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..ﻗﺼﺔﹸ ﺍﻟﻮﺟﻮﺩ ، ﻻ ﻧﺪﺭﻙ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻻ ﳕﻠﻚ ﻳﻘﻴﻨﻬﺎ ﺇﻻﹼ ﺑﺘﺪﺑﺮ ﻛﺘـﺎﺏﹺ ﺍﷲِ ﺗﻌـﺎﱃ
ﺍﳌﻘﺮﻭﺀ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ،ﻭﺑﺎﻟﺒﺤﺚ ﰲ ﻣﺎﺩﺓ ﻛﺘﺎﺑﹺﻪ ﺍﳌﻨﺸﻮﺭ ) ﺍﻟﻜﻮﻥ ( ..ﻓﻤـﺎ ﺑـﲔ
ﺇﺩﺭﺍﻛﻨﺎ ﻟﺪﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺑﲔ ﺍﺳﺘﻘﺮﺍﺋﻨﺎ ﳌﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﻣﻌﺮﻓﺔ ﳋﻮﺍﺹ ﺍﳌﺎﺩﺓ ،
ﻳﺒﺤﺮ ﺇﺩﺭﺍﻛﹸﻨﺎ ﳊﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﻭﻗﺼﺘﻪ ..
ﻭﻭﺟﻮﺩ ﻋﺎﳌﻲ ﺍﻹﻧﺲﹺ ﻭﺍﳉﻦ ﻛﻜﺎﺋﻨﺎﺕ ﻣﻜﻠﹼﻔﺔ – ﻣﻊ ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺍﺧﺘﻼﻑ
ﻃﺒﻴﻌﺔ ﺍﻟﺘﻜﻠﻴﻒ ﻛﻤﺎ ﺳﻨﺮﻯ – ﻟﻪ ﺧﺼﻮﺻﻴﺘﻪ ﺍﻟﱵ ﲤﻴﺰﻩ ﻋﻦ ﻭﺟﻮﺩ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻣﻦ
ﺣﻴﺚ ﺍﻟﻮﻇﻴﻔﺔ ،ﻭﻣﻦ ﺣﻴﺚ ﺍﳌﺂﻝ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ،ﻳﺘﻌﻠﹼـﻖ
ﺑﺈﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﺗﻜﻠﻴﻔﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ..
..ﻭﺇﺩﺭﺍﻛﹸﻨﺎ ﳊﻘﻴﻘﺔ ﺗﻜﻠﻴﻔﻨﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺈﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟـﱵ ﳛﻤﻠـﻬﺎ
ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ،ﺇﺩﺭﺍﻛﺎﹰ ﳎﺮﺩﺍﹰ ﻋﻦ ﻛﹸﻞﱢ ﻣﻮﺭﻭﺙ ﻓﻜﺮﻱ ﻳﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺁﻳﺎﺕ ﻛﺘـﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ..
ﻭﻟﺬﻟﻚ ...ﺳﻨﺘﻌﺮﺽ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﱃ ﻗﻀﺎﻳﺎ ﻓﻜﺮﻳﺔ ﻫﺎﻣﺔ ،ﻛﻮﺟﻮﺩ ﻋﺎﳌﻲ ﺍﻹﻧﺲ
ﻭﺍﳉﻦ ، ﻭﻓﺎﺭﻕﹺ ﺍﻟﺘﻜﻠﻴﻒ ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﺳﺘﺤﺎﻟﺔ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺣﻘﻴﻘـﺔ ﻋـﺎﱂ
ﺍﻟﱪﺯﺥ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ – ﲝﻴﺜﻴﺎﻤﺎ ﺍﳌﺎﺩﻳﺔ – ﱂ ﺗﺨﻠﻘﺎ ﺑﻌﺪ ،ﻭﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ،
ﻭﺣﻘﻴﻘﺔ ﻋﺪﻡ ﺧﺮﻭﺝ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﺍﳉﻨﺔ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴـﺎﺋﻞ
ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺍﻟﱵ ﰎﹼ ﺗﻔﺴﲑ ﺃﻛﺜﺮﹺﻫﺎ ﺗﻔﺴﲑﺍﹰ ﻣﻘﻠﻮﺑﺎﹰ ﻣﺨﺎﻟﻔﺎﹰ ﻟﺪﻻﻻﺕ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﺑﺴﺒﺐ ﺍﻻﻧﺪﻓﺎﻉ ﺍﻟﻔﻜﺮﻱ ﻭﺭﺍﺀ ﺍﻟﻌﺼـﺒﻴﺎﺕ ﺍﳌﺬﻫﺒﻴـﺔ ،ﺩﻭﻥ ﻣﻌـﺎﻳﺮﺓ
ﺣﻘﻴﻘﻴﺔ ﻋﻠﻰ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ..
٨ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻘﺪﻣﺔ
..ﺇﻥﹼ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻖ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻫﻲ ﺍﻷﺩﻟﹼﺔ ﻭﺍﻟـﱪﺍﻫﲔ
ﺍﻟﱵ ﺗﻮﻟﹶﺪ ﻧﺘﻴﺠﺔ ﺗﻔﺎﻋﻞ ﻋﻘﻮﻟﻨﺎ ﻭﺗﺼﻮﺭﺍﺗﻨﺎ ﻣﻊ ﺫﺍﺗﻴﺔ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ،ﲟﻮﺿﻮﻋﻴﺔ ﻻ ﲣﺮﺝ ﻋﻦ
ﻇﺎﻫﺮ ﺩﻻﻻﺗﻪ ،ﺩﻭﻥ ﺃﻥ ﻧﻔﺮﺽ ﻋﻠﻰ ﺇﺩﺭﺍﻛﻨﺎ ﳍﺬﻩ ﺍﻟﺪﻻﻻﺕ ﺃﻱ ﺗﺼﻮﺭﹴ ﻣﻮﺭﻭﺙ ، ﺳـﻮﺍﺀٌ
ﻛﺎﻥ ﺭﻭﺍﻳﺔﹰ ﺃﻭ ﺭﺃﻳﺎﹰ ﻣﺴﺒﻘﺎﹰ ..
ﻓﺎﻟﻌﻼﻗﺔﹸ ﺑﲔ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺴﻠﻴﻢ ،ﻭﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ،ﺗﻮﺍﺯﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻌﻼﻗـﺔﹶ ﺑـﲔ
ﺻﻮﺭﺓ ﺍﻟﺸﻲﺀ ﻭﺣﻘﻴﻘﺘﻪ ..ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﻧﺘﺠﺮﺩ ﰲ ﺇﺩﺭﺍﻛﻨﺎ ﻟﺪﻻﻻﺕ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱢ ﻣـﺘﻌﻘﹼﻠﲔ
ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ،ﲟﻘﺪﺍﺭ ﻣﺎ ﻧﻘﺘﺮﺏ ﻣﻦ ﺣﻘﻴﻘﺘﻪ ،ﻭﻣﻦ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ..
ﺇﻥﹼ ﺛﻨﺎﺋﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻌﻘﻞ ،ﰲ ﺇﺩﺭﺍﻙ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊـﻖ ، ﻋـﱪ ﺇﺩﺭﺍﻙ
ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻻ ﺗﻌﻄﻲ ﻧﺘﺎﺋﺞ ﻋﻠﻰ ﺩﺭﺟﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﺼﺤﺔ ، ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻧـﺖ )
ﻫﺬﻩ ﺍﻟﺜﻨﺎﺋﻴﺔ ( ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝﹶ ﰲ ﺛﻨﺎﺋﻴﺔ ﺃﺧﺮﻯ ،ﻃﺮﻓﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﺘﺠﺮﺩ ﻋﻦ ﺃﻱ ﻣـﻮﺭﻭﺙ
ﻓﻜﺮﻱ ﻻ ﺩﻻﻟﺔ ﻟﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻳﻘﺒﻠﻪ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ..
..ﻭﺇﺷﻜﺎﻟﻴﺔ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳉﻦ ، ﺗﻜﻤﻦ ﰲ ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﻌـﺎﱂ
ﳐﻔﻴﺎﹰ ﻋﻦ ﺃﺑﺼﺎﺭﻧﺎ ..ﻭﻟﺬﻟﻚ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ
ﺍﻵﺧﺮ ﺇﱃ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﻋﱪ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺮﺩ ﻓﻴﻬﺎ ﺍﻟﻜﻠﻤـﺎﺕ ) ﺍﳉـﻦ،
ﺍﳉﺎﻥﹼ ،ﺍﳉﻨﺔ ( ﺗﺄﻭﻳﻼﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ،ﻭﺗﺘﻨﺎﻗﺾ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺗﻨﺎﻗﻀـﹰﺎ
ﻳﺪﺭﻛﻪ ﻣﻦ ﳝﻠﻚ ﺣﺪﺍﹰ ﺃﺩﱏ ﻣﻦ ﺍﳌﻨﻄﻖ ..ﻭﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﻫﺬﻩ ﺍﳊﻘﻴﻘـﺔ
ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ..
..ﻭﺫﻫﺐ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﻭﻣﻦ ﻣﺆﻃﹼﺮﻱ ﺃﺳﺎﺳﻴﺎﺕ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻮﺭﻭﺙ ،
ﺇﱃ ﺍﳉﺰﻡ ﺑﺘﺤﺪﻳﺪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻜﺮﻳـﺔ ،ﻭﺇﱃ ﱄﱢ ﺩﻻﻻﺕ ﺍﻟﻨﺼـﻮﺹ ﺍﻟﻘﺮﺁﻧﻴـﺔ
ﺍﳌﺼﻮﺭﺓ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ،ﻟﻜﻲ ﲤﺮ ﻣﻦ ﺃﻧﻔﺎﻕﹴ ﻓﻜﺮﻳﺔ ﻣﻘﹶﻮﻟﹶﺒﺔ ﻣﺴﺒﻘﺎﹰ ﺑﻘﻮﺍﻟﺐ ﻣﺬﻫﺒﻴﺔ ﻣﺴـﺒﻘﺔ
ﺍﻟﺼﻨﻊ ..
..ﻟﻘﺪ ﰎﹼ ﺍﳉﺰﻡ ﻣﻦ ﻗﺒﻞ ﺍﻟﻜﺜﲑﻳﻦ ﺑﺄﻥﹼ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺟﺴﺪﻱ ﺣﺴﻲ ، ﻭﺑﺄﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ
ﺷﻲﺀٌ ﻭﻳﺴﻤﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ،ﻭﺑﺄﻥﹼ ﺍﳌﻌﺮﺍﺝ ﺑﺎﳉﺴﺪ ،ﻭﺑﺄﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ – ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺑﻌﺾ
٩ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻘﺪﻣﺔ
ﺍﻟﺮﻭﺍﻳﺎﺕ – ﺗﺴﻘﻂ ﻋﻘﻮﺑﺔ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺑﺄﻥﹼ ﺍﳌﹸﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﺳﻴﺨﺮﺟﻮﻥ ﻣﻨﻬﺎ
،ﻭ.......
..ﻓﺴﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﺃﻥﹼ ﻫﺬﻩ ﺍﳌﺴـﺎﺋﻞ ﰎﹼ ﺗﺄﻃﲑﻫـﺎ
ﻓﻜﺮﻳﺎﹰ ) ﻭﺗﻔﺴﲑﻳﺎﹰ ( ﲝﻴﺜﻴﺔ ﺗﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺃﻥﹼ ﻫـﺬﺍ
ﺍﻟﺘﺄﻃﲑ ﻛﺎﻥ – ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﺎﻻﺕ – ﻣﻦ ﺃﺟﻞ ﳐﺎﻟﻔﺔ ﻣﺬﺍﻫﺐ ﻓﻜﺮﻳﺔ ﺃﺧـﺮﻯ ،ﺩﻭﻥ
ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻠﺤﻖ ﻭﺍﻟﺒﺎﻃﻞ ..
ﻭﻣﺴﺄﻟﺔ ﺗﺄﻭﻳﻞ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺗـﺄﻭﻳﻼﹰ ﻳﺨـﺮﹺﺝ ﻫـﺬﻩ ﺍﻟﻜﻠﻤـﺎﺕ
ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻦ ﺳﺎﺣﺔ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺧﺮﻭﺝ ﻋﻠـﻰ ﺃﺣﻜـﺎﻡﹺ
ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﻭﲢﺮﻳﻒ ﻟﻠﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ..ﻓﺄﻭﺟﻪ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻤﻠـﻬﺎ
ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺍﻷﻋﻤﺎﻕ ﺍﻟﺒﺎﻃﻨﺔ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ،ﻻ ﺗﺘﻌﺎﺭﺽ
ﺃﺑﺪﺍﹰ ﻣﻊ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﻧﺪﺭﻛﻬﺎ ﻣﻦ ﻇﺎﻫﺮ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳـﺔ ﻟﻠﻌﺒـﺎﺭﺍﺕ
ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻞﱡ ﺗﺄﻭﻳﻞﹴ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻇﺎﻫﺮ ﻣﺎ ﲢﻤﻠﻪ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﻫﻮ ﺗﺄﻭﻳﻞﹲ ﺳﺎﻗﻂ ..
..ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳌﻨﻬﺠﻲ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﲔ ﺍﻟﺘﺄﻭﻳﻞ ﺍﶈﻜﻮﻡ
ﻷﻫﻮﺍﺀٍ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ،ﻳﻮﺍﺯﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺑﲔ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﻐﺎﺭﻗـﺔ
ﰲ ﻣﺴﺘﻨﻘﻌﺎﺕ ﺍﻷﻫﻮﺍﺀ ..
ﺇﻥﹼ ﻛﻞﱠ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻏﻴﺒﻴﺔ ..ﻓﺤﱴ ﻧﺆﻣﻦ ﺑﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﻌﲏ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻧـﺮﻯ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﻛﺬﻟﻚ ﺣﱴ ﻧﺆﻣﻦ ﺑﺎﳌﻼﺋﻜﺔ ..ﻭﺣﱴ ﻧﺆﻣﻦ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺑﺎﻟﻜﺘﺐ ﺍﻟﱵ
ﺃﹸﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ،ﻻ ﻳﻌﲏ ﺃﻧﻪ ﳚﺐ ﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺍﺳﺘﺤﻀﺎﺭﺍﹰ ﺣﺴـﻴﺎﹰ ،ﻭﺃﻥ ﻧـﺮﻯ
ﺭﺅﻳﺔ ﺣﺴﻴﺔ ﻣﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ..
ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻠﻢ ﺃﻥﹼ ﻭﻗﻮﻉ ﺃﻱ ﻣﺴﺄﻟﺔ ﻏﻴﺒﻴﺔ ﰲ ﻋﺎﱂ ﺍﳊﺲ ، ﻳﻌﲏ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺳـﺎﺣﺔ
ﺍﻟﻐﻴﺐ ،ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﻳﻌﺪ ﻹﳝﺎﻧﻨﺎ ﺎ ﺃﻱ ﻣﻌﲎ ، ﻷﻧﻪ – ﺣﲔ ﺫﻟﻚ – ﻳﺴﺘﻮﻱ ﰲ ﺗﺼﺪﻳﻘﻬﺎ
ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ..
١٠ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻘﺪﻣﺔ
) ÷rr& ã@ö6s% `ÏB ôMuZtB#uä ô`ä3s? óOs9 $pkß]»yJƒÎ) $²¡øÿtR ßìxÿZtƒ Ÿw y7În/u‘ ÏM»tƒ#uä âÙ÷èt/ ’ÎAù'tƒ tPöqtƒ
..ﺇﻥﹼ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺗﺄﻭﻳﻠﹶﻬﺎ ﻭﺗﻠﺒﻴﺴﻬﺎ ﻟﻠﻤﺴﺎﺋﻞ ﻋﱪ ﺍﻟﺰﻣﺎﻥ ﻣـﻦ ﻗﺒـﻞ
ﺍﻟﺒﺸﺮ ،ﻭﺗﻮﺛﻴﻖ ﺫﻟﻚ ﰲ ﺑﻌﺾ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ
ﺃﻥﹼ ﻫﺬﺍ ﺍﻻﺳﺘﺨﺪﺍﻡ ﺣﺠﺔﹲ ﻋﻠﻰ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺩﻻﻻﺕ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ..
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..ﻭﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﳊﺠﺔ ﻋﻠﻰ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ،ﻭﻋﻠـﻰ
ﺍﻟﺮﻭﺍﻳﺎﺕ ..ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺤﺘﺞ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﲢﻤﻠﻪ ﺍﳌﻔـﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﻣـﻦ
ﺩﻻﻻﺕ ﻭﻣﻌﺎﻥ ، ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ ،ﺍﻟﺬﻱ ﻧﺰﻟﹶﻪ ﺍﷲُ ﺗﻌﺎﱃ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ..ﻓﻤـﻦ
ﺍﳌﺆﻛﱠﺪ ﺃﻥﹼ ﲨﻠﺔ ﺍﻷﺷﻴﺎﺀِ ﺍﻟﱵ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ﳍﺎ ،ﲢﺘﻮﻱ ﻋﻠﻰ ﻛﻮﻧﻪ ﻗﺎﻣﻮﺳﺎﹰ ﻟﻐﻮﻳﺎﹰ
ﻹﺩﺭﺍﻙ ﺩﻻﻻﺗﻪ ﻭﻣﻌﺎﻧﻴﻪ ..
ﺇﻥﹼ ﻣﻦ ﺃﻛﱪ ﺍﻷﻛﺎﺫﻳﺐ ﺍﻟﱵ ﺗﺴﻲﺀُ ﺇﱃ ﻣﻨﻬﺞﹺ ﺍﷲِ ﺗﻌﺎﱃ ﻭﺇﱃ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ،ﺍﺧﺘـﺮﺍﻉ
ﺗﻌﺎﺭﻳﻒ ﻟﻐﻮﻳﺔ ﻟﻠﻤﺴﺎﺋﻞ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﻤﺴﺎﺋﻞ ﺫﺍﺗﻬﺎ ..
ﻓﺎﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ﺍﳊﻖ ﻫﻮ ﻣﺎ ﻳﺴﺘﻨﺒﻂﹸ ﻣﻦ ﺩﻻﻻﺕ ﺻﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻷﻥﹼ ﺍﻟﻘـﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻐﺘﻨﺎ ..ﻭﻻ ﻳﻮﺟﺪ ﺗﻌﺮﻳﻒ ﺍﺻﻄﻼﺣﻲ ﻟﻠﻤﺴﺎﺋﻞ ﺍﻟـﱵ ﳛﻤﻠـﻬﺎ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺧﺎﺭﺝ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻷﻥﹼ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔﹶ ﻓﻄﺮﻳﺔﹲ ﻣﻮﺣـﺎﺓﹲ
ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻋﻠﹼﻤﻬﺎ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﻫﺒﻮﻃﻪ ﻣﻦ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ] ﻛﻤـﺎ ﺭﺃﻳﻨـﺎ ﰲ
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ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻷُﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻷﻣﻴﲔ ﻭﻣﺸﺘﻘﹼﺎﺗﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،
ﲢﻤﻞ ﺩﻻﻻﺕ ﻭﻣﻌﺎﱐ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐـﺔ ،ﻭﰲ ﻣﻮﺭﻭﺛﺎﺗﻨـﺎ
ﺍﻟﺘﻔﺴﲑﻳﺔ ..ﻭﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ) ﺍﳊﻜﻤﺔ ﺍﳌﻄﻠﻘﺔ ( ﺃﻥﹼ ﺃﺣﻜﺎﻡ ﻣﺴﺎﺋﻞ ﺍﻟﻌﺒﻴﺪ ﻭﻣﻠﻚ ﺍﻟﻴﻤﲔ ﰲ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﲣﺘﻠﻒ ﻛﺜﲑﺍﹰ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﰎﹼ ﺗﺄﻃﲑﻫﺎ ﰲ ﺍﻟﻔﻘﻪ ﻭﰲ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ،ﻭﺃﻛﹼـﺪﻧﺎ
ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) :ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ،ﻋﱪ ﺑﺮﻫـﺎﻥ ﻋـﺪﺩﻱ ﻻ ﻳﻌـﺮﻑ
ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ..ﻭﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻷﻋﺮﺍﺏ ﰲ ﺍﻟﻘـﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﲢﻤﻞ ﺩﻻﻻﺕ ﻭﻣﻌﺎﱐ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟـﻮﺍﺭﺩﺓ ﰲ ﻗـﻮﺍﻣﻴﺲ ﺍﻟﻠﻐـﺔ ،ﻭﰲ
ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ..ﻭﺭﺃﻳﻨﺎ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ﻛﻴﻒ ﺃﻥﹼ ﻣﺴﺄﻟﺔﹶ
ﺍﻟﻄﻼﻕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻣﺴﺄﻟﺔ ﺍﻟﻜﻼﻟﺔ ،ﻭﻏﲑﳘﺎ ﺍﻟﻜﺜﲑ ،ﲣﺘﻠﻒ ﺃﺣﻜﺎﻣﻬﺎ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣـﻦ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﱵ ﻧﺘﻮﺍﺭﺛﻬﺎ ﺟﻴﻼﹰ ﻋﻦ ﺟﻴﻞ ..
١٢ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻘﺪﻣﺔ
ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( [ ،ﻭﻟﻴﺴﺖ ﻭﺿﻌﻴﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ..ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻠﻐﻮﻱ ﻭﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﻔﻠﺴﻔﻲ ﻭﺍﻟﻔﻘﻬﻲ ﻭﺍﻟﻌﻘﻴﺪﻱ ﻟﻔﻜﺮﹺ ﻫﺬﻩ ﺍﻷﻣﺔ ..
ﻭﻣﻦ ﺃﻛﱪ ﺍﻷﻛﺎﺫﻳﺐ ﺍﻟﱵ ﺗﺴﻲﺀ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﻟﺰﻋﻢ ﺑﺄﻥﹼ ﺗﺼﻮﺭﺍﺕ ﻣـﺬﻫ ﹴ
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ﻣﺎ ﰲ ﺟﻴﻞﹴ ﻣﺎ ،ﻫﻲ ﻛﻞﱡ ﻣﺎ ﲢﻤﻠﻪ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻦ ﺃﺩﻟﹼﺔ ﻭﻣﻌﺎﻥ ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻠﻤﺴـﺎﺋﻞ
ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ،ﲝﻴﺚ ﻳﺤﻈﺮ ﻋﻠﻰ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻼﺣﻘﺔ ﺃﻱ ﺗﺪﺑﺮﹴ ﺧﺎﺭﺝ ﻣﻨﻈـﺎﺭ
ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ..
ﻟﺬﻟﻚ ﻧﻘﻮﻝ ﳌﻦ ﻳﺨﺎﻟﻔﻨﺎ ﺍﻟﺮﺃﻱ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻄﺮﻭﺣﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﻭﻳﺘـﻮﻫﻢ ﺃﻥﹼ
ﲝﺜﻨﺎ ﻫﺬﺍ ﺧﺮﻭﺝ ﻋﻠﻰ ﺃﺳﺎﺳﻴﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺛﻮﺍﺑﺘﻬﺎ ..ﻫﻞ ﻭﺿﻌﺖ ﺗﺼﻮﺭﺍﺗﻚ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ
ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ؟ ،ﻭﻫﻞ ﻭﺿﻌﺖ ﺃﺩﻟﹼﺘﻨﺎ ﻭﺑﺮﺍﻫﻴﻨﻨﺎ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ؟ ،ﺃﻡ
ﺃﻧﻚ ﻭﺿﻌﺖ ﺃﺩﻟﹼﺘﻨﺎ ﻭﺑﺮﺍﻫﻴﻨﻨﺎ – ﻭﻣﻦ ﻗﺒﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﰲ ﻣﻴـﺰﺍﻥ ﺗﺼـﻮﺭﺍﺗﻚ ؟ ..
ﻭﺑﺎﻟﺘﺎﱄ ﻣﺎ ﻫﻲ ﺃﺳﺎﺳﻴﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻨﺪﻙ ،ﻭﻣﺎ ﻫﻲ ﺛﻮﺍﺑﺘﻬﺎ ؟ ،ﻫﻞ ﻫﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ،
ﺃﻡ ﺗﺼﻮﺭﺍﺕ ﻣﻦ ﲢﺴﺒﻬﻢ ﺁﳍﺔ ﻳﺤﻴﻄﻮﻥ ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟ ..
ﻭﺇﻥﹼ ﺗﻠﺒﻴﺲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻌﺎﺋﺪﺓ ﺇﱃ ﺟﺬﺭﹴ ﻟﻐﻮﻱ ﻭﺍﺣﺪ ، ﻣﻌـﺎﱐ ﻣﺘﻨﺎﻗﻀـﺔ ،
ﺣﺴﺐ ﺗﺼﻮﺭﺍﺕ ﺍﻟﺒﺸﺮ ﺍﳌﺨﺘﻠﻔﺔ ﻋﺒﺮ ﺍﻷﺯﻣﻨﺔ ،ﻭﺍﻟﱵ ﻭﺛﱢﻘﺖ ﰲ ﺑﻌﺾ ﻗـﻮﺍﻣﻴﺲ ﺍﻟﻠﻐـﺔ ،
ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺿﻌﻴﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ،ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﲡﺰﺋﺔﹸ ﺍﻟﺪﻻﻻﺕ ﺍﻟﻮﺍﺣـﺪﺓ
ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺩﻻﻻﺕ ﻣﺘﻔﺮﻗﺔ ﻻ ﻋﻼﻗﺔ ﺑﻴﻨﻬﺎ ،ﺑﻞ ﻭﻣﺘﻨﺎﻗﻀﺔ ،ﺗﺒﻌﺎﹰ ﻻﺧـﺘﻼﻑ
ﺗﺼﻮﺭﺍﺕ ﺍﻟﺒﺸﺮ ﺣﻮﻝ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ،ﻋﺒﺮ ﺍﻟﺰﻣﺎﻥ ..
..ﻭﻫﺬﺍ ﻻ ﳜﺘﻠﻒ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﺍﳌﺰﻋﻮﻣﺔ ،ﻓﻔﻲ ﺍﳊﺎﻟﺘﲔ ﳓﻦ ﺃﻣـﺎﻡ
ﻣﺴﺄﻟﺔ ﺗﻘﻮﺩﻧﺎ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺒﻌﺾ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺇﱃ ﺍﻟﻜﻔﺮ ﺑﺒﻌﺾ ﻣﺎ ﳛﻤﻠـﻪ ..
ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﺎ ﻋﺒﺮ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ،ﺍﻟﻠـﺘﲔ ﺭﺃﻳﻨـﺎ ﰲ
ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ﺃﻧﻬﻤﺎ ﻣﺘﻜﺎﻣﻠﺘﺎﻥ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﺑﺪﻟﻴﻞ ﺃﻥﹼ ﳎﻤـﻮﻉ
ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳﺔ ﳊﺮﻭﻓﻬﻤﺎ ) ﻭﻓﻖ ﺍﻷﲜﺪﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﻜﺘﺸﻔﺔ ﻷﻭﻝ ﻣﺮﺓ ﰲ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﻨﻈﺮﻳـﺔ
ﺍﳋﺎﻣﺴﺔ ] ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ [ ( ﻣﻦ ﺍﳌﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﺎﻣﺔ ﻟﻠﻌﺪﺩ ).. (١٩
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ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻹﺩﺭﺍﻙ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺗﺘﻘﻠﹼﺺ ﻛﻠﻤﺎ ﺍﻗﺘﺮﺑﻨﺎ ﻣﻦ ﺍﻟﺒﺤـﺚ
ﺍﻟﻘﺮﺁﱐﹼ ﰲ ﻛﻠﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻛﻤﻨﻬﺞ ﻭﻛﻤﻌﻴﺎﺭ ،ﻓﻮﻕ ﺃﻱ ﺗﺼـﻮﺭﹴ ﻭﺃﻱ ﻣـﻮﺭﻭﺙ)
ﺭﻭﺍﻳﺔﹰ ﻛﺎﻥ ﺃﻡ ﺭﺃﻳﺎﹰ ( ..
..ﺇﻥﹼ ﺍﻟﺬﻳﻦ ﻳﺘﻬﻤﻮﻥ ﻣﺘﺪﺑﺮﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﺘﻬﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻔﻌﻠﻮﻥ ﺍﻟﻌﻘﻞﹶ ﰲ ﻓﻬﻢ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﲟﺮﺟﺤﻲ ﺍﻟﻌﻘﻞﹶ ﻋﻠﻰ ﺍﻟﻨﻘﻞ ،ﻭﺑﺎﻟﻘﺮﺁﻧﻴﲔ ،ﺇﻧﻤﺎ ﻳﺮﺟﺤـﻮﻥ ﺍﻟﺮﻭﺍﻳـﺎ
ﺕ
ﺍﳌﻮﺿﻮﻋﺔ ﻭﺍﻷﻫﻮﺍﺀَ ﺍﳌﹸﻘﻮﻟﺒﺔﹶ ﻣﺴﺒﻘﺎﹰ ،ﻋﻠﻰ ﺍﻟﻨﻘﻞ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻭﺍﻟﻌﻘﻞﹺ ﻣﻌﺎﹰ ..ﻓﲑﻳﺪﻭﻥ
ﻭﺿﻊ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺒﺪﻳﻞﹴ ﻋﻦ ﻣﻨﻬﺞﹺ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﺍﻟﺬﻳﻦ ﻳﻔﺮﺿﻮﻥ ﺗﺼﻮﺭﺍﺗﻬﻢ ﻭﺃﻫﻮﺍﺀَﻫﻢ ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ،ﲝﺠـﺔ ﺃﻥﹼ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲪﺎﻝﹸ ﺃﻭﺟﻪ ،ﺇﻧﻤﺎ ﻳﺴﻌﻮﻥ ﺇﱃ ﻭﺿﻊ ﺃﻫﻮﺍﺋﻬﻢ ﻛﺒﺪﻳﻞﹴ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌـﺎﱃ
...ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲪﺎﻝ ﺃﻭﺟﻪ ﻏﲑ ﻣﻨﺘﻬﻴﺔ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺍﳊﻖ ﺍﻟﱵ ﻻ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺻـﻴﺎﻏﺔ
ﻧﺼﻪ ،ﻭﻟﻴﺲ ﲪﺎﻝ ﺃﻭﺟﻪ ﻣﻦ ﺍﻷﻫﻮﺍﺀ ﺍﻟﱵ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ..
..ﺇﻥﹼ ﺍﻟﺬﻳﻦ ﻳﻘﻮﺩﻭﻥ ﺍﻟﻌﻘﻞﹶ ﻭﺍﳌﻨﻄﻖ ﻭﺍﳊﻘﻴﻘﺔﹶ ﺇﱃ ﻣﺬﺑﺢﹴ ﻓﻜﺮﻱ ، ﻫﻢ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻥ
ﺍﻟﻮﺟﻮﺩ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻣﺎ ﺗﺪﺭﻛﻪ ﺣﻮﺍﺳﻬﻢ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﳚﻌﻠﻮﻥ ﻣﻦ ﺗﺼﻮﺭﺍﻢ ﺍﶈـﺪﻭﺩﺓ ،
ﻭﻣﻦ ﺇﺩﺭﺍﻛﻬﻢ ﺍﳌﻘﻴﺪ ،ﺣﻜﹶﻤﺎﹰ ﻟﺘﻘﺮﻳﺮ ﻭﺟﻮﺩ ﺍﳌﺴﺎﺋﻞ ،ﻭﻋﺪﻡﹺ ﻭﺟﻮﺩﻫﺎ ..ﻭﻫﻢ ﺫﺍﻢ ﺍﻟﺬﻳﻦ
ﳛﺴﺒﻮﻥ ﺃﻧﻬﻢ ﻋﻠﻰ ﺣﻖ ﻷﻥﹼ ﺍﳉﺎﻫﻠﲔ ﺟﺎﻫﻠﻮﻥ ..ﻓﻬﻢ ﺑﺪﻓﻌﻬﻢ ﻟﻠﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻭﺍﳊﻘﻴﻘﺔ ﺇﱃ
ﺳﺎﺣﺔ ﺍﳉﻬﻞ ﺍﻟﻔﻜﺮﻱ ،ﺇﻧﻤﺎ ﳜﺘﻨﻘﻮﻥ – ﻓﻜﺮﺍﹰ – ﰲ ﺃﻧﻔﺎﻕ ﻫﺬﺍ ﺍﳉﻬﻞ ،ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮﻭﺍ
..
ﻓﻬﻞ ﻳﺪﻓﻌﻨﺎ ﺍﻟﻌﻘﻞﹸ ﻭﺍﳌﻨﻄﻖ ﺇﱃ ﺗﺒﻨﻲ ﺧﺮﺍﻓﺎﺕ ، ﻭﺇﱃ ﺇﻧﻜﺎﺭ ﺍﳊﻘﺎﺋﻖ ،ﲝﺠﺔ ﺃﻥﹼ ﺍﻟﺬﻳﻦ
ﳔﺘﻠﻒ ﻣﻌﻬﻢ ﰲ ﺍﻟﺮﺃﻱ ﻗﺪ ﺗﺒﻨﻮﺍ ﺧﺮﺍﻓﺎﺕ ﻭﺃﻭﻫﺎﻣﺎﹰ ﺗﻨﺎﻗﺾ ﺧﺮﺍﻓﺎﺗﻨﺎ ﻭﺃﻭﻫﺎﻣﻨﺎ ؟! ..ﻭﻫـﻞ
ﻧﻐﻤﺾ ﺃﻋﻴﻨﻨﺎ ﻋﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺼﺪﻗﻪ ﻋﻘﻮﻟﻨﺎ ،ﻭﻧﺄﺧﺬ ﺑﻨﻘﻴﻀﻪ ،
ﻷﻥﹼ ﺍﻟﺬﻳﻦ ﳔﺘﻠﻒ ﻣﻌﻬﻢ ﰲ ﺍﻟﺮﺃﻱ ﻳﺄﺧﺬﻭﻥ ﺬﺍ ﺍﳊﻖ ؟! ..ﻭﺇﺫﺍ ﻛﻨﺎ ﻧﺴﲑ ﺑﺎﺗﺠﺎﻩ ﺍﳊﻘﻴﻘﺔ
ﻓﻬﻞ ﻳﺪﻓﻌﻨﺎ ﻮﺭ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﳝﲔ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺃﻥ ﻧﺪﻓﻊ ﺑﺄﻧﻔﺴﻨﺎ ﻭﺑﻔﻜﺮﻧﺎ ﻟﻠﺘـﻬﻮﺭ ﻋﻠـﻰ
ﻳﺴﺎﺭﻩ ؟!!! ..
١٥ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻘﺪﻣﺔ
..ﻓﺈﺩﺭﺍﻛﻨﺎ ﺍﻟﺴﻠﻴﻢ ﳌﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺩﻟﹼﺔ ﻭﻣﻌﺎﻥ ، ﻫﻮ ﻋﺒﺎﺩﺓﹲ ﻭﻟﻴﺲ ﳍﻮﺍﹰ ..
ﻛﻤﺎ ﺃﻥﹼ ﺇﺩﺭﺍﻛﹶﻨﺎ ﺍﻟﺴﻠﻴﻢ ﻟﻠﻜﻮﻥ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ﻫﻮ ﻋﻠﻢ ﻭﻟﻴﺲ ﺟﻬﻼﹰ ..
ﺇﻥﹼ ﺍﳌﻮﺭﻭﺛﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﱵ ﺗﺮﺟﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﳌﻘﻮﻻﺕ
ﺍﳌﺬﻫﺒﻴﺔ ﻋﻠﻰ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﺗﺘﺮﺳﺐ – ﻣﻊ ﺍﻟﺰﻣﻦ – ﰲ ﻧﻔﻮﺱﹺ ﺍﳌﺴـﻠﻤﲔ ،
ﻟﺘﻜﻮﻥ ﻣﻨﻬﻢ ﺃﻓﺮﺍﺩﺍﹰ ﻣﺘﻮﺍﻛﻠﲔ ،ﻳﺮﺟﺤﻮﻥ ﺍﻟﻌﺎﻃﻔﺔﹶ ﺍﳍﻮﺟﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ،ﻭﺍﻟﻘـﻮﻝﹶ ﻋﻠـﻰ
ﺍﻟﻔﻌﻞ ..ﻭﺗﻜﻮﻥ ﻣﻨﻬﻢ ﺃﻓﺮﺍﺩﺍﹰ ﻻ ﻳﺘﻔﺎﻋﻠﻮﻥ ﻣﻊ ﺍﻟﺪﻧﻴﺎ ﺑﺎﳊﻴﺜﻴﺔ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﻢ ،
ﻛﺨﻠﻔﺎﺀ ﻟﻪ ﰲ ﺍﻷﺭﺽ ..
..ﻭﻟﻨﺒﺪﺃ ﺑﺮﺳﻢ ﺻﻮﺭﺓ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻟﻌﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﺧﻄﻮﺓﹰ ﺧﻄﻮﺓﹰ ،ﻣﻦ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻋﱪ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ) ] ( @@ä. ¾ÏmÎ/ $¨ZtB#uäﺁﻝ ﻋﻤﺮﺍﻥ ، [ ٧ :ﻭﻣﻦ ﻣﻨﻈﺎﺭﹴ
ﻋﻠﻤﻲ ﻣﻨﻄﻘﻲ .. ﻓﻤﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﻻ ﳔﺮﺝ ﻋﻤﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺩﻻﻻ
ﺕ
ﻭﻣﻌﺎﻥ ، ﻭﻋﻤﺎ ﳛﻤﻠﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ،ﺟﺎﻋﻠﲔ ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭﺍﹰ ﻷﻱ
ﻣﻮﺭﻭﺙ ﺗﺎﺭﳜﻲ ، ﻭﻷﻱ ﺗﺼﻮﺭﹴ ﻋﻘﻠﻲ..
..ﻻ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻔﺼﻞﹶ – ﰲ ﺗﺼﻮﺭﺍﺗﻨﺎ ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺍﻟﻮﺟﻮﺩ – ﻓﻠﺴﻔﺔﹶ ﺍﻟﻮﺟﻮﺩ ﺍﻟﱵ
ﳓﻤﻠﻬﺎ ،ﻋﻦ ﻓﻠﺴﻔﺔ ﺍﳌﻌﺮﻓﺔ ..ﻓﻔﻠﺴﻔﺔ ﺍﻟﻮﺟﻮﺩ ﲦﺮﺓﹲ ﻣﻦ ﲦﺎﺭ ﻓﻠﺴﻔﺔ ﺍﳌﻌﺮﻓﺔ ..
..ﻭﺇﻥﹼ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﳊﺴﻲ ﺍﳌﺎﺩﻱ ،ﰲ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻣﻘـﺪﻣﺎﺕ ﻓﻠﺴـﻔﺘﻨﺎ
ﺍﳌﻌﺮﻓﻴﺔ ،ﳓﻮ ﺇﺩﺭﺍﻙ ﻓﻠﺴﻔﺔ ﺍﻟﻮﺟﻮﺩ – ﻛﻤﺎ ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌـﺎﺩﻳﲔ – ﺳـﻴﺆﺩﻱ
ﺑﺎﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﻌﻘﻞ ﺍﺮﺩ ،ﻭﺇﱃ ﺇﻧﻜﺎﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺧﺎﺭﺝ ﺇﻃﺎﺭ
ﺍﳌﺎﺩﺓ ،ﻭﺇﱃ ﺇﻧﻜﺎﺭ ﺗﻌﻠﹼﻖ ﺍﳌﻌﻠﻮﻝ ﺑﺎﻟﻌﻠﹼﺔ ..
..ﻓﺈﺩﺭﺍﻛﹸﻨﺎ ﻟﻸﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻘﻊ ﲢﺖ ﺣﻮﺍﺳﻨﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻭﺍﻟﱪﻫﺎﻥ ...ﻭﺍﻻﺗﺠﺎﻩ ﳓﻮ
ﺍﻟﻌﻠﹼﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻘﻒ ﻭﺭﺍﺀ ﺍﳌﻌﻠﻮﻻﺕ ﺍﻟﱵ ﳓﺴﻬﺎ ،ﻭﳓﻮ ﺇﺩﺭﺍﻙ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻷﻭﱃ ﻟﻮﺟﻮﺩﻫـﺎ ،
ﻳﻜﻮﻥ ﺑﺈﺩﺭﺍﻙ ﻣﺎ ﻳﺨﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻋﱪ ﻣﻨﻬﺞﹴ ﻗﺮﺁﱐﱟ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﺜﻮﺍﺑـﺖ
ﺍﻟﻌﻠﻤﻴﺔ ..
..ﻭﳓﻦ ﺣﻴﻨﻤﺎ ﺍﺧﺘﺮﻧﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻟﺪﺭﺍﺳﺔ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،ﺇﻧﻤﺎ ﺍﺧﺘﺮﻧﺎ ﻣﻨﻬﺠﺎﹰ
ﳕﻠﻚ ﺑﺮﻫﺎﻧﺎﹰ ﺭﻳﺎﺿﻴﺎﹰ ﻋﻠﻰ ﺻﺪﻕ ﻧﺰﻭﻟﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻖﹺ ﺍﻟﻮﺟﻮﺩ ..ﻓﻘـﺪ ﺭﺃﻳﻨـﺎ ﰲ
ﺍﻟﻨﻈﺮﻳﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﻭﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ﻭﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﺎﺩﺳـﺔ )
ﺳﻠﹼﻢ ﺍﳋﻼﺹ ( ﻭﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ،ﺃﺩﻟﹼـﺔﹰ ﺭﻳﺎﺿـﻴﺔﹰ
ﻳﺘﺴﺎﻭﻯ ﰲ ﺇﺩﺭﺍﻛﻬﺎ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ،ﻭﺍﻟﻌﺮﰊ ﻭﻏﲑ ﺍﻟﻌﺮﰊ ،ﺗﺜﺒﺖ ﺑﺸﻜﻞﹴ ﻻ ﻟﺒﺲ ﻓﻴـﻪ ﺃ ﹼﻥ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﳛﻮﻱ ﻛﹸﻞﹼ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ﻭﻗﻮﺍﻧﻴﻨﻪ ،ﻭﻛﺘﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﱂ ﻳﺤﺮﻑ ﻓﻴﻪ ﺣﺮﻑ ﻭﺍﺣﺪ ..
..ﻭﰲ ﺗﺼﻮﺭﻧﺎ ﻟﻠﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻤﻴﺰ – ﻗﺮﺁﻧﻴﺎﹰ ﻭﻓﻠﺴـﻔﻴﺎﹰ – ﺑـﲔ ﺣـﺎﻟﱵ
ﺍﻟﻮﺟﻮﺩ ﺍﻟﺘﺎﻟﻴﺘﲔ :
١٨ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﻭﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ
ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ،ﺑﺎﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ :
] ﺃ [ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ
،ﻓﻼ ﲢﻤﻞ ﺃﻱ ﺻﻔﺔ ﺳﻠﺒﻴﺔ ) ﻧﻘﻴﺾ ﺇﳚﺎﺑﻴﺔ ( ،ﻭﻛﻞﹼ ﺻﻔﺎﺎ ﺇﳚﺎﺑﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺼـﻔﺎﺕ ﺍﷲ
ﺗﻌﺎﱃ ..ﺑﻴﻨﻤﺎ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ،ﻣﻨﻬﺎ ﻣﻦ ﳛﻤـﻞ ﺻـﻔﺎﺕ
ﺇﳚﺎﺑﻴﺔﹰ ﺩﺍﺋﻤﺔﹰ ﻛﺎﳌﻼﺋﻜﺔ ،ﻭﻣﻨﻬﺎ ﻣﻦ ﳛﻤﻞ ﺻﻔﺎﺕ ﺇﳚﺎﺑﻴﺔ ﻭﺳﻠﺒﻴﺔ ،ﻛـﺎﻷﻧﻔﺲ ﺍﻟﺒﺸـﺮﻳﺔ ،
ﻭﻛﻤﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﳉﻦ..
] ﺏ [ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﲣﻀﻊ ﻟﻠﺰﻣـﺎﻥ ﻭﺍﳌﻜـﺎﻥ ..ﺑﻴﻨﻤـﺎ
ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ،ﲣﻀﻊ ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜـﺎﻥ ﺣﻴﻨﻤـﺎ ﺗـﺆﻃﱠﺮ
ﺑﺎﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﳍﺬﺍ ﺍﻟﻌﺎﱂ ﺍﶈﺴﻮﺱ ،ﻛﺎﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺩﺍﺧـﻞ ﺍﳉﺴـﺪ ،
ﻓﺘﺤﺲ ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻧﺘﻴﺠﺔ ﻭﺟﻮﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻋﺎﺀ ﺍﳌﺎﺩﻱ ) ﺍﳉﺴﺪ ( ..
] ﺝ [ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻻ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺸﻲﺀ ،ﺷﺄﺎ ﺑـﺬﻟﻚ ﺷـﺄﻥ
ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ،ﺑﻴﻨﻤﺎ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ،ﲣﻀـﻊ ﻟﺼـﻔﺎﺕ
ﺍﻷﺷﻴﺎﺀ ،ﺣﻴﻨﻤﺎ ﺗﺆﻃﱠﺮ ﺑﺎﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﳍﺬﺍ ﺍﻟﻌﺎﱂ ﺍﶈﺴﻮﺱ ..
ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﳋﻠﻖ ﻏﲑ ﺍﶈﺴﻮﺱ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺧـﺎﺭﺝ
ﺇﻃﺎﺭ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ،ﻭﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﺑﺎﻟﻨﻘﻄﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ :
] ﺃ [ – ﻛﻼﳘﺎ ﻏﲑ ﺧﺎﺿﻊ ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ..
] ﺏ [ – ﻛﻼﳘﺎ ﻻ ﻳﺘﻔﺎﻋﻞ ﻣﻊ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ..
..ﺇﺫﺍﹰ ﻫﻨﺎﻙ ﻋﺎﱂ ﺍﳋﹶﻠﹾﻖ ﺍﳌﹸﻜﹶﻮﻥ ﻣﻦ ﺟﺰﺀٍ ﳏﺴﻮﺱ ﻭﺟﺰﺀٍ ﻏﲑ ﳏﺴﻮﺱ ،ﻭﻫﻨﺎﻙ ﻋـﺎﱂ
ﺍﻷﻣﺮ ﺍﳌﺘﻤﺎﻳﺰ ﲤﺎﻣﺎﹰ ﻋﻦ ﻋﺎﱂ ﺍﳋﹶﻠﹾﻖ ..ﻭﻗﺪ ﺑﻴﻦ ﺍﷲُ ﺗﻌﺎﱃ – ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ – ﻫﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ
ﺍﳌﺘﻤﺎﻳﺰﻳﻦ ﻭﻋﻮﺩﻤﺎ ﺇﻟﻴﻪ ﺟﻞﹼ ﻭﻋﻼ ..
) & ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwrﺍﻷﻋﺮﺍﻑ [ ٥٤ :
٢١ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ
ﻋﺎﱂ ﺍﻷﻣﺮ
ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ
) ﻋﺎﱂ ﺍﻟﻜﻠﻴﺎﺕ (
..ﻭﳌﹼﺎ ﻛﺎﻥ ﻋﺎﱂ ﺍﳋﻠﻖ ﻫﻮ ﻋﺎﱂ ﺍﻷﺷﻴﺎﺀ ) ﻋـﺎﱂ ﺍﳉﺰﺋﻴـﺎﺕ ( ،ﻭﺳـﺎﺣﺔﹰ ﻟﺘﻔﺎﻋـﻞ
ﺍﳌﻮﺟﻮﺩﺍﺕ ﻏﲑ ﺍﶈﺴﻮﺳﺔ ﻣﻊ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ،ﻭﻣﻊ ﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ،ﻭﻣـﺆﻃﱠﺮﺍﹰ
ﺑﺈﻃﺎﺭ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻓﺈﻥﹼ ﻣﻮﺟﻮﺩﺍﺗﻪ ﺗﺴﻤﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ..
..ﻭﳌﹼﺎ ﻛﺎﻥ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﻭﺟﻮﺩ ﺍﻷﺷﻴﺎﺀ ،ﻓﺈﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺴـﻤﻰ ﺑﺎﺳـﻢ
ﺍﻟﺸﻲﺀ ،ﻭﻛﺬﻟﻚ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ..
..ﻭﻗﻮﻝ ﺍﻟﻜﺜﲑﻳﻦ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀٌ ،ﺍﺳﺘﺸﻬﺎﺩﺍﹰ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ،ﻫﻮ ﻗﻮﻝﹲ
ﻏﲑ ﺳﻠﻴﻢ ..ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻴﺴﺖ ﺷﺎﻫﺪﺍﹰ ﻋﻠﻰ ﻗﻮﳍﻢ ،ﻛﻤﺎ ﻳﺘﻮﻫﻤﻮﻥ ..
) ] ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky- ( ª!$# È@è% ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%ﺍﻷﻧﻌﺎﻡ [ ١٩ :
) çŽt9ø.r& >äóÓx« ‘“r& ö@è% ..ﻟﻘﺪ ﻗﺎﻟﻮﺍ ..ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ª!$# È@è%ﻫﻲ ﺟﻮﺍﺏ ﻟﻠﺴﺆﺍﻝ
، ( ( Zoy‰»pky-ﻭﺑﺬﻟﻚ ﺃﻭﻟﻮﺍ ﺍﻟﻌﺒﺎﺭﺓ ) ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-ﺑﺄﻥﹼ ﻣﻌﻨﺎﻫﺎ ) ﻭﻫﻮ ﺷﻬﻴﺪ ﺑﻴﲏ
٢٢ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﻭﺑﻴﻨﻜﻢ ( ..ﻓﻘﺪ ﻓﺼﻠﻮﺍ ﺍﻟﻌﺒﺎﺭﺓ ) ( ª!$# È@è%ﻋـﻦ ﺍﻟﻌﺒـﺎﺭﺓ ) .. ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-
ﻓﺎﳌﺒﺘﺪﺃ ﻭﺧﱪﻩ ) ( 7‰‹Íky- ( ª!$#ﻭﺿﻌﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺟﺰﺍﹰ ،ﻓﻮﺿﻌﻮﺍ – ﻣﻦ ﺟﻴﻮﻢ – ﻟﻠﻤﺒﺘﺪﺃ
ﺧﱪﺍﹰ ﺑﺘﻘﺪﻳﺮ ) ﻗﻞ ﺍﷲُ ﺷﻲﺀٌ ( ،ﻭﻭﺿﻌﻮﺍ – ﻣﻦ ﺟﻴﻮﻢ – ﻟﻠﺨﱪ ﻣﺒﺘﺪﺃﹰ ﺑﺘﻘـﺪﻳﺮ ) ﻭﻫـﻮ
ﺷﻬﻴﺪ ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ ( ..
..ﻧﻘﻮﻝ ..ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky- ( ª!$#ﻛﻼﻡ ﻣﺴﺘﻘﻞﱞ ﺗﺎﻡ ﻣﻜﺘﻤﻞﹲ
ﺑﻨﻔﺴﻪ ،ﺍﳌﺒﺘﺪﺃ ﻓﻴﻪ ﻫﻮ ﻛﻠﻤﺔ ) ، ( ( ª!$#ﻭﺧﱪﻩ ) .. ( 4 öNä3oY÷•t/ur ÓÍ_øŠt/ 7‰‹Íky-
..ﻭﻗﻮﳍﻢ ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺟـﻮﺍﺏﹴ
) ÓÍ_øŠt/ 7‰‹Íky- ( ª!$# È@è% ﻣﺮﺳﻮﻡﹴ ) ﻏﲑ ﻣﻘﺪﺭ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻥﹼ ﺟﻮﺍﺎ ﻫﻮ ﺍﻟﻌﺒﺎﺭﺓ
.. ( 4 öNä3oY÷•t/urﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ..ﻓﺎﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻧﻪ ﻣﺴﺘﻘﻞﱞ ﻋﻦ ﺍﻟﻌﺒـﺎﺭﺓ
ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﻳﻘﺪﺭ ﺗﻘﺪﻳﺮﺍﹰ ..ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻐﺮﺑﻮﻥ ﺗﻘﺪﻳﺮ ﺍﳉﻮﺍﺏ ،ﻧﻘﻮﻝ ﳍﻢ ﺃﻳـﻦ ﺍﳉـﻮﺍﺏ
ﺍﳌﺮﺳﻮﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
) ] ( tbqçHxqö•è? ÷/ä3ª=yès9 ÷/ä3xÿù=yz $tBur öNä3ƒÏ‰÷ƒr& tû÷üt/ $tB (#qà)®?$# ãNßgs9 Ÿ@ŠÏ% #sŒÎ)urﻳﺲ [ ٤٥ :
..ﻭﻣﺎ ﺩﻓﹶﻌﻨﺎ ﺇﱃ ﺗﻘﺪﻳﺮ ﺟﻮﺍﺏ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ ) ، ( ( Zoy‰»pky- çŽt9ø.r& >äóÓx« ‘“r& ö@è%ﻫﻮ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ] ( ã•»£gs)ø9$# ߉Ïnºuqø9$# uqèdur &äóÓx« Èe@ä. ß,Î=»yz ª!$# È@è%ﺍﻟﺮﻋﺪ .. [١٦ :ﻓﻠﻮ ﻛﺎﻥ ﺍﷲ
ﺗﻌﺎﱃ ﺷﻴﺌﺎﹰ ،ﻭﻳﺴﻤﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ،ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ،ﻟﻜﺎﻥ ﺟﻞﹼ ﻭﻋﻼ ﺧﺎﻟﻘﺎﹰ ﻟﺬﺍﺗﻪ ،ﻭﺑﺎﻟﺘﺎﱄ
ﻟﻜﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳐﻠﻮﻗﺎﹰ ،ﻭﻫﺬﺍ ﳏﺎﻝ ..
) &äóÓx« Èe@ä. ß,Î=»yz ª!$# ..ﻭﺃﻣﺎ ﻗﻮﳍﻢ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ( &äóÓx« Èe@ä. ) :ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
( ،ﻛﻼﻡ ﻋﺎﻡ ﺩﺧﻠﹶﻪ ﺍﻟﺘﺨﺼﻴﺺ ،ﲟﻌﲎ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﻛﻞﹼ ﺍﻷﺷﻴﺎﺀ ﻣﺎ ﻋﺪﺍ ﺷﻴﺌﺎﹰ ﻭﺍﺣﺪﹰﺍ
ﻫﻮ ﺫﺍﺗﻪ ،ﻭﺍﺳﺘﺸﻬﺎﺩﻫﻢ – ﻋﻠﻰ ﺫﻟﻚ – ﺑﻮﺻﻒ ﺍﳍﺪﻫﺪ ﳌﻠﻜﺔ ﺳﺒﺄ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
) ] ( &äóÓx« Èe@à2 `ÏB ôMuŠÏ?ré&ur öNßgà6Î=ôJs? Zor&t•øB$# ‘N‰y`ur ’ÎoTÎﺍﻟﻨﻤﻞ .. [ ٢٣ :ﻭﻛﺬﻟﻚ ﺑﻘﻮﻝ
٢٣ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ] ( ( >äóÓx« Èe@ä. `ÏB $uZ•Ï?ré&urﺍﻟﻨﻤﻞ .. [ ١٦ :ﻭﻛﺬﻟﻚ ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ
ﻋﻦ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ) ] ( $Y7t6y™ &äóÓx« Èe@ä. `ÏB çm»oY÷•s?#uäurﺍﻟﻜﻬﻒ .. [ ٨٤ :ﻗﻮﳍﻢ ﻫﺬﺍ ﻳﺘﻨﺎﰱ
ﲤﺎﻣﺎﹰ ﻣﻊ ﻋﻈﻤﺔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺍﻟﱵ ﺗﺼﻒ ﺍﳌﺴﺎﺋﻞ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ،ﻭﻻ ﻳﺘﻜﺊ ﻋﻠﻰ ﺃﻱ
ﺩﻟﻴﻞﹴ ﰲ ﺣﻴﺜﻴﺎﺕ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﻳﺴﺘﺸﻬﺪﻭﻥ ﺎ ..
..ﻭﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ – ﻛﻴﻒ ﺃﻧﻬﻢ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﻛﻠﻤﺔ )
( `ÏBﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ( >äóÓx« Èe@ä. `ÏBﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﺍﻟﺴـﺎﺑﻘﺔ ،
ﻭﺳﻨﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ) ( ( >äóÓx« Èe@ä. `ÏBﺗﻌﲏ ﻭﺿﻊ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺃﻳﺪﻱ ﻫﺆﻻﺀ ﺍﻟـﺬﻳﻦ
ﺃﻭﺗﻮﺍ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀٍ ،ﻣﻔﺎﺗﻴﺢ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻘﺎﺋﻖ ﻛﻞﱢ ﺍﻷﺷﻴﺎﺀ ،ﻭﻛﻴﻒ ﺃﻧﻬﻢ ﺗﻔﺎﺿـﻠﻮﺍ ﰲ
ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ..
..ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ¥äóÓx« ¨@ä.ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪﻭﺍ ﺎ ﺃﻳﻀﺎﹰ
) ‘( 4 öNåkß]Å3»|¡tB žwÎ) #“t•ãƒ Ÿw (#qßst7ô¹r'sù $pkÍh5u‘ Ì•øBr'Î/ ¥äóÓx« ¨@ä. ã•ÏiBy‰è? ÇËÍÈ ×LìÏ9r& ë>#x‹tã $pkŽÏù ÓxƒÍ
] ﺍﻷﺣﻘﺎﻑ ، [ ٢٥ - ٢٤ :ﻫﻲ ﺿﻤﻦ ﺍﻟﻌﺒﺎﺭﺓ ) ? ( $pkÍh5u‘ Ì•øBr'Î/ ¥äóÓx« ¨@ä. ã•ÏiBy‰èﺍﻟﱵ ﺗﺼﻒ
ﺍﻟﺮﻳﺢ ﺍﳌﻌﻨﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺃﻱ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﺇﺫﺍ ﺃﻣﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﺪﻣﲑ ﺃﻱ
ﺷﻲﺀٍ ﻓﺈﻧﻬﺎ ﺗﺪﻣﺮﻩ ،ﻭﺑﺎﻟﺘﺎﱄ ﺇﺫﺍ ﱂ ﻳﺄﻣﺮﻫﺎ ﻻ ﺗﺪﻣﺮﻩ ..
) y( 4 öNåkß]Å3»|¡tB žwÎ) #“t•ãƒ Ÿw (#qßst7ô¹r'sù ..ﻭﻫﻜﺬﺍ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷـﺮﺓﹰ
ﺗﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﺑﺘﺪﻣﲑ ﻛﻞﹼ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ـﺆﻻﺀ ،ﺇﻻﹼ ﻣﺴـﺎﻛﻨﻬﻢ ..ﻭﻻ
ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﺑﺘﺪﻣﲑ ﻛﻞﹼ ﺷﻲﺀٍ ﳛﻴﻂ ﺆﻻﺀ ﺣﱴ ﻣﺴﺎﻛﻨﻬﻢ ..
..ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ¥äóÓx« ¨@ä.ﱂ ﺗﺸﻤﻞ ﺍﳌﺴﺎﻛﻦ ،ﻭﻗﻮﳍﻢ ﺑﺄﻧﻬﺎ ﺗﺸﻤﻞ ﺍﳌﺴﺎﻛﻦ
ﺗﻨﺎﺳﺒﻪ ﺍﻟﺼﻴﻐﺔ ﺍﻟﺘﺎﻟﻴﺔ ) :ﺩﻣﺮﺕ ﻛﻞﹼ ﺷﻲﺀٍ ﺑﺄﻣﺮ ﺭﺑﻬﺎ ﻓﺄﺻﺒﺤﻮﺍ ﻻ ﻳﺮﻯ ﺇﻻﹼ ﻣﺴـﺎﻛﻨﻬﻢ ( ..
ﺑﻴﻨﻤﺎ ﻭﺭﻭﺩ ﻋﺒﺎﺭﺓ ﺍﻟﺘﺪﻣﲑ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ،ﻳﺒﻴﻦ ﻟﻨﺎ ﺻﻔﺔ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ،ﻭﻻ ﻳﻌـﲏ ﺍﻷﻣـﺮ
ﺍﻹﳍﻲ ﺍﳋﺎﺹ ﺑﺘﺪﻣﲑ ﻫﺆﻻﺀ ..
٢٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﺃﻣﺎ ﰲ ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( &äóÓx« Èe@ä. ß,Î=»yz ª!$#ﺑﺄﻥﹼ ) ( &äóÓx« Èe@ä.ﰲ
) &äóÓx« Èe@ä. ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻛﻼﻡ ﻋﺎﻡ ﺩﺧﻠﹶﻪ ﺍﻟﺘﺨﺼﻴﺺ ،ﻓﺈﻧﻨﺎ ﻧﻘﻮﻝ ..ﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ
( ،ﻓﻬﺬﺍ ﻳﻌﲏ ﻛﻞﱠ ﺷﻲﺀٍ ..ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( &äóÓx« Èe@ä.ﺗﻌﲏ – ﻛﻤﺎ ﺫﻫﺒﻮﺍ
– ﻛﻞﱠ ﺷﻲﺀٍ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻛﺸﻲﺀٍ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻟﺘﻌﺎﺭﺽ ﺫﻟﻚ ﻣـﻊ ﻛـﻮﻥ
ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻋﻈﻢ ﻭﺃﻛﱪ ﻭﺃﲰﻰ ﻣﻦ ﻛﻞﱢ ﺍﻷﺷﻴﺎﺀ ..
..ﺍﻟﺘﺨﺼﻴﺺ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻧﻪ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ – ﻭﰲ ﻛﻞﹼ ﻋﺒﺎﺭﺓ ﺷﺒﻴﻬﺔ – ﻳﻌﲏ ﺃﻥﹼ ﻟﻔﻆ
ﺍﻟﻜﻞﱢ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻷﻛﺜﺮﻳﺔ ﺍﳍﺎﻣﺔ ،ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻷﻗﻠﻴﺔ ﻟﻌﺪﻡ ﺃﳘﻴﺘﻬﺎ ،ﻭﻷﻧﻬﺎ – ﻣﻘﺎﺭﻧـﺔ ﻣـﻊ
ﺍﻷﻛﺜﺮﻳﺔ – ﻧﺎﺩﺭﺓ ،ﻭﻷﻥﹼ ﻭﺟﻮﺩﻫﺎ ﻭﻋﺪﻣﻪ ﺷﺒﻪ ﺳﻴﺎﻥ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ ﺎ ﺍﻟﻜﻠﻴﺔ ﺍﻟـﱵ
ﺃﺩﺧﻠﻨﺎ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺨﺼﻴﺺ ..
..ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ :ﺇﻥ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺷﻴﺌﺎﹰ ﻭﻳﺴﻤﻰ ﺑﺎﺳﻢ ﺍﻟﺸـﻲﺀ ﻛﻤـﺎ
ﺗﺰﻋﻤﻮﻥ ،ﻓﻬﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍﹰ ﻛﺒﲑﺍﹰ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺷﺮﻭﻁ ﺍﻟﺘﺨﺼﻴﺺ ﻫﺬﻩ ؟! ..ﻟﻮ
ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺷﻴﺌﺎﹰ ﻭﻳﺴﻤﻰ ﺑﺎﺳﻢ ﺍﻟﺸﻲﺀ ﻟﻜﺎﻥ ﻭﺟﻮﺩﻩ – ﺑﲔ ﲨﻠﺔ ﺍﻷﺷـﻴﺎﺀ – ﺃﻋﻈـﻢ
ﻭﺃﻛﻤﻞ ﻭﺃﺷﺮﻑ ﻣﻦ ﻛﻞﱢ ﺍﻷﺷﻴﺎﺀ ،ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﻟﻌﻘﻞﹴ ﺳﻠﻴﻢﹴ ﺃﻥ ﻳﺘﺼﻮﺭ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ
ﻳﻄﻠﻖ ﻟﻔﻆ ﺍﻟﻜﻞﹼ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ،ﻣﺴﺘﺜﻨﻴﺎﹰ ﺍﻟﺬﺍﺕ ﺍﻷﻋﻈﻢ ﻭﺍﻷﺷﺮﻑ ﻣﻦ ﻛﻞﱢ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ..
) Èe@ä. ß,Î=»yz ª!$# ..ﻟﺬﻟﻚ ﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ( &äóÓx« Èe@ä.ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
« ، ( &äóÓxﻓﺈﻧﻪ ﻳﻌﲏ ﻛﻞﹼ ﺫﺍﺕ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ،ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ )
ﺳﻮﺍﺀٌ ﻛﺎﻧﺖ ﳏﺴﻮﺳﺔ ﺃﻭ ﻏﲑ ﳏﺴﻮﺳﺔ ( ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﺪﺧﻞ ﲢﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻴـﺔ
ﻷﻧﻪ ﻻ ﻳﺴﻤﻰ ﺑﺎﻟﺸﻲﺀ ،ﻭﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳏﻜﻮﻣﺎﹰ ﻹﻃﺎﺭ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻭﻣﻦ
ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺑﻼﹰ ﳊﻜﻢ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ..
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ،ﻓﺈﻧﻬـﺎ
ﻻ ﺗﻨﺪﺭﺝ ﲢﺖ ﻛﻠﻴﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) .. ( &äóÓx« Èe@ä. ß,Î=»yz ª!$#
٢٥ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻭﰲ ﺍﺳﺘﺸﻬﺎﺩﻫﻢ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ] ( 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä.ﺍﻟﻘﺼﺺ :
، [ ٨٨ﻋﻠﻰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀٌ ،ﺑﻌﺪ ﺃﻥ ﺃﻭﻟﻮﺍ ﺍﻟﻮﺟﻪ ﺑﺄﻧﻪ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻘﻴﻘﺔ ،ﺣﻴﺚ ﻗﺎﻟﻮﺍ
..ﺍﳌﺮﺍﺩ ﺬﻩ ﺍﻟﺼﻮﺭﺓ :ﻛﻞﱡ ﺷﻲﺀٍ ﻫﺎﻟﻚ ﺇﻻﹼ ﻫﻮ ..ﻧﻘﻮﻝ ..ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻏﲑ ﺳﻠﻴﻢ ،
ﻭﺍﻟﺘﻮﺟﻪ ﰲ – ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻳﻌﲏ ﺗﺴﺪﻳﺪ ﺍﻟﻘﺼﺪ ﳓﻮ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﺘﻢ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ..
) ) ]( ( $Zÿ‹ÏZym šßö‘F{$#ur ÅVºuq»yJ¡¡9$# t•sÜsù “Ï%©#Ï9 }‘Îgô_ur àMôg§_ur ’ÎoTÎﺍﻷﻧﻌﺎﻡ[ ٧٩ :
) 4’n?tã <@Ÿ2 uqèdur &äó_x« 4’n?tã â‘ωø)tƒ Ÿw ãNx6ö/r& !$yJèd߉tnr& Èû÷,s#ã_§‘ WxsWtB ª!$# z>uŽŸÑur
ﻭﺳﺨﺮﻫﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻻﻣﺘﺤﺎﻧﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﻫﻲ ﺯﺍﺋﻠﺔ ﻓﺎﻧﻴﺔ ،ﻭﻻ ﻳﺒﻘﻰ ﺇﻻﹼ ﻗﺼﺪ ﺍﷲ ﺗﻌﺎﱃ
ﻣﻦ ﺇﳚﺎﺩﻫﺎ ،ﻭﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺳﺨﺮ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﻟﻴﻬﺎ ..
) yìtB äíô‰s? Ÿwur ..ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻊ ﺳﻴﺎﻕ ﺍﻟﻘﻮﻝ ﺍﶈﻴﻂ ﺎ ..
] ( tbqãèy_ö•è? Ïmø‹s9Î)ur â/õ3çtø:$# ã&s! 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä. 4 uqèd žwÎ) tm»s9Î) Iw ¢ t•yz#uä $·g»s9Î) «!$#
ﺍﻟﻘﺼﺺ ، [ ٨٨ :ﻓﺈﻧﻨﺎ ﺳﻨﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ :ﻻ ﺗﺸﺮﻙ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺇﳍﺎﹰ ﺁﺧﺮ ،ﻓﻼ ﺇﻟﻪ
ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻛﻞﱡ ﺷﻲﺀٍ ﳑﺎ ﺗﺸﺮﻙ ﺑﻪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﳑﺎ ﱂ ﺗﺸﺮﻙ ﺑﻪ ،ﺳﻴﻬﻠﻚ ،ﻭﻻ
ﻳﺒﻘﻰ ﺇﻻﹼ ﻗﺼﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻣﺘﺤﺎﻧﻚ ﰲ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺗﺴﺨﲑﻫﺎ ﺑﲔ ﻳﺪﻳﻚ ،
ﻭﺍﳊﻜﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﷲ ﺗﻌﺎﱃ ،ﻭﺇﻟﻴﻪ ﺳﺘﺮﺟﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ..
ﻭﻫﻨﺎﻙ ﺻﻮﺭﺓﹲ ﻗﺮﺁﻧﻴﺔﹲ ﺃﹸﺧﺮﻯ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
) ] ( ÏQ#t•ø.M}$#ur È@»n=pgø:$# rèŒ y7În/u‘ çmô_ur 4’s+ö7tƒur ÇËÏÈ 5b$sù $pköŽn=tæ ô`tB ‘@ä.ﺍﻟﺮﲪﻦ ٢٦ :
– [ ٢٧
ﻓﻔﻲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( y7În/u‘ çmô_ur 4’s+ö7tƒurﻧﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ‘ ، ( y7În/uﻭﱂ
ﻳﻘﻞ ) ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺍﻟﺮﺏ ، ( ﻭﺑﺎﻟﺘﺎﱄ ﻧﺮﻯ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﳜﺺ ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﻟﺮﺏ ﻋﺰ ﻭﺟﻞﹼ ﻟﻜﻞﱢ
ﻓﺮﺩ ﻣﻦ ﺧﺼﻮﺻﻴﺔ ﻻﻣﺘﺤﺎﻧﻪ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﺇﻳﺎﻩ ﺳﻴﻔﲎ ﻭﻳﺰﻭﻝ ،ﻭﻻ ﻳﺒﻘﻰ ﻣﻨﻪ ﺇﻻﹼ ﻣـﺎ
ﰎﹼ ﺗﺴﺪﻳﺪﻩ ﻣﻦ ﺍﻟﻘﺼﺪ ﻭﺍﳍﺪﻑ ﺑﺎﺗﺠﺎﻩ ﺭﺏ ﻫﺬﺍ ﺍﳌﹸﻤﺘﺤﻦ ..
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻣﱰﹼﻩ ﻋﻦ ﺍﻟﺸﻴﺌﻴﺔ ،ﻭﻋﻦ ﺧﻮﺍﺹ ﻋﺎﱂ ﺍﻷﺷﻴﺎﺀ ) ﻋﺎﱂ ﺍﳋﻠﻖ (
،ﺳﻮﺍﺀٌ ﺍﳉﺎﻧﺐ ﺍﶈﺴﻮﺱ ﺃﻡ ﻏﲑ ﺍﶈﺴﻮﺱ ،ﻷﻥﹼ ﻛﻞﹼ ﻣﻮﺟﻮﺩﺍﺕ ﻋـﺎﱂ ﺍﳋﻠـﻖ ﻭﺍﻟﺘﺸـﻴﺆ
ﳏﻜﻮﻣﺔﹲ ﻟﻘﻮﺍﻧﲔ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﺃﻭ ﻗﺎﺑﻠﺔ ﻷﻥ ﺗﻜﻮﻥ ﳏﻜﻮﻣﺔﹰ ﳍـﺬﻩ ﺍﻟﻘـﻮﺍﻧﲔ
ﻛﻤﺎ ﺭﺃﻳﻨﺎ ..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﻭﺍﺿﺤﺔﹰ ﺟﻠﻴﺔﹰ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ
) ] ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9ﺍﻟﺸﻮﺭﻯ [ ١١ :
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﺗﺰﻳﺪ ﰲ ﺑﻴﺎﻥ ﺍﺑﺘﻌﺎﺩ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻋﻦ ﺍﻟﺸﻴﺌﻴﺔ ..ﻓﻠﻮ ﻗﺎﻝ
ﺍﷲ ﺗﻌﺎﱃ ) ﻟﻴﺲ ﻣﺜﻠﻪ ﺷﻲﺀ ( ﺩﻭﻥ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ،ﻟﺮﺑﻤﺎ ﻳﺘﺴﺮﺏ ﺇﱃ ﺍﻟﺬﻫﻦ ﺃﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ
٢٧ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﺷﻲﺀٌ ﻭﻟﻜﻦ ﳜﺘﻠﻒ ﻋﻦ ﺑﺎﻗﻲ ﺍﻷﺷﻴﺎﺀ ..ﺑﻴﻨﻤﺎ ﺑﻮﺟﻮﺩ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻧﺮﻯ ﺑﻴﺎﻧﺎﹰ ﻳﻔﻴـﺪ ﺃﻥﹼ ﺍﷲ
ﺗﻌﺎﱃ ﻻ ﻳﻮﺟﺪ ﰲ ﻋﺎﱂ ﺍﻷﺷﻴﺎﺀ ﻣﺜﻠﻪ ،ﻭﻻ ﻣﺜﻞ ﻣﺜﻠﻪ ) .. ( ¾ÏmÎ=÷WÏJx.
..ﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﺭﺩ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻛﻠﻤﺔ ) ( È@sVyJx.ﰲ ﺍﳌﻘﺎﺭﻧﺔ
ﺑﲔ ﺁﺩﻡ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ..
) )ãbqä3u‹sù `ä. ¼çms9 tA$s% ¢OèO 5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ
( ] ﺁﻝ ﻋﻤﺮﺍﻥ [ ٥٩ :
ﺇﻥﹼ ﺧﻠﻖ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺸﺒﻪ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﺜﻠـﻪ ﲤﺎﻣـﺎﹰ ،
ﻭﺇﻧﻤﺎ ﻛﻤﺜﻠﻪ ..ﺻﺤﻴﺢ ﺃﻥﹼ ﻛﻠﻴﻬﻤﺎ ﻭﻟﺪ ﺩﻭﻥ ﺃﺏ ،ﻭﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺗﺮﺍﺏ ﺩﻭﻥ ﻣﺮﺍﺣﻞ ﺍﳋﻠﻖ
ﺍﳌﻌﺮﻭﻓﺔ ﺃﺛﻨﺎﺀ ﺍﳊﻤﻞ ،ﻭﻟﻜﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﺪ ﻣﻦ ﺃﻡ )) ﻟﻴﺲ ﲟﻔﻬﻮﻡ ﺍﻟﻮﻻﺩﺓ ﺍﻟﻨﺎﲡـﺔ
ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﻄﻔﺔ ﻣﻊ ﺍﻟﺒﻮﻳﻀﺔ ﻛﺒﺎﻗﻲ ﻧﺴﺎﺀ ﺍﻷﺭﺽ ،ﻭﺇﻧﻤﺎ ﲟﻔﻬـﻮﻡ ﺍﳊﻤـﻞ ﻟﺴـﺎﻋﺎﺕ
ﳏﺪﻭﺩﺓ (( ،ﺑﻴﻨﻤﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻮﻟﺪ ﻣﻦ ﺃﻡ ، ﲟﻌﲎ ﱂ ﻳﺤﻤﻞ ﰲ ﺭﺣﻢ ﺃﻧﺜﻰ ..
..ﻓﻜﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﺣﻴﻨﻤﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﻛﻠﻤﺔ ﻣﺜﻞ ) ، ( È@sVyJx.ﻧﺮﺍﻫﺎ ﺗﺨﺮﹺﺝ ﺍﳌﻤﺎﺛﻠـﺔ
ﻣﻦ ﺳﺎﺣﺔ ﻭﺍﺣﺪﺓ ﺇﱃ ﺳﺎﺣﺘﲔ ﺑﻴﻨﻬﻤﺎ ﺍﺧﺘﻼﻑ ...ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥ ﻧﻔﻲ ﺍﳌﻤﺎﺛﻠﺔ ﺍﳌﻘﺮﻭﻧـﺔ
ﺑﻜﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9ﺗﺨﺮﺝ ﺍﳌﻤﺎﺛﻠـﺔ ﻣـﻦ ﺃﻱ
ﺳﺎﺣﺔ ﻛﺎﻧﺖ ..
ﻓﺎﺟﺘﻤﺎﻉ ﻛﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻊ ﻛﻠﻤﺔ ﻣﺜﻞ ) ، ( ¾ÏmÎ=÷WÏJx.ﻳﻌﲏ ﺃﻥﹼ ﺍﻟﺘﺸﺒﻴﻪ ﻫﻮ ﲟﺜﻞ ﺍﳌﺜﻞ ،
ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺘﺸﺒﻴﻪ ﻳﻨﺘﻘﻞ ﻣﻦ ﺍﳌﻤﺎﺛﻠﺔ ﰲ ﺍﻟﺬﺍﺕ ﺇﱃ ﺍﳌﻤﺎﺛﻠﺔ ﰲ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﺍﳌﻌﻨﻴﺔ ﻣﻦ ﻣﻨﻈﺎﺭ
ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ..
) Èe@ä. ’Îû Ÿ@Î/$uZy™ yìö7y™ ôMtFu;/Rr& >p¬6ym È@sVyJx. «!$# È@‹Î6y™ ’Îû óOßgs9ºuqøBr& tbqà)ÏÿZムtûïÏ%©!$# ã@sW¨B
) ( ( $\F÷•t/ ôNx‹sƒªB$# ÏNqç6x6Zyèø9$# È@sVyJx. uä!$uŠÏ9÷rr& «!$# Âcrߊ `ÏB (#rä‹sƒªB$# šúïÏ%©!$# ã@sWtB
] ﺍﻟﻌﻨﻜﺒﻮﺕ [ ٤١ :
ÉAºuqøBF{$# ’Îû Ö•èO%s3s?ur öNä3oY÷•t/ 7•äz$xÿs?ur ×puZƒÎ—ur ×qølm;ur Ò=Ïès9 $u‹÷R‘‰9$# äo4qu‹ysø9$# $yJ¯Rr& (#þqßJn=ôã$# )
] ( ¼çmè?$t7tR u‘$¤ÿä3ø9$# |=yfôãr& B]ø‹xî È@sVyJx. ( ω»s9÷rF{$#urﺍﳊﺪﻳﺪ [ ٢٠ :
) ] ( 4 #I‘$xÿó™r& ã@ÏJøts† Í‘$yJÅsø9$# È@sVyJx. $ydqè=ÏJøts† öNs9 §NèO sp1u‘öq-G9$# (#qè=ÏdJãm tûïÏ%©!$# ã@sVtB
ﺍﳉﻤﻌﺔ [ ٥ :
( ،ﻳﻌﲏ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ) 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9 ﺇﺫﺍﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﻟﻴﺲ ﻛﺎﻷﺷﻴﺎﺀ ،ﻭﻟﻴﺴﺖ ﺻﻔﺎﺗﻪ ﻛﺼﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ،ﻓﺴﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻭﻛﻞﱡ ﺻﻔﺎﺗﻪ ﻟﻴﺴـﺖ
ﻛﻤﺎ ﻫﻲ ﻋﻨﺪ ﺍﻷﺷﻴﺎﺀ ..
..ﻭﻟﻨﻌﺪ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﺬﺍﺕ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ،
ﻭﺍﻟﱵ ﺗﻜﻮﻥ – ﺣﲔ ﻭﺟﻮﺩﻫﺎ ﺧﺎﺭﺝ ﺍﳉﺴﺪ – ﻏﲑ ﺧﺎﺿﻌﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..
..ﻟﻘﺪ ﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﺣﲔ ﺍﳌﻮﺕ ﻭﰲ ﺍﳌﻨﺎﻡ ،ﺗﻜﻮﻥ ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺧـﺎﺭﺝ
ﺃﺟﺴﺎﺩﻫﺎ ﺍﳌﺎﺩﻳﺔ ،ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﻗﺪ ﺗﻮﻓﹼﺎﻫﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﺍﺳﺘﺮﺟﻌﻬﺎ ﻓﺄﺧﺮﺟﻬﺎ ﻣﻦ ﺍﻟﻌﺎﱂ
ﺍﶈﺴﻮﺱ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﺇﱃ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..
4Ó|Ós% ÓÉL©9$# Û•Å¡ôJçŠsù ( $ygÏB$oYtB ’Îû ôMßJs? óOs9 ÓÉL©9$#ur $ygÏ?öqtB tûüÏm }§àÿRF{$# ’®ûuqtGtƒ ª!$# )
šcrã•©3xÿtGtƒ 5Qöqs)Ïj9 ;M»tƒUy š•Ï9ºsŒ ’Îû ¨bÎ) 4 ‘‡K|¡•B 9@y_r& #’n<Î) #“t•÷zW{$# ã@Å™ö•ãƒur |NöqyJø9$# $pköŽn=tæ
( ] ﺍﻟﺰﻣﺮ [ ٤٢ :
..ﻭﺍﺿﺢ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻳﺘﻮﻓﹼﺎﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﻨﺎﻣﻬﺎ ،ﻭﺣﲔ
ﻣﻮﺎ ،ﻓﻴﺴﺘﺮﺟﻌﻬﺎ ﻣﻦ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺗﺴﺠﻦ ﻓﻴﻪ ﰲ ﻗﻔﺺ ﺍﳉﺴﺪ ،ﺇﱃ
ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺃﺗﺖ ﻣﻨﻪ ﻗﺒﻞ ﺣﻠﻮﳍﺎ ﰲ ﺍﳉﺴﺪ ..ﻭﻭﺍﺿـﺢ ﰲ
ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﱂ ﲤﺖ ﻳﺮﺳﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺟﺴﺪﻫﺎ ﺣﲔ ﺍﻟﻴﻘﻈﺔ ،ﻭﰲ ﻫﺬﺍ ﺑﻴـﺎﻥﹲ
٢٩ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﺻﺮﻳﺢ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﻟﻮﻋﻲ ﻭﺍﻟﺬﺍﺕ ،ﻭﻫﻲ ﺍﻟﻜﻴﺎﻥ ﺍﳌﹸﻤﺘﺤﻦ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﻋﱪ ﺳـﻜﻨﻬﺎ
ﰲ ﺍﳉﺴﺪ ﺍﳊﻲ..
ﻓﺄﺻﻞ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻨﻔﺲ ﺍﺮﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻭﺍﻟﱵ ﺗﺪﺧﻞ ﻋـﺎﱂ
ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻭﲣﻀﻊ ﻟﻘﻮﺍﻧﻴﻨﻪ ﻋﱪ ﺍﳉﺴﺪ ﺍﳌﺎﺩﻱ ﺍﳊﻲ .. ﻭﻟـﺬﻟﻚ ﻓﺎﳋﻄـﺎﺏ
ﺍﻟﻘﺮﺁﱐ ﺍﳌﻮﺟﻪ ﻟﻺﻧﺴﺎﻥ ،ﻫﻮ ﺧﻄﺎﺏ ﻣﻮﺟﻪ – ﰲ ﺍﻷﺻﻞ – ﺇﱃ ﺍﻟﻨﻔﺲ ،ﻓﺎﻹﻧﺴﺎﻥﹸ ﻧﻔـﺲ
ﺗﻤﺘﺤﻦ ﰲ ﻭﻋﺎﺀ ﺍﳉﺴﺪ ..
ÏmŠÏù öNà6èWyèö7tƒ §NèO Í‘$pk¨]9$$Î/ OçFômt•y_ $tB ãNn=÷ètƒur È@ø‹©9$$Î/ Nà69©ùuqtGtƒ “Ï%©!$# uqèdur )
] ( ( ‘wK|¡•B ×@y_r& #Ó|Óø)ã‹Ï9ﺍﻷﻧﻌﺎﻡ [ ٦٠ :
ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﻣﻮﺟﻪ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﺴﺎﻛﻨﺔ ﰲ ﺍﳉﺴﺪ ..ﻓﻜﻠﻤﺔ ) ( Nà69©ùuqtGtƒ
ﻫﻲ – ﻛﻤﺎ ﻧﺮﻯ – ﺧﻄﺎﺏ ﻟﻺﻧﺴﺎﻥ ﻛﻨﻔﺲﹴ ﳎﺮﺩﺓ ﻋﻦ ﺍﳉﺴﺪ ..ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ
ﺗﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..
) (#þqã_Ì•÷zr& óOÎgƒÏ‰÷ƒr& (#þqäÜÅ™$t/ èps3Í´¯»n=yJø9$#ur ÏNöqpRùQ$# ÏNºt•yJxî ’Îû šcqßJÎ=»©à9$# ÏŒÎ) #“t•s? öqs9ur
..ﺇﻥﹼ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻲ ﺍﻟﱵ ﲢﺲ ﺑﺎﻷﱂ ﻭﺍﻟﻠﺬﹼﺓ ،ﻭﺑﻮﺍﺑﺎﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﺣﺎﺳـﻴﺲ ﰲ
ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻫﻲ ﻋﻨﺎﺻﺮ ﺍﳉﺴﺪ ﺍﳊﻲ .. ﻭﺣﻴﻨﻤﺎ ﺗﻐـﺎﺩﺭ ﺍﳉﺴـﺪ ، ﻓـﺈﻥﹼ
٣٠ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﻷﺣﺎﺳﻴﺴﻬﺎ ﺑﻮﺍﺑﺎﺕ ﺃﹸﺧﺮﻯ ﻏﲑ ﻫﺬﻩ ﺍﻟﺒﻮﺍﺑﺎﺕ ﺍﳌﺎﺩﻳﺔ ،ﻷﻧﻬﺎ ﺗﻜﻮﻥ ﻗﺪ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﻋﺎﱂﹴ ﺁﺧﺮ
ﻏﲑ ﻣﺎﺩﻱ ..
ﻓﺄﺛﻨﺎﺀ ﺃﺣﻼﻣﻨﺎ ﰲ ﺍﻟﻨﻮﻡ ﳓﺲ ﺑﺎﻟﻠﺬﹼﺓ ﻭﺍﻷﱂ ،ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﹼ ﺍﳉﺴﺪ ﱂ ﻳﺘﻌﺮﺽ ﻷﻱ
ﻣﺆﺛﱢﺮﹴ ﻣﺎﺩﻱ ﻳﺆﺩﻱ ﺇﱃ ﺗﻠﻚ ﺍﻷﺣﺎﺳﻴﺲ ..ﻭﺣﲔ ﺧﻀﻮﻋﻨﺎ ﻟﻠﺘﺨﺪﻳﺮ ﺍﳉﺮﺍﺣـﻲ ،ﻻ ﳓـﺲ
ﺑﺎﻷﱂ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻌﺮﺽ ﺃﺟﺴﺎﺩﻧﺎ ﻟﻠﻌﻤﻞ ﺍﳉﺮﺍﺣﻲ ،ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥﹼ ﺃﻧﻔﺴـﻨﺎ ﻛﺎﻧـﺖ
ﺃﺛﻨﺎﺀ ﺍﻟﺘﺨﺪﻳﺮ ﺧﺎﺭﺝ ﺃﺟﺴﺎﺩﻧﺎ ،ﻭﺣﲔ ﻋﻮﺩﺎ ﺇﱃ ﻫﺬﻩ ﺍﻷﺟﺴﺎﺩ ﺑﻌـﺪ ﺯﻭﺍﻝ ﺗـﺄﺛﲑ ﻣـﺎﺩﺓ
ﺍﻟﺘﺨﺪﻳﺮ ،ﻳﺒﺪﺃ ﺇﺣﺴﺎﺱ ﺃﻧﻔﺴﻨﺎ ﺑﺎﻷﱂ ..
..ﺇﻥﹼ ﻣﺎ ﻧﺮﻳﺪ ﻗﻮﻟﹶﻪ ﻫﻮ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﰲ ﺍﳌﻨﺎﻡ ﺗﺮﻯ ﺩﻭﻥ ﺁﻟﻴﺔ ﺍﻟﻌﲔ ﺍﻟﻀﻮﺋﻴﺔ ،ﻭﺗﺴﻤﻊ ﺩﻭﻥ
ﺁﻟﻴﺔ ﺍﻷﺫﻥ ﺍﻟﺴﻤﻌﻴﺔ ،ﻭ ، ....... ﻭﻣﺎ ﻧﺮﻳﺪ ﻗﻮﻟﹶﻪ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺗﻌﺮﺽ ﺍﻵﻟﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻷﺣﺎﺳﻴﺴﻨﺎ
) ﺃﻋﻀﺎﺀ ﺟﺴﺪﻧﺎ ( ﻟﻠﻌﻤﻠﻴﺎﺕ ﺍﳉﺮﺍﺣﻴﺔ ﺃﺛﻨﺎﺀ ﻟﻠﺘﺨﺪﻳﺮ ،ﻻ ﻳﺮﺍﻓﻘﻪ ﺃﱂﹲ ،ﻷﻥﱠ ﺃﻧﻔﺴﻨﺎ ﺍﻟﱵ ﲢﺲ
ﺑﺎﻷﱂ ﺗﻜﻮﻥ ﺧﺎﺭﺝ ﺃﺟﺴﺎﺩﻧﺎ ..ﻭﻛﻞﱡ ﺫﻟﻚ ﺃﺩﻟﹼﺔﹲ ﻋﻘﻠﻴﺔﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﺟﻮﻫﺮ ﻏﲑ ﻣـﺎﺩﻱ ،
ﻭﺗﺘﻔﺎﻋﻞ ﻣﻊ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳊﺲ ﻋﱪ ﺍﳉﺴﺪ ﺍﳊﻲ ﺍﻟﺬﻱ ﺗﺴﻜﻨﻪ ..
..ﻭﳑﺎ ﻳﺆﻛﱢﺪ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﳎﺮﺩﺓﹲ ﻋﻦ ﺍﳌﺎﺩﺓ ،ﻫﻮ ﺃﻧﻨﺎ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﻻ ﳓـﺲ ﺑﺎﻟﺰﻣـﺎﻥ ﻭﻻ
ﺑﺎﳌﻜﺎﻥ ..
..ﺇﻥﹼ ﺍﳉﺴﺪ ﺍﳊﻲ ﲝﻴﺎﺗﻪ ﻭﻧﺒﻀﻪ ﻭﺣﺮﻛﺔ ﻣﻜﻮﻧﺎﺗﻪ ﺍﻟﺪﺍﺧﻠﻴﺔ ،ﻟﻴﺲ ﺃﻛﺜﺮ ﻣـﻦ ﻭﻋـﺎﺀٍ
ﻟﻠﻨﻔﺲ ،ﻭﺁﻟﻴﺔ ﻣﺎﺩﻳﺔ ﻷﺣﺎﺳﻴﺴﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ..ﻭﺍﳉﺴﺪ ﻳﻌﻤﻞ – ﻋﱪ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺭﺍﺩﻳـﺔ –
ﺑﺄﻣﺮ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ،ﻭﻳﺴﺘﺠﻴﺐ ﻟﺸﻬﻮﺍﺎ ﻭﺭﻏﺒﺎﺎ ..ﺑﺎﳌﻘﺎﺑﻞ ﻓﺈﻥﹼ ﺍﻟﻨﻔﺲ ﻋﻨـﺪﻣﺎ ﲢـﻞﱡ ﰲ
ﺍﳉﺴﺪ ﺗﺼﺒﺢ ﳏﻜﻮﻣﺔﹰ ﻹﻃﺎﺭ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳉﺴﺪ ..ﻓﺎﻟﻌﻼﻗﺔ ﺑﲔ
ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﺗﺸﺒﻪ – ﺇﱃ ﺩﺭﺟﺔ ﻣﺎ – ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺴﺎﺋﻞ ﻭﺍﻟﻮﻋﺎﺀ ﺍﻟـﺬﻱ ﳛـﻮﻱ ﻫـﺬﺍ
ﺍﻟﺴﺎﺋﻞ ،ﻓﻔﻲ ﺣﲔ ﺃﻥﹼ ﺍﻟﺴﺎﺋﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﺍﻟﻮﻋﺎﺀَ ﻗﻴﻤﺘﻪ ﺍﻟﻮﻇﻴﻔﻴﺔ ،ﻓﺈﻥﹼ ﺍﻟﻮﻋﺎﺀ ﻳﻔـﺮﺽ
ﻋﻠﻰ ﺍﻟﺴﺎﺋﻞ ﺷﻜﻠﹶﻪ ﻭﺗﻜﻮﻳﻨﻪ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﻮﻋﺎﺀ ..
..ﻭﳓﻦ ﻻ ﻧﻨﻜﺮ – ﺃﺑﺪﺍﹰ – ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ،ﻓﺄﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﺗﻌﻮﺩ ﺍﻟﻨﻔﺲ ﺇﱃ
ﺍﳉﺴﺪ ﻋﻨﺪ ﻋﺘﺒﺔ ﳏﺪﺩﺓ ﻣﻦ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺴﺪ ..ﻭﺍﻟﺘﺨﺪﻳﺮ ﺍﳉﺮﺍﺣﻲ ﺍﻟﺬﻱ ﻳـﺆﺩﻱ ﺇﱃ
ﺇﺧﺮﺍﺝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ،ﻫﻮ ﻣﺎﺩﺓ ﻧﻀﻌﻬﺎ ﰲ ﻫﺬﺍ ﺍﳉﺴﺪ ..
٣١ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻠﻐﻲ ﺍﻻﻧﻔﺼﺎﻝ ﺍﻟﺘﺎﻡ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ،ﺍﻟﻠﺬﻳﻦ ﻳﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻋﺎﳌﲔ
ﻣﺘﻤﺎﻳﺰﻳﻦ ،ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺧﺼﻮﺻﻴﺘﻪ ﺍﳋﺎﺻﺔ ﺑﻪ ،ﳘﺎ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ،
ﻭﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..
..ﻫﺬﻩ ﺍﻟﺰﻭﺟﻴﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻧﺮﺍﻫﺎ ﺗﺘﺠﻠﹼﻰ ﰲ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻸﻣـﻮﺭ ﻭﺍﻷﺷـﻴﺎﺀ ﰲ
ﺣﻴﺎﺗﻨﺎ ،ﻋﱪ ﺯﻭﺟﲔ ﳐﺘﻠﻔﲔ ﻣﻦ ﺍﻹﺩﺭﺍﻙ ..
] – [ ١ﻫﻨﺎﻙ ﻣﺴﺎﺋﻞ ﻧﺘﺼﻮﺭﻫﺎ ﻛﻜﻠﻴﺎﺕ ﳎﺮﺩﺓ ، ﺩﻭﻥ ﺃﻥ ﻧﺴﺘﻄﻴﻊ ﺗﺼﻮﺭ ﻧﻘﻴﻀﻬﺎ ،
ﻭﻻ ﺑﺄﻱ ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ..ﻓﻌﻘﻠﻨﺎ ﺍﻟﺬﻱ ﻳﺘﺼﻮﺭ ﺍﻻﺛﻨﲔ ) ﻛﺮﻗﻢﹴ ﳎﺮﺩ ﻋﻦ ﺃﻱ ﺟﺰﺋﻴـﺔ
ﻣﺎﺩﻳﺔ ( ﺃﻛﱪ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ،ﻻ ﳝﻜﻨﻪ ﺗﺼﻮﺭ ﻧﻘﻴﺾ ﺫﻟﻚ ﻭﻫﻮ ﺃﻥﹼ ﺍﻟﻮﺍﺣﺪ ﺃﻛﱪ ﻣﻦ ﺍﻻﺛـﻨﲔ ،
ﻭﺫﻟﻚ ﰲ ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﺮﺩﺓ ﻋﻦ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ..
..ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻳﺘﺒﻊ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﻟﻠﻨﻔﺲ ﺍﺮﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ..ﻭﻻ ﳝﻜﻨﻨـﺎ
ﺗﺼﻮﺭ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﺍﳌﺘﻨﺎﻗﻀﺘﲔ ﺇﻻﹼ ﺇﺫﺍ ﺃﻧﺰﻟﻨﺎﳘﺎ ﺇﱃ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ) ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜـﺎﻥ
ﻭﺍﻟﺰﻣﺎﻥ ( ..ﻓﺎﻟﺘﻔﹼﺎﺣﺔ ﺍﻟﻜﺒﲑﺓ ﺃﻛﱪ ﻣﻦ ﺗﻔﹼﺎﺣﺘﲔ ﺻﻐﲑﺗﲔ ..
..ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ) ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﺮﺩﺓ ﻋﻦ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ( ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ
ﺍﻟﻨﻔﺲ ﺍﺮﺩﺓ ،ﺗﻨﺒﻊ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺍﻹﻧﺴﺎﻥ ..ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﹶـﺪﺭ (
ﻛﻴﻒ ﺃﻥﹼ ﺗﻌﻠﹼﻖ ﺍﻹﺭﺍﺩﺓ) * ( ﺑﺎﻟﻨﻔﺲ ﺍﺮﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ،ﻳﺘﺠﻠﹼـﻰ ﰲ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﻋﺪﻡ ﺗﻌﻠﹼﻖ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﺑﺈﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ..
..ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻴﺴﺮ ﻧﻘﻴﺾ ﺍﻟﻌﺴﺮ ،ﻓﺈﻧﻨﺎ ﻧﺮﻯ ﻋﺪﻡ ﻋﻄﻔﻬﻤﺎ ﻋﻠـﻰ ﺇﺭﺍﺩﺓ ﻭﺍﺣـﺪﺓ ،
ﻭﺑﺎﻟﺘﺎﱄ ﻧﺮﻯ ﺗﻜﺮﺍﺭ ﻛﻠﻤﺔ ) ( ߉ƒÌ•ãƒﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :
) ] ( uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒﺍﻟﺒﻘﺮﺓ [ ١٨٥ :
ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﲔ ﺍﳊﺮﺝ ﻭﺍﻟﺘﻄﻬﲑ :
) * ( ﻛﻨﺎ ﻗﺪ ﻋﺮﻓﻨﺎ ﺍﻹﺭﺍﺩﺓ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﹶﺪﺭ ( ﺑﺄﻧﻬﺎ :ﺍﻟﻘﺼﺪ ﻭﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ،ﻭﺃﻧﻬﺎ ﺩﻭﻥ
ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ،ﻭﺗﺘﺤﻮﻝ ﺇﱃ ﻣﺸﻴﺌﺔ ﺑﻌﺪ ﲢﻘﻴﻖ ﺍﳍﺪﻑ ﺍﳌﹸﺮﺍﺩ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ
..
٣٢ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
¼çmtGyJ÷èÏR §NÏGãŠÏ9ur öNä.t•ÎdgsÜãŠÏ9 ߉ƒÌ•ãƒ `Å3»s9ur 8lt•ym ô`ÏiB Nà6ø‹n=tæ Ÿ@yèôfuŠÏ9 ª!$# ߉ƒÌ•ãƒ $tB )
] ( šcrã•ä3ô±n@ öNà6¯=yès9 öNä3ø‹n=tæﺍﳌﺎﺋﺪﺓ [ ٦ :
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﲔ ﺍﻟﺴﻮﺀ ﻭﺍﻟﺮﲪﺔ :
) ] ( 4 ZptHôqy‘ ö/ä3Î/ yŠ#u‘r& ÷rr& #¹äþqß™ öNä3Î/ yŠ#u‘r& ÷bÎ) «!$# z`ÏiB /ä3ßJÅÁ÷ètƒ “Ï%©!$# #sŒ `tB ö@è%
ﺍﻷﺣﺰﺍﺏ [ ١٧ :
..ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺘﺎﻥ ﻏﲑ ﻣﺘﻨﺎﻗﻀﺘﲔ ،ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﻋﻄﻔﻬﻤﺎ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﻭﺍﺣـﺪﺓ
..ﻓﺎﻟﺘﺒﻴﺎﻥ ﻭﺍﳍﺪﺍﻳﺔ ﻣﺴﺄﻟﺘﺎﻥ ﻟﻴﺴﺘﺎ ﻣﺘﻨﺎﻗﻀﺘﲔ ..ﺑﻞ ﻣﺘﻜﺎﻣﻠﺘﲔ ،ﻭﻟﺬﻟﻚ ﻳﻤﻜﻦ ﺗﻌﻠﹼﻘﻬﻤـﺎ
ﺑﺈﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ :
ª!$#ur 3 öNä3ø‹n=tæ z>qçGtƒur öNà6Î=ö6s% `ÏB z`ƒÏ%©!$# z`oYß™ öNà6tƒÏ‰öhtƒur öNä3s9 tûÎiüt7ãŠÏ9 ª!$# ߉ƒÌ•ãƒ )
] ( ÒOŠÅ3ym íOŠÎ=tæﺍﻟﻨﺴﺎﺀ [ ٢٦ :
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﲔ ﺍﻟﺘﻄﻬﲑ ﻭﺇﲤﺎﻡ ﺍﻟﻨﻌﻤﺔ :
) ] ( öNä3ø‹n=tæ ¼çmtGyJ÷èÏR §NÏGãŠÏ9ur öNä.t•ÎdgsÜãŠÏ9 ߉ƒÌ•ãƒ `Å3»s9urﺍﳌﺎﺋﺪﺓ [ ٦ :
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﲔ ﺇﻳﻘﺎﻉ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻭﺑﲔ ﺍﻟﺼﺪ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ :
)ÎŽÅ£÷•yJø9$#ur Ì•÷Ksƒø:$# ’Îû uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNä3uZ÷•t/ yìÏ%qムbr& ß`»sÜø‹¤±9$# ߉ƒÌ•ãƒ $yJ¯RÎ )
] ( tbqåktJZ•B LäêRr& ö@ygsù ( Ío4qn=¢Á9$# Ç`tãur «!$# Ì•ø.ÏŒ `tã öNä.£‰ÝÁtƒurﺍﳌﺎﺋﺪﺓ [ ٩١ :
..ﻭﻫﻜﺬﺍ ..ﻓﺎﻟﻌﻘﻞ ﺍﺮﺩ ﻭﺍﻹﺭﺍﺩﺓ ،ﻳﺘﺒﻌﺎﻥ ﻟﻠﻨﻔﺲ ﺍﺮﺩﺓ ﻋﻦ ﺍﳉﺴﺪ ﻭﻋـﻦ ﻋـﺎﱂ
ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ..
] – [ ٢ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻧﺴﺘﻄﻴﻊ ﺗﺼﻮﺭﻫﺎ ﻭﺗﺼﻮﺭ ﻧﻘﻴﻀـﻬﺎ ﰲ ﺍﻟﻮﻗـﺖ ﺫﺍﺗـﻪ ..
ﻓﺘﺼﻮﺭﻧﺎ ﺃﻥﹼ ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳﺆﺩﻱ ﺇﱃ ﺗﻘﻠﹼﺺ ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ،ﻻ ﳝﻨﻊ ﻣﻦ ﺗﺼـﻮﺭﻧﺎ
ﻧﻘﻴﺾ ﺫﻟﻚ ،ﻭﻫﻮ ﺃﻥﹼ ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳﺆﺩﻱ ﺇﱃ ﲤﺪﺩ ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ،ﻓﻨﺤﻦ ﻧﻌﻠﻢ ﺃﻥﹼ
ﺍﳌﺎﺀ ﰲ ﺍﻟﺪﺭﺟﺔ ) ( ٤+ﻣﺌﻮﻳﺔ ،ﺗﺒﺪﺃ ﺃﻗﻄﺎﺭ ﺟﺴﻤﻪ ﺑﺎﻟﺘﻤﺪﺩ ﻣﻊ ﺍﳔﻔﺎﺽ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ..
٣٣ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺬﻱ ﳛﻤﻞ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ،ﻳﺘﺒﻊ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺗﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ
ﺍﺮﺩﺓ ) ﺑﻌﺪ ﺣﻠﻮﳍﺎ ﰲ ﺍﳉﺴﺪ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ( ﻣﻊ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ
ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻨﺎﻩ ﻣﻦ ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴـﺎﺕ ﺍـﺮﺩﺓ ﺇﱃ
ﺳﺎﺣﺔ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ،ﺣﻴﻨﻤﺎ ﺗﺼﻮﺭﻧﺎ ﺍﻟﺘﻔﹼﺎﺣﺔ ﺍﻟﻜﺒﲑﺓ ﺃﻛﱪ ﻣﻦ ﺗﻔﹼﺎﺣﺘﲔ ﺻـﻐﲑﺗﲔ ،
ﺑﻌﺪ ﻋﺠﺰ ﺗﺼﻮﺭﻧﺎ ﺍﻟﻌﻘﻠﻲ ﺍﺮﺩ ﰲ ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴﺎﺕ ﻋﻦ ﺗﺼﻮﺭ ﺍﻟﻮﺍﺣﺪ ﺃﻛﱪ ﻣﻦ ﺍﻻﺛﻨﲔ ..
ﻭﺳﺎﺣﺔﹸ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ﻫﺬﻩ ﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( – ﺫﺍﺎ
ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ..ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧﻪ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﺭﺗﺒـﺎﻁ ﺍﳌﺸـﻴﺌﺔ
ﺍﻟﻮﺍﺣﺪﺓ ﲟﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ..
..ﻓﺒﺴﻂﹸ ﺍﻟﺮﺯﻕ ﻫﻮ ﻧﻘﻴﺾ ﺍﻟﺘﻀﻴﻴﻖ ﻓﻴﻪ ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻧﺮﻯ ﺗﻌﻠﹼـﻖ ﻫـﺎﺗﲔ
ﺍﳌﺴﺄﻟﺘﲔ ﺍﳌﺘﻨﺎﻗﻀﺘﲔ ﲟﺸﻴﺌﺔ ﻭﺍﺣﺪﺓ :
) ] ( 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ª!$#ﺍﻟﺮﻋﺪ [ ٢٦ :
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻣﺴﺄﻟﱵ ﺍﶈﻮ ﻭﺍﻹﺛﺒﺎﺕ :
) ] ( É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒﺍﻟﺮﻋﺪ [ ٣٩ :
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻣﺴﺄﻟﱵ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺘﺄﺧﺮ :
) ] ( t•¨zr'tGtƒ ÷rr& tP£‰s)tGtƒ br& óOä3ZÏB uä!$x© `yJÏ9ﺍﳌﺪﺛﱢﺮ [ ٣٧ :
..ﻭﻟﺬﻟﻚ ﻋﺮﻓﻨﺎ ﺍﳌﺸﻴﺌﺔ ﺑﺄﻧﻬﺎ :ﺗﻔﺎﻋﻞ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﺮﺩﺓ )) ﻭﺍﻟﱵ ﺗﻨﺘﻤﻲ
ﺇﱃ ﺳﺎﺣﺔ ﺍﻟﻜﻠﻴﺎﺕ ﺍﺮﺩﺓ ﻋﻦ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ (( ﻣﻊ ﺍﻷﺳﺒﺎﺏ ) ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺘﻨﺎﻗﻀـﺔ (
ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ( ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺤﻤﻞ ﺍﳌﺸﻴﺌﺔ ﻟﻠﻤﺘﻨﺎﻗﻀﺎﺕ ﰲ
ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ،ﻳﺘﺒﻊ ﻟﻌﺎﱂ ﺍﻷﺳﺒﺎﺏ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ( ﺍﻟﺬﻱ ﻫﻮ ﺳﺎﺣﺔ ﺗﻔﺎﻋﻞ ﻫﺬﻩ ﺍﳌﺸﻴﺌﺔ ..
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺍﻟﺘﻮﺍﺯﻱ ﺍﻟﺘﺎﻡ ﺑﲔ ﺍﳌﻌﺎﺩﻻﺕ ﺍﻟﺘﺎﻟﻴﺔ ..
٣٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻓﺘﻔﺎﻋﻠﻨﺎ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﻣﻊ ﺃﻱ ﻣﺴﺄﻟﺔ ، ﻳﻜﻮﻥ ﺇﺭﺍﺩﺓﹰ ﺑﺈﺩﺭﺍﻙ ﺍﻟﻜﻠﻴﺔ ﺍـﺮﺩﺓ
ﺍﳌﺮﺗﺒﻄﺔ ﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻋﱪ ﺗﺼﻮﺭ ﺍﳍﺪﻑ ﻭﺍﻟﻘﺼﺪ ﻭﺍﻟﻐﺎﻳﺔ ﲡﺎﻩ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻭﻳﻜﻮﻥ ﻣﺸﻴﺌﺔﹰ
ﺑﺎﻟﻌﻤﻞ ﻣﻦ ﺧﻼﻝ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ) ﺍﻷﺳﺒﺎﺏ ( ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ
ﻭﺍﻟﺰﻣﺎﻥ ..
