺍ َ
ﹶﺃﻥﹾ ﺗﺘ
ﺃﻥ ﻳ ﻌﺬﱢﻢ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﻏﲑﻩ ،ﻭﺑﲔ ﺃﻥ ﻳﻌﺎﻣﻠﻬﻢ ﺑﺎﻹﺣﺴﺎﻥ ،ﻓﻴﻄ ﻠ ﻖ ﺳﺮﺍﺣﻬﻢ ﺑﺪﻭﻥ ﻓﺪﺍﺀ ،ﺃﻭ ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻔﺪﺍﺀ.
ﺍﻵﻳﺔ ،٨٧ﻭﺍﻵﻳﺔ ﴿ :٨٨ﻗﹶﺎ ﹶﻝ﴾ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﳍﺆﻻﺀ ﺍﻟﻘﻮﻡ﴿ :ﹶﺃﻣﺎ ﻣﻦ ﹶﻇ ﹶﻠ ﻢ﴾ :ﻳﻌﲏ ﺃﻣﺎ ﻣﻦ ﺍﺳﺘ ﻤ ﺮ ﻋﻠﻰ ﺷﺮﻛﻪ ﻭﻓﺠﻮﺭﻩ:
ﻑ ﻧ ﻌ ﱢﺬﺑ ﻪ﴾ ﰲ ﺍﻟﺪﻧﻴﺎ﴿ ،ﹸﺛ ﻢ ﻳ ﺮ ﺩ ﹺﺇﻟﹶﻰ ﺭﺑ ﻪ ﹶﻓﻴ ﻌ ﱢﺬﺑ ﻪ ﻋﺬﹶﺍﺑﺎ ﻧﻜﹾﺮﺍ﴾ ﺃﻱ :ﰒ ﻳﺮﺟﻊ ﺇﱃ ﺭﺑﻪ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻓﻴﻌﺬﺑﻪ ﻋﺬﺍﺑﺎ ﻓﻈﻴﻌﺎ ﰲ
ﺴﻮ
﴿ ﹶﻓ
ﺤﺴﻨﻰ﴾:
ﻕ ﺑﻪ ﻭ ﻭ ﺣﺪﻩ ﴿ ﻭ ﻋ ﻤ ﹶﻞ ﺻﺎﻟﺤﺎ﴾ )ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﺷﺮﻋﻪ( ﴿ ،ﹶﻓ ﹶﻠ ﻪ ﺟﺰﺍ ًﺀ ﺍﻟﹾ
ﻧﺎﺭ ﺟﻬﻨﻢ ﴿ ﻭﹶﺃﻣﺎ ﻣﻦَ ﺁ ﻣ ﻦ﴾ ﺑﺮﺑﻪ ،ﻓﺼ ﺪ
ﷲ ﺗﻌﺎﱃ ﴿ ،ﻭ ﺳﻨﻘﹸﻮ ﹸﻝ ﹶﻟ ﻪ ﻣﻦ ﹶﺃﻣ ﹺﺮﻧﺎ ﻳﺴﺮﺍ﴾ ﻳﻌﲏ :ﻭﺳﻨﺤﺴﻦ ﺇﻟﻴﻪ ،ﻭﻧ ﹶﻠﻴﻦ ﻟﻪ ﺍﻟﻘﻮﻝ
ﺃﻱ ﻓﻠﻪ ﺍﳊﹸﺴﲎ -ﻭﻫﻲ ﺍﳉﻨﺔ -ﺛﻮﺍﺑﺎ ﻣﻦ ﺍ ِ
ﻭﻧﻴﺴﺮ ﻟﻪ ﺍﳌﻌﺎﻣﻠﺔ ،ﻓﻼ ﻧ ﹶﻜﻠﱢﻔﻪ ﻣﺎ ﻳﺮﻫﻘﻪ.
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ﷲ ﻟﻪ ﰲ
ﺍﻵﻳﺔ ،٨٩ﻭﺍﻵﻳﺔ ﴿ :٩٠ﹸﺛ ﻢ ﹶﺃﺗﺒ ﻊ ﺳﺒﺒﺎ﴾ ﺃﻱ :ﰒ ﺳﺎ ﺭ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﲜﻨﻮﺩﻩ ﻟﻴﻔﺘﺢ ﺍﳌﹶﺸﺮﻕ ،ﻣﺘﹺﺒﻌﺎ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﺍ ُ
ﺲ﴾ :ﻳﻌﲏ ﺣﱴ ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﻄﻠﻊ ﻣﻨﻪ ﺍﻟﺸﻤﺲ -ﰲ ﻧﻈﺮ ﺍﻟﻌﲔ :-
ﺸﻤ ﹺ
ﻓﺘﺢ ﺍ ﹶﳌﻐﺮﺏ ﴿ ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﺑ ﹶﻠ ﹶﻎ ﻣﻄﹾ ﻠ ﻊ ﺍﻟ
﴿ ﻭ ﺟ ﺪﻫﺎ ﺗﻄﹾ ﹸﻠ ﻊ ﻋﻠﹶﻰ ﹶﻗﻮ ﹴﻡ ﹶﻟﻢ ﻧﺠ ﻌﻞﹾ ﹶﻟ ﻬﻢ ﻣﻦ ﺩﻭﹺﻧﻬﺎ ﺳﺘﺮﺍ﴾ ﺃﻱ ﻟﻴﺲ ﳍﻢ ﻣﺴﺎﻛﻦ ﺗﺴﺘﺮﻫﻢ ﻣﻦ ﺍﻟﺸﻤﺲ ،ﻭﻻ ﺛﻴﺎﺏ ﻳﻠﺒﺴﻮﺎ )ﺇﺫ
ﻛﺎﻧﻮﺍ ﻗﻮﻣﺎ )ﺑﹺﺪﺍﺋﻴﲔ( ﱂ ﺗﺴﺎﻋﺪﻫﻢ ﺍﻷﺭﺽ ﺍﻟﱵ ﻳﻌﻴﺸﻮﻥ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺘﺤﻀﺮ ،ﻓﻠﺬﻟﻚ ﻛﺎﻧﻮﺍ ﻳﺴﻜﻨﻮ ﹶﻥ ﺍﻟﻜﻬﻮﻑ ﻭﺍﳌﹶﻐﺎﺭﺍﺕ
ﻭﺍﻟﺴﺮﺍﺩﻳﺐ ،ﻭﻳﺴﺘﺮﻭﻥ ﻋﻮﺭﺍﻢ ﺑﺄﻭﺭﺍﻕ ﺍﻟﺸﺠﺮ ﻭﺟﻠﻮﺩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﻏﲑ ﺫﻟﻚ(.
