كتاب : القرآن في الأمثال
- 1. ﻛﺘﺎﺏ:ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻷﻣﺜﺎﻝ
ﺍﳌﺆﻟﻒ:ﺍﻟﻘﻴﻢ ﺍﺑﻦ
ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻷﻣﺜﺎﻝ
ﻗﺎﻝ ﺃﲨﻌﲔ ﻭﺻﺤﺒﻪ ﻭﺁﻟﻪ ﳏﻤﺪ ﺍﻟﱪﻳﺔ ﺧﲑ ﻋﻠﻰ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﷲ ﺍﳊﻤﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ ﺑﺴﻢ
ﺃﻣﺜﺎﻝ ﻭﺍﻥﺃﻣﺜﺎﻝ ﺍﻟﻘﺮﺁﻥ ﰲ ﻭﻗﻊ ﺍﷲ ﺭﲪﻪ ﺷﻴﺨﻨﺎ)١(ﺷﺒﻴﻪ ﻭﺃﻬﻧﺎ ﺍﻟﻌﺎﳌﻮﻥ ﺇﻻ ﻳﻌﻘﻠﻬﺎ ﻻ ﺍﻟﻘﺮﺁﻥ)٢(ﰲ ﺑﺸﺊ ﺷﺊ
ﺣﻖ ﰲ ﺗﻌﺎﱃ ﻛﻘﻮﻟﻪ ﺑﺎﻵﺧﺮ ﺃﺣﺪﳘﺎ ﻭﺍﻋﺘﺒﺎﺭ ﺍﻷﺧﺮ ﻣﻦ ﺍﶈﺴﻮﺳﲔ ﺃﺣﺪ ﺃﻭ ﺍﶈﺴﻮﺱ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﻭﺗﻘﺮﻳﺐ ﺣﻜﻤﻪ
ﺍﳌﻨﺎﻓﻘﲔ) :ﻻ ﻇﻠﻤﺎﺕ ﰲ ﻭﺗﺮﻛﻬﻢ ﺑﻨﻮﺭﻫﻢ ﺍﷲ ﺫﻫﺐ ﺣﻮﻟﻪ ﻣﺎ ﻭﺳﻠﻢﺃﺿﺎﺀﺕ ﻓﻠﻤﺎ ﻧﺎﺭﺍ ﺍﺳﺘﻮﻗﺪ ﺍﻟﺬﻱ ﻛﻤﺜﻞ ﻭﻣﺜﻠﻬﻢ
ﺍ ﻣﻦ ﻛﺼﻴﺐ ﺃﻭ ﻳﺮﺟﻌﻮﻥ ﻻ ﻓﻬﻢ ﻋﻤﻲ ﺑﻜﻢ ﺻﻢ ﻳﺼﱪﻭﻥﺁﺫﺍﻬﻧﻢ ﰲ ﺃﺻﺎﺑﻌﻬﻢ ﳚﻌﻠﻮﻥ ﻭﺑﺮﻕﻭﺭﻋﺪ ﻇﻠﻤﺎﺕ ﻓﻴﻪ ﻟﺴﻤﺎﺀ
-ﻗﻮﻟﻪ ﺇﱃ-ﻗﺪﻳﺮ ﺷﺊ ﻛﻞ ﻋﻠﻰ ﺍﷲ ﺇﻥ) (٣(ﺣﺎﳍﻢ ﲝﺴﺐ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻓﻀﺮﺏ
ﻧﺎﺭﻳﺎ ﻣﺜﻼ ﻣﺜﻠﲔ)٤(ﻭﺍﻟﻨﺎﺭ ﺍﳌﺎﺀ ﰲ ﳌﺎ ﻣﺎﺋﻴﺎ ﻭﻣﺜﻼ)٥(ﻣﺎﺩﺓ ﻭﺍﳌﺎﺀ ﺍﻟﻨﻮﺭ ﻣﺎﺩﺓ ﺍﻟﻨﺎﺭ ﻓﺈﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻹﺷﺮﺍﻕ ﺍﻹﺿﺎﺀﺓ ﻣﻦ
ﺍﷲ ﺟﻌﻞ ﻭﻗﺪ ﺍﳊﻴﺎﺓﻭﻧﻮﺭﺍ ﺭﻭﺣﺎ ﲰﺎﻩ ﻭﳍﺬﺍ ﻭﺍﺳﺘﻨﺎﺭﻬﺗﺎ ﺍﻟﻘﻠﻮﺏ ﳊﻴﺎﺓ ﻣﺘﻀﻤﻨﺎ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺃﻧﺰﻝ ﺍﻟﺬﻱ ﺍﻟﻮﺣﻲ ﺳﺒﺤﺎﻧﻪ
)٦(ﺇﱃ ﺑﺎﻟﻨﺴﺒﺔ ﺍﳌﻨﺎﻓﻘﲔ ﺣﺎﻝ ﻋﻦ ﻭﺃﺧﱪ،ﺍﻟﻈﻠﻤﺎﺕ ﰲ ﺃﻣﻮﺍﺗﺎ ﺭﺃﺳﺎ ﺑﻪ ﻳﺮﻓﻊ ﱂ ﻭﻣﻦ ﺍﻟﻨﻮﺭ ﰲ ﺃﺣﻴﺎﺀ ﻗﺎﺑﻠﻴﻪ ﻭﺟﻌﻞ
ﻭﻫﺬﺍ ﻬﺑﺎ ﻭﻳﻨﺘﻔﻊ ﻟﻪ ﻟﺘﻀﺊ ﻧﺎﺭﺍ ﺍﺳﺘﻮﻗﺪ ﻣﻦ ﲟﻨﺰﻟﺔ ﺃﻬﻧﻢ ﺍﻟﻮﺣﻲ ﻣﻦ ﺣﻈﻬﻢﺑﻪ ﻓﺎﺳﺘﻀﺎﺀﻭﺍ ،ﺍﻹﺳﻼﻡ ﰲ ﺩﺧﻠﻮﺍ ﻷﻬﻧﻢ
ﺑﻪ ﻭﺍﻧﺘﻔﻌﻮﺍ
__________
)١(ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﺗﻼﻣﺬﺓ ﺃﺣﺪ ﻛﻼﻡ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﻭﻫﺬﻩ ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﺍﻻﻣﺎﻡ ﻫﻮ ﺷﻴﺨﻨﺎ]ﻭﻣﻨﻪ ﻭﺍﻟﺘﺤﺮﻙ ﺑﺎﻟﻜﺴﺮ ﻭﺍﳌﺜﻞ)ﻣﺜﻞ
ﺍﻟﱴ ﺍﳉﻨﻪ[ (...ﺡ ﺍﶈﻴﻂ ﺍﻟﻘﺎﻣﻮﺱ ﺗﺮﺗﻴﺐ ﺍﻧﻈﺮ٤/٢٠٣.
)٢(ﻉ ،ﻡ ﰲ)ﺗﺸﺒﻴﻪ ﻓﺄﻧﺎ.(
)٣(ﺍ ﺳﻮﺭﺓﻟﺒﻘﺮﺓ:١٧-٢٠.
)٤(ﻉ ،ﻡ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ.
)٥(ﺍﻻﻳﻪ ﺇﱃ ﺇﺷﺎﺭﺓ)ﺃﻣﺮﻧﺎ ﻣﻦ ﺭﻭﺣﺎ ﺇﻟﻴﻚ ﺃﻭﺣﻴﻨﺎ ﻭﻛﺬﻟﻚ(...ﺍﻟﺸﻮﺭﻯ٥٢/٥٣.
)٦(ﺍﻟﺸﻮﺭﻯ ﺍﻧﻈﺮ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻮﺣﻰ ﻫﻮ ﻭﺍﻟﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﻭﺡ ﺍﳌﺮﺍﺩ:٥٢.
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ﺍﳌﺴﻠﻤﲔ ﻭﺧﺎﻟﻄﻮﺍ ﺑﻪ ﻭﺁﻣﻨﻮﺍ ﻭﺍﻟﱪﻕ ﻭﺍﻟﺮﻋﺪ ﻟﻠﻈﻠﻤﺔ ﺍﳌﺼﺎﺣﺐ ﺑﺎﳌﻄﺮ ﺍﻟﻜﻔﺎﺭ ﺗﺸﺒﻴﻪﻟﺼﺤﺒﺘﻬﻢ ﻳﻜﻦ ﱂ ﳌﺎ ﻭﻟﻜﻦ)٧(
ﺑﻨﻮﺭﻫﻢ ﺍﷲ ﻭﺫﻫﺐ ﻋﻨﻬﻢ ﻃﻐﻰ ﺍﻹﺳﻼﻡ ﻧﻮﺭ ﻣﻦ ﻗﻠﻮﻬﺑﻢ ﻣﻦ ﻣﺎﺩﺓ.
ﺍﻹﺣﺮﺍﻕ ﻣﻦ ﻓﻴﻬﺎ ﻣﺎ ﻋﻠﻴﻬﻢ ﻭﺃﺑﻘﻰ ﺍﻹﺿﺎﺀﺓ ﻣﻦ ﻓﻴﻬﺎ ﲟﺎ ﺍﷲ ﻓﺬﻫﺐ ﻭﺍﻹﺣﺮﺍﻕ ﺍﻹﺿﺎﺀﺓ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺭ ﻓﺈﻥ ﻧﺎﺭﻫﻢ ﻳﻘﻞ ﻭﱂ
ﻭ ﺃﻧﻜﺮ ﰒ ﻭﻋﺮﻑ ﻋﻤﻲ ﰒ ﺃﺑﺼﺮ ﻣﻦ ﺣﺎﻝ ﻓﻬﺬﺍ ﻳﺒﺼﺮﻭﻥ ﻻ ﻇﻠﻤﺎﺕ ﰲ ﻭﺗﺮﻛﻬﻢﻻ ﺑﻘﻠﺒﻪ ﻓﺎﺭﻗﻪ ﰒ ﺍﻹﺳﻼﻡ ﰲ ﺩﺧﻞ
ﻗﺎﻝ ﻭﳍﺬﺍ ﺇﻟﻴﻪ ﻳﺮﺟﻊ)٨) :(ﻳﺮﺟﻌﻮﻥ ﻻ ﻓﻬﻢ.(
ﺍﳌﻄﺮ ﻭﻫﻮ ﺻﻴﺐ ﺑﺄﺻﺤﺎﺏ ﻓﺸﺒﻬﻬﻢ ﺍﳌﺎﺋﻲ ﺍﳌﺜﻞ ﺇﱃ ﺑﺎﻟﻨﺴﺒﺔ ﺣﺎﳍﻢ ﺫﻛﺮ ﰒ
ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﻳﻨﺰﻝ ﺃﻱ ﻳﺼﻮﺏ ﺍﻟﺬﻱ)٩(ﺯﻭﺍﺟﺮ ﻋﻠﻴﻬﻢ ﺍﺷﺘﺪﺕ ﻭﻋﻘﻮﳍﻢ ﺑﺼﺎﺋﺮﻫﻢ ﻓﻠﻀﻌﻒ ﻭﺑﺮﻕ ﻭﺭﻋﺪ ﻇﻠﻤﺎﺕ ﻓﻴﻪ
ﻭ ﻭﻬﺗﺪﻳﺪﻩ ﻭﻭﻋﻴﺪﻩ ﺍﻟﻘﺮﺁﻥﻇﻠﻤﺔ ﻓﻴﻪ ﻣﻄﺮ ﺃﺻﺎﺑﻪ ﻣﻦ ﻛﺤﺎﻝﻓﺤﺎﳍﻢ ﺍﻟﺼﻮﺍﻋﻖ ﻳﺸﺒﻪ ﺍﻟﺬﻱ ﻭﺧﻄﺎﺑﻪﻭﻧﻮﺍﻫﻴﻪﺃﻭﺍﻣﺮﻩ
- 2. ﻭﺧﻮﻓﻪ ﻓﻠﻀﻌﻔﻪ ﻭﺑﺮﻕ ﻭﺭﻋﺪ)١٠(ﻣﻦ ﻛﺜﲑﺍ ﻭﻏﲑﻧﺎ ﳓﻦ ﺷﺎﻫﺪﻧﺎ ﻭﻗﺪ ﺗﺼﻴﺒﻪ ﺻﺎﻋﻘﺔ ﻣﻦ ﺧﺸﻴﺔ ﺃﺫﻧﻴﻪ ﰲ ﺃﺻﺒﻌﻴﻪ ﺟﻌﻞ
ﺍﳉﻬﻤﻴﺔ ﺗﻼﻣﻴﺬ ﳐﺎﻧﻴﺚ)١١(ﺍ ﺍﻟﺼﻔﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻔﺎﺕ ﺁﻳﺎﺕ ﻣﻦ ﺷﻴﺌﺎ ﲰﻌﻮﺍ ﺇﺫﺍ ﻭﺍﳌﺒﺘﺪﻋﺔﺭﺃﻳﺘﻬﻢ ﻟﺒﺪﻋﺘﻬﻢ ﳌﻨﺎﻓﻴﺔ
ﳐﻨﺜﻬﻢ ﻭﻳﻘﻮﻝ،ﻗﺴﻮﺭﺓ ﻣﻦ ﻓﺮﺕ ﻣﺴﺘﻨﻔﺮﺓ ﲪﺮ ﻛﺄﻬﻧﻢ ﻣﻌﺮﺿﲔ ﻋﻨﻬﺎ:ﻫﺬﺍ ﻏﲑ ﺷﻴﺌﺎ ﻭﺍﻗﺮﺃﻭﺍ ،ﺍﻟﺒﺎﺏ ﻫﺬﺍ ﻋﻨﺎ ﺳﺪﻭﺍ
ﻭﻛﺬﻟﻚ ﻭﻗﻠﻮﻬﺑﻢ ﻋﻘﻮﳍﻢ ﻋﻠﻰ ﻭﺻﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺮﺏ ﻣﻌﺮﻓﺔ ﻟﺜﻘﻞ ﳚﻤﺤﻮﻥ ﻭﻫﻢ ﻣﻮﻟﻴﺔ ﻗﻠﻮﻬﺑﻢ ﻭﺗﺮﻯ
ﳍ ﺟﺮﺩ ﺇﺫﺍ ﺷﺮﻛﻬﻢ ﺍﺧﺘﻼﻑ ﻋﻠﻰ ﺍﳌﺸﺮﻛﻮﻥﻧﺼﻮﺻﻪ ﻋﻠﻴﻬﻢ ﻭﺗﻠﻴﺖﺍﻟﺘﻮﺣﻴﺪ ﻢ)١٢(ﺍﳌﺒﻄﻠﺔ
__________
)٧(ﻉ ﰲ)ﺳﺘﺼﺤﺒﻬﻢ ﻭﻟﻜﻦ.(
)٨(ﻉ ﰲ)ﻓﻴﻬﻬﻢ ﻗﺎﻝ.(
)٩) (ﺻﺒﺎ ﺍﳌﺎﺀ ﺻﺒﺒﻨﺎ ﺃﻧﺎ(ﺍﻟﻨﺴﻔﻰ ﺗﻔﺴﲑ ﺍﻧﻈﺮ١/٢٦ﺍﻟﺮﺍﻏﺐ ﻭﻣﻔﺮﺩﺍﺕ ،٢٢٨.
)١٠(ﻟﻠﻤﻨﺎﻓﻘﲔ ﻳﻌﻮﺩ ﺍﻟﻀﻤﲑ)ﻭﺧﻮﺭﻩ(ﻉ ﻣﻦ.
)١١(ﺍﳌﺮﺳﻠﺔ ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻘﻴﻢ ﻛﺘﺎﺑﻪ ﺍﻟﻘﻴﻢ ﻭﺍﺑﻦﻟﻼﺷﻌﺮﻱ ﺍﻻﺳﻼﻣﲔ ﻣﻘﺎﻻﺕ ﻭﺍﻧﻈﺮ ﻭﺍﳌﻌﻄﻠﺔ ﺍﳉﻬﻤﻴﺔ ﻋﻠﻰ)...١٢(
ﻡ ﻣﻦ)ﺍﻟﻨﺼﻮﺹ.(
(*)
ﻭﺛﻘﻞ ﻗﻠﻮﻬﺑﻢ ﺍﴰﺄﺯﺕ ﻟﺸﺮﻛﻬﻢ ﺍﳊﻴﺎﺓ ﺑﻪ ﺍﻟﺬﻱ ﺍﳌﺎﺀ)١٣(ﻭﻛﺬﻟﻚ ﻟﻔﻌﻠﻮﺍ ﺁﺫﺍﻬﻧﻢ ﺳﺪ ﺇﱃ ﺍﻟﺴﺒﻴﻞ ﻭﺟﺪﻭﺍ ﻟﻮ ﻋﻠﻴﻬﻢ
)١٤(ﻗ ﻓﺄﻧﻜﺮﺗﻪ ﺟﺪﺍ ﻋﻠﻴﻬﻢ ﺫﻟﻚﺛﻘﻞ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺭﺳﻮﻝ ﺃﺻﺤﺎﺏ ﺃﻋﺪﺍﺀ ﳒﺪﺷﺒﻪ ﻛﻠﻪ ﻭﻫﺬﺍ ﻠﻮﻬﺑﻢ
ﰲ ﺍﳌﻨﺎﻓﻘﲔ ﻣﻦ ﺍﺧﻮﺍﻬﻧﻢ ﻣﻦ ﳏﻘﻖ ﻭﻣﺜﻞ ﻇﺎﻫﺮ
ﺃﻋﻤﺎﳍﻢ ﺗﺸﺎﻬﺑﺖ ﻗﻠﻮﻬﺑﻢ ﺗﺸﺎﻬﺑﺖ ﳌﺎ ﻓﺈﻬﻧﻢ ﺑﺎﳌﺎﺀ ﳍﻢ ﺍﷲ ﺿﺮﺑﻪ ﺍﻟﺬﻱ ﺍﳌﺜﻞ)١٥(ﻓﺼﻞ:ﺍﳌﺎﺋﻲ ﺍﳌﺜﻠﲔ ﺳﺒﺤﺎﻧﻪ ﺫﻛﺮ ﻭﻗﺪ
ﺗﻌﺎﱃ ﻓﻘﺎﻝ ﺍﳌﺆﻣﻨﲔ ﺣﻖ ﰲ ﻭﻟﻜﻦ ﺍﻟﺮﻋﺪ ﺳﻮﺭﺓ ﰲ ﻭﺍﻟﻨﺎﺭﻱ) :ﺃﻭﺩﻳ ﻓﺴﺎﻟﺖ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺃﻧﺰﻝﻓﺎﺣﺘﻤﻞ ﺑﻘﺪﺭﻫﺎ ﺔ
ﺍﷲ ﻳﻀﺮﺏ ﻛﺬﻟﻚ ﻣﺜﻠﻪ ﺯﺑﺪ ﻣﺘﺎﻉ ﺃﻭ ﺣﻠﻴﺔ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻨﺎﺭ ﰲ ﻋﻠﻴﻪ ﻳﻮﻗﺪﻭﻥ ﻭﳑﺎ ﺭﺍﺑﻴﺎ ﺯﺑﺪﺍ ﺍﻟﺴﻴﻞ) (...١٦(ﺍﻟﻮﺣﻲ ﺷﺒﻪ
ﺑﺎﻷﻭﺩﻳﺔ ﺍﻟﻘﻠﻮﺏ ﻭﺷﺒﻪ ﺑﺎﻟﻨﺒﺎﺕ ﺍﻷﺭﺽ ﳊﻴﺎﺓ ﺃﻧﺰﻟﻪ ﺍﻟﺬﻱ ﺑﺎﳌﺎﺀ ﻭﺍﻷﺑﺼﺎﺭ ﻭﺍﻷﲰﺎﻉ ﺍﻟﻘﻠﻮﺏ ﳊﻴﺎﺓ ﺃﻧﺰﻟﻪ ﺍﻟﺬﻱ)١٧(
ﻛﻮﺍ ﻋﻈﻴﻤﺎ ﻋﻠﻤﺎ ﻳﺴﻊ ﻛﺒﲑ ﻓﻘﻠﺐﺃﻭﺩﻳﺔ ﻓﺴﺎﻟﺖ ﺍﻟﺼﻐﲑ ﻛﺎﻟﻮﺍﺩﻱ ﲝﺴﺒﻪ ﻳﺴﻊ ﺇﳕﺎ ﺻﻐﲑ ﻭﻗﻠﺐ ﻛﺜﲑﺍ ﻣﺎﺀ ﻳﺴﻊ ﻛﺒﲑ ﺩ
ﺍﺣﺘﻤﻠﺖ ﻋﻠﻴﻬﺎ ﻭﻣﺮ ﺍﻷﺭﺽ ﺧﺎﻟﻂ ﺇﺫﺍ ﺍﻟﺴﻴﻞ ﺃﻥ ﻛﻤﺎ ﺑﻘﺪﺭﻫﺎ ﻭﺍﻟﻌﻠﻢ ﺍﳍﺪﻯ ﻣﻦ ﻗﻠﻮﺏ ﻭﺍﺣﺘﻤﻠﺖ ﺑﻘﺪﺭﻫﺎ)١٨(ﻏﺜﺎﺀ
ﻭﻳﺬ ﻟﻴﻘﻠﻌﻬﺎ ﻭﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﻓﻴﻬﺎ ﻣﺎ ﺃﺛﺎﺭ ﺍﻟﻘﻠﻮﺏ ﺧﺎﻟﻂ ﺇﺫﺍ ﻭﺍﻟﻌﻠﻢ ﺍﳍﺪﻯ ﻓﻜﺬﻟﻚ ﻭﺯﺑﺪﺍﻳﺜﲑ ﻛﻤﺎ ﻫﺒﻬﺎ
ﻓﺘﻜﺮﺏ ﺃﺧﻼﻃﻪ ﺍﻟﺒﺪﻥ ﻣﻦ ﺷﺮﺑﻪ ﻭﻗﺖ ﺍﻟﺪﻭﺍﺀ)١٩(ﻬﺑﺎ ﻟﻴﺬﻫﺐ ﺃﺛﺎﺭﻫﺎ ﻓﺎﻧﻪ ﺍﻟﺪﻭﺍﺀ ﻧﻔﻊ ﲤﺎﻡ ﻣﻦ ﻭﻫﻲ ﺷﺎﺭﺑﻪ ﻬﺑﺎ ﻋﻨﻪ
ﻭﻫﻜﺬﺍ ﻳﺴﺎﻛﻨﻬﺎ ﻭﻻ ﳚﺎﻣﻌﻬﺎ ﻻ ﻓﺈﻧﻪ)ﻭﺍﻟﺒﺎﻃﻞ ﺍﳊﻖ ﺍﷲ ﻳﻀﺮﺏ(ﺍﳌﺜﻞ ﺫﻛﺮ ﰒ
__________
)١٣(ﻡ ﻣﻦ)ﻭﺛﻘﻠﺖ.(
)١٤(ﻡ ﻣﻦ)ﻭﻟﺬﻟﻚ.(
)١٥(ﺍﻟﺮﺍ ﺑﺬﻟﻚ ﻳﻌﲎﻭﺳﺒﻬﻢ ﺃﺻﺤﺎﻬﺑﻪ ﺑﻜﺮﺍﻫﻴﺔ ﺍﷲ ﺭﺳﻮﻝ ﻳﺆﺫﻭﻥ ﺍﻟﺬﻳﻦ ﺍﻟﺸﻴﻌﺔ ﻏﻼﺓﻭﻫﻢ ﻓﻀﺔ.
