2-Quranic-Theory-in-matters-of-fate-and-destiny by droid4arab

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									            
            
          
         
      
    
         
           
  
 
     www.thekr.net
    adnan@thekr.net
            
            
          
         
      
    
         
           
  
 
     www.thekr.net
    adnan@thekr.net
                                      ‫‪‬‬
                                 ‫‪  ‬‬


‫ﻤﻪ‬                   ‫ﻖ‬                                               ‫ﻖ‬
‫ﺍﳊ ‪ ‬ﻣﻴﺰﺍﻥ ﺍﻟﻌﺪﻝ ، ﻭﻣﻨﻬﺞ ﺍﳍﺪﻯ ، ﻭﻃﺮﻳﻖ ﺍﻟﺴﻼﻣﺔ .. ﺍﳊ ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺣﻜ ‪ ‬‬
                    ‫ﻞ‬                               ‫ﺭ ﻖ‬               ‫ﻣ ﺩ‬
‫ﻭ ‪‬ﺮﺍ ‪‬ﻩ ، ﻓﻬﻮ ﻧﻮ ‪ ‬ﻳﺰﻫ ‪ ‬ﻇﻼﻡ ﺍﻟﺒﺎﻃﻞ .. ﻭﻣﺎ ﻋﺪﺍ ﺍﳊﻖ ﺑﺎﻃ ﹲ ﻳﻐﻠﻮ ﰲ ﻇﻠﻤـﺎﺕ ﺍﳉﻬـﻞ‬
                                                                 ‫ﻭﺍﻟﻀﻼﻝ ..‬
                          ‫ﻖ‬       ‫ﺪ‬                ‫ﻻ‬
‫ﻭﻻ ﺗﻜﻮﻥ ﺍﳊﻘﻴﻘﺔ ﺇ ﹼ ﺑﺎﻻﻧﻄﻼﻕ ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﺍﳊ ‪ ، ‬ﻭﺍﻟﺴـﲑ ﰲ ﻃﺮﻳـﻖ ﺍﳊـﻖ ،‬
                                                      ‫ﺮ‬
                                             ‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﻳﻘ ‪‬ﻫﺎ ﺍﳊﻖ ..‬
‫) ‪žcr&ur ã@ÏÜ»t6ø9$# uqèd ¾ÏmÏRrߊ `ÏB šcqããô‰tƒ $tB žcr&ur ‘,ysø9$# uqèd ©!$# cr'Î/ š•Ï9ºsŒ‬‬

                                                   ‫#$!© ‪ ] ( 玕Î6x6ø9$# •’Í?yèø9$# uqèd‬ﺍﳊﺞ : ٢٦ [‬
                ‫ﻮ‬
‫.. ﺇ ﹼ ﻋﻤﻖ ﺍﻟﺒﺤﺚ ﻭﺍﻗﺘﺮﺍﺑﻪ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﻜﻮﻧﺎﻥ ﺑﻄﺮﺡ ﺍﻟﺘﺼ ‪‬ﺭﺍﺕ ﻭﻓﻠﺴﻔﺘﻬﺎ‬    ‫ﻥ‬
              ‫ﺪ‬                      ‫ﻧ‬
‫ﺣﺴﺐ ﺧﻴﺎﻝ ﺍﻟﺒﺸﺮ ﻭﻣﻼﺀﻣﺘﻬﺎ ﻷﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ ، ﺇ‪‬ﻤﺎ ﻳﻜﻮﻧﺎﻥ ﺑﺎﻟﱪﻫﻨﺔ ﺍﳌﺴﺘﻤ ‪‬ﺓ ﻣﻦ ﺍﻟﺜﻮﺍﺑﺖ‬
                                                   ‫ﻴ ﳌ‬                      ‫ﳌ ﺮ‬
                                     ‫ﺍ ﹸﺠ ‪‬ﺩﺓ ﻋﻦ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻌﺼﺒ‪‬ﺎﺕ ﺍ ﹸﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ..‬
                                             ‫ﻮ‬
‫ﻓﻤﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﲪﻞ ﺗﺼ ‪‬ﺭ ﻣﺎ ﻭﺍﻹﻋﺠﺎﺏ ﺑﻪ ﻭﺗﻔﺼﻴﻠﻪ ﺣﺴﺐ ﻫﻮﻯ ﻧﻔﺴﻪ‬
                                                           ‫ﺼ‬              ‫ﻦ‬
‫، ﻭﻟﻜ ‪ ‬ﻋﻤﻖ ﻫﺬﺍ ﺍﻟﺘ ‪‬ﻮﺭ ﻭﺻﺪﻗﻪ ﻭﺍﻗﺘﺮﺍﺑﻪ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﻣﺴﺎﺋﻞ ﺗﺮﺗﺒﻂ ﺑﺎﻟﱪﻫﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ‬
                                                   ‫ﺮ‬       ‫ﺪ‬        ‫ﳌ ﺪ‬
‫ﺍ ﹸﺴﺘﻤ ‪‬ﺓ ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﻳﻘ ‪‬ﻫﺎ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ، ﻭﻋﱪ ﺍﺳﺘﻨﺘﺎﺝ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‬
                                                                         ‫..‬
   ‫٨‬                            ‫‪‬‬
           ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬            ‫‪‬‬
              ‫ﺪ‬                ‫ﺪ‬                 ‫ﻖ‬
‫ﻭﻟﻮﺿﻊ ﺃ ‪ ‬ﲝﺚ‪ ‬ﰲ ﻣﻴﺰﺍﻥ ﺍﳊ ‪ ‬ﻭﺍﳊﻘﻴﻘﺔ ، ﻻ ﺑ ‪ ‬ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘ ‪‬ﻣﺎﺕ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬ ‫ﻱ‬
             ‫ﺮ‬                        ‫ﻻ‬
‫ﻭﻣﺎ ‪‬ﺓ ﺑﻨﺎﺋﻪ ﺑﻌﻴﺪﺓﹰ ﻋﻦ ﺍﳋﻴﺎﻝ ﻭﺍﳍﻮﻯ ، ﻭﺇ ﹼ ﻓﺒﻨﺎﺀ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻻ ﻳﺴﺘﻘ ‪ ‬ﰲ ﻣﻴﺰﺍﻥ ، ﻭﻻ‬‫ﺩ‬
                                                                                   ‫ﻳ‬
                                                      ‫‪‬ﻘﺎﻡ ﻋﻠﻰ ﺃﺭﺽ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ..‬
                                            ‫ﻴ‬
‫ﻭﻻ ﺑ ‪ ‬ﳌﻦ ﻳﺰﻥ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻳﻘ‪‬ﻤﻪ ﺃﻥ ﳝﻠﻚ ﻋﻤﻘﺎﹰ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺟﻮﻫﺮ ﺍﻷﻣﻮﺭ ،‬ ‫ﺪ‬
‫ﻭﻋﻤﻘﺎﹰ ﰲ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺘﻬﺮﻳﺞ ﻭﺍﻟﺘﻮﻟﻴﻒ ﻣﻦ ﺟﻬﺔ ، ﻭﺑﲔ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﳌﻨﻄﻠﻘﺔ‬
                                                        ‫ﺩ‬             ‫ﺪ‬
‫ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﺛﺎﺑﺘﺔ ﻭﺍﳌﺆ ‪‬ﻳﺔ ﺇﱃ ﺍﳉﻮﻫﺮ ﻭﺫﺍﺕ ﺍﳍﺪﻑ ﺍﻟﻨﺒﻴﻞ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ، ﻣﻦ ﺟﻬﺔ‬
                                                                     ‫ﹸﺧﺮﻯ ..‬ ‫ﺃ‬
        ‫ﻴ‬
‫ﺇ ﱠ ﺣﺮﻛﺔ ﺍﳊﻴﺎﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻟﻴﺴﺖ ﻣﻦ ﺻﻨﻊ ﺍﳌﺼﺎﺩﻓﺔ ﺍﻟﻌﻤﻴﺎﺀ ﻛﻤﺎ ﻳﺘﺨ‪‬ﻞ ﺑﻌﺾ‬     ‫ﻥ‬
‫ﻥ‬
‫ﺍﻟﻀﺎﹼﲔ ، ﻓﻬﻨﺎﻙ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﺗﻪ ﺍﻟﱵ ﺗﻘﻒ ﻭﺭﺍﺀ ﺫﻟﻚ .. ﻭﻟﺬﻟﻚ ﻓﺈ ﹼ‬‫ﻟ‬
      ‫ﻻ ﻘ‬
‫ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻣﻦ ﺧﻠﻖ ﻭﺭﺳﻢ ﺣﺮﻛﺔ ﺍﳊﻴﺎﺓ ، ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇ ﹼ ﺣ ﹼﺎﹰ ﳛﻤﻞ‬
                                                  ‫ﺍﳋﲑ ﳌﺨﻠﻮﻗﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
      ‫ﺧ‬        ‫ﻴ‬                                    ‫ﺩ‬           ‫ﻥ‬
‫ﳓﻦ ﻧﻌﻠﻢ ﺃ ﱠ ﻗﻮﺍﻧﲔ ﺍﳌﺎ ‪‬ﺓ ، ﻭﻧﻈﻢ ﺍﻟﻜﻮﻥ ، ﺛﺎﺑﺘﺔ ﻭﻣﺮﺳﻮﻣﺔ ﲝﻜﻤﺔ ﺇﳍ‪‬ﺔ ﻣﻨﺬ ‪‬ﻠﻖ ﻫﺬﺍ‬
                                                             ‫ﻥ‬
‫ﺍﻟﻜﻮﻥ ، ﻭﻧﻌﻠﻢ ﺃ ﱠ ﺍﻻﺭﺗﻘﺎﺀ ﺍﳊﻀﺎﺭﻱ ﻳﻜﻮﻥ ﺑﺎﻛﺘﺸﺎﻑ ﺟﻮﺍﻧﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻘﻮﺍﻧﲔ‬
                                                   ‫ﻳ‬
                               ‫، ﻭﺗﻮﺟﻴﻬﻬﺎ ﺣﺴﺐ ﺍﻟﻐﺎﻳﺔ ﺍﳊﻀﺎﺭ‪‬ﺔ ﳉﻴﻞﹴ ﻣﻦ ﺍﻷﺟﻴﺎﻝ ..‬
  ‫ﺩ‬         ‫ﻠ‬
‫ﻓﺎﻻﺭﺗﻘﺎﺀ ﺍﳊﻀﺎﺭﻱ ﻳﻜﻮﻥ ﲟﻘﺪﺍﺭ ﻭﻋﻲ ﺍﻹﻧﺴﺎﻥ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﻣﺘﻌﹼﻘﺎ‪‬ﺎ ﺍﳌﺎ ‪‬ﻳﺔ‬
      ‫ﻥ‬                   ‫ﻴ‬                           ‫ﻳ‬
‫ﻭﺗﻮﻇﻴﻔﻬﺎ ﰲ ﺍﳌﺸﺎﻛﻞ ﺍﳊﻀﺎﺭ‪‬ﺔ ، ﻭﻓﻖ ﻣﻨﻈﻮﻣﺔ ﺍﻟﻘﻴﻢ ﺍﻷﺧﻼﻗ‪‬ﺔ .. ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃ ﹼ ﻫﺬﻩ‬
                    ‫ﻧ ﻭ‬                                        ‫ﺪ‬        ‫ﻨ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟ‪‬ﻈﻢ ﺗﺘﺒ ‪‬ﻝ ﺗﺒﻌﺎﹰ ﻟﺮﻏﺒﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻮﺟﻴﻬﻪ ﳍﺎ ، ﺃﻭ ﺃ‪‬ﻬﺎ ‪‬ﺟﺪﺕ ﺑﻌﺪ ﺍﻛﺘﺸﺎﻑ‬
                                               ‫ﻮ‬        ‫ﺪ‬         ‫ﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﳍﺎ .. ﺇ ﱠ ﺍﻟﺬﻱ ﻳﺘﺒ ‪‬ﻝ ﻭﻳﺘﻄ ‪‬ﺭ ﻫﻮ ﻭﻋﻴﻨﺎ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻨﻈﻢ ﺍﻟﺜﺎﺑﺘﺔ ، ﻭﻗﺪﺭﺗﻨﺎ‬
                                              ‫ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ..‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻨﻈﻢ ﺍﻟﱵ ﲢﻜﻢ ﺍﳌﺎﺩﺓ ﺍﳌﺨﻠﻮﻗﺔ ﻭﺍﶈﻜﻮﻣﺔ ﻹﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،‬
                                     ‫ﻠ‬
‫ﻫﺬﺍ ﺷﺄ‪‬ﺎ ، ﻓﻤﺎ ﻫﻮ ﺷﺄﻥ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺍﳌﺘﻌﱢﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﻜﻴﻢ ﺍﳋﺒﲑ ﺍﻟﻌﻠﻴﻢ ،‬
                                                    ‫ﻞ‬                ‫ﻘ‬
                                            ‫ﻭﺍﻟﺬﻱ ﺗﻠ ﹼﺎﻩ ‪ r‬ﻣﻦ ﻟﺪﻧﻪ ﺟ ﹼ ﻭﻋﻼ ..‬
     ‫٩‬                                 ‫‪‬‬
                  ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬                                 ‫‪‬‬
       ‫) #9!• 4 .‪ ] ( AŽ•Î7yz AOŠÅ3ym ÷bà$©! `ÏB ôMn=Å_Áèù §NèO ¼çmçG»tƒ#uä ôMyJÅ3ômé& ë=»tGÏ‬ﻫﻮﺩ : ١ [‬

                        ‫) ‪ ] ( AOŠÎ=tæ AOŠÅ3ym ÷bà$©! `ÏB šc#uäö•à)ø9$# ‘¤)n=çGs9 y7¯RÎ)ur‬ﺍﻟﻨﻤﻞ : ٦ [‬
       ‫ﺡ‬
‫ﻭﻣﺎ ﻫﻮ ﺷﺄﻥ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻻ ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻷﻧﻪ ﺭﻭ ‪ ‬ﻣﻦ ﺃﻣﺮ‬
                                            ‫ﺍﷲ ﺗﻌﺎﱃ ﻏﲑ ﺍﶈﻜﻮﻡ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ..‬
                                            ‫) ‪ ] ( %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur‬ﺍﻟﺸﻮﺭﻯ : ٢٥ [‬
                                                                             ‫ﻥ‬
                   ‫ﺇ ﱠ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺭﻭﺡ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﳝﻨﺢ ﺍﳊﻴﺎﺓ ﳌﻦ ﻳﻬﺘﺪﻱ ﺑﻨﻮﺭﻩ ..‬
‫) ‪ ] ( ( öNà6‹ÍŠøtä† $yJÏ9 öNä.$tãyŠ #sŒÎ) ÉAqß™§•=Ï9ur ¬! (#qç7ŠÉftGó™$# (#qãZtB#uä z`ƒÏ%©!$# $pkš‰r'¯»tƒ‬ﺍﻷﻧﻔﺎﻝ‬
                                                                                                           ‫: ٤٢ [‬
                                  ‫ﻠ‬
‫ﻓﻬﻮ ﳛﻮﻱ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﳌﺘﻌﱢﻘﺔ ﺑﺎﻟﺮﻭﺡ ، ﻏﲑ ﺍﶈﻜـﻮﻡ ﳊﺮﻛـﺔ ﺍﳌﻜـﺎﻥ‬
                                                                ‫ﻴ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺍﻟﱵ ﻳﺒ‪‬ﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ .. ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺛﺎﺑﺘﺔ ﻭﻭﻋﻴﻨﺎ ﻭﺇﺩﺭﺍﻛﻨـﺎ‬
                         ‫ﳍﺎ ﺛﺎﺑﺖ ، ﻷ‪‬ﺎ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﻟﻌﺒﺎﺩﻩ ..‬
‫ﻭﳛﻮﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻳﻀﺎﹰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻜﻮﻧﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳌﺎﺩﺓ ﻭﺣﺮﻛﺘﻬﺎ ، ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‬
‫ﻞ‬                           ‫ﻥ ﻨ‬
‫ﺍﻟﱵ ﻧﺮﺗﻘﻲ ﰲ ﺇﺩﺭﺍﻛﻬﺎ ﺟﻴﻼﹰ ﺑﻌﺪ ﺟﻴﻞ ، ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺍﻟ‪‬ﺺ ﺍﻟﻘﺮﺁﱐ ﺫﺍﺗﻪ ﻳﻌﻄﻰ ﻟﻜـ ﱢ‬
‫ﺟﻴﻞ ، ﻣﺎ ﻳﻨﺎﺳﺐ ﻋﻠﻤﻪ ﻭﺣﻀﺎﺭﺗﻪ ﻭﺩﺭﺟﺔ ﻭﻋﻴﻪ ، ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﻮﻧﻴﺔ ﺍﳌﺮﺗﺒﻄـﺔ‬
‫ﻻ‬                                                      ‫ﺐ‬
‫ﺑﺎﳌﺎﺩﺓ ، ﻭﻫﻨﺎ ﻳﻜﻤﻦ ﺟﺎﻧ ‪ ‬ﻣﻦ ﺟﻮﺍﻧﺐ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺍﻟﱵ ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻫﺎ ﺇ ﹼ‬
                                                             ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..‬
                                                             ‫ﻴ‬          ‫ﻥ ﻨ‬
‫ﺇ ﱠ ﺍﻟ‪‬ﻔﺲ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﺍﳌﺘﻔﺎﻋﻠﺔ ﻣﻊ ﺃﺣﺪﺍﺙ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ، ﻫﻲ ﺍﻟﱵ ﲤﻠﻚ ﺳﻠﻄﺎﻥ ﺗﻮﺟﻴـﻪ‬
‫ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ، ﻭﺩﻓﻊ ﻗﻮﺍﻩ ﺑﺎﲡﺎﻩ ﻏﺎﻳﺘﻬﺎ ﺍﳌﺮﺍﺩﺓ ، ﻭﻫﻲ ﻣﻦ ﻳﻘﻒ ﻭﺭﺍﺀ ﻓﻠﺴﻔﺔ ﻗﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ‬
                                                ‫ﻞ‬
                           ‫ﺍﻟﺜﺎﺑﺘﺔ ، ﺣﺴﺐ ﻣﻨﻈﺎﺭﻫﺎ ﺍﻟﺬﻱ ﺗﻄ ﱡ ﻣﻨﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ..‬
  ‫٠١‬                            ‫‪‬‬
           ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬        ‫‪‬‬
                             ‫ﻳ‬                                 ‫ﻥ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺒﺸﺮﻳﺔ ﺗﻨﻈﺮ ﺇﱃ ﺍﻟﺜﻮﺍﺑﺖ ﺍﳌﺎﺩ‪‬ﺔ ، ﺍﻟﱵ ﲢﻜﻢ ﺣﺮﻛﺔ ﻣﺎﺩﺓ ﻫـﺬﺍ‬
                           ‫ﻞ‬                                      ‫ﺻ‬
‫ﺍﻟﻜﻮﻥ ﻭﺧﻮﺍ ‪‬ﻬﺎ ، ﻭﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ، ﻧﻈﺮﺍﺕ‪ ‬ﻣﺘﺒﺎﻳﻨﺔ ، ﻛ ﱡ ﻧﻔﺲ ﺣﺴﺐ ﻏﺎﻳﺘـﻬﺎ ﻭﻣـﻦ‬
                                                               ‫ﺧﻼﻝ ﻣﻨﻈﺎﺭﻫﺎ ..‬
‫ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺗﺪﺭﻙ ﺑﺒﺼﲑ‪‬ﺎ – ﻋﻠﻰ ﻗﺪﺭ ﺇﺩﺭﺍﻛﻬﺎ – ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‬
                                        ‫ﺴ‬      ‫ﻥ‬               ‫ﻮ‬
‫ﻭﺗﻌﺎﱃ ﻭﻗ ‪‬ﺗﻪ ﻭﺣﻜﻤﺘﻪ ، ﻭﺃ ﱠ ﺧﻠﻖ ﺍﻟ ‪‬ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻃﻼﹰ ﻏﺎﻳﺘـﻪ‬
                                                          ‫ﺍﻟﻠﻌﺐ ﻭﺍﻟﻠﻬﻮ ..‬
‫#$!©%‪ÏNºuq»uK¡¡9$# È,ù=yz ’Îû tbr㕤6xÿtGtƒur öNÎgÎ/qãZã_ 4’n?tãur #YŠqãèè%ur $VJ»uŠÏ% ©!$# tbrã•ä.õ‹tƒ tûïÏ‬‬          ‫)‬
‫‪ ] ( Í‘$¨Z9$# z>#x‹tã $oYÉ)sù y7oY»ysö6ß™ WxÏÜ»t/ #x‹»yd |Mø)n=yz $tB $uZ-/u‘ ÇÚö‘F{$#ur‬ﺁﻝ ﻋﻤﺮﺍﻥ: ١٩١‬
                                                                                                                            ‫[‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺗﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻨﻮﺍﻣﻴﺲ ﺫﺍ‪‬ﺎ ، ﻧﻈﺮﺓ ﻋﻤﻴﺎﺀ ﻻ‬
                         ‫ﻱ‬                           ‫ﺩ‬
‫ﺗﺘﺠﺎﻭﺯ ﺍﻹﻃﺎﺭ ﺍﻟﻈﺎﻫﺮﻱ ﻟﻠﻤﺎ ‪‬ﺓ ، ﺩﻭﻥ ﺃﻥ ﻳﺒﻌﺚ ﺫﻟﻚ ﻓﻴﻬﺎ ﺃ ‪ ‬ﻋﻤﻖﹴ ﻭﺇﺩﺭﺍﻙ‪ ‬ﳌﺎ ﻭﺭﺍﺀ ﻫﺬﻩ‬
                                                                         ‫ﺍﳌﺎﺩﺓ ..‬
‫‪$pkÍ5 šcqßgs)øÿtƒ žw Ò>qè=è% öNçlm; ( ħRM}$#ur Çd`Ågø:$# šÆÏiB #ZŽ•ÏWŸ2 zO¨YygyfÏ9 $tRù&u‘sŒ ô‰s)s9ur‬‬                ‫)‬
‫‪4 ‘@|Êr& öNèd ö@t/ ÉO»yè÷RF{$%x. y7Í´¯»s9'ré& 4 !$pkÍ5 tbqãèuKó¡o„ žw ×b#sŒ#uä öNçlm;ur $pkÍ5 tbrçŽÅÇö7ムžw ×ûãüôãr& öNçlm;ur‬‬

                                                          ‫&‪ ] ( šcqè=Ïÿ»tóø9$# ãNèd y7Í´¯»s9'ré‬ﺍﻷﻋﺮﺍﻑ : ٩٧١ [‬
                                                          ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﻟﱵ ﺗﻘﻒ ﻭﺭﺍﺀ ﻓﻠﺴﻔﺔ ﻣﺎ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ..‬
               ‫ﺻ‬      ‫ﺩ‬
‫ﻟﺬﻟﻚ ﻣﻬﻤﺎ ﺍﺭﺗﻘﻰ ﺍﻹﻧﺴﺎﻥ ﰲ ﺇﺩﺭﺍﻛﻪ ﻭﺍﻛﺘﺸﺎﻓﻪ ﻟﻘﻮﺍﻧﲔ ﺍﳌﺎ ‪‬ﺓ ﻭﺧﻮﺍ ‪‬ﻬﺎ ، ﻭﰲ ﻗﺪﺭﺗﻪ‬
‫ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺫﻟﻚ ﳋﺪﻣﺔ ﻏﺎﻳﺎﺗﻪ ﺍﳊﻀﺎﺭﻳﺔ ، ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﺍﺭﺗﻘﺎﺀﻩ‬
          ‫– ﺑﺸﻜﻞ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺫﻟﻚ – ﰲ ﺍﻛﺘﺸﺎﻑ ﺧﺒﺎﻳﺎ ﺍﻟﻨﻔﺲ ﻭﺍﻹﺣﺎﻃﺔ ﺑﺼﻔﺎ‪‬ﺎ ..‬
   ‫١١‬                             ‫‪‬‬
             ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬     ‫‪‬‬
                ‫ﻳ‬                   ‫ﺗ‬                        ‫ﺗ‬
‫ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ، ﻻ ‪‬ﻔﺘ‪‬ﺢ ﻣﻐﺎﻟﻴﻘﻬﺎ ، ﻭﻻ ‪‬ﻌﺮﻑ ﺃﺳﺮﺍﺭﻫﺎ ، ﻭﻻ ‪‬ﺮﻯ ﻣﺎ ﺑﺪﺍﺧﻠﻬﺎ ،‬
‫ﺇ ﹼ ﺑﺈﺳﻘﺎﻁ ﻧﻮﺭ ﺍﳊﻖ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﻛﻠﻤﺎﺕ ﺧﺎﻟﻖ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ، ﻋﻠﻰ ﺩﻫﺎﻟﻴﺰﻫﺎ ، ﻟﺘﺒﺪﻳﺪ‬    ‫ﻻ‬
                                      ‫ﺍﻟﻈﻼﻡ ﺍﶈﻴﻂ ﲞﺒﺎﻳﺎﻫﺎ ، ﻭﺍﻛﺘﺸﺎﻑ ﺣﻘﺎﺋﻘﻬﺎ ..‬
                                                           ‫ﻤ‬
‫ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﻟﺘﻌ ‪‬ﻖ ﰲ ﻓﻬﻢ ﺍﳊﻘﻴﻘﺔ ﻭﺇﺩﺭﺍﻛﻬﺎ ، ﻟﻴﺲ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﻫﻮﻯ‬
                                         ‫ﻴ‬
‫ﺍﻟﻨﻔﺲ ، ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻻﻗﺘﺮﺍﺏ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﻫ‪‬ﺘﻬﺎ ﻭﺟﻮﻫﺮﻫﺎ ، ﻋﱪ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺜﺎﺑﺘﺔ ، ﻭﺑﺎﻟﺘﺎﱄ‬
                                ‫ﻥ ﺠ‬               ‫ﺗ‬              ‫ﻞ‬
‫ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻛ ﱢ ﺍﻟﻀﻼﻻﺕ ﺍﻟﱵ ‪‬ﺒﻌﺪ ﻋﻨﻬﺎ .. ﺇ ﱠ ﺍﳊ ‪‬ﺔ ﺍﻷﻛﻴﺪﺓ ﻭﺍﻟﱪﻫﺎﻥ ﺍﳌﺒﲔ ﻳﻜﻮﻧﺎﻥ‬
                                                     ‫ﻨ‬
  ‫ﺑﺎﻟﻔﻬﻢ ﺍﻷﻛﺜﺮ ﻋﻤﻘﺎﹰ ﻭﺻﺤﺔﹰ ﻟﻠ‪‬ﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻜﺮﱘ ، ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ..‬
‫ﺇ ﱠ ﻣﺎ ﻳﺘﻄ ‪‬ﺭ – ﰲ ﺇﺩﺭﺍﻛﻨﺎ ﻟﺪﻻﻻﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻫﻮ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻠﻔﻜﺮ ﺍﻟﺬﻱ ﻳﺸ ‪‬‬
‫ﻊ‬                                                                 ‫ﻮ‬       ‫ﻥ‬
                                                           ‫ﻴ‬
                                             ‫ﻣﻨﻪ ، ﻭﻟﻠﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻧ‪‬ﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ..‬
                                   ‫ﻧ‬
‫ﻭﻣﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ – ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃ‪‬ﻬﺎ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ – ﻫﻲ ﺃﻗﺮﺏ ﻣﺎ‬
              ‫ﻞ‬
‫ﺗﻜﻮﻥ – ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﻔﻜﺮ ﺍﳌﻮﺭﻭﺙ – ﺇﱃ ﺍﻟﻔﻜﺮ ﺍﻟﻔﻠﺴﻔﻲ .. ﻭﻟﺬﻟﻚ ﻓﻜ ﱡ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ‬
‫ﱠ ﻭﺿﻌﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺎﺋﻞ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ، ﳚﺐ‬        ‫ﰎ‬
‫ﻣﻌﺎﻳﺮ‪‬ﺎ ﺑﺸﻜﻞﹴ ﻣﺴﺘﻤﺮ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ، ﻓﺒﻤﻘﺪﺍﺭ ﻣﺎ ﻳﺘﻮﺍﻓﻖ ﺗﻌﺮﻳﻒ ﺍﳌﺴﺄﻟﺔ ﻣﻊ‬
                                               ‫ﺮ‬
‫ﺩﻻﻻﺕ ﻣﺸﺘ ﱠﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔ ‪‬ﻋﺖ ﻋﻨﻪ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ‬   ‫ﻘ‬
                    ‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ، ﲟﻘﺪﺍﺭ ﻣﺎ ﻳﻜﻮﻥ ﺗﻌﺮﻳﻔﻨﺎ ﻟﻠﻤﺴﺄﻟﺔ ﺃﻗﺮﺏ ﺇﱃ ﺍﳊﻖ ..‬
                             ‫ﻤ‬
‫ﻓﺎﺭﺗﺒﺎﻁ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﲟﺎﻫﻴﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴ ‪‬ﻴﻬﺎ ﻫﺬﻩ ﺍﳌﻜﻠﻤﺔ ﻭﲜﻮﻫﺮﻫﺎ ،‬
                                                                ‫ﻥ‬         ‫ﻁ‬
‫ﻫﻮ ﺍﺭﺗﺒﺎ ﹲ ﻣﻄﻠﻖ ، ﻷ ﱠ ﺍﳌﺘﻜﻠﻢ ﺍﻟﺬﻱ ﻳﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻳﺴﻤﻴﻬﺎ ، ﻫﻮ ﺫﺍﺗﻪ ﺧﺎﻟﻘﻬﺎ ،‬
                                            ‫ﻣ‬           ‫ﻤ‬              ‫ﲰ‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻘﺪ ‪‬ﺎﻫﺎ ﻭﻭﺻﻔﻬﺎ ﺗﺴ ‪‬ﻴﺔﹰ ﻭﻭﺻﻔﺎﹰ ‪‬ﻄﻠﹶﻘﻴ‪‬ﻦ ، ﻳﺮﺗﺒﻄﺎﻥ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺑﻄﺒﻴﻌﺔ ﻫﺬﻩ‬
                                                                           ‫ﺍﳌﺴﺄﻟﺔ ..‬
‫ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻴﺴﺖ ﻭﺿﻌﻴﺔ ﺍﺻﻄﻼﺣﻴﺔ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ، ﻛﻮﺳﻴﻠﺔ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺷﻲﺀ‬
 ‫ﻴ‬               ‫ﻦ‬                             ‫ﺓ‬                    ‫ﻥ‬
‫ﻣﺎ .. ﺻﺤﻴﺢ ﺃ ﱠ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻮﺟﻮﺩﹲ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﻟﻜ ‪ ‬ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ‬
                                        ‫ﻜ‬
‫– ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟ ﹸﱪ ( – ﻓﻄﺮﻳﺔ ﻣﻮﺣﺎﺓ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ ..‬
   ‫٢١‬                               ‫‪‬‬
              ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬       ‫‪‬‬
                                            ‫ﺭ‬
 ‫ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ، ﻭ ‪‬ﺳﻢ ﺣﺮﻓﺎﹰ ﺣﺮﻓﺎﹰ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺫﻟﻚ‬
 ‫ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( .. ﻓﻠﻢ ﻳﱰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻣﻌـﲎ‪ ‬ﻣـﻦ‬
                            ‫ﻥ ﻞ‬
‫ﺍﻟﺴﻤﺎﺀ ﻳﺘﺮﲨﻪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ .. ﺃﺑﺪﺍﹰ .. ﺇ ﱠ ﻛ ﱠ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺭﲰـﺎﹰ‬
             ‫ﻭﻟﻔﻈﺎﹰ ﻫﻮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ، ﻭﻻ ﻋﻼﻗﺔ ﻟﻠﺒﺸﺮ – ﻭﻣﻨﻬﻢ ﳏﻤﺪ ‪ - r‬ﺑﺬﻟﻚ ..‬
                             ‫ﻴ‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ، ﻫﻲ ﻣﻦ ﺃﻫﻢ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﲤ‪‬ﺰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻴﺲ ﻋﻦ ﺍﳌﻨـﺎﻫﺞ‬
‫ﺍﻟﻮﺿﻌﻴﺔ ﻟﻠﺒﺸﺮ ﻓﺤﺴﺐ ، ﻭﺇﳕﺎ ﺃﻳﻀﺎﹰ ﻋﻦ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻷﺧﺮﻯ ، ﻭﻟﺬﻟﻚ ﻛﺎﻧـﺖ‬
                                ‫ﻣﻌﺠﺰﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺻﻔﺔﹰ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ..‬
           ‫ﻠ‬        ‫ﻴ‬                   ‫ﻴ‬                               ‫ﻥ‬
‫ﺇ ﱠ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻜﻠﻤﺔ ﲜﻮﻫﺮ ﺍﳌﺴﺄﻟﺔ ﻭﻣﺎﻫ‪‬ﺘﻬﺎ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤ‪‬ﻬﺎ ، ﻳﺘﺠﱠﻰ ﰲ ﺍﺭﺗﺒـﺎﻁ‬
                                   ‫ﻨ‬
‫ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ – ﻋﱪ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﺍﻟ‪‬ﺺ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ – ﲟﺠﻤـﻮﻉ‬
                                          ‫ﻮ ﻨ‬
           ‫ﺍﻟﻮﺍﺣﺪﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﱵ ﻳﺼ ‪‬ﺭﻫﺎ ﺍﻟ‪‬ﺺ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ..‬
‫ﻥ‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻷﻭﱃ ) ﺍﳌﻌﺠﺰﺓ ( ﻣﺌﺎﺕ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺗﺜﺒﺖ ﺫﻟﻚ ، ﻓﻤﺜﻼﹰ ﺭﺃﻳﻨﺎ ﺃ ﱠ‬
                               ‫ﻮ‬
‫ﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﺍﻟﻨﺎﺯﻟﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ، ﻭﺍﻟﱵ ﺗﺼ ‪‬ﺭ ﻟﻨﺎ ﺳﻮﺭﺓ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،‬
        ‫ﺴ‬                  ‫ﻴ‬      ‫ﺪ‬
‫ﻫﻮ )٠٥٩( ﺣﺮﻓﺎﹰ ، ﻭﻫﺬﺍ ﻣﻄﺎﺑﻖ ﲤﺎﻣﺎﹰ ‪‬ﻤﻮﻉ ﺳﲏ ﺍﳌ ‪‬ﺓ ﺍﻟﺰﻣﻨ‪‬ﺔ ﺍﻟﱵ ﻟﺒﺜﻬﺎ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ ﰲ‬
                                                                        ‫ﻗﻮﻣﻪ ..‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﻟﻮ ﱂ ﺗﻜﻦ ﺍﻟﻜﻠﻤﺔ ﻭﺭﲰﻬﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ، ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺗﺴـﻤﻴﺔ ﺍﻟﺒﺸـﺮ‬
‫ﺍﻟﻮﺿﻌ‪‬ﺔ ﺍﻻﺻﻄﻼﺣ‪‬ﺔ ﻟﻸﺷﻴﺎﺀ ، ﻭﻋﻦ ﺭﺳﻢ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻮﺿﻌﻲ ﺃﻳﻀـﺎﹰ ... ﻭﻫﻜـﺬﺍ ﻓـﺈ ﱠ‬
‫ﻥ‬                                                            ‫ﻴ‬           ‫ﻴ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺗﻠﻘﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺭﲰﺎﹰ ﻭﻗﺮﺍﺀﺓﹰ ﻛﻤﺎ ﻫﻮ ﲤﺎﻣﺎﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ، ﺩﻭﻥ ﺃﻥ ﻳﻜـﻮﻥ‬
                                                ‫ﻧ‬        ‫ﻱ‬
                   ‫ﻟﻠﻐﺘﻪ ﻭﻗﻮﺍﻋﺪ ﺇﻣﻼﺋﻬﺎ ﺃ ‪ ‬ﺗﺄﺛﲑ ﻋﻠﻰ ‪‬ﻄﻖ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺭﲰﻬﺎ ..‬
                ‫ﻴ‬               ‫ﻥ‬          ‫ﻜ‬
‫ﻭﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟ ﹸﺒ‪‬ﺮ ( ، ﺃ ﱠ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻷﲰـﺎﺀ‬
                   ‫ﻲ‬                  ‫ﻨ‬           ‫ﺴ‬
‫ﺍﻟﱵ ﻋﱠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ ، ﻭﺑﺮﻫ‪‬ﺎ – ﻋﱪ ﺩﻟﻴﻞﹴ ﺭﻗﻤ ‪ ‬ﻻ ﻳﻌﺮﻑ ﺍﻟﻜﺬﺏ ﻭﻻ‬‫ﻠ‬
                       ‫ﺮ‬                                        ‫ﻥ‬
  ‫ﺍﳋﺪﺍﻉ – ﻋﻠﻰ ﺃ ﱠ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐ ﻫﻮ ﻭﺍﺣﺪﺓ ﻣﻌﲎ ، ﻭﻟﻴﺲ ﳎ ‪‬ﺩ ﻭﺍﺣﺪﺓ ﻟﻔﻆ‪ ‬ﺻﻮﰐ ..‬
   ‫٣١‬                          ‫‪‬‬
          ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬     ‫‪‬‬
                                     ‫ﺺ‬
‫ﺇ ﱠ ﺇﺩﺭﺍﻙ ﻋﻤﻖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺍﺧﺘ ‪ ‬ﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ، ﺩﻭﻥ ﺳـﺎﺋﺮ ﺍﻟﻜﺘـﺐ‬‫ﻥ‬
 ‫ﻴ‬         ‫ﻮ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻷﺧﺮﻯ ، ﻳﺮﺗﻘﻲ ﺑﺎﻟﺒﺎﺣﺚ ﻭﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ ، ﰲ ﺗﺼـ ‪‬ﺭ ﺧﺼﻮﺻـ‪‬ﺔ‬
                                    ‫ﻣﻌﺠﺰﺓ ﺍﻹﺳﻼﻡ ﺍﳋﺎﻟﺪﺓ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ..‬
            ‫ﻞ‬       ‫ﺗ‬                    ‫ﺗﺪ‬
‫ﻭﺳﻨﺘﻨﺎﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﺴﺎﺋﻞ ‪‬ﻌ ‪ ‬ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ‪‬ﺜﺎﺭ ﰲ ﻛ ﱢ ﻧﻔﺲ ، ﺇ‪‬ـﺎ‬
            ‫ﻮ‬         ‫ﺲ ﻻ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﳉﱪ ﻭﺍﻻﺧﺘﻴﺎﺭ ، ﻓﻼ ﺗﻮﺟﺪ ﻧﻔ ‪ ‬ﺇ ﹼ ﻭﲢﻤﻞ ﺗﺼ ‪‬ﺭﺍﹰ ﲡﺎﻩ ﻫـﺬﻩ‬
                                       ‫ﻠ‬                           ‫ﻞ‬
                     ‫ﺍﳌﺴﺎﺋﻞ ، ﻛ ﹼ ﻧﻔﺲ ﺣﺴﺐ ﻣﻮﻗﻌﻬﺎ ﻋﻠﻰ ﺳﱠﻢ ﺍﻟﻮﻋﻲ ﻭﺍﻹﳝﺎﻥ ..‬
                                ‫ﺗ ﻴ‬      ‫ﻥ ﻮ‬
‫ﻓﺴﻮﺍﺀ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻌﻠﻤﻮﻥ ﺃ ﱠ ﺍﻟﻘ ‪‬ﺓ ﺍﻟﱵ ‪‬ﺴ‪‬ﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻫﻲ ﻣﻦ ﺍﷲ ﺗﻌـﺎﱃ ، ﺃﻡ‬
‫ﻏﲑﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ ﻏﲑ ﺫﻟﻚ .. ﺳﻮﺍﺀ ﻫﺆﻻﺀ ﺃﻡ ﻫﺆﻻﺀ ، ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﳊـﺪﻭﺩ ﺍﻟـﱵ‬
                ‫ﻞ‬                                                  ‫ﻮ‬
‫ﺗﻔﺼﻞ ﻫﺬﻩ ﺍﻟﻘ ‪‬ﺓ ﻋﻦ ﺣﺪﻭﺩ ﻗﻮﺓ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﱵ ﻳﺘﺤﺮﻛﻮﻥ ﰲ ﺇﻃﺎﺭﻫﺎ ، ﻛ ﱞ ﺣﺴﺐ ﻭﻋﻴـﻪ‬
                                                        ‫ﺗﺪ‬
‫ﻭﻋﻠﻤﻪ ﻭﺇﳝﺎﻧﻪ .. ﻟﺬﻟﻚ ‪‬ﻌ ‪ ‬ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ – ﺇﺿﺎﻓﺔﹰ ﺇﱃ ﻛﻮ‪‬ﺎ ﻧﻈﺮﻳﺔﹰ ﻗﺮﺁﻧﻴـﺔ – ﻧﻈﺮﻳـﺔ‬
                                                             ‫ﻴ ﻢ ﻞ‬
                                                    ‫ﻓﻠﺴﻔﻴﺔ ﻋﻠﻤ‪‬ﺔ ‪  ‬ﻛ ﱠ ﺇﻧﺴﺎﻥ ..‬
‫ﻭﻣﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﳉﱪ ﻭﺍﻻﺧﺘﻴﺎﺭ ، ﻫﻲ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺮﺗﺒﻄﺔ ﲤﺎﻣـﺎﹰ ﺑـﺎﻟﻨﻔﺲ‬
                                                 ‫ﻥ‬                        ‫ﻴ‬
‫ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﻭﺇﺭﺍﺩ‪‬ﺎ ، ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﺒﺸﺮ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻧﻈﺮﺍﺕ‪ ‬ﻣﺘﺒﺎﻳﻨﺔ ، ﻓﻬﺬﻩ‬
                                                            ‫ﻳ‬
  ‫ﺍﳌﺴﺎﺋﻞ ﻟﻴﺴﺖ ﻣﺎﺩ‪‬ﺔ ﳝﻜﻦ ﻭﺿﻌﻬﺎ ﰲ ﺍﳌﺨﱪ ﻭﺇﺟﺮﺍﺀ ﺍﻟﺘﺠﺎﺭﺏ ﺍﳌﺎﺩﻳﺔ ﺍﶈﺴﻮﺳﺔ ﻋﻠﻴﻬﺎ ..‬
                                                                    ‫ﳑ ﻴ‬
‫ﻭ ‪‬ﺎ ﳝ‪‬ﺰ ﻣﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ، ﻫﻮ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺍﳌﺰﺩﻭﺝ ﲟﺴﺎﺋﻞ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ، ﻭﺑﺘﻔﺎﻋﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﰲ ﺳﺎﺣﱵ ﺍﻟﻮﻋﻲ ﻭﺍﻟﺘﺠﺮﺑـﺔ ﻭﺍﳊﻴـﺎﺓ ﺍﻹﻧﺴـﺎﻧﻴﺔ ،‬
                 ‫ﻭﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺎﺩﺓ ﺗﻔﺎﻋﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ، ﻭﻣﺼﲑﻩ ﻫﺪﻑ ﻧﺘﺎﺋﺠﻬﺎ ..‬
                                                                    ‫ﳑ ﻴ‬
‫ﻭ ‪‬ﺎ ﳝ‪‬ﺰ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺃﻳﻀﺎﹰ ، ﻫﻮ ﺍﺭﺗﺒﺎﻃﻬﺎ ﺍﳌﺰﺩﻭﺝ ﺑﲔ ﺣﺮﻛﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻼﻗﺔ ﺍﻟﻨﺘﺎﺋﺞ‬
‫ﺍﻟﱵ ﳛﺼﻞ ﻋﻠﻴﻬﺎ ﻧﺘﻴﺠﺔ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﻣﻘﺪﻣﺎ‪‬ﺎ ﻣﻦ ﺟﻬﺔ ، ﻭﺑﲔ ﺃﻣﺮ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻻﻧﺼﻴﺎﻉ ﻟﻪ ،‬
                                     ‫ﻭﻋﻼﻗﺔ ﺫﻟﻚ ‪‬ﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ..‬
‫‪óOÎgÏ%öqsù `ÏB (#qè=Ÿ2V{ öNÍkÍh5§‘ `ÏiB NÍköŽs9Î) tAÌ“Ré& !$tBur Ÿ@‹ÅgUM}$#ur sp1u‘öq-G9$# (#qãB$s%r& öNåk¨Xr& öqs9ur‬‬   ‫)‬
  ‫‪ ] ( tbqè=yJ÷ètƒ $tB uä!$y™ öNåk÷]ÏiB ׎•ÏVx.ur ( ×oy‰ÅÁtFø)•B ×p¨Bé& öNåk÷]ÏiB 4 OÎgÎ=ã_ö‘r& ÏMøtrB `ÏBur‬ﺍﳌﺎﺋﺪﺓ : ٦٦[‬
   ‫٤١‬                                   ‫‪‬‬
                   ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬                                       ‫‪‬‬
‫‪ÇÚö‘F{$#ur Ïä!$yJ¡¡9$# z`ÏiB ;M»x.t•t/ NÍköŽn=tã $uZóstGxÿs9 (#öqs)¨?$#ur (#qãZtB#uä #“t•à)ø9$# Ÿ@÷dr& ¨br& öqs9ur‬‬   ‫)‬
                          ‫‪ ] ( tbqç7Å¡õ3tƒ (#qçR$Ÿ2 $yJÎ/ Mßg»tRõ‹s{r'sù (#qç/¤‹x. `Å3»s9ur‬ﺍﻷﻋﺮﺍﻑ : ٦٩ [‬

               ‫) )‪ ] ( 3 öNÍkŦàÿRr'Î/ $tB (#rçŽÉi•tóム4Ó®Lym BQöqs)Î/ $tB çŽÉi•tóムŸw ©!$# žcÎ‬ﺍﻟﺮﻋﺪ : ١١ [‬
                                                    ‫ﻥ‬
‫ﻭﺑﻌﺾ ﺍﻟﺒﺸﺮ ﻳﻈﻨﻮﻥ ﺃ ﱠ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻘﺪﻣﺎﺕ ﻭﻧﺘﺎﺋﺠﻬﺎ ، ﻣﻨﺼﺎﻋﺔ ﺑﺸﻜﻞﹴ ﻣﻄﻠﻖﹴ‬
              ‫ﺨ‬
 ‫ﻟﻸﺳﺒﺎﺏ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ، ﻭﻳﻨﺴﻮﻥ ﺧﺎﻟﻖ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﻣﺴ ‪‬ﺮﻫﺎ ، ﻭﺍﻟﻘﺎﺩﺭ‬
                 ‫ﻣ ﺨ‬
‫ﻋﻠﻰ ﺧﺮﻗﻬﺎ ﻣﱴ ﺷﺎﺀ .. ﻭﺑﻌﻀﻬﻢ ﻳﺆﻣﻨﻮﻥ ﲞﺎﻟﻖ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭ ‪‬ﺴ ‪‬ﺮﻫﺎ ، ﻭﺑﺄ‪‬ﺎ ﺗﻌﻤﻞ‬
‫ﺑﻘﺪﺭﺗﻪ ﻭﲟﺸﻴﺌﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ... ﻟﺬﻟﻚ ﺗﺮﺗﺒﻂ ﻣﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺑﻌﻘﺎﺋﺪ ﺍﻟﻨﺎﺱ ،‬
                                               ‫ﻮ‬      ‫ﺃ‬
‫ﻭﺩﺭﺟﺎﺕ ﺇﳝﺎ‪‬ﻢ ، ﻭﹸﻓﻖ ﺗﺼ ‪‬ﺭﻫﻢ ﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ ، ﻓﻬﻲ ﻣﺴﺎﺋﻞ ﺗﺮﺗﺒﻂ ﺑﺈﺩﺭﺍﻙ ﺍﻟﻨﺎﺱ‬
                                                    ‫ﺧ‬
                                ‫ﻟﻠﺤﻜﻤﺔ ﻭﺍﳍﺪﻑ ﺍﻟﺬﻱ ‪‬ﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻠﻪ ..‬
                             ‫) ‪ ] ( Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$# àMø)n=yz $tBur‬ﺍﻟﺬﺍﺭﻳﺎﺕ : ٦٥ [‬

‫) #$!©%‪] ( â‘qàÿtóø9$# Ⓝ͕yèø9$# uqèdur 4 WxuKtã ß`|¡ômr& ö/ä3•ƒr& öNä.uqè=ö7u‹Ï9 no4qu‹ptø:$#ur |NöqyJø9$# t,n=y{ “Ï‬‬
                                                                                                             ‫ﺍﳌﻠﻚ : ٢ [‬
                                         ‫ﺘ‬        ‫ﻮ‬
‫ﻭﻣﺎ ﺃﻛﺜﺮ ﺍﻟﺘﺨﻴﻼﺕ ﻭﺍﻟﺘﺼ ‪‬ﺭﺍﺕ ﻭﺍﻟ‪‬ﺄﻭﻳﻼﺕ ﺍﻟﱵ ﺃﺣﺎﻃﺖ ‪‬ﺬﻩ ﺍﳌﺴﺎﺋﻞ ، ﻭﺍﻟﱵ‬
‫ﺗﺄﺭﺟﺤﺖ ﺑﲔ ﺍﳉﱪﻳﺔ ﺍﻟﺘﺎﻣﺔ ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻣﺴﻠﻮﺏ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ، ﻭﺑﲔ‬
         ‫ﻞ‬          ‫ﻧ‬           ‫ﻴ ﻞ‬                            ‫ﻣ‬
‫ﺣﺮﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺘﺎ ‪‬ﺔ ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺳ‪‬ﺪﺍﹰ ﻟﻜ ﱢ ﺷﻲﺀ ، ﻭﻛﺄ‪‬ﻪ ﺍﺧﺘﺎﺭ ﻛ ﱠ ﺷﻲﺀٍ ﰲ‬
 ‫ﻴ‬
‫ﺣﻴﺎﺗﻪ .. ﻟﺬﻟﻚ ﻓﻤﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ، ﻫﻲ ﺃﻗﺮﺏ ﻣﺎ ﺗﻜﻮﻥ ﺇﱃ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺬﺍﺗ‪‬ﺔ‬
                                                                             ‫ﻨ‬
                                                     ‫ﺍﻟ‪‬ﻔﺲ ﻭﲟﻨﻈﺎﺭﻫﺎ ﺇﱃ ﺍﳊﻴﺎﺓ ..‬
 ‫ﻴ‬
‫ﻭﺣﱴ ﻳﻜﻮﻥ ﲝﺜﻨﺎ ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ، ﻭﻣﺴﺘﻘﻼﹰ ﻋﻦ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻮﺿﻌ‪‬ﺔ‬
                          ‫ﺪ‬                                    ‫ﺪ‬
‫ﻭﺗﺼ ‪‬ﺭﺍ‪‬ﺎ ، ﻻ ﺑ ‪ ‬ﻣﻦ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻣﻘﺪﻣﺎﺕ ﺛﺎﺑﺘﺔ ﻣﺴﺘﻤ ‪‬ﺓ ﻣﻦ ﻋﻤﻖ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،‬‫ﻮ‬
‫ﻭﻧﺎﲡﺔ ﻋﻦ ﺇﺳﻘﺎﻁ ﻧﻮﺭ ﺍﳊﻖ ﰲ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺧﺒﺎﻳﺎ ﺍﻟﻨﻔﺲ ، ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ‬
                                                                   ‫ﺮ‬
           ‫ﺇﱃ ﻧﺘﺎﺋﺞ ﺗﻘ ‪‬ﻫﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺑﺎﻟﺘﺎﱄ ﻳﻘﺒﻠﻬﺎ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ..‬
  ‫٥١‬                                ‫‪‬‬
               ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬          ‫‪‬‬
                           ‫ﻴ‬    ‫ﻴ‬       ‫ﻳ ﺪ‬                        ‫ﺪ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﻣﻘ ‪‬ﻣﺎﺕ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ﻣﻘ ‪‬ﻣﺎﺕ‪ ‬ﻗﺮﺁﻧ‪‬ﺔﹰ ﻋﻠﻤ‪‬ﺔ ، ﻭﻛﺎﻥ ﺍﻟﺮﺍﺑﻂ ﺍﻟﺬﻱ‬
             ‫ﻳ‬                ‫ﺪ‬       ‫ﻴ‬       ‫ﻴ‬                      ‫ﺗ‬       ‫ﺪ‬
‫ﻳﺮﺑﻂ ﻣﻘ ‪‬ﻣﺎ‪‬ﺎ ﺑﺎ‪‬ﺠﺎﻩ ﻧﺘﺎﺋﺠﻬﺎ ﺭﺍﺑﻄﺎﹰ ﻋﻘﻠ‪‬ﺎﹰ ﻣﻨﻄﻘ‪‬ﺎﹰ .. ﻓﻤﻘ ‪‬ﻣﺎﺕ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ) ﺍﻟﻘﹶﺪ‪‬ﺭ (‬
‫ﻭﲢﺎﻟﻴﻠﻬﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ ﻻ ﲣﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ، ﻭﻻ ﳝﻜﻦ ﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻢ‬
 ‫ﻴ‬      ‫ﻴ‬     ‫ﻳ‬                     ‫ﻳ‬
‫ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﺃﻥ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ .. ﻟﺬﻟﻚ ﻓﻬﻲ ﻧﻈﺮ‪‬ﺔ ﻗﺮﺁﻧ‪‬ﺔ ﻋﻠﻤ‪‬ﺔ‬
                                                                              ‫ﻴ‬
                                                                         ‫ﻓﻠﺴﻔ‪‬ﺔ ..‬
                                                   ‫ﺩ‬
‫ﻭﻫﻲ ﻟﻴﺴﺖ ﻓﻠﺴﻔﺔﹰ ﲪﻘﺎﺀ ﻣﺎ ‪‬ﺎ ﺍﳋﻴﺎﻝ ﺍﻟﺒﺸﺮﻱ ﻭﻗﺎﻟﺒﻬﺎ ﻫﻮﻯ ﺍﻟﻨﻔﺲ ﻭﻫﺪﻓﻬﺎ ﻓﺮﻗﻌﺔ‬
                            ‫ﺩ‬             ‫ﻴ‬                                  ‫ﻴ‬
‫ﺇﻋﻼﻣ‪‬ﺔ ﻟﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ ، ﻭﻟﻴﺴﺖ ﻋﻤﻼﹰ ﺃﺩﺑ‪‬ﺎﹰ ﺃﻭ ﺷﻌﺮﺍﹰ ﻣﺎ ‪‬ﺗﻪ ﺍﻷﺣﻼﻡ ﻭﻗﺎﻟﺒﻪ ﺍﻟﻐﻲ ﻭﻫﺪﻓﻪ‬
                            ‫ﺩ‬           ‫ﺞ ﺢ‬           ‫ﻧ‬
‫ﻋﻤﻞ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﻔﻜﺮ .. ﺇ‪‬ﻬﺎ ﻣﻨﻬ ‪ ‬ﻭﺍﺿ ‪ ‬ﻛﺎﻣﻞ ، ﻣﺎ ‪‬ﺗﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺛﻮﺍﺑﺖ ﺍﻟﻌﻠﻢ‬
                                          ‫ﻭﺍﳌﻨﻄﻖ ، ﻭﻗﺎﻟﺒﻪ ﺍﻟﻌﻘﻞ ، ﻭﻫﺪﻓﻪ ﺍﳊﻘﻴﻘﺔ ..‬
               ‫ﺪ‬               ‫ﻨ‬       ‫ﻴ‬                       ‫ﻳ‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ﻻ ‪‬ﻤﻞ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻮﺿﻌ‪‬ﺔ ، ﻭﻟﻜ‪‬ﻨﺎ ﻻ ﻧﻌﺘﱪﻫﺎ ﻣﻘ ‪‬ﻣﺎﺕ‪ ‬ﻧﻨﻄﻠﻖ ﻣﻨﻬﺎ‬
                           ‫ﻴ ﻠ‬
‫، ﻷ‪‬ﻬﺎ ﻣﻦ ﻭﺿﻊ ﺍﻟﺒﺸﺮ ، ﻭﻟﻴﺴﺖ ﻣﻄﻠﻘﺔ ، ﻓﻬﻲ ﻧﺴﺒ‪‬ﺔ ﺗﺘﻌﹼﻖ ﺑﻮﻋﻲ ﺍﻟﺒﺸﺮ ﻭﺇﺩﺭﺍﻛﻬﻢ ﰲ‬   ‫ﻧ‬
                                                                 ‫ﺪ‬
                                                           ‫ﺃﺯﻣﻨﺔ ﻭﺃﻣﻜﻨﺔ ﳏ ‪‬ﺩﺓ ..‬
             ‫ﻡ ﻖ ﱀ ﻞ‬                       ‫ﻞ‬            ‫ﻠ‬
‫ﺃ ‪‬ﺎ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﹼﻖ ﺑﺼﻔﺎﺗﻪ ﺟ ﹼ ﻭﻋﻼ ﻓﻬﻮ ﻛﻼ ‪ ‬ﻣﻄﻠ ‪ ‬ﺻﺎ ﹲ ﻟﻜ ﹼ ﺯﻣﺎﻥ‪ ‬ﻭﻣﻜﺎﻥ‬ ‫ﻣ‬
                              ‫ﻴ‬              ‫ﻳ‬        ‫ﻴ‬
      ‫، ﻭﳛﻮﻱ ‪‬ﺎﻳﺎﺕ ﺍﻟﻨﻈﻢ ﺍﻟﻔﻠﺴﻔ‪‬ﺔ ﻭﺍﻟﻔﻜﺮ‪‬ﺔ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻧ‪‬ﺔ ﺍﻟﱵ ﲢﻜﻢ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ..‬
  ‫ﺪ‬                                                                  ‫ﻞ‬
‫ﻟﺬﻟﻚ ﻓﻜ ﹼ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺻﻮﺭﹴ ﻭﻣﻌﺎﻥ‪ ‬ﻟﻠﻤﺴﺎﺋﻞ ﺍﳌﻄﺮﻭﺣﺔ ﻫﻮ ﺍﳌﻘ ‪‬ﻣﺔ‬
                             ‫ﻳ‬                             ‫ﺪ‬
                       ‫ﺍﻟﻜﱪﻯ ﻣﻦ ﳎﻤﻮﻋﺔ ﺍﳌﻘ ‪‬ﻣﺎﺕ ﺍﳌﺘﻨﺎﻭﻟﺔ ﰲ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ..‬
                ‫ﻧ ﺗ‬             ‫ﻳ‬                               ‫ﺪ ﺃ‬
‫ﻭﻫﻨﺎﻙ ﻣﻘ ‪‬ﻣﺔ ﹸﺧﺮﻯ ﻣﻌﺘﻤﺪﺓ ﰲ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ، ﻫﻲ ﺃ‪‬ﻪ ﻻ ‪‬ﻮﺟ‪‬ﺪ ﰲ ﺍﻟﻘﺮﺁﻥ‬
                    ‫ﻠ‬      ‫ﻴ‬          ‫ﻥ ﻞ‬                        ‫ﻴ‬
‫ﺍﻟﻜﺮﱘ ﻛﻠﻤﺔ ﻗﺮﺁﻧ‪‬ﺔ ﻣﺮﺍﺩﻓﺔ ﻷﺧﺮﻯ .. ﺇ ﱠ ﻛ ﱠ ﻛﻠﻤﺔ ﻗﺮﺁﻧ‪‬ﺔ ﻣﺴﺘﻘﹼﺔ ﰲ ﺍﻟﺮﺳﻢ ، ﺗﺼﻒ‬
                     ‫ﺻ‬                          ‫ﺻ‬       ‫ﻴ‬
‫ﻭﺗﺴ ‪‬ﻲ ﻣﺴﺄﻟﺔﹰ ﳍﺎ ﺧﺼﻮﺻ‪‬ﺘﻬﺎ ﺍﳋﺎ ‪‬ﺔ ‪‬ﺎ ، ﻭﺗﻀﻲﺀ ﺟﺎﻧﺒﺎﹰ ﺧﺎ ‪‬ﺎﹰ ﻣﺴﺘﻘﻼﹰ ﻋﻦ ﺍﳉﻮﺍﻧﺐ‬ ‫ﻤ‬
                              ‫ﻮ‬
‫ﺍﻟﱵ ﺗﻀﻴﺌﻬﺎ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷﺧﺮﻯ ﺍﳌﺮﺍﺩﻓﺔ ﳍﺎ ﺣﺴﺐ ﺗﺼ ‪‬ﺭ ﺍﻟﺒﺸﺮ .. ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤﺎﺕ‬
                                     ‫ﻤ‬                     ‫ﻮ‬
‫ﺍﳌﺘﺮﺍﺩﻓﺔ – ﺣﺴﺐ ﺗﺼ ‪‬ﺭ ﺍﻟﺒﺸﺮ – ﺗﺼﻒ ﻭﺗﺴ ‪‬ﻲ ﻭﺗﻀﻲﺀ ﺍﳉﺎﻧﺐ ﺫﺍﺗﻪ ﻟﻠﻤﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ،‬
               ‫ﻟﹶﻤ‪‬ﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺭﲰﺎﹰ ﻭﻗﺮﺍﺀﺓﹰ ﻟﻠﻤﺴﺄﻟﺔ ﻧﻔﺴﻬﺎ ..‬
  ‫٦١‬                            ‫‪‬‬
           ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬     ‫‪‬‬
         ‫ﻮ‬
‫ﻟﺬﻟﻚ ﻓﺈ ﹼ ﺇﺩﺭﺍﻙ ﺍﳊﺪﻭﺩ ﺑﲔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﺮﺍﺩﻓﺔ – ﺣﺴﺐ ﺗﺼ ‪‬ﺭ ﺍﻟﺒﺸﺮ –‬‫ﻥ‬
‫ﻭﺍﻹﲝﺎﺭ ﺑﻌﻤﻖ ﰲ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗﻔﺼﻞ ﺑﲔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﺸﺎ‪‬ﺔ ، ﺃﻭ ﺑﲔ ﺃﲰﺎﺀ‬
                      ‫ﺪ‬             ‫ﺪ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﺸﺎ‪‬ﺔ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ، ﻫﻮ ﻣﻘ ‪‬ﻣﺔ ﻣﻦ ﳎﻤﻮﻋﺔ ﺍﳌﻘ ‪‬ﻣﺎﺕ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺑﺮﻫﺎﻥ‬
                                                                     ‫ﻳ‬
                                                                ‫ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ..‬
     ‫ﻴ ﻥ‬                                                        ‫ﻻﻳ‬
‫ﻭﳚﺐ ﺃ ﹼ ‪‬ﻔﻬ‪‬ﻢ ﻣﻦ ﻣﺴﺄﻟﺔ ﻋﺪﻡ ﻭﺟﻮﺩ ﺗﺮﺍﺩﻑ ﻣﻄﻠﻖ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ، ﺃ ﱠ ﺃﲰﺎﺀ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﳌﺮﺗﺒﻄﺔ ﲟﺴﺄﻟﺔ ﻣﺎ ، ﻭﺍﻟﱵ ﺗﺼﻒ ﻟﻨﺎ ﺟﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﺗﻌﲏ ﲡﺰﺋﺔ ﻫﺬﻩ‬
     ‫ﻥ‬                       ‫ﻤ‬
‫ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺃﺟﺰﺍﺀ ﺗﺮﺗﺒﻂ ﺑﺎﳌﺘﺮﺍﺩﻓﺎﺕ ﺍﻟﱵ ﺗﺼﻒ ﻭﺗﺴ ‪‬ﻲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﺃﻭ ﺃ ﱠ ﻫﺬﻩ‬
                       ‫ﺍﳌﺘﺮﺍﺩﻓﺎﺕ ﺗﺼﻒ ﻣﺴﺎﺋﻞ ﻣﺘﺒﺎﻳﻨﺔ ، ﻛﻤﺎ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺫﻟﻚ ..‬
      ‫ﻧ‬                 ‫ﻣ‬
‫ﻭﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﻙ ﻣﺴﺄﻟﺔﹰ ﻫﺎ ‪‬ﺔ ﺟﺪﺍﹰ ، ﻫﻲ ﺃ‪‬ﻪ ﻟﻴﺲ‬
 ‫ﻴ‬                 ‫ﺪ‬                                        ‫ﺪ‬
‫ﻛ ﹼ ﻣﻦ ﺍﻧﻄﻠﻖ ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﺻﺤﻴﺤﺔ ﻭﺻﻞ ﺇﱃ ﻧﺘﺎﺋﺞ ﺻﺤﻴﺤﺔ ، ﻓﻼ ﺑ ‪ ‬ﺃﻥ ﺗﻜﻮﻥ ﻋﻤﻠ‪‬ﺔ‬      ‫ﻞ‬
      ‫ﻣ‬                                                                 ‫ﺪ‬
‫ﺭﺑﻂ ﺍﳌﻘ ‪‬ﻣﺎﺕ ﺑﻨﺘﺎﺋﺠﻬﺎ ﺃﻳﻀﺎﹰ ﺻﺤﻴﺤﺔ ، ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺘﺎﺋﺞ ﻣﺮﺗﺒﻄﺔﹰ ﺍﺭﺗﺒﺎﻃﺎﹰ ﺗﺎ ‪‬ﺎﹰ ‪‬ﺬﻩ‬
                                                                             ‫ﺪ‬
                                                                      ‫ﺍﳌﻘ ‪‬ﻣﺎﺕ ..‬
                       ‫ﺗ‬
‫ﻓﺘﺄﻭﻳﻞ ﺍﳌﻘ ‪‬ﻣﺎﺕ – ﻭﻟﻮ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ – ﻭﺗﻮﻟﻴﻔﻬﺎ ﻭﺩﻓﻌﻬﺎ ﺑﺎ‪‬ﺠﺎﻫﺎﺕ ﻏﲑ ﺻﺤﻴﺤﺔ‬‫ﺪ‬
    ‫ﻧ‬                  ‫ﺪ‬               ‫ﳑ ﰎ‬
‫، ﻳﻮﺻﻞ ﺇﱃ ﻧﺘﺎﺋﺞ ﺃﻛﺜﺮ ﺧﻄﻮﺭﺓ ‪‬ﺎ ﻟﻮ ﹼ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﻏﲑ ﺻﺤﻴﺤﺔ ، ﻷ‪‬ﻪ ﰲ‬
                             ‫ﺪ‬           ‫ﻳ‬
‫ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺳﺘﻠﻮﺫ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳋﺎﻃﺌﺔ ﺍﳌﺰ‪‬ﻔﺔ ﺧﻠﻒ ﻣﻘ ‪‬ﻣﺎ‪‬ﺎ ﺍﻟﺼﺤﻴﺤﺔ ، ﻓﻴﺤﺴﺒﻬﺎ ﺿﻌﻴﻔﻮ‬
                                                                  ‫ﻧ‬
‫ﺍﻹﺩﺭﺍﻙ ﺃ‪‬ﻬﺎ ﺻﺤﻴﺤﺔ ، ﻭﻳﻜﻮﻥ ﻛﺸﻒ ﺣﻘﻴﻘﺘﻬﺎ – ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ – ﺃﺻﻌﺐ ﻣﻦ ﺗﻠﻚ ﺍﻟﱵ‬
                                                ‫ﺪ‬                 ‫ﻧ‬
                                    ‫ﻳﻌﻠﻤﻮﻥ ﺃ‪‬ﻬﺎ ﺍﻧﻄﻠﻘﺖ ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﺧﺎﻃﺌﺔ ..‬
      ‫ﺗﺒ‬
‫ﺇ ﹼ ﻋﻄﻒ ﺍﻟﺼﻔﺎﺕ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﻟﻠﺸﻲﺀ ) ﺃﻭ ﺍﻷﻣﺮ ( ﺍﻟﻮﺍﺣﺪ – ﺣﻴﺚ ‪‬ﻌ‪‬ﺮ ﻋﻦ‬  ‫ﻥ‬
                          ‫ﻥ‬            ‫ﻮ‬
‫ﺫﻟﻚ ﳎﻤﻮﻋﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺘﺮﺍﺩﻓﺔ ﺣﺴﺐ ﺗﺼ ‪‬ﺭﻧﺎ – ﻳﻌﲏ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ) ﺃﻭ ﺍﻷﻣﺮ ( ﳝﻠﻚ‬
                                                             ‫ﺪ‬
                                                       ‫ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﻌ ‪‬ﺩﺓ ..‬
                  ‫ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻟﻮﺟﺪﻧﺎﻩ ﺭﻭﺣﺎﹰ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ..‬
                    ‫) ‪ ] ( 4 $tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur‬ﺍﻟﺸﻮﺭﻯ : ٢٥ [‬
  ‫٧١‬                            ‫‪‬‬
           ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬      ‫‪‬‬
                                            ‫ﺩ‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻟﻪ ﺁﺛﺎﺭﻩ ﰲ ﻋﺎﳌﻨﺎ ﺍﳌﺎ ‪‬ﻱ ، ﺣﻴﺚ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻋﱪ ﺻﻔﺔ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﻭﻋﱪ ﺻﻔﺔ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻋﱪ ﺻﻔﺔ ﺍﻟﺬﻛﺮ ﻭﺻﻔﺔ ﺍﻟﻔﺮﻗﺎﻥ .. ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺃﲰﺎﺀ‬
‫ﺍﻟﺼﻔﺎﺕ ) ﺍﻟﻘﺮﺁﻥ ، ﺍﻟﻜﺘﺎﺏ ، ﺍﻟﺬﻛﺮ ، ﺍﻟﻔﺮﻗﺎﻥ ، ﺍﻟﻜﻮﺛﺮ ..... ( ﻫﻲ ﺃﲰﺎﺀ ﺻﻔﺎﺕ ﳍﺬﺍ‬
                                                               ‫ﻬ‬
                                              ‫ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺗﻌ ‪‬ﺪ ﺍﷲ ﺗﻌﺎﱃ ﲝﻔﻈﻪ ..‬
                               ‫ﻥ‬           ‫ﻖ‬             ‫ﻳ‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊ ‪ ‬ﺍﳌﻄﻠﻖ ( ﺃ ﱠ ﻛﻠﻤﺔ ) ﺍﻟﻘﺮﺁﻥ ( ﻫﻲ ﺍﺳﻢ ﺫﺍﺕ‬
                         ‫ﻥ‬            ‫ﻤ‬          ‫ﺰ‬
‫ﻟﻠﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧ ‪‬ﻟﻪ ﻋﻠﻰ ﳏ ‪‬ﺪ ‪ ، r‬ﻛﻤﺎ ﺃ ﱠ ﻛﻠﻤﺔ ) ﺍﻟﺘﻮﺭﺍﺓ ( ﻫﻲ ﺍﺳﻢ‬
        ‫ﻥ‬            ‫ﻴ‬
‫ﺫﺍﺕ ﻟﻠﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻋﻤﻞ ﺑﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺣﻜﻢ ﺑﻪ ﺍﻟﻨﺒ‪‬ﻮﻥ ، ﻭﻛﻤﺎ ﺃ ﱠ ﻛﻠﻤﺔ )‬
      ‫ﻦ‬
‫ﺍﻹﳒﻴﻞ ( ﻫﻲ ﺍﺳﻢ ﺫﺍﺕ ﻟﻠﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .. ﻭﻟﻜ ‪ ‬ﻫﺬﺍ ﻻ‬
                                                                     ‫ﻥ‬
‫ﻳﻌﲏ ﺃ ﱠ ﻛﻠﻤﺔ ) ﺍﻟﻘﺮﺁﻥ ( ﻟﻴﺴﺖ ﺍﺳﻢ ﺻﻔﺔ ﺃﻳﻀﺎﹰ ، ﻓﺄﲰﺎﺀ ﺍﻟﺬﺍﺕ ﻫﻲ – ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ –‬
                        ‫ﺃﲰﺎﺀ ﺻﻔﺎﺕ ، ﺑﻴﻨﻤﺎ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﻻ ﺗﻜﻮﻥ ﺃﲰﺎﺀ ﺫﺍﺕ ..‬
                              ‫ﻴ‬          ‫ﻴ‬                     ‫ﺢ ﻥ‬
‫ﺻﺤﻴ ‪ ‬ﺃ ﱠ ﺻﻔﺔ ﺍﻟﻘﺮﺍﺀﺓ ﳍﺎ ﺧﺼﻮﺻ‪‬ﺘﻬﺎ ﺍﻟﱵ ﲤ‪‬ﺰﻫﺎ ﻋﻦ ﺻﻔﺔ ﺍﻟﻜﺘﺎﺑﺔ ﻥ ﻭﻋﻦ ﺻﻔﺔ‬
                                   ‫ﻦ ﻞ ﺺ‬
‫ﺍﻟﺬﻛﺮ ، ﻭﻋﻦ ﺻﻔﺔ ﺍﻟﻔﺮﻗﺎﻥ ... ﻭﻟﻜ ‪ ‬ﻛ ﹼ ﻧ ‪ ‬ﻗﺮﺁﱐ ﻫﻮ ﺫﺍﺗﻪ ﳛﻤﻞ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‬
       ‫ﻧ‬                        ‫ﻧ‬                        ‫ﻧ‬
‫، ﻓﻬﻮ ﺫﺍﺗﻪ ﻗﺮﺁﻥ ﻷ‪‬ﻪ ﻣﻘﺮﻭﺀ ، ﻭﻫﻮ ﺫﺍﺗﻪ ﻛﺘﺎﺏ ﻷ‪‬ﻪ ﻣﻜﺘﻮﺏ ، ﻭﻫﻮ ﺫﺍﺗﻪ ﺫﻛﺮ ﻷ‪‬ﻪ ﳛﻤﻞ‬
               ‫ﻖ‬        ‫ﻧ ﺮ‬                              ‫ﻛ‬
‫ﻣﻨﻬﺞ ﺍﳍﺪﺍﻳﺔ ﺍﻟﺬﻱ ﻳﺬ ﹼﺮ ﺑﺎﻵﺧﺮﺓ ، ﻭﻫﻮ ﺫﺍﺗﻪ ﻓﺮﻗﺎﻥ ﻷ‪‬ﻪ ﻳﻔ ‪‬ﻕ ﺑﲔ ﺍﳊ ‪ ‬ﻭﺍﻟﺒﺎﻃﻞ ﻭﺍﳊﻼﻝ‬
                                                                       ‫ﻭﺍﳊﺮﺍﻡ ..‬
                        ‫ﻧ‬          ‫ﻧ‬                                       ‫ﻥ‬
‫ﺇ ﱠ ﺻﻔﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﺳﻢ ﺍﻟﻘﺮﺁﻥ ﺗﻌﲏ ﺃ‪‬ﻪ ﻣﻘﺮﻭﺀ ﻭﺃ‪‬ﻪ ﻛﻼﻡ ﻳﻨﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ،‬
                                    ‫ﻥ‬                                        ‫ﻥ‬
   ‫ﻭﺇ ﱠ ﺻﻔﺔ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﺳﻢ ﺍﻟﻜﺘﺎﺏ ﺗﻌﲏ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻜﺘﻮﺏ ﻭﳏﻔﻮﻅ ﺃﻳﻀﺎﹰ ..‬
              ‫) /‪ ] ( ¤âqàÿøt¤C 8yöqs9 ’Îû ÇËÊÈ Ó‰‹Åg¤C ×b#uäö•è% uqèd ö@t‬ﺍﻟﱪﻭﺝ : ١٢ – ٢٢ [‬
        ‫ﻛ‬                                            ‫ﻥ‬                 ‫ﻥ‬
‫ﻭﺇ ﹼ ﺻﻔﺔ ﺍﻟﺬﻛﺮ ﺗﻌﲏ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺮﻭﺀ ﳛﻤﻞ ﺍﻟﺬﻛﺮ ﻭﺍﳍﺪﺍﻳﺔ ﺍﻟﱵ ﺗﺬ ﹼﺮ ﺍﻹﻧﺴﺎﻥ‬
                          ‫ﻥ‬                 ‫ﻥ‬
‫ﻭ‪‬ﺪﻳﻪ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺇ ﱠ ﺻﻔﺔ ﺍﻟﻔﺮﻗﺎﻥ ﺗﻌﲏ ﺃ ﱠ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﳌﻘﺮﻭﺀ ﺍﳌﻜﺘﻮﺏ‬
                                               ‫ﻖ‬          ‫ﺮ‬
‫ﺍﻟﺬﻱ ﳛﻤﻞ ﺍﻟﺬﻛﺮ ﻳﻔ ‪‬ﻕ ﺑﲔ ﺍﳊ ‪ ‬ﻭﺍﻟﺒﺎﻃﻞ ﻭﺑﲔ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ .. ﻭﻫﻜﺬﺍ ﻓﻬﺬﻩ ﺃﲰﺎﺀ‬
                                      ‫ﺻﻔﺎﺕ ﻟﻠﻤﻨﻬﺞ ﺍﻹﳍﻲ ﺍﳌﻌﺠﺰ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ..‬
  ‫٨١‬                              ‫‪‬‬
             ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬       ‫‪‬‬
   ‫ﻴ‬
‫ﻭﻗﺪ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺗﺄﻭﻳﻞ ﻣﺴﺄﻟﺔ ﻋﺪﻡ ﻭﺟﻮﺩ ﺗﺮﺍﺩﻑ ﻣﻄﻠﻖ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ،‬
                          ‫ﻥ‬
‫ﺍﻟﱵ ﺗﺼﻒ ﻟﻨﺎ ﺻﻔﺎﺕ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ، ﺇﱃ ﺃ ﱠ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﳍﺬﺍ ﺍﳌﻨﻬﺞ‬
                                                                 ‫ﻞ‬
                                 ‫ﺍﻹﳍﻲ ، ﻳﺮﺗﺒﻂ ﻛ ﱞ ﻣﻨﻬﺎ ﲜﺰﺀ ﻣﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..‬
                ‫ﻧ‬                     ‫ﻠ‬                 ‫ﻥ‬
‫ﻟﻘﺪ ﻓﺎﺕ ﻫﺆﻻﺀ ﺃ ﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺘﻌﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺃ‪‬ﻨﺎ ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﻫﺬﻩ‬
                                         ‫ﻧ‬
‫ﺍﻟﺼﻔﺎﺕ ﻭﻧﺘﻔﺎﻋﻞ ﻣﻊ ﻋﻄﺎﺀﺍ‪‬ﺎ ، ﻛﻤﺎ ﺃ‪‬ﻨﺎ ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻧﺘﻔﺎﻋﻞ ﻣﻊ‬
                                                                  ‫ﻋﻄﺎﺀﺍ‪‬ﺎ ..‬
                                                      ‫ﺒ‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻋ‪‬ﺮﺕ ﻋﻨﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻣﺜﻞ : ﻗﺮﺁﻥ ، ﻛﺘﺎﺏ ، ﺫﻛﺮ ،‬
                ‫ﻥ‬                                            ‫ﺗﺩ‬
‫ﻓﺮﻗﺎﻥ ..... ‪‬ﺮ‪  ‬ﲨﻴﻌﻬﺎ ﺇﱃ ﺃﻣﺮﹴ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻛﻤﺎ ﺃ ﱠ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ‬
                                                   ‫ﻴ‬                        ‫ﺗﺩ‬
                                       ‫ﺗﻌﺎﱃ ‪‬ﺮ‪  ‬ﲨﻴﻌﻬﺎ ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﻹﳍ‪‬ﺔ ﷲ ﺗﻌﺎﱃ ..‬
        ‫ﻥ‬                        ‫ﻴ‬
‫ﻓﻬﻞ ﻭﺟﻮﺩ ﺃﲰﺎﺀ ﺻﻔﺎﺕ ﻋﺪﻳﺪﺓ ﻟﻠﺬﺍﺕ ﺍﻹﳍ‪‬ﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻌﲏ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ‬
                        ‫ﻥ‬                                           ‫ﺗ‬
‫ﻣﻜ ‪‬ﻥ ﻣﻦ ﺃﺟﺰﺍﺀ ‪‬ﻘﺎﺑﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ؟!!! .. ﻭﻫﻞ ﻳﻌﲏ ﺃ ﱠ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺗﺮﺗﺒﻂ ﺑﺬﻭﺍﺕ‬      ‫ﻮ‬
                          ‫ﳐﺘﻠﻔﺔ ؟!!! .. ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍﹰ ﻛﺒﲑﺍﹰ ..‬
                                                           ‫ﻴ‬
                                               ‫ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
                                     ‫) ‪ ] ( ( $pkÍ5 çnqãã÷Š$$sù 4Óo_ó¡çtø:$# âä!$oÿôœF{$# ¬!ur‬ﺍﻷﻋﺮﺍﻑ : ٠٨١ [‬

‫) %‪ ] ( 4 4Óo_ó¡çtø:$# âä!$yJó™F{$# ã&s#sù (#qããô‰s? $¨B $wƒr& ( z`»uH÷q§•9$# (#qãã÷Š$# Írr& ©!$# (#qãã÷Š$# È@è‬ﺍﻹﺳﺮﺍﺀ‬
                                                                                                              ‫: ٠١١ [‬
                                   ‫) ‪ ] ( ( ß`ÏÛ$t7ø9$#ur ã•Îg»©à9$#ur ã•ÅzFy$#ur ãA¨rF{$# uqèd‬ﺍﳊﺪﻳﺪ : ٣ [‬
                                        ‫ﻧ‬
       ‫ﻓﻬﻞ ﻋﻄﻒ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ﻳﻌﲏ ﺃ‪‬ﻬﺎ ﺗﺮﺗﺒﻂ ﺑﺄﲰﺎﺀ ﺫﻭﺍﺕ ﳐﺘﻠﻔﺔ ؟!!! ..‬
     ‫ﻴ ﺻ‬                     ‫ﻮ‬                      ‫ﻴ‬              ‫ﻥ ﻞ‬
‫ﺇ ﱠ ﻟﻜ ﱟ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﳌﺘﺮﺍﺩﻓﺔ – ﺣﺴﺐ ﺗﺼ ‪‬ﺭ ﺍﻟﺒﺸﺮ – ﺧﺼﻮﺻ‪‬ﺔﹰ ﺧﺎ ‪‬ﺔﹰ ‪‬ﺎ‬
                                                               ‫ﻴ‬
‫، ﻭﻫﺬﻩ ﺍﳋﺼﻮﺻ‪‬ﺔ ﻫﻲ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺗﻀﻴﺌﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ – ﻣﻦ ﺑﲔ ﻣﺮﺍﺩﻓﺎ‪‬ﺎ – ﺑﺎﻟﻨﺴﺒﺔ‬
                                ‫ﻻﺳﻢ ﺍﻟﺬﺍﺕ ﺍﻟﺬﻱ ﺗﺼﻔﻪ ﳎﻤﻮﻋﺔ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ) ﺍﳌﺘﺮﺍﺩﻓﺎﺕ ( ..‬
  ١٩                            
           ( ‫ﺭ‬‫ ) ﺍﻟﻘﹶﺪ‬   
                                     ‫ﻞ‬
‫ﻟﻘﺪ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻛ ﱠ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﻛﺘﺎﺑﻪ ﺍﻟﻜـﺮﱘ ) ﺍﻟﻘـﺮﺁﻥ‬
                       ‫ﻞ‬
             .. ‫ﺍﻟﻜﺮﱘ ( ﺣﺴﺐ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﻭﺣﺴﺐ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻌﺮﻭﺿﺔ ﰲ ﻛ ﱢ ﻧﺺ‬
 [ ٢٠٤ :‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbqçHxqö•è? öNä3ª=yès9 (#qçFÅÁRr&ur ¼çms9 (#qãèÏJtGó™$$sù ãb#uäö•à)ø9$# •˜Ì•è% #sŒÎ)ur )

           [ ٩٨ : ‫ ( ] ﺍﻟﻨﺤﻞ‬ÉOŠÅ_§•9$# Ç`»sÜø‹¤±9$# z`ÏB «!$$Î/ õ‹ÏètGó™$$sù tb#uäö•à)ø9$# |Nù&t•s% #sŒÎ*sù )

Ì•ôfxÿø9$# tb#uäö•è% ¨bÎ) ( Ì•ôfxÿø9$# tb#uäö•è%ur È@ø‹©9$# È,|¡xî 4’n<Î) ħôJ¤±9$# Ï8qä9à$Î! no4qn=¢Á9$# ÉOÏ%r&   )
                                                                        [ ٧٨ : ‫# ( ] ﺍﻹﺳﺮﺍﺀ‬YŠqåkô¶tB šc%x.

                        [ ٢٦ : ‫ﻠﺖ‬ ‫ ( ] ﻓ‬Èb#uäö•à)ø9$# #x‹»olÎ; (#qãèyJó¡n@ Ÿw (#rã•xÿx. tûïÏ%©!$# tA$s%ur )
                                 ‫ﺼ‬

                                                   [ ١ : ‫$ ( ] ﺍﳉﻦ‬Y7pgx” $ºR#uäö•è% $oY÷èÏÿxœ $¯RÎ) (#þqä9$s)sù )
               ‫ﻥ‬
‫ﻟﻘﺪ ﻭﺭﺩﺕ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺻﻔﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺩﻭﻥ ﻏﲑﻫﺎ ، ﻷ ﱠ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻨﻘﻮﻟﺔ‬
                                                                             ‫ﻠ‬
                        .. ‫ﺗﺘﻌﹼﻖ ﺑﺼﻔﺔ ﺍﻟﻘﺮﺍﺀﺓ ، ﺃﻱ ﺍﻟﻨﻄﻖ ﻋﱪ ﺍﻟﻠﺴﺎﻥ ﻭﺇﻇﻬﺎﺭ ﺍﻟﻘﺮﺍﺀﺓ‬
          ‫ﻅ‬                                ‫ﻥ‬       ‫ﻴ‬
‫ﻦ ﻟﻨﺎ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻘﺮﻭﺀ ﻫﻮ ﺃﻳﻀﺎﹰ ﳏﻔﻮ ﹲ ﻛﺘﺎﺑﺔ ﰲ‬‫ﻭﻋﻨﺪﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺒ‬
                                                   .. ‫ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ، ﺃﻭﺭﺩ ﺻﻔﱵ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻣﻌﺎﹰ‬
                      [ ٧٨ – ٧٧ : ‫5 ( ] ﺍﻟﻮﺍﻗﻌﺔ‬bqãZõ3¨B 5=»tGÏ. ’Îû ÇÐÐÈ ×LqÌ•x. ×b#uäö•à)s9 ¼çm¯RÎ) )

                    [ ٢٢ – ٢١ : ‫¤ ( ] ﺍﻟﱪﻭﺝ‬âqàÿøt¤C 8yöqs9 ’Îû ÇËÊÈ Ó‰‹Åg¤C ×b#uäö•è% uqèd ö@t/ )
  .. ‫ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺗﺘﺪﺍﺧﻞ ﻓﻴﻬﺎ ﺻﻔﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺬﻛﺮ‬
                                 [ ١ : ‫& ( ] ﺍﳊﺠﺮ‬ûüÎ7•B 5b#uäö•è%ur É=»tGÅ6ø9$# àM»tƒ#uä y7ù=Ï? 4 •!9# )

                              [ ١ : ‫ ( ] ﺍﻟﻨﻤﻞ‬AûüÎ7•B 5>$tGÅ2ur Èb#uäö•à)ø9$# àM»tƒ#uä y7ù=Ï? 4 û§Û )

                                                   [ ٦٩ : ‫× ( ] ﻳﺲ‬ûüÎ7•B ×b#uäö•è%ur Ö•ø.ÏŒ žwÎ) uqèd ÷bÎ) )

                   [ ٣ : ‫ﻠﺖ‬ ‫ ( ] ﻓ‬tbqßJn=ôètƒ 5Qöqs)Ïj9 $|‹Î/t•tã $ºR#uäö•è% ¼çmçG»tƒ#uä ôMn=Å_Áèù Ò=»tGÏ. )
                           ‫ﺼ‬
  ٢٠                             
            ( ‫ﺭ‬‫ ) ﺍﻟﻘﹶﺪ‬       
                                                                  ‫ﻥ‬
  .. ‫ﻨﺎ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻌﻄﻒ ﻫﻮ ﻋﻄﻒ ﺻﻔﺎﺕ ﻷﻣﺮ ﻭﺍﺣﺪ ، ﻭﻟﻴﺲ ﻋﻄﻒ ﺃﺷﻴﺎﺀ ﻣﻨﻔﺼﻠﺔ‬‫ﺇ‬     ‫ﻧ‬
                                                                ‫ﺺ‬
‫ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﺗﺘﺪﺍﺧﻞ ﻓﻴﻪ ﺻﻔﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺬﻛﺮ‬ ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻨ‬
                                     .. ( ‫ﻟﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
ÇÌÈ šcqè=É)÷ès? öNà6¯=yè©9 $|‹Î/t•tã $ºRºuäö•è% çm»oYù=yèy_ $¯RÎ) ÇËÈ ÈûüÎ7ßJø9$# É=»tGÅ3ø9$#ur ÇÊÈ üNm               )
br& $·søÿ|¹ t•ò2Ïe%!$# ãNä3Ztã Ü>Ì•ôÒoYsùr& ÇÍÈ íOŠÅ3ym ;’Í?yès9 $uZ÷ƒt$s! É=»tGÅ3ø9$# ÏdQé& þ’Îû ¼çm¯RÎ)ur

                                                     [ ٥ – ١ : ‫ ( ] ﺍﻟﺰﺧﺮﻑ‬šúüÏùÎŽô£•B $YBöqs% óOçFZà2
                 ‫ﻡ‬                 ‫ﻥ‬                  ‫ﻴ‬             ‫ﺟ‬      ‫ﻥ‬
‫ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺎﹰ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ، ﻭﺇ ﱠ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺃ‬‫ﻌﻞ ﻗﺮﺁﻧﺎﹰ ﻋﺮﺑ‬ ‫ﺇ ﱠ ﺍﻟﺬﻱ‬
                                          .. ‫، ﻭﻫﻮ ﺫﺍﺗﻪ ﻣﺎ ﻳﺼﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺬﻛﺮ‬
                                                             ‫ﺺ‬
  .. ‫ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﺗﺘﺪﺍﺧﻞ ﻓﻴﻪ ﺻﻔﺎﺕ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻜﺘﺎﺏ‬ ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻨ‬
.`ÏB ã@ÏÜ»t7ø9$# Ïm‹Ï?ù'tƒ žw ÇÍÊÈ Ö“ƒÌ“tã ë=»tGÅ3s9 ¼çm¯RÎ)ur ( öNèduä!%y` $£Js9 Ì•ø.Ïe%!$$Î/ (#rã•xÿx. tûïÏ%©!$# ¨bÎ) )

Ÿ@‹Ï% ô‰s% $tB žwÎ) y7s9 ãA$s)ム$¨B ÇÍËÈ 7‰ŠÏHxq AOŠÅ3ym ô`ÏiB ×@ƒÍ”\s? ( ¾ÏmÏÿù=yz ô`ÏB Ÿwur Ïm÷ƒy‰tƒ Èû÷üt/

$|‹ÏJygõƒr& $ºR#uäö•è% çm»oYù=yèy_ öqs9ur ÇÍÌÈ 5OŠÏ9r& A>$s)Ïã rèŒur ;ot•ÏÿøótB rä%s! y7-/u‘ ¨bÎ) 4 y7Î=ö7s% `ÏB È@ß™”•=Ï9

( Öä!$xÿÏ©ur ”W‰èd (#qãZtB#uä šúïÏ%©#Ï9 uqèd ö@è% 3 @’Î1t•tãur @‘ÏJygõƒ-#uä ( ÿ¼çmçG»tƒ#uä ôMn=Å_Áèù Ÿwöqs9 (#qä9$s)©9

`ÏB šc÷ryŠ$uZムš•Í´¯»s9'ré& 4 ‘¸Jtã óOÎgøŠn=tæ uqèdur Ö•ø%ur öNÎgÏR#sŒ#uä þ’Îû šcqãYÏB÷sムŸw šúïÏ%©!$#ur

                                                                      [ ٤٤ – ٤١ : ‫ﻠﺖ‬ ‫‹‰7 ( ] ﻓ‬Ïèt/ ¥b%s3¨B
                                                                                    ‫ﺼ‬
                                             .. ‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳛﻮﻱ ﺃﻳﻀﺎﹰ ﺻﻔﺎﺕ ﺍﳍﺪﻯ ﻭﺍﻟﻔﺮﻗﺎﻥ‬
3“y‰ßgø9$# z`ÏiB ;M»oYÉi•t/ur Ĩ$¨Y=Ïj9 ”W‰èd ãb#uäö•à)ø9$# ÏmŠÏù tAÌ“Ré& ü“Ï%©!$# tb$ŸÒtBu‘ ã•öky-                   )
                                                                                  [ ١٨٥ : ‫ 4 ( ] ﺍﻟﺒﻘﺮﺓ‬Èb$s%ö•àÿø9$#ur
  ‫١٢‬                               ‫‪‬‬
             ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬      ‫‪‬‬
             ‫ﻧ‬                                 ‫ﺻ‬
‫ﻓﺎﳍﺪﻯ ﻭﺍﻟﻔﺮﻗﺎﻥ ﻟﻴﺴﺖ ﺃﺟﺰﺍﺀً ﺧﺎ ‪‬ﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﻭﻥ ﻏﲑﻫﺎ ، ﺇ‪‬ﻬﺎ ﻣﻦ ﺻﻔﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻧﺰﻝ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ،‬
                                 ‫ﺷﺄ‪‬ﻤﺎ ﺑﺬﻟﻚ ﺷﺄﻥ ﺻﻔﺎﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺬﻛﺮ ..‬
                ‫ﻭﻗﺪ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺍﻟﺮﺳﻮﻝﹶ ‪ r‬ﺑﺄﲰﺎﺀ ﺻﻔﺎﺕ ﻋﺪﻳﺪﺓ ..‬
‫‪$tB (#qä9qà)s? br& È@ß™”•9$# z`ÏiB ;ouŽøIsù 4’n?tã öNä3s9 ßûÎiüt7ム$uZä9qß™u‘ öNä.uä!%y` ô‰s% É=»tGÅ3ø9$# Ÿ@÷dr'¯»tƒ‬‬   ‫)‬
‫`‪ ] ( Ö•ƒÏ‰s% &äóÓx« Èe@ä. 4’n?tã ª!$#ur 3 Ö•ƒÉ‹tRur ׎•Ï±o0 Nä.uä!%y` ô‰s)sù ( 9•ƒÉ‹tR Ÿwur 9Ž•Ï±o0 .`ÏB $tRuä!%y‬ﺍﳌﺎﺋﺪﺓ‬
                                                                                                                  ‫: ٩١ [‬
‫ﺺ‬             ‫ﻥ‬
‫ﻓﻬﻞ ﻭﺟﻮﺩ ﺍﻟﻌﻄﻒ ﺑﲔ ﺻﻔﱵ ﺍﻟﺒﺸﲑ ﻭﺍﻟﻨﺬﻳﺮ ﻟﻠﺮﺳﻮﻝ ‪ r‬ﻳﻌﲏ ﺃ ﱠ ﺍﻟﺒﺸﲑ ﻫﻮ ﺷﺨ ‪‬‬
                                                                                        ‫ﺁﺧﺮ ﻏﲑ ﺍﻟﻨﺬﻳﺮ ؟!!! ..‬
                                                                                  ‫ﻴ‬
                                                                      ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫‪¾ÏmÏRøŒÎ*Î/ «!$# ’n<Î) $·ŠÏã#yŠur ÇÍÎÈ #\•ƒÉ‹tRur #ZŽÅe³t6ãBur #Y‰Îg»x© y7»oYù=y™ö‘r& !$¯RÎ) •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ‬‬      ‫)‬
                                                                              ‫‪ ] ( #ZŽ•ÏY•B %[`#uŽÅ ur‬ﺍﳌﺎﺋﺪﺓ : ٩١ [‬