ﻚ﴾ -ﺃﻱ ﻛﺬﻟﻚ ﻛﺎ ﹶﻥ ﺃﻣ ﺮﻫﻢ ﻛﻤﺎ ﻗﺼﺼﻨﺎ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﴿ -ﻭ ﹶﻗﺪ ﹶﺃ ﺣﻄﹾﻨﺎ ﹺﺑﻤﺎ ﹶﻟ ﺪﻳ ﻪ ﺧﺒﺮﺍ﴾ :ﺃﻱ ﻭﻗﺪ
ﺍﻵﻳﺔ ﴿ :٩١ﹶﻛ ﹶﺬﻟ
ﻁ ﻋﻠﹾﻤﻨﺎ ﲟﺎ ﻋﻨﺪ "ﺫﻱ ﺍﻟﻘﺮﻧﲔ" ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻹﳝﺎﻧﻴﺔ ،ﺣﻴﺜﻤﺎ ﺗﻮﺟﻪ ﻭﺳﺎﺭ.
ﺃﺣﺎ ﹶ
ﺻ ﹶﻞ ﻃﺮﻳﻘﻪ ﰲ ﺍﻟﻐﺰﻭ ﻭﺍﻟﻔﺘﺢ -ﺁ ﺧﺬﹰﺍ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ
ﺍﻵﻳﺔ ،٩٢ﻭﺍﻵﻳﺔ ،٩٣ﻭﺍﻵﻳﺔ ﴿ :٩٤ﹸﺛ ﻢ ﹶﺃﺗﺒ ﻊ ﺳﺒﺒﺎ﴾ ﺃﻱ :ﰒ ﻭﺍ
ﺴ ﺪﻳ ﹺﻦ﴾ ﻭﳘﺎ ﺟﺒﻼﻥ ﻋﻈﻴﻤﺎﻥ ﻳﺤﺠﺰﺍﻥ ﻣﺎ ﻭﺭﺍﺀﳘﺎ ،ﻓـ﴿ ﻭ ﺟ ﺪ ﻣﻦ ﺩﻭﹺﻧ ﹺﻬﻤﺎ﴾ ﻳﻌﲏ ﻭﺟﺪ ﺃﻣﺎﻡ
ﷲ ﻟﻪ ﴿ -ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﺑ ﹶﻠ ﹶﻎ ﺑﻴ ﻦ ﺍﻟ
ﺍُ
ﻫﺬﻳﻦ ﺍﳉﺒﻠﻴﻦ ﴿ ﹶﻗﻮﻣﺎ ﻟﹶﺎ ﻳﻜﹶﺎﺩﻭ ﹶﻥ ﻳﻔﹾ ﹶﻘﻬﻮ ﹶﻥ ﹶﻗﻮﻟﹰﺎ﴾ ﺃﻱ ﻻ ﻳﻔﻬﻤﻮﻥ ﻛﻼﻡ ﻣﻦ ﳜﺎﻃﺒﻬﻢ ﺇ ﹼﻻ ﺑﺸﺪﺓ ﻭﺑﻂﺀ )ﻷﻢ ﻻ ﻳﻌﺮﻓﻮﻥ ﳍﺠ ﹰﺔ
ﺴﺪﻭ ﹶﻥ ﻓﻲ
ﺝ﴾ ﻭﻫﻤﺎ ﻗﺒﻴﻠﺘﺎﻥ ﻋﻈﻴﻤﺘﺎﻥ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﴿ ﻣﻔﹾ ِ
ﺝ ﻭ ﻣﺄﹾﺟﻮ
ﺃﺧﺮﻯ ﻏﲑ ﹶﻟﻬﺠﺘﻬﻢ( ،ﻓـ﴿ﻗﹶﺎﻟﹸﻮﺍ ﻳﺎ ﺫﹶﺍ ﺍﻟﹾ ﹶﻘﺮﻧﻴ ﹺﻦ ﹺﺇ ﱠﻥ ﻳﺄﹾﺟﻮ
ﻚ ﺧﺮﺟﺎ﴾ :ﻳﻌﲏ ﻓﻬﻞ ﳒﻌﻞ ﻟﻚ ﺃﺟﺮﺍ ﴿ ﻋﻠﹶﻰ ﹶﺃﻥﹾ
ﺽ﴾ ﺑﺈﻫﻼﻙ ﺍﻟﺰﺭﻉ ﻭﻗﺘﻞ ﺍﻟﺒﺸﺮ ﻭﺍﻟﺘﺪﻣﲑ ﻭﺍﻟﺘﺨﺮﻳﺐ ﴿ ،ﹶﻓ ﻬﻞﹾ ﻧﺠ ﻌ ﹸﻞ ﹶﻟ
ﺍﻟﹾﹶﺄﺭ ﹺ
ﺗﺠ ﻌ ﹶﻞ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ ﻬﻢ ﺳﺪﺍ﴾ :ﻳﻌﲏ ﻣﻘﺎﺑﻞ ﺃﻥ ﲡﻌﻞ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺣﺎﺟﺰﺍ ﻳﻤﻨﻌﻬﻢ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻨﺎ؟
ﺍﻵﻳﺔ ،٩٥ﻭﺍﻵﻳﺔ ﴿ :٩٦ﻗﹶﺎ ﹶﻝ﴾ ﳍﻢ ﺫﻭ ﺍﻟﻘﺮﻧﲔ﴿ :ﻣﺎ ﻣ ﱠﻜﻨﻲ ﻓﻴ ﻪ ﺭﺑﻲ ﺧﻴﺮ ﴾ﻳﻌﲏ ﻣﺎ ﺃﻋﻄﺎﻧﻴﻪ ﺭﰊ ﻣﻦ ﺍﳌﹸﻠﻚ ﻭﺍﻟﺘﻤﻜﲔ ﻫﻮ ﺧﲑ
ﱄ ﻣﻦ ﻣﺎﻟﻜﻢ ﴿ ،ﹶﻓﹶﺄﻋﻴﻨﻮﻧﹺﻲ ﹺﺑ ﹸﻘ ﻮ ﺓ﴾ ﻣﻦ ﺃﺟﺴﺎﺩﻛﻢ﴿ :ﹶﺃﺟ ﻌﻞﹾ ﺑﻴﻨ ﹸﻜﻢ ﻭﺑﻴﻨ ﻬﻢ ﺭﺩﻣﺎ﴾ ﺃﻱ ﺣﺎﺟﺰﺍ ﻗﻮﻳﺎ -ﰲ ﺍﳌﺴﺎﻓﺔ ﺍﻟﱵ ﺑﲔ
ﺍﳉﺒﻠﲔ -ﻟﻴﻜﻮﻥ ﺣﺎﺋﻠﹰﺎ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ.