..ﻭﺍﻹﻧﺴﺎﻥ – ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ – ﳝﻠﻚ ﺇﺭﺍﺩﺓﹰ ﻣﺴﺘﻘﻠﹼﺔﹰ ﺧﺎﺻﺔﹰ ﺑﻪ ،ﺗﻨﺒﻊ – ﻛﻤﺎ ﺭﺃﻳﻨـﺎ
ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﹶﺪﺭ ( – ﻣﻦ ﻧﻔﺴﻪ ﺍﺮﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..ﻭﻫـﺬﻩ
ﺍﻹﺭﺍﺩﺓ ﻗﺪ ﲣﺘﻠﻒ ﻋﻤﺎﹼ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻘﺪ ﻳﺮﻳﺪ ﺷﻴﺌﺎﹰ – ﺃﻭ ﺃﻣﺮﺍﹰ – ﻻ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ..
) ? ] ( 3 not•ÅzFy$# ߉ƒÌ•ãƒ ª!$#ur $u‹÷R‘‰9$# uÚt•tã šcr߉ƒÌ•èﺍﻷﻧﻔﺎﻝ [ ٦٧ :
..ﻭﻟﻜﻦ ..ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺍﳌﺴﺘﻘﻠﹼﺔ ﺍﳋﺎﺻﺔ ﺑﺬﺍﺕ ﺍﻹﻧﺴﺎﻥ ،ﺳﻮﺍﺀٌ ﺍﻟﱵ ﺗﻮﺍﻓﻖ ﻣﺎ ﻳﺮﻳـﺪ
ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻡ ﺍﻟﱵ ﲣﺎﻟﻒ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ..ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺗﻨﻔﻴـﺬﻫﺎ ﰲ ﻋـﺎﱂ
ﺍﳌﺸﻴﺌﺔ ﻋﱪ ﺗﻔﺎﻋﻞ ﺇﺭﺍﺩﺗﻪ ﻣﻊ ﺍﳉﺰﺋﻴﺎﺕ ) ﺍﻷﺳﺒﺎﺏ ( ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥﹶ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻣﺴﺨﺮﺓﹰ
ﺑﲔ ﻳﺪﻳﻪ ؟ ..ﺑﺎﻟﻄﺒﻊ ﻻ ﻳﺴﺘﻄﻴﻊ ﺇﻻﹼ ﺑﺘﺴﺨﲑ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ) ﺍﻷﺳﺒﺎﺏ ( ﺑﲔ ﻳﺪﻳﻪ ..
..ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﳐﻠﻮﻗﺔﹰ ﷲ ﺗﻌﺎﱃ ،ﻭﻫﻲ ﲝﺎﺟﺔ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﰲ
ﻛﻞﱢ ﳊﻈﺔ ﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳﻌﻄﻴﻬﺎ ﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺴﻲ ﻟﻜﻲ ﺗﻘﻮﻡ ﻓﻴﻪ ،ﻭﳌﹼﺎ
ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ) ﺍﻷﺳﺒﺎﺏ ( ﻣﺴﺨﺮﺓﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩﻧﺎ ،ﻓﺈﻥﹼ ﻣﺸـﻴﺌﺘﻨﺎ ﻻ
٣٥ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﲣﺮﺝ – ﺃﺑﺪﺍﹰ – ﻋﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻠﻮﻻ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﺍﳌﺴﺨﺮﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ،ﻣﺎ
ﺍﺳﺘﻄﻌﻨﺎ ﲡﺴﻴﺪ ﺇﺭﺍﺩﺗﻨﺎ ﺇﱃ ﻣﺸﻴﺌﺔ ﰲ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ) ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ﺍﻟـﺬﻱ
ﻧﻤﺘﺤﻦ ﻓﻴﻪ ..
) ] ( 4 ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBurﺍﻹﻧﺴﺎﻥ [ ٣٠ :
ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰎﹼ – ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺑﻌﺪ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺎﻟﺴـﺠﻮﺩ ﻵﺩﻡ
) .. ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sùﺑﻴﻨﻤﺎ ﻧﺮﻯ ﺃﻥﹼ ﻫـﺎﺗﲔ
) ô‰s)s9ur ﺍﻟﻌﺒﺎﺭﺗﲔ ﺗﺼﻮﺭﺍﻥ ﻣﺮﺣﻠﺘﲔ ﲤﹼﺘﺎ ﻗﺒﻞ ﺍﻷﻣـﺮ ﺍﻹﳍـﻲ ﻟﻠﻤﻼﺋﻜـﺔ ﺑﺎﻟﺴـﺠﻮﺩ ﻵﺩﻡ
، ( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yzﻭﻫﺬﺍ ﻳﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﻣـﺎ
) öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ...ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
) §NèO ( ﺗﺮﺩ – ﻛﻤﺎ ﻧﺮﻯ – ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ) ﻟﺘﺸﻤﻞ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ( ،ﻭﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è%ﺧﺎﺻﺔ ﺑﺂﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺣﺪﻩ ..
..ﻭﻫﻜﺬﺍ ﻓﺎﻹﻧﺴﺎﻥﹸ – ﻛﻨﻔﺲ – ﻣﻮﺟﻮﺩ ﰲ ﻋﺎﱂ ﺍﻟﻜﻠﻴﺎﺕ ،ﻭﺫﻟﻚ ﻗﺒﻞ ﻭﻻﺩﺗـﻪ ﰲ
ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ) ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ..ﻭﺑﻌﺪ ﻣﻮﺗﻪ ﺗﻌﻮﺩ ﻧﻔﺴﻪ ﺇﱃ ﻋﺎﳌﻬﺎ ،ﻭﻳﺒﻘﻰ
ﺟﺴﺪﻩ ﺍﳌﺎﺩﻱ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻟﻴﺘﺤﻠﹼﻞ ﺇﱃ ﺟﺰﺋﻴﺎﺗﻪ ،ﻭﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺘﺮﺍﺏ ..
..ﻭﺃﺷﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺲ ،ﻛﺬﺍﺕ ﳎﺮﺩﺓ ﻋﻦ ﻋﻼﺋﻖ ﺍﳉﺴﺪ ،ﻭﻋﻦ
ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ..
) ] ( Âcqè=Éf÷ètGó¡n@ Ÿxsù ÓÉL»tƒ#uä öNä3ƒÍ‘'ré'y™ 4 9@yftã ô`ÏB ß`»|¡RM}$# t,Î=äzﺍﻷﻧﺒﻴﺎﺀ [ ٣٧ :
) * )$¸ãqãZtB çŽö•sƒø:$# çm¡¡tB #sŒÎ)ur ÇËÉÈ $Yãrâ“y_ •Ž¤³9$# çm¡¡tB #sŒÎ) ÇÊÒÈ %·æqè=yd t,Î=äz z`»|¡SM}$# ¨bÎ
) * 4 þ’În1u‘ zOÏmu‘ $tB žwÎ) Ïäþq•¡9$$Î/ 8ou‘$¨BV{ }§øÿ¨Z9$# ¨bÎ) 4 ûÓŤøÿtR ä—Ìh•t/é& !$tBur ..ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ
) ] ( ×LìÏm§‘ Ö‘qàÿxî ’În1u‘ ¨bÎﻳﻮﺳﻒ .. [ ٥٣ :ﻳﺆﻛﹼﺪ ﺣﻘﻴﻘﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ،ﻓﺎﳊﻴﻮﺍﻥ ﲢﻜﻤﻪ
ﺍﻟﻐﺮﻳﺰﺓ ،ﻭﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻩ ﺃﻣﺮ ﺑﺎﻟﺴﻮﺀ ﻭﻻ ﺑﻐﲑ ﺍﻟﺴﻮﺀ ..
ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ) ] ( Ó‰ŠÍky-ur ×,ͬ!$y™ $ygyè¨B <§øÿtR ‘@ä. ôNuä!%y`urﻕ ، [ ٢١ :ﻳﺆﻛﹼﺪ – ﺃﻳﻀﺎﹰ
– ﺻﺤﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ،ﻓﺎﳊﻴﻮﺍﻧﺎﺕ ﻻ ﲡﻲﺀُ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻊ ﻛﻞﱟ ﻣﻨﻬﺎ ﺳﺎﺋﻖ ﻭﺷﻬﻴﺪ ..
ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳉﻦ ، ﻓﻜﺎﺋﻨﺎﺗﻪ ﳐﻠﻮﻗﺔﹲ ﻣﻦ ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
) ] ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#urﺍﳊﺠﺮ [ ٢٧ :
..ﻭﺍﺳﺘﻘﻼﻟﻴﺔ ﺍﳋﻠﻖ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﻟﻴﺴﺖ ﻓﻘـﻂ ﰲ ﻣﺎﻫﻴـﺔ ﺍﳋﻠـﻖ ﻭﰲ
ﺍﻟﺼﻔﺎﺕ ﻭﰲ ﻃﺒﻴﻌﺔ ﺍﻟﺘﻜﻠﻴﻒ ،ﺇﻧﻤﺎ ﺗﺘﻌﺪﻯ ﺇﱃ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﺯﻣﻦﹺ ﺍﳋﻠﻖ ..ﻓﺎﳉﺎﻥﹼ ﳐﻠﻮﻕ ﻣﻦ
ﺍﻟﻨﺎﺭ ﻗﺒﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺧﻠﻖ ﻓﻴﻤﺎ ﺑﻌﺪ ..
) ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ÇËÏÈ 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur
) ] ( Ab!%y` Ÿwur óOßgn=ö6s% Ó§RÎ) £`åk÷ZÏJôÜtƒ óOs9 Å$ö•©Ü9$# ßNºuŽÅÇ»s% £`ÍkŽÏùﺍﻟﺮﲪﻦ [ ٥٦ :
..ﻓﻠﻮ ﺃﺗﻰ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱡ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻭﻗﻮﺩﻫﺎ ﺍﳉﻦ ﻭﺍﻟﻨﺎﺱ ﻭﺍﳊﺠـﺎﺭﺓ ( ،ﻟﻜـﺎﻥ
ﺍﳉﺎﻥﱡ ﳐﻠﻮﻗﺎﹰ ﻣﻦ ﻣﺎﻫﻴﺔ ﺍﻟﻮﻗﻮﺩ ﺍﻟﺬﻱ ﻳﺘﺤﻮﻝ ﺇﱃ ﻃﺎﻗﺔ ) ﻧﺎﺭ ( ،ﻭﻟﺘﻨﺎﰱ ﺫﻟﻚ ﻣـﻊ ﺍﻵﻳـﺎﺕ
ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺆﻛﱢﺪ ﺃﻥﹼ ﺍﳉﺎﻥﹼ ﳐﻠﻮﻕ ﻣﻦ ﺍﻟﻨﺎﺭ ..
..ﻭﻣﺎ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﻛﻌﺎﳌﲔ ﻣﺴﺘﻘﻠﹼﲔ ﰲ ﺍﳋﻠـﻖ ﻭﺍﻟﺼـﻔﺎﺕ ﻭﻃﺒﻴﻌـﺔ
ﺍﻟﺘﻜﻠﻴﻒ ،ﻳﱪﺯ ﻣﻔﻬﻮﻡ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ..ﻓﻤـﺎ ﻫـﻮ
ﺍﻟﺸﻴﻄﺎﻥ ؟ ..ﻭﻣﺎ ﻋﻼﻗﺘﻪ ﺑﻌﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ؟ ..
..ﺇﻥﹼ ﺍﳌﻼﺋﻜﺔ ﻛﻜﺎﺋﻨﺎﺕ ﻧﻮﺭﺍﻧﻴﺔ ﳍﺎ ﻭﺟﻮﺩﻫﺎ ﻭﻋﺎﳌﻬﺎ ﺍﳌﺴﺘﻘﻞﹼ ،ﻫﻲ ﻛﺎﺋﻨﺎﺕ ﻻ ﺗﻌﺼﻲ
ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ..ﺃﻣﺎ ﺍﳌﻼﺋﻜﺔ ﻛﺼﻔﺔ ﺗﻌﲏ ﺍﻻﻧﺼﻴﺎﻉ ﺍﻟﻜﺎﻣﻞﹶ ﻷﻣﺮﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪﻡ ﻋﺼﻴﺎﻧﻪ ،
ﻓﺘﻘﺎﺑﻠﻬﺎ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﱵ ﺗﻌﲏ ﺍﻟﺘﻤﺮﺩ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻋﺼﻴﺎﻧﻪ ..
..ﻭﺻﻔﺔﹸ ﺍﻟﺸﻴﻄﺎﻥ ﻫﺬﻩ ﲤﺜﹼﻠﻬﺎ ﻣﺌﺔ ﺑﺎﳌﺌﺔ ﺇﺑﻠﻴﺲ ،ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳉـﻦ،
ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﲤﺜﹼﻠﻪ ﳍﺬﻩ ﺍﻟﺼﻔﺔ ﻣﺘﺼﻔﺎﹰ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ..ﻓﻌﺼﻴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻀـﺮﺗﻪ
ﻭﻣﻦ ﻣﻮﻗﻊ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ،ﻳﻌﲏ ﲤﺜﹼﻞ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ ..
..ﻻ ﺷﻚ ﺃﻥﹼ ﺇﺑﻠﻴﺲ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﻋﺎﱂ ﺍﳉﻦ ، ﻭﻟﻜﻨﻪ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲُ
ﺗﻌﺎﱃ ﺎ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻛﺎﻥ ﻳﺘﺼﻒ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ،ﻷﻧﻪ ﱂ ﻳﻌﺺﹺ
ﺍﷲَ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ﻗﺒﻞ ﺫﻟﻚ ،ﺑﺪﻟﻴﻞ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺍﺳﺘﺜﻨﺎﻩ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ..
ô`tã t,|¡xÿsù Çd`Éfø9$# z`ÏB tb%x. }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉ßÚó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% øŒÎ)ur )
& ] ( 3 ÿ¾ÏmÎn/u‘ Ì•øBrﺍﻟﻜﻬﻒ [ ٥٠ :
..ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ( 3 ÿ¾ÏmÎn/u‘ Ì•øBr& ô`tã t,|¡xÿsùﻳﺆﻛﱢﺪ ﺃﻥﹼ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﻗﺒﻞ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻟﻴﺲ
ﻓﺎﺳﻘﺎﹰ ﻋﻦ ﺃﻣﺮ ﺭﺑﻪ ،ﻭﺑﺎﻟﺘﺎﱄ ﻣﻨﺼﺎﻋﺎﹰ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﺎﻟﺘﺎﱄ ﻣﺘﺼﻔﺎﹰ ﺑﺼـﻔﺔ ﺍﳌﻼﺋﻜـﺔ ..
ﻭﺑﻌﺪ ﻣﻌﺼﻴﺘﻪ ﻫﺬﻩ ﺍﺗﺼﻒ ﺑﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ،ﺍﻟﱵ ﺗﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ..
..ﻭﲤﺜﹼﻞ ﺇﺑﻠﻴﺲ ﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ – ﺑﻌﺪ ﻣﻌﺼﻴﺘﻪ – ﻣﺴﺄﻟﺔﹲ ﻧﺮﺍﻫـﺎ ﻧﺘﻴﺠـﺔﹰ
ﻃﺒﻴﻌﻴﺔﹰ ،ﻭﺫﻟﻚ ﻭﻓﻖ ﻣﻨﻈﺎﺭﻳﻦ ..
٤١ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
)ÎŽÅ£÷•yJø9$#ur Ì•÷Ksƒø:$# ’Îû uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNä3uZ÷•t/ yìÏ%qムbr& ß`»sÜø‹¤±9$# ߉ƒÌ•ãƒ $yJ¯RÎ )
] ( tbqåktJZ•B LäêRr& ö@ygsù ( Ío4qn=¢Á9$# Ç`tãur «!$# Ì•ø.ÏŒ `tã öNä.£‰ÝÁtƒurﺍﳌﺎﺋﺪﺓ [ ٩١ :
..ﻓﺼﻔﺔﹸ ﻋﺎﱂ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ( ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴـﻪ ﺍﳉﺴـﺪ ،ﻭﺍﻟـﺬﻱ
ﺗﺴﺘﺨﺪﻣﻪ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﲢﻘﻴﻖ ﺇﺭﺍﺩﺎ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺄﺳﺒﺎﺏ ﻣﺘﻨﺎﻗﻀﺔ ،ﻫﺬﻩ ﺍﻟﺼﻔﺔ ) ﺍﻟـﱵ
ﲣﺘﻠﻒ ﻋﻦ ﺻﻔﺔ ﻋﺎﱂ ﺍﻟﻨﺎﺭ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳉﺎﻥﹼ ( ﻫﻲ ﺳﺒﺐ ﺟﻌﻞ ﲢﻘﻴﻖ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ )
ﰲ ﻋﺎﱂ ﺍﻷﺳﺒﺎﺏ ( ﺃﻗﺮﺏ ﺇﱃ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ،ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﲢﻘﻴﻖ ﺇﺭﺍﺩﺓ ﺍﳉﺎﻥﹼ ..
..ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺻﻔﺔ ﻋﺎﱂ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺎﻥﹼ ،ﻭﺑﲔ ﺻﻔﺔ ﻋﺎﱂ ﺍﻟﺘـﺮﺍﺏ )
ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ( ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺴﺪ ﺍﳊﺎﻭﻱ ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ،ﻳﻘﺘﻀﻲ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧـﺮﻯ
ﺗﻮﺻﻞ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺫﺍﺎ ..ﻓﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺫﺍﺕ ﳎﺮﺩﺓﹲ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ،ﲣﻀﻊ
– ﺣﲔ ﻣﺰﺍﻭﺟﺘﻬﺎ ﻣﻊ ﺍﳉﺴﺪ – ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺍﻟﺜﻘﻴﻞ ﻛﺜﲑﺍﹰ ) ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﻋﺎﱂ ﺍﻟﻨﺎﺭ
( ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﺍﳋﻄﺄ ،ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳋﻄﺄ ،ﻣﺴﺄﻟﺔﹲ ﻓﺮﺻﺘﻬﺎ ﰲ ﺍﻟﻈﻬﻮﺭ
ﺃﻛﱪ ﺑﻜﺜﲑ ﳑﺎ ﻫﻲ ﰲ ﻋﺎﱂ ﺍﳉﺎﻥﹼ ..
٤٢ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﺑﻴﻨﻤﺎ ﰲ ﻋﺎﱂ ﺍﳉﺎﻥﹼ ،ﻻ ﺍﺯﺩﻭﺍﺟﻴﺔ ﻣﻦ ﻋﺎﳌﲔ ﳐﺘﻠﻔﲔ – ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﺯﺩﻭﺍﺟﻴـﺔ
ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ – ﻭﻣﺎﻫﻴﺔ ﺍﳋﻠﻖ ﺃﻛﺜﺮ ﺷﻔﺎﻓﻴﺔ ،ﻭﺃﻛﺜﺮ ﺑﻌﺪﺍﹰ ﻋﻦ ﺍﻟﺘﺤﺮﻙ ﺑـﲔ
ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ،ﺣﻴﺚ ﻻ ﻣﺸﻴﺌﺔ ﺃﺻﻼﹰ ،ﻭﺑﺎﻟﺘﺎﱄ ﺃﻛﺜﺮ ﺑﻌﺪﺍﹰ ﻋﻦ ﺍﻟﺘﺮﺍﺟﻊ ﰲ ﲤﺜﹼﻞ ﺍﳋﻄﺄ ﻭﺍﻟﺼﺢ
..ﻓﺎﻟﻔﺮﺩ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ ﻓﺮﺻﺘﻪ ﰲ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﺍﳋﻄﺄ ﻭﺍﻟﻌﻜﺲ ،ﺃﻗﻞﹼ ﳑﺎ ﻫﻲ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ،
ﻭﻏﻮﺻﻪ ﰲ ﺟﺎﻧﱯ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻫﻮ ﲟﺴﺎﻓﺔ ﺃﻭﺳﻊ ﳑﺎ ﻫﻲ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ..
..ﻭﻫﺬﻩ ﺍﳌﺎﻫﻴﺔ ﺍﻷﻛﺜﺮ ﺷﻔﺎﻓﻴﺔ ﺍﻟﱵ ﲤﻴﺰ ﺧﻠﻖ ﺍﳉﻦ ) ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺧﻠـﻖ ﺍﻹﻧﺴـﺎﻥ ( ،
ﺗﻘﺘﻀﻲ ﺷﻔﺎﻓﻴﺔﹰ ﺃﻛﱪ ﻭﻣﺴﺎﻓﺔﹰ ﺃﻗﻞﹼ ﻣﺎ ﺑﲔ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﻟﻨﺘﺎﺋﺞ ..ﻓﺎﳌﻌﺼﻴﺔ ﰲ ﻋﺎﱂ ﺍﳉﻦ ﺗﻌﻄﻲ
ﰲ ﺟﺎﻧﺐ ﺍﻟﺸﺮ ﲤﺜﹼﻼﹰ ﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻛﱪ ﳑﺎ ﻫﻮ ﰲ ﻋﺎﱂﹴ ﺃﻗﻞﹼ ﺷﻔﺎﻓﻴﺔ ﻛﻌﺎﳌﻨﺎ ،ﻷﻥﹼ ﺍﳌﹸـﺮﺍﺩ
ﻛﻘﻴﻤﺔ ﻣﻌﻨﻮﻳﺔ – ﺳﻮﺍﺀٌ ﻟﻠﺬﺍﺕ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ ﺃﻡ ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺍﺮﺩﺓ – ﺃﻗﺮﺏ ﺑﻜـﺜﲑ ﺇﱃ
ﺍﳌﺎﻫﻴﺔ ﺍﻟﻨﺎﺭﻳﺔ ،ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺍﳌﺎﻫﻴﺔ ﺍﻟﺘﺮﺍﺑﻴﺔ ..
٤٣ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﻧﺮﺍﻫﺎ ﻭﺍﺿﺤﺔﹰ ﲤﺎﻣـﺎﹰ ﰲ ﺭﺣﻠـﺔ
ﺇﺑﻠﻴﺲ ﻣﻦ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ..ﻓﺈﺑﻠﻴﺲ ﰲ ﻋﺎﱂ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﺼﻒ
ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ،ﻛﺎﻥ ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﳌﻌﺼﻴﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻧﻘﻠﺘﻪ ﻣﻌﺼﻴﺘﻪ ﷲ
ﺗﻌﺎﱃ ﻣﻦ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻧﻘﻠﺔﹰ ﻭﺍﺣﺪﺓﹰ ،ﺑﻞ ﻭﺇﱃ ﲤﺜﹼﻞ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲤـﺜﹼﻼﹰ
ﻛﺎﻣﻼﹰ ﻻ ﺭﺟﻌﺔ ﻓﻴﻪ ،ﺑﺪﻟﻴﻞ ﻃﺮﺩﻩ ﺎﺋﻴﺎﹰ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ..
٤٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻓﺎﺭﻕ ﺍﻟﺘﻜﻠﻴﻒ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﻳﺘﺒﻊ ﻟﻔﺎﺭﻕ ﺍﳋﻠﻖ ﺑـﲔ
ﺍﻟﻌﺎﳌﲔ ،ﻭﻟﻼﺯﺩﻭﺍﺟﻴﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﺍﻟﱵ ﻳﺘﺼﻒ ﺎ ﺍﻹﻧﺴﺎﻥ ،ﻭﻏﲑ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻨـﺪ
ﺍﳉﺎﻥ ..
..ﻭﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﰲ ﻣﺎﻫﻴﺔ ﺍﳋﻠﻖ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
) ] ( 4 ó=Ée)yèムóOs9ur #\•Î/ô‰ãB 4’¯<ur Ab!%y` $pk¨Xr(x. •”tIöksE $yd#uäu‘ $£Jn=sù 4 x8$|Átã È,ø9r&urﺍﻟﻨﻤﻞ [ ١٠ :
) ] ( 4 ó=Ée)yèムóOs9ur #\•Î/ô‰ãB 4’¯<ur Ab!%y` $pk¨Xr(x. •”tIöksE $yd#uäu‘ $£Jn=sù ( x8$|Átã È,ø9r& ÷br&urﺍﻟﻘﺼﺺ
[ ٣١ :
..ﻓﺎﻫﺘﺰﺍﺯ ﻋﺼﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲝﻴﺜﻴﺔ ﺃﺩﺕ ﺑﻪ ﺇﱃ ﺃﻥ ﻳﻮﻟﹼﻲ ﻣﺪﺑﺮﺍﹰ ﻭﱂ ﻳﻌﻘﹼـﺐ ،
ﺷﺒﻬﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳌﺎﻫﻴﺔ ﺍﻟﻨﺎﺭﻳﺔ ﻟﻌﺎﱂ ﺍﳉﻦ ، ﻣﻦ ﺯﺍﻭﻳﺔ ﺭﺅﻳﺘﻨﺎ ﶈﺎﻭﻟﺔ ﺗﺸﻜﹼﻠﻬﺎ ﺍﳌﺎﺩﻱ ﰲ ﻋﺎﳌﻨﺎ
..ﻓﺎﳉﺎﻥﱡ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺨﻠﹼﻰ ﻋﻦ ﻃﺒﻴﻌﺘﻪ ﺍﻟﻨﺎﺭﻳﺔ ،ﻭﺇﻥ ﺣﺎﻭﻝ ﺍﻟﺘﺸﻜﹼﻞ ﰲ ﻋﺎﳌﻨﺎ ﺍﻟﻜﺜﻴﻒ
ﻣﺎﺩﻳﺎﹰ ..
..ﻭﻣﺴﺄﻟﺔ ﻋﺪﻡ ﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﳋﻠﻖ ،ﻧﺮﺍﻫﺎ ﰲ ﻣﻌﻴﺎﺭﹴ ﺁﺧﺮ ،ﻫﻮ ﺗﺸﻜﹼﻞ ﺍﳌﻼﺋﻜﺔ )
ﻛﻜﺎﺋﻨﺎﺕ ﻧﻮﺭﺍﻧﻴﺔ ( ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ .. ﻓﺎﳌﻼﺋﻜﺔ ﳍﺎ ﻣﺎﻫﻴﺘﻬﺎ ﺍﳋﺎﺻﺔ ﺎ ،ﻭﻻ ﺗﻔﻘﺪ ﻣﺎﻫﻴﺘﻬﺎ
ﺣﱴ ﻭﺇﻥ ﺗﺸﻜﹼﻠﺖ ﺑﺼﻮﺭ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ ..
) uä!%y` br& y]Î7s9 $yJsù ( ÖN»n=y™ tA$s% ( $VJ»n=y™ (#qä9$s% 2”uŽô³ç6ø9$$Î/ tLìÏdºt•ö/Î) !$uZè=ߙ①ôNuä!%y` ô‰s)s9ur
Ÿw (#qä9$s% 4 Zpxÿ‹Åz öNåk÷]ÏB }§y_÷rr&ur öNèdt•Å6tR Ïmø‹s9Î) ã@ÅÁs? Ÿw öNåku‰Ï‰÷ƒr& !#uäu‘ $¬Hs>sù ÇÏÒÈ 7‹ŠÏYym @@ôfÏèÎ/
ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ( 4 Zpxÿ‹Åz öNåk÷]ÏB }§y_÷rr&ur öNèdt•Å6tR Ïmø‹s9Î) ã@ÅÁs? Ÿw öNåku‰Ï‰÷ƒr& !#uäu‘ $¬Hs>sù ) :
،ﻧﺮﻯ ﺇﺩﺭﺍﻙ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺘﻤﺎﻳﺰ ﻣﺎﻫﻴﺔ ﺧﻠﹾﻖﹺ ﺿﻴﻮﻓﻪ ) ﺍﳌﻼﺋﻜﺔ ( ،ﻋﻦ ﻣﺎﻫﻴﺔ ﺧﻠﻖﹺ
ﻏﲑﻫﻢ ﻣﻦ ﺿﻴﻮﻓﻪ ﺍﻟﺒﺸﺮ ..
..ﻭﻳﺒﻴﻦ ﺍﷲُ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﺎﻫﻴﺘﲔ ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﻼﻑ ﺻﻴﻐﺔ ﳐﺎﻃﺒﺔ ﺍﻟﺴـﻼﻡ
ﺍﳌﺘﺒﺎﺩﻟﺔ ﻣﺎ ﺑﲔ ﺍﳌﻼﺋﻜﺔ ) ﺿﻴﻮﻑ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ﻭﻣﺎ ﺑﲔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) :
٤٥ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
.. ( ( ÖN»n=y™ tA$s% ( $VJ»n=y™ (#qä9$s%ﻓﻬﻢ ﻗﺎﻟﻮﺍ ، ( ( $VJ»n=y™ ) :ﻭﻫﻮ ﻗﺎﻝ .. ( ( ÖN»n=y™ ) :ﻭﻫﻨﺎ
ﺗﻜﻤﻦ ﻋﻈﻤﺔﹸ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﺍﻷﺣﺪﺍﺙ ﻛﻤﺎ ﻫﻲ ﲤﺎﻣﺎﹰ ،ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻳﺘﻌﻠﹼـﻖ
ﺑﻌﻈﻤﺔ ﺍﻟﻘﺎﺋﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..
..ﻓﺈﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺩ ﻋﻠﻴﻬﻢ ﻗﺎﺋﻼﹰ ) ™ ، ( ( ÖN»n=yﲟﻌﲎ :ﺳﻼﻡ ﻋﻠـﻴﻜﻢ ،ﺃﻭ :
ﺃﻣﺮﻱ ﺳﻼﻡ .. ﺃﻱ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻄﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ™ ( ( ÖN»n=yﲝﺮﻓﻴﺘﻬﺎ ﻛﻤﺎ ﻫﻲ ﲤﺎﻣﺎﹰ ..
ﺑﻴﻨﻤﺎ ﻫﻢ ﺣﻴﻨﻤﺎ ﺧﺎﻃﺒﻮﻩ ﺑﺘﺤﻴﺔ ﺍﻟﺴﻼﻡ ،ﱂ ﳜﺎﻃﺒﻮﻩ ﺑﻨﻄﻖ ﻫﺬﻩ ﺍﳊـﺮﻭﻑ ﺫﺍـﺎ ،ﻓﻘـﺪ
ﺧﺎﻃﺒﻮﻩ ﲟﺎﻫﻴﺔ ﺗﻌﻄﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﳍﺪﻭﺀ ..ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟـﺬﻱ ﻳﺼـﻒ ﺻـﻴﻐﺔﹶ
ﳐﺎﻃﺒﺘﻬﻢ ) ، ( ( $VJ»n=y™ (#qä9$s%ﳛﻤﻞﹸ ﻣﻌﲎ :ﺃﻧﻬﻢ ﺃﻋﻄﻮﻩ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻷﻣﺎﻥ ﲟﺎ ﳛﻤـﻞ ﻟـﻪ
ﺍﻟﺴﻼﻡ ..
ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺭﺩﺕ ﺃﻳﻀﺎﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :
) ) ] ( tbrã•s3Y•B ×Pöqs% ÖN»n=y™ tA$s% ( $VJ»n=y™ (#qä9$s)sù Ïmø‹n=tã (#qè=yzyŠ øŒÎﺍﻟﺬﺭﻳﺎﺕ [ ٢٥ :
..ﻭﺧﺎﻃﺒﻪ ﺿﻴﻮﻓﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﺮﺓ ﺃﹸﺧﺮﻯ :
) ) ] ( tbqè=Å_ur öNä3ZÏB $¯RÎ) tA$s% $VJ»n=y™ (#qä9$s)sù Ïmø‹n=tã (#qè=yzyŠ øŒÎﺍﳊﺠﺮ [ ٥٢ :
ﻭﻗﺪ ﺑﻴﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣﺴﺄﻟﺔ ﲤﺎﻳﺰ ﺍﳌﺎﻫﻴﺔ ﺑﲔ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﻌﻮﺍﱂ ﺍﻷﺧﺮﻯ ،ﺣﻴﻨﻤﺎ ﺻـﻮﺭ
ﻟﻨﺎ ﺇﺭﺳﺎﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ( ﺇﱃ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ..
) ] ( $wƒÈqy™ #ZŽ|³o0 $ygs9 Ÿ@¨VyJtFsù $oYymrâ‘ $ygøŠs9Î) !$oYù=y™ö‘r'sùﻣﺮﱘ [ ١٧ :
..ﻓﺎﻟﺘﻤﺜﹼﻞ ﻫﻨﺎ ﻛﺎﻥ ﺑﺸﺮﻳﺎﹰ ﺗﺎﻣﺎﹰ ، ( $wƒÈqy™ #ZŽ|³o0 $ygs9 Ÿ@¨VyJtFsù ) :ﻭﻟـﻴﺲ ﻛﺘﺸـﻜﹼﻞ
ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺼﻮﺭ ﺍﻟﺒﺸﺮﻳﺔ ﺣﻴﻨﻤﺎ ﺃﺗﺖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﻭﺟﺲ ﻣﻨﻬﻢ ﺧﻴﻔﺔﹰ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ..
ﻓﻜﻠﻤﺔ ، ( @¨VyJtFsù ) :ﺗﻌﲏ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﻻ ﺗﻌﲏ ﺃﺑـﺪﺍﹰ ﺍﻟﺘﺤـﻮﻝ ﺇﱃ
ﺍﳌﺎﻫﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ..
٤٦ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻭﺍﻟﺴﺎﻣﺮﻱ ﺑﻔﺘﻨﺘﻪ ﺍﻟﱵ ﻗﺎﻡ ﺎ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﺇﻧﻤﺎ ﺑﺼﺮ ﻣـﺎ ﱂ ﻳﺒﺼـﺮﻩ ﻏـﲑﻩ ،
ﻓﺎﻟﻘﺒﻀﺔﹸ ﺍﻟﱵ ﻗﹶﺒﻀﻬﺎ ﻣﻦ ﺃﺛﺮﹺ ﺍﻟﺮﺳﻮﻝ ﻛﻤﺎﻫﻴﺔ ﺗﻨﺘﻤﻲ ﻟﻠﻌﻮﺍﱂ ﺍﻷُﺧﺮﻯ ،ﳍﺎ ﻣﻌﺠﺰﺗﻬﺎ ﻭﻣﺎﻫﻴﺘﻬﺎ
ﺍﳌﺘﻤﻴﺰﺓ ﻋﻦ ﻣﺎﻫﻴﺔ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﶈﺴﻮﺱ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ ﻣﻦ ﻓﹸﺘﻨﻮﺍ ﺑﻔﺘﻨﺘﻪ ..
$yg»oYøùx‹s)sù ÏQöqs)ø9$# ÏpuZƒÎ— `ÏiB #Y‘#y—÷rr& !$uZù=ÏiHäq $¨ZÅ3»s9ur $uZÅ3ù=yJÎ/ x8y‰ÏãöqtB $oYøÿn=÷zr& !$tB (#qä9$s% )
!#x‹»yd (#qä9$s)sù Ö‘#uqäz ¼ã&©! #Y‰|¡y_ WxôfÏã öNßgs9 ylt•÷zr'sù ÇÑÐÈ ‘“Í•ÉD$¡¡9$# ’s+ø9r& y7Ï9ºx‹s3sù
)tA$s% ÇÒÎÈ ‘“Ì•ÏJ»|¡»tƒ š•ç7ôÜy{ $yJsù tA$s% ................. zÓŤoYsù 4Óy›qãB çm»s9Î)ur öNà6ßg»s9Î
š•Ï9ºx‹Ÿ2ur $ygè?õ‹t7oYsù ÉAqß™§•9$# Ì•rOr& ô`ÏiB ZpŸÒö6s% àMôÒt6s)sù ¾ÏmÎ/ (#rçŽÝÇö7tƒ öNs9 $yJÎ/ ßN÷ŽÝÇo0
)(- )(+
) ﺍﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ( ) ﺍﻟﺼﻔﺔ ﺍﳌﻼﺋﻜﻴﺔ (
:ﺣﻮﺍﺟﺰ ﺍﳉﺰﺋﻴﺎﺕ ﰲ ﻃﺮﻳﻖ ﲢﻘﻴﻖ ﻛﻠﻴﺎﺕ ﺍﻹﺭﺍﺩﺓ ..
٤٧ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻫﺬﺍ ﺍﻻﺗﺴﺎﻉ ﻣﺎ ﺑﲔ ﺎﻳﱵ ﳏﻮﺭ ﻗﻮﻯ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳉﻦ ﻣﻘﺎﺭﻧﺔﹰ ﻣـﻊ
ﻋﺎﱂ ﺍﻹﻧﺲ ،ﻟﻺﺭﺍﺩﺓ ﺫﺍﺎ ،ﻧﺘﻴﺠﺔ ﺷﻔﺎﻓﻴﺔ ﻣﺎﻫﻴﺔ ﻋﺎﱂ ﺍﳉﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﻹﻧﺲ ،ﻭﻧﺘﻴﺠـﺔ
ﻋﺪﻡ ﻭﺟﻮﺩ ﺣﻮﺍﺟﺰ ﺍﳉﺰﺋﻴﺎﺕ ﺃﻣﺎﻡ ﲢﻘﻴﻖ ﺍﳌﹸﺮﺍﺩ ﻛﻤﺎ ﻫﻮ ﻋﻨﺪ ﻋﺎﱂ ﺍﻹﻧﺲ ..ﻧﺮﺍﻩ ﺍﺗﺴـﺎﻋﺎﹰ
ﻛﺎﻣﻼﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﱂ ﺍﳌﻼﺋﻜﺔ ) ﺍﻷﻛﺜﺮ ﺷﻔﺎﻓﻴﺔ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ ( ،ﻭﰲ ﺍﳉﺎﻧﺐ ﺍﻹﳚﺎﰊ ﻓﻘﻂ ،
ﻷﻥﹼ ﺍﳌﻼﺋﻜﺔ ﻻ ﲤﻠﻚ ﺇﺭﺍﺩﺓ ﺷﺮﻳﺮﺓ ..
٠ )(+
: ﲤﺜﱡﻞﹸ ﺇﺑﻠﻴﺲ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ ﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ،ﻧﺮﺍﻩ ﻣﻦ ﻣﻨﻈﺎﺭﹴ ﺁﺧﺮ
ﻫﻮ ﻃﺮﺩﻩ ﻃﺮﺩﺍﹰ ﺎﺋﻴﺎﹰ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺗﻮﻋﺪﻩ ﺑـﺈﻏﻮﺍﺀ ﺍﻟﺒﺸـﺮﻳﺔ ﺇﱃ ﻳـﻮﻡ ﺍﻟـﺪﻳﻦ ،
ﻭﺍﺳﺘﺤﺎﻟﺔ ﺃﻱ ﺍﺣﺘﻤﺎﻝﹴ ﻟﺘﻮﺑﺘﻪ ﻭﻋﻮﺩﺗﻪ ﺇﱃ ﺍﳊﻖ..
) ] ( ( #Y‘qãmô‰¨B $YBrâäõ‹tB $pk÷]ÏB ólã•÷z$# tA$s%ﺍﻷﻋﺮﺍﻑ [ ١٨ :
ﺗﻨﻔﻊ ﻓﻴﻬﺎ ﺍﻟﺘﻮﺑﺔ ،ﻭﻫﻲ ﺫﺍﺎ ﺍﻟﻠﺤﻈﺔ ﻗﺒﻴﻞ ﺗﺮﻙ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻟﻠﺠﺴﺪ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﺗﻤﺘﺤﻦ
ﺧﻼﻟﻪ ﰲ ﺣﻴﺎﺎ ﺍﻟﺪﻧﻴﺎ ..
(#þqãZt/ ¾ÏmÎ/ ôMuZtB#uä ü“Ï%©!$# žwÎ) tm»s9Î) Iw ¼çm¯Rr& àMZtB#uä tA$s% ä-t•tóø9$# çmŸ2u‘÷Šr& !#sŒÎ) #Ó¨Lym )
)] ( tûïωšøÿßJø9$# z`ÏB |MZä.ur ã@ö6s% |MøŠ|Átã ô‰s%ur z`»t«ø9!#uä ÇÒÉÈ tûüÏJÎ=ó¡ßJø9$# z`ÏB O$tRr&ur Ÿ@ƒÏäÂuŽó Î
ﻳﻮﻧﺲ [ ٩١ – ٩٠ :
..ﻭﻭﺟﻮﺩ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ ﻳﺘﻤﺜﹼﻞ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ،ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﺣﻴﺚ ﺗﺮﻛﻪ ﺍﷲ ﺗﻌﺎﱃ
ﺇﱃ ﻳﻮﻡ ﺍﻟﺒﻌﺚ ،ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺤﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ ،ﻋﱪ ﺗﻔﺎﻋﻠﻬﻢ ﻣﻊ ﻏﻮﺍﻳﺔ ﺇﺑﻠـﻴﺲ ،
ﻭﻣﻊ ﳏﺎﻭﻟﺘﻪ ﺇﺑﻌﺎﺩﻫﻢ ﻋﻦ ﺻﺮﺍﻁ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺴﺘﻘﻴﻢ ،ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺤﺎﻧﻪ ﻫﻮ ،ﻓﻤﺼﲑﻩ
ﳏﺴﻮﻡ ، ﻭﻟﻴﺲ ﻛﻤﺼﲑ ﺃﻓﺮﺍﺩ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺍﳌﺮﺗﺒﻂ ﺑﻌﻤﻠﻬﻢ ﻭﺍﻟﺘﺰﺍﻣﻬﻢ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ
..
..ﻣﻦ ﻫﻨﺎ ﻧﺴﺘﺸﻒ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻨﺎﻇﺮ ﺑﲔ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺑﲔ
ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﻓﻴﻪ ،ﺣﻴﺚ ﺗﺮﺩ ﻛﻞﱡ ﻛﻠﻤﺔ ﻣﻨﻬﻤﺎ ) ( ٦٨ﻣﺮﺓ ..ﻓﺘﻤﺜﱡﻞ ﺇﺑﻠﻴﺲ ﲤـﺜﹼﻼﹰ
ﻛﺎﻣﻼﹰ ﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺗﺄﺧﲑﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺗﻘﺎﺑﻠﻪ ﲤﺎﻣﺎﹰ – ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳋﲑ ﻭﺍﻟﺸـﺮ–
ﺍﳌﻼﺋﻜﺔ ﻛﻜﺎﺋﻨﺎﺕ ﻧﻮﺭﺍﻧﻴﺔ ﻻ ﺗﻌﺼﻲ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ..
..ﺃﻣﺎ ﺍﻟﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ) ﻛﻠﻤﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﺸﺘﻘﹼﺎﺎ ( ﻓﺘﻘﺎﺑﻠﻬﺎ ﲤﺎﻣﺎﹰ ﺍﻟﺼﻔﺔ ﺍﳌﻼﺋﻜﻴﺔ )
ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺸﺘﻘﹼﺎﺎ ( ..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﺸﺘﻘﹼﺎﺎ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ) ( ٨٨ﻣﺮﺓ ،ﻭﺃﻥﹼ ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺸﺘﻘﹼﺎﺎ ﺗﺮﺩ ﺃﻳﻀﺎﹰ ) ( ٨٨ﻣﺮﺓ ..
..ﻭﻛﻠﻤﺔ ﺇﺑﻠﻴﺲ ﻫﻲ ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﳍﺬﺍ ﺍﻟﻔﺮﺩ ،ﺑﺪﻟﻴﻞ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﺧﺎﻃﺒﻪ ﺑﺄﺩﺍﺓ
ﺍﻟﻨﺪﺍﺀ ﺧﺎﻃﺒﻪ ﺬﺍ ﺍﻻﺳﻢ ﺑﺎﻟﺬﺍﺕ ..
) ] ( tûïωÉf»¡¡9$# yìtB tbqä3s? žwr& y7s9 $tB ߧŠÎ=ö/Î*¯»tƒ tA$s%ﺍﳊﺠﺮ [ ٣٢ :
) ] ( ( £“y‰u‹Î/ àMø)n=yz $yJÏ9 y‰àfó¡n@ br& y7yèuZtB $tB ߧŠÎ=ö/Î*¯»tƒ tA$s%ﺹ [ ٧٥ :
ﻭﻫﻜﺬﺍ ..ﻓﺼﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻲ ﺻﻔﺔﹲ ﻣﻌﻨﻮﻳﺔﹲ ) ﻏﲑ ﻣﺎﺩﻳﺔ ( ،ﻭﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ – ﻛﻤﺎ
ﺭﺃﻳﻨﺎ – ﳎﺮﺩﺓﹲ ﻋﻦ ﺍﳌﺎﺩﺓ ﺃﻳﻀﺎﹰ ..ﻭﻟﺬﻟﻚ ﻓﻌﻈﻤﺔ ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ ﺗﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ ﻣﺴﺄﻟﱵ ﺍﻟﺘﺴـﻮﻳﻞ
٤٩ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
) ÇÎÈ ÄZ$¨Y9$# Í‘r߉߹ †Îû â¨Èqó™uqム“Ï%©!$# ÇÍÈ Ä¨$¨Ysƒø:$# Ĩ#uqó™uqø9$# Ìh•x© `ÏB ٠٠٠٠٠
ﺃ – ﻭﺟﻮﺩ ﳐﻠﻮﻕ ﻏﲑ ﳏﺴﻮﺱ ) ﻛﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ( ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻣﺘﺤﺮﺭ ﻣﻦ
ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﺇﻻﹼ ﺃﻧﻪ ﳜﻀﻊ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺣﻴﻨﻤﺎ ﻳﺆﻃﱠﺮ ﲜﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﺓ ﰲ ﻋﺎﱂ ﺍﳌـﺎﺩﺓ
ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..
ﺏ – ﻭﺟﻮﺩ ﳐﻠﻮﻕ ﳏﺴﻮﺱ ،ﻭﻫﻮ ﻭﺟﻮﺩ ﳏﻜـﻮﻡ ﻟﻘـﻮﺍﻧﲔ ﺍﳌﻜـﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ،
ﻛﺄﺟﺴﺎﺩﻧﺎ ﺍﳌﺎﺩﻳﺔ ..
٥١ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺒﻴﺎﻥ ﳌﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ،ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻣﺴﺄﻟﺔ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﺎﺯ )
ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ،ﻭﻫﻮ ﻣﺎ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ :ﺍﺳﺘﺨﺪﺍﻡ ﺍﻷﻟﻔﺎﻅ ﰲ ﻏﲑ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺿـﻌﺖ
ﻟﻪ ..
..ﻟﻘﺪ ﺧﻠﻖ ﻣﻔﻬﻮﻡ ﺍﺎﺯ – ﻫﺬﺍ – ﻣﻦ ﻗﺒﻞﹺ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﻧﺘﻴﺠﺔﹶ ﺇﺳﻘﺎﻁ ﺗﺼـﻮﺭﺍﺕ
ﺟﺰﺋﻴﺎﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻷُﺧﺮﻯ ﰲ ﺍﻟﻮﺟﻮﺩ ..ﻓﺒﺪﻻﹰ
ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮﺩ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﳊﻘﻴﻘﺔ ﻣﺎ ﺗﺼﻔﻪ ﻭﺗﺴﻤﻴﻪ
ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ( ﻣﻌﻴﺎﺭﺍﹰ ﻭﺃﺳﺎﺳﺎﹰ ﺗﺴﻘﹶﻂ ﻋﻠﻴﻪ ﺍﳌﻌﺎﱐ ﺍﳊﺴﻴﺔ ﺍﻟﱵ ﻧﺪﺭﻛﹸﻬﺎ ..ﺑﺪﻻﹰ ﻣﻦ ﺫﻟﻚ ،ﹼﰎ
ﺻﻮﺭ ﺍﻟﻌﺎﱂ ﺍﳊﺴﻲ ﺍﳌﺨﻠﻮﻕ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻐـﲑﻩ ﻣـﻦ – ﰲ ﻣﺴﺄﻟﺔ ﺍﺎﺯ – ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﻧﺪﺭﻛﹸﻪ ﻣﻦ
ﺍﻟﻌﻮﺍﱂ ﺍﻷُﺧﺮﻯ ..
..ﳓﻦ ﺍﻟﺒﺸﺮ ﺣﻴﻨﻤﺎ ﻧﻮﻟﹶﺪ – ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ – ﳔﺮﺝ ﻣـﻦ ﺑﻄـﻮﻥ
ﺃﻣﻬﺎﺗﻨﺎ ﻻ ﻧﻌﻠﻢ ﺷﻴﺌﺎﹰ ﻋﻦ ﺟﺰﺋﻴﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ..
) ] ( $\«ø‹x© šcqßJn=÷ès? Ÿw öNä3ÏF»yg¨Bé& ÈbqäÜç/ .`ÏiB Nä3y_t•÷zr& ª!$#urﺍﻟﻨﺤﻞ [ ٧٨ :
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﷲَ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ( $\«ø‹x© šcqßJn=÷ès? Ÿw ) :ﻭﺃﻧﻪ ﻻ ﻳﻘﻮﻝ ) ﻻ ﺗﻌﻠﻤﻮﻥ
ﺃﻣﺮﺍﹰ ( ،ﻓﺎﻟﺬﻱ ﻻ ﻧﻌﻠﻤﻪ ﻫﻮ ﺻﻔﺎﺕ ﺟﺰﺋﻴﺎﺕ ﻋﺎﱂ ﺍﳊﺲ ﻭﺍﻟﺘﺸﻴﺆ ﻫﺬﺍ ..ﺑﻴﻨﻤـﺎ ﺍﻟﻔﻄـﺮﺓ
ﺍﻟﻨﻘﻴﺔ ﻭﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﻧﻔﺨﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻨﺎ ﻣﻨﺬ ﻭﻻﺩﺗﻨﺎ ..
..ﻭﺣﻴﻨﻤﺎ ﻧﺮﻳﺪ ﺗﺴﻤﻴﺔﹶ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺣﻮﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ) ﻋﺎﱂ ﺍﳊﺲ ﻭﺍﻟﺘﺸﻴﺆ ( ﻓـﺈﻥﹼ
ﺗﺴﻤﻴﺘﻨﺎ ﺗﺒﺘﻌﺪ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ﻟﻸﺷﻴﺎﺀ ﲟﻘﺪﺍﺭﹺ ﻧﻘﺺ ﻋﻠﻤﻨﺎ ﰲ ﻋﺎﻣﻠﲔ ﺍﺛﻨﲔ :
-ﻋﻠﻤﻨﺎ ﰲ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﺩﺭﺍﻛﺎﹰ ﻛﺎﻣﻼﹰ ..
-ﻗﺪﺭﺗﻨﺎ ﺍﻟﻠﻐﻮﻳﺔ ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﻣﺎ ﻋﻠﻤﻨﺎﻩ ﺻﻴﺎﻏﺔﹰ ﻛﺎﻣﻠﺔ ..
..ﻭﻟﺬﻟﻚ ﺗﺒﺘﻌﺪ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻠﺸﻲﺀ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ﺍﻟﱵ ﺗﺼﻒ ﺣﻘﻴﻘﺔﹶ ﻫـﺬﺍ ﺍﻟﺸـﻲﺀ
ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ،ﲟﻘﺪﺍﺭ ﻧﻘﺺ ﻋﻠﻤﻨﺎ ﺬﻳﻦ ﺍﻟﻌﺎﻣﻠﲔ ﺍﻻﺛﻨﲔ ..
..ﻭﻫﻜﺬﺍ ..ﻓﺎﻷﻟﻔﺎﻅﹸ ﺍﻟﻮﺿﻌﻴﺔﹸ ) ﺍﻟﱵ ﻧﺴﻤﻴﻬﺎ ﺑﺄﻧﻔﺴﻨﺎ ( ،ﻧﺴﺘﺨﺪﻣﻬﺎ ﺇﻣـﺎ ﻋﻠـﻰ
ﺍﳊﻘﻴﻘﺔ ،ﺣﻴﻨﻤﺎ ﻧﺴﺘﻌﻤﻠﹸﻬﺎ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺿﻌﺖ ﻟﻪ ،ﻭﺫﻟﻚ ﰲ ﺗﻌﺒﲑﹺﻧﺎ ﻋﻦ ﻣﻮﺟـﻮﺩﺍﺕ
٥٣ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﻋﺎﱂﹺ ﺍﳋﻠﻖ ،ﺣﻴﺚﹸ ﲤﹼﺖ ﺻﻴﺎﻏﺔﹸ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﺗﻔﺎﻋﻞﹺ ﻧﻔﻮﺳﻨﺎ ﻣﻊ ﻋﺎﳌﻪ ..ﻭﺇﻣـﺎ ﻋﻠـﻰ
ﺍﺎﺯ ﺣﻴﻨﻤﺎ ﻧﺴﺘﺨﺪﻣﻬﺎ ﰲ ﻏﲑﹺ ﻣﺎ ﻭﺿﻌﺖ ﻟﻪ ،ﻭﺫﻟﻚ ﰲ ﺗﻌﺒﲑﹺﻧـﺎ ﻋـﻦ ﻣﻌـﺎﻥ ﻭﺩﻻﻻﺕ
ﻣﻌﻨﻮﻳﺔ ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂﹺ ﺍﳋﻠﻖ ..
..ﻓﺤﻴﻨﻤﺎ ﻧﻘﻮﻝﹸ ﻹﻧﺴﺎﻥ : ﻳﺪﻙ ﻃﻮﻳﻠﺔﹲ ..ﻓﺈﻧﻨﺎ ﻧﻌﲏ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻃﻮﻝﹶ ﻳﺪﻩ ﺍﳊﺴﻴﺔ..
ﻭﻧﻌﲏ ﻋﻠﻰ ﺍﺎﺯﹺ ﻗﻮﺓﹶ ﺳﻴﻄﺮﺗﻪ ﻋﻠﻰ ﺍﻷﻣﻮﺭﹺ ،ﻭﺳﻬﻮﻟﺔﹶ ﻭﺻﻮﻟﻪ ﺇﱃ ﻣﺮﺍﺩﻩ ..ﻓﺤﻘﻴﻘـﺔﹸ ﺍﻟﻴـﺪ
ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﰲ ﻋﺎﱂﹺ ﺍﳋﻠﻖﹺ ،ﻫﻲ ﺍﻟﻴﺪ ﺍﳌﻌﺮﻭﻓﺔﹸ ﻣﻦ ﺩﻡﹴ ﻭﳊﻢﹴ ﻭﻋﻈﻢ ..ﺑﻴﻨﻤﺎ ﻗﹸﺪﺭﺓﹸ ﺍﻹﻧﺴـﺎﻥ
ﻋﻠﻰ ﺗﻨﺎﻭﻟﻪ ﻟﻸﻣﻮﺭﹺ ﻣﺴﺄﻟﺔﹲ ﻧﺘﺼﻮﺭﻫﺎ ﺑﺄﺫﻫﺎﻧﻨﺎ ،ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺠﺴﺪﻫﺎ ﺑﺸﻲﺀٍ ﻣﻦ ﺃﺷـﻴﺎ ِﺀ
ﻋﺎﱂﹺ ﺍﳋﻠﻖ ..ﻓﺎﺎﺯ ﻫﻮ ﺍﻻﺳﺘﻌﻤﺎﻝﹸ ﺍﳌﻌﻨﻮﻱ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ، ﻭﺍﳊﻘﻴﻘﺔﹸ ﻫـﻲ ﺍﺳـﺘﻌﻤﺎﻟﹸﻬﺎ ﰲ
ﺍﻟﺘﻌﺒﲑﹺ ﻋﻦ ﺍﳊﻴﺜﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂﹺ ﺍﳋﻠﻖﹺ ﺍﻟﺬﻱ ﻓﻴﻪ ﲤﹼﺖ ﺻﻴﺎﻏﺔﹸ ﻟﻔﻈﺔ ﺍﻟﻴﺪ ..
..ﻭﻫﻜﺬﺍ ..ﻻ ﳝﻜﻦ ﻷﻟﻔﺎﻅ ﻭﺿﻌﻴﺔ ﺃﻥﹾ ﺗﺘﺴِﻊ – ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ – ﻟﺪﻻﻻﺕ ﺃﻛﺜﺮ ﻣﻦ
ﺳﻌﺔ ﻋﻠﻢﹺ ﻭﺍﺿﻌﻬﺎ ،ﻭﺫﻟﻚ ﰲ ﺗﺴﻤﻴﺔ ﻛﺎﺋﻨﺎﺕ ﻋﺎﱂﹺ ﺍﳋﻠﻖ ..ﻭﻻ ﻳﻤﻜﻨﻬـﺎ ﺃﺑـﺪﺍﹰ ﺗﺼـﻒ
ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂﹺ ﺍﻷﻣﺮ ،ﺇﻻﹼ ﻋﻠﻰ ﺳﺒﻴﻞﹺ ﺍﺎﺯﹺ ،ﻭﻣﻦ ﻣﻨﻈﺎﺭﹺ ﻋﻠﻢﹺ ﻭﺍﺿﻊﹺ ﺗﻠﻚ ﺍﻷﻟﻔﺎﻅ ..
..ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﺇﱃ ﻣﺴﺄﻟﺔ ﺗﺴﻤﻴﺔ ﺍﻟﺒﺸﺮﹺ ﻟﻸﺷﻴﺎﺀِ ﺑﺄﲰﺎﺀٍ ﻣﺎ ﺃﻧﺰﻝﹶ ﺍﷲُ ﺗﻌﺎﱃ
ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ،ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻷﲰﺎﺀُ ﺑﻌﻴﺪﺓﹰ ﻛﻞﱠ ﺍﻟﺒﻌﺪ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻷﺷﻴﺎﺀ ﺍﳌﹸﺴﻤﺎﺓ ..
)bÎ) 4 ?`»sÜù=ß™ `ÏB $pkÍ5 ª!$# tAt“Rr& !$¨B /ä.ät!$t/#uäur öNçFRr& !$ydqßJçGø‹®ÿxœ Öä!$oÿôœr& HwÎ) }‘Ïd ÷bÎ )
] ( #“y‰çlù;$# ãNÍkÍh5§‘ `ÏiB Nèduä!%y` ô‰s)s9ur ( ߧàÿRF{$# “uqôgs? $tBur £`©à9$# žwÎ) tbqãèÎ7-Ftƒﺍﻟﻨﺠﻢ [ ٢٣ :
..ﻭﺇﺿﺎﻓﺔﹰ ﺇﱃ ﺃﻥﹼ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻸﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀِ ﻧﺎﻗﺼﺔﹲ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ،ﺑﺴﺒﺐﹺ ﻋﻠﻤﻨـﺎ
ﺍﻟﻨﺎﻗﺺﹺ ﻋﻦ ﺍﻟﻌﻠﻢﹺ ﺍﻟﻜﺎﻣﻞﹺ ﺑﹺﺤﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔﹶ ﺫﺍﺕ ﺧﺼﻮﺻﻴﺔ ﻓﺮﺩﻳـ ﺔ
ﻭﻗﻮﻣﻴﺔ ،ﻓﻘﺪ ﲣﺘﻠﻒ ﺗﺴﻤﻴﺔﹸ ﺍﻟﺸﻲﺀِ ﺫﺍﺗﻪ ﻣﻦ ﻓﺮﺩ ﻵﺧﺮ ،ﻭﻣﻦ ﺃﻣـﺔ ﻷُﺧـﺮﻯ ،ﺣﺴـﺐ
ﺍﳌﻨﺎﻇﲑﹺ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﻨﻈﺮ ﻣﻨﻬﺎ ﺍﻷﻣﻢ ﻭﺃﻓﺮﺍﺩﻫﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،ﻭﺣﺴﺐ ﺩﺭﺟﺎﺕ ﻋﻠﻤﻬﹺﻢ
ﲟﺎﻫﻴﺘﻪ ﻋﱪ ﺍﻷﺯﻣﻨﺔ ،ﻭﺣﺴﺐ ﻗﹸﺪﺭﺍﺗﻬﻢ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ..
..ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔﹸ ﺍﻷﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀِ ،ﻓﻮﻕ ﺍﻟﺮﺅﻯ ﺍﳌﺨﺘﻠﻔـﺔ ﺍﻟـﱵ ﺗﻨﻈـﺮ ﻣﻨـﻬﺎ
ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀ ،ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔﹸ ﺍﻷﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀِ ﻻ ﻳﻌﻠﻤﻬﺎ ﺃﺣـﺪ
٥٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﻛﻌﻠﻢﹺ ﺧﺎﻟﻘﻬﺎ ﺟﻞﹼ ﻭﻋﻼ ،ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﻏﲑ ﺍﷲِ ﺗﻌﺎﱃ ﺗﺮﲨﺔﹶ ﻫﺬﺍ ﺍﻟﻌﻠـﻢﹺ ﺍﳌﻄﻠـﻖﹺ ﺇﱃ
ﺻﻴﺎﻏﺔ ﻣﻄﻠﻘﺔ ﺗﺼﻮﺭ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭﹺ ﻭﺍﻷﺷﻴﺎﺀ ،ﻓﺈﻥﱠ ﺍﻟﺘﺴﻤﻴﺔﹶ ﺍﳊﻖ ﻭﺍﻟﱵ
ﺗﺼﻒ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔﹶ ﺍﳌﹸﺴﻤﻰ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻣﻦ ﺍﷲِ ﺗﻌﺎﱃ ،ﻓﺎﺭﺗﺒﺎﻁﹸ ﺍﻟﺬﻭﺍﺕ ﺍﳌﺴـﻤﺎﺓ
ﻣﻦ ﺍﷲِ ﺗﻌﺎﱃ ﺑﺄﲰﺎﺋﻬﺎ ،ﳝﺎﺛﻞﹸ ﲤﺎﻣﺎﹰ ﺍﺭﺗﺒﺎﻁﹶ ﺍﳌﺎﺩﺓ ﺑﺼﻮﺭﺗﻬﺎ ..
ﻓﺤﱴ ﺗﻜﻮﻥﹶ ﺍﳌﹸﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ،ﻭﻛﺎﻣﻠﺔﹰ ﻭﻣﻄﺎﺑﻘﺔﹰ ﻣﻄﺎﺑﻘﺔﹰ ﺗﺎﻣﺔﹰ ﻟﻠﻤﻌﲎ
،ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥﹶ ﺻﺎﺋﻐﻬﺎ ،ﻓﻮﻕ ﻋﺎﳌﻲ ﺍﳋﻠﻖﹺ ﻭﺍﻷﻣﺮﹺ ،ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ..
..ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤﺔﹸ ﺍﳌﻘﻮﻟﺔﹸ ﺍﻟﻮﻋﺎﺀَ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﻌﲎ ،ﻓﺈﻥﱠ ﺍﻟﺘﺴﻤﻴﺔﹶ ﺍﳌﹸﻄﻠﻘﺔﹶ ﺗﻘﺘﻀﻲ
ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﰲ ﺍﳌﻌﲎ ) ﺍﻟﻜﻼﻡ ( ،ﻭﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﰲ ﺍﻟﻮﻋﺎﺀِ ﺍﳌﹶﺼﻮﻍﹺ ﻻﺣﺘﻮﺍﺀِ ﺍﳌﻌﲎ ) ﺍﻟﻘﻮﻝ
( ..ﻭﺃﻱ ﺍﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳌﻄﻠﻖﹺ ﰲ ﺍﳌﻌﲎ ) ﺍﻟﻜﻼﻡ ( ﺃﻭ ﰲ ﺍﻟﻮﻋﺎﺀ ) ﺍﻟﻘﻮﻝ ( ،ﺗﻔﹾﻘﺪ ﺍﻟﺘﺴـﻤﻴﺔﹸ
ﻣﻄﻠﻘﹶﻬﺎ ..
) &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ
( ] ﺍﻟﻨﺤﻞ ، [ ٨٩ :ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻣﻔﺎﺗﻴﺢ ﻣﺴﻤﻴﺎﺕ ﺍﻷﲰﺎﺀِ ﻛﻠﱢﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﲢﻤﻠﹸﻬﺎ
ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻭﳌﹼﺎ ﻛﺎﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻋﺎﱂﹺ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻗﺒﻞ
ﺣﻠﻮﻝﹺ ﻧﻔﺴِﻪ ﰲ ﺟﺴﺪﻩ ،ﻗﺪ ﻋﻠﹼﻤﻪ ﺍﷲُ ﺗﻌﺎﱃ ﺍﻷﲰﺎﺀَ ﻛﻠﹼﻬﺎ ) ﻛﻤﺎ ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ (
،ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥﹶ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ﻋﻠﹼﻤﻬﺎ ﺍﷲُ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﺒﻂﹶ ﺑﹺﻬﺎ ﺇﱃ
ﺍﻷﺭﺽ ..
..ﻭﻣﺎﻫﻴﺔﹸ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘﹺ ﻛﻮﻧﻪ ﺍﻟﻮﺣﻴﺪ – ﻣﻦ ﺑﲔ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ – ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ
،ﻭﻛﻮﻧﻪ ﻳﺘﻌﻠﹼﻖ ﻣﺒﺎﺷﺮﺓﹰ ﺑﺼﻔﺎﺕ ﺍﷲِ ﺗﻌﺎﱃ ،ﻭﻛﻮﻧﻪ ﳛﻤﻞﹸ ﻣﻔﺎﺗﻴﺢ ﺃﺳﺮﺍﺭﹺ ﺍﻟﻜﻮﻥ ،ﻭﻛﻮﻧـﻪ
ﻣﻌﺠﺰﺓﹰ ﻣﺴﺘﻤﺮﺓﹰ ﺣﱴ ﻗﻴﺎﻡﹺ ﺍﻟﺴﺎﻋﺔ ، ﻭﻛﻮﻧﻪ ﻣﻨﻬﺞ ﻫﺪﺍﻳﺔ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻭﻛﻮﻧـﻪ ﳛﻤـﻞﹸ
ﻋﻤﻖ ﺍﻟﺘﺄﻭﻳﻞﹺ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲُ ﺗﻌﺎﱃ ...ﻭﻛﻮﻧﻪ ﻳﻨﻔﺮﺩ – ﻣﻦ ﺑﲔ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ –
ﺑﺎﻟﺘﱰﻳﻞ) * ( ﻣﻦ ﻋﻨﺪ ﺍﷲِ ﺗﻌﺎﱃ ،ﰲ ﺣﲔ ﻳﺸﺘﺮﻙ ﻣﻊ ﺍﻟﻜﺘﺐﹺ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻷﺧﺮﻯ ﺑﺎﻹﻧﺰﺍﻝﹺ ﻣﻦ
) * ( -ﺑﻴﻨﺖ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺑﺸﻜﻞﹴ ﻣﻔﺼﻞ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ ( ،ﻭﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ
) ﺳﻠﱠﻢ ﺍﳋﻼﺹ ( ،ﻭﰲ ﻛﺘﺎﺏ :ﺍﳌﹸﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ..
٥٥ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﻋﻨﺪ ﺍﷲِ ﺗﻌﺎﱃ ..ﻛﻞﱡ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥﹶ ﻛﻠﻤﺎﺗﻪ ﻓﻄﺮﻳﺔﹰ ﻣﻮﺣﺎﺓﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻋﻠﹼﻤﻬـﺎ
ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺣﻠﻮﻝﹺ ﻧﻔﺴِﻪ ﰲ ﺟﺴﺪﻩ ،ﰲ ﺍﻟﻌﺎﱂﹺ ﺍﻟﺬﻱ ﻻ ﳛـﻮﻱ ﺍﳌﺘﻨﺎﻗﻀـﺎﺕ ،
ﻭﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ..
..ﻓﺘﱰﻳﻞﹸ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘﹺ ) ﻣﻦ ﺍﻟﻔﻌﻞ ﻧﺰﻝﹶ ( ﻣﻦ ﻋﻨﺪ ﺍﷲِ ﺗﻌﺎﱃ ،ﻫﻮ ﺍﻧﺘﻘﺎﻟﹸﻪ ﺇﱃ ﻋﺎﻟﹶﻤﻨﺎ
ﺩﻭﻥﹶ ﺃﻱ ﺗﻐﻴﲑﹴ ﻭﺍﺭﺗﺴﺎﻡﹴ ﲟﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻔﺮﺩﺍﺗﻪ ﻫﻲ ﺫﺍﺗﻬﺎ ﻧﺰﻟﺖ ﻣﻦ ﺍﻟﺴـﻤﺎﺀ ،
ﻭﺟﻤﻠﹸﻪ ﻫﻲ ﺫﺍﺗﻬﺎ ﻧﺰﻟﺖ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻓﺎﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﻟﻴﺲ ﻣﻌﺎﱐﹶ ﻣﻦ ﺍﷲِ ﺗﻌـﺎﱃ ﺻـﺎﻏﹶﺘﻬﺎ
ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﻘﺎﻟﺐﹴ ﻟﹸﻐﻮﻱ ﻛﺎﻟﻜﺘﺐﹺ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ،ﺇﻧﻤﺎ ﻫﻮ ﻣﻌﺎﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺻﺎﻏﻬﺎ
ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﺎﻟﺐﹴ ﻟﻐﻮﻱ..
..ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺒﻴﻨﻪ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ،ﻣﻦ ﺧﻼﻝﹺ ﺗﻔﺮﺩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘﹺ ﻋﻦ ﻏﲑﹺﻩ ﻣـﻦ
ﺍﻟﻜﺘﺐﹺ ﺍﻷﺧﺮﻯ ﺑﻜﻮﻧﹺﻪ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻱ ﺻﻴﺎﻏﺔﹰ ﻟﹸﻐﻮﻳﺔﹰ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌـﺎﱃ ..ﻭﺑﺘﻔـﺮﺩﻩ
ﺃﻳﻀﺎﹰ ﻋﻦ ﻏﲑﹺﻩ ﻣﻦ ﺍﻟﻜﺘﺐﹺ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺑﻜﻮﻧﹺﻪ ﺗﱰﻳﻞﹶ ﺍﷲِ ﺗﻌﺎﱃ ،ﺃﻱ ﻧﺰﻭﻻﹰ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﺩﻭﻥﹶ
ﺃﻱﹺ ﺗﻐﻴﲑﹴ ﺃﻭ ﺗﺒﺪﻳﻞ ،ﻓﻬﻮ ﻛﻼﻡ ﺍﷲِ ﺗﻌﺎﱃ ،ﻭﺃﻧﺰﻟﹶﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﺷﺄﻧﻪ ﺑﺬﻟﻚ ﺷـﺄﻥﹸ ﺍﻟﻜﺘـ ﹺ
ﺐ
ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻷﺧﺮﻯ ،ﻭﻟﻜﻨﻪ – ﺃﻳﻀﺎﹰ – ﻗﻮﻝﹸ ﺍﷲِ ﺗﻌﺎﱃ ﻭﺗﱰﻳﻠﹸﻪ ، ﺃﻱ ﺗﱰﻳﻞﹸ ﺍﻟﺼﻴﺎﻏﺔ ﺫﺍﺗﻬـﺎ
ﺩﻭﻥ ﺃﻱ ﺗﻐﻴﲑﹴ ﺃﻭ ﺗﺒﺪﻳﻞ ..
..ﻭﻟﺬﻟﻚ ﻓﻜﻞﱡ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺼﻒ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀَ – ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ – ﻭﺻـﻔﺎﹰ
ﻣﻄﻠﻘﺎﹰ ،ﻭﻣﺎ ﻧﺘﻮﻫﻤﻪ ﻣﻦ ﳎﺎﺯﹴ ﻟﺒﻌﺾﹺ ﻣﻔﺮﺩﺍﺗﻪ ﻧﺎﺗﺞ ﻋﻦ ﻛﻮﻥ ﺗﺼﻮﺭﺍﺗﻨﺎ ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃـﺎﺭﹺ
ﺍﻟﺼﻮﺭﹺ ﺍﳊﺴﻴﺔ ﺍﻟﱵ ﺍﻛﺘﺴﺒﻨﺎﻫﺎ ﻣﻦ ﻋﺎﱂﹺ ﺍﳋﻠﻖ ) ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ،ﻭﻋﻦ ﻛﻮﻧﹺﻨﺎ
ﺟﺎﻫﻠﲔ ﳊﻘﻴﻘﺔ ﺍﻷﻣﻮﺭﹺ ﰲ ﻣﺎ ﻭﺭﺍﺀ ﻋﺎﱂﹺ ﺍﳋﻠﻖﹺ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ..
) $ygôÜÝ¡ö6s? Ÿwur y7É)ãZãã 4’n<Î) »'s!qè=øótB x8y‰tƒ ö@yèøgrB Ÿwur ..ﻓﺤﻴﻨﻤﺎ ﻧﻘﺮﺃﹸ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ..
] ( #·‘qÝ¡øt¤C $YBqè=tB y‰ãèø)tFsù ÅÝó¡t6ø9$# ¨@ä.ﺍﻹﺳﺮﺍﺀ .. [ ٢٩ :ﻧﺤﺴﺐ ﺃﻥﱠ ﻛﻠﻤﺔﹶ ) ( x8y‰tƒﰲ
ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻗﺪ ﺍﹸﺳﺘﺨﺪﻣﺖ ﻋﻠﻰ ﺳﺒﻴﻞﹺ ﺍﺎﺯ ..ﻓﺎﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻴﺪ ﻻ ﻧﺴﺘﻄﻴ ﻊ
ﺗﺼﻮﺭﻩ ﺇﻻﹼ ﻟﻠﻴﺪ ﺍﳊﺴﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ ،ﻭﻟﺬﻟﻚ ﻧﺴﻘﻂﹸ ﺗﺼﻮﺭﺍﺗﻨﺎ ﺍﳊﺴﻴﺔﹶ ﻫﺬﻩ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ
ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﱰﻋﻢ ﺃﻧﻬﺎ ﺍﹸﺳﺘﺨﺪﻣﺖ ﻋﻠﻰ ﺍﺎﺯ ..
٥٦ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻟﻜﻦ .. ﺇﺫﺍ ﺃﺩﺭﻛﻨﺎ ﺃﻥﱠ ﺃﻧﻔﹸﺴﻨﺎ ﺟﻮﻫﺮ ﻣﻌﻨﻮﻱ ﻣﻮﺟﻮﺩ ﻗﺒﻞﹶ ﺧﻠﻖﹺ ﺃﺟﺴﺎﺩﻧﺎ ،ﻭﻗﺒﻞﹶ
ﺻﻮﺭﻫﺎ ﺍﳋﺎﺻﺔﹸ
ﺣﻠﻮﻝﹺ ﻫﺬﻩ ﺍﻷﻧﻔﺲﹺ ﰲ ﺗﻠﻚ ﺍﻷﺟﺴﺎﺩ ..ﻭﺇﺫﺍ ﺃﺩﺭﻛﻨﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﻧﻔﹸﺲ ﳍﺎ
$uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur ).. ﺎ ﻗﺒﻞﹶ ﺧﻠﻖﹺ ﺃﺟﺴﺎﺩﻧﺎ ،ﺣﻴﺚﹸ ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ
] ( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9ﺍﻷﻋﺮﺍﻑ .. [ ١١ :ﻭﺇﺫﺍ ﺃﺩﺭﻛﻨﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﺟﺴﺎﺩ ﺍﳊﺎﻣﻠﺔﹶ
ﺻﻮﺭﹺ ﺃﻧﻔﹸﺴِﻨﺎ ﰲ ﻋﺎﱂﹺ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ) ﻛﻤﺎ
ﻷﻧﻔﹸﺴِﻨﺎ ﻣﺠﺮﺩ ﺃﻭﻋﻴﺔ ﻣﺎﺩﻳﺔ ﻻﺭﺗﺴﺎﻡﹺ
Ÿwur ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﺩﻡ ( ..ﺣﲔ ﺫﻟﻚ ..ﻧﺪﺭﻙ ﺃﻥﱠ ﻗﹶﻮﻟﹶﻪ ﺗﻌﺎﱃ )
، ( ÅÝó¡t6ø9$# ¨@ä. $ygôÜÝ¡ö6s? Ÿwur y7É)ãZãã 4’n<Î) »'s!qè=øótB x8y‰tƒ ö@yèøgrBﻫﻮ ﺃﻣﺮ ﺇﳍﻲ ﻳﺼﻮﺭ ﺗﺼﻮﻳﺮﺍﹰ
ﻣﻄﻠﻘﺎﹰ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﺎﺯ ،ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲُ ﺗﻌﺎﱃ ﻟﺤﺮﻛﺔ ﺍﻟﻨﻔﺲﹺ ﺍﳌﹸﺠﺮﺩﺓ ﰲ
ﺗﻮﺟﻴﻬﹺﻬﺎ ﳌﺎ ﻳﻘﻊ ﲢﺖ ﺳﻴﻄﺮﺗﻬﺎ ،ﻛﻲ ﺗﺒﺘﻌﺪ ﻋﻦ ﺍﻟﺒﺨﻞﹺ ﻭﺍﻹﺳﺮﺍﻑ ..ﻓﺄﺩﺍﺓﹸ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ
ﻟﻠﻨﻔﺲﹺ ﻫﻲ ﻳﺪ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ،ﻭﺍﻟﱵ ﺗﺘﺠﺴﺪ ﰲ ﻋﺎﱂﹺ ﺍﳌﺎﺩﺓ ﻭﺍﳊﺲ ﺑﻴﺪ ﺣﺴﻴﺔ ﻫﻲ ﺍﻟﻴﺪ ﺍﻟﱵ
ﻧﻌﺮﻓﹸﻬﺎ ..ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐﱡ ﻳﺘﻌﻠﹼﻖ ﺑﻘﻴﻢﹴ ﻣﻌﻨﻮﻳﺔ ﺗﺘﺄﺭﺟﺢ ﺑﲔ ﺍﻟﺒﺨﻞﹺ ﻭﺍﻹﺳﺮﺍﻑ ،
ﻭﺗﺘﻌﻠﱠﻖ ﲜﻮﻫﺮﹺ ﻧﻔﺲﹺ ﺍﻹﻧﺴﺎﻥ ، ﻓﻼ ﺑﺪ ﺃﻥﹾ ﺗﺘﻌﻠﱠﻖ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ( x8y‰tƒ ) ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ
ﺍﻟﻜﺮﳝﺔ ﺑﺎﻟﻨﻔﺲﹺ ﺍﺮﺩﺓ ، ﻭﻟﻴﺲ ﺑﺎﺭﺗﺴﺎﻣﻬﺎ ﺍﳌﺎﺩﻱ ﰲ ﺍﳉﺴﺪ ..
..ﻭﻗﺪ ﻭﺭﺩ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻴﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
!$¯RÎ) ÇÍÎÈ Ì•»|Áö/F{$#ur “ω÷ƒF{$# ’Í<'ré& z>qà)÷ètƒur t,»ysó™Î)ur tLìÏdºt•ö/Î) !$tRy‰»t7Ïã ö•ä.øŒ$#ur )
& ] ( Í‘$uŠ÷zF{$# tû÷üxÿsÜóÁßJø9$# z`ÏJs9 $tRy‰ZÏã öNåk¨XÎ)ur ÇÍÏÈ Í‘#¤$!$# “t•ò2ÏŒ 7p|ÁÏ9$sƒ¿2 Nßg»oYóÁn=÷zrﺹ
[ ٤٧ – ٤٥ :
ﻭﻟﻜﻦ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥﹸ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐﱡ ﻣﺘﻌﻠﱢﻘﺎﹰ ﲟﺴﺎﺋﻞﹶ ﻣﻦ ﻋﺎﱂﹺ ﺍﳋﻠﻖ ،ﻓﺈﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤ ﹶﺔ
ﺗﺼﻒ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺃﻳﻀﺎﹰ ﺍﻟﻴﺪ ﺍﳌﺎﺩﻳﺔﹶ ﺍﻟﱵ ﻫﻲ ﻋﻀﻮ ﻣﻦ ﺍﳉﺴﺪ ، ﺣﻴﺚ ﺍﳉﺴﺪ ﺻﻮﺭﺓﹸ
) óOçFôJè% #sŒÎ) (#þqãYtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ ﺍﺭﺗﺴﺎﻡﹺ ﻭﻋﺎﺀِ ﺍﻟﻨﻔﺲﹺ ﰲ ﻋﺎﱂﹺ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..
)öNà6n=ã_ö‘r&ur öNä3Å™râäã•Î/ (#qßs|¡øB$#ur È,Ïù#t•yJø9$# ’n<Î) öNä3tƒÏ‰÷ƒr&ur öNä3ydqã_ãr (#qè=Å¡øî$$sù Ío4qn=¢Á9$# ’n<Î
٥٧ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
) ] ( 4 Èû÷üt6÷ès3ø9$# ’n<Îﺍﳌﺎﺋﺪﺓ .. [ ٦ :ﻓﺎﳌﻌﲎ ﺍﳌﹸﺠﺮﺩ ﻟﻜﻠﻤﺔ ﺍﻟﻴﺪ ﻫﻮ ﺫﺍﺗﻪ ، ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺘﻐﻴﺮ
ﻫﻮ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺍﻟﻌﻮﺍﱂﹺ ﺍﳌﺨﺘﻠﻔﺔ ،ﻓﺎﻻﺧﺘﻼﻑ ﻳﻌﻮﺩ ﺇﱃ ﲤﺎﻳﺰﹺ ﺗﻠﻚ ﺍﻟﻌﻮﺍﱂﹺ ﻋﻦ ﺑﻌﻀﻬﺎ ..
ﻭﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔﹸ ﲢﻤﻞﹸ ﺩﻻﻻﺕ ﻟﻠﻤﻌﻨﻴﲔ ،ﺍﳌﹸﺠﺮﺩ ﻭﺍﳊﺴﻲ ،ﺑﺂﻥ ﻭﺍﺣﺪ ..ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ
öNä.t•xÿøßr& ÷br& ω÷èt/ .`ÏB sp©3tB Ç`ôÜt7Î/ Nåk÷]tã öNä3tƒÏ‰÷ƒr&ur öNä3Ytã öNßgtƒÏ‰÷ƒr& £#x. “Ï%©!$# uqèdur ) ..
] ( #·Ž•ÅÁt/ tbqè=yJ÷ès? $yJÎ/ ª!$# tb%x.ur 4 óOÎgøŠn=tæﺍﻟﻔﺘﺢ [ ٢٤ :
..ﻭﻫﻜﺬﺍ ..ﻓﻌﺪﻡ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻓﻄﺮﻳﺔ ﺍﳌﹸﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ، ﻭﺑﺄﻧﻬﺎ ﻣﻦ ﺻﻴﺎﻏﺔ ﺍﷲِ ﺗﻌﺎﱃ
،ﻟﺘﺤﻤﻞﹶ ﻣﻌﲎ ﻣﺠﺮﺩﺍﹰ ﻟﻪ ﺍﺭﺗﺴﺎﻣﺎﺗﻪ ﰲ ﺍﻟﻌﻮﺍﱂﹺ ﺍﳌﹸﺨﺘﻠﻔﺔ ، ﻭﻋﺪﻡ ﺇﻋﺎﺩﺓ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ
ﲢﻤﻠﹸﻬﺎ ﺍﻟﻜﻠﻤﺔﹸ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺎﻟﹶﻢﹺ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳌﺴﺄﻟﺔﹸ ﺍﻟﱵ ﺗﺼـﻔﹸﻬﺎ ﻭﺗﺴـﻤﻴﻬﺎ
ﺍﳌﻔﺮﺩﺓﹸ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ..ﻛﻞﱡ ﺫﻟﻚ ﺃﺩﻯ ﺇﱃ ﺃﻭﻫﺎﻡﹺ ﺍﻟﺘﺠﺴﻴﺪ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ،ﻭﺇﱃ ﺃﻭﻫﺎﻡﹺ ﺍﺎﺯﹺ ﻋﻨـﺪ
ﺑﻌﻀﻬﹺﻢ ﺍﻵﺧﺮ ..
..ﻓﺤﻴﻨﻤﺎ ﻧﻘﺮﺃﹸ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ] ( 3“uqtGó™$# ĸö•yèø9$# ’n?tã ß`»oH÷q§•9$# ) ..ﻃـﻪ .. [ ٥ :
ﻋﻠﻴﻨﺎ ﺃﻥﹾ ﻧﻌﻠﻢ ﺃﻥﱠ ﺍﻻﺳﺘﻮﺍﺀَ ﻫﻨﺎ ﻳﺤﻤﻞﹸ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ،ﻭﻫﻮ ﺍﷲُ ﺗﻌﺎﱃ ،ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﻋﺎﳌﻲ
ﺍﳋﻠﻖﹺ ﻭﺍﻷﻣﺮﹺ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr& ) ..
ﺍﻷﻋﺮﺍﻑ .. [ ٥٤ :ﻭﺃﻱ ﺗﺼﻮﺭﹴ ﳍﺬﺍ ﺍﻻﺳﺘﻮﺍﺀِ ﲟﻌﺎﻳﲑﹺ ﻋﺎﻟﹶﻤﻨﺎ ﺍﳌﺎﺩﻱ ﺍﳊﺴﻲ ، ﻫﻮ ﲡﺴﻴﺪ ﷲ
ﺗﻌﺎﱃ ،ﻭﳏﺎﻭﻟﺔﹲ ﻟﻔﺮﺽﹺ ﻣﻌﺎﻳﲑﹺ ﻋﺎﻟﹶﻤﻨﺎ ﺍﳌﺎﺩﻱ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ..
ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﺍﺳﺘﻮﺍﺀِ ﺍﷲِ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ،ﻭﺑﲔ ﺍﺳﺘﻮﺍﺀِ ﺳﻔﻴﻨﺔ ﻧﻮﺡﹴ – ﻋﻠﻰ ﺳﺒﻴﻞ
ÞÚö‘r'¯»tƒ Ÿ@ŠÏ%ur ﺍﳌﺜﺎﻝ – ﻳﻮﺍﺯﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻭﺑﲔ ﻣﺎﺩﺓ ﺳﻔﻴﻨﺔ ﻧﻮﺡ ) ..
Ÿ@ŠÏ%ur ( Äd“ÏŠqègø:$# ’n?tã ôNuqtFó™$#ur ã•øBF{$# zÓÅÓè%ur âä!$yJø9$# uÙ‹Ïîur ÓÉëÎ=ø%r& âä!$yJ|¡»tƒur Ï8uä!$tB ÓÉën=ö/$#
] ( tûüÏJÎ=»©à9$# ÏQöqs)ù=Ïj9 #Y‰÷èç/ﻫﻮﺩ .. [ ٤٤ :ﻣﻊ ﺍﻟﻌﻠﻢﹺ ﺃﻥﹼ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮﺩ ﻟﻜﻠﻤﺔ( 3“uqtGó™$# )
،ﻫﻮ ﺫﺍﺗﻪ ، ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺘﻐﻴﺮ ﰲ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻫﻮ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﺗﺼﻔﹸﻬﺎ ،
ﻭﺍﻟﻌﺎﱂﹸ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ،ﺃﻱ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﳉﻤﻠﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ..
٥٨ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻠﻤﺔ ، ( ĸö•yèø9$# ) ﻓﺎﳌﻌﲎ ﺍﳌﹸﺠﺮﺩ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻮ ﺫﺍﺗﻪ،
ﻭﻟﻜﻦ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻌﺮﺵﹺ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻯ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ ، ﻭﺑﲔ ﺍﻟﻌﺮﺵﹺ ﺍﻟﺬﻱ ﺭﻓﻊ
] ( ĸö•yèø9$#ﻳﻮﺳﻒ ، [ ١٠٠ : ’n?tã Ïm÷ƒuqt/r& yìsùu‘ur ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺑﻮﻳﻪ ﻋﻠﻴﻪ )..
) šúüÏJÎ=ó¡ãB ’ÎTqè?ù'tƒ br& Ÿ@ö6s% $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr& (#àsn=yJø9$# $pkš‰r'¯»tƒ tA$s% ﻭﻋﺮﺵﹺ ﻣﻠﻜﺔ ﺳﺒﺄ ..
( ] ﺍﻟﻨﻤﻞ .. [ ٣٨ :ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﻫﻮ ﺫﺍﺗﻪ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﷲِ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ ، ﻭﺑﲔ ﻳﻮﺳﻒ
ﻭﻣﻠﻜﺔ ﺳﺒﺄ ﻭﺍﻟﻌﺎﱂﹺ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻴﺎﻥ ﺇﻟﻴﻪ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ..
..ﻭﺿﺮﻭﺭﺓ ﺇﺩﺭﺍﻙ ﻣﺮﺗﺒﺔ ﺍﻟﻮﺟﻮﺩ ﻟﻠﻤﻮﺻﻮﻑ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺣﻘﻴﻘﺔ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮﺩ
ﺍﻟﺬﻱ ﲢﻤﻠﹸﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﳌﹸﺤﻴﻂ ،ﻳﺘﺠﻠﹼﻰ ﰲ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻠﻤﻌـﲎ ﺍﳌﹸﺠـﺮﺩ
ﺍﻟﺬﻱ ﲢﻤﻠﹸﻪ ﻛﻠﻤﺔ ) ( tbr”•ßJtFs9ﰲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ..
’Îû #Y—qègx” žwÎ) ÇÊÌÍÈ šúüÏèuHødr& ÿ¼ã&s#÷dr&ur çm»oYø‹¯gwU øŒÎ) ÇÊÌÌÈ tûüÎ=y™ö•ßJø9$# z`ÏJ©9 $WÛqä9 ¨bÎ)ur )
Ÿxsùr& 3 È@ø‹©9$$Î/ur ÇÊÌÐÈ tûüÅsÎ6óÁ•B NÍköŽn=tã tbr”•ßJtFs9 ö/ä3¯RÎ)ur ÇÊÌÏÈ tûïÌ•yzFy$# $tRö•¨ByŠ §NèO ÇÊÌÎÈ tûïÎŽÉ9»tóø9$#
ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ،ﻭﳜﺺ ﺃﺷﺨﺎﺻﺎﹰ ﻣﺤﺪﺩﻳﻦ ،ﻛﺎﻧﻮﺍ – ﰲ ﺍﳌﺎﺿﻲ ﺃﺛﻨﺎﺀ ﻓﺘـﺮﺓ ﺍﻟﺮﺳـﺎﻟﺔ –
ﳝﺮﻭﻥ ﻣﺮﻭﺭﺍﹰ ﻣﻜﺎﻧﻴﺎﹰ ﻣﻦ ﺍﳌﻨﻄﻘﺔ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ ﻗﻮﻡ ﻟﻮﻁ ..ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ،ﻳﻨﺎﻗﺾ ﺻـﻴﺎﻏﺔ
ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﳌﹸﻮﺟﻬﺔ ﻟﻜﻞﹼ ﺍﻟﺒﺸﺮ ﰲ ﻛﹸﻞﱢ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ..ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ ) ( tbr”•ßJtFs9 ö/ä3¯RÎ)ur
) &Ÿxsùr ،ﺧﻄﺎﺏ ﻟﻜﻞﱢ ﺍﻟﺒﺸﺮﻳﺔ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ،ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ ﻭﻣﻜـﺎﻥ ..ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ
? ( šcqè=É)÷èsﻫﻮ – ﺃﻳﻀﺎﹰ – ﺧﻄﺎﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ..
٥٩ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﺩﻻﻻﺕ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻧﺪﺭﻛﻬﻤﺎ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ ﻟﻨﻮﺍﺯﻉ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸـﺮﻳﺔ )
ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﻏﲑ ﺍﶈﺴﻮﺱ ( ،ﲟﺮﻭﺭﹺﻫﺎ ﺍﻟﻨﻔﺴﻲ ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴﺔ ﻓﻌـﻞ ﺣﻴﺜﻴـﺎﺕ
ﺍﻟﻔﺎﺣﺸﺔ ﺍﻟﱵ ﻓﻌﻠﻬﺎ ﻗﻮﻡ ﻟﻮﻁ ..
..ﲟﻌﲎ :ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻨﺒﻪ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻳﺤﺬﹼﺭﻫﺎ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺼﺒﺎﺡ ﻭﺍﻟﻠﻴﻞ ،ﺣﻴﺚ
ﺍﻟﻮﻗﺖ ﺍﻟﻐﺎﻟﺐ ﻟﻠﱢﻘﺎﺀِ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ،ﻣﻦ ﺃﻥ ﺗﻔﻌﻞ ﻓﻌﻞ ﺍﻟﻔﺎﺣﺸﺔ ﺍﻟﱵ ﻓﻌﻠﻬﺎ ﻗﻮﻡ ﻟـﻮﻁ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
..ﻓﺎﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﻗﻮﻡ ﻟﻮﻁ ﺑﻔﻌﻠﺘﻬﻢ ﻫﺬﻩ ،ﺑﻴﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨـﺎ ﰲ ﻛﺘﺎﺑـﻪ
ﺍﻟﻜﺮﱘ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻔﻲ ﺍﻟﻠﻘﺎﺀ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ،ﺣﻴﺚ ﺇﻣﻜﺎﻧﻴﺔ ﺍﳌﺮﻭﺭ ﻣـﻦ ﻓﻌـﻞ ﻫـﺬﻩ
ﺍﻟﻔﺎﺣﺸﺔ ﳑﻜﻨﺔ ،ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻻﻧﺰﻻﻕ ﺑﻔﻌﻞ ﻓﺎﺣﺸﺔ ﻗﻮﻡ ﻟﻮﻁ ،ﻳﺤﺬﹼﺭﻧﺎ ﺍﷲُ
ﺗﻌﺎﱃ ،ﺑﺄﻥﹼ ﻏﻀﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻋﻠﻰ ﻗﻮﻡ ﻟﻮﻁ ،ﻭﻣﺼ ﲑﻫﻢ ﰲ ﺍﻵﺧﺮﺓ ،ﻻ ﳜﺘﻠﻒ
ﻋﻨﻪ ﻣﻊ ﻣﻦ ﻳﻔﻌﻞ ﻓﻌﻠﺘﻬﻢ ﺍﻟﱵ ﻓﻌﻠﻮﻫﺎ ..
..ﻓﺎﷲُ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﻣﻦ ﺧﻼﻝ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ :ﺇﻳﺎﻛﻢ ﻣﻦ ﺍﻻﻧﺰﻻﻕ ﰲ
ﻓﻌﻞ ﻓﺎﺣﺸﺔ ﻗﻮﻡ ﻟﻮﻁ ،ﻓﻤﺼﲑﻫﻢ – ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ – ﺑﻴﻨﺘﻪ ﻟﻜﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ،
ﻭﻳﺪﺭﻛﹸﻪ ﻛﻞﹼ ﻋﺎﻗﻞ ،ﻭﻧﺎﻣﻮﺳﻲ ﻻ ﻳﺘﻐﻴﺮ ﻭﻻ ﻳﺘﺒﺪﻝ ،ﻓﻤﻦ ﻳﻔﻌﻞ ﻫﺬﻩ ﺍﻟﻔﺎﺣﺸﺔ ﻣﺼـﲑﻩ ﻻ
ﳜﺘﻠﻒ ﻋﻦ ﻣﺼﲑ ﻗﻮﻡ ﻟﻮﻁ ،ﻭﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻌﻘﻠﻮﺍ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..
..ﻭﻫﻜﺬﺍ ﻓﺎﻟﻜﻠﻤﺔﹸ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ﲝﻘﻴﻘﺘﻬﺎ ﺍﳌﹸﺠﺮﺩﺓ ﻋﻦ ﺍﻟﻌﺎﱂﹺ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳌﻮﺻﻮﻑ ﺎ
،ﺩﻻﻻﺗﻬﺎ ﺛﺎﺑﺘﺔﹲ ﻣﻄﻠﻘﺔﹲ ﻣﺘﻌﻠﹼﻘﺔﹲ ﺑﻌﻠﻢﹺ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖﹺ ﺍﶈﻴﻂ ﲝﻘﻴﻘﺔ ﺍﳌﻮﺻﻮﻑ .. ﻭﺩﻻﻻﺗﻬـﺎ
ﰲ ﻛﹸﻞﱢ ﻋﺎﱂﹴ ﻣﻦ ﻋﻮﺍﱂﹺ ﺍﻟﻮﺟﻮﺩ ﺗﺼﻒ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔﹶ ﺇﺩﺭﺍﻛﻨـﺎ ﻻﺭﺗﺴـﺎﻡﹺ ﺻـﻔﺎﺕ
ﺍﳌﻮﺻﻮﻑ ﺑﹺﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ..ﻭﻛﻞﱡ ﺫﻟﻚ ﺿﻤﻦ ﺻﻴﺎﻏﺔ ﻗﺮﺁﻧﻴﺔ ﲢﻤـﻞﹸ ﻣـﻦ ﺍﻟـﺪﻻﻻﺕ
ﻭﺍﳌﻌﺎﱐ ﻣﺎ ﻳﻨﺎﺳﺐ ﺇﺩﺭﺍﻙ ﺍﻷﺟﻴﺎﻝﹺ ﺍﳌﺘﻼﺣﻘﺔ ﺣﱴ ﻗﻴﺎﻡﹺ ﺍﻟﺴﺎﻋﺔ ..
..ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﺮﻓﻴـﺔ
ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻓﺮﺽ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﹸﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻋﻠﻰ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻳﻮﺻﻞ
ﺇﱃ ﻓﻬﻢﹴ ﻣﺸﻮﻩ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
٦٠ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
) `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur «!$# tAqß™u‘ zNtƒó•tB tûøó$# Ó|¤ŠÏã yx‹Å¡pRùQ$# $uZù=tGs% $¯RÎ) öNÎgÏ9öqs%ur
©4 Çd`©à9$# tí$t7Ïo?$# žwÎ) AOù=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm; $tB 4 çm÷ZÏiB 7e7x© ’Å"s9 Ïm‹Ïù (#qàÿn=tG÷z$# tûïÏ%©!$# ¨bÎ)ur 4 öNçlm; tmÎm7ä
..ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBurﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻵﻳـﺔ
) tAqß™u‘ zNtƒó•tB tûøó$# Ó|¤ŠÏã yx‹Å¡pRùQ$# ﺍﻟﻜﺮﳝﺔ ،ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻀﻤﲑ ﰲ ﻛﻠﻤﺔ ) ( çnqè=tFs%ﻳﻌﻮﺩ ﺇﱃ
، ( «!$#ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻀﻤﲑ ﰲ ﻛﻠﻤﺔ ) .. ( çnqç7n=|¹ﻓﺎﻟﻜﻠﻤﺘﺎﻥ ]] ) ( çnqè=tFs%
[[ ( çnqç7n=|¹ ) ،،ﺻﻴﻐﺘﻬﻤﺎ ﻣﺘﻤﺎﺛﻠﺔ ،ﻓﻌﻞ ﻣﺎﺿﻲ ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﻌﻠﻮﻡ ،ﻭﺍﻟﻀﻤﲑ ﻓﻴﻬﻤـﺎ
ﻻ ﻳﻌﻮﺩ ﺇﻻﹼ ﺇﱃ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
..ﻭﻟﻜﻦ ﺇﱃ ﻣﺎﺫﺍ ﻳﻌﻮﺩ ﺍﻟﻀﻤﲑ ﺍﳌﺘﻌﻠﹼﻖ ﺑﻜﻠﻤﺔ ) © ( tmÎm7ä؟ ..
ﻛﻠﻤﺔ ) © ( tmÎm7äﻧﺮﺍﻫﺎ ﺑﺼﻴﻐﺔ ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ،ﻭﺇﻋـﺎﺩﺓ ﺍﻟﻀـﻤﲑ ﺇﱃ
ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﲟﻌﲎ ﺃﻥﱠ ﺷﺒﻪ ﻋﻴﺴﻰ ﺃﻭﻗﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ﻟﻴﺼﻠﹶﺐ ﺑـﺪ ﹰﻻ
ﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺃﻣﺮ ﻏﲑ ﳑﻜﻦ ،ﻷﻥﱠ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺘﺼـﻮﺭ (
ﻣﺸﺒﻪ ﺑﻪ ،ﻭﻟﻴﺲ ﲟﺸﺒﻪ ..
ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻭﻟﻜﻦ ﺷﺒﻪ ﺍﷲُ ﺑﻪ ﳍﻢ ( ،ﺇﻧﻤﺎ ﻳﻘﻮﻝ ) .. ( 4 öNçlm; tmÎm7ä© `Å3»s9urﺇﺫﺍﹰ
ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﻠﻔﹼﻘﺔ ﻭﺍﳌﺘﻨﺎﻗﻀﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ،ﻣﻦ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﻗﻊ ﺷﺒﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ
ﺇﻧﺴﺎﻥ ﺁﺧﺮ ،ﺗﻨﻘﻀﻬﺎ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..
ﻭﻻ ﳝﻜﻦ ﺇﻋﺎﺩﺓ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ ﻛﻠﻤﺔ ) © ( tmÎm7äﺇﱃ ﺃﻱ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ،ﻛﺎﻟﺬﻱ ﺯﻋﻢ
ﺃﻧﻪ ﺻﻠﺐ ﺑﺪﻻﹰ ﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻷﻥﱠ ﻫﺬﺍ ﺍﻵﺧﺮ ﺍﳌﻔﺘﺮﺽ ﱂ ﳚﺮ ﻟﻪ ﺫﻛﺮ ﰲ ﺍﻟﺴﻴﺎﻕ
ﺍﻟﺴﺎﺑﻖ ،ﻭﻻ ﺣﺘﻰ ﰲ ﺍﻟﻼﺣﻖ ..
) ;4 öNçlm ﺃﻣﺎ ﳏﺎﻭﻻﺕ ﲣﺮﻳﺞ ﺫﻟﻚ ﻛﺎﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﻣﺴﻨﺪ ﺇﱃ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ
( ،ﲟﻌﲎ ﻭﻟﻜﻦ ﻭﻗﻊ ﳍﻢ ﺍﻟﺸﺒﻪ ،ﺃﻭ ﻛﺎﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﻀﻤﲑ ﻣﺴﻨﺪ ﺇﱃ ﺿﻤﲑ ﺍﳌﻘﺘﻮﻝ ،ﰲ
٦١ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﻓﺼﺎﺭ ﺫﻟﻚ ﺍﻟﻐﲑ، ﻪ ﻭﻗﻊ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﻏﲑﻩﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧﺭﺍﹰ ﺑﺄﻧ ﺗﺼﻮ، ( çnqè=tFs% $tBur ) ﺍﻟﻌﺒﺎﺭﺓ
ﺴﻌﻔﻬﺎ ﺍﻟﺼﻴﺎﻏﺔ ﻫﺬﻩ ﺍﻟﺘﺨﺮﳚﺎﺕ ﻻ ﺗ.. ( ﺇﻟﻴﻪtmÎm7ä© ) ﻓﺤﺴﻦ ﺇﺳﻨﺎﺩ، ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻣﺬﻛﻮﺭﺍﹰ
ﻖ ﺍﻟﺼﻨﻊ ﻋﻠﻰ ﺩﻻﻻﺕ ﻫﺬﺍﺴﺒﺭ ﻣ ﻭﻫﻲ ﻧﺘﻴﺠﺔ ﻓﺮﺽ ﺗﺼﻮ، ﺔﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺍﻟﻠﻐﻮﻳ
.. ﺍﻟﻨﺺ ﺍﻟﻜﺮﱘ
ﺑﺄﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻟﻘﻰ ﺷﺒﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺇﻧﺴﺎﻥ، ﺔ ﺍﳌﻠﻔﹼﻘﺔﺔ ﺍﻟﺘﺎﺭﳜﻴﻭﻫﺬﻩ ﺍﻟﻘﺼ
: ﻦ ﻓﺴﺎﺩﻫﺎ ﻣﻦ ﺃﻣﺮﻳﻦ ﻳﺘﺒﻴ، ﺼﻠﹶﺐ ﺑﺪﻻﹰ ﻣﻨﻪﺁﺧﺮ ﻟﻴ
ﻭﳌﻌﺮﻓﺔ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ، ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺘﻨﺎﻗﻀﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺗﻨﺎﻗﻀﺎﹰ ﺟﻠﻴﺎﹰ..
ﺘﻪ ﻣﻦ ﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺍﳌﺸﺘﻬﺮ ﺑﺎﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﺃﻧﻘﻠﻪ ﲝﺮﻓﻴﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺺ
) ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ، ﻃﺒﺎﻋﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ، ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﺮﺍﺯﻱ ﻓﺨﺮ ﺍﻟﺪﻳﻦ، ﻭﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ
: ﻭﺫﻟﻚ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ، ( ﻡ٢٠٠٥
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٦٢ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
.. [[
.. ﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻟﻘﻰ ﺷﺒﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ﻟﻴﺼﻠﺐ
ﺑﺪﻻﹰ ﻣﻨﻪ ،ﺩﻭﻥ ﺃﻱ ﺫﻛﺮﹴ ﻟﺬﻟﻚ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ ﻣﻨﺎﻗﻀﺔ
ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﺴﻨﻨﻪ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﻻ ﺗﺘﺒﺪﻝ ﻭﻻ ﺗﺘﻐﻴﺮ ،ﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺴﻔﺴﻄﺔ ،ﻭﻳﻌﻄﻲ
ﺣﻴﺜﻴﺎﺕ ﺍﻟﺸﻚ ﲟﺎ ﻳﺮﺍﻩ ﺍﻹﻧﺴﺎﻥ ..ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ
ﺍﻟﺸﻚ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ..
..ﺇﺫﺍﹰ ..ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘﺮ ﰲ ﻛﻠﻤﺔ ) © ( tmÎm7äﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘﻞ ،ﲟﻌﲎ ﺷﺒﻪ
ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘﻞ ﳍﻢ ..ﻭﻟﻜﻦ ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟ ..ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻻ ﺑﺪ ﻣﻦ
ﻣﻌﺮﻓﺔ ﻣﻌﲎ ﺍﻟﺼﻠﺐ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﺩﻻﻻﺕ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ) ﺻﻠﹶﺐ ( ﺗﻌﲏ ﻭﺿﻊ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺜﺒﻴﺘﻪ ﻋﻠﻰ ﺃﺩﺍﺓ ﺛﺎﺑﺘﺔ ﺣﱴ
ﻳﻨﺘﻘﻞﹶ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻷُﺧﺮﻯ ﻣﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺩﺍﺓ ..ﺃﻱ ﻫﻲ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﳊﻴﺎﺓ
ﺍﻷُﺧﺮﻯ ﻣﻦ ﺧﻼﻝﹺ ﺍﻟﻮﺟﻮﺩ ﻋﻠﻰ ﺃﺩﺍﺓ ﺛﺎﺑﺘﺔ ﺻﻠﺒﺔ ..
..ﻣﻦ ﻫﻨﺎ ..ﻓﺎﻟﺼﻠﻴﺐ : ﻫﻮ ﺍﻷﺩﺍﺓﹸ ﺍﻟﺜﺎﺑﺘﺔﹸ ﺍﻟﱵ ﳜﺮﺝ ﻣﻦ ﺧﻼﻟﻬﺎ ﺍﳌﺼﻠﻮﺏ ﺇﱃ ﺍﳊﻴـﺎﺓ
ﺍﻷﺧﺮﻯ ..
..ﻭﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭﹺ ﻣﻦ ﺍﳌﻌﲎ ﺗﻔﻬﻢ ﺩﻻﻻﺕ ﻣﺸـﺘﻘﹼﺎﺕ ﺍﳉـﺬﺭ ) ﺹ ،ﻝ ،ﺏ ( ﰲ
ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ :
٦٣ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
) `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur «!$# tAqß™u‘ zNtƒó•tB tûøó$# Ó|¤ŠÏã yx‹Å¡pRùQ$# $uZù=tGs% $¯RÎ) öNÎgÏ9öqs%ur
©4 Çd`©à9$# tí$t7Ïo?$# žwÎ) AOù=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm; $tB 4 çm÷ZÏiB 7e7x© ’Å"s9 Ïm‹Ïù (#qàÿn=tG÷z$# tûïÏ%©!$# ¨bÎ)ur 4 öNçlm; tmÎm7ä
) †Èû÷üt/ .`ÏB ßlã•øƒs ] ( 9ŽÅÀ$tR Ÿwur ;o§qè% `ÏBﺍﻟﻄﺎﺭﻕ .. [ ١٠ – ٥ :ﻧﺮﻯ ﺃﻥﱠ ﺍﻵﻳﺔﹶ ﺍﻟﻜﺮﳝﺔﹶ :
، ( É=ͬ!#uŽ©I9$#ur É=ù=•Á9$#ﺗﻌﲏ :ﳜﺮﺝ ﻣﻦ ﺑﲔﹺ ﺍﳋﻂﱢ ﺍﻟﺜﺎﺑﺖ ﻟﻠﺼﻔﺎﺕ ﺍﻟﻮﺭﺍﺛﻴﺔ ﺍﻟﺬﻱ ﻫﻮ)
( É=ù=•Á9$#ﻭﺍﳌﻤﺘﺪ ﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻴﻪ ،ﻭﺑﲔ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﻜﺘﺴﺒﺔ ﻭﺍﻟﻄﻔﺮﺍﺕ
ﺍﻟﻄﺎﺭﺋﺔ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺧﺎﺭﺝ ﳏﻮﺭﹺ ) ( É=ù=•Á9$#ﺍﻟﺬﻱ ﺧﺮﺝ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺧﻼﻟﻪ ،
ﻭﺑﺎﻟﺘﺎﱄ ﺗﻮﺻﻒ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺑـ ) ، ( É=ͬ!#uŽ©I9$#urﺃﻱ ﺑﺎﻟﻀﻌﻒ ﻭﺍﻟﺘﻔﺘﺖ ﻭﻋﺪﻡ ﺍﻟﺜﺒﺎﺕ ،
ﻭﺫﻟﻚ ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻹﻧﺴﺎﻥﹸ ﻣﻦ ﳏﻮﺭ ﺍﻟﺼﻠﹾﺐﹺ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﺧﻼﻟﻪ ﺇﱃ
ﺍﻟﺪﻧﻴﺎ ..
