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books-library.online_noo27d7dd5e14740c6bf04143-29216
books-library.online_noo27d7dd5e14740c6bf04143-29216
books-library.online_noo27d7dd5e14740c6bf04143-29216
ﻭﺇﹺﺫﹶﺍ ﻛﹶﺎﻧﺖ ﻣﻬﹺﻤﺔ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﹶﺮﹺﱘ ﺍﻟﻌﻈﻴﹺﻤﺔ ﻫﻲ ﺗﺮﺑﹺﻴﺔﹸ ﺃﹸﻣﺔ ﺗﻘـﻴﻢ
ﺍﻟﺪﻳﻦ ﺃﹶﻣﺮﺍﹰَ ﺑﹺﺎﻟـﻤﻌﺮﻭﻑ ﻭﻧﻬﻴﺎﹰ ﻋﻦ ﺍﻟـﻤﻨﻜﹶﺮﹺ ﻭﺇﹺﻳـﻤﺎﻧﺎﹰ ﺑﹺﺎﷲ؛ ﻓﹶـﺈﻥﱠ
ﺗﺮﺑﹺﻴﺔﹶ ﺍﻟﻨﻔﹸﻮﺱﹺ ﺗﻌﺪ ﻭﺳﻴﻠﹶﺔ ﻟﺬﻟﻚ ،ﻭﻟﹶﻴﺲ ﺃﹶﻣﻀﻰ ﻓﻲ ﺗﺮﺑﹺﻴﺔ ﺍﻟﻨﻔﺲﹺ ﻣـﻦ
ﺗﻐﻴﹺ ﹺﲑﻫﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ،ﻭﻟﺬﹶﺍ ﺟﺎﺀ ﻗﹶﻮﻟﹸﻪ– ﺗﻌﺎﱃ:-ﺇﹺﻥﱠ ﺍﻟﻠﹼﻪ ﻻﹶ ﻳﻐﻴﺮ ﻣـﺎ ﰲ ﻧﻔﻮﺱ ﺍﻟـﻤﺨﻠﺼﲔ ﺷﻮﻕ ﺩﺍﺋﻢ ﺇﱃ ﺭﺅﻳﺔ ﺩﻳﻦ ﺍﷲ –ﺗﻌﺎﱃ-
ﺑﹺﻘﹶﻮﻡﹴ ﺣﺘﻰ ﻳﻐﻴﺮﻭﺍﹾ ﻣﺎ ﺑﹺﺄﹶﻧﻔﹸﺴِﻬﹺﻢ (١)ﻭﻗﹶﻮﻟﹸﻪ ﺃﻳﻀﺎ:ﻗﹸﻞﹾ ﻫﻮ ﻣﻦ ﻋﻨـﺪ ﻭﻗﺪ ﺗﻤﻜﱠﻦ ﻣﻦ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻧﺒﺴﻂ ﰲ ﺷﺘﻰ ﺍﻟﺒﹺﻘﺎﻉ ،ﻓﺘﻠﻚ ﻋﻨﺪﻫﻢ ﻏﺎﻳ ﹸﺔ
ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ (٢)ﻭﻟﹶﺴﻨﺎ ﻧﻌﻨﹺﻲ ﻫﻨﺎ ﺑﹺﺘﻐﻴﹺﲑﹺ ﺍﻟﻨﻔﹾﺲﹺ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺗﻐﻴﹺﲑ ﺭﺅﻳﺘﻬﺎ ﻛﻞﱢ ﺟﻬﺪ ﻭﺩﺍﻓﻊ ﻛﻞﱢ ﻧﺸﺎﻁ ..ﺑﻴﺪ ﺃﻥﱠ ﺍﳋﻼﻑ ﰲ ﺗﺼﻮﺭ ﺍﻟـﻤﻨﻈﻮﻣﺔ
ﺇﹺﱃ ﻧﻔﹾﺴِﻬﺎ ﻭﺇﱃ ﺍﻷَﺷﻴﺎﺀِ ﻣﻦ ﺣﻮﻟـﻬﺎ ،ﻭﺗﻌﻠﻴﻤﻬﺎ ﻣﺒﺎﺩﺉ ﺍﻟﺘﻌﺎﻣﻞ ﻣ ﻊ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﺗﻌﲔ ﻋﻠﹶﻰ ﺫﻟـﻚ ،ﻭﰲ ﻛﹶﻴﻔﻴـﺔ ﺇﹺﻳﺼـﺎﻟﻬﺎ ﺇﱃ
ﺫﻟﻚ ﻛﹸﻠﱢﻪ -ﻋﻠﻰ ﺃﹶﻫﻤﻴﺔ ﺫﹶﻟﻚ-؛ ﻭﺇﹺﻧﻤﺎ ﻧﻌﻨﹺﻲ ﺗﺼﺤﻴﺢ ﺗﺼﻮﺭﹺﻫﺎ ﻧﺤﻮ ﺍﻷَﺫﻫﺎﻥ ﻭﺗﺮﺳﻴﺨﻬﺎ ﰲ ﺍﻟﻘﹸﻠﹸﻮﺏ ﺑﹺﺄﻗﻞﱢ ﺗﻜﻠﹸﻔﹶﺔ ﻭﻣﻦ ﺃﹶﻳﺴﺮ ﻃﹶﺮﻳﻖﹴ.
ﻣﺴﺄﹶﻟﹶﺔ ﻏﹶﻴﺒﹺﻴﺔ ﻛﹶﺜﲑﺍﹰ ﻣﺎ ﺃﹶﻟﹶﺤﺖ ﺍﻵﻳﺎﺕ ﰲ ﺑﻴﺎﻧﹺﻬـﺎ -ﻛﻤـﺎ ﺳـﺒﻘﹶﺖ
ﻭﻣﻬﹺﻤـﺘﻨﺎ ﻫﻨﺎ ﻟﹶﻴﺴﺖ ﺍﻟﻔﹶﺼﻞﹶ ﰲ ﺗﻠﻚ ﺍﻟـﻤﻨﻈﹸﻮﻣﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺃﻭ
ﺍﻹِﺷﺎﺭﺓ ،-ﻭﻫﻮ ﺗﺼﺤﻴﺢ ﻳﺴﺘﺘﺒﹺﻊ ﻏﹶﲑﻩ.
ﰲ ﻛﹶﻴﻔﻴﺔ ﺍﻟﺈﻗﹾﻨﺎﻉ ﺑﹺﻬﺎ؛ ﻭﺇﻧﻤﺎ ﻣﺤﺎﻭﻟﺔﹲ ﻟﻌﺮﺽ ﺗﺼﻮﺭﹴ ﺍﺣﺘﻔﹶﻰ ﺑﻪ ﺍﻟﻘﹸﺮﺁ ﹸﻥ
ﺍﻟﻜﹶﺮﱘ ﻛﹶﺜﲑﺍﹰَ ،ﻭﺻﺮﻓﹶﻪ ﰲ ﺃﹶﺛﻨﺎﺋﻪ ،ﻭﺗﻨﺎﻭﻟﹶﻪ ﻣﻦ ﺟﹺﻬﺎﺕ ﻋﺪﺓ ..ﻓﻲ ﺳﻌﻲﹴ
ﺇﹺﱃ ﺇﹺﳚﺎﺩ ﺍﳋﹶﻴﻂ ﺍﻟﺮﻓﻴﻊﹺ ﺍﻟﺬﻱ ﻳﺮﺑﹺﻂ ﺑﻴﻦ ﻫﺬﻩ ﺍﳉﻬﺎﺕ ،ﻟﻨﻀﻊ ﺑﹺـﺬﻟﻚ
(١ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ،ﺍﻵﻳﺔ .١١ ﻟﹶﺒﹺﻨﺔﹰ -ﻧﺤﺴﺒﻬﺎ -ﺟﻮﻫﺮﻳﺔﹰ ﺃﹶﺳﺎﺳﻴﺔﹰ ﰲ ﺍﻟـﻤﻨﻈﹸﻮﻣﺔ ﺍﻟـﻤﺸﺎﺭﹺ ﺇﹺﻟﻴﻬـﺎ،
(٢ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ .١٦٥
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﺣﻜﺎﻳﺔ ﺗﺼـﻮﺭﺍﺕ ﺃﻫـﻞ ﺍﻟﻜﺘـﺎﺏ ﻋـﻦ ﺍﳌﺼـﲑ ﻭﻳﻼﺣﻆ ﺃﻥﹼ ﺃﻏﹾﻠﺐ ﺍﻟﺪﺭﺍﺳﺎﺕ ﰲ ﺇﻃﺎﺭ ﺇﺻﻼﺡ ﺍﻟﻔﻜﺮ ﻻﹶ ﺗﻜﺎﺩ
ﻭﺍﺳﺘﻨﻜﺎﺭﹺﻫﺎ ،ﻓﻤﺎ ﻣﺪﻯ ﺑﻌﺪﻧﺎ ﻋﻨﻬﺎ؟ ،ﻭﻣﺎ ﻋﻼﻗﺔ ﻫﺬﻩ ﺍﻟﺘﺼـﻮﺭﺍﺕ ﺗﺘﺠﺎﻭﺯ ﺑﺤﺚ ﺍﻟﻮﺍﻗﻊ ﻭﺇﻓﹾﺮﺍﺯﺍﺗﻪ ،ﻭﻣﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻦ ﺃﺩﻭﺍﺕ ﻭﻭﺳﺎﺋﻞ
ﺑﹺﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﷲ ﻋﺰ ﻭﺟﻞﹼ ﻛﹶﺼﻔﺔ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﻘﹸﺪﺭﺓ؟ ،ﻭﻣﺎ ﻟﺄﺟﻞ ﻣﺴﺎﻳﺮﺗﻪ ﻭﺗﻐﻴﹺﲑﻩ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻪ ،ﺩﻭﻥ ﺃﻥ ﺗﺘﻘﺪﻡ ﺧﻄﻮﺓ ﻟﺒﺤﺚ
ﺃﺛﹶﺮ ﺍﺧﺘﻼﻑ ﺍﻟﺘﺼﻮﺭ ﺍﳌﺼﲑﻱ ﰲ ﺍﻟﻌﻤﻞ ﻋﻠـﻰ ﻣﺴـﺘﻮﻯ ﺍﻟﻔﹶـﺮﺩ ﻗﹶﻀﻴﺔ ﺍﳌﺼﲑ ،ﻭﻣﻊ ﺗﻔﻬﻤﻨﺎ ﻟﺬﻟﻚ ،ﺑﻞ ﻭﺗﺸﺠﻴﻌﻨﺎ ﻟﻬﺬﻩ ﺍﻟﺪﺭﺍﺳﺎﺕ..
ﻭﺍﻟـﻤﺠﺘﻤﻊ؟ ﻭﻣﺎ ﻣﺪﻯ ﻣﺴﺎﳘﺔ ﺿﺒﻂ ﺍﻟﺘﺼﻮﺭ ﺍﳌﺼﲑﻱ ﰲ ﺍﻹﺟﺎﺑﺔ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟـﻤﻌﲔ ﺍﻷَﻛﺒﺮ ﻋﻠﻰ ﺿﺒﻂ ﺍﻟﻮﺍﻗﻊ ﺑﹺﻤﻔﻬﻮﻣـﻪ ﺍﻟﻮﺍﺳـﻊ،
ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﺃﺭﻕ ﺍﳌﻔﻜﺮﻳﻦ :ﳌﺎﺫﺍ ﲣﻠﹼﻒ ﺍﳌﺴﻠﻤﻮﻥ ؟ ...ﻭﺃﺳﺌﻠﺔ ﻭﺗﻮﺟﻴﻬﹺﻪ ﺍﻟﻮﹺﺟﻬﺔ ﺍﳌﺮﺿﻴﺔ ﻫﻮ ﺗﻘﺪﱘ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺍﺿﺤﺔ ﻋﻦ ﺍﳌﺼـﲑ
ﺃﹸﺧﺮﻯ ﺗﻔﺮﹺﺽ ﻧﻔﺴﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ. ﻛﻤﺎ ﺃﺭﺍﺩﻫﺎ ﺍﳋﹶﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ.
ﺍﳌﺆﻟﻒ ﻓﻬﺬﻩ ﻣﻘﺎﺭﺑﺔ ﻟﺄﹸﻭﱃ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ
ﻛﻠﻤﺔ ﺍﻟﻔﺼﻞ ﻓﻴﻬﺎ ،ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻛﻞﱢ ﺗﻌﺼﺐﹴ ﺃﻭ ﺗﻘﻠﻴﺪ ،ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﻮﺩ
ﳌﻼﺣﻈﺎﺗﻜﻢdjaza@gawab.com :
ﺍﳊﻤﻴﺪ ﺇﱃ ﺍﳌﺼﺪﺭ ﺍﻟﺮﺑﺎﱐ ﺍﻟﺬﻱ ﻻﹶ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻﹶ ﻣﻦ
ﺧﻠﻔﻪ ،ﻭﺗﺨﻠﻴﺺ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳـﺰ ﻣﻤـﺎ ﺯﺍﺣﻤـﻪ ﻭﻗﻠﱠـﺺ ﻣـﻦ
ﺻﻼﺣﻴﺎﺗﻪ...
ﻭﻧﻘﺪﻡ ﺑﲔ ﻳﺪﻱ ﻫﺬﻩ ﺍﳌﻘﺎﺭﺑﺔ ﺟﻤﻠﺔﹰ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﻟﻌﻞﱠ ﺃﹶﻭﺿﺤﻬﺎ
ﻫﻲ :ﻫﻞ ﻣﻔﺎﻫﻴﻤﻨﺎ ﻭﺗﺼﻮﺭﺍﺗﻨﺎ ﻋﻦ ﺍﳌﺼﲑ ﺭﺑﺎﻧﻴﺔ ﺍﳌﺼﺪﺭ ﺃﻱ ﻗﺮﺁﻧﻴﺔ،
ﻓﻼ ﻧﺠﹺﺪ ﰲ ﺍﻵﻳﺎﺕ ﻣﺎ ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ؟ ،ﺛﹸﻢ ﺇﻧﻨﺎ ﻧﺠـﺪ ﰲ
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻓﺜﻤﺔ ﺇﺫﺍﹶً ﺗﻜﻠﻴﻒ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻠـﻪ ،ﻭﻫـﻮ ﰲ ﺫﻟـﻚ ﺗﻔﹾﻀﻴﻼﹰ ،(١)ﻭﺍﻟﺘﻔﻀﻴﻞ ﻳﻜﻮﻥ ﻋﻦ ﺗﻔﺮﺩ ﰲ ﻧﺎﺣﻴﺔ ﻣﺎ ،ﻓﻤﺎ ﻫﻲ ﻳـﺎ
ﻣﺘﺮﻭﻙ ﻻﺧﺘﻴﺎﺭﻩ ،ﺑﻌﺪ ﺃﻥ ﻭﻫﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﺩﺍﺓ ﺍﻟﺘﻤﻴﻴﺰ ﺑـﲔ ﺍﻟﺼـﺎﱀ ﺗﺮﻯ؟.
ﻭﺍﻟﻔﺎﺳﺪ ،ﻭﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞَﻭﻗﹸﻞﹺ ﺍﻟﹾﺤﻖ ﻣﻦ ﺭﺑﻜﹸﻢ ﻓﹶﻤـﻦ ﻭﻟﻌﻞ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺗﻔﺮﺩ ﺑﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﻌﺪ،
ﺷﺎﺀ ﻓﹶﻠﹾﻴ ﺆﻣﻦ ﻭﻣﻦ ﺷﺎﺀ ﻓﹶﻠﹾﻴﻜﹾﻔﹸﺮ.(٢) ﻣﺎ ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﺳﺮ ﻫﺬﺍ ﺍﻟﺘﻔﻀﻴﻞ ﺍﻟﺒﺎﻟﻎ ،ﻗﺎﻝ ﺗﻌﺎﱃ:ﺍﻟﱠﺬﻱ ﺃﹶﺣﺴﻦ ﻛﹸ ﱠﻞ
ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ ،ﺑﻞ ﺃﻣﺪﻩ ﺍﷲ ﺗﻌﺎﱃ -ﺭﲪﺔ ﻣﻨﻪ -ﲟﺎ ﻳﻌﻴﻨﻪ ﺷﻲﺀٍ ﺧﻠﹶﻘﹶﻪ ﻭﺑﺪﺃﹶ ﺧﻠﹾﻖ ﺍﻟﹾﺈﹺﻧﺴﺎﻥ ﻣﻦ ﻃﲔﹴ ﺛﹸﻢ ﺟﻌﻞﹶ ﻧﺴﻠﹶﻪ ﻣﻦ ﺳﻠﹶﺎﻟﹶﺔ ﻣﻦ
ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺼﺤﻴﺢ ،ﻓﻜﺎﻥ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ -ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻣﺎﺀ ﻣﻬﹺﲔﹴ ﺛﹸﻢ ﺳﻮﺍﻩ ﻭﻧﻔﹶﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ ﻭﺟﻌـﻞﹶ ﻟﹶﻜﹸـﻢ ﺍﻟﺴـﻤﻊ
ﻭﺍﻟﺴﻼﻡ -ﻋﻠﻰ ﻣﺮ ﺍﻟﺰﻣﻦ ﺃﻗﻮﻯ ﻣﻌﲔ ،ﻭﻟﻨﻘﺮﺃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺭﺳـﻼﹰ ﻭﺍﻟﹾﺄﹶﺑﺼﺎﺭ ﻭﺍﻟﹾﺄﹶﻓﹾﺌﺪﺓﹶ.(٢)
ﻣﺒﺸﺮﹺﻳﻦ ﻭﻣﻨﺬﺭﹺﻳﻦ ﻟﺌﹶﻼﱠ ﻳﻜﹸﻮﻥﹶ ﻟﻠﻨﺎﺱﹺ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﺣﺠﺔﹲ ﺑﻌـﺪ ﺍﻟﺮﺳـ ﹺﻞ ﻓﻘﺪ ﺷﺎﺀﺕ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺃﻥ ﺗـﻬﺐ ﻫﺬﺍ ﺍﳌﺨﻠـﻮﻕ ﺗﻠـﻚ
ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻋﺰﹺﻳﺰﺍ ﺣﻜﻴﻤﺎ ،(٣)ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ:ﺇﹺﻧـﺎ ﺍﳌﻮﺍﻫﺐ ﻭﲣﺼﻪ ﺎ ،ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﰲ ﺫﻟﻚ ﺣﻮﻝ ﻭﻻ ﻃﻮﻝ ،ﻓﻤﺎ
ﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﺑﹺﺎﻟﹾﺤﻖ ﺑﺸﲑﺍ ﻭﻧﺬﻳﺮﺍ ﻭﺇﹺﻥ ﻣﻦ ﺃﹸﻣﺔ ﺇﹺﻟﱠﺎ ﺧﻠﹶﺎ ﻓﻴﻬﺎ ﻧﺬﻳﺮ.(٤) ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮ ﻣﻨﻪ ﺇﺯﺍﺀ ﻫﺬﺍ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺍﻟﺘﺸﺮﻳﻒ ﺍﻟﺒـﺎﻟﻐﲔ؟ ﻭﺍﻟﻠﹼـﻪ
ﺃﹶﺧﺮﺟﻜﹸﻢ ﻣﻦ ﺑﻄﹸﻮﻥ ﺃﹸﻣﻬﺎﺗﻜﹸﻢ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺷﻴﺌﹰﺎ ﻭﺟﻌﻞﹶ ﻟﹶﻜﹸﻢ ﺍﻟﹾﺴـﻤ ﻊ
- (١ﺍﻟﻌﺒﺎﺩﺓ ﻋﻨﺪﻣﺎ ﺗﻌﲏ ﺃﴰﻞ ﻣﻌﺎﻧﻴﻬﺎ ،ﺃﻱ ﻛﻞ ﻋﻤﻞ ﻳﻘﻮﻡ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﺿـﻤﻦ ﻫـﺬﻩ
ﺠﻦ ﻭﺍﻟﹾﺈﹺﻧﺲﻭﺍﻷَﺑﺼﺎﺭ ﻭﺍﻷَﻓﹾﺌﺪﺓﹶ ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗﺸﻜﹸﺮﻭﻥﹶ (٣)ﻭﻣﺎ ﺧﻠﹶﻘﹾﺖ ﺍﻟﹾ ﹺ
ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﺴﺎﺟﺪﺓ ﺍﺳﺘﺠﺎﺑﺔ ﻷﻣﺮ ﺍﷲ ﺗﻌـﺎﱃ ،ﻣـﻦ ﺷـﺄﺎ ﲢﻘﻴـﻖ ﺍﻟـﺘﻤﻜﲔ ﺇﹺﻟﱠﺎ ﻟﻴﻌﺒﺪﻭﻥ.(١)(٤)
ﻭﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ ﻛﻤﺎ ﻭﻋﺪ ﺑﺬﻟﻚ ﺍﳌﺆﻣﻨﻮﻥ ﰲ ﺁﻳﺎﺕ ،ﻭﻻ ﻳﻘﺘﺼﺮ ﺫﻟـﻚ ﻋﻠـﻰ
ﳎﺮﺩ ﺃﺩﺍﺀ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺯﻛﺎﺓ... (١ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ،ﺍﻵﻳﺔ .٧٠
(٢ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ،ﺍﻵﻳﺔ .٢٩ (٢ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ،ﺍﻵﻳﺔ .٨
(٣ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .١٦٥ (٣ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ،ﺍﻵﻳﺔ .٧٨
(٤ﺳﻮﺭﺓ ﻓﺎﻃﺮ ،ﺍﻵﻳﺔ .٢٤ (٤ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ،ﺍﻵﻳﺔ .٥٦
8 7
ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
)(١
ﺑﹺﺎﻟﹾﺂﺧﺮﺓ ﻣﻤﻦ ﻫﻮ ﻣﻨﻬﺎ ﻓﻲ ﺷﻚ ﻭﺭﺑﻚ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺣﻔـﻴﻆﹲ ﻭﻣﻬﻤﺔ ﺍﻟﺮﺳﻞ-ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﲟﺎ ﺃﹸﻭﺣﻲ ﺇﻟﻴﻬﻢ ﻣﻦ
ﺗﺎﻟﻠﹼﻪ ﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﹾﻨﺎ ﺇﹺﻟﹶﻰ ﺃﹸﻣﻢﹴ ﻣﻦ ﻗﹶﺒﻠﻚ ﻓﹶﺰﻳﻦ ﻟﹶﻬﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺃﹶﻋﻤـﺎﻟﹶﻬﻢ ﻛﺘﺐ ﻭﺻﺤﻒ ،ﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﻃﺎﻗﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ
ﻓﹶﻬﻮ ﻭﻟﻴﻬﻢ ﺍﻟﹾﻴﻮﻡ.(٢) ﺇﱃ ﻛﻞ ﻣﺎ ﻫﻮ ﺧﲑ ،ﻭﺗﺒﻌﺪﻩ ﻋﻦ ﻛﻞ ﻣﺎ ﻫﻮ ﺷﺮ ،ﻓﹶﻠﹶﻘﺪ ﻭﺻـﻒ ﺍﷲ
ﻭﻟﻴﻘﹶﻊ ﺍﻻﺑﺘﻼﺀ ﻭﺗـﻤﺤﺺ ﺍﻟﻨﻔﻮﺱ ﻭﻳﻤﻴـﺰ ﺍﳋﺒﻴـﺚ ﻣـﻦ ﺗﻌﺎﱃ ﳎﻲﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻘﻮﻟﻪ:ﻫﻮ ﺍﻟﱠﺬﻱ ﺑﻌﺚﹶ ﻓﻲ ﺍﻟﹾﺄﹸﻣﻴﲔ ﺭﺳـﻮﻟﹰﺎ
ﺍﻟﻄﻴﺐ...ﻛﺎﻥ ﰲ ﻣﻘﺎﺑﻞ ﺃﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ ﻭﺇﻏﺮﺍﺀﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺗﺰﻳﻴﻨﻪ.. ﻣﻨﻬﻢ ﻳﺘﻠﹸﻮ ﻋﻠﹶﻴﻬﹺﻢ ﺁﻳﺎﺗﻪ ﻭﻳﺰﻛﱢﻴﻬﹺﻢ ﻭﻳﻌﻠﱢﻤﻬﻢ ﺍﻟﹾﻜﺘﺎﺏ ﻭﺍﻟﹾﺤﻜﹾﻤـﺔﹶ ﻭﺇﹺﻥ
ﲢﺬﻳﺮ ﻣﻦ ﺷﻘﺎﺀ ﺃﺑﺪﻱ ﻭﺇﻏﺮﺍﺀ ﺑﻨﻌﻴﻢ ﺃﺑﺪﻱ ،ﻳﺄﺗﻴﺎﻥ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺿـﻤﻦ ﻛﹶﺎﻧﻮﺍ ﻣﻦ ﻗﹶﺒﻞﹸ ﻟﹶﻔﻲ ﺿﻠﹶﺎﻝﹴ ﻣﺒﹺﲔﹴ.(١)
ﺑﻴﺎﻥ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻠﻰ ﺃﻳﺪﻱ ﺭﺳﺎﻻﺕ ﺍﻟﺮﺳـﻞ – ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ -ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻳﻮﺟﻬﻮﻥ
ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،-ﻭﻟﻘﺪ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺼﺤﻴﺢ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻜﻤﺘﻪ ﺃﻥ ﺟﻌـﻞ
ﻓﻘﺎﻝ:ﻭﻛﹶ ﹶﺬﻟﻚ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻗﹸﺮﺁﻧﺎ ﻋﺮﺑﹺﻴﺎ ﻭﺻﺮﻓﹾﻨﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﹾﻮﻋﻴﺪ ﻟﹶﻌﻠﱠﻬـﻢ ﻟﻺﻧﺴﺎﻥ ﺃﻫﻮﺍﺀ) ،(٢ﻗﺪ ﲢﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺼﺤﻴﺢ ،ﻭﺍﺑـﺘﻼﻩ
ﻳﺘﻘﹸﻮﻥﹶ ﺃﹶﻭ ﻳﺤﺪﺙﹸ ﻟﹶﻬﻢ ﺫﻛﹾﺮﺍ.(٣) ﺑﺸﻴﻄﺎﻥ ﻳﻌﻤﻞ ﻋﻠﻰ ﺗﺰﻳﲔ ﺗﻠﻚ ﺍﻷﻫﻮﺍﺀ ،ﻭﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻻﺳﺘﺠﺎﺑﺔ ﳍﺎ،
ﺗﺼﺮﻳﻒ ﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺟﻌﻠﻪ ﺳﺒﺒﺎ ﻹﺣﺪﺍﺙ ﺍﻟـﺬﻛﺮﻯ، ﻓﻬﺎ ﻫﻨﺎ ﳏﻞ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻻﺧﺘﺒﺎﺭﻟﻴﺒﻠﹸﻮﻛﹸﻢ ﺃﹶﻳﻜﹸﻢ ﺃﹶﺣﺴﻦ ﻋﻤﻠﹰﺎ ﻭﻫـ ﻮ
ﳚﻌﻠﻨﺎ ﻧﻮﻗﻦ ﺃﻧﻪ ﻳﻘﻒ ﺳﺪﺍ ﻣﻨﻴﻌﺎ ﰲ ﻭﺟﻪ ﺍﻷﻫﻮﺍﺀ ﻭﺗﺰﻳﲔ ﺍﻟﺸـﻴﻄﺎﻥ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﹾﻐﻔﹸﻮﺭ (٣)ﻭﻟﹶﻘﹶﺪ ﺻﺪﻕ ﻋﻠﹶﻴﻬﹺﻢ ﺇﹺﺑﻠﻴﺲ ﻇﹶﻨﻪ ﻓﹶﺎﺗﺒﻌﻮﻩ ﺇﹺﻟﱠﺎ ﻓﹶﺮﹺﻳﻘﹰﺎ
ﳍﺎ ،ﻭﻳﻘﻴﻨﻨـﺎ ﻳﺘﻀـﺎﻋﻒ ﻋﻨـﺪﻣﺎ ﻧﺘﻠـﻮ ﻣﺜـﻞ ﻫـﺬﻩ ﺍﻵﻳـﺎﺕ ﻣﻦ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻋﻠﹶﻴﻬﹺﻢ ﻣﻦ ﺳﻠﹾﻄﹶﺎﻥ ﺇﹺﻟﱠﺎ ﻟﻨﻌﻠﹶﻢ ﻣـﻦ ﻳـ ﺆﻣﻦ
ﺍﻟﻜﺮﳝﺎﺕ:ﻭﺍﻟﹾﻤ ﹶﻄﻠﱠﻘﹶﺎﺕ ﻳﺘﺮﺑﺼﻦ ﺑﹺﺄﹶﻧﻔﹸﺴِﻬﹺﻦ ﺛﹶﻼﹶﺛﹶﺔﹶ ﻗﹸﺮﻭﺀٍ ﻭﻻﹶ ﻳﺤﻞﱡ ﻟﹶﻬﻦ
ﻓﻬﺬﻩ ﺟﻤﻠﺔ ﺗﻮﺟﻴﻬﺎﺕ ﻗﺮﺁﻧﻴﺔ ﻋﻠّﻖ ﺍﻹﺗﻴﺎﻥ ﺎ ﺃﻭ ﺍﻻﻧﺘﻬﺎﺀ ﻋﻨﻬﺎ ﺃﹶﻥ ﻳﻜﹾﺘﻤﻦ ﻣﺎ ﺧﻠﹶﻖ ﺍﻟﻠﹼﻪ ﻓﻲ ﺃﹶﺭﺣﺎﻣﻬﹺﻦ ﺇﹺﻥ ﻛﹸﻦ ﻳ ﺆﻣﻦ ﺑﹺﺎﻟﻠﹼـﻪ ﻭﺍﻟﹾﻴـﻮ ﹺﻡ
ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﻋﺪﻡ ﺍﻻﻧﻀﺒﺎﻁ ﻭﻓﻘﹶﻬﺎ ،ﻻ ﺍﻵﺧﺮﹺ ،(١)ﻭﺇﹺﺫﹶﺍ ﻃﹶﻠﱠﻘﹾﺘﻢ ﺍﻟﻨﺴﺎﺀ ﻓﹶﺒﻠﹶ ﻐﻦ ﺃﹶﺟﻠﹶﻬﻦ ﻓﹶﻼﹶ ﺗﻌﻀـﻠﹸﻮﻫﻦ ﺃﹶﻥ
ﻳﻜﻮﻥ ﺇﻻ ﳋﻠﻞ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺃﻭ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻻﺑﺪ ،ﻭﻏﻴﺮﻫﺎ ﻣـﻦ ﻳﻨﻜﺤﻦ ﺃﹶ ﺯﻭﺍﺟﻬﻦ ﺇﹺﺫﹶﺍ ﺗﺮﺍﺿﻮﺍﹾ ﺑﻴﻨﻬﻢ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﺫﹶﻟﻚ ﻳﻮﻋﻆﹸ ﺑﹺﻪ ﻣـﻦ
ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﳍﺎ ﺍﳊﻜﻢ ﻧﻔﺴﻪ ﻋﻨﺪﻣﺎ ﺗﻨﺘﻬﻚ ،ﺇﺫ ﳚﻤﻌﻬﺎ ﲨﻴﻌﺎ ﺍﳋﺮﻭﺝ ﻛﹶﺎﻥﹶ ﻣﻨﻜﹸﻢ ﻳ ﺆﻣﻦ ﺑﹺﺎﻟﻠﹼﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺍﻵﺧﺮﹺ ،(٢)ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨـﻮﺍﹾ ﹶﻻ
ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻻﻧﻐﻤﺎﺱ ﰲ ﺍﳌﻌﺼﻴﺔ.. ﺗﺒﻄﻠﹸﻮﺍﹾ ﺻﺪﻗﹶﺎﺗﻜﹸﻢ ﺑﹺﺎﻟﹾﻤﻦ ﻭﺍﻷﺫﹶﻯ ﻛﹶﺎﻟﱠﺬﻱ ﻳﻨﻔﻖ ﻣﺎﻟﹶﻪ ﺭﹺﺋﹶﺎﺀ ﺍﻟﻨـﺎﺱﹺ ﻭﻻﹶ
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ؛ ﻳﺘﻘﻮﻯ ﰲ ﺍﻟﻨﻔﺲ ﻭﻳﺴﺘﻮﱄ ﻋﻠﻴﻬﺎ، ﻳ ﺆﻣﻦ ﺑﹺﺎﻟﻠﹼﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺍﻵﺧﺮﹺ ،(٣)ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺃﹶﻃﻴﻌـﻮﺍﹾ ﺍﻟﻠﹼـ ﻪ
ﺑﺘﻘﺪﻳﺮ ﺗﻠﻚ ﺍﻟﻨﻌﻢ -ﺍﻟﱵ ﻗﺪ ﻣﺮﺕ -ﻭﻏﲑﻫﺎ ،ﻭﺍﺳﺘﺸـﻌﺎﺭ ﻗﻴﻤﺘـﻬﺎ ﻭﺃﹶﻃﻴﻌﻮﺍﹾ ﺍﻟﺮﺳﻮﻝﹶ ﻭﺃﹸﻭﻟﻲ ﺍﻷَﻣﺮﹺ ﻣﻨﻜﹸﻢ ﻓﹶﺈﹺﻥ ﺗﻨﺎﺯﻋﺘﻢ ﻓﻲ ﺷﻲﺀٍ ﻓﹶـﺮﺩﻭﻩ
ﻭﺁﺛﺎﺭﻫﺎ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ،ﻭﻫﻲ ﲤﻸ ﺍﻟﻮﺟﻮﺩ ،ﺑﻞ ﻫـﻲ ﰲ ﻛـﻞ ﺇﹺﻟﹶﻰ ﺍﻟﻠﹼﻪ ﻭﺍﻟﺮﺳﻮﻝﹺ ﺇﹺﻥ ﻛﹸﻨﺘﻢ ﺗﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﹼﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺍﻵﺧﺮﹺ ﺫﹶﻟﻚ ﺧﻴـ ﺮ
ﺟﻠﻴﻠﺔ ﻭﺣﻘﲑﺓ ﻣﻨﻪ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺇﹺﻥﱠ ﻓﻲ ﺧﻠﹾﻖﹺ ﺍﻟﺴـﻤﺎﻭﺍﺕ ﻭﺃﹶﺣﺴﻦ ﺗﺄﹾﻭﹺﻳﻼﹰ ،(٤)ﻻﹶ ﻳﺴﺘﺄﹾﺫﻧﻚ ﺍﻟﱠﺬﻳﻦ ﻳﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﹼﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺍﻵﺧﺮﹺ
ﻭﺍﻷَﺭﺽﹺ ﻭﺍﺧﺘﻼﹶﻑ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺍﻟﻨﻬﺎﺭﹺ ﻵﻳﺎﺕ ﻟﱢـﺄﹸﻭﻟﻲ ﺍﻷﻟﹾﺒـﺎﺏﹺ ﺍﻟﱠـﺬﻳﻦ ﺃﹶﻥ ﻳﺠﺎﻫﺪﻭﺍﹾ ﺑﹺﺄﹶﻣﻮﺍﻟﻬﹺﻢ ﻭﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻭﺍﻟﻠﹼﻪ ﻋﻠﻴﻢ ﺑﹺﺎﻟﹾﻤﺘﻘﲔ ﺇﹺﻧﻤﺎ ﻳﺴﺘﺄﹾﺫﻧﻚ
ﻳ ﹾﺬﻛﹸﺮﻭﻥﹶ ﺍﻟﻠﹼﻪ ﻗﻴﺎﻣﺎ ﻭﻗﹸﻌﻮﺩﺍ ﻭﻋﻠﹶﻰ ﺟﻨﻮﺑﹺﻬﹺﻢ ﻭﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ ﻓـﻲ ﺧﻠﹾـ ﹺﻖ ﺍﻟﱠﺬﻳﻦ ﻻﹶ ﻳﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻟﻠﹼﻪ ﻭﺍﻟﹾﻴﻮﻡﹺ ﺍﻵﺧﺮﹺ ﻭﺍﺭﺗﺎﺑﺖ ﻗﹸﻠﹸﻮﺑﻬﻢ ﻓﹶﻬﻢ ﻓﻲ ﺭﻳﺒﹺﻬﹺﻢ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷَﺭﺽﹺ ﺭﺑﻨﺎ ﻣﺎ ﺧﻠﹶﻘﹾﺖ ﻫﺬﺍ ﺑﺎﻃﻼﹰ ﺳﺒﺤﺎﻧﻚ ﻓﹶﻘﻨﺎ ﻋﺬﹶﺍﺏ ﻳﺘﺮﺩﺩﻭﻥﹶ (٥)ﻭﻏﲑﻫﺎ.
ﺍﻟﻨﺎﺭﹺ ،(١)ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ -ﻣﻊ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ:-ﺇﹺﻥﱠ ﻓﻲ ﺧﻠﹾﻖﹺ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷَﺭﺽﹺ ﻭﺍﺧﺘﻼﹶﻑ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺍﻟﻨﻬﺎﺭﹺ ﻭﺍﻟﹾﻔﹸﻠﹾﻚ ﺍﻟﱠﺘﻲ ﺗﺠﺮﹺﻱ ﻓﻲ (١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .٢٢٨
(٢ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .٢٣٢
ﺍﻟﹾﺒﺤﺮﹺ ﺑﹺﻤﺎ ﻳﻨﻔﹶﻊ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﹼﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﻣﺎﺀ ﻓﹶﺄﹶﺣﻴـﺎ ﺑﹺـﻪ
(٣ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .٢٦٤
(٤ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .٥٩
(١ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ .١٩١ (٥ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ،ﺍﻵﻳﺔ .٤٥
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻳﻬﺘﺪ ﺪﻯ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ،ﻭﻟﻨﻘﻒ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ ﻓﻠﻨﻘﺮﺃ ﻗﻮﻟـﻪ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮﺗﻬﺎ ﻭﺑﺚﱠ ﻓﻴﻬﺎ ﻣﻦ ﻛﹸﻞﱢ ﺩﺁﺑـﺔ ﻭﺗﺼـﺮﹺﻳﻒ ﺍﻟﺮﻳـﺎﺡﹺ
)(١
ﺗﻌﺎﱃ :ﻳﺮﹺﻳﺪ ﺍﻟﻠﹼﻪ ﻟﻴﺒﻴﻦ ﻟﹶﻜﹸﻢ ﻭﻳﻬﺪﻳﻜﹸﻢ ﺳﻨﻦ ﺍﻟﱠـﺬﻳﻦ ﻣـﻦ ﻗﹶـﺒﻠﻜﹸﻢ ﻭﺍﻟﺴﺤﺎﺏﹺ ﺍﻟﹾﻤﺴﺨﺮﹺ ﺑﻴﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷَﺭﺽﹺ ﻵﻳﺎﺕ ﻟﱢﻘﹶﻮﻡﹴ ﻳﻌﻘﻠﹸـﻮﻥﹶ
ﻭﻳﺘﻮﺏ ﻋﻠﹶﻴﻜﹸﻢ ﻭﺍﻟﻠﹼﻪ ﻋﻠﻴﻢ ﺣﻜﻴﻢ ﻭﺍﻟﻠﹼﻪ ﻳﺮﹺﻳﺪ ﺃﹶﻥ ﻳﺘﻮﺏ ﻋﻠﹶﻴﻜﹸﻢ ﻭﻳﺮﹺﻳﺪ ..ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ-ﻭﻫﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺠﺎﺯﻯ ﻓﻴﻪ ﻛﻞﱞ ﲟـﺎ
ﺍﻟﱠﺬﻳﻦ ﻳﺘﺒﹺﻌﻮﻥﹶ ﺍﻟﺸﻬﻮﺍﺕ ﺃﹶﻥ ﺗﻤﻴﻠﹸﻮﺍﹾ ﻣﻴﻼﹰ ﻋﻈﻴﻤﺎ ﻳﺮﹺﻳﺪ ﺍﻟﻠﹼﻪ ﺃﹶﻥ ﻳﺨﻔﱢ
ﻒ ﻋﻤﻞ ،ﺇﻥ ﺧﲑﺍﹰَ ﺃﻭ ﺷﺮﺍﹰَ-ﻻ ﻳﺴﺘﻮﱄ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ،ﻭﻻ ﻳﻜﻮﻥ ﻟﻪ ﺗﺄﺛ ﲑ
ﺿﻞﱡ ﻋﻠﹶﻰ ﻋﻨﻜﹸﻢ ﻭ ﺧﻠﻖ ﺍﻹِﻧﺴﺎﻥﹸ ﺿﻌﻴﻔﹰﺎ ،(١)ﻗﹸﻞﹾ ﺇﹺﻥ
ﺿﻠﹶﻠﹾﺖ ﻓﹶﺈﹺﻧﻤﺎ ﺃﹶ ﰲ ﺍﻟﻌﻤﻞ ﺇﻻ ﺑﺎﻟﻜﺸﻒ ﻋﻤﺎ ﻳﻐﻴﺮ ﻣﻦ ﺣﻘﻴﻘﺘﻪ ﺍﻟﱵ ﻭﺻﻔﻬﺎ ﺍﻟﻘـﺮﺁﻥ
ﻧﻔﹾﺴِﻲ ﻭﺇﹺﻥ ﺍﻫﺘﺪﻳﺖ ﻓﹶﺒﹺﻤﺎ ﻳﻮﺣﻲ ﺇﹺﻟﹶﻲ ﺭﺑﻲ ﺇﹺﻧﻪ ﺳﻤﻴﻊ ﻗﹶﺮﹺﻳﺐ.(٢) ﺍﻟﻜﺮﱘ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ -ﻛﻤﺎ ﺳﺒﻖ -ﻳﻌﻠﱢﻖ ﻣﺎ ﺟﺎﺀ ﻓﻴﻪ ﻣﻦ ﺃﻭﺍﻣـﺮ
ﺇﺫﺍﹰَ ﳓﻦ ﻣﺪﻋﻮﻭﻥ ﲨﻴﻌﺎﹰَ ﻟﻠﺮﺟﻮﻉ ﺇﱃ ﻫـﺬﺍ ﺍﻟﺒﻴـﺎﻥ ﺍﻹﳍـﻲ ﻭﻧﻮﺍﻩ ﻋﻠﻰ ﻗﺎﻧﻮﻥ ﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﺻﺮﻑ ﻓﻴﻪ ﺗﺼﺮﻳﻔﺎ ،ﻓـﻼ ﻏـﺮﻭ ﺃﻥ
ﺍﻟﺮﺣﻴﻢ ،ﻟﻴﻬﺪﻳﻨﺎ ﺇﱃ ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﺑﻪ ﻧﻜﺴِﺐ ﺍﳌﻌﺮﻛـﺔ ﻣـﻊ ﺇﺑﻠـﻴﺲ ﺍﻟﺒﺤﺚ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺼﻴﻐﺔ ﺍﻟﺼﺤﻴﺤﺔ ﳍﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ،ﻭﻧﻔﺘﺮﹺﺽ ﺃﻥ ﲦﺔ
ﻭﺟﻨﻮﺩﻩ ،ﻭﻟﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺃﺳﻠﺤﺘﻪ ﻭﻣﻌﺪﺍﺗﻪ ﻭﺷﺒﻜﺎﺗﻪ ،ﲤﺎﻣـﺎ ﻣﺜﻠﻤـﺎ ﺗﻐﻴﲑﺍ ﻭﲢﺮﻳﻔﺎ ﻗﺪ ﺣﺼﻞ ﻟﻪ؟.