ﺤﺪﻳ ﺪ﴾ :ﻳﻌﲏ ﺃﻋﻄﻮﱐ ﻗﻄﻊ ﺍﳊﺪﻳﺪ )ﻛﻞ ﻗﻄﻌﺔ ﻣﻨﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﻳﺴﺘﺨﺪﻡ
♦ ﻭﻗﺎﻝ ﳍﻢ ﺫﻭ ﺍﻟﻘﺮﻧﲔَ ﴿ :ﺁﺗﻮﻧﹺﻲ ﺯﺑ ﺮ ﺍﻟﹾ
ﺼ ﺪ ﹶﻓﻴ ﹺﻦ﴾ ،ﻳﻌﲏ ﺣﱴ ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﺍﻟﺒﻨﺎﺀ
ﰲ ﺍﻟﺒﻨﺎﺀ( ،ﻓﺠﺎﺅﻭﺍ ﺑﻪ ﺇﻟﻴﻪ ،ﻓﺄﺧﺬ ﻳﻀﻊ ﺍﳊﺪﻳﺪ ﻭﻳﺒﲏ ﺍﻟﺴﺪ ﴿ ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﺳﺎﻭﻯ ﺑﻴ ﻦ ﺍﻟ
ﻭﺃﺻﺒﺢ ﻣﺴﺎﻭﻳﺎ ﻻﺭﺗﻔﺎﻉ ﺍﳉﺒﻠﲔ﴿ :ﻗﹶﺎ ﹶﻝ﴾ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﻟﻠ ﻌﻤﺎﻝ﴿ :ﺍﻧ ﹸﻔﺨﻮﺍ﴾ ﺃﻱ ﺃﺷﻌﻠﻮﺍ ﺍﻟﻨﺎﺭ ،ﻭﺍﻧﻔﺨﻮﻫﺎ ﻋﻠﻰ ﺍﳊﺪﻳﺪ ﺣﱴ
ﻳﻨﺼﻬﺮ )ﻟﻴﺼﺒﺢ ﺃﻛﺜﺮ ﺻﻼﺑ ﹰﺔ ﻭﺛﺒﺎﺗﺎ( ﴿ ،ﺣﺘﻰ ﹺﺇﺫﹶﺍ ﺟ ﻌ ﹶﻠ ﻪ ﻧﺎﺭﺍ﴾ :ﻳﻌﲏ ﺣﱴ ﺇﺫﺍ ﺍﺷﺘﻌﻠﺖ ﺍﻟﻨﺎﺭ ﰲ ﲨﻴﻊ ﻗﻄﻊ ﺍﳊﺪﻳﺪ ،ﻭﺻﺎﺭ
ﺍﳊﺪﻳﺪ ﻛﻠﻪ ﻣﻨﺼﻬﺮﺍ﴿ :ﻗﹶﺎ ﹶﻝ﴾ ﳍﻢَ ﴿ :ﺁﺗﻮﻧﹺﻲ ﹸﺃﻓﹾ ﹺﺮﻍﹾ ﻋ ﹶﻠﻴ ﻪ ﻗﻄﹾﺮﺍ﴾ :ﻳﻌﲏ ﺃﻋﻄﻮﱐ ﳓﺎﺳﺎ ﻣﺬﺍﺑﺎ ﺃﹸﻓﺮﹺﻏﻪ ﻋﻠﻴﻪ ،ﻓﺠﺎﺅﻭﺍ ﺇﻟﻴﻪ ﺑﺎﻟﻨﺤﺎﺱ
ﺍﳌﹸﺬﺍﺏ ،ﻓﺄﻓﺮﻏﻪ ﻋﻠﻰ ﺍﻟﺴﺪ) ،ﻭﹶﻟ ﻌ ﹼﻞ ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﲢﺎﺩ ﺍﳊﺪﻳﺪ ﺍﳌﻨﺼﻬﺮ ﻣﻊ ﺍﻟﻨﺤﺎﺱ ﺍﳌﹸﺬﺍﺏ ﺃﻥﹾ ﺗﻨﺘﺞ ﻣﺎﺩﺓ ﺛﺎﻟﺜﺔ ﺃﻛﺜﺮ ﺻﻼﺑﺔ
ﲡﻤﻊ ﺑﲔ ﻗﻮﺓ ﺍﳊﺪﻳﺪ ﻭﻗﻮﺓ ﺍﻟﻨﺤﺎﺱ(.
ﺍﻵﻳﺔ ،٩٧ﻭﺍﻵﻳﺔ ﴿ :٩٨ﹶﻓﻤﺎ ﺍﺳﻄﹶﺎﻋﻮﺍ ﹶﺃﻥﹾ ﻳﻈﹾ ﻬﺮﻭ ﻩ﴾ :ﺃﻱ ﻓﻤﺎ ﺍﺳﺘﻄﺎﻉ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﺃﻥ ﻳﺼﻌﺪﻭﺍ ﻓﻮﻕ ﺍﻟﺴﺪ )ﻻﺭﺗﻔﺎﻋﻪ
ﻭ ﻣﻼﺳﺘﻪ( ﴿ ،ﻭﻣﺎ ﺍﺳﺘﻄﹶﺎﻋﻮﺍ ﹶﻟ ﻪ ﻧﻘﹾﺒﺎ﴾ :ﻳﻌﲏ ﻭﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﺨﺮﻗﻮﻩ ﻣﻦ ﺃﺳﻔﻠﻪ ﻟﻘﻮﺗﻪ.