..ﻭﻫﻜﺬﺍ ..ﻓﺎﻟﺼﻠﹾﺐ ﻫﻮ ﺍﳋﻂﱡ ﺍﻟﺜﺎﺑﺖ ﺍﳌﻤﺘﺪ ﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ،
ﺣﻴﺚﹸ ﳜﺮﺝ ﺍﳌﻮﻟﻮﺩ ﻣﻦ ﺧﻼﻟﻪ ﺇﱃ ﺣﻴﺎﺓ ﺃﹸﺧﺮﻯ ) ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ( ،ﲤﺎﻣﺎﹰ ﻛﻤﺎ ﺃﻥﱠ ﺍﻟﺼﻠﻴﺐ ﺃﺩﺍﺓﹲ
ﺛﺎﺑﺘﺔﹲ ﳜﺮﺝ ﻣﻦ ﺧﻼﻟﻬﺎ ﺍﳌﺼﻠﻮﺏ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻷُﺧﺮﻯ ..
٦٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
..ﻭﳌﺎ ﻛﺎﻥ ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ ﺻﻠﹾﺒﻪ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻨﻪ ﺃﻭﻻﺩﻩ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥﱠ ﳌﺨﺘﻠﻒ ﺍﻟﺒﺸﺮﹺ
ﺃﺻﻼﺑﻬﻢ ﺍﻟﱵ ﺗﻠﺘﻘﻲ ﲨﻴﻌﻬﺎ ﻋﻨﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﱵ ﳜﺮﺝ ﻣﻨﻬﺎ ﺃﻭﻻﺩﻫﻢ ..
ßN$oYt/ur öNä3çG»n=»yzur öNä3çG»£Jtãur öNà6è?ºuqyzr&ur öNä3è?$oYt/ur öNä3çG»yg¨Bé& öNà6ø‹n=tã ôMtBÌh•ãm )
àM»yg¨Bé&ur Ïpyè»|ʧ•9$# šÆÏiB Nà6è?ºuqyzr&ur öNä3oY÷è|Êö‘r& ûÓÉL»©9$# ãNà6çF»yg¨Bé&ur ÏM÷zW{$# ßN$oYt/ur ˈF{$#
(#qçRqä3s? öN©9 bÎ*sù £`ÎgÎ/ OçFù=yzyŠ ÓÉL»©9$# ãNä3ͬ!$|¡ÎpS `ÏiB Nà2Í‘qàfãm ’Îû ÓÉL»©9$# ãNà6ç6Í´¯»t/u‘ur öNä3ͬ!$|¡ÎS
] ( öNà6Î7»n=ô¹r& ô`ÏB tûïÉ‹©9$# ãNà6ͬ!$oYö/r& ã@Í´¯»n=ymur öNà6ø‹n=tæ yy$oYã_ Ÿxsù ÆÎgÎ/ OçFù=yzyŠ
ﺍﻟﻨﺴﺎﺀ [ ٢٣ :
..ﻭﰲ ﺣﲔ ﺃﻥﱠ ﺩﻻﻻﺕ ﺟﺬﺭ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ) ﺻﻠﹶﺐ ( ﺗﻌﲏ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺩﻭﻥ
ﺗﺄﺛﲑﹴ ﺧﺎﺭﺟﻲ ،ﲟﻌﲎ :ﺃﻥﱠ ﺍﻟﺼﻠﻴﺐ ﻛﺎﻥ ﺍﻟﺒﺪﺍﻳﺔﹶ ﻟﻠﺨﺮﻭﺝﹺ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻓﻤﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ
ﻳﺒﺪﺃﹸ ﺍﳌﺼﻠﻮﺏ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﳓﻮ ﺍﻵﺧﺮﺓ ،ﻻ ﻗﺒﻞ ﺫﻟﻚ ،ﺩﻭﻥ ﺃﻱ ﻣﺆﺛﱢﺮﹴ ﺧﺎﺭﺟﻲ
ﻣﻔﺘﻌﻞ ..ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ،ﻧﺮﻯ ﺃﻥﱠ ﺩﻻﻻﺕ ﺍﻟﻔﻌﻞ ﺍﻟﺮﺑﺎﻋﻲ ) ﺻﻠﱠﺐ ، ( ﺗﻌﲏ ﺍﺑﺘﺪﺍﺀَ
ﻣﻘﺪﻣﺎﺕ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻟﻮﺿﻊﹺ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺬﻳﺐ ﻭﻓﻌﻞ ﻣﻘﺪﻣﺎﺕ
ﺍﻟﻘﺘﻞ ،ﰒﱠ ﻳﺄﰐ ﺍﻟﺼﻠﻴﺐ ﻟﻴﻜﻮﻥﹶ ﺍﻟﻨﻬﺎﻳﺔﹶ ﻟﻠﻤﺼﻠﻮﺏ ،ﺣﻴﺚ ﳜﺮﺝ ﺍﳌﺼﻠﻮﺏ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻣﻦ
ﺧﻼﻝﹺ ﻫﺬﺍ ﺍﻟﺼﻠﻴﺐ ﻧﺘﻴﺠﺔﹶ ﺃﻓﻌﺎﻝ ﺍﻟﺘﻌﺬﻳﺐ ﺍﻟﱵ ﺗﻌﺮﺽ ﳍﺎ ﻗﺒﻞ ﺍﻟﺼﻠﺐ ،ﺇﺿﺎﻓﺔﹰ ﻟﻮﺿﻌﻪ ﻋﻠﻰ
ﺍﻟﺼﻠﻴﺐ ..ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ﻭﺍﺻﻔﺎﹰ ﻗﻮﻝﹶ ﻓﺮﻋﻮﻥ ﻟﻠﺴﺤﺮﺓ :
) {_ ] ( šúüÏèuKô_r& öNä3¨Zt7Ïk=|¹_{ §NèO 7#»n=Åz ô`ÏiB Nä3n=ã_ö‘r&ur öNä3tƒÏ‰÷ƒr& £`yèÏeÜs%ﺍﻷﻋﺮﺍﻑ :
[ ١٢٤
..ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ( öNä3¨Zt7Ïk=|¹_{ ) :ﺗﻌﲏ ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺑﻌﺪ ﻗﻄﻊ ﺍﻷﻳﺪﻱ
ﻭﺍﻷﺭﺟﻞ ﻣﻦ ﺧﻼﻑ ،ﻓﺎﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ – ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ – ﻫﻮ ﺑﺴﺒﺐ ﻗﻄﻊﹺ ﺍﻷﻳﺪﻱ
ﻭﺍﻷﺭﺟﻞ ﻣﻦ ﺧﻼﻑ ﻭﻣﻦ ﰒﹼ ﺑﺴﺒﺐﹺ ﺍﻟﺘﺮﻙ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺣﱴ ﺍﳌﻮﺕ ..ﻭﺍﻵﻳﺘﺎﻥ ﺍﻟﻜﺮﳝﺘﺎﻥ
ﺍﻟﺘﺎﻟﻴﺘﺎﻥ ﺗﺆﻛﱢﺪﺍﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ :
٦٥ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
( t•ósÅb¡9$# ãNä3yJ¯=tæ “Ï%©!$# ãNä.玕Î6s3s9 ¼çm¯RÎ) ( öNä3s9 tbsŒ#uä ÷br& Ÿ@ö6s% ¼çms9 ÷LäêZtB#uä tA$s% )
!$oY•ƒr& £`ßJn=÷ètGs9ur È@÷‚¨Z9$# Æírä‹ã` ’Îû öNä3¨Yt7Ïk=|¹_{ur 7#»n=Åz ô`ÏiB /ä3n=ã_ö‘r&ur öNä3tƒÏ‰÷ƒr& ÆyèÏeÜs%_|sù
ﻭﺣﺎﺻﻞ ﺍﻷﻣﺮ ﺃﻥﱠ ﺍﻟﺼﻠﺐ ﻳﻌﲏ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ،ﻭﻻ ﻳﻌﲏ ﳎﺮﺩ ﺍﻟﻮﺿﻊ ﻋﻠﻰ
ﺍﻟﺼﻠﻴﺐ ،ﻓﺎﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﺍﻟﱰﻭﻝ ﻋﻨﻪ ﺩﻭﻥ ﺍﳌﻮﺕ ﻋﻠﻴﻪ ،ﻻ ﻳﻌﲏ ﺻﻠﺒﺎﹰ ﻭﻻ ﺑﺄﻱ
ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ..
..ﺇﺫﺍﹰ ..ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBurﺗﻨﻔـﻲ ﻋـﻦ
ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻘﺘﻞ ،ﻭﺗﻨﻔﻲ ﻋﻨﻪ ﺍﻟﺼﻠﺐ ،ﻭﺗﺆﻛﹼﺪ ﺗﺸﺒﻴﻪ ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘـﻞ ﳍـﻢ ..
ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟ ..
..ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺵ ،ﺏ ،ﻫـ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﻌﲏ ﺭﺅﻳﺔ ﻇﺎﻫﺮﹴ ﳐﺎﻟﻒ
ﻟﺒﺎﻃﻦ ﺍﳌﺮﺋﻲ ﻭﺣﻘﻴﻘﺘﻪ ،ﻭﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ،ﻭﺍﺧﺘﻼﻁ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎ ،ﻣﻊ ﺃﻥﱠ
t•s)t6ø9$# ¨bÎ) }‘Ïd $tB $uZ©9 ûÎiüt7ムy7-/u‘ $uZs9 äí÷Š$# (#qä9$s% ﳍﺎ ﻭﺟﻬﺎﹰ ﻇﺎﻫﺮﺍﹰ ..ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) :
? ] ( $uZøŠn=tã tmt7»t±sﺍﻟﺒﻘﺮﺓ ، [ ٧٠ :ﺗﻌﲏ ﺃﻥﱠ ﺍﻷﻣﺮ ﻗﺪ ﺍﺧﺘﻠﻂ ﻋﻠﻴﻬﻢ ﻓﻠﻢ ﻳﻌﻮﺩﻭﺍ ﻳﺪﺭﻛﻮﺍ ﺣﻘﻴﻘﺔ
$pk÷]ÏB (#qè%Η①$yJ¯=à2 ﺍﻟﺒﻘﺮﺓ ﺍﳌﻄﻠﻮﺑﺔ ،ﻣﻊ ﺃﻥﱠ ﺍﻟﺒﻘﺮ ﻇﺎﻫﺮ ﺃﻣﺎﻣﻬﻢ ..ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) :
] ( ( $YgÎ7»t±tFãB ¾ÏmÎ/ (#qè?é&ur ( ã@ö6s% `ÏB $oYø%Η①“Ï%©!$# #x‹»yd (#qä9$s%ﺍﻟﺒﻘﺮﺓ ، [ ٢٥ : $]%ø—Íh‘ ;ot•yJrO `ÏB
ﺗﻌﲏ ﺃﻥﱠ ﻇﺎﻫﺮ ﺫﻟﻚ ﺍﻟﺮﺯﻕ ﻣﺘﻤﺎﺛﻞﹲ ﻣﻊ ﺃﻥﱠ ﺣﻘﻴﻘﺔﹶ ﻃﻌﻤﻪ ﳐﺘﻠﻔﺔ ،ﺃﻱ ﻳﺮﻭﻥ ﻇﺎﻫﺮﺍﹰ ﳐﺘﻠﻔﺎﹰ ﻋﻦ
ﺍﻟﺒﺎﻃﻦ ﺍﻟﺬﻱ ﺍﻋﺘﻘﺪﻭﻩ ..
ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur ) :
] ﺍﻟﻨﺴﺎﺀ ، [ ١٥٧ :ﻓﻬﻲ ﺗﻌﲏ ﺃﻥﱠ ﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﺘﻞ ﺷﺒﻪ ﳍﻢ ،ﲟﻌﲎ ﺃﻧﻬﻢ ﺭﺃﻭﺍ ﻇﺎﻫﺮﺍﹰ ﻳﻮﻫﻢ
ﺑﺎﻟﺼﻠﺐ ،ﻣﻊ ﺃﻥﱠ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻭﺑﺎﻃﻨﻪ ﻏﲑ ﺫﻟﻚ ..
ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺒﻪ ﻟﻴﺲ ﻣﻦ ﻓﻌﻠﻬﻢ ،ﻭﻫﻮ ﺗﻮﻫﻢ ﺍﻋﺘﻘﺪﻭﻩ ،ﻛـﺎﻥ ﺍﻟﻔﻌـﻞ ) ©( tmÎm7ä
ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ...ﺇﺫﺍﹰ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰎﱠ ﻭﺿﻌﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ،ﻭﺍﻋﺘﻘﺪﻭﺍ ﺃﻧـﻪ
ﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ،ﲟﻌﲎ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻧﻪ ﺻﻠﺐ ﻭﻗﹸﺘﻞ ،ﻭﻫﺬﺍ ﻣﺎ ﺷﺒﻪ ﳍﻢ ،ﻭﻟﻜﻦ
ﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﺃﻧﺰﻝ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺣﻴﺎﹰ ﱂ ﻳﻔﺎﺭﻕ ﺍﳊﻴﺎﺓ ،ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﻳﺼﻠﺐ ﻭﱂ ﻳﻘﺘﻞ ..
٦٧ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
ﺇﺫﺍﹰ ﻇﺎﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ) ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻧﻪ ﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ ﻣﻦ ﻋﻠﻴﻪ ( ،
ﳜﺎﻟﻒ ﺑﺎﻃﻨﻬﺎ ﻭﺣﻘﻴﻘﺘﻬﺎ ) ﻋﺪﻡ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﺍﻟﱰﻭﻝ ﻋﻨﻪ ﺣﻴﺎﹰ ( ،ﻣـﻊ ﺍﻟﻌﻠـﻢ ﺃ ﱠﻥ
ﺍﻟﺼﻠﺐ ﻛﻤﺎ ﺑﻴﻨﺎ ﻻ ﻳﻌﲏ ﳎﺮﺩ ﺍﻟﻮﺿﻊ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ،ﺇﻧﻤﺎ ﻳﻌﲏ ﺍﳌﻮﺕ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ..
ﻭﻫﺬﻩ ﻫﻮ ﻋﲔ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) .. ( 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur
ﻭﺗﻜﻤﻠﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺫﺍﺎ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..
) $tBur 4 Çd`©à9$# tí$t7Ïo?$# žwÎ) AOù=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm; $tB 4 çm÷ZÏiB 7e7x© ’Å"s9 Ïm‹Ïù (#qàÿn=tG÷z$# tûïÏ%©!$# ¨bÎ)ur
..ﻣﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﻭﺟﻮﺩﻧﺎ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ؟ ..ﻭﻫﻞ ﻟﻨﺎ ﻣﻦ ﺍﺧﺘﻴﺎﺭﹴ ﰲ ﳎﻴﺌﻨـﺎ ﺇﱃ
ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ؟ ..ﻭﻣﺎ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻭﺟﻮﺩﻧﺎ ﻭﻭﺟﻮﺩ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ؟ ..ﻫﺬﻩ ﺍﻷﺳـﺌﻠﺔ
ﻣﻮﺟﻮﺩﺓﹲ ﰲ ﻛﻞﱢ ﻧﻔﺲﹴ ،ﻭﺃﺟﻮﺑﺘﻬﺎ ﲣﺘﻠﻒ ﺣﺴﺐ ﺩﺭﺟﺔ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﻵﻳﺎﺕ ﻛﺘـﺎﺏ
ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻟﺬﺍﺎ ﻛﺬﺍﺕ ﳎﺮﺩﺓ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺍﶈﺴﻮﺱ ،ﻭﻟﻠﺤﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴـﺔ
ﺣﻮﻝ ﺻﻔﺎﺕ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﻟﹶﻤﻬﺎ ﺟﺴﺪﻧﺎ ..
..ﻟﻘﺪ ﺑﻴﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﻨﺎ ) ﻛﺄﻧﻔﺲﹴ ﳎﺮﺩﺓ ﻋﻦ ﻫـﺬﺍ ﺍﻟﻌـﺎﱂ ﺍﳌـﺎﺩﻱ (
ﻣﻮﺟﻮﺩﻭﻥ ﻗﺒﻞ ﺳﺠﻮﺩ ﺍﳌﻼﺋﻜﺔ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ) ﺁﺩﻡ ﺍﻟـﻨﻔﺲ ﻭﺍﳉﺴـﺪ ( ،ﻭﺃﻥﹼ
ﻭﺟﻮﺩﻧﺎ – ﺁﻧﺬﺍﻙ – ﻭﺟﻮﺩ ﻋﺎﻗﻞﹲ ..
)$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ )
tûüÉ)Ïÿ»uZßJø9$# ª!$# z>Éj‹yèã‹Ïj9 ÇÐËÈ Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&ur
..ﻻ ﺷﻚ ﺃﻥﹼ ﺍﻷﻣﺎﻧﺔ ﺗﻌﲏ ﺍﻟﺘﻜﻠﻴﻒ ﰲ ﺍﻻﺋﺘﻤﺎﻥ ﻋﻠﻰ ﺷﻲﺀٍ ،ﻓﻤﻦ ﻳﺆﺗﻤﻦ ﻋﻠـﻰ
ﺷﻲﺀٍ ﻻ ﺑﺪ ﺃﻥ ﻳﻮﺿﻊ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﺃﻥ ﳝﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻷﻣﺎﻧـﺔ ،
ﻭﻋﻠﻰ ﺗﺄﺩﻳﺘﻬﺎ ،ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ..
..ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ ) ، ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqurﻳﺒـﻴﻦ ﻟﻨـﺎ
ﻣﺴﺄﻟﺘﲔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ :
– ١ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥﹶ ﻫﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗﺼﺪﻯ ﳊﻤﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ..
– ٢ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥﹶ ﻛﺎﻥ ﺑﺎﺧﺘﻴﺎﺭﻩ ﳊﻤﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﻇﺎﳌﺎﹰ ﻟﻨﻔﺴﻪ ،ﻭﺟﺎﻫﻼﹰ ﲝﻘﻴﻘﺔ
ﻧﻔﺴِﻪ ﻭﲟﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﲪﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ..ﺑﻴﻨﻤﺎ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷُﺧـﺮﻯ ﱂ ﺗﻜـﻦ
ﺟﺎﻫﻠﺔﹰ ﺑﺬﻟﻚ ﺟﻬﻞﹶ ﺍﻹﻧﺴﺎﻥ ..ﻓﻤﺎﺫﺍ ﻧﺴﺘﻨﺘﺞ ﻣﻦ ﺫﻟﻚ ؟ ..
..ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻮﺩ ﺇﱃ ﻣﺮﺣﻠﺔ ﻋﺮﺽ ﺍﻷﻣﺎﻧﺔ ،ﻭﻧﻘﺎﺭﻥﹶ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺲ ) ﻗﺒـﻞ
ﺣﻠﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﰲ ﺟﺴﺪﻩ ( ﻣﻦ ﺟﻬﺔ ،ﻭﺑﲔ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻷُﺧﺮﻯ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ..
ﺗﻠﻚ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﱂ ﺗﻈﻠﻢ ﺫﺍﺎ ،ﻭﱂ ﺗﻜﻦ ﺟﺎﻫﻠﺔﹰ ﺑﻌﻮﺍﻗﺐ ﲪﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ،ﻛﻤـﺎ
ﻫﻮ ﺍﳊﺎﻝ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ..
..ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓﹰ – ﺁﻧﺬﺍﻙ – ﻳﻤﻜﻨﻨﺎ ﺗﺼﻨﻴﻔﻬﺎ – ﻣﻦ ﺯﺍﻭﻳﺔ
ﺇﺩﺭﺍﻛﻬﺎ ﻟﻠﻜﻠﻴﺎﺕ ﻭﺍﳉﺰﺋﻴﺎﺕ – ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ :
] – [ ١ﻛﺎﺋﻨﺎﺕ ﻏﲑ ﻣﺪﺭﻛﺔ ﻻ ﻟﻠﻜﻠﻴﺎﺕ ﻭﻻ ﻟﻠﺠﺰﺋﻴﺎﺕ ،ﻛﺎﳉﻤﺎﺩ ،ﻭﻟﺬﻟﻚ
ﻻ ﲤﻠﻚ ﺇﺭﺍﺩﺓ ﻭﻻ ﻣﺸﻴﺌﺔ ..
] – [ ٢ﻛﺎﺋﻨﺎﺕ ﻣﺪﺭﻛﺔ ﻓﻘﻂ ﻟﻠﺠﺰﺋﻴﺎﺕ ،ﻭﻏﲑ ﻣﺪﺭﻛﺔ ﻟﻠﻜﻠﻴﺎﺕ ،ﻛﺎﻟﺒﻬﺎﺋﻢ
،ﻓﺘﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴﺎﺕ ﻣﻦ ﻃﻌﺎﻡﹴ ﻭﻣﺎ ﲤﻠﻴﻪ ﻋﻠﻴﻬﺎ ﻏﺮﻳﺰﺎ ،ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﱵ
ﺗﻨﺘﺞ ﻋﻦ ﺍﻟﺘﻔﻜﹼﺮ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ..ﻭﻟـﺬﻟﻚ ﻻ ﲤﻠـﻚ ﺇﺭﺍﺩﺓ ﻭﻻ ﻣﺸـﻴﺌﺔ ،
ﻓﺎﳌﺸﻴﺌﺔ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻬﺎ ﺗﻔﺎﻋﻞﹲ ﻣﻊ ﺍﳉﺰﺋﻴﺎﺕ ،ﺇﻻﹼ ﺃﻧﻬﺎ ﻣﺴﺒﻮﻗﺔ ﺑـﺈﺭﺍﺩﺓ ﺗﻮﺟﻬﻬـﺎ
ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ ،ﻭﺍﻟﺒﻬﺎﺋﻢ ﺗﻔﺘﻘﺪ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ..
٧١ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
..ﻓﺎﻷﻣﺎﻧﺔ ﺍﳌﻌﺮﻭﺿﺔ ﻫﻲ ﺃﻧﻪ ﺇﺫﺍ ﰎﹼ ﺍﻣﺘﻼﻙ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﻟﺘﻔﺎﻋﻞ
ﻣﻌﻬﺎ ﺑﺈﺭﺍﺩﺓ ﻣﺴﺘﻘﻠﹼﺔ ، ﺃﻥ ﻳﻘﻮﻡ ﺍﳌﺆﺗﻤﻦ ﺑﺪﻓﻌﻬﺎ ﺑﺎﺗﺠﺎﻩ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻥ ﻳﻨﻄﻠﻖ
ﻣﻦ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ﺇﱃ ﻛﻠﻴﺎﺕ ﻻ ﲣﺮﺝ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ..ﺃﻱ ﺇﺫﺍ ﺳﺨﺮﺕ ﺍﳌﺸﻴﺌﺔ
ﺑﲔ ﻳﺪﻱ ﺍﳌﹸﻤﺘﺤﻦ ﺃﻻﹼ ﻳﻌﻤﻞ ﺎ ﺇﻻﹼ ﻭﻓﻖ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﳑﺎ ﻳﺆﻛﱢﺪ ﺫﻟﻚ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ – ﻭﺑﻌﺪ ﺃﻥ ﺍﺧﺘﺎﺭ ﺍﻹﻧﺴﺎﻥﹸ ) ﺍﻟـﻨﻔﺲ ( ﲪـﻞﹶ
ﺍﻷﻣﺎﻧﺔ – ﺃﺧﺬﹶ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﻣﻦ ﲨﻴﻊ ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ،ﺑﺄﻧﻪ ﺳﻴﱰﻝ ﺍﻟﺒﺸﺮ ﺇﱃ ﻋـﺎﱂ
ﺍﳌﺸﻴﺌﺔ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ( ،ﻟﻴﻤﺘﺤﻨﻬﻢ ﻋﱪ ﺃﺟﺴﺎﺩ ﻣﺎﺩﻳﺔ ، ﻳﺘﻮﺍﻟﺪﻭﻥ ﺎ ﻣـﻦ ﻇﻬـﻮﺭ
ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ،ﻭﺃﻥﹼ ﻏﺮﻗﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ،ﻭﰲ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴﺎﺕ ،ﳚـﺐ
ﺃﻻﹼ ﳚﻌﻠﻬﻢ ﰲ ﻏﻔﻠﺔ ﻋﻦ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﰎﹼ ﺗﻌﻬﺪﻫﻢ ﲝﻤﻠﻬﺎ ..
öNÍkŦàÿRr& #’n?tã öNèdy‰pkô-r&ur öNåktJ-ƒÍh‘èŒ óOÏdÍ‘qßgàß `ÏB tPyŠ#uä ûÓÍ_t/ .`ÏB y7•/u‘ x‹s{r& øŒÎ)ur )
&#x‹»yd ô`tã $¨Zà2 $¯RÎ) ÏpyJ»uŠÉ)ø9$# tPöqtƒ (#qä9qà)s? cr& ¡ !$tRô‰Îgx© ¡ 4’n?t/ (#qä9$s% ( öNä3În/t•Î/ àMó¡s9r
$uZä3Î=ökçJsùr& ( öNÏdω÷èt/ .`ÏiB Zp-ƒÍh‘èŒ $¨Zà2ur ã@ö7s% `ÏB $tRät!$t/#uä x8sŽõ°r& !$oÿ©VÎ) (#þqä9qà)s? ÷rr& ÇÊÐËÈ tû,Î#Ïÿ»xî
] ( šcqãèÅ_ö•tƒ öNßg¯=yès9ur ÏM»tƒFy$# ã@Å_ÁxÿçR y7Ï9ºx‹x.ur ÇÊÐÌÈ tbqè=ÏÜö7ßJø9$# Ÿ@yèsù $oÿÏ3ﺍﻷﻋﺮﺍﻑ :
[ ١٧٤ – ١٧٢
..ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) ، ( öNåktJ-ƒÍh‘èŒ óOÏdÍ‘qßgàß `ÏB tPyŠ#uä ûÓÍ_t/ .`ÏB y7•/u‘ x‹s{r& øŒÎ)urﻭﱂ
ﻳﻘﻞ ) ﻭﺇﺫ ﺃﺧﺬ ﺭﺑﻚ ﻣﻦ ﺁﺩﻡ ﻣﻦ ﻇﻬﺮﻩ ﺫﺭﻳﺘﻪ ( ..ﻓﺎﻟﻈﻬﻮﺭ ﻇﻬـﻮﺭ ﺑـﲏ ﺁﺩﻡ ﺩﻭﻥ
ﺍﺳﺘﺜﻨﺎﺀ ..ﻭﺳﻮﺍﺀٌ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ) ( OÏdÍ‘qßgàßﺗﻌﲏ – ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ – ﺃﺻﻼﻢ ،
ﺃﻡ ﻛﺎﻧﺖ ﺗﻌﲏ ﺍﻟﻈﻬﻮﺭ ﺍﳉﺴﺪﻱ ﺍﳌﺎﺩﻱ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ..ﻓﺎﳌﻌﲎ ﻻ ﻳﺘﻌـﺎﺭﺽ ،ﺑـﻞ
ﻳﺘﻜﺎﻣﻞ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..
..ﺇﺫﺍﹰ ﺍﻻﻣﺘﺤﺎﻥ ﰲ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭ ﺍﻹﻧﺴﺎﻥﹸ ) ﺍﻟﻨﻔﺲ ( ﲪﻠﻬﺎ ،ﻳﻘﺘﻀﻲ
ﻧﺰﻭﻝ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺟﺴﺪ ﻣﺎﺩﻱ ، ﻹﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ ،ﺣﱴ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥﹸ ﻭﺻﻴﺎﹰ
ﻋﻠﻰ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ،ﻭﻟﻴﻤﻠﻚ ﺍﳌﺸﻴﺌﺔ ..
٧٣ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻫـﻮ ﰲ، ﺎﺎﺕ ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺤﺎﺩﺓ ﺇﱃ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺮﺔ ﺍ ﻭﻧﺰﻭﻝ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳ..
.. ( ﺎﺕﺓ ﻭﺍﻷﺳﺒﺎﺏ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴﻞﹸ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻴﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺎﱂ ﺍﳌﺎﺩﻌﺍﳊﻘﻴﻘﺔ ﺟ
ﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂﻪ ﺳﻴﺠﻌﻞ ﻟﻪ ﺧﻠﻴﻔﺔﹰ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﺟﺰﺋﻴﻓﻘﺪ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻼﺋﻜﺔ ﺑﺄﻧ
.. ﺍﶈﺴﻮﺱﻱﺍﳌﺎﺩ
`tB $pkŽÏù ã@yèøgrBr& (#þqä9$s% ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur )
Ÿw $tB ãNn=ôãr& þ’ÎoTÎ) tA$s% ( y7s9 â¨Ïd‰s)çRur x8ωôJpt¿2 ßxÎm7|¡çR ß`øtwUur uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿãƒ
’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur ÇÌÉÈ tbqßJn=÷ès?
( !$oYtFôJ¯=tã $tB žwÎ) !$uZs9 zNù=Ïæ Ÿw y7oY»ysö6ß™ (#qä9$s% ÇÌÊÈ tûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd Ïä!$yJó™r'Î/
öNÎhͬ!$oÿôœr'Î/ Nèdr't6/Rr& !$£Jn=sù ( öNÎhͬ!$oÿôœr'Î/ Nßg÷¥Î;/Rr& ãPyŠ$t«¯»tƒ tA$s% ÇÌËÈ ÞOŠÅ3ptø:$# ãLìÎ=yèø9$# |MRr& y7¨RÎ)
öNçFYä. $tBur tbr߉ö7è? $tB ãNn=÷ær&ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# |=ø‹xî ãNn=ôãr& þ’ÎoTÎ) öNä3©9 @è%r& öNs9r& tA$s%
uŽy9õ3tFó™$#ur 4’n1r& }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=uKù=Ï9 $oYù=è% øŒÎ)ur ÇÌÌÈ tbqãKçFõ3s?
ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ( ﺷﻴﺌﺎﹰ ،ﻭﻛﺬﻟﻚ ﺍﳌﻼﺋﻜﺔ ﺍﻟﱵ ﺗﺪﺭﻙ ﺍﻟﻜﻠﻴـﺎﺕ ﻭﻻ ﺗـﺪﺭﻙ
ﺍﳉﺰﺋﻴﺎﺕ ..ﻭﻛﺬﻟﻚ ﻛﻞﱡ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻷﻥﹼ ﺍﻣﺘﻼﻙ ﺍﻟﻌﻘﻞ ﻹﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﻻﻧﻄﻼﻕ
ﻣﻦ ﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ ﳓﻮ ﺍﻟﻜﻠﻴﺎﺕ ،ﺧﺎﺹ – ﻣﻦ ﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ – ﺑﺎﻹﻧﺴﺎﻥ ) ﻧﻔﺲ +
ﺟﺴﺪ ( ،ﻭﻫﺬﺍ ﻫﻮ ﻋﻄﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﳌﻦ ﺳﻴﺠﻌﻠﻪ ﺧﻠﻴﻔﺔ ﻟﻪ ﰲ ﺍﻷﺭﺽ ..
..ﻭﻟﺬﻟﻚ ﻫﻴﺄ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ ﺍﻟﻨﻔﺲ ) ﻗﺒﻞ ﺣﻠﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﰲ ﺍﳉﺴﺪ ( ﳍـﺬﻩ
ﺍﳋﻼﻓﺔ ..ﻓﻌﻠﹼﻤﻪ ﺻﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ﻭﺧﻮﺍﺻﻬﺎ ﻭﻣﻴﺰﺍﺎ ) .. ( $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur
ﻭﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ، ( $yg¯=ä. uä!$oÿôœF{$#ﻓﻬﺬﺍ ﻳﻌﲏ ﺍﻷﲰﺎﺀَ ﻛﻠﹼﻬﺎ ..
..ﻭﳌﹼﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﻋﺎﱂ ﺍﻷﻧﻔﺲ ﺍﺮﺩﺓ ،ﻣﺎ ﻓﻮﻕ ﻋﺎﱂ ﺍﳌـﺎﺩﺓ ﻭﺍﳌﻜـﺎﻥ
ﻭﺍﻟﺰﻣﺎﻥ ،ﻓﺈﻧﻪ ﺑﺈﳍﺎﻡﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺃﻱ ﺯﻣﻦﹴ ..ﻓﺒﻼﺯﻣﻦ ﺗﻌﻠﹼـﻢ ﺁﺩﻡ ) ﺍﻟـﻨﻔﺲ (
ﺻﻔﺎﺕ ﻛﻞﹼ ﺍﻷﺷﻴﺎﺀ ﻭﺧﻮﺍﺻﻬﺎ ) ﻣﺴﻤﻴﺎﺎ ( ..ﻭﻣﻦ ﻫﻨﺎ ﻭﺭﺙ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﺇﻣﻜﺎﻧﻴﺔ
ﺗﻌﻠﹼﻢ ﺧﻮﺍﺹ ﺍﳌﺎﺩﺓ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ،ﻭﺇﻣﻜﺎﻧﻴﺔ ﺗﺴﺨﲑﻫﺎ ﻭﻓﻖ ﻣﺮﺍﺩ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ..
ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ﻛﻴﻒ ﺃﻥﹼ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻋﻠﹼﻤﻬـﺎ ﺍﷲ
ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ،ﻫﻲ ﺫﺍﺎ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺍﻟﱵ
ﻳﻘﻊ ﲢﺖ ﻣﺎ ﺗﺼﻔﻪ ﻭﺗﺴﻤﻴﻪ ﻛﻞﱡ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﺫﻟﻚ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﻮﺻﻒ ﺍﳊﻖ
ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﺣﻴﺚ ﺑﺮﻫﻨﺎ – ﻋﱪ ﺑﺮﻫﺎﻥ ﺭﻳﺎﺿﻲ – ﺃﻥﹼ ﻭﺍﺣـﺪﺓ ﺍﳌﻌـﲎ ﰲ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻲ ﺍﳊﺮﻑ ﻭﻟﻴﺲ ﺍﻟﻜﻠﻤﺔ ،ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻟﻴﻜﻮﻥ ﺇﻻﹼ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻔـﺮﺩﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻄﺮﻳﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺇﳍﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺘﻌﻠﻴﻤﻪ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ،ﻓـﺈﻥﹼ
ﺁﺩﻡ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﱂ ﻳﻜﻦ ﻧﺒﻴﺎﹰ ﻭﻻ ﺭﺳﻮﻻﹰ ،ﻓﻬﻮ – ﺁﻧﺬﺍﻙ – ﺁﺩﻡ ﺍﻟﻨﻔﺲ ﺍـﺮﺩﺓ ،
ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﲪﻞ ﺃﻣﺎﻧﺔ ﺍﻟﺘﻜﻠﻴﻒ ﺍﳌﻌﺮﻭﺿﺔ ..
) bÎ) ÏäIwàs¯»yd Ïä!$yJó™r'Î/ ’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO ..ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ
( tûüÏ%ω»|¹ öNçFZä.ﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﺮﺽ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﺍﻷﺷﻴﺎﺀ ) ﺃﺻﺤﺎﺏ ﺍﻷﲰﺎﺀ
( ﺍﻟﱵ ﻋﻠﹼﻢ ﺃﲰﺎﺀَﻫﺎ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﻣﻮﺿﻮﻉ ﺧﻼﻓـﺔ
٧٦ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﺑﻐﻴﺔ ﺗﺴﺨﲑﻫﺎ ﻭﺩﻓﻌﻬﺎ ﺑﺎﺗﺠﺎﻩ ﻣـﺮﺍﺩ
ﺍﳊﻖ .. ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﺁﺧﺮ – ﺃﻳﻀﺎﹰ – ﻋﻠﻰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺭﻓﻊ ﻏﻄﺎﺀ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ،
ﻓﺮﺃﺕ ﺍﳌﻼﺋﻜﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺳﺘﻜﻮﻥ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺃﻋﻤـﺎﻝﹸ ﺍﻟﻔﺴـﺎﺩ
) &߉šøÿム`tB $pkŽÏù ã@yèøgrBr ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ،ﺍﻟﱵ ﺍﺳﺘﻔﺴﺮﺕ ﻋﻨﻬﺎ ﺍﳌﻼﺋﻜﺔ ،ﺣﻴﺚ ﻗﺎﻟﺖ
.. ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù
) ãLìÎ=yèø9$# |MRr& y7¨RÎ) ( !$oYtFôJ¯=tã $tB žwÎ) !$uZs9 zNù=Ïæ Ÿw y7oY»ysö6ß™ (#qä9$s% ..ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ
، ( ÞOŠÅ3ptø:$#ﻳﺒﻴﻦ ﻟﻨﺎ ﻋﺠﺰ ﺍﳌﻼﺋﻜﺔ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ ) ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ ﻭﻣﻮﺿﻮﻉ
ﲪﻞ ﺍﻷﻣﺎﻧﺔ ( ،ﻭﺑﺎﻟﺘﺎﱄ ﻳﺒﻴﻦ ﻟﻨﺎ ﻋﺪﻡ ﻗﺪﺭﺓ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺻﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ،ﻭﺃﻥﹼ
ﻋﻠﻢ ﺍﳌﻼﺋﻜﺔ ﻭﺇﺩﺭﺍﻛﻬﺎ ﻫﻮ ﻟﻠﻜﻠﻴﺎﺕ ،ﻭﺑﺘﻌﻠﻴﻢ ﻣﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ..
) öNs9r& tA$s% öNÎhͬ!$oÿôœr'Î/ Nèdr't6/Rr& !$£Jn=sù ( öNÎhͬ!$oÿôœr'Î/ Nßg÷¥Î;/Rr& ãPyŠ$t«¯»tƒ tA$s% ﻭﻗﻮﻟﻪ ﺗﻌـﺎﱃ
&( tbqãKçFõ3s? öNçFYä. $tBur tbr߉ö7è? $tB ãNn=÷ær&ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# |=ø‹xî ãNn=ôãr& þ’ÎoTÎ) öNä3©9 @è%r
ﻳﺆﻛﹼﺪ ﻟﻨﺎ – ﻣﻦ ﺟﺪﻳﺪ – ﺃﻥﹼ ﺍﻣﺘﻼﻙ ﻣﻌﺮﻓﺔ ﺻﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ،ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴـﺎﺕ
ﻟﻼﻧﻄﻼﻕ ﻣﻨﻬﺎ – ﻋﻘﻼﹰ – ﳓﻮ ﺍﻟﻜﻠﻴﺎﺕ ،ﻫﻮ ﻣﻮﺿﻮﻉ ﺍﳋﻼﻓﺔ ﺍﻟﱵ ﺃﻋﻠﻤﻬﺎ ﺍﷲ ﺗﻌـﺎﱃ
ﻟﻠﻤﻼﺋﻜﺔ ) .. ( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur
..ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# |=ø‹xî ãNn=ôãr& þ’ÎoTÎ) öNä3©9 @è%r& öNs9r& tA$s%
ﺗﺒﻴﻦ ﻟﻨﺎ ﻛﺸﻒ ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﺃﻣﺎﻡ ﺍﳌﻼﺋﻜﺔ ،ﺣﻴﻨﻤـﺎ ﺭﺃﺕ ﺃﺻـﺤﺎﺏ
) §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur ﺍﳌﺴﻤﻴﺎﺕ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ
، ( Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•täﻓﻤﺎ ﺳﻴﻜﻮﻥ ﻣﻦ ﺃﺷﻴﺎﺀٍ ،ﻭﻣﻦ ﺗﻔﺎﻋﻞﹴ ﻟﻠﺒﺸﺮ ﻣـﻊ ﻫـﺬﻩ
ﺍﻷﺷﻴﺎﺀ ،ﻫﻮ ﻏﻴﺐ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻟﻮ ﱂ ﻳﺮﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﻼﺋﻜﺔ ﻏﻄـﺎﺀ
ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ،ﳌﺎ ﺭﺃﺕ ﺫﻟﻚ ..
٧٧ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻭﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﺃﻣﺎﻧﺔ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻟﱵ ﻋﺮﹺﺿﺖ ﻭﲪﻠﻬﺎ ﺍﻹﻧﺴـﺎﻥ ) ﻭﻛـﺬﻟﻚ
ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ( ،ﻫﻲ ﺍﻣﺘﻼﻙ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ )
ﺍﳉﺰﺋﻴﺎﺕ ( ،ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺗﺴﻮﻳﺘﻪ ﺟﺴﺪﺍﹰ
ﻛﺎﻣﻼﹰ ﺣﻴﺎﹰ ) ﻧﻔﺲ +ﺟﺴﺪ ( ،ﻭﺑﻌﺪ ﻧﻔﺦ ﺍﻟﺼﻠﺔ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﺮﻭﺡ ( ﻓﻴﻪ
،ﻭﻟﻴﺲ ﻗﺒﻞ ﺫﻟﻚ ..
) ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sùﺍﳊﺠﺮ [ ٢٩ :
..ﻓﹶﺤﻤﻞﹸ ﺍﻷﻣﺎﻧﺔ ﺍﳌﻌﺮﻭﺿﺔ ﺃﺩﻯ ﺇﱃ ﺍﳋﻼﻓﺔ ،ﻭﺍﳋﻼﻓـﺔ ﻭﺍﻻﻣﺘﺤـﺎﻥ ﰲ ﲪـﻞ
ﺍﻷﻣﺎﻧﺔ ﺑﺪﺃﺍ ﺑﻌﺪ ﻫﺒﻮﻁ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺇﱃ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ،ﻭﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳉﺴﺪ ..
..ﻭﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﺬﻱ ﻫﻮ ﺃﻣـﺮ ﳍـﻢ
ﺑﺎﻟﺴﺠﻮﺩ ﺑﻌﺪ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ) ﰲ ﺁﺩﻡ ( ،ﻛﺎﻥ ﻗﺒﻞ ﻣﻌﺼﻴﺔ ﺁﺩﻡ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ..
ﻭﺑﺎﻟﺘﺎﱄ ﻗﺒﻞ ﺧﻄﻴﺌﺘﻪ ﺍﻟﱵ ﻫﺒﻂ ﺎ ﻭﺧﺮﺝ ﺎ ﻣﻦ ﺍﳉﻨﺔ ..
ﻓﺄﻭﻝﹸ ﺍﻣﺘﺤﺎﻥ ﳋﻠﻴﻔﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ،ﺍﹸﺧﺘﲑ ﻟﻪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﰲ ﺟﻨـﺔ
ﺍﻻﺧﺘﺒﺎﺭ ..ﻭﻧﻬﻲ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﺰﻭﺟﻪ ﺑﻌﺪﻡ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺍﻟـﱵ
ﺣﺪﺩﻫﺎ ﳍﻤﺎ ،ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻣﺘﺤﺎﻥﹲ ﰲ ﺳﺎﺣﺔ ﺍﳌﺎﺩﺓ ﻭﺍﻷﺳﺒﺎﺏ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ( ..
ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥﹶ ﺧﻠﻴﻔﺔﹰ ﻟﻪ ﰲ ﻋﺎﱂ ﺍﻷﺳـﺒﺎﺏ ﻋـﱪ ﻋﻄـﺎﺀ
ﺍﻟﺮﺑﻮﺑﻴﺔ ﻟﻪ ) ( š••/u‘ tA$s% øŒÎ)urﺑﺘﻤﻜﻴﻨﻪ ﻣﻦ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﶈﻴﻄـﺔ ﺑـﻪ ،
ﻭﺟﻌﻠﻪ ﻗﻮﺍﻣﺎﹰ ﻋﻠﻴﻬﺎ ،ﻭﺩﻓﻌﻬﺎ ﺑﺎﺗﺠﺎﻩ ﻣﺮﺍﺩﻩ ،ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﻏﻴﺎﺏ ﻗﻴﻮﻣﻴﺔ ﺍﷲ
ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ..ﺃﺑﺪﺍﹰ ..ﻓﻤﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﰲ ﺇﻃﺎﺭ ﻫﺬﻩ ﺍﳋﻼﻓـﺔ ﻫـﻮ
ﺍﻟﺘﺼﺮﻑ ﺑﺎﻷﺳﺒﺎﺏ ﺍﶈﻴﻄﺔ ﺑﺎﻹﻧﺴﺎﻥ ﺗﺼﺮﻓﺎﹰ ﻣﺴﺘﻘﻼﹰ ﻭﻓﻖ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﻹﻧﺴـﺎﻥ ،ﲟﻌـﲎ
ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺘﺼﺮﻑ ﺎ ﻭﺩﻓﻌﻬﺎ ﺑﺎﺗﺠﺎﻩ ﻣﺮﺍﺩ ﺍﻹﻧﺴﺎﻥ ،ﻭﻫﺬﺍ ﻣﺎ ﱂ
ﻳﻌﻄﻪ ﺍﷲ ﺗﻌﺎﱃ ﻷﻱ ﳐﻠﻮﻕﹴ ﺁﺧﺮ ،ﻛﻤﺎ ﺑﻴﻨﺎ ..
ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ، ( ( Zpxÿ‹Î=yzﻭﺭﺩﺕ ﻣﺮﺓ ﺃﹸﺧﺮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﺼﻒ ﻣﺎ
ﺃﻋﻄﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺻﻼﺣﻴﺔ ﰲ ﺍﻟﺘﺼﺮﻑ ﻟﻠﺤﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ) ..
٧٨ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
3“uqygø9$# ÆìÎ7®Ks? Ÿwur Èd,ptø:$$Î/ Ĩ$¨Z9$# tû÷üt/ Läl÷n$$sù ÇÚö‘F{$# ’Îû Zpxÿ‹Î=yz y7»oYù=yèy_ $¯RÎ) ߊ¼ãr#y‰»tƒ
$yJÎ/ 7‰ƒÏ‰x© Ò>#x‹tã öNßgs9 «!$# È@‹Î6y™ `tã tbq•=ÅÒtƒ tûïÏ%©!$# ¨bÎ) 4 «!$# È@‹Î6y™ `tã y7¯=ÅÒãŠsù
) ’Îû Zpxÿ‹Î=yz y7»oYù=yèy_ $¯RÎ) ߊ¼ãr#y‰»tƒ ] ( É>$|¡Ïtø:$# tPöqtƒ (#qÝ¡nSﺹ .. [ ٢٦ :ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ
( ÇÚö‘F{$#ﻳﺼﻒ ﻣﺴﺄﻟﺔﹰ ﻳﺘﻤﻴﺰ ﺎ ﺩﺍﻭﺩ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﺃﻥ ﺗﻜﻮﻥ
ﻛﻠﻤﺔ ) ( Zpxÿ‹Î=yzﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﻌﲏ ﺧﻼﻓﺔ ﺍﻟﺬﺭﻳﺔ ،ﻓﻜﻞﱡ ﺍﻟﺒﺸﺮ ) ﻭﻟﻴﺲ
ﺩﺍﻭﺩ ﻟﻮﺣﺪﻩ ( ﳜﻠﻔﻮﻥ ﺑﻌﻀﻬﻢ ﻓﻮﻕ ﻫﺬﻩ ﺍﻷﺭﺽ ..
) ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur ﺇﺫﺍﹰ ..ﻛﻠﻤﺔ ) ( ( Zpxÿ‹Î=yzﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îûﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻧﻬﺎ ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ،ﲟﻌـﲎ
ﺃﺟﻴﺎﻝ ﳜﻠﻒ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ..ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ( ( Zpxÿ‹Î=yzﺗﺄﰐ ﰲ ﻣـﺮﰐ ﻭﺭﻭﺩﻫـﺎ ﰲ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺼﻴﻐﺔ ﺍﳌﻔﺮﺩ ،ﻭﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺼﻮﺭ ﺧﺼﻮﺻﻴﺔﹰ ﱂ ﺗﻜﻦ ﺳﺎﺑﻘﺎﹰ ﻗﺒﻞ
) ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur ﺍﳋﻼﻓﺔ ﺍﳌﻌﻨﻴﺔ ،ﻓﺨﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ
) y7»oYù=yèy_ $¯RÎ) ߊ¼ãr#y‰»tƒ ، ( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îûﻭﺧﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
، ( ÇÚö‘F{$# ’Îû Zpxÿ‹Î=yzﳘﺎ ﺧﻄﺎﺑﺎﻥ ﺧﺎﺻﺎﻥ ﻟﻴﺴﺎ ﻣﻮﺟﻬﲔ ﺇﱃ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌـﺎﺀ ﺃﻭ ﺇﱃ
ﺃﻗﻮﺍﻡﹴ ﻣﻨﻬﺎ ،ﻭﳘﺎ ﺧﻄﺎﺑﺎﻥ ﻳﺼﻮﺭﺍﻥ ﻟﻨﺎ ﻋﻄﺎﺀً ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺘﺼﺮﻑ ﲟﺎ ﻳﻌﻮﺩ ﺍﻟﺘﺼﺮﻑ
ﺑﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻟﻜﻦ ﺩﻭﻥ ﻳﻠﻐﻲ ﺫﻟﻚ ﻗﻴﻮﻣﻴﺔ ﺍﷲ ﺗﻌـﺎﱃ ..ﻓﻜﻠﻤـﺔ ) ( ( Zpxÿ‹Î=yz
ﻣﺸﺘﻘﹼﺔﹲ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺥ ،ﻝ ،ﻑ ( ،ﻭﰲ ﺫﻟﻚ ﺑﻴﺎﻥﹲ ﺃﻥﱠ ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﻫﻲ ﺧﻠﹾﻒ
ﻗﻴﻮﻣﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ،ﻭﻟﻴﺴﺖ ﻋﻠﻰ ﺣﺴﺎﺎ ..
ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴﺰ ﺑﲔ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ( ( Zpxÿ‹Î=yzﻣﻦ ﺟﻬﺔ ،ﺗﻠﻚ
ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻻ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﰲ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ،ﻭﺑﲔ ﺩﻻﻻﺕ ﻛﻠﻤﱵ ]
) ، [ ( ä!$xÿn=äz ) ، ( #Í´¯»n=yzﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ،ﻭﺍﻟﻠﺘﲔ ﺗﺮﺩﺍﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
٧٩ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﺧﻼﻓﺔﺭﻴﺼﻮ ﻟ، ﺔ ﻭﻷﻗﻮﺍﻡﹴ ﻣﻨﻬﺎﻬﺔ ﻟﻠﺒﺸﺮﻳﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻣﻮﺟ
ﲣﺘﻠﻒ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﻟﺪﻻﻻﺕ، ﺻﺮﳛﺔ ﻭﺫﻟﻚ ﻋﱪ ﺩﻻﻻﺕ، ﺍﻷﺟﻴﺎﻝ ﻟﺒﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ
.. ﲔ ﺍﳊﺎﻣﻠﲔ ﳍﺎﻦ ﺍﻟﻘﺮﺁﻧﻴ ( ( ﰲ ﺍﻟﻨﺼﻴZpxÿ‹Î=yz ) ﺍﶈﻴﻄﺔ ﺑﻜﻠﻤﱵ
;M»y_u‘yŠ <Ù÷èt/ s-öqsù öNä3ŸÒ÷èt/ yìsùu‘ur ÇÚö‘F{$# y#Í´¯»n=yz öNà6n=yèy_ “Ï%©!$# uqèdur )
[ ١٦٥ : ( ] ﺍﻷﻧﻌﺎﻡ7LìÏm§‘ Ö‘qàÿtós9 ¼çm¯RÎ)ur É>$s)Ïèø9$# ßìƒÎŽ| y7-/u‘ ¨bÎ) 3 ö/ä38s?#uä !$tB ’Îû öNä.uqè=ö7uŠÏj9
4 öNà2u‘É‹ZãŠÏ9 öNä3ZÏiB 9@ã_u‘ 4’n?tã öNä3În/§‘ `ÏiB Ö•ò2ÏŒ öNä.uä!%y` br& óOçFö6Éftãurr& )
( ZpsÜ)Át/ È,ù=yÜø9$# ’Îû öNä.yŠ#y—ur 8yqçR ÏQöqs% ω÷èt/ .`ÏB uä!$xÿn=äz öNä3n=yèy_ øŒÎ) (#ÿrã•à2øŒ$#ur
ÇÚö‘F{$# ’Îû öNà2r&§qt/ur 7Š$tã ω÷èt/ .`ÏB uä!$xÿn=äz ö/ä3n=yèy_ øŒÎ) (#ÿrã•à2øŒ$#ur )
Ÿwur «!$# uäIw#uä (#ÿrã•à2øŒ$$sù ( $Y?qã‹ç/ tA$t6Éfø9$# tbqçGÅs÷Zs?ur #Y‘qÝÁè% $ygÏ9qßgß™ `ÏB šcrä‹Ï‚-Gs?
( ] ﻳﻮﻧﺲtbqè=yJ÷ès? y#ø‹x. t•ÝàZoYÏ9 öNÏdω÷èt/ .`ÏB ÇÚö‘F{$# ’Îû y#Í´¯»n=yz öNä3»oYù=yèy_ §NèO )
[ ١٤ :
tûïÏ%©!$# $oYø%{•øîr&ur y#Í´¯»n=yz óOßg»uZù=yèy_ur Å7ù=àÿø9$# ’Îû ¼çmyè¨B `tBur çm»uZø‹¤fuZsù çnqç/¤‹s3sù )
[ ٧٣ : ( ] ﻳﻮﻧﺲtûïÍ‘x‹YçRùQ$# èpt7É)»tã tb%x. y#ø‹x. ö•ÝàR$$sù ( $uZÏG»tƒ$t«Î/ (#qç/¤‹x.
3 ÇÚö‘F{$# uä!$xÿn=äz öNà6è=yèôftƒur uäþq•¡9$# ß#ϱõ3tƒur çn%tæyŠ #sŒÎ) §•sÜôÒßJø9$# Ü=‹Ågä† `¨Br& )
߉ƒÌ“tƒ Ÿwur ( ¼çnã•øÿä. Ïmø‹n=yèsù t•xÿx. `yJsù 4 ÇÚö‘F{$# ’Îû y#Í´¯»n=yz ö/ä3n=yèy_ “Ï%©!$# uqèd )
] ( #Y‘$|¡yz žwÎ) óOèdã•øÿä. tûïÍ•Ïÿ»s3ø9$# ߉ƒÌ“tƒ Ÿwur ( $\Fø)tB žwÎ) öNÍkÍh5u‘ y‰ZÏã öNèdã•øÿä. tûïÍ•Ïÿ»s3ø9$#
[ ٣٩ : ﻓﺎﻃﺮ
٨٠ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
) tA$s% øŒÎ)ur ..ﻭﻟﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﺃﻥﱠ ﻛﻠﻤﺔ ) ( ( Zpxÿ‹Î=yzﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ
‘ ( ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/uﺗﻌﲏ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻺﻧﺴـﺎﻥ ،
ﻓﻠﻤﺎﺫﺍ – ﺇﺫﺍﹰ – ﻗﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ ) & ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿム`tB $pkŽÏù ã@yèøgrBrﻣﻘﺎﺭﻧﺔ
ﺫﻟﻚ ﺑﺘﺴﺒﻴﺤﻬﺎ ﷲ ﺗﻌﺎﱃ ﻭﺗﻘﺪﻳﺴﻬﺎ ﻟﻪ ) ( ( y7s9 â¨Ïd‰s)çRur x8ωôJpt¿2 ßxÎm7|¡çR ß`øtwUur؟ ..
ﻭﳌﺎﺫﺍ ﻋﻠﹼﻢ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ ﺍﻷﲰﺎﺀَ ﻛﻠﱠﻬﺎ ﻭﻋﺠﺰﺕ ﺍﳌﻼﺋﻜﺔ ﻋﻦ ﺍﻹﻧﺒﺎﺀ ﺬﻩ ﺍﻷﲰـﺎﺀ ؟ ..
ﻭﳌﺎﺫﺍ ﺃﹸﻣﺮﺕ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﻧﻔﺦ ﺍﻟـﺮﻭﺡ ﻓﻴـﻪ ؟ ..ﻭﳌـﺎﺫﺍ
ﺍﹸﺧﺘﺺ ﺍﻹﻧﺴﺎﻥﹸ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﻣﻌﺎﹰ ؟ ..ﻛﻞﹼ
ﺫﻟﻚ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﺃﹸﻋﻄﻲ ﺻﻼﺣﻴﺔ ﺍﻟﺘﺼﺮﻑ ﺑﺎﻷﺳﺒﺎﺏ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺩﻓﻌﻬـﺎ
ﺑﺎﺗﺠﺎﻩ ﻣﺮﺍﺩﻩ ،ﺿﻤﻦ ﻋﻄﺎﺀٍ ﺧﺎﺹ ﳝﻴﺰﻩ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻫﻮ ﻋﻄﺎﺀ ﺍﻟﺮﺑﻮﺑﻴـﺔ
ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﺧﻠﻴﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ..
..ﻭﺍﳉﻨﺔ ﺍﻟﱵ ﺍﹸﺧﺘﱪ ﻓﻴﻬﺎ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ،ﻟﻴﺴﺖ ﺟﻨـﺔ ﺍﻟﺜـﻮﺍﺏ ﺍﻟـﱵ ﻳﺪﺧﻠـﻬﺎ
ﺍﻟﺼﺎﳊﻮﻥ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ :
– ١ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ﻫﺬﻩ ،ﳊﻘﻪ ﺍﻟﻐﺮﻭﺭ ﺑﻘﻮﻝ ﺇﺑﻠﻴﺲ )
) Ï$ù#èƒø:$# Íot•yfx© 4’n?tã y7—9ߊr& ö@yd ãPyŠ$t«¯»tƒ tA$s% ß`»sÜø‹¤±9$# ÏmøŠs9Î) šZuqó™uqsù ﺍﻟﺸﻴﻄﺎﻥ ( :
] ( 4’n?ö7tƒ žw 77ù=ãBurﻃـﻪ .. [ ١٢٠ :ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺧﻠﺪ ﰲ ﻫﺬﻩ ﺍﳉﻨﺔ ..ﺑﻴﻨﻤﺎ ﺟﻨﺔ
ﺍﻵﺧﺮﺓ ﻫﻲ ﺟﻨﺔ ﺍﳋﻠﺪ ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
– ٢ﺟﻨﺔ ﺍﳋﻠﺪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺩﺧﻠﻬﺎ ﻻ ﳜﺮﺝ ﻣﻨﻬﺎ ،ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
] ( tûüÅ_t•÷‚ßJÎ/ $pk÷]ÏiB Nèd $tBur Ò=|ÁtR $yg‹Ïù öNßg•¡yJtƒ Ÿw ) :ﺍﳊﺠﺮ .. [ ٤٨ :ﺑﻴﻨﻤﺎ ﺟﻨﺔ
ﺍﺧﺘﺒﺎﺭ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ،ﰎﹼ ﺧﺮﻭﺝ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻣﻨﻬﺎ ..
– ٣ﺟﻨﺔ ﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ﻻ ﻳﺘﻢ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻬﺎ ﺇﻻﹼ ﻛﺠﺰﺍﺀٍ ﻟﻌﻤﻞﹴ ﻗﺎﻡ ﺑﻪ
ﺍﻟﺪﺍﺧﻞ ﺇﻟﻴﻬﺎ ،ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ] ( tbqè=yJ÷ès? óOçFYä. $yJÎ/ sp¨Yyfø9$# (#qè=äz÷Š$# ) :
٨١ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﺍﻟﻨﺤﻞ ] ( šcqè=yJ÷ès? óOçFZä. $yJÎ/ $ydqßJçGøOÍ‘ré& ûÓÉL©9$# èp¨Ypgø:$# y7ù=Ï?ur ) .. [ ٣٢ :ﺍﻟﺰﺧﺮﻑ :
.. [ ٧٢ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﺃﻥﹼ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﺩﺧﻼ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ﻗﺒﻞ ﻗﻴﺎﻣﻬﻤﺎ ﺑﺄﻱ
ﻋﻤﻞ ..
– ٤ﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ،ﺃﻥﹼ ﺟﻨﺔ ﺍﻵﺧـﺮﺓ ،ﱂ
ﺗﺨﻠﻖ ﺑﻌﺪ ،ﺧﻠﻘﺎﹰ ﻣﺎﺩﻳﺎﹰ ﺣﺴﻴﺎﹰ ،ﻭﻫﺬﺍ ﻳﻨﻔﻲ ﺃﻥ ﺗﻜﻮﻥﹶ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ) ﺍﻟﱵ ﺩﺧﻠﻬﺎ ﺁﺩﻡ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ( ﻫﻲ ﺫﺍﺎ ﺟﻨﺔ ﺍﻵﺧﺮﺓ ..
..ﻭﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﺳﺎﺣﺔﹶ ﺍﳋﻼﻓﺔ ﻭﺳﺎﺣﺔﹶ ﺍﻷﻣﺎﻧﺔ ﺍﳌﻌﺮﻭﺿﺔ ،ﻫﻲ ﺳﺎﺣﺔ
ﺍﳌﺎﺩﺓ ﻭﺍﻷﺳﺒﺎﺏ ،ﺃﻥﹼ ﻫﺒﻮﻁﹶ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻣﻦ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ،ﻫﻮ ﻫﺒﻮﻁﹲ ﰲ ﺍﳍﻴﺌﺔ
ﻭﺍﳋﻠﻘﺔ ) ﰲ ﻣﺎﻫﻴﺔ ﺍﳉﺎﻧﺐ ﺍﳉﺴﺪﻱ ( ..ﻓﺂﺩﻡ ﻭﺯﻭﺟﻪ ﻗﺒﻞ ﺍﻷﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ
ﺎﳘﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ،ﻛﺎﻧﺎ ﻻ ﺗﺒﺪﻭ ﳍﻤﺎ ﺳﻮﺀﺍﻤﺎ ،ﻭﺑﺪﺕ ﳍﻤﺎ ﺳﻮﺀﺍﻤﺎ ﺑﻌﺪ ﺍﻷﻛﻞ
ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ) ] ( $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sùﺍﻷﻋﺮﺍﻑ .. [ ٢٢ :
ﻓﺴﺎﺣﺔ ﺍﻻﺧﺘﺒﺎﺭ ) ﺍﳉﻨﺔ ﺍﻟﱵ ﺍﹸﻣﺘﺤﻦ ﻓﻴﻬﺎ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ( ﻣﺎﺩﻳﺔ ،ﻭﻋﻨﺼﺮ ﺍﻻﻣﺘﺤﺎﻥ )
ﺍﻟﺸﺠﺮﺓ ( ﻣﺎﺩﻱ ، ﻭﺍﻟﻨﺘﻴﺠﺔ ) ﺍﳍﺒﻮﻁ ﰲ ﻣﺎﻫﻴﺔ ﺍﳋﻠﻖ ﻭﺻﻔﺎﺕ ﺍﳉﺴﺪ ( ﻣﺎﺩﻳﺔ ..
..ﻓﻨﺘﻴﺠﺔ ﳌﻌﺼﻴﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﰲ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ،ﺣﻴﺚ ﺫﺍﻗﺎ ﺍﻟﺸﺠﺮﺓ
ﺍﻟﱵ ﺎﳘﺎ ﺭﺑﻬﻤﺎ ﻋﻨﻬﺎ ..ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ،ﺗﻐﻴﺮﺕ ﺍﳌﺎﻫﻴﺔ ﺍﳉﺴﺪﻳﺔ ﳍﻤﺎ ،ﻓﺒﺪﺕ ﳍﻤﺎ
ﺳﻮﺀﺍﻤﺎ ..
Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù )
] ( ( Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tãﺍﻷﻋﺮﺍﻑ [ ٢٢ :
) Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJßgè?ºuäöqy™ $yJçlm; ôNy‰t7sù $pk÷]ÏB ŸxŸ2r'sù
ﻳﺆﻛﱢﺪ ﺻﺤﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ ﻭﺻﻒ ﻣﺎﻫﻴﺔ ﺍﳍﺒﻮﻁ ﺍﻟﺬﻱ ﰎﹼ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﹺﻪ
..ﻓﺎﻟﺪﻻﻻﺕ ﺍﺮﺩﺓ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺩ ،ﻝ ،ﻭ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲢﻤﻞﹸ ﻣﻌﲎ
ﺍﳍﺒﻮﻁ ،ﺳﻮﺍﺀٌ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩﻱ ﺃﻡ ﺍﳌﻌﻨﻮﻱ :
(#qè=à2ù'tGÏ9 ÏQ$¤6çtø:$# ’n<Î) !$ygÎ/ (#qä9ô‰è?ur È@ÏÜ»t6ø9$$Î/ Nä3oY÷•t/ Nä3s9ºuqøBr& (#þqè=ä.ù's? Ÿwur )
] ( tbqßJn=÷ès? óOçFRr&ur ÉOøOM}$$Î/ Ĩ$¨Y9$# ÉAºuqøBr& ô`ÏiB $Z)ƒÌ•sùﺍﻟﺒﻘﺮﺓ [ ١٨٨ :
4 ÖN»n=äî #x‹»yd 3“uŽô³ç6»tƒ tA$s% ( ¼çnuqø9yŠ 4’n<÷Šr'sù öNèdyŠÍ‘#ur (#qè=y™ö‘r'sù ×ou‘$§‹y™ ôNuä!%y`ur )
] ( šcqè=yJ÷ètƒ $yJÎ/ 7OŠÎ=tæ ª!$#ur 4 Zpy軟ÒÎ/ çnr•Ž| r&urﻳﻮﺳﻒ [ ١٩ :
!$tB ¾Ínωö6tã 4’n<Î) #Óyr÷rr'sù ÇÒÈ 4’oT÷Šr& ÷rr& Èû÷üy™öqs% z>$s% tb%s3sù ÇÑÈ 4’¯<y‰tFsù $tRyŠ §NèO )
& ] ( 4Óyr÷rrﺍﻟﻨﺠﻢ [ ١٠ – ٨ :
ﻟﻴﺴﺖ ﲝﺎﺟﺔ ﺇﱃ ﻛﻞﹼ ﺫﻟﻚ (( ..ﺳﻨﺠﺪ ﰲ ﻫﺬﻩ ﺍﳌﻘﺎﺭﻧﺔ ﺃﻥﹼ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ﺃﻛﺜﺮ
ﻫﺒﻮﻃﺎﹰ ﻣﻦ ﻏﲑﻩ ..
..ﺇﺫﺍﹰ ﻫﺬﺍ ﺍﳉﺴﺪ ﺍﻹﻧﺴﺎﱐ ﺍﳍﺎﺑﻂ ) ﺣﻴﺚ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﳉﺴﺪ ﺍﻹﻧﺴﺎﱐ
ﺃﺿﻌﺎﻑ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺗﺼﻴﺐ ﺃﻱ ﺣﻴﻮﺍﻥ ( ،ﻭﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺘﻨﺎﺳﻠﻴﺔ ﲟﺎﻫﻴﺘﻬﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ
،ﺇﻧﻤﺎ ﻧﺸﺄﺕ ﻧﺘﻴﺠﺔ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺃﻛﻤﻞ ﺟﺴﺪ ﺑﺸﺮﻱ ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ
ﻫﻮ ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻗﺒﻞ ﺍﳌﻌﺼﻴﺔ ﻭﺍﳍﺒﻮﻁ ( ..
..ﻭﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻭﻫﺬﺍ ﺍﳍﺒﻮﻁ ،ﻧﺘﻴﺠﺘﻪ ﺍﳋﺮﻭﺝ ﻣﻦ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ﺗﻠﻚ ..
ﻭﻧﺘﻴﺠﺘﻪ ﺍﻟﺘﻮﺍﻟﺪ ﻣﻦ ﺧﻼﻝ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺘﻨﺎﺳﻠﻴﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﻧﺘﻴﺠﺔ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ..
..ﻓﺄﻛﻤﻞﹸ ﺟﺴﺪ ﺑﺸﺮﻱ ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ) ﺟﺴﺪ ﺁﺩﻡ ﻗﺒﻞ ﺍﳌﻌﺼﻴﺔ ( ﱂ ﻳﺄﺕ ﻣﻦ
ﺧﻼﻝ ﺗﻮﺍﻟﺪ ﻋﱪ ﺃﻋﻀﺎﺀ ﻧﺘﺠﺖ ﻋﻦ ﺗﻠﻚ ﺍﳋﻄﻴﺌﺔ ،ﺇﻧﻤﺎ ﻛﺎﻥ ﻧﺘﻴﺠﺔﹶ ﺧﻠﹾﻖﹺ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ
ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ..
..ﻭﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ،ﻭﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﻄﻠﻘﺔ ،ﻧﺎﻣﻮﺱ ﺛﺎﺑﺖ ﻻ ﻳﺘﻐﻴﺮ
ﻭﻻ ﻳﺘﺒﺪﻝ ) ] ( ¸xƒÈqøtrB «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `s9ur ( WxƒÏ‰ö7s? «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `n=sùﻓﺎﻃﺮ ٤٣ :
[ ..ﻓﺎﻟﻜﻤﺎﻝ ﺍﳉﺴﺪﻱ ﳉﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻗﺒﻞ ﺍﳌﻌﺼﻴﺔ ( ،ﻭﻫﺒﻮﻁ ﺍﻟﻘﻴﻤﺔ
ﺍﳉﺴﺪﻳﺔ ﻟﻪ – ﻭﻟﺬﺭﻳﺘﻪ – ﻧﺘﻴﺠﺔ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ..ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻹﳍﻲ ، ﻧﻘﺮﺅﻩ ﰲ ﻣﺎﻫﻴﺔ
ﺧﻠﻖ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..ﺣﻴﺚ ﻫﺬﺍ ﺍﳉﺴﺪ ﻭﻋﺎﺀٌ ﻟﻨﻔﺲﹴ ﺗﺘﻤﻴﺰ ﻋﻦ ﺑﺎﻗﻲ
ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺄﻧﻬﺎ ﻭﻟﺪﺕ ﻣﻠﻴﺌﺔﹰ ﺑﺎﻟﺮﻭﺡ ..
) $yJ¯RÎ) 4 ¨,ysø9$# žwÎ) «!$# ’n?tã (#qä9qà)s? Ÿwur öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ
( ( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$#
] ﺍﻟﻨﺴﺎﺀ [ ١٧١ :
..ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ، ( ( çm÷ZÏiB Óyrâ‘urﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ ﻧﻔﺲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻠﻴﺌﺔ
ﺑﺎﻟﺮﻭﺡ ﻣﻨﺬ ﻭﻻﺩﺎ ،ﻭﻫﺬﻩ ﺻﻔﺔﹲ ﺗﺘﻤﻴﺰ ﺎ ﻧﻔﺲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ
٨٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ..ﻭﻟﺬﻟﻚ ﻭﻟﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺒﻴﺎﹰ ،ﻭﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺘﺎﺏ ﰲ ﺫﺍﺕ ﺍﻟﻠﺤﻈﺔ
ﺍﻟﱵ ﻧﻔﺦ ﺭﻭﺣﻪ ﰲ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ..
’ÎoTÎ) tA$s% ÇËÒÈ $wŠÎ6|¹ ωôgyJø9$# ’Îû šc%x. `tB ãNÏk=s3çR y#ø‹x. (#qä9$s% ( Ïmø‹s9Î) ôNu‘$x©r'sù )
] ( $wŠÎ;tR ÓÍ_n=yèy_ur |=»tGÅ3ø9$# zÓÍ_9s?#uä «!$# ߉ö7tãﻣﺮﱘ [ ٣٠ – ٢٩ :
..ﻫﺬﺍ ﺍﻟﻜﻤﺎﻝ ﺍﻟﻨﻔﺴﻲ ،ﻳﻘﺘﻀﻲ – ﺣﺴﺐ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻹﳍﻲ – ﺟﺴﺪﺍﹰ ﳐﺘﻠﻔﺎﹰ ﻋﻦ
ﺍﻷﺟﺴﺎﺩ ﺍﻟﱵ ﺗﻮﻟﺪ ﻧﺘﻴﺠﺔﹶ ﺃﻋﻀﺎﺀٍ ﺗﻨﺎﺳﻠﻴﺔ ،ﻇﻬﺮﺕ ﻧﺘﻴﺠﺔ ﻣﻌﺼﻴﺔ ﺃﺑﻴﻨﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﰲ ﺍﳉﻨﺔ ..
..ﻭﻟﺬﻟﻚ ﻓﺠﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﺨﻠﻖ ﻣﻦ ﺍﺟﺘﻤﺎﻉﹺ ﻧﻄﻔﺔ ﻣﻊ ﺑﻮﻳﻀﺔ
ﻛﺒﺎﻗﻲ ﺍﻟﺒﺸﺮ ..ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻛﻤﺜﻞﹺ ﺧﻠﹾﻖﹺ ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
)`ä. ¼çms9 tA$s% ¢OèO 5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ )
] ( ãbqä3u‹sùﺁﻝ ﻋﻤﺮﺍﻥ [ ٥٩ :
ﻭﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﱂ ﲢﻤﻞ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺒﺎﻗﻲ ﺍﻹﻧﺎﺙ ،ﻓﻤﺪﺓﹸ ﺍﳊﻤﻞ ﱂ
ﺗﺘﺠﺎﻭﺯ ﻓﺘﺮﺓﹰ ﳏﺪﻭﺩﺓ ،ﻭﰲ ﺗﺘﺎﱄ ﻓﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ﰲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ،ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺒﻴﺎﻥ
ﺍﻹﳍﻲ ﺃﻥﹼ ﺧﻠﻖ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺜﻞﹺ ﺧﻠﹾﻖﹺ ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..ﰲ
ﺫﻟﻚ ﺃﻛﱪ ﺑﺮﻫﺎﻥ ﻋﻠﻰ ﺻﺤﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ..
) * Æíõ‹É` 4’n<Î) ÞÚ$y‚yJø9$# $yduä!%y`r'sù ÇËËÈ $|‹ÅÁs% $ZR%s3tB ¾ÏmÎ/ ñVx‹t7oKR$$sù çm÷Gn=yJyssù
žwr& !$pkÉJøtrB `ÏB $yg1yŠ$oYsù ÇËÌÈ $wŠÅ¡Z¨B $\‹ó¡nS àMZà2ur #x‹»yd Ÿ@ö6s% ‘MÏB ÓÍ_tFø‹n=»tƒ ôMs9$s% Ï's#÷‚¨Z9$#
Ç`»sÜø‹¤±9$# z`ÏB $ygtG-ƒÍh‘èŒur š•Î/ $ydä‹ŠÏãé& þ’ÎoTÎ)ur zOtƒö•tB $pkçJø‹£Jy™ ’ÎoTÎ)ur ( 4Ós\RW{$%x. ã•x.©%!$# }§øŠs9ur
Ÿ@yzyŠ $yJ¯=ä. ( $-ƒÌ•x.y— $ygn=¤ÿx.ur $YZ|¡ym $·?$t6tR $ygtFt7/Rr&ur 9`|¡ym @Aqç7s)Î/ $ygš/u‘ $ygn=¬6s)tFsù ÇÌÏÈ
ô`ÏB uqèd ôMs9$s% ( #x‹»yd Å7s9 4’¯Tr& ãLuqö•yJ»tƒ tA$s% ( $]%ø—Í‘ $ydy‰ZÏã y‰y`ur z>#t•ósÏJø9$# $-ƒÌ•x.y— $ygøŠn=tã
] ( A>$|¡Ïm ÎŽö•tóÎ/ âä!$t±o„ `tB ä-ã—ö•tƒ ©!$# ¨bÎ) ( «!$# ωZÏãﺁﻝ ﻋﻤﺮﺍﻥ [ ٣٧ – ٣٦ :
..ﻓﺎﻟﺮﺯﻕ ﺍﻟﺬﻱ ﺭﺯﻗﻬﺎ ﺇﻳﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ ،ﻭﺍﻟﺬﻱ ﻟﻪ ﻣﺎﻫﻴﺘﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺭﺯﻕ ﺍﻟﺪﻧﻴﺎ
ﺍﻟﺬﻱ ﻳﺄﻛﻞﹸ ﻣﻨﻪ ﺃﻓﺮﺍﺩ ﺟﻴﻠﻬﺎ ،ﻟﻪ ﺗﻌﻠﹼﻘﻪ ﺑﻜﻮﻧﹺﻬﺎ ﻣﺘﻤﻴﺰﺓ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﻨﺴﺎﺀ ) ﻛﻤﺎ ﺭﺃﻳﻨﺎ ( ،
٨٦ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻭﺑﻜﻮﻧﹺﻬﺎ ﻣﻬﻴﺄﺓﹰ ﳊﻤﻞ ﻋﻴﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻛﺠﺴﺪ – ﻧﻌﲏ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
– ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺩﻭﻥ ﺁﻟﻴﺔ ﺟﻨﺴﻴﺔ ﻭﺩﻭﻥ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﻄﻔﺔ ﻣﻊ ﺍﻟﺒﻮﻳﻀﺔ ،
ﻭﻛﻨﻔﺲﹴ – ﻧﻌﲏ ﻧﻔﺲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻣﻠﻴﺌﺔ ﺑﺎﻟﺮﻭﺡ ،ﺁﺗﺎﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺘﺎﺏ ﰲ
ﺫﺍﺕ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﻧﻔﺦ ﻓﻴﻬﺎ ﺭﻭﺡ ﻋﻴﺴﻰ ﰲ ﻣﺮﱘ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ..
..ﻭﳑﺎ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﻟﺮﺯﻕ ﺍﻟﺬﻱ ﺭﺯﻗﻬﺎ ﺇﻳﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ ،ﻫﻮ ﻴﺄﺓ ﳊﻤﻞ ﻋﻴﺴﻰ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺃﻧﻬﺎ ﻛﺎﻧﺖ – ﻗﺒﻞ ﻭﻻﺩﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻻ ﺗﺄﻛﻞ ﺇﻻﹼ ﻣﻦ
ﺫﻟﻚ ﺍﻟﺮﺯﻕ ،ﺃﻧﻬﺎ ﺑﻌﺪ ﺃﻥ ﺟﺎﺀﻫﺎ ﺍﳌﺨﺎﺽ ،ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺎﺩﻫﺎ) * ( ﻋﻴﺴﻰ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻣﻦ ﲢﺘﻬﺎ ،ﻗﺎﻝ ﳍﺎ : ( ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù ) :
) * Æíõ‹É` 4’n<Î) ÞÚ$y‚yJø9$# $yduä!%y`r'sù ÇËËÈ $|‹ÅÁs% $ZR%s3tB ¾ÏmÎ/ ñVx‹t7oKR$$sù çm÷Gn=yJyssù
žwr& !$pkÉJøtrB `ÏB $yg1yŠ$oYsù ÇËÌÈ $wŠÅ¡Z¨B $\‹ó¡nS àMZà2ur #x‹»yd Ÿ@ö6s% ‘MÏB ÓÍ_tFø‹n=»tƒ ôMs9$s% Ï's#÷‚¨Z9$#
|Å7ø‹n=tæ ñÝÉ)»|¡è@ Ï's#÷‚¨Z9$# Æíõ‹Åg¿2 Å7ø‹s9Î) ü“Ìh“èdur ÇËÍÈ $wƒÎŽ Å7tGøtrB Å7š/u‘ Ÿ@yèy_ ô‰s% ’ÎTt“øtrB
‘’ÎoTÎ) þ’Í<qà)sù #Y‰tnr& ÎŽ|³u;ø9$# z`ÏB ¨ûÉït•s? $¨BÎ*sù ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù ÇËÎÈ $wŠÏZy_ $Y7sÛâ
) * ( -ﺑﻴﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ) ﺳﻠﹼﻢ ﺍﳋﻼﺹ ( ﻭﰲ ﻛﺘﺎﺏ :ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ
ﻣﻦ ﺟﺮﻱﺀ ( ﺃﻥﹼ ﺍﻟﺬﻱ ﻧﺎﺩﻯ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻣﻦ ﲢﺘﻬﺎ ﻫﻮ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ،ﻭﺫﻟـﻚ
ﺑﺄﻛﺜﺮ ﻣﻦ ﻣﻌﻴﺎﺭ ..ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﻳﲑ ﺃﻥﹼ ﳎﻤﻮﻉ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻗﻴﻠﺖ ﳍﺎ ﻣﻦ ﲢﺘﻬﺎ ﻫـﻮ ) ( ٣٣
ﻛﻠﻤﺔ ،ﻭﻫﺬﺍ ﻳﻘﺎﺑﻞ ﻋﺪﺩ ﺳﲏ ﻟﺒﺚ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺃﻥ ﻳﺮﻓﻌﻪ ﺍﷲُ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ..
) &$Y7sÛâ‘ Å7ø‹n=tæ ñÝÉ)»|¡è@ Ï's#÷‚¨Z9$# Æíõ‹Åg¿2 Å7ø‹s9Î) ü“Ìh“èdur ÇËÍÈ $wƒÎŽ| Å7tGøtrB Å7š/u‘ Ÿ@yèy_ ô‰s% ’ÎTt“øtrB žwr
_Ç`»uH÷q§•=Ï9 ßNö‘x‹tR ’ÎoTÎ) þ’Í<qà)sù #Y‰tnr& ÎŽ|³u;ø9$# z`ÏB ¨ûÉït•s? $¨BÎ*sù ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù ÇËÎÈ $wŠÏZy
..ﺇﻥﱠ ﻛﻠﻤﺔ ) ( $ygŠÏùﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( $oYÏmr•‘ `ÏB $ygŠÏù $sY÷‚xÿoYsùﺗﻌﻮﺩ ﺇﱃ
ﺍﻟﱵ ﺃﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﺗﺆﻛﱢﺪ ﺃﻥﱠ ﺍﻟﺮﻭﺡ – ﺍﳌﻌﲏ ﻫﻨﺎ – ﻧﻔﺦ ﰲ ﻧﻔﺲ ﻣﺮﱘ
ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ،ﲟﻌﲎ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻄﺎﻫﺎ ﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ﺟﻞﹼ ﻭﻋﻼ ﻛﻮﺎ
ﺃﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ..ﻭﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧﻔﺦ ﰲ ﻧﻔﺲ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ،ﻫﻮ ﺃﻣﺮ ﺁﺧﺮ
ﻏﲑ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧﻔﺦ ﰲ ﻓﺮﺟﻬﺎ ﻭﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
) $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$# tbºt•ôJÏã |MoYö/$# zNtƒó•sDur ..ﺑﻴﻨﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :
] ( tûüÏFÏZ»s)ø9$# z`ÏB ôMtR%x.ur ¾ÏmÎ7çFä.ur $pkÍh5u‘ ÏM»yJÎ=s3Î/ ôMs%£‰|¹ur $oYÏmr•‘ ÆÏB ÏmŠÏùﺍﻟﺘﺤﺮﱘ :
.. [ ١٢ﻓﺈﻥﹼ ﻧﻔﺦ ﺍﻟﺮﻭﺡ – ﻫﻨﺎ – ﻳﻌﲏ ﻧﻔﺦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻛﻨﻔﺲ ﻣﻠﻴﺌﺔ
) ÏmŠÏù $sY÷‚xÿoYsù ﺑﺎﻟﺮﻭﺡ ( ﰲ ﻓﺮﺝ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ..ﻓﻜﻠﻤﺔ ) ( ÏmŠÏùﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
( $oYÏmr•‘ ÆÏBﺗﺆﻛﱢﺪ ﺃﻥﹼ ﺍﻟﻨﻔﺦ ﰲ ﻓﺮﺝ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ،ﻭﻟﻴﺲ ﰲ ﺫﺍﺎ ،ﻛﻤﺎ
ﻫﻮ ﺣﺎﻝ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ..
٨٨ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺍﺳﻢ ﻣﺮﱘ ﻳﺮﺩ ﺻﺮﺍﺣﺔﹰ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺼﻮﺭﺓ ﻟﻨﻔﺦ ﻋﻴﺴﻰ ﰲ
$oYÏmr•‘ ÆÏB ÏmŠÏù $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$# tbºt•ôJÏã |MoYö/$# zNtƒó•sDur ﻓﺮﺟﻬﺎ ) :
] ( tûüÏFÏZ»s)ø9$# z`ÏB ôMtR%x.ur ¾ÏmÎ7çFä.ur $pkÍh5u‘ ÏM»yJÎ=s3Î/ ôMs%£‰|¹urﺍﻟﺘﺤﺮﱘ .. [ ١٢ :ﻓﻬﺬﻩ
ﺍﻟﻘﺼﺔ ﻟﻦ ﺗﺘﻜﺮﺭ ﻭﻻ ﺑﺄﻱ ﺷﻜﻞ ،ﻓﻼ ﳝﻜﻦ ﻷﻧﺜﻰ ﺃﻥ ﺗﻠﺪ ﺩﻭﻥ ﺭﺟﻞ ﺇﻻﹼ ﻣﺮﱘ ﻋﻠﻴﻬﺎ
ﺍﻟﺴﻼﻡ ،ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻻﺳﻢ ) ( tbºt•ôJÏã |MoYö/$# zNtƒó•sDurﻳﺘﺼﺪﺭ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..
ﺑﻴﻨﻤﺎ ﻻ ﻧﺮﻯ ﻭﺭﻭﺩ ﺍﺳﻢ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺑﺸﻜﻞﹴ ﺻﺮﻳﺢﹴ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺼﻮﺭﺓ
ﻟﻨﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﺫﺍﺎ ،ﲟﻌﲎ ﺇﻋﻄﺎﺋﻬﺎ ﻣﻦ ﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﺍﻹﳍﻲ ) ﺍﻟﺮﻭﺡ ( ﻛﻮﺎ
$yg»oYù=yèy_ur $oYÏmr•‘ `ÏB $ygŠÏù $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$#ur ﺃﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ) :
] ( šúüÏJn=»yèù=Ïj9 Zptƒ#uä !$ygoYö/$#urﺍﻷﻧﺒﻴﺎﺀ [ ٩١ :
ﻓﻠﻬﺬﻩ ﺍﳊﺎﻟﺔ ﺇﺳﻘﺎﻃﺎﺕ ﻧﺴﺒﻴﺔ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ،ﻓﻜﻞﱡ ﻃﻔﻠﺔ ﺑﺮﻳﺌﺔ ﺗﺤﺼﻦ
ﻓﺮﺟﻬﺎ ،ﲢﺼﻞ ﻋﻠﻰ ﻣﺪﺩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺮﺑﻪ ،ﻭﺗﺰﺩﺍﺩ ﻛﻤﻴﺔ ﺍﻟﺮﻭﺡ ﻓﻴﻬﺎ ،ﺑﻨﺴﺒﺔ ﺗﺘﻨﺎﺳﺐ
ﻭﺩﺭﺟﺔ ﺍﻹﺣﺼﺎﻥ ﻭﺍﳋﻼﺹ ﻭﺍﻟﻨﻘﺎﺀ ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﻟﻴﻬﺎ .....ﺻﺤﻴﺢ ﺃﻧﻪ ﻟﻦ ﺗﺼﻞ ﺃﻧﺜﻰ
– ﰲ ﺍﻟﺘﺎﺭﻳﺦ – ﺇﱃ ﺍﻟﺪﺭﺟﺔ ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﻟﻴﻬﺎ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ،ﻭﻟﻜﻦ ﻫﻨﺎﻙ
ﺇﺳﻘﺎﻃﺎﺕ ﻧﺴﺒﻴﺔ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﺗﺘﻜﺮﺭ ﰲ ﻛﻞﱢ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ،ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﳌﺼﻮﺭﺓ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﻏﲑ ﺣﺎﻭﻳﺔ ﻋﻠﻰ ﺍﺳﻢ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻌﺒﺎﺭﺓ
ﺍﻟﺴﺎﺑﻘﺔ ..
ﻭﻧﺮﻯ ﺣﻜﻤﺔﹰ ﻋﻈﻴﻤﺔﹰ ﰲ ﻛﻮﻥ ﺧﻠﹾﻖﹺ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻣﺒﺎﺷﺮﺓ
،ﺩﻭﻥ ﻧﻄﻔﺔ ﻭﺑﻮﻳﻀﺔ ﻛﺒﺎﻗﻲ ﺍﻟﺒﺸﺮ ،ﻭﺫﻟﻚ ﻣﻦ ﻋﺪﺓ ﻣﻨﺎﻇﲑ :
– ١ﻧﻔﺲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳌﻤﺘﻠﺌﺔ ﺑﺎﻟﺮﻭﺡ ﻭﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﺍﳋﻄﻴﺌﺔ ،ﻭﺍﻟﱵ
ﺗﺘﻤﻴﺰ – ﺑﺬﻟﻚ – ﻋﻦ ﺃﻧﻔﺲ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ،ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺟﺴﺪ ) ﻭﻋﺎﺀٍ ( ﺧﻠﻖ ﺩﻭﻥ
ﺃﻋﻀﺎﺀٍ ﻧﺘﺠﺖ ﻋﻦ ﺍﳋﻄﻴﺌﺔ ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻭﻥ ﻧﻄﻔﺔ
ﻭﺑﻮﻳﻀﺔ ،ﻭﺩﻭﻥ ﺁﻟﻴﺔ ﺟﻨﺴﻴﺔ ﻧﺎﲡﺔ ﻋﻦ ﺍﳋﻄﻴﺌﺔ ﺍﻷﻭﱃ ..
٨٩ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
– ٢ﺇﻥﱠ ﺍﻣﺘﻼﺀ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺮﻭﺡ ﻳﻌﲏ ﺃﻧﻬﺎ ﺳﺘﺘﺮﻙ ﺍﳉﺴـﺪ ﺍﻟـﺪﻧﻴﻮﻱ ﺍﳍـﺎﺑﻂ ]
ﺃﺟﺴﺎﺩﻧﺎ ﺍﻟﱵ ﺗﺘﻮﺍﻟﺪ ﻣﻦ ﺃﻋﻀﺎﺀٍ ﻧﺘﺠﺖ ﻋﻦ ﺍﳋﻄﻴﺌﺔ ﺍﻷﻭﱃ [ ﻭﺗﻌﺮﺝ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ،
ﻛﻤﺎ ﺣﺼﻞ ﰲ ﻣﻌﺮﺍﺝ ﺍﻟﻨﱯ ، r ﺣﻴﺚ ﻋﺮﺝ rﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﺍﻣﺘﻸﺕ ﻧﻔﺴﻪ )
ﻭﻗﺖ ﺍﻟﻌﺮﻭﺝ ( ﺭﻭﺣﺎﹰ ..ﻭﻧﻔﺲ ﻋﻴﺴﻰ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﺮﻭﺡ ﺩﺍﺋﻤﺎﹰ ) ( ( çm÷ZÏiB Óyrâ‘urﻻ ﺑﺪ ﳍﺎ
ﻣﻦ ﺟﺴﺪ ﳑﻴﺰﹴ ﳐﺘﻠﻒ ﻋﻦ ﺃﺟﺴﺎﺩﻧﺎ ﺣﱴ ﺗﺒﻘﻰ ﻣﺴﺘﻘﺮﺓﹰ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﻻﹼ ﻓﺴـﺘﺘﺮﻙ
ﺟﺴﺪﻫﺎ ﻭﺗﻌﺮﺝ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ..ﻟﺬﻟﻚ ﻛﺎﻥ ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲞﺼﻮﺻﻴﺘﻪ ﺍﻟﱵ
ﺑﻴﻨﻬﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
– ٣ﺟﺴﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ ﺍﳌﻤﻴﺰﺓ ﻋﻦ ﺃﺟﺴﺎﺩ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ ،
ﺿﺮﻭﺭﺓ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﳌﻌﺮﻓﺔ ﻫﻮﻳﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻧﺰﻭﻟﻪ ﺍﻟﺜﺎﱐ ،ﻓﻔﻲ ﻧﺰﻭﻟﻪ ﺍﻟﺜﺎﱐ ﻳﺘ ﻢ
ﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻪ ﻋﱪ ﺧﺼﻮﺻﻴﺔ ﺟﺴﺪﻩ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﺆﻣﻦ ﺑﻪ ﻛﻞﱡ ﺃﻫﻞ
Ÿ@ö6s% ¾ÏmÎ/ ¨ûsöÏB÷sã‹s9 žwÎ) É=»tGÅ3ø9$# È@÷dr& ô`ÏiB bÎ)ur ﺍﻟﻜﺘﺎﺏ ﰲ ﻧﺰﻭﻟﻪ ﺍﻟﺜﺎﱐ ﻭﻗﺒﻞ ﻣﻮﺗﻪ )
] ( #Y‰‹Íky- öNÍköŽn=tã ãbqä3tƒ ÏpyJ»uŠÉ)ø9$# tPöqtƒur ( ¾ÏmÏ?öqtBﺍﻟﻨﺴﺎﺀ .. [ ١٥٩ :ﻭﻗﺪ ﺑﻴﻨﺎ ﺫﻟﻚ
ﺑﺸﻜﻞﹴ ﺟﻠﻲ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ..
..ﺇﺫﺍﹰ ..ﻧﺎﻣﻮﺱ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﺒﺪﻝ ﻭﻻ ﻳﺘﻐﻴﺮ ،ﻓﺒﻌﺪ ﺧﻄﻴﺌﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻫﺒﻂ ﺟﺴﺪﻩ ﺇﱃ ﻣﺎﻫﻴﺔ ﺃﺩﱏ ﳑﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ،ﻭﺑﻌﺪ ﺃﻥ ﺗﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺍﺟﺘﺒﺎﻩ ،ﺑﻌﺪ
ﺫﻟﻚ ﺃﺗﺘﻪ ﺍﻟﻨﺒﻮﺓ ..
É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJßgè?ºuäöqy™ $yJçlm; ôNy‰t7sù $pk÷]ÏB ŸxŸ2r'sù )
] ( 3“y‰ydur Ïmø‹n=tã z>$tGsù ¼çmš/u‘ çm»t6tGô_$# §NèO ÇÊËÊÈ 3“uqtósù ¼çm-/u‘ ãPyŠ#uä #Ó|Âtãur 4 Ïp¨Ypgø:$#ﻃﻪ :
.. [ ١٢٢ – ١٢١ﻓﺎﻟﻨﺒﻮﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﰲ ﺩﺍﺭ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺍﻻﻣﺘﺤﺎﻥ ،ﻭﻫﻲ ﺩﺍﺭ
ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ..
..ﻭﻫﻜﺬﺍ ..ﻓﻨﺘﻴﺠﺔﹲ ﻟﻼﻣﺘﺤﺎﻥ ﺍﻷﻭﻝ ﰲ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ﺍﳌﺎﺩﻳﺔ ،ﻳﺘﻢ ﻫﺒﻮﻁ ﲨﻴﻊ
ﺍﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺇﱃ ﻋﺎﱂ ﺍﻻﻣﺘﺤﺎﻥ ) ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ( ﰲ ﺃﺟﺴﺎﺩ ﺑﺸﺮﻳﺔ ﺃﺩﱏ ﺧﻠﹾﻘﹶﺎﹰ ﻣﻦ
٩٠ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻣﺎﻫﻴﺔ ﺟﺴﺪ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻗﺒﻞ ﻫﺒﻮﻃﻬﻤﺎ ..ﻓﻮﺝ ﻳﺪﺧﻞ ﺩﻧﻴﺎ ﺍﻻﻣﺘﺤﺎﻥ ﺑﺎﳌﻴﻼﺩ ،ﻭﻓﻮﺝ
ﳜﺮﺝ ﻣﻨﻬﺎ ﺑﺎﳌﻮﺕ ،ﻭﻫﻜﺬﺍ ﰲ ﻛﻞﹼ ﳊﻈﺔ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ..
Ÿxsù y“#y‰èd yìÎ7s? `yJsù “W‰èd ÓÍh_ÏiB Nä3¨Yt•Ï?ù'tƒ $¨BÎ*sù ( $YèŠÏHsd $pk÷]ÏB (#qäÜÎ7÷d$# $oYù=è% )
] ( tbqçRt“øts† öNèd Ÿwur öNÍköŽn=tæ ì$öqyzﺍﻟﺒﻘﺮﺓ [ ٣٨ :
) “W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒ $¨BÎ*sù ( Ar߉tã CÙ÷èt7Ï9 öNä3àÒ÷èt/ ( $Jè‹ÏHsd $yg÷YÏB $sÜÎ7÷d$# tA$s%
¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur ÇÊËÌÈ 4’s+ô±o„ Ÿwur ‘@ÅÒtƒ Ÿxsù y“#y‰èd yìt7©?$# Ç`yJsù
..ﻭﻛﻨﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥﹼ ﻭﺿﻊ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻠﻤﺔ ) © ( $\«ø‹xﺩﻭﻥ ﻛﻠﻤﺔ ) ﺃﻣـﺮﺍﹰ ( ﰲ
ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ، ( $\«ø‹x© šcqßJn=÷ès? Ÿw öNä3ÏF»yg¨Bé& ÈbqäÜç/ .`ÏiB Nä3y_t•÷zr& ª!$#ur ) :
٩١ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻳﺼﻒ ﺍﻹﻧﺴﺎﻥﹶ ﺣﻴﻨﻤﺎ ﳜﺮﺝ ﻣﻦ ﺑﻄﻦ ﺃﻣﻪ ﺑﺄﻧﻪ ﱂ ﻳﻜﻦ – ﺣﲔ ﺫﻟﻚ – ﻳﻌﻠﻢ ﺃﻱ ﺷﻲ ٍﺀ
ﻣﻦ ﺟﺰﺋﻴﺎﺕ ﻋﺎﱂ ﺍﳊﺲ ﻭﺍﳌﺸﻴﺌﺔ ،ﺗﻠﻚ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﱵ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳـﻢ ﺍﻷﺷـﻴﺎﺀ ،
ﺣﻴﺚ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ..
ﺑﻴﻨﻤﺎ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﻛﻞﱢ ﻣﻮﻟﻮﺩ ،ﻓﺈﻧﻬﺎ ﻏﲑ ﻣﺸـﻤﻮﻟﺔ
ﺑﻜﻠﻤﺔ ) © ، ( $\«ø‹xﻛﻮﺎ ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﻟﹶﻢ ﺍﻷﺷﻴﺎﺀ ،ﺃﻱ ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﻟﹶﻢ ﺍﳋﻠـﻖ
..ﻓﻬﻲ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﻛﻤﺎ ﻳﺒﻴﻦ ﻟﻨﺎ ﺍﷲُ ﺗﻌﺎﱃ ..
žwÎ) ÉOù=Ïèø9$# z`ÏiB OçF•Ï?ré& !$tBur ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur )
] ( WxŠÎ=s%ﺍﻹﺳﺮﺍﺀ [ ٨٥ :
..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻨﻔﺲ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﻻ ﳝﻜﻨﻬﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘـﺔ
ﺍﻷﻣﻮﺭ ﺍﺮﺩﺓ ﻋﻦ ﺍﳌﺎﺩﺓ ،ﻭﻻ ﺗﺼﻮﺭﻫﺎ ﺇﻻﹼ ﺑﻌﺪ ﺃﻥ ﺗﻠﺒﹺﺴﻬﺎ ﺛﻮﺏ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ
..ﻓﻬﻞ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺼﻮﺭ ﺃﻱ ﻋﺪﺩ ﻛﺤﻘﻴﻘﺔ ﳎﺮﺩﺓ ؟ ..ﻻ ﳝﻜﻨﻨﺎ ﺫﻟﻚ ،ﻭﻛﻞﱡ ﺗﺼﻮﺭﻧﺎ
ﻟﻪ ﺃﻥ ﻧﺘﺼﻮﺭ ﳎﻤﻮﻋﺔﹰ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺎﺩﻳﺔ ،ﻋﺪﺩ ﻭﺍﺣﺪﺍﺎ ﻳﺴﺎﻭﻱ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ..
..ﻓﺎﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻻ ﺗﻨﺘﻤﻲ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ،ﻻ ﳝﻜﻨﻨـﺎ ﺍﻟﻮﻗـﻮﻑ ﻋﻠـﻰ
ﺣﻘﻴﻘﺘﻬﺎ ﻭﻗﻮﻓﺎﹰ ﻛﺎﻣﻼﹰ ،ﻭﻻ ﺗﺼﻮﺭﻫﺎ ﺗﺼﻮﺭﺍﹰ ﺣﻘﻴﻘﻴﺎﹰ ،ﻭﺫﻟﻚ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻫـﺬﻩ ،
ﻷﻥﹼ ﺃﻧﻔﺴﻨﺎ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﺗﺼﻞ ﺇﱃ ﺍﻟﻜﻠﻴﺎﺕ ﻋـﻦ ﻃﺮﻳـﻖ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴـﺎﺕ
ﻭﺗﻌﻘﹼﻠﻬﺎ ..ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﻭﺇﱃ ﻛﻞﱢ ﻣﺎ ﻭﺭﺍﺀ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ
ﻭﺍﻟﺰﻣﺎﻥ ،ﻻ ﺗﺘﻜﻮﻥ ﺃﺻﻼﹰ ﻣﻦ ﺟﺰﺋﻴﺎﺕ ﻣﺎﺩﻳﺔ ..
..ﺇﻥﹼ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﲤﻠﻚ ﺑﺼﺮﺍﹰ ) ﻣﻌﻨﻮﻳﺎﹰ ( ﺗـﺮﻯ ﻣـﻦ
ﺧﻼﻟﻪ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﻭﺍﻟﱵ ﻧﺴﺘﺸﻔﹼﻬﺎ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﱵ ﳔﻀﻌﻬﺎ
ﳊﻮﺍﺳﻨﺎ ..ﻭﻟﺬﻟﻚ ﻓﺎﻟﺬﻱ ﻻ ﻳﻌﻘﻞ ﺍﻟﻜﻠﻴﺎﺕ ﻧﺘﻴﺠﺔ ﺇﺣﺴﺎﺳﻪ ﻭﺇﺩﺭﺍﻛﻪ ﻟﻠﺠﺰﺋﻴﺎﺕ ،ﻫﻮ
ﺃﻋﻤﻰ ﺍﻟﺒﺼﲑﺓ ..
٩٢ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
&ô`ÏB «!$# Èbrߊ `ÏiB Oçlm; tb%x. $tBur ÇÚö‘F{$# ’Îû šúïÌ“Éf÷èãB (#qçRqä3tƒ öNs9 y7Í´¯»s9'ré )
&( tbrçŽÅÇö7ム(#qçR$Ÿ2 $tBur yìôJ¡¡9$# tbqãè‹ÏÜtGó¡o„ (#qçR%x. $tB 4 Ü>#x‹yèø9$# ãNßgs9 ß#y軟Òム¢ uä!$uŠÏ9÷rr
] ﻫﻮﺩ [ ٢٠ :
..ﺇﺫﺍﹰ ﻋﺒﺮ ﺍﻷﺑﺼﺎﺭ ) ﺍﳉﺎﻧﺐ ﺍﳌﻌﻨﻮﻱ ،ﻭﻟﻴﺲ ﺍﳌﺎﺩﻱ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻵﻟﻴﺔ ﺍﻟﻌﻴﻨﻴﺔ (
ﻧﺪﺭﻙ ﺍﳊﻘﺎﺋﻖ ﻣﺎ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ...ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ،ﻭﺇﻟﻴﻪ
ﻳﻌﻮﺩ ﻋﺎﳌﻲ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ) & ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwrﺍﻷﻋﺮﺍﻑ
ã•»|Áö/F{$# çmà2Í‘ô‰è? žw .. [ ٥٤ :ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻷﺑﺼﺎﺭ ﻻ ﺗﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻪ ﺟﻞﹼ ﻭﻋﻼ )
( ] ﺍﻷﻧﻌﺎﻡ .. [ ١٠٣ : 玕Î6sƒø:$# ß#‹Ïܯ=9$# uqèdur ( t•»|Áö/F{$# à8Í‘ô‰ãƒ uqèdur
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﱂ ﺗﺄﺕ ﻋﻠـﻰ ﺍﻟﺸـﻜﻞ ) ﻻ ﺗﺪﺭﻛﻮﻧـﻪ
ﺑﺄﺑﺼﺎﺭﻛﻢ ﻭﻫﻮ ﻳﺪﺭﻛﻜﻢ ﺑﺒﺼﺮﻩ ( ،ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻛﺎﻟﻜﻠﻴﺎﺕ ﺍﻟـﱵ ﻭﺭﺍﺀ ﻫـﺬﺍ
ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ،ﺇﻧﻤﺎ ﻫﻮ ﻓﻮﻕ ﺍﻟﻜﻠﻴﺎﺕ ،ﻭﺇﻟﻴﻪ ﺗﻌﻮﺩ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺎﺕ ..ﻭﻟﺬﻟﻚ ﺣﱴ ﻫﺬﻩ
ﺍﻷﺑﺼﺎﺭ ﺍﻟﱵ ﺗﺪﺭﻙ ﺍﻟﻜﻠﻴﺎﺕ ﻻ ﺗﺪﺭﻛﻪ ﺟﻞﹼ ﻭﻋﻼ ،ﻭﻫﻮ ﻳﺪﺭﻙ ﻟﻴﺲ ﻭﺟﻮﺩﻧﺎ ﻓﺤﺴﺐ
،ﻭﺇﻧﻤﺎ ﻳﺪﺭﻙ – ﺃﻳﻀﺎﹰ – ﺍﻷﺑﺼﺎﺭ ﺍﻟﱵ ﻧﺪﺭﻙ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻜﻠﻴﺎﺕ ،ﻟﺬﻟﻚ ﻧـﺮﻯ ﺃﻥﹼ
ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻫﻲ .. ( ( t•»|Áö/F{$# à8Í‘ô‰ãƒ uqèdur ã•»|Áö/F{$# çmà2Í‘ô‰è? žw ) :
..ﻭﳌﹼﺎ ﻛﺎﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﻟﻠﻜﻠﻴﺎﺕ ﺃﺳـﲑ ﺇﺩﺭﺍﻙ
ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﻟﻠﺠﺰﺋﻴﺎﺕ ،ﻭﺃﺳﲑ ﺍﻟﻌﻘﻞ ﰲ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ﺇﱃ ﺍﻟﻜﻠﻴـﺎﺕ ،
ﻓﺈﻥﹼ ﻛﻞﱠ ﺍﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻻ ﺗﻜﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﺇﺩﺭﺍﻛﹸﻬﺎ – ﻣﻬﻤﺎ ﻛـﱪ
ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﺼﻮﺭ – ﻣﻘﺪﻣﺔﹰ ﻹﺩﺭﺍﻙ ﻣﺎ ﻓﻮﻕ ﺍﻟﻜﻠﻴﺎﺕ ) ﺍﷲ ﺗﻌﺎﱃ ( ،ﻭﻟﺮﺅﻳﺘﻪ ﺟﻞﹼ ﻭﻋﻼ
..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺒﻴﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻴﺎﻧﺎﹰ ﺟﻠﻴﺎﹰ ﳌﻦ ﺃﺭﺍﺩ ﻣﻌﺮﻓﺘﻬﺎ ..
) `s9 tA$s% 4 š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r& Éb>u‘ tA$s% ¼çmš/u‘ ¼çmyJ¯=x.ur $uZÏF»s)ŠÏJÏ9 4Óy›qãB uä!%y` $£Js9ur
?¼çmš/u‘ 4’©?pgrB $£Jn=sù 4 ÓÍ_1t•s? t$öq|¡sù ¼çmtR$x6tB §•s)tGó™$# ÈbÎ*sù È@t6yfø9$# ’n<Î) ö•ÝàR$# Ç`Å3»s9ur ÓÍ_1t•s
٩٣ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
š•ø‹s9Î) àMö6è? š•oY»ysö6ß™ tA$s% s-$sùr& !$£Jn=sù 4 $Z)Ïè|¹ 4Óy›qãB §•yzur $y2yŠ ¼ã&s#yèy_ È@t7yfù=Ï9
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ، ( 4 ÓÍ_1t•s? t$öq|¡sù ¼çmtR$x6tB §•s)tGó™$# ÈbÎ*sù È@t6yfø9$# ’n<Î) ö•ÝàR$# Ç`Å3»s9ur
ﻫﻮ ﺍﺳﺘﺪﺭﺍﻙ ، ﻳﺘﺼﻞ ﲟﺎ ﻗﺒﻠﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺗﻮﺿﻴﺢ ﻭﺗﺒﻴﲔ ﺳﺒﺐ ﻋﺪﻡ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ
ﺍﻟﺪﻧﻴﺎ ..