                                                    ‫ﻤ‬
‫ﻓﻬﻞ ﺍﻟﺮﺳﻮﻝ ﳏ ‪‬ﺪ ‪ r‬ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﺷﺎﻫﺪﺍﹰ ﻫﻮ ﺷﺨﺺ ﺁﺧﺮ ﻏﲑ ﺍ ﹸﺒ‪ ‬ﺮ‬
 ‫ﳌﺸ‬
                                                  ‫ﺺ‬
‫؟!!! .. ﻭﻫﻞ ﻫﻮ ﺷﺨ ‪ ‬ﺁﺧﺮ ﻏﲑ ﺍﻟﻨﺬﻳﺮ ؟!!! .. ﻭﻫﻞ ﻫﻮ ﺷﺨﺺ ﺁﺧﺮ ﻏﲑ ﺍﻟﺪﺍﻋﻲ ﺇﱃ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﺈﺫﻧﻪ ؟!!! .. ﻭﻫﻞ ﻫﻮ ﻏﲑ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ؟!!!‬
          ‫ﻤ‬                                        ‫ﻮ‬
‫.. ﺃﻡ ﻫﻞ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻣﻜ ‪‬ﻥ ﻣﻦ ﺃﺟﺰﺍﺀ ، ﺟﺰﺀ ﺍﲰﻪ ﺍﻟﺮﺳﻮﻝ ، ﻭﺟﺰﺀ ﺍﲰﻪ ﳏ ‪‬ﺪ ، ﻭﺟﺰﺀ‬
                                        ‫ﺍﲰﻪ ﺍﻟﺒﺸﲑ ، ﻭﺟﺰﺀ ﺍﲰﻪ ﺍﻟﻨﺬﻳﺮ ؟!!! ..‬
        ‫ﻴ‬                 ‫ﻴ‬                                ‫ﺢ ﻥ ﻞ‬
‫ﺻﺤﻴ ‪ ‬ﺃ ﱠ ﻛ ﱠ ﺻﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﳍﺎ ﺧﺼﻮﺻ‪‬ﺘﻬﺎ ﻭﺇﻃﺎﺭﻫﺎ ﺍﻟﺬﻱ ﳝ‪‬ﺰﻫﺎ ﻋﻦ‬
‫ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺧﺮﻯ ، ﲝﻴﺚ ﻻ ﺗﻨﻮﺏ ﺻﻔﺔ ﻋﻦ ﹸﺧﺮﻯ ﻭﻻ ﺗﻠﻐﻴﻬﺎ ، ﻭﺃ ﱠ ﻛ ﱠ‬
‫ﻥ ﻞ‬                     ‫ﺃ‬
          ‫ﻨ ﻠ‬
‫ﺻﻔﺔ ﳍﺎ ﺩﺭﺟﺘﻬﺎ ﻭﺣﺎﻣﻠﻬﺎ ﻭﺗﻮﺿﻌﻬﺎ ﰲ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻟﻜ‪‬ﻬﺎ ﻛﱠﻬﺎ ﺻﻔﺎﺕ‬
  ‫٢٢‬                             ‫‪‬‬
            ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬            ‫‪‬‬
                    ‫ﻠ‬              ‫ﻱ‬           ‫ﺘ‬
‫ﻳ‪‬ﺼﻒ ‪‬ﺎ ‪ ، r‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻗﺪ ﻳ‪‬ﺼﻒ ‪‬ﺎ ﺃ ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﺑﻨﺴﺐ ﺗﺘﻌﹼﻖ ﺑﺪﺭﺟﺔ ﺧﻼﺻﻪ ﷲ‬            ‫ﺘ‬
                                                          ‫ﺗﻌﺎﱃ ﻭﲪﻠﻪ ﳌﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ..‬
‫ﻭﻫﻜﺬﺍ ﻓﺈ ﱠ ﺇﺩﺭﺍﻙ ﻋﺪﻡ ﻭﺟﻮﺩ ﺗﺮﺍﺩﻑ ﻣﻄﻠﻖ ﺑﲔ ﺃﲰﺎﺀ ﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬    ‫ﻥ‬
                      ‫ﻴ‬            ‫ﻴ‬
‫ﺇﺩﺭﺍﻛﺎﹰ ﺻﺤﻴﺤﺎﹰ ﺳﻠﻴﻤﺎﹰ ، ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺧﺼﻮﺻ‪‬ﺔ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻭﺍﺣﺪﺍﺕ‬
                            ‫ﺪ‬           ‫ﺪ‬
‫ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ) ﺍﻟﻜﻠﻤﺎﺕ ( ، ﻫﻮ ﻣﻘ ‪‬ﻣﺔ ﻣﻦ ﺍﳌﻘ ‪‬ﻣﺎﺕ ﺍﳌﻌﺘﻤﺪﺓ ﰲ ﺑﺮﻫﺎﻥ ﻫﺬﻩ‬
                                                                           ‫ﻳ‬
                                                                       ‫ﺍﻟﻨﻈﺮ‪‬ﺔ ..‬
‫ﻥ‬                       ‫ﻠ‬                 ‫ﻥ‬
‫ﻭﻟﺬﻟﻚ ﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﺃ ﱠ ﺍﻟﺮﻭﺡ ﻣﺴﺄﻟﺔ ﻣﺴﺘﻘﹼﺔ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﻟﻨﻔﺲ ، ﻭﺃ ﱠ‬
           ‫ﻠ‬      ‫ﺔ‬             ‫ﻥ‬                  ‫ﻴ‬               ‫ﺔ‬
‫ﺍﻹﺭﺍﺩﺓ ﻣﺴﺄﻟ ﹲ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﻟﱵ ﲤ‪‬ﺰﻫﺎ ﻋﻦ ﺍﳌﺸﻴﺌﺔ ، ﻭﺃ ﱠ ﺍﻟﻘﻀﺎﺀ ﻣﺴﺄﻟ ﹲ ﻣﺴﺘﻘﹼﺔ ﻋﻦ ﻣﺴﺄﻟﺔ‬
                                ‫ﻠ‬                    ‫ﺮ ﻠ‬              ‫ﻥ‬
                  ‫ﺍﻟﻘﹶﺪ‪‬ﺭ ، ﻭﺃ ﱠ ﺇﺭﺍﺩﺓ ﺍﻟﺸ ‪ ‬ﻣﺘﻌﹼﻘﺔ ﺑﺎﻹﻧﺴﺎﻥ ﻭﻟﻴﺴﺖ ﻣﺘﻌﹼﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ..‬
                         ‫ﻭ‬             ‫ﻥ ﻞ‬
‫ﻭﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﺃ ﱠ ﻛ ﱠ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ‪‬ﺿﻌﺖ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﺍﻟﱵ ﱂ‬
               ‫ﻴ‬      ‫ﻴ‬
‫‪‬ﺴﺘﻨﺒ‪‬ﻂ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻫﻲ ﺗﻌﺮﻳﻔﺎﺕ ﻭﻣﺼﻄﻠﺤﺎﺕ ﻓﻠﺴﻔ‪‬ﺔ ﺗﺎﺭﳜ‪‬ﺔ ، ﻭﻟﻴﺴﺖ ﻋﲔ‬             ‫ﺗ‬
                       ‫ﻦ‬                                  ‫ﻴ ﻖ‬
           ‫ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣ‪‬ﺔ ﺍﳊ ‪ ‬ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ، ﻛﻤﺎ ﻳﻈ ‪ ‬ﺍﻟﻜﺜﲑﻭﻥ ..‬
                                     ‫ﺪ ﺃ‬        ‫ﻳ‬
‫ﻭﻧﻨﻄﻠﻖ ﰲ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ﻣﻦ ﻣﻘ ‪‬ﻣﺔ ﹸﺧﺮﻯ ، ﻫﻲ ﺍﻟﻨﻈﺮ – ﺃﺛﻨﺎﺀ ﲝﺜﻨﺎ ﰲ ﻣﺴﺄﻟﺔ‬
                        ‫ﻘ‬                         ‫ﻴ‬
‫ﻗﺮﺁﻧ‪‬ﺔ ﻣﺎ – ﰲ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﲢﻮﻱ ﺍﻟﻜﻠﻤﺔ ﻭﻣﺸﺘ ﹼﺎ‪‬ﺎ ﺍﻟﱵ ﺗﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‬  ‫ﻴ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﲝﻴﺚ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻨﺘﺎﺝ ﻣﺴﺘﺨﻠﺼﺎﹰ ﻭﻣﻨﺴﺠﻤﺎﹰ ﻭﻣﻄﺎﺑﻘﺎﹰ ﲤﺎﻣﺎﹰ ﳉﻤﻴﻊ‬
                                            ‫ﻮ‬                        ‫ﻴ‬
                          ‫ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﺍﳌﺼ ‪‬ﺭﺓ ﻟﻠﻤﺴﺄﻟﺔ ﺫﺍ‪‬ﺎ ..‬
                                                        ‫ﻮ ﻱ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺼ ‪‬ﺭ ﺃ ‪ ‬ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻋﱪ ﻣﺸﺎﻫﺪ ﰲ ﺣﻠﻘﺎﺕ ﳐﺘﻠﻔﺔ‬
                                                                ‫ﻮ ﻞ‬
‫، ﲝﻴﺚ ﺗﺼ ‪‬ﺭ ﻛ ﹼ ﺣﻠﻘﺔ ﻣﻦ ﻫﺬﻩ ﺍﳊﻠﻘﺎﺕ ﻣﺮﺣﻠﺔ ﻣﻦ ﺟﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ .. ﻟﺬﻟﻚ ﺣﱴ‬
                           ‫ﺪ‬                ‫ﻞ‬
‫ﻧﺮﻯ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻬﺎ ﻭﰲ ﻛ ﱢ ﻣﺮﺍﺣﻠﻬﺎ ، ﻻ ﺑ ‪ ‬ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﲨﻴﻊ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ‬
                                                                            ‫ﻮ‬
                                      ‫ﻳﺼ ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ..‬
                                ‫ﻴ‬
‫ﻭﲟﺎ ﺃ ﱠ ﻣﺴﺎﺋﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻫﻲ ﻣﺴﺎﺋﻞ ﻏﻴﺒ‪‬ﺔ ، ﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺇﺩﺭﺍﻙ‬ ‫ﻥ‬
                                            ‫ﺗ‬                      ‫ﻳ‬
‫ﻣﺘﻌﹼﻘﺎ‪‬ﺎ ﺍﳌﺎﺩ‪‬ﺔ ، ﻫﻮ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﺑﺎ‪‬ﺠﺎﻩ ﻓﻬﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺇﺩﺭﺍﻙ ﺇﻃﺎﺭﻫﺎ ، ﻭﻟﺬﻟﻚ ﻻ‬‫ﻠ‬
  ‫٣٢‬                                ‫‪‬‬
               ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬       ‫‪‬‬
          ‫ﺩ‬                  ‫ﻥ‬                                  ‫ﺩ‬
‫ﺑ ‪ ‬ﻣﻦ ﺗﻮﺿﻴﺢ ﻣﻔﺎﻫﻴﻢ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻛﻴﻒ ﺃ ﱠ ﳍﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎ ‪‬ﻱ ﺍﶈﻜﻮﻡ‬     ‫ﺪ‬
    ‫ﻳ‬                     ‫ﻮ‬             ‫ﻧ‬          ‫ﺻ‬            ‫ﻴ‬
‫ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻣﺎﻫ‪‬ﺘﻪ ﺍﳋﺎ ‪‬ﺔ ﺑﻪ ، ﻭﺃ‪‬ﻨﺎ ﳏﻜﻮﻣﻮﻥ ﺑﺘﺼ ‪‬ﺭﺍﺗﻨﺎ ﻟﻘﻮﺍﻧﻴﻨﻪ ﺍﳌﺎﺩ‪‬ﺔ ..‬
                                      ‫ﺩ‬       ‫ﻭ‬                             ‫ﰎ‬
‫ﻭﻗﺪ ﹼ ﺗﺒﻴﺎﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷ ‪‬ﻝ ) ﺍﳌﺎ ‪‬ﺓ ، ﺍﳌﻜﺎﻥ ، ﺍﻟﺰﻣﺎﻥ ، ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ (‬
                                                                               ‫..‬
         ‫ﺪ‬                       ‫ﺩ‬                    ‫ﺩ‬
‫ﻭﺑﻌﺪ ﺇﺩﺭﺍﻙ ﺍﳉﺎﻧﺐ ﺍﳌﺎ ‪‬ﻱ ﻟﻠﺤﻴﺎﺓ – ﺳﺎﺣﺔ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ – ﻻ ﺑ ‪ ‬ﻣﻦ ﺇﻟﻘﺎﺀ‬
                                                            ‫ﻷ‬
‫ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍ ُﺧﺮﻯ ﺍﻟﱵ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ، ﻭﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺃﻧﻔﺴﻨﺎ ، ﻭﻫﻲ ﺳﺎﺣﺔ‬
                                    ‫ﺪ‬                               ‫ﺩ‬
‫ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﻟﺬﻟﻚ ﻻ ﺑ ‪ ‬ﻣﻦ ﺗﻮﺿﻴﺢ ﻣﻔﻬﻮﻣﻲ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ‬
                                 ‫ﻭﺇﺩﺭﺍﻙ ﺣﺪﻭﺩ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..‬
                                                                  ‫ﻧ‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗﻔﺼﻞ ﺑﲔ ﻋﺎﳌﻲ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ، ﻭﻛﻴﻒ‬
‫ﺃ ﱠ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﲣﺘﻠﻒ ﺣﺴﺐ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻣﻨﻪ ﺍﻟﺒﺸﺮ ، ﻭﺣﺴﺐ ﺩﺭﺟﺎﺕ ﻋﻠﻤﻬﻢ‬         ‫ﻥ‬
                                                                    ‫ﻭﺇﺩﺭﺍﻛﻬﻢ ..‬
      ‫ﰎ‬                                                          ‫ﻧ‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺗﻔﺼﻞ ﺍﻹﺭﺍﺩﺓ ﻋﻦ ﺍﳌﺸﻴﺌﺔ ، ﻭﻗﺪ ﱠ ﺗﺒﻴﺎﻥ‬
  ‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ) ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ، ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ، ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ( .‬
    ‫ﻘ‬          ‫ﻮ‬
‫ﹼ ﻧﻨﻄﻠﻖ ﺑﻌﺪ ﺫﻟﻚ ﻹﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻟﻘﻀﺎﺀ ﺣﺴﺐ ﻣﺎ ﺗﺼ ‪‬ﺭﻩ ﻟﻨﺎ ﻣﺸﺘ ﹼﺎﺕ‬  ‫ﰒ‬
    ‫ﻴ‬                   ‫ﻠ‬                 ‫ﻥ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﻛﻴﻒ ﺃ ﱠ ﺍﻟﻘﻀﺎﺀ ﻣﺴﺄﻟﺔ ﻣﺴﺘﻘﹼﺔ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﻟﱵ ﲤ‪‬ﺰﻫﺎ‬
                                                                           ‫..‬
                                                ‫ﻧ‬
‫ﻭﺑﻌﺪ ﺇﺩﺭﺍﻙ ﻣﻔﻬﻮﻡ ﺍﻟﻘﻀﺎﺀ ، ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﳉﱪ ﻭﺍﻻﺧﺘﻴﺎﺭ ، ﻭﻋﻠﻰ ﺍﳊﺪﻭﺩ‬
‫ﺍﻟﱵ ﺗﻔﺼﻞ ﺑﲔ ﻗﻮﻯ ﺍﳉﱪ ﻭﺍﻻﺧﺘﻴﺎﺭ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ، ﻭﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺴﺎﺑﻘﺔ‬
                                    ‫ﰎ‬                          ‫ﻳ ﻮ‬
‫، ﻭﺣﺴﺐ ﻣﺎ ‪‬ﺼ ‪‬ﺭﻩ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﻗﺪ ﹼ ﺗﺒﻴﺎﻥ ﺫﻟﻚ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ) ﺍﻟﻘﻀﺎﺀ ،‬
                                                              ‫ﺍﳉﱪ ﻭﺍﻻﺧﺘﻴﺎﺭ ( ..‬
                                   ‫ﺪ‬                            ‫ﺗ‬
‫ﻭﻟﻼﻧﻄﻼﻕ ﺑﺎ‪‬ﺠﺎﻩ ﺇﺩﺭﺍﻙ ﻣﻔﻬﻮﻡ ﺍﻟﻘﺪﺭ ﻻ ﺑ ‪ ‬ﻣﻦ ﺗﻮﺿﻴﺢ ﻣﻔﻬﻮﻣﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻮﺟﻮﺩ ،‬
‫ﻭﻛﻴﻒ ﺃ ﱠ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻭﺟﻮﺩﻩ ﳜﺘﻠﻔﺎﻥ ﻋﻦ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺟﻮﺩﻩ .. ﻭﺑﻌﺪ ﺫﻟﻚ‬    ‫ﻥ‬
  ‫٤٢‬                                  ‫‪‬‬
           ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬            ‫‪‬‬
                                                              ‫ﻴ‬            ‫ﺗ‬
‫ﻧﻨﻄﻠﻖ ﺑﺎ‪‬ﺠﺎﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﺋ‪‬ﺔ ، ﻭﻫﻲ ﺗﻮﺿﻴﺢ ﻣﻔﻬﻮﻡ ﺍﻟﻘﹶﺪ‪‬ﺭ ﻛﻤﺎ ﺗﺮﲰﻪ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،‬
                                                                              ‫ﰎ‬
                       ‫ﻭﻗﺪ ﹼ ﺗﺒﻴﲔ ﺫﻟﻚ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ) ﺍﻟﻌﻠﻢ ﻭﺍﻟﻮﺟﻮﺩ ، ﺍﻟﻘﹶﺪ‪‬ﺭ ( ..‬
                                       ‫ﺩ‬
‫ﻭﺗﺮﺗﻴﺐ ﺗﺒﻴﺎﻥ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ) ﺍﺑﺘﺪﺍﺀً ﻣﻦ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ،‬
‫ﻓﺎﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ، ﻓﺎﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ، ﻓﺎﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ، ﻓﺎﻟﻘﻀﺎﺀ ، ﻓﺎﳉﱪ ﻭﺍﻻﺧﺘﻴﺎﺭ ،‬
         ‫ﻳ‬
‫ﻓﺎﻟﻌﻠﻢ ﻭﺍﻟﻮﺟﻮﺩ ، ﻓﺎﻟﻘﺪﺭ ( ﻫﻮ ﺗﺮﺗﻴﺐ ﻳﻘﺘﻀﻴﻪ ﺇﺩﺭﺍﻙ ﻣﻀﻤﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ، ﻋﱪ‬
         ‫ﻳ‬                                            ‫ﺗ‬      ‫ﺪ‬
‫ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺍﳌﻘ ‪‬ﻣﺎﺕ ﺑﺎ‪‬ﺠﺎﻩ ﺍﻟﻨﺘﺎﺋﺞ .. ﻓﻼ ﳝﻜﻦ ﺇﺩﺭﺍﻙ ﻣﻀﻤﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ﺇﺩﺭﺍﻛﺎﹰ‬
                                                                ‫ﻻ‬
       ‫ﺳﻠﻴﻤﺎﹰ ﻛﺎﻣﻼﹰ ﺇ ﱠ ﺑﺎﳌﺮﻭﺭ ﻣﻦ ﻫﺬﻩ ﺍﻷﲝﺎﺙ ، ﻭﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﳌﻌﺮﻭﺽ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ..‬
  ‫ﻴ‬                  ‫ﻲ‬    ‫ﻲ‬                               ‫ﻤ‬
‫ﺇ ﱠ ﺍﻟﺒﺤﺚﹶ ﻭﺍﻟﺘﻌ ‪‬ﻖ‪ ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻄﺮﻳﻖﹴ ﻋﻘﻠ ‪ ‬ﻣﻨﻄﻘ ‪ ، ‬ﻫﻮ ﻋﲔ ﺍﻷﺻﻮﻟ‪‬ﺔ‬ ‫ﻥ‬
‫ﺍﻟﻔﻜﺮ‪‬ﺔ ﺍﳊ ‪ ، ‬ﺍﻟﱵ ﺗﻌﲏ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﳊ ‪ ‬ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻣﺮ ‪ ‬ﺫﻟﻚ ﺃ ﱠ‬
‫ﻥ‬       ‫ﺩ‬                               ‫ﻖ‬                       ‫ﻳ ﻖ‬
 ‫ﻴ‬               ‫ﻣ‬                    ‫ﻴ‬
‫ﻫﺬﺍ ﺍﻷﺻﻞ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻟﻴﺲ ﻭﺿﻌ‪‬ﺎﹰ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ .. ﺃ ‪‬ﺎ ﻣﺼﻄﻠﺢ ﺍﻷﺻﻮﻟ‪‬ﺔ‬
               ‫ﻴ‬
‫ﺍﻟﻮﺿﻌﻲ ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻣﺎ ﻭﺻﻠﻨﺎ ﻋﻦ ﺍﻟﺴﻠﻒ ، ﺩﻭﻥ ﻣﻌﺎﻳﺮﺓ ﺣﻘﻴﻘ‪‬ﺔ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ، ﻓﻬﻮ ﻳﻌﲏ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻷﺻﻞ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ، ﺑﺪﺭﺟﺔ‬
                      ‫ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﳐﺎﻟﻔﺔ ﺍﳌﻮﺭﻭﺙ ﻟﺼﺮﻳﺢ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..‬
‫ﻭﻫﻜﺬﺍ .. ﻓﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﺃﺛﻨﺎﺀ ﺍﻟﺒﺤﺚ ﰲ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ) ﺷﺮﻳﻄﺔ‬
                               ‫ﺮ‬                      ‫ﻴ‬       ‫ﺪ‬
‫ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﻗﺮﺁﻧ‪‬ﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﻳﻘ ‪‬ﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ (‬
            ‫ﻳﻌﲏ ﻛﺸﻒ ﺟﻮﺍﻧﺐ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻛﺎﻧﺖ ﳎﻬﻮﻟﺔﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ..‬
                  ‫ﻴ‬
‫ﻭﻣﺎ ﻧﻌﻨﻴﻪ ﺑﺎﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻫﻮ ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﻭﻣ‪‬ﺰﻩ ﺑﻪ ﻣﻦ ﻗﺪﺭﺓ ﻋﻠﻰ‬
  ‫ﲨ‬
‫ﻣﻮﺍﺯﻧﺔ ﺍﻷﻣﻮﺭ ﻭﻣﻌﺮﻓﺔ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﳋﺒﻴﺚ ﻭﺍﻟﺮﺷﺪ ﻣﻦ ﺍﻟﻐﻲ .. ﻫﺬﺍ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﺇﻥ ‪‬ﺪﻩ‬
                          ‫ﺍﻹﻧﺴﺎﻥ ﻭﱂ ﻳﺴﺘﺨﺪﻣﻪ ، ﺃﺻﺒﺢ ﺃﻗﺮﺏ ﺇﱃ ﺍﻷﻧﻌﺎﻡ ﻣﻨﻪ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ..‬
‫) &‪öNèd ö@t/ ( ÄN»yè÷RF{$%x. žwÎ) öNèd ÷bÎ) 4 šcqè=É)÷ètƒ ÷rr& šcqãèyJó¡o„ öNèduŽsYò2r& ¨br& Ü=|¡øtrB ÷Pr‬‬

                                                                    ‫&‪ ] ( ¸x‹Î6y™ ‘@|Êr‬ﺍﻟﻔﺮﻗﺎﻥ : ٤٤ [‬
  ‫٥٢‬                              ‫‪‬‬
             ‫‪ )  ‬ﺍﻟﻘﹶﺪ‪‬ﺭ (‬         ‫‪‬‬
                  ‫ﺩ‬                             ‫ﺗﺟ ﺗ‬                   ‫ﻮ‬
‫ﻭﺍﻟﻌﻘﻞ ﻗ ‪‬ﺓ ﻓﺎﻋﻠﺔ ﺇﻥ ﱂ ‪‬ﻮ ‪‬ﻪ ﺑﺎﻻ‪‬ﺠﺎﻩ ﺍﻟﺼﺤﻴﺢ ، ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻣﺎ ‪‬ﺓ ﺍﻟﻔﻜﺮ ﺍﻷﻭﱃ ﺍﻟﱵ‬
       ‫ﺩ‬                                               ‫ﻥ‬         ‫ﻴ‬ ‫ﺩ‬
‫ﻳﺘﻨﺎﻭﳍﺎ ﺍﻟﻌﻘﻞ ﻣﺎ ‪‬ﺓﹰ ﺣﻘﻴﻘ‪‬ﺔ ، ﻓﺈ ﱠ ﺑﻨﺎﺀ ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﻪ ﺍﻟﻌﻘﻞ ﺳﻴﻜﻮﻥ ﻣﻦ ﻣﺎ ‪‬ﺓ ﺍﳋﻴﺎﻝ‬
                                     ‫ﻭﺍﻟﻮﻫﻢ ، ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺒﺘﻌﺪ ﺑﺼﺎﺣﺒﻪ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ..‬
                                                 ‫ﻗ‬          ‫ﻱ‬            ‫ﻥ‬
                                     ‫ﺇ ﱠ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄ ‪ ‬ﻣﺴﺄﻟﺔ ﻳﺘﻮﹼﻒ ﻋﻠﻰ ﺷﺮﻃﲔ :‬
              ‫١ – ﺻﺪﻕ ﺍﻟﱪﻫﺎﻥ ﻭﻗ ‪‬ﺗﻪ ﻭﻣﺪﻯ ﻣﻄﺎﺑﻘﺘﻪ ﳊﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ﻭﺟﻮﻫﺮﻫﺎ ..‬
                                                     ‫ﻮ‬
‫٢ – ﻭﻋﻲ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺩﺭﺍﻛﻪ ﰲ ﻓﻬﻢ ﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ، ﻭﻣﺪﻯ ﲡ ‪‬ﺩﻩ ، ﻭﻋﺸﻘﻪ ﻟﻠﺤﻘﻴﻘﺔ ،‬
                    ‫ﺮ‬
                                                                       ‫ﺮ‬
                                             ‫ﻭﲢ ‪‬ﺭﻩ ﻣﻦ ﺿﻼﻝ ﺍﻟﻨﻔﺲ ﻭﻫﻮﺍﻫﺎ ..‬
                ‫ﺪ‬                                    ‫ﻳ‬
‫ﻭﰲ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ﺳﻨﻨﻄﻠﻖ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﺛﺎﺑﺘﺔ ﻣﻄﻠﻘﺔ‬
                                       ‫ﺩ‬                             ‫ﺪ‬
‫ﺗﺴﺘﻤ ‪ ‬ﺭﻭﺣﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﻣﺎ ‪‬ﺎ ﻣﻦ ﺛﻮﺍﺑﺖ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ، ﻟﺘﻜﻮﻥ‬
‫ﺑﺮﻫﺎﻧﺎﹰ ﻳﻀﻲﺀ ﺟﻮﻫﺮ ﺍﳊﻘﻴﻘﺔ ، ﻭﻳﺮﺳﻢ ﺣﺪﻭﺩ ﺇﻃﺎﺭﻫﺎ ، ﻭﺑﺬﻟﻚ ﻧﻜﻮﻥ ﻗﺪ ﺃﻭﻓﻴﻨﺎ ﺑﺎﻟﺸﺮﻁ‬
                                                                        ‫ﻭ‬
                                                                   ‫ﺍﻷ ‪‬ﻝ ..‬
                      ‫ﺒ‬         ‫ﺮ‬
‫ﺃ ‪‬ﺎ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ ﻓﻴﻌﻮﺩ ﺇﱃ ﻭﻋﻲ ﺍﻟﻘﺎﺭﺉ ﻭﲡ ‪‬ﺩﻩ ، ﻭﺇﱃ ﻟ‪‬ﻪ ﻭﺻﺪﻕ ﺇﺭﺍﺩﺗﻪ ﰲ ﺇﺩﺭﺍﻙ‬ ‫ﻣ‬
                                                               ‫ﻠ‬
                ‫ﺍﳊﻖ ، ﻭﻫﺬﺍ ﻳﺘﻌﹼﻖ ﺑﻘﺮﺑﻪ ﻭﺍﺑﺘﻌﺎﺩﻩ ﻋﻦ ﺳﺎﺣﺔ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻄﻖ ﻭﺍﻹﳝﺎﻥ ..‬
                                               ‫ﻳ‬
                                           ‫ﻭﺗﻔﻀﻠﻮﺍ ﺇﱃ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮ‪‬ﺔ ..‬


‫ﺍﳌﻬﻨﺪﺱ ﻋﺪﻧﺎﻥ ﺍﻟﺮﻓﺎﻋﻲ‬
            
            
          
         
      
    
         
           
  
 
     www.thekr.net
    adnan@thekr.net
                                   ‫‪‬‬
                               ‫‪  ‬‬
          ‫ﻳ‬
‫.. ﻣﻨﺬ ﺃﻥ ﻭﻋﻰ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ، ﻭﺑﺪﺃ ﻋﻘﻠﻪ ﻳﺴﺘﺨﻠﺺ ﻣﻦ ﺍﶈﺴﻮﺳﺎﺕ ﺍﳌﺎﺩ‪‬ﺔ ﺍﻵﺗﻴﺔ ﻣﻦ‬
                                                    ‫ﻴ‬
‫ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﺍﶈﻴﻂ ﺑﻪ ﻣﺪﺭﻛﺎﺕ‪ ‬ﻋﻘﻠ‪‬ﺔﹰ ﻳﺒﲏ ﻋﻠﻴﻬﺎ ﻣﻌﺮﻓﺘﻪ ﺍﳌﺒﺎﺷﺮﺓ .. ﻣﻨﺬ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺑـﺪﺃ‬
                        ‫ﺭﺗ‬
‫ﻳﻔ ﱢﺮ ﰲ ﺃﺻﻞ ﺍﳌﺎﺩﺓ ، ﻭﻣﺎﻫﻴﺘﻬﺎ ، ﻭ ﻣﻦ ﺃﻳﻦ ﺟﺎﺀﺕ ، ﻭﻛﻴﻒ ‪‬ﺒﺖ ‪‬ﺬﺍ ﺍﻟﺸـﻜﻞ .....‬   ‫ﻜ‬
                              ‫ﻮ‬                     ‫ﻮ‬            ‫ﻮ‬
‫ﺇﱁ .. ﻭﻣﻊ ﺗﻄ ‪‬ﺭ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺗﻄ ‪‬ﺭ ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎﱐ ﺗﻄ ‪‬ﺭ ﻫﺬﺍ ﺍﻟﺘﻔﻜﲑ ، ﻭﻛﺜﺮﺕ ﻫـﺬﻩ‬
                ‫ﺍﻻﺳﺘﻔﺴﺎﺭﺍﺕ ، ﺣﱴ ﺃﺻﺒﺤﺖ ﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﰲ ﺑﻨﺎﺀ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ..‬
      ‫ﻧ ﺑ ﺪ‬
‫ﻟﻘﺪ ﻧﻈﺮ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻘﺪﻣﺎﺀ ﺇﱃ ﺍﳌﺎﺩﺓ ، ﳏﺎﻭﻟﲔ ﻣﻌﺮﻓﺔ ﺃﺻﻠﻬﺎ ، ﻓﺮﺅﻭﺍ ﺃ‪‬ﻪ ﻻ ‪‬ـ ‪ ‬ﻣـﻦ‬
‫ﺍﻓﺘﺮﺍﺽ ﻣﺎﺩﺓ ﺃﻭﱃ ﺗﻜﻮﻥ ﺃﺻﻞﹶ ﺍﳌﻮﺟﻮﺩﺍﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ .. ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﲢﺪﻳﺪ ﻫﺬﻩ‬
        ‫ﻧ‬                                   ‫ﻥ‬
‫ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺍﻓﺘﺮﺿﻮﻫﺎ ، ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇ ﱠ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻫﻲ ﺍﳌﺎﺀ ، ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇ‪‬ﻬﺎ ﺍﳍﻮﺍﺀ‬
                                      ‫ﻥ‬                         ‫ﻧ‬
‫، ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇ‪‬ﻬﺎ ﺍﻟﻨﺎﺭ ، ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇ ﱠ ﺍﻟﻮﺟﻮﺩ ﺃﺻﻠﻪ ﻟﻴﺲ ﻋﻨﺼﺮﺍﹰ ﻭﺍﺣﺪﺍﹰ ، ﺑـﻞ‬
                                                                  ‫ﻳ‬
‫ﺃﺭﺑﻌﺔ ﻋﻨﺎﺻﺮ ﻣﺎﺩ‪‬ﺔ ﻫﻲ ﺍﻟﺘﺮﺍﺏ ﻭﺍﳍﻮﺍﺀ ﻭﺍﻟﻨﺎﺭ ﻭﺍﳌﺎﺀ ، ﻭﺇﻥ ﺍﺧﺘﻼﻑ ﻣﻮﺍﺩ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺗﺎﺑﻊ‬
                                                     ‫ﻞ‬
                                             ‫ﻻﺧﺘﻼﻑ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﰲ ﻛ ﱢ ﻣﺎﺩﺓ ..‬
                                            ‫ﺑﺪ ﻧ‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻻ ‪  ‬ﺃ‪‬ﻬﺎ ﲢﻤﻞ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻭﻏﲑﻫﺎ ، ﻭﺍﻟﱵ ﲢﻤﻠـﻬﺎ‬
‫ﻥ‬                                               ‫ﻥ‬
‫ﲨﻴﻊ ﻋﻨﺎﺻﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﺭﺃﻭﺍ ﺃ ﱠ ﺍﻟﻌﺪﺩ ﻫﻮ ﺍﻟﺼﻔﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﲢﻘﻖ ﺫﻟﻚ ، ﻭﲟـﺎ ﺃ ﱠ‬
          ‫ﻥ‬
‫ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﺃﺻﻞ ﺍﻷﻋﺪﺍﺩ ، ﻭﻫﺬﻩ ﺍﻷﻋﺪﺍﺩ ﻫﻲ ﺗﻜﺮﺍﺭ ﻟﻠﻮﺍﺣﺪ ، ﻓﻘﺪ ﺍﻋﺘﱪﻭﺍ ﺃ ﱠ ﺍﻟﻮﺍﺣﺪ ﻫﻮ‬
                                                                  ‫ﺃﺻﻞ ﺍﻟﻜﻮﻥ ..‬
                                                    ‫ﻥ ﺭ‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺇ ﱠ ﺍﻟﺬ ‪‬ﺍﺕ ﻫﻲ ﺃﺻﻞ ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﻫﻲ ﻣﺘﺸـﺎ‪‬ﺔ ﻭﻣﺘﺠﺎﻧﺴـﺔ‬
             ‫ﺭ‬                                          ‫ﻧ‬
‫ﻭﻣﺘﺤﺮﻛﺔ ﺑﺬﺍ‪‬ﺎ ، ﻭﺇ‪‬ﻪ ﻧﺘﻴﺠﺔ ﻟﻠﺤﺮﻛﺔ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﺗﻼﻗﻲ ﻫﺬﻩ ﺍﻟـﺬ ‪‬ﺍﺕ ﻭﺗﺂﻟﻔﻬـﺎ ﰲ‬
                         ‫ﺍﳉﺴﻢ ﺍﳌﺎﺩﻱ ، ﺗﻨﺘﺞ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﳌﻮﺍﺩ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
‫٠٣‬          ‫‪‬‬                ‫‪‬‬
         ‫‪    ‬‬        ‫‪‬‬
                                                                      ‫‪ ‬‬
‫ﻭﻣﺎ ﲪﻠﻬﻢ ﻋﻠﻰ ﺇﺭﺟﺎﻉ ﺍﻟﻜﻮﻥ ﺇﱃ ﻣﺎﺩﺓ ﻭﺍﺣﺪﺓ ، ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻮﺍﺩ ﻫﻲ ﺃﺻﻞ ﺍﳌـﻮﺍﺩ‬
                                              ‫ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﺇﻻ ﺳﺒﺒﺎﻥ :‬
                                 ‫١ – ﺗﻐ‪‬ﺮ ﺷﻜﻞ ﺍﳌﺎﺩﺓ ﻭﺣﺮﻛﺘﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
                                                                   ‫ﻴ‬
                                     ‫٢ – ﻋﺪﻡ ﺗﺼ ‪‬ﺭﻫﻢ ﺍﻟﻌﺪﻡ ﻭﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ ..‬
                                                                ‫ﻮ‬
           ‫ﺧ‬
‫ﻭﻫﻜﺬﺍ ﻋﺠﺰﻭﺍ ﻋﻦ ﺗﺼﻮﺭ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ ، ﻓﺎﻓﺘﺮﺿﻮﺍ ﻣـﺎﺩﺓ ﺃﻭﱃ ‪‬ﻠﻘـﺖ ﻣﻨـﻬﺎ‬
                              ‫ﻮ‬
‫ﳏﺴﻮﺳﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ .. ﻭﺳﺒﺐ ﻋﺠﺰﻫﻢ ﻋﻦ ﺗﺼ ‪‬ﺭ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ ﻳﺘﺒﻊ ﻟﻠﺘﺼـﻮﺭﺍﺕ‬
                            ‫ﺗ‬        ‫ﻮ‬
      ‫ﺍﳌﺎﺩﻳﺔ ) ﺍﳌﻜﺎﻧﻴﺔ ﺍﻟﺰﻣﺎﻧﻴﺔ ( ﻟﻠﻨﻔﺲ .. ﺗﻠﻚ ﺍﻟﺘﺼ ‪‬ﺭﺍﺕ ﺍﻟﱵ ‪‬ﺒﲎ ﻋﻠﻰ ﻗﻴﺎﺱ ﺍﻟﺘﻤﺜﻴﻞ ..‬
‫ﻟﻘﺪ ﺗﻌ ‪‬ﺩ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻭﺟﻮﺩ ﺻﻮﺭﺓ ﻟﻠﻤﺎﺩﺓ ، ﻭﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺻﻮﺭﺓ ﻣﻦ ﻏﲑ ﺍﳌﺎﺩﺓ‬  ‫ﻮ‬
‫، ﻓﺎﻟﺼﻮﺭﺓ ﻭﺍﳌﺎﺩﺓ ﺗﺪﺧﻼﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ) ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺱ ﺍﻟﱵ ﻫﻲ ﺁﻟﻴـﺎﺕ ﺍﻟـﻨﻔﺲ‬
‫ﺍﳊﺴ‪‬ﺔ ﺣﲔ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺩﺍﺧﻞ ﺍﳉﺴﺪ ( ﺑﺸﻜﻞ ﻣﺘﻼﺯﻡ ﺩﻭﻥ ﺍﻧﻔﺼﺎﻝ ، ﻭﺫﻟـﻚ ﰲ‬           ‫ﻴ‬
                                              ‫ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﺍﶈﻴﻂ ﺑﻨﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ..‬
‫ﻓﻼ ﳝﻜﻦ ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ) ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺘﻬﺎ ﺍﳌﺒﺎﺷﺮﺓ ﺍﻟﱵ ﺗﺄﺧﺬ ﻣﻘﺪﻣﺎ‪‬ﺎ ﻣﻦ ﻋـﺎﱂ‬
‫ﺍﳌﺎﺩﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺱ ( ﺃﻥ ﺗﺪﺭﻙ ﺍﻻﻧﻔﺼﺎﻝ ﺑﲔ ﺍﳌﺎﺩﺓ ﻭﺍﻟﺼﻮﺭﺓ .. ﻓﺎﻟﺼﻮﺭﺓ ) ﰲ ﻋﺎﱂ‬
‫ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻈﻬﺮ ﺇﻻ ّ ﰲ ﻣﺎﺩﺓ ، ﻭﺍﳌﺎﺩﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻈﻬﺮ ﺇﻻ ﰲ‬
                                                                   ‫ﺻﻮﺭﺓ ..‬
    ‫ﺴ‬                                             ‫ﻳ‬               ‫ﻥ‬
‫ﻭﲟﺎ ﺃ ﱠ ﺁﻟﻴﺎﺕ ﺍﻟﻨﻔﺲ ﺍﳌﺎﺩ‪‬ﺔ ) ﺣﲔ ﻭﺟﻮﺩ ﺍﻟﻨﻔﺲ ﺩﺍﺧﻞ ﺍﳉﺴﺪ ( ﻭﻇﻴﻔﺘـﻬﺎ ﲢ ‪‬ـﺲ‬
                                                                  ‫ﻳ‬
‫ﺍﻷﺟﺴﺎﻡ ﺍﳌﺎﺩ‪‬ﺔ ، ﻟﺬﻟﻚ ﻓﻘﺪ ﺍﻛﺘﺴﺒﺖ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ) ﺍﳌﻌﺮﻓﺔ ﺍﳌﺒﺎﺷﺮﺓ ﻟﻠﻌﻘـﻞ ﺍﻟﺒﺸـﺮﻱ (‬
                 ‫ﺩ‬            ‫ﻥ ﻮ‬
‫ﺃﻛﺜﺮ ﺗﺼﻮﺭﺍ‪‬ﺎ ﻣﻦ ﻫﺬﺍ ﺍﶈﻴﻂ ﺍﳌﺎﺩﻱ .. ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ ﱠ ﺗﺼ ‪‬ﺭ ﻣﺴﺄﻟﺔ ﻣﺎ ‪‬ﺓ ﺍﻟﻜﻮﻥ ﻭﺃﺻـﻠﻬﺎ‬
        ‫ﻮ‬                                                       ‫ﺑﺪ‬
‫ﻭﺧﻠﻘﻬﺎ ، ﻻ ‪  ‬ﺃﻥ ﻳﻨﺼﺒﻎ ﲟﻘﻴﺎﺱ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺬﻱ ﺍﻧﺼﺒﻐﺖ ﺑﻪ ﺍﻟﻨﻔﺲ ، ﺣﻴﺚ ﺗﻌ ‪‬ﺩﺕ ﻋﻠﻰ‬
‫ﺭﺅﻳﺔ ﲢﻮﻳﻞ ﺍﳌﺎﺩﺓ ﻣﻦ ﺷﻜﻞ ﻵﺧﺮ ، ﻭﱂ ﺗﺮ‪ ‬ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺧﻠﻘﺎﹰ ﻟﻠﻤﺎﺩﺓ ﻣﻦ ﺍﻟﻌﺪﻡ .. ﻫﺬﺍ ﻣﺎ‬
                                                                            ‫ﺩ‬
                         ‫ﺃ ‪‬ﻯ ﺇﱃ ﺍﻓﺘﺮﺍﺿﺎﺕ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ ﻋﻦ ﺃﺻﻞ ﺍﳌﺎﺩﺓ ﻭﻣﺎﻫﻴﺘﻬﺎ ..‬
 ‫١٣‬              ‫‪‬‬                 ‫‪‬‬
              ‫‪    ‬‬        ‫‪‬‬
                                                                           ‫‪ ‬‬
                           ‫ﻥ‬
‫ﻭﻗﺪ ﻗﺎﺩ ﻣﻨﻬﺞ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺴﻠﻴﻢ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄ ﱠ ﻫـﺬﻩ ﺍﳌـﺎﺩﺓ ﺍﻟﻘﺪﳝـﺔ‬
  ‫ﺘﻘ‬                                            ‫ﻴ‬
‫ﺍﳌﻔﺮﻭﺿﺔ ، ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻜﻮﻥ ﺷﻴﺌﺎﹰ ﻣﻌ‪‬ﻨﺎﹰ ، ﻷ‪‬ﺎ ﺑﻼ ﺻﻮﺭﺓ ، ﻭﻟﻜﻨﻬﺎ ﺗﺘﻤﺘﻊ ﺑﻘﺎﺑﻠﻴﺔ ﺍﻟ‪‬ﻠ ﱢﻲ‬
‫، ﺃﻱ ﺃ ﱠ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﻘﺪﳝﺔ ) ﺍﻟﱵ ﻓﺮﺿﻮﻫﺎ ( ﺑﻼ ﺻﻔﺔ ﻭﻻ ﺷﻜﻞ ﻭﻻ ﻟﻮﻥ ﻭﻻ ﺣﺠـﻢ ﻭﻻ‬   ‫ﻥ‬
‫ﻃﻌﻢ ﻭﻻ ﺭﺍﺋﺤﺔ ..... ﺇﱁ ، ﻓﺬﻟﻚ ﻫﻮ ﺧﻮﺍﺹ ﳍﺬﻩ ﺍﻟﺼﻮﺭﺓ ، ﻭﻫﻲ ) ﻛﻤﺎ ﻓﺮﺿﻮﺍ ( ﺑﻼ‬
                                                                  ‫ﺻﻮﺭﺓ ..‬
‫ﻓﻬﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺑﻼ ﺻﻮﺭﺓ ) ﺣﺴﺐ ﺍﻓﺘﺮﺍﺿﻬﻢ ( ﻫﻲ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣـﺎﻥ ،‬
               ‫ﻘ‬
‫ﻭﻫﻲ ﻏﲑ ﳏﺴﻮﺳﺔ ، ﻓﻬﻲ ﺇﺫﻥ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ .. ﻭﻋﻨﺪﻣﺎ ﺗﺘﻠ ﱠﻰ ﻫـﺬﻩ ﺍﳌـﺎﺩﺓ‬
‫ﺍﳌﻔﺮﻭﺿﺔ ﺻﻮﺭ‪‬ﺎ ، ﲤﻠﻚ ﺻﻔﺎﺕ ﺍﳌﺎﺩﺓ ﺍﶈﺴﻮﺳﺔ ) ﺷـﻜﻞ ، ﻟـﻮﻥ ، ﻭﺯﻥ .....ﺇﱁ ( ،‬
         ‫ﻭﺑﺎﻟﺘﺎﱄ ﺗﺼﺒﺢ ﺩﺍﺧﻞ ﺣﺪﻭﺩ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﺃﻱ ﺃ‪‬ﺎ ﺗﺪﺧﻞ ﺣﺪﻭﺩ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ..‬
‫ﺇ ﱠ ﳏﺎﻭﻟﺔ ﻣﻌﺮﻓﺔ ﺧﻠﻖ ﺍﳌﺎﺩﺓ ، ﺗﻘﻮﺩﻧﺎ ﻭﻋﱪ ﲨﻴﻊ ﺍﻟﻔﺮﺿﻴﺎﺕ ﺇﱃ ﻧﺘﻴﺠﺔ ﻭﺍﺣﺪﺓ ، ﻫﻲ ﺃ ﱠ‬
‫ﻥ‬                                                                            ‫ﻥ‬
                                                                 ‫ﺧ‬
‫ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ‪‬ﻠ‪‬ﻖ ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻫﻲ ﺍﻟﻌﺪﻡ .. ﻫﺬﺍ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ ﻋﻨﺪﻣﺎ ﲢـﺎﻭﻝ‬
                                                                ‫ﻮ‬
                        ‫ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺼ ‪‬ﺭﻩ ، ﺗﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺗﺼﻮﺭﺍﺕ ﻛﺎﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ..‬
                                                                  ‫ﻥ‬
‫ﻓﺎﻟﺬﻱ ﻗﺎﻝ ﺑﺄ ﱠ ﺃﺻﻞ ﻣﺎﺩﺓ ﺍﻟﻜﻮﻥ ﻫﻮ ﺍﳌﺎﺀ ﺃﻭ ﺍﳍﻮﺍﺀ ﺃﻭ ..... ﺇﱁ ، ﻛﺄﻧﻪ ﱂ ﻳﻘﻞ ﺷﻴﺌﺎﹰ ،‬
                                  ‫ﺧ‬         ‫ﻱ‬                 ‫ﻳﻴ‬
‫ﻷﻧﻪ ﺳ‪‬ﻄﻠﹶﺐ ﻣﻨﻪ ﺃﻥ ‪‬ﺒ‪‬ﻦ ﻟﻶﺧﺮﻳﻦ ﻣﻦ ﺃ ‪ ‬ﺷﻲﺀ ‪‬ﻠﻘﺖ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻓﺮﺿـﻬﺎ ، ﻭﺇﻥ‬  ‫ﻴ‬
                     ‫ﺧ‬     ‫ﻱ‬                  ‫ﻳﻴ‬            ‫ﻴ‬
‫ﺟﺎﺀ ﺧﻴﺎﻟﻪ ﲟﺎﺩﺓ ﻣﺎ ، ﺳ‪‬ﻄﻠﹶﺐ ﻣﻨﻪ ﺃﻥ ‪‬ﺒ‪‬ﻦ ﻟﻶﺧﺮﻳﻦ ﻣﻦ ﺃ ‪ ‬ﺷﻲﺀ ‪‬ﻠﻘﺖ ﻫـﺬﻩ ﺍﳌـﺎﺩﺓ‬
      ‫ﻥ‬                                      ‫ﻴ ﻠ‬
‫ﺍﻷﺧﲑﺓ ، ﻭﻫﻜﺬﺍ ..... ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺳ‪‬ﺴﱢﻢ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ) ﺇﻥ ﻛﺎﻥ ﺳﻠﻴﻢ ﺍﻟﻌﻘﻞ ( ﺃ ﱠ ﺍﳌﺎﺩﺓ‬
                                                                      ‫ﺧ‬
                                         ‫ﺍﻷﻭﱃ ﺍﻟﱵ ‪‬ﻠﻖ ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻫﻲ ﺍﻟﻌﺪﻡ ..‬
                                                                  ‫ﻥ‬
‫ﻭﺍﻟﺬﻱ ﻗﺎﻝ ﺇ ﱠ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻫﻲ ﺑﻼ ﺻﻮﺭﺓ ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻗﺎﺑﻠﻴﺔ ﺍﻟﺘﻠﻘﻲ ، ﻭﻻ ﲤﻠﻚ ﺃﻱ‬
                                                        ‫ﻳﻴ‬            ‫ﻴ‬
‫ﺻﻔﺔ ، ﺳ‪‬ﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ‪‬ﺒ‪‬ﻦ ﻟﻶﺧﺮﻳﻦ ﻣﺎ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﺎﺩﺗﻪ ﻫﺬﻩ ﺍﻟﱵ ﻓﺮﺿـﻬﺎ ﻭﺑـﲔ‬
                                  ‫ﻧ‬
‫ﺍﻟﻌﺪﻡ ، ﻭﻋﻨﺪﻫﺎ ﺳﻴﺠﺪ ) ﺇﻥ ﻛﺎﻥ ﺳﻠﻴﻢ ﺍﻟﻌﻘﻞ ( ﺃ‪‬ﻪ ﻻ ﻓﺎﺭﻕ ﺑﲔ ﻣﺎﺩﺗﻪ ﺍﳌﻔﺮﻭﺿﺔ ﻭﺑـﲔ‬
            ‫ﻴ‬                       ‫ﻥ‬
‫ﺍﻟﻌﺪﻡ ، ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﻓﺎﺭﻕ ، ﻓﻬﺬﺍ ﻳﻌﲏ ﺃ ﱠ ﻫﻨﺎﻙ ﺻﻔﺔﹰ ﻣﺎ ﺃﻭ ﺃﻛﺜﺮ ﲤ‪‬ﺰ ﻫﺬﻩ ﺍﳌـﺎﺩﺓ‬
 ‫٢٣‬          ‫‪‬‬                  ‫‪‬‬
          ‫‪    ‬‬        ‫‪‬‬
                                                                        ‫‪ ‬‬
                               ‫ﻥ‬
‫ﻋﻦ ﺍﻟﻌﺪﻡ ، ﻭﻫﺬﺍ ﳐﺎﻟﻒ ﻟﻠﻔﺮﺽ ﺍﻟﺬﻱ ﻓﺮﺿﻪ ﻭﻫﻮ ﺃ ﱠ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺑﻼ ﺻﻮﺭﺓ ﻭﻻ ﺻﻔﺔ ..‬
                                                 ‫ﻥ‬
      ‫ﻭﺳﻴﻨﺘﻬﻲ ﺑﻪ ﺍﻷﻣﺮ ﺇﱃ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄ ﱠ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻫﻲ ﺍﻟﻌﺪﻡ ، ﺃﻭ ﳐﻠﻮﻗﺔ ﻣﻦ ﺍﻟﻌﺪﻡ ..‬
                                ‫ﺪ‬                                     ‫ﻥ ﻞ‬
‫ﺇ ﱠ ﻛ ﱠ ﻣﺎ ﻧﺪﺭﻛﻪ ﻭﻧﻌﻠﻤﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺎﺩﺓ ، ﻻ ﻳﺘﻌ ‪‬ﻯ ﺍﻟﺼﻔﺎﺕ ﺍﶈﺴﻮﺳﺔ ﳌـﻮﺍﺩ ﻫـﺬﺍ‬
                                        ‫ﻴ‬                          ‫ﻥ‬
‫ﺍﻟﻜﻮﻥ ، ﻭﺇ ﱠ ﺍﳉﺰﻡ ﺑﺄﻱ ﻓﺮﺿﻴﺔ ﺣﻮﻝ ﻣﺎﻫ‪‬ﺔ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﻭﺣﻮﻝ ﻧﺸﺄﺓ ﺍﻟﻜﻮﻥ ، ﻻ ﻳﻀـﻊ‬
 ‫ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻌﻠﻢ ، ﻷﻧﻨﺎ ﻻ ﳕﻠﻚ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﻭﻗﻮﻉ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ ..‬

‫‪x‹Ï‚-GãB àMZä. $tBur öNÍkŦàÿRr& t,ù=yz Ÿwur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,ù=yz öNåk–E‰uhô©r& !$¨B‬‬   ‫)*‬

                                                              ‫#$9‪ ] ( #Y‰àÒtã tû,Íj#ÅÒßJø‬ﺍﻟﻜﻬﻒ : ١٥ [‬
                                   ‫ﻈ‬      ‫ﺸ‬
‫ﻭﺳﺘﺒﻘﻰ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ ﻣﺘﺄﺭﺟﺤﺔﹰ ﺑﲔ ﺍﻟ ‪‬ﻚ ﻭﺍﻟ ﱠﻦ ﻭﺍﻟﻮﻫﻢ ﻭﺍﳉﻬﻞ ﻭﺍﻟﺘﻘﻠﻴﺪ ، ﺩﻭﻥ ﺃﻥ‬
                   ‫ﺗﺼﻞ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﱪﻫﺎﻥ ﻭﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﻭﻗﻮﻋﻬﺎ ..‬
                        ‫ﺑﺪ‬
‫ﻭﺣﱴ ﻧﻨﻄﻠﻖ ﻣﻦ ﻣﻘﺪﻣﺎﺕ ﺗﻮﺻﻠﻨﺎ ﺇﱃ ﻧﺘﺎﺋﺞ ﺳﻠﻴﻤﺔ ، ﻻ ‪  ‬ﻣﻦ ﺗﻨﺎﻭﻝ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ‬
                                     ‫ﺻ‬                                  ‫ﺻ‬
                                ‫ﺍﻟﱵ ﺗﻮ ‪‬ﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻠﻢ ﺣﻮﻝ ﺻﻔﺎﺕ ﺍﳌﺎﺩﺓ ﻭﺧﻮﺍ ‪‬ﻬﺎ ..‬
            ‫ﻮ‬                     ‫ﺭ‬                ‫ﻮ‬                    ‫ﻮ‬
‫ﺗﺘﻜ ‪‬ﻥ ﺍﳌﺎﺩﺓ ﻣﻦ ﺟﺰﻳﺌﺎﺕ ﻣﻜ ‪‬ﻧﺔ ﺑﺪﻭﺭﻫﺎ ﻣﻦ ﺫ ‪‬ﺍﺕ ، ﻓﺠﻤﻴﻊ ﺍﳌﻮﺍﺩ ﻣﻜ ‪‬ﻧﺔ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‬
        ‫ﻮ‬                           ‫ﻻ‬
‫ﻣﻦ ﺫ ‪‬ﺍﺕ .. ﻭﻻ ﲣﺘﻠﻒ ﺃﻧﻮﺍﻉ ﺍﳌﻮﺍﺩ ﺍﻟﻜﺜﲑﺓ ﺇ ﱠ ﺑﺎﺧﺘﻼﻑ ﺍﳉﺴﻴﻤﺎﺕ ﺍﻟﱵ ﺗﻜ ‪‬ﻥ ﻫﺬﻩ‬   ‫ﺭ‬
                                                                            ‫ﺭ‬
                                                                     ‫ﺍﻟﺬ ‪‬ﺍﺕ ..‬
                                                                     ‫ﻮ‬
                               ‫ﻭﺗﺘﻜ ‪‬ﻥ ﺍﻟﺬﺭﺓ ) ﺣﺴﺐ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻢ ( ﻣﻦ :‬
‫١ – ﻭﺣﺪﺍﺕ ﻣﻦ ﺍﻟﻄﺎﻗﺔ ﺗﺴﻤﻰ ﺑﺎﻻﻟﻜﺘﺮﻭﻧﺎﺕ ﺗﺘﺤﺮﻙ ﺣﻮﻝ ﺍﳌﺮﻛﺰ ) ﺍﻟﻨﻮﺍﺓ ( ﻋﻠﻰ‬
                                                        ‫ﺮ‬         ‫ﺪ‬
‫ﻣﺪﺍﺭﺍﺕ ﳏ ‪‬ﺩﺓ ﻭ ﻣﺴﺘﻘ ‪‬ﺓ ، ﺑﺴﺮﻋﺔ ﻋﺸﺮﺍﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻷﻣﻴﺎﻝ ﰲ ﺍﻟﺜﺎﻧﻴﺔ .. ﻭﺑﺴﺒﺐ‬
 ‫ﺭ‬
‫ﺩﻭﺭﺍ‪‬ﺎ ﺍﻟﺴﺮﻳﻊ ﻓﺈ‪‬ﺎ ﲤﻸ ﺍﻟﻔﺮﺍﻍ ﺍﳌﻤﺘﺪ ﺣﻮﻝ ﺍﻟﻨﻮﺍﺓ ، ﺑﺸﻜﻞ ﻳﺘﻌﺬﺭ ﻓﻴﻪ ﺍﻗﺘﺮﺍﺏ ﺃﻱ ﺫ ‪‬ﺓ‬
         ‫ﺪ‬                               ‫ﻞ‬
‫ﺃﺧﺮﻯ ﺇﱃ ﺗﻠﻚ ﺍﳌﺴﺎﻓﺔ ﻟﺘﻨﺎﻓﺮﳘﺎ .. ﻭﻟﻜ ﱢ ﻣﺪﺍﺭ ﻣﻦ ﺍﳌﺪﺍﺭﺍﺕ ﺳﻮﻳﺔ ﻃﺎﻗﺔ ﳏ ‪‬ﺩﺓ ، ﻓﺈﺫﺍ‬
                                    ‫ﻨ‬
‫ﺍﻧﺘﻘﻞ ﺍﻹﻟﻜﺘﺮﻭﻥ ﻣﻦ ﻣﺪﺍﺭ ﺃﺑﻌﺪ ﻋﻦ ﺍﳌﺮﻛﺰ ) ﺍﻟ‪‬ﻮﺍﺓ ( ﺇﱃ ﻣﺪﺍﺭ ﺃﻗﺮﺏ ﻓﺈﻧﻪ ﻳﺼﺪﺭ ﻃﺎﻗﺔ ،‬
‫٣٣‬            ‫‪‬‬                  ‫‪‬‬
           ‫‪    ‬‬     ‫‪‬‬
                                                                      ‫‪ ‬‬
                                                    ‫ﺺ‬
‫ﻭﺇﺫﺍ ﺍﻧﺘﻘﻞ ﻋﻜﺲ ﺫﻟﻚ ﻓﺈﻧﻪ ﳝﺘ ‪ ‬ﻃﺎﻗﺔ .. ﻭﻟﻼﻟﻜﺘﺮﻭﻥ ﻃﺒﻴﻌﺔ ﺛﻨﺎﺋﻴﺔ ، ﻓﻬﻮ ﺃﺣﻴﺎﻧﺎﹰ ﻳﺴﻠﻚ‬
                                         ‫ﻴ‬
           ‫ﺳﻠﻮﻙ ﺟﺴﻴﻢ ، ﻭﺃﺣﻴﺎﻧﺎﹰ ﺳﻠﻮﻙ ﻇﺎﻫﺮﺓ ﻣﻮﺟ‪‬ﺔ ﻏﲑ ﻣﺎﺩﻳﺔ ﻛﺎﻷﻣﻮﺍﺝ ﺍﻟﻀﻮﺋﻴﺔ ..‬
‫٢ – ﺍﻟ‪‬ﻮﺍﺓ : ﻭﲢﻮﻱ ﺗﻘﺮﻳﺒﺎﹰ ﲨﻴﻊ ﻛﺘﻠﺔ ﺍﻟ ﱠ ‪‬ﺓ ، ﻭﺗﺘﻜ ‪‬ﻥ ﺑﺸﻜﻞ ﺃﺳﺎﺳﻲ ﻣﻦ ﺑﺮﻭﺗﻮﻧﺎﺕ‬
                        ‫ﻮ‬         ‫ﺬﺭ‬                                ‫ﻨ‬
                                ‫ﺬ‬
 ‫ﻭﻧﻴﻮﺗﺮﻭﻧﺎﺕ .. ﻭﻫﺬﻩ ﺍﻟﻨﻮﺍﺓ ﺻﻐﲑﺓ ﺟﺪﺍﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠ ﹼﺭﺓ ، ﻓﻘﻄﺮﻫﺎ ﻳﻌﺎﺩﻝ ﺟﺰﺀﺍﹰ ﻣﻦ ﻋﺸﺮﺓ‬
                                                ‫ﺬﺭ‬
                                            ‫ﺁﻻﻑ ﺇﱃ ﻣﺌﺔ ﺃﻟﻒ ﺟﺰﺀ ﻣﻦ ﻗﻄﺮ ﺍﻟ ﱠ ‪‬ﺓ ..‬
   ‫ﻮ‬          ‫ﺬﺭ‬               ‫ﺿ‬
 ‫.. ﺇﺫﺍﹰ .. ﺍﻟﺬﺭﺓ ﻣﻜﻮﻧﺔ ﻣﻦ ﻓﺮﺍﻍ ﻛﺒﲑ ، ﻓﻠﻮ ‪‬ﻐﻄﺖ ﻛﻬﺎﺭﺏ ﺍﻟ ﱠ ‪‬ﺍﺕ ﺍﻟﱵ ﻳﺘﻜ ‪‬ﻥ‬
‫ﻣﻨﻬﺎ ﺟﺴﻢ ﺇﻧﺴﺎﻥ ﻳﺰﻥ )٠٨( ﻛﻎ ﻟﺪﺭﺟﺔ ﳜﺘﻔﻲ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ، ﻓﺈ‪‬ﺎ ﺗﺸﻐﻞ ﺟﺰﺀﺍﹰ‬
                                               ‫ﻣ‬
‫ﺻﻐﲑﺍﹰ ﻣﻦ ﺍﳌﻴﻠﻤﺘﺮ ﺍﳌﻜﻌﺐ ، ﺃ ‪‬ﺎ ﺑﺎﻗﻲ ﺍﳉﺴﻢ ﻓﻬﻮ ﻓﺮﺍﻍ ﺗﺘﺨﻠﻠﻪ ﺧﻄﻮﻁ ﻛﻬﺮﺑﺎﺋﻴﺔ‬
                                                                     ‫ﻴ‬
                                                                 ‫ﻭﻣﻐﻨﺎﻃﻴﺴ‪‬ﺔ ..‬
                                   ‫ﹼﺭ‬‫ﺬ‬
‫ﻭﻟﻨﺘﺼﻮﺭ ﻧﺴﺒﺔ ﺍﻟﻔﺮﺍﻍ ﺍﻟﻜﺎﺋﻦ ﰲ ﺣﺠﻢ ﺍﻟ ﱠ ‪‬ﺓ ، ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﺎﺭﻥ ﺑﲔ ﻗﻄﺮ ﺍﻷﺭﺽ ﻭﻗﻄﺮ‬
‫ﺍﻟﻜﺮﺓ ﺍﻟﱵ ﺗﺪﻭﺭ ﻋﻠﻰ ﺳﻄﺤﻬﺎ ﺍﻷﺭﺽ ﺃﺛﻨﺎﺀ ﺩﻭﺭﺍ‪‬ﺎ ﺣﻮﻝ ﺍﻟﺸﻤﺲ ، ﻓﻨﺴﺒﺔ ﺍﻟﻔﺮﺍﻍ ﰲ‬
                                              ‫ﺍﳊﺎﻟﺘﲔ ﻣﺘﺸﺎ‪‬ﺔ ﺇﱃ ﺩﺭﺟﺔ‪ ‬ﻛﺒﲑﺓ ..‬
                                                                        ‫ﻥ‬
‫ﺇ ﱠ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺫﺭﺓ ﻋﻨﺼﺮ ﻭﺁﺧﺮ ، ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻔﺎﺭﻕ ﰲ ﻋﺪﺩ ﺍﻟﱪﻭﺗﻮﻧﺎﺕ ﻭﺍﻟﻨﻴﻮﺗﺮﻭﻧﺎﺕ‬
                     ‫ﻨ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻨﻮﺍﺓ ، ﻭﺇﱃ ﻋﺪﺩ ﺍﻻﻟﻜﺘﺮﻭﻧﺎﺕ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻟ‪‬ﻮﺍﺓ ﻭﻃﺮﻳﻘﺔ ﺗﻨﻈﻴﻤﻬﺎ ..‬
 ‫ﻻ ﺮ‬                                                                       ‫ﻥ‬
‫ﻭﺇ ﱠ ﺍﻷﻧﻮﺍﻉ ﺍﻟﻜﺜﲑﺓ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﳌﺨﺘﻠﻔﺔ ، ﺗﺘﺄﻟﻒ ﻣﻦ ﺟﺰﻳﺌﺎﺕ ﻛﻬﺮﺑﺎﺋﻴﺔ ﻟﻴﺴﺖ ﺇ ﱠ ﳎ ‪‬ﺩ‬
                                                   ‫ﺻﻮﺭﹴ ﺃﻭ ﻣﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻄﺎﻗﺔ ..‬
‫ﻓﻠﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ ، ﻭﻻﺣﻈﻨﺎ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻻﺧﺘﻼﻑ ،‬
‫ﺳﻮﺍﺀ ﻟﻮ‪‬ﺎ ﺃﻡ ﺻﻼﺑﺘﻬﺎ ﺃﻡ ﺛﻘﻠﻬﺎ ﺃﻡ ... ﺇﱁ ، ﻟﻮﺟﺪﻧﺎﻫﺎ ﲨﻴﻌﻬﺎ ﲣﻀﻊ ﻟﻘﺎﻧﻮﻥ ﻭﺍﺣﺪ ﻫﻮ‬
                      ‫ﺗ‬              ‫ﺺ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﺭﻱ ﻟﻠﻌﻨﺎﺻﺮ .. ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﻳﻨ ‪ ‬ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺭ‪‬ﺒﻨﺎ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ‬
         ‫ﻥ‬              ‫ﻳ‬               ‫ﺬ‬       ‫ﻮ‬                 ‫ﺬ‬
‫ﺗﺒﻌﺎﹰ ﻟﺘﺰﺍﻳﺪ ﺃﻭﺯﺍ‪‬ﺎ ﺍﻟ ﱠﺭﻳﺔ ) ﺍﳌﺘﻌﻠﻘﺔ ﲟﻜ ‪‬ﻧﺎﺕ ﺍﻟ ﱠﺭﺓ ( ﺗﺮﺗﻴﺒﺎﹰ ﺩﻭﺭ‪‬ﺎﹰ ، ﻟﻮﺟﺪﻧﺎ ﺃ ﱠ ﺍﻟﻌﻨﺎﺻﺮ‬
           ‫ﺍﻟﱵ ﺗﻘﻊ ﰲ ﻗﺴﻢ ﻭﺍﺣﺪ ، ﺗﺆﻟﻒ ﻓﺼﻴﻠﺔ ﻭﺍﺣﺪﺓ ، ﻭﺗﻜﻮﻥ ﳍﺎ ﺧﻮﺍﺹ ﻣﺘﺸﺎ‪‬ﺔ ..‬
 ‫٤٣‬             ‫‪‬‬                 ‫‪‬‬
            ‫‪    ‬‬      ‫‪‬‬
                                                                       ‫‪ ‬‬
                                     ‫ﺒ‬
‫ﻟﻘﺪ ﲤﻜﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﱪ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻣﻦ ﺍﻟﺘﻨ‪‬ﺆ ﺑﻮﺟﻮﺩ ﻋﻨﺎﺻﺮ ﳎﻬﻮﻟﺔ ، ﱂ ﻳﻜﻮﻧﻮﺍ ﻗﺪ‬
                       ‫ﺒ‬                                            ‫ﻜ‬
‫ﺗﻮﺻﻠﻮﺍ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ، ﻭﲤ ﱠﻨﻮﺍ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻜﻮﱐ ﻣﻦ ﺍﻟﺘﻨ‪‬ﺆ ﲞﻮﺍﺹ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ‬
        ‫ﺒ‬                               ‫ﺍ‬
‫ﺍ‪‬ﻬﻮﻟﺔ ﻭﲢﺪﻳﺪﻫﺎ ﺑﺸﻜﻞ ﺩﻗﻴﻖ .. ﻭﻋﻨﺪﻣﺎ ﹸﻛﺘﺸﻔﺖ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍ‪‬ﻬﻮﻟﺔ ﺍﻟﱵ ﺗﻨ‪‬ﺄﻭﺍ ‪‬ﺎ ،‬
                            ‫ﺒ‬
 ‫ﺟﺎﺀﺕ ﺻﻔﺎ‪‬ﺎ ﻭﺧﻮﺍﺻﻬﺎ ﻣﻄﺎﺑﻘﺔ ﻟﻠﺼﻔﺎﺕ ﻭﺍﳋﻮﺍﺹ ﺍﻟﱵ ﺗﻨ‪‬ﺄﻭﺍ ‪‬ﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‬
                                                                       ‫ﺍﻟﻜﻮﱐ ..‬
                               ‫ﺭ‬       ‫ﻞ ﺭ‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺘﻌﻘﻴﺪ ﰲ ﺗﺮﻛﻴﺐ ﻛ ﱢ ﺫ ‪‬ﺓ ﻣﻦ ﺫ ‪‬ﺍﺕ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻌﺪﻳﺪﺓ ، ﻓﺈ‪‬ﺎ ﲨﻴﻌﺎﹰ‬
                                                                           ‫ﻮ‬
‫ﺗﺘﻜ ‪‬ﻥ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﻧﻔﺴﻬﺎ ﻣﻦ ﺍﳉﺰﻳﺌﺎﺕ ﺍﻟﻜﻬﺮﺑﺎﺋﻴﺔ ) ﺑﺮﻭﺗﻮﻧﺎﺕ - ﻧﻴﻮﺗﺮﻭﻧﺎﺕ –‬
                                    ‫ﻥ‬
‫ﺍﻟﻜﺘﺮﻭﻧﺎﺕ ( .. ﻭﻗﺪ ﻛﺸﻒ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺃ ﱠ ﺍﻟﱪﻭﺗﻮﻧﺎﺕ ﻭﺍﻟﻨﻴﻮﺗﺮﻭﻧﺎﺕ ﻣﺮﻛﺒﺔ ﻣﻦ‬
                                        ‫ﻥ‬
‫ﺃﺟﺴﺎﻡ ﺃﻭﻟﻴﺔ ﺗﻌﺮﻑ ﺑﺎﺳﻢ ﺍﻟﻜﻮﺍﺭﻛﺎﺕ ، ﻭﺃ ﱠ ﺍﻻﻟﻜﺘﺮﻭﻧﺎﺕ ﻋﺒﺎﺭﺓ ﻋﻦ ﺟﺴﻴﻤﺎﺕ ﺃﺳﺎﺳﻴﺔ‬
                                   ‫ﺗﻨﺘﻤﻲ ﺇﱃ ﻓﺼﻴﻠﺔ ﺃﺧﺮﻯ ﺗﻌﺮﻑ ﺑﺎﺳﻢ ﺍﻟﻠﻴﺒﻮﺗﻮﻧﺎﺕ ..‬
                ‫ﻮ‬                                   ‫ﻳﻴ‬       ‫ﻥ ﻮ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺗﻄ ‪‬ﺭ ﺍﻟﻌﻠﻢ ‪‬ﺒ‪‬ﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﲢﻴﻂ ﲟﺎﻫﻴﺔ ﺍﳌﺎﺩﺓ ﻭﻣﻜ ‪‬ﻧﺎ‪‬ﺎ ، ﻭﺃﻧﻪ ﻛﻠﻤﺎ‬
                ‫ﻮ‬          ‫ﻥ‬                      ‫ﻮ‬
‫ﺍﻋﺘﻘﺪ ﺍﻟﺒﺸﺮ ﺃ‪‬ﻢ ﺃﺣﺎﻃﻮﺍ ﻋﻠﻤﺎﹰ ﲟﻜ ‪‬ﻧﺎﺕ ﺍﳌﺎﺩﺓ ، ﻣﻌﺘﻘﺪﻳﻦ ﺃ ﱠ ﻫﺬﻩ ﺍﳌﻜ ‪‬ﻧﺎﺕ ﻫﻲ ﺍﻟﻠﺒﻨﺎﺕ‬
    ‫ﻮ‬         ‫ﻥ‬                                      ‫ﻠ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﻟﺒﻨﺎﺀ ﺟﺴﻢ ﺍﳌﺎﺩﺓ ، ﻛﱠﻤﺎ ﺍﻋﺘﻘﺪﻭﺍ ﺫﻟﻚ ، ﻳﻜﺸﻒ ﳍﻢ ﺍﻟﻌﻠﻢ ﺃ ﱠ ﻫﺬﻩ ﺍﳌﻜ ‪‬ﻧﺎﺕ‬
‫ﰒ‬                                        ‫ﻮ‬          ‫ﻮ‬
‫ﻟﻴﺴﺖ ﻛﺬﻟﻚ ، ﻭﺃ‪‬ﺎ ﺗﺘﻜ ‪‬ﻥ ﻣﻦ ﻣﻜ ‪‬ﻧﺎﺕ ﺃﺧﺮﻯ ﻳﻌﺘﻘﺪﻭﻥ ﺃ‪‬ﺎ ﻫﻲ ﺍﻷﺳﺎﺳﻴﺔ ، ﻭﻣﻦ ﱠ‬
                  ‫ﻮ‬        ‫ﻮ‬                             ‫ﻥ‬
‫ﻳﻜﺸﻒ ﳍﻢ ﺍﻟﻌﻠﻢ ﺃ ﱠ ﻫﺬﻩ ﺍﻷﺧﲑﺓ ﻫﻲ ﺍﻷﺧﺮﻯ ﻣﻜ ‪‬ﻧﺔ ﻣﻦ ﻣﻜ ‪‬ﻧﺎﺕ ﺃﺻﻐﺮ ، ﻭﻫﻜﺬﺍ‬
‫..... ﻓﺎﻹﲝﺎﺭ ﰲ ﺇﺩﺭﺍﻙ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻤﺎﺩﺓ ، ﻟﻴﺲ ﺃﺳﻬﻞ ﻣﻦ ﺍﻹﲝﺎﺭ ﰲ ﺇﺩﺭﺍﻙ ﺣﺪﻭﺩ‬
                                                                  ‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
                                              ‫ﺩ‬        ‫ﻥ ﻮ‬
‫ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃ ﱠ ﻣﻜ ‪‬ﻧﺎﺕ ﺍﳌﺎ ‪‬ﺓ ﻟﻴﺴﺖ ﺟﺎﻣﺪﺓ ، ﻭﺇﳕﺎ ﺗﺴﺒﺢ ﰲ ﻋﺎﱂ ﻣﻦ ﺍﳊﺮﻛﺔ ﻭﺍﳊﻴﺎﺓ‬
                  ‫ﻥ‬                           ‫ﻮ‬          ‫ﺮ‬             ‫ﻥ‬
‫، ﻭﺃ ﱠ ﻫﻨﺎﻙ ﻃﺎﻗﺔ ﲢ ‪‬ﻙ ﻫﺬﻩ ﺍﳌﻜ ‪‬ﻧﺎﺕ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ .. ﺑﻞ ﺇ ﱠ ﻫﺬﻩ ﺍﳌﻜﻮﻧﺎﺕ ﻫﻲ‬
‫ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻄﺎﻗﺔ ، ﻭﻗﺪ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﲢﻮﻳﻞ ﺍﳌﺎﺩﺓ ﺇﱃ ﻃﺎﻗﺔ .. ﻭﻣﺎ ﺍﻟﻄﺎﻗﺔ‬
                                                                   ‫ﻳ ﻻ‬
                                                   ‫ﺍﻟﻨﻮﻭ‪‬ﺔ ﺇ ﹼ ﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ ..‬
 ‫٥٣‬            ‫‪‬‬                 ‫‪‬‬
            ‫‪    ‬‬       ‫‪‬‬
                                                                         ‫‪ ‬‬
       ‫ﺗﺪ‬                                                             ‫ﺗﺪ‬
‫ﻟﺬﻟﻚ ‪‬ﻌ ‪ ‬ﺍﳌﺎﺩﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﻃﺎﻗﺔ ﺟﺎﻣﺪﺓ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭ‪‬ﻌ ‪ ‬ﺍﻟﻄﺎﻗﺔ‬
                                                                    ‫ﺮ‬
                                         ‫ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺎﺩﺓ ﻣﺘﺤ ‪‬ﺭﺓ ﻣﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ..‬
                  ‫ﻮ‬                    ‫ﻫﻳ‬
‫ﺇﺫﻥ ﻫﻨﺎﻙ ﻗﺪﺭﺓ ﰲ ﺍﳌﺎﺩﺓ ، ﺗﻌﻄﻴﻬﺎ ‪‬ﻮ‪‬ﺘﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﲢﺮﻳﻚ ﻣﻘ ‪‬ﻣﺎﺕ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ،‬
              ‫ﻭﺑﺎﻟﺘﺎﱄ ﺍﺣﺘﻼﳍﺎ ﺣﻴﺰﺍﹰ ﻣﻦ ﺍﳌﻜﺎﻥ ، ﻭﺍﻧﺼﻴﺎﻋﻬﺎ ﻻﻧﺴﻴﺎﺏ ﻗﺎﻧﻮﻥ ﺍﻟﺰﻣﺎﻥ ..‬
                        ‫ﻫ‬
‫ﻭﻟﻮ ﺗﻼﺷﺖ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻮﺩﻋﺔ ﰲ ﺍﳌﺎﺩﺓ ، ﻭﺍﻟﱵ ﺗﻌﻄﻴﻬﺎ ‪‬ﻮﻳﺘﻬﺎ ﻭﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ‬
‫ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺑﺎﻟﺘﺎﱄ ﲨﻴﻊ ﺻﻔﺎ‪‬ﺎ ﻭﺧﻮﺍﺻﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ .. ﻟﻮ ﺗﻼﺷﺖ ﻫﺬﻩ‬
        ‫ﺍﻟﻘﺪﺭﺓ ﳋﺮﺟﺖ ﺍﳌﺎﺩﺓ ﻣﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺑﺎﻟﺘﺎﱄ ﻻﻧﺘﻬﺖ ﺇﱃ ﺍﻟﺰﻭﺍﻝ ..‬
‫ﻭﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻮﺩﻋﺔ ﰲ ﺍﳌﺎﺩﺓ ، ﻟﻴﺴﺖ ﻣﻦ ﺫﺍﺕ ﺍﳌﺎﺩﺓ ، ﻓﻠﻮ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﳌﺎ‬
‫ﺃﺻﺒﺤﺖ ﺍﳌﺎﺩﺓ ﳏﺘﺎﺟﺔ ﺇﻟﻴﻬﺎ ﺣﱴ ﺗﺒﻘﻰ ﻣﻮﺟﻮﺩﺓ ﰲ ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻓﻬﻲ ﻣﻮﺩﻋﺔ ﻓﻴﻬﺎ‬
                                                            ‫ﻣ‬
‫.. ﻟﺬﻟﻚ ﺇﺫﺍ ﺳﺤﺐ ‪‬ﻮﺩ‪‬ﻉ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﻗﺪﺭﺗﻪ ﻣﻦ ﺍﳌﺎﺩﺓ ، ﻟﺰﺍﻟﺖ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ، ﻭﺑﺎﻟﺘﺎﱄ‬
                     ‫ﺭ‬                 ‫ﻮ‬
‫ﻟﺰﺍﻟﺖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ، ﻷ‪‬ﺎ ﲨﻴﻌﺎﹰ ﻣﻜ ‪‬ﻧﺔ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻦ ﺫ ‪‬ﺍﺕ ﻣﺎﺩﻳﺔ ﳏﺘﺎﺟﺔ ﰲ ﻛﻞ‬
                                               ‫ﳊﻈﺔ ﻣﻦ ﻭﺟﻮﺩﻫﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ..‬
        ‫ﻞ‬                                                     ‫ﻥﻣ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ‪‬ﻮﺩ‪‬ﻉ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺗﻌﻄﻲ ﺍﳌﺎﺩﺓ ﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻛ ﱢ ﳊﻈﺔ ،‬
                            ‫ﻞ‬
‫ﳝﺴﻚ ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ) ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ( ﰲ ﻛ ﱢ ﳊﻈﺔ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ، ﻋﻦ ﻃﺮﻳﻖ‬
         ‫ﻞ‬                            ‫ﻥ‬
‫ﺇﻋﻄﺎﺋﻬﺎ ﺣﻴﺜﻴﺎﺕ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ ﱠ ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﳏﺘﺎﺟﺔ ﰲ ﻛ ﱢ ﳊﻈﺔ ﻣﻦ‬
‫ﻭﺟﻮﺩﻫﺎ ﺇﱃ ﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، ﺍﻟﺬﻱ ﻳﺒﻘﻴﻬﺎ ﰲ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ،‬
                                         ‫ﺰ ﻞ‬           ‫ﺪ‬
‫ﻭﻧﺮﻯ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺃﺣ ‪ ‬ﻏﲑﻩ ﻋ ‪ ‬ﻭﺟ ﱠ ﻳﻌﻴﺪ ﻣﺎﺩﺓ ﺍﻟﻜﻮﻥ ﺇﱃ ﺳﺎﺣﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻜﺎﱐ‬
              ‫ﻭﺍﻟﺰﻣﺎﱐ ، ﺇﻥﹾ ﺳﺤﺐ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ..‬
 ‫) * )‪7‰tnr& ô`ÏB $yJßgs3|¡øBr& ÷bÎ) !$tGs9#y— ûÈõs9ur 4 Ÿwrâ“s? br& uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•Å¡ôJム©!$# ¨bÎ‬‬

                                         ‫‪ ] ( #Y‘qàÿxî $¸JŠÎ=ym tb%x. ¼çm¯RÎ) 4 ÿ¾Ínω÷èt/ .`ÏiB‬ﻓﺎﻃﺮ : ١٤ [‬
 ‫٦٣‬          ‫‪‬‬                 ‫‪‬‬
          ‫‪    ‬‬     ‫‪‬‬
                                                                    ‫‪ ‬‬
                                                    ‫ﻥ‬
‫ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃ ﱠ ﺇﻣﺴﺎﻙ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎﺩﺓ ﺍﻟﻜﻮﻥ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ، ﺃﺗﻰ ﺑﺼﻴﻐﺔ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ) ‪ ، ( Û•Å¡ôJãƒ‬ﻟﺬﻟﻚ ﻓﺎﳌﺨﻠﻮﻗﺎﺕ ‪‬ﺪﺍﻧﺔ ﺑﻮﺟﻮﺩﻫﺎ ﰲ ﻛ ﱢ ﳊﻈﺔ ﻟﻠﺨﺎﻟﻖ‬
           ‫ﻞ‬                 ‫ﻣ‬
                                                           ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..‬
       ‫ﺗ‬
‫ﻭﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩ ﺍﳌﺎﺩﺓ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺍﻟﱵ ‪‬ﻘﻴﻢ ﻫﺬﻩ‬
‫ﻞ‬
‫ﺍﳌﺎﺩﺓ ﰲ ﻋﺎﱂ ﻭﺟﻮﺩﻫﺎ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ، ﻫﻲ ﲝﺎﺟﺔ ﺃﻳﻀﺎﹰ ) ﺑﺎﻹﺿﺎﻓﺔ ﳋﻠﻘﻬﺎ ( ﰲ ﻛ ﱢ‬
‫ﳊﻈﺔ ﺇﱃ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ، ﺣﱴ ﺗﻘﻮﻡ ﺍﳌﺎﺩﺓ ﰲ ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻓﺈﻳﺪﺍﻉ ﺣﻴﺜﻴﺎﺕ‬
                             ‫ﻠ‬
‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﳌﺎﺩﺓ ، ﻻ ﻳﻌﲏ ﺃ‪‬ﺎ ﺃﺻﺒﺤﺖ ﺃﺻﻴﻠﺔﹰ ﻭﻣﺴﺘﻘﱠﺔﹰ ﰲ ﻭﺟﻮﺩﻫﺎ ﻋﻦ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ..‬
             ‫ﻞ‬                                            ‫ﺗ‬              ‫ﻥ‬
‫ﺇ ﱠ ﻫﺬﻩ ﺍﳊﻴﺜﻴﺎﺕ ‪‬ﺨﺮﹺﺝ ﺍﳌﺎﺩﺓ ﺇﱃ ﺳﺎﺣﺔ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ﰲ ﻛ ﱢ ﳊﻈﺔ ﺑﺄﻣﺮ ﺍﷲ‬
                                                            ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..‬
                 ‫) ‪ ] ( 4 ¾ÍnÌ•øBr'Î/ ÞÚö‘F{$#ur âä!$yJ¡¡9$# tPqà)s? br& ÿ¾ÏmÏG»tƒ#uä ô`ÏBur‬ﺍﻟﺮﻭﻡ : ٥٢ [‬
       ‫ﺹ ﺩ‬             ‫ﻣ‬                                    ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻌﻠﻮﻡ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﻄﻴﻨﺎ ﻧﻈﺮﻳﺎﺕ‪ ‬ﻫﺎ ‪‬ﺔﹰ ﻋﻦ ﺧﻮﺍ ‪ ‬ﻣﻮﺍ ‪ ‬ﺍﻟﻜﻮﻥ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻭﺻﻔﺎ‪‬ﺎ ﻭﺗﻔﺎﻋﻼ‪‬ﺎ ، ﻭﺫﻟﻚ ﻋﱪ ﺇﺧﻀﺎﻉ ﻫﺬﻩ ﺍﳌﻮﺍﺩ ﻟﻠﺘﺠﺮﺑﺔ‬
       ‫ﺑ‬       ‫ﻴ‬                           ‫ﻴ‬
‫ﻭﺍﳌﺸﺎﻫﺪﺓ ، ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺒ‪‬ﻦ ﻟﻨﺎ ﻣﺼﺪﺭ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﻭﻣﺎﻫ‪‬ﺘﻬﺎ ﺍﻟﱵ ‪‬ﲏ ﻣﻨﻬﺎ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﻛﻴﻒ ﻧﺸﺄﺕ ﺗﻠﻚ ﺍﻟﺪﻗﺎﺋﻖ ﺍﻟﺼﻐﲑﺓ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺻﻐﺮﻫﺎ ، ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ‬
                                         ‫ﻴ‬            ‫ﻮ‬
‫ﺟﻮﻫﺮ ﺁﺧﺮ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻟﱵ ﺗﻜ ‪‬ﻥ ﺍﳌﺎﺩﺓ ﻭﻣﺎﻫ‪‬ﺘﻬﺎ ، ﻭﺍﻹﺣﺎﻃﺔ ﺍﻟﺘﺎﻣﺔ ﺑﺎﻟﻄﺎﻗﺔ ﺍﻟﱵ ﺗﺮﺑﻂ ﻫﺬﻩ‬
                                                           ‫ﺍﻟﻠﺒﻨﺎﺕ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ..‬
‫* ‪x‹Ï‚-GãB àMZä. $tBur öNÍkŦàÿRr& t,ù=yz Ÿwur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,ù=yz öNåk–E‰uhô©r& !$¨B‬‬    ‫)‬
                                                            ‫#$9‪ ] ( #Y‰àÒtã tû,Íj#ÅÒßJø‬ﺍﻟﻜﻬﻒ : ١٥ [‬
           ‫ﻥ‬                        ‫ﺔ‬               ‫ﺔ‬       ‫ﻥ ﺩ‬                ‫ﻳ‬
‫ﻭ‪‬ﺜﺒﺖ ﺍﻟﻌﻠﻢ ﺃ ﱠ ﺍﳌﺎ ‪‬ﺓ ﺣﺎﺩﺛ ﹲ ، ﺃﻱ ﺃ‪‬ﺎ ﳐﻠﻮﻗ ﹲ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﻋﺪﻣﺎﹰ ، ﻭﺃ ﱠ ﻫﻨﺎﻙ ﺯﻣﻨﺎﹰ‬
      ‫ﻴ‬         ‫ﻥ ﺹ‬                                      ‫ﺃ‬
 ‫ﻗﺪ ﻣ ‪ ‬ﻋﻠﻰ ﺧﻠﻘﻬﺎ .. ﻟﻘﺪ ﹸﺧﻀﻌﺖ ﺍﳌﺎﺩﺓ ﻟﻠﺘﺠﺎﺭﺏ ، ﻭﺛﺒﺖ ﺃ ﱠ ﺧﻮﺍ ‪ ‬ﺍﳌﺎﺩﺓ ﺗﺘﻐ‪‬ﺮ ﻣﻊ‬   ‫ﺮ‬
                    ‫ﺮ‬
‫ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ ، ﻟﺬﻟﻚ ﺫﻫﺐ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ ﺣﺴﺎﺏ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻣ ‪ ‬ﻋﻠﻰ ﺧﻠﻖ ﺍﳌﺎﺩﺓ ، ﻭﳓﻦ‬
 ‫٧٣‬           ‫‪‬‬                 ‫‪‬‬
           ‫‪    ‬‬        ‫‪‬‬
                                                                         ‫‪ ‬‬
‫ﻫﻨﺎ ﻟﺴﻨﺎ ﺑﺼﺪﺩ ﺗﻘﻴﻴﻢ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﻟﻠﺰﻣﻦ ﻭﺩﺭﺍﺳﺘﻪ ، ﻭﻣﺪﻯ ﺍﻗﺘﺮﺍﺑﻪ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ، ﻭﻣﺪﻯ‬
                          ‫ﻧ‬                                       ‫ﺘ‬
‫ﺳﻼﻣﺔ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﱵ ﺍﺳ‪‬ﻨﹺﺪ ﻋﻠﻴﻬﺎ ﰲ ﲢﺪﻳﺪ ﻫﺬﺍ ﺍﻟﺰﻣﻦ .. ﺇ‪‬ﻨﺎ ﺑﺼﺪﺩ ﺟﻮﻫﺮ ﻣﺴﺄﻟﺔ ﺍﳋﻠﻖ‬
                                             ‫ﺮ‬                 ‫ﻥ‬
‫ﺍﻟﱵ ﺃﺛﺒﺖ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻄﻖ ﺃ ﱠ ﺯﻣﻨﺎﹰ ﻗﺪ ﻣ ‪ ‬ﻋﻠﻰ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﳐﻠﻮﻗﺎﹰ ..‬
                                                     ‫ﲑ‬
         ‫ﻭﻗﺪ ﺍﺳﺘﻨﺘﺞ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻛﺜ ‪ ‬ﻣﻦ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ ، ﻗﺒﻞ ﺃﻥ ﺗﺜﺒﺘﻬﺎ ﲡﺎﺭﺏ ﺍﻟﻌﻠﻢ ..‬
‫ﻟﻘﺪ ﺍﺭﺗﻜﺰﺕ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﳊﺎﺩﻳﺔ ﺍﻟﱵ ﻳﻨﻔﻲ ﺃﺻﺤﺎ‪‬ﺎ ﻭﺟﻮﺩ ﻣﺎ ﻭﺭﺍﺀ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ‬
                                                  ‫ﻭﺍﻟﺰﻣﺎﻥ ، ﻋﻠﻰ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ :‬
‫١ – ﺍﻟﺴﻜﻮﻥ ﺷﻜ ﹲ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳊﺮﻛﺔ ، ﻟﺬﻟﻚ ﺗﺮﻯ ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﳊﺎﺩﻳﺔ ﻋﺪﻡ‬
                                                  ‫ﻞ‬
                                    ‫ﺿﺮﻭﺭﺓ ﻣﻌﺮﻓﺔ ﺃﻳﻬﻤﺎ ﺃﺳﺒﻖ ﺍﳊﺮﻛﺔ ﺃﻡ ﺍﻟﺴﻜﻮﻥ ..‬
‫٢ – ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻣﺸﺘﺮﻛﺎﻥ ﺑﺎﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﻭﺍﻟﻼﳏﺪﻭﺩﻳﺔ ﻭﺍﻟﻼ‪‬ﺎﺋﻴﺔ ، ﻭﺑﺎﻟﺘﺎﱄ‬
                                                                            ‫ﻳ‬
                                                                  ‫ﺳﺮﻣﺪ‪‬ﺔ ﺍﳌﺎﺩﺓ ..‬
      ‫٣ – ﺗﺴﲑ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﺑﺎﲡﺎﻩ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺎﺿﻲ ﺇﱃ ﺍﳊﺎﺿﺮ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ..‬
‫ﻫﺬﻩ ﻫﻲ ﺃﻫﻢ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﱵ ﺑﻨﻮﺍ ﻋﻠﻴﻬﺎ ﻓﻠﺴﻔﺘﻬﻢ ﺍﻹﳊﺎﺩﻳﺔ .. ﻭﻟﻠﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ‬
                                                                       ‫ﻴ‬
                       ‫ﻧﻈﺮﺓ ﻋﻠﻤ‪‬ﺔ ﻋﻘﻠﻴﺔ ﻟﻨﺮﻯ ﻣﻮﻗﻊ ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻄﻖ ..‬
‫ﺇ ﱠ ﺍﳌﻘﺪﻣﺔ ﺍﻷﻭﱃ ) ﺍﻟﺴﻜﻮﻥ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳊﺮﻛﺔ ( ﺗﻌﲏ ﻣﻦ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﻌﻠﻤﻴﺔ‬    ‫ﻥ‬
                       ‫ﻥ‬
‫) ﺇﺫﺍ ﺳﺤﺒﺖ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﻋﻠﻰ ﺣﺮﻛﺔ ﻟﺒﻨﺎﺕ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ( ﺃ ﱠ ﺍﻟﻌﺪﻡ‪ ‬ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ‬
                       ‫ﺮ‬                                 ‫ﻥ‬
‫ﺍﻟﻮﺟﻮﺩ .. ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﺃ ﱠ ﺳﺤﺐ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻮﺩﻋﺔ ﺑﺎﳌﺎﺩﺓ ﺍﻟﱵ ﲢ ‪‬ﻙ ﻟﺒﻨﺎ‪‬ﺎ ﺍﻷﻭﱃ ، ﻭﺳﻜﻮﻥ‬
                     ‫ﻫﺬﻩ ﺍﳊﺮﻛﺔ ، ﻳﻌﲏ ﺧﺮﻭﺝ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                   ‫ﺳ‬
‫ﻟﺬﻟﻚ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺴﻜﻮﻥ ﺷﻜﻼﹰ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳊﺮﻛﺔ ، ﺇﺫﺍ ‪‬ﺤﺒﺖ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﻋﻠﻰ‬
          ‫ﻻ‬
‫ﺣﺮﻛﺔ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻤﺎﺩﺓ ﻭﺳﻜﻮ‪‬ﺎ ؟!!! .. ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇ ﹼ ﺇﺫﺍ ﻛﻔﺮﻧﺎ‬
                                         ‫ﺃ‬                 ‫ﺃ‬
       ‫ﺑﺎﳊﻘﺎﺋﻖ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﹸﺛﺒﺘﺖ ﺑﺎﻟﺘﺠﺎﺭﺏ ، ﻭﹸﺩﺧﻠﺖ ﺇﻃﺎﺭ ﺍﻻﺳﺘﺜﻤﺎﺭ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻲ ..‬
                          ‫ﻳ‬                      ‫ﻥ‬              ‫ﺏ‬
‫ﻭﺭ ‪ ‬ﻗﺎﺋﻞ ﻳﻘﻮﻝ : ﺇ ﱠ ﻣﺴﺄﻟﺔ ﺍﻟﺴﻜﻮﻥ ﻭﺍﳊﺮﻛﺔ ﻻ ‪‬ﻘﺼﺪ ‪‬ﺎ ﺣﺮﻛﺔ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﻭﱃ‬
      ‫ﺃ‬                                             ‫ﻳ‬
‫ﻟﻠﻤﺎﺩﺓ ﻭﺳﻜﻮ‪‬ﺎ ، ﺇﳕﺎ ‪‬ﻘﺼﺪ ‪‬ﺎ ﻧﺴﺒﻴﺔ ﺣﺮﻛﺔ ﺍﳉﺴﻢ ﻭﺳﻜﻮﻧﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻷﺟﺴﺎﻡ ﹸﺧﺮﻯ ..‬
 ‫٨٣‬            ‫‪‬‬                 ‫‪‬‬
            ‫‪    ‬‬       ‫‪‬‬
                                                                         ‫‪ ‬‬
‫ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ، ﻓﻬﺬﻩ ﺍﳌﻘﺪﻣﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﻨﺘﻴﺠﺔ ﺍﻹﳊﺎﺩﻳﺔ ﺍﻟﱵ ﻳﻄﺮﺣﻮ‪‬ﺎ ،‬
                                     ‫ﺮ‬                              ‫ﻥ‬
         ‫ﻓﻤﺎ ﻳﻄﺮﺣﻮﻧﻪ ﻫﻮ ﺃ ﱠ ﺍﳌﺎﺩﺓ ﻣﻮﺟﻮﺩﺓ ﺳﻮﺍﺀ ﻗﺒﻞ ﲢ ‪‬ﻙ ﻟﺒﻨﺎ‪‬ﺎ ﺍﻷﻭﱃ ﺃﻡ ﺑﻌﺪ ﺫﻟﻚ ..‬
              ‫ﺮ‬             ‫ﻥ‬
‫ﻟﻘﺪ ﺍﺿﻄﺮﻭﺍ ﺇﱃ ﻭﺿﻊ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ، ﻷ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺃ ﱠ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﲢ ‪‬ﻙ ﺃﺟﺰﺍﺀ ﺍﳌﺎﺩﺓ‬
‫ﻭﺗﻌﻄﻴﻬﺎ ﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩﻫﺎ ﻫﻲ ﺣﺎﺩﺛﺔ ، ﻟﺬﻟﻚ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻄﻤﺴﻮﺍ ﺣﻘﻴﻘﺔﹰ ﻣﻔﺎﺩﻫﺎ ﺃﻧﻪ ﻗﺒﻞ‬
                                                          ‫ﺮ‬
‫ﻭﻻﺩﺓ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﲢ ‪‬ﻙ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻤﺎﺩﺓ ، ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﻣﺎﺩﺓ ﺃﺻﻼﹰ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ‬
                                                ‫ﻮ‬        ‫ﻥ‬
‫ﺍﳌﺎﺩﺓ ﺣﺎﺩﺛﺔ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ ﱠ ﻫﻨﺎﻙ ﻗ ‪‬ﺓ ﺃﺣﺪﺛﺘﻬﺎ ، ﻭﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺗﻨﺎﰲ ﻓﻠﺴﻔﺘﻬﻢ ﺍﻹﳊﺎﺩﻳﺔ ..‬
‫ﻟﺬﻟﻚ ﻭﺿﻌﻮﺍ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺑﻐﻴﺔ ﺍﻟﺘﻀﻠﻴﻞ ﻭﻗﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‬
                                                                                ‫..‬
       ‫ﻳ‬
‫ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ، ﻭﻫﻲ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﻋﺪﻡ ﳏﺪﻭﺩ‪‬ﺘﻬﻤﺎ ،‬
‫ﻟﺮﺃﻳﻨﺎﻫﺎ ) ﺿﻤﻦ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺠﺮﺑﺔ ( ﻣﻘﺪﻣﺔ ﺳﺎﻗﻄﺔ ﻋﻠﻤﻴﺎﹰ .. ﻓﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺃﺛﺒﺖ‬
                ‫ﻟ‬                         ‫ﻴ‬        ‫ﺪ‬
‫ﺍﻟﻌﻠﻢ ﻭﻣﻦ ﻗﺒﻠﻪ ﺍﳌﻨﻄﻖ ﺃ‪‬ﻤﺎ ﳏ ‪‬ﺩﺍﻥ ﻭ‪‬ﺎﺋ‪‬ﺎﻥ ، ﻭﳍﻤﺎ ﺣﺪﻭﺩﳘﺎ ، ﻭﻳﺘﻮﹼﺪﺍﻥ ﺗﺒﻌﺎﹰ ﻟﻠﻤﺎﺩﺓ‬
                                                                    ‫ﻭﺣﺮﻛﺘﻬﺎ ..‬
‫ﻟﻘﺪ ﺍﺿﻄﺮﻭﺍ ﺇﱃ ﻭﺿﻊ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ، ﻷﻥ ﳏﺪﻭﺩﻳﺔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻣﺮﺗﺒﻄﺔ ﲝﺪﻭﺙ‬
                                                           ‫ﺧ‬
             ‫ﺍﳌﺎﺩﺓ ، ﻓﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪‬ﻠﻘﺎ ﻣﻊ ﺍﳌﺎﺩﺓ ، ﻭﻫﺬﺍ ﻣﺎ ﻳﻨﺎﰲ ﻓﻠﺴﻔﺘﻬﻢ ﺍﻹﳊﺎﺩﻳﺔ ..‬
‫ﺃ ‪‬ﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﺍﻧﺴﻴﺎﺏ ﺍﻷﺣﺪﺍﺙ ﺑﺎﲡﺎﻩ‪ ‬ﻭﺍﺣﺪ ، ﻓﻬﻲ ﻣﺴﺄﻟﺔ ﲢﻜﻤﻨﺎ ﳓﻦ ﰲ‬     ‫ﻣ‬
‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ ، ﻷﻧﻨﺎ ﻣﻨﺼﺎﻋﻮﻥ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ‬
                                                                ‫ﻥ‬
‫ﻓﻘﺪ ﺃﺛﺒﺖ ﺍﻟﻌﻠﻢ ﺃ ﱠ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ) ﻭﺳﺮﻋﺘﻪ ( ﺗﺎﺑﻊ ﳊﺮﻛﺔ ﺍﳌﺎﺩﺓ ، ﺃﻱ ﺃﻧﻪ ﳝﻜﻦ ﻧﻈﺮﻳﺎﹰ )‬
 ‫ﻴ‬                ‫ﺪ‬
‫ﺇﺫﺍ ﺗﻮﺍﻓﺮﺕ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻨﺎﺳﺒﺔ ( ﺗﻐﻴﲑ ﻫﺬﺍ ﺍﻻﻧﺴﻴﺎﺏ ﺍﻟﺬﻱ ﺍﻋﺘﱪﻭﻩ ﻣﻘ ‪‬ﻣﺔﹰ ﻣﻄﻠﻘﺔﹰ ﻻ ﺗﺘﻐ‪‬ﺮ‬
                                                                                ‫..‬
                    ‫ﻻ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺟﻮﺩ ) ﺣﺴﺐ ﻣﺎ ﺗﻄﺮﺣﻪ ﻓﻠﺴﻔﺘﻬﻢ ( ﻻ ﻳﻜﻮﻥ ﺇ ﹼ ﰲ ﺇﻃﺎﺭ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ‬
                                                      ‫ﻭﺍﻟﺰﻣﺎﻥ ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ :‬
‫٩٣‬                ‫‪‬‬                ‫‪‬‬
               ‫‪    ‬‬                                   ‫‪‬‬
                                                                                                        ‫‪ ‬‬
‫١ – ﺃ ﹼ ﳝﻮﺕ ﺍﻹﻧﺴﺎﻥ ، ﻷﻧﻪ ﺃﺛﻨﺎﺀ ﻣﻮﺗﻪ ﻻ ﻳﻔﻘﺪ ﺷﻴﺌﺎﹰ ﻣﺎﺩﻳﺎﹰ ﳏﺴﻮﺳﺎﹰ ﻣﻦ ﺍﳌﻤﻜﻦ‬
                                                                ‫ﻻ‬
                                                                           ‫ﻳ‬
                        ‫ﺩﺭﺍﺳﺘﻪ ﻣﺎﺩ‪‬ﺎﹰ ، ﻭﺇﺟﺮﺍﺀ ﺍﻟﺘﺠﺎﺭﺏ ﻋﻠﻴﻪ ، ﻛﺎﻷﺟﺴﺎﻡ ﺍﳌﺎﺩﻳﺔ ﺍﶈﺴﻮﺳﺔ ..‬
‫٢ – ﺃﻭ ﺃﻥ ﻧﺮﻯ ﻭﳓ ‪ ‬ﳓﻦ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻫﺬﺍ ﺍﻟﺸﻲﺀ ) ﺣﺴﺐ‬
                                                ‫ﺲ‬
                                                                         ‫ﻮ‬
                ‫ﺗﺼ ‪‬ﺭ ﻓﻠﺴﻔﺘﻬﻢ ﺍﻹﳊﺎﺩﻳﺔ ( ﺍﻟﺬﻱ ﻓﻘﺪﻩ ﺍﳉﺴﻢ ﻋﻨﺪﻣﺎ ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ..‬
‫ﺀ‬                               ‫ﻳ ﻥ‬
‫ﻋﻨﺪﻣﺎ ﻳﱪﻫﻦ ﺃﺗﺒﺎﻉ ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﳊﺎﺩ‪‬ﺔ ، ﺃ ﱠ ﻣﺎ ﻓﻘﺪﻩ ﺍﻹﻧﺴﺎﻥ ﰲ ﻣﻮﺗﻪ ، ﻫﻮ ﺷﻲ ٌ‬
                                                                        ‫ﻱ‬
‫ﻣﺎﺩ ‪ ‬ﳝﻜﻦ ﺩﺭﺍﺳﺘﻪ ، ﻭﺇﺧﻀﺎﻋﻪ ﻟﻠﺘﺠﺮﺑﺔ ، ﻭﺍﻟﺘﺄﺛﲑ ﻋﻠﻴﻪ ، ﻋﻨﺪ ﺫﻟﻚ ﻓﻘﻂ ﳝﻜﻦ ﻟﻠﻌﺎﻗﻠﲔ‬
         ‫ﻻ‬
‫ﺍﳍﺒﻮﻁ ﺇﱃ ﻣﺴﺘﻮﻯ ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ، ﻭﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ‪‬ﺎ ، ﻭﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻻ ﻭﺟﻮﺩ ﺇ ﹼ ﰲ ﺇﻃﺎﺭ‬
                                                         ‫ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                                                      ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃ ﱠ ﺑﻌﺾ ﺍﻟﻔﻠﺴﻔﺎﺕ ﻳﻀﻊ ﺃﺻﺤﺎ‪‬ﺎ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﻳﺮﻳﺪﻭ‪‬ﺎ ، ﰒ‬
  ‫ﻴ‬                                ‫ﻤ‬
‫ﻳﺒﺪﺅﻭﻥ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﻣﻘﺪﻣﺎﺕ ﳍﺎ ، ﻏﲑ ﻣﻬﺘ ‪‬ﲔ ﲝﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺛﺒﻮ‪‬ﺎ ﻋﻠﻤ‪‬ﺎﹰ‬
                                                      ‫ﺮ‬
‫ﻭﻣﻨﻄﻘ‪‬ﺎﹰ .. ﻭﻧﺮﻯ ﺃ‪‬ﻢ ﻳﻘ ‪‬ﻭﻥ ﻧﺘﺎﺋﺞ ﻟﻴﺴﻮﺍ ﻋﺎﺟﺰﻳﻦ ﻋﻦ ﺇﺛﺒﺎﺕ ﻣﻘﺪﻣﺎ‪‬ﺎ ﻓﺤﺴﺐ ، ﺑﻞ‬‫ﻴ‬
                             ‫ﻴ‬        ‫ﻴ‬
                        ‫ﻋﺎﺟﺰﻳﻦ ﻋﻦ ﺇﺛﺒﺎﺕ ﻋﺪﻡ ﺳﻘﻮﻁ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ﻋﻠﻤ‪‬ﺎﹰ ﻭﻣﻨﻄﻘ‪‬ﺎﹰ ..‬
 ‫ﺩ‬
‫ﻭﺑﻌﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺎﺩﺓ ﻣﻦ ﺧﻼﻝ ﻓﻠﺴﻔﺔ ﺍﻟﺒﺸﺮ ﻭﻋﻠﻮﻣﻬﻢ ، ﻟﻨﻌﺪ ﺇﱃ ﻛﻼﻡ ﺧﺎﻟﻖ ﺍﳌﺎ ‪‬ﺓ‬
                               ‫ﻮ‬
              ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻧﻨﻈﺮ ﰲ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺼ ‪‬ﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..‬
       ‫ﻣ‬
‫ﺇ ﱠ ﺧﻠﻖ ﺍﻟﺸﻲﺀ ﻳﻌﲏ ﺍﺑﺘﺪﺍﻋﻪ ﻭﺇﺣﺪﺍﺛﻪ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍﹰ ، ﻓﺎﳌﺨﻠﻮﻕ ﻫﻮ ‪‬ﺤﺪﺙ‬   ‫ﻥ‬
  ‫ﳑ‬                   ‫ﺳ‬                    ‫ﻞ‬
‫، ﺃﻱ ﻟﻪ ﺑﺪﺍﻳﺔ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍﹰ ﻗﺒﻠﻬﺎ ، ﻭﻛ ﹼ ﻣﺎ ﺗﻘﻊ ﻋﻠﻴﻪ ﺣﻮﺍ ‪‬ﻨﺎ ﻭﻣﺎ ﱂ ﺗﻘﻊ ﻋﻠﻴﻪ ‪‬ﻦ‬
                       ‫ﻣ‬         ‫ﻣ‬
                ‫ﻳﻘﺒﻞ ﺍﳋﻀﻮﻉ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻫﻮ ﳐﻠﻮﻕ ﺃﻱ ‪‬ﺒﺘﺪ‪‬ﻉ ﺃﻱ ‪‬ﺤﺪ‪‬ﺙ ..‬
‫/‪¨@ä. t,n=yzur ( ×pt6Ås»|¹ ¼ã&©! `ä3s? óOs9ur Ó$s!ur ¼çms9 ãbqä3tƒ 4’¯Tr& ( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ßìƒÏ‰t‬‬   ‫)‬