)١٦(ﺍﻟﺮﻋﺪ:١٧.
)١٧(ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻻﻣﺜﺎﻝ:١٩.
)١٨(ﻡ ﻣﻦ)ﺍﺣﺘﻤﻞ.(
- 3. )١٩(ﻡ ﻣﻦ)ﻓﻴﺘﻜﺮﺭ(ﺹ ﺍﻟﺼﺤﺎﺡ ﳐﺘﺎﺭ ﻟﻠﺤﺪﺙ ﻗﻠﺒﻬﻤﺎ ﺍﻻﺭﺽ ﻭﻛﺮﺑﺖ٥٦٦.
(*)
ﻓﻘﺎﻝ ﺍﻟﻨﺎﺭﻱ) :ﺃ ﺣﻠﻴﺔ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻨﺎﺭ ﰲ ﻋﻠﻴﻪ ﻳﻮﻗﺪﻭﻥ ﻭﳑﺎﺯﺑﺪ ﻣﺘﺎﻉ ﻭ
ﻣﺜﻠﻪ) (٢٠(ﻭﺍﳊﺪﻳﺪﻭﺍﻟﻨﺤﺎﺱ ﻭﺍﻟﻔﻀﺔﺍﻟﺬﻫﺐ ﺳﺒﻚ ﻋﻨﺪ ﳜﺮﺝ ﺍﻟﺬﻱ ﺍﳋﺒﺚ ﻭﻫﻮ)٢١(ﻭﲤﻴﺰﻩ ﺍﻟﻨﺎﺭ ﻓﺘﺨﺮﺟﻪ
ﺍﳌﺆﻣﻦ ﻗﻠﺐ ﻳﺮﻣﻴﻬﺎ ﻭﺍﻟﺸﺒﻬﺎﺕﺍﻟﺸﻬﻮﺍﺕ ﻓﻜﺬﻟﻚ ﺟﻔﺎﺀ ﻭﻳﺬﻫﺐ ﻭﻳﻄﺮﺡ ﻓﲑﻣﻰ ﺑﻪ ﻳﻨﺘﻔﻊ ﺍﻟﺬﻱ ﺍﳉﻮﻫﺮ ﻋﻦ ﻭﺗﻔﺼﻠﻪ
ﻭ ﻭﺍﻟﻐﺜﺎﺀ ﺍﻟﺰﺑﺪ ﺫﻟﻚﻭﺍﻟﻨﺎﺭﺍﻟﺴﻴﻞ ﻳﻄﺮﺡ ﻛﻤﺎ ﻭﳚﻔﻮﻫﺎ ﻭﻳﻄﺮﺣﻬﺎﺍﻟﺬﻱ ﺍﻟﺼﺎﰲ ﺍﳌﺎﺀ ﺍﻟﻮﺍﺩﻱ ﻗﺮﺍﺭ ﰲ ﻭﻳﺴﺘﻘﺮ ﺍﳋﺒﺚ
ﻳﺴﻘﻲ)٢٢(ﺍﻟﺼﺎﰲ ﺍﳋﺎﻟﺺ ﺍﻹﳝﺎﻥ ﻭﺟﺬﺭﻩ ﺍﻟﻘﻠﺐ ﻗﺮﺍﺭ ﰲ ﻳﺴﺘﻘﺮ ﻛﺬﻟﻚ ﺃﻧﻌﺎﻣﻬﻢ ﻭﻳﺴﻘﻮﻥ ﻭﻳﺰﺭﻋﻮﻥ ﺍﻟﻨﺎﺱ ﻣﻨﻪ
ﻏﲑﻩ ﺑﻪ ﻭﻳﻨﺘﻔﻊ ﺻﺎﺣﺒﻪ ﻳﻨﻔﻊ ﺍﻟﺬﻱ)٢٣) (ﻣﻦ ﻓﻠﻴﺲ ﻣﻨﻬﻤﺎ ﻳﺮﺍﺩ ﻣﺎ ﻭﻳﻌﺮﻑ ﻳﺘﺪﺑﺮﳘﺎ ﻭﱂ ﺍﳌﺜﻠﲔ ﻫﺬﻳﻦ ﻳﻔﻘﻪ ﱂ ﻭﻣﻦ
ﻭﺍﷲ ﺃﻫﻠﻬﻤﺎﺍﳌﻮﻓﻖ.
ﻓﺼﻞ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﺍﻟﻨﺎﺱ ﻳﺄﻛﻞ ﳑﺎ ﺍﻷﺭﺽ ﻧﺒﺎﺕ ﺑﻪ ﻓﺎﺧﺘﻠﻂ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺃﻧﺰﻟﻨﺎﻩ ﻛﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺍﳊﻴﺎﺓ ﻣﺜﻞ ﺇﳕﺎ
ﻓﺠﻌﻠﻨﺎﻫﺎ ﻬﻧﺎﺭﺍ ﺃﻭ ﻟﻴﻼ ﺃﻣﺮﻧﺎ ﺃﺗﺎﻫﺎ ﻋﻠﻴﻬﺎ ﻗﺎﺩﺭﻭﻥ ﺃﻬﻧﻢ ﺃﻫﻠﻬﺎ ﻭﻇﻦ ﻭﺍﺯﻳﻨﺖ ﺯﺧﺮﻓﻬﺎ ﺍﻷﺭﺽ ﺃﺧﺬﺕ ﺇﺫﺍ ﺣﱴ ﻭﺍﻷﻧﻌﺎﻡ
ﺍ ﻧﻔﺼﻞ ﻛﺬﻟﻚ ﺑﺎﻷﻣﺲ ﺗﻐﻦ ﱂ ﻛﺄﻥ ﺣﺼﻴﺪﺍﻳﺘﻔﻜﺮﻭﻥ ﻟﻘﻮﻡ ﻵﻳﺎﺕ) (٢٤(ﰲ ﺗﺘﺰﻳﻦ ﺃﻬﻧﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﳊﻴﺎﺓ ﺳﺒﺤﺎﻧﻪ ﺷﺒﻪ
ﻭﺗﻌﺠﺒﻪ ﺑﺰﻳﻨﺘﻬﺎ ﻓﺘﺮﻭﻗﻪ ﺍﻟﻨﺎﻇﺮ ﻋﲔ)٢٥(ﻋﻠﻴﻬﺎ ﻗﺎﺩﺭ ﳍﺎ ﻣﺎﻟﻚ ﺃﻧﻪ ﻇﻦ ﺇﺫﺍ ﺣﱴ ﻬﺑﺎ ﻣﻨﻪ ﺍﻏﺘﺮﺍﺭﺍ ﻭﻳﻬﻮﺍﻫﺎ ﺇﻟﻴﻬﺎ ﻓﻴﻤﻴﻞ
ﺑﻐﺘﺔ ﺳﻠﺒﻬﺎ)٢٦(ﻓﺸﺒﻬﻬﺎ ﻭﺑﻴﻨﻬﺎ ﺑﻴﻨﻪ ﻭﺣﻴﻞ ﺇﻟﻴﻬﺎ ﻛﺎﻥ ﻣﺎ ﺃﺣﻮﺝ
__________
)٢٠(ﺍﻟﺮﻋﺪ:١٧.
)٢١(ﺍﻟﻨﺴﻔﻰ ﺗﻔﺴﲑ٢/٢٤٧ﺍﻟﻄﱪﻱ ،:١٤/١٣٦.
)٢٢(ﻉ ،ﻡ ﻣﻦ)ﻳﺴﺘﻘﻰ.(
)٢٣(ﺍﻟﻄﱪﻱ ﺗﻔﺴﲑ ﺍﻧﻈﺮ١٤/١٣٤ﺍﻟﻨﺴﻔﻰ ،٢/٢٤٧ﻛﺜﲑ ﻭﺍﺑﻦ٢/٥٠٨ﺹ ﺍﻟﺼﺤﺎﺡ ﳐﺘﺎﺭ ﺍﻧﻈﺮ٥٠٩.
)٢٤(ﻳﻮﻧﺲ:٢٤.
)٢٥(ﻉ ﰲ)ﻭﻳﻌﺠﺒﻪ ﺗﺰﻳﻨﻬﺎ ﻓﲑﻭﻗﻪ.(
)٢٦(ﺑﺎﳌ ﻳﻨﺰﻝ ﲟﺮﺽ ﻭﺇﻣﺎ ﻇﺎﻫﺮ ﻭﻫﺬﺍ ﺑﺎﳌﻮﺕ ﺇﻣﺎﻭﺗﺰﻳﻠﻬﺎﲡﺘﺎﺣﻬﺎ ﺑﺂﻓﺔ ﺃﻭ ﻬﺑﺎ ﻳﺴﺘﻔﻴﺪ ﻓﻼ ﺮﺀ.
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ﳍﺎ ﻣﺎﻟﻚ ﻋﻠﻴﻬﺎ ﻗﺎﺩﺭ ﺃﻧﻪ ﻭﻳﻈﻦﺑﻪ ﻓﻴﻐﺘﺮ ﻟﻠﻨﺎﻇﺮ ﻣﻨﻈﺮﻫﺎ ﻭﻳﺮﻭﻕ ﻧﺒﺎﻬﺗﺎ ﻭﳛﺴﻦ ﻓﺘﻌﺸﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻐﻴﺚ ﻳﻨﺰﻝ ﺍﻟﺬﻱ ﺑﺎﻷﺭﺽ
ﻓﻬﻜﺬﺍ ﻣﻨﻬﻤﺎ ﺻﻔﺮﺍ ﻳﺪﺍﻩ ﻭﺗﺼﺒﺢ ﻇﻨﻪ ﻓﻴﺨﻴﺐ ﻗﺒﻞ ﺗﻜﻦ ﱂ ﻛﺄﻥ ﻓﺘﺼﺒﺢ ﺑﻐﺘﺔ ﺍﻵﻓﺔ ﻧﺒﺎﻬﺗﺎ ﻓﺘﺪﺭﻙ ﺍﷲ ﺃﻣﺮ ﻓﻴﺄﺗﻴﻬﺎ)٢٧(
ﻭﺍﻟﻘﻴﺎﺱﺍﻟﺘﺸﺒﻴﻪ ﺃﺑﻠﻎ ﻣﻦ ﻭﻫﺬﺍ ،ﺳﻮﺍﺀ ﻬﺑﺎ ﻭﺍﻟﻮﺍﺛﻖﺍﻟﺪﻧﻴﺎ ﺣﺎﻝ.
ﺗﻌﺎﱃ ﺗﻌﺎﱃ ﻗﺎﻝ ﻣﻨﻬﺎ ﺳﻠﻴﻤﺔ ﻭﺍﳉﻨﺔ ﺍﻵﻓﺎﺕ ﳍﺬﻩ ﻋﺮﺿﺔ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﻓﻠﻤﺎ) :ﺍﻟﺴﻼﻡ ﺩﺍﺭﺇﱃ ﻳﺪﻋﻮﺍ ﻭﺍﷲ) (٢٨(
ﺑﺎﳍ ﻭﺧﺺ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺪﻋﻮﺓ ﻓﻌﻢ ﺍﻟﺪﻧﻴﺎ ﰲ ﺫﻛﺮﻫﺎ ﺍﻟﱵ ﺍﻵﻓﺎﺕ ﻫﺬﻩ ﻣﻦ ﻟﺴﻼﻣﺘﻬﺎ ﺍﻟﺴﻼﻡ ﺩﺍﺭ ﻫﻨﺎ ﻓﺴﻤﺎﻫﺎﺷﺎﺀ ﻣﻦ ﺪﺍﻳﺔ
ﻓﻀﻠﻪ ﻭﻫﺬﺍ ﻋﺪﻟﻪ ﻓﺬﻟﻚ)٢٩.(
ﻓﺼﻞ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﺗﺬﻛﺮﻭﻥ ﺃﻓﻼ ﻣﺜﻼ ﻳﺴﺘﻮﻳﺎﻥ ﻫﻞ ﻭﺍﻟﺴﻤﻴﻊ ﻭﺍﻟﺒﺼﲑ ﻭﺍﻷﺻﻢ ﻛﺎﻷﻋﻤﻰ ﺍﻟﻔﺮﻳﻘﲔ ﻣﺜﻞ) (٣٠(
ﺍﳌﺆﻣﻨﲔ ﺫﻛﺮ ﰒ ﻳﺒﺼﺮﻭﻥ ﻛﺎﻧﻮﺍ ﻭﻣﺎ ﺍﻟﺴﻤﻊ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻛﺎﻧﻮﺍ ﻣﺎ ﺑﺄﻬﻧﻢ ﻭﻭﺻﻔﻬﻢ ﺍﻟﻜﻔﺎﺭ ﺫﻛﺮ ﻭﺗﻌﺎﱃﺳﺒﺤﺎﻧﻪ ﻓﺈﻧﻪ
ﺑﺎﻹﳝﺎﻥ ﻭﻭﺻﻔﻬﻢﻛﺎﻷﻋﻤﻰ ﺍﻟﻔﺮﻳﻘﲔ ﺃﺣﺪ ﺟﻌﻞ ﻭﺑﺎﻟﺒﺎﻃﻦ ﺍﻟﻈﺎﻫﺮ ﺑﻌﺒﻮﺩﻳﺔ ﻓﻮﺻﻔﻬﻢ ﺭﻬﺑﻢ ﺇﱃ ﻭﺍﻹﺧﺒﺎﺕ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻌﻤﻞ
- 4. ﻓﺸﺒﻬﺖ ﲰﺎﻋﻪ ﻋﻦ ﺃﺻﻢ ﺍﳊﻖ ﺭﺅﻳﺔ ﻋﻦ ﺃﻋﻤﻰ ﻗﻠﺒﻪ ﻛﺎﻥ ﺣﻴﺚ ﻣﻦ ﻭﺍﻷﺻﻢ)٣١(ﺃﺣﻖ ﺭﺅﻳﺔ ﻋﻦ ﺃﻋﻤﻰ ﺑﺼﺮﻩ ﲟﻦ
ﺍﻷﺷﻴﺎﺀ)٣٢(ﻛﺒﺼﲑ ﲰﻴﻌﻪ ﺍﻟﻘﻠﺐ ﺑﺼﲑ ﺍﻵﺧﺮ ﻭﺍﻟﻔﺮﻳﻖ ﺍﻷﺻﻮﺍﺕ ﲰﺎﻉ ﻋﻦ ﺃﺻﻢ ﻭﲰﻌﻪﺍﻷﺫﻥ ﻭﲰﻴﻊﺍﻟﻌﲔ
ﺑﻘﻮﻟﻪ ﺍﻟﻔﺮﻳﻘﲔ ﻋﻦ ﺍﻟﺘﺴﻮﻳﺔ ﻧﻔﻰ ﰒ ﻟﻠﻔﺮﻳﻘﲔ ﻭﲤﺜﻴﻠﲔﻗﻴﺎﺳﲔ ﺍﻵﻳﺔ ﻓﺘﻀﻤﻨﺖ)ﻣﺜﻼ ﻳﺴﺘﻮﻳﺎﻥ ﻫﻞ) (٣٣(ﻓﺼﻞ:ﻭﻣﻨﻬﺎ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ) :ﺍﻟﻌﻨﻜﺒﻮﺕ ﻛﻤﺜﻞ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﺍﲣﺬﻭﺍ ﺍﻟﺬﻳﻦ ﻣﺜﻞ) (٣٤(ﺍﻟﺬﻳﻦ ﻭﺃﻥ ﺿﻌﻔﺎﺀ ﺇﻬﻧﻢ ﺳﺒﺤﺎﻧﻪ ﻓﺬﻛﺮ
ﺃﻭﻟﻴﺎﺀ ﺍﲣﺬﻭﻫﻢ
__________
)٢٧(ﻡ ﰲ)ﻓﻜﺬﺍ.(
)٢٨(ﻳﻮﻧﺲ:٢٥
)٢٩(ﺍﻻﻗﺮﺍﻥ ﻣﻌﺘﺮﻙ١/٤٦٧ﻛﺜﲑ ﻭﺍﺑﻦ٢/٤١٣ﻭﺍﻟﻨﺴﻔﻲ ،٢/١٥٩ﻭﺍﻟﻄﱪﻱ١١/١٠٢.
)٣٠(ﻫﻮﺩ:٢٤.
)٣١(ﻡ ﰲ)ﻓﺸﺒﻬﻪ.(
)٣٢(ﻉ ،ﻡ ﰲ)ﺍﻻﺷﻴﺎﺀ ﺭﺅﻳﺔ.(
)٣٣(ﻫﻮﺩ:٢٤ﺍﻟﻄﱪﻱ ﺗﻔﺴﲑ ﺍﻧﻈﺮ١٢/٢٥ﺍﻟﻘﺮﺁﻥ ﻭﻏﺮﺍﺋﺐ١١/١٧.
)٣٤(ﺍﻟﻌﻨﻜﺒﻮﺕ:٤١.
(*)
ﺃﺿﻭﺃﺿﻌﻔﻬﺎ ﺍﻟﺒﻴﻮﺕ ﺃﻭﻫﻦ ﻭﻫﻮ ﺑﻴﺘﺎ ﺍﲣﺬﺕ ﻛﺎﻟﻌﻨﻜﺒﻮﺕ ﺍﻷﻭﻟﻴﺎﺀ ﺍﲣﺎﺫ ﻣﻦ ﻗﺼﺪﻭﻩ ﻭﻣﺎ ﺿﻌﻔﻬﻢ ﰲ ﻓﻬﻢ ﻣﻨﻬﻢ ﻌﻒ
)٣٥(ﲟﻦ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻓﻠﻢ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﺍﲣﺬﻭﺍ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻣﺎ ﺃﺿﻌﻒ ﺍﳌﺸﺮﻛﲔ ﻫﺆﻻﺀ ﺃﻥ ﺍﳌﺜﻞ ﻫﺬﺍ ﻭﲢﺖ
ﺗﻌﺎﱃ ﻗﺎﻝ ﻛﻤﺎ ﺿﻌﻔﺎ ﺇﻻ ﺃﻭﻟﻴﺎﺀ ﺍﲣﺬﻭﻫﻢ) :ﺁﳍ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﻭﺍﲣﺬﻭﺍﻋﺰﺍ ﳍﻢﻟﻴﻜﻮﻧﻮﺍ ﺔ.