١٩
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ﺢ ﺑﻨﺎ ًﺀ ﺷﺎﳐﹰﺎ ﻭﺣﺼﻨﺎ ﺣﺼﻴﻨﺎ ﴿ :-ﻗﹶﺎ ﹶﻝ﴾ ﴿ :ﻫﺬﹶﺍ﴾ ﺍﻟﺴﺪ ﻫﻮ ﴿ ﺭﺣ ﻤﺔﹲ ﻣﻦ
♦ ﻓﻠﻤﺎ ﻧﻈﺮ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﺇﱃ ﺍﻟﺴﺪ -ﺑﻌﺪ ﺃﻥ ﺃﺻﺒ
ﷲ ﺗﺮﺍﺑﺎ
ﺭﺑﻲ﴾ ﺑﺎﻟﻨﺎﺱ ﴿ ،ﹶﻓﹺﺈﺫﹶﺍ ﺟﺎ َﺀ ﻭﻋ ﺪ ﺭﺑﻲ﴾ ﲞﺮﻭﺝ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻋﻨﺪ ﹸﻗﺮﺏ ﺍﻟﺴﺎﻋﺔ ﴿ :ﺟ ﻌ ﹶﻠ ﻪ ﺩﻛﱠﺎ َﺀ﴾ :ﺃﻱ ﺟﻌﻠﻪ ﺍ ُ
ﻣﺴﺎﻭﻳﺎ ﻟﻸﺭﺽ ﴿ ،ﻭﻛﹶﺎ ﹶﻥ ﻭﻋ ﺪ ﺭﺑﻲ ﺣﻘﺎ﴾.
ﺾ﴾ :ﺃﻱ ﺗﺮﻛﻨﺎ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ -ﻳﻮﻡ ﻳﺄﰐ ﻭﻋﺪﻧﺎ -ﻳﺬﻫﺒﻮﻥ ﻭﻳﺠﻴﺌﻮﻥ ﰲ
ﺝ ﻓﻲ ﺑﻌ ﹴ
ﻀ ﻬﻢ ﻳﻮ ﻣﺌ ﺬ ﻳﻤﻮ
ﺍﻵﻳﺔ ﴿ :٩٩ﻭﺗ ﺮﻛﹾﻨﺎ ﺑﻌ
ﺏ ﻛﻤﻮﺝ ﺍﻟﺒﺤﺮ ﻟﻜﹶﺜﺮﻢ) ،ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﲟﻦ ﻳﻤﻮﺝ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ :ﺍﻹﻧﺲ ﻭﺍﳉﻦ ،ﻭﺫﻟﻚ ﻳﻮﻡ
ﺍﺿﻄﺮﺍ ﹴ
ﺠ ﻤﻌﻨﺎ ﻫﻢ ﺟﻤﻌﺎ﴾ :ﺃﻱ ﻓﺠﻤﻌﻨﺎ ﺍﳋﻠﻖ ﲨﻴﻌﺎ
ﺦ ﰲ "ﺍﻟﺒﻮﻕ" ﻧﻔﺨﺔ ﺍﻟﺒﻌﺚ ﴿ ﹶﻓ
ﺦ ﻓﻲ ﺍﻟﺼﻮ ﹺﺭ﴾ :ﺃﻱ ﻧ ﻔ
ﷲ ﺃﻋﻠﻢ( ﴿ ،ﻭﻧ ﻔ
ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺍ ُ
ﻟﻠﺤﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ.
ﺍﻵﻳﺔ ،١٠٠ﻭﺍﻵﻳﺔ ﴿ :١٠١ﻭ ﻋ ﺮﺿﻨﺎ ﺟ ﻬﻨ ﻢ ﻳﻮ ﻣﺌ ﺬ ﻟﻠﹾﻜﹶﺎ ﻓﺮﹺﻳ ﻦ ﻋﺮﺿﺎ﴾ ﺃﻱ ﻋﺮﺿﺎ ﺣﻘﻴﻘﻴﺎ ﻳﺸﺎﻫﺪﻭﺎ ﻓﻴﻪ ﻋﻦ ﹸﻗﺮﺏ ،ﻟﻨ ﹺﺮﻳﻬﻢ
ﺳﻮﺀ ﻋﺎﻗﺒﺘﻬﻢ ،ﺇﺫ ﻫﻢ ﴿ﺍﱠﻟﺬﻳ ﻦ ﻛﹶﺎﻧﺖ ﹶﺃﻋﻴﻨ ﻬﻢ ﻓﻲ ﻏﻄﹶﺎ ٍﺀ ﻋﻦ ﺫﻛﹾﺮﹺﻱ﴾ ﺃﻱ ﻛﺎﻧﺖ ﺃﻋﻴﻨﻬﻢ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺮﻯ ﺁﻳﺎﰐ ﺍﻟﻜﻮﻧﻴﺔ،
ﻭﻛﺎﻧﺖ ﺑﺼﺎﺋﺮ ﻗﻠﻮﻢ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺮﻯ ﺃﺩﻟﱵ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻟﻴﺴﺘﺪﻟﻮﺍ ﺎ ﻋﻠﻰ ﺃﻧﲏ ﻭﺣﺪﻱ ﺍﳌﹸﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﴿ ،ﻭﻛﹶﺎﻧﻮﺍ ﻟﹶﺎ
ﺻﻠﺔ ﺇﱃ ﺍﻹﳝﺎﻥ ﰊ ﻭﺑﺮﺳﻮﱄ ،ﻭﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﳍﺪﻯ ﻭﺍﳋﲑ.