                                                    ‫«‪ ] ( ×LìÎ=tæ >äóÓx« Èe@ä3Î/ uqèdur ( &äóÓx‬ﺍﻷﻧﻌﺎﻡ : ١٠١ [‬

‫) &‪9,ù=sƒ¿2 ÏNù'tƒur öNä3ö7Ïdõ‹ãƒ ù't±o„ bÎ) 4 Èd,ptø:$$Î/ uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# šYn=y{ ©!$# žcr& t•s? óOs9r‬‬

                                ‫`‪ ] ( 9“ƒÌ“yèÎ/ «!$# ’n?tã y7Ï9ºsŒ $tBur ÇÊÒÈ 7‰ƒÏ‰y‬ﺇﺑﺮﺍﻫﻴﻢ : ٩١ – ٠٢ [‬
‫٠٤‬                 ‫‪‬‬                ‫‪‬‬
                ‫‪    ‬‬                                       ‫‪‬‬
                                                                                                             ‫‪ ‬‬
                     ‫) #$!‪ ] ( ×@‹Ï.ur &äóÓx« Èe@ä. 4’n?tã uqèdur ( &äóÓx« Èe@à2 ß,Î=»yz ª‬ﺍﻟﺰﻣﺮ : ٢٦ [‬
                                                          ‫ﻥ‬
 ‫ﻭﻣﺴﺄﻟﺔ ﺑﺪﺍﻳﺔ ﺍﳋﻠﻖ ، ﻭﺃ ﱠ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ ﳊﻈﺔ ﺑﺪﺃﺕ ‪‬ﺎ ﻭﺟﻮﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻫﻲ‬
            ‫ﻥ‬                                                                 ‫ﺔﺗﺪ‬
‫ﻣﺴﺄﻟ ﹲ ‪‬ﻌ‪  ‬ﻣﻦ ﻣﻘﺪﻣﺎﺕ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﻣﻦ ﻣﻘﺪﻣﺎﺕ ﺍﻹﳝﺎﻥ ﺃ ﱠ ﻫﻨﺎﻙ ﺧﺎﻟﻘﺎﹰ‬
 ‫ﳍﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ .. ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺣﺎﻭﻝ ﻭﺍﺿﻌﻮ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﳊﺎﺩﻳﺔ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻭﻣﻦ ﺩﺍﺭ‬
                 ‫ﻴ‬        ‫ﻴ‬
 ‫ﰲ ﻓﻠﻜﻬﻢ ، ﻃﻤﺴﻬﺎ ﻭﺍﻋﺘﻨﺎﻕ ﻧﻘﻴﻀﻬﺎ .. ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺜﺒﺘﺔ ﻋﻠﻤ‪‬ﺎﹰ ﻭﻣﻨﻄﻘ‪‬ﺎﹰ ﻳﺪﻋﻮﻧﺎ ﺍﻟﻘﺮﺁﻥ‬
                                                                 ‫ﺘﻤ‬
                                                       ‫ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻟﻨﻈﺮ ﻭﺍﻟ‪‬ﻌ ‪‬ﻖ ﻓﻴﻬﺎ ..‬
‫) &‪ö@è% ÇÊÒÈ ×Ž•Å¡o„ «!$# ’n?tã š•Ï9ºsŒ ¨bÎ) 4 ÿ¼çn߉‹Ïèム¢OèO t,ù=y‚ø9$# ª!$# ä—ωö7ムy#ø‹Ÿ2 (#÷rt•tƒ öNs9urr‬‬

‫™‪©!$# ¨bÎ) 4 not•ÅzFy$# nor'ô±¨Y9$# à×Å´Yムª!$# ¢OèO 4 t,ù=yÜø9$# r&y‰t/ y#ø‹Ÿ2 (#rã•ÝàR$$sù ÇÚö‘F{$# †Îû (#r玕Å‬‬

                                                  ‫‪ ] ( Ö•ƒÏ‰s% &äóÓx« Èe@à2 4’n?tã‬ﺍﻟﻌﻨﻜﺒﻮﺕ : ٩١ – ٠٢ [‬

                   ‫) #$!‪ ] ( šcqãèy_ö•è? Ïmø‹s9Î) §NèO ¼çn߉‹Ïèム§NèO t,ù=yÜø9$# (#äty‰ö7tƒ ª‬ﺍﻟﺮﻭﻡ : ١١ [‬
‫ﻭﻳﻠﻘﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺟﻮﻫﺮ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﻫﻲ ﲤﺎﻳﺰ‬
                              ‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻧﻔﺘﺎﻗﻬﻤﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺘﺎ ﺭﺗﻘﺎﹰ ..‬
‫&‪$oYù=yèy_ur ( $yJßg»oYø)tFxÿsù $Z)ø?u‘ $tFtR%Ÿ2 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ¨br& (#ÿrã•xÿx. tûïÏ%©!$# t•tƒ óOs9urr‬‬   ‫)‬
‫‪öNÎgÎ/ y‰ŠÏJs? br& zÓÅ›ºuru‘ ÇÚö‘F{$# ’Îû $uZù=yèy_ur ÇÌÉÈ tbqãZÏB÷sムŸxsùr& ( @cÓyr >äóÓx« ¨@ä. Ïä!$yJø9$# z`ÏB‬‬

‫‪ô`tã öNèdur ( $Wßqàÿøt¤C $Zÿø)y™ uä!$yJ¡¡9$# $uZù=yèy_ur ÇÌÊÈ tbr߉tGöku‰ öNßg¯=yè©9 Wxç7ß™ %[`$yÚÏù $pkŽÏù $uZù=yèy_ur‬‬

                                                             ‫‪ ] ( tbqàÊÌ•÷èãB $pkÉJ»tƒ#uä‬ﺍﻷﻧﺒﻴﺎﺀ : ٠٣ – ٢٣ [‬
     ‫ﻭﻳﻠﻘﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﺗﺴﺎﻉ ﺍﻟﺴﻤﺎﺀ ) ﺍﻟﱵ ﺑﺪﺃ ﺍﻟﻌﻠﻢ ﺑﺎﻛﺘﺸﺎﻑ‬
    ‫ﺑﻌﺾ ﺟﻮﺍﻧﺒﻬﺎ ( ﺑﺸﻜﻞ ﺗﻈﻬﺮ ﻓﻴﻪ ﻋﻈﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺍﻟﺬﻱ ﺃﺧﱪﻧﺎ ﺑﺬﻟﻚ ﻗﺒﻞ ﺃﺭﺑﻌﺔ‬
                                                                       ‫ﻋﺸﺮ ﻗﺮﻧﺎﹰ‬
                             ‫) ‪ ] ( tbqãèÅ™qßJs9 $¯RÎ)ur 7‰&‹÷ƒr'Î/ $yg»oYø‹t^t/ uä!$uK¡¡9$#ur‬ﺍﻟﺬﺍﺭﻳﺎﺕ : ٧٤ [‬
 ٤١                           
                     
                                                                        
‫ﻢ ، ﻭﺇﱃ ﺧﻠﻖ ﺃﻧﻔﺴﻬﻢ ﻛﺠﺰﺀ ﻣﻦ ﻫﺬﻩ‬ ‫ﻭﺑﻌﺪ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﱃ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﶈﻴﻄﺔ‬
‫ﻞ‬            ‫ﺑﺪ‬                       ‫ﻣ‬
‫ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜ ﱢ‬  ‫ﻞ ﰲ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ .. ﻓﻼ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ، ﻳﺪﻋﻮﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻟﺘﺄ‬
                         ‫ﺧ‬          ‫ﺪ‬
‫ﻢ‬‫ﻘﻮﺍ ﻣﻦ ﻏﲑ ﺷﻲﺀ ، ﺃﻭ ﺃ‬‫ﻠ‬ ‫ﻢ‬‫ﻋﻮ ﺑﺄ‬ ‫ﺫﻟﻚ ﺧﺎﻟﻖ ، ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﻘﻞ ﺑﺸﻲﺀ ﺃﻥ ﻳ‬
‫ﻢ ﻳﻀﻌﻮﺍ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﺧﺰﺍﺋﻦ‬‫ﻢ ﺧﻠﻘﻮﺍ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ، ﺃﻭ ﺃ‬‫ﺧﻠﻘﻮﺍ ﺃﻧﻔﺴﻬﻢ ، ﺃﻭ ﺃ‬
                                                                       ‫ﻮ‬
                                       .. ‫ﺓ ﺍﻟﱵ ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ‬ ‫ﺍﻟﻘ‬
4 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# (#qà)n=yz ÷Pr& ÇÌÎÈ šcqà)Î=»y‚ø9$# ãNèd ÷Pr& >äóÓx« ÎŽö•xî ô`ÏB (#qà)Î=äz ÷Pr& )

ÒO¯=ß™ öNçlm; ÷Pr& ÇÌÐÈ tbrã•ÏÜø‹kÁßJø9$# ãNèd ÷Pr& y7În/u‘ ßûÉî!#t“yz öNèdy‰ZÏã ÷Pr& ÇÌÏÈ tbqãZÏ%qムžw @t/

                    [ ٣٨ – ٣٥ : ‫ ( ] ﺍﻟﻄﻮﺭ‬AûüÎ7•B 9`»sÜù=Ý¡Î0 NßgãèÏJtFó¡ãB ÏNù'u‹ù=sù ( ÏmŠÏù tbqãèÏJtGó¡o„
                       ‫ﺑﺪ‬                ‫ﻥ‬          ‫ﻖ ﻮ‬         ‫ﻳ‬
‫ ﳍﺎ ﻣﻦ ﺧﺎﻟﻖ ، ﻳﺪﻋﻮﻫﻢ ﺇﱃ‬ ‫ﻢ ، ﺑﺄ ﱠ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻻ‬‫ ﺗﺼ ُﺭﺍ‬ ‫ﺰﻫﻖ ﺍﳊ‬ ‫ﻭﺑﻌﺪ ﺃﻥ‬
‫ﻞ ﰲ ﻭﺣﺪﺍﻧﻴﺔ ﻫﺬﺍ ﺍﳋﺎﻟﻖ ، ﻭﺃﻧﻪ ﻻ ﺷﺮﻳﻚ ﻟﻪ ، ﻭﺫﻟﻚ ﺑﺪﻋﻮﺓ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻠﻴﻤﺔ‬ ‫ﺍﻟﺘﺄ‬  ‫ﻣ‬
                  .. ‫ﻻﺳﺘﻨﺘﺎﺝ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺍﳌﺨﻠﻮﻗﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‬
¾ÏmÎ/ $uZ÷Fu;/Rr'sù [ä!$tB Ïä!$yJ¡¡9$# šÆÏiB Nà6s9 tAt“Rr&ur uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ ô`¨Br&           )
×Pöqs% öNèd ö@t/ 4 «!$# yì¨B ×m»s9Ïär& 3 !$ydt•yfx© (#qçGÎ6.^è? br& óOä3s9 šc%Ÿ2 $¨B 7pyfôgt/ šV#sŒ t,ͬ!#y‰tn

Ÿ@yèy_ur €†Å›ºuru‘ $olm; Ÿ@yèy_ur #\•»yg÷Rr& !$ygn=»n=Åz Ÿ@yèy_ur #Y‘#t•s% uÚö‘F{$# Ÿ@yèy_ `¨Br& ÇÏÉÈ tbqä9ω÷ètƒ

Ü=‹Ågä† `¨Br& ÇÏÊÈ šcqßJn=ôètƒ Ÿw öNèdçŽsYò2r& ö@t/ 4 «!$# yì¨B ×m»s9Ïär& 3 #¹“Å_%tn Ç`÷ƒt•óst7ø9$# šú÷üt/

$¨B WxŠÎ=s% 4 «!$# yì¨B ×m»s9Ïär& 3 ÇÚö‘F{$# uä!$xÿn=äz öNà6è=yèôftƒur uäþq•¡9$# ß#ϱõ3tƒur çn%tæyŠ #sŒÎ) §•sÜôÒßJø9$#

#MŽô³ç0 yx»tƒÌh•9$# ã@Å™ö•ãƒ `tBur Ì•óst7ø9$#ur ÎhŽy9ø9$# ÏM»yJè=àß ’Îû öNà6ƒÏ‰ôgtƒ `¨Br& ÇÏËÈ šcrã•ž2x‹s?

t,ù=sƒø:$# (#äty‰ö7tƒ `¨Br& ÇÏÌÈ šcqà2ÎŽô³ç„ $£Jtã ª!$# ’n?»yès? 4 «!$# yì¨B ×m»s9Ïär& 3 ÿ¾ÏmÏFuH÷qu‘ ô“y‰tƒ šú÷üt/
‫٢٤‬                 ‫‪‬‬                ‫‪‬‬
                ‫‪    ‬‬                                           ‫‪‬‬
                                                                                                                 ‫‪ ‬‬
‫‪bÎ) öNä3uZ»ydö•ç/ (#qè?$yd ö@è% 4 «!$# yì¨B ×m»s9Ïär& 3 ÇÚö‘F{$#ur Ïä!$yJ¡¡9$# z`ÏiB /ä3è%ã—ö•tƒ `tBur ¼çn߉‹Ïèム¢OèO‬‬

                                                             ‫.‪ ] ( šúüÏ%ω»|¹ óOçFZä‬ﺍﻟﻨﻤﻞ : ٠٦ – ٤٦ [‬
         ‫ﺩ‬                                     ‫ﻞ‬                ‫ﺪ‬
‫ﻭ‪‬ﺟ‪‬ﺴ‪  ‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻄ ﱡ ﻣﻦ ﺧﻼﻟﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ، ﻫﻮ ﻣﺎ ‪‬ﺓ ، ﻭﳜﻀﻊ‬
‫ﻟﻘﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ ، ﻓﻬﻮ ﻳﺴﻤﻦ ﻭﻳﻬﺰﻝ ﺣﺴﺐ ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﺍﻟﻐﺬﺍﺀ ﺍﳌﺄﺧﻮﺫ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻷﺭﺽ ..‬
       ‫) * ‪ ] ( 3“t•÷zé& ¸ou‘$s? öNä3ã_Ì•øƒéU $pk÷]ÏBur öNä.߉‹ÏèçR $pkŽÏùur öNä3»oYø)n=yz $pk÷]ÏB‬ﻃﻪ : ٥٥ [‬

                                                ‫) ‪ ] ( $Y?$t7tR ÇÚö‘F{$# z`ÏiB /ä3tFu;/Rr& ª!$#ur‬ﻧﻮﺡ : ٧١ [‬
                                            ‫ﻮ‬              ‫ﻥ‬
‫ﻓﻘﺪ ﺃﺛﺒﺖ ﺍﻟﻌﻠﻢ ﺃ ﱠ ﺍﳌﻮﺍﺩ ﺍﻟﱵ ﻳﺘﻜ ‪‬ﻥ ﻣﻨﻬﺎ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ، ﲨﻴﻌﻬﺎ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺘﺮﺑﺔ‬
                                                                     ‫ﺍﳋﺼﺒﺔ ..‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﳊﺎﺩﻳﺔ ، ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ، ﻛﻤﺎ ﺃ‪‬ﻢ ﺃﻧﻜﺮﻭﺍ ﺣﺪﻭﺙ ﺍﳌﺎﺩﺓ ﻭﺧﻠﻘﻬﺎ‬
‫ﻣﻦ ﺍﻟﻌﺪﻡ ، ﺃﻧﻜﺮﻭﺍ ﺃﻳﻀﺎﹰ ﺇﻋﺎﺩﺓ ﺍﳋﻠﻖ ﻣﺮﺓﹰ ﺛﺎﻧﻴﺔ .. ﻓﺎﳉﺴﺪ ﺍﻟﺬﻱ ﺧﺮﺟﺖ ﻣﻨﻪ ﺍﻟﻨﻔﺲ‬
                             ‫ﺧ‬                                    ‫ﺴ‬
        ‫ﻭﺍﳊﻴﺎﺓ ، ﻳﺘﻔ ‪‬ﺦ ﻭﻳﻌﻮﺩ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ‪‬ﻠﻖ ﻣﻨﻬﺎ ﻭﻫﻲ ﺍﻟﺘﺮﺍﺏ ..‬
                                ‫ﻮ‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺮﺍﺏ ﺍﻟﺬﻱ ﺁﻝ ﺇﻟﻴﻪ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ، ﻳﺘﻜ ‪‬ﻥ ﻣﻦ ﻋﻨﺎﺻﺮ ﻳﺘﻐﺬﻯ ﻋﻠﻴﻪ ﺍﻟﻨﺒﺎﺕ ،‬
               ‫ﺭ‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﺄﰐ ﺇﻧﺴﺎﻥ ﺁﺧﺮ ﻭﻳﺘﻐﺬﻯ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺒﺎﺕ ، ﻓﺘﻨﺘﻘﻞ ﺑﻌﺾ ﺫ ‪‬ﺍﺕ ﺍﻟﻌﻨﺎﺻﺮ ﻣﻦ‬
                              ‫ﺭ‬
‫ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﻝ ﺇﱃ ﺟﺴﺪ ﺍﻷﺧﲑ .. ﻭﻗﺪ ﺗﻄﲑ ﺫ ‪‬ﺍﺕ ﺍﳉﺴﺪ ﰲ ﺍﳍﻮﺍﺀ ﻓﺘﺨﺘﻠﻂ ﲟﻮﺍﺩ‬
       ‫ﻥ‬      ‫ﻮ‬
‫ﺃﺧﺮﻯ .. ﻭﻫﻜﺬﺍ ﺻﻌﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﺍﳌﺎﺩﺓ ﻣﻦ ﺍﻟﻌﺪﻡ ، ﺃﻥ ﻳﺘﺼ ‪‬ﺭﻭﺍ ﺑﺄ ﱠ ﺍﳉﺴﺪ‬
                                                                                                     ‫ﻴ‬
                                                                        ‫ﺳ‪‬ﻌﺎﺩ ﺗﺮﻛﻴﺒﻪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺟﺪﻳﺪ ..‬
‫) ‪( tbrã•Ïÿ»x. öNÍkÍh5u‘ Ïä!$s)Î=Î/ Nèd ö@t/ 4 ¤‰ƒÏ‰y` 9,ù=yz ’Å"s9 $¯RÏär& ÇÚö‘F{$# ’Îû $uZù=n=|Ê #sŒÏär& (#þqä9$s%ur‬‬
                                                                                                    ‫] ﺍﻟﺴﺠﺪﺓ : ٠١ [‬
‫) ‪’Å"s9 öNä3¯RÎ) A-¨“yJãB ¨@ä. óOçFø%Ìh“ãB #sŒÎ) öNä3ã¥Îm7t^ム9@ã_u‘ 4’n?tã öNä3—9߉tR ö@yd (#rã•xÿx. tûïÏ%©!$# tA$s%ur‬‬

                                                                                    ‫‪ ] ( >‰ƒÏ‰y_ 9,ù=yz‬ﺳﺒﺄ : ٧ [‬
 ‫٣٤‬           ‫‪‬‬                   ‫‪‬‬
           ‫‪    ‬‬          ‫‪‬‬
                                                                          ‫‪ ‬‬
  ‫ﻮ‬                 ‫ﺭ‬
‫ﻭﻳﺄﰐ ﺍﻟﺮﺩ ﺍﻟﻘﺮﺁﱐ ﻋﻠﻰ ﻫﺆﻻﺀ ﻣﻌﻴﺪﺍﹰ ﺍﳌﺴﺄﻟﺔ ﺇﱃ ﺟﻮﻫﺮﻫﺎ ، ﻓﺬ ‪‬ﺍﺕ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻳﺘﻜ ‪‬ﻥ‬
‫ﻣﻨﻬﺎ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ﳐﻠﻮﻗﺔ ﻭﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻷﺭﺽ ، ﻗﺒﻞ ﻭﺟﻮﺩ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ‬
                                                    ‫ﺴ‬
                      ‫ﺍﻟﺪﻧﻴﺎ ، ﺑﻞ ﻗﺒﻞ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ ﻭﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ ..‬
    ‫ﻮ‬          ‫ﺭ‬                          ‫ﻴ‬                         ‫ﻴ‬
‫ﻭﳑﺎ ﳝ‪‬ﺰ ﺍﳉﺴﺪ ﺍﻹﻧﺴﺎﱐ ﻭﻳﻌﻄﻴﻪ ﻣﺎﻫ‪‬ﺘﻪ ﺍﳋﺎﺻﺔ ﺑﻪ ، ﻟﻴﺲ ﺟﻨﺲ ﺍﻟﺬ ‪‬ﺍﺕ ﺍﻟﱵ ﺗﻜ ‪‬ﻧﻪ ،‬
                           ‫ﻥ ﻴ‬
‫ﻓﺎﻟﺬ ‪‬ﺍﺕ ﻫﻲ ﺫﺍ‪‬ﺎ ﺳﻮﺍﺀ ﺑﺎﳉﺴﺪ ﺃﻡ ﺑﻐﲑ ﺫﻟﻚ .. ﺇ ﱠ ﻣﺎ ﳝ‪‬ﺰ ﻫﺬﺍ ﺍﳉﺴﺪ ﻫﻮ ﻧﺴﺐ ﺗﻮﺯﻉ‬ ‫ﺭ‬
                                                                      ‫ﺭ‬
                      ‫ﻫﺬﻩ ﺍﻟﺬ ‪‬ﺍﺕ ﺑﻪ ، ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺣﺪﺩﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ..‬
‫‪ÇÐÈ y7s9y‰yèsù y71§q|¡sù y7s)n=yz “Ï%©!$# ÇÏÈ ÉOƒÌ•x6ø9$# y7În/t•Î/ x8¡•xî $tB ß`»|¡RM}$# $pkš‰r'¯»tƒ‬‬          ‫)‬
                                           ‫‪ ] ( š•t7©.u‘ uä!$x© $¨B ;ou‘qß¹ Äd“r& þ’Îû‬ﺍﻻﻧﻔﻄﺎﺭ : ٦ – ٨ [‬
                    ‫ﺯ‬                                  ‫ﻴ‬
‫ﻓﺎﻟﺼﻮﺭﺓ ﻫﻲ ﺍﻟﱵ ﲤ‪‬ﺰ ﻣﺎﻫﻴﺔ ﺍﳉﺴﺪ ، ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻧﹺﺴﺐ ﺗﻮ ‪‬ﻉ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺨﺘﻠﻔﺔ ﺑﲔ‬
                                                               ‫ﺟﺴﺪ ﻭﺁﺧﺮ ..‬
                                               ‫ﺭ‬                        ‫ﻥ‬
‫ﺇ ﱠ ﻫﺬﻩ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺒﻌﻴﺪﺓ ﻟﺬ ‪‬ﺍﺕ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻣﻮﺗﻪ ، ﻭﺍﻧﺘﻘﺎﳍﺎ ﻣﻦ ﻣﻜﺎﻥ ﻵﺧﺮ ،‬
    ‫ﺀ ﻻ‬             ‫ﻳ‬                  ‫ﺠ‬
‫ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ، ﻭﻫﻲ ﻣﺴ ‪‬ﻠﺔ ﰲ ﻛﺘﺎﺏ ﺣﻔﻴﻆ ﻻ ‪‬ﺘﺮﻙ ﻓﻴﻪ ﺷﻲ ٌ ﺇ ﹼ ﻭﻗﺪ‬
                                                                    ‫ﹸﺣﺼﻲ ..‬‫ﺃ‬
‫/‪#sŒÏär& ÇËÈ ë=‹Ågx” íäóÓx« #x‹»yd tbrã•Ïÿ»s3ø9$# tA$s)sù óOßg÷YÏiB Ö‘É‹Y•B Nèduä!%y` br& (#þqç6Ågx” ö@t‬‬       ‫)‬
‫‪ë=»tGÏ. $tRy‰YÏãur ( öNåk÷]ÏB ÞÚö‘F{$# ßÈà)Zs? $tB $oY÷HÍ>tã ô‰s% ÇÌÈ Ó‰ŠÏèt/ 7ìô_u‘ y7Ï9ºsŒ ( $\/#t•è? $¨Zä.ur $uZ÷FÏB‬‬

                                                                                  ‫‪ ] ( 8á‹Ïÿym‬ﻕ : ٢ – ٤ [‬
                            ‫ﻥ ﺩ‬                                    ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﻓﺘﺮﺍﺽ ﺍﻟﻜﻔﺎﺭ ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ﺑﺄ ﱠ ﺍﳌﺎ ‪‬ﺓ ﺃﺻﻴﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺃﺯﻟﻴﺔ ،‬
‫ﺪ‬
‫ﻫﻮ ﺍﻓﺘﺮﺍﺽ ﺗﻮﻟﻴﻔﻲ ﺍﻗﺘﻀﺘﻪ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻹﳊﺎﺩﻳﺔ ﺍﻟﱵ ﲢﻜﻢ ﻓﻠﺴﻔﺘﻬﻢ .. ﻓﺤﱴ ﻻ ﻳﺴﺄﳍﻢ ﺃﺣ ‪‬‬
‫ﻋﻦ ﺧﺎﻟﻖ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻭﳏﺪﺛﻬﺎ ، ﺍﻓﺘﺮﺿﻮﺍ ﺃ‪‬ﺎ ﺃﺯﻟﻴﺔ ﻭﻟﻴﺲ ﳍﺎ ﺑﺪﺍﻳﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ .. ﻭﻗﺪ ﺭﺃﻳﻨﺎ‬
                                                                          ‫ﻥ‬
‫ﻛﻴﻒ ﺃ ﱠ ﺍﻟﻌﻠﻢ ﺍﳌﺮﺗﻜﺰ ﻋﻠﻰ ﺛﻮﺍﺑﺖ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﳌﻨﻄﻖ ، ﻭﻣﻦ ﻗﺒﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺃﺛﺒﺘﺎ‬
 ‫٤٤‬             ‫‪‬‬                 ‫‪‬‬
            ‫‪    ‬‬      ‫‪‬‬
                                                                       ‫‪ ‬‬
                                 ‫ﻴ‬        ‫ﻴ‬
‫ﺳﻘﻮﻁ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﻹﳊﺎﺩﻳﺔ ﻋﻠﻤ‪‬ﺎﹰ ﻭﻓﻠﺴﻔ‪‬ﺎﹰ ، ﻭﺑﺎﻟﺘﺎﱄ ﺳﻘﻮﻁ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﺮﺗﺒﺔ‬
                                                                       ‫ﻋﻠﻴﻬﺎ ..‬
                            ‫$‬       ‫$‬       ‫$‬
            
            
          
         
      
    
         
           
  
 
     www.thekr.net
    adnan@thekr.net
                              ‫‪ ‬‬

           ‫ﺔ‬       ‫ﺔ‬                                      ‫ﺩ‬              ‫ﻥ‬
‫ﺇ ﱠ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﳌﺎ ‪‬ﺓ ﻭﺻﻮﺭ‪‬ﺎ ﺍﳌﻜﺎﻧﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ، ﻫﻲ ﺻﻠ ﹲ ﻭﺛﻴﻘـ ﹲ ، ﻓﺎﻟﺼـﻮﺭﺓ‬
                                          ‫ﺩ‬                 ‫ﺩ‬             ‫ﺗ ﺪ‬
‫ﺍﳌﻜﺎﻧﻴﺔ ‪‬ﺤ ‪‬ﺩ ﺷﻜﻞ ﺍﳌﺎ ‪‬ﺓ ﻭﺃﺑﻌﺎﺩﻫﺎ ، ﻭﺍﳌﺎ ‪‬ﺓ ﻫﻲ ﺍﻟﱵ ﺗﻌﻄﻲ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻜﺎﻧﻴﺔ ﺟﺴﺪﺍﹰ ﺗﻘـﻊ‬
                       ‫ﺩ‬     ‫ﺩ‬                    ‫ﻥ‬
‫ﻋﻠﻴﻪ ﺍﳊﻮﺍﺱ .. ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺇ ﱠ ﺍﳌﻜﺎﻥ ﻫﻮ ﺍﳊﺎﻭﻱ ﻟﻠﻤﺎ ‪‬ﺓ ، ﻭﺍﳌﺎ ‪‬ﺓ ﻫﻲ ﺍﻣﺘﺪﺍﺩ ﺍﳌﻜـﺎﻥ‬
                                                   ‫ﺩ‬             ‫ﻴ‬
      ‫.. ﻓﺠﻮﻫﺮ ﺍﳌﺎﺩﺓ ﻳﺘﻤ‪‬ﺰ ﺑﺄﻧﻪ ﺍﻣﺘﺪﺍ ‪ ‬ﺫﻭ ﺛﻼﺛﺔ ﺃﺑﻌﺎﺩ ) ﺍﻟﻄﻮﻝ ، ﺍﻟﻌﺮﺽ ، ﺍﻻﺭﺗﻔﺎﻉ ( ..‬
       ‫ﻥ‬       ‫ﺩ‬                               ‫ﺩ‬         ‫ﻚ ﻥ ﻮ‬
‫ﻭ ‪‬ﺎ ﻻ ﺷ ‪ ‬ﻓﻴﻪ ﺃ ﱠ ﻣﻜ ‪‬ﻧﺎﺕ ﺍﳌﺎ ‪‬ﺓ ﺗﻜﻮﻥ ﺿﻤﻦ ﺣﺪﻭﺩ ﺟﺴﻢ ﻫﺬﻩ ﺍﳌﺎ ‪‬ﺓ ، ﻭﺃ ﱠ ﺍﻟﻄﺎﻗﺔ‬   ‫ﳑ‬
                                                          ‫ﺩ‬                  ‫ﺗ ﻮ‬
‫ﺍﻟﱵ ‪‬ﻜ ‪‬ﻥ ﻭﲢﺮ‪ِ‬ﻙ ﻫﺬﻩ ﺍﳌﺎ ‪‬ﺓ ، ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺜﻼﺛﺔ ) ﺍﻟﻄﻮﻝ ، ﺍﻟﻌﺮﺽ ، ﺍﻻﺭﺗﻔﺎﻉ (‬
  ‫ﺩ‬              ‫ﺮ‬       ‫ﻴ‬             ‫ﺩ‬
 ‫، ﲢﺘﺠﺰ ﻣﻦ ﺍﻟﻔﺮﺍﻍ ﻣﻜﺎﻧﺎﹰ ﻫﻮ ﺟﺴﻢ ﻫﺬﻩ ﺍﳌﺎ ‪‬ﺓ ، ﺃﻱ ﲢﺘﺠﺰ ﺣ‪‬ﺰﺍﹰ ﺗﺘﺤ ‪‬ﻙ ﺿﻤﻨﻬﺎ ﺍﳌـﺎ ‪‬ﺓ‬
                                                                          ‫ﺸ‬
                                                           ‫ﺍﻟﱵ ﺗ ‪‬ﻜﻞ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ..‬
                                          ‫ﺩ‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻜﺎﻧﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺎﳌﺎ ‪‬ﺓ ﻭﺣﺮﻛﺘﻬﺎ ، ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﳌـﺎﺩﺓ ﰲ ﺣﺮﻛـﺔ‪‬‬
             ‫ﻴ‬                                                            ‫ﺮ‬
 ‫ﻣﺴﺘﻤ ‪‬ﺓ‪ ، ‬ﻓﻴﻤﻜﻨﻨﺎ ﺗﻌﺮﻳﻒ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳛﺘﺠﺰﻩ ﺍﳉﺴﻢ ﰲ ﳊﻈﺔ ﻣﺎ ، ﺑﺄﻧﻪ ﺍﳊ‪‬ﺰ ﺍﻟﺬﻱ ﲤﻠﺆﻩ‬
                                                  ‫ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﳉﺴﻢ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ..‬
   ‫ﻳ‬         ‫ﻥ‬            ‫ﻳ‬
‫ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺩﻟﻴﻞ ﺍﳌﻜﺎﻥ ﻫﻮ ﺍﳉﺴﻢ ﺍﳌﺎﺩﻱ ، ﺃﻱ ﺃﻧﻪ ﻻ ‪‬ﻮﺟ‪‬ﺪ ﻣﻜﺎ ﹲ ﻋﻨﺪﻣﺎ ﻻ ‪‬ﻮﺟﺪ‬
       ‫ﻴ‬                                                         ‫ﻢ ﺩﻱ ﻝ‬
‫ﺟﺴ ‪ ‬ﻣﺎ ‪  ‬ﻳﺪ ﱡ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻜﺎﻥ .. ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳉﺴﻢ ﺍﳌﺎﺩﻱ ﻣﺘﻨﺎﻫﻴﺎﹰ ، ﻛﺎﻥ ﺍﳊ‪‬ﺰ ﺍﳌﻜﺎﱐ‬
                                  ‫ﻝ‬
                 ‫ﺍﻟﺘﺎﺑﻊ ﻟﻪ ﻣﺘﻨﺎﻫﻴﺎﹰ ، ﻭﺑﺎﻟﺘﺎﱄ ﺍﻧﻌﺪﺍﻡ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺪ ﱡ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﳉﺴﻢ ..‬
                                          ‫ﻮ ﺩ‬
‫ﻭﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ، ﻻ ﳝﻜﻨﻪ ﺗﺼ ‪‬ﺭ ﻣﺎ ‪‬ﺓ ﺩﻭﻥ ﻣﻜﺎﻥ‪ ‬ﺗﺸﻐﻠﻪ ﻫﺬﻩ ﺍﳌـﺎﺩﺓ ، ﻭﻻ ﳝﻜﻨـﻪ‬
                                                    ‫ﺩ‬
‫ﺗﺼ ‪‬ﺭ ﻣﻜﺎﻥ‪ ‬ﻏﲑ ﻣﺸﻐﻮﻝﹴ ﲟﺎ ‪‬ﺓ .. ﻓﺎﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﺷﻴﺌﺎﻥ ﻣﺘﻼﺯﻣﺎﻥ ﺃﺣﺪﳘﺎ ﻳﻘﺘﻀﻲ ﺍﻵﺧﺮ‬    ‫ﻮ‬
                                 ‫ﻮ‬                                          ‫ﻝ‬
         ‫ﻭﻳﺪ ﱡ ﻋﻠﻴﻪ ، ﻭﻻ ﳝﻜﻨﻨﺎ ) ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ( ﺗﺼ ‪‬ﺭ ﻭﺟﻮﺩ ﺍﻧﻔﺼﺎﻝﹴ ﺑﻴﻨﻬﻤﺎ ..‬
‫ﻋﻨﺪﻣﺎ ﻧﻘﻴﺲ ﺃﺑﻌﺎﺩ ﺟﺴﻢ ﻣﺎ ، ﳔﺮﺝ ﺑﺄﺭﻗﺎﻡ ﺗﺸﲑ ﺇﱃ ﺃﺑﻌﺎﺩ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳛﺘﺠﺰﻩ ﻫـﺬﺍ‬
‫ﺀ‬                              ‫ﻥ‬
‫ﺍﳉﺴﻢ ﻣﻦ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﳛﻴﻂ ﺑﻪ ، ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃ ﱠ ﺍﻟﻔﻀﺎﺀ ﺍﻟﻜﻮﱐ ﺍﶈﻴﻂ ﺑﻨﺎ ﻣﻠـﻲ ٌ‬
‫٦٤‬           ‫‪‬‬                  ‫‪‬‬
          ‫‪    ‬‬ ‫‪‬‬
      ‫ﻥ ﺩ‬            ‫ﺩ‬                                                 ‫ﺩ‬
‫ﺑﺎﳌﺎ ‪‬ﺓ ، ﻭﻫﻮ ﺗﺎﺑﻊ ﳉﺴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﻫﻮ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳌﺎ ‪‬ﺓ ، ﻭﺃ ﱠ ﻣـﺎ ‪‬ﺓ ﻫـﺬﺍ‬
‫ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﻗﺴﻨﺎ ﺃﺑﻌﺎﺩﻩ ﳝﻜﻦ ﲢﻮﻳﻠﻬﺎ ﺇﱃ ﺑﻌﺾ ﺃﺷﻜﺎﻝ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﲤﻸ ﺍﻟﻔﻀﺎﺀ .. ﻋﻠـﻰ‬
                                          ‫ﻮ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﳒﺪ ﺃﻧﻪ ﻻ ﻧﺴﺘﻄﻴﻊ ﺗﺼ ‪‬ﺭ ﺃﺑﻌﺎﺩ ﻫﺬﺍ ﺍﳉﺴﻢ ، ﻟﻮﻻ ﻭﺟﻮﺩ ﺍﻟﻔﻀﺎﺀ ﺍﻟـﺬﻱ‬
      ‫ﻞ‬                ‫ﺩ‬
 ‫ﳛﻴﻂ ﺑﻪ ، ﺣﻴﺚ ﳛﺘﺠﺰ ﻫﺬﺍ ﺍﳉﺴﻢ ﻗﺴﻤﺎﹰ ﻣﻦ ﺍﻟﻔﻀﺎﺀ ﳝﻸ ﺑﻪ ﻣﺎ ‪‬ﺗﻪ ﺍﻟﱵ ﳍﺎ ﺷـﻜ ﹲ ﻣـﻦ‬
          ‫ﻮ‬                 ‫ﻧ‬                                           ‫ﺩ‬
 ‫ﺃﺷﻜﺎﻝ ﺍﳌﺎ ‪‬ﺓ ، ﳜﺘﻠﻒ ﻋﻦ ﺷﻜﻞ ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻔﻀﺎﺀ .. ﺃﻱ ﺃ‪‬ﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺗﺼـ ‪‬ﺭ ﺃﺑﻌـﺎﺩ‬
                   ‫ﺩ‬
     ‫ﺍﳉﺴﻢ ﻟﻮﻻ ﺍﻟﺘﻤﺎﻳﺰ ﺑﲔ ﺻﻮﺭﺗﻪ ﺍﳌﻜﺎﻧﻴﺔ ، ﻭﺍﻟﺼﻮﺭﺓ ﺍﳌﻜﺎﻧﻴﺔ ﻟﻠﻔﺮﺍﻍ ﺍﳌﺎ ‪‬ﻱ ﺍﶈﻴﻂ ﺑﻪ ..‬
                 ‫ﻳ‬                         ‫ﺩ‬                 ‫ﻞ‬
‫ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﻛ ﱢ ﻣﺎ ﳛﻴﻂ ﺑﻨﺎ ﻣﻦ ﻣﺎ ‪‬ﺓ ، ﻓﺈﻧﻨﺎ ﻧﺮﻯ ﺃﺟﺴﺎﻣﺎﹰ ﻣﺎﺩ‪‬ﺔ ﲢﺘﺠـﺰ ﺃﺑﻌـﺎﺩﺍﹰ‬
                    ‫ﺗﺪ‬         ‫ﺩ‬
 ‫ﻣﻜﺎﻧﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﻳﻔﺼﻠﻬﺎ ﻋﻦ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ﺃﺑﻌﺎ ‪ ‬ﻣﻜﺎﻧﻴﺔ ‪‬ﻌ ‪ ‬ﺃﻳﻀﺎﹰ ﻣـﻦ ﺟﺴـﻢ‬
                       ‫ﺲ ﻥﺑ‬
‫ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻮﻥ .. ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﳒﻤﲔ ﰲ ﺍﻟﺴﻤﺎﺀ ، ﳓ ‪ ‬ﺃ ﱠ ‪‬ﻌﺪﺍﹰ ﻣﻜﺎﻧﻴﺎﹰ ﻳﻔﺼـﻠﻬﻤﺎ ،‬
                                    ‫ﺒ‬      ‫ﻥ‬       ‫ﺑ‬
‫ﻭﺃ ﱠ ﺃﺣﺪﳘﺎ ﻳﺒﻌﺪ ﻋﻦ ﺍﻵﺧﺮ ‪‬ﻌﺪﺍﹰ ﻣﺎ .. ﺇ ﱠ ﻫﺬﺍ ﺍﻟ‪‬ﻌﺪ ﺍﻟﺬﻱ ﻳﻔﺼﻠﻬﻤﺎ ﻋﻦ ﺑﻌـﺾ ﻣﻠـﻲﺀ‬‫ﻥ‬
                                                          ‫ﺩ‬
                                                      ‫ﺑﺸﻜﻞﹴ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳌﺎ ‪‬ﺓ ..‬
                   ‫ﻮ‬            ‫ﺩ‬                 ‫ﺩ‬
‫ﺻﺤﻴﺢ ﺃ ﱠ ﺷﻜﻞ ﻫﺬﻩ ﺍﳌﺎ ‪‬ﺓ ﳜﺘﻠﻒ ﻋﻦ ﺷﻜﻞ ﺍﳌﺎ ‪‬ﺓ ﺍﻟﱵ ﺗﻜـ ‪‬ﻥ ﺟﺴـﻤﻲ ﻫـﺬﻳﻦ‬  ‫ﻥ‬
                                       ‫ﺩ ﻭ‬                   ‫ﻨ ﺩ‬
‫ﺍﻟ‪‬ﺠﻤﲔ ، ﻟﻜ‪‬ﻬﺎ ﻣﺎ ‪‬ﺓ ، ﻭﻟﻮ ﱂ ﺗﻜﻦ ﻣﺎ ‪‬ﺓ ﳌﺎ ‪‬ﺟﺪ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﺍﻟﺬﻱ ﻳﻔﺼـﻞ ﺑـﲔ‬  ‫ﻨ‬
                                         ‫ﻫﺬﻳﻦ ﺍﻟﻨﺠﻤﲔ ، ﻭﳌﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺭﺅﻳﺔ ﺫﻟﻚ ..‬
                             ‫ﺩ‬
‫ﻛﻴﻒ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺮﻯ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ؟ .. ﻛﻴﻒ ﻧﺴـﺘﻄﻴﻊ ﺫﻟـﻚ‬
‫ﻭﳓﻦ ﻧﻌﻠﻢ ﺃ ﱠ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﺷﻴﺌﺎﻥ ﻣﺘﻼﺯﻣﺎﻥ ؟.. ﺑﻞ ﻛﻴﻒ ﺳﺘﺄﰐ ﺇﱃ ﺃﺑﺼـﺎﺭﻧﺎ ﺻـﻮ ‪‬‬
‫ﺭ‬                                                              ‫ﻥ ﺩ‬
                                                                   ‫ﺪ‬
                                                   ‫ﻷﺷﻴﺎﺀ ﻻ ﳛ ‪‬ﻫﺎ ﻣﻜﺎﻥ ؟!!! ..‬
          ‫ﺩ‬                       ‫ﻮ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺪﺭﻙ ﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﻗﻴﺎﺱ ﺍﳌﻜﺎﻥ ﻭﺗﺼ ‪‬ﺭﻩ ، ﺑﻌﺪ ﻗﻴﺎﺱ ﺃﺑﻌﺎﺩ ﺍﳌﺎ ‪‬ﺓ ﺍﻟﱵ ﲤـﻸ‬
              ‫ﺩ‬            ‫ﺩ‬             ‫ﻮ‬               ‫ﻮ‬
‫ﺟﺴﻢ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻭﺗﺼ ‪‬ﺭﹺﻫﺎ ، ﻭﺑﻌﺪ ﺗﺼ ‪‬ﺭ ﺍﻟﻔﻀﺎﺀ ﺍﳌﺎ ‪‬ﻱ ﺍﶈﻴﻂ ﺑﺎﳌﺎ ‪‬ﺓ ﺍﻟﱵ ﲤـﻸ ﻫـﺬﺍ‬
                                                ‫ﻞ‬      ‫ﻥ‬
                ‫ﺍﳌﻜﺎﻥ .. ﻓﻼ ﻳﻮﺟﺪ ﻣﻜﺎ ﹲ ﻣﺴﺘﻘ ﹲ ﻋﻦ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻷﺷﻴﺎﺀ ﺍﳋﺎﺭﺟﻴﺔ ..‬
‫٧٤‬         ‫‪‬‬                     ‫‪‬‬
        ‫‪    ‬‬       ‫‪‬‬
             ‫ﻥ‬       ‫ﺩ‬        ‫ﻮﻥ‬              ‫ﺴ‬                           ‫ﻥ‬
‫ﺇ ﱠ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﻧﺴﺒﺢ ﺑﺪﺍﺧﻠﻪ ﻭﳓ ‪‬ﻪ ﻭﻧﺮﺍﻩ ، ﻣﻜ ‪ ‬ﹲ ﻣﻦ ﺍﳌﺎ ‪‬ﺓ ، ﻭﺇ ﱠ ﺍﻷﺑﻌـﺎﺩ ﺍﻟـﱵ‬
                ‫ﻍ‬          ‫ﻳ‬       ‫ﺩ‬                    ‫ﺩ‬
‫ﺗﻔﺼﻞ ﺑﲔ ﲨﻴﻊ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺎ ‪‬ﻳﺔ ﺍﳌﺮﺋﻴﺔ ، ﻣﻠﻴﺌﺔ ﺑﺎﳌﺎ ‪‬ﺓ ، ﻭﻻ ‪‬ﻮﺟﺪ ﻓﺮﺍ ﹲ ﰲ ﺟﺴـﻢ ﻫـﺬﺍ‬
                              ‫ﺍﻟﻜﻮﻥ ﺍﶈﺴﻮﺱ ﻻ ﲤﻸﻩ ﺍﳌﺎﺩﺓ ﺑﺄﻱ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﳍﺎ ..‬
‫ﻭﻟﻮ ‪‬ﺟﺪ ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﻏﲑ ﺍﳌﻤﻠﻮﺀ ﺑﺎﳌﺎﺩﺓ ، ﻓﻬﺬﺍ ﻳﻌﲏ ﻭﺟﻮﺩ ﻓﻄـﻮﺭ ) ﺷـﻘﻮﻕ ( ﰲ‬   ‫ﻭ‬
‫ﺟﺴﻢ ﺍﻟﻜﻮﻥ .. ﻭﳓﻦ ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻻ ﻧﺮﻯ ﺷﻴﺌﺎﹰ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻄﻮﺭ ، ﻭﻟﻮ ﻛﺎﻧﺖ‬
                   ‫ﻳ ﺪ‬                               ‫ﺩ‬               ‫ﻕ‬
‫ﻫﻨﺎﻙ ﺷﻘﻮ ‪ ‬ﻏﲑ ﳑﻠﻮﺀﺓ ﺑﺎﳌﺎ ‪‬ﺓ ، ﻓﻬﺬﺍ ﻳﻌﲏ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﻜﺎﻥ‪ ‬ﺤ ‪‬ﺩ ﻫـﺬﻩ ﺍﻟﺸـﻘﻮﻕ ،‬
                           ‫ﻮ ﺑﺪ ﱐ ﻲ ﺩ‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺳﻮﻑ ﻻ ﻧﺮﺍﻫﺎ ﻷﻧﻪ ﻻ ﻳ ‪‬ﺟﺪ ‪‬ﻌ ‪ ‬ﻣﻜﺎ ﹲ ﻣﻠ ‪ ‬ﺑﺎﳌﺎ ‪‬ﺓ ، ﻛﻲ ﺗﻨﻌﻜﺲ ﺻﻮﺭﺓ ﻫـﺬﻩ‬
     ‫ﺘﻜ‬                                                                      ‫ﺩ‬
‫ﺍﳌﺎ ‪‬ﺓ ﺇﱃ ﺃﺑﺼﺎﺭﻧﺎ .. ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺪﻋﻮﻧﺎ ﻟﻠﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ، ﻭﺍﻟ‪‬ﻔ ﱡـﺮ ﰲ‬
                                                                                                 ‫ﺣﻜﻤﺔ ﺧﻠﻘﻬﺎ ..‬
‫) #$!©%‪ÆìÅ_ö‘$$sù ( ;Nâq»xÿs? `ÏB Ç`»uH÷q§•9$# È,ù=yz †Îû 3“t•s? $¨B ( $]%$t7ÏÛ ;Nºuq»yJy™ yìö7y™ t,n=y{ “Ï‬‬

‫#$9‪uqèdur $Y¥Å™%s{ çŽ|Çt7ø9$# y7ø‹s9Î) ó=Î=s)Ztƒ Èû÷üs?§•x. uŽ|Çt7ø9$# ÆìÅ_ö‘$# §NèO ÇÌÈ 9‘qäÜèù `ÏB 3“t•s? ö@yd uŽ|Çt7ø‬‬

                                                                                 ‫‪ ] ( ׎•Å¡ym‬ﺍﳌﻠﻚ : ٣ – ٤ [‬
                          ‫ﺗﺒ‬                        ‫ﻞ‬     ‫ﻱ‬         ‫ﻥ ﻞ‬
‫ﺇ ﱠ ﻟﻜ ﱢ ﺟﺴﻢﹴ ﻣﺎﺩ ‪ ‬ﰲ ﻛ ﱢ ﳊﻈﻪ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﻣﺎ ، ‪‬ﻌ‪‬ﺮ ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻜﺎﻧﻴـﺔ ﳍـﺬﺍ‬
        ‫ﻴ‬         ‫ﺩ‬            ‫ﺯ‬
‫ﺍﳉﺴﻢ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺷﻴﺎﺀ ﺍﳋﺎﺭﺟﻴﺔ ﺍﶈﻴﻄﺔ ﺑﻪ ، ﻭﻋﻦ ﺗﻮ ‪‬ﻉ ﺷﻜﻞ ﺍﳌﺎ ‪‬ﺓ ﺩﺍﺧﻞ ﺍﳊ‪‬ﺰ ﺍﻟـﺬﻱ‬
              ‫ﻢ‬                            ‫ﺘﻴ‬
‫ﳛﺘﻠﻪ ﻫﺬﺍ ﺍﳉﺴﻢ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ .. ﻓﺎﻟ‪‬ﻐ‪‬ﺮ ﰲ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﻟﻠﺠﺴﻢ ﻳﺘ ‪ ‬ﺑﺸﻜﻞ ﻋﺎﻡ ﻭﻓﻖ‬
                                                                               ‫ﺑ‬
                                                                       ‫‪‬ﻌﺪ‪‬ﻳ‪‬ﻦ :‬
‫١ – ﺍﻟ‪‬ﻐ‪‬ﺮ ﰲ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ﻣﻦ ﳊﻈﺔ ﻷﺧﺮﻯ ، ﻭﻫﻮ ﺛﺒﺎﺕ ﺷﻜﻞ ﻫﺬﻩ ﺍﳍﻴﺌﺔ‬
                                                              ‫ﺘﻴ‬
‫ﺃﻭ ﺣﺮﻛﺘﻬﺎ ، ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺟﺴﺎﻡ ﺍﳋﺎﺭﺟﻴﺔ ﺍﶈﻴﻄﺔ ‪‬ﺬﺍ ﺍﳉﺴﻢ ، ﺃﻭ ﺯﻳﺎﺩﺓ ﺍﳊﺠﻢ ﺃﻭ ﻧﻘﺼﺎﻧﻪ‬
                                             ‫ﻴ‬     ‫ﺮ ﻨ‬
‫.. ﻓﺎﻟﺒﺎﻟﻮﻥ ﺍﻟﺬﻱ ﻳﺘﻌ ‪‬ﺽ ﻟﻠ‪‬ﻔﺦ ﺗﺘﻐ‪‬ﺮ ﻫﻴﺌﺘﻪ ﺍﳌﻜﺎﻧﻴﺔ ﻣﻦ ﳊﻈـﺔ ﻷﺧـﺮﻯ ، ﻭﺍﻷﺭﺽ ﰲ‬
                                       ‫ﻴ‬
‫ﺩﻭﺭﺍ‪‬ﺎ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﻭﺣﻮﻝ ﺍﻟﺸﻤﺲ ، ﻳﺘﻐ‪‬ﺮ ﻭﺿﻌﻬﺎ ﺍﳌﻜﺎﱐ ﺍﳋﺎﺭﺟﻲ ﻣﻦ ﳊﻈﺔ ﻷﺧـﺮﻯ‬
                                                                         ‫..‬
‫٨٤‬           ‫‪‬‬                ‫‪‬‬
          ‫‪    ‬‬        ‫‪‬‬
‫٢ – ﺍﻟ‪‬ﻐ‪‬ﺮ ﰲ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ، ﻭﻫﻮ ﺍﻟ‪‬ﻐ‪‬ﺮ ﺍﻟﺬﻱ ﻳﻄﺮﺃ ﻋﻠـﻰ ﺗـﻮ ‪‬ﻉ ﺍﳌـﺎ ‪‬ﺓ‬
 ‫ﺩ‬       ‫ﺯ‬                     ‫ﺘﻴ‬                                    ‫ﺘﻴ‬
                                ‫ﻴ‬                ‫ﻞ‬
‫ﻭﺣﺮﻛﺘﻬﺎ ﺩﺍﺧﻞ ﺍﳉﺴﻢ ، ﰲ ﻛ ﱢ ﺻﻮﺭﺓ‪ ‬ﻣﻦ ﺻﻮﺭ ﺗﻐ‪‬ﺮ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ﳍﺬﺍ ﺍﳉﺴﻢ‬
                                           ‫ﻴ‬                  ‫ﺮ‬
‫.. ﻓﺎﻟﺒﺎﻟﻮﻥ ﺍﻟﺬﻱ ﻳﺘﻌ ‪‬ﺽ ﻟﻠﻨﻔﺦ ، ﻭﺍﻟﺬﻱ ﺗﺘﻐ‪‬ﺮ ﻫﻴﺌﺘﻪ ﺍﳌﻜﺎﻧﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ) ﺣﺠﻤﻪ ﺍﳋﺎﺭﺟﻲ‬
                          ‫ﻮ‬          ‫ﻴ‬                    ‫ﺮ‬
‫( ﻣﻦ ﳊﻈﺔ ﻷﺧﺮﻯ ، ﻳﺘﻌ ‪‬ﺽ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻟﺘﻐ‪‬ﺮ ﺣﺮﻛﺔ ﻣﻜ ‪‬ﻧﺎﺗﻪ ﺍﻟﺪﺍﺧﻠﻴﺔ ، ﺍﺑﺘﺪﺍﺀً ﻣﻦ‬
                                                                        ‫ﺭ‬
‫ﺣﺮﻛﺔ ﺫ ‪‬ﺍﺗﻪ ﺍﻟﺪﺍﺧﻠﻴﺔ ، ﻭﺍﻧﺘﻬﺎﺀً ﲝﺮﻛﺔ ﺍﳍﻮﺍﺀ ﺩﺍﺧﻠﻪ ، ﻭﻛﺬﻟﻚ ﺍﻷﺭﺽ ﺃﺛﻨﺎﺀ ﺩﻭﺭﺍ‪‬ﺎ ﺣﻮﻝ‬
                ‫ﻳ‬                                                   ‫ﻴ‬
‫ﺍﻟﺸﻤﺲ ، ﻭﺗﻐ‪‬ﺮ ﻣﻮﻗﻌﻬﺎ ﺍﳋﺎﺭﺟﻲ ﻣﻦ ﳊﻈﺔ ﻷﺧﺮﻯ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺟﺴﺎﻡ ﺍﳌﺎﺩ‪‬ﺔ ﺍﳋﺎﺭﺟﻴـﺔ ،‬
                                     ‫ﺭ‬                            ‫ﻴ‬      ‫ﺮ‬
‫ﻓﺈ‪‬ﺎ ﺗﺘﻌ ‪‬ﺽ ﻟﺘﻐ‪‬ﺮ ﺩﺍﺧﻠﻲ ﺿﻤﻨﻪ ، ﺍﺑﺘﺪﺍﺀً ﲝﺮﻛﺔ ﺫ ‪‬ﺍ‪‬ﺎ، ﻭﺍﻧﺘﻬﺎﺀً ﲝﺮﻛﺔ ﺍﻟﻐﻴﻮﻡ ﻭﺍﻷ‪‬ـﺎﺭ ﻭ‬
                                                                       ‫..... ﺇﱁ ..‬
                                         ‫ﻴ‬         ‫ﺮ‬                      ‫ﻞ‬
‫ﻭﻛ ﱡ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻳﺘﺤ ‪‬ﻙ ، ﻭﺗﺘﻐ‪‬ﺮ ﻫﻴﺌﺘﻪ ﺍﳌﻜﺎﻧﻴﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ ) ﺳـﻮﺍﺀ ﺍﳍﻴﺌـﺔ‬
‫ﺍﳌﻜﺎﻧﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺃﻡ ﺍﻟﺪﺍﺧﻠﻴﺔ ( ﻭﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺎﺩﻳﺔ ﰲ ﺍﻟﻜﻮﻥ ﲣﻀﻊ ﳍﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ..‬
              ‫ﻮ‬                                                ‫ﻮ‬        ‫ﺬ‬
‫ﻓﺎﺑﺘﺪﺍﺀً ﺑﺎﻟ ﹼﺭﺓ ﺍﻟﱵ ﺗﺘﻜ ‪‬ﻥ ﻣﻨﻬﺎ ﲨﻴﻊ ﻣﻮﺍﺩ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﺍﻟﱵ ﺗﺘﺤﺮﻙ ﻣﻜ ‪‬ﻧﺎ‪‬ﺎ ﺍﻟﺪﺍﺧﻠﻴـﺔ‬
  ‫ﺮ‬                        ‫ﺮ‬
‫ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ ﺿﻤﻦ ﻫﻴﺌﺘﻬﺎ ﺍﳌﻜﺎﻧﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ، ﻣﺮﻭﺭﺍﹰ ﺑﺎ‪ ‬ﺍﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﺗﺪﻭﺭ ﻭﺗﺘﺤ ‪‬ﻙ‬
                                               ‫ﻴ‬             ‫ﺪ‬
‫ﻭﻓﻖ ‪‬ﻈﻢ ﻭﻗﻮﺍﻧﲔ ﳏ ‪‬ﺩﺓ ، ﺣﻴﺚ ﺗﺘﻐ‪‬ﺮ ﻫﻴﺌﺘﻬﺎ ﺍﳌﻜﺎﻧﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻣـﻦ ﳊﻈـﺔ‬  ‫ﻧ‬
                                           ‫ﻴ‬
    ‫ﻷﺧﺮﻯ ، ﻭﺍﻧﺘﻬﺎﺀً ﲜﺴﻢ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﺗﺘﻐ‪‬ﺮ ﻫﻴﺌﺘﻪ ﺍﳌﻜﺎﻧﻴﺔ ﺃﻳﻀﺎﹰ ﻣﻦ ﳊﻈﺔ ﺇﱃ ﺃﺧﺮﻯ ..‬
                                             ‫ﻴ‬
‫ﺇ ﱠ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺇﺩﺭﺍﻙ ﻫﻴﺌﺘﲔ ﻣﻜﺎﻧ‪‬ﺘﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ، ﻻ ﺗﻮﺟﺪ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴـﺔ ﻣﺴـﺘﻘﻠﺔ‬   ‫ﻥ‬
‫ﺑﻴﻨﻬﻤﺎ ) ﺳﻮﺍﺀ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻬﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺃﻡ ﺍﳋﺎﺭﺟﻴﺔ ( ﻫﻮ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ‬
‫.. ﻓﻺﺩﺭﺍﻛﻨﺎ ﺣﺪﻭ ‪ ‬ﻣﻌ‪‬ﻨﺔ ، ﻭﳚﺐ ﺃ ﱠ ﻧﺴﻰ ﺃﻧﻨﺎ ﳐﻠﻮﻗﺎﺕ ﳛﻜﻤﻨﺎ ﻗﺎﻧﻮﻥ ﺍﻟ‪‬ﻐ‪‬ـﺮ ﻫـﺬﺍ ،‬
           ‫ﺘﻴ‬                                  ‫ﻻ‬           ‫ﺩ ﻴ‬
            ‫ﺮ‬                           ‫ﻴ‬             ‫ﻠ ﻞ‬                     ‫ﻠ‬
‫ﻓﻜﱠﻤﺎ ﺯﺍﺩ ﺗﻮﺍﺗﺮ ﺍﳊﺮﻛﺔ ﻛﱠﻤﺎ ﻗ ﱠ ﺇﺩﺭﺍﻛﻨﺎ ﻟﺘﻐ‪‬ﺮ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﻟﻠﺠﺴﻢ ﺍﳌﺘﺤـ ‪‬ﻙ ، ﺣـﱴ‬
                                               ‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﱵ ﱂ ﻧﻌﺪ ﻧﺪﺭﻙ ﻣﻌﻬﺎ ﺷﻴﺌﺎﹰ ..‬
‫ﻓﻤﺮﻭﺣﺔ ﺍﻟﻄﺎﺋﺮﺓ ﻣﺜﻼﹰ ﻋﻨﺪﻣﺎ ﺗﺘﺤﺮﻙ ﺑﺒﻂﺀ ﺷﺪﻳﺪ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ ) ﻭﻟﻮ ﺑﺸﻜﻞ ﺟﺰﺋﻲ (‬
   ‫ﺘﻴ‬                                                                           ‫ﻴ‬
‫ﺗﻐ‪‬ﺮ ﻫﻴﺌﺘﻬﺎ ﺍﳌﻜﺎﻧﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ، ﻭﻋﻨﺪﻣﺎ ﺗﺰﺩﺍﺩ ﺳﺮﻋﺔ ﺍﳊﺮﻛﺔ ﻻ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ ﻫﺬﺍ ﺍﻟ‪‬ﻐ‪‬ﺮ ،‬
                       ‫ﻭﻋﻨﺪﻣﺎ ﺗﺰﺩﺍﺩ ﻫﺬﻩ ﺍﻟﺴﺮﻋﺔ ﻟﺪﺭﺟﺔ ﻛﺒﲑﺓ ، ﻋﻨﺪﻫﺎ ﻻ ﻧﺮﻯ ﺷﻴﺌﺎﹰ ..‬
‫٩٤‬             ‫‪‬‬                   ‫‪‬‬
            ‫‪    ‬‬       ‫‪‬‬
                          ‫ﺬ‬                ‫ﺮ‬
‫ﺇ ﱠ ﺍﻹﻟﻜﺘﺮﻭﻧﺎﺕ ) ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻌﻠﻢ ( ﺗﺘﺤ ‪‬ﻙ ﺩﺍﺧﻞ ﺟﺴﻢ ﺍﻟ ﱠﺭﺓ ﺣﻮﻝ ﺍﻟﻨﻮﺍﺓ ﺑﺴـﺮﻋﺔ‬   ‫ﻥ‬
                        ‫ﻴ‬
‫ﻋﺸﺮﺍﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻷﻣﻴﺎﻝ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ، ﻓﻤﻦ ﺃﻳﻦ ﻟﻨﺎ ﺃﻥ ﻧﺪﺭﻙ ﺗﻐ‪‬ﺮ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
                                                        ‫ﺒ‬                     ‫ﺬﺭ‬
                     ‫ﻟﻠ ﱠ ‪‬ﺓ ﺑﲔ ﺣﺮﻛﺘﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ، ﺗﻌ‪‬ﺮﺍﻥ ﻋﻦ ﺻﻮﺭﺗﲔ ﻣﺘﻤﺎﻳﺰﺗﲔ ؟!!! ..‬
‫ﻭﺃﻓﻀﻞ ﺗﺸﺒﻴﻪ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻫﻮ ﺍﻟﻔﻴﻠﻢ ﺍﻟﺴﻴﻨﻤﺎﺋﻲ ، ﺣﻴﺚ ﻧﻘﻮﻡ ﺑﺘﺼﻮﻳﺮ ﻋﺪﺩ‪ ‬ﻛﺒﲑﹴ ﻣـﻦ‬
‫ﺍﳍﻴﺌﺎﺕ ﺍﳌﻜﺎﻧﻴﺔ ) ﺍﻟﺼﻮﺭ ( ﻟﻠﺤﺪﺙ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ، ﻭﻧﻘﻮﻡ ﺑﻌﺪ ﺫﻟﻚ ﺑﻌﺮﺽ ﻫـﺬﻩ ﺍﳍﻴﺌـﺎﺕ‬
           ‫ﻴ‬
‫ﺍﳌﻜﺎﻧﻴﺔ ﺑﺸﻜﻞ ﻣﺘﺘﺎﺑﻊ ﻭﻓﻖ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺴﺮﻋﺔ ﻧﻔﺴﻬﺎ ، ﻓﺘﻈﻬﺮ ﻟﻨﺎ ﺍﻟﺼﻮﺭﺓ ﺍﳊ‪‬ﺔ ﳍﺬﺍ ﺍﳊﺪﺙ‬
                                                                            ‫..‬
                                            ‫ﺗﺒ‬
‫ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﺻﻮﺭﺗﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ، ‪‬ﻌ‪‬ﺮﺍﻥ ﻋﻦ ﻫﻴﺌﺘﲔ ﻣﻜﺎﻧﻴﺘﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ﻣﻦ ﺍﻟﺸﺮﻳﻂ ﺍﻟﺬﻱ‬
‫ﻗﻤﻨﺎ ﺑﺘﺼﻮﻳﺮﻩ .. ﺃﻻ ﺗﻮﺟﺪ ﰲ ﺍﳊﺪﺙ ﺍﳊﻘﻴﻘﻲ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﺃﺧﺮﻯ ﺑﻴﻨـﻬﻤﺎ ؟ .. ﻭﻫـﻞ‬
                                                                ‫ﻴ‬
‫ﺍﺳﺘﻄﻌﻨﺎ ﺭﺻﺪ ﺍﻟﺘﻐ‪‬ﺮ ﺍﻷﺻﻐﺮ ﰲ ﺍﳍﻴﺌﺎﺕ ﺍﳌﻜﺎﻧﻴﺔ ﳍﺬﺍ ﺍﳊﺪﺙ ؟.. ﺣﺴﺐ ﺇﺩﺭﺍﻛﻨﺎ ) ﳓـﻦ‬
             ‫ﻥ‬            ‫ﻦ‬                  ‫ﻳ ﻴ‬     ‫ﻴ‬
‫ﺍﻟﺒﺸﺮ ( ﺍﶈﺪﻭﺩ ﺑﺘﻮﺍﺗﺮﺍﺕ ﻣﻌ‪‬ﻨﺔ ﻗﺪ ‪‬ﺨ‪‬ﻞ ﺇﻟﻴﻨﺎ ﺫﻟﻚ ، ﻭﻟﻜـ ‪ ‬ﺍﳊﻘﻴﻘـﺔ ﺃ ﱠ ﺫﻟـﻚ ﻣـﻦ‬
                                                          ‫ﻴ‬          ‫ﻥ‬
‫ﺍﳌﺴﺘﺤﻴﻞ ﻷ ﱠ ﺍﳌﺎﺩﺓ ﺗﺘﻐ‪‬ﺮ ﻭﺗﻨﺒﺾ ﺑﺘﻮﺍﺗﺮﺍﺕ ﻋﺎﻟﻴﺔ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻨﺎ ﺇﺩﺭﺍﻛﻬﺎ ، ﻭﻣﻨﻬﺎ ﺍﳌـﺎﺩﺓ‬
‫ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﺗﺮﻛﻴﺐ ﺍﻵﻻﺕ ﺍﻟﱵ ﻗﺎﻣﺖ ﺑﻌﻤﻠﻴﺔ ﺍﻟﺘﺼﻮﻳﺮ ﻫﺬﻩ ، ﻭﺍﳌﺎﺩﺓ ﺍﻟـﱵ ﺗـﺪﺧﻞ ﰲ‬
                                    ‫ﺗﺮﻛﻴﺐ ﺃﺟﺴﺎﺩﻧﺎ ، ﻭﰲ ﺗﺮﻛﻴﺐ ﺟﺴﺪ ﻫﺬﺍ ﺍﳊﺪﺙ ..‬
      ‫ﺑﺪ‬                                                    ‫ﻚ ﻥ ﺘﻴ‬
‫‪‬ﺎ ﻻ ﺷ ‪ ‬ﻓﻴﻪ ﺃ ﱠ ﺍﻟ‪‬ﻐ‪‬ﺮ ﺍﻟﺬﻱ ﻳﻄﺮﺃ ﻋﻠﻰ ﺍﳌﺎﺩﺓ ﻣﻦ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﻷﺧﺮﻯ ، ﻻ‪  ‬ﻟﻪ ﻣﻦ‬      ‫ﳑ‬
                                                       ‫ﻥ‬        ‫ﻴ‬
‫ﻗ ‪‬ﺓ ﺗﺆﺩﻱ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻐ‪‬ﺮ ، ﻭﺃ ﱠ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﻻ ﲣﻠﻘﻬﺎ ﺍﳌﺎﺩﺓ ، ﻭﻫﻲ ﻟﻴﺴـﺖ ﺑﺎﺧﺘﻴﺎﺭﻫـﺎ‬       ‫ﻮ‬
                                                                                  ‫ﺮ‬
                                                                           ‫ﻭﺣ ‪‬ﻳﺘﻬﺎ ..‬
      ‫ﺮ ﻮ‬          ‫ﺬ‬                                       ‫ﺘﻴ‬        ‫ﺔ‬
‫ﻭﺍﳌﺎﺩﺓ ﳏﻜﻮﻣ ﹲ ﳍﺬﺍ ﺍﻟ‪‬ﻐ‪‬ﺮ، ﻭﻓﻖ ﻧﻈﻢﹴ ﻭﻗﻮﺍﻧﲔ‪ ‬ﳏﺪﺩﺓ‪ ‬ﻭﺛﺎﺑﺘﺔ ، ﻓﺎﻟ ﱠﺭﺓ ﺗﺘﺤ ‪‬ﻙ ﻣﻜ ‪‬ﻧﺎ‪‬ـﺎ‬
                                 ‫ﺘﻴ‬                         ‫ﻴ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﺿﻤﻦ ﻧﻈﻢﹴ ﻣﻌ‪‬ﻨﺔ ، ﻭﻫﻲ ﳏﻜﻮﻣﺔ ﳍﺬﺍ ﺍﻟ‪‬ﻐ‪‬ﺮ ﻭﳍـﺬﻩ ﺍﳊﺮﻛـﺔ .. ﻭﺍﻟﻜﻮﺍﻛـﺐ‬
                                             ‫ﻴ‬
‫ﻭﺍ‪ ‬ﺍﺕ ﳏﻜﻮﻣﺔ ﻫﻲ ﺍﻷﺧﺮﻯ ﻟﻘﺎﻧﻮﻥ ﺗﻐ‪‬ﺮ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ، ﻭﻻ ﺧﻴﺎﺭ ﳍﺎ ﰲ ﺫﻟﻚ ، ﻓﻬـﺬﺍ‬ ‫ﺮ‬
              ‫ﺘﻴ‬            ‫ﺩ‬               ‫ﻥ‬                                 ‫ﺘﻴ‬
‫ﺍﻟ‪‬ﻐ‪‬ﺮ ﻟﻴﺲ ﺑﺈﺭﺍﺩ‪‬ﺎ ﻭﻟﻴﺲ ﺑﺎﺧﺘﻴﺎﺭﻫﺎ ، ﻷ ﱠ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﻫﺬﺍ ﺍﻟ‪‬ﻐ‪‬ـﺮ ، ﻭﺍﻟﻘـﺎﻧﻮﻥ‬
                                          ‫ﻴ‬              ‫ﺘﻴ‬
                                  ‫ﺍﻟﺬﻱ ﻳﺴﲑ ﺿﻤﻨﻪ ﻫﺬﺍ ﺍﻟ‪‬ﻐ‪‬ﺮ ﳛﻜﻤﺎ‪‬ﺎ ﻭﻳﺴ‪‬ﺮﺍ‪‬ﺎ ..‬
‫٠٥‬           ‫‪‬‬                 ‫‪‬‬
          ‫‪    ‬‬   ‫‪‬‬
                                                       ‫ﻞ‬
‫ﺇﻧﻪ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﻛ ﹼ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺎﺩﻳﺔ ﺍﶈﺴﻮﺳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﺇﻧﻪ ﻗـﺎﻧﻮﻥ‬
                              ‫ﺮ‬                ‫ﺭ‬                  ‫ﻥ‬
‫ﺍﳌﻜﺎﻥ .. ﻓﻬﻞ ﺣﺪﺙ ﺃ ﱠ ﺫﺭﺓ ﻣﻦ ﺫ ‪‬ﺍﺕ ﺃﻱ ﻋﻨﺼﺮ ﻗ ‪‬ﺭﺕ ﰲ ﻭﻗﺖ ﻣﺎ ﻭﻗـﻒ ﺣﺮﻛـﺔ‬
‫ﻞ‬
‫ﻣﻜ ‪‬ﻧﺎ‪‬ﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ ، ﺃﻭ ﺗﻐﻴﲑ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ؟ .. ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﻫﻲ ﳏﺘﺎﺟﺔ ﰲ ﻛـ ﱢ‬‫ﻮ‬
                 ‫ﻥ‬
‫ﳊﻈﺔ ﻣﻦ ﻭﺟﻮﺩﻫﺎ ﳍﺬﻩ ﺍﻟﻄﺎﻗﺔ ﻭﺣﺮﻛﺘﻬﺎ .. ﻭﻫﻞ ﺣﺪﺙ ﰲ ﻭﻗﺖ‪ ‬ﻣﺎ ﺃ ﱠ ﻛﻮﻛﺒﺎﹰ ﺃﻭ ﳒﻤـﺎﹰ‬
                                    ‫ﺘﻴ‬                                          ‫ﺮ‬
 ‫ﻗ ‪‬ﺭ ﰲ ﻓﺘﺮﺓﹰ ﻣﺎ ﺍﻻﺳﺘﺮﺍﺣﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺪﻭﺭﺍﻥ ﻭﺍﻟ‪‬ﻐ‪‬ﺮ ﰲ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ، ﺃﻭ ﺗﻌـﺪﻳﻞ ﻫـﺬﺍ‬
               ‫ﺮ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﻭﻓﻖ ﺷﻜﻞ ﺁﺧﺮ ﻣﻦ ﺍﺧﺘﻴﺎﺭﻩ ؟ .. ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﺗﻮﺍﺯﻥ ﺍ‪ ‬ﺍﺕ ﺍﻟﺴـﺎﲝﺔ ﰲ‬
                                                               ‫ﻞ‬
                               ‫ﺍﻟﻜﻮﻥ ﲝﺎﺟﺔ ﰲ ﻛ ﱢ ﳊﻈﺔ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ..‬
‫ﻥ‬
‫ﺇ ﱠ ﺍﳌﺎﺩﺓ ﳐﻠﻮﻗﺔ ﻭﳛﻜﻤﻬﺎ ﻗﺎﻧﻮﻥ ﺍﳌﻜﺎﻥ ﺍﳌﺨﻠﻮﻕ ﻭﻫﻲ ﺧﺎﺿﻌﺔ ﲤﺎﻣﺎﹰ ﳍﺬﺍ ﻗـﺎﻧﻮﻥ ، ﻭﺇ ﱠ‬  ‫ﻥ‬
                                   ‫ﻮ‬         ‫ﻢ‬
‫ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﻷﺧﺮﻯ ﻳﺘ ‪ ‬ﻧﺘﻴﺠﺔ ﻗ ‪‬ﺓ ﻭﺣﺴﺐ ﻗﺎﻧﻮﻥ ﻻ ﻋﻼﻗﺔ ﳍﻤـﺎ ﺑﺎﺧﺘﻴـﺎﺭ‬
                                                                          ‫ﺍﳌﺎﺩﺓ ..‬
‫ﻓﺎﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻳﻌﻮﺩﺍﻥ ﺇﱃ ﻣﻦ ﺃﻭﺩﻉ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﰲ ﺍﳌﺎﺩﺓ ، ﻭﺇﱃ ﻣﻦ ﻭﺿـﻊ ﳍـﺎ‬
                    ‫ﺪ‬      ‫ﻧ‬                     ‫ﻴ‬        ‫ﺩ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﺗﻐ‪‬ﺮ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ، ﻭﻓﻖ ‪‬ﻈﻢ ﳏ ‪‬ﺩﺓ ﻧﺘﻴﺠﺔ ﺗﻔﺎﻋـﻞ ﻫـﺬﻩ‬
                                                       ‫ﺍﻟﻘﻮﻯ ﺍﳌﻮﺩﻋﺔ ﰲ ﺍﳌﺎﺩﺓ ..‬
‫ﻓﺎﻟ‪‬ﻐ‪‬ﺮ ﰲ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﻷﻱ ﺟﺴﻢ ﻭﻷﻱ ﺣﺪﺙ ، ﻣﻬﻤﺎ ﺻﻐﺮ ﺃﻭ ﻛﱪ ، ﻫﻮ ﺑﻘﺪﺭﺓ ﻣﻦ‬    ‫ﺘﻴ‬
          ‫ﺘﻴ‬             ‫ﻢ‬
‫ﺃﻭﺩﻉ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﰲ ﺍﳌﺎﺩﺓ ، ﻭﻣﻦ ﻭﺿﻊ ﻗﺎﻧﻮﻥ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺘ ‪ ‬ﻭﻓﻘﻪ ﻫﺬﺍ ﺍﻟ‪‬ﻐ‪‬ﺮ ، ﻭﺑﺈﺫﻧﻪ‬
                 ‫ﻥ‬                                                  ‫ﻴ‬
‫.. ﻭﻫﺬﺍ ﺍﻟﺘﻐ‪‬ﺮ ﻻ ﻳﻐﻴﺐ ﻋﻦ ﻋﻠﻤﻪ ﻭﻣﺸﺎﻫﺪﺗﻪ ﻭﺇﺭﺍﺩﺗﻪ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ، ﻷ ﱠ ﺍﳌﺎﺩﺓ ﻭﻣﻜﺎ‪‬ـﺎ‬
                                                                  ‫ﻞ‬
     ‫ﳏﺘﺎﺟﺎﻥ ﰲ ﻛ ﱢ ﳊﻈﺔ ﻣﻦ ﻭﺟﻮﺩﳘﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺇﱃ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..‬
‫* )‪ô`ÏB $yJßgs3|¡øBr& ÷bÎ) !$tGs9#y— ûÈõs9ur 4 Ÿwrâ“s? br& uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•Å¡ôJム©!$# ¨bÎ‬‬   ‫)‬
                                   ‫&‪ ] ( #Y‘qàÿxî $¸JŠÎ=ym tb%x. ¼çm¯RÎ) 4 ÿ¾Ínω÷èt/ .`ÏiB 7‰tnr‬ﻓﺎﻃﺮ : ١٤ [‬
                                            ‫ﻞ‬
‫ﺇ ﱠ ﺍﳌﻜﺎﻥ ﳐﻠﻮﻕ ﺷﺄﻧﻪ ﺷﺄﻥ ﻛ ﹼ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ ، ﻭﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻌﻠﻢ‬    ‫ﻥ‬
                                                      ‫ﻴ‬
‫ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧ‪‬ﺔ ﺍﻟﱵ ﻛﺎﻥ ﻭﻳﻜﻮﻥ ﻭﺳﻴﻜﻮﻥ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﻦ‬
‫.. ﻓﻬﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﲤﻸ ﺟﺴﻢ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ، ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺩﻉ ﻓﻴﻬﺎ ﻭﺑﻌﻠﻢ ﻣﻄﻠﻖ‬
‫١٥‬           ‫‪‬‬                ‫‪‬‬
          ‫‪    ‬‬         ‫‪‬‬
      ‫ﻴ‬                               ‫ﻴ‬
‫ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﺗﻌﻄﻲ ﳍﺬﻩ ﺍﳌﺎﺩﺓ ﻣﺎﻫﻴﺘﻬﺎ ﻭﺣﻴﺜ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ، ﻭﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺗﻐ‪‬ﺮ ﻫﻴﺌﺔ‬
                                                       ‫ﺍﳌﻜﺎﻥ ﺍﻟﱵ ﲢﺘﺠﺰﻩ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ..‬
      ‫ﻞ‬
‫ﻓﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﺑﺎﳍﻴﺌﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﳌﻜﺎﻥ ، ﳛﻴﻂ ﺇﺣﺎﻃﺔ ﻣﻄﻠﻘﺔ ﺑﻜ ﱢ ﻣﺎ ﰲ‬
   ‫ﻞ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﻻ ﻓﺎﺭﻕ ﰲ ﺫﻟﻚ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ، ﻓﻜ ﱡ ﻣﺎ‬
                 ‫ﻞ‬                                ‫ﺘﻴ‬         ‫ﺩ‬
‫ﺃ ‪‬ﻯ ﻭﻳﺆ ‪‬ﻱ ﻭﺳﻴﺆ ‪‬ﻱ ﺇﱃ ﺍﻟ‪‬ﻐ‪‬ﺮ ، ﻫﻮ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻛ ﱡ ﻣﺎ ﻭﺻﻞ ﻭﻳﺼﻞ‬    ‫ﺩ‬      ‫ﺩ‬
                                                            ‫ﺘﻴ‬
‫ﻭﺳﻴﺼﻞ ﺇﻟﻴﻪ ﻫﺬﺍ ﺍﻟ‪‬ﻐ‪‬ﺮ ﰲ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ، ﻫﻮ ﻣﻦ ﺭﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻌﻠﻤﻪ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎ ﻗﺒﻞ‬
                                                                        ‫ﺣﺼﻮﻟﻪ ..‬
‫* ‪$tBur 4 Ì•óst7ø9$#ur ÎhŽy9ø9$# †Îû $tB ÞOn=÷ètƒur 4 uqèd žwÎ) !$ygßJn=÷ètƒ Ÿw É=ø‹tóø9$# ßxÏ?$xÿtB ¼çny‰YÏãur‬‬   ‫)‬
‫@‪’Îû žwÎ) C§Î/$tƒ Ÿwur 5=ôÛu‘ Ÿwur ÇÚö‘F{$# ÏM»yJè=àß ’Îû 7p¬6ym Ÿwur $ygßJn=÷ètƒ žwÎ) >ps%u‘ur `ÏB äÝà)ó¡n‬‬

                                                                             ‫.‪ ] ( &ûüÎ7•B 5=»tGÏ‬ﺍﻷﻧﻌﺎﻡ : ٩٥ [‬
                      ‫ﺒﺔ‬
‫ﻓﺎﻟﻮﺭﻗﺔ ﺍﻟﱵ ﺗﺴﻘﻂ ، ﻭﻳﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺣﺮﻛﺘﻬﺎ ، ﻭﺍﳊ‪ ‬ﹸ ﺍﻟﱵ ﰲ ﻇﻠﻤﺎﺕ ﺍﻷﺭﺽ ،‬
                       ‫ﻱ‬         ‫ﻱ‬
‫ﻭﺍﻟﻠﺘﺎﻥ ﻳﻌﻠﻤﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ، ﳘﺎ ﺃ ‪ ‬ﻭﺭﻗﺔ ﻭﺃ ‪ ‬ﺣﺒﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﺳﻮﺍﺀ‬
                                                                  ‫ﺒ‬
‫ﺍﻟﻮﺭﻗﺔ ﻭﺍﳊ‪‬ﺔ ﺍﳌﺨﻠﻮﻗﺘﺎﻥ ﰲ ﺍﳌﺎﺿﻲ ﺃﻡ ﺍﳊﺎﺿﺮ ﺃﻡ ﺍﳌﺴﺘﻘﺒﻞ ، ﻟﺬﻟﻚ ﺟﺎﺀﺕ ﻫﺎﺗﺎﻥ ﺍﻟﻜﻠﻤﺘﺎﻥ‬
                                ‫ﰲ ﺍﻟ‪‬ﺺ ﺍﻟﻘﺮﺁﱐ ﻋﻠﻰ ﺷﻜﻞ ﻧﻜﺮﺓ ] ) ‪.. [ ( p¬6ym ) ، ( ps%u‘ur‬‬
                                                                                    ‫ﻨ‬
          ‫ﺀﻭ‬               ‫ﺩ‬       ‫ﺮ‬      ‫ﻢ‬                             ‫ﻣ‬
‫ﺃ ‪‬ﺎ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﲝﺮﻛﺘﻬﻤﺎ ﻓﻬﻮ ﻋﻠ ‪ ‬ﻣﺴﺘﻤ ‪ ‬ﻭﻣﻮﺟﻮ ‪ ‬ﺩﺍﺋﻤﺎﹰ ، ﺳﻮﺍ ٌ ‪‬ﺟﺪﺗﺎ ﰲ ﻋﺎﱂ‬
 ‫ﺒ‬
‫ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﺃﻡ ﻗﺒﻞ ﻭﺟﻮﺩﳘﺎ ، ﺃﻡ ﺑﻌﺪ ﺧﺮﻭﺟﻬﻤﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ، ﻭﻗﺪ ﻋ‪‬ﺮ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺫﻟﻚ ﺑﺄﻥ ﺟﺎﺀﺕ ﻫﺎﺗﺎﻥ ﺍﻟﻜﻠﻤﺘﺎﻥ ﺑﺼﻴﻐﺔ ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ] ) @‪، ( äÝà)ó¡n‬‬
                                                                                                 ‫) ‪.. [ ( ÞOn=÷ètƒur‬‬
‫ﻭﳚﺐ ﻋﺪﻡ ﻗﻴﺎﺱ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﲝﺮﻛﺔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻋﻠﻰ ﻋﻠﻤﻨﺎ ﳓﻦ ، ﻭﻋﺪﻡ ﻭﺿﻊ‬
                    ‫ﻞ‬
‫ﺇﻃﺎﺭ ﻭﻋﻴﻨﺎ ﻭﻋﻠﻤﻨﺎ ﺍﶈﺪﻭﺩ ﻗﻴﺪﺍﹰ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ .. ﻓﻨﺤﻦ ﻧﻄ ﱡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ‬
                                             ‫ﻥ ﺪ‬
‫ﻋﱪ ﺟﺴﺪ‪ ‬ﻣﺎﺩﻱ ﳛﻴﻂ ﺑﻪ ﻣﻜﺎ ﹲ ﳏ ‪‬ﺩ ، ﻭﻭﺟﻮﺩﻧﺎ ﰲ ﻣﻜﺎﻥ ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﻭﺟﻮﺩﻧﺎ ﰲ ﻏﲑﻩ‬
‫٢٥‬            ‫‪‬‬                 ‫‪‬‬
           ‫‪    ‬‬   ‫‪‬‬
‫، ﻭﻳﻘﺘﻀﻲ ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﻟﺼﻮﺭ ﺍﳊﺴ‪‬ﺔ ﺍﻟﱵ ﺗﺼﻞ ﺇﱃ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻓﻘﻂ .. ﻓﻘﺎﻧﻮﻥ ﺍﳌﻜﺎﻥ ﻗﻴ ‪‬‬
‫ﺪ‬                                                  ‫ﻴ‬
                                                                          ‫ﺪ‬
                                        ‫ﳛ ‪ ‬ﻣﻦ ﻋﻠﻤﻨﺎ ﻭﺇﺣﺴﺎﺳﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
‫ﻕ‬                                        ‫ﺪ‬
‫ﻭﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ – ﺍﳌﻜﺎﻥ – ﺍﻟﺬﻱ ﳛ ‪ ‬ﻣﻦ ﺷﻬﺎﺩﺗﻨﺎ ﻭﻋﻠﻤﻨﺎ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ، ﻫﻮ ﳐﻠﻮ ‪‬‬
     ‫ﻥ‬                              ‫ﻞ‬                               ‫ﻉ‬
‫ﻣﻨﺼﺎ ‪ ‬ﷲ ﺗﻌﺎﱃ .. ﻓﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﳛﻴﻂ ﺑﻜ ﱢ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ، ﻷ ﱠ ﻭﺟﻮﺩ‬
                                ‫ﺪ‬            ‫ﺪ‬             ‫ﻴ‬
                            ‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻣﻘ‪‬ﺪﺍﹰ ﰲ ﻣﻜﺎﻥ ﳏ ‪‬ﺩ ﻭﻻ ﺯﻣﺎﻥ ﳏ ‪‬ﺩ ..‬
‫&‪3“uqøgªU `ÏB Ücqà6tƒ $tB ( ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ãNn=÷ètƒ ©!$# ¨br& t•s? öNs9r‬‬                  ‫)‬
‫‪uqèd žwÎ) uŽsYò2r& Iwur y7Ï9ºsŒ `ÏB 4’oT÷Šr& Iwur öNåkÞ•ÏŠ$y™ uqèd žwÎ) >p|¡÷Hs~ Ÿwur óOßgãèÎ/#u‘ uqèd žwÎ) >psW»n=rO‬‬

‫‪] ( îLìÎ=tæ >äóÓx« Èe@ä3Î/ ©!$# ¨bÎ) 4 ÏpyJ»uŠÉ)ø9$# tPöqtƒ (#qè=ÏHxå $yJÎ/ Oßgã¤Îm6t^ム§NèO ( (#qçR%x. $tB tûøïr& óOßgyètB‬‬
                                                                                                           ‫ﺍ‪‬ﺎﺩﻟﺔ : ٧ [‬
           ‫ﺹ‬              ‫ﻱ‬          ‫ﻱ‬                             ‫ﻠ‬
‫ﻭﻟﻮ ﲡﱠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﻮﺭﻩ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ ﺃ ‪ ‬ﺟﺴﻢﹴ ﻣﺎﺩ ‪ ‬ﻟﻪ ﺇﻃﺎﺭﻩ ﺍﳋﺎ ‪ ‬ﻣﻦ ﺍﳌﻜﺎﻥ ،‬
                ‫ﻥ‬
‫ﻻﻗﺘﻀﻰ ﺫﻟﻚ ﺯﻭﺍﻝ ﻫﺬﺍ ﺍﳉﺴﻢ ﻣﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳛﻴﻂ ﺑﻪ ، ﻷ ﱠ ﺍﻟﻄﺎﻗﺔ ﺍﳌﻮﺩﻋﺔ ﰲ‬
‫ﺍﳉﺴﻢ ، ﻭﺍﻟﱵ ﺗﻌﻄﻴﻪ ﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩﻩ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ، ﺗﺘﻼﺷﻰ ﺃﻣﺎﻡ ﻋﻈﻤﺔ ﺍﻟﻨﻮﺭ‬
                                                              ‫ﺍﻹﳍﻲ ﺍﻟﻌﻈﻴﻢ ..‬
                             ‫ﺼ‬                                        ‫ﻴ‬
         ‫ﻭﻳﺒ‪‬ﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﱪ ﻣﺸﻬﺪ‪ ‬ﻣﻦ ﻗ ‪‬ﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..‬
‫) ‪ÓÍ_1t•s? `s9 tA$s% 4 š•ø‹s9Î) ö•ÝàRr& þ’ÎTÍ‘r& Éb>u‘ tA$s% ¼çmš/u‘ ¼çmyJ¯=x.ur $uZÏF»s)ŠÏJÏ9 4Óy›qãB uä!%y` $£Js9ur‬‬

‫‪È@t7yfù=Ï9 ¼çmš/u‘ 4’©?pgrB $£Jn=sù 4 ÓÍ_1t•s? t$öq|¡sù ¼çmtR$x6tB §•s)tGó™$# ÈbÎ*sù È@t6yfø9$# ’n<Î) ö•ÝàR$# Ç`Å3»s9ur‬‬

‫_‪ãA¨rr& O$tRr&ur š•ø‹s9Î) àMö6è? š•oY»ysö6ß™ tA$s% s-$sùr& !$£Jn=sù 4 $Z)Ïè|¹ 4Óy›qãB §•yzur $y2yŠ ¼ã&s#yèy‬‬

                                                                             ‫#$9‪ ] ( tûüÏZÏB÷sßJø‬ﺍﻷﻋﺮﺍﻑ : ٣٤١ [‬

‫9‪ ( ÓÍ_1t•s? `s‬ﻷ ﱠ ﺭﺅﻳﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
               ‫ﻥ‬                                    ‫%‪tA$s‬‬   ‫ﻟﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‬
   ‫ﻥ‬                                                        ‫ﺰ ﻞ‬
‫ﺍﻟﺴﻼﻡ ﷲ ﻋ ‪ ‬ﻭﺟ ﱠ ، ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺍﶈﻜﻮﻡ ﻹﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﺗﻘﺘﻀﻲ ﺃ ﱠ ﺍﷲ‬
‫٣٥‬            ‫‪‬‬                 ‫‪‬‬
           ‫‪    ‬‬   ‫‪‬‬
                             ‫ﻡ‬
‫) ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ( ﻣﻦ ﻣﺎﺩﺓ ، ﻭﺑﺎﻟﺘﺎﱄ ﳏﻜﻮ ‪ ‬ﻹﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺑﺎﻟﺘﺎﱄ‬
                                                                   ‫ﻴ‬
‫ﻫﻮ ﻣﻮﺟﻮﺩ ﻓﻘﻂ ﰲ ﺍﳊ‪‬ﺰ ﺍﻟﺬﻱ ﺳﲑﺍﻩ ﻓﻴﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ .. ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﻣﻊ ﺍﻟﺼﻔﺎﺕ‬
                             ‫?‪.. ( ÓÍ_1t•s‬‬   ‫) %‪`s9 tA$s‬‬                       ‫ﺰ ﻞ‬
                                                           ‫ﺍﻹﻟﻮﻫﻴﺔ ﷲ ﻋ ‪ ‬ﻭﺟ ﱠ ، ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪’n<Î) ö•ÝàR$# Ç`Å3»s9ur‬‬                                                  ‫ﺮ‬
                          ‫ﻭﺣﱴ ﻳﻘ ‪‬ﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﻗﺎﻝ ﻟﻪ )‬
‫#$9‪ ، ( ÓÍ_1t•s? t$öq|¡sù ¼çmtR$x6tB §•s)tGó™$# ÈbÎ*sù È@t6yfø‬ﻓﻠﻤﺎ ﻧﻈﺮ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﳉﺒﻞ‬
‫، ﺫﻟﻚ ﺍﻟﻜﺎﺋﻦ ﺍﳌﺎﺩﻱ ﺍﶈﻜﻮﻡ ﻹﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺃﺣﺎﻁ ﺑﺼﺮﻩ ﲝﺪﻭﺩ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ‬
                                      ‫ﻘ‬
‫ﳝﻸﻩ ﺍﳉﺴﻢ ﺍﳌﺎﺩﻱ ﳍﺬﺍ ﺍﳉﺒﻞ ، ﻋﻨﺪﻣﺎ ﺗﻴ ﱠﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﳉﺒﻞ ﰲ‬
                               ‫ﻠ ﺑ ﻞ‬
‫ﺇﻃﺎﺭ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻋﻨﺪ ﺫﻟﻚ ﲡﱠﻰ ﺭ‪‬ﻪ ﺟ ﹼ ﻭﻋﻼ ﻟﻠﺠﺒﻞ ، ﺃﻱ ﻇﻬﺮ ﻧﻮﺭ ﺍﷲ‬
                                      ‫ﺗﻌﺎﱃ ﻟﻠﺠﺒﻞ ﰲ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﺍﶈﻴﻂ ‪‬ﺬﺍ ﺍﳉﺒﻞ ..‬
                                ‫ﻮ‬                                     ‫ﻮ‬
‫ﻭﻟﺘﺼ ‪‬ﺭ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﳛﺪﺙ ، ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺎﻭﻝ ﺗﺼ ‪‬ﺭ ﺍﻟﻨﺴﺒﺔ ﺑﲔ ﺍﻟﻄﺎﻗﺔ ﺍﳌﻮﺩﻋﺔ ﰲ ﻣﺎﺩﺓ‬
                                                     ‫ﻮ‬
‫ﻫﺬﺍ ﺍﳉﺒﻞ ، ﻭﺍﻟﱵ ﺗﻌﻄﻴﻪ ﻣﻘ ‪‬ﻣﺎﺗﻪ ﺍﳌﺎﺩﻳﺔ ، ﻭﺇﻃﺎﺭﻩ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ، ﻭﺑﲔ‬
 ‫ﻮ‬                                                   ‫ﻠ‬
‫ﻋﻈﻤﺔ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﲡﱠﻰ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ .. ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺎﻭﻝ ﺗﺼ ‪‬ﺭ‬
‫ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺟﺴﺪ ﻫﺬﺍ ﺍﳉﺒﻞ ﻹﻋﻄﺎﺋﻪ ﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩﻩ ﰲ‬
                  ‫ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺑﲔ ﻗﻮﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ..‬
‫ﻱ‬                                                              ‫ﻮ‬
‫ﻋﻨﺪﻣﺎ ﻧﺘﺼ ‪‬ﺭ ﺫﻟﻚ ﻧﺪﺭﻙ ﺃﻧﻪ ﱂ ﻳﺒﻖ‪ ‬ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﻐﻠﻪ ﺟﺴﻢ ﺍﳉﺒﻞ ﺃ ‪‬‬
                   ‫ﻥ‬                          ‫ﻠ‬
‫ﺷﻲﺀٍ ﻣﻦ ﻣﺎﺩﺗﻪ ، ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﲡﱠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ، ﻭﻧﺪﺭﻙ ﺃ ﱠ ﺟﺴﻢ ﺍﳉﺒﻞ ﺫﻫﺐ ﻣﻦ‬
                 ‫ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻭﱂ ﻳﺒﻖ‪ ‬ﻣﻨﻪ ﺷﻲ ٌ ) ‪.. ( $y2yŠ ¼ã&s#yèy_ È@t7yfù=Ï9 ¼çmš/u‘ 4’©?pgrB $£Jn=sù‬‬
                                                                            ‫ﺀ‬
‫ﻭﻋﻨﺪﻣﺎ ﺃﺩﺭﻙ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺫﻟﻚ ، ﺃﺩﺭﻙ ﺟﻮﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﻭﻟﺬﻟﻚ ﺧ ‪‬‬
‫ﺮ‬
‫‪ãA¨rr& O$tRr&ur š•ø‹s9Î) àMö6è? š•oY»ysö6ß™ tA$s% s-$sùr& !$£Jn=sù 4 $Z)Ïè|¹ 4Óy›qãB §•yzur‬‬   ‫ﺻﻌﻘﺎﹰ )‬
                                                                                        ‫#$9‪( tûüÏZÏB÷sßJø‬‬
‫٤٥‬           ‫‪‬‬                ‫‪‬‬
          ‫‪    ‬‬         ‫‪‬‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﷲ ﺗﻌﺎﱃ ، ﻭﺃﻧﻪ ﺃﲰﻰ ﻣﻦ ﺃﻥ ﳛﻴﻂ ﺑﻪ‬
                                                                         ‫ﺪ‬
‫ﻣﻜﺎﻥ ﳏ ‪‬ﺩ ، ﻭﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺫﻟﻚ ﻣﻦ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻷﺑﺼﺎﺭ ﻟﻪ ، ﻭﻋﺪﻡ ﻗﺪﺭﺓ ﺍﳊﻮﺍﺱ ﻋﻠﻴﻪ ،‬
                                      ‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﺒﻴﻨﻬﺎ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫) ‪ ] ( 玕Î6sƒø:$# ß#‹Ïܯ=9$# uqèdur ( t•»|Áö/F{$# à8Í‘ô‰ãƒ uqèdur ã•»|Áö/F{$# çmà2Í‘ô‰è? žw‬ﺍﻷﻧﻌﺎﻡ : ٣٠١‬
                                                                                                                       ‫[‬
                     ‫ﻥ‬                             ‫ﻊ‬           ‫ﻥ‬
‫ﻭﻛﻤﺎ ﻗﻠﻨﺎ ﺑﺄ ﱠ ﺍﳌﻜﺎﻥ ﺗﺎﺑ ‪ ‬ﳊﺮﻛﺔ ﺍﳌﺎﺩﺓ ﻭﻭﺟﻮﺩﻫﺎ ، ﻓﺈ ﱠ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺸﻐﻠﻪ ﺟﺴﻢ‬
                                             ‫ﺘ‬            ‫ﻕ‬
                 ‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻫﻮ ﳐﻠﻮ ‪ ‬ﻣﻊ ﺍﳌﺎﺩﺓ ﻭﻳ‪‬ﺴﻊ ﺗﺒﻌﺎﹰ ﻻﻣﺘﺪﺍﺩ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ..‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺟﻮﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ .. ﻓﻤﻦ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻭﱃ ﰲ ﺧﻠﻖ‬
                           ‫ﻴ‬                                   ‫ﻥ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﺃ ﱠ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﺎﻧﺘﺎ ﺿﻤﻦ ﺣ‪‬ﺰ ﻣﻜﺎﱐ ﺻﻐﲑ ) ﺇﺫﺍ ﻣﺎ ﻗﻮﺭﻥ‬
                             ‫ﰎ‬
                  ‫ﺑﺎﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺸﻐﻠﻪ ﺟﺴﻢ ﺍﻟﻜﻮﻥ ﺍﻵﻥ ( ﻭﺑﻌﺪ ﺫﻟﻚ ﱠ ﺍﻟﺘﻤﺎﻳﺰ ..‬
‫&‪$oYù=yèy_ur ( $yJßg»oYø)tFxÿsù $Z)ø?u‘ $tFtR%Ÿ2 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ¨br& (#ÿrã•xÿx. tûïÏ%©!$# t•tƒ óOs9urr‬‬   ‫)‬
                                                            ‫‪ ] ( ( @cÓyr >äóÓx« ¨@ä. Ïä!$yJø9$# z`ÏB‬ﺍﻷﻧﺒﻴﺎﺀ : ٠٣ [‬
                                         ‫ﻞ‬        ‫ﺗ‬
                              ‫ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺑﺪﺃﺕ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻻ‪‬ﺴﺎﻉ ﰲ ﻛ ﱢ ﺍﻻﲡﺎﻫﺎﺕ ..‬
                              ‫) ‪ ] ( tbqãèÅ™qßJs9 $¯RÎ)ur 7‰&‹÷ƒr'Î/ $yg»oYø‹t^t/ uä!$uK¡¡9$#ur‬ﺍﻟﺬﺍﺭﻳﺎﺕ : ٧٤ [‬