ﺿﺪﺍ ﻋﻠﻴﻬﻢ ﻭﻳﻜﻮﻧﻮﻥﺑﻌﺒﺎﺩﻬﺗﻢ ﺳﻴﻜﻔﺮﻭﻥ ﻛﻼ) (٣٦(ﺗﻌﺎﱃ ﻭﻗﺎﻝ ،) :ﻳﻨﺼﺮﻭﻥ ﻟﻌﻠﻬﻢ ﺁﳍﺔ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﻭﺍﲣﺬﻭﺍ.
ﳏﻀﺮﻭﻥ ﺟﻨﺪ ﳍﻢﻭﻫﻢ ﻧﺼﺮﻫﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻻ) (٣٧(ﺍﳌﺸﺮﻛﲔ ﺍﻷﻣﻢ ﻫﻼﻙ ﺫﻛﺮ ﺃﻥ ﺑﻌﺪ ﻭﻗﺎﻝ) :ﻭﻟﻜﻦﻇﻠﻤﻨﺎﻫﻢ ﻭﻣﺎ
ﻳﺪ ﺍﻟﱵ ﺁﳍﺘﻬﻢ ﻋﻨﻬﻢ ﺃﻏﻨﺖ ﻓﻤﺎ ﺃﻧﻔﺴﻬﻢ ﻇﻠﻤﻮﺍﺗﺘﺒﻴﺐ ﻏﲑ ﺯﺍﺩﻭﻫﻢ ﻭﻣﺎ ﺭﺑﻚ ﺃﻣﺮ ﺟﺎﺀ ﳌﺎ ﺷﺊ ﻣﻦ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﻋﻮﻥ((
)٣٨(ﱂ ﺑﻪ ﻭﻳﺴﺘﻨﺼﺮﺑﻪ ﻭﻳﺘﻜﺜﺮ ﺑﻪ ﻳﺘﻌﺰﺯ ﻭﻟﻴﺎ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﺍﲣﺬ ﻣﻦ ﺃﻥ ﻋﻠﻰ ﺗﺪﻝ ﺍﻟﻘﺮﺁﻥ ﰲ ﻣﻮﺍﺿﻊ ﺃﺭﺑﻌﺔ ﻓﻬﺬﻩ ،
ﺍﻟﺸﺮﻙ ﺑﻄﻼﻥ ﻋﻠﻰ ﻭﺃﺩﳍﺎ ﺍﻷﻣﺜﺎﻝ ﺃﺣﺴﻦ ﻣﻦ ﻭﻫﺬﺍ ،ﺫﻟﻚ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻘﺮﺁﻥ ﻭﰲ ﻣﻘﺼﻮﺩﻩ ﺿﺪ ﺇﻻ ﺑﻪ ﻟﻪ ﳛﺼﻞ
ﻣﻘﺼﻮﺩﻩ ﺿﺪ ﻋﻠﻰ ﻭﺣﺼﻮﻟﻪﺻﺎﺣﺒﻪ ﻭﺧﺴﺎﺭﺓ.
ﻓﻬﻢ ﻗﻴﻞ ﻓﺈﻥ)٣٩(ﺑﻘﻮﻟﻪ ﺫﻟﻚ ﻋﻠﻢ ﻋﻨﻬﻢ ﻧﻔﻰ ﻓﻜﻴﻒ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺑﻴﺖ ﺍﻟﺒﻴﻮﺕ ﺃﻭﻫﻦ ﺃﻥ ﻳﻌﻠﻤﻮﻥ) :ﻛﺎﻧﻮﺍ ﻟﻮ
ﻳﻌﻠﻤﻮﻥ.(
ﻳﻨﻒ ﱂ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻓﺎﳉﻮﺍﺏ)٤٠(ﺩﻭﻧﻪ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﲣﺎﺫﻫﻢ ﺑﺄﻥ ﻋﻠﻤﻬﻢ ﻧﻔﻰ ﻭﺇﳕﺎ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺑﻴﺖ ﺑﻮﻫﻦ ﻋﻠﻤﻬﻢ ﻋﻨﻬﻢ
ﺑﻴ ﺍﲣﺬﺕ ﻛﺎﻟﻌﻨﻜﺒﻮﺕﻓﻜﺎﻥ ﻭﻗﻮﺓ ﻋﺰﺍ ﻳﻔﻴﺪﻫﻢ ﺩﻭﻧﻪ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﺍﲣﺎﺫﻫﻢ ﺃﻥ ﻇﻨﻮﺍ ﻭﻟﻜﻦ ،ﻓﻌﻠﻮﻩ ﳌﺎ ﺫﻟﻚ ﻋﻠﻤﻮﺍ ﻓﻠﻮ ﺘﺎ
ﻇﻨﻮﺍ ﻣﺎ ﲞﻼﻑﺍﻷﻣﺮ)٤١.(
__________
)٣٥(ﻉ ﰲ)ﻓﺎﻬﻧﻢ.(
)٣٦(ﻣﺮﱘ:٨١:٨٢.
)٣٧(ﻳﺲ:٧٤،٧٥.
- 5. )٣٨(ﻫﻮﺩ:١٠١.
)٣٩(ﻉ ﰲ)ﻓﺎﻬﻧﻢ.(
)٤٠(ﺍﻻﺻﻞ ﰲ)ﻳﻨﻔﻰ(ﺣﺬﻓﻬﺎ ﻭﺍﻟﻮﺍﺟﺐ.
)٤١(ﺍﻧﺍﳉﻤﺎﻥ ﻈﺮ١٨٦-ﺍﻻﻣﺜﺎﻝ٢٧-٢٨ﻛﺜﲑ ﺍﺑﻦ ﻭﺗﻔﺴﲑ٣/٣١٤ﻭﺍﻟﻄﱪﻱ٢٠/١٥٢،١٥٣.
ﻓﺼﻞ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﻭﻭﺟﺪ ﺷﻴﺌﺎ ﳚﺪﻩ ﱂ ﺟﺎﺀﻩ ﺇﺫﺍ ﺣﱴ ﻣﺎﺀ ﺍﻟﻈﻤﺂﻥ ﳛﺴﺒﻪ ﺑﻘﻴﻌﺔ ﻛﺴﺮﺍﺏ ﺃﻋﻤﺎﳍﻢ ﻛﻔﺮﻭﺍ ﻭﺍﻟﺬﻳﻦ
ﻣ ﻣﻮﺝ ﻳﻐﺸﺎﻩ ﳉﻲ ﲝﺮ ﰲ ﻛﻈﻠﻤﺎﺕ ﺃﻭ ﺍﳊﺴﺎﺏ ﺳﺮﻳﻊ ﻭﺍﷲ ﺣﺴﺎﺑﻪ ﻓﻮﻓﺎﻩ ﻋﻨﺪﻩ ﺍﷲﺑﻌﻀﻬﺎ ﻇﻠﻤﺎﺕ ﺳﺤﺎﺏ ﻓﻮﻗﻪ ﻦ
ﻧﻮﺭ ﻣﻦ ﻟﻪ ﻓﻤﺎ ﻧﻮﺭﺍ ﻟﻪ ﺍﷲ ﳚﻌﻞ ﱂ ﻭﻣﻦ ﻳﺮﺍﻫﺎ ﻳﻜﺪ ﱂ ﻳﺪﻩ ﺃﺧﺮﺝ ﺇﺫﺍ ﺑﻌﺾ ﻓﻮﻕ) (٤٢(ﻣﺜﻠﲔ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺳﺒﺤﺎﻧﻪ ﺫﻛﺮ
ﺷﺊ ﻋﻠﻰ ﺃﻧﻪ ﻳﻈﻦ ﻣﻦ ﺃﺣﺪﳘﺎ ﻧﻮﻋﺎﻥ ﻭﺍﳊﻖ ﺍﳍﺪﻯ ﻋﻦ ﺍﳌﻌﺮﺿﲔ ﻷﻥ ﻭﺫﻟﻚ ﺍﳌﺘﺮﺍﻛﻤﺔ ﺑﺎﻟﻈﻠﻤﺎﺕ ﻭﻣﺜﻼ ﺑﺎﻟﺴﺮﺍﺏ ﻣﺜﻼ
ﺍﳊﻘ ﺍﻧﻜﺸﺎﻑ ﻋﻨﺪ ﻟﻪ ﻓﻴﺘﺒﲔﺃﻬﻧﻢ ﻳﻈﻨﻮﻥ ﺍﻟﺬﻳﻦ ﻭﺍﻷﻫﻮﺍﺀ ﺍﻟﺒﺪﻉ ﻭﺃﻫﻞ ﺍﳉﻬﻞ ﺃﻫﻞ ﺣﺎﻝ ﻭﻫﺬﻩ ﻳﻈﻨﻪ ﻛﺎﻥ ﻣﺎ ﺧﻼﻑ ﺎﺋﻖ
ﺍﳊﻘﺎﺋﻖ ﺍﻧﻜﺸﻔﺖ ﻓﺈﺫﺍ ﻭﻋﻠﻢ ﻫﺪﻯ ﻋﻠﻰ
ﻋﻘﺎﺋﺪﻫﻢ ﻭﺃﻥ ﺷﺊ ﻋﻠﻰ ﻳﻜﻮﻧﻮﺍ ﱂ ﺃﻬﻧﻢ ﳍﻢ ﺗﺒﲔ)٤٣(ﻭﺃﻋﻤﺎﳍﻢ)٤٤(ﰲ ﻳﺮﻯ ﻛﺴﺮﺍﺏ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﺗﺮﺗﺒﺖ ﺍﻟﱵ
ﺃﻋﲔ)٤٥(ﺍﻷﻋﻤﺎﻝ ﻭﻫﻜﺬﺍ ﻟﻪ ﺣﻘﻴﻘﺔ ﻭﻻ ﻣﺎﺀ ﺍﻟﻨﺎﻇﺮﻳﻦ)٤٦(ﺍﻟﻌﺎﻣﻞ ﳛﺴﺒﻬﺎ ﺃﻣﺮﻩ ﻏﲑ ﻭﻋﻠﻰ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻟﻐﲑ ﺍﻟﱵ
ﻟﻪ ﻧﺎﻓﻌﺔ)٤٧(ﻓﻴﻬﺎ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻗﺎﻝ ﺍﻟﱵ ﺍﻷﻋﻤﺎﻝ ﻫﻲ ﻭﻫﺬﻩ ﻛﺬﻟﻚ ﻭﻟﻴﺴﺖ) :ﻋﻤﻞ ﻣﻦ ﻋﻤﻠﻮﺍ ﻣﺎ ﺇﱃ ﻭﻗﺪﻣﻨﺎ
ﻣﻨﺜﻮﺭﺍ ﻫﺒﺎﺀ ﻓﺠﻌﻠﻨﺎﻩ)٤٨((ﻭﺍﻟﺸﺠﺮ ﺍﻟﺒﻨﺎﺀ ﻣﻦ ﺍﻟﻘﻔﺮ ﺍﳋﺎﻟﻴﺔ ﺍﻷﺭﺽ ﻭﻫﻲ ﺑﺎﻟﻘﻴﻌﺔ ﺍﻟﺴﺮﺍﺏ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺟﻌﻞ ﻭﺗﺄﻣﻞ ،
__________
٥)٤٢(ﺍﻟﻨﻮﺭ:٣٩/٤٠.
)٤٣(ﺍﳉﻬﻤﻴﺔ ﻳﻘﺼﺪ.
)٤٤(ﻗﻮﻟﻪ)ﻋﻠﻴﻬﺎ ﺗﺮﺗﺒﺖ(...ﻭﻧﻮﺭ ﻫﺪﻯ ﻋﻠﻰ ﺃﻬﻧﻢ ﻳﻈﻨﻮﻥ ﺍﻟﺬﻳﻦ ﻭﺍﻟﺒﺪﻉ ﺍﳉﻬﻞ ﺃﻫﻞ ﻋﻠﻰ ﻳﻌﻮﺩ ﺍﻟﻀﻤﲑ ﻋﻠﻴﻬﺎ.
)٤٥(ﻡ ﰲ)ﻋﲔ ﰲ ﻳﺮﻯ ﺑﻘﻴﻌﺔ ﻛﺴﺮﺍﺏ.(...
()ﻧﺎﻓﻌﺔ ﺃﻬﻧﺎ ﻓﺎﻋﻠﻬﺎ ﻭﳛﺴﺒﻬﺎ ﺍﷲ ﻻﻭﺍﻣﺮ ﻣﻄﺎﺑﻘﺔ ﻟﻴﺴﺖ ﺍﻟﱴ ﺍﻻﻋﻤﺎﻝﻳﻈﻨﻮﻥ ﻓﻠﺠﻬﻠﻬﻢ ﻭﺍﻻﻫﻮﺍﺀ ﺍﻟﺒﺪﻉ ﺃﻫﻞ ﻛﺎﻋﻤﺎﻝ
ﻓﻴﻬﺎ ﺧﲑ ﻻ ﺃﻬﻧﺎ ﺍﳊﻘﻴﻘﺔ ﻭﰱ ﻧﺎﻓﻌﺔ ﺃﻬﻧﺎ.
)٧(ﻡ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ.
)٤٨(ﺍﻟﻔﺮﻗﺎﻥ:٢٤.
(*)
ﻭﺍﻟﻨﺒﺎﺕ)٤٩(ﺷﺊ ﻻ ﻗﻔﺮ ﺃﺭﺽ ﺍﻟﺴﺮﺍﺏ ﻓﻤﺤﻞ ﻭﺍﻟﻌﺎﱂ)٥٠(ﻷﻋﻤﺎﳍﻢ ﻣﻄﺎﺑﻖ ﻭﺫﻟﻚ ﻟﻪ ﺣﻘﻴﻘﺔ ﻻ ﻭﺍﻟﺴﺮﺍﺏﻬﺑﺎ
ﻭ ،ﻭﺍﳍﺪﻯﺍﻹﳝﺎﻥ ﻣﻦ ﺃﻗﻔﺮﺕ ﺍﻟﱵ ﻭﻗﻠﻮﻬﺑﻢﻗﻮﻟﻪ ﲢﺖ ﻣﺎ ﺗﺄﻣﻞ)ﻭﺍﻟﻈﻤﺂﻥ ﻣﺎﺀ ﺍﻟﻈﻤﺂﻥ ﳛﺴﺒﻪ) (٥١(ﻋﻄﺸﻪ ﺍﺷﺘﺪ ﺍﻟﺬﻱ
ﻏﲑ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ ﻛﺎﻧﺖ ﳌﺎ ﻫﺆﻻﺀ ﻓﻜﺬﻟﻚ ﺇﻟﻴﻪ ﻛﺎﻥ ﻣﺎ ﺃﺣﻮﺝ ﺧﺎﻧﻪ ﺑﻞ ﺷﻴﺌﺎ ﳚﺪﻩ ﻓﻠﻢ ﻓﺘﺒﻌﻪ ﻣﺎﺀ ﻓﻈﻨﻪ ﺍﻟﺴﺮﺍﺏ ﻓﺮﺃﻯ
ﺍﻟﺮﺳﻞ ﻃﺎﻋﺔ)٥٢(ﺇﻟﻴﻬ ﻛﺎﻧﻮﺍ ﻣﺎ ﺃﻇﻤﺄ ﳍﻢ ﻓﺮﻓﻌﺖ ﻛﺎﻟﺴﺮﺍﺏ ﺟﻌﻠﺖ ﺍﷲ ﻭﻟﻐﲑ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢﺎ)٥٣(ﻓﻠﻢ
ﺷﻴﺌﺎ ﳚﺪﻭﺍ
ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻭﻭﺟﺪﻭﺍ)٥٤(ﺍﳋﺪﺭﻱ ﺳﻌﻴﺪ ﺃﰊ ﺣﺪﻳﺚ ﻣﻦ ﺍﻟﺼﺤﻴﺢ ﻭﰲ،ﺣﺴﺎﻬﺑﻢ ﻭﻭﻓﺎﻫﻢ ﺑﺄﻋﻤﺎﳍﻢ ﻓﺠﺎﺯﺍﻫﻢ ﰒ
)٥٥(ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﻟﺘﺠﻠﻲ ﺣﺪﻳﺚ ﰲ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ ﻋﻦ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ)ﻛﺄﻬﻧﺎ ﺗﻌﺮﺽ ﲜﻬﻨﻢ ﻳﺆﺗﻰ ﰒ
ﻓﻴﻘ ؟ ﺗﻌﺒﺪﻭﻥ ﻛﻨﺘﻢ ﻭﻣﺎ ﻟﻠﻴﻬﻮﺩ ﻓﻴﻘﺎﻝ ﺍﻟﺴﺮﺍﺏﻓﻴﻘﺎﻝ ﺍﷲ ﺍﺑﻦ ﻋﺰﻳﺮﺍ ﻧﻌﺒﺪ ﻛﻨﺎ ﻮﻟﻮﻥ:ﻭﻟﺪ ﻭﻻ ﺻﺎﺣﺒﺔ ﷲ ﻳﻜﻦ ﱂ ﻛﺬﻬﺑﻢ
- 6. ﻗﺎﻟﻮﺍ ؟ ﺗﺮﻳﺪﻭﻥ ﻓﻤﺎ:ﻟﻠﻨﺼﺎﺭﻯ ﻳﻘﺎﻝ ﰒ ﺟﻬﻨﻢ ﰲ ﻓﻴﺘﺴﺎﻗﻄﻮﻥ ﺍﺷﺮﺑﻮﺍ ﻓﻴﻘﺎﻝ ﺗﺴﻘﻴﻨﺎ ﺃﻥ ﻧﺮﻳﺪ:ﻓﻴﻘﻮﻟﻮﻥ ﺗﻌﺒﺪﻭﻥ ﻛﻨﺘﻢ ﻣﺎ
ﻓﻴﻘﺎﻝ ﺍﷲ ﺍﺑﻦ ﺍﳌﺴﻴﺢ ﻧﻌﺒﺪ ﻛﻨﺎ:ﻓﻴﻘﻮﻟﻮ ؟ ﺗﺮﻳﺪﻭﻥ ﻓﻤﺎ ،ﻭﻟﺪﻭﻻ ﺻﺎﺣﺒﺔ ﷲ ﻛﺎﻥ ﻣﺎ ﻛﺬﺑﺘﻢﻥ:ﳍﻢﻓﻴﻘﺎﻝ ﺗﺴﻘﻴﻨﺎ ﺃﻥ:
ﺍﳊﺪﻳﺚ ﻭﺫﻛﺮ ،ﻓﻴﺘﺴﺎﻗﻄﻮﻥ ﺍﺷﺮﺑﻮﺍ)٥٦(ﻓﺈﻥ ﺇﻟﻴﻪ ﻛﺎﻥ ﻣﺎ ﺃﺣﻮﺝ ﺑﺎﻃﻠﻪ ﳜﻮﻧﻪ ﻓﺈﻧﻪ ﺑﺎﻃﻞ ﺻﺎﺣﺐ ﻛﻞﺣﺎﻝ ﻭﻫﺬﻩ
ﻛﺎﻧﺖ ﺇﺫﺍ ﻭﻛﺬﻟﻚ ﺑﺎﻃﻼ ﻣﺘﻌﻠﻘﻪ ﻛﺎﻥ ﺣﻖ ﻭﻻ ﻣﻄﺎﺑﻖ ﻏﲑ ﺍﻻﻋﺘﻘﺎﺩ ﻛﺎﻥ ﻓﺈﺫﺍ ﺑﺎﻃﻞ ﻛﺈﲰﻪ ﻭﻫﻮ ﻟﻪ ﺣﻘﻴﻘﺔ ﻻ ﺍﻟﺒﺎﻃﻞ
ﺑﺎﻃﻠﺔ ﺍﻟﻌﻤﻞ ﻏﺎﻳﺔ)٥٧(ﺍﷲ ﻟﻐﲑ ﻛﺎﻟﻌﻤﻞﺑﻄﻞ ﺃﻣﺮﻩ ﻏﲑ ﻋﻠﻰ ﺃﻭ ﻭﺟﻞ ﻋﺰ
__________
)٤٩(ﻭﺍﻟﺼﻮﺍﺏ ﺯﺍﺋﺪﺓ ﺍﳉﻤﻠﺔ ﻫﺬﻩ ﰲ ﺍﻟﻌﺎﱂ)ﺍﻟﻘﻔﺮ ﺃﺭﺽ ﺍﻟﺴﺮﺍﺏ ﻓﻤﺤﻞ ﻭﺍﻟﻨﺒﺎﺕ.(
)٥٠(ﻉ ﰲ)ﻓﻴﻬﺎ.(
)٥١(ﺍﻟﻨﻮﺭ:٣٩.