..ﻓﺎﺧﺘﻴﺎﺭ ﺍﳉﺒﻞ ﻟﺘﺒﻴﲔ ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺮﺅﻳﺔ ،ﻟﻴﺲ ﺍﺧﺘﻴﺎﺭﺍﹰ ﻋﺸﻮﺍﺋﻴﺎﹰ ،ﻭﺟﻌﻞﹸ
ﺍﳉﺒﻞ ﺩﻛﹼﺎﹰ ﺣﻴﻨﻤﺎ ﲡﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ،ﻟﻴﺲ ﻷﻧﻪ ﺭﺃﻯ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺎﳉﺒﻞ ﻻ ﻳﺮﻯ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﻻ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ،ﻷﻧﻪ ﲨﺎﺩ .. ﻭﺍﻟﺰﻋﻢ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﰲ ﻫﺬﺍ ﺍﳉﺒﻞ ﺣﻴﺎﺓﹰ
،ﻭﺭﺅﻳﺔﹰ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺬﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﰒﹼ ﺟﻌﻠﻪ ﺩﻛﹼﺎﹰ ﺑﻌﺪ ﺍﻟﺮﺅﻳﺔ ،ﻫﻮ ﺯﻋﻢ ﻻ ﺑﺮﻫﺎﻥ ﻋﻠﻴﻪ ،
ﻭﻫﻮ ﺟﻬﻞﹲ ﻣﺴﺒﻖ ﺍﻟﺼﻨﻊ ﻛﻤﻘﺪﻣﺔ ﻟﻨﺘﻴﺠﺔ ﻳﺴﻘﻄﻬﺎ ﺻﺮﻳﺢ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﱐ ..
..ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﺇﻥﹼ ﺍﻟﻄﺎﻗﺔ ﺍﳌﹸﻮﺩﻋـﺔ ﰲ
ﺟﺴﻢ ﻫﺬﺍ ﺍﳉﺒﻞ ،ﻭﰲ ﺃﻱ ﺟﺴﻢﹴ ﻣﺎﺩﻱ ﻛﺠﺴﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟـﱵ ﺗـﺪﻭﺭ
ﺩﺍﺧﻞ ﺣﻴﺰ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺸﻐﻠﻪ ﻫﺬﺍ ﺍﳉﺴﻢ ﺍﳌﺎﺩﻱ ،ﻭﺍﻟﱵ ﺗﻌﻄﻲ ﺍﳉﺴﻢ ﺍﳌﺎﺩﻱ ﺣﻴﺜﻴﺎﺕ
ﻭﺟﻮﺩﻩ ﰲ ﻛﻞﱢ ﳊﻈﺔ ﺑﻘﻮﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺮﻩ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ..ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ
ﺗﺘﻼﺷﻰ ﺃﻣﺎﻡ ﻧﻮﺭ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﲡﻠﹼﻰ ﳍﺬﺍ ﺍﳉﺴﻢ ﺍﳌﺎﺩﻱ ..ﻓﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﺗﻌﲏ ﲡﻠﹼـﻲ
ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺎﻡ ﻣﻦ ﻳﺮﻳﺪ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ،ﻭﻟﻜﻦ ﻣﻦ ﺃﻳﻦ ﳌﺎﺩﺓ ﺟﺴﻤﻪ ﺃﻥ ﺗﺘﺤﻤـﻞﹶ ﺍﻟﻨـﻮﺭ
ﺍﻹﳍﻲ ﺍﻟﻌﻈﻴﻢ ؟ ..
ﻭﻛﻴﻒ ﻣﻦ ﺍﳌﻤﻜﻦ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺼﻮﺭ ﺇﻣﻜﺎﻧﻴﺔ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋـﺎﱂ ﺍﻟـﺪﻧﻴﺎ ،
ﻭﺭﺅﻳﺘﻨﺎ ﻟﻸﺷﻴﺎﺀ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﺑﺈﺣﺎﻃﺔ ﺃﺑﺼﺎﺭﻧﺎ ﺑﺎﳌﺮﺋﻲ ؟! ..ﺃﻱ ﲞﻀﻮﻉ
ﺍﳌﺮﺋﻲ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍﹰ ﻛﺒﲑﺍﹰ ..
..ﻣﻦ ﻫﻨﺎ ﻧﻘﻮﻝ ..ﺇﻥﹼ ﻗﻮﻝﹶ ﺑﻌﻀﻬﻢ ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﹼﻖ ﺭﺅﻳﺘﻪ ﻋﻠﻰ ﺷﻲﺀٍ ﳑﻜـﻦ
ﺍﻟﻮﻗﻮﻉ ،ﻫﻮ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳉﺒﻞ ﻣﻜﺎﻧﻪ ،ﻫﻮ ﻗﻮﻝﹲ ﻣﺮﺩﻭﺩ ﺑﻜﻞﱢ ﺍﳌﻌﺎﻳﲑ :
– ١ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻟﻦ ﺗﺮﺍﱐ ﺣﱴ ﻳﺴﺘﻘﺮ ﺍﳉﺒﻞ ﻣﻜﺎﻧﻪ ( ..ﻭﺣﱴ ﻟﻮ ﻓﺮﺿﻨﺎ
ﺟﺪﻻﹰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﺫﻟﻚ ،ﻓﺎﻟﺮﺅﻳﺔ – ﰲ ﺍﻟﺪﻧﻴﺎ – ﻏﲑ ﳑﻜﻨﺔ ،ﻷﻥﹼ ﺍﳉﺒﻞ ﱂ ﻳﺴﺘﻘﺮ
ﻣﻜﺎﻧﻪ ،ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺫﺍﺎ ..
٩٥ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻋﻠﻰ ﺃﻥ ﺃﻧﻈﺮ ﺇﻟﻴﻚ ﻭﺃﺭﺍﻙ ،ﺃﻱ ﺃﹸﺭﻳﺪ ﺃﻱ ﺁﻟﻴﺔ ﺃﹸﺧﺮﻯ ﻟﻠﻨﻈﺮ ﺇﻟﻴﻚ ﻭﻟﺮﺅﻳﺘﻚ ،ﻓﻤﻮﺳـﻰ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻜﻦ ﺟﺎﻫﻼﹰ ﺑﺄﻥﹼ ﺍﻵﻟﻴﺔ ﺍﻟﻌﻴﻨﻴﺔ ﻻ ﲤﻜﹼﻨﻪ ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ..
– ٢ﻭﺃﻳﻦ ﺍﳌﺸﻜﻠﺔ ﰲ ﺃﻥ ﻳﻄﻠﺐ ﻧﱯ ﺭﺳﻮﻝﹲ ﻛﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﻠﺒـﺎﹰ ﻏـﲑ
ﳑﻜﻦ ؟!!! ..ﺃﱂ ﻳﻄﻠﺐ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻃﻠﺒﺎﹰ ﻏﲑ ﳑﻜﻦ ؟!!! ..
|MRr&ur ‘,ysø9$# x8y‰ôãur ¨bÎ)ur ’Í?÷dr& ô`ÏB ÓÍ_ö/$# ¨bÎ) Å_Uu‘ tA$s)sù ¼çm-/§‘ ÓyqçR 3“yŠ$tRur )
&Ÿxsù ( 8xÎ=»|¹ çŽö•xî î@uHxå ¼çm¯RÎ) ( š•Î=÷dr& ô`ÏB }§øŠs9 ¼çm¯RÎ) ßyqãZ»tƒ tA$s% ÇÍÎÈ tûüÏJÅ3»ptø:$# ãNs3ômr
@þ’ÎoTÎ) Éb>u‘ tA$s% ÇÍÏÈ tûüÎ=Îg»yfø9$# z`ÏB tbqä3s? br& y7ÝàÏãr& þ’ÎoTÎ) ( íNù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB Ç`ù=t«ó¡n
&z`ÏiB `à2r& ûÓÍ_ôJymö•s?ur ’Í< ö•Ïÿøós? žwÎ)ur ( ÖNù=Ïã ¾ÏmÎ/ ’Í< }§øŠs9 $tB š•n=t«ó™r& ÷br& š•Î/ èŒqããr
] ( z`ƒÎŽÅ£»y‚ø9$#ﻫﻮﺩ [ ٤٧ – ٤٥ :
) tbqä3s? br& y7ÝàÏãr& þ’ÎoTÎ) ( íNù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB Ç`ù=t«ó¡n@ Ÿxsù ..ﺃﻟﻴﺲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
( tûüÎ=Îg»yfø9$# z`ÏBﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺃﻥﹼ ﻧﻮﺣﺎﹰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﺄﻝ ﺳﺆﺍﻻﹰ ﻋﻦ ﻏـﲑ ﻋﻠـﻢﹴ ؟ ..
ﻭﺃﻟﻴﺲ ﻗﻮﻝ ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ( z`ƒÎŽÅ£»y‚ø9$# z`ÏiB `à2r& ûÓÍ_ôJymö•s?ur ’Í< ö•Ïÿøós? žwÎ)urﻫﻮ
ﺇﻗﺮﺍﺭ ﻣﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﻣﺎ ﻫﻮ ﻏﲑ ﳑﻜﻦ ؟ ..ﻭﺃﻧـﻪ ﺳﻴﺼـﺒﺢ ﻣـﻦ
ﺍﳋﺎﺳﺮﻳﻦ ﺇﻥ ﱂ ﻳﻐﻔﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻫﺬﻩ ﺍﳋﻄﻴﺌﺔ ؟ ..
) 4Óy›qãB §•yzur – ٣ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺃﻥ ﺃﻓﺎﻕ ﻣﻦ ﺍﻟﺼﻌﻘﺔ ﻣﺎﺫﺍ ﻗﺎﻝ ؟ :
.. ( tûüÏZÏB÷sßJø9$# ãA¨rr& O$tRr&ur š•ø‹s9Î) àMö6è? š•oY»ysö6ß™ tA$s% s-$sùr& !$£Jn=sù 4 $Z)Ïè|¹ﺇﻥﹼ ﻗﻮﻟﻪ :
) ™ ( š•oY»ysö6ßﻫﻮ ﺗﱰﻳﻪ ﷲ ﺗﻌﺎﱃ ﻋﻤﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻣﻦ ﻃﻠﺒﻪ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌـﺎﱃ ،ﻷﻥﹼ
ﺫﻟﻚ ﻳﻘﺘﻀﻲ – ﻛﻤﺎ ﺃﻳﻘﻦ ﻣﻮﺳﻰ ﺑﻌﺪ ﺃﻥ ﺩﻙ ﺍﳉﺒﻞ – ﺧﻀﻮﻉ ﺍﷲ ﺗﻌـﺎﱃ ﻟﻘـﻮﺍﻧﲔ
ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﱰﹼﻩ ﻋﻦ ﺫﻟﻚ ..ﻓﻨﻔﻲ ﺭﺅﻳﺘﻨﺎ ﷲ ﺗﻌﺎﱃ ﰲ ﻋـﺎﱂ ﺍﳌـﺎﺩﺓ
ﻭﺍﳊﺲ ، ﻫﻮ ﺗﱰﻳﻪ ﻟﻪ ﺟﻞﹼ ﻭﻋﻼ ،ﻷﻥﹼ ﺍﻟﺰﻋﻢ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺍﻟﺮﺅﻳﺔ ﻳﻠﺤﻖ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻨﻘﺎﺋﺾ
٩٧ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﱰﹼﻩ ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻨﻘﺎﺋﺾ ..ﻫﺬﺍ ﻣﺎ ﺗﺼﻮﺭﻩ ﻟﻨـﺎ
ﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻗﺎﳍﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ™ ، ( š•oY»ysö6ßﺑﻌﺪ ﺃﻥ ﺃﻓﺎﻕ ..
– ٤ﻗﻮﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ? ، ( tûüÏZÏB÷sßJø9$# ãA¨rr& O$tRr&ur š•ø‹s9Î) àMö6èﺗﺄﻛﻴﺪ
ﻋﻠﻰ ﺃﻧﻪ ﺑﻄﻠﺒﻪ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻃﻠﺐ ﻃﻠﺒﺎﹰ – ﻓﻴﻤﺎ ﻟﻮ ﻛﺎﻥ ﳑﻜﻨﺎﹰ – ﻳﻠﺤﻖ ﺍﻟﻨﻘـﺎﺋﺺ
ﻭﺍﻟﻨﻘﺎﺋﺾ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﺗﻌـﺎﱃ ﻗﺒـﻮﻝ
ﺗﻮﺑﺘﻪ ﻧﺘﻴﺠﺔ ﻃﻠﺒﻪ ﻫﺬﺍ ،ﻭﻳﺆﻛﱢﺪ ﺃﻧﻪ ﺃﺻﺒﺢ ﺃﻭﻝﹶ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻥﹼ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌـﺎﱃ ﰲ ﻫـﺬﺍ
ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺍﶈﺴﻮﺱ ﻏﲑ ﳑﻜﻨﺔ ،ﻭﻻ ﺑﺄﻱ ﺁﻟﻴﺔ ،ﻷﻥﹼ ﻛﻞﱠ ﺍﻵﻟﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻻ ﺗﺼـﻠﺢ
ﻷﻥ ﺗﻜﻮﻥ ﻣﻘﺪﻣﺔﹰ ﻹﺩﺭﺍﻙ ﻣﺎ ﻓﻮﻕ ﺍﻟﻜﻠﻴﺎﺕ ،ﻭﻟﺮﺅﻳﺘﻪ ﺟﻞﹼ ﻭﻋﻼ ..
..ﺇﺫﺍﹰ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺴﺘﺤﻴﻠﺔ ..ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ
) `s9 tA$s% ،ﻓﻘﺪ ﰎﱠ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻬﺎ ﺑﲔ ﻧﺎﻑ ﳍﺎ ،ﳏﺘﺠﺎﹰ ﺑﻜﻠﻤﺔ ) ( `s9ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
? ] ( ÓÍ_1t•sﺍﻷﻋﺮﺍﻑ ، [ ١٤٣ :ﻭﺑﲔ ﻣﺆﻛﱢﺪ ﻟﻮﻗﻮﻋﻬﺎ ﳏﺘﺠﺎﹰ ﺑﺎﻟﻨﺼﲔ ﺍﻟﺘﺎﻟﻴﲔ :
) ] ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Î) ÇËËÈ îouŽÅÑ$¯R 7‹Í´tBöqtƒ ×nqã_ãrﺍﻟﻘﻴﺎﻣﺔ [ ٢٣ – ٢٢ :
7LìÎ=tæ ª!$#ur 3 öNÍk‰É‰÷ƒr& ôMtB£‰s% $yJÎ/ #J‰t/r& çnöq¨YyJtGtƒ `s9ur ÇÒÍÈ šúüÏ%ω»|¹ ÷LäêYà2 bÎ) |NöqyJø9$#
] ( tûüÏHÍ>»©à9$$Î/ﺍﻟﺒﻘﺮﺓ [ ٩٥ – ٩٤ :
٩٨ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
( ﺗﺆﻛﹼﺪ ﻋﺪﻡ ﲤﲏ #J‰t/r& çnöq¨YyJtGtƒ `s9ur ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) `s9ur ﻓﻜﻠﻤﺔ )
ﺍﳌﻌﻨﻴﲔ ﻟﻠﻤﻮﺕ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻫﺬﺍ ﻻ ﻳﻘﺘﻀﻲ ﺍﺳﺘﻤﺮﺍﺭ ﺫﻟﻚ ﰲ ﺍﻵﺧﺮﺓ ..ﻓﻔﻲ
ﺍﻵﺧﺮﺓ ﻳﺘﻤﻨﻮﻥ ﺍﳌﻮﺕ ،ﺑﻞ ﻳﻄﻠﺒﻮﻧﻪ ..
)ÏmŠÏù öNèdur óOßg÷Ztã 玩IxÿムŸw ÇÐÍÈ tbrà$Î#»yz tL©èygy_ É>#x‹tã ’Îû tûüÏBÌ•ôfßJø9$# ¨bÎ )
ÇÙø)u‹Ï9 à7Î=»yJ»tƒ (#÷ryŠ$tRur ÇÐÏÈ tûüÏJÎ=»©à9$# ãNèd (#qçR%x. `Å3»s9ur öNßg»oYôJn=sß $tBur ÇÐÎÈ tbqÝ¡Î=ö7ãB
، [ ٢٣ﻓﻘﺪ ﻗﺎﻟﻮﺍ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ) ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Îﻧﺺ ﺻﺮﻳﺢ ﺑﻮﻗﻮﻉ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ
ﰲ ﺍﻵﺧﺮﺓ ..
ﺇﻥﱠ ﺍﺣﺘﺠﺎﺟﻬﻢ ﻫﺬﺍ ﻟﻴﺲ ﺳﻠﻴﻤﺎﹰ ..ﻭﻹﺩﺭﺍﻙ ﺫﻟﻚ ،ﻻ ﺑﺪ ﺃﻥ ﻧﺒﻴﻦ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ :
– ١ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ) ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Îﻧﺮﻯ ﻓﻴﻪ ﺍﻗﺘﺮﺍﻥ ﺍﻟﻨﻈﺮ ﲝﺮﻑ ﺇﱃ ،ﻭﻫﺬﺍ
ﻣﻘﺪﻣﺔ ﻟﻠﺮﺅﻳﺔ ﻭﻟﻴﺲ ﺍﲰﺎﹰ ﳍﺎ ،ﻭﻫﺬﺍ ﳝﺎﺛﻞ ﻧﻈﺮ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ..ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ
öNßg1t•s?ur ( (#qãèyJó¡o„ Ÿw 3“y‰çlù;$# ’n<Î) öNèdqããô‰s? bÎ)ur ﺍﳌﻌﲎ ﻧﺮﺍﻩ ﺟﻠﻴﺎﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )
] ( tbrçŽÅÇö7ムŸw öNèdur y7ø‹s9Î) tbrã•ÝàZtƒﺍﻷﻋﺮﺍﻑ ، [ ١٩٨ :ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ
ﻭﻗﻮﻉ ﺍﻟﻨﻈﺮ ﺩﻭﻥ ﻭﻗﻮﻉ ﺍﻟﺮﺅﻳﺔ ..ﻓﺎﻟﺮﺅﻳﺔ ﻏﺎﻳﺔ ﺍﻟﻨﻈﺮ ،ﻭﺍﻟﻨﻈﺮ ﻻ ﻳﻘﺘﻀﻲ ﺣﺘﻤﻴﺔ ﻭﻗﻮﻉ
ﺍﻟﺮﺅﻳﺔ ..
٩٩ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
– ٢ﻧﺮﻯ ﺃﻧﻪ ﰎﱠ ﺗﻘﺪﱘ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻋﻠﻰ ﻛﻠﻤﺔ ) ، ( ×ot•Ïß$tRﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ
( ،ﻓﻬﺬﺍ ﺍﻟﺘﻘﺪﱘ ﻳﺒﻴﻦ ﻟﻨﺎ )×ot•Ïß$tR $pkÍh5u‘ 4’n<Î ) :ﻧﺎﻇﺮﺓ ﺇﱃ ﺭﺑﻬﺎ ( ،ﺇﻧﻤﺎ ﻳﻘﻮﻝ )
ﺍﺧﺘﺼﺎﺹ ﺍﻟﻨﻈﺮ ﻭﺣﺼﺮﻩ ،ﺑﺄﻥﱠ ﺍﻟﻮﺟﻮﻩ – ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ – ﻻ ﺗﻨﻈﺮ ﺇﱃ ﻏﲑ ﺭﺑﻬﺎ ..
ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺴﻮﺭﺓ ﺫﺍﺎ ) ) ] ( ”•s)tGó¡çRùQ$# >‹Í´tBöqtƒ y7În/u‘ 4’n<Îﺍﻟﻘﻴﺎﻣﺔ [ ١٢ :
،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﺴﻮﺭﺓ ﺫﺍﺎ ) ) ] ( ä-$|¡yJø9$# >‹Í´tBöqtƒ y7În/u‘ 4’n<Îﺍﻟﻘﻴﺎﻣﺔ .. [ ٣٠ :
ﺇﺫﺍﹰ ..ﺍﻟﻨﻈﺮ ﺍﳌﻌﲏ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻫﻮ ﻣﺴﺄﻟﺔ ﳐﺘﻠﻔﺔ ﻋﻦ ﺍﻟﺮﺅﻳﺔ ..ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ )
) ، ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Îﻳﺒﻴﻦ ﻟﻨﺎ ﺣﺼﺮ ﻧﻈﺮ ﺍﻟﻮﺟﻮﻩ ﺍﳌﻌﻨﻴﺔ ﺇﱃ ﺭﺑﻬﺎ ﺩﻭﻥ ﻏﲑﻩ ،ﻣﻊ ﺃﻧﻬﺎ
ﺗﺮﻯ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ..
– ٣ﺻﺤﻴﺢ ﺃﻥﱠ ﺍﻟﻨﻈﺮ ﺍﻟﻮﺍﺭﺩ ﲟﻌﲎ ﺍﻻﻧﺘﻈﺎﺭ ﱂ ﻳﻘﺘﺮﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲝﺮﻑ
ﺇﱃ ،ﺇﻻﱠ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ) ( ×ot•Ïß$tRﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ) ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Îﻻ
ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﻤﻞ ﻣﻌﲎ ﺍﻻﻧﺘﻈﺎﺭ ،ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺼﻮﺭ ﻟﻨﺎ ﺣﻘﻴﻘﺔ ﻛﻠﻤﺎﺕ ﻣﻠﻜﺔ ﺳﺒﺄ
) ] ( tbqè=y™ö•ßJø9$# ßìÅ_ö•tƒ zNÎ/ 8ot•Ïß$oYsù 7p-ƒÏ‰ygÎ/ NÍköŽs9Î) î's#Å™ö•ãB ’ÎoTÎ)urﺍﻟﻨﻤﻞ ، [ ٣٥ :ﻭﺍﺿﺢ
ﻭﺟﻠﻲ ﻓﻴﻪ ﺃﻥﱠ ﻛﻠﻤﺔ ) ( 8ot•Ïß$oYsùﲢﻤﻞ ﻣﻌﲎ ﺍﻻﻧﺘﻈﺎﺭ ،ﻭﻛﺬﻟﻚ ﻛﻠﻤﺔ ) ( îot•ÏàoYsùﰲ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ] ( 4 ;ouŽy£÷•tB 4’n<Î) îot•ÏàoYsù ;ouŽô£ãã rèŒ šc%x. bÎ)urﺍﻟﺒﻘﺮﺓ .. [ ٢٨٠ :
ﺇﺫﺍﹰ ..ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻥﱠ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ) ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Îﺩﻟﻴﻞﹲ ﻗﺎﻃﻊ ﻋﻠﻰ ﺭﺅﻳﺔ
ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ ..
– ٤ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ) ( ×ot•Ïß$tR $pkÍh5u‘ 4’n<Îﻧﺮﻯ ﻓﻴﻪ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﳌﻀﺎﻓﺔ ﺇﱃ ﺿﻤﲑ
ﻣﺘﻌﻠﱢﻖ ﺑﺎﻟﻮﺟﻮﻩ .....ﻭﺣﱴ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻃﻠﺐ ﻓﻴﻬﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ
) Éb>u‘ tA$s% ﻳﻌﻄﻴﻪ ﺭﺑﻪ ﺟﻞﱠ ﻭﻋﻼ ﺃﻱ ﺁﻟﻴﺔ ﻟﺮﺅﻳﺘﻪ ،ﻧﺮﻯ ﻭﺭﻭﺩ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺃﻳﻀﺎﹰ ] :
.. [ ( È@t7yfù=Ï9ﻭﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺗﺘﻌﻠﹼﻖ ¼çmš/u‘ 4’©?pgrB $£Jn=sù ()، 4 &š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r
١٠٠ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
?¾ÏmÏG»tƒ#uäur «!$# y‰÷èt/ ¤]ƒÏ‰tn Äd“r'Î7sù ( Èd,ysø9$$Î/ y7ø‹n=tã $ydqè=÷GtR «!$# àM»tƒ#uä y7ù=Ï )
] ( tbqãZÏB÷sãƒﺍﳉﺎﺛﻴﺔ [ ٦ :
ﻭﳓﻦ ﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻔﺮﺽ ﺗﺼﻮﺭﺍﺗﻨﺎ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻧﻮﺍﻣﻴﺲ ﺍﻵﺧﺮﺓ ،
ﻓﺄﺟﺴﺎﺩﻧﺎ ﰲ ﺍﻵﺧﺮﺓ ﳐﺘﻠﻔﺔ ﲤﺎﻣﺎﹰ ﻋﻨﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻧﻮﺍﻣﻴﺲ ﺃﺭﺽ ﺍﻵﺧﺮﺓ ﻭﲰﺎﻭﺍﺎ
ﳐﺘﻠﻔﺔ ﲤﺎﻣﺎﹰ ﻋﻦ ﺃﺭﺽ ﺍﻟﺪﻧﻴﺎ ﻭﲰﺎﻭﺍﺎ ..ﺣﺘﻰ ﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ ﻭﻣﺎ ﺳﻴﻠﻘﺎﻩ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ
ﺍﳉﻨﺔ ﻻ ﻧﺴﺘﻄﻴﻊ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ..
) ] ( tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Lä!#t“y_ &ûãüôãr& Ío§•è% `ÏiB Mçlm; u’Å"÷zé& !$¨B Ó§øÿtR ãNn=÷ès? Ÿxsù
ﺍﻟﺴﺠﺪﺓ [ ١٧ :
..ﻛﻴﻒ ﺇﺫﺍﹰ ﳝﻜﻨﻨﺎ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﺴﺄﻟﺔ ﻛﺒﲑﺓ ﺟﺪﺍﹰ ،ﻛﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ
ﺍﻵﺧﺮﺓ ؟!!! ..
..ﻭﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﱵ ﺗﺮﺑﻂ ﻭﺟﻮﺩ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺟﺴـﺪﻫﺎ ،ﻣـﻊ ﺗﻌﻠﹼـﻖ
ﺇﺩﺭﺍﻛﻬﺎ ﺍﳊﺴﻲ ﻭﺭﺅﻳﺘﻬﺎ ﻟﻠﻜﻠﻴﺎﺕ ،ﲟﺎ ﺗﻘﺘﻀﻴﻪ ﻗﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺍﳉﺴﺪ ،
ﻫﻲ ﺳﻨﺔﹲ ﻣﻦ ﺳﻨﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻻ ﺗﺘﺒﺪﻝ ﻭﻻ ﺗﺘﻐﻴﺮ ..ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻠﻘﻲ ﺍﻟﻀـﻮﺀَ
ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﻗﺼﺔ ﺍﻹﺳﺮﺍﺀ ﺍﻟﱵ ﺣﺪﺛﺖ ﻣﻊ ﺍﻟﻨﱯ.. r
) ™Ï‰Éfó¡yJø9$# ’n<Î) ÏQ#t•ysø9$# ωÉfó¡yJø9$# šÆÏiB Wxø‹s9 ¾Ínωö7yèÎ/ 3“uŽó r& ü“Ï%©!$# z`»ysö6ß
] ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèd ¼çm¯RÎ) 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9 ¼çms9öqym $oYø.t•»t/ “Ï%©!$# $|Áø%F{$#ﺍﻹﺳﺮﺍﺀ
[١:
..ﺇﻥﹼ ﺍﻹﺳﺮﺍﺀ ﺑﺎﻟﻨﱯ – r ﻧﻔﺴﺎﹰ ﻭﺟﺴﺪﺍﹰ – ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊـﺮﺍﻡ ﺇﱃ ﺍﳌﺴـﺠﺪ
ﺍﻷﻗﺼﻰ ،ﻫﻮ ﻋﻤﻠﻴﺔﹲ ﺣﺪﺛﺖ ﺿﻤﻦ ﻗﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﱵ ﲢﻜﻢ ﺃﺟﺴـﺎﺩﻧﺎ
..ﻭﺍﻟﻨﱯ r ﰲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﱂ ﻳﺘﺨﻞﱠ ﻋﻦ ﺑﺸﺮﻳﺘﻪ ،ﻓﺠﺴﺪﻩ ﱂ ﻳﺴﺘﺜﻦ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ
،ﻭﻟﺬﻟﻚ ﻓﻌﺪﻡ ﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ ﻫﺬﺍ ﺍﳉﺴﺪ ﺍﳌﺎﺩﻱ ﻭﺑﺎﻟﺘﺎﱄ ﻋﻦ ﻗﻮﺍﻧﲔ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺍﻟـﺬﻱ
ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳉﺴﺪ ،ﺟﻌﻞ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﻨﱯ r ﻟﺒﻌﺾ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ
١٠٢ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
– ﲝﺎﺟﺔ ﺇﱃ ﺁﻟﻴﺔ ﺗﺮﻳﻪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ..ﻓﻬﻮ ﺑﻄﺒﻴﻌﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺭﺅﻳـﺔ ﻫـﺬﻩ
ﺍﻵﻳﺎﺕ ﺑﺬﺍﺗﻪ ..
ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺒﻴﻦ ﻟﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..ﻓﻘﻮﻟﻪ ﺗﻌـﺎﱃ ) ( 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9
ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺍﻟﻨﱯ r ﺑﺂﻟﻴﺎﺗﻪ ﺍﳌﺎﺩﻳﺔ ﻟﻠﺮﺅﻳﺔ ،ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﻯ ﺑﺬﺍﺗﻪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ..
..ﺑﻴﻨﻤﺎ ﰲ ﺍﳌﻌﺮﺍﺝ ﺍﻟﺮﻭﺣﻲ ) ﺣﻴﺚ ﺍﻣﺘﻸﺕ ﻧﻔﺴﻪ rﺭﻭﺣﺎﹰ ( ،ﻭﺣﻴﺚ ﺍﻟﺘﺨﻠﱢﻲ
ﻋﻦ ﺍﳉﺴﺪ ﻭﻋﻼﺋﻘﻪ ﺍﳌﺎﺩﻳﺔ ،ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﻣﺮﺣﻠﺔ ﻣﻼﺋﻜﻴﺔ ،ﻧﺮﻯ ﺃﻥﹼ ﺍﻟـﻨﱯ – r ﰲ
ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ – ﻳﺮﻯ ﺍﻵﻳﺎﺕ ﺑﺬﺍﺗﻪ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﲝﺎﺟﺔ ﻵﻟﻴﺔ ﺭﺅﻳﺔ ﻛﻤﺎ ﻫـﻮ ﺍﳊـﺎﻝ ﰲ
ﺍﻹﺳﺮﺍﺀ ..
Ç`tã ß,ÏÜZtƒ $tBur ÇËÈ 3“uqxî $tBur ö/ä3ç7Ïm$|¹ ¨@|Ê $tB ÇÊÈ 3“uqyd #sŒÎ) ÉOôf¨Y9$#ur )
3“uqtGó™$$sù ;o§•ÏB rèŒ ÇÎÈ 3“uqà)ø9$# ߉ƒÏ‰x© ¼çmuH©>tã ÇÍÈ 4ÓyrqムÖÓórur žwÎ) uqèd ÷bÎ) ÇÌÈ #“uqolù;$#
ÇÒÈ 4’oT÷Šr& ÷rr& Èû÷üy™öqs% z>$s% tb%s3sù ÇÑÈ 4’¯<y‰tFsù $tRyŠ §NèO ÇÐÈ 4’n?ôãF{$# È,èùW{$$Î/ uqèdur ÇÏÈ
$tB 4’n?tã ¼çmtRrã•»yJçFsùr& ÇÊÊÈ #“r&u‘ $tB ߊ#xsàÿø9$# z>x‹x. $tB ÇÊÉÈ 4Óyr÷rr& !$tB ¾Ínωö6tã 4’n<Î) #Óyr÷rr'sù
#“urù'pRùQ$# èp¨Zy_ $ydy‰YÏã ÇÊÍÈ 4‘ygtFZçRùQ$# Íou‘ô‰Å™ y‰ZÏã ÇÊÌÈ 3“t•÷zé& »'s!÷“tR çn#uäu‘ ô‰s)s9ur ÇÊËÈ 3“t•tƒ
ô`ÏB 3“r&u‘ ô‰s)s9 ÇÊÐÈ 4ÓxösÛ $tBur çŽ|Çt7ø9$# sø#y— $tB ÇÊÏÈ 4Óy´øótƒ $tB nou‘ô‰Åb¡9$# Óy´øótƒ øŒÎ) ÇÊÎÈ
) §NèO ..ﻓﺪﻧﻮ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺗﺪﻟﹼﻴﻪ ﺇﱃ ﺃﹸﻓﻖ ﺍﳌﻼﺋﻜﻴﺔ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺒﺸﺮﻳﺔ
، ( 4’¯<y‰tFsù $tRyŠﻭﲰﻮ ﻧﻔﺲ ﺍﻟﺮﺳﻮﻝ rﺇﱃ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﻭﺣﻲ ﺍﳌﻮﺍﺯﻱ ﻟﻠﻤﻼﺋﻜﻴـﺔ ،
ﺟﻌﻞ ﻣﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻦ ﳏﻤﺪ rﻋﻠﻰ ﻗﺮﺏﹴ ) ﺭﻭﺣﻲ ( ﱂ ﻳﻔﺼﻞ ﺑﻴﻨـﻬﻤﺎ
ﺇﻻﹼ ﺣﻘﻴﻘﺘﻴﻬﻤﺎ ،ﺑﻞ ﺃﺻﺒﺤﺎ ﺃﻗﺮﺏ ﺇﱃ ﺑﻌﻀﻬﻤﺎ ﺣﱴ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺏ ،ﻟﺘﺪﺍﺧﻞ ﺍﻟﺮﻭﺡ
ﺑﻴﻨﻬﻤﺎ ،ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ .. ( 4’oT÷Šr& ÷rr& Èû÷üy™öqs% z>$s% tb%s3sù ) :
١٠٣ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
) #Óyr÷rr'sù ..ﻭﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺣﺼﻞ ﺍﻟﻮﺣﻲ ﺍﳌﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺭﺳﻮﻟﻪ r
) ، ( 4Óyr÷rr& !$tB ¾Ínωö6tã 4’n<Îﻓﺎﻟﺮﺳﻮﻝ rﺑﻌﺮﻭﺟﻪ ﺍﻟﺮﻭﺣﻲ ﻫﺬﺍ ﲰﺎ ﺇﱃ ﺩﺭﺟﺔ ﺍﺳﺘﻘﺒﺎﻝ
ﺍﻟﻮﺣﻲ ﺍﳌﺒﺎﺷﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺭﺳﻮﻝﹴ ﻭﺳﻴﻂ ) ﺩﻭﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ...ﻭﰲ
ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﺗﻜﺮﺭﺕ ﻣﺮﺓ ﺃﺧﺮﻯ ) ، ( 3“t•÷zé& »'s!÷“tR çn#uäu‘ ô‰s)s9urﺍﺳﺘﻄﺎﻉ
ﺍﻟﺮﺳﻮﻝ rﺃﻥ ﻳﺮﻯ ﺑﺬﺍﺗﻪ ) ﺩﻭﻥ ﺃﻱ ﺁﻟﻴﺔ ﻣﺴﺎﻋﺪﺓ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺍﻹﺳﺮﺍﺀ ( ﻣﻦ ﺁﻳﺎﺕ
ﺭﺑﻪ ﺍﻟﻜﹸﱪﻯ ..
..ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎ ﺗﺼﻔﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ ) ( 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9ﰲ ﺣﺎﺩﺛـﺔ
ﺍﻹﺳﺮﺍﺀ ﺍﻟﱵ ﻛﺎﻥ ﺍﳉﺴﺪ ﺟﺰﺀﺍﹰ ﻣﻨﻬﺎ ،ﺣﻴﺚ ﺍﻟﺮﺅﻳﺔ ﲝﺎﺟﺔ ﻵﻟﻴﺔ ﻣﺴﺎﻋﺪﺓ ،ﻭﺑﲔ ﻣـﺎ
ﺗﺼﻔﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( #“uŽö9ä3ø9$# ÏmÎn/u‘ ÏM»tƒ#uä ô`ÏB 3“r&u‘ ô‰s)s9ﰲ ﻣﺴـﺄﻟﺔ ﺍﳌﻌـﺮﺍﺝ
ﺍﻟﺮﻭﺣﻲ ،ﺣﻴﺚ ﺍﻟﺮﺅﻳﺔ ﺫﺍﺗﻴﺔ ﻭﻻ ﺣﺎﺟﺔ ﻵﻟﻴﺔ ﻣﺴﺎﻋﺪﺓ ..ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﺑـﲔ ﺍﳊـﺎﻟﺘﲔ
ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎﻫﻴﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺗﺴﺠﻦ ﺃﻧﻔﺴﻨﺎ ﻓﻴﻪ ﻋﱪ ﺍﳉﺴﺪ ،ﻭﺑﲔ ﻣﺎﻫﻴـﺔ
ﺍﻟﻌﺎﱂ ﻏﲑ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﰎﹼ ﻓﻴﻪ ﺍﳌﻌﺮﺍﺝ ﺍﻟﺮﻭﺣﻲ ..
ﻭﻻ ﺧﻼﻑ ﺃﻥﱠ ﺍﻹﺳﺮﺍﺀ ﻭﻗﻊ ﻧﻔﺴﺎﹰ ﻭﺟﺴﺪﺍﹰ ،ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ :
) ™Ï‰Éfó¡yJø9$# ’n<Î) ÏQ#t•ysø9$# ωÉfó¡yJø9$# šÆÏiB Wxø‹s9 ¾Ínωö7yèÎ/ 3“uŽó r& ü“Ï%©!$# z`»ysö6ß
] ( 玕ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèd ¼çm¯RÎ) 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9 ¼çms9öqym $oYø.t•»t/ “Ï%©!$# $|Áø%F{$#
ﺍﻹﺳﺮﺍﺀ [ ١ :
) ωÉfó¡yJø9$# ﻧﺮﻯ ﻓﻴﻬﺎ ﺃﻥﱠ ﺑﺪﺍﻳﺔ ﺭﺣﻠﺔ ﺍﻹﺳﺮﺍﺀ ) ( ÏQ#t•ysø9$# ωÉfó¡yJø9$#ﻭﺎﻳﺘﻬﺎ
( $|Áø%F{$#ﳘﺎ ﻣﻜﺎﻧﺎﻥ ﺣﺴﻴﺎﻥ ﻣﺎﺩﻳﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ،ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﺣﺘﻴﺎﺟـﻪ r
ﻵﻟﻴﺔ ﻣﺴﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ) ( 4 !$oYÏG»tƒ#uä ô`ÏB ¼çmtƒÎŽã\Ï9ﻛﻤﺎ ﺑﻴﻨﺎ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻭﻗﻮﻉ
ﺍﻹﺳﺮﺍﺀ ﻧﻔﺴﺎﹰ ﻭﺟﺴﺪﺍﹰ ..
١٠٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻋﺎﱂ ﺍﻷﻣﺮ ﺗﺘﺠﻠﹼﻰ ﰲ ﺍﻟﻮﺟﻪ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻌﺒﺎﺩﺓ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻋـﺎﳌﻲ ﺍﻹﻧـﺲ
ﻭﺍﳉﻦ ، ﻛﻜﺎﺋﻨﺎﺕ ﻣﻜﻠﹼﻔﺔ ..
ﺇﺫﺍﹰ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ،ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺪﻱ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ :
ﺗﻔﻮﻳﺾ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ
ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ + ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ = ﺍﳋﻼﻓﺔ
ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ
..ﻭﰲ ﺍﳊﺪ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ) ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ( ﻳﺘﺴﺎﻭﻯ ﻋﺎﳌﺎ ﺍﻹﻧﺲ
ﻭﺍﳉﻦ ] ( Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$# àMø)n=yz $tBur ) .. ﺍﻟﺬﺍﺭﻳﺎﺕ [ ٥٦ :
..ﺑﻴﻨﻤﺎ ﻳﻨﻔﺮﺩ ﺍﻹﻧﺴﺎﻥ ﰲ ﻣﻠﻚ ﺍﳊﺪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ،ﺣﻴﺚ ﺍﹸﺧﺘﺺ ﺩﻭﻥ
ﻏﲑﻩ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﲟﻠﻚ ﺍﳌﺸﻴﺌﺔ ،ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﻫﻜﺬﺍ ..ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﺒﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﻜﻠﹼﻔﺔ ﻭﺟﻬﺎﻥ :
– ١ﻋﺒﺎﺩﺓ ﳎﺮﺩﺓ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ،ﻭﻋﻦ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ ،ﻭﰲ ﻫﺬﻩ ﺍﻟﻌﺒـﺎﺩﺓ
ﻳﺘﺴﺎﻭﻯ ﻋﺎﳌﺎ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﺣﻴﺚ ﺗﺪﺭﻙ ﺍﻟﻜﻠﻴﺎﺕ ﲟﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺄﻟﻮﻫﻴﺘﻪ ﺟﻞﹼ ﻭﻋـﻼ ،
ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻣﻘﺪﻣﺎﺕ ﺟﺰﺋﻴﺎﺕ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ..
– ٢ﻋﺒﺎﺩﺓ ﺿﻤﻦ ﺇﻃﺎﺭ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻋﱪ ﺷﻌﺎﺋﺮ ﺣﺴﻴﺔ ﻣﺎﺩﻳﺔ ،
ﻭﺃﺣﻜﺎﻡﹴ ﺗﺘﻌﻠﹼﻖ ﲟﺎﻫﻴﺔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ،ﻭﺍﺧﺘﺒﺎﺭﹴ ﳋﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ..
ﻓﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ﰲ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴـﺎﺕ ﺇﱃ ﺇﺩﺭﺍﻙ ﺍﻟﻜﻠﻴـﺎﺕ ﺍﻹﳝﺎﻧﻴـﺔ ،
ﻭﺍﻻﻧﺼﻴﺎﻉ – ﺿﻤﻦ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ – ﻟﻸﺣﻜﺎﻡ ﻭﺍﻟﺸﻌﺎﺋﺮ ،ﻭﺍﻟﻌﻤﻞ ﲜﺰﺋﻴﺎﺕ
ﺍﳌﺎﺩﺓ ﺿﻤﻦ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ،ﻫﻮ ﻣﺎ ﻳﻤﻴﺰ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ،ﺍﻟﱵ ﻳﺘﻤﻴﺰ ـﺎ
ﻋﺎﱂ ﺍﻹﻧﺲ ﻋﻦ ﻋﺎﱂ ﺍﳉﻦ..
١٠٦ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻭﻋﺎﱂ ﺍﳉﻦ ﻫﻮ – ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻋﺎﱂﹲ ﻧﺎﺭﻱ ، ﻟﻪ ﻗﻮﺍﻧﻴﻨﻪ ﺍﳋﺎﺻﺔ
ﺑﻪ ،ﻭﺍﳌﻐﺎﻳﺮﺓ ﻟﻘﻮﺍﻧﲔ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ ﺍﻟﻜﺜﻴﻒ ..ﻭﻟﺬﻟﻚ ﻓﺴﺎﺣﺔ ﻋﻤﻞ ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍﻟﻌﺎﱂ
ﻏﲑ ﺳﺎﺣﺔ ﺍﳌﺎﺩﺓ ﺍﻟﻜﺜﻴﻔﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺃﺟﺴﺎﺩﻧﺎ ..
..ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺗﻤﻴﺰ ﻣﺎﻫﻴﺔﹶ ﻋﺎﱂ ﺍﳉﻦ ﻭﺳﺎﺣﺔﹶ ﻋﻤﻠﻬﻢ ،ﻳﺆﻛﹼـﺪﻫﺎ ﺍﻟﻘـﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﻋﱪ ﺍﺳﺘﺜﻨﺎﺀٍ ﳍﺬﻩ ﺍﻟﺴﻨﺔ ﺃﹸﻋﻄﻲ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ،ﻣـﻊ ﳎﻤﻮﻋـﺔ ﻣـﻦ
ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ :
Éb>u‘ tA$s% ÇÌÍÈ z>$tRr& §NèO #Y‰|¡y_ ¾ÏmÍh‹Å™ö•ä. 4’n?tã $uZøŠs)ø9r&ur z`»yJø‹n=ß™ $¨ZtFsù ô‰s)s9ur )
$tRö•¤‚|¡sù ÇÌÎÈ Ü>$¨duqø9$# |MRr& y7¨RÎ) ( ü“ω÷èt/ .`ÏiB 7‰tnL{ ÓÈöt7.^tƒ žw %Z3ù=ãB ’Í< ó=ydur ’Í< ö•Ïÿøî$#
ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#ur ÇÌÏÈ z>$|¹r& ß]ø‹ym ¹ä!%s{â‘ ¾ÍnÌ•øBr'Î/ “Ì•øgrB yxƒÌh•9$# çms9
( 5>$|¡Ïm ÎŽö•tóÎ/ ô7Å¡øBr& ÷rr& ô`ãYøB$$sù $tRät!$sÜtã #x‹»yd ÇÌÑÈ ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)ãB tûïÌ•yz#uäur
] ﺹ [ ٣٩ – ٣٤ :
ﻓﻤﺎ ﺑﲔ ﻃﻠﺐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﻠﻚ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﻣﻦ ﺑﻌﺪﻩ ،ﻭﺑﲔ ﺇﺟﺎﺑﺔ
ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﺍ ﺍﻟﻄﻠﺐ ﺇﺟﺎﺑﺔﹰ ﻣﺒﺎﺷﺮﺓﹰ ﺗﺎﻟﻴﺔﹰ ﻟﻄﻠﺒﻪ ﻭﻣﺮﺑﻮﻃﺔﹰ ﻣﻊ ﺍﻟﻄﻠﺐ ﺑﻔﺎﺀ ﺍﻟﺘﺮﺗﻴﺐ
ﻭﺍﳌﺒﺎﺷﺮﺓ ،ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﺇﺟﺎﺑﺔ ﻃﻠﺐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻌﺠﺰﺓﹲ ﺧﺎﺭﻗﺔﹲ ﻟﻠﻨﻮﺍﻣﻴﺲ
ﺍﻟﱵ ﺗﺘﺼﻒ ﺎ ﺍﳌﺴﺎﺋﻞ ﻣﻮﺍﺿﻴﻊ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻃﻠﺒﻪ ..
) $tRö•¤‚|¡sù ÇÌÎÈ Ü>$¨duqø9$# |MRr& y7¨RÎ) ( ü“ω÷èt/ .`ÏiB 7‰tnL{ ÓÈöt7.^tƒ žw %Z3ù=ãB ’Í< ó=ydur
ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#ur ÇÌÏÈ z>$|¹r& ß]ø‹ym ¹ä!%s{â‘ ¾ÍnÌ•øBr'Î/ “Ì•øgrB yxƒÌh•9$# çms9
ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺎﻫﻴﺔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ،ﻭﺗﺴﺨﲑ ﻭﲡﺴﻴﺪ ﻣﺎﺩﻱ ﻷﺷﻴﺎﺀ ﻻ ﺗﺴﺨﺮ – ﺑﺎﳊﻴﺜﻴﺔ ﺍﻟﱵ
ﺳﺨﺮﺕ ﺎ – ﻭﻻ ﺗﺘﺠﺴﺪ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ..
ﻭﻫﻜﺬﺍ ..ﻓﺘﺸﻜﹼﻞ ﺍﳉﺎﻥﹼ ﺑﺄﺟﺴﺎﺩ ﺗﻌﻤﻞ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﰲ
ﻣﻠﻜﻪ ،ﻭﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺘﻪ ،ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻟﻘﺎﺀٌ ﲡﺴﻴﺪﻱ ﻋﻠﻰ ﻣﻠﻜﻪ ،ﻭﺍﻣﺘﺤﺎﻥﹲ ﻟﻪ
$uZøŠs)ø9r&ur z`»yJø‹n=ß™ $¨ZtFsù ô‰s)s9ur ،ﻭﻫﻮ ﻣﺎ ﻳﻤﻜﻨﻨﺎ ﺃﻥﹾ ﻧﺴﺘﺸﻔﱠﻪ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) :
.. ( #Y‰|¡y_ ¾ÏmÍh‹Å™ö•ä. 4’n?tã
..ﻓﹶﻄﹶﻠﹶﺐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻠﻤﻠﻚ ﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﻣﻦ ﺑﻌﺪﻩ ،ﻭﺍﻟﺬﻱ
ﻳﺘﻢ ﻓﻴﻪ ﺧﺮﻕ ﻧﻮﺍﻣﻴﺲ ﻋﺎﱂ ﺍﳉﻦ ، ﻟﻪ ﺗﻌﻠﱡﻘﹸﻪ ﺑﺎﻣﺘﺤﺎﻧﻪ ﻭﺑﺈﻟﻘﺎﺀ ﺍﻟﺘﺠﺴﻴﺪ ﺍﳌﺎﺩﻱ ) ﳌﻦ ﻻ
ﻳﺘﺠﺴﺪ ﲟﺎﻫﻴﺘﻪ ( ﻋﻠﻰ ﻣﻠﻜﻪ ) ﻛﺮﺳﻴﻪ ( ..
..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻡ ﺎ ﺍﳉﺎﻥﹼ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ ،ﻭﺍﻟﱵ
ﺻﻮﺭﻫﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺍﳋﺎﺭﻗﺔ ﻟﻠﻤﺎﻫﻴﺔ ﺍﻟﻨﺎﺭﻳﺔ ﺍﻟﱵ ﺧﻠﻖ ﻣﻨﻬﺎ ﺍﳉﺎﻥﹼ ،ﻫﻲ ﺃﻋﻤﺎﻝﹲ
ﺣﺼﻠﺖ ﺣﺼﺮﺍﹰ ﰲ ﻋﻬﺪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺑﻌﺪ ﺃﻥ ﺳﺨﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺑﻌﺾ ﺃﻓﺮﺍﺩ
ﻋﺎﱂ ﺍﳉﻦ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ،ﻛﻤﻌﺠﺰﺓ ﺧﺎﺭﻗﺔ ﻟﻠﻨﺎﻣﻮﺱ ،ﻣﻦ ﺧﻼﻝ ﻣﻠﻚ ﻻ ﻳﻨﺒﻐﻲ
ﻷﺣﺪ ﻣﻦ ﺑﻌﺪﻩ ..
) ] ( tbqããy—qムôMßgsù ÎŽö•©Ü9$#ur ħRM}$#ur Çd`Éfø9$# z`ÏB ¼çnߊqãZã_ z`»yJø‹n=Ý¡Ï9 uŽÅ³ãmurﺍﻟﻨﻤﻞ
[ ١٧ :
) Ïmø‹n=tã ’ÎoTÎ)ur ( y7ÏB$s)¨B `ÏB tPqà)s? br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& Çd`Éfø9$# z`ÏiB ×MƒÌ•øÿÏã tA$s%
É>#x‹yèø9$# ’Îû (#qèVÎ6s9 $tB |=ø‹tóø9$# tbqßJn=ôètƒ (#qçR%x. öq©9 br& •`Ågø:$# ÏMuZ¨•t7s? §•yz $£Jn=sù )
] ( ÈûüÎgßJø9$#ﺳﺒﺄ [ ١٤ :
١٠٨ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
) ] ( ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)ãB tûïÌ•yz#uäur ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#urﺹ :
[ ٣٨ – ٣٧
..ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBurﺩﻟﻴﻞﹲ
ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﺃﹸﻋﻄﻲ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ ﺍﺳﺘﺜﻨﺎﺀ ..ﻓﻬﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﷲ
ﺗﻌﺎﱃ ﻟﺴﻠﻴﻤﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ) ، ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ﻷﻧﻪ ﺧﺎﺭﻕ ﻟﻠﻨﺎﻣﻮﺱ ،
ﻭﻫﺬﺍ ﻳﻤﺎﺛﻞ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﺬﻱ ﺃﹸﻋﻄﻲ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻣﺴﺄﻟﺔ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﻭﺍﻟﺬﻱ
ﺃﺗﻰ ﻣﻘﺘﺮﻧﺎﹰ – ﺃﻳﻀﺎﹰ – ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ..
) ] ( ( ’ÎTøŒÎ*Î/ #MŽö•sÛ ãbqä3tFsù $pkŽÏù ã‡àÿZtFsù ’ÎTøŒÎ*Î/ ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# z`ÏB ß,è=øƒrB øŒÎ)ur
ﺍﳌﺎﺋﺪﺓ [ ١١٠ :
) ] ( ( ’ÎTøŒÎ*Î/ 4’tAöqyJø9$# ßlÌ•øƒéB øŒÎ)urﺍﳌﺎﺋﺪﺓ [ ١١٠ :
..ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻫﻮ ..ﺿﻤﻦ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ
،ﻭﺧﻼﻝ ﻋﻤﻞ ﺍﳉﺎﻥﹼ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺍﻟﻜﺜﻴﻒ ،
ﻫﻞ ﺃﺻﺒﺢ ﺍﳉﺎﻥﹼ ﳝﻠﻚ ﻣﺸﻴﺌﺔﹰ ،ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ؟ ..
ﺇﻥﹼ ﺗﺴﺨﲑ ﻃﺎﻗﺔ ﻋﺎﱂ ﺍﳉﻦ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺗﺴﺨﲑﺍﹰ ﺗﺘﺠﺴﺪ ﻓﻴﻪ
ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ،ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﺃﻥﹼ ﺫﻭﺍﺕ ﺍﳉﻦ ﺍﻟﱵ ﻋﻤﻠﺖ ﺑﲔ ﻳﺪﻳﻪ ﺿﻤﻦ
ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻟﺘﺠﺴﻴﺪ ،ﻗﺪ ﺃﺻﺒﺤﺖ ﲤﻠﻚ ﺍﳌﺸﻴﺌﺔ ﻛﻤﺎ ﳝﻠﻜﻬﺎ ﺍﻹﻧﺴﺎﻥ ..ﻟﻴﺲ ﻷﻥﹼ
ﲡﺴﻴﺪ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﺍﺳﺘﺜﻨﺎﺀٌ ﻓﺤﺴﺐ ،ﻭﺇﻧﻤﺎ ﻷﻥﹼ ﻫﺬﺍ ﺍﻟﺘﺠﺴﻴﺪ ﻟﻴﺲ ﺻﺎﺩﺭﺍﹰ ﻋﻦ ﻃﺒﻴﻌﺔ
ﺍﳌﺎﻫﻴﺔ ﺍﻟﱵ ﺧﻠﻖ ﻣﻨﻬﺎ ﺍﳉﺎﻥﹼ ،ﻭﻷﻧﻪ ﰲ ﻋﺎﱂ ﺍﳉﻦ ﻻ ﺗﻮﺟﺪ ﺍﻟﺜﻨﺎﺋﻴﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ )
ﻭﺑﺎﻟﺘﺎﱄ ﺑﲔ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ( ﺍﻟﱵ ﺗﻮﺟﺪ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ،ﻭﻷﻥﹼ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ
ﺍﳉﺎﻥﹼ – ﺿﻤﻦ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ – ﻫﻮ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﺣﺼﺮﺍﹰ ﻭﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ..
) çmø%É‹çR $tRÍ•öDr& ô`tã öNåk÷]ÏB ùøÌ“tƒ `tBur ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBur
É>#uqpgø:$%x. 5b$xÿÅ_ur Ÿ@ŠÏW»yJs?ur |=ƒÌ•»pt¤C `ÏB âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒ ÇÊËÈ ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB
١٠٩ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
] ( â‘qä3¤±9$# y“ÏŠ$t6Ïã ô`ÏiB ×@‹Î=s%ur 4 #[•õ3ä© yŠ¼ãr#yŠ tA#uä (#þqè=yJôã$# 4 BM»u‹Å™#§‘ 9‘r߉è%urﺳﺒﺄ :
[ ١٣ – ١٢
..ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBurﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ
ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻳﺸﻤﻞ ﺟﺰﺀﺍﹰ ﻣﻦ ﺃﻓﺮﺍﺩ ﻋﺎﱂ ﺍﳉﻦ .. ( Çd`Éfø9$# z`ÏBur ) ﻓﺎﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ
ﻣﺴﺄﻟﺔ ﻧﺎﻣﻮﺱﹴ ﳜﻀﻊ ﻟﻪ ﻋﺎﱂ ﺍﳉﻦ ، ﺇﻧﻤﺎ ﻫﻲ ﺍﺳﺘﺜﻨﺎﺀٌ ﻳﻨﺪﺭﺝ ﲢﺘﻪ ﺟﺰﺀٌ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ،
ﻭﺣﺼﺮﺍﹰ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ) ، ( Ïm÷ƒy‰tƒ tû÷üt/ﻭﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ) .. ( ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/
ùøÌ“tƒ `tBur ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB Çd`Éfø9$# z`ÏBur ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
] ( ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB çmø%É‹çR $tRÍ•öDr& ô`tã öNåk÷]ÏBﺳﺒﺄ ، [ ١٢ :ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
] ( ÈûüÎgßJø9$# É>#x‹yèø9$# ’Îû (#qèVÎ6s9 $tB |=ø‹tóø9$# tbqßJn=ôètƒ (#qçR%x. öq©9 br& •`Ågø:$# ÏMuZ¨•t7s? §•yz $£Jn=sù
tûïÌ•yz#uäur ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#ur ﺳﺒﺄ ، [ ١٤ :ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
] ( ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)ãBﺹ ..... [ ٣٨ – ٣٧ :ﻧﺮﻯ ﺃﻥﹼ ﺍﳉﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ
ﻛﺎﻧﻮﺍ ﻣﺴﺨﺮﻳﻦ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺑﺎﻟﺘﺎﱄ ﺍﺳﺘﺜﻨﺎﺀ ﺍﳉﻦ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻫﺬﺍ
ﺍﻟﺘﺴﺨﲑ ..
..ﻭﻋﺪﻡ ﺍﻣﺘﻼﻙ ﺍﳉﻦ ﺍﳌﺴﺨﺮ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻠﻤﺸﻴﺌﺔ ،ﺣﻘﻴﻘﺔ
) 5b$xÿÅ_ur Ÿ@ŠÏW»yJs?ur |=ƒÌ•»pt¤C `ÏB âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒ ﻧﺮﺍﻫﺎ ﻣﺆﻛﱠﺪﺓﹰ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
.. ( ٠٠٠٠٠ﻓﺎﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﻫﺆﻻﺀ ﺍﳉﻦ ، ﻫﻮ ﺿﻤﻦ 4 BM»u‹Å™#§‘ 9‘r߉è%ur É>#uqpgø:$%x.
ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﺼﺮﺍﹰ ،ﺃﻱ ﺃﻥﹼ ﺍﳉﻦ ﰲ ﻋﻤﻠﻬﻢ ﺍﻟﺬﻱ ﻗﺎﻣﻮﺍ ﺑﻪ ،
ﻛﺎﻧﻮﺍ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﺇﺭﺍﺩﻢ ،ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻣﺸﻴﺌﺔ ﳍﻢ ﰲ ﺫﻟﻚ ،ﻭﻣﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻫﻮ
ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) .. ( ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB çmø%É‹çR $tRÍ•öDr& ô`tã öNåk÷]ÏB ùøÌ“tƒ `tBur
١١٠ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
..ﻭﻭﺭﻭﺩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒﺬﻩ ﺍﻟﺼﻴﻐﺔ ،ﻫﻮ ﺗﺄﻛﻴﺪ
ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ،ﻓﻠﻮ ﺃﺗﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻳﻌﻤﻠﻮﻥ ﻟﻪ ﻣﺎ ﻳﺮﻳﺪ ( ،
ﻟﺘﺴﺮﺏ ﺍﺣﺘﻤﺎﻝ ﺍﻧﺘﻤﺎﺀ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻗﺎﻣﻮﺍ ﺑﻪ ﺇﱃ ﺩﻓﻌﻬﻢ ﻟﻸﺳﺒﺎﺏ ﺩﻓﻌﺎﹰ ﻣﻦ ﺫﺍﻢ ،
ﺑﺎﺗﺠﺎﻩ ﲢﻘﻴﻖ ﻣﺮﺍﺩ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..ﻭﻟﻜﻦ ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺼﻴﻐﺔ
ﺍﳌﺸﻴﺌﺔ ﺍﳌﻨﺴﻮﺑﺔ ﺇﱃ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ( âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺗﺴﺨﲑ
ﺍﳉﺎﻥﹼ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ،ﻻ ﳜﺘﻠﻒ ﻋﻦ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﺑﺎﻟﺘﺎﱄ
ﻓﻜﻞﱡ ﻣﺎ ﻋﻤﻠﻪ ﺍﳉﺎﻥﹼ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻫﻮ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺘﻪ
..
..ﻭﻫﺬﺍ ﺍﻟﺘﺴﺨﲑ ﻫﻮ – ﰲ ﺍﳊﻘﻴﻘﺔ – ﲤﻜﲔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
،ﻛﻲ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺍﳌﺎﻫﻴﺔ ﺍﻟﻨﺎﺭﻳﺔ ﺍﻟﱵ ﺧﻠﻖ ﻣﻨﻬﺎ ﺍﳉﻦ ، ﻭﺫﻟﻚ ﰲ ﺇﻃﺎﺭ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ
ﺍﻟﻜﺜﻴﻒ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﻠﻬﺬﻩ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺳﻘﻒ ﻳﺘﻌﻠﹼﻖ ﺑﺴﻘﻒ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺗﺘﺼﻒ ﺎ
ﺍﳌﺎﻫﻴﺔ ﺍﻟﻨﺎﺭﻳﺔ ..
..ﻭﻗﺪ ﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺴﻘﻒ ،ﰲ ﺍﻟﻌﺮﺽ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﻋﻔﺮﻳﺖ
ﻣﻦ ﺍﳉﻦ ﻣﻦ ﺃﺟﻞ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ،ﻭﺫﻟﻚ ﻋﱪ ﻣﻘﺎﺭﻧﺔ ﻣﺎ ﺑﲔ ﺻﻔﺎﺕ ﺍﳌﺎﻫﻴﺔ
ﺍﻟﻨﺎﺭﻳﺔ ،ﻭﻣﺎ ﺑﲔ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﻗﻮﺍﻧﲔ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ ،ﻭﻓﻮﻕ ﻗﻮﺍﻧﲔ
ﺍﳌﺎﻫﻴﺔ ﺍﻟﻨﺎﺭﻳﺔ ﺍﻟﱵ ﺧﻠﻖ ﻣﻨﻬﺎ ﺍﳉﺎﻥﹼ ..
tA$s% ÇÌÑÈ šúüÏJÎ=ó¡ãB ’ÎTqè?ù'tƒ br& Ÿ@ö6s% $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr& (#àsn=yJø9$# $pkš‰r'¯»tƒ tA$s% )
×ûüÏBr& ;“Èqs)s9 Ïmø‹n=tã ’ÎoTÎ)ur ( y7ÏB$s)¨B `ÏB tPqà)s? br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& Çd`Éfø9$# z`ÏiB ×MƒÌ•øÿÏã
4 y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s% ÇÌÒÈ
`tBur ( ã•àÿø.r& ÷Pr& ã•ä3ô©r&uä þ’ÎTuqè=ö6u‹Ï9 ’În1u‘ È@ôÒsù `ÏB #x‹»yd tA$s% ¼çny‰ZÏã #…•É)tGó¡ãB çn#uäu‘ $£Jn=sù
© ] ( ×LqÌ•x. @ÓÍ_xî ’În1u‘ ¨bÎ*sù t•xÿx. `tBur ( ¾ÏmÅ¡øÿuZÏ9 ã•ä3ô±o„ $yJ¯RÎ*sù t•s3xﺍﻟﻨﻤﻞ [ ٤٠ – ٣٨ :
١١١ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﺇﻥﹼ ﺳﻘﻒ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺧﻼﳍﺎ ﻫﺬﺍ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ ﺃﻥ ﻳﺄﰐ ﺑﻌﺮﺵ
ﻣﻠﻜﺔ ﺳﺒﺄ ،ﻫﻮ ﺿﻤﻦ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻻ ﺗﺘﻌﺪﻯ ﻗﻴﺎﻡ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻣﻘﺎﻣﻪ ..ﻭﻻ
ﺷﻚ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺎﻫﻴﺔ ﺧﻠﻖ ﻋﺎﱂ ﺍﳉﻦ ، ﻭﺍﳌﺴﺨﺮﺓ – ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ –
ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻭﲟﺸﻴﺌﺘﻪ ،ﻫﻲ ﻗﺪﺭﺓ ﻣﺬﻫﻠﺔ ،ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﻗﺪﺭﺗﻨﺎ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﻣﻊ
ﺣﻴﺜﻴﺎﺕ ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ..
..ﻭﺍﻟﻌﺮﺽ ﺍﻵﺧﺮ ﺍﳌﹸﻘﺪﻡ ﻣﻦ ﻗﺒﻞ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ،ﻫﻮ ﻋﺮﺽ
ﻟﻺﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ،ﺩﻭﻥ ﺯﻣﻦ ،ﺃﻭ ﺧﻼﻝ ﻓﺘﺮﺓ ﻻ ﺗﺘﻌﺪﻯ ﺍﺭﺗﺪﺍﺩ ﺍﻟﻄﺮﻑ ،ﻭﻫﺬﺍ
ﻳﺘﺒﻊ ﳊﻘﻴﻘﺔ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻢ ﻣﺴﺘﻤﺪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﳎﻲﺀ
ﻋﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ – ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻌﺮﺽ – ﻳﺘﻌﻠﹼﻖ ﺑﻘﻮﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻤﻪ ..
ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺒﻴﻦ ﻟﻨﺎ ) ﰲ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ( ﺇﱃ ﺃﻱ ﻋﺎﻟﹶﻢﹴ
ﻳﻨﺘﻤﻲ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ،ﻭﱂ ﻳﺒﻴﻦ ﻟﻨﺎ ﻣﻦ ﻫﻮ ،ﻓﻤﻬﻤﺎ ﻛﺎﻥ ﻭﻣﻬﻤﺎ
ﻛﺎﻥ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ،ﻓﺈﻥﹼ ﺍﻟﻌﺮﺽ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻋﻠﹾﻢﹺ ﺍﻟﻜﺘﺎﺏ ،ﻭﻻ
ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺎﻫﻴﺔ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ..ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﻌﺮﺽ ﺍﻷﻭﻝ ﺑﻴﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﺃﻥﹼ
ﻣﻘﺪﻣﻪ ﻋﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ ، ﻷﻧﻪ ﻋﺮﺽ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﻟﻄﺎﻗﺔ ﺍﻟﻨﺎﺭﻳﺔ ﺍﻟﱵ ﺧﻠﻖ ﻣﻨﻬﺎ
ﻋﺎﱂ ﺍﳉﻦ ، ﻭﺍﳌﺴﺨﺮﺓ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﲟﺸﻴﺌﺘﻪ ..
ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳉﺎﻥﱡ ﺍﳌﺴﺨﺮﻭﻥ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺍﳉﺎﻥﹼ
ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﳉﺎﻥﱡ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻻ ﳝﻠﻜﻮﻥ ﻋﻠﹾﻢ ﺍﻟﻜﺘﺎﺏ ،ﻭﺇﻻﹼ ﳌﺎ ﻛﺎﻧﻮﺍ ﻛﺎﻓﺮﻳﻦ
..ﻓﺈﻧﻨﺎ ﻧﺴﺘﻨﺘﺞ ﺃﻥﹼ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳉﻦ..
ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ،ﺍﻟﺘﻮﺍﺯﻥﹶ ﺍﻟﺘﺎﻡ ﺑﲔ ﻋﺮﺽ
ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ ، ﻭﺑﲔ ﻋﺮﺽ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ..ﻓﻜﻞﱞ ﻗﺪﻡ ﺳﻘﻒ ﻣﺎ
ﻋﻨﺪﻩ ،ﻭﻛﺎﻣﻞﹶ ﺍﺳﺘﻄﺎﻋﺘﻪ ،ﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳﺔ ]] ﺣﺴﺐ ﺍﻷﲜﺪﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( [[ ﻟﻠﻨﺼﻴﻦ ﺍﻟﻘﺮﺁﻧﻴﲔ ﺍﳌﺼﻮﺭﻳﻦ ﳍﺬﻳﻦ
ﺍﻟﻌﺮﺿﲔ ﻣﺘﺴﺎﻭﻳﺔ ﲤﺎﻣﺎﹰ ..
١١٢ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
’ÎoTÎ)ur ( y7ÏB$s)¨B `ÏB tPqà)s? br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& Çd`Éfø9$# z`ÏiB ×MƒÌ•øÿÏã tA$s% )
“ ٣٣٤ = ( û× üBÏ &r
) ; qÈ
s 9s mÏ ‹ø =n ã
t
y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s% )
٣٣٤ = ( 4 7
y ùè •ö Û
s
ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﲢﻮﻱ ﺍﻟﻌﺮﺽ ﺍﻟﺜﺎﱐ ،ﻭﺍﻟﺬﻱ ﻣﻦ ﺧﻼﻟﻪ ﰎﹼ
ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ،ﺗﺼﻮﺭ ﻣﺴﺄﻟﺔﹰ ﻛﺎﻣﻠﺔﹰ ،ﻭﺑﺎﻟﺘﺎﱄ ﻣﺘﻌﻠﹼﻘﺔ ﲟﻌﺠﺰﺓ ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ )
ﻣﻌﺠﺰﺓ ﺍﻟﻌﺪﺩ ، ( ١٩ﺃﻱ ﺃﻥﹼ ﳎﻤﻮﻉ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳﺔ ﳊﺮﻭﻓﻬﺎ ) ﺣﺴﺐ ﺍﻷﲜﺪﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﳌﹸﻜﺘﺸﻔﺔ ( ﻣﻦ ﺍﳌﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﺎﻣﺔ ﻟﻠﻌﺪﺩ ) .. ( ١٩
y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s% )
( ã•àÿø.r& ÷Pr& ã•ä3ô©r&uä þ’ÎTuqè=ö6u‹Ï9 ’În1u‘ È@ôÒsù `ÏB #x‹»yd tA$s% ¼çny‰ZÏã #…•É)tGó¡ãB çn#uäu‘ $£Jn=sù 4 y7èùö•sÛ
٥٢ × ١٩ = ٩٨٨
..ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﺴﺨﲑ ﺍﳉﻦ ﰲ ﻋﺎﳌﻨﺎ – ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ – ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺴﺨﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﱂ ﺗﺪﺭﻙ ﺍﳉﺰﺋﻴﺎﺕ ﺇﺩﺭﺍﻛﺎﹰ
ﺳﻠﻴﻤﺎﹰ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺎﺩﻱ ،ﺑﺪﻟﻴﻞ ﺃﻧﻬﺎ ﱂ ﺗﻌﻠﻢ ﲟﻮﺕ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻻﹼ ﺑﻌﺪ
ﺃﻥ ﺃﻛﻠﺖ ﺩﺍﺑﺔﹸ ﺍﻷﺭﺽ ﻣﻨﺴﺄﺗﻪ ..ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻦ ﱂ ﳝﻠﻚ ﻣﺸﻴﺌﺔ ﺣﱴ
ﺿﻤﻦ ﺇﻃﺎﺭ ﺗﺴﺨﲑﻩ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ ..
١١٣ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ã@à2ù's? ÇÚö‘F{$# èp-/!#yŠ žwÎ) ÿ¾ÏmÏ?öqtB 4’n?tã öNçl°;yŠ $tB |NöqyJø9$# Ïmø‹n=tã $uZøŠŸÒs% $£Jn=sù )
É>#x‹yèø9$# ’Îû (#qèVÎ6s9 $tB |=ø‹tóø9$# tbqßJn=ôètƒ (#qçR%x. öq©9 br& •`Ågø:$# ÏMuZ¨•t7s? §•yz $£Jn=sù ( ¼çms?r'|¡YÏB
] ( ÈûüÎgßJø9$#ﺳﺒﺄ [ ١٤ :
..ﻭﻫﻨﺎﻙ ﺧﺼﻮﺻﻴﺔﹲ ﺃﹸﺧﺮﻯ ﺃﹸﻋﻄﻴﺖ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻫﻲ ﺗﺴﺨﲑ ﺍﳉﺒﺎﻝ
ﻳﺴﺒﺤﻦ ﻣﻌﻪ ﻭﺍﻟﻄﲑ ..
) ] ( šúüÎ=Ïè»sù $¨Zà2ur 4 uŽö•©Ü9$#ur z`ósÎm7|¡ç„ tA$t7Éfø9$# yŠ¼ãr#yŠ yìtB $tRö•¤‚y™urﺍﻷﻧﺒﻴﺎﺀ :
[ ٧٩
) * y‰ƒÏ‰ptø:$# çms9 $¨Ys9r&ur ( uŽö•©Ü9$#ur ¼çmyètB ’Î1Íirr& ãA$t7Éf»tƒ ( WxôÒsù $¨ZÏB yŠ¼ãr#yŠ $oY÷•s?#uä ô‰s)s9ur
( ] ﺳﺒﺄ [ ١٠ :
$¯RÎ) ÇÊÐÈ ë>#¨rr& ÿ¼çm¯RÎ) ( ω÷ƒF{$# #sŒ yŠ¼ãr#yŠ $tRy‰ö7tã ö•ä.øŒ$#ur tbqä9qà)tƒ $tB 4’n?tã ÷ŽÉ9ô¹$# )
™Ò>#¨rr& ÿ¼ã&©! @@ä. ( Zou‘qà±øtxC uŽö•©Ü9$#ur ÇÊÑÈ É-#uŽõ°M}$#ur ÄcÓÅ´yèø9$$Î/ z`ósÎm7|¡ç„ ¼çmyètB tA$t7Ågø:$# $tRö•¤‚y
( ] ﺹ [ ١٩ – ١٧ :
..ﻭﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﱢﻢ ﻣﻨﻄﻖ ﺍﻟﻄﲑ ،ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﻭﺭﺙ ﺃﺑﺎﻩ
) ﺩﺍﻭﺩ ( ﻋﻠﱢﻢ ﻫﺬﺍ ﺍﳌﻨﻄﻖ ..
`ÏB $uZ•Ï?ré&ur ÎŽö•©Ü9$# t,ÏÜZtB $oYôJÏk=ãæ â¨$¨Z9$# $yg•ƒr'¯»tƒ tA$s%ur ( yŠ¼ãr#yŠ ß`»yJøŠn=ß™ y^Í‘urur )
] ( ßûüÎ7ßJø9$# ã@ôÒxÿø9$# uqçlm; #x‹»yd ¨bÎ) ( >äóÓx« Èe@ä.ﺍﻟﻨﻤﻞ [ ١٦ :
..ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ – ﺗﺴﺨﲑ ﺍﳉﺒﺎﻝ ﻟﻠﺘﺴﺒﻴﺢ ﻣﻊ ﺩﺍﻭﺩ ،ﻭﺗﻌﻠﻴﻢ ﻣﻨﻄﻖ
ﺍﻟﻄﲑ – ﲣﺘﻠﻒ ﲤﺎﻣﺎﹰ ﻋﻦ ﲡﺴﺪ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﳉﻦ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
..ﻓﻔﻲ ﺣﲔ ﺃﻥﹼ ﲡﺴﺪ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﳉﻦ ﻫﻮ ﺧﺮﻕ ﻟﻨﺎﻣﻮﺱ ﻣﺎﻫﻴﺔ ﻋﺎﱂ ﺍﳉﻦ ﻛﻤﺎ ﺭﺃﻳﻨﺎ
،ﻓﺈﻥﹼ ﺗﺴﺨﲑ ﺍﳉﺒﺎﻝ ﻟﻠﺘﺴﺒﻴﺢ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺗﻌﻠﹼﻢ ﻣﻨﻄﻖ ﺍﻟﻄﲑ ،ﻟﻴﺲ ﺧﺮﻗﹰﺎ
ﻟﻨﺎﻣﻮﺱ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻭﺇﻧﻤﺎ ﺧﺮﻕ ﻟﻠﺤﺠﺎﺏ ﺍﻟﺬﻱ ﻳﻔﺼﻠﻨﺎ – ﻭﳓﻦ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ –
ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻛﻬﺎ ..
١١٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﻓﺎﳉﺒﺎﻝ – ﺷﺄﺎ ﺷﺄﻥ ﺃﻱ ﺷﻲﺀٍ – ﺗﺴﺒﺢ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ..ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﺎﻣﻮﺱ ،
ﻭﻟﻜﻨﻨﺎ ﻻ ﻧﻔﻘﻪ ﻫﺬﺍ ﺍﻟﺘﺴﺒﻴﺢ ..
@ßxÎm7|¡ç„ žwÎ) >äóÓx« `ÏiB bÎ)ur 4 £`ÍkŽÏù `tBur ÞÚö‘F{$#ur ßìö7¡¡9$# ßNºuq»uK¡¡9$# ã&s! ßxÎm6|¡è )
] ( #Y‘qàÿxî $¸JŠÎ=ym tb%x. ¼çm¯RÎ) 3 öNßgys‹Î6ó¡n@ tbqßgs)øÿs? žw `Å3»s9ur ¾Ínω÷Kpt¿2ﺍﻹﺳﺮﺍﺀ [ ٤٤ :
) &ô‰s% @@ä. ( ;M»¤ÿ¯»|¹ çŽö•©Ü9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’Îû `tB ¼çms9 ßxÎm7|¡ç„ ©!$# ¨br& t•s? óOs9r
ﻗﺪ ﻭﺿﻊ ﺑﲔ ﻳﺪﻱ ﻣﻠﻜﺔ ﺳﺒﺄ ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻟﻜﻦ ﻣﻠﻜﺔ ﺳﺒﺄ ﱂ ﺘﺪ ﺇﱃ
ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ﻛﻤﺎ ﺍﻫﺘﺪﻯ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ،ﺑﺴﺒﺐ ﻛﻔﺮﻫﺎ
ﻭﺻﺪﻫﺎ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ..
) )ÇËÌÈ ÒOŠÏàtã î¸ö•tã $olm;ur &äóÓx« Èe@à2 `ÏB ôMuŠÏ?ré&ur öNßgà6Î=ôJs? Zor&t•øB$# ‘N‰y`ur ’ÎoTÎ
öNßgn=»yJôãr& ß`»sÜø‹¤±9$# ãNßgs9 z`-ƒy—ur «!$# Èbrߊ `ÏB ħôJ¤±=Ï9 tbr߉àfó¡o„ $ygtBöqs%ur $yg›?‰y`ur
) ] ( tûïÌ•Ïÿ»x. 7Qöqs% `ÏB ôMtR%x. $pk¨XÎ) ( «!$# Èbrߊ `ÏB ߉ç7÷è¨? MtR%x. $tB $yd£‰|¹urﺍﻟﻨﻤﻞ
[ ٤٣ :
..ﻭﺫﻭ ﺍﻟﻘﺮﻧﲔ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ – ﺃﻳﻀﺎﹰ – ﻣﻦ ﻛﻞﱢ ﺷﻲﺀٍ ﺳﺒﺒﺎﹰ ﻳﺘﻮﺻﻞ ﻣﻦ ﺧﻼﻟﻪ
ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،ﻭﺍﺳﺘﺨﺪﻡ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﺳﺘﺨﺪﺍﻣﺎﹰ ﺳﻠﻴﻤﺎﹰ ﻛﻤﻔﺎﺗﻴﺢ ﻻﻛﺘﺸﺎﻓﺎ
ﺕ
ﺟﺪﻳﺪﺓ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎﹰ ﺳﻠﻚ ﺳﺒﺒﺎﹰ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻫﺎ ﻟﻠﻮﺻﻮﻝ
ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ..ﻭﻫﻜﺬﺍ ..ﻓﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻫﺎ ،ﻫﻲ ﻣﻘﺪﻣﺎﺕ ﻳﺴﲑ
ﺎ ﺇﱃ ﻧﺘﺎﺋﺞ ﻭﺍﻛﺘﺸﺎﻓﺎﺕ ، ﻭﻣﻦ ﰒﹼ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺃﺳﺒﺎﺑﺎﹰ ﻭﻣﻘﺪﻣﺎﺕ ﻟﻨﺘﺎﺋﺞ ﺟﺪﻳﺪﺓ
..
) $¨Y©3tB $¯RÎ) ÇÑÌÈ #·•ò2ÏŒ çm÷ZÏiB Nä3øŠn=tæ (#qè=ø?r'y™ ö@è% ( Èû÷ütRö•s)ø9$# “ÏŒ `tã š•tRqè=t«ó¡o„ur
yìt7ø?r& §NèO .............. ÇÑÎÈ $·7t6y™ yìt7ø?r'sù ÇÑÍÈ $Y7t6y™ &äóÓx« Èe@ä. `ÏB çm»oY÷•s?#uäur ÇÚö‘F{$# ’Îû ¼çms9
ﲟﺎ ﳛﻤﻠﻪ ﻣﻦ ﺃﺩﻟﹼﺔ ﻭﻣﻔﺎﺗﻴﺢ ﻟﺘﺒﻴﺎﻥ ﻛﻞﱢ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻳﺴﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺃﻳﺪﻳﻨﺎ
ﻟﻠﺬﻛﺮ ] ( 9•Ï.£‰•B `ÏB ö@ygsù Ì•ø.Ïe%#Ï9 tb#uäö•à)ø9$# $tR÷Žœ£o„ ô‰s)s9ur ) :ﺍﻟﻘﻤﺮ .. [ ١٧ :
..ﻓﻬﻞ ﺗﻘﺼﲑﻧﺎ ﰲ ﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﰲ ﺍﻛﺘﺸﺎﻑ ﻣﻔﺎﺗﻴﺢ ﺗﺒﻴﺎﻥ ﻛﻞﱢ ﺷﻲﺀٍ ،
ﺍﻟﱵ ﳛﻤﻠﻬﺎ ،ﻭﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ﻹﺩﺭﺍﻙ ﺣﻘﺎﺋﻖ ﺍﻟﻜﻮﻥ ..ﻫﻞ ﻫﺬﺍ ﺍﻟﺘﻘﺼﲑ )
ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﻋﺪﻡ ﺭﺅﻳﺔ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ( ﻳﻌﲏ ﻋﺪﻡ ﲪﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺘﺒﻴﺎﻥ ﺍﻟﺬﻱ
ﳛﻤﻠﻪ ؟! ..
ﺇﻥﹼ ﺍﳌﺘﺪﺑﺮ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺮﻯ ﻣﻦ ﻫﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ ﺣﺴﺐ ﺩﺭﺟﺔ ﺗﺪﺑﺮﻩ ..ﻭﻏﲑ
ﺍﳌﺘﺪﺑﺮ ﻻ ﻳﺮﻯ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ ،ﻭﳛﺴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳎﺮﺩ ﻧﺺ ﳛﻤﻞ ﺃﺣﻜﺎﻣﺎﹰ ﻓﻘﻬﻴﺔﹰ ﻟﻴﺲ
ﺇﻻﹼ ..
ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﹼ ﻣﻠﻜﺔ ﺳﺒﺄ ﱂ ﺘﺪ ﺇﱃ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻔﺎﺗﻴﺢ ﻛﻞﱢ ﺷﻲﺀٍ ﺍﻟﱵ ﺃﹸﻭﺗﻴﺖ
ﳍﺎ ،ﻛﻤﺎ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ،ﻭﻛﻤﺎ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ،
ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻛﻔﺮﻫﺎ ﻭﺻﺪﻫﺎ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ..
..ﳓﻦ ﺍﻟﺒﺸﺮ – ﲨﻴﻌﺎﹰ – ﺳﺨﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺍﻷﺳﺒﺎﺏ ) ﻭﻣﻔﺎﺗﻴﺤﻬﺎ (
ﺿﻤﻦ ﺇﻃﺎﺭ ﺧﻼﻓﺘﻨﺎ ﰲ ﺍﻷﺭﺽ ﻧﺘﻴﺠﺔ ﲪﻠﻨﺎ ﻟﻸﻣﺎﻧﺔ ..ﻓﻬﻞ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ) ﺃﻓﺮﺍﺩﺍﹰ ﻭﺃﳑﺎﹰ
ﻋﱪ ﺍﻟﺰﻣﻦ ( ﺗﺪﺑﺮﻭﺍ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﲢﻜﻢ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﺪﺑﺮ ﺫﺍﺗﻪ ؟ ..ﻭﻫﻞ
ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﺍﺳﺘﺨﺪﻣﻮﺍ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﻻﺳﺘﺨﺪﺍﻡ ﺫﺍﺗﻪ ؟ ..ﻭﺣﱴ ﺍﻟﺬﻳﻦ ﺗﺴﺎﻭﻭﺍ ﰲ
ﺍﻛﺘﺸﺎﻑ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﰲ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ،ﻫﻞ ﲨﻴﻌﻬﻢ ﺃﺩﺭﻛﻮﺍ ﺣﻘﻴﻘﺔﹶ ﺍﳌﹸﺴﺒﺐ ﺍﻟﺬﻱ
ﻳﻘﻒ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﻳﺴﺨﺮﻫﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﺍﻹﺩﺭﺍﻙ ﺫﺍﺗﻪ ؟ ..
ﺇﻥﹼ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺍﻟﻠﺬﻳﻦ ﺃﹸﻭﺗﻴﺎ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀٍ ،ﻛﻮﻤﺎ ﻧﺒﻴﲔ
ﺍﺳﺘﻔﺎﺩﺍ ﺃﻛﱪ ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳌﻔﺎﺗﻴﺢ ﺍﻟﱵ ﺳﺨﺮﺕ ﺑﲔ ﺃﻳﺪﻳﻬﻤﺎ ،ﻭﺫﻟﻚ ﻋﻠﻰ ﻧﻘﻴﺾﹴ ﻣﻦ
ﻣﻠﻜﺔ ﺳﺒﺄ ،ﻭﺑﻌﻤﻖﹴ ﺃﻛﱪ ﻣﻦ ﺍﺳﺘﻔﺎﺩﺓ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ..ﻓﻜﻠﹼﻤﺎ ﺍﺭﺗﻘﻰ ﺍﻹﻧﺴﺎﻥ ﰲ ﺧﻼﺻﻪ
ﷲ ﺗﻌﺎﱃ ،ﻛﻠﹼﻤﺎ ﺍﺭﺗﻘﻰ ﺃﻛﺜﺮ ﰲ ﺇﺩﺭﺍﻙ ﺣﻘﺎﺋﻖ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﺍﻟﻌﻜﺲ
ﺑﺎﻟﻌﻜﺲ ..
١١٧ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
..ﻓﺪﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺍﻃﹼﻠﻌﺎ ﻋﻠﻰ ﻛﻞﱢ ﺃﻭﺟﻪ ﺍﻹﺩﺭﺍﻙ ،ﻭﺍﺣﺘﻤﺎﻻﺎ
ﻣﺎ ﺑﲔ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﳉﺰﺋﻴﺎﺕ ،ﻣﻦ ﺃﺷﻒ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ ﺃﻛﺜﻔﻬﺎ :
] – [ ١ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﺍﻹﳚﺎﰊ ﺍﳋﺎﻟﺺ ﻟﻠﻜﻠﻴﺎﺕ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ
،ﻣﻦ ﺧﻼﻝ ﻋﻼﻗﺘﻬﻤﺎ ﻣﻊ ﺍﳌﻼﺋﻜﺔ ﻋﱪ ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ ﳍﻤﺎ ﻛﻮﻤﺎ ﻧﺒﻴﲔ ..
] – [ ٢ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺴﻠﱯ ﺍﳋﺎﻟﺺ ﻟﻠﻜﻠﻴﺎﺕ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ
،ﻣﻦ ﺧﻼﻝ ﺗﺴﺨﲑ ﺷﻴﺎﻃﲔ ﺍﳉﻦ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
] – [ ٣ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻔﻄﺮﻳﺔ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﺗﺪﺭﻙ ﺍﳉﺰﺋﻴﺎﺕ ﺩﻭﻥ
ﺇﺩﺭﺍﻙ ﺍﻟﻜﻠﻴﺎﺕ ،ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﻌﻠﻤﻬﻤﺎ ﻣﻨﻄﻖ ﺍﻟﻄﲑ ..
] – [ ٤ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻔﻄﺮﻳﺔ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﻟﱵ ﻻ ﺗﺪﺭﻙ ﺍﳉﺰﺋﻴﺎﺕ ﻭﻻ
ﺍﻟﻜﻠﻴﺎﺕ ،ﻣﻦ ﺧﻼﻝ ﺗﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
] – [ ٥ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﱵ ﻫﻲ ﻧﺘﻴﺠﺔ ﻹﺩﺭﺍﻙ ﺍﳉﺰﺋﻴﺎﺕ ﻛﻮﻤﺎ ﻣﻦ
ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻳﺪﺭﻛﻮﻥ ﺍﳉﺰﺋﻴﺎﺕ ﻭﻳﻨﻄﻠﻘﻮﻥ ﻣﻨﻬﺎ ﺑﻌﻘﻮﳍﻢ – ﻛﻤﻘﺪﻣﺎﺕ – ﳓﻮ ﺇﺩﺭﺍﻙ
ﺍﻟﻜﻠﻴﺎﺕ ..
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺗﺴﺨﲑ ﺍﳉﻦ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻫﻮ
ﺍﳊﻠﻘﺔ ﺍﻟﱵ ﺗﻜﻤﻞ ﻣﺴﺄﻟﺔ ﺍﻻﻃﹼﻼﻉ – ﻟﻠﺒﺸﺮ – ﻋﻠﻰ ﺃﻭﺟﻪ ﺍﻹﺩﺭﺍﻙ ﺍﳌﺨﺘﻠﻔﺔ ،
ﻭﺍﺣﺘﻤﺎﻻﺎ ﻣﺎ ﺑﲔ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ..ﻭﻫﻮ ﺍﳊﻠﻘﺔ ﺍﻟﱵ ﺗﻜﻤﻞ ﺩﻭﺭﺍﻥ ﺍﳌﺴﺄﻟﺔ ﻣﻦ
ﺃﺷﻒ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ ﺃﻛﺜﻔﻬﺎ ..ﻭﻫﻮ ﺍﳊﻠﻘﺔ ﺍﻟﱵ ﺗﻜﻤﻞ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻟﺪﺍﻭﺩ
ﻭﺳﻠﻴﻤﺎﻥ ) ﳎﻤﻮﻉ ﺍﺳﺘﻔﺎﺩﺗﻴﻬﻤﺎ ( ﻣﻦ ﻣﻔﺎﺗﻴﺢ ﻛﻞﱢ ﺷﻲﺀٍ ،ﺗﻠﻚ ﺍﳌﻔﺎﺗﻴﺢ ﺍﻟﱵ ﺁﺗﺎﳘﺎ ﺍﷲُ
ﺗﻌﺎﱃ ﺇﻳﺎﻫﺎ ..
ﻓﻠﻮ ﱂ ﻳﺘﺠﺴﺪ ﺷﻴﺎﻃﲔ ﺍﳉﻦ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻱ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻻﻓﺘﻘﺮ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺴﻠﱯ ﺍﳋﺎﻟﺺ ﻟﻠﻜﻠﻴﺎﺕ ﺩﻭﻥ ﺇﺩﺭﺍﻙ
ﺍﳉﺰﺋﻴﺎﺕ ،ﻭﻻﻓﺘﻘﺮ ﺇﱃ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺣﻠﻘﺔ ﺗﻘﻊ ﺑﲔ ﺃﺷﻒ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺃﻛﺜﻔﻬﺎ ،ﻭﳌﺎ
ﺍﻛﺘﻤﻠﺖ ﻣﺴﺄﻟﺔ ﺍﺳﺘﻔﺎﺩﺗﻪ ﻣﻦ ﲨﻴﻊ ﺟﻮﺍﻧﺐ ﺍﻹﺩﺭﺍﻙ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻔﺎﺗﻴﺢ ﺍﻟﱵ ﺁﺗﺎﻫﺎ ﺍﷲُ
ﺗﻌﺎﱃ ﺇﻳﺎﻩ ﻭﺩﺍﻭﺩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ..
١١٨ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
ﺇﻥﹼ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻴﺴﺖ ﳎﺮﺩ ﺳﺮﺩ ﺗﺎﺭﳜﻲ ، ﻣﻦ ﺃﺟﻞ ﻋﺒﺮﹴ ﳏﺪﺩﺓ ﻻ ﲣﺮﺝ ﻋﻦ
ﺇﻃﺎﺭ ﺇﺩﺭﺍﻛﻨﺎ ﺍﶈﺪﻭﺩ ..ﺇﻧﻬﺎ ﺗﻔﺼﻴﻞﹲ ﻟﻜﻞﱢ ﺷﻲﺀٍ ،ﻭﺇﺣﺎﻃﺔﹲ ﻟﻠﻤﺴﺎﺋﻞ ﻣﻦ ﺑﺪﺍﻳﺘﻬﺎ ﺇﱃ
ﺎﻳﺘﻬﺎ ..
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&( ¸x‹Î6y™ ‘@|Êr& öNèd ö@t/ ( ÄN»yè÷RF{$%x. žwÎ) öNèd ÷bÎ) 4 šcqè=É)÷ètƒ ÷rr& šcqãèyJó¡o„ öNèduŽsYò2r
] ﺍﻟﻔﺮﻗﺎﻥ [ ٤٤ – ٤٣ :
) ] ( ÎŽ•Ïè¡¡9$# É=»ptõ¾r& þ’Îû $¨Zä. $tB ã@É)÷ètR ÷rr& ßìyJó¡nS $¨Zä. öqs9 (#qä9$s%urﺍﳌﻠﻚ [ ١٠ :
..ﻭﻫﻜﺬﺍ ..ﳌﹼﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﲪﻞﹶ ﺍﻷﻣﺎﻧﺔ ،
ﻭﺑﺎﻟﺘﺎﱄ ﺍﳋﻼﻓﺔ ﰲ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ،ﻛﺎﻥ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺍﹸﺧﺘﺺ ﺑﺎﻟﻌﻘﻞ ..
..ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺘﺼﻒ ﺑﺎﻟﺰﻭﺟﻴﺔ ﺍﻟﱵ ﲡﻤﻊ ﺍﻟﻨﻔﺲ
ﺍﺮﺩﺓﹶ ﻣﻊ ﺍﳉﺴﺪ ﺍﳌﺎﺩﻱ ، ﻓﺈﻧﻪ ﺍﻟﻮﺣﻴﺪ – ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ – ﺍﻟﺬﻱ ﳝﻠﻚ
ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﺇﺩﺭﺍﻛﻪ ﻟﻠﻜﻠﻴﺎﺕ ﻭﺍﳉﺰﺋﻴﺎﺕ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ،ﻭﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻹﺭﺍﺩﺓ
ﻭﺍﳌﺸﻴﺌﺔ ..
..ﻋﺎﱂ ﺍﳉﻦ ﺣﻘﻴﻘﺔﹲ ﺃﻛﹼﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ،ﻋﱪ ﻧﺼﻮ ﹴ
ﺹ
ﺻﺮﳛﺔ ﻻ ﲢﺘﻤﻞ ﺃﻱ ﺗﺄﻭﻳﻞﹴ ﻹﻧﻜﺎﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ،ﻭﻋﱪ ﺇﺣﺎﻃﺔ ﻛﺎﻣﻠﺔ ﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﲝﻴـﺚ
ﺗﺴﻘﻂ ﺃﻱ ﺗﺄﻭﻳﻞﹴ ﻓﺎﺳﺪ ﺧﺎﺭﺝ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ..
..ﻭﻟﻜﻦ ﺑﻌﻀﻬﻢ ﺍﳓﺮﻑ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺩﻟﹼﺔ ﻭﻣﻌـﺎﻥ ﳍـﺬﻩ
ﺍﳌﺴﺄﻟﺔ ،ﻭﻓﻖ ﳏﻮﺭﻳﻦ ﻣﺘﻌﺎﻛﺴﲔ ..ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺗﺼﻮﺭ ﻛﺎﺋﻨﺎﺕ ﻫـﺬﺍ ﺍﻟﻌـﺎﻟﹶﻢ
ﺗﺼﻮﺭﺍﹰ ﺣﺴﻴﺎﹰ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻣﻦ ﺳﻠﻄﺎﻥ ،ﻋﱪ ﺗﻠﻔﻴﻖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻷﺳﺎﻃﲑ ﺍﳋﺎﺻـﺔ
ﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻭﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ ﻋﱪ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﳌﺼﻮﺭﺓ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﺗﺄﻭﻳﻼﹰ ﻣﻨﺎﻗﻀﺎﹰ ﺣﱴ ﻟﻠﺤﺪ ﺍﻷﺩﱏ ﳑﺎ ﻳﺪﺭﻛﻪ ﺍﻟﻌﻘﻞ ﻣﻦ ﺩﻻﻻﺕ ﻫﺬﻩ
ﺍﻟﻨﺼﻮﺹ ،ﻛﻤﺎ ﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ..
..ﻓﺴﻨﺘﻌﺮﺽ ﺇﱃ ﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ ،ﻓﻨﺒﻴﻨﻬﺎ ،ﻭﻧﺒﻴﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ
ﺃﺩﻟﹼﺔ ﻭﻣﻌﺎﻥ ﺗﺰﻳﻞ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ..
..ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﻨﺎ ﺑﺮﺩﻧﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﻧﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳋﺮﺍﻓﻴﺔ ،ﺍﻟـﱵ
ﻳﻘﺪﻣﻬﺎ ﺑﻌﻀﻬﻢ – ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳉﻦ – ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﺘﻤﺪﻳﻦ ﰲ ﺫﻟﻚ ﻋﻠﻰ
ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺍﻷﻗﺎﻭﻳﻞ ..ﺇﻥﹼ ﻛﻞﱠ ﻣﺎ ﻻ ﳛﻤﻞ ﻟﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ،ﻳﻌﺘـﱪ ﻣﺴـﺄﻟﺔﹰ
ﻇﻨﻴﺔ ﺧﺎﺿﻌﺔ ﻟﻠﻌﻘﻞ ﺍﳌﺘﺪﺑﺮ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻳﻜﻔﱠﺮ ﺃﻭ ﻳﻼﻡ ﻣﻦ ﻻ ﻳﻌﺘﻘﺪ ﺎ ..
ﻭﰲ ﺭﺩﻧﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺳﻨﻨﻄﻠﻖ ﻭﻓﻖ ﻣﻨﻬﺠﻴﺔ ﺛﺎﺑﺘﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﺘﺎﻟﻴﺔ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٢٢ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
] – [ ١ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻞﱞ ﻻ ﻳﺘﺠﺰﺃ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻞﱡ ﺻﻮﺭﺓ ﻗﺮﺁﻧﻴﺔ ٍ ﻷﻱ ﻣﺴﺄﻟﺔ–
ﻛﻤﺴﺄﻟﺔ ﺍﳉﻦ – ﺗﻔﻬﻢ ﺩﻻﻻﺎ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻨﺎﻇﲑ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﺼﻮﺭ
ﺍﳉﻮﺍﻧﺐ ﺍﻷُﺧﺮﻯ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
] – [ ٢ﻋﺪﻡ ﲡﺰﺋﺔ ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻷﻱ ﻣﺴﺄﻟﺔ ،ﻭﻷﻱ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴـﺔ ،ﻷﻥﹼ
ﲡﺰﺋﺔ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﲡﻌﻞ ﻣﻨﻬﺎ ﻣﺘﻌﺎﺭﺿﺔ ﻣﺎ ﺑﲔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻟﻠﻤﺴﺄﻟﺔ ﺫﺍﺎ ..
] – [ ٣ﻛﻞﱡ ﺗﺄﻭﻳﻞﹴ ﻷﻱ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴﺔ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻇﺎﻫﺮ ﺩﻻﻻﺎ ﻭﻣﻌﺎﻧﻴﻬـﺎ ،ﻫـﻮ
ﺗﺄﻭﻳﻞﹲ ﻓﺎﺳﺪ .. ﻓﺎﻟﻌﻤﻖ ﺍﻟﺒﺎﻃﻦ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ )) ﻭﳎﺎﺯﺍﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﻳﻌﺘﻘﺪ ﺑﺎـﺎﺯ
(( ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﻋﻤﻘﻬﺎ ﺍﻟﻈﺎﻫﺮ ،ﺑﻞ ﻳﺘﻜﺎﻣﻞ ﻣﻌﻪ ..
] – [ ٤ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻴﺴﺖ ﺣﺠﺔﹰ ﻋﻠﻰ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ،ﻷﻥﹼ ﻫـﺬﻩ
ﺍﻟﻘﻮﺍﻣﻴﺲ ﺗﺄﺧﺬ ﺍﳌﺄﺧﺬﹶ ﺫﺍﺗﻪ ﲜﻤﻴﻊ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﱵ ﻣﻨـﻬﺎ ﻣـﺎ ﻫـﻮ ﻭﺿـﻌﻲ
ﺍﺻﻄﻼﺣﻲ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ،ﻭﻫﻲ ﺑﺬﻟﻚ ﻻ ﺗﻤﻴﺰ ﺑﲔ ﺍﳌﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻛﻤﻔـﺮﺩﺓ ﻓﻄﺮﻳـﺔ
ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﲔ ﺍﳌﻔﺮﺩﺓ ﺍﻟﻮﺿﻌﻴﺔ ..
..ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺮﺏ ﺍﺎﺯﻱ ﻟﻠﻤﻔﺮﺩﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ – ﺳﻮﺍﺀٌ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟـﻨﺺ
ﺍﻟﻘﺮﺁﱐ ﺃﻡ ﺑﻌﺪ ﻧﺰﻭﻟﻪ – ﻭﻓﻖ ﺩﻻﻻﺕ ﺗﺘﺒﻊ ﻹﺩﺭﺍﻛﻬﻢ ﺍﳊﻀﺎﺭﻱ ﰲ ﻋﺼﺮﹴ ﻣﺎ ،ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ
ﺃﻥﹼ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺃﺻﺒﺢ ﺣﺠﺔﹰ ﻋﻠﻰ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ..ﺇﻥﹼ
ﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻓﺪﻻﻻﺕ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻫﻲ ﺍﳊﺠﺔ ﻭﺍﳌﻌﻴﺎﺭ ﻟـﺪﻻﻻﺕ
ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ..
] – [ ٥ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻜﻠﻴﺘﻪ ﻣﻌﻴﺎﺭ ﳌﻌﺮﻓﺔ ﻛﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﺳﻢ ﺫﺍﺕ ﺃﻡ ﺍﺳـﻢ
ﺻﻔﺔ ،ﻣﻊ ﺿﺮﻭﺭﺓ ﺗﻘﺪﱘ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻘﺮﺁﱐ ﰲ ﺫﻟﻚ ..
..ﻭﳓﻦ ﰲ ﺗﺒﻴﺎﻧﻨﺎ ﳍﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ،ﻭﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ ،ﻻ ﻧﻮﺟﻪ ﻛﻼﻣﻨﺎ ﻟﻔﺮﺩ ﳏﺪﺩ ، ﻭﻻ
ﻧﻨﺘﻘﺺ ﻣﻦ ﺃﻱ ﻛﺎﻥ ،ﻭﻻ ﳓﻤﻞﹸ ﻟﻠﺠﻤﻴﻊ ﺇﻻﹼ ﺍﳌﻮﺩﺓ ،ﻓﻨﺤﻦ ﻧﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳌﺴﺄﻟﺔ ﻛﻔﻜﺮﹴ ﳎﺮﺩ
ﻋﻦ ﺃﻱ ﻗﻴﻤﺔ ﺷﺨﺼﻴﺔ ..
..ﻭﺍﻟﺬﻳﻦ ﺃﺛﺎﺭﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺷﺨﺺﹴ ،ﻭﺑﺄﺳﺎﻟﻴﺐ ﳐﺘﻠﻔﺔ ..ﻭﺭﺩﻧﺎ ﻋﻠـﻰ
ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﻫﻮ ﻓﻜﺮ ﻧﻘﺪﻡ ﺑﺮﻫﺎﻧﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻧﻌﲏ ﺑﻪ ﺃﺣﺪﺍﹰ ﺑﻌﻴﻨـﻪ ،ﻭﻻ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٢٣ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻣﺎﻧﻊ ﻋﻨﺪﻧﺎ ﻣﻦ ﻧﻘﺪﻩ ﻣﻦ ﻗﺒﻞ ﺍﻵﺧﺮﻳﻦ ﺑﺎﳊﺠﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻭﺇﻧﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻧﻪ ﺑﺎﳊﻮﺍﺭ ﻭﺑﺎﻟﻨﻘـﺪ
ﺍﻟﺒﻨﺎﺀ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﱪﻫﺎﻥ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ،ﻳﻨﻘﹼﻰ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ،ﻭﺑﺎﻟﺘـﺎﱄ ﻳﺘﻄـﻮﺭ ،
ﻭﻳﻘﺘﺮﺏ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ..
..ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﺬﻳﻦ ﺃﺛﺎﺭﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺷﺨﺺﹴ ،ﻭﳍﻢ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻮﺍﺣـﺪﺓ
ﺃﻛﺜﺮ ﻣﻦ ﺗﺼﻮﺭ ،ﻓﻴﻬﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻣﺎ ﻗﺪ ﻳﺼﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﻨﺎﻗﺾ ،ﻭﳌﹼﺎ ﻛـﺎﻥ ﺭﺩﻧـﺎ
ﻳﺸﻤﻞ ﺃﻫﻢ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﻣﻌﻈﻤﻬﺎ ،ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻜﻮﻥ ﺭﺩﻧﺎ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﰲ ﻣﺴﺄﻟﺔ ﻣﺎ ،ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﻳﻄﺮﺣﻬﺎ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﰲ ﺍﳌﺴﺄﻟﺔ ﺫﺍﺎ ..
..ﻳﻨﻄﻠﻖ ﻣﺜﲑﻭ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﻛﻠﻤﺔ ﺍﳉﻦ ﺍﺳﻢ ﺻﻔﺔ ﻭﻟﻴﺴﺖ ﺍﺳـﻢ ﺫﺍﺕ
ﳉﻨﺲﹴ ﳏﺪﺩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ..ﻓﻴﺴﺘﺸﻬﺪﻭﻥ ﺑﺒﻌﺾ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌﺮﺏ
ﺃﻃﻠﻘﻮﺍ ﺑﻌﺾ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ،ﻭﺫﻟﻚ ﻛﺘﻮﻇﻴﻒ ﻟﺼﻔﺔ ﺍﻻﺧﺘﻔﺎﺀ
ﻭﺍﻟﺴﺘﺮ ﻋﻦ ﺍﻟﻨﻈﺮ ،ﺍﻟﱵ ﲢﻤﻞ ﺩﻻﻻﺎ ﻛﻠﻤﺔ ﺍﳉﻦ ﻭﻣﺸﺘﻘﹼﺎﺎ ..
..ﻫﺬﺍ ﺍﳋﻠﻂ ﺑﲔ ﺃﲰﺎﺀ ﺍﻟﺬﺍﺕ ﻭﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ،ﻭﺗﻮﻇﻴﻒ ﻫﺬﺍ ﺍﳋﻠـﻂ ﺑﺎﺗﺠﺎﻫـﺎﺕ
ﻭﻧﺘﺎﺋﺞ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ،ﻳﺆﺩﻱ ﺇﱃ ﲢﻤﻴﻞ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﻭﺍﳉﻤـﻞ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﻣﻌـﺎﱐ
ﻭﺩﻻﻻﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ،ﲝﻴﺚ ﺗﻮﺍﻓﻖ ﺍﻟﻮﺟﻪ ﺍﳌﹸﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﻷﻫﻮﺍﺀ ..
ﺇﻥﹼ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺴﻤﻲ ﺃﻱ ﻣﺴﺄﻟﺔ ﻛﺎﺳﻢ ﺫﺍﺕ ،ﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺍﺳﻢ ﺻﻔﺔ
ﳍﺬﻩ ﺍﻟﺬﺍﺕ ،ﻭﺫﻟﻚ ﻣﻦ ﻛﹶﻮﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﺑﺎﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟـﱵ
ﳛﻤﻠﻬﺎ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮﻋﺖ ﻋﻨﻪ ..ﻭﻟﻜﻦ ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﻳﺼﻒ ﺟﻮﻫﺮ ﺍﳌﺴﺄﻟﺔ ﻣـﻦ
ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻔﺮﺩ ﺎ ﺻﺎﺣﺐ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﺬﻭﺍﺕ ﺍﻷُﺧﺮﻯ ..
..ﺑﻴﻨﻤﺎ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﺗﺼﻒ ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﺍﻟﱵ ﺗﺘﺼﻒ ﺎ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻮﺻـﻮﻓﺔ ،
ﻭﻗﺪ ﻳﺼﻒ ﺍﺳﻢ ﺍﻟﺼﻔﺔ ﺃﻛﺜﺮ ﻣﻦ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ..ﺑﻴﻨﻤﺎ ﺍﺳﻢ ﺍﻟﺬﺍﺕ ﻻ ﻳﺴﻤﻲ ﺇﻻﹼ ﺍﳌﺴـﺄﻟﺔ
ﺍﻟﱵ ﻫﻮ ﺍﺳﻢ ﺫﺍﺕ ﳍﺎ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٢٤ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻓﻜﻠﻤﺔ ) ( ª!$#ﻛﺎﺳﻢ ﺫﺍﺕ ﷲ ﺗﻌﺎﱃ ،ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ
ﺗﻔﺮﻋﺖ ﻋﻨﻪ ،ﻓﻬﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺼﻮﺭ ﺻﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﱵ ﻳﺘﺼﻒ ﺎ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﻟﻜﻦ
ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻻ ﺗﺮﺗﺒﻂ ﺇﻻﹼ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ..