‫( ﺗﻌﲏ‬       ‫‪tbqãèÅ™qßJs9 $¯RÎ)ur‬‬                       ‫ﻥ‬
                                    ‫ﺇﻧﻨﺎ ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃ ﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )‬
             ‫ﺪ‬        ‫ﺘ‬                ‫ﻥ‬                 ‫ﺗ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﰲ ﺍﻻ‪‬ﺴﺎﻉ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ ﱠ ﺟﺴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻳ‪‬ﺴﻊ ﻭﻳﺘﻤ ‪‬ﺩ ﻣﻦ ﳊﻈﺔ ﻷﺧﺮﻯ‬
                                        ‫، ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﱪ ﺍﳌﻜﺎﻥ ﺍﶈﻴﻂ ﺑﺬﻟﻚ ..‬
     ‫ﻥ‬                     ‫ﺮ‬                   ‫ﺗ‬       ‫ﺮ‬
‫ﻭﻟﻜﻦ ﺇﱃ ﺃﻳﻦ ﺳﻴﺴﺘﻤ ‪ ‬ﻫﺬﺍ ﺍﻻ‪‬ﺴﺎﻉ ؟ .. ﻫﻞ ﺳﻴﺴﺘﻤ ‪ ‬ﺇﱃ ﺍﻟﻼ‪‬ﺎﻳﺔ ، ﺃﻡ ﺃ ﱠ ﻫﻨﺎﻙ‬
                                                                             ‫ﺪ‬
                  ‫ﺣ ‪‬ﺍﹰ ﺳﻴﻘﻒ ﻋﻨﺪﻩ ؟ .. ﺃﻡ ﺃﻧﻪ ﺳﻴﻌﻮﺩ ﺑﺎﻻﻧﻜﻤﺎﺵ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ؟ ..‬
                   ‫ﻴ ﻥ‬
‫ﻭﻳﻠﻘﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺟﻮﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﻣﺒ‪‬ﻨﺎﹰ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻜﻮﱐ‬
           ‫ﺍﻟﺬﻱ ﺭﲰﻪ ﺍﷲ ﺗﻌﺎﱃ ، ﺳﻴﺘﺮﺍﺟﻊ ﻭﺳﺘﻄﻮﻯ ﺍﻟﺴﻤﺎﺀ ، ﻭﻳﻌﺎﺩ ﺍﳋﻠﻖ ﺇﱃ ﺑﺪﺍﻳﺘﻪ ..‬
‫٥٥‬               ‫‪‬‬                ‫‪‬‬
              ‫‪    ‬‬                             ‫‪‬‬
‫‪4 ¼çn߉‹ÏèœR 9,ù=yz tA¨rr& !$tRù&y‰t/ $yJx. 4 É=çGà6ù=Ï9 Èe@ÉfÅb¡9$# Çc‘sÜŸ2 uä!$yJ¡¡9$# “ÈqôÜtR tPöqtƒ‬‬   ‫)‬
                                               ‫‪ ] ( šúüÎ=Ïè»sù $¨Zä. $¯RÎ) 4 !$oYøŠn=tã #´‰ôãur‬ﺍﻷﻧﺒﻴﺎﺀ : ٤٠١ [‬
     ‫ﻴ‬     ‫ﻧ‬                                                   ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﺸﻐﻠﻪ ﺍﳌﺎﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻟﻴﺲ ﺛﺎﺑﺘﺎﹰ ، ﻭﺇ‪‬ﻤﺎ ﻳﺘﻐ‪‬ﺮ ﻣﻦ‬
                                               ‫ﻴ‬
‫ﳊﻈﺔ ﻷﺧﺮﻯ ، ﻭﺃﻥ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺗﺘﻐ‪‬ﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ .. ﻓﺎﳌﻜﺎﻥ ﺍﻟﺜﺎﺑﺖ ﺍﳌﻄﻠﻖ ﻻ ﻭﺟﻮﺩ ﻟﻪ‬
                                                             ‫ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﺣﺎﺭ ﻋﻨﺪﻩ ﺍﻟﻜﺜﲑﻭﻥ ) ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ( ﻫﻮ ﻣﻌﺮﻓﺔ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﺟﺴﻢ‬
       ‫ﻳ‬                                                    ‫ﻮ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺗﺼ ‪‬ﺭﻩ ، ﻓﺨﺎﺭﺝ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﺍﻟﺬﻱ ﳝﻠﺆﻩ ﺟﺴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﺎﺫﺍ ‪‬ﻮﺟ‪‬ﺪ ؟!‬
 ‫ﻮ‬                                                      ‫ﻮ‬
‫.. ﻭﻫﻞ ﻧﺴﺘﻄﻴﻊ ﺗﺼ ‪‬ﺭ ﺫﻟﻚ ؟ .. ﻭﻗﺒﻞ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺧﻠﻖ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻜ ‪‬ﻥ‬
                                  ‫ﻣﻨﻬﺎ ، ﻫﻞ ﻛﺎﻥ ﻫﻨﺎﻙ ﺃﻱ ﺷﻲﺀ ﺍﲰﻪ ﺍﳌﻜﺎﻥ ؟ ..‬
            ‫ﻥ‬                    ‫ﻞ‬           ‫ﻴ ﻥ‬                  ‫ﻮ‬
‫ﳓﻦ ﺍﻟﺒﺸﺮ ﺗﻌ ‪‬ﺩﻧﺎ ﺃﻥ ﻧﺮﻯ ﻭﻧﺘﺨ‪‬ﻞ ﺃ ﱠ ﺧﻠﻒ ﻛ ﱢ ﺷﻲﺀٍ ﺷﻴﺌﺎﹰ ﺁﺧﺮ ، ﻭﺃ ﱠ ﺧﻠﻒ ﻫﺬﺍ‬
‫ﺍﻵﺧﺮ ﺷﻴﺌﺎﹰ ﺁﺧﺮ ، ﻭﻫﻜﺬﺍ ... ﻓﻨﺤﻦ ﻧﻌﻠﻢ ﺃﻧﻨﺎ ﻧﻌﻴﺶ ﻋﻠﻰ ﺍﻷﺭﺽ ، ﻭﺍﻷﺭﺽ ﲢﻴﻂ ‪‬ﺎ‬
                                ‫ﺮ‬                                  ‫ﺸ ﻴ‬
‫ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟ ‪‬ﻤﺴ‪‬ﺔ ، ﻭﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﺸﻤﺴﻴﺔ ﲢﻴﻂ ‪‬ﺎ ﺍ‪ ‬ﺓ ﺍﻟﱵ ﻧﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ .. ﻭﻫﻜﺬﺍ ﺣﱴ‬
                                                               ‫ﻮ‬             ‫ﻞ‬
                                                      ‫ﻳﻜ ﱡ ﺍﻟﻌﻘﻞ ﻋﻦ ﺗﺼ ‪‬ﺭ ﺫﻟﻚ ..‬
                          ‫ﻮ‬                                                ‫ﻥ‬
‫ﺇ ﱠ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﻜﻠﻞ ﺍﻟﻌﻘﻠﻲ ﻫﻮ ﻗﻴﺎﺱ ﺍﻟﺘﻤﺜﻴﻞ ، ﺍﻟﺬﻱ ﺗﻌ ‪‬ﺩﻩ ﺍﻟﻌﻘﻞ ﻣﻦ ﻣﻌﺮﻓﺘﻪ ﺍﳌﺒﺎﺷﺮﺓ‬
              ‫ﻮ‬
 ‫ﺍﻵﺗﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺱ ، ﻓﺠﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﺪﺭﻛﻬﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﻣﻜ ‪‬ﻧﺔ ﻣﻦ ﺃﺟﺴﺎﻡ‬
                   ‫ﻱ ﺪ‬              ‫ﻥ‬
 ‫ﻳﻘﻊ ﺧﻠﻔﻬﺎ ﺃﺟﺴﺎﻡ ، ﻭﻫﻜﺬﺍ ... ﻓﻠﻢ ﳛﺼﻞ ﺃ ﱠ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮ ‪ ‬ﻗ ‪‬ﻣﺖ ﻟﻪ ﺍﳊﻮﺍﺱ ﺻﻮﺭﺓ‬
   ‫ﻮ‬                      ‫ﻮ‬
 ‫ﻣﻦ ﺍﻟﻌﺪﻡ ﻏﲑ ﻣﺮﺗﺒﻄﺔ ﲟﺎﺩﺓ ﻭﻣﻜﺎﻥ ، ﻟﺬﻟﻚ ﻻ ﻳﺴﺘﻄﻴﻊ ﺗﺼ ‪‬ﺭ ﺍﻟﻌﺪﻡ ، ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺗﺼ ‪‬ﺭ‬
                                                                ‫ﻳ‬
                                                           ‫‪‬ﺎﻳﺔ ﺍﻟﻜﻮﻥ ﻣﺎﺩ‪‬ﺎﹰ ..‬
  ‫ﻴ‬      ‫ﻮ‬
‫ﺇ ﱠ ﺍﻟﻌﺒﺎﺭﺓ ) ﺧﺎﺭﺝ ﺟﺴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ( ﰲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺑﻖ ، ﲢﻤﻞ ﺗﺼ ‪‬ﺭﺍﹰ ﻭﳘ‪‬ﺎﹰ‬   ‫ﻥ‬
 ‫ﻮ‬                                      ‫ﻞ‬          ‫ﻥ‬
‫ﻣﻔﺮﻭﺿﺎﹰ ) ﳚﻬﻠﻪ ﺻﺎﺣﺒﻪ ( ﻫﻮ ﺃ ﱠ ﺍﻟﻜﻮﻥ ﳛﺘ ﱡ ﻣﻜﺎﻧﺎﹰ ﺟﺰﺋﻴﺎﹰ ﻣﻦ ﺷﻲﺀٍ ﺃﻛﱪ ، ﻭﻧﺮﻳﺪ ﺗﺼ ‪‬ﺭ‬
                      ‫ﺘ ﻮ‬                                  ‫ﻥ‬
‫ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺍﻷﻛﱪ .. ﺇ ﱠ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻓﺮﺿﻪ ﺍﻟ‪‬ﺼ ‪‬ﺭ ﺍﻟﺴﺎﺑﻖ ﻻ ﻭﺟﻮﺩ ﻟﻪ ،‬
      ‫ﻴ‬                            ‫ﻮ‬
‫ﻭﻗﺪ ﺩﺧﻞ ﺇﱃ ﺍﻟﻌﻘﻞ ﻧﺘﻴﺠﺔ ﻗﻴﺎﺱ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺬﻱ ﺗﻌ ‪‬ﺩﻩ ﻫﺬﺍ ﺍﻟﻌﻘﻞ ، ﻓﻤﻨﺎﻓﺬﻩ ﺍﳊﺴ‪‬ﺔ ﻋﻠﻰ‬
‫٦٥‬            ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬   ‫‪‬‬
         ‫ﺪ‬             ‫ﺪ‬                            ‫ﻌ‬              ‫ﺪ‬
‫ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﺗﻘ ‪‬ﻡ ﻟﻪ ﻣﻘﺪﻣﺎﺕ‪ ‬ﲨﻴ ‪‬ﻬﺎ ﻣﺎﺩﻳﺔ ، ﻭﺑﺎﻟﺘﺎﱄ ﲨﻴﻌﻬﺎ ﳛ ‪‬ﻫﺎ ﻣﻜﺎﻥ ﳏ ‪‬ﺩ ، ﻭﻫﻲ‬
                          ‫ﻮ‬
‫ﺟﺰﺀ ﻣﻦ ﻣﻜﺎﻥ ﺃﻛﱪ ﳛﻴﻂ ‪‬ﺎ .. ﻓﻤﻦ ﺃﻳﻦ ﻟﻠﻌﻘﻞ ﺃﻥ ﻳﺘﺼ ‪‬ﺭ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ،‬
                                           ‫ﻭﺑﺎﻟﺘﺎﱄ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﺍﳌﻜﺎﻥ ! ..‬
 ‫ﺪ‬                                                                     ‫ﻥ‬
‫ﺇ ﱠ ﺍﳌﻜﺎﻥ ﻣﺮﺗﺒﻂ ﺑﺎﳌﺎﺩﺓ ، ﻓﻼ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﺎﺩﺓ‪ ‬ﺗﺸﻐﻠﻪ ، ﻭﻻ ﻣﺎﺩﺓ ﺩﻭﻥ ﻣﻜﺎﻥ‪ ‬ﳛ ‪‬ﺩ‬
            ‫ﺮ‬
‫ﺃﺑﻌﺪﻫﺎ ، ﻟﺬﻟﻚ ﻭﺑﺒﺴﺎﻃﺔ ﳝﻜﻦ ﻟﻠﻌﻘﻞ ﺍﻋﺘﻤﺎﺩﺍﹰ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﺍﻟﻨﻈﺮﻱ ﺍ‪ ‬ﺩ ، ﻭﺣﺴﺐ‬
        ‫ﻥ ﻮ‬                                      ‫ﻧ‬
‫ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ، ﺃﻥ ﻳﺴﺘﻨﺘﺞ ﺃ‪‬ﻪ ﻻ ﻣﻜﺎﻥ ﺧﺎﺭﺝ ﺟﺴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﺃ ﱠ ﺗﺼ ‪‬ﺭ ﻭﺟﻮﺩ‬
                                          ‫ﻮ‬
‫ﻣﻜﺎﻥ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻳﻘﺘﻀﻲ ﺗﺼ ‪‬ﺭ ﻭﺟﻮﺩ ﻣﺎﺩﺓ ﺗﺸﻐﻞ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺬﻱ‬
                                             ‫ﺀ‬                          ‫ﻮ‬
                             ‫ﺗﺼ ‪‬ﺭﻧﺎﻩ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻫﻮ ﺟﺰ ٌ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
                                    ‫ﻧ‬            ‫ﺪ‬
‫ﻭﻋﻠﻰ ﺍﻟﻌﻘﻞ ) ﺣﺴﺐ ﻣﺎ ﺗﻘ ‪‬ﻡ ( ﺃﻥ ﻳﺪﺭﻙ ﺑﺄ‪‬ﻪ ﻻ ﻣﻜﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،‬
                                          ‫ﺧ‬                 ‫ﻕﻭ‬              ‫ﻥ‬
                ‫ﻭﺃ ﱠ ﺍﳌﻜﺎﻥ ﳐﻠﻮ ‪ ‬ﺟﺪ ﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ‪‬ﻠﻘﺖ ﻓﻴﻬﺎ ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﲝﺚ ﺍﳌﺎﺩﺓ ، ﻛﻴﻒ ﻓﺮﺽ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﳊﺎﺩﻳﺔ ﻣﻘﺪﻣﺎﺕ‪ ‬ﻭﳘﻴﺔ ،‬
                                         ‫ﺘﻤ‬
‫ﻟﺘﻀﻠﻴﻞ ﺍﻟﻌﻘﻞ ﻭﺣﺠﺒﻪ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟ‪‬ﻌ ‪‬ﻖ ﰲ ﺣﻜﻤﺔ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ .. ﻓﻜﻤﺎ ﺃ‪‬ﻢ‬
                                                           ‫ﺔ‬          ‫ﻥ‬
‫ﻓﺮﺿﻮﺍ ﺃ ﱠ ﺍﳌﺎﺩﺓ ﺃﺯﻟﻴ ﹲ ﻟﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﻣﻦ ﻳﺴﺄﻝ ﻋﻦ ﺧﺎﻟﻖ ﺍﳌﺎﺩﺓ ، ﻓﺮﺿﻮﺍ ﺍﻟﻼ ﳏﺪﻭﺩﻳﺔ‬
                                                     ‫ﻥ‬
‫ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻷ ﱠ ﺃﺯﻟﻴﺔ ﺍﳌﺎﺩﺓ ﺗﻘﺘﻀﻲ ﺫﻟﻚ .. ﻭﻫﺎ ﳓﻦ ﻧﺮﻯ ﺳﻘﻮﻁ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ‬
                                            ‫ﻥ‬
‫ﺍﻟﻮﳘﻴﺔ ﻋﻠﻤﻴﺎﹰ ) ﻓﻘﺪ ﺃﺛﺒﺖ ﺍﻟﻌﻠﻢ ﺃ ﱠ ﻟﻠﻜﻮﻥ ﺣﺪﻭﺩﺍﹰ ﻭﺃﻧﻪ ﻟﻴﺲ ﻻ ‪‬ﺎﺋﻴﺎﹰ ( ، ﻭﺳﻘﻮﻃﻬﺎ‬
                                                     ‫ﻥ‬
‫ﻣﻨﻄﻘﻴﺎﹰ ، ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃ ﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺛﺒﺖ ﻗﺒﻞ ﺫﻟﻚ ﺳﻘﻮﻁ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ‬
                                                                  ‫ﻀﻟ‬
              ‫ﺍﻟﻮﳘﻴﺔ ﺍﻟ ‪‬ﺎﱠﺔ ، ﻣﻠﻘﻴﺎﹰ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺟﻮﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ..‬

                            ‫$‬       ‫$‬       ‫$‬
            
            
          
         
      
    
         
           
  
 
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    adnan@thekr.net
                              ‫‪ ‬‬


‫ﻥ‬                                           ‫ﻴ‬
‫.. ﻣﺎ ﻫﻮ ﺍﻟﺰﻣﻦ ؟ .. ﻭﻣﺎ ﻫﻲ ﻣﺎﻫ‪‬ﺘﻪ ؟ .. ﻭﻛﻴﻒ ﻧﺪﺭﻛﻪ ؟ .. ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ : ﺇ ﱠ‬
‫ﺍﻟﺴﻨﺔ ﻫﻲ )٢١( ﺷﻬﺮﺍﹰ ، ﻭﺇ ﱠ ﺍﻟﺸﻬﺮ ﻫﻮ )٠٣( ﻳﻮﻣﺎﹰ ، ﻭﺇ ﱠ ﺍﻟﻴﻮﻡ ﻫﻮ )٤٢( ﺳﺎﻋﺔ ، ﻭﺇ ﱠ‬
‫ﻥ‬                         ‫ﻥ‬                          ‫ﻥ‬
                           ‫ﺍﻟﺴﺎﻋﺔ ﻫﻲ )٠٦( ﺩﻗﻴﻘﺔ ..... ﺇﱁ .. ﻓﻤﺎﺫﺍ ﻳﻐﲏ ﺫﻟﻚ ؟ ..‬
            ‫ﻥ‬                                   ‫ﻮ‬
‫ﻟﻮ ﺃﺧﺬﻧﺎ ﺷﺮﻳﻄﺎﹰ ﺳﻴﻨﻤﺎﺋﻴﺎﹰ ﻳﺼ ‪‬ﺭ ﺣﺎﺩﺛﺔﹰ ﻣﺎ ، ﻭﻗﻤﻨﺎ ﺑﻌﺮﺿﻪ ، ﻟﻮﺟﺪﻧﺎ ﺃ ﱠ ﺯﻣﻦ ﻋﺮﺽ‬
‫ﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﻭﺣﺴﺐ ﻣﻘﻴﺎﺳﻨﺎ ﻟﻠﺰﻣﻦ ، ﻫﻮ ﳎﻤﻮﻉ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﱵ‬
                                                     ‫‪‬ﺮﺽ ﺧﻼﳍﺎ ﻫﺬﺍ ﺍﻟﻔﻴﻠﻢ ..‬ ‫ﻋ‬
                                                                       ‫ﻗ‬
‫ﺇﺫﺍ ﹸﻤﻨﺎ ﺑﻌﺮﺽ ﻫﺬﺍ ﺍﻟﻔﻴﻠﻢ ﻧﻔﺴﻪ ، ﻭﻟﻜﻦ ﺑﺸﻜﻞﹴ ﺃﺑﻄﺄ ﻗﻠﻴﻼﹰ ، ﺃﻭ ﺃﺳﺮﻉ ﻗﻠﻴﻼﹰ ﻣﻦ‬
‫ﺍﻟﻌﺮﺽ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺴﺎﺑﻖ ﻓﻬﻞ ﳎﻤﻮﻉ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﻼﺯﻣﺔ ) ﺣﺴﺐ ﻣﻘﻴﺎﺳﻨﺎ ﻟﻠﺰﻣﻦ (‬
                                           ‫ﻟﻌﺮﺿﻪ ﻫﻮ ﺫﺍﺗﻪ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ؟ ..‬
‫ﺇ ﱠ ﺍﻟﺼﻮﺭ ﺍﳌﻌﺮﻭﺿﺔ ) ﺍﳍﻴﺌﺎﺕ ﺍﳌﻜﺎﻧﻴﺔ ( ﻫﻲ ﺫﺍ‪‬ﺎ ﰲ ﺍﳊﺎﻻﺕ ﺍﻟﺜﻼﺙ ، ﱂ ﺗﻨﻘﺺ ﻭﱂ‬    ‫ﻥ‬
                                  ‫ﻥ‬                                  ‫ﻱ‬
‫ﺗﺰﺩ ﺃ ‪ ‬ﺻﻮﺭﺓ ، ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﳒﺪ ﺃ ﱠ ﺍﻟﺰﻣﻦ ﺍﻟﻼﺯﻡ ﻟﻌﺮﺽ ﺍﻟﻔﻴﻠﻢ ﳜﺘﻠﻒ ﻣﻦ‬
                                ‫ﺼ‬                        ‫ﻥ‬
     ‫ﺣﺎﻟﺔ ﻷﺧﺮﻯ ، ﻣﻊ ﺃ ﱢَ ﺇﺣﺴﺎﺳﻨﺎ ﺑﺰﻣﻦ ﺃﺣﺪﺍﺙ ﺍﻟﻘ ‪‬ﺔ ﻫﻮ ﺫﺍﺗﻪ ﰲ ﺍﳊﺎﻻﺕ ﺍﻟﺜﻼﺙ ..‬
                                                                     ‫ﻥ‬
‫ﻭﺇ ﱠ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺍﳉﺰﺋﻴﺔ ، ﺍﻟﱵ ﺗﻔﺼﻞ ﻋﺮﺽ ﺻﻮﺭﺗﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ﰲ ﺍﳊﺎﻻﺕ ﺍﻟﺜﻼﺙ ،‬
                           ‫ﻞ‬                          ‫ﻠ‬
‫ﳐﺘﻠﻔﺔ ، ﻭﻳﻜﻮﻥ ﺍﻟﺰﻣﻦ ﺍﻟﻜﱢﻲ ﺍﻟﻼﺯﻡ ﻟﻌﺮﺽ ﺍﻟﻔﻴﻠﻢ ﰲ ﻛ ﱢ ﺣﺎﻟﺔ ﻫﻮ ﳎﻤﻮﻉ ﺍﻷﺯﻣﻨﺔ ﺍﳉﺰﺋﻴﺔ‬
 ‫ﺼ‬
‫ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﻋﺮﺽ ﺻﻮﺭﺗﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ، ﺑﻴﻨﻤﺎ ﺇﺣﺴﺎﺳﻨﺎ ﺑﺰﻣﻦ ﺃﺣﺪﺍﺙ ﺍﻟﻘ ‪‬ﺔ‬
                           ‫ﺼ‬                 ‫ﻘ‬                              ‫ﺔ‬
                       ‫ﻣﺴﺄﻟ ﹲ ﺃﺧﺮﻯ ﺗﺘﻌﻠﻖ ﲟﺘﺎﺑﻌﺔ ﺇﺩﺭﺍﻛﻨﺎ ﻟﺘﻨ ﱡﻞ ﺃﺣﺪﺍﺙ ﻫﺬﻩ ﺍﻟﻘ ‪‬ﺔ ..‬
                                                       ‫ﺘﻴ‬
‫ﻓﺈﺣﺴﺎﺳﻨﺎ ﻭﺇﺩﺭﺍﻛﻨﺎ ﻟﻠ‪‬ﻐ‪‬ﺮ ﺍﳊﺎﺻﻞ ﻧﺘﻴﺠﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺻﻮﺭﺓ ﺣﺪﺙ ﻟﺼﻮﺭﺓ ﺣﺪﺙ‬
                                ‫ﺘﻴ‬                 ‫ﺛ‬
‫ﺁﺧﺮ ، ﻭﻣﺎ ﺗﺪﺭﻛﻪ ﻧﻔﻮﺳﻨﺎ ﻭﺗﺘﺄﱠﺮ ﺑﻪ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟ‪‬ﻐ‪‬ﺮ ، ﻫﻮ ﺫﺍﺗﻪ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻠﺰﻣﻦ ﺍﻟﺬﻱ‬
  ‫٨٥‬              ‫‪‬‬                  ‫‪‬‬
              ‫‪    ‬‬        ‫‪‬‬
                                    ‫ﻥ‬
‫ﻳﻔﺼﻞ ﺑﲔ ﺣﺪﺛﻲ ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﻋﻦ ﺑﻌﻀﻬﻤﺎ .. ﺇ ﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﺭﲰﺖ ﰲ ﺍﻟﻨﻔﺲ )‬
                    ‫ﺼ‬                                 ‫ﻮ‬
‫ﻋﱪ ﺃﺣﺎﺳﻴﺴﻨﺎ ( ﺗﺄﺛﲑﺍﹰ ﻣﺎ ، ﻭﺗﺼ ‪‬ﺭﺍﹰ ﻋﻦ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗ ‪‬ﻮﺭﻫﺎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬
                              ‫ﻮ‬
‫. ﻭﺗﺄﰐ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺘﺮﺳﻢ ﰲ ﺍﻟﻨﻔﺲ ﺗﺄﺛﲑﺍﹰ ﺁﺧﺮ ، ﻭﺗﺼ ‪‬ﺭﺍﹰ ﺁﺧﺮ ﻟﻠﻬﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺍﻟﱵ ﺍﻧﺘﻘﻞ ﺇﻟﻴﻬﺎ ﺍﳊﺪﺙ ، ﻭﻳﻜﻮﻥ ﺍﻟﺰﻣﻦ ﺍﻟﻔﺎﺻﻞ ) ﺍﻟﺬﻱ ﺗﺪﺭﻛﻪ ﻧﻔﻮﺳﻨﺎ ( ﺑﲔ ﻫﺎﺗﲔ‬
‫ﺍﻟﺼﻮﺭﺗﲔ ) ﺍﳍﻴﺌﺘﲔ ﺍﳌﻜﺎﻧﻴﺘﲔ ( ، ﻫﻮ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﻟﻠﺘﻐﲑ ﺍﳊﺎﺻﻞ ﺑﲔ ﻫﺎﺗﲔ ﺍﳍﻴﺌﺘﲔ‬
                                                                    ‫ﺍﳌﻜﺎﻧﻴﺘﲔ ..‬
                    ‫ﺼ‬           ‫ﻴ‬
‫ﺇ ﱠ ﺍﻹﺳﺮﺍﻉ ﻭﺍﻹﺑﻄﺎﺀ ﰲ ﺇﺣﺴﺎﺳﻨﺎ ﺍﻟﺪﺍﺧﻠﻲ ﺑﺘﻐ‪‬ﺮ ﺃﺣﺪﺍﺙ ﻗ ‪‬ﺔ ﺍﻟﻔﻴﻠﻢ ، ﻭﺑﺎﻧﺴﻴﺎ‪‬ﺎ‬ ‫ﻥ‬
‫ﺍﻟﺰﻣﲏ ، ﻳﻜﻮﻥ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺗﺴﺮﻳﻊ ﻋﺮﺽ ﺍﻟﻔﻴﻠﻢ ﻭﺗﺒﻄﻴﺌﻬﺎ ) ﺯﻣﻦ ﻋﺮﺽ ﺍﻟﻔﻴﻠﻢ ( .. ﻓﺎﺧﺘﻴﺎﺭ‬
             ‫ﺪ‬                           ‫ﺼ‬
‫ﺻﻮﺭﺓ ﻣﻨﺎﺳﺒﺔ ﻷﺣﺪﺍﺙ ﻣﻦ ﻣﺮﺍﺣﻞ ﺍﻟﻘ ‪‬ﺔ ، ﻳﺮﺳﻢ ﰲ ﻧﻔﻮﺳﻨﺎ ﺳﺮﻋﺔﹰ ﳏ ‪‬ﺩﺓﹰ ﻻﻧﺴﻴﺎﺏ‬
                                                         ‫ﻮ‬        ‫ﺼ‬
                                    ‫ﺃﺣﺪﺍﺙ ﺍﻟﻘ ‪‬ﺔ ، ﻭﻟﺘﺼ ‪‬ﺭ ﺯﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ..‬
       ‫ﺲ‬            ‫ﺼ‬
‫ﻭﺍﻻﺧﺘﻴﺎﺭ ﺍﳌﻨﺎﺳﺐ ﻟﺼﻮﺭ ﺃﺣﺪﺍﺙ‪ ‬ﻣﺘﺒﺎﻋﺪﺓ‪ ‬ﺯﻣﻨﻴﺎﹰ ﰲ ﻫﺬﻩ ﺍﻟﻘ ‪‬ﺔ ، ﳚﻌﻠﻨﺎ ﳓ ‪ ‬ﺑﻜﺎﻣﻞ‬
         ‫ﻮ‬                               ‫ﻞ‬                     ‫ﺼ‬
‫ﺯﻣﻦ ﻫﺬﻩ ﺍﻟﻘ ‪‬ﺔ ، ﻭﻟﻜﻦ ﻋﱪ ﻋﺮﺽﹴ ﺃﻗ ﱠ ﺯﻣﻨﺎﹰ ﻣﻦ ﺍﻟﻌﺮﺽ ﺍﻟﻄﺒﻴﻌﻲ .. ﻓﺘﺼ ‪‬ﺭﻧﺎ ﻟﺰﻣﻦ‬
   ‫ﻮ‬                                                       ‫ﻮ‬      ‫ﺼ‬
‫ﺃﺣﺪﺍﺙ ﺍﻟﻘ ‪‬ﺔ ﺍﳌﺼ ‪‬ﺭﺓ ﰲ ﻣﺴﻠﺴﻞﹴ ﻳﺴﺘﻐﺮﻕ ﻋﺮﺿﻪ ﻋﺸﺮﺍﺕ ﺍﻟﺴﺎﻋﺎﺕ ، ﻫﻮ ﺫﺍﺗﻪ ﺗﺼ ‪‬ﺭﻧﺎ‬
                                               ‫ﺗ ﻮ‬       ‫ﺼ‬
            ‫ﻟﺰﻣﻦ ﺃﺣﺪﺍﺙ ﻫﺬﻩ ﺍﻟﻘ ‪‬ﺔ ﺣﻴﻨﻤﺎ ‪‬ﺼ ‪‬ﺭ ﰲ ﻓﻴﻠﻢ ﻳﺴﺘﻐﺮﻕ ﻋﺮﺿﻪ ﺳﺎﻋﺘﲔ ..‬
      ‫ﺲ‬            ‫ﺼ‬
‫ﻭﺍﻻﺧﺘﻴﺎﺭ ﺍﳌﻨﺎﺳﺐ ﻟﺼﻮﺭ ﺃﺣﺪﺍﺙ‪ ‬ﻣﺘﻘﺎﺭﺑﺔ ﺯﻣﻨﻴﺎﹰ ﰲ ﻫﺬﻩ ﺍﻟﻘ ‪‬ﺔ ، ﳚﻌﻠﻨﺎ ﳓ ‪ ‬ﺑﻜﺎﻣﻞ‬
                                                                    ‫ﺼ‬
                    ‫ﺯﻣﻦ ﺍﻟﻘ ‪‬ﺔ ، ﻭﻟﻜﻦ ﻋﱪ ﻋﺮﺽﹴ ﺃﻛﱪ ﺯﻣﻨﺎﹰ ﻣﻦ ﺍﻟﻌﺮﺽ ﺍﻟﻄﺒﻴﻌﻲ ..‬
                             ‫ﻴ‬
‫ﻭﻟﻮ ﻗﻤﻨﺎ ﺑﺘﺼﻮﻳﺮ ﺷﺮﻳﻂ‪ ‬ﺳﻴﻨﻤﺎﺋﻲ ﳉﺴﻢﹴ ﻻ ﺗﺘﻐ‪‬ﺮ ﻫﻴﺌﺘﻪ ﺍﳌﻜﺎﻧﻴﺔ ) ﺣﺴﺐ ﺣﺪﻭﺩ‬
                                                       ‫ﻞ‬
‫ﺇﺩﺭﺍﻛﻨﺎ ( ﻻ ﻫﻮ ﻭﻻ ﻛ ﱡ ﻣﺎ ﳛﻴﻂ ﺑﻪ ، ﻋﻨﺪﻫﺎ ﺳﺘﻜﻮﻥ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﻳﻌﺮﺿﻬﺎ ﻫﺬﺍ‬
                   ‫ﰎ‬    ‫ﺐ ﻧ‬
‫ﺍﻟﺸﺮﻳﻂ ﻣﺘﻤﺎﺛﻠﺔ ﲤﺎﻣﺎﹰ ، ﻭﺃﺛﻨﺎﺀ ﻋﺮﺽ ﻫﺬﺍ ﺍﻟﻔﻴﻠﻢ ﻧ‪‬ﺤ‪‬ﺴ‪  ‬ﺃ‪‬ﻪ ﻗﺪ ﱠ ﺇﻳﻘﺎﻑ ﻋﺮﺽ ﻫﺬﺍ‬
‫ﺍﻟﺸﺮﻳﻂ ، ﻭﻻ ﻓﺎﺭﻕ ﻋﻨﺪﻧﺎ ﺣﻴﻨﺌﺬ‪ ‬ﻣﻦ ﺍﻹﺳﺮﺍﻉ ﺃﻭ ﺍﻹﺑﻄﺎﺀ ﰲ ﻋﺮﺽ ﻫﺬﺍ ﺍﻟﻔﻴﻠﻢ ، ﻷﻧﻪ ﻻ‬
                                                           ‫ﻱ‬
‫ﻳﺮﺳﻢ ﰲ ﻧﻔﻮﺳﻨﺎ ﺃ ‪ ‬ﺗﺄﺛﲑﹴ ﻧﺘﻴﺠﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺻﻮﺭﺓ‪ ‬ﺇﱃ ﺃﺧﺮﻯ ، ﻭﺑﺎﻟﺘﺎﱄ ﺍﻧﻌﺪﻡ ﺍﻟﺰﻣﻦ‬
  ‫٩٥‬            ‫‪‬‬                 ‫‪‬‬
             ‫‪    ‬‬       ‫‪‬‬
‫ﺍﳉﺰﺋﻲ ) ﺍﻟﺬﻱ ﺗﺪﺭﻛﻪ ﻧﻔﻮﺳﻨﺎ ( ﺍﻟﺬﻱ ﻳﻔﺼﻞ ﻋﺮﺽ ﺻﻮﺭﺗﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ، ﻭﺑﺎﻟﺘﺎﱄ ﺍﻧﻌﺪﺍﻡ‬
                                              ‫ﻴ‬
                                         ‫ﺯﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻴﻠﻢ ﻭﻛﺄﻧﻪ ﻟﻮﺣﺔ ﺟﺪﺍﺭﻳﺔ ﻣ‪‬ﺘﺔ ..‬
                                                                     ‫ﻥ‬
‫ﻣﻦ ﻫﻨﺎ ﻧﺪﺭﻙ ﺃ ﱠ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﺇﱃ ﺃﺧﺮﻯ ، ﺑﺎﻟﻨﺴﺒﺔ ﳊﺎﺩﺛﺔ‪ ‬ﻣﺎ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ‬
                                              ‫ﻳ ﺪ‬
               ‫ﺣﺴﺐ ﺃﺣﺎﺳﻴﺴﻨﺎ ، ﻫﻮ ﺍﻟﺬﻱ ‪‬ﺤ ‪‬ﺩ ﺳﺮﻋﺔ ﺍﻧﺴﻴﺎﺏ ﺯﻣﻦ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ..‬
                                                    ‫.. ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..‬
‫ﻟﻮ ﹸﻤﻨﺎ ﺑﺰﺭﺍﻋﺔ ﺇﺣﺪﻯ ﺍﳋﻀﺮﻭﺍﺕ ﺍﻟﺼﻴﻔﻴﺔ ﰲ ﺍﻟﺼﻴﻒ ، ﻭﺣﺴﺒﻨﺎ ﺍﻟﺰﻣﻦ ﺍﳌﻘﺎﺑﻞ ﻣﻦ‬  ‫ﻗ‬
‫ﳊﻈﺔ ﺯﺭﺍﻋﺘﻬﺎ ﺇﱃ ﳊﻈﺔ ﺇﻧﺘﺎﺟﻬﺎ .. ﻭﻗﻤﻨﺎ ﺑﺰﺭﺍﻋﺔ ﺍﻟﺼﻨﻒ ﻧﻔﺴﻪ ﰲ ﺍﻟﺸﺘﺎﺀ ، ﻭﺿﻤﻦ‬
‫ﻇﺮﻭﻑ ﻣﺎﺩﻳﺔ ﺃﺧﺮﻯ ﻏﲑ ﺗﻠﻚ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺼﻴﻒ ، ﻭﻗﻤﻨﺎ ﺃﻳﻀﺎﹰ ﲝﺴﺎﺏ ﺍﻟﺰﻣﻦ ﺍﳌﻘﺎﺑﻞ‬
          ‫ﻣﻦ ﳊﻈﺔ ﺯﺭﺍﻋﺘﻬﺎ ﺇﱃ ﳊﻈﺔ ﺇﻧﺘﺎﺟﻬﺎ ، ﻓﻬﻞ ﻳﺘﺴﺎﻭﻯ ﺍﻟﺰﻣﻨﺎﻥ ؟ .. ﺑﺎﻟﻄﺒﻊ ﻻ ..‬
                                                           ‫ﺮ‬
‫ﺇ ﱠ ﺍﻟﻨﺒﺘﺔ ﰲ ﺍﳊﺎﻟﺘﲔ ﻣ ‪‬ﺕ ﲟﺮﺍﺣﻞ ﺍﻟﻨﻤﻮ ﺫﺍ‪‬ﺎ ، ﻭﳕﺖ ﻭﺗﻜﺎﺛﺮﺕ ﺧﻼﻳﺎﻫﺎ ﺑﺎﳊﺠﻢ ﻧﻔﺴﻪ‬    ‫ﻥ‬
‫ﻥ‬                                                          ‫ﺮ‬
‫، ﻓﺎﳍﻴﺌﺎﺕ ﺍﳌﻜﺎﻧﻴﺔ ﺍﻟﱵ ﻣ ‪‬ﺕ ‪‬ﺎ ﺍﻟﻨﺒﺘﺔ ﰲ ﺍﳊﺎﻟﺘﲔ ﻫﻲ ﺫﺍ‪‬ﺎ ، ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﳒﺪ ﺃ ﱠ‬
                                                                   ‫ﺍﻟﺰﻣﻨﲔ ﳐﺘﻠﻔﺎﻥ ..‬
                                   ‫ﻧ ﺲ ﻥ‬
‫ﳓﻦ ﺧﺎﺭﺝ ﺍﻟﻌﺎﱂ ﺍﻟﺪﺍﺧﻠﻲ ﳍﺬﻩ ﺍﻟﻨﺒﺘﺔ ، ‪‬ﺤ ‪ ‬ﺃ ﱠ ﺍﻟﺰﻣﻦ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ، ﺃﻃﻮﻝ ﻣﻨﻪ ﰲ‬
                                                      ‫ﻥ‬
‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ ﱠ ﺍﻟﺰﻣﻦ ﺍﳉﺰﺋﻲ ) ﺣﺴﺐ ﺇﺣﺴﺎﺳﻨﺎ ﳓﻦ ( ﺍﻟﻼﺯﻡ ﻻﻧﺘﻘﺎﻝ ﺍﳋﻠﻴﺔ‬
‫ﻣﻦ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﺇﱃ ﺃﺧﺮﻯ ، ﻫﻮ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻃﻮﻝ ﻣﻨﻪ ﰲ ﺍﳊﺎﻟـﺔ ﺍﻷﻭﱃ .. ﻭﻟﻜـﻦ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺒﺘﺔ ﻧﻔﺴﻬﺎ ﻣﺎ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳊﺎﻟﺘﲔ ؟ ..... ﻣﻦ ﺧﻼﻝ ﺯﻣﻨﻬﺎ ﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺬﻱ ﳛﻜﻢ‬
            ‫ﻴ‬            ‫ﺮ‬         ‫ﻞ‬                  ‫ﻱ‬       ‫ﻳ‬
‫ﳕﻮ ﺧﻼﻳﺎﻫﺎ ، ﻻ ‪‬ﻮﺟﺪ ﺃ ‪ ‬ﻓﺎﺭﻕ ، ﻷ‪‬ﺎ ﰲ ﻛ ﱢ ﺣﺎﻟﺔ ﺳﺘﻤ ‪ ‬ﻋﱪ ﻣﺮﺍﺣﻞ ﻣﻌ‪‬ﻨﺔ ، ﻭﻫﻴﺌﺎﺕ‬
                                            ‫ﻷ‬                       ‫ﺪ‬
                                      ‫ﻣﻜﺎﻧﻴﺔ ﳏ ‪‬ﺩﺓ ، ﻫﻲ ﺫﺍ‪‬ﺎ ﰲ ﺍﳊﺎﻟﺔ ﺍ ُﺧﺮﻯ ..‬
                                                                 ‫ﺃ‬
‫ﻭﻟﻮ ﹸﺗﻴﺢ ﻟﻨﺎ ﺗﺼﻮﻳﺮ ﻫﺎﺗﲔ ﺍﳊﺎﻟﺘﲔ ) ﺍﻟﻨﺒﺘﺔ ﰲ ﺍﻟﺼﻴﻒ ، ﻭﰲ ﺍﻟﺸﺘﺎﺀ ( ﻋﱪ ﺷﺮﻳﻄﲔ‬
         ‫ﻥ‬                              ‫ﻱ‬
‫ﺳﻴﻨﻤﺎﺋﻴﲔ ﻛﺒﲑﻳﻦ ، ﺳﻮﻑ ﻻ ﳒﺪ ﺃ ‪ ‬ﺍﺧﺘﻼﻑ‪ ‬ﺑﲔ ﺍﻟﺸﺮﻳﻄﲔ ، ﺳﻮﻯ ﺃ ﱠ ﺇﺣﺴﺎﺳﻨﺎ‬
‫ﻥ‬
‫ﺑﺴﺮﻋﺔ ﻋﺮﺽ ﺍﻟﺸﺮﻳﻂ ﺍﻟﺜﺎﱐ ﺃﺑﻄﺄ ﻣﻦ ﺳﺮﻋﺔ ﻋﺮﺽ ﺍﻟﺸﺮﻳﻂ ﺍﻷﻭﻝ ، ﻭﺑﺎﻟﺘﺎﱄ ﳓﺲ ﺑﺄ ﹼ‬
‫ﺯﻣﻨﻪ ﺃﻛﱪ ) ﻫﺬﺍ ﺇﻥ ﺍﺳﺘﻄﻌﻨﺎ ﺭﺻﺪ ﺍﳍﻴﺌﺎﺕ ﺍﳌﻜﺎﻧﻴﺔ ﺍﻟﺼﻐﺮﻯ ﺍﻟﱵ ﻳﻨﻤﻮ ﺧﻼﳍﺎ ﺍﻟﻨﺒﺎﺕ‬
 ‫٠٦‬           ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬     ‫‪‬‬
                     ‫ﺪ‬
‫ﻭﺗﺼﻮﻳﺮ‪‬ﻫﺎ ( .. ﻭﻟﻮ ﺃﻧﻨﺎ ﺃﺳﺮﻋﻨﺎ ﺑﻌﺮﺽ ﺍﻟﺸﺮﻳﻂ ﺍﻟﺜﺎﱐ ﲟﻘﺪﺍﺭ ﳏ ‪‬ﺩ ﳊﺼﻠﻨﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻂ‬
                            ‫ﺪ‬
‫ﺍﻷﻭﻝ ، ﻭﻟﻮ ﺃﻧﻨﺎ ﺃﺑﻄﺄﻧﺎ ﺑﻌﺮﺽ ﺍﻟﺸﺮﻳﻂ ﺍﻷﻭﻝ ﲟﻘﺪﺍﺭ ﳏ ‪‬ﺩ ﳊﺼﻠﻨﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻂ ﺍﻟﺜﺎﱐ ..‬
                                  ‫ﺩ‬                  ‫ﺳ‬             ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺗﻔﺎﻋﻞ ﺣﻮﺍ ‪‬ﻨﺎ ﻣﻊ ﺣﺮﻛﺔ ﺍﳌﺎ ‪‬ﺓ ، ﻣﻦ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﻷﺧﺮﻯ ، ﻫﻮ ﺍﻟﺬﻱ‬
                                  ‫ﺩ‬
                             ‫ﻳﺮﺳﻢ ﺍﻟﺰﻣﻦ ﺍﳋﺎﺭﺟﻲ ) ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ( ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﳌﺎ ‪‬ﺓ ..‬
                                                            ‫.. ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..‬
‫ﻟﻨﺘﺨ‪‬ﻞ ﺃ‪‬ﻨﺎ ﻭﺿﻌﻨﺎ ﺇﻧﺴﺎﻧﺎﹰ ﻭﺑﻴﺪﻩ ﺳﺎﻋﺔ ﻣﻮﺍﻗﺘﺔ ﻟﺴﺎﻋﺎﺗﻨﺎ ، ﰲ ﻣﺮﻛﺒﺔ ﻓﻀﺎﺋﻴﺔ ﺗﺴﲑ‬‫ﻴ ﻧ‬
‫ﺑﺴﺮﻋﺔ ﻗﺮﻳﺒﺔ ﻧﺴﺒﻴﺎﹰ ﻣﻦ ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ ، ﻭﺑﻌﺪ ﻓﺘﺮﺓ ﻋﺎﺩ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﲟﺮﻛﺒﺘﻪ ﺇﻟﻴﻨﺎ .. ﻓﻬﻞ‬
                                ‫ﻨ‬                         ‫ﺠ‬                      ‫ﺠ‬
         ‫ﺗﺴ ‪‬ﻞ ﺍﻟﺮﻗﻢ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺳ ‪‬ﻠﺘﻪ ﺳﺎﻋﺎﺗﻨﺎ ﺃﺛﻨﺎﺀ ﻏﻴﺎﺑﻪ ﻋ‪‬ﺎ ؟ .. ﻳﻘﻮﻝ ﺍﻟﻌﻠﻢ ﻻ !..‬
          ‫ﻠ‬                                       ‫ﻞ‬
‫ﻓﺴﺎﻋﺘﻪ ﺳﺘﺴﺠﻞ ﺯﻣﻨﺎﹰ ﺃﻗ ﹼ ﻣﻦ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺳﺠﻠﺘﻪ ﺳﺎﻋﺎﺗﻨﺎ ﲟﻘﺪﺍﺭﹴ ﻳﺘﻌﱠﻖ ﺑﺴﺮﻋﺔ‬
                                             ‫ﻧ‬                   ‫ﻴ‬
‫ﻣﺮﻛﺒﺘﻪ ، ﻭﺳ‪‬ﻔﺎﺟﺄ ﻫﻮ ﺑﺬﻟﻚ ﻛﻤﺎ ‪‬ﻔﺎﺟﺄ ﳓﻦ .. ﻓﻔﻲ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ ، ﻟﻦ‬
 ‫ﺩ‬            ‫ﺳ‬                                   ‫ﻥ‬                       ‫ﺲ‬
‫ﳛ ‪ ‬ﺃﺑﺪﺍﹰ ﺑﺘﺒﺎﻃﺆ ﺳﺎﻋﺘﻪ ، ﻷ ﱠ ﺧﻼﻳﺎ ﺟﺴﺪﻩ ، ﻭﻧﺒﻀﺎﺕ ﻗﻠﺒﻪ ، ﻭﺣﻮﺍ ‪‬ﻪ ، ﻭﲨﻴﻊ ﻣﺎ ‪‬ﺓ‬
                   ‫ﺭ‬
‫ﺟﺴﻤﻪ ، ﺳﺘﺘﺒﺎﻃﺄ ﺣﺮﻛﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺗﺘﺒﺎﻃﺄ ‪‬ﺎ ﺣﺮﻛﺔ ﺫ ‪‬ﺍﺕ ﺳﺎﻋﺘﻪ ﻭﻋﻘﺎﺭ‪‬ﺎ ،‬
                                                                      ‫ﻞ ﺭ‬
‫ﻭﻛ ﱡ ﺫ ‪‬ﺍﺕ ﺍﳌﺮﻛﺒﺔ ﺍﻟﱵ ﻫﻮ ﺑﺪﺍﺧﻠﻬﺎ .. ﻓﺰﻣﻨﻪ ﺍﻟﺪﺍﺧﻠﻲ ﺍﳌﺮﺗﺒﻂ ﲟﺎﺩﺓ ﺟﺴﺪﻩ ، ﻳﺘﺒﺎﻃﺄ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﻳﺘﺒﺎﻃﺄ ‪‬ﺎ ﺍﻟﺰﻣﻦ ﺍﳋﺎﺭﺟﻲ ) ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ( ﺍﻟﺬﻱ ﳛﻜﻢ ﻣﺮﻛﺒﺘﻪ ﻭﺳﺎﻋﺘﻪ‬
                                                         ‫ﺲ‬
                                        ‫.. ﻓﻤﻦ ﺃﻳﻦ ﻟﻪ ﺃﻥ ﳛ ‪ ‬ﺬﺍ ﺍﻟﺘﺒﺎﻃﺆ ؟ ..‬
       ‫ﺃ‬                                                                ‫ﺃ‬
‫ﻭﻟﻮ ﹸﺗﻴﺢ ﻟﻨﺎ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﺃﺛﻨﺎﺀ ﺭﺣﻠﺘﻪ ﻫﺬﻩ ، ﻷﺣﺴﺴﻨﺎ ﺑﺘﺒﺎﻃﺆ ﺣﺮﻛﺘﻪ .. ﻭﻟﻮ ﹸﺗﻴﺢ ﳍﺬﺍ‬
          ‫ﻳ‬             ‫ﺲ ﻥ‬
‫ﺍﻟﺮﺍﻛﺐ ﺍﻟﻨﻈﺮ ﻭﻫﻮ ﲟﺮﻛﺒﺘﻪ ﺇﱃ ﻋﺎﳌﻨﺎ ﳓﻦ ، ﺳﻴﺤ ‪ ‬ﺃ ﱠ ﺯﻣﻨﻨﺎ ) ﺍﻟﺬﻱ ‪‬ﻌﺘﱪ ﺍﻟﺰﻣﻦ‬
‫ﺍﳋﺎﺭﺟﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ﻭﻟﻌﺎﱂ ﻣﺮﻛﺒﺘﻪ ( ﻳﺘﺴﺎﺭﻉ ﺑﺸﻜﻞ ﻣﻐﺎﻳﺮ ﻻﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ﰲ ﻋﺎﱂ‬
                                                                       ‫ﻣﺮﻛﺒﺘﻪ ..‬
‫ﺇ ﱠ ﺳﺮﻋﺘﻪ ﺍﳍﺎﺋﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻫﻲ ﺍﻟﱵ ﺟﻌﻠﺖ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﻷﺧﺮﻯ ﰲ‬   ‫ﻥ‬
     ‫ﻞ‬                                                         ‫ﺮ‬
‫ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﳌﺘﺤ ‪‬ﻛﺔ ، ﺃﺑﻄﺄ ﻣﻨﻬﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺴﺎﺭﻉ ﺍﻟﻜﺒﲑ .. ﻓﻜ ﱡ ﻣﺎ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﺮﻛﺒﺔ ﺳﺘﺘﺒﺎﻃﺄ ﺣﺮﻛﺘﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻧﻔﺴﻬﺎ ، ﻭﺳﺘﺼﻞ ﺻﻮﺭ ﺃﺣﺪﺍﺙ ﻫﺬﻩ ﺍﳌﺮﻛﺒﺔ ﺇﱃ‬
 ‫١٦‬           ‫‪‬‬                  ‫‪‬‬
           ‫‪    ‬‬  ‫‪‬‬
                    ‫ﺻ‬
‫ﻧﻔﻮﺳﻨﺎ ﺍﻟﱵ ﺗﻌﻴﺶ ﰲ ﻋﺎﱂ ﺁﺧﺮ ﻟﻪ ﺣﺮﻛﺘﻪ ﻭﺻﻔﺎﺗﻪ ﻭﻣﺎﻫﻴﺘﻪ ﺍﳋﺎ ‪‬ﺔ .. ﻟﺬﻟﻚ ﺳﻨﺮﻯ ﻣﻦ‬
       ‫ﻴ ﻠ‬
‫ﻋﺎﳌﻨﺎ ﳓﻦ ﺻﻮﺭ ﺃﺣﺪﺍﺙ ﺫﻟﻚ ﺍﻟﻌﺎﱂ – ﻋﺎﱂ ﺍﳌﺮﻛﺒﺔ – ﺗﺘﺒﺎﻃﺄ ﺑﻨﺴﺒﺔ ﻣﻌ‪‬ﻨﺔ ﺗﺘﻌﱠﻖ ﺑﺴﺮﻋﺔ‬
                                                                   ‫ﺍﳌﺮﻛﺒﺔ ..‬
‫ﻓﻨﺒﻀﺔ ﺍﻟﻘﻠﺐ ﺍﻟﱵ ﲢﺘﺎﺝ ﰲ ﻋﺎﳌﻨﺎ ﺇﱃ ﺛﺎﻧﻴﺔ ﺗﻘﺮﻳﺒﺎﹰ ، ﲢﺘﺎﺝ ﺩﺍﺧﻞ ﺍﳌﺮﻛﺒﺔ ) ﺣﺴﺐ‬
   ‫ﺭ‬
‫ﺗﻮﻗﻴﺘﻨﺎ ﳓﻦ ( ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ .. ﻭﺳﺮﻋﺔ ﺩﻭﺭﺍﻥ ﺍﻹﻟﻜﺘﺮﻭﻧﺎﺕ ﺣﻮﻝ ﺍﻟﻨﻮﺍﺓ ﰲ ﺫ ‪‬ﺍﺕ‬
‫ﻋﺎﱂ ﺍﳌﺮﻛﺒﺔ ﺃﺑﻄﺄ ﻣﻨﻬﺎ ﻋﻨﺪﻧﺎ .. ﻟﺬﻟﻚ ﻓﺎﻟﺰﻣﻦ ﺍﳉﺰﺋﻲ ﺍﻟﻼﺯﻡ ﻟﻼﻧﺘﻘﺎﻝ ﻣﻦ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﺇﱃ‬
‫ﺃﺧﺮﻯ ﰲ ﻋﺎﱂ ﺍﳌﺮﻛﺒﺔ ) ﺣﺴﺐ ﻣﻘﻴﺎﺳﻨﺎ ﳓﻦ ﻟﻠﺰﻣﻦ ( ﺃﻃﻮﻝ ﻣﻦ ﺍﻟﺰﻣﻦ ﺍﳉﺰﺋﻲ ﺍﻟﻼﺯﻡ‬
                             ‫ﻟﻼﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺇﱃ ﺍﻷﺧﺮﻯ ﺍﻟﺘﺎﻟﻴﺔ ﰲ ﻋﺎﳌﻨﺎ ..‬
      ‫ﻠ‬        ‫ﻳ‬
‫ﺇ ﱠ ﻣﺎ ﳛﺪﺙ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﺒﺎﻃﺆ ﺍﻟﺰﻣﻦ ﰲ ﻋﺎﱂ ﺍﳌﺮﻛﺒﺔ ) ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ( ‪‬ﺮﺍﻓﻘﻪ ﺗﻘﱡﺺ ﰲ‬‫ﻥ‬
                                              ‫ﻳ‬            ‫ﻴ ﻞ‬
‫ﺍﻷﻃﻮﺍﻝ ﺍﻟﺪﺍﺧﻠ‪‬ﺔ ﻟﻜ ﹼ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺎﺩ‪‬ﺔ ﰲ ﺍﳌﺮﻛﺒﺔ ﲟﺎ ﻓﻴﻬﺎ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ، ﻭﺫﻟﻚ ﺑﺎﲡﺎﻩ‬
                           ‫ﻳ‬
‫ﺍﳊﺮﻛﺔ ، ﻭﻳﺮﺍﻓﻘﻪ ﺃﻳﻀﺎﹰ ﺍﺯﺩﻳﺎﺩ ﰲ ﻛﺘﻠﺔ ﻫﺬﻩ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺎﺩ‪‬ﺔ .. ﻭﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ ) ﻛﻤﺎ‬
   ‫ﻥ ﻞ‬                                      ‫ﻳ‬
‫ﻗﻠﻨﺎ ( ﺍﻟﱵ ﻧﻼﺣﻈﻬﺎ ﳓﻦ ، ﻻ ﳝﻜﻦ ﺃﻥ ‪‬ﻼﺣﻈﻬﺎ ﺍﻟﺮﺍﻛﺐ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﳌﺮﻛﺒﺔ ، ﻷ ﱠ ﻛ ﱠ ﻣﺎ‬
                                        ‫ﻴ‬                      ‫ﻴ‬
                           ‫ﳛﻴﻂ ﺑﻪ ﺳﻮﻑ ﻳﺘﻐ‪‬ﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﻳﺘﻐ‪‬ﺮ ‪‬ﺎ ﺟﺴﺪﻩ ..‬
‫ﻥ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ، ﺍﳌﺴﺘﻨﺪﺓ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﻋﻠﻤﻴﺔ ﻣﺜﺒﺘﺔ ، ﻧﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ : ﺇ ﱠ‬
‫ﺇﺩﺭﺍﻙ ﺍﻟﺰﻣﻦ ﺍﳉﺰﺋﻲ ﺍﻷﺻﻐﺮ ﺍﻟﺬﻱ ﻳﻔﺼﻞ ﺑﲔ ﻫﻴﺌﺘﲔ ﻣﻜﺎﻧﻴﺘﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ، ﻫﻮ ﺇﺩﺭﺍﻙ‬
                                     ‫ﻴ‬                                ‫ﻴ‬     ‫ﻮﺳ‬
‫ﺣ ‪‬ﺍ ‪‬ﻨﺎ ﻟﻠﺘﻐ‪‬ﺮ ﺍﳊﺎﺻﻞ ﻧﺘﻴﺠﺔ ﺍﻧﺘﻘﺎﻝ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧ‪‬ﺔ ﻣﻦ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ..‬
              ‫ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﻟﻠﺰﻣﻦ ﻫﻮ ﺇﺩﺭﺍﻛﻬﺎ ﻟﺘﺮﺍﻛﻢ ﻫﺬﻩ ﺍﻷﺯﻣﻨﺔ ﺍﳉﺰﺋﻴﺔ ..‬
    ‫ﻠ‬                             ‫ﺴ‬
‫ﻭﻫﻜﺬﺍ ﻳﻌﺪ ﺍﻟﺰﻣﻦ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻹﺩﺭﺍﻙ ﺍﳊ ‪‬ﻲ ، ﺷﺄﻧﻪ ﺑﺬﻟﻚ ﺷﺄﻥ ﺇﺩﺭﺍﻛﻨﺎ ﻟﱠﻮﻥ‬
‫ﻭﺍﻟﺮﺍﺋﺤﺔ ﻭﺍﻟﻄﻌﻢ ، ﺷﺄﻧﻪ ﺷﺄﻥ ﺇﺣﺴﺎﺳﻨﺎ ﺑﺎﻟﱪﻭﺩﺓ ﻭﺍﻟﺴﺨﻮﻧﺔ ، ﻓﻜﻤﺎ ﺃﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ‬
                               ‫ﺳ‬                  ‫ﻻ‬
‫ﺍﻹﺣﺴﺎﺱ ﺑﺼﻔﺎﺕ ﺍﳌﺎﺩﺓ ﺇ ﹼ ﻣﻦ ﺧﻼﻝ ﻧﻘﻞ ﺣﻮﺍ ‪‬ﻨﺎ ﳍﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺇﱃ ﺍﻟﺪﻣﺎﻍ ، ﻓﻜﺬﻟﻚ‬
                                     ‫ﺳ‬                    ‫ﻻ‬         ‫ﺲ‬
‫ﻻ ﳓ ‪ ‬ﺑﺎﻟﺰﻣﻦ ﺇ ﹼ ﻣﻦ ﺧﻼﻝ ﺗﻔﺎﻋﻞ ﺣﻮﺍ ‪‬ﻨﺎ ﻭﺃﺟﺴﺎﺩﻧﺎ ﻭﺃﻧﻔﺴﻨﺎ ﻣﻊ ﺍﻷﺣﺪﺍﺙ ﺍﳌﺘﺤﺮﻛﺔ‬
                                                               ‫ﺩ‬
                                            ‫ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﺿﻤﻨﻪ ..‬
  ‫٢٦‬            ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬   ‫‪‬‬
                                                  ‫ﺮ‬
‫ﻓﺎﻟﺰﻣﻦ ﻟﻴﺲ ﻣﻘﺪﺍﺭﺍﹰ ﺭﻳﺎﺿﻴﺎﹰ ﳎ ‪‬ﺩﺍﹰ ﻋﻦ ﺃﻱ ﺍﺭﺗﺒﺎﻁ ﺑﺎﳊﺮﻛﺔ ، ﻭﻻ ﻳﻨﺴﺎﺏ ﻋﻠﻰ ﳕﻂ‬
        ‫ﻥ‬                         ‫ﻠ‬     ‫ﺻ‬                            ‫ﺗ‬
‫ﻭﺍﺣﺪ ، ﻭﺑﺎﻟﺘﺎﱄ ﻻ ‪‬ﻮﺟﺪ ﻟﻪ ﻃﺒﻴﻌﺔ ﺧﺎ ‪‬ﺔ ﻣﺴﺘﻘﱠﺔ ﻋﻦ ﺍﳌﺎﺩﺓ ﻭﺣﺮﻛﺘﻬﺎ .. ﺇ ﱠ ﺇﺩﺭﺍﻛﻨﺎ‬
            ‫ﺳ‬
       ‫ﻟﻠﺰﻣﻦ ﻳﻜﻮﻥ ﻋﱪ ﺇﻃﻼﻟﺘﻨﺎ ﻋﻠﻰ ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻋﻦ ﻃﺮﻳﻖ ﺟﺴﺪﻧﺎ ﻭﺣﻮﺍ ‪‬ﻨﺎ ..‬
‫ﺃ ‪‬ﺎ ﺍﻟﺰﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﻟﻨﻔﺲ ، ﻓﻬﻮ ﺗﺮﺍﻛﻢ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺪﺍﺧﻠﻲ ﳍﺬﻩ ﺍﻟﻨﻔﺲ‬ ‫ﻣ‬
                                                         ‫ﻳ‬       ‫ﻴ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺘﻐ‪‬ﺮﺍﺕ ﺍﳌﺎﺩ‪‬ﺔ ﻭﺣﺮﻛﺘﻬﺎ ﺩﺍﺧﻞ ﺍﳉﺴﺪ ﺍﻟﺬﻱ ﺗﺴﻜﻨﻪ ﺍﻟﻨﻔﺲ ، ﻭﻳﺘﺒﻊ ﺫﻟﻚ ﳌﺎﺩﺓ‬
‫ﺍﳉﺴﺪ ﻭﺣﺮﻛﺘﻪ .. ﻭﻫﺬﺍ ﺍﻟﺰﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﻟﻨﻔﺲ ، ﺗﻌﺘﱪﻩ ﺍﻟﻨﻔﺲ ﺍﳌﻴﺰﺍﻥ ﺍﻟﺬﻱ‬
‫ﺗﻘﻴﺲ ﻋﻠﻴﻪ ﺩﺭﺟﺔ ﺍﻻﻧﺴﻴﺎﺏ ﺍﻟﻄﺒﻴﻌﻲ ﻟﻸﺯﻣﻨﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﺗﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﻋﻦ ﻃﺮﻳﻖ‬
                                                                   ‫ﺍﳊﻮﺍﺱ ..‬
                       ‫ﺒ‬                              ‫ﺻ‬
‫ﻟﻨﻘﻒ ﺍﻵﻥ ﻋﻨﺪ ‪‬ﻮﺭ ﺍﳌﺎﺩﺓ ﺧﺎﺭﺝ ﺍﳉﺴﺪ ، ﻭﺍﻟﱵ ﺗ‪‬ﻌ‪‬ﺮ ﺍﻟﻨﻔﺲ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺱ ،‬
                  ‫ﻟ‬
‫ﳏﺎﻭﻟﲔ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺣﺮﻛﺘﻬﺎ ﻋﱪ ﺍﳌﻜﺎﻥ .. ﺗﻠﻚ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﻭﹼﺪﺕ ﰲ ﺍﻟﻨﻔﺲ ﺍﻹﺣﺴﺎﺱ‬
                                                        ‫ﺑﺎﻟﺰﻣﻦ ﺍﳋﺎﺭﺟﻲ ..‬
‫ﺇ ﱠ ‪‬ﻮﺭ ﺍﳊﻮﺍﺩﺙ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺗﻨﺘﻘﻞ ﰲ ﺍﻟﻔﻀﺎﺀ ﺍﳋﺎﺭﺟﻲ ﺑﺴﺮﻋﺔ ﺍﻟﻀﻮﺀ )‬ ‫ﻥ ﺻ‬
                         ‫ﻞ‬
‫٠٠٠٠٠٣ ( ﻛﻴﻠﻮ ﻣﺘﺮ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ، ﻭﻫﻲ ﺗﻨﺘﻘﻞ ﰲ ﻛ ﱢ ﺍﻻﲡﺎﻫﺎﺕ .. ﻓﺸﻌﺎﻉ ﺍﻟﺸﻤﺲ‬
‫ﻥ‬
‫ﺍﻟﺬﻱ ﻳﺄﺗﻴﻨﺎ ﺑﺴﺮﻋﺔ ﺍﻟﻀﻮﺀ ﳛﺘﺎﺝ ﰲ ﻣﺴﲑﻩ ﺇﻟﻴﻨﺎ ﺇﱃ ) ٨ ( ﺩﻗﺎﺋﻖ ﺗﻘﺮﻳﺒﺎﹰ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ ﱠ‬
                                          ‫ﻌ‬
‫ﺻﻮﺭﺓ ﺍﻟﺸﻤﺲ ﺍﻟﱵ ﺗﻨﺘﻘﻞ ﺇﻟﻴﻨﺎ ﻋﱪ ﻫﺬﻩ ﺍﻷﺷ ‪‬ﺔ ، ﲢﺘﺎﺝ ﺇﱃ ) ٨ ( ﺩﻗﺎﺋﻖ ﺣﱴ ﺗﺼﻠﻨﺎ ..‬
                                                                     ‫ﻥ‬
                           ‫ﻟﺬﻟﻚ ﻧﻘﻮﻝ ﺇ ﱠ ﺍﻟﺸﻤﺲ ﺗﺒﻌﺪ ﻋﻨﺎ ﻣﺴﺎﻓﺔ ) ٨ ( ﺩﻗﺎﺋﻖ ﺿﻮﺋﻴﺔ ..‬
‫ﺇ ﱠ ﻫﺬﻩ ﺍﻟﺸﻤﺲ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ) ﻣﻦ ﻋﻠﻰ ﺍﻷﺭﺽ ( ﻫﻲ ﻟﻴﺴﺖ ﺍﻟﺸﻤﺲ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻵﻥ ،‬           ‫ﻥ‬
‫ﺇ‪‬ﺎ ﺍﻟﺸﻤﺲ ﻗﺒﻞ ) ٨ ( ﺩﻗﺎﺋﻖ .. ﻭﻻ ﳝﻜﻨﻨﺎ ﺃﺑﺪﺍﹰ ﺭﺅﻳﺔ ﺍﻟﺸﻤﺲ ﺍﳊﻘﻴﻘﻴﺔ ) ﺣﺴﺐ ﺯﻣﻨﻬﺎ‬
                           ‫ﺒ‬
‫ﻫﻲ ( ﺇﻻ ﺑﺎﻟﺬﻫﺎﺏ ﺇﻟﻴﻬﺎ .. ﻓﺼﻮﺭﺓ ﺍﻟﺸﻤﺲ ﺍﻟﱵ ﺗ‪‬ﻌ‪‬ﺮ ﺍﻟﻨﻔﺲ ) ﻫﻨﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ( ﻣﻦ‬
                                                          ‫ﺴ‬
‫ﺧﻼﻝ ﻣﻨﺎﻓﺬﻫﺎ ﺍﳊ ‪‬ﻴﺔ ﻋﱪ ﺍﳉﺴﺪ ، ﻧﻌﻴﺶ ﻣﻌﻬﺎ ﺑﻔﺎﺭﻕ ﺯﻣﲏ ) ﻋﻦ ﺯﻣﻦ ﺍﻟﺸﻤﺲ ﺍﻟﺬﺍﰐ (‬
                                                                       ‫ﻳﺪ‬
                                                ‫‪‬ﻘ ‪‬ﺭ ﲝﻮﺍﱄ ) ٨ ( ﺩﻗﺎﺋﻖ ..‬
 ‫٣٦‬            ‫‪‬‬                 ‫‪‬‬
            ‫‪    ‬‬     ‫‪‬‬
                                                            ‫ﻞ‬
‫ﻭﻫﺬﺍ ﻳﻨﺴﺤﺐ ﻋﻠﻰ ﻛ ﱢ ﺍﻷﺟﺴﺎﻡ ﺍﳌﺎﺩﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻓﺮﺅﻳﺘﻨﺎ ﻟﺒﺎﺏ ﺍﻟﻐﺮﻓﺔ ﻫﻲ‬
‫ﺇﺩﺭﺍﻛﻨﺎ ﻟﺼﻮﺭﺓ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﺒﻞ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﺿﺌﻴﻠﺔ ﺟﺪﺍﹰ ، ﺗﺴﺎﻭﻱ ﻧﺴﺒﺔ ﺑﻌﺪﻧﺎ ﻋﻦ ﺍﻟﺒﺎﺏ ﺇﱃ‬
    ‫ﺪ‬                    ‫ﻥ‬
‫ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ )٠٠٠٠٠٣ ( ﻛﻴﻠﻮ ﻣﺘﺮ ﰲ ﺍﻟﺜﺎﻧﻴﺔ .. ﺻﺤﻴﺢ ﺃ ﱠ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﺻﻐﲑﺓ ﺟ ‪‬ﺍﹰ ،‬
‫ﻭﻟﻜﻨﻬﺎ ﻣﻮﺟﻮﺩﺓ ﻓﻌﻼﹰ ﻭﳝﻜﻨﻨﺎ ﺣﺴﺎ‪‬ﺎ ، ﻭﻋﻨﺪﻣﺎ ﺗﻜﱪ ﺍﳌﺴﺎﻓﺔ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳉﺴﻢ‬
                                               ‫ﺪ‬                          ‫ﳌ‬
                                      ‫ﺍ ﹸﺸﺎﻫ‪‬ﺪ ، ﻳﺼﺒﺢ ﳍﺬﻩ ﺍﻟﻨﺴﺒﺔ ﺣ ‪ ‬ﳏﺴﻮﺱ ..‬
         ‫ﻥ‬                                         ‫ﻨ‬           ‫ﻥ‬
‫ﻟﻔﺮﺽ ﺃ ﱠ ﳒﻤﺎﹰ ﻳﺒﻌﺪ ﻋ‪‬ﺎ ﻣﺴﺎﻓﺔﹰ ﺗﻌﺎﺩﻝ ) ٠٠٠١ ( ﺳﻨﺔ ﺿﻮﺋﻴﺔ ، ﺃﻱ ﺃ ﱠ ﺍﻟﻀﻮﺀ‬
‫ﺍﳌﻨﺒﻌﺚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺠﻢ ﻭﺍﻟﺬﻱ ﳛﻤﻞ ﻣﻌﻪ ﺻﻮﺭﺗﻪ ، ﳛﺘﺎﺝ ﺇﱃ ﺃﻟﻒ ﺳﻨﺔ ﰲ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻨﺎ ،‬
                                                                 ‫ﻥ‬
‫ﻭﻟﻨﻔﺮﺽ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﻨﺠﻢ ﻗﺪ ﺍﻧﻔﺠﺮ ﻗﺒﻞ ) ٠٠٦ ( ﺳﻨﺔ ) ﺣﺴﺐ ﺯﻣﻨﻪ ﻫﻮ ( ، ﻓﻤﻦ ﺃﻳﻦ ﻟﻨﺎ‬
‫ﺃﻥ ﻧﺸﺎﻫﺪ ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻻﻧﻔﺠﺎﺭ .. ﺇﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﻣﺸﺎﻫﺪﺓ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﻣﺮﻭﺭ ) ٠٠٤ (‬
                                                  ‫ﻥ‬
‫ﺳﻨﺔ ﺣﺴﺐ ﺯﻣﻨﻨﺎ ﳓﻦ ، ﻷ ﱠ ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻻﻧﻔﺠﺎﺭ ﺗﺴﲑ ﺇﻟﻴﻨﺎ ﺑﺴﺮﻋﺔ ﺍﻟﻀﻮﺀ ، ﻭﺳﺘﺼﻠﻨﺎ‬
                            ‫ﺑﻌﺪ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻫﻲ ) ٠٠٠١ - ٠٠٦ = ٠٠٤ ( ﺳﻨﺔ ..‬
‫ﻓﺎﻟﺰﻣﻦ ﺍﳋﺎﺭﺟﻲ ﺍﻟﺬﻱ ﺗﺪﺭﻛﻪ ﺍﻟﻨﻔﺲ ، ﻫﻮ ﺇﺩﺭﺍﻛﻬﺎ ﻟﺼﻮﺭﺓ ﺍﳌﺎﺩﺓ ﻭﺣﺮﻛﺘﻬﺎ ﰲ ﺍﳌﺎﺿﻲ‬
‫) ﺍﳌﺎﺿﻲ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻷﺯﻣﻨﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻸﻣﺎﻛﻦ ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﻣﻨﻬﺎ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﰲ ﺍﻟﻔﺮﺍﻍ ( ..‬
                       ‫ﺑ‬
‫ﺫﻟﻚ ﺍﳌﺎﺿﻲ ﺍﻟﺬﻱ ﳜﺘﻠﻒ ﻣﻦ ﻧﻘﻄﺔ ﻷﺧﺮﻯ ، ﻭﺫﻟﻚ ﺣﺴﺐ ‪‬ﻌﺪ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﻋﻦ ﺍﳌﻜﺎﻥ‬
                                                                        ‫ﺗ‬
                                                   ‫ﺍﻟﺬﻱ ‪‬ﻮﺟﺪ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ..‬
                          ‫ﺑ‬     ‫ﺩ‬
                    ‫ﻭﻫﻜﺬﺍ ﺗﺘﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ ﻣﻊ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﳌﺎ ‪‬ﺓ ﻋﱪ ‪‬ﻌﺪﻳﻦ :‬
‫١ – ﺍﻟﺰﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ : ﻭﻫﻮ ﻧﺎﺗﺞ ﻋﻦ ﺗﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ ﻣﻊ ﻃﺒﻴﻌﺔ ﻣﺎﺩﺓ ﺍﳉﺴﺪ ﻭﻣﺎﻫ‪‬ﺘﻪ‬
  ‫ﻴ‬
                                                ‫ﺗ‬          ‫ﺤ‬
‫ﻭﺣﺮﻛﺘﻪ ﻭﺳﻼﻣﺔ ﺻ ‪‬ﺘﻪ ، ﺣﻴﺚ ‪‬ﺪﺭﻙ ﺍﻟﻨﻔﺲ ﺍﻧﺴﻴﺎﺏ ﺯﻣﻨﻬﺎ ﺍﻟﺪﺍﺧﻠﻲ ﻧﺘﻴﺠﺔ ﳍﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ‬
                                                        ‫ﻞ‬
‫.. ﻭﺍﻟﺰﻣﻦ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻜ ﱢ ﻧﻔﺲ ، ﻫﻮ ﺍﻷﺳﺎﺱ ﻭﺍﳌﻴﺰﺍﻥ ﺍﻟﺬﻱ ﺗﻘﻴﺲ ﻋﻠﻴﻪ ﺍﻻﻧﺴﻴﺎﺏ ﺍﻟﻄﺒﻴﻌﻲ‬
                                        ‫ﺳ‬
                                   ‫ﻟﻠﺰﻣﻦ ﺍﳋﺎﺭﺟﻲ ﺍﻟﺬﻱ ﺗﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻋﱪ ﺣﻮﺍ ‪‬ﻬﺎ ..‬
 ‫٤٦‬           ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬       ‫‪‬‬
‫٢ – ﺍﻟﺰﻣﻦ ﺍﳋﺎﺭﺟﻲ ﻭﻫﻮ ﻧﺎﺗﺞ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ) ﻋﱪ ﺣﻮﺍ ‪‬ﻬﺎ ( ﳊﺮﻛﺔ ﺍﳌﺎ ‪‬ﺓ‬
 ‫ﺩ‬              ‫ﺳ‬
                             ‫ﻴ‬
‫ﺧﺎﺭﺝ ﺍﳉﺴﺪ ، ﻭﻳﺘﺒﻊ ﺫﻟﻚ ﻟﻠﻮﺿﻊ ﺍﳌﻜﺎﱐ ﳍﺎ ، ﻭﻟﻨﺴﺒ‪‬ﺔ ﺣﺮﻛﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ‬
                                                        ‫ﺪ‬
          ‫) ﺧﺎﺭﺝ ﺍﳉﺴﺪ ( .. ﻭﺗﻘ ‪‬ﺭ ﺍﻟﻨﻔﺲ ﺳﺮﻋﺔ ﺍﻧﺴﻴﺎﺑﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺰﻣﻨﻬﺎ ﺍﻟﺪﺍﺧﻠﻲ ..‬
                                              ‫ﻂ‬
‫ﺇ ﱠ ﺍﻟﺰﻣﻦ ﺍﳋﺎﺭﺟﻲ ﻟﻠﻨﻔﺲ ، ﻣﺮﺗﺒ ﹲ ﲟﻜﺎﻥ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﻨﻔﺲ .. ﻓﻨﺤﻦ ﻋﻠﻰ ﺍﻷﺭﺽ‬     ‫ﻥ‬
‫ﻧﺘﻌﺎﻣﻞ ) ﻭﻓﻖ ﺯﻣﻨﻨﺎ ﺍﻟﺪﺍﺧﻠﻲ ( ﻣﻊ ﻣﺎﺿﻲ ﺍﻟﺸﻤﺲ ﺑﻔﺎﺭﻕ ) ٨ ( ﺩﻗﺎﺋﻖ ، ﻭﻣﻊ ﻣﺎﺿﻲ‬
     ‫ﻭ‬
‫ﳒﻢ ﺁﺧﺮ ﺑﻔﺎﺭﻕ ﺳﻨﺔ ﻣﺜﻼﹰ ، ﻭﻣﻊ ﻣﺎﺿﻲ ﳒﻢ ﺁﺧﺮ ﺑﻔﺎﺭﻕ ) ٠٠٠١ ( ﺳﻨﺔ ، ﻭﻟﻮ ‪‬ﺟﺪﺕ‬
‫ﻧﻔﻮ ‪ ‬ﹸﺧﺮﻯ ﰲ ﺗﻠﻚ ﺍﻷﻣﺎﻛﻦ ، ﻟﺘﻌﺎﻣﻠﺖ ) ﺣﺴﺐ ﺯﻣﻨﻬﺎ ﺍﻟﺪﺍﺧﻠﻲ ( ﻣﻊ ﻣﺎﺿﻴﻨﺎ ﳓﻦ‬    ‫ﺱﺃ‬
                                                            ‫ﺑﺎﻟﻔﺎﺭﻕ ﺍﻟﺰﻣﲏ ﻧﻔﺴﻪ ..‬
                                                                    ‫ﺗﺪ‬
‫ﻭﻫﻜﺬﺍ ‪‬ﻌ ‪ ‬ﺍﳊﺎﺩﺛﺔ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ، ﺣﺎﺩﺛﺔﹰ ﻣﺎﺿﻴﺔ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‬
      ‫ﺮ‬
‫) ﺣﺴﺐ ﺯﻣﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ( ، ﻓﺒﻌﺾ ﺍﳊﻮﺍﺩﺙ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺑﻌﺪ ﺳﻨﺔ ، ﻣ ‪‬ﺕ ﻫﻲ‬
                            ‫ﺮ‬
‫ﺫﺍ‪‬ﺎ ﻣﻦ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻗﺒﻞ ﺳﻨﲔ ، ﻭﺳﺘﻤ ‪ ‬ﻣﻦ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﺑﻌﺪ ﺳﻨﲔ ..‬
                                     ‫ﻞ‬
‫ﻓﻤﻦ ﻧﻘﻄﺔ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻧﺴﺘﻄﻴﻊ ﺭﺅﻳﺔ ﻛ ﹼ ﺃﺣﺪﺍﺙ ﺍﻟﻜﻮﻥ ﺍﻟﱵ ﺗﺼﻠﻨﺎ ، ﻭﻟﻜﻦ ﺣﺴﺐ‬
             ‫ﻨ‬                            ‫ﻠ‬
         ‫ﻣﺎﺿﻲ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ .. ﺫﻟﻚ ﺍﳌﺎﺿﻲ ﺍﳌﺘﻌﱢﻖ ﺑﺎﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﺍﻟﺬﻱ ﻳﻔﺼﻠﻬﺎ ﻋ‪‬ﺎ ..‬
‫ﻓﻜﻤﺎ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻣﻜﺎﻥ ﻣﻄﻠﻖ ﻣﺴﺘﻘ ﹼ ﻋﻦ ﺃﺑﻌﺎﺩ ﺍﳌﺎﺩﺓ ، ﻻ ﻳﻮﺟﺪ ﺯﻣﺎﻥ ﻣﻄﻠﻖ ﻣﺴﺘﻘ ﹼ‬
‫ﻞ‬                                          ‫ﻞ‬
                              ‫ﺮ‬                       ‫ﻥ‬
‫ﻋﻦ ﺣﺮﻛﺔ ﻫﺬﻩ ﺍﳌﺎﺩﺓ .. ﺇ ﱠ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﻦ ﺍﳌﻄﻠﻖ ﺍ‪ ‬ﺩ ﺍﳌﻨﺴﺎﺏ ﻋﻠﻰ ﳕﻂ ﻭﺍﺣﺪ ، ﻭﻟﻪ‬
       ‫ﻴ‬                         ‫ﻻ‬                          ‫ﻠ‬     ‫ﺻ‬
‫ﻃﺒﻴﻌﺘﻪ ﺍﳋﺎ ‪‬ﺔ ﺍﳌﺴﺘﻘﱠﺔ ، ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻻ ﻳﻜﻮﻥ ﺇ ﹼ ﺇﺫﺍ ﻛﺎﻥ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺘﺄﺛﲑ ﳊﻈ‪‬ﺎﹰ ، ﺃﻱ‬
                                                           ‫ﻱ‬
‫ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺻﻮﺭﺓ ﺃ ‪ ‬ﺣﺎﺩﺛﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﺗﻨﺘﺸﺮ ﺇﱃ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ ﺑﻠﺤﻈﺔ ﻭﺍﺣﺪﺓ ،‬
 ‫ﺮ‬
‫ﻭﺗﺸﻌﺮ ﺑﻪ ﲨﻴﻊ ﻣﻮﺍﺩ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﰲ ﺍﻟﻠﺤﻈﺔ ﻧﻔﺴﻬﺎ .. ﻋﻨﺪ ﺫﻟﻚ ﻓﻘﻂ ﻳﻜﻮﻥ ﺍﳌﻔﻬﻮﻡ ﺍ‪ ‬ﺩ‬
‫ﺍﳌﺴﺘﻘﻞ ﻻﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ﺻﺤﻴﺤﺎﹰ .. ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺳﺎﻗﻂ ﻋﻠﻤﻴﺎﹰ ، ﻓﺎﻧﺘﺸﺎﺭ ﺍﻟﺘﺄﺛﲑ ،‬
‫ﻭﺍﻧﺘﻘﺎﻝ ﺻﻮﺭ ﺍﻷﺣﺪﺍﺙ ، ﻳﻜﻮﻥ ﺑﺴﺮﻋﺔ ﺍﻟﻀﻮﺀ ) ٠٠٠٠٠٣ ( ﻛﻴﻠﻮ ﻣﺘﺮ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ،‬
                                                     ‫ﻥ‬            ‫ﺪ‬
                 ‫ﻭﻫﻲ ﺳﺮﻋﺔ ﳏ ‪‬ﺩﺓ ، ﻟﺬﻟﻚ ﻓﺈ ﱠ ﺍﻧﺘﺸﺎﺭ ﺻﻮﺭ ﺣﺎﺩﺛﺔ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﺯﻣﻦ ..‬
 ‫٥٦‬            ‫‪‬‬                ‫‪‬‬
            ‫‪    ‬‬ ‫‪‬‬
‫ﺇ ﱠ ﻛﻠﻤﺔ ﺍﻵﻥ ﲣﺘﻠﻒ ﻣﻦ ﻣﻜﺎﻥ‪ ‬ﻵﺧﺮ ، ﻓﻜﻠﻤﺔ ﺍﻵﻥ ﻫﻨﺎ ﺗﻌﲏ ﳎﻤﻮﻋﺔ ﻣﻦ ﺗﻮﺍﻗﻴﺖ‬   ‫ﻥ‬
    ‫ﺪ‬                      ‫ﻨ‬
‫ﺍﳌﺎﺿﻲ ) ﺃﻭ ﺍﳌﺴﺘﻘﺒﻞ ( ﻟﻸﻣﺎﻛﻦ ، ﺣﺴﺐ ﺑﻌﺪﻫﺎ ﺍﳌﻜﺎﱐ ﻋ‪‬ﺎ ، ﻷﻧﻨﺎ ﺿﻤﻦ ﻣﻜﺎﻥ‪ ‬ﳏ ‪‬ﺩ ﰲ‬
      ‫ﻴ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﻧﺘﻔﺎﻋﻞ ﻣﻊ ﺃﺣﺪﺍﺙ ﺍﻟﻜﻮﻥ ) ﺣﺴﺐ ﺃﺯﻣﻨﺘﻬﺎ ﻫﻲ ( ﺑﻔﻮﺍﺻﻞ ﺯﻣﻨ‪‬ﺔ ﺗﺘﺒﻊ‬
                                         ‫ﻴ‬                                   ‫ﻨ‬
       ‫ﺑﻌﺪﻫﺎ ﻋ‪‬ﺎ ، ﻓﺎﻧﺘﻘﺎﻝ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻟﻴﺲ ﳊﻈ‪‬ﺎﹰ ، ﻭﳛﺘﺎﺝ ﺇﱃ ﺯﻣﻦ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻴﻨﺎ ..‬
‫ﺇﺫﺍ ﻓﺮﺿﻨﺎ ) ﺟﺪﻻﹰ ( ﺃﻧﻨﺎ ﻧﺮﻳﺪ ﺭﺅﻳﺔ ﺍﻧﻌﻜﺎﺱ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺰﻣﲏ ﻣﺎ ﺑﲔ ﺍﻟﻨﺘﺎﺋﺞ ﻭﻣﻘﺪﻣﺎ‪‬ﺎ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺣﺪﺍﺙ ﺍﳋﺎﺭﺟﻴﺔ ، ﺃﻱ ﺭﺅﻳﺔ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ﺑﺸﻜﻞ ﻣﻌﺎﻛﺲ ﻻﻧﺴﻴﺎﺑﻪ ﺍﻟﺬﻱ‬
                               ‫ﺩ‬
‫ﳛﻜﻤﻨﺎ ، ﺃﻱ ﺃﻧﻨﺎ ﻧﺮﻳﺪ ﺭﺅﻳﺔ ﺍﻟﻨﺘﺎﺋﺞ ﻗﺒﻞ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﱵ ﺃ ‪‬ﺕ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳊﺎﺩﺛﺔ ﻣﺎ ، ﻓﻬﺬﺍ‬
‫ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﺑﲔ ﺍﳌﻘﺪﻣﺔ ﻭﻧﺘﻴﺠﺘﻬﺎ ) ﺍﶈﺴﻮﺏ ﺑﻨﺎﺀً ﻋﻠﻰ ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ (‬
                                  ‫ﺪ‬
                 ‫ﺃﻛﱪ ﻣﻦ ﺍﻟﺒﻌﺪ ﺍﻟﺰﻣﺎﱐ ﺑﻴﻨﻬﻤﺎ ) ﺍﻟﺰﻣﻦ ﺍﻟﻔﻌﻠﻲ ﺑﲔ ﺍﳌﻘ ‪‬ﻣﺔ ﻭﻧﺘﻴﺠﺘﻬﺎ ( ..‬
 ‫ﻴ‬                                                         ‫ﺪ‬
‫ﻓﻤﺜﻼﹰ ﺇﺫﺍ ﺭﻛﺐ ﺃﺣ ‪ ‬ﺑﺴﻴﺎﺭﺓ ﻭﺍﻧﻄﻠﻖ ﻣﻦ ﻣﺪﻳﻨﺔ ﺃﻭﱃ ﺇﱃ ﻣﺪﻳﻨﺔ ﺛﺎﻧﻴﺔ .. ﺣﱴ ﻳﺘﻐ‪‬ﺮ‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺰﻣﲏ ﺑﲔ ﺍﳌﻘﺪﻣﺔ ) ﻭﻫﻲ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﻷﻭﱃ ( ﻭﺍﻟﻨﺘﻴﺠﺔ ) ﻭﻫﻲ ﺍﻟﻮﺻﻮﻝ‬
‫ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ( ، ﺃﻱ ﺣﱴ ﻧﺸﺎﻫﺪ ﻭﺻﻮﻟﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺒﻞ ﺍﻧﻄﻼﻗﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‬
‫ﺍﻷﻭﱃ ، ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺍﳌﺪﻳﻨﺘﲔ ) ﻣﻨﺴﻮﺑﺔ ﻟﺴﺮﻋﺔ ﺍﻟﻀﻮﺀ ( ﺃﻛﱪ ﻣﻦ ﺍﻟﺒﻌﺪ‬
                               ‫ﺍﻟﺰﻣﲏ ﺍﻟﺬﻱ ﺍﺳﺘﻐﺮﻗﺘﻪ ﺍﻟﺮﺣﻠﺔ ) ﺍﻟﺰﻣﻦ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺮﺣﻠﺔ ( ..‬
‫ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺳﺮﻋﺔ ﺳﻴﺎﺭﺗﻪ ﺃﻛﱪ ﻣﻦ ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ .. ﻋﻨﺪ ﺫﻟﻚ ﻳﻌﻮﺩ‬
‫ﺍﻟﺰﻣﻦ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ، ﻭﺑﺎﻟﺘﺎﱄ ﳝﻜﻦ ﺭﺅﻳﺔ ﺍﻟﻨﺘﺎﺋﺞ ﻗﺒﻞ ﺍﳌﻘﺪﻣﺎﺕ ، ﺃﻱ ﳝﻜﻦ ﳌﺸﺎﻫﺪ ﻣﺎ ﰲ‬
‫ﻣﻜﺎﻥ ﺁﺧﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﺭﺅﻳﺔ ﻭﺻﻮﻝ ﺭﺍﻛﺐ ﺍﻟﺴﻴﺎﺭﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ، ﻗﺒﻞ ﺍﻧﻄﻼﻗﻪ‬
                                  ‫ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﻷﻭﱃ .. ﺃﻱ ﺭﺅﻳﺔ ﺍﻟﺮﺣﻠﺔ ﺑﺸﻜﻞ ﻋﻜﺴﻲ ..‬
‫ﺇ ﱠ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﶈﺴﻮﺳﺔ ﺍﳌﺸﺎﻫﺪﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ، ﻷ ﱠ‬
‫ﻥ‬                                                                   ‫ﻥ‬
       ‫ﻮ‬
‫ﺳﺮﻋﺔ ﺣﺮﻛﺘﻬﺎ ﻻ ﳝﻜﻨﻬﺎ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ ، ﻭﻟﻮ ﺣﺼﻞ ﺫﻟﻚ ﻟﺘﺤ ‪‬ﻟﺖ ﻣﺎﺩﺓ‬
                                                  ‫ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ ﻃﺎﻗﺔ ..‬
 ‫٦٦‬           ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬ ‫‪‬‬
                                     ‫ﻴ‬
‫ﻛﻤﺎ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻕ ﻣﺸﺎﻫﺪﺓ ﺗﻐ‪‬ﺮ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺰﻣﲏ ﺍﻟﺬﻱ ﳛﻜﻤﻪ ، ﻷﻧﻪ ﳏﻜﻮﻡ‬
                          ‫ﺪ‬
‫ﻟﻘﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻓﻬﻮ ﻣﻮﺟﻮﺩ ﰲ ﻣﻜﺎﻥ ﳏ ‪‬ﺩ ، ﻭﻻ ﳝﻜﻨﻪ ﺭﺻﺪ ﺍﳊﻮﺍﺩﺙ‬
                                           ‫ﺮ‬                            ‫ﻻ‬
 ‫ﺇ ﹼ ﻣﻦ ﻣﻜﺎﻧﻪ ﻫﺬﺍ ، ﺃﻭ ﻣﻦ ﻣﻜﺎﻥ ﻳﺘﺤ ‪‬ﻙ ﺑﺴﺮﻋﺔ ﻻ ﳝﻜﻨﻬﺎ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ ..‬
‫ﻓﺮﺅﻳﺔ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺑﺎﲡﺎﻩ ﺍﳌﻘﺪﻣﺎﺕ ) ﻋﻜﺲ ﺍﻻﻧﺴﻴﺎﺏ ﺍﻟﺬﻱ ﳛﻜﻤﻨﺎ (‬
                                                    ‫ﺮ‬               ‫ﻣ‬
‫ﳛﺘﺎﺝ ﺇ ‪‬ﺎ ﺇﱃ ﺍﻧﺘﻘﺎﻝ ﺍﳌﺘﺤ ‪‬ﻙ ﺑﺴﺮﻋﺔ ﺃﻛﱪ ﻣﻦ ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ ، ﺃﻭ ﺇﱃ ﺍﻧﺘﻘﺎﻝ ﺍﳌﺸﺎﻫ‪‬ﺪ‬
               ‫ﻞ‬
‫ﺑﺴﺮﻋﺔ ﺃﻛﱪ ﻣﻦ ﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ ، ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺸﺎﻫﺪ ﻣﻮﺟﻮﺩﺍﹰ ﰲ ﻛ ﱢ ﻣﻜﺎﻥ‪ ‬ﻣﻦ ﻫﺬﺍ‬
      ‫ﺮ‬
‫ﺍﻟﻜﻮﻥ ، ﻭﻳﺮﻯ ﰲ ﺍﻟﻠﺤﻈﺔ ﻧﻔﺴﻬﺎ ﲨﻴﻊ ﺃﻣﻜﻨﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ، ﺃﻱ ﻣﺘﺤ ‪‬ﺭﺍﹰ ﻣﻦ‬
                                                 ‫ﻞ‬           ‫ﻞ‬
                               ‫ﻗﻴﺪ ﺍﳌﻜﺎﻥ ، ﻭﻛ ﱡ ﺫﻟﻚ ﻣﺴﺘﺤﻴ ﹲ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ..‬
                                        ‫ﺮ‬
                  ‫.. ﻟﻨﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﻘ ‪‬ﺏ ﺍﻟﺼﻮﺭﺓ ﺇﱃ ﺃﺫﻫﺎﻧﻨﺎ ..‬
                                                                ‫ﻥ‬
‫ﺇﺫﺍ ﻓﺮﺿﻨﺎ ﺃ ﱠ ﺇﻧﺴﺎﻧﺎﹰ ﻋﺎﺵ ﻭﻣﺎﺕ ﺧﻼﻝ ﻓﺘﺮﺓ‪ ‬ﺯﻣﻨﻴﺔ ﻣﻘﺪﺍﺭﻫﺎ ) ﺱ ( ﻭﺍﺣﺪﺓ ﺯﻣﻦ ..‬
  ‫ﻧ‬
‫ﺣﻴﺚ ﻳﺮﻣﺰ ﺍﳊﺮﻑ ) ﺱ ( ﺇﱃ ﻋﺪﺩ ﻭﺣﺪﺍﺕ ﺍﻟﺰﻣﻦ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ، ﻭﲟﺎ ﺃ‪‬ﻨﺎ‬
                                   ‫ﻥ‬        ‫ﺻ‬                     ‫ﻥ ﻞ‬
‫ﻓﺮﺿﻨﺎ ﺃ ﱠ ﻟﻜ ﱢ ﻭﺍﺣﺪﺓ ﺯﻣﻦ ﺻﻮﺭﺓ ﺧﺎ ‪‬ﺔ ‪‬ﺎ ، ﻓﺈ ﱠ ﻫﺬﺍ ﺍﻟﺮﻣﺰ ﻳﺸﲑ ﺃﻳﻀﺎﹰ ﺇﱃ ﻋﺪﺩ ﺻﻮﺭ‬
                                    ‫ﻞ‬
‫ﺣﻴﺎﺓ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﰲ ﺍﻟﻔﻀﺎﺀ .. ﻓﻜ ﹼ ﻭﺍﺣﺪﺓ‪ ‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺍﺕ ﺗﻔﺼﻞ ﺑﲔ‬
                          ‫ﺻﻮﺭﺗﲔ ﻣﺘﺘﺎﻟﻴﺘﲔ ﻣﻦ ﺻﻮﺭ ﺣﻴﺎﺗﻪ ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﰲ ﺍﻟﻔﻀﺎﺀ ..‬
      ‫ﻮ‬                                                   ‫ﻮ ﻥ‬
‫.. ﺃﻱ ﻟﻨﺘﺼ ‪‬ﺭ ﺃ ﱠ ﺣﻴﺎﺓ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ، ﻛﺎﻧﺖ ﻋﺒﺎﺭﺓ ﻋﻦ ﺷﺮﻳﻂ ﺳﻴﻨﻤﺎﺋﻲ ﻣﻜ ‪‬ﻥ ﻣﻦ )‬
‫ﻞ‬
‫ﺱ ( ﺻﻮﺭﺓ ، ﲝﻴﺚ ﺗﻨﻄﻠﻖ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﰲ ﺍﻟﻔﻀﺎﺀ ، ﻣﻦ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﰲ ﻛ ﱢ‬
                                                                ‫ﺍﻻﲡﺎﻫﺎﺕ ..‬
‫ﻟﻮ ﺃﺧﺬﻧﺎ ﺍﲡﺎﻫﺎﹰ ﻭﺍﺣﺪﺍﹰ ، ﻣﻦ ﳎﻤﻮﻋﺔ ﺍﳉﻬﺎﺕ ﺍﳌﻨﻄﻠﻘﺔ ﰲ ﺍﻟﻔﺮﺍﻍ ﻋﻠﻰ ﺷﻜﻞ ﻛﺮﺍﺕ‬
‫ﻣﺮﻛﺰﻫﺎ ﻫﻮ ﻣﻜﺎﻥ ﺍﳊﺪﺙ ، ﻟﻜﺎﻧﺖ ﺍﻟﺼﻮﺭﺓ ) ﺹ١ ( ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﰲ ﺍﻟﻔﻀﺎﺀ ﳊﻈﺔ‬
‫ﻣﻴﻼﺩﻩ ، ﻫﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺑﻌﺪ ﻋﻦ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻋﺎﺵ ﻭﻣﺎﺕ ﻓﻴﻪ ، ﻷ‪‬ﺎ ﺃﻭﻝ ﺻﻮﺭﺓ ﺍﻧﻄﻠﻘﺖ‬
‫ﰲ ﺍﻟﻔﻀﺎﺀ .. ﻭﻟﻜﺎﻧﺖ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﲑﺓ ) ﺹ ﺱ ( ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﰲ ﺍﻟﻔﻀﺎﺀ ﳊﻈﺔ ﻣﻮﺗﻪ ،‬
‫ﻫﻲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻋﺎﺵ ﻓﻴﻪ ، ﻷ‪‬ﺎ ﺁﺧﺮ ﺻﻮﺭﺓ ﺍﻧﻄﻠﻘﺖ ﰲ ﺍﻟﻔﻀﺎﺀ ..‬
  ‫٧٦‬         ‫‪‬‬                  ‫‪‬‬
          ‫‪    ‬‬   ‫‪‬‬
                ‫ﻴ‬            ‫ﻴ‬                   ‫ﺗ‬
‫ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺼﻮﺭ ﺗﻜﻮﻥ ﻣﺮ‪‬ﺒﺔ ﺣﺴﺐ ﺗﺮﺗﻴﺐ ﺗﻐ‪‬ﺮ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧ‪‬ﺔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﻫﺬﺍ‬
                                                                  ‫ﺍﻹﻧﺴﺎﻥ ..‬




                              ‫ﻣﻜﺎﻥ‬         ‫ﺹﺱ‬                ‫ﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺕ ﺹ١‬
                           ‫ﺍﻻﻧﻄﻼﻕ ﰲ ﺍﻟﻔﻀﺎﺀ‪ ‬ﺍﳊﺪﺙ‪ ‬‬