)٥٢(ﻡ ﰲ)ﺍﻟﺮﺳﻞ.(
)٥٣(ﻉ ،ﻡ ﰲ)ﺇﻟﻴﻬﺎ ﻛﺎﻧﻮﺍ ﻣﺎ ﻭﺃﺣﻮﺝ ﻛﺎﻧﻮﺍ ﻣﺎ ﺃﻇﻤﺄ.(
)٥٤(ﺗﻌﺎﱃ ﻗﻮﻟﺔ ﻣﻦ ﻣﻘﺘﺒﺴﺔ)ﻋ ﺍﷲ ﻭﻭﺟﺪﺣﺴﺎﺑﻪ ﻓﻮﻓﺎﻩ ﻨﺪﻩ(ﺍﻟﻨﻮﺭ:٣٩.
)٥٥(ﺍﻟﺸﺠﺮﺓ ﲢﺖ ﺑﺎﻳﻊ ﺍﳋﺪﺭﻯ ﺳﻨﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺳﻌﺪ ﻫﻮ.
ﺣﺠﺮ ﻻﺑﻦ ﺍﻻﺻﺎﺑﺔ ﺍﻧﻈﺮ ﺃﺣﺪ ﺑﻌﺪ ﻣﺎ ﻭﺷﻬﺪ٣/٤١٤.
)٥٦(ﺍﻟﺘﻮﺣﻴﺪ ﻛﺘﺎﺏ ﺍﻟﺒﺨﺎﺭﻱ٤/٢٠١ﺃﲪﺪ ﻭﻣﺴﻨﺪ٣/١٦/١٧.
)٥٧(ﺍﻻﻋﻤﺎﻝ ﻳﻌﲎ.
(*)
ﺿﺪ ﻭﲝﺼﻮﻝ ﺑﺒﻄﻼﻧﻪ ﻋﺎﻣﻠﻪ ﻭﺗﻀﺮﺭ ﻏﺎﻳﺘﻪ ﺑﺒﻄﻼﻥ ﺍﻟﻌﻤﻞﻭﻻ ﻟﻪ ﻻ ﻭﺍﻋﺘﻘﺎﺩﻩ ﻋﻤﻠﻪ ﻋﻠﻴﻪ ﻳﺬﻫﺐ ﻓﻠﻢ ﻳﺆﻣﻠﻪ ﻛﺎﻥ ﻣﺎ
ﺗﻌﺎﱃ ﻗﺎﻝ ﻓﻠﻬﺬﺍ ﺍﻟﻨﻔﻊ ﺿﺪ ﻭﲝﺼﻮﻝ ﻧﻔﻌﻪ ﺑﻔﻮﺍﺕ ﻣﻌﺬﺑﺎ ﺻﺎﺭ ﺑﻞ ﻋﻠﻴﻪ)ﺳﺮﻳﻊ ﻭﺍﷲ ﺣﺴﺎﺑﻪ ﻓﻮﻓﺎﻩ ﻋﻨﺪﻩ ﺍﷲ ﻭﻭﺟﺪ
ﺍﳊﺴﺎﺏ) (٥٨(ﳛﺴﺐ ﺍﻟﺬﻱ ﺍﻟﻀﺎﻝ ﻣﺜﻞ ﻓﻬﺬﺍ)٥٩(ﻫﺪﻯ ﻋﻠﻰ ﺃﻧﻪ.
ﻓﺼﻞ:ﻭﻫ ﺍﳌﺘﺮﺍﻛﻤﺔ ﺍﻟﻈﻠﻤﺎﺕ ﻣﺜﻞ ﺃﺻﺤﺎﺏ ﺍﻟﺜﺎﱐ ﺍﻟﻨﻮﻉﺍﻟﺒﺎﻃﻞ ﻇﻠﻤﺎﺕ ﻋﻠﻴﻪ ﻭﺁﺛﺮﻭﺍ ﻭﺍﳍﺪﻯ ﺍﳊﻖ ﻋﺮﻓﻮﺍ ﺍﻟﺬﻳﻦ ﻢ
ﻭﻇﻠﻤﺔ ﺟﺎﻫﻠﲔ ﻓﺼﺎﺭﻭﺍ ﺑﻌﻠﻤﻬﻢ ﻳﻌﻠﻤﻮﺍ ﱂ ﺣﻴﺚ ﺍﳉﻬﻞ ﻭﻇﻠﻤﺔ ﺍﻟﻨﻔﻮﺱ ﻭﻇﻠﻤﺔ ﺍﻟﻄﺒﻊ ﻇﻠﻤﺔ ﻋﻠﻴﻪ ﻓﺘﺮﺍﻛﻤﺖ ﻭﺍﻟﻀﻼﻝ
ﺍﳌﻮﺝ ﺫﻟﻚ ﻓﻮﻕ ﻭﻣﻦ ﻣﻮﺝ ﻏﺸﻴﻪ ﻭﻗﺪ ﻟﻪ ﺳﺎﺣﻞ ﻻ ﳉﻲ ﲝﺮ ﰲ ﻛﺎﻥ ﻣﻦ ﻛﺤﺎﻝﻓﺤﺎﳍﻢ ﻭﺍﳍﻮﻯﺍﻟﻐﻲ ﺍﺗﺒﺎﻉ)٦٠(
ﻓﻮﻗﻪ ﻭﻣﻦ ﻣﻮﺝﺍﻟﻈﻠﻤﺎﺕ ﻣﻦ ﻓﻴﻪ ﻫﻮ ﻣﺎ ﻧﻈﲑ ﻭﻫﺬﺍ ﺍﻟﺴﺤﺎﺏ ﻭﻇﻠﻤﺔ ﺍﳌﻮﺝ ﻭﻇﻠﻤﺔ ﺍﻟﺒﺤﺮ ﻇﻠﻤﺔ ﰲ ﻓﻬﻮ ﻣﻈﻠﻢ ﺳﺤﺎﺏ
ﺍﳌﻀﺎﺩﺓ ﻭﺍﻟﻈﻠﻤﺎﺕ ﺍﳌﺎﺀ ﻭﻫﻮ ﺍﳊﻴﺎﺓ ﻣﺎﺩﺓ ﻇﻨﻪ ﺍﻟﺬﻱ ﺑﺎﻟﺴﺮﺍﺏ ﺍﳌﺜﻼﻥ ﻭﻫﺬﺍﻥ ،ﺍﻹﳝﺎﻥ ﻧﻮﺭ ﺇﱃ ﻣﻨﻬﺎ ﺍﷲ ﳜﺮﺟﻪ ﱂ ﺍﻟﱵ
ﺍﳌ ﻭﳘﺎﻭﺍﳌﺆﻣﻨﲔ ﻟﻠﻤﻨﺎﻓﻘﲔ ﺿﺮﻬﺑﻤﺎ ﺍﻟﻠﺬﻳﻦ ﺍﳌﺜﻠﲔ ﻧﻈﲑ ﻟﻠﻨﻮﺭﺍﻟﻨﺎﺭﻱ ﻭﺍﳌﺜﻞ ﺍﳌﺎﺋﻲ ﺜﻞ)٦١(ﻣﻨﻬﻤﺎ ﺍﳌﺆﻣﻨﲔ ﺣﻆ ﻭﺟﻌﻞ
ﺍﳌﺜﻠﲔ ﻫﺬﻳﻦ ﰲ ﺍﻟﻜﻔﺎﺭ ﻓﻜﺬﻟﻚ ﻟﻠﺤﻴﺎﺓ ﺍﳌﻀﺎﺩ ﻭﺍﳌﻮﺕ ﻟﻠﻨﻮﺭ ﺍﳌﻀﺎﺩﺓ ﺍﻟﻈﻠﻤﺔ ﻣﻨﻬﻤﺎ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺣﻆ ﻭﺍﻹﺷﺮﺍﻕ ﺍﳊﻴﺎﺓ
ﻓﻴﻪ ﺍﻟﻨﺎﻇﺮ ﻳﻐﺮﺭ ﺍﻟﺬﻱ ﺍﻟﺴﺮﺍﺏ ﺍﳌﺎﺀ ﻣﻦ ﺣﻈﻬﻢ)٦٢(ﺃﻥ ﳚﻮﺯ ﻭﻫﺬﺍ ﺍﳌﺘﺮﺍﻛﻤﺔ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺣﻈﻬﻢ ﻟﻪ ﺣﻘﻴﻘﺔ ﻭﻻﻳﻜﻮﻥ
ﺍﳌﺜﻼﻥ ﻓﻴﻜﻮﻥ ﺍﻟﻮﺣﻲ ﻋﻦ ﺑﺈﻋﺮﺍﺿﻬﻢ ﻭﺍﻹﺿﺎﺀﺓﺍﳊﻴﺎﺓ ﻣﺎﺩﺓ ﻋﺪﻣﻮﺍ ﻭﺃﻬﻧﻢ ﺍﻟﻜﻔﺎﺭ ﻃﻮﺍﺋﻒ ﻣﻦ ﻃﺎﺋﻔﺔ ﻛﻞﺣﺎﻝ ﺑﻪ ﺍﳌﺮﺍﺩ
ﺗﻨﻮﻳﻊ ﺑﻪ ﺍﳌﺮﺍﺩ ﻳﻜﻮﻥ ﺃﻥ ﻭﳚﻮﺯ ﻭﺍﺣﺪ ﳌﻮﺻﻮﻑ ﺻﻔﺘﲔ)٦٣(ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻷﻭﻝ ﺍﳌﺜﻞ ﺃﺻﺤﺎﺏ ﻭﺃﻥﺍﻟﻜﻔﺎﺭ ﺃﺣﻮﺍﻝ
ﻋﻤﻠﻮﺍ
__________
)٥٨(ﺍﻟﻨﻮﺭ:٣٩.
- 7. )٥٩(ﻉ ﰲ)ﳛﺴﺐ:ﻋﻤﻠﻪ ﳛﺴﺐ.(
)٦٠(ﻛﺮﺭﻧﺎ)ﻣﻮﺝ(ﺍﻻﺻﻞ ﰲ ﺗﻜﻮﻥ ﱂ.
)٦١(ﻛﺜﲑ ﺍﺑﻦ ﺗﻔﺴﲑ٣/٢٩٦.
)٦٢(ﻉ ،ﻡ ﰲ)ﺍﻟﻨﺎﻇﺮ ﻳﻐﺮ.(
)٦٣(ﻉ ﰲ)ﻣﺘﻨﻮﻉ.(
(*)
ﺍﳌﺜﻞ ﻭﺃﺻﺤﺎﺏ ﺻﻨﻌﺎ ﳛﺴﻨﻮﻥ ﺃﻬﻧﻢ ﳛﺴﺒﻮﻥ ﻓﻜﺎﻧﻮﺍ ﺑﺎﻷﺳﻼﻑ ﻇﻦ ﻭﺣﺴﻦ ﺟﻬﻞ ﻋﻠﻰ ﺑﻞ ﺑﺼﲑﺓ ﻭﻻ ﻋﻠﻢ ﻏﲑ ﻋﻠﻰ
ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ ﺍﺳﺘﺤﺒﻮﺍ ﺍﻟﺬﻳﻦ ﻫﻢﺍﻟﺜﺎﱐﺃﻥ ﺑﻌﺪ ﻭﺟﺤﺪﻭﻩ ﺃﺑﺼﺮﻭﻩ ﺇﺫ ﺑﻌﺪ ﻋﻨﻪ ﻭﻋﻤﻮﺍ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﻭﺁﺛﺮﻭﺍ ﺍﳍﺪﻯ
ﻗﻮﻟﻪ ﰲ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻋﻠﻴﻬﻢ ﺍﳌﻨﻌﻢ ﳊﺎﻝ ﳐﺎﻟﻒ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻭﺣﺎﻝ ﺍﻟﻀﺎﻟﲔ ﺣﺎﻝ ﻭﺍﻷﻭﻝ ﻋﻠﻴﻬﻢ ﺍﳌﻐﻀﻮﺏ ﺣﺎﻝ ﻓﻬﺬﺍ ﻋﺮﻓﻮﻩ
ﺗﻌﺎﱃ) :ﻗﻮﻟ ﺇﱃ ﺯﺟﺎﺟﺔ ﰲ ﺍﳌﺼﺒﺎﺡ ﻣﺼﺒﺎﺡﻓﻴﻬﺎ ﻛﻤﺸﻜﺎﺓ ﻧﻮﺭﻩ ﻣﺜﻞ ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﻧﻮﺭ ﺍﷲﻪ)ﺃﺣﺴﻦ ﺍﷲ ﻟﻴﺠﺰﻳﻬﻢ
ﺣﺴﺎﺏ ﺑﻐﲑ ﻳﺸﺎﺀ ﻣﻦ ﻳﺮﺯﻕ ﻭﺍﷲ ﻓﻀﻠﻪ ﻣﻦ ﻭﻳﺰﻳﺪﻫﻢ ﻋﻤﻠﻮﺍ ﻣﺎ)٦٤(ﺍﳌﻨﻌﻢ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺮﻕ ﺃﻭﺻﺎﻑ ﺍﻵﻳﺎﺕ ﻓﺘﻀﻤﻨﺖ
ﺃﻋﻠﻢ ﻭﺍﷲ ﺍﳌﺘﺮﺍﻛﻤﺔ ﺍﻟﻈﻠﻤﺎﺕ ﺃﻫﻞ ﻭﻫﻢ ﻋﻠﻴﻬﻢ ﻭﺍﳌﻐﻀﻮﺏ ﺍﻟﺴﺮﺍﺏ ﺃﺻﺤﺎﺏ ﻭﻫﻢ ﻭﺍﻟﻀﺎﻟﲔ ﺍﻟﻨﻮﺭ ﺃﻫﻞ ﻭﻫﻢ ﻋﻠﻴﻬﻢ.
ﺍﻟﻌﻤﻞ ﻷﺻﺤﺎﺏ ﺍﳌﺜﻠﲔ ﻣﻦ ﺍﻷﻭﻝ ﻓﺎﳌﺜﻞ،ﻳﻨﻔﻊ ﻻ ﺍﻟﺬﻱ ﺍﻟﺒﺎﻃﻞ)٦٥(ﻭﻫﺆﻻﺀ ﺍﻟﺒﺎﻃﻞ ﺍﻟﻌﻤﻞ ﺃﺻﺤﺎﺏ ﻓﺄﻭﻟﺌﻚ
ﺍﻟﺜﺎﱐ ﺍﻟﻔﺮﻳﻖ ﺣﺎﻝ ﻣﺜﻞ ﻭﳍﺬﺍ ﺍﳊﻖ ﻭﺩﻳﻦ ﻟﻠﻬﺪﻯ ﻣﻀﺎﺩ ﻭﻛﻼﳘﺎ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻳﻨﻔﻊ ﻻ ﺍﻟﺬﻱ ﺍﻟﻌﻤﻞ ﺃﺻﺤﺎﺏ
ﻣﺘ ﺃﻣﻮﺍﺝ ﻭﺃﻬﻧﺎ ﻓﻴﻪ ﺍﻟﺒﺤﺮ ﺃﻣﻮﺍﺝ ﺑﺘﻼﻃﻢ ﻗﻠﻮﻬﺑﻢ ﰲ ﺍﻟﻔﺎﺳﺪﺓ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺸﻜﻮﻙ ﺃﻣﻮﺍﺝ ﺗﻼﻃﻢ ﰲﻣﻦ ﺮﺍﻛﻤﺔ
ﻭﺍﳍﻮﻯ ﺍﻟﻐﻲ ﺳﺤﺐ ﻋﻠﻴﻬﺎ ﺗﺮﺍﻛﻤﺖ ﻗﺪ ﺍﻟﱵ ﺍﳌﻈﻠﻤﺔ ﻗﻠﻮﻬﺑﻢ ﰲ ﻭﺍﻟﺸﺒﻪ ﺍﻟﺸﻜﻮﻙ ﺃﻣﻮﺍﺝ ﻭﻫﻜﺬﺍ ﻣﻈﻠﻢ ﺳﺤﺎﺏ ﻓﻮﻗﻬﺎ
ﻣﻦ ﺗﻨﺰﻳﻞ ﻭﺃﻧﻪ ﻭﺟﻼﻟﻪﺍﻟﻘﺮﺁﻥ ﻋﻈﻤﺔ ﻳﻌﺮﻑ ﺍﳌﺜﻠﲔ ﻭﺑﲔﺑﻴﻨﻬﻤﺎ ﻭﻟﻴﻄﺎﺑﻖ ﺍﻟﻔﺮﻳﻘﲔ ﺃﺣﻮﺍﻝ ﺍﻟﻠﺒﻴﺐ ﻓﻠﻴﺘﺪﺑﺮ ﻭﺍﻟﺒﺎﻃﻞ
ﲪﻴﺪ ﺣﻜﻴﻢ.
ﻟﺬﻟﻚ ﺍﳌﻮﺟﺐ ﺃﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺃﺧﱪ
ﱂ ﺃﻧﻪﻧﻮﺭﺍ ﳍﻢ ﳚﻌﻞ)٦٦(ﺍﻟﺬﻳﻦ ﻭﱄ ﺳﺒﺤﺎﻧﻪ ﻓﺈﻧﻪ ﺍﻟﻨﻮﺭ ﺇﱃ ﻣﻨﻬﺎ ﳜﺮﺟﻬﻢ ﻓﻠﻢ ﻓﻴﻬﺎ ﺧﻠﻘﻮﺍ ﺍﻟﱵ ﺍﻟﻈﻠﻤﺔ ﻋﻠﻰ ﺗﺮﻛﻬﻢ ﺑﻞ
ﻋﻤﺮ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺣﺪﻳﺚ ﻣﻦ ﺍﳌﺴﻨﺪ ﻭﰲ،ﺍﻟﻨﻮﺭ ﺇﱃ ﺍﻟﻈﻠﻤﺎﺕ ﻣﻦ ﳜﺮﺟﻬﻢ ﺁﻣﻨﻮﺍ)٦٧(ﺻﻠﻰ ﺍﻟﻨﱯ ﺃﻥ ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ
__________
)٦٤(ﺍﻟﻨﻮﺭ:٣٨.
ﺗﻔﺴ ﺍﻧﻈﺮﺹ ﺍﻟﻜﺸﺎﻑ ﲑ٦٧.
)٦٥(ﺍﻟﻄﺒﻊ ﻣﻦ ﺳﻘﻂ)ﺍﻟﺬﻯ ﺍﻻﲝﺎﺙ ﻭﺍﻟﻨﻈﺮﻭ ﺍﻟﻌﻠﻮﻡ ﻻﺻﺤﺎﺏ ﺍﻟﺜﺎﱐ ﻭﺍﳌﺜﻞ)ﺍﻟﱴ(ﺗﻨﻔﻊ ﻻ.(
)٦٦(ﺍﻟﻜﺸﺎﻑ ﺗﻔﺴﲑ ﺭﺍﺟﻊ٣/٦٧.
)٦٧(ﺝ ﻟﻠﺬﻫﱯ ﺍﻟﺼﺤﺎﺑﺔ ﺃﲰﺎﺀ ﲡﺮﻳﺪ ﺭﺍﺟﻊ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺃﺑﻮ ﺍﻟﻌﺪﻭﻯ ﺍﳋﻄﺎﺏ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻫﻮ١/٣٢٥.