ﻳﻔﻌﻞ ﺍﻷﻋﺪﺍﺀ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻋﻨﺪﻣﺎ ﻳﺘﺨﺬﻭﻥ ﻣﻦ ﺟﻬـﺔ ﻣـﺎ ﻭﺍﷲ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﺑﺄﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ ﻭﻣﺪﺍﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ..ﻋﻨـﺪﻣﺎ
ﻋﺪﻭَﺍ ،ﻭﳓﻦ ﻣﺪﻋﻮﻭﻥ ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻳﺎ ﺃﹶﻳﻬـﺎ ﺳﻦ ﺫﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻓﺼﻠﻪ ﰲ ﻛﺘﺎﺑﻪ ،ﻭﺑـﻴﻦ ﻣﺎ ﻳﻐﻴﺮ ﻣﻦ ﺣﻘﻴﻘﺘـﻪ،
ﺍﻟﻨﺎﺱ ﺇﹺﻥﱠ ﻭﻋﺪ ﺍﻟﻠﱠﻪ ﺣﻖ ﻓﹶﻠﹶﺎ ﺗﻐﺮﻧﻜﹸﻢ ﺍﻟﹾﺤﻴﺎﺓﹸ ﺍﻟﺪﻧﻴﺎ ﻭﻟﹶﺎ ﻳﻐﺮﻧﻜﹸﻢ ﺑﹺﺎﻟﻠﱠـﻪ ﻛﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﺪﻡ ﻣﻌﻮﻧﺔ ﻟﻠﻨﺎﺱ ﲨﻴﻌﺎ ،ﻻ ﻳﻘﻮﻡ ﺎ ﺃﻱ ﻓﻜﺮﹴ
ﺍﻟﹾﻐﺮﻭﺭ ﺇﹺﻥﱠ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ ﻋﺪﻭ ﻓﹶﺎﺗﺨﺬﹸﻭﻩ ﻋﺪﻭﺍ ﺇﹺﻧﻤﺎ ﻳـﺪﻋﻮ ﺣﺰﺑـﻪ ﻣﻬﻤﺎ ﲰﺎ ﰲ ﺩﺭﺟﺎﺕ ﺍﻟﻜﻤﺎﻝ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﻘـﻂ ﻷﻥ ﺍﻟﻔﻜـﺮ ﻻ
ﻟﻴﻜﹸﻮﻧﻮﺍ ﻣﻦ ﺃﹶﺻﺤﺎﺏﹺ ﺍﻟﺴﻌﲑﹺ.(٣) ﻳﻤﻜﻨﻪ ﺧﺮﻕ ﺣﺠﺐ ﺍﻟﻐﻴﺐ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺧﻔﺎﻳﺎﻩ ،ﻭﻟﻜﻦ ﺃﻳﻀـﺎ
ﻟﻀﻌﻒ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻠﱠﺔ ﺣﻴﻠﺘﻪ -ﻣﻬﻤﺎ ﺃﻭﰐ ﻣﻦ ﺫﻛﺎﺀ ﻭﻋﺒﻘﺮﻳﺔ -ﻣﺎ ﱂ
(١ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .٢٨
(٢ﺳﻮﺭﺓ ﺳﺒﺄ ،ﺍﻵﻳﺔ .٥٠
(٣ﺳﻮﺭﺓ ﻓﺎﻃﺮ ،ﺍﻵﻳﺔ .٦ (١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .١٦٤
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻭﺇﹺﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻓﹶﺎﺣﺸﺔﹰ ﻗﹶﺎﻟﹸﻮﺍﹾ ﻭﺟﺪﻧﺎ ﻋﻠﹶﻴﻬﺎ ﺁﺑﺎﺀﻧﺎ ﻭﺍﻟﻠﹼﻪ ﺃﹶﻣﺮﻧﺎ ﺑﹺﻬﺎ ﻗﹸـﻞﹾ ﺇﹺﻥﱠ ﻭﺃﻣﺮ ﻣﺆﺳﻒ ﺃﻥ ﻧﻮﻫﻢ ﺃﻧﻔﺴﻨﺎ ﺃﻧﻨﺎ ﻗﺪ ﺍﲣﺬﻧﺎ ﻣـﻦ ﺍﻟﺸـﻴﻄﺎﻥ
ﺍﻟﻠﹼﻪ ﻻﹶ ﻳﺄﹾﻣﺮ ﺑﹺﺎﻟﹾﻔﹶﺤﺸﺎﺀ ﺃﹶﺗﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﻣﺎ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ.(١) ﻋﺪﻭﺍﹰ ،ﰲ ﺣﲔ ﺃﻧﻨﺎ ﰲ ﻏﻔﻠﺔ ﺷﺒﻪ ﺗﺎﻣﺔ ،ﻋﻦ ﺃﻱ ﺷﻲﺀٍ ﻣﻦ ﺧﻄﹶﻄـﻪ،
ﻧﻌﻮﺩ ﻓﻨﻘﻮﻝ :ﻻﺑﺪ ﺃﻭﻻﹰَ ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀٍ ﻣﻦ ﻣﻼﺣﻈﺔ ﺍﺭﺗﻜﺎﺏ ﻭﺍﻟﱵ ﺍﺑﺘﺪﺃﻫﺎ ﻳﻮﻡ ﻃﹸﺮﹺﺩ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻃﻠﺐ ﺍﻹﻣﻬﺎﻝ ﺇﱃ ﻳﻮﻡ
ﻫﺬﺍ ﺍﻟﻠﻌﲔ ﻷﻭﻝ ﻣﻌﺼﻴﺔ ﻓﻴﻤﺎ ﻗﺼﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻛﺎﻥ ﻭﺭﺍﺀ ﺍﳌﻌﺼـﻴﺔ ﺍﻟﺪﻳﻦ ﻭﻗﹶﺎﻝﹶ ﺃﹶﻧﻈﺮﻧﹺﻲ ﺇﹺﻟﹶﻰ ﻳﻮﻡﹺ ﻳﺒﻌﺜﹸﻮﻥﹶ ﻗﹶﺎﻝﹶ ﺇﹺﻧﻚ ﻣﻦ ﺍﳌﹸﻨﻈﹶﺮﹺﻳﻦ ﻗﹶـﺎ ﹶﻝ
ﺍﻟﺜﺎﻧﻴﺔ ﳌﺎ ﺍﺳﺘﻘﺮ ﺁﺩﻡ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻭﺯﻭﺟﻪ ﰲ ﺟﻨﺘﻪ ،ﻓﻜﺎﻥ ﺳـﺒﺒﺎ ﻓﹶﺒﹺﻤﺎ ﺃﹶﻏﹾﻮﻳﺘﻨﹺﻲ ﻷَﻗﹾﻌﺪﻥﱠ ﻟﹶﻬﻢ ﺻﺮﺍﻃﹶﻚ ﺍﻟﹾﻤﺴﺘﻘﻴﻢ ﺛﹸﻢ ﻵﺗﻴﻨﻬﻢ ﻣﻦ ﺑـﻴﻦﹺ
ﻣﺒﺎﺷﺮﺍ ﰲ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ ،ﺩﻭﻥ ﺃﻥ ﻧﻐﻔﻞ ﻋﻦ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﺃﹶﻳﺪﻳﻬﹺﻢ ﻭﻣﻦ ﺧﻠﹾﻔﻬﹺﻢ ﻭﻋﻦ ﺃﹶﻳﻤﺎﻧﹺﻬﹺﻢ ﻭﻋﻦ ﺷﻤﺂﺋﻠﻬﹺﻢ ﻭﻻﹶ ﺗﺠﹺﺪ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ
ﻋﻘﺐ ﺗﻠﻜﻢ ﺍﳌﻌﺼﻴﺘﲔ ،ﻭﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﻣﻦ ﻛﻠﻤـﺎﺕ) :ﺑـﲏ ﺁﺩﻡ(، ﺷﺎﻛﺮﹺﻳﻦ.(١)
)ﺍﻟﻔﺘﻨﺔ() ،ﺍﻟﺸﻴﺎﻃﲔ ﺃﻭﻟﻴﺎﺀ() ،ﺍﻟـﺬﻳﻦ ﻻ ﻳﺆﻣﻨـﻮﻥ() ،ﻓﺎﺣﺸـﺔ(، ﻭﻣﻦ ﺍﻟـﻤﻬﻢ ﺃﻥ ﻧﻨﺘﺒﹺﻪ ﺇﱃ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﻟـﺬﻱ ﻻ ﺭﻳـﺐ ﰲ
)ﺍﻵﺑﺎﺀ() ،ﺗﻘﻮﻟﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ(. ﺣﺼﻮﻟﻪ ،ﻭﻟﹾﻨﺘﻞﹸ ﺗﻠﻚ ﺍﻟﻮﺻﻴﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ﻋﻘﺐ ﻗﺼـﺔ ﺁﺩﻡ -ﻋﻠﻴـﻪ
ﻭﻟﻌﻠﱠﻪ ﻣﻦ ﺍﳌﻔﻴﺪ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺻﻠﺐ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻭﻭﻗﻮﻋﻪ ﰲ ﺷﺮﻙ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺫﻟـﻚ ﳌـﺎ ﻗـﺎﻝ
ﺃﻥ ﺣﻀﻮﺭ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﺘﻜﺮﺭ ﻧﹺﺴﺒﻴَﺎ ﰲ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺍﺕ ﻭﺍﻟﱵ ﺑﻌﺪﻫﺎ؛ ﺇﳕﺎ ﺗﻌﺎﱃ:ﻳﺎ ﺑﻨﹺﻲ ﺁﺩﻡ ﻻﹶ ﻳﻔﹾﺘﻨﻨﻜﹸﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻛﹶﻤﺎ ﺃﹶﺧﺮﺝ ﺃﹶﺑـﻮﻳﻜﹸﻢ ﻣـ ﻦ
ﻫﻮ ﺿﺮﻭﺭﺓ ﺍﻗﺘﻀﺎﻫﺎ ﺍﻟﺴﻴﺎﻕ ﻟﺪﻭﺭﻩ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻌﺼﻴﺔ ،ﻭﺇﻻﱠ ﻓﻬـﻮ ﺍﻟﹾﺠﻨﺔ ﻳﻨﺰﹺﻉ ﻋﻨﻬﻤﺎ ﻟﺒﺎﺳﻬﻤﺎ ﻟﻴﺮﹺﻳﻬﻤﺎ ﺳﻮﺀَﺍﺗﻬﹺﻤﺎ ﺇﹺﻧﻪ ﻳﺮﺍﻛﹸﻢ ﻫﻮ ﻭﻗﹶﺒﹺﻴﻠﹸﻪ
ﳐﻠﻮﻕ ﷲ ﺗﻌﺎﱃ ،ﻭﺣﻘﻴﻘﺔ ﻏﻴﺒﻴﺔ ﺃﺳﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ﺃﻓﻌـﺎﻻ ﻣﺜـﻞ: ﻣﻦ ﺣﻴﺚﹸ ﻻﹶ ﺗﺮﻭﻧﻬﻢ ﺇﹺﻧﺎ ﺟﻌﻠﹾﻨﺎ ﺍﻟﺸﻴﺎﻃﲔ ﺃﹶﻭﻟﻴﺎﺀ ﻟﻠﱠﺬﻳﻦ ﻻﹶ ﻳﺆﻣﻨـﻮﻥﹶ
)ﺍﻟﺘﺰﻳﲔ ،ﺍﻹﻏﻮﺍﺀ ،ﺍﻹﻏﺮﺍﺀ ،ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺣﺰﺑﻪ ،ﺇﺛﺎﺭﺓ ﺍﻟﻔﺘﻨـﺔ ،ﺯﺭﻉ
ﺍﻷﻣﺎﱐ ،ﺍﻟﻮﺳﻮﺳﺔ ، (...ﻓﺘﺄﺛﲑﻩ ﻳﺒﻘﻰ ﰲ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻓـﻼ
ﺍﳌﻌﺼﻴﺔ ﲢﺖ ﺍﻬﺮ ﺳﻠﻄﺎﻥ ﻟﻪ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺧﺘﻴﺎﺭﻩ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﺇﹺﻧﻪ ﻟﹶﻴﺲ ﻟﹶ ﻪ
ﺳﻠﹾﻄﹶﺎﻥﹲ ﻋﻠﹶﻰ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻭﻋﻠﹶﻰ ﺭﺑﻬﹺﻢ ﻳﺘﻮﻛﱠﻠﹸﻮﻥﹶ ﺇﹺﻧﻤﺎ ﺳﻠﹾﻄﹶﺎﻧﻪ ﻋﻠﹶـﻰ
ﺇﺫﺍ ﺭﺟﻌﻨﺎ ﺇﱃ ﻗﺼﺔ ﺃﺑﻴﻨﺎ ﺁﺩﻡ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻣﻊ ﺇﺑﻠﻴﺲ ﻟﻨﻨﻈﺮ ﺍﻟﱠﺬﻳﻦ ﻳﺘﻮﻟﱠﻮﻧﻪ ﻭﺍﻟﱠﺬﻳﻦ ﻫﻢ ﺑﹺﻪ ﻣﺸﺮﹺﻛﹸﻮﻥﹶ ،(١)ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ :ﺇﹺﻥﱠ
ﻛﻴﻒ ﻛﺎﻥ ﺍﻟﺘﻌﻘﻴﺐ ﻋﻠﻰ ﻣﺎ ﺻﺪﺭ ﻣﻦ ﻛﻠﻴﻬﻤﺎ ،ﳒـﺪ ﰲ ﺟﺎﻧـﺐ ﻋﺒﺎﺩﻱ ﻟﹶﻴﺲ ﻟﹶﻚ ﻋﻠﹶﻴﻬﹺﻢ ﺳﻠﹾﻄﹶﺎﻥﹲ ﺇﹺﻻﱠ ﻣﻦﹺ ﺍﺗﺒﻌﻚ ﻣـﻦ ﺍﻟﹾﻐـﺎﻭﹺﻳﻦ،(٢)
ﺇﺑﻠﻴﺲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻗﹶﺎﻝﹶ ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻻﱠ ﺗﺴﺠﺪ ﺇﹺﺫﹾ ﺃﹶﻣﺮﺗﻚ ﻗﹶﺎﻝﹶ ﺃﹶﻧﺎﹾ ﺧﻴﺮ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇﹺﻧﺎ ﺟﻌﻠﹾﻨﺎ ﺍﻟﺸﻴﺎﻃﲔ ﺃﹶﻭﻟﻴﺎﺀ ﻟﻠﱠﺬﻳﻦ ﻻﹶ ﻳﺆﻣﻨـﻮﻥﹶ،(٣)
ﻣﻨﻪ ﺧﻠﹶﻘﹾﺘﻨﹺﻲ ﻣﻦ ﻧﺎﺭﹴ ﻭﺧﻠﹶﻘﹾﺘﻪ ﻣﻦ ﻃﲔﹴ ،(١)ﻭﻟﻮﺟﺪﻧﺎ ﰲ ﺟﺎﻧﺐ ﺁﺩﻡ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻘﻮﻝ ﺍﻟﺸﻴﻄﺎﻥ ﻷﺗﺒﺎﻋﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ:ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟـﻲ
-ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻭﺯﻭﺟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻧﺎﺩﺍﻫﻤﺎ ﺭﺑﻬﻤﺎ ﺃﹶﻟﹶﻢ ﺃﹶﻧﻬﻜﹸﻤـﺎ ﻋﻠﹶﻴﻜﹸﻢ ﻣﻦ ﺳﻠﹾﻄﹶﺎﻥ ﺇﹺﻻﱠ ﺃﹶﻥ ﺩﻋﻮﺗﻜﹸﻢ ﻓﹶﺎﺳﺘﺠﺒﺘﻢ ﻟﻲ.(٤)
ﻋﻦ ﺗﻠﹾﻜﹸﻤﺎ ﺍﻟﺸﺠﺮﺓ ﻭﺃﹶﻗﹸﻞ ﻟﱠﻜﹸﻤﺎ ﺇﹺﻥﱠ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﻟﹶﻜﹸﻤﺎ ﻋﺪﻭ ﻣـﺒﹺﲔ،(٢)
ﻓﻔﻲ ﻛﻼ ﺍﳌﻮﺿﻌﲔ ﺇﻧﻜﺎﺭ ﻟﺼﺪﻭﺭ ﺍﳌﺨﺎﻟﻔﺔ؛ ﻟﻮﺟﻮﺩ ﺍﻷﻣﺮ ﰲ ﺍﻵﻳـﺔ
ﻓﺎﻟﺬﻱ ﺻﺪﺭ ﻣﻦ ﺇﺑﻠﻴﺲ ﺃﻭ ﻣـﻦ ﺁﺩﻡ ﻭﺯﻭﺟـﻪ -ﻋﻠﻴﻬﻤـﺎ ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻥ ﺇﺑﻠﻴﺲ ﻟﻪ ﺃﻋﻤﺎﻝ ﺳﻠﻔﺖ ﻛﺄﻋﻤـﺎﻝ ﺍﳌﻼﺋﻜـﺔ
ﺍﻟﺴﻼﻡ -ﻋﻘﺐ ﺗﺬﻛﲑﳘﺎ ﺑﺎﳌﺨﺎﻟﻔﺔ؛ ﳚﻌﻠﻨﺎ -ﺗﺄﻛﻴﺪﺍ -ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺬﻳﻦ ﻟﹶﺎ ﻳﺴﺘﻜﹾﺒﹺﺮﻭﻥﹶ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻭﻟﹶﺎ ﻳﺴﺘﺤﺴِﺮﻭﻥﹶ ﻳﺴﺒﺤﻮﻥﹶ ﺍﻟﻠﱠﻴـﻞﹶ
ﻗﺎﻧﻮﻥ ﺍﳌﻌﺼﻴﺔ ،ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ )ﺍﻷﻣﻦ( ﻣﻦ ﺍﳌﺆﺍﺧﺬﺓ ﻋﻠﻴﻬﺎ؛ ﺑﺴﺒﺐ ﻭﺍﻟﻨﻬﺎﺭ ﻟﹶﺎ ﻳﻔﹾﺘﺮﻭﻥﹶ (١)ﻓﻬﻞ ﻳﻘﺒﻞ ﻣﻨﻪ ﻋﺪﻡ ﺍﻟﺴﺠﻮﺩ ﺑﻌﺪﻣﺎ ﺃﻣﺮ؟ ،ﺃﻭ
ﻣﺎ ﻗﺪ ﻳﻄﹾﺮﺃﹸ ﻋﻠﻰ ﺍﻟﺬﻫﻦ ﳑﺎ ﻳﻬﻮﻥ ﻣﻦ ﺷﺄﺎ ،ﺃﻭ ﻣﻦ ﺣﻴﺚ )ﺍﳊﺠﻢ( ﺃﻥ ﻣﻠﻜﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ -ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻓﻌﻞ ﻓﻌﻠﺔ ﺇﺑﻠـﻴﺲ،
ﺻﻐﺮﺍ ﻭﻛﱪﺍ ،ﻣﻊ ﺗﺄﻛﱡﺪﻧﺎ ﻣﻦ ﻭﺟﻮﺩ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ ،ﻭﻟﹾﻨﺴﺘﺤﻀـﺮ ﻫﻞ ﻳﻌﲏ ﺃﻥ ﺃﻋﻤﺎﻟﻪ ﺳﺘﺸﻔﻊ ﻟﻪ ﰲ ﻋﺪﻡ ﺍﻟﺴﺠﻮﺩ ﺑﻌﺪ ﺻﺪﻭﺭ ﺍﻷﻣﺮ؟،
ﺩﺍﺋﻤﺎ ﺃﻥ ﺗﻜﺮﺭ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺳﺖ ﻣﺮﺍﺕ ﺃﻣـﺮ ﻟـﻪ ﻓﺎﳉﻮﺍﺏ :ﻻ؛ ﻷﻥ ﻋﻠﺔ ﺍﻹﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﰲ ﺍﻵﻳﺘﲔ.
ﺩﻻﻟﹶﺘﻪ ﻭﺍﻋﺘﺒﺎﺭﻩ ،ﻓﻀﻼﹰ ﻋﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺬﻱ ﻗﹸﺼﺪ ﺑﻪ ﺑﻨـﻮ ﺁﺩﻡ
ﻭﻟﻘﺪ ﻛﺎﻥ ﰲ ﺇﻣﻜﺎﻥ ﺁﺩﻡ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺃﻥ ﳛﺘﺞ ﺑﺄﻥ ﳎـﺮﺩ
ﻋﻘﺒﻬﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ:ﻳﺎ ﺑﻨﹺﻲ ﺁﺩﻡ ﻻﹶ ﻳﻔﹾﺘﻨﻨﻜﹸﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻛﹶﻤـﺎ ﺃﹶﺧـﺮ
ﺝ
)ﺍﻟﺬﻭﻕ( ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺃﻣﺮ ﺣﻘﲑ ﻭﺫﻧﺐ ﺻﻐﲑ ،ﻓﻠﻢ ﺍﺣﺘﺎﺝ ﺍﻷﻣﺮ ﺇﱃ
ﺃﹶﺑﻮﻳﻜﹸﻢ ﻣﻦ ﺍﻟﹾﺠﻨﺔ ﻳﻨﺰﹺﻉ ﻋﻨﻬﻤﺎ ﻟﺒﺎﺳﻬﻤﺎ ﻟﻴﺮﹺﻳﻬﻤﺎ ﺳﻮﺀَﺍﺗﻬﹺﻤﺎ ﺇﹺﻧﻪ ﻳﺮﺍﻛﹸﻢ
ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﻨﺒﻴﻪ! ،ﻟﻜﻦ ﺫﻟﻚ ﱂ ﳛﺼﻞ ،ﺑﻞ ﺳﺎﺭﻉ ﺁﺩﻡ ﻭﺯﻭﺟـﻪ -
ﻫﻮ ﻭﻗﹶﺒﹺﻴﻠﹸﻪ ﻣﻦ ﺣﻴﺚﹸ ﻻﹶ ﺗﺮﻭﻧﻬﻢ ﺇﹺﻧﺎ ﺟﻌﻠﹾﻨﺎ ﺍﻟﺸﻴﺎﻃﲔ ﺃﹶﻭﻟﻴﺎﺀ ﻟﻠﱠﺬﻳﻦ ﻻﹶ
ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ-ﺇﱃ ﺗـﺪﺍﺭﻙ ﺍﻷﻣـﺮ ،ﻭﺍﻟﺘﻮﺑـﺔ ﻣﻨـﻪ ﰲ ﺷـﻜﻞ
ﻳﺆﻣﻨﻮﻥﹶ.(١)
ﻋﺠﻴﺐ:ﻗﹶﺎﻻﹶ ﺭﺑﻨﺎ ﻇﹶﻠﹶﻤﻨﺎ ﺃﹶﻧﻔﹸﺴﻨﺎ ﻭﺇﹺﻥ ﻟﱠﻢ ﺗﻐﻔﺮ ﻟﹶﻨﺎ ﻭﺗﺮﺣﻤﻨﺎ ﻟﹶﻨﻜﹸﻮﻧﻦ
ﻭﻟﻘﺪ ﻋﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﳋﻠﻒ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺗﺼـﻮﺭﻫﻢ ﻣﻦ ﺍﻟﹾﺨﺎﺳﺮﹺﻳﻦ (٢)ﻓﺄﻭﻻ :ﺭﺃﻳﺎ ﺃﻥ ﻓﻌﻠﻬﻤﺎ ﻇﹸﻠﻢ ﻟﻠﻨﻔﺲ ،ﻭﺛﺎﻧﻴﺎ :ﻋﻠﹼﻘﺎ
ﺍﳌﺨﺎﻟﻒ ﻟﻠﺤﻖ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ،ﻓﻘﺎﻝ :ﻓﹶﺨﻠﹶﻒ ﻣﻦ ﺑﻌـﺪﻫﻢ ﺍﻟﻨﺠﺎﺓ ﻣﻨﻪ ،ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳋﺴﺮﺍﻥ؛ ﺑﺘﺪﺧﻞ ﻣﻐﻔﺮﺓ ﺍﷲ ﻭﺭﺣﻤﺘﻪ.
ﺧﻠﹾﻒ ﻭﺭﹺﺛﹸﻮﺍﹾ ﺍﻟﹾﻜﺘﺎﺏ ﻳﺄﹾﺧﺬﹸﻭﻥﹶ ﻋﺮﺽ ﻫـﺬﹶﺍ ﺍﻷﺩﻧﻰ ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺳﻴ ﻐﻔﹶ ﺮ
ﻟﹶﻨﺎ ﻭﺇﹺﻥ ﻳﺄﹾﺗﻬﹺﻢ ﻋﺮﺽ ﻣﹾﺜﻠﹸﻪ ﻳﺄﹾﺧﺬﹸﻭﻩ ﺃﹶﻟﹶﻢ ﻳﺆﺧﺬﹾ ﻋﻠﹶﻴﻬﹺﻢ ﻣﻴﺜﹶﺎﻕ ﺍﻟﹾﻜﺘـﺎﺏﹺ
(١ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ،ﺍﻵﻳﺔ .١٩
(١ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .٢٧ (٢ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .٢٩
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻓﺘﻨﺔ ﺍﻷﻣﺎﻧﻲ ﺃﹶﻥ ﻻﱠ ﻳﹺﻘﹸﻮﻟﹸﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﺇﹺﻻﱠ ﺍﻟﹾﺤﻖ ﻭﺩﺭﺳﻮﺍﹾ ﻣﺎ ﻓﻴﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓﹸ ﺧﻴﺮ
ﻟﱢﻠﱠﺬﻳﻦ ﻳﺘﻘﹸﻮﻥﹶ ﺃﹶﻓﹶﻼﹶ ﺗﻌﻘﻠﹸﻮﻥﹶ.(١)
ﻭﻻﺑﺪ ﻟﻨﺎ ﻣﻦ ﻭﻗﻔﺔ ﺟﺪﻳﺔ ﶈﺎﻭﻟﺔ ﺍﺳﺘﻘﺼﺎﺀ ﻣﺎ ﻳﻠﻘﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ
ﻭﻟﹾﻨﺘﺄﻣﻞ ﻃﻮﻳﻼ؛ ﻛﻴﻒ ﻳﺘﺤﻮﻝ ﺫﻟﻚ ﺍﳋﻠﻒ ﻋﻦ ﺍﻟﺘﻨﺒﻴﻪ ﺍﻟﺮﺑﺎﱐ
ﺭﻭﻉ ﺍﻟﻨﺎﺱ ﻭﺃﺫﻫﺎﻢ ،ﻓﻴﺸﻌﺮﻫﻢ ﺑﹺﺈﻣﻜﺎﻧﹺﻴﺔ ﺍﻟـﻤﻐﻔﺮﺓ ﻣﻊ ﺍﺭﺗﻜـﺎﺏﹺ
ﺍﻟﻮﺍﺿﺢ) :ﻭﺇﻧﻲ ﻟﻐﻔﹼﺎﺭ ﳌﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﺎ ﰒ ﺍﻫﺘﺪﻯ( ﻣﻦ
ﺍﻟـﻤﻌﺼﻴﺔ ﻭﻟﻮ ﻣﻦ ﻏﹶﲑ ﺗﻮﺑﺔ ،ﻗﺎﻝ ﺗﻌﺎﱃ:ﻳﻌﺪﻫﻢ ﻭﻳﻤﻨـﻴﻬﹺﻢ ﻭﻣـﺎ
ﻫﺬﻩ ﺍﳌﻐﻔﺮﺓ ﺍﻷﻛﻴﺪﺓ ﻭﺍﳌﺸﺮﻭﻃﺔ ﰲ ﺁﻥ ﻭﺍﺣﺪ ،ﺇﱃ ﺍﻟﻘﻮﻝ):ﺳﻴﻐﻔﺮﻟﻨﺎ(
ﻳﻌﺪﻫﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺇﹺﻻﱠ ﻏﹸﺮﻭﺭﺍ ،(١)ﻭﺩﻟﻴﻠﻨﺎ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ،
ﻋﺎﺭﻳﺔ ﻣﻦ ﺃﻱ ﺷﺮﻁ ﺃﻭ ﻗﻴﺪ ،ﺑﻞ ﰲ ﺟﺮﺃﺓ ﻏﺮﻳﺒﺔ؛ ﺇﺫ ﺗﻘﺎﻝ ﺃﻭ ﺗﺴﺘﺸﻌﺮ
ﺍﶈﻔﻮﻅ ﻣﻦ ﻛﻞ ﺯﻳﺎﺩﺓ ﻭﻧﻘﺼﺎﻥ ،ﺍﳌﻌﺼـﻮﻡ ﻣـﻦ ﻛـﻞ ﺗﻨـﺎﻗﺾ
ﻣﻊ ﺍﺭﺗﻜﺎﺏ ﺍﳌﻌﺼﻴﺔ!.
ﻭﺍﺿﻄﺮﺍﺏ ،ﺍﻟـﻤﻴﺴﺮ ﻟﻜﻞ ﻋﺎﱂ ﻭﻣﺘﻌﻠﱢﻢ..ﻻﺳﻴﻤﺎ ﰲ ﻫـﺬﺍ ﺍﻷﻣـﺮ
ﺍﻟﻐﻴﱯ ﺍﻟﺬﻱ ﻻ ﲣﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺮﺳﺎﻻﺕ ﲨﻴﻌﺎﹰ؛ ﺇﺫ ﺗﺆﻭﻝ ﺑﺎﳊﻜﻢ ﺍﻹﳍﻲ ﰒ ﻟﻨﺴﺄﻝ ﺃﻧﻔﺴﻨﺎ :ﻫﻞ ﳓﻦ ﺳﺎﳌﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻓﻠـﻴﺲ ﰲ
ﺍﻟﻌﺎﺩﻝ ﺇﱃ ﻣﺼﲑ ﻭﺍﺣﺪ:ﺇﻥﱠ ﺭﺑﻚ ﻳﻘﹾﻀﻲ ﺑﻴﻨﻬﻢ ﺑﹺﺤﻜﹾﻤﻪ ﻭﻫﻮ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺗﺼﻮﺭﺍﺗﻨﺎ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻭﻋﺎﻗﺒﺘﻬﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺪﺧﻴﻞ؟ ،ﺩﻭﻥ ﺍﻟﺬﹸﻫﻮﻝ ﻋﻦ
ﺍﻟﹾﻌﻠﻴﻢ.(٢) ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺣﻜﺎﻳﺔ ﺃﻣﺮ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ :ﺍﻟﻌﻈﺔ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻻﻫﺘﺪﺍﺀ؛
ﻗﺎﻝ ﺗﻌﺎﱃ:ﺇﹺﻥﱠ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻳﻘﹸﺺ ﻋﻠﹶﻰ ﺑﻨﹺﻲ ﺇﹺﺳﺮﺍﺋﻴﻞﹶ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﱠﺬﻱ ﻫ ﻢ
ﻭﺍﻟﺴﺆﺍﻝ ﺍﳌﻄﺮﻭﺡ :ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﻮﻋﻮﺩ ﻭﺍﻷﻣﺎﱐ ﺍﻟﱵ ﺣـﺬﺭﻧﺎ
ﻓﻴﻪ ﻳﺨﺘﻠﻔﹸﻮﻥﹶ ﻭﺇﹺﻧﻪ ﻟﹶﻬﺪﻯ ﻭﺭﺣﻤﺔﹲ ﻟﱢﻠﹾﻤﺆﻣﻨﹺﲔ ﺇﻥﱠ ﺭﺑﻚ ﻳﻘﹾﻀﻲ ﺑﻴـﻨﻬﻢ
ﻣﻨﻬﺎ ،ﻭﻛﻴﻒ ﺟﺎﺀ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؟.
ﺑﹺﺤﻜﹾﻤﻪ ﻭﻫﻮ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﹾﻌﻠﻴﻢ.(٢)
ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻷﻣﺮ ﺩﻭﻥ ﺑﻴﺎﻥ ﻭﺍﺿﺢﹴ ﻟــﻤﺎ *****
ﻗﺺ ﻋﻠﻴﻨﺎ ﺣﺎﻝ ﺍﻷﻋﺮﺍﺏ:ﻗﹶﺎﻟﹶﺖ ﺍﻟﹾﺄﹶﻋﺮﺍﺏ ﺁﻣﻨﺎ ﻗﹸﻞ ﻟﱠﻢ ﺗﺆﻣﻨﻮﺍ ﻭﻟﹶﻜﻦ
ﻗﹸﻮﻟﹸﻮﺍ ﺃﹶﺳﻠﹶﻤﻨﺎ ﻭﻟﹶﻤﺎ ﻳﺪ ﺧﻞﹺ ﺍﻟﹾﺈﹺﳝﺎﻥﹸ ﻓﻲ ﻗﹸﻠﹸـﻮﺑﹺﻜﹸﻢ ﻭﺇﹺﻥ ﺗﻄﻴﻌـﻮﺍ ﺍﻟﻠﱠـﻪ ﺍﻻﻏﺘﺮﺍﺭ ﺑﺎﻟﺘﻮﺣﻴﺪ:
ﻭﺭﺳﻮﻟﹶﻪ ﻟﹶﺎ ﻳﻠﺘﻜﹸﻢ ﻣﻦ ﺃﹶﻋﻤﺎﻟﻜﹸﻢ ﺷﻴﺌﹰﺎ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣﻴﻢ (١)ﻓﹶﻔﹶﺮﻕ ﺃﻭ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻻﻧﺘﻤﺎﺀ ﺇﱃ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ،ﺃﻭ ﺃﻣﺔ ﺍﻟﺮﺳــﻮﻝ
ﺑﲔ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﺴﺘﺘﺒﹺﻊ ﺍﻟﻄﺎﻋﺔ ﷲ ﺗﻌـﺎﱃ ﻭﺭﺳـﻮﻟﻪ ، ﻭﺑـﲔ ﻓﻴﺘﺮﻙ ﺍﻷﻣﺮ ﺃﻭ ﻳﻔﻌﻞ ﺍﳌﻨﻬﻲ؛ ﻷﺟـﻞ ﺍﻟﺸـﻌﻮﺭ ـﺬﺍ ﺍﻻﻧﺘﺴـﺎﺏ
)ﺍﻹﺳﻼﻡ( ﺍﻟﺬﻱ ﱂ ﻳﻼﻣﺲ ﺷﻐﺎﻑ ﺍﻟﻘﻠﻮﺏ ،ﺣﱴ ﻟﹶﺄﹶﻧﻪ ﻳﻌﺪ ﺳـﺘﺎﺭﹰﺍ ﺍﻟـﻤﻨﺠﻲ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻮ ﻋﻠﻰ ﺟﻬﺔ ﺍﻻﺣﺘﻤﺎﻝ! ،ﻭﻗﺪ ﻣﺮ
ﻟﻠﻤﻌﺼﻴﺔ ،ﻭﻭﺳﻴﻠﺔ ﺷﻌﻮﺭﹴ ﺑﺎﻷﻣﺎﻥ!؛ ﻟﺬﻟﻚ ﺍﺣﺘﺎﺝ ﺃﻭﻟﺌﻚ ﺍﻷﻋـﺮﺍﺏ ﺑﻨﺎ ﻗﺮﻳﺒﺎﹰ ﻣﺎ ﻳﻌﺒﺮ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﻋﻨﺪ ﺑﲏ ﺇﺳـﺮﺍﺋﻴﻞ ،ﻭﺭﺃﻳﻨـﺎ
ﻟﻠﺘﻌﺮﻳﻒ ﺍﻟﺼﺤﻴﺢ ﺑﺼﻔﺔ ﺍﳌﺆﻣﻨﲔ؛ ﻓﺠﺎﺀﺕ ﺍﻵﻳﺎﺕ ﻣﻦ ﺑﻌﺪ:ﺇﹺﻧﻤـﺎ ﻛﻴﻒ ﻋﺎﺗﺒﻬﻢ ﺍﷲ ﻋﻠﻴﻪ؛ ﻛﻮﻢ ﻗﺎﻟﻮﺍ ﻋﻠﻰ ﺍﷲ ﻏﲑ ﺍﳊﻖ.
ﺍﻟﹾﻤﺆﻣﻨﻮﻥﹶ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﹺﺎﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﺛﹸﻢ ﻟﹶﻢ ﻳﺮﺗﺎﺑﻮﺍ ﻭﺟﺎﻫﺪﻭﺍ ﺑﹺﺄﹶﻣﻮﺍﻟﻬﹺﻢ
ﻭﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ ﺃﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﺼﺎﺩﻗﹸﻮﻥﹶ.(٢) ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺴﻠﱯ ﻫﻮ :ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺃﻥﹼ ﺍﳌﻄﻠﻮﺏ ﻣـﻦ
ﺍﻟﻌﺒﺪ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳋﺎﻟﺼﺔ ﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﻣﻦﹴّ ،ﻭﻻ ﻏﺮﻭﺭﹴ ،ﻭﻻ ﺍﺳـﺘﻜﺜﺎﺭﹴ؛
ﺇﹺﳝﺎﻥﹲ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﻏﲑ ﺍﺭﺗﻴﺎﺏﹴ ،ﻭﺟﻬﺎﺩ ﺑﺎﳌﺎﻝ ﻭﺍﻟﻨﻔﺲ ﰲ ﺇﺫﻣﻦ ﻋﻤﻞﹶ ﺻﺎﻟﺤﺎ ﻓﹶﻠﻨﻔﹾﺴِﻪ ﻭﻣﻦ ﺃﹶﺳﺎﺀ ﻓﹶﻌﻠﹶﻴﻬﺎ ﻭﻣﺎ ﺭﺑـﻚ ﺑﹺﻈﹶﻠﱠـﺎﻡﹴ
ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻻ ﺭﻳﺐ ﺃﻥﹼ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺫﻟﻚ ﺩﻟﻴﻞﹸ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﺩﻭﻧﻪ ﻣﻦ ﻟﱢﻠﹾﻌﺒﹺﻴﺪ ،(١)ﻭﻣﻦ ﻋﻤﻞﹶ ﺻﺎﻟﺤﺎ ﻓﹶﻠﻨﻔﹾﺴِﻪ ﻭﻣﻦ ﺃﹶﺳﺎﺀ ﻓﹶﻌﻠﹶﻴﻬﺎ ﺛﹸﻢ ﺇﹺﻟﹶـﻰ
ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ،ﻓﻤﻦ ﻛﺎﻥ ـﺬﻩ ﺍﻟﺼـﻔﺔ ﻫـﻢ ﺭﺑﻜﹸﻢ ﺗﺮﺟﻌﻮﻥﹶ.(٢)
ﺍﻟﺼﺎﺩﻗﻮﻥ ﻻ ﻏﲑ.
ﻭﻏﹸﺮﻭﺭ ﺃﻭﻟﺌﻚ ﻻ ﻳﻘﻒ ﻋﻨﺪ ﺣﺪ ،ﻓﻘﺪ ﺣﻜﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﻓﺎﻹﳝﺎﻥ ﺍﳊﻖ ،ﻭﺍﻹﺳﻼﻡ ﺍﻟﺼﺤﻴﺢ؛ ﻋﻤﻞﹲ ﺟﺎﺩ ﺧﺎﻟﺺ ﰲ ﻏﲑ
ﺠﻨﺔﹶ ﺇﹺﻻﱠ ﻣﻦ ﻛﹶﺎﻥﹶ ﻫﻮﺩﺍﹰ ﺃﹶﻭ ﻧﺼﺎﺭﻯ
ﺃﻳﻀﺎ ﻗﻮﳍﻢ:ﻭﻗﹶﺎﻟﹸﻮﺍﹾ ﻟﹶﻦ ﻳﺪ ﺧﻞﹶ ﺍﻟﹾ ﻣﻦﹴّ ،ﻻ ﻣﻜﺴﺐ ﺳﺎﺗﺮ ﳌﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ:ﻗﹸﻞﹾ ﺃﹶﺗﻌﻠﱢﻤﻮﻥﹶ ﺍﻟﻠﱠﻪ ﺑﹺـﺪﻳﻨﹺﻜﹸﻢ
ﺗﻠﹾﻚ ﺃﹶﻣﺎﻧﹺﻴﻬﻢ ﻗﹸﻞﹾ ﻫﺎﺗﻮﺍﹾ ﺑﺮﻫﺎﻧﻜﹸﻢ ﺇﹺﻥ ﻛﹸﻨﺘﻢ ﺻﺎﺩﻗﲔ ،(١)ﺳﺒﻴﻞ ﳍـﻢ ﻭﺍﻟﻠﱠﻪ ﻳﻌﻠﹶﻢ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﻭﺍﻟﻠﱠﻪ ﺑﹺﻜﹸﻞﱢ ﺷﻲﺀٍ ﻋﻠﻴﻢ
ﺇﱃ ﺑﺮﻫﺎﻥ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻐﻴﱯ ﻓﻠﻢ ﺍﻻﺩﻋﺎﺀ ﻭﺍﻟﻐﺮﻭﺭ ﺇﺫﺍﹰ؟!. ﻳﻤﻨﻮﻥﹶ ﻋﻠﹶﻴﻚ ﺃﹶﻥﹾ ﺃﹶﺳﻠﹶﻤﻮﺍ ﻗﹸﻞ ﻟﱠﺎ ﺗﻤﻨﻮﺍ ﻋﻠﹶﻲ ﺇﹺﺳﻠﹶﺎﻣﻜﹸﻢ ﺑﻞﹺ ﺍﻟﻠﱠﻪ ﻳﻤـﻦ
ﻋﻠﹶﻴﻜﹸﻢ ﺃﹶﻥﹾ ﻫﺪﺍﻛﹸﻢ ﻟﻠﹾﺈﹺﳝﺎﻥ ﺇﹺﻥ ﻛﹸﻨﺘﻢ ﺻﺎﺩﻗﲔ.(١)
ﻭﻣﻦ ﺍﳌﻬﻢ ﻣﻼﺣﻈﺔ ﺃﻥﹼ ﺍﻟﻘﻮﻝ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﻠﺒﹺﻲ
ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﻮﺟﺪﺍﱐ ،ﻓﹶﻘﹶﺪ ﻳﻘﺮﻥ ﺫﻟﻚ ﺑﺎﻟﻘﻮﻝ ﻣﻦ ﺻﺎﺣﺒﻪ ،ﻭﻗﺪ ﻳﺒﻘﻰ ﻭﻟﻘﺪ ﺣﻜﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺍﻟﻐﺮﻭﺭ؛
ﳎﺮﺩ ﺷﻌﻮﺭﹴ ،ﻭﺑﹺﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﻜﹸﻞﹼ ﻣﻦ ﻳﺮﻯ ﺃﻥﹼ ﺃﹸﻣﺔ ﻣﺎ ﺃﻭ ﻓﺌﹶـﺔ ﻣـﺎ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﻋﻦ ﺗﺼﻮﺭ ﺃﻭﻟﺌﻚ ﺍﻷﻋﺮﺍﺏ ،ﻭﺫﻟﻚ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
ﺗﺴﺘﺤﻖ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺩﻭﻥ ﻏﲑﻫﺎ؛ ﻷﺟﻞ ﺍﻧﺘﺴﺎﺎ ﺇﱃ ﺷﻲﺀ ﻣـﺎ ﺃﻭ ﻭﻗﹶﺎﻟﹶﺖ ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻧﺤﻦ ﺃﹶﺑﻨﺎﺀ ﺍﻟﻠﹼﻪ ﻭﺃﹶﺣﺒﺎﺅﻩ ﻗﹸﻞﹾ ﻓﹶﻠﻢ ﻳﻌﺬﱢﺑﻜﹸﻢ
ﺟﹺﻨﺴﻴﺔ ﻣﺎ ﻫﻮ ﻣﻘﺘﺪ ﺑﺄﻭﻟﺌﻚ ﻻ ﳏﺎﻟﺔ ،ﻭﻣﻄﺎﻟﹶﺐ ﻣﺜﻠﻬﻢ ﺑﺎﻟﱪﻫﺎﻥ ،ﻭﻻ ﺑﹺﺬﹸﻧﻮﺑﹺﻜﹸﻢ ﺑﻞﹾ ﺃﹶﻧﺘﻢ ﺑﺸﺮ ﻣﻤﻦ ﺧﻠﹶﻖ ،(٢)ﻭﻻﺑﺪ ﻣﻦ ﻣﻼﺣﻈﺔ :ﻛﻴـﻒ
ﺳﺒﻴﻞ ﻟﻪ ﺇﻟﻴﻪ ﺍﻟﺒﺘﺔ! ،ﻓﻤﺎ ﺍﳌﻄﻠﻮﺏ ﺇﺫﺍﹰ ،ﻭﻣﺎ ﺍﳌﻘﻴﺎﺱ ﺍﻟﺼﺤﻴﺢ ﺍﻟـﺬﻱ ﺭﺑﻄﺖ ﺍﻵﻳﺎﺕ ﺑﲔ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻮﺍﻫﻢ؛ ﺍﻟﺬﻱ ﻳﻘﻄﹸﺮ ﻛﱪﺍ ﻭﻏﺮﻭﺭﺍﹰ،
ﳚﺐ ﺃﻥ ﻳﺘﺨﺬ ﺷﻌﺎﺭﺍﹰ؟ ،ﺫﻟﻚ ﻣﺎ ﺃﹶﻭﺿﺤﺘﻪ ﺍﻵﻳﺔ ﻣﻦ ﺑﻌﺪ:ﺑﻠﹶﻰ ﻣـﻦ ﻭﺑﲔ ﺗﺬﻛﲑﻫﻢ ﺑﺎﻟﻌﺬﺍﺏ ﲟﺎ ﻳﻘﺘﺮﻓﻮﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏ؛ ﻻ ﻟﺸـﻲﺀٍ ﻏـﲑ
ﺃﹶﺳﻠﹶﻢ ﻭﺟﻬﻪ ﻟﻠﹼﻪ ﻭﻫﻮ ﻣﺤﺴِﻦ ﻓﹶﻠﹶﻪ ﺃﹶﺟﺮﻩ ﻋﻨﺪ ﺭﺑﻪ ﻭﻻﹶ ﺧﻮﻑ ﻋﻠﹶـﻴﻬﹺﻢ ﺃﻧﻬﻢ ﺑﺸﺮ ﻣﻤﻦ ﺧﻠﹶﻖ.
ﻭﻻﹶ ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ (٢)ﺇﹺﺳﻼﻡ ﺍﻟﻮﺟﻪ ﷲ ﺗﻌﺎﱃ ﻣﻊ ﺍﻹﺣﺴﺎﻥ ،ﺟﻤﻠـﺔ
ﺍﻟﹾﻔﹶﻮﺯ ﺍﻟﹾﻌﻈﻴﻢ ،(١)ﻭﰲ ﺃﺧﺮﻯ ﻭﺑﺼﻴﺎﻏﺔ ﺃﺧـﺮﻯ ﻣﻘﺮﻭﻧـﺔ ﺑﻠﻔـﻆ ﻣﺸﻌﺮﺓ ﺑﻜﺎﻣﻞ ﺍﳋﻀﻮﻉ ﻭﺍﻻﻧﻘﻴﺎﺩ ﳌﺎ ﺟﺎﺀ ﰲ ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ ﻗـﻮﻻﹰ
ﺍﻟﻮﻋﻴﺪ:ﻗﹶﺎﻝﹶ ﻟﹶﺎ ﺗﺨﺘﺼﻤﻮﺍ ﻟﹶﺪﻱ ﻭﻗﹶﺪ ﻗﹶﺪﻣﺖ ﺇﹺﻟﹶﻴﻜﹸﻢ ﺑﹺﺎﻟﹾﻮﻋﻴﺪ ﻣﺎ ﻳﺒﺪﻝﹸ ﻭﻓﻌﻼﹰ ،ﻋﻠﻤﺎﹰ ﻭﻋﻤﻼﹰ ،ﻣﻨﻬﺠﺎﹰ ﻭﺳﻠﻮﻛﺎﹰ.
ﺍﻟﹾﻘﹶﻮﻝﹸ ﻟﹶﺪﻱ ﻭﻣﺎ ﺃﹶﻧﺎ ﺑﹺﻈﹶﻠﱠﺎﻡﹴ ﻟﱢﻠﹾﻌﺒﹺﻴﺪ.(٢)
ﻟﺬﺍ ﻓﹶﻤﺎ ﻗﻴﻞ ﻣﻦ ﺃﻧﻪ "ﻻ ﺗﻀﺮ ﻣﻊ ﺍﻹِﳝﺎﻥ ﻣﻌﺼﻴﺔ" ﺃﻣﺮ ﻋﺠﻴﺐ،
ﻭﻋﻠﻴﻪ ﻓﹶﻤﻦ ﺃﺟﺎﺯ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﺫﻟﻚ ﺍﳋﹸﻠﻒ ﰲ ﻭﻋﺪﻩ ﺇﹺﺫ ﻣﺎ ﺍﻟﻔﹶﺮﻕ ﺑﲔ ﻫﺬﻩ ﺍﻟـﻤﻘﹸﻮﻟﺔ ،ﻭﻣﺎ ﺣﻜﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﻴﻬـﻮﺩ
ﺃﻭ ﻭﻋﻴﺪﻩ ،ﻓﻼ ﳜﻠﻮ :ﺇﻣﺎ ﺃﻥ ﻳﺼﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳉﻬﻞ ،ﻣﻦ ﺣﻴﺚﹸ ﺇﻧﻪ ﻭﺍﻟﻨﺼﺎﺭﻯ؟! ،ﺃﹶﻟﹶﻴﺴﺖ ﺗﻌﲏ ﺗﺼﻮﺭ ﻋﺒﺜﻴﺔ ﺍﻷَﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﰲ ﺩﻳﻦ ﺍﷲ
ﺳﻴﺒﺪﻭ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﺎ ﳚﻌﻠﹸﻪ ﻳﺘﺮﺍﺟﻊ ﻋﻦ ﻭﻋﺪﻩ ﺃﻭ ﻭﻋﻴـﺪﻩ -ﺗﻌﺎﱃ ﺗﻌﺎﱃ ،ﻭﺗﻌﲏ ﺃﻳﻀﺎﹰ ﺗﺼﻮﺭ ﺇﺧﻼﻑ ﺍﻟﻮﻋﻴﺪ ..ﻭﺍﷲ ﺗﻌﺎﱃ ﻟـﻤﺎ ﺃﹶﻭﻋﺪ
ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍﹰ ﻛﺒﲑﺍﹰ ،-ﻭﺇﻣﺎ ﺃﻥ ﻳﺼﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻜـﺬﺏ - ﻭﺗﻮﻋﺪ ﱂ ﻳﻘﻞ ﺇﻻ ﺻﺪﻗﺎﹰ ﻭﱂ ﻳﺘﻜﻠﹼﻢ ﺇﻻ ﺣﻘﹼﺎﹰ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﳚﻮﺯ ﺃﻥ
ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ -ﻣﻦ ﺣﻴﺚﹸ ﺇﻧﻪ ﻋﺎﱂ ﺑﺄﻧﻪ ﺳـﻴﺨﻠﻒ ﻭﻋـﺪﻩ ﺃﻭ ﻳﺮﺗﺎﺏ ﻓﻴﻪ ﻣﺆﻣﻦ ﻋﺎﻗﻞ؛ ﺇﺫ ﻻ ﺗﺒﺪﻳﻞ ﻟﻜﻠﻤـﺎﺕ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﻣـﻊ
ﻭﻋﻴﺪﻩ ،ﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻭﻋﺪ ﻭﺗﻮﻋﺪ ﲣﻮﻳﻔﺎ ﻭﺗﺮﻫﻴﺒﺎ! ،ﻭﻻ ﳏﻴﺺ - ﻭﺿﻮﺡ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻓﻘﺪ ﺟﺎﺀﺕ ﺍﻵﻳﺎﺕ ﻟﺘﺆﻛﱢﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺒﺪﻫﻴﺔ،
ﻣﻊ ﺍﻟﺘﺄﻣﻞ -ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ!. ﻗﺎﻝ ﺗﻌﺎﱃ:ﻭﺗﻤﺖ ﻛﹶﻠﻤﺖ ﺭﺑﻚ ﺻﺪﻗﹰﺎ ﻭﻋﺪﻻﹰ ﻻﱠ ﻣﺒ ﺪﻝﹺ ﻟﻜﹶﻠﻤﺎﺗـﻪ
ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﹾﻌﻠﻴﻢ ،(١)ﻭﰲ ﺃﺧﺮﻯ:ﻭﺍﺗﻞﹸ ﻣﺎ ﺃﹸﻭﺣﻲ ﺇﹺﻟﹶﻴﻚ ﻣـﻦ
ﰒ ﺇﻥ ﲦﺔ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺗﻘﻀﻲ ﺑﻌﺪﻡ ﳒﺎﺓ ﺍﻟﻌﺎﺻﻲ ﻏﲑ ﺍﻟﺘﺎﺋـﺐ
ﻛﺘﺎﺏﹺ ﺭﺑﻚ ﻟﹶﺎ ﻣﺒ ﺪﻝﹶ ﻟﻜﹶﻠﻤﺎﺗﻪ ﻭﻟﹶﻦ ﺗﺠﹺﺪ ﻣﻦ ﺩﻭﻧﹺﻪ ﻣﻠﹾﺘﺤﺪﺍ ،(٢)ﻭﰲ
)ﺍﻟـﻤﺼﺮ (ﻣﻦ ﻣﻌﺼﻴﺘﻪ ،ﻭﻫﻲ ﺗﻨﺴﺠﻢ ﲤﺎﻡ ﺍﻻﻧﺴﺠﺎﻡ ﻣـﻊ ﺗﻠـﻚ
ﺃﺧﺮﻯ ﻭﺑﺼﻴﺎﻏﺔ ﺃﺧﺮﻯ ﺃﻳﻀﺎ:ﻻﹶ ﺗﺒﺪﻳﻞﹶ ﻟﻜﹶﻠﻤﺎﺕ ﺍﻟﻠﹼﻪ ﺫﹶﻟـﻚ ﻫـﻮ
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺑﻴﻨﺎﻫﺎ ﰲ ﺻﺪﻕ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ.