                                 ‫ﺱ‬   ‫ﺹ‬                                        ‫١‬   ‫ﺹ‬
                              ‫) ﺍﳌﻮﺕ (‬                          ‫) ﺍﳌﻴﻼﺩ (‬
                                   ‫ﺮ‬                              ‫ﻴ ﻥ‬
‫ﻟﻨﺘﺨ‪‬ﻞ ﺃ ﱠ ﻣﺸﺎﻫﺪﺍﹰ ﻳﺮﻯ ﲨﻴﻊ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﲤ ‪ ‬ﻣﻨﻬﺎ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺑﺎﻟﻠﺤﻈﺔ ﻧﻔﺴﻬﺎ ، ﺃﻱ‬
                                      ‫ﻥ‬
‫ﺃ ﱠ ﺍﳌﺸﺎﻫﺪ ﻏﲑ ﳏﻜﻮﻡ ﻟﻘﺎﻧﻮﻥ ﺍﳌﻜﺎﻥ ... ﺇ ﱠ ﻫﺬﺍ ﺍﳌﺸﺎﻫﺪ ) ﺍﳌﻔﺮﻭﺽ ( ﻳﺴﺘﻄﻴﻊ ﺭﺅﻳﺔ‬    ‫ﻥ‬
                         ‫ﻥ‬
‫ﲨﻴﻊ ﺻﻮﺭ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ، ﻷ ﱠ ﺑﺼﺮﻩ ) ﻛﻤﺎ ﻓﺮﺿﻨﺎ ( ﳛﻴﻂ‬
                                                ‫ﲜﻤﻴﻊ ﺍﻷﻣﻜﻨﺔ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ..‬
‫ﻟﻮ ﻧﻈﺮ ﻫﺬﺍ ﺍﳌﺸﺎﻫ‪‬ﺪ ﺍﺑﺘﺪﺍﺀً ﻣﻦ ﺟﻬﺔ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻋﺎﺵ ﻓﻴﻪ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻟﺮﺃﻯ ﺻﻮﺭﺓ‬
‫ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﳊﻈﺔ ﻣﻮﺗﻪ ) ﺹ ﺱ ( ، ﻭﻣﻦ ﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺳﺒﻘﺘﻬﺎ ) ﺍﻧﻄﻼﻗﺎﹰ ﰲ ﺍﻟﻔﻀﺎﺀ (‬
                                       ‫ﰒ‬
‫، ﻭﻫﻜﺬﺍ ، ﻟﺘﻜﻮﻥ ﺁﺧﺮ ﺻﻮﺭﺓ ﻳﺮﺍﻫﺎ ﻫﻲ ﺻﻮﺭﺓ ﻣﻴﻼﺩ ﺍﻹﻧﺴﺎﻥ ) ﺹ١ ( .. ﺃﻱ ﺃﻧﻪ ﻳﺮﻯ‬
 ‫٨٦‬          ‫‪‬‬                ‫‪‬‬
          ‫‪    ‬‬    ‫‪‬‬
‫ﻋﻤﺮ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﻮﺗﻪ ﺇﱃ ﻣﻴﻼﺩﻩ ، ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﻻﻧﺴﻴﺎﺏ ﺍﻟﻌﻜﺴﻲ ﻟﻠﺰﻣﻦ ﺍﻟﺬﻱ ﻋﺎﺷﻪ‬
                                      ‫ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺑﺎﲡﺎﻩ ﺍﳌﻘﺪﻣﺎﺕ ..‬
                                 ‫+ ) ﺟﻬﺔ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ (‬
            ‫ﺱ‬   ‫ﺹ‬                                                     ‫١‬   ‫ﺹ‬
      ‫) ﺻﻮﺭﺓ ﺍﳌﻮﺕ (‬                                     ‫) ﺻﻮﺭﺓ ﺍﳌﻴﻼﺩ (‬
           ‫‪ ‬‬
‫ﻭﻟﻮ ﻧﻈﺮ ﻫﺬﺍ ﺍﳌﺸﺎﻫ‪‬ﺪ ﻋﻜﺲ ﺫﻟﻚ ، ﺃﻱ ﺍﺑﺘﺪﺍﺀً ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﰲ‬
‫ﺍﻟﻔﻀﺎﺀ ﳊﻈﺔ ﻣﻴﻼﺩ ﺍﻹﻧﺴﺎﻥ ) ﺹ١ ( ، ﺑﺎﲡﺎﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﰲ ﺍﻟﻔﻀﺎﺀ‬
‫ﳊﻈﺔ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ) ﺹ ﺱ ( ، ﻟﺮﺃﻯ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ﺍﳊﻘﻴﻘﻲ ﻟﻌﻤﺮ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ، ﺃﻱ‬
                                   ‫ﻟﺮﺃﻯ ﺗﺮﺗﻴﺐ ﺍﻟﺰﻣﻦ ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺑﺎﲡﺎﻩ ﺍﻟﻨﺘﺎﺋﺞ ..‬

                        ‫) ﺟﻬﺔ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ( +‬
            ‫ﺱ‬   ‫ﺹ‬                                                     ‫١‬   ‫ﺹ‬
 ‫) ﺻﻮﺭﺓ ﺍﳌﻮﺕ (‬                                             ‫) ﺻﻮﺭﺓ ﺍﳌﻴﻼﺩ (‬
         ‫‪ ‬‬
‫ﻭﻟﻮ ﻧﻈﺮ ﻫﺬﺍ ﺍﳌﺸﺎﻫ‪‬ﺪ ﺇﱃ ﻧﻘﻄﺔ ﻣﺎ ) ﻥ ( ﺗﻘﻊ ﺑﲔ ﺻﻮﺭﺓ ﺍﳌﻴﻼﺩ ) ﺹ١ ( ﻭﺻﻮﺭﺓ‬
‫( ، ﻟﺮﺃﻯ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﻠﻘﺔ ﲤ ‪ ‬ﻣﻨﻬﺎ ﺻﻮﺭ ﺷﺮﻳﻂ ﺣﻴﺎﺓ ﻫﺬﺍ‬
                       ‫ﺮ‬                                        ‫ﺱ‬   ‫ﺍﳌﻮﺕ ) ﺹ‬
‫ﻥ‬                        ‫ﺮ‬                                ‫ﻞ‬
‫ﺍﻹﻧﺴﺎﻥ .. ﻓﻔﻲ ﻛ ﱢ ﳊﻈﺔ ﺯﻣﻨﻴﺔ ﻣﻦ ﻭﺣﺪﺍﺕ ﺍﻟﺰﻣﻦ ﺍﻟﱵ ﲤ ‪ ‬ﺻﻮﺭﺓ ﻣﻦ ﻫﺬﻩ ﺍﳊﻠﻘﺔ .. ﺇ ﱠ‬
      ‫ﺮ‬                                                        ‫ﺮ‬
‫ﺃ ‪‬ﻝ ﺻﻮﺭﺓ ﻣ ‪‬ﺕ ﻣﻦ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﻫﻲ ﺻﻮﺭﺓ ﺍﳌﻴﻼﺩ ) ﺹ١ ( ، ﻭﺁﺧﺮ ﺻﻮﺭﺓ ﺳﺘﻤ ‪ ‬ﻣﻨﻬﺎ‬  ‫ﻭ‬
                                                  ‫ﻫﻲ ﺻﻮﺭﺓ ﺍﳌﻮﺕ ) ﺹ ﺱ ( ..‬
 ‫٩٦‬             ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬                 ‫‪‬‬
             ‫ﺱ‬     ‫ﺹ‬                                  ‫ﺹﻥ‬                         ‫١‬   ‫ﺹ‬

       ‫) ﺻﻮﺭﺓ ﺍﳌﻮﺕ (‬                                                   ‫) ﺻﻮﺭﺓ ﺍﳌﻴﻼﺩ (‬
‫ﻭﻳﻜﻮﻥ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻠﺤﻈﺔ ) ﻥ ( ﻋﻨﺪ ﺍﻟﺼﻮﺭﺓ ) ﺹ ﻥ ( ، ﻫﻮ ﳎﻤﻮﻋﺔ ﺍﻟﺼﻮﺭ‬
‫ﻣﻦ ﺻﻮﺭﺓ ﻣﻴﻼﺩﻩ ) ﺹ١ ( ﺣﱴ ﺍﻟﺼﻮﺭﺓ ) ﺹ ﻥ ( ، ﻭﻫﺬﺍ ﺍﳉﺰﺀ ﻳﺰﺩﺍﺩ ﻛ ﱠ ﻭﺍﺣﺪﺓ ﺯﻣﻦ‬
          ‫ﻞ‬
‫ﲟﻘﺪﺍﺭ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ .. ﻭﻳﻜﻮﻥ ﻣﺎ ﺑﻘﻲ ﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﻫﻮ‬
‫ﳎﻤﻮﻋﺔ ﺍﻟﺼﻮﺭ ﻋﻠﻰ ﻳﺴﺎﺭ ﺍﻟﺼﻮﺭﺓ ) ﺹ ﻥ ( ﺣﱴ ﺻﻮﺭﺓ ﻣﻮﺗﻪ ) ﺹ ﺱ ( .. ﻭﻫﺬﺍ ﺍﳉﺰﺀ‬
                                                             ‫ﻞ‬
‫ﻳﻨﻘﺺ ﻛ ﱠ ﻭﺍﺣﺪﺓ ﺯﻣﻦ ﲟﻘﺪﺍﺭ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ، ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻟﱵ ﻳﺮﲝﻬﺎ ﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ ﰲ‬
                                                    ‫ﻭﺍﺣﺪﺓ ﺍﻟﺰﻣﻦ ﻫﺬﻩ ..‬
‫ﻭﻫﻜﺬﺍ ﻋﻨﺪﻣﺎ ﻳﻨﻈﺮ ﺍﳌﺸﺎﻫ‪‬ﺪ ﺍﳌﻔﺮﻭﺽ ﺇﱃ ﺷﺮﻳﻂ ﺻﻮﺭ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ) ﻣﻦ ﻣﻴﻼﺩﻩ‬
‫ﺑﺎ‪‬ﺠﺎﻩ ﻣﻮﺗﻪ ( ﻓﺈﻧﻪ ﻳﺮﻯ ﺑﺎﻟﻨﺴﺒﺔ ﻷ ‪ ‬ﺻﻮﺭﺓ ﻣﻦ ﺣﻴﺎﺗﻪ ﻣﺜﻞ ﺍﻟﺼﻮﺭﺓ ) ﺹ ﻥ ( ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ‬
                                            ‫ﻱ‬                              ‫ﺗ‬
          ‫ﻴ‬
‫ﰲ ﺍﻟﻠﺤﻈﺔ ) ﻥ ( ، ﻳﺮﻯ ﻣﺮﺣﻠﺘﲔ ﻣﻦ ﺍﻟﻌﻤﺮ ﺍﻟﻜﺎﻣﻞ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ، ﺗﺘﻐ‪‬ﺮﺍﻥ ﻣﻦ ﳊﻈﺔ‬
                                     ‫ﻷﺧﺮﻯ ، ﳝﻜﻦ ﲤﺜﻴﻠﻬﻤﺎ ﺑﺎﶈﻮﺭ‪‬ﻳﻦ ﺍﻟﺘﺎﻟﻴ‪‬ﲔ ..‬
                                ‫+ ) ﺟﻬﺔ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ (‬


‫ﺍﶈﻮﺭ ) ١ (‬     ‫١‬   ‫ﺹ‬                                   ‫ﺹﻥ‬                       ‫ﺱ‬    ‫ﺹ‬

  ‫ﺍﶈﻮﺭ ) ٢ (‬       ‫١‬   ‫ﺹ‬                               ‫ﺹﻥ‬                      ‫ﺱ‬   ‫ﺹ‬

              ‫) ﺍﳌﻮﺕ (‬                                                      ‫) ﺍﳌﻴﻼﺩ (‬
 ‫٠٧‬           ‫‪‬‬               ‫‪‬‬
          ‫‪    ‬‬     ‫‪‬‬
  ‫ﺜ‬                                                               ‫ﺜ‬
‫ﺍﶈﻮﺭ ١ : ﳝﱢﻞ ﺍﳌﺎﺿﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻈﺔ ) ﻥ ( ، ﻭﻫﻮ ﳏﻮﺭ ﺯﻳﺎﺩﺓ ﺍﻟﻌﻤﺮ ، ﺣﻴﺚ ﳝﱢﻞ‬
                     ‫ﻤ‬                                              ‫ﺮ‬   ‫ﻂ‬
‫ﺍﳋ ﱡ ﺍﳌﺴﺘﻤ ‪ ‬ﳎﻤﻮﻋﺔﹶ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﺍﳌﺸﺎﻫ‪‬ﺪ ﺍﳌﻔﺮﻭﺽ ﻗﺪ ﻋ ‪‬ﺮﺕ ﺣﱴ ﺍﻟﻠﺤﻈﺔ ) ﻥ (‬
                                                  ‫، ﻭﺍﻟﱵ ﺗﺰﺩﺍﺩ ﻣﻦ ﳊﻈﺔ ﻷﺧﺮﻯ ..‬
 ‫ﺜ‬                                                         ‫ﺜ‬
‫ﺍﶈﻮﺭ ٢ : ﳝﱢﻞ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﻈﺔ ) ﻥ ( ﻭﻫﻮ ﳏﻮﺭ ﻧﻘﺼﺎﻥ ﺍﻟﻌﻤﺮ ، ﺣﻴﺚ ﳝﱢﻞ‬
‫( ، ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﱵ‬   ‫ﻥ‬   ‫ﺍﳋﻂﱡ ﺍﳌﺴﺘﻤﺮ‪ ‬ﳎﻤﻮﻋﺔﹶ ﺍﻟﺼﻮﺭ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﻮﺭﺓ ) ﺹ‬
                                   ‫ﺮ‬      ‫ﻂ‬
                    ‫ﺗﻨﻘﺺ ﻣﻦ ﳊﻈﺔ ﻷﺧﺮﻯ ﳊﺴﺎﺏ ﺍﳋ ﱢ ﺍﳌﺴﺘﻤ ‪ ‬ﰲ ﺍﶈﻮﺭ )١( ..‬
                                            ‫ﻮ‬                     ‫ﻥ‬
‫ﺇ ﱠ ﺑﺈﻣﻜﺎﻥ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﺗﺼ ‪‬ﺭ ﺫﻟﻚ ، ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺃﺣﺪﺍﺙ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﲨﻴﻌﻬﺎ‬
                        ‫ﻥ‬
‫ﻣﻦ ﳊﻈﺔ ﻣﻴﻼﺩﻩ ﺇﱃ ﳊﻈﺔ ﻣﻮﺗﻪ ﻗﺪ ﻭﻗﻌﺖ ﻓﻌﻼﹰ ، ﺃﻱ ﺃ ﱠ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻋﺎﺵ ﻋﻤﺮﻩ ﻓﻌﻼﹰ‬
‫ﻭﻣﺎﺕ ، ﻭﺑﺎﻟﺘﺎﱄ ﺍﻧﻄﻠﻘﺖ ﺻﻮﺭ ﺣﻴﺎﺗﻪ ) ﻣﻦ ﳊﻈﺔ ﻣﻴﻼﺩﻩ ﺇﱃ ﳊﻈﺔ ﻣﻮﺗﻪ ( ﻛﺎﻣﻠﺔﹰ ﰲ‬
                            ‫ﻮ‬
          ‫ﺍﻟﻔﻀﺎﺀ .. ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﻘﻂ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﺗﺼ ‪‬ﺭ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺴﺎﺑﻖ ..‬
‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﱂ ﻳﻌﺶ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﲨﻴﻊ ﻣﺮﺍﺣﻞ ﻋﻤﺮﻩ ، ﺃﻱ ﺃﻧﻪ ﱂ ﳝﺖ ﺑﻌﺪ ، ﻓﻤﻦ‬
‫ﻳﺴﺘﻄﻴﻊ ﻣﺸﺎﻫﺪﺓ ﺃﺣﺪﺍﺙ ﺣﻴﺎﺗﻪ ﺍﻟﱵ ﱂ ﻳﻌﺸﻬﺎ ﺑﻌﺪ ؟ .. ﻣﻦ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺸﺎﻫﺪ ﺻﻮﺭﺓ‬
‫ﻣﻮﺗﻪ ) ﺹ ﺱ ( ، ﻭﻫﻮ ﻣﺎﺯﺍﻝ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ؟ .. ﻃﺒﻌﺎﹰ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ‬
                                                                ‫ﻮ‬
                                                           ‫ﺭﺅﻳﺔ ﺫﻟﻚ ﺃﻭ ﺗﺼ ‪‬ﺭﻩ ..‬
‫ﺇ ﱠ ﻗﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﱵ ﲢﻜﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ ، ﻭﲤﻨﻌﻬﻢ ﻣﻦ ﺭﺅﻳﺔ ﺍﳌﺴﺘﻘﺒﻞ ،‬ ‫ﻥ‬
‫ﻫﻲ ﻗﻮﺍﻧﲔ ﳐﻠﻮﻗﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، ﻭﻫﻲ ﳏﻜﻮﻣﺔ ﻟﻪ .. ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳛﻴﻂ‬
                                                 ‫ﻞ‬                     ‫ﻞ‬
          ‫ﻋﻠﻤﺎﹰ ﺑﻜ ﱢ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ ، ﻭﻳﺮﻯ ﻛ ﱠ ﺍﻟﻜﻮﻥ ) ﺯﻣﺎﻧﺎﹰ ﻭﻣﻜﺎﻧﺎﹰ ( ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ..‬
                                            ‫ﻮ‬
           ‫ﻟﻨﺪﺭﺱ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﱪ ﻣﻘﺪﻣﺎﺕ ﻳﺘﺼ ‪‬ﺭﻫﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﺑﺴﻬﻮﻟﺔ‪ ‬ﺃﻛﱪ ..‬
‫ﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻧﻨﺎ ﺿﻤﻦ ﻓﺮﺍﻍ ﻧﻌﻠﻢ ﲤﺎﻣﺎﹰ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ﻣﻦ ﻛﺜﺎﻓﺔ ﻭﻣﻘﺎﻭﻣﺔ ﻟﻼﺣﺘﻜﺎﻙ ﻭ‬
‫..... ﺇﱁ ، ﻭﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﲤﺎﻣﺎﹰ ﲨﻴﻊ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻢ ﺣﺮﻛﺔ ﺳﲑ ﺍﻟﻘﺬﻳﻔﺔ ﻧﺘﻴﺠﺔ‬
                                                                    ‫ﺛ‬
‫ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﺗﺆﱢﺮ ﻋﻠﻴﻬﺎ ، ﻭﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺍﻳﺔ ﻭﳊﻈﺔ ﺍﻟﺒﺪﺍﻳﺔ ﻹﻃﻼﻕ ﻫﺬﻩ ﺍﻟﻘﺬﻳﻔﺔ ﻣﻦ‬
                                                   ‫ﻴ‬
                                            ‫ﻣﺪﻓﻊ ﻧﻌﻠﻢ ﲤﺎﻣﺎﹰ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ﻭﻣ‪‬ﺰﺍﺗﻪ ..‬
  ‫١٧‬           ‫‪‬‬                  ‫‪‬‬
            ‫‪    ‬‬ ‫‪‬‬
‫ﺃﻻ ﳝﻜﻦ ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﺘﻨﺒﺆ ﻣﺴﺒﻘﺎﹰ ) ﺣﺴﺐ ﻋﻠﻤﻨﺎ ﺍﶈﺪﻭﺩ ( ﺑﺎﻟﻨﻘﻄﺔ ﺍﻟﱵ ﺳﺘﺴﻘﻂ ﻓﻴﻬﺎ‬
‫ﻫﺬﻩ ﺍﻟﻘﺬﻳﻔﺔ ، ﻭﺑﻠﺤﻈﺔ ﺳﻘﻮﻃﻬﺎ ، ﻭﺑﺎﳌﺴﺎﺭ ﺍﻟﺬﻱ ﺳﺘﺴﻠﻜﻪ ﺃﺛﻨﺎﺀ ﺣﺮﻛﺘﻬﺎ ، ﻭﺑﻌﻤﺮ ﻫﺬﺍ‬
                     ‫ﻞ ﺘﻴ‬
‫ﺍﳊﺪﺙ ﻣﻦ ﳊﻈﺔ ﺇﻃﻼﻕ ﺍﻟﻘﺬﻳﻔﺔ ﺇﱃ ﳊﻈﺔ ﺳﻘﻮﻃﻬﺎ ، ﻭﺑﻜ ﱢ ﺍﻟ‪‬ﻐ‪‬ﺮﺍﺕ ﺍﻟﱵ ﺗﻄﺮﺃ ﻧﺘﻴﺠﺔﹰ‬
                      ‫ﻠ‬                                         ‫ﻥ‬
‫ﳍﺬﺍ ﺍﳊﺪﺙ ؟ .. ﺇ ﱠ ﻋﻠﻤﻨﺎ ﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ، ﻛﱠﻤﺎ ﺍﻗﺘﺮﺏ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ‬
                              ‫ﺣﻘﻴﻘﺔ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﱵ ﺍﺳﺘﻨﺘﺠﻨﺎ ﻣﻨﻬﺎ ﺍﻟﺘﻨﺒﺆﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ..‬
                                                         ‫.. ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..‬
                ‫ﺪ‬
‫ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﲤﺎﻣﺎﹰ ﲨﻴﻊ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﲢﻴﻂ ﺑﻘﻄﺮﺓ ﳏ ‪‬ﺩﺓ ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﺒﺤﺮ‬
            ‫ﺨ‬                     ‫ﺨ‬                           ‫ﺨ‬        ‫ﺩ‬
‫، ﻭﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﺗﺒ ‪‬ﺮ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ، ﻭﳊﻈﺔ ﺗﺒ ‪‬ﺮﻫﺎ ، ﻭﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﺒ ‪‬ﺮﺕ ﻣﻨﻪ ...‬
                                        ‫ﺗﺛ‬
‫ﻭﺇﺫﺍ ﻓﺮﺿﻨﺎ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﲤﺎﻣﺎﹰ ﲨﻴﻊ ﺍﻟﻘﻮﻯ ﺍﻟﱵ ‪‬ﺆﹼﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ﺑﻌﺪ ﻓﺮﺍﻗﻬﺎ ﳌﻴﺎﻩ ﺍﻟﺒﺤﺮ ،‬
                                           ‫ﻱ‬                        ‫ﻱ‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺃ ‪ ‬ﺍﺭﺗﻔﺎﻉ ﺳﺘﺼﻞ ، ﻭﺇﱃ ﺃ ‪ ‬ﻏﻴﻤﺔ ﺳﺘﻨﺘﻤﻲ .. ﻭﺇﺫﺍ ﻓﺮﺿﻨﺎ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﲤﺎﻣﺎﹰ‬
                                            ‫ﺛ‬
‫ﲨﻴﻊ ﺍﻟﻘﻮﻯ ﺍﻟﺪﺍﺧﻠﻴﺔ ﰲ ﺍﻟﻐﻴﻤﺔ ﻭﺍﻟﱵ ﺗﺆﱢﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ، ﻭﺑﺎﻟﺘﺎﱄ ﲢﺪﻳﺪ ﻣﺴﺎﺭﻫﺎ‬
‫ﻭﺣﺮﻛﺘﻬﺎ ﻭﺣﺎﻟﺘﻬﺎ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﻐﻴﻤﺔ .. ﻭﺇﺫﺍ ﻓﺮﺿﻨﺎ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﲤﺎﻣﺎﹰ ﲨﻴﻊ ﺍﻟﻈﺮﻭﻑ ﺍﶈﻴﻄﺔ‬
‫‪‬ﺎ ﰲ ﻛ ﱢ ﳊﻈﺔ ﻣﻦ ﻗﻮﺓ ﺭﻳﺎﺡ ﻭﻏﲑﻫﺎ ﻭﺍﻟﱵ ﺳﺘﺪﻓﻊ ﻫﺬﻩ ﺍﻟﻐﻴﻤﺔ ، ﻭﺑﺎﻟﺘﺎﱄ ﻣﻌﺮﻓﺔ ﺍﻷﻣﺎﻛﻦ‬‫ﻞ‬
‫ﺍﻟﱵ ﺳﺘﺼﻞ ﺇﻟﻴﻬﺎ ﻭﺳﺘﺴﻘﻂ ﻣﻴﺎﻫﻬﺎ ﻓﻴﻬﺎ ، ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻢ ﺫﻟﻚ ، ﻭﺑﺎﻟﺘﺎﱄ ﻣﻌﺮﻓﺘﻨﺎ‬
                                           ‫ﻟﻨﻘﻄﺔ ﺳﻘﻮﻃﻬﺎ ..... ﻭﻫﻜﺬﺍ ..... ﺇﱁ ..‬
                                                           ‫ﺒ‬
‫ﺃﻻ ﳝﻜﻨﻨﺎ ﻋﻨﺪﺋﺬ‪ ‬ﺍﻟﺘﻨ‪‬ﺆ ) ﻋﻠﻰ ﻗﺪﺭ ﻋﻠﻤﻨﺎ ﺑﺎﳌﻘﺪﻣﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ( ﺑﺎﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﻠﺬﻳﻦ‬
                                                 ‫ﻴ‬
                                   ‫ﺳﺘﺴﻘﻂ ﻓﻴﻬﻤﺎ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ، ﻭﲟﺎﻫ‪‬ﺔ ﺍﻟﺴﻘﻮﻁ ؟ ..‬
                                                        ‫ﻥ‬
‫ﺇﺫﺍ ﻓﺮﺿﻨﺎ ) ﺟﺪﻻﹰ ( ﺃ ﱠ ﻋﻠﻤﻨﺎ ﺣﻮﻝ ﺭﺣﻠﺔ ﻗﻄﺮﺓ ﺍﳌﻴﺎﻩ ﺗﻠﻚ ، ﻳﻨﺴﺤﺐ ﻋﻠﻰ ﲨﻴﻊ‬
                                                 ‫ﻞ‬
‫ﺫ ‪‬ﺍﺕ ﺍﳌﻴﺎﻩ ﰲ ﺍﻷﺭﺽ ﰲ ﻛ ﱢ ﻣﻜﺎﻥ‪ ‬ﺯﻣﺎﻥ ، ﺃﻻ ﻧﺴﺘﻄﻴﻊ ) ﻭﻋﻠﻰ ﻗﺪﺭ ﻋﻠﻤﻨﺎ ( ﺍﻟﺘﻨﺒﺆ‬   ‫ﺭ‬
                                               ‫ﻞ‬
                 ‫ﺑﻜﻤﻴﺎﺕ ﺍﳌﻴﺎﻩ ﺍﻟﱵ ﺳﺘﺴﻘﻂ ﰲ ﻛ ﱢ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ ..‬
                                             ‫ﺮ‬                 ‫ﻥ ﻞ ﺭ‬
‫ﺇ ﱠ ﻛ ﱠ ﺫ ‪‬ﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺗﺘﺤ ‪‬ﻙ ﻃﺎﻗﺘﻬﺎ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ، ﺿﻤﻦ ﻗﻮﺍﻧﲔ‬
‫ﳏ ‪‬ﺩﺓ ﻭﺛﺎﺑﺘﺔ ﺭﲰﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﳍﺎ ، ﻣﻦ ﺃﺟﻞ ﺇﻋﻄﺎﺋﻬﺎ ﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ‬    ‫ﺪ‬
  ‫٢٧‬         ‫‪‬‬                ‫‪‬‬
          ‫‪    ‬‬   ‫‪‬‬
  ‫ﺮ‬                                                   ‫ﺭ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﻫﺬﻩ ﺍﻟﺬ ‪‬ﺓ ﺗﺪﺧﻞ ﰲ ﺗﺮﻛﻴﺐ ﺟﺰﻳﺌﺎﺕ‪ ‬ﺃﻛﱪ ، ﻫﻲ ﺍﻷﺧﺮﻯ ﺗﺘﺤ ‪‬ﻙ‬
                                                              ‫ﺪ‬   ‫ﺪ‬
‫ﺿﻤﻦ ﻗﻮﺍﻧﲔ ﳏ ‪‬ﺩﺓ ، ﺣ ‪‬ﺩﻫﺎ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .. ﻭﻫﺬﻩ ﺍﳉﺰﻳﺌﺎﺕ ﺗﺪﺧﻞ ﰲ ﺗﻜﻮﻳﻦ‬
                 ‫ﺪ‬                               ‫ﺛ‬
‫ﺃﺟﺴﺎﻡ ﺃﻛﱪ ، ﳍﺎ ﻗﻮﺍﻧﻴﻨﻬﺎ ﻭﻣﺆﱢﺮﺍ‪‬ﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﺣ ‪‬ﺩﻫﺎ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‬
 ‫ﺛ‬             ‫ﻞ ﺮ‬                                  ‫ﺮ‬
‫ﻭﺗﻌﺎﱃ .. ﻭﻫﻜﺬﺍ .. ﺣﱴ ﺍ‪ ‬ﺍﺕ .. ﺣﱴ ﺟﺴﻢ ﺍﻟﻜﻮﻥ .. ﻛ ﱞ ﻳﺘﺤ ‪‬ﻙ ﻭﻳﺪﻭﺭ ﻭﻳﺆﱢﺮ‬
                                               ‫ﺪ‬
 ‫ﺑﻌﻀﻪ ﺑﺒﻌﺾ ، ﻋﱪ ﻗﻮﻯ ﻭﻗﻮﺍﻧﲔ ﺣ ‪‬ﺩﻫﺎ ﻭﺭﲰﻬﺎ ﺧﺎﻟﻖ ﺍﳌﺎﺩﺓ ﻭﻣﺒﺪﻋﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..‬
                                        ‫ﻛﻨ‬
‫ﻭﻟﻨﺴﺄﻝ ﺃﻧﻔﺴﻨﺎ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ : ﺇﺫﺍ ﹸ‪‬ﺎ ﳓﻦ ﻛﻤﺨﻠﻮﻗﺎﺕ ، ﻋﻨﺪﻣﺎ ﻧﻌﻠﻢ ﺍﳉﺎﻧﺐ‬
             ‫ﻴ‬
‫ﺍﻟﻈﺎﻫﺮﻱ ﻣﻦ ﻗﻮﺍﻧﲔ ﻣﺴﺄﻟﺔ‪ ‬ﻣﺎ ﻭﻇﺮﻭﻓﻬﺎ ﻭﻣﺆﺛﺮﺍ‪‬ﺎ ، ﻧﺴﺘﻄﻴﻊ ﻣﻌﺮﻓﺔ ﺍﳌﺎﻫ‪‬ﺔ ) ﻋﻠﻰ ﻗﺪﺭ‬
‫ﻞ‬
‫ﻋﻠﻤﻨﺎ ( ﺍﻟﱵ ﺳﺘﺆﻭﻝ ﺇﻟﻴﻬﺎ ﺍﳌﺎﺩﺓ ﻧﺘﻴﺠﺔ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻋﻠﻴﻬﺎ .. ﻓﻬﻞ ﺧﺎﻟﻖ ﺍﳌﺎﺩﺓ ﻭﻛ ﹼ‬
                                 ‫ﻞ‬
‫ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﳑﺴﻜﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ﰲ ﻛ ﱢ ﳊﻈﺔ ﻋﻦ ﻃﺮﻳﻖ ﺇﻋﻄﺎﺋﻬﺎ ﺣﻴﺜﻴﺎﺕ‬
     ‫ﻧ‬
‫ﻭﺟﻮﺩﻫﺎ ، ﻭﺧﺎﻟﻖ ﲨﻴﻊ ﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﺍﳌﺆﺛﺮﺓ ﻓﻴﻬﺎ ﻭﻭﺍﺿﻊ ﻗﻮﺍﻧﻴﻨﻬﺎ ﻭ‪‬ﻈﻤﻬﺎ‬
‫ﺍﻟﱵ ﺗﺴﲑ ﻋﻠﻴﻬﺎ .. ﻓﻬﻞ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻ ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ ﻭﺍﳌﻜﺎﻥ‬
‫ﻞ‬                           ‫ﻞ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺍﻟﺬﻱ ﳝﻠﻚ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ، ﻭﺍﻟﺬﻱ ﺃﺣﺎﻁ ﺑﻜ ﱢ ﺷﻲﺀٍ ﻋﻠﻤﺎﹰ ، ﻭﺍﳌﻮﺟﻮﺩ ﰲ ﻛ ﱢ‬
‫ﻣﻜﺎﻥ‪ ‬ﻭﺯﻣﺎﻥ .. ﻫﻞ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻴﻪ ﺇﺩﺭﺍﻙ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﺳﺘﺼﲑ ﺇﻟﻴﻬﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺧﻠﻘﻬﺎ‬
                                              ‫ﻧﺘﻴﺠﺔ ﺗﻄﺒﻴﻖ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﺭﲰﻬﺎ ؟ ..‬
                                      ‫ﺘ ﻮ‬
‫ﺇ ﱠ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻭﻏﲑﻫﺎ ﻫﻲ ﺗﻘﺮﻳﺐ ﻟﻠ‪‬ﺼ ‪‬ﺭ ﺍﻟﺒﺸﺮﻱ ) ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ‬  ‫ﻥ‬
                                ‫ﺩ‬                    ‫ﺩ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ( ﻋﱪ ﻣﻘﺪﻣﺎﺕ ﻣﺎ ‪‬ﻳﺔ ﺗﺆﺩﻱ ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﺎ ‪‬ﻳﺔ .. ﻭﻟﻜﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‬
‫9‪ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs‬‬         ‫ﻳ ﺒ ﻱ‬
                                                ‫ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻫﻮ ﺃﲰﻰ ﻣﻦ ﺃﻥ ‪‬ﺸ‪‬ﻪ ﺑﺄ ‪ ‬ﺷﻲﺀ )‬
‫( ] ﺍﻟﺸﻮﺭﻯ : ١١ [ ، ﻭﺍﻟﺬﻱ ﳛﻴﻂ ﺑﻜ ﱢ ﻣﻜﺎﻥ ﻭﺯﻣﺎﻥ ، ﻓﺈﻧﻪ ﻳﺮﻯ ﺍﻟﻜﻮﻥ ﻣﻜﺎﻧﺎﹰ‬
                                   ‫ﻞ‬                                             ‫#$9‪玕ÅÁt7ø‬‬

           ‫ﻞ‬
‫ﻭﺯﻣﺎﻧﺎﹰ ﻣﻦ ﳊﻈﺔ ﻣﻴﻼﺩﻩ ﺇﱃ ‪‬ﺎﻳﺘﻪ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﺓ ، ﻭﻳﺮﻯ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ﺑﻜ ﱢ ﺍﲡﺎﻩ .. ﻓﻼ‬
                              ‫ﻭ‬
‫ﻓﺎﺭﻕ ﻋﻨﺪﻩ ﰲ ﺭﺅﻳﺔ ﻧﺘﺎﺋﺞ ﺍﻷﺣﺪﺍﺙ ﺳﻮﺍﺀ ‪‬ﺟﺪﺕ ﻣﻘﺪﻣﺎ‪‬ﺎ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ‬
                                                 ‫ﻭﺍﻟﺰﻣﺎﻥ ﺃﻡ ﱂ ﺗﻮﺟﺪ ..‬
  ‫٣٧‬                ‫‪‬‬                ‫‪‬‬
                 ‫‪    ‬‬                                    ‫‪‬‬
‫* ‪$tBur 4 Ì•óst7ø9$#ur ÎhŽy9ø9$# †Îû $tB ÞOn=÷ètƒur 4 uqèd žwÎ) !$ygßJn=÷ètƒ Ÿw É=ø‹tóø9$# ßxÏ?$xÿtB ¼çny‰YÏãur‬‬   ‫)‬
‫@‪’Îû žwÎ) C§Î/$tƒ Ÿwur 5=ôÛu‘ Ÿwur ÇÚö‘F{$# ÏM»yJè=àß ’Îû 7p¬6ym Ÿwur $ygßJn=÷ètƒ žwÎ) >ps%u‘ur `ÏB äÝà)ó¡n‬‬

                                                                              ‫.‪ ] ( &ûüÎ7•B 5=»tGÏ‬ﺍﻷﻧﻌﺎﻡ : ٩٥ [‬
                                                                     ‫ﻥ‬
‫ﺇ ﱠ ﺍﻷﺣﺪﺍﺙ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، ﻛﺄ‪‬ﺎ ﺷﺮﻳﻂ ﺳﻴﻨﻤﺎﺋﻲ ﻣﻔﺮﻭﺩ ، ﺻﻮﺭﺗﻪ‬
‫ﺍﻷﻭﱃ ﻫﻲ ﳊﻈﺔ ﻣﻴﻼﺩ ﺍﻟﻜﻮﻥ ، ﻭﺻﻮﺭﺗﻪ ﺍﻷﺧﲑﺓ ﳊﻈﺔ ‪‬ﺎﻳﺘﻪ ، ﻭﻳﺴﲑ ﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ﻣﻦ‬
                                                  ‫ﺮ‬
‫ﺍﳌﺎﺿﻲ ﺑﺎﲡﺎﻩ ﺍﳌﺴﺘﻘﺒﻞ ، ﻟﻴﻤ ‪ ‬ﰲ ﺣﻠﻘﺔ‪ ‬ﺍﲰﻬﺎ ﺍﻵﻥ .. ﻭﳓﻦ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻻ ﻧﺸﺎﻫﺪ ﻣﻦ‬
                                                           ‫ﺼ‬
    ‫ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﲣ ‪‬ﻨﺎ ﺇﻻ ﺻﻮﺭ ﺍﻷﺣﺪﺍﺙ ﺍﳌﻮﺟﻮﺩﺓ ﻣﻌﻨﺎ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ) ﺍﻵﻥ ( ..‬
      ‫ﻞ‬                   ‫ﻣﻴ ﻥ‬                                           ‫ﻳ‬
‫ﻭ‪‬ﻠﻘﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ‪‬ﺒ‪‬ﻨﺎﹰ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻯ ﰲ ﻛ ﱢ ﳊﻈﺔ‬
‫ﻣﺎ ﻋﺎﺷﻪ ﺍﻹﻧﺴﺎﻥ ﺣﱴ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ، ﻭﻣﺎ ﺑﻘﻲ ﻟﻪ ﻣﻦ ﻋﻤﺮﻩ ﺣﱴ ‪‬ﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻌﻤﺮ ، ﻭﺇﻧﻪ‬
                                                     ‫ﻮ‬
                        ‫ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻴﻨﺎ ﺗﺼ ‪‬ﺭ ﺫﻟﻚ ﻓﺈﻧﻪ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﲑ ..‬
‫) ‪׎•Å¡o„ «!$# ’n?tã y7Ï9ºsŒ ¨bÎ) 4 A=»tFÏ. ’Îû žwÎ) ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬‬

                                                                                               ‫( ] ﻓﺎﻃﺮ : ٥٣ [‬
‫ﺇﻧﻨﺎ ﻧﺮﻯ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ، ﺃ ﱠ ﺍﻟﻜﻠﻤﺘﲔ ) ‪( ßÈs)Zム) ، ( ã•£Jyèãƒ‬‬
                                   ‫ﻥ‬
                                                ‫ﻳﻤ‬
‫ﺗﺮﺩﺍﻥ ﺑﺼﻴﻐﺔ ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ، ﻓﻤﺎ ‪‬ﻌ ‪‬ﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻭﻻﺩﺗﻪ ﺣﱴ ﳊﻈﺔ ﻣﺎ ) ﻥ ( ، ﻳﺰﺩﺍﺩ‬
                                                                         ‫ﻞ‬
‫ﻛ ﱠ ﳊﻈﺔ ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﺎ ﺑﻘﻲ ﻟﻪ ﻣﻦ ﻋﻤﺮﻩ ، ﻭﻣﺎ ﺑﻘﻲ ﻟﻪ ﻣﻦ ﻋﻤﺮﻩ ﺍﻋﺘﺒﺎﺭﺍﹰ ﻣﻦ ﺍﻟﻠﺤﻈﺔ )‬
                                              ‫ﻤ‬                ‫ﻞ‬
                          ‫ﻥ ( ، ﻳﻨﻘﺺ ﻛ ﱠ ﳊﻈﺔ ﳊﺴﺎﺏ ﻣﺎ ﻋ ‪‬ﺮ ﺣﱴ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ..‬
 ‫٤٧‬                ‫‪‬‬                ‫‪‬‬
                ‫‪    ‬‬                                ‫‪‬‬
                                       ‫+ ) ﺟﻬﺔ ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ (‬
                 ‫ﺍﳌﻴﻼﺩ‬                                           ‫)ﻥ(‬                                  ‫ﺍﳌﻮﺕ‬
                         ‫) ﻫﺬﻩ ﺷﻬﺪﻫﺎ ﺍﳌﺨﻠﻮﻗﺎﺕ (‬                             ‫ﻻ‬
                                                                  ‫) ﻫﺬﻩ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇ ﹼ ﺍﷲ ﺗﻌﺎﱃ (‬
                                     ‫‪ ‬‬
                             ‫) ‪( 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬‬
                  ‫ﺍﳌﻴﻼﺩ‬                                          ‫)ﻥ(‬                                  ‫ﺍﳌﻮﺕ‬

                                                                   ‫) ‪( ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur‬‬

‫) ‪¨bÎ) 4 A=»tFÏ. ’Îû žwÎ) ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬‬   ‫ﻓﺎﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ :‬
‫‪ ، ( ׎•Å¡o„ «!$# ’n?tã y7Ï9ºsŒ‬ﻻ ﺗﻌﲏ ) ﻛﻤﺎ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ( ﺃ ﱠ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‬
                      ‫ﻥ‬
                          ‫ﺪﺩ‬                                 ‫ﻥ‬
‫.. ﺇﳕﺎ ﺗﻌﲏ ﺃ ﱠ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ) ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ( ﳏ ‪  ‬ﻭﺛﺎﺑﺖٌ، ﺣﻴﺚ ﻳﺮﻯ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﻛ ﱢ ﳊﻈﺔ ﻣﻦ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ، ﻣﺎ ﻋﺎﺵ ﺣﱴ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ) ﺍﳌﺎﺿﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ( ،‬ ‫ﻞ‬
                    ‫ﻭﻣﺎ ﺑﻘﻲ ﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﺣﱴ ﳝﻮﺕ ) ﺍﳌﺴﺘﻘﺒﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ( ..‬
‫ﻭ ‪‬ﻤﺎ ﻳﺆ ﹼﺪ ﺫﻟﻚ ﻫﻮ ﻭﺭﻭﺩ ﺍﻟﻜﻠﻤﺘﲔ ] ) ‪ [ ( ßÈs)Zム) ، ( ã•£Jyèãƒ‬ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ‬
                                                                 ‫ﻣ ﻛ‬
‫.. ﻭﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( Ÿwur‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ) ‪ ( ÿ¾ÍnÌ•ßJãã ô`ÏB ßÈs)ZムŸwur‬ﺩﻭﻥ ﻛﻠﻤﺔ )‬
                                             ‫ﻴ‬
‫ﻭﻣﺎ ( ﻛﻤﺎ ﻫﻮ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ، ( 9•£Jyè•B `ÏB ã•£Jyèム$tBur‬ﻭﺃ ﱠ ﺍﻟﻀﻤﲑ ﰲ ﻛﻠﻤﺔ )‬
               ‫ﻥ‬
          ‫‪ ( ÿ¾ÍnÌ•ßJãã‬ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻳﺘﻌﹼﻖ ﺑﻪ ﺍﻟﻀﻤﲑ ﰲ ﻛﻠﻤﺔ ) ‪.. ( 9•£Jyè•B‬‬
                                           ‫ﻠ‬
                                                 ‫ﻥ‬                 ‫ﻳﻴ‬
‫ﻭ‪‬ﺒ‪‬ﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃ ﱠ ﺍﻟﺰﻣﻦ ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ، ﺷﺄﻧﻪ ﺑﺬﻟﻚ ﺷﺄﻥ ﲨﻴﻊ‬
                                                                  ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ .. ﻳﻘﻮﻝ ﺗﻌﺎﱃ :‬
  ‫٥٧‬                 ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                                         ‫‪‬‬
‫) &‪y‰÷èt/ ª!$# ÍnÉ‹»yd ¾Ç‘ósム4’¯Tr& tA$s% $ygÏ©rá•ãã 4’n?tã îptƒÍr%s{ }‘Édur 7ptƒö•s% 4’n?tã §•tB “É‹©9$%x. ÷rr‬‬

‫‪( 5Qöqtƒ uÙ÷èt/ ÷rr& $·Böqtƒ àM÷VÎ7s9 tA$s% ( |M÷VÎ7s9 öNŸ2 tA$s% ( ¼çmsVyèt/ §NèO 5Q$tã sps•($ÏB ª!$# çms?$tBr'sù ( $ygÏ?öqtB‬‬

‫%‪4’n<Î) ö•ÝàR$#ur ( ÷m¨Z|¡tFtƒ öNs9 š•Î/#uŽŸ°ur š•ÏB$yèsÛ 4’n<Î) ö•ÝàR$$sù 5Q$tã sps•($ÏB |M÷VÎ7©9 @t/ tA$s‬‬

‫‪§NèO $ydã”ų^çR y#ø‹Ÿ2 ÏQ$sàÏèø9$# †n<Î) ö•ÝàR$#ur ( ÂZ$¨Y=Ïj9 Zptƒ#uä š•n=yèôfuZÏ9ur š‚Í‘$yJÏm‬‬

‫‪ ] ( Ö•ƒÏ‰s% &äóÓx« Èe@à2 4’n?tã ©!$# ¨br& ãNn=ôãr& tA$s% ¼çms9 šú¨üt7s? $£Jn=sù 4 $VJóss9 $ydqÝ¡õ3tR‬ﺍﻟﺒﻘﺮﺓ :‬
                                                                                                                    ‫٩٥٢ [‬
‫ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﱵ ﺃﻣﺎﺗﻪ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ، ﻭﻫﻲ ﻣﺎﺋﺔ ﻋﺎﻡ ، ﺃﺟﺮﻯ ﺍﷲ ﺗﻌﺎﱃ‬
         ‫ﻳ‬
‫ﺍﻧﺴﻴﺎﺏ ﺍﻟﺰﻣﻦ ﻋﻠﻰ ﲪﺎﺭﻩ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻧﺘﻴﺠﺔﹰ ﻟﺬﻟﻚ ﻛﻮﻣﺔﹰ ﻣﻦ ﺍﻟﻌﻈﺎﻡ ، ﻭﱂ ‪‬ﺠﺮﹺ ﺍﻟﺰﻣﻦ‬
                                ‫ﻨ‬
           ‫ﻋﻦ ﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ، ﻓﻄﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ﺑﻘﻴﺎ ﻛﻤﺎ ﳘﺎ ﱂ ﻳﺘﺴ‪‬ﻴﺎ ﻃﻴﻠﺔ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ..‬
                       ‫ﻕ‬            ‫ﻥ‬
‫ﺇ ﱠ ﺍﳍﺪﻑ ﻣﻦ ﺫﻟﻚ ، ﻫﻮ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃ ﱠ ﺍﻟﺰﻣﻦ‪ ‬ﳐﻠﻮ ‪ ‬ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬   ‫ﻥ‬
‫) ‪Â Zptƒ#uä š•n=yèôfuZÏ9ur‬‬                                      ‫ﻧ‬
                               ‫، ﻳﻨﺴﺎﺏ ﺿﻤﻦ ﻗﻮﺍﻧﲔ ﻭ‪‬ﻈﻢ ﺣﺪﺩﻫﺎ ﻭﺭﲰﻬﺎ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫9‪ ، ( Z$¨Y=Ïj‬ﻭﺇ ﱠ ﺣﻜﻢ ﻗﺎﻧﻮﻥ ﺍﻟﺰﻣﻦ ﻋﻠﻰ ﺍﳌﺎ ‪‬ﺓ ﻟﻴﺲ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩﺗﻪ‬
                                   ‫ﺩ‬                         ‫ﻥ‬
              ‫ﻥ‬
‫ﻭﻗﺪﺭﺗﻪ ، ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳜﺮﻕ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻟﻴﺜﺒﺖ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ ﺃ ﱠ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ،‬
                              ‫ﻴ‬
             ‫ﱂ ‪‬ﻮﺟ‪‬ﺪ ﻟﻮﺣﺪﻫﺎ ، ﻭﱂ ﺗﻌﻤﻞ ﻟﻮﺣﺪﻫﺎ ، ﺇﳕﺎ ﻫﻨﺎﻙ ﺧﺎﻟﻖ ﻗ‪‬ﻮﻡ ﻋﻠﻰ ﺫﻟﻚ ..‬       ‫ﺗ‬
                                 ‫ﻳ ﻞ‬                   ‫ﻥ‬
‫ﻭ‪‬ﺒ‪‬ﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ، ﺃ ﱠ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ ﻻ ‪‬ﻄ ﱡ ﻋﻠﻰ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬  ‫ﺗﻴ‬
                           ‫ﺩ‬                            ‫ﻳ ﺲ‬             ‫ﺳ‬
‫ﲜﺴﺪﻩ ﻭﺣﻮﺍ ‪‬ﻪ ، ﻓﺈﻧﻪ ﻻ ‪‬ﺤ ‪ ‬ﲝﺮﻛﺔ ﺍﳌﺎﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎ ‪‬ﻱ ، ﻟﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬
‫ﻟﺒﺚ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻣﺎﺋﺔ ﻋﺎﻡ ﺃﻣﺎﺗﻪ ﺍﷲ ﺗﻌﺎﱃ ﺧﻼﳍﺎ ، ﺃﺟﺎﺏ ﻋﻦ ﻣﺪﺓ ﻟﺒﺜﻪ ﻫﺬﻩ ﺑﺄ‪‬ﺎ ﺗﻌﺎﺩﻝ‬
            ‫ﻳﻮﻣﺎﹰ ﺃﻭ ﺑﻌﺾ ﻳﻮﻡ ، ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﻓﺘﺮﺓ ﻏﻴﺎﺑﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ..‬
                                                 ‫ﻥ‬
‫ﺭﺃﻳﻨﺎ - ﻋﱪ ﻫﺬﺍ ﺍﻟﻔﺼﻞ - ﺃ ﱠ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺜﻼﺛﺔ ) ﺍﳌﺎﺩﺓ – ﺍﳌﻜﺎﻥ – ﺍﻟﺰﻣﺎﻥ ( ﻣﺮﺗﺒﻄﺔ‬
‫ﻭﻣﺘﻼﺯﻣﺔ ﻭﻻ ﳝﻜﻦ ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ، ﻓﻼ ﳝﻜﻦ ﺇﺩﺭﺍﻙ ﺍﳌﻜﺎﻥ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﻣﺎﺩﺓ ﲤﻠﺆﻩ ،‬
                        ‫ﺴ‬                  ‫ﻴ‬            ‫ﻻ‬
‫ﻭﻻ ﳝﻜﻦ ﺇﺩﺭﺍﻙ ﺍﳌﺎﺩﺓ ﺇ ﹼ ﻣﻦ ﺧﻼﻝ ﺣ‪‬ﺰ ﺍﳌﻜﺎﻥ ﺍﻟﱵ ﺗﺘﺠ ‪‬ﺪ ﺑﻪ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ، ﻭﻻ ﳝﻜﻦ‬
 ‫٦٧‬             ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬   ‫‪‬‬
      ‫ﺩ‬           ‫ﻠ‬                   ‫ﻴ‬
‫ﺇﺩﺭﺍﻙ ﺍﻟﺰﻣﻦ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺣﺮﻛﺔ ﺍﳌﺎﺩﺓ ، ﻭﺗﻐ‪‬ﺮ ﻫﻴﺂﺕ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﲢﺘﱡﻪ ﻫﺬﻩ ﺍﳌﺎ ‪‬ﺓ ، ﻭﻻ‬
 ‫‪‬ﻮﺟﺪ ﻣﺎﺩﺓ ﻻ ﺗﺘﺤﺮﻙ ، ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺗﻮﺟﺪ ﻣﺎﺩﺓ ﻟﻴﺴﺖ ﳏﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬ ‫ﺗ‬
                 ‫ﻭﻳﺸﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﻋﻼﻗﺔ ﺍﳌﻜﺎﻥ ﺑﺎﻟﺰﻣﺎﻥ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ..‬
‫‪É#ø9r(x. y7În/u‘ y‰YÏã $·Böqtƒ žcÎ)ur 4 ¼çny‰ôãur ª!$# y#Î=øƒä† `s9ur É>#x‹yèø9$$Î/ y7tRqè=Éf÷ètGó¡o„ur‬‬             ‫)‬

                                                                       ‫™‪ ] ( šcr‘‰ãès? $£JÏiB 7puZy‬ﺍﳊﺞ : ٧٤ [‬

‫‪y#ø9r& ÿ¼çnâ‘#y‰ø)ÏB tb%x. 5Qöqtƒ ’Îû Ïmø‹s9Î) ßlã•÷ètƒ ¢OèO ÇÚö‘F{$# ’n<Î) Ïä!$yJ¡¡9$# šÆÏB t•øBF{$# ã•În/y‰ãƒ‬‬     ‫)‬
     ‫™‪ ] ( ÞOŠÏm§•9$# Ⓝ͓yèø9$# Íoy‰»yg¤±9$#ur É=ø‹tóø9$# ãNÎ=»tã y7Ï9ºsŒ ÇÎÈ tbr‘‰ãès? $£JÏiB 7puZy‬ﺍﳊﺞ : ٧٤ [‬

‫)‪’n?tã 3“uqtGó™$# §NèO 5Q$-ƒr& Ïp-GÅ™ ’Îû uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ “Ï%©!$# ª!$# ãNä3-/u‘ žcÎ‬‬                 ‫)‬

‫#$9‪3 ÿ¾ÍnÍ•öDr'Î/ ¤Nºt•¤‚|¡ãB tPqàf‘Z9$#ur t•yJs)ø9$#ur }§ôJ¤±9$#ur $ZW•ÏWym ¼çmç7è=ôÜtƒ u‘$pk¨]9$# Ÿ@ø‹©9$# ÓÅ´øóムĸó•yêø‬‬

                                     ‫&‪ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬ﺍﳊﺞ : ٧٤ [‬
                        ‫ﻟ‬                                               ‫ﻥ‬
‫ﺇ ﱠ ﻛﻠﻤﺔ ﻳﻮﻡ ﺗﺮﺗﺒﻂ ﺑﺪﻭﺭﺓ ﻣﻜﺎﻧﻴﺔ ﻛﺎﻣﻠﺔ ﳌﻜﺎﻥ ﻣﺎ ، ﳑﺎ ﻳﺘﻮﱠﺪ ﻋﻦ ﺫﻟﻚ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﻦ‬
‫ﺍﳌﺮﺗﺒﻂ ‪‬ﺬﺍ ﺍﻟﻴﻮﻡ ، ﻭﺍﻟﺬﻱ ﳛﻜﻢ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺩﺍﺭ ﻫﺬﻩ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻜﺎﻣﻠﺔ .. ﻓﺎﻟﻴﻮﻡ ﻋﻨﺪﻧﺎ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﻮ ) ٤٢ ( ﺳﺎﻋﺔ ً، ﻭﰲ ﻛﻮﻛﺐ ﺁﺧﺮ ﻳﻌﲏ ﺍﻟﺰﻣﻦ ﺍﳌﻘﺎﺑﻞ ﻟﺪﻭﺭﺍﻥ ﻫﺬﺍ‬
                         ‫ﻖ‬
‫ﺍﻟﻜﻮﻛﺐ ﺣﻮﻝ ﻧﻔﺴﻪ ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ ، ﻭﻫﻜﺬﺍ ... ﻟﺬﻟﻚ ﻻ ﳛ ‪ ‬ﻟﻨﺎ ﺃﻥ ﳒﻌﻞ ﻣﻦ ﻗﻴﺪ ﺩﻭﺭﺓ‬
                  ‫ﻞ‬                      ‫ﻧﻴ‬
  ‫ﺍﻟﺰﻣﻦ ﺍﻟﱵ ﲢﻜﻤﻨﺎ ﻫﻨﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺇﻃﺎﺭﺍﹰ ‪‬ﻘ‪‬ﺪ ﺑﻪ ﺩﻭﺭﺍﺕ ﺍﻟﺰﻣﻦ ﰲ ﻛ ﱢ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ ..‬
‫ﻓﻜﻠﻤﺔ ﻳﻮﻡ ﻋﻨﺪﻣﺎ ﻳﻌﺮﺿﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺗﻌﲏ ﺩﻭﺭﺓ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ ﲟﻜﺎﻥ ﻣﺎ‬
‫ﻥ‬                    ‫ﰎ‬                                  ‫ﻖ‬
‫ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ .. ﻓﻤﺜﻼﹰ ﺧ‪‬ﻠﹾ ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ ﺍﻟﺬﻱ ﱠ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ، ﻳﻌﲏ ﺃ ﱠ‬
                    ‫ﻮ‬                                                 ‫ﺩ‬
‫ﺍﳌﺎ ‪‬ﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺔ ﻛﻦ ، ﻭﺍﻟﱵ ﺗﺘﻜ ‪‬ﻥ ﻣﻨﻬﺎ ﻣﺎﺩﺓ ﺍﻟﺴﻤﺎﻭﺍﺕ‬
             ‫ﺮ‬
‫ﻭﺍﻷﺭﺽ ، ﺗﻔﺎﻋﻠﺖ ﻣﻊ ﺑﻌﻀﻬﺎ ﻭﲤﺎﻳﺰﺕ ﺣﱴ ﺃﺧﺬﺕ ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻘ ‪‬ﺕ ﻋﻠﻴﻪ ، ﺧﻼﻝ‬
                            ‫ﺳﺖ ﺩﻭﺭﺍﺕ ﻣﻜﺎﻧﻴﺔ ﻛﺎﻣﻠﺔ ﺩﺍﺭﺕ ﺧﻼﳍﺎ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ..‬
  ‫٧٧‬            ‫‪‬‬                  ‫‪‬‬
             ‫‪    ‬‬      ‫‪‬‬
                                                                     ‫ﻥ‬
‫ﻭﻧﺮﻯ ﺍﻵﻥ ﺃ ﱠ ﺑﺎﺳﺘﻄﺎﻋﺘﻨﺎ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﺣﺎﺭ ﻋﻨﺪﻩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ، ﺍﻟﺬﻳﻦ‬
                                                                       ‫ﻮ‬
‫ﺟﻌﻠﻮﺍ ﻣﻦ ﺗﺼ ‪‬ﺭﺍ‪‬ﻢ ﻗﻴﺪﺍﹰ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ .. ﻟﻮ ﺭﺟﻌﻨﺎ ﺑﺎﻟﺰﻣﻦ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻭﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ‬
        ‫ﻮ‬                                             ‫ﻳ ﺪ‬
‫، ﻣﺎ ﻫﻮ ﻣﻘﺪﺍﺭ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ‪‬ﺤ ‪‬ﺩ ﻗ‪‬ﺪﻡ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺼ ‪‬ﺭﺍﺕ ؟‬
                                                                               ‫..‬
                                                                    ‫ﻥ‬
‫ﺇ ﱠ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻧﺎﺗﺞ ﻋﻦ ﺟﻬﻞ ﲝﻘﻴﻘﺔ ﺍﻟﺰﻣﻦ ، ﻭﺑﺄﻧﻪ ﳐﻠﻮﻕ ﳛﻜﻢ ﺍﳌﺎﺩﺓ ﻓﻘﻂ ﻧﺘﻴﺠﺔ‬
‫ﺣﺮﻛﺘﻬﺎ ﺿﻤﻦ ﺣﺪﻭﺩ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﲤﻠﺆﻩ ، ﻭﺃﻧﻪ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻹﺩﺭﺍﻙ ﺍﳊﺴﻲ ، ﺗﺪﺭﻛﻪ‬
‫ﻧﻔﻮﺳﻨﺎ ﻧﺘﻴﺠﺔ ﺗﻔﺎﻋﻞ ﺍﳊﻮﺍﺱ ﻣﻊ ﺣﺮﻛﺔ ﺍﳌﺎﺩﺓ ، ﻭﺃﻧﻪ ﻻ ﻭﺟﻮﺩ ﻟﻠﺰﻣﻦ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‬
                                                                        ‫..‬
         ‫ﻞ‬            ‫ﻥ‬                ‫ﻮ‬      ‫ﻠ‬                           ‫ﻥ‬
‫ﺇ ﱠ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻧﺎﺗﺞ ﻋﻦ ﺟﻬﻞ ﻳﺘﻌﱠﻖ ﺑﺘﺼ ‪‬ﺭﹴ ﺧﺎﻃﺊ ﻣﻔﺎﺩﻩ ﺃ ﱠ ﺍﻟﺰﻣﻦ ﻣﺴﺘﻘ ﱞ ﻋﻦ ﺍﳌﺎﺩﺓ‬
                                                      ‫ﻞ‬
             ‫، ﻭﺃ‪‬ﻪ ﻗﺎﻧﻮﻥ ﺃﺻﻴﻞ ﳛﻜﻢ ﻛ ﱠ ﺷﻲﺀٍ ﺣﱴ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ..‬‫ﻧ‬
‫ﻭﰲ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻧﻘﻮﻝ : ﻻ ﺯﻣﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻮﻥ .. ﻛﻴﻒ‬
             ‫ﺧ‬
‫ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻛﻮﻥ ﺩﻭﻥ ﻣﺎﺩﺓ ﻭﻣﻜﺎﻥ ﻭﺣﺮﻛﺔ ؟! .. ﻓﻘﺎﻧﻮﻥ ﺍﻟﺰﻣﺎﻥ ﳐﻠﻮﻕ ‪‬ﻠﻖ ﰲ ﺍﻟﻠﺤﻈﺔ‬
‫ﺍﻟﱵ ‪‬ﻠﻘﺖ ﻓﻴﻬﺎ ﻣﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﲢﺮﻛﺖ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﰲ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﺍﳌﺨﻠﻮﻕ‬  ‫ﺧ‬
                                                                   ‫ﺃﻳﻀﺎﹰ ..‬
                                                  ‫ﻥ‬
‫ﻧﻘﻮﻝ ﳌﺜﻞ ﻫﺆﻻﺀ ﺇ ﱠ ﺍﻹﻟﻪ ﺍﳌﻮﺟﻮﺩ ﰲ ﲣﻴﻼﺗﻜﻢ ، ﻭﺍﻟﺬﻱ ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﲣﻀﻌﻮﻩ‬
                                                                     ‫ﺳ‬
‫ﳊﻮﺍ ‪‬ﻜﻢ ، ﻭﻟﻘﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﱵ ﲢﻜﻤﻜﻢ ، ﻟﻴﺲ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫.. ﻓﺎﻹﻟﻪ ﺍﻟﺬﻱ ﺗﺘﺨﻴﻠﻮﻥ ﻫﻮ ﺻﻨﻢ ﻣﻦ ﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻝ ، ﻭﺿﻌﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﳐﻴﻼﺗﻜﻢ‬
                                       ‫ﻹﺑﻌﺎﺩﻛﻢ ﻋﻦ ﺣﻘﻴﻘﺔ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ..‬
 ‫ﻮ‬                                                    ‫ﺗ‬
‫ﺇ ﱠ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺪﺭﻙ ﺁﺛﺎﺭﻫﺎ ﻭﻻ ﳝﻜﻦ ﺍﻹﺣﺎﻃﺔ ‪‬ﺎ ، ﻭﻫﻲ ﻟﻴﺴﺖ ﺗﺒﻌﺎﹰ ﻟﺘﺼ ‪‬ﺭ‬ ‫ﻥ‬
                   ‫ﻱ‬                          ‫ﺰ ﻞ‬
‫ﺃﺣﺪ .. ﻓﺂﺛﺎﺭ ﺻﻔﺎﺕ ﺍﷲ ﻋ ‪ ‬ﻭﺟ ﱠ ﻭﻋﻈﻤﺘﻪ ﻭﻗﺪﺭﺗﻪ ، ﻳﺴﺘﻄﻴﻊ ﺃ ‪ ‬ﺇﻧﺴﺎﻥ‪ ‬ﺭﺅﻳﺘﻬﺎ ﰲ ﺃﻱ‬
                                                  ‫ﺷﻲﺀ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ..‬
  ‫٨٧‬           ‫‪‬‬                  ‫‪‬‬
            ‫‪    ‬‬     ‫‪‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺳﻘﻮﻁ ﺍﳌﻘﺪﻣﺎﺕ ﺍﻟﻮﳘﻴﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﳊﺎﺩﻳﺔ .. ﻟﻘﺪ‬
‫ﺳﻘﻄﺖ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ) ﺍﻟﱵ ﺍﺿﻄﺮﻭﺍ ﻟﻮﺿﻌﻬﺎ ﻣﻦ ﺃﺟﻞ ﺇﺑﻌﺎﺩ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻨﲑﺓ‬
  ‫ﻴ‬                                       ‫ﺰ ﻞ‬
‫ﻭﺍﻟﻘﻠﻮﺏ ﺍﳊﻴﺔ ﻋﻦ ﻋﺒﺎﺩﺓ ﺧﺎﻟﻘﻬﺎ ﻋ ‪ ‬ﻭﺟ ﱠ ( ﻋﻠﻤﻴﺎﹰ ﻭﻣﻨﻄﻘﻴﺎﹰ .. ﻫﺬﺍ ﺍﻟﺴﻘﻮﻁ ﺍﻟﺬﻱ ﺑ‪‬ﻨﻪ‬
                                     ‫ﻗﺒﻞ ﺫﻟﻚ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ..‬

                            ‫$‬       ‫$‬       ‫$‬
            
            
          
         
      
    
         
           
  
 
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    adnan@thekr.net
                              ‫‪‬‬
                                           ‫ﺩ‬
‫ﺑﻌﺪ ﺃﻥ ﺃﻟﻘﻴﻨﺎ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﳌﺎ ‪‬ﺓ ، ﺍﻟﱵ ﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺟﺴﺪ ﺍﳌﻜﺎﻥ ،‬
                    ‫ﻞ‬                         ‫ﺪ‬                    ‫ﻮ‬
‫ﻭﺳﺎﺣﺔ ﺗﺼ ‪‬ﺭﻧﺎ ﳌﻔﻬﻮﻡ ﺍﻟﺰﻣﺎﻥ .. ﻻ ﺑ ‪ ‬ﻣﻦ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻛ ﱢ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ، ﻭﻟﻮ‬
                                        ‫ﻮ ﻞ‬
‫ﺑﺸﻜﻞﹴ ﳐﺘﺰﻝﹴ ﺟﺪﺍﹰ ، ﺣﱴ ﻧﺴﺘﻄﻴﻊ ﺗﺼ ‪‬ﺭ ﻛ ﹼ ﻣﺴﺄﻟﺔ‪ ‬ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺳﻨﺘﻨﺎﻭﳍﺎ – ﺇﻥ ﺷﺎﺀ‬
     ‫ﻮ‬          ‫ﳑ ﻳ‬
‫ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﺎﺩﻣﺔ ، ﺿﻤﻦ ﺳﺎﺣﺔ‪ ‬ﻣﺮﺗﺒﺔ ﻭﺟﻮﺩﻫﺎ ، ‪‬ﺎ ‪‬ﺴﺎﻋﺪ ﺗﺼ ‪‬ﺭﻧﺎ ﰲ‬
                             ‫ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ، ﻭﰲ ﺇﺩﺭﺍﻙ ﺍﳊﺪﻭﺩ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻴﻨﻬﺎ ..‬
                                                                                        ‫ﻥ‬
                                                                     ‫ﺇ ﱠ ﻟﻠﻮﺟﻮﺩ ﺛﻼﺙ ﻣﺮﺍﺗﺐ :‬
‫١ – ﺍﻟ ﹼﺍﺕ ﺍﻹﳍﻴﺔ ﻭﺻﻔﺎ‪‬ﺎ : ﻭﻫﻮ ﻭﺟﻮ ‪ ‬ﻣﻄﻠ ‪ ‬ﻏﲑ ﳏﻜﻮﻡ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻫﻮ‬
                             ‫ﺩ ﻖ‬                              ‫ﺬ‬
                                         ‫ﻞ‬                                ‫ﻢ‬
                       ‫ﺣﺎﻛ ‪ ‬ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﺇﻟﻴﻪ ﺗﻌﻮﺩ ﻛ ﱡ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻷﺧﺮﻯ ..‬
‫٢ – ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( : ﻭﻫﻮ ﻭﺟﻮ ‪ ‬ﻏﲑ ﳏﻜﻮﻡ ﻟﻠﻤﻜﺎﻥ‬
               ‫ﺩ‬
               ‫ﻠ‬                                              ‫ﻨ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻟﻜ‪‬ﻪ ﻟﻴﺲ ﺣﺎﻛﻤﺎﹰ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻳﺘﻌﱠﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‬
                         ‫‪‬ﺒﺎﺷﺮﺓﹰ .. ﻭﰲ ﺳﺎﺣﺔ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻻ ﲡﺘﻤﻊ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ..‬ ‫ﻣ‬
                                                  ‫٣ – ﻋﺎﱂ ﺍﳋﻠﻖ : ﻭﻳﺘﻜ ‪‬ﻥ ﻣﻦ ﻣﺮﺗﺒﺘﲔ :‬
                                                               ‫ﻮ‬
‫ﺃ – ﻭﺟﻮﺩ ﳐﻠﻮﻕ ﻏﲑ ﳏﺴﻮﺱ ) ﻛﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮ‪‬ﺔ ( : ﻭﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬
                              ‫ﻳ‬
                ‫ﺩ‬                                                     ‫ﺭ‬       ‫ﻧ‬
‫ﺃ‪‬ﻪ ﻣﺘﺤﺮ ‪ ‬ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ) ﺃﻱ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
  ‫ﺲ‬             ‫ﺓ‬        ‫ﻴ‬      ‫ﻃ‬                                     ‫ﻻ ﻧ‬
‫( ، ﺇ ﹼ ﺃ‪‬ﻪ ﳜﻀﻊ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺣﻴﻨﻤﺎ ﻳﺆ ﱠﺮ ﲜﺰﺋ‪‬ﺎﺕ ﺍﳌﺎﺩ ﹼ ﰲ ﻋﺎﱂ ﺍﳊ ‪، ‬‬
                                      ‫ﻛﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺩﺍﺧﻞ ﺍﳉﺴﺪ ..‬
‫ﺏ – ﻭﺟﻮﺩ ﳐﻠﻮﻕ ﳏﺴﻮﺱ ) ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺃﺟﺴﺎﺩﻧﺎ ( : ﻭﻫﻮ ﻭﺟﻮﺩ‬
                                     ‫ﺩ‬
                                                           ‫ﳏﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                                               ‫ﻭﻋﺎﱂ ﺍﳋﻠﻖ ﻭﻋﺎﱂ ﺍﻷﻣﺮ ﻳﻌﻮﺩﺍﻥ ﷲ ﺗﻌﺎﱃ ..‬
                ‫) &‪ ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr‬ﺍﻷﻋﺮﺍﻑ : ٤٥ [‬
‫٠٨‬             ‫‪‬‬                ‫‪‬‬
            ‫‪    ‬‬  ‫‪‬‬
                         ‫ﻣ‬        ‫ﻠ‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺪ ﻋﺎﱂ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺘﻌﱠﻖ ﺑﺼﻔﺎﺗﻪ ‪‬ﺒﺎﺷﺮﺓ ، ﻭﺧﻠﻖ ﻋﺎﱂ ﺍﳋﻠﻖ‬
                                       ‫ﻳ‬                           ‫ﻞ‬
 ‫ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﰲ ﻛ ﱢ ﳊﻈﺔ ﷲ ﺗﻌﺎﱃ ، ﺣﻴﺚ ‪‬ﻌﻄﻴﻪ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﺜﻴﺎﺕ ﻭﺟﻮﺩﻩ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ..‬
‫ﻭﻣﻦ ﺍﳋﻄﺄ ﺍﻟﻜﺒﲑ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ، ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ‬
                                         ‫ﳛﻜﻤﻨﺎ ﻛﻜﺎﺋﻨﺎﺕ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ..‬
  ‫ﺪ ﻠ‬
‫ﺇ ﱠ ﺇﺭﺟﺎﻉ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺇﱃ ﺯﻣﻦﹴ ﳏ ‪‬ﺩ‪ ‬ﻳﺘﻌﱠﻖ‬   ‫ﻥ‬
           ‫ﻳ‬
‫ﺑﺒﺪﺍﻳﺔ ﻭﺟﻮﺩﻫﺎ ، ﻫﻮ ﳏﺎﻭﻟﺔ ﻟﻮﺿﻊ ﻣﻌﻴﺎﺭﹴ ﻻ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﳌﻬﺎ ﺃﺻﻼﹰ ، ﻛﺎﻟﺬﻱ ‪‬ﺮﻳﺪ ﻣﻌﺮﻓﺔ‬
                                                ‫ﺃﻭﺯﺍﻥ ﺍﻷﺷﻴﺎﺀ ﻋﱪ ﻣﻌﻴﺎﺭ ﺍﻷﻟﻮﺍﻥ ..‬
‫ﻝ‬                                                                ‫ﻥ‬
‫ﻓﻘﻮﻟﻨﺎ .. ﺇ ﱠ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ) ﻛﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﳐﻠﻮﻗﺔ ، ﻫﻮ ﻗﻮ ﹲ‬
                                   ‫ﻥ‬
‫ﻣﻐﻠﻮ ﹲ ﺣﺴﺐ ﻣﻌﻴﺎﺭ ﺻﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻷ ﱠ ﻛﻠﻤﺔ ) ﺧﻠﻖ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻌﲏ‬‫ﻁ‬
                                                     ‫ﺇﳚﺎﺩ ﺍﻟﺸﻲﺀ ﰲ ﻋﺎﱂ ﺍﳋﻠﻖ ..‬
             ‫ﻠ‬                        ‫ﻥ‬            ‫ﻫ‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ) ﻛﻤﺎ ﺳﻴﺘﻮ ‪‬ﻢ ﺑﻌﻀﻬﻢ ( ﺃ ﱠ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻣﺴﺘﻘﱠﺔ ) ﰲ ﺇﳚﺎﺩﻫﺎ‬
  ‫ﻠ‬                                           ‫ﻥ‬                       ‫ﺬ‬
‫( ﻋﻦ ﺍﻟ ﹼﺍﺕ ﺍﻹﳍﻴﺔ .. ﺃﺑﺪﺍﹰ .. ﺇ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﺟﺪﻫﺎ ﰲ ﻣﺮﺗﺒﺔ‪ ‬ﻣﻦ ﺍﻟﻮﺟﻮﺩ ، ﻣﺘﻌﱢﻘﺔ‬
                                                         ‫ﻠ‬
        ‫ﻣﺒﺎﺷﺮﺓ ﺑﺼﻔﺎﺗﻪ ، ﻭﻣﺴﺘﻘﱠﺔ ﲤﺎﻣﺎﹰ ﻋﻦ ﻋﺎﱂ ﺍﳋﻠﻖ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
‫١٨‬         ‫‪‬‬                ‫‪‬‬
        ‫‪    ‬‬             ‫‪‬‬




            ‫ﺍﻟﻮﺟﻮﺩ‬                      ‫ﻴ‬
                                       ‫ﺍﻟﺬﺍﺕ ﺍﻹﳍ‪‬ﺔ‬       ‫ﻭﺟﻮﺩ ﺣﺎﻛﻢ‬                   ‫ﺍﻟﻮﺟﻮﺩ‬
             ‫ﺍﳌﻄﻠﻖ‬                        ‫ﻭﺻﻔﺎ‪‬ﺎ‬       ‫ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬                 ‫ﺍﳌﻄﻠﻖ‬




                                         ‫ﻋﺎﱂ ﺍﻷﻣﺮ‬    ‫ﻭﺟﻮﺩ ﻏﲑ ﺣﺎﻛﻢ ﻭﻏﲑ‬                   ‫ﻠ‬
                                                                                 ‫ﺗﻌ ﹼﻖ ﺑﺼﻔﺎﺕ‬
                                                     ‫ﳏﻜﻮﻡ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬            ‫ﺍﷲ ﺗﻌﺎﱃ‬

              ‫ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬


                                        ‫ﻋﺎﱂ ﺍﳋﻠﻖ‬                             ‫ﻴ‬
                                                                           ‫ﺇﺩﺭﺍﻙ ﻟﻠﻜﻠ‪‬ﺎﺕ‬


                                      ‫ﻭﺟﻮﺩ ﳐﻠﻮﻕ‬          ‫ﻭﺟﻮﺩ ﻗﺎﺑﻞ ﳊﻜﻢ‬
                                       ‫ﻏﲑ ﳏﺴﻮﺱ‬             ‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬




              ‫ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ‬
               ‫ﺩ‬                        ‫ﻭﺟﻮﺩ ﳐﻠﻮﻕ‬            ‫ﻭﺟﻮﺩ ﳏﻜﻮﻡ‬              ‫ﺗﻔﺎﻋﻞ ﻣﻊ‬
         ‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬                  ‫ﳏﺴﻮﺱ‬               ‫ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬              ‫ﻴ‬
                                                                                      ‫ﺍﳉﺰﺋ‪‬ﺎﺕ‬




                                     ‫ﻮ‬
‫ﻭﺍﳋﻠﻂ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﳛﺼﻞ ﰲ ﺗﺼ ‪‬ﺭﺍﺗﻨﺎ ﺣﻮﻝ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ ﻫﻮ ﺑﲔ ﻋﺎﱂ ﺍﻷﻣﺮ‬
                         ‫ﺨ‬
‫ﻭﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ .. ﻭﻟﺬﻟﻚ ﺳﻨﻠ ‪‬ﺺ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ‬
‫٢٨‬         ‫‪‬‬                ‫‪‬‬
        ‫‪    ‬‬      ‫‪‬‬
     ‫ﻮ‬
‫ﺍﻷﻣﺮ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ، ﺣﱴ ﻧﺴﺘﻄﻴﻊ ﺗﺼ ‪‬ﺭ ﺍﳋﻂ‬
                                                          ‫ﺍﻟﻔﺎﺻﻞ ﻳﱭ ﻫﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ ..‬
‫١ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﺗﺘﻌﱠﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ، ﻓﻼ ﲢﻤﻞ ﺇﻻ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳚﺎﺑ‪‬ﺔ‬
 ‫ﻴ‬                                        ‫ﻠ‬
 ‫ﻴ‬
‫.. ﺑﻴﻨﻤﺎ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ، ﻣﻨﻬﺎ ﻣﻦ ﳛﻤﻞ ﺻﻔﺎﺕ ﺇﳚﺎﺑ‪‬ﺔ‬
                          ‫ﻴ‬      ‫ﻴ‬
‫ﺩﺍﺋﻤﺔ ﻛﺎﳌﻼﺋﻜﺔ ، ﻭﻣﻨﻬﺎ ﻣﻦ ﳛﻤﻞ ﺻﻔﺎﺕ ﺇﳚﺎﺑ‪‬ﺔ ﻭﺳﻠﺒ‪‬ﺔ ، ﻛﺎﻷﻧﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ، ﻭﻛﻌﺎﱂ‬
                                                                 ‫ﺍﳉﻦ ..‬
‫٢ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻻ ﳝﻜﻦ ﺃﻥ ﲣﻀﻊ ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ .. ﺑﻴﻨﻤﺎ ﻣﻮﺟﻮﺩﺍﺕ‬
 ‫ﻳ‬       ‫ﻴ‬       ‫ﻃ‬
‫ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ﲣﻀﻊ ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺣﻴﻨﻤﺎ ﺗﺆ ﱠﺮ ﺑﺎﳉﺰﺋ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﺔ‬
                                                                  ‫ﺩ‬
                                               ‫ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
‫٣ – ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻻ ‪‬ﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﺸﻲﺀ ) ﻛﻤﺎ ﺑ‪‬ﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
                    ‫ﻴ‬                           ‫ﻳ‬
                                                    ‫ﺼ‬
‫"ﺍﳊﻖ ﺍﳌﻄﻠﻖ" ﻭﰲ ﻛﺘﺎﺏ ﻗ ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ( ، ﺷﺄ‪‬ﺎ ﺑﺬﻟﻚ ﺷﺄﻥ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ .. ﺑﻴﻨﻤﺎ‬
 ‫ﺗﻃ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ، ﲣﻀﻊ ﻟﺼﻔﺎﺕ ﺍﻷﺷﻴﺎﺀ ﺣﻴﻨﻤﺎ ‪‬ﺆ ﱠﺮ‬
                                                             ‫ﺩ‬
   ‫ﺑﻘﻮﺍﻧﲔ ﺍﻟﻌﺎﱂ ﺍﳌﺎ ‪‬ﻱ ، ﺷﺄ‪‬ﺎ ﺑﺬﻟﻚ ﺷﺄﻥ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ..‬
                                                               ‫ﻧ‬
‫ﻭﳝﻜﻨﻨﺎ ﺃﻥ ‪‬ﺸﲑ ﺇﱃ ﺑﻌﺾ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ، ﻭﺑﲔ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ‬
                      ‫ﺩ‬
   ‫ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                                     ‫١ – ﻛﻼﳘﺎ ﻏﲑ ﺧﺎﺿﻊﹴ ﻟﻠﻤﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                   ‫٢ – ﻛﻼﳘﺎ ﻻ ﻳﺘﻔﺎﻋﻞ ﻣﻊ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ..‬

                             ‫$‬        ‫$‬       ‫$‬
            
            
          
         
      
    
         
           
  
 
     www.thekr.net
    adnan@thekr.net
                            ‫‪‬‬
                       ‫‪  ‬‬

                                                        ‫ﻨ‬
‫ﺍﻟﺮﻭﺡ ﻭﺍﻟ‪‬ﻔﺲ .. ﻛﻠﻤﺘﺎﻥ ﺗﺼﻔﺎﻥ – ﻛﻤﺎ ﺳﻨﺮﻯ ﺇﻥ ﺷـﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ – ﻣﺴـﺄﻟﺘﲔ‬
                                    ‫ﺴ‬     ‫ﺩ‬
‫ﺗﻨﺘﻤﻴﺎﻥ ﺇﱃ ﻋﺎﳌﲔ ﳜﺘﻠﻔﺎﻥ ﻋﻦ ﻋﺎﳌﻨﺎ ﺍﳌﺎ ‪‬ﻱ ﺍﳊ ‪‬ﻲ .. ﻟﺬﻟﻚ ﻻ ﳝﻜﻨﻨﺎ ﻭﺿﻌﻬﻤﺎ ﰲ ﺍﳌﺨﱪ‬
‫– ﻛﺎﳌﺎﺩﺓ – ﻭﺇﺟﺮﺍﺀ ﺍﻟﺘﺠﺎﺭﺏ ﻋﻠﻴﻬﻤﺎ .. ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻨﻨﺎ ﺍﻟﻮﺻﻮﻝ ﻓﻴﻬﻤـﺎ ﺇﱃ ﻧﺘـﺎﺋﺞ‬
                                                                      ‫ﻴ ﻻ‬
                           ‫ﻳﻘﻴﻨ‪‬ﺔ ﺇ ﹼ ﻋﱪ ﻣﺎ ﳜﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ..‬
                ‫ﻥ‬              ‫ﺔ ﻴ‬                                     ‫ﻨ‬
‫ﻭﺍﻟ‪‬ﻔﺲ ﻣﺴﺄﻟﺔ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﻠﺴﻔﻴ ﹼ ﺍﻟﻌﻠﻤ‪‬ﺔ ﻣﻦ ﺍﻟﺮﻭﺡ .. ﻷ ﱠ ﺍﻟﺮﻭﺡ – ﻛﻤـﺎ‬
                                  ‫ﻴ‬                        ‫ﻴ‬
‫ﺳﻨﺮﻯ – ﻣﺴﺄﻟﺔ ﺇﳝﺎﻧ‪‬ﺔ ﺧﺎﻟﺼﺔ ، ﺣﻴﺚ ﻳﺰﺩﺍﺩ ﻛﻤ‪‬ﺔ ﺍﻟﺮﻭﺡ ﰲ ﺍﻹﻧﺴﺎﻥ ﲟﻘﺪﺍﺭ ﺍﻗﺘﺮﺍﺑﻪ ﻣـﻦ‬
                                                      ‫ﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ .. ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ ، ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ، ﻣﺴﻠﻤﲔ ﻭﻏﲑ ﻣﺴﻠﻤﲔ –‬
                                      ‫ﳑ‬                    ‫ﻨ‬            ‫ﺻ‬
‫ﺗﻮ ‪‬ﻠﻮﺍ ﺇﱃ ﺗﻌﺮﻳﻒ ﺍﻟ‪‬ﻔﺲ ، ﺑﺸﻜﻞﹴ ﻗﺮﻳﺐﹴ ‪‬ﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺩﻻﻻﺕ ﻭﻣﻌﺎﻥ‪ ‬ﳍﺎ‬
    ‫ﺴ‬                                   ‫ﺀ‬                ‫ﺪ‬
‫.. ﻭﻟﻜﻦ ﱂ ﻳﻘﺘﺮﺏ ﺃﺣ ‪ ‬ﺣﱴ ﺍﻵﻥ – ﺳﻮﺍ ٌ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﻔﻼﺳﻔﺔ ﻭﻛﻔﻘﻬﺎﺀ ﻭﻛﻤﻔ ‪‬ﺮﻳﻦ‬
                 ‫ﻮ‬
‫ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺃﻡ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ – ﻣﻦ ﺗﻌﺮﻳﻒ ﺍﻟﺮﻭﺡ ، ﻛﻤﺎ ﻳﺼ ‪‬ﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،‬
                                          ‫ﺃﻭ ﺣﱴ ﻣﻦ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ..‬
                 ‫ﺗ‬                              ‫ﺴ‬
‫ﻭﺗﻨﺎﻭﻝ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻔ ‪‬ﺮﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﻨﻔﺲ ، ﻛﺎﻥ ﺑﺎ‪‬ﺠﺎﻫـﺎﺕ ﺗﺘﺒـﻊ‬
                 ‫ﻣ‬
‫ﻟﻠﺮﺅﻯ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﻨﻈﺮﻭﻥ ﻣﻨﻬﺎ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ .. ﻭﻟﻜﻦ ‪‬ﺠﻤ‪‬ﻞ ﻫﺬﻩ ﺍﻟﺮﺅﻯ‬
          ‫ﻣ‬
‫ﱂ ﳜﺮﺝ ﻋﻦ ﺭﺑﻂ ﺍﻟﺮﻭﺡ ﺑﺎﻟﻨﻔﺲ ، ﻭﺭﺑﻄﻬﻤﺎ ﺑﺎﳉﺴﺪ .. ﻓﻤﺎ ﺑﲔ ﺍﳌﺴﺎﻭﺍﺓ ﺍﻟﺘﺎ ‪‬ﺔ ﺑﲔ ﺍﻟﺮﻭﺡ‬
                ‫ﻞ‬                ‫ﻨ‬
‫ﻭﺍﻟ‪‬ﻔﺲ ، ﻭﺑﲔ ﺟﻌﻞ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ ﺩﺍﺧﻞ ﻣﻔﻬﻮﻡ ﺍﻟ‪‬ﻔﺲ ، ﺃﲝﺮﺕ ﻛ ﱡ ﺍﻟﺮﺅﻯ ﺍﻟﻔﻠﺴﻔﻴﺔ‬   ‫ﻨ‬
                                            ‫ﺗ ﻮ‬                       ‫ﺴ ﻳ‬
‫ﻭﺍﻟﺘﻔ ‪‬ﲑ‪‬ﺔ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺍﻟﱵ ‪‬ﻜ ‪‬ﻥ ﺍﳌﻮﺭﻭﺙ ﺍﻟﻔﻠﺴﻔﻲ ﻭﺍﻟﺘﻔﺴﲑﻱ ﳍﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ‬
                                                                             ‫..‬
  ‫٦٨‬           ‫‪‬‬                 ‫‪‬‬
           ‫‪    ‬‬  ‫‪‬‬
                                                ‫ﻞ ﻮ‬
‫ﰲ ﲝﺜﻨﺎ ﻫﺬﺍ ﺳﻨﺨﻠﻊ ﻛ ﱠ ﺍﻟﺘﺼ ‪‬ﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﻮﺭﻭﺛﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﱵ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ،‬
                                       ‫ﺗ‬
‫ﻷ‪‬ﻤﺎ - ﻛﻤﺎ ﺳﻨﺮﻯ – ﻣﻮﺭﻭﺛﺎﺕ ﻓﻜﺮﻳﺔ ﱂ ‪‬ﺴﺘﻨﺒﻂ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ... ﻭﺳﻨﺒﺤﺮ ﰲ‬
       ‫ﻴ‬
 ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻﺳﺘﻨﺒﺎﻁ ﻣﻌﺎﱐ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ، ﻭﺩﻻﻻ‪‬ﻤﺎ ، ﻭﺣﺪﻭﺩﳘﺎ ، ﺍﻟﱵ ﲤ‪‬ﺰﳘﺎ ..‬
                                ‫ﻧ ﺗ‬            ‫ﺻ‬
‫ﻭﺃﻗﻮﻝ ﳌﻦ ﺳﻴﺴﺘﻐﺮﺏ ﻣﺎ ﺳﻨﺘﻮ ‪‬ﻞ ﺇﻟﻴﻪ .. ﺇ‪‬ﻚ ‪‬ﻌﺎﻳﺮ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠـﻰ‬
                         ‫ﻥ‬      ‫ﻳﺪ‬                               ‫ﻴ‬
‫ﺗﺼ ‪‬ﺭﺍﺕ ﺗﺎﺭﳜ‪‬ﺔ ﲢﺴﺒﻬﺎ ﻋﲔ ﺍﳌﻨﻬﺞ .. ﻓﺤﻴﻨﻤﺎ ‪‬ﻘ ‪‬ﻡ ﺑﺮﻫﺎ ﹲ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻨﺴﺒﺔ‬‫ﻮ‬
      ‫ﻳ‬
‫ﳌﺴﺄﻟﺔ‪ ‬ﻣﺎ ، ﳚﺐ ﻋﻠﻰ ﻛﻞﹴ ﻣﻦ ﻳﻌﺘﱪ ﻧﻔﺴﻪ ﻣﺆﻣﻨﺎﹰ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺑﻜﺘﺎﺑﻪ ﺍﻟﻜـﺮﱘ ، ﺃﻥ ‪‬ﻌﻴـﺪ‬
                                                                       ‫ﻮ‬
‫ﺗﻘﻴﻴﻢ ﺗﺼ ‪‬ﺭﺍﺗﻪ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﻣﻌﻴﺎﺭ ﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ، ﻭﺇﻻ ﻓﻌﺼﺒﻴﺘﻪ ﺍﳌﺬﻫﺒﻴﺔ ﺃﻛـﱪ‬
                                                                         ‫ﻴ‬
                  ‫ﻣﻦ ﻋﺼ‪‬ﺘﻪ ﷲ ﺗﻌﺎﱃ ﻭﻟﻜﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ، ﻭﻫﺬﺍ ﻣﻦ ﺃﻛﱪ ﺃﻭﺟﻪ ﺍﻟﺸﺮﻙ ..‬
       ‫ﻘ‬                                                    ‫ﺪ‬        ‫ﻗ‬
‫ﻭﻛﻤﺎ ﹸﻠﻨﺎ ﰲ ﺍﳌﻘ ‪‬ﻣﺔ .. ﺳﻨﻨﻄﻠﻖ ﰲ ﺗﻌﺮﻳﻒ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺪﺭﻭﺳﺔ ﻣﻦ ﲨﻴﻊ ﻣﺸﺘ ﱠﺎﺕ ﺍﳉﺬﺭ‬
‫ﺍﻟﻠﻐﻮﻱ ، ﺍﻟﺬﻱ ﺗﻔﺮﻋﺖ ﻋﻨﻪ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ،‬
‫ﻭﲝﻴﺚ ﺗﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﺴﺘﻨﺒﻄﺔ ﻣﻮﺍﻓﻘﺔ ﻟﺪﻻﻻﺕ ﲨﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳊﺎﻭﻳـﺔ ﻋﻠـﻰ‬
                                         ‫ﺍﻟﺪﻻﻻﺕ ﺍﳌﺘﻔﺮﻋﺔ ﻋﻦ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ..‬
                                   ‫ﻳ ﻮ‬          ‫ﻨ‬
            ‫ﻭﻟﻨﺒﺪﺃ ﺑﺮﺳﻢ ﺻﻮﺭﰐ ﺍﻟﺮﻭﺡ ﻭﺍﻟ‪‬ﻔﺲ ﻛﻤﺎ ‪‬ﺼ ‪‬ﺭﳘﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..‬
                                                                  ‫١ – ﺍﻟﺮﻭﺡ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ..‬
‫(‬   ‫) ‪WxŠÎ=s% žwÎ) ÉOù=Ïèø9$# z`ÏiB OçF•Ï?ré& !$tBur ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur‬‬

                                                                                                   ‫] ﺍﻹﺳﺮﺍﺀ : ٥٨ [‬
‫‪Ç`tã š•tRqè=t«ó¡o„ur‬‬   ‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) %‪ ( ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è‬ﻫﻮ ﺇﺟﺎﺑﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫( ، ﺷﺄﻧﻪ ﺷﺄﻥ ﲨﻴﻊ ﺍﻷﺟﻮﺑﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ )‬                                              ‫#$9•”‪Çyr‬‬

‫( .. ﻭ‪‬ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ‪ ( WxŠÎ=s% žwÎ) ÉOù=Ïèø9$# z`ÏiB OçF•Ï?ré& !$tBur‬ﺒ‪‬ﻦ ﻟﻨﺎ ﺃ ﱠ‬
‫ﻥ‬        ‫ﺗﻴ‬                                                                                               ‫„‪•tRqè=t«ó¡o‬‬

         ‫ﺑ‬                ‫ﻻ‬
‫ﺍﻧﺘﻤﺎﺀ ﺍﻟﺮﻭﺡ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ، ﳚﻌﻠﻨﺎ ﻻ ﻧﻌﻠﻢ ﻋﻦ ﺍﻟﺮﻭﺡ ﺇ ﹼ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﻧﺘﺪ‪‬ﺮﻩ ﻣﻦ ﺧﻼﻝ‬
                                          ‫ﻘ‬
               ‫ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﲢﻮﻱ ﻣﺸﺘ ﱠﺎﺕ ﺍﳉﺬﺭ ) ﺭ ، ﻭ ، ﺡ ( ..‬
  ‫٧٨‬           ‫‪‬‬                  ‫‪‬‬
            ‫‪    ‬‬  ‫‪‬‬
                         ‫ﻥ‬               ‫ﻫ‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻻ ﺗﻌﲏ ) ﻛﻤﺎ ﻳﺘﻮ ‪‬ﻢ ﺍﻟﻜﺜﲑﻭﻥ ( ﺃ ﱠ ﺍﻟﺒﺸﺮ ﻻ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻌﻠﻤﻮﺍ‬
‫ﻞ‬           ‫ﺡ‬         ‫ﺑ‬                                                      ‫ﻱ‬
‫ﺃ ‪ ‬ﻋﻠﻢﹴ ﻋﻦ ﺍﻟﺮﻭﺡ .. ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﺪ‪‬ﺮﻩ ، ﺭﻭ ‪ ‬ﻣﻦ ﺃﻣﺮﻩ ﺟ ﱠ‬
                                                                        ‫ﻭﻋﻼ ..‬
‫‪ß`»yJƒM}$# Ÿwur Ü=»tGÅ3ø9$# $tB “Í‘ô‰s? |MZä. $tB 4 $tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur‬‬       ‫)‬

‫‪5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) ü“ωöktJs9 y7¯RÎ)ur 4 $tRÏŠ$t6Ïã ô`ÏB âä!$t±®S `tB ¾ÏmÎ/ “ωök¨X #Y‘qçR çm»oYù=yèy_ `Å3»s9ur‬‬

                                                                                              ‫( ] ﺍﻟﺸﻮﺭﻯ : ٢٥ [‬
                                         ‫ﻳ‬                     ‫ﻠ‬
                                    ‫٢ – ﺍﻟﺮﻭﺡ ﻣﺴﺄﻟﺔ ﻣﺴﺘﻘ ﱠﺔ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳊﻴﺎﺓ ﺍﳉﺴﺪ‪‬ﺔ ...‬
    ‫ﻳ‬                   ‫ﻭ‬                              ‫ﻥ‬
‫ﻳﺘﺼ ‪‬ﺭ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﺃ ﱠ ﺍﳊﻴﺎﺓ ﺗﺮﺗﺒﻂ ﺑﺎﻟﺮﻭﺡ ، ﻓﺄﻳﻨﻤﺎ ‪‬ﺟﺪﺕ ﺍﳊﻴﺎﺓ ﺍﳉﺴﺪ‪‬ﺔ –‬   ‫ﻮ‬
                               ‫ﺘ ﻮ‬          ‫ﻥ‬                ‫ﻭ‬       ‫ﻮ‬
‫ﺣﺴﺐ ﺗﺼ ‪‬ﺭﻫﻢ – ‪‬ﺟﺪ ﺍﻟﺮﻭﺡ .. ﺇ ﱠ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟ‪‬ﺼ ‪‬ﺭﺍﺕ ﺗﻨﺒﻊ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﻣﻐﻠﻮﻃﺔ ، ﻻ‬
                                                                                 ‫ﻳ‬
                                                   ‫‪‬ﺜﺒﺘﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻻ ﺍﻟﻌﻠﻢ ..‬
‫ﺇ ﱠ ﺇﺣﻴﺎﺀ ﺍﻟﺸﻲﺀ – ﺑﺸﻜﻞ ﻋﺎﻡ – ﻫﻮ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺣﺎﻟﺔ ﺍﳌﻮﺕ ﺇﱃ ﺣﺎﻟﺔ ﺍﳊﻴﺎﺓ ،‬        ‫ﻥ‬
              ‫ﻥ‬
‫ﻓﺎﳊﻴﺎﺓ ﻫﻲ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻟﻮﺳﻂ ﺍﶈﻴﻂ ، ﻭﻻ ﻳﻌﲏ ﺇﺣﻴﺎﺀ ﺍﻟﺸﻲﺀ ﺃ ﱠ ﺭﻭﺣﺎﹰ ﻗﺪ ﺃﻟﻘﻲ‬
                                                                                                                  ‫ﻓﻴﻪ ..‬
‫) &‪y‰÷èt/ ª!$# ÍnÉ‹»yd ¾Ç‘ósム4’¯Tr& tA$s% $ygÏ©rá•ãã 4’n?tã îptƒÍr%s{ }‘Édur 7ptƒö•s% 4’n?tã §•tB “É‹©9$%x. ÷rr‬‬

                                                                                     ‫‪ ] ( ( $ygÏ?öqtB‬ﺍﻟﺒﻘﺮﺓ : ٩٥٢ [‬

‫) * )‪Çc‘yÛø9$# z`ÏB ÏMÍh‹yJø9$# ßlÌ•øƒèCur ÏMÍh‹yJø9$# z`ÏB ¢‘ptø:$# ßlÌ•øƒä† ( 2”uq¨Z9$#ur Éb=ptø:$# ß,Ï9$sù ©!$# ¨bÎ‬‬

                                                                                                ‫( ] ﺍﻷﻧﻌﺎﻡ : ٥٩ [‬
         ‫) ‪ ] ( 4 !$pkÌEöqtB y‰÷èt/ uÚö‘F{$# ÏmÎ/ $u‹ômr'sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB tAt“Rr& ª!$#ur‬ﺍﻟﻨﺤﻞ : ٥٦ [‬
                                           ‫ﻥ‬
‫ﻧﺮﻯ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺃ ﱠ ﺇﺣﻴﺎﺀ ﺍﻟﻘﺮﻳﺔ ﺍﳋﺎﻭﻳﺔ ﻳﻜﻮﻥ ﺑﻌﻮﺩ‪‬ﺎ ﺇﱃ ﺍﳊﻴﺎﺓ ،‬
                ‫ﻧ‬
‫ﻭﺃ ﱠ ﺍﳊﺐ ﻭﺍﻟﻨﻮﻯ ﲢﻤﻞ ﺑﺬﺭﺓ ﺍﳊﻴﺎﺓ ﻭﻫﻲ ﰲ ﺣﺎﻟﺔ ﺟﺎﻣﺪﺓ ﻣﻴﺘﺔ ، ﻭﺃ‪‬ﻪ ﻋﻨﺪ ﺗﺄﻣﲔ ﺍﳌﻴﺎﻩ‬‫ﻥ‬
             ‫ﻥ‬
‫ﻭﺍﻟﻈﺮﻭﻑ ﺍﳌﺎﺩﻳﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻺﻧﺒﺎﺕ ﺗﻨﻤﻮ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻨﺒﺎﺕ ﺍﳊﻲ .. ﻭﻧﺮﻯ ﺃ ﱠ ﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ‬
  ٨٨                           
                 
                        ‫ﻥ‬       ‫ﺺ‬
‫ ﻋﻠﻰ ﺃ ﱠ ﺇﺣﻴﺎﺀ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻷﺭﺽ ﻳﻜﻮﻥ‬ ‫ﻳﻜﻮﻥ ﺑﺈﻧﺰﺍﻝ ﺍﳌﺎﺀ ﻋﻠﻴﻬﺎ .. ﻓﺎﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻻ ﺗﻨ‬
                                                           .. ‫ﺑﺈﻟﻘﺎﺀ ﺍﻟﺮﻭﺡ ﻓﻴﻬﻤﺎ‬
                                           ‫ﻣ‬
‫ﻀﺎﻓﺎﹰ ﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ، ﻭﻣﺮﺗﺒﻄﺎﹰ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬ ‫٣ – ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺗﻰ‬
             ‫ﺗ‬
      .. ‫ﺒﺎﻋﻪ‬‫، ﻭﲜﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﻭﲟﻨﻬﺞ ﺍﳊﻖ ﺍﻟﺬﻱ ﻃﻠﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍ‬
                                     ‫ﺃ‬      ‫ﻥ‬       ‫ﺺ ﱐ ﻝ‬
( ‫ ﻗﺮﺁ ﹲ ﻳﺪ ﱡ ﻋﻠﻰ ﺃ ﱠ ﺍﻟﺮﻭﺡ ﹸﻟﻘﻲ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ) ﻋﺪﺍ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻓﻼ ﻳﻮﺟﺪ ﻧ‬
               .. ‫ﺎ‬‫.. ﻭﻫﺬﻩ ﻫﻲ ﲨﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻛﻠﻤﺔ ﺍﻟﺮﻭﺡ ﻭﻣﺸﺘﻘﺎ‬
           [ ٨٧ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬Ĩ߉à)ø9$# Çyrã•Î/ çm»tRô‰-ƒr&ur ÏM»oYÉi•t6ø9$# zNtƒó•sD tûøó$# Ó|¤ŠÏã $oY÷•s?#uäur )

       [ ٢٥٣ : ‫ 3 ( ] ﺍﻟﺒﻘﺮﺓ‬Ĩ߉à)ø9$# Çyrã•Î/ çm»tRô‰-ƒr&ur ÏM»uZÉi•t7ø9$# zOtƒö•tB tûøó$# Ó|¤ŠÏã $oY÷•s?#uäur )

                             [ ١٧١ : ‫ ( ] ﺍﻟﻨﺴﺎﺀ‬çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur )

١١٠ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬Ĩ߉à)ø9$# Çyrã•Î/ š•›?‰-ƒr& øŒÎ) y7Ï?t$Î!ºur 4’n?tãur y7ø‹n=tã ÓÉLyJ÷èÏR ö•à2øŒ$# )
                                                                                                                      [
] ( tbrã•Ïÿ»s3ø9$# ãPöqs)ø9$# žwÎ) «!$# Çy÷r§‘ `ÏB ߧt«÷ƒ($tƒ Ÿw ¼çm¯RÎ) ( «!$# Çy÷r§‘ `ÏB (#qÝ¡t«÷ƒ($s? Ÿwur )
                                                                                                     [ ٨٧ : ‫ﻳﻮﺳﻒ‬
         [ ٢٩ : ‫ ( ] ﺍﳊﺠﺮ‬tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sù )

       [ ٢ : ‫ ( ] ﺍﻟﻨﺤﻞ‬ÿ¾ÍnÏŠ$t6Ïã ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB Çyr”•9$$Î/ sps3Í´¯»n=yJø9$# ãAÍi”t\ム)

: ‫#( ( ] ﺍﻟﻨﺤﻞ‬qãZtB#uä šúïÏ%©!$# |MÎm7s[ã‹Ï9 Èd,ptø:$$Î/ š•Îi/¢‘ `ÏB Ĩ߉à)ø9$# ßyrâ‘ ¼çms9¨“tR ö@è% )
                                                                                                              [ ١٠٢
( WxŠÎ=s% žwÎ) ÉOù=Ïèø9$# z`ÏiB OçF•Ï?ré& !$tBur ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur )
                                                                                                  [ ٨٥ : ‫] ﺍﻹﺳﺮﺍﺀ‬
                            [ ١٧ : ‫$ ( ] ﻣﺮﱘ‬wƒÈqy™ #ZŽ|³o0 $ygs9 Ÿ@¨VyJtFsù $oYymrâ‘ $ygøŠs9Î) !$oYù=y™ö‘r'sù )
   ٨٩                               
                                                 
                  [ ٩١ : ‫$ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬oYÏmr•‘ `ÏB $ygŠÏù $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$#ur )

– ١٩٣ : ‫ ( ] ﺍﻟﺸﻌﺮﺍﺀ‬tûïÍ‘É‹ZßJø9$# z`ÏB tbqä3tGÏ9 y7Î7ù=s% 4’n?tã ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR )
                                                                                                               [ ١٩٤
                                        [ ٩ : ‫¾ ( ] ﺍﻟﺴﺠﺪﺓ‬ÏmÏmr•‘ `ÏB ÏmŠÏù y‡xÿtRur çm1§qy™ ¢OèO )

          [ ٧٢ : ‫ ( ] ﺹ‬tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçG÷ƒ§qy™ #sŒÎ*sù )

: ‫ ( ] ﻏﺎﻓﺮ‬É-Ÿx-G9$# tPöqtƒ u‘É‹Yã‹Ï9 ¾ÍnÏŠ$t7Ïã ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB yyr”•9$# ’Å+ù=ム)
                                                                                                                 [ ١٥
                             [ ٥٢ : ‫$ 4 ( ] ﺍﻟﺸﻮﺭﻯ‬tRÌ•øBr& ô`ÏiB %[nrâ‘ y7ø‹s9Î) !$uZø‹ym÷rr& y7Ï9ºx‹x.ur )

– ٨٨ : ‫5 ( ] ﺍﻟﻮﺍﻗﻌﺔ‬OŠÏètR àM¨Zy_ur ×b$ptø†u‘ur Óy÷rt•sù ÇÑÑÈ tûüÎ/§•s)ßJø9$# z`ÏB tb%x. bÎ) !$¨Br'sù )
                                                                                                                 [ ٨٩
            [ ٢٢ : ‫ﺎﺩﻟﺔ‬‫ ( ] ﺍ‬çm÷YÏiB 8yrã•Î/ Nèdy‰-ƒr&ur z`»yJƒM}$# ãNÍkÍ5qè=è% ’Îû |=tFŸ2 y7Í´¯»s9'ré& )

‫$ ( ] ﺍﻟﺘﺤﺮﱘ‬oYÏmr•‘ ÆÏB ÏmŠÏù $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$# tbºt•ôJÏã |MoYö/$# zNtƒó•sDur )
                                                                                                               [ ١٢ :
] ( 7puZy™ y#ø9r& tûüÅ¡÷Hs~ ¼çnâ‘#y‰ø)ÏB tb%x. 5Qöqtƒ †Îû Ïmø‹s9Î) ßyr”•9$#ur èpx6Í´¯»n=yJø9$# ßlã•÷ès? )
                                                                                                       [ ٤ : ‫ﺍﳌﻌﺎﺭﺝ‬
                   [ ٣٨ : ‫ ( ] ﺍﻟﻨﺒﺄ‬šcqßJ¯=s3tGtƒ žw ( $yÿ|¹ èps3Í´¯»n=yJø9$#ur ßyr”•9$# ãPqà)tƒ tPöqtƒ )

                   [ ٤ : ‫•9 ( ] ﺍﻟﻘﺪﺭ‬öDr& Èe@ä. `ÏiB NÍkÍh5u‘ ÈbøŒÎ*Î/ $pkŽÏù ßyr”•9$#ur èps3Í´¯»n=yJø9$# ãA¨”t\s? )

‫ﻥ‬
‫٤ – ﺇﺿﺎﻓﺔ ﺍﻟﺮﻭﺡ – ﺍﳌﺮﺗﺒﻂ ﺑﺎﻹﻧﺴﺎﻥ – ﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ، ﻻ ﺗﻌﲏ ﺃ ﱠ‬
                                                                                ‫ﺀ‬
                                                              .. ‫ﻫﺬﺍ ﺍﻟﺮﻭﺝ ﻫﻮ ﺟﺰ ٌ ﻣﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‬
                                                                           ‫ﻥ‬
                                                  : ‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻠﻢ ﺃ ﱠ ﺍﳌﻀﺎﻑ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻧﻮﻋﺎﻥ‬
   ٩٠                               
                                            
، ‫ﺎ ، ﻛﺎﻟﻜﻼﻡ ، ﻭﺍﻟﺴﻤﻊ‬‫ﺃ – ﺻﻔﺎﺕ ﻻ ﺗﻘﻮﻡ ﺑﺄﻧﻔﺴﻬﺎ ، ﻭﻟﻴﺲ ﳍﺎ ﻛﻴﺎﻥ ﻣﺴﺘﻘﻞ ﺑﺬﺍ‬
                                ‫ﺃ‬
‫ﻭﺍﻟﺒﺼﺮ ، ﻭﺍﻟﻌﻠﻢ ﻭ ..... ﻓﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺇﺫﺍ ﹸﺿﻴﻔﺖ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، ﺗﻜﻮﻥ ﺇﺿﺎﻓﺔ‬
، ‫ﺎ ، ﻓﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﻴﺎﺗﻪ ﻭﻗﺪﺭﺗﻪ ﻭ ..... ﻫﻲ ﺻﻔﺎﺕ ﻏﲑ ﳐﻠﻮﻗﺔ‬ ‫ﺻﻔﺔ ﳌﻮﺻﻮﻑ‬
                                                .. ‫ﻭﻫﻲ ﻗﺪﳝﺔ ﻗﺪﻡ ﺍﷲ ﺗﻌﺎﱃ‬
، ‫ﺏ – ﺃﻋﻴﺎﻥ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ، ﻛﺎﻟﺮﻭﺡ ، ﻭﺍﻟﺮﺳﻮﻝ ، ﻭﺍﻟﻌﺒﺪ ، ﻭﺍﻟﺒﻴﺖ‬
                                                                                       .. ‫ﻭﺍﻟﻨﺎﻗﺔ ، ﻭﺍﻷﺭﺽ‬
     [ ١٢٥ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬ÏŠqàf•¡9$# Æìž2”•9$#ur šúüÏÿÅ3»yèø9$#ur tûüÏÿͬ!$©Ü=Ï9 zÓÉLø‹t/ #t•ÎdgsÛ br& )


Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ)   )
                                                                                 [ ١٧١ : ‫ ( ( ] ﺍﻟﻨﺴﺎﺀ‬çm÷ZÏiB

  [ ٧٣ : ‫ #$!« ( ( ] ﺍﻷﻋﺮﺍﻑ‬ÇÚö‘r& þ’Îû ö@à2ù's? $ydrâ‘x‹sù ( Zptƒ#uä öNà6s9 «!$# èps%$tR ¾ÍnÉ‹»yd )

                   [ ١٥٨ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬öNà6ö‹s9Î) «!$# ãAqß™u‘ ’ÎoTÎ) ÚZ$¨Z9$# $yg•ƒr'¯»tƒ ö@è% )

                            [ ٦١ : ‫× ( ] ﺍﻟﺘﻮﺑﺔ‬LìÏ9r& ë>#x‹tã öNçlm; «!$# tAqß™u‘ tbrèŒ÷sムtûïÏ%©!$#ur )

: ‫ #$!« ( ] ﻫﻮﺩ‬ÇÚö‘r& þ’Îû ö@à2ù's? $ydrâ‘x‹sù Zptƒ#uä öNà6s9 «!$# èps%$tR ¾ÍnÉ‹»yd ÏQöqs)»tƒur )
                                                                                                             [ ٦٤
        [ ٢٩ : ‫ ( ] ﺍﳊﺠﺮ‬tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sù )

                        [ ٣٠ : ‫$ ( ] ﻣﺮﱘ‬wŠÎ;tR ÓÍ_n=yèy_ur |=»tGÅ3ø9$# zÓÍ_9s?#uä «!$# ߉ö7tã ’ÎoTÎ) tA$s% )

                    [ ٩١ : ‫$ ( ] ﺍﻷﻧﺒﻴﺎﺀ‬oYÏmr•‘ `ÏB $ygŠÏù $sY÷‚xÿoYsù $ygy_ö•sù ôMoY|Áômr& ûÓÉL©9$#ur )

      [ ٢٦ : ‫ ( ] ﺍﳊﺞ‬ÏŠqàf•¡9$# Æìž2”•9$#ur šúüÏJͬ!$s)ø9$#ur šúüÏÿͬ!$©Ü=Ï9 zÓÉL÷•t/ ö•ÎdgsÛur )
   ‫١٩‬              ‫‪‬‬                ‫‪‬‬
                ‫‪    ‬‬                       ‫‪‬‬
           ‫) ‪ ] ( #Y‰t7Ï9 Ïmø‹n=tã tbqçRqä3tƒ (#rߊ%x. çnqããô‰tƒ «!$# ߉ö7tã tP$s% $®RmQ ¼çm¯Rr&ur‬ﺍﳉﻦ : ٩١ [‬

                          ‫) ‪ ] ( $yg»uŠø)ß™ur «!$# sps%$tR «!$# ãAqß™u‘ öNçlm; tA$s)sù‬ﺍﻟﺸﻤﺲ : ٣١ [‬
          ‫ﻴ‬                                             ‫ﺼ‬
‫ﻓﻬﺬﻩ ﺍﻷﻋﻴﺎﻥ ﺧ ‪‬ﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺃﺿﺎﻓﻬﺎ ﺇﱃ ﺍﲰﻪ ﺍﻟﻌﻈﻴﻢ ، ﺇﺿﺎﻓﺔﹰ ﺗﺒ‪‬ﻦ ﺧﺼﻮﺻﻴﺔ‬
‫ﺇﳚﺎﺩﻫﺎ ، ﻭﺧﻠﻘﻬﺎ ، ﻭﺻﻨﻌﻬﺎ ﻭﺍﺧﺘﻴﺎﺭﻫﺎ ، ﻭﺣﺒﻪ ﳍﺎ ، ﻓﻬﻲ ﺗﺆﺩﻱ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺇﱃ‬
                                                       ‫ﺭﺅﻳﺔ ﻧﻮﺭ ﻣﻨﻬﺠﻪ ﺍﻟﻌﻈﻴﻢ ..‬
    ‫ﻞ‬        ‫ﺀ‬          ‫ﻧ‬                                         ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻓﺈ ﱠ ﺇﺿﺎﻓﺔ ﻛﻠﻤﺔ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ، ﻻ ﺗﻌﲏ ﺃ‪‬ﻪ ﺍﻟﺮﻭﺡ ﺟﺰ ٌ ﻣﻨﻪ ﺟ ﱠ ﻭﻋﻼ‬
                     ‫ﻮ‬                                ‫ﻮ‬            ‫ﻮ‬
‫.. ﻭﻣﻦ ﺗﺼ ‪‬ﺭ ﺫﻟﻚ ﻓﺘﺼ ‪‬ﺭﻩ ﻣﻠﻮﺙ ﲟﻘﻴﺎﺱ ﺍﻟﺘﻤﺜﻴﻞ ، ﺍﻟﺬﻱ ﺗﻌ ‪‬ﺩﻩ ﺍﻟﻌﻘﻞ ﻣﻦ ﺻﻔﺎﺕ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﺍﳊﺲ .. ﻓﺠﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺨﻠﻮﻗﺔ ﺍﻟﱵ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﺍﳊﺲ ،‬
        ‫ﻮ‬         ‫ﻮ‬                                                        ‫ﻮ‬
‫ﻣﻜ ‪‬ﻧﺔ ﻣﻦ ﺃﺟﺰﺍﺀ ، ﻭﳛﻴﻂ ‪‬ﺎ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﻫﻮ ﻳﺮﻳﺪ ﻓﺮﺽ ﺗﺼ ‪‬ﺭﺍﺗﻪ ﺍﳌﻠ ‪‬ﺛﺔ ﺑﺼﻔﺎﺕ‬
                                                           ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..‬
‫ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ‪ ] ( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur‬ﺍﻟﻨﺴﺎﺀ : ١٧١ [ ﻻ ﺗﻌﲏ‬
            ‫ﻮ‬                              ‫ﺀ‬                        ‫ﻥ‬
‫ﺃ ﱠ ﺭﻭﺡ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﺰ ٌ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ .. ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﻜ ‪‬ﻥ ﻣﻦ ﺃﺟﺰﺍﺀ ،‬
                                                 ‫ﻣ‬           ‫ﻥ‬
‫ﻭﻟﻜﻦ ﺗﻌﲏ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ‪‬ﻌﻄﻰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ، ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺭﻭﺡ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
                                                                       ‫..‬
        ‫) ‪ ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sù‬ﺍﳊﺠﺮ : ٩٢ [‬
                       ‫ﻴ‬
‫ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺗﺄﻭﻳﻞ ﻭﺗﻮﻟﻴﻒ .. ﺇ‪‬ﺎ ﺣﻘﻴﻘﺔ ﻳﺒ‪‬ﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻓﻔﻬﻢ‬
             ‫ﻮ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﻜﻮﻥ ﺿﻤﻦ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﳛﻴﻂ ﲜﻤﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺼ ‪‬ﺭ ﺟﻮﺍﻧﺐ ﻫﺬﻩ‬
        ‫ﺍﳌﺴﺄﻟﺔ ، ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﻘﻮﺩﻧﺎ ﺇﱃ ﻓﻬﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﺬﻩ ﺍﻟﺼﻮﺭﺓ ..‬
‫ﻥ‬
‫ﻓﻌﻨﺪﻣﺎ ﳜﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻋﻦ ﺃﻣﺮﹴ ﺑﺄﻧﻪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ، ﻓﻼ ﻳﻌﲏ ﺫﻟﻚ ﺃ ﱠ‬
‫ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﻣﺎﻫﻴﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ، ﻭﺫﻟﻚ ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﺑﻌﺾ‬
  ‫٢٩‬          ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬ ‫‪‬‬
          ‫ﺘ ﺮ‬                                         ‫ﻥ‬                   ‫ﻮ‬
‫ﺗﺼ ‪‬ﺭﺍﺗﻨﺎ ﺍﳌﺎﺩﻳﺔ ، ﻭﺇﳕﺎ ﻳﻌﲏ ﺃ ﱠ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻌﻮﺩ ﰲ ﺧﺼﻮﺻﻴﺘﻪ ﻭﺣﺮﻳﺔ ﺍﻟ‪‬ﺼ ‪‬ﻑ ﺑﻪ ﺇﱃ ﺍﷲ‬
                                                                      ‫ﺗﻌﺎﱃ ..‬
‫‪râä!$t/ur Ĩ$¨Y9$# z`ÏiB 9@ö6ymur «!$# z`ÏiB 9@ö6pt¿2 žwÎ) (#þqàÿÉ)èO $tB tûøïr& èp©9Ïe%!$# ãNÍköŽn=tã ôMt/ÎŽàÑ‬‬   ‫)‬
                                                                 ‫/‪ ] ( «!$# z`ÏiB 5=ŸÒtóÎ‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٢١١ [‬

                                           ‫) ‪ ] ( $ZRºuqôÊÍ‘ur «!$# z`ÏiB WxôÒsù tbqäótGö6tƒ‬ﺍﳊﺸﺮ : ٨ [‬
                                                                ‫ﻮ‬
‫ﻭﺣﱴ ﰲ ﺗﺼ ‪‬ﺭﺍﺗﻨﺎ ﺍﳌﺎﺩﻳﺔ ﺍﶈﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺃﺣﺪﻧﺎ ﻟﻶﺧﺮ‬
         ‫ﻥ‬          ‫ﻣ‬                           ‫ﻥ‬
‫ﺧﺬ ﻣﲏ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ، ﻓﻼ ﻳﻌﲏ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﻣﺎﻫﻴﺔ ‪‬ﻌﻄﻴﻪ .. ﺇ ﱠ ﻣﺎ ﻳﻌﻨﻴﻪ‬
            ‫ﳌ‬          ‫ﺘ ﺮ‬                                         ‫ﻥ‬
      ‫ﺫﻟﻚ ﻫﻮ ﺃ ﱠ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻳﻌﻮﺩ ﰲ ﺧﺼﻮﺻﻴﺘﻪ ﻭﻣﻠﻜﻪ ﻭﺣﺮﻳﺔ ﺍﻟ‪‬ﺼ ‪‬ﻑ ﺑﻪ ﺇﱃ ﺍ ﹸﻌﻄﻲ ..‬
                                          ‫ﻛ‬              ‫ﻳ‬
                                      ‫٥ – ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪‬ﻮﺻﻒ ﺑﺼﻴﻐﺔ ﺍﳌﺬ ﱠﺮ ..‬
                              ‫) ‪ ] ( $wƒÈqy™ #ZŽ|³o0 $ygs9 Ÿ@¨VyJtFsù $oYymrâ‘ $ygøŠs9Î) !$oYù=y™ö‘r'sù‬ﻣﺮﱘ : ٧١ [‬

                                                    ‫) ‪ ] ( ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR‬ﺍﻟﺸﻌﺮﺍﺀ : ٣٩١ [‬

                                          ‫) ‪ ] ( ( $yÿ|¹ èps3Í´¯»n=yJø9$#ur ßyr”•9$# ãPqà)tƒ tPöqtƒ‬ﺍﻟﻨﺒﺄ : ٨٣ [‬
‫ﻭﺻﻴﻐﺔ ﺍﳌﺆﻧﺚ ) ﻛﺼﻴﻐﺔ ﺧﻄﺎﺏ ﻭﻟﻴﺲ ﻛﺬﺍﺕ ( ﰲ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ،‬
                                              ‫ﳘﺎ ﻟﻠﻤﻼﺋﻜﺔ ﻭﻟﻴﺴﺖ ﻟﻠﺮﻭﺡ ..‬
                                             ‫) ?‪ ] ( Ïmø‹s9Î) ßyr”•9$#ur èpx6Í´¯»n=yJø9$# ßlã•÷ès‬ﺍﳌﻌﺎﺭﺝ : ٤ [‬

                                                    ‫) ?‪ ] ( $pkŽÏù ßyr”•9$#ur èps3Í´¯»n=yJø9$# ãA¨”t\s‬ﺍﻟﻘﺪﺭ : ٤ [‬
                                                       ‫ﺘ‬       ‫ﻥ‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃ ﱠ ﺍﻟﺮﻭﺡ ﻳ‪‬ﺼﻒ ﺑﺎﻟﺬﻛﻮﺭﺓ ) ﺯﻭﺝ ﺍﻷﻧﻮﺛﺔ ( .. ﻓﺎﻟﺮﻭﺡ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ –‬
‫ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﻷﻣﺮ ، ﻭﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻟﻴﺴﺖ ﺃﺷﻴﺎﺀً ، ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫) ﺍﳊﻖ ﺍﳌﻄﻠﻖ ( ﻭﰲ ﻛﺘﺎﺏ ) ﻗﺼﺔ ﺍﻟﻮﺟﻮﺩ ( .. ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ﻟﻴﺴﺖ‬
                                                             ‫ﻴ‬
                                                         ‫ﳏﻜﻮﻣﺔ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻭﺟ‪‬ﺔ ..‬
   ‫٣٩‬                 ‫‪‬‬                ‫‪‬‬
                   ‫‪    ‬‬                               ‫‪‬‬
‫٦- ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ) ﺭ ، ﻭ ، ﺡ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺗﺪﻭﺭ ﺣﻮﻝ ﳏﻮﺭ ﺍﻟﻘﺮﰉ‬
                                                                                               ‫ﻞ‬
                                                                           ‫ﻣﻦ ﺍﷲ ﺟ ﱠ ﻭﻋﻼ ، ﻭﺍﻟﺼﻠﺔ ﻣﻌﻪ ..‬
                                                                                    ‫ﻴ‬
                                                                        ‫ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫) ‪öqs9ur ¼ã&s!qß™u‘ur ©!$# ¨Š!$ym ô`tB šcr–Š!#uqム̕ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sム$YBöqs% ߉ÅgrB žw‬‬

‫2‪ãNÍkÍ5qè=è% ’Îû |=tFŸ2 y7Í´¯»s9'ré& 4 öNåksEuŽ•Ï±tã ÷rr& óOßgtRºuq÷zÎ) ÷rr& öNèduä!$oYö/r& ÷rr& öNèduä!$t/#uä (#þqçR%Ÿ‬‬

                                                          ‫#$}‪ ] ( çm÷YÏiB 8yrã•Î/ Nèdy‰-ƒr&ur z`»yJƒM‬ﺍ‪‬ﺎﺩﻟﺔ : ٢٢ [‬

‫ﺇ‪‬ﻨﺎ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ‪ ( çm÷YÏiB 8yrã•Î/ Nèdy‰-ƒr&ur‬ﺗﻌﲏ ﻭﺃ‪‬ﺪﻫﻢ ﲟﺪﺩ‪ ‬ﻣﻨﻪ ﺟ ﱠ ﻭﻋﻼ‬
    ‫ﻞ‬               ‫ﻳ‬                                                        ‫ﻥ‬         ‫ﻧ‬
‫ﻮ ﻥ‬                                                                   ‫ﺮ‬
‫، ﻭﻗ ‪‬ﻢ ﺇﻟﻴﻪ .. ﻓﺒﻌﺪ ﺍﻹﳝﺎﻥ ﺣﺼﻠﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺪﺩ ، ﻓﻼ ﳝﻜﻦ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺼ ‪‬ﺭ ﺑﺄ ﱠ‬
                                         ‫ﻴ‬                                  ‫ﺮ‬
                                    ‫ﻣﻌﲎ ﺍﻟﺮﻭﺡ ﻫﻨﺎ ﻫﻮ ﺳ ‪ ‬ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﺗﺪﺧﻞ ﺍﳉﺴﺪ ﻓﺘﺠﻌﻠﻪ ﺣ‪‬ﺎﹰ ..‬
                                                                     ‫ﻴ‬
                                                         ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫‪Iw ¼çm¯Rr& (#ÿrâ‘É‹Rr& ÷br& ÿ¾ÍnÏŠ$t6Ïã ô`ÏB âä!$t±o„ `tB 4’n?tã ¾ÍnÌ•øBr& ô`ÏB Çyr”•9$$Î/ sps3Í´¯»n=yJø9$# ãAÍi”t\ãƒ‬‬   ‫)‬

                                                                           ‫)‪ ] ( Èbqà)¨?$$sù O$tRr& HwÎ) tm»s9Î‬ﺍﻟﻨﺤﻞ : ٢ [‬

‫ﺇ‪‬ﻨﺎ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) /‪ ( ¾ÍnÌ•øBr& ô`ÏB Çyr”•9$$Î‬ﺗﻌﲏ ﺍﳌﺪﺩ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﲢﻤﻠﻪ‬
                                                                       ‫ﻥ‬         ‫ﻧ‬
‫ﺍﳌﻼﺋﻜﺔ ﻟﺒﻌﺾ ﺍﻟﻌﺒﺎﺩ ) ‪ ، ( ÿÍnÏŠ$t6Ïã ô`ÏB âä!$t±o„ `tB ’n?tã‬ﻛﻲ ﻳﻨﺬﺭﻭﺍ ﻭﻳﺪﻋﻮﺍ ﺇﱃ ﻭﺣﺪﺍﻧﻴﺔ‬
                                                                 ‫ﺍﷲ ﺗﻌﺎﱃ ..‬
                                                         ‫ﻘ‬        ‫ﺮﺡ‬
‫ﻭﺍﻟ ‪‬ﻭ‪  ‬ﻣﻦ ﻣﺸﺘ ﱠﺎﺕ ﺍﳉﺬﺭ ) ﺭ ، ﻭ ، ﺡ ( ، ﻭﺑﺎﻟﺘﺎﱄ ﺗﺪﻭﺭ ﺩﻻﻻﺗﻪ ﰲ ﺇﻃﺎﺭ ﻣﻌﲎ ﻫﺬﺍ‬
                                                             ‫ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ..‬
‫) ‪] ( tbrã•Ïÿ»s3ø9$# ãPöqs)ø9$# žwÎ) «!$# Çy÷r§‘ `ÏB ߧt«÷ƒ($tƒ Ÿw ¼çm¯RÎ) ( «!$# Çy÷r§‘ `ÏB (#qÝ¡t«÷ƒ($s? Ÿwur‬‬
                                                                                                          ‫ﻳﻮﺳﻒ : ٧٨ [‬
   ‫٤٩‬               ‫‪‬‬                ‫‪‬‬
                 ‫‪    ‬‬                    ‫‪‬‬
‫ﺇﻧﻨﺎ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻌﺒﺎﺭﺓ ) ‘§‪ ( «!$# y÷r‬ﺗﻌﲏ ﺻﻠﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺪﺩﻩ ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ .. ﻭﺿﻤﻦ‬
                                                                ‫ﻥ‬

        ‫ﻫﺬﺍ ﺍﻹﻃﺎﺭ ﻣﻦ ﺍﳌﻌﲎ ‪‬ﻔﻬﻢ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ‪ ( Óy÷rt•sù‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
                                                               ‫ﺗ‬

‫) ‪ ] ( 5OŠÏètR àM¨Zy_ur ×b$ptø†u‘ur Óy÷rt•sù ÇÑÑÈ tûüÎ/§•s)ßJø9$# z`ÏB tb%x. bÎ) !$¨Br'sù‬ﺍﻟﻮﺍﻗﻌﺔ : ٨٨ –‬
                                                                                                        ‫٩٨ [‬
   ‫ﻳ‬
‫ﻭﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﻫﻮ ﺍﻟﺼﻠﺔ ﺍﻷﻣﻴﻨﺔ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺒﺎﺩﻩ ، ﻭﺑﺎﻟﺘﺎﱄ ‪‬ﻮﺻﻒ‬
                                                                                         ‫ﺑﺎﻟﺮﻭﺡ ﺍﻷﻣﲔ ..‬
‫) ‪ ] ( tûïÍ‘É‹ZßJø9$# z`ÏB tbqä3tGÏ9 y7Î7ù=s% 4’n?tã ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR‬ﺍﻟﺸﻌﺮﺍﺀ : ٣٩١ –‬
                                                                                                      ‫٤٩١ [‬
                                             ‫ﻴ‬                          ‫ﻞ‬
‫ﻭﻛ ﱡ ﻣﻮﻟﻮﺩ‪ ‬ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘ‪‬ﺔ ﺍﻟﻄﺎﻫﺮﺓ .. ﻫﺬﻩ ﺍﻟﻔﻄﺮﺓ ﻫﻲ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﻨﻔﺨﻪ‬
                             ‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﳌﻮﻟﻮﺩ ، ﺑﻌﺪ ﺗﺴﻮﻳﺘﻪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻣﻼﹰ ..‬
‫) #$!©%‪¼ã&s#ó¡nS Ÿ@yèy_ ¢OèO ÇÐÈ &ûüÏÛ `ÏB Ç`»|¡SM}$# t,ù=yz r&y‰t/ur ( ¼çms)n=yz >äóÓx« ¨@ä. z`|¡ômr& ü“Ï‬‬

‫‪yìôJ¡¡9$# ãNä3s9 Ÿ@yèy_ur ( ¾ÏmÏmr•‘ `ÏB ÏmŠÏù y‡xÿtRur çm1§qy™ ¢OèO ÇÑÈ &ûüÎg¨B &ä!$¨B `ÏiB 7's#»n=ß™ `ÏB‬‬

                         ‫‪ ] ( šcrã•à6ô±n@ $¨B Wx‹Î=s% 4 noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur‬ﺍﻟﺴﺠﺪﺓ : ٧ – ٩ [‬
‫ﻭﻫﻜﺬﺍ ﻓﻨﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﺑﻌﺪ ﺗﺴﻮﻳﺘﻪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻣﻼﹰ ، ﻭﻻ ﻳﻌﲏ‬
                             ‫ﻮ‬                       ‫ﺮ‬
               ‫ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﺇﻋﻄﺎﺀﻩ ﺳ ‪ ‬ﺍﳊﻴﺎﺓ ﰲ ﺟﺴﺪﻩ ، ﻛﻤﺎ ﻳﺘﺼ ‪‬ﺭ ﺍﻟﻜﺜﲑﻭﻥ ..‬
      ‫) ‪ ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy™ #sŒÎ*sù‬ﺍﳊﺠﺮ : ٩٢ [‬

‫ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ‪ ، ( ¼çmçF÷ƒ§qy™ #sŒÎ*sù‬ﺗﻌﲏ ﺍﻛﺘﻤﺎﻝ ﺧﻠﻘﻪ ﻛﺈﻧﺴﺎﻥ ، ﻭﺩﺧﻮﻝ ﻧﻔﺴﻪ ﰲ‬
‫ﺟﺴﺪﻩ .. ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ‪ ( ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur‬ﺗﻌﲏ ﻭﺃﻋﻄﻴﺘﻪ ﻣﺪﺩﺍﹰ ﻣ‪‬ﻲ ﻭﺻﻠﺔﹰ‬
       ‫ﻨ‬
                                                                                               ‫ﻭﻗﺮﺑﺔﹰ ﺇﱄ ..‬
  ‫٥٩‬          ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬ ‫‪‬‬
        ‫ﻧ‬                                      ‫ﻧ‬             ‫ﻴ‬
‫ﻭ ﱠﺎ ﻛﺎﻧﺖ ﻛﻤ‪‬ﺔ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ‪‬ﻔﺦ ﰲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻛﱪ ﻣﻦ ﺍﻟﺬﻱ ‪‬ﻔﺦ ﰲ ﺁﺩﻡ‬‫ﳌ‬
‫) )‪ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ‬‬              ‫ﺡ‬
                                      ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﺣﻴﺚ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﻭ ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ ] ( ( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB‬ﺍﻟﻨﺴﺎﺀ : ١٧١ [ ..‬
       ‫ﻮ‬                                     ‫ﻭ ﻴ‬                     ‫ﻥ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪‬ﻟﺪ ﻧﺒ‪‬ﺎﹰ .. ﺑﻴﻨﻤﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺗﺘﻪ ﺍﻟﻨﺒ ‪‬ﺓ – ﻛﻤﺎ‬
‫ﺳﻨﺮﻯ ﰲ ﲝﺚ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ – ﺑﻌﺪ ﺗﻮﺑﺘﻪ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ ، ﺑﻌﺪ ﺃﻥ ﻋﺼﻰ ﺍﷲ‬
                                                                      ‫ﻨ‬
                                                          ‫ﺗﻌﺎﱃ ﰲ ﺟ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ..‬
                                                               ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﻟﺼﻠﺔ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺍﻟﻘﺮﰉ ﻣﻨﻪ ، ﻭﺍﳌﺪﺩ ﺍﻟﺬﻱ ﳛﺼﻞ‬
‫ﻋﻠﻴﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻧﺘﻴﺠﺔ ﺻﺪﻗﻬﻢ ﻭﺇﺧﻼﺻﻬﻢ ﷲ ﺗﻌﺎﱃ .. ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻜﺎﻓﺮ ﻳﻔﻘﺪ ﻫﺬﺍ ﺍﻟﺮﻭﺡ‬
                                                                      ‫ﻧ‬
                       ‫ﺣﱴ ﺍﻟﺬﻱ ‪‬ﻔﺦ ﻓﻴﻪ ﻋﻨﺪ ﻭﻻﺩﺗﻪ ، ﻧﺘﻴﺠﺔ ﺍﺑﺘﻌﺎﺩﻩ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ..‬
          ‫ﻧ‬
‫٧ – ﺇﺣﻴﺎﺀ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻠﻤﻮﺗﻰ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ، ﻻ ﻳﻌﲏ ﺃ‪‬ﻪ ﻛﺎﻥ ﻳﻨﻔﺦ‬
                           ‫ﻧ‬
‫ﺍﻟﺮﻭﺡ ﰲ ﻣﻦ ﻛﺎﻥ ﳛﻴﻴﻪ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ، ﺇﳕﺎ ﻳﻌﲏ ﺃ‪‬ﻪ ﻛﺎﻥ ﻳﻨﻔﺦ ﰲ ﺍﳉﺴﺪ ﻓﻴﺪﺧﻞ ﻓﻴﻪ‬
                                                                                                   ‫ﺮ‬
                                                                             ‫ﺳ ‪ ‬ﺍﳊﻴﺎﺓ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ..‬
                                                                 ‫ﻥ‬            ‫ﻳﻴ‬
                                      ‫٨ – ‪‬ﺒ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ..‬
       ‫) ‪ ] ( öNÍkŦàÿRr& t,ù=yz Ÿwur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,ù=yz öNåk–E‰uhô©r& !$¨B‬ﺍﻟﻜﻬﻒ : ١٥ [‬

                          ‫ﻠﺔ‬             ‫ﻥ‬                     ‫ﻳﻴ‬
‫٩ – ‪‬ﺒ‪‬ﻦ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﻣﺴﺘﻘ ﱠ ﹲ ﻋﻦ ﺍﳊﻴﺎﺓ ﻭﻋﻦ ﺍﳉﺴﺪ ﻭﻋﻦ ﻋﺎﱂ‬
                                                                                ‫ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
‫#$!‪4Ó|Ós% ÓÉL©9$# Û•Å¡ôJçŠsù ( $ygÏB$oYtB ’Îû ôMßJs? óOs9 ÓÉL©9$#ur $ygÏ?öqtB tûüÏm }§àÿRF{$# ’®ûuqtGtƒ ª‬‬   ‫)‬
‫‪5Qöqs)Ïj9 ;M»tƒUy š•Ï9ºsŒ ’Îû ¨bÎ) 4 ‘‡K|¡•B 9@y_r& #’n<Î) #“t•÷zW{$# ã@Å™ö•ãƒur |NöqyJø9$# $pköŽn=tæ‬‬

                                                                          ‫‪ ] ( šcrã•©3xÿtGtƒ‬ﺍﻟﺰﻣﺮ: ٢٤ [‬
‫ﻥ‬                                                             ‫ﻮ‬
‫ﻓﺎﻟﻨﻔﺲ ﻳﺘ ‪‬ﻓﺎﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﻨﺎﻣﻬﺎ ) ﻭﺣﲔ ﻣﻮ‪‬ﺎ ( ، ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻧﺮﻯ ﺃ ﱠ‬
‫ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ – ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ – ﻻ ﻳﻔﻘﺪ ﻋﻨﺼﺮ ﺍﳊﻴﺎﺓ ، ﻭﻳﺒﻘﻰ ﻣﺎﺛﻼﹰ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ‬
  ‫٦٩‬            ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬  ‫‪‬‬
 ‫ﻓ‬
‫ﻣﻦ ﺧﺮﻭﺝ ﺍﻟﻨﻔﺲ ﻣﻨﻪ .. ﻓﻠﻮ ﻛﺎﻥ ﺍﳉﺴﺪ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻟﻨﻔﺲ ﻟﺘﻮﻓﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﺗﻮﹼﻰ‬
                            ‫ﻠ‬                 ‫ﻥ‬
       ‫ﺍﻟﻨﻔﺲ .. ﻭﰲ ﻫﺬﺍ ﺃﻛﱪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﻣﺴﺄﻟﺔ ﻣﺴﺘﻘﹼﺔ ﻋﻦ ﺍﳉﺴﺪ ﻭﺣﻴﺎﺗﻪ ..‬
                                                       ‫ﻛ‬        ‫ﻴ‬
                                   ‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆ ﱢﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..‬
‫) ‪(#þqã_Ì•÷zr& óOÎgƒÏ‰÷ƒr& (#þqäÜÅ™$t/ èps3Í´¯»n=yJø9$#ur ÏNöqpRùQ$# ÏNºt•yJxî ’Îû šcqßJÎ=»©à9$# ÏŒÎ) #“t•s? öqs9ur‬‬

                                                                             ‫&‪ ] ( ( ãNà6|¡àÿRr‬ﺍﻷﻧﻌﺎﻡ: ٣٩ [‬
                                                               ‫ﻓ‬
       ‫ﻓﺎﳌﻼﺋﻜﺔ ﺗﺘﻮﹼﻰ ﺍﻷﻧﻔﺲ ، ﻭﺗﺒﻘﻰ ﺍﻷﺟﺴﺎﺩ ﺍﻟﱵ ﻧﻀﻌﻬﺎ ﰲ ﺍﻟﻘﱪ ﻟﻠﺪﻭﺩ ﻭﺍﻟﺘﺮﺍﺏ ..‬
          ‫ﺮ‬               ‫ﳌ‬                                   ‫ﳌ‬
‫٠١ – ﹼﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ، ﻭ ﹼﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﳎ ‪‬ﺩﺓ ﻋﻦ ﺍﳉﺴﺪ‬
                   ‫ﻥ‬         ‫ﺴ‬                                  ‫ﺩ‬
‫ﻭﻋﻦ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ) ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳊ ‪‬ﻲ ( ، ﻓﺈ ﱠ ﺍﻟﻨﻔﺲ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ‬
 ‫ﺩ‬                           ‫ﺮ‬       ‫ﻴ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ ، ﻭﺑﺎﻟﺘﺎﱄ ﲟﺎﻫ‪‬ﺘﻬﺎ ﺍ‪ ‬ﺩﺓ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ‬
                      ‫ﺩ‬                              ‫ﻨ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻟﻜ‪‬ﻬﺎ ﺗﺼﺒﺢ ﳏﻜﻮﻣﺔﹰ ﻟﻘﻮﺍﻧﲔ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺣﻴﻨﻤﺎ‬
                                                                           ‫ﻲ‬
                                           ‫ﺗﺪﺧﻞ ﺍﳉﺴﺪ ﺍﳊ ‪ ، ‬ﺍﻟﺬﻱ ﻳﻔﺮﺽ ﻋﻠﻴﻬﺎ ﻗﻮﺍﻧﲔ ﻋﺎﳌﻪ ..‬
                                                             ‫ﺲ‬
‫ﻟﺬﻟﻚ ﻻ ﳓ ‪ ‬ﺑﺎﻟﺰﻣﺎﻥ ﻭﻻ ﺑﺎﳌﻜﺎﻥ ﺃﺛﻨﺎﺀ ﻧﻮﻣﻨﺎ ، ﺃﻱ ﺣﲔ ﺧﺮﻭﺝ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺃﺟﺴﺎﺩﻧﺎ‬
‫ﺲ‬                                                        ‫ﻓ‬          ‫ﻥ‬
‫، ﻷ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺘﻮﹼﻰ ﻫﺬﻩ ﺍﻷﻧﻔﺲ ، ﻭﺑﻌﺪ ﻳﻘﻈﺘﻨﺎ ﻭﻋﻮﺩﺓ ﺃﻧﻔﺴِﻨﺎ ﺇﱃ ﺃﺟﺴﺎﺩﻧﺎ ﳓ ‪‬‬
                     ‫ﺩ‬
‫ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻧﺘﻴﺠﺔ ﺧﻀﻮﻉ ﻫﺬﻩ ﺍﻷﻧﻔﺲ ﻟﻘﻮﺍﻧﲔ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ‬
                                                               ‫ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﳉﺴﺪ ..‬
                           ‫ﻥ‬                  ‫ﺲ‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﳌﻮﺕ ، ﻓﻼ ﳓ ‪ ‬ﺑﺎﻟﺰﻣﻦ ﺃﺑﺪﺍﹰ ، ﻷ ﱠ ﺃﻧﻔﺴﻨﺎ ﺗﻜﻮﻥ ﺑﻼ ﺃﺟﺴﺎﺩ‪ ، ‬ﺃﻱ‬
                                                            ‫ﺩ‬
                                         ‫ﺗﻜﻮﻥ ﺧﺎﺭﺝ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
‫) ‪( 5Qöqtƒ uÙ÷èt/ ÷rr& $·Böqtƒ àM÷VÎ7s9 tA$s% ( |M÷VÎ7s9 öNŸ2 tA$s% ( ¼çmsVyèt/ §NèO 5Q$tã sps•($ÏB ª!$# çms?$tBr'sù‬‬

                                                         ‫%‪ ] ( 5Q$tã sps•($ÏB |M÷VÎ7©9 @t/ tA$s‬ﺍﻟﺒﻘﺮﺓ : ٩٥٢ [‬
   ٩٧                                
                                                
È@t«ó¡sù 5Qöqtƒ uÙ÷èt/ ÷rr& $·Böqtƒ $uZø[Î7s9 (#qä9$s% ÇÊÊËÈ tûüÏZÅ™ yŠy‰tã ÇÚö‘F{$# ’Îû óOçFø[Î6s9 öNx. Ÿ@»s%   )
– ١١٢ : ‫ ( ] ﺍﳌﺆﻣﻨﻮﻥ‬tbqßJn=÷ès? óOçFZä. öNä3¯Rr& öq©9 ( Wx‹Î=s% žwÎ) óOçFø[Î6©9 bÎ) Ÿ@»s% ÇÊÊÌÈ tûïÏjŠ!$yèø9$#
                                                                                                             [ ١١٤
، ‫١١ – ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺗﺖ ﻣﻀﺎﻓﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻣﺮﺗﺒﻄﺔ ﺑﺎﻹﻧﺴﺎﻥ‬
                                                    ‫ﻞ‬                 ‫ﻠ‬
‫ﻭﺗﻌﱡﻘﻬﺎ ﺑﺎﻹﻧﺴﺎﻥ ﻣﺴﺘﻘ ﱞ ﻋﻦ ﺇﺿﺎﻓﺘﻬﺎ ﷲ ﺗﻌﺎﱃ .. ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻜﺮﳝﺔ‬
                                        .. ‫ﺍﻟﱵ ﺃﺗﺖ ﻓﻴﻬﺎ ﺍﻟﻨﻔﺲ ﻣﻀﺎﻓﺔ ﷲ ﺗﻌﺎﱃ‬
                     [ ٢٨ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬玕ÅÁyJø9$# «!$# ’n<Î)ur 3 ¼çm|¡øÿtR ª!$# ãNà2â‘Éj‹yÛãƒur )

                 [ ٣٠ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬ÏŠ$t7Ïèø9$$Î/ 8$râäu‘ ª!$#ur 3 ¼çm|¡øÿtR ª!$# ãNà2â‘Éj‹yÛãƒur )

: ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬É>qã‹äóø9$# ãN»¯=tã |MRr& y7¨RÎ) 4 y7Å¡øÿtR ’Îû $tB ÞOn=ôãr& Iwur ÓŤøÿtR ’Îû $tB ãNn=÷ès? )
                                                                                                             [ ١١٦

                                   [ ١٢ : ‫ 4 ( ] ﺍﻷﻧﻌﺎﻡ‬spyJôm§•9$# ÏmÅ¡øÿtR 4’n?tã |=tGx. 4 °! @è% )

          [ ٥٤ : ‫ ( ( ] ﺍﻷﻧﻌﺎﻡ‬spyJôm§•9$# ÏmÅ¡øÿtR 4’n?tã öNä3š/u‘ |=tGx. ( öNä3ø‹n=tæ íN»n=y™ ö@à)sù )
      [ ٤١-٤٠ : ‫ ( ] ﻃﻪ‬ÓŤøÿuZÏ9 y7çG÷èuZsÜô¹$#ur ÇÍÉÈ 4Óy›qßJ»tƒ 9‘y‰s% 4’n?tã |M÷¥Å_ §NèO )
                     ‫ﻘ‬                                                     ‫ﻣ‬
‫ﺎ ، ﻓﻘﺪ ﺃﺗﺖ ﻣﺮﺗﺒﻄﺔﹰ‬‫ﺎ ﺑﺎﻗﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻛﻠﻤﺔ ﺍﻟﻨﻔﺲ ﻭﻣﺸﺘ ﱠﺎ‬ ‫ﺃ‬
                                ‫ﻥ‬              ‫ﺺ ﱐ ﻝ‬             ‫ﻳ‬
  .. ‫ ﻗﺮﺁ ﱞ ﻳﺪ ﱡ ﺻﺮﺍﺣﺔﹰ ﻋﻠﻰ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﺗﺮﺗﺒﻂ ﺑﺒﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ‬ ‫ﻮﺟﺪ ﻧ‬ ‫ﺑﺎﻹﻧﺴﺎﻥ ، ﻭﻻ‬
                                     ‫ﺴ‬
‫ﻮﺀ ، ﻭﲤﻮﺕ ﻭﺗﺬﻭﻕ ﺍﳌﻮﺕ ) ﺃﺛﻨﺎﺀ ﺍﳋﺮﻭﺝ ﻣﻦ‬ ‫٢١ – ﺍﻟﻨﻔﺲ ﺗﺸﺘﻬﻲ ﻭﺗﺄﻣﺮ ﺑﺎﻟ‬
                                                              ‫ﺮﺩ‬             ‫ﻣ‬
                                       .. ‫ ﲤﺎﻣﺎﹰ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‬  ‫ﺎ ﺍﻟﺮﻭﺡ ﻓﻤﺠ‬ ‫ﺍﻟﺪﻧﻴﺎ ( ..... ﺃ‬
 [ ١٤٥ : ‫ 3 ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬Wx§_xs•B $Y7»tFÏ. «!$# ÈbøŒÎ*Î/ žwÎ) |NqßJs? br& C§øÿuZÏ9 tb$Ÿ2 $tBur )

: ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬ÏpyJ»uŠÉ)ø9$# tPöqtƒ öNà2u‘qã_é& šcöq©ùuqè? $yJ¯RÎ)ur 3 ÏNöqpRùQ$# èps)ͬ!#sŒ <§øÿtR ‘@ä. )
                                                                                                             [ ١٨٥
   ٩٨                                
                                                  
               [ ١٥١ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬Èd,ysø9$$Î/ žwÎ) ª!$# tP§•ym ÓÉL©9$# š[øÿ¨Z9$# (#qè=çGø)s? Ÿwur )

] ( tbrã•Ïÿ»x. öNèdur öNåkߦàÿRr& t,yd÷“s?ur $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû $pkÍ5 Nåku5Éj‹yèã‹Ï9 ª!$# ߉ƒÌ•ãƒ $yJ¯RÎ) )
                                                                                                  [ ٥٥ : ‫ﺍﻟﺘﻮﺑــﺔ‬
١٢ : ‫ ( ] ﻳ ﻮ ﺳ ﻒ‬þ’În1u‘ zOÏmu‘ $tB žwÎ) Ïäþq•¡9$$Î/ 8ou‘$¨BV{ }§øÿ¨Z9$# ¨bÎ) 4 ûÓŤøÿtR ä—Ìh•t/é& !$tBur )
                                                                                                                       [
: ‫ ( ] ﺍﻟﺰﺧﺮﻑ‬šcrà$Î#»yz $ygŠÏù óOçFRr&ur ( ÚúãüôãF{$# —%s#s?ur ߧàÿRF{$# ÏmŠÎgtGô±n@ $tB $ygŠÏùur )
                                                                                                                 [ ١٧
                            [ ٢٣ : ‫ ( ( ] ﺍﻟﻨﺠﻢ‬ߧàÿRF{$# “uqôgs? $tBur £`©à9$# žwÎ) tbqãèÎ7-Ftƒ bÎ) )
                                          ‫ﻥ‬      ‫ﻝ‬        ‫ﻱ ﺺ‬
‫ ﻗﺮﺁﱐ ﻳﺪ ﱡ ﻋﻠﻰ ﺃ ﱠ ﺍﻟﺮﻭﺡ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻹﻧﺴﺎﻥ ﳝﻮﺕ ، ﺃﻭ ﻳﺰﻫﻖ ، ﺃﻭ‬ ‫ ﻧ‬ ‫ﻭﱂ ﻳﺮﺩ ﺃ‬
                                             ‫ﻧ ﺮ‬
‫ﺩ ﻋﻦ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ‬ ‫ﻪ ﳎ‬‫ﻳﺸﺘﻬﻲ ، ﺃﻭ ﻳﺄﻣﺮ ﺑﺎﻟﺴﻮﺀ ، ﻷ‬
                                                                       .. ‫ﺍﻷﻣﺮ‬
                                              ‫ﻧ‬             ‫ﺗ‬
                       .. ‫ﺚ ، ﻭﻫﻲ ﺯﻭﺝ ﺍﳉﺴﺪ ﺍﳊﻲ‬‫ﻮﺻﻒ ﺑﺼﻴﻐﺔ ﺍﳌﺆ‬ ‫٣١ – ﺍﻟﻨﻔﺲ‬
                           [ ١١١ : ‫$ ( ] ﺍﻟﻨﺤﻞ‬pkŦøÿ¯R `tã ãAω»pgéB <§øÿtR ‘@à2 ’ÎAù's? tPöqtƒ )

                                              [ ٥٧ : ‫ ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ‬ÏNöqyJø9$# èps)ͬ!#sŒ <§øÿtR ‘@ä. )

¨bÎ) 4 ßNqßJs? <Úö‘r& Äd“r'Î/ 6§øÿtR “Í‘ô‰s? $tBur ( #Y‰xî Ü=Å¡ò6s? #sŒ$¨B Ó§øÿtR “Í‘ô‰s? $tBur )

                                                                        [ ٣٤ : ‫7 ( ] ﻟﻘﻤﺎﻥ‬Ž•Î6yz íOŠÎ=tæ ©!$#
             ‫ﻧ‬                                                ‫ﳌ‬
‫ﻬﺎ ﲣﻀﻊ ﻟﻘﺎﻧﻮﻥ‬‫ﻭ ﱠﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺗﻨﺘﻤﻲ ﺇﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ) ﻏﲑ ﺍﶈﺴﻮﺱ ( ، ﻓﺈ‬
.. [ ٤٩ : ‫ ( ] ﺍﻟﺬﺍﺭﻳﺎﺕ‬tbrã•©.x‹s? ÷/ä3ª=yès9 Èû÷üy`÷ry— $oYø)n=yz >äóÓx« Èe@à2 `ÏBur ) ‫ﺔ‬‫ﺍﻟﺰﻭﺟ‬
                                                                                         ‫ﻴ‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﳍﺎ ﺯﻭﺝ ﺁﺧﺮ ، ﻫﻮ ﺁﻟﻴﺘﻬﺎ ﻟﻺﻃﻼﻝ ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ، ﻭﻫﺬﺍ‬
‫ﺍﻟﺰﻭﺝ ﻫﻮ ﺍﳉﺴﺪ ﺍﳊﻲ .. ﻭﰲ ﺍﻵﺧﺮﺓ ﺗﻌﻮﺩ ﺍﻟﻨﻔﺲ ﻟﻠﺘﺰﺍﻭﺝ ﻣﻊ ﺯﻭﺟﻬﺎ ﺍﳉﺴﺪ ) ﻭﻟﻜﻦ‬
   ‫٩٩‬               ‫‪‬‬                ‫‪‬‬
                 ‫‪    ‬‬                    ‫‪‬‬
‫ﻟﻴﺲ ﻛﺠﺴﺪ ﺍﻟﺪﻧﻴﺎ ( ، ﺍﻟﱵ ﺗﺮﻛﺘﻪ ﺣﲔ ﻣﻮ‪‬ﺎ .. ) ‪ ] ( ôMy_Íirã— â¨qàÿ‘Z9$# #sŒÎ)ur‬ﺍﻟﺘﻜﻮﻳﺮ :‬
                                                                                                      ‫٧ [ ..‬
                                          ‫ﺺ‬         ‫ﻥ‬
‫٤١ – ﺭﺃﻳﻨﺎ ﺃ ﱠ ﺍﻟﺮﻭﺡ ﳜ ‪ ‬ﺍﳉﺎﻧﺐ ﺍﻹﳝﺎﱐ ﺑﺎﻹﻧﺴﺎﻥ ، ﺣﻴﺚ ﻳﺘﻔﺎﺿﻞ ﺍﻟﺒﺸﺮ ﻋﻦ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ﺑﻜﻤ‪‬ﺔ ﺍﻟﺮﻭﺡ ﻓﻴﻬﻢ .. ﻭﻧﺮﻯ – ﻣﻦ ﺧﻼﻝ ﺗﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺃ ﱠ‬
‫ﻥ‬                                                     ‫ﻴ‬
                                                            ‫ﺻﺔ‬       ‫ﻨ‬
‫ﺍﻟ‪‬ﻔﺲ ﺧﺎ ‪ ‬ﹲ ﺑﺎﻹﻧﺴﺎﻥ ، ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ .. ﻓﻼ ﻳﻮﺟﺪ ﻧ ‪ ‬ﻗﺮﺁ ﹲ ﻳﺸﲑ ﺇﱃ ﺃﻥ‬
          ‫ﺺ ﱐ‬
        ‫ﻴ ﻥ ﻨ‬             ‫ﺹ ﺔ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ ﲤﻠﻚ ﺃﻧﻔﺴﺎﹰ .. ﺑﻞ ﻫﻨﺎﻙ ﻧﺼﻮ ‪ ‬ﻗﺮﺁﻧﻴ ﹲ ﺻﺮﳛﺔ ﺗﺒ‪‬ﻦ ﺃ ﱠ ﺍﻟ‪‬ﻔﺲ ﻣﺴﺄﻟﺔ‬
                                                                          ‫ﺻ‬
                                                              ‫ﺧﺎ ‪‬ﺔ ﺑﺎﻹﻧﺴﺎﻥ ..‬
‫) ‪ô`tBur $Yè‹ÏJy_ }¨$¨Z9$# Ÿ@tFs% $yJ¯Rr'x6sù ÇÚö‘F{$# ’Îû 7Š$|¡sù ÷rr& C§øÿtR ÎŽö•tóÎ/ $G¡øÿtR Ÿ@tFs% `tB‬‬

                                   ‫&‪ ] ( $Yè‹ÏJy_ }¨$¨Y9$# $uŠômr& !$uK¯Rr'x6sù $yd$uŠômr‬ﺍﳌﺎﺋﺪﺓ : ٢٣ [‬
‫) )‪ ] ( ×LìÏm§‘ Ö‘qàÿxî ’În1u‘ ¨bÎ) 4 þ’În1u‘ zOÏmu‘ $tB žwÎ) Ïäþq•¡9$$Î/ 8ou‘$¨BV{ }§øÿ¨Z9$# ¨bÎ‬ﻳﻮﺳﻒ :‬
                                                                                                       ‫٥٣ [‬
                                 ‫) ‪ ] ( Ó‰ŠÍky-ur ×,ͬ!$y™ $ygyè¨B <§øÿtR ‘@ä. ôNuä!%y`ur‬ﻕ : ١٢ [‬
‫ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺬﺑﺎﺑﺔ ﻧﻔﺴﺎﹰ ﻟﻜﺎﻥ ﺣﻜﻢ ﻣﻦ ﻳﻘﺘﻠﻬﺎ ﻛﺤﻜﻢ ﻣﻦ ﻳﻘﺘﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎﹰ ، ﻓﻘﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ) ‪ ( $G¡øÿtR Ÿ@tFs% `tB‬ﻳﺸﻤﻞ ﺃ ‪ ‬ﻧﻔﺲﹴ ، ﻭﺍﳊﻴﻮﺍﻥ ﲢﻜﻤﻪ ﺍﻟﻐﺮﻳﺰﺓ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻷﻣﺮ‬
                                           ‫ﻱ‬
‫( ﻳﺸﻤﻞ ﺟﻨﺲ‬           ‫)‪Ïäþq•¡9$$Î/ 8ou‘$¨BV{ }§øÿ¨Z9$# ¨bÎ‬‬   ‫ﺑﺎﻟﺴﻮﺀ ، ﻭﺑﻐﲑ ﺍﻟﺴﻮﺀ ، ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬
                             ‫ﻖ‬          ‫ﻞ‬
                    ‫ﺍﻷﻧﻔﺲ .. ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻻ ﲡﻲﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻊ ﻛ ﱟ ﻣﻨﻬﺎ ﺳﺎﺋ ‪ ‬ﻭﺷﻬﻴﺪ ..‬
  ‫ﻨ‬                        ‫ﻴ‬            ‫ﺮ‬
‫٥١ – ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﺍﻟﻨﻈﺮﻱ ﺍ‪ ‬ﺩ ، ﺍﻟﻠﺬﺍﻥ ﳝ‪‬ﺰﺍﻥ ﺍﻹﻧﺴﺎﻥ ، ﻳﺮﺗﺒﻄﺎﻥ ﺑﺎﻟ‪‬ﻔﺲ‬
                                                                                 ‫ﺮ‬
                                  ‫ﺍ‪ ‬ﺩﺓ ﻣﺒﺎﺷﺮﺓﹰ ، ﻭﻻ ﻳﺮﺗﺒﻄﺎﻥ ﺑﺄﻱ ﺟﺰﺀ ﻣﺎﺩﻱ ﻣﻦ ﺍﳉﺴﺪ ..‬
         ‫ﻠ‬         ‫ﺮ‬                                                  ‫ﻥ‬
‫ﺇ ﱠ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﶈﺴﻮﺳﺔ ، ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﺳﺘﻨﺒﺎﻁ ﺃﺣﻜﺎﻡﹴ ﳎ ‪‬ﺩﺓ ، ﻣﺴﺘﻘﱠﺔ ﻋﻦ ﺇﻃﺎﺭ‬
‫ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻓﺎﻟﻌﻘﻞ ﻫﻮ ﺗﻔﻌﻴﻞ ﻗﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻻﺳﺘﻨﺒﺎﻁ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻈﻮﺍﻫﺮ‬
 ‫٠٠١‬          ‫‪‬‬                   ‫‪‬‬
           ‫‪    ‬‬    ‫‪‬‬
‫ﺍﳊﺴﻴﺔ ، ﻭﻫﻮ ﻟﻴﺲ ﺟﺰﺀﺍﹰ ﳏﺴﻮﺳﺎﹰ ﰲ ﺍﻹﻧﺴﺎﻥ .. ﻟﺬﻟﻚ ﱂ ﺗﺮﺩ ﻛﻠﻤﺔ ﺍﻟﻌﻘﻞ - ﰲ ﺍﻟﻘﺮﺁﻥ‬
                                                    ‫ﻥ‬        ‫ﺮ‬
‫ﺍﻟﻜﺮﱘ - ﻛﺎﺳﻢ ﻭﻻ ﻣ ‪‬ﺓ ، ﻭﺇ ﱠ ﻣﺎ ﻭﺭﺩ ﻫﻮ ﻣﺸﺘﻘﺎﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ، ﻭﺍﻟﱵ ﺟﺎﺀﺕ ﲨﻴﻌﻬﺎ‬
                      ‫ﺑﺼﻴﻎ ﺍﻷﻓﻌﺎﻝ ) ﻋﻘﻠﻮﻩ ، ﺗﻌﻘﻠﻮﻥ ، ﻧﻌﻘﻞ ، ﻳﻌﻘﻠﻬﺎ ، ﻳﻌﻘﻠﻮﻥ ( ..‬
             ‫ﻧ‬                                   ‫ﻳ ﺒ‬            ‫ﻥ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺸ‪‬ﻪ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻘﻠﻮﻥ ﺑﺎﻷﻧﻌﺎﻡ ، ﻷ‪‬ﻬﻢ ﱂ ﻳﺴﺘﻨﺒﻄﻮﺍ‬
                                      ‫ﻳ‬
                                  ‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺗﻜﻤﻦ ﻣﺎ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺎﺩ‪‬ﺔ ..‬
‫) &‪öNèd ö@t/ ( ÄN»yè÷RF{$%x. žwÎ) öNèd ÷bÎ) 4 šcqè=É)÷ètƒ ÷rr& šcqãèyJó¡o„ öNèduŽsYò2r& ¨br& Ü=|¡øtrB ÷Pr‬‬

                                                                     ‫&‪ ] ( ¸x‹Î6y™ ‘@|Êr‬ﺍﻟﻔﺮﻗﺎﻥ : ٤٤ [‬
                         ‫ﻝ‬                                 ‫ﻘ‬
‫ﻟﻘﺪ ﻭﺭﺩﺕ ﻣﺸﺘ ﹼﺎﺕ ﻛﻠﻤﺔ ﺍﻟﻌﻘﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺘﺪ ﱠ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻁ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ‬
                                                     ‫ﺩ‬
‫ﺍﻟﱵ ﺗﻜﻤﻦ ﻭﺭﺍﺀ ﻇﻮﺍﻫﺮ ﺍﳌﺎ ‪‬ﺓ ﺍﶈﺴﻮﺳﺔ ، ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﺗﺸﺘﺮﻙ ﰲ ﺭﺅﻳﺘﻬﺎ ﲨﻴﻊ‬
       ‫ﺍ ﺺ‬               ‫ﻦ‬          ‫ﺩ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﳍﺎ ﺇﻃﻼﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎ ‪‬ﻱ .. ﻭﻟﻜ ‪ ‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﹸﺧﺘ ‪ ‬ﺑﺎﻟﻨﻔﺲ‬
           ‫) ﻭﺑﺎﻟﺘﺎﱄ ﺑﺎﻣﺘﻼﻛﻪ ﻟﻠﻌﻘﻞ ( ﻋﻠﻴﻪ ﺇﺩﺭﺍﻙ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺍﶈﺴﻮﺳﺎﺕ ..‬
                ‫) .‪ ] ( tbqè=É)÷ès? öNä3ª=yès9 ¾ÏmÏG»tƒ#uä öNà6s9 ª!$# ßûÎiüt7ムš•Ï9ºx‹x‬ﺍﻟﺒﻘﺮﺓ : ٢٤٢ [‬

                        ‫) %‪ ] ( tbqè=É)÷ès? ÷LäêZä. bÎ) ( ÏM»tƒFy$# ãNä3s9 $¨Y¨•t/ ô‰s‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٨١١ [‬

‫‪çŽö•xîur ×b#uq÷ZϹ ×@ŠÏƒwUur ×íö‘y—ur 5=»uZôãr& ô`ÏiB ×M»¨Zy_ur ÔNºu‘Èq»yftG•B ÓìsÜÏ% ÇÚö‘F{$# ’Îûur‬‬   ‫)‬
‫¹‪š•Ï9ºsŒ ’Îû ¨bÎ) 4 È@à2W{$# ’Îû <Ù÷èt/ 4†n?tã $pk|Õ÷èt/ ã@ÅeÒxÿçRur 7‰Ïnºur &ä!$yJÎ/ 4’s+ó¡ç„ 5b#uq÷ZÏ‬‬

                                                          ‫‪ ] ( šcqè=É)÷ètƒ 5Qöqs)Ïj9 ;M»tƒUy‬ﺍﻟﺮﻋﺪ : ٤ [‬

  ‫) ‪ ] ( tbqßJÎ=»yèø9$# žwÎ) !$ygè=É)÷ètƒ $tBur ( Ĩ$¨Z=Ï9 $ygç/ÎŽôØnS ã@»sVøBF{$# š•ù=Ï?ur‬ﺍﻟﻌﻨﻜﺒﻮﺕ : ٣٤ [‬
                          ‫ﺩ‬
‫ﺇ ﱠ ﻭﻓﺎﺓ ﺍﻟﻨﻔﺲ ﺗﻌﲏ ﻓﻘﺪﺍ‪‬ﺎ ﻟﻺﻃﻼﻟﺔ ﻋﻠﻰ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺑﺎﻟﺘﺎﱄ‬     ‫ﻥ‬
‫ﻓﻘﺪﺍ‪‬ﺎ ﻟﻠﺘﻔﺎﻋﻞ ﻣﻊ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﻦ ﺷﻬﻮﺓ ﻭﻫﻮﻯ‪ ‬ﻭ‪ ..... ‬ﻓﻨﻔﺲ ﺍﻹﻧﺴﺎﻥ ﺗﻐﻴﺐ ﻭﲢﻀﺮ ﺇﱃ‬
                                          ‫ﻴ‬
                               ‫ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻨﻮﻡ ﻭﺍﻻﺳﺘﻴﻘﺎﻅ ، ﻭﺗﻐﻴﺐ ‪‬ﺎﺋ‪‬ﺎﹰ ﺑﺎﳌﻮﺕ ..‬
 ‫١٠١‬           ‫‪‬‬                 ‫‪‬‬
            ‫‪    ‬‬   ‫‪‬‬
                  ‫ﻥ‬                                           ‫ﺪ‬
‫ﻭﺑﺎﻻﻧﻄﻼﻕ ﻣﻦ ﺍﳌﻘ ‪‬ﻣﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ، ﻧﺼﻞ ﺇﱃ ﻧﺘﻴﺠﺔ ﻣﻔﺎﺩﻫﺎ ﺃ ﱠ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺘﺤﺎﻡ‬
                                                       ‫ﻋﻨﺼﺮﻳﻦ ﳘﺎ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ..‬
                                                                                                                             ‫‪‬‬
                                                  ‫‪‬‬
                                                                                                                             ‫‪‬‬
                                                                       ‫ﻓ‬
‫ﻓﻌﻨﺪﻣﺎ ﻳﺘﻮﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ) ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﻮﻡ ( ، ﻳﺒﻘﻰ ﺯﻭﺟﻬﺎ ﺍﻵﺧﺮ ) ﻭﻫﻮ‬
                                                                    ‫ﻮ‬
                                            ‫ﺍﳉﺴﺪ ﲝﻴﺎﺗﻪ ﻭﳕ ‪‬ﻩ ( ﻣﺎﺛﻼﹰ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ..‬
                  ‫ﺩ‬
‫ﻭﻫﻜﺬﺍ ﻓﻮﻓﺎﺓ ﺍﻟﻨﻔﺲ ﻫﻲ ﻓﻘﺪﺍ‪‬ﺎ ﻟﻺﻃﻼﻟﺔ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،‬
                                                        ‫ﺩ‬
‫ﻭﺫﻫﺎ‪‬ﺎ ﺇﱃ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﻳﻜﻮﻥ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻧﻔﺼﺎﻝ ﻧﻔﺴﻪ‬
              ‫ﻴ‬                                             ‫ﻴ‬
‫ﻋﻦ ﺟﺴﺪﻩ ﺍﻧﻔﺼﺎﻻﹰ ‪‬ﺎﺋ‪‬ﺎﹰ ، ﻭﺧﺮﻭﺝ ﺍﳊﻴﺎﺓ ﻣﻦ ﺟﺴﺪﻩ ﺧﺮﻭﺟﺎﹰ ‪‬ﺎﺋ‪‬ﺎﹰ .. ﺃﻱ ﲟﻮﺕ‬
                                                         ‫ﻮ‬
                        ‫ﺍﻟﺰﻭﺟﲔ ﺍﻟﻠﺬﻳﻦ ﻳﻜ ‪‬ﻧﺎﻥ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ) ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ( ..‬
                                           ‫ﻴ‬
‫ﻭﰲ ﺍﻵﺧﺮﺓ ، ﺗﻌﻮﺩ ﺍﻟﺬﺍﺕ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﻟﻠﻮﺟﻮﺩ ، ﻭﺫﻟﻚ ﺑﺎﻟﺘﺤﺎﻡ ﺍﻟﻨﻔﺲ ﲜﺴﺪ‪ ‬ﺟﺪﻳﺪ‪‬‬
                                                 ‫ﻴ‬                ‫ﻴ‬
                              ‫‪‬ﺨﻠﻖ ﲝﻴﺜ‪‬ﺎﺕ ﲣﺘﻠﻒ ﻋﻦ ﺣﻴﺜ‪‬ﺎﺕ ﺍﳉﺴﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ..‬ ‫ﻳ‬
                                                            ‫) ‪ ] ( ôMy_Íirã— â¨qàÿ‘Z9$# #sŒÎ)ur‬ﺍﻟﺘﻜﻮﻳﺮ : ٧ [‬
                                   ‫ﺩ‬
‫ﺇ ﱠ ﻣﺴﺄﻟﺔ ﺑﻘﺎﺀ ﺍﻟﻨﻔﺲ ﰲ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﻋﺪﻡ ﺇﻃﻼﻟﺘﻬﺎ ﻭﺇﺣﺴﺎﺳﻬﺎ‬     ‫ﻥ‬
                ‫ﻴ‬                                        ‫ﺩ‬
‫ﺑﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﻦ ﻟﻌﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﺑﻌﺪ ﻣﻮ‪‬ﺎ ) ﰲ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ( ، ﻫﻲ ﻣﺴﺄﻟﺔ ﻳﺒ‪‬ﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
                                                                              ‫..‬
‫‪(#qçR%x. š•Ï9ºx‹x. 4 7ptã$y™ uŽö•xî (#qèVÎ6s9 $tB tbqãBÌ•ôfãKø9$# ÞOÅ¡ø)ムèptã$¡¡9$# ãPqà)s? tPöqtƒur‬‬                   ‫)‬
‫‪( Ï]÷èt7ø9$# ÇPöqtƒ 4’n<Î) «!$# É=»tFÏ. ’Îû óOçFø[Î6s9 ô‰s)s9 z`»yJƒM}$#ur zNù=Ïèø9$# (#qè?ré& tûïÏ%©!$# tA$s%ur ÇÎÎÈ tbqä3sù÷sãƒ‬‬

                       ‫‪ ] ( tbqßJn=÷ès? Ÿw óOçFZä. öNà6¨ZÅ3»s9ur Ï]÷èt7ø9$# ãPöqtƒ #x‹»ygsù‬ﺍﻟﺮﻭﻡ : ٥٥ - ٦٥ [‬
 ١٠٢                                  
                                                    
uŽÅ£yz ô‰s% 4 öNæhuZ÷•t/ tbqèùu‘$yètGtƒ Í‘$pk¨]9$# z`ÏiB Zptã$y™ žwÎ) (#þqèVt6ù=tƒ óO©9 br(x. öNèdçŽà³øts† tPöqtƒur   )
                                       [ ٤٥ : ‫ ( ] ﻳﻮﻧﺲ‬tûïωtGôgãB (#qçR%x. $tBur «!$# Ïä!$s)Î=Î/ (#qç/¤‹x. tûïÏ%©!$#

                  ‫ﺮ‬                           ‫ﻴ‬
‫ﺩﺓ + ﺇﻃﻼﻟﺔ ﻋﻠﻰ ﻋﺎﱂ‬ ‫ﺔ ﻭﻫﻲ ﺩﺍﺧﻞ ﺍﳉﺴﺪ = ﺍﻟﻨﻔﺲ ﺍ‬‫ﺇﺫﺍﹰ .. ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧ‬
                                                                        ‫ﺩ‬
= ‫ﺎ ﳍﺬﻩ ﺍﻹﻃﻼﻟﺔ‬‫ﺎ ( = ﻓﻘﺪﺍ‬‫ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﺑﺎﻟﺘﺎﱄ ﻣﻮﺕ ﺍﻟﻨﻔﺲ ) ﺃﻭ ﻭﻓﺎ‬ ‫ﺍﳌﺎ‬
                                                                  ‫ﺩ‬
                                             .. ( ‫ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬ ‫ﺭﺟﻮﻋﻬﺎ ﺇﱃ ﻋﺎﳌﻬﺎ ) ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ‬
                                 
                                                                                                     
                                                                                                                          


                                                             
               
                                                                    ‫ﺻ‬
                                           .. ‫ﻠﻨﺎ ﺇﻟﻴﻬﺎ ﺑﺎﳌﺨﻄﻂ ﺍﻟﺘﺎﱄ‬ ‫ﻭﳝﻜﻦ ﲤﺜﻴﻞ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﻮ‬

                                                                                     
            
                                                                                                                          
                                                                                   
                                                                                                                          
                                                                                                                          
         
                                                                                 


               ‫ﺮ‬
‫ﺎ ﺍﻟﻨﻔﺲ ﺃﺛﻨﺎﺀ‬  ‫ﻟﻨﻘﻒ ﺍﻵﻥ ﻋﻨﺪ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﻟﻸﺣﺪﺍﺙ ، ﻭﻣﺮﺍﺣﻞ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﲤ‬
                                       .. ( ‫ﺇﺩﺭﺍﻛﻬﺎ ﻟﻠﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ) ﺧﺎﺭﺝ ﺍﳉﺴﺪ‬
 ‫٣٠١‬          ‫‪‬‬                  ‫‪‬‬
           ‫‪    ‬‬   ‫‪‬‬
                                ‫ﺩ‬                     ‫ﻴ‬
‫ﺇ ﱠ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳊﻴﻮﺍﻧ‪‬ﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎ ‪‬ﻱ ﺍﶈﺴﻮﺱ ﻭﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ‬  ‫ﻥ‬
                                                 ‫ﻴ ﻞ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ، ﲤﻠﻚ ﻣﻨﺎﻓﺬ ﺣﺴ‪‬ﺔ ﺗﻄ ﹼ ﻣﻨﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ، ﻭﺗﺘﻔﺎﻋﻞ ﻣﻊ ﻣﺎ ﳛﻴﻂ ‪‬ﺎ ، ﻭﻓﻖ‬
                                                             ‫ﻴ‬
                                ‫ﺗﻔﺎﻋﻞ ﻣﺪﺭﻛﺎ‪‬ﺎ ﺍﳊﺴ‪‬ﺔ ﻣﻊ ﻏﺮﺍﺋﺰﻫﺎ ﺍﳌﻮﺩﻋﺔ ﻓﻴﻬﺎ ..‬
                          ‫ﻳ‬                                ‫ﺮ‬
‫ﻓﺴﻠﻮﻙ ﺍﳊﻴﻮﺍﻥ ﻭﺗﺼ ‪‬ﻓﺎﺗﻪ ﻧﺎﲡﺔ ﻋﻦ ﺗﻔﺎﻋﻞ ﺍﻟﻐﺮﻳﺰﺓ ﺍﻟﻔﻄﺮ‪‬ﺔ ﺍﳌﻮﺩﻋﺔ ﻓﻴﻪ ﻣﻊ ﻣﺎ ﺗﺄﰐ ﺑـﻪ‬
      ‫ﻴ‬                                                        ‫ﺩ‬
‫ﺍﳊﻮﺍﺱ ﻣﻦ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﺧﺎﺭﺝ ﺍﳉﺴﺪ .. ﻭﻻ ﳝﻜﻦ ﳍﺬﻩ ﺍﻟﻐﺮﻳﺰﺓ ﻭﻟﻠـﺬﺍﺕ ﺍﳊﻴﻮﺍﻧ‪‬ـﺔ ﺃﻥ‬
               ‫ﻠ‬                     ‫ﻴ‬           ‫ﻴ‬      ‫ﻴ‬
‫ﺗﺴﺘﻨﺘﺞ ﻣﻦ ﺍﳌﺪﺭﻛﺎﺕ ﺍﳊﺴ‪‬ﺔ ﺍﳉﺰﺋ‪‬ﺔ ﺃﻓﻜﺎﺭﺍﹰ ﻛﻠ‪‬ﺔ ، ﻭﺍﺳـﺘﻨﺘﺎﺟﺎﺕ‪ ‬ﺗﺘﻌﹼـﻖ ﺑﺎﻷﺳـﺒﺎﺏ‬
                                       ‫ﻭﺍﳌﺴﺒﺒﺎﺕ ﺍﻟﱵ ﺗﻘﻒ ﻭﺭﺍﺀ ﻣﺎ ﺃﺗﺖ ﺑﻪ ﺍﳊﻮﺍﺱ ..‬
    ‫ﺴ‬                                               ‫ﻧ‬
‫ﺃ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃ‪‬ﻪ ﳝﻠﻚ ﺑﺪﺍﺧﻠﻪ ﻏﺮﻳﺰﺓﹰ ﻭﻓﻄﺮﺓﹰ ﺗﺘﻔﺎﻋﻼﻥ ﻣﻊ ﺍﻟﻌﺎﱂ ﺍﳊ ‪‬ـﻲ‬‫ﻣ‬
            ‫ﺒ‬                     ‫ﺗ‬       ‫ﻠ‬                    ‫ﻧ‬
‫ﺍﳋﺎﺭﺟﻲ ، ﻓﺈ‪‬ﻪ ﳝﻠﻚ ﻓﻮﻕ ﻫﺬﺍ ﻛﹼﻪ ﻋﻘﻼﹰ ﻳﺮ‪‬ﺐ ﻭﻳﺪﺭﻙ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﺴ‪‬ﺒﺎﺕ ﻟﻠﻤﺪﺭﻛﺎﺕ‬
                             ‫ﻴ‬             ‫ﻴ‬                           ‫ﻴ‬
                         ‫ﺍﳊﺴ‪‬ﺔ ، ﻭﻳﺴﺘﻨﺘﺞ ﻣﻨﻬﺎ ﺃﻓﻜﺎﺭﺍﹰ ﻛﻠ‪‬ﺔ ﻭﻣﺪﺭﻛﺎﺕ ﻋﻘﻠ‪‬ﺔ ..‬



                                                           ‫‪‬‬
                  ‫‪  ‬‬
                                                                                          ‫‪‬‬
                                                                                          ‫‪‬‬
                  ‫‪ ‬‬


                            ‫ﺲ‬                       ‫ﻴ‬
‫ﺇ ﹼ ﻣﺼﺎﺩﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺍﳊ ‪ ‬ﻭﺍﻟﻌﻘﻞ ، ﻓﺎﻷﺣﺎﺳـﻴﺲ ﺗﻨﻘـﻞ‬ ‫ﻥ‬
                                                                           ‫ﺩ‬
‫ﺍﳌﻮﺍ ‪ ‬ﺍﻷﻭﱃ ﻟﻠﻤﻌﺮﻓﺔ ﻣﻦ ﺍﳋﺎﺭﺝ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ، ﻭﻳﻘﻮﻡ ﺍﻟﻌﻘـﻞ ﺑﺘﺮﺗﻴﺒـﻬﺎ ، ﻭﺇﺩﺭﺍﻙ‬
‫ﺍﻻ‪‬ﻔﺎﻗﺎﺕ ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻨﻬﺎ ، ﻭﺇﺩﺭﺍﻙ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﻫﺬﻩ ﺍﶈﺴﻮﺳﺎﺕ ﻭﻋﻼﻗﺎ‪‬ﺎ‬      ‫ﺗ‬
 ‫ﻠ‬        ‫ﻴ‬                  ‫ﻮ‬                                   ‫ﻮ‬
‫ﺑﺒﻌﺾ ، ﻭﻳﺘﺼ ‪‬ﺭ ﺍﻟﻌﻘﻞ ﺗﺮﺗﻴﺒﻬﺎ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ، ﻟﻴﻜ ‪‬ﻥ ﻣﻨﻬﺎ ﺇﺩﺭﺍﻛﺎﺕ ﻋﻘﻠ‪‬ﺔ ﻣﺴـﺘﻘﹼﺔ‬
‫٤٠١‬           ‫‪‬‬                  ‫‪‬‬
           ‫‪    ‬‬   ‫‪‬‬
‫ﻋﻦ ﺻﻮﺭ ﺍﻷﺷﻴﺎﺀ ﺍﶈﺴﻮﺳﺔ .. ﻭﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﻟﻮﻻ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻌﻘﻞ ﺑﺎﻟﻨﻔﺲ ﺍﻟﱵ ﺗﻨﺘﻤـﻲ ﺇﱃ‬
                                                                  ‫ﺩ‬
                                            ‫ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                                                               ‫ﻴ‬
                                                    ‫ﻓﺎﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﲢﺘﺎﺝ ﺇﱃ :‬
‫١ – ﺃﺣﺎﺳﻴﺲ ﻣﻦ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ، ﻭﻫﺬﻩ ﻣﻬ ‪‬ﺔ ﺍﳊﻮﺍﺱ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳉﺎﻧﺐ ﺍﳉﺴﺪﻱ ﺍﳌﺎ ‪‬ﻱ‬
 ‫ﺩ‬                                 ‫ﻤ‬            ‫ﺩ‬
      ‫ﻧ ﻞ‬                 ‫ﺮ‬
‫ﻟﻺﻧﺴﺎﻥ ، ﻭﻫﻮ ﺍﻟﺰﻭﺝ ﺍﻵﺧﺮ ﻟﻠﻨﻔﺲ ، ﻭﻻ ﻋﻼﻗﺔ ﻟﻠﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ﺑﺬﻟﻚ ، ﺇ‪‬ﻤﺎ ﺗﻄ ﹼ ﺍﻟﻨﻔﺲ‬
                                            ‫ﻳ‬       ‫ﻴ‬      ‫ﺩ‬
               ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎ ‪‬ﻱ ﻋﱪ ﺁﻟ‪‬ﺎﺕ ﺟﺴﺪ‪‬ﺔ ) ﻋﲔ ، ﺃﺫﻥ ، ﺃﻧﻒ ..... ( ..‬
‫٢ – ﻋﻘﻞ ﻳﺮ‪‬ﺐ ﻭﻳﺪ‪‬ﺮ ﻭﻳﺪﺭﻙ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﺴ‪‬ﺒﺎﺕ ﺑﲔ ﻫﺬﻩ ﺍﻷﺣﺎﺳﻴﺲ ، ﻟﻴﺴـﺘﻨﺘﺞ‬
                             ‫ﺒ‬                   ‫ﺑ‬     ‫ﺗ‬
                  ‫ﻴ‬                                               ‫ﻴ‬
‫ﻣﻨﻬﺎ ﺃﺣﻜﺎﻣﺎﹰ ﻛﻠ‪‬ﺔ ، ﻭﻫﺬﺍ ﺍﻟﻌﻘﻞ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻨﻔﺲ ، ﻭﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻳﺘﻤ‪‬ﺰ ﺍﻹﻧﺴـﺎﻥ ﻋـﻦ‬
                                                                       ‫ﺍﳊﻴﻮﺍﻥ ..‬
      ‫ﻴ ﻻ‬                                              ‫ﺴ‬
‫ﻭﻣﺎ ﺗﻔﺎﻋﻞ ﺍﻹﺩﺭﺍﻙ ﺍﳊ ‪‬ﻲ ﻣﻊ ﺍﻟﻌﻘﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﺇ ﹼ ﻧﺘﻴﺠﺔ‬
      ‫ﺻ‬        ‫ﻴ‬           ‫ﺲ‬       ‫ﻥ ﻞ‬          ‫ﺮ‬              ‫ﺩ‬
‫ﻟﺘﻔﺎﻋﻞ ﺍﳉﺴﺪ ﺍﳌﺎ ‪‬ﻱ ﻣﻊ ﺍﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ .. ﺇ ﱠ ﻟﻜ ﱟ ﻣﻦ ﺍﳊ ‪ ‬ﻭﺍﻟﻌﻘﻞ ﻣﺎﻫ‪‬ﺘﻪ ﺍﳋﺎ ‪‬ﺔ ﺑﻪ ،‬
                            ‫ﻴ‬                                              ‫ﻨ‬
                        ‫ﻭﻟﻜ‪‬ﻬﻤﺎ ﻳﻌﻤﻼﻥ ﺑﺘﻮﺍﻓﻖ ﺗﺎﻡ ﰲ ﺇﻃﺎﺭ ﻣﻌﺮﻓﺔ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ..‬
‫ﻭﻫﻜﺬﺍ ﻓﺈ ﱠ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﻟﻠﻤﻌﺮﻓﺔ ﻳﻜﻮﻥ ﺑﺘﻔﺎﻋﻞ ﻋﻨﺼﺮﻳﻦ ﻣﺴﺘﻘﹼﲔ ﲤﺎﻣﺎﹰ .. ﺍﳊـﻮﺍﺱ‬
                 ‫ﻠ‬                                            ‫ﻥ‬
‫ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳉﺎﻧﺐ ﺍﳉﺴﺪﻱ ﺍﳌﺎ ‪‬ﻱ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺟﻬـﺔ ، ﻭﺍﻟﻌﻘـﻞ‬
                                              ‫ﺩ‬
        ‫ﺃ‬                                     ‫ﻴ‬             ‫ﺮ‬
‫ﺍﳌﺮﺗﺒﻂ ﺑﺎﳉﺎﻧﺐ ﺍ‪ ‬ﺩ ﻟﻠﻨﻔﺲ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ، ﻭﻏﲑ ﺍﶈﻜﻮﻡ ﳍﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻣﻦ ﺟﻬﺔ‪ ‬ﹸﺧـﺮﻯ ،‬
                                       ‫ﻴ‬                      ‫ﻳ‬
                           ‫ﺫﻟﻚ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ‪‬ﺪﺭﻙ ﰲ ﺍﻹﺩﺭﺍﻛﺎﺕ ﺍﳊﺴ‪‬ﺔ ﻣﻌﻘﻮﻻ‪‬ﺎ ..‬
‫ﺹ‬                ‫ﻞ‬                                    ‫ﻴ‬
‫ﻓﺈﺩﺭﺍﻙ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﻟﻠﻤﻌﺮﻓﺔ ﻳﻜﻮﻥ ﺑﺎﺟﺘﻤﺎﻉ ﻋﻨﺼﺮﻳﻦ ، ﻟﻜ ﱟ ﻣﻨﻬﻤﺎ ﻋﺎﳌﻪ ﺍﳋﺎ ‪‬‬
          ‫ﺩ‬                                      ‫ﺩ‬
‫ﺑﻪ ، ﻋﻨﺼﺮ ﻣﻦ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻋﻨﺼﺮ ﻣﻦ ﻋﺎﱂ ﺍﳌـﺎ ‪‬ﺓ ﻭﺍﳌﻜـﺎﻥ‬
                                 ‫ﻴ‬                              ‫ﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﺇ ﱠ ﺇﳘﺎﻝ ﺃﺣﺪ ﻋﻨﺼﺮﻱ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ) ﺍﻟﻌﻘﻞ ، ﺍﳊﻮﺍﺱ ( ﺃﺛﻨﺎﺀ ﺍﻟﺒﺤـﺚ‬
‫ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ، ﻳﻮﺍﺯﻱ ﺇﳘﺎﻝ ﺃﺣﺪ ﺯﻭﺟﻲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ) ﺍﻟﻨﻔﺲ ، ﺍﳉﺴﺪ ( ﺃﺛﻨـﺎﺀ‬
                                                 ‫ﺍﻟﺒﺤﺚ ﰲ ﺣﻘﻴﻘﺔ ﺍﻹﻧﺴﺎﻥ ..‬
‫٥٠١‬              ‫‪‬‬               ‫‪‬‬
             ‫‪    ‬‬   ‫‪‬‬
                                   ‫ﻴ‬               ‫ﺩ‬                ‫ﻥ ﺲ‬
‫ﺇ ﱠ ﺍﳊ ‪ ‬ﺍﳌﺮﺗﺒﻂ ﺑﺎﳉﺎﻧﺐ ﺍﳌﺎ ‪‬ﻱ ﺍﻟﺬﻱ ﻫﻮ ﺁﻟ‪‬ﺔ ﺇﻃﻼﻟﺔ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ، ﻳﺪﺭﻙ‬
        ‫ﻣ‬                                 ‫ﻳ‬                       ‫ﺩ‬
‫ﺍﻟﺼﻮﺭﺓ ﰲ ﺍﳌﺎ ‪‬ﺓ ، ﻭﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺎﺩ‪‬ﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﺗﻘﻊ ﲢﺖ ﺳﻴﻄﺮﺗﻪ .. ﺃ ‪‬ﺎ ﺍﻟﻌﻘـﻞ‬
                                                               ‫ﺮ‬
‫ﺍﳌﺮﺗﺒﻂ ﺑﺎﳉﺎﻧﺐ ﺍ‪ ‬ﺩ ﻟﻠﻨﻔﺲ ، ﻓﻴﺪﺭﻙ ﺍﳌﻌﲎ ﻭﺍﳊﻘﻴﻘﺔ ) ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ( ﺍﻟﱵ ﺗﻨﺒﺾ‬
                                                                  ‫ﺩ‬
                                                ‫ﰲ ﺻﻮﺭﺓ ﺍﳌﺎ ‪‬ﺓ ﺍﻟﱵ ﻧﻘﻠﻬﺎ ﺍﳊﺲ ..‬
                                                              ‫.. ﻭﻫﻜﺬﺍ ..‬
‫١ – ﺗﻨﻘﻞ ﺍﳊﻮﺍﺱ ﻣﻦ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﺍﶈﻴﻂ ﺑﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮ‪‬ﺔ ﺻﻮﺭﺍﹰ ﻣﻔ ﱠﻜﺔ ﻣﺘﺘﺎﺑﻌﺔ ، ﻭﻣﻦ‬
                ‫ﻜ‬           ‫ﻳ‬                   ‫ﺩ‬
         ‫ﻮ‬                               ‫ﻴ‬                                ‫ﰒ‬
‫ﱠ ﻳﻘﻮﻡ ﺍﻟﻌﻘﻞ ﺑﺘﺜﺒﻴﺖ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﳊﺴ‪‬ﺔ ﻭﲡﻤﻴﻌﻬﺎ ﻭﺭﻛﺰﻫﺎ ﰲ ﺧﺰﺍﻧﺘﻪ ﺍﳌﺼـ ‪‬ﺭﺓ ، ﺍﻟـﱵ‬
                                  ‫ﲢﻮﻱ ﻣﺎ ﻳﺪﺭﻛﻪ ﻭﳚﻤﻌﻪ ﺍﳊﺲ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ..‬
‫٢ – ﻳﻘﻮﻡ ﺍﻟﻌﻘﻞ ﺑﻌﺪ ﺫﻟﻚ ﲟﺮﺣﻠﺔ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺍﳊﺴ‪‬ﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﺇﻟﻴـﻪ ،‬
                  ‫ﻴ‬
  ‫ﻳ ﺲ‬                             ‫ﻧ ﻳ‬
‫ﻭﻣﻌﺮﻓﺔ ﻋﻼﻗﺎ‪‬ﺎ ﻭﻋﻠﻠﻬﺎ ﻭﺃﺳﺒﺎ‪‬ﺎ ، ﺃﻱ ﺃ‪‬ﻪ ‪‬ﺪﺭﻙ ﻣﻦ ﻫﺬﻩ ﺍﶈﺴﻮﺳﺎﺕ ﻣـﺎ ﻻ ‪‬ﺤـ ‪، ‬‬
                                                ‫ﻴ‬                  ‫ﻮ‬
                      ‫ﻟﻴﻜ ‪‬ﻥ ﻣﻨﻬﺎ ﻣﺪﺭﻛﺎﺕ ﻋﻘﻠ‪‬ﺔ ﻳﻀﻌﻬﺎ ﰲ ﺧﺰﺍﻧﺘﻪ ﺍﳊﺎﻓﻈﺔ ..‬
‫٣ – ﺑﻌﺪ ﺫﻟﻚ ﻳﺒﺪﺃ ﺍﻟﻌﻘﻞ ﲟﺮﺣﻠﺔ ﺍﻟﺘﺄ ‪‬ﻞ ﺍﻟﻨﻈﺮﻱ ﰲ ﻣﺎ ﲢﻮﻳـﻪ ﺧﺰﺍﻧﺘﻴـﻪ ﺍﳌﺼـ ‪‬ﺭﺓ‬
  ‫ﻮ‬                                  ‫ﻣ‬
                         ‫ﻴ‬
‫ﻭﺍﳊﺎﻓﻈﺔ ، ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﺳﺘﻨﺘﺎﺟﺎﺕ ﻭﺃﺣﻜﺎﻡ ﺇﻧﺸﺎﺋ‪‬ﺔ ﻣﻦ ﺫﺍﺗﻪ ، ﻻ ﻳﻌﺘﻤﺪ ﻓﻴﻬـﺎ‬
                                                     ‫ﻋﻠﻰ ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺘﺠﺮﺑﺔ ..‬
                                                                    ‫ﻥ‬
‫ﻭﲟﺎ ﺃ ﱠ ﲨﻴﻊ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺨﻠﻮﻗﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﺍﻟﱵ ﳝﻜﻦ ﻟﻠﻨﻔﺲ ﺇﺩﺭﺍﻛﻬـﺎ ، ﻫـﻲ‬
                                               ‫ﺩ‬          ‫ﻠ‬          ‫ﻳ‬
‫ﻇﻮﺍﻫﺮ ﻣﺎﺩ‪‬ﺔ ، ﻭﳍﺎ ﻣﺘﻌﹼﻘﺎ‪‬ﺎ ﻣﻦ ﺍﳌﺎ ‪‬ﺓ ، ﻭﻫﻲ ﳏﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺗﺪﺧﻞ‬
                         ‫ﻴ‬     ‫ﺩ‬
‫ﺍﻟﻨﻔﺲ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺱ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳉﺎﻧﺐ ﺍﳉﺴﺪﻱ ﺍﳌﺎ ‪‬ﻱ ﻛﺂﻟ‪‬ـﺔ ﻹﻃﻼﻟـﺔ ﺍﻟـﻨﻔﺲ ،‬
             ‫ﻞ‬          ‫ﺩ ﻴ ﻳ‬              ‫ﻥ‬
‫ﻭﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﲟﺎ ﺃ ﹼ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻣﺘﻐ‪‬ﺮ ، ﻭ‪‬ﻮﺟﺪ ﻟﻜ ﱢ ﺷﻲﺀٍ ﻧﻘـﻴﺾ‬
          ‫ﺩ‬            ‫ﻠ‬          ‫ﻱ‬                ‫ﻮ‬
 ‫... ﻟﺬﻟﻚ ﳝﻜﻦ ﻟﻠﻨﻔﺲ ﺃﻥ ﺗﺘﺼ ‪‬ﺭ ﺧﻄﺄ ﺃﻭ ﻧﻘﻴﺾ ﺃ ‪ ‬ﻣﺴﺄﻟﺔ ﻣﺘﻌﹼﻘﺔ ﺑﻌﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳊﺲ ..‬
                ‫ﺩ‬                      ‫ﻮ ﻥ‬           ‫ﻴ‬
‫ﻓﻤﺜﻼﹰ ﳝﻜﻦ ﻟﻠﻨﻔﺲ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﺃﻥ ﺗﺘﺼ ‪‬ﺭ ﺃ ﹼ ﺍﺭﺗﻔﺎﻉ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳﺆ ‪‬ﻱ ﺇﱃ ﺍﻧﻜﻤـﺎﺵ‬
 ‫ﺪ‬        ‫ﺩ‬                        ‫ﻥ‬         ‫ﻮ‬
‫ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ، ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺼ ‪‬ﺭﺕ ﻓﻴﻪ ﺃ ﹼ ﺍﺭﺗﻔﺎﻉ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳـﺆ ‪‬ﻱ ﺇﱃ ﲤـ ‪‬ﺩ‬
‫٦٠١‬             ‫‪‬‬                   ‫‪‬‬
             ‫‪    ‬‬  ‫‪‬‬
                    ‫ﺪ‬        ‫ﻲ ﻥ‬                        ‫ﺮ‬
‫ﺃﻗﻄﺎﺭ ﻫﺬﺍ ﺍﳉﺴﻢ ، ﺩﻭﻥ ﺍﻟﺘﻌ ‪‬ﺽ ﺇﱃ ﺍﺭﺗﺒﺎﻙ‪ ‬ﻋﻘﻠ ‪ ، ‬ﻷ ﱠ ﻫﺬﻩ ﺍﳌﻘ ‪‬ﻣﺎﺕ ﻭﻧﺘﺎﺋﺠﻬﺎ ﺗﻨﺘﻤﻲ‬
                                                                     ‫ﺩ‬
                         ‫ﺇﱃ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻗﻀﺔ ..‬
                                ‫ﻳ‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﻳﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮ‪‬ﺔ ، ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﱵ ﳝﻜـﻦ‬
     ‫ﻮ‬                                                              ‫ﻞ‬
‫ﻟﻠﻨﻔﺲ ﺃﻥ ﺗﻀ ﹼ ﻓﻴﻬﺎ ، ﻭﰲ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ﻳﻘﻊ ﺍﳉﻬﻞ ﻭﻣﺎ ﻳﻨﺘﺞ ﻋﻨﻪ ﻣﻦ ﻣﻌﺼﻴﺔ‪ ‬ﻭﺗﺼ ‪‬ﺭﺍﺕ‪‬‬
 ‫ﺩ‬                                   ‫ﻳ‬          ‫ﻥ‬
‫ﺧﺎﻃﺌﺔ ﲢﻜﻢ ﺍﻟﺒﺸﺮ ، ﻭﺳﺒﺐ ﺫﻟﻚ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮ‪‬ﺔ ﺭﻫﻴﻨﺔ – ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ – ﻟﻠﻤﺎ ‪‬ﺓ‬
                ‫ﻴ‬              ‫ﻛ‬         ‫ﺮ‬               ‫ﺩ‬          ‫ﻥ‬           ‫ﻴ‬
 ‫ﻭﺗﻐ‪‬ﺮﺍ‪‬ﺎ .. ﻭﺇ ﱠ ﻏﻄﺎﺀ ﺍﳌﺎ ‪‬ﺓ ﳛﺠﺐ ﺍﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ﻋﻦ ﺗﺬ ﹼﺮ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺮﻭﺣ‪‬ﺔ ﺍﻟﺜﺎﺑﺘﺔ ، ﺍﻟﱵ‬
‫ﻫﻲ ﻓﻮﻕ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﻗﻮﺍﻧﻴﻨﻪ .. ﻟﺬﻟﻚ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ﻻ ﻳﺮﺗﺒﻚ ﺍﻟﻌﻘﻞ ﻋﻨﺪ ﺗﺼـ ‪‬ﺭ ﺃ ‪‬‬
‫ﻮ ﻱ‬                                                               ‫ﺩ‬
                                   ‫ﻳ‬
‫ﻗﻀ‪‬ﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺧﺎﻃﺌﺔ .. ﻭﲨﻴﻊ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻹﳊﺎﺩ‪‬ﺔ ﻭﻣﺎ ﻳﺪﻭﺭ ﰲ ﻓﻠﻜﻬﺎ ، ﻻ ﲣـﺮﺝ‬         ‫ﻴ‬
                                                                               ‫ﺪ‬
                                       ‫ﻣﻘ ‪‬ﻣﺎ‪‬ﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ ﻭﺗﻮﻟﻴﻔﺎ‪‬ﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ..‬
                                                                     ‫ﻳ‬
                ‫ﻭﰲ ﺍﻵﺧﺮﺓ ‪‬ﺮﻓﹶﻊ ﻫﺬﺍ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﺍﻟﻨﻔﺲ ، ﻓﺘﺮﻯ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﺣﻘﺎﺋﻘﻬﺎ ..‬
‫) 9©)‪] ( Ó‰ƒÏ‰tn tPöqu‹ø9$# x8ã•|Át7sù x8uä!$sÜÏî y7Ytã $uZøÿt±s3sù #x‹»yd ô`ÏiB 7's#øÿxî ’Îû |MYä. ô‰s‬‬
                                                                                               ‫ﻕ : ٢٢ [‬
                            ‫ﺮ‬                           ‫ﻳ‬       ‫ﻴ‬              ‫ﻣ‬
‫ﺃ ‪‬ﺎ ﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﻘﻠ‪‬ﺔ ﺍﻟﻨﻈﺮ‪‬ﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﻔﻜﺮ ﺍﻟﻨﻈﺮﻱ ﺍ‪ ‬ﺩ ، ﻭﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﻟﻌﻘﻞ ﺍﳌﺮﺗﺒﻂ‬
            ‫ﻳ‬                              ‫ﺩ‬                            ‫ﺮ‬
‫ﺑﺎﳉﺎﻧﺐ ﺍ‪ ‬ﺩ ) ﻏﲑ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮ‪‬ﺔ ، ﻓﻼ ﳝﻜﻦ‬
         ‫ﺖ‬                                                      ‫ﻥ‬
‫ﺗﺼ ‪‬ﺭ ﻧﻘﻴﻀﻬﺎ ، ﻷ ﱠ ﻋﺎﱂ ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻷﻓﻜﺎﺭ ﺛﺎﺑ ‪ ‬ﻻ ﳛﻜﻤﻪ‬  ‫ﻮ‬
                                  ‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ..‬
  ‫ﺮ‬                  ‫ﻮ ﻥ‬                                ‫ﻱ‬
‫ﻓﻤﺜﻼﹰ ﻻ ﳝﻜﻨﻨﺎ ﻭﻻ ﺑﺄ ‪ ‬ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ، ﺃﻥ ﻧﺘﺼ ‪‬ﺭ‪ ‬ﺃ ﹼ ﺍﻟﻮﺍﺣﺪ ) ﻛﻘﻴﻤﺔ ﳎ ‪‬ﺩﺓ‬
    ‫ﻳ‬                        ‫ﻮ‬          ‫ﻥ‬                        ‫ﻱ ﻠ ﺩ‬
‫ﻋﻦ ﺃ ‪ ‬ﺗﻌﹼﻖﹴ ﻣﺎ ‪‬ﻱ ( ﺃﻛﱪ ﻣﻦ ﺍﻻﺛﻨﲔ .. ﺇ ﹼ ﳏﺎﻭﻟﺔ ﺗﺼ ‪‬ﺭ ﺫﻟﻚ ﺗﻀﻊ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮ‪‬ﺔ ﰲ‬
      ‫ﺩ‬                       ‫ﻥ‬                 ‫ﻮ‬
‫ﺍﺭﺗﺒﺎﻙ ﻋﻘﻠﻲ ، ﳜﺘﻠﻒ ﻋﻨﻪ ﺣﲔ ﺗﺼ ‪‬ﺭﺕ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺃ ﹼ ﺍﺭﺗﻔﺎﻉ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻳﺆ ‪‬ﻱ ﺇﱃ‬
                                                                   ‫ﺪ‬
                                                  ‫ﺍﻧﻜﻤﺎﺵ ) ﻭﲤ ‪‬ﺩ ( ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ..‬
                ‫ﺮ‬                           ‫ﻴ‬              ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﹼ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺗﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ﻣﻊ ﺍﳉﺴﺪ ﰲ ﻋﺎﱂ‬
                                                     ‫ﺍﻟﺪﻧﻴﺎ ، ﳍﺎ ﺛﻼﺛﺔ ﺃﻋﻤﺎﻕ :‬
‫٧٠١‬           ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬     ‫‪‬‬
                                                      ‫ﺲ ﺩ‬
‫١ – ﺍﳊ ‪ ‬ﺍﳌﺎ ‪‬ﻱ : ﻭﻳﺘﻌﹼﻖ ﺑﺎﳊﻮﺍﺱ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳉﺎﻧﺐ ﺍﳉﺴﺪﻱ ﺍﳌﺎ ‪‬ﻱ ، ﻭﰲ ﻫﺬﺍ‬
          ‫ﺩ‬                                  ‫ﻠ‬
                                                    ‫ﺍﻟﻌﻤﻖ ﻳﺸﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ ..‬
‫٢ – ﻣﻌﺮﻓﺔ ﺍﻟﻨﻔﺲ : ﻭﻫﻲ ﻧﺎﲡﺔ ﻋﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻔﻜﺮ ﺍﻟﻨﻈﺮﻱ ﺍ‪ ‬ﺩ ﻟﻠﻌﻘﻞ ﻣﻊ‬
          ‫ﺮ‬
                                                       ‫ﻴ‬     ‫ﻴ‬
‫ﺍﳌﺪﺭﻛﺎﺕ ﺍﳊﺴ‪‬ﺔ ﺍﳉﺰﺋ‪‬ﺔ ، ﻭﻋﻦ ﺗﻔﺎﻋﻠﻬﻤﺎ ﻣﻊ ﺑﻌﻀﻬﻤﺎ ﺑﻌﻀﺎﹰ .. ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻖ ﻳﺸﺘﺮﻙ‬
                                           ‫ﻴ‬
                    ‫ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﻣﺆﻣﻨﲔ ﻭﻛﺎﻓﺮﻳﻦ ، ﻭﻳﺘﻤ‪‬ﺰﻭﻥ ﻋﻦ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ..‬
‫٣ – ﺍﻟﻌﻤﻖ ﺍﻟﺮﻭﺣﻲ : ﻭﻫﻮ ﺍﻹﺩﺭﺍﻙ ﺍﻹﳝﺎﱐ ﻟﻠﺤﻘﻴﻘﺔ ﺍﻹﳍ‪‬ﺔ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺍﳌﻌﺮﻓﺔ ..‬
                        ‫ﻴ‬
                                        ‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻖ ﳝﺘﺎﺯ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ..‬
١٠٨                                
                                                      