ﻳﺴﺘﻄﻴﻌﻮ ﹶﻥ ﺳﻤﻌﺎ﴾ :ﺃﻱ ﻛﺎﻧﻮﺍ ﻻ ﻳﻄﻴﻘﻮﻥ ﲰﺎﻉ ﺣﺠﺠﻲ ﺍ ﹸﳌ ﻮ
ﺨﺬﹸﻭﺍ ﻋﺒﺎﺩﻱ ﻣﻦ ﺩﻭﻧﹺﻲ ﹶﺃﻭﻟﻴﺎ َﺀ﴾؟! ﻳﻌﲏ ﻫﻞ ﻇﻦ ﺍﻟﻜﻔﺎﺭ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﻣﻦ ﻣﺨﻠﻮﻗﺎﰐ
ﺐ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﹶﺃﻥﹾ ﻳﺘ
ﺴ
ﺤِ
ﺍﻵﻳﺔ ﴿ :١٠٢ﹶﺃ ﹶﻓ
ﺁﳍ ﹰﺔ ﻳﻌﺒﺪﻭﻢ ،ﻟﻴﻜﻮﻧﻮﺍ ﺃﻭﻟﻴﺎ َﺀ ﳍﻢ ﻳﻨﻘﺬﻭﻢ ﻣﻦ ﻋﺬﺍﰊ؟! )ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻺﻧﻜﺎﺭ ﻭﺍﻟﺘﻮﺑﻴﺦ( ،ﻳﻌﲏ :ﻛﻼ ،ﺇﻢ ﺳﻮﻑ ﻳﺘﱪﺅﻭﻥ
ﻣﻨﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺳﻮﻑ ﻧﻌﺎ ﻗﺐ ﺍ ﹸﳌﺸﺮﹺﻛﲔ ﻋﻠﻰ ﺷﺮﻛﻬﻢ ﻭﻛﹸﻔﺮﻫﻢ ،ﻓـ﴿ﹺﺇﻧﺎ ﹶﺃﻋﺘﺪﻧﺎ ﺟ ﻬﻨ ﻢ ﻟﻠﹾﻜﹶﺎ ﻓﺮﹺﻳ ﻦ ﻧ ﺰﻟﹰﺎ﴾ :ﺃﻱ ﺃﻋﺪﺩﻧﺎ ﻧﺎ ﺭ
ﺟﻬﻨﻢ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻣﱰﻟﹰﺎ) ،ﻭﰲ ﻫﺬﺍ ﺪﻳﺪ ﻭﻭﻋﻴﺪ ﻟﻜﻞ ﻣﻦ ﻳﺘﺨﺬ ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭ ﺍﻷﻭﻟﻴﺎﺀ ﺁﳍﺔ ،ﻳﻌﺒﺪﻭﻢ ﲢﺖ ﺷﻌﺎﺭ:
ﷲ ﺗﻌﺎﱃ ﺑﻌﺒﺎﺩﻢ ،ﻭﻃﻠﺐ ﺷﻔﺎﻋﺘﻬﻢ ﻟﻪ ﻋﻨﺪﻩ ،ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺩﻟﻴﻞﹲ ﰲ ﺫﻟﻚ ﺇﻻ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻭﺍﺗﺒﺎﻉ
ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍ ِ
ﺍﳍﻮﻯ!!(.
ﺴﺮﹺﻳ ﻦ ﹶﺃﻋﻤﺎﻟﹰﺎ﴾؟ ﻳﻌﲏ ﻫﻞ
ﻣﻦ ﺍﻵﻳﺔ ١٠٣ﺇﱃ ﺍﻵﻳﺔ ﴿ :١٠٦ﹸﻗﻞﹾ﴾ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ -ﻣﺤﺬﺭﺍ ﻟﻠﻨﺎﺱ ﴿ :-ﻫﻞﹾ ﻧﻨﺒﹸﺌ ﹸﻜﻢ ﺑﹺﺎﻟﹾﹶﺄﺧ
ﺤﻴﺎ ﺓ ﺍﻟ ﺪﻧﻴﺎ﴾ :ﺃﻱ ﺑ ﹸﻄ ﹶﻞ ﻋﻤﻠﻬﻢ ﻭ ﹶﻓﺴﺪ ،ﻓﻠﻢ ﻳﻨﺘﻔﻌﻮﺍ ﺑﻪ -
ﺿ ﱠﻞ ﺳﻌﻴ ﻬﻢ ﻓﻲ ﺍﻟﹾ
ﻧﺨﱪﻛﻢ ﺑﺄﺧﺴﺮ ﺍﻟﻨﺎﺱ ﺃﻋﻤﺎﻟﹰﺎ؟ ﺇﻢ ﻫﻢ ﴿ﺍﱠﻟﺬﻳ ﻦ
ﺻﻨﻌﺎ﴾ ﻳﻌﲏ :ﻭﻫﻢ
ﺴﻨﻮ ﹶﻥ
ﺴﺒﻮ ﹶﻥ ﹶﺃﻧ ﻬﻢ ﻳﺤِ
ﻯ ﻭﻻ ﺻﻮﺍﺏ -ﻓﺒﺬﻟﻚ ﺿﻴﻌﻮﻩ ﺑﻌﺪ ﺃﻥ ﺗﻌﺒﻮﺍ ﻓﻴﻪ ﴿ ﻭ ﻫﻢ ﻳﺤ
ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻫﺪ
ﺴﻨﻮ ﹶﻥ ﰲ ﺃﻋﻤﺎﳍﻢ) ،ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ :ﺍﳌﹸﺮﺍﺅﻭ ﹶﻥ ﺑﺄﻋﻤﺎﳍﻢ ﻟﻠﻨﺎﺱ ،ﻭﺍﻟﻌﺎ ﻣﻠﻮ ﹶﻥ ﺑﺎﻟﹺﺒﺪﻉ ﺍ ﹸﳌ ﹶﻜﻔﱢﺮﺓ ،ﻭﺍ ﹸﳌﺸﺮﹺﻛﻮﻥ
ﻳﻈﻨﻮﻥ ﺃﻢ ﻣﺤ ِ
ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ(.