ﻗﺎﻝ) :ﰲ ﺧﻠﻘﻪ ﺧﻠﻖ ﺍﷲ ﺇﻥﺿﻞ ﺃﺧﻄﺄﻩ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﺍﻟﻨﻮﺭ ﺫﻟﻚ ﻣﻦ ﺃﺻﺎﺑﻪ ﻓﻤﻦ ﻧﻮﺭﻩ ﻣﻦ ﻋﻠﻴﻬﻢ ﻭﺃﻟﻘﻰ ﻇﻠﻤﺔ) (٦٨(
ﳛﲕ ﻭﺟﻮﺩﻳﺎ ﻧﻮﺭﺍ ﻟﻪ ﺟﻌﻞ ﻫﺪﺍﻳﺘﻪ ﺃﺭﺍﺩ ﻓﻤﻦ ﻇﻠﻤﺔ ﰲ ﺍﳋﻠﻖ ﺧﻠﻖ ﺳﺒﺤﺎﻧﻪ ﻓﺎﷲ ﺍﷲ ﻋﻠﻢ ﻋﻠﻰ ﺍﻟﻘﻠﻢ ﺟﻒ ﺃﻗﻮﻝ ﻓﻠﺬﻟﻚ
ﻓﻬﻲ ﻓﻴﻪ ﻳﻨﻔﺨﻬﺎ ﺍﻟﱵ ﺑﺎﻟﺮﻭﺡ ﺑﺪﻧﻪ ﳛﲕ ﻛﻤﺎ ﻭﺭﻭﺣﻪ ﻗﻠﺒﻪ ﺑﻪ)٦٩(ﺍﻟﺒﺪﻥ ﺣﻴﺎﺓ ﺣﻴﺎﺗﺎﻥﻭﺍﻟﻘﻠﺐ ﺍﻟﺮﻭﺡ ﻭﺣﻴﺎﺓ ﺑﺎﻟﺮﻭﺡ
ﺗﻌﺎﱃ ﻗﺎﻝ ﻛﻤﺎ ﻋﻠﻴﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳊﻴﺎﺓ ﻟﺘﻮﻗﻒ ﺭﻭﺣﺎ ﺍﻟﻮﺣﻲ ﺍﷲ ﲰﻰ ﻭﳍﺬﺍ ﺑﺎﻟﻨﻮﺭ:ﻣﻦ ﻋﻠﻰ ﺃﻣﺮﻩ ﻣﻦ ﺑﺎﻟﺮﻭﺡ ﺍﳌﻼﺋﻜﺔ ﻳﻨﺰﻝ
- 8. ﻋﺒﺎﺩﻩ ﻣﻦ ﻳﺸﺎﺀ) (٧٠(ﻭﻗﺎﻝ) :ﻋﺒﺎﺩﻩ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﻠﻰ ﺃﻣﺮﻩ ﻣﻦ ﺍﻟﺮﻭﺡ ﻳﻠﻘﻲ) (٧١(ﻭﻗﺎﻝ) :ﺇﻟﻴﻚ ﺃﻭﺣﻴﻨﺎ ﻭﻛﺬﻟﻚ
ﻛﻨﺖ ﻣﺎ ﺃﻣﺮﻧﺎ ﻣﻦ ﺭﻭﺣﺎﻋﺒﺎﺩﻧﺎ ﻣﻦ ﻧﺸﺎﺀ ﻣﻦ ﺑﻪ ﻬﻧﺪﻱ ﻧﻮﺭﺍ ﺟﻌﻠﻨﺎﻩ ﻭﻟﻜﻦ ﺍﻹﳝﺎﻥ ﻭﻻ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﺗﺪﺭﻱ) (٧٢(ﻓﺠﻌﻞ
ﻧﻮﺭ ﻣﻦ ﻣﺎﻟﻪ ﺍﻟﻈﻠﻤﺎﺕ ﰲ ﻓﻬﻮ ﻣﻨﻪ ﻧﻮﺭﺍ ﻟﻪ ﳚﻌﻞ ﱂ ﻭﻣﻦ ﻣﻴﺖ ﻓﻬﻮ ﺍﻟﺮﻭﺡ ﻬﺑﺬﺍ ﳛﻴﻪ ﱂ ﻓﻤﻦ ﻭﻧﻮﺭﺍ ﺭﻭﺣﺎ ﻭﺣﻴﻪ) (٧٣(
ﻓﺼﻞ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﻛﺎ ﺇﻻ ﻫﻢ ﺇﻥ ﻳﻌﻘﻠﻮﻥ ﺃﻭ ﻳﺴﻤﻌﻮﻥ ﺃﻛﺜﺮﻫﻢ ﺃﻥ ﲢﺴﺐ ﺃﻡﺳﺒﻴﻼ ﺃﺿﻞ ﻫﻢ ﺑﻞ ﻷﻧﻌﺎﻡ) (٧٤(
ﺑﺎﻷﻧﻌﺎﻡ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻓﺸﺒﻪ
ﺍﻟﺒﻬﻴﻤﺔ ﻷﻥ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺳﺒﻴﻼ ﺃﺿﻞ ﺍﻷﻛﺜﺮﻳﻦ ﻭﺟﻌﻞ ﻟﻪ ﻭﺍﻻﻧﻘﻴﺎﺩﺍﳍﺪﻯ ﻗﺒﻮﻝ ﻋﺪﻡ ﰲ ﺍﻟﺘﺴﺎﻭﻱ ﺍﻟﻨﻮﻋﲔ ﺑﲔ ﻭﺍﳉﺎﻣﻊ
ﺍﻟﻄﺮﻳﻖ ﻭﺗﺘﺒﻊ ﻓﺘﻬﺘﺪﻱ ﺳﺎﺋﻘﻬﺎ ﻳﻬﺪﻳﻬﺎ)٧٥(ﻭﻳﻬﺍﻟﺮﺳﻞ ﻳﺪﻋﻮﻬﻧﻢ ﻭﺍﻷﻛﺜﺮﻭﻥ ﴰﺎﻻ ﻭﻻ ﳝﻴﻨﺎ ﻋﻨﻬﺎ ﲢﻴﺪ ﻓﻼﺪﻭﻬﻧﻢ
ﻓﻼ ﺍﻟﺴﺒﻴﻞ
__________
)٦٨(ﺍﳌﺴﻨﺪ٢/١٧٦ﺍﻟﺘﺮﻣﺬﻱ ﻭﺳﻨﻦ٣٨ﺑﺎﺏ١٨ﺍﻟﺴﻴﻮﻃﻲ ﻭﺿﻌﻔﻪﺍﳊﺎﻛﻢ ﻭﻣﺴﺘﺪﺭﻙ.
)٦٩(ﻉ ،ﻡ ﰲ)ﻓﻬﻤﺎ.(
)٧٠(ﺍﻟﻨﺤﻞ:٢.
)٧١(ﻏﺎﻓﺮ:١٥.
)٧٢(ﺍﻟﺸﻮﺭﻯ:٥٢.
)٧٣(ﺍﻻﻣﺜﺎﻝ ﺍﻧﻈﺮ٢٦:٢٧ﺍﳉﻤﺎﻥ ،١٧٧-١٨٠ﺍﻟﻄﱪﻱ ﺗﻔﺴﲑ ،١٨/١٤٨ﻛﺜﲑ ﻭﺍﺑﻦ٢/٢٩٦.
)٧٤(ﺍﻟﻔﺮﻗﺎﻥ:٤٤.
)٧٥(ﺡ ﺍﻟﻜﺸﺎﻑ ﺗﻔﺴﲑ ﺭﺍﺟﻊ٣/٩٤.
ﻭﺍﻟﻄﺮﻳﻖﺍﻟﻨﺒﺎﺕ ﻣﻦ ﻳﻀﺮﻫﺎ ﻣﺎ ﺑﲔ ﺗﻔﺮﻕ ﻭﺍﻷﻧﻌﺎﻡﻳﻨﻔﻌﻬﻢ ﻣﺎ ﻭﺑﲔ ﻳﻀﺮﻫﻢ ﻣﺎ ﺑﲔ ﻳﻔﺮﻗﻮﻥ ﻭﻻ ﻳﻬﺘﺪﻭﻥ ﻭﻻﻳﺴﺘﺠﻴﺒﻮﻥ
ﻬﺑﺎ ﺗﻨﻄﻖ ﺃﻟﺴﻨﺔ ﻭﻻ ﻬﺑﺎ ﺗﻌﻘﻞ ﻗﻠﻮﺑﺎ ﻟﻸﻧﻌﺎﻡ ﳜﻠﻖ ﱂ ﺗﻌﺎﱃ ﻭﺍﷲ ﻓﺘﺆﺛﺮﻩ ﻳﻨﻔﻌﻬﺎ ﻭﻣﺎ ﻓﺘﺠﺘﻨﺒﻪ)٧٦(ﺫﻟﻚﻭﺃﻋﻄﻰﱂ ﰒ ﳍﺆﻻﺀ
ﺇﱃ ﻳﻬﺘﺪﻱ ﻻ ﻣﻦ ﻓﺈﻥ ﺍﻟﺒﻬﺎﺋﻢ ﻣﻦ ﺃﺿﻞ ﻓﻬﻢ ﻭﺍﻷﺑﺼﺎﺭ ﻭﺍﻷﲰﺎﻉ ﻭﺍﻷﻟﺴﻨﺔ ﻭﺍﻟﻘﻠﻮﺏ ﺍﻟﻌﻘﻮﻝ ﻣﻦ ﳍﻢ ﺟﻌﻞ ﲟﺎ ﻳﻨﺘﻔﻌﻮﺍ
ﻟﻪ ﺍﻟﺪﻟﻴﻞ ﻣﻊ ﺍﻟﻄﺮﻳﻖ ﻭﺇﱃ ﺍﻟﺮﺷﺪ)٧٧(ﻣﻌﻪ ﺩﻟﻴﻞ ﻻ ﺣﻴﺚ ﻳﻬﺘﺪﻱ ﻻ ﳑﻦ ﺣﺎﻻ ﻭﺃﺳﻮﺃ ﺃﺿﻞ.
ﻓﺼﻞ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﻣ ﻣﻦ ﻟﻜﻢ ﻫﻞﺃﻧﻔﺴﻜﻢ ﻣﻦ ﻣﺜﻼ ﻟﻜﻢ ﺿﺮﺏﺭﺯﻗﻨﺎﻛﻢ ﻣﺎ ﰲ ﺷﺮﻛﺎﺀ ﻣﻦ ﺃﳝﺎﻧﻜﻢ ﻣﻠﻜﺖ ﺎ
ﻳﻌﻘﻠﻮﻥ ﻟﻘﻮﻡ ﺍﻵﻳﺎﺕ ﻧﻔﺼﻞ ﻛﺬﻟﻚ ﺃﻧﻔﺴﻜﻢ ﻛﺨﻴﻔﺘﻜﻢ ﲣﺎﻓﻮﻬﻧﻢ ﺳﻮﺍﺀ ﻓﻴﻪ ﻓﺄﻧﺘﻢ) (٧٨(ﺍﺣﺘﺞ ﻗﻴﺎﺳﻲ ﺩﻟﻴﻞﻭﻫﺬﺍ
ﺻﺤﺘﻬﺎ ﻳﻌﺮﻓﻮﻥ ﺣﺠﺔ ﻋﻠﻴﻬﻢ ﻓﺄﻗﺎﻡ ﺷﺮﻛﺎﺀ ﻭﻣﻠﻜﻪ ﻋﺒﻴﺪﻩ ﻣﻦ ﻟﻪ ﺟﻌﻠﻮﺍ ﺣﻴﺚ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﺍﷲ)٧٩(ﻣﻦ
ﻓﻴﻬﺎ ﳛﺘﺎﺟﻮﻥ ﻭﻻ ﻧﻔﻮﺳﻬﻢﻣﻘﺮﺭ ﻧﻔﺴﻪ ﰲ ﻫﻮ ﲟﺎ ﻋﻠﻴﻪ ﻭﳛﺘﺞ ﻧﻔﺴﻪ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻳﺄﺧﺬ ﺃﻥ ﺍﳊﺠﺎﺝ ﺃﺑﻠﻎ ﻭﻣﻦ ﻏﲑﻫﻢ ﺇﱃ
ﻋﻨﺪﻫﻢ)٨٠(ﻓﻘﺎﻝ ﳍﺎ ﻣﻌﻠﻮﻡ)ﻣﻦ ﺃﳝﺎﻧﻜﻢ ﻣﻠﻜﺖ ﻣﺎ ﻣﻦ ﻟﻜﻢ ﻫﻞ) (٨١(ﻭﺍﻷﻫﻞ ﺍﳌﺎﻝ ﰲ ﺷﺮﻛﺎﺀ ﻭﺇﻣﺎﺋﻜﻢﻋﺒﻴﺪﻛﻢ
ﲣﺎﻓﻮﻥ ﺳﻮﺍﺀ ﺫﻟﻚ ﰲ ﻭﻫﻢ ﻓﺄﻧﺘﻢ ﻭﺃﻫﻠﻴﻜﻢ ﺃﻣﻮﺍﻟﻜﻢ ﰲ ﻋﺒﻴﺪﻛﻢ ﻳﺸﺎﺭﻛﻜﻢ ﻫﻞ ﺃﻱ)٨٢(ﺃﻥﺃﻣﻮﺍﻟﻜﻢ ﻳﻘﺎﲰﻮﻛﻢ
ﻋﺒﺎﺱ ﺍﺑﻦ ﻭﻗﺎﻝ ﺷﺮﻳﻜﻪ ﺍﻟﺸﺮﻳﻚ ﳜﺎﻑ ﻛﻤﺎ ﻋﻠﻴﻜﻢ ﺑﺒﻌﻀﻬﺎ ﻭﻳﺴﺘﺄﺛﺮﻭﻥ ،ﺇﻳﺎﻫﺎ ﻭﻳﺸﺎﻃﺮﻭﻛﻢ)٨٣) :(ﺃﻥ ﲣﺎﻓﻮﻥ
ﺑﻌﻀﺎ ﺑﻌﻀﻜﻢ ﻳﺮﺙ ﻛﻤﺎ ﻳﺮﺛﻮﻛﻢ(ﻫﻞ ﻭﺍﳌﻌﲎ
__________
)٧٦(ﻉ ﰲ)ﻬﺑﺎ ﺗﺘﻜﻠﻢ.(
)٧٧(ﻡ ،ﻉ ﰲ)ﺇﻟﻴﻪ.(
)٧٨(ﺍﻟﺮﻭﻡ:٢٨.
- 9. )٧٩(ﺍﻟﻜﺸﺎﻑ ﺭﺍﺟﻊ٣/٢٢١.
)٨٠(ﻡ ﰲ)ﻋﻨﺪﻫﺎ.(
)٨١(ﺍﻟﺮﻭﻡ:٢٨ﳏﺮﻓﺔ ﻭﺭﺩﺕ ﺍﻻﺻﻞ ﻭﰱ)ﺳﻮﺍﺀ ﻓﻴﻪ ﻓﺄﻧﺘﻢ ﺭﺯﻗﻨﺎﻛﻢ ﻓﻴﻤﺎ ﺷﺮﻛﺎﺀ ﻣﻦ.(
)٨٢(ﻡ ﰲ)ﲣﺎﻓﻮﻥ(ﺍﻟﻄﱪﻱ ﺍﻧﻈﺮ٢١/٣٩ﻭﺍﻟﺒﻐﻮﻯ٥/٢٠٧.
)٨٣(ﺍﻟﻄﱪﻱ ﺍﻧﻈﺮ٢١/٣٩ﻭﺍﻟﺒﻐﻮﻯ ﻭﺍﳋﺎﺯﻥ٥/٢٠٧.
(*)
ﻳﺴﺎﻭﻳﻪ ﺣﱴ ﻭﺃﻫﻠﻪﻣﺎﻟﻪ ﰲ ﺷﺮﻳﻜﻪ ﻋﺒﺪﻩ ﻳﻜﻮﻥ ﺃﻥ ﻣﻨﻜﻢ ﺃﺣﺪ ﻳﺮﺿﻰ ﻫﻞﰲ ﻳﻨﻔﺮﺩ ﺃﻥ ﳜﺎﻑ ﻓﻬﻮ ﺫﻟﻚ ﰲ ﺍﻟﺘﺼﺮﻑ ﰲ
ﺧﻠﻘﻲ ﻣﻦ ﰊ ﻋﺪﻟﺘﻢ ﻓﻠﻢ ﻷﻧﻔﺴﻜﻢ ﺫﻟﻚﺗﺮﺿﻮﺍ ﱂ ﻓﺈﺫﺍ ﻭﺍﻷﺣﺮﺍﺭ ﺍﻟﺸﺮﻛﺎﺀ ﻣﻦ ﻏﲑﻩ ﳜﺎﻑ ﻛﻤﺎ ﻓﻴﻪ ﻳﺘﺼﺮﻑ ﺑﺄﻣﺮ ﻣﺎﻟﻪ
ﻓﻄﺮﻛﻢ ﰲ ﺑﺎﻃﻼ ﺍﳊﻜﻢ ﻫﺬﺍ ﻛﺎﻥ ﻓﺈﻥ ﱄ ﳑﻠﻮﻙ ﻫﻮ ﻣﻦ)٨٤(ﻟﻴﺲ ﺇﺫ ﺣﻘﻜﻢ ﰲ ﳑﻜﻦ ﻋﻠﻴﻜﻢ ﺟﺎﺋﺰ ﺃﻧﻪ ﻣﻊ ﻭﻋﻘﻮﻟﻜﻢ
ﺣﻘ ﻟﻜﻢ ﻣﻠﻜﺎ ﻋﺒﻴﺪﻛﻢﺇﺧﻮﺍﻧﻜﻢ ﻫﻢ ﻭﺇﳕﺎ ﻴﻘﺔ
ﻋﺒﺎﺩﻱ ﻭﻫﻢ ﻭﺃﻧﺘﻢ ﺃﻳﺪﻳﻜﻢ ﲢﺖ ﺍﷲ ﺟﻌﻠﻬﻢ)٨٥) (ﻓﻜﻴﻒ) (٨٦(ﻣﻦ ﺃﻥ ﻣﻊ ﺣﻘﻲ ﰲ ﺍﳊﻜﻢ ﻫﺬﺍ ﻣﺜﻞ ﺗﺴﺘﺠﻴﺰﻭﻥ
ﺍﻟﻌﻘﻮﻝ ﻷﻭﱄ ﺍﻵﻳﺎﺕ ﺗﻔﺼﻴﻞ ﻳﻜﻮﻥ ﻓﻬﻜﺬﺍ ﻭﺧﻠﻘﻲ ﻭﻣﻠﻜﻲ ﻋﺒﻴﺪﻱ ﺷﺮﻛﺎﺀ ﱄ ﺟﻌﻠﺘﻤﻮﻫﻢ)٨٦.(
ﻓﺼﻞ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﻋﻠﻰ ﻳﻘﺪﺭ ﻻ ﳑﻠﻮﻛﺎ ﻋﺒﺪﺍ ﻣﺜﻼ ﺍﷲ ﺿﺮﺏﻣﻨﻪ ﻳﻨﻔﻖ ﻓﻬﻮ ﺣﺴﻨﺎ ﺭﺯﻗﺎ ﻣﻨﺎ ﺭﺯﻗﻨﺎﻩ ﻭﻣﻦ ﺷﺊ
ﻳﻌﻠﻤﻮﻥ ﻻ ﺃﻛﺜﺮﻫﻢ ﺑﻞ ﷲ ﺍﳊﻤﺪ ﻳﺴﺘﻮﻭﻥ ﻫﻞ ﻭﺟﻬﺮﺍﺳﺮﺍ.