                                                                                   
          
                                                               
     
                                                                                           
                                   
                                                                                                                            
              
      
                                                                                                                            
                                                                          
       
                                                                                                                            
       
                                                                                                                            
                                                      
                                                                                                     
     
                                                                                                               
                                                                                                                          
         
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        ‫ﻴ‬                                                            ‫ﻥ‬
‫ﺔ ، ﻟﺬﻟﻚ‬‫.. ﺇ ﱠ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺼﺎﻓﻴﺔ ﻭﺍﻟﻀﻤﺎﺋﺮ ﺍﻟﻨﻘ‬
                                                                        ‫ﻧ‬
‫ﺘﻤﻊ ﺍﻟﻮﺛﲏ ﺍﻟﺬﻱ ﻛﺎﻥ‬‫ﻪ ﺣﺎﻓﻆ ﻋﻠﻰ ﺻﻔﺎﺀ ﻋﻘﻴﺪﺗﻪ ﻭﻧﻘﺎﺀ ﺭﻭﺣﻪ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺗﺄﺛﲑ ﺍ‬‫ﻧﺮﻯ ﺃ‬
 ‫ﻧ‬             ‫ﻴ‬                         ‫ﺮ‬
‫ﻪ‬‫ﺔ ﺍﻟﺜﻼﺛﺔ ، ﻷ‬‫ﺕ ﻋﱪ ﺃﻋﻤﺎﻕ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧ‬ ‫ﳛﻴﻂ ﺑﻪ .. ﻓﺮﺣﻠﺘﻪ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻣ‬
                                   .. ( ‫ﺍﻣﺘﺎﺯ ﻋﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﻴﻠﻪ ﺑﺎﻣﺘﻼﻛﻪ ﺍﻟﻌﻤﻖ ﺍﻟﺜﺎﻟﺚ ) ﺍﻟﺮﻭﺡ‬
 ‫٩٠١‬                 ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                           ‫‪‬‬
‫) ‪ÇÐÎÈ tûüÏYÏ%qßJø9$# z`ÏB tbqä3u‹Ï9ur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# |Nqä3n=tB zOŠÏdºt•ö/Î) ü“Ì•çR š•Ï9ºx‹x.ur‬‬

‫‪ÇÐÏÈ šúüÎ=ÏùFy$# •=Ïmé& Iw tA$s% Ÿ@sùr& !$£Jn=sù ( ’În1u‘ #x‹»yd tA$s% ( $Y6x.öqx. #uäu‘ ã@ø‹©9$# Ïmø‹n=tã £`y_ $£Jn=sù‬‬

‫‪z`ÏB žúsðqà2V{ ’În1u‘ ’ÎTωöku‰ öN©9 ûÈõs9 tA$s% Ÿ@sùr& !$£Jn=sù ( ’În1u‘ #x‹»yd tA$s% $ZîΗ$t/ t•yJs)ø9$# #uäu‘ $£Jn=sù‬‬

‫#$9‪ôMn=sùr& !$£Jn=sù ( çŽt9ò2r& !#x‹»yd ’În1u‘ #x‹»yd tA$s% ZpxîΗ$t/ }§ôJ¤±9$# #uäu‘ $£Jn=sù ÇÐÐÈ tû,Îk!!$žÒ9$# ÏQöqs)ø‬‬

‫%‪ÅVºuq»yJ¡¡9$# t•sÜsù “Ï%©#Ï9 }‘Îgô_ur àMôg§_ur ’ÎoTÎ) ÇÐÑÈ tbqä.ÎŽô³è@ $£JÏiB Öäü“Ì•t/ ’ÎoTÎ) ÉQöqs)»tƒ tA$s‬‬

                  ‫‪ ] ( šúüÏ.ÎŽô³ßJø9$# šÆÏB O$tRr& !$tBur ( $Zÿ‹ÏZym šßö‘F{$#ur‬ﺍﻷﻧﻌﺎﻡ : ٥٧ – ٩٧ [‬
                             ‫ﻴ‬                               ‫ﺳ‬
‫ﻟﻘﺪ ﻧﻘﻠﺖ ﺣﻮﺍ ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺻﻮﺭﺍﹰ ﻟﻈﻮﺍﻫﺮ ﺣﺴ‪‬ﺔ ﻳﺪﺭﻛﻬﺎ ﻫﻮ ﻭﻏﲑﻩ ، ﻭﻫﻲ ﺭﺅﻳﺘﻪ‬
  ‫ﻠ‬
‫ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ) ﺍﻟﻜﻮﻛﺐ ، ﺍﻟﻘﻤﺮ ، ﺍﻟﺸﻤﺲ ( ، ﻭﻫﺬﺍ ﻣﺘﻌﹼﻖ‬
                                      ‫ﺲ ﺩ‬           ‫ﻴ‬                ‫ﻭ‬
                                ‫ﺑﺎﻟﻌﻤﻖ ﺍﻷ ‪‬ﻝ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ) ﺍﳊ ‪ ‬ﺍﳌﺎ ‪‬ﻱ ( ..‬
 ‫ﻴ‬                                         ‫ﻴ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺍﺳﺘﻨﺘﺠﺖ ﻣﻌﺮﻓﺘﻪ ﺍﻟﻨﻔﺴ‪‬ﺔ ) ﺍﻟﻌﻤﻖ ﺍﻟﺜﺎﱐ ( ﻣﻦ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳊﺴ‪‬ﺔ‬
 ‫ﻴ‬                ‫ﻥ‬                         ‫ﻮ ﺩ‬                   ‫ﻴ‬
‫ﻣﺪﺭﻛﺎﺕ‪ ‬ﻋﻘﻠ‪‬ﺔ ، ﻣﺮﺗﺒﻄﺔ ﺑﺎﻟﺘﺼ ‪‬ﺭ ﺍﳌﺎ ‪‬ﻱ ﻟﻸﺷﻴﺎﺀ ، ﻓﺎﺳﺘﻨﺘﺠﺖ ﺃ ﹼ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳊﺴ‪‬ﺔ‬
                                     ‫ﺩ‬                                    ‫ﺑ‬
‫ﻫﻲ ﺭ‪‬ﻪ .. ﻭﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ ﺍﻟﻌﻘﻠﻲ ﺍﳌﺮﺗﺒﻂ ﺑﺎﳌﺎ ‪‬ﺓ ، ﺍﻋﺘﻨﻘﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﻴﻠﻪ ، ﻟﺬﻟﻚ ﻛﺎﻧﻮﺍ‬
                                                   ‫ﻳﻌﺒﺪﻭﻥ ﺍﻷﺻﻨﺎﻡ ، ﻭﻣﻨﻬﻢ ﺃﺑﻮﻩ ..‬
          ‫ﻳ‬     ‫ﻴ‬
‫ﻭﻟﻜ ‪ ‬ﺭﻭﺣﻪ ) ﺍﻟﻌﻤﻖ ﺍﻟﺜﺎﻟﺚ ( ﱂ ﻳﺴﺘﺴﻎ ﻫﺬﻩ ﺍﻹﺩﺭﺍﻛﺎﺕ ﺍﻟﻌﻘﻠ‪‬ﺔ ﺍﳌﺎﺩ‪‬ﺔ ، ﻓﻬﺬﺍ‬  ‫ﻦ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﺼﺎﰲ ﺍﻟﺬﻱ ﺍﻓﺘﻘﺪﻩ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺑﻨﺎﺀ ﺟﻴﻠﻪ ﻗﺎﺩﻩ ﺇﱃ ﺇﺩﺭﺍﻙ ﻣﺎ ﱂ ﻳﺪﺭﻛﻪ ﻏﲑﻩ ..‬
 ‫ﻴ‬                ‫ﻞ‬                ‫ﺩ‬
‫ﻓﻬﺬﺍ ﺍﻟﺮﻭﺡ ﻓﻮﻕ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻘﻠﻲ ﺍﳌﺮﺗﺒﻂ ﺑﺎﳌﺎ ‪‬ﺓ ، ﻟﺬﻟﻚ ﺭﻓﺾ ﻛ ﹼ ﺇﺩﺭﺍﻛﺎﺗﻪ ﺍﻟﻌﻘﻠ‪‬ﺔ‬
                 ‫ﻥ ﺑ‬                          ‫ﻴ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ، ﻭﺍﺳﺘﻨﺘﺞ ﺇﺩﺭﺍﻛﺎﹰ ﺭﻭﺣ‪‬ﺎﹰ ﺧﺎﻟﺼﺎﹰ ﺻﺎﻓﻴﺎﹰ ، ﻫﻮ ﺃ ﹼ ﺭ‪‬ﻪ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ‬
                                                       ‫ﻻ‬       ‫ﻧ‬
                                      ‫ﻭﺍﻷﺭﺽ ، ﻭﺃ‪‬ﻪ ﳚﺐ ﺃ ﹼ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎﹰ ..‬
‫%‪t•sÜsù “Ï%©#Ï9 }‘Îgô_ur àMôg§_ur ’ÎoTÎ) ÇÐÑÈ tbqä.ÎŽô³è@ $£JÏiB Öäü“Ì•t/ ’ÎoTÎ) ÉQöqs)»tƒ tA$s‬‬                 ‫)‬
                               ‫#$9¡¡‪( šúüÏ.ÎŽô³ßJø9$# šÆÏB O$tRr& !$tBur ( $Zÿ‹ÏZym šßö‘F{$#ur ÅVºuq»yJ‬‬
‫٠١١‬             ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬ ‫‪‬‬
    ‫ﻧ‬
‫ﻭﻳﺸﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻳﻀﺎﹰ ﺇﱃ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻳﻔﺘﻘﺪﻭﻥ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ، ﻷ‪‬ﻬﻢ ﻻ‬
      ‫ﺴﺮ‬                                             ‫ﻴ‬
‫ﻳﺴﺘﺨﻠﺼﻮﻥ ﻣﻦ ﻣﺪﺭﻛﺎ‪‬ﻢ ﺍﻟﻌﻘﻠ‪‬ﺔ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ، ﻭﻻ ﺗﻨﺴﺠﻢ ﻧﻔﻮﺳﻬﻢ ﻣﻊ ﺍﻟ ‪  ‬ﻭﺍﳍﺪﻑ‬
‫ﺍﻟﺬﻱ ‪‬ﺟﺪﺕ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﺟﻠﻪ .. ) ‪ ] ( Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$# àMø)n=yz $tBur‬ﺍﻟﺬﺍﺭﻳﺎﺕ‬
                                                                                         ‫ﻭ‬
‫‪tbqè=ä.ù'tƒur tbqãè-FyJtFtƒ (#rã•xÿx. tûïÏ%©!$#ur‬‬   ‫: ٦٥ [ ، ﻟﺬﻟﻚ ﻳﻌﻴﺸﻮﻥ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻷﻧﻌﺎﻡ .. )‬
                                             ‫.‪ ] ( öNçl°; “Yq÷WtB â‘$¨Y9$#ur ãN»yè÷RF{$# ã@ä.ù's? $yJx‬ﳏﻤ‪‬ﺪ : ٢١ [ ..‬
                                                                   ‫ﻥ‬
‫ﺇ ﱠ ﻫﻮﻯ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﻫﺆﻻﺀ ﻫﻮ ﺍﳍﺪﻑ ﺍﻟﺬﻱ ﻳﺴﻌﻮﻥ ﺇﻟﻴﻪ ، ﻓﻬﻢ ﻻ ﻳﺴﻤﻌﻮﻥ ﻧﺪﺍﺀ ﺍﳊﻖ‬
‫، ﻭﻻ ﻳﻌﻘﻠﻮﻥ ﺫﻟﻚ ﺑﺄﻧﻔﺴﻬﻢ ، ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻠﻬﻢ ﻳﻔﻘﺪﻭﻥ ﺍﻟﺮﻭﺡ ، ﻭﺑﺎﻟﺘﺎﱄ ﻳﺼﺒﺤﻮﻥ‬
                                   ‫ﺃ‬          ‫ﻥ‬               ‫ﻞ‬
‫ﻛﺎﻷﻧﻌﺎﻡ ، ﺑﻞ ﺃﺿ ﹼ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ، ﻷ ﹼ ﺍﻷﻧﻌﺎﻡ ﺇﻥ ﹸﺗﻴﺢ ﳍﺎ ﺍﻣﺘﻼﻙ ﺍﻟﻌﻤﻖ ﺍﻟﺜﺎﱐ ﻟﻠﻤﻌﺮﻓﺔ )‬
                                                         ‫ﺻ‬
              ‫ﻣﻌﺮﻓﺔ ﺍﻟﻨﻔﺲ ( ﻓﻠﺮﲟﺎ ﺗﺘﻮ ‪‬ﻞ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻻﻟﺘﺰﺍﻡ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ..‬
‫&‪¨br& Ü=|¡øtrB ÷Pr& ÇÍÌÈ ¸x‹Å2ur Ïmø‹n=tã ãbqä3s? |MRr'sùr& çm1uqyd ¼çmyg»s9Î) x‹sƒªB$# Ç`tB |M÷ƒuäu‘r‬‬       ‫)‬

‫&‪] ( ¸x‹Î6y™ ‘@|Êr& öNèd ö@t/ ( ÄN»yè÷RF{$%x. žwÎ) öNèd ÷bÎ) 4 šcqè=É)÷ètƒ ÷rr& šcqãèyJó¡o„ öNèduŽsYò2r‬‬
                                                                                           ‫ﺍﻟﻔﺮﻗﺎﻥ : ٣٤ – ٤٤ [‬
        ‫ﺻ‬
‫ﻭﰲ ‪‬ﺎﻳﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻧﻘﻮﻝ : ﻗﺪ ﻳﺴﺘﻐﺮﺏ ﺍﻟﻜﺜﲑﻭﻥ ﺗﻌﺮﻳﻒ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﺗﻮ ‪‬ﻠﻨﺎ ﺇﻟﻴﻪ‬
    ‫ﻘ‬                   ‫ﻴ‬                           ‫ﻴ‬      ‫ﻴ‬
‫، ﻋﱪ ﺩﺭﺍﺳﺔ ﻗﺮﺁﻧ‪‬ﺔ ﻣﻨﻬﺠ‪‬ﺔ ، ﺗﻨﻄﻠﻖ ﻣﻦ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﺗﺮﺩ ﻓﻴﻬﺎ ﻣﺸﺘ ﹼﺎﺕ‬
                              ‫ﻘ‬               ‫ﻥ‬
‫ﺍﳉﺬﺭ ) ﺭ ، ﻭ ، ﺡ ( ، ﻭﻣﻦ ﺃ ﱠ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﳌﺸﺘ ﹼﺎﺕ ﺗﺪﻭﺭ ﺩﺍﺧﻞ ﺇﻃﺎﺭﹴ ﻭﺍﺣﺪ ﻣﻦ‬
                                                       ‫ﻥ‬
‫ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ .. ﺇ ﱠ ﺳﺒﺐ ﻫﺬﺍ ﺍﻻﺳﺘﻐﺮﺍﺏ ﻫﻮ ﺟﻌﻞ ﺍﳌﻮﺭﻭﺙ ﺍﳌﻌﺮﰲ ﻭﺍﻟﺘﺎﺭﳜﻲ‬
                        ‫ﻭﺍﻟﺘﻔﺴﲑﻱ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ، ﻣﻌﻴﺎﺭﺍﹰ ﻟﺪﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..‬
           ‫ﻜ‬                             ‫ﻜ‬                    ‫ﻳ‬
 ‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮ‪‬ﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟ ﹸﺒ‪‬ﺮ ( ، ﻭﰲ ﻛﺘﺎﺏ : ﺍﳌﻌﺠﺰﺓ ﺍﻟ ﹸﱪﻯ ، ﻭﻋﱪ‬
                                      ‫ﺤ‬                              ‫ﻲ‬
 ‫ﻣﻌﻴﺎﺭﹴ ﺭﻗﻤ ‪ ‬ﻻ ﻳﻌﺮﻑ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ، ﺻ ‪‬ﺔﹶ ﺍﺳﺘﻨﺒﺎﻃﻨﺎ ﳌﻌﲎ ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
           ‫ﻞ‬          ‫ﺃ‬                 ‫ﻴ ﻭ ﺮ‬           ‫ﻳ‬              ‫ﰎ‬
‫.. ﻓﻘﺪ ﱠ ﺍﻛﺘﺸﺎﻑ ﺍﻷﲜﺪ‪‬ﺔ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﻷ ‪‬ﻝ ﻣ ‪‬ﺓ ﰲ ﺍﻟﻌﺎﱂ ، ﺣﻴﺚ ﹸﻋﻄﻲ ﻛ ﱡ ﺣﺮﻑ‪ ‬ﻗﻴﻤﺔﹰ‬
        ‫ﻳ‬
‫ﻋﺪﺩ‪‬ﺔ ﻫﻲ ﺗﺮﺗﻴﺐ ﳎﻤﻮﻉ ﻭﺭﻭﺩﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﺑﻌﺪ ﺣﺴﺎﺏ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩ‪‬ﺔ ﻟﻠﻘﺮﺁﻥ‬‫ﻳ‬
١١١                              
                   
                            ‫ﻞ‬                                       ‫ﰎ‬
‫ ﻣﻦ ﺣﺮﻭﻓﻪ .. ﺍﻟﻘﺎﻧﻮﻥ‬‫ﺍﻟﻜﺮﱘ ، ﱠ ﺍﻛﺘﺸﺎﻑ ﻗﺎﻧﻮﻧﲔ ﳛﻤﻠﻬﻤﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻛ ﱢ ﺣﺮﻑ‬
                                                          ‫ﻴ‬       ‫ﻥ‬      ‫ﻭ‬
‫ﺔ ﺍﳌﺘﻜﺎﻣﻠﺔ ﰲ ﺗﺼﻮﻳﺮ ﺩﻻﻻﺕ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ – ﻭﺇﻥ ﻛﺎﻧﺖ‬‫ﻝ ﻫﻮ ﺃ ﱠ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧ‬ ‫ﺍﻷ‬
                     ‫ﻣ‬                         ‫ﻳ‬
‫ﺔ ﻟﻠﻌﺪﺩ ) ٩١ ( ﺩﻭﻥ‬ ‫ﺔ ﳊﺮﻭﻓﻬﺎ ﻣﻦ ﺍﳌﻀﺎﻋﻔﺎﺕ ﺍﻟﺘﺎ‬‫ﻣﺘﺒﺎﻋﺪﺓ – ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩ‬
                            ‫ﻴ‬                 ‫ﻥ‬
‫ﺔ ﺍﳌﺘﻮﺍﺯﻧﺔ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ‬‫ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ .. ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ ﻫﻮ ﺃ ﹼ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧ‬
                                                           ‫ﻳ‬
                                 .. ‫ﺔ ﳊﺮﻭﻓﻬﺎ ﻣﺘﺴﺎﻭﻳﺎﹰ ﲤﺎﻣﺎﹰ‬‫ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩ‬
                                               ‫ﻮ‬                    ‫ﻥ‬
‫ﺭ ﺍﻟﺴﺆﺍﻝ ﻭﺇﺟﺎﺑﺘﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺮﻭﺡ ، ﺗﺘﻜﺎﻣﻞ ﻣﻊ‬ ‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺃ ﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺼ‬
 ‫ﻳ‬
‫ﺔ‬‫ﻢ ﺍﻟﻌﺪﺩ‬‫ﻴ‬‫ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ، ﻭﺍﻟﱵ ﺗﺘﻤﺤﻮﺭ ﲟﺠﻤﻠﻬﺎ ﺣﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻓﻤﺠﻤﻮﻉ ﺍﻟﻘ‬
.. (    uŽ|³tã spyèó¡Î@ $pköŽn=tæ )                   ‫ﻠ‬           ‫ﺺ‬           ‫ﻮ‬
                                      ‫ ﺍﻟﻘﺮﺁﱐ ﻣﺘﻌﹼﻖ ﺑﺎﻟﻮﺟﻪ ﺍﻹﻋﺠﺎﺯﻱ‬ ‫ﺭﺓ ﳍﺬﺍ ﺍﻟﻨ‬ ‫ﻟﻠﺤﺮﻭﻑ ﺍﳌﺼ‬
 ‫ﺺ ﻮ‬                 ‫ﻥ‬                 ‫ﻳ‬
‫ﺭ‬ ‫ ﺗﺼ‬ ‫ﺔ ﺍﳋﺎﻣﺴﺔ – ﻋﻠﻰ ﺃ ﱠ ﺣﺮﻭﻑ ﻫﺬﺍ ﺍﻟﻨ‬‫ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮ‬
                                         .. ‫ﻣﺴﺄﻟﺔ ﻛﺎﻣﻠﺔ ، ﻫﻲ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺮﺁﱐ‬
WxŠÎ=s% žwÎ) ÉOù=Ïèø9$# z`ÏiB OçF•Ï?ré& !$tBur ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur   )
ÇÑÏÈ ¸x‹Å2ur $uZøŠn=tã ¾ÏmÎ/ y7s9 ߉ÅgrB Ÿw §NèO y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$$Î/ ¨ûtùydõ‹uZs9 $oYø¤Ï© ûÈõs9ur ÇÑÎÈ

ߧRM}$# ÏMyèyJtGô_$# ÈûÈõ©9 @è% ÇÑÐÈ #ZŽ•Î7Ÿ2 y7ø‹n=tã šc%x. ¼ã&s#ôÒsù ¨bÎ) 4 š•Îi/¢‘ `ÏiB ZpyJômu‘ žwÎ)

<Ù÷èt7Ï9 öNåkÝÕ÷èt/ šc%x. öqs9ur ¾Ï&Î#÷WÏJÎ/ tbqè?ù'tƒ Ÿw Èb#uäö•à)ø9$# #x‹»yd È@÷VÏJÎ/ (#qè?ù'tƒ br& #’n?tã •`Éfø9$#ur

žwÎ) Ĩ$¨Z9$# çŽsYø.r& #’n1r'sù 9@sWtB Èe@ä. `ÏB Èb#uäö•à)ø9$# #x‹»yd ’Îû Ĩ$¨Z=Ï9 $oYøù§Ž|À ô‰s)s9ur ÇÑÑÈ #ZŽ•Îgsß

tbqä3s? ÷rr& ÇÒÉÈ %·æqç7.^tƒ ÇÚö‘F{$# z`ÏB $uZs9 t•àføÿs? 4Ó®Lym y7s9 šÆÏB÷sœR `s9 (#qä9$s%ur ÇÑÒÈ #Y‘qàÿà2

$yJx. uä!$yJ¡¡9$# xÝÉ)ó¡è@ ÷rr& ÇÒÊÈ #·Ž•Éføÿs? $ygn=»n=Åz t•»yg÷RF{$# t•ÉdfxÿçGsù 5=uZÏãur 9@ŠÏƒ¯U `ÏiB ×p¨Yy_ š•s9

>$ã•÷zã— `ÏiB ×MøŠt/ y7s9 tbqä3tƒ ÷rr& ÇÒËÈ ¸x‹Î6s% Ïpx6Í´¯»n=yJø9$#ur «!$$Î/ u’ÎAù's? ÷rr& $¸ÿ|¡Ï. $uZøŠn=tã |MôJtãy—
 ‫٢١١‬                   ‫‪‬‬                ‫‪‬‬
                    ‫‪    ‬‬                               ‫‪‬‬
‫&‪’În1u‘ tb$ysö7ß™ ö@è% 3 ¼çnätt•ø)¯R $Y7»tFÏ. $uZøŠn=tã tAÍi”t\è? 4Ó®Lym y7ÍhŠÏ%ã•Ï9 šÆÏB÷sœR `s9ur Ïä!$yJ¡¡9$# ’Îû 4’n'ö•s? ÷rr‬‬

                                               ‫‪Z ß § Z| ž à ä ö y‬‬
   ‫‪ ] ( wq™‘ #Ž³0o w)Î MZ. @d‬ﺍﻹﺳﺮﺍﺀ : ٥٨ – ٣٩ [ = ٩٤٢٣ = ٩١ × ٩١ × ٩‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ) ‪ ( ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur‬ﻧﺮﺍﻫﺎ ﺗﺪﺧﻞ ﰲ‬
                                                                                   ‫ﻴ‬
                                                  ‫ﻴ‬
‫ﻣﺴﺄﻟﺔ‪ ‬ﻛﺎﻣﻠﺔ‪ ‬ﻣﻊ ﻋﺒﺎﺭﺍﺕ ﻗﺮﺁﻧ‪‬ﺔ ﺗﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ ، ﺗﺘﻤﺤﻮﺭ ﲟﺠﻤﻠﻬﺎ ﺣﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
                     ‫ﻞ‬          ‫ﺡ‬                   ‫ﻛ‬
‫، ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻛﻤﺎ ﻳﺆ ﹼﺪ ﺍﷲ ﺗﻌﺎﱃ – ﺭﻭ ‪ ‬ﻣﻦ ﺃﻣﺮﻩ ﺟ ﹼ ﻭﻋﻼ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺪﻻﻻﺕ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ) ‪ ( ’În1u‘ Ì•øBr& ô`ÏB ßyr”•9$# È@è% ( Çyr”•9$# Ç`tã š•tRqè=t«ó¡o„ur‬ﺗﺪﻭﺭ ﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‬
                                                                                       ‫ﻴ‬
                                                                                                                            ‫..‬
            ‫ﻳ‬                                 ‫ﻱ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﻋﱪ ﻋﻤﻖﹴ ﺇﻋﺠﺎﺯ ‪ ‬ﺁﺧﺮ ، ﻫﻮ ﻋﻤﻖ ﺗﻮﺍﺯﻥ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩ‪‬ﺔ ) ﺍﻟﻘﺎﻧﻮﻥ‬
              ‫ﻴ‬
‫ﺍﻟﺜﺎﱐ ( ، ﺍﻟﺬﻱ ﻳﻌﻜﺲ ﺗﻮﺍﺯﻥ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ .. ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻨﺮﻯ‬
                                      ‫ﺔ‬                ‫ﻳ‬               ‫ﻥ‬
  ‫ﻛﻴﻒ ﺃ ﹼ ﺗﻮﺍﺯﻥ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩ‪‬ﺔ ﳊﺮﻭﻓﻬﺎ ، ﻫﻮ ﻧﺘﻴﺠ ﹲ ﻟﺘﻮﺍﺯﻥ ﺩﻻﻻ‪‬ﺎ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ..‬
                                              ‫‪t Ý Ï m ç ¯ u t ø eÏ‬‬           ‫¯ ‪uø¨t ß w‬‬
                     ‫)‪ (bqàÿ»tp :¼ms9$R)Î r•.%!#$ $Z9“R`tø U$R)Î ‬‬
                                  ‫‪nÎ u Ì ø ô Ï ß ” $ È è Ç ” $ Ç t š t t ó u‬‬
         ‫) ‪ ] ( ’1‘ •B&r `B yr•9# @% ( yr•9# `ã •Rq=è «¡„o r‬ﺍﻹﺳﺮﺍﺀ : ٥٨ [ = ٨٨١‬
                                        ‫‪É ÷ s ö à‬‬ ‫¯ ‪y © |Îtt º u öè ç o y y‬‬
            ‫) ‪ ] ( cq=è )è? N6=¯ è9 $‹/•ã $Rºä•% m»Y=ù è_ $R)Î‬ﺍﻟﺰﺧﺮﻑ : ٣ [ = ٨٨١‬
                                   ‫‪š‬‬

                                      ‫ﻠ‬                         ‫ﺤ‬
‫ﻭﺻ ‪‬ﺔ ﺍﺳﺘﻨﺒﺎﻃﻨﺎ ﳌﻌﲎ ﺍﻟﺮﻭﺡ ﺗﺘﺠﹼﻰ ﰲ ﻣﺴﺄﻟﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﻓﻌﻴﺴﻰ ﻋﻠﻴﻪ‬
‫)‪zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ‬‬                                         ‫ﷲ‬
                                                 ‫ﺍﻟﺴﻼﻡ ﻣﻸَ ﺍ ُ ﺗﻌﺎﱃ ﻧﻔﺴ‪‬ﻪ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ﺑﺎﻟﺮﻭﺡ : )‬
‫‘‪ ] ( ( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‬ﺍﻟﻨﺴﺎﺀ : ١٧١ [ ... ﻭﻟﺬﻟﻚ‬
‫ﻧﺮﻯ ﺃ ﹼ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧ‪‬ﺔﹶ : ) ‘‪( ( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‬‬
                                                                                  ‫ﻴ‬                ‫ﻥ‬
                          ‫ﻱ‬                                                   ‫ﻮ‬
‫ﻭﺍﳌﺼ ‪‬ﺭﺓ ﳊﻘﻴﻘﺔ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ، ﻧﺮﺍﻫﺎ ﺗﺘﻮﺍﺯﻥ ﻣﻊ ﺃ ‪ ‬ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ‬ﺍﻟﺴﺎﺑﻘﺔ‪ ‬ﺍﻟﱵ‬
                                                                               ‫ﺗ ﻮﺭ‬
                                 ‫‪‬ﺼ ‪  ‬ﺗﱰﻳﻞﹶ ﺍﻟﻘﺮﺁﻥ‪ ‬ﺍﻟﻜﺮﱘ ﻛﺮﻭﺡﹴ ﻣﻦ ﻋﻨﺪ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ..‬
 ١١٣                                  
                                                     
                     ١٨٨ = (              ç ÷ iÏ Ó â u z t ó t 4 n Î ! y s ø r ÿ ç ç y Î Ÿ u « $ Ú
                                        ( mZ B yr‘ r N ƒ• B ’ < ) $g9 ) 9 & ¼ mF J = 2r ! # ^ q™‘  Þ u         )
، ( ( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ ) : ‫ﺔ‬‫ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭ ﹸ ﺍﻟﻘﺮﺁﻧ‬
                                                                                   ‫ﻴ‬       ‫ﺓ‬
   ‫ﻥ‬                                              ‫ﻴ‬                   ‫ﺗ ﻮﺭ‬
‫ﺔﹶ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﻭﺍﻟﱵ ﺗﺘﻮﺍﺯ ﹸ ﻣﻊ‬‫ – ﻛﻤﺎ ﻧﺮﻯ – ﻣﺎﻫ‬  ‫ﺼ‬ ‫ﻭﺍﻟﱵ‬
                          ‫ﺰ‬                             ‫ﻴ ﳌ ﻮﺓ‬
‫ﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺏﹴ ﺍﲰﻪ‬ ‫ﺠﻮﻫﺮﹺ ﺍﻟﺬﻛﺮﹺ ﻭﺍﻟﺮﻭﺡﹺ ﺍﻟﺬﻱ ﻧ‬‫ﺭ ﹸ ﻟ‬ ‫ﺔ ﺍ ﹸﺼ‬‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧ‬
                                            ‫ﻴ‬
‫ﺔ ﻧﺮﺍﻫﺎ ﺗﺘﻮﺍﺯﻥ – ﺃﻳﻀﺎﹰ – ﻣﻊ ﺟﻮﻫﺮ ﺗﺒﺸﲑ ﺍﳌﻼﺋﻜﺔ‬‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ .. ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‬
çmßJó™$# çm÷ZÏiB 7pyJÎ=s3Î/ Ï8çŽÅe³u;ム©!$# ¨bÎ) ãNtƒö•yJ»tƒ èps3Í´¯»n=yJø9$# ÏMs9$s% øŒÎ)   ) : ‫ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‬‫ﳌﺮﱘ‬
٤٥ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûüÎ/§•s)ßJø9$# z`ÏBur Íot•ÅzFy$#ur $u‹÷R‘‰9$# ’Îû $YgŠÅ_ur zNtƒö•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$#

ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# çmßJó™$# çm÷ZÏiB 7pyJÎ=s3Î/ )       ‫ﻴﺔ‬        ‫ﺓ‬          ‫ﺗ ﻮﺭ‬          ‫ﻴﺔ‬
                                                            : ‫ ﹸ‬‫ﻫﺎ ﺍﻟﻌﺒﺎﺭ ﹸ ﺍﻟﻘﺮﺁﻧ‬  ‫ﺼ‬ ‫ ﹸ ﺍﻟﺒﺸﺮﻯ‬‫[ .. ﻓﻤﺎﻫ‬
                                                                                                         .. ( zNtƒö•tB
                               ç ÷ iÏ Ó â u z t ó t 4 ! y s ø ÿ ç ç y Ÿ u « $ Ú
                     ١٨٨ = ( ( mZB yr‘r Nƒ•B ’<n )Î $g9)9&r ¼mFJ=Î 2r !# ^q™‘ ) Þ u

                                            z t ö t ß ø $ | Ï ß Å y ø $ ç ß ó $ ç ÷ iÏ 7 y s Î
                                    ١٨٨ = ( Nƒ•B ûó# Ó¤Šã xŠ¡J9# mJ™# mZB pJ=Î 3/ )
                  ‫ﺗ ﻮﺭ‬                                ‫ﺟ‬             ‫ﺮ‬
‫ﻫﺎ ﻟﻨـﺎ ﺍﻟﻌﺒﺎﺭﺗـﺎﻥ‬  ‫ـ‬‫ﺼ‬ ، ‫ﻞﹶ ﻣﻨﻬﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬‫ﻌ‬ ‫ ﺍﻟﱵ‬‫ ﺍﻟﻜﻠﻤﺔ‬ ‫.. ﻭﺟﻮﻫ‬
‫ ( .. ﻭﻟﺬﻟﻚ ﻧـﺮﻯ ﺃ ﹼ‬çm÷ZÏiB 7pyJÎ=s3Î/ ) ، ( zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur ) : ‫ﺘﺎﻥ‬‫ﺍﻟﻘﺮﺁﻧ‬
‫ﻥ‬                                                                                              ‫ﻴ‬
  ‫ﻳ‬                                  ‫ﻳ‬                           ‫ﻳ‬
‫ـﺔ‬‫ﻢﹺ ﺍﻟﻌﺪﺩ‬‫ـﻴ‬‫ ﺍﻟﻘ‬‫ﻤﺎﻣﺎﹰ ﳎﻤﻮﻉ‬‫ﺴﺎﻭﻱ ﺗ‬ ، ‫ ﻫﺎﺗﲔ ﺍﻟﻌﺒﺎﺭﺗﲔ‬‫ﺤﺮﻭﻑ‬‫ ﻟ‬‫ﺔ‬‫ﻢﹺ ﺍﻟﻌﺪﺩ‬‫ﻴ‬‫ ﺍﻟﻘ‬‫ﳎﻤﻮﻉ‬
‫ ﻟﻨﺎ ﺻـﻔﺔﹶ‬  ‫ﺼ‬ ‫ ( ، ﺍﻟﱵ‬zNtƒö•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# çmßJó™$# ) : ‫ﺔ‬‫ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‬‫ﳊﺮﻭﻑ‬
          ‫ﺗ ﻮﺭ‬                                                            ‫ﻴ‬
                                                                             ‫ﻴ‬
                                                 .. ‫ ﺍﷲ ﺗﻌﺎﱃ‬‫ﻪ ﻣﻦ ﻛﻠﻤﺔ‬‫ﺔﹶ ﺟﻌﻠ‬‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﺎﻫ‬
                                      z tó t 4 !y s ø ÿç çy Ÿ u
                             (Nƒ•B’<n )Î $g9)9&r ¼mFJ=Î 2r)
                                                   ç ÷ iÏ 7 y s Î
                                            ٤٦ = ( mZB pJ=Î 3/ )

                                             
‫٤١١‬            ‫‪‬‬                ‫‪‬‬
            ‫‪    ‬‬   ‫‪‬‬
                           ‫$ ‪töt ß ø$ | Ï ß Å y ø$ ç ß ó‬‬
                 ‫) #™‪١٤٢ = ( zNƒ•B ûó# Ó¤Šã xŠ¡J9# mJ‬‬
                  ‫ﻳ‬                                                ‫ﺀ‬
‫.. ﻭﺍﻣﺘﻼ ُ ﻧﻔﺲﹺ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﺮﻭﺡ ﻣﺎﺋﺔ ﺑﺎﳌﺎﺋﺔ ، ﺣﻴﺚ ﺃ‪‬ﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﺩﺍﺋﻤـﺎﹰ‬
                                       ‫ﻥ ﻛﻞ‬
 ‫ﻭﺑﺸﻜﻞﹴ ﻛﺎﻣﻞﹴ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ ، ﻳﻘﺘﻀﻲ ﺃ ﱠ ﹸ ﱠ ﻣﺎ ﻳﻨﻄﻖ ﺑﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲِ‬
                                                        ‫ﻳ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺇ‪‬ﺎﻩ ﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﻧﻔﺨﻪ ﻛﺮﻭﺡﹴ ﰲ ﻣـﺮﱘ‪ ‬ﻋﻠﻴﻬـﺎ ﺍﻟﺴـﻼﻡ ،‬
                      ‫ﻖ‬       ‫ﻞ‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺩﺍﻋﻲ ﻟﱰﻭﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ، ﻓﻜ ﱡ ﻣﺎ ﻳﻨﻄ ‪ ‬ﺑﻪ ﻫﻮ ﻣﻦ ﺍﻹﳒﻴـﻞ ..‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﺠﹼﻰ ﰲ ﺗﺴﺎﻭﻱ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩ‪‬ﺔ ﻣﺎ ﺑﲔ ﺍﻟﻜﻠﻤﺎﺕ : ) ‪، ( yr”•9$# ) ، ( Ó|¤ŠÏã‬‬
                                            ‫ﻳ‬                     ‫ﻠ‬

                                                                 ‫) #$}‪.. ( Ÿ@ŠÅgUM‬‬

                     ‫‪Ÿ‬‬                ‫$ ”‬        ‫‪| Ï‬‬
              ‫) ‪٣٤ = ( @ŠgÅ U}# ) = ( yr•9# ) = ( Ó¤Šã‬‬
                           ‫$ ‪M‬‬

‫ﻡ‬                                                           ‫ﻥ‬
‫.. ﻭﻧﻘﻮﻝ ﺃﻳﻀﺎﹰ .. ﺇ ﱠ ﺍﻧﺘﻤﺎﺀ ﺍﻟﻨﻔﺲ ﺇﱃ ﻋﺎﱂﹴ ﻣﻐﺎﻳﺮﹴ ﻋﻦ ﻋﺎﱂ ﺍﳉﺴﺪ ، ﻭﺍﺳﺘﻘﻼﻟﹶﻬﺎ ﺍﻟﺘﺎ ‪‬‬
                                              ‫ﻧ ﺗ‬
‫ﻋﻦ ﺍﳉﺴﺪ ، ﻻ ﻳﻌﲏ – ﺃﺑﺪﺍﹰ – ﺃ‪‬ﻪ ﻻ ‪‬ﻮﺟ‪‬ﺪ ﻋﻼﻗﺔ ﺗﺄﺛﲑﹴ ﻣﺘﺒﺎﺩﻝﹴ ﺑﲔ ﺍﻟﻨﻔﺲ ) ﰲ ﺣﻴﺎ‪‬ﺎ‬
                                               ‫ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﳌﻮﺕ ( ، ﻭﺑﲔ ﺟﺴﺪﻫﺎ ..‬
                       ‫ﺩ‬                     ‫ﺮ‬         ‫ﻴ‬
‫ﺇ ﱠ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﺍﻟﻨﻔﺴ‪‬ﺔ ﺍﻟﱵ ﻳﺘﻌ ‪‬ﺽ ﳍﺎ ﺍﻹﻧﺴﺎﻥ ، ﺗﺆ ‪‬ﻱ ﺇﱃ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺽ‬                ‫ﻥ‬
                                                                      ‫ﻥ‬
‫ﺍﳉﺴﺪ‪‬ﺔ .. ﻭﺇ ﹼ ﺇﺧﺮﺍﺝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺨﺪﻳﺮ ﺍﳉﺮﺍﺣﻲ ، ﻳﻜﻮﻥ ﻣﻦ ﺧﻼﻝ‬       ‫ﻳ‬
                                                                      ‫ﺩﻳ‬
                                                     ‫ﻣﻮﺍ ‪ ‬ﺤﻘﻦ ‪‬ﺎ ﺍﳉﺴﺪ ..‬
‫ﻻ‬              ‫ﻴ‬            ‫ﻻ ﻴ‬
‫ﻭﺍﻟﻨﻔﺲ ﺣﲔ ﻭﺟﻮﺩﻫﺎ ﰲ ﺍﳉﺴﺪ ، ﻻ ﺗﺮﻯ ﺇ ﹼ ﺑﺂﻟ‪‬ﺔ ﺍﻟﻌﲔ ﺍﻟﻀﻮﺋ‪‬ﺔ ، ﻭﻻ ﺗﺴﻤﻊ ﺇ ﹼ‬
            ‫ﻻ ﻴ‬                      ‫ﺩ‬        ‫ﺲ‬          ‫ﻴ‬
‫ﺑﺂﻟ‪‬ﺔ ﺍﻟﺴﻤﻊ ﺍﻟﺼﻮﺗ‪‬ﺔ ، ﻭﻻ ﲢ ‪ ‬ﺑﺎﻟﻌﺎﱂ ﺍﳌﺎ ‪‬ﻱ ﺧﺎﺭﺝ ﺍﳉﺴﺪ ﺇ ﱠ ﺑﺂﻟ‪‬ﺎﺕ ﺍﻹﺣﺴﺎﺱ‬  ‫ﻴ‬
                                                                    ‫ﻳ‬
                                                                ‫ﺍﳉﺴﺪ‪‬ﺔ ..‬
                      ‫ﺀ‬                             ‫ﻥ‬             ‫ﻦ‬
‫ﻭﻟﻜ ‪ ‬ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃ ﱠ ﺍﻟﻨﻔﺲ‪ ‬ﻭﻫﻲ ﺧﺎﺭﺝ ﺍﳉﺴﺪ ) ﺳﻮﺍ ٌ ﰲ ﻣﻨﺎﻣﻬﺎ ﺃﻡ ﺣﲔ ﻣﻮ‪‬ﺎ (‬
           ‫ﺩ‬
       ‫ﺗﻔﻘﺪ ﻭﺟﻮﺩﻫﺎ ﻛﺬﺍﺕ ﺗﺮﻯ ﻭﺗﺴﻤﻊ ﻭﺗﺬﻭﻕ ﺍﻷﱂ ﻭﺍﻟﻠﺬﺓ ، ﰲ ﻋﺎﳌﻬﺎ ﻏﲑ ﺍﳌﺎ ‪‬ﻱ ..‬
             ‫ﺲ ﺬ‬
‫ﻓﻨﺤﻦ ﰲ ﻣﻨﺎﻣﻨﺎ – ﺣﻴﺚ ﺃﻧﻔﺴﻨﺎ ﺗﻜﻮﻥ ﺧﺎﺭﺝ ﺃﺟﺴﺎﺩﻧﺎ – ﳓ ‪ ‬ﺑﺎﻟﻠ ﹼﺓ ﻭﺍﻷﱂ ، ﻋﻠﻰ‬
                               ‫ﻳ ﺩ‬                        ‫ﺮ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﻋﺪﻡ ﺗﻌ ‪‬ﺽ ﺃﺟﺴﺎﺩﻧﺎ ﻟﺘﺄﺛﲑﺍﺕ ﻣﺎﺩ‪‬ﺔ ﺗﺆ ‪‬ﻱ ﺇﱃ ﻫﺬﻩ ﺍﻷﺣﺎﺳﻴﺲ ، ﻭﻛﺬﻟﻚ‬
 ‫٥١١‬            ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬ ‫‪‬‬
                  ‫ﻳ‬            ‫ﻴ‬                               ‫ﻠ‬
‫ﻧﺮﻯ ﻭﻧﺴﻤﻊ ﻭﻧﺘﻜﹼﻢ ) ﰲ ﺃﺣﻼﻣﻨﺎ ( ﺩﻭﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺁﻟ‪‬ﺎﺕ ﺍﳉﺴﺪ ﺍﳌﺎﺩ‪‬ﺔ .. ﻭﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ‬
    ‫ﺮ‬                        ‫ﺲ‬
‫ﺃﻧﻔﺴﻨﺎ ﺧﺎﺭﺝ ﺃﺟﺴﺎﺩﻧﺎ ﺃﺛﻨﺎﺀ ﺍﻟﺘﺨﺪﻳﺮ ﺍﳉﺮﺍﺣﻲ ﻻ ﳓ ‪ ‬ﺑﺎﻷﱂ ، ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻌ ‪‬ﺽ‬
 ‫ﺩ‬
‫ﺃﺟﺴﺎﺩﻧﺎ ﻟﻠﻌﻤﻞ ﺍﳉﺮﺍﺣﻲ ، ﻭﺑﻌﺪ ﻋﻮﺩﺓ ﺃﻧﻔﺴﻨﺎ ﺇﱃ ﺃﺟﺴﺎﺩﻧﺎ – ﺑﻌﺪ ﺯﻭﺍﻝ ﺗﺄﺛﲑ ﻣﺎ ‪‬ﺓ‬
                                                              ‫ﺲ‬
                                                      ‫ﺍﻟﺘﺨﺪﻳﺮ – ﳓ ‪ ‬ﺑﺎﻷﱂ ..‬
      ‫ﻧ‬                                                     ‫ﺲ‬         ‫ﻥ‬
‫ﺇ ﱠ ﺍﻟﺬﻱ ﳛ ‪ ‬ﺑﺎﻷﱂ ﻭﺍﻟﻠﺬﺓ ) ﺳﻮﺍﺀ ﰲ ﺍﳌﻨﺎﻡ ﺃﻡ ﰲ ﺍﻟﻴﻘﻈﺔ ( ﻟﻴﺲ ﺍﳉﺴﺪ ، ﺇ‪‬ﻤﺎ ﻫﻮ‬
                                                               ‫ﻦ‬
‫ﺍﻟﻨﻔﺲ .. ﻟﻜ ‪ ‬ﺍﳉﺴﺪ ﻫﻮ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺗﻌﱪ ﻣﻨﻪ ﺍﻟﻨﻔﺲ ﺇﱃ ﺃﺣﺎﺳﻴﺴﻬﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬
                              ‫ﻥ‬                         ‫ﺲ‬        ‫ﻴ‬      ‫ﺩ‬
‫ﺍﳌﺎ ‪‬ﻱ ﻋﱪ ﺁﻟ‪‬ﺎﺕ ﺍﳊ ‪ ‬ﺍﳌﻌﺮﻭﻓﺔ .. ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﳏﺘﺎﺟﺔ – ﻭﻫﻲ ﰲ ﻋﺎﳌﻬﺎ ﻏﲑ‬
        ‫ﺘ‬      ‫ﺬ‬               ‫ﺘ‬       ‫ﻴ‬      ‫ﻴ‬
‫ﺍﳌﺎ ‪‬ﻱ – ﺇﱃ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﻭﺍﻵﻟ‪‬ﺎﺕ ﺍﳊﺴ‪‬ﺔ ، ﺣ‪‬ﻰ ﺗﺬﻭﻕ ﺍﻷﱂ ﻭﺍﻟﻠ ﹼﺓ ، ﻭﺣ‪‬ﻰ ﺗﺴﻤﻊ‬ ‫ﺩ‬
                                                           ‫ﺩ‬
                                                      ‫ﻭﺗﺮﻯ ﻣﺎ ﻫﻮ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻋﺎﳌﻬﺎ ﻏﲑ ﺍﳌﺎ ‪‬ﻱ ..‬
                                                                                         ‫ﻥ‬
                                                  ‫ﺇ ﱠ ﳊﺮﻛﺘﻨﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺟﻬﲔ ﻣﺘﻤﺎﻳﺰﻳﻦ :‬
‫١ – ﺣﺮﻛﺔ ﻏﲑ ﺇﺭﺍﺩ‪‬ﺔ ﺗﺮﺗﺒﻂ ﲝﻴﺎﺓ ﺍﳉﺴﺪ ، ﻛﺤﺮﻛﺔ ﺍﻟﻘﻠﺐ ﻭﻧﺒﻀﻪ .. ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ‬
                                                   ‫ﻳ‬
‫ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﻨﻔﺲ ، ﺑﺪﻟﻴﻞ ﺍﺳﺘﻤﺮﺍﺭ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ، ﺣﻴﺚ ﺍﻟﻨﻔﺲ ﺧﺎﺭﺝ‬
                                                                             ‫ﻛ‬
                                                   ‫ﺍﳉﺴﺪ ، ﻛﻤﺎ ﻳﺆ ﹼﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ..‬
‫#$!‪4Ó|Ós% ÓÉL©9$# Û•Å¡ôJçŠsù ( $ygÏB$oYtB ’Îû ôMßJs? óOs9 ÓÉL©9$#ur $ygÏ?öqtB tûüÏm }§àÿRF{$# ’®ûuqtGtƒ ª‬‬   ‫)‬
‫‪5Qöqs)Ïj9 ;M»tƒUy š•Ï9ºsŒ ’Îû ¨bÎ) 4 ‘‡K|¡•B 9@y_r& #’n<Î) #“t•÷zW{$# ã@Å™ö•ãƒur |NöqyJø9$# $pköŽn=tæ‬‬

                                                                         ‫‪ ] ( šcrã•©3xÿtGtƒ‬ﺍﻟﺰﻣﺮ : ٢٤ [‬

‫٢ – ﺣﺮﻛﺔ ﺇﺭﺍﺩ‪‬ﺔ ﺗﻘﻮﻡ ‪‬ﺎ ﺍﻟﻨﻔﺲ ﻋﱪ ﺍﳉﺴﺪ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩﻫﺎ .. ﻛﺄﻥ ﻳﻘﻮﻡ ﺇﻧﺴﺎﻥ‬
                                                       ‫ﻳ‬
                                       ‫ﺑﺘﺤﺮﻳﻚ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﳍﺪﻑ ﻳﺮﻳﺪﻩ ..‬
‫ﻭﻫﻜﺬﺍ .. ﻓﺎﻹﻧﺴﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻔﺲ .. ﻭﻣﺎ ﺍﳉﺴﺪ ﺃﻛﺜﺮ ﻣﻦ ﻭﻋﺎﺀٍ ﳍﺬﻩ ﺍﻟﻨﻔﺲ ، ﻭﻣﻦ‬
                           ‫ﺩ‬                                     ‫ﻳ‬      ‫ﻴ‬
‫ﺁﻟ‪‬ﺎﺕ ﻣﺎﺩ‪‬ﺔ ﺗﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﻨﻔﺲ ﰲ ﺗﻔﺎﻋﻠﻬﺎ ﻣﻊ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻓﻤﺮﺿﻰ‬
 ‫٦١١‬            ‫‪‬‬               ‫‪‬‬
            ‫‪    ‬‬ ‫‪‬‬
                                                                ‫ﺗ‬
‫ﺍﻟﻘﻠﺐ ﻭﺍﻟﻜﻠﻰ ‪‬ﺴﺘﺒﺪ‪‬ﻝ ﺃﻋﻀﺎﺅﻫﻢ ﺍﳌﺮﻳﻀﺔ ﺑﺄﻋﻀﺎﺀ ﻣﻦ ﺑﺸﺮ ﺁﺧﺮﻳﻦ ، ﺃﻭ ﺑﺂﻻﺕ ﻣﺼﻨﻮﻋﺔ‬
                                     ‫ﺗﻌﻤﻞ ﻋﻠﻰ ﺍﻟﻄﺎﻗﺔ ﺗﻘﻮﻡ ﲟﻬﺎﻡ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ..‬
‫ﺮ ﻲ‬           ‫ﻧ‬                                               ‫ﻥ‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﳜﺎﻃﺐ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺃ‪‬ﻪ ﺟﻮﻫ ‪ ‬ﻧﻔﺴ ‪‬‬
                                    ‫ﻓ‬                                ‫ﻣ ﻦ‬
‫‪‬ﻤﺘ‪‬ﺤ‪  ‬ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ .. ﻓﺎﻟﻨﻔﺲ ﺍﻟﱵ ﻳﺘﻮﹼﺎﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﻨﺎﻣﻬﺎ ، ﻳﻀﻌﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‬
                                               ‫ﻴ‬
                                           ‫ﻣﻜﺎﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
‫‪ÏmŠÏù öNà6èWyèö7tƒ §NèO Í‘$pk¨]9$$Î/ OçFômt•y_ $tB ãNn=÷ètƒur È@ø‹©9$$Î/ Nà69©ùuqtGtƒ “Ï%©!$# uqèdur‬‬   ‫)‬
                                                           ‫9‪ ] ( ( ‘wK|¡•B ×@y_r& #Ó|Óø)ã‹Ï‬ﺍﻷﻧﻌﺎﻡ : ٠٦ [‬




                                       ‫$‬          ‫$‬          ‫$‬
            
            
          
         
      
    
         
           
  
 
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    adnan@thekr.net
                          ‫‪‬‬

                                                                 ‫ﺪ‬
‫ﺍﻟﻐﻴﺐ ﺿ ‪ ‬ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻹﺩﺭﺍﻙ ، ﻭﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﺧﺎﺭﺝ ﻋﺎﱂ ﺍﻟﺸـﻬﺎﺩﺓ‬
                                                 ‫ﻱ‬
‫ﻭﺍﻹﺩﺭﺍﻙ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ .. ﻓﺄ ‪ ‬ﻣﺴﺄﻟﺔ ﻧﺸﺎﻫﺪﻫﺎ ﻭﻧﺪﺭﻛﻬﺎ ﻭﻧﻌﻠﻤﻬﺎ ﰲ ﳊﻈﺔ ﻣﺎ ، ﺗﻜﻮﻥ‬
             ‫ﻗﺪ ﻋﱪﺕ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺇﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ..‬
                                       ‫ﺪ‬
                             ‫ﻭﲢﺠﺒﻨﺎ ﻋﻦ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻐﻴﺐ ﻭﺇﺩﺭﺍﻛﻪ ﻋ ‪‬ﺓ ﺃﻏﻄﻴﺔ :‬
‫١ – ﻏﻴﺐ ﺍﳌﻜﺎﻥ : ﻭﻫﻮ ﻛ ﱡ ﻣﺎ ﻏﺎﺏ ﻋﻦ ﻣﺸﺎﻫﺪﺗﻨﺎ ﻭﺇﺩﺭﺍﻛﻨﺎ ﻣﻜﺎﻧﺎﹰ ﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ‬
                                                ‫ﻞ‬
                                                                ‫ﻥ‬
‫ﻧﻌﻴﺶ ﻓﻴﻬﺎ .. ﺇ ﱠ ﺍﳉﺎﻟﺲ ﰲ ﻏﺮﻓﺘﻪ ﺍﳌﻐﻠﻘﺔ ﺍﻷﺑﻮﺍﺏ ﻭﺍﻟﻨﻮﺍﻓﺬ ، ﻳﻜﻮﻥ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺍﳌﻜـﺎﱐ‬
                                                               ‫ﻞ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ﻫﻮ ﻛ ﹼ ﺍﻟﻜﻮﻥ ﻣﺎ ﻋﺪﺍ ﻏﺮﻓﺘﻪ .. ﻭﺇﺫﺍ ﻓﺘﺢ ﺍﻟﺘﻠﻔﺎﺯ ﺍﳌﻮﺟﻮﺩ ﰲ ﻏﺮﻓﺘﻪ ، ﻭﺷـﺎﻫﺪ‬
                                        ‫ﺘ‬                 ‫ﺚ ﻲ‬
‫ﻣﻜﺎﻧﺎﹰ ﺁﺧﺮ ﻋﱪ ﺑ ﱟ ﺣ ‪ ‬ﻭﻣﺒﺎﺷﺮ ، ﻋﻨﺪﻫﺎ ﻳ‪‬ﺴﻊ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳌﻜﺎﻧﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟـﻪ ﻋﻠـﻰ‬
       ‫ﻮ‬
‫ﺣﺴﺎﺏ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺍﳌﻜﺎﱐ ، ﻟﻴﺸﻤﻞ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺗﺮﺻﺪﻩ ﻋﺪﺳﺔ ﺍﻟﻜﺎﻣﲑﺍ ﺍﳌﺼ ‪‬ﺭﺓ ﻟﺬﻟﻚ‬
                                                                    ‫ﺍﳊﺪﺙ ..‬
                                                          ‫ﻞ‬
‫ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻛ ﱞ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺍﳌﻜﺎﱐ ، ﻭﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳌﻜﺎﻧﻴـﺔ ، ﺑﺎﻟﻨﺴـﺒﺔ ﻷﻱ‬
                                      ‫ﻠ‬
  ‫ﺇﻧﺴﺎﻥ ﰲ ﳊﻈﺔ ﻣﺎ ، ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﺎﻟﹶﻤ‪‬ﻴ‪‬ﻦ ﻣﺴﺘﻘﱠﻴ‪‬ﻦ ، ﳎﻤﻮﻋﻬﻤﺎ ﻫﻮ ﺟﺴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..‬
                                                                         ‫‪‬‬
                                           ‫‪‬‬
                    ‫‪  ‬‬
                       ‫‪ ‬‬
                                          ‫‪ ‬‬
                                                                                            ‫‪‬‬
                                                                                        ‫‪ ‬‬
       ‫‪ ‬‬
                         ‫‪  ‬‬
                                                 ‫‪‬‬
                    ‫‪  ‬‬
                                                   ‫‪‬‬
           ١١٨                               
                                               
          ‫ ﰲ ﺍﳌﺎﺿﻲ ، ﻏﺎﺏ ﻋﻦ ﲰﻌﻨﺎ ﻭﻣﺸﺎﻫﺪﺗﻨﺎ‬‫٢ – ﻏﻴﺐ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﺿﻲ : ﻭﻫﻮ ﻛ ﱡ ﺣﺪﺙ‬
                                               ‫ﻞ‬
                                                                                                   .. ‫ﻭﺇﺩﺭﺍﻛﻨﺎ‬
                                                                              
                                                       
                                                                          
              
                                                                                                             
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                                                       
          ‫ ﳛﺪﺙ ﺍﻵﻥ ، ﺑﻌﻴﺪﺍﹰ ﻋـﻦ ﻣﺸـﺎﻫﺪﺗﻨﺎ‬‫· ﻏﻴﺐ ﺍﻟﺰﻣﺎﻥ ﺍﳊﺎﺿﺮ : ﻭﻫﻮ ﻛ ﱡ ﺣﺪﺙ‬
                                              ‫ﻞ‬
                                 ‫ﻥ‬
          ، ‫ﻭﲰﻌﻨﺎ ﻭﺇﺩﺭﺍﻛﻨﺎ ، ﻭﻫﻮ ﺫﺍﺗﻪ ﻏﻴﺐ ﺍﳌﻜﺎﻥ ، ﻷ ﱠ ﺍﻟﺰﻣﻦ ﺍﳊﺎﺿﺮ ﻫـﻮ ﳊﻈـﺔ‬
                                                             .. ‫ﻧﻌﻴﺸﻬﺎ ﺍﻵﻥ‬
                             .. ‫ ﺳﻴﺤﺪﺙ ﺑﻌﺪ ﺍﻵﻥ‬‫٣ – ﻏﻴﺐ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺴﺘﻘﺒﻞ : ﻭﻫﻮ ﻛ ﱡ ﺣﺪﺙ‬
                                                   ‫ﻞ‬
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                                             
                                                                          
 
                                                 
                                                                                                             
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          ‫ﺔ ﻭﺍﳉﻮﻫﺮ ﻭﺍﳊﻘﻴﻘﺔ ، ﻟﻜ ﱢ ﺣـﺪﺙ‬‫٤ – ﻏﻴﺐ ﺍﳉﻮﻫﺮ ﻭﺍﳊﻘﻴﻘﺔ : ﻭﻫﻮ ﻏﻴﺐ ﺍﳌﺎﻫ‬
                ‫ﻞ‬                      ‫ﻴ‬
                                    ‫ﻨ‬          ‫ﻞ‬
          ‫ﺎ ﻣﻦ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘـﺔ ﻣـﺎ ﻭﺭﺍﺀ‬‫ﻧﺸﻬﺪﻩ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ .. ﺇﻧﻪ ﻛ ﱡ ﻣﺎ ﻏﺎﺏ ﻋ‬
                                    .. ‫ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﻧﺪﺭﻛﻬﺎ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ‬
                                          : ‫.. ﻭﻳﻨﻘﺴﻢ ﺍﻟﻐﻴﺐ ﺑﺎﻟﻨﺴﺒﺔ ﻹﻣﻜﺎﻧﻴﺔ ﺇﺩﺭﺍﻛﻨﺎ ﺇﱃ ﻗﺴﻤﲔ‬
‫٩١١‬             ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬                       ‫‪‬‬
                                                          ‫ﻴ‬
‫ﺃ – ﺍﻟﻐﻴﺐ ﺍﳌﻘ‪‬ﺪ : ﻭﻫﻮ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻻ ﻧﺪﺭﻛﻪ ﻧﺘﻴﺠﺔﹰ ﻟﻮﺟﻮﺩ ﺃﺳﺒﺎﺏﹴ ﻣﺎﺩ‪‬ﺔ‪ ‬ﲢـﻮﻝ‬
       ‫ﻳ‬
  ‫ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺇﺩﺭﺍﻛﻪ ﻛﺎﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﺃﻭ ﻧﺘﻴﺠﺔ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻨﺎ ﻟﻠﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻢ ﺍﳌﺎﺩﺓ ..‬
                                        ‫ﺩ‬                ‫ﺪ‬
‫ﻓﻠﻬﺬﺍ ﺍﻟﻐﻴﺐ ﻗﻮﺍﻧﲔ ﻭﻣﻘ ‪‬ﻣﺎﺕ ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ، ﺇﻥ ﺍﻧﻄﻠﻘﻨﺎ ﻣﻨـﻬﺎ ﳝﻜﻨﻨـﺎ – ﺣﺴـﺐ‬
‫ﺇﺩﺭﺍﻛﻨﺎ ﳍﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ – ﻛﺴﺮ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﳛﻮﻝ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻣﺸﺎﻫﺪﺓ‬
                                               ‫ﺗﺪ‬                       ‫ﻨ‬
         ‫ﻣﺎ ﻏﺎﺏ ﻋ‪‬ﺎ ، ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ‪‬ﻌ ‪ – ‬ﻗﺒﻞ ﺍﻛﺘﺸﺎﻓﻬﺎ – ﻏﻴﺒﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ..‬
                                   ‫ﻳ‬       ‫ﺪ‬
‫ﺇ ﱠ ﺍﻟﺮﺍﺻﺪ ﺍﳉﻮﻱ ﺍﻟﺬﻱ ﻳﻨﻄﻠﻖ ﻣﻦ ﻣﻘ ‪‬ﻣﺎﺕ ﻣﺎﺩ‪‬ﺔ ﻣﻌﻠﻮﻣﺔ ، ﻣﻦ ﺭﻃﻮﺑﺔ ﻭﺿﻐﻂ ﺟﻮﻱ‬      ‫ﻥ‬
‫ﻭ ..... ﺇﱁ ، ﻭﺍﻟﺬﻱ ﻳﺴﺘﻨﺪ ﻋﻠﻰ ﻗﻮﺍﻧﲔ ﻣﺎﺩﻳﺔ ﺛﺎﺑﺘﺔ ﺑﺎﻟﺘﺠﺮﺑﺔ ، ﳝﻜﻨﻪ – ﺣﺴـﺐ ﻋﻠﻤـﻪ‬
                    ‫ﺗﺪ‬        ‫ﻳ‬
‫ﲟﻘﺪﻣﺎﺕ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ – ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺗﻨﺒﺆﺍﺗﻪ ﺍﳉﻮ‪‬ﺔ ﺍﻟﱵ ‪‬ﻌ ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨـﺎ ﻏﻴﺒـﺎﹰ‬
                                                                                  ‫ﻴ‬
                                                                            ‫ﻣﻘ‪‬ﺪﺍﹰ ..‬
    ‫ﺑ‬                                                     ‫ﻳ‬
‫ﻭﺍﻟﺮﺍﺻﺪ ﺍﻟﻔﻠﻜﻲ ﺍﻟﺬﻱ ‪‬ﺮﺍﻗﺐ ﻣﺬﻧﺒﺎﹰ ﻣﺎ ﺃﻭ ﻛﻮﻛﺒﺎﹰ ﻣﺎ ، ﳝﻜﻨﻪ – ﺇﺫﺍ ﻋﻠﻢ ﺳﺮﻋﺘﻪ ﻭ‪‬ﻌﺪﻩ‬
                                                         ‫ﺮ‬
         ‫ﻭﺧﻮﺍﺹ ﺍﻟﻮﺳﻂ ﺍﻟﺬﻱ ﺳﻴﻤ ‪ ‬ﻋﱪﻩ ﻭ ..... ﺇﱁ – ﺍﻟﺘﻨﺒﺆ ﲟﻜﺎﻧﻪ ﻭﳊﻈﺔ ﻣﺮﻭﺭﻩ ..‬
                                                            ‫ﳌﻴ‬         ‫ﻳﺪ‬
‫ﻭﻫﻜﺬﺍ ‪‬ﻌ ‪ ‬ﺍﻟﻐﻴﺐ ﺍ ﹸﻘ‪‬ﺪ ، ﻏﻴﺒﺎﹰ ﲢﻴﻂ ﺑﻪ ﻗﻴﻮﺩ ﺍﳌﺎﺩﺓ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ، ﻟﺬﻟﻚ ﻓﻬـﺬﺍ ﺍﻟﻐﻴـﺐ‬
                                                                       ‫ﻳﺮﺗﺒﻂ ﺑﻌﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                                                          ‫ﳌ‬
‫ﺏ – ﺍﻟﻐﻴﺐ ﺍ ﹸﻄﻠﻖ : ﻭﻫﺬﺍ ﺍﻟﻐﻴﺐ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ، ﻓﻼ ﺗﻮﺟﺪ ﻟﻪ ﻣﻘ ‪‬ﻣﺎﺕ ﰲ‬
     ‫ﺪ‬
                                                                        ‫ﺩ‬
   ‫ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ .. ﻟﺬﻟﻚ ﻓﻬﻮ ﻳﺮﺗﺒﻂ ﺑﻌﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬

                           ‫‪‬‬                                                    ‫‪‬‬
        ‫‪   ‬‬
                                                                                                         ‫‪‬‬
                   ‫‪‬‬
               ‫‪  ‬‬


       ‫ﻳ‬
‫.. ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﺎﳌﺴﺎﺋﻞ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ﻭﻣﻦ ﺑﺪﺍﻳﺘﻬﺎ ﺇﱃ ‪‬ﺎﻳﺘﻬﺎ ، ‪‬ﺒﲔ ﻟﻨـﺎ‬
                          ‫ﻣ‬
                     ‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ – ﻣﺴﺄﻟﺔ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ – ﻭﳛﻴﻂ ‪‬ﺎ ﺇﺣﺎﻃﺔ ﺗﺎ ‪‬ﺔ ..‬
١٢٠                            
                 
                  ‫ﻮ‬                              ‫ﺼ‬
‫ﺭ ﺭﺣﻠﺘﻪ ﻣﻊ ﺍﻟﻌﺒـﺪ‬ ‫ﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﻭﺍﻟﱵ ﺗﺼ‬ ‫.. ﻟﻨﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﻣﻦ ﻗ‬
                   ‫ﻞ‬
‫ﺎ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ، ﻭﻣﺎ ﺭﺍﻓﻖ ﻛ ﹼ ﺣﺎﺩﺛﺔ ﻣﻦ ﻣـﻮﻗﻔﲔ‬ ‫ﺍﻟﺼﺎﱀ ، ﻭﺍﳊﻮﺍﺩﺙ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﻗﺎﻡ‬
                                                                       ‫ﺩ‬
‫ﻳﻦ ﲤﺎﻣﺎﹰ ، ﺃﺣﺪﳘﺎ ﻣﻮﻗﻒ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻣـﻦ‬ ‫ﻣﺘﻀﺎ‬
‫ﺎ ، ﻭﺍﳌﻮﻗﻒ ﺍﻵﺧﺮ ﻫﻮ ﻣﻮﻗﻒ ﺍﻟﻌﺒﺪ‬‫ﻣﻨﻈﺎﺭ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻏﻴﺒﻴﺎ‬
                      .. ‫ﺎ ﻭﺃﻣﺮﻩ ﺑﻔﻌﻠﻬﺎ‬‫ﺍﻟﺼﺎﱀ ﻣﻨﻬﺎ ، ﺑﻌﺪ ﺃﻥ ﺃﻃﻠﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻏﻴﺒﻴﺎ‬
   ‫ﺼ‬
، ‫ﺔ‬ ‫ﻭﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ) ﺍﳊﻜﻤﺔ ﺍﳌﻄﻠﻘﺔ ( ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﺍﻟﻌﻤﻖ ﺍﻟﺒﺎﻃﻦ ﳍﺬﻩ ﺍﻟﻘ‬
  ‫ﺮ‬                                                                        ‫ﻥ‬
‫ﺩﺓ‬ ‫ﱪﺍﹰ ﳎـ‬‫ﻭﻛﻴﻒ ﺃ ﱠ ﻇﺎﻫﺮﻫﺎ ﻳﺮﺳﻢ ﺑﺘﺤﺮﻛﻪ – ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻃﻨﺔ – ﺃﺣﻜﺎﻣﺎﹰ ﻭﻋ‬
‫ﻓﻮﻕ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﺘﺎﺭﻳﺦ ، ﻭﺗﺘﻨﺎﻭﻝ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺜﻼﺙ ، ﻭﺫﻟـﻚ ﺑﻌﻤﻘﻬـﺎ‬
            ‫ﺼ‬                                                  ‫ﻨ‬
‫ﺔ ﻣـﻦ ﻣﻨﻈـﺎﺭ‬ ‫ﻨﺎ ﰲ ﲝﺜﻨﺎ ﻫﺬﺍ ) ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ( ﺳﻨﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘ‬‫ﺍﻟﺒﺎﻃﻦ .. ﻭﻟﻜ‬
                                                          .. ‫ﻣﺴﺄﻟﺔ ﺍﻟﻐﻴﺐ ﻓﻘﻂ‬
ÇÏÎÈ $VJù=Ïã $¯Rà$©! `ÏB çm»oY÷K¯=tæur $tRωZÏã ô`ÏiB ZpyJômu‘ çm»oY÷•s?#uä !$tRÏŠ$t6Ïã ô`ÏiB #Y‰ö6tã #y‰y`uqsù   )
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١٢١                                  
                                                  
|Mø¤Ï© öqs9 tA$s% ( ¼çmtB$s%r'sù žÙs)Ztƒ br& ߉ƒÌ•ãƒ #Y‘#y‰É` $pkŽÏù #y‰y`uqsù $yJèdqàÿÍh‹ŸÒムbr& (#öqt/r'sù $ygn=÷dr&

ìÏÜtGó¡n@ óOs9 $tB È@ƒÍrù'tGÎ/ y7ã¤Îm;tRé'y™ 4 y7ÏZ÷•t/ur ÓÍ_øŠt/ ä-#t•Ïù #x‹»yd tA$s% ÇÐÐÈ #\•ô_r& Ïmø‹n=tã |Nõ‹y‚-Gs9

$pkz:‹Ïãr& ÷br& ‘NŠu‘r'sù Ì•óst7ø9$# ’Îû tbqè=yJ÷ètƒ tûüÅ3»|¡yJÏ9 ôMtR%s3sù èpoY‹Ïÿ¡¡9$# $¨Br& ÇÐÑÈ #·Žö9|¹ ÏmøŠn=¨æ

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Ö”\x. ¼çmtFøtrB šc%x.ur ÏpuZƒÏ‰yJø9$# ’Îû Èû÷üyJŠÏKtƒ Èû÷üyJ»n=äóÏ9 tb%s3sù â‘#y‰Ågø:$# $¨Br&ur ÇÑÊÈ $YH÷qâ‘ z>t•ø%r&ur

ZpyJômu‘ $yJèdu”\x. %y`Ì•÷‚tGó¡tƒur $yJèd£‰ä©r& !$tóè=ö7tƒ br& y7•/u‘ yŠ#u‘r'sù $[sÎ=»|¹ $yJèdqç/r& tb%x.ur $yJßg©9

: ‫# ( ] ﺍﻟﻜﻬﻒ‬ZŽö9|¹ ÏmøŠn=¨æ ìÏÜó¡n@ óOs9 $tB ã@ƒÍrù's? y7Ï9ºsŒ 4 “Ì•øBr& ô`tã ¼çmçGù=yèsù $tBur 4 y7Îi/¢‘ `ÏiB
                                                                                                         [ ٨٢ – ٦٥
   ‫ﺻ ﻴ‬                                     ‫ﻴ‬                    ‫ﻥ ﻞ‬
‫ﺰﻫﺎ‬‫ﺔ ﲤ‬ ‫ﺎ ، ﻭﳍﺎ ﺣﻜﻤﺔ ﺧﺎ‬ ‫ﺘﻬﺎ ﺍﻟﻐﻴﺒﻴﺔ ﺍﳋﺎﺻﺔ‬‫ﺇ ﱠ ﻟﻜ ﱟ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺜﻼﺙ ﻣﺎﻫ‬
                   .. ‫ﻋﻦ ﻏﲑﻫﺎ .. ﻓﺄﻏﻄﻴﺔ ﺍﻟﻐﻴﺐ ﺍﳌﺮﻓﻮﻋﺔ ﲣﺘﻠﻒ ﻣﻦ ﺣﺎﺩﺛﺔ ﻷﺧﺮﻯ‬
‫ﺎ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ، ﻧﺘﻴﺠﺔ ﺭﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‬ ‫ﻓﺎﳊﺎﺩﺛﺔ ﺍﻷﻭﱃ ) ﺧﺮﻕ ﺍﻟﺴﻔﻴﻨﺔ ( ﻗﺎﻡ‬
            ‫ﻞ‬                      ‫ﻤ‬
‫ﻪ ﺑﺎﳌﻠﻚ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﻛ ﱠ ﺳﻔﻴﻨﺔ ﻏﺼﺒﺎﹰ‬ ‫ﻠ‬‫ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﳌﻜﺎﻥ ) ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳊﺎﺿﺮ ( ، ﻓﹶﻌ‬
 ‫ ﺁﺧﺮ ، ﺟﻌﻠﻪ ﳜﺮﻕ ﺍﻟﺴﻔﻴﻨﺔ ﺣﱴ ﻻ ﻳﺄﺧﺬﻫﺎ ﺍﳌﻠﻚ ، ﻭﻳﻜﻮﻥ ﺑﺬﻟﻚ ﻗﺪ ﻋﻤﻞ ﺧﲑﺍﹰ‬‫ﰲ ﻣﻜﺎﻥ‬
‫ﻟﺼﺎﱀ ﺍﳌﺴﺎﻛﲔ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻔﻴﻨﺔ .. ﻫﺬﻩ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﳊﺎﺩﺛﺔ ﻣﻦ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﱵ ﺗﺮﻯ‬
                                ‫ﺗ ﺜﻞ‬
‫ﻤﱢ ﹸ ﺷﺮﺍﹰ ﻗﺎﻡ ﺑﻪ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ، ﻭﻣﻮﺳﻰ‬ ، ‫ﺍﻟﻐﻴﺐ .. ﻭﻟﻜﻨﻬﺎ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‬
، ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻮﺍﺣﺪ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ، ﻭﺍﶈﻜﻮﻣﲔ ﻟﻘﺎﻧﻮﻥ ﺍﳌﻜﺎﻥ‬
                                                   ‫ﻳ‬                     ‫ﺞ‬
                            .. ‫ﺮﺍﺩ ﺑﻪ ﺇﻏﺮﺍﻕ ﺍﻟﺴﻔﻴﻨﺔ‬ ‫ ﻋﻠﻰ ﺫﻟﻚ ﻭﺍﻋﺘﱪﻩ ﺷﺮﺍﹰ‬ ‫ﺍﺣﺘ‬
‫ ﻏﻴﺐ ﺍﳌﻜﺎﻥ ) ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳊﺎﺿﺮ ( ﺃﺑﺴﻂ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻴﺐ ، ﻓﺨﺮﻗﻪ ﳛﺘﺎﺝ ﺇﱃ‬ ‫ﻌ‬‫ﻭ‬  ‫ﻳﺪ‬
                          ‫ﻭ‬
‫ﺟﺪﺕ ﻛﺎﻣﲑﺍ ﺗﻨﻘﻞ ﳌﻮﺳﻰ ﻋﻠﻴﻪ‬ ‫ﻣﺸﺎﻫﺪﺓ ﺻﻮﺭﺓ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ .. ﻓﻠﻮ‬
‫٢٢١‬           ‫‪‬‬                  ‫‪‬‬
           ‫‪    ‬‬   ‫‪‬‬
         ‫ﺞ‬                     ‫ﻞ‬                             ‫ﻴ‬
‫ﺍﻟ ‪‬ﻼﻡ ﺍﻟﺼﻮﺭﺓ ﺍﳊ‪‬ﺔ ﻭﺍﳌﺒﺎﺷﺮﺓ ﻟﻠﻤﻠﻚ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﻛ ﱠ ﺳﻔﻴﻨﺔ ﻏﺼﺒﺎﹰ ، ﳌﺎ ﺍﺣﺘ ‪ ‬ﻋﻠﻰ ﺧﺮﻕ‬ ‫ﺴ‬
                                                                        ‫ﺍﻟﺴﻔﻴﻨﺔ ..‬
                ‫ﲤ‬
‫ﺃﻣﺎ ﺍﳊﺎﺩﺛﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ) ﻗﺘﻞ ﺍﻟﻐﻼﻡ ( ، ﻓﻘﺪ ﱠﺖ ﺑﻌﺪ ﺃﻥ ﺭﻓﻊ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻨﻪ ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﺍ ﺍﻟﻐﻼﻡ ، ﻭﺃﻣﺮﻩ ﺑﻘﺘﻠﻪ .. ﻭﻫﺬﺍ ﺍﻟﻐﻴﺐ‬
‫ﺃﻋﻘﺪ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﻐﻴﺐ ﺍﻟﺴﺎﺑﻖ ، ﻭﻻ ﺃﺣﺪ ﻳﺴﺘﻄﻴﻊ ﻣﺸﺎﻫﺪﺗﻪ ﺇﻻ ﺇﺫﺍ ﺭﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‬
‫ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ .. ﻟﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﲢﺬﻳﺮ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﳌﻮﺳﻰ ﻋﻠﻴﻪ‬
       ‫ﺮ‬                     ‫ﻥ‬              ‫ﺞ‬
‫ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻻﺣﺘﺠﺎﺝ ، ﺍﺣﺘ ‪ ‬ﻣﻦ ﺟﺪﻳﺪ ، ﻷ ﱠ ﺍﻟﻐﻄﺎﺀ ﺍﳌﺮﻓﻮﻉ ﻫﺬﻩ ﺍﳌ ‪‬ﺓ ﺃﻋﻤﻖ‬
                                                            ‫ﻣﻦ ﺍﻟﻐﻄﺎﺀ ﺍﻟﺴﺎﺑﻖ ..‬
         ‫ﻱ‬      ‫ﻳﱪﺭ‬            ‫ﺴ‬                                      ‫ﻥ‬
‫ﺇ ﱠ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ ، ﻻ ‪   ‬ﻭﻻ ﺑﺄ ‪ ‬ﺷﻜﻞ ﻣﻦ‬
‫ﺍﻷﺷﻜﺎﻝ ﻗﺘﻞ ﺍﻟﻐﻼﻡ .. ﻭﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻔﺮﺩ ﻳﻌﻴﺶ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ، ﻭﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ‬
                                 ‫ﻦ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﺍﻋﺘﱪ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻨﻜﺮﺍﹰ .. ﻭﻟﻜ ‪ ‬ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﻣﻦ ﺭﻓﻊ ﺍﷲ‬
                             ‫ﺮ‬
                        ‫ﺗﻌﺎﱃ ﻋﻨﻪ ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﻫﻲ ﺧﲑ ﻭﻟﻴﺲ ﺷ ‪‬ﺍﹰ ..‬
                            ‫‪‬‬
                                                                    ‫+‪ ‬‬
                   ‫‪ ‬‬

                                      ‫ﺜ‬                           ‫ﻞ‬
‫ﰲ ﻛ ﱢ ﳊﻈﺔ ﻣﻦ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻟﺰﻣﻨﻴﺔ ﺍﳌﻤﱠﻠﺔ ﺑﺄﺭﻗﺎﻡ ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ، ﺳﻮﺍﺀ ﺑﺎﻟﻨﺴﺒﺔ‬
      ‫ﻥ‬
‫ﻟﻠﻤﺎﺿﻲ ﺃﻭ ﻟﻠﻤﺴﺘﻘﺒﻞ ، ﺗﻮﺟﺪ ﻫﻴﺌﺔ ﻣﻜﺎﻧﻴﺔ ﳊﻮﺍﺩﺙ ﺍﻟﻜﻮﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ .. ﻭﺇ ﱠ ﺭ‪‬ﻓﹾﻊ‬
                                                            ‫ﻱ‬
‫ﻏﻄﺎﺀ ﺍﻟﺰﻣﻦ ﻋﻦ ﺃ ‪ ‬ﺣﺎﺩﺛﺔ ﰲ ﳊﻈﺔ ﻣﺎ ، ﻳﻌﲏ ﺭﺅﻳﺔﹶ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳌﻜﺎﱐ ﺍﶈﻴﻂ ‪‬ﺬﻩ‬
                                             ‫ﻴ‬
‫ﺍﳊﺎﺩﺛﺔ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ .. ﻓﺼﻮﺭ ﺗﻐ‪‬ﺮ ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﻣﻦ ﳊﻈﺔ ﻷﺧﺮﻯ ، ﺗﻨﺘﻘﻞ ﻋﻠﻰ ﳏﻮﺭ‬
                                               ‫ﺍﻟﺰﻣﻦ ﻣﻦ ﺍﳌﺎﺿﻲ ﺑﺎﲡﺎﻩ ﺍﳌﺴﺘﻘﺒﻞ ..‬
‫٣٢١‬             ‫‪‬‬                 ‫‪‬‬
             ‫‪    ‬‬    ‫‪‬‬
                            ‫ﻳ‬
‫ﻭﺧﺎﻟﻖ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، ‪‬ﺸﺎﻫﺪ ﺩﺍﺋﻤﺎﹰ ﲨﻴﻊ ﺻﻮﺭ ﺍﳍﻴﺌﺔ‬
                              ‫ﺍﳌﻜﺎﻧﻴﺔ ﳍﺬﺍ ﺍﻟﻜﻮﻥ ، ﻣﻦ ﺑﺪﺍﻳﺘﻪ ﺇﱃ ‪‬ﺎﻳﺘﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ..‬
                          ‫ﻱ‬
‫ﻟﺬﻟﻚ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺭﻓﻊ ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﻋﻦ ﺃ ‪ ‬ﳐﻠﻮﻕ ﺑﺎﻟﻨﺴﺒﺔ ﳊﺎﺩﺛﺔ‪ ‬ﻣﺎ ،‬
‫ﺳﻮﺍﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺎﺿﻲ ﺃﻡ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ، ﻓﺈﻧﻪ ﻳﺮﻓﻊ ﻋﻨﻪ ﻫﺬﺍ ﺍﻟﻐﻄﺎﺀ ﻟﲑﻯ ﺻﻮﺭ‬
                                  ‫ﺍﳍﻴﺌﺔ ﺍﳌﻜﺎﻧﻴﺔ ﻟﻠﺤﺎﺩﺛﺔ ﺳﻮﺍﺀ ﻣﺎﺿﻴﻬﺎ ﺃﻡ ﻣﺴﺘﻘﺒﻠﻬﺎ ..‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺙ ﻣﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﺣﲔ ﺭﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ – ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳊﺎﺩﺛﺔ –‬
                                                     ‫ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ..‬
                              ‫ﲤ‬                                               ‫ﻣ‬
‫ﺃ ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﺎﺩﺛﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺇﻗﺎﻣﺔ ﺍﳉﺪﺍﺭ ( ، ﻓﻘﺪ ﱠﺖ ﺑﻌﺪ ﺃﻥ ﺭﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﻌﺒﺪ‬
‫ﺍﻟﺼﺎﱀ – ﺇﺿﺎﻓﺔﹰ ﺇﱃ ﺍﻟﻐﻴﺐ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ – ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺒﺎﻃﻦ ﻭﺍﳉﻮﻫﺮ ﻭﺍﳊﻘﻴﻘﺔ ..‬
  ‫ﻬ‬
‫ﻭﻫﻨﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﲢﺬﻳﺮ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ، ﻭﺗﻌ ‪‬ﺪ‬
           ‫ﺞ ﻥ‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪﻡ ﺍﻻﺣﺘﺠﺎﺝ ، ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻋﺎﺩ ﻭﺍﺣﺘ ‪ ، ‬ﻷ ﱠ ﺭﻓﻊ ﺍﻟﻐﻄﺎﺀ‬
                                ‫ﰲ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ، ﺃﻋﻤﻖ ﻣﻨﻪ ﰲ ﺍﳊﺎﺩﺛﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ..‬
      ‫ﻥ‬
‫ﺇ ﱠ ﺇﺩﺭﺍﻙ ﻛﱰ ﺍﻟﻴﺘﻴﻤﲔ ﲢﺖ ﺍﳉﺪﺍﺭ ، ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﺭﻓﻊ ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﳌﻜﺎﻥ ، ﻭﺇ ﱠ ﻣﻌﺮﻓﺔ‬‫ﻥ‬
‫ﺃﻧﻪ ﻛﺎﻥ ﳍﻤﺎ ﺃ ‪ ‬ﺻﺎﱀ ، ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﺭ‪‬ﻓﹾﻊ ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺎﺿﻲ .. ﻭﻣﻌﺮﻓﺘﻪ ﺑﺄ ﱠ‬
‫ﻥ‬                                                               ‫ﺏ‬
‫ﻫﺬﻳﻦ ﺍﻟﻐﻼﻣﲔ ﺍﻟﻴﺘﻴﻤﲔ ﺳﻴﻜﱪﺍﻥ ، ﻭﺳﻴﺨﺮﺟﺎﻥ ﻛﱰﳘﺎ ، ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﺭ‪‬ﻓﹾﻊ ﻏﻄﺎﺀ ﻏﻴﺐ‬
                                                                ‫ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ..‬
‫ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺭﻓﻊ ﻫﺬﻩ ﺍﻷﻏﻄﻴﺔ ، ﳌﺎﺫﺍ ﺃﻗﺎﻡ ﺍﳉﺪﺍﺭ ؟ .. ﺃﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﻤﻜﻦ‬
                     ‫ﺍﺳﺘﺨﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﱰ ﻭﺇﻋﻄﺎﺅﻩ ﻟﻠﻴﺘﻴﻤﲔ ﺑﺪﻻﹰ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﳉﺪﺍﺭ ؟! ..‬
                 ‫ﻥ‬
‫ﻭﻫﻨﺎ ﺟﺎﺀ ﺩﻭﺭ ﺭﻓﻊ ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺒﺎﻃﻦ ﻭﺍﳉﻮﻫﺮ ﻭﺍﳊﻘﻴﻘﺔ .. ﺇ ﱠ ﻋﺪﻡ ﺗﻀﻴﻴﻒ ﺃﻫﻞ‬
  ‫ﺴ‬                                                  ‫ﻣ‬
‫ﺍﻟﻘﺮﻳﺔ ﳍﻤﺎ ، ﻫﻲ ﺣﺎﺩﺛﺔ ‪‬ﺸﺎﻫﺪﺓ ، ﻭﻣﻦ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺬﻱ ﻳﺪﺭﻛﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ‬
                           ‫ﻦ‬                             ‫ﻱ‬
‫ﻭﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ، ﻭﺃ ‪ ‬ﺇﻧﺴﺎﻥ ﺷﺎﻫﺪ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ .. ﻭﻟﻜ ‪ ‬ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﻛﺸﻒ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻨﻪ ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺒﺎﻃﻦ ﻭﺍﳉﻮﻫﺮ ﻭﺍﳊﻘﻴﻘﺔ ﳍﺬﻩ ﺍﳊﺎﺩﺛﺔ ، ﻓﺎﺳﺘﻨﺘﺞ ﻵﻣﺔ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﻭﻋﺪﻡ‬
‫٤٢١‬            ‫‪‬‬                  ‫‪‬‬
            ‫‪    ‬‬   ‫‪‬‬
‫ﺃﻣﺎﻧﺘﻬﻢ ، ﻭﺑﺎﻟﺘﺎﱄ ﺳﻠﺒﻬﻢ ﻟﻠﻜﱰ ﰲ ﺣﺎﻝ ﺣﺼﻞ ﻋﻠﻴﻪ ﺍﻟﻐﻼﻣﺎﻥ ﺍﻟﻴﺘﻴﻤﺎﻥ .. ﻟﻘﺪ ﺍﺳﺘﻨﺘﺞ‬
                                                         ‫ﻥ‬
‫ﻧﺘﻴﺠﺔ ﺭﻓﻊ ﻫﺬﺍ ﺍﻟﻐﻄﺎﺀ ، ﺃ ﱠ ﺍﻟﻜﱰ ﳚﺐ ﺃﻥ ﻳﺒﻘﻰ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺃﻳﺪﻱ ﺍﻟﻐﻼﻣﲔ ﻣﺎ ﺩﺍﻣﺎ ﺻﻐﲑﻳﻦ‬
                                                                           ‫..‬
                                                                 ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻓﺈ ﱠ ﺭﻓﻊ ﻫﺬﻩ ﺍﻷﻏﻄﻴﺔ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﺓ ﻋﻦ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ، ﺟﻌﻞ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
                                                                   ‫ﺞ‬      ‫ﺴ‬
                                                     ‫ﺍﻟ ‪‬ﻼﻡ ﳛﺘ ‪ ‬ﻣﻦ ﺟﺪﻳﺪ ..‬
                                    ‫ﻨ‬
‫ﺇ ﱠ ﺍﻟﺒﺤﺚ ﺍﳍﺎﺩﻑ ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﺎ ﻏﺎﺏ ﻋ‪‬ﺎ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﻘﻊ ﰲ ﺳﺎﺣﺔ‬      ‫ﻥ‬
            ‫ﺪ‬          ‫ﺪ‬              ‫ﻻ‬                             ‫ﻴ‬
‫ﺍﻟﻐﻴﺐ ﺍﳌﻘ‪‬ﺪ ، ﻻ ﻳﻜﻮﻥ ﺑﺎﲡﺎﻫﻪ ﺍﻟﺼﺤﻴﺢ ﺇ ﹼ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻘ ‪‬ﻣﺎﺗﻪ ﻣﺴﺘﻤ ‪‬ﺓ ﻣﻦ ﺇﺣﺪﻯ ﺃﻭ‬
                                                      ‫ﻛﻠﱵ ﺍﻟﺴﺎﺣﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ :‬
‫١ – ﻣﺎﺩﺓ ﺍﻟﻜﻮﻥ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ، ﻭﺍﻟﱵ ﺗﻘﻊ ﲢﺖ ﺣﻮﺍ ‪‬ﻨﺎ‬
  ‫ﺳ‬
                                                                                          ‫ﻭﲡﺎﺭﺑﻨﺎ ..‬
‫٢ – ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺍﻟﺬﻱ ﳜﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﻋﻦ ﻣﺴﺎﺋﻞ ﺍﳌﺎﺿﻲ‬
                                                        ‫ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ..‬
               ‫ﺚ ﻝ‬                                 ‫ﺪ ﺪ‬
‫ﻭﺃ ‪ ‬ﲝﺚ ﻻ ﻳﺴﺘﻤ ‪ ‬ﻣﻘ ‪‬ﻣﺎﺗﻪ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﺴﺎﺣﺘﲔ ، ﻫﻮ ﲝ ﹲ ﺿﺎ ﱞ ، ﻟﻦ ﻳﺼﻞ ﺇﱃ ﺃﻱ‬ ‫ﻱ‬
                            ‫ﻠ‬
‫ﻧﺘﻴﺠﺔ ﺻﺤﻴﺤﺔ ، ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ، ﻫﻢ ﻣﻦ ﺍﳌﻀﱢﲔ ﺍﻟﺬﻳﻦ ﻳﺒﺘﻌﺪﻭﻥ ﻭﻳﺒﻌﺪﻭﻥ ﻏﲑﻫﻢ‬
                                                                 ‫ﻋﻦ ﺍﳊﻘﻴﻘﺔ ..‬
                                                        ‫ﺗﺪ‬
‫ﻭﻟﻨﺨﺘﺮ ﻣﺴﺄﻟﺔﹰ ‪‬ﻌ ‪ ‬ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻐﻴﺐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ، ﻭﻟﻨﺒﺤﺚ ﻓﻴﻬﺎ ﻋﱪ ﻣﻘﺪﻣﺎﺕ ﳜﱪﻧﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ .. ﺇ‪‬ﺎ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﻝ ، ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺿ ﱠ‬
‫ﻞ‬
          ‫ﻥ‬               ‫ﻞ‬                                              ‫ﻞ‬
‫‪‬ﺎ ﻛ ﱡ ﻣﻦ ﺍﺑﺘﻌﺪ ﰲ ﲝﺜﻪ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ .. ﻟﻘﺪ ﺿ ﱠ ‪‬ﺎ ﺍﻟﻜﺜﲑﻭﻥ ، ﻷ ﱠ ﺃﲝﺎﺛﻬﻢ ﻻ‬
                                            ‫ﻳ‬
‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺴﺘﻨﺪ ﺇﱃ ﻋﻠﻢ ﺍﳌﺸﺎﻫﺪﺓ ﺍﳌﺎﺩ‪‬ﺔ ، ﺍﻟﱵ ﺗﻌﻮﺩ ﺑﺎﻟﺰﻣﻦ ﺇﱃ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ، ﻭﱂ ﺗﺴﻨﺪ‬
                               ‫ﺇﱃ ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ..‬
‫‪x‹Ï‚-GãB àMZä. $tBur öNÍkŦàÿRr& t,ù=yz Ÿwur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,ù=yz öNåk–E‰uhô©r& !$¨B‬‬   ‫)‬
                                                          ‫#$9‪ ] ( #Y‰àÒtã tû,Íj#ÅÒßJø‬ﺍﻟﻜﻬﻒ : ١٥ [‬
‫٥٢١‬              ‫‪‬‬                  ‫‪‬‬
              ‫‪    ‬‬   ‫‪‬‬
                                                                    ‫ﻥ ﻞ‬
‫ﺇ ﱠ ﻛ ﱠ ﺣﻠﻘﺔ‪ ‬ﻣﻦ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ - ﻭﺃﻱ ﻣﺴﺄﻟﺔ – ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺗﺮﺳﻢ‬
                 ‫ﻮ‬
‫ﺻﻮﺭﺓ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺒﻬﺎ ، ﻭﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻠﻬﺎ .. ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺗﺼ ‪‬ﺭ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
             ‫ﻮ‬                                                      ‫ﻞ‬
‫ﻛﺎﻣﻠﺔ ﺑﻜ ﱢ ﺟﻮﺍﻧﺒﻬﺎ ، ﳚﺐ ﺍﻟﻨﻈﺮ ﰲ ﲨﻴﻊ ﺻﻮﺭ ﺟﻮﺍﻧﺒﻬﺎ ﻭﻣﺮﺍﺣﻠﻬﺎ ﺍﻟﱵ ﺗﺼ ‪‬ﺭ ﺣﻠﻘﺎ‪‬ﺎ ﰲ‬
                                                                  ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..‬
                        ‫ﻥ‬         ‫ﺩ‬                      ‫ﻠ‬       ‫ﻞ‬
‫ﻭﺃﻭﻝ ﻣﺎ ﺿ ﱠ ﺑﻪ ﺍﳌﻀﱡﻮﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﻫﻮ ﺍ ‪‬ﻋﺎﺅﻫﻢ ﺃ ﱠ ﺑﺸﺮﺍﹰ ﻛﺎﻧﻮﺍ ﻣﻊ ﺁﺩﻡ ﻋﻠﻴﻪ‬
                                                                     ‫ﻥ‬
‫ﺍﻟ ‪‬ﻼﻡ ، ﻭﺃ ﱠ ﺍﺻﻄﻔﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ، ﻳﻌﲏ ﺍﺧﺘﻴﺎﺭﻩ ﻣﻦ ﺑﲔ ﺃﻭﻟﺌﻚ ﺍﻟﺒﺸﺮ ، ﻭﲤﻴﻴﺰﻩ ﻋﻨﻬﻢ‬‫ﺴ‬
                                                ‫ﻻ‬
            ‫ﺑﺎﻟﻌﻘﻞ ، ﻓﺎﺻﻄﻔﺎﺀ ﻓﺮﺩ ﻣﺎ ﻻ ﻳﻜﻮﻥ ﺇ ﹼ ﻣﻦ ﺑﲔ ﳎﻤﻮﻋﺔ ﺃﻓﺮﺍﺩ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﻢ ..‬
‫) )‪ ] ( tûüÏJn=»yèø9$# ’n?tã tbºt•ôJÏã tA#uäur zOŠÏdºt•ö/Î) tA#uäur %[nqçRur tPyŠ#uä #’s"sÜô¹$# ©!$# ¨bÎ‬ﺁﻝ‬
                                                                                             ‫ﻋﻤﺮﺍﻥ : ٣٣ [‬
                                     ‫ﺪ‬
‫ﻭﻻ ﻳﻜﻤﻦ ﺍﻟﻀﻼﻝ ﰲ ﻋﺪﻡ ﺍﺳﺘﻨﺎﺩ ﻣﻘ ‪‬ﻣﺎ‪‬ﻢ ﻋﻠﻰ ﺳﺎﺣﱵ ﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ – ﻣﺎﺩﺓ ﺧﻠﻖ‬
‫ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ – ﻓﺤﺴﺐ ، ﺑﻞ ﻳﻜﻤﻦ ﰲ ﲢﺮﻳﻒ ﻣﻌﲎ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ..‬
                ‫ﺩ‬                                                 ‫ﻥ‬
‫ﻓﺎﻓﺘﺮﺍﺿﻬﻢ ﺃ ﱠ ﺑﺸﺮﺍﹰ ﻛﺎﻧﻮﺍ ﻣﻊ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﲤﻴﻴﺰﻩ ﺑﺎﻟﻌﻘﻞ ، ﻣﺮ ‪‬ﻩ – ﰲ ﻣﺬﻫﺒﻬﻢ‬
                            ‫ﻻ‬                                 ‫ﻥ‬
   ‫ﺍﻟﻔﻜﺮﻱ ﻫﺬﺍ – ﺃ ﱠ ﺍﺻﻄﻔﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ، ﻻ ﻳﻜﻮﻥ ﺇ ﹼ ﻣﻦ ﺑﲔ ﳎﻤﻮﻋﺔ ﻣﻦ ﺃﻗﺮﺍﻧﻪ ..‬
                                                ‫ﻥ‬
‫ﻟﻘﺪ ﻧﺴﻮﺍ – ﺑﻞ ﺗﻨﺎﺳﻮﺍ – ﺃ ﱠ ﺳﺎﺣﺔ ﺍﺻﻄﻔﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ، ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻟﺴﺎﺣﺔ ﺍﻟﱵ‬
‫ﺍﺻﻄﻔﻰ ﻣﻨﻬﺎ ﻧﻮﺣﺎﹰ ، ﻭﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻟﺴﺎﺣﺔ ﺍﻟﱵ ﺍﺻﻄﻔﻰ ﻣﻨﻬﺎ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ، ﻭﺍﻟﱵ ﻫﻲ ﺫﺍ‪‬ﺎ‬
                           ‫ﻥ‬
‫ﺍﻟﺴﺎﺣﺔ ﺍﻟﱵ ﺍﺻﻄﻔﻰ ﻣﻨﻬﺎ ﺁﻝ ﻋﻤﺮﺍﻥ .. ﻓﻌﻨﺪﻣﺎ ﻧﻘﻮﻝ ﺃ ﱠ ﺍﻷﺳﺘﺎﺫ ﻗﺪ ﺍﺻﻄﻔﻰ ﻣﻦ ﻃﻼﺑﻪ‬
                            ‫ﰎ‬           ‫ﻥ‬               ‫ﺼ‬
‫ﻓﻼﻧﺎﹰ ﻭﻓﻼﻧﺎﹰ ﻋﻠﻰ ﺍﻟ ‪‬ﻒ ، ﻓﻬﺬﺍ ﻳﻌﲏ ﺃ ﱠ ﺍﻟﺴﺎﺣﺔ ﺍﻟﱵ ﱠ ﻓﻴﻬﺎ ﺍﻻﺻﻄﻔﺎﺀ ﻫﻲ ﺫﺍ‪‬ﺎ ﻟﻔﻼﻥ‬
‫ﺍﻷ ‪‬ﻝ ﻭﻟﻔﻼﻥ ﺍﻟﺜﺎﱐ ، ﻓﻮﺍﻭ ﺍﻟﻌﻄﻒ ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﲔ ﻓﻼﻥ ﺍﻷ ‪‬ﻝ ﻭﻓﻼﻥ ﺍﻟﺜﺎﱐ ، ﺗﻌﲏ ﺃ ﱠ‬
‫ﻥ‬                     ‫ﻭ‬                                                  ‫ﻭ‬
                                     ‫ﺍﺻﻄﻔﺎﺀﳘﺎ ﻣﻦ ﺳﺎﺣﺔ ﻭﺍﺣﺪﺓ ﻫﻲ ﺍﻟﺼﻒ ..‬
         ‫ﻞ‬                                              ‫ﻥ‬          ‫ﻮ‬
‫ﻭﻳﺘﺼ ‪‬ﺭ ﻫﺆﻻﺀ ﺃ ﱠ ﺁﺩﻡ ﻭﻧﻮﺣﺎﹰ ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ، ﺍﻟﺬﻳﻦ ﻋﺎﺵ ﻛ ﱞ ﻣﻨﻬﻢ ﰲ‬
                  ‫ﺪ‬          ‫ﻞ‬          ‫ﻥ‬
‫ﺯﻣﻦ ﳜﺘﻠﻒ ﻓﻴﻪ ﻋﻦ ﺍﻵﺧﺮ ، ﻳﻘﺘﻀﻲ ﺃ ﱠ ﺍﺻﻄﻔﺎﺀ ﻛ ﱟ ﻣﻨﻬﻢ ﻻ ﺑ ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﳎﻤﻮﻋﺔ‬
                                      ‫ﺍﻷﻓﺮﺍﺩ ﺍﳌﻮﺟﻮﺩﻳﻦ ﻣﻌﻬﻢ ﰲ ﺯﻣﻦ ﻭﺍﺣﺪ ..‬
‫٦٢١‬           ‫‪‬‬                  ‫‪‬‬
           ‫‪    ‬‬    ‫‪‬‬
                                                               ‫ﻮ‬
‫ﺇ ﱠ ﻫﺬﺍ ﺍﻟﺘﺼ ‪‬ﺭ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻳﺮﻳﺪﻭﻥ ﺟﻌﻠﻪ ﻗﻴﺪﺍﹰ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ‬‫ﻥ‬
                                    ‫ﻥ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻋﻠﻰ ﻗﺪﺭﺗﻪ .. ﻓﻘﺪ ﺗﻨﺎﺳﻮﺍ ﺃ ﱠ ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ، ﻏﲑ ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ‬
                                                            ‫ﻥ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺃ ﱠ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ – ﺍﻟﻌﺎﻟﹶﻤﲔ – ﻳﺮﺍﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ، ﻣﻦ ﺁﺩﻡ‬
  ‫ﻠ‬                                         ‫ﻥ‬                       ‫ﺴ‬
‫ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ، ﻭﺃ ﱠ ﻛﻠﻤﺔ ﺍﻟﻌﺎﳌﹶﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﺸﻤﻞ ﲨﻴﻊ ﺍﳌﻜﱠﻔﲔ‬
     ‫ﺮ‬                                 ‫ﻳ‬
‫ﻣﻦ ﺍﻟﺒﺸﺮ ﻭﻏﲑﻫﻢ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ، ﻭﻻ ‪‬ﻘﺼﺪ ‪‬ﺎ ﺟﻴﻞ ﺩﻭﻥ ﺍﻵﺧﺮ .. ﺃﻱ ﺃ‪‬ﺎ ﳎ ‪‬ﺩﺓ ﻋﻦ‬
                                                     ‫ﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
‫) )‪ ] ( tûüÏJn=»yèù=Ïj9 “Y‰èdur %Z.u‘$t7ãB sp©3t6Î/ “Ï%©#s9 Ĩ$¨Y=Ï9 yìÅÊãr ;MøŠt/ tA¨rr& ¨bÎ‬ﺁﻝ ﻋﻤﺮﺍﻥ :‬
                                                                                                        ‫٦٩ [‬
                               ‫) ‪ ] ( šúüÏJn=»yèù=Ïj9 ZptHôqy‘ žwÎ) š•»oYù=y™ö‘r& !$tBur‬ﺍﻷﻧﺒﻴﺎﺀ : ٧٠١ [‬

‫) ?‪] ( #·•ƒÉ‹tR šúüÏJn=»yèù=Ï9 tbqä3u‹Ï9 ¾Ínωö6tã 4’n?tã tb$s%ö•àÿø9$# tA¨“tR “Ï%©!$# x8u‘$t6s‬ﺍﻟﻔﺮﻗﺎﻥ: ١ [‬

 ‫) )‪ ] ( tLìÉ)tGó¡o„ br& öNä3ZÏB uä!$x© `yJÏ9 ÇËÐÈ tûüÏHs>»yèù=Ïj9 Ö•ø.ÏŒ žwÎ) uqèd ÷bÎ‬ﺍﻟﺘﻜﻮﻳﺮ : ٧٢ – ٨٢ [‬

‫) )‪`ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ‬‬     ‫ﻟﻮ ﻧﻈﺮ ﻫﺆﻻﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :‬

‫?‪ ] ( ãbqä3u‹sù `ä. ¼çms9 tA$s% ¢OèO 5>#t•è‬ﺍﻟﻨﺴﺎﺀ : ٩٥ [ .. ﻟﻌﻠﻤﻮﺍ ﺃ ﱠ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻠﻘﻪ‬
                    ‫ﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻣﺒﺎﺷﺮﺓﹰ ﺩﻭﻥ ﺃﺏ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﻟﻴﺲ ﺻﺤﻴﺤﺎﹰ .. ﺇ ﱠ‬
‫ﻥ‬
                                                   ‫ﰎ‬                  ‫ﻥ‬
‫ﺯﻋﻤﻬﻢ ﺑﺄ ﱠ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﹼ ﺍﺻﻄﻔﺎﺅﻩ ﻣﻦ ﺑﲔ ﳎﻤﻮﻋﺔ ﺃﻗﺮﺍﻥ ﻳﻌﻴﺸﻮﻥ ﻣﻌﻪ ﰲ ﻋﺼﺮﹴ‬
                                                              ‫ﻧ ﺧ‬
          ‫ﻭﺍﺣﺪ ، ﻳﻘﺘﻀﻲ ﺃ‪‬ﻪ ‪‬ﻠﻖ ﻣﻦ ﺃﺏﹴ ﻭﺃﻡ ، ﻭﻫﺬﺍ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..‬
‫ﻭﻳﺒ‪‬ﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﺍﺑﺘﺪﺍﺀً ﻣﻦ ﺍﻟﺘﺮﺍﺏ ، ﻓﺎﻟﻄﲔ ،‬  ‫ﻴ‬
‫ﻥ‬
‫ﻓﺎﳊﻤﺄ ﺍﳌﺴﻨﻮﻥ ، ﻓﺎﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ ، ﻓﺘﺴﻮﻳﺘﻪ ، ﻓﻨﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ .. ﻭﳓﻦ ﻧﻌﺮﻑ ﺃ ﱠ‬
                  ‫ﻣﻴ‬         ‫ﺗ‬         ‫ﻥ‬                              ‫ﺃ‬
‫ﺍﻟﺘﺮﺍﺏ ﺇﺫﺍ ﹸﺿﻴﻒ ﺇﻟﻴﻪ ﺍﳌﺎﺀ ﺃﺻﺒﺢ ﻃﻴﻨﺎﹰ ، ﻭﺃ ﱠ ﺍﻟﻄﲔ ﺇﺫﺍ ‪‬ﺮﻙ ﻓﺘﺮﺓ ‪‬ﻌ‪‬ﻨﺔ ﺃﺻﺒﺤﺖ ﻟﻪ ﺭﺍﺋﺤﺔ‬
                                                         ‫ﺗ‬
                        ‫ﻭﺃﺻﺒﺢ ﲪﺄﹰ ﻣﺴﻨﻮﻧﺎﹰ ، ﻭﺇﺫﺍ ‪‬ﺮﻙ ﺑﻌﺪ ﺫﻟﻚ ﻳﺼﺒﺢ ﺻﻠﺼﺎﻻﹰ ﻛﺎﻟﻔﺨﺎﺭ ..‬
‫٧٢١‬                  ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                          ‫‪‬‬
‫) )‪ãbqä3u‹sù `ä. ¼çms9 tA$s% ¢OèO 5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ‬‬

                                                                                             ‫( ] ﺍﻟﻨﺴﺎﺀ : ٩٥ [‬
                          ‫) )‪ ] ( &ûüÏÛ `ÏiB #ZŽ|³o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ‬ﺹ : ١٧ [‬

‫‪#sŒÎ*sù ÇËÑÈ 5bqãZó¡¨B :*yJym ô`ÏiB 9@»|Áù=|¹ `ÏiB #\•t±o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ)ur‬‬   ‫)‬
             ‫™‪ ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy‬ﺍﳊﺠﺮ : ٨٢ – ٩٢ [‬

                              ‫) {‪ ] ( Í‘$¤‚xÿø9$%x. 9@»|Áù=|¹ `ÏB z`»|¡SM}$# šYn=y‬ﺍﻟﺮﲪﻦ : ٤١ [‬

                      ‫ﻦ‬                   ‫ﺐ‬
‫ﻭﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﱂ ﻧﺸﻬﺪﻫﺎ ، ﻓﻬﻲ ﻏﻴ ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ، ﻭﻟﻜ ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺗﺮﻙ ﺑﲔ ﺃﻳﺪﻳﻨﺎ‬
                 ‫ﻥ‬                                                 ‫ﻴ‬
‫ﺩﻟﻴﻼﹰ ﺣﺴ‪‬ﺎﹰ ﻋﻠﻰ ﺻﺪﻕ ﺇﺧﺒﺎﺭﻩ ﻟﻨﺎ ﻋﻦ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ، ﻓﻨﺤﻦ ﻧﻌﻠﻢ ﺃ ﱠ ﺍﳌﻮﺕ ﻧﻘﻴﺾ ﺍﳊﻴﺎﺓ‬
                                                             ‫ﻞ‬
                ‫، ﻭﳓﻦ ﻧﺸﻬﺪ ﻛ ﱠ ﻳﻮﻡ ﻣﺴﺄﻟﺔ ﺍﳌﻮﺕ ﻭﻣﺮﺍﺣﻞ ﺗﻔﻜﻚ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ..‬
‫ﺇ ﱠ ﺃﻭﻝ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﺧﺮﻭﺝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ، ﻭﻫﺬﻩ ﺗﻘﺎﺑﻞ‬   ‫ﻥ‬
                       ‫ﻴ‬        ‫ﻠ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﻣﺮﺍﺣﻞ ﺍﳋﻠﻖ ، ﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺼﱠﺐ ﺟﺴﺪ ﺍﳌ‪‬ﺖ ، ﻭﻫﺬﻩ ﺗﻘﺎﺑﻞ ﻣﺮﺣﻠﺔ‬
‫ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ .. ﺑﻌﺪ ﺫﻟﻚ ﲣﺮﺝ ﺭﺍﺋﺤﺔ ﺍﳉﺴﺪ ، ﻭﻫﺬﻩ ﺗﻘﺎﺑﻞ ﻣﺮﺣﻠﺔ ﺍﳊﻤﺄ ﺍﳌﺴﻨﻮﻥ‬
‫.. ﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺒﺨﺮ ﺍﳌﺎﺀ ﻭﻳﺒﻘﻰ ﺍﻟﺘﺮﺍﺏ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻞ ﺧﻠﻖ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ﻗﺒﻞ ﺇﺿﺎﻓﺔ ﺍﳌﺎﺀ‬
                                                            ‫ﺇﻟﻴﻪ ﻟﻴﺼﺒﺢ ﻃﻴﻨﺎﹰ ..‬

     ‫ﺩﺧﻮﻝ ﺍﻟﻨﻔﺲ ﰲ ﺍﳉﺴﺪ ) ﺍﻟﺘﺴﻮﻳﺔ (‬              ‫ﺻﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ‬              ‫ﲪﺄ ﻣﺴﻨﻮﻥ‬           ‫ﻃﲔ‬       ‫ﻣﺎﺀ‬   ‫+‬   ‫ﺗﺮﺍﺏ‬




       ‫ﺧﺮﻭﺝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ﺧﺮﻭﺟﺎﹰ ‪‬ﺎﺋ‪‬ﺎ‬
        ‫ﻴ‬                                                 ‫ﺗﺼ ﹼﺐ ﺍﳉﺴﺪ‬
                                                                ‫ﻠ‬                ‫ﺧﺮﻭﺝ ﺍﻟﺮﺍﺋﺤﺔ‬          ‫ﻣﺎﺀ‬   ‫+‬   ‫ﺗﺮﺍﺏ‬



                      ‫ﺜ‬                                               ‫ﺜ‬
‫ﺍﻟﺴﻄﺮ ﺍﻷﻭﻝ ﳝﱢﻞ ﺍﳊﻴﺎﺓ ﻭﺑﺪﺍﻳﺔ ﺍﳋﻠﻖ ) ﻟﻺﻧﺴﺎﻥ ( ، ﻭﺍﻟﺴﻄﺮ ﺍﻟﺜﺎﱐ ﳝﱢﻞ ﺍﳌﻮﺕ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳊﻴﺎﺓ‬
                                                                               ‫ﺍﻟﺪﻧﻴﺎ ..‬
‫٨٢١‬              ‫‪‬‬                  ‫‪‬‬
              ‫‪    ‬‬     ‫‪‬‬
         ‫ﺮ‬                            ‫ﺪ‬
‫.. ﻭﻟﻨﺘﺎﺑﻊ ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﻋﱪ ﻣﻘ ‪‬ﻣﺎﺕ ﻗﺮﺁﻧﻴﺔ ، ﺑﺎﲡﺎﻩ ﻧﺘﺎﺋﺞ ﻳﻘ ‪‬ﻫﺎ ﺍﻟﻘﺮﺁﻥ‬
                                           ‫ﺍﻟﻜﺮﱘ .. ﻟﻨﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..‬
‫‪#sŒÎ*sù ÇËÑÈ 5bqãZó¡¨B :*yJym ô`ÏiB 9@»|Áù=|¹ `ÏiB #\•t±o0 7,Î=»yz ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 y7•/u‘ tA$s% øŒÎ)ur‬‬         ‫)‬
              ‫™‪ ] ( tûïωÉf»y™ ¼çms9 (#qãès)sù ÓÇrr•‘ `ÏB ÏmŠÏù àM÷‚xÿtRur ¼çmçF÷ƒ§qy‬ﺍﳊﺠﺮ : ٨٢ – ٩٢ [‬
                                        ‫ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺸﻜﻞ ﺻﺮﻳﺢ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﻟﻴﺔ :‬
‫١ – ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺄﻧﻪ ﺳﻴﺨﻠﻖ ﺑﺸﺮﺍﹰ ﻣﻦ ﺻﻠﺼﺎﻝ ﻣﻦ ﲪﺄ ﻣﺴﻨﻮﻥ ،‬
‫ﺣﺴﺐ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﺟﺮﺕ ﻋﻠﻰ ﺍﳉﺴﺪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺇﱃ ﺍﻟﻄﲔ ﺇﱃ ﺍﳊﻤﺄ ﺍﳌﺴﻨﻮﻥ ﺇﱃ‬
                                                ‫ﺍﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ ..‬
          ‫٢ – ﺍﻛﺘﻤﺎﻝ ﺍﳋﻠﻖ ﺍﳉﺴﺪﻱ ﻵﺩﻡ ، ﻭﺗﺴﻮﻳﺘﻪ ﺑﺪﺧﻮﻝ ﻧﻔﺴﻪ ﰲ ﺟﺴﺪﻩ ﺍﳊ ‪.. ‬‬
             ‫ﻲ‬
                                                                                        ‫٣ – ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ..‬
                                                          ‫٤ – ﺗﻨﻔﻴﺬ ﺃﻣﺮ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ ..‬
                                                               ‫ﺴ‬
‫ﻭﻣﺴﺄﻟﺔ ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺄﻧﻪ ﺳﻴﺨﻠﻖ ﺑﺸﺮﺍﹰ ﻭﻳﺴﺘﺨﻠﻔﻬﻢ ﰲ ﺍﻷﺭﺽ ، ﻗﺒﻞ‬
                                              ‫ﻛ‬
                           ‫ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ، ﻫﻲ ﻣﺴﺄﻟﺔ ﺃ ﱠﺪﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..‬
‫‪`tB $pkŽÏù ã@yèøgrBr& (#þqä9$s% ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur‬‬           ‫)‬
‫‪Ÿw $tB ãNn=ôãr& þ’ÎoTÎ) tA$s% ( y7s9 â¨Ïd‰s)çRur x8ωôJpt¿2 ßxÎm7|¡çR ß`øtwUur uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿãƒ‬‬

‫?‪Ïä!$yJó™r'Î/ ’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur ÇÌÉÈ tbqßJn=÷ès‬‬

                                                     ‫‪ ] ( tûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd‬ﺍﻟﺒﻘﺮﺓ : ٠٣ – ١٣ [‬
         ‫ﻥ‬
‫ﻭﻣﺎ ﺗﺎﻫﺖ ﻋﻨﺪﻩ ﻋﻘﻮﻝ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ، ﻫﻮ ﻛﻴﻒ ﻋﺮﻓﺖ ﺍﳌﻼﺋﻜﺔ ﺑﺄ ﱠ ﺑﲏ ﺁﺩﻡ‬
‫ﺳﻴﻔﺴﺪﻭﻥ ﻭﺳﻴﺴﻔﻜﻮﻥ ﺍﻟﺪﻣﺎﺀ ؟ ، ﻟﺬﻟﻚ ﺃﺧﺬﻭﺍ ﺑﺎﻓﺘﺮﺍﺿﺎﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻣﻦ‬
  ‫ﻧ‬                                         ‫ﲤ‬            ‫ﻥ‬
‫ﺳﻠﻄﺎﻥ .. ﻟﻘﺪ ﻧﺴﻮﺍ ﺃ ﱠ ﻫﺬﻩ ﺍﶈﺎﺩﺛﺔ ﱠﺖ ﰲ ﺳﺎﺣﺔ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺃ‪‬ﻬﺎ‬
‫٩٢١‬              ‫‪‬‬                ‫‪‬‬
              ‫‪    ‬‬ ‫‪‬‬
‫ﺟﺮﺕ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻖ ﺍﻟﺰﻣﻦ ، ﻭﺑﲔ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﻋﺎﱂ ﻣﻐﺎﻳﺮ ﻟﻌﺎﱂ ﺍﳌﺎﺩﺓ‬
                                                             ‫ﺍﻟﺬﻱ ﻧﻨﺘﻤﻲ ﺇﻟﻴﻪ ..‬
‫ﻓﻬﻞ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺮﻳﻬﻢ ) ﺍﳌﻼﺋﻜﺔ ( ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﻟﺒﲏ ﺁﺩﻡ ،‬
‫ﻭﺻﻮﺭ ﺍﻟﻔﺴﺎﺩ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻟﺒﺸﺮ ﺍﻵﻥ ؟ .. ﻭﻫﻞ ﲡﺮﺅ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﻘﻮﻝ ﺇﻥ‬
‫ﺑﲏ ﺁﺩﻡ ﺳﻴﻔﺴﺪﻭﻥ ﻭﻳﺴﻔﻜﻮﻥ ﺍﻟﺪﻣﺎﺀ ، ﻟﻮﻻ ﺃ‪‬ﺎ ﺭﺃﺕ ﺻﻮﺭ ﺍﻟﻔﺴﺎﺩ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻟﺒﲏ‬
                      ‫ﺁﺩﻡ ، ﺑﻌﺪ ﺃﻥ ﻛﺸﻒ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ؟ ..‬
                                                              ‫ﳑ ﻛ ﻥ‬
‫ﻭ ‪‬ﺎ ﻳﺆ ﹼﺪ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﻓﺘﺢ – ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ – ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﻓﺮﺃﺕ ﺍﳌﻼﺋﻜﺔ‬
   ‫ﻥ‬
‫ﺻﻮﺭ ﺍﻟﻔﺴﺎﺩ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﺍﻟﱵ ﺳﻴﻘﻮﻡ ‪‬ﺎ ﺍﻟﺒﺸﺮ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻷﺭﺽ ، ﻫﻮ ﺃ ﱠ ﺍﷲ‬
                               ‫ﻭ‬
‫ﺗﻌﺎﱃ ﻋﺮﺽ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ‪ ‬ﺃﺻﺤﺎﺏ‪ ‬ﺍﻷﲰﺎﺀ ، ﺍﻟﺬﻳﻦ ‪‬ﺟﺪ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺑﻌﺪ ﻧﺰﻭﻝ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫) ‪’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur‬‬   ‫ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻷﺭﺽ‬
‫/‪ .. ( tûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd Ïä!$yJó™r'Î‬ﺇﺫﺍﹰ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺔ ﻣﻦ ﺍﳊﻮﺍﺭ ، ﹼ ﻛﺸﻒ‬
    ‫ﰎ‬
‫ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ، ﻓﺮﺃﺕ ﺍﳌﻼﺋﻜﺔ ﻣﺎ ﺳﻴﻜﻮﻥ ﻣﻦ ﺍﻟﺒﺸﺮ ﻣﻦ ﻓﺴﺎﺩ‪ ‬ﻭﺳﻔﻚ‪ ‬ﻟﻠﺪﻣﺎﺀ ، ﻓﻘﺎﻟﺖ :‬
                                                      ‫) &‪.. ß( uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿム`tB $pkŽÏù ã@yèøgrBr‬‬
                                                                        ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ :‬
‫‪HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur‬‬       ‫)‬
                                              ‫)‪ ] ( šúïωÉf»¡¡9$# z`ÏiB `ä3tƒ óOs9 }§ŠÎ=ö/Î‬ﺍﻷﻋﺮﺍﻑ : ١١ [‬

‫ﺇ ﱠ ﺍﻟ‪‬ﺺ ﺍﻟﻘﺮﺁﱐ ﻣﻄﻠ ‪ ‬ﻭﻭﺍﺿ ‪ ‬ﻭﺻﺮﻳ ‪ ، ‬ﻓﻜﻠﻤﺔ ) ‪ ( Nà6»oYø)n=yz‬ﺟﺎﺀﺕ ﺑﺼﻴﻐﺔ‬
                                    ‫ﺢ‬      ‫ﺢ‬      ‫ﻖ‬             ‫ﻥ ﻨ‬
‫ﺍﳉﻤﻊ ، ﻟﺘﺸﻤﻞ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ، ﻭﻛﺬﻟﻚ ﻛﻠﻤﺔ ) ¹|‪ .. ( Nä3»tRö‘§q‬ﻭ ‪‬ﺎ ﻳﺆﻛﺪ ﺫﻟﻚ ﺃ ﱠ‬
‫ﻥ‬             ‫ﳑ‬
    ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺴﺒﻖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺒﺎﺷﺮﺓﹰ ، ﲣﺎﻃﺐ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﻭﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﺃﻳﻀﺎﹰ ..‬
‫٠٣١‬                  ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                          ‫‪‬‬
‫‪ÇÊÉÈ tbrã•ä3ô±s? $¨B Wx‹Î=s% 3 |·ÍŠ»yètB $pkŽÏù öNä3s9 $uZù=yèy_ur ÇÚö‘F{$# ’Îû öNà6»¨Z©3tB ô‰s)s9ur‬‬          ‫)‬
‫‪}§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur‬‬

                                            ‫9‪ ] ( šúïωÉf»¡¡9$# z`ÏiB `ä3tƒ óOs‬ﺍﻷﻋﺮﺍﻑ : ٠١ – ١١ [‬

‫ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ‪ ( öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur‬ﺁﺩﻡ ﻋﻠﻴﻪ‬
                                                          ‫ﻨ‬
‫ﺍﻟﺴﻼﻡ ﻭﺣﺪﻩ ﳉﺎﺀ ﺍﻟ‪‬ﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻜﺮﱘ ﻣﺮﺗﺒﻄﺎﹰ ﺑﺂﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻮﺣﺪﻩ ، ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ‬
‫ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺴﺠﻮﺩ ﺍﻟﱵ ﺃﺗﺖ ﻣﺮﺗﺒﻄﺔ ﺑﺂﺩﻡ ﻭﺣﺪﻩ ) ‪.. ( tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO‬‬
                                                                ‫ﻴ‬
                                          ‫ﻭﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺘﺒ‪‬ﻦ ﻟﻨﺎ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﻟﻴﺔ :‬
‫١ – ﺧﻠﻖ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﻛﺄﻧﻔﺲ ﳎ ‪‬ﺩﺓ ﻋﻦ ﺍﳌﺎﺩﺓ ، ﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﱴ ﻗﻴﺎﻡ‬
                                       ‫ﺮ‬
                                                                                                         ‫ﺍﻟﺴﺎﻋﺔ ..‬
                                                  ‫٢ – ﺇﻋﻄﺎﺀ ﻫﺬﻩ ﺍﻷﻧﻔﺲ ﺻﻮﺭﻫﺎ ﺍﳋﺎ ‪‬ﺔ ‪‬ﺎ ..‬
                                                         ‫ﺻ‬
                                    ‫٣ – ﺇﻋﻄﺎﺀ ﺍﻷﻣﺮ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..‬
      ‫ﰎ‬                                  ‫ﰎ‬
‫ﻭﰲ ﻣﺮﺣﻠﺔ ﺍﻷﻧﻔﺲ ﻫﺬﻩ ، ﺑﻌﺪ ﺃﻥ ﱠ ﺧﻠﻖ ﺃﻧﻔﺲ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﻭﺗﺼﻮﻳﺮﻫﺎ ، ﱠ ﺃﻳﻀﺎﹰ‬
                                                    ‫ﻋ‬
 ‫ﲪﻞ ﺍﻹﻧﺴﺎﻥ ﻟﻸﻣﺎﻧﺔ ﺍﻟﱵ ‪‬ﺮﺿﺖ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ، ﻭﻫﻲ ﺍﻻﻟﺘﺰﺍﻡ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ‬
                                                                   ‫ﺮ‬
 ‫ﹸﻋﻄﻲ ﺣ ‪‬ﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ ، ﻭﺫﻟﻚ ﰲ ﺇﻃﺎﺭ ﻋﺎﱂ ﺍﳉﺰﺋﻴﺎﺕ ) ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﳌﺎﺩﺓ ﻭﺍﻟﺰﻣﺎﻥ (‬   ‫ﺃ‬
                                                       ‫ﺼ‬
                                          ‫ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﻛﺘﺎﺏ ) ﻗ ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ( ..‬
‫)‪$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ‬‬         ‫)‬
              ‫‪ ] ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&ur‬ﺍﻷﺣﺰﺍﺏ : ٢٧ [‬
          ‫ﰎ‬
‫ﻭﰲ ﻣﺮﺣﻠﺔ ﺍﻷﻧﻔﺲ ﻫﺬﻩ ، ﻭﺑﻌﺪ ﺃﻥ ﺍﺧﺘﺎﺭ ﺍﻹﻧﺴﺎﻥ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ، ﱠ ﺃﺧﺬ ﺍﻟﻌﻬﺪ‬
                                 ‫ﺮ‬
‫ﻭﺍﳌﻴﺜﺎﻕ ﻣﻦ ﲨﻴﻊ ﺑﲏ ﺁﺩﻡ ﰲ ﺣﺎﻟﺔ ﺍﻷﻧﻔﺲ ﺍ‪ ‬ﺩﺓ ﻗﺒﻞ ﻫﺒﻮﻁ ﻫﺬﻩ ﺍﻷﻧﻔﺲ ﰲ ﺃﺟﺴﺎﺩ ﻋﺎﱂ‬
                                                                ‫ﺍﻟﺪﻧﻴﺎ ..‬
١٣١                                    
                                                            
àMó¡s9r& öNÍkŦàÿRr& #’n?tã öNèdy‰pkô-r&ur öNåktJ-ƒÍh‘èŒ óOÏdÍ‘qßgàß `ÏB tPyŠ#uä ûÓÍ_t/ .`ÏB y7•/u‘ x‹s{r& øŒÎ)ur )

ÇÊÐËÈ tû,Î#Ïÿ»xî #x‹»yd ô`tã $¨Zà2 $¯RÎ) ÏpyJ»uŠÉ)ø9$# tPöqtƒ (#qä9qà)s? cr& ¡ !$tRô‰Îgx© ¡ 4’n?t/ (#qä9$s% ( öNä3În/t•Î/

Ÿ@yèsù $oÿÏ3 $uZä3Î=ökçJsùr& ( öNÏdω÷èt/ .`ÏiB Zp-ƒÍh‘èŒ $¨Zà2ur ã@ö7s% `ÏB $tRät!$t/#uä x8sŽõ°r& !$oÿ©VÎ) (#þqä9qà)s? ÷rr&

                                                                       [ ١٧٣ – ١٧٢ : ‫ ( ] ﺍﻷﻋﺮﺍﻑ‬tbqè=ÏÜö7ßJø9$#
                ‫ﺼ‬
‫ﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬ ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﱵ ﺗﻈﻬﺮﻫﺎ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﻣﻦ ﻗ‬
                                                                                                                                  ..
`tB $pkŽÏù ã@yèøgrBr& (#þqä9$s% ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur                 )
Ÿw $tB ãNn=ôãr& þ’ÎoTÎ) tA$s% ( y7s9 â¨Ïd‰s)çRur x8ωôJpt¿2 ßxÎm7|¡çR ß`øtwUur uä!$tBÏe$!$# à7Ïÿó¡o„ur $pkŽÏù ߉šøÿãƒ

Ïä!$yJó™r'Î/ ’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur ÇÌÉÈ tbqßJn=÷ès?

|MRr& y7¨RÎ) ( !$oYtFôJ¯=tã $tB žwÎ) !$uZs9 zNù=Ïæ Ÿw y7oY»ysö6ß™ (#qä9$s% ÇÌÊÈ tûüÏ%ω»|¹ öNçFZä. bÎ) ÏäIwàs¯»yd

@è%r& öNs9r& tA$s% öNÎhͬ!$oÿôœr'Î/ Nèdr't6/Rr& !$£Jn=sù ( öNÎhͬ!$oÿôœr'Î/ Nßg÷¥Î;/Rr& ãPyŠ$t«¯»tƒ tA$s% ÇÌËÈ ÞOŠÅ3ptø:$# ãLìÎ=yèø9$#

øŒÎ)ur ÇÌÌÈ tbqãKçFõ3s? öNçFYä. $tBur tbr߉ö7è? $tB ãNn=÷ær&ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# |=ø‹xî ãNn=ôãr& þ’ÎoTÎ) öNä3©9

šúïÍ•Ïÿ»s3ø9$# z`ÏB tb%x.ur uŽy9õ3tFó™$#ur 4’n1r& }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=uKù=Ï9 $oYù=è%

$t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym #´‰xîu‘ $yg÷ZÏB Ÿxä.ur sp¨Ypgø:$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒ $uZù=è%ur ÇÌÍÈ

$tR%x. $£JÏB $yJßgy_t•÷zr'sù $pk÷]tã ß`»sÜø‹¤±9$# $yJßg©9y—r'sù ÇÌÎÈ tûüÏHÍ>»©à9$# z`ÏB $tRqä3tFsù not•yf¤±9$# ÍnÉ‹»yd

ÇÌÏÈ &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# $uZù=è%ur ( ÏmŠÏù

(#qäÜÎ7÷d$# $oYù=è% ÇÌÐÈ ãLìÏm§•9$# Ü>#§q-G9$# uqèd ¼çm¯RÎ) 4 Ïmø‹n=tã z>$tGsù ;M»yJÎ=x. ¾ÏmÎn/§‘ `ÏB ãPyŠ#uä #‘¤)n=tGsù
‫٢٣١‬                  ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                           ‫‪‬‬
‫‪tbqçRt“øts† öNèd Ÿwur öNÍköŽn=tæ ì$öqyz Ÿxsù y“#y‰èd yìÎ7s? `yJsù “W‰èd ÓÍh_ÏiB Nä3¨Yt•Ï?ù'tƒ $¨BÎ*sù ( $YèŠÏHsd $pk÷]ÏB‬‬

                                                                                      ‫( ] ﺍﻟﺒﻘﺮﺓ : ٠٣ – ٨٣ [‬
                                                                     ‫ﺗ ﻮ‬             ‫ﻥ‬
                                 ‫ﺇ ﱠ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ‪‬ﺼ ‪‬ﺭﻫﺎ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﻫﻲ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺘﺎﱄ :‬
                                      ‫١ – ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ ﲜﻌﻞ ﺧﻠﻴﻔﺔ ﰲ ﺍﻷﺭﺽ ..‬
                                        ‫٢ – ﻣﻌﺮﻓﺔ ﺍﳌﻼﺋﻜﺔ ﺑﺈﻓﺴﺎﺩ ﺑﲏ ﺁﺩﻡ ﻭﺳﻔﻜﻬﻢ ﺍﻟﺪﻣﺎﺀ ..‬
‫٣ – ﺗﻌﻠﻴﻢ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﺃﲰﺎﺀ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ، ﻭﺇﺧﺒﺎﺭ ﺁﺩﻡ‬
                                                                                       ‫ﻟﻠﻤﻼﺋﻜﺔ ‪‬ﺬﻩ ﺍﻷﲰﺎﺀ ..‬
                                                      ‫٤ – ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ..‬
                                                      ‫٥ – ﺳﺠﻮﺩ ﺍﳌﻼﺋﻜﺔ ﻵﺩﻡ ﻭﻋﺼﻴﺎﻥ ﺇﺑﻠﻴﺲ ..‬
                                            ‫٦ – ﺇﺳﻜﺎﻥ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺍﳉﻨﺔ ﻭﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﳍﻤﺎ ..‬
                                                       ‫٧ – ﻫﺒﻮﻁ ﺁﺩﻡ ﻭﺫﺭﻳﺘﻪ ﻣﻦ ﺟ‪‬ﺔ ﺍﻻﺧﺘﺒﺎﺭ ..‬
                                                                   ‫ﻨ‬
‫ﻭﺍﻟ‪‬ﺺ ﺍﻟﻘﺮﺁﱐ ) ‪ ( $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur‬ﻫﻮ ﻧ ‪ ‬ﺻﺮﻳ ‪ ‬ﻭﻭﺍﺿ ‪ ، ‬ﻭﻳﻌﲏ ﻛ ﱠ‬
‫ﻞ‬          ‫ﺢ‬      ‫ﺺ ﺢ‬                                                            ‫ﻨ‬
                     ‫ﺴ‬                          ‫ﺗﺴ‬
‫ﺍﻷﲰﺎﺀ .. ﻓﻜﻠﻤﺔ ﺍﻷﲰﺎﺀ ﻻ ‪‬ﻔ ‪‬ﺮ ﻋﻠﻰ ﻣﺸﺎﻫﺪﺍﺕ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ ﻭﺣﺴﺐ ﻋﻠﻤﻪ ، ﻭﺇﳕﺎ‬
                                                      ‫ﻥ‬
‫ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ، ﻷ ﱠ ﺍﳌﻌﻠﻢ ﻭﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .. ﻓﺂﺩﻡ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‬
                                                             ‫ﻫﻮ ﺁﺩﻡ ﺍﻟﻨﻔﺲ ..‬
     ‫ﰎ‬
‫ﻟﻘﺪ ﱠ ﺫﻟﻚ ﻗﺒﻞ ﺻﺪﻭﺭ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ، ﺫﻟﻚ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺬﻱ ﱠ ﺑﻌﺪ‬   ‫ﰎ‬
       ‫ﻲ‬                                                    ‫ﺚ‬
‫ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ﻭﺑ ﱢ ﺍﳊﻴﺎﺓ ﻓﻴﻪ ، ﻭﺑﻌﺪ ﺗﺴﻮﻳﺘﻪ ﺑﺪﺧﻮﻝ ﺍﻟﻨﻔﺲ ﰲ ﺟﺴﺪ ﺁﺩﻡ ﺍﳊ ‪ ، ‬ﻭﺑﻌﺪ‬
                ‫ﻳ‬         ‫ﻮ‬                        ‫ﻻ‬
‫ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ .. ﻟﺬﻟﻚ ﳚﺐ ﺃ ﹼ ﻧﻘﻴﺲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺗﺼ ‪‬ﺭﺍﺗﻨﺎ ﺍﳌﺎﺩ‪‬ﺔ ، ﻓﺎﳌﺴﺄﻟﺔ ﻛﻤﺎ‬
                                                                         ‫ﲤ‬
     ‫ﺭﺃﻳﻨﺎ ﱠﺖ ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﻔﺲ ، ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﻭﺟﻮﺩ ﻟﻘﻴﻮﺩ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                             ‫ﺼ‬                 ‫ﻮ‬
‫ﻭﺑﺪﻣﺞ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺼ ‪‬ﺭﺓ ﳉﻮﺍﻧﺐ ﻫﺬﻩ ﺍﻟﻘ ‪‬ﺔ ، ﳓﺼﻞ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺘﺎﱄ‬
                                                           ‫ﳌﺮﺍﺣﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..‬
                                                                       ‫١ – ﺧﻠﻖ ﺃﻧﻔﺲ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ..‬
‫٣٣١‬            ‫‪‬‬                ‫‪‬‬
            ‫‪    ‬‬             ‫‪‬‬
                                     ‫٢ – ﺇﻋﻄﺎﺀ ﻫﺬﻩ ﺍﻷﻧﻔﺲ ﺻﻮﺭﻫﺎ ﺍﳋﺎ ‪‬ﺔ ‪‬ﺎ ..‬
                                            ‫ﺻ‬
           ‫٣ – ﻋﺮﺽ ﺍﻷﻣﺎﻧﺔ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺗﻌ ‪‬ﺪ ﺍﻹﻧﺴﺎﻥ ) ﺍﻟﻨﻔﺲ ( ﲝﻤﻠﻬﺎ ..‬
                                      ‫ﻬ‬
                                         ‫٤ – ﺃﺧﺬ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﻣﻦ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ..‬
                      ‫٥ – ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻼﺋﻜﺔ ﺑﺄﻧﻪ ﺟﺎﻋﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ ..‬
‫٦ – ﻣﻌﺮﻓﺔ ﺍﳌﻼﺋﻜﺔ ﺑﺈﻓﺴﺎﺩ ﺑﲏ ﺁﺩﻡ ﻭﺳﻔﻜﻬﻢ ﺍﻟﺪﻣﺎﺀ ، ﻋﻨﺪﻣﺎ ﻛﺸﻒ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ‬
                                                             ‫ﻏﻄﺎﺀ ﻏﻴﺐ ﺍﻟﺰﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ..‬
           ‫٧ – ﺗﻌﻠﻴﻢ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﺍﻷﲰﺎﺀ ﻛﹼﻬﺎ ، ﻭﺇﺧﺒﺎﺭ ﺁﺩﻡ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺬﻟﻚ ..‬
                                          ‫ﻠ‬
‫٨ – ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ، ﺣﲔ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺧﻠﻖ ﺟﺴﺪﻩ ﻭﺩﺧﻮﻝ‬
                                  ‫ﻧﻔﺴﻪ ﰲ ﻫﺬﺍ ﺍﳉﺴﺪ ) ﺗﺴﻮﻳﺘﻪ ( ﻭﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ..‬
                                                    ‫ﲤ‬
‫ﺇ ﱠ ﲨﻴﻊ ﺍﳌﺮﺍﺣﻞ ﺣﱴ ﺍﻵﻥ ﱠﺖ ﰲ ﻋﺎﱂ ﺍﻷﻧﻔﺲ ، ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﳌﺎﺩﺓ ، ﻓﺠﺴﺪ ﺁﺩﻡ ﺍﳌﺎﺩﻱ‬    ‫ﻥ‬
                                                                             ‫ﻳ‬
         ‫ﱂ ‪‬ﺨﻠﻖ ﺑﻌﺪ ، ﻭﺑﺎﻟﺘﺎﱄ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺑﻌﻴﺪﺓ ﻋﻦ ﻗﻮﺍﻧﲔ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
‫٩ – ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ، ﻋﱪ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﺑ‪‬ﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﻣﻦ ﱠ ﺗﺴﻮﻳﺘﻪ ﺇﻧﺴﺎﻧﺎﹰ‬
               ‫ﰒ‬                       ‫ﻴ‬
                                         ‫ﻛﺎﻣﻼﹰ ) ﻧﻔﺲ + ﺟﺴﺪ ( ، ﻭﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ..‬
‫٠١ – ﺳﺠﻮﺩ ﺍﳌﻼﺋﻜﺔ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﻭﻋﺼﻴﺎﻥ ﺇﺑﻠﻴﺲ ﺑﺴﺒﺐ ﻣﺎﺩﺓ ﺟﺴﻢ ﺁﺩﻡ ..‬
                            ‫١١ – ﺇﺳﻜﺎﻥ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺟ‪‬ﺔ ﺍﻟﺘﺪﺭﻳﺐ ﻭﺍﻻﺧﺘﺒﺎﺭ ..‬
                                                 ‫ﻨ‬
                                                           ‫٢١ – ﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﳍﻤﺎ ..‬
            ‫٣١ – ﺗﻠﻘﻲ ﺁﺩﻡ ﺍﻟ‪‬ﻮﺑﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ، ﺣﻴﺚ ﺍﺟﺘﺒﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺪﺍﻩ ..‬
                                                        ‫ﺘ‬
                                                             ‫ﻨ‬
                                                       ‫ﻭﻫﻨﺎ ﺩﺧﻞ ﺁﺩﻡ ﻣﺮﺣﻠﺔ ﺍﻟ‪‬ﺒﻮﺓ ..‬
                        ‫) ‪ ] ( 3“y‰ydur Ïmø‹n=tã z>$tGsù ¼çmš/u‘ çm»t6tGô_$# §NèO‬ﻃﻪ : ٢٢١ [‬

‫٤١ – ﻫﺒﻮﻁ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟ ‪‬ﻼﻡ ﻭﺫﺭﻳﺘﻪ ﺇﱃ ﺍﻷﺭﺽ ، ﻭﻭﻋﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ‪‬ﺮﺳﻞ ﺇﻟﻴﻬﻢ‬
         ‫ﻳ‬                                     ‫ﺴ‬
                                                 ‫ﺭﺳﻼﹰ ﳛﻤﻠﻮﻥ ﳍﻢ ﺍﳍﺪﻯ ﻭﻣﻨﻬﺞ ﺍﳊﻖ ..‬
‫٤٣١‬            ‫‪‬‬                ‫‪‬‬
            ‫‪    ‬‬   ‫‪‬‬
                                                         ‫ﻞ‬
‫ﻭﺣﲔ ﺣﻠﻮﻝ ﻧﻔﺲ ﻛ ﹼ ﻭﺍﺣﺪ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﰲ ﺟﺴﺪﻩ ﺍﳌﺎﺩﻱ ، ﺃﻱ ﺣﲔ ﺩﺧﻮﻝ ﻧﻔﺴﻪ‬
 ‫ﻳ‬                                               ‫ﻥ‬
‫ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻓﺈ ﱠ ﻫﺬﺍ ﺍﳉﺴﺪ ﻳﻨﺒﺖ ﻭﻳﻨﻤﻮ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻋﻨﺎﺻﺮ ﻣﺎﺩ‪‬ﺔ‬
                                                                          ‫ﻠ‬
                                                             ‫ﻛﹼﻬﺎ ﻣﻦ ﺍﻷﺭﺽ ..‬
‫) ‪ ] ( %[`#t•÷zÎ) öNà6ã_Ì•øƒä†ur $pkŽÏù ö/ä.߉ŠÏèム§NèO ÇÊÐÈ $Y?$t7tR ÇÚö‘F{$# z`ÏiB /ä3tFu;/Rr& ª!$#ur‬ﻧﻮﺡ‬
                                                                                                          ‫: ٧١ - ٨١ [‬
                              ‫ﻭﺟﺎﺀﺕ ﻣﺴﺄﻟﺔ ﺇﻧﺒﺎﺕ ﺍﳉﺴﺪ ﰲ ﻣﻮﻗﻊ ﺁﺧﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..‬
‫) ‪$ygøŠn=tã Ÿ@yzyŠ $yJ¯=ä. ( $-ƒÌ•x.y— $ygn=¤ÿx.ur $YZ|¡ym $·?$t6tR $ygtFt7/Rr&ur 9`|¡ym @Aqç7s)Î/ $ygš/u‘ $ygn=¬6s)tFsù‬‬

‫—‪( «!$# ωZÏã ô`ÏB uqèd ôMs9$s% ( #x‹»yd Å7s9 4’¯Tr& ãLuqö•yJ»tƒ tA$s% ( $]%ø—Í‘ $ydy‰ZÏã y‰y`ur z>#t•ósÏJø9$# $-ƒÌ•x.y‬‬

                                            ‫)‪ ] ( A>$|¡Ïm ÎŽö•tóÎ/ âä!$t±o„ `tB ä-ã—ö•tƒ ©!$# ¨bÎ‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٧٣ [‬
                                    ‫ﺴ‬                              ‫ﻥ‬
‫ﺇ ﱠ ﺍﻹﻧﺒﺎﺕ ﺍﳊﺴﻦ ﳉﺴﺪ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟ ‪‬ﻼﻡ ، ﻛﺎﻥ ﺑﺴﺒﺐ ﺍﻟﺮﺯﻕ ﺍﻟﻄﺎﻫﺮ ﺍﳊﻼﻝ ﺍﻟﺬﻱ‬
‫) .‪( $]%ø—Í‘ $ydy‰ZÏã y‰y`ur z>#t•ósÏJø9$# $-ƒÌ•x.y— $ygøŠn=tã Ÿ@yzyŠ $yJ¯=ä‬‬        ‫ﻛﺎﻥ ﻳﺄﺗﻴﻬﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‬
‫( .. ﺇﺫﺍﹰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ : ) ‪ ( $Y?$t7tR ÇÚö‘F{$# z`ÏiB /ä3tFu;/Rr& ª!$#ur‬ﺗﻌﲏ ﺗﻐﺬﻳﺔ ﺃﺟﺴﺎﺩ ﺍﻟﺒﺸﺮ‬
                                                                        ‫ﻴ‬
                 ‫ﺩ‬                ‫ﻥ‬                                  ‫ﻮ‬
‫ﻭﳕ ‪‬ﻫﺎ ﻋﱪ ﻣﻮﺍﺩ ﲨﻴﻌﻬﺎ ﻣﻦ ﺍﻷﺭﺽ .. ﲟﻌﲎ ﺃ ﱠ ﺇﻧﺒﺎ‪‬ﺎ ﻫﻮ ﻣﻦ ﻣﻮﺍ ‪ ‬ﺍﻷﺭﺽ ﻭﰲ ﺍﻷﺭﺽ‬
                                                                       ‫..‬
                                       ‫ﺼ‬                ‫ﺼ‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻘ ‪‬ﺘﲔ ﺍﻟﺴﺎﺑﻘﺘﲔ ) ﻗ ‪‬ﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ، ﻭﻗﺼﺔ‬
                                       ‫ﺰ ﻞ‬             ‫ﻥ‬
‫ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ، ﻧﺮﻯ ﺃ ﱠ ﻋﻠﻢ ﺍﷲ ﻋ ‪ ‬ﻭﺟ ﱠ ﺑﻌﺎﱂ ﺍﻟﻐﻴﺐ ﻫﻮ ﺫﺍﺗﻪ ﺑﻌﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ، ﻭﺃﻧﻪ‬
‫ﺀ‬               ‫ﻥ‬          ‫ﻱ‬                             ‫ﻱ‬
‫ﻻ ﻳﻮﺟﺪ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺃ ‪ ‬ﻏﻴﺐﹴ ، ﻓﻼ ﻏﻄﺎﺀ ﳛﺠﺒﻪ ﻋﻦ ﺃ ‪ ‬ﺷﻲﺀ ، ﺇ ﱠ ﺍﻟﻐﻴﺐ ﻫﻮ ﻏﻄﺎ ٌ‬
                ‫ﳌﻴ‬               ‫ﻥ‬
‫ﳐﻠﻮ ‪ ، ‬ﳛﺠﺐ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ .. ﻭﺇ ﱠ ﻣﺴﺄﻟﺔ ﺍﻟﻐﻴﺐ ﺍ ﹸﻘ‪‬ﺪ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ،‬ ‫ﻕ‬
               ‫ﻛ‬
‫ﻫﻲ ﺿﺮﻭﺭﺓ ﺗﻘﺘﻀﻴﻬﺎ ﻣﺴﺄﻟﺔ ﺍﻻﻣﺘﺤﺎﻥ ﻭﺍﻻﺧﺘﺒﺎﺭ .. ﻓﻨﺤﻦ ﺍﻵﻥ ﻻ ﻧﺘﺬ ﱠﺮ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ‬
‫ﺍﻟﻠﺬﻳﻦ ﺃﺧﺬﳘﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻨﺎ ، ﻭﺗﻌﻬﺪﻧﺎ ﲝﻤﻞ ﺍﻷﻣﺎﻧﺔ ﻭﳓﻦ ﰲ ﻋﺎﱂ ﺍﻷﻧﻔﺲ ، ﺑﺴﺒﺐ ﻫﺬﺍ‬
                      ‫ﻛ‬
‫ﺍﳉﺴﺪ ﺍﻟﻄﻴﲏ ، ﻭﻫﺬﺍ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻻﻣﺘﺤﺎﻥ ، ﻓﻠﻮ ﺗﺬ ﱠﺮ ﺍﻹﻧﺴﺎﻥ ﺫﻟﻚ ﻣﺎ ﻋﺼﻰ ﺍﷲ‬
‫٥٣١‬           ‫‪‬‬                  ‫‪‬‬
           ‫‪    ‬‬ ‫‪‬‬
‫ﺗﻌﺎﱃ ﺃﺑﺪﺍﹰ ، ﻷﻧﻪ ﺳﲑﻯ ﺍﳊﻘﺎﺋﻖ ﻛﻤﺎ ﻫﻲ ، ﻭﺳﻴﻌﻠﻢ ﺿﺂﻟﺔ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺃﻣﺎﻡ ﺧﻠﻮﺩ ﺍﻵﺧﺮﺓ‬
                                                                         ‫..‬
‫ﻟﺬﻟﻚ ﺑﻌﺪ ﺧﺮﻭﺝ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺩﻧﻴﺎ ﺍﻻﺧﺘﺒﺎﺭ ﻫﺬﻩ ، ﻳﺮﻯ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ،‬
                                                                                    ‫ﻳ ﺸ‬
                                   ‫ﻭ‪‬ﻜﹾ ‪‬ﻒ ﻋﻨﻪ ﻫﺬﺍ ﺍﻟﻐﻄﺎﺀ ﺍﻟﺬﻱ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺅﻳﺔ ﺍﳊﻘﺎﺋﻖ ..‬
‫) 9©)‪] ( Ó‰ƒÏ‰tn tPöqu‹ø9$# x8ã•|Át7sù x8uä!$sÜÏî y7Ytã $uZøÿt±s3sù #x‹»yd ô`ÏiB 7's#øÿxî ’Îû |MYä. ô‰s‬‬
                                                                                                           ‫ﻕ : ٢٢ [‬
                             ‫ﻤ‬                       ‫ﻱ‬           ‫ﺭ‬
           ‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺎﺩ ‪ ‬ﻋﻠﻰ ﺭﻓﻊ ﺃ ‪ ‬ﻏﻄﺎﺀ ﻣﻦ ﺃﻏﻄﻴﺔ ﺍﻟﻐﻴﺐ ﻋ ‪‬ﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ..‬
                             ‫) ‪ ] ( tbrâ‘ω»s)s9 öNèd߉ÏètR $tB y7tƒÌ•œR br& #’n?tã $¯RÎ)ur‬ﺍﳌﺆﻣﻨﻮﻥ : ٥٩ [‬
                                                            ‫ﻥ ﻞ‬
‫ﻭﻫﻜﺬﺍ ﻓﺈ ﱠ ﻛ ﱠ ﻣﺎ ﻏﺎﺏ ﻋﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﻏﻴﺐ – ﺳﻮﺍﺀ ﻏﻴﺐ ﻣﻜﺎﻥ ﺃﻡ ﺯﻣﺎﻥ ﺃﻡ‬
                        ‫ﺟﻮﻫﺮ – ﻫﻮ ﻋﺎﻟﹶﻢ ﺷﻬﺎﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..‬
‫‪$¨Zà2 žwÎ) @@yJtã ô`ÏB tbqè=yJ÷ès? Ÿwur 5b#uäö•è% `ÏB çm÷ZÏB (#qè=÷Gs? $tBur 5bù'x© ’Îû ãbqä3s? $tBur‬‬           ‫)‬
‫‪Ÿwur ÇÚö‘F{$# †Îû ;o§‘sŒ ÉA$s)÷WÏiB `ÏB y7Îi/¢‘ `tã Ü>â“÷ètƒ $tBur 4 Ïm‹Ïù tbqàÒ‹Ïÿè? øŒÎ) #·Šqåkà- ö/ä3ø‹n=tæ‬‬

              ‫‪ ] ( AûüÎ7•B 5=»tGÏ. ’Îû žwÎ) uŽy9ø.r& Iwur y7Ï9ºsŒ `ÏB t•tóô¹r& Iwur Ïä!$yJ¡¡9$# ’Îû‬ﻳﻮﻧﺲ : ١٦ [‬
                       ‫ﻮ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺼ ‪‬ﺭ ﻟﻨﺎ ﻣﺴﺎﺋﻞ ﺳﺘﺤﺪﺙ –‬
‫ﺣﺴﺐ ﻣﻔﻬﻮﻣﻨﺎ ﻭﺍﻧﺼﻴﺎﻋﻨﺎ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﻦ ﻭﺍﻟﻐﻴﺐ – ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ، ﻳﺼﻮﺭﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ‬
          ‫ﻴ‬
‫ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻛﻤﺎ ﻳﺮﺍﻫﺎ ﻭﻳﻌﻠﻤﻬﺎ ﲤﺎﻣﺎﹰ ، ﻓﺘﺮﲰﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺻﻮﺭﺍﹰ ﺣ‪‬ﺔ ﺃﻣﺎﻣﻨﺎ ،‬
                            ‫ﻭﻫﻲ ﺍﻟﺼﻮﺭ ﺫﺍ‪‬ﺎ ﺍﻟﱵ ﺳﻨﺮﺍﻫﺎ ﻛﻤﺎ ﻫﻲ ﲤﺎﻣﺎﹰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ..‬
‫) ‪Èbrߊ `ÏB Èû÷üyg»s9Î) u’ÍhGé&ur ’ÎTrä‹ÏƒªB$# Ĩ$¨Z=Ï9 |Mù=è% |MRr&uä zNtƒó•tB tûøó$# Ó|¤ŠÏè»tƒ ª!$# tA$s% øŒÎ)ur‬‬

‫#$!« ( %‪4 ¼çmtGôJÎ=tæ ô‰s)sù ¼çmçFù=è% àMZä. bÎ) 4 @d,ysÎ/ ’Í< }§øŠs9 $tB tAqè%r& ÷br& þ’Í< ãbqä3tƒ $tB y7oY»ysö6ß™ tA$s‬‬

‫?‪žwÎ) öNçlm; àMù=è% $tB ÇÊÊÏÈ É>qã‹äóø9$# ãN»¯=tã |MRr& y7¨RÎ) 4 y7Å¡øÿtR ’Îû $tB ÞOn=ôãr& Iwur ÓŤøÿtR ’Îû $tB ãNn=÷ès‬‬
١٣٦                                   
                                                      
$£Jn=sù ( öNÍkŽÏù àMøBߊ $¨B #Y‰‹Íky- öNÍköŽn=tã àMZä.ur 4 öNä3-/u‘ur ’În1u‘ ©!$# (#r߉ç6ôã$# Èbr& ÿ¾ÏmÎ/ ÓÍ_s?ó•sDr& !$tB

١١٧ - ١١٦ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬Íky- &äóÓx« Èe@ä. 4’n?tã |MRr&ur 4 öNÍköŽn=tã |=‹Ï%§•9$# |MRr& |MYä. ÓÍ_tGøŠ©ùuqs?
                                                                                                                            [
bÎ) öNæhuZ÷•t/ šcqçGxÿ»y‚tGtƒ ÇÊÉËÈ $]%ö‘ã— 7‹Í´tBöqtƒ tûüÏBÌ•ôfßJø9$# çŽà³øtwUur 4 Í‘q•Á9$# ’Îû ã‡xÿZムtPöqtƒ )

$YBöqtƒ žwÎ) óOçFø[Î6©9 bÎ) ºps)ƒÌ•sÛ öNßgè=sWøBr& ãAqà)tƒ øŒÎ) tbqä9qà)tƒ $yJÎ/ ãNn=÷ær& ß`øtªU ÇÊÉÌÈ #ZŽô³tã žwÎ) öNçFø[Î6©9

                                                                                         [ ١٠٤ - ١٠٢ : ‫( ] ﻃﻪ‬
                           ‫ﻮ‬                                     ‫ﻴ‬
 ‫ﺭﻫﺎ ﻟﻨﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺭﺍﻓﻌﺔ‬ ‫ﺔ ﻣﻦ ﻏﻴﺐ ﺍﳌﺴﺘﻘﺒﻞ - ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ – ﺗﺼ‬‫.. ﺻﻮﺭ ﺣ‬
                                                         .. ‫ﻋﻨﻬﺎ ﻏﻄﺎﺀ ﻫﺬﺍ ﺍﻟﻐﻴﺐ‬
                                                                     ‫ﻥ ﻮ‬
‫ﺭﺍﺗﻨﺎ – ﳓﻦ ﺍﶈﻜﻮﻣﲔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻐﻴﺐ – ﳏﺒﻮﺳﺔ ﺿﻤﻦ ﳎﺎﻝﹴ‬ ‫ﺇ ﱠ ﺗﺼ‬
                    ‫ﻞ‬                           ‫ﻞ‬                       ‫ﻴ‬
‫ﻖﹴ ، ﳛﻴﻂ ﺑﻪ ﺍﻟﻐﻴﺐ ﻣﻦ ﻛ ﱢ ﺟﻬﺔ ، ﻭﺃﺟﺴﺎﺩﻧﺎ ﻭﺣﻮﺍﺳﻨﺎ ﻭﻛ ﹼ ﻣﺎ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻫﻮ ﻣﻦ‬‫ﺿ‬
‫ﺍﳌﺎﺩﺓ ﺍﶈﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻓﻤﻦ ﺃﻳﻦ ﻟﻨﺎ – ﻭﻫﺬﻩ ﺣﺎﻟﻨﺎ – ﺿﺮﺏ ﺃﻣﺜﺎﻝ‬
                                                         ‫ﺪ‬       ‫ﻮ‬
‫ ﻧﺮﻳﺪ ﻋﱪﻫﺎ ﺍﺳﺘﻨﺘﺎﺝ ﺣﻘﺎﺋﻖ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻋﻠﻢ ﺍﷲ‬‫ﻫﺎ ﻣﻘﺪﻣﺎﺕ‬ ‫ﺭﺍﺕ ﻧﻌ‬ ‫ﻭﺑﻨﺎﺀ ﺗﺼ‬
                                                                   .. ‫ﺗﻌﺎﱃ‬
           [ ٧٤ : ‫ ( ] ﺍﻟﻨﺤﻞ‬tbqçHs>÷ès? Ÿw óOçFRr&ur ÞOn=÷ètƒ ©!$# ¨bÎ) 4 tA$sVøBF{$# ¬! (#qç/ÎŽôØs? Ÿxsù )


                                           $             $            $
            
            
          
         
      
    
         
           
  
 
     www.thekr.net
    adnan@thekr.net
                         ‫‪ ‬‬
                   ‫ﻞ‬                             ‫ﺹ‬           ‫ﻮ‬
‫.. ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺗﺼ ‪‬ﺭ ﺍﻹﻃﺎﺭ ﺍﳋﺎ ‪ – ‬ﺣﺴﺐ ﻣﺎ ﻧﺴﺘﻄﻴﻊ – ﻟﻜ ﱟ ﻣﻦ ﻣﺴﺄﻟﱵ ﺍﻹﺭﺍﺩﺓ‬
                                                    ‫ﻘ‬
‫ﻭﺍﳌﺸﻴﺌﺔ ، ﻋﻠﻴﻨﺎ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻣﺸﺘ ﹼﺎﺕ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﻗﺮﺍﺀﺓ ﺍﻵﻳﺎﺕ‬
            ‫ﻮ‬                 ‫ﻤ‬                         ‫ﻘ‬
‫ﺍﻟﻜﺮﳝﺔ ﺍﶈﻴﻄﺔ ﺑﺘﻠﻚ ﺍﳌﺸﺘ ﹼﺎﺕ ﻗﺮﺍﺀﺓ ﻋﻤﻴﻘﺔ ، ﺑﻌﻴﺪﺍﹰ ﻋ ‪‬ﺎ ﳓﻤﻠﻪ ﻣﻦ ﺗﺼ ‪‬ﺭﺍﺕ ﻣﺴﺒﻘﺔ‬
                       ‫ﻴ‬               ‫ﺗ‬
‫ﻣﻮﺭﻭﺛﺔ ﳍﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ .. ﺣﲔ ﺫﻟﻚ ﻧﻜﻮﻥ ﻗﺪ ﺍ‪‬ﺒﻌﻨﺎ ﻣﻨﻬﺠﺎﹰ ﻋﻠﻤ‪‬ﺎﹰ ﺳﻠﻴﻤﺎﹰ ﰲ ﲝﺜﻨﺎ ﺍﻟﻘﺮﺁﱐ‬
                                                                             ‫..‬
                                ‫ﻘ‬            ‫ﻴ‬                          ‫ﻥ‬
‫ﺇ ﱠ ﻗﺮﺍﺀﺓ ﻋﻤﻴﻘﺔ ﻟﻠﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﶈﻴﻄﺔ ﲟﺸﺘ ﹼﺎﺕ ﺍﳉﺬﺭﻳﻦ ) ﺭ ، ﻭ ، ﺩ ( ، ) ﺵ ،‬
                                         ‫ﻠ‬               ‫ﻥ‬         ‫ﺗ‬
‫ﻱ ﺃ ( ، ‪‬ﻈﻬﺮ ﻟﻨﺎ ﺃ ﱠ ﻣﺴﺄﻟﺔ ﺍﻹﺭﺍﺩﺓ ﺗﺘﻌﹼﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ، ﻭﺑﺎﻹﻧﺴﺎﻥ ، ﻭﺑﻌﺎﱂ ﺍﳉﻦ ) ﻋﱪ‬
                     ‫ﺗﻴ ﻠ‬           ‫ﻴ‬                ‫ﻥ‬                     ‫ﻠ‬
‫ﺗﻌﹼﻘﻬﺎ ﺑﺎﻟﺸﻴﻄﺎﻥ ( ، ﻭﺃ ﱠ ﻫﻨﺎﻙ ﺻﻮﺭﺓ ﻗﺮﺁﻧ‪‬ﺔ ﻭﺍﺣﺪﺓ ‪‬ﺒ‪‬ﻦ ﺗﻌﹼﻖ ﺍﻹﺭﺍﺩﺓ ﺑﺎﳉﺪﺍﺭ ﺍﻟﺬﻱ‬
‫ﺃﻗﺎﻣﻪ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ) ‪ ] ( ( ¼çmtB$s%r'sù žÙs)Ztƒ br& ߉ƒÌ•ãƒ #Y‘#y‰É` $pkŽÏù #y‰y`uqsù‬ﺍﻟﻜﻬﻒ : ٧٧ [‬
                                                                                              ‫..‬
                                               ‫ﻠ‬                   ‫ﻥ‬
‫.. ﻭﻧﺮﻯ ﺃ ﱠ ﻣﺴﺄﻟﺔ ﺍﳌﺸﻴﺌﺔ ﺗﺘﻌﹼﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ، ﻭﺑﺎﻹﻧﺴﺎﻥ ﻭﻟﻜﻦ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ‬
                                                              ‫ﻠ‬        ‫ﻧ‬
                       ‫ﺗﻌﺎﱃ ، ﻭﺃ‪‬ﻬﺎ ﻻ ﺗﺘﻌﹼﻖ ﺃﺑﺪﺍﹰ ﺑﻌﺎﱂ ﺍﳉﻦ ، ﻭﻻ ﺑﺒﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ..‬
                  ‫ﺮ‬
‫ﻭﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﻭﺍﻟﻔﻬﻢ ﺍﻟﻌﻤﻴﻖ ﳊﻘﻴﻘﺔ ﺍﳊﻴﺎﺓ ﻭﺍﳍﺪﻑ ﻣﻨﻬﺎ ، ﻳﻘ ‪‬ﺍﻥ ﺑﺬﻟﻚ .. ﻓﺎﻹﺭﺍﺩﺓ‬
‫ﻻ‬                                                                  ‫ﻠ‬
‫ﻭﺍﳌﺸﻴﺌﺔ ﺗﺘﻌﹼﻘﺎﻥ ﺑﺎﻟﻐﺎﻳﺔ ﰲ ﺇﳚﺎﺩ ﺃﺷﻴﺎﺀ ﲢﺪﺙ ﻭﻓﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ، ﻭﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇ ﹼ‬
                                    ‫ﻴ‬             ‫ﻴ‬                ‫ﻳ‬
   ‫ﺑﺎﻣﺘﻼﻙ ﺣﺮ‪‬ﺔ ﺍﻻﺧﺘﻴﺎﺭ ، ﻭﺑﺘﺨ‪‬ﻞ ﺍﻷﺳﺒﺎﺏ ﻭﻛﻴﻔ‪‬ﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﳊﺼﻮﻝ ﺗﻠﻚ ﺍﻟﻐﺎﻳﺔ ..‬
             ‫ﻳ‬                         ‫ﻥ‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﲝﺚ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ﻛﻴﻒ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﲤﻠﻚ ﺍﻟﺮﻏﺒﺔ ﻭﺣﺮ‪‬ﺔ ﺍﻻﺧﺘﻴﺎﺭ ،‬
                                                          ‫ﺩ‬
‫ﻭﺗﺼ ‪‬ﺭ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺆ ‪‬ﻳﺔ ﳊﺪﻭﺙ ﺗﻠﻚ ﺍﻟﺮﻏﺒﺔ ، ﺗﺮﺗﺒﻂ ﺑﺎﻹﻧﺴﺎﻥ ، ﻭﻣﻀﺎﻓﺔ ﷲ ﺗﻌﺎﱃ ،‬ ‫ﻮ‬
‫ﻭﻛﺬﻟﻚ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﻣﻨﺤﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ، ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺤﺎﻧﻪ ﰲ ﲪﻞ ﺍﻷﻣﺎﻧﺔ‬
                                                                  ‫ﻬ‬
‫ﺍﻟﱵ ﺗﻌ ‪‬ﺪ ﲝﻤﻠﻬﺎ ، ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ، ﺗﻠﻚ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﲪﻠﻬﺎ ﻗﺒﻞ‬
‫٨٣١‬             ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬ ‫‪‬‬
‫ﳎﻴﺌﻪ ﺇﱃ ﺍﻟﺪﻧﻴﺎ .. ﻭﺍﻹﺭﺍﺩﺓ ) ﺩﻭﻥ ﺍﳌﺸﻴﺌﺔ ( ﻣﻨﺤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺎﱂ ﺍﳉﻦ ، ﺑﻐﻴﺔ ﺍﻣﺘﺤﺎﻧﻪ‬
                                                                       ‫ﺃﻳﻀﺎﹰ ..‬
          ‫ﻠ‬                               ‫ﻠ‬         ‫ﻴ‬       ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﳊﻜﻤﺔ ﺍﻹﳍ‪‬ﺔ ﺗﺘﺠﹼﻰ ﰲ ﻋﺪﻡ ﻣﻨﺢ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻏﲑ ﺍﳌﻜﹼﻔﺔ ﻣﺴﺄﻟﱵ‬
                                                            ‫ﻥ‬
‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ، ﻷ ﱠ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺗﺴﲑ ﻭﻓﻖ ﺍﳌﻨﻬﺞ ﺍﳌﺮﺳﻮﻡ ﳍﺎ ، ﻭﻻ ﺧﻴﺎﺭ ﳍﺎ ، ﻓﻬﻲ‬
‫ﻣﻠﺘﺰﻣﺔ ﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﳍﺎ ، ﻭﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﳌﻨﻬﺞ ﺍﻹﳍﻲ‬
                                                                   ‫ﻠ‬
                                               ‫ﺍﻟﺘﻜﻠﻴﻔﻲ ﺍﳌﺘﻌﹼﻖ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ..‬
‫ﻓﻤﺴﺄﻟﺘﺎ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﳘﺎ ﺍﻟﻌﻄﺎﺀ ﺍﻹﳍﻲ ﻟﻺﻧﺴﺎﻥ ، ﺑﻐﻴﺔ ﺍﻣﺘﺤﺎﻧﻪ ﰲ ﻣﺴﺎﺋﻞ ﺍﺧﺘﻴﺎﺭﻩ ،‬
                                                       ‫ﻜ‬
‫ﺑﻌﺪ ﺗﻮﻓﲑ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲤ ﹼﻨﻪ ﻣﻦ ﻓﻬﻢ ﺍﻟﺒﺪﺍﺋﻞ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻓﻌﻠﻬﺎ ، ﻭﻭﺿﻊ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﰲ‬
                                                   ‫ﻬ‬
‫ﺧﺪﻣﺔ ﺇﺭﺍﺩﺗﻪ ، ﻭﻣﺎ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﺗﻌ ‪‬ﺪ ﺍﻹﻧﺴﺎﻥ ﲝﻤﻠﻬﺎ ، ﻭﻣﺎ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﺍﻟﺬﻱ ﺃﺧﺬﻩ ﺍﷲ‬
                                    ‫ﻻ ﻬ‬
‫ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻗﺒﻞ ﳎﻴﺌﻪ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ، ﺇ ﹼ ﺍﻟﺘﻌ ‪‬ﺪ ﺑﺎﺧﺘﻴﺎﺭ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ، ﻋﻨﺪﻣﺎ ﳝﻠﻚ‬
                      ‫ﻜ‬                               ‫ﻓ‬
‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ، ﻭﻋﻨﺪﻣﺎ ﺗﺘﻮﹼﺮ ﺑﲔ ﻳﺪﻳﻪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲤ ﹼﻨﻪ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‬
                                                                       ‫ﻭﻋﺼﻴﺎﻧﻪ ..‬
                                                                  ‫ﻥ‬
‫ﻭﻛﻤﺎ ﻗﻠﻨﺎ ﻓﺈ ﱠ ﺍﻹﺭﺍﺩﺓ ) ﺩﻭﻥ ﺍﳌﺸﻴﺌﺔ ( ﻣﻨﺤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺎﱂ ﺍﳉﻦ ، ﺑﻐﻴﺔ ﺍﻣﺘﺤﺎﻧﻪ ﰲ‬
                  ‫ﺨ‬              ‫ﻳ‬
‫ﻋﺎﳌﻪ ﺍﻟﻨﺎﺭﻱ ، ﺣﻴﺚ ﻻ ﺳﻠﻄﺎﻥ ﻟﻪ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩ‪‬ﺔ ﺍﻟﻜﺜﻴﻔﺔ ﺍﳌﺴ ‪‬ﺮﺓ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ، ﻭﻗﺪ‬
                                            ‫ﺼ‬              ‫ﺼ‬
                               ‫ﺑ‪‬ﻨﺖ ﺫﻟﻚ ﺑﺸﻜﻞﹴ ﻣﻔ ‪‬ﻞ ﰲ ﻛﺘﺎﺏ ) ﻗ ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ( ..‬‫ﻴ‬
‫.. ﻭﻟﻜﻦ ﻣﺎ ﻫﻲ ﺣﺪﻭﺩ ﺳﺎﺣﺔ ﺗﺪﺍﺧﻞ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ؟ .. ﻭﻣﺎ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺇﺭﺍﺩﺓ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ، ﻭﺑﲔ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺸﻴﺌﺘﻪ ؟ .. ﻭﻣﺎ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺇﺭﺍﺩﺓ ﻛ ﱢ‬
‫ﻞ‬
‫ﻃﺮﻑ ﻭﻣﺸﻴﺌﺘﻪ ؟ .. ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ، ﻋﻠﻴﻨﺎ ﺍﻹﲝﺎﺭ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻨﺼﻮﺹ‬
                                                  ‫ﻘ‬                      ‫ﻴ‬
      ‫ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﶈﻴﻄﺔ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﳌﺸﺘ ﹼﺔ ﻣﻦ ﺍﳉﺬﺭﻳﻦ ) ﺭ ، ﻭ ، ﺩ ( ، ) ﺵ ، ﻱ ، ﺃ ( ..‬
‫ﺇ ﹼ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺗﻮﺟﻴﻪ ﻗﺪﺭﺓ ﺍﻟﺬﺍﺕ ﻭﺗﺼ ‪‬ﺭﻫﺎ ﻭﺗﻔﻜﲑﻫﺎ ﻭﻋﺰﻣﻬﺎ ﻭﻣﻮﺍﺯﻧﺘﻬﺎ ﻟﻸﻣﻮﺭ‬
                                  ‫ﻮ‬                                ‫ﻥ‬
‫ﻭﺗﻄﹼﻌﻬﺎ ، ﺑﺎ‪‬ﺠﺎﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺗﺮﻳﺪ ﺍﻟﺬﺍﺕ ﺍ‪‬ﺨﺎﺫ ﻗﺮﺍﺭ ﻭﺗﺼ ‪‬ﺭ ﳍﺎ ، ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﺍﻟﻘﺼﺪ‬
                       ‫ﻮ‬             ‫ﺗ‬                           ‫ﺗ‬        ‫ﻠ‬
‫٩٣١‬                ‫‪‬‬                ‫‪‬‬
                ‫‪    ‬‬                      ‫‪‬‬
‫ﻭﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ .. ﻭﻻ ﺑ ‪ ‬ﻟﻮﺟﻮﺩ ﺍﻹﺭﺍﺩﺓ ﺍﳌﺮﺗﺒﻄﺔ ﺑﻐﺎﻳﺔ ﳏ ‪‬ﺩﺓ ﻣﻦ ﺑﺪﺍﺋﻞ ﻭﺧﻴﺎﺭﺍﺕ‬
                   ‫ﺪ‬                              ‫ﺪ‬
                                                                                           ‫ﺺ‬      ‫ﺃ‬
                                                                             ‫ﹸﺧﺮﻯ ﲣ ‪ ‬ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ..‬
                ‫ﺗ‬                   ‫ﺺ‬               ‫ﺗ‬
‫ﻓﺎﻣﺘﻼﻙ ﺍﻟﺬﺍﺕ ﻹﺭﺍﺩﺓ ﻣﺎ ، ﺑﺎ‪‬ﺠﺎﻩ ﻏﺎﻳﺔ ﲣ ‪ ‬ﻣﺴﺄﻟﺔ ﻣﺎ ، ﻫﻮ ﺍ‪‬ﺨﺎﺫ ﻫﺬﻩ ﺍﻟﺬﺍﺕ‬
           ‫ﻮ‬                                  ‫ﳌ‬                      ‫ﺪ‬            ‫ﻮ‬
‫ﻟﺘﺼ ‪‬ﺭﹴ ﻭﻗﺮﺍﺭﹴ ﳏ ‪‬ﺩﻳﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺄﻟﺔ ﺍ ﹸﺮﺍﺩﺓ ، ﻭﺑﺸﻜﻞﹴ ﻣﻮﺍﻓﻖﹴ ﻟﻠﻐﺎﻳﺔ ﺍﻟﱵ ﺗﺘﺼ ‪‬ﺭﻫﺎ ﺍﻟﺬﺍﺕ‬
                ‫ﳌ‬                     ‫ﺩ‬
‫.. ﻭﻛ ﹼ ﺫﻟﻚ ﺩﻭﻥ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﻐﺎﻳﺔ ﺍ ﹸﺮﺍﺩﺓ .. ﻫﺬﺍ ﻫﻮ‬       ‫ﻞ‬
            ‫ﻴ‬                                                ‫ﻮ‬
‫ﺗﻌﺮﻳﻒ ﺍﻹﺭﺍﺩﺓ ﻛﻤﺎ ﻳﺼ ‪‬ﺭﻫﺎ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍﻟﻮﺿﻌ‪‬ﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ‬
                   ‫ﺣ‬          ‫ﻮ‬                       ‫ﻮ‬
‫ﺗﺼ ‪‬ﺭ ﺍﻟﺒﺸﺮ ، ﺳﻮﺍﺀ ﺗﻠﻚ ﺍﻟﺘﺼ ‪‬ﺭﺍﺕ ﺍﻟﻔﻠﺴﻔﻴﺔ ، ﺃﻡ ﺍﻟﺘﺼ ‪‬ﺭﺍﺕ ﺍﻟﱵ ‪‬ﺴﺒﺖ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‬        ‫ﻮ‬
                                                                     ‫، ﻭﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﺎ ﺑﺮﺍﺀ ..‬
                                                                          ‫ﻴ‬
                                                              ‫ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫‪4 $pk÷]ÏB ¾ÏmÏ?÷sçR Íot•ÅzFy$# z>#uqrO ÷ŠÌ•ãƒ `tBur $pk÷]ÏB ¾ÏmÏ?÷sçR $u‹÷R‘‰9$# z>#uqrO ÷ŠÌ•ãƒ ÆtBur‬‬   ‫)‬
                                                     ‫‪ ] ( tûïÌ•Å3»¤±9$# “Ì“ôfuZy™ur‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٥٤١ [‬

‫( ﺗﻌﲏ ﻣﻦ ﻛﺎﻥ ﻗﺼﺪﻩ‬              ‫‪$u‹÷R‘‰9$# z>#uqrO ÷ŠÌ•ãƒ ÆtBur‬‬       ‫ﻴ‬               ‫ﻥ‬         ‫ﻧ‬
                                                                  ‫ﺇ‪‬ﻨﺎ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ )‬
‫ﻭﻫﺪﻓﻪ ﻭﻏﺎﻳﺘﻪ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ، ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ) ‪ ( Íot•ÅzFy$# z>#uqrO ÷ŠÌ•ãƒ `tBur‬ﺗﻌﲏ‬
                                         ‫ﻴ‬
                       ‫ﻘ‬
‫ﻣﻦ ﻛﺎﻥ ﻗﺼﺪﻩ ﻭﻫﺪﻓﻪ ﻭﻏﺎﻳﺘﻪ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ .. ﻓﺠﻤﻴﻊ ﻣﺸﺘ ﹼﺎﺕ ﺍﳉﺬﺭ ) ﺭ ، ﻭ ، ﺩ ( ﰲ‬
                     ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺪﻭﺭ ﻣﻌﺎﻧﻴﻬﺎ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﻘﺼﺪ ﻭﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ..‬
                                                                    ‫ﻘ‬
‫ﻭﻣﻦ ﻣﺸﺘ ﹼﺎﺕ ﺍﳉﺬﺭ ) ﺭ ، ﻭ ، ﺩ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﺮﺍﻭﺩﺓ ، ﻭﻫﻲ ﺍﻟﺘﺄﺛﲑ ﺍﳋﺎﺭﺟﻲ‬
                               ‫ﺗ‬
‫ﻋﻠﻰ ﺍﻟﺬﺍﺕ ، ﺑﻐﻴﺔ ﺗﻮﺟﻴﻪ ﺭﻏﺒﺘﻬﺎ ﻭﻫﺪﻓﻬﺎ ﻭﻏﺎﻳﺘﻬﺎ ، ﺑﺎ‪‬ﺠﺎﻩ ﺭﻏﺒﺔ ﻣﻦ ﻳﻘﻮﻡ ‪‬ﺬﺍ ﺍﻟﺘﺄﺛﲑ ،‬
                                                       ‫ﻞ‬                    ‫ﺗ‬
                             ‫ﻭﺑﺎ‪‬ﺠﺎﻩ ﻫﺪﻓﻪ ﻭﻏﺎﻳﺘﻪ ، ﻭﻛ ﹼ ﺫﻟﻚ ﺿﻤﻦ ﺣﺪﻭﺩ ﺍﻟﻨﻔﺲ ..‬
                             ‫) ‪ ] ( ( zN|Á÷ètFó™$$sù ¾ÏmÅ¡øÿ¯R `tã ¼çm›?Šurºu‘ ô‰s)s9ur‬ﻳﻮﺳﻒ : ٢٣ [‬

                                ‫) %‪ ] ( tbqè=Ïè»xÿs9 $¯RÎ)ur çn$t/r& çm÷Ytã ߊÍrºuŽã\y™ (#qä9$s‬ﻳﻮﺳﻒ : ١٦ [‬
‫٠٤١‬                   ‫‪‬‬                ‫‪‬‬
                   ‫‪    ‬‬                              ‫‪‬‬
                             ‫) ‪ ] ( öNåks]ãŠôãr& !$uZó¡yJsÜsù ¾ÏmÏÿøŠ|Ê `tã çnrߊurºu‘ ô‰s)s9ur‬ﺍﻟﻘﻤﺮ : ٧٣ [‬
                                                                                ‫ﻴ‬
                                                                            ‫.. ﻭﻟﻨﻌﺪ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
‫‪#y‰y`uqsù $yJèdqàÿÍh‹ŸÒムbr& (#öqt/r'sù $ygn=÷dr& !$yJyèôÜtGó™$# >ptƒö•s% Ÿ@÷dr& !$u‹s?r& !#sŒÎ) #Ó¨Lym $s)n=sÜR$$sù‬‬   ‫)‬
‫‪ ] ( #\•ô_r& Ïmø‹n=tã |Nõ‹y‚-Gs9 |Mø¤Ï© öqs9 tA$s% ( ¼çmtB$s%r'sù žÙs)Ztƒ br& ߉ƒÌ•ãƒ #Y‘#y‰É` $pkŽÏù‬ﺍﻟﻜﻬﻒ :‬
                                                                                                                        ‫٧٧ [‬
                    ‫ﺘ‬                       ‫ﻥ‬                           ‫ﻧ‬
‫ﺇ‪‬ﻨﺎ ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃ ﱠ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺗ‪‬ﺠﻪ ﺇﻟﻴﻬﺎ ﺫﺍﺕ ﺍﻟﺸﻲﺀ ،‬
             ‫ﻠ‬                      ‫ﺩ‬
‫ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻣﻠﻚ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﺗﻠﻚ ﺍﻟﻐﺎﻳﺔ .. ﻭﺗﻌﹼﻖ ﺍﻹﺭﺍﺩﺓ ‪‬ﺬﺍ‬
        ‫ﻴ‬                                                       ‫ﻠ‬
‫ﺍﳉﺪﺍﺭ ﻫﻮ ﺍﻟﺘﻌﹼﻖ ﺍﻟﻮﺣﻴﺪ ) ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻹﺭﺍﺩﺓ ﺗﺮﺗﺒﻂ ﺑﻐﲑ ﺍﻟﺬﺍﺕ ﺍﻹﳍ‪‬ﺔ ، ﻭﺑﻐﲑ‬
        ‫ﺗ‬      ‫ﺘ‬                     ‫ﻠ ﻳﻴ ﻥ‬
‫ﺫﻭﺍﺕ ﺍﻹﻧﺲ ﻭﺍﳉﻦ .. ﻭﻫﺬﺍ ﺍﻟﺘﻌﹼﻖ ‪‬ﺒ‪‬ﻦ ﺃ ﱠ ﺫﺍﺕ ﺍﳉﺪﺍﺭ ﻭﻛﻴﺎﻧﻪ ، ﺗ‪‬ﺠﻪ ﺑﺎ‪‬ﺠﺎﻩ ﻏﺎﻳﺔ‬
                                      ‫ﺩ‬                ‫ﻥ‬
‫ﺣﺎﺻﻠﺔ ﻫﻲ ﺍﻻ‪‬ﻴﺎﺭ ، ﻭﺃ ﱠ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻟﻴﺴﺖ ﻣﻦ ﻣﻠﻚ ﺻﺎﺣﺐ‬
         ‫ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ، ﻭﻟﻴﺴﺖ ﻣﻦ ﻣﻠﻚ ﻣﻦ ﺗﻔﻌﻞ ﻓﻴﻪ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ، ﻭﻫﻮ ﻫﻨﺎ ﺍﳉﺪﺍﺭ ..‬
              ‫ﺃ‬           ‫ﻥ‬                             ‫ﻳ‬
‫.. ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮ‪‬ﺔ ﺍﻟﺮﺍﺑﻌﺔ ) ﺍﳊﻜﻤﺔ ﺍﳌﻄﻠﻘﺔ ( ﺃ ﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﹸﻋﻄﻴﺖ ﻟﻠﺠﺪﺍﺭ ،‬
                                              ‫ﺮ‬
‫ﻭﻟﻜ ﱢ ﺍﻷﺷﻴﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ، ﻭﳌ ‪‬ﺓ ﻭﺍﺣﺪﺓ ، ﻛﺎﻧﺖ ﺣﲔ ﻋﺮﺽ ﺍﻷﻣﺎﻧﺔ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ‬   ‫ﻞ‬
‫ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ، ﺣﻴﺚ ﺍﺧﺘﺎﺭﺕ ﺍﻟﻜﺎﺋﻨﺎﺕ ) ﻋﺪﺍ ﺍﻹﻧﺴﺎﻥ ( ﺍﻻﻧﺼﻴﺎﻉ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ،‬
                                                                   ‫ﻡ‬
                    ‫ﻭﺍﳋﻀﻮﻉ‪ ‬ﺍﻟﺘﺎ ‪ ‬ﻟﻸﺳﺒﺎﺏ ﺩﻭﻥ ﻣﻠﻚ ﺇﺭﺍﺩﺓ ﺗﻮﺟﻴﻪ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ..‬
‫)‪$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ‬‬                   ‫)‬
                ‫‪ ] ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&ur‬ﺍﻷﺣﺰﺍﺏ : ٢٧ [‬
              ‫ﺓ‬                               ‫ﻠ‬
‫ﻓﻌﺪﻡ ﺍﻣﺘﻼﻙ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻏﲑ ﺍﳌﻜﹼﻔﺔ ) ﻛﺎﳉﺪﺍﺭ ( ﻟﻺﺭﺍﺩﺓ ، ﻫﻮ ﺇﺭﺍﺩ ﹲ ﺍﺧﺘﺎﺭ‪‬ﺎ ﺑﺬﺍﺗﻪ‬
                     ‫ﻣ‬
‫ﺣﲔ ﻋ‪‬ﺮ‪‬ﺽ ﺍﻷﻣﺎﻧﺔ .. ﻭﺑﺎﻟﺘﺎﱄ ﻫﻲ ﻣﻨﺼﺎﻋﺔ ) ﺑﺈﺭﺍﺩ‪‬ﺎ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ‪‬ﻨﺤﺖ ﳍﺎ ﺣﲔ ﻋ‪‬ﺮ‪‬ﺽ‬
‫`‪#Y‘#y‰É‬‬      ‫ﻴ‬
           ‫ﺍﻷﻣﺎﻧﺔ ( ﻟﻠﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﳛﻜﻤﻬﺎ .. ﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﻣﻦ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ )‬
‫١٤١‬                  ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                            ‫‪‬‬
‫‪ .. ( žÙs)Ztƒ br& ߉ƒÌ•ãƒ‬ﲟﻌﲎ ﺃ ﱠ ﻫﺬﺍ ﺍﳉﺪﺍﺭ ، ﻭﻓﻖ ﻧﻮﺍﻣﻴﺲ ﺍﳌﺎ ‪‬ﺓ ﺍﻟﱵ ﺍﺧﺘﺎﺭ ﺍﻻﻧﺼﻴﺎﻉ ﳍﺎ‬
                      ‫ﺩ‬                            ‫ﻥ‬
                                                                                   ‫ﺘ ﺗ‬
                                                                  ‫، ﻭﺍﻟﱵ ﲢﻜﻤﻪ ، ﻳ‪‬ﺠﻪ ﺑﺎ‪‬ﺠﺎﻩ ﺍﻻ‪‬ﻴﺎﺭ ..‬
                                                                           ‫ﻴ‬
                                                               ‫.. ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫) 9‪©!$# Ú’%s{r& þ’ÎoTÎ) ( y7n=çFø%L{ y7ø‹s9Î) y“ωtƒ 7ÝÅ™$t6Î/ O$tRr& !$tB ÓÍ_n=çFø)tGÏ9 x8y‰tƒ ¥’n<Î) |MÜ|¡o0 .ûÈõs‬‬

‫‘‪y7Ï9ºsŒur 4 Í‘$¨Y9$# É=»ysô¹r& ô`ÏB tbqä3tFsù y7ÏÿùSÎ)ur ‘ÏJøOÎ*Î/ r&þqç6s? br& ߉ƒÍ‘é& þ’ÎoTÎ) ÇËÑÈ tûüÏJn=»yèø9$# ¡>u‬‬

                                                                 ‫_‪ ] ( tûüÏHÍ>»©à9$# (#ätÂt“y‬ﺍﳌﺎﺋﺪﺓ : ٨٢ – ٩٢ [‬

‫ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺃ ﹼ ﺍﻹﺭﺍﺩﺓ ) )‪ ( y7ÏÿùSÎ)ur ‘ÏJøOÎ*Î/ r&þqç6s? br& ߉ƒÍ‘é& þ’ÎoTÎ‬ﻫﻲ‬
                                                                ‫ﻴ ﻥ‬
                       ‫ﺩ‬
‫ﺭﻏﺒﺔ ﺍﻟﻨﻔﺲ ﻭﻏﺎﻳﺘﻬﺎ ، ﻭﻟﻜﻦ ﺩﻭﻥ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ..‬
                                                    ‫ﺼ‬
‫ﻓﻠﻮ ﺃﺧﺬ ) ﺍﳌﻘﺘﻮﻝ ﰲ ﻫﺬﻩ ﺍﻟﻘ ‪‬ﺔ ( ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺇﺭﺍﺩﺗﻪ ﻹﺧﺮﺍﺟﻬﺎ ﺇﱃ ﻋﺎﱂ‬
                                                                   ‫ﺴ‬
                                          ‫ﺍﻟﻮﺟﻮﺩ ﺍﳊ ‪‬ﻲ ، ﻷﺻﺒﺢ ﺷﺮﻳﻜﺎﹰ ﻟﻠﻘﺎﺗﻞ ..‬
                                 ‫ﺩ‬
              ‫ﻓﺎﻹﺭﺍﺩﺓ ﺑﺈﳚﺎﺩ ﺍﻟﺸﻲﺀ ﺗﺴﺒﻖ ﺇﳚﺎﺩﻩ ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                     ‫) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ‬ﻳﺲ : ٢٨ [‬
                               ‫ﻴ‬          ‫ﻴ ﻥ‬
‫ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺃ ﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﻟﻮﺟﻮﺩ ﺍﻟﺸﻲﺀ ﺗﺴﺒﻖ ﺍﻷﻣﺮ ﺍﻹﳍﻲ )‬
                                                               ‫ﺩ‬
‫ﻛﻦ ( ﺍﻟﺬﻱ ﻳﺆ ‪‬ﻱ ﺇﱃ ﺧﺮﻭﺝ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ .. ﻓﺎﻹﺭﺍﺩﺓ‬
‫– ﻛﻤﺎ ﻧﺮﻯ – ﺗﺴﺒﻖ ﺗﻔﺎﻋﻞ ﺍﻟﻐﺎﻳﺔ ﻣﻊ ﺃﺳﺒﺎﺏ ﺇﻇﻬﺎﺭ ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺇﱃ ﻋﺎﱂ‬
                                                       ‫ﺍﻟﻮﺟﻮﺩ ﺍﳌﻜﺎﱐ ﺍﻟﺰﻣﺎﱐ ..‬
                                                                               ‫ﻴ‬
                                                                   ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫) * ‪Ÿ@ŠÏ%ur öNßgsܬ7sVsù öNßgrO$yèÎ7/R$# ª!$# onÌ•Ÿ2 `Å3»s9ur Zo£‰ãã ¼ã&s! (#r‘‰tãV{ ylrã•ã‚ø9$# (#rߊ#u‘r& öqs9ur‬‬

                                                              ‫#$%‪ ] ( šúïωÏè»s)ø9$# yìtB (#r߉ãèø‬ﺍﻟﺘﻮﺑﺔ : ٦٤ [‬
‫٢٤١‬             ‫‪‬‬                  ‫‪‬‬
             ‫‪    ‬‬ ‫‪‬‬
‫ﻓﻠﻮ ﻛﺎﻥ ﻗﺼﺪ ﻫﺆﻻﺀ ﻭﻫﺪﻓﻬﻢ ﻭﻏﺎﻳﺘﻬﻢ ﺍﳋﺮﻭﺝ ﻷﺧﺬﻭﺍ ﺑﺄﺳﺒﺎﺏ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ،‬
                                                          ‫ﺪ‬
‫ﺃﻱ ﻟﻘﺎﻣﻮﺍ ﺑﺈﻋﺪﺍﺩ ﻋ ‪‬ﺓ ﻟﻠﺨﺮﻭﺝ .. ﻓﺎﻹﺭﺍﺩﺓ ) ﺍﻟﻘﺼﺪ ﻭﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ( ﺗﺴﺒﻖ – ﻛﻤﺎ‬
                         ‫ﺩ‬
     ‫ﻧﺮﻯ – ﺍﻷﺧﺬ ﺑﺄﺳﺒﺎﺏ ﲢﻘﻴﻖ ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
                     ‫ﺩ‬                                               ‫ﻣ‬
‫.. ﺃ ‪‬ﺎ ﺍﳌﺸﻴﺌﺔ ﻓﻬﻲ ﻗﺪﺭﺓ ﺍﻟﺬﺍﺕ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﺧﺮﻭﺝ ﻣﻮﺿﻮﻉ‬
                               ‫ﺩ‬
‫ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ) ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ، ﻭﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ‬
                                             ‫ﳌ‬        ‫ﺗ‬
‫ﺗﻮﺟﻴﻪ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺎ‪‬ﺠﺎﻩ ﺍﻟﻐﺎﻳﺔ ﺍ ﹸﺮﺍﺩﺓ .. ﻓﺎﻟﺬﺍﺕ ﺍﻟﱵ ﲤﻠﻚ ﻣﺸﻴﺌﺔ ﲤﻠﻚ – ﺇﺿﺎﻓﺔ‬
 ‫ﺩ‬                                    ‫ﻠ‬
‫ﻟﻺﺭﺍﺩﺓ – ﻗﺪﺭﺓ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺘﻌﹼﻖ ﺑﺈﳚﺎﺩ ﻣﻮﺿﻮﻉ ﺍﻹﺭﺍﺩﺓ ، ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ‬
                                                           ‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ .. ) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)¯R br& çm»tR÷Šu‘r& !#sŒÎ) >äóÓy´Ï9 $uZä9öqs% $yJ¯RÎ‬ﺍﻟﻨﺤﻞ :‬
                                                           ‫ﻛ ﺤ‬
‫٠٤ [ ، ﻳﺆ ﹼﺪ ﺻ ‪‬ﺔ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ .. ﻓﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻮﺩ‪‬ﻩ ﰲ ﻋﺎﱂ‬
                       ‫ﺓ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ، ﺳﺒﻘﺖ ﻭﺟﻮﺩ‪‬ﻩ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺇﺭﺍﺩ ﹸ ﺍﷲ ﺗﻌﺎﱃ ﺑﺈﳚﺎﺩﻩ .. ﻓﻬﺬﺍ‬
  ‫ﻴ‬                                   ‫ﺩ‬         ‫ﺩ‬         ‫ﺮ‬
‫ﺍﻟﺸﻲﺀ – ﻛﻮﺟﻮﺩ ﳎ ‪‬ﺩ ﻋﻦ ﺍﳌﺎ ‪‬ﺓ – ﻣﻮﺟﻮ ‪ ‬ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩﺗﻪ ، ﻭﻫﺬﺍ ﻣﺎ ﺗﺒ‪‬ﻨﻪ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ) )‪ ، ( çm»tR÷Šu‘r& !#sŒÎ) >äóÓy´Ï9 $uZä9öqs% $yJ¯RÎ‬ﻭﻟﻜ ‪ ‬ﻭﺟﻮﺩﻩ ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ‬
        ‫ﺩ‬                 ‫ﻦ‬                                                          ‫ﻴ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ﻛﺸﻲﺀ ﳏﺴﻮﺱ ، ﳛﺘﺎﺝ ﺇﱃ ﺗﻔﺎﻋﻞ ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩﻩ ﰲ ﻋﺎﱂ ﺍﳊﺲ ، ﺑﻌﺪ ﺍﻷﻣﺮ‬
                                                               ‫ﺍﻹﳍﻲ ) &‪.. ( ãbqä3uŠsù `ä. ¼çms9 tAqà)¯R br‬‬
             ‫ﺗ‬
‫.. ﻭ ﹼﺎ ﻛﺎﻥ ﺍﻟﺮﺯﻕ – ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﻳﻜﻮﻥ ﻋﱪ ﺃﺳﺒﺎﺏﹴ ‪‬ﻮﺿ‪‬ﻊ ﺑﲔ ﺃﻳﺪﻱ‬    ‫ﳌ‬
                           ‫ﻠ‬                         ‫ﻥ‬         ‫ﻧ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ، ﻓﺈ‪‬ﻨﺎ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﺮﺯﻕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺘﻌﹼﻖ ﺩﺍﺋﻤﺎﹰ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ، ﺃﻱ‬
                                                                               ‫ﺑﺘﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ ﻷﺳﺒﺎﺑﻪ ..‬
                              ‫) )‪ ] ( A>$|¡Ïm ÎŽö•tóÎ/ âä!$t±o„ `tB ä-ã—ö•tƒ ©!$# ¨bÎ‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٧٣ [‬

                            ‫) %‪ ] ( â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ’În1u‘ ¨bÎ) ö@è‬ﺳﺒﺄ : ٦٣ [‬

              ‫) &‪ ] ( 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ©!$# ¨br& (#þqßJn=÷ètƒ öNs9urr‬ﺍﻟﺰﻣﺮ : ٢٥ [‬
‫٣٤١‬             ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬   ‫‪‬‬
         ‫ﺩ‬                                      ‫ﻭ ﻥ‬
‫.. ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷ ‪‬ﻝ ﺃ ﱠ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﺴﻮﺱ ) ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ‬
 ‫ﻴ‬                                              ‫ﻴ‬         ‫ﻞ‬    ‫ﺪ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ( ﻳﺴﺘﻤ ‪ ‬ﰲ ﻛ ﹼ ﳊﻈﺔ ﺣﻴﺜ‪‬ﺎﺕ ﻭﺟﻮﺩﻩ ﻣﻦ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، ﻭﻫﺬﺍ ﻣﺎ ﳝ‪‬ﺰ‬
‫ﻋﺎﱂ ﺍﳌﺸﻴﺌﺔ ﻋﻦ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﻏﲑ ﺍﶈﺴﻮﺱ .. ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ – ﰲ ﺍﻟﻘﺮﺁﻥ‬
 ‫ﻳ‬                                                         ‫ﻠ‬
‫ﺍﻟﻜﺮﱘ – ﻋﱪ ﺗﻌﹼﻖ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﳜﻠﻖ ( ﺑﺎﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ) ﻳﺸﺎﺀ ( ، ﻓﺎﺳﺘﻤﺮﺍﺭ‪‬ﺔ‬
    ‫ﻴ‬                                                     ‫ﺩ‬
‫ﺍﳋﻠﻖ ﰲ ﺇﻃﺎﺭ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻫﻲ ﺿﻤﻦ ﺇﻃﺎﺭ ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ) ﺳﺎﺣﺔ ﺍﳉﺰﺋ‪‬ﺎﺕ‬
                                       ‫ﻞ‬              ‫ﺪ ﻴ‬              ‫ﻳ‬
        ‫ﺍﳌﺎﺩ‪‬ﺔ ﺍﻟﱵ ﺗﺴﺘﻤ ‪ ‬ﺣﻴﺜ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻛ ﱢ ﳊﻈﺔ ﻣﻦ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ( ..‬
                                  ‫) %‪ ] ( 4 âä!$t±o„ $tB ß,è=÷‚tƒ ª!$# Å7Ï9ºx‹Ÿ2 tA$s‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٧٤ [‬

                                ‫) †‪ ] ( Ö•ƒÏ‰s% &äóÓx« Èe@ä. 4’n?tã ª!$#ur 4 âä!$t±o„ $tB ß,è=øƒs‬ﺍﳌﺎﺋﺪﺓ : ٧١ [‬

                     ‫) †‪ ] ( Ö•ƒÏ‰s% &äóÓx« Èe@à2 4’n?tã ©!$# ¨bÎ) 4 âä!$t±o„ $tB ª!$# ß,è=øƒs‬ﺍﻟﻨﻮﺭ : ٥٤ [‬

                                           ‫) ‪ ] ( 3 â‘$tFøƒs†ur âä!$t±o„ $tB ß,è=øƒs† š•š/u‘ur‬ﺍﻟﻘﺼﺺ : ٨٦ [‬

                                        ‫) †‪ ] ( 㕃ωs)ø9$# ÞOŠÎ=yèø9$# uqèdur ( âä!$t±o„ $tB ß,è=øƒs‬ﺍﻟﺮﻭﻡ : ٤٥ [‬

            ‫) 9©‪ ] ( 4 âä!$t±o„ $tB ß,è=øƒs† $£JÏB 4’s"sÜô¹^w #V$s!ur x‹Ï‚-Gtƒ br& ª!$# yŠ#u‘r& öq‬ﺍﻟﺰﻣﺮ : ٤ [‬

                    ‫) !° ‪ ] ( 4 âä!$t±o„ $tB ß,è=øƒs† 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•ù