ﺕ ﺭﺑ ﹺﻬﻢ ﻭﻟﻘﹶﺎﺋ ﻪ﴾ ﺃﻱ ﻛﻔﺮﻭﺍ ﺑﺎﻟﻘﺮﺁﻥ ﻭﲟﺎ ﻓﻴﻪ ﻣﻦ ﺩﻻﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ
ﻚ﴾ ﻫﻢ ﴿ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﹺﺑ َﺂﻳﺎ
﴿ﺃﹸﻭﹶﻟﺌ
ﺤﹺﺒ ﹶﻄﺖ ﹶﺃﻋﻤﺎﹸﻟ ﻬﻢ ،﴾ﺃﻱ ﺑﻄﻠﺖ ﺃﻋﻤﺎﳍﻢ ﺑﺴﺒﺐ ﻛﹸﻔﺮﻫﻢ ﻭﺭﻳﺎﺋﻬﻢ،
ﷲ ﻟﻌﺒﺎﺩﻩ ،ﻭﻛﻔﺮﻭﺍ ﻛﺬﻟﻚ ﺑﺎﻟﺒﻌﺚ ﻭﺍﳉﺰﺍﺀ ﴿ ﹶﻓ
ﺷﺮﻋﻬﺎ ﺍ ُ
ﷲ ﳍﻢ ﴿ ،ﹶﻓﻠﹶﺎ ﻧﻘﻴ ﻢ ﹶﻟ ﻬﻢ ﻳﻮ ﻡ ﺍﻟﹾ ﻘﻴﺎ ﻣ ﺔ ﻭﺯﻧﺎ﴾ ،ﺃﻱ ﻻ ﳒﻌﻞ ﳍﻢ ﻗﺪﺭﺍ ﻭﻻ ﻗﻴﻤﺔ ،ﻭﻻ ﻧﻮ ﹺﺯ ﹸﻥ ﳍﻢ ﺃﻋﻤﺎﳍﻢ
ﻭ ﻋ ﻤﻠﻬﻢ ﺑﻐﲑ ﻣﺎ ﺷ ﺮ ﻋﻪ ﺍ ُ
٢٠
www.alukah.net
ﺍﻟﺒﺎﻃﻠﺔ ،ﺑﻞ ﻧﺤﺘﻘﺮﻫﻢ ﻭﻧ ﺬﻟﹼﻬﻢ( ،ﻋﻠﻤﺎ ﺑﺄ ﹼﻥ ﺍﻟﻜﻔﺎﺭ ﺳﻴﺤﺎﺳﺒﻮﻥ ﻭﺇﻥﹾ ﱂ ﺗﻮﺯﻥ ﺃﻋﻤﺎﳍﻢ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) :ﹶﻓ ﹶﻠﻨﺴﹶﺄﹶﻟ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﹸﺃﺭ ﺳ ﹶﻞ
ﹺﺇﹶﻟﻴ ﹺﻬﻢ ،(ﻓﻤﺤﺎﺳﺒﺘﻬﻢ ﻹﻇﻬﺎﺭ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻹﳍﻴﺔ ،ﻻ ﻷ ﹼﻥ ﳍﻢ ﺃﻋﻤﺎﻟﹰﺎ ﺻﺎﳊﺔ ﻳﺠﺰﻭ ﹶﻥ ﺎ(.
♦ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) :-ﺇﻧﻪ ﹶﻟﻴﺆﺗﻰ ﺑﺎﻟﺮﺟﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺴﻤﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻻ
ﷲ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ،ﻭﻗﺎﻝ :ﺍﻗﺮﺅﻭﺍ ﺇﻥ ﺷﺌﺘﻢ ﴿ :ﹶﻓﻠﹶﺎ ﻧﻘﻴ ﻢ ﹶﻟ ﻬﻢ ﻳﻮ ﻡ ﺍﻟﹾ ﻘﻴﺎ ﻣ ﺔ ﻭﺯﻧﺎ﴾(.
ﻳﺰﻥ ﻋﻨﺪ ﺍ ِ
ﷲ ﺗﻌﺎﱃ ﴿ ﹶﺫﻟ
ﻚ﴾ ﺃﻱ ﺃﻭﻟﺌﻚ ﺍﳌﹸﺤﺘﻘﹶﺮﻭﻥ ﺍﻟﺬﻟﻴﻠﻮﻥ ﴿ ﺟﺰﺍ ﺅ ﻫﻢ ﺟ ﻬﻨ ﻢ﴾ ﴿ﹺﺑﻤﺎ ﹶﻛ ﹶﻔﺮﻭﺍ﴾ ﺃﻱ ﺑﺴﺒﺐ ﺃﻢ ﻛﻔﺮﻭﺍ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍ ِ
ﺨﺬﹸﻭﺍ َﺁﻳﺎﺗﻲ ﻭ ﺭ ﺳﻠﻲ ﻫ ﺰﻭﺍ﴾ ،ﻳﻌﲏ ﻭﺑﺴﺒﺐ ﺃﻢ ﺳﺨﺮﻭﺍ ﻭﺍﺳﺘﻬﺰﺅﻭﺍ ﺑﺂﻳﺎﺕ ﺍﷲ ﻭ ﺣﺠﺠﻪ ﻭ ﺭﺳﻠﻪ ،ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﳊﹸﻜﻢ
﴿ﻭﺍﺗ
ﻋﺎﺩﻟﹰﺎ ،ﻭﺍﳉﺰﺍﺀ ﻣﻮﺍ ﻓﻘﹰﺎ.
ﲑ ﻓﻴﻬﻢ،
♦ ﻭﻳﻼﺣﻆ ﺃﻧﻪ ﺗﻌﺎﱃ ﺃﻃ ﹶﻠ ﻖ ﻋﻠﻴﻬﻢ ﻟﻔﻆ) :ﺫﻟﻚ( ﺑﺪﻟﹰﺎ ﻣﻦ) :ﺃﻭﻟﺌﻚ( ،ﻷﻢ ﺑﻜﹸﻔﺮﻫﻢ ﻭﺣﺒﻮﻁ ﺃﻋﻤﺎﳍﻢ ﺃﺻﺒﺤﻮﺍ ﻻ ﺧ
ﷲ ﺃﻋﻠﻢ.
ﻭﻻ ﻭﺯ ﹶﻥ ﳍﻢ ،ﻓﺤﻴﻨﺌ ﺬ ﻳﺴﺘﺤﺴﻦ ﺃﻥ ﻳﺸﺎﺭ ﺇﻟﻴﻬﻢ ﺑـ "ﺫﻟﻚ") ،ﺃﻱ ﺫﻟﻚ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺳﻔﹶﻠﺔ ﺍﳋﹶﻠﻖ( ،ﻭﺍ ُ
ﺕ﴾
ﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﺑﻜﻞ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﺭﺳﻮﻟﻪ ﻣﻦ ﺍﻟﻐﻴﺐ ﴿ ﻭ ﻋ ﻤ ﹸﻠﻮﺍ ﺍﻟﺼﺎﻟﺤﺎ
ﺍﻵﻳﺔ ،١٠٧ﻭﺍﻵﻳﺔ ﴿ :١٠٨ﹺﺇ ﱠﻥ ﺍﱠﻟﺬﻳ ﻦ َﺁ ﻣﻨﻮﺍ﴾ ﺑﺎ ِ
ﷲ ﺗﻌﺎﱃ ،ﻓﺄﺩﻭﺍ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﺳﺎﺭﻋﻮﺍ ﰲ ﺍﻟﻨﻮﺍﻓﻞ ﻭﺍﳋﲑﺍﺕ ،ﺃﻭﻟﺌﻚ ﴿ﻛﹶﺎﻧﺖ ﹶﻟ ﻬﻢ - ﴾ﰲ
ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﺷ ﺮﻋﻪ ﺍ ُ
ﺱ ﻧ ﺰﻟﹰﺎ﴾ ﺃﻱ ﳍﻢ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﳉﻨﺔ ﻭﺃﻓﻀﻠﻬﺎ ﻣﱰﻟﹰﺎ )ﻭﻫﻲ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ( ،ﻓﻘﺪ ﻗﺎﻝ
ﺕ ﺍﻟﹾ ﻔﺮ ﺩﻭ ﹺ
ﷲ ﻭﺣﻜﻤﻪ ﴿ :-ﺟﻨﺎ
ﻋﻠﻢ ﺍ ِ
ﺴﻠﹸﻮ ﻩ ﺍﻟﻔﺮﺩﻭﺱ ،ﻓﺈﻧﻪ ﺃﻭﺳﻂ ﺍﳉﻨﺔ ﻭﺃﻋﻠﻰ ﺍﳉﻨﺔ،
ﷲﻓ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) :-ﻓﺈﺫﺍ ﺳﺄﻟﺘﻢ ﺍ َ
ﺠ ﺮ ﺃﺎﺭ ﺍﳉﻨﺔ(.