ﻭﺁﻳﺔ ﺃﺧﺮﻯ ﻳﻌﺘﻤﺪ ﻓﻴﻬﺎ ﺃﺳﻠﻮﺏ ﺍﳌﻘﺎﺑﻠﺔ ﺃﻳﻀﺎ ﺑﲔ ﺍﻟﻔـﺮﻳﻘﹶﲔ ﻭﻟﹾﻨﺒﺪﺃ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﺍﻟـﻤﻨﺜﹸﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ،ﻭﻫـﻲ
ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻟﱢﻠﱠﺬﻳﻦ ﺃﹶﺣﺴﻨﻮﺍﹾ ﺍﻟﹾﺤﺴـﻨﻰ ﻭﺯﹺﻳـﺎﺩﺓﹲ ﻭﻻﹶ ﻳﺮﻫـﻖ ﻛﺜﲑﺓ ﺟﺪﺍﹶً ،ﻭﻗﺪ ﺻﻴﻐﺖ ﻋﻠﻰ ﺷﻜﻞ ﻗﻮﺍﻧﲔ ﺻﺎﺭﻣﺔ ،ﺗﻌﻤـﻞ ﻋﻠـﻰ
ﺻﺤﺎﺏ ﺍﻟﹾﺠﻨﺔ ﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟـﺪﻭﻥﹶ
ﻭﺟﻮﻫﻬﻢ ﻗﹶﺘﺮ ﻭﻻﹶ ﺫﻟﱠﺔﹲ ﺃﹸﻭﻟﹶـﺌﻚ ﺃﹶ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﻓﺮﻳﻘﹶﻲ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﻟﻘﺪ ﺗﻌﺪﺩﺕ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ
ﻭﺍﻟﱠﺬﻳﻦ ﻛﹶﺴﺒﻮﺍﹾ ﺍﻟﺴﻴﺌﹶﺎﺕ ﺟﺰﺍﺀ ﺳﻴﺌﹶﺔ ﺑﹺﻤﹾﺜﻠﻬﺎ ﻭﺗﺮﻫﻘﹸﻬﻢ ﺫﻟﱠﺔﹲ ﻣﺎ ﻟﹶﻬﻢ ﻣ ﻦ ﻧﺴﺒﻮﺍ ﺇﻟﻴﻬﺎ ،ﻏﲑ ﺃﻥﹼ ﺍﻟﺴﻴﺎﻕ ﻭﻣﻘﺎﺑﻠﺘﻬﻢ ﺑﻔﺮﻳﻖ ﺍﻟﺴﻌﺪﺍﺀ ﺃﻫﻞ ﺍﳉﻨـﺔ
ﺍﻟﻠﹼﻪ ﻣﻦ ﻋﺎﺻﻢﹴ ﻛﹶﺄﹶﻧﻤﺎ ﺃﹸﻏﹾﺸﻴﺖ ﻭﺟﻮﻫﻬﻢ ﻗﻄﹶﻌﺎ ﻣﻦ ﺍﻟﻠﱠﻴـﻞﹺ ﻣﻈﹾﻠﻤـﺎ ﲡﻌﻠﻨﺎ ﻧﻤﻴﺰﻫﻢ ،ﻭﺩﻭﻥ ﺃﻥ ﳓﺼـﺮ ﺗﻠـﻚ ﺍﻷﲰـﺎﺀ ﻭﺍﻟﺼـﻔﺎﺕ ﰲ
ﺃﹸﻭﻟﹶـﺌﻚ ﺃﹶﺻﺤﺎﺏ ﺍﻟﻨﺎﺭﹺ ﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥﹶ ،(١)ﻓﺜﻤﺔ ﻓﺮﻳﻘﺎﻥ ﻻ ﻏﲑ؛ ﺍﳌﺸﺮﻛﲔ ،ﻓﺪﺧﻮﻝ ﺍﻟﻨﺎﺭ -ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﱂ ﻳﺨﺺ ﺑﻪ ﺍﳌﺸـﺮﻛﻮﻥ،
ﻓﺮﻳﻖ ﻣﺤﺴِﻦ ﺃﺻﺤﺎﺏ ﺍﳉﻨﺔ ﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥ ،ﻭﻓﺮﻳـﻖ ﻣﺴِـﻲﺀ. ﻭﻻ ﺃﻥﹼ ﺍﳋﻠﻮﺩ ﻓﻴﻬﺎ ﻫﻮ ﻋﻠﻴﻬﻢ ﻓﻘﻂ ،ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ﺭﺩﺍ ﻋﻠﻰ ﺃﻫـﻞ
ﻭﻛﹶﺴﺐ ﺍﻟﺴﻴﺌـﺎﺕ -ﻛﻤﺎ ﰲ ﺗﻌﺒﲑ ﺍﻵﻳﺔ -ﺩﻟﻴﻞ ﺍﻹﺻـﺮﺍﺭ ﻭﻋـﺪﻡ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺍﻏﺘﺮﻭﺍ ﻭﻗﹶﺎﻟﹸﻮﺍﹾ ﻟﹶﻦ ﺗﻤﺴﻨﺎ ﺍﻟﻨﺎﺭ ﺇﹺﻻﱠ ﺃﹶﻳﺎﻣﺎﹰ ﻣﻌﺪﻭﺩﺓﹰ ﻗﹸـ ﹾﻞ
ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ،ﻓﻴﻜﻮﻥ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨـﺎﺭ ﻫـﻢ ﻓﻴﻬـﺎ ﺃﹶﺗﺨﺬﹾﺗﻢ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﻋﻬﺪﺍ ﻓﹶﻠﹶﻦ ﻳﺨﻠﻒ ﺍﻟﻠﹼﻪ ﻋﻬﺪﻩ ﺃﹶﻡ ﺗﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﻣﺎ
ﺧﺎﻟﺪﻭﻥ. ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ﺑﻠﹶﻰ ﻣﻦ ﻛﹶﺴﺐ ﺳﻴﺌﹶﺔﹰ ﻭﺃﹶﺣﺎﻃﹶﺖ ﺑﹺﻪ ﺧﻄﻴـﺌﹶﺘﻪ ﻓﹶﺄﹸﻭﻟﹶـﺌﻚ
ﺃﹶﺻﺤﺎﺏ ﺍﻟﻨﺎﺭﹺ ﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥﹶ ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻭﻋﻤﻠﹸﻮﺍﹾ ﺍﻟﺼـﺎﻟﺤﺎ
ﺕ
ﻭﺁﻳﺔ ﺃﺧﺮﻯ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ﻧﻔﺴﻪ:ﺇﹺﻥﱠ ﺍﻟﹾﺄﹶﺑﺮﺍﺭ ﻟﹶﻔـﻲ ﻧﻌـﻴﻢﹴ ﻭﺇﹺﻥﱠ
)(٢
ﺃﹸﻭﻟﹶـﺌﻚ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﺠﻨﺔ ﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥﹶ ،(١)ﻭﻋﻨﺪﻣﺎ ﻳﺄﰐ ﺫﻛﺮ
ﺍﻟﹾﻔﹸﺠﺎﺭ ﻟﹶﻔﻲ ﺟﺤﻴﻢﹴ ﻳﺼﻠﹶﻮﻧﻬﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦﹺ ﻭﻣﺎ ﻫﻢ ﻋﻨﻬﺎ ﺑﹺﻐـﺎﺋﺒﹺﲔ
ﺍﳋﻠﻮﺩ ﰲ ﻣﻘﺎﺑﻞ )ﺍﻷﻳﺎﻡ ﺍﳌﻌﺪﻭﺩﺓ( ﻳﻌﲏ ﺍﻟﺘﻴﺌﻴﺲ ﻣﻦ ﺍﳋﹸﺮﻭﺝ ،ﻭﻫـﻞ
ﻭﻟﻤﻦ ﺷﺎﺀ ﺃﻥ ﻳﺤﺸﺮ ﺍﳌﺼﺮﻳﻦ ﻋﻠﻰ ﻣﻌﺎﺻﻲ ﺍﷲ ﻣﻦ ﺃﹶﻛﹶﻠﹶـﺔ ﺍﻟﺮﺑـﺎ،
ﻗﺎﻝ ﺃﻭﻟﺌﻚ ﺫﻟﻚ ﺇﻻ ﻃﻤﻌﺎﹰ ﻭﺭﺟﺎﺀً ﰲ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨـﺎﺭ،
ﻭﺷﺎﺭﰊ ﺍﳋﻤﺮ ،ﻭﺍﻟﺰﻧﺎﺓ ،ﻭﺃﻫﻞ ﺍﻟﻨﻤﻴﻤﺔ ،ﻭﺍﻟﻐﻴﺒﺔ ،ﻭﺍﻟﻜﺬﺏ ...ﻣـﻊ
ﻭﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻛﻠﹼﻪ ﻣﻘﺎﺑﻠﺘﻬﻢ ﺑﺄﺻﺤﺎﺏ ﺍﳉﻨﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥ.
(١ﺳﻮﺭﺓ ﻳﻮﻧﺲ ،ﺍﻵﻳﺔ .٢٦
(٢ﺳﻮﺭﺓ ﺍﻹﻧﻔﻄﺎﺭ،ﺍﻵﻳﺔ .١٣ (١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .٨٠
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻓﻴﻬﺎ ﻭﻟﹶﻪ ﻋﺬﹶﺍﺏ ﻣﻬﹺﲔ ،(١)ﻭﺍﻟﻌﺼﻴﺎﻥ ﰲ ﺍﻵﻳﺔ ﻳﺸﻤﻞ ﺗﻌﺪﻱ ﺗﻠـﻚ ﺍﻷﺑﺮﺍﺭ ،ﺃﻭ ﻳﺰﻋﻢ ﺃﻧﻬﻢ ﻟﻴﺴﻮﺍ ﻣﻦ ﺍﻟﻔﺠﺎﺭ ،ﺃﻭ ﻳﺠﻌـﻞ ﻣـﻦ ﻗﻮﻟـﻪ
ﺍﳊﺪﻭﺩ ﻣﻦ ﺍﳌﻮﺍﺭﻳﺚ ﻭﻏﲑﻫﺎ ،ﻓﺎﻵﻳﺔ ﻋﺎﻣﺔ ﻭﺍﳌﺼﲑ ﻭﺍﺣﺪ ﺧﻠـﻮﺩ ﰲ ﺗﻌﺎﱃ):ﻭﻣﺎ ﻫﻢ ﻋﻨﻬﺎ ﺑﻐﺎﺋﺒﲔ( ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ!.
ﺍﻟﻨﺎﺭ .ﻭﺍﻵﻳﺔ ﰲ ﻣﻘﺎﺑﻞ ﻣﻦ ﻳﻄﻊ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻫﻞﹸ ﺍﳉﻨﺔ ﺍﻟﺬﻳﻦ ﻫـﻢ
ﻭﺁﻳﺔ ﺃﺧﺮﻯ ،ﻭﻋﻠﻰ ﺍﻟﻨﻬﺞ ﻧﻔﺴﻪ:ﺃﹶﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻣﺆﻣﻨﺎ ﻛﹶﻤـﻦ
ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥ.
ﻛﹶﺎﻥﹶ ﻓﹶﺎﺳﻘﹰﺎ ﻟﱠﺎ ﻳﺴﺘﻮﻭﻥﹶ (١)ﻭﻟﻤﻦ ﺷﺎﺀ ﺃﻥ ﻳﺴﻮﻱ ﺑﻴﻨﻬﻤﺎ ﻓﻠﹾﻴﻔﻌﻞ ،ﺃﻭ
ﻭﺃﹸﺧﺮﻯ:ﺇﹺﻧﻪ ﻣﻦ ﻳﺄﹾﺕ ﺭﺑﻪ ﻣﺠﺮﹺﻣﺎ ﻓﹶﺈﹺﻥﱠ ﻟﹶﻪ ﺟﻬﻨﻢ ﻟﹶﺎ ﻳﻤـﻮﺕ ﻳﺰﻋﻢ ﺃﻥﹼ ﺍﻟﻌﺼﺎﺓ ﺍﳌﺼﺮﻳﻦ ﻣﻦ ﺍﳌﺆﻣﻨﲔ! ،ﻭﺣﻴﺚ ﻻ ﻣﻔﺮ ﻣﻦ ﺍﻟﺸﻌﻮﺭ
ﻓﻴﻬﺎ ﻭﻟﹶﺎ ﻳﺤﲕ ﻭﻣﻦ ﻳﺄﹾﺗﻪ ﻣﺆﻣﻨﺎ ﻗﹶﺪ ﻋﻤﻞﹶ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻟﹶﻬـ ﻢ ﺑﺎﻟﻔﹶﺮﻕ ،ﺗﻮﺿﺢ ﺍﻵﻳﺎﺕ:ﺃﹶﻣﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ﻓﹶﻠﹶﻬ ﻢ
ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﹾﻌﻠﹶﻰ ﺟﻨﺎﺕ ﻋﺪﻥ ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻟﹾﺄﹶﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﺟﻨﺎﺕ ﺍﻟﹾﻤﺄﹾﻭﻯ ﻧﺰﻟﹰﺎ ﺑﹺﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻤﻠﹸﻮﻥﹶ ﻭﺃﹶﻣﺎ ﺍﻟﱠﺬﻳﻦ ﻓﹶﺴﻘﹸﻮﺍ ﻓﹶﻤـﺄﹾﻭﺍﻫﻢ
ﻭﺫﹶﻟﻚ ﺟﺰﺍﺀ ﻣﻦ ﺗ ﺰﻛﱠﻰ ،(٢)ﻭﺃﻳﻀﺎﹰ ﻋﻠﻰ ﻣـﻦ ﺷـﺎﺀ ﺃﻥ ﻳﺠﻌـﻞ ﺍﻟﻨﺎﺭ ﻛﹸﻠﱠﻤﺎ ﺃﹶﺭﺍﺩﻭﺍ ﺃﹶﻥ ﻳﺨﺮﺟﻮﺍ ﻣﻨﻬﺎ ﺃﹸﻋﻴﺪﻭﺍ ﻓﻴﻬﺎ ﻭﻗﻴﻞﹶ ﻟﹶﻬﻢ ﺫﹸﻭﻗﹸـﻮﺍ
ﺍﻟـﻤﺘﻬﺎﻭﻧﲔ ﺑﺄﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﻮﺍﻫﻴﻪ ،ﺍﳌﺼﺮﻳﻦ ﻋﻠﻰ ﻣﻌﺎﺻﻴﻪ ﻣـﻦ ﻋﺬﹶﺍﺏ ﺍﻟﻨﺎﺭﹺ ﺍﻟﱠﺬﻱ ﻛﹸﻨﺘﻢ ﺑﹺﻪ ﺗﻜﹶﺬﱢﺑﻮﻥ.(٢)
ﺍﳌﺆﻣﻨﲔ؛ ﺍﻟﺬﻳﻦ ﻗﺪ ﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ!؛ ﻭﰲ ﻣﺜﻞ ﺃﻭﻟﺌﻚ ﻧﺘﻠﻮ ﻋﻠﻴﻬﻢ
ﻭﺁﻳﺔ ﺃﺧﺮﻯ ،ﻓﺒﻌﺪ ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﳌﹶﻮﺍﺭﻳﺚ ﰲ ﺳـﻮﺭﺓ ﺍﻟﻨﺴـﺎﺀ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺃﹰﻡ ﺣﺴِﺐ ﺍﻟﱠﺬﻳﻦ ﺍﺟﺘﺮﺣﻮﺍ ﺍﻟﺴﻴﺌﹶﺎﺕ ﺃﹶﻥ ﻧﺠﻌﻠﹶﻬﻢ ﻛﹶﺎﻟﱠﺬﻳﻦ
ﺟﺎﺀﺕ ﺍﻵﻳﺎﺕ ﻣﻌﻘﱢﺒﺔ:ﺗﻠﹾﻚ ﺣﺪﻭﺩ ﺍﻟﻠﹼﻪ ﻭﻣﻦ ﻳﻄﻊﹺ ﺍﻟﻠﹼـﻪ ﻭﺭﺳـﻮﻟﹶ ﻪ
ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ ﺳﻮﺍﺀ ﻣﺤﻴـﺎﻫﻢ ﻭﻣﻤـﺎﺗﻬﻢ ﺳـﺎﺀ ﻣـﺎ
ﻳﺪﺧﻠﹾﻪ ﺟﻨﺎﺕ ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻷَﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﺫﹶﻟﻚ ﺍﻟﹾﻔﹶـﻮﺯ
ﻳﺤﻜﹸﻤﻮﻥﹶ (٣)ﻓﹶﻤﺎ ﻣﻌﲎ ﺍﺟﺘﺮﺍﺡ ﺍﻟﺴﻴﺌﺎﺕ؟ ،ﺃﹶﻟﹶﻴﺲ ﺍﺭﺗﻜﺎﺏ ﻣﺎ ﻧﻬﻰ
ﺍﻟﹾﻌﻈﻴﻢ ﻭﻣﻦ ﻳﻌﺺﹺ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻭﻳﺘﻌﺪ ﺣﺪﻭﺩﻩ ﻳﺪﺧﻠﹾﻪ ﻧﺎﺭﺍ ﺧﺎﻟـﺪﺍ
ﺗﺤﻔﻆ ﺃﻟﻔﺎﻇﹸﻬﺎ ،ﻭﻻ ﺣﺘﻰ ﻣﻌﺎﻧﹺﻴﻬﺎ ﻣﻊ ﻣﺎ ﺟﺒﹺﻞ ﻋﻠﻴﻪ ﺭﻭﺍﺗﻬـﺎ -ﻣﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﺃﻭ ﺗﺮﻙ ﻣﺎ ﺃﹶﻣﺮ ﺑﻪ ﺍﺟﺘﺮﺍﺡ ﻟﻠﺴﻴﺌﺎﺕ؟ ،ﺃﻡ ﺃﻥﹼ ﺫﻟﻚ ﻻ
ﻗﻴﻞ ﰲ ﺛﻘﹶﺘﻬﻢ ﻭﻭﺭﻋﻬﻢ -ﻣﻦ ﺳﻬﻮﹴ ﻭﻧﺴﻴﺎﻥ... ﻳﺼﺪﺭ ﺇﻻﹼ ﻣﻦ ﻣﺸﺮﻙ!؟ ،ﰒ ﻫﻞ ﻳﺤﻖ ﻟﻨﺎ ﺇﹺﻗﹾﺤﺎﻡ ﺃﹸﻭﻟﺌﻚ ﺿﻤﻦ ﺍﻟﺬﻳﻦ
ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﺇﻥ ﻓﺮﻗﺖ ﺍﻵﻳـﺔ ﺑﻴﻨـﻬﻢ )ﺳـﺎﺀ ﻣـﺎ
ﻭﻣﻊ ﻭﺿﻮﺡ ﻣﺎ ﺳﺒﻖ ﻭﺩﻻﻟﺘﻪ ﺍﻟﻨﺼﻴﺔ ﻋﻠﻰ ﺍﳌﺮﺍﺩ ،ﻗﺪ ﻳﻘـﻮﻝ
ﳛﻜﻤﻮﻥ(!.
ﻗﺎﺋﻞ ﺑﺄﺎ ﺁﻳﺎﺕ ﻋﺎﻣﺔ ،ﻭﺃﻥﹼ ﺧﺮﻭﺝ ﺃﻫﻞ ﺍﳌﻌﺎﺻﻲ ﻣﻦ ﻓﺮﻳﻖ ﺍﳌـﺆﻣﻨﲔ
ﺃﻭ ﺍﻟﺴﻌﺪﺍﺀ ﺃﻫﻞ ﺍﳉﻨﺔ ﻏﲑ ﻭﺍﺿﺢ ،ﻛﻤﺎ ﺃﻥ ﺯﺟﻬﻢ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﹸﻔﺮ ﺃﻭ ﺠﻌﻞﹸ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﹸﻮﺍ ﺍﻟﺼﺎﻟﺤﺎﺕ
ﻭﻛﺬﻟﻚ ﻧﺘﻠﻮ ﺍﻵﻳﺔ:ﺃﹶﻡ ﻧ
ﺍﻟﻔﹸﺠﺎﺭ ﺃﻭ ﺍﻷﺷﻘﻴﺎﺀ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻗﺪ ﻻ ﻳﺘﻌﻴﻦ! ،ﻭﻳﺠﺎﺏ ﺑـﺄﻥﹼ ﲦــّﺔ ﺠﻌﻞﹸ ﺍﻟﹾﻤﺘﻘﲔ ﻛﹶﺎﻟﹾﻔﹸﺠﺎﺭﹺ (١)ﺫﻟﻚ ﻣـﺎ
ﻛﹶﺎﻟﹾﻤﻔﹾﺴِﺪﻳﻦ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺃﹶﻡ ﻧ
ﺁﻳﺎﺕ ﻧﺰﻟﺖ ﰲ ﻣﻌﺎﺹﹴ ﺧﺎﺻﺔِ ،ﻣـﻤﺎ ﻳﺘﺠﻠﹼﻰ ﺍﻷﻣﺮ ﻣﻌﻬـﺎ ﺃﻛﺜـﺮ، ﻳﻠﺰﻡ ﻣﻦ ﻻﹼ ﻳﺮﻯ ﺃﻥﹼ ﺃﻫﻞ ﻣﻌﺎﺻﻲ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟـﻤﺼﺮﻳﻦ ﻋﻠﻴﻬﺎ ﻣـﻦ
ﺳﻮﺍﺀً ﻣﻦ ﺣﻴﺚ ﻋﺪﻡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺄﻱ ﻋﻤﻞﹴ ﺻﺎﱀﹴ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠـﻰ ﺍﳌﻔﺴﺪﻳﻦ ﰲ ﺍﻷﺭﺽ ،ﻭﻻ ﻳﻜﺎﺩ ﻳﻤﻴﺰ ﺑﲔ ﺍﻟـﻤﺘﻘﻲ ﺍﻟـﻤﻠﺘﺰﻡ ﲝﺪﻭﺩ
ﺍﳌﻌﺼﻴﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺨﻠﹼﺺ ﻣﻨﻬﺎ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ،ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺍﻟـﻨﺺ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﲔ ﺍﻟﻔﺎﺟﹺﺮ ﺍﻟﺰﺍﱐ ﺃﻭ ﺍﻟﺸﺎﺭﺏ ﻟﻠﺨﻤﺮ ﺃﻭ ﺍﻟﺘﺎﺭﻙ ﻟﻠﺼﻼﺓ
ﻋﻠﻰ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ. ﺃﻭ ﺍﻟﺴﺎﻋﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ ﺃﻭ ﺍﳋﺎﺋﺾ ﰲ ﺃﹶﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ﺃﻭ ﺍﻟﺴـﺎﺭﻕ ،ﺃﻭ
ﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺼﻴﺔ ﺍﻟـﻤﺼﺮﻳﻦ ﻋﻠﻴﻬﺎ ..ﻭﻳﻌﻘﺐ ﺗﻠﻚ ﺍﻵﻳﺔ ﻗﻮﻟﻪ
ﻓﻤﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﻗﺎﺗﻞ ﺍﻟﻨﻔﺲ ﺍﶈﺮﻣﺔ ﺑﻐﲑ ﺣﻖ:ﻭﻣﻦ ﻳﻘﹾﺘ ﹾﻞ
ﺗﻌﺎﱃ:ﻛﺘﺎﺏ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﺇﹺﻟﹶﻴﻚ ﻣﺒﺎﺭﻙ ﻟﱢﻴﺪﺑﺮﻭﺍ ﺁﻳﺎﺗﻪ ﻭﻟﻴﺘـﺬﹶﻛﱠﺮ ﺃﹸﻭﻟﹸـﻮﺍ
ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ ﻓﹶﺠﺰﺁﺅﻩ ﺟﻬﻨﻢ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ ﻭﻏﹶﻀﺐ ﺍﻟﻠﹼﻪ ﻋﻠﹶﻴﻪ ﻭﻟﹶﻌﻨـﻪ
ﺍﻟﹾﺄﹶﻟﹾﺒﺎﺏﹺ ،(٢)ﻓﺎﳊﹶﻜﹶﻢ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻫـﻮ ﻫـﺬﺍ ﺍﻟﻜﺘـﺎﺏ
ﻭﺃﹶﻋﺪ ﻟﹶﻪ ﻋﺬﹶﺍﺑﺎ ﻋﻈﻴﻤﺎ ،(١)ﻭﺍﻵﻳﺔ ﺟﺎﺀﺕ ﺑﻌﺪ ﺑﻴﺎﻥ ﺣﻜـﻢ ﺍﻟﻘﺘـﻞ
ﺍﻟـﻤﺒﺎﺭﻙ ﻻﹶ ﻏﲑ ،ﻭﻟﺬﻟﻚ ﺣﻔﻆ ﻟﹶﻔﻈﹸﻪ ﻟﹶـﻤﺎ ﱂ ﻳﻜﺘﺐ ﻟﻠﺮﻭﺍﻳﺎﺕ ﺃﻥ
ﺍﳋﹶﻄﹶﺄ ﻋﻨﺪ ﺍﳌﺆﻣﻦ ﻭﺣﺎﻻﺗﻪ ،ﰒ ﺑﻴﻨﺖ ﺣﻜﻢ ﺍﻟﻘﺘﻞ ﺍﻟﻌﻤﺪ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ
(١ﺳﻮﺭﺓ ﺹ ،ﺍﻵﻳﺔ .٢٨
(١ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .٩٣ (٢ﺳﻮﺭﺓ ﺹ ،ﺍﻵﻳﺔ .٢٩
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻛﹶﺜﹸﺮﺕ!؟ .ﻭﺍﻵﻳﺔ ﻋﻨﺪﻣﺎ ﻧﺼﺖ ﻋﻠﻰ ﺍﻟﻮﻋﻴﺪ ﰲ ﻛﻠﺘﺎ ﺍﻵﻳـﺘﲔ ﻭﻣـﺎ ﺍﳌﺬﻛﻮﺭﺓ .ﻭﺍﻟﻌﻘﻮﺑﺔ -ﻛﻤﺎ ﻧﺮﻯ -ﺻﺎﺭﻣﺔﹲ ﻟﻠﻐﺎﻳﺔ ،ﻭﻗﺪ ﺍﺑﺘﺪﺃﹶﺕ ﺑﹺﺠﻌﻞ
ﺳﻴﺄﰐ ﻣﻦ ﺍﻵﻳﺎﺕ ،ﻫﻞ ﻗﺪ ﻗﹶﺼﺪﺕ ﺻﻨﻔﺎﹰ ﺑﻌﻴﻨﻪ ﻣﻦ ﺍﳌـﺆﻣﻨﲔ ﺑـﺄﻥ ﺍﳉﺰﺍﺀ ﺟﻬﻨﻢ ﻣﻊ ﺍﳋﻠﻮﺩ ﻓﻴﻬﺎ ،ﻭﻋﻠﻴﻨﺎ ﺃﻻﹼ ﳓﺎﻭﻝ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺧﻠـﻮﺩ
ﻗﹶﺼﺮﻭﺍ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺎﺕ ﻣﺜﻼ؟. ﺍﳌﺸﺮﻙ ﻭﺧﻠﻮﺩ ﻫﺬﺍ ﺍﻟﻘﺎﺗﻞ؛ ﻷﻧﻪ ﻟﻴﺲ ﺛﹶﻤﺔ ﻣﻦ ﺩﻟﻴﻞﹴ ﻭﺍﺿﺢﹴ ﰲ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺫﻟﻚ -ﻭﻫﻮ ﺍﳊﹶﻜﹶﻢ ،-ﻭﻗﺪ ﻧﺴﺐ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺇﱃ ﺃﻫﻞ
ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺇﹺﻥﱠ ﺍﻟﱠﺬﻳﻦ ﻳﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﺃﹶﻣﻮﺍﻝﹶ ﺍﻟﹾﻴﺘﺎﻣﻰ ﻇﹸﻠﹾﻤﺎ ﺇﹺﻧﻤﺎ
ﺍﻟﻜﺘﺎﺏ -ﻛﻤﺎ ﺭﺃﻳﻨﺎ.-
ﻳﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﻓﻲ ﺑﻄﹸﻮﻧﹺﻬﹺﻢ ﻧﺎﺭﺍ ﻭﺳﻴﺼﻠﹶﻮﻥﹶ ﺳﻌﲑﺍ ،(١)ﻭﻣﺎ ﻗﻴﻞ ﻓﻴﻤﺎ ﺳﺒﻖ
ﻳﻘﺎﻝ ﺃﻳﻀﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠـﺬﻳ ﻦ ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺃﹶﻛﹶﻠﺔ ﺍﻟﺮﺑﺎ:ﺍﻟﱠـﺬﻳﻦ ﻳـﺄﹾﻛﹸﻠﹸﻮﻥﹶ ﺍﻟﺮﺑـﺎ ﹶﻻ
ﺁﻣﻨﻮﺍﹾ ﺇﹺﺫﹶﺍ ﻟﹶﻘﻴﺘﻢ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺯﺣﻔﺎﹰ ﻓﹶﻼﹶ ﺗﻮﻟﱡﻮﻫﻢ ﺍﻷَﺩﺑﺎﺭ ﻭﻣﻦ ﻳـﻮﻟﱢﻬﹺﻢ ﻳﻘﹸﻮﻣﻮﻥﹶ ﺇﹺﻻﱠ ﻛﹶﻤﺎ ﻳﻘﹸﻮﻡ ﺍﻟﱠﺬﻱ ﻳﺘﺨﺒﻄﹸﻪ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻣﻦ ﺍﻟﹾﻤﺲ ﺫﹶﻟﻚ ﺑﹺﺄﹶﻧﻬﻢ
ﻳﻮﻣﺌﺬ ﺩﺑﺮﻩ ﺇﹺﻻﱠ ﻣﺘﺤﺮﻓﺎﹰ ﻟﱢﻘﺘﺎﻝﹴ ﺃﹶﻭ ﻣﺘﺤﻴﺰﺍﹰ ﺇﹺﻟﹶﻰ ﻓﺌﹶﺔ ﻓﹶﻘﹶﺪ ﺑﺎﺀ ﺑﹺﻐﻀﺐﹴ ﻣﻦ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇﹺﻧﻤﺎ ﺍﻟﹾﺒﻴﻊ ﻣﹾﺜﻞﹸ ﺍﻟﺮﺑﺎ ﻭﺃﹶﺣﻞﱠ ﺍﻟﻠﹼﻪ ﺍﻟﹾﺒﻴﻊ ﻭﺣﺮﻡ ﺍﻟﺮﺑﺎ ﻓﹶﻤـﻦ ﺟـﺎﺀﻩ
ﺍﻟﻠﹼﻪ ﻭﻣﺄﹾﻭﺍﻩ ﺟﻬﻨﻢ ﻭﺑﹺﺌﹾﺲ ﺍﻟﹾﻤﺼﲑ ،(٢)ﻭﺍﻷَﻣﺮ ﻻ ﳜﺘﻠﻒ ﻋﻤﺎ ﺳﺒﻖ، ﻣﻮﻋﻈﹶﺔﹲ ﻣﻦ ﺭﺑﻪ ﻓﹶﺎﻧﺘﻬﻰ ﻓﹶﻠﹶﻪ ﻣﺎ ﺳﻠﹶﻒ ﻭﺃﹶﻣﺮﻩ ﺇﹺﻟﹶﻰ ﺍﻟﻠﹼـﻪ ﻭﻣـﻦ ﻋـﺎ ﺩ
ﺑﻞ ﻛﻞﹼ ﺁﻳﺔ ﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻮﻛﻴﺪ ﻣﺼﲑ ﺃﻫﻞ ﺍﳌﻌﺎﺻﻲ. ﻓﹶﺄﹸﻭﻟﹶـﺌﻚ ﺃﹶﺻﺤﺎﺏ ﺍﻟﻨﺎﺭﹺ ﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥﹶ ،(١)ﻭﻣﻦ ﺍﻟﻮﺍﺿـﺢ ﺃﻥ
ﺁﻛﻞ ﺍﻟﺮﺑﺎ ﻟﻴﺲ ﺑﹺﻤﺸﺮﻙ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ،ﻛﻤﺎ ﺃﻥﹼ ﺃﻛﹾﻞ ﺍﻟﺮﺑﺎ ﻻ ﻳﻜـﻮﻥ
ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻟﹶﺎ ﻳﺴﺨﺮ ﻗﹶﻮﻡ ﻣﻦ ﻗﹶﻮ ﹴﻡ
ﻣﻦ ﺍﳌﺸﺮﻙ ﻓﻘﻂ؛ ﻓﺎﻵﻳﺔ ﻋﺎﻣﺔ ﰲ ﻛﻞﹼ ﺁﻛﻞﹴٍ ،ﻓﹶﻬﻢ ﲨﻴﻌﺎﹰ ﻳﺴـﺘﺤﻘﱡﻮﻥ
ﻋﺴﻰ ﺃﹶﻥ ﻳﻜﹸﻮﻧﻮﺍ ﺧﻴﺮﺍ ﻣﻨﻬﻢ ﻭﻟﹶﺎ ﻧﹺﺴﺎﺀ ﻣﻦ ﻧﺴﺎﺀ ﻋﺴﻰ ﺃﹶﻥ ﻳﻜﹸﻦ ﺧﻴﺮﺍ
ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻣﻦ ﺍﳋﹸﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ،ﻭﻧﻄﺮﺡ ﻫﻨﺎ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ -ﻭﺍﻷﻣـﺮ
ﻣﻨﻬﻦ ﻭﻟﹶﺎ ﺗﻠﹾﻤﺰﻭﺍ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﻭﻟﹶﺎ ﺗﻨﺎﺑﺰﻭﺍ ﺑﹺﺎﻟﹾﺄﹶﻟﹾﻘﹶﺎﺏﹺ ﺑﹺﺌﹾﺲ ﺍﻻﺳﻢ ﺍﻟﹾﻔﹸﺴﻮﻕ
ﺃﻳﻀﺎ ﻳﻨ ﹶﻄﺒﹺﻖ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ :-ﻫﻞ ﻣﻦ ﺃﹶﻗﺪﻡ ﻋﻠﻰ ﺍﻟﻘﺘﻞ ﺃﻭ ﺃﻛﹾﻞ ﺍﻟﺮﺑﺎ ﰒ
ﱂ ﻳﺘﺨﻠﹼﺺ ﻣﻦ ﺫﻟﻚ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﻳﻨﻔﻌﻪ ﺷﻲﺀٌ ﻣﻦ ﺃﻋﻤﺎﻟﻪ ﻣﻬﻤـﺎ
(١ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .١٠
(٢ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ،ﺍﻵﻳﺔ .١٥ (١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .٢٧٥
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺍﳌﻮﺍﺯﻧﺔ: ﺑﻌﺪ ﺍﻟﹾﺈﹺﳝﺎﻥ ﻭﻣﻦ ﻟﱠﻢ ﻳﺘﺐ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ (١)ﻭﻫﻜﺬﺍ ﻛﻞﹼ ﺁﻳﺔ
ﻗﺪ ﺗﻀﻴﻒ ﻟﻐﲑﻫﺎ ﻣﺎ ﱂ ﺗﺬﻛﹸﺮﻩ ،ﻓﻬﺎﻫﻨﺎ ﺍﻵﻳﺔ ﺑﻴﻨﺖ ﺃﻥﹼ ﺍﻟﻨﺠﺎﺓ ﻣـﻦ
ﻭﻟﻌﻞﹼ ﻫﺬﻩ ﺍﻷُﻣﻨﻴﺔ ﻫﻲ ﺍﻷَﻛﹾﺜﺮ ﺍﻧﺘﺸﺎﺭﺍﹰ ﰲ ﺍﳌﺴﻠﻤﲔ ،ﻭﻣﻔﺎﺩﻫﺎ:
ﺗﻠﻚ ﺍﳌﻌﺎﺻﻲ ﻳﻜﻮﻥ ﺑﺎﻟﺘﻮﺑﺔ ،ﻭﺇﻻﱠ ﻛﺎﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻔﺎﻋﻠﻮﻥ ﻣﻦ ﺍﻟﻈﱠﺎﳌﲔ،
ﺷﻌﻮﺭ ﺑﺎﻷﻣﻦ ﻟﺪﻯ ﺍﺭﺗﻜﺎﺏ ﺍﳌﻌﺼﻴﺔ ﺃﻭ ﺑﻌﺪﻫﺎ ﻧﻈﹶﺮﺍﹰ ﻟﻮﺟﻮﺩ ﺃﻋﻤـﺎﻝﹴ
ﻭﻫﻮ ﺣﻜﻢ ﺃﻳﻀﺎﹰ ﻳﺴﺮﻱ ﻋﻠﻰ ﻛﻞﹼ ﻣﺎ ﺳﺒﻖ ،ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﹼ ﺁﺩﻡ
ﺻﺎﳊﺔ ﻗﺪ ﺳﺒﻘﺖ ،ﻓﻴﺘﺼﻮﺭ ﺍﳌﺴﻜﲔ ﺃﻥﹼ ﻣﻌﺼﻴﺘﻪ ﻻ ﺗﺆﺛﱢﺮ ﰲ ﻋﻤﻠـﻪ،
ﻭﺯﻭﺟﻪ -ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ -ﻟـﻤﺠﺮﺩ ﺫﻭﻗﻬﻤﺎ ﻣﻦ ﺍﻟﺸـﺠﺮﺓ ﻋـﺪﺍ
ﺑﻞ ﻗﺪ ﻻ ﺗﺴﺎﻭﻱ ﺷﻴﺌﺎﹰ ﺃﻣﺎﻣﻬﺎ ﻋﻨﺪ ﺍﳊﺴﺎﺏ ،ﻭﻣﻦ ﺁﺛﺎﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ
ﻧﻔﺴﻴﻬﹺﻤﺎ ﻣﻦ ﺍﻟﻈﱠﺎﳌﲔ ﺍﻟـﻤﺴﺘﺤﻘﱢﲔ ﻟﻠﺨﺴـﺮﺍﻥ ﺇﻥ ﱂ ﺗﺘـﺪﺍﺭﻛﻬﻤﺎ
ﺃﹶﻧﻬﺎ ﺗﺤﻤﻠﻪ ﻋﻠﻰ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﻄﹼﺎﻋﺎﺕ ﻭﺍﻟﻨﻮﺍﻓﻞ ﻭﺍﻟﺎﺳﺘﻜﺜﺎﺭ ﻣﻨﻬﺎ،
ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺑﺎﻟﺮﲪﺔ ﻭﺍﻟﻐﻔﺮﺍﻥ.
ﻟﻜﻦ ﺩﻭﻥ ﳏﺎﻭﻟﺔ ﺟﹺﺪﻳﺔ ﻟﻠﺘﺨﻠﹼﺺ ﳑﺎ ﻗﺪ ﺳﻠﹶﻒ ﻣﻨﻪ ﻣﻦ ﻣﻌـﺎﺹﹴ ﷲ
ﺗﻌﺎﱃ ،ﻓﺮﺑﻤﺎ ﺍﺭﺗﻜﺐ ﻣﻈﺎﻟﻢ ﻟﻠﻌﺒﺎﺩ ﱂ ﻳﺘﻨﺼﻞ ﻣﻨﻬﺎ ،ﻟﻜﻦ ﺗﺠﺪﻩ ﻳﻜﺜﺮ ﻋﺠﻴﺐ ﺣﻘﹼﺎﹰ ﺃﻥ ﺗﻨﺺ ﻛﻞﹼ ﺗﻠﻜﹸﻢ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺎﺕ،
ﻣﻦ ﺃﺩﺍﺀ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺍﺕ ،ﻭﻫﻮ ﻳﺘﺼﻮﺭ ﺃﻥﹼ ﺫﻟﻚ ﺍﻟﻈﱡﻠﻢ ﺍﻟﺬﻱ ﺃﹶﻗـﺪﻡ ﰒ ﻳﻮﺟﺪ ﲦـّﺔ ﻣﻦ ﻳﺘﺼﻮﺭ ﺃﻧﻬﺎ ﻗﺪ ﺗﺮﺗﻔﻊ ﺩﻭﻥ ﺗﺨﻠﹼﺺ ﻣـﻦ ﺫﻟـﻚ
ﻋﻠﻴﻪ ﺳﻴﺘﻮﺍﺭﻯ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻄﹼﺎﻋﺎﺕ ،ﻭﻣﺜﺎﻝ ﺁﺧﺮ :ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﺳﺮﻗ ﺔ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ!.
ﺷﻲﺀٍ ﻣﺎ ،ﺛﹸﻢ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ ﻓﻴﺘﺼﻮﺭ ﺍﳌﺴﻜﲔ ﺃﻥﹼ ﺻﺪﻗﺘﻪ ﻋﻨـﺪ
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ﺍﳊﺴﺎﺏ ﺃﻭﻓﹶﻰ ﻣﻴﺰﺍﻧﺎﹰ ﻣﻦ ﺳﺮﻗﺘﻪ ،ﻛﻴﻒ ﻭﺍﳊﺴـﻨﺔ ﺑﻌﺸـﺮ ﺃﻣﺜﺎﳍـﺎ
ﻭﺍﻟﺴﻴﺌﺔ ﻓﻘﻂ ﲟﺜﻠﻬﺎ ﺃﺧﺬﺍﹰ ﺑﺸﻄﺮﹴ ﻣﻦ ﺍﻵﻳﺔ!.
ﻭﺫﹶﺍ ﺍﻟﻨﻮﻥ ﺇﹺﺫ ﺫﱠﻫﺐ ﻣﻐﺎﺿﺒﺎ ﻓﹶﻈﹶﻦ ﺃﹶﻥ ﻟﱠﻦ ﻧﻘﹾﺪﺭ ﻋﻠﹶﻴﻪ ﻓﹶﻨـﺎﺩﻯ ﻓـﻲ ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﺬﻩ ﺍﳌﹶﻨﺰﻟﺔ ﻟﻜﺎﻥ ﺭﺳﻞﹸ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜـﺮﺍﻡ -ﻋﻠـﻴﻬﻢ
)(١
ﺍﻟﻈﱡﻠﹸﻤﺎﺕ ﺃﹶﻥ ﻟﱠﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇﹺﻧﻲ ﻛﹸﻨﺖ ﻣﻦ ﺍﻟﻈﱠـﺎﻟﻤﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﻦ ﻟﺪﻯ ﺍﺭﺗﻜـﺎﻢ ﻣـﺎ
ﻓﺄﹶﻳﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺴﻮﺍﺑﹺﻖ ﰲ ﻣﻨﻄﻖ ﻳﻮﻧﺲ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻟـﻮ ﻟﻴﺲ ﺑﹺﻤﺮﺿﻲ ﻟﻜﻦ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﲤﺎﻣﺎﹰ..
ﻛﺎﻥ ﳍﺎ -ﻓﻌﻼ -ﺍﻋﺘﺒﺎﺭ!.
ﻓﻬﺬﺍ ﻧﻮﺡ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻗﺪ ﻧﺎﺩﻯ ﺭﺑﻪ...ﻓﹶﻘﹶـﺎﻝﹶ ﺭﺏ ﺇﹺ ﱠﻥ
ﻭﻫﺬﺍ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻟﹶﻤﺎ ﻃﻠﺐ ﻣﻨﻪ ﺍﳌﺸﺮﻛﻮﻥ ﺍﻟﺈﺗﻴﺎﻥ ﺑﻐﲑ ﺍﺑﻨﹺﻲ ﻣﻦ ﺃﹶﻫﻠﻲ ﻭﺇﹺﻥﱠ ﻭﻋﺪﻙ ﺍﻟﹾﺤﻖ ﻭﺃﹶﻧﺖ ﺃﹶﺣﻜﹶﻢ ﺍﻟﹾﺤﺎﻛﻤﲔ ﻗﹶﺎﻝﹶ ﻳـﺎ
ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺗﺒﺪﻳﻠﻪ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ :ﻭﺇﹺﺫﹶﺍ ﺗﺘﻠﹶﻰ ﻋﻠﹶﻴﻬﹺﻢ ﺁﻳﺎﺗﻨﺎ ﺑﻴﻨﺎﺕ ﻗﹶﺎ ﹶﻝ ﻧﻮﺡ ﺇﹺﻧﻪ ﻟﹶﻴﺲ ﻣﻦ ﺃﹶﻫﻠﻚ ﺇﹺﻧﻪ ﻋﻤﻞﹲ ﻏﹶﻴﺮ ﺻﺎﻟﺢﹴ ﻓﹶﻼﹶ ﺗﺴﺄﹶﻟﹾﻦﹺ ﻣﺎ ﻟﹶﻴﺲ ﻟﹶ
ﻚ
ﺍﻟﱠﺬﻳﻦ ﻻﹶ ﻳﺮﺟﻮﻥﹶ ﻟﻘﹶﺎﺀﻧﺎ ﺍﺋﹾﺖ ﺑﹺﻘﹸﺮﺁﻥ ﻏﹶﻴﺮﹺ ﻫـﺬﹶﺍ ﺃﹶﻭ ﺑﺪﻟﹾﻪ (٢)ﻳﻠﹶﻘﱢﻨﻪ ﺍﷲ ﺑﹺﻪ ﻋﻠﹾﻢ ﺇﹺﻧﻲ ﺃﹶﻋﻈﹸﻚ ﺃﹶﻥ ﺗﻜﹸﻮﻥﹶ ﻣﻦ ﺍﻟﹾﺠﺎﻫﻠﲔ (١)ﻓﹶﻠﹶﻢ ﻳﻜﻦ ﻣﻨــﻪ -
ﺗﻌﺎﱃ ﺍﳉﻮﺍﺏ ﻟﻴﻌﻢ ﻛﻞﹼ ﻣﻌﺼﻴﺔ ﺃﻭ ﳐﺎﻟﻔﺔ ﻷَﻣﺮﹺﻩ:ﻗﹸﻞﹾ ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻟـﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺇﻻﹼ ﺃﻥ ﻗﹶﺎﻝﹶ ﺭﺏ ﺇﹺﻧﻲ ﺃﹶﻋﻮﺫﹸ ﺑﹺﻚ ﺃﹶﻥﹾ ﺃﹶﺳﺄﹶﻟﹶﻚ ﻣﺎ ﻟﹶـﻴﺲ
ﺃﹶﻥﹾ ﺃﹸﺑﺪﻟﹶﻪ ﻣﻦ ﺗﻠﹾﻘﹶﺎﺀ ﻧﻔﹾﺴِﻲ ﺇﹺﻥﹾ ﺃﹶﺗﺒﹺﻊ ﺇﹺﻻﱠ ﻣﺎ ﻳﻮﺣﻰ ﺇﹺﻟﹶﻲ ﺇﹺﻧﻲ ﺃﹶﺧـﺎﻑ ﺇﹺ ﹾﻥ ﻟﻲ ﺑﹺﻪ ﻋﻠﹾﻢ ﻭﺇﹺﻻﱠ ﺗﻐﻔﺮ ﻟﻲ ﻭﺗﺮﺣﻤﻨﹺﻲ ﺃﹶﻛﹸﻦ ﻣﻦ ﺍﻟﹾﺨﺎﺳﺮﹺﻳﻦ ،(٢)ﺗﺪﺍﺭ ﻙ
ﻋﺼﻴﺖ ﺭﺑﻲ ﻋﺬﹶﺍﺏ ﻳﻮﻡﹴ ﻋﻈﻴﻢﹴ (٣)ﻧﻌﻢ ،ﻓﺎﻟﻌﱪﺓ ﺑﹺﺎﻟﻌﺒﺎﺩﺓ ﺍﳋﺎﻟﺼـﺔ، ﺍﻷﻣﺮ ﺑﹺﺴﺮﻋﺔ ﻋﺠﻴﺒﺔ ،ﻭﱂ ﻳﻐﺘﺮ ﺑﹺﻤﻨﺰﻟﺘﻪ ﺍﻟﺘﻲ ﻻ ﺭﻳﺐ ﺃﻧﻬﺎ ﻛﺒﲑﺓﹲ ﻋﻨﺪ
ﺍﻟـﻤﺴﺘﺴﻠﻤﺔ ﻣﻦ ﲨﻴﻊ ﺍﳉﻮﺍﻧﺐ ﰲ ﻏﹶﻴﺮ ﻣﻦ ﻭﻻ ﺍﺳﺘﻜﺜﺎﺭ ،ﻭﻟـﻴﺲ ﺍﷲ ﺗﻌﺎﱃ!.
ﻷﻱ ﻛﺎﻥ ﻣﻬﻤﺎ ﻋﻼ ﻗﺪﺭﻩ ﺃﻥ ﻳﺴﺘﻬﲔ ﺑﺎﳌﻌﺼﻴﺔ ﻷﺟﻞ ﺃﻋﻤﺎﻝﹴ ﺳﻠﹶﻔﹶﺖ
ﻭﻫﺬﺍ ﺳﻴﺪﻧﺎ ﻳﻮﻧﺲ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻳﻌﺘﺬﺭ ﻋﻤﺎ ﺻﺪﺭ ﻣﻨﻪ ﳑـﺎ
ﻣﻨﻪ!.