..ﻭﻟﻜﻦ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﱵ ﺗﺼﻒ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ،ﻗﺪ ﻳﻜـﻮﻥ ﺑﻌﻀـﻬﺎ
ﺃﲰﺎﺀ ﺻﻔﺎﺕ ﻟﺬﻭﺍﺕ ﺃﹸﺧﺮﻯ ..ﻓﺼﻔﺔ ) – ( ß`ÏB÷sßJø9$#ﻣﺜﻼﹰ – ﺍﻟﱵ ﺗﺼﻒ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ
ﻛﻤﺎ ﻳﺒﻴﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺍﺳﻢ ﺻﻔﺔ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﺍﻟﺒﺸﺮ ،ﻭﻳﺘﺼﻔﻮﻥ ﺑـﻪ
ﺑﻨﺴﺐﹴ ﺗﺘﻌﻠﹼﻖ ﺑﺪﺭﺟﺎﺕ ﺇﳝﺎﻢ ..
..ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ) ( ß`ÏB÷sßJø9$#ﻓﺈﻧﻨﺎ ﻧﻌﲏ ﺻﻔﺔﹰ ﻳﺘﺼﻒ ﺎ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻳﺘﺼﻒ ﺎ
ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻜﻠﻤﺔ ) ( ß`ÏB÷sßJø9$#ﱂ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
ﺇﻻﹼ ﺻﻔﺔﹰ ﷲ ﺗﻌﺎﱃ ..ﻭﻟﻜﻨﻬﺎ ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ) ( Ö`ÏB÷sãBﺗﺮﺩ ﻭﺻﻔﺎﹰ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ،ﻓﺄﻱ
ﺇﻧﺴﺎﻥ ﻣﻜﻠﱠﻒ ﻳﺘﺼﻒ ﺎ ﲟﺎ ﻳﺘﻨﺎﺳﺐ ﻭﺩﺭﺟﺔ ﻃﻤﺄﻧﻴﻨﺘﻪ ،ﻭﻟﺬﻟﻚ ﻓﻤﺠﻤﻮﻉ ﺍﻟﺒﺸﺮ ﺍﳌﺘﺼﻔﲔ
ﺬﻩ ﺍﻟﺼﻔﺔ ) ، ( Ö`ÏB÷sãBﺗﺼﻔﻬﻢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﻠﻤﺔ ) .. ( tbqãZÏB÷sßJø9$#
..ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻫﻞ ﻫﻲ ﺍﺳﻢ ﺫﺍﺕ ﺃﻡ ﺍﺳﻢ ﺻﻔﺔ ، ﻋﻠﻴﻨـﺎ
ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﺑﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳌﺎﻫﻴﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﻭﻓـﻖ ﺍﳌﻌﻴـﺎﺭﻳﻦ
ﺍﻟﺘﺎﻟﻴﲔ :
] – [ ١ﻫﻞ ﻳﺼﻔﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺻﻔﺎﹰ ﻣﺮﺗﺒﻄﺎﹰ ﲟﺎﻫﻴﺘﻬﺎ ﺍﻟﱵ ﲤﻴﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ؟ ..
ﻭﻛﺬﺍﺕ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﻟﱵ ﲤﻴﺰﻫﺎ ﻋﻦ ﻏﲑﻫﺎ ؟ ..ﻭﺇﺫﺍ ﺧﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﺻـﺎﺣﺐ ﻫـﺬﻩ
ﺍﳌﺴﺄﻟﺔ ) ﻋﱪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ( ﻫﻞ ﻳﺨﺎﻃﺒﻬﺎ ﺑﺄﺩﺍﺓ ﺍﻟﻨﺪﺍﺀ ؟ ..
] – [ ٢ﻫﻞ ﻭﺻﻒ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻠﻤﻮﺻﻮﻑ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺟﻨﺲ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟـﺬﻱ
ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ،ﻭﺫﻟﻚ ﻣﻦ ﺯﺍﻭﻳﺔ ﻣﺎﻫﻴﺔ ﺍﻟﻮﺟﻮﺩ ؟ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٢٥ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻭﰲ ﻣﺴﺄﻟﺔ ﺍﳉﻦ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻜﻠﻤﺎﺕ )) ﺍﳉﻦ ، ﺍﳉﺎﻥﹼ ،ﺍﳉﻨﺔ (( ﻣﺘﻔﺮﻋﺔﹲ ﻋﻦ ﺍﳉﺬﺭ )
ﺝ ،ﻥ ،ﻥ ( ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺩﻻﻻﺎ ﻻ ﲣﺮﺝ ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳛﻤﻠـﻬﺎ ﻫـﺬﺍ
ﺍﳉﺬﺭ ...ﻭﻟﻨﻀﻊ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﳌﻌﻴﺎﺭﻳﻦ ﺍﻟﻠﺬﻳﻦ ﺫﻛﺮﻧﺎﳘﺎ ،ﻟﻨﻌﺮﻑ ﻫﻞ ﻫـﻲ ﺃﲰـﺎﺀ
ﺫﺍﺕ ﳉﻨﺲﹴ ﳏﺪﺩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﺃﻡ ﺃﲰﺎﺀ ﺻﻔﺎﺕ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ﻛﻤﺎ ﻳﺬﻫﺐ ﻣﺜﲑﻭ ﻫـﺬﻩ
ﺍﻟﺸﺒﻬﺎﺕ ..
..ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺃﲰﺎﺀَ ﺻﻔﺎﺕ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ – ﻛﻤﺎ ﻳﺰﻋﻤـﻮﻥ – ﻭﺑﺄﻧﻬـﺎ
ﺗﻌﲏ :ﺍﳌﺴﺘﺘﺮﻳﻦ ،ﻭﺍﻟﻐﺎﺋﺒﲔ ،ﻭﺍﻟﻐﺮﺑﺎﺀ ،ﻭﺍﻟﻨﺎﺷﻄﲔ ﰲ ﺍﳋﻔﺎﺀ ،ﻭﺍﻷﺛﺮﻳـﺎﺀ ،ﻭﺍﻟﻘـﺎﺩﺓ ،
ﻭﺃﺻﺤﺎﺏ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻨﻔﻮﺫ ﻭﺍﻟﺴﻠﻄﺎﻥ ،ﻭﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻭﺟﺪﻭﺍ ﻗﺒﻞ ﺍﻟﺘﺎﺭﻳﺦ ..ﻓﺈﻥﹼ ﺫﻟﻚ ﻳﻌﲏ
ﺃﻧﻬﺎ ﺻﻔﺎﺕ ﻣﻌﻨﻮﻳﺔﹲ ﻭﺍﺟﺘﻤﺎﻋﻴﺔﹲ ﳍﺆﻻﺀ ﺍﻟﺒﺸﺮ ،ﺃﻱ ﺻﻔﺎﺕ ﻻ ﺗﺮﺗﺒﻂ ﲟﺎﻫﻴﺔ ﺍﳋﻠـﻖ ﻭﺇﻧﻤـﺎ
ﺗﺮﺗﺒﻂ ﺑﺈﺭﺍﺩﻢ ،ﻭﺑﺪﺭﺟﺎﺕ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﺩﺍﺧﻞ ﻧﻔﻮﺳـﻬﻢ ،ﻭﲝـﺎﻻﻢ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ..
ﻓﻤﺎﻫﻴﺔ ﺍﳋﻠﻖ ﳉﻤﻴﻊ ﺍﻟﺒﺸﺮ ﻭﺍﺣﺪﺓ ،ﲨﻴﻌﻬﻢ ﻣﻦ ﺩﻡﹴ ﻭﳊﻢﹴ ﻭﻋﻈﻢ ..
..ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺮﺃﻳﻨﺎ ﺃﻧﻪ ﻳﺼﻒ ﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺫﻭﺍﺕ ﳏـﺪﺩﺓﹰ ،ﻣـﻦ
ﺯﺍﻭﻳﺔ ﺧﻠﻘﻬﺎ ﻭﻣﺎﻫﻴﺔ ﻭﺟﻮﺩﻫﺎ ،ﻭﻟﻴﺲ ﻣﻦ ﺯﺍﻭﻳﺔ ﺻﻔﺎﺎ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ..
) {( 9‘$¯R `ÏiB 8lÍ‘$¨B `ÏB ¨b!$yfø9$# t,n=yzur ÇÊÍÈ Í‘$¤‚xÿø9$%x. 9@»|Áù=|¹ `ÏB z`»|¡SM}$# šYn=y
] ﺍﻟﺮﲪﻦ [ ١٥ – ١٤ :
..ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( 9‘$¯R `ÏiB 8lÍ‘$¨B `ÏBﺗﺼﻒ ﺣﻘﻴﻘﺔ ﻛﻴﻨﻮﻧﺔ ﺍﳋﻠـﻖ ﻭﻣﺎﻫﻴﺘـﻪ
ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺎﻥﹼ ،ﻛﻤﺎ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( Í‘$¤‚xÿø9$%x. 9@»|Áù=|¹ `ÏBﺗﺼـﻒ ﺣﻘﻴﻘـﺔ
ﻛﻴﻨﻮﻧﺔ ﺍﳋﻠﻖ ﻭﻣﺎﻫﻴﺘﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ..ﻭﻻ ﺗﺼﻒ ﻫﺎﺗﺎﻥ ﺍﻟﻌﺒﺎﺭﺗﺎﻥ ﺻﻔﺎﺕ ﻣﻌﻨﻮﻳـﺔﹰ ﺃﻭ
ﺍﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻻ ﺑﺄﻱ ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ،ﻓﺘﻜﺮﺍﺭ ﻛﻠﻤﺔ ﺧﻠﻖ ، ( z`»|¡SM}$# šYn=y{ ) :
) ، ( ¨b!$yfø9$# t,n=yzurﻳﺰﻳﺪ ﰲ ﺗﺒﻴﺎﻥ ﺧﻠﻘﲔ ﻣﺘﻤﺎﻳﺰﻳﻦ ﰲ ﺍﳌﺎﻫﻴﺔ ..ﻭﻟﺬﻟﻚ ﻻ ﳝﻜﻦ ﻟﻜﻠﻤﺔ
) ( ¨b!$yfø9$#ﺃﻥﹾ ﺗﻜﻮﻥ ﺍﺳﻢ ﺻﻔﺔ ﻣﻌﻨﻮﻳﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ،ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﺍﺳـﻢ
ﺫﺍﺕ ﳉﻨﺲﹴ ﺧﺎﺹ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﳐﻠﻮﻕﹴ ﻣﻦ ﺍﳌﺎﻫﻴﺔ ﺍﻟﻨﺎﺭﻳﺔ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٢٦ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻭﻟﺬﻟﻚ ﺣﻴﻨﻤﺎ ﻳﺨﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ ﺍﳌﺴﺘﻘﻠﹼﲔ ﲟﺎﻫﻴﺔ ﺍﳋﻠﻖ ،ﻳﺨﺎﻃﺒﻬﻤﺎ
ﺑﺄﺩﺍﺓ ﺍﻟﻨﺪﺍﺀ ﻛﻌﺎﳌﲔ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺣﺪﻭﺩﻩ ﺍﳋﺎﺻﺔ ﻣﻦ ﻣﺎﻫﻴﺔ ﺍﳋﻠﻖ ..
) ] ( ( ħRM}$# z`ÏiB Oè?÷ŽsYõ3tGó™$# ωs% Çd`Ågø:$# uŽ|³÷èyJ»tƒﺍﻷﻧﻌﺎﻡ [ ١٢٨ :
ﺍﺎﺯﻳﺔ ،ﻭﺃﻧﻬﻤﺎ ﺗﺘﺤﺪﺛﺎﻥ ﻋﻦ ﺧﻠﻖ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ،ﻭﻟﻴﺲ ﻋﻦ ﺧﻠﻖ ﺟﺴﺪﻩ ..ﻭﺇﻥﹼ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ ) ( ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#urﻳﻔﻴﺪ ﺃﻥﹼ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴـﺎﻥ ﺍﻟﻘـﺪﱘ
ﺍﺧﺘﻠﻔﺖ ﻋﻦ ﻃﺒﻴﻌﺘﻨﺎ ،ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﻘﺪﱘ )) ﺍﳉﺎﻥﹼ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻛﻤﺎ ﻳﺬﻫﺒﻮﻥ ((
ﻛﺎﻥ ﺣﺎﺩ ﺍﻟﻄﺒﻊ ﻣﻠﺘﺒﺲ ﺍﻷﻓﻜﺎﺭ ﻣﻀﻄﺮﺑﺎﹰ ﰲ ﺗﺼﺮﻓﺎﺗﻪ ..
) Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ـﺔ ـﺔ ) ( ¨b!$pgø:$#urﰲ ﺍﻟﻌﺒـ
ـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـ ..ﻓﻜﻠﻤـ
، ( ÏQqßJ¡¡9$#ﺃﻃﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﺎﺭﻳﺦ )) ﺇﻧﺴﺎﻥ
ﺍﻟﻌﺼﻮﺭ ﺍﳊﺠﺮﻳﺔ (( ﻭﻋﻠﻰ ﺇﺑﻠﻴﺲ ﺃﻳﻀﺎﹰ ،ﻓﺎﻟﺒﺸﺮ ﺁﻧﺬﺍﻙ ﻛﺎﻧﻮﺍ ﳜﺘﻔﻮﻥ ﰲ ﺍﻟﻜﻬﻮﻑ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٢٧ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9urﺍﻟـﱵ
ﻫﻲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺓ ،ﻳﻔﻬﻢ ﻣﻨﻬﺎ ﺃﻥﹼ ﺍﻟﺼﻔﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻺﻧﺴﺎﻥ ﰲ ﻫـﺬﻩ ﺍﳌﺮﺣﻠـﺔ ،
ﺃﻋﺪﺕ ﺑﺘﺄﺛﲑ ﺗﻌﺎﻟﻴﻢ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺍﺑﺘﺪﺃ ﺗﺎﺭﳜﻬﺎ ،ﻓﺎﳋﻠﻖ ﻣﻦ ﺻﻠﺼـﺎﻝﹴ ﻳﺘﻌﻠﹼـﻖ
ﺑﺘﻜﻮﻳﻦ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻠﺒﻲ ﺻﻮﺕ ﺍﻟﺴﻤﺎﺀ ..
..ﻧﻘﻮﻝ :ﻋﻦ ﺃﻱ ﳎﺎﺯﹴ ﻳﺘﺤﺪﺛﻮﻥ ؟ ..ﻓﻬﻞ ﺍﺎﺯ ) ﺍﻟﺬﻱ ﻳﺘﺨﻴﻠﻮﻧﻪ ( ﻳﻌﻄﻲ ﺍﻟﻜﻠﻤﺔ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﺫﺍﺎ ﻣﻌﺎﱐ ﻣﺘﻨﺎﻗﻀﺔﹰ ﺣﺴﺐ ﺍﻷﻫﻮﺍﺀ ﺍﳌﺨﺘﻠﻔﺔ ؟ ..ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﳉﺎﻥﹼ ﰲ
( ﺗﻌﲏ ﺇﻧﺴﺎﻥﹶ ﻣﺎ ﻗﺒﻞ ÏQqßJ¡¡9$# Í‘$¯R `ÏB ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
ﺍﻟﺘﺎﺭﻳﺦ ،ﺍﻟﺬﻱ ﻛﺎﻥ ﳐﺘﻔﻴﺎﹰ ﰲ ﺍﻟﻜﻬﻮﻑ ،ﻭﺍﻷﻗﺮﺏ ﺇﱃ ﺣﻴﺎﺓ ﺍﻟﺘﻮﺣﺶ ،ﻭﺫﻟﻚ ﻗﺒﻞ ﺃﻭﻝ
ﺍﻟﺮﺳﻞ ) ﺁﺩﻡ ( ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺣﻴﺚ ﺗﻌﺎﻟﻴﻢ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻧﺖ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﰲ
ﺑﺪﺍﻳﺔ ﻣﺮﺣﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻠﺒﻲ ﺻﻮﺕ ﺍﻟﺴﻤﺎﺀ ..ﻓﻬﺬﺍ ﻳﻌﲏ – ﺑﻨﺎﺀً ﻋﻠﻰ ﻗﻮﳍﻢ – ﺃﻥﹼ
ﺍﳌﻮﺻﻮﻓﲔ ﺑﻜﻠﻤﺔ ﺍﳉﺎﻥﹼ ﻏﲑ ﻣﻜﻠﹼﻔﲔ ،ﻷﻧﻬﻢ ﻣﺘﻮﺣﺸﻮﻥ ﻣﻦ ﺟﻬﺔ ، ﻭﻷﻧﻪ ﱂ ﻳﱰﻝ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺭﺳﻼﹰ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ،ﻓﺂﺩﻡ ﻫﻮ ﺃﻭﻝ ﺍﻟﺮﺳﻞ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳉﺎﻥﹼ ﺳﻮﻑ ﻻ
ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﺫﻧﻮﻢ ،ﻭﺳﻮﻑ ﻻ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ،ﻭﻻ ﺍﻟﻨﺎﺭ ..ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،
ﻓﻜﻴﻒ ﻧﻔﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ] ( Ab!$y_ Ÿwur Ó§RÎ) ÿ¾ÏmÎ7/RsŒ `tã ã@t«ó¡ç„ žw 7‹Í´tBöquŠsù ) :ﺍﻟﺮﲪﻦ
[ ٣٩ :؟!!! ..
..ﻓﺎﳉﺎﻥﹼ ﺳﻴﺴﺄﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻫﻮ ﺫﺍﺗﻪ ﻋﻦ ﺫﻧﺒﻪ ،ﻭﺍﳌﺬﻧﺐ ) ﻣﻦ ﺍﻹﻧﺲ ﻛﺎﻥ ﺃﻡ ﻣﻦ
ﺍﳉﺎﻥ ( ﻻ ﻳﺴﺄﻝﹸ ﺇﻧﺲ ﻏﲑﻩ ﻋﻦ ﺫﻧﺒﻪ ﻭﻻ ﺟﺎﻥ ..ﻭﺍﳉﺎﻥ ﻣﻨﻪ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ،ﻭﺑﺎﻟﺘﺎﱄ
4Ó®Lym tûüÎ/Éj‹yèãB $¨Zä. $tBur ﻓﻌﺎﱂ ﺍﳉﺎﻥﹼ ﻋﺎﱂﹲ ﻣﻜﻠﹼﻒ ، ﻭﺑﺎﻟﺘﺎﱄ ﺃﺗﺘﻪ ﺭﺳﻞﹲ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ )
] ( Zwqß™u‘ y]yèö6tRﺍﻻﺳﺮﺍﺀ ، [ ١٥ :ﻭﺑﺎﻟﺘﺎﱄ ﻓﺘﺄﻭﻳﻠﻬﻢ ﻟﻜﻠﻤﺔ ﺍﳉﺎﻥﹼ ﻏﲑ ﺳﻠﻴﻢ ..ﺃﻣﺎ ﺃﻥ
ﺗﻔﺼﻞ ﺩﻻﻻﺕ ﳐﺘﻠﻔﺔ ﻟﻠﻜﻠﻤﺔ ﺫﺍﺎ ﺣﺴﺐ ﺍﻷﻫﻮﺍﺀ ﺍﳌﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ،ﻓﻬﺬﺍ ﻋﲔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ
ﻣﻨﻬﺞ ﺍﻟﺘﺪﺑﺮ ﺍﻟﺴﻠﻴﻢ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﺟﻌﻠﻮﺍ ﻣﻘﺎﺑﻠﺔﹰ ﺑﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٢٨ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
) ] ( tûïÌ•Ï‚ø«tGó¡çRùQ$# $oY÷HÍ>tã ô‰s)s9ur öNä3YÏB tûüÏBωø)tGó¡ßJø9$# $oY÷HÍ>tã ô‰s)s9urﺍﳊﺠﺮ [ ٢٤ :
) ã@ö6s% `ÏB çm»uZø)n=yz ¨b!$pgø:$#ur ÇËÏÈ 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur
Ç`»uH÷q§•=Ï9 ßNö‘x‹tR ’ÎoTÎ) þ’Í<qà)sù #Y‰tnr& ÎŽ|³u;ø9$# z`ÏB ¨ûÉït•s? $¨BÎ*sù ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù )
] ( $|‹Å¡SÎ) uQöqu‹ø9$# zNÏk=Ÿ2é& ô`n=sù $YBöq|¹ﻣﺮﱘ [ ٢٦ :
) ] ( ÎŽ|³t6ù=Ï9 3“t•ø.ÏŒ žwÎ) }‘Ïd $tBur 4 uqèd žwÎ) y7În/u‘ yŠqãZã_ ÞOn=÷ètƒ $tBurﺍﳌﺪﺛﺮ [ ٣١ :
..ﻛﻴﻒ ﻳﺘﻢ ﺇﻟﺒﺎﺱ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺩﻻﻻﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ؟!!!
..ﻭﻛﻴﻒ ﻳﺘﻢ ﲢﻤﻴﻞ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻌﺎﱐ ﻣﺘﻨﺎﻗﻀﺔ ﻻ ﻳﺮﺑﻄﻬﺎ ﺑﺒﻌﻀﻬﺎ ﺃﻱ ﺭﺍﺑﻂ
؟!!! ..
ﻭﻳﻘﻮﻟﻮﻥ :ﺣﻴﻨﻤﺎ ﻳﺄﰐ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺨﻠﻖ ﻣﻦ ﺗﺮﺍﺏ ،ﻓﻬﻮ ﻳﻌـﲏ ﺍﳉﺎﻧـﺐ
ﺍﳉﺴﺪﻱ ،ﺑﻴﻨﻤﺎ ﺣﻴﻨﻤﺎ ﻳﺄﰐ ﻟﻠﺨﻠﻖ ﻣﻦ ﲪﺄ ﻣﺴﻨﻮﻥ ﻭﻣﻦ ﺻﻠﺼﺎﻝﹴ ﻛﺎﻟﻔﺨﺎﺭ ﻓﺈﻧـﻪ ﻳﻌـﲏ
ﺻﻔﺎﺕ ﻣﻌﻨﻮﻳﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﺘﻌﻠﹼﻖ ﺑﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ،ﻭﻻ ﻳﻌﲏ ﻣﺮﺍﺣﻞ ﺍﳋﻠﻖ ﺍﳉﺴﺪﻳﺔ ..
..ﻧﻘﻮﻝ :ﺇﻥﹼ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳋﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ،ﻭﻣﻦ ﺍﻟﻄﲔ ،ﻭﻣـﻦ
ﺍﳊﻤﺄ ﺍﳌﺴﻨﻮﻥ ،ﻭﻣﻦ ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ ،ﻫﻮ ﻭﺻﻒ ﳌﺮﺍﺣﻞ ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ،ﺑـﺪﻟﻴﻞ
ﺫﻛﺮ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﻟﻠﻤﻮﻗﻒ ﺫﺍﺗﻪ ..ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ :
) ¼çmtGø)n=yzur 9‘$¯R `ÏB ÓÍ_tFø)n=yz çm÷ZÏiB ׎ö•yz O$tRr& tA$s% ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s%
) ] ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB ¼çmtFø)n=yz @•t±u;Ï9 y‰àfó™X{ `ä.r& öNs9 tA$s%ﺍﳊﺠﺮ :
[ ٣٣
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٣٠ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ :
) ] ( 5bqãZó¡¨B :*uHxq ô`ÏiB 9@»|Áù=|¹ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9urﺍﳊﺠﺮ [ ٢٦ :
) ] ( šcrçŽÅ³tFZs? Ö•t±o0 OçFRr& !#sŒÎ) ¢OèO 5>#t•è? `ÏiB Nä3s)n=s{ ÷br& ÿ¾ÏmÏG»tƒ#uä ô`ÏBurﺍﻟﺮﻭﻡ [ ٢٠ :
£`åk÷ZÏJôÜtƒ óOs9 ÇÐÌÈ Èb$t/Éj‹s3è? $yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù ÇÐËÈ ÏQ$u‹Ïƒø:$# ’Îû ÔNºu‘qÝÁø)¨B Ö‘qãm )
) ] ( Ab!%y` Ÿwur öNßgn=ö6s% Ó§RÎﺍﻟﺮﲪﻦ [ ٧٤ – ٧٢ :
..ﺇﻥﹼ ﻗﺎﺻﺮﺍﺕ ﺍﻟﻄﺮﻑ ﻭﺍﳊﻮﺭ ﻫﻦ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﻻ ﻭﺟﻮﺩ ﳍﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ..ﻭﺍﻟﻄﻤﺚ
ﺍﻟﻮﺍﺭﺩ ﰲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﻫﻮ ﺣﺼﺮﺍﹰ ﰲ ﺍﻵﺧﺮﺓ ..ﻭﰲ ﺍﻵﺧﺮﺓ ﻻ ﻳﻮﺟﺪ
ﺃﺻﺤﺎﺏ ﻧﻔﻮﺫ ﻭﺳﻠﻄﺎﻥ ،ﻭﻻ ﺃﺛﺮﻳﺎﺀ ،ﻭﻻ ﻏﺮﺑﺎﺀ ،ﻭﻻ ﻋﺎﻣﺔ ..ﻭﻻ ﻳﻮﺟﺪ ﻣﺎ ﻫﻮ ﻏﺎﺋﺐ
ﻭﻣﺴﺘﺘﺮ ] ( ×puŠÏù%s{ óOä3ZÏB 4’s"øƒrB Ÿw tbqàÊt•÷èè? 7‹Í´tBöqtƒ ) :ﺍﳊﺎﻗﺔ .. [ ١٨ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٣٤ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻫﻢ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻌﺎﻣﺔ ،ﺩﻭﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔـﻮﺫ ،ﻭﺩﻭﻥ ﺍﻷﺛﺮﻳـﺎﺀ ،
ﻓﻜﻴﻒ ﺑﻨﺎ ﺃﻥ ﻧﺪﺭﻙ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ..
) † ] ( 3 Ĩ$¨Z=Ïj9 Öä!$xÿÏ© ÏmŠÏù ¼çmçRºuqø9r& ì#Î=tFøƒ’C Ò>#uŽŸ° $ygÏRqäÜç/ .`ÏB ßlã•øƒsﺍﻟﻨﺤﻞ :
[ ٦٩
) ] ( 4Ós\Ré&ur 9•x.sŒ `ÏiB /ä3»oYø)n=yz $¯RÎ) â¨$¨Z9$# $pkš‰r'¯»tƒﺍﳊﺠﺮﺍﺕ [ ١٣ :
ﻓﻬﻞ ﺍﻟﻌﺴﻞ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺑﻄﻮﻥ ﺍﻟﻨﺤﻞ ﻓﻴﻪ ﺷﻔﺎﺀٌ ﻟﻠﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻨـﺎﺱ ﺩﻭﻥ ﺍﻷﺛﺮﻳـﺎﺀ
ﻭﺃﺻﺤﺎﺏﹺ ﺍﻟﻨﻔﻮﺫ ؟ !!! ..ﻭﻫﻞ ﺍﻟﻌﺎﻣﺔ ﺩﻭﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ ﻫﻢ ﻓﻘﻂ ﳐﻠﻮﻗﻮﻥ ﻣﻦ ﺫﻛـﺮﹴ
ﻭﺃﻧﺜﻰ ؟!!! ..
ﻻ ﺷﻚ ﺃﻧﻨﺎ ﺣﻴﻨﻤﺎ ﻧﻄﺮﺡ ﻋﻠﻴﻬﻢ ﻫﺬﻳﻦ ﺍﻟﺴﺆﺍﻟﲔ ﺳﻴﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻨـﺎﺱ ﻫﻨـﺎ
ﺗﺘﻀﻤﻦ ﺍﳉﻦ .. ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ :ﻟﻮ ﻓﺮﺿﻨﺎ – ﺟﺪﻻﹰ – ﺃﻥﹼ ﺍﻷﻣﺮ ﻛﻤﺎ ﺗﻘﻮﻟﻮﻥ
) ﻭﻫﻮ ﻟﻴﺲ ﻛﺬﻟﻚ ( ،ﻓﻜﻴﻒ ﺗﺜﲑﻭﻥ ﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ – ﻛﻤﺎ ﺳـﻨﺮﻯ – ﺑـﺄﻥﹼ ﻭﺭﻭﺩ
ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﺩﻭﻥ ﺍﳉﺎﻥﹼ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻫﻮ ﺷﺒﻬﺔﹲ ﺗﻨﻜﺮﻭﻥ ﻣﻦ ﺧﻼﳍﺎ ﻭﺟﻮﺩ ﺍﳉﻦ
ﻛﻌﺎﱂﹴ ﻣﺴﺘﻘﻞﱟ ؟!!! ..ﻭﺃﻳﻦ ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﻭﺍﳌﻨﻄﻖ ﰲ ﻓﺮﺯ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤـﺎﺕ )) ﺍﻟﻨـﺎﺱ ،
ﺍﻹﻧﺲ ،ﺍﻹﻧﺴﺎﻥ (( ؟ ..ﻓﻤﺮﺓ ﺗﻘﻮﻟﻮﻥ ﺇﻧﻬﺎ ﺗﻌﲏ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳊﺎﺿﺮﻳﻦ ﺩﻭﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ
ﻭﺩﻭﻥ ﺍﻷﺛﺮﻳﺎﺀ ،ﻭﻣﺮﺓ ﺗﻘﻮﻟﻮﻥ ﺇﻧﻬﺎ ﺗﻌﲏ ﺍﳉﻤﻴﻊ !!! ..
..ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻠﻤﺘﺎ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺗﺸﲑﺍﻥ ﺇﱃ ﻓﺎﺭﻕﹴ ﰲ ﺍﳊﺎﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺍﻟﺒﺸﺮ ،
ﻛﺎﻟﺴﻠﻄﺔ ﻭﺍﻟﺜﺮﺍﺀ ﻭﺍﻟﻨﻔﻮﺫ ،ﻭﺗﺸﲑﺍﻥ ﺇﱃ ﺍﳊﺎﺿﺮﻳﻦ ﻭﺍﻟﻐﺎﺋﺒﲔ ،ﻭﻻ ﺗﺸـﲑﺍﻥ ﺇﱃ ﺟﻨﺴـﲔ
ﳐﺘﻠﻔﲔ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﻣﺎﻫﻴﺘﻪ ﺍﳋﺎﺻﺔ ﺑﻪ ،ﻓﻜﻴﻒ ﻧﺪﺭﻙ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ
؟ ..
) ...... ÓÉL»tƒ#uä öNà6ø‹n=tæ tbq•Áà)tƒ öNä3ZÏiB ×@ߙ①öNä3Ï?ù'tƒ óOs9r& ħRM}$#ur Çd`Ågø:$# uŽ|³÷èyJ»tƒ
) â¨$¨Z9$# $ydߊqè%ur ﻭﻛﻴﻒ ﻧﻮﻓﱢﻖ ﺑﲔ ﻗﻮﳍﻢ ..ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
( ( äou‘$yfÅsø9$#urﺗﻌﲏ ﺍﻟﺒﺸﺮ ﺣﺼﺮﺍﹰ ) ﻭﻫﻲ ﻛﺬﻟﻚ ( ،ﻭﺑﲔ ﻗﻮﳍﻢ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨـﺎﺱ ﺑـﺄﻥﹼ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٣٧ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﺗﻌﲏ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺱ ؟!!! ..ﻓﻠﻮ ﺃﻧﻬﻢ ﻳﻌﺘﻤﺪﻭﻥ ﻣﻨﻬﺠﺎﹰ ﻳﺴﲑﻭﻥ ﻋﻠﻴﻪ – ﻣﻬﻤـﺎ
ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ – ﳌﺎ ﻭﻗﻊ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺃﻗﻮﺍﳍﻢ ..
..ﻭﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ :
$yJ¯=ä. ( Í‘$¨Z9$# ’Îû ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îû (#qè=äz÷Š$# tA$s% )
] ( ( $pktJ÷zé& ôMuZyè©9 ×p¨Bé& ôMn=yzyŠﺍﻷﻋﺮﺍﻑ [ ٣٨ :
) * ãAöqs)ø9$# ÞOÎgøŠn=tæ ¨,ymur öNßgxÿù=yz $tBur öNÍk‰É‰÷ƒr& tû÷üt/ $¨B Mçlm; (#qãZ-ƒt“sù uä!$tRt•è% óOçlm; $uZôÒ¨Šs%ur
] ( tûïÎŽÅ£»yz (#qçR%x. óOßg¯RÎ) ( ħRM}$#ur Çd`Ågø:$# z`ÏiB NÎgÎ=ö7s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îûﻓﺼﻠﺖ [ ٢٥ :
) &ħRM}$#ur Çd`Ågø:$# z`ÏiB NÎgÎ=ö7s% `ÏB ôMn=yz ô‰s% 5/uGé& þ’Îû ãAöqs)ø9$# ÞOÎgøŠn=tæ Yym tûïÏ%©!$# y7Í´¯»s9'ré
..ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ħRM}$#ur Çd`Éfø9$# z`ÏiBﺃﻥﹼ ﺍﻷﻣﻢ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒﻠﻨﺎ
ﻣﻜﻮﻧﺔﹲ ﻣﻦ ﺯﻋﻤﺎﺀ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻡ ) ﺍﳉﻦ ، ( ﻭﻣﻦ ﺭﻋﺎﻳﺎ ﺗﻠﻚ ﺍﻷﻗﻮﺍﻡ ) ﺍﻹﻧﺲ ( ،ﻛﻤﺎ
ﻳﻘﻮﻟﻮﻥ ،ﻓﺈﻥﹼ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ) & (z Nà6Î=ö6s% `ÏB ôMn=yz ô‰s% 5OtBéﻗﺪ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٣٨ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
&`ÏB ôMn=yz ô‰s% 5OtBé ﺩﺧﻠﺖ ﺑﺄﻓﺮﺍﺩﻫﺎ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀٍ ﰲ ﺍﻟﻨﺎﺭ ،ﻣﻦ ﺯﻋﻤﺎﺋﻬﺎ ﺇﱃ ﺭﻋﺎﻳﺎﻫﺎ )
( ،ﻭﻫﺬﺍ ﻳﻨﺎﻗﺾ ﺣﻘﻴﻘﺔ ﺍﻟﺴﻨﻦ ،ﻓﺤﱴ ﻗﻮﻡ ( Í‘$¨Z9$# ’Îû ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s%
) ÞOçFõ3tƒ šcöqtãö•Ïù ÉA#uä ô`ÏiB Ö`ÏB÷s•B ×@ã_u‘ tA$s%ur ﻓﺮﻋﻮﻥ ﻭﺟﺪ ﻓﻴﻬﻢ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﺗﻌﺎﱃ ..
&ô‰s% 5OtBé ) ] ( ÿ¼çmuZ»yJƒÎﻏﺎﻓﺮ ... [ ٢٨ :ﻭﻛﻼﻣﻬﻢ ﻳﻘﺘﻀﻲ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
( ħRM}$#ur Çd`Éfø9$# z`ÏiB Nà6Î=ö6s% `ÏB ôMn=yzﺣﺸﻮ ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻪ ،ﻷﻥﹼ ﻛﻞﹼ ﺍﻷﻣﻢ – ﰲ ﻛﻞﹼ
ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﻷﻣﻢ ﺍﳋﺎﻟﻴﺔ – ﻣﻜﻮﻧﺔ ﻣﻦ ﺯﻋﻤﺎﺀ ﻭﺭﻋﺎﻳﺎ ،ﻭﻫﺬﺍ ﻳﻨﺎﻗﺾ ﺣﻘﻴﻘﺔ
ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﺻﺎﻏﻪ ﺍﷲ ﺗﻌﺎﱃ ﺻﻴﺎﻏﺔﹰ ﻣﻄﻠﻘﺔ ..
..ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ :
) Çd`Éfø9$# z`ÏBur ( Ì•ôÜÉ)ø9$# tû÷ütã ¼çms9 $uZù=y™r&ur ( Ö•öky- $ygãm#uru‘ur Ö•öky- $yd–r߉äî yxƒÌh•9$# z`»yJø‹n=Ý¡Ï9ur
ÇÊËÈ ÎŽ•Ïè¡¡9$# É>#x‹tã ô`ÏB çmø%É‹çR $tRÍ•öDr& ô`tã öNåk÷]ÏB ùøÌ“tƒ `tBur ( ¾ÏmÎn/u‘ ÈbøŒÎ*Î/ Ïm÷ƒy‰tƒ tû÷üt/ ã@yJ÷ètƒ `tB
(#þqè=yJôã$# 4 BM»u‹Å™#§‘ 9‘r߉è%ur É>#uqpgø:$%x. 5b$xÿÅ_ur Ÿ@ŠÏW»yJs?ur |=ƒÌ•»pt¤C `ÏB âä!$t±o„ $tB ¼çms9 tbqè=yJ÷ètƒ
ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻣﺮﹴ ﻣﺒﺎﺷﺮﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﲝﻴﺚ ﻳﺬﻭﻗﻮﻥ ﻋﺬﺍﺏ ﺍﻟﺴﻌﲑ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ
،ﰲ ﺣﺎﻝ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺃﻣﺮﻩ ﺍﳋﺎﺹ ﺬﺍ ﺍﻟﺘﺴﺨﲑ ؟!! ..
..ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ :
Ÿw 4Óy›qßJ»tƒ 4 ó=Ée)yèムóOs9ur #\•Î/ô‰ãB 4’¯<ur Ab!%y` $pk¨Xr(x. •”tIöksE $yd#uäu‘ $£Jn=sù 4 x8$|Átã È,ø9r&ur )
? ] ( tbqè=y™ö•ßJø9$# £“t$s! ß$$sƒs† Ÿw ’ÎoTÎ) ô#y‚sﺍﻟﻨﻤﻞ [ ١٠ :
ﻳﻘﻮﻟﻮﻥ :ﺍﺳﺘﻌﻤﻞ ﺍﷲ ﺗﻌﺎﱃ ﻛﻠﻤﺔ ) ` ( Ab!%yﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻠﺤﻴـﺔ ﺍﻟﺒﻴﻀـﺎﺀ
ﻛﺤﻼﺀ ﺍﻟﻌﲔ ،ﻭﻗﺪ ﺃﺗﻰ ﺑﻜﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ،ﻓﺸﺒﻪ ﺍﻟﻌﺼﺎ ﻭﻫﻲ ﺘﺰ ﻛﺄﻧﻬﺎ ﺣﻴﺔ ﺑﻴﻀﺎﺀ ﺗﺮﺍﺀﺕ
ﻟﻌﻴﲏ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﻮﻟﹼﻰ ﻣﻦ ﺧﻮﻓﻪ ﻣﻨﻬﺎ ) .. ( #\•Î/ô‰ãB
ﻧﻘﻮﻝ :ﺇﻥﹼ ﺍﺳﺘﺸﻬﺎﺩﻫﻢ ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻳﺪﻝﹼ ﻋﻠﻰ ﻓﺴﺎﺩ ﺗﺄﻭﻳﻼﻢ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ
ﺁﺧﺮﻫﺎ ..ﺇﻥﹼ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ( Ab!%y` $pk¨Xr(x. •”tIöksE $yd#uäu‘ $£Jn=sùﻟﻴﺲ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻠﻌﺼﺎ ﺑﺎﳊﻴﺔ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤٠ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﺍﻟﺒﻴﻀﺎﺀ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ،ﻷﻥﹼ ﺍﻟﻌﺼﺎ ﲢﻮﻟﺖ ﺣﻘﻴﻘﺔ ﻭﻟﻴﺲ ﺗﺸﺒﻴﻬﺎﹰ ﺇﱃ ﺣﻴﺔ ) ﺛﻌﺒﺎﻥ ( ،ﻭﻗﺪ
ﺃﺩﺭﻙ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺳﺤﺮﺓﹸ ﻓﺮﻋﻮﻥ ،ﻭﻟﺬﻟﻚ ﺁﻣﻨﻮﺍ ..
) ] ( ×ûüÎ7•B ×b$t7÷èèO }‘Ïd #sŒÎ*sù çn$|Átã 4†s+ø9r'sùﺍﻷﻋﺮﺍﻑ [ ١٠٧ :
) $yd#uäu‘ $£Jn=sù ..ﻓﻜﺎﻑ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( Ab!%y` $pk¨Xr(x.ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
( Ab!%y` $pk¨Xr(x. •”tIöksEﻫﻮ ﺗﺸﺒﻴﻪ ﻟﻠﻌﺼﺎ ﺍﻟﱵ ﲢﻮﻟﺖ ﺣﻘﻴﻘﺔﹰ ﺇﱃ ﺛﻌﺒﺎﻥ ﻣﺒﲔ ،ﺑﺸﻲﺀٍ ﺁﺧﺮ ﻏـﲑ
ﺍﻟﻌﺼﺎ ﻭﻏﲑ ﺍﻟﺜﻌﺒﺎﻥ ،ﻭﻟﻴﺴﺖ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻠﻌﺼﺎ ﺑﺎﳊﻴﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ..
ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻌﺼﺎ ﻭﺻﻔﹶﺖ ﺑﺄﻧﻬـﺎ ) ، (4 ×p¨Šymﻭﻭﺻـﻔﺖ
ﺑﺄﻧﻬﺎ ) .. ( ×ûüÎ7•B ×b$t7÷èèOﻭﰲ ﻫﺬﻳﻦ ﺍﻟﻮﺻﻔﲔ ﺍﳌﺘﻤﺎﻳﺰﻳﻦ ﺍﻟﻌﺎﺋﺪﻳﻦ ﺇﱃ ﺟـﺬﺭﻳﻦ ﻟﻐـﻮﻳﲔ
ﳐﺘﻠﻔﲔ ﺗﺼﻮﻳﺮ ﻣﻄﻠﻖ ﻳﺒﻴﻦ ﻣﺮﺣﻠﱵ ﲢﻮﻝ ﺍﻟﻌﺼﺎ ﻛﻜﺎﺋﻦﹴ ﻳﺎﺑﺲﹴ ﻻ ﺣﻴﺎﺓ ﻓﻴﻪ ﺇﱃ ﺛﻌﺒﺎﻥ ﻣـﺒﲔ
ﻭﻫﻮ ﻣﻦ ﺍﻟﺰﻭﺍﺣﻒ ﺍﳌﻌﺮﻭﻓﺔ ..
ﺇﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ، ( 4Ótëó¡n@ ×p¨Šym }‘Ïd #sŒÎ*sù $yg8s)ø9r'sùﻫﻲ ﺿﻤﻦ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳﺼﻮﺭ
tA$s% ÇÊÐÈ 4Óy›qßJ»tƒ y7ÎYŠÏJuŠÎ/ š•ù=Ï? $tBur ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )
tA$s% ÇÊÑÈ 3“t•÷zé& Ü>Í‘$t«tB $pkŽÏù u’Í<ur ‘ÏJuZxî 4’n?tã $pkÍ5 •·èdr&ur $pköŽn=tæ (#àsž2uqs?r& y“$|Átã }‘Ïd
&$yd߉‹ÏèãYy™ ( ô#y‚s? Ÿwur $ydõ‹è{ tA$s% ÇËÉÈ 4Ótëó¡n@ ×p¨Šym }‘Ïd #sŒÎ*sù $yg8s)ø9r'sù ÇÊÒÈ 4Óy›qßJ»tƒ $ygÉ)ø9r
™ ] ( 4’n<rW{$# $ygs?uŽ•Åﻃﻪ .. [ ٢١ – ١٧ :ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻳﺼﻮﺭ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮﺣﻠﺔﹶ
ﲢﻮﻝ ﺍﻟﻌﺼﺎ ﻛﻜﺎﺋﻦ ﺟﺎﻣﺪ ﻣﻴﺖ ﺇﱃ ﺣﺎﻟﺔ ﺗﺪﺏ ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ ﻭﺗﺴﻌﻰ ﻣﺘﺤﺮﻛﺔ ..ﻓﻜﻠﻤﺔ :
) 4( ×p¨Šymﻟﻴﺴﺖ ﺍﺳﻢ ﺫﺍﺕ ﻟﻠﺜﻌﺒﺎﻥ ،ﻭﻟﻴﺴﺖ ﺍﺳﻢ ﺻﻔﺔ ﻟﻠﺜﻌﺒﺎﻥ ،ﺇﻧﻬﺎ ﺗﺼﻒ ﺍﳊﻴﺎﺓﹶ ﺍﻟﱵ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤١ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﺩﺑﺖ ﰲ ﺍﻟﻌﺼﺎ ﺍﳌﻴﺘﺔ ،ﻓﺘﺼﻮﺭ ﻟﻨﺎ ﻣﺮﺣﻠﺔﹶ ﲢﻮﳍﺎ ﻣﻦ ﺣﺎﻟﺘﻬﺎ ﺍﳌﻴﺘﺔ ﺇﱃ ﺣﺎﻟﺔ ﺗﺪﺏ ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ
ﻓﺘﺴﻌﻰ ﻣﺘﺤﺮﻛﺔ ..
ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ) ] ( ×ûüÎ7•B ×b$t7÷èèO }‘Ïd #sŒÎ*sù çn$|Átã 4†s+ø9r'sùﺍﻷﻋﺮﺍﻑ :
] ( ×ûüÎ7•B ×b$t7÷èèO }‘Ïd #sŒÎ*sù çn$|Átã 4’s+ø9r'sù ) ، [ ١٠٧ﺍﻟﺸﻌﺮﺍﺀ ، [ ٣٢ :ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺴﻴﺎﻕ
ﺍﻟﻘﺮﺁﱐ ﻳﺼﻮﺭ ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﻓﺮﻋﻮﻥ ،ﻭﺑﺈﻣﻜﺎﻥ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ
ﺳﻮﺭﰐ ﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻟﲑﻯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻳﺼﻮﺭ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ
ﻣﺮﺣﻠﺔﹶ ﲢﻮﻝ ﺗﻠﻚ ﺍﻟﻌﺼﺎ ﺇﱃ ﺛﻌﺒﺎﻥ ﻣﺒﲔ .....ﻭﻛﻞﱡ ﺫﻟﻚ ﻭﻓﻖ ﺗﺼﻮﻳﺮﹴ ﻗﺮﺁﱐﱟ ﻣﻄﻠﻖﹴ ﻳﺼﻮﺭ
ﻟﻨﺎ ﺣﻘﺎﺋﻖ ﺟﻠﻴﺔ ﺗﺴﻘﻂ ﺗﺄﻭﻳﻼﻢ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ..
ﻭﻳﺜﲑﻭﻥ ﺷﺒﻬﺔﹰ ﺃﹸﺧﺮﻯ ﻓﻴﻘﻮﻟﻮﻥ ..ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻦ ﻣﻨﻬﻢ ﻣﻦ ﺁﻣﻦ ﺑﺎﻹﺳﻼﻡ ،ﻭﳝﻠﻜـﻮﻥ
ﺍﻟﻘﻮﻯ ﺍﳋﺎﺭﻗﺔ ،ﻓﻠﻤﺎﺫﺍ ﱂ ﻳﻨﺼﺮﻭﺍ ﺭﺳﻮﻝ ﺍﷲ rﺍﻟﺬﻱ ﺁﻣﻨﻮﺍ ﺑﻪ ؟ ..
..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﺍﻟﻘﻮﻯ ﺍﳋﺎﺭﻗﺔ ﺍﻟﱵ ﳝﻠﻜﻮﺎ ،ﻫﻲ ﰲ ﻋﺎﳌﻬﻢ ﻭﻟـﻴﺲ ﰲ
ﻋﺎﳌﻨﺎ ،ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻣﻮﺍ ﺎ ،ﺭﺃﻳﻨﺎ ﺃﻧﻬﺎ ﺧﺼﻮﺻﻴﺔﹲ ﺃﹸﻋﻄﻴﺖ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ،
ﻓﺴﺨﺮﻫﻢ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺘﻪ ..ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧﻬﻢ ﻻ ﳝﻠﻜﻮﻥ ﻣﺸﻴﺌﺔﹰ ﻛﺎﻟﺒﺸﺮ ،ﺃﻱ ﻻ
ﳝﻠﻜﻮﻥ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﰲ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ..
..ﻭﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻫﻲ ﻣﻦ ﺃﺩﻟﹼﺘﻨﺎ ﺿﺪ ﻣﺜﲑﻳﻬﺎ ..ﻓﺎﳉﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺮﺳـﻮﻝ ﺍﷲ rﱂ
ﻳﻨﺼﺮﻭﻩ ﻧﺼﺮﺍﹰ ﻣﺎﺩﻳﺎﹰ ﻓﻴﻘﺎﺗﻠﻮﻥ ﻣﻌﻪ ﺑﺎﻟﺴﻴﻒ ،ﻷﻧﻬﻢ ﻣﻦ ﺍﳉﻦ ، ﺃﻱ ﻷﻧﻬﻢ ﻣﻦ ﻋﺎﱂﹴ ﺁﺧﺮ ..
ﻭﻫﻨﺎ ﻧﺴﺄﻝ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻓﻨﻘﻮﻝ ﳍﻢ :ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻦ ﻫﻢ ﺍﻷﺛﺮﻳﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻨﻔـﻮﺫ
ﻭﺍﻟﻐﺎﺋﺒﻮﻥ ،ﻛﻤﺎ ﺗﺰﻋﻤﻮﻥ ،ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﹼ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺆﻻﺀ ﻧﺼﺮ ﺍﻟﺮﺳﻮﻝ rﻭﻗﺎﺗﻞ ﻣﻌـﻪ
ﺑﺎﻟﺴﻴﻒ ..ﻓﻜﻴﻒ ﻳﺴﺘﻘﻴﻢ ﺗﻌﺮﻳﻔﻜﻢ ﻟﻠﺠﻦ ﻣﻊ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ؟!! ..ﺃﻻ ﺗﺮﻭﻥ ﺃﻥﹼ ﺷﺒﻬﺘﻜﻢ
ﻫﺬﻩ ﻫﻲ ﺩﻟﻴﻞﹲ ﻟﻨﻘﺾ ﺗﻌﺮﻳﻔﻜﻢ ﻟﻠﺠﻦ ﻣﻦ ﺃﺳﺎﺳﻪ ؟ ..
..ﻭﻳﻘﻮﻟﻮﻥ ..ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﻭﺍﳉﻨﺔ ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻫﺬﺍ
ﻧﺘﻴﺠﺔ ﺃﻧﻬﻢ ﻣﻜﻠﹼﻔﻮﻥ ..ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻦ ﻋﺎﳌﺎﹰ ﺁﺧﺮ ﻏﲑ ﻋﺎﱂ ﺍﻹﻧﺲ ،ﻓﻠﻤﺎﺫﺍ ﳛﺼﺮ ﺍﷲ ﺗﻌﺎﱃ
ﲪﻞ ﺍﻷﻣﺎﻧﺔ ﺑﺎﻹﻧﺴﺎﻥ ،ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤٢ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
)$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ )
] ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&urﺍﻷﺣﺰﺍﺏ [ ٧٢ :
ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﻟﻘﺪ ﺑﻴﻨﺎ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ،ﺃﻥﹼ ﺍﻷﻣﺎﻧﺔ ﺍﳌﻌﺮﻭﺿﺔ ﺍﻟﱵ ﲪﻠﻬﺎ
ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﺍﻻﺋﺘﻤﺎﻥ ﻋﻠﻰ ﺩﻓﻊ ﺍﻷﺳﺒﺎﺏ ﺑﺎﺗﺠﺎﻩ ﺍﳌﹸﺮﺍﺩ ،ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﺧﻼﻓﺔ ﺍﳌﺆﺗﻤﻦ ﷲ
ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ..ﻭﻟﺬﻟﻚ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﻳﺮﺙ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺭﺽ ﺑﻌﺪ ﺃﻥ ﻳﱰﻉ
) )tbqãèy_ö•ãƒ $oYø‹s9Î)ur $pköŽn=tæ ô`tBur uÚö‘F{$# ß^Ì•tR ß`øtwU $¯RÎ ﺳﻠﻄﺎﻥ ﺍﳌﺆﺗﻤﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ..
( ] ﻣﺮﱘ .. [ ٤٠ :ﻭﺇﻥﹼ ﺍﻣﺘﻼﻙ ﺍﻹﻧﺴﺎﻥ ﻷﻣﺎﻧﺔ ﺍﻟﺘﻜﻠﻴﻒ ﻫﺬﻩ ،ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﻛﻮﻥ
ﻋﺎﱂ ﺍﳉﻦ ﻣﻜﻠﹼﻔﺎﹰ ﺗﻜﻠﻴﻔﺎﹰ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻣﺎﻫﻴﺔ ﺧﻠﻘﻪ ،ﻭﻫﻮ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ
ﺍﻟﻜﻠﻴﺎﺕ ﺩﻭﻥ ﺍﳉﺰﺋﻴﺎﺕ ..
ﻭﻧﻘﻮﻝ ﳍﺆﻻﺀ ..ﻟﻘﺪ ﺍﻧﻄﻠﻘﺘﻢ ﰲ ﺷﺒﻬﺔ ﺃﺧﺮﻯ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻣﻦ ﺃﻥﹼ ﻛﻠﻤـﺔ ﺍﻟﻨـﺎﺱ
ﺗﺘﻀﻤﻦ ﻋﺎﱂ ﺍﳉﻦ ، ﻓﻘﻠﺘﻢ :ﺍﻟﻨﺎﺱ = ﺍﳉﻨﺔ +ﺍﻟﻨﺎﺱ ..ﻭﻫﻨﺎ ﻟﻮ ﻭﺿﻌﻨﺎ ﺷـﺒﻬﺘﻜﻢ ﻫـﺬﻩ
ﻣﻌﻴﺎﺭﺍﹰ ﻟﻘﻮﻟﻜﻢ ،ﻓﻠﻤﺎﺫﺍ ﻻ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺁﻳﺔ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ﻣﺘﻀﻤﻨﺔﹰ ﻟﻠﺠﺎﻥﱢ
ﺃﻳﻀﺎﹰ ؟ !!! ..ﻫﻲ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ..ﻭﻟﻜﻦ ﻣﺎ ﻧﺮﻳﺪ ﺃﻥ ﻧﺒﻴﻨﻪ ﻫﻮ ﻛﻴﻒ ﺃﻧﻜـﻢ ﺗﻔﺼـﻠﻮﻥ
ﺩﻻﻻﺕ ﻣﺘﻌﺎﺭﺿﺔﹰ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺫﺍﺎ ،ﻓﺤﺴﺐ ﺍﻟﺸﺒﻬﺔ ﺍﻟﱵ ﺗﺮﻳﺪﻭﻥ ﻃﺮﺣﻬﺎ ،ﺗﻔﺼﻠﻮﻥ
ﺍﻟﺪﻻﻻﺕ ﺩﻭﻥ ﺃﻱ ﻣﻌﻴﺎﺭ ..
..ﻭﻳﻄﺮﺣﻮﻥ ﺷﺒﻬﺔﹰ ﺃﺧﺮﻯ ﻓﻴﻘﻮﻟﻮﻥ ..ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺟﻨﺲ ﻣﻦ ﺃﹸﺭﺳﻞ
ﺇﻟﻴﻬﻢ ،ﻭﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ rﺭﺳﻮﻝﹲ ﺇﱃ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﻭﻟﺬﻟﻚ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﻻ
ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻦ ﻣﻦ ﺑﲏ ﺁﺩﻡ ،ﻭﺑﺎﻟﺘﺎﱄ ﻟﻴﺴﻮﺍ ﻛﺎﺋﻨﺎﺕ ﺷﺒﺤﻴﺔ ،ﻭﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﺎﻵﻳﺔ
) šÆÏiB OÎgøŠn=tæ $uZø9¨”t\s9 tûüÏiYͳyJôÜãB šcqà±ôJtƒ ×px6Í´¯»n=tB ÇÚö‘F{$# ’Îû šc%x. öq©9 @è% ﺍﻟﻜﺮﳝﺔ
] ( Zwqß™§‘ $Z6n=tB Ïä!$yJ¡¡9$#ﺍﻹﺳﺮﺍﺀ [ ٩٥ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤٣ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ :ﻛﻠﻤﺔ ﺍﻟﺮﺳﻮﻝ ﺗﻌﲏ ﺣﺎﻣﻞ ﺍﻟﺮﺳﺎﻟﺔ ..ﻭﻣﺎ ﺑـﲔ ﺍﳌﹸﺮﺳـﻞ
ﻭﺍﳌﹸﺮﺳﻞ ﺇﻟﻴﻪ ﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺃﻛﺜﺮ ﻣﻦ ﺭﺳﻮﻝﹴ ﻹﻳﺼﺎﻝ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺫﻟﻚ ﺣﺴﺐ ﺍﻟﻌﻮﺍﱂ
ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﻳﺒﺘﻌﺪ ﺎ ﺍﳌﹸﺮﺳﻞ ﺇﻟﻴﻪ ﻋﻦ ﺍﳌﹸﺮﺳﻞ ،ﻭﺣﺴﺐ ﻣﺎﻫﻴﺔ ﺍﻹﺭﺳﺎﻝ ..
..ﺍﷲ ﺗﻌﺎﱃ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻭﳓﻦ ﻭﳏﻤﺪ rﺑﺸﺮ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ
..ﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻭﻝ ﰲ ﲪﻞ ﺭﺳﺎﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻨﺎ ﻫﻮ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺍﻟﺬﻱ
ﺃﻭﺻﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ .. r
<c’Î1t•tã Ab$|¡Î=Î/ ÇÊÒÍÈ tûïÍ‘É‹ZßJø9$# z`ÏB tbqä3tGÏ9 y7Î7ù=s% 4’n?tã ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR )
] ( &ûüÎ7•Bﺍﻟﺸﻌﺮﺍﺀ [ ١٩٥ – ١٩٣ :
) )&ûüÏBr& §NrO 8í$sÜ•B ÇËÉÈ &ûüÅ3tB ĸö•yèø9$# “ÏŒ y‰ZÏã >o§qè% “ÏŒ ÇÊÒÈ 5OƒÌ•x. 5Aqß™u‘ ãAöqs)s9 ¼çm¯RÎ
( ] ﺍﻟﺘﻜﻮﻳﺮ [ ٢١ – ١٩ :
ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ rﺣﺎﻣﻼﹰ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻴﻨﺎ ﳓـﻦ
ﺍﻟﺒﺸﺮ ،ﻓﺮﺳﺎﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻨﺎ ﻣﺮﺕ ﻋﱪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..ﻭﻫﻨﺎ ﻧﺴﺄﻝ ﻣﺜﲑﻱ ﻫـﺬﻩ
ﺍﻟﺸﺒﻬﺔ ﻓﻨﻘﻮﻝ ﳍﻢ :ﻫﻞ ﺟﱪﻳﻞ ﺍﻟﺬﻱ ﲪﻞ ﺭﺳﺎﻟﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﳏﻤﺪ rﻫﻞ ﻫﻮ ﻣﻦ ﺍﻟﺒﺸﺮ
؟!!! ..
..ﻓﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ rﺭﺳﻮﻻﹰ ﻟﻠﻨﺎﺱ ﻛﺎﻓﹼﺔ ) ( Ĩ$¨Y=Ïj9 Zp©ù!$Ÿ2 žwÎ) y7»oYù=y™ö‘r& !$tBur
] ﺳـﺒﺄ ] ( $·èŠÏHsd öNà6ö‹s9Î) «!$# ãAqß™u‘ ’ÎoTÎ) ÚZ$¨Z9$# $yg•ƒr'¯»tƒ ö@è% ) ، [ ٢٨ :ﺍﻷﻋﺮﺍﻑ :
، [ ١٥٨ﻻ ﻳﻨﻔﻲ ﺍﺳﺘﻤﺎﻉ ﺍﳉﻦ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻻ ﻳﻨﻔﻲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﻠﻴﺎﺕ ﺍﻟﱵ ﺟﺎﺀ ﺎ ..
ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻧﻬﻢ ﲰﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺁﻣﻨﻮﺍ ﺑﻪ ﻭﻧﻘﻠﻮﻩ ﺇﱃ ﻗﻮﻣﻬﻢ ..ﻭﺇﻥﹾ
ﻛﺎﻥ ﺗﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﻥﹼ ﺭﺳﺎﻟﺔ ﺍﻟﺮﺳﻮﻝ rﻟﻠﻨﺎﺱ ﻛﺎﻓﹼﺔ ﻭﲨﻴﻌﺎﹰ ،ﺩﻭﻥ ﺫﻛﺮ ﺍﺳﻢ
ﺍﳉﺎﻥﹼ ﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼﲔ ،ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳉﻦ ﻛﻜﺎﺋﻨﺎﺕ ﺃﹸﺧﺮﻯ ﻏﲑ ﺍﻟﺒﺸﺮ ،ﻓﺈﻥﹼ
ﺫﻟﻚ ﺍﻋﺘﺮﺍﻑ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻦ ﻏﲑ ﺍﻟﺒﺸﺮ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻻ ﻳﺮﻳﺪﻭﻥ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ..
..ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻋﺪﻡ ﻭﺭﻭﺩ ﺍﳉﻦ ﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼﲔ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟـﻮﺩ ﺍﳉـﻦ)
ﻛﻜﺎﺋﻨﺎﺕ ﻏﲑ ﺑﺸﺮﻳﺔ ( ﻭﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻭﺟﻮﺩﻫﻢ ) ﻛﺠﺰﺀٍ ﻣﻦ ﺍﻟﺒﺸﺮ ( ،ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ؟!!!
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤٤ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ :ﺇﻥ ﻛﺎﻥ ﺍﳉﻦ ﻫﻢ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺍﻟﻐﺮﺑﺎﺀ ﻭ .....ﻓﻠﻤﺎﺫﺍ
ﱂ ﻳﺬﻛﹶﺮﻭﺍ ﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼﲔ ؟!!! ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﺗﺸﻤﻞ ﺍﳉﻦ ) ﺣﺴـﺐ ﻣـﺎ
ﻳﺬﻫﺒﻮﻥ ( ﻓﻠﻤﺎﺫﺍ ﳛﺘﺠﻮﻥ ﺬﻳﻦ ﺍﻟﻨﺼﲔ ؟!!! ..
..ﻭﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﳏﻤﺪﺍﹰ rﻗﺪ ﺧﺎﻃﺐ ﺍﳉﻦ ﻭﺭﺁﻫﻢ ﻭﲢﺎﻭﺭ ﻣﻌﻬﻢ ؟!!! ..ﺍﷲ ﺗﻌﺎﱃ
ﻳﻘﻮﻝ ] ( $Y7pgx” $ºR#uäö•è% $oY÷èÏÿxœ $¯RÎ) (#þqä9$s)sù Çd`Ågø:$# z`ÏiB Ö•xÿtR yìyJtGó™$# çm¯Rr& ¥’n<Î) zÓÇrré& ö@è% ) :ﺍﳉﻦ
.. [ ١ :ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺻﺮﻓﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻲ ﻳﺴﻤﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ،ﻫﻢ ﺭﺳﻞ ﻋﺎﱂ ﺍﳉﻦ..
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( ¥’n<Î) zÓÇrré& ö@è%ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﻫﺆﻻﺀ ﺍﻟﻨﻔﺮ ﻣﻦ ﺍﳉﻦ ﻛﺎﻧﻮﺍ ﳐﻔﻴﲔ ﻋﻦ ﺃﻧﻈﺎﺭ
ﺍﻟﺒﺸﺮ ﻭﻋﻦ ﻧﻈﺮ ﺍﻟﺮﺳﻮﻝ ، rﻭﻟﺬﻟﻚ ﻳﻌﻠﻢ ﺍﷲُ ﺗﻌﺎﱃ ﺭﺳﻮﻟﹶﻪ rﺑﺄﻣﺮﻫﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺣﻲ
..
..ﻭﻣﺜﲑﻭ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﺍﳉﻦ ﺍﳌﻌﲏ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻫﻢ ﺑﺸﺮ
ﺟﺎﺅﻭﺍ ﺧﻔﻴﺔﹰ ،ﻓﺎﺳﺘﻤﻌﻮﺍ ﺇﱃ ﺍﻟﺮﺳﻮﻝ rﻓﺴﻤﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻪ ،ﻭﺁﻣﻨﻮﺍ ﺑﻪ ،ﻭﻧﻘﻠﻮﺍ ﺍﳌﻨﻬﺞ
ﺇﱃ ﻗﻮﻣﻬﻢ ،ﺩﻭﻥ ﺃﻥ ﻳﻌﻠﻢ ﻢ ﺭﺳﻮﻝ ﺍﷲ ، rﻭﺩﻭﻥ ﺃﻥ ﻳﻌﻠﻢ ﻢ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ
z`ÏiB ×A%y`Í‘ tb%x. ¼çm¯Rr&ur ﺍﶈﻴﻄﲔ ﺑﺮﺳﻮﻝ ﺍﷲ .. rﻭﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﻣﻌﲎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )
] ( $Z)ydu‘ öNèdrߊ#t“sù Çd`Ågø:$# z`ÏiB 5A%y`Ì•Î/ tbrèŒqãètƒ ħRM}$#ﺍﳉﻦ [ ٦ :ﰲ ﺳﻴﺎﻕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺃﻥﹼ ﺍﻹﻧﺲ ﻫﻨﺎ ﺗﻌﲏ ﺍﻟﺒﺴﻄﺎﺀ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ،ﻭﺃﻥﹼ ﺍﳉﻦ ﺗﻌﲏ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺃﺻﺤﺎﺏ
ﺍﻟﻨﻔﻮﺫ ﻭﺍﻟﺴﻠﻄﺎﻥ ..
..ﺃﻋﺘﻘﺪ ﺃﻥﹼ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﰲ ﺭﺩﻧﺎ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ،ﻳﻜﻔﻲ ﻟﻠﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ
..ﻭﻟﻜﻦ ﻟﻨﺴﺄﳍﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ :ﻛﻢ ﻫﻮ ﺣﺠﻢ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﳉﻦ ) ﺍﻹﻧﺲ ﺣﺴﺐ
ﺗﻌﺮﻳﻔﻬﻢ ( ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ، rﻭﺍﺳﺘﻤﻌﻮﺍ ﻣﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻧﻘﻠﻮﻩ ﺇﱃ ﻗﻮﻣﻬﻢ
ﺩﻭﻥ ﺃﻥ ﻳﺮﺍﻫﻢ ﺃﺣﺪ ؟! ..ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﻋﻘﻠﻨﺎ ﺗﺼﻮﺭ ﺷﺒﻬﺘﻬﻢ ﻫﺬﻩ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺣﺠﻢ
ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﺃﺻﻐﺮ ﻣﻦ ﺣﺠﻢ ﺍﻟﺬﺑﺎﺑﺔ !!! ..
ﻭﻳﻘﻮﻟﻮﻥ ..ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﺒﺸﺮ ﻛﺄﺣﻜﺎﻡ ﺍﻟﻌﺪﺓ ﻭﺍﳊﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻭ.....
،ﻫﻲ ﺃﺣﻜﺎﻡ ﻟﻺﻧﺲ ،ﻓﻜﻴﻒ ﻳﻄﺎﻟﺐ ﺎ ﺍﳉﺎﻥﹼ ﺇﻥ ﻛﺎﻧﻮﺍ ﳐﻠﻮﻗﺎﺕ ﺷﺒﺤﻴﺔ ؟ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤٥ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻳﻄﺎﻟﺐ ﺎ ﺍﳉﺎﻥﹼ ؟ ..ﺇﺫﺍ ﻛﺎﻧﺖ
ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺫﺍﺎ ﻻ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺒﺸـﺮ ،ﺣﻴﻨﻤـﺎ ﳜﻀـﻌﻮﻥ ﻟـﺒﻌﺾ
ﺍﳋﺼﻮﺻﻴﺎﺕ ..ﻟﻘﺪ ﺑﻴﻨﺎ ﺃﻥﹼ ﻋﺎﱂ ﺍﳉﻦ ﻻ ﻳﺪﺭﻙ ﺍﳉﺰﺋﻴﺎﺕ ،ﻭﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻻ ﲣﺮﺝ ﻋـﻦ
ﺳﺎﺣﺔ ﺍﳉﺰﺋﻴﺎﺕ ..ﻓﻬﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻛﻠﹼﻬﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﺎﺩﺓ ،ﺃﻱ ﺑﻌﺎﱂ ﺍﳌﺸﻴﺌﺔ ،ﻭﻗـﺪ ﺑﻴﻨـﺎ ﺃﻥﹼ
ﺍﳉﻦ ﻻ ﳝﻠﻜﻮﻥ ﻣﺸﻴﺌﺔ ،ﻭﻛﻞﹼ ﻣﺎ ﳝﻠﻜﻮﻧﻪ ﻫﻮ ﺍﻹﺭﺍﺩﺓ ..ﻭﻫﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻘﻮﻝ ﻟﻨـﺎ ﺇ ﹼﻥ
ﻋﺎﱂ ﺍﳉﻦ ﻣﻄﺎﻟﺐ ﺑﺎﻷﺣﻜﺎﻡ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳉﺰﺋﻴﺎﺕ ﺍﳌﺎﺩﻳﺔ ،ﺣﱴ ﻳﺜﲑﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ؟!! ..ﺃﻻ
ﺗﻮﺟﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺣﻜﺎﻡ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻜﻠﻴﺎﺕ ؟!!! ..
..ﻭﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ..
) z`ÏiB Nèdät!$uŠÏ9÷rr& tA$s%ur ( ħRM}$# z`ÏiB Oè?÷ŽsYõ3tGó™$# ωs% Çd`Ågø:$# uŽ|³÷èyJ»tƒ $YèŠÏHsd óOèdçŽà³øts† tPöqtƒur
] ( 4 $uZs9 |Mù=§_r& ü“Ï%©!$# $uZn=y_r& !$oYøón=t/ur <Ù÷èt7Î/ $uZàÒ÷èt/ yìtFôJtGó™$# $oY-/u‘ ħRM}$#ﺍﻷﻧﻌﺎﻡ [ ١٢٨ :
) ] ( ÓÉL»tƒ#uä öNà6ø‹n=tæ tbq•Áà)tƒ öNä3ZÏiB ×@ߙ①öNä3Ï?ù'tƒ óOs9r& ħRM}$#ur Çd`Ågø:$# uŽ|³÷èyJ»tƒ
ﺍﻷﻧﻌﺎﻡ [ ١٣٠ :
..ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺗﺒﻴﺎﻥﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﰲ ﺣﺎﻟﺔ ﻣﻌﺎﺷﺮﺓ ﺩﺍﺋﻤﺔ ،
ﻭﺃﻧﻬﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﺑﻴﺌﺔ ﻭﺍﺣﺪﺓ ﻣﺘﺼﻠﺔ ﺯﻣﺎﻧﺎﹰ ﻭﻣﻜﺎﻧﺎﹰ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻢ ﻣﻦ ﺟﻨﺲﹴ ﻭﺍﺣﺪ ..
..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﲢﻤﻼﻥ ﻣﺎ ﺗﺬﻫﺒﻮﻥ ﺇﻟﻴـﻪ ؟
..ﻓﻘﺪ ﺑﻴﻨﺎ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﳉﻦ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺨﻠﻮﻗـﺔ ﻣـﻦ
ﺍﳌﺎﻫﻴﺔ ﺍﻟﻨﺎﺭﻳﺔ ،ﻭﺍﻟﱵ ﻻ ﻧﺴﺘﻄﻴﻊ ﺭﺅﻳﺘﻬﺎ ..
( ،ﻻ ﺗﻌـﲏ ﺇﻻﹼ ) ‘<Ù÷èt7Î/ $uZàÒ÷èt/ yìtFôJtGó™$# $oY-/u ﻭﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ، ﻭﺃﻧﻬﺎ ﻻ ﺗﻌﲏ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﲔ ﺍﻹﻧﺲ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ ؟ ..
( ،ﻻ ﺗﻌـﲏ ) ‘<Ù÷èt7Î/ $uZàÒ÷èt/ yìtFôJtGó™$# $oY-/u ﻭﺣﱴ ﻟﻮ ﰎﹼ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺇﻻﹼ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﲔ ﻋﺎﳌﻲ ﺍﻹﻧﺲ ﻭﺍﳉﻦ .. ﻓﺈﻥﹼ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﳌﻌﲏ ﻫﻮ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺍﻟﻨﻔﺴﻲ ،
ﺣﻴﺚ ﻳﺆﺛﹼﺮ ﺷﻴﺎﻃﲔ ﺍﳉﻦ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺳﻮﺳﺔ ،ﻓﺘﺘﺄﺛﹼﺮ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﳓﻮ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤٦ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﺍﻟﺸﺮ ، ﻭﺑﺬﻟﻚ ﻳﺴﺘﻤﺘﻊ ﻫﺆﻻﺀ ﺍﻟﺸﻴﺎﻃﲔ ﲝﺮﻓﻬﻢ ﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻣـﺮﺍﺩ ﺍﷲ ﺗﻌـﺎﱃ ،
ﻭﻳﺴﺘﻤﺘﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺍﺳﺘﺠﺎﺏ ﳍﺬﻩ ﺍﻟﻮﺳﻮﺳﺔ ،ﺑﺄﻥ ﺍﺗﺠﻬﺖ ﺇﺭﺍﺩﺗﻪ ﳓﻮ ﻧﻔﺴﻪ ﺍﻷﻣـﺎﺭﺓ
ﺑﺎﻟﺴﻮﺀ .....ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻤﺘﺎﻉ ..
) tí$sÜtGó™$# Ç`tB ÏMø•t7ø9$# •kÏm Ĩ$¨Z9$# ’n?tã ¬!ur ..ﻭﻳﻘﻮﻟﻮﻥ ﳌﺎﺫﺍ ﺍﳊﺞ ﺣﺼﺮﺍﹰ ﻟﻠﻨﺎﺱ ..
) ] ( 4 Wx‹Î6y™ Ïmø‹s9Îﺁﻝ ﻋﻤﺮﺍﻥ .. [ ٩٧ :ﻭﺍﻷﻣﺜﺎﻝ ﻳﻀﺮﺎ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ –
ﻟﻠﻨﺎﺱ ﺣﺼﺮﺍﹰ ،ﻭﺍﳊﺴﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻨﺎﺱ ..ﻭﺑﻨﺎﺀً ﻋﻠﻰ ﺫﻟﻚ ﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺈﻧﻜﺎﺭ
ﻭﺟﻮﺩ ﻋﺎﱂ ﺍﳉﻦ..
..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﻛﻞﹼ ﻣﺎ ﺫﻛﺮﲤﻮﻩ ﻳﺮﺗﺒﻂ ﺑﺎﳉﺰﺋﻴﺎﺕ ،ﰲ ﻋﺎﳌﻨـﺎ ﺍﳌـﺎﺩﻱ
ﺍﻟﺜﻘﻴﻞ ،ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥﹼ ﻋﺎﱂ ﺍﳉﻦ ﻻ ﳝﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﻠﻚ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﻟﺘﻔﺎﻋـﻞ ﻣﻌﻬـﺎ ..
ﻓﺎﳊﺞ ﻓﺮﻳﻀﺔ ٌ ﳛﺘﺎﺝ ﺗﻨﻔﻴﺬﻫﺎ – ﲝﻴﺜﻴﺎﺎ ﺍﳌﻌﺮﻭﻓﺔ – ﺇﱃ ﺍﻣﺘﻼﻙ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﳉﺰﺋﻴـﺎﺕ ..
ﻭﺍﻷﻣﺜﺎﻝ ﺻﻮﺭ ﻣﺎﺩﻳﺔﹲ ﻣﻦ ﻋﺎﳌﻨﺎ ﺍﳌﺎﺩﻱ ، ﻳﻀﺮﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﻟﻜﻲ ﻧﺴﺘﻨﺞ ﻣﻨﻬﺎ ﺍﻟﻜﻠﻴﺎﺕ ..
ﻭﺍﳊﺴﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ﻳﻜﻮﻥ ﻋﻠﻰ ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﺳﺘﻨﺘﺎﺟﻨﺎ ﻟﻠﻜﻠﻴﺎﺕ ﻣﻦ ﺧﻼﳍـﺎ ،
ﺑﻴﻨﻤﺎ ﰲ ﻋﺎﱂ ﺍﳉﻦ ﺣﻴﺚ ﻻ ﺟﺰﺋﻴﺎﺕ ،ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻜﻠﻴﺎﺕ ﻣﺒﺎﺷـﺮﺓ ،ﻓـﺈﻥﹼ ﻧﺘﻴﺠـﺔ
ﺍﳊﺴﺎﺏ ﻣﻌﺮﻭﻓﺔ ﻣﻨﺬ ﻗﻴﺎﻣﻬﻢ ﺑﺎﻟﻌﻤﻞ ،ﻷﻧﻬﻢ ﻳﺘﻔﺎﻋﻠﻮﻥ ﺃﺻﻼﹰ ﻣﻊ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﱵ ﻫﻲ ﻧﺘـﺎﺋﺞ
ﻣﺒﺎﺷﺮﺓ ..
..ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﻣﻌﺼﻴﺔ ﺇﺑﻠﻴﺲ – ﻛﻔﺮﺩ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ – ﷲ ﺗﻌﺎﱃ ،ﺃﺩﺕ ﺇﱃ ﻃـﺮﺩﻩ
ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﺒﺎﺷﺮﺓ ،ﻷﻥﹼ ﺇﺑﻠﻴﺲ ﺭﻓﺾ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻛﻠﻴﺔ ﻻ ﺟﺰﺋﻴﺔ
،ﺑﻴﻨﻤﺎ ﻣﻌﺼﻴﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﷲ ﺗﻌﺎﱃ ،ﻛﺎﻧﺖ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﺟﺰﺋﻴﺔ ﻻ ﻛﻠﻴﺔ ..
..ﻭﻫﻨﺎ ﺃﻳﻀﺎﹰ ﻧﻌﻮﺩ ﻓﻨﻘﻮﻝ :ﺇﺫﺍ ﻛﻨﺘﻢ ﺗﻘﻮﻟﻮﻥ ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻨﺎﺱ ﻫﻲ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺱ ) ﻭﻫﻲ
ﻟﻴﺴﺖ ﻛﺬﻟﻚ ( ﻓﻜﻴﻒ ﺗﻨﺎﻗﻀﻮﻥ ﺃﻧﻔﺴﻜﻢ ﻓﺘﻘﻮﻟﻮﻥ ﳌﺎﺫﺍ ﱂ ﻳﺬﻛﺮ – ﰲ ﻣﺴﺎﺋﻞ ﺷﺒﻬﺎﺗﻜﻢ
ﻫﺬﻩ – ﺍﳉﻦ..
..ﻭﻳﻘﻮﻟﻮﻥ ﳌﺎﺫﺍ ﱂ ﻳﺬﻛﺮ ﺍﳉﻦ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤٧ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
) &ã•yJs)ø9$#ur ߧôJ¤±9$#ur ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB ¼çms9 ߉àfó¡o„ ©!$# žcr& t•s? óOs9r
3 Ü>#x‹yèø9$# Ïmø‹n=tã ¨,ym ÏWx.ur ( Ĩ$¨Z9$# z`ÏiB ׎•ÏVŸ2ur •>!#ur¤$!$#ur ã•yf¤±9$#ur ãA$t7Ågø:$#ur ãPqàf‘Z9$#ur
] ( ) âä!$t±o„ $tB ã@yèøÿtƒ ©!$# ¨bÎ) 4 BQÌ•õ3•B `ÏB ¼çms9 $yJsù ª!$# Ç`Íkç‰ `tBurﺍﳊﺞ [ ١٨ :
ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﺇﻥ ﻛﺎﻥ ﻋﺪﻡ ﻭﺟﻮﺩ ﻛﻠﻤﺔ ﺍﳉﻦ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻼﹰ ﻋﻠـﻰ
ﻋﺪﻡ ﺳﺠﻮﺩ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻋﺎﱂ ﺍﳉﻦ ، ﻭﺑﺎﻟﺘﺎﱄ ﻛﺎﻥ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌـﺎﻟﹶﻢ ..
ﻓﺈﻧﻨﺎ ﻧﺴﺄﻝ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ :ﺃﻳﻦ ﻫﻮ ﺫﻛﺮ ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳـﺔ ؟ ..ﻓﻤـﻦ
ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﳌﻼﺋﻜﺔ ﺗﺴﺠﺪ ﷲ ﺗﻌﺎﱃ ..ﻓﻬﻞ ﻋﺪﻡ ﻭﺟﻮﺩ ﻛﻠﻤﺔ ﺍﳌﻼﺋﻜﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻳﻌﲏ
– ﺑﻨﺎﺀً ﻋﻠﻰ ﺷﺒﻬﺘﻜﻢ ﻫﺬﻩ – ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﻋﺎﱂ ﺍﳌﻼﺋﻜﺔ !!! ..
..ﻭﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﻃﺮﺣﻮﻫﺎ ،ﺟﻨﺤﺖ ﲞﻴﺎﳍﻢ ﺇﱃ ﺗﺼﻮﺭ ﺩﻻﻻﺕ ﺍﻟﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
ﺍﻟﺘﺎﻟﻴﺔ ) ﺍﻟﱵ ﺗﺼﻮﺭ ﻟﻨﺎ ﻣﺎ ﻗﺎﻟﻪ ﺃﻓﺮﺍﺩ ﺍﳉﻦ ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﺭﺳﻮﻝ ﺍﷲ rﻭﺁﻣﻨﻮﺍ ﺑﻪ ( ﺗﺼـﻮﺭﺍﹰ ﻻ
ﻋﻼﻗﺔ ﻟﻪ ﺑﺪﻻﻻﺕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻻ ﻣﻦ ﻗﺮﻳﺐﹴ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ ..
߉ãèø)tR $¨Zä. $¯Rr&ur ÇÑÈ $Y7åkà-ur #Y‰ƒÏ‰x© $U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsù uä!$yJ¡¡9$# $oYó¡yJs9 $¯Rr&ur )
] ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏBﺍﳉﻦ [ ٩ – ٨ :
..ﻳﻘﻮﻟﻮﻥ ..ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( uä!$yJ¡¡9$# $oYó¡yJs9 $¯Rr&urﻫﻮ :ﻭﺃﻧﺎ ﻃﻠﺒﻨﺎ ﻣﻌﺮﻓﺔ ﺍﻟﺪﻳﻦ
ﻭﺍﻟﻜﺘﺎﺏ ..ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( $Y7åkà-ur #Y‰ƒÏ‰x© $U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsùﺗﻌﲏ ﻭﺟـﺪﻧﺎ
ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﳏﻔﻮﻇﺎﹰ ﺑﺒﻴﺎﻥ ﻗﻮﻱ ﻻ ﳝﻜﻦ ﻧﻘﻀﻪ ﻭﺍﻟﻨﻔﺎﺫ ﺇﱃ ﺃﻱ ﻋﻴﺐﹴ ﺃﻭ ﻧﻘـﺺﹴ ﻓﻴـﻪ ،ﻭﺃﻥﹼ
) $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur ﺍﳊﺮﺱ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻟﺸﻬﺐ ﻫﻢ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ..ﻭﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tBﺗﻌﲏ ﺃﻥﹼ ﻫﺆﻻﺀ ﺍﳉﻦ ﺍﻟﻐﺮﺑﺎﺀ
ﺍﳌﺘﺨﻔﹼﲔ ﻣﻦ ﺍﻟﺒﺸﺮ ) ﺣﺴﺐ ﺯﻋﻤﻬﻢ ( ﻛﺎﻧﻮﺍ ﻳﺘﻠﻤﺴﻮﻥ ﳎﻲﺀ ﺍﻟﺮﺳﻮﻝ ، rﲟﻌـﲎ ﻛﻨـﺎ
ﻧﺘﺮﻗﹼﺐ ﻇﻬﻮﺭ ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ﺣﱴ ﻭﺟﺪﻧﺎﻩ ،ﻓﺄﺻﺒﺢ ﺷﻬﺎﺑﺎﹰ ﳛﻤﻴﻨﺎ ﻣﻦ ﺿـﻼﻝ ﺍﻟﺸـﻴﺎﻃﲔ
ﻭﺃﺑﺎﻃﻴﻠﻬﻢ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٤٨ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ﺣﺴﺐ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ( ﺗﻌﲏ ﺃﻥﹼ ﳏﺎﻭﻟﺔ ﺳﺮﻗﺔ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺴـﻤﺎﺀ
ﻭﺗﺸﻮﻳﻬﻬﺎ ،ﻭﲢﺮﻳﻒ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻛﺎﻧﺖ ﳑﻜﻨﺔ ﻗﺒﻞ ﺭﺳﺎﻟﺔ ﳏﻤﺪ .. rﺃﻣﺎ ﺑﻌﺪ ﻫﺬﻩ
ﺍﻟﺮﺳﺎﻟﺔ ﻓﺎﻷﻣﺮ ﳐﺘﻠﻒ ﲤﺎﻣﺎﹰ ،ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺣﻔﻆ ﺭﺳﺎﻟﺘﻪ ﺍﳉﺪﻳﺪﺓ ﺑﺸﻬﺐ ﺍﻟﺒﻴﺎﻥ ،ﻭﺑﺎﳊﺠﺔ
ﻭﺍﻟﱪﻫﺎﻥ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﻣﺎ ﺗﻌﻨﻴﻪ – ﺣﺴﺐ ﻗﻮﳍﻢ – ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ :
) .. ( #Y‰|¹§‘ $\/$pkÅ-
)s-uŽtIó™$# Ç`tB žwÎ ..ﻭﰲ ﳏﺎﻭﻟﺘﻬﻢ ﻻﺳﺘﻘﺎﻣﺔ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ،ﺃﻭﻟﻮﺍ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
) $¨Zä. $¯Rr&ur ] ( ×ûüÎ7•B Ò>$pkÅ- ¼çmyèt7ø?r'sù yìôJ¡¡9$#ﺍﳊﺠﺮ ، [ ١٨ :ﺃﻭﻟﻮﻫﺎ ﻣﻊ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
، ( ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tRﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﻟﻜﻞﱢ ﳏﺎﻭﻟﺔ ﺍﺳﺘﺮﻗﺎﻕﹴ ﻟﻠﺴﻤﻊ ) ﻭﻫﻲ
ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﺳﺮﻗﺔ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺴﻤﺎﺀ ﻭﲢﺮﻳﻒ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ( ﺑﻴﺎﻧﺎﹰ ﻭﺑﺮﻫﺎﻧﺎﹰ ﻭﺷﻬﺎﺑﺎﹰ ﻳﺜﻘﺐ
ﺍﻟﺒﺎﻃﻞ ﺍﳌﻔﺘﺮﻯ ﻭﻳﺰﻫﻘﻪ ﻭﻳﺮﺟﻢ ﺷﻴﻄﺎﻧﻪ ..
..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﻟﻘﺪ ﺑﻴﻨﺎ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﳉـﻦ ﰲ ﻛﺘـﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ﻫﻲ ﺍﺳﻢ ﺫﺍﺕ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺍﳌﺨﻠﻮﻗﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺃﻧﻪ ﻳﺴﺘﺤﻴﻞ ﺗﺄﻭﻳﻠﻬﺎ ﻭﺳﺤﺒﻬﺎ ﻋﻠـﻰ
ﺍﻟﺒﺸﺮ ،ﻭﺑﺎﻟﺘﺎﱄ ﺳﻘﻮﻁ ﻛﻞﹼ ﺷﺒﻬﺔ ﲢﺎﻭﻝ ﺍﻟﻘﻔﺰ ﻓﻮﻕ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..
ﺇﻥﹼ ﻣﺎ ﻳﻌﺮﻑ ﻭﺟﻮﺩﻩ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻻ ﻳﺴﻨﺪ ﺇﺛﺒﺎﺗﻪ ﺇﱃ ﺍﻟﻮﺣﻲ ،ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﻳﺮﺩ
ﻧﺺ ﻳﺸﲑ ﳎﺮﺩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ rﺃﻭ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻟﺒﺸﺮ ﺭﺃﻯ ﺍﳉﻦ ﺃﻭ ﲢﺪﺙ ﻣﻌﻬﻢ
..ﻭﻟﺬﻟﻚ ﻗﻠﻨﺎ ﺇﻥﹼ ﺇﻋﻼﻡ ﺍﻟﺮﺳﻮﻝ rﲟﺴﺄﻟﺔ ﺍﳉﻦ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺣﻲ ﻫﻮ ﺩﻟﻴﻞﹲ ﻣﻦ ﳎﻤﻮﻋـﺔ
ﺍﻷﺩﻟﹼﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ﺃﻥﹼ ﺃﻓﺮﺍﺩ ﺍﳉﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﻋﺎﱂﹴ ﻏﲑ ﻣﺮﺋﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ،ﻭﺃﻧﻪ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ
ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺑﺸﺮﺍﹰ ﺑﺄﺟﺴﺎﺩ ﻣﺎﺩﻳﺔ ..
) $U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsù uä!$yJ¡¡9$# $oYó¡yJs9 $¯Rr&ur ..ﻭﺇﻥﹼ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻘـﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ
©$\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur ÇÑÈ $Y7åkà-ur #Y‰ƒÏ‰x
ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﺇﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( #·‘#uqôÛr& ö/ä3s)n=s{ ô‰s%urﻫﻲ ﺧﻄﺎﺏ
ﻣﻮﺟﻪ ﻟﻠﺬﻳﻦ ﱂ ﻳﺆﻣﻨﻮﺍ ﻣﻊ ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺳﻴﺎﻕ ﺍﻟﻨﺺ ﺍﶈﻴﻂ ﺬﻩ ﺍﻵﻳﺔ ،
ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧﻪ ﺧﻄﺎﺏ ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ..ﻭﺑﺎﻟﺘﺎﱄ
ﻓﺎﳋﻠﻖ ﺃﻃﻮﺍﺭﺍﹰ ﳜﺺ ﻛﻞﱠ ﺇﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﻭﳑﺘﺤﻦﹴ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ..ﻭﻻ ﳝﻜﻦ ﺳﺤﺐ ﺫﻟﻚ
ﻋﻠﻰ ﺗﻄﻮﺭ ﺧﻠﻖ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺰﻋﻮﻡ ﻗﺒﻞ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺎﻟﻀﻤﲑ ﺍﳌﺘﺼـﻞ ﰲ ﻛﻠﻤـﺔ )
{ ( ö/ä3s)n=sﻳﺆﻛﹼﺪ ﺃﻥﹼ ﻣﺎﻫﻴﺔ ﺍﳋﻠﻖ ﺍﳌﻌﻨﻴﺔ ،ﻫﻲ ﺫﺍﺕ ﺍﳌﺨﺎﻃﺒﲔ ..
) ö/ä3s9 $¨B ..ﻭﻫﺆﻻﺀ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﺨﺎﻃﺒﻬﻢ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
، ( #·‘#uqôÛr& ö/ä3s)n=s{ ô‰s%ur ÇÊÌÈ #Y‘$s%ur ¬! tbqã_ö•s? Ÿwﻟﻴﺴﻮﺍ ﻣﺆﻣﻨﲔ ﺑﺎﻟﻐﻴﺐ ..ﻭﺗﺼـﻮﺭﺍﺕ
ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻋﻦ ﺍﻟﺘﻄﻮﺭ ﻫﻲ ﻏﻴﺐ ﱂ ﻳﺸﻬﺪﻩ ﻫﺆﻻﺀ ﺍﻟﻜﺎﻓﺮﻭﻥ ،ﻓﻜﻴﻒ ﻳﻀﻊ ﻧـﻮﺡ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﺑﻨﺎﺀً ﻋﻠﻰ ﺯﻋﻤﻬﻢ – ﻣﻘﺪﻣﺔﹰ ﻏﻴﺒﻴﺔﹰ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ،ﻟﻴﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺇﱃ ﺩﻋـﻮﻢ
ﻟﻺﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﻟﲑﺟﻮﺍ ﻟﻪ ﻭﻗﺎﺭﺍﹰ ؟!! .....ﺑﻴﻨﻤﺎ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،
ﻫﻲ ﻣﺴﺄﻟﺔ ﺣﺴﻴﺔ ﻭﻟﻴﺴﺖ ﻏﻴﺒﻴﺔ ،ﻭﻫﻲ ﺍﳌﻌﻨﻴﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( #·‘#uqôÛr& ö/ä3s)n=s{ ô‰s%ur
...ﻓﺄﻃﻮﺍﺭ ﺍﳋﻠﻖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞﱢ ﺇﻧﺴﺎﻥ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ ﺑﻴﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ :
) ÇÊÌÈ &ûüÅ3¨B 9‘#t•s% ’Îû ZpxÿôÜçR çm»oYù=yèy_ §NèO ÇÊËÈ &ûüÏÛ `ÏiB 7's#»n=ß™ `ÏB z`»|¡SM}$# $oYø)n=yz ô‰s)s9ur
$tRöq|¡s3sù $VJ»sàÏã sptóôÒßJø9$# $uZø)n=y‚sù ZptóôÒãB sps)n=yèø9$# $uZø)n=y‚sù Zps)n=tæ spxÿôÜ‘Z9$# $uZø)n=yz ¢OèO
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٥٣ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
] ( tûüÉ)Î=»sƒø:$# ß`|¡ômr& ª!$# x8u‘$t7tFsù 4 t•yz#uä $¸)ù=yz çm»tRù't±Sr& ¢OèO $VJøtm: zO»sàÏèø9$#ﺍﳌﺆﻣﻨﻮﻥ – ١٢ :
[ ١٤
..ﻭﳌﹼﺎ ﻛﺎﻥ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﰲ ﺍﻟﻜﻠﻤﺘﲔ ) ( y7s9y‰yèsù y71§q|¡sùﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ
،ﻳﻬﺪﻡ ﻣﺎ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ ،ﻧﺮﺍﻫﻢ ﻳﻘﻮﻟﻮﻥ ،ﺇﻥﹼ ﻓﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ – ﻫﻨﺎ – ﲟﻌﲎ ﰒﹼ ﺍﻟـﱵ ﺗﻔﻴـﺪ
ﺍﻟﺘﺮﺍﺧﻲ ﰲ ﺍﻟﺰﻣﻦ ،ﺿﺎﺭﺑﲔ ﺑﻌﺮﺽ ﺍﳊﺎﺋﻂ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﻠﻐﻮﻳﺔ ﺍﻟﱵ ﻳﻘﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
ÇÐÈ y7s9y‰yèsù y71§q|¡sù y7s)n=yz “Ï%©!$# ÇÏÈ ÉOƒÌ•x6ø9$# y7În/t•Î/ x8¡•xî $tB ß`»|¡RM}$# $pkš‰r'¯»tƒ )
] ( š•t7©.u‘ uä!$x© $¨B ;ou‘qß¹ Äd“r& þ’Îûﺍﻻﻧﻔﻄﺎﺭ [ ٨ – ٦ :
ﻭﻟﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ..ﺇﻥﹼ ﺁﺩﻡ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻴﺲ ﺃﻭﻝ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﻭﺟﻪ
&`tB $pkŽÏù ã@yèøgrBr ﺍﻷﺭﺽ ،ﻭﺇﻧﻤﺎ ﺳﺒﻘﻪ ﺁﺩﻣﻴﻮﻥ ﻛﺜﲑﻭﻥ ،ﻭﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﻘﻮﻝ ﺍﳌﻼﺋﻜﺔ ) :
] ( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿãƒﺍﻟﺒﻘﺮﺓ .. [ ٣٠ :ﻭﺑﺎﻟﺘﺎﱄ ﻳﻘﻮﻟﻮﻥ ﺇﻥﹼ ﺧﻼﻓﺔ ﺁﺩﻡ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﰲ ﺍﻷﺭﺽ ،ﻟﻴﺴﺖ ﷲ ﺗﻌﺎﱃ ،ﻭﺇﻧﻤﺎ ﳌﻦ ﺳﺒﻘﻪ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺎﻵﻳﺔ
ﺍﻟﻜﺮﳝﺔ ) * )] ( tûüÏJn=»yèø9$# ’n?tã tbºt•ôJÏã tA#uäur zOŠÏdºt•ö/Î) tA#uäur %[nqçRur tPyŠ#uä #’s"sÜô¹$# ©!$# ¨bÎ
ﺁﻝ ﻋﻤﺮﺍﻥ [ ٣٣ :ﻋﻠﻰ ﺃﻥﹼ ﺁﺩﻡ ﺣﻴﻨﻤﺎ ﺧﻠﻖ ﱂ ﻳﻜﻦ ﻭﺣﺪﻩ ،ﻭﺇﻧﻤﺎ ﺍﺻﻄﻔﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ
ﺑﲔ ﻗﻮﻣﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﺇﺑﻠﻴﺲ ..
..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﺇﻥﹼ ﻗﻮﳍﻢ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﺪ ﻣﻦ ﺑﻌﺾ
ﻫﺆﻻﺀ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻩ ﻭﻻﺩﺓﹰ ،ﻭﺫﻟﻚ ﻛﻐﲑﻩ ﻣﻦ ﺃﺑﻨﺎﺀ ﺟﻴﻠﻪ ،ﺃﻱ ﺃﻧﻪ ﻣﺮ ﲟﺮﺍﺣﻞ ﺍﳋﻠﻖ
ﺍﻟﱵ ﳝﺮ ﺎ ﺍﻟﺒﺸﺮ ،ﻣﻦ ﺍﻟﻨﻄﻔﺔ ﺇﱃ ﺍﻟﻌﻠﻘﺔ ﺇﱃ ، .....ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻳﺘﺨﻴﻠﻮﻥ ،
) )5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ ﻓﻜﻴﻒ ﻧﻔﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ
] ( ãbqä3u‹sù `ä. ¼çms9 tA$s% ¢OèOﺁﻝ ﻋﻤﺮﺍﻥ [ ٥٩ :؟!!! ..
ﺇﻥﹼ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺒﻴﻦ ﺃﻥﹼ ﺧﻠﻖ ﺁﺩﻡ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ،ﻟﻴﺲ ﻛﺨﻠﻖ ﺑـﺎﻗﻲ
ﺍﻟﺒﺸﺮ ،ﻭﱂ ﳝﺮ ﲟﺮﺍﺣﻞ ﺍﳋﻠﻖ ﺍﳌﻌﺮﻭﻓﺔ ..ﻓﻜﻴﻒ ﻳﺴﺘﻘﻴﻢ – ﻣﻊ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ – ﻗﻮﳍﻢ ﺑﺄﻥﹼ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٥٤ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﺁﺩﻡ ﻭﻟﺪ ﻣﻦ ﺁﺩﻣﻴﲔ ﺳﺒﻘﻮﻩ ؟!!! ..ﻭﻫﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻧﺘﺼﻮﺭ ﺃﻥﹼ ﺍﺳـﻢ ﺫﺍﺕ ﻳـﺮﺩ ﰲ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻛﺎﺳﻢ ﺁﺩﻡ – ﻭﳜﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻻﺳﻢ ﺑﺄﺩﺍﺓ ﺍﻟﻨـﺪﺍﺀ ،
ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺮﺗﺒﻂ ﺑﺄﺷﺨﺎﺹﹴ ﻛﺜﲑﻳﻦ ﻏﲑ ﻣﻌﻠﻮﻣﲔ ؟!!! ..
) &$pkŽÏù ߉šøÿム`tB $pkŽÏù ã@yèøgrBr ..ﻭﻗﺪ ﺑﻴﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻛﻴﻒ ﺃﻥﹼ ﻗـﻮﻝ ﺍﳌﻼﺋﻜـﺔ
، ( uä!$tBÏe$!$# à7Ïÿó¡o„urﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﺁﺩﻡ ) ﺍﳉﺴﺪ ( ،ﻭﻛﺎﻥ ﻧﺘﻴﺠﺔ ﺭﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻏﻄـﺎﺀ
ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ،ﻓﺮﺃﺕ ﺍﳌﻼﺋﻜﺔ ﻣﺎ ﺳﻴﻜﻮﻥ ﻣﻦ ﻓﺴﺎﺩ ﻭﻣﻦ ﺳﻔﻚ ﻟﻠﺪﻣﺎﺀ ﻋﻠﻰ ﺳﻄﺢ
ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ..
) * )tA#uäur zOŠÏdºt•ö/Î) tA#uäur %[nqçRur tPyŠ#uä #’s"sÜô¹$# ©!$# ¨bÎ ..ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﻳﺔ ﺍﻟﻜﺮﳝـﺔ
.. ( tûüÏJn=»yèø9$# ’n?tã tbºt•ôJÏãﻓﻨﻘﻮﻝ ..ﺇﻥﹼ ﺳﺎﺣﺔ ﺍﺻﻄﻔﺎﺀ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻲ ﺫﺍﺎ ﺳﺎﺣﺔ
ﺍﺻﻄﻔﺎﺀ ﻧﻮﺡﹴ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ،ﻭﻫﻲ ﺳـﺎﺣﺔ ﺍﻟﻌـﺎﳌﲔ ) .. ( tûüÏJn=»yèø9$# ’n?tã
ﻓﺤﺮﻑ ﺍﻟﻌﻄﻒ ) ﺍﻟﻮﺍﻭ ( ﺑﲔ ﺁﺩﻡ ﻭﻧﻮﺡﹴ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ،ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ
،ﻟﻴﺲ ﻋﺒﺜﺎﹰ ،ﻓﻬﻮ ﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳚﻤﻊ ﺑﻴﻨﻬﻢ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﺍﳌﺬﻛﻮﺭ ﰲ ﺳـﺎﺣﺔ
ﺍﻻﺻﻄﻔﺎﺀ ،ﲡﻤﻌﻬﻢ ﺳﺎﺣﺔ ﺍﺻﻄﻔﺎﺀ ﻭﺍﺣﺪﺓ ،ﻫﻲ ﺳﺎﺣﺔ ﺍﻟﻌﺎﳌﲔ ..
ﻭﺣﻴﺜﻴﺎﺕ ﺍﻻﺻﻄﻔﺎﺀ ﺗﺘﻌﻠﹼﻖ ﺑﺘﻤﻴﻴﺰ ﺍﳌﺼﻄﻔﲔ ﲞﻮﺍﺹ ﲣﺘﻠﻒ ﻋﻤﺎ ﻳﺘﺼﻒ ﺑﻪ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ
ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﻭﺫﻟﻚ ﻣﻦ ﺯﺍﻭﻳﺔ ﻫﺬﻩ ﺍﳋﻮﺍﺹ .. ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ – ﻻ ﺍﳊﺼـﺮ –
ﺑﺎﻟﻨﺴﺒﺔ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .....ﺁﺩﻡ ﻫﻮ ﺃﺑﻮ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻭﺁﺩﻡ ﺳﺠﺪﺕ ﻟﻪ ﺍﳌﻼﺋﻜـﺔ ،
ﻭﺁﺩﻡ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺗﻌﺎﱃ – ﻣﻊ ﺯﻭﺟﺘﻪ – ﳉﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ .....ﻫﺬﻩ ﺍﻟﺼـﻔﺎﺕ ﺍﺻـﻄﻔﺎﻩ ﺍﷲ
ﺗﻌﺎﱃ ﺎ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﺒﺸﺮ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ..
..ﻭﺩﻓﻌﺘﻬﻢ ﺗﺼﻮﺭﺍﻢ ﻫﺬﻩ ﺇﱃ ﺗﺄﻭﻳﻞ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﱵ ﺑﻴﻨﻬﺎ ﺍﷲ
ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺗﺄﻭﻳﻼﹰ ﻳﻘﻮﻟﻮﻥ ﻓﻴﻪ :ﺇﻥﹼ ﺑﻴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﻣـﻦ ﺗـﺮﺍﺏ
ﻳﻌﲏ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻥ ﰲ ﺑﺪﺍﻳﺔ ﺗﻄﻮﺭﻩ – ﺣﺴﺐ ﺯﻋﻤﻬﻢ – ﻛﻄﺒﻊ ﺍﻟﺘﺮﺍﺏ ،ﻻ ﻳﻘﹶﻮﻟﹶـﺐ
ﻭﻻ ﻳﺘﻜﻴﻒ ﺑﺴﻬﻮﻟﺔ ﻭﻻ ﻳﺬﻋﻦ ..ﻭﺑﻴﺎﻥ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻃﲔ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٥٥ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
،ﻳﺆﻭﻟﻮﻧﻪ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻄﻮﺭ ﺍﻟﻼﺣﻘﺔ ،ﺃﻋﻄﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎﺀ ﺍﳊﻴﺎﺓ ،ﻓﺄﺻﺒﺢ ﺑﻄﺒﻌﻪ
ﻛﺎﻟﻄﲔ ﻳﺘﻜﻴﻒ ﻭﻳﺬﻋﻦ ﺑﺴﻬﻮﻟﺔ ﰲ ﺣﻴﺎﺗﻪ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ..ﻭﰲ ﺑﻴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳋﻠﻖ ﻣـﻦ
ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ ﻳﻘﻮﻟﻮﻥ :ﻭﺑﻌﺪ ﺫﻟﻚ ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﻧﺎﻃﻘﺎﹰ ﻣﺘﻜﻠﹼﻤﺎﹰ ،ﻳﺠﻴﺐ ﻋﻠﻰ ﻣـﺎ
ﻳﺮﹺﺩ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﻫﻮ ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ ﻳﺠﺎﻭﺏ ﺣﻴﻨﻤﺎ ﻳﻨﻘﹶﺮ ﻋﻠﻴﻪ ..ﺃﻱ ﻳﺆﻭﻟﻮﻥ ﻣﺮﺍﺣـﻞ
ﺧﻠﻖ ﺁﺩﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﻴﺠﻌﻠﻮﺎ ﻋﺒﺎﺭﺍﺕ ﺗﺠﺎﺭﻱ ﻓﺮﺿﻴﺔ ﺍﻟﺘﻄﻮﺭ ﻟﺪﺍﺭﻭﻥ ..
..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﻫﺬﻩ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺗﻨﺎﻗﺾ ﲤﺎﻣﺎﹰ ﺩﻻﻻﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴـﺔ
..ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ..
#sŒÎ*sù ÇËÑÈ 5bqãZó¡¨B :*yJym ô`ÏiB 9@»|Áù=|¹ `ÏiB #\•t±o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ)ur )
™öNßg•=à2 èps3Í´¯»n=yJø9$# y‰yf|¡sù ÇËÒÈ tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy
& ] ( šúïωÉf»¡¡9$# yìtB tbqä3tƒ br& #’n1r& }§ŠÎ=ö/Î) HwÎ) ÇÌÉÈ tbqãèuHødrﺍﳊﺠﺮ [ ٣١ – ٢٨ :
) )`ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçG÷ƒ§qy™ #sŒÎ*sù ÇÐÊÈ &ûüÏÛ `ÏiB #ZŽ|³o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ
‘•}§ŠÎ=ö/Î) HwÎ) ÇÐÌÈ tbqãèuHødr& öNßg•=à2 èps3Í´¯»n=yJø9$# y‰yf|¡sù ÇÐËÈ tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr
( ] ﺁﻝ ﻋﻤﺮﺍﻥ [ ٥٩ :
ﻭﻳﻘﻮﻟﻮﻥ ..ﺇﻥﹼ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﺍﲰﻪ ﺍﳊﺎﺭﺙ ،ﻭﻛﺎﻥ ﻣﻦ ﺳﻜﹼﺎﻥ ﺍﻟﻜﻬﻮﻑ ،ﻭﴰﻠﻪ ﺍﻷﻣﺮ
ﺑﺎﻟﺴﺠﻮﺩ ،ﻷﻥﹼ ﺍﻷﻣﺮ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻳﺴﺘﻮﺟﺐ ﺍﻷﻣﺮ ﳌﺎ ﻫﻮ ﺩﻭﻥ ﺫﻟﻚ ﻛﺈﺑﻠﻴﺲ ..
ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ :ﺇﻥﹼ ﺇﺑﻠﻴﺲ ﻛﻔﺮﺩ ﻣﻦ ﺍﳉﻦ ﻛﺎﻥ ﻣﻜﻠﹼﻔﺎﹰ ،ﻭﻗﺪ ﺑﻴﻨﺎ ﻛﻴﻒ ﺃﻧﻪ
ﻛﺎﻥ ﻳﺘﺼﻒ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜﺔ ،ﻷﻧﻪ ﱂ ﻳﻌﺺﹺ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ،ﻭﻣﻦ ﺍﻷﺩﻟﹼﺔ ﻋﻠﻰ
) Ì•øBr& ô`tã t,|¡xÿsù Çd`Éfø9$# z`ÏB tb%x. }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù ﺫﻟﻚ ،ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
‘ ] ( 3 ÿ¾ÏmÎn/uﺍﻟﻜﻬﻒ [ ٥٠ :
..ﺇﺑﻠﻴﺲ ﻳﺴﺘﺜﲎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ) ﻛﺼﻔﺔ ( ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﰲ ﻛﻞﱢ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺼـﻮﺭ
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( 3 ÿ¾ÏmÎn/u‘ Ì•øBr& ô`tã t,|¡xÿsùﺗﻌﲏ ﻓﺨﺮﺝ ﻋـﻦ ﺍﻻﻧﺼـﻴﺎﻉ
ﻷﻣﺮ ﺭﺑﻪ ،ﻭﺑﺎﻟﺘﺎﱄ ﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻣﻨﺼﺎﻋﺎﹰ ﻷﻣﺮ ﺭﺑﻪ ،ﻭﻟﺬﻟﻚ ﻭﺻﻒ ﺑﺼﻔﺔ ﺍﳌﻼﺋﻜـﺔ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٥٧ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻓﻘﻮﳍﻢ ﺍﲰﻪ ﺍﳊﺎﺭﺙ ﻭﺇﻧﻪ ﻣﻦ ﺳﻜﹼﺎﻥ ﺍﻟﻜﻬﻮﻑ ،ﻻ ﳝﻠﻜﻮﻥ ﻋﻠﻴﻪ ﺫﺭﺓﹰ ﻣﻦ ﺩﻟﻴﻞﹴ ،ﻭﻳﻨﺎﻗﺾ
ﺍﳊﺪ ﺍﻷﺩﱏ ﻣﻦ ﺩﻻﻻﺕ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ..
..ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥﹼ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ،ﻟﻴﺲ ﺇﺑﻠﻴﺲ ..
) ] ( ( ÏmŠÏù $tR%x. $£JÏB $yJßgy_t•÷zr'sù $pk÷]tã ß`»sÜø‹¤±9$# $yJßg©9y—r'sùﺍﻟﺒﻘﺮﺓ [ ٣٦ :
ﻧﻘﻮﻝ ..ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺎﺳﺪ ،ﻷﻧﻪ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔﱂ ﻳﻜﻦ ﻳﻮﺟﺪ ﻣﻦ ﺍﻟﺒﺸـﺮ ﻏـﲑ ﺁﺩﻡ
ﻭﺯﻭﺟﻪ ،ﻭﻷﻥﹼ ﺻﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲤﺜﹼﻠﻬﺎ – ﻛﻤﺎ ﺑﻴﻨﺎ – ﺇﺑﻠﻴﺲ ﲤﺜﹼﻼﹰ ﻛﺎﻣﻼﹰ ،ﻋﱪ ﻣﻌﺼـﻴﺘﻪ ﷲ
ﺗﻌﺎﱃ ..ﻭﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﻟﺸﻴﻄﺎﻥ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ،ﻓﺈﻧﻪ ﻳﻌﲏ ﻓﺮﺩﺍﹰ ﳏﺪﺩﺍﹰ ،ﺃﺷـﺎﺭ
ﺇﻟﻴﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ..ﻭﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺫﺍﺗﻪ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ ﻳﺪﻋﻲ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﻏﻮﺍﻩ ﺑﺄﻣﺮ
ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﺗﻮﻋﺪ ﺑﺎﻟﻘﻌﻮﺩ ﻵﺩﻡ ﻭﺫﺭﻳﺘﻪ ﺻﺮﺍﻁ ﺍﷲ ﺗﻌـﺎﱃ
ﺍﳌﺴﺘﻘﻴﻢ ،ﻭﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺴﻜﻦ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺍﳉﻨﺔ ..
) ¼çmtGø)n=yzur 9‘$¯R `ÏB ÓÍ_tFø)n=yz çm÷ZÏiB ׎ö•yz O$tRr& tA$s% ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s%
tûïÌ•Éó»¢Á9$# z`ÏB y7¨RÎ) ólã•÷z$$sù $pkŽÏù t•¬6s3tFs? br& y7s9 ãbqä3tƒ $yJsù $pk÷]ÏB ñÝÎ7÷d$$sù tA$s% ÇÊËÈ &ûüÏÛ `ÏB
‘ÏZoK÷ƒuqøîr& !$yJÎ6sù tA$s% ÇÊÎÈ tûïÌ•sàZßJø9$# z`ÏB y7¨RÎ) tA$s% ÇÊÍÈ tbqèWyèö7ムÏQöqtƒ 4’n<Î) þ’ÎTö•ÏàRr& tA$s% ÇÊÌÈ
{ô`tãur öNÎgÏÿù=yz ô`ÏBur öNÍk‰É‰÷ƒr& Èû÷üt/ .`ÏiB Oßg¨Yu‹Ï?Uy §NèO ÇÊÏÈ tLìÉ)tFó¡ãKø9$# y7sÛºuŽÅÀ öNçlm; ¨by‰ãèø%V
&$YBrâäõ‹tB $pk÷]ÏB ólã•÷z$# tA$s% ÇÊÐÈ šúïÌ•Å3»x© öNèdt•sVø.r& ߉ÅgrB Ÿwur ( öNÎgÎ=ͬ!$oÿw¬ `tãur öNÍkÈ]»yJ÷ƒr
|MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur ÇÊÑÈ tûüÏèuHødr& öNä3ZÏB tL©èygy_ ¨bV|øBV{ öNåk÷]ÏB y7yèÎ7s? `yJ©9 ( #Y‘qãmô‰¨B
tûüÏHÍ>»©à9$# z`ÏB $tRqä3tFsù not•yf¤±9$# ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur
? ] ( tûïÏ$Î#»sƒø:$# z`ÏB $tRqä3sﺍﻷﻋﺮﺍﻑ .. [ ٢٠ :ﻓﻜﻴﻒ ﻳﻤﻜﻦ ﻓﻬﻢ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻊ ﺗﺄﻭﻳﻠﻬﻢ ؟!!! ..
) not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù ..ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻈﻬﻮﺭ ﺍﻟﺴﻮﺀﺓ ﺑﻌﺪ ﺫﻭﻕ ﺍﻟﺸﺠﺮﺓ
] ( $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ﺍﻷﻋﺮﺍﻑ ، [ ٢٢ :ﻓﻔﻴﻬﺎ ﺑﻴﺎﻥﹲ ﺇﳍﻲ ﺃﻥﹼ ﺍﳌﺎﻫﻴﺔ ﺍﳉﺴﺪﻳﺔ ﺍﻟﱵ ﻛﺎﻥ
ﻋﻠﻴﻬﺎ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻗﺒﻞ ﺍﻷﻛﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ،ﲣﺘﻠﻒ ﻋﻨﻬﺎ ﺑﻌﺪ ﺍﻷﻛﻞ ،ﻛﻤﺎ ﺑﻴﻨﺎ ﰲ
ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ..ﻓﺎﳍﺒﻮﻁ ﻣﻦ ﺗﻠﻚ ﺍﳉﻨﺔ ﻫﻮ ﻫﺒﻮﻁﹲ ﰲ ﺣﻴﺜﻴﺎﺕ ﺍﻟﺒﻨﻴﺔ ﺍﳉﺴﺪﻳﺔ ،ﻋﻤﺎ ﻛﺎﻧﺖ
ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﻗﺒﻞ ﺍﻷﻛﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ..
..ﻭﻳﺆﻭﻟﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ] ( ( Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛurﺍﻷﻋﺮﺍﻑ
، [ ٢٢ :ﺑﺄﻥﹼ ﻭﺭﻕ ﺍﳉﻨﺔ ﻫﻢ ﺍﻟﻔﺘﻴﺔ ﻭﺍﻟﺸﺒﺎﻥ ﺍﳌﺆﻣﻨﻮﻥ ،ﺣﻴﺚ ﺑﺪﺃ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﻳﺪﻋﻮﻢ ﺇﱃ
ﺍﳉﻨﺔ ..
ﻧﻘﻮﻝ ..ﻛﻼﻣﻬﻢ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻓﺴﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻤﺴﺄﻟﺔ ﻣﻦ ﺃﺳﺎﺳﻪ ..ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﹸﺜﻨﻰ
ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻫﻮ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﺁﺩﻡ ﻭﻗﻮﻣﻪ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﻣﻨﻬﺠﻪ ) ﺯﻭﺟـﻪ
ﺣﺴﺐ ﺗﺄﻭﻳﻠﻬﻢ ( ،ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﺁﺩﻡ ﻭﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻣﻌﻪ ﰲ ﻫﺬﻩ ﺍﳉﻨﺔ ،ﻭﺑـﺎﻟﻄﺒﻊ ﻣﻨـﻬﻢ
ﺍﻟﻔﺘﻴﺔ ﻭﺍﻟﺸﺒﺎﻥ ﺍﳌﺆﻣﻨﻮﻥ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻔﺘﻴﺔ ﻭﺍﻟﺸﺒﺎﻥ ﻫﻢ ﻭﺭﻕ ﺍﳉﻨﺔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻫﻢ ﺁﺩﻡ
ﻭﺍﳌﺆﻣﻨﻮﻥ ] ) [ ( Èb$xÿÅÁøƒs† ) ، ( $s)ÏÿsÛurﰲ ﺗﻠﻚ ﺍﳉﻨﺔ ؟!! ..ﻻ ﺑـﺪ ﺃﻥ ﻳﻜﻮﻧـﻮﺍ
ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﳉﻨﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻭﺟﻮﺩ ﳍﻢ ﺇﻻﹼ ﰲ ﺧﻴﺎﻝ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٦٠ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
..ﻭﰲ ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺄﻥﹼ ﺻﻴﻐﺔ ﺍﳍﺒﻮﻁ ﻣﻦ ﺍﳉﻨﺔ ﺃﺗﺖ ﺑﺎﳉﻤﻊ ،ﻭﺑﺄﻥﹼ ﺫﻟﻚ ﻳﺪﻝﱡ ﻋﻠـﻰ
ﻭﺟﻮﺩ ﺑﺸﺮﹴ ﻛﺎﻧﻮﺍ ﻣﻊ ﺁﺩﻡ ،ﻭﻫﺒﻄﻮﺍ ﻣﻌﻪ ..ﻧﻘﻮﻝ :ﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﺃﺣﺪ ﻭﻫﺒﻂ ،ﻓﻠﻤـﺎﺫﺍ ﱂ
ﺗﻜﻦ ﻟﻪ ﺫﺭﻳﻪ ؟! ..ﻓﺎﷲ ﺗﻌﺎﱃ – ﻛﻤﺎ ﻗﻠﻨﺎ – ﻳﺨﺎﻃﺐ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ) ( tPyŠ#uä ûÓÍ_t6»tƒ
،ﻭﱂ ﻳﺸﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺃﻥﹼ ﻫﻨﺎﻙ ﺑﺸﺮﺍﹰ ﻋﺎﺻﺮﻭﺍ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻗﺪ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ
ﻋﻠﻴﻬﻢ ﺑﺎﻟﻌﻘﻢ ..
..ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﺃﻥﹼ ﻭﺭﻭﺩ ﺻﻴﻐﺔ ﺍﳍﺒﻮﻁ ﺑﺎﳉﻤﻊ ،ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺒﺸﺮ ﺍﻵﻥ
ﰲ ﺧﻠﻘﺔ ﺟﺴﺪﻳﺔ ﻫﺎﺑﻄﺔ ﻋﻤﺎ ﻛﺎﻧﺖ ﺳﺘﻜﻮﻥ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﻟﻮ ﱂ ﻳﻌﺺﹺ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺍﷲَ ﺗﻌﺎﱃ ،
ﻭﺑﺎﻟﺘﺎﱄ ﻓﻴﻤﺎ ﻟﻮ ﻭﻟﺪﻧﺎ ﰲ ﺗﻠﻚ ﺍﳉﻨﺔ ..
) Ç`yJsù “W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒ $¨BÎ*sù ( Ar߉tã CÙ÷èt7Ï9 öNä3àÒ÷èt/ ( $Jè‹ÏHsd $yg÷YÏB $sÜÎ7÷d$# tA$s%
%Z3Y|Ê Zpt±ŠÏètB ¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur ÇÊËÌÈ 4’s+ô±o„ Ÿwur ‘@ÅÒtƒ Ÿxsù y“#y‰èd yìt7©?$#
) $¨BÎ*sù ﻻ ﺷﻚ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺨﺎﻃﺐ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
( “W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒﺗﺸﲑ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴـﻼﻡ ..
ﻓﺎﺗﺒﺎﻉ ﺍﳍﺪﻯ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ،ﳘﺎ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ..
ﻭﱂ ﺗﺘﻮﻗﹼﻒ ﺗﺄﻭﻳﻼﻢ ﻭﺷﺒﻬﺎﻢ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﺍﳉﻦ ، ﺑﻞ ﺗﻌﺪﺎ ﺇﱃ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ
) $¨Zà2ur 4 uŽö•©Ü9$#ur z`ósÎm7|¡ç„ tA$t7Éfø9$# yŠ¼ãr#yŠ yìtB $tRö•¤‚y™ur ﺍﻷﺧﺮﻯ ..ﻓﻔﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
] ( šúüÎ=Ïè»sùﺍﻷﻧﺒﻴﺎﺀ ، [ ٧٩ :ﻳﺆﻭﻟﻮﻥ ﻛﻠﻤﺔ ) ( tA$t7Éfø9$#ﺑﺴﻜﺎﻥ ﺍﳉﺒﺎﻝ ،ﻓﻴﻘﻮﻟﻮﻥ ..
ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻫﻮ ﺃﻥﹼ ﺳﻜﺎﻥ ﺍﳉﺒﺎﻝ ﺟﻌﻠﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺒﺤﻮﻥ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻭﻳﺴﺘﺸﻬﺪﻭﻥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ..
) ] ( }§çRqムtPöqs% žwÎ) !$pkß]»yJƒÎ) !$ygyèxÿuZsù ôMuZtB#uä îptƒö•s% ôMtR%x. Ÿwöqn=sùﻳﻮﻧﺲ [ ٩٨ :
) & ] ( tbqßJͬ!$tR öNèdur $\G»uŠt/ $uZß™ù't/ NåkuŽÏ?ù'tƒ br& #“t•à)ø9$# ã@÷dr& z`ÏBr'sùrﺍﻷﻋﺮﺍﻑ [ ٩٧ :
) & ] ( tbqç7yèù=tƒ öNèdur ÓYÕàÊ $uZß™ù't/ Nßgu‹Ï?ù'tƒ br& #“t•à)ø9$# ã@÷dr& z`ÏBr&urrﺍﻷﻋﺮﺍﻑ [ ٩٨ :
) ) ] ( Ïä!$yJ¡¡9$# šÆÏiB #Y“ô_Í‘ Ïptƒö•s)ø9$# ÍnÉ‹»yd È@÷dr& #’n?tã šcqä9Í”\ãB $¯RÎﺍﻟﻌﻨﻜﺒﻮﺕ [ ٣٤ :
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻠﻤﺔ ﺍﳉﺒﺎﻝ ..ﻓﻠﻮ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺃﻫﻞﹶ ﺍﳉﺒﺎﻝ
ﻭﺳﻜﹼﺎﺎ – ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ – ﻟﻮﺿﻊ ﻛﻠﻤﺔ ﺃﻫﻞ ﺃﻭ ﺳﻜﺎﻥ ﻗﺒﻠـﻬﺎ ..ﺃﻭ ﻷﺗـﺖ ﻛﻠﻤـﺔ
) yŠ¼ãr#yŠ yìtB $tRö•¤‚y™ur ﻳﺴﺒﺤﻮﻥ ﺑﺪﻝ ﻛﻠﻤﺔ ) „ ( z`ósÎm7|¡çﰲ ﻫـﺬﻩ ﺍﻟﺼـﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
، ( šúüÎ=Ïè»sù $¨Zà2ur 4 uŽö•©Ü9$#ur z`ósÎm7|¡ç„ tA$t7Éfø9$#ﻷﻥﹼ ﺳﻜﺎﻥ ﺍﳉﺒﺎﻝ ﺗﻨﺎﺳـﺒﻬﻢ ﻛﻠﻤـﺔ
ﻳﺴﺒﺤﻮﻥ ﻻ ﻛﻠﻤﺔ ) „.. ( z`ósÎm7|¡ç
ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻐﺮﺑﻮﻥ ﺗﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻣﻊ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻋـﱪ ﺧﺼﻮﺻـﻴﺔ ﻟـﻪ ،
ﻭﺑﻔﻀﻞﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻤﺎﺫﺍ ﻳﻘﻮﻟﻮﻥ ﰲ ﻋﺮﺽ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﳉﺒﺎﻝ ﲪﻞ ﺍﻷﻣﺎﻧـﺔ ،
ﻭﺫﻟﻚ ﻗﺒﻞ ﻭﺟﻮﺩ ﺳﻜﺎﻥ ﻫﺬﻩ ﺍﳉﺒﺎﻝ ،ﺑﻞ ﻗﺒﻞ ﻭﺟﻮﺩ ﺁﺩﻡ ) ﺍﳉﺴﺪ ( ؟! ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٦٢ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
)$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ )
] ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&urﺍﻷﺣﺰﺍﺏ [ ٧٢ :
ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺘﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻫﻮ ﺗﺴﺒﻴﺢ ﺳﻜﺎﻥ ﺍﳉﺒﺎﻝ ،ﻓﺄﻳﻦ ﻫﻲ ﺍﳋﺼﻮﺻﻴﺔ ﺍﻟﱵ
ﺃﻋﻄﻴﺖ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؟!! ..ﺣﻴﺚ ﻳﺒﻴﻦ ﺍﷲ ﺗﻌﺎﱃ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ – ﺃﻥﹼ
ﺗﺴﺒﻴﺢ ﺍﳉﺒﺎﻝ ﻭﺗﻌﻠﻴﻢ ﻣﻨﻄﻖ ﺍﻟﻄﲑ ﻭﺗﺴﺨﲑ ﺍﳉﻦ .. ﻛﻞﱡ ﺫﻟﻚ ﻣﻦ ﺍﳋﺼﻮﺻﻴﺔ ﺍﻟﱵ ﺍﹸﺧـﺘﺺ
ﺎ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺩﻭﻥ ﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺒﺸﺮ ..
ﻭﺩﻟﻴﻠﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﺘﺄﻭﻳﻼﺕ ،ﺃﻥﹼ ﺍﻟﻌﻄﺎﺀﺍﺕ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﺴﺖ
ﻣﻌﺠﺰﺍﺕ ،ﺑﻞ ﻫﻲ ﻓﻀﻞﹲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﻧﻌﺎﻡ ﻋﻠﻴﻪ ..ﻧﻘﻮﻝ ..ﻣﺎ ﺃﹸﻋﻄﻲ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ
) tA$s% ﺍﻟﺴﻼﻡ ﱂ ﻳﻜﻦ ﻣﻌﺠﺰﺓﹰ ﻟﻜﻲ ﻳﺼﺪﻕ ﺍﻟﺒﺸﺮ ﻧﺒﻮﺗﻪ ،ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺇﺟﺎﺑﺔﹰ ﻟﺪﻋﺎﺀ ﺳﻠﻴﻤﺎﻥ
‘ ] ( Ü>$¨duqø9$# |MRr& y7¨RÎ) ( ü“ω÷èt/ .`ÏiB 7‰tnL{ ÓÈöt7.^tƒ žw %Z3ù=ãB ’Í< ó=ydur ’Í< ö•Ïÿøî$# Éb>uﺹ :
.. [ ٣٥ﻭﻟﺬﻟﻚ ﻓﻜﻞﱡ ﺗﺄﻭﻳﻞﹴ ﻟﻶﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﻣﺎ ﺃﻭﰐ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﲝﻴﺚ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺸﺮ – ﺩﻭﻥ ﺳﻠﻴﻤﺎﻥ – ﺍﻟﻘﻴﺎﻡ ﺑﻪ ) ﻣﺜﻞ ﺗﺄﻭﻳﻼﺕ ﻣﺜﲑﻱ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ (
ﻫﻮ ﺗﺄﻭﻳﻞﹲ ﻓﺎﺳﺪ ،ﻷﻥﹼ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﻦ ﰲ ﻃﻠﺒﻪ ﳍﺬﻩ ﺍﻟﻌﻄﺎﺀﺍﺕ ،ﺃﻧﻬﺎ ﻻ ﺗﻨﺒﻐﻲ
ﻷﺣﺪ ﻣﻦ ﺑﻌﺪﻩ ..
z`ÏB tb%Ÿ2 ÷Pr& y‰èdô‰ßgø9$# “u‘r& Iw ~†Í< $tB tA$s)sù uŽö•©Ü9$# y‰¤)xÿs?ur ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )
] ( šúüÎ7ͬ!$tóø9$#ﺍﻟﻨﻤﻞ ، [ ٢٠ :ﻳﻘﻮﻟﻮﻥ ..ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻄﲑ ﺗﻌﲏ ﺍﻟﻔﺮﺳﺎﻥ ﺍﻟﺴﺮﻳﻌﲔ ﺍﻟﺬﻳﻦ
ﻳﺮﻛﺒﻮﻥ ﺍﳋﻴﻮﻝ ﺍﻟﺴﺮﻳﻌﺔ ،ﻭﻳﻘﻮﻟﻮﻥ ،ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﳍﺪﻫﺪ ﺗﻌﲏ ﺇﻧﺴﺎﻧﺎﹰ ﻋﺎﻗﻼﹰ ﺍﲰﻪ ﺍﳍﺪﻫﺪ ﺃﻭ
ﻟﻘﺒﻪ ﺍﳍﺪﻫﺪ ،ﻭﻫﻮ ﻗﺎﺋﺪ ﺟﻴﺶ ﻟﻔﺮﻗﺔ ﺍﳋﻴﺎﻟﺔ ﺍﻟﺴﺮﻳﻌﲔ ) ﺍﻟﻄﲑ ﺣﺴﺐ ﺗﺄﻭﻳﻠﻬﻢ ( ،ﻭﻣﻨﻬﻢ
ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﳍﺪﻫﺪ ﺗﻌﲏ ﺭﺟﻞ ﳐﺎﺑﺮﺍﺕ ﻣﻦ ﻓﺼﻴﻞ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻟﻔﻨﻴﲔ ﰲ ﺟﻴﺶ
ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﳛﺘﺠﻮﻥ ﻋﻠﻰ ﺗﺄﻭﻳﻠﻬﻢ ﺑﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ( šúüÎ7ͬ!$tóø9$#ﺑﺼﻴﻐﺔ ﲨﻊ
ﺍﳌﺬﻛﹼﺮ ﺍﻟﺴﺎﱂ ،ﺍﻟﺬﻱ ﻳﺄﰐ ﻟﻠﻌﺎﻗﻠﲔ ..ﻭﳛﺘﺠﻮﻥ ﺃﻳﻀﺎﹰ ﺑﺄﻥﹼ ﺍﳍﺪﻫﺪ ) ﻛﻄﲑ ( ﻻ ﻳﺴﺘﻄﻴﻊ
ﻓﻚ ﺭﺳﺎﻟﺔ ﻣﻌﻠﹼﻘﺔ ﺑﻌﻨﻘﻪ ،ﻭﻻ ﳝﻠﻚ ﳏﺎﻛﻤﺔ ﻋﻘﻠﻴﺔ ﻳﻬﺘﺪﻱ ﺎ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٦٣ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ،ﻓﺄﻳﻦ ﻫﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﺃﹸﻋﻄﻲ
ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﻣﻦ ﺑﻌﺪﻩ ؟!! ..ﺃﻟﻴﺲ ﺍﻟﻜﺜﲑﻭﻥ ﻣـﻦ ﻗـﻮﻡ
ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﳑﻦ ﺑﻌﺪﻫﻢ – ﻭﻗﺒﻠﻬﻢ – ﻳﻌﻠﻤﻮﻥ ﻣﻨﻄﻖ ﺍﻟﻔﺮﺳـﺎﻥ ﺍﻟﺴـﺮﻳﻌﲔ ،
ﻭﻣﻨﻄﻖ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ) ﺍﳍﺪﻫﺪ ( ؟!!! ..
..ﻭﻛﻠﻤﺔ ﺍﻟﻄﲑ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴﺔ ..ﻭﰲ ﲨﻴﻊ ﻭﺭﻭﺩﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ،ﻻ ﲣـﺮﺝ
ﺩﻻﻻﺎ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻄﲑ ﺍﻟﺬﻱ ﻧﻌﻠﻤﻪ ..
) &zNÎ=tæ ô‰s% @@ä. ( ;M»¤ÿ¯»|¹ çŽö•©Ü9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’Îû `tB ¼çms9 ßxÎm7|¡ç„ ©!$# ¨br& t•s? óOs9r
&¼çm¯RÎ) 4 ß`»oH÷q§•9$# žwÎ) £`ßgä3Å¡ôJム$tB 4 z`ôÒÎ7ø)tƒur ;M»¤ÿ¯»|¹ ôMßgs%öqsù ÎŽö•©Ü9$# ’n<Î) (#÷rt•tƒ óOs9urr )
] ( ÅÁt/ ¥äóÓx« Èe@ä3Î/ﺍﳌﻠﻚ [ ١٩ :
;7n=sù ’Îû @@ä.ur 4 Í‘$pk¨]9$# ß,Î/$y™ ã@ø‹©9$# Ÿwur t•yJs)ø9$# x8Í‘ô‰è? br& !$olm; ÓÈöt7.^tƒ ߧôJ¤±9$# Ÿw )
„ ] ( šcqßst7ó¡oﻳـﺲ [ ٤٠ :
..ﻭﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﺍﳍﺪﻫﺪ ﻋﻠﹼﻖ ﰲ ﻋﻨﻘﻪ ﻛﺘﺎﺏ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻟﻪ ﺃﺻﺎﺑﻊ
ﺍﺳﺘﺨﺪﻣﻬﺎ ﰲ ﻓﻚ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻋﻨﻘﻪ !! ..ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻳﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﱪ ﺍﻵﻳﺔ
ﺍﻟﺘﺎﻟﻴﺔ ) ] ( tbqãèÅ_ö•tƒ #sŒ$tB ö•ÝàR$$sù öNåk÷]tã ¤Auqs? §NèO öNÍköŽs9Î) ÷mÉ)ø9r'sù #x‹»yd ÓÉ<»tFÅ3În/ =ydøŒ$#ﺍﻟﻨﻤﻞ :
.. [ ٢٨ﻭﺩﻻﻻﺕ ﻫﺬﺍ ﺍﻟﻨﺺ ، ﻭﻣﺎ ﳛﻤﻞ ﰲ ﺃﻋﻤﺎﻗﻪ ﻣﻦ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻟﻸﺣﺪﺍﺙ
ﺍﻟﱵ ﻳﺼﻮﺭﻫﺎ ،ﺗﺪﺭﻙ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳋﺼﻮﺻﻴﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﱵ ﻻ
ﺗﻨﺒﻐﻲ ﻷﺣﺪ ﻣﻦ ﺑﻌﺪﻩ ..
..ﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺇﻟﺒﺎﺱ ﺍﻟﻨﺺ ﺗﺼﻮﺭﺍﺕ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﻻ ﳛﻤﻠﻬﺎ ﻻ ﻣﻦ ﻗﺮﻳـﺐ ﻭﻻ ﻣـﻦ
ﺑﻌﻴﺪ ،ﰒﹼ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻛﻤﻘﺪﻣﺔ ﻟﻨﺘﺎﺋﺞ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ﺃﻳﻀﺎﹰ ،ﻫـﻮ ﻋـﲔ
ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ ﰲ ﺗﺪﺑﺮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
Ÿw öNà6uZÅ3»|¡tB (#qè=äz÷Š$# ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ ×'s#ôJtR ôMs9$s% È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lym )
† ] ( tbrã•ãèô±o„ Ÿw óOèdur ¼çnߊqãZã_ur ß`»yJøŠn=ß™ öNä3¨ZyJÏÜøtsﺍﻟﻨﻤﻞ [ ١٨ :
..ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﲨﻊ ﺍﳊﺸﺮﺍﺕ ﻫﻮ ﲨﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ ،ﻭﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
) ] ( tbqä©Ì•÷ètƒ $£JÏBur Ì•yf¤±9$# z`ÏBur $Y?qã‹ç/ ÉA$t6Ågø:$# z`ÏB “ɋσªB$# Èbr& È@øtª[“$# ’n<Î) y7•/u‘ 4‘ym÷rr&ur
ﺍﻟﻨﺤﻞ .. [ ٦٨ :ﻭﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﺍﳌﺴﺎﻛﻦ ﻟﻠﺒﺸﺮ ﻓﻘﻂ ،ﻭﺑﺎﻟﺘﺎﱄ ﻳﺴﺘﺪﻟﹼﻮﻥ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
) ( öNà6uZÅ3»|¡tB (#qè=äz÷Š$#ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻨﻤﻞ ﺑﺸﺮ ، ﻭﲣﻴﻠﻮﺍ ﺍﳌﻌﲎ ﺑﺄﻥﹼ ﺯﻋﻴﻢ ﺍﻟﻨﻤﻞ ﺃﺷﺎﺭ ﺇﱃ
ﻗﻮﻣﻪ ﺑﺄﻥ ﻳﺪﺧﻠﻮﺍ ﻣﺴﺎﻛﻨﻬﻢ ﻣﺒﺘﻌﺪﻳﻦ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ،ﺣﱴ ﻻ ﻳﻈﻦ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٦٥ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﺃﻧﻬﻢ ﺑﻌﺪﻡ ﺩﺧﻮﳍﻢ ﻣﺴﺎﻛﻨﻬﻢ ﻳﺮﻳﺪﻭﻥ ﻣﻘﺎﻭﻣﺔ ﺟﻴﺶ ﺳﻠﻴﻤﺎﻥ ،ﻓﻴﺤﻄﻤﻮﻢ ﻭﻫﻢ ﻻ
ﻳﻌﻠﻤﻮﻥ ﺃﻥﹼ ﻗﺒﻴﻠﺔ ﺑﲏ ﺍﻟﻨﻤﻞ ﻻ ﺗﺮﻳﺪ ﳏﺎﺭﺑﺔ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ..ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﻛﻠﻤﺔ
ﳕﻠﺔ ﺗﺸﲑ ﺇﱃ ﺍﺳﻢ ﻣﻠﻜﺔ ﻗﺒﻴﻠﺔ ﺑﲏ ﺍﻟﻨﻤﻞ ..
..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ..ﻟﻘﺪ ﺑﻴﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ،ﻭﻣـﻦ
ﺧﻼﻝ ﻣﻌﻴﺎﺭﹴ ﺭﻗﻤﻲ ﻻ ﻳﻌﺮﻑ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ،ﺃﻥﹼ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻄﺮﻳـﺔ ،ﻭﻟﻴﺴـﺖ
ﻭﺿﻌﻴﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ،ﻭﺃﻥﹼ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻜﻠﻤﺔ ) ﻛﻤﺸﺘﻖﹴ ﻣﻮﻟﻮﺩ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟـﺬﻱ
ﺗﻔﺮﻋﺖ ﻋﻨﻪ ( ﺑﺪﻻﻻﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﻣﻌﺎﱐ ﺟﺬﺭﻫﺎ ﺍﻟﻠﻐﻮﻱ ،ﳝﺎﺛﻞ ﲤﺎﻣـﺎﹰ ﺍﺭﺗﺒـﺎﻁ
ﺍﳌﺎﺩﺓ ﺑﺼﻮﺭﺎ ..
..ﻭﺣﻴﻨﻤﺎ ﺗﺮﺩ ﺛﻼﺛﺔ ﺗﻔﺮﻋﺎﺕ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻥ ،ﻡ ،ﻝ ( ﰲ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴﺔ ﻭﺍﺣﺪﺓ
) ، ( ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ ×'s#ôJtR ôMs9$s% È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lymﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ
ﺗﺸﲑ ﺇﱃ ﺟﻨﺲﹴ ﺧﺎﺹ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﺗﺼﻔﻪ ﻛﺎﺳﻢ ﺫﺍﺕ ، ﻭﻻ ﳝﻜﻦ – ﺃﺑﺪﺍﹰ – ﺃﻥ ﺗﺸﲑ
ﺇﱃ ﺛﻼﺛﺔ ﻣﻌﺎﱐ ﻻ ﺭﺍﺑﻂ ﺑﻴﻨﻬﺎ – ﻣﻦ ﺣﻴﺚ ﺍﻟﺬﺍﺕ – ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ..
..ﺇﻥﹼ ﻛﻠﻤﺔ ﺍﻟﻨﻤﻞ ﺍﻷﻭﱃ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ) ( È@ôJ¨Y9$# ÏŠ#urﻧﺮﺍﻫﺎ ﰲ ﳏﻞﹼ ﻣﻀﺎﻑ ﺇﻟﻴﻪ ﻟﻜﻠﻤﺔ
) .. ( ÏŠ#urﻓﺎﻟﻌﺒﺎﺭﺓ ) ( È@ôJ¨Y9$# ÏŠ#urﺗﻌﲏ ﻭﺍﺩﻳﺎﹰ ﺧﺎﺻﺎﹰ ﺬﺍ ﺍﳉﻨﺲ ﻣـﻦ ﺍﳌﺨﻠﻮﻗـﺎﺕ ،
ﻭﻟﻴﺲ ﳎﺮﺩ ﺗﺴﻤﻴﺔ ﻭﺿﻌﻴﺔ ،ﻓﻬﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻻ ﻳﺴﲑ ﻓﻴﻪ ﺇﻻﹼ ﺍﻟﻨﻤﻞ ..ﻭﻛﻠﻤـﺔ ) ( ×'s#ôJtRﰲ
ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ×'s#ôJtR ôMs9$s%ﺗﻌﲎ ﺃﹸﻧﺜﻰ ﻣﻦ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ،ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻌـﲏ
ﺯﻋﻴﻢ ﻗﺒﻴﻠﺔ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ،ﻭﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ( ×'s#ôJtRﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ﻻ ﻳﺴﻌﻒ – ﺃﺑـﺪﺍﹰ –
ﺗﺄﻭﻳﻞﹶ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﻌﲏ ﻣﻠﻜﺔ ﻫﺬﻩ ﺍﻟﻘﺒﻴﻠﺔ ..ﻭﻛﻠﻤﺔ ﺍﻟﻨﻤـﻞ ﰲ ﺍﻟﻌﺒـﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ã@ôJ¨Y9$# $yg•ƒr'¯»tƒﺗﻌﲏ ﳎﻤﻮﻉ ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍﳉﻨﺲ ﻣﻦ ﺍﻟﻜﺎﺋﻨـﺎﺕ ﺍﳌﻮﺟـﻮﺩﺓ ﰲ
ﻭﺍﺩﻳﻬﺎ ﻫﺬﺍ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٦٦ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻭﻟﺘﺼﻮﺭ ﻓﺴﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ،ﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻﹼ ﺃﻥ ﳔﺘﺎﺭ ﺍﺳﻢ ﻋﻠﻢﹴ ﻣﺎ ،ﻭﻧﻀﻊ ﺗﻔﺮﻋﺎﺗﻪ ﺍﻟﻠﻐﻮﻳـﺔ
ﺍﳌﻮﺍﺯﻳﺔ ﻟﺘﻔﺮﻋﺎﺕ ﻛﻠﻤﺔ ﺍﻟﻨﻤﻞ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﺜﻼﺛﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﳓﺎﻭﻝ ﺗﺼﻮﺭ
ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﺣﻴﻨﻬﺎ ﻧﺪﺭﻙ ﺃﻛﺜﺮ ﺃﻥﹼ ﺗﺄﻭﻳﻠﻬﻢ ﻻ ﻳﻘﺒﻠﻪ ﻋﻘﻞﹲ ﻭﻻ ﻣﻨﻄﻖ ..
..ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ ﺃﻥﹼ ﺇﺗﻴﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ﻛﺎﻥ ﻋﻠﻰ ﻭﺍﺩ ﺍﻟﻨﻤﻞ ،ﻓﻠﻤﺎﺫﺍ
ﻭﺭﺩﺕ ﻛﻠﻤﺔ ) ، ( 4’n?tãﻭﻣﺎ ﻫﻮ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ؟! ..
ﺇﻥﹼ ﻛﻠﻤﺔ ) ( 4’n?tãﺗﺴﺘﺨﺪﻡ ﻻﺳﺘﻌﻼﺀ ﺍﻟﺸﻲﺀ ،ﻭﺗﺴﺘﺨﺪﻡ ﻟﺒﻠﻮﻍ ﺍﻟﺸﻲﺀ ﺣﱴ ﺁﺧـﺮﻩ
..ﺇﺫﺍﹰ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ ﺃﺗﻮﺍ ﻓﻮﻕ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ،ﺇﺗﻴﺎﻧﺎﹰ ﻳﺸﻤﻠﻪ ﺣﱴ ﺁﺧﺮﻩ ..
( ﻳﺮﺗﺒﻂ ﻣﻌﻨﺎﻫﺎ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻛﺎﻣﻼﹰ ﺑﺪﻻﻻﺕ ﻫﺎﺗﲔ È@ôJ¨Y9$# ÏŠ#ur ..ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
ﺍﻟﻜﻠﻤﺘﲔ ..ﻓﻜﻠﻤﺔ ﻭﺍﺩﻱ ﺗﻌﲏ ﺍﺮﻯ ﺍﻟﺬﻱ ﳛﺼﺮ ﺍﳌﺴﺄﻟﺔ ﺍﳉﺎﺭﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻣﻦ
ﻃﺮﻓﻴﻬﺎ ،ﲝﻴﺚ ﻻ ﲣﺮﺝ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﺣﺪﻭﺩ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ،ﺳﻮﺍﺀٌ ﲪﻠﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ
) &$ydÍ‘y‰s)Î/ 8ptƒÏŠ÷rr& ôMs9$|¡sù [ä!$tB Ïä!$yJ¡¡9$# šÆÏB tAt“Rr ﺩﻻﻻﺕ ﻣﺎﺩﻳﺔ ﻛﻤﺎ ﻫﻮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
) âä!#t•yè’±9$#ur ( ] ﺍﻟﺮﻋﺪ ، [ ١٧ :ﺃﻡ ﲪﻠﺖ ﺩﻻﻻﺕ ﻣﻌﻨﻮﻳﺔ ﻧﻔﺴﻴﺔ ﻛﻤﺎ ﻫﻮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
] ( tbqßJ‹Îgtƒ 7Š#ur Èe@à2 ’Îû öNßg¯Rr& t•s? óOs9r& ÇËËÍÈ tb¼ãr$tóø9$# ãNßgãèÎ7®Ktƒﺍﻟﺸﻌﺮﺍﺀ [ ٢٢٥ – ٢٢٤ :
..ﺇﺫﺍﹰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( È@ôJ¨Y9$# ÏŠ#urﺗﻌﲏ ﺍﳋﻂﱠ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺴﲑ ﻭﻓﻘﻪ ﺍﻟﻨﻤﻞ ﻭﻻ
ﳛﻴﺪ ﻋﻨﻪ ..ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﺍﻟﻨﻤﻞ ﺑﻐﺮﻳﺰﺗﻪ ﺍﻟﱵ ﻓﻄﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ،ﻳﺴﲑ ﻭﻓﻖ ﺧﻄﻮﻁ ﻻ
ﳛﻴﺪ ﻋﻨﻬﺎ ..
ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( È@ôJ¨Y9$# ÏŠ#ur 4’n?tã (#öqs?r& !#sŒÎ) #Ó¨Lymﺃﻥﹼ ﺳـﻠﻴﻤﺎﻥ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ – ﻭﻫﻢ ﺳﺎﺋﺮﻭﻥ – ﺃﺗﻮﺍ ﻋﻠﻰ ﻃﺎﺑﻮﺭﹴ ﻣﻦ ﺍﻟﻨﻤﻞ ﻳﺴﲑ ﰲ ﺧﻂ ﻻ ﳛﻴﺪ
ﻋﻨﻪ ،ﻭﻓﻖ ﻏﺮﻳﺰﺗﻪ ﺍﻟﱵ ﻓﻄﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﻤﺮ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ﻓﻮﻕ ﻫـﺬﺍ
ﺍﳋﻂﹼ ﺇﱃ ﺁﺧﺮﻩ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٦٧ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
) öNä3¨ZyJÏÜøts† Ÿw öNà6uZÅ3»|¡tB (#qè=äz÷Š$# ã@ôJ¨Y9$# $yg•ƒr'¯»tƒ ×'s#ôJtR ôMs9$s% ـﺎﱃ
ـﻪ ﺗﻌـ
..ﻭﻗﻮﻟـ
™ ، ( tbrã•ãèô±o„ Ÿw óOèdur ¼çnߊqãZã_ur ß`»yJøŠn=ßﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ ﻓﺮﺩﺍﹰ ) ﺃﹸﻧﺜﻰ ( ﻣـﻦ ﺃﻓـﺮﺍﺩ ﻫـﺬﻩ
ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺴﺎﺋﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ) ﺍﻟﻮﺍﺩﻱ ( ،ﻗﺎﻟﺖ ﳐﺎﻃﺒﺔﹰ ﺃﻓﺮﺍﺩ ﺟﻨﺴﻬﺎ ﲞﻄﺎﺏ ﺍﻟﻌﻘﻼﺀ
،ﺍﺩﺧﻠﻮﺍ ﻣﺴﺎﻛﻨﻜﻢ ﻣﺒﺘﻌﺪﻳﻦ ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ) ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺴﻠﻜﻪ ﺍﻟﻨﻤﻞ ﺑﻐﺮﻳﺰﺗـﻪ ( ..
ﺃﻱ ﻻ ﺗﺴﲑﻭﺍ ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ﺣﱴ ﻻ ﳛﻄﻤﻨﻜﻢ ﺳﻠﻴﻤﺎﻥ ﻭﺟﻨﻮﺩﻩ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ ﺃﻧﻬـﻢ
ﻓﻌﻠﻮﺍ ﺫﻟﻚ ..
..ﻭﻣﺎ ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻨﻤﻠﺔ – ﺍﻟﱵ ﺧﺎﻃﺒﺖ ﺃﻓﺮﺍﺩ ﺟﻨﺴﻬﺎ – ﺃﹸﻧﺜﻰ ،ﻫﻮ ﻭﺻﻒ ﺍﷲ
ﺗﻌﺎﱃ ﳊﺎﻝ ﺳﻠﻴﻤﺎﻥ ﰲ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﻗﻮﳍﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ ﻟﻶﻳﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﻗﻮﳍﺎ )
] ( $ygÏ9öqs% `ÏiB %Z3Ïm$|Ê zO¡¡t6tGsùﺍﻟﻨﻤﻞ .. [ ١٩ :ﻓﻜﻠﻤﺔ ) ( $ygÏ9öqs%ﺗﺸﲑ ﺣﺼﺮﺍﹰ ﺇﱃ ﺃﹸﻧﺜﻰ
..
ﻭﻗﺪ ﺑﻴﻨﺎ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ،ﻛﻴﻒ ﺃﻥﹼ ﺧﻄﺎﺏ ﺍﻟﻌﻘﻼﺀ ﻣﺴـﺄﻟﺔ ﻭﺍﺭﺩﺓ ﰲ ﻛﺘـﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑ ﺍﻟﺒﺸﺮ ..ﺃﻣﺎﹼ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﳍﻢ ﺇﻥﹼ ﲨﻊ ﺍﳊﺸﺮﺍﺕ ﻫﻮ ﲨﻊ ﻣﺆﻧﺚ ﺳـﺎﱂ ،
ﻣﺴﺘﺪﻟﹼﲔ ﲞﻄﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻨﺤﻞ ..ﻧﻘﻮﻝ :ﺧﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺤﻞ ﺑﺼﻴﻐﺔ ﺍﳌﺆﻧﺚ ﻟﻴﺲ
ﻷﻧﻬﺎ ﳎﺮﺩ ﺣﺸﺮﺍﺕ ،ﻭﺇﻧﻤﺎ ﻷﻥﹼ ﻋﺎﻣﻼﺕ ﺍﻟﻨﺤﻞ – ﻛﺈﻧﺎﺙ – ﻫﻦ ﺍﻟﻼﰐ ﻳﻘﻤـﻦ ﲜﻤﻴـﻊ
ﺍﻷﻋﻤﺎﻝ ،ﻭﺑﺎﻟﺘﺎﱄ ﺧﺎﻃﺒﻬﻦ ﺍﷲ ﺗﻌﺎﱃ ﲟﺎ ﻳﻨﺎﺳﺒﻬﻦ ﻭﻫﻮ ﺻﻴﻐﺔ ﺍﳌﺆﻧﺚ ..
ﺃﻣﺎﹼ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﳍﻢ ﺑﺄﻥﹼ ﺍﳌﺴﺎﻛﻦ ﺧﺎﺻﺔﹲ ﺑﺎﻹﻧﺴﺎﻥ ،ﻓﻬـﻮ ﻗـﻮﻝﹲ ﻻ ﺑﺮﻫـﺎﻥ ﻋﻠﻴـﻪ ،
ﻓﺎﳌﺴﺎﻛﻦ ﻫﻲ ﺍﻟﺒﻴﻮﺕ ،ﻭﻋﺎﻣﻼﺕ ﺍﻟﻨﺤﻞ ﻳﺄﻣﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﺘﺨﺬ ﺑﻴﻮﺗﺎﹰ ،ﻭﻫﻲ ﻟﻴﺴـﺖ
ﻣﻦ ﺟﻨﺲ ﺍﻟﺒﺸﺮ ..
) tbqä©Ì•÷ètƒ $£JÏBur Ì•yf¤±9$# z`ÏBur $Y?qã‹ç/ ÉA$t6Ågø:$# z`ÏB “ɋσªB$# Èbr& È@øtª[“$# ’n<Î) y7•/u‘ 4‘ym÷rr&ur
( ] ﺍﻟﻨﺤﻞ [ ٦٨ :
) ß`»yJøŠn=ß™ öNä3¨ZyJÏÜøts† Ÿw ..ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( tbrã•ãèô±o„ Ÿwﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
.. ( tbrã•ãèô±o„ Ÿw óOèdur ¼çnߊqãZã_urﺍﻷَﻭﱃ ﺑﺘﻔﺴﲑﻫﺎ ﻫﻮ ﻣﺎ ﻳﻮﺍﻓﻖ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻠﻐﻮﻳـﺔ ﳍـﺬﻩ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٦٨ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻣﺎ ﻳﺴﺒﻘﻬﺎ ،ﺃﻱ :ﻻ ﻳﺸﻌﺮﻭﻥ ﺃﻧﻬﻢ ﻗﺎﻣﻮﺍ ﺑﺘﺤﻄﻴﻤﻜﻢ ..ﻭﻫﻨﺎ ﻧﺴﺄﳍﻢ
ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ :ﻣﺎ ﻫﻮ ﺣﺠﻢ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻟﻘﺒﻴﻠﺔ ﺍﻟﱵ ﲣﻴﻠﻬﺎ ﻣﺜﲑﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ،ﲝﻴﺚ ﳝـﺮ
ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﻨﻮﺩﻩ ﻓﻮﻕ ﻫﺆﻻﺀ ﺍﻷﻓﺮﺍﺩ ،ﻓﻴﺤﻄﻤﻮﻢ ﺩﻭﻥ ﺃﻥ ﻳﺸـﻌﺮﻭﺍ ﺃﻧﻬـﻢ
ﻗﺎﻣﻮﺍ ﺑﺘﺤﻄﻴﻤﻬﻢ ؟!!! ..
ﻭﺣﺎﻝ ﺳﻠﻴﻤﺎﻥ ﻭﻗﻮﻟﻪ ،ﺍﻟﺬﻱ ﻳﺼﻮﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷـﺮﺓ ً ،ﻳﺆﻛﹼـﺪ ﺃﻥﹼ
ﺍﳌﺴﺄﻟﺔ ﻣﺘﻌﻠﹼﻘﺔﹲ ﺑﺎﻟﻨﻤﻞ ) ﺍﳊﺸﺮﺍﺕ ﺍﳌﻌﺮﻭﻓﺔ ( ..
|MôJyè÷Rr& ûÓÉL©9$# š•tFyJ÷èÏR t•ä3ô©r& ÷br& ûÓÍ_ôãΗ÷rr& Éb>u‘ tA$s%ur $ygÏ9öqs% `ÏiB %Z3Ïm$|Ê zO¡¡t6tGsù )
x8ÏŠ$t7Ïã ’Îû y7ÏGpHôqt•Î/ ÓÍ_ù=Åz÷Šr&ur çm8|Êö•s? $[sÎ=»|¹ Ÿ@uHùår& ÷br&ur ž”t$Î!ºur 4’n?tãur ¥’n?tã
] ( šúüÅsÎ=»¢Á9$#ﺍﻟﻨﻤﻞ [ ١٩ :
..ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺄﻟﺔ ﺑﺸﺮﹴ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ،ﻓﻤﺎ ﻫﻲ ﻣﱪﺭﺍﺕ ﺗﺒﺴﻢ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﺿﺎﺣﻜﺎﹰ ﻣﻦ ﻗﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻤﻠﺔ ؟ ..ﺇﻥﹼ ﺩﻋﺎﺀ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻘﺮﺍﹰ ﺑﻨﻌﻤـﺔ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ،ﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻋﺎﺩﻳﺔ ﳑﺎ ﺍﻋﺘﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺒﺸـﺮ ،
ﻭﺃﻧﻬﺎ ﻣﻦ ﺍﳋﺼﻮﺻﻴﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﻪ ﻭﻟﻮﺍﻟﺪﻩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ..
’ÎTqè?ù'tƒ br& Ÿ@ö6s% $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr& (#àsn=yJø9$# $pkš‰r'¯»tƒ tA$s% ..ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )
] ( šúüÏJÎ=ó¡ãBﺍﻟﻨﻤﻞ ، [ ٣٨ :ﺍﻟﱵ ﺗﺼﻮﺭ ﺧﻄﺎﺏ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻃﻠﺒﻪ ﺑﺘﻘﺪﱘ
ﻋﺮﻭﺽ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ..ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﻛﻠﻤﺔ ) – ( ÓÍ_‹Ï?ù'tƒﻫﻨﺎ – ﲟﻌﲎ
ﻳﻌﻤﻞ ﻭﻳﺘﻢ ﱄ ،ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻥ ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻫﻮ :ﻣﻦ ﻳﺴﺘﻄﻴﻊ
ﻣﻨﻜﻢ ﺃﻥ ﻳﻌﻤﻞﹶ ﻭﻳﺘﻢ ﱄ ﻋﺮﺵ ﺍﺳﺘﻘﺒﺎﻝ ﻣﻠﻜﺔ ﺳﺒﺄ ..
ﻭﻳﻘﻮﻟﻮﻥ ﺃﻳﻀﺎﹰ :ﻟﻮ ﺃﻥﹼ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﻠﺐ ﺇﺣﻀﺎﺭ ﻋﺮﺵ ﻣﻠﻜﺔ ﺳـﺒﺄ ﺫﺍﺗـﻪ ،
ﻟﺜﺒﺖ ﻋﺪﻡ ﺍﺣﺘﺮﺍﻣﻪ ﻟﻠﻘﻮﺍﻧﲔ ﺍﻟﺪﻭﻟﻴﺔ ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﰲ ﺯﻣﻨﻪ ،ﻭﻟﺜﺒﺖ ﺃﻧﻪ ﻗﺎﻡ ﺑﻌﻤﻠﻴﺔ ﺳﻄﻮ
ﻋﻠﻰ ﺃﻣﻼﻙ ﻏﲑﻩ ،ﻭﺑﺎﻟﺘﺎﱄ ﳛﺘﺞ ﺑﻌﻀﻬﻢ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥﹼ ﻗﻮﻟـﻪ ) &( $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr
ﻳﻌﲏ ﺃﻳﻜﻢ ﻳﺴﺘﻄﻴﻊ ﺻﻨﻊ ﻛﺮﺳﻲ ﻋﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﻭﻓﻖ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﱵ ﺟﺎﺀ ـﺎ ﺭﺟـﻞ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٦٩ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﳐﺎﺑﺮﺍﺗﻨﺎ ) ﺍﳍﺪﻫﺪ ( ..ﺃﻱ ﺃﻥﹼ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ ) & ( $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒrﻫـﻲ
ﺩﻻﻻﺕ ﳎﺎﺯﻳﺔ ﻻ ﺣﻘﻴﻘﻴﺔ ..
`ÏB tPqà)s? br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& Çd`Éfø9$# z`ÏiB ×MƒÌ•øÿÏã tA$s% ..ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )
( ] ﺍﻟﻨﻤﻞ .. [ ٣٩ :ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ ﻫﻮ ×ûüÏBr& ;“Èqs)s9 Ïmø‹n=tã ’ÎoTÎ)ur ( y7ÏB$s)¨B
ﺭﺟﻞﹲ ﻣﺎﻫﺮ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺷﺪﺍﺀ ،ﻭﻣﻦ ﺯﻋﻤﺎﺀ ﺍﻟﻘﻮﻡ ﻭﻛﺒﺎﺭﻫﻢ ..
z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s% ﻭﻋﻦ ﺍﻟﻌﺮﺽ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻗﹸﺪﻡ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )
] ( 4ﺍﻟﻨﻤﻞ ، [ ٤٠ :ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$#
( 4ﻫﻮ :ﻗﺒﻞ ﺃﻥ ﻳﻌﻮﺩ ﺇﻟﻴﻚ ﻣﻦ y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
ﺃﺭﺳﻠﺘﻪ ﺇﱃ ﳑﻠﻜﺔ ﺳﺒﺄ ﻟﻠﺘﺤﻘﹼﻖ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﳍﺪﻫﺪ ..ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻗﺒﻞ ﺃﻥ ﻳﺮﺗﺪ ﺇﻟﻴﻚ
ﺭﺟﻞ ﺍﳌﺨﺎﺑﺮﺍﺕ ) ﺍﳍﺪﻫﺪ ( ﺍﻟﺬﻱ ﺃﺭﺳﻠﺘﻪ ﺇﱃ ﳑﻠﻜﺔ ﺳﺒﺄ ..
..ﻭﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$#ﻫـﻮ :
ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ ﺑﺈﻣﻜﺎﻧﻴﺎﺕ ﺧﺰﻳﻨﺔ ﺍﳌﻠﻚ ،ﻭﻫﻮ ﻣﺴﺆﻭﻝ ﺧﺰﻳﻨﺔ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ،
ﻭﺑﺎﻟﺘﺎﱄ ﻳﻘﻮﻟﻮﻥ :ﺇﻥﹼ ﻋﺮﺽ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ ﻫﻮ ﻋﺮﺽ ﺗﻨﻔﻴﺬ ،ﻭﻋﺮﺽ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ
ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﻋﺮﺽ ﲤﻮﻳﻞ ..
..ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺇﻥﹼ ﺍﳌﻌﲏ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$#
ﻫﻮ :ﺃﺣﺪ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻟﻔﻨﻴﲔ ﺍﳌﺮﺍﻓﻘﲔ ﳉﻴﺶ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻫﻮ ﺭﺟﻞﹲ ﳐـﺘﺺ
ﺑﺎﻟﻨﺠﺎﺭﺓ ﻭﻣﺪﺍﻭﻡ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﰲ ﻣﻬﻨﺘﻪ ..
tA$s% ﻭﻳﻘﻮﻟﻮﻥ ..ﺇﻥﹼ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( $pky-ö•tã $olm; (#rã•Åj3tRﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )
] ( tbr߉tGöku‰ Ÿw tûïÏ%©!$# z`ÏB ãbqä3s? ôQr& ü“ωtGöksEr& ö•ÝàZtR $pky-ö•tã $olm; (#rã•Åj3tRﺍﻟﻨﻤﻞ ، [ ٤١ :ﻫﻮ :
ﺍﺟﻌﻠﻮﺍ ﻣﻦ ﻋﺮﺷﻬﺎ ﺍﻟﺬﻱ ﰲ ﺑﻼﺩﻫﺎ ﻧﻜﺮﺓﹰ ﺃﻣﺎﻡ ﺍﻟﻌﺮﺵ ﺍﻟﺬﻱ ﺳﺘﺼﻨﻌﻮﻧﻪ ﻻﺳﺘﻘﺒﺎﳍﺎ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٧٠ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
) z`ÏiB ×MƒÌ•øÿÏã ..ﻭﻧﺮﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻨﻘﻮﻝ :ﺇﻥﹼ ﺗﺼﻮﺭﻫﻢ ﰲ ﻣﻌﲎ ﺍﻟﻌﺒـﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
( Çd`Éfø9$#ﺑﻴﻨﺎ ﻓﺴﺎﺩﻩ ﰲ ﺗﺒﻴﺎﻧﻨﺎ ﻟﻔﺴﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻜﻠﻤﺔ ﺍﳉﻦ..
، ( 4ﻧﻘﻮﻝ :ﻛﻴـﻒ ) y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ..ﻭﰲ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﺧﺘﺮﻋﻮﺍ ﻣﺮﺳﻼﹰ ﻟﺴﻠﻴﻤﺎﻥ ﺇﱃ ﻣﻠﻜﺔ ﺳﺒﺄ ﻟﻠﺘﺤﻘﹼﻖ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﳍﺪﻫﺪ ؟!! ..ﻓﻬﻞ ﰲ ﺩﻻﻻﺕ
ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻣﺎ ﻳﺆﻛﹼﺪ ﺫﻟﻚ ؟ ..ﺇﻥﹼ ﺍﳍﺪﻫﺪ ﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻋﺎﺩ ﺇﱃ ﳑﻠﻜﺔ ﺳﺒﺄ ،ﺣﻴـﺚ
ﺑﻌﺚ ﻣﻌﻪ ﺳﻠﻴﻤﺎﻥﹸ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺘﺎﺑﺎﹰ ..
* ÷mÉ)ø9r'sù #x‹»yd ÓÉ<»tFÅ3În/ =ydøŒ$# ÇËÐÈ tûüÎ/É‹»s3ø9$# z`ÏB |MYä. ÷Pr& |Mø%y‰|¹r& ã•ÝàZoYy™ tA$s% )
) ] ( tbqãèÅ_ö•tƒ #sŒ$tB ö•ÝàR$$sù öNåk÷]tã ¤Auqs? §NèO öNÍköŽs9Îﺍﻟﻨﻤﻞ [ ٢٨ – ٢٧ :
( 4ﺗﻌﲏ ﺍﳍﺪﻫﺪ ،ﻧﻘﻮﻝ :ﻻ ) y7èùö•sÛ ..ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺄﻭﻳﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺃﻥﹼ ﻛﻠﻤﺔ
ﻳﻮﺟﺪ ﰲ ﺻﻴﺎﻏﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻭﺍﻵﻳﺔ ﺃﻳﻀﺎﹰ ،ﺃﻱ ﺩﻟﻴﻞﹴ ﳍﺬﺍ ﺍﳌﺬﻫﺐ
ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ ،ﻭﻭﺭﻭﺩ ﻓﺎﺀ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻭﺍﻟﺘﻌﻘﻴﺐ ﺍﳌﺒﺎﺷﺮ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ
¼çny‰ZÏã #…•É)tGó¡ãB çn#uäu‘ $£Jn=sù ، ( 4ﻳﺴﻘﻂ ﺗﺄﻭﻳﻠﹶﻬﻢ ﻣﻦ ﺃﺳﺎﺳﻪ ) y7èùö•sÛ ﻣﺒﺎﺷﺮﺓﹰ ﻟﻜﻠﻤﺔ )
، ( ( ã•àÿø.r& ÷Pr& ã•ä3ô©r&uä þ’ÎTuqè=ö6u‹Ï9 ’În1u‘ È@ôÒsù `ÏB #x‹»yd tA$s%ﻓﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﰎﹼ ﺍﻹﺗﻴﺎﻥ ﺑﻪ
ﺑﺸﻜﻞﹴ ﻓﻮﺭﻱ ﻭﻣﺒﺎﺷﺮﹴ ،ﻭﱂ ﳛﺘﺞ ﺫﻟﻚ ﺇﱃ ﺯﻣﻦﹴ ﻳﻮﺍﺯﻱ ﻋﻮﺩﺓ ﺍﳍﺪﻫﺪ ،ﻣﻦ ﺑﻼﺩ ﺳﺒﺄ ،ﺃﻭ
ﻋﻮﺩﺓ ﻏﲑﻩ ..
ﻭﰲ ﻗﻮﳍﻢ ﺇﻥﹼ ﺟﻠﺐ ﻋﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﺫﺍﺗﻪ ﻫﻮ ﻋﻤﻠﻴﺔ ﺳﻄﻮ ﳐﺎﻟﻔﺔ ﻟﻠﻘﻮﺍﻧﲔ ﺍﳌﺘﻌﺎﺭﻑ
ﻋﻠﻴﻬﺎ ..ﻧﻘﻮﻝ ..ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻄﻠﺐ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﻣﻦ ﺃﺟﻞ
ﺍﻣﺘﻼﻛﻪ ،ﻭﺇﻧﻤﺎ ﻣﻦ ﺃﺟﻞ ﺍﺳﺘﺜﻤﺎﺭﻩ ﰲ ﻋﻤﻠﻴﺔ ﻫﺪﺍﻳﺘﻬﺎ ﻭﻋﻮﺩﺎ ﻭﻗﻮﻣﻬﺎ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻖ ﷲ
ﺗﻌﺎﱃ ،ﺑﻌﺪ ﺃﻥ ﻋﻠﻢ ﺃﻧﻬﻢ ﻳﻌﺒﺪﻭﻥ ﺍﻟﺸﻤﺲ ..ﻭﻫﺬﻩ ﺍﳌﻜﻴﺪﺓ ﺍﻟﱵ ﻗﺎﻡ ﺎ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻣﻦ ﺃﺟﻞ ﻫﺪﺍﻳﺔ ﻣﻠﻜﺔ ﺳﺒﺄ ﻭﻗﻮﻣﻬﺎ ،ﻗﺎﻡ ﲟﺜﻴﻠﺘﻬﺎ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻳﻀﺎﹰ ﺪﻯ ﻣﻦ
îbÏiŒxsãB tb©Œr& §NèO Ïm‹Åzr& È@ômu‘ ’Îû sptƒ$s)Åb¡9$# Ÿ@yèy_ öNÏdΗ$ygpg¿2 Nèdt“£gy_ $£Jn=sù ﺍﷲ ﺗﻌﺎﱃ ) ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٧١ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
&Ïm‹Åzr& Ïä!%tæÍr Ÿ@ö6s% óOÎgÏGu‹Ïã÷rr'Î/ r&y‰t6sù .......................... ÇÐÉÈ tbqè%Ì•»|¡s9 öNä3¯RÎ) 玕Ïèø9$# $ygçF-ƒr
ÈûïÏŠ ’Îû çn$yzr& x‹è{ù'uŠÏ9 tb%x. $tB ( y#ß™qã‹Ï9 $tRô‰Ï. š•Ï9ºx‹x. 4 Ïm‹Åzr& Ïä!%tæÍr `ÏB $ygy_t•÷‚tGó™$# §NèO
] ( ÒOŠÎ=tæ AOù=Ïæ “ÏŒ Èe@à2 s-öqsùur 3 âä!$t±®S `¨B ;M»y_u‘yŠ ßìsùö•tR 4 ª!$# uä!$t±o„ br& HwÎ) Å7Î=yJø9$#
ﻳﻮﺳﻒ [ ٧٦ – ٧٠ :
..ﻓﺎﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺳﻄﻮ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺃﻣﻼﻙ ﺍﻵﺧﺮﻳﻦ ،ﻛﻤﺎ ﻳﺘﺨﻴﻞ ﻣـﺜﲑﻭ
ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ،ﻭﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺗﺰﻭﻳﺮ ﻟﻈﻠﻢ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻴﻬﻢ ..
( ..ﻣﻦ ﺃﻳﻦ ﺃﺗـﻮﺍ ) É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# ﻭﰲ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺑﺎﳋﺰﻳﻨﺔ ﻭﻭﺯﻳﺮﻫﺎ ؟!!! ..ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻋﺮﺽ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻦ ﺍﻟﻜﺘـﺎﺏ ﻣﻜﻤـ ﹰ
ﻼ
ﻟﻌﺮﺽ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻦ ﺍﳉﻦ ، ﻭﺑﲔ ﺍﻟﻌﺮﺿﲔ ﺳﺒﺎﻕ ﰲ ﺯﻣﻦ ﺇﺗﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻌـﺮﺵ ؟!!! ..ﺃﻱ
ﻟﻜﻞﱟ ﺯﻣﻨﻪ ..ﻓﺎﻟﺰﻣﻦ ﺍﻷﻭﻝ ﻫﻮ ، ( ( y7ÏB$s)¨B `ÏB tPqà)s? br& Ÿ@ö6s% ) :ﻭﺍﻟﺰﻣﻦ ﺍﻟﺜﺎﱐ ﻫـﻮ :
) .. ( 4 y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s%
ﻭﻗﺪ ﺑﻴﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ،ﻛﻴﻒ ﺃﻥﹼ ﺍﻟﻌﺮﺿﲔ ﺍﳌﹸﻘﺪﻣﲔ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺘﻮﺍﺯﻧﺎﻥ
،ﻭﻓﻖ ﻣﻌﻴﺎﺭ ﺍﳌﻌﺠﺰﺓ ﺍﳌﻄﺮﻭﺣﺔ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ،ﺣﻴﺚ ﻳﻘﺪﻡ ﻛـ ﹲﻞ
ﻣﻦ ﺍﻟﻌﺎﺭﺿﲔ ﺃﻗﺼﻰ ﺇﻣﻜﺎﻧﻴﺎﺗﻪ ﰲ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ..ﻭﺭﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﻋﺮﺵ ﻣﻠﻜﺔ ﺳﺒﺄ ﺃﺗـﻰ
ﻋﱪ ﺍﻟﻌﺮﺽ ﺍﻟﺜﺎﱐ ﺣﺼﺮﺍﹰ ،ﻭﺫﻟﻚ ﻭﻓﻖ ﻣﻌﻴﺎﺭﹴ ﺭﻗﻤﻲ ﻻ ﻳﻌﺮﻑ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ..
) &$pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr ﻭﻓﺴﺎﺩ ﺗﺄﻭﻳﻠﻬﻢ ﻳﻈﻬﺮ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴﺎﹰ ﰲ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
( ،ﻓﻜﻠﻤﺔ ) ( $pkÅ-ö•yèÎ/ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻌﲏ ﺇﻻﹼ ﻋﺮﺷﻬﺎ ﺍﻟﺬﻱ ﳜﺼﻬﺎ ،ﻭﺍﻟـﺬﻱ ﲤﻠﻜـﻪ ،
ﻭﺍﻟﺬﻱ ﺫﹸﻛﺮ ﰲ ﺁﻳﺔ ﺳﺎﺑﻘﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ،ﺣﻴﺚ ﺃﺧﱪ ﺑﻪ ﺍﳍﺪﻫﺪ ﺳﻠﻴﻤﺎﻥﹶ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ) ..
) ] ( ÒOŠÏàtã î¸ö•tã $olm;ur &äóÓx« Èe@à2 `ÏB ôMuŠÏ?ré&ur öNßgà6Î=ôJs? Zor&t•øB$# ‘N‰y`ur ’ÎoTÎﺍﻟﻨﻤﻞ :
.. [ ٢٣ﻓﻬﺬﺍ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﲤﻠﻜﻪ ،ﻫﻮ ﺫﺍﺗﻪ ﻋﺮﺷﻬﺎ ﺍﳌﻌﲏ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
&.. ( $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٧٢ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻭﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( $pky-ö•tã $olm; (#rã•Åj3tRﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﻓﺴﺎﺩ ﻣﺎ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻴﻪ
..ﻓﻜﻠﻤﺔ ) ( $pky-ö•tãﺗﺮﺗﺒﻂ ﻫﻨﺎ – ﺃﻳﻀﺎﹰ – ﺑﺎﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺫﺍﺗﻪ ،ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
( $pky-ö•tã $olm; (#rã•Åj3tRﺗﻌﲏ ﺍﺟﻌﻠﻮﻩ – ﻫﻮ ﺫﺍﺗﻪ – ﻣﻨﻜﺮﺍﹰ ﻋﻠﻴﻬﺎ ،ﻭﺫﻟﻚ ﺑﺘﻐﻴﲑ ﺑﻌﺾ ﻣﻌﺎﳌﻪ
ﻛﺎﻣﺘﺤﺎﻥ ﳍﺎ ..ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ] ( ( Å7ä©ó•tä #x‹s3»ydr& Ÿ@ŠÏ% ôNuä!%y` $£Jn=sùﺍﻟﻨﻤﻞ ، [ ٤٢ :
ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺘﻨﻜﲑ ﻫﻮ ﺪﻑ ﺍﻣﺘﺤﺎﺎ ﰲ ﻣﻌﺮﻓﺔ ﻋﺮﺷﻬﺎ ﺍﻟﺬﻱ ﲤﻠﻜﻪ ..ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ
ﻟﻠﺤﻜﻤﺔ ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺮﺷﻬﺎ ﻭﺗﻨﻜﲑﻩ ﻭﺍﻣﺘﺤﺎﺎ ﰲ ﺫﻟﻚ ،ﻓﻠﺴﻨﺎ ﳐﺘﻠﻔﲔ ﻣﻊ ﺃﺣﺪ ﰲ
ﺃﻥﹼ ﺫﻟﻚ ﳍﺪﻑ ﻫﺪﺍﻳﺘﻬﺎ ..
..ﻭﳚﻨﺢ ﺗﺄﻭﻳﻠﻬﻢ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻴﺨﺮﺝ ﻋﻦ ﺣﺪﻭﺩ ﺍﻟﺘﺼﻮﺭ ﺫﺍﺗﻪ ..
) ( ¼çms?r'|¡YÏB ã@à2ù's? ÇÚö‘F{$# èp-/!#yŠ žwÎ) ÿ¾ÏmÏ?öqtB 4’n?tã öNçl°;yŠ $tB |NöqyJø9$# Ïmø‹n=tã $uZøŠŸÒs% $£Jn=sù
] ( ÈûüÎgßJø9$# É>#x‹yèø9$# ’Îû (#qèVÎ6s9 $tB |=ø‹tóø9$# tbqßJn=ôètƒ (#qçR%x. öq©9 br& •`Ågø:$# ÏMuZ¨•t7s? §•yz $£Jn=sùﺳﺒﺄ
[ ١٤ :
ﻗﺎﻟﻮﺍ ( ÇÚö‘F{$# èp-/!#yŠ ) :ﺗﻌﲏ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺃﻫـﻮﺍﺀﻫﻢ ،ﻭﻗـﺎﻟﻮﺍ ﻛﻠﻤـﺔ )
( ( ¼çms?r'|¡YÏBﺗﻌﲏ ﺣﺎﺷﻴﺔ ﺍﳌﻠﻚ ) ﺍﻟﻨﱯ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ،ﻷﻧﻬﺎ ﲟﻌـﲎ ﻋﺼـﺎﻩ ..
ﻭﺑﺎﻟﺘﺎﱄ ﻳﺆﻭﻟﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ :ﺇﻥﹼ ﺍﳌﻮﺕ ﺍﳊﻘﻴﻘﻲ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ
ﺍﻟﺴﻼﻡ ،ﻟﻴﺲ ﰲ ﻣﻮﺗﻪ ،ﺇﻧﻤﺎ ﻛﺎﻥ ﺣﻴﻨﻤﺎ ﺗﺒﻴﻦ ﳌﻦ ﻫﻢ ﲢﺖ ﺳﻠﻄﺎﻧﻪ ﻭﺣﻜﻤﻪ ،ﺃﻥﹼ ﳑﻠﻜﺘﻪ
ﺳﺘﻨﻬﺎﺭ ﺑﺴﺒﺐ ﺧﻠﻮﺩ ﺍﺑﻨﻪ ) ﺍﻟﺬﻱ ﺧﻠﻔﻪ ( ﳍﻮﺍﻩ ..ﺣﲔ ﺫﻟﻚ ﺗﺒﻴﻦ ﻟﻠﻐﺮﺑﺎﺀ ﺍﻟـﺬﻳﻦ ﻛـﺎﻧﻮﺍ
ﻳﻌﻤﻠﻮﻥ ﰲ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ،ﺃﻧﻪ ﻗﺪ ﻣﺎﺕ ،ﻭﺑﺎﻟﺘﺎﱄ ﺗﺮﻛﻮﺍ ﳑﻠﻜﺘﻪ ﻋﺎﺋﺪﻳﻦ ﺇﱃ ﺑﻼﺩﻫﻢ ..
..ﻭﻫﻨﺎ ﻧﻘﻮﻝ :ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻓﻤـﻦ
ﺍﳌﺆﻛﱠﺪ ﺃﻧﻪ ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﻤﻞ ﺃﻱ ﻗﺼﺔ ﻣﻦ ﻗﺼﺺ ﺍﻟﺮﺳﻮﻡ ﺍﳌﺘﺤﺮﻛﺔ ..ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤـﺔ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻦ ﺍﳌﻤﻜﻦ ﲢﻤﻴﻠﻬﺎ ﺃﻱ ﻣﻌﲎ ﻮﺍﻩ ﺍﻷﻧﻔﺲ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼـﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﻻ
ﻋﻼﻗﺔ ﳍﺎ ﺑﺄﻱ ﻣﻌﻴﺎﺭﹴ ،ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ..ﻓﻌﻠﻰ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺴـﻼﻡ ،
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٧٣ ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
ﻭﺣﲔ ﺫﻟﻚ ﻻ ﻓﺎﺭﻕ ﰲ ﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ – ﺑﲔ ﻣﻦ ﻳﻌﻠﻢ ﺍﻟﻠﻐـﺔ
ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺑﲔ ﻣﻦ ﱂ ﻳﺴﻤﻊ ﺎ ..
ﻟﻘﺪ ﺭﺃﻳﻨﺎ – ﻣﻦ ﺧﻼﻝ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ – ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﻳﺘﺼﻒ ﺑﺼﻔﺔ
ﺍﻟﺰﻭﺟﻴﺔ ،ﺍﻟﱵ ﲡﻤﻊ ﺑﲔ ﺍﻟﻨﻔﺲ ﺍﺮﺩﺓ ﻣﻦ ﺟﻬﺔ ، ﻭﺑﲔ ﺍﳉﺴﺪ ﺍﳌﺎﺩﻱ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ..
ﻭﰲ ﺗﻔﺎﻋﻞ ﻫﺬﻳﻦ ﺍﻟﺰﻭﺟﲔ ﺗﻜﻤﻦ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ،ﻭﺗﻜﻤﻦ ﻣﺎﻫﻴﺔ ﲪﻞ ﺍﻷﻣﺎﻧـﺔ
ﺍﻟﱵ ﺗﻌﻬﺪ ﺍﻹﻧﺴﺎﻥﹸ ﲝﻤﻠﻬﺎ ..
ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﺍﻵﻥ ..ﻫﻞ ﺭﺣﻴﻠﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺍﶈﺴﻮﺱ ﻋـﱪ
ﺍﳌﻮﺕ ،ﻫﻮ ﺩﺧﻮﻟﻨﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﻌﺪﻡ ،ﺃﻡ ﰲ ﺣﺎﻟﺔ ﻭﺟﻮﺩ ﺁﺧﺮ ؟ ..ﻭﻫﻞ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟـﱵ
ﻳﺬﻛﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺸﻤﻞ ﻛﻞﹼ ﺇﻧﺴﺎﻥ ﺃﻡ ﺗﺸﻤﻞ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ؟ ..ﻭﻣﱴ ﻫﻲ ؟ ..ﻭﻣﺎ
ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻣﺎ ﺣﺪﻭﺩﻫﺎ ؟ ..ﻭﻫﻞ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻣﻮﺟﻮﺩﺗـﺎﻥ ﺍﻵﻥ ،ﺃﻡ ﺳـﺘﻮﺟﺪﺍﻥ ﰲ
ﺍﻵﺧﺮﺓ ؟ ..ﻭﻫﻞ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺾ ﺍﻟﺪﺍﺧﻠﲔ ﺇﻟﻴﻬﺎ ،ﺃﻡ ﺃﻧﻬﻢ ﲟﺠﺮﺩ ﺩﺧـﻮﳍﻢ ﻓﻴﻬـﺎ
ﺳﻴﺨﻠﺪﻭﻥ ﻓﻴﻬﺎ ﺩﻭﻥ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻨﻬﺎ ؟ ..ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ – ﻭﻏﲑﻫﺎ – ﺳﻨﺤﺎﻭﻝ ﺇﻥ ﺷـﺎﺀ
ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ..
..ﰲ ﺍﳌﻮﺕ ﺗﻨﻔﺼﻞ ﺍﻟﻨﻔﺲ ﺍﺮﺩﺓ ﻋﻦ ﺍﳉﺴﺪ ﺍﻧﻔﺼﺎﻻﹰ ﺎﺋﻴﺎﹰ ،ﻭﲣﺮﺝ ﺍﳊﻴـﺎﺓ ﻣـﻦ
ﺍﳉﺴﺪ ﺍﻟﺬﻱ ﻳﺘﺤﻠﹼﻞ ﻭﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺘﺮﺍﺏ ..ﻭﺗﻌﻮﺩ ﺍﻟﻨﻔﺲ ﺇﱃ ﻋﺎﱂﹴ ﳎﺮﺩ ﻋﻦ ﻋﺎﱂ ﺍﳌـﺎﺩﺓ ،
ﺑﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺍﹸﻣﺘﺤﻨﺖ ﰲ ﲪﻠﻬﺎ ﻟﻸﻣﺎﻧﺔ ،ﻭﰲ ﺧﻼﻓﺘﻬﺎ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫـﺬﻩ ﺍﻷﺭﺽ ،
ﻋﱪ ﺍﳉﺴﺪ ﺍﳊﻲ ..... ﻓﺎﳌﻮﺕ ﺍﻷﻭﻝ ﻻ ﻳﻌﲏ ﺍﻟﺪﺧﻮﻝﹶ ﰲ ﺣﺎﻟﺔ ﺍﻟﻌﺪﻡ ،ﺇﻧﻤﺎ ﻳﻌﲏ ﺍﻧﺘﻘـﺎﻝ
ﺍﻟﻨﻔﺲ ﺍﺮﺩﺓ ﻣﻦ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺇﱃ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ..
ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﳎﺮﺩﺓﹰ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻭﻛﺎﻥ ﻋﺎﱂﹸ ﺍﻟﱪﺯﺥ ﻋﺎﻟﹶﻤﺎﹰ
ﻏﲑ ﻣﺎﺩﻱ ،ﻓﺈﻥﹼ ﺍﻟﻨﻔﺲ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ) ﻋﺎﱂ ﺍﻟﱪﺯﺥ ( ﻻ ﲢﺲ ﺑﺎﻟﺰﻣﺎﻥ ﻭﻻ ﺑﺎﳌﻜﺎﻥ ..
..ﻭﻗﺪ ﺃﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺸﻜﻞﹴ ﺟﻠﻲ..
١٧٦ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
öNæhuZ÷•t/ šcqçGxÿ»y‚tGtƒ ÇÊÉËÈ $]%ö‘ã— 7‹Í´tBöqtƒ tûüÏBÌ•ôfßJø9$# çŽà³øtwUur 4 Í‘q•Á9$# ’Îû ã‡xÿZムtPöqtƒ )
žwÎ) óOçFø[Î6©9 bÎ) ºps)ƒÌ•sÛ öNßgè=sWøBr& ãAqà)tƒ øŒÎ) tbqä9qà)tƒ $yJÎ/ ãNn=÷ær& ß`øtªU ÇÊÉÌÈ #ZŽô³tã žwÎ) öNçFø[Î6©9 bÎ)
È@t«ó¡sù 5Qöqtƒ uÙ÷èt/ ÷rr& $·Böqtƒ $uZø[Î7s9 (#qä9$s% ÇÊÊËÈ tûüÏZÅ™ yŠy‰tã ÇÚö‘F{$# ’Îû óOçFø[Î6s9 öNx. Ÿ@»s% )
– ١١٢ : ( ] ﺍﳌﺆﻣﻨﻮﻥtbqßJn=÷ès? óOçFZä. öNä3¯Rr& öq©9 ( Wx‹Î=s% žwÎ) óOçFø[Î6©9 bÎ) Ÿ@»s% ÇÊÊÌÈ tûïÏjŠ!$yèø9$#
[ ١١٤
(#qçR%x. š•Ï9ºx‹x. 4 7ptã$y™ uŽö•xî (#qèVÎ6s9 $tB tbqãBÌ•ôfãKø9$# ÞOÅ¡ø)ムèptã$¡¡9$# ãPqà)s? tPöqtƒur )
[ ٥٥ : ( ] ﺍﻟﺮﻭﻡtbqä3sù÷sãƒ
، ﺎ – ﺇﱃ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﻳﻌﲏ ﺍﻧﻘﻄﺎﻉ ﺻﻠﺘﻬﺎ ﺑﻌﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻭﺩﺧﻮﻝ ﺍﻟﻨﻔﺲ – ﺑﻌﺪ ﻣﻮ..
ﻬﺎ ﻟﻺﻃﹼﻼﻉﺘ ﺍﻟﺬﻱ ﻛﺎﻥ ﺁﻟﻴ ﻷﻥﹼ ﺍﳉﺴﺪ ﻭﻫﺬﺍ ﻃﺒﻴﻌﻲ.. ﻭﺍﻧﻘﻄﺎﻉ ﺍﻃﹼﻼﻋﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ
ﻭﺑﺪﺃ ﺭﺣﻠﺔ، ﻭﺧﺮﺟﺖ ﺍﳊﻴﺎﺓ ﻣﻨﻪ، ﺎﹰﺎﺋﻴ ﻗﺪ ﺍﻧﻔﺼﻠﺖ ﻋﻨﻪ ﺍﻧﻔﺼﺎﻻﹰ، ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ
.. ﻋﻮﺩﺗﻪ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺏ
$yJŠÏù $[sÎ=»|¹ ã@yJôãr& þ’Ìj?yès9 ÇÒÒÈ ÈbqãèÅ_ö‘$# Éb>u‘ tA$s% ßNöqyJø9$# ãNèdy‰tnr& uä!%y` #sŒÎ) #Ó¨Lym )
٩٩ : ( ] ﺍﳌﺆﻣﻨﻮﻥtbqèWyèö7ムÏQöqtƒ 4’n<Î) îˆy—ö•t/ NÎgͬ!#u‘ur `ÏBur ( $ygè=ͬ!$s% uqèd îpyJÎ=x. $yg¯RÎ) 4 Hxx. 4 àMø.t•s?
[ ١٠٠ –
ﺎ – ﻋﻦ ﺃﺣﺪﺍﺙ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻭﺑﻌﺪ ﻣﻮ، ﺎ ﻭﻣﺴﺄﻟﺔ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻨﻔﺲ – ﺑﻌﺪ ﻭﻓﺎ..
ﻣﻨﻬﺎ ﻋﱪ ﺗﺼﻮﻳﺮﻩ ﻟﻌـﺪﻡ ﻋﻠـﻢ، ﺍﺕ ﻋﺪﻳﺪﺓ ﻣﺴﺄﻟﺔﹲ ﺃﻛﹼﺪﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮ، ﳚﺮﻱ ﻓﻴﻬﺎ
.. ﺣﻴﻨﻤﺎ ﺗﻮﻓﹼﺎﻩ ﺍﷲ ﺗﻌﺎﱃ، ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲟﺎ ﺟﺮﻯ ﻋﻠﻰ ﺍﻷﺭﺽ
4 öNÍköŽn=tã |=‹Ï%§•9$# |MRr& |MYä. ÓÍ_tGøŠ©ùuqs? $£Jn=sù ( öNÍkŽÏù àMøBߊ $¨B #Y‰‹Íky- öNÍköŽn=tã àMZä.ur )
[ ١١٧ : ( ] ﺍﳌﺎﺋﺪﺓÍky- &äóÓx« Èe@ä. 4’n?tã |MRr&ur
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٧٧ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻭﻫﺬﺍ ﺍﻟﱪﺯﺥ ﺍﻟﺬﻱ ﳛﺠﺰ ﺍﻟﻨﻔﺲ – ﺑﻌﺪ ﻣﻮﺎ – ﻋﻦ ﻋﺎﱂ ﺍﻟـﺪﻧﻴﺎ ،ﻫـﻮ ﻣـﻦ
ﻣﻘﺘﻀﻴﺎﺕ ﺍﻧﺘﻬﺎﺀ ﺯﻣﻦ ﺍﻣﺘﺤﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﰲ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ..ﻓﺎﻟﻨﻔﺲ ﰲ ﻋﺎﱂ ﺍﻟـﱪﺯﺥ ﱂ
ﺗﻌﺪ ﺗﺪﺭﻙ ﺍﳉﺰﺋﻴﺎﺕ ﻛﻤﺎ ﻛﺎﻧﺖ ﺗﺪﺭﻛﻬﺎ ﰲ ﺣﻴﺎﺎ ﺍﻟﺪﻧﻴﺎ ﻋﱪ ﺍﳉﺴﺪ ﺍﳊﻲ..
..ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻌﺮﺽ ﳊﻘﻴﻘﺔ ﻗﺮﺁﻧﻴﺔ ﻣﻐﻴﺒﺔ ،ﻭﻫﻲ ﻋﺪﻡ ﲰﺎﻉ ﺍﳌﻮﺗﻰ
ﻷﻱ ﺷﻲﺀٍ ﻣﻤﺎ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﺧﺮﺟﻮﺍ ﻣﻨﻬﺎ ..ﻭﻗﺪ ﺑﻴﻨﺖ ﰲ ﻛﺘﺎﺏ :ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ
) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ،ﺃﻥﹼ ﻛﻠﻤﺔﹶ ﺍﳌﻮﺗﻰ ) ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺗﻌﲏ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻦ
ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ،ﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺃﻡ ﻛﺎﻧﻮﺍ ﻛﺎﻓﺮﻳﻦ ،ﻭﺑﻴﻨـﺖ ﺃﻥﹼ ﻛﻠﻤـﺔ
ﺍﻷﻣﻮﺍﺕ ﺗﻌﲏ ﻓﺎﻗﺪﻱ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ،ﺃﻡ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻮﺗﻰ
..
..ﻓﺎﷲُ ﺗﻌﺎﱃ ﻳﺼﻒ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻧﻪ ،ﻭﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﻐﺎﺩﺭﻭﻫﺎ ﺑﻌﺪ
..ﻳﺼﻔﻬﻢ ﺑﺎﻷﻣﻮﺍﺕ ..
ìNºuqøBr& ÇËÉÈ šcqà)n=øƒä† öNèdur $\«ø‹x© tbqà)è=øƒs† Ÿw «!$# Èbrߊ `ÏB tbqããô‰tƒ šúïÏ%©!$#ur )
] ( šcqèWyèö7ムtb$-ƒr& šcrã•ãèô±o„ $tBur ( &ä!$uŠômr& çŽö•xîﺍﻟﻨﺤﻞ [ ٢١ – ٢٠ :
ﻭﻛﻨﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥﹼ ﺍﳌﻌﲏ ﺑﺎﻷﻣﻮﺍﺕ – ﻫﻨﺎ – ﻫﻮ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ
..ﻭﻣﻦ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺫﻟﻚ ﻫﻮ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ، ( šúïÏ%©!$#urﰲ ﺑﺪﺍﻳﺔ ﻫـﺬﻩ ﺍﻟﺼـﻮﺭﺓ
) Èbrߊ `ÏB tbqããô‰tƒ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺩﻭﻥ ﻛﻠﻤﺔ ) ﻭﻣﺎ ( ..ﻭﻣﻦ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺫﻟﻚ ﻫﻮ ﺍﻟﻌﺒـﺎﺭﺓ
.. ( «!$#
..ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻳﺼﻒ ﺍﷲُ ﺗﻌﺎﱃ ﺑﻌﺾ ﺍﻟﺬﻳﻦ ﻏﺎﺩﺭﻭﺍ ﺍﻟﺪﻧﻴﺎ ) ﺃﻱ ﺑﻌﺾ ﺍﳌـﻮﺗﻰ (
ﺑﺄﻧﻬﻢ ﻟﻴﺴﻮﺍ ﺃﻣﻮﺍﺗﺎﹰ ..
) ( šcrã•ãèô±n@ žw `Å3»s9ur Öä!$u‹ômr& ö@t/ 4 7NºuqøBr& «!$# È@‹Î6y™ ’Îû ã@tFø)ム`yJÏ9 (#qä9qà)s? Ÿwur
] ﺍﻟﺒﻘﺮﺓ [ ١٥٤ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٧٨ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
) ] ( tbqè%y—ö•ãƒ óOÎgÎn/u‘ y‰YÏã íä!$uŠômr& ö@t/ 4 $O?ºuqøBr& «!$# È@‹Î6y™ ’Îû (#qè=ÏFè% tûïÏ%©!$# ¨ûtù|¡øtrB Ÿwur
ﺁﻝ ﻋﻤﺮﺍﻥ [ ١٦٩ :
ﺇﺫﺍﹰ ﺣﻴﻨﻤﺎ ﻳﻘﻮﻝ ﻟﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ( 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎ) ) :ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ :
) ) ] ( tûïÌ•Î/ô‰ãB (#öq©9ur #sŒÎ) uä!%tæ‘$!$# §M•Á9$# ßìÏJó¡è@ Ÿwur 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎﺍﻟﻨﻤﻞ :
[ ٨٠
) ] ( tûïÌ•Î/ô‰ãB (#öq©9ur #sŒÎ) uä!%tæ‘$!$# ¢O•Á9$# ßìÏJó¡è@ Ÿwur 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¯RÎ*sùﺍﻟﺮﻭﻡ :
[ ٥٢
ﻓﺈﻧﻪ ﺟﻞﹼ ﻭﻋﻼ ﻳﻌﲏ ﻋﺪﻡ ﺇﲰﺎﻉ ﺍﻟﺬﻳﻦ ﻏﺎﺩﺭﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺩﺧﻠﻮﺍ ﻋﺎﱂﹶ ﺍﻟﱪﺯﺥ ،ﺳـﻮﺍﺀ
ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺃﻡ ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭﺍﹰ ...ﻭﺯﻋﻤﻬﻢ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ﺍﳌﻮﺗﻰ ﺗﻌﲏ ﺍﻟﻜﻔﹼﺎﺭ ﺍﳌﹸﺪﺑﺮﻳﻦ ﻋـﻦ
ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ،ﻫﻮ ﻗﻮﻝﹲ ﻏﲑ ﺳﻠﻴﻢ ..ﻓﻤﻦ ﺟﻬﺔ ،ﺍﻟﻜﻔﹼﺎﺭ ﺍﳌﹸﺪﺑﺮﻳﻦ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ
ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﻳﺼﻔﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺑﺎﻷﻣﻮﺍﺕ ﻭﻟﻴﺲ ﺑﺎﳌﻮﺗﻰ ،ﻭﺍﻟﻌﺒـﺎﺭﺓ
) )4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺗﻔﺴﲑﻫﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳌﻮﺗﻰ ﻭﻟﻴﺲ ﺑﺎﻷﻣﻮﺍﺕ
( ..ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ،ﻓﺈﻥﱢ ﺍﻟﻌﺒﺎﺭﺓ ) ، ( tûïÌ•Î/ô‰ãB (#öq©9ur #sŒÎ) uä!%tæ‘$!$# §M•Á9$# ßìÏJó¡è@ Ÿwur
ﻫﻲ ﺍﻟﱵ ﺗﻌﲏ ﺍﳌﺪﺑﺮﻳﻦ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﻲ – ﻛﻤﺎ ﻧﺮﻯ – ﻣﻌﻄﻮﻓﺔ – ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ
) ) ، ( 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎﻭﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ) .. ( 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¯RÎ*sùﻭﻛﻞﱡ ﺫﻟﻚ
ﻳﻔﻨﺪ ﺯﻋﻤﻬﻢ ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎﺗﺘﻌﻠﻖ ﺑﺎﻷﺣﻴﺎﺀ ﺍﳌﻌﺮﺿـﲔ
ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ..
..ﺇﺫﺍﹰ ..ﺍﻟﻨﻔﺲ ﰲ ﺣﻴﺎﺓ ﺍﻟﱪﺯﺥ ﻻ ﲤﻠﻚ ﺃﻱ ﺁﻟﻴﺔ ﺟﺴﺪﻳﺔ ﻟﻺﺣﺴﺎﺱ ﺑﺎﻷﱂ ﺃﻭ ﺑﺎﻟﻠﺬﹼﺓ
،ﻷﻧﻬﺎ ﺧﺎﺭﺝ ﺍﳉﺴﺪ ،ﻭﰲ ﻋﺎﱂ ﻋﺎﱂﹴ ﳎﺮﺩ ﻋﻦ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻭﻫﻲ ﺑﺎﻷﺻـﻞ
ﳎﺮﺩﺓﹲ ﻋﻦ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..ﻭﺃﻱ ﺇﺣﺴﺎﺱﹴ ﳍﺎ ﺳﻮﺍﺀٌ ﺑﺎﻷﱂ ﺃﻡ ﺑﺎﻟﻠﺬﹼﺓ ،ﻫﻮ ﺇﺣﺴﺎﺱ
ﻧﻔﺴﻲ ، ﳎﺮﺩ ﻋﻦ ﺃﻱ ﺁﻟﻴﺔ ﺟﺴﺪﻳﺔ ﻣﺎﺩﻳﺔ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٧٩ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻭﺣﱴ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﺃﺛﻨﺎﺀ ﻭﺟﻮﺩ ﺍﻟﻨﻔﺲ ﰲ ﺍﳉﺴﺪ ،ﻓﺈﻥﹼ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﻟﱵ ﲢ
ﺲ
ﺑﺎﻷﱂ ﻭﺍﻟﻠﺬﹼﺓ ،ﻻ ﺍﳉﺴﺪ ..ﻭﻟﻜﻨﻬﺎ – ﰲ ﺣﻴﺎﺎ ﺍﻟﺪﻧﻴﺎ – ﲢﺲ ﺑﺂﻟﻴﺔ ﺍﳉﺴﺪ ﻋﱪ ﺃﻋﻀﺎﺋﻪ ،
ﻓﺎﳉﺴﺪ ﻟﻴﺲ ﺃﻛﺜﺮ ﻣﻦ ﺁﻟﻴﺔ ﻹﺣﺴﺎﺳﻬﺎ ..
..ﺇﺫﺍﹰ ..ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ – ﻛﻤﺎ ﻳﺒﻴﻦ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ – ﻫﻲ ﺍﻟﱵ ﻧﺸﻬﺪﻫﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ
ﺣﲔ ﺧﺮﻭﺝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ﺧﺮﻭﺟﺎﹰ ﺎﺋﻴﺎﹰ ،ﻳﻌﻘﺒﻪ ﺗﻔﺴﺦ ﺍﳉﺴﺪ ﻭﻋﻮﺩﺗﻪ ﺇﱃ ﺃﺻﻠﻪ
ﺍﻟﺬﻱ ﻧﺸﺄ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ ..ﻭﻫﺬﻩ ﺍﳌﻮﺗﺔ ﲤﺮ ﻣﻨﻬﺎ ﺍﻷﻧﻔﺲ ﻛﻠﹼﻬﺎ ،ﻣﺆﻣﻨﺔ ﻭﻛﺎﻓﺮﺓ ﺩﻭﻥ
ﺍﺳﺘﺜﻨﺎﺀ ..
..ﻭﲟﺎ ﺃﻥﹼ ﻫﺬﻩ ﺍﳌﻮﺗﺔ ) ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ( ﻧﺸﻬﺪﻫﺎ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ،ﻓﻠﻢ ﻳﻨﻜﺮﻫﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ،
ﺇﻧﻤﺎ ﻳﻨﻜﺮﻭﻥ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺴﺒﻖ ﺍﻟﺒﻌﺚ ﰲ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﺳﻨﺮﻯ ..
)ÇÌÎÈ tûïÎŽ|³ZßJÎ/ ß`øtwU $tBur 4’n<rW{$# $oYèKs?öqtB žwÎ) }‘Ïd ÷bÎ) ÇÌÍÈ tbqä9qà)u‹s9 ÏäIwàs¯»yd ¨bÎ )
] ( tûüÏ%ω»|¹ óOçFZä. bÎ) !$oYͬ!$t/$t«Î/ (#qè?ù'sùﺍﻟﺪﺧﺎﻥ [ ٣٦ – ٣٤ :
ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺃﺣﺪ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﺣﻴﻨﻤﺎ ﻳﻄﹼﻠﻊ ﻭﻳﺮﻯ ﰲ ﺳﻮﺍﺀ ﺍﳉﺤﻴﻢ ﻗﺮﻳﻨﺎﹰ ﻟـﻪ ﰲ
) )4’n<rW{$# $oYèKs?öqtB žwÎ) }‘Ïd ÷bÎ ﺍﻟﺪﻧﻴﺎ ،ﻳﺬﻛﺮ ﻣﻘﻮﻟﺔ ﻗﺮﻳﻨﻪ ﺍﻟﻜﺎﻓﺮ ﺍﳌﻄﺎﺑﻘﺔ ﳌﻘﻮﻟﺔ ﺍﻟﻜـﺎﻓﺮﻳﻦ
، ( tûïÎŽ|³ZßJÎ/ ß`øtwU $tBurﻭﻫﻲ ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺇﻻﹼ ﺑﺎﳌﻮﺗﺔ ﺍﻷُﻭﱃ ﻭﺇﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻌﺬﺍﺏ ..
) ÇÎÊÈ Ö`ƒÌ•s% ’Í< tb%x. ’ÎoTÎ) öNåk÷]ÏiB ×@ͬ!$s% tA$s% ÇÎÉÈ tbqä9uä!$|¡tFtƒ <Ù÷èt/ 4’n?tã öNåkÝÕ÷èt/ Ÿ@t7ø%r'sù
ÇÎÌÈ tbqãZƒÏ‰yJs9 $¯RÏär& $¸J»sàÏãur $\/#t•è? $¨Zä.ur $oY÷FÏB #sŒÏär& ÇÎËÈ tûüÏ%Ïd‰|ÁßJø9$# z`ÏJs9 y7¯RÏär& ãAqà)tƒ
£N‰Ï. bÎ) «!$$s? tA$s% ÇÎÎÈ ÉOŠÅspgø:$# Ïä!#uqy™ ’Îû çn#uät•sù yìn=©Û$$sù ÇÎÍÈ tbqãèÎ=©Ü•B OçFRr& ö@yd tA$s%
!žwÎ) ÇÎÑÈ tûüÏFÍh‹yJÎ/ ß`øtwU $yJsùr& ÇÎÐÈ tûïÎŽ|ØósßJø9$# z`ÏB àMZä3s9 ’În1u‘ èpyJ÷èÏR Ÿwöqs9ur ÇÎÏÈ ÈûïÏŠ÷Žä)s
) &ß`øtwU $tBur 4’n<rW{$# $oYoKs?öqtB žwÎ) ÇÎÑÈ tûüÏFÍh‹yJÎ/ ß`øtwU $yJsùr ..ﻓﺎﻵﻳﺘــﺎﻥ ﺍﻷﺧﲑﺗــﺎﻥ
( tûüÎ/¤‹yèßJÎ/ﺗﺼﻮﺭﺍﻥ ﻜﹼﻢ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﰲ ﺍﳉﻨﺔ ﻋﻠﻰ ﻗﻮﻝ ﻗﺮﻳﻨﻪ ﺍﻟﻜﺎﻓﺮ ﺃﺛﻨـﺎﺀ ﺍﳊﻴـﺎﺓ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٨٠ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
) )4’n<rW{$# $oYèKs?öqtB žwÎ) }‘Ïd ÷bÎ ﺍﻟﺪﻧﻴﺎ ،ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﹸﻄﺎﺑﻖ ﻟﻘﻮﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ
.. ( tûïÎŽ|³ZßJÎ/ ß`øtwU $tBur
..ﻭﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ) ﺍﻷﺧﲑﺗﺎﻥ ( ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺸﲑﺍ ﺇﱃ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻋﻦ ﺣﺎﻝ
ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳉﻨﺔ ،ﻓﺄﻫﻞ ﺍﳉﻨﺔ ﻳﻌﻠﻤﻮﻥ ﻋﻠﻤﺎﹰ ﺗﺎﻣﺎﹰ – ﲟﺠﺮﺩ ﺩﺧﻮﳍﻢ ﺍﳉﻨﺔ – ﺃﻧﻬﻢ ﻟﻦ ﳝﻮﺗﻮﺍ
ﻓﻴﻬﺎ ،ﻭﻟﻦ ﻳﻌﺬﱠﺑﻮﺍ ،ﻭﻟﻦ ﳜﺮﺟﻮﺍ ﻣﻨﻬﺎ ،ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻟﻜﺜﲑ ﻣـﻦ
ﺁﻳﺎﺗﻪ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺳﺤﺐ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻋﻦ ﺣﺎﻝ ﺃﻫﻞ ﺍﳉﻨﺔ ،
ﺳﻴﺆﺩﻱ ﺇﱃ ﻭﺻﻒ ﺃﻫﻞ ﺍﳉﻨﺔ ﺑﺄﻧﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﲞﻠﻮﺩﻫﻢ ﻓﻴﻬـﺎ ،ﻭﺑـﺄﻧﻬﻢ ﻻ ﻳﻌﻠﻤـﻮﻥ
ﲟﻔﺎﺯﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،ﻭﻫﺬﺍ ﻳﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
..ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻠﻤﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﺳﻴﻌﺘﺮﻓﻮﻥ – ﰲ ﺟﻬﻨﻢ – ﺑﺬﻧﻮﻢ ﺍﳌﺘﺮﺗﺒـﺔ
ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ،ﺣﻴﺚ ﻗﺎﺩﻫﻢ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﺒﻌﺚ ،ﻭﺇﱃ ﺍﻟﻜﻔﺮ ﲟﻨـﻬﺞ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﺇﱃ ﺍﻗﺘﺮﺍﻑ ﺍﻟﺬﻧﻮﺏ ﺍﻟﱵ ﺃﺩﺕ ﻢ ﺇﱃ ﺟﻬﻨﻢ ..
`ÏiB 8lrã•äz 4’n<Î) ö@ygsù $oYÎ/qçRä‹Î/ $oYøùuŽtIôã$$sù Èû÷ütFt^øO$# $uZtG÷•u‹ômr&ur Èû÷ütFt^øO$# $oY-FtBr& !$uZ-/u‘ (#qä9$s% )
™ ] ( 9@ŠÎ6yﻏﺎﻓﺮ [ ١١ :
..ﺇﻥﹼ ﻗﻮﳍﻢ ) & ( Èû÷ütFt^øO$# $oY-FtBrﻳﻌﲏ ﻧﻘﻠﺘﻨﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ ﺇﱃ ﺣﺎﻟﺔ ﺍﳌﻮﺕ ﰲ ﻧﻘﻠﺘﲔ
ﺍﺛﻨﺘﲔ ،ﻻ ﻳﻮﺟﺪ ﺑﻴﻨﻬﻤﺎ ﻓﺎﺻﻞﹲ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ،ﻭﻻ ﻳﻌﲏ ﺫﻟﻚ ﻧﻘﻠﺘﻨﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ
ﺇﱃ ﺣﺎﻟﺔ ﺍﳌﻮﺕ ﻣﺮﺗﲔ ) ﺣﻴﺎﺓ ﻳﺘﺒﻌﻬﺎ ﻣﻮﺕ ﰒﹼ ﺣﻴﺎﺓ ﻳﺘﺒﻌﻬﺎ ﻣﻮﺕ ( ،ﻓﻠـﻮ ﻛـﺎﻥ ﺍﻷﻣـﺮ
ﻛﺬﻟﻚ ﻷﺗﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﺃﻣﺘﻨﺎ ﻣﺮﺗﲔ ( ..
ﻭﻗﻮﳍﻢ ) ( Èû÷ütFt^øO$# $uZtG÷•u‹ômr&urﻳﻌﲏ ﻧﻘﻠﺘﻨﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﳌﻮﺕ ﺇﱃ ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ ﰲ ﻧﻘﻠـﺘﲔ
ﺍﺛﻨﺘﲔ ،ﻻ ﻳﻮﺟﺪ ﺑﻴﻨﻬﻤﺎ ﻓﺎﺻﻞﹲ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ،ﻭﻻ ﻳﻌﲏ ﻧﻘﻠﺘﻨﺎ ﻣﻦ ﺣﺎﻟﺔ ﺍﳌـﻮﺕ ﺇﱃ
ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ ﻣﺮﺗﲔ ) ﻣﻮﺕ ﺗﺘﺒﻌﻪ ﺣﻴﺎﺓ ﰒﹼ ﻣﻮﺕ ﺗﺘﺒﻌﻪ ﺣﻴﺎﺓ ( ،ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﻷﺗﺖ ﺍﻟﻌﺒﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻭﺃﺣﻴﻴﺘﻨﺎ ﻣﺮﺗﲔ ( ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٨١ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻓﺎﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ) ﺍﳊﻴﺎﺓ ﺍﻷﻭﱃ ( ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ) ﺍﳊﻴﺎﺓ ﺍﻟﺜﺎﻧﻴﺔ ( ،ﻻ ﻳﻮﺟﺪ ﺑﻴﻨﻬﻤﺎ
– ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ﻭﻣﻦ ﻣﻨﻈﺎﺭ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﺍﻟﺬﻱ ﻳﻔﺼﻠﻬﻤﺎ ﻋﻦ ﺑﻌﻀﻬﻤﺎ – ﺃﻱ ﺯﻣﺎﻥ ،
ﻷﻥﹼ ﻋﺎﱂ ﺍﻟﱪﺯﺥ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺧﺎﺭﺝ ﺳﺎﺣﺔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳊﻴﺎﺗﺎﻥ – ﻣﻦ
ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ – ﻛﺄﻧﻬﻤﺎ ﻣﺘﺼﻠﺘﺎﻥ ..
..ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ] ( ( Èb$s?§•sD ß,»n=©Ü9$#ﺍﻟﺒﻘﺮﺓ ، [ ٢٢٩ :ﻳﺆﻛﹼﺪ ﺣﻘﻴﻘﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ
،ﻓﻬﻮ ﻳﻌﲏ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﰒﹼ ﻋﻮﺩﺓ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ،ﰒﹼ ﺑﻌﺪ ﺫﻟﻚ ﻭﻗﻮﻉ ﺍﻟﻄﻼﻕ ﻣﺮﺓ
ﺃﹸﺧﺮﻯ ..ﻭﻟﻮ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻄﻼﻕ ﺍﺛﻨﺘﺎﻥ ( ﻟﻜﺎﻥ ﺫﻟﻚ ﻳﺸﻤﻞ ﺗﻜﺮﺍﺭ ﻋﺒﺎﺭﺓ ﺍﻟﻄﻼﻕ
ﰲ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ) ﻣﺮﺓ ﻭﺍﺣﺪﺓ ( ﺩﻭﻥ ﻋﻮﺩﺓ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺑﲔ ﻋﺒﺎﺭﺓ ﺍﻟﻄﻼﻕ ﺍﻷﻭﱃ
ﻭﺍﻟﺜﺎﻧﻴﺔ ..
..ﺇﺫﺍﹰ ﻫﻨﺎﻙ ﺣﻴﺎﺗﺎﻥ ،ﳘﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ..ﻭﻫﻨﺎﻙ ﻣﻮﺗﺘﺎﻥ ،ﻛﻤﺎ ﺭﺃﻳﻨﺎ
žwÎ) šVöqyJø9$# $ygŠÏù šcqè%rä‹tƒ Ÿw ﰲ ﺇﻗﺮﺍﺭ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ..ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥﹼ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ )
] ( ÉOŠÅspgø:$# z>#x‹tã óOßg9s%urur ( 4’n<rW{$# sps?öqyJø9$#ﺍﻟﺪﺧﺎﻥ ، [ ٥٦ :ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﻫﻨﺎﻙ ﻣﻮﺗﺔ
ﺛﺎﻧﻴﺔ ﻻ ﳝﻮﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ..
..ﻭﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻣﻌﻠﻮﻣﺔ ،ﻭﻫﻲ ﺍﻟﱵ ﲣﺮﺝ ﺎ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺃﺟﺴﺎﺩﻧﺎ ﺧﺮﻭﺟﺎﹰ ﺎﺋﻴـﺎﹰ ،
ﺣﻴﺚ ﻧﺘﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻭﻧﺪﺧﻞ ﻋﺎﱂﹶ ﺍﻟﱪﺯﺥ ..ﻭﻟﻜﻦ ..ﻣﺎ ﻫﻲ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ؟ ..ﻭﻣﱴ ﺗﻜﻮﻥ
؟ ..ﻭﻫﻞ ﳝﺮ ﻣﻨﻬﺎ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﺃﻡ ﺑﻌﻀﻬﻢ ؟ ..