ﻳﺴﺘﻮﻱ ﻫﻞ ﲞﲑ ﻳﺄﺕ ﻻ ﻳﻮﺟﻬﻪ ﺃﻳﻨﻤﺎ ﻣﻮﻻﻩ ﻋﻠﻰ ﻛﻞ ﻭﻫﻮ ﺷﺊ ﻋﻠﻰ ﻳﻘﺪﺭ ﻻ ﺃﺑﻜﻢ ﺃﺣﺪﳘﺎ ﺭﺟﻠﲔ ﻣﺜﻼ ﺍﷲ ﻭﺿﺮﺏ
ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﻭﻫﻮ ﺑﺎﻟﻌﺪﻝ ﻳﺄﻣﺮ ﻭﻣﻦ ﻫﻮ) (٨٨.(
ﻗ ﻣﺘﻀﻤﻨﺎﻥ ﻣﺜﻼﻥ ﻫﺬﺍﻥﻧﻮﻋﺎﻥ ﺍﻟﻘﻴﺎﺱ ﻓﺈﻥ ،ﻭﻣﻮﺟﺒﻪ ﻋﻠﺘﻪ ﻟﻨﻔﻲ ﺍﳊﻜﻢ ﻧﻔﻰ ﻭﻫﻮ ﺍﻟﻌﻜﺲ ﻗﻴﺎﺱ ﻣﻦ ﻴﺎﺳﲔ:ﻃﺮﺩ ﻗﻴﺎﺱ
ﺍﳊﻜﻢ ﻋﻠﺔ ﻟﻨﻔﻲ ﺍﻟﻔﺮﻉ ﻋﻦ ﺍﳊﻜﻢ ﻧﻔﻲ ﻳﻘﺘﻀﻲ ﻋﻜﺲ ﻭﻗﻴﺎﺱ ﻓﻴﻪ ﺍﻷﺻﻞ ﻋﻠﺔ ﻟﺜﺒﻮﺕ ﺍﻟﻔﺮﻉ ﰲ ﺍﳊﻜﻢ ﺍﺛﺒﺎﺕ ﻳﻘﺘﻀﻲ
ﺷ ﻟﻜﻞ ﺍﳌﺎﻟﻚ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻓﺎﷲ ﻭﻟﻸﻭﺛﺎﻥﻟﻨﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺿﺮﺑﻪ ﻣﺎ ﺍﻷﻭﻝ ﻓﺎﳌﺜﻞ ﻓﻴﻪﻋﺒﻴﺪﻩ ﻋﻠﻰ ﻳﺸﺎﺀ ﻛﻴﻒ ﻳﻨﻔﻖ ﺊ
ﺷﺊ ﻋﻠﻰ ﺗﻘﺪﺭ ﻻ ﻋﺎﺟﺰﺓ ﳑﻠﻮﻛﺔ ﻭﺍﻷﻭﺛﺎﻥ ﻭﺍﻟﻨﻬﺎﺭ ﺍﻟﻠﻴﻞ ﺳﺤﺎﺀ ﻧﻔﻘﺔ ﺇﻻ ﺗﻐﻀﻴﻬﺎ ﻻ ﻣﻸﻯﳝﻴﻨﻪ ﻭﻬﻧﺎﺭﺍ ﻟﻴﻼ ﻭﺟﻬﺮﺍﺳﺮﺍ
ﻭﻏﲑﻩ ﳎﺎﻫﺪ ﻗﻮﻝ ﻫﺬﺍ ﺍﳌﺒﲔ ﻭﺍﻟﻔﺮﻕ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺘﻔﺎﻭﺕ ﻫﺬﺍ ﻣﻊ ﺩﻭﱐ ﻣﻦ ﻭﺗﻌﺒﺪﻭﻬﻧﺎ ﱄ ﺷﺮﻛﺎﺀ ﲡﻌﻠﻮﻬﻧﺎ ﻓﻜﻴﻒ)٨٩(،
ﺍﺑﻦ ﻭﻗﺎﻝ
__________
)٨٤(ﺧﺎﻃﺮﻛﻢ.
)٨٥(ﻡ ﰲ)ﱃ ﻋﺒﻴﺪ.(
)٨٦(ﻡ ﻣﻦ ﺯﻳﺎﺩﺓ.
)٨٧(،ﻛﺜﲑ ﺍﺑﻦ ﺗﻔﺴﲑ ﺍﻧﻈﺮ٢١/٣٨ﻭﺍﻟﻄﱪﻱ٣٨ﻭﺍﻻﻣﺜﺎﻝ:٢٨.
)٨٨(ﺍﻟﻨﺤﻞ:٧٥،٧٦ﺍﻟﺰﳐﺸﺮﻱ ﺍﻧﻈﺮ٢/٤٢٠-٤٢١.
)٨٩(ﺍﻟﻄﱪﻱ ﺗﻔﺴﲑ ﺍﻧﻈﺮ١٤/١٤٩-١٥٠ﻛﺜﲑ ﻭﺍﺑﻦ٢/٥٧٨.
(*)
ﻋﺒﺎﺱ)٩٠(ﻟﻠ ﺗﻌﺎﱃ ﺍﷲ ﺿﺮﺑﻪ ﻣﺜﻞ ﻭﻫﻮﺣﺴﻨﺎ ﺭﺯﻗﺎ ﻣﻨﻪ ﺭﺯﻗﻪ ﰒ ﻋﻨﺪﻩ ﺍﻟﺬﻱ ﺍﳋﲑ ﰲ ﺍﳌﺆﻣﻦ ﻭﻣﺜﻞ ،ﻭﺍﻟﻜﺎﻓﺮ ﻤﺆﻣﻦ
ﳑﻠﻮﻙ ﻋﺒﺪ ﲟﻨﺰﻟﺔ ﻭﺍﻟﻜﻔﺎﺭﻭﺟﻬﺮﺍ ﺳﺮﺍ ﻏﲑﻩ ﻭﻋﻠﻰ ﻧﻔﺴﻪ ﻋﻠﻰ ﻣﻨﻪ ﻳﻨﻔﻖ ﻓﻬﻮ)ﻋﺎﺟﺰ) (٩١(ﻻ ﻷﻧﻪ ﺷﺊ ﻋﻠﻰ ﻳﻘﺪﺭ ﻻ
- 10. ﰲ ﺃﻇﻬﺮ ﻓﺄﻧﻪ ﺑﺎﳌﺮﺍﺩ ﺃﺷﺒﻪ ﺍﻷﻭﻝ ﻭﺍﻟﻘﻮﻝ ،؟ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺃﺣﺪ ﻋﻨﺪ ﺍﻟﺮﺟﻼﻥ ﻳﺴﺘﻮﻱ ﻓﻬﻞ ﻋﻨﺪﻩ ﺧﲑﺍﻟﺸﺮﻙ ﺑﻄﻼﻥ
ﻧﺴﺒﺎ ﻭﺃﻗﺮﺏ ﺍﳊﺠﺔ ﺇﻗﺎﻣﺔ ﰲ ﻭﺃﻋﻈﻢ ﺍﳌﺨﺎﻃﺐ ﻋﻨﺪ ﻭﺃﻭﺿﺢ)٩٢(ﺑﻘﻮﻟﻪ) :ﺭﺯﻗﺎ ﳍﻢﳝﻠﻚ ﻣﺎﻻ ﺍﷲ ﺩﻭﻥ ﻣﻦ ﻭﻳﻌﺒﺪﻭﻥ
ﻳﺴﺘﻄﻴﻌﻮﻥ ﻭﻻ ﺷﻴﺌﺎ ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﻣﻦ.
ﺗﻌﻠﻤﻮﻥ ﻻ ﻭﺃﻧﺘﻢ ﻳﻌﻠﻢ ﺍﷲ ﺇﻥ ﺍﻷﻣﺜﺎﻝ ﷲ ﺗﻀﺮﺑﻮﺍ ﻓﻼ) (٩٣(ﻗﺎﻝ ﰒ) :ﻳﻘﺪﺭ ﻻ ﳑﻠﻮﻛﺎ ﻋﺒﺪﺍ ﻣﺜﻼ ﺍﷲ ﺿﺮﺏ(ﻭﻣﻦ
ﻻ ﺍﻟﺬﻱ ﺍﳌﻤﻠﻮﻙ ﻛﺎﻟﻌﺒﺪ ﺍﳌﺸﺮﻙ ﻭﺍﻟﻜﺎﻓﺮﺣﺴﻨﺎ ﺭﺯﻗﺎ ﻣﻨﻪ ﺭﺯﻗﻪ ﻛﻤﻦ ﺍﳌﻮﺣﺪ ﺍﳌﺆﻣﻦ ﻳﻜﻮﻥ ﺃﻥ ﻭﺃﺣﻜﺎﻣﻪ ﺍﳌﺜﻞ ﻫﺬﺍ ﻟﻮﺍﺯﻡ
ﻷﻥ ﺇﺭﺍﺩﺗﻪ ﻋﻠﻰ ﻣﻨﺒﻬﺎ ﻋﺒﺎﺱ ﺍﺑﻦ ﻓﺬﻛﺮﻩ ﺇﻟﻴﻪ ﻭﺃﺭﺷﺪ ﺍﳌﺜﻞ ﻋﻠﻴﻪ ﻧﺒﻪ ﳑﺎ ﻓﻬﺬﺍ ﺷﺊ ﻋﻠﻰ ﻳﻘﺪﺭ)٩٤(ﺑﻪ ﺍﺧﺘﺼﺖ ﺍﻵﻳﺔ
ﻋﺒﺎﺱ ﺍﺑﻦ ﻛﻼﻡﰲ ﻛﺜﲑﺍ ﲡﺪﻩ ﻓﺈﻧﻚ ﻓﺘﺄﻣﻠﻪ)٩٥(ﺍﻵﻳﺔ ﻣﻌﲎ ﺫﻟﻚﺃﻥ ﺍﻟﻈﺎﻥ ﻓﻴﻈﻦ ،ﺍﻟﻘﺮﺁﻥ ﻓﻬﻢ ﰲ ﺍﻟﺴﻠﻒ ﻣﻦ ﻭﻏﲑﻩ
ﻗﻮﻟﻪ ﻓﻴﺤﻜﻴﻪ ﻏﲑﻩ ﳍﺎ ﻣﻌﲎ ﻻ ﺍﻟﱵ)٩٦.(
ﻓﺼﻞ:ﻳﻌﺒﺪﻭﻥ ﻭﳌﺎ ﻟﻨﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺿﺮﺑﻪ ﻣﺜﻞ ﻓﻬﻮ ﺍﻟﺜﺎﱐ ﺍﳌﺜﻞ ﻭﺃﻣﺎ)٩٧(ﻳﻌﺒﺪﻭﻥ ﺍﻟﺬﻱ ﻓﺎﻟﺼﻨﻢ ،ﺃﻳﻀﺎ ﺩﻭﻧﻪ ﻣﻦ
ﺩﻭﻧﻪ ﻣﻦ)٩٨(ﺃ ﻫﻮ ﺑﻞ ﻳﻨﻄﻖ ﻭﻻ ﻳﻌﻘﻞ ﻻ ﺃﺑﻜﻢ ﺭﺟﻞ ﺑﻨﺰﻟﺔﺍﻟﻘﻠﱯ ﺍﻟﻨﻄﻖ ﻋﺪﻡ ﻗﺪ ﻭﺍﻟﻠﺴﺎﻥ ﺍﻟﻘﻠﺐ ﺑﻜﻢ
__________
)٩٠(ﺍﳌﺴﲑ ﺯﺍﺩ ﺍﻧﻈﺮ٤/٤٧٤ﻛﺜﲑ ﻭﺍﺑﻦ٢/٥٧٨ﻭﺍﻟﻄﱪﻱ١٤/١٤٩.
)٩١(ﻉ ،ﻡ ﻣﻦ ﻣﺰﻳﺪﺓ.
)٩٢(ﻡ ﻣﻦ)ﻣﻨﻬﺎ.(
)٩٣(ﺍﻟﻨﺤﻞ:٧٣،٧٤.
)٩٤(ﻉ ،ﻡ ﰲ)ﺍﻻﻳﺔ ﺃﻥ ﻻ.(
)٩٥(ﺍﷲ ﺭﺳﻮﻝ ﻟﻪ ﻭﺩﻋﺎ ﺍﷲ ﺭﺳﻮﻝ ﻋﻢ ﺍﺑﻦ ﻭﺍﻟﺒﺤﺮﺑﺎﳊﱪ ﻟﻘﺐﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ)ﻭﻋﻠﻤﻪ ﺍﻟﺪﻳﻦ ﰲ ﻓﻘﻬﻪ ﺍﻟﻠﻬﻢ
ﺍﻟﺘﺄﻭﻳﻞ(ﺫﻟﻚ ﻛﺎﻥ ﻭﻟﻘﺪ.
)٩٦(ﺍﻟﻄﱪﻱ١٤/١٤٨-١٥١.
)٩٧(ﻡ ﰲ)ﻳﻌﺒﺪ.(
)٩٨(ﻡ ﰲ)ﺍﷲ ﺩﻭﻥ(ﻉ ﻭﰱ)ﺍﷲ ﺩﻭﻥ ﻣﻦ.(
(*)
ﻟ ﻳﻘﻀﻲ ﻭﻻ ﲞﲑ ﻳﺄﺗﻴﻚ ﻻ ﺃﺭﺳﻠﺘﻪ ﻓﺄﻳﻨﻤﺎ ﻫﺬﺍﻭﻣﻊ ﺍﻟﺒﺘﺔ ﺷﺊ ﻋﻠﻰ ﻳﻘﺪﺭ ﻻ ﻋﺎﺟﺰ ﻓﻬﻮ ﻫﺬﺍﻭﻣﻊ ﻭﺍﻟﻠﺴﺎﱐﻭﺍﷲﺣﺎﺟﺔ ﻚ
ﺑﺎ ﺃﻣﺮﻩ ﻓﺈﻥ ﻭﺍﳊﻤﺪ ﺍﻟﻜﻤﺎﻝ ﺑﻐﺎﻳﺔ ﻟﻪ ﻭﺻﻒﻭﻫﺬﺍ ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﻭﻫﻮ ﺑﺎﻟﻌﺪﻝ ﻳﺄﻣﺮ ﻣﺘﻜﻠﻢ ﻗﺎﺩﺭ ﺣﻲ ﺳﺒﺤﺎﻧﻪ
ﻋﻦ ﻳﻨﺰﻩ ﺑﻞ ﺑﺴﻮﺍﻩ ﻳﺄﻣﺮ ﻻ ﻷﻫﻠﻪ ﳏﺐ ﺑﻪ ﻟﻌﺒﺎﺩﻩ ﺁﻣﺮ ﺑﻪ ﺭﺍﺽ ﻟﻪ ﻣﻌﻠﻢ ﺑﻪ ﻋﺎﱂ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻳﺘﻀﻤﻦ ﺍﳊﻖ ﻭﻫﻮ ﻟﻌﺪﻝ
ﺑﻞ ﻭﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﺴﻔﻪﻭﺍﻟﻈﻠﻢﺍﳉﻮﺭ ﻫﻮ ﺍﻟﺬﻱ ﺿﺪﻩﻭﻫﻢ ﻭﺃﺣﺒﺎﺅﻩ ﺃﻭﻟﻴﺎﺅﻩ ﻫﻢ ﺍﻟﻌﺪﻝ ﻭﺃﻫﻞ ﻛﻠﻪ ﻋﺪﻝ ﻭﺷﺮﻋﻪ ﺃﻣﺮﻩ
ﺍﺠﻤﻟﺎﻭﺭﻭﻩ)٩٩(ﺍﻟﻜﻮﱐ ﺍﻟﻘﺪﺭﻱ ﻭﺍﻷﻣﺮ ﺍﻟﺪﻳﲏ ﺍﻟﺸﺮﻋﻲ ﺍﻷﻣﺮ ﻳﺘﻨﺎﻭﻝ ﺑﺎﻟﻌﺪﻝ ﻭﺃﻣﺮﻩ ﻧﻮﺭ ﻣﻦ ﻣﻨﺎﺑﺮ ﻋﻠﻰ ﳝﻴﻨﻪ ﻋﻦ ﻓﻴﻪ
ﺍﻟﺼﺤﻴﺢ ﺍﳊﺪﻳﺚ ﰲ ﻛﻤﺎ ﻣﺎ ﺑﻮﺟﻪ ﻓﻴﻪ ﺟﻮﺭ ﻻ ﻋﺪﻝ ﻭﻛﻼﳘﺎ) :ﺑﻴﺪ ﻧﺎﺻﻴﱵ ﺃﻣﺘﻚ ﺍﺑﻦ ﻋﺒﺪﻙ ﺍﺑﻦ ﻋﺒﺪﻙ ﺍﱐ ﺍﻟﻠﻬﻢﻙ
ﻗﻀﺎﺅﻙ ﰲ ﻋﺪﻝ ﺣﻜﻤﻚ ﰲ ﻣﺎﺽ) (١٠٠(ﻛﻦ ﻟﻪ ﻳﻘﻮﻝ ﻓﺈﳕﺎ ﺷﻴﺌﺎ ﺃﺭﺍﺩ ﺇﺫﺍ ﺃﻣﺮﻩ ﻓﺈﳕﺎ ﺍﻟﻜﻮﱐ ﺃﻣﺮﻩ ﻫﻮ ﻓﻘﻀﺎﺅﻩ
ﻭﻋﺪﻝ ﲝﻖ ﻳﺄﻣﺮ ﻓﻼ ﻓﻴﻜﻮﻥ)١٠١(ﺟﻮﺭ ﻫﻮ ﻣﺎ ﺍﳌﻘﺪﺭ ﺍﳌﻘﻀﻲ ﰲ ﻛﺎﻥ ﻭﺇﻥ ﻭﻋﺪﻝ ﺣﻖ ﺑﻪ ﺍﻟﻘﺎﺋﻢ ﻭﻗﺪﺭﻩ ﻭﻗﻀﺎﺅﻩ ،
ﺍﻟﻘﻀﺎﺀ ﻓﺈﻥ ﻭﻇﻠﻢ)١٠٢(ﺳﺒ ﺃﺧﱪ ﰒ ﺍﳌﻘﺪﺭ ﻏﲑ ﻭﺍﻟﻘﺪﺭ ﺍﳌﻘﻀﻲ ﻏﲑﺤﺎﻧﻪ)ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﺃﻧﻪ(ﻗﻮﻝ ﻧﻈﲑ ﻭﻫﺬﺍ
ﺷﻌﻴﺐ)١٠٣(ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ)ﺭﰊ ﺇﻥ ﺑﻨﺎﺻﻴﺘﻬﺎ ﺁﺧﺬ ﻫﻮ ﺇﻻ ﺩﺍﺑﺔ ﻣﻦ ﻣﺎ ﻭﺭﺑﻜﻢ ﺭﰊ ﺍﷲ ﻋﻠﻰ ﺗﻮﻛﻠﺖ ﺇﱐ
ﻣﺴﺘﻘﻴﻢﺻﺮﺍﻁ ﻋﻠﻰ) (١٠٤(ﻓﻘﻮﻟﻪ) :ﺑﻨﺎﺻﻴﺘﻬﺎ ﺁﺧﺬ ﻫﻮ ﺇﻻ ﺩﺍﺑﺔ ﻣﻦ ﻣﺎ((ﻗﻮﻟﻪ ﻧﻈﲑ) :ﺑﻴﺪﻙ ﻧﺎﺻﻴﱵ(ﻭﻗﻮﻟﻪ) :ﺇﻥ
- 11. ﻣﺴﺘ ﺻﺮﺍﻁ ﻋﻠﻰ ﺭﰊﻘﻴﻢ(ﻗﻮﻟﻪ ﻧﻈﲑ)ﻗﻀﺎﺅﻙ ﰲ ﻋﺪﻝ(ﲪﺪﻩ ﻭﺍﻟﺜﺎﱐ ﻣﻠﻜﻪ ﻓﺎﻷﻭﻝ
ﺇﻻ ﻳﺄﻣﺮ ﻭﻻ ﺍﳊﻖ ﺇﻻ ﻳﻘﻮﻝ ﻻ ﺃﻧﻪ ﻳﻘﺘﻀﻲ ﻣﺴﺘﻘﻴﻢﺻﺮﺍﻁ ﻋﻠﻰ ﺳﺒﺤﺎﻧﻪ ﻭﻛﻮﻧﻪ ﺍﳊﻤﺪ ﻭﻟﻪﺍﳌﻠﻚ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ
ﻭﻋﺪﻝ ﻭﺣﻜﻤﺔ ﻣﺼﻠﺤﺔ ﻫﻮ ﻣﺎ ﺇﻻ ﻭﻳﻔﻌﻞ ﺑﺎﻟﻌﺪﻝ
__________
)٩٩(ﻉ ﰲ)ﻟﻪ ﺍﳉﺎﻭﺭﺓ.(
)١٠٠(ﺃﲪﺪ ﻣﺴﻨﺪ١/٣٩١/٤٥٢ﺍﻟﻜﺸﺎﻑ ﻭﺍﻧﻈﺮ٢/٢٧٦،٢٧٧.
)١٠١(ﻉ ﰲ)ﻭﺍﻟﻌﺪﻝ ﺑﺎﳊﻖ.(
)١٠٢(ﻡ ﰲ)ﻓﺎﻟﻘﻀﺎﺀ.(
)١٠٣(ﺷﻌﻴﺒﺎ ﻭﻟﻴﺲﻉ ،ﻡ ﰲ ﻛﻤﺎ ﻫﻮﺩ ﺇﻧﻪ ﺍﻟﺼﺤﻴﺢ.
)١٠٤(ﻫﻮﺩ:٥٦.