ﻇﹶﻨﻪ ﺃﻥ ﻻﱠ ﺣﺮﺝ ﻓﻴﻪ ،ﻭﻗﺪ ﺣﻜﻰ ﺍﻟﻘﺮﺁﻥ ﻟﻨﺎ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ:
ﻓﹶﺄﹸﻭﻟﹶـﺌﻚ ﺍﻟﱠﺬﻳﻦ ﺧﺴِﺮﻭﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﺑﹺﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﺑﹺﺂﻳﺎﺗﻨﺎ ﻳﹺﻈﹾﻠﻤـﻮﻥﹶ،(١) ﻭﺧﻠﻒ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﳊﺎﻟﻢ ﺁﻳﺎﺕ ﻣﺘﺸﺎﺔ ﻗﺪ ﺗـﻮﺣﻲ ﺑـﻪ،
ﻓﹶﺈﹺﺫﹶﺍ ﻧﻔﺦ ﻓﻲ ﺍﻟﺼﻮﺭﹺ ﻓﹶﻠﹶﺎ ﺃﹶﻧﺴﺎﺏ ﺑﻴﻨﻬﻢ ﻳﻮﻣﺌﺬ ﻭﻟﹶﺎ ﻳﺘﺴﺎﺀﻟﹸﻮﻥﹶ ﻓﹶﻤـﻦ ﻭﺗﺮﺳﺨﻪ ﰲ ﺍﻟﻘﻠﺐ ﻣﱴ ﻻ ﻳﺘـﺪﺑﺮ ﺍﻟﻘـﺮﺁﻥ ﻛﻠـﻪ ﻟﻴﺤـﺘﻜﻢ ﺇﱃ
ﺛﹶﻘﹸﻠﹶﺖ ﻣﻮﺍﺯﹺﻳﻨﻪ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﹾﻤﻔﹾﻠﺤﻮﻥﹶ ﻭﻣﻦ ﺧﻔﱠﺖ ﻣﻮﺍﺯﹺﻳﻨﻪ ﻓﹶﺄﹸﻭﻟﹶﺌـﻚ ﻣﺤﻜﻤﺎﺗﻪ:ﻫﻮ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻝﹶ ﻋﻠﹶﻴﻚ ﺍﻟﹾﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ ﻣﺤﻜﹶﻤﺎﺕ ﻫﻦ
ﺍﻟﱠﺬﻳﻦ ﺧﺴِﺮﻭﺍ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻓﻲ ﺟﻬﻨﻢ ﺧﺎﻟﺪﻭﻥﹶ،(٢)ﻓﹶﺄﹶﻣﺎ ﻣـﻦ ﹶﺛﻘﹸﻠﹶـ
ﺖ ﺃﹸﻡ ﺍﻟﹾﻜﺘﺎﺏﹺ ﻭﺃﹸﺧﺮ ﻣﺘﺸﺎﺑﹺﻬﺎﺕ ﻓﹶﺄﹶﻣﺎ ﺍﻟﱠﺬﻳﻦ ﰲ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﺯﻳﻎﹲ ﻓﹶﻴﺘﺒﹺﻌﻮﻥﹶ ﻣـﺎ
ﺿﻴﺔ ﻭﺃﹶﻣﺎ ﻣـﻦ ﺧﻔﱠـﺖ ﻣﻮﺍﺯﹺﻳﻨـﻪ ﻓﹶﺄﹸﻣـﻪ
ﻣﻮﺍﺯﹺﻳﻨﻪ ﻓﹶﻬﻮ ﻓﻲ ﻋﻴﺸﺔ ﺭﺍ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﺍﺑﺘﻐﺎﺀ ﺍﻟﹾﻔﺘﻨﺔ ﻭﺍﺑﺘﻐﺎﺀ ﺗﺄﹾﻭﹺﻳﻠﻪ ﻭﻣﺎ ﻳﻌﻠﹶـﻢ ﺗﺄﹾﻭﹺﻳﻠﹶـﻪ ﺇﹺﻻﱠ ﺍﻟﻠﹼـﻪ
ﻫﺎﻭﹺﻳﺔﹲ.(٣) ﻭﺍﻟﺮﺍﺳﺨﻮﻥﹶ ﻓﻲ ﺍﻟﹾﻌﻠﹾﻢﹺ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺁﻣﻨﺎ ﺑﹺﻪ ﻛﹸﻞﱞ ﻣﻦ ﻋﻨﺪ ﺭﺑﻨﺎ ﻭﻣﺎ ﻳـ ﱠﺬﻛﱠﺮ
ﺇﹺﻻﱠ ﺃﹸﻭﻟﹸﻮﺍﹾ ﺍﻷﻟﹾﺒﺎﺏﹺ.(١)
ﻓﺄﻭﻻﹰ :ﻳﻼﺣﻆ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﲨﻴﻌﻬﺎ ﻗﺪ ﺟﺎﺀﺕ ﰲ ﺳـﻮﺭ
ﻣﻜﹼﻴﺔ ،ﻭﺛﺎﻧﻴﺎﹰ :ﺇﺫﺍ ﻋﺪﻧﺎ ﺇﱃ ﺳﻴﺎﻗﻬﺎ ﻓﻬﻲ ﻋﺎﻣﺔ ﺗﻘﺴﻢ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ﺇﱃ ﻓﺂﻳﺎﺕ ﻋﺪﻡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﻛـﻞﹼ
ﺻﻨﻔﲔ :ﺻﻨﻒ ﺛﹶﻘﻠﹸﺖ ﻣﻮﺍﺯﻳﻨﻪ ،ﻭﺻﻨﻒ ﺧﻔﱠﺖ ﻣﻮﺍﺯﻳﻨﻪ؛ ﻣﻤﺎ ﻳﻌـﲏ ﺍﳌﻌﺎﺻﻲ ﻧﺼﻴﺔ ﰲ ﺍﳌﺮﺍﺩ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﱵ ﻳﺘﻤﺴﻚ ﺎ ﰲ ﻣﻮﺿـﻮﻉ
ﺩﺧﻮﻝ ﺍﻟـﻤﺸﺮﹺﻙ ﻓﻴﻬﺎ ،ﻣﻊ ﺃﻥﹼ ﻣﻦ ﻳﻘﻮﻝ ﺑﺎﻟـﻤﻮﺍﺯﻧﺔ ﺇﻧﻤﺎ ﳛﺼﺮﻫﺎ ﺍﻟـﻤﻮﺍﺯﻧﺔ ﻓﻬﻲ ﻣﺤﺘﻤﻠﺔ ،ﻭﳝﻜﻦ ﺍﳉﹶﻤﻊ ﺑﻴﻨﻬﺎ ﺑﻜﻞﹼ ﻳﺴـﺮ -ﻛﻤـﺎ
ﰲ ﺍﻟـﻤﻮﺣﺪ ﺍﻟﻌﺎﺻﻲ؛ ﺇﺫ ﺍﳌﺸﺮﻙ ﺑﺼﺮﻳﺢ ﺍﻵﻳﺔ ﺗﺤـﺒﻂ ﺃﻋﻤﺎﻟـﻪ، ﺳﻨﺮﻯ ،-ﻭﺍﻟـﻤﻼﺣﻆ ﺃﻥ ﺁﻳﺎﺕ ﺍﳌﻮﺍﺯﻧﺔ ﺃﻗﻞﹼ ﺍﻧﺘﺸﺎﺭﺍﹰ ﰲ ﺍﻟﻘـﺮﺁﻥ،
ﺿﻤﻦ ﻣﻦ
ﻭﺛﺎﻟﺜﺎ :ﺟﻌﻞ ﺍﳌﻮﺣّﺪ ﺍﻟﻌﺎﺻﻲ ﻣﻬﻤﺎ ﻗﻴﻞ ﻋﻦ ﻛﺜﺮﺓ ﺃﻋﻤﺎﻟﻪ ﻭﺍﻟﻌﺠﺐ ﺃﻧﻬﺎ ﺃﻛﺜﺮ ﻭﺭﻭﺩﺍﹰ ﰲ ﺫﻫﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻏﲑﻫﺎ!.
ﺛﹶﻘﹸﻠﺖ ﻣﻮﺍﺯﻳﻨﻪ ﻳﻮﻗﻌﻨﺎ ﰲ ﺇﺷﻜﺎﻝﹴ ﻛﺒﲑﹴ ﻣﻊ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﻨﺎﺻـﺔ
ﻓﻤﻦ ﺁﻳﺎﺕ ﺍﻟـﻤﻮﺍﺯﻧﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﺍﻟﹾﻮﺯﻥﹸ ﻳﻮﻣﺌﺬ ﺍﻟﹾﺤﻖ ﻓﹶﻤﻦ
ﺛﹶﻘﹸﻠﹶﺖ ﻣﻮﺍﺯﹺﻳﻨﻪ ﻓﹶﺄﹸﻭﻟﹶـﺌﻚ ﻫﻢ ﺍﻟﹾﻤﻔﹾﻠﺤﻮﻥﹶ ﻭﻣـﻦ ﺧﻔﱠـﺖ ﻣﻮﺍﺯﹺﻳﻨـﻪ
(١ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .٨
(٢ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ،ﺍﻵﻳﺔ .١٠١
(٣ﺳﻮﺭﺓ ﺍﻟﻘﺎﺭﻋﺔ ،ﺍﻵﻳﺔ .٦ (١ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ .٧
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺍﻟﺴﺎﺑﻘﺔ ،ﻓﻴﻜﻮﻥ ﺍﳌﺴﻠﻢ ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﻣﻌﺎﺻﻴﻪ ﻭﺫﹸﻧﻮﺑـﻪ ﳑـﻦ ﹶﺛﻘﹸﻠـﺖ ﻋﻠﻰ ﳊﻮﻕ ﺍﻟﻮﻋﻴﺪ ﺑﻪ ،ﻭﺭﺍﺑﻌﺎ :ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﱂ ﺗﻨﺺ ﻋﻠﻰ ﺍﻟﻜﺜﲑ ﳑﺎ
ﻣﻮﺍﺯﻳﻨﻪ ،ﻛﻤﺎ ﻳﻜﻮﻥ ﻏﲑﻩ ﳑـّﻦ ﺃﹶﺻﺮ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﺍﻟﻜﻔـﺮﺍﻥ ﻗﺪ ﺍﺳﺘﻘﺮ ﰲ ﺍﻷﺫﻫﺎﻥ ﻋﻦ ﺍﳌﻴﺰﺍﻥ ،ﻓﹶﻠﹶﻢ ﺗﺬﻛﹸﺮ ﺍﳌﻘﺎﺭﻧﺔ ﺑـﲔ ﺷـﻴﺌﲔ
ﺑﻨﹺﻌﻤﻪ ﳑﻦ ﺧﻔﹼﺖ ﻣﻮﺍﺯﻳﻨﻪ ،ﻭﺗﻘﺴﻴﻢ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﺁﻳﺎﺕ ﺍﻟﻘـﺮﺁﻥ ﺇﱃ ﻭﺭﺟﺤﺎﻥ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻭﱂ ﺗﻨﺺ ﻋﻠﻰ ﻣﺎﻫﻴﺔ ﺗﻠﻜﹸﻢ ﺍﳌﻮﺍﺯﻳﻦ؟،
ﻗﺴﻤﲔ؛ ﻳﺪﻓﻌﻨﺎ ﺃﻳﻀﺎ ﺇﱃ ﻫﺬﺍ ﺍﳊﻤﻞ. ﻭﻣﺎ ﺍﻟﺬﻱ ﺗﺰﹺﻧﻪ؟ ،ﻭﻫﻞ ﻟﻠﻤﺮﺀ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﺫﻭ ﻛﻔﹼـﺘﲔ ﺃﻡ ﻣـﻮﺍﺯﻳﻦ
ﻣﺘﻌﺪﺩﺓ؟ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻳﺰﻥ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻓﻜﻴﻒ ﻳـﺘﻢ ﺫﻟـﻚ
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ﻭﻫﻲ ﺃﻣﻮﺭ ﻣﻌﻨﻮﻳﺔ؟ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺌﻠﺔ.
ﺍﻟﺸﻔﺎﻋﺔ:
ﻭﻟﻮ ﺣﻤﻠﻨﺎ ﺛﻘﹾﻞ ﺍﳌﻮﺍﺯﻳﻦ ﻭﺧﻔﹼﺘﻬﺎ ﰲ ﺗﻠﻜﹸﻢ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﻋﻈﹶـﻢ
ﻭﺍﳌﻘﺼﻮﺩ ﺷﻔﺎﻋﺔ ﺍﳌﺼﻄﻔﻰ ﻟﻠﻌﺼﺎﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ -ﻓﻴﻤـﺎ ﺍﻟﻘﹶﺪﺭ ﻭﻋﺪﻣﻪ ،ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﻟﻜﻨﺎﻳﺔ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺑﻌﻴـﺪﺍﹰ،
ﻳﺘﺼﻮﺭ -ﻭﻫﺬﻩ ﺍﻷُﻣﻨﻴﺔ ﺃﻳﻀﺎ ﻛﺜﲑﺓ ﺍﻟﺎﻧﺘﺸﺎﺭ ﰲ ﺍﳌﺴﻠﻤﲔ ،ﻭﻣﻔﺎﺩﻫﺎ - ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﺜﱢﻘﻞ ـﺬﺍ ﺍﳌﻌـﲎ ،ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ
ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ :-ﺃﻥ ﻳﺘﺪﺧﻞ ﺍﻟﺮﺳﻮﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﺸﻔﹶﻊ ﻟﻠﻌﺼﺎﺓ ﺗﻌﺎﱃ:ﻳﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦﹺ ﺍﻟﺴﺎﻋﺔ ﺃﹶﻳﺎﻥﹶ ﻣﺮﺳﺎﻫﺎ ﻗﹸﻞﹾ ﺇﹺﻧﻤﺎ ﻋﻠﹾﻤﻬﺎ ﻋﻨﺪ ﺭﺑﻲ
ﻣﻦ ﺃﹸﻣﺘﻪ ﻓﻼ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﺃﺻﻼﹰ ،ﺃﻭ ﻳﻨﻘﺬﹸﻫﻢ ﻣﻨﻬﺎ ﺑﻌﺪ ﺩﺧﻮﳍﻢ ﻓﻴﻬﺎ، ﻻﹶ ﻳﺠﻠﱢﻴﻬﺎ ﻟﻮﻗﹾﺘﻬﺎ ﺇﹺﻻﱠ ﻫﻮ ﺛﹶﻘﹸﻠﹶﺖ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷَﺭﺽﹺ ،(١)ﻭﻛﻤﺎ
ﻭﻳﻜﻮﻥ ﻣﺼﲑ ﺍﻟـﻤﻮﺣﺪﻳﻦ ﲨﻴﻌﺎﹰ ﺍﳉﻨﺔ! .ﻭﻻ ﺭﻳـﺐ ﺃﻥﹼ ﺍﻟﺸـﻌﻮﺭ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻮﺯﻥ ﲟﻌﲎ ﺍﻟﻘﻴﻤﺔ ﻭﺍﻟﺎﻋﺘﺒﺎﺭ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺃﹸﻭﻟﹶﺌـﻚ
ﺑﹺﻮﺟﻮﺩ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺃﻭ ﺍﺣﺘﻤﺎﳍﺎ ﺗﻠﻘﻲ ﺑﺸﻲﺀٍ ﻣﻦ ﺍﻷَﻣﺎﻥ ﰲ ﻗﻠـﺐ ﺍﻟﱠﺬﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﺑﹺﺂﻳﺎﺕ ﺭﺑﻬﹺﻢ ﻭﻟﻘﹶﺎﺋﻪ ﻓﹶﺤﺒﹺﻄﹶﺖ ﺃﹶﻋﻤﺎﻟﹸﻬﻢ ﻓﹶﻠﹶﺎ ﻧﻘﻴﻢ ﻟﹶﻬﻢ ﻳﻮ ﻡ
ﺍﻟﻌﺎﺻﻲ ﺍﻟـﻤﺼﺮ ﻣﻊ ﺇﺗﻴﺎﻧﻪ ﺑﹺﺠﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ " ﻻَ ﺇﻟَﻪ ﺇﻻﱠ ﺍ ،"ﻭﺃﻳﻀﺎﹰ ﻻ ﳊﻤﻞ ﻧﺴﻠﹶﻢ ﻣﻦ ﺍﻟﺘﻌـﺎﺭﺽ ﻣـﻊ ﺍﻵﻳـﺎﺕ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻭﺯﻧﺎ ،(٢)ﻭﺬﺍ ﺍ ﹶ
ﻳﺨﻠﻮ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ ﻣﻊ ﺁﻳﺎﺕ ﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺴﺎﻟﻔﺔ
(١ﺳﻮﺭﺓ ﺍﻻﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .١٨٧
ﺍﻟﺬﻛﺮ ،ﻓﻜﻴﻒ ﻳﺘﻮﻋﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﺼﺎﺓ ﺃﺷﺪ ﺍﻟﻮﻋﻴﺪ؛ ﺛﹸﻢ ﻳﻜﻮﻥ ﺛﹶﻤﺔ (٢ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ،ﺍﻵﻳﺔ .١٠٥
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻓﻔﻲ ﺁﻳﺔ:ﻗﹸﻞﹾ ﺇﹺﻧﻤﺎ ﺃﹶﻧﺎ ﺑﺸﺮ ﻣﺜﹾﻠﹸﻜﹸﻢ ﻳﻮﺣﻰ ﺇﹺﻟﹶﻲ ﺃﹶﻧﻤﺎ ﺇﹺﻟﹶﻬﻜﹸﻢ ﺇﹺﻟﹶ ﻪ ﻣﻦ ﻳﻨﻘﺺ ﻣﻨﻪ ﺃﻭ ﻳﻠﹾﻐﻴﻪ!ﺃﹶﻓﹶﻤﻦ ﺣﻖ ﻋﻠﹶﻴﻪ ﻛﹶﻠﻤﺔﹸ ﺍﻟﹾﻌﺬﹶﺍﺏﹺ ﺃﹶﻓﹶﺄﹶﻧﺖ ﺗﻨﻘﺬﹸ
ﻭﺍﺣﺪ ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳﺮﺟﻮ ﻟﻘﹶﺎﺀ ﺭﺑﻪ ﻓﹶﻠﹾﻴﻌﻤﻞﹾ ﻋﻤﻠﹰﺎ ﺻﺎﻟﺤﺎ ﻭﻟﹶـﺎ ﻳﺸـﺮﹺﻙ ﻣﻦ ﻓﻲ ﺍﻟﻨﺎﺭﹺ.(١)
ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﻪ ﺃﹶﺣﺪﺍ (١)ﻣﻴﺰﺓ ﺍﻟﻨﺒﻮﺓ ﰲ ﻭﺟﻮﺩ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﻳﺘﻨــﺰﻝ
ﻭﻟﺸﺮﺡ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﺒﻴﹺّﻦ ﺃﻭﻻﹰ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ ﰲ ﺃﹸﻣﺘـﻪ،
ﻋﻠﻴــﻪ ﻭﻳﺄﻣﺮﻩ ﺑﺘﺒﻠﻴﻎ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺇﻻﱠ ﻓﻬﻮ ﺑﺸـﺮ ﻛﻐـﲑﻩ ،ﻻ
ﻭﺛﺎﻧﻴﺎ ﺗﻨﺎﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻣﻮﺿﻮﻉ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻋﺮﺿﻪ..
ﻳﻤﻠﻚ ﻣﻦ ﺃﹶﻣﺮ ﻏﲑﻩ ﺷﻴﺌﺎﹰ ،ﻭﻋﻠﻴﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﳋﺎﱄ ﻣﻦ
ﺍﻹﺷﺮﺍﻙ ﺑﺄﻱ ﺃﺣﺪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ. ﺃ -ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﻮﻝ :
ﻭﰲ ﺃﹸﺧﺮﻯ:ﻗﹸﻞﹾ ﺇﹺﻧﻲ ﻟﹶﺎ ﺃﹶﻣﻠﻚ ﻟﹶﻜﹸﻢ ﺿﺮﺍ ﻭﻟﹶﺎ ﺭﺷﺪﺍ ﻗﹸﻞﹾ ﺇﹺﻧﻲ ﻟﹶﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﹶﻢ ﳚﻌﻞ ﻣﻬﻤﺔ ﺍﻟﺮﺳﻮﻝ ﺗﺘﻌﺪﻯ
ﻳﺠﹺﲑﻧﹺﻲ ﻣﻦ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ ﻭﻟﹶﻦ ﺃﹶﺟﹺﺪ ﻣﻦ ﺩﻭﻧﹺﻪ ﻣﻠﹾﺘﺤﺪﺍ ﺇﹺﻟﱠﺎ ﺑﻠﹶﺎﻏﹰﺎ ﻣﻦ ﺍﻟﻠﱠـﻪ ﻣﻌﲎ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻹِﻧﺬﺍﺭ ﻭﺍﻟﻨﺼﺢ ﳍﺬﻩ ﺍﻷﻣﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺆﻣﻨﲔ -ﻛﻤﺎ
ﻭﺭﹺﺳﺎﻟﹶﺎﺗﻪ ﻭﻣﻦ ﻳﻌﺺﹺ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻓﹶﺈﹺﻥﱠ ﻟﹶﻪ ﻧﺎﺭ ﺟﻬﻨﻢ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬـﺎ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ ،-ﻭﺍﻵﻳﺎﺕ ﰲ ﺗﻘﺮﻳﺮ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺍﻟﻜﹶﺜﹾـﺮﺓ ﺑﹺﻤﻜـﺎﻥ،
ﺃﹶﺑﺪﺍ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﺭﺃﹶﻭﺍ ﻣﺎ ﻳﻮﻋﺪﻭﻥﹶ ﻓﹶﺴﻴﻌﻠﹶﻤﻮﻥﹶ ﻣﻦ ﺃﹶﺿﻌﻒ ﻧﺎﺻﺮﺍ ﻭﺃﹶﻗﹶـﻞﱡ ﻭﺍﻟﻼﱠَﻓﺖ ﻟﻠﻨﻈﺮ :ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﺟﺎﺀ ﺑﺄﹸﺳﻠﻮﺏ ﺍﻷَﻣﺮ ﻣﻦ ﺍﷲ ﺗﻌـﺎﱃ
ﻋﺪﺩﺍ (٢)ﻓﹶﻠﹶﻴﺲ ﺇﻻﱠ ﺍﻟﺒﻼﻍ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﻳﻤﻠﻚ ﺿﺮﺍﹰ ﻭﻻ ﻟﺮﺳﻮﻟﻪ ﻟﻴﺒﻠﱢﻎ ﺫﻟﻚ ﻷُﻣﺘﻪ ،ﺃﻓﻼ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﺆﻛﹼﺪ ﻋﻠـﻰ
ﺭﺷﺪﺍﹰ ،ﻭﻋﻠﻴﻪ ﻓﺎﻟﻌﺼﻴﺎﻥ ﷲ ﺗﻌﺎﱃ ﻭﻟﺮﺳﻮﻟــﻪ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻴـﻪ ﺍﳓﺼﺎﺭ ﻣﻬﻤﺘﻪ ﰲ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ،ﻭﻳﻘﻄﻊ ﺍﻟﻄﻤﻊ ﻓﻴﻤﺎ ﻗـﺪ ﻳﺘﺼـﻮﺭﻩ
ﻳﺆﺩﻱ ﻻ ﳏﺎﻟﺔ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﺍﳋﻠﻮﺩ ﻓﻴﻬﺎ.. ﺍﻟﻌﺎﺻﻲ ﰲ ﺻﺎﳊﻪ؟ ﺑﻠﻰ .ﻓﻔﻲ ﺁﻳﺔ:
ﺑﹺﻮﻛﻴﻞﹴ (١)ﻧﻔﻲ ﺍﻟﻮﻛﺎﻟﺔ ﻋﻠﻰ ﺃﻱ ﺑﻌﺪ ﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ،ﻭﺍﻫﺘﺪﺍﺀ ﻭﰲ ﺃﺧﺮﻯ:ﻭﺇﹺﻥ ﻣﺎ ﻧﺮﹺﻳﻨﻚ ﺑﻌﺾ ﺍﻟﱠﺬﻱ ﻧﻌﺪﻫﻢ ﺃﹶﻭ ﻧﺘﻮﻓﱠﻴﻨـ
ﻚ
ﻣﻦ ﺍﻫﺘﺪﻯ ﺃﻭ ﺿﻼﻟﻪ. ﻓﹶﺈﹺﻧﻤﺎ ﻋﻠﹶﻴﻚ ﺍﻟﹾﺒﻼﹶﻍﹸ ﻭﻋﻠﹶﻴﻨﺎ ﺍﻟﹾﺤﺴﺎﺏ ﺃﹶﻭﻟﹶﻢ ﻳﺮﻭﺍﹾ ﺃﹶﻧـﺎ ﻧـﺄﹾﺗﻲ ﺍﻷَﺭﺽ
ﻧﻨﻘﹸﺼﻬﺎ ﻣﻦ ﺃﹶﻃﹾﺮﺍﻓﻬﺎ ﻭﺍﻟﻠﹼﻪ ﻳﺤﻜﹸﻢ ﻻﹶ ﻣﻌﻘﱢﺐ ﻟﺤﻜﹾﻤﻪ ﻭﻫـﻮ ﺳـﺮﹺﻳﻊ
ﻭﰲ ﺃﺧﺮﻯ:ﻭﻟﹶﻮ ﺃﹶﻥﱠ ﻟﻠﱠﺬﻳﻦ ﹶﻇﻠﹶﻤﻮﺍ ﻣﺎ ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺟﻤﻴﻌﺎ ﻭﻣﺜﹾﻠﹶ ﻪ
ﺍﻟﹾﺤﺴﺎﺏﹺ (١)ﲢﺪﻳﺪ ﻟﻤﻬﻤﺘﻪ ﻓﻼ ﺗﺘﻌﺪﻯ ﺍﻟﺒﻼﻍ ﺇﱃ ﺍﳊﺴﺎﺏ ،ﺑﻞ
ﻣﻌﻪ ﻟﹶﺎﻓﹾﺘﺪﻭﺍ ﺑﹺﻪ ﻣﻦ ﺳﻮﺀِ ﺍﻟﹾﻌﺬﹶﺍﺏﹺ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻭﺑﺪﺍ ﻟﹶﻬﻢ ﻣﻦ ﺍﻟﻠﱠﻪ ﻣﺎ ﻟﹶﻢ
ﺍﳊﺴﺎﺏ ﷲ ﺗﻌﺎﱃ ،ﰒ ﻻ ﻣﻌﻘﱢﺐ ﳊﻜﻤﻪ.
ﻳﻜﹸﻮﻧﻮﺍ ﻳﺤﺘﺴِﺒﻮﻥﹶ ﻭﺑﺪﺍ ﻟﹶﻬﻢ ﺳﻴﺌﹶﺎﺕ ﻣﺎ ﻛﹶﺴﺒﻮﺍ ﻭﺣﺎﻕ ﺑﹺﻬﹺﻢ ﻣﺎ ﻛﹶﺎﻧﻮﺍ
ﺑﹺﻪ ﻳﺴﺘﻬﺰﹺﺋﹸﻮﻥ (٢)ﻋﻨﺪﻣﺎ ﻳﺤﻖ ﺍﻟﻌﺬﺍﺏ ﻓﻼ ﻣﻨﺠﺎﺓ ﻟﻠﻈﹼﺎﳌﲔ ﻣﻦ ﺳﻮﺋﻪ، ﻭﰲ ﺃﺧﺮﻯ:ﻭﺃﹶﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻟﹾﺄﹶﻗﹾﺮﺑﹺﲔ ﻭﺍﺧﻔﺾ ﺟﻨﺎﺣﻚ ﻟﻤﻦﹺ
)(٢
ﺳﻮﺋﻪ ،ﻭﻟﻮ ﺍﻓﺘﺪﻭﺍ ﲟﺎ ﰲ ﺍﻷﺭﺽ ﻭﻣﺜﻠﹶﻪ ﻣﻌﻪ. ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻓﹶﺈﹺﻥﹾ ﻋﺼﻮﻙ ﻓﹶﻘﹸﻞﹾ ﺇﹺﻧﻲ ﺑﺮﹺﻱﺀٌ ﻣﻤﺎ ﺗﻌﻤﻠﹸـﻮﻥﹶ
ﺩﻋﻮﺓ ﺇﱃ ﺍﻹﻧﺬﺍﺭ ﻭﺧﻔﹾﺾ ﺍﳉﻨﺎﺡ ﻟﻤﻦ ﺍﺗﺒﻊ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻟﻜﻦ ﻣـﻊ
ﻭﻧﺨﺘﻢ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﺍﻟﻴﺴﲑ ﺬﻩ ﺍﻵﻳﺔ ﺍﻟـﻤﺘﻮﻋﺪﺓ ﳌﻦ ﻧﺴـﻮﺍ
ﻋﺼﻴﺎﻧﹺﻬﻢ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺃﻋﻤﺎﳍﻢ.
ﺍﻟﺬﹼﻛﺮ ،ﻓﺴﻴﺄﰐ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﻘﺮﻭﻥ ﻓﻴﻪ ﺑﺄﺣﻘﱢﻴﺔ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ،
ﰒ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺷﻔﻌﺎﺀ ﻟﻜﻦ ﺩﻭﻥ ﺟﺪﻭﻯ:ﻭﻟﹶﻘﹶﺪ ﺟﹺﺌﹾﻨﺎﻫﻢ ﺑﹺﻜﺘـﺎﺏﹴ ﻭﰲ ﺃﺧﺮﻯ:ﺇﹺﻧﺎ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋﻠﹶﻴﻚ ﺍﻟﹾﻜﺘﺎﺏ ﻟﻠﻨﺎﺱﹺ ﺑﹺـﺎﻟﹾﺤﻖ ﻓﹶﻤـﻦﹺ
ﻓﹶﺼﻠﹾﻨﺎﻩ ﻋﻠﹶﻰ ﻋﻠﹾﻢﹴ ﻫﺪﻯ ﻭﺭﺣﻤﺔﹰ ﻟﱢﻘﹶﻮﻡﹴ ﻳﺆﻣﻨﻮﻥﹶ ﻫﻞﹾ ﻳﻨﻈﹸﺮﻭﻥﹶ ﺇﹺﻻﱠ ﺗﺄﹾﻭﹺﻳﻠﹶ ﻪ ﻀﻞﱡ ﻋﻠﹶﻴﻬﺎ ﻭﻣـﺎ ﺃﹶﻧـﺖ ﻋﻠﹶـﻴﻬﹺﻢ
ﺿﻞﱠ ﻓﹶﺈﹺﻧﻤﺎ ﻳ
ﺍﻫﺘﺪﻯ ﻓﹶﻠﻨﻔﹾﺴِﻪ ﻭﻣﻦ
ﻳﻮﻡ ﻳﺄﹾﺗﻲ ﺗﺄﹾﻭﹺﻳﻠﹸﻪ ﻳﻘﹸﻮﻝﹸ ﺍﻟﱠﺬﻳﻦ ﻧﺴﻮﻩ ﻣﻦ ﻗﹶﺒﻞﹸ ﻗﹶﺪ ﺟﺎﺀﺕ ﺭﺳـﻞﹸ ﺭﺑﻨـﺎ
ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻴﻜﹸﻢ ﻭﺃﹶﻧﻲ ﻓﹶﻀﻠﹾﺘﻜﹸﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ ﻭﺍﺗﻘﹸﻮﺍﹾ ﻳﻮﻣﺎﹰ ﻻﱠ ﺗﺠـﺰﹺﻱ ﺑﹺﺎﻟﹾﺤﻖ ﻓﹶﻬﻞ ﻟﱠﻨﺎ ﻣﻦ ﺷﻔﹶﻌﺎﺀ ﻓﹶﻴﺸﻔﹶﻌﻮﺍﹾ ﻟﹶﻨﺎ ﺃﹶﻭ ﻧﺮﺩ ﻓﹶﻨﻌﻤﻞﹶ ﻏﹶﻴﺮ ﺍﻟﱠﺬﻱ ﻛﹸﻨﺎ
ﻧﻔﹾﺲ ﻋﻦ ﻧﻔﹾﺲﹴ ﺷﻴﺌﺎﹰ ﻭﻻﹶ ﻳﻘﹾﺒﻞﹸ ﻣﻨﻬﺎ ﺷﻔﹶﺎﻋﺔﹲ ﻭﻻﹶ ﻳﺆﺧﺬﹸ ﻣﻨﻬﺎ ﻋﺪﻝﹲ ﻭﻻﹶ ﺿﻞﱠ ﻋﻨﻬﻢ ﻣﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻔﹾﺘﺮﻭﻥﹶ.(١) ﻧﻌﻤﻞﹸ ﻗﹶﺪ ﺧﺴِﺮﻭﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﻭ
ﻫﻢ ﻳﻨﺼﺮﻭﻥﹶ ،(١)ﻭﰲ ﺍﻷﺧﺮﻯ:ﻳﺎ ﺑﻨﹺﻲ ﺇﹺﺳﺮﺍﺋﻴﻞﹶ ﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﻧﹺﻌﻤﺘـﻲ
ﺏ -ﻣﻌﲎ ﺍﻟﺸﻔﺎﻋﺔ:
ﺍﻟﱠﺘﻲ ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻴﻜﹸﻢ ﻭﺃﹶﻧﻲ ﻓﹶﻀﻠﹾﺘﻜﹸﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﻟﹶﻤﲔ ﻭﺍﺗﻘﹸـﻮﺍﹾ ﻳﻮﻣـﺎﹰ ﱠﻻ
ﺗﺠﺰﹺﻱ ﻧﻔﹾﺲ ﻋﻦ ﻧﻔﹾﺲﹴ ﺷﻴﺌﺎﹰ ﻭﻻﹶ ﻳﻘﹾﺒﻞﹸ ﻣﻨﻬﺎ ﻋﺪﻝﹲ ﻭﻻﹶ ﺗﻨﻔﹶﻌﻬﺎ ﺷﻔﹶﺎﻋﺔﹲ ﻫﻲ ﺃﻥ ﻳﺘﻮﺳﻂ ﺍﻟﺸﺎﻓﻊ ﻟﺪﻯ ﺍﻟـﻤﺸﻔﻮﻉ ﻋﻨﺪﻩ ﻷﺟﻞ ﻗﹶﻀـﺎﺀ
ﻭﻻﹶ ﻫﻢ ﻳﻨﺼﺮﻭﻥﹶ ،(٢)ﻓﺎﳋﻄﺎﺏ ﻧﻔﺴﻪ ﰲ ﺍﳌﻮﺿﻌﲔ ﻣـﻊ ﺗﻘـﺪﱘ ﺣﺎﺟﺔ ﺍﳌﺸﻔﻮﻉ ﻟﻪ ،ﻭﺇﺫﺍ ﺗﻌﻠﹼﻖ ﺍﻷﻣﺮ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﱂ ﺗﺘﻌﻠﹼﻖ ﺍﳊﺎﺟـﺔ
ﻭﺗﺄﺧﲑ ﻳﺴﲑ ،ﻭﻫﻮ ﻗﺎﺽ ﺑ ﻐﻠﹾﻖ ﺃﻱ ﻣﻨﻔﺬ ﻟﻠﻨﺠﺎﺓ ﺳﻮﺍﺀ ﺑﺎﻟﺸـﻔﺎﻋﺔ ﺃﻭ ﺑﻐﲑ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ ،ﺳﻮﺍﺀ ﺑﺎﻟﺘﺠﺎﻭﺯ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻭﻣﻐﻔﺮﺎ ﻟـﻤﻦ ﱂ
ﻏﲑﻫﺎ ﻣﻊ ﻋﺪﻡ ﺍﺗﻘﺎﺀ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﻭﻻ ﻳﻜﻮﻥ ﺍﺗﻘﺎﺅﻩ ﺑﹺﻐﲑ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻪ ﻳﺘﺪﺍﺭﻙ ﺃﻣﺮﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺃﻭ ﺑﹺﻘﹶﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻭﻏﻔﺮﺍﻥ ﺍﳌﻌﺼـﻴﺔ ﺑﺎﻟﻨﺴـﺒﺔ
ﺑﺎﻟﺘﺨﻠﱡﺺ ﻣﻦ ﻛﻞﱢ ﺃﺛﺮﹴ ﻟﻠﻤﻌﺼﻴﺔ. ﻟـﻤﻦ ﺗﺪﺍﺭﻙ ﺃﹶﻣﺮﻩ ﰲ ﺍﻟﺪﻧﻴﺎ.
ﻭﻻ ﻳﻘﺎﻝ ﺑﺄﻥﹼ ﺍﳋﻄﺎﺏ ﺧﺎﺹ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﻓﻤﺠﻴﺌﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﻭﻝ :ﻣﺪﻓﻮﻉ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺎﻣﺔ ﺍﻟــﻤﺘﻜﺮﺭﺓ
ﺍﻟﻜﺮﱘ ﺩﻋﻮﺓ ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﱃ ﺍﻻﻋﺘﺒﺎﺭ ﺃﻳﻀـﺎﹰ -ﻛﻤـﺎ ﺍﳌﺆﻛﹼﺪﺓ ﻭﻫﻲ ﻛﺜﲑﺓ ،ﻭﻣﻔﺎﺩﻫﺎ :ﺃﻥ ﻟﻴﺲ ﻷﻱ ﻛﺎﻥ ﺃﻥ ﻳﺘﻌﻠﹼـﻖ ﻣـﻊ
)(٣
ﺳﺒﻖ ، -ﻛﻤﺎ ﺃﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻏﲑ ﺧﺎﺹ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ. ﻋﺼﻴﺎﻧﻪ ﻭﻋﺪﻡ ﺗﻘﻮﺍﻩ ﺑﺎﻟﺸﻔﺎﻋﺔ ،ﺃﻭ ﻳﻨﺘﻈﺮ ﻗﹶﺒﻮﻻ ﳍﺎ ﻣـﻦ ﺃﻱ ﻭﱄﱟ ﺃﻭ
ﻧﺼﲑﹴ ﺃﻭ ﺷﻔﻴﻊﹴ ،ﻭﻟﻘﺪ ﺣﺬّﺭ ﻣﻦ ﺫﻟﻚ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ،ﻛﻤﺎ ﻧﺠـﺪ ﰲ
ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ:ﻳﺎ ﺑﻨﹺﻲ ﺇﹺﺳﺮﺍﺋﻴﻞﹶ ﺍﺫﹾﻛﹸﺮﻭﺍﹾ ﻧﹺﻌﻤﺘﻲ ﺍﻟﱠﺘﻲ
(١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .٤٧
(٢ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .١٢٢
(٣ﺍﻧﻈﺮ :ﺹ.٢١ (١ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .٥٢
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻭﹺﺭﺩﺍ ﻟﹶﺎ ﻳﻤﻠﻜﹸﻮﻥﹶ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﺇﹺﻟﱠﺎ ﻣﻦﹺ ﺍﺗﺨﺬﹶ ﻋﻨﺪ ﺍﻟﺮﺣﻤﻦﹺ ﻋﻬﺪﺍ (١)ﻓﺎﻵﻳﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﻗﺪ ﻭﺟﻪ ﺻـﺮﳛﺎﹰ ﰲ ﺍﻟﺴـﻮﺭﺓ ﻧﻔﺴـﻬﺎ ﺇﱃ
-ﻛﻤﺎ ﻫﻮ ﻣﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟـﻤﻮﺍﺿﻊ -ﻗﹶﺴﻤﺖ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺆﻣﻨﲔ ﺧﺎﺻﺔ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺃﹶﻧﻔﻘﹸﻮﺍﹾ ﻣﻤﺎ
ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻗﺴﻤﲔ :ﺍﳌﺘﻘﲔ ﻭﺍﳌﹸﺠﺮﻣﲔ ،ﻓﺎﻷﻭﻝ ﺇﱃ ﺍﻟﺮﲪﻦ ﻭﻓـﺪﺍﹰ، ﺭﺯﻗﹾﻨﺎﻛﹸﻢ ﻣﻦ ﻗﹶﺒﻞﹺ ﺃﹶﻥ ﻳﺄﹾﺗﻲ ﻳﻮﻡ ﻻﱠ ﺑﻴﻊ ﻓﻴـﻪ ﻭﻻﹶ ﺧﻠﱠـﺔﹲ ﻭﻻﹶ ﺷـﻔﹶﺎﻋﺔﹲ
ﻭﺍﻟﺜﹼﺎﱐ ﺇﱃ ﺟﻬﻨﻢ ﻭﺭﺩﺍﹰ ،ﰒﹼ ﺃﹶﺗﺒﻌﺖ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺑﹺﻤـﺎ ﻳﻔﻴـﺪ ﻋـﺪﻡ ﻭﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ ،(١)ﻭﻋﻨﺪﻣﺎ ﻳﺠﺘﻤﻊ ﻭﺻـﻒ ﺍﻹﳝـﺎﻥ
ﺍﺳﺘﺤﻘﺎﻗﻪ ﻟﻠﺸﻔﺎﻋﺔ ،ﺇﻻﱠ ﻟﻤﻦ ﺍﺗﺨﺬ ﻋﻨﺪ ﺍﻟﺮﲪﻦ ﻋﻬﺪﺍﹰ ،ﻭﻣﻦ ﺍﻟﻐﺮﻳﺐ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻋﺪﻡ ﺍﻟﺸﻔﺎﻋﺔ ﻻ ﻳﺒﻘﻰ ﰲ ﺍﻷﺻﻞ ﺃﻱ ﻣﺘﻌﻠﱠﻖ؛ ﻷﻥﹼ ﻣـﻦ
ﺟﺪﺍ ﺃﻥ ﻳﺤﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻬﺪ ﻋﻠﻰ ﻣﺠﺮﺩ ﺍﻟﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻭﺍﻟـﺎﻋﺘﺮﺍﻑ ﻳﺮﺟﻮ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻧﻤﺎ ﻳﺮﺟﻮﻫﺎ ﻷﺟﻞ ﺣﺼﻮﻝ )ﺍﻹﳝﺎﻥ( ،ﻭﺗﻌﻘﻴﺐ
ﺑـ)ﺍﻟﺘﻮﺣﻴﺪ(! ،ﻓﹶﺄﹶﻳﻦ ﺳﻴﻠﻘﻰ ﺑﹺﻮﻋﻴﺪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻫﻞ ﻣﻌﺎﺻﻴﻪ ﰲ ﺍﻵﻳﺔ ﺑﹺﺬﻛﺮﻫﺎ "ﺍﻟﻜﺎﻓﺮﻭﻥ" ﻭﺃﹶﻧﻬﻢ ﻫﻢ ﺍﻟﻈﹼﺎﳌﻮﻥ ،ﻻ ﻳﻠﺒﺲ ﻋﻠﻴﻨﺎ ﺍﻷﻣﺮ؛
ﻛﺎﻣﻞ ﺍﻟﻘﺮﺁﻥ ،ﻋﻠﻰ ﺃﻥﹼ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺪ ﻧﻔﹶـﺖ ﺃﻥ ﻳﻨـﺎﻝ ﻋﻬـﺪ ﺍﷲ ﺇﹺﺫ ﺍﻟﻜﻔﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ ﻏﲑ ﳏﺼﻮﺭ ﰲ ﺍﻟﺸﺮﻙ ،ﺑﻞ ﻳﺸﻤﻞ ﻛﻔـﺮ
ﺍﻟﻈﱠﺎﳌﲔ:ﻭﺇﹺﺫ ﺍﺑﺘﻠﹶﻰ ﺇﹺﺑﺮﺍﻫﻴﻢ ﺭﺑﻪ ﺑﹺﻜﹶﻠﻤﺎﺕ ﻓﹶﺄﹶﺗﻤﻬﻦ ﻗﹶﺎﻝﹶ ﺇﹺﻧﻲ ﺟﺎﻋﻠﹸﻚ ﺍﻟﻨﻌﻤﺔ) (٢ﻣﻦ ﺭﻛﻮﺏ ﺍﳌﻌﺎﺻﻲ ،ﻛﻤﺎ ﻳﻔﻬﻢ ﻣﻦ ﻛﺜﲑ ﻣـﻦ ﺍﻵﻳـﺎﺕ
ﻟﻠﻨﺎﺱﹺ ﺇﹺﻣﺎﻣﺎ ﻗﹶﺎﻝﹶ ﻭﻣﻦ ﺫﹸﺭﻳﺘﻲ ﻗﹶﺎﻝﹶ ﻻﹶ ﻳﻨﺎﻝﹸ ﻋﻬﺪﻱ ﺍﻟﻈﱠﺎﻟﻤﲔ.(٢) ﻭﻳﻠﺰﻡ ﻣﻨﻬﺎ.
ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻳﻮﻣﺌﺬ ﻳﺘﺒﹺﻌﻮﻥﹶ ﺍﻟﺪﺍﻋﻲ ﻟﹶﺎ ﻋـﻮﺝ ﻟﹶـﻪ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﺬﻩ ﺍﳌﻨـﺰﹺﻟﺔ ﺃﹶﻣﻜﻦ ﻟﻨﺎ ﻓﻬﻢ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ
ﻭﺧﺸﻌﺖ ﺍﻟﹾﺄﹶﺻﻮﺍﺕ ﻟﻠﺮﺣﻤﻦﹺ ﻓﹶﻠﹶﺎ ﺗﺴﻤﻊ ﺇﹺﻟﱠﺎ ﻫﻤﺴﺎ ﻳﻮﻣﺌﺬ ﻟﱠـﺎ ﺗﻨﻔﹶـﻊ ﺍﻟﱵ ﻗﺪ ﺗﺸﺘﺒﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ،ﻭﻗﺪ ﺗﺆﻭﻝ ﺗﺄﻭﻳﻼ ﻣﺘﻌﺴﻔﺎﹰ ،ﺑﻌﻴـﺪﺍﹰ
ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺇﹺﻟﱠﺎ ﻣﻦ ﺃﹶﺫﻥﹶ ﻟﹶﻪ ﺍﻟﺮﺣﻤﻦ ﻭﺭﺿﻲ ﻟﹶﻪ ﻗﹶﻮﻟﹰﺎ (٣)ﻭﺇﺫﺍ ﺗﻌﻠﱠﻖ ﺍﻷﻣﺮ ﻛﻞﱠ ﺍﻟﺒﻌﺪ ﻋﻦ ﺭﻭﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ:ﻳـﻮﻡ
ﻧﺤﺸﺮ ﺍﻟﹾﻤﺘﻘﲔ ﺇﹺﻟﹶﻰ ﺍﻟﺮﺣﻤﻦﹺ ﻭﻓﹾﺪﺍ ﻭﻧﺴﻮﻕ ﺍﻟﹾﻤﺠﺮﹺﻣﲔ ﺇﹺﻟﹶـﻰ ﺟﻬـﻨﻢ
(١ﺳﻮﺭﺓ ﻣﺮﱘ ،ﺍﻵﻳﺔ .٨٦
(٢ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .١٢٤ (١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .٢٥٤
(٣ﺳﻮﺭﺓ ﻃﻪ ،ﺍﻵﻳﺔ .١٠٩ (٢ﻭﻳﺴﻤﻴﻪ ﺍﻟﺒﻌﺾ :ﻛﻔﺮ ﺩﻭﻥ ﻛﻔﺮ ،ﻭﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﳌﺒﲎ ﺇﺫﺍ ﺍﺗﻔﻖ ﺍﳌﻌﲎ.