§NèO ( öNà6»uŠômr'sù $Y?ºuqøBr& öNçGYà2ur «!$$Î/ šcrã•àÿõ3s? y#ø‹x. ..ﺇﻥﹼ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )
] ( šcqãèy_ö•è? ÏmøŠs9Î) §NèO öNä3‹Í‹øtä† §NèO öNä3çG‹ÏJãƒﺍﻟﺒﻘﺮﺓ ، [ ٢٨ :ﻻ ﺗﺒﻴﻦ ﻟﻨﺎ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ )
ﻛﻤﺎ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ( ،ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘﺎﻟﻴﺔ :
] – [ ١ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( $Y?ºuqøBr& öNçGYà2urﻻ ﻳﻌﲏ ﺃﻧﻪ ﺣﺼﻠﺖ ﺇﻣﺎﺗﺔ ﺑﻌﺪ ﺣﻴﺎﺓ ،ﻓﻠﻮ
ﻛﺎﻥ ﺫﻟﻚ ﻟﻜﺎﻥ ﻫﻨﺎﻙ ﺛﻼﺙ ﺣﻴﻮﺍﺕ ،ﻫﻲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ) ﺍﳌﻔﺘﺮﺿﺔ ( ﺍﻟﱵ ﻗﺒـﻞ ﺍﻟـﺪﻧﻴﺎ ،
ﻭﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ،ﻭﻟﺘﻨﺎﻗﺾ ﺫﻟﻚ ﻣﻊ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( Èû÷ütFt^øO$# $uZtG÷•u‹ômr&ur
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٨٢ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﺍﻟﱵ ﲢﺼﺮ ﺍﳊﻴﺎﺓ ﲝﻴﺎﺗﲔ ،ﳘﺎ – ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺁﻳﺎﺗﻪ – ﺍﳊﻴـﺎﺓ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ..
..ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ( $Y?ºuqøBr& öNçGYà2urﻧﺮﻯ ﻓﻴﻪ ﻛﻠﻤﺔ ) & ( $Y?ºuqøBrﻭﻟـﻴﺲ ﻛﻠﻤـﺔ )
ﻣﻮﺗﻰ ( ..ﻭﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( $Y?ºuqøBr& öNçGYà2urﺗﺒﻴﻦ ﻟﻨﺎ ﺃﻧﻪ ﻗﺒﻞ ﳎﻴﺌﻨـﺎ ﺇﱃ
ﺍﻟﺪﻧﻴﺎ ﻭﻭﻻﺩﺗﻨﺎ ﻣﻦ ﺃﺭﺣﺎﻡ ﺃﻣﻬﺎﺗﻨﺎ ،ﻛﺎﻧﺖ ﺃﻧﻔﺴﻨﺎ ﺩﻭﻥ ﺭﻭﺡ ..ﻓﺎﻟﺮﻭﺡ ) ﺍﻟﺼﻠﺔ ﻭﺍﻟﻘﺮﰉ
ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴﺔ ﺍﻟﻄﺎﻫﺮﺓ ( ﻳﻨﻔﺦ ﻓﻴﻨﺎ ﺣﲔ ﻭﻻﺩﺗﻨﺎ ..
Ÿ@yèy_ ¢OèO ÇÐÈ &ûüÏÛ `ÏB Ç`»|¡SM}$# t,ù=yz r&y‰t/ur ( ¼çms)n=yz >äóÓx« ¨@ä. z`|¡ômr& ü“Ï%©!$# )
ãNä3s9 Ÿ@yèy_ur ( ¾ÏmÏmr•‘ `ÏB ÏmŠÏù y‡xÿtRur çm1§qy™ ¢OèO ÇÑÈ &ûüÎg¨B &ä!$¨B `ÏiB 7's#»n=ß™ `ÏB ¼ã&s#ó¡nS
..ﺇﺫﺍﹰ ..ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( $Y?ºuqøBr& öNçGYà2urﻻ ﻳﻌﲏ ﺃﻧﻪ ﺣﺼﻠﺖ ﺇﻣﺎﺗﺔ ﺑﻌﺪ ﺣﻴـﺎﺓ ..
ﺇﻧﻤﺎ ﻳﻌﲏ ﺃﻥﹼ ﺃﻧﻔﺴﻨﺎ ﻗﺒﻞ ﻭﻻﺩﺗﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ ،ﱂ ﻳـﻨﻔﹶﺦ ﻓﻴﻬـﺎ ﺍﻟـﺮﻭﺡ ..ﻭﺑﺎﻟﺘـﺎﱄ
ﻓﺎﻻﺳﺘﺸﻬﺎﺩ ﺬﻩ ﺍﻻﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻫﻲ ﻗﺒﻞ ﳎﻴﺌﻨﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺲ ﺳـﻠﻴﻤﺎﹰ
..
..ﻭﻻ ﺑﺪ – ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ – ﺃﻥ ﻧﺬﻛﺮ ﺃﻧﻪ ﻻ ﺣﻴﺎﺓ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ،ﺃﻱ ﻻ ﻋﻮﺩﺓ
ﻟﻠﻨﻔﺲ ﺇﱃ ﺟﺴﺪﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ،ﻭﺑﺎﻟﺘﺎﱄ ﻟﻴﺲ ﻫﻨﺎﻙ ﺁﻟﻴﺔ ﻣﺎﺩﻳﺔ ) ﻛﺎﻟﱵ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ
( ﻹﺣﺴﺎﺱ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻘﱪ ،ﺳﻮﺍﺀ ﺑﺎﻟﻌﺬﺍﺏ ﺃﻡ ﺑﺎﻟﻠﺬﹼﺓ ..ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﻟﻜﺎﻧـﺖ ﻫﻨـﺎﻙ
ﺛﻼﺙ ﺣﻴﻮﺍﺕ ،ﻭﻟﺘﻨﺎﻗﺾ ﺫﻟﻚ ﻣﻊ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
] – [ ٢ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﱵ ﺗﻌﻘﺐ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻫﺬﻩ ،ﺑﺪﻟﻴﻞ ﺇﻗﺮﺍﺭ ﺍﻟﻜﻔﹼﺎﺭ ـﺎ
ﻛﻤﺎ ﻳﺆﻛﹼﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﻭﻥ ﺃﻥ ﻳﻨﻜﺮ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ..ﺑﻴﻨﻤﺎ ﻗﻮﻟﻪ ) ( $Y?ºuqøBr& öNçGYà2ur
ﳜﺺ ﻣﺎ ﻗﺒﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﺃﻱ ﻣﺮﺣﻠﺔ ﺍﻷﻧﻔﺲ ﺍﺮﺩﺓ ﻗﺒﻞ ﻫﺒﻮﻃﻬﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﻐﻴﺔ ﺍﻣﺘﺤﺎﺎ
ﰲ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ..ﻓﺎﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻫﻲ – ﺣﺼﺮﺍﹰ – ﺍﳌﻮﺗﺔ ﺍﻟﱵ ﺗﻨﻘﻠﻨﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟـﺪﻧﻴﺎ ﺇﱃ
ﻋﺎﱂ ﺍﻟﱪﺯﺥ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٨٣ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
) 4 ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB tíÌ“xÿsù Í‘q•Á9$# ’Îû ã‡xÿZムtPöqtƒur
) §NèO ( ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB t,Ïè|Ásù Í‘q•Á9$# ’Îû y‡ÏÿçRur
óOçGYà2 “Ï%©!$# ãNä3ãBöqtƒ #x‹»yd èpx6Í´¯»n=yJø9$# ÞOßg9¤)n=tGs?ur çŽy9ò2F{$# äít“xÿø9$# ãNßgçRâ“øts† Ÿw )
?9,ù=yz tA¨rr& !$tRù&y‰t/ $yJx. 4 É=çGà6ù=Ï9 Èe@ÉfÅb¡9$# Çc‘sÜŸ2 uä!$yJ¡¡9$# “ÈqôÜtR tPöqtƒ ÇÊÉÌÈ šcr߉tãqè
) §NèO ( ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB t,Ïè|Ásù Í‘q•Á9$# ’Îû y‡ÏÿçRur
..ﻫﺬﻩ ﺍﻟﺼﻌﻘﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻟﻨﻔﺨﺔ ﺍﻷُﻭﱃ ﻭﻣﺎ ﻳﺮﺍﻓﻘﻬﺎ ﻣﻦ ﻓﺰﻉﹴ ]] ﲰﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ )
[[ ( çŽy9ò2F{$# äít“xÿø9$#ﻫﻲ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﻨﺎﻝ ﺟﻮﻫﺮ ﺍﻟﻨﻔﺲ ﺍﺮﺩﺓ ..ﻭﻧﺮﻯ ﺃﻧﻬﺎ ﺗﻨﺎﻝ
ﻓﻘﻂ ﺃﻧﻔﺲ ﺍﻟﺬﻳﻦ ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺃﻫﻞﹶ ﺍﻟﻨﺎﺭ ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻣﺎﺗﻮﺍ ﻣﻮﺗﺘﲔ ،
ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﱵ ﻳﺸﺘﺮﻛﻮﻥ ﻓﻴﻬﺎ ﻣﻊ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻭﻫﻲ ﺍﻟﱵ ﺗﻨﻔﺼﻞ ﻓﻴﻬﺎ ﺍﻟﻨﻔﺲ ﻋﻦ
ﺍﳉﺴﺪ ﺍﻧﻔﺼﺎﻻﹰ ﻛﺎﻣﻼﹰ ﻟﺘﺪﺧﻞ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ،ﻭﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻨﻔﺮﺩﻭﻥ ﺎ ،ﻫﻲ
$oY-FtBr& !$uZ-/u‘ (#qä9$s% ﺍﻟﺼﻌﻘﺔ ﺍﻟﱵ ﺗﻨﺎﻝ ﺃﻧﻔﺴﻬﻢ ﻧﺘﻴﺠﺔ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ ..ﻭﻟﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ) :
] ( 9@ŠÎ6y™ `ÏiB 8lrã•äz 4’n<Î) ö@ygsù $oYÎ/qçRä‹Î/ $oYøùuŽtIôã$$sù Èû÷ütFt^øO$# $uZtG÷•u‹ômr&ur Èû÷ütFt^øO$#ﻏﺎﻓﺮ[ ١١ :
..ﺑﻴﻨﻤﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﺴﺘﺜﻨﻮﻥ ﻣﻦ ﺍﻟﺼﻌﻘﺔ ﻭﻣﺎ ﻳﺼﺤﺒﻬﺎ ﻣﻦ ﻓﺰﻉﹴ ،ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻮﺗﻮﻥ
) sps?öqyJø9$# žwÎ) šVöqyJø9$# $ygŠÏù šcqè%rä‹tƒ Ÿw ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﳝﻮﺎ ﻣﻦ ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ..
] ( ÉOŠÅspgø:$# z>#x‹tã óOßg9s%urur ( 4’n<rW{$#ﺍﻟﺪﺧﺎﻥ [ ٥٦ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٨٦ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻭﻛﻠﻤﺔ ) ، ( Í‘q•Á9$#ﱂ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﻣﻌﺮﻓﺔﹰ ﺑـﺄﻝ ﺍﻟﺘﻌﺮﻳـﻒ ،
ﻟﺘﺼﻮﺭ ﻟﻨﺎ ﺍﳌﺎﻫﻴﺔ ﻭﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﳛﻜﻢ ﺷﻜﻞ ﺍﻟﻜﻮﻥ ﻭﻣﺎﻫﻴﺘﻪ ﻭﻗﻮﺍﻧﻴﻨﻪ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓـﺈ ﹼﻥ
ﺍﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ،ﻫﻮ ﺍﻟﻨﻔﺦ ﰲ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ،ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺆﺩﻱ ﻫﺬ ﺍﻟﻨﻔﺦ ﺇﱃ ﺎﻳﺔ ﻧﺎﻣﻮﺱ
ﺍﻟﺪﻧﻴﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ..ﻣﻦ ﻫﻨﺎ ﻳﻨﺘﺞ ﺍﻟﻔﺰﻉ ،ﻭﺗﻨﺞ ﺍﻟﺼﻌﻘﺔ ،ﻭﺗﺒﺪﻝ ﺍﻷﺭﺽ ﻭﺍﻟﺴـﻤﺎﻭﺍﺕ ..
ﻭﰲ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ﻳﻌﺎﺩ ﺗﺸﻜﻴﻞ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﺑﻨﺎﻣﻮﺱ ﺟﺪﻳﺪ ﻟـﻪ ﻫﻴﺌﺘـﻪ
ﻭﻣﺎﻫﻴﺘﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﻧﺎﻣﻮﺱ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ..
..ﻭﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺩﺧﻮﻝ ﺍﻟﻨﻔﺲ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ،ﻫﻲ – ﰲ ﺍﳊﻘﻴﻘﺔ –
ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻵﺧﺮﺓ ..ﻓﺎﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﲟﺠﺮﺩ ﻣﻔﺎﺭﻗﺘﻬﺎ ﻟﻠﺪﻧﻴﺎ ﺗﺪﺧﻞ ﻣﺮﺣﻠﺔ
١٨٧ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﺩ ﻣﻔﺎﺭﻗﺘﻬﺎ ﻟﻠﺪﻧﻴﺎ ﺗﺪﺧﻞ ﻭﺍﻟﻨﻔﺲ ﺍﻟﻜﺎﻓﺮﺓ ﲟﺠﺮ.. ﺔ ﻣﺼﲑﻫﺎ ﻭﻫﻮ ﺍﳉﻨ ﻓﺘﻌﺮﻑ، ﻋﲔ ﺍﻟﻴﻘﲔ
.. ﻣﺼﲑﻫﺎ ﻭﻫﻮ ﺍﻟﻨﺎﺭﻣﺮﺣﻠﺔ ﻋﲔ ﺍﻟﻴﻘﲔ ﻓﺘﻌﺮﻑ
ﻭﺩﺧﻮﳍﻢ ﻣﺮﺣﻠﺔ ﻋﲔ ﺍﻟﻴﻘﲔ، ﺔ ﻣﻨﺬ ﻣﻮﺗﺘﻬﻢ ﺍﻷﻭﱃﺔ ﻳﻄﹼﻠﻌﻮﻥ ﻋﻠﻰ ﺍﳉﻨ ﻭﺃﻫﻞ ﺍﳉﻨ..
ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻋﺮﻓﻮﻫﺎ، ( ﺍﻟﻴﻘﲔﺎ ﰲ ﺍﻵﺧﺮﺓ ) ﰲ ﻣﺮﺣﻠﺔ ﺣﻖ ﻭﺑﺎﻟﺘﺎﱄ ﺣﻴﻨﻤﺎ ﻳﺪﺧﻠﻮ..
[ ٦ : ( ] ﳏﻤﺪöNçlm; $ygsù§•tã sp¨Ypgø:$# ãNßgè=Åzô‰ãƒur ) .. ﺳﺎﺑﻘﺎﹰ
ﻦ ﺃﻥﹼ ﺍﻟﺸـﻬﺪﺍﺀ ﻭﺍﻟﺼـﺎﳊﲔﺒـﻴﺔ ﺍﻟﱵ ﺗﻞﹺ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﻤ ﻭﰲ ﺣﺎﻝ ﺣ..
ﺔ – ﻭﻓﻖ ﻫـﺬﺍﺔ ﺍﳌﻌﻨﻴ ﻓﺈﻥﹼ ﺍﳉﻨ، ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﺍﳌﺒﺎﺷﺮ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﺒﺎﺷﺮﺓﹰ، ﺔﻳﺪﺧﻠﻮﻥ ﺍﳉﻨ
ﻭﻟـﻴﺲ، ﺔ ( ﻛﻤﺮﺣﻠﺔ ﻋﲔ ﻳﻘـﲔﻴﺔ ) ﻻ ﺍﳊﺴﺔ ﺍﻟﺮﻭﺣﻴﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ – ﻫﻲ ﺍﳉﻨ
.. ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻨﺎﺭ.. ﻳﻘﲔﻛﻤﺮﺣﻠﺔ ﺣﻖ
z`ÏB ÓÍ_n=yèy_ur ’În1u‘ ’Í< t•xÿxî $yJÎ/ ÇËÏÈ tbqßJn=ôètƒ ’ÍGöqs% |Mø‹n=»tƒ tA$s% ( sp¨Ypgø:$# È@äz÷Š$# Ÿ@ŠÏ% )
[ ٢٧ – ٢٦ : ( ] ﻳﺲtûüÏBt•õ3ßJø9$#
’Îû ’Í?ä{÷Š$$sù ÇËÑÈ Zp¨ŠÅÊó•£D ZpuŠÅÊ#u‘ Å7În/u‘ 4’n<Î) ûÓÉëÅ_ö‘$# ÇËÐÈ èp¨ZÍ´yJôÜßJø9$# ߧøÿ¨Z9$# $pkçJ-ƒr'¯»tƒ )
žwr& öNÎgÏÿù=yz ô`ÏiB NÍkÍ5 (#qà)ysù=tƒ öNs9 tûïÏ%©!$$Î/ tbrçŽÅ³ö;tGó¡o„ur ¾Ï&Î#ôÒsù `ÏB ª!$# ãNßg9s?#uä !$yJÎ/ tûüÏmÌ•sù
Ÿw ©!$# ¨br&ur 9@ôÒsùur «!$# z`ÏiB 7pyJ÷èÏZÎ/ tbrçŽÅ³ö;tGó¡o„ * ÇÊÐÉÈ šcqçRt“óstƒ öNèd Ÿwur öNÍköŽn=tæ ì$öqyz
ﻬﻢ ﱂ ﻳﺪﺧﻠﻮﺍ ( ﺗﺆﻛﹼﺪ ﺃﻧ9@ôÒsùur «!$# z`ÏiB 7pyJ÷èÏZÎ/ tbrçŽÅ³ö;tGó¡o„ * ) ﺔﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ
ﻬﻢ ﻳﺄﻣﻠﻮﻥ ﺑﻌﺪ ﺩﺧﻮﳍﻢ ﺃﻱ ﺃﻧ.. ﻓﺎﻻﺳﺘﺒﺸﺎﺭ ﻫﻮ ﻃﻠﺐ ﺍﻟﺒﺸﺮ ﻭﺍﻟﺴﺮﻭﺭ، ﺔ ﺑﻌﺪﻴﺔ ﺍﳊﺴﺍﳉﻨ
.. ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺛﻮﺍﺑﻪﺔ – ﺍﻟﱵ ﱂ ﻳﺪﺧﻠﻮﻫﺎ ﺑﻌﺪ – ﺍﳌﺰﻳﺪﺔ ﺍﳊﺴﻴﺍﳉﻨ
ﺮﺯﻗﻮﻥﺔ ﻳﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﳊﺎﺻﻠﺔ ﳍﺆﻻﺀ – ﰲ ﻣﺮﺣﻠﺔ ﻋﲔ ﺍﻟﻴﻘﲔ ﻫﺬﻩ – ﻫﻲ ﺳﻌﺎﺩﺓ ﺭﻭﺣﻴ
óOÎgÎn/u‘ y‰YÏã íä!$uŠômr& ö@t/ ) ﺔ ﺗﺼﻠﻬﻢ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺣﻴﺎﺓﹰ ﺇﳝﺎﻧﻴ، ﻓﻴﻬﺎ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﻏﻔﺮﺍﻧﻪ
.. ﻬﻢﻤﺎﺛﻞ ﺣﺎﻝ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻋﻨﺪ ﺭﺑ ﻓﻬﻲ ﺗ.. ( tbqè%y—ö•ãƒ
¼ã&s!ur ¼çmtRqßsÎm6|¡ç„ur ¾ÏmÏ?yŠ$t7Ïã ô`tã tbrçŽÉ9õ3tGó¡o„ Ÿw š•În/u‘ y‰ZÏã tûïÏ%©!$# ¨bÎ) )
[ ٢٠٦ : ) ( ] ﺍﻷﻋﺮﺍﻑšcr߉àfó¡o„
Ÿwur ¾ÏmÏ?yŠ$t7Ïã ô`tã tbrçŽÉ9õ3tGó¡o„ Ÿw ¼çny‰ZÏã ô`tBur 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû `tB ¼ã&s!ur )
[ ٢٠ – ١٩ : ( ] ﺍﻷﻧﺒﻴﺎﺀtbrçŽäIøÿtƒ Ÿw u‘$pk¨]9$#ur Ÿ@ø‹©9$# tbqßsÎm7|¡ç„ ÇÊÒÈ tbrçŽÅ£óstGó¡tƒ
tbqßJt«ó¡o„ Ÿw öNèdur Í‘$pk¨]9$#ur È@øŠ©9$$Î/ ¼çms9 tbqßsÎm7|¡ç„ y7În/u‘ y‰YÏã tûïÏ%©!$$sù (#rçŽy9ò6tFó™$# ÈbÎ*sù )
[ ٣٨ : ﻠﺖ) ( ] ﻓﺼ
ﻓﻬﻮ ﺩﺧﻮ ﹲﻝ، ﻭﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﻟﻨﺎﺭ، ﺔﺔ ﺇﱃ ﺍﳉﻨﻲ ﻷﻫﻞ ﺍﳉﻨﺎ ﺍﻟﺪﺧﻮﻝ ﺍﳊﺴ ﺃﻣ..
ﺔ ﻭﺍﻟﻨﺎﺭ ﺍﻹﻧﺸﺎﺀ ﻭﺑﻌﺪ ﺇﻧﺸﺎﺀ ﺍﳉﻨ، ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ، ﻲ ﺣﺴ، ﲨﺎﻋﻲ
.. ﻭﺑﻌﺪ ﺃﻥ ﻳﻘﻀﻲ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﺑﺎﳊﻖ، ﻲﺍﳊﺴ
§NèO ( ª!$# uä!$x© `tB žwÎ) ÇÚö‘F{$# ’Îû `tBur ÏNºuq»yJ¡¡9$# ’Îû `tB t,Ïè|Ásù Í‘q•Á9$# ’Îû y‡ÏÿçRur )
Ü=»tFÅ3ø9$# yìÅÊãrur $pkÍh5u‘ Í‘qãZÎ/ ÞÚö‘F{$# ÏMs%uŽõ°r&ur ÇÏÑÈ tbrã•ÝàZtƒ ×P$uŠÏ% öNèd #sŒÎ*sù 3“t•÷zé& ÏmŠÏù y‡ÏÿçR
‘@ä. ôMu‹Ïjùãrur ÇÏÒÈ tbqßJn=ôàムŸw öNèdur Èd,ysø9$$Î/ NæhuZ÷•t/ zÓÅÓè%ur Ïä!#y‰pk’¶9$#ur z`¿ÍhŠÎ;¨Y9$$Î/ uäü“(%É`ur
#Ó¨Lym ( #·•tBã— tL©èygy_ 4’n<Î) (#ÿrã•xÿŸ2 tûïÏ%©!$# t,‹Å™ur ÇÐÉÈ tbqè=yèøÿtƒ $yJÎ/ ãNn=÷ær& uqèdur ôMn=ÏJtã $¨B <§øÿtR
öNä3ø‹n=tæ tbqè=÷Gtƒ ö/ä3ZÏiB ×@ߙ①öNä3Ï?ù'tƒ öNs9r& !$pkçJtRt“yz öNßgs9 tA$s%ur $ygç/ºuqö/r& ôMysÏGèù $ydrâä!%y` #sŒÎ)
١٨٩ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
É>#x‹yèø9$# èpyJÎ=x. ôM¤)ym ô`Å3»s9ur 4’n?t/ (#qä9$s% 4 #x‹»yd öNä3ÏBöqtƒ uä!$s)Ï9 öNä3tRrâ‘É‹Zãƒur öNä3În/u‘ ÏM»tƒ#uä
“uq÷WtB }§ø©Î7sù ( $ygŠÏù tûïÏ$Î#»yz zO¨Yygy_ z>ºuqö/r& (#þqè=äz÷Š$# Ÿ@ŠÏ% ÇÐÊÈ tûïÍ•Ïÿ»s3ø9$# ’n?tã
$ydrâä!%y` #sŒÎ) #Ó¨Lym ( #·•tBã— Ïp¨Zyfø9$# ’n<Î) öNåk®5u‘ (#öqs)¨?$# šúïÏ%©!$# t,‹Å™ur ÇÐËÈ šúïÎŽÉi9x6tGßJø9$#
: ( ] ﺍﻟﺰﻣﺮtûïÏ$Î#»yz $ydqè=äz÷Š$$sù óOçFö7ÏÛ öNà6ø‹n=tæ íN»n=y™ $pkçJtRt“yz óOçlm; tA$s%ur $ygç/ºuqö/r& ôMysÏGèùur
[ ٧٣ – ٦٨
ﺮ ﺍﻟﻨﺎﻣﻮﺱ ﺣﻴﺚﹸ ﻳﺘﻐﻴ، ﺍﻷﻛﱪ ﻳﻜﻮﻥ ﺣﲔ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﻔﺰﻉ ﻭﻛﻨ..
.. ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻜﻢ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ
óOçGYà2 “Ï%©!$# ãNä3ãBöqtƒ #x‹»yd èpx6Í´¯»n=yJø9$# ÞOßg9¤)n=tGs?ur çŽy9ò2F{$# äít“xÿø9$# ãNßgçRâ“øts† Ÿw )
9,ù=yz tA¨rr& !$tRù&y‰t/ $yJx. 4 É=çGà6ù=Ï9 Èe@ÉfÅb¡9$# Çc‘sÜŸ2 uä!$yJ¡¡9$# “ÈqôÜtR tPöqtƒ ÇÊÉÌÈ šcr߉tãqè?
ﻭﻋﺪﻡ ﺇﺣﺴﺎﺳﻬﺎ ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ،ﳚﻌﻠﻬﺎ ) ﻭﻫﻲ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ( ﻏﲑ ﻣﺪﺭﻛﺔ ﳊﻘﻴﻘـﺔ
ﺗﻔﺎﻋﻠﻬﺎ ﺍﳊﺴﻲ ﻣﻊ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ ﺍﳊﺴﻲ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﻌﺪ ﺗﺰﺍﻭﺝ ﻫﺬﻩ
ﺍﻟﻨﻔﻮﺱ ﻣﻊ ﺃﺟﺴﺎﺩﻫﺎ ﺍﻟﱵ ﺳﺘﺨﻠﹶﻖ ﰲ ﺍﻵﺧﺮﺓ ..ﻭﻟﺬﻟﻚ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺰﺍﻭﺝ ) ﺑﻌﺪ ﺍﻟﻨﻔﺨـﺔ
ﺍﻟﺜﺎﻧﻴﺔ ( ،ﻭﺑﻌﺪ ﺇﺩﺭﺍﻛﻬﺎ ﻟﻠﺠﺰﺋﻴﺎﺕ ،ﺇﺿﺎﻓﺔ ﻹﺩﺭﺍﻛﻬﺎ ﻟﻠﻜﻠﻴﺎﺕ ،ﺗﺪﺭﻙ ﺣﻘﻴﻘـﺔ ﺍﻟﻌـﺎﱂ
ﺍﻵﺧﺮ ﺇﺩﺭﺍﻙ ﺣﻖ ﻳﻘﲔ ..
) $uZn=÷ƒuq»tƒ (#qä9$s% ÇÎÊÈ šcqè=Å¡Ytƒ öNÎgÎn/u‘ 4’n<Î) Ï^#y‰÷`F{$# z`ÏiB Nèd #sŒÎ*sù Í‘q•Á9$# ’Îû y‡ÏÿçRur
] ( šcqè=y™ö•ßJø9$# šXy‰|¹ur ß`»oH÷q§•9$# y‰tãur $tB #x‹»yd 3 2$tRωs%ö•¨B `ÏB $uZsVyèt/ .`tBﻳﺲ ٥١ :
– [ ٥٢
..ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻛﻮﺟﻮﺩ ﺣﺴﻲ ﻣﺎﺩﻱ ﻛﺎﻣﻞ ،ﻟﻴﺴﺘﺎ ﻣﻮﺟﻮﺩﺗﲔ ﺃﺻﻼﹰ ﻗﺒﻞ ﺍﻻﻧﻘﻼﺏ
ﺍﻟﻜﻮﱐ ﺍﻟﺬﻱ ﺗﺒﺪﻝ ﻓﻴﻪ ﺍﻷﺭﺽ ﻏﲑ ﺍﻷﺭﺽ ،ﻭﻛﺬﻟﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ..
ãA£‰t7è? tPöqtƒ ÇÍÐÈ 5Q$s)ÏFR$# rèŒ Ö“ƒÍ•tã ©!$# ¨bÎ) 3 ÿ¼ã&s#ߙ①¾Ínωôãur y#Î=øƒèC ©!$# ¨ûtù|¡øtrB Ÿxsù )
tûüÏBÌ•ôfßJø9$# “t•s?ur ÇÍÑÈ Í‘$£gs)ø9$# ωÏnºuqø9$# ¬! (#rã—t•t/ur ( ßNºuq»yJ¡¡9$#ur ÇÚö‘F{$# uŽö•xî ÞÚö‘F{$#
) * ôN£‰Ïãé& ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# $ygàÊó•tã >p¨Yy_ur öNà6În/§‘ `ÏiB ;ot•ÏÿøótB 4’n<Î) (#þqããÍ‘$y™ur
) ? ] ( $|‹É)s? tb%x. `tB $tRÏŠ$t6Ïã ô`ÏB ß^Í‘qçR ÓÉL©9$# èp¨Zpgø:$# y7ù=Ïﻣﺮﱘ [ ٦٣ :
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﳉﻨﺔ – ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﺭ – ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﺍﻵﻥ ﻛﻮﺟﻮﺩ ﺣﺴـﻲ،
ﻷﻧﻬﺎ ﺳﺘﻘﺎﻡ ﻋﻠﻰ ﺃﻧﻘﺎﺽ ﺍﻷﺭﺽ ﺍﻟﱵ ﻧﻌﻴﺶ ﻋﻠﻴﻬﺎ ﺍﻵﻥ ،ﺑﻌﺪ ﺃﻥ ﻳﻌﺎﺩ ﺍﳋﻠﻖ ،ﻭﺑﻌـﺪ ﺃﻥ
ﻳﺬﻫﺐ ﻧﺎﻣﻮﺱ ﺍﻟﺪﻧﻴﺎ ﻭﻳﺄﰐ ﻧﺎﻣﻮﺱ ﺍﻵﺧﺮﺓ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٩٢ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻥﹼ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻣﻮﺟﻮﺩﺗﺎﻥ ﺍﻵﻥ ،ﻟﻔﻨﻴﺎ ﺑﺎﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ،
ﺍﻟﺬﻱ ﺳﻴﺤﺪﺙ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ..ﻓﻜﻞﱡ ﺷﻲﺀٍ ﺳﻴﻬﻠﻚ ( 4 ¼çmygô_ur žwÎ) î7Ï9$yd >äóÓx« ‘@ä. ) ..
] ﺍﻟﻘﺼﺺ .. [ ٨٨ :
ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧﻬﻤﺎ ﻣﻮﺟﻮﺩﺗﺎﻥ ﺍﻵﻥ ،ﻭﺳﺘﻌﺎﺩﺍﻥ ﻋﻠﻰ ﺫﺍﺕ ﺍﳍﻴﺌﺔ ﺑﻌﺪ ﺃﻥ ﻳﻔﻨﻴـﺎ
ﺑﺎﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ،ﻓﺈﻥﹼ ﺫﻟﻚ ﻳﻨﺎﻗﺾ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻭﺻﻒ ﺍﳉﻨﺔ ..
* ÒOͬ!#yŠ $ygè=à2é& ( ã•»pk÷XF{$# $uhÏGøtrB `ÏB “Ì•øgrB ( tbqà)-GßJø9$# y‰Ïããr ÓÉL©9$# Ïp¨Yyfø9$# ã@sW¨B )
] ( 4 $yg•=Ïßurﺍﻟﺮﻋﺪ .. [ ٣٥ :ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) & ( 4 $yg•=Ïßur ÒOͬ!#yŠ $ygè=à2éﻳﻌﲏ ﺃﻧﻪ ﻻ ﻳﺄﺗﻴﻬﺎ
ﺍﻟﻔﻨﺎﺀ ..
..ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺣﻘﻴﻘﺔ ،ﻫﻲ ﺃﻥﱠ ﻛﻮﻥ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻟﻴﺴﺘﺎ
ﻣﻮﺟﻮﺩﺗﲔ ﻭﺟﻮﺩﺍﹰ ﻣﺎﺩﻳﺎﹰ ﺣﺴﻴﺎﹰ ﺍﻵﻥ ،ﻻ ﻳﻌﲏ ﻋﺪﻡ ﻭﺟﻮﺩﳘﺎ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻳﻌﲏ
ﻋﺪﻡ ﻭﺟﻮﺩﳘﺎ ﻭﺟﻮﺩﺍﹰ ﳎﺮﺩﺍﹰ ﻋﻦ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﳌﺎﺩﻳﺔ ..ﺃﺑﺪﺍﹰ ..ﻛﻞﱡ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻮﻟﺪ ﻭﻻﺩﺓﹰ
ﻣﺎﺩﻳﺔﹰ ﺣﺴﻴﺔﹰ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺨﻠﻮﻕ ﺍﳌﺘﺸﻲﺀ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺗﻮﺟﺪ ﰲ ﻫﺬﺍ
ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺍﳊﺴﻲ ﺑﻜﻠﻤﺔ ) ( `ä.ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﺣﻴﺚ ﻳﻘﻮﻝ ﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ) ﻗﺒﻞ
ﻭﺟﻮﺩﻫﺎ ﺍﳌﺎﺩﻱ ﺍﳊﺴﻲ ﺍﳌﺘﺸﻲﺀ ( ) ( `ä.ﻓﺘﻜﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ..
) ) ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)¯R br& çm»tR÷Šu‘r& !#sŒÎ) >äóÓy´Ï9 $uZä9öqs% $yJ¯RÎﺍﻟﻨﺤﻞ [ ٤٠ :
..ﻭﺟﻬﻨﻢ ﻻ ﲣﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ،ﻓﻜﻮﺎ ﺍﻵﻥ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﻣﺎﺩﻳﺎﹰ ﻭﺣﺴﻴﺎﹰ ،
ﻭﺃﻧﻬﺎ ﺳﺘﻮﺟﺪ ﻫﻲ ﻭﺍﳉﻨﺔ ﺑﻌﺪ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ﺍﻟﺬﻱ ﺗﺒﺪﻝ ﻓﻴﻪ ﺍﻷﺭﺽ ﻏﲑ ﺍﻷﺭﺽ
ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻻ ﻳﻌﲏ ﺫﻟﻚ ﺃﻧﻬﺎ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﺍﻵﻥ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻛﻜﻴﺎﻥ ﳎﺮﺩ ﻋﻦ
ﺍﻟﻮﺟﻮﺩ ﺍﳊﺴﻲ ﺍﳌﺘﺸﻲﺀ ..
ﻭﺟﻬﻨﻢ ﺍﻵﻥ ﻛﻜﻴﺎﻥ ﻣﺠﺮﺩ ﺳﻴﻮﺟﺪ ﻭﻳﺘﺠﺴﺪ ﻣﺎﺩﻳﺎﹰ ﺑﻌﺪ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ ﺍﻟـﺬﻱ ﱂ
ﳛﺪﺙ ﺑﻌﺪ ،ﻳﻌﺮﺽ ﻋﻠﻴﻬﺎ ﺃﻫﻠﹸﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻫﻢ ﳝﺎﺭﺳـﻮﻥ ﻃﻐﻴـﺎﻢ ﻭﻛﻔـﺮﻫﻢ
ﻭﻣﻌﺎﺻﻴﻬﻢ ،ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺟﻠﻴﺎﹰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :
١٩٣ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
tA#uä (#þqè=Åz÷Šr& èptã$¡¡9$# ãPqà)s? tPöqtƒur ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# )
( É>#x‹yèø9$# £‰x©r& šcöqtãö•Ïù
ﺭ ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﺭﺟﻞﹴ ﻣﺆﻣﻦ ﻣـﻦﺼﻮ ﻟﻘﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺳﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻳ..
.. ﻭﺑﲔ ﻭﻗﻮﻣﻪ، ﺁﻝ ﻓﺮﻋﻮﻥ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ
ÏNºuq»yJ¡¡9$# |=»t7ó™r& ÇÌÏÈ |=»t7ó™F{$# à÷è=ö/r& þ’Ìj?yè©9 %[n÷Ž|À ’Í< Èûøó$# ß`»yJ»yg»tƒ ãböqtãö•Ïù tA$s%ur )
¾Ï&Î#yJtã âäþqß™ tböqtãö•ÏÿÏ9 tûÉiïã— y7Ï9ºx‹Ÿ2ur 4 $\/É‹»Ÿ2 ¼çm‘ZàßV{ ’ÎoTÎ)ur 4Óy›qãB Ïm»s9Î) #’n<Î) yìÎ=©Ûr'sù
šÆtB#uä ü”Ï%©!$# tA$s%ur ÇÌÐÈ 5>$t6s? ’Îû žwÎ) šcöqtãö•Ïù ߉ø‹Ÿ2 $tBur 4 È@‹Î6¡¡9$# Ç`tã £‰ß¹ur
¨bÎ)ur Óì»tFtB $u‹÷R‘‰9$# äo4qu‹ysø9$# ÍnÉ‹»yd $yJ¯RÎ) ÉQöqs)»tƒ ÇÌÑÈ ÏŠ$x©§•9$# Ÿ@‹Î6y™ öNà2ω÷dr& ÈbqãèÎ7¨?$# ÉQöqs)»tƒ
$[sÎ=»|¹ Ÿ@ÏJtã ô`tBur ( $ygn=÷WÏB žwÎ) #“t“øgä† Ÿxsù Zpy¥ÍhŠy™ Ÿ@ÏJtã ô`tB ÇÌÒÈ Í‘#t•s)ø9$# â‘#yŠ }‘Ïd not•ÅzFy$#
ÎŽö•tóÎ/ $pkŽÏù tbqè%y—ö•ãƒ sp¨Ypgø:$# šcqè=äzô‰tƒ y7Í´¯»s9'ré'sù ÑÆÏB÷sãB uqèdur 4†s\Ré& ÷rr& @•Ÿ2sŒ `ÏiB
ÇÍÊÈ Í‘$¨Z9$# ’n<Î) û_Í_tRqããô‰s?ur Ío4qyf¨Z9$# ’n<Î) öNà2qãã÷Šr& þ’Í< $tB ÏQöqs)»tƒur * ÇÍÉÈ 5>$|¡Ïm
Í“ƒÍ“yèø9$# ’n<Î) öNà2qãã÷Šr& O$tRr&ur ÖNù=Ïæ ¾ÏmÎ/ ’Í< }§øŠs9 $tB ¾ÏmÎ/ x8ÎŽõ°é&ur «!$$Î/ t•àÿò2L{ ÓÍ_tRqããô‰s?
¨br&ur Íot•ÅzFy$# ’Îû Ÿwur $u‹÷R‘‰9$# ’Îû ×ouqôãyŠ ¼çms9 }§øŠs9 Ïmø‹s9Î) ûÓÍ_tRqããô‰s? $yJ¯Rr& uQt•y_ Ÿw ÇÍËÈ Ì•»¤ÿtóø9$#
4 öNà6s9 ãAqè%r& !$tB šcrã•ä.õ‹tF|¡sù ÇÍÌÈ Í‘$¨Z9$# Ü=»ysô¹r& öNèd tûüÏùÎŽô£ßJø9$# žcr&ur «!$# ’n<Î) !$tR¨Št•tB
( (#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$# çm9s%uqsù ÇÍÍÈ ÏŠ$t6Ïèø9$$Î/ 7Ž•ÅÁt/ ©!$# žcÎ) 4 «!$# ’n<Î) ü”Ì•øBr& ÞÚÈhqsùé&ur
ãPqà)s? tPöqtƒur ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# ÇÍÎÈ É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur
ãAqà)u‹sù Í‘$¨Z9$# ’Îû šcq•_!$ystFtƒ øŒÎ)ur ÇÍÏÈ É>#x‹yèø9$# £‰x©r& šcöqtãö•Ïù tA#uä (#þqè=Åz÷Šr& èptã$¡¡9$#
$Y7ŠÅÁtR $¨Ztã šcqãYøó•B OçFRr& ö@ygsù $Yèt7s? öNä3s9 $¨Zä. $¯RÎ) (#ÿrçŽy9ò6tFó™$# šúïÏ%©#Ï9 (#às¯»xÿyè‘Ò9$#
[ ٤٧ – ٣٦ : ( ] ﻏﺎﻓﺮÍ‘$¨Z9$# šÆÏiB
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٩٤ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
) m9s%uqsù ..ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺒﺎﺷﺮﺓ ﻟﻶﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤـﺚ
، ( ( (#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$#ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺍﻟﻀﻤﲑ ﻓﻴﻬﺎ ﻳﻌﻮﺩ ﺇﱃ ﻫﺬﺍ ﺍﻟﺮﺟـﻞ
ﺍﳌﺆﻣﻦ ﰲ ﺍﻟﻘﺼﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ،ﻭﺳﺎﺣﺔ ﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ ﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﻫﻲ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ،ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﻣﺎ ﺯﺍﻝ ﺗﺎﺑﻌﺎﹰ ﻟﻠﻘﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟـﱵ
ﺗﺼﻒ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭﺻﺮﺍﻋﻪ ﻣﻊ ﻗﻮﻣﻪ ..
ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓﹰ ﻭﺍﳌﻌﻄﻮﻓﺔ ﻋﻠﻴﻬـﺎ ) ( É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur
ﻫﻲ ﺃﻳﻀﺎﹰ ﺳﺎﺣﺘﻬﺎ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ،ﲟﻌﲎ ﺃﻥﱠ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺣﺎﻕ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ﰲ ﺣﻴﺎﻢ ﺍﻟﺪﻧﻴﺎ ،
ﻓﺴﻴﺌﺎﺕ ﻣﺎ ﻣﻜﺮﻭﺍ ﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻣﻦ ﻭﺑﻐﲑﻩ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻜﺮ ﻣﻦ
ﻋﺬﺍﺏ ،ﺃﺣﺎﻁ ﺳﻮﺅﻩ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ،ﲟﻌﲎ ﺛﺒﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻭﻟﺒﺴﺘﻬﻢ ﺍﳋﻄﻴﺌﺔ ،ﻭﻻ ﻣﻔﺮ
ﳍﻢ ﻣﻦ ﺩﻓﻊ ﻣﺴﺘﺤﻘﹼﺎﺕ ﻣﻜﺮﻫﻢ ﺍﻟﺬﻱ ﻣﻜﺮﻭﻩ ..
ﻭﻛﻠﻤﺔ ) ( s-%tnurﺗﺆﻛﱢﺪ ﺃﻥﱠ ) ™ ( É>#x‹yèø9$# âäþqßﺃﺣﺎﻁ ﻢ ،ﻭﺛﺒﺖ ﻋﻠـﻴﻬﻢ ،ﻭﻻ
ﳎﺎﻝ ﳍﻢ ﻟﻠﻬﺮﻭﺏ ﻣﻨﻪ ،ﻭﻻ ﻳﻌﲏ ﺫﻟﻚ ﺃﺑﺪﺍﹰ ﺃﻧﻬﻢ ﺩﺧﻠﻮﺍ ﰲ ﺍﻟﻌﺬﺍﺏ ﻭﺫﺍﻗـﻮﺍ ﺍﻟﻌـﺬﺍﺏ ..
ﻓﺴﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻭﻟﻴﺲ ﻋﲔ ﺍﻟﻌﺬﺍﺏ ﻫﻮ ﻣﺎ ﺃﺣﺎﻁ ﻢ ﻧﺘﻴﺠﺔ ﻣﻜﺮﻫﻢ ﺍﻟـﺬﻱ ﻣﻜـﺮﻭﻩ ،ﻭﻻ
ﻳﻌﲏ ﺫﻟﻚ ﺃﺑﺪﺍﹰ ﺃﻧﻬﻢ ﺩﺧﻠﻮﺍ ﰲ ﺫﺍﺕ ﺍﻟﻌﺬﺍﺏ ..ﻭﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱡ ﺍﻟﺘﺎﱄ ﻳﺒﻴﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ :
“y‰÷nÎ) ô`ÏB 3“y‰÷dr& ¨ûäðqä3u‹©9 Ö•ƒÉ‹tR öNèduä!%y` úÈõs9 öNÍkÈ]»yJ÷ƒr& y‰ôgy_ «!$$Î/ (#qßJ|¡ø%r&ur )
4 ÃØÄh•¡¡9$# t•õ3tBur ÇÚö‘F{$# ’Îû #Y‘$t6õ3ÏFó™$# ÇÍËÈ #·‘qàÿçR žwÎ) öNèdyŠ#y— $¨B Ö•ƒÉ‹tR öNèduä!%y` $£Jn=sù ( ÄNtBW{$#
ÏM¨YÝ¡Ï9 y‰ÅgrB `n=sù 4 tûüÏ9¨rF{$# |M¨Yß™ žwÎ) šcrã•ÝàZtƒ ö@ygsù 4 ¾Ï&Î#÷dr'Î/ žwÎ) à×Äh•¡¡9$# ã•õ3yJø9$# ß,‹Ïts† Ÿwur
) «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `n=sù 4 tûüÏ9¨rF{$# |M¨Yß™ žwÎ) šcrã•ÝàZtƒ ö@ygsù ، ( 4 ÃØÄh•¡¡9$#ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ
? ، ( ¸xƒÈqøtrB «!$# ÏM¨YÝ¡Ï9 y‰ÅgrB `s9ur ( WxƒÏ‰ö7sﻛﻼﳘﺎ ﺗﺼﻮﺭﺍﻥ ﺃﻣﻮﺭﺍﹰ ﻻ ﲣﺮﺝ ﻋﻦ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ
..
) ( (#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$# çm9s%uqsù ..ﻭﻫﺬﺍ ﻫﻮ ﻋﲔ ﻣﺎ ﺗﺼﻮﺭﻩ ﺍﻟﻌﺒﺎﺭﺗﺎﻥ ﺍﻟﻘﺮﺁﻧﻴﺘﺎﻥ
( É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnurﰲ ﺍﻟﻨﺺ ﻗﻴﺪ ﺍﻟﺪﺭﺍﺳﺔ ،ﻓﺴﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﺣﺎﻕ
ﺑﺂﻝ ﻓﺮﻋﻮﻥ ) ﲟﻌﲎ ﺛﺒﺖ ﻋﻠﻴﻬﻢ ﻭﻟﺒﺴﺘﻬﻢ ﺧﻄﻴﺌﺘﻬﻢ ﻭﻻ ﳎﺎﻝ ﳍﻢ ﻟﻠﺨﻼﺹ ( ﺇﻧﻤﺎ ﺣﺎﻕ ﻢ
ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﻴﺲ ﰲ ﺍﻵﺧﺮﺓ ﺃﻭ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ..
..ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﺘﺎﱄ ﰲ ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺫﺍﺎ ﻣﺎ ﻳﺆﻛﱢﺪ ﺻﺤﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ..
) $¨B NÎgÎ/ šX%tnur ÉOù=Ïèø9$# z`ÏiB Nèdy‰YÏã $yJÎ/ (#qãmÌ•sù ÏM»uZÉi•t7ø9$$Î/ Nßgè=ߙ①öNßgø?uä!%y` $£Jn=sù
$¨Zä. $yJÎ/ $tRö•xÿŸ2ur ¼çny‰÷nur «!$$Î/ $¨ZtB#uä (#þqä9$s% $uZy™ù't/ (#÷rr&u‘ $£Jn=sù ÇÑÌÈ tbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x.
..ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( tbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÎgÎ/ šX%tnurﺳﺎﺣﺘﻬﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺲ
ﺍﻵﺧﺮﺓ ،ﺑﺪﻟﻴﻞ ﺃﻧﻬﺎ ﺗﺘﻮﺳﻂ ﻋﺒﺎﺭﺍﺕ ﻗﺮﺁﻧﻴﺔ ﺗﺼﻮﺭ ﺃﹸﻣﻮﺭﺍﹰ ﻻ ﲣﺮﺝ ﻋـﻦ ﻋـﺎﱂ ﺍﻟـﺪﻧﻴﺎ ،
) z`ÏiB Nèdy‰YÏã $yJÎ/ (#qãmÌ•sù ÏM»uZÉi•t7ø9$$Î/ Nßgè=ߙ①öNßgø?uä!%y` $£Jn=sù ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻣﺒﺎﺷـﺮﺓ
( ÉOù=Ïèø9$#ﺗﺼﻮﺭ ﺃﺣﺪﺍﺛﺎﹰ ﺣﺪﺛﺖ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ
) .. ( tûüÏ.ÎŽô³ãB ¾ÏmÎ/ $¨Zä. $yJÎ/ $tRö•xÿŸ2ur ¼çny‰÷nur «!$$Î/ $¨ZtB#uä (#þqä9$s% $uZy™ù't/ (#÷rr&u‘ $£Jn=sù
..ﻭﻫﺎ ﻫﻲ ﺑﺎﻗﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳊﺎﻣﻠﺔ ﳌﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺡ ،ﻱ ،ﻕ ( ﰲ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..ﺣﻴﺚ ﻧﺮﻯ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺻﺮﳛﺔ ﰲ ﺗﺼﻮﻳﺮ ﻣﺴﺎﺋﻞ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺪﻧﻴﺎ
،ﻭﺑﻌﻀﻬﺎ ﰲ ﻣﺴﺎﺋﻞ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻵﺧﺮﺓ ..
١٩٦ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
¾ÏmÎ/ (#qçR$Ÿ2 $¨B Oßg÷YÏB (#rã•Ï‚y™ šúïÏ%©!$$Î/ s-$yssù y7Î=ö6s% `ÏiB 9@ß™ã•Î/ x—Ì“ökçJó™$# ωs)s9ur )
] ( tûüÎ/Éj‹s3ßJø9$# èpt6É)»tã šc%x. y#ø‹Ÿ2 (#rã•ÝàR$# ¢OèO ÇÚö‘F{$# ’Îû (#r玕ř ö@è% ÇÊÉÈ tbrâäÌ“öktJó¡o„
[ ١١ – ١٠ : ﺍﻷﻧﻌﺎﻡ
tPöqtƒ Ÿwr& 3 ÿ¼çmÝ¡Î6øts† $tB Æä9qà)uŠ©9 ;oyŠr߉÷è¨B 7p¨Bé& #’n<Î) z>#x‹yèø9$# ãNåk÷]tã $tRö•¨zr& ÷ûÈõs9ur )
$oYø%sŒr& ÷ûÈõs9ur ÇÑÈ šcrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÍkÍ5 šX%tnur öNåk÷]tã $¸ùrçŽóÇtB š[ø‹s9 óOÎgŠÏ?ù'tƒ
$yJÎ/ sp¨Yyfø9$# (#qè=äz÷Š$# ãNä3ø‹n=tæ íO»n=y™ šcqä9qà)tƒ tûüÎ6Íh‹sÛ èps3Í´¯»n=yJø9$# ãNßg9©ùuqtGs? tûïÏ%©!$# )
y7Ï9ºx‹x. 4 š•În/u‘ ã•øBr& u’ÎAù'tƒ ÷rr& èpx6Í´¯»n=yJø9$# ãNßguŠÏ?ù's? br& HwÎ) tbrã•ÝàZtƒ ö@yd ÇÌËÈ tbqè=yJ÷ès? óOçFYä.
ÇÌÌÈ šcqßJÎ=ôàtƒ öNßg|¡àÿRr& (#þqçR%Ÿ2 `Å3»s9ur ª!$# â/àSyJn=sß $tBur 4 óOÎgÎ=ö6s% `ÏB tûïÏ%©!$# Ÿ@yèsù
– ٣٢ : ( ] ﺍﻟﻨﺤﻞšcrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÎgÎ/ s-%tnur (#qè=ÏJtã $tB ßN$t«Íh‹y™ óOßgt/$|¹r'sù
[ ٣٤
(#rã•xÿx. tûïÏ%©!$# ãNn=÷ètƒ öqs9 ÇÌÑÈ šúüÏ%ω»|¹ óOçFZà2 bÎ) ߉ôãuqø9$# #x‹»yd 4ÓtLtB šcqä9qà)tƒur )
ö@t/ ÇÌÒÈ šcrçŽ|ÇZムöNèd Ÿwur óOÏdÍ‘qßgàß `tã Ÿwur u‘$¨Z9$# ãNÎgÏdqã_ãr `tã šcq’ÿä3tƒ Ÿw tûüÏm
x—Ì“ökçJó™$# ωs)s9ur ÇÍÉÈ tbrã•sàZムöNèd Ÿwur $yd¨Šu‘ šcqãè‹ÏÜtFó¡o„ Ÿxsù öNåkçJygö7tFsù ZptFøót/ NÎg‹Ï?ù's?
: ( ] ﺍﻷﻧﺒﻴﺎﺀšcrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B Nåk÷]ÏB (#rã•Ï‚y™ šúïÏ%©!$$Î/ s-$yÛsù š•Î=ö6s% `ÏiB 9@ß™ã•Î/
[ ٤١ – ٣٨
Ïäþqß™ `ÏB ¾ÏmÎ/ (#÷ry‰tGøù]w ¼çmyètB ¼ã&s#÷WÏBur $YèŠÏHsd ÇÚö‘F{$# ’Îû $tB (#qßJn=sß šúïÏ%©#Ï9 ¨br& öqs9ur )
öNçlm; #y‰t/ur ÇÍÐÈ tbqç7Å¡tFøts† (#qçRqä3tƒ öNs9 $tB «!$# šÆÏiB Mçlm; #y‰t/ur 4 ÏpyJ»uŠÉ)ø9$# tPöqtƒ É>#x‹yèø9$#
bÎ) èptã$¡¡9$# $tB “Í‘ô‰tR $¨B Läêù=è% $pkŽÏù |=÷ƒu‘ Ÿw èptã$¡¡9$#ur A,ym «!$# y‰ôãur ¨bÎ) Ÿ@‹Ï% #sŒÎ)ur )
$¨B NÍkÍ5 s-%tnur (#qè=ÏHxå $tB ßN$t«Íh‹y™ öNçlm; #y‰t/ur ÇÌËÈ šúüÏYÉ)ø‹oKó¡ßJÎ/ ß`øtwU $tBur $xZsß žwÎ) •`Ýà¯R
â/ä31urù'tBur #x‹»yd ö/ä3ÏBöqtƒ uä!$s)Ï9 óOçF‹Å¡nS $yJx. ö/ä39|¡YtR tPöqu‹ø9$# Ÿ@ŠÏ%ur ÇÌÌÈ šcrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x.
4Óo_øîr& !$yJsù Zoy‰Ï«øùr&ur #\•»|Áö/r&ur $Yèøÿxœ öNßgs9 $uZù=yèy_ur ÏmŠÏù öNä3»¨Y©3¨B bÎ) !$yJ‹Ïù öNßg»¨Y©3tB ô‰s)s9ur )
«!$# ÏM»tƒ$t«Î/ šcr߉ysøgs† (#qçR%x. øŒÎ) >äóÓx« `ÏiB NåkèEy‰Ï«øùr& Iwur öNèdã•»|Áö/r& Iwur öNßgãèøÿxœ öNåk÷]tã
$uZøù§Ž|Àur 3“t•à)ø9$# z`ÏiB /ä3s9öqym $tB $oYõ3n=÷dr& ô‰s)s9ur ÇËÏÈ tbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $¨B NÍkÍ5 s-%tnur
ÉA$t«Î/ s-%tnur ( (#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$# çm9s%uqsù ) ﲪﻞ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻛﺎﻣﻠﺔ.. ﺇﺫﺍﹰ..
ﻻ ﻳﺘﻌﺎﺭﺽ ﺃﺑﺪﺍﹰ ﻣﻊ ﺭﻭﺡ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ( ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻫﻮ ﺃﻣﺮÉ>#x‹yèø9$# âäþqß™ tböqtãö•Ïù
( ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﺴﺎﺑﻘﺔÉ>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur ) ﺑﻞ ﺇﻥﱠ ﻋﻄﻒ ﺍﳉﻤﻠﺔ.. ﺗﻌﺎﱃ
، ﺎ ﻻ ﲣﺮﺝ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﺩﻻﻻ( ( ( ﺍﻟﱵ ﻻ ﺷﻚ#rã•x6tB $tB ÅV$t«ÍhŠy™ ª!$# çm9s%uqsù ) ﳍﺎ
( É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur ) ﺔﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﻳﺆﻛﱢﺪ ﺻﺤ
.. ﺔﺔ ﺍﻟﻘﺮﺁﻧﻴ ﻭﻻ ﻋﻦ ﺳﻴﺎﻕ ﻫﺬﻩ ﺍﻟﻘﺼ، ﺎ ﻋﻦ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎﻻ ﲣﺮﺝ ﺩﻻﻻ
( ( ﺗﺘﻌﻠﱠﻖ$|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# ) ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻣﺒﺎﺷﺮﺓ ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ..
ﺔ ﺗﺒﻴﺎﻥ ﳌﺎﻫﻴ( ﺗﻌﻠﱠﻖ É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur ) ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ
.. ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟.. ﺇﺣﺎﻗﺔ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺑﺂﻝ ﻓﺮﻋﻮﻥ
) ﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭﺔ ﺃﻥﱠ ﺁﻝ ﻓﺮﻋﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ
.. ﺽ ﻋﻠﻴﻬﻢﻌﺮ ( ( ﻭﻟﻴﺴﺖ ﺍﻟﻨﺎﺭ ﻫﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗ$|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$#
١٩٨ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
šcqàÊt•÷èムâ‘$¨Y9$# ) ﻤﺎ ﻳﻘﻮﻝﺎﹰ ( ﺇﻧﺍﹰ ﻭﻋﺸﻴﺽ ﻋﻠﻴﻬﻢ ﻏﺪﻭﻌﺮﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﺍﻟﻨﺎﺭ ﺗ
.. ( ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ
’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur ) ﻓﻔﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﻧﺮﻯ ﺃﻥﱠ ﺃﺻﺤﺎﺏ ﺍﻷﲰﺎﺀ ﻫﻢ، [ ٣١ : ( ] ﺍﻟﺒﻘﺮﺓtûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd Ïä!$yJó™r'Î/
.. ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ، ﺮﺿﻮﺍ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔﺍﻟﺬﻳﻦ ﻋ
ﻧﺮﻯ، [ ٣١ : ( ] ﺹߊ$u‹Ågø:$# àM»uZÏÿ»¢Á9$# ÄcÓÅ´yèø9$$Î/ Ïmø‹n=tã uÚÌ•ãã øŒÎ) ) ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
.. ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ، ﺮﺿﺖ ﻋﻠﻰ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡﺃﻥﱠ ﺍﻟﺼﺎﻓﻨﺎﺕ ﺍﳉﻴﺎﺩ ﻫﻲ ﺍﻟﱵ ﻋ
šcqàÊt•÷èムâ‘$¨Y9$# ) ﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭﺮﻋﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳ ﺁﻝ ﻓ.. ﺇﺫﺍﹰ..
ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﻫﻲ، ﺽ ﻋﻠﻴﻬﻢﻌﺮ ( ( ﻭﻟﻴﺴﺖ ﺍﻟﻨﺎﺭ ﻫﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗ$|‹Ï±tãur #xr߉äî $pköŽn=tæ
`ÏiB ×puH÷qu‘ #x‹»yd tA$s% ) ﺔ ﻟﺼﻴﺎﻏﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃﺽ ﻋﻠﻴﻬﻢ ﻷﺗﺖ ﺍﻟﺼﻴﺎﻏﺔ ﻣﺸﺎﻌﺮﺍﻟﱵ ﻛﺎﻧﺖ ﺗ
7‹Í´tBöqtƒ öNåk|Õ÷èt/ $uZø.t•s?ur * ÇÒÑÈ $y)ym ’În1u‘ ߉ôãur tb%x.ur ( uä!%©.yŠ ¼ã&s#yèy_ ’În1u‘ ߉ôãur uä!%y` #sŒÎ*sù ( ’În1§‘
tûïÌ•Ïÿ»s3ù=Ïj9 7‹Í´tBöqtƒ tL©èygy_ $oYôÊt•tãur ÇÒÒÈ $Yè÷Hsd öNßg»uZ÷èyJpgmú Í‘q•Á9$# ’Îû y‡ÏÿçRur ( <Ù÷èt/ ’Îû ßlqßJtƒ
] ( $·èøÿxœ šcqãè‹ÏÜtFó¡o„ Ÿw (#qçR%x.ur “Ì•ø.ÏŒ `tã >ä!$sÜÏî ’Îû öNåkß]ã‹ôãr& ôMtR%x. tûïÏ%©!$# ÇÊÉ È $·Êö•tã
[ ١٠١ – ٩٨ : ﺍﻟﻜﻬﻒ
ﻓﺎﻟﻜﺎﻓﺮﻭﻥ ﻫﻢ، ( $·Êö•tã tûïÌ•Ïÿ»s3ù=Ïj9 7‹Í´tBöqtƒ tL©èygy_ $oYôÊt•tãur ) ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ..
ﻭﱂ ﻳﻘﻞ ﺟﻞﹼ ﻭﻋﻼ ) ﻭﻋﺮﺿﻨﺎ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻳﻮﻣﺌﺬ... ﻢ ﻳﻮﻣﺌﺬ ﺑﻌﺮﺿﻬﺎ ﳍﻢﺍﻟﺬﻳﻦ ﺭﺃﻭﺍ ﺟﻬﻨ
.. ( ﻢ ﻋﺮﺿﺎﹰﳉﻬﻨ
4 ¥o§•tB tA¨rr& ö/ä3»oYø)n=yz $yJx. $tRqßJçF÷¥Å_ ô‰s)©9 $yÿ|¹ y7În/u‘ 4’n?tã (#qàÊÌ•ããur ) ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﻧﺮﻯ ﺃﻥﱠ ﻭﻗﻮﻓﻬﻢ ﰲ ﺍﳌﻮﺿﻊ، [ ٤٨ : ( ] ﺍﻟﻜﻬﻒ#Y‰Ïãöq¨B /ä3s9 Ÿ@yèøgªU `©9r& óOçF÷Hxåy— ö@t/
ﻋﻠﻰ ﺻﻔﺔﻪ ﻋﺮﺽﻔﹶﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧﺻ ﻭ، ﺤﺎﺳﺒﻮﻥ ﻋﻠﻴﻬﺎﺴﺄﻟﻮﻥ ﻓﻴﻪ ﻋﻦ ﺃﻋﻤﺎﳍﻢ ﻭﻳﺍﻟﺬﻱ ﻳ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ١٩٩ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﻛﻞﱡ ﺫﻟﻚ ﻳﺘﻌﻠﱠﻖ ﲟﺎ ﻳﻠﻴﻖ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻭﻳﱰﹼﻫﻬﺎ ﻋﻦ ﺃﻱ ﲡﺴﻴﺪ ﺃﻭ ﲢﻴﺰ ..
ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﺮﺿﻮﺍ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﻟﻴﺴﺖ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻫﻲ ﻣﻦ ﻋﺮﺽ ﻋﻠﻴﻬﻢ
š•Í´¯»s9'ré& 4 $¹/É‹Ÿ2 «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ÞOn=øßr& ô`tBur ..ﻭﻫﺬﺍ ﻳﺸﺒﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )
èpuZ÷ès9 Ÿwr& 4 óOÎgÎn/u‘ 4’n?tã (#qç/x‹x. šúïÏ%©!$# ÏäIwàs¯»yd ߉»ygô©F{$# ãAqà)tƒur öNÎgÎn/u‘ 4’n?tã šcqàÊt•÷èãƒ
] ( tûüÏJÎ=»©à9$# ’n?tã «!$#ﻫﻮﺩ .. [ ١٨ :ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻳﻦ ﺍﻟﻨﺼﻴﻦ ﻫﻮ ﺗﻌﻠﱠﻖ ﺍﻟﻌﺮﺽ ﺑﺼﻔﺔ
ﺍﻟﺮﺑﻮﺑﻴﺔ ﺣﺼﺮﺍﹰ ..
..ﺇﺫﺍﹰ ..ﻗﻮﻟﻪ ﺗﻌﺎﱃ ( ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$# ) ..ﻳﺼﻒ ﻋﺮﺽ ﺁﻝ
ﻓﺮﻋﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻭﻟﻴﺲ ﻋﺮﺽ ﺍﻟﻨﺎﺭ ﻋﻠﻴﻬﻢ ..ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﻨﺎﺭ ﻛﺎﻧﺖ ﺗﺮﺍﻫﻢ ،ﻻ ﺍﻟﻌﻜﺲ ..
) $pköŽn=tæ šcqàÊt•÷èムﻭﻛﻠﻤﺔ ) ( â‘$¨Y9$#ﻫﻲ ﺑﺪﻝ ﻣﻦ ) ™ .. ( É>#x‹yèø9$# âäþqßﻭﺍﻟﻌﺒﺎﺭﺓ
( ( $|‹Ï±tãur #xr߉äîﺗﺒﻴﻦ ﺣﺎﻝ ﺇﺣﺎﻗﺔ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ،ﻋﱪ ﻋﺮﺽ ﺁﻝ ﻓﺮﻋﻮﻥ ﻋﻠﻰ
ﺍﻟﻨﺎﺭ ..ﻭﻛﻞﱡ ﺫﻟﻚ ﻫﻮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﺣﻴﺚ ﺁﻝ ﻓﺮﻋﻮﻥ ﳝﺎﺭﺳﻮﻥ ﻣﻌﺎﺻﻴﻬﻢ ﺍﻟﱵ ﺗﻮﺟﹺﺐ
ﻋﻠﻴﻢ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﺍﻟﺬﻱ ﺃﺣﺎﻁ ﻢ ﺳﻮﺅﻩ ﰲ ﺣﻴﺎﻢ ﺍﻟﺪﻧﻴﺎ ﻧﺘﻴﺠﺔ ﻋﺮﺿﻬﻢ ﻫﻢ
ﻋﻠﻰ ﺍﻟﻨﺎﺭ ،ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﻨﺎﺭ ﺗﺮﺍﻫﻢ ﺃﺛﻨﺎﺀ ﳑﺎﺭﺳﺘﻬﻢ ﳌﻌﺎﺻﻴﻬﻢ ..
ﺇﺫﺍﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$#ﻳﺼﻮﺭ ﺣﺎﻝ ﺍﻹﺣﺎﻗﺔ ﺍﶈﻤﻮﻟﺔ
ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺒﺎﺷﺮﺓ ) .. ( É>#x‹yèø9$# âäþqß™ tböqtãö•Ïù ÉA$t«Î/ s-%tnur
( ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﻳﺘﻌﻠﱠﻖ ﺑﺎﺳﺘﻤﺮﺍﺭﻳﺔ ﺭﺅﻳﺔ ﺍﻟﻨﺎﺭ šcqàÊt•÷èム..ﻭﻭﺭﻭﺩ ﻛﻠﻤﺔ )
ﻷﻫﻠﻬﺎ ﻭﻫﻢ ﳝﺎﺭﺳﻮﻥ ﺍﳌﻌﺎﺻﻲ ،ﺭﺅﻳﺔ ﻣﻮﺍﺯﻳﺔ ﻻﺳﺘﻤﺮﺍﺭﻫﻢ ﰲ ﻓﻌﻞ ﻫﺬﻩ ﺍﳌﻌﺎﺻﻲ ،ﻛﻮﻥ
ﺍﳌﺴﺄﻟﺔ ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﻨﺎﺭ ) .. ( ( $|‹Ï±tãur #xr߉äî $pköŽn=tæ šcqàÊt•÷èムâ‘$¨Y9$#
) £‰x©r& šcöqtãö•Ïù tA#uä (#þqè=Åz÷Šr& èptã$¡¡9$# ãPqà)s? tPöqtƒur ..ﻭﰲ ﺗﻜﻤﻠﺔ ﺍﻵﻳـﺔ ﺍﻟﻜﺮﳝـﺔ
( É>#x‹yèø9$#ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺪﺧﻮﻝ ﺍﳊﺴﻲ ﰲ ﺍﻟﻌﺬﺍﺏ ﻻ ﻳﺒﺪﺃ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ..ﻭﻫﺬﺍ ﺃﻣﺮ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٠٠ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﻃﺒﻴﻌﻲ ،ﻓﻔﻲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﺗﻜﻮﻥ ﺍﻟﻨﻔﺲ ﻣﻨﻔﺼﻠﺔﹰ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﳉﺴﺪ ،ﻭﺍﻟﻌﺬﺍﺏ ﺍﳊﺴـﻲ ﻻ
ﻳﻜﻮﻥ ﺇﻻﱠ ﺑﻮﺟﻮﺩ ﺍﻟﺰﻭﺟﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻣﻌﺎﹰ ..
ﻭﺣﱴ ﻟﻮ ﱂ ﻧﺄﺧﺬ ﺬﺍ ﺍﻟﺘﻔﺴﲑ ،ﻭﺍﻋﺘﱪﻧﺎ ﺃﻥﱠ ﺁﻝ ﻓﺮﻋﻮﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﻫﻲ ﺍﻟﱵ ﺗﻌﺮﺽ
ﻋﻠﻴﻬﻢ ،ﻓﺈﻥﱠ ﺫﻟﻚ ﻟﻴﺲ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺍﻟﻌﺬﺍﺏ ﺍﳉﺴﺪﻱ ﺍﳊﺴﻲ ﰲ ﺍﻟﻘﱪ ،ﻓﺎﻟﻌﺮﺽ ﻫﻮ ﺍﻟﺮﺅﻳﺔ
،ﻭﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﺬﺍﺏ ..ﺃﺑﺪﺍﹰ ..ﺍﻟﻌﺮﺽ ﻛﻤﺎ ﻧﺮﻯ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ
،ﺭ ،ﺽ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﲏ ﳎﺮﺩ ﺍﻟﺮﺅﻳﺔ ..
ﻭﳓﻦ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻟﺴﻨﺎ ﰲ ﺻﺪﺩ ﺗﻔﻨﻴﺪ ﻣﺰﺍﻋﻢ ﺍﻟﻌﺬﺍﺏ ﺍﳊﺴﻲ ﺍﳉﺴﺪﻱ ﰲ ﺍﻟﻘﱪ ،
ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﺗﺤﻤﻞ ﻓﻴﻬﺎ ﺩﻻﻻﺎ ،ﻻ ﺗﻌﲏ ﺃﺑﺪﺍﹰ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﻌﺬﺍﺏ
É>#x‹yèø9$# šÆÏiB Nßg¨Ys)ƒÉ‹ãZs9ur ﺍﳊﺴﻲ ﻗﺒﻞ ﺍﻵﺧﺮﺓ .....ﻭﺍﺳﺘﺸﻬﺎﺩ ﺑﻌﻀﻬﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )
] ( šcqãèÅ_ö•tƒ öNßg¯=yès9 ÎŽy9ø.F{$# É>#x‹yèø9$# tbrߊ 4’oT÷ŠF{$#ﺍﻟﺴﺠﺪﺓ [ ٢١ :ﻋﻠﻰ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ،
ﻧﺎﺗﺞ ﻋﻦ ﺟﻬﻞ ﻛﺒﲑ ،ﻭﻋﻦ ﺇﻋﺮﺍﺽﹴ ﻛﺎﻣﻞﹴ ﻋﻦ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺎﻟﻌﺒﺎﺭﺓ )
( šcqãèÅ_ö•tƒ öNßg¯=yès9ﺟﻠﻴﺔ ﰲ ﺗﺒﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﺑﺄﻧﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺼﺮﺍﹰ ..
..ﺇﺫﺍﹰ ..ﺍﻟﻨﺎﺭ ﻛﻜﻴﺎﻥ ﻣﺠﺮﺩ ﻋﻦ ﺍﻟﺘﺠﺴﺪ ﺍﳌﺎﺩﻱ ،ﻳﻌﺮﺽ ﻋﻠﻴﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻠﹸﻬﺎ
ﻭﺃﻋﻤﺎﳍﻢ ،ﻭﻟﺬﻟﻚ ﻳﺼﻒ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﻭﺟﻮﺩﻫﺎ ﻣﺎﺩﻳﺎﹰ ﺣﺴﻴﺎﹰ ﺑﻌﺪ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻜﻮﱐ
ﺑﻘﻮﻟﻪ ) ] ( 7‰ƒÌ“¨B `ÏB ö@yd ãAqà)s?ur ÏNh|tFøB$# È@yd tL©èygyfÏ9 ãAqà)tR tPöqtƒﻕ .. [ ٣٠ :
..ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﺍﻵﻥ ﻫﻮ :ﻣﺎ ﻫﻮ ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﻳﻨﺘﺞ ﻋﻦ ﺇﳝﺎﻥ ﺍﳌﺆﻣﻨﲔ
ﻓﻴﺤﻤﻴﻬﻢ – ﻭﻫﻢ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ – ﻣﻦ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺼﻌﻘﺔ ﻓﻼ ﳝﻮﺗﻮﻥ ﺇﻻﹼ ﺍﳌﻮﺗﺔ ﺍﻷﻭﱃ ﺣﲔ
ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ؟ ..ﻭﳌﺎﺫﺍ ﻳﻔﺘﻘﺪﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻓﻴﻤﻮﺗﻮﻥ ﻣﻮﺗﺘﲔ ﺍﺛﻨﺘﲔ ؟ ..
..ﻫﺬﺍ ﺍﻟﺴﺮ ﻫﻮ ﺍﻟﺮﻭﺡ ..ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ﺍﻟﻘﺪﺭ ( ﺃﻥﹼ ﻛﻠﻤﺔ ﺍﻟـﺮﻭﺡ
ﻭﻣﺸﺘﻘﹼﺎﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺗﻌﲏ ﺍﻟﺼﻠﺔ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ﺟﻞﹼ ﻭﻋـﻼ ..ﻭﺃﻥﹼ
ﺍﻟﺮﻭﺡ ﻣﺴﺄﻟﺔﹲ ،ﻭﺍﻟﻨﻔﺲ ﻣﺴﺄﻟﺔﹲ ﺃﺧﺮﻯ ،ﻭﺳﺮ ﺍﳊﻴﺎﺓ ﰲ ﺍﳉﺴﺪ ﻣﺴﺄﻟﺔ ﺛﺎﻟﺜﺔ ..
..ﻭﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺃﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﻟﺼﻠﺔ ﻣﻊ ﺍﷲ ﺗﻌـﺎﱃ ،
ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٠١ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
¼ã&s!qß™u‘ur ©!$# ¨Š!$ym ô`tB šcr–Š!#uqム̕ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sム$YBöqs% ߉ÅgrB žw )
ãNÍkÍ5qè=è% ’Îû |=tFŸ2 y7Í´¯»s9'ré& 4 öNåksEuŽ•Ï±tã ÷rr& óOßgtRºuq÷zÎ) ÷rr& öNèduä!$oYö/r& ÷rr& öNèduä!$t/#uä (#þqçR%Ÿ2 öqs9ur
™ ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qyﺍﳊﺠﺮ [ ٢٩ – ٢٨ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٠٢ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ¼çmçF÷ƒ§qy™ #sŒÎ*sùﺗﻌﲏ ﻓﺈﺫﺍ ﺍﻛﺘﻤﻞ ﺧﻠﻖ ﺍﳉﺴﺪ ﺍﳌﺎﺩﻱ ﻵﺩﻡ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﲟﺎ ﰲ ﺫﻟﻚ ﺩﺧﻮﻝ ﻧﻔﺴﻪ – ﺍﳌﺨﻠﻮﻗﺔ ﻣﺴﺒﻘﺎﹰ ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﰲ ﺫﻟـﻚ ﺍﳉﺴـﺪ ..
ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRurﺗﻌﲏ ﻭﺃﻋﻄﻴﺘﻪ ﻣﻦ ﺻﻠﱵ ﻭﻗﺮﺑﺘﻪ ﻣﻨﻲ ..
ﻭﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺡ ﺍﷲ ﺗﻌﺎﱃ ،ﺇﻻﹼ ﺃﻥﹼ ﻛﻤﻴﺔ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧﻔﺦ ﰲ
*
ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺃﻛﱪ ﻣﻦ ﻛﻤﻴﺔ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧﻔﺦ ﰲ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ،ﻓﻌﻴﺴـﻰ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻭﺡ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ..
) )Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ
* ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳﺔ ﻟﻜﻠﻤﺔ ) ( 4Ó|¤ŠÏãﻭﻓﻖ ﺍﻷﲜﺪﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﻜﺘﺸﻔﺔ ﻷﻭﻝ ﻣﺮﺓ
ﰲ ﺍﻟﻌﺎﻟﹶﻢ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ،ﺗﺴﺎﻭﻱ ﲤﺎﻣﺎﹰ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳﺔ ﻟﻜﻠﻤﺔ ) ، ( ßyr”•9$#
) ] ( 3“y‰ydur Ïmø‹n=tã z>$tGsù ¼çmš/u‘ çm»t6tGô_$# §NèO ÇÊËÊÈ 3“uqtósù ¼çm-/u‘ ãPyŠ#uä #Ó|Âtãurﻃـﻪ :
[ ١٢٢ – ١٢١
ﻭﻛﻞﹼ ﺇﻧﺴﺎﻥ ﺣﻴﻨﻤﺎ ﻳﻜﺘﻤﻞ ﺧﻠﻘﻪ ﺍﳉﺴﺪﻱ ،ﻭﺣﲔ ﺩﺧﻮﻝ ﻧﻔﺴﻪ ﰲ ﺟﺴﺪﻩ ،ﻳﻨﻔﺦ
ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ ..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺑﻔﻄﺮﺗﻪ ﻳﻌﺮﻑ ﺍﷲ ﺗﻌـﺎﱃ ،ﻓﻜـﻞﱡ
ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ..
Ÿ@yèy_ ¢OèO ÇÐÈ &ûüÏÛ `ÏB Ç`»|¡SM}$# t,ù=yz r&y‰t/ur ( ¼çms)n=yz >äóÓx« ¨@ä. z`|¡ômr& ü“Ï%©!$# )
ãNä3s9 Ÿ@yèy_ur ( ¾ÏmÏmr•‘ `ÏB ÏmŠÏù y‡xÿtRur çm1§qy™ ¢OèO ÇÑÈ &ûüÎg¨B &ä!$¨B `ÏiB 7's#»n=ß™ `ÏB ¼ã&s#ó¡nS
5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) ü“ωöktJs9 y7¯RÎ)ur 4 $tRÏŠ$t6Ïã ô`ÏB âä!$t±®S `tB ¾ÏmÎ/ “ωök¨X #Y‘qçR çm»oYù=yèy_ `Å3»s9ur
( ] ﺍﻟﺸﻮﺭﻯ [ ٥٢ :
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﳝﺘﺎﺯ ﺑﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﺍﻟﺬﻱ ﻳﻌﲏ ﺍﻟﺼﻠﺔ
ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ﺟﻞﹼ ﻭﻋﻼ ،ﻫﻮ ﺳﺮ ﲪﺎﻳﺔ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺼﻌﻘﺔ ،ﻭﺑﺎﻟﺘﺎﱄ
٢٠٤ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﺑﻴﻨﻤﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﻔﺘﻘـﺪﻭﻥ.. ﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃﻣﻦ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺣﻴﻨﻤﺎ ﻳ
.. ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻳﻔﺰﻋﻮﻥ ﻭﻳﺼﻌﻘﻮﻥ ﻭﳝﻮﺗﻮﻥ ﻣﻮﺗﺘﻬﻢ ﺍﻟﺜﺎﻧﻴﺔ
ﻭﻗﺪ.. ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻧﻮﺭ، ﻭﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﳝﺘﺎﺯ ﺑﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ..
.. ﻋﱪ ﻭﺻﻔﻪ ﻟﻜﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺑﺼﻔﱵ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺮﻭﺡ، ﺃﺷﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ
: ( ] ﺍﻟﻨﺴﺎﺀ$YY•Î6•B #Y‘qçR öNä3ö‹s9Î) !$uZø9t“Rr&ur öNä3În/§‘ `ÏiB Ö`»ydö•ç/ Nä.uä!%y` ô‰s% â¨$¨Z9$# $pkš‰r'¯»tƒ )
[ ١٧٤
[ ١٥ : ( ] ﺍﳌﺎﺋﺪﺓÑúüÎ7•B Ò=»tGÅ2ur Ö‘qçR «!$# šÆÏiB Nà2uä!%y` ô‰s% )
y7Í´¯»s9'ré& ÿ¼çmyètB tAÌ“Ré& ü“Ï%©!$# u‘q‘Z9$# (#qãèt7¨?$#ur çnrã•|ÁtRur çnr⑨“tãur ¾ÏmÎ/ (#qãZtB#uä šúïÏ%©!$$sù )
Ÿ@ŠÏ% öNä.Í‘qœR `ÏB ó§Î6tGø)tR $tRrã•ÝàR$# (#qãZtB#uä šúïÏ%©#Ï9 àM»s)Ïÿ»oYßJø9$#ur tbqà)Ïÿ»uZßJø9$# ãAqà)tƒ
èpuH÷q§•9$# ÏmŠÏù ¼çmãZÏÛ$t/ 7>$t/ ¼ã&©! 9‘qÝ¡Î0 NæhuZ÷•t/ z>ÎŽÛØsù #Y‘qçR (#qÝ¡ÏJtFø9$$sù öNä.uä!#u‘ur (#qãèÅ_ö‘$#
óOçG^tGsù ö/ä3¨ZÅ3»s9ur 4’n?t/ (#qä9$s% ( öNä3yè¨B `ä3tR öNs9r& öNåktXrߊ$uZムÇÊÌÈ Ü>#x‹yèø9$# Ï&Î#t6Ï% `ÏB ¼çnã•Îg»sßur
] ( â‘rã•tóø9$# «!$$Î/ Nä.§•xîur «!$# â•öDr& uä!%y` 4Ó®Lym •’ÎT$tBF{$# ãNä3ø?§•xîur óOçGö;s?ö‘$#ur ÷LäêóÁ-/t•s?ur öNä3|¡àÿRr&
[ ١٤ – ١٢ : ﺍﳊﺪﻳﺪ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٠٥ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
) 4‘yJôãr& ÏpyJ»uŠÉ)ø9$# uQöqtƒ ¼çnã•à±øtwUur %Z3Y|Ê Zpt±ŠÏètB ¼ã&s! ¨bÎ*sù “Ì•ò2ÏŒ `tã uÚt•ôãr& ô`tBur
$uZçF»tƒ#uä y7÷Gs?r& y7Ï9ºx‹x. tA$s% ÇÊËÎÈ #ZŽ•ÅÁt/ àMZä. ô‰s%ur 4‘yJôãr& ûÓÍ_s?÷Ž|³ym zOÏ9 Éb>u‘ tA$s% ÇÊËÍÈ
ﺍﻟﺪﻧﻴﺎ ،ﻻ ﻳﺘﻮﻗﹼﻒ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻌﻤﻰ ﻓﻘﻂ ،ﻓﺘﻔﺎﻋﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻣﻊ
ﺍﻷﺳﺒﺎﺏ ،ﻫﻮ ﻧﺘﻴﺠﺔ ﻣﻮﺍﺯﻳﺔ ﳊﻘﻴﻘﺔ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ..
..ﺇﻥﹼ ﺍﳌﻮﺗﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻌﻘﺔ ﺍﻷﻭﱃ ﻭﺍﻟﱵ ﻳﺬﻭﻗﻬﺎ ﻣﻦ ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﻨـﺎﺭ ،ﻭﻣـﺎ
ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻧﻘﻄﺎﻉ ﺳﺒﻞ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﻭﻏﻴﺎﺏ ﻫﺬﻩ ﺍﻟﺴﺒﻞ ..ﻫﺬﻩ ﺍﳌﻮﺗـﺔ ﻭﻫـﺬﺍ
ﺍﻟﻐﻴﺎﺏ ﻟﺴﺒﻞ ﺍﻹﺩﺭﺍﻙ ،ﻟﻪ ﺗﺄﺛﲑﻩ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﺣﻴﺚ ﻳﻨﺘﻈﺮ ﻫﺬﻩ ﺍﻟﻨﻔﺲ
ﺟﺴﺪ ﺟﺪﻳﺪ ﺗﺘﻌﻠﹼﻖ ﻣﺎﻫﻴﺘﻪ ﺑﻨﺘﻴﺠﺔ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ..
..ﻓﺎﻹﻧﺴﺎﻥﹸ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺒﺪﺍﹰ ﻟﻸﺳﺒﺎﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻧﺎﺳﻴﺎﹰ ﺍﳌﹸﺴﺒﺐ ﺟﻞﹼ ﻭﻋﻼ ،ﻭﺍﻟﺬﻱ
ﱂ ﻳﺘﺠﺎﻭﺯ ﺍﳉﺰﺋﻴﺎﺕ ﺇﱃ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻣﻦ ﻳﻘﻒ ﻭﺭﺍﺀ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﳉﺰﺋﻴـﺎﺕ ،ﻳﺼـﺒﺢ ﰲ
ﺍﻵﺧﺮﺓ ﻋﺒﺪﺍﹰ ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ ..ﻭﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﳝﻠﻚ ﺗﺴﺨﲑﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺃﺻﺒﺤﺖ ﲤﻠﻜﻪ ،
ﻓﻼ ﳝﻠﻚ – ﺃﺑﺪﺍﹰ – ﺩﻓﻌﻬﺎ ﺑﺎﺗﺠﺎﻩ ﻣﺎ ﻳﺮﻳﺪ ..
..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻴﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻋﱪ ﻣﻠﻚ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻹﺭﺍﺩﺓ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ،
ﺩﻭﻥ ﺃﻥ ﳝﻠﻜﻮﺍ ﺃﻱ ﻣﺸﻴﺌﺔ ..
) ] ( ( $pk÷]ÏB šúüÅ_Ì•»sƒ¿2 Nèd $tBur Í‘$¨Y9$# z`ÏB (#qã_ã•øƒs† br& šcr߉ƒÌ•ãƒﺍﳌﺎﺋﺪﺓ [ ٣٧ :
) ] ( $pkŽÏù (#r߉‹Ïãé& AdOxî ô`ÏB $pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=à2ﺍﳊﺞ [ ٢٢ :
)öNßg»uZø9£‰t/ Nèdߊqè=ã_ ôMpg¾ÖmW $yJ¯=ä. #Y‘$tR öNÍkŽÎ=óÁçR t$ôqy™ $uZÏG»tƒ$t«Î/ (#rã•xÿx. tûïÏ%©!$# ¨bÎ )
_ ] ( $VJŠÅ3ym #¹“ƒÍ•tã tb%x. ©!$# žcÎ) 3 z>#x‹yèø9$# (#qè%rä‹u‹Ï9 $yduŽö•xî #·Šqè=ãﺍﻟﻨﺴﺎﺀ [ ٥٦ :
..ﻭﻟﻮ ﻛﺎﻥ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﻣﺸﻴﺌﺔ ،ﻟﻜﺎﻥ ﳍﻢ ﺳﻠﻄﺎﻥﹲ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ،ﻭﻟﻜـﺎﻥ ﻫﻨـﺎﻙ
ﺍﺣﺘﻤﺎﻝﹲ ﳋﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ..ﻭﻟﺬﻟﻚ ﻻ ﻳﻮﺟﺪ ﻧﺺ ﻗﺮﺁﱐﱞ ﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ ﺃﻫﻞﹶ ﺍﻟﻨﺎﺭ ﳝﻠﻜﻮﻥ
ﻣﺸﻴﺌﺔ ..
..ﺃﻣﺎ ﻋﻼﻗﺔ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺍﻵﺧﺮﺓ – ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨﺔ – ﺑﺎﳉﺴـﺪ ﺍﻟـﺬﻱ
ﺳﻴﺨﻠﹶﻖ ﻛﺰﻭﺝﹴ ﳍﺬﻩ ﺍﻟﻨﻔﺲ ،ﻓﻬﻲ ﻋﻼﻗﺔ ﺃﲰﻰ ﻣﻦ ﻋﻼﻗﺔ ﺍﻟﺰﻭﺟﻴﺔ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﺍﻟﱵ
ﻛﺎﻧﺖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ..ﻓﻔﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺗﺤﻘﱢﻖ ﻣﺮﺍﺩﻫﺎ ﻋﻦ ﻃﺮﻳﻖ ﺗﻔﺎﻋﻞ
ﺟﺴﺪﻫﺎ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ،ﻭﻋﻦ ﻃﺮﻳﻖ ﺗﺴﺨﲑ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ..ﺃﻱ ﻛﺎﻥ ﺑﲔ ﺇﺭﺍﺩﺓ ﺍﻟـﻨﻔﺲ
ﻭﻣﺸﻴﺌﺘﻬﺎ ﻓﺎﺻﻞﹲ ﻫﻮ ﺍﻷﺳﺒﺎﺏ ..
..ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﺧﺮﺓ ﻳﺘﻼﺷﻰ ﻫﺬﺍ ﺍﻟﻔﺎﺻﻞ ،ﻭﺗﺼﺒﺢ ﺍﻷﺳﺒﺎﺏ ﺑـﺄﻣﺮﺓ ﺇﺭﺍﺩﺓ ﺍﻟـﻨﻔﺲ
ﺍﻟﺪﺍﺧﻠﺔ ﰲ ﺍﳉﻨﺔ ،ﺩﻭﻥ ﺑﺬﻝ ﺃﻱ ﺟﻬﺪ ..ﻭﺑﺎﻟﺘﺎﱄ ﺗﺼﺒﺢ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ) ﺍﻟﺪﺍﺧﻞ ﰲ ﺍﳉﻨﺔ
( ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺸﻴﺌﺔ ،ﻓﺒﻤﺠﺮﺩ ﻣﺎ ﻳﺮﻳﺪ ﺷﻴﺌﺎﹰ ﻳﺘﺤﻘﹼﻖ ﻟﻪ ﺫﻟـﻚ ﺩﻭﻥ ﺑـﺬﻝ ﺃﻱ ﺟﻬـﺪ ﰲ
ﺍﻷﺳﺒﺎﺏ ،ﻻ ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﻷﺳﺒﺎﺏ ) ﰲ ﺍﳊﻴﺎﺓ ﺍﻟـﺪﻧﻴﺎ
( ﻓﺎﺻﻼﹰ ﺑﲔ ﺍﳌﹸﺮﺍﺩ ﻭﲢﻘﻴﻘﻪ ..
..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺒﻴﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻋﱪ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺗﻔﺎﻋﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺑﺼﻴﻐﺔ ﺍﳌﺸﻴﺌﺔ
ﺩﻭﻥ ﺻﻴﻐﺔ ﺍﻹﺭﺍﺩﺓ ..
) _] ( 4 šcrâä!$t±o„ $tB $pkŽÏù öNçlm; ( ã•»yg÷RF{$# $pkÉJøtrB `ÏB “Ì•øgrB $pktXqè=äzô‰tƒ 5bô‰tã àM»¨Zy
ﺍﻟﻨﺤﻞ [ ٣١ :
) ; ] ( 4 tûïÏ$Î#»yz šcrâä!$t±o„ $tB $ygŠÏù öNçl°ﺍﻟﻔﺮﻗﺎﻥ [ ١٦ :
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﻳﺬﻛﺮ ﻟﻨﺎ ﺑﺸﻜﻞﹴ ﺻﺮﻳﺢ ﺗﻔﺎﻋﻞﹶ ﺍﳉﺎﻥﱢ ﻣﻊ ﻧﻌﻴﻢ ﺍﳉﻨﺔ ﺍﳊﺴﻲ ،ﺇﻻﹼ ﻃﻤـﺚ
ﻗﺎﺻﺮﺍﺕ ﺍﻟﻄﺮﻑ ،ﻭﻃﻤﺚ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ..
) ] ( Ab!%y` Ÿwur óOßgn=ö6s% Ó§RÎ) £`åk÷ZÏJôÜtƒ óOs9 Å$ö•©Ü9$# ßNºuŽÅÇ»s% £`ÍkŽÏùﺍﻟﺮﲪﻦ [ ٥٦ :
£`åk÷ZÏJôÜtƒ óOs9 ÇÐÌÈ Èb$t/Éj‹s3è? $yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù ÇÐËÈ ÏQ$u‹Ïƒø:$# ’Îû ÔNºu‘qÝÁø)¨B Ö‘qãm )
) ] ( Ab!%y` Ÿwur öNßgn=ö6s% Ó§RÎﺍﻟﺮﲪﻦ [ ٧٤ – ٧٢ :
..ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﹼ ﺍﳉﺎﻥﱠ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﳉﻨﺔ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺘﺠﺴﺪ ﻣﺎﺩﻳﺎﹰ ،ﻟﻠﺘﻤﺘـﻊ
ﺑﻨﻌﻴﻢ ﺍﳉﻨﺔ ﺍﳌﺎﺩﻱ ﻛﺎﻟﺒﺸﺮ ،ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺫﻟﻚ ..ﻓﻠﻤﺎ ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ) ﺟﻨﺎﹰ ﻛﺎﻧﻮﺍ ﺃﻡ ﺇﻧﺴﺎﹰ
( ﻳﺘﺤﻘﹼﻖ ﳍﻢ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ،ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﺠﺴﺪ ﻟﻌﺎﱂ ﺍﳉﻦ ﳑﻜﻨﺔ ،ﻭﲤﹼﺖ ﰲ ﺍﳊﻴﺎﺓ
ﺍﻟﺪﻧﻴﺎ ) ﺿﻤﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﺬﻱ ﺃﹸﻋﻄﻲ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ( ،ﻓﺒﺎﻟﺘﺄﻛﻴﺪ ﺃﻧﻬـﺎ
ﳑﻜﻨﺔ ﰲ ﺍﳉﻨﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺎﻥﱢ ،ﺣﻴﻨﻤﺎ ﻳﺮﻳﺪﻭﻥ ﺫﻟﻚ ﻟﻠﺘﻤﺘﻊ ﺑﻨﻌﻴﻢ ﺍﳉﻨﺔ ﺍﳊﺴﻲ ﻛﺎﻟﺒﺸﺮ ..
..ﻭﺍﻟﻔﺎﺭﻕ ﺑﲔ ﲡﺴﺪ ﺍﳉﻦ ﰲ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﻟﻠﻌﻤﻞ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﺑﲔ ﲡﺴﺪ ﺍﳉﻦ ﰲ
ﺍﳉﻨﺔ ﻟﻠﺘﻤﺘﻊ ﺑﻨﻌﻴﻤﻬﺎ ﺍﳊﺴﻲ ،ﻫﻮ ﺃﻥﹼ ﲡﺴﺪ ﺍﳉﻦ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻻ ﳚﻌﻠﻬﻢ ﳝﻠﻜﻮﻥ ﺍﳌﺸﻴﺌﺔ
) ﻛﻤﺎ ﺭﺃﻳﻨﺎ ( ،ﻓﻬﻢ ﻛﺎﻷﺳﺒﺎﺏ ﻟﻴﺴﻮﺍ ﻓﺎﻋﻠﲔ ﻋﻦ ﺇﺭﺍﺩﺓ ﻣﺴﺒﻘﺔ ..ﺑﻴﻨﻤﺎ ﲡﺴﺪ ﺍﳉـﻦ ﰲ
ﺍﳉﻨﺔ ﻟﻠﺘﻤﺘﻊ ﺑﻨﻌﻴﻤﻬﺎ ﺍﳊﺴﻲ ،ﻫﻮ ﺑﺈﺭﺍﺩﻢ ،ﻭﻟﺘﺴﺨﲑ ﺍﻟﻨﻌﻴﻢ ﻟﻠﺘﻤﺘﻊ ﺑﻪ ،ﻭﺑﺎﻟﺘﺎﱄ ﳝﻠﻜﻮﻥ
) ﰲ ﺍﻵﺧﺮﺓ ( ﺍﳌﺸﻴﺌﺔ ..
..ﻭﺇﻋﺎﺩﺓ ﺍﳋﻠﻖ ﲟﺎﻫﻴﺔ ﺟﺪﻳﺪﺓ ﰲ ﺍﻵﺧﺮﺓ ،ﻣﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﺘﻮﻗﹼﻔﺔﹰ ﻋﻠﻰ ﻋﺎﳌﻲ ﺍﻹﻧﺲ
ﻭﺍﳉﻦ .. ﻓﻜﻞﱡ ﻣﺎ ﻳﻌﺎﺩ ﺧﻠﻘﻪ ﰲ ﺍﻵﺧﺮﺓ ﻳﻜﻮﻥ ﲟﺎﻫﻴﺔ ﺟﺪﻳﺪﺓ ،ﻭﻟﺬﻟﻚ ﻣﻬﻤـﺎ ﺣﺎﻭﻟﻨـﺎ
ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﺎ ﺃﹸﺧﻔﻲ ﻷﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﻧﻌﻴﻢ ،ﻻ ﻧﺴﺘﻄﻴﻊ ﺫﻟﻚ ،ﻷﻧﻪ ﳐﻠﻮﻕ ﻴﺌﺔ
ﲣﺘﻠﻒ ﻋﻤﺎ ﻧﻌﻠﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ..
) ] ( tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Lä!#t“y_ &ûãüôãr& Ío§•è% `ÏiB Mçlm; u’Å"÷zé& !$¨B Ó§øÿtR ãNn=÷ès? Ÿxsùﺍﻟﺴﺠﺪﺓ
[ ١٧ :
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢١٠ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻓﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ) ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﻣﺎﺀ ﺍﻵﺧﺮﺓ ( ﻫﻮ ﻣﺎﺀٌ ﺁﺳﻦ ، ﻭﻟﱭ ﺍﻟﺪﻧﻴﺎ ﻳﺘﻐﻴﺮ ﻃﻌﻤـﻪ ،
ﺑﻴﻨﻤﺎ ﻟﱭ ﺍﻵﺧﺮﺓ ﻻ ﻳﺘﻐﻴﺮ ﻃﻌﻤﻪ ..ﻭﻛﻞﱡ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ
..
óO©9 &ûtù©9 `ÏiB Ö•»pk÷Xr&ur 9`Å™#uä ÎŽö•xî >ä!$¨B `ÏiB Ö•»pk÷Xr& !$pkŽÏù ( tbqà)-GßJø9$# y‰Ïããr ÓÉL©9$# Ïp¨Ypgø:$# ã@sW¨B )
] ( ( ’y"|Á•B 9@|¡tã ô`ÏiB Ö•»pk÷Xr&ur tûüÎ/Ì•»¤±=Ïj9 ;o©%©! 9•÷Hs~ ô`ÏiB Ö•»pk÷Xr&ur ¼çmßJ÷èsÛ ÷Ž¨•tótGtƒﳏﻤﺪ [ ١٥ :
ﻭﻟﺬﻟﻚ ﺣﻴﻨﻤﺎ ﻳﺮﺯﻕ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﺭﺯﻕﹴ ،ﳛﺴﺒﻮﻧﻪ ﳑﺎ ﺭﺯﹺﻗﹸﻮﺍ ﻣﻦ ﻗﺒﻞ ،ﻷﻧﻪ ﻣﺘﺸﺎﺑﻪ
ﰲ ﺍﻟﺸﻜﻞ ..ﻭﻟﻜﻨﻪ ﳐﺘﻠﻒ ﰲ ﺍﳌﺎﻫﻴﺔ ﻭﺍﻟﻄﻌﻢ ..
$ygÏFøtrB `ÏB “Ì•øgrB ;M»¨Yy_ öNçlm; ¨br& ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãYtB#uä šúïÏ%©!$# ÎŽÅe³o0ur )
¾ÏmÎ/ (#qè?é&ur ( ã@ö6s% `ÏB $oYø%Η①“Ï%©!$# #x‹»yd (#qä9$s% $]%ø—Íh‘ ;ot•yJrO `ÏB $pk÷]ÏB (#qè%Η①$yJ¯=à2 ( ã•»yg÷RF{$#
] ( ( $YgÎ7»t±tFãBﺍﻟﺒﻘﺮﺓ [ ٢٥ :
..ﻭﺍﻻﺧﺘﻼﻑ ﺑﲔ ﻧﻮﺍﻣﻴﺲ ﺍﻟﺪﻧﻴﺎ ﻭﻧﻮﺍﻣﻴﺲ ﺍﻻﺧﺮﺓ ﻳﻄﺎﻝ ﺣﱴ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻭﺟﻴـﺔ ،
ﻓﻠﻘﺎﺀ ﺍﻟﺰﻭﺟﻴﺔ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﺑﲔ ﺃﻫـﻞ ﺍﳉﻨـﺔ
ﻭﺃﺯﻭﺍﺟﻬﻢ ..
..ﻓﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ،ﺳﺘﺰﻭﺝ – ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ –
ﲜﺴﺪ ﻳﺨﻠﹶﻖ ﳍﺎ ﰲ ﺍﻵﺧﺮﺓ ] ( ôMy_Íirã— â¨qàÿ‘Z9$# #sŒÎ)ur ) :ﺍﻟﺘﻜﻮﻳﺮ ، [ ٧ :ﻭﻫﺬﺍ ﺍﳉﺴﺪ ﻟﻪ
ﻣﺎﻫﻴﺘﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺟﺴﺪ ﺍﻟﺪﻧﻴﺎ ،ﻓﻬﻮ ﳐﻠﻮﻕ ﻭﻓﻖ ﻣﻌﻴﺎﺭﹴ ﻟﻪ ﺗﻌﻠﹼﻘﻪ ﺑﻨﺘﻴﺠﺔ ﺍﻟﻌﻤﻞ ﺍﻟﱵ ﺧﺮﺝ
ﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ..
..ﻛﹸﻨﺎ ﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻷﻋﻀﺎﺀ ﺍﳉﻨﺴﻴﺔ – ﲟﺎﻫﻴﺘﻬﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ – ﻇﻬﺮﺕ ﻵﺩﻡ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﻧﺘﻴﺠﺔ ﺍﳋﻄﻴﺌﺔ ﻭﺑﻌﺪ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺟﻨﺔ ﺍﻻﺧﺘﺒـﺎﺭ ..ﻓﺠﺴـﺪ ﺁﺩﻡ
ﻭﺟﺴﺪ ﺯﻭﺟﻪ ﻗﺒﻞ ﺗﻠﻚ ﺍﳋﻄﻴﺌﺔ ﱂ ﺗﻈﻬﺮ ﻓﻴﻬﻤﺎ ﺍﻟﺴﻮﺀﺓ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﺎﻫﻴﺔ ﺍﳉﻨﺴـﻴﺔ ﻵﺩﻡ
ﻭﺯﻭﺟﻪ ﻗﺒﻞ ﺍﳍﺒﻮﻁ ﺍﳉﺴﺪﻱ ﲣﺘﻠﻒ ﻋﻤﺎ ﻫﻲ ﻋﻠﻴﻪ ﺍﻵﻥ ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻠﺒﺸـﺮ ..ﻓﺎﻟﺴـﻮﺀﺓﹸ
٢١١ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﺔ ﺑﲔ ﻭﺑﺎﻟﺘﺎﱄ ﻓﻠﻘﺎﺀ ﺍﻟﺰﻭﺟﻴ، ﻟﻴﺴﺖ ﻛﺬﻟﻚ ﰲ ﺍﻵﺧﺮﺓ، ﺍﻟﻈﺎﻫﺮﺓ ﻟﻺﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ
.. ﺔ ﺍﻟﱵ ﲢﺪﺙ ﰲ ﺍﻟﺪﻧﻴﺎﺔ ﻭﺃﺯﻭﺍﺟﻬﻢ ﻟﻴﺲ ﺑﺎﻵﻟﻴﺃﻫﻞ ﺍﳉﻨ
ﻋﻨﻪ ﰲ ﳜﺘﻠﻒ، ﺑﻞ ﺇﻥﹼ ﺍﻟﺘﻤﺎﻳﺰ ﺑﲔ ﺍﻷﻧﻮﺛﺔ ﻭﺍﻟﺬﻛﻮﺭﺓ ﺍﻟﺬﻱ ﻧﻌﻠﻤﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ..
ﻟـﻴﺲ، ﻭﻣﻔﻬﻮﻡ ﺍﻟﻄﻤﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻮﺭ ﰲ ﺍﻵﺧـﺮﺓ.. ﺍﻵﺧﺮﺓ
.. ﻛﻤﻔﻬﻮﻡ ﺍﻟﻠﻘﺎﺀ ﺍﳉﻨﺴﻲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ
ÏäIw#uä Äd“r'Î6sù ÇÎÍÈ 5b#yŠ Èû÷ütF¨Zyfø9$# Óo_y_ur 4 5-uŽö9tGó™Î) ô`ÏB $pkß]ͬ!$sÜt/ ¤\ã•èù 4’n?tã tûüÏ«Å3-GãB )
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$yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù ÇÎÑÈ ãb%y`ö•yJø9$#ur ßNqè%$u‹ø9$# £`æh¯Rr(x. ÇÎÐÈ Èb$t/Éj‹s3è? $yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù
ÏäIw#uä Äd“r'Î6sù ÇÐËÈ ÏQ$u‹Ïƒø:$# ’Îû ÔNºu‘qÝÁø)¨B Ö‘qãm ÇÐÊÈ Èb$t/Éj‹s3è? $yJä3În/u‘ ÏäIw#uä Äd“r'Î6sù )
[ ٧٤ – ٧١ : ( ] ﺍﻟﺮﲪﻦAb!%y` Ÿwur öNßgn=ö6s% Ó§RÎ) £`åk÷ZÏJôÜtƒ óOs9 ÇÐÌÈ Èb$t/Éj‹s3è? $yJä3În/u‘
ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻣـﻦ، ﺔﺟﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﲝﻮﺭﹴ ﰲ ﺍﳉﻨﺰﻭﺔ ﺍﻟﺬﻳﻦ ﻳ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺄﻫﻞ ﺍﳉﻨ..
ﻟﻴﺲ، ﺔ ﺑﺘﻠﻚ ﺍﳊﻮﺭ ﻓﺎﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐﹼ ﺍﶈﻴﻂ ﺑﻌﺒﺎﺭﺓ ﺗﺰﻭﻳﺞ ﺃﻫﻞ ﺍﳉﻨ.. ﺫﻛﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺇﻧﺎﺛﻬﺎ
.. ﺔ ﺩﻭﻥ ﺍﻹﻧﺎﺙﺻﺎﹰ ﺑﺎﻟﺬﻛﻮﺭ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨ ﺧﺎ
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[ ٥٦ – ٥١ : ( ] ﺍﻟﺪﺧﺎﻥÉOŠÅspgø:$#
٢١٢ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
öNåk›5u‘ óOßg9s%urur ÷Làiš/u‘ öNßg9s?#uä !$yJÎ/ tûüÎgÅ3»sù ÇÊÐÈ 5OŠÏètRur ;M»¨Zy_ ’Îû tûüÉ)-GßJø9$# ¨bÎ) )
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šúüÎ=Î7»s)tGãB $pköŽn=tæ tûüÏ«Å3-G•B ÇÊÎÈ 7ptRqàÊöq¨B 9‘çŽß 4’n?tã ÇÊÍÈ tûïÌ•ÅzFy$# z`ÏiB ×@‹Î=s%ur ÇÊÌÈ tû,Î!¨rF{$#
žw ÇÊÑÈ &ûüÏè¨B `ÏiB <¨ù(x.ur t,ƒÍ‘$t/r&ur 5>#uqø.r'Î/ ÇÊÐÈ tbrà$©#sƒ’C ×bºt$ø!Ír öNÍköŽn=tã ß$qäÜtƒ ÇÊÏÈ
tbqåktJô±o„ $£JÏiB 9Žö•sÛ ÉOøtm:ur ÇËÉÈ šcr玨•y‚tGtƒ $£JÏiB 7pygÅ3»sùur ÇÊÒÈ tbqèùÍ”\ムŸwur $pk÷]tã tbqã㣉|Áãƒ
Ÿw ÇËÍÈ tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Lä!#t“y_ ÇËÌÈ ÈbqãZõ3yJø9$# Çuä9÷s•=9$# È@»sVøBr(x. ÇËËÈ ×ûüÏã î‘qãmur ÇËÊÈ
[ ٢٦ – ١٠ : ( ] ﺍﻟﻮﺍﻗﻌﺔ$VJ»n=y™ $VJ»n=y™ WxŠÏ% žwÎ) ÇËÎÈ $¸J‹ÏOù's? Ÿwur #Yqøós9 $pkŽÏù tbqãèyJó¡o„
( &ûüÏã A‘qçt¿2 Oßg»uZô_¨ry—ur ) ﺔﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴ ﺇﻧ..