(*)
ﺣﺴﻨﺎﺗﻪ ﻣﻦ ﻭﻳﻨﻘﺼﻪ ﺫﻧﺒﻪ ﺑﻐﲑ ﻳﺄﺧﺬﻩ ﻭﻻ ﺑﻪ ﻟﻪ ﻇﺎﳌﺎ ﻳﻜﻮﻥ ﻣﺎ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻳﻘﻀﻲ ﻓﻼ ﻭﺃﻓﻌﺎﻟﻪ ﺃﻗﻮﺍﻟﻪ ﰲ ﺣﻖ ﻋﻠﻰ ﻓﻬﻮ
ﻭﻻ ﺷﻴﺌﺎﺇﻟﻴﻬﺎ ﻳﺘﺴﺒﺐ ﻭﱂ ﻳﻌﻤﻠﻬﺎ ﱂ ﺍﻟﱵ ﻏﲑ ﺳﻴﺌﺎﺕ ﻣﻦ ﻋﻠﻴﻪ ﳛﻤﻞ)١٠٥(ﻭﻻ ﻏﲑﻩ ﺑﺬﻧﺐ ﺃﺣﺪﺍ ﻳﺆﺍﺧﺬ ﻭﻻ ﺷﻴﺌﺎ
ﺻﺮﺍﻁ ﻋﻠﻰ ﻛﻮﻧﻪ ﻓﺈﻥ ﺍﳌﻄﻠﻮﺑﺔ ﻭﺍﻟﻐﺎﻳﺎﺕﺍﳊﻤﻴﺪﺓ ﺍﻟﻌﻮﺍﻗﺐ ﻓﻴﻪ ﻟﻪ ﻭﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺑﻪ ﻭﻳﺜﲎ ﻋﻠﻴﻪ ﳛﻤﺪ ﻣﺎﻻ ﻗﻂ ﻳﻔﻌﻞ
ﻛﻠﻪ ﺫﻟﻚ ﻳﺄﰉ ﻣﺴﺘﻘﻴﻢ.
ﺍﻟﻄﱪﻱ ﺟﺮﻳﺮ ﺑﻦ ﳏﻤﺪ ﻗﺎﻝ)١٠٦(ﻭﻗﻮﻟﻪ) :ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﺭﰊ ﺇﻥ(ﳚﺎﺯﻱ ﺍﳊﻖ ﻃﺮﻳﻖ ﻋﻠﻰ ﺭﰊ ﺇﻥ ﻳﻘﻮﻝ
ﻭﺍﻹﳝﺎﻥ ﺍﻹﺳﻼﻡ ﺇﻻ ﻣﻨﻬﻢ ﻳﻘﺒﻞ ﻭﻻ ﺷﻴﺌﺎ ﻣﻨﻬﻢ ﺃﺣﺪﺍ ﻳﻈﻠﻢ ﻻ ﺑﺈﺳﺎﺀﺗﻪ ﻭﺍﳌﺴﺊ ﺑﺈﺣﺴﺎﻧﻪ ﺧﻠﻘﻪ ﻣﻦ ﺍﶈﺴﻦ)ﻋﻦ ﺣﻜﻰ ﰒ
ﳎﺎﻫﺪ)١٠٧(ﻋﻨﻪ ﳒﻴﺢ ﺃﰊ ﺍﺑﻦ ﻋﻦ ﺷﺒﻞ ﻃﺮﻳﻖ ﻣﻦ) :ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﺭﰊ ﺇﻥ(ﻗﺎﻝ:ﺍﺑ ﺭﻭﺍﻩ ﻭﻛﺬﻟﻚ ﺍﳊﻖﻦ
ﻋﻨﻪ ﺟﺮﻳﺞ)١٠٨(ﻓﺮﻗﺔ ﻭﻗﺎﻟﺖ:ﻗﻮﻟﻪ ﻣﺜﻞ ﻫﻲ)ﻟﺒﺎﳌﺮﺻﺎﺩ ﺭﺑﻚ ﺇﻥ) (١٠٩(ﻛﻮﻧﻪ ﻓﺈﻥ ﻋﺒﺎﺭﺓ ﺍﺧﺘﻼﻑ ﻭﻫﺬﺍ
ﻓﺮﻗﺔ ﻭﻗﺎﻟﺖ ،ﺑﺈﺳﺎﺀﺗﻪ ﻭﺍﳌﺴﺊ ﺑﺈﺣﺴﺎﻧﻪ ﺍﶈﺴﻦ ﳎﺎﺯﺍﺓ ﻫﻮ ﺑﺎﳌﺮﺻﺎﺩ:ﺗﻘﺪﻳﺮﻩ ﺣﺬﻑ ﺍﻟﻜﻼﻡ ﰲ:ﻋﻠﻰ ﳛﺜﻜﻢ ﺭﰊ ﺇﻥ
ﻋﻠﻴﻪ ﻭﳛﻀﻜﻢ ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ)١١٠(ﺇﻥ ﻭﻫﺆﻻﺀ ،
ﺍﻵ ﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺃﺭﺍﺩﻭﺍﺍﳌﻘﺪﺭ ﻫﺬﺍ ﻋﻠﻰ ﺩﻟﻴﻞ ﻭﻻ ﺯﻋﻤﻮﺍ ﻛﻤﺎ ﻓﻠﻴﺲ ﻬﺑﺎ ﺃﺭﻳﺪ ﺍﻟﱵ ﻳﺔ.
ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺼﺮﺍﻁ ﻋﻠﻰ ﺣﺜﻪ ﺃﻥ ﺃﺭﺍﺩﻭﺍ ﻭﺇﻥ ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﻛﻮﻧﻪ ﻭﺑﲔﺑﺎﻟﻌﺪﻝ ﺁﻣﺮﺍ ﻛﻮﻧﻪ ﺑﲔ ﺳﺒﺤﺎﻧﻪ ﻓﺮﻕ ﻭﻗﺪ
ﺍﻟﻌﺒﺎﺩ ﻣﺮﺩ ﺃﻥ ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﻛﻮﻧﻪ ﻣﻌﲎ ﺃﺧﺮﻯ ﻓﺮﻗﺔ ﻭﻗﺎﻟﺖ ،ﺃﺻﺎﺑﻮﺍ ﻓﻘﺪ ﻣﺴﺘﻘﻴﻢﺻﺮﺍﻁ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ
ﻭﺍﻷﻣﻮﻛﻠﻬﺎ ﺭ
__________
)١٠٥(ﻉ ﰲ)ﻬﺑﺎ ﻳﺘﺴﺒﺐ.(
)١٠٦(ﺗﻔﺴﲑ:١٢/٦٠ﺳﻨﺔ ﺗﻮﰱ ﺍﻟﻜﺜﲑﺓ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺻﺎﺣﺐ ﺍﳉﻠﻴﻞ ﺍﻻﻣﺎﻡ ﻭﻫﻮ٣١٠ﻩ.
)١٠٧(ﺍﻟﺘﺎﺑﻌﲔ ﺃﺋﻤﺔ ﺃﺑﺮﺯ ﻣﻦ.
)١٠٨(ﺳﻨﺔ ﺗﻮﰱ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺻﺎﺣﺐ ﺍﻻﻣﻮﻯ ﺍﻟﺪﻭﺳﻰ ﺟﺮﻳﺢ ﺑﻦ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺑﻦ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻻﻣﺎﻡ ﻫﻮ١٥٠ﺍﻧﻈﺮ ﻩ
ﺍﳌﺴﲑ ﺯﺍﺩ٤/١١٨.
)١٠٩(ﺍﻟﻘﺮﺁﻥ ﻏﺮﺍﺋﺐ ﺍﻧﻈﺮ ﺍﻻﺷﺎﻋﺮﺓ ﻫﻢ١٢/٣٩ﺍﳌﺴﲑ ﺯﺍﺩ ،٤/٤٠١ﻭﺍﻟﺮﺍﺯﻱ١٧/١٣.
- 12. )١١٠(ﻭﺍﻟﺒﻐﻮﻯﺍﳋﺎﺯﻥ٣/٢٣٨.
(*)
ﺷﺊ ﻳﻔﻮﺗﻪ ﻻ ﺍﷲ ﺇﱃ)١١١(ﻟﻮﺍﺯﻡ ﻣﻦ ﻫﺬﺍ ﺍﻥ ﺃﺭﺍﺩﻭﺍ ﻭﺇﻥﻛﺬﻟﻚ ﻓﻠﻴﺲ ﺍﻵﻳﺔ ﻣﻌﲏ ﻫﺬﺍﺃﻥ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻭﻫﺆﻻﺀ ،ﻣﻨﻬﺎ
ﻣﻘﺘ ﻭﻣﻦ ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﻛﻮﻧﻪﺃﺧﺮﻯ ﻓﺮﻗﺔ ﻭﻗﺎﻟﺖ ،ﺣﻖ ﻓﻬﻮ ﻭﻣﻮﺟﺒﻪ ﻀﺎﻩ:ﻭﻗﻬﺮﻩ ﻗﺪﺭﺗﻪ ﲢﺖ ﺷﺊ ﻛﻞﻣﻌﻨﺎﻩ
ﻭﻗﺒﻀﺘﻪ ﻣﻠﻜﻪ ﻭﰲ)١١٢(ﺷﻌﻴﺐ ﻓﺮﻕ ﻭﻗﺪ ﺍﻵﻳﺔ ﻣﻌﲎ ﻫﻮ ﻓﻠﻴﺲ ﺣﻘﺎ ﻛﺎﻥ ﻭﺇﻥ ﻭﻫﺬﺍ)١١٣(ﻭﺍﻟﺴﻼﻡﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ
ﻗﻮﻟﻪ ﺑﲔ) :ﺑﻨﺎﺻﻴﺘﻬﺎ ﺁﺧﺬ ﻫﻮ ﺇﻻ ﺩﺍﺑﺔ ﻣﻦ ﻣﺎ(ﻗﻮﻟﻪ ﻭﺑﲔ) :ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﺭﰊ ﺇﻥ(ﻣﺴﺘﻘ ﻣﻌﻨﻴﺎﻥ ﻓﻬﻤﺎﻓﺎﻟﻘﻮﻝ ﻼﻥ
ﳎﺎﻫﺪ ﻗﻮﻝ)١١٤(ﻋﺒﺪ ﺑﻦ ﻋﻤﺮ ﳝﺪﺡ ﺟﺮﻳﺮ ﻗﺎﻝ ،ﺍﺳﺘﻜﺮﺍﻩ ﻋﻠﻰ ﺇﻻ ﻏﲑﻩ ﺍﻟﻌﺮﺑﻴﺔ ﲢﺘﻤﻞ ﻭﻻﺍﻟﺘﻔﺴﲑ ﺃﺋﻤﺔ ﻗﻮﻝ ﻭﻫﻮ
ﺍﻟﻌﺰﻳﺰ) :١١٥(
ﺻﺮﺍﻁ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺃﻣﲑ*ﺗﻌﺎﱃ ﻗﺎﻝ ﻭﻗﺪ ﻣﺴﺘﻘﻴﻢ ﺍﳌﻮﺍﺭﺩ ﺍﻋﻮﺝ ﺇﺫﺍ) :ﺻﺮﺍﻁ ﻋﻠﻰ ﳚﻌﻠﻪ ﻳﺸﺄ ﻭﻣﻦ ﻳﻀﻠﻠﻪ ﺍﷲ ﻳﺸﺄ ﻣﻦ
ﻣﺴﺘﻘﻴﻢ) (١١٦(ﻛﺎﻥ ﻭﺇﺫﺍﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺼﺮﺍﻁ ﻋﻠﻰ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ ﺭﺳﻠﻪ ﺟﻌﻞ ﺍﻟﺬﻱ ﻫﻮ ﺗﻌﺎﱃ ﺍﷲ
ﻭﺃﺗﺒﺎﻋﻬﻢ ﺍﻟﺮﺳﻞ ﺻﺮﺍﻁ ﻛﺎﻥ ﻭﺇﻥ ﻭﻓﻌﻠﻪ ﻗﻮﻟﻪ ﰲ ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﻋﻠﻰ ﻳﻜﻮﻥ ﺃﻥ ﺃﺣﻖ ﺳﺒﺤﺎﻧﻪ ﻓﻬﻮ ﻭﺃﻓﻌﺎﳍﻢ ﺃﻗﻮﺍﳍﻢ ﰲ
ﻗ ﻣﻦ ﻭﳎﺪﻩ ﻭﻛﻤﺎﻟﻪ ﲪﺪﻩ ﻳﻘﺘﻀﻴﻪ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻓﺼﺮﺍﻃﻪ ﺃﻣﺮﻩ ﻣﻮﺍﻓﻘﺔ ﻫﻮﻭﺑﺎﷲ ﻭﻓﻌﻠﻪ ﺍﳊﻖ ﻮﻝ
ﺍﻟﺘﻮﻓﻴﻖ.
ﻓﺼﻞ:ﺳﻮﺍﺀ ﺍﻷﻭﱃ ﺍﻵﻳﺔ ﻣﺜﻞ ﺛﺎﻥ ﻗﻮﻝ ﺍﻵﻳﺔ ﻭﰲ)١١٧(ﻣﻌﲎ ﰲ ﻣﺎ ﺗﻘﺪﻡ ﻭﻗﺪ ﻭﺍﻟﻜﺎﻓﺮ ﻟﻠﻤﺆﻣﻦ ﺍﷲ ﺿﺮﺑﻪ ﻣﺜﻞ ﺃﻧﻪ
)١١٨(ﺍﳌﻮﻓﻖ ﻭﺍﷲﺍﻟﻘﻮﻝ ﻫﺬﺍ
__________
)١١١(ﺍﻻﺻﻞ ﰲ)ﺷﻴﺌﺎ.(
)١١٢(ﻛﺜﲑ ﺍﺑﻦ٢/٤٥٠.
)١١٣(ﻉ ﰲ ﻛﻤﺎ ﺷﻌﻴﺒﺎ ﻭﻟﻴﺲ ﻫﻮﺩ.
)١١٤(ﺍﻟﻄﱪﻱ١٢/٦١.
)١١٥(ﺟﺮﻳﺮ ﺩﻳﻮﺍﻥ١/٢١٨ﺍﳌﻠﻚ ﻋﺒﺪ ﺑﻦ ﻫﺸﺎﻡ ﳝﺪﺡ.
)١١٦(ﺍﻻﻧﻌﺎﻡ:٣٩.
)١١٧(ﻉ ﰲ)ﺳﻮﻯ.(
)١١٨(ﻛﻠﻤﺔ)ﻣﻌﲎ(ﻉ ،ﻡ ﻣﻦ ﺳﺎﻗﻄﺔ.
(*)
ﻓﺼﻞ:ﻭﺗﺪﺑﺮﻩ ﻛﻼﻣﻪ ﻋﻦ ﺃﻋﺮﺽ ﻣﻦ ﺗﺸﺒﻴﻪ ﰲ ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﻣﻌﺮﺿﲔ ﺍﻟﺘﺬﻛﺮﺓ ﻋﻦ ﳍﻢ ﻓﻤﺎ.
ﻣﺴﺘﻨﻔﺮﺓ ﲪﺮ ﻛﺄﻬﻧﻢ.
ﻗﺴﻮﺭﺓ ﻣﻦ ﻓﺮﺕ) (١١٩(ﻣﻦ ﻭﻫﺬﺍ ،ﻣﻨﻪ ﻓﻔﺮﺕ ﻭﺍﻟﺮﻣﺎﺓﺍﻷﺳﺪ ﺭﺃﺕ ﲝﻤﺮ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻭﻧﻔﻮﺭﻫﻢﺇﻋﺮﺍﺿﻬﻢ ﰲ ﺷﺒﻬﻬﻢ
ﺍﻟﺘﻤﺜﻴﻞ ﺑﺪﻳﻊ)١٢٠(ﺭﺳﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺑﻌﺚ ﲟﺎ ﺟﻬﻠﻬﻢ ﻣﻦ ﺍﻟﻘﻮﻡ ﻓﺈﻥ
ﻭﻫﺬﺍ ﺍﻟﻨﻔﻮﺭ ﺃﺷﺪ ﻣﻨﻪ ﻧﻔﺮﺕ ﺍﻟﺮﺍﻣﻲ ﺃﻭ ﺍﻷﺳﺪ ﺻﻮﺕ ﲰﻌﺖ ﻓﺈﺫﺍ ﺷﻴﺌﺎ ﺗﻌﻘﻞ ﻻ ﻓﻬﻲ ﻛﺎﳊﻤﺮ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ
ﺍﻟﺬﻡ ﻏﺎﻳﺔﻭﻳﻌﻘﺮﻫﺎ ﻳﻬﻠﻜﻬﺎ ﻋﻤﺎ ﺍﳊﻤﺮ ﻛﻨﻔﻮﺭ ﻭﺣﻴﺎﻬﺗﻢ ﺳﻌﺎﺩﻬﺗﻢ ﻓﻴﻪ ﺍﻟﺬﻱ ﺍﳍﺪﻯ ﻋﻦ ﻧﻔﺮﻭﺍ ﻓﺈﻬﻧﻢ ﳍﺆﻻﺀ.
ﰲ ﻓﺈﻥ ﺍﻟﻨﻔﻮﺭ ﻋﻠﻰ ﻭﺣﻀﻪ ﺑﻌﻀﺎ ﺑﻌﻀﻬﺎ ﺍﺳﺘﻨﻔﺮ ﻗﺪ ﻧﻔﻮﺭﻫﺎ ﻟﺸﺪﺓ ﻓﺈﻬﻧﺎ ﺍﻟﻨﺎﻓﺮﺓ ﻣﻦ ﺃﺑﻠﻎ ﻣﻌﲎ ﺍﳌﺴﺘﻨﻔﺮﺓ ﻭﲢﺖ
- 13. ﺍﻻﺳﺘﻔﻌﺎﻝ)١٢١(ﺑﺎﻟﻨﻔﻮﺭ ﺗﻮﺍﺻﺖ ﻓﻜﺄﻬﻧﺎ ﺍﺠﻤﻟﺮﺩ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺯﺍﺋﺪﺍ ﻗﺪﺭﺍ ﺍﻟﻄﻠﺐ ﻣﻦﺑﻔﺘﺢ ﻗﺮﺃﻫﺎ ﻭﻣﻦ ،ﻋﻠﻴﻪ ﻭﺗﻮﺍﻃﺄﺕ
ﺍﻟﻔﺎﺀ)١٢٢(ﻓﺎﳌﻌﲎ:ﻭﺷﺪﺗﻪ ﺑﺒﺄﺳﻪ ﺍﻟﻨﻔﻮﺭ ﻋﻠﻰ ﻭﲪﻠﻬﺎ ﺍﺳﺘﻨﻔﺮﻫﺎ ﺍﻟﻘﺴﻮﺭﺓ ﺃﻥ)١٢٣.(
ﻓﺼﻞ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﺍﻟﺬﻳﻦ ﺍﻟﻘﻮﻡ ﻣﺜﻞ ﺑﺌﺲ ﺃﺳﻔﺎﺭﺍ ﳛﻤﻞ ﺍﳊﻤﺎﺭ ﻛﻤﺜﻞ ﳛﻤﻠﻮﻫﺎ ﱂ ﰒ ﺍﻟﺘﻮﺭﺍﺓ ﲪﻠﻮﺍ ﺍﻟﺬﻳﻦ ﻣﺜﻞ
ﺍﻟﻈﺎﳌ ﺍﻟﻘﻮﻡ ﻳﻬﺪﻱ ﻻ ﻭﺍﷲﺍﷲ ﺑﺂﻳﺎﺕ ﻛﺬﺑﻮﺍﲔ) (١٢٤(ﺑﻪ ﻭﻳﻌﻤﻞ ﻭﻳﺘﺪﺑﺮﻩ ﺑﻪ ﻟﻴﺆﻣﻦ ﻛﺘﺎﺑﻪ ﲪﻠﻪ ﻣﻦ ﺳﺒﺤﺎﻧﻪ ﻓﻘﺎﺱ
ﺑﻪ ﻓﻘﺮﺃﻩ ﻗﻠﺐ ﻇﻬﺮ ﻋﻠﻰ ﺇﻻ ﳛﻤﻠﻪ ﻭﱂ ﺫﻟﻚﺧﺎﻟﻒ ﰒ ﺇﻟﻴﻪ ﻭﻳﺪﻋﻮ)١٢٥(ﻟﻪ ﺍﺗﺒﺎﻉ ﻭﻻ ﺗﻔﻬﻢ ﻭﻻ ﺗﺪﺑﺮ ﺑﻐﲑ)ﻭﻻ(
)١٢٦(ﻇ ﻋﻠﻰ ﲪﻠﻬﺎ ﻣﻨﻬﺎ ﻭﺣﻈﻪﻓﻴﻬﺎ ﻣﺎ ﻳﺪﺭﻱ ﻻ ﺃﺳﻔﺎﺭ ﺯﺍﻣﻠﺔ ﻇﻬﺮﻩ ﻋﻠﻰ ﻛﺤﻤﺎﺭ ﲟﻮﺟﺒﻪ ﻭﻋﻤﻞ ﻟﻪ ﲢﻜﻴﻢﻟﻴﺲ ﻬﺮﻩ
ﻓﺤﻈﻪ ﺇﻻ
__________
)١١٩(ﺍﳌﺪﺛﺮ:٤٩-٥١.