ﻭﻓﻮﻗﻪ ﻋﺮﺵ ﺍﻟﺮﲪﻦ ،ﻭﻣﻨﻪ ﺗ ﹶﻔ
♦ ﻭﺣﱴ ﻧﻔﻬﻢ ﻣﻌﲎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﻓﺈﻧﻪ ﺃﻭﺳﻂ ﺍﳉﻨﺔ ﻭﺃﻋﻠﻰ ﺍﳉﻨﺔ( :ﻓﺈﻧﻨﺎ ﺳﻮﻑ ﻧﺘﺨﻴﻞ ﺃﻥ ﺍﳉﻨﺔ ﻋﺒﺎﺭﺓ ﻋﻦ
ﺻﻨﺪﻭﻕ ﺿﺨﻢ ،ﻓﺒﺎﻟﺘﺎﱄ ﺗﻜﻮﻥ ﺍﻟﻔﺮﺩﻭﺱ ﰲ ﻣﻨﺘﺼﻒ ﻫﺬﺍ ﺍﻟﺼﻨﺪﻭﻕ ﻭﻟﻜﻦ ﰲ ﺃﻋﻠﻰ ﻧﻘﻄﺔ ﻓﻴﻪ ،ﻓﺒﺬﻟﻚ ﺗﻜﻮﻥ ﺃﻋﻠﻰ ﺍﳉﻨﺔ
ﻭﺃﻭﺳﻂ ﺍﳉﻨﺔ() ،ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻟﻨﺰﻝ ﻫﻮ ﻣﺎ ﻳ ﻌ ﺪ ﻟﻠﻀﻴﻒ ﻣﻦ ﺇﻛﺮﺍ ﹴﻡ ﻭﺇﻧﻌﺎﻡ(.
ﺻﻔﹾﻮﻫﺎ
﴿ﺧﺎﻟﺪﻳ ﻦ ﻓﻴﻬﺎ﴾ -ﺃﻱ ﰲ ﻫﺬﻩ ﺍﳉﻨﺔ ﴿ -ﻟﹶﺎ ﻳﺒﻐﻮ ﹶﻥ ﻋﻨﻬﺎ ﺣ ﻮﻟﹰﺎ﴾ ،ﺃﻱ ﻻ ﻳﺮﻳﺪﻭﻥ ﲢ ﻮﻟﹰﺎ ﻋﻨﻬﺎ؛ ﻷ ﹼﻥ ﻧﻌﻴﻤﻬﺎ ﻻ ﻳ ﻤ ﹼﻞ ﻣﻨﻪ ،ﻭ
ﷲ ﻣﻦ ﺃﻫﻠﻬﺎ ﻭﻣﻦ ﻗﺎﻝ ﺁﻣﲔ(.
ﺕ ﻭﻻ ﻣﺮﺽ ﻭﻻ ﻫﻢ ﻭﻻ ﺣﺰﻥ ﻭﻻ ﺗﻌﺐ )ﺟﻌﻠﻨﺎ ﺍ ُ
ﻻ ﻳ ﹶﻜﺪﺭ ،ﻭﺳﻌﺎﺩﺎ ﻻ ﺗﻨﻘﺺ ﻭﻻ ﺗﻨﻐﺾ ﲟﻮ
ﺕ ﺭﺑﻲ﴾ :ﻳﻌﲏ ﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺤﺮ ﺣﱪﺍ ﻳﻜﺘﺐ ﺑﻪ
ﺍﻵﻳﺔ ﴿ :١٠٩ﹸﻗﻞﹾ﴾ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﴿ :-ﹶﻟﻮ ﻛﹶﺎ ﹶﻥ ﺍﻟﹾﺒﺤ ﺮ ﻣ ﺪﺍﺩﺍ ﻟ ﹶﻜ ﻠﻤﺎ
ﺕ ﺭﺑﻲ﴾ ﴿ ،ﻭﹶﻟﻮ ﹺﺟﺌﹾﻨﺎ ﹺﺑ ﻤﺜﹾ ﻠ ﻪ ﻣ ﺪﺩﺍ﴾ :ﻳﻌﲏ ﻭﻟﻮ
ﺍﻟﻜﻠﻤﺎﺕ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ﴿ :ﹶﻟﻨ ﻔ ﺪ ﺍﻟﹾﺒﺤ ﺮ ﹶﻗﺒ ﹶﻞ ﹶﺃﻥﹾ ﺗﻨ ﹶﻔ ﺪ ﹶﻛ ﻠﻤﺎ
ﷲ ﺗﻌﺎﱃ ﺣﻘﻴﻘ ﹰﺔ ﻛﻤﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ ﻭﻛﻤﺎﻟﻪ(.