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺛﹸﻢ ﺇﹺﻧﻨﺎ ﻧﺠﹺﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﺎﹰ ﻧﻔﻴﺎﹰ ﺻﺮﳛﺎﹰ ﻟﺄﻱ ﺷـﻔﺎﻋﺔ ﻗـﺪ ﺑﺎﻟﺎﻧﺘﻔﺎﻉ ﺑﺎﻟﺸﻔﺎﻋﺔ ﱂ ﻳﻜﻦ ﺍﻹِﺫﻥ ﻣﻦ ﺍﻟﺮﲪﻦ ﻟﻐﲑ ﻣﻦ ﺭﺿـﻲ ﻟـﻪ
ﺗﺤﺼﻞ ﻟﻠﻈﹼﺎﳌﲔ ،ﻛﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱵ ﺟﻌﻠﹶﺖ ﺍﻟﻨﺎﺱ ﻗﺴﻤﲔ:ﻭﻟﹶﻮ ﻗﻮﻻﹰ ،ﻭﻻ ﻳﺘﺼﻮﺭ ﺗﻨﺎﻗﹸﺾ ﺇﺫﹾﻥ ﺍﻟﺮﲪﻦ ﺍﻷَﺯﱄ ﻣﻊ ﻭﻋﻴﺪﻩ ﺍﻟـﻤﺘﻘﺪﻡ،
ﺠﻌﻠﹶﻬﻢ ﺃﹸﻣﺔﹰ ﻭﺍﺣﺪﺓﹰ ﻭﻟﹶﻜﻦ ﻳﺪ ﺧﻞﹸ ﻣﻦ ﻳﺸﺎﺀ ﻓـﻲ ﺭﺣﻤﺘـﻪ
ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﻟﹶ ﻓﺒﹺﺬﻟﻚ ﻧﻔﻬﻢ ﻣﻦ ﺫﺍ ﻳﺮﺿﻰ ﻟﻪ ﻗﻮﻟﻪ ،ﻭﻧﻔﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻟﹶﺎ ﺗﻨﻔﹶـﻊ
ﻭﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ ﻣﺎ ﻟﹶﻬﻢ ﻣﻦ ﻭﻟﻲ ﻭﻟﹶﺎ ﻧﺼﲑﹴ ،(١)ﻭﻧﻔﹾﻲ ﺍﻟﻮﻟﻲ ﻭﺍﻟﻨﺼﲑ ﻧﻔﹾﻲ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﻋﻨﺪﻩ ﺇﹺﻟﱠﺎ ﻟﻤﻦ ﺃﹶﺫﻥﹶ ﻟﹶﻪ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﻓﹸﺰﻉ ﻋﻦ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻣـﺎﺫﹶﺍ
ﻟﻠﺸﻔﻴﻊ ﻭﻗﺪ ﻧﻔﻲ ﻋﻦ ﺍﻟﻈﹼﺎﳌﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ :ﻭﺃﹶﻧ ﺬﺭﻫﻢ ﻳﻮﻡ ﺍﻟﹾﺂﺯﹺﻓﹶﺔ ﻗﹶﺎﻝﹶ ﺭﺑﻜﹸﻢ ﻗﹶﺎﻟﹸﻮﺍ ﺍﻟﹾﺤﻖ ﻭﻫﻮ ﺍﻟﹾﻌﻠﻲ ﺍﻟﹾﻜﹶﺒﹺﲑ.(١)
ﺇﹺﺫ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ ﻟﹶﺪﻯ ﺍﻟﹾﺤﻨﺎﺟﹺﺮﹺ ﻛﹶﺎﻇﻤﲔ ﻣﺎ ﻟﻠﻈﱠﺎﻟﻤﲔ ﻣﻦ ﺣﻤﻴﻢﹴ ﻭﻟﹶﺎ ﺷﻔﻴ ﹴﻊ
ﻭﻳﺆﻛﱢﺪ ﺫﻟﻚ ﺃﻳﻀﺎﹰ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺃﻥﹼ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻧﻤﺎ ﻫﻲ ﷲ ﲨﻴﻌﺎﹰ،
ﻀﻠﻞﹺ ﺍﻟﻠﱠﻪ ﻓﹶﻤﺎ ﻟﹶﻪ ﻣﻦ ﻭﻟﻲ ﻣﻦ ﺑﻌـﺪﻩ ﻭﺗـﺮﻯ ﻳﻄﹶﺎﻉ ،(٢)ﻭﻣﻦ ﻳ
ﻭﻫﺬﺍ ﺭﺩﺍﹰ ﻋﻠﻰ ﻣﻦ ﺍﺗﺨﺬ ﺷﻔﻌﺎﺀ ﻣﻦ ﺩﻭﻥ ﺍﷲ :ﺃﹶﻡﹺ ﺍﺗﺨﺬﹸﻭﺍ ﻣﻦ ﺩﻭﻥ
ﺍﻟﻈﱠﺎﻟﻤﲔ ﻟﹶﻤﺎ ﺭﺃﹶﻭﺍ ﺍﻟﹾﻌﺬﹶﺍﺏ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻫﻞﹾ ﺇﹺﻟﹶﻰ ﻣﺮﺩ ﻣﻦ ﺳﺒﹺﻴﻞ.(٣)
ﺍﻟﻠﱠﻪ ﺷﻔﹶﻌﺎﺀ ﻗﹸﻞﹾ ﺃﹶﻭﻟﹶﻮ ﻛﹶﺎﻧﻮﺍ ﻟﹶﺎ ﻳﻤﻠﻜﹸﻮﻥﹶ ﺷﻴﺌﹰﺎ ﻭﻟﹶﺎ ﻳﻌﻘﻠﹸﻮﻥﹶ ﻗﹸـﻞ ﻟﱢﻠﱠـﻪ
ﻭﻣﻦ ﺍﻟﺘﻌﺴﻒ ﻣﺤﺎﻭﻟﺔ ﺣﺼﺮ ﺍﻟﻈﹼﻠﻢ ﰲ ﺍﻟﺸﺮﻙ ،ﻣﻊ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺸﻔﹶﺎﻋﺔﹸ ﺟﻤﻴﻌﺎ ﻟﱠﻪ ﻣﻠﹾﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﹾﺄﹶﺭﺽﹺ ﺛﹸﻢ ﺇﹺﻟﹶﻴﻪ ﺗﺮﺟﻌﻮﻥﹶ،(٢)
ﺍﻟﻜﺮﱘ ﻻ ﻳﺤﺼﺮﻩ ﻓﻴﻪ ،ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ:ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻟﹶﺎ ﻳﺴﺨﺮ ﻭﺇﺫﹶﺍ ﻛﺎﻧﺖ ﻟﻪ ﺗﻌﺎﱃ ﲨﻴﻌﺎﹰ ،ﻟﹶﻢ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺗﻮﺟﻴﻬﺎﺗﻪ ﺍﻟــﻤﻮﻋﺪﺓ
ﻗﹶﻮﻡ ﻣﻦ ﻗﹶﻮﻡﹴ ﻋﺴﻰ ﺃﹶﻥ ﻳﻜﹸﻮﻧﻮﺍ ﺧﻴﺮﺍ ﻣﻨﻬﻢ ﻭﻟﹶﺎ ﻧﹺﺴﺎﺀ ﻣﻦ ﻧﺴﺎﺀ ﻋﺴﻰ ﻷﻫﻞ ﻣﻌﺼﻴﺘﻪ ﰲ ﻛﺎﻣﻞ ﺍﻟﻘﺮﺁﻥﻭﻟﹶﺎ ﻳﻤﻠﻚ ﺍﻟﱠﺬﻳﻦ ﻳﺪﻋﻮﻥﹶ ﻣﻦ ﺩﻭﻧﹺـﻪ
ﺃﹶﻥ ﻳﻜﹸﻦ ﺧﻴﺮﺍ ﻣﻨﻬﻦ ﻭﻟﹶﺎ ﺗﻠﹾﻤﺰﻭﺍ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﻭﻟﹶﺎ ﺗﻨﺎﺑﺰﻭﺍ ﺑﹺﺎﻟﹾﺄﹶﻟﹾﻘﹶﺎﺏﹺ ﺑﹺـﺌﹾﺲ ﺍﻟﺸﻔﹶﺎﻋﺔﹶ ﺇﹺﻟﱠﺎ ﻣﻦ ﺷﻬﹺﺪ ﺑﹺﺎﻟﹾﺤﻖ ﻭﻫﻢ ﻳﻌﻠﹶﻤﻮﻥﹶ.(٣)
ﻓﻨﺠﺪ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﳜﺎﻃﺐ ﺭﺳﻮﻟﻪ ﺑﹺﻘﻮﻟﻪ:ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻣﻦ ﺍﻻﺳﻢ ﺍﻟﹾﻔﹸﺴﻮﻕ ﺑﻌﺪ ﺍﻟﹾﺈﹺﳝﺎﻥ ﻭﻣﻦ ﻟﱠﻢ ﻳﺘﺐ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ،(١)
ﺭﺳﻮﻝﹴ ﺇﹺﻻﱠ ﻟﻴﻄﹶﺎﻉ ﺑﹺﺈﹺﺫﹾﻥ ﺍﻟﻠﹼﻪ ﻭﻟﹶﻮ ﺃﹶﻧﻬﻢ ﺇﹺﺫ ﱠﻇﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﺟـﺂﺅﻭﻙ ﻓﹶﻜﹸﻞ ﻋﺪﻡ ﺗﻮﺑﺔ ﻣﻦ ﻣﻌﺼﻴﺔ ﻇﹸﻠﹾﻢ ،ﺩﻭﻥ ﺃﹶﻥ ﻧﻨﻔﻲ ﺃﻥﹼ ﺍﻟﻈﱡﻠﻢ ﺩﺭﺟـﺎﺕ
)(١
ﻓﹶﺎﺳﺘ ﻐﻔﹶﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻭﺍﺳﺘﻐﻔﹶﺮ ﻟﹶﻬﻢ ﺍﻟﺮﺳﻮﻝﹸ ﻟﹶﻮﺟﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﺗﻮﺍﺑﺎ ﺭﺣﻴﻤﺎ ﻭﺃﹶﻋﻈﹶﻤﻪ ﺍﻟﺸﺮﻙ ﺑﹺﺎﷲ ﺗﻌﺎﱃ ،ﻛﻤﺎ ﰲ ﻭﺻﻴﺔ ﻟﹸﻘﻤﺎﻥ ﺍﳊﻜﻴﻢ ﻟﺎﺑﻨﻪ:ﻭﺇﹺﺫﹾ
ﻓﹶﻘﹶﺪ ﻋﻠﱢﻘﹶﺖ ﺗﻮﺑﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﲪﺘﻪ ﻷُﻭﻟﺌﻚ ﺑﹺﺎﺳـﺘﻐﻔﺎﺭﻫﻢ ﷲ ﺗﻌـﺎﱃ ﻗﹶﺎﻝﹶ ﻟﹸﻘﹾﻤﺎﻥﹸ ﻟﺎﺑﻨﹺﻪ ﻭﻫﻮ ﻳﻌﻈﹸﻪ ﻳﺎ ﺑﻨﻲ ﻟﹶﺎ ﺗﺸﺮﹺﻙ ﺑﹺﺎﻟﻠﱠﻪ ﺇﹺﻥﱠ ﺍﻟﺸﺮﻙ ﻟﹶﻈﹸﻠﹾـﻢ
ﺃﻭﻻﹰ ،ﺛﹸﻢ ﺑﹺﻤﺠﻴﺌﻬﻢ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻟﻴﺴﺘﻐﻔﺮ ﻟﹶﻬﻢ ﺛﺎﻧﻴـﺎﹰ ،ﻓﹶﻨـﺮﻯ ﺃﻥﹼ ﻋﻈﻴﻢ.(٢)
ﻣﺠﺮﺩ ﺍﺳﺘﻐﻔﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻜﻔﻲ ﰲ ﺣﻖ ﺃﹸﻭﻟﺌﻚ ﺍﻟـﺬﻳﻦ ﻇﻠﻤـﻮﺍ
ﻭﳓﻦ ﺇﹺﺯﺍﺀ ﲨﻴﻊ ﻣﺎ ﺗﻘﺪﻡ ﺑﹺﺤﺎﺟﺔ ﺇﱃ ﻓﹶﻬﻢ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺟﺪﻳﺪ،
ﺃﻧﻔﺴﻬﻢ ﻟﻘﹶﺒﻮﻝ ﺗﻮﺑﺘﻬﻢ.
ﻓﹶﻬﻤﺎﹰ ﻳﻨﺴﺠﹺﻢ ﻣﻊ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺍﳌﺼﲑ؛ ﻓﻬﻮ ﺍﻟﻨـﺎﻃﻖ
ﻭﺃﹶﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﹺﺫﹾﻧﻪ ﻟﺮﺳﻮﻟﻪ ﻟﻴﺴﺘﻐﻔﺮ ﻟﻠﻤﺆﻣﻨﲔ ﳑـﺎ ﻭﺭﺩ ﺍﻟﺸﺮﻋﻲ ﺍﻷﺻﻴﻞ ﻋﻨﻪ ،ﻭﻋﻠﻴﻪ ﻳﻌﺮﺽ ﻛﻞ ﺗﺼﻮﺭ ﺍﻧﺘﺰﹺﻉ ﻣﻦ ﻏـﲑﻩ،
ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ،ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻓﹶﺒﹺﻤﺎ ﺭﺣﻤﺔ ﻣﻦ ﺍﻟﻠﹼﻪ ﻟﻨﺖ ﻟﹶﻬ ﻢ ﻟﺬﻟﻚ ﻓﹶـ:
ﻭﻟﹶﻮ ﻛﹸﻨﺖ ﻓﹶﻈﺎ ﻏﹶﻠﻴﻆﹶ ﺍﻟﹾﻘﹶﻠﹾﺐﹺ ﻻﹶﻧﻔﹶﻀﻮﺍﹾ ﻣﻦ ﺣﻮﻟﻚ ﻓﹶـﺎﻋﻒ ﻋـﻨﻬﻢ
ﺍﻟﺎﻋﺘﺒﺎﺭ ﺍﻟﺜﹼﺎﱐ- :ﻭﻫﻮ ﺃﹶﻥ ﺗﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻨﻪ ﺑﹺﻤﻌﲎ ﺍﻟﺪﻋﺎﺀ
ﻭﺍﺳﺘ ﻐﻔﺮ ﻟﹶﻬﻢ ﻭﺷﺎﻭﹺﺭﻫﻢ ﻓﻲ ﺍﻷَﻣﺮﹺ ﻓﹶﺈﹺﺫﹶﺍ ﻋﺰﻣﺖ ﻓﹶﺘﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﻠﹼـﻪ ﺇﹺﻥﱠ
ﺑﹺﻘﹶﺒﻮﻝ ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﻭﻏﹸﻔﹾﺮﺍﻥ ﻣﺎ ﺻﺪﺭ ﻣﻨﻪ ﻣﻦ ﻣﻌﺼﻴﺔ -ﻫﻲ ﺍﻟﺘﻲ ﺗﺘﻌﻴﻦ
ﺍﻟﻠﹼﻪ ﻳﺤﺐ ﺍﻟﹾﻤﺘﻮﻛﱢﻠﲔ ،(٢)ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻓﹶﺎﻋﻠﹶﻢ ﺃﹶﻧﻪ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠـﻪ
ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟـﻤﻘﺎﻡ ،ﻭﻳﺤﻤﻞ ﻋﻠﻴﻬﺎ ﻣﺎ ﺳﺒﻖ.
ﻭﻣﻦ ﻛﺎﻥ ﺑﹺﺘﻠﻚ ﺍﻟـﻤﻨﺰﻟﺔ ﻳﺴﺘﺤﻖ ﺍﻟﺪﻋﺎﺀ ﺑﹺـﺎﳌﻐﻔﺮﺓ ﻭﻗﹶﺒـﻮﻝ ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﹶﻧﺒﹺﻚ ﻭﻟﻠﹾﻤﺆﻣﻨﹺﲔ ﻭﺍﻟﹾﻤﺆﻣﻨﺎﺕ ﻭﺍﻟﻠﱠـﻪ ﻳﻌﻠﹶـﻢ ﻣﺘﻘﹶﻠﱠـﺒﻜﹸﻢ
ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ -ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ -ﺃﻳﻀﺎﹰ ،ﻛﻤﺎ ﻭﻣﺜﹾﻮﺍﻛﹸﻢ.(١)
ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺍﻟﱠﺬﻳﻦ ﻳﺤﻤﻠﹸﻮﻥﹶ ﺍﻟﹾﻌﺮﺵ ﻭﻣﻦ ﺣﻮﻟﹶﻪ ﻳﺴﺒﺤﻮﻥﹶ ﺑﹺﺤﻤﺪ
ﻫﺬﺍ ،ﺩﻭﻥ ﺃﹶﻥ ﻧﺬﻫﻞ ﻋﻦ ﺍﻟﻮﺻﻒ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻤـﺆﻣﻦ ﺍﻟـﺬﻱ
ﺭﺑﻬﹺﻢ ﻭﻳﺆﻣﻨﻮﻥﹶ ﺑﹺﻪ ﻭﻳﺴﺘﻐﻔﺮﻭﻥﹶ ﻟﻠﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺭﺑﻨﺎ ﻭﺳﻌﺖ ﻛﹸﻞﱠ ﺷـﻲٍ ﺀ
ﻳﺴﺘﺤﻖ ﺫﻟﻜﻢ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻛﻤﺎ ﻧﺼﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ﺇﹺﻧﻤـﺎ
ﺭﺣﻤﺔﹰ ﻭﻋﻠﹾﻤﺎ ﻓﹶﺎﻏﹾﻔﺮ ﻟﻠﱠﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻭﺍﺗﺒﻌﻮﺍ ﺳـﺒﹺﻴﻠﹶﻚ ﻭﻗﻬﹺـﻢ ﻋـﺬﹶﺍﺏ
ﻛﹶﺎﻥﹶ ﻗﹶﻮﻝﹶ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﺇﹺﺫﹶﺍ ﺩﻋﻮﺍ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﻪ ﻟـﻴﺤﻜﹸﻢ ﺑﻴـﻨﻬﻢ ﺃﹶﻥ
ﺍﻟﹾﺠﺤﻴﻢﹺ ﺭﺑﻨﺎ ﻭﺃﹶﺩ ﺧﻠﹾﻬﻢ ﺟﻨﺎﺕ ﻋﺪﻥ ﺍﻟﱠﺘﻲ ﻭﻋﺪﺗﻬﻢ ﻭﻣﻦ ﺻﻠﹶﺢ ﻣـﻦ
ﻳﻘﹸﻮﻟﹸﻮﺍ ﺳﻤﻌﻨﺎ ﻭﺃﹶﻃﹶﻌﻨﺎ ﻭﺃﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﹾﻤﻔﹾﻠﺤﻮﻥﹶ ﻭﻣﻦ ﻳﻄﻊﹺ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶ ﻪ
ﺁﺑﺎﺋﻬﹺﻢ ﻭﺃﹶﺯﻭﺍﺟﹺﻬﹺﻢ ﻭﺫﹸﺭﻳﺎﺗﻬﹺﻢ ﺇﹺﻧﻚ ﺃﹶﻧﺖ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﹾﺤﻜﻴﻢ.(١)
ﻭﻳﺨﺶ ﺍﻟﻠﱠﻪ ﻭﻳﺘﻘﹾﻪ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﹾﻔﹶﺎﺋﺰﻭﻥﹶ ،(٢)ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟﻤ ﺆﻣﻦﹴ ﻭﻟﹶﺎ
ﻭﺍﻟـﻤﻐﻔﺮﺓ ﺃﻭﻻﹰ ﻭﺃﺧﲑﺍﹰ ﻫﻲ ﻟﻠﻪ ﺗﻌﺎﱃﻫﻮ ﺃﹶﻫﻞﹸ ﺍﻟﺘﻘﹾﻮﻯ ﻭﺃﹶﻫﻞﹸ ﻣﺆﻣﻨﺔ ﺇﹺﺫﹶﺍ ﻗﹶﻀﻰ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻣﺮﺍﹰ ﺃﹶﻥ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﺍﻟﹾﺨﻴﺮﺓﹸ ﻣﻦ ﺃﹶﻣـﺮﹺﻫﻢ
ﺍﻟﹾﻤﻐﻔﺮﺓ (٢)ﻳﺄﺫﻥ ﺎ ﻟﻤﻦ ﻳﺸﺎﺀ ،ﻭﻻ ﻳﺄﺫﻥ ﺑﹺﻬﺎ ﺇﻻﱠ ﻟﻤﻦ ﺭﺿﻲ ﻟـﻪ ﺿﻞﱠ ﺿﻠﹶﺎﻻﹰ ﻣﺒﹺﻴﻨﺎﹰ ،(٣)ﻓﹶﻼﹶ ﻭﺭﺑﻚ ﹶﻻ ﻭﻣﻦ ﻳﻌﺺﹺ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟﹶﻪ ﻓﹶﻘﹶﺪ
ﻗﻮﻻﹰ ﻭﻗﺎﻝ ﺻﻮﺍﺑﺎﹰ ﻭﻟﹶﻢ ﻳﺸﻔﻊ ﺇﻻ ﻟﻤﻦ ﺍﺭﺗﻀﻰ ،ﻭﻻ ﻳﺮﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻳﺆﻣﻨﻮﻥﹶ ﺣﺘﻰ ﻳﺤﻜﱢﻤﻮﻙ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻨﻬﻢ ﺛﹸﻢ ﻻﹶ ﻳﺠﹺﺪﻭﺍﹾ ﻓﻲ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ
ﻀﻠﻞﹺ ﺍﻟﻠﱠﻪ ﻓﹶﻤﺎ ﻟﹶﻪ ﻣﻦ ﻭﻟﻲ ﻣﻦ
ﻋﻦ ﻓﺎﺳﻖﹴ ﻭﻻ ﻇﺎﻟﻢ ﻭﻻ ﻛﺎﻓﺮﹴﻭﻣﻦ ﻳ ﺣﺮﺟﺎﹰ ﻣﻤﺎ ﻗﹶﻀﻴﺖ ﻭﻳﺴﻠﱢﻤﻮﺍﹾ ﺗﺴﻠﻴﻤﺎﹰ.(٤)
ﺑﻌﺪﻩ ﻭﺗﺮﻯ ﺍﻟﻈﱠﺎﻟﻤﲔ ﻟﹶﻤﺎ ﺭﺃﹶﻭﺍ ﺍﻟﹾﻌﺬﹶﺍﺏ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻫﻞﹾ ﺇﹺﻟﹶﻰ ﻣـﺮﺩ ﻣـﻦ
ﺳﺒﹺﻴﻞﹴ.(٣)
(١ﺳﻮﺭﺓ ﳏﻤﺪ ،ﺍﻵﻳﺔ .١٩
(١ﺳﻮﺭﺓ ﻏﺎﻓﺮ ،ﺍﻵﻳﺔ .٨ (٢ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ،ﺍﻵﻳﺔ .٥٢
(٢ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ ،ﺍﻵﻳﺔ .٥٦ (٣ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ،ﺍﻵﻳﺔ .٣٦
(٣ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ،ﺍﻵﻳﺔ .٤٤ (٤ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .٦٥
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻗﹸﻞﹺ ﺍﻟﹾﺤﻖ ﻣﻦ ﺭﺑﻜﹸﻢ ﻓﹶﻤﻦ ﺷﺎﺀ ﻓﹶﻠﹾﻴ ﺆﻣﻦ ﻭﻣـﻦ ﻗﹸﻠﻨﺎ ﰲ ﺍﺳﺘﺴﻼﻡ ﻣﺜﻞ ﻗﻮﻝ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ :ﺳﺒﺤﺎﻧﻚ ﻻﹶ ﻋﻠﹾﻢ ﻟﹶﻨـﺎ
ﺷﺎﺀ ﻓﹶﻠﹾﻴﻜﹾﻔﹸﺮ ،(١)ﻓﻬﻞ ﻣﻊ ﺫﻟﻚ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺑﺄﻥﹼ ﺍﻟﻌﺒـﺪ ﻣﺠﺒـﺮ ﺇﹺﻻﱠ ﻣﺎ ﻋﻠﱠﻤﺘﻨﺎ ﺇﹺﻧﻚ ﺃﹶﻧﺖ ﺍﻟﹾﻌﻠﻴﻢ ﺍﻟﹾﺤﻜﻴﻢ.(١)
ﻋﻠﻰ ﻓﻌﻠﻪ؟ ،ﻛﻤﺎ ﻭﺭﺩﺕ ﺍﳌﺸﻴﺌﺔ ﺃﻳﻀﺎﹰ ﻣﺤﺘﻤﻠﺔ ،ﻓﻘﺪ ﺗﻜﻮﻥ ﻣﺸـﻴﺌﺔ
ﻟﻜﻦ ،ﻻﺑﺪ ﻣﻦ ﺍﻟﺘﻨﺒﻪ ﻟﻤﺪﺧﻞ ﺇﺑﻠﻴﺲ ﺍﻟﻠﻌﲔ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﺣﱴ
ﻀﻞﱡ ﺍﻟﻠﹼﻪ ﻣـﻦ
ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﺸﻴﺌﺔ ﻋﺒﺪﻩ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ:ﻓﹶﻴ
ﻻ ﻳﺆﺩﻱ ﺇﻃﻼﻕ ﺍﳌﺸﻴﺌﺔ -ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﷲ ﺗﻌـﺎﱃ -ﺇﱃ
ﻳﺸﺎﺀ ﻭﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﻭﻫﻮ ﺍﻟﹾﻌﺰﹺﻳﺰ ﺍﻟﹾﺤﻜﻴﻢ.(٢)
ﺇﻟﻐﺎﺀ ﻣﺎ ﻗﺮﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﻣﻦ ﻭﻋﺪ ﻭﻭﻋﻴﺪ ،ﻓـﻨﺤﻦ ﲝﺎﺟـﺔ
ﻭﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﰲ ﻭﺭﻭﺩ ﺍﳌﺸﻴﺌﺔ ﻳﺠﻌﻠﹸﻨﺎ ﻧﻨﺘﺒﻪ ،ﻭﻧﺤﺎﻭﹺﻝ ﺍﻟﺘﻤﻴﻴـﺰ ﻟﻔﹶﻬﻢ ﻣﻮﺿﻮﻉ ﺍﻟـﻤﺸﻴﺌﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻟﺌﻼﱠ ﻳﻠﺘﺒﺲ ﻋﻠﻴﻨﺎ ﺃﻣﺮﻫﺎ،
ﺑﻴﻨﻬﺎ ﺳﻌﻴﺎﹰ ﺇﱃ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻔﻬﻮﻡ ﺻﺤﻴﺢ ﺟﺎﻣﻊ ﳍﺎ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺳﻮﺍﺀً ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟـﻤﺘﻌﻠﱢﻘﺔ ﺑﹺﻮﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ ﺃﻭ ﻏﲑﻫﺎ ،ﻭﻧﻌﺘﻘﺪ
ﺃﻧﻮﺍﻋﻬﺎ ،ﻭﻻ ﺇﺷﻜﺎﻝ ﰲ ﻣﺸﻴﺌﺔ ﺍﻟﻌﺒﺪ؛ ﺇﹺﺫ ﺍﻷﻣﺮ ﻓﻴﻬﺎ ﺁﻳﹺﻞﹲ ﺇﱃ ﺍﺧﺘﻴﺎﺭﻩ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﲨﻴﻌﺎﹰ ﻣﻨﺰﻩ ﻋﻦ ﺍﻟﻈﱡﻠﻢ ﻭﺍﻟﻌﺒﺚ ﺍﻧﻄﻼﻗﺎﹰ ﻣـﻦ ﻓﹶﻬـﻢ
ﻭﻫﻮ ﺣﺮ ﰲ ﺫﻟﻚ -ﻛﻤﺎ ﺳﺒﻖ ﰲ ﺍﻵﻳﺔ ،-ﻟﻜﻦ ﺍﻹﺷﻜﺎﻝ ﻗﺪ ﻳﺼﺎﺩﻓﹸﻨﺎ ﺍﻵﻳﺎﺕ ﻧﻔﺴﻬﺎ.
ﰲ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻗﺪ ﻳﻔﻬﻢ ﻣﻨﻬﺎ ،ﻭﻫﻲ ﻻ ﺗﺨﻠﻮ ﺇﻣﺎ ﺃﻥ
ﻭﺭﺩﺕ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻄﻠﻘﺔﹰ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ،ﻭﻧﻜﺘﻔﻲ
ﺗﻜﻮﻥ ﻣﺸﻴﺌﺔﹰ ﻣﻄﻠﻘﺔﹰ ﻛﻤﺎ ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﻣﻦ ﺇﻃﻼﻗﻬﺎ ﰲ ﺁﻳﺎﺕ ،ﻭﺇﻣـﺎ ﺃﻥ
ﺑﹺﻘﻮﻟﻪ ﺗﻌﺎﱃ:ﺭﺑﻜﹸﻢ ﺃﹶﻋﻠﹶﻢ ﺑﹺﻜﹸﻢ ﺇﹺﻥ ﻳﺸﺄﹾ ﻳﺮﺣﻤﻜﹸﻢ ﺃﹶﻭ ﺇﹺﻥ ﻳﺸﺄﹾ ﻳﻌﺬﱢﺑﻜﹸ ﻢ
ﺗﻜﻮﻥ ﻣﻨﻀﺒﹺﻄﺔ ﻣﻘﻴﺪﺓ ﺑﹺﻘﺎﻧﻮﻥ ﻣﺎ ،ﺗﺘﺠﻠﻰ ﻓﻴﻪ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ.
ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﻋﻠﹶﻴﻬﹺﻢ ﻭﻛﻴﻼﹰ (٢)ﻓﹶﻬﻞ ﻣﻌﲎ ﺫﻟﻚ ﻋﺪﻡ ﺗﻘﹶﻴﺪﻫﺎ ﺑﹺﻤـﺎ
ﺗﻘﺘﻀﻴﻪ ﺍﳊﻜﻤﺔ؟ ،ﻛﻤﺎ ﻭﺭﺩﺕ ﻣﺸﻴﺌﺔ ﺍﻟﻌﺒﺪ ﺃﻳﻀﺎﹰ ﻣﻄﻠﻘﺔ ﰲ ﺁﻳـﺎﺕ،
ﺍﻋﺘﺒﺎﻃﻴﺔ ،ﻻ ﻳﺘﻌﻠﹼﻖ ﺍﻷﻣﺮ ﺑﹺﻐﲑ ﺗﺪﺧﻞ ﺍﳌﺸﻴﺌﺔ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ؛ ﻭﻳﺄﹾﰉ ﻓﹶﻤﻊ ﺍﳌﺸﻴﺌﺔ ﺍﻟﻌﺸﻮﺍﺋﻴﺔ ﻧﻘﹶﻊ ﰲ ﺇﺷﻜﺎﻻﺕ ﻛﺒﲑﺓ ،ﺗـﺆﺩﻱ ﺇﱃ
ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﻓﻘﺪ ﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ:ﻭﻛﹶـﺎﻥﹶ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﹺﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﹺﺠﻼﻟﻪ ﻭﻛﻤﺎﻟﻪ ،ﻓﻤﺜﻼﹰ ﺍﷲ ﺗﻌـﺎﱃ ﰲ
ﺣﻘﺎ ﻋﻠﹶﻴﻨﺎ ﻧﺼﺮ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ (١)ﻓﺎﻟﻨﺼﺮ ﺣﻠﻴﻒ ﺍﳌﺆﻣﻨﲔ ﻛﻤﺎ ﻭﺻﻔﻬﻢ ﻛﺜﲑﹴ ﻣﻦ ﺍﻵﻳﺎﺕ ﻳﻘﻮﻝ:ﻳﻌﺬﱢﺏ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﻐﻔﺮ ﻟﻤﻦ ﻳﺸﺎﺀ ،(١)ﻫﻞ
ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ -ﻭﻗﺪ ﺳﺒﻖ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﻔﺘﻬﻢ -ﻻﹶ ﻏـﲑ ،ﻭﰲ ﻣﻌﲎ ﺫﻟﻚ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﳝﻜﻦ ﺃﻥ ﻳﻌﺬﺏ ﺍﻟـﻤﺘﻘﻲ ﻭﻟـﻮ ﱂ ﻳﻔﻌـﻞ
ﺁﻳﺔ ﺃﺧﺮﻯ :ﻭﻟﹶﻴﻨﺼﺮﻥﱠ ﺍﻟﻠﱠﻪ ﻣﻦ ﻳﻨﺼﺮﻩ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻘﹶﻮﹺﻱ ﻋﺰﹺﻳﺰ (٢)ﻧﻌﻢ، ﺷﻴﺌﺎﹰ؟! ﺃﻭ ﺍﻟﻌﺎﺻﻲ ﻭﻟﻮ ﺃﻧﻪ ﺗﺎﺏ ﻣﻦ ﺫﻧﺒﻪ؟! ،ﻭﻫﻞ ﻣﻌﲎ ﺫﻟﻚ ﺃﻳﻀﺎ
ﻓﻠﻴﺲ ﺃﻱ ﻛﺎﻥ ﻣﺴﺘﺤﻘﹼﺎﹰ ﻟﻠﻨﺼﺮ ،ﻣﺎ ﱂ ﻳﻜﻦ ﰲ ﻧﻔﺴﻪ ﻳﺴﻌﻰ ﻟﻨﺼـﺮﺓ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺪ ﻳﺘﺼﻮﺭ ﻣﻨﻪ ﺃﻧﻪ ﻳﻐﻔﺮ ﻟﻠﻜﺎﻓﺮ ﻭﻟﻮ ﱂ ﻳﺘﺐ ،ﺃﻭ ﻟﻠﻌﺎﺻـﻲ
ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﰲ ﻣﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝـﺔ ﺧﻄـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻟﻮ ﺗﺤﺪﻯ ﺍﷲ ﺑﹺﻌﺼﻴﺎﻧﻪ؟! ﺫﻟﻚ ﻛﻠﹼﻪ ﻣﺎ ﻳﻠﺰﻡ ﻣﻦ ﻳﺘﻌﻠﱠﻖ ﺑﹺﺎﳌﺸﻴﺌﺔ ﻋﻠﻰ
ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨـﻮﺍ ﺇﹺﻥ ﺗﻨﺼـﺮﻭﺍ ﺍﻟﻠﱠـﻪ ﺇﻃﻼﻗﻬﺎ ﺩﻭﻥ ﻣﺤﺎﻭﻟﺔ ﻟﻔﻬﻤﻬﺎ ﲟﺎ ﺗﻘﺘﻀﻴﻪ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﺍﳌﻨﺰﻫﺔ ﻋﻦ
ﻳﻨﺼﺮﻛﹸﻢ ﻭﻳﺜﹶﺒﺖ ﺃﹶﻗﹾﺪﺍﻣﻜﹸﻢ.(٣) ﺍﻟﻈﱡﻠﻢ ﻭﺍﻟﻌﺒﺚ.
ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻋﻦ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﺳﻴﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﳋﹶﻠﻖ ﻳﻮﻡ ﻳﻨﻔﹶﺦ ﻭﳓﻦ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﻃﹸﻮﻝ ﻧﻈﺮ ﻭﻋﻤﻖ ﺗﻔﻜﲑ ﻟﻔﻬـﻢ ﺍﳌﺸـﻴﺌﺔ
ﰲ ﺍﻟﺼﻮﺭ:ﻭﻳﻮﻡ ﻳﻨﻔﹶﺦ ﻓﻲ ﺍﻟﺼﻮﺭﹺ ﻓﹶﻔﹶﺰﹺﻉ ﻣﻦ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣـﻦ ﺍﻹﳍﻴﺔ ،ﻓﻔﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺒﻴﻨﺔ ﻣﺎ ﻳﻬﺪﻳﻨﺎ ﺇﱃ ﻣﺎ ﻳﻮﻗﻔﻨﺎ ﻋﻠﻰ ﺗﻘﻴﻴﺪ ﺍﳌﺸﻴﺌﺔ،
ﻓﻲ ﺍﻟﹾﺄﹶﺭﺽﹺ ﺇﹺﻟﱠﺎ ﻣﻦ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﻭﻛﹸﻞﱞ ﺃﹶﺗﻮﻩ ﺩﺍﺧﺮﹺﻳﻦ (٤)ﻓﹶﻬﻞ ﻣﻌﲎ ﺫﻟﻚ ﻭﺃﻧﻬﺎ ﺗﺨﻀﻊ ﻟﻀﻮﺍﺑﻂ ﻭﺷﺮﻭﻁ ،ﺗﺪﻭﺭ ﻣﻌﻬﺎ ﻭﺟﻮﺩﺍﹰ ﻭﻋﺪﻣﺎﹰ ،ﻛﻴﻒ
ﺫﻟﻚ؟ ،ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ:ﻭﺍﻟﻠﹼﻪ ﻳﺆﻳﺪ ﺑﹺﻨﺼﺮﹺﻩ ﻣﻦ ﻳﺸﺎﺀ ﺇﹺﻥﱠ ﻓﻲ ﺫﹶﻟـﻚ
(١ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ،ﺍﻵﻳﺔ .٤٧ ﻟﹶﻌﺒﺮﺓﹰ ﻟﱠﺄﹸﻭﻟﻲ ﺍﻷَﺑﺼﺎﺭﹺ (٢)ﺇﻃﻼﻕ ﺍﳌﺸﻴﺌﺔ ﰲ ﺍﻵﻳﺔ ،ﻗﺪ ﻳﻔﻬﻢ ﻣﻨﻬﺎ ﺃﻧﻬﺎ
(٢ﺳﻮﺭﺓ ﺍﳊﺞ ،ﺍﻵﻳﺔ .٤٠
(٣ﺳﻮﺭﺓ ﳏﻤﺪ ،ﺍﻵﻳﺔ .٧ (١ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ،ﺍﻵﻳﺔ .٤٠
(٤ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ،ﺍﻵﻳﺔ .٨٧ (٢ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ .١٣
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻭﺇﹺﺯﺍﺀ ﻫﺬﺍ ﺍﻟﺎﺧﺘﻴﺎﺭ ﺍﳊﹸﺮ ، ﻧﺠﹺﺪ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺑﻴﻦ ﻣﺎ ﻳﺮﺿﺎﻩ ﻋﻤﻮﻡ ﻫﺬﺍ ﺍﻟﻔﹶﺰﻉ ﻟﻜﻞﹼ ﺍﻟﻨﺎﺱ ،ﺑﺮﻫﻢ ﻭﻓﺎﺟﹺﺮﻫﻢ؟ ،ﺫﻟـﻚ ﻣـﺎ ﺗـ ﻢ
ﻣﻦ ﻋﺒﺎﺩﻩ :ﺇﹺﻥ ﺗﻜﹾﻔﹸﺮﻭﺍ ﻓﹶﺈﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻏﹶﻨﹺﻲ ﻋﻨﻜﹸﻢ ﻭﻟﹶﺎ ﻳﺮﺿﻰ ﻟﻌﺒﺎﺩﻩ ﺍﻟﹾﻜﹸﻔﹾﺮ ﺗﻮﺿﻴﺤﻪ ﺑﻌﺪ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ،ﺃﹶﻳﻦ ﻗﺎﻝ ﺗﻌﺎﱃ:ﻣﻦ ﺟﺎﺀ ﺑﹺﺎﻟﹾﺤﺴـﻨﺔ
ﻭﺇﹺﻥ ﺗﺸﻜﹸﺮﻭﺍ ﻳﺮﺿﻪ ﻟﹶﻜﹸﻢ ،(١)ﻣﺎ ﻳﻔﹾﻌﻞﹸ ﺍﻟﻠﹼﻪ ﺑﹺﻌﺬﹶﺍﺑﹺﻜﹸﻢ ﺇﹺﻥ ﺷـﻜﹶﺮﺗﻢ ﻓﹶﻠﹶﻪ ﺧﻴﺮ ﻣﻨﻬﺎ ﻭﻫﻢ ﻣﻦ ﻓﹶﺰﻉﹴ ﻳﻮﻣﺌﺬ ﺁﻣﻨﻮﻥﹶ.(١)
ﻭﺁﻣﻨﺘﻢ ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﺷﺎﻛﺮﺍ ﻋﻠﻴﻤﺎ ،(٢)ﻓﹶﻼ ﺭﹺﺿﺎ ﻟﻪ ﻋﻦ ﻛﹸﻔﺮ ،ﻭﻳﺮﺿﻰ
ﻭﻫﻜﺬﺍ ﺍﻷﻣﺮ ﰲ ﻛﺜﲑﹴ ﻣﻦ ﺇﻃﻼﻗﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﻘﺪ ﺷﺎﺀ
ﻋﻦ ﺍﻟﺸﻜﺮ ،ﻭﻣﻊ ﺍﻟﺸﻜﺮ ﻣﻦ ﺍﻟﻌﺒﺪ ﻻ ﻣﻌﲎ ﻟﻠﺘﻌـﺬﻳﺐ ﻭﻻﹶ ﻳﻔﻌﻠـﻪ
ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﻜﻮﻥ ﻣﺸﻴﺌﺘﻪ ﻣﻨﻀﺒﻄﺔ ﻭﻣﻘﻴﺪﺓ ﺿﻤﻦ ﻗﺎﻧﻮﻥ ﺗﺴﲑ ﻭﹺﻓﹾﻘﻪ
ﺗﻌﺎﱃ.
ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﻌﻔﻮﻳﺔ ﻭﺍﻻﻋﺘﺒﺎﻃﻴﺔ ،ﻭﺇﺫﹶﺍ ﺗﻌﻠﹼﻘﺖ ﻫﺬﻩ ﺍﻟـﻤﺸﻴﺌﺔ ﺑﹺﺎﳌﻐﻔﺮﺓ
ﺛﹸﻢ ﺇﻧﻪ ﺗﻌﺎﱃ ﻣﻊ ﺫﻟﻚ ﺃﻳﻀﺎﹰ؛ ﱂ ﻳﺠﺒﹺﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻣﻊ ﺃ ﹼﻥ ﻭﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻌﺬﻳﺐ ﻭﺍﻹﺿﻼﻝ ﱂ ﺗﺨﺮﺝ ﻋﻦ ﺃﺳﺒﺎﺏﹴ ﻫﻲ ﻣﻦ ﺍﺧﺘﻴﺎﺭ
ﺫﻟﻚ ﻻ ﻳﺨﺮﺝ ﻋﻦ ﻣﺸﻴﺌﺘﻪ ﻭﻗﹸﺪﺭﺗﻪ ﻟﻮ ﺃﺭﺍﺩﻩ ،ﻗﺎﻝ ﺗﻌﺎﱃ:ﻭﻟﹶﻮ ﺷـﺎﺀ ﺍﻟﻌﺒﺪ ﻭﺍﺻﻄﻔﺎﺋﻪ -ﻛﻤﺎ ﺳﻨﺮﻯ ،-ﻭﻫﺬﺍ ﺑﻌﺪ ﺃﻥ ﻣﻨﺤـﻪ ﺍﷲ ﺗﻌـﺎﱃ
ﺭﺑﻚ ﻵﻣﻦ ﻣﻦ ﻓﻲ ﺍﻷَﺭﺽﹺ ﻛﹸﻠﱡﻬﻢ ﺟﻤﻴﻌﺎ ﺃﹶﻓﹶﺄﹶﻧﺖ ﺗﻜﹾﺮﹺﻩ ﺍﻟﻨﺎﺱ ﺣﺘـﻰ ﺍﳊﺮﻳﺔ ﺍﻟﺘﺎﻣﺔ ﻭﺍﻟﺎﺧﺘﻴﺎﺭ ﺍﳊﺮ:ﻭﻗﹸﻞﹺ ﺍﻟﹾﺤﻖ ﻣﻦ ﺭﺑﻜﹸﻢ ﻓﹶﻤﻦ ﺷﺎﺀ ﻓﹶﻠﹾﻴ ﺆﻣﻦ
ﻳﻜﹸﻮﻧﻮﺍﹾ ﻣﺆﻣﻨﹺﲔ ،(٣)ﻭﺃﺧﺮﻯ:ﻭﻟﹶﻮ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﻟﹶﺠﻤﻌﻬﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻬﺪﻯ ﻭﻣﻦ ﺷﺎﺀ ﻓﹶﻠﹾﻴﻜﹾﻔﹸﺮ ،(٢)ﻗﹸﻞﹾ ﻣﺎ ﺃﹶﺳﺄﹶﻟﹸﻜﹸﻢ ﻋﻠﹶﻴﻪ ﻣﻦ ﺃﹶﺟﺮﹴ ﺇﹺﻟﱠﺎ ﻣﻦ ﺷـﺎﺀ
ﺃﹶﻥ ﻳﺘﺨﺬﹶ ﺇﹺﻟﹶﻰ ﺭﺑﻪ ﺳﺒﹺﻴﻠﹰﺎ ،(٣)ﺇﹺﻥﹾ ﻫﻮ ﺇﹺﻟﱠﺎ ﺫﻛﹾﺮ ﻟﱢﻠﹾﻌﺎﻟﹶﻤﲔ ﻟﻤﻦ ﺷـﺎﺀ
ﻣﻨﻜﹸﻢ ﺃﹶﻥ ﻳﺴﺘﻘﻴﻢ.(٤)
ﺍﻫﺘﺪﻯ ،(١)ﻓﺎﻵﻳﺔ ﺗﻘﻴﺪ ﻛﻞﹼ ﺇﻃﻼﻕ ﻟﻠﻤﻐﻔﺮﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﰲ ﻓﹶﻼﹶ ﺗﻜﹸﻮﻧﻦ ﻣﻦ ﺍﻟﹾﺠﺎﻫﻠﲔ ،(١)ﻭﺃﺧﺮﻯ:ﻭﻟﹶﻮ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﻣﺎ ﺃﹶﺷـﺮﻛﹸﻮﺍﹾ
ﺠﻌﻠﹶﻬﻢ ﺃﹸﻣﺔﹰ ﻭﺍﺣﺪﺓﹰ ﻭﻟﹶﻜﻦ ﻳﺪ ﺧﻞﹸ ﻣﻦ
ﺟﺎﻧﹺﺐ ﺍﻟﺮﲪﺔ:ﻭﻟﹶﻮ ﺷﺎﺀ ﺍﻟﻠﱠﻪ ﻟﹶ ﻭﻣﺎ ﺟﻌﻠﹾﻨﺎﻙ ﻋﻠﹶﻴﻬﹺﻢ ﺣﻔﻴﻈﹰﺎ ﻭﻣﺎ ﺃﹶﻧﺖ ﻋﻠﹶﻴﻬﹺﻢ ﺑﹺﻮﻛﻴﻞﹴ.(٢)
ﻳﺸﺎﺀ ﻓﻲ ﺭﺣﻤﺘﻪ ﻭﺍﻟﻈﱠﺎﻟﻤﻮﻥﹶ ﻣﺎ ﻟﹶﻬﻢ ﻣﻦ ﻭﻟﻲ ﻭﻟﹶﺎ ﻧﺼﲑ ،(٢)ﻭﻣـﻦ
ﻭﺇﺫﹶﺍ ﺣﺼﻞ ﺍﻟﺎﺧﺘﻴﺎﺭ ﺍﳊﺮ ﻣﻦ ﺍﻟﻌﺒﺪ ﻛﺎﻧﺖ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌـﺎﱃ
ﺍﻟﻮﺍﺿﺢ ﺃﻥﹼ ﺍﻟﺮﲪﺔ ﻻ ﺗﻨﺎﻝ ﺍﻟﻈﹼﺎﳌﲔ ﻓﻼ ﻣﻄﻤﻊ ﳍﻢ ﰲ ﺭﲪﺔ ﺍﷲﻭﻣﻦ
ﺗﺒﻌﺎﹰ ﻟﻪ ،ﻭﻫﺬﺍ ﻣﻦ ﺗﻤﺎﻡ ﻋﺪﻟﻪ ﻭﺭﺣﻤﺘﻪ ،ﻓﻔﻲ ﺟﺎﻧﺐ ﺍﳍﺪﺍﻳﺔ:ﺍﻟﻠﱠـﻪ
ﻟﱠﻢ ﻳﺘﺐ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻫﻢ ﺍﻟﻈﱠﺎﻟﻤﻮﻥ.(٣)
ﻳﺠﺘﺒﹺﻲ ﺇﹺﻟﹶﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﻬﺪﻱ ﺇﹺﻟﹶﻴﻪ ﻣﻦ ﻳﻨﹺﻴﺐ ،(٣)ﻭﺃﻳﻀﺎﹰ ﻓﹶﻤﻦﹺ ﺍﺗﺒﻊ
ﻭﻧﺨﺮﺝ ﻣﻦ ﺫﻟﻚ ﻛﻠﱢﻪ ﺑﹺﺨﻼﺻﺔ ﻫﻲ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﺣﺮ ﰲ ﺍﺧﺘﻴﺎﺭﻩ، ﻀﻞﱡ ﻭﻟﹶﺎ ﻳﺸﻘﹶﻰ ،(٤)ﻭﰲ ﺟﺎﻧﺐ ﺍﻹﺿﻼﻝ:ﻭﻳ
ﻀﻞﱡ ﺍﻟﻠﹼ ﻪ ﻫﺪﺍﻱ ﻓﹶﻠﹶﺎ ﻳ
ﻭﺇﺫﺍ ﺍﺧﺘﺎﺭ ﻛﺎﻧﺖ ﻣﺸﻴﺌﹶﺔ ﺍﷲ ﺗﻌﺎﱃ ﺗﺒﻌﺎﹰ ﻻﺧﺘﻴـﺎﺭﻩ ﻋـﺪﻻﹰ ﻣـﻦ ﺍﷲ ﺍﻟﻈﱠﺎﻟﻤﲔ ﻭﻳﻔﹾﻌﻞﹸ ﺍﻟﻠﹼﻪ ﻣﺎ ﻳﺸﺎﺀ ،(٥)ﻭﺃﻳﻀﺎﹰﻛﹶﺬﹶﻟﻚ ﻳ
ﻀﻞﱡ ﺍﻟﻠﱠﻪ ﻣﻦ ﻫﻮ
ﻭﺭﺣﻤﺔ ،ﻭﺫﻟﻚ ﺃﻳﻀﺎ ﻣﻘﺘﻀﻰ ﻣﺎ ﺗﻔﻴﺪﻩ ﻫﺬﻩ ﺍﻵﻳﺎﺕ:ﺇﹺﻥﱠ ﺍﻟﻠﹼـﻪ ﻻﹶ ﻀﻞﱡ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻜﹶﺎﻓﺮﹺﻳﻦ ،(٧)ﻭﰲ ﻣﺴﺮﹺﻑ ﻣﺮﺗﺎﺏ ،(٦)ﻭﺃﻳﻀﺎﹰﻛﹶﺬﹶﻟﻚ ﻳ
ﻳﻐﻴﺮ ﻣﺎ ﺑﹺﻘﹶﻮﻡﹴ ﺣﺘﻰ ﻳﻐﻴﺮﻭﺍﹾ ﻣﺎ ﺑﹺﺄﹶﻧﻔﹸﺴِﻬﹺﻢ ،(٤)ﺫﹶﻟﻚ ﺑﹺﺄﹶﻥﱠ ﺍﻟﻠﹼﻪ ﻟﹶﻢ ﻳ
ﻚ ﺟﺎﻧﹺﺐ ﺍﻟـﻤﻐﻔﺮﺓ:ﻭﺇﹺﻧﻲ ﻟﹶﻐﻔﱠﺎﺭ ﻟﱢﻤﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞﹶ ﺻﺎﻟﺤﺎ ﺛﹸـﻢ
ﻣﻐﻴﺮﺍ ﻧﻌﻤﺔﹰ ﺃﹶﻧﻌﻤﻬﺎ ﻋﻠﹶﻰ ﻗﹶﻮﻡﹴ ﺣﺘﻰ ﻳﻐﻴﺮﻭﺍﹾ ﻣﺎ ﺑﹺﺄﹶﻧﻔﹸﺴِﻬﹺﻢ ﻭﺃﹶﻥﱠ ﺍﻟﻠﹼﻪ ﺳﻤﻴﻊ
ﻋﻠﻴﻢ (٥)ﺫﹶﻟﻚ ﺍﻟﹾﻜﺘﺎﺏ ﻻﹶ ﺭﻳﺐ ﻓﻴﻪ ﻫﺪﻯ ﻟﱢﻠﹾﻤﺘﻘﲔ ،(٦)ﻓﹶﺄﹶﻣﺎ ﻣﻦ
(١ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻵﻳﺔ .٣٥
(١ﺳﻮﺭﺓ ﻃﻪ ،ﺍﻵﻳﺔ ٨٢ (٢ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻵﻳﺔ .١٠٧
(٢ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ،ﺍﻵﻳﺔ .٨ (٣ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ،ﺍﻵﻳﺔ . ١٣
(٣ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ،ﺍﻵﻳﺔ .١١ (٤ﺳﻮﺭﺓ ﻃﻪ ،ﺍﻵﻳﺔ .١٢٣
(٤ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ،ﺍﻵﻳﺔ .١١ (٥ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ،ﺍﻵﻳﺔ .٢٧
(٥ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ،ﺍﻵﻳﺔ . ٥٣ (٦ﺳﻮﺭﺓ ﻏﺎﻓﺮ ،ﺍﻵﻳﺔ .٣٤
(٦ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ ٢ (٧ﺳﻮﺭﺓ ﻏﺎﻓﺮ ،ﺍﻵﻳﺔ .٧٤
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺗﻘﹸﻮﻝﹶ ﻟﹶﻮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻫﺪﺍﻧﹺﻲ ﻟﹶﻜﹸﻨﺖ ﻣﻦ ﺍﻟﹾﻤﺘﻘﲔ ،(١)ﻭﻣﺎ ﻗﺎﻟﻪ ﺍﳋﹶﻠﻒ ﻣﻦ ﺃﹶﻋﻄﹶﻰ ﻭﺍﺗﻘﹶﻰ ﻭﺻﺪﻕ ﺑﹺﺎﻟﹾﺤﺴﻨﻰ ﻓﹶﺴﻨﻴﺴﺮﻩ ﻟﻠﹾﻴﺴﺮﻯ ﻭﺃﹶﻣﺎ ﻣﻦ ﺑﺨـﻞﹶ
ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻃﻤﻌﺎﹰ ﰲ ﻣﻐﻔﺮﺓ ﺍﷲ ﺩﻭﻥ ﻣﻘﺎﺑﻞ ﻓﹶﺨﻠﹶﻒ ﻣﻦ ﺑﻌـﺪﻫﻢ ﻭﺍﺳﺘﻐﻨﻰ ﻭﻛﹶﺬﱠﺏ ﺑﹺﺎﻟﹾﺤﺴﻨﻰ ﻓﹶﺴﻨﻴﺴﺮﻩ ﻟﻠﹾﻌﺴﺮﻯ.(١)
ﺧﻠﹾﻒ ﻭﺭﹺﺛﹸﻮﺍﹾ ﺍﻟﹾﻜﺘﺎﺏ ﻳﺄﹾﺧﺬﹸﻭﻥﹶ ﻋﺮﺽ ﻫـﺬﹶﺍ ﺍﻷﺩﻧﻰ ﻭﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺳﻴ ﻐﻔﹶﺮ
ﻭﻋﺪﻡ ﺍﻟﺘﺰﺍﻡ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻮﻗـﻊ ﰲ ﺗﺼـﻮﺭﺍﺕ
ﻟﹶﻨﺎ ﻭﺇﹺﻥ ﻳﺄﹾﺗﻬﹺﻢ ﻋﺮﺽ ﻣﹾﺜﻠﹸﻪ ﻳﺄﹾﺧﺬﹸﻭﻩ ﺃﹶﻟﹶﻢ ﻳﺆﺧﺬﹾ ﻋﻠﹶﻴﻬﹺﻢ ﻣﻴﺜﹶﺎﻕ ﺍﻟﹾﻜﺘـﺎ ﹺ
ﺏ
ﺑﺎﻃﻠﺔ ،ﻣﻨﻬﺎ ﻣﺎ ﺟﺎﺀ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﺸﺮﻛﲔ:ﺳﻴﻘﹸﻮﻝﹸ ﺍﻟﱠﺬﻳﻦ ﺃﹶﺷـﺮﻛﹸﻮﺍﹾ
ﺃﹶﻥ ﻻﱠ ﻳﹺﻘﹸﻮﻟﹸﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﺇﹺﻻﱠ ﺍﻟﹾﺤﻖ ﻭﺩﺭﺳﻮﺍﹾ ﻣﺎ ﻓﻴﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓﹸ ﺧﻴﺮ
ﻟﹶﻮ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﻣﺎ ﺃﹶﺷﺮﻛﹾﻨﺎ ﻭﻻﹶ ﺁﺑﺎﺅﻧﺎ ﻭﻻﹶ ﺣﺮﻣﻨﺎ ﻣﻦ ﺷـﻲﺀٍ ﻛﹶـﺬﹶﻟﻚ
ﻟﱢﻠﱠﺬﻳﻦ ﻳﺘﻘﹸﻮﻥﹶ ﺃﹶﻓﹶﻼﹶ ﺗﻌﻘﻠﹸﻮﻥﹶ.(٢)
ﻛﹶﺬﱠﺏ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﺣﺘﻰ ﺫﹶﺍﻗﹸﻮﺍﹾ ﺑﺄﹾﺳﻨﺎ ﻗﹸﻞﹾ ﻫﻞﹾ ﻋﻨﺪﻛﹸﻢ ﻣﻦ ﻋﻠﹾـ ﹴﻢ
ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻮﺿﻴﺢ ﻳﺒﻘﻰ ﳎﺎﻝﹲ ﻟﺘﺼﻮﺭ ﻋﻔﻮﻳﺔ ﺍﳌﻐﻔﺮﺓ ﺍﻹِﳍﻴﺔ ﻓﹶﺘﺨﺮﹺﺟﻮﻩ ﻟﹶﻨﺎ ﺇﹺﻥ ﺗﺘﺒﹺﻌﻮﻥﹶ ﺇﹺﻻﱠ ﺍﻟﻈﱠﻦ ﻭﺇﹺﻥﹾ ﺃﹶﻧـﺘﻢ ﺇﹶﻻﱠ ﺗﺨﺮﺻـﻮﻥﹶ،(٢)
ﻭﺍﻋﺘﺒﺎﻃﻬﺎ؟! ،ﻭﻫﻞ ﺳﺘﺒﻘﻰ ﺍﻵﻳﺘﺎﻥ ﺍﻟﻠﹼﺘﺎﻥ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴـﺎﺀ ﻣﺤـﻞﹼ ﻭﺃﻳﻀﺎﹰ :ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬﻳﻦ ﺃﹶﺷﺮﻛﹸﻮﺍﹾ ﻟﹶﻮ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ﻣﺎ ﻋﺒﺪﻧﺎ ﻣﻦ ﺩﻭﻧﹺﻪ ﻣـﻦ
ﺇﺷﻜﺎﻝﹴ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻴﺎﻕ ﰲ ﺍﳌﻮﺿﻌﲔ ﻗﺪ ﺟﺎﺀ ﻟﺪﻋﻮﺓ ﺍﳌﺸـﺮﻛﲔ ﺷﻲﺀٍ ﻧﺤﻦ ﻭﻻ ﺁﺑﺎﺅﻧﺎ ﻭﻻﹶ ﺣﺮﻣﻨﺎ ﻣﻦ ﺩﻭﻧﹺﻪ ﻣﻦ ﺷﻲﺀٍ ﻛﹶﺬﹶﻟﻚ ﻓﹶﻌـ ﹶﻞ
ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﺨﻠﹼﻲ ﻋﻤﺎ ﻫﻢ ﻓﻴﻪ ﻭﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﹸﻔﺮ؟، ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻗﹶﺒﻠﻬﹺﻢ ﻓﹶﻬﻞﹾ ﻋﻠﹶﻰ ﺍﻟﺮﺳﻞﹺ ﺇﹺﻻﱠ ﺍﻟﹾـﺒﻼﻍﹸ ﺍﻟﹾﻤـﺒﹺﲔ ،(٣)ﻭﻣـﺎ
ﻓﹶﻠﹾﻨﻌﺪ ﺍﻟﻨﻈﹶﺮ ﻣﻊ ﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﺴﻴﺎﻕ. ﺣﺬﱢﺭﺕ ﺑﻪ ﻛﻞﹼ ﻧﻔﺲ ﻣﻦ ﻗﻮﻟﻪ ﻳﻮﻡ ﺍﳊﹶﺴﺮﺓ:ﺃﹶﻥ ﺗﻘﹸﻮﻝﹶ ﻧﻔﹾـﺲ ﻳـﺎ
ﺣﺴﺮﺗﻰ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺮﻃﺖ ﻓﻲ ﺟﻨﺐﹺ ﺍﻟﻠﱠﻪ ﻭﺇﹺﻥ ﻛﹸﻨﺖ ﻟﹶﻤﻦ ﺍﻟﺴﺎﺧﺮﹺﻳﻦ ﺃﹶﻭ
ﻗﺪ ﺳﺒﹺﻖ ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ ﺑﹺﻘﻮﻟﻪ ﺗﻌﺎﱃ:ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠـﺬﻳﻦ ﺃﹸﻭﺗـﻮﹾﺍ
ﺍﻟﹾﻜﺘﺎﺏ ﺁﻣﻨﻮﺍﹾ ﺑﹺﻤﺎ ﻧﺰﻟﹾﻨﺎ ﻣﺼﺪﻗﹰﺎ ﻟﱢﻤﺎ ﻣﻌﻜﹸﻢ ﻣـﻦ ﻗﹶﺒـﻞﹺ ﺃﹶﻥ ﻧ ﹾﻄﻤـﺲ
ﺣﺎﻭﻝ ﺗﺄﺻﻴﻠﻪ ،ﻭﻭﺟﺪ ﻣﻦ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺳﺒﻴﻼﹰ ﻹﺛﺒﺎﺗـﻪ، ﻭﺟﻮﻫﺎ ﻓﹶﻨﺮﺩﻫﺎ ﻋﻠﹶﻰ ﺃﹶﺩﺑﺎﺭﹺﻫﺎ ﺃﹶﻭ ﻧﻠﹾﻌﻨﻬﻢ ﻛﹶﻤﺎ ﻟﹶﻌﻨﺎ ﺃﹶﺻﺤﺎﺏ ﺍﻟﺴـﺒ
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ﰲ ﺣﲔ ﺃﻥﹼ ﺃﹸﻭﻟﺌﻚ ﺍﻟﺴﻠﻒ ﺇﻧﻤﺎ ﻗﹶﺼﺪﻭﺍ ﺍﳌﻌﲎ ﺍﻟﺜﱠﺎﱐ ،ﺩﻭﻥ ﺃﻥ ﻧﺬﻫﻞ ﻭﻛﹶﺎﻥﹶ ﺃﹶﻣﺮ ﺍﻟﻠﹼﻪ ﻣﻔﹾﻌﻮﻻﹰ ،(١)ﺛﹸﻢ ﺟﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ﻋﻠﻰ ﺫﻟﻚ:ﺇﹺﻥﱠ ﺍﻟﻠﹼﻪ ﻻﹶ
ﺩﺍﺋﻤﺎﹰ ﻋﻦ ﺗﺄﺛﲑ ﺍﻟﺮﻭﺍﻳﺔ ،ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻼﺣﻈﺎﺕ ﻭﻣﺎ ﺗﺠﺮ ﺇﻟﻴﻪ ﺗﺒﻌـﺎﹰ ﻳﻐﻔﺮ ﺃﹶﻥ ﻳﺸﺮﻙ ﺑﹺﻪ ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥﹶ ﺫﹶﻟﻚ ﻟﻤﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﺸﺮﹺﻙ ﺑﹺﺎﻟﻠﹼـﻪ
ﻟﺬﻟﻚ ﻣﻦ ﻣﺤﺎﺫﻳﺮ ،ﻭﺍﻟﻐﻔﻠﺔ ﻣﻊ ﺫﻟﻚ ﻛﻠﱢﻪ ﻋﻦ ﺿـﺮﻭﺭﺓ ﺍﻟﺮﺟـﻮﻉ ﻓﹶﻘﹶﺪ ﺍﻓﹾﺘﺮﻯ ﺇﹺﺛﹾﻤﺎ ﻋﻈﻴﻤﺎ.(٢)
ﺍﻟـﻤﺴﺘﻤﺮ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﻟـﻤﺤﺎﻛﻤﺔ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺃﻗﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ
ﻭﺳﺒﹺﻖ ﺍﳌﻮﺿﻊ ﺍﻟﺜﱠﺎﱐ ﺑﹺﻘﻮﻟﻪ ﺗﻌﺎﱃ:ﻭﻣﻦ ﻳﺸﺎﻗﻖﹺ ﺍﻟﺮﺳﻮﻝﹶ ﻣـﻦ
ﺇﻟﻴﻪ ،ﺧﺎﺻﺔ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻐﻴﺒﹺﻲ ﺍﻟﺬﻱ ﻻ ﺗﺨﺘﻠﻒ ﻓﻴـﻪ ﺍﻟﺮﺳـﺎﻻﺕ
ﺑﻌﺪ ﻣﺎ ﺗﺒﻴﻦ ﻟﹶﻪ ﺍﻟﹾﻬﺪﻯ ﻭﻳﺘﺒﹺﻊ ﻏﹶﻴﺮ ﺳﺒﹺﻴﻞﹺ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﻧﻮﻟﱢﻪ ﻣـﺎ ﺗـﻮﻟﱠﻰ
ﲨﻴﻌﺎ.
ﻭﻧﺼﻠﻪ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﲑﺍ ،(٣)ﺛﹸﻢ ﺟﺎﺀ ﺍﻟﺘﻌﻘﻴﺐ ﻋﻠـﻰ ﺫﻟـﻚ
***** ﺑﹺﻘﻮﻟﻪ ﺗﻌﺎﱃ:ﺇﹺﻥﱠ ﺍﻟﻠﹼﻪ ﻻﹶ ﻳﻐﻔﺮ ﺃﹶﻥ ﻳﺸﺮﻙ ﺑﹺﻪ ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥﹶ ﺫﹶﻟﻚ ﻟﻤﻦ
ﺿﻞﱠ ﺿﻼﹶﻻﹰ ﺑﻌﻴﺪﺍ.(٤)
ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﺸﺮﹺﻙ ﺑﹺﺎﻟﻠﹼﻪ ﻓﹶﻘﹶﺪ
ﺗﻠﺨﻴﺺ ﻭﺗﻨﺒﻴﻪ:
ﺇﱃ ﻫﻨﺎ ،ﻧﺪﺭﻙ ﺃﻥﹼ ﺍﳌﺸﻴﺌﺔ ﺑﹺﺎﳌﻌﲎ ﺍﻷﻭﻝ -ﻛﻤﺎ ﰲ ﺍﻟـﻤﺪﺧﻞ-
ﺇﲨﺎﻻ ،ﻧﺼﻞ ﺇﱃ ﺣﻘﻴﻘﺔ ﻳﻘﻴﻨﹺﻴﺔ ﻭﻫﻲ :ﻻﹶ ﻣﻄﻤـﻊ ﻟﻠﻌﺎﺻـﻲ
ﻻ ﺃﺻﻞ ﳍﺎ ﻭﺍﺿﺢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻟﹶﻌـﻞﹼ ﻣﻨﺸـﺄﹶﻩ -ﺃﻱ ﺫﻟـﻚ
ﺍﻟـﻤﺼﺮ ﰲ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﻻ ﺑﹺﻜﺜﺮﺓ ﺃﻋﻤﺎﻟﻪ ﻭﺭﺟﺤﺎﺎ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻪ
ﺍﳌﻌﲎ -ﺳﻮﺀ ﻓﹶﻬﻢﹴ ﻟﻜﻼﻡ ﺳﻠﹶﻒ ﰲ ﺫﻟﻚ ،ﺛﹸﻢ ﻭﺟﹺﺪ ﻣﻦ ﺑﻌـﺪ ﻣـﻦ
-ﻓﻴﻤﺎ ﻳﺘﺼﻮﺭ !-ﻭﻻﹶ ﺑﹺﺸﻔﺎﻋﺔ ﺷﺎﻓﻊ ﺃﻳﺎﹰ ﻛﺎﻥ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ،
ﻭﻻﹶ ﺑﹺﺎﺣﺘﻤﺎﻝ ﺃﻥ ﺗﺸﻤﻠﹶﻪ ﻣﻐﻔﺮﺓ ﻋﻔﹾﻮﻳﺔ ﻳﺤﻈﻰ ﺎ!..ﻻﹶ ﻧﺠﺎﺓ ﻟﻪ ﺑﹺﺸﻲﺀ (١ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .٤٧
ﻣﻦ ﺫﻟﻚ ﺇﻻﱠ ﺑﹺﻌﻤﻠﻪ ،ﻭﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﻟﻔﺔ ﻗﺪ ﺃﻛﺪﺕ ﻫﺬﺍ ﺍﳌﻌﲎ ..ﻧﻌـﻢ، (٢ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .٤٨
(٣ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .١١٥
ﻻﹶ ﻧﺠﺎﺓ ﻟﻪ ﺇﻻ ﺑﹺﺘﻮﺑﺔ ﺻﺎﺩﻗﺔ ﺧﺎﻟﺼﺔ ﺗﺼﺪﺭ ﻣﻨﻪ ﻗﺒﻞ ﻣﻮﺗﻪ ،ﻭﻫﺬﺍ ﻫﻮ
(٤ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ .٤٨
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺍﻟﺸﻴﻄﺎﱐ ،ﺛﹸﻢ ﺇﻥﹼ ﺍﻟﺎﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﺇﱃ ﺍﻷﻣﺮ ﺍﻟﺜﱠﺎﱐ ﻻ ﻳﺤﺘﺎﺝ ﺍﻟـﻤﻨﻔﺬﹸ ﺍﻟﻮﺣﻴﺪ ﻭﻓﹶﻘﹶﻂ ﻟﻠﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻏﹶﻀـﺐ ﺍﷲ
ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ )ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﷲ ﺑﹺﻐﲑ ﻋﻠﻢ( ﻛﻤﺎ ﰲ ﺍﳌﻮﺿﻌﲔ ،ﻭﺑﹺﻬـﺬﺍ ﺗﻌﺎﱃ ﻭﺳﺨﻄﻪ ،ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﻣﻌﲎ ﺍﻟﺘﻘﻮﻯ ﺍﻟﺬﻱ ﻛﹶﺜﹸـﺮ ﻭﺭﻭﺩﻩ ﰲ
ﺃﻳﻀﺎﹰ ﳒﺪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺘﺮﻙ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻟـ) :ﺍﻟﻈﹼﻦ( ﺑﻞ ﺃﺗﻰ ﲟﺎ ﺁﻳﺎﺕ ﺍﻟﺬﱢﻛﺮ ﺍﳊﻜﻴﻢ.
ﻳﻔﻴﺪ )ﺍﻟﻌﻠﻢ( ﻓﻴﻬﺎ ﺃﻱ ﺍﻟﻴﻘﲔ.
ﻭﻫﺬﻩ ﺍﻷﻣﺎﱐ ﺍﻷﺭﺑﻊ ﻫﻲ ﺍﻷَﻛﹾﺜﹶﺮ ﺍﻧﺘﺸﺎﺭﺍﹰ ﻭﺣﻀﻮﺭﺍﹰ ﰲ ﻋﻘـﻞ
ﻭﺫﻛﺮﻧﺎ ﻟﻬﺬﻩ ﺍﻷﻣﺎﱐ ﺍﻷﺭﺑﻊ ﻻ ﻳﻌـﲏ ﺃﻥﹼ ﺃﻣـﺎﱐ ﺍﻟﺸـﻴﻄﺎﻥ ﺍﳌﺴﻠﻢ ﻭﻭﺟﺪﺍﻧﻪ ،ﻭﻻ ﻧﺮﺗﺎﺏ ﺃﻧﻬﺎ ﺧﻠﹾﻒ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺸـﺮﻭﺭ ﺍﻟـﱵ
ﻣﻨﺤﺼﺮﺓ ﻓﻴﻬﺎ ،ﻓﹶﺨﻄﹼﺘﻪ ﺗﺘﺴِﻊ ﻷﻛﺜﺮ ﻣﻦ ﺗﻠﻚ ﺍﻷﻣﺎﱐ ،ﻭﻟﻌﻞ ﺍﻟﻀﺎﺑﹺﻂ ﺗﻨﺨﺮ ﺟﺴﺪ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ،ﻭﻭﺭﺍﺀ ﺍﻟﺘﺨﻠﱡﻒ ﺍﻟﺬﻱ ﺳﺮﻯ ﰲ ﻛﻴﺎﻧﹺﻬﺎ ﻭﻻ
ﻓﻴﻬﺎ ﻫﻮ-ﻛﻤﺎ ﺳﺒﻘﹶﺖ ﺍﻹﺷﺎﺭﺓ ﰲ ﻣﻮﺍﺿﻊ" :-ﻛﹸﻞﹼ ﻣﺎ ﺃﺷﻌﺮ ﺍﻟﻌﺎﺻﻲ ﻳﺰﺍﻝ ..ﻭﺷﻌﻮﺭ ﺍﻟﻌﺎﺻﻲ ﺑﺎﻷَﻣﻦ ﻭﺍﻟﺮﺍﺣﺔ ﻣﻊ ﻣﺎ ﻗﺪﻣﺖ ﻳﺪﺍﻩ ..ﻳﻜﻔﻲ
ﺑﹺﺎﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﹶﻴﺪﻓﹶﻌﻪ ﺇﱃ ﺍﺭﺗﻜﺎﺏ ﻣﺎ ﻳﻌﻠﹶﻢ ﺃﻧﻪ ﻣﻌﺼﻴﺔ"، ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﻣﺼﺪﺭﻫﺎ ﺍﻟﺸﻴﻄﺎﱐﻗﹸﻞﹾ ﺇﹺﻥﱠ ﺍﻟﻠﹼـﻪ ﻻﹶ ﻳـﺄﹾﻣﺮ ﺑﹺﺎﻟﹾﻔﹶﺤﺸـﺎﺀ
ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﹶﻤﻤﺎ ﻳﺪﺧﻞ ﲢﺖ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻟﺰﺍﻣﺎ ،ﺍﻟﺸﻌﻮﺭ ﺑﹺﻔﹸﺴـﺤﺔ ﺃﹶﺗﻘﹸﻮﻟﹸﻮﻥﹶ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﻣﺎ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ،(١)ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳـﺄﻣﺮ
ﺍﻷﺟﻞ ﻓﺘﺮﺗﻜﺐ ﺍﳌﻌﺼﻴﺔ ﻋﻠﻰ ﺃﹶﻣﻞ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﻫـﺬﻩ ﺑﹺﺎﻟﻔﺤﺸﺎﺀ ﻓﹶﻬﻮ ﺃﻳﻀﺎﹰ ﻻ ﻳﻌﲔ ﻋﻠﻴﻬﺎ ،ﻭﺇﻧﻤﺎ ﺍﻷﻣﺮ ﺑﹺﻬﺎ ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻴﻬﺎ،
ﺃﹸﻣﻨﻴﺔ ﻣﻦ ﻻ ﺃﹸﻣﻨﹺﻴﺔ ﻟﻪ ،ﻓﹶﺈﺫﺍ ﺗﻴﻘﱠﻦ ﺍﻟﻌﺒﺪ ﻣﻦ ﺃﻥﹼ ﺍﳌﻌﺼﻴﺔ ﻻ ﺗﻤﺤﻰ ﺑﹺﻐﲑ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﹶﻴﻬﺎ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻟـﻤﺎ ﺗﺘﺒﻊ ﺧﻄﹾﻮﺍﺗـﻪ ،ﻭﻟـﺬﻟﻚ
ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ،ﺃﺗﺎﻩ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟــﻤﺪﺧﻞ ،ﻓﻴﺪﻓﹶﻌـﻪ ﺇﱃ ﺣﺬﱢﺭﻧﺎ:ﻭﻻﹶ ﺗﺘﺒﹺﻌﻮﺍﹾ ﺧﻄﹸﻮﺍﺕ ﺍﻟﺸﻴﻄﹶﺎﻥ ﺇﹺﻧﻪ ﻟﹶﻜﹸﻢ ﻋﺪﻭ ﻣـﺒﹺﲔ ﺇﹺﻧﻤـﺎ
ﺍﺭﺗﻜﺎﺏ ﺍﳌﻌﺼﻴﺔ ،ﻭﻫﻮ ﻳﺸﻌﺮﻩ ﺑﹺﻔﹸﺴﺤﺔ ﺍﻷﺟﻞ ﻣﻤﺎ ﺳﻴﺘﻤﻜﹼﻦ ﻣﻌﻪ ﻣﻦ ﻳﺄﹾﻣﺮﻛﹸﻢ ﺑﹺﺎﻟﺴﻮﺀِ ﻭﺍﻟﹾﻔﹶﺤﺸﺎﺀ ﻭﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ ﻣﺎ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ،(٢)
ﺍﻟﺘﻮﺑﺔ ﻣﺴﺘﻘﺒﻼﹰ! ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﺣـﻖ ﻭﻧﻼﺣﻆ ﰲ ﺍﻵﻳﺘﲔ :ﻛﻴﻒ ﺃﻥﹼ ﺍﻷَﻣﺮ ﺍﻹﳍﻲ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺍﻷﻣـﺮ
ﺗﻘﹶﺎﺗﻪ ﻭﻻﹶ ﺗﻤﻮﺗﻦ ﺇﹺﻻﱠ ﻭﺃﹶﻧﺘﻢ ﻣﺴﻠﻤﻮﻥﹶ (١)ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﰲ
(١ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .٢٨
(١ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ .١٠٢ (٢ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .١٦٨
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻣﻔﺎﻫﻴﻢ ﳚﺐ ﺃﻥ ﺗﺼﺤﺢ: ﺟﻤﻴﻊ ﺃﺣﻮﺍﻟﻪ ﺗﻘﻴﺎﹰ ﻣﺴﻠﻤﺎ؛ ﻭﺫﻟﻚ ﺑﹺﺎﳊﺮﺹ ﻋﻠـﻰ ﺍﻟـﺘﺨﻠﱡﺺ ﻣـﻦ
ﺍﳌﻌﺼﻴﺔ ﺑﹺﺎﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ؛ ﺇﺫﹾ ﻻ ﻳﺪﺭﻱ ﻣـﱴ ﻳﻔﹾﺠـﺆﻩ ﺭﻳـﺐ ﺍﳌﻨـﻮﻥ،
-١ﻣﺎ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻭﳌﻦ؟:
ﻭﺍﻟـﻤﻮﺕ ﻻ ﻳﺨﻀﻊ ﻟﻌﺎﺩﺍﺕ ﻣﻌﻴﻨﺔ ،ﻭﻻ ﺗـﺘﺤﻜﱠﻢ ﻓﻴـﻪ ﻇﹸـﺮﻭﻑ
ﺑﻌﺪ ﻛﹸﻞﹼ ﻣﺎ ﺳﺒﻖ ﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ":ﺇﹺﻥﹼ ﰲ ﺍﻷﻣﺮﹺ ﺗﺸﺪﻳﺪﺍﹰ ﻳﺘﻨـﺎﰱ ﻣﻨﻀﺒﹺﻄﺔ ﻓﹶﻠﻢ ﺍﻟﻐﺮﻭﺭ ﺇﺫﺍﹰ؟!.
ﻣﻊ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﹺﺎﻟﻌﻔﹸﻮ ﺍﻟﺮﺣﻴﻢ ،ﻓﹶﻜﻴﻒ ﻳﺄﺧﺬ ﻋﺒﺪﻩ ﺑﹺﻤﻌﺼـﻴﺔ
ﺻﺪﺭﺕ ﻣﻨﻪ ،ﻭﻫﻞ ﻳﻈﻬﺮ ﻋﻔﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻈﻬﺮ ﺭﲪﺘﻪ ﺇﻻﱠ ﰲ ﻣﺜـﻞ
ﻫﺬﺍ ﺍﻷﻣﺮ "..ﻭﺍﳉﻮﺍﺏ :ﻋﻠﹶﻴﻨﺎ ﺃﻥ ﻻﱠ ﻧﺤﻜﱢﻢ ﺃﻓﻌـﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ ﺇﱃ
ﺃﺫﹾﻭﺍﻗﻨﺎ ،ﻭﻧﻘﻴﺴﻬﺎ ﺑﹺﻤﺎ ﻳﺼﺪﺭ ﻣﻦ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻀﻌﻴﻒ ،ﺑﻞ ﻋﻠﻴﻨـﺎ ﺃﻥ
ﻧﺴﺘﺴﻠﻢ ﺍﺳﺘﺴﻼﻣﺎﹰ ﻟﺤﻜﻤﻪ ﻭﻗﹶﻀﺎﺋﻪ ،ﻭﺃﻻﱠ ﻧﺘﺠﺎﻭﺯ ﻣﺎ ﺩﻟﱠـﺖ ﻋﻠﻴـﻪ
ﻧﺼﻮﺹ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻋﻦ ﻣﻌﲎ ﺍﻟﺮﲪﺔ ﻭﻣﻦ ﻳﺴﺘﺤﻘﱡﻬﺎ.
ﻭﺍﺑﺘﺪﺍﺀ ،ﻻ ﺑﺪ ﻣﻦ ﺑﻴﺎﻥ ﻧﻘﻄﺔ ﰲ ﻏﺎﻳﺔ ﺍﻷﻫﻤﻴﺔ ،ﻭﻫـﻲ ﺃﻥﱠ ﺍﷲ
ﺗﻌﺎﱃ ﻻ ﻳﺄﺧﺬ ﻋﺒﺪﻩ ﺑﹺﻤﻌﺼﻴﺘﻪ ﻟﻤﺠﺮﺩ ﺃﻧﻪ ﻋﺼﻰ ،ﻭﻛﺎﻥ ﺑﹺﺈﻣﻜﺎﻧﻪ ﻓﻌ ﹸﻞ
ﺫﻟﻚ:ﻭﻟﹶﻮ ﻳﺆﺍﺧﺬﹸ ﺍﻟﻠﹼﻪ ﺍﻟﻨﺎﺱ ﺑﹺﻈﹸﻠﹾﻤﻬﹺﻢ ﻣﺎ ﺗﺮﻙ ﻋﻠﹶﻴﻬﺎ ﻣﻦ ﺩﺁﺑﺔ ﻭﻟﹶﻜﻦ
ﻳﺆﺧﺮﻫﻢ ﺇﻟﹶﻰ ﺃﹶﺟﻞﹴ ﻣﺴﻤﻰ ﻓﹶﺈﹺﺫﹶﺍ ﺟﺎﺀ ﺃﹶﺟﻠﹸﻬﻢ ﻻﹶ ﻳﺴﺘﺄﹾﺧﺮﻭﻥﹶ ﺳﺎﻋﺔﹰ ﻭﻻﹶ
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻭﻧﺬﹸﺭﻩ ﻫﺰﺅﺍﹰ ،ﻭﻣﻦ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺣﲔ ﺍﻟﺘﺬﻛﲑ ﺑﹺﻬﺎ، ﻳﺴﺘﻘﹾﺪﻣﻮﻥﹶ ،(١)ﻭﻟﹶﻮ ﻳﺆﺍﺧﺬﹸ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎﺱ ﺑﹺﻤﺎ ﻛﹶﺴﺒﻮﺍ ﻣﺎ ﺗﺮﻙ ﻋﻠﹶـﻰ
ﻭﻣﻦ ﺗﺠﺎﻫﻞ ﻣﺎ ﻗﹶﺪﻣﺖ ﺍﻟﻴﺪ ﻭﻋﺪﻡ ﺗﺪﺍﺭﻛـﻪ ..ﻟﹶﻤﻤـﺎ ﻳﻘﹶـﻊ ﻓﻴـﻪ ﻇﹶﻬﺮﹺﻫﺎ ﻣﻦ ﺩﺍﺑﺔ ﻭﻟﹶﻜﻦ ﻳﺆﺧﺮﻫﻢ ﺇﹺﻟﹶﻰ ﺃﹶﺟﻞﹴ ﻣﺴﻤﻰ ﻓﹶﺈﹺﺫﹶﺍ ﺟﺎﺀ ﺃﹶﺟﻠﹸﻬـﻢ
)ﺍﻟـﻤﻮﺣﺪ( ﻳﻘﻴﻨﺎﹰ ﻛﺬﻟﻚ ،ﻟﺬﻟﻚ ﻓﻬـﻮ ﺃﻳﻀـﺎ ﻳﺴـﺘﺤﻖ ﻫـﺬﺍ ﻓﹶﺈﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﺑﹺﻌﺒﺎﺩﻩ ﺑﺼﲑﺍ.(٢)
ﺍﻟﻮﻋﻴﺪ:ﺇﹺﻧﺎ ﺟﻌﻠﹾﻨﺎ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺑﹺﻬﹺﻢ ﺃﹶﻛﻨﺔﹰ ﺃﹶﻥ ﻳﻔﹾﻘﹶﻬﻮﻩ ﻭﻓﻲ ﺁﺫﹶﺍﻧﹺﻬﹺﻢ ﻭﻗﹾـﺮﺍ
ﺑﻞ ﻟﹶﻘﺪ ﺃﹶﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ،ﻭﺃﻧﺰﻝ ﻣﻌﻬﻢ ﻛﹸﺘﺒـﺎﹰ،
ﻭﺇﹺﻥ ﺗﺪﻋﻬﻢ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻬﺪﻯ ﻓﹶﻠﹶﻦ ﻳﻬﺘﺪﻭﺍ ﺇﹺﺫﹰﺍ ﺃﹶﺑﺪﺍ ،(١)ﻭﻫﺬﺍ ﺃﹶﻣﺮ ﻧﻠﻤﺲ ﻟﻪ
ﻓﹶﺒﻴﻨﻮﺍ ﻣﺎ ﻓﻴﻬﺎ ﻭﺫﹶﻛﱠﺮﻭﺍ ﺑﹺﻪ ،ﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻣﻦ ﻳﺨﺘﺎﺭ ﺍﻹِﻋـﺮﺍﺽ
ﺁﺛﺎﺭﺍﹰ ﰲ ﻭﺍﻗﻊ ﺍﻟـﻤﻮﺣﱢﺪﻳﻦ ﺣﱴ ﻟﹶﻴﺸﺘﻜﻰ ﻣﻨﻬﻢ ﺫﻟﻚ!.
ﻋﻤﺎ ﺟﺎﺀ ﻓﻴﻬﺎ؛ ﻓﹶﻼ ﻳﻤﺘﺜـﻞ ﺃﹶﻣﺮﻫـﺎ ﻭﻧﻬﻴﻬـﺎ ،ﻭﻻ ﻳﻘـﻒ ﻋﻨـﺪ
ﺑﻞ ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﹺﻌﺒﺎﺩﻩ ﺃﻥ ﻳﺬﻳﻘﻬﻢ ﻣﺎ ﻳﺬﻛﺮﻫﻢ ﺑﹺﻤـﺎ ﺣﺪﻭﺩﻫﺎﻭﻣﺎ ﻧﺮﺳﻞﹸ ﺍﻟﹾﻤﺮﺳﻠﲔ ﺇﹺﻟﱠﺎ ﻣﺒﺸﺮﹺﻳﻦ ﻭﻣﻨﺬﺭﹺﻳﻦ ﻭﻳﺠﺎﺩﻝﹸ ﺍﻟﱠﺬﻳﻦ
ﺃﹸﻭﺻﻮﺍ ﺑﻪ ،ﻟﻴﺘﻀﺮﻋﻮﺍ ﻟﺨﺎﻟﻘﻬﻢ ﺍﻟﻌﻈﻴﻢ ،ﻭﻳﺮﺟﹺﻌﻮﺍ ﺇﻟﻴﻪ ،ﻓﻼ ﺗﻜـﻮﻥ ﻛﹶﻔﹶﺮﻭﺍ ﺑﹺﺎﻟﹾﺒﺎﻃﻞﹺ ﻟﻴﺪﺣﻀﻮﺍ ﺑﹺﻪ ﺍﻟﹾﺤﻖ ﻭﺍﺗﺨﺬﹸﻭﺍ ﺁﻳﺎﺗﻲ ﻭﻣﺎ ﺃﹸﻧﺬﺭﻭﺍ ﻫﺰﻭﺍ
ﻧﻘﹾﻤﺘﻪ ﻋﻠﻴﻬﻢ ﺇﻻﱠ ﺑﻌـﺪ ﺇﺻـﺮﺍﺭﻫﻢ ﻭﺗﻤـﺎﺩﻳﻬﻢ ﰲ ﻏﹶـﻴﻬﻢ ،ﻗـﺎﻝ ﻭﻣﻦ ﺃﹶﻇﹾﻠﹶﻢ ﻣﻤﻦ ﺫﹸﻛﱢﺮ ﺑﹺﺂﻳﺎﺕ ﺭﺑﻪ ﻓﹶﺄﹶﻋﺮﺽ ﻋﻨﻬﺎ ﻭﻧﺴِﻲ ﻣـﺎ ﻗﹶـﺪﻣ
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ﺗﻌﺎﱃ:ﻭﻟﹶﻘﹶﺪ ﺃﹶﺭﺳﻠﻨﺂ ﺇﹺﻟﹶﻰ ﺃﹸﻣﻢﹴ ﻣﻦ ﻗﹶﺒﻠﻚ ﻓﹶﺄﹶﺧﺬﹾﻧﺎﻫﻢ ﺑﹺﺎﻟﹾﺒﺄﹾﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻳﺪﺍﻩ ،(٣)ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺟﹺﺪﺍﹰ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷَﻋﺮﺍﺽ ﺍﻟــﻤﺮﺿﻴﺔ ﺍﻟـﱵ
ﻟﹶﻌﻠﱠﻬﻢ ﻳﺘﻀﺮﻋﻮﻥﹶ ﻓﹶﻠﹶﻮﻻ ﺇﹺﺫﹾ ﺟﺎﺀﻫﻢ ﺑﺄﹾﺳﻨﺎ ﺗﻀﺮﻋﻮﺍﹾ ﻭﻟﹶـﻜﻦ ﻗﹶﺴـﺖ ﺗﺼﻮﺭﻫﺎ ﺍﻵﻳﺔ ﻻ ﺗﻨﺤﺼﺮ ﰲ ﺍﳌﺸﺮﻛﲔ ،ﻭﻣﻦ ﺑﺨﺲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﻘﱠﻬﺎ
ﻗﹸﻠﹸﻮﺑﻬﻢ ﻭ ﺯﻳﻦ ﻟﹶﻬﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻣﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻌﻤﻠﹸﻮﻥﹶ ﻓﹶﻠﹶﻤﺎ ﻧﺴﻮﺍﹾ ﻣﺎ ﺫﹸﻛﱢﺮﻭﺍﹾ ﺑﹺﻪ ﺣﺼﺮﻫﺎ ﻓﻴﻬﻢ ..ﻧﻌﻢ ،ﻗﺪ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ ﺍﳌﺸﺮﻛﲔ ،ﻟﻜﻦ ﻣـﺎ
ﻓﹶﺘﺤﻨﺎ ﻋﻠﹶﻴﻬﹺﻢ ﺃﹶﺑﻮﺍﺏ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﻓﹶﺮﹺﺣﻮﺍﹾ ﺑﹺﻤﺎ ﺃﹸﻭﺗﻮﺍﹾ ﺃﹶﺧـﺬﹾﻧﺎﻫﻢ ﻓﻴﻬﺎ ﻣﻦﹺ ﺍﳉﺪﺍﻝ ﺑﹺﺎﻟﺒﺎﻃﻞ ﻟﺪﺣﺾﹺ ﺍﻟـﺤﻖ ،ﻭﻣﻦ ﺍﺗﺨـﺎﺫ ﺁﻳـﺎﺕ ﺍﷲ
ﺑﻐﺘﺔﹰ ﻓﹶﺈﹺﺫﹶﺍ ﻫﻢ ﻣﺒﻠﺴﻮﻥﹶ ،(٢)ﻭﻫﺬﺍ ﺍﻟﺘﺪﺭﺝ ﻣﻊ ﺍﻟﻌﺼﺎﺓ ﻣﻤﺎ ﺩﻟﱠﺖ ﻋﻠﻴﻪ
(١ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ،ﺍﻵﻳﺔ .٦١
(١ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ،ﺍﻵﻳﺔ .٥٧ (٢ﺳﻮﺭﺓ ﻓﺎﻃﺮ ،ﺍﻵﻳﺔ .٤٥
(٢ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻵﻳﺔ .٤٢ (٣ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ،ﺍﻵﻳﺔ .٥٧
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
)ﻳﺆﻣﻨﻮﻥ ﺑﺂﻳﺎﺕ ﺍﷲ( ،ﻭﻗﹶﺪ ﺟﺎﺀﺕ ﻋﻘﺐ ﺩﻋﺎﺀٍ ﻟﻤﻮﺳﻰ ﺑﻌـﺪ ﺁﻳﺎﺕ ﻛﺜﲑﺓﹲ ،ﺣﺘﻰ ﻟﹶﻴﻤﻜﻦ ﺍﳋﺮﻭﺝ ﺑﹺﻘﺎﻋﺪﺓ ﻭﺍﺿـﺤﺔ ﻣﻨﻀـﺒﹺﻄﺔ ﰲ
ﺇﹺﻫﻼﻙ ﺍﻟﺴﺒﻌﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﺑﹺﺎﻟﺮﺟﻔﹶﺔ ...ﻗﹶﺎﻝﹶ ﻋﺬﹶﺍﺑﹺﻲ ﺃﹸﺻﻴﺐ ﺑﹺﻪ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻌﺎﺻﻲ ﻗﹶﺒﻞ ﺃﹶﺧﺬﻩ ﺑﹺﻤﻌﺼﻴﺘﻪ ﺑﺄﻥ ﻳﻀﻴﻊ ﻣﺎ ﺃﹸﺗﻴﺢ ﻟﹶﻪ ﻣـﻦ
ﻣﻦ ﺃﹶﺷﺎﺀ ﻭﺭﺣﻤﺘﻲ ﻭﺳﻌﺖ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﻓﹶﺴـﺄﹶﻛﹾﺘﺒﻬﺎ ﻟﻠﱠـﺬﻳﻦ ﻳﺘﻘﹸـﻮﻥﹶ ﻓﹸﺮﺹ.
ﻭﻳﺆﺗﻮﻥﹶ ﺍﻟ ﺰﻛﹶـﺎﺓﹶ ﻭﺍﻟﱠﺬﻳﻦ ﻫﻢ ﺑﹺﺂﻳﺎﺗﻨﺎ ﻳﺆﻣﻨﻮﻥﹶ ﺍﻟﱠﺬﻳﻦ ﻳﺘﺒﹺﻌﻮﻥﹶ ﺍﻟﺮﺳـﻮ ﹶﻝ
ﺑﻌﺪ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺇﻳﻀﺎﺣﻪ ..ﻧﻌﻮﺩ ﺃﹶﻳﻀﺎﹰ ﺇﱃ ﺍﻵﻳﺎﺕ ﻟﻨـﺮﻯ
ﺍﻟﻨﺒﹺﻲ ﺍﻷُﻣﻲ ﺍﻟﱠﺬﻱ ﻳﺠﹺﺪﻭﻧﻪ ﻣﻜﹾﺘﻮﺑﺎ ﻋﻨﺪﻫﻢ ﻓﻲ ﺍﻟﺘـﻮﺭﺍﺓ ﻭﺍﻹِﻧﺠﹺﻴـﻞﹺ
ﰲ ﺃﻱ ﺻﻮﺭﺓ ﺗﻌﺮﺽ ﺭﺣﻤـﺔ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﺪﻣﺎ ﻳﺘﻌﻠﱠـﻖ ﺍﻷﻣـﺮ
ﻳﺄﹾﻣﺮﻫﻢ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦﹺ ﺍﻟﹾﻤﻨﻜﹶﺮﹺ ﻭﻳﺤﻞﱡ ﻟﹶﻬﻢ ﺍﻟﻄﱠﻴﺒﺎﺕ ﻭﻳﺤﺮ ﻡ
ﺑﹺﺎﻟـﻤﻌﺼﻴﺔ ،ﻭﻣﻦ ﺫﹶﺍ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﱡﻬﺎ؟ ،ﻗﺎﻝ ﺗﻌـﺎﱃ:ﻭﺇﹺﺫﹶﺍ ﺟـﺎﺀ ﻙ
ﻋﻠﹶﻴﻬﹺﻢ ﺍﻟﹾﺨﺒﺂﺋﺚﹶ ﻭﻳﻀﻊ ﻋﻨﻬﻢ ﺇﹺﺻﺮﻫﻢ ﻭﺍﻷَﻏﹾﻼﹶﻝﹶ ﺍﻟﱠﺘﻲ ﻛﹶﺎﻧﺖ ﻋﻠﹶﻴﻬﹺﻢ
ﺍﻟﱠﺬﻳﻦ ﻳﺆﻣﻨﻮﻥﹶ ﺑﹺﺂﻳﺎﺗﻨﺎ ﻓﹶﻘﹸﻞﹾ ﺳﻼﹶﻡ ﻋﻠﹶﻴﻜﹸﻢ ﻛﹶﺘﺐ ﺭﺑﻜﹸﻢ ﻋﻠﹶـﻰ ﻧﻔﹾﺴِـﻪ
ﻓﹶﺎﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺑﹺﻪ ﻭﻋﺰﺭﻭﻩ ﻭﻧﺼﺮﻭﻩ ﻭﺍﺗﺒﻌﻮﺍﹾ ﺍﻟﻨﻮﺭ ﺍﻟﱠﺬﻱ ﺃﹸﻧـﺰﹺﻝﹶ ﻣﻌـ ﻪ
ﺍﻟﺮﺣﻤﺔﹶ ﺃﹶﻧﻪ ﻣﻦ ﻋﻤﻞﹶ ﻣﻨﻜﹸﻢ ﺳﻮﺀًﺍ ﺑﹺﺠﻬﺎﻟﹶﺔ ﺛﹸﻢ ﺗﺎﺏ ﻣﻦ ﺑﻌﺪﻩ ﻭﺃﹶﺻﻠﹶﺢ
ﺃﹸﻭﻟﹶـﺌﻚ ﻫﻢ ﺍﻟﹾﻤﻔﹾﻠﺤﻮﻥﹶ ،(١)ﻭﺇﺫﹶﺍ ﻛﹶﺘﺐ ﺍﷲ ﺭﲪﺘﻪ ﻟﻤـﻦ ﻛﺎﻧـﺖ
ﻓﹶﺈﻧﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣﻴﻢ ،(١)ﻧﺺ ﺻﺮﻳﺢ ﻭﺍﺿﺢ ﻻﹶ ﻏﹸﺒﺎﺭ ﻋﻠﻴﻪ ،ﻻ ﻳـﺮﻯ
ﺻﻔﹶﺘﻪ ﻣﺎ ﰲ ﺗﻠﻜﹸﻢ ﺍﻵﻳﺎﺕ ،ﻓﹶﻬﻞ ﻳﻤﻜﻦ ﻟﹶﻨﺎ ﺃﻥ ﻧﻤﺪ ﺃﻧﻔﹸﺴﻨﺎ ﺑﹺﺼﻼﺣﻴﺔ
ﺭﲪﺔ ﺍﷲ ﺗﺘﺤﻘﱠﻖ ﺇﻻﱠ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﻋﻤﻞ ﺍﻟﺴﻮﺀ ﺍﻟـﺬﻱ ﺍﺭﺗﻜـﺐ
)ﺍﻟﺘﻤﺪﻳﺪ( ﻭ)ﺍﻟﺘﻌﺪﻳﻞ( ﺑﻞ ﻭ)ﺍﻹِﻟﻐﺎﺀ(!.
ﺑﹺﺠﻬﺎﻟﺔ ،ﺣﺘﻰ ﻣﻊ ﺃﹸﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳـ ﺆﻣﺮ
ﺻﻔﹶﺔ ﻭﺭﺩﺕ ﰲ ﺗﻠﻜﹸﻢ ﺍﻵﻳﺎﺕ ﻟﺎﺳـﺘﺤﻘﺎﻕ ﺭﺣﻤـﺔ ﺍﷲ
ﻭﺃﹶﻭﻝ ﺍﻟﺮﺳﻮﻝ ﺑﹺﺎﻟﺘﺴﻠﻴﻢ ﻋﻠﹶﻴﻬﻢ!.
ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻫﻲ ﺻﻔﺔ ﺍﻟﺘﻘﹾﻮﻯﻭﺭﺣﻤﺘﻲ ﻭﺳـﻌﺖ ﻛﹸـﻞﱠ
ﻭﺁﻳﺔﹲ ﺃﹸﺧﺮﻯ ﺗﻘﹸﻮﻡ ﺑﹺﺒﻴﺎﻥ ﻣﻨﺎﻁ ﺭﺣﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻛﻴﻒ ﺗﻌﻢ ﰲ
ﺷﻲﺀٍ ﻓﹶﺴﺄﹶﻛﹾﺘﺒﻬﺎ ﻟﻠﱠﺬﻳﻦ ﻳﺘﻘﹸﻮﻥﹶ ،(٢)ﻭﻫﻲ ﺻﻔﹶﺔ ﺟﺎﻣﻌﺔ ﻟﻜﹸﻞ ﺗﺼﺮﻑ
ﺍﻟﺪﻧﻴﺎ ﻭﺗﺨﺺ ﰲ ﺍﻵﺧﺮﺓ ،ﺛﹸﻢ ﺗﻘﹸﻮﻡ ﺃﻳﻀﺎﹰ ﺑﹺﺰﹺﻳﺎﺩﺓ ﺷﺮﺡﹴ ﻟﺼﻔﺔ ﺍﻟـﺬﻳﻦ
(١ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .١٥٧
(٢ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .١٥٦ (١ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻵﻳﺔ .٥٤
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻷَﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﻧﹺﻌﻢ ﺃﹶﺟﺮ ﺍﻟﹾﻌﺎﻣﻠﲔ (١)ﺟﻨﺔ ﻳﺤﺘﺮﺯ ﺑﹺﻪ ﻣﻦ ﺍﻟﻮﻗﹸﻮﻉ ﰲ ﺳﺨﻂ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺬﺍﺑﹺﻪ؛ ﻟﺄﻥﹼ ﺍﻟﺘﻘﻮﻯ ﻟﹸﻐﺔ:
ﺃﹸﻋﺪﺕ ﻟﻠﻤﺘﻘﲔ ،ﻭﺇﹺﺫﹶﺍ ﺷﺎﺭﻛﹶﻬﻢ ﻓﻴﻬﺎ ﻏﹶﲑﻫﻢ ﻟﹶﻢ ﻳﻌﺪ ﺛﹶﻤﺔ ﻣﻌﲎ ﻟﻬـﺬﺍ ﻣﻦ ﺍﻟﻔﻌﻞ ﻭﻗﹶﻰ ،ﻳﻘﻲ ،ﻓﹶﻬﻮ ﻣﺘﻘﻲ .ﺃﹶﻱ ﺟﻌﻞ ﺑﻴﻨـﻪ ﻭﺑـﲔ ﺍﻟﺸـﻲﺀ
ﺍﻟﺘﺸﺮﻳﻒ ،ﻭﻣﻦ ﺻﻔﺎﺗﻬﻢ ﻣﺎ ﻧﺤﻦ ﺑﹺﺼﺪﺩﻩ ﻭﺍﻟﱠﺬﻳﻦ ﺇﹺﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻓﹶﺎﺣﺸﺔﹰ ﺍﻟـﻤﺘﻘﻰ ﻣﻨﻪ ﺣﺎﺟﹺﺰﺍﹰ ،ﻭﺇﺫﹶﺍ ﺗﻌﻠﱠﻖ ﺍﻷَﻣﺮ ﺑﹺﻤﺜﻞ ﻫﺬﺍ ﺍﻟﺴـﻴﺎﻕ ،ﻓﹶـﺈﻥﱠ
ﺃﹶﻭ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﺫﹶﻛﹶﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻓﹶﺎﺳﺘﻐﻔﹶﺮﻭﺍﹾ ﻟﺬﹸﻧﻮﺑﹺﻬﹺﻢ ﻭﻣﻦ ﻳﻐﻔﺮ ﺍﻟﺬﱡﻧﻮ
ﺏ ﺍﳌﻘﹾﺼﻮﺩ ﺍﻟﺎﺑﺘﻌﺎﺩ ﻋﻦ ﻛﻞﱢ ﻣﺎ ﻳﻮﻗﻊ ﰲ ﺳﺨﻂ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺬﺍﺑﹺﻪ ﻭﺟﻌﻞ
ﺇﹺﻻﱠ ﺍﻟﻠﹼﻪ ﻭﻟﹶﻢ ﻳﺼﺮﻭﺍﹾ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻭﻫﻢ ﻳﻌﻠﹶﻤﻮﻥﹶ (٢)ﻭﻟﹶﻴﺲ ﻣﻌﻨـﻰ ﻭﹺﻗﺎﻳﺔ ﻣﻨﻪ؛ ﻭﻻﹶ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻻﱠ ﺑﹺﺎﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳـﻮﻟﻪ
ﺫﻟﻚ ﺇﻻﱠ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﰲ ﻏﹶﲑ ﺇﹺﺻﺮﺍﺭ. ﻭﺍﻟﺎﻧﺘﻬﺎﺀ ﻋﻦ ﻧﻮﺍﻫﻴﻬﹺﻤﺎ ،ﺃﹶﻱ ﺑﹺﺎﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳌﻌﺼـﻴﺔ ﻭﻗﹸﻮﻓـﺎﹰ ﻋﻨـﺪ
ﺣﺪﻭﺩﻫﻤﺎ.
ﻭﰲ ﺁﻳﺔ ﺃﹸﺧﺮﻯ ،ﻭﺍﳋﻄﺎﺏ ﻣﻮﺟﻪ ﻟﻠﺮﺳﻮﻝ ﻭﺇﹺﻣﺎ ﻳﻨﺰﻏﹶﻨ
ﻚ
ﻣﻦ ﺍﻟﺸﻴﻄﹶﺎﻥ ﻧﺰﻍﹲ ﻓﹶﺎﺳﺘﻌﺬﹾ ﺑﹺﺎﻟﻠﹼﻪ ﺇﹺﻧﻪ ﺳﻤﻴﻊ ﻋﻠﻴﻢ ﺇﹺﻥﱠ ﺍﻟﱠﺬﻳﻦ ﺍﺗﻘﹶـﻮﺍﹾ ﺇﹺﺫﹶﺍ ﻭﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﹶﺮﱘ ﰲ ﺑﻴﺎﻥ ﺻﻔﺔ ﺍﳌﺘﻘﻲ ﻟﹶﻢ ﻳﺒﺘﻌـﺪ ﻋـﻦ ﺍﳌﻌـﲎ
)(٣
ﻣﺴﻬﻢ ﻃﹶﺎﺋﻒ ﻣﻦ ﺍﻟﺸﻴﻄﹶﺎﻥ ﺗـﺬﹶﻛﱠﺮﻭﺍﹾ ﻓﹶـﺈﹺﺫﹶﺍ ﻫـﻢ ﻣﺒﺼـﺮﻭﻥﹶ ﺍﻟﻠﱡﻐﻮﻱ ،ﻭﻗﺪ ﻳﻼﺣﻆ ﺃﻧﻪ ﺃﹶﺿﺎﻑ ﻟﻪ ﻣﻌﲎ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻏﲑ ﺍﻟﻮﺍﺟﺐ،
ﻭﺍﻷُﺳﻠﻮﺏ ﻳﻮﺣﻲ ﺑﹺﺎﻟـﻤﺴﺎﺭﻋﺔ ﺇﱃ ﺗﺪﺍﺭﻙ ﺍﻷﻣﺮ ﺧﺮﻭﺟﺎﹰ ﻣﻦ ﻣـﺲ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺳﺎﺭﹺﻋﻮﺍﹾ ﺇﹺﻟﹶﻰ ﻣﻐﻔﺮﺓ ﻣـﻦ ﺭﺑﻜﹸـﻢ ﻭﺟﻨـﺔ ﻋﺮﺿـﻬﺎ
ﺍﻟﺸﻴﻄﺎﻥ ﻭﻇﹸﻠﹾﻤﺘﻪ ﺇﱃ ﻧﻮﺭ ﺍﻟﺘﻮﺑﺔ ﺣﻴﺚﹸ ﺍﻟﺒﺼﺮ ﺍﳊﹶﻘﻴﻘﻲ. ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷَﺭﺽ ﺃﹸﻋﺪﺕ ﻟﻠﹾﻤﺘﻘﲔ ﺍﻟﱠﺬﻳﻦ ﻳﻨﻔﻘﹸـﻮﻥﹶ ﻓـﻲ ﺍﻟﺴـﺮﺍﺀ
ﻭﺍﻟﻀﺮﺍﺀ ﻭﺍﻟﹾﻜﹶﺎﻇﻤﲔ ﺍﻟﹾﻐﻴﻆﹶ ﻭﺍﻟﹾﻌﺎﻓﲔ ﻋـﻦﹺ ﺍﻟﻨـﺎﺱﹺ ﻭﺍﻟﻠﹼـﻪ ﻳﺤـﺐ
ﻭﰲ ﺁﻳﺔﹶ ﺃﹸﺧﺮﻯ ،ﻭﰲ ﺳﻴﺎﻕ ﻣﺎ ﺯﻳـﻦ ﻟﻠﻨـﺎﺱ ﻣـﻦ ﺣـ
ﺐ
ﺍﻟﹾﻤﺤﺴِﻨﹺﲔ ﻭﺍﻟﱠﺬﻳﻦ ﺇﹺﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻓﹶﺎﺣﺸﺔﹰ ﺃﹶﻭ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﺫﹶﻛﹶﺮﻭﺍﹾ ﺍﻟﻠﹼـ ﻪ
ﻟﻠﺸﻬﻮﺍﺕ ،ﺗﺄﹾﰐ ﺍﻵﻳﺔ ﻟﺘﺒﻴﻦ ﻣﺎ ﻫﻮ ﺧﻴﺮ ﻣﻦ ﺫﻟﻚ ﻣﻤﺎ ﻛﹸﺘﺐ ﻟﻠﻤﺘﻘﲔ
ﻓﹶﺎﺳﺘﻐﻔﹶﺮﻭﺍﹾ ﻟﺬﹸﻧﻮﺑﹺﻬﹺﻢ ﻭﻣﻦ ﻳﻐﻔﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺇﹺﻻﱠ ﺍﻟﻠﹼﻪ ﻭﻟﹶﻢ ﻳﺼﺮﻭﺍﹾ ﻋﻠﹶﻰ ﻣﺎ
(١ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ .١٣٥ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻭﻫﻢ ﻳﻌﻠﹶﻤﻮﻥﹶ ﺃﹸﻭﻟﹶـﺌﻚ ﺟﺰﺁﺅﻫﻢ ﻣﻐﻔﺮﺓﹲ ﻣﻦ ﺭﺑﻬﹺـﻢ ﻭﺟﻨـﺎﺕ
(٢ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ .١٣٥
(٣ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .٢٠١
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺍﻷَﻧﻬﺎﺭ ﻟﹶﻬﻢ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺂﺅﻭﻥﹶ ﻛﹶﺬﹶﻟﻚ ﻳﺠﺰﹺﻱ ﺍﻟﻠﹼﻪ ﺍﻟﹾﻤﺘﻘﲔ،(١)ﻭﻗﻴ ﹶﻞ ﰲ ﺍﻵﺧﺮﺓ:ﻗﹸﻞﹾ ﺃﹶﺅﻧﺒﺌﹸﻜﹸﻢ ﺑﹺﺨﻴﺮﹴ ﻣﻦ ﺫﹶﻟﻜﹸﻢ ﻟﻠﱠﺬﻳﻦ ﺍﺗﻘﹶﻮﺍ ﻋﻨـﺪ ﺭﺑﻬﹺـ ﻢ
ﻟﻠﱠﺬﻳﻦ ﺍﺗﻘﹶﻮﺍﹾ ﻣﺎﺫﹶﺍ ﺃﹶﻧﺰﻝﹶ ﺭﺑﻜﹸﻢ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺧﻴﺮﺍ ﻟﱢﻠﱠﺬﻳﻦ ﺃﹶﺣﺴﻨﻮﺍﹾ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺟﻨﺎﺕ ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻷَﻧﻬﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬـﺎ ﻭﺃﹶﺯﻭﺍﺝ ﻣ ﹶﻄﻬـﺮﺓﹲ
ﺣﺴﻨﺔﹲ ﻭﻟﹶﺪﺍﺭ ﺍﻵﺧﺮﺓ ﺧﻴﺮ ﻭﻟﹶﻨﹺﻌﻢ ﺩﺍﺭ ﺍﻟﹾﻤﺘﻘﲔ،(٢)ﻣﹶﺜﻞﹸ ﺍﻟﹾﺠﻨﺔ ﺍﻟﱠﺘﻲ ﻭﺭﹺﺿﻮﺍﻥﹲ ﻣﻦ ﺍﻟﻠﹼﻪ ﻭﺍﻟﻠﹼﻪ ﺑﺼﲑ ﺑﹺﺎﻟﹾﻌﺒﺎﺩ ﺍﻟﱠﺬﻳﻦ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺭﺑﻨﺎ ﺇﹺﻧﻨـﺎ ﺁﻣﻨـﺎ
ﻭﻋﺪ ﺍﻟﹾﻤﺘﻘﹸﻮﻥﹶ ﻓﻴﻬﺎ ﺃﹶﻧﻬﺎﺭ ﻣﻦ ﻣﺎﺀ ﻏﹶﻴﺮﹺ ﺁﺳﻦﹴ ﻭﺃﹶﻧﻬﺎﺭ ﻣﻦ ﻟﱠﺒﻦﹴ ﻟﱠﻢ ﻳﺘﻐﻴ ﺮ ﻓﹶﺎﻏﹾﻔﺮ ﻟﹶﻨﺎ ﺫﹸﻧﻮﺑﻨﺎ ﻭﻗﻨﺎ ﻋﺬﹶﺍﺏ ﺍﻟﻨﺎﺭﹺ ،(١)ﻭﻻ ﻧﻌﺪﻡ ﺍﻟﺼﻔﹶﺔ ﺍﻟﺘﺨﻠﱡﺺ ﻣﻦ
ﻃﹶﻌﻤﻪ ﻭﺃﹶﻧﻬﺎﺭ ﻣﻦ ﺧﻤﺮﹴ ﻟﱠﺬﱠﺓ ﻟﱢﻠﺸﺎﺭﹺﺑﹺﲔ ﻭﺃﹶﻧﻬﺎﺭ ﻣﻦ ﻋﺴﻞﹴ ﻣﺼﻔﻰ ﻭﻟﹶﻬﻢ ﺍﻟﺬﱡﻧﻮﺏ ﻭﺍﻟـﻤﻌﺎﺻﻲ ﰲ ﻛﻞﱢ ﺣﲔ ﻭﺍﻟﺪﻋﺎﺀ ﷲ ﺗﻌﺎﱃ ﺑﹺﺬﻟﻚ.
ﻓﻴﻬﺎ ﻣﻦ ﻛﹸﻞﱢ ﺍﻟﺜﱠﻤﺮﺍﺕ ﻭﻣﻐﻔﺮﺓﹲ ﻣﻦ ﺭﺑﻬﹺﻢ.(٣)
ﻭﻫﻜﹶﺬﺍ ،ﻓﹶﺈﹺﺫﺍ ﺫﹸﻛﺮﺕ ﺻﻔﺎﺕ ﺍﳌﺘﻘﲔ ﻛﺎﻥ ﻣﻨﻬﺎ ﺍﻟﺘﻮﺑـﺔ ﻣـﻦ
ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﻷَﻥﱠ ﻗﹶﺒﻮﻝ ﺍﻷَﻋﻤﺎﻝ ﰲ ﻧﹺﻬﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺍﳌﻌﺼﻴﺔ ،ﻭﺇﺫﺍ ﺫﹸﻛﺮﺕ ﺍﳉﻨﺔ ﻟﹶﻢ ﺗﻜﹸﻦ ﻟﻐﲑ ﺍﳌﺘﻘﲔ -ﻛﹶﻤﺎ ﺳﺒﻖ ﰲ ﺁﻳﺘﻲ
ﻣﻦ ﺍﳌﺘﻘﲔﺇﹺﻧﻤﺎ ﻳﺘﻘﹶﺒﻞﹸ ﺍﻟﻠﹼﻪ ﻣﻦ ﺍﻟﹾﻤﺘﻘﲔ ،(٤)ﻓﹶﻼﹶ ﻧﻌﺠﺐ ﺑﻌﺪ ﺫﻟـﻚ ﺁﻝ ﻋﻤﺮﺍﻥ ،-ﻭﻛﹶﻤﺎ ﻳﺘﺒﺎﺩﺭ ﻣﻦ ﺍﻵﻳﺎﺕ:ﺇﹺﻥﱠ ﺍﻟﹾﻤﺘﻘﲔ ﻓـﻲ ﻇﻠﹶـﺎﻝﹴ
ﺃﻥ ﻳﻮﺭﺛﻮﺍ ﺍﳉﻨﺔ ،ﻭﺗﺤﺼﺮ ﻓﻴﻬﻢ ﺩﻭﻥ ﻏﹶﲑﹺﻫﻢﺗﻠﹾﻚ ﺍﻟﹾﺠﻨﺔﹸ ﺍﻟﱠﺘﻲ ﻧﻮﺭﹺﺙﹸ ﻭﻋﻴﻮﻥ،(٢)ﺇﹺﻥﱠ ﺍﻟﹾﻤﺘﻘﲔ ﻓﻲ ﺟﻨﺎﺕ ﻭﻧﻬﺮﹴ،(٣)ﺇﹺﻥﱠ ﺍﻟﹾﻤﺘﻘﲔ ﻓـﻲ
ﻣﻦ ﻋﺒﺎﺩﻧﺎ ﻣﻦ ﻛﹶﺎﻥﹶ ﺗﻘﻴﺎ.(٥) ﺟﻨﺎﺕ ﻭﻧﻌﻴﻢﹴ،(٤)ﺇﹺﻥﱠ ﺍﻟﹾﻤﺘﻘﲔ ﻓﻲ ﺟﻨﺎﺕ ﻭﻋﻴﻮﻥ،(٥)ﺇﹺﻥﱠ ﺍﻟﹾﻤﺘﻘﲔ
ﻓﻲ ﻣﻘﹶﺎﻡﹴ ﺃﹶﻣﲔﹴ،(٦)ﺟﻨﺎﺕ ﻋﺪﻥ ﻳﺪﺧﻠﹸﻮﻧﻬﺎ ﺗﺠﺮﹺﻱ ﻣـﻦ ﺗﺤﺘﻬـﺎ
ﺣﻮﻟﹶﻬﺎ ﻭﺗﻨﺬﺭ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻊﹺ ﻟﹶﺎ ﺭﻳﺐ ﻓﻴﻪ ﻓﹶﺮﹺﻳﻖ ﻓﻲ ﺍﻟﹾﺠﻨﺔ ﻭﻓﹶﺮﹺﻳـﻖ ﻓـﻲ ﻭﺇﹺﺫﹶﺍ ﻭﻓﱢﻘﹾﻨﺎ ﻟﺈﹺﺩﺭﺍﻙ ﻫﺬﺍ ﺍﻷﻣﺮ؛ ﺃﹶﻣﻜﻦ ﻟﹶﻨﺎ ﺃﻥ ﻧﻌﺮﹺﺿﻪ ﺃﻳﻀﺎﹰ ﻣـﻦ
ﺍﻟﺴﻌﲑ ،(١)ﺗﺬﻛﺮ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﹶﺔ ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺍﳊﺎﺻﺮﺓ؛ ﻓﹶﻜﹶﺄﻧﻤﺎ ﻟﹶﻴﺲ ﺟﹺﻬﺔ ﺃﹸﺧﺮﻯ ،ﻭﻫﻲ ﺟﹺﻬﺔ ﺍﻹِﻧﺬﺍﺭ ﻭﺍﻟﺘﺒﺸﲑ ،ﻟﻨﺘﺴﺎﺀَﻝ ﺃﻳﻀﺎﹰ :ﺍﻟﺈﻧـﺬﺍﺭ
ﰲ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻏﹶﲑ ﺍﻹِﻧﺬﹶﺍﺭ. ﻟﻤﻦ؟ ،ﻭﺍﻟﺘﺒﺸﲑ ﻟﻤﻦ؟ ﻭﻛﻴﻒ ﻋـﺮﺽ ﺍﻟﻘﹸـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﳍﹶـﺬﻳﻦ
ﺍﻟـﻤﺼﻄﻠﺤﲔ؟ ﻭﻣﺎ ﺳﺮ ﺗﻐﻠﻴﺐ ﺍﻹِﻧﺬﺍﺭ ﻋﻠﻰ ﺍﻟﺘﺒﺸـﲑ ﰲ ﻛﺎﻣـﻞ
ﻭﻣﻦ ﺃﻫﻢ ﻭﻇﺎﺋﻒ ﺍﻟﺮﺳﻮﻝ ﺍﻹِﻧﺬﹶﺍﺭ ،ﻛﹶﻤﺎ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ
ﺍﻟﻘﹸﺮﺁﻥ؟.
ﺍﻟﻜﹶﺮﳝﺔ ﺍﻟﺘﻲ ﺧﻮﻃﺐ ﺎ ﻓﹶﻠﹶﻌﻠﱠﻚ ﺗﺎﺭﹺﻙ ﺑﻌﺾ ﻣﺎ ﻳﻮﺣﻰ ﺇﹺﻟﹶﻴـﻚ
ﻭﺿﺂﺋﻖ ﺑﹺﻪ ﺻﺪﺭﻙ ﺃﹶﻥ ﻳﻘﹸﻮﻟﹸﻮﺍﹾ ﻟﹶﻮﻻﹶ ﺃﹸﻧﺰﹺﻝﹶ ﻋﻠﹶﻴﻪ ﻛﹶﻨﺰ ﺃﹶﻭ ﺟﺎﺀ ﻣﻌﻪ ﻣﻠﹶ
ﻚ *****
ﺇﹺﻧﻤﺎ ﺃﹶﻧﺖ ﻧﺬﻳﺮ ﻭﺍﻟﻠﹼﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻭﻛﻴﻞﹲ ،(٢)ﻭﻛﹶﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ
-٢ﺑﲔ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﺘﺒﺸﲑ:
ﺍﻟﻜﹶﺮﳝﺔ ﺍﻟﺘﻲ ﻳﻠﹶﻘﱠﻦ ﻓﻴﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺟﻮﺍﺏ ﺍﻗﺘﺮﺍﺡ ﻧﺰﻭﻝ ﺁﻳﺎﺕﻭﻗﹶﺎﻟﹸﻮﺍ
ﻟﹶﻮﻟﹶﺎ ﺃﹸﻧﺰﹺﻝﹶ ﻋﻠﹶﻴﻪ ﺁﻳﺎﺕ ﻣﻦ ﺭﺑﻪ ﻗﹸﻞﹾ ﺇﹺﻧﻤﺎ ﺍﻟﹾﺂﻳﺎﺕ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻭﺇﹺﻧﻤﺎ ﺃﹶﻧﺎ ﻧﺬﻳ ﺮ ﻣﻦ ﺃﻫﻢ ﻭﻇﺎﺋﻒ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﹶﺮﹺﱘ ﺍﻹِﻧﺬﺍﺭﻗﹸﻞﹾ ﺃﹶﻱ ﺷﻲﺀٍ ﺃﹶﻛﹾﺒـ ﺮ
ﻣﺒﹺﲔ ،(٣)ﻭﻫﻜﺬﺍ ﰲ ﻛﹶﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﻟﹶﻢ ﻧﺘﻌﺮﺽ ﻟﹶﻬﺎ ﻫﻨﺎ ،ﻭﻛﻠﱡﻬـﺎ ﺷﻬﺎﺩﺓﹰ ﻗﹸﻞﹺ ﺍﻟﻠﹼﻪ ﺷﻬﹺﻴﺪ ﺑﹺﻴﻨﹺﻲ ﻭﺑﻴﻨﻜﹸﻢ ﻭﺃﹸﻭﺣﻲ ﺇﹺﻟﹶﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻷُﻧﺬﺭﻛﹸﻢ
ﺗﻨﺒﻬﻪ ﺇﱃ َﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﻭﻛﺄﻧﻪ ﱂ ﻳﺒﻌﺚ ﺑﹺﻐﲑﻫﺎ. ﺑﹺﻪ ﻭﻣﻦ ﺑﻠﹶﻎﹶ ،(١)ﻭﰲ ﺁﻳﺔ ﺃﹸﺧﺮﻯﻭﻫـﺬﹶﺍ ﻛﺘﺎﺏ ﺃﹶﻧﺰﻟﹾﻨـﺎﻩ ﻣﺒـﺎﺭ ﻙ
ﻣﺼﺪﻕ ﺍﻟﱠﺬﻱ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﻟﺘﻨﺬﺭ ﺃﹸﻡ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻣﻦ ﺣﻮﻟﹶﻬﺎ ﻭﺍﻟﱠﺬﻳﻦ ﻳﺆﻣﻨﻮﻥﹶ
ﻭﺃﹶﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻧﺠﹺﺪ ﺃﻥﱠ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﻳﻄﻠـﻖ ﻋﻠـﻰ
ﺑﹺﺎﻵﺧﺮﺓ ﻳﺆﻣﻨﻮﻥﹶ ﺑﹺﻪ ﻭﻫﻢ ﻋﻠﹶـﻰ ﺻـﻼﹶﺗﻬﹺﻢ ﻳﺤـﺎﻓﻈﹸﻮﻥﹶ ،(٢)ﻭﰲ
ﺍﻟـﻤﺮﺳﻠﲔ -ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﺍﺳﻢ "ﻧﺬﻳﺮ" ﻛﻤﺎ ﰲ ﻫـﺬﻩ
ﺃﹸﺧﺮﻯﻭﻛﹶﺬﹶﻟﻚ ﺃﹶﻭﺣﻴﻨﺎ ﺇﹺﻟﹶﻴﻚ ﻗﹸﺮﺁﻧﺎ ﻋﺮﺑﹺﻴﺎ ﻟﱢﺘﻨﺬﺭ ﺃﹸﻡ ﺍﻟﹾﻘﹸـﺮﻯ ﻭﻣـﻦ
(١ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ،ﺍﻵﻳﺔ .٧
(٢ﺳﻮﺭﺓ ﻫﻮﺩ ،ﺍﻵﻳﺔ .١٢ (١ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻵﻳﺔ .١٩
(٣ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﺍﻵﻳﺔ .٥٠ (٢ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻵﻳﺔ .٩٢
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻳﺄﹾﺗﻴﻬﹺﻢ ﺍﻟﹾﻌﺬﹶﺍﺏ ،(١)ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺘﻮﻃﺌﹶـﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ:ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻓﻲ ﻗﹶﺮﻳﺔ ﻣﻦ ﻧﺬﻳﺮﹴ ﺇﹺﻟﱠﺎ ﻗﹶﺎﻝﹶ ﻣﺘﺮﻓﹸﻮﻫﺎ ﺇﹺﻧﺎ ﺑﹺﻤﺎ
ﻫﻮ :ﻣﺘﻰ ﻳﻜﻮﻥ ﺍﻟﺘﺒﺸﲑ ﻭﻟﻤﻦ؟. ﺃﹸﺭﺳﻠﹾﺘﻢ ﺑﹺﻪ ﻛﹶﺎﻓﺮﻭﻥﹶ ،(١)ﻭﻏﺪﺍﹰ ﺃﹶﻫﻞﹸ ﺍﻟﻨﺎﺭﻭﻫﻢ ﻳﺼﻄﹶﺮﹺﺧﻮﻥﹶ ﻓﻴﻬـﺎ
ﺭﺑﻨﺎ ﺃﹶﺧﺮﹺﺟﻨﺎ ﻧﻌﻤﻞﹾ ﺻﺎﻟﺤﺎ ﻏﹶﻴﺮ ﺍﻟﱠﺬﻱ ﻛﹸﻨﺎ ﻧﻌﻤﻞﹸ (٢)ﻳﺠﺎﺏ ﻟﹶﻬـﻢ:
ﻭﺍﳉﹶﻮﺍﺏ :ﻓﹶﻤﺎﺩﺍﻡ ﺃﻥﱠ ﻣﻦ ﺃﹸﻭﻟﹶﻰ ﻭﻇﺎﺋﻒ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺮﺳـﻞ -
ﺃﹶﻭﻟﹶﻢ ﻧﻌﻤﺮﻛﹸﻢ ﻣﺎ ﻳﺘﺬﹶﻛﱠﺮ ﻓﻴﻪ ﻣﻦ ﺗﺬﹶﻛﱠﺮ ﻭﺟﺎﺀﻛﹸﻢ ﺍﻟﻨﺬﻳﺮ ﻓﹶﺬﹸﻭﻗﹸﻮﺍ ﻓﹶﻤﺎ
ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﺍﻹِﻧﺬﺍﺭ -ﻛﹶﻤﺎ ﻣﺮ ،-ﻭﺍﻹِﻧﺬﺍﺭ ﻟﻠﻌﺎﻟﹶﻤﲔ ﺃﻱ
ﻟﻠﻈﱠﺎﻟﻤﲔ ﻣﻦ ﻧﺼﲑﹴ.(٣)
ﻟﻠﻨﺎﺱ ﺟﻤﻴﻌﺎﹰ ،ﻓﻤﻦ ﺍﻟﻄﱠﺒﻌﻲ ﺃﹶﻥ ﻻﱠ ﻳﺘﺼﻮﺭ ﺍﻟﺘﺒﺸﲑ ﻟﻐﲑ ﻣﻦ ﺍﺳﺘﻔﺎﺩ ﻣﻦ
ﺍﻹِﻧﺬﺍﺭﻓﹶﻤﻦ ﺯﺣﺰﹺﺡ ﻋﻦﹺ ﺍﻟﻨﺎﺭﹺ ﻭﺃﹸﺩ ﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ ﻓﹶﻘﹶﺪ ﻓﹶﺎﺯ ﻭﻣﺎ ﺍﻟﹾﺤﻴـﺎ ﹸﺓ ﻭﺑﻴﺎﻥ ﻭﻇﻴﻔﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ -ﻋﻠﻴﻬﻢ ﺍﻟﺼـﻼﺓ
ﺍﻟﺪﻧﻴﺎ ﺇﹺﻻﱠ ﻣﺘﺎﻉ ﺍﻟﹾﻐﺮﻭﺭﹺ ،(٢)ﻭﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻹِﻧﺬﺍﺭ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺴﻼﻡ -ﺬﻩ ﺍﻟﺼﻴﻎ ﺍﻟﻘﹶﻮﹺﻳﺔ ﻳﻮﺣﻲ ﺃﻥﱠ ﺍﻷَﺻﻞ ﰲ ﺍﻟـﺪﻋﻮﺓ ﻫـﻮ
ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻜﻮﻥ ﰲ ﻣﻘﺎﺑﹺﻞ ﺫﻟﻚ ﺑﹺﺎﻟﻀﺮﻭﺭﺓ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳉﻨﺔ، ﺍﻹِﻧﺬﺍﺭ ،ﻭﺍﻹِﻧﺬﺍﺭ ﻟﻠﻨﺎﺱ ﺟﻤﻴﻌﺎﹰ ،ﻓﹶﻔﻲ ﻣﻄﻠﹶﻊ ﺳﻮﺭﺓ ﺍﻟﻔﹸﺮﻗﺎﻥ:ﺗﺒـﺎﺭﻙ
ﺫﻟﻚ ﺃﻧﻪ ﻳﺘﺼﻮﺭ ﺃﻥﱠ ﻣﻦ ﺍﺗﻘﻰ ﺍﻟﻨﺎﺭ ﺑﹺﺄﻋﻤﺎﻟﻪ -ﻭﻗﺪ ﺳﺒﻖ ﺷﺮﺡ ﻣﻌـﲎ ﺍﻟﱠﺬﻱ ﻧﺰﻝﹶ ﺍﻟﹾﻔﹸﺮﻗﹶﺎﻥﹶ ﻋﻠﹶﻰ ﻋﺒﺪﻩ ﻟﻴﻜﹸﻮﻥﹶ ﻟﻠﹾﻌﺎﻟﹶﻤﲔ ﻧﺬﻳﺮﺍ ،(٤)ﻭﻻﹶ ﻳﻜﻮﻥ
ﺍﻟﺘﻘﻮﻯ -ﻳﻜﻮﻥ ﻣﺆﻫﻼﹰ -ﺑﹺﻤﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ -ﻟﺪﺧﻮﻝ ﺍﳉﻨﺔ ،ﻏﹶﲑ ﺃﻧﻪ ﺍﻹِﻧﺬﺍﺭ ﺇﻻ ﻣﻦ ﺷﻲﺀ ﻛﹶﺮﹺﻳﻪ ﻟﻠﻨﻔﺲﹺ ﺳﻲﺀ ﺍﻟﻌﺎﻗﺒﺔ:ﻭﺃﹶﻧﺬﺭﹺ ﺍﻟﻨﺎﺱ ﻳـﻮﻡ
ﻟﹶَﻮ ﻋﻤﻞ ﻋﻤﻞ ﺃﹶﻫﻞ ﺍﳉﻨﺔ ،ﻟﹶﻜﻦ ﺩﻭﻥ ﺍﺣﺘﺮﺍﺯ ﻣﻦ ﻋﻤﻞ ﺃﹶﻫﻞ ﺍﻟﻨـﺎﺭ ﻻ
ﻳﻜﻮﻥ ﻣﺆﻫﻼﹰ ﻟﺪﺧﻮﻝ ﺍﳉﻨﺔ ،ﻓﹶﻤﻦ ﻫﻨﺎ ﻧﻔﻬﻢ ﺳﺮ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻹﻧﺬﺍﺭ
ﻭﻇﻴﻔﹶﺔﹰ ﻟﻠﻘﹸﺮﺁﻥ ﰲ ﻛﺜﲑﹴ ﻣﻦ ﺍﻵﻳﺎﺕ ،ﻭﻟﻤﺎﺫﺍ ﻻﹶ ﻧﻜﺎﺩ ﻧﺠﹺـﺪ ﺁﻳـﺔ ﰲ
ﺍﻟﻘﹸﺮﺁﻥ ﺗﺠﻌﻞ ﻣﻦ ﻭﻇﻴﻔﺔ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﹶﺮﱘ ﺃﻭ ﺭﺳﻞ ﺍﷲ ﺍﻟﻜﺮﺍﻡ –ﻋﻠﻴﻬﻢ (١ﺳﻮﺭﺓ ﺳﺒﺄ ،ﺍﻵﻳﺔ .٣٤
(٢ﺳﻮﺭﺓ ﻓﺎﻃﺮ ،ﺍﻵﻳﺔ .٣٧
(١ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ،ﺍﻵﻳﺔ .٤٤ (٣ﺳﻮﺭﺓ ﻓﺎﻃﺮ ،ﺍﻵﻳﺔ .٣٧
(٢ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ،ﺍﻵﻳﺔ .١٨٥ (٤ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ،ﺍﻵﻳﺔ .١
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺑﹺﺮﹺﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﰲ ﺍﻟـﻤﻘﺎﺑﻞ ﺧﻀﻮﻉ ﺗﺎﻡ ﻟﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻣـﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﺍﻟﺘﺒﺸﲑ ﺩﻭﻥ ﺍﻗﺘﺮﺍﻥ ﺑﹺﺎﻹﻧﺬﺍﺭ ،ﺇﺫﹶﺍ ﱂ ﻳﻨﻔﹶﺮﹺﺩ ﻟﻔـﻆ
ﻛﺎﻥ ﻫﺬﺍ ﺩﺃﹾﺑﻪ ﺣﻖ ﻟﹶﻪ ﺍﻟﺘﺒﺸﲑﻭﺍﻟﱠﺬﻳﻦ ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ ﺃﹶﻥ ﻳﻌﺒﺪﻭﻫﺎ ﺍﻹِﻧﺬﺍﺭ.
ﻭﺃﹶﻧﺎﺑﻮﺍ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻟﹶﻬﻢ ﺍﻟﹾﺒﺸﺮﻯ ﻓﹶﺒﺸﺮ ﻋﺒﺎﺩ ﺍﻟﱠﺬﻳﻦ ﻳﺴـﺘﻤﻌﻮﻥﹶ ﺍﻟﹾﻘﹶـﻮﻝﹶ
ﻭﺗﺒﺸﲑ ﻣﻦ ﺍﺳﺘﻔﹶﺎﺩ ﻣﻦ ﺍﻹﻧﺬﺍﺭ ﻭﻋﻤﻞ ﺑﹺﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻗﹶﺪ ﺟﺎﺀ ﰲ
ﻓﹶﻴﺘﺒﹺﻌﻮﻥﹶ ﺃﹶﺣﺴﻨﻪ ﺃﹸﻭﻟﹶﺌﻚ ﺍﻟﱠﺬﻳﻦ ﻫﺪﺍﻫﻢ ﺍﻟﻠﱠﻪ ﻭﺃﹸﻭﻟﹶﺌـﻚ ﻫـﻢ ﺃﹸﻭﻟﹸـﻮﺍ
ﺁﻳﺎﺕ ،ﻓﹶﻔﻲ ﺳﻴﺎﻕ ﺇﻧﺬﺍﺭ ﻣﻦ ﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ،ﻳﻠﹾﻔﹶﺖ ﺍﻧﺘﺒﺎﻩ ﺍﻟﺮﺳﻮﻝ
ﺍﻟﹾﺄﹶﻟﹾﺒﺎﺏﹺ.(١)
ﺇﱃ ﺻﻔﺔ ﺍﻟـﻤﻨﺘﻔﻊ ﺑﹺﻪ ،ﻭﺍﻵﻳﺔ:ﻭﺳﻮﺍﺀ ﻋﻠﹶﻴﻬﹺﻢ ﺃﹶﺃﹶﻧـﺬﹶﺭﺗﻬﻢ ﺃﹶﻡ ﻟﹶـﻢ
ﻭﻗﹶﺪ ﺟﺎﺀ ﰲ ﺗﻌﺒﲑ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺎ ﻳﺸﻌﺮ ﻛﹶـﺄﹶﻥﱠ ﺍﳌﻘﺼـﻮﺩ ﺗﻨﺬﺭﻫﻢ ﻻﹶ ﻳﺆﻣﻨﻮﻥﹶ ﺇﹺﻧﻤﺎ ﺗﻨﺬﺭ ﻣﻦﹺ ﺍﺗﺒﻊ ﺍﻟـﺬﱢﻛﹾﺮ ﻭﺧﺸـﻲ ﺍﻟـﺮﺣﻤﻦ
ﺑﹺﺎﻹﻧﺬﺍﺭ ﺃﹸﻭﻟﺌﻚ ﻓﹶﺤﺴﺐﻭﺃﹶﻧﺬﺭ ﺑﹺﻪ ﺍﻟﱠﺬﻳﻦ ﻳﺨﺎﻓﹸﻮﻥﹶ ﺃﹶﻥ ﻳﺤﺸﺮﻭﺍﹾ ﺇﹺﻟﹶـﻰ ﺑﹺﺎﻟﹾﻐﻴﺐﹺ ﻓﹶﺒﺸﺮﻩ ﺑﹺﻤﻐﻔﺮﺓ ﻭﺃﹶﺟﺮﹴ ﻛﹶﺮﹺﱘﹴ ،(١)ﻓﺎﻟﺘﺒﺸﲑ ﺑﺸﺮﻯ ﻟﻤﻦ ﻟﹶﻢ ﻳﺘﺒﹺﻊ
ﺭﺑﻬﹺﻢ ﻟﹶﻴﺲ ﻟﹶﻬﻢ ﻣﻦ ﺩﻭﻧﹺﻪ ﻭﻟﻲ ﻭﻻﹶ ﺷﻔﻴﻊ ﻟﱠﻌﻠﱠﻬﻢ ﻳﺘﻘﹸﻮﻥﹶ ،(٢)ﻏﹶﲑ ﺃﻥﱠ ﻏﲑ ﺍﻟﺬﱢﻛﺮ ﻭﻟﹶﻢ ﻳﺨﺶ ﻏﹶﲑ ﺍﻟﺮﲪﻦ ،ﻭﰲ ﻣﻄﻠﹶﻊ ﺳﻮﺭﺓ ﺍﻟﻜﹶﻬﻒ ﻧﺘﻠـﻮ
ﺍﻹِﻧﺬﺍﺭ -ﻛﹶﻤﺎ ﻫﻮ ﻭﺍﺿﺢ -ﻳﻜﻮﻥ ﺩﺍﺋﻤﺎﹰ ﻟﻠﻜﺎﻓﱠﺔ ﻭﺍﻟـﻤﻨﺘﻔﻊ ﺑﹺﻪ ﺃﹸﻭﻟﺌﻚ ﺠﻌﻞ ﻟﱠﻪ ﻋﻮﺟﺎ
ﺍﻵﻳﺔﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻝﹶ ﻋﻠﹶﻰ ﻋﺒﺪﻩ ﺍﻟﹾﻜﺘﺎﺏ ﻭﻟﹶﻢ ﻳ
ﻓﹶﻘﻂ ،ﻭﺣﺼﺮ ﺍﻟﺎﻧﺘﻔﺎﻉ ﻓﻴﻤﻦ ﻛﺎﻧﺖ ﺻﻔﹶﺘﻪ ﺍﳋﹶﻮﻑ ﻣـﻦ ﺍﳊﹶﺸـﺮ، ﻗﹶﻴﻤﺎ ﻟﱢﻴﻨﺬﺭ ﺑﺄﹾﺳﺎ ﺷﺪﻳﺪ ﻣﻦ ﻟﱠﺪﻧﻪ ﻭﻳﺒﺸﺮ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﺍﻟﱠـﺬﻳﻦ ﻳﻌﻤﻠﹸـﻮﻥﹶ
ﻭﺍﻟـﺨﺸﻴﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻧﺘﻠﹸﻮﻩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ :ﺇﹺﻧﻤﺎ ﺗﻨـﺬﺭ ﺍﻟﺼﺎﻟﺤﺎﺕ ﺃﹶﻥﱠ ﻟﹶﻬﻢ ﺃﹶﺟﺮﺍ ﺣﺴﻨﺎ (٢)ﺍﻹِﻧﺬﺍﺭ ﻣﻦ ﺍﻟﺒﺄﺱ ﺍﻟﺸـﺪﻳﺪ ﻻ
ﺍﻟﱠﺬﻳﻦ ﻳﺨﺸﻮﻥﹶ ﺭﺑﻬﻢ ﺑﹺﺎﻟﻐﻴﺐﹺ ﻭﺃﹶﻗﹶﺎﻣﻮﺍ ﺍﻟﺼﻠﹶﺎﺓﹶ ﻭﻣﻦ ﺗﺰﻛﱠـﻰ ﻓﹶﺈﹺﻧﻤـﺎ ﻳﺨﺺ ﺑﹺﻪ ﺃﹶﺣﺪ ﺩﻭﻥ ﺃﹶﺣﺪ ،ﻟﹶﻜﻦ ﻻﹶ ﻳﺴﺘﺠﻴﺐ ﻏﹶﲑ ﻣﻦ ﺍﺧﺘﺎﺭ ﻟﻨﻔﺴِـﻪ
ﻳﺘ ﺰﻛﱠﻰ ﻟﻨﻔﹾﺴِﻪ ﻭﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﺍﻟﹾﻤﺼﲑ.(٣) ﳊﺴـﻦ،ﺍﻹِﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻓﹶﻬﺆﻻﺀ ﻓﹶﻘﹶﻂ ﻫﻢ ﻣﻦ ﻳﺒﺸﺮ ﺑﹺﺎﻷﺟﺮﹺ ﺍ ﹶ
ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻄﱠﺎﻏﻮﺕ ﺍﺟﺘﻨﺎﺏ ﻟﻠﺨﻀﻮﻉ ﻟﺄﻱ ﺗﻮﺟﹺﻴﻪ ﺃﹶﺭﺿﻲ ﻟﹶﻢ ﻳﺤﻆ
(١ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ،ﺍﻵﻳﺔ .١٧
(٢ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﺍﻵﻳﺔ .٥١ (١ﺳﻮﺭﺓ ﻳﺲ ،ﺍﻵﻳﺔ .١٠
(٣ﺳﻮﺭﺓ ﻓﺎﻃﺮ ،ﺍﻵﻳﺔ .١٨ (٢ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ،ﺍﻵﻳﺔ .١
90 89
ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺁﻳﺔ ﺃﹸﺧﺮﻯ ﻭﻣﻊ ﺻـﻔﹶﺎﺕ ﻟﻠﻤـﺆﻣﻨﹺﲔ ﺟﺎﻣﻌـﺔ ﺗﺨـﺘﻢ ﺑﹺﺎﻟﺘﺒﺸـﲑ ﻭﻫﺬﻩ ﺟﻤﻠﺔ ﺁﻳﺎﺕ ﺗﺆﻛﱢﺪ ﺃﻥﱠ ﺍﻟﺘﺒﺸﲑ ﻟﻠﻤﺆﻣﻦ ﻓﹶﺤﺴﺐ ..ﺗﺤﺪﺩ
)(١
ﻟﹶﻬﻢ:ﺍﻟﺘﺎﺋﺒﻮﻥﹶ ﺍﻟﹾﻌﺎﺑﹺﺪﻭﻥﹶ ﺍﻟﹾﺤﺎﻣﺪﻭﻥﹶ ﺍﻟﺴﺎﺋﺤﻮﻥﹶ ﺍﻟﺮﺍﻛﻌﻮﻥﹶ ﺍﻟﺴﺎﺟﹺﺪﻭﻥﹶ ﻭﻇﻴﻔﺔ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﺮﱘ:ﺇﹺﻥﱠ ﻫـﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻳﹺﻬﺪﻱ ﻟﻠﱠﺘﻲ ﻫﻲ ﺃﹶﻗﹾﻮﻡ
ﺍﻵﻣﺮﻭﻥﹶ ﺑﹺﺎﻟﹾﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻮﻥﹶ ﻋﻦﹺ ﺍﻟﹾﻤﻨﻜﹶﺮﹺ ﻭﺍﻟﹾﺤﺎﻓﻈﹸﻮﻥﹶ ﻟﺤﺪﻭﺩ ﺍﻟﻠﹼـﻪ ﻭﻳﻜﻮﻥ ﻣﻨﻬﺎ:ﻭﻳﺒﺸﺮ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﺍﻟﱠﺬﻳﻦ ﻳﻌﻤﻠﹸﻮﻥﹶ ﺍﻟﺼﺎﻟﺤﺎﺕ ﺃﹶﻥﱠ ﻟﹶﻬـﻢ
ﻭﺑﺸﺮﹺ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ (١)ﻭﰲ ﺁﻳﺔ ﺃﹸﺧﺮﻯ ﻭﻣﻊ ﺫﻛﹾﺮ ﺑﻌﺾ ﺍﳉﹶﺰﺍﺀ ﺍﻟـﻤﻌ ﺪ ﺃﹶﺟﺮﺍ ﻛﹶﺒﹺﲑﺍ ﻭﺃﹶﻥﱠ ﺍﻟﱠﺬﻳﻦ ﻻﹶ ﻳﺆﻣﻨﻮﻥﹶ ﺑﹺﺎﻵﺧﺮﺓ ﺃﹶﻋﺘـﺪﻧﺎ ﻟﹶﻬـﻢ ﻋـﺬﹶﺍﺑﺎ
ﻟﹶﻬﻢ ﰲ ﺍﳉﻨﺔ:ﻭﺑﺸﺮﹺ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻭﻋﻤﻠﹸﻮﺍﹾ ﺍﻟﺼﺎﻟﺤﺎﺕ ﺃﹶﻥﱠ ﻟﹶﻬﻢ ﺟﻨﺎﺕ ﺃﹶﻟﻴﻤﺎ.(٢)
ﺗﺠﺮﹺﻱ ﻣﻦ ﺗﺤﺘﻬﺎ ﺍﻷَﻧﻬﺎﺭ ﻛﹸﻠﱠﻤﺎ ﺭﺯﹺﻗﹸﻮﺍﹾ ﻣﻨﻬﺎ ﻣﻦ ﺛﹶﻤﺮﺓ ﺭﺯﻗـﺎﹰ ﻗﹶـﺎﻟﹸﻮﹾﺍ
ﻭﺑﻌﺪ ﺗﻔﺼﻴﻞ ﰲ ﺑﻌﺾ ﻣﻬﺎﻡ ﺍﻟﺮﺳﻮﻝ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ:ﻳﺎ ﺃﹶﻳﻬﺎ
ﻫـﺬﹶﺍ ﺍﻟﱠﺬﻱ ﺭﺯﹺﻗﹾﻨﺎ ﻣﻦ ﻗﹶﺒﻞﹸ ﻭﺃﹸﺗﻮﺍﹾ ﺑﹺﻪ ﻣﺘﺸﺎﺑﹺﻬﺎﹰ ﻭﻟﹶﻬـﻢ ﻓﻴﻬـﺎ ﺃﹶﺯﻭﺍﺝ
ﺍﻟﻨﺒﹺﻲ ﺇﹺﻧﺎ ﺃﹶﺭﺳﻠﹾﻨﺎﻙ ﺷﺎﻫﺪﺍ ﻭﻣﺒﺸﺮﺍ ﻭﻧﺬﻳﺮﺍ ﻭﺩﺍﻋﻴﺎ ﺇﹺﻟﹶـﻰ ﺍﻟﻠﱠـﻪ ﺑﹺﺈﹺﺫﹾﻧﹺـﻪ
ﻣﻄﹶﻬﺮﺓﹲ ﻭﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥﹶ (٢)ﻭﻫﻜﹶﺬﺍ ﻓﹶﻜﹸﻞﹼ ﺧﲑ ﺃﹸﺧﺮﻭﹺﻱ ﻣﺮﻏﱠـ ﹴ
ﺐ
ﻭﺳﺮﺍﺟﺎ ﻣﻨﹺﲑﺍ (٣)ﻳﺄﰐ ﺍﻟﺘﻌﻘﻴﺐ:ﻭﺑﺸﺮﹺ ﺍﻟﹾﻤﺆﻣﻨﹺﲔ ﺑﹺﺄﹶﻥﱠ ﻟﹶﻬﻢ ﻣﻦ ﺍﻟﻠﱠﻪ
ﻓﻴﻪ ﰲ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﹺﻧﻤﺎ ﻳﺼﺮﻑ ﺇﹺﻟﹶﻴﻬﹺﻢ -ﻭﺇﻥ ﺭﻏﺐ ﻓﻴﻪ ﺍﳉﻤﻴـﻊ-
ﻓﹶﻀﻠﹰﺎ ﻛﹶﺒﹺﲑﺍ ،(٤)ﻭﰲ ﺁﻳﺔ ﺃﹸﺧﺮﻯ ﻣﻊ ﺻﻔﹶﺔ ﺍﻹِﺧﺒﺎﺕ ﻭﻣﺎ ﺗﻘﹾﺘﻀـﻴﻪ:
ﻟﻜﻦ ﻳﺤﻈﹶﻰ ﺑﹺﻪ ﺃﹸﻭﻟﺌﻚ ﻟﻤﺎ ﺍﺧﺘﺎﺭﻭﺍ ﻟﺄﻧﻔﹸﺴﻬﻢ ﺑﹺﺄﹶﻥ ﻭﻗﹶﻮﻫﺎ ﺷﺮ ﺍﳌﻌﺼﻴﺔ
ﻭﺑﺸﺮﹺ ﺍﻟﹾﻤﺨﺒﹺﺘﲔ ﺍﻟﱠﺬﻳﻦ ﺇﹺﺫﹶﺍ ﺫﹸﻛﺮ ﺍﻟﻠﱠﻪ ﻭﺟﹺﻠﹶﺖ ﻗﹸﻠﹸﻮﺑﻬﻢ ﻭﺍﻟﺼـﺎﺑﹺﺮﹺﻳﻦ
ﻓﺎﺳﺘﻘﹶﺎﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻄﱠﺮﻳﻘﹶﺔ.
ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺻﺎﺑﻬﻢ ﻭﺍﻟﹾﻤﻘﻴﻤﻲ ﺍﻟﺼﻠﹶﺎﺓ ﻭﻣﻤﺎ ﺭﺯﻗﹾﻨﺎﻫﻢ ﻳﻨﻔﻘﹸﻮﻥﹶ ،(٥)ﻭﰲ
ﻓﹶﻤﻤﺎ ﺳﺒﻖ ﻧﺼﻞ ﺇﹺﱃ ﻧﺘﻴﹺﺠﺔ :ﺃﻥﹼ ﺍﻷَﺻﻞ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﻹِﻧﺬﹶﺍﺭ ﻣﻦ
ﻋﺬﺍﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﺬﻩ ﺩﻋﻮﺓ ﻋﺎﻣﺔ ﻻﹶ ﻳﺨﺺ ﺑﹺﻬﺎ ﺃﺣﺪ ﺩﻭﻥ ﺃﺣـﺪ (١ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ،ﺍﻵﻳﺔ .٩
ﻣﻦ ﻣﺆﻣﻦﹴ ﻭﻛﺎﻓﺮﹴ ﺛﹸـﻢ ﻻﹶ ﻳﺴـﺘﺤﻖ ﺍﻟﺘﺒﺸـﲑ ﻏﹶـﲑ ﺍﻟــﻤﺆﻣﻦ (٢ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ،ﺍﻵﻳﺔ .٩
(٣ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ،ﺍﻵﻳﺔ .٤٦
(١ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ،ﺍﻵﻳﺔ .١١٢ (٤ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ،ﺍﻵﻳﺔ .٤٧
(٢ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .٢٥ (٥ﺳﻮﺭﺓ ﺍﳊﺞ ،ﺍﻵﻳﺔ .٣٤
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻭﺍﻵﻳﺎﺕ ﰲ ﺍﻷﻧﻔﺲ ﻭﺍﻵﻓﺎﻕ ،ﻭﻭﻋﻆ ﺑﻘﺼﺺ ﺍﻷﻭﻟـﲔ ،ﻭﻭﻋـﺪ ﺍﻟـﻤﺘﻘﻲ:ﻓﹶﺈﹺﻧﻤﺎ ﻳﺴﺮﻧﺎﻩ ﺑﹺﻠﺴﺎﻧﹺﻚ ﻟﺘﺒﺸﺮ ﺑﹺﻪ ﺍﻟﹾﻤﺘﻘﲔ ﻭﺗﻨﺬﺭ ﺑﹺﻪ ﻗﹶﻮﻣـﺎ
ﺑﺎﳉﻨﺎﻥ ﻭﺍﻟﺮﲪﺎﺕ... ﻟﱡﺪﺍ (١)ﻭﺑﹺﻬﺬﺍ ﺗﺮﺑﻂ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺒﺸﲑ ﻭﺍﻹِﻧﺬﺍﺭ ﺑﹺﻤﺎ ﺳﺒﻖ ﻣﻦ ﺍﳊﹶـﺪﻳﺚ
ﻋﻦ ﺍﻟﺘﻘﹾﻮﻯ ﻭﺍﻟـﻤﺘﻘﲔ.
ﻗﹸﻞﹾ ﻧﺰﻟﹶﻪ ﺭﻭﺡ ﺍﻟﹾﻘﹸﺪﺱﹺ ﻣﻦ ﺭﺑﻚ ﺑﹺﺎﻟﹾﺤﻖ ﻟﻴﺜﹶﺒﺖ ﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍﹾ
)(١
ﻭﻫﺪﻯ ﻭﺑﺸﺮﻯ ﻟﻠﹾﻤﺴﻠﻤﲔ ﻫﺬﺍ ،ﻭﺇﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻨﻮﺭﹺ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺬﻛﹼﺮ ﺑﻪ ﻳﺮﺗﻜﺰ ﺃﺳﺎﺳـﺎ
ﻋﻠﻰ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻮﻋﻴﺪ ،ﻭﻻ ﻳﺘﺄﺗﻰ ﻫـﺬﺍ ﺍﻷﺧـﲑ ﺇﻻ ﺑﺎﻟﺘﺼـﻮﺭ
ﺍﻟﺼﺤﻴﺢ ﻟﻘﺎﻧﻮﻥ ﺍﳉﺰﺍﺀ ﻭﺍﺟﺘﺜﺎﺙ ﻣﺎ ﻳﻠﻘﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻷﻣـﺎﱐ ،
ﻓﹶﺬﹶﻛﱢﺮ ﺑﹺﺎﻟﹾﻘﹸﺮﺁﻥ ﻣﻦ ﻳﺨﺎﻑ ﻭﻋﻴﺪ (٢)ﺳﻴﺬﱠﻛﱠﺮ ﻣﻦ ﻳﺨﺸﻰ.(٤)(٣)
ﻏﹶﲑ ﺍﺳﺘﻜﺜﺎﺭﹴ ﻟﻠﻤﻌﺼﻴﺔ ﻭﺷﻌﻮﺭﹴ ﺑﹺﺎﻟﻴﺄﺱﹺ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ﺍﺳﺘﺠﺎﺑﺔﹰ ﻟﺬﻟﻚ
ﻻ ﳏﻴﺺ ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﳌﻦ ﻋﺼﻰ
ﺍﻟﻨﺪﺍﺀ ﺍﻟﺮﺣﻴﻢﻗﹸﻞﹾ ﻳﺎ ﻋﺒﺎﺩﻱ ﺍﻟﱠﺬﻳﻦ ﺃﹶﺳﺮﻓﹸﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬﹺﻢ ﻟﹶﺎ ﺗﻘﹾﻨﻄﹸـﻮﺍ
ﻣﻦ ﺭﺣﻤﺔ ﺍﻟﻠﱠﻪ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻐﻔﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺟﻤﻴﻌـﺎ ﺇﹺﻧـﻪ ﻫـﻮ ﺍﻟﹾﻐﻔﹸـﻮﺭ ﻓﹶﻤﺎ ﻋﻠﻴﻨﺎ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻘﹶﺪﻡ ﺇﻻﱠ ﺃﹶﻥ ﻧﺒـﺎﺩﺭ ﺇﻟﹶـﻰ ﺇﹺﺻـﻼﺡ
ﺿﺤﺔﹲ ﻋﻠﻰ ﺇﹺﻧﺎﻃـﺔ ﻣﻐﻔـﺮﺓ ﺍﻟـﺬﱡﻧﻮﺏ ﺍﻟﺮﺣﻴﻢ (١)ﰲ ﺍﻵﻳﺔ ﺩﻻﹶﻟﺔﹲ ﻭﺍ ﺍﻷَﻋﻤﺎﻝ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟـﻤﻌﺎﺻﻲ ،ﻟﺄﹶﻥﱠ ﺫﹶﻟﻚ ﻫﻮ ﺍﻟﺴﺒﹺﻴﻞ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ
ﺑﹺﺎﻟﺘﻮﺑﺔ ،ﻓﹶﻘﹶﺪ ﻳﺸﻌﺮ ﺍﻟﻌﺎﺻﻲ ﺑﹺﺎﻟﻘﹸﻨﻮﻁ ﻣﻦ ﻗﹶﺒﻮﻟﻬﺎ ﻧﻈﹶﺮﺍﹰ ﻟﻜﺜﺮﺗﻬﺎ ،ﻭﻳﺆﻳﺪ ﻳ ﹾﻄﻤﺄﻥﹼ ﺇﹺﻟﹶﻴﻪ ﻭﻓﻴﻪ ﺍﻟﺴﻼﻣﺔ ،ﻭﻳﺆﺩﻱ ﺑﹺﻨـﺎ ﺇﱃ ﺍﳋﹸﻠﹸـﻮﺩ ﰲ ﺍﳉﻨـﺎﻥ،
ﺫﻟﻚ ﻛﹸﻠﱠﻪ ﻣﺎ ﺗﻼﹶ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻌﺪ ﺫﻟﻚ:ﻭﺃﹶﻧﹺﻴﺒﻮﺍ ﺇﹺﻟﹶﻰ ﺭﺑﻜﹸﻢ ﻭﺃﹶﺳـﻠﻤﻮﺍ ﻭﻳﻌﺼﻤﻨﺎ ﻣﻦ ﺍﳋﹸﻠﹸﻮﺩ ﰲ ﺍﻟﻨﲑﺍﻥ ،ﻓﹶﻤـﺎ ﺍﻟﺘﻮﺑـﺔ ﻭﻣـﺎ ﺃﹶﺭﻛﺎﻧﻬـﺎ ﺃﹶﻭ
ﻟﹶﻪ ﻣﻦ ﻗﹶﺒﻞﹺ ﺃﹶﻥ ﻳﺄﹾﺗﻴﻜﹸﻢ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺛﹸﻢ ﻟﹶﺎ ﺗﻨﺼﺮﻭﻥﹶ ﻭﺍﺗﺒﹺﻌﻮﺍ ﺃﹶﺣﺴﻦ ﻣﺎ ﺃﹸﻧﺰﹺﻝﹶ ﺷﺮﻭﻃﹸﻬﺎ؟.
ﺇﹺﻟﹶﻴﻜﹸﻢ ﻣﻦ ﺭﺑﻜﹸﻢ ﻣﻦ ﻗﹶﺒﻞﹺ ﺃﹶﻥ ﻳﺄﹾﺗﻴﻜﹸﻢ ﺍﻟﻌـﺬﹶﺍﺏ ﺑﻐﺘـﺔﹰ ﻭﺃﹶﻧـﺘﻢ ﻟﹶـﺎ
ﺫﻟﻚ ﻣﺎ ﻳﻤﻜﻦ ﺍﺳﺘﺨﻼﺻﻪ ﻣﻦ ﻗﹶﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﻭﺍﺣـﺪﺓ -
ﺗﺸﻌﺮﻭﻥﹶ.(٢)
ﻭﻫﻮ ﻳﺆﻛﱢﺪ ﻟﻤﻦ ﺗﻜﻮﻥ ﻣﻐﻔﺮﺗﻪ-ﻭﺇﹺﻧﻲ ﻟﹶﻐﻔﱠﺎﺭ ﻟﱢﻤﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞﹶ
ﻭﻟﹾﻨﺘﺄﹶﻣﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﹶﺮﳝﺔ:ﺇﹺﻧﻤﺎ ﺍﻟﺘﻮﺑﺔﹸ ﻋﻠﹶﻰ ﺍﻟﻠﹼـﻪ ﻟﻠﱠـﺬﻳ ﻦ ﺻﺎﻟﺤﺎ ﺛﹸﻢ ﺍﻫﺘﺪﻯ (١)ﻓﹶﺎﳌﻐﻔﺮﺓ ﻳﺴﺘﺤﻘﹼﻬﺎ ﻣﻦ ﺍﺳﺘﺠﻤﻊ ﺃﹸﻣﻮﺭﺍﹰ ﺃﹶﺭﺑﻌﺔ:
ﻳﻌﻤﻠﹸﻮﻥﹶ ﺍﻟﺴﻮﺀَ ﺑﹺﺠﻬﺎﻟﹶﺔ ﺛﹸﻢ ﻳﺘﻮﺑﻮﻥﹶ ﻣﻦ ﻗﹶﺮﹺﻳﺐﹴ ﻓﹶﺄﹸﻭﻟﹶـﺌﻚ ﻳﺘﻮﺏ ﺍﻟﻠﹼـﻪ
-١ﺍﻟﺘﻮﺑﺔ:
ﻋﻠﹶﻴﻬﹺﻢ ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻤﺎﹰ ﺣﻜﻴﻤﺎﹰ ﻭﻟﹶﻴﺴﺖ ﺍﻟﺘﻮﺑـﺔﹸ ﻟﻠﱠـﺬﻳﻦ ﻳﻌﻤﻠﹸـﻮﻥﹶ
ﺍﻟﺴﻴﺌﹶﺎﺕ ﺣﺘﻰ ﺇﹺﺫﹶﺍ ﺣﻀﺮ ﺃﹶﺣﺪﻫﻢ ﺍﻟﹾﻤﻮﺕ ﻗﹶﺎﻝﹶ ﺇﹺﻧـﻲ ﺗﺒـﺖ ﺍﻵﻥﹶ ﻭﻻﹶ ﻭﻻﹶ ﺗﻜﹸﻮﻥ ﺑﹺﻐﲑ ﺍﻹِﻗﹾﻼﻉ ﻋﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺮﺟﻮﻉ ﺇﹺﻟﹶﻴـﻪ
ﰲ ﻏﹶﲑ ﺗﺮﺩﺩ ﻭﻻﹶ ﺗﻮﺍﻥ ﻭﻻﹶ ﻣﻦ ﻭﻻﹶ ﺍﺳﺘﻜﺜﺎﺭﹴ ﻟﻌﻤﻞﹴ ﺳﺎﻟﻒ ﻭﺃﹶﻳﻀﺎﹰ ﰲ
)(١
ﺑﻞ ﻳﺴﺘﺤﻖ ﻛﹸﻞﹼ ﺍﻟﺸﻜﺮﻭﻣﻦ ﻳﺸﻜﹸﺮ ﻓﹶﺈﹺﻧﻤﺎ ﻳﺸﻜﹸﺮ ﻟﻨﻔﹾﺴِﻪ ﻭﻣﻦ ﻛﹶﻔﹶـﺮ ﺍﻟﱠﺬﻳﻦ ﻳﻤﻮﺗﻮﻥﹶ ﻭﻫﻢ ﻛﹸﻔﱠﺎﺭ ﺃﹸﻭﻟﹶـﺌﻚ ﺃﹶﻋﺘﺪﻧﺎ ﻟﹶﻬﻢ ﻋـﺬﹶﺍﺑﺎ ﺃﹶﻟﻴﻤـﺎ
ﻓﹶﺈﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻏﹶﻨﹺﻲ ﺣﻤﻴﺪ.(١) ﻓﹶﻔﻴﻬﺎ ﻭﻋﺪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺘﻮﺑﺔ ﻟﻤﻦ ﻳﺘﻮﺏ ﻣﻦ ﻗﹶﺮﻳـﺐ ،ﺑﹺﺨـﻼﻑ
ﺍﻟـﻤﺼﺮ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻻﹶ ﻳﺘﻮﺏ ﺇﹺﻻﱠ ﺣﲔ ﻳﻀـﻄﹶﺮ ،ﻓﻘـﺪ
ﺃﹶﻣﻬﻞ ﺍﷲ ﺗﻌﺎﱃ -ﻣﺜﻼ -ﻓﺮﻋﻮﻥ ﻛﹶﺜﲑﺍﹰ ،ﻟﹶﻜﻦ ﱂ ﻳﺘﺐ ،ﻓﹶﻠﹶـﻢ ﻳﻘﺒـﻞ
-٣ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ: ﺗﻮﺑﺘﻪ ﺣﲔ ﺍﻟﻐﺮﻕ.
ﻭﻻﹶ ﻳﻜﺎﺩ ﻳﻨﻔﹶﻚ ﻋﻦ ﺍﻹِﳝﺎﻥ ﰲ ﻛﹸﻞﱢ ﺁﻳﺎﺕ ﺍﻟﻘﹸﺮﺁﻥ ،ﻣﻤﺎ ﻳـﺆﺫﻥ -٢ﺍﻹﳝﺎﻥ:
ﺑﹺﺎﻗﺘﺮﺍﻧﹺﻪ ﺑﹺﻪ ﺑﻞ ﻫﻮ ﺟﺰﺀٌ ﻣﻦ ﺣﻘﻴﻘﹶﺘﻪ ،ﻭﻻﹶ ﻳﻜﻮﻥ ﺑﹺﻐﲑ ﺇﹺﺻﻼﺡﹴ ﻟﻠﻌﻼﻗﹶﺔ
ﺇﳝﺎﻥﹲ ﺑﹺﻜﻞ ﻣﺎ ﻳﺠﹺﺐ ﺍﻹِﳝﺎﻥ ﺑﹺﻪ ﻣﻤﺎ ﺃﹶﻭﺿﺤﺘﻪ ﺁﻳـﺎﺕ ﺍﻟـﺬﱢﻛﹾﺮ
ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﺃﻭﻻﹰ ،ﺑﹺﺄﻥ ﻳﻠﺘﺰﻡ ﺃﻣﺮﻩ ﻭﻧﻬﻴﻪ ﲨﻴﻌﺎﹰ ،ﻭﺑﲔ ﺍﻟﻌﺒﺪ ﻭﻏﲑﻩ
ﺍﳊﹶﻜﻴﻢ ،ﻭﺃﻣﺎﺭﺓ ﺍﻹﳝﺎﻥ ﻣﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:ﺇﹺﻧﻤﺎ ﻳ ﺆﻣﻦ ﺑﹺﺂﻳﺎﺗﻨﺎ ﺍﻟﱠـﺬﻳ ﻦ
ﻣﻦ ﺍﻟـﻤﺨﻠﹸﻮﻗﺎﺕ ﺛﹶﺎﻧﻴﺎﹰ ﺑﹺﺄﻥ ﻳﺘﻨﺼﻞ ﻋﻦ ﻛﻞﱢ ﻣﻈﻠﹶﻤﺔ ﻛﺎﻧـﺖ ﻣﻨـﻪ
ﺇﹺﺫﹶﺍ ﺫﹸﻛﱢﺮﻭﺍ ﺑﹺﻬﺎ ﺧﺮﻭﺍ ﺳﺠﺪﺍ ﻭﺳﺒﺤﻮﺍ ﺑﹺﺤﻤـﺪ ﺭﺑﻬﹺـﻢ ﻭﻫـﻢ ﻟﹶـﺎ
ﻧﺤﻮﻫﺎ ،ﺛﹼﻢ ﺍﶈﺎﻓﹶﻈﹶﺔ ﻋﻠﻰ ﺻﻼﹶﺡ ﺫﻟﻚ ﻭﺗﺪﺍﺭﻙ ﻣﺎ ﻗﺪ ﻳﻔﺴـﺪ ﻣـﻦ
ﻳﺴﺘﻜﹾﺒﹺﺮﻭﻥﹶ ،(٢)ﻓﹶﻬﻮ ﺇﹺﳝﺎﻥ ﻳﻮﺭﹺﺙ ﺍﻟﻌﺎﺻﻲ ﺍﻟﺸﻌﻮﺭ ﺑﹺﻤﺎ ﺍﻗﺘﺮﻑ ﻣـﻦ
ﺍﻟﻌﻼﻗﺘﲔ ،ﻭﻳﺴﺘﻌﺎﻥ ﰲ ﺫﻟﻚ ﺑﹺﺄﹶﻫﻞ ﺍﻟﺬﱢﻛﺮﺇﹺﻟﱠﺎ ﻣﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞﹶ
ﺍﳌﻌﺼﻴﺔ ﻭﺍﻟﻨﺪﻡ ﻋﻠﻴﻬﺎِ ،ﺇﺫﹾ ﺃﹶﻗﹾﺪﻡ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﻣﻦ ﻻﹶ ﻳﺴﺘﺤﻖ ﺍﳌﻌﺼﻴﺔ،
ﻋﻤﻠﹰﺎ ﺻﺎﻟﺤﺎ ﻓﹶﺄﹸﻭﻟﹶﺌﻚ ﻳﺒ ﺪﻝﹸ ﺍﻟﻠﱠﻪ ﺳﻴﺌﹶﺎﺗﻬﹺﻢ ﺣﺴﻨﺎﺕ ﻭﻛﹶﺎﻥﹶ ﺍﻟﻠﱠ ﻪ ﻏﹶﻔﹸﻮﺭﺍ
ﺭﺣﻴﻤﺎ ﻭﻣﻦ ﺗﺎﺏ ﻭﻋﻤﻞﹶ ﺻﺎﻟﺤﺎ ﻓﹶﺈﹺﻧﻪ ﻳﺘﻮﺏ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻣﺘﺎﺑﺎ.(٢)
ﻋﻠﻰ ﻧﻬﺞ ﺍﷲ ﻭﻋﻘﺪ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺎﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻋﺎﺵ
ﻟﹶﻮ ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ﻣﺠﺮﺩ ﺍﻗﺘﺮﺍﺡ
ﺍﻹِﻧﺴﺎﻥ ،ﻭﺇﹺﻻﱠ ﻓﻼ ﺗﻮﻗﻴﺖ ﻟﻠﻄﱠﺎﻋﺔ ،ﻭﻻﹶ ﻭﻗﺖ ﺗﺒﺎﺡ ﻓﻴﻪ ﺍﳌﻌﺼﻴﺔ ﺇﹺﻳﺎﻙ
ﻟﹶﻜﹶﺎﻥ ﻣﺴﺘﺤﺴﻨﺎﹰ ﺟﺪﺍﹰ ﰲ ﺍﻟﻌﻘﻮﻝ ،ﻟﺄﻥﱠ ﺍﳋﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ ﻳﺴﺘﺤﻖ ﻛﹸـﻞﱠ
ﻧﻌﺒﺪ ﻭﺇﹺﻳﺎﻙ ﻧﺴﺘﻌﲔ ﺍﻫﺪﻧــــﺎ ﺍﻟﺼﺮﺍﻁﹶ ﺍﳌﹸﺴﺘﻘﻴﻢ ﺻﺮﺍﻁﹶ ﺍﻟﱠـﺬﻳ ﻦ
ﺍﻟﻄﱠﺎﻋﺔ ﻭﺗﻘﺒﺢ ﰲ ﺣﻘﱢﻪ ﻛﹸﻞﱠ ﻣﻌﺼﻴﺔ ،ﻟﻤﺎ ﺃﹶﻭﱃ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻀﻌﻴﻒ
ﺃﹶﻧﻌﻤﺖ ﻋﻠﹶﻴﻬﹺﻢ ﻏﹶﲑﹺ ﺍﳌﹶﻐﻀﻮﺏﹺ ﻋﻠﹶﻴﻬﹺﻢ ﻭﻻﹶ ﺍﻟﻀﺎﻟﱢﲔ ،(١)ﻭﺫﻟﻚ ﻣﺎ ﻻﹶ
ﻣﻦ ﻧﹺﻌﻢ ﻭﻟﻤﺎ ﺃﺣﺎﻁ ﺑﹺﻪ ﻣﻦ ﺭﹺﻋﺎﻳﺔ ،ﻓﹶﻜﹶﻴﻒ ﻣﻊ ﺫﻟﻚ ﻳﻘـﺪﻡ ﻋﻠـﻰ
ﻳﻨﺎﻝ ﺑﹺﻐﲑ ﺑﺬﻝﹺ ﺍﳉﹸﻬﺪ ﻭﺍﻟﺼﱪ ،ﻭﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ،ﻗـﺎﻝ
ﻣﻌﺼﻴﺘﻪ ﻭﻳﺼﺮ ﻋﻠﻴﻬﺎ!؟.
ﺗﻌﺎﱃ:ﻭﺍﻟﱠﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﻓﻴﻨﺎ ﻟﹶﻨﻬـﺪﻳﻨﻬﻢ ﺳـﺒﻠﹶﻨﺎ ﻭﺇﹺﻥﱠ ﺍﻟﻠﱠـﻪ ﻟﹶﻤـﻊ
ﻟﹶﻜﻦ ﺍﻷﻣﺮ ﰲ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺃﹶﺑﻌﺪ ﻣﻦ ﺫﻟﻚ ،ﻓﻤﻦ ﻟﹶﻢ ﻳﻤﺴِـﻚ ﺍﻟﹾﻤﺤﺴِﻨﹺﲔ.(٢)
ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻭﻳﺴﺎﺭﹺﻉ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ،ﻛﹶﺎﻧﺖ ﺛﹶﻤﺔ ﺁﻳـﺎﺕ -ﻛﻤـﺎ
ﺭﺃﻳﻨﺎ -ﻣﺘﻀﺎﻓﺮﺓ ﺗﺪﻋﻮﻩ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﻣﻨ ﹶﻄﻠﹶﻖ ﻭﺍﻗﻌﻬﺎ ﺍﻻﺿـﻄﺮﺍﺭﻱ،
ﻭﺇﻻﱠ ﻓﻼ ﻣﻄﻤﻊ ﰲ ﺍﻟﻨﺠﺎﺓ ..ﻭﺗﻠﻚ ﺣﻘﻴﻘﺔ ﻻ ﻳﺠﻮﺯ ﻛﺘﻤﺎﻧﻬـﺎ ،ﻭﻻﹶ
ﺗﺄﺧﲑ ﺍﻟﺒﻴﺎﻥ ﻓﻴﻬﺎ ﻟﺄﻧﻬﺎ ﻣﻞﺀ ﺁﻳﺎﺕ ﺍﻟﺬﱢﻛﺮ ﺍﳊﻜﻴﻢ -ﻭﺇﻥ ﻏﹶﻔﻞ ﻋﻨﻬـﺎ
ﺍﻟﻐﺎﻓﻠﻮﻥ ﻭﺗﺠﺎﻫﻠﻬﺎ ﺍﳌﺘﺠﺎﻫﻠﻮﻥ ﺑﺸﺘﻰ ﺻﻨﻮﻑ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻷَﻋـﺬﺍﺭ
ﻭﺍﻟﻈﻨﻮﻥ -ﻗﺎﻝ ﺗﻌﺎﱃ :ﺇﹺﻥﱠ ﺍﻟﱠﺬﻳﻦ ﻳﻜﹾﺘﻤﻮﻥﹶ ﻣﺎ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻣـﻦ ﺍﻟﹾﺒﻴﻨـﺎﺕ
ﺍﻟﻨﻔﻮﺱ ﻗﹶﻠﱠﻤﺎ ﻧﺸﻌﺮ ﺑﹺﻘﻴﻤﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ ،ﺃﻭ -ﻟﻨﻘﹸﻞ -ﻗﹶﻠﱠﻤﺎ ﻧـﺘﻔﻄﱠﻦ ﻟﻤـﺎ ﻭﺍﻟﹾﻬﺪﻯ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺑﻴﻨﺎﻩ ﻟﻠﻨﺎﺱﹺ ﻓﻲ ﺍﻟﹾﻜﺘﺎﺏﹺ ﺃﹸﻭﻟﹶـﺌﻚ ﻳﻠﻌﻨﻬﻢ ﺍﻟﻠﹼـﻪ
ﻳﻔﺴِﺪ ﻫﺬﺍ ﺍﻟﻌﻼﺝ ،ﻭﻧﻌﺎﻟﺠﻪ ﺑﹺﺎﳊﹶﺴﻢ ﻭﺍﳊﹶﺰﻡ ،ﻓﻜﺎﻧـﺖ ﺩﻋﻮﺗﻨـﺎ ﰲ ﻭﻳﻠﹾﻌﻨﻬﻢ ﺍﻟﻠﱠﺎﻋﻨﻮﻥﹶ.(١)
ﺫﻟﻚ ﻳﺸﻮﺑﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺘﻨﺎﻗﹸﺾ ﻭﻋﺪﻡ ﺍﻻﻧﺴِﺠﺎﻡ ،ﻓﹶﻠﹶﻢ ﺗﻌﺪ ﺍﻟﺪﻋﻮﺓ
ﻭﻋﻼﺝ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﻤﺪ ﻣﻦ ﻏﲑ ﺧﺎﻟﻘﻪ؛ ﻓﹶﻬﻮ ﺃﻋﻠﹶﻢ
ﺇﱃ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﺗﺘﻜﺮﺭ ﻋﻠﻰ ﺍﳌﻨﺎﺑﹺﺮ ﻣﻔﻬﻮﻣﺔ ،ﻭﻟﹶﻌﻠﱠﻬﺎ ﺃﹶﺿﺤﺖ ﺩﻋـﻮﺓ
ﺑﹺﻪ ﺃﹶﻟﹶﺎ ﻳﻌﻠﹶﻢ ﻣﻦ ﺧﻠﹶﻖ ﻭﻫﻮ ﺍﻟﻠﱠﻄﻴﻒ ﺍﻟﹾﺨﺒﹺﲑ ،(٢)ﻛﻤﺎ ﻧﺒـﻪ ﻫـﺬﺍ
ﻣﻤﻠﱠﺔ؛ ﺇﹺﺫﹾ ﻟﹶﻢ ﺗﻌﺪ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ ﺩﻭﻥ ﺗﻴﺎﺭ ﺍﳌﻌﺼﻴﺔ ﺍﳉﺎﺭﹺﻑ!.
ﺍﳌﺨﻠﻮﻕ ﺇﱃ ﺗﻮﺣﻴﺪﻩ ﻭﺍﻹﳝﺎﻥ ﺑﹺﻌﻈﹶﻤﺘﻪ؛ ﺍﻧﻄﻼﻗﺎ ﻣﻤﺎ ﺣﻮﻟﻪ ﻣﻦ ﺑـﺪﻳﻊ
ﻓﹶﻼ ﻣﺤﻴﺺ ﻣﻦ ﺍﻟﻮﺿﻮﺡ ﰲ ﺍﻷَﻣﺮ ،ﻭﺍﻟﻮﺿﻮﺡ ﻳﻨ ﹶﻄﻠﻖ ﺃﻭﻻﹰ ﻣﻦ ﺍﳋﹶﻠﻖ ..ﻓﹶﻬﻮ ﻣﻦ ﺻﺮﻑ ﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﺼﺮﻳﻔﺎﹰ ،ﻭﺟﻌـﻞ ﻣـﻦ
ﺍﻻﻗﺘﻨﺎﻉ ﺍﻟﻌﻘﻠﻲ ،ﺍﻟﺬﻱ ﺗﺴﺪ ﺑﹺﻪ ﰲ ﺍﻟﺬﱢﻫﻦ ﻛﻞﱡ ﻣﻨﺎﻓﺬ ﺍﻟﻨﺠﺎﺓ ،ﻣﺎ ﻟﹶـﻢ ﻋﻼﻣﺎﺕ ﺃﹶﻭﻟﻴﺎﺋﻪ ﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﳌﺼﲑ ﰲ ﻏﹶﲑ ﻳﺄﺱﹴ ،ﻭﺍﻟ ﱠﻄﻤﻊ ﰲ
ﺗﻜﹸﻦ ﻫﻨﺎﻙ ﺗﻮﺑﺔ ﺧﺎﻟﺼﺔ ،ﻭﻫﺬﻩ ﺛﹶﻤﺮﺓ ﺗﺪﺑﺮ ﺗﻠﻜﻢ ﺍﻵﻳﺎﺕ ،ﰒ ﻻ ﺑﺄﺱ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﰲ ﻏﲑ ﻏﺮﻭﺭﹴﺇﹺﻥﱠ ﺍﻟﱠﺬﻳﻦ ﻫﻢ ﻣﻦ ﺧﺸﻴﺔ ﺭﺑﻬﹺﻢ ﻣﺸﻔﻘﹸﻮﻥﹶ
ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺗﺄﺟﹺﻴﺞ ﻟﻠﻌﺎﻃﻔﺔ ،ﻟﻜﻦ ﰲ ﻏﹶﲑ ﺍﺗﻜﺎﺀ ﻋﻠـﻰ ﻣﺼـﺎﺩﺭ ﻭﺍﻟﱠﺬﻳﻦ ﻫﻢ ﺑﹺﺂﻳﺎﺕ ﺭﺑﻬﹺﻢ ﻳﺆﻣﻨﻮﻥﹶ ﻭﺍﻟﱠﺬﻳﻦ ﻫﻢ ﺑﹺﺮﺑﻬﹺﻢ ﻟﹶـﺎ ﻳﺸـﺮﹺﻛﹸﻮ ﹶﻥ
ﺃﹸﺧﺮﻯ ﻏﹶﲑ ﺍﻟﻘﺮﺁﻥ ،ﺃﻭ ﻏﹶﲑ ﻣﻌﺮﻭﺿﺔ ﻋﻠﻴﻪ؛ ﺇﹺﺫ ﻻﹶ ﻳﺆﻣﻦ ﻣﻨﻬﺎ ﺩﺧﻮﻝ ﻭﺍﻟﱠﺬﻳﻦ ﻳﺆﺗﻮﻥﹶ ﻣﺎ ﺁﺗﻮﺍ ﻭﻗﹸﻠﹸﻮﺑﻬﻢ ﻭﺟﹺﻠﹶﺔﹲ ﺃﹶﻧﻬﻢ ﺇﹺﻟﹶﻰ ﺭﺑﻬﹺـﻢ ﺭﺍﺟﹺﻌـﻮﻥﹶ
ﻣﺎ ﻳﻌﻜﱢﺮ ﺻﻔﻮ ﺍﻵﻳﺎﺕ ﻭﺍﻧﺴِﺠﺎﻣﻬﺎ. ﺃﹸﻭﻟﹶﺌﻚ ﻳﺴﺎﺭﹺﻋﻮﻥﹶ ﻓﻲ ﺍﻟﹾﺨﻴﺮﺍﺕ ﻭﻫﻢ ﻟﹶﻬﺎ ﺳﺎﺑﹺﻘﹸﻮﻥﹶ.(٣)
ﺇﹺﻥﱠ ﺍﻹﻧﺴﺎﻥ -ﻭﻗﹶﺪ ﺃﹸﺧﺬ ﺑﹺﻬﺬﺍ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ -ﻟﹶﻦ ﻳﻔﻜﱢﺮ ﻋﻨـﺪ ﻭﻋﻠﹶﻴﻪ ﻓﺈﻥﱠ ﺯﺭﻉ ﺍﳋﻮﻑ ﻣﻦ ﺍﳌﺼﲑ ﰲ ﻗﹸﻠﻮﺏ ﻋﺒﺎﺩ ﺍﷲ ﺗﻌـﺎﱃ
ﻛﹸﻞﱢ ﻣﻌﺼﻴﺔ ﻳﻘﹶﻊ ﻓﻴﻬﺎ ﺇﻻﱠ ﰲ ﺍﻟﺘﻮﺑﺔ ﻭﻓﹶﻘﹶﻂ ،ﻭﻳﻜﻔﻲ ﻫـﺬﺍ ﺍﻟﺸـﻌﻮﺭ ﻣﻄﻠﺐ ﺷﺮﻋﻲ ﻭﻣﻘﺼﺪ ﺇﳝﺎﱐﱞ ،ﻭﻗﹶﺒﻞ ﺫﻟﻚ ﺃﻭ ﺑﻌﺪﻩ ﻋـﻼﺝ ﻟـﺪﺍﺀ
ﺍﻟﺪﺍﺋﻢ ﺃﻥ ﻳﻠﲔ ﻧﻔﺴﻪ ﻭﻳﻬﻴﺌﻬﺎ ﺇﱃ ﺍﻷَﻭﺑﺔ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﻳﺠﻌﻠـﻬﺎ
(١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ .١٥٩
ﺗﺘﻀﺎﻣﻦ ﻣﻊ ﻛﻞﱢ ﻧﹺﺪﺍﺀ ﻟﻠﺨﲑ ،ﻻﻧﺴِﺠﺎﻣﻪ ﻣﻊ ﺗﻄﹶﻠﱡﻌﺎﺗﻬﺎ ﺍﻟـﻤﻠﺤﺔ ،ﻭﻟﹶﻨﺎ (٢ﺳﻮﺭﺓ ﺍﳌﻠﻚ ،ﺍﻵﻳﺔ .١٤
(٣ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ،ﺍﻵﻳﺔ .٥٧
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﻭﻛﹶﻢ...ﻭﻛﹶﻢ ،...ﻓﻀﻴﻌﺖ ﺑﹺﺬﻟﻚ ﻣﺎ ﻭﻋﺪ ﺍﷲ ﺑﹺﻪ ﻋﺒﺎﺩﻩ ﻣﻦ ﺍﳊﻴـﺎﺓ ﺃﻥ ﻧﺘﺼﻮﺭ ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﻝﹸ ﺍﻷﻣﺔ ﻭﻗﹶﺪ ﻛﹶﺜﹸﺮ ﻓﻴﻬﺎ ﻣﻦ ﻳﺤﻤﻞ ﻫـﺬﺍ
ﺍﻟﻄﻴﺒﺔ ﻭﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷَﺭﺽ ﻭﺍﻟﺘﻤﻜﲔ ﻓﻴﻬﺎ ،ﻓﻜﹶﺎﻧﺖ ﻋﺎﻟﹶﺔ ﻋﻠـﻰ ﺍﻟﺸﻌﻮﺭ ،ﺃﹶﻟﹶﻴﺲ ﰲ ﺫﻟﻚ ﺩﻓﹾﻊ ﻟﺄﹶﻓﺮﺍﺩﻫﺎ ﺇﱃ ﻧﻘﻄﺔ ﺍﻟﺎﻟﺘﻘﺎﺀ ،ﺣﻴـﺚﹸ ﻻ
ﻏﹶﲑﻫﺎ ﺑﺪﻝ ﺃﻥ ﺗﻘﹸﻮﺩﻫﻢ ﻫﻲ ﻭﺗﺴﻮﺳﻬﻢ ﺑﹺﺸﺮﻋﺔ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﻟﹶـﻴﺲ ﺗﻔﻜﲑ ﺇﻻﱠ ﰲ ﺍﻟﺘﻮﺑﺔ ،ﺃﻭ -ﺑﹺﻌﺒﺎﺭﺓ ﺃﹶﻭﱃ -ﻻ ﺗﻔﻜﲑ ﺇﻻﱠ ﰲ ﺍﻟﻨﺠﺎﺓ ﻣـﻦ
ﺧﻠﹾﻒ ﺫﻟﻚ ﰲ ﺟﻤﻴﻊ ﺍﻷَﺣﻮﺍﻝ ﺇﻻﱠ ﺍﺭﺗﻜﺎﺏ ﺍﻟـﻤﺨﺎﻟﹶﻔﺎﺕ ﻭﺍﻹِﺻﺮﺍﺭ ﺍﳌﻌﺼﻴﺔ ،ﻭﻫﺎ ﻫﻨﺎ ﻳﺘﺠﻠﱠﻰ ﺍﻟﺒﻌﺪ ﺍﳊﻀﺎﺭﻱ ﻟﻬﺬﻩ ﺍﳊﻘﻴﻘﹶﺔ ﺍﻟﻘﹸﺮﺁﻧﻴﺔ.
ﻋﻠﹶﻴﻬﺎ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟـﻤﺴﺘﻮﻳﺎﺕ).(١
ﻭﳑﺎ ﻫﻮ ﻣﻌﻠﹸﻮﻡ ﻟﺪﻯ ﺍﻟﻌﻘﹶﻼﺀ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﻷﻱ ﻗﺎﻧﻮﻥ ﲢﻘﻴـﻖ
ﻭﻣﹶﺜﻞﹸ ﻣﻦ ﻳﻐﻔﹶﻞ ﻋﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻭﻳﺒﺤﺚ ﻋﻦ ﻋﻼﺝﹴ ﻏﹶﲑﻩ؛ ﻣﹶﺜ ﹸﻞ ﺍﻟﻌﺪﺍﻟﺔ ﺩﻭﻥ ﺃﹶﻥ ﺗﻜﻮﻥ ﺃﻭﺍﻣﺮﻩ ﻭﻗﹶﻮﺍﻧﻴﻨﻪ ﻣﻠﺰﹺﻣﺔ ،ﻓﺎﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻭﻋﺪ
ﺍﻟﻄﱠﺒﻴﺐ ﺍﻟﺬﻱ ﺷﻐﻠﹶﺘﻪ ﺃﻋﺮﺍﺽ ﺍﻟـﻤﺮﺽ ﻋـﻦ ﺍﻟﻔﹶﻴـﺮﻭﺱ ﺍﻟـﺬﻱ ﺑﺎﻟﻌﺪﺍﻟﺔ ﻭﺍﻷَﻣﻦ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﺗﺒﺎﻉ ﺩﻳﻨﻪ ،ﺟﻌﻞ ﺃﻭﺍﻣﺮﻩ ﺗﺴـﺘﻤﺪ
ﻭﺭﺍﺀَﻫﺎ ،...ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺣﻴﻨﻤﺎ ﻗﺎﻝ :ﻳﺎ ﺑﻨﹺﻲ ﺁﺩﻡ ﻻﹶ ﻳﻔﹾﺘﻨﻨﻜﹸﻢ ﺇﻟﺰﺍﻣﻴﺘﻬﺎ ﻣﻦ ﺗﺼﻮﺭ ﺍﳊﺴﺎﺏ ﺍﻷُﺧﺮﻭﻱ ﺍﻟﻌﺎﺩﻝ) ،(١ﻓﹶﻤﺎﺫﺍ ﻋﺴـﻰ ﺃﻥ
ﺠﻨﺔ ،(٢)...ﻭﰲ ﺃﺧﺮﻯ:ﺃﹶﻟﹶـﻢ
ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻛﹶﻤﺎ ﺃﹶﺧﺮﺝ ﺃﹶﺑﻮﻳﻜﹸﻢ ﻣﻦ ﺍﻟﹾ ﳛﻘﱢﻖ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ ﰲ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻣﻊ ﻭﺟـﻮﺩ ﻣﺜـﻞ ﻫـﺬﻩ
ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻷﻣﺎﱐﹼ ﺍﻟـﱵ ﺗﺤﻴـﻞ ﺍﻷﻭﺍﻣـﺮ ﺍﻟﺮﺑﺎﻧﻴـﺔ ﺇﱃ ﳎـﺮﺩ
ﺍﻗﺘﺮﺍﺣﺎﺕ؟!.
(١ﻣﻦ ﻫﻨﺎ ﻧﺪﺭﻙ ﺃﻧﻪ ﻃﺎﳌﺎ ﺗﺴﺎﺀﻝ ﺍﳌﻔﻜﺮﻭﻥ :ﻛﻴﻒ ﳔﺮﺝ ﳑﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺍﳍﻮﺍﻥ؟ ﻓﹶﻜﹶﻢ ﺿﻴﻌﺖ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺍﻧﺘﺼﺎﺭﺍﺕ ،ﻭﻛﹶﻢ ﺃﻫﺪﺭﺕ ﻣـﻦ
ﻭﻃﺎﳌﺎ ﺃﺟﺎﺑﻮﺍ ﺑﺄﻥ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻹﺳﻼﻡ؟ ﻭﻟﻜﻦ ﺍﳊﻠﻘﺔ ﺍﳌﻔﻘﻮﺩﺓ ﻫﻲ: ﺃﻭﻗﺎﺕ ،ﻭﻛﹶﻢ ﺍﺳﺘﻬﺰﺃﹶﺕ ﺑﹺﻮﺍﺟﺒﺎﺕ ﻭﺍﻧﺘﻬﻜﹶـﺖ ﻣـﻦ ﻣﺤﺮﻣـﺎﺕ،
ﻛﻴﻒ ﺫﻟﻚ ؟؟ ،ﻓﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻣﻊ ﲡﺬﱡﺭ ﺍﻷﻣﺎﱐ -ﺍﻟﱵ ﺗﻀﻤﻦ ﻟﻌﺼﺎﺓ
ﺍﳌﺴﻠﻤﲔ ﺍﳌﺼﺮﻳﻦ ﺍﻟﻨﺠﺎﺓ ،-ﻻ ﺗﻌﺪﻭ ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﺮﺍ ﻣﺴﺘﺤﺒﺎ ﻣﺮﻏﹼﺒﺎ ﻓﻴﻪ ،ﻓﻤﱴ ﺗﺘﻢ
ﺍﻟﻌﻮﺩﺓ!!؟. ﺻﺮﻓﹾﻨﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﹾﻮﻋﻴﺪ ﻟﹶﻌ ﻠﱠﻬﻢ ﻳﺘﻘﹸﻮﻥﹶ ﺃﹶﻭ ﻳﺤﺪﺙﹸ ﻟﹶﻬﻢ
- (١ﻭﻛﹶ ﹶﺬﻟﻚ ﺃﹶﻧﺰﻟﹾﻨﺎﻩ ﻗﹸﺮﺁﻧﺎ ﻋﺮﺑﹺﻴﺎ ﻭ
(٢ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ،ﺍﻵﻳﺔ .٢٧ ﺫﻛﹾﺮﺍ.
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ﺍﻟﻌﻼﺝ ﺍﻟﺮﺑﺎﱐ ﻟﻠﻤﻌﺼﻴﺔ
ﺍﶈﺘﻮﻳﺎﺕ ﺃﹶﻋﻬﺪ ﺇﹺﻟﹶﻴﻜﹸﻢ ﻳﺎ ﺑﻨﹺﻲ ﺁﺩﻡ ﺃﹶﻥ ﻟﱠﺎ ﺗﻌﺒﺪﻭﺍ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﺇﹺﻧﻪ ﻟﹶﻜﹸﻢ ﻋﺪﻭ ﻣـﺒﹺﲔ
ﻭﺃﹶﻥﹾ ﺍﻋﺒﺪﻭﻧﹺﻲ ﻫﺬﹶﺍ ﺻﺮﺍﻁﹲ ﻣﺴﺘﻘﻴﻢ.(١)
اﻟﻤﻘﺪﻣﺔ ١ .............................................................................
اﻹﻧﺴﺎن ﻓﻲ اﻟﻮﺟﻮد ٥ ...............................................................
اﻟﻤﻌﺼﯿﺔ ﺗﺤﺖ اﻟﻤﺠﮭﺮ ١٨.........................................................
ﻓﺘﻨﺔ اﻷﻣﺎﻧﻲ ٢٢ ......................................................................
اﻻﻏﺘﺮار ﺑﺎﻟﺘﻮﺣﯿﺪ٢٣........................................................... :
اﻟﻤﻮازﻧﺔ٣٨ ...................................................................... :
اﻟﺸﻔﺎﻋﺔ٤٤ ....................................................................... :
أ -وظﯿﻔﺔ اﻟﺮّﺳﻮل ٤٥.................................................... :
ب -ﻣﻌﻨﻰ اﻟﺸﻔﺎﻋﺔ٤٩....................................................... :
اﻟﻤﺸﯿﺌﺔ٥٩ ....................................................................... :
ﺗﻠﺨﯿﺺ وﺗﻨﺒﯿﮫ٧٢ ............................................................... :
ﻣﻔﺎھﯿﻢ ﯾﺠﺐ أن ﺗﺼﺤﺢ٧٦.................................................... :
-١ﻣﺎ اﻟﺮﺣﻤﺔ اﻹﻟﮭﯿﺔ وﻟﻤﻦ؟٧٦ ........................................... :
-٢ﺑﯿﻦ اﻹﻧﺬار واﻟﺘﺒﺸﯿﺮ٨٥ ................................................. :
ﻻ ﻣﺤﯿﺺ ﻋﻦ اﻟﺘﻮﺑﺔ ﻟﻤﻦ ﻋﺼﻰ ٩٥ .............................................
-١اﻟﺘﱠﻮﺑَﺔ٩٥ ..................................................................... :
-٢اﻹﯾﻤﺎن٩٧ ................................................................... :
-٣اﻟﻌﻤﻞ اﻟﺼﺎﻟﺢ٩٨........................................................... :
ِ -٤اﻻھﺘِﺪاء٩٩ .................................................................. :
اﻟﺒﻌﺪ اﻟﺤﻀﺎري ﻟﮭﺬه اﻟﺘﺼﻮرات ١٠٠...........................................
اﻟﻤﺤﺘﻮﯾﺎت ١٠٦.....................................................................
(١ﺳﻮﺭﺓ ﻳﺲ ،ﺍﻵﻳﺔ .٦٠
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