)١٢٠(ﻡ ﰲ)ﻭﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﻘﻴﺎﺱ.(
)١٢١(ﻉ)ﺍﻻﺳﺘﻐﻔﺎﺭ.(
)١٢٢(ﺍﻟﻘﺮﺁﻥ ﻣﻌﺎﱐ ﺍﻧﻈﺮ٣/٢٠٦ﺍﻟﺮﲪﻦ ﺑﻪ ﻣﺎﻣﻦ ﻭﺇﻣﻼﺀ٢/٢٧٣ﻭﺍﻟﻜﺎﰲ١٨٦.
)١٢٣(ﺍﻟﻨﺴﻔﻰ ﺗﻔﺴﲑ٤/٣١٢.
)١٢٤(ﺍﳉﻤﻌﺔ:٥.
)١٢٥(ﻉ ،ﻡ)ﻓﻘﺮﺍﺀﺗﻪ.(
)١٢٦(ﻣﺬﻳﺪﺓﻡ ﻣﻦ.
(*)
ﻣﻦ ﻣﺘﻨﺎﻭﻝ ﻓﻬﻮ ﻟﻠﻴﻬﻮﺩ ﺿﺮﺏ ﻗﺪ ﻛﺎﻥ ﻭﺇﻥ ﺍﳌﺜﻞ ﻓﻬﺬﺍ ﻇﻬﺮﻩ ﻋﻠﻰ ﺍﻟﱵ ﺍﻟﻜﺘﺐ ﻣﻦ ﺍﳊﻤﺎﺭ ﻫﺬﺍ ﻛﺤﻆﺍﷲ ﻛﺘﺎﺏ ﻣﻦ
ﺭﻋﺎﻳﺘﻪ ﺣﻖ ﻳﺮﻋﻪ ﻭﱂ ﺣﻘﻪ ﻳﺆﺩ ﻭﱂ ﺑﻪ ﺍﻟﻌﻤﻞ ﻓﺘﺮﻙ ﺍﻟﻘﺮﺁﻥ ﲪﻞ ﳌﻦ ﺍﳌﻌﲎ ﺣﻴﺚ)١٢٧.(
ﻓﺼﻞ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻬﺎ) :ﻣﻨﻬﺎ ﻓﺎﻧﺴﻠﺦ ﺁﻳﺎﺗﻨﺎ ﺁﺗﻴﻨﺎﻩ ﺍﻟﺬﻱ ﻧﺒﺄ ﻋﻠﻴﻬﻢ ﻭﺍﺗﻞﺷﺌﻨﺎ ﻭﻟﻮ ﺍﻟﻐﺎﻭﻳﻦ ﻣﻦ ﻓﻜﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺄﺗﺒﻌﻪ
ﻣﺜﻞ ﺫﻟﻚﻳﻠﻬﺚ ﺗﺘﺮﻛﻪ ﺃﻭ ﻳﻠﻬﺚ ﻋﻠﻴﻪ ﲢﻤﻞ ﺇﻥ ﺍﻟﻜﻠﺐ ﻛﻤﺜﻞ ﻓﻤﺜﻠﻪ ﻫﻮﺍﻩ ﻭﺍﺗﺒﻊ ﺍﻷﺭﺽ ﺇﱃ ﺃﺧﻠﺪ ﻭﻟﻜﻨﻪ ﻬﺑﺎ ﻟﺮﻓﻌﻨﺎﻩ
ﻳﺘﻔﻜﺮﻭﻥ ﻟﻌﻠﻬﻢ ﺍﻟﻘﺼﺺ ﻓﺎﻗﺼﺺ ﺑﺂﻳﺎﺗﻨﺎ ﻛﺬﺑﻮﺍ ﺍﻟﺬﻳﻦ ﺍﻟﻘﻮﻡ) (١٢٨(ﺍﻟﻌﻠﻢ ﻭﻋﻠﻤﻪ ﻛﺘﺎﺑﻪ ﺁﺗﺎﻩ ﻣﻦ ﺳﺒﺤﺎﻧﻪ ﻓﺸﺒﻪ
ﻓﺘﺮ ﻏﲑﻩ ﻣﻨﻌﻪ ﺍﻟﺬﻱﺍﳋﺎﻟﻖ ﻋﻠﻰ ﻭﺍﳌﺨﻠﻮﻕ ﺁﺧﺮﺗﻪ ﻋﻠﻰ ﻭﺩﻧﻴﺎﻩ ﺭﺿﺎﻩ ﻋﻠﻰ ﺍﷲ ﺳﺨﻂ ﻭﺁﺛﺮ ﻫﻮﺍﻩ ﻭﺍﺗﺒﻊ ﺑﻪ ﺍﻟﻌﻤﻞ ﻙ
ﻭﺃﺧﺒﺜﻬﺎ ﻗﺪﺭﺍ ﻭﺃﻭﺿﻌﻬﺎ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﺧﺒﺚ ﻣﻦ ﻫﻮ ﺍﻟﺬﻱ ﺑﺎﻟﻜﻠﺐ)١٢٩(ﺷﺮﻫﺎ ﻭﺃﺷﺪﻫﺎ ﺑﻄﻨﻪ ﺗﺘﻌﺪﻯ ﻻ ﻭﳘﺘﻪ ﻧﻔﺴﺎ
ﻳﺰﺍ ﻭﻻﻭﺷﺮﻫﺎ ﺣﺮﺻﺎ ﻭﻳﺘﺮﻭﺡ ﻳﺘﺸﻤﻢ ﺍﻷﺭﺽ ﰲ ﻭﺧﻄﻤﻪﺇﻻ ﳝﺸﻲ ﻻ ﺃﻧﻪ ﺣﺮﺻﻪ ﻭﻣﻦ ﻭﺣﺮﺻﺎﺩﻭﻥ ﺩﺑﺮﻩﻳﺸﻢ ﻝ
ﻭﺃﺭﺿﺎﻫﺎ ﻟﻠﻬﻮﺍﻥ ﻭﺃﲪﻠﻬﺎ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﻣﻬﻦ ﻣﻦ ﻭﻫﻮ ﻬﻧﻤﺘﻪ ﻓﺮﻁ ﻣﻦ ﻟﻴﻌﻀﻪ ﺇﻟﻴﻪ ﺭﺟﻊ ﲝﺠﺮﻟﻪ ﺭﻣﻴﺖ ﻭﺇﺫﺍﺃﺟﺰﺍﺋﻪ ﺳﺎﺋﺮ
ﻛﻠﺐ ﻣﺎﺋﺔ ﺗﻜﻔﻲ ﲟﻴﺘﺔ ﻇﻔﺮ ﻭﺇﺫﺍ ﺍﳊﻠﻮﻯ ﻣﻦ ﺇﻟﻴﻪ ﺃﺣﺐ ﻭﺍﻟﻘﺬﺭﺓ ﺍﻟﻄﺮﻱ ﺍﻟﻠﺤﻢ ﻣﻦ ﺇﻟﻴﻪ ﺃﺣﺐ ﺍﳌﺮﻭﺣﺔ ﻭﺍﳉﻴﻒ ﺑﺎﻟﺪﻧﺎﻳﺎ
ﻛﻠﺒﺎ ﻳﺪﻉ ﱂ)١٣٠(ﺷ ﻣﻨﻪ ﻣﻌﻪ ﻳﺘﻨﺎﻭﻝﻭﻗﻬﺮﻩ ﻋﻠﻴﻪ ﻫﺮ ﺇﻻ ﺊ)١٣١(ﻭﺣﺮﺻﻪﺃﻣﺮﻩ ﻋﺠﻴﺐ ﻭﻣﻦ ﻭﺷﺮﻩ ﻭﲞﻠﻪ ﳊﺮﺻﻪ
ﻭﺇﺫﺍ ﻗﻮﺗﻪ ﰲ ﻭﻣﻨﺎﺯﻋﺘﻪ ﻟﻪ ﻣﺸﺎﺭﻛﺘﻪ ﻳﺘﺼﻮﺭ ﻛﺄﻧﻪ ﻋﻠﻴﻪ ﻭﲪﻞ ﻧﺒﺤﻪ ﺯﺭﻳﺔ ﻭﺣﺎﻝ ﺩﻧﻴﺔﻭﺛﻴﺎﺏﺭﺛﺔ ﻫﻴﺌﺔ ﺫﺍ ﺭﺃﻯ ﺇﺫﺍ ﺃﻧﻪ
ﺧﻄﻤﻪ ﻟﻪ ﻭﺿﻊﻭﺭﺋﺎﺳﺔ ﲨﻴﻠﺔ ﻭﺛﻴﺎﺏ ﺣﺴﻨﺔ ﻫﻴﺌﺔ ﺫﺍﺭﺃﻯ)١٣٢(ﻭ ﺭﺃﺳﻪ ﺇﻟﻴﻪ ﻳﺮﻓﻊ ﻭﱂ ﻟﻪ ﻭﺧﻀﻊﺑﺎﻷﺭﺽﺗﺸﺒﻴﻪ ﰲ
ﻋﻠﻰ ﻭﻋﺎﺟﻠﻬﺎ ﺍﻟﺪﻧﻴﺎ ﺁﺛﺮ ﻣﻦ
__________
)١٢٧(ﺍﳉﻤﺎﻥ٣١٢/٣١٣.
- 14. )١٢٨(ﺍﻻﻋﺮﺍﻑ:١٧٦.
)١٢٩(ﻉ ،ﻡ ﰲ)ﺍﺣﻨﺴﻬﺎ.(
)١٣٠(ﻡ ﰲ)ﻭﺍﺣﺪﺍ ﻛﻠﺒﺎ.(
)١٣١(ﻡ ﰲ)ﻭﻗﻬﺮ ﻏﻠﺒﺔ ﻋﻦ ﺍﻻ.(
)١٣٢(ﺧﺸﻤﻪ.
(*)
ﳍﺜﻪ ﰲ ﺑﺎﻟﻜﻠﺐ ﻋﻠﻤﻪ ﻭﻓﻮﺭ ﻣﻊ ﺍﻵﺧﺮﺓ ﻭﺍﻟﺪﺍﺭ ﺍﷲ)١٣٣(ﺍﻟ ﺃﻥ ﻭﻫﻮ ﺑﺪﻳﻊ ﺳﺮﺍﻧﺴﻼﺧﻪ ﻣﻦ ﺍﷲ ﺫﻛﺮﻩ ﻣﺎ ﺣﺎﻟﻪ ﺬﻱ
،ﻋﻠﻴﻬﺎ ﺍﻟﻠﻬﻒ ﺷﺪﻳﺪ ﻓﻬﻮ ﺍﻵﺧﺮﺓ ﻭﺍﻟﺪﺍﺭ ﺍﷲ ﻋﻦ ﻗﻠﺒﻪ ﻻﻧﻘﻄﺎﻉ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﳍﻔﻪ ﻟﺸﺪﺓ ﻛﺎﻥ ﺇﳕﺎ ﻫﻮﺍﻩ ﻭﺍﺗﺒﺎﻋﻪ ﺁﻳﺎﺗﻪ ﻣﻦ
ﺍﺑﻦ ﻗﺎﻝ ﻭﺍﳌﻌﲎ ﺍﻟﻠﻔﻆ ﰲ ﻭﺃﺧﻮﺍﻥ ﺷﻘﻴﻘﺎﻥ ﻭﺍﻟﻠﻬﺚ ﻭﺍﻟﻠﻬﻒ ،ﻭﺗﺮﻛﻪ ﺍﺯﻋﺎﺟﻪ ﺣﺎﻝ ﰲ ﺍﻟﺪﺍﺋﻢ ﺍﻟﻜﻠﺐ ﳍﻒ ﻧﻈﲑ ﻭﳍﻔﻪ
ﺟﺮﻳﺞ) :١٣٤) (ﺍﳍﺪﻯ ﻳﺘﺮﻙ ﺍﻟﺬﻱ ﻣﺜﻞ ﻓﻬﻮ ﻳﻠﻬﺚ ﺗﺘﺮﻛﻪ ﺃﻭ ﻳﻠﻬﺚ ﻋﻠﻴﻪ ﲢﻤﻞ ﺃﻥ ﻟﻪ ﻓﺆﺍﺩ ﻻ ﺍﻟﻔﺆﺍﺩ ﻣﻨﻘﻄﻊ ﺍﻟﻜﻠﺐ
ﻳﻨﻘﻄﻊ ﻓﺆﺍﺩﻩ ﺇﳕﺎ ﻟﻪ ﻓﺆﺍﺩ ﻻ(ﻗﻠﺖ ،:ﻭﻫﻜﺬﺍ ﺍﻟﻠﻬﺚ ﻭﺗﺮﻙ ﺍﻟﺼﱪ ﻋﻠﻰ ﳛﻤﻠﻪ ﻓﺆﺍﺩ ﻟﻪ ﻟﻴﺲ ﺃﻧﻪ ﻓﺆﺍﺩﻩ ﺑﺎﻧﻘﻄﺎﻉ ﻣﺮﺍﺩﻩ
ﺍﻟﺪﻧﻴﺎ ﻋﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﳛﻤﻠﻪ ﻓﺆﺍﺩ ﻣﻌﻪ ﻳﺒﻖ ﱂ ﺍﷲ ﺁﻳﺎﺕ ﻣﻦ ﺍﻧﺴﻠﺦ ﺍﻟﺬﻱﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻳﻠﻬﻒ ﻓﻬﺬﺍ ﻋﻠﻴﻬﺎ ﺍﻟﻠﻬﻒ ﻭﺗﺮﻙ
ﺃﻛﻞ ﻋﻄﺶ ﻭﺇﺫﺍ ،ﺍﳌﺎﺀ ﻋﻦ ﺻﱪﺍ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﻗﻞ ﻣﻦ ﻓﺎﻟﻜﻠﺐ ﺍﳌﺎﺀ ﻋﻠﻰ ﺻﱪﻩ ﻗﻠﺔ ﻣﻦ ﻳﻠﻬﺚ ﻭﻫﺬﺍ ﻋﻠﻴﻬﺎ ﺻﱪﻩ ﻗﻠﺔ ﻣﻦ
ﺍﳉﻮﻉ ﻋﻦ ﺻﱪ ﻛﺎﻥ ﻭﺇﻥ ﺍﻟﻌﻄﺶ ﻣﻦ ﺍﻟﺜﺮﻯ)١٣٥(ﻗﺎﺋﻤﺎ ﻳﻠﻬﺚ ﳍﺜﺎﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﺷﺪ ﻣﻦ ﻓﻬﻮ ﺣﺎﻝ ﻛﻞ ﻭﻋﻠﻰ ،
ﺫﻟﻚ ﻭﻭﺍﻗﻔﺎ ﻭﻣﺎﺷﻴﺎ ﻭﻗﺎﻋﺪﺍﺷﺪﺓ ﻣﺸﺒﻬﻪﻓﻬﻜﺬﺍ ﺍﻟﻠﻬﺚ ﺩﻭﺍﻡ ﻟﻪ ﺗﻮﺟﺐ ﻛﺒﺪﻩ ﰲ ﺍﳊﺮﺹ ﻓﺤﺮﺍﺭﺓﺣﺮﺻﻪ ﻟﺸﺪﺓ
)١٣٦(ﺍﻟﻠﻬﺚ ﺩﻭﺍﻡ ﻟﻪ ﺗﻮﺟﺐ ﻗﻠﺒﻪ ﰲ ﺍﻟﺸﻬﻮﺓ ﺣﺮﺍﺭﺓ)١٣٧(ﻭﺇﻥ ﻳﻠﻬﺚ ﻓﻬﻮ ﻭﺍﻟﻨﺼﻴﺤﺔ ﺑﺎﳌﻮﻋﻈﺔ ﻋﻠﻴﻪ ﲪﻠﺖ ﻓﺈﻥ
ﳎﺎﻫﺪ ﻗﺎﻝ ﻳﻠﻬﻒ ﻓﻬﻮ ﺗﻌﻈﻪ ﻭﱂ ﺗﺮﻛﺘﻪ)١٣٨:(ﻋﺒ ﺍﺑﻦ ﻭﻗﺎﻝ ،ﺑﻪ ﻳﻌﻤﻞ ﻭﱂ ﺍﻟﻜﺘﺎﺏ ﺃﻭﺗﻰ ﺍﻟﺬﻱ ﻣﺜﺎﻝ ﻭﺫﻟﻚﺎﺱ
)١٣٩:(ﺍﳋﲑ ﺇﱃ ﻳﻬﺘﺪ ﱂ ﺗﺮﻛﺘﻪ ﻭﺇﻥ ﳛﻤﻠﻬﺎ ﱂ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻴﻪ ﲢﻤﻞ ﺇﻥ
__________
)١٣٣(ﻡ ﰲ)ﳍﻔﻪ.(
)١٣٤(ﻡ ﰲ)ﺍﳉﻮﻉ ﻋﻠﻰ ﺻﱪ ﻓﻴﻪ ﻛﺎﻥ ﻭﺇﻥ(ﺍﻟﻄﱪﻱ ﺍﻧﻈﺮ ﺗﻌﺮﻳﻔﻪ ﺳﺒﻖ٩/١٢٩.
)١٣٥(ﻡ ﰲ)ﺍﳉﻮﻉ ﻋﻠﻰ ﻓﻴﻪ ﻛﺎﻥ ﻭﺇﻥ.(
)١٣٦(ﻡ ﰲ)ﺍﻟﺸﻬﻮﺓ ﻭﺣﺮﺍﺭﺓ ﺍﳊﺮﺹ ﺷﺪﺓ.(
)١٣٧(ﻡ ﰲ)ﺍﻟﻠﻬﻒ.(
)١٣٨(ﳎﺎﻫﺪ ﺗﻔﺴﲑ١/٢٥١ﺍﻟﻄﱪﻱ ،٩/ﺍﻟﺒﻐﻮﻱ٢/٣١٥.
)١٣٩(ﺍﻟﻄﱪﻱ٩/١٢٩.
(*)
ﺍﳊﺴﻦ ﻭﻗﺎﻝ ،ﳍﺚ ﻃﺮﺩ ﻭﺇﻥ ﳍﺚﺭﺍﺑﻀﺎ ﻛﺎﻥ ﺇﻥ ﻛﺎﻟﻜﻠﺐ) :١٤٠) (ﻳﺪﻉ ﱂ ﺃﻭ ﺩﻋﻲ ﺍﳊﻖ ﻋﻠﻰ ﻳﺜﺒﺖ ﻻ ﺍﳌﻨﺎﻓﻖ ﻭﻫﻮ
ﻋﻄﺎﺀ ﻭﻗﺎﻝ ،ﺗﺮﻙ ﺃﻭ ﻃﺮﺩ ﻳﻠﻬﺚ ﻛﺎﻟﻜﻠﺐ ﻳﻮﻋﻆ ﱂ ﺃﻡ ﻭﻋﻆ)١٤١:(ﻋ ﲪﻠﺖ ﺇﻥ ﻳﻨﺒﺢﻭﻗﺎﻝ ،ﻋﻠﻴﻪ ﲢﻤﻞ ﱂ ﺃﻭ ﻠﻴﻪ
ﻗﺘﻴﺒﺔ ﺑﻦ ﳏﻤﺪ)١٤٢) :(ﺃﻭ ﺍﻟﻜﻼﻝ ﺣﺎﻝ ﰲ ﻳﻠﻬﺚ ﻓﺈﻧﻪ ﺍﻟﻜﻠﺐ ﺃﻻ ﻋﻄﺶ ﺃﻭ ﺇﻋﻴﺎﺀ ﻣﻦ ﻳﻠﻬﺚ ﺇﳕﺎ ﻳﻠﻬﺚ ﺷﺊ ﻛﻞ
ﺑﺂﻳﺎﺗﻪ ﻛﺬﺏ ﳌﻦ ﻣﺜﻼ ﺍﷲ ﻓﻀﺮﺑﻪ ﻭﺍﻟﻌﻄﺶ ﺍﳌﺮﺽ ﻭﺣﺎﻝ ﺍﻟﺼﺤﺔ ﻭﺣﺎﻝ ﺍﻟﺮﺍﺣﺔ ﺣﺎﻝ(ﻋﻄﻴﺔ ﺍﺑﻦ ﻭﻗﺎﻝ ،)ﻓﻬﻮ ﻭﻋﻈﺘﻪ ﺇﻥ
ﻃﺇﻥ ﻛﺎﻟﻜﻠﺐ ﺿﺎﻝ ﻓﻬﻮ ﺗﺮﻛﺘﻪ ﻭﺇﻥﺿﺎﻝﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻧﻈﲑﻩ ،ﳍﺚ ﺣﺎﻟﻪ ﻋﻠﻰ ﺗﺮﻛﺘﻪ ﻭﺇﻥ ﳍﺚﺮﺩﺗﻪ) :ﺗﺪﻋﻮﻫﻢ ﻭﺇﻥ