ﺟﺌﻨﺎ ﲟﺜﻞ ﺍﻟﺒﺤﺮ ﲝﺎﺭﺍ ﺃﺧﺮﻯ ﻣ ﺪﺩﺍ ﻟﻪ) ،ﻭﰲ ﺍﻵﻳﺔ ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻜﻼﻡ ِ
ﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ
♦ ﻭﻗﺪ ﺗﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺭﺩﺍ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ) :ﺃﻭﺗﻴﻨﺎ ﺍﻟﺘﻮﺭﺍﺓ ،ﻭﻓﻴﻬﺎ ﻋﻠﻢ ﻛﻞ ﺷﻲﺀ( ،ﻓﺄﻧﺰﻝ ﺍ ُ
ﺭﺩﺍ ﻋﻠﻴﻬﻢ ﻭﺇﺑﻄﺎﻟﹰﺎ ﳌﹶﺰﺍﻋﻤﻬﻢ ،ﻭﺃﺧﺒﺮﻫﻢ ﺃ ﹼﻥ ﻋﻠﻤﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﻨﺘﻬﻲ ،ﻭﺃﻢ ﱂ ﻳﻌﻄﹶﻮﺍ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻻ ﻗﻠﻴﻠﹰﺎ.
٢١
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ﺍﻵﻳﺔ ﴿ :١١٠ﹸﻗﻞﹾ﴾ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ -ﳍﺆﻻﺀ ﺍ ﹸﳌﺸﺮﹺﻛﲔ ﺍﻟﺬﻳﻦ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻚ ﺍﳌﻌﺠﺰﺍﺕ ﲝﺴﺐ ﺃﻫﻮﺍﺋﻬﻢ ﻭﺍﻗﺘﺮﺍﺣﺎﻢ﴿ :ﹺﺇﻧﻤﺎ
ﺸﺮ ﻣﺜﹾ ﹸﻠ ﹸﻜﻢ ﴾ﻻ ﺃﻗﺪﺭ ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﻄﺎﻟﺒﻜﻢ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻲ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ﻫﻮ ﺃﻧﲏ ﴿ﻳﻮﺣﻰ ﹺﺇﹶﻟ ﻲ﴾ -ﻣﻦ ﺭﰊ -
ﹶﺃﻧﺎ ﺑ
ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ،ﺍﳌﹸﺴﺘﺤﻖ ﻭﺣﺪﻩ ﻟﻠﻌﺒﺎﺩﺓ.
﴿ﹶﺃﻧﻤﺎ ﹺﺇﹶﻟ ﻬ ﹸﻜﻢ ،﴾ﺃﻱ ﻣﻌﺒﻮﺩﻛﻢ ﺍﳊﻖ ﻫﻮ ﴿ﹺﺇﹶﻟﻪ ﻭﺍ ﺣﺪ ،﴾ﻭﻫﻮ ﺍ ُ
﴿ ﹶﻓ ﻤﻦ ﻛﹶﺎ ﹶﻥ ﻳﺮﺟﻮﺍ ﻟﻘﹶﺎ َﺀ ﺭﺑ ﻪ﴾ ﻳﻌﲏ :ﻓﻤﻦ ﻛﺎ ﹶﻥ ﻳﺮﺟﻮ ﺛﻮﺍﺏ ﺭﺑﻪ ،ﻭﳜﺎﻑ ﻋﺬﺍﺑﻪ ﻳﻮﻡ ﻟﻘﺎﺋﻪ ﴿ :ﹶﻓﻠﹾﻴﻌ ﻤﻞﹾ ﻋ ﻤﻠﹰﺎ ﺻﺎﻟﺤﺎ﴾ -ﻭﻫﻮ
ﺸﺮﻋﻪ ﴿ -ﻭﻟﹶﺎ ﻳﺸ ﹺﺮﻙ ﹺﺑ ﻌﺒﺎ ﺩ ﺓ ﺭﺑ ﻪ ﹶﺃ ﺣﺪﺍ﴾ ،ﻓﺒﻬﺬﺍ ﻳﻜﻮﻥ ﺭﺟﺎﺅﻩ ﺻﺎﺩﻗﹰﺎ ،ﻓﺈ ﹼﻥ ﺣﺴﻦ ﺍﻟﻈﻦ
ﷲ ﺗﻌﺎﱃ ،ﻣﻮﺍ ﻓﻘﹰﺎ ﻟ
ﻛﻞ ﻣﺎ ﻛﺎ ﹶﻥ ﺧﺎﻟﺼﺎ ِ
ﷲ ﻣﹶﺜﻠﹰﺎ ﳌﻦ ﻳﺰﻋﻤﻮ ﹶﻥ ﺃﻢ ﻳﺤﺴﻨﻮﻥ ﺍﻟﻈﻦ ﺑﺮﻢ ﻭﻻ ﻳﻌﻤﻠﻮﻥ ،ﻛ ﻤﺜﹶﻞ ﺭﺟ ﹴﻞ ﻟﻪ
ﺏ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍ ُ
ﺿ ﺮ
ﺑﺪﻭﻥ ﺍﻟﻌﻤﻞ ﻻ ﻳﻨﻔﻊ ،ﻭﻗﺪ
ﺴﻦ ﺍﻟﻈﻦ ﺎ ﺃﺎ ﺳﺘﻨﺒﺖ(!
ﺃﺭﺽ ﺯﺭﺍﻋﻴﺔ ،ﻻ ﻳﻀﻊ ﻓﻴﻬﺎ ﺍﻟﺒﺬﻭﺭ ،ﻭﻻ ﻳﺴﻘﻴﻬﺎ ،ﰒ ﻳﻘﻮﻝ) :ﺃﻧﺎ ﹸﺃﺣ ِ
ﻆ ﻋﺸﺮ
ﺐ ﺃﻥ ﻧﺬﻛﺮ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ " :-ﻣﻦ ﺣ ﻔ ﹶ
ﺤ
♦ ﻭﰲ ﺧﺘﺎﻡ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻧ
ﺼ ﻢ ﻣﻦ ﺍﻟ ﺪﺟﺎﻝ".
ﺁﻳﺎﺕ ﻣﻦ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ :ﻋ
*********************
٢٢
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ﺍﶈﺘﻮﻳﺎﺕ
ﺳﻠﺴﻠﺔ ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ؟ ٢ ......................................................
)ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻛﺎﻣﻠﺔ( ٣ .....................................................
.١ﺍﻟﺮﺑﻊ ﺍﻷﻭﻝ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ٣ ................................................
.٢ﺍﻟﺮﺑﻊ ﺍﻟﺜﺎﱐ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ٩ .................................................
.٣ﺍﻟﺮﺑﻊ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ١٤ ..............................................
.٤ﺍﻟﺮﺑﻊ ﺍﻷﺧﲑ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ١٨ ..............................................
٢٣
www.alukah.net
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