‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬

‫ﺗﺄﻟﻴﻒ‪ :‬ﺍﳌﻌﻠﻢ ﺇﻣﺎﻡ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﻔﺮﺍﻫﻲ‬

‫)ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ ﻧﻈﺎﻡ ﺍﻟﻘﺮﺁﻥ(‬
 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻛﻠﻤﺔ ﺍﳉﺎﻣﻊ‬
‫ﺣﺎﻣﺪﺍ ﻭﻣﺼﻠﻴﺎ‬
‫ﻭﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍ‪‬ﻤﻮﻉ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﻣﻬﻤﺔ ﻷﺳﺘﺎﺫﻧﺎ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﻔﺮﺍﻫﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺍﺧﺘﺰ‪‬ﺎ ﻟﻜﺘﺎﺑﻪ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ‬
‫ﻋﻠﻢ ﺍﳌﻠﻜﻮﺕ ﻛﻤﺎ ﻗﺎﻝ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻹﻣﺎﻡ ﺭﲪﻪ ﺍﷲ‪ :‬ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻌﺎﺭﻑ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺃﳘﻬﺎ‪ ،‬ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻭﻻ ﻳﻄﻤﺌﻦ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﺇﻻ‬
‫‪‬ﺎ‪ .‬ﻭﻫﻲ ﻣﻌﺮﻓﺔ ﻣﻠﻜﻮﺕ ﺍﷲ ﻭﻋﺪﻟﻪ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺣﺎﻛﻢ ﰲ ﺍﻷﺭﺽ‬
‫ﻭﺍﻟﺴﻤﺂﺀ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﺧﺎﺭﺟﺎ ﻋﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﳚﺮﻱ ﺣﺴﺐ‬
‫ﺭﺿﺎﻩ ﻭﺇﺫﻧﻪ ﻭﺗﺼﺮﻳﻔﻪ ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺼﻔﺎﺗﻪ ﺗﻌﺎﱃ ﻣﻦ ﻛﻤﺎﻝ‬
‫ﻗﺪﺭﺗﻪ ﻭﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ‪ ،‬ﻭﺣﺒﻪ ﺍﻟﻌﺪﻝ ﻭﺍﳊﻖ‪ ،‬ﻻ ﻳﺪﻉ ﳏﻼ ﻟﻠﺸﻚ ﰲ ﺃﻥ‬
‫ﻛﻞ ﺷﻲﺀ ﳚﺮﻱ ﺣﺴﺐ ﺣﻜﻤﻪ ﻭﺣﻜﻤﺘﻪ‪ ،‬ﻭﻻ ﺗﺼﺮﻑ ﰲ ﺍﻷﺭﺽ ﻭﻻ‬
‫ﰲ ﺍﻟﺴﻤﺂﺀ ﻷﺣﺪ ﻋﻠﻰ ﺿﺪ ﺣﻜﻮﻣﺘﻪ‪.‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺇﻥ ﲨﺎﻉ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺃﳘﻬﺎ‬
‫ﺗﻔﺮﺩ ﺑﺎﳌﻠﻚ‪ .‬ﻭﻣﻠﻜﻪ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﲤﺎﻡ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻛﺎﻓﻠﺔ ﺑﺈﲤﺎﻣﻬﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻬﻲ ﺻﻮﺭﺓ ﻣﻠﻜﻮﺗﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺃﺣﻮﺍﻝ ﻭﻗﺎﺋﻊ‬
‫ﺍﻟﺪﻧﻴﺎ ﺻﻮﺭﺓ ﻣﻠﻜﻮﺗﻪ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ‬
‫ﻭﺍﻟﺘﺮﺑﻴﺔ‪.‬‬
‫ﻓﺒﻌﺪ ﺍﻟﻮﺛﻮﻕ ﺑﺄﻥ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻭﺣﻮﺍﺩﺙ ﺍﻷﻣﻢ ﲢﺖ ﺣﻜﻮﻣﺔ ﺇﻻﻫﻴﺔ‪،‬‬
‫ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻭﻻ ﺃﻥ ﻧﻌﻠﻢ ﺍﻟﱵ ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ ﺍﳊﻜﻮﻣﺔ ﺇﻻﻫﻴﺔ ﰲ ﺃﻣﻮﺭ ﺍﻷﻣﻢ‬
‫‪٢‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻣﻦ ﻋﺮﻭﺟﻬﻢ ﻭﻧﺰﻭﳍﻢ‪ .‬ﰒ ﻧﺆﺳﺲ ﻗﻮﺍﻋﺪﻧﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﻮﺍﻓﻘﺔ ﳍﺎ‪،‬‬
‫ﻭﻧﺆﺳﺲ ﺍﳌﻠﻚ ‪‬ﺎ‪ ،‬ﻟﻴﻜﻮﻥ ﻟﻨﺎ ﺭﲪﺔ ﻭﻟﻸﺭﺽ ﺑﺮﻛﺔ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺍﻟﻮﺍﻗﻌﺎﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﺘﺮﺗﺒﺎ‬
‫ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺃﺧﻼﻗﻲ‪ ،‬ﻓﻼ ﺗﺴﻤﻮ ﻭﻻ ‪‬ﺒﻂ ﺃﻣﺔ ﺇﻻ ﺣﺴﺐ ﺃﺧﻼﻗﻬﻢ‪.‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻣﻶﻥ ﻣﻦ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺬﻛﺮ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ‪ ،‬ﻣﻦ ﻧﻔﻊ ﺃﻭ‬
‫ﺿﺮ‪ ،‬ﻣﻦ ﻋﺰ ﺃﻭ ﺫﻝ ﻧﺰﻝ ﺑﻘﻮﻡ ﺇﻻ ﻭﻳﻨﺴﺒﻪ ﺇﱃ ﺣﺎﻟﺘﻬﻢ ﻣﻦ ﺍﻟﻄﺎﻋﺔ‬
‫ﻭﺍﻟﻌﺼﻴﺎﻥ‪ .‬ﻭﻳﻨﺒﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﲢﺖ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺼﺮﻓﻪ‪ ،‬ﺇﻥ‬
‫ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻛﻠﻬﺎ ﲡﺮﻱ ﺣﺴﺐ ﺣﻜﻤﻪ ﻭﺣﻜﻤﺘﻪ‪ .‬ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳒﻌﻞ‬
‫ﺃﺳﺎﺱ ﺣﻜﻮﻣﺘﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﻟﻮ ﺃﺳﺴﺖ ﺣﻜﻮﻣﺘﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻟﻜﺎﻧﺖ‬
‫ﺃﺣﺚ ﻋﻠﻰ ﺍﳋﲑ ﻭﺃﻧﻔﻊ ﻟﻠﻌﺎﱂ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺇﺫ ﱂ ﻳﺒﻨﻮﻫﺎ ﻋﻠﻴﻪ ﺑﻞ ﻗﺼﺮﻭﺍ‬
‫ﺍﻟﻨﻈﺮ ﻋﻠﻰ ﻇﻮﺍﻫﺮ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺭﺑﻄﻮﻫﺎ ﺑﺄﺳﺒﺎﺏ ﻏﲑ ﺻﺤﻴﺤﺔ ﻓﺨﺎﺏ‬
‫ﺳﻌﻴﻬﻢ ﻭﱂ ﻳﻨﺠﺢ ﻋﻤﻠﻬﻢ‪.‬‬
‫ﻭﺇﺫ ﱂ ﻳﺘﻌﺮﺽ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺃﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ﻓﺄﺭﺍﺩ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻹﻣﺎﻡ ‪-‬ﺭﲪﻪ‬
‫ﺍﷲ‪ -‬ﺃﻥ ﻳﻜﺸﻒ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﻭﺟﻬﻪ ﻭﻳﺪﻭﻧﻪ ﻋﻠﻰ ‪‬ﺞ ﻳﺘﻴﺴﺮ ﻟﻨﺎ ﺑﻪ ﻓﻬﻢ‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻓﻬﻢ ﻣﺎ ﻳﻌﺎﻣﻞ ﺑﻪ ﺍﷲ ﻋﺒﺎﺩﻩ ﰲ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻀﻼﻟﺔ‪،‬‬
‫ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻓﻬﻢ ﻣﺎ ﺟﻌﻞ ﺍﷲ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺑﲔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺪﻧﻴﺎﻭﻳﺔ‬
‫ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻋﻠﻢ ﺳﻴﺎﺳﺔ ﻓﺎﺿﻠﺔ ﻣﻮﺍﻓﻘﺔ ﻟﺴﻴﺎﺳﺔ ﺇﻻﻫﻴﺔ ﻭﻏﲑ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻟﻜﻨﻪ ﱂ ﻳﻔﺰ ‪‬ﺎ ﻣﻦ ﺩﻭﻥ‬
‫ﺇﺷﺎﺭﺍﺕ ﺣﻘﻘﻬﺎ ﻟﻜﺘﺎﺑﻪ ﻫﺬﺍ‪ .‬ﻟﻮ ﺗﻴﺴﺮ ﻟﻪ ﺇﲤﺎﻣﻬﺎ ﻟﻜﺎﻥ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺷﺄﻥ‬
‫ﻋﻈﻴﻢ ﻟﻔﻬﻢ ﻣﻌﺎﺭﻑ ﻣﻬﻤﺔ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﺇﺫ ﻛﺎﻧﺖ‬
‫‪٣‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﺴﺎﺋﻞ ﳑﺎ ﻳﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ‬
‫ﻣﻮﺿﻌﻪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﻣﻨﺎﻓﻌﻪ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺼﺤﻴﺢ ﺍﻷﻋﻤﺎﻝ‪،‬‬
‫ﻭﻣﻦ ﻓﻮﺍﺋﺪﻩ ﰲ ﻓﻬﻢ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﺎﻭﻳﺔ ﻭﺍﻟﺘﻌﻠﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭ‪‬ﺪﻳﻨﺎ‬
‫ﺇﱃ ﺗﺄﺳﻴﺲ ﻗﻮﺍﻋﺪ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺗﺒﻴﲔ ﻣﺎ ﻫﻮ ﺃﺳﺎﺱ ﺍﳌﻠﻚ؟ ﻭﻣﺎ ﻫﻲ‬
‫ﺍﳋﻼﻓﺔ؟ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﻣﻠﻬﺎ؟ ﻭﺇﱃ ﻣﱴ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﻣﻊ ﻗﻮﻡ‪،‬‬
‫ﰒ ﻛﻴﻒ ﺗﺴﻠﺐ ﻭﺗﻌﻄﻰ ﻗﻮﻣﹰﺎ ﺁﺧﺮ؟ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺍﳌﻬﻤﺔ ﺍﻟﱵ‬
‫ﺗﻌﲔ ﻋﻠﻰ ﻓﻬﻢ ﺃﺻﻞ ﺍﳊﻜﻮﻣﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﻌﺰﻣﺖ ﺃﻥ ﺃﲨﻊ‬
‫ﻫﺬﻩ ﺍﻟﻶﱄ ﻭﺃﻧﻈﻤﻬﺎ ﰲ ﺳﻠﻚ ﰒ ﺃﻋﺮﺍﺿﻬﺎ ﻋﻠﻰ ﻃﻠﺒﺔ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻟﻴﻜﻮﻥ‬
‫ﳍﻢ ﺩﺭﺍﺳﺔ ﺟﺪﻳﺮﺓ ﰲ ﻋﻠﻢ ﺍﳌﻠﻜﻮﺕ ﻓﺠﻤﻌﺘﻬﺎ ﻣﻦ ﺧﺰﺍﻧﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﻭﺭﺗﺒﺘﻬﺎ ﺣﺴﺐ ﻣﺎ ﺭﺃﻳﺖ ﻣﻨﺎﺳﺒﻬﺎ ﳍﺎ ﰲ ﻫﺬﺍ ﺍ‪‬ﻤﻮﻉ‪ .‬ﻭﻻ ﺷﻚ ﺃﻧﻪ‬
‫‪‬ﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﻗﺪ ﺃﻋﻄﺎﻧﺎ ﻣﻔﺘﺎﺣﺎ ﻟﻔﻬﻢ ﻣﻠﻜﻮﺕ ﺍﷲ ﻭﺃﺻﻮﻻ ﻟﺘﺎﺳﻴﺲ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻣﻮﺍﻓﻘﺔ ﳍﺎ ﻟﻮ ﺗﺪﺑﺮﻧﺎ ﻓﻴﻬﺎ‪ .‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺭﲪﺔ‬
‫ﻭﺍﺳﻌﺔ‪.‬‬
‫ﺑﺪﺭ ﺍﻟﺪﺭﻳﻦ ﺍﻹﺻﻼﺣﻲ‬
‫ﻣﺪﻳﺮ ﺍﻟﺪﺍﺋﺮﺓ ﺍﳊﻤﻴﺪﻳﺔ‬
‫ﻏﺮﺓ ﺍﶈﺮﻡ ﺳﻨﺔ ‪ ١٣٩١‬ﺍﳍﺠﺮﻳﺔ‬
‫‪٤‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫‪٥‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬

‫ﻳﺎ ﺑﺆﺱ ﻟﻠﺪﻧﻴﺎ ﺷﻘﻴﺎ ﺳﻌﻴﺪﻫﺎ‬

‫ﻓﻴﺎﻭﻳﻞ ﻣﻦ ﻳﺴﻌﻰ ﳍﺎ ﻳﺴﺘﺰﻳﺪﻫﺎ‬
‫ﻓﻼ ﻳﺮﺟﻌﻦ ﺇﻻ ﺇﱃ ﺍﻟﻀﺮ ﻧﻔﻌﻬﺎ‬
‫ﻭﻻ ﻳﺮﺟﻌﻦ ﺇﻻ ﺇﱃ ﺍﻟﺸﺢ ﺟﻮﺩﻫﺎ‬
‫ﻓﻴﺴﺎﻥ ﻋﻨﺪﻱ ﻋﺪﻣﻬﺎ ﻭﻭﺟﻮﺩﻫﺎ‬
‫ﻭﺻﻨﻮﺍﻥ ﻋﻨﺪﻱ ﻭﺻﻠﻬﺎ ﻭﺻﺪﻭﺩﻫﺎ‬

‫ﻟﻠﻔﺮﺍﻫﻲ‬
‫‪٦‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻓﺎﲢﺔ ﺍﻟﻜﻼﻡ‬
‫)‪ (١‬ﺍﳊﻤﺪ ﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻠﻴﻢ‪ ،‬ﺍﳊﻜﻴﻢ ﺍﳊﻠﻴﻢ‪ ،‬ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ‪ .‬ﻭﺍﻟﺼﻠﻮﺓ‬
‫ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‪ ،‬ﳏﻤﺪ ﺍﳌﺆﻳﺪ ﺑﺂﻝ ﺣﻢ‪ ،‬ﺍﳌﺒﺸﺮ ﲟﻠﻜﻮﺗﻪ ﺍﻟﻌﻈﻴﻢ ﰲ‬
‫ﻛﻞ ﻛﺘﺎﺏ ﻗﺪﱘ‪ ،‬ﻣﻦ ﺻﺤﻒ ﺁﺩﻡ ﻭﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻣﺎ ﺃﻭﰐ ﻣﻮﺳﻰ‬
‫ﻭﻋﻴﺴﻰ ﻭﺩﺍﺅﺩ ﻭﺍﻟﻜﻠﻴﻢ‪ ،‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺍﻟﺼﺎﳊﲔ ﻣﻦ ﺫﺭﻳﺘﻬﻢ‬
‫ﺃﲨﻌﲔ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻬﺬﺍ ﻛﺘﺎﺏ ﻣﻦ ﻣﻘﺪﻣﺔ ﻧﻈﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﺎﺣﺚ ﻋﻦ ﻣﺴﺌﻠﺔ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺍﳉﺎﻣﻌﺔ ﳌﻌﺎﺭﻑ ﻣﻬﻤﺔ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﱵ ﻻ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻄﺎﻟﺐ ﺇﻻ‬
‫ﺇﺫﺍ ﻗﺎﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﱵ ﺗﻨﻔﺠﺮ ﻣﻨﻬﺎ ﺃ‪‬ﺎﺭ ﻋﻠﻮﻡ‪ ،‬ﻛﺄ‪‬ﺎ‬
‫ﻧﺒﻌﺖ ﻣﻦ ﻋﲔ ﲨﻮﻡ‪.‬‬
‫ﻭﺇﺫ ﱂ ﻳﺘﻌﺮﺽ ﳍﺎ ﺃﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻭﻻ ﺃﻥ ﻧﻌﺮﻓﻬﺎ ﻭﻧﺒﲔ‬
‫ﻭﺟﻮﻫﻬﺎ‪ ،‬ﻭﻧﺬﻛﺮ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﲢﺼﻞ ﻣﻨﻬﺎ‪ ،‬ﺣﱴ ﻳﺘﻀﺢ ﻣﻮﺿﻌﻬﺎ ﰲ‬
‫ﻋﻠﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺴﺘﺒﲔ ﻧﻔﻌﻬﺎ ﻟﻄﻼﺏ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﻴﻘﲔ‪.‬‬

‫ﻣﻮﺿﻊ ﻋﻠﻢ ﺍﳌﻠﻜﻮﺕ ﰲ ﺍﻟﺪﻳﻦ‬

‫)‪ (٢‬ﺗﺬﻛﺮﺓ‪:‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﲨﻴﻊ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻭﺃﳘﻬﺎ‬
‫‪٧‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺗﻔﺮﺩﻩ ﺑﺎﳌﻠﻚ‪ ،‬ﻓﻼ ﻧﺬﻋﻦ ﻟﺴﻮﺍﻩ‪ .‬ﻭﻣﻠﻜﻪ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ‪ -‬ﻭﺍﳌﻌﺎﺩ ﻣﺒﲏ‬
‫ﻋﻠﻰ ﻣﻠﻜﻪ ﻭﻋﺪﻟﻪ‪ ،‬ﻭﺍﻟﻨﺒﻮﺓ ﻣﻦ ﻣﻠﻜﻪ ﻭﺭﲪﺔ ﻭﻋﺪﻟﻪ ﻭﺗﺄﺧﲑ ﺍﳌﻌﺎﺩ‬
‫ﳊﻜﻤﺘﻪ ﻭﲪﻠﻪ ﻭﺭﺳﺎﻟﺔ ﳏﻤﺪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻛﻤﺎﻝ ﺍﻟﻨﺒﻮﺓ‪-‬‬
‫ﻭﲤﺎﻡ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻓﻠﺔ ﺑﺈﲤﺎﻣﻬﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻬﻲ ﺻﻮﺭﺓ‬
‫ﻣﻠﻜﻮﺗﻪ ﻛﻤﺎ ﺃﻥ ﺃﺣﻮﺍﻝ ﻭﻗﺎﺋﻊ ﺍﻟﺪﻧﻴﺎ ﺻﻮﺭﺓ ﻣﻠﻜﻮﺗﻪ ﺍﳌﺒﲏ ﻋﻠﻰ ﺃﺻﻮﻝ‬
‫ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ .‬ﻭﺍﻟﻐﺎﻓﻠﻮﻥ ﻻ ﻳﺮﻭ‪‬ﺎ‪ .‬ﻓﺄﺣﺘﺠﻨﺎ ﺇﱃ‬
‫ﻛﺸﻒ ﺍﳊﺠﺐ ﻋﻦ ﻣﻠﻜﻮﺕ ﺍﷲ ﺗﻌﺎﱃ‪- - - - - -‬‬

‫ﻣﻨﺎﻓﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﻓﻬﻢ ﺍﻷﻣﻮﺭ‬

‫)‪ (٣‬ﻭﻳﺘﺴﲑ ﺑﻪ‪:‬‬
‫‪ -١‬ﻓﻬﻢ ﺗﺎﺭﻳﺦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻃﻤﻨﺄﻥ ﺍﻟﻘﻠﺐ ‪‬ﺎ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﻷﻣﻮﺭ ﺇﱃ ﺍﳋﲑ‪.‬‬
‫ﻭﻫﻲ ﻣﺴﺌﻠﺔ ﺣﻜﻤﻴﺔ‪.‬‬
‫‪ -٢‬ﻭﻓﻬﻢ ﺗﺎﺭﻳﺦ ﺍﻟﺪﻳﻦ ﻭﻣﺎ ﻭﻗﻊ ﻭﻳﻘﻊ‪ .‬ﻭﻓﻴﻪ ﺍﻟﺒﺸﺮﻯ ﻟﻠﻤﺘﻘﲔ‪ .‬ﻭﻫﻲ‬
‫ﻣﺴﺌﻠﺔ ﺗﺎﺭﳜﻴﺔ‪.‬‬
‫‪ -٣‬ﻭﻓﻬﻢ ﺃﺻﻞ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺣﻜﻤﻬﺎ ﻭﺛﺒﻮ‪‬ﺎ‪ .‬ﻭﻫﻲ ﻣﺴﺌﻠﺔ ﺟﺎﻣﻌﺔ‬
‫ﻟﻠﺤﻜﻤﺔ ﻭﺍﻟﻜﺘﺎﺏ‪.‬‬
‫‪ -٤‬ﻭﻓﻬﻢ ﺍﻹﳒﻴﻞ ﻭﺍﻟﺒﺸﺮﻯ ﻟﻠﻤﻨﺘﻈﺮﻳﻦ‪ .‬ﻭﻓﻴﻪ ﺑﺸﺎﺭﺓ ﺑﻨﺒﻮﺓ ﳏﻤﺪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫‪ -٥‬ﻭﻋﻠﻢ ﺳﻴﺎﺳﺔ ﻓﺎﺿﻠﺔ ﻣﻮﺍﻓﻘﺔ ﻟﺴﻴﺎﺳﺔ ﺇﻻﻫﻴﺔ‪) .‬ﻭﻫﻮ ﺃﺻﻞ ﻟﻠﻘﻮﺍﻧﲔ‬
‫ﻭﺭﺩﻫﺎ ﺇﱃ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﻌﺪﻝ(‬
‫‪٨‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫‪ -٦‬ﻭﺗﻄﺒﻴﻖ ﺷﺮﻳﻌﺘﻨﺎ ﺑﺎﻟﻌﺪﻝ ﺍﻟﺘﺎﻡ‪ ،‬ﻭﺇﺛﺒﺎ‪‬ﺎ ﺑﺎﻟﻌﻘﻞ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺸﺮﻳﻊ‪،‬‬
‫ﻭﺇﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ‪‬ﺎ‪.‬‬
‫‪ -٧‬ﻭﻓﻬﻢ ﻣﺎ ﻳﻌﺎﻣﻞ ﺑﻪ ﺍﷲ ﺗﻌﺎﻝ ﻋﺒﺎﺩﻩ ﰲ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺮﲪﺔ‬
‫ﻭﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﺮﺿﻰ ﻭﺍﻟﺴﺨﻂ ﻭﺍﻟﺘﻄﻬﲑ ﻭﺍﻟﺘﺒﻜﻴﺖ‪.‬‬
‫‪ -٨‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ ﺻﻔﺘﻪ ﺍﳌﻠﻚ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ‬
‫ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺮﺿﺎ ﲟﺎ ﻗﻀﻰ‪.‬‬
‫‪ -٩‬ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﺟﻌﻞ ﺍﷲ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺑﲔ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺪﻧﻴﺎﻭﻳﺔ ﻭﺍﻷﺣﻮﺍﻝ‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺘﻌﻠﻖ ﻳﻨﻜﺮ ﺑﻪ ﺃﻫﻞ ﺍﻟﻜﱪ ﻭﺍﳍﻮﻯ‪ ،‬ﻭﺛﺒﻮﺗﻪ ﻣﻦ ﺍﻟﺘﺄﻣﻞ ﰲ‬
‫ﺗﺮﺗﺐ ﺁﺛﺎﺭ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻭﺍﻷﺧﻼﻗﻴﺔ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎﻭﻳﺔ‬
‫ﳑﺎ ﳚﻠﺐ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻭ ﺍﻟﺸﻘﺎﻭﺓ ‪- - - - - - - - -‬‬

‫ﻼ‬
‫ﻼ ﻭﻋﻘ ﹰ‬ ‫ﺇﺛﺒﺎﺕ ﺍﳌﻠﻜﻮﺕ ﻧﻘ ﹰ‬
‫)‪ (٤‬ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻌﺎﺭﻑ ﻭﺃﳘﻬﺎ ﺍﻟﱵ ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻻ ﺍﻟﺪﻳﻦ ﺍﳊﻖ‬
‫ﻭﻻ ﻳﻄﻤﺌﻦ ﺍﻟﻘﻠﺐ ﻭﻻ ﺍﻟﻌﻘﻞ ﺇﻻ ‪‬ﺎ‪ ،‬ﻣﺎ ﻫﺪﺍﻧﺎ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺟﻌﻠﻬﺎ ﻗﺮﻳﻨﺔ‬
‫ﻟﻠﺘﻮﺣﻴﺪ‪ ،‬ﻫﻲ ﻣﻌﺮﻓﺔ ﻣﻠﻜﻮﺕ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻭﻋﺪﻟﻪ‪ ،‬ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﺎﻛﻢ‬
‫ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺂﺀ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻣﻠﻜﻪ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﳚﺮﻱ‬
‫ﺣﺴﺐ ﺭﺿﺎﻩ ﻭﺇﺫﻧﻪ ﻭﺗﺼﺮﻳﻔﻪ ﺑﺎﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻟﻪ‬
‫ﻚ‬
‫ﺍﳊﻤﺪ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ‪﴿ :‬ﹶﻟﻪ‪ ‬ﻣ ﹾﻠ ‪‬‬
‫ﺽ ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺷﻬﹺﻴ ‪‬ﺪ﴾‪ ١‬ﻭﰲ ﺳﻮﺭﺓ ﺍﳌﻠﻚ‪:‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬
‫ﺍﻟ ‪‬‬

‫‪ 1‬ﺍﻟﱪﻭﺝ ‪٩ :٨٥‬‬
‫‪٩‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻚ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻗﺪ‪‬ﻳ ‪‬ﺮ﴾‪ ٢‬ﻭﰲ ﺃﻭﻝ‬ ‫﴿ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺍﱠﻟﺬ‪‬ﻱ ﹺﺑ‪‬ﻴ ‪‬ﺪ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺽ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ‪‬ﺰ‬‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‪ ﴿ :‬ﺳ‪‬ﺒ ‪‬ﺢ ‪‬ﻟﻠﱠ ‪‬ﻪ ﻣ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ‬ ‫ﺤﻴﹺﻲ ‪‬ﻭ‪‬ﻳﻤ‪‬ﻴ ‪‬‬ ‫ﺽ ‪‬ﻳ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﻚ ﺍﻟ ‪‬‬ ‫ﺤﻜ‪‬ﻴ ‪‬ﻢ‪ .‬ﹶﻟﻪ‪ ‬ﻣ ﹾﻠ ‪‬‬‫ﺍﹾﻟ ‪‬‬
‫‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻗﺪ‪‬ﻳ ‪‬ﺮ‪ .‬ﻫ‪ ‬ﻮ ﺍﹾﻟﹶﺄﻭ‪ ‬ﹸﻝ ﻭ‪‬ﺍﻟﹾﺂ ‪‬ﺧﺮ‪ ‬ﻭ‪‬ﺍﻟﻈﱠﺎ ‪‬ﻫ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎ ‪‬ﻃﻦ‪ ‬ﻭﻫ‪ ‬ﻮ ﹺﺑ ﹸﻜﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻋﻠ‪‬ﻴ ‪‬ﻢ‪.‬‬
‫ﺵ‬‫ﺽ ﻓ‪‬ﻲ ‪‬ﺳ‪‬ﺘ ‪‬ﺔ ﹶﺃﻳ‪‬ﺎ ﹴﻡ ﹸﺛﻢ‪ ‬ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ﹺ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﻫ‪ ‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ‪‬ﻭﻣ‪‬ﺎ‬ ‫ﺨﺮ‪‬ﺝ‪ ‬ﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ﹺﱰﻝﹸ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳ ‪‬ﻌﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻠﺞ‪ ‬ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬
‫ﻚ‬
‫ﺼ ‪‬ﲑ‪ .‬ﹶﻟﻪ‪ ‬ﻣ ﹾﻠ ‪‬‬ ‫‪‬ﻳ ‪‬ﻌﺮ‪‬ﺝ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﻌﻜﹸ ‪‬ﻢ ﹶﺃ‪‬ﻳ ‪‬ﻦ ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﹺﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺑ ‪‬‬
‫ﺽ ‪‬ﻭﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ‪‬ﻪ ﺗ‪ ‬ﺮ ‪‬ﺟﻊ‪ ‬ﺍﻷﻣ‪‬ﻮ ‪‬ﺭ‪ .‬ﻳ‪‬ﻮ‪‬ﻟﺞ‪ ‬ﺍﻟﻠﱠ‪‬ﻴ ﹶﻞ ﻓ‪‬ﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ﹺﺭ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬‫ﺍﻟ ‪‬‬
‫ﺼﺪ‪‬ﻭ ﹺﺭ﴾‪ ٣‬ﻭﰲ ﺳﻮﺭﺓ‬ ‫ﺕ ﺍﻟ ‪‬‬ ‫‪‬ﻭﻳ‪‬ﻮ‪‬ﻟﺞ‪ ‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ﻓ‪‬ﻲ ﺍﻟﻠﱠ‪‬ﻴ ﹺﻞ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻋﻠ‪‬ﻴ ‪‬ﻢ ﹺﺑﺬﹶﺍ ‪‬‬
‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﻚ ﺍﻟ ‪‬‬ ‫ﺍﻟﺰﺧﺮﻑ‪ ﴿ :‬ﻭ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺍﱠﻟﺬ‪‬ﻱ ﹶﻟﻪ‪ ‬ﻣ ﹾﻠ ‪‬‬
‫‪‬ﻭﻋ‪‬ﻨ ‪‬ﺪﻩ‪ ‬ﻋ ﹾﻠﻢ‪ ‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ‪‬ﺔ ‪‬ﻭﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﺗ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ ﹶﻥ﴾‪٤‬ﻭﻣﺜﻠﻬﺎ ﻛﺜﲑ‪.‬‬
‫ﰒ ﻣﺎ ﺻﺮﺡ ﻓﻴﻪ ﻣﻦ ﺗﺼﺮﻓﻪ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﺇﻧﺰﺍﻟﻪ ﺍﳌﻄﺮ ﻭﺇﻧﺒﺎﺗﻪ ﺍﻟﺸﺠﺮ‪،‬‬
‫ﻭﺗﻘﺪﻳﺮﻩ ﺍﻷﻗﻮﺍﺕ‪ ،‬ﻭﺗﺴﺨﲑﻩ ﻗﻮﻯ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ‬
‫ﺻﺮﺡ ﻣﻦ ﺗﺼﺮﻓﻪ ﰲ ﺍﻟﺒﻮﺍﻃﻦ ﻣﻦ ﺍﳍﺪﺍﻳﺔ ﻭﺇﻋﻄﺎﺀ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻨﻮﺭ‬
‫ﻭﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻓﻜﺜﲑ ﺟﺪﹰﺍ‪.‬‬
‫ﻓﻬﺬﻩ ﻋﻘﻴﺪﺓ ﺍﺗﻔﻖ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺣﻲ‪ ،‬ﻭﺇﳕﺎ ﱂ ﻧﺬﻛﺮ ﺩﻻﺋﻞ ﺍﻟﻌﻘﻞ‬
‫ﻟﻮﺿﻮﺣﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺑﺼﻔﺎﺗﻪ ﺗﻌﺎﱃ ﻣﻦ ﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ‪،‬‬
‫ﻼ ﻟﻠﺸﻚ ﰲ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﳚﺮﻱ ﺣﺴﺐ‬ ‫ﻭﺣﺒﻪ ﺍﻟﻌﺪﻝ ﻭﺍﳊﻖ ﻻ ﻳﺪﻉ ﳏ ﹰ‬