ﻟﻴﺲ ﺧﺎ، ( ×ûüÏã î‘qãmur ) ، ( ÏQ$u‹Ïƒø:$# ’Îû ÔNºu‘qÝÁø)¨B Ö‘qãm ) ،
ﺻﺎﹰ ﺑﺎﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ
ﻭﺑﺎﻟﺘـﺎﱄ ﻓﻜـ ﹼﻞ، ﻘﻮﻥ ﻭﺍﻟﻨﺴﺎﺀﺔ ﻳﺪﺧﻠﻬﺎ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺘﺎﺑﻘﲔ ﰲ ﺍﳉﻨﻘﲔ ﻭﺍﻟﺴ ﻓﻤﺮﺗﺒﺔ ﺍﳌﺘ،
ﺔ ﺫﻛﻮﺭﺍﹰ ﻛﺎﻧﻮﺍ ﺃﻡ ﺗﺘﻌﻠﹼﻖ ﺑﺄﺻﺤﺎﺏ ﻣﺮﺍﺗﺐ ﺍﳉﻨ، ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﶈﻴﻄﺔ ﺑﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺰﻭﻳﺞ ﺑﺎﳊﻮﺭ
.. ﺇﻧﺎﺛﺎﹰ
ﺇﻟﻴﻪ ﺑﺄﻥﹼ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻟﻴﺴﺖ ﺇﻧﺎﺛﺎﹰ – ﻋﻠﻰ ﻏﺮﺍﺭ ﺇﻧﺎﺙﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺻﺤﺆﻛﹼﺪﺎ ﻳﻤﻣ ﻭ..
ﻛﻤﺎ، ﺔﺔ ﺣﺼﺮﺍﹰ ﺩﻭﻥ ﺍﻹﻧﺎﺙ ﺍﻟﺪﺍﺧﻼﺕ ﰲ ﺍﳉﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﺬﻛﻮﺭ ﺍﳉﻨﺟﺰﻭﺍﻟﺪﻧﻴﺎ – ﻳ
، ( ﻴﻨﺎﹰ ﺣﻮﺭﺍﹰ ﻋﻢﺎﻫﻨﺟﻭﻭﺯ ) : ﺫﻟﻚ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞﺆﻛﹼﺪﺎ ﻳ ﳑ، ﻫﻢ ﺍﻟﻜﺜﲑﻭﻥﻳﺘﻮ
٣٧ : ( ] ﺍﻷﺣﺰﺍﺏ$ygs3»oYô_¨ry— #\•sÛur $pk÷]ÏiB Ó‰÷ƒy— 4Ó|Ós% $£Jn=sù ) : ﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃﺑﺼﻴﻐﺔ ﻣﺸﺎ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢١٣ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻭﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ ،ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻌﺮﺽ ﳌﺴﺄﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ ،
ﺍﻟﱵ ﳍﺎ ﺗﺄﺛﲑ ﰲ ﻣﺼﲑ ﺑﻌﺾ ﺍﳌﻜﻠﹼﻔﲔ ،ﻭﺍﻟﱵ ﻳﻨﺘﻬﻲ ﺗﺄﺛﲑﻫﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳉﻨـﺔ ﺃﻭ ﺇﱃ
ﺍﻟﻨﺎﺭ ..
..ﻟﻘﺪ ﰎﹼ ﺗﺸﻮﻳﻪ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ ) ﻣﻦ ﻗﺒﻞ ﺍﻟﻜﺜﲑﻳﻦ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻭﺻﻴﺎﺀ
ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ( ﺑﺘﺼﻮﻳﺮﻫﺎ ﻭﺳﺎﻃﺔ ﻛﻮﺳﺎﻃﺔ ﺍﻟﺒﺸﺮ ،ﺩﻭﻥ ﻣﻌﻴﺎﺭ ﺣﻖ ﺃﻭ ﻋـﺪﻝ ..
ﻓﺎﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﻲ ﻭﻣﻦ ﺍﳌﻘﺼﺮﻳﻦ ﰲ ﻋﺒﺎﺩﻢ ﷲ ﺗﻌﺎﱃ ،ﻭﻣـﻦ ﻧﺎﺷـﺮﻱ
ﺍﻟﻔﺴﺎﺩ ،ﻳﺘﻜﻠﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﲝﺠﺔ ﺃﻧﻬﻢ ﻣﺴﻠﻤﻮﻥ ..
ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ) ﰲ ﻛﺘﺐ ﺍﻟﺼﺤﺎﺡ ( ﺍﻟﱵ ﺗﻨﺎﻗﺾ ﺩﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ
ﻣﻨﺎﻗﻀﺔ ﺻﺮﳛﺔ ،ﺗﻌﻄﻴﻬﻢ ﺣﻴﺜﻴﺎﺕ ﻫﺬﺍ ﺍﻟﺘﻮﺍﻛﻞ ..ﻟﺬﻟﻚ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﺱ ﻣﺴﺄﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ
ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺮﻯ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺣﺪﻭﺩﻫﺎ ..
..ﻭﻟﻨﺒﺪﺃ ﺑﻮﺿﻊ ﻣﺎ ﲢﻤﻠﻪ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﻣﻌﺎﻥ ﻭﺩﻻﻻﺕ ،ﰲ ﻣﻌﻴﺎﺭ ﺍﻟﻘـﺮﺁﻥ
ﺍﻟﻜﺮﱘ ،ﻛﺨﻄﻮﺓ ﳓﻮ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ،ﻭﳓﻮ ﺗﱰﻳﻬﻬﺎ ﻋﻤﺎ ﺃﹸﻟﺼﻖ ﺎ ﻣﻦ ﺍﻓﺘﺮﺍﺀٍ ﻋﻠﻰ
ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺭﺳﻮﻟﻪ .. r
] – [ ١ﺇﻥﹼ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺷﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ rﻫﻲ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ ،ﺍﻋﺘﻤـﺎﺩﺍﹰ
ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ ،ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ – ﺣﺪﻳﺚ ) : ( ٢٣٥٩
ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ – ﺣﺪﻳﺚ ) : ( ٤١١٤
ﻣﺴﻨﺪ ﺃﲪﺪ – ﺣﺪﻳﺚ ) : ( ١٢٧٤٥
٢١٥ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
y“Ì“øgs†ur (#qè=ÏHxå $yJÎ/ (#q䫯»y™r& tûïÏ%©!$# y“Ì“ôfu‹Ï9 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ¬!ur )
] ( 4 zNuH©>9$# žwÎ) |·Ïmºuqxÿø9$#ur ÉOøOM}$# uŽÈµ¯»t6x. tbqç7Ï^tGøgs† tûïÏ%©!$# ÇÌÊÈ Óo_ó¡çtø:$$Î/ (#qãZ|¡ômr& tûïÏ%©!$#
[ ٣٢ – ٣١ : ﺍﻟﻨﺠﻢ
ـﺎ ﺳـﻴﺌﺎﺗﻨﺎ ﺇﻥﻜﻔﱢﺮ ﻋﻨﺘﲔ – ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﻨﺎ ﻧﺮﻯ – ﰲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺇﻧ
.. ﻭﺃﻥﹼ ﺍﻟﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﺑﺎﳊﺴﲎ ﻫﻢ ﺍﻟﺬﻳﻦ ﳚﺘﻨﺒﻮﻥ ﻛﺒﺎﺋﺮ ﺍﻹﰒ، ﻨﻬﻰ ﻋﻨﻪﺍﺟﺘﻨﺒﻨﺎ ﻛﺒﺎﺋﺮ ﻣﺎ ﻧ
ﻱ ﺇﱃ ﻋـﺪﻡ ﺗﻜﻔـﲑ ﻳـﺆﺩ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺍﻟﻮﻗﻮﻉ ﰲ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻮﺑﺔ ﺍﳌﻘﺒﻮﻟﺔ
.. ﺍﻟﺬﻳﻦ ﺳﻴﺠﺰﻳﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ، ﻭﺇﱃ ﺳﺎﺣﺔ ﺍﻟﺬﻳﻦ ﺃﺳﺎﺅﻭﺍ ﲟﺎ ﻋﻤﻠﻮﺍ، ﺍﻟﺴﻴﺌﺎﺕ
.. ﻣﻘﺒﻮﻟﺔﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﺩﻭﻥ ﺗﻮﺑﺔﻭﻫﺬﺍ ﻳﺘﻌﺎﺭﺽ ﲤﺎﻣﺎﹰ ﻣﻊ ﻛﻮ
، ﻣﻘﺒﻮﻟﺔ ﺇﻥ ﻣﺎﺗﻮﺍ ﺩﻭﻥ ﺗﻮﺑﺔ، ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﹼ ﻣﺮﺗﻜﱯ ﺍﻟﻜﺒﺎﺋﺮﺒﻴ] ﺏ [ – ﻳ
ـﺪﻳﻦ ﺃﻡ ﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻮﺣ، ﻢ ﻓﺴﻴﺨﻠﺪﻭﻥ ﰲ ﺟﻬﻨ، ﻢﻢ ﻋﻠﻰ ﺣﺴﻨﺎﻭﺭﺟﺤﺖ ﺳﻴﺂ
.. ﺃﻡ ﻣﻦ ﻏﲑﻫﻢr ﺪﺔ ﳏﻤ ﻭﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻣ، ﺪﻳﻦﻣﻦ ﻏﲑ ﺍﳌﻮﺣ
ß`»sÜø‹¤±9$# çmäܬ6y‚tFtƒ ”Ï%©!$# ãPqà)tƒ $yJx. žwÎ) tbqãBqà)tƒ Ÿw (#4qt/Ìh•9$# tbqè=à2ù'tƒ šúïÏ%©!$# )
4 (#4qt/Ìh•9$# tP§•ymur yìø‹t7ø9$# ª!$# ¨@ymr&ur 3 (#4qt/Ìh•9$# ã@÷WÏB ßìø‹t7ø9$# $yJ¯RÎ) (#þqä9$s% öNßg¯Rr'Î/ y7Ï9ºsŒ 4 Äb§yJø9$# z`ÏB
yŠ$tã ïÆtBur ( «!$# ’n<Î) ÿ¼çnã•øBr&ur y#n=y™ $tB ¼ã&s#sù 4‘ygtFR$$sù ¾ÏmÎn/§‘ `ÏiB ×psàÏãöqtB ¼çnuä!%y` `yJsù
¼ã&s!ur $yg‹Ïù #V$Î#»yz #·‘$tR ã&ù#Åzô‰ãƒ ¼çnyŠr߉ãn £‰yètGtƒur ¼ã&s!qß™u‘ur ©!$# ÄÈ÷ètƒ ÆtBur )
] ( ÑúüÎg•B ÑU#x‹tãﺍﻟﻨﺴﺎﺀ [ ١٤ :
) ¼çmuZyès9ur Ïmø‹n=tã ª!$# |=ÅÒxîur $pkŽÏù #V$Î#»yz ÞO¨Yygy_ ¼çnät!#t“yfsù #Y‰ÏdJyètG•B $YYÏB÷sãB ö@çFø)tƒ `tBur
ô‰Ågs† Ÿwur ¾ÏmÎ/ t“øgä† #[äþqß™ ö@yJ÷ètƒ `tB 3 É=»tGÅ6ø9$# È@÷dr& Çc’ÎT$tBr& Iwur öNä3Íh‹ÏR$tBr'Î/ }§øŠ©9 )
] ( #ZŽ•ÅÁtR Ÿwur $wŠÏ9ur «!$# Èbrߊ `ÏB ¼çms9ﺍﻟﻨﺴﺎﺀ [ ١٢٣ :
ô`ÏB «!$# z`ÏiB Mçlm; $¨B ( ×'©!ÏŒ öNßgà)ydö•s?ur $ygÎ=÷WÏJÎ/ ¥pt¤ÍhŠy™ âä!#t“y_ ÏN$t«ÍhŠ¡¡9$# (#qç7|¡x. z`ƒÏ%©!$#ur )
öNèd ( Í‘$¨Z9$# Ü=»ptõ¾r& y7Í´¯»s9'ré& 4 $¸JÎ=ôàãB È@ø‹©9$# z`ÏiB $YèsÜÏ% óOßgèdqã_ãr ôMuŠÏ±øîé& !$yJ¯Rr(x. ( 5OϹ%tæ
] ﺝ [ – ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) &( Í‘$¨Z9$# ’Îû `tB ä‹É)Zè? |MRr'sùr& É>#x‹yèø9$# èpyJÎ=x. Ïmø‹n=tã ¨,ym ô`yJsùr
] ﺍﻟﺰﻣﺮ ، [ ١٩ :ﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ ﺍﻟﺬﻳﻦ ﺣﻘﹼﺖ ﻋﻠﻴﻬﻢ ﻛﻠﻤﺔ ﺍﻟﻌﺬﺍﺏ – ﻭﻣﻨﻬﻢ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺃﻫـﻞ
ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ – ﻣﻮﺣﺪﻳﻦ ﻛﺎﻧﻮﺍ ﺃﻡ ﻏﲑ ﻣﻮﺣﺪﻳﻦ ،ﻻ ﻳﻨﻘﺬﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌـﺬﺍﺏ
ﺣﱴ ﺍﻟﺮﺳﻮﻝ .. r
] ﺩ [ – ﻗﻮﻟﻪ ﺗﻌﺎﱃ ] ( 9‘$|ÁRr& ô`ÏB tûüÏJÎ=»©à=Ï9 $tBur ) ..ﺁﻝ ﻋﻤﺮﺍﻥ ، [ ١٩٢ :ﻭﻗﻮﻟﻪ
ﺗﻌﺎﱃ ] ( äí$sÜム8ì‹Ïÿx© Ÿwur 5OŠÏHxq ô`ÏB tûüÏJÎ=»©à=Ï9 $tB ) ..ﻏﺎﻓﺮ ، [ ١٨ :ﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﹼ
ﺍﻟﻈﺎﳌﲔ ﻣﺎ ﳍﻢ ﻣﻦ ﺃﻧﺼﺎﺭﹴ ،ﻭﻻ ﺷﻔﻴﻊ ﻳﻄﺎﻉ ..ﻭﻣﻌﻠﻮﻡ ﺃﻥﹼ ﺍﻟﻈﺎﱂ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻮﺣﺪﻳﻦ
،ﻭﻣﻦ ﺃﻱ ﺃﻣﺔ ، ﻭﻣﻦ ﺃﺗﺒﺎﻉ ﺃﻱ ﺩﻳﻦ ..
] ﻫـ [ – ﻣﺎ ﻧﺴﺐ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ، rﻣﻦ ﺃﻥﹼ ﺷﻔﺎﻋﺘﻪ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ –
ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻳﺮﺩﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..ﻓﻘﻴﺎﻡ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻜﺒﺎﺋﺮ ﻳﻮﺟﺐ ﻋﻠﻴﻬﻢ ﻋﻘﻮﺑـ ﹰﺔ
ﺃﻛﱪ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻏﲑﻫﻢ ﰲ ﺣﺎﻝ ﻗﻴﺎﻡ ﻏﲑﻫﻢ ﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﺫﺍـﺎ ..ﻓﺎﻟـﺬﻱ
ﻳﻌﺼﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻋﻠﻢﹴ ﲝﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻭﲝﻘﻴﻘﺔ ﻋﻘﻮﺑﺘﻬﺎ ،ﻋﻘﻮﺑﺘﻪ ﺃﻛﱪ ﳑﻦ ﻳﻌﺼﻴﻪ
ﻋﻦ ﻏﲑ ﻋﻠﻢ ..
..ﻭﻳﺒﻴﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥﹼ ﻋﻘﻮﺑﺔ ﺍﻟﻨﱯ – r ﻓﻴﻤﺎ ﻟﻮ ﰎﹼ ﻭﻗﻮﻉ ﺍﳋﻄـﺄ – ﻫـﻲ
ﺿﻌﻒ ﻏﲑﻩ ﻣﻦ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ،ﻷﻧﻪ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﳌﻨﻬﺞ ..
š•»oYø%sŒ`{ #]ŒÎ) ÇÐÍÈ ¸xŠÎ=s% $\«ø‹x© óOÎgøŠs9Î) ß`Ÿ2ö•s? £N‰Ï. ô‰s)s9 y7»oY÷G¬;rO br& Iwöqs9ur )
] ( #ZŽ•ÅÁtR $uZøŠn=tã y7s9 ߉ÅgrB Ÿw §NèO ÏN$yJyJø9$# y#÷èÅÊur Ío4quŠysø9$# y#÷èÅÊﺍﻹﺳﺮﺍﺀ [ ٧٥ – ٧٤ :
ﻭﻋﻘﻮﺑﺔ ﻧﺴﺎﺋﻪ – ﻓﻴﻤﺎ ﻟﻮ ﰎﹼ ﻭﻗﻮﻉ ﺍﳋﻄﺄ – ﻫﻲ ﺿﻌﻒ ﻏﲑﻫﻦ ﻣﻦ ﻧﺴﺎﺀ ﺍﳌﺴﻠﻤﲔ ،
ﻛﻮﻦ ﺃﻗﺮﺏ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ ..
4 Èû÷üxÿ÷èÅÊ Ü>#x‹yèø9$# $ygs9 ô#y軟Òム7poYÉi•t6•B 7pt±Ås»xÿÎ/ £`ä3ZÏB ÏNù'tƒ `tB ÄcÓÉ<¨Z9$# uä!$|¡ÏY»tƒ )
] ( #ZŽ•Å¡o„ «!$# ’n?tã y7Ï9ºsŒ šc%x.urﺍﻷﺣﺰﺍﺏ [ ٣٠ :
٢١٨ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
$ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur )
© ] ( tbrçŽ|ÇZムöNèd Ÿwur ×pyè»xÿxﺍﻟﺒﻘﺮﺓ [ ١٢٣ :
Ÿwur ÏmŠÏù ÓìøŠt/ žw ×Pöqtƒ u’ÎAù'tƒ br& È@ö7s% `ÏiB Nä3»oYø%y—u‘ $£JÏB (#qà)ÏÿRr& (#þqãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ )
] ( tbqãKÎ=»©à9$# ãNèd tbrã•Ïÿ»s3ø9$#ur 3 ×pyè»xÿx© Ÿwur ×'©#äzﺍﻟﺒﻘﺮﺓ [ ٢٥٤ :
ﺇﻧﻨﺎ ﻧﺮﻯ – ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ – ﻛﻴﻒ ﺗﻨﻔﻰ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺒﺪﺃﹸ ﻣﻘﺪﻣﺎﺗﻬﺎ ﰲ
ﺍﻵﺧﺮﺓ ،ﺑﺄﻗﻮﻯ ﺻﻴﻎ ﺍﻟﻨﻔﻲ .....ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺒﺪﺃﹸ ﻣﻘﺪﻣﺎﺗﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ﻻ ﻭﺟﻮﺩ ﳍﺎ ..
..ﺃﻣﺎ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺮﺑﻂ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﺮﺿﺎﻩ ،ﻭﺑﺎﺗﺨﺎﺫ ﺍﻟﻌﻬﺪ
ﻋﻨﺪﻩ ،ﻭﺑﺸﻬﺎﺩﺓ ﺍﳊﻖ ، ﻓﻬﻲ ﺗﺼﻮﺭ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺒﺪﺃ ﻣﻘﺪﻣﺎﺗﻬﺎ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻛﻤـﺎ
ﺳﻨﺮﻯ ﻻﺣﻘﺎﹰ ،ﻭﺗﺆﻛﹼﺪ ﺃﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ ﺗﻌﻮﺩ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺴﺎﺑﻘﺔ ،ﺃﻧﻪ ﻻ ﺗﻮﺟﺪ ﻧﻔﺲ ﺗﺴـﺘﻄﻴﻊ
ﺇﺳﻘﺎﻁ ﺍﻟﻌﻘﺎﺏ ﻋﻦ ﻧﻔﺲﹴ ﺃﹸﺧﺮﻯ ،ﻓﻠﻮ ﺍﺳﺘﻄﺎﻋﺖ ﺇﺳﻘﺎﻁ ﺍﻟﻌﻘﺎﺏ ﻋـﻦ ﻧﻔـﺲﹴ ﺃﹸﺧـﺮﻯ
ﻟﻜﺎﻧﺖ ﻗﺪ ﺃﺟﺰﺕ ﻋﻨﻬﺎ ﺷﻴﺌﺎﹰ ،ﻭﻟﻜﺎﻧﺖ ﻗﺪ ﻧﺼﺮﺎ ﻭﺷﻔﻌﺖ ﳍﺎ ،ﻭﻟﻜﺎﻥ ﰲ ﺍﻵﺧﺮﺓ ﻭﺟﻪ
ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺒﺪﺃﹸ ﻣﻘﺪﻣﺎﺗﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﲤﺎﻣﺎﹰ ﻣـﻊ ﺻـﻴﺎﻏﺔ ﻫـﺬﻩ
ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ..
] ﺏ [ – ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻌﻤﻞ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ..
) ] ( tbqè=yJ÷ès? óOçGYä. $yJÎ/ $ydqßJçGøOÍ‘ré& èp¨Yyfø9$# ãNä3ù=Ï? br& (#ÿrߊqçRurﺍﻷﻋﺮﺍﻑ [ ٤٣ :
..ﺇﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﻭﺍﻟﱵ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﺇﻻﹼ ﺍﻟﺮﺳﻮﻝ – rﻛﻤـﺎ
ﺭﺃﻳﻨﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﻳﺚ ) – ( ٦٩٥٦ﻫﻲ ﻣﺴﺄﻟﺔ ﻣﻌﻠﻮﻣﺔ ﻭﻣﻌﺮﻭﻓﺔ ﻭﻭﺣﻴﺪﺓ ،
ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺇﻻﹼ ﺷﺨﺺ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻨﱯ ﳏﻤﺪ ، rﻭﺑﺎﻟﺘﺎﱄ ﻫـﻲ ﻟﻴﺴـﺖ ﻧﻜـﺮﺓﹰ ،
ﻭﻟﻴﺴﺖ ﻣﺮﺗﺒﺔﹰ ﻣﺎ ﻣﻦ ﳎﻤﻮﻋﺔ ﻣﺮﺍﺗﺐ ..
..ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﻗﻴﻞ ﺇﻧﻬﺎ ﺗﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( #YŠqßJøt¤C $YB$s)tBﻓﻴﻬﺎ ،ﺗﺄﰐ ﺑﺼﻴﻐﺔ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ ،ﻭﱂ ﺗﺄﺕ ﺑﺼﻴﻐﺔ ﺍﳌﻌﺮﻓﺔ
ﺍﳌﻮﺻﻮﻓﺔ ..ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﹸﱪﻯ – ﺣﺴﺐ ﻣﺎ ﺗﻘﻮﻝ ﺍﻟﺮﻭﺍﻳﺎﺕ – ﺗﻨﺎﺳﺒﻬﺎ ﺍﻟﺼﻴﺎﻏﺔ ) ﻋﺴﻰ
ﺃﹶﻥﹾ ﻳﺒﻌﺜﹶﻚ ﺭﺑﻚ ﺍﳌﹶﻘﹶﺎﻡ ﺍﳌﹶﺤﻤﻮﺩ.. (
..ﻭﻟﺬﻟﻚ ..ﺣﱴ ﺍﻟﺬﻳﻦ ﺻﺎﻏﻮﺍ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳊﺎﻣﻠﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ] ﺍﳊﺪﻳﺚ ) :
( ٤٣٤٩ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ [ ،ﻭﻧﺴﺒﻮﻫﺎ ﺇﱃ ﺍﺑﻦ ﻋﻤﺮ ،ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﻘﻔﺰ ﻓﻮﻕ ﻫﺬﻩ
ﺍﳊﻘﻴﻘﺔ ﺍﻟﻠﻐﻮﻳﺔ ..ﻓﺎﻟﻌﺒﺎﺭﺓ ]] [[ ﰲ ﺍﳊـﺪﻳﺚ
ﺍﳌﺬﻛﻮﺭ ،ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..
..ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( #YŠqßJøt¤C $YB$s)tBﺗﺼﻮﺭ ﺩﺭﺟﺔ ﺑﻌﺜﻪ ، rﺍﳌﺮﺗﺒﻄﺔ ﲟﻘﺪﺍﺭ
) $YB$s)tB y7•/u‘ y7sWyèö7tƒ br& #Ó|¤tã y7©9 \'s#Ïù$tR ¾ÏmÎ/ ô‰¤fygtFsù È@ø‹©9$# z`ÏBur ﲰﻮ ﺩﺭﺟﺔ ﺠﺪﻩ :
.. ( #YŠqßJøt¤C
..ﻭﻟﺬﻟﻚ ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( #YŠqßJøt¤C $YB$s)tBﺗﻌﲏ ﺑﻌﺜـﻪ r
ﻣﻘﺎﻣﺎﹰ ﳏﺪﺩﺍﹰ ،ﻻ ﺛﺎﱐ ﻟﻪ ،ﻫﻮ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﹸﱪﻯ ﻟﻠﺒﺸﺮ ،ﻛﻤﺎ ﻫﻮ ﻭﺍﺭﺩ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ..
..ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﺍﻵﻥ ..ﻣﺎ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ؟ ..
..ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺸﻔﺎﻋﺔ ﻫﻮ ﺍﳉﺬﺭ ) :ﺵ ،ﻑ ،ﻉ ( ..ﻭﺩﻻﻻﺗﻪ ﺗﺪﻭﺭ ﺿـﻤﻦ
ﺇﻃﺎﺭ ﺧﻼﻑ ﺍﻟﻮﺗﺮ ،ﻭﺑﺎﻟﺘﺎﱄ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﺰﻭﺝ ..ﻭﺍﻟﺸﻔﺎﻋﺔ – ﻛﻤـﺎ ﺗﺴـﺘﻨﺒﻂ ﻣـﻦ
ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺵ ،ﻑ ،ﻉ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻫﻲ ﺍﳌﺰﺍﻭﺟﺔ ﺑﲔ ﺍﳌﹸـﺮﺍﺩ ﻭﺑـﲔ
ﻃﻠﺐﹺ ﲢﻘﻴﻘﻪ ..ﺃﻱ ﻫﻲ :ﻃﻠﺐ ﺍﻟﺸﺎﻓﻊ ﺑﺘﺤﻘﻴﻖ ﻣﺮﺍﺩ ﺍﳌﺸﻔﻮﻉ ﻟﻪ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٢٤ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﺍﻹﺭﺍﺩﺓ ﺗﺘﺤﻮﻝ ﺇﱃ ﻣﺸﻴﺌﺔ ) ﻭﺍﻗﻊﹴ ﻣﻠﻤﻮﺱ ( ﺑﺎﻟﻌﻤـﻞ ،ﻭﺑﺎﻷﺧـﺬ
ﺑﺎﻷﺳﺒﺎﺏ ،ﺃﻱ ﺑﺎﳌﺰﺍﻭﺟﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻌﻤﻞ ..ﺃﻣﺎ ﺣﻴﻨﻤﺎ ﻳﻔﻘﹶـﺪ ﺍﻟﻌﻤـﻞ ،ﻭﻻ ﻳﺆﺧـﺬ
ﺑﺄﺳﺒﺎﺏ ﲢﻘﻴﻖ ﺍﳌﹸﺮﺍﺩ ،ﻓﺈﻥﹼ ﺍﻹﺭﺍﺩﺓ ﻻ ﺗﺘﺤﻮﻝ ﺇﱃ ﻭﺍﻗﻊﹴ ﳏﺴﻮﺱ ) ﻣﺸﻴﺌﺔ ( ،ﻭﺗﺒﻘﻰ ﳎـﺮﺩ
ﻫﺪﻑ ﻭﻏﺎﻳﺔ ﰲ ﻧﻔﺲ ﺍﳌﹸﺮﻳﺪ ..
..ﻓﺎﻟﺸﻔﺎﻋﺔ ﻫﻲ ﻣﺰﺍﻭﺟﺔ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻄﻠﺐ ﻣﻨﻪ ﻭﺍﻟﺘﻮﺳﻞ ﺇﻟﻴﻪ ﺟﻞﹼ ﻭﻋﻼ
) ﺣﻴﺚ ﻳﻘﻮﻡ ﺑﺬﻟﻚ ﺍﻟﺸﺎﻓﻊ ( ،ﻣﻊ ﻣﺮﺍﺩ ﺍﳌﺸﻔﻮﻉ ﻟﻪ ،ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳌﺮﺍﺩ ،ﻷﻥﹼ ﺍﳌﺸﻔﻮﻉ
ﻟﻪ ﱂ ﻳﺰﺍﻭﹺﺝ ﺇﺭﺍﺩﺗﻪ ﻫﺬﻩ ﺑﺎﻟﻌﻤﻞ ﻭﺑﺎﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ..ﺇﺫﺍﹰ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻲ ﳌﻦ
ﻣﻠﻚ ﺇﺭﺍﺩﺓﹰ ﺧﻴﺮﺓ ﺻﺎﺩﻗﺔ ﻟﻠﻌﻤﻞ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ،ﻭﱂ ﺗﺴﻌﻔﻪ ﺍﻟﻈﺮﻭﻑ ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ
ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻋﻤﻞ ..
..ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺵ ،ﻑ ،ﻉ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻣﻦ ﻣﻨﻈﺎﺭ
ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ ﻟﺘﺪﺑﺮ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ] ( @@ä. ¾ÏmÎ/ $¨ZtB#uäﺁﻝ ﻋﻤﺮﺍﻥ ، [ ٧ :ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ
ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﲨﻴﻌﻬﺎ ﻣﻘﺪﻣﺎﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﻴﺲ ﰲ ﺍﻵﺧﺮﺓ ..
ﻭﰲ ﺍﻵﺧﺮﺓ ﻳﺘﻢ ﻗﺒﻮﻝ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ) ﻗﺒﻮﻝ ﻣﺰﺍﻭﺟﺔ ﺩﻋﺎﺀ ﺍﻟﺸﺎﻓﻊ ﻭﺗﻮﺳﻠﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ
ﺇﺭﺍﺩﺓ ﺍﳋﲑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ ،ﻣﻦ ﺃﺟﻞ ﺭﻓﻊ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻞ ﺍﳌﺄﺟﻮﺭ
( ،ﺃﻭ ﻳﺘﻢ ﻋﺪﻡ ﻗﺒﻮﳍﺎ ،ﻭﻛﻞﹼ ﺫﻟﻚ ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﺗﺘﻌﻠﹼﻖ ﺑﺼﺪﻕ ﺍﻹﺭﺍﺩﺓ – ﰲ ﺍﻟﺪﻧﻴﺎ –
ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ .....ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
) * ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB žwÎ) $º«ø‹x© öNåkçJyè»xÿx© ÓÍ_øóè? Ÿw ÏNºuq»yJ¡¡9$# ’Îû 77n=¨B `ÏiB /x.ur
..ﺇﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) * ( ÏNºuq»yJ¡¡9$# ’Îû 77n=¨B `ÏiB /x.urﺗﺼﻮﺭ ﻟﻨﺎ ﺑﻌﺾ ﺍﳌﻼﺋﻜﺔ
ﺍﻵﻥ ) ﻗﺒﻞ ﺍﻵﺧﺮﺓ ( ،ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ .....ﻭﺍﻷَﻭﱃ ﺑﺘﻔﺴﲑ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
، ( $º«ø‹x© öNåkçJyè»xÿx© ÓÍ_øóè? Ÿwﺃﻧﻬﺎ ﺗﻌﲏ ﺷﻔﺎﻋﺘﻬﻢ ﺍﻵﻥ ) ﻗﺒﻞ ﺍﻵﺧﺮﺓ ( ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٢٥ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
).`ÏB žwÎ ..ﻭﺣﱴ ﻟﻮ ﰎﹼ ﺳﺤﺐ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺇﱃ ﺍﻵﺧﺮﺓ ،ﻓﺈﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
( ،ﺳﺎﺣﺘﻬﺎ ﺍﻟﺪﻧﻴﺎ ﺣﺼﺮﺍﹰ ،ﻷﻧﻬﺎ ﺗﺼﻮﺭ ﻟﻨﺎ #ÓyÌö•tƒur âä!$t±o„ `yJÏ9 ª!$# tbsŒù'tƒ br& ω÷èt/
ﻣﻘﺪﻣﺎﺕ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ،ﻭﻣﻘﺪﻣﺎﺕ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻲ ﺣﺼﺮﺍﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ) ﺩﺍﺭ ﺍﻻﻣﺘﺤﺎﻥ (
،ﻷﻧﻬﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﻄﺎﻫﺮﺓ ﻟﻠﻤﺸﻔﻮﻉ ﳍﻢ ،ﻭﺍﻟﱵ ﺃﺭﺍﺩﻭﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ
ﺗﺮﲨﺘﻬﺎ ﺇﱃ ﻋﻤﻞﹴ ﺣﺴﻲ..
) )`yJÏ9 ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB žwÎ ..ﻓﹶﺴﺤﺐ ﻣﻘﺪﻣﺎﺕ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺇﱃ ﺍﻵﺧـﺮﺓ
„ ، ( #ÓyÌö•tƒur âä!$t±oﻳﺘﻨﺎﰱ ﻣﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﻨﻔﻲ ﺃﻱ ﺷﻔﺎﻋﺔ ﺗﺒﺪﺃ ﻣﻘﺪﻣﺎﺎ ﰲ ﺍﻵﺧﺮﺓ
ﻛﻤﺎ ﺭﺃﻳﻨﺎ ..
ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur )
] ( tbrã•|ÁZムöNèd Ÿwur ×Aô‰tã $pk÷]ÏBﺍﻟﺒﻘﺮﺓ [ ٤٨ :
$ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur )
© ] ( tbrçŽ|ÇZムöNèd Ÿwur ×pyè»xÿxﺍﻟﺒﻘﺮﺓ [ ١٢٣ :
Ÿwur ÏmŠÏù ÓìøŠt/ žw ×Pöqtƒ u’ÎAù'tƒ br& È@ö7s% `ÏiB Nä3»oYø%y—u‘ $£JÏB (#qà)ÏÿRr& (#þqãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ )
] ( tbqãKÎ=»©à9$# ãNèd tbrã•Ïÿ»s3ø9$#ur 3 ×pyè»xÿx© Ÿwur ×'©#äzﺍﻟﺒﻘﺮﺓ [ ٢٥٤ :
* ÓÍ_øóè? Ÿw ÏNºuq»yJ¡¡9$# ’Îû 77n=¨B `ÏiB /x.ur ..ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺗﻘﺪﻳﺮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
© ، ( #ÓyÌö•tƒur âä!$t±o„ `yJÏ9 ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB žwÎ) $º«ø‹x© öNåkçJyè»xÿxﻫﻮ ]] :ﻭﻛﻢ ﻣﻦ ﻣﻠﻚ
ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻻ ﻳﻨﻔﻊ ﺩﻋﺎﺅﻫﻢ ﻭﺗﻮﺳﻠﻬﻢ – ﺳﻮﺍﺀٌ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻡ ﰲ ﺍﻵﺧﺮﺓ – ﳌﺰﺍﻭﺟﺔ ﻫﺬﺍ
ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺳﻞ ﻣﻊ ﺇﺭﺍﺩﺓ ﺍﻟﺒﺸﺮ ﺍﳋﻴﺮﺓ ﺍﻟﱵ ﺃﺭﺍﺩﻭﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﻣﺰﺍﻭﺟﺘﻬﺎ ﻣﻊ
ﺍﻟﻌﻤﻞ ،ﻣﻦ ﺃﺟﻞ ﺭﻓﻊ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻞ ﺍﳌﺄﺟﻮﺭ ،ﺇﻻﹼ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﻳﺄﺫﻥ ﺍﷲ
ﺗﻌﺎﱃ ﺑﺄﻥ ﺗﺘﻢ ﻫﺬﻩ ﺍﳌﺰﺍﻭﺟﺔ ﳌﻦ ﻳﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺻﺪﻕ ﺇﺭﺍﺩﺗﻪ ،ﻭﻳﺮﺿﻰ ﻋﻦ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ
٢٢٦ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
، ( #ÓyÌö•tƒur âä!$t±o„ `yJÏ9 ) ﻬﺎ ﺃﻫﻞﹲ ﻟﺪﺧﻮﻝ ﺳﺎﺣﺔ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺿﺎﻩ ﻭﺑﺄﻧ، ﺍﻟﻄﺎﻫﺮﺓ
.. [[ ﻭﺑﺎﻟﺘﺎﱄ ﻟﺮﻓﻌﻬﺎ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳌﺸﻴﺌﺔ
.. ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ.. ﻣﺎﺕ ﻭﺍﻟﺸﻔﺎﻋﺔ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻛﻤﻘﺪ..
[ ٢٥٥ : ( ] ﺍﻟﺒﻘﺮﺓ4 ¾ÏmÏRøŒÎ*Î/ žwÎ) ÿ¼çny‰YÏã ßìxÿô±o„ “Ï%©!$# #sŒ `tB )
`ä3tƒ Zpy¥ÍhŠy™ Zpyè»xÿx© ôìxÿô±o„ `tBur ( $pk÷]ÏiB Ò=ŠÅÁtR ¼ã&©! `ä3tƒ ZpuZ|¡ym ºpyè»xÿx© ôìxÿô±o„ `¨B )
ô`ÏiB Nèdur 4Ó|Ós?ö‘$# Ç`yJÏ9 žwÎ) šcqãèxÿô±o„ Ÿwur öNßgxÿù=yz $tBur öNÍk‰É‰÷ƒr& tû÷üt/ $tB ãNn=÷ètƒ )
[ ٢٨ : ( ] ﺍﻷﻧﺒﻴﺎﺀtbqà)Ïÿô±ãB ¾ÏmÏGuŠô±yz
ﳛﺘﺎﺝ ﻓﻴﻬﺎ ﺍﳌﺸﻔﻮﻉ ﻟﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﻃﺎﻫﺮﺓ ﻟﻌﻤﻞ، ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺗﻨﻔﻊ ﰲ ﺍﻵﺧﺮﺓ..
.. ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ.. ( ﺃﺭﺍﺩﻫﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ) ﺩﺍﺭ ﺍﻟﻌﻤﻞ، ﺍﳋﲑ
[ ١٠٩ : (] ﻃﻪZwöqs% ¼çms9 zÓÅÌu‘ur ß`»oH÷q§•9$# ã&s! tbÏŒr& ô`tB žwÎ) èpyè»xÿ¤±9$# ßìxÿZs? žw 7‹Í´tBöqtƒ )
öNèdur Èd,ysø9$$Î/ y‰Íky- `tB žwÎ) spyè»xÿ¤±9$# ÏmÏRrߊ `ÏB šcqããô‰tƒ šúïÏ%©!$# à7Î=ôJtƒ Ÿwur )
[ ٨٦ : ( ] ﺍﻟﺰﺧﺮﻑtbqßJn=ôètƒ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٢٧ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ) ( #Y‰ôgtã Ç`»uH÷q§•9$# y‰ZÏã x‹sƒªB$# Ç`tB žwÎﰲ ﺍﻟﻨﺺ ﺍﻷﻭﻝ ،ﻳﺼﻮﺭ ﻟﻨﺎ
ﺍﻟﻌﻬﺪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻘﺪﻣﺎﺕ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺳﺎﺣﺘﻬﺎ ﺍﻟﺪﻧﻴﺎ ..ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ
) )y‰Íky- `tB žwÎ ﺗﻌﺎﱃ ) ) ( 4 ¼çms9 šcÏŒr& ô`yJÏ9 žwÎﰲ ﺍﻟﻨﺺ ﺍﻟﺜﺎﱐ ..ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
( tbqßJn=ôètƒ öNèdur Èd,ysø9$$Î/ﰲ ﺍﻟﻨﺺ ﺍﻟﺜﺎﻟﺚ ..
..ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻭﺍﻟﻈﺎﳌﻮﻥ ﻻ ﳝﻠﻜﻮﻥ ﺇﺭﺍﺩﺓ ﺧﲑﹴ ﰲ ﺣﻴﺎﻢ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﳌﻤﻜﻦ
ﻣﺰﺍﻭﺟﺘﻬﺎ ﻣﻊ ﺩﻋﺎﺀ ﺍﻟﺸﺎﻓﻌﲔ ،ﻓﺈﻧﻬﻢ ﻻ ﺗﻨﻔﻌﻬﻢ ﺍﻟﺸﻔﺎﻋﺔ ﺃﺑﺪﺍﹰ ..
) ] ( tûüÏèÏÿ»x© `ÏB $uZs9 $yJsù ÇÒÒÈ tbqãBÌ•ôfãKø9$# žwÎ) !$uZ¯=|Êr& !$tBurﺍﻟﺸﻌﺮﺍﺀ [ ١٠٠ – ٩٩ :
ãNÏèôÜçR à7tR óOs9ur ÇÍÌÈ tû,Íj#|ÁßJø9$# šÆÏB à7tR óOs9 (#qä9$s% ÇÍËÈ t•s)y™ ’Îû óOä3x6n=y™ $tB )
#Ó¨Lym ÇÍÏÈ ÈûïÏd‰9$# ÏQöqu‹Î/ Ü>Éj‹s3çR $¨Zä.ur ÇÍÎÈ tûüÅÒͬ!$sƒø:$# yìtB ÞÚqèƒwU $¨Zà2ur ÇÍÍÈ tûüÅ3ó¡ÏJø9$#
..ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ( ×Pöqtƒ u’ÎAù'tƒ br& È@ö7s% `ÏiBﻳﻌﲏ ﻳﻮﻡ ﺍﻵﺧﺮﺓ ..ﻭﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻻ ﺑﻴﻊ ﻳﺒﺪﺃ
ﻓﻴﻪ ، ( ÏmŠÏù ÓìøŠt/ žw ) :ﺑﻴﻨﻤﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺒﻴﻌﻮﻥ ..ﻭﻻ ﺧﻠﹼﺔ ﺗﺒﺪﺃ ﻓﻴﻪ ) :
، ( ×'©#äz Ÿwurﺑﻴﻨﻤﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﺍﳋﻠﹼﺔ ﺑﲔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺒﺸﺮ ..ﻓﺎﳋﻠﹼﺔ ﺗﺒﺪﺃ
ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺗﻨﺘﻬﻲ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻﹼ ﻟﻠﻤﺘﻘﲔ ..
٢٢٨ ﺔ ﺍﻟﻮﺟﻮﺩﻗﺼ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﻓﺎﷲ ﺗﻌﺎﱃ.. ( ×'©#äz Ÿwur ÏmŠÏù ÓìøŠt/ žw ) ﻤﺎﺛﻞ ﲤﺎﻣﺎﹰ ( ﻳ3 ×pyè»xÿx© Ÿwur ) ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ..
ﻓﺎﻟﺒﻴﻊ ﻭﺍﳋﻠﹼﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻣﺴﺎﺋﻞ ﺗﺒﺪﺃ، ﻭﻻ ﺧﻠﹼﺔﹲ ﻭﻻ ﺷﻔﺎﻋﺔﹲ ﺗﺒﺪﺃ ﰲ ﺍﻵﺧﺮﺓ ﻻ ﺑﻴﻊ.. ﻳﻘﻮﻝ
.. ﺎﹰ – ﻣﻦ ﻧﺘﺎﺋﺠﻬﺎ ﰲ ﺍﻵﺧﺮﺓ ﻭﻳﺴﺘﻔﻴﺪ ﺍﻹﻧﺴﺎﻥ – ﺇﳝﺎﻧﻴ، ﰲ ﺍﻟﺪﻧﻴﺎ
.. ﺎﻥ ﺍﻟﺘﺎﻟﻴﺎﻥ ﻳﺆﻛﱢﺪﺍﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔﺎﻥ ﺍﻟﻘﺮﺁﻧﻴ ﻭﺍﻟﻨﺼ..
ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur )
[ ٤٨ : ( ] ﺍﻟﺒﻘﺮﺓtbrã•|ÁZムöNèd Ÿwur ×Aô‰tã $pk÷]ÏB
$ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur )
[ ١٢٣ : ( ] ﺍﻟﺒﻘﺮﺓtbrçŽ|ÇZムöNèd Ÿwur ×pyè»xÿx©
Ÿwur @’Í<ur «!$# Âcrߊ `ÏB $olm; }§øŠs9 ôMt6|¡x. $yJÎ/ 6§øÿtR Ÿ@|¡ö6è? br& ÿ¾ÏmÎ/ ö•Åe2sŒur )
[ ٧٠ : ( ] ﺍﻷﻧﻌﺎﻡÓì‹Ïÿx©
[ ٤ : ( ] ﺍﻟﺴﺠﺪﺓtbrã•©.x‹tFs? Ÿxsùr& 4 ?ì‹Ïÿx© Ÿwur <c’Í<ur `ÏB ¾ÏmÏRrߊ `ÏiB Nä3s9 $tB )
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ ﻛﻤﺎ ﻳﺼﻔﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ – ﻻ ﻛﻤﺎ ﻟﹸـﺒﺲ
ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ – rﻫﻲ ﻣﺰﺍﻭﺟﺔ ﺍﻹﺭﺍﺩﺓ ﺍﳋﻴﺮﺓ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ ) ﻭﺍﻟﱵ ﺃﺭﺍﺩﻫـﺎ ﰲ ﺣﻴﺎﺗـﻪ
ﺍﻟﺪﻧﻴﺎ ( ،ﻣﻊ ﺩﻋﺎﺀ ﺍﻟﺸﺎﻓﻊ ﻭﻃﻠﺒﹺﻪ ﻏﻔﺮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ ،ﺃﻱ ﻣﻊ ﻃﻠﺐ ﺭﻓﻊ ﻫﺬﻩ
ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳌﺸﻴﺌﺔ ...ﻓﺼﺎﺣﺐ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﻋﺠﺰ ﻋﻦ ﲢﻘﻴﻘﻬﺎ ﺑﺎﻟﻌﻤﻞ ﻭﺑﺎﻷﺧﺬ
ﺑﺎﻷﺳﺒﺎﺏ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ..
..ﻭﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻓﻴﻬﺎ ،ﺑﺎﻟﻨﺴـﺒﺔ ﻟـﺒﻌﺾ
ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﻟﻨﺎﺭ ،ﻫﻲ ﻣﺴﺄﻟﺔﹲ ﻏﲑ ﻭﺍﺭﺩﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..ﻓﺒﻌﺪ ﺍﻧﺘـﻬﺎﺀ ﺍﳊﺴـﺎﺏ
ﻭﺳﻮﻕ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﺃﻫﻞ ﺍﳉﻨﺔ ﺇﱃ ﺍﳉﻨﺔ ،ﻳﺪﺧﻞ ﺍﳉﻤﻴﻊ ﺣﻴﺎﺓ ﺧﻠﻮﺩ ﻻ ﺗﻨﺘـﻬﻲ ،
ﻭﻻ ﺗﺘﺒﺪﻝ ﺑﺎﻧﺘﻘﺎﻝﹴ ﻣﻦ ﻧﺎﺭﹴ ﺇﱃ ﺟﻨﺔ ،ﻭﻻ ﻣﻦ ﺟﻨﺔ ﺇﱃ ﻧﺎﺭ ..
..ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺆﻛﹼﺪ ﺃﻥﹼ ﺃﻫﻞ ﺍﻟﻨﺎﺭ – ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ – ﻻ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ..
) ] ( Í‘$¨Y9$# z`ÏB tûüÅ_Ì•»y‚Î/ Nèd $tBur ( öNÍköŽn=tæ BNºuŽy£ym öNßgn=»yJôãr& ª!$# ÞOÎgƒÌ•ãƒ y7Ï9ºx‹x.
ﺍﻟﺒﻘﺮﺓ [ ١٦٧ :
×LìÉ)•B Ò>#x‹tã óOßgs9ur ( $pk÷]ÏB šúüÅ_Ì•»sƒ¿2 Nèd $tBur Í‘$¨Y9$# z`ÏB (#qã_ã•øƒs† br& šcr߉ƒÌ•ãƒ )
( ] ﺍﳌﺎﺋﺪﺓ [ ٣٧ :
..ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻨﻘﺴﻢ ﺍﳌﻜﻠﹼﻔﻮﻥ ﺇﱃ ﻓﺮﻳﻘﲔ ..ﻓﺮﻳﻖ ﺗﺜﻘﻞ ﻣﻮﺍﺯﻳﻨﺔ ،ﻭﻓﺮﻳﻖ ﲣـ
ﻒ
ﻣﻮﺍﺯﻳﻨﻪ ..ﻭﺍﻟﺬﻳﻦ ﺧﻔﹼﺖ ﻣﻮﺍﺯﻳﻨﻬﻢ ﻧﺘﻴﺠﺔ ﻏﻠﺒﺔ ﺷﻘﻮﻢ ﻋﻠﻴﻬﻢ ) ﺗﻠﻚ ﺍﻟﺸﻘﻮﺓ ﺍﻟـﱵ ﺃﺩﺕ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٠ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﻢ ﰲ ﺣﻴﺎﻢ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻟﻀﻼﻝ ( ﻳﻄﻠﺒﻮﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ..ﻭﻳﺄﺗﻴﻬﻢ ﺍﻟﺮﺩ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ
،ﻻ ﻛﻤﺎ ﻳﺮﻳﺪﻭﻥ ..
`yJsù ÇÊÉÊÈ šcqä9uä!$|¡tFtƒ Ÿwur 7‹Í³tBöqtƒ óOßgoY÷•t/ z>$|¡Sr& Ixsù Í‘q•Á9$# ’Îû y‡ÏÿçR #sŒÎ*sù )
š•Í´¯»s9'ré'sù ¼çmãZƒÎ—ºuqtB ôM¤ÿyz ïÆtBur ÇÊÉËÈ šcqßsÎ=øÿßJø9$# ãNèd y7Í´¯»s9'ré'sù ¼çmãZƒÎ—ºuqtB ôMn=à)rO
$pkŽÏù öNèdur â‘$¨Y9$# ãNßgydqã_ãr ßxxÿù=s? ÇÊÉÌÈ tbrà$Î#»yz zN¨Yygy_ ’Îû öNßg|¡àÿRr& (#ÿrçŽÅ£yz tûïÏ%©!$#
$uZ-/u‘ (#qä9$s% ÇÊÉÎÈ šcqç/Éj‹s3è? $pkÍ5 OçFZä3sù ö/ä3ø‹n=tæ 4’n?÷Gè? ÓÉL»tƒ#uä ô`ä3s? öNs9r& ÇÊÉÍÈ šcqßsÎ=»x.
$¯RÎ*sù $tRô‰ãã ÷bÎ*sù $pk÷]ÏB $oYô_Ì•÷zr& !$oY-/u‘ ÇÊÉÏÈ šúüÏj9!$|Ê $YBöqs% $¨Zà2ur $uZè?uqø)Ï© $uZøŠn=tã ôMt7n=xî
] ( ÈbqßJÏk=s3è? Ÿwur $pkŽÏù (#qä«|¡÷z$# tA$s% ÇÊÉÐÈ šcqßJÎ=»sßﺍﳌﺆﻣﻨﻮﻥ [ ١٠٨ – ١٠١ :
ﻓﺄﻫﻞ ﺟﻬﻨﻢ ﺳﻴﺨﻠﺪﻭﻥ) * ( ﻓﻴﻬﺎ ﳎﺮﺩ ﻣﺎ ﺩﺧﻠﻮﺍ ﺃﺑﻮﺍﺎ ،ﻭﻻ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ﺃﺑـﺪﺍﹰ ..
ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨﺔ ..
)*(
-ﺑﻴﻨﺖ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ،ﻭﺣﺴﺐ ﺍﻷﲜﺪﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﳌﻜﺘﺸﻔﺔ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) :ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ،ﺑﻴﻨﺖ ﻛﻴﻒ ﺃﻥﹼ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳﺔ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
] ( tûüÅ_t•÷‚ßJÎ/ $pk÷]ÏiB Nèd $tBurﺍﳊﺠﺮ [ ٤٨ :ﺍﻟﱵ ﺗﺼﻮﺭ ﻋﺪﻡ ﺧﺮﻭﺝ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﺍﳉﻨﺔ ،ﺗﺴﺎﻭﻱ
ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳﺔ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ] ( tûüÎ6ͬ!$tóÎ/ $pk÷]tã öNèd $tBurﺍﻻﻧﻔﻄﺎﺭ ، [١٦ :ﻭﺍﻟﱵ ﺗﺼﻮﺭ ﻋﺪﻡ
ﻏﻴﺎﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻦ ﺍﻟﻨﺎﺭ ..
‚ Å •t
_١٠٥ = ( ût ü ÷ J
ß /Î $kp ]÷ BiÏ Nd
) è $Bt ru
—óOçFö7ÏÛ öNà6ø‹n=tæ íN»n=y™ $pkçJtRt“yz óOçlm; tA$s%ur $ygç/ºuqö/r& ôMysÏGèùur $ydrâä!%y` #sŒÎ) #Ó¨Lym ( #·•tBã
)$\/$t«tB tûüÉó»©Ü=Ïj9 ÇËÊÈ #YŠ$|¹ó•ÉD ôMtR%x. zO¨Yygy_ ¨bÎ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
] ( $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9 ÇËËÈﺍﻟﻨﺒﺄ ، [ ٢٣ – ٢١ :ﺗﻌﲏ ﺃﻥﹼ ﺃﻫﻞ ﺟﻬﻨﻢ ﺗﺘﺎﺑﻊ ﻋﻠﻬﻢ
ﺩﻭﺭﺍﺕ ﺍﻟﻌﺬﺍﺏ ﻭﺃﻟﻮﺍﻧﻪ ﺍﳌﺨﺘﻠﻔﺔ ،ﻛﻠﹼﻤﺎ ﻣﻀﻰ ﻟﻮﻥﹲ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺗﺒﻌﻪ ﻟﻮﻥﹲ ﺁﺧﺮ ..ﻭﻫﻜﺬﺍ
ﺑﺸﻜﻞﹴ ﻣﺴﺘﻤﺮ ﺇﱃ ﺍﻷﺑﺪ ..
) AdOxî ô`ÏB $pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=à2 ..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
& ] ( È,ƒÍ•ptø:$# z>#x‹tã (#qè%rèŒur $pkŽÏù (#r߉‹Ïãéﺍﳊﺞ .. [ ٢٢ :ﻓﺄﻫﻞ ﺟﻬﻨﻢ ﺣﻴﻨﻤﺎ ﻳﻘﺘﺮﺏ ﻟﻮﻥﹲ
ﻣﻦ ﺍﻟﻌﺬﺍﺏ ) ﺣﻘﺐ ( ﻣﻦ ﺍﻻﻧﺘﻬﺎﺀ ،ﻳﺘﺠﻪ ﻗﺼﺪﻫﻢ ﻭﻏﺎﻳﺘﻬﻢ ) ﺇﺭﺍﺩﻢ ( ﺑﺎﺗﺠﺎﻩ ﺍﳋﺮﻭﺝ
ﻣﻦ ﺍﻟﻐﻢ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ،ﻭﻟﻜﻨﻬﻢ ﻳﻌﻮﺩﻭﻥ ﻓﻴﺪﺧﻠﻮﻥ ﻟﻮﻧﺎﹰ ﺟﺪﻳﺪﺍﹰ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،ﻭﺣﻴﻨﻤﺎ
ﻳﻘﺘﺮﺏ ﻫﺬﺍ ﺍﻟﻠﻮﻥ ﺍﳉﺪﻳﺪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺎﻳﺘﻪ ،ﻳﺘﺠﻪ ﻗﺼﺪﻫﻢ ﻭﻏﺎﻳﺘﻬﻢ ﳓﻮ ﺍﳋﺮﻭﺝ ﻣﻦ
ﺟﻬﻨﻢ ،ﻭﻟﻜﻨﻬﻢ ﻳﻌﻮﺩﻭﻥ ﻓﻴﺪﺧﻠﻮﻥ ﻟﻮﻧﺎﹰ ﺟﺪﻳﺪﺍﹰ ﺁﺧﺮ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،ﻭﻫﻜﺬﺍ ﺇﱃ ﺍﻷﺑﺪ ،
ﻫﺬﺍ ﻣﺎ ﺗﺼﻮﺭﻩ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻛﺘﺒﻴﺎﻥ ﻟﻠﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9
..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٢ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9ﺃﻥﱠ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ) ( !$pkŽÏù
ﻗﹸﺪﻡ ﻋﻠﻰ ﻛﻠﻤﺔ ) & ، ( $\/$s)ômrﻭﻫﺬﺍ ﻟﻴﺲ ﻋﺒﺜﺎﹰ ،ﻓﺎﻟﻌﺒﺎﺭﺓ ) ( !$pkŽÏù tûüÏVÎ7»©9ﺗﺒﻴﻦ ﻣﺴﺄﻟﺔﹶ
ﻟﺒﺜﻬﻢ ،ﻭﺍﻟﱵ ﻫﻲ ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺁﻳﺎﺗﻪ ﺧﻠﻮﺩ ﻻ ﺧﺮﻭﺝ ﻣﻨﻪ ،
ﻭﺗﺄﰐ ﻛﻠﻤﺔ ) & ( $\/$s)ômrﻟﺘﺒﻴﻦ ﻟﻨﺎ ﻣﺎﻫﻴﺔ ﻫﺬﺍ ﺍﻟﻠﺒﺚ ﺑﺄﻧﻪ – ﻛﻤﺎ ﺑﻴﻨﺎ – ﺃﻟﻮﺍﻥ ﳐﺘﻠﻔﺔ ﻣﻦ
ﺍﻟﻌﺬﺍﺏ ..ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﻻﺑﺜﲔ ﺃﺣﻘﺎﺑﺎﹰ ﻓﻴﻬﺎ ( ﺇﻧﻤﺎ ﻳﻘﻮﻝ ) ، ( $\/$s)ômr& !$pkŽÏù tûüÏVÎ7»©9
ﲟﻌﲎ ﺃﻥﱠ ﻟﺒﺜﻬﻢ ﻓﻴﻬﺎ ) ﺍﻟﺬﻱ ﻻ ﳜﺮﻭﺟﻮﻥ ﻣﻦ ﺣﺎﻟﺘﻪ ( ﻣﺎﻫﻴﺘﻪ ﺃﺣﻘﺎﺏ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ..
..ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..
9@y_L{ žwÎ) ÿ¼çn㕽jzxsçR $tBur ÇÊÉÌÈ ×Šqßgô±¨B ×Pöqtƒ y7Ï9ºsŒur â¨$¨Y9$# çm©9 ×íqßJøg¤C ×Pöqtƒ y7Ï9ºsŒ )
$¨Br'sù ÇÊÉÎÈ Ó‰‹Ïèy™ur @’Å+x© óOßg÷YÏJsù 4 ¾ÏmÏRøŒÎ*Î/ žwÎ) ë§øÿtR ãN¯=x6s? Ÿw ÏNù'tƒ tPöqtƒ ÇÊÉÍÈ 7Šr߉÷è¨B
ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù (#qà)x© tûïÏ%©!$#
’Å"sù (#r߉Ïèß™ tûïÏ%©!$# $¨Br&ur * ÇÊÉÐÈ ß‰ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur
7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã ( y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$#
( ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠﺗﻌﲏ ﺍﳋﻠﻮﺩ – ﺳﻮﺍﺀٌ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺃﻡ ﻷﻫﻞ ﺍﳉﻨﺔ – ﻭﻫﻲ
ﻣﺘﻜﺎﻣﻠﺔ ﻣﻊ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ﻣﺒﺎﺷﺮﺓ ) .. ( $pkŽÏù tûïÏ$Î#»yz
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٣ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
) )$tB žwÎ ..ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺣﺎﺭ ﺎ ﺍﻟﻜﺜﲑﻭﻥ ،ﻫﻲ ﺇﺩﺭﺍﻙ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
© .. ( 4 y7•/u‘ uä!$xﻭﻹﺩﺭﺍﻙ ﺩﻻﻻﺎ ﺇﺩﺭﺍﻛﺎﹰ ﺳﻠﻴﻤﺎﹰ ،ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﻴﻦ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ :
] – [ ١ﺭﺃﻳﻨﺎ ﰲ ﺗﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﻟﻦ ﳜﺮﺝ ﺃﻱ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻣﻦ ﺍﻟﻨـﺎﺭ ،
ﻭﻟﻦ ﳜﺮﺝ ﺃﻱ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻣﻦ ﺍﳉﻨﺔ ..ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺃﻱ ﺗﺼﻮﺭﹴ ﻟﺘﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ )
) ( 4 y7•/u‘ uä!$x© $tB žwÎﺑﺄﻧﻬﺎ ﺗﻌﲏ ﺧﺮﻭﺝ ﻗﺴﻢﹴ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻫﻮ ﺗﺼﻮﺭ ﻏﲑ ﺳﻠﻴﻢ
،ﻷﻧﻪ ﻳﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻷﻧﻪ ﺳﻴﻌﲏ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺧﺮﻭﺝ ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ
ﻣﻦ ﺍﳉﻨﺔ ..ﻓﺎﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺗﺘﻠﻮﻫﺎ ﺁﻳﺔﹲ ﺗﺘﺤﺪﺙ ﻋﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﺑﺼـﻴﺎﻏﺔ
ﻣﺸﺎﺔ ﲤﺎﻣﺎﹰ ،ﺣﻴﺚ ﺗﺮﺩ ﺍﻟﻌﺒﺎﺭﺓ ) ) ( y7•/u‘ uä!$x© $tB žwÎﰲ ﺍﻵﻳﺘﲔ ..
) ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù
†Zpy¥ÍhŠy™ |=|¡x. `tB 4’n?t/ ÇÑÉÈ šcqßJn=÷ès? Ÿw $tB «!$# ’n?tã tbqä9qà)s? ÷Pr& ( ÿ¼çny‰ôgtã ª!$# y#Î=øƒä
] ( tbrà$Î#»yz $ygŠÏù öNèd ( Í‘$¨Z9$# Ü=»ysô¹r& š•Í´¯»s9'ré'sù ¼çmçGt«ÿ‹ÏÜyz ¾ÏmÎ/ ôMsÜ»ymr&urﺍﻟﺒﻘﺮﺓ ٨٠ :
– .. [ ٨١ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻓﺘﺮﺍﺀ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﺬﻱ ﻳﺒﻴﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺴﺎﺩﻩ
،ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔﹰ ﻋﻨﺪﻧﺎ ﻭﺟﺰﺀﺍﹰ ﻣﻦ ﻋﻘﻴﺪﺗﻨﺎ ؟!!! ..ﻧﺘﺮﻙ ﺍﻹﺟﺎﺑﺔ ﻟﻤﻦ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻗﹶﻠﹾـﺐ
ﺃﹶﻭ ﺃﹶﻟﹾﻘﹶﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﹺﻴﺪ..
ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻟﻜﻞﱢ ﻣﻦ ﻳﻨﻈﺮ ﻧﻈﺮﺓ ﺗﺪﺑﺮﹴ ﰲ ﺩﻻﻻﺎ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٤ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
&«!$# É=»tFÅ2 4’n<Î) tböqtãô‰ãƒ É=»tGÅ6ø9$# z`ÏiB $Y7ŠÅÁtR (#qè?ré& šúïÏ%©!$# ’n<Î) t•s? óOs9r )
$oY¡¡yJs? `s9 (#qä9$s% óOßg¯Rr'Î/ y7Ï9ºsŒ ÇËÌÈ tbqàÊÌ•÷è•B Nèdur óOßg÷YÏiB ×,ƒÌ•sù 4’¯<uqtGtƒ ¢OèO óOßgoY÷•t/ zNä3ósuŠÏ9
] ( šcrçŽtIøÿtƒ (#qçR$Ÿ2 $¨B OÎgÏYƒÏŠ ’Îû öNèd¡•xîur ( ;NºyŠr߉÷è¨B $YB$-ƒr& HwÎ) â‘$¨Y9$#ﺁﻝ ﻋﻤﺮﺍﻥ :
[ ٢٤ – ٢٣
] – [ ٣ﺇﻥﹼ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( 4 y7•/u‘ uä!$x© $tB žwÎﻫﻮ ﺧﺮﻭﺝ
ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻳﻘﺘﻀﻲ – ﻟﻮ ﻛﺎﻥ ﺳﻠﻴﻤﺎﹰ ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﻨﺎﰲ ﺻـﺮﻳﺢ ﺍﻟﻘـﺮﺁﻥ
ﺍﻟﻜﺮﱘ – ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﺇﻻﹼ ﻣﻦ ﺷﺎﺀ ﺭﺑﻚ ( ..ﻓﺎﻟﻌـﺎﻗﻠﻮﻥ –
ﻛﺄﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺃﻫﻞ ﺍﳉﻨﺔ – ﺗﻨﺎﺳﺒﻬﻢ ﻛﻠﻤﺔ ) ﻣﻦ ( ﺩﻭﻥ ﻛﻠﻤﺔ ) ﻣﺎ ( ،ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥﹼ ﻫﺬﺍ
) $tB ﺍﳉﺰﻡ ﻳﻘﺘﻀﻲ ﺧﺮﻭﺝ ﺑﻌﺾ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﺍﳉﻨﺔ ..ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﻛﻠﻤﺔ
( ﺗﻌﲏ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﺎﻗﻠﲔ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﻟﻨﺎﺭ ،ﺃﻭ ﰲ ﺍﳉﻨﺔ ..
) )$tB žwÎ ﻭﻟﺮﺑﻤﺎ ﳛﻠﻮ ﻟﺒﻌﻀﻬﻢ ﺃﻥ ﻳﺰﻋﻢ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ) ( $tBﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
© ( 4 y7•/u‘ uä!$xﻫﻲ ﲟﻌﲎ ﻛﻠﻤﺔ ) ﻣﻦ ( ،ﻭﺫﻟﻚ ﻫﺮﻭﺑﺎﹰ ﻣﻦ ﻣﻮﺍﺟﻬﺔ ﺣﻘﻴﻘﺔ ﻋﺪﻡ ﺧﺮﻭﺝ ﺃﻱ
) $tB ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ..ﻧﻘﻮﻝ ..ﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺻﺤﺔﹶ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ،ﻓﻠﻤﺎﺫﺍ ﻛﻠﻤﺔ
( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﻨﺎﺭ ) ) ( 4 y7•/u‘ uä!$x© $tB žwÎﻫﻲ ﲟﻌﲎ ) ﻣﻦ ( ﻛﻤﺎ ﳛﻠﻮ ﳍﻢ
،ﻭﻛﻠﻤﺔ ) ( $tBﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﳉﻨﺔ ) ) ( ( y7•/u‘ uä!$x© $tB žwÎﻟﻴﺴﺖ ﲟﻌﲎ ) ﻣـﻦ (
؟!!! ..ﻓﻬﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻘﻼﺀ ﻭﺃﻫﻞ ﺍﳉﻨﺔ ﻟﻴﺴﻮﺍ ﻋﻘﻼﺀ ﲟﻨﻈﺎﺭ ﺍﳌﹸﻌﺮﺿـﲔ ﻋـﻦ ﺩﻻﻻﺕ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟!!! ..ﻃﺒﻌﺎﹰ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ،ﻓﻜﻠﻤﺔ ) ( $tBﰲ ﺍﻟﻌﺒﺎﺭﺗﲔ ﻫـﻢ
ﲟﻌﻨﺎ ) ﻣﺎ ( ﻭﻟﻮ ﻛﺎﻧﺘﺎ ﲟﻌﲎ ) ﻣﻦ ( ﻷﺗﺖ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﻣﻦ ( ..
] – [ ٤ﳌﹼﺎ ﻛﺎﻥ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ( $tBﺩﻭﻥ ﻛﻠﻤﺔ ) ﻣﻦ ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ )
) ( 4 y7•/u‘ uä!$x© $tB žwÎﻻ ﻳﻔﻴﺪ ﺍﳉﺰﻡ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻨﺎﺭ – ﺃﻭ ﺑﻌﺾ ﺃﻫﻞ ﺍﳉﻨـﺔ –
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٥ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﻛﻤﺎ ﺭﺃﻳﻨﺎ ..ﻓﺈﻥﹼ ﺫﻟﻚ ﻻ ﻳﻘﺘﻀﻲ ﻭﻻ ﻳﻔﺮﺽ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﻌﲏ ﺍﺳـﺘﺜﻨﺎﺀً ﻣـﻦ
ﺯﻣﻦ ﺍﳋﻠﻮﺩ ،ﻷﻥﹼ ﺫﻟﻚ ﺳﻴﺆﺩﻱ ﺇﱃ ﺃﻥﹼ ﺍﳋﻠﻮﺩ ﺍﻟﺘﺎﻡ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﻨـﺎﺭ ﻭﻻ ﰲ ﺍﳉﻨـﺔ ،
) )y7•/u‘ uä!$x© $tB žwÎ ﳉﻤﻴﻊ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺍﻟﻨﺎﺭ ﻭﰲ ﺍﳉﻨﺔ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ،ﻛﻮﻥ ﺍﻟﻌﺒﺎﺭﺓ ﺫﺍﺎ
(ﺗﺮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺎﺭ ﻭﺍﳉﻨﺔ ﺑﺬﺍﺕ ﺍﻟﺼﻴﺎﻏﺔ ..ﻭﻫﺬﺍ ﻳﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﻟﻌﺪﻳﺪ
ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ،ﻭﺍﻟﱵ ﻳﺆﻛﹼﺪ ﺍﷲُ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺍﳋﻠﻮﺩ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ..
] – [ ٥ﺇﻥﹼ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( 4 y7•/u‘ uä!$x© $tB žwÎﺗﻌﲏ ﺍﺳﺘﺜﻨﺎﺀ ﺯﻣـﻦ
ﻭﻗﻮﻑ ﺃﻫﻞ ﺍﳌﻮﻗﻒ ﰲ ﺍﳌﻮﻗﻒ ،ﺃﻭ ﺯﻣﻦ ﻋﻤﺮﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺃﻭ ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ..ﻫـﺬﺍ
) $tB $pkŽÏù šúïÏ$Î#»yz ﺍﻟﻘﻮﻝ ﻳﻨﺎﻗﺾ ﻛﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
) ’Å"sù ( ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠﺗﻌﲏ ﺍﳌﺮﺣﻠﺔ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ،ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
ö( Í‘$¨Z9$#ﻭﺍﺿﺤﺔ ﺟﻠﻴﺔ ﰲ ﺗﺒﻴﺎﻥ ﺃﻥﱠ ﺍﳋﻠﻮﺩ ﺍﳌﻌﲏ ﻫﻮ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻭﻟﻴﺲ ﻗﺒﻞ ﺫﻟـﻚ )
žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù
.. ( 4 y7•/u‘ uä!$x© $tBﻭﺃﻳﻀﺎﹰ ﺍﻟﻌﺒﺎﺭﺓ ) ( Ïp¨Ypgø:$# ’Å"sùﻭﺍﺿﺤﺔ ﺟﻠﻴﺔ ﰲ ﺗﺒﻴﺎﻥ ﺃﻥﱠ ﻫﺬﺍ ﺍﳋﻠﻮﺩ
) ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$# ’Å"sù ﻫﻮ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻭﻟﻴﺲ ﻗﺒﻞ ﺫﻟـﻚ
.. ( ( y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#urﻭﻛﻞﹼ ﺫﻟﻚ ) ﺳﻮﺍﺀ ﻷﻫﻞ ﺍﳉﻨﺔ ﺃﻡ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ( ﻫﻮ ﺑﻌﺪ
ﺍﳌﻮﻗﻒ ،ﻭﺑﺎﻟﺘﺎﱄ ﺑﻌﺪ ﺍﻟﺪﻧﻴﺎ ،ﻭﺑﻌﺪ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ..
] – [ ٦ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳋﺎﺭﺟﲔ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﻋﺬﺍﻢ ﻟﻔﺘﺮﺓ
ﳏﺪﺩﺓ ،ﻭﺍﻟﺬﻳﻦ ﺗﻌﻨﻴﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( 4 y7•/u‘ uä!$x© $tB žwÎﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ
ﺍﻟﻨﺎﺭ ،ﻫﻢ ﺫﺍﻢ ﺍﻟﺬﻳﻦ ﺗﻌﻨﻴﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ ) ) ( ( y7•/u‘ uä!$x© $tB žwÎﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋـﻦ
ﺍﳉﻨﺔ ..ﺃﻱ ﺃﻥﹼ ﺍﳋﺎﺭﺟﲔ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﹸﺳﺘﺜﲏ ﻣﻦ ﺧﻠﻮﺩﻫﻢ ﻓﻴﻬﺎ ﺯﻣﻦ ﻣﺎ ﺑﻌﺪ ﻫﺬﺍ ﺍﳋـﺮﻭﺝ ،
ﻭﻫﻮ ﺫﺍﺗﻪ ﺯﻣﻦ ﻟﺒﺜﻬﻢ ﰲ ﺍﳉﻨﺔ ﺍﻟﱵ ﺩﺧﻠﻮﻫﺎ ﺑﻌﺪ ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻫـﺆﻻﺀ ﺫﺍـﻢ –
ﺑﻌﺪ ﺩﺧﻮﳍﻢ ﺍﳉﻨﺔ – ﺍﹸﺳﺘﺜﲏ ﻣﻦ ﺧﻠﻮﺩﻫﻢ ﰲ ﺍﳉﻨﺔ ﺯﻣﻦ ﻭﺟﻮﺩﻫﻢ ﰲ ﺍﻟﻨﺎﺭ ،ﻗﺒﻞ ﳎﻴـﺌﻬﻢ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٦ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﺇﱃ ﺍﳉﻨﺔ ...ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻏﲑ ﺳﻠﻴﻢ ،ﻷﻥﹼ ﺍﺑﺘﺪﺍﺀ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻌﺒﺎﺭﺓ
) ، ( tûïÏ%©!$# $¨Br'sùﻭﺍﺑﺘﺪﺍﺀ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ) * ، ( tûïÏ%©!$# $¨Br&ur
ﻳﺆﻛﹼﺪ ﻟﻨﺎ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﻓﺮﻳﻘﲔ ﳐﺘﻠﻔﲔ ،ﻭﻟﺴﻨﺎ ﺃﻣﺎﻡ ﻓﺮﻳﻖﹴ ﻭﺍﺣﺪ ..
] – [ ٧ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( Ó‰‹Ïèy™ur @’Å+x© óOßg÷YÏJsùﻳﺼﻒ ﻟﻨﺎ ﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻣـﻦ
ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ..ﻭﻣﻦ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﺑﺎﻟﺸﻘﺎﺀ ﻓﻠﻦ ﻳﻜـﻮﻥ ﺳـﻌﻴﺪﺍﹰ ،
ﻭﺳﺘﻼﺯﻣﻪ ﺻﻔﺔ ﺍﻟﺸﻘﺎﺀ ..ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﺑﻌﺾ ﺍﻟﺬﻳﻦ ﺷﻘﻮﺍ ﺳﻴﺨﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ
ﻭﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ،ﻫﻮ – ﰲ ﺍﻟﻨﻬﺎﻳﺔ – ﻭﺻﻒ ﳍﺆﻻﺀ ﺑﺄﻧﻬﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﺳﻌﺪﻭﺍ ،ﻭﻫﺬﺍ ﻳﻨﺎﰲ
ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﺑﺎﻟﺸﻘﺎﺀ ..
] – [ ٨ﺍﳋﻠﻮﺩ ﻣﺴﺄﻟﺔﹲ ﺗﻌﲏ ﻋﺪﻡ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺎﻳﺔ ..ﻓﻬﻮ ﻳﻌﲏ ﺳﺮﻣﺪﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ،
ﻭﻻ ﻳﻌﲏ ﺳﺮﻣﺪﻳﺔ ﺍﻟﺒﺪﺍﻳﺔ ..
) ] ( tbrà$Î#»sƒø:$# ãNßgsù ¨MÏiB û'ïÎ*sùr& ( t$ù#ã‚ø9$# š•Î=ö6s% `ÏiB 9Ž|³t6Ï9 $uZù=yèy_ $tBurﺍﻷﻧﺒﻴﺎﺀ [ ٣٤ :
..ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( 4 y7•/u‘ uä!$x© $tB žwÎﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﺳﺘﺜﻨﺎﺀً ﻣﻦ
ﺍﳋﻠﻮﺩ ،ﻷﻥﹼ ﺩﺧﻮﻝ ﺑﻌﺾ ﺍﳌﻜﻠﹼﻔﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﰒﹼ ﺧﺮﻭﺟﻬﻢ ﻣﻨﻬﺎ ﻭﺩﺧﻮﳍﻢ ﺍﳉﻨﺔ ،
ﻳﺘﻨﺎﰱ ﻣﻊ ﻣﻔﻬﻮﻡ ﺍﳋﻠﻮﺩ ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﻟﻮﺟﻮﺩ ﻟﻠﺸﻲﺀ – ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ – ﺑﻼ ﺎﻳﺔ
..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺬﻱ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﰒﹼ ﺧﺮﺝ ﻣﻨﻬﺎ ﻻ ﳝﻜﻦ ﻭﺻﻒ ﻭﺟﻮﺩﻩ ﻓﻴﻬـﺎ ﺑـﺎﳋﻠﻮﺩ ،ﺃﻭ
ﺍﻋﺘﺒﺎﺭﻩ ﺧﻠﻮﺩﺍﹰ ﺗﺴﺘﺜﲎ ﻣﻨﻪ ﻣﺮﺣﻠﺔ ﻣﺎ ﺑﻌﺪ ﺍﳋﺮﻭﺝ ..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﻱ ﺗـﺄﺧﺮ
ﺩﺧﻮﻟﻪ ﺇﱃ ﺍﳉﻨﺔ ،ﻓﻼ ﻳﻤﻜﻦ ﺍﺳﺘﺜﻨﺎﺀ ﺗﺄﺧﺮﻩ ﻣﻦ ﺍﳋﻠﻮﺩ ،ﻷﻥﹼ ﻫـﺬﺍ ﺍﻻﺳـﺘﺜﻨﺎﺀ ﺍﻧﻘﻄـﺎﻉ
ﻳﻨﺎﻗﺾ ﻣﺴﺄﻟﺔ ﺍﳋﻠﻮﺩ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ..
) šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù ] – [ ٩ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
، ( 4 y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏùﻟﻮ ﰎﹼ ﺳﺤﺐ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٧ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
) ) ( 4 y7•/u‘ uä!$x© $tB žwÎﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﻟﺰﻣﲏ ﻟﻠﺨﻠﻮﺩ ،ﻟﺘﻨﺎﰱ ﺫﻟﻚ ﻣﻊ ﻣﻨﻄﻖ ﺍﻻﺳـﺘﺜﻨﺎﺀ
ﺫﺍﺗﻪ ..ﻓﻤﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﳌﹸﺴﺘﺜﲎ ﻫﻮ – ﺑﺸﻜﻞﹴ ﻋﺎﻡ – ﺍﳉﺰﺀ ﺍﻷﻗﻞﹼ ﻣﻦ ﺍﳌﹸﺴـﺘﺜﲎ ﻣﻨـﻪ ..
ﻭﺍﳌﺴﺘﺜﲎ ﻫﻨﺎ ﻫﻮ ﺍﳋﻠﻮﺩ ﺑﻜﺎﻣﻠﻪ ﻣﺎ ﻋﺪﺍ ﻓﺘﺮﺓ ﺍﻟﻠﺒﺚ ﺍﶈﺪﻭﺩﺓ ﰲ ﺍﻟﻨﺎﺭ ) ﺣﺴﺐ ﺗﻔﺴﲑﻫﻢ (
،ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻣﻌﻈﻢ ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ،ﻷﻥﹼ ﺍﳋﻠﻮﺩ ﻻﺎﺋﻲ ، ﻭﻣﻬﻤﺎ ﺣﺬﻑ ﻣﻦ ﺍﻟﻼﺎﺋﻲ ﻳﺒﻘﻰ
ﻻ ﺎﺋﻴﺎﹰ ..ﻓﻬﻞ ﻳﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﹸﺴﺘﺜﲎ ﻻﺎﺋﻴﺎﹰ ،ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻔﹾﺘﺮﺽ ﻓﻴﻪ ﺃﻥ ﻳﻜـﻮﻥ
ﻫﻮ ﺍﳉﺰﺀ ﺍﻷﻗﻞﹼ ،ﺃﻭ – ﻋﻠﻰ ﺍﻷﻗﻞﹼ – ﺍﳉﺰﺀ ﺍﶈﺪﻭﺩ ..
] – [ ١٠ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ،ﺗﺆﻛﹼﺪ ﺣﻘﻴﻘﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ..
Nèdät!$uŠÏ9÷rr& tA$s%ur ( ħRM}$# z`ÏiB Oè?÷ŽsYõ3tGó™$# ωs% Çd`Ågø:$# uŽ|³÷èyJ»tƒ $YèŠÏHsd óOèdçŽà³øts† tPöqtƒur )
â‘$¨Y9$# tA$s% 4 $uZs9 |Mù=§_r& ü“Ï%©!$# $uZn=y_r& !$oYøón=t/ur <Ù÷èt7Î/ $uZàÒ÷èt/ yìtFôJtGó™$# $oY-/u‘ ħRM}$# z`ÏiB
] ( ÒOŠÎ=tæ íO‹Å3ym y7-/u‘ ¨bÎ) 3 ª!$# uä!$x© $tB žwÎ) !$ygŠÏù tûïÏ$Î#»yz öNä31uq÷WtBﺍﻷﻧﻌﺎﻡ [ ١٢٨ :
..ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( 3 ª!$# uä!$x© $tB žwÎﺗﻘﻊ ﺑﲔ ﻋﺒﺎﺭﺗﲔ ،ﺗﺼﻮﺭ ﻛـﻞﱞ ﻣﻨـﻬﻤﺎ
ﺧﻄﺎﺑﺎﹰ ﻣﺒﺎﺷﺮﺍﹰ ..ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ) ( !$ygŠÏù tûïÏ$Î#»yz öNä31uq÷WtB â‘$¨Y9$# tA$s%ﺗﺼﻮﺭ ﺧﻄﺎﺑﺎﹰ
ﻣﺒﺎﺷﺮﺍﹰ ﰲ ﺍﳌﻮﻗﻒ ﺇﱃ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﹼﻮﻥ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ..ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍـﺎ )
) ، ( ÒOŠÎ=tæ íO‹Å3ym y7-/u‘ ¨bÎﺗﺼﻮﺭ ﺧﻄﺎﺑﺎﹰ ﻣﺒﺎﺷﺮﺍﹰ ﺇﱃ ﺍﻟﺮﺳﻮﻝ rﻭﻟﻜﻞﱢ ﻣﺆﻣﻦﹴ ﻣﺴـﺘﻤﻊﹴ
ﻵﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ، ( 3 ª!$# uä!$x© $tB žwÎﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ﺗﻌﻠﹼﻖ
ﺗﺒﻴﺎﻥ ﳌﺎﻫﻴﺔ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ،ﻭﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﺗﻌﻠﹼﻖ ﺍﻟﻨﺘﻴﺠﺔ ﲟﻘﺪﻣﺘﻬﺎ ،ﻓﻤﺸﻴﺌﺔ ﺍﷲ
ﺗﻌﺎﱃ ﳍﺬﺍ ﺍﳋﻠﻮﺩ ،ﻫﻲ ﻧﺘﻴﺠﺔ ﺇﺣﺎﻃﺔ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﲜﻌﻞ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺧﺎﻟﺪﻳﻦ ﰲ ﺍﻟﻨـﺎﺭ ،
ﻭﻧﺘﻴﺠﺔ ﻋﻠﻤﻪ ﺟﻞﹼ ﻭﻋﻼ ﲝﻘﻴﻘﺔ ﺍﺳﺘﺤﻘﺎﻕ ﻫﺆﻻﺀ ﳍﺬﺍ ﺍﳋﻠﻮﺩ ..
] – [ ١١ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ )
ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ÇÊÉÏÈ î,‹Îgx©ur ׎•Ïùy— $pkŽÏù öNçlm; Í‘$¨Z9$# ’Å"sù (#qà)x© tûïÏ%©!$# $¨Br'sù
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٨ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
، ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$#ﻫﻲ ﺗﻔﺼﻴﻞﹲ ﻭﺗﺒﻴﺎﻥﹲ
ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ) ).. ( 4 y7•/u‘ uä!$x© $tB žwÎ
..ﺇﻥﹼ ﺍﳌﺸﻴﺌﺔ ) ) ( 4 y7•/u‘ uä!$x© $tB žwÎﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ )
ﺍﻟﻔﻌﻞ ( ﻟﺘﺤﻘﻴﻖ ﺍﳌﺮﺍﺩ ،ﻭﻫﺬﺍ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) )( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ
..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( 4 y7•/u‘ uä!$x© $tB žwÎﺗﺼﻮﺭ ﻟﻨﺎ ﺣﻴﺜﻴـﺎﺕ ﺩﻭﺍﻡ ﺍﳋﻠـﻮﺩ ،
ﺍﳌﺮﺍﻓﻖ ﻟﺪﻭﺍﻡ ﲰﺎﻭﺍﺕ ﺍﻵﺧﺮﺓ ﻭﺃﺭﺿﻬﺎ ،ﻭﻻ ﺗﻌﲏ – ﺃﺑﺪﺍﹰ – ﺍﺳﺘﺜﻨﺎﺀ ﺑﻌﺾ ﺍﻟـﺪﺍﺧﻠﲔ ﺇﱃ
ﺍﻟﻨﺎﺭ ،ﻭﻻ ﺗﻌﲏ – ﺃﺑﺪﺍﹰ – ﺍﺳﺘﺜﻨﺎﺀً ﻣﻦ ﺯﻣﻦ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ..ﻭﻫﺬﺍ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﰲ ﺍﻟﻨﻘـﺎﻁ
ﺍﻟﺴﺎﺑﻘﺔ ..
)* ] – [ ١٢ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtãﰲ ﺎﻳﺔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
uä!$x© $tB žwÎ) ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$# ’Å"sù (#r߉Ïèß™ tûïÏ%©!$# $¨Br&ur
‘ ، ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã ( y7•/uﺗﻌﲏ ﻋﻄﺎﺀً ﻏﲑ ﻣﻨﻘﻄﻊﹴ ﻭﻏﲑ ﻣﻨﻘﻮﺹ ..ﻭﻫﻲ ﺗﺮﺗﺒﻂ ﲜﻤﻴﻊ
ﻋﺒﺎﺭﺍﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ..ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳـﱪﻫﻦ ﺑﺄﻧﻬـﺎ ﻻ ﺗﺘﻌﻠﹼـﻖ
ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﺴﺒﻘﻬﺎ ) ).. ( ( y7•/u‘ uä!$x© $tB žwÎ
ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtãﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
) .. ( ( y7•/u‘ uä!$x© $tB žwÎﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻨﻘﺼﺎﻥ ﻣﻦ ﺍﳋﻠﻮﺩ ﻭﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺟـﺰﺀٍ ﻣﻨـﻪ )
ﺣﺴﺐ ﺗﻔﺴﲑﻫﻢ ﺃﻥﹼ ﻛﻠﻤﺔ ﺇﻻﹼ ﺍﺳﺘﺜﻨﺎﺀ ( ﻋﻄﺎﺀً ﻏﲑ ﻣﻨﻘﻄﻊﹴ ﻭﻏﲑ ﻣﻨﻘﻮﺹﹴ ؟ !!! ..
.....ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( y7•/u‘ uä!$x© $tB žwÎﻟﻴﺴﺖ ﺍﺳﺘﺜﻨﺎﺀً ،ﻻ ﻣﻦ
ﺯﻣﻦ ﺍﳋﻠﻮﺩ ،ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ..ﻭﺇﻧﻤﺎ ﺗﺪﻝﹼ ﻋﻠـﻰ ﺃﻥﹼ ﺍﳋﻠـﻮﺩ –
ﺳﻮﺍﺀٌ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺃﻡ ﻷﻫﻞ ﺍﳉﻨﺔ ﺃﻡ ﻟﺴﻤﺎﻭﺍﺕ ﺍﻵﺧﺮﺓ ﻭﺃﺭﺿﻬﺎ – ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﲟﺸـﻴﺌﺔ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﲢﺖ ﻗﻴﻮﻣﻴﺘﻪ ﺟﻞﹼ ﻭﻋﻼ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٣٩ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
) žwÎ) ÞÚö‘F{$#ur ÝVºuq»uK¡¡9$# ÏMtB#yŠ $tB $pkŽÏù šúïÏ$Î#»yz ..ﺇﺫﺍﹰ ﺗﻘﺪﻳﺮ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
.. ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tBﺃﻥﹼ ﺧﻠﻮﺩ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ،ﻫﻮ ﺧﻠـﻮﺩ
ﺩﺍﺋﻢ ، ﻷﻥﹼ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺑﻌﺪ ﺃﻥ ﺗﺒﺪﻻ ﰲ ﺍﻵﺧﺮﺓ ﺩﺍﺋﻤﺘﺎﻥ ﻻ ﺗﻔﻨﻴﺎﻥ ..ﻭﻫﺬﺍ ﺍﻟﺪﻭﺍﻡ
ﻭﺍﳋﻠﻮﺩ ﻣﺎ ﻛﺎﻥ ﻟﻴﻜﻮﻥ ﺇﻻﹼ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺤﻴﺜﻴﺎﺕ ﻋﺪﻡ ﺍﻟﻔﻨﺎﺀ ﻟﻴﺴﺖ ﻧﺎﺑﻌﺔﹰ ﻣﻦ ﺫﺍﺕ
ﺍﳉﻨﺔ ،ﻭﻻ ﻣﻦ ﺫﺍﺕ ﺍﻟﻨﺎﺭ ،ﻭﻻ ﻣﻦ ﺫﺍﺕ ﻣﻦ ﻓﻴﻬﻤﺎ ،ﺇﻧﻤﺎ ﻫﻲ ﻧﺘﻴﺠﺔ ﺗﺴﺨﲑ ﺃﺳﺒﺎﺏ ﻫﺬﺍ
ﺍﳋﻠﻮﺩ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺪﻭﺍﻡ ﻫﺬﺍ ﺍﳋﻠﻮﺩ ..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺗﻘـﺪﻳﺮ ﺍﻟﺼـﻮﺭﺓ
) * ÞÚö‘F{$#ur ßNºuq»yJ¡¡9$# ÏMtB#yŠ $tB $pkŽÏù tûïÏ$Î#»yz Ïp¨Ypgø:$# ’Å"sù (#r߉Ïèß™ tûïÏ%©!$# $¨Br&ur ﺍﻟﻘﺮﺁﻧﻴﺔ
).. ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã ( y7•/u‘ uä!$x© $tB žwÎ
..ﻭﰲ ﺍﳌﻘﺎﺑﻠﺔ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎﻭﺑـﲔ ﺍﻟﻌﺒـﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtãﺑﻴﺎﻥﹲ ﺇﳍﻲ ﻳﺼﻮﺭ ﻟﻨﺎ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﻔﻬﻮﻡ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ
ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺑﻴﻨﻪ ﰲ ﺍﻵﺧﺮﺓ ..
..ﺭﺃﻳﻨﺎ ﺃﻥﹼ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺗﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺳﺒﺎﺏ ،ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩ
ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ( ،ﻭﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩ ﺍﻟﺒﺸﺮ ..ﻭﺃﻥﹼ ﻫـﺬﻩ ﺍﻷﺳـﺒﺎﺏ ﻣﺴـﺨﺮﺓﹲ
ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ،ﻭﺑﺎﳊﻴﺜﻴﺎﺕ ﺫﺍﺎ ..ﺑﻴﻨﻤـﺎ ﻣﺸـﻴﺌﺔ ﺍﷲ ﺗﻌـﺎﱃ ﰲ
ﺍﻵﺧﺮﺓ ﲣﺘﻠﻒ ﺑﺄﻥ ﺗﻜﻮﻥ ﻣﺴﺨﺮﺓﹰ ﻹﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻮﻧﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ،ﺩﻭﻥ ﺃﻥ
ﺗﺮﺗﺒﻂ ﺑﺈﺭﺍﺩﻢ ﺃﺑﺪﺍﹰ ،ﻭﺩﻭﻥ ﺃﻥ ﺗﻔﻌﻞ ﺍﻷﺳﺒﺎﺏ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ..ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﹼ ﺃﻫـﻞ
ﺍﻟﻨﺎﺭ ﻻ ﳝﻠﻜﻮﻥ ﺳﻮﻯ ﺇﺭﺍﺩﺓ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻻ ﳝﻠﻜﻮﻥ ﺃﻱ ﻣﺸﻴﺌﺔ ..
..ﻭﻟﺬﻟﻚ ﻓﻤﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ – ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﻟﻨﺎﺭ – ﺗﻌﲏ ﻓﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺴـﺨﲑﻩ
ﻟﻸﺳﺒﺎﺏ ﲝﻴﺚ ﺗﺤﻘﱢﻖ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﺪﻡ ﻓﻨﺎﺀ ﺍﻟﻨﺎﺭ ،ﻭﻫﺬﺍ ﻣـﺎ ﺗﺼـﻮﺭﻩ ﺍﻟﺼـﻮﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) .. ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎﻭﻻ ﺗﻌﲏ – ﺃﺑﺪﺍﹰ – ﻋﻄﺎﺀً ﻣﻦ
ﺍﷲ ﺗﻌﺎﱃ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺑﺄﻥ ﻳﺴﺨﺮ ﺍﻷﺳﺒﺎﺏ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ،ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ..
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٤٠ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
..ﺑﻴﻨﻤﺎ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨﺔ ،ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻧﻬﺎ ﺗﻌﲏ ﲢﻘﻴﻖ ﻣـﺮﺍﺩ ﺍﷲ
ﺗﻌﺎﱃ ﰲ ﻋﺪﻡ ﻓﻨﺎﺀ ﻧﻌﻴﻢ ﺍﳉﻨﺔ ،ﻓﺈﻧﻬﺎ ﺗﻌﲏ ﻋﻄﺎﺀً ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻷﻫﻞ ﺍﳉﻨﺔ ﺑـﺄﻥ ﺗﺼـﺒﺢ
ﺇﺭﺍﺩﻢ ﻣﺸﻴﺌﺔ ،ﲝﻴﺚ ﻳﺰﻭﻝ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺇﺭﺍﺩﻢ ﻭﻣﺎ ﻳﺸﺎﺅﻭﻥ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ..
..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﰲ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﳌﺘﺘـﺎﻟﻴﺘﲔ ﰲ ﺍﻟﺼـﻮﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ) ) .. ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtã ( y7•/u‘ uä!$x© $tB žwÎﻓﻤﺸﻴﺌﺔ ﺍﻟﺪﻧﻴﺎ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ –
ﻋﻄﺎﺀٌ ﻣﻨﻘﻮﺹ ، ﻷﻧﻬﺎ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ ..ﺑﻴﻨﻤﺎ ﻣﺸﻴﺌﺔ ﺍﻵﺧﺮﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫـﻞ
ﺍﳉﻨﺔ ،ﻫﻲ – ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ – ﻋﻄﺎﺀٌ ﻏﲑ ﻣﻨﻘﻮﺹ ..
..ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﲨﻴﻊ ﺍﻟﺪﺍﺧﻠﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ﻻ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ،ﻻ ﻳﻌﲏ ﺃﻧﻬﻢ ﻣﺘﺴﺎﻭﻭﻥ ﰲ
ﺍﻟﻌﺬﺍﺏ ،ﻓﺎﻟﻨﺎﺭ ﺩﺭﺟﺎﺕ )) ﻭﺍﳉﻨﺔ ﺃﻳﻀﺎﹰ ﺩﺭﺟﺎﺕ (( ،ﻭﻛﻞﱞ ﻣـﻦ ﺃﺻـﺤﺎﺏ ﺍﻟﻨـﺎﺭ ))
ﻭﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﳉﻨﺔ (( ﻳﺪﺧﻞ ﺍﻟﺪﺭﺟﺔ ﺍﳌﺘﻨﺎﺳﺒﺔ ﻣﻊ ﺣﺼﻴﻠﺔ ﻋﻤﻠـﻪ ﺍﻟـﺬﻱ ﻋﻤﻠـﻪ ﰲ
ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ..ﻭﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻭﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻫﻮ ﻧﺘﻴﺠﺔ ﺣﺼﻴﻠﺔ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﺎﻣﻞ
ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ..
..ﻭﺣﱴ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻟﻨﺎﺭ )) ﻭﻛﺬﻟﻚ ﰲ ﺍﳉﻨﺔ (( ﻓﺈﻥﱠ ﻛﻼﹰ ﻣﻦ
ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﳛﺲ ﺑﺎﻷﱂ )) ﻭﺑﺎﻟﻠﺬﹼﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻫﻞ ﺍﳉﻨـﺔ (( ﺣﺴـﺐ ﺍﳌﺎﻫﻴـﺔ
ﺍﳉﺴﺪﻳﺔ ﺍﻟﱵ ﺧﻠﻘﹶﺖ – ﺃﺻﻼﹰ – ﺣﺴﺐ ﻣﻌﻴﺎﺭﹴ ﻳﺘﻌﻠﹼﻖ ﺑﻨﺘﻴﺠﺔ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴـﺎﻥ ﰲ ﺣﻴﺎﺗـﻪ
ﺍﻟﺪﻧﻴﺎ ..
..ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ )) ﻭﻛﺬﻟﻚ ﺃﺻـﺤﺎﺏ ﺍﳉﻨـﺔ (( ﻟﻜـﻞﱟ ﻣﻨـﻬﻢ
ﺧﺼﻮﺻﻴﺘﻪ ﺍﻟﱵ ﺍﻟﱵ ﲤﻴﺰﻩ ﻋﻦ ﻏﲑﻩ ﰲ ﺍﻹﺣﺴﺎﺱ ﺑﻌﺬﺍﺏ ﺍﻟﻨـﺎﺭ )) ﻭﺑﻠـﺬﹼﺓ ﺍﳉﻨـﺔ (( ،
ﻓﺎﳌﹸﺠﺎﺯﻱ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﲝﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ..
..ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻣﻦ ﺍﻟﺒﺤﺚ ﺃﻟﻘﻴﻨﺎ ﺍﻟﻀﻮﺀ – ﺑﺸﻜﻞﹴ ﻣﺮﻛﹼﺰ – ﻋﻠـﻰ ﺍﻟﻌﺒـﺎﺭﺗﲔ
) )( y7•/u‘ uä!$x© $tB žwÎ ﺍﻟﻘـــﺮﺁﻧﻴﺘﲔ ، ( ߉ƒÌ•ãƒ $yJÏj9 ×A$¨èsù y7-/u‘ ¨bÎ) 4 y7•/u‘ uä!$x© $tB žwÎ) ) :
، ( 7Œrä‹øgxC uŽö•xî ¹ä!$sÜtãﻭﺍﻛﺘﻔﻴﻨﺎ – ﻫﻨﺎ – ﺑﺬﻟﻚ ،ﻛﺘﻔﺴﲑﹴ ﻟﹸﻐـﻮﻱ ﳍـﺎﺗﲔ ﺍﻟﻌﺒـﺎﺭﺗﲔ
ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ..ﺑﻴﻨﻤﺎ ﻣﺴﺄﻟﺔﹸ ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻫﻲ ﻣﺴﺄﻟﺔ ﰎﹼ ﺷﺮﺣﻬﺎ – ﺑﺸﻜﻞﹴ ﻣﻔﺼﻞ ،
ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ٢٤١ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
ﻭﻣﻦ ﺧﻼﻝ ﻣﻌﺠﺰﺓ ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ) ﺍﻟﻌﺪﺩﻳﺔ ( – ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ
ﻣﻦ ﺟﺮﻱﺀ ( ..
..ﻟﻘﺪ ﺗﻨﺎﻭﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﺴﺎﺋﻞ ﺗﻌﺪ ﻣﻦ ﺃﺳﺎﺳﻴﺎﺕ ﺑﻨﺎﺀ ﺍﻟﻔﻜـﺮ ﺍﻹﺳـﻼﻣﻲ ،
ﻛﻔﻠﺴﻔﺔ ﺇﺳﻼﻣﻴﺔ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻋﱪ ﻣﻨﻬﺞﹴ ﻣﻌﻴﺎﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
..ﻭﰲ ﻣﻨﻬﺠﻨﺎ ﺍﻟﺘﻔﺴﲑﻱ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺩﻟﻴﻞﹲ – ﳌﻦ ﺃﺭﺍﺩ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ – ﻋﻠﻰ ﺃﻥﹼ
ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻣﻌﻴﺎﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻫﻮ ﻣﻌﻴﺎﺭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻜﻞﱢ ﻣﺬﺍﻫﺐ
ﺍﻷﻣﺔ ..
ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺗﺮﺗﺒﻂ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﺑﺮﺍﺑﻂ ﺭﻭﺣﻲ ، ﳚﻌﻞ ﻣﻦ
ﻛﻞﱢ ﻣﺴﺄﻟﺔ ﻣﻘﺪﻣﺔﹰ ﻟﻐﲑﻫﺎ ..ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻟﻴﻜﻮﻥ ﻟﻮﻻ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻘﹼﺎﹰ ﻣﻦ ﻋﻨﺪ
ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻟﻮﻻ ﺍﳌﻨﻬﺞ ﺍﻟﺘﻔﺴﲑﻱ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭ ﻛﻞﱢ ﺗﺼﻮﺭﹴ ..
ﺇﻥﹼ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲ ﰲ ﺗﻔﺴﲑ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﺘﻨﺎﻭﻝ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ،
ﻳﻤﺎﺛﻞ – ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﻔﺰ ﻓﻮﻕ ﻣﺎ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﺍﺗﺒﻌﻪ ﻣﺜﲑﻭﺍ
ﺍﻟﺸﺒﻬﺎﺕ ﺣﻮﻝ ﻋﺎﱂ ﺍﳉﻦ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ..ﻓﻜﻞﱡ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ
ﻻ ﺗﻌﺘﻤﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭﻫﺎ ،ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻌﺎﻳﲑ ﺗﺎﺭﳜﻴﺔ ﻭﺿﻌﻴﺔ ،ﺗﺒﺘﻌﺪ ﻋﻦ ﺍﳊﻖ
ﲟﻘﺪﺍﺭ ﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﻴﺎﺭﺍﹰ ﳌﻌﺮﻓﺔ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ،ﰲ ﺗﺼﻮﺭﺍﺗﻨﺎ ﺍﻟﺘﻔﺴﲑﻳﺔ
ﻭﺍﻟﻔﻠﺴﻔﻴﺔ ..ﻓﻤﺎ ﻫﻮ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺬﻱ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﺠﻤﻊ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ؟!!! ..
ﺇﻧﻨﺎ ﻧﻘﻮﻝ ﻟﻠﻜﺜﲑﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺘﺼﻮﺭﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻌﻴﺎﺭﺍﹰ ﻓﻜﺮﻳﺎﹰ ،ﻭﻣﻨﻈﺎﺭﺍﹰ ﺣـﱴ ﳌﻌﺮﻓـﺔ
ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..ﳌﺎﺫﺍ ﱂ ﺗﺘﻌﻈﻮﺍ ﳑﺎ ﺣﺼﻞ ﻓﻴﻪ ؟ ..ﻓﻜﻢ ﻣﻦ ﻋﺎﱂﹴ ﻏﻴﺮ ﺭﺃﻳـﻪ –
ﺑﻞ ﻓﻜﺮﻩ – ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ،ﺑﻌﺪ ﺃﻥ ﺃﻳﻘﻦ ﺃﻣﻮﺭﺍﹰ ﱂ ﻳﻜﻦ ﻳﻌﻠﻤﻬﺎ ﻣﻦ ﻗﺒﻞ ؟ ..ﻭﻛﻢ
٢٤٤ ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﲤﺔ
ﻣﻦ ﺧﻼﻑ ﺑﲔ ﺃﻋﻤﺪﺓ ﺍﻟﻔﻜﺮ ﺍﻟﺘﺎﺭﳜﻲ ﺃﺩﻯ ﺇﱃ ﻗﻄﻊ ﺍﻷﻋﻨﺎﻕ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟـﺪﻳﻦ ﺍﻟﻮﺍﺣـﺪ ،
ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﲢﺬﻳﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ؟ ..ﻭﻛﻢ ﻭﻛﻢ ..؟ ..
..ﺇﻥ ﻛﻨﺎ ﻻ ﻧﺘﻌﻆ ﺣﱴ ﻣﻦ ﺗﺎﺭﳜﻨﺎ ،ﻓﻜﻴﻒ ﺳﻨﺨﺮﺝ ﻣﻦ ﺍﳊﻠﻘﺔ ﺍﳌﻔﺮﻏﺔ ﺍﻟﱵ ﻣﺎﺯﻟﻨﺎ
ﻧﺪﻭﺭ ﻓﻴﻬﺎ ﻗﺮﻭﻧﺎﹰ ﻋﺪﻳﺪﺓ ؟ ..ﺃﻟﻴﺲ ﺟﻌﻞﹸ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻔﻜﺮﻧﺎ ﺟﻌﻠﻨﺎ ﻧﻐﺮﻕ ﰲ ﻣﻌﺎﺭﻙ
ﺩﺍﺧﻠﻴﺔ ،ﺗﺰﻳﺪ – ﻣﻊ ﺍﻟﺰﻣﻦ – ﻣﻦ ﲤﺰﻗﻨﺎ ،ﻭﻣﻦ ﻓﺸﻠﻨﺎ ﰲ ﺻﻨﻊ ﺷﻲﺀٍ ﻳﻠﻴﻖ ﺑﻌﻈﻤﺔ ﺍﳌﻨﻬﺞ
ﺍﻟﺬﻱ ﻧﺴﺘﻤﺪﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ؟ ..
..ﻓﻤﱴ ﺳﻨﻘﺮﺃ ﺍﻟﺘﺎﺭﻳﺦ ﻗﺮﺍﺀﺓﹰ ﳎﺮﺩﺓ ،ﻟﻨﻜﺘﺸﻒ ﻗﻮﺍﻧﻴﻨﻪ ﺍﳊﺮﻛﻴﺔ ،ﻭﺳﻨﻦ ﺍﻻﻧﺒﻌﺎﺙ
ﺍﳊﻀﺎﺭﻱ ﺍﻟﻌﺎﻣﻠﺔ ﻓﻴﻪ ،ﻟﻨﺨﺮﺝ ﻣﻦ ﺳﺠﻨﻪ ﻛﺘﻘﻠﻴﺪ ﺃﻋﻤﻰ ﻟﻠﻘﺎﻝ ﻭﺍﻟﻘﻴﻞ ..ﻭﺫﻟﻚ ﺑﻮﺿﻊ
ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﻣﻌﻴﺎﺭ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﺇﻧﲏ ﺃﺗﻮﺟﻪ ﺇﱃ ﻛﻞﱢ ﺍﳊﺮﻳﺼﲔ ﻋﻠﻰ ﻭﺣﺪﺓ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻘﻴﺪﺓﹰ ﻭﻓﻜﺮﺍﹰ ﻭﻫﺪﻓﺎﹰ ،ﺃﻥ
ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻌﻴﺎﺭ ﻓﻜﺮﻫﻢ ،ﻭﻣﻌﻴﺎﺭ ﺗﺼﻮﺭﺍﻢ ،ﻭﻣﻌﻴﺎﺭ ﻣﻌﺮﻓﺔ ﻗﺮﻢ ﻭﺑﻌﺪﻫﻢ ﻋﻦ
ﺍﳊﻖ .. ﺣﱴ ﻧﻜﻮﻥ ﺃﻣﺔﹰ ﺗﻔﻌﻞ ﻣﺎ ﺗﻘﻮﻝ ،ﻭﺣﱴ ﳔﺮﺝ ﲨﻴﻌﺎﹰ ﻣﻦ ﺍﳊﻠﻘﺔ ﺍﳌﻔﺮﻏﺔ ،ﺍﻟﱵ
ﺭﲰﺘﻬﺎ ﻟﻨﺎ ﺍﻟﻌﺼﺒﻴﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ..
..ﻭﺍﷲ ﺗﻌﺎﱃ ﻭﱄﱡ ﺍﻟﺘﻮﻓﻴﻖ ..
٧ ......................................................................................... ﺍﳌﻘﺪﻣﺔ
١٧ ............................................................................... ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ
٦٩ ................................................................. ﻭﺟﻮﺩﻧﺎ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻜﻠﻴﻒ
١٢١ .............................................................. ﻋﺎﱂ ﺍﳉﻦ ﻭﺑﻌﺾ ﺍﻟﺸﺒﻬﺎﺕ
١٧٥ ......................................................................... ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻵﺧﺮﺓ
٢٤٣ ........................................................................................ ﺍﳋﺎﲤﺔ
٢٤٥ ...................................................................................... ﺍﻟﻔﻬﺮﺱ
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