‫‪ 2‬ﺍﳌﻠﻚ ‪١ :٦٧‬‬
‫‪ 3‬ﺍﳊﺪﻳﺪ ‪٦ -١ :٥٧‬‬
‫‪ 4‬ﺍﻟﺰﺧﺮﻑ ‪٨٥ :٤٣‬‬
‫‪١٠‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺣﻜﻤﻪ ﻭﺣﻜﻤﺘﻪ‪ ،‬ﻭﻻ ﺗﺼﺮﻑ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺂﺀ ﻷﺣﺪ ﻋﻠﻰ‬
‫ﺿﺪ ﺣﻜﻮﻣﺔ ﺍﷲ ﺗﻌﺎﱃ ‪-- -- -- -- -- -- -- -- --‬‬

‫ﺍﳌﺬﺍﻫﺐ ﺍﻟﺒﺎﻃﻠﺔ ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬

‫)‪ (٥‬ﻭﻟﻜﻦ ﻟﻺﻧﻈﺎﺭ ﺍﻟﻌﺎﻛﻔﺔ ﻋﻠﻰ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﺍﻟﻘﻠﻮﺏ ﺍﳌﺮﻓﺮﻓﺔ ﻋﻠﻰ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻇﻨﻮﻧﹰﺎ ﻭﺃﻭﻫﺎﻣﺎﹰ‪ ،‬ﳌﺎ ﺃ‪‬ﻢ ﻳﺸﺎﻫﺪﻭﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﳌﻌﺎﺻﻲ‬
‫ﻭﺍﻵﻻﻡ‪ ،‬ﺑﻞ ﺭﲟﺎ ﻳﺮﻭﻥ ﻏﻠﺒﺔ ﺍﳉﻮﺭ ﻭﺍﻟﻔﺴﻖ ﻭﻫﻀﻢ ﺍﻷﺑﺮﺍﺭ ﻭﻃﻐﻴﺎﻥ‬
‫ﺍﻟﻔﺠﺎﺭ‪ ،‬ﻓﻤﻨﻬﻢ‪ :‬ﻣﻦ ﺁﻣﻦ ﺑﺈﻻﻫﲔ ﻛﺎ‪‬ﻮﺱ‪.‬‬
‫ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﺍﻟﺪﻧﻴﺎ ﲢﺖ ﺣﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻛﺎﻟﻨﺼﺎﺭﻯ‪.‬‬
‫ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺴﻴﺂﺕ ﲞﻠﻖ ﺍﻟﻌﺒﺎﺩ ﻛﺎﳌﻌﺘﺰﻟﺔ‪ .‬ﻭﺃﻣﺎ ﺁﻻﻡ ﺍﻷﻃﻔﺎﻝ‬
‫ﻓﺒﻬﺘﻮﺍ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻵﳍﺔ ﻳﺘﻔﺮﺟﻮﻥ ﲟﺎ ﳚﺮﻱ ﰲ ﺍﻟﻌﺎﱂ ﻛﻤﺸﺮﻛﻲ‬
‫ﺍﻟﻴﻮﻧﺎﻥ‪.‬‬
‫ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﺟﺤﺪ ﺑﺎﻹﻟﻪ ﺍﳊﻲ ﻭﲤﺴﻚ ﺑﺄﻥ ﺍﻟﺸﺮ ﻭﺍﻹﰒ ﻳﻨﺎﻗﻀﺎﻥ ﻛﻤﺎﻝ‬
‫ﺍﻟﻘﺪﺭﺓ ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺮﲪﺔ ﻛﻤﻼﺣﺪﺓ ﻛﻞ ﻗﺮﻥ‪.‬‬
‫ﻓﻬﺬﻩ ﲬﺴﺔ ﻣﺬﺍﻫﺐ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﻀﻼﻟﺔ‪ ،‬ﻧﺸﺄ ﻛﻠﻪ ﻣﻦ ﻗﺼﻮﺭ‬
‫ﺍﻟﻨﻈﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺣﻞ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻓﻠﻪ ﻃﺮﻳﻘﺎﻥ‪ :‬ﺇﲨﺎﱄ ﻭﺗﻔﺼﻴﻠﻲ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ‪ :‬ﻓﻬﻮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻘﲔ ﻭﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ ﺍﻟﺸﻚ‪﴿ .‬ﹶﺇﻥﱠ ﺍﻟ ﱠﻈﻦ‪ ‬ﹶﻻ‬
‫‪١١‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺤ ‪‬ﻖ ‪‬ﺷ‪‬ﻴﺌﹰﺎ﴾‪ ٥‬ﻭﻫﺬﺍ ﻃﺮﻳﻖ ﻭﺍﺿﺢ ﻟﻠﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻥ‬ ‫‪‬ﻳ ‪‬ﻐﻨﹺﻲ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻋﻠﻮﻣﻨﺎ ﻏﲑ ﳏﻴﻄﺔ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﻓﻨﺆﻣﻦ ﲟﺎ ﻧﻌﻠﻢ ﻭﻧﺴﻜﺖ ﻋﻦ ﺍ‪‬ﻬﻮﻝ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺳﻠﻴﻤﺎﻥ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﰲ ﻭﻋﻈﻪ‪ :‬ﻭﺻﻨﻊ ﺍﻟﻜﻞ ﺣﺴﻨﺎ‬
‫ﰲ ﻭﻗﺘﻪ‪ ،‬ﻭﺃﻭﺩﻉ ﺍﳊﻜﻤﺔ ﺳﺮﺍﺋﺮ ﻣﺎ ﺧﻠﻖ‪ ،‬ﻭﻻ ﻳﺪﺭﻙ ﺍﻹﻧﺴﺎﻥ ﺃﻓﻌﺎﻝ ﺍﷲ‬
‫ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﺃﻱ ﻻ ﳛﻴﻂ ﺑﺘﻤﺎﻡ ﻛﻨﻬﻬﺎ‪ .‬ﻭﻫﻜﺬﺍ ﺟﺎﺀ ﰲ‬
‫ﺴ ‪‬ﻦ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺧﹶﻠ ﹶﻘﻪ‪ ٦﴾‬ﻭﻛﻤﺎ ﻗﺎﻟﺖ ﺍﳊﻜﻤﺎﺀ ﻣﻦ‬
‫ﺍﻟﻘﺮﺁﻥ‪﴿ :‬ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍﻟﺮﻭﺍﻗﻴﲔ ﺑﺄﻥ ﻛﻞ ﻣﺎ ﳚﺮﻱ ﰲ ﺍﻟﻌﺎﱂ ﻓﻬﻮ ﺣﺴﻦ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﻜﻤﺔ‪ ،‬ﺇﻣﺎ‬
‫ﻇﺎﻫﺮﺓ ﺃﻭ ﺧﻔﻴﺔ‪ ،‬ﻭﻋﻘﻮﻟﻨﺎ ﻗﺎﺻﺮﺓ‪ ،‬ﻓﻜﻴﻒ ﲢﻴﻂ ﺑﻜﻨﻪ ﻛﻞ ﺷﻲﺀ؟ ﻭﺇﳕﺎ‬
‫ﻗﺎﻟﻮﺍ ﺑﺬﻟﻚ ﻟﻴﻘﻴﻨﻬﻢ ﺑﺎﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻜﻴﻢ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﻻ ﳏﻴﺺ‬
‫ﻟﻪ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﳏﻞ ﲝﺜﻪ ﻭﺑﻴﺎﻧﻪ ﰲ ﻛﺘﺎﺏ ﺣﺠﺞ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻬﻮ ﺣﻞ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﳍﺎ ﺷﻌﺒﺘﺎﻥ‪ :‬ﺍﻷﻭﱃ ﻣﻦ ﺟﻬﺔ ﻣﻨﺸﺄ‬
‫ﺍﳌﻌﺎﺻﻲ ﰲ ﺍﻟﻨﻔﻮﺱ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺟﻬﺔ ﻭﺟﻮﺩ ﺍﻵﻻﻡ ﻭﺍﻟﺒﺆﺱ‪ .‬ﻓﻨﺠﻠﻴﻬﻤﺎ‬
‫ﰲ ﻓﺼﻠﲔ‪.‬‬

‫ﻣﻨﺸﺄ ﺍﳌﻌﺎﺻﻲ ﰲ ﺍﻟﻨﻔﻮﺱ‬

‫)‪ (٢‬ﺇﳕﺎ ﺷﺮﻑ ﺍﷲ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻹﺧﺘﻴﺎﺭ‪ ،‬ﻟﺘﺴﺘﺤﻖ ﺃﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ‪.‬‬
‫ﻓﺄﳍﻤﻬﺎ ﺍﻟﻔﺠﻮﺭ ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺑﻼ ‪‬ﻤﺎ‪ ،‬ﻭﻗﻠﺒﻬﺎ ﰲ ﺃﻃﻮﺍﺭ ﺍﻟﺼﱪ ﻭﺍﻟﺸﻜﺮ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻹﻧﺎﺑﺔ‪ ،‬ﻭﻋﺮﺟﻬﺎ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺮﲪﺔ ﻭﺍﳊﺐ ﻭﺍﻟﺘﺰﻛﻴﺔ‪ ،‬ﺣﱴ‬

‫‪ 5‬ﻳﻮﻧﺲ ‪٣٦ :١٠‬‬

‫‪ 6‬ﺍﻟﺴﺠﺪﺓ ‪٧ :٣٢‬‬
‫‪١٢‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺗﻨﺨﻠﻊ ﻋﻦ ﻭﺟﻮﺩﻫﺎ ﻭﺗﻔﲎ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﺧﹶﻠ ‪‬ﻖ‬
‫ﺴﻦ‪ ‬ﻋ ‪‬ﻤﻠﹰﺎ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ﴾‪٧‬‬ ‫ﺤﻴ‪‬ﺎ ﹶﺓ ‪‬ﻟ‪‬ﻴ‪‬ﺒﻠﹸ ‪‬ﻮﻛﹸ ‪‬ﻢ ﹶﺃ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬‬‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺳﻤ‪‬ﻴﻌ‪‬ﺎ‬‫ﺝ ‪‬ﻧ‪‬ﺒ‪‬ﺘﻠ‪‬ﻴ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﻭﻛﻤﺎ ﻗﺎﻝ‪﴿ :‬ﹺﺇﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎ ﹶﻥ ﻣ‪‬ﻦ ‪‬ﻧ ﹾﻄ ﹶﻔ ‪‬ﺔ ﹶﺃ ‪‬ﻣﺸ‪‬ﺎ ﹴ‬
‫ﺴﺒﹺﻴ ﹶﻞ)ﺃﻱ ﺑﻌﺪ ﺃﻥ ﺟﻌﻠﻨﺎﻩ‬ ‫ﺼﲑ‪‬ﺍ‪).‬ﺃﻱ ﻭﻫﺒﻨﺎﻩ ﻓﻬﻤﺎ ﻭﲤﻴﺰﺍ( ﹺﺇﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ ﺍﻟ ‪‬‬ ‫‪‬ﺑ ‪‬‬
‫ﲰﻴﻌﺎ ﺑﺼﲑﺍ‪ ،‬ﻟﻜﻲ ﻳﺮﻯ ﺍﻟﺴﺒﻴﻞ ﻭﻳﺴﻤﻊ ﻣﺎ ﻳﻠﻘﻰ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﺭﻳﻨﺎﻩ ﺳﺒﻴﻞ‬
‫ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻔﻮﺯ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﻘﻞ ﺑﻌﺪ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ( ﹺﺇﻣ‪‬ﺎ‬
‫ﺷ‪‬ﺎ ‪‬ﻛﺮ‪‬ﺍ ‪‬ﻭﹺﺇﻣ‪‬ﺎ ﹶﻛﻔﹸﻮﺭ‪‬ﺍ﴾‪ ٨‬ﺃﻱ ﻓﺼﺎﺭ ﺑﺎﺧﺘﻴﺎﺭﻩ ﺇﻣﺎ ﺷﺎﻛﺮﹰﺍ ﺑﺎﺗﺒﺎﻋﻪ ﺃﻭ ﻛﻔﻮﺭﺍ‬
‫ﺠﻌ‪‬ﻞ ﱠﻟ ‪‬ﻪ ‪‬ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴ ﹺﻦ‪ .‬ﻭ‪‬ﻟﺴ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺷ ﹶﻔ‪‬ﺘ‪‬ﻴ ﹺﻦ‪.‬‬ ‫ﺑﺎﻟﺘﻨﻜﺐ ﻋﻨﻪ‪ .‬ﻭﻫﻜﺬﺍ ﻗﺎﻝ‪ ﴿ :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﺪ‪‬ﻳ ﹺﻦ﴾‪ ١٠‬ﻛﻘﻮﻟﻪ ﴿ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ‬ ‫ﺠ ‪‬ﺪ‪‬ﻳ ﹺﻦ﴾‪ ٩‬ﻓﻘﻮﻟﻪ ﴿ ‪‬ﻭ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺴﺒﹺﻴ ﹶﻞ﴾‪ ١١‬ﺃﻱ ﺳﺒﻴﻞ ﺍﳋﲑ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻛﻤﺎ ﺑﲔ ﻋﻘﻴﺐ ﺫﻟﻚ‪.‬‬ ‫ﺍﻟ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﻹﺑﺘﻼﺀ ﻟﻴﺲ ﺇﻻ ﺟﺰﺀﺍ ﻣﻦ ﺍﳋﻠﻘﺔ ﻭﺍﻹﻧﺸﺎﺀ‪ .‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﱪﺯ ﻣﺎ‬
‫ﺃﻭﺩﻉ ﺍﻟﻄﺒﺎﺋﻊ‪ ،‬ﻓﻴﺨﺮﺝ ﻣﻦ ﺍﻟﻨﻔﻮﺱ ﺃﺳﺮﺍﺭﻫﺎ‪ ،‬ﻛﻤﺎ ﳜﺮﺝ ﻣﻦ ﺍﻷﺭﺽ‬
‫ﺣﺒﻬﺎ ﻭﺃﺯﺍﺭﻫﺎ‪ .‬ﻭﺇﳕﺎ ﺍﻟﻔﺮﻕ ﺑﺄﻥ ﺍﻟﻨﻔﻮﺱ ﺃﻭﺩﻋﺖ ﺍﻟﻌﻘﻞ ﻭﺍﻹﺧﺘﻴﺎﺭ‪ ،‬ﻓﺼﺎﺭ‬
‫ﺍﺑﺘﻼﺀﻫﺎ ﺑﺈﻋﻤﺎﻝ ﻗﻮﺍﻫﺎ‪ ،‬ﻓﺠﺎﺀﺕ ﺑﺎﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺂﺕ‪ .‬ﰒ ﺃﻭﺩﻋﻬﺎ ﻗﻮﻯ‬
‫ﺗﱪﺯ ﺍﳋﲑ ﻣﻦ ﺷﺮﻫﺎ ﻛﺎﻟﺒﺼﺮ ﻭﺍﻟﻨﺪﺍﻣﺔ‪ ،‬ﻓﺤﻤﻞ ﺍﷲ ﺍﻟﻨﻔﻮﺱ ﺃﻣﺎﻧﺔ ﻋﻈﻴﻤﺔ‪،‬‬
‫ﺿﻨ‪‬ﺎ ﺍﹾﻟﹶﺄﻣ‪‬ﺎ‪‬ﻧ ﹶﺔ‬‫ﻭﻫﻲ ﺍﺣﺘﻤﻠﺘﻬﺎ ﺃﻳﻀﹰﺎ ﺑﺎﺧﺘﻴﺎﺭﻫﺎ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪﴿ :‬ﹺﺇﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﺮ ‪‬‬

‫‪ 7‬ﺍﳌﻠﻚ ‪٢ :٦٧‬‬
‫‪ 8‬ﺍﻹﻧﺴﺎﻥ ‪٣ -٢ :٧٦‬‬
‫‪ 9‬ﺍﻟﺒﻠﺪ ‪١٠ -٨ :٩٠‬‬
‫‪ 10‬ﺍﻟﺒﻠﺪ ‪١٠ :٩٠‬‬
‫‪ 11‬ﺍﻹﻧﺴﺎﻥ ‪٣ :٧٦‬‬
‫‪١٣‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺤ ‪‬ﻤ ﹾﻠ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺷ ﹶﻔ ﹾﻘ ‪‬ﻦ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ‬
‫ﺠﺒ‪‬ﺎ ﹺﻝ ﹶﻓﹶﺄ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺽ ﻭ‪‬ﺍﹾﻟ ﹺ‬‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪‬ﺎ ﺍﹾﻟﺈﹺﻧﺴ‪‬ﺎﻥﹸ ﹺﺇﻧ‪ ‬ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻇﻠﹸﻮﻣ‪‬ﺎ ‪‬ﺟﻬ‪‬ﻮﻟﹰﺎ‪) .‬ﺃﻱ ﳌﺎ ﺃﻥ ﺍﻟﻘﻮﻯ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬
‫ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﻘﻞ ﻣﻮﺩﻋﺔ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺗﻜﻤﻞ ﺣﱴ ﺃﻥ ﻳﺼﲑ ﺗﻘﻴﺎﹰ‪ ،‬ﺃﳌﻴﻌﺎ ﻭﻛﺎﻥ‬
‫ﻟﻪ ﺍﻹﺧﺘﻴﺎﺭ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻻ ﱂ ﻳﺘﺮﻕ ﻭﻳﺴﺒﻖ ﲨﻴﻊ ﺍﳋﻼﺋﻖ‪ .‬ﻓﺴﻤﺎﻩ ﺍﷲ‬
‫ﲰﻴﻌﺎ‪ ،‬ﺑﺼﲑﹰﺍ ﳌﺎ ﺃﻭﺩﻉ ﻓﻄﺮﺗﻪ ﻛﻤﺎ ﻣﺮ ﻟﻪ ﺷﺎﻫﺪﺍﻥ‪ ،‬ﻭﻇﻠﻮﻣﺎﹰ‪ ،‬ﺟﻬﻮ ﹰﻻ‬
‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﻟﺒﺪﺍﻳﺔ ﺃﻃﻮﺍﺭﻩ ﻟﻮﺟﻮﻩ ﺁﺧﺮ ﻛﻤﺎ ﻫﻲ ﻣﺒﺴﻮﻃﺔ ﰲ ﻣﻮﺿﻌﻬﺎ( ‪‬ﻟﻴ‪ ‬ﻌ ﱢﺬ ‪‬‬
‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ‬ ‫ﺕ ‪‬ﻭ‪‬ﻳﺘ‪‬ﻮ ‪‬‬ ‫ﺸ ﹺﺮﻛﹶﺎ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺸ ﹺﺮ ‪‬ﻛ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﻤ‪ ‬‬ ‫ﲔ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻨ‪‬ﺎ‪‬ﻓﻘﹶﺎ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ‪‬ﻓ ‪‬ﻘ ‪‬‬
‫ﺕ )ﻫﺬﺍ ﺑﻴﺎﻥ ﺍﻟﻨﺘﻴﺠﺔ ﻻ ﺑﻴﺎﻥ ﺍﻟﻌﻠﺔ( ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮﺭ‪‬ﺍ‬ ‫ﲔ ‪‬ﻭﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﺎ ‪‬‬‫ﺍﹾﻟﻤ‪ ‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬
‫‪‬ﺭﺣ‪‬ﻴﻤ‪‬ﺎ﴾‪ ١٢‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﺎ‪.‬‬
‫ﻓﻠﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺇﻻ ﺍﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ ﺇﻻ ﺃﻥ ﻳﺄﰉ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﺈﻥ ﺣﺎﻟﺔ‬
‫ﺍﻟﻨﻔﺲ ﻟﻴﺴﺖ ﺇﻻ ﰲ ﻳﺪﻩ‪ .‬ﻓﺈﻥ ﺍﻟﱪ ﻭﺍﻟﻔﺠﻮﺭ ﻻ ﻳﻜﻮﻥ ﻛﺮﻫﺎ ﺑﺎﻟﺒﺪﺍﻫﺔ‪،‬‬
‫ﺲ ‪‬ﻟ ﹾﻠﺈﹺﻧﺴ‪‬ﺎ ‪‬ﻥ ﹺﺇﻟﱠﺎ ﻣ‪‬ﺎ ‪‬ﺳﻌ‪‬ﻰ﴾‪١٣‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻟﱠ‪‬ﻴ ‪‬‬
‫ﻭﻫﺬﻩ ﻣﱰﻟﺔ ﻋﻈﻴﻤﺔ ﻓﻀﻞ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ‪‬ﺎ ﻭﺟﻌﻠﻪ ﺧﻠﻴﻔﺘﻪ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﺽ ﹶﻓﻤ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ‪‬ﻪ ﹸﻛ ﹾﻔ ‪‬ﺮ ‪‬ﻩ﴾‪ ١٤‬ﺃﻱ‬ ‫ﻒ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬ ‫﴿ﻫ‪ ‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺟ ‪‬ﻌﹶﻠﻜﹸ ‪‬ﻢ ‪‬ﺧﻠﹶﺎ‪‬ﺋ ‪‬‬
‫ﺑﻌﺪ ﺃﻥ ﺟﻌﻠﻪ ﺧﻠﻴﻔﺔ ﻻ ﻳﻜﺮﻫﻪ ﻓﻴﻜﻮﻥ ﻣﺴﺨﺮﺍ ﻭﻫﺬﺍ ﺧﻠﻒ‪ .‬ﻭﳌﺎ ﻛﺎﻥ‬
‫ﺍﻹﺧﺘﻴﺎﺭ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻋﻠﻴﻪ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﻌﺎﺭﺿﹰﺎ ﻹﺧﺘﻴﺎﺭ ﺭﺑﻪ‪ ،‬ﻓﻼ‬
‫ﺇﺷﻜﺎﻝ ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﻘﺪﺭﻳﻮﻥ‪ .‬ﻭﺃﻋﺮﺿﺖ ﻋﻦ ﲝﺚ ﺍﳉﱪ ﻭﺍﻹﺧﺘﻴﺎﺭ‬
‫ﺍﺧﺘﻴﺎﺭﹰﺍ ﻟﺬﻛﺮﻩ ﰲ ﻛﺘﺎﺏ "ﺍﻟﻘﺎﺋﺪ ﺇﱃ ﻋﻴﻮﻥ ﺍﻟﻌﻘﺎﺋﺪ"‪ .‬ﻭﻫﻨﺎﻙ ﺗﺮﻯ ﺃﻥ‬

‫‪ 12‬ﺍﻷﺣﺰﺍﺏ ‪٧٣ -٧٢ :٣٣‬‬

‫‪ 13‬ﺍﻟﻨﺠﻢ ‪٣٩ :٥٣‬‬
‫‪ 14‬ﻓﺎﻃﺮ ‪٣٩ :٣٥‬‬
‫‪١٤‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﳉﱪ ﰲ ﺑﺪﺍﻳﺔ ﺍﻷﻣﺮ‪.‬‬
‫ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﺳﻴﺌﺎﺗﻨﺎ ﻇﻼﻝ ﻧﻌﻤﺔ ﺍﻹﺧﺘﻴﺎﺭ ﻭﺧﻄﻮﺍﺕ ﺍﻟﻨﻔﺲ ﰲ ﻋﺮﻭﺟﻬﺎ‪،‬‬
‫ﻓﺈ‪‬ﺎ ﻛﺎﻟﻄﻔﻞ ﺗﺘﺮﰉ ﰲ ﻣﻬﺪﻩ‪ .‬ﻭﰲ ﻗﺼﺔ ﺁﺩﻡ ﺑﲔ ﻫﺬﺍ ﺍﻷﻣﺮ‪ .‬ﻭﻗﻊ ﻧﻈﺮ‬
‫ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺳﻴﺌﺎﺕ ﺍﻹﻧﺴﺎﻥ ﻓﺄﺟﺎ‪‬ﻢ ﺍﷲ ﺑﺄﻧﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﺃﺳﺮﺍﺭ‬
‫ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺃﺛﺒﺖ ﺷﺮﻑ ﺁﺩﻡ ﺑﻌﻠﻤﻪ ﺍﻟﻜﻠﻲ‪ ،‬ﰒ ﺑﺪﺀ ﺁﺩﻡ ﺳﻠﻮﻙ ﻋﻘﺒﺎﺕ‬
‫ﺍﻹﺧﺘﻴﺎﺭ‪ ،‬ﻓﻬﺒﻂ ﻭﺻﻌﺪ ﻭﺃ‪‬ﻢ ﻭﺃﳒﺪ‪ ،‬ﻓﻮﻋﺪﻧﺎ ﺍﷲ ﺑﺎﻟﻮﺣﻲ ﺑﻨﺠﺎﺗﻨﺎ‬
‫ﻭﻃﻬﺎﺭﺗﻨﺎ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﺑﻞ ﺻﺮﺡ ﺑﺮﺟﺎﺣﺔ ﻗﺪﺭ ﺍﻟﺘﺎﺋﺐ ﻛﻤﺎ ﺟﺎﺀ ﰲ‬
‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻭﺿﺮﺏ ﻟﻪ ﰲ ﺍﻹﳒﻴﻞ ﻣﺜﻞ ﺍﳋﺮﻭﻑ ﺍﻟﻀﺎﻝ ﻭﻗﺪ ﺟﺎﺀ‬
‫ﰲ ﺣﺪﻳﺚ ﺍﳌﺴﺎﻓﺮ ﻭﺭﺍﺣﻠﺔ ﻋﲔ ﻣﺎ ﻗﺎﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﳕﺎ‬
‫ﺍﻹﺧﺘﻼﻑ ﰲ ‪‬ﺞ ﺍﻟﺒﻴﺎﻥ‪.‬‬
‫ﻓﻬﺬﺍ ﺣﻞ ﺷﺒﻬﺔ ﻭﺟﻮﺩ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﻵﺛﺎﻡ‪ .‬ﻭﺃﻣﺎ ﻭﺟﻮﺩ ﺍﻵﻻﻡ ﻓﻨﺬﻛﺮﻩ ﰲ‬
‫ﺍﻟﻔﺼﻞ ﺍﻵﰐ‪.‬‬

‫ﻣﻨﺸﺄ ﺍﻵﻻﻡ ﻭﺍﻟﺒﺆﺱ‬

‫)‪ (٧‬ﺍﻋﻠﻢ ﺃﻥ ﻭﻗﺎﺋﻊ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﺗﺴﻤﻌﻬﺎ ﻭﺗﻘﺮﺀﻫﺎ ﰲ ﺍﻟﺘﻮﺍﺭﻳﺦ‪ ،‬ﻫﻲ ﺫﺍﺕ‬
‫ﻇﻬﺮ ﻭﺑﻄﻦ‪ .‬ﻓﻈﺎﻫﺮﻫﺎ‪ :‬ﻏﻠﺒﺔ ﺃﻣﺔ ﻋﻠﻰ ﺃﻣﺔ‪ ،‬ﻭﺗﺪﺍﻭﻝ ﺍﻷﻧﺎﻡ ﺑﺎﳋﲑ ﻭﺍﻟﺸﺮ‪،‬‬
‫ﻭﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﺒﺆﺱ‪ ،‬ﻭﺍﻟﺸﺮﻑ ﻭﺍﳍﺒﻮﻁ‪.‬‬
‫ﻭﺃﻣﺎ ﺑﺎﻃﻨﻬﺎ‪ :‬ﻓﻠﻪ ﻭﺟﻬﺎﻥ‪ :‬ﻣﺴﺘﻘﻴﻢ ﻭﻣﻌﻮﺝ‪ ،‬ﻭﺣﻖ ﻭﺑﺎﻃﻞ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻮﺝ ﺍﻟﺒﺎﻃﻞ‪ :‬ﻓﺮﺑﻂ ﺍﻟﻮﻗﺎﺋﻊ ﺑﺄﺳﺒﺎﺏ ﻏﲑ ﺻﺤﻴﺤﺔ ﺃﻭ ﻧﺴﺒﺘﻬﺎ ﺇﱃ‬
‫ﺍﻹﺗﻔﺎﻕ‪ .‬ﻛﺄﻥ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﻓﻴﻪ ﺣﻜﻤﺔ ﻭﺧﲑ‪ .‬ﻭﻛﺄﻥ ﺍﳋﻼﺋﻖ ﺫﺍﻫﺒﺔ‬
‫ﺇﱃ ﻏﲑ ﻏﺎﻳﺔ ﺇﱃ ﻇﻠﻤﺔ ﻋﻤﻴﺎﺀ ﻭﻫﻮﺓ ﻫﻮﻫﺎﺀ‪.‬‬
‫‪١٥‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻭﺃﻣﺎ ﺍﻟﻮﺟﻪ ﺍﳌﺴﺘﻘﻴﻢ‪ :‬ﻓﺮﺑﻂ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ‪ ،‬ﻭﺍﻟﻌﺰ‪،‬‬
‫ﻭﺍﻟﺬﻝ‪ ،‬ﺇﱃ ﻣﺸﻴﺌﺔ ﺍﷲ ﻷﺳﺒﺎﺏ ﺟﺪﻳﺮﺓ ‪‬ﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻻﳒﺪ ﺇﻻ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻓﺈﻥ ﺭﺃﻳﺖ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺻﺤﻒ ﺍﻷﻧﺒﻴﺂﺀ ﺗﺮﺍﻫﺎ‬
‫ﻻ ﻳﺬﻛﺮ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ﻧﺰﻝ ‪‬ﻢ ﺇﻻ ﻭﺗﻨﺴﺒﻪ ﺇﱃ ﺣﺎﻟﺘﻬﻢ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﺃﻭ‬
‫ﺍﻟﻌﺼﻴﺎﻥ‪ .‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﰲ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﻠﻬﺎ ﻋﱪ ﻭﻧﺼﺎﺋﺢ‪ ،‬ﺗﺬﻛﺮﻧﺎ‬
‫ﺟﺰﺍﺀ ﺍﻷﻋﻤﺎﻝ‪ .‬ﰒ ﺻﺮﺡ ﺍﻟﻘﺮﺁﻥ ‪‬ﺬﺍ ﺍﻷﺻﻞ ﻛﻞ ﺍﻟﺼﺮﺍﺣﺔ ﺑﺂﻳﺎﺕ‬
‫ﻋﺪﻳﺪﺓ‪:‬‬
‫ﻓﻤﻨﻬﺎ‪ :‬ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺣﻴﺚ ﻗﺎﻝ‪﴿ :‬ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐﻴ‪ ‬ﺮ ﻣ‪‬ﺎ ﹺﺑ ﹶﻘ ‪‬ﻮ ﹴﻡ ‪‬ﺣﺘ‪‬ﻰ‬
‫ﻼ ‪‬ﻣ ‪‬ﺮ ‪‬ﺩ ﹶﻟﻪ‪ ‬ﻭﻣ‪‬ﺎ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﻦ‬ ‫ﺴ ﹺﻬ ‪‬ﻢ ‪‬ﻭﹺﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﻠﹼ ‪‬ﻪ ﹺﺑ ﹶﻘ ‪‬ﻮ ﹴﻡ ﺳ‪‬ﻮﺀًﺍ ﹶﻓ ﹶ‬
‫‪‬ﻳ ‪‬ﻐ‪‬ﻴﺮ‪‬ﻭﹾﺍ ﻣ‪‬ﺎ ﹺﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬
‫ﺩ‪‬ﻭﹺﻧ ‪‬ﻪ ﻣ‪‬ﻦ ﻭ‪‬ﺍ ﹴﻝ)ﺃﻱ ﺇﺫﺍ ﻏﲑﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ ﻭﺗﺮﻛﻮﺍ ﺳﺒﻴﻞ ﺍﳋﲑ‪ ،‬ﻓﺮﺍﺩ ﺍﷲ‬
‫ﺃﻥ ﻳﺬﻳﻘﻬﻢ ﻧﺘﺎﺋﺞ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺮﺩ ﻫﺬﺍ ﲝﻴﻠﺔ ﻭﺗﺪﺑﲑ‪ ،‬ﻭﻳﻘﻴﻬﻢ‬
‫ﻣﻦ ﺑﺄﺱ ﺍﷲ‪ .‬ﰒ ﺑﲔ ﺃﻥ ﺍﻟﺘﺼﺮﻑ ﺑﺪﻳﻪ ﻭﲨﻴﻊ ﺍﻟﻘﻮﻯ ﰲ ﻗﺒﻀﺘﻪ‪ ،‬ﻓﻤﺜﻞ‬
‫ﻕ ‪‬ﺧ ‪‬ﻮﻓﹰﺎ‬‫ﳍﻢ ﺑﻌﺾ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻏﺎﻳﺔ ﺍﳉﻼﺀ( ﻫ‪ ‬ﻮ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻳﺮﹺﻳ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫ﻼ‪‬ﺋ ﹶﻜﺔﹸ ‪‬ﻣ ‪‬ﻦ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻩ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬ ‫ﺏ ﺍﻟﱢﺜﻘﹶﺎ ﹶﻝ‪ .‬ﻭﻳ‪ ‬‬
‫ﺴﺒ‪‬ﺢ‪ ‬ﺍﻟﺮ‪ ‬ﻋ ‪‬ﺪ ﹺﺑ ‪‬‬ ‫ﺴﺤ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ﹶﻃ ‪‬ﻤﻌ‪‬ﺎ ‪‬ﻭ‪‬ﻳ‪‬ﻨﺸ‪‬ﻰ ُﺀ ﺍﻟ ‪‬‬
‫ﺐ ﹺﺑﻬ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﺠ‪‬ﺎ ‪‬ﺩﻟﹸﻮ ﹶﻥ ﻓ‪‬ﻲ ﺍﻟﹼﻠ ‪‬ﻪ‬ ‫ﺼﻮ‪‬ﺍ ‪‬ﻋ ‪‬ﻖ ﹶﻓ‪‬ﻴﺼ‪‬ﻴ ‪‬‬ ‫ﺧ‪‬ﻴ ﹶﻔ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﻳ‪ ‬ﺮ ‪‬ﺳﻞﹸ ﺍﻟ ‪‬‬
‫‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺷﺪ‪‬ﻳ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤﺤ‪‬ﺎ ﹺﻝ﴾‪ ١٥‬ﻓﺒﲔ ﺃﻧﻪ ﺟﻌﻞ ﺍﻟﻘﻮﻯ ﺣﺎﻣﻠﺔ ﻟﻠﺨﲑ ﻭﺍﻟﺸﺮ‪،‬‬
‫ﻭﻻ ﻳﺼﻴﺐ ﺃﺣﺪﹰﺍ ﺷﻲﺀ ﺇﻻ ﲟﺸﻴﺘﻪ‪ .‬ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﱰﻝ ﻋﻠﻰ ﺍﻟﻘﻮﻡ‬
‫ﻣﻦ ﺣﻴﺚ ﺍ‪‬ﻤﻮﻉ ﺃﻭ ﻋﻠﻰ ﺍﻷﺷﺨﺎﺹ ﺍﻧﻔﺮﺍﺩﹰﺍ‪ .‬ﻓﻬﻮ ﲟﺸﻴﺌﺔ ﻣﻨﻪ ﺗﻌﺎﱃ ﺑﲔ‬

‫‪ 15‬ﺍﻟﺮﻋﺪ ‪١٣ -١١ :١٣‬‬

‫‪١٦‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﰲ ﺃﻭﻝ ﺁﻳﺔ‪﴿ :‬ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐﻴ‪ ‬ﺮ ﻣ‪‬ﺎ ﹺﺑ ﹶﻘ ‪‬ﻮ ﹴﻡ﴾‪ ١٦‬ﻓﺈﻥ ﺍﻵﻳﺔ ﺗﺒﺘﺪﺀ ﻫﻜﺬﺍ‪﴿ :‬ﹶﻟﻪ‪‬‬
‫ﺤ ﹶﻔﻈﹸﻮ‪‬ﻧﻪ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ﹺﺮ ﺍﻟﹼﻠ ‪‬ﻪ ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐﻴ‪ ‬ﺮ‬‫ﺕ ﻣ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ﹺﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ‪‬ﻔ ‪‬ﻪ ‪‬ﻳ ‪‬‬‫‪‬ﻣ ‪‬ﻌ ﱢﻘﺒ‪‬ﺎ ‪‬‬
‫ﻣ‪‬ﺎ ﹺﺑ ﹶﻘ ‪‬ﻮ ﹴﻡ ﺍﻵﻳﺔ﴾‪ ١٧‬ﻓﺒﲔ ﺗﻌﻠﻖ ﻣﺸﻴﺌﺔ ﻭﺃﻣﺮﻩ ﺑﺎﻷﻓﺮﺍﺩ ﻣﺮﺗﲔ‪ ،‬ﻭﻋﻠﻰ ﻋﻤﻮﻡ‬
‫ﺗﺼﺮﻓﻪ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻭﻻ ﺣﺎﺟﺔ ﻫﻬﻨﺎ ﺇﱃ ﺍﺳﺘﻘﺼﺎﺋﻬﺎ‪.‬‬
‫ﺤ ﹺﺮ ﹺﺑﻤ‪‬ﺎ‬ ‫ﻭﻣﻨﻬﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺣﻴﺚ ﻗﺎﻝ‪ ﴿ :‬ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓ‪‬ﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺾ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ﹶﻟ ‪‬ﻌﻠﱠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﺮ ﹺﺟﻌ‪‬ﻮ ﹶﻥ﴾‪١٨‬‬ ‫ﺱ ‪‬ﻟﻴ‪‬ﺬ‪‬ﻳ ﹶﻘﻬ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺖ ﹶﺃ‪‬ﻳﺪ‪‬ﻱ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﺴ‪‬ﺒ ‪‬‬
‫ﹶﻛ ‪‬‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﲔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻴﻬﻢ ﻟﻴﺲ ﺇﻻ ﳌﺼﻠﺤﺔ ﺃﻥ ﻳﺮﺟﻌﻮﺍ‬
‫ﻋﻦ ﺍﻟﺴﻴﺂﺕ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻘﻊ ﻛﻤﺎ ﺳﻨﻔﺼﻠﻪ‪.‬‬
‫ﺖ ﹶﺃ‪‬ﻳﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ‬ ‫ﺴ‪‬ﺒ ‪‬‬
‫ﻭﻣﻨﻬﺎ ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﻣﺼ‪‬ﻴ‪‬ﺒ ‪‬ﺔ ﹶﻓﹺﺒﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﻌﻔﹸﻮ ﻋ‪‬ﻦ ﹶﻛ‪‬ﺜ ﹴﲑ﴾‪ ١٩‬ﻭﰲ ﻫﺬﺍ ﻛﻔﺎﻳﺔ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﰒ ﺗﺮﻯ ﺍﻟﻘﺮﺁﻥ ﻣﻶﻥ ﻣﻦ ﺫﻛﺮ ﺃﺣﻮﺍﻝ ﺍﻷﻣﻢ ﺣﺴﺐ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﳔﺘﻢ ﻫﺬﺍ‬
‫ﺍﻟﻔﺼﻞ ﺑﺬﻛﺮ ﺩﻟﻴﻞ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﻥ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻛﻠﻬﺎ ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﰲ ﻧﻔﻮﺱ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﻣﺎ ﺣﻮﳍﺎ‪ .‬ﲡﺮﻱ ﺣﺴﺐ ﺣﻜﻤﺔ ﻭﻟﻜﻨﻬﺎ ﺭﲟﺎ ﲣﻔﻰ‬
‫ﺖ ﺍﻟﺮ‪‬ﻭ ‪‬ﻡ‪ .‬ﻓ‪‬ﻲ‬ ‫ﻋﻦ ﺍﻟﻐﺎﻓﻠﲔ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ ﴿ :‬ﺍﱂ‪ .‬ﻏﹸ‪‬ﻠ‪‬ﺒ ‪‬‬
‫ﲔ ‪‬ﻟﻠﱠ ‪‬ﻪ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ‬
‫ﻀ ﹺﻊ ‪‬ﺳﹺﻨ ‪‬‬ ‫ﺽ ‪‬ﻭﻫ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﻏﹶﻠﹺﺒ ﹺﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﻴ ‪‬ﻐ‪‬ﻠﺒ‪‬ﻮ ﹶﻥ‪ .‬ﻓ‪‬ﻲ ﹺﺑ ‪‬‬ ‫ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬
‫ﻣ‪‬ﻦ ﹶﻗ‪‬ﺒﻞﹸ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﺪ‪ )‬ﺃﻱ ﺃﻥ ﺍﻋﺪﺍﺀﻫﻢ ﱂ ﻳﻐﻠﺒﻮﺍ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﻳﻐﻠﺒﻮﻥ ﻋﻠﻰ‬
‫ﺼ ‪‬ﺮ ﻣ‪‬ﻦ‬ ‫ﺼ ﹺﺮ ﺍﻟﻠﱠ ‪‬ﻪ ﻳ‪‬ﻨ ‪‬‬ ‫ﺃﻋﺪﺍﺋﻬﻢ ﺇﻻ ﺑﺄﻣﺮ ﺍﷲ( ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ‪‬ﺌ ‪‬ﺬ ‪‬ﻳ ﹾﻔ ‪‬ﺮﺡ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ‪ .‬ﹺﺑ‪‬ﻨ ‪‬‬

‫‪ 16‬ﺍﻟﺮﻋﺪ ‪١١ :١٣‬‬

‫‪ 17‬ﺍﻟﺮﻋﺪ ‪١١ :١٣‬‬
‫‪ 18‬ﺍﻟﺮﻭﻡ ‪٤١ :٣٠‬‬
‫‪ 19‬ﺍﻟﺸﻮﺭﻯ ‪٣٠ :٤٢‬‬
‫‪١٧‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫‪‬ﻳﺸ‪‬ﺎﺀ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ‪‬ﺰ ﺍﻟ ‪‬ﺮﺣ‪‬ﻴ ‪‬ﻢ )ﺃﻱ ﻋﺰﻳﺰ ﻻﺑﺮﺍﻡ ﺧﻼﻓﻪ ﻭﻟﻜﻨﻪ ﻳﺪﺑﺮ ﺍﻷﻣﻮﺭ‬
‫ﺨ‪‬ﻠﻒ‪‬‬ ‫ﺣﺴﺐ ﺍﻟﺮﲪﺔ ﻭﺫﻟﻚ ﻫﻮ ﺍﳌﺮﺍﺩ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﺼﻠﺤﺔ( ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﻠﱠ ‪‬ﻪ ﻟﹶﺎ ﻳ‪ ‬‬
‫ﺱ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ‪) .‬ﺃﻱ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻨﺼﺮ ﺇﳕﺎ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻩ‪ ‬ﻭﹶﻟ ‪‬ﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟ‪‬ﻨﺎ ﹺ‬
‫ﻫﻮ ﺑﻴﺪ ﺍﷲ ﻭﻳﺄﺗﻰ ﺣﺴﺐ ﻣﺸﻴﺌﺘﻪ ﻭﺫﻟﻚ ﻭﻋﺪﻩ ﻋﻤﻮﻣﺎ ﻭﺧﺼﻮﺻﹰﺎ(‬
‫ﺤﻴ‪‬ﺎ ‪‬ﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ﹺﻦ ﺍﻟﹾﺂ ‪‬ﺧ ‪‬ﺮ ‪‬ﺓ ‪‬ﻫ ‪‬ﻢ ﻏﹶﺎ‪‬ﻓﻠﹸﻮ ﹶﻥ ﻫﺬﺍ ﺑﻴﺎﻥ‬ ‫‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻇﹶﺎ ‪‬ﻫﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻋﻠﺔ ﻋﺪﻡ ﻋﻠﻤﻬﻢ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﻳﻨﺼﺮ ﻭﺑﺄﻣﺮﻩ ﻳﻐﻠﺐ ﻣﻦ ﻳﻐﻠﺐ ﰒ ﺑﲔ ﻫﺬﺍ‬
‫ﺕ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﺴ ﹺﻬ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ ‪‬‬ ‫ﺍﻷﻣﺮ ﺑﺪﻟﻴﻞ ﻛﻞ( ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻜﱠﺮ‪‬ﻭﺍ ﻓ‪‬ﻲ ﺃﹶﻧﻔﹸ ِ‬
‫ﺱ ﹺﺑ‪‬ﻠﻘﹶﺎﺀ‬‫ﺴﻤ‪‬ﻰ ‪‬ﻭﹺﺇﻥﱠ ﹶﻛ‪‬ﺜﲑ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ﹺ‬ ‫ﺤ ‪‬ﻖ ‪‬ﻭﹶﺃ ‪‬ﺟ ﹴﻞ ‪‬ﻣ ‪‬‬ ‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹺﺇﻟﱠﺎ ﺑﹺﺎﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ﹶﻟﻜﹶﺎ‪‬ﻓﺮ‪‬ﻭ ﹶﻥ)ﺃﻱ ﺇﺫ ﺃﻧﻪ ﱂ ﳜﻠﻖ ﺷﻴﺌﹰﺎ ﻋﺒﺜﹰﺎ ﺑﻞ ﰲ ﻛﻞ ﺷﻲﺀ ﻳﺮﻯ‬
‫ﺍﳌﺘﻔﻜﺮ ﺁﺛﺎﺭ ﺍﳊﻜﻤﺔ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺭﻓﻊ ﺃﻣﺔ ﺃﻭ ﺧﻔﻀﻬﺎ ﻣﻦ ﻏﲑ ﺣﻖ‬
‫ﻭﻣﺼﻠﺤﺔ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻋﻠﻢ ﺍﳊﻮﺍﺩﺙ ﻭﺍﳋﻠﻖ‪ ،‬ﻳﻘﻊ ﻓﻴﻪ ﺍﻣﺮ ﺑﻌﺪ ﺃﻣﺮ ﻭﺃﺛﺮ‬
‫ﺑﻌﺪ ﺳﺒﺐ‪ ،‬ﻓﻼ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺯﻣﺎﻥ ﻭﺃﺟﻞ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﻫﺬﻩ ﺍﻹﲨﺎﻝ‬
‫ﻣﻘﺪﺭﺓ‪ ،‬ﰒ ﻛﻞ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺑﻌﺪ ﲤﺎﻡ ﺍﳊﻮﺍﺩﺙ ﻓﻼ ﻳﻔﻮﺗﻪ ﺷﻲﺀ‪،‬‬
‫ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻳﻈﻨﻮﻥ ﺍﻥ ﻫﺬﻩ ﺳﻠﺴﻠﺔ ﺍﳊﻮﺍﺩﺙ ﻟﻴﺲ ﰲ ﻳﺪ ﻫﺬﺍ‬
‫ﺽ ﹶﻓﻴ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ‬‫ﺴﲑ‪‬ﻭﺍ ﻓ‪‬ﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ﹺ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﻌﻘﻠﻲ ﺑﺄﻣﻮﺭ ﺗﺎﺭﳜﻴﻪ ﻓﻘﺎﻝ( ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﺽ‬
‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎ‪‬ﻗ‪‬ﺒﺔﹸ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻣ‪‬ﻦ ﹶﻗ‪‬ﺒ‪‬ﻠ ﹺﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻗﹸ ‪‬ﻮ ﹰﺓ ‪‬ﻭﹶﺃﺛﹶﺎﺭ‪‬ﻭﺍ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺕ ﹶﻓﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭﻫ‪‬ﺎ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭﻫ‪‬ﺎ ‪‬ﻭﺟ‪‬ﺎﺀ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺳﹸﻠﻬ‪‬ﻢ ﺑﹺﺎﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬‬
‫ﺴﻬ‪ ‬ﻢ ‪‬ﻳ ﹾﻈ‪‬ﻠﻤ‪‬ﻮ ﹶﻥ﴾‪ ٢٠‬ﻓﺒﲔ ﺃﻥ ﻋﺬﺍ‪‬ﻢ ﻛﺎﻥ‬ ‫‪‬ﻟ‪‬ﻴ ﹾﻈ‪‬ﻠ ‪‬ﻤﻬ‪ ‬ﻢ ‪‬ﻭﹶﻟﻜ‪‬ﻦ ﻛﹶﺎﻧ‪‬ﻮﺍ ﺃﹶﻧﻔﹸ ‪‬‬
‫ﻧﺘﻴﺠﺔ ﻷﻋﻤﺎﳍﻢ ﻭﻟﻴﺲ ﻣﻦ ﺷﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻈﻠﻢ ﺍﻟﻌﺒﺎﺩ‪.‬‬

‫‪ 20‬ﺍﻟﺮﻭﻡ ‪٩ _١ :٣٠‬‬
‫‪١٨‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺼﺤﻴﺢ ﰲ ﻓﻬﻢ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭﻣﻦ ﻗﺼﺮ ﺍﻟﻨﻈﺮ‬
‫ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ ﻭﱂ ﻳﺮﺑﻄﻬﺎ ﺑﺎﻷﺧﻼﻕ ﺧﺎﺏ ﻋﻤﻠﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﻫﻠﻚ‬
‫ﻟﻐﺮﻭﺭﻩ ﻛﻤﻦ ﻳﻈﻦ ﺍﻟﻴﻠﻤﻊ ﻣﺎﺀﺍ ‪--- --- ---- --- ---‬‬

‫ﻓﻬﻢ ﺍﳌﻠﻜﻮﺕ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ‬

‫)‪ (٨‬ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﰲ ﺃﻣﻮﺭ ﺍﻷﻣﻢ ﻣﻦ ﻋﺮﻭﺟﻬﻢ ﻭﻧﺰﻭﳍﻢ‪ ،‬ﻭﺗﻔﺤﺼﻨﺎ ﺃﺣﻮﺍﳍﻢ‬
‫ﺣﺴﺐ ﻣﺎ ﻳﻌﻠﻤﻨﺎ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﻻ ﻧﻮﺟﻬﻚ ﺇﱃ ﻗﺼﺔ ﻋﺎﺩ ﻭﲦﻮﺩ‬
‫ﻭﻓﺮﻋﻮﻥ ﻭﺗﺒﻊ ﻭﻫﺎﺑﻴﻞ ﻭﻗﺎﺑﻴﻞ‪ ،‬ﺑﻞ ﺇﱃ ﺣﻮﺍﺩﺙ ﺗﺸﻬﺪﻫﺎ ﺃﻭ ﺷﻬﺪﺕ ‪‬ﺎ‬
‫ﺍﻟﺘﻮﺍﺭﻳﺦ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﱂ ﻳﻜﺘﺒﻬﺎ ﺍﳌﺆﺭﺧﻮﻥ ﻟﻐﺮﺽ ﺩﻳﲏ‪ ،‬ﻓﺘﺮﻯ ﺍﻟﺸﺮﻭﺭ‬
‫ﲡﻠﺐ ﻭﺍﳋﺴﻒ ﻋﻠﻰ ﺃﻫﻠﻴﻬﺎ‪ ،‬ﻭﺍﳋﲑﺍﺕ ﲤﻨﺢ ﺍﻟﱪﻛﺎﺕ ﻟﺬﻭﻳﻬﺎ‪ .‬ﻭﺇﳕﺎ‬
‫ﺧﻔﻲ ﻫﺬﺍ ﺍﻷﺻﻞ ﻟﺴﺒﺒﲔ‪:‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪ :‬ﲪﻴﺘﻬﻢ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﺯﺩﺭﺍﺅﻫﻢ ﺍﻷﺟﺎﻧﺐ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺍﻟﺬﻳﻦ‬
‫ﻏﻠﺒﻮﺍ ﻋﻠﻬﻴﻢ‪ .‬ﻣﺜﻼ ﻻ ﺗﺴﻤﺢ ﻧﻔﻮﺱ ﺍﻟﻔﺮﺱ ﻭﻻ ﺍﳍﻨﻮﺩ ﻭﻻ ﺍﻷﺭﺑﺎﻭﻳﻦ ﺑﺄﻥ‬
‫ﻳﺬﻋﻨﻮﺍ ﻟﻔﻀﻴﻠﺔ ﺣﻜﻮﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ ﺑﺄﻥ ﻳﻘﺮﻭﺍ ﲟﺰﻳﺔ‬
‫ﺳﻠﻄﻨﺔ ﺍﻹﻧﻜﻠﻴﺲ ﻭﺍﻟﻔﺮﻧﺴﺎ‪ ،‬ﻭﻻ ﻗﻠﻮﺏ ﺍﻟﺮﻭﺱ ﺑﺸﺮﻑ ﺍﻟﻴﺎﺑﺎﻥ ﰲ ﻣﻜﺎﺭﻡ‬
‫ﺍﻹﺧﻼﻕ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﺣﲔ ﺑﻌﺚ ﺍﷲ ﻃﺎﻟﻮﺕ ﻣﻠﻜﺎ ﻋﻠﻴﻬﻢ ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫ﺕ ‪‬ﺳ ‪‬ﻌ ﹰﺔ‬‫ﻚ ‪‬ﻣ‪‬ﻨﻪ‪ ‬ﻭﹶﻟ ‪‬ﻢ ﻳ‪ ‬ﺆ ‪‬‬
‫ﺤﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﺑﹺﺎﹾﻟ ‪‬ﻤ ﹾﻠ ‪‬‬‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫﴿ﹶﺃﻧ‪‬ﻰ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪ‪ ‬ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺻ ﹶﻄﻔﹶﺎ ‪‬ﻩ‬ ‫‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺎ ﹺﻝ )ﻓﺄﺟﺎ‪‬ﻢ ﻧﺒﻴﻬﻢ ﲟﺎ ﺩﻝ ﻋﻠﻰ ﻓﻀﻴﻠﺘﻪ( ﻗﹶﺎ ﹶﻝ ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﺍ ‪‬‬
‫ﺴ ﹺﻢ ﻭ‪‬ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻲ ﻣ‪ ‬ﹾﻠ ﹶﻜﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ﻭ‪‬ﺍﻟﻠﹼ ‪‬ﻪ‬ ‫ﺠ‪‬‬ ‫ﺴ ﹶﻄ ﹰﺔ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌ ﹾﻠ ﹺﻢ ﻭ‪‬ﺍﹾﻟ ﹺ‬‫‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﺩﻩ‪ ‬ﺑ ‪‬‬
‫‪١٩‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻭ‪‬ﺍ ‪‬ﺳ ‪‬ﻊ ‪‬ﻋﻠ‪‬ﻴ ‪‬ﻢ﴾‪ ٢١‬ﻓﺒﲔ ﺃﻥ ﺍﷲ ﺍﳌﻠﻚ ﷲ ﻭﻫﻮ ﻳﻌﻄﻰ ﻭﻳﺴﻠﺐ ﻛﻤﺎ ﻳﺸﺎﺀ‬
‫ﻭﻫﻮ ﻗﺎﺩﺭ ﻓﻼ ﳝﻨﻌﻪ ﻣﺎﻧﻊ‪ ،‬ﻭ"ﻋﻠﻴﻢ" ﻓﻴﺤﻜﻢ ﺑﺎﳊﻖ ﻭﺍﻟﻌﺪﻝ‪.‬‬
‫ﻭﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﺍﱐ‪ :‬ﺃﻥ ﺍﻟﻨﺘﺎﺋﺞ ﻻ ﺗﺄﰐ ﻣﻦ ﻓﻮﺭﻫﺎ ﺑﻞ ﺑﺎﻟﺘﺪﺭﻳﺞ ﻭﺑﻌﺪ ﺁﺟﺎﻝ‬
‫ﺍﻟﻮﺳﺎﺋﻂ‪ .‬ﻭﻟﻮ ﻛﺘﺒﻮﺍ ﺍﻟﺘﻮﺍﺭﻳﺦ ﺣﺴﺐ ﻫﺬﺍ ﺍﻷﺻﻞ ﻟﻜﺎﻥ ﺃﺣﺴﻦ ﻭﺃﻗﺮﺏ‬
‫ﺇﱃ ﺍﻟﻌﻘﻞ ﻭﺃﺣﺚ ﻋﻠﻰ ﺍﳋﲑ‪- -- --- --- --- - .‬‬

‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ‪:‬‬

‫)‪ (١‬ﺍﻟﺘﺎﺭﻳﺦ ﺣﻜﺎﻳﺔ ﺃﺣﻮﺍﻝ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻟﻪ ﻗﺴﻤﺎﻥ‪ :‬ﺭﻭﺍﻳﺔ ﻭﺗﻌﻤﻖ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻓﻠﻴﺲ ﺇﻻ ﲨﻊ ﺍﻟﻮﺍﻗﻌﺎﺕ ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﺰﻣﺎﱐ ﻣﻦ ﻏﲑ‬
‫ﺑﻴﺎﻥ ﺍﻟﺮﺑﻂ ﺑﻴﻨﻬﺎ ﻭﻃﻠﺐ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻵﺛﺎﺭ ﳍﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻬﻮ ﲨﻊ ﺍﻟﻮﺍﻗﻌﺎﺕ ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﻌﻘﻠﻲ ﻣﻊ ﺍﻟﺰﻣﺎﱐ‪.‬‬
‫ﻓﺎﳌﺆﺭﺥ ﻳﻠﺘﺰﻡ ﻃﻠﺐ ﺍﻟﺴﺒﺐ ﺑﻜﻞ ﻣﺎ ﻭﻗﻊ؛ ﻟﺘﻌﻠﻢ ﺃﻥ ﻛﻞ ﻣﺘﺄﺧﺮ ﻟﻨﻴﺠﺔ‬
‫ﳌﺘﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﺎﺭﻳﺦ ﺑﻜﻼ ﻗﺴﻤﻴﻪ ﻟﻴﺲ ﺇﻻ ﻋﻠﻢ ﻣﺎ ﻣﻀﻰ ﻭﻏﺎﺏ ﻋﻨﻚ ﻣﻦ‬
‫ﺃﺣﻮﺍﻝ ﺑﲏ ﻧﻮﻋﻚ‪ .‬ﻭﻟﻠﻌﻠﻢ ﻓﻮﺍﺋﺪ ﻻ ﺗﻌﺪ‪ ،‬ﻭﻟﻜﻦ ﺍﻵﻥ ﻧﺘﻌﺮﺽ ﳍﺬﺍ ﺍﻟﻌﻠﻢ‬
‫ﻣﻦ ﺟﻬﺔ ﺩﻳﻨﻴﺔ‪.‬‬
‫)‪ (٢‬ﻓﺎﻋﻠﻢ ﺃﻥ ﻟﻠﺘﺎﺭﻳﺦ ﻗﺴﻤﹰﺎ ﺛﺎﻟﺜﹰﺎ ﺩﻳﻨﻴﹰﺎ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻮﺍﻗﻌﺎﺕ ﻣﺘﺮﺗﺒﺔ‬
‫ﺗﺮﺗﻴﺒﹰﺎ ﺃﺧﻼﻗﻴﺎﹰ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺎﱂ ﲢﺖ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺼﺮﻓﻪ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ‬
‫ﺍﳉﻬﺔ ﺗﺮﻯ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻣﺘﺒﺎﺋﻨﺔ ﻟﺴﺎﺋﺮ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻓﺈﻥ ﺍﻷﻣﺔ ﺗﺴﻤﻮ‬
‫ﻭ‪‬ﺒﻂ ﺣﺴﺐ ﺃﺧﻼﻗﻪ‪. ... ... ... ... ... ... ... . .‬‬

‫ﺍﻟﺒﻘﺮﺓ ‪٢٤٧ :٢‬‬ ‫‪21‬‬

‫‪٢٠‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬

‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ‪:‬‬

‫ﺍﻟﺬﻡ ﻭﺍﳌﺪﺡ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺍﻟﻘﻀﺎﺀ ﺣﺴﺐ ﺍﻟﻨﺘﺎﺋﺞ ﻻ ﻳﺼﺢ ﺇﺫﺍ ﱂ ﻳﻌﺒﺄ ﲟﺎ ﺧﺎﻟﻂ ﺍﻷﻣﺮ ﳑﻦ ﺃﺳﺎﺀ‪ .‬ﻣﻦ‬
‫ﺃﻭﺭﺙ ﻗﻮﻣﺎ ﻗﻮﻯ ﻋﻈﻴﻤﺔ‪ .‬ﻓﺄﺳﺎﺀ ﺍﳋﻠﻒ ﺍﺳﺘﻌﻤﺎﳍﺎ؛ ﻓﻼ ﺫﻧﺐ ﻋﻠﻰ‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﲝﺴﺐ ﺷﺮﻑ ﻣﱰﻟﺔ ﺍﻟﺴﻠﻒ ﺗﻜﻮﻥ ﺗﺒﻌﺎﺕ ﺍﻹﺳﺎﺀﺓ‪ ،‬ﻭﺍﻟﺴﻠﻒ‬
‫ﻻ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻟﻴﺲ ﺑﻴﺪﻩ ﻛﻒ ﺍﳌﺴﻴﺌﲔ‪ .‬ﺍﻟﻮﺻﻴﺔ ﺭﲟﺎ ﻳﻄﻠﺒﻬﺎ ﺷﻘﻲ‬
‫ﻳﺄﰐ ﺑﻌﺪﻩ ﻣﺜﻼ‪ :‬ﺃﻭﺭﺙ ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﺃﻣﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ ﻣﻦ ﺍﻟﺴﻴﺎﻳﺔ‬
‫ﻭﻫﻮ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﻭﻋﺪ ﺍﲣﺎﺫ ﺟﻴﺶ ﻗﺎﺋﻢ ﻟﻨﻔﺎﺫ ﺃﻣﺮ ﺍﻷﻣﲑ‪ .‬ﺑﻞ ﺟﻌﻞ ﺍﻟﻘﻮﻡ‬
‫ﻛﻠﻪ ﺟﻴﺸﹰﺎ‪ .‬ﻭﻟﻜﻦ ﺍﳋﻠﻒ ﺃﺳﺎﺀ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺎﺗﲔ ﺍﻟﻘﻮﺗﲔ‪ .‬ﻭﻗﺪ ﺃﺣﺲ‬
‫ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﺑﺄﻧﻪ ﺗﺎﺭﻙ ﻋﻠﻴﻬﻢ ﲪﻼ ﺑﺎﻫﻀﺎ‪ .‬ﻭﻟﻜﻨﻪ ﱂ ﻳﻘﺼﺮ‬
‫ﻋﻦ ﺃﺷﺮﻑ ﻣﻜﺎﻥ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ‪ .‬ﻭﺗﱪﺀ ﻧﻔﺴﻪ ﻋﻤﺎ ﻳﻔﻌﻠﻮﻥ ﺑﻘﻮﻟﻪ‪" :‬ﻻ‬
‫ﻋﻠﻲ )ﳑﺎ ﻳﺮﺗﻜﺒﻮﻥ( ﻭﻻ ﻟﻴﺎ" )ﳑﺎ ﺃﺗﺮﻙ ﻣﻦ ﺍﻟﺸﺮﻑ ﳍﻢ ﻣﻦ ﺍﻟﻮﺍﺟﺐ‬
‫ﻋﻠﻲ( ‪- - - - - - -‬‬

‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ‪:‬‬

‫ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺫﻛﺮ ﻣﻦ ﳎﺎﻟﺐ ﺍﻟﻌﺬﺍﺏ‪ :‬ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﻔﺴﺎﺩ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﺍﳊﺮﺹ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻳﺄﰐ ﺑﻌﺪ ﺍﻟﺒﻼﻍ‪ ،‬ﰒ ﳝﺘﻌﻮﻥ‬
‫ﰒ ﻳﺆﺧﺬﻭﻥ ﺑﻐﺘﺔ‪.‬‬
‫ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﳚﻠﺐ ﺍﻟﱪﻛﺎﺕ ‪.. . . . . . . . . .‬‬
‫‪٢١‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻧﻔﻊ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻷﻋﻤﺎﻝ‬
‫)‪ (٩‬ﻓﺒﻌﺪ ﺍﻟﻮﺛﻮﻕ ﺑﺄﻥ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻭﺣﻮﺍﺩﺙ ﺍﻷﻣﻢ ﲢﺖ ﺗﺼﺮﻑ ﺧﻔﻲ‬
‫ﻭﺣﻜﻮﻣﺔ ﺇﻻﻫﻴﺔ‪ ،‬ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺗﻄﻠﺐ ﺃﺻﻮﳍﺎ ﻭﻓﺮﻭﻋﻬﺎ‪ ،‬ﻟﻔﺎﺋﺪﺗﲔ‪:‬‬
‫)‪ (١‬ﻟﻜﻲ ﻧﻌﻤﻞ ﲟﺎ ﳚﻠﺐ ﺍﳋﲑ ﻟﻨﺎ‪.‬‬
‫)‪ (٢‬ﻭﻟﻜﻲ ﻧﺆﺳﺲ ﻗﻮﺍﻋﺪ ﺍﻟﺴﻴﺎﺳﺔ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻶﳍﻴﺔ‪،‬‬
‫ﻓﻨﺴﻮﺱ ﺍﳌﻠﻚ ﻛﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ﺍﻹﳍﻲ‪ ،‬ﻭﻳﺮﺗﻀﻴﻬﺎ ﺭﺑﻨﺎ ﺍﻟﺮﲪﻦ‪ .‬ﻭﻣﻦ‬
‫ﺩﻭﻥ ﺫﻟﻚ ﻻ ﻃﺎﺋﻞ ﲢﺖ ﻋﻠﻢ ﺍﻟﺘﺎﺭﻳﺦ ﺑﻞ ﻟﻪ ﻣﻀﺮﺗﺎﻥ‪:‬‬
‫‪ -١‬ﺍﻹﻓﺘﺨﺎﺭ ﲟﺎ ﺧﻼ ﻣﻦ ﺍﻟﺸﺮﻑ‪ ،‬ﻓﺮﲟﺎ ﻳﻮﻗﻌﻨﺎ ﰲ ﺍﻟﻐﻔﻠﺔ ﻭﻳﻘﻌﺪﻧﺎ ﻋﻦ‬
‫ﺍﻟﺴﻌﻲ‪.‬‬
‫‪ -٢‬ﻭﺍﻻﺩﻛﺎﺭ ﻷﻣﻮﺭ ﺗﺒﻌﺚ ﺍﻟﻐﻴﻆ ﻭﺍﳊﻨﻖ ﺑﺄﻗﻮﺍﻡ ﻣﺘﺠﺎﻭﺭﺓ‪ ،‬ﻛﻤﺎ ﻧﺮﻯ‬
‫ﺍﻟﻴﻮﻡ ﺍﳍﻨﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺗﺒﻐﻀﺎﻥ ﺍﳌﺴﻠﻤﲔ ﳌﺎ ﺗﺬﻛﺮﺍﻥ ﻗﻬﺮﻫﻢ ﺇﻳﺎﳘﺎ‪ .‬ﻭﻟﻮ‬
‫ﻧﻈﺮﻭﺍ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺑﻌﲔ ﺍﻟﺒﺼﲑﺓ ﺍﻧﺘﻔﻌﻮﺍ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺴﻠﻂ ﻗﻮﻣﺎ‬
‫ﻋﻠﻰ ﻗﻮﻡ ﺇﻻ ﳊﻜﻤﺔ ﻭﻣﺼﻠﺤﺔ ﻭﺻﻼﺡ ﺍﻟﻐﺎﻟﺐ ﻟﻠﺤﻜﻮﻣﺔ ﻭﻋﺪﻡ ﺻﻼﺡ‬
‫ﺍﳌﻐﻠﻮﺏ ﳍﺎ‪ .‬ﻓﺈﻥ ﺗﻔﺤﺼﻮﺍ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻐﺎﻟﺒﲔ ﻭﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻤﻮﺍ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﻔﻮﺯ ﻭﺗﺮﻛﻮﺍ ﻣﺎ ‪‬ﻢ ﻣﻦ ﺧﺼﺎﺋﻞ ﺍﳋﺴﺮﺍﻥ‪ .‬ﻭﻗﺪ ﺑﲔ ﺫﻟﻚ ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﺳﻠﺐ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﺋﻲ ﻋﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺇﻋﻄﺎﺋﻪ‬
‫ﻹﺧﻮﺍ‪‬ﻢ ﺍﻹﲰﺎﻋﻴﻠﻴﲔ‪ .‬ﻭﳓﻦ ﺍﻵﻥ ﻧﺬﻛﺮ ﺃﺻﻮﻝ ﺍﳊﻜﻮﻣﺔ ﺍﻹﳍﻴﺔ ﻛﻤﺎ‬
‫ﺃﺧﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﻛﻤﺎ ﺃﺭﺍﻧﺎ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺎﱂ‬
‫ﻭﺟﺮﻳﺎﻥ ﻣﻘﺎﺩﻳﺮﻩ‪.‬‬
‫ﺃﻛﱪ ﻏﺎﻳﺔ ﺍﳋﻠﻖ ﻫﻲ ﺇﲤﺎﻡ ﺍﻟﺮﲪﺔ ﻭﺗﻠﺰﻣﻪ ﺍﻟﺮﺑﻮﺑﻴﺔ‬
‫‪٢٢‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫)‪ (١٠‬ﻗﺪ ﺗﺒﻴﻨﺖ ﻓﻴﻤﺎ ﺳﺒﻖ‪ ،‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﳜﻠﻖ ﺍﻟﻌﺎﳌﲔ ﺇﻻ ﺭﲪﺔ ‪‬ﻢ‪.‬‬
‫ﻭﻣﺎ ﻫﻲ ﺇﻻ ﺭﻓﻌﻬﻢ ﺇﱃ ﻛﻤﺎﳍﻢ‪ .‬ﻭﻫﻮ ﺍﻟﻘﺮﺑﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻻ ﻗﺮﺑﺔ‬
‫ﺤﻦ‪ ‬ﹶﺃ ﹾﻗ ‪‬ﺮﺏ‪ ‬ﹺﺇﹶﻟ‪‬ﻴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﺒ ﹺﻞ‬
‫ﺍﳌﻜﺎﻥ ﻓﺈﻥ ﺫﻟﻚ ﺣﺎﺻﻞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ‪‬ﻧ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻮﺭﹺﻳﺪ﴾‪ ٢٢‬ﺑﻞ ﻗﺮﺑﺔ ﺍﳊﺎﻝ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﻌﺎﱂ ﻣﺮﻗﺎﺓ ﺇﻟﻴﻪ ﻭﺟﻌﻞ‬
‫ﺍﳋﻠﻖ ﺩﺭﺟﺎﺕ ﻭﺟﻌﻞ ﺍﻧﺘﻬﺎﺅﻫﺎ‪ :‬ﺍﳊﻜﻤﺔ ﻭﺍﻟﺮﺃﻓﺔ‪ ،‬ﻓﺎﻟﻌﺎﺭﻑ ﺍﻟﺮﺅﻑ‬
‫ﺃﻗﺮﺏ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳉﺎﻫﻞ ﺍﻟﻈﺎﱂ‪ ،‬ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﲨﻴﻊ ﺍﳋﻠﻖ ﻓﺈﻧﻪ ﳏﻞ‬
‫ﻷﻛﱪ ﺍﻟﻨﻌﻢ ﻭﻟﺮﺃﻓﺔ ﺍﻟﺮﺏ ﺍﻟﻮﺩﻭﺩ‪.‬‬
‫ﻭﻛﱪ ﻋﻠﻰ ﺍﳌﺎﺩﻳﲔ ﺍﻟﺬﻳﻦ ﻃﺎﻟﻌﻮﺍ ﻋﺠﺎﺋﺐ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﺳﻌﺔ ﻧﻈﺎﻡ‬
‫ﺍﻟﺸﻤﺲ ﻭﻓﺴﺤﺔ ﻣﻴﺪﺍﻥ ﺍﻟﻜﻮﺍﻛﺐ ﻭﻣﺪﺍﺭﻫﺎ‪ .‬ﺃﻥ ﳚﻌﻠﻮﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﻐﲑ‬
‫ﻏﺎﻳﺔ ﻫﺬﺍ ﺍﳌﺴﲑ‪ ,‬ﻭﻣﻨﺘﻬﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﺄﻧﻜﺮﻭﺍ ﺑﺄﻥ ﻳﻜﻮﻥ ﰲ‬
‫ﺍﳋﻠﻖ ﻏﺎﻳﺔ ﻋﻈﻴﻤﺔ ﺃﻭ ﺇﺭﺍﺩﺓ ﻭﻣﺸﻴﺌﺔ ﺣﻜﻴﻤﺔ‪ ،‬ﻓﺄﻧﻜﺮﻭﺍ ﺑﺈﻟﻪ ﺣﻲ‪ .‬ﻳﺎ‬
‫ﺣﺴﺮﺓ ﻋﻠﻴﻬﻢ! ﺃﻭ ﱂ ﻳﺘﻔﻜﺮﻭﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ﻭﻋﺮﻓﻮﺍ ﻣﱰﻟﺔ ﺍﻟﻨﻔﺲ ﺍﻟﻌﺎﳌﺔ‬
‫ﺍﳌﺮﻳﺪﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﻈﻨﻮﻧﻪ ﺧﺎﻟﻴﹰﺎ ﻋﻦ ﻧﻮﺭ ﺍﻟﻌﻠﻢ ﻭﻗﻮﺓ ﺍﻹﺭﺩﺍﺓ؟‬
‫ﻓﺎﻟﻨﻔﺲ ﻫﻲ ﺍﻟﻜﻮﻛﺐ ﺍﻟﺪﺭﻯ ﰲ ﻫﺬﺍ ﺍﻟﻈﻼﻡ ﺍﻟﻜﺜﻴﻒ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻫﻮ‬
‫ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ﰲ ﻫﺬﺍ ﺍﻟﻘﺼﺮ ﺍﳌﻨﻴﻒ‪ .‬ﻭﺇﻧﻜﺎﺭﻫﻢ ﺑﺸﺮﻑ ﺍﻟﻨﻔﻮﺱ ﺃﻭﻗﻌﻬﻢ‬
‫ﰲ ﺍﻹﻧﻜﺎﺭ ﺑﺮﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺑﺬﻟﻚ ﻧﺎﻗﻀﻮﺍ ﻗﻮﳍﻢ ﻭﺃﺫﻋﻨﻮﺍ ﳌﺎ ﺃﻧﻜﺮﻭﺍ ﻣﻦ‬
‫ﺣﻴﺚ ﱂ ﻳﺸﻌﺮﻭﺍ‪ .‬ﻓﺈ‪‬ﻢ ﺃﺟﻠﺴﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻓﻮﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﻓﺘﻔﻮﻫﺖ ﻋﻠﻰ ﺍﳋﻠﻖ ﺑﺄﺳﺮﻫﺎ ‪. . . . . . . . . . . . .‬‬
‫ﺗﺮﺑﻴﺔ ﺍﻟﻨﻔﻮﺱ ﺑﺎﻟﺘﻤﺪﻥ ﻭﺗﻠﺰﻣﻪ ﺍﳋﻼﻓﺔ‬

‫‪ 22‬ﻕ ‪١٦ :٥٠‬‬

‫‪٢٣‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫)‪ (١١‬ﳌﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺇﻛﻤﺎﻝ ﺍﻟﻨﻔﻮﺱ ﺭﲪﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﺧﻠﻖ ﻟﺘﺮﺑﻴﺘﻬﺎ‬
‫ﺃﺳﺒﺎﺑﹰﺎ‪ .‬ﻭﺟﻌﻞ ﺍﻟﺘﻤﺪﻥ ﺳﻠﻤﹰﺎ ﺇﱃ ﺇﻛﻤﺎﳍﺎ ﻭﻫﻮ ﺍﳋﻼﻓﺔ‪ .‬ﻓﺎﺳﺘﺨﻠﻒ ﺃﻣﺔ‬
‫ﺑﻌﺪ ﺃﻣﺔ‪ ،‬ﻭﺟﻌﻞ ﳍﻢ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﺎﺑﺘﻼﻫﻢ‪ .‬ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ‪﴿ :‬ﹶﻓﺈﹺﻥ‬
‫ﺨ‪‬ﻠﻒ‪ ‬ﺭﺑ‪‬ﻲ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﺖ ﹺﺑ ‪‬ﻪ ﹺﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﺗ ‪‬ﻮﱠﻟ ‪‬ﻮﹾﺍ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃ‪‬ﺑﹶﻠ ‪‬ﻐ‪‬ﺘﻜﹸﻢ ﻣ‪‬ﺎ ﹸﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠ ‪‬‬
‫ﻆ﴾‪ ٢٣‬ﻭﻣﺜﻞ ﺫﻟﻚ‬ ‫ﻀﺮ‪‬ﻭ‪‬ﻧﻪ‪ ‬ﺷ‪‬ﻴﺌﹰﺎ ﹺﺇﻥﱠ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻋﹶﻠ ‪‬ﻰ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺣﻔ‪‬ﻴ ﹲ‬ ‫‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺁﻳﺎﺕ ﺃﺧﺮ‪ .‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‪﴿ :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﺃﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺧﹶﻠ ‪‬ﻖ‬
‫ﺨ ﹾﻠ ﹴﻖ ‪‬ﺟﺪ‪‬ﻳ ‪‬ﺪ﴾‪٢٤‬‬ ‫ﺕ ﹺﺑ ‪‬‬ ‫ﺸ ﹾﺄ ‪‬ﻳ ﹾﺬ ‪‬ﻫ‪‬ﺒ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬‬
‫ﺽ ﺑﹺﺎﻟﹾﺤ ‪‬ﻖ ﺇﹺﻥ ‪‬ﻳ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﺒ ‪‬ﺪ ﹾﻝ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ‬
‫ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﳏﻤﺪ‪ ﴿ :‬ﻭﺇﹺﻥ ‪‬ﺗ‪‬ﺘ ‪‬ﻮﱠﻟﻮ‪‬ﺍ ‪‬ﻳ ‪‬‬
‫ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ﴾‪- - - - - - - - - - - - - ٢٥‬‬
‫ﺍﺻﻄﻔﺎﺀ ﺃﻣﺔ ﳊﻤﻞ ﺃﻣﺎﻧﺔ ﺍﳋﻼﻓﺔ‬
‫)‪ (١٢‬ﻓﺎﺻﻄﻔﻰ ﺁﺩﻡ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﻭﺫﺭﻳﺘﻪ ﻭﺃﺭﺿﹰﺎ ﻣﻘﺪﺳﺔ ﳍﻢ‪ ،‬ﻓﻨﻔﻲ‬
‫ﻋﻨﻬﺎ ﺍﳌﻠﺤﺪﻳﻦ ﻭﺍﻟﻈﺎﳌﲔ‪) ،‬ﺷﻬﺎﺩﺍﺕ ﺍﻟﺼﺤﻒ( ﻭﺟﻌﻠﻬﺎ ﺁﻳﺔ ﻋﻠﻰ ﺍﳉﺰﺍﺀ‬
‫ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻓﺨﺺ ﺃﺭﺿﺎ ﻭﻗﻮﻣﺎ ﳉﺮﻳﺎﻥ ﻣﻠﻜﻮﺗﻪ ﻭﺩﻳﻨﻮﻳﺘﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻟﻴﻜﻮﻥ‬
‫ﳍﻢ ﺁﻳﺔ ﻋﻠﻰ ﺩﻳﻨﻮﻧﺔ ﲨﻴﻊ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺟﻌﻞ ﺍﳋﻼﻓﺔ ﲨﺎﻉ ﺍﳊﺮﻳﺔ‪ ،‬ﻟﺒﻨﺎﺋﻬﺎ‬
‫ﻋﻠﻰ ﺍﻹﺧﺘﻴﺎﺭ‪ .‬ﻭﺇﳕﺎ ﺟﻌﻠﻮﺍ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺣﺎﻛﻤﺎ ﻟﻜﻮﻧﻪ ﻣﻦ‬
‫ﺃﻧﻔﺴﻬﻢ ﻭﺃﻋﻠﻤﻬﻢ ﲟﺼﺎﳊﻬﻢ ﻭﺃﺭﲪﻬﻢ‪ .‬ﻭﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﺄﺧﺬﻩ‪ ،‬ﻫﻮ ﻓﻴﻪ‬
‫ﺃﻣﻴﻨﻬﻢ‪ ،‬ﻓﲑﺩﻩ ﻋﻠﻴﻬﻢ ﻭﻫﻮ ﻣﻨﻬﻢ‪ .‬ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﰲ ﺍﻟﻔﺊ ﺃﻥ ﻟﻪ ﲬﺴﺎ ﻭﻫﻮ ﻣﺮﺩﻭﺩ ﻋﻠﻴﻬﻢ‪.‬‬

‫‪ 23‬ﻫﻮﺩ ‪٥٧ :١١‬‬

‫‪ 24‬ﺇﺑﺮﺍﻫﻴﻢ ‪١٩ :١٤‬‬
‫‪ 25‬ﳏﻤﺪ ‪٣٨ :٤٧‬‬
‫‪٢٤‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻫﺬﺍ ﻫﻮ ﻣﻦ ﺟﻬﺔ ﺍﻟﺬﻣﺔ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻄﺎﻉ ﳌﺎ ﺃ‪‬ﻢ ﺃﻋﻄﻮﻩ ﺍﳊﻜﻢ‪،‬‬
‫ﻓﻼ ﻳﻌﺼﻰ ﻭﻻ ﻳﺘﻬﻢ ﻓﻴﻤﺎ ﻳﻔﻌﻞ‪ ،‬ﻭﺇﺫﺍ ﺃﺧﻠﺼﻮﺍ ﰲ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺧﲑﻫﻢ‪،‬‬
‫ﺭﺯﻗﻮﺍ ﺧﲑﻫﻢ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﺍﳊﺎﻛﻢ ﻋﻠﻴﻬﻢ ﻣﻦ ﻫﻮ ﺧﲑﻫﻢ‪ .‬ﺃﻋﻠﻤﻬﻢ‬
‫ﺑﺎﻟﺘﺪﺑﲑ‪ ،‬ﻭﺃﺗﻘﺎﻫﻢ ﷲ‪ ،‬ﻭﺃﻗﻮﺍﻫﻢ ﰲ ﺍﻟﻌﺰﻡ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺬﻳﻦ ﻳﻌﻴﻨﻮﻩ ﺑﺎﳌﺸﻮﺭﺓ‬
‫ﻭﻳﺴﺎﻋﺪﻭﻧﻪ ﺑﺈﻧﻔﺎﺫ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻫﺆﻵﺀ ﻫﻢ ﺃﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ ﻭﻣﻮﺿﻊ ﺍﻟﺴﺮ‬
‫ﻭﺍﻟﺮﺃﻱ‪ ،‬ﻭﻫﻢ ﺍﳌﺴﻤﻮﻥ ﺑﺄﻭﱄ ﺍﻷﻣﺮ ﻓﺎﳊﺎﻛﻢ ﻣﻊ ﺃﻭﱃ ﺍﻷﻣﺮ ﳚﺮﻯ‬
‫ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺳﻨﺔ ﺍﻟﻘﺴﻂ‪ ،‬ﻭﻫﻮ ﻣﺮﻛﺰﻫﻢ ﻭﻧﻈﺎﻣﻬﻢ ﻭﻭﺍﺣﺪ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺍﳉﻤﻬﻮﺭ ﻣﺄﻣﻮﺭ ﺑﺈﻃﺎﻋﺔ ﺃﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻓﺈ‪‬ﻢ ﺃﻋﻠﻢ ﲟﺼﺎﳊﻬﻢ ﻣﻨﻬﻢ‪،‬‬
‫ﻓﻄﺎﻋﺘﻬﻢ ﻷﻭﱃ ﺍﻷﻣﺮ ﻟﻴﺴﺖ ﺇﻻ ﺑﺎﻹﺧﺘﻴﺎﺭ ﻭﺍﳊﺮﻳﺔ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺃﺣﺪ ﻣﻦ‬
‫ﺃﻭﱄ ﺍﻷﻣﺮ ﺇﻻ ﲟﺎ ﻇﻬﺮ ﻣﻦ ﺻﺎﱀ ﺃﻋﻤﺎﻟﻪ‪ .‬ﻓﺄﺫﻋﻦ ﻟﻪ ﺍﻟﻨﺎﺱ ﻃﻮﻋﺎ‪،‬‬
‫ﻭﻋﻈﻤﻮﻩ ﺣﺒﺎﹰ‪ ،‬ﻭﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﺭﺃﻳﻪ ﻣﺼﻠﺤﺔ‪ ،‬ﻓﺠﻌﻠﻮﻩ ﻭﻛﻴﻼ ﰲ ﺃﻛﱪ‬
‫ﺍﻷﻣﻮﺭ ﻭﻫﻮ ﺍﻧﺘﺨﺎﺏ ﺍﻷﻣﲑ‪ .‬ﻓﺈﻧﻪ ﺃﻣﺮ ﺫﻭ ﺧﻄﺮ ﻋﻈﻴﻢ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺻﻌﺐ‬
‫ﺟﺪﹰﺍ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﻫﺪﻯ ﺇﱃ ﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﻋﻤﻞ ﺍﻟﺴﻠﻒ ﺑﻪ‪ ،‬ﻓﺼﺎﺭ ﻟﻨﺎ‬
‫ﺳﻨﺔ‪- - - - - - - - - - - - - .‬‬
‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﺘﻤﺪﻥ ﻭﺍﻹﺳﻼﻡ‬
‫‪ -١‬ﺍﻹﺳﻼﻡ ﺃﻋﻢ ﻣﻦ ﺍﻟﺘﻤﺪﻥ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﺻﻠﺢ ﻟﻪ‪ .‬ﻓﺎﻟﻘﻮﻡ ﺍﳌﺘﻤﺪﻥ ﳜﺘﺺ‬
‫ﺑﻪ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻛﺎﳉﻤﻌﺔ ﻭﺇﻗﺎﻣﺔ ﺍﶈﺘﺴﺐ ﻭﺃﻣﺜﺎﳍﺎ‪.‬‬
‫‪ -٢‬ﺑﻌﺜﺔ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﺗﻜﻠﻔﺖ ﺑﺈﺻﻼﺡ ﺍﻟﺘﻤﺪﻥ ﻟﺒﻘﺎﺋﻬﺎ ﺇﱃ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫‪ -٣‬ﺍﻟﺘﻤﺪﻥ ﻛﻤﺎﻝ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺒﻪ ﻳﻈﻬﺮ ﲨﻴﻊ ﻣﺎ ﺃﻭﺩﻉ ﻣﻦ ﺍﻟﻘﻮﻯ؛‬
‫‪٢٥‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻭﻟﻜﻦ ﻓﻴﻪ ﺍﻟﺘﺼﺎﺩﻡ‪ ،‬ﻓﺎﺣﺘﻴﺎﺟﻬﻢ ﺇﱃ ﺍﻟﺴﻠﻢ ﺃﺷﺪ‪.‬‬
‫‪ -٤‬ﺍﻟﺘﻤﺪﻥ ﺇﺫﺍ ﻛﺎﻥ ﻣﻄﻴﻌﺎ ﻟﻠﺪﻳﻦ ﻛﺎﻥ ﺃﻓﻀﻞ؛ ﻭﺇﺫﺍ ﻏﻠﺒﻪ ﻛﺎﻥ ﺃﺿﺮ ﻣﻦ‬
‫ﺍﻟﺒﺪﻭﻳﺔ ﻟﻜﺜﺮﺓ ﺷﺮﻭﺭﻩ‪.. ... ... ... .‬‬

‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ‪:‬‬

‫ﺍﺳﺘﺨﻼﻑ ﺍﻷﻣﻢ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺻﺮﺡ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻌﻄﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻗﻮﻣﺎ‪ ،‬ﻓﺈﺫﺍ ﻋﺼﻮﺍ ﺍﺳﺘﺨﻠﻒ‬
‫ﺖ ﹺﺑ ‪‬ﻪ‬
‫ﻗﻮﻣﺎ ﺁﺧﺮﻳﻦ‪ ،‬ﻓﻤﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﺈﹺﻥ ‪‬ﺗ ‪‬ﻮﱠﻟ ‪‬ﻮﹾﺍ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃ‪‬ﺑﹶﻠ ‪‬ﻐ‪‬ﺘﻜﹸﻢ ﻣ‪‬ﺎ ﹸﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠ ‪‬‬
‫ﻀﺮ‪‬ﻭ‪‬ﻧﻪ‪ ‬ﺷ‪‬ﻴﺌﹰﺎ ﹺﺇﻥﱠ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻋﹶﻠ ‪‬ﻰ ﹸﻛﻞﱢ‬ ‫ﺨ‪‬ﻠﻒ‪ ‬ﺭﺑ‪‬ﻲ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﹺﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻆ﴾‪٢٦‬‬ ‫‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺣﻔ‪‬ﻴ ﹲ‬
‫‪----------------------------‬‬
‫ﻛﻴﻒ ﺗﺴﻠﺐ ﺍﳋﻼﻓﺔ‬
‫)‪ (١٣‬ﰒ ﺇﺫﺍ ﻓﺴﺪﺕ ﺍﻟﻌﺎﻣﺔ ﺍﺗﺒﻌﻮﺍ ﻣﻦ ﻳﻮﺍﻓﻖ ﺃﻫﻮﺍﻫﻢ‪ ،‬ﻓﺴﺎﻋﺪﻭﺍ ﺃﻫﻞ‬
‫ﺍﳉﻮﺭ ﻭﺟﻌﻠﻮﻫﻢ ﺃﻭﱄ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻭﻗﻌﻮﺍ ﰲ ﻣﻔﺴﺪﺓ ﺃﻛﱪ ﳑﺎ ﻗﺒﻠﻬﺎ‪،‬‬
‫ﻭﻫﻲ ﺃﻥ ﻫﺆﻵﺀ ﻭﻛﻼﺀ ﺍﻟﺴﻮﺀ ﻗﻠﻤﺎ ﲡﺘﻤﻊ ﻛﻠﻤﺘﻬﻢ ﻋﻠﻰ ﺇﻣﺎﻡ ﻋﺎﺩﻝ‬
‫ﻗﻮﻱ‪ .‬ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻜﻠﻤﺔ ﺃﺷﺮﺃﺑﺖ ﺍﻟﻔﺘﻨﺔ ﻭ‪‬ﺪﻡ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﻟﺬﻟﻚ ﻫﻮ‬
‫ﺃﻛﱪ ﺍﻷﺩﻭﺍﺀ ﻭﺃﻋﺪﻯ ﻋﺪﻭ ﺍﳌﻠﺔ‪ .‬ﻓﲑﺟﻊ ﻋﻠﻴﻬﻢ ﻭﺑﺎﻝ ﻓﺴﺎﺩﻫﻢ‪ .‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺇﳕﺎ ﺃﻋﻤﺎﻟﻜﻢ ﻋﻤﺎﻟﻜﻢ" ﻓﺄﺿﺎﻋﻮﺍ ﺍﳊﺮﻳﺔ‬
‫ﻭﺳﻠﺒﻮﺍ ﻧﻌﻤﺔ ﺍﳋﻼﻓﺔ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﻘﺴﻂ ﻭﺍﳊﺮﻳﺔ ﺍﻟﻠﺘﲔ ﺃﻋﻄﺎﻫﻢ‬

‫‪ 26‬ﻫﻮﺩ ‪٥٧ :١١‬‬

‫‪٢٦‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻣﻠﻜﻮﺕ ﺍﷲ‪ .‬ﻭﺟﻠﺒﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺫﻟﺔ ﺍﻟﻄﺎﻋﺔ ﳌﻦ ﻳﻘﻬﺮﻫﻢ ﻓﺄﻭﻝ ﻣﺎ‬
‫ﻳﻔﻌﻞ ﻫﺆﻵﺀ ﺍﳉﺒﺎﺑﺮﺓ ﺃ‪‬ﻢ ﻳﺴﻠﺒﻮﻥ ﺍﻷﻣﺔ ﻭﺃﻭﱄ ﺃﻣﺮﻫﻢ ﺣﻖ ﺍﻧﺘﺨﺎ‪‬ﻢ‬
‫ﺃﻣﲑﻫﻢ‪ .‬ﻭﺣﻴﻨﺌﺬ ﺗﺒﻄﻞ ﺍﳋﻼﻓﺔ ﻭﺗﻨﻮ‪‬ﺎ ﺍﳌﻠﻜﻴﺔ‪ ،‬ﻭﺍﳌﻠﻜﻴﺔ ﻣﻊ ﻛﻮ‪‬ﺎ ﺃﺩﻭﻥ‬
‫ﻣﻦ ﺍﳋﻼﻓﺔ‪ ،‬ﻫﻲ ﺧﲑ ﻣﻦ ﺇﺑﻄﺎﻝ ﺍﳊﻜﻮﻣﺔ ﺑﺎﻟﻜﻠﻴﺔ‪ .‬ﰒ ﻫﻲ ﺃﺣﺴﻦ ﻣﺎ‬
‫ﳝﻜﻦ ﳌﺼﻠﺤﺔ ﺃﻣﺔ ﻏﲑ ﺻﺎﳊﺔ ﻟﻔﻘﺪ ﺃﻭﱄ ﺍﻷﻣﺮ ﻓﺈ‪‬ﻢ ﻻ ﻳﺘﺒﻌﻮﻥ ﺃﺣﺪﹰﺍ‪،‬‬
‫ﻭﻳﻌﺠﺐ ﻛﻞ ﺍﻣﺮﺉ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻤﻦ ﺭﲪﺔ ﺍﷲ ﺃﻥ ﻳﺘﻴﺢ ﳍﻢ ﻣﻠﻜﺎ ﻳﺰﻋﻤﻬﻢ‬
‫ﻋﻦ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﻭﺇﻥ ﻛﺎﻥ ﺟﺒﺎﺭﹰﺍ‪ .‬ﻭﻟﺬﻟﻚ ﻳﺮﺿﻰ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﻌﻘﻞ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻓﻴﻄﻴﻌﻮﻥ ﺍﳊﻜﻮﻣﺔ ﺍﳉﱪﻳﺔ‪ ،‬ﻭ‪‬ﺬﺍ ﺃﻣﺮﻧﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻭﺟﻮﺩ‬
‫ﺍﻟﺼﺎﳊﲔ ﰲ ﺃﻣﺔ ﻏﲑ ﺻﺎﳊﺔ ﻏﲑ ﻣﺴﺘﺒﻌﺪ‪ ،‬ﻭﻫﻢ ﻳﻔﻌﻠﻮﻥ ﺃﺻﻠﺢ ﻣﺎ‬
‫ﳝﻜﻨﻬﻢ‪ .‬ﻭﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﺒﻌﺚ ﰲ ﺃﻣﺔ ﻏﲑ ﺻﺎﳊﺔ ﺭﲟﺎ ﻳﻜﻮﻥ ﺻﺎﳊﹰﺎ ﺗﻘﻴﹰﺎ‪،‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻳﺴﺘﺒﺪ ﺑﺮﺃﻳﻪ‪ ،‬ﻷﻥ ﺍﻷﻣﺔ ﺃﺿﺎﻋﺖ ﺣﺮﻳﺘﻪ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ‬
‫ﻭﺫﻭ ﺍﻟﻘﺮﻧﲔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺫﻛﺮ ﺍﺳﺘﺒﺪﺍﺩﳘﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﳑﺎ ﺫﻛﺮﻧﺎ ﻇﻬﺮ ﺃﻥ ﻣﺒﺪﺃ ﺍﻟﺴﻮﺀ ﻫﻮ ﻓﺴﺎﺩ ﺃﺧﻼﻕ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻓﻴﺰﻳﺪ ﻭﻳﻄﻢ‬
‫ﺣﱴ ﻳﻌﻢ ﺍﻟﻘﻮﻡ ﻛﻠﻬﻢ‪ .‬ﻭﻣﻦ ﻫﻬﻨﺎ ﻭﺟﺐ ﺍﻟﺘﺸﻤﲑ ﻹﺻﻼﺣﻬﻢ ﻭﺗﺮﻙ‬
‫ﺍﳋﻤﻮﻝ ﻭﺍﻟﻐﻌﺘﺰﺍﻝ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻤﻮﻣﻴﺔ ﺇﻻ ﺑﻌﺪ ﺍﳌﺮﺍﺱ ﺍﻟﺸﺪﻳﺪ ﻭﺍﳌﺪﺓ‪،‬‬
‫ﰒ ﺍﻟﻌﻮﺩ ﺑﻄﺮﻳﻖ ﺁﺧﺮ‪- --- -- --- --- - .‬‬

‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬

‫ﺗﺬﻛﺮﺓ‪:‬‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻗﻮﺍﻡ ﻣﻦ ﺟﻬﺔ ﺑﻘﺎﺋﻬﻢ ﻭﺭﻗﻴﻬﻢ‬
‫‪ -١‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﳚﺘﱯ ﻗﻮﻣﺎ ﳊﻤﻞ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻮﺣﻲ‪ ،‬ﻭﻳﻌﺪﻫﻢ ﺍﳊﺴﲎ‬
‫‪٢٧‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻭﺍﻟﻨﺼﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻓﺈﻥ ﱂ ﻳﻮﻓﻮﺍ ﺑﺬﻣﺘﻬﻢ‪ ،‬ﺧﺬﳍﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺿﺮﺏ ﻋﻠﻴﻬﻢ ﺍﳋﺰﻱ‪ .‬ﻭﺫﻟﻚ ﺑﺄ‪‬ﻢ ﺧﻠﻮﺍ ﻋﻤﺎ ﺑﻘﺎﺅﻫﻢ ﻷﺟﻠﻪ‪ .‬ﻭﻗﺪ‬
‫ﺻﺮﺡ ﺑﺬﻟﻚ ﰲ ﺍﻟﺼﺤﻒ ﺍﻷﻭﱃ ﻭﺍﻟﻘﺮﺁﻥ ﻛﻞ ﺍﻟﺘﺼﺮﻳﺢ ﻓﻤﻨﻪ‪..... :‬‬
‫‪ -٢‬ﻓﻤﺎ ﺩﺍﻡ ﻓﻴﻬﻢ ﺍﻹﳝﺎﻥ ‪‬ﺬﺍ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﺳﻌﻮﹰﺍ ﻹﻳﻔﺎﺀ ﺫﻣﺘﻬﻢ‪،‬‬
‫ﻭﺃﻭﰱ ﺍﷲ ﺑﻌﻬﺪﻩ ‪‬ﻢ ﻣﻦ ﺍﻟﻐﻠﺒﺔ ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﺮﻗﻲ ﰲ ﲨﻴﻊ ﺷﻌﺐ ﺍﳊﻴﺎﺓ ﻣﻦ‬
‫ﻛﻞ ﻣﺎ ﻳﻌﺪ ﻣﻦ ﺭﻗﻲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻏﺸﻴﺘﻬﻢ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻢ ﺍﺳﺘﻐﻨﻮﺍ‬
‫ﻋﻦ ﺍﻟﺮﺏ ﻭﺍﺗﻜﻠﻮﺍ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻓﻄﻐﻮﺍ ﺃﺣﺎﻃﺖ ‪‬ﻢ‬
‫ﺧﻄﺎﻳﺎﻫﻢ ﻓﺴﻠﺒﻮﺍ ﺍﻟﻨﻌﻢ ﻭﱂ ﻳﻬﺘﻤﻮﺍ ﺇﻻ ﻧﺒﺬﻫﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺳﻌﻮﺍ‬
‫ﰲ ﲨﻌﻬﺎ‪ ،‬ﻭﻇﻨﻮﺍ ﺃ‪‬ﻢ ﺇﳕﺎ ﺿﻌﻔﻮﺍ ﻟﻐﻔﻠﺘﻬﻢ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺫﻛﺮﻫﻢ‬
‫ﻣﺼﻠﺤﻮﻫﻢ ﺍﺳﺘﻬﺰﺃﻭﺍ ‪‬ﻢ ﻭﲰﻮﻫﻢ ﺣﻘﻤﺎﺀ‪ .‬ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻷﻣﻢ ﺍﻟﻐﺎﻟﺒﺔ ﻋﻠﻴﻨﺎ‬
‫ﺃﺑﻌﺪ ﻋﻦ ﺍﻟﺪﻳﻦ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﺭﻗﻰ ﺍﻷﻣﻢ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻷﺳﺒﺎﺏ ﺗﻨﺎﺳﺒﻪ‬
‫ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﲔ ﻫﺬﻩ ﺍﻷﻣﻢ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﳍﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻭﺗﺘﺒﻊ ﺍﻷﺳﺒﺎﺏ‬
‫ﻭﺍﻟﺬﺭﺍﺋﻊ‪ .‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺗﺎﺭﻳﺦ ﺭﻗﻲ ﻫﺆﻻﺀ ﻣﻦ ﺃﻭﺿﺢ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﻣﺎ‬
‫ﺗﻌﺘﻘﺪﻩ‪ .‬ﻭﻟﻜﻦ ﺃﻭﺍﺋﻞ ﻫﺆﻵﺀ ﱂ ﻳﻨﻜﺮﻭﺍ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺘﻨﺴﻚ‬
‫ﻭﺍﻟﺘﻌﺒﺪ ﺇﳕﺎ ﻳﻨﻔﻊ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﺇﺫ ﻻ ﻣﻨﺎﺳﺒﺔ ﺑﲔ ﺍﻟﺼﻠﻮﺓ ﻭﺍﻟﺼﻮﻡ‬
‫ﻭﺑﲔ ﺍﻟﻌﻠﻮ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﰒ ﻧﺸﺄ ﻓﻬﻴﻢ ﻣﻦ ﺟﻌﻞ ﳚﺎﻫﺮ ﺑﻨﺒﺬ ﺍﻟﺪﻳﻦ ﻭﺯﻋﻢ ﺃﻧﻪ‬
‫ﻋﺜﺮﺓ ﰲ ﻃﺮﻳﻖ ﺍﻟﺮﻗﻲ‪ ،‬ﻭﺃﻧﻪ ﺇﺻﺮ ﻭﺃﻏﻼﻝ ﻭﲣﻮﻳﻒ ﻭﺗﻌﺒﻴﺪ‪ ،‬ﳓﻦ ﳓﺐ‬
‫ﺍﳊﺮﻳﺔ‪ :‬ﺣﺮﻳﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻧﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻀﺎﺭ ﺑﺎﻟﺘﺠﺮﻳﺔ‪ ،‬ﻓﻨﻌﻤﻞ ﻋﻠﻰ‬
‫ﺣﺴﺐ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﻗﺪ ﺟﺮﺑﻨﺎ ﻣﺎ ﺟﻠﺐ ﻋﻠﻴﻨﺎ ﺍﻟﺪﻳﻦ ﻣﻦ‬
‫ﺍﳊﺮﻭﺏ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﳉﱭ ﻭﺍﻟﻜﺴﻞ ﻭﺍﻷﻭﻫﺎﻡ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ‪...‬‬
‫‪٢٨‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬

‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬

‫ﻭﺣﺪﺗﻨﺎ‬
‫ﺣﺐ ﺍﻷﻓﺮﺍﺩ ﳌﺎ ﺑﻪ ﺑﻘﺎﺀ ﺍﳉﻨﺲ ﻭﺧﲑﻩ ﺇﱃ ﺣﺪ ﺍﻹﻳﺜﺎﺭ ﻭﺑﺬﻝ ﺍﻟﻨﻔﺲ‪،‬‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻓﺮﺍﺩ ﺟﺰﺀ ﻣﻦ ﺍﻟﻜﻞ ﻭﻳﺒﻘﻰ ﺑﺒﻘﺎﺋﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪﴿ :‬ﺑ ﹾﻞ‬
‫ﹶﺃ ‪‬ﺣﻴ‪‬ﺎﺀ ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺯﻗﹸﻮ ﹶﻥ﴾‪٢٧‬‬

‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬

‫ﺧﻄﺄ ﻋﻈﻴﻢ‬
‫‪ -١‬ﺍﻟﻨﺎﺱ ﳛﺒﻮﻥ ﺍﻟﺒﻘﺎﺀ؛ ﰒ ﻳﻐﻠﻄﻮﻥ ﰲ ﺗﺼﻮﺭﻫﻢ ﻣﺎ ﻫﻮ ﺑﻘﺎﺅﻫﻢ‪،‬‬
‫ﳚﻌﻠﻮﻥ ﻟﻌﻮﺍﺭﺽ ﺫﺍﺗﻴﹰﺎ ﻭﺑﺬﻟﻚ ﻳﻠﺰﻣﻮ‪‬ﺎ‪ ،‬ﻓﻴﺴﺪﻭﻥ ﻋﻦ ﺍﻟﺘﺮﻗﻲ‪.‬‬
‫‪ -٢‬ﺍﻟﻮﻃﻦ‪ ،‬ﻭﺍﻟﻔﺮﻗﺔ‪ ،‬ﻭﺍﳌﺬﻫﺐ ﻳﺘﺨﺬﻭ‪‬ﺎ ﻣﻦ ﺍﻟﺬﺍﺗﻴﺎﺕ‪.‬‬
‫‪-----------------------------‬‬
‫ﺃﻭﺻﺎﻑ ﺍﳋﻠﻴﻔﺔ‬
‫)‪ (١٤‬ﺍﻹﻣﺎﻡ ﻟﻴﺲ ﺑﺄﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻤﺎ ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﺃﺑﺼﺮﻫﻢ ﺑﺎﳊﻖ ﻭﺍﻷﺻﻠﺢ‪ ،‬ﻓﻬﻮ ﻛﺎﻟﻌﻘﻞ ﺍ‪‬ﺮﺩ‪ ،‬ﻻ ﻋﻠﻢ ﻟﻪ ﺑﺎﳉﺰﺋﻴﺎﺕ ﺇﻻ‬
‫ﺑﺎﳊﻮﺍﺱ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﻮﺍﺱ ﻻ ﻋﻠﻢ ﳍﺎ ﺑﻜﻠﻴﺎﺕ ﺍﻷﻣﻮﺭ ﺃﺻﻼﹰ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﻫﻮ‬
‫ﺍﳊﺎﻛﻢ ﻭﺍﻟﻌﺎﱂ‪.‬‬
‫ﰒ ﺍﻹﻣﺎﻡ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺗﻘﺎﻫﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹺﺇﻥﱠ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣﻜﹸ ‪‬ﻢ ﻋ‪‬ﻨ ‪‬ﺪ‬

‫‪ 27‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪١٦٩ :٣‬‬

‫‪٢٩‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ﴾‪ ٢٨‬ﻭﻟﺬﻟﻚ ﻫﻮ ﺃﻋﻠﻤﻬﻢ ﺑﺎﳊﻘﺎﺋﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹺﺇ‪‬ﻧﻤ‪‬ﺎ‬
‫ﺨﺸ‪‬ﻰ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺍﹾﻟﻌ‪‬ﹶﻠﻤ‪‬ﺎﺀ﴾‪ ٢٩‬ﻓﻼ ﻳﺮﻯ ﻟﻨﻔﺴﻪ ﻓﻀﻴﻠﺔ ﻋﻠﻰ ﺳﺎﺋﺮ‬
‫‪‬ﻳ ‪‬‬
‫ﺍﻷﻣﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺃﺣﻘﺮﻫﻢ ﻋﻨﺪ ﻧﻔﺴﻪ‪ .‬ﻭﻟﻜﻨﻪ ﺃﻗﻮﺍﻫﻢ ﻋﺰﻣﺎ ﳌﺎ ﻳﺘﻮﻛﻞ ﻋﻠﻰ‬
‫ﺍﷲ ﻭﻻ ﻳﺘﺬﺑﺬﺏ ﻟﺒﺼﺮﻩ ﺑﺎﳊﻖ ﻭﲪﺎﻳﺘﻪ ﺇﻳﺎﻩ‪ .‬ﻓﻬﻮ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﻃﻠﺐ‬
‫ﺍﻟﺮﻳﺎﺳﺔ ﻟﺘﻮﺍﺿﻌﻪ ﻭﺧﻮﻓﻪ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻓﻮﺽ ﺇﻟﻴﻪ ﺍﻷﻣﺮ‪ ،‬ﻳﻔﺮﻍ ﺟﻬﺪﻩ‬
‫ﻷﻗﺎﻣﺔ ﺍﻟﻘﺴﻂ ﻭﻳﺴﺘﺸﲑ ﺍﻟﻨﺎﺱ ﳊﺴﻦ ﻇﻨﻪ ﺑﺎﻟﻨﺎﺱ‪ .‬ﻭﻓﻮﻕ ﻛﻞ ﺫﻱ ﻋﻠﻢ‬
‫ﻋﻠﻴﻢ‪ .‬ﻭﻟﻼﻧﺘﻔﺎﻉ ﺑﺂﺭﺍﺀ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﻀﺢ ﻟﻪ ﺍﳊﻖ ﻻ ﻳﺼﺮﻓﻪ‬
‫ﻋﻨﻪ ﺻﺎﺭﻑ‪ .‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﺮﺅﺳﺎﺀ ﻳﻨﺸﺄ ﻣﻦ ﻗﻠﺔ ﺗﻘﻮﺍﻫﻢ‪ ،‬ﻓﻴﻌﺠﺒﻬﻢ‬
‫ﺁﺭﺍﺅﻫﻢ ﻭﻳﻈﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻧﻪ ﺃﻓﻀﻞ ﻓﻴﻄﻠﺐ ﺍﻟﺮﻳﺎﺳﺔ‪ .‬ﻭﻟﺬﻟﻚ ﻻ‬
‫ﻳﺼﻠﺢ ﻟﻺﻣﺎﻣﺔ ﻣﻦ ﻃﻠﺒﻬﺎ‪ .‬ﻭﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺧﲑﻫﻢ ﺃﻓﺮﻫﻢ ﻣﻨﻬﺎ‪------- .‬‬
‫‪------------------------‬‬
‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﻔﺮﺽ‪ ،‬ﻭﺍﻟﻔﺮﺻﺔ‪ ،‬ﻭﺍﻹﻣﺎﻡ‬
‫ﺍﻟﻔﺮﺽ‪ :‬ﻫﻮ ﺃﻥ ﺗﻌﻠﻢ ﺍﻟﻮﻗﺖ ﻭﻣﺎ ﳚﺐ ﻋﻠﻴﻚ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻋﻤﻞ ﺍﳋﲑ ﰲ‬
‫ﻏﲑ ﻭﻗﺘﻪ ﺇﺿﺎﻋﺘﻪ‪ ،‬ﻭﺇﺿﺎﻋﺔ ﻣﺎ ﳚﺐ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﻭﺇﻣﺎﻡ ﺍﻟﻘﻮﻡ‪ :‬ﻣﻦ ﻫﻮ ﺃﻋﻠﻢ ﲟﺼﺎﱀ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ‪ ،‬ﻓﻴﻔﻌﻞ ﻭﻳﻐﺘﻨﻢ‬
‫ﺍﻟﻔﺮﺻﺔ‪ .‬ﻓﺎﻹﻣﺎﻡ ﴰﲑ ﳎﺪ‪ .‬ﻏﲑ ﻣﺒﺎﻝ‪ ،‬ﺑﺄﻋﻈﻢ ﺍﻟﺼﻌﻮﺑﺎﺕ ﳐﺎﻃﺮ‪ ،‬ﻭﻫﻮ‬
‫ﺍﳊﻜﻴﻢ ﺣﻘﹰﺎ ﺃﻱ ﻧﻈﺮﹰﺍ ﻭﻋﻤﻼ‪-- -- -- -- -- .‬‬

‫‪ 28‬ﺍﳊﺠﺮﺍﺕ ‪١٣ :٤٩‬‬

‫‪ 29‬ﻓﺎﻃﺮ ‪٢٨ :٣٥‬‬
‫‪٣٠‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬

‫ﺑﻨﺎﺀ ﺍﳋﻼﻓﺔ ﻋﻠﻰ ﺍﳌﻌﺎﻫﺪﺓ‬

‫)‪ (١٥‬ﳌﺎ ﻛﺎﻧﺖ ﺍﳋﻼﻓﺔ ﺗﺄﻟﻴﻒ ﺍﻟﻨﺎﺱ ‪‬ﻴﺄﺓ ﻭﺣﺪﺍﻧﻴﺔ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﳍﻢ‬
‫ﻗﻠﺐ ﻭﺍﺣﺪ ﻭﲡﺘﻤﻊ ﻗﻮﺍﻫﻢ ﻋﻠﻰ ﺇﺭﺍﺩ‪‬ﻢ ﻭﺗﺘﺠﻪ ﺇﺭﺩ‪‬ﻢ ﺇﱃ ﻣﺼﺎﱀ‬
‫ﻋﻤﻮﻣﻴﺔ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻓﻴﻬﻢ ﺗﺼﺎﺩﻡ ﻭﺗﻨﺎﻗﺾ ﻭﺑﺬﻟﻚ ﺗﺰﺩﺍﺩ ﻣﺼﺎﳊﻬﻢ‪،‬‬
‫ﻭﺗﺸﺪ ﻗﻮﺍﻫﻢ‪ ،‬ﻭﺗﺒﻘﻰ ﺣﺮﻳﺘﻬﻢ‪ ،‬ﻭﺗﻌﻠﻮ ﻛﻠﻤﺘﻬﻢ‪ ،‬ﻭﺗﺴﻤﻮ ﺃﺧﻼﻗﻬﻢ‪.‬‬
‫ﻭﺗﺘﺴﺢ ﺑﺮﻛﺘﻬﻢ ‪ .‬ﻟﻴﻜﻮﻥ ﻭﺟﻮﺩﻫﻢ ﺭﲪﺔ ﻟﻠﺨﻠﻖ ﻭﺑﺮﻛﺔ ﻋﻠﻰ ﺍﻷﺭﺽ‪،‬‬
‫ﻛﺎﻧﺖ ﻫﻲ ﺃﻋﻈﻢ ﺧﲑﹰﺍ ﻭﺃﰎ ﻧﻌﻤﺔ ﳍﻢ‪ .‬ﻓﻼ ﺑﺪ ﺃﻥ ﳚﺘﻬﺪﻭﺍ ﳍﺎ ﻛﻞ‬
‫ﺍﻹﺟﺘﻬﺎﺩ ﻭﺗﻜﻮﻥ ﻫﻲ ﻧﺼﺐ ﻋﻴﻮ‪‬ﻢ‪ ،‬ﻭﻗﺒﻠﺔ ﳘﺘﻬﻢ‪ .‬ﻭﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺃﻥ‬
‫ﻳﻌﻄﻮﻫﺎ ﳍﺎ ﺃﻛﺮﻡ‪ ،‬ﻭﺃﻧﻔﺲ ﻣﺎ ﻟﺪﻳﻬﻢ ﻭﻫﻮ ﺍﳊﺮﻳﺔ ﻭﺍﻷﻧﻔﺔ‪.‬‬
‫ﻭﻟﻮ ﻻ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺧﲑﺍﺕ ﺍﳋﻼﻓﺔ‪ ،‬ﱂ ﺗﺮﺽ ﻧﻔﺲ ﻛﺮﳝﺔ ﺑﺄﻥ ﺗﺸﺘﺮﻱ‬
‫ﺍﳋﻼﻓﺔ ﺑﺜﻤﻦ ﺍﳊﺮﻳﺔ‪ ،‬ﻓﻔﻌﻠﻮﺍ ﻭﺫﻟﻚ ﺑﺄﻥ ﻋﺎﻫﺪﻭﺍ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‬
‫ﻷﻓﻀﻠﻬﻢ ﻭﺃﺭﲪﻬﻢ ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺈﻧﻪ ﻋﻬﺪ ﻟﻄﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ‬
‫ﻭﺷﺮﺍﺋﻌﻪ ﺍﻟﱵ ﺃﺭﺳﻠﻬﺎ‪ ،‬ﻭﺃﻭﱄ ﺍﻷﻣﺮ ﺍﻟﺬﻳﻦ ﳚﺮﻭ‪‬ﺎ‪ .‬ﻓﺈﺫﺍ ﻋﺎﻫﺪﻭﺍ ﻋﻠﻰ‬
‫ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻓﻜﺄ‪‬ﻢ ﺃﻋﻄﻮﺍ ﺣﺮﻳﺘﻬﻢ ﻭﻗﺮﺑﻮﺍ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﺒﻞ‬
‫ﺍﻟﻘﺮﺑﺎﻥ ﻭﻳﺮﺩﻩ ﻣﻀﺎﻋﻔﹰﺎ‪ .‬ﻓﺈ‪‬ﻢ ﻭﺇﻥ ﺃﻋﻄﻮﺍ ﺍﳊﺮﻳﺔ ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﻀﻴﻌﻮﻫﺎ‬
‫ﺑﻞ ﺣﻔﻈﻮﻫﺎ‪ ،‬ﻭﻣﺜﻠﻬﻢ ﻛﻤﻦ ﻳﺒﲏ ﻗﺼﺮﺍ ﻣﺸﻴﺪﹰﺍ ﳋﺰﺍﺋﻨﻪ‪ ،‬ﻓﻴﻨﻔﻖ ﻣﻦ ﻣﺎﻟﻪ‬
‫ﻟﻴﺤﻔﻆ ﺍﻟﺒﺎﻗﻲ ﺍﻷﻛﺜﺮ‪ .‬ﻓﺈﺫﺍ ﺍﺧﺘﺎﺭﺍﺕ ﺍﻷﻣﺔ ﺇﻣﺎﻣﺎ ﻋﺎﺩﻻﹰ‪ ،‬ﺣﻔﻈﺖ‬
‫ﻧﻔﻮﺳﻬﺎ ﻋﻦ ﺗﻄﺎﻭﻝ ﺍﳉﺒﺎﺑﺮﺓ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺫﻟﻚ ﺇﻻ ﺑﺎﳌﻌﺎﻫﺪﺓ‪.‬‬
‫ﰒ ﺑﻨﺎﺀ ﺍﳌﻌﺎﻫﺪﺓ ﻋﻠﻰ ﺍﻟﺼﺪﻕ‪- -- -- -- -- .‬‬
‫‪٣١‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺃﺻﻞ ﺍﳊﻜﻮﻣﺔ‪ ،‬ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺍﻟﻌﻬﺪ ﺑﺈﺯﺍﺀ ﺷﻲﺀ‪.‬‬
‫ﻓﻨﻌﻢ ﺍﷲ ﺃﻟﺰﻣﺖ ﺍﻟﻄﺎﻋﺔ ﺑﻌﺪ ﺍﻟﻌﻬﺪ‪.‬‬
‫ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺻﺎﻋﺪﹰﺍ ﻣﻦ ﺍﳊﻀﻴﺾ ﺇﱃ ﺃﲰﻰ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺟﻬﺔ‬
‫ﺩﻭﻥ ﺍﳌﻼﺋﻜﺔ ﻭﻣﻦ ﺟﻬﺔ ﻓﻮﻗﻬﻢ‪.‬‬
‫ﻭﺍﻟﺸﻜﺮ ﻟﻠﻨﻌﻤﺔ ﻧﻘﻄﺔ ﺗﻨﺸﺄ ﻣﻦ ﺍﻟﻌﻬﺪ‪-- -- - -- -- .‬‬
‫‪-----------------------‬‬
‫ﻣﻦ ﺇﻓﺎﺩﺗﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺃﺳﺎﺱ ﺍﳌﻠﻚ‬
‫)‪ (١‬ﻣﺎ ﻋﻠﻤﻨﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﺳﺎﺳﺎ ﻟﻠﻤﻠﻚ ﺇﻻ ﺍﻟﻌﻬﺪ ﻭﺍﻟﺒﻴﻌﺔ ﻭﺍﳊﺮﻳﺔ‬
‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﺣﱴ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮ ﺃﻧﻪ ﻋﺎﻫﺪ ﺑﺂﺩﻡ ﻭﺑﻨﻴﻪ‪ ،‬ﻭﻋﺎﻫﺪ ﺑﺈﺑﺮﺍﻫﻴﻢ‬
‫ﻭﻣﻮﺳﻰ‪ ،‬ﻭﺃﻛﺜﺮ ﺫﻛﺮ ﺍﳌﻴﺜﺎﻕ ‪‬ﻢ‪ .‬ﻭﻛﺬﻟﻚ ﱂ ﳚﻌﻞ ﻋﻠﻴﻬﻢ ﻣﻠﻜﺎ ﺣﱴ‬
‫ﺇ‪‬ﻢ ﺳﺄﻟﻮﺍ‪) :‬ﺇﻗﺮﺃ ‪ (٢٤٦ :٢‬ﺣﻴﺚ ﻗﺎﻝ‪﴿ :‬ﻗﹶﺎﻟﹸﻮﹾﺍ ‪‬ﻟ‪‬ﻨﹺﺒ ‪‬ﻲ ﱠﻟ ‪‬ﻬ ‪‬ﻢ ﺍ‪‬ﺑ ‪‬ﻌ ﹾ‬
‫ﺚ ﹶﻟﻨ‪‬ﺎ‬
‫‪‬ﻣ‪‬ﻠﻜﹰﺎ ‪‬ﻧﻘﹶﺎ‪‬ﺗ ﹾﻞ ﻓ‪‬ﻲ ‪‬ﺳﺒﹺﻴ ﹺﻞ ﺍﻟﹼﻠ ‪‬ﻪ﴾‪٣٠‬‬
‫ﰒ ﺗﺮﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻃﺎﻋﺔ ﺍﻷﻧﺒﻴﺂﺀ ﻟﺰﻡ ﻟﻠﻌﻬﺪ ﺍﻷﻭﻝ ﰒ ﺑﺎﻟﺒﻴﻌﺔ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻟﻠﻨﱯ ﺣﻜﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻛﻤﺎ ﺗﺮﻯ ﺃﻥ ﺍﻟﻨﱯ ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﺒﻴﻌﺔ ﺧﺎﺻﺔ ﻋﻠﻰ ﺃﻣﺮ‬
‫ﻳﻠﺰﻣﻬﻢ‪ ،‬ﻛﻤﺎ ﺑﻴﻨﺖ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫)‪ (٢‬ﰒ ﳌﺎ ﺇ‪‬ﻢ ﻳﺼﻌﺐ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﺃﻥ ﻳﺄﰐ ﻟﻠﺒﻴﻌﺔ‪ ،‬ﺟﻌﻞ ﳍﻢ ﺃﻭﱄ‬
‫ﺍﻷﻣﺮ ﺫﻭﻱ ﺍﻟﻨﻬﻰ ﻭﺍﻟﺘﺪﺑﲑ ﻓﻜﻠﻤﺎ ﻓﻌﻠﻮﺍ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﻣﺔ ﻟﺰﻡ ﻋﻠﻴﻬﻢ‪،‬‬

‫‪ 30‬ﺍﻟﺒﻘﺮﺓ ‪٢٤٦ :٢‬‬

‫‪٣٢‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺣﱴ ﺃﻧﻜﺮ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﺧﻼﻑ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ‪﴿ :‬ﹶﺃ ‪‬ﻭ ﹸﻛﱠﻠﻤ‪‬ﺎ ﻋ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﹾﺍ ‪‬ﻋﻬ‪‬ﺪﹰﺍ‬
‫‪‬ﻧ‪‬ﺒ ﹶﺬﻩ‪ ‬ﹶﻓﺮﹺﻳ ‪‬ﻖ ‪‬ﻣ‪‬ﻨﻬ‪‬ﻢ ‪‬ﺑ ﹾﻞ ﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪ ‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ﴾‪ ٣١‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺃﻣﺮﺍ ﻋﻈﻴﻤﺎ ﰲ‬
‫ﺍﳌﺴﻠﻤﲔ ﻓﻜﺎﻥ ﺃﺩﻧﺎﻫﻢ ﻳﻌﻬﺪ ﺑﺎﻷﺟﺎﻧﺐ ﻓﻴﻠﺰﻡ ﻋﻠﻰ ﲨﻴﻌﻬﻢ ﺳﺪﹰﺍ ﻟﺒﺎﺏ‬
‫ﺍﻟﻐﺪﺭ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﺃﻣﺮ ﺍﻟﺒﻴﻌﺔ ﺷﺨﺼﻴﺎﹰ‪ ،‬ﱂ ﻳﻠﺰﻡ ﻋﻠﻰ ﺍﻷﻭﻻﺩ ﺍﻟﺬﻳﻦ ﺑﺎﻳﻌﻮﺍ‪.‬‬
‫ﻓﺒﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺒﻴﻌﺔ ﺃﻣﺮ ﻗﻮﻣﻲ؛ ﻭﺃﺫﻣﺔ ﺍﻟﻌﻘﻮﺩ ﺑﻴﺪ ﺃﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ؛‬
‫ﻭﻫﺬﺍ ﻳﺄﰐ ﺑﻨﺎ ﺇﱃ ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫)‪ (٣‬ﻭﻫﻮ ﻃﺎﻋﺔ ﺃﻭﱄ ﺍﻷﻣﺮ‪ .‬ﻭﺫﻟﻚ ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﻓﺈﻥ ﻗﻮﻣﺎ ﻟﻴﺲ ﻓﻴﻬﻢ‬
‫ﻣﻦ ﳚﻤﻊ ﺃﻣﺮﻫﻢ ﺍﻧﺘﻜﺜﺖ ﻗﻮﺍﻫﻢ ﻭﻛﺎﻧﻮﺍ ﻓﻮﺿﻰ‪ .‬ﻭﻗﺪ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻴﻨﺎ‬
‫ﺃﻥ ﻧﺒﺘﻊ ﺃﻭﱄ ﺍﻷﻣﺮ ﻣﻨﺎ‪ ،‬ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺼﻼﺡ‪ .‬ﻭﺍﻟﻌﺮﺏ ﻗﺒﻞ‬
‫ﺍﻹﺳﻼﻡ ﻗﺪ ﺟﻌﻠﺖ ﺃﻣﻮﺭﻫﻢ ﺗﺼﺪﺭ ﻣﻦ ﺃﻭﱃ ﺃﻣﺮﻫﻢ‪ ،‬ﻓﻠﻢ ﻳﺰﺩﻩ ﺍﻹﺳﻼﻡ‬
‫ﻑ ﹶﺃﺫﹶﺍﻋ‪‬ﻮﹾﺍ‬ ‫ﺨ ‪‬ﻮ ‪‬‬ ‫ﺇﻻ ﺷﺪﺓ‪ .‬ﻛﻤﺎ ﺟﺎﺀ‪ ﴿ :‬ﻭﹺﺇﺫﹶﺍ ﺟ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﻣ ﹺﻦ ﹶﺃ ﹺﻭ ﺍﹾﻟ ‪‬‬
‫ﺴﺘ‪‬ﻨﹺﺒﻄﹸﻮ‪‬ﻧ ‪‬ﻪ‬
‫ﹺﺑ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ﹺﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹺﻝ ‪‬ﻭﹺﺇﻟﹶﻰ ﹸﺃ ‪‬ﻭﻟ‪‬ﻲ ﺍ َﻷ ‪‬ﻣ ﹺﺮ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌ‪‬ﻠ ‪‬ﻤﻪ‪ ‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ﴾‪ ٣٢‬ﻓﺄﻛﺪ ﻋﻠﻴﻬﻢ ﺃﻥ ﻻ ﻳﺼﺪﺭﻭﺍ ﺇﻻ ﺑﺄﻣﺮ ﺃﻫﻞ ﻋﻘﺪﻫﻢ ﻭﺫﻛﺮ ﺃﻥ‬
‫ﻓﻴﻬﻢ ﺫﻭﻱ ﺍﻹﺳﺘﻨﺒﺎﻁ‪ ،‬ﻭﺇ‪‬ﻢ ﻛﺜﲑ‪ ،‬ﻭﺇ‪‬ﻢ ﻣﻨﻬﻢ‪ ،‬ﻓﻌﻠﻨﻤﺎ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ﻣﻦ‬
‫ﺻﻔﺎ‪‬ﻢ‪ .‬ﻓﺄﺯﺍﻝ ﺍﳉﱪﻳﺔ‪ ،‬ﻭﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻭﺍﻟﻐﲑﺓ‪ ،‬ﻓﻬﺪﻳﻨﺎ ﺇﱃ ﺃﻣﺮﻳﻦ ﺃﺧﺮﻳﻦ ‪:‬‬
‫ﺍﻟﺘﺸﺎﻭﺭ‪ ،‬ﻭﺍﻷﻫﻠﻴﺔ ﻭﺳﻴﺄﺗﻴﻚ ﺑﻴﺎ‪‬ﻤﺎ‪.‬‬
‫)‪) ----------------- (٤‬ﺑﻴﺎﺽ ﰲ ﺍﻻﺻﻞ(‬

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‫‪ 32‬ﺍﻟﻨﺴﺎﺀ ‪٨٣ :٤‬‬
‫‪٣٣‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﺴﻠﻄﻨﺔ ﻗﺴﻤﺎﻥ‪:‬‬
‫‪ -١‬ﺣﺮﺓ‪.‬‬
‫‪ -٢‬ﻭﻣﺒﻌﺪﺓ‪ .‬ﻭﻛﻠﺘﺎﳘﺎ ﺗﺮﺗﻔﻊ ﻭﺗﻨﺤﻂ ﺑﺄﺳﺒﺎﺏ ﺗﻨﺎﺳﺒﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻭﱃ‬
‫ﺃﻗﻮﻯ ﻭﺃﺣﻜﻢ‪ .‬ﻭﻧﺒﲔ ﺃﺳﺒﺎﺏ ﺑﻘﺎﺋﻬﺎ ﻭﺯﻭﺍﳍﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﳊﺮﺓ ﻓﻼ ﺑﺪ ﻓﻴﻬﺎ‪ :‬ﻣﻦ ﺑﻨﺎﺀ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺍﻟﺸﻮﺭﻯ‪ ،‬ﰒ ﻛﻮﻥ ﺍﻹﻣﺎﺭﺓ‬
‫ﻏﲑ ﻣﻮﺭﻭﺛﺔ ﻣﻦ ﺍﻷﺏ ﺇﱃ ﺍﻻﺑﻦ‪ ،‬ﰒ ﻋﺪﻡ ﺍﳊﺸﻢ ﻭﺍﳉﻨﺪ ﺍﳋﺎﺹ ﳊﻔﻆ‬
‫ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﰒ ﻋﺪﻡ ﺍﺧﺘﻴﺎﺭﻫﻢ ﰲ ﺍﻟﻌﻄﺎﺀ ﻭﺍﳌﻨﻊ ﺇﻻ ﻋﻠﻰ ﺧﺪﻣﺔ ﻣﻠﻴﺔ‬
‫ﲨﻬﻮﺭﻳﺔ‪ ،‬ﰒ ﻋﺪﻡ ﻏﻨﺎﻩ ﻭﲤﻮﻟﻪ‪ ،‬ﻟﻴﻜﻮﻥ ﻛﺄﺣﺪ ﻭﻻ ﻳﻬﺎﺏ ﺇﻻ ﻣﻦ ﺟﻬﺔ‬
‫ﻣﻨﺼﺒﻪ‪ ،‬ﰒ ﲪﺎﻳﺔ ﺷﺪﻳﺪﺓ ﻣﻨﻪ ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻻ ﻳﺬﻟﻠﻮﺍ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ‬
‫ﻋﻤﺮ ‪-‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ -‬ﻻ ﳛﺐ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻘﺎﺑﺎ ﻣﻬﻴﻨﺎ‪ .‬ﰒ ﺇﻛﺮﺍﻡ‬
‫ﺍﻟﻐﲑﺓ ﻭﺍﻷﻧﻔﺔ ﻭﺃﻫﻠﻴﻬﺎ ﻭﺗﺮﺑﻴﺘﻬﺎ ﻓﻴﻬﻢ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺒﻌﺪﺓ ﻓﻼ ﺑﺪ ﻟﺒﻘﺎﺋﻬﺎ‪ :‬ﻣﻦ ﳏﺒﺔ ﺍﻟﻨﺎﺱ ﻟﻠﻤﻠﻚ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﺣﱴ ﻳﻨﺘﻬﻲ‬
‫ﺇﱃ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻛﺪﺃﺏ ﻓﺮﻋﻮﻥ ﻭﺃﻛﱪ ﺍﳌﻐﻞ‪ .‬ﻭﻟﺬﻟﻚ ﺍﻹﺧﺘﻴﺎﺭ ﺍﳌﻄﻠﻖ ﰲ‬
‫ﺍﻹﻋﻄﺎﺀ ﻭﺍﳌﻨﻊ‪ ،‬ﻭﺍﻟﺴﺨﺎﺀ ﺍﳌﺴﺮﻑ‪ ،‬ﻭﺍﻟﻌﻘﺎﺏ ﺍﳌﻬﲔ ﰒ ﺍﳉﻬﺪ ﰲ ﻗﻄﻊ‬
‫ﺣﺒﺎﻝ ﺍﻟﺮﻋﻴﺔ ﻣﻦ ﺑﻴﻨﻬﻢ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻠﻚ ﻫﻮ ﻭﺍﺳﻄﺔ ﺍﻟﻌﻘﺪ‪ .‬ﻭﺇﻓﻨﺎﺀ‬
‫ﻛﻞ ﻋﺰﺓ ﻭﻓﺨﺮ ﺇﻻ ﻣﺎ ﻳﻌﻄﻴﻪ ﺍﳌﻠﻚ‪ .‬ﻭﻟﺬﻟﻚ ﻛﻠﻪ ﺃﻥ ﻳﻘﻮﻯ ﺷﻮﻛﺘﻪ‬
‫ﺑﺎﳉﻨﺪ ﺍﳋﺎﺹ‪.‬‬
‫ﻓﺎﺫﺍ ﰎ ﺃﻣﺮ ﺍﻟﺴﻠﻄﻨﺔ ﺍﳌﺒﻌﺪﺓ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻛﺎﻻﻋﻈﺎﺀ ﻭﺍﳉﻮﺍﺭﺡ ﻟﻠﻨﻔﺲ‪،‬‬
‫ﺗﺼﺮﻓﻬﺎ ﻛﻴﻒ ﺷﺎﺀﺕ ‪---------------‬‬
‫‪٣٤‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬

‫ﺗﺬﻛﺮﺓ‪ :‬ﺍﻟﻔﺘﻨﺔ‬
‫ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻞ ﻏﺮﺽ ﺍﳋﻠﻖ ﺇﺑﺮﺍﺯ ﻣﺎ ﺍﺳﺘﻜﻦ‪ ،‬ﰒ ﺇﻋﻄﺎﺀ ﻛﻞ ﺫﻱ ﺣﻖ‬
‫ﺕ‬
‫ﺣﻘﻪ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﱪﺯ ﻣﻨﻪ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪ ﴿ :‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺴﻦ‪ ‬ﻋ ‪‬ﻤﻠﹰﺎ‪] .‬ﻭﺍﶈﺬﻭﻑ‪" :‬ﻭﺃﻳﻜﻢ ﻟﻴﺲ ﻛﺬﻟﻚ"‬ ‫ﺤﻴ‪‬ﺎ ﹶﺓ ‪‬ﻟ‪‬ﻴ‪‬ﺒﻠﹸ ‪‬ﻮﻛﹸ ‪‬ﻢ ﹶﺃ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻓﻮﺿﻊ ﻣﻮﺿﻊ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪ [:‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ﴾‪٣٣‬‬
‫ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻜﻮﻧﻪ ﻏﺎﻳﺔ ﺍﳋﻠﻖ ﺃﻣﺮ ﻋﻈﻴﻢ ﻭﺗﻨﻜﺸﻒ ﻣﻨﻪ ﺣﻜﻢ ﲨﺔ ﰲ‬
‫ﺳﻨﺔ ﺍﷲ ﺑﲔ ﺧﻠﻘﻪ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻮﺍﻗﻌﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺐ ﺍﻵﳍﻴﺔ‬
‫ﻳﻈﻬﺮ ﻛﻨﻬﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻗﺪ ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻋﻨﺪ‬
‫ﺷﺮﺡ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻫﺎ ﺃﻧﺎ ﺃﲨﻊ ﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻧﺒﻴﺂﺀ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ ﺇﲨﺎﻻ‬
‫ﻣﻦ ﺩﻭﻥ ﺗﻔﺼﻴﻞ ﺍﻟﻘﺼﺔ‪ ،‬ﻓﺈﻥ ﺗﻔﺼﻴﻞ ﺍﻟﻘﺼﺔ ﻳﻄﻮﻝ ﻭﳏﻠﻪ ﲢﺖ ﺍﻵﻳﺎﺕ‪.‬‬
‫)‪ (١‬ﺃﻣﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻳ‪‬ﺎ ‪‬ﺑﻨﹺﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻻ ‪‬ﻳ ﹾﻔ‪‬ﺘ‪‬ﻨ‪‬ﻨﻜﹸﻢ‪‬‬
‫ﺠ‪‬ﻨ ‪‬ﺔ﴾‪) ٣٤‬ﺃﻱ ﻛﻤﺎ ﻓﱳ ﺃﺑﻮﻳﻜﻢ‬ ‫ﺝ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ﹶﻛﻤ‪‬ﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻹﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﳉﻨﺔ(‬
‫)‪ (٢‬ﻭﺃﻣﺎ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺤﲔ ﺍﺑﺘﻼﻩ ﰲ ﺇﻫﻼﻙ ﺍﺑﻨﻪ‪ ،‬ﻓﺴﺄﻝ ﻧﻮﺡ ﻣﺎ‬
‫ﺲ‬
‫ﺡ ﹺﺇﻧ‪ ‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻥ ﻳﺴﺄﻝ‪ ،‬ﻓﺰﺟﺮﻩ ﺭﺑﻪ ﺗﻌﺎﱃ ﻓﻘﺎﻝ‪﴿ :‬ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﻧ‪‬ﻮ ‪‬‬
‫ﻚ ﹺﺑ ‪‬ﻪ ‪‬ﻋ ﹾﻠ ‪‬ﻢ ﹺﺇﻧ‪‬ﻲ‬‫ﺲ ﹶﻟ ‪‬‬ ‫ﺴﹶﺄﹾﻟ ﹺﻦ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻼ ‪‬ﺗ ‪‬‬‫ﻚ ﹺﺇﻧ‪ ‬ﻪ ‪‬ﻋ ‪‬ﻤ ﹲﻞ ﹶﻏ‪‬ﻴﺮ‪ ‬ﺻ‪‬ﺎ‪‬ﻟ ﹴﺢ ﹶﻓ ﹶ‬ ‫‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ‪‬ﻠ ‪‬‬
‫ﲔ﴾ ﻓﺘﺎﺏ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﺎﺭﻛﻪ ﺍﷲ‬ ‫ﻚ ﺃﹶﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﺠ‪‬ﺎ ‪‬ﻫ‪‬ﻠ ‪‬‬ ‫ﹶﺃ ‪‬ﻋﻈﹸ ‪‬‬

‫‪ 33‬ﺍﳌﻠﻚ ‪٢ :٦٧‬‬
‫‪ 34‬ﺍﻷﻋﺮﺍﻑ ‪٢٧ :٧‬‬
‫‪٣٥‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪.‬‬
‫)‪ (٣‬ﻭﺃﻣﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺎﺑﺘﻼﻩ ﺭﺑﻪ ﻭﻟﻜﻨﻪ ﺧﻠﺺ ﻧﻘﻴﺎﹰ‪ ،‬ﻓﺘﺨﺬ ﺍﷲ‬
‫ﺧﻠﻴﻼ‪ ،‬ﻭﺍﺑﺘﻼﻩ ﺑﺎﳍﺠﺮﺓ ﺑﺰﻭﺟﺘﻪ‪ ،‬ﻭﺫﺑﺢ ﻭﻟﺪﻩ‪ ،‬ﻭﺑﺈﻫﻼﻙ ﻗﻮﻡ ﻟﻮﻁ‪،‬‬
‫ﻭﺑﻜﻔﺮ ﺃﺑﻴﻪ‪ ،‬ﻓﺜﺒﺖ ﰲ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻭﻣﺪﺣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ‪)﴿ :‬ﻭﺫﺍ ﺍﺑﺘﻠﻰ‬
‫ﲔ ‪‬ﻭﻧ‪‬ﺎ ‪‬ﺩ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ ﹶﺃ ﹾﻥ ﻳ‪‬ﺎ‬‫ﺠﹺﺒ ﹺ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﻭﰱ﴾ ﻭﻗﺎﻝ‪﴿ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ‪‬ﺳﹶﻠﻤ‪‬ﺎ ‪‬ﻭ‪‬ﺗﻠﱠﻪ‪ ‬ﻟ ﹾﻠ ‪‬‬
‫ﻁ‪ .‬ﹺﺇﻥﱠ‬‫ﺖ ﺍﻟ ‪‬ﺮ ‪‬ﺅﻳ‪‬ﺎ﴾‪ ٣٥‬ﻭﻗﺎﻝ‪ ﴿ :‬ﻳﺠ‪‬ﺎ ‪‬ﺩﹸﻟﻨ‪‬ﺎ ﻓ‪‬ﻲ ﹶﻗ ‪‬ﻮ ﹺﻡ ﻟﹸﻮ ‪‬‬ ‫ﺻ ‪‬ﺪ ﹾﻗ ‪‬‬
‫ﹺﺇ‪‬ﺑﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﹶﻗ ‪‬ﺪ ‪‬‬
‫ﺐ﴾‪ ٣٦‬ﻭﺑﺌﺴﻤﺎ ﻗﺎﻟﻮﺍ ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺬﺏ‬ ‫ﺤﻠ‪‬ﻴ ‪‬ﻢ ﹶﺃﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻣﻨﹺﻴ ‪‬‬
‫ﹺﺇ‪‬ﺑﺮ‪‬ﺍﻫ‪‬ﻴ ‪‬ﻢ ﹶﻟ ‪‬‬
‫ﻭﺃﺷﺮﻙ‪ ،‬ﻭﻗﺪ ﻧﻔﻰ ﺍﷲ ﻋﻨﻪ ﻛﻠﻴﻬﻤﺎ ﻓﻘﺎﻝ‪ ﴿ :‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻚ‪ ‬ﻣ ‪‬ﻦ‬
‫ﲔ﴾‪ ٣٧‬ﻭﺗﻔﺼﻴﻞ ﺍﻟﺒﺤﺚ ﰲ ﻗﺼﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻊ‬ ‫ﺸ ﹺﺮ ‪‬ﻛ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺫﻟﻚ ﻛﺎﻥ ﻳﺴﺘﻐﻔﺮ ﺭﺑﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪﴿ :‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻱ ﹶﺃ ﹾﻃ ‪‬ﻤﻊ‪ ‬ﺃﹶﻥ‬
‫‪‬ﻳ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ﻟ‪‬ﻲ ‪‬ﺧﻄ‪‬ﻴﹶﺌﺘ‪‬ﻲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺪ‪‬ﻳ ﹺﻦ﴾‪٣٨‬‬
‫)‪ (٤‬ﻭﺃﻣﺎ ﺍﺑﺘﻼﺀ ﻳﻌﻘﻮﺏ‪ ،‬ﻭﻳﻮﺳﻒ‪ ،‬ﻭﺃﻳﻮﺏ ﻭﻳﻮﻧﺲ ‪-‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪-‬‬
‫ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺒﻴﺎﻥ‪.‬‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ‬
‫)‪ (٥‬ﻭﺃﻣﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺎﺑﺘﻼﺅﻩ ﻛﺜﲑ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ ‪‬ﻭﹶﻗ‪‬ﺘ ﹾﻠ ‪‬‬
‫ﺠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻢ ‪‬ﻭﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻙ ﹸﻓﺘ‪‬ﻮﻧ‪‬ﺎ﴾‪ ٣٩‬ﻭﻟﻜﻨﻪ ﺗﺎﺏ ﻣﻦ ﺳﻴﺌﺎﺓ ﻛﻤﺎ ﺟﺎﺀ‪:‬‬ ‫ﹶﻓ‪‬ﻨ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ‪‬ﻥ ﹺﺇﻧ‪ ‬ﻪ ‪‬ﻋ ‪‬ﺪﻭ‪‬‬ ‫﴿ ﹶﻓ ‪‬ﻮ ﹶﻛ ‪‬ﺰﻩ‪ ‬ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻓ ﹶﻘﻀ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹺﻞ ﺍﻟ ‪‬‬

‫‪ 35‬ﺍﻟﺼﺎﻓﺎﺕ ‪١٠٥-١٠٣ :٣٧‬‬

‫‪ 36‬ﻫﻮﺩ ‪٧٥ -٧٤ :١١‬‬
‫‪ 37‬ﺍﻟﻨﺤﻞ ‪١٢٠ :١٦‬‬
‫‪ 38‬ﺍﻟﺸﻌﺮﺍﺀ ‪٨٢ :٢٦‬‬
‫‪ 39‬ﻃﻪ ‪٤٠ :٢٠‬‬
‫‪٣٦‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺏ ﹺﺇﻧ‪‬ﻲ ﹶﻇﹶﻠ ‪‬ﻤﺖ‪ ‬ﻧ ﹾﻔﺴِﻲ ﻓﹶﺎ ﹾﻏ ‪‬ﻔ ‪‬ﺮ ﻟ‪‬ﻲ ﹶﻓ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟﻪ‪ ‬ﹺﺇﻧ‪ ‬ﻪ ﻫ‪ ‬ﻮ‬ ‫ﲔ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬ ‫ﻀ ﱞﻞ ‪‬ﻣﹺﺒ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺍﻟ ‪‬ﺮﺣ‪‬ﻴ ‪‬ﻢ﴾‪٤٠‬‬
‫‪-------------------‬‬
‫)‪ (٦‬ﻭﺃﻣﺎ ﺩﺍﺅﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺎﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ﹶﻇ ‪‬ﻦ‬
‫ﻚ﴾‪٤١‬‬ ‫ﺏ‪ .‬ﹶﻓ ‪‬ﻐ ﹶﻔ ‪‬ﺮﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺩ‪‬ﺍﻭ‪‬ﻭ ‪‬ﺩ ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻩ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬ﺭﺑ‪ ‬ﻪ ‪‬ﻭ ‪‬ﺧ ‪‬ﺮ ﺭ‪‬ﺍ ‪‬ﻛﻌ‪‬ﺎ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬‬
‫)‪ (٧‬ﻭﺃﻣﺎ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺠﺎﺀ ﰲ ﺫﻛﺮﻩ‪ ﴿ :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ‬
‫ﺐ ﻟ‪‬ﻲ ‪‬ﻣ ﹾﻠﻜﹰﺎ‬ ‫ﺏ ﺍ ﹾﻏ ‪‬ﻔ ‪‬ﺮ ﻟ‪‬ﻲ ‪‬ﻭ ‪‬ﻫ ‪‬‬ ‫ﺏ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬ ‫ﺴﺪ‪‬ﺍ ﹸﺛﻢ‪ ‬ﹶﺃﻧ‪‬ﺎ ‪‬‬ ‫‪‬ﻭﹶﺃﹾﻟ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﻛﹸ ‪‬ﺮ ‪‬ﺳ‪‬ﻴ ‪‬ﻪ ‪‬ﺟ ‪‬‬
‫ﻟﱠﺎ ﻳ‪‬ﻨ‪‬ﺒﻐ‪‬ﻲ ‪‬ﻟﹶﺄ ‪‬ﺣ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﺪ‪‬ﻱ﴾‪٤٢‬‬
‫‪-----‬‬
‫ﺟﺮﻳﺎﻥ ﻣﻠﻜﻮﺗﻪ ﻋﻠﻰ ﺳﻨﺘﻪ ﻭﻫﻲ ﻻ ﺗﺘﺒﺪﻝ‬
‫)‪ (١٦‬ﺗﺬﻛﺮﺓ‪:‬‬
‫ﻣﻠﻜﻮﺕ ﺍﷲ ﻣﻦ ﺟﻬﺔ ﺳﻨﺔ ﺍﷲ ﺑﺎﳋﻠﻖ ﺩﺍﺋﻤﺔ‪ ،‬ﻓﻤﺎ ﻓﻌﻞ ﺑﺎﻷﻣﻢ ﻓﻬﻮ ﻣﻦ‬
‫ﺳﻨﺘﻪ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪﴿ :‬ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ﹺﻡ ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﹾﺍ‬
‫ﻑ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻣ‪‬ﻦ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﹶﻟﻪ‪ ‬ﻋ‪‬ﺎ‪‬ﻗ‪‬ﺒﺔﹸ ﺍﻟ ‪‬ﺪﺍ ﹺﺭ ﹺﺇﻧ‪ ‬ﻪ‬ ‫ﺴ ‪‬ﻮ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﻣﻜﹶﺎ‪‬ﻧ‪‬ﺘﻜﹸ ‪‬ﻢ ﹺﺇﻧ‪‬ﻲ ﻋ‪‬ﺎ ‪‬ﻣ ﹲﻞ ﹶﻓ ‪‬‬
‫ﹶﻻ ﻳ‪ ‬ﹾﻔ‪‬ﻠﺢ‪ ‬ﺍﻟﻈﱠﺎ‪‬ﻟﻤ‪‬ﻮ ﹶﻥ﴾‪ ٤٣‬ﺃﻱ ﻋﺎﻗﺒﺔ ﺍﻟﺪﺍﺭ ﻭﻭﺭﺍﺛﺔ ﺍﻷﺭﺽ ﻟﻠﻤﺘﻘﲔ‪،‬‬
‫ﻭﺍﻟﻈﺎﳌﻮﻥ ﻳﺒﻴﺪﻫﻢ ﺍﷲ‪ .‬ﻭﻫﻜﺬﺍ ﰲ ﺍﻟﺰﺑﻮﺭ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻌﺪﻟﻪ‪ ،‬ﻭﻗﺪﺭﺗﻪ‪،‬‬
‫ﻭﻋﻠﻤﻪ‪ ،‬ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﺻﻔﺎﺗﻪ ﺩﺍﺋﻤﺔ ﻻ ﺗﺒﺪﻳﻞ ﻓﻴﻬﺎ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ‬

‫‪ 40‬ﺍﻟﻘﺼﺺ‪١٦ -١٥ :٢٨‬‬

‫‪ 41‬ﺹ ‪٢٥ -٢٤ :٢٨‬‬
‫‪ 42‬ﺹ‪٣٥ -٣٤ :٣٨‬‬
‫‪ 43‬ﺍﻷﻧﻌﺎﻡ‪١٣٥ :٦‬‬
‫‪٣٧‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺠ ‪‬ﺪ ‪‬ﻟﺴ‪‬ﻨ ‪‬ﺔ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﺗ‪‬ﺒﺪ‪‬ﻳﹰﻠﺎ﴾‪ ٤٤‬ﻭﺇﳕﺎ ﻳﻌﺎﻣﻞ ﻋﺒﺎﺩﻩ ﺣﺴﺐ‬ ‫ﻛﺘﺎﺑﻪ‪ ﴿ :‬ﻭﻟﹶﻦ ‪‬ﺗ ﹺ‬
‫ﻣﻘﺘﻀﻰ ﺍﳊﻜﻤﺔ ﻭﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻣﻦ ﺳﻨﺘﻪ ‪--- ---- ---- ---‬‬
‫ﺗﺬﻛﺮﺓ‪) :‬ﺳﻨﻦ ﺍﷲ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ(‬
‫ﺠ ﹶﻞ ﹶﻟﻬ‪‬ﻢ‪‬‬ ‫ﺴﺒ‪‬ﻮﺍ ﹶﻟ ‪‬ﻌ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺫﹸﻭ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﺔ ﹶﻟ ‪‬ﻮ ‪‬ﻳﺆ‪‬ﺍ ‪‬ﺧ ﹸﺬﻫ‪‬ﻢ ﹺﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬ ‫)‪ ﴿ (١‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻯ‬ ‫ﺠﺪ‪‬ﻭﺍ ﻣ‪‬ﻦ ﺩ‪‬ﻭﹺﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻮ‪‬ﺋﻠﹰﺎ‪ .‬ﻭ‪‬ﺗ ﹾﻠ ‪‬‬ ‫ﺏ ﺑ‪‬ﻞ ﱠﻟﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ ﻟﱠﻦ ‪‬ﻳ ﹺ‬ ‫ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﹶﺃ ‪‬ﻫﹶﻠ ﹾﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻟﻤ‪‬ﺎ ﹶﻇﹶﻠﻤ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻟ ‪‬ﻤ ‪‬ﻬ‪‬ﻠ ‪‬ﻜﻬﹺﻢ ‪‬ﻣ ‪‬ﻮ ‪‬ﻋﺪ‪‬ﺍ﴾‪٤٥‬‬
‫ﺏ ﹸﻛﻞﱢ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺣﺘ‪‬ﻰ ﹺﺇﺫﹶﺍ‬ ‫ﺤﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬‬
‫)‪ ﴿(٢‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻧﺴ‪‬ﻮﹾﺍ ﻣ‪‬ﺎ ﹸﺫ ﱢﻛﺮ‪‬ﻭﹾﺍ ﹺﺑ ‪‬ﻪ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﹶﻓ ﹺﺮﺣ‪‬ﻮﹾﺍ ﹺﺑﻤ‪‬ﺎ ﺃﹸﻭﺗ‪‬ﻮﹾﺍ ﹶﺃ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎﻫ‪‬ﻢ ‪‬ﺑ ‪‬ﻐ‪‬ﺘ ﹰﺔ ﹶﻓﹺﺈﺫﹶﺍ ﻫ‪‬ﻢ ‪‬ﻣ‪‬ﺒ‪‬ﻠﺴ‪‬ﻮﻥ‪ .‬ﹶﻓﻘﹸ ‪‬ﻄ ‪‬ﻊ ﺩ‪‬ﺍﹺﺑﺮ‪ ‬ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹺﻡ‬
‫ﲔ﴾‪٤٦‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻟﹼﻠ ‪‬ﻪ ‪‬ﺭ ‪‬‬
‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺐ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻛ‪‬ﺘ ‪‬‬ ‫)‪ ﴿ (٣‬ﻭﹺﺇﺫﹶﺍ ﺟ‪‬ﺎﺀ ‪‬ﻙ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ ﺑﹺﺂﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﹶﻓ ﹸﻘ ﹾﻞ ‪‬ﺳ ﹶ‬
‫ﺏ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ‬ ‫ﺠﻬ‪‬ﺎﹶﻟ ‪‬ﺔ ﹸﺛﻢ‪ ‬ﺗ‪‬ﺎ ‪‬‬‫ﺴ ‪‬ﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹶﺔ ﹶﺃﻧ‪ ‬ﻪ ﻣ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺳ‪‬ﻮﺀًﺍ ﹺﺑ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺻﹶﻠ ‪‬ﺢ ﹶﻓﹶﺄ‪‬ﻧﻪ‪ ‬ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣ‪‬ﻴ ‪‬ﻢ﴾‪٤٧‬‬ ‫‪‬ﻭﹶﺃ ‪‬‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﺯﹺﻳ‪‬ﻨ‪‬ﺘﻬ‪‬ﺎ ‪‬ﻧ ‪‬ﻮﻑ‪ ‬ﹺﺇﹶﻟ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓ‪‬ﻴﻬ‪‬ﺎ‬ ‫)‪ ﴿ (٤‬ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮﹺﻳ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫]ﺃﻱ ﰲ ﺍﻟﺪﻧﻴﺎ[ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓ‪‬ﻴﻬ‪‬ﺎ ]ﺃﻱ ﰲ ﺗﻮﻓﻴﺔ ﺃﻋﻤﺎﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ[ ﹶﻻ‬
‫ﺨﺴ‪‬ﻮ ﹶﻥ﴾‬ ‫‪‬ﻳ‪‬ﺒ ‪‬‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ‪‬ﻟ‪‬ﻴ‪‬ﺒﻠﹸ ‪‬ﻮﻛﹸ ‪‬ﻢ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬‬‫)‪ (٥‬ﻟﺰﻭﻡ ﺍﻻﺑﺘﻼﺀ ﻋﻤﻮﻣﺎ‪ .‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬

‫‪ 44‬ﺍﻷﺣﺰﺍﺏ ‪٦٢ :٣٣‬‬

‫‪ 45‬ﺍﻟﻜﻬﻒ ‪٥٩ -٥٨ :١٨‬‬
‫‪ 46‬ﺍﻷﻧﻌﺎﻡ ‪٤٥ -٤٤ :٦‬‬
‫‪ 47‬ﺍﻷﻧﻌﺎﻡ ‪٥٤ :٦‬‬
‫‪٣٨‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺴﻦ‪ ‬ﻋ ‪‬ﻤﻠﹰﺎ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮﺭ﴾‪ ٤٨‬ﻭﺃﻳﻀﺎ ﻗﺎﻝ‪﴿ :‬ﻟﱢ‪‬ﻴ‪‬ﺒﻠﹸ ‪‬ﻮﻛﹸ ‪‬ﻢ ﻓ‪‬ﻲ‬ ‫ﹶﺃ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻣ‪‬ﺂ ﺁﺗ‪‬ﺎﻛﹸﻢ﴾‪٤٩‬‬
‫ﺱ ﺃﹶﻥ ﻳ‪‬ﺘ ‪‬ﺮﻛﹸﻮﺍ‬ ‫ﺐ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬‬
‫)‪ (٦‬ﺍﺑﺘﻼﺀ ﺍﳌﺆﻣﻨﲔ ﺧﺼﻮﺻﹰﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃ ‪‬ﺣ ِ‬
‫ﺃﹶﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ ﹾﻔ‪‬ﺘﻨ‪‬ﻮ ﹶﻥ‪ .‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻣ‪‬ﻦ ﹶﻗ‪‬ﺒ‪‬ﻠ ﹺﻬ ‪‬ﻢ ﹶﻓﹶﻠ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﲔ﴾‪--- -- --- -- -- -- ٥٠‬‬ ‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻦ ﺍﹾﻟﻜﹶﺎ ‪‬ﺫﹺﺑ ‪‬‬
‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ‪‬‬
‫‪-- --‬‬
‫ﻃﺮﻕ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳋﱪﻳﺔ ﻟﺴﻨﻨﻪ ﺗﻌﺎﱃ‬
‫ﺗﺬﻛﺮﺓ‪:‬‬
‫)‪ (١٧‬ﻧﻌﺮﻑ ﺳﻨﺔ ﺍﷲ ﺑﺜﻼﺛﺔ ﻃﺮﻕ‪:‬‬
‫)ﺃﻟﻒ( ﺑﻠﺰﻭﻣﻬﺎ ﻟﺼﻔﺎﺗﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻣﻦ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪.‬‬
‫)ﺏ( ﲟﺎ ﻓﻌﻞ ﰲ ﺍﻷﻣﻢ ﺍﳋﺎﻟﻴﺔ‪ ،‬ﻭﺃﺧﱪ ‪‬ﺎ ﰲ ﻛﺘﺒﻪ ﻭﺑﻠﻐﻨﺎ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻭﻧﺮﺍﻫﺎ‬
‫ﺍﻵﻥ‪.‬‬
‫)ﺝ( ﲟﺎ ﻭﻋﺪﻧﺎ ﰲ ﻛﺘﺒﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻄﺮﻕ ﲡﺘﻤﻊ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ‪ ،‬ﻓﻨﻮﻗﻦ ﺑﻜﻮ‪‬ﺎ ﻣﻦ ﺳﻨﺔ ﺍﷲ‪-- -‬‬
‫ﻓﻤﻦ )ﺝ( ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﹾﺍ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ﹶﺓ ﻭ‪‬ﺍ ِﻹﳒ‪‬ﻴ ﹶﻞ ‪‬ﻭﻣ‪‬ﺎ ﺃﹸﻧ ﹺﺰ ﹶﻝ‬
‫ﺖ ﹶﺃ ‪‬ﺭ ‪‬ﺟ‪‬ﻠﻬﹺﻢ﴾‪- -- --٥١‬‬ ‫ﺤ ‪‬‬ ‫ﹺﺇﻟﹶﻴﻬﹺﻢ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹺﻬ ‪‬ﻢ ﻷ ﹶﻛﻠﹸﻮﹾﺍ ﻣ‪‬ﻦ ﹶﻓ ‪‬ﻮ‪‬ﻗ ﹺﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫‪- -- -‬‬

‫‪ 48‬ﺍﳌﻠﻚ ‪٢ :٦٧‬‬
‫‪ 49‬ﺍﳌﺎﺋﺪﺓ ‪٤٨ :٥‬‬
‫‪ 50‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪٣ -٢ :٢٩‬‬
‫‪ 51‬ﺍﳌﺎﺋﺪﺓ ‪٦٦ :٥‬‬
‫‪٣٩‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺗﺼﺮﻑ ﺍﳌﻠﻜﻮﺕ ﺑﺎﻹﻧﺴﺎﻥ ﺇﲨﺎﻻ‬
‫)‪ (١٨‬ﻧﺬﻛﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﺻﻮﻻ ﳉﺮﻳﺎﻥ ﺣﻜﻢ ﺍﷲ ﰲ ﺃﻣﻮﺭ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻣﺜﻼ‪:‬‬
‫‪ -١‬ﺇﻋﻄﺎﺅﻩ ﺍﻟﻌﻘﻞ ﻭﺇﳍﺎﻣﻪ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪.‬‬
‫‪ -٢‬ﺇﻋﻄﺎﺅﻩ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﳋﻼﻓﺔ‪.‬‬
‫‪ -٣‬ﺇﺭﺳﺎﻟﻪ ﺍﻟﻮﺣﻲ ﺗﺘﻤﻴﻤﺎ ﻟﻠﻌﻘﻮﻝ ﻛﺈﺭﺳﺎﻟﻪ ﺍﳌﻄﺮ‪.‬‬
‫‪ -٤‬ﺃﺧﺬﻫﻢ ﺑﺎﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺂﺕ‪ ،‬ﻟﲑﺟﻌﻮﺍ ﺇﻟﻴﻪ‪.‬‬
‫‪ -٥‬ﻧﺼﺮﻩ ﺍﳊﻖ ﻭﺇﺑﻄﺎﻟﻪ ﺍﻟﺒﺎﻃﻞ‪.‬‬
‫‪ -٦‬ﺇﺭﺳﺎﻟﻪ ﺍﻟﻨﺘﺎﺋﺞ ﻟﻠﺨﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻣﻦ ﺍﻷﻣﻦ ﻭﺍﻟﺒﺄﺱ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ‪.‬‬
‫‪ -٧‬ﺗﻜﻤﻴﻠﻪ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ ﺣﱴ ﻳﺘﻔﺮﻗﺎ‪.‬‬
‫‪ -٨‬ﺑﻌﺪ ﲤﺎﻡ ﺍﻟﻈﻠﻤﺔ ﺇﻣﻬﺎﻝ ﺍﻟﻜﻔﺮﺓ‪ ،‬ﰒ ﺇﻫﻼﻛﻬﻢ‪ ،‬ﰒ ﲢﻮﻳﻠﻬﻢ ﺇﱃ ﻣﺸﻴﺌﺔ‬
‫ﻫﻮ ﺃﻋﻠﻢ ‪‬ﺎ‪.‬‬
‫ﻍ ﺍﻟﱠﻠ ‪‬ﻪ‬‫‪ -٩‬ﺭﺑﻂ ﺍﻵﺛﺎﺭ ﺑﺄﻣﺜﺎﳍﺎ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺯ‪‬ﺍﻏﹸﻮﺍ ﹶﺃﺯ‪‬ﺍ ﹶ‬
‫ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ﴾‪ ٥٢‬ﻭﻣﺜﻠﻪ‪﴿:‬ﹺﺇﻥﱠ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ‪‬ﻋﹶﻠ‪‬ﻴ ﹺﻬ ‪‬ﻢ ﹶﺃﺃﹶﻧ ﹶﺬ ‪‬ﺭ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻡ ﹶﻟ ‪‬ﻢ‬
‫ﺗ‪‬ﻨ ‪‬ﺬ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﻮ ﹶﻥ‪ .‬ﺧ‪‬ﺘ ‪‬ﻢ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﺑﹺﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ﹺﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ‬
‫ﺏ ﻋﻈ‪‬ﻴ ‪‬ﻢ﴾‪ ٥٣‬ﻓﺈﻥ ﺍﻟﻜﻔﺮ ﻫﻮ ﺍﻟﻄﻐﻄﻴﺔ‪ ،‬ﻭﳌﺎ‬ ‫ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ﹺﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻏﺸ‪‬ﺎ ‪‬ﻭ ﹲﺓ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﻛﺎﻧﺖ ﻧﻌﻢ ﺍﷲ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺸﺎﻋﺮ ﻓﻤﻦ ﻛﻔﺮ ‪‬ﺎ ﻓﻘﺪ ﺗﻐﺎﻓﻞ‬
‫ﻭﺗﻌﺎﻣﻰ ﻭﺗﺼﺎﻣﻢ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ‪ .‬ﰒ ﻫﻮ ﻗﺪ ﻫﺪﻡ ﺑﻨﺎﺀ ﺍﻷﺧﻼﻕ‬

‫‪ 52‬ﺍﻟﺼﻒ ‪٥ :٦١‬‬
‫‪ 53‬ﺍﻟﺒﻘﺮﺓ‪٧ -٦ :٢‬‬
‫‪٤٠‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻀﻬﹺﻢ‬ ‫ﻭﻫﻮ ﺍﻟﺸﻜﺮ‪ ،‬ﻓﻴﻌﺬﺏ ﻋﺬﺍﺑﺎ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﹺﺒﻤ‪‬ﺎ ‪‬ﻧ ﹾﻘ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬ﻪ‬
‫ﺤ ‪‬ﺮﻓﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻜ‪‬ﻠ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬ﻣﻮ‪‬ﺍ ‪‬‬
‫ﻣ‪‬ﻴﺜﹶﺎﹶﻗ ‪‬ﻬ ‪‬ﻢ ﻟﹶﻌﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎ ‪‬ﺳ‪‬ﻴ ﹰﺔ ‪‬ﻳ ‪‬‬
‫‪‬ﻭ‪‬ﻧﺴ‪‬ﻮﹾﺍ ‪‬ﺣﻈ‪‬ﺎ ‪‬ﻣﻤ‪‬ﺎ ﹸﺫﻛﱢ ‪‬ﺮﻭﹾﺍ ﹺﺑ ‪‬ﻪ﴾‪ ٥٤‬ﺍﳌﻴﺜﺎﻕ‪ :‬ﺃﺟﻞ ﻣﺎ ﳜﺎﻑ ﻣﻦ ﺍﻟﻌﺼﻴﺎﻥ‬
‫ﻓﻴﻪ‪ ،‬ﻭﺃﻛﱪ ﻣﺎ ﳛﺎﻓﻆ ﻋﻠﻰ ﻛﻠﻤﺎﺗﻪ ﻭﳛﺎﻓﻆ ﻋﻠﻰ ﺫﻛﺮﻩ‪ ،‬ﰒ ﻫﻮ ﺃﻗﺮﺏ‬
‫ﻣﱰﻟﺔ ﻟﻠﻌﺒﺪ‪ ،‬ﻓﺈﻧﻪ ﻋﻨﺪ ﺍﳌﻴﺜﺎﻕ ﺻﺎﺭ ﻛﺄﻧﻪ ﺻﺎﺣﺐ ﺣﻖ ﻋﻠﻰ ﺭﺑﻪ‪ ،‬ﻭﺍﻟﺮﺏ‬
‫ﺗﻌﺎﱃ ﺟﻌﻠﻪ ﳐﺼﻮﺻﺎ ﺑﻨﻌﻤﺔ ﺧﺎﺻﺔ ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺍﻟﻠﻌﻨﺔ‪:‬‬
‫ﻫﻮ ﺍﻟﻄﺮﺩ‪ ،‬ﻓﺈﺫﺍ ﻧﻘﺾ ﺍﳌﻴﺜﺎﻕ ﺍﺳﺘﺤﻖ ﺍﻟﻠﻌﻨﺔ‪.‬‬
‫ﻭﲨﻠﺔ ﺍﻟﻜﻼﻡ ﺃﻥ ﻟﻠﺴﻴﺌﺎﺕ ﻛﻠﻬﺎ ﻣﻨﺎﺳﺒﺎﺕ ﲟﺎ ﳚﻠﺒﻬﺎ ﻣﻦ ﺍﳌﻌﺎﺻﻲ‪،‬‬
‫ﻣﻨﺎﺳﺒﺔ ﺣﻘﻴﻘﻴﺔ ﺻﺎﺩﻗﺔ‪ ،‬ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﺭﺑﻨﺎ ﻣﻨﻬﺎ‪...... .‬‬

‫ﺍﻵﻳﺎﺕ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎ‬

‫ﺗﺬﻛﺮﺓ‪:‬‬
‫ﺤﻴ‪‬ﺎ ‪‬ﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ﴾‪٥٥‬‬ ‫ﻱ ﻓ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﻚ ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹺﺇﻻﱠ ‪‬ﺧ ‪‬ﺰ ‪‬‬ ‫)‪﴿ (١‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺟﺰ‪‬ﺍﺀ ﻣ‪‬ﻦ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻞﹸ ﹶﺫ‪‬ﻟ ‪‬‬
‫ﻚ ﹺﺑﹶﺄﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳﻚ‪ ‬ﻣ ‪‬ﻐ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻧ ‪‬ﻌ ‪‬ﻤ ﹰﺔ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻤﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ﹴﻡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻐ‪‬ﻴﺮ‪‬ﻭﹾﺍ ﻣ‪‬ﺎ‬
‫)‪ ﴿ (٢‬ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺴ ﹺﻬ ‪‬ﻢ﴾‪ ٥٦‬ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐﻴ‪ ‬ﺮ ﻣ‪‬ﺎ ﹺﺑ ﹶﻘ ‪‬ﻮ ﹴﻡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻐ‪‬ﻴﺮ‪‬ﻭﹾﺍ‬ ‫ﹺﺑﺄﹶﻧﻔﹸ ِ‬
‫ﺴ ﹺﻬ ‪‬ﻢ﴾‪ ٥٧‬ﻭﻫﺬﺍ ﺍﻋﻢ ﻳﺸﻤﻞ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﲝﺴﺐ ﺍﻟﻠﻔﻆ‪.‬‬ ‫ﻣ‪‬ﺎ ﹺﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬
‫ﺲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ‪‬ﺌ ‪‬ﺬ ‪‬ﻟﻠﱠﻪ﴾‪٥٨‬‬ ‫ﺲ ﱢﻟ‪‬ﻨ ﹾﻔ ﹴ‬
‫)‪﴿ (٣‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻤ‪‬ﻠﻚ‪ ‬ﻧ ﹾﻔ ‪‬‬

‫‪ 54‬ﺍﳌﺎﺋﺪﺓ ‪١٣ :٥‬‬

‫‪ 55‬ﺍﻟﺒﻘﺮﺓ‪٨٥ :٢‬‬
‫‪ 56‬ﺍﻷﻧﻔﺎﻝ ‪٥٣ :٨‬‬
‫‪ 57‬ﺍﻟﺮﻋﺪ ‪١١ :١٣‬‬
‫‪ 58‬ﺍﻹﻧﻔﻄﺎﺭ ‪١٩ :٨٢‬‬
‫‪٤١‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﲔ‪ .‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ﴾‪٥٩‬‬ ‫ﲔ‪ .‬ﻛﺮ‪‬ﺍﻣ‪‬ﺎ ﻛﹶﺎ‪‬ﺗﹺﺒ ‪‬‬ ‫)‪ ﴿ (٤‬ﻭﹺﺇﻥﱠ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻟﺤ‪‬ﺎ‪‬ﻓ ‪‬ﻈ ‪‬‬
‫ﲔ﴾‪- -- -- -- -- -- ٦٠‬‬ ‫)‪ ﴿ (٥‬ﻭﹸﺃ ‪‬ﻣﻠ‪‬ﻲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹺﺇﻥﱠ ﹶﻛ‪‬ﻴﺪ‪‬ﻱ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫*************‬
‫ﺗﺼﺮﻑ ﺍﳌﻠﻜﻮﺕ ﺑﺎﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﺍﻟﺒﺎﻃﻦ ﻭﺑﺎﻟﻌﻜﺲ‬
‫)ﻣﺎ ﺟﻌﻞ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﺎﻭﻳﺔ(‬
‫)‪ (١٩‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹺﺇﺫﹶﺍ ﹶﻟﻘ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ‪‬ﻓﹶﺌ ﹰﺔ ﻓﹶﺎﹾﺛ‪‬ﺒﺘ‪‬ﻮﺍ ْ]ﺃﻱ ﺍﺻﱪﻭ[‬
‫ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻛ‪‬ﺜﲑ‪‬ﺍ ﻟﱠ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔﹶﻠﺤ‪‬ﻮ ﹶﻥ‪ .‬ﻭﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﻭ ﹶﻻ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯﻋ‪‬ﻮﹾﺍ‬
‫ﺻﹺﺒﺮ‪‬ﻭﹾﺍ ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎﹺﺑﺮﹺﻳ ‪‬ﻦ﴾‪ ٦١‬ﻓﻌﻠﻖ‬ ‫ﺐ ﹺﺭﳛ‪‬ﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬‬ ‫ﺸﻠﹸﻮﹾﺍ ‪‬ﻭ‪‬ﺗ ﹾﺬ ‪‬ﻫ ‪‬‬‫ﹶﻓ‪‬ﺘ ﹾﻔ ‪‬‬
‫ﺍﻟﻔﻼﺡ ﺑﺎﻟﺼﱪ ﻭﺫﻛﺮ ﺍﷲ ﻛﺜﲑﺍ‪ .‬ﻭﻧﻈﲑﻩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ‬
‫ﻼ ‪‬ﺓ ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎﹺﺑﺮﹺﻳ ‪‬ﻦ﴾‪ ٦٢‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬ ‫ﺼﹶ‬ ‫ﺼ‪‬ﺒ ﹺﺮ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﻴﻨ‪‬ﻮﹾﺍ ﺑﹺﺎﻟ ‪‬‬
‫ﺼﹺﺒﺮ‪‬ﻭﹾﺍ ‪‬ﻭ‪‬ﺗ‪‬ﺘﻘﹸﻮﹾﺍ ‪‬ﻭ‪‬ﻳ ﹾﺄﺗ‪‬ﻮﻛﹸﻢ ﻣ‪‬ﻦ ﹶﻓ ‪‬ﻮ ﹺﺭ ‪‬ﻫ ‪‬ﻢ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﰲ ﺍﻟﺼﱪ‪﴿ :‬ﺑﻠﹶﻰ ﺇﹺﻥ ‪‬ﺗ ‪‬‬
‫ﲔ﴾‪ ٦٣‬ﻭﻣﺜﻞ ﺫﻟﻚ‬ ‫ﺴ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﻑ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﻶ‪‬ﺋ ﹶﻜ ‪‬ﺔ ﻣ‪ ‬‬ ‫ﺴ ‪‬ﺔ ﺁﻻ ‪‬‬ ‫ﺨ ‪‬ﻤ ‪‬‬‫‪‬ﻳ ‪‬ﻤ ‪‬ﺪ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﺭ‪‬ﺑﻜﹸﻢ ﹺﺑ ‪‬‬
‫ﻀﺮ‪ ‬ﹸﻛ ‪‬ﻢ ﹶﻛ‪‬ﻴ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹺﺇﻥﱠ ﺍﻟﹼﻠ ‪‬ﻪ ﹺﺑﻤ‪‬ﺎ‬‫ﺼﹺﺒﺮ‪‬ﻭﹾﺍ ‪‬ﻭ‪‬ﺗ‪‬ﺘﻘﹸﻮﹾﺍ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿:‬ﻭﺇﹺﻥ ‪‬ﺗ ‪‬‬
‫ﻂ﴾‪٦٤‬‬ ‫‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﻣﺤ‪‬ﻴ ﹲ‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﻠﻖ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﺘﻮﻛﻞ ﻣﻦ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻐﲑﺓ ﻣﻦ ﺍﻟﺮﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺪ‬
‫ﺇﺫﺍ ﺗﻮﻛﻞ ﻋﻠﻰ ﺭﺑﻪ ﻭﺗﱪﺀ ﻣﻦ ﺣﻮﻟﻪ‪ .‬ﻧﺼﺮﻩ ﺍﻟﺮﺏ ﻭﺃﻳﺪﻩ ﺑﺮﻭﺡ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ‬

‫‪ 59‬ﺍﻹﻧﻔﻄﺎﺭ ‪١٢ -١٠ :٨٢‬‬

‫‪ 60‬ﺍﻟﻘﻠﻢ ‪٤٥ :٦٨‬‬
‫‪ 61‬ﺍﻷﻧﻔﺎﻝ‪٤٦ -٤٥ :٨‬‬
‫‪ 62‬ﺍﻟﺒﻘﺮﺓ‪١٥٣ :٢‬‬
‫‪ 63‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪١٢٥ :٣‬‬
‫‪ 64‬ﺁﻝ ﻋﻤﺮﺍﻥ‪١٢٠ :٣‬‬
‫‪٤٢‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺸ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ‬‫ﺱ ﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﹾﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺧ ‪‬‬ ‫ﺱ ﹺﺇﻥﱠ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿:‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴ‪‬ﺒﻨ‪‬ﺎ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻭﹺﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻮﻛ‪‬ﻴ ﹸﻞ‪ .‬ﻓﹶﺎﻧ ﹶﻘﹶﻠﺒ‪‬ﻮﹾﺍ‬
‫ﹶﻓﺰ‪‬ﺍ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ]ﺫﻟﻚ ﺍﻟﻘﻮﻝ[ ﹺﺇﳝ‪‬ﺎﻧﹰﺎ ‪‬ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ‪‬ﺣ ‪‬‬
‫ﺿﻮ‪‬ﺍ ﹶﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍﻟﻠﹼ ‪‬ﻪ ﺫﹸﻭ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ﻮ ٌﺀ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﹾﺍ ﹺﺭ ‪‬‬ ‫ﺴ‪‬‬ ‫ﻀ ﹴﻞ ﱠﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﹺﺑﹺﻨ ‪‬ﻌ ‪‬ﻤ ‪‬ﺔ ‪‬ﻣ ‪‬ﻦ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭﹶﻓ ‪‬‬
‫ﻼ ‪‬ﺗﺨ‪‬ﺎﻓﹸﻮﻫ‪ ‬ﻢ ‪‬ﻭﺧ‪‬ﺎﻓﹸﻮ ‪‬ﻥ‬ ‫ﻑ ﹶﺃ ‪‬ﻭ‪‬ﻟﻴ‪‬ﺎﺀﻩ‪ ‬ﹶﻓ ﹶ‬‫ﺨﻮ‪ ‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ‪‬ﻳ ‪‬‬ ‫ﻀ ﹴﻞ ‪‬ﻋﻈ‪‬ﻴ ﹴﻢ‪ .‬ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺫ‪‬ﻟﻜﹸﻢ‪ ‬ﺍﻟ ‪‬‬ ‫ﹶﻓ ‪‬‬
‫ﲔ﴾‪ ٦٦‬ﺃﻱ ﻣﺘﻮﻛﻠﲔ‬ ‫ﲔ﴾‪ ٦٥‬ﻓﻘﻮﻟﻪ‪﴿ :‬ﺇﹺﻥ ﻛﹸﻨﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬ ‫ﺇﹺﻥ ﻛﹸﻨﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬
‫ﺑﺪﻻﻟﺔ ﺍﻟﺘﻀﻤﻦ ﻭﺍﻻﻟﺘﺰﺍﻡ ‪-- -- -- -- -- --‬‬
‫ﺗﺬﻛﺮﺓ‪) :‬ﺍﻟﺼﻠﻮﺓ(‬
‫ﰲ ﺯﻣﺎﻥ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻔﺘﻨﺔ ﺃﻣﺮ ﺑﻜﺜﺮﺓ ﺍﻟﺼﻠﻮﺓ ﻭﺍﻟﺼﱪ ﻛﻤﺎ ﺃﻣﺮ ﻣﻮﺳﻰ‪.‬‬
‫ﻼ ‪‬ﺓ﴾‪ ٦٧‬ﻫﻜﺬﺍ ﻗﺎﻝ‪﴿ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ‬ ‫ﺼﹶ‬ ‫ﺼ‪‬ﺒ ﹺﺮ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻭﻗﺎﻝ ﺻﺮﳛﺎ‪﴿ :‬ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﻴﻨ‪‬ﻮﹾﺍ ﺑﹺﺎﻟ ‪‬‬
‫ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹺﺇﺫﹶﺍ ﹶﻟﻘ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ‪‬ﻓﹶﺌ ﹰﺔ ﻓﹶﺎﹾﺛ‪‬ﺒﺘ‪‬ﻮﺍ ْﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻛ‪‬ﺜﲑ‪‬ﺍ ﻟﱠ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹾﻔﹶﻠﺤ‪‬ﻮ ﹶﻥ‪.‬‬
‫ﺻﹺﺒﺮ‪‬ﻭﹾﺍ ﹺﺇﻥﱠ‬ ‫ﺐ ﹺﺭﳛ‪‬ﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬‬ ‫ﺸﻠﹸﻮﹾﺍ ‪‬ﻭ‪‬ﺗ ﹾﺬ ‪‬ﻫ ‪‬‬‫‪‬ﻭﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﻭ ﹶﻻ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯﻋ‪‬ﻮﹾﺍ ﹶﻓ‪‬ﺘ ﹾﻔ ‪‬‬
‫ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎﹺﺑﺮﹺﻳ ‪‬ﻦ﴾‪ ٦٨‬ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﺮﺍﺑﻄﺔ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺼﱪ ﻭﺍﻟﺘﻘﻮﻯ‪،‬‬
‫ﻭﺃﻳﻀﺎ ﻫﻲ ﻣﻦ ﺍﻟﺼﱪ‪ ،‬ﻓﺎﻟﺼﱪ ﺃﲨﻊ‪ .‬ﻭﻛﺬﻟﻚ ﺟﺎﺀ ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ ‪-----------‬‬
‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻣﺔ ﻣﻀﻄﻬﺪﺓ‪ ،‬ﻓﻠﻬﺎ ﺃﻥ ﺗﻔﺰﻉ ﺇﱃ ﺍﻟﺼﱪ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻛﻤﺎ ﺃﻣﺮ‬
‫ﻣﻮﺳﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻗﻮﻣﻪ ﻭﻛﻤﺎ ﺃﻣﺮﻧﺎ ﰲ ﺃﻭﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻛﺎﻥ‬

‫‪ 65‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪١٧٥ -١٧٣ :٣‬‬

‫‪ 66‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪١٧٥ :٣‬‬
‫‪ 67‬ﺍﻟﺒﻘﺮﺓ ‪١٥٣ :٢‬‬
‫‪ 68‬ﺍﻷﻧﻔﺎﻝ‪٤٦ -٤٥ :٨‬‬
‫‪٤٣‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻋﻴﺴﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻛﻠﻪ ﺍﻟﺼﱪ ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺁﺧﺮ ﻭﻗﺘﻪ‪.‬‬
‫‪......‬‬
‫)ﺍﻟﺼﱪ(‬ ‫ﺗﺬﻛﺮﺓ‪:‬‬
‫)‪ (١‬ﳌﺎ ﻛﺎﻥ ﳎﺎﺭﻱ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﻫﻲ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺍﻟﺪﻗﻴﻖ‬
‫ﺍﻟﻮﺳﻴﻊ‪ ،‬ﻭﻋﻘﻮﻟﻨﺎ ﻛﺜﲑﺍ ﻣﺎ ﲢﺼﺮ ﺩﻭ‪‬ﺎ‪ ،‬ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺎ ﻳﺮﻯ‬
‫ﺣﺴﺐ ﻋﻘﻮﻟﻨﺎ ﺧﻼﻓﺎ ﻟﻠﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ‪ .‬ﻛﻤﺎ ﺭﺃﻳﺖ ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ ‪-‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻣﻊ ﺻﺎﺣﺒﻪ ﺍﻟﺬﻱ ﱂ ﻳﺴﺘﻄﻊ ﻣﻌﻪ ﺻﱪﺍ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺼﱪ‬
‫ﺍﻟﻌﻘﻠﻲ ﻣﺒﲏ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺍﻟﻜﻠﻲ ﺑﻌﺪﻝ ﺍﻟﺮﺏ ﺗﻌﺎﱃ‪ ،‬ﻓﺎﻹﳝﺎﻥ ﺑﻌﺪﻝ ﺍﻟﺮﺏ‬
‫ﺗﻌﺎﱃ ﻓﺎﻹﳝﺎﻥ ﺑﻌﺪﻝ ﺍﻟﺮﺏ ﻭﺭﲪﺘﻪ ﻭﺣﻜﻤﺘﻪ ﺃﺻﻞ ﻛﻠﻲ ﻋﻘﻠﻲ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﺑﻨﺎﺀ ﺍﻟﺼﱪ ﺍﻟﻌﻘﻠﻲ‪ .‬ﻭﺍﳉﺰﺋﻲ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ﺑﺎﻟﻜﻠﻲ‪.‬‬
‫)‪ (٢‬ﻭﻛﻤﺎ ﳚﺮﻱ ﻫﺬﺍ ﺍﻷﺻﻞ ﰲ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻓﻜﺬﻟﻚ ﳚﺮﻱ ﰲ ﺍﻟﺸﺮﺍﺋﻊ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺸﺮﺍﺋﻊ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻣﺼﺎﳊﻨﺎ‪ ،‬ﻓﻠﻢ ﳚﻌﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻴﺪﺓ ﻋﻦ‬
‫ﺃﻓﻬﺎﻣﻨﺎ‪ ،‬ﻭﻗﺪ ﺑﻴﻨﻬﺎ ﻛﺜﲑﺍ ﻭﻟﻮ ﺑﻌﺾ ﺍﳉﺎﻧﺐ ﻣﻦ ﺍﳊﻜﻤﺔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻣﺎ‬
‫ﺧﻔﻲ ﻋﻠﻴﻨﺎ ﳓﻮﻟﻪ ﺇﱃ ﻋﻠﻢ ﺍﻟﺮﺏ ﺗﻌﺎﱃ‪ ،‬ﻭﻧﺆﻣﻦ ﺑﺄ‪‬ﺎ ﻛﻠﻬﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ‬
‫ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ‪.‬‬
‫ﻭﻗﺪ ﺯﻟﺖ ﻗﺪﻡ ﺍﻷﺷﺎﻋﺮﺓ ﰲ ﺃﻣﻮﺭ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺸﺮﺍﺋﻊ ﻛﻠﺘﻴﻬﻤﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺑﺄﻥ‬
‫ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻻ ﻳﺮﺍﻋﻲ ﺍﳌﺼﺎﱀ ﻭﺍﳊﻜﻤﺔ ﺑﻞ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ‪ .‬ﻧﻌﻢ‪ ،‬ﺃﻧﻪ‬
‫ﺗﻌﺎﱃ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﺸﺎﺀ ﺇﻻ ﺍﻟﺮﲪﺔ ﻭﺍﳌﺼﺎﱀ ﻟﻌﺒﺎﺩﻩ‪- -- .‬‬
‫)ﺇﻋﻼﻥ ﺍﳊﺮﺏ ﻭﺍﳍﺠﺮﺓ(‬ ‫ﺗﺬﻛﺮﺓ‪:‬‬
‫ﻟﻴﺲ ﻟﻠﻨﱯ ﺇﻻ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﺣﱴ ﻳﻴﺌﺲ ﻣﻦ ﻗﻮﻣﻪ ﻓﺤﻴﻨﺌﺬ‪ :‬ﺇﻣﺎ ﻳﻬﺠﺮ‬
‫‪٤٤‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺩﺍﺭ ﻗﻮﻡ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﰒ ﻳﺄﺗﻴﻪ ﻏﺎﻟﺒﹰﺎ‪ .‬ﻛﻤﺎ ﺟﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪-‬‬
‫ﺣﲔ ﺃﻏﺎﺭ ﻗﻮﻣﻪ ﻋﻠﻰ ﺍﺑﻦ ﺃﺧﻴﻪ ﻟﻮﻁ‪ ،‬ﻓﻬﺰﻣﻬﻢ‪ .‬ﻭﻛﻤﺎ ﺟﺎﺀ ﳏﻤﺪ ‪-‬ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺣﲔ ﻓﺘﺢ ﻣﻜﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﱯ ﻻ ﻳﻘﻴﻢ ﺑﺒﻠﺪﺓ ﺗﺮﻛﻬﺎ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﱂ ﻳﻘﻢ ﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺇﻻ ﺑﺪﺍﺭ ﻫﺠﺮﺗﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻭﻗﻊ‬
‫ﻟﻨﺒﻴﻨﺎ ﳏﻤﺪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺇﻣﺎ ﻳﻬﺠﺮ ﻣﻦ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻓﻴﻌﺬﺑﻮﻥ‪ .‬ﻛﻤﺎ ﻭﻗﻊ ﺑﻘﻮﻡ ﻟﻮﻁ‪ ،‬ﻭﻧﻮﺡ‪،‬‬
‫ﻭﻭﻫﻮﺩ‪ ،‬ﻭﺻﺎﱀ‪ ،‬ﻭﺷﻌﻴﺐ‪ ،‬ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻠﻮﺍﺕ‪.‬‬
‫ﰒ ﻻ ﻳﻬﺠﺮ ﺍﻟﺮﺳﻮﻝ ﺇﻻ ﻭﻗﺪ ﺃﻋﻠﻦ ﺑﺎﳊﺮﺏ ﻭﻗﻄﻊ ﺣﺒﻠﻪ ﻋﻦ ﺣﺒﻠﻬﻢ‪.‬‬
‫ﻛﻤﺎ ﺗﺮﻯ ﰲ ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻓﻘﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ‪﴿ :‬ﹺﺇﻧ‪‬ﺎ‬
‫‪‬ﺑﺮ‪‬ﺍﺀ ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ‪‬ﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻛ ﹶﻔ ‪‬ﺮﻧ‪‬ﺎ ﹺﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺑﺪ‪‬ﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﻜﹸﻢ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻭﺓﹸ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﻀ‪‬ﺎﺀ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ﺗ‪ ‬ﺆ ‪‬ﻣﻨ‪‬ﻮﺍ ﺑﹺﺎﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ﹺﺇﻟﱠﺎ ﹶﻗ ‪‬ﻮ ﹶﻝ ﹺﺇ‪‬ﺑﺮ‪‬ﺍﻫ‪‬ﻴ ‪‬ﻢ ‪‬ﻟﹶﺄﺑﹺﻴ ‪‬ﻪ‬
‫ﻚ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠﻨ‪‬ﺎ‬ ‫ﻚ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻠﱠ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ‪‬ﻠﻚ‪ ‬ﹶﻟ ‪‬‬ ‫ﹶﻟﹶﺄ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮﻥﱠ ﹶﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ ﱢﻟﱠﻠﺬ‪‬ﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﻭ‪‬ﺍ ﹾﻏ ‪‬ﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ‬
‫ﺼﲑ‪ .‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬‬‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﻚ ﹶﺃ‪‬ﻧ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻭﹺﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻭﹺﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺤﻜ‪‬ﻴ ‪‬ﻢ﴾‪ ٦٩‬ﻓﺘﺄﻣﻞ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻭﻛﻠﻤﺎ‪‬ﺎ ﻓﺈﻥ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺃﹶﻧ ‪‬‬ ‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹺﺇ‪‬ﻧ ‪‬‬
‫ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮ ﻟﻴﺲ ﺇﻻ ﻭﺟﻴﺰﺍ ﻭﻟﻜﻦ ﻓﻴﻪ ﺑﻌﺾ ﻫﺬﻩ‬
‫ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﺍﻟﻘﺎﺭﺉ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ﻓﻼ ﺗﻈﻬﺮ ﻟﻪ ﻗﻮ‪‬ﺎ ﻣﺜﻼ ﻗﻮﳍﻢ‪﴿ :‬ﹺﺇﻧ‪‬ﺎ‬
‫‪‬ﺑﺮ‪‬ﺍ ُﺀ ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ‪‬ﻥ ﺍﻟﱠﻠ ‪‬ﻪ﴾‪ ٧٠‬ﺃﺑﻠﻎ‪ .‬ﻗﻮﻝ ﺍﻟﻌﺪﺍﻭﺓ ﻣﻊ ﺃﺩﺏ‬
‫ﻳﻠﺰﻡ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻓﺈﻥ ﺇﻇﻬﺎﺭ ﺍﻟﻐﻀﺐ ﻣﻨﻬﻢ ﻟﻴﺲ ﻛﻤﺎ ﺗﺮﻯ ﰲ ﺍﻟﻌﺎﻣﺔ‪.‬‬

‫‪ 69‬ﺍﳌﻤﺘﺤﻨﺔ ‪٥ -٤ :٦٠‬‬
‫‪ 70‬ﺍﳌﻤﺘﺤﻨﺔ ‪٤ :٦٠‬‬
‫‪٤٥‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﻭﺑﻼﻏﺔ ﻫﺬﺍ ﻣﺬﻛﻮﺭﺓ ﰲ ﺑﺎ‪‬ﺎ‪ .‬ﻭﻫﻬﻨﺎ ﺍﳌﺮﺍﺩ ﺍﻟﺘﻔﺎﺗﻚ ﺇﱃ ﻛﻠﻤﺎﺕ‬
‫ﺍﳊﺮﺏ‪ .‬ﻓﻘﺎﻝ‪ ﴿ :‬ﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﹺﺇ‪‬ﺑﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻟﹶﺄﺑﹺﻴ ‪‬ﻪ ‪‬ﻭﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ ﹺﺇ‪‬ﻧﻨﹺﻲ ‪‬ﺑﺮ‪‬ﺍﺀ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ‪.‬‬
‫ﹺﺇﻟﱠﺎ ﺍﱠﻟﺬ‪‬ﻱ ﹶﻓ ﹶﻄ ‪‬ﺮﻧﹺﻲ ﹶﻓﹺﺈ‪‬ﻧﻪ‪ ‬ﺳ‪‬ﻴ ‪‬ﻬﺪ‪‬ﻳ ﹺﻦ‪ .‬ﻭ ‪‬ﺟ ‪‬ﻌﹶﻠﻬ‪‬ﺎ ﹶﻛ‪‬ﻠ ‪‬ﻤ ﹰﺔ ﺑ‪‬ﺎ‪‬ﻗ‪‬ﻴ ﹰﺔ ﻓ‪‬ﻲ ‪‬ﻋ ‪‬ﻘﹺﺒ ‪‬ﻪ ﹶﻟ ‪‬ﻌﻠﱠﻬ‪ ‬ﻢ‬
‫‪‬ﻳ ‪‬ﺮ ﹺﺟﻌ‪‬ﻮ ﹶﻥ﴾‪ ٧١‬ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﰲ ﺫﻛﺮ ﻣﻬﺎﺟﺮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻌﺪ ﺃﻥ ﻗﺎﻟﻮﺍ‬
‫ﻁ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﹺﺇﻧ‪‬ﻲ ‪‬ﻣﻬ‪‬ﺎ ﹺﺟ ‪‬ﺮ‬ ‫﴿ﺍ ﹾﻗ‪‬ﺘﻠﹸﻮ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﺮﻗﹸﻮ ‪‬ﻩ﴾‪ ٧٢‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ‪﴿ :‬ﻓﹶﺂ ‪‬ﻣ ‪‬ﻦ ﹶﻟﻪ‪ ‬ﻟﹸﻮ ﹲ‬
‫ﺤﻜ‪‬ﻴ ‪‬ﻢ﴾‪ ٧٣‬ﻭﻫﻜﺬﺍ ﺃﻋﻠﻦ ﳏﻤﺪ ﺑﺴﻮﺭﺓ ﻗﻞ "ﻳﺎ‬ ‫ﹺﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ ﹺﺇﻧ‪ ‬ﻪ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰﹺﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ"‪.‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﺬﺏ ﺍﻟﻘﻮﻡ ﺍﳌﻬﺠﻮﺭ ﺃﻭ ﻳﺆﻣﻨﻮﺍ‪ ،‬ﻓﻜﺬﻟﻚ ﻭﻋﺪ ﺍﷲ‬
‫ﺍﻟﻨﺼﺮ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻟﻔﻮﺯ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﻟﻠﻨﱯ ﺃﻥ ﻳﺼﱪ‬
‫ﻭﻳﻘﺎﺳﻰ ﺍﻟﺸﺪﺍﺋﺪ ﻗﺒﻞ ﺍﳍﺠﺮﺓ‪ ،‬ﻓﻜﺬﻟﻚ ﻟﻠﻤﺆﻣﻨﲔ ﺃﻥ ﻳﺼﱪﻭﺍ ﻓﻴﺴﺘﺤﻘﻮﺍ‬
‫ﻭﻋﺪ ﺍﻟﻨﺼﺮ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﻧﻘﻮﻝ ﺁﻳﺎﺕ‪:‬‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪﴿ :‬ﻭ‪‬ﺍﱠﻟﺬ‪‬ﻳ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﺟﺮ‪‬ﻭﹾﺍ ﻓ‪‬ﻲ ﺍﻟﹼﻠ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﹸﻇ‪‬ﻠﻤ‪‬ﻮﹾﺍ ﹶﻟﻨ‪‬ﺒ ‪‬ﻮﹶﺋ‪‬ﻨﻬ‪ ‬ﻢ‬
‫ﺴ‪‬ﻨ ﹰﺔ ‪‬ﻭﹶﻟﹶﺄ ‪‬ﺟﺮ‪ ‬ﺍﻵ ‪‬ﺧ ‪‬ﺮ ‪‬ﺓ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾‪ ٧٤‬ﻭﻓﻴﻬﺎ‪:‬‬ ‫ﻓ‪‬ﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﹾﺍ ﹺﺇﻥﱠ‬ ‫ﻚ ‪‬ﻟﱠﻠﺬ‪‬ﻳ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﺟﺮ‪‬ﻭﹾﺍ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﹸﻓ‪‬ﺘﻨ‪‬ﻮﹾﺍ ﹸﺛﻢ‪ ‬ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﹾﺍ ‪‬ﻭ ‪‬‬ ‫﴿ﹸﺛﻢ‪ ‬ﹺﺇﻥﱠ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﺎ ﹶﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣ‪‬ﻴ ‪‬ﻢ﴾‪ ٧٥‬ﻭﰲ ﺳﻮﺭﺓ ﺍﳊﺞ‪﴿ :‬ﺃﹸ ‪‬ﺫ ﹶﻥ ‪‬ﻟﱠﻠﺬ‪‬ﻳ ‪‬ﻦ‬ ‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺼ ﹺﺮ ‪‬ﻫ ‪‬ﻢ ﹶﻟ ﹶﻘﺪ‪‬ﻳ ‪‬ﺮ﴾‪ ٧٦‬ﻭﻓﻴﻬﺎ‪:‬‬ ‫ﻳ‪‬ﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ﹺﺑﹶﺄ‪‬ﻧﻬ‪ ‬ﻢ ﻇﹸ‪‬ﻠﻤ‪‬ﻮﺍ ‪‬ﻭﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬‬

‫‪ 71‬ﺍﻟﺰﺧﺮﻑ ‪٢٨ -٢٦ :٤٣‬‬

‫‪ 72‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪٢٤ :٢٩‬‬
‫‪ 73‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪٢٦ :٢٩‬‬
‫‪ 74‬ﺍﻟﻨﺤﻞ ‪٤١ :١٦‬‬
‫‪ 75‬ﺍﻟﻨﺤﻞ ‪١١٠ :١٦‬‬
‫‪ 76‬ﺍﳊﺞ ‪٣٩ :٢٢‬‬
‫‪٤٦‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫﴿ﻭ‪‬ﺍﻟﱠ ‪‬ﺬﻳ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﺟﺮ‪‬ﻭﺍ ﻓ‪‬ﻲ ‪‬ﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ‪‬ﻪ ﹸﺛﻢ‪ ‬ﻗﹸ‪‬ﺘﻠﹸﻮﺍ ﹶﺃ ‪‬ﻭ ﻣ‪‬ﺎﺗ‪‬ﻮﺍ ﹶﻟ‪‬ﻴ ‪‬ﺮﺯ‪‬ﹶﻗﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﹺﺭ ‪‬ﺯﻗﹰﺎ‬
‫ﺿ ‪‬ﻮ‪‬ﻧﻪ‪ ‬ﻭﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ‬ ‫ﲔ‪ .‬ﹶﻟ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﹶﻠ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﺪ ‪‬ﺧﻠﹰﺎ ‪‬ﻳ ‪‬ﺮ ‪‬‬
‫ﺴﻨ‪‬ﺎ ‪‬ﻭﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟﻬ‪ ‬ﻮ ‪‬ﺧ‪‬ﻴﺮ‪ ‬ﺍﻟﺮ‪‬ﺍ ﹺﺯ‪‬ﻗ ‪‬‬ ‫‪‬ﺣ ‪‬‬
‫ﺼ ‪‬ﺮﻧ‪ ‬ﻪ‬
‫ﺐ ﹺﺑ ‪‬ﻪ ﹸﺛﻢ‪ ‬ﺑ‪ ‬ﻐ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻪ ﹶﻟﻴ‪‬ﻨ ‪‬‬
‫ﺐ ﹺﺑ ‪‬ﻤﹾﺜ ﹺﻞ ﻣ‪‬ﺎ ﻋ‪‬ﻮ‪‬ﻗ ‪‬‬‫ﻚ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻋ‪‬ﺎﹶﻗ ‪‬‬ ‫ﹶﻟ ‪‬ﻌﻠ‪‬ﻴ ‪‬ﻢ ‪‬ﺣﻠ‪‬ﻴ ‪‬ﻢ‪ .‬ﹶﺫ‪‬ﻟ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ﹶﻟ ‪‬ﻌﻔﹸﻮ‪ ‬ﹶﻏﻔﹸﻮ ‪‬ﺭ﴾‪.٧٧‬‬
‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﰲ ﺍﻟﺴﻴﺎﺳﻴﺎﺕ )ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ(‬
‫)‪ (١‬ﺍﻹﺷﺘﺮﺍﻛﻴﺔ ﺣﺴﻨﻬﺎ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ‪ ،‬ﻣﺜﻼ ﻻﺋﻲ ﻛﺮﻛﺲ ﻣﻔﻨﻦ‬
‫ﺍﺳﺒﺎﺭﻃﻪ ﻭﻓﻼﻃﻦ‪ ،‬ﻭﻭﺿﻌﻬﺎ ﻋﻠﻰ ﺃﻣﺔ ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﺒﻖ ﻻﺧﺘﻼﻑ‬
‫ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ‪ ،‬ﻭﻫﻲ ﺍﻵﻥ ﺃﻳﻀﺎ ﻳﺪﻋﻮﺍ ﺇﻟﻴﻬﺎ ﺑﻌﺾ ﺍﻟﺪﻋﺎﺓ ﻭﻳﺘﺎﻫﻠﻚ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﻌﺎﻣﺔ‪ .‬ﻭﻟﻜﻨﻬﺎ ﳑﻘﻮﺗﺔ ﻋﻨﺪ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻷﻏﻨﻴﺎﺀ‪ ،‬ﻓﺼﺎﺭﺕ ﻣﺜﺎﺭﺍ ﻟﻠﺘﺨﺎﺋﻒ‬
‫ﻭﺍﻟﺘﺸﺎﻛﺲ ﰲ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﺷﺮﺃﺏ ﻣﻨﻬﺎ ﻓﺘﻨﺔ ﻻ ﺗﻜﺎﺩ ﺗﻄﻔﺄ ﻧﻄﺎﻫﺎ‪ .‬ﻗﺎﻝ‬
‫ﺸ‪‬ﺘﻬ‪ ‬ﻢ ﻓ‪‬ﻲ‬ ‫ﺴ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣﻌ‪‬ﻴ ‪‬‬ ‫ﺤﻦ‪ ‬ﹶﻗ ‪‬‬‫ﻚ ‪‬ﻧ ‪‬‬ ‫ﺴﻤ‪‬ﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹶﺔ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ﹾﻘ ِ‬
‫ﻀﻬ‪‬ﻢ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ‬ ‫ﺨ ﹶﺬ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺕ ‪‬ﻟ‪‬ﻴ‪‬ﺘ ‪‬‬
‫ﺾ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ‪‬‬ ‫ﻕ ‪‬ﺑ ‪‬ﻌ ﹴ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻮ ‪‬‬‫ﺤﻴ‪‬ﺎ ‪‬ﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ﴾‪٧٨‬‬ ‫ﻚ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺨ ﹺﺮﻳ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺖ‪ ‬ﺭ‪‬ﺑ ‪‬‬ ‫‪‬ﺳ ‪‬‬
‫)‪ (٢‬ﺍﻟﻔﻮﺿﻰ ﻛﺎﻧﺖ ﳑﻘﻮﺗﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻭﻳﻌﺪﻭ‪‬ﺎ ﻣﻦ ﺃﻣﺎﺭﺓ ﺍﳊﻤﻖ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﻵﻥ ﻗﺎﻣﺖ ﳍﺎ ﺍﻟﺪﻋﺎﺓ ﰲ ﺍﳌﻐﺮﺏ ﻭﺍﺳﺘﻐﻮﻭﻫﺎ ‪‬ﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻫﻲ‬
‫ﻛﺎﺧﺘﻬﺎ ﻣﺜﺎﺭ ﻟﻠﻔﱳ ﻭﻫﺪﻡ ﻟﻠﻨﻈﺎﻡ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ‬
‫‪‬ﻭﹶﺃﻃ‪‬ﻴﻌ‪‬ﻮﹾﺍ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ‪‬ﻭﹸﺃ ‪‬ﻭﻟ‪‬ﻲ ﺍ َﻷ ‪‬ﻣ ﹺﺮ ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ﴾‪ ٧٩‬ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻫ‪ ‬ﻢ‬

‫‪ 77‬ﺍﳊﺞ ‪٦٠ -٥٨ :٢٢‬‬

‫‪ 78‬ﺍﻟﺰﺧﺮﻑ ‪٣٢ :٤٣‬‬
‫‪ 79‬ﺍﻟﻨﺴﺎﺀ ‪٥٩ :٤‬‬
‫‪٤٧‬‬ ‫ﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‬
‫ﺷ‪‬ﻮﺭ‪‬ﻯ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ﴾‪٨٠‬‬
‫ﻣﻦ ﺇﻓﺎﺩﺍﺗﻪ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺍﳌﺴﺎﻭﺍﺓ ﺧﻼﻑ ﺍﳊﻜﻢ‬
‫)‪ (١‬ﺇﺫﺍ ﻛﺎﻥ ﻧﻈﺎﻡ ﺣﻜﻢ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺗﺎﺑﻊ ﻭﻣﺘﺒﻮﻉ‪ .‬ﻭﺇﻥ ﺗﺴﺎﻭﻳﺎ ﻓﻼ ﺑﺪ‬
‫ﺃﻥ ﻳﻜﻮﻧﺎ ﺗﺎﺑﻌﲔ ﳌﻦ ﻫﻮ ﺃﻋﻠﻰ ﻣﻨﻬﻤﺎ‪ .‬ﻭﺫﻟﻚ ﺑﺎﻟﻘﺴﻢ ﻭﺍﻟﻴﻤﲔ‪ ،‬ﻓﺈ‪‬ﻤﺎ‬
‫ﺑﺬﻟﻚ ﳚﻌﻼﻥ ﺍﷲ ﻛﻔﻴﻼ ﻭﻳﺪﺧﻼﻥ ﲢﺖ ﺫﻣﺘﻪ‪.‬‬
‫)‪ (٢‬ﻻ ﲡﺮﻱ ﺍﻷﻣﻮﺭ ﲢﺖ ﺣﺎﻛﻤﲔ‪ ،‬ﻓﻼ ﺑﺪ ﰲ ﺍﳌﻠﻚ ﻭﺍﳌﺪﻳﻨﺔ ﻭﺍﻟﺒﻴﺖ‬
‫ﻣﻦ ﺣﺎﻛﻢ ﻣﻨﻔﺮﺩ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻘﺴﻢ ﺍﻷﻣﻮﺭ ﻭﳚﻌﻞ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﻭﺍﺣﺪ‬
‫ﺃﻋﻠﻰ ﻣﻨﻬﻢ‪ .‬ﻭﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺍﻷﻭﻝ‪.‬‬
‫)‪ (٣‬ﻻ ﳝﻜﻦ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪ .‬ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺍﺣﺪ ﻗﻮﺍﻣﺎ‬
‫ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻻ ﱂ ﻳﻜﻦ ﺑﻴﺖ‪-- -- -- -- .‬‬

‫‪ 80‬ﺍﻟﺸﻮﺭﻯ ‪٣٨ :٤٢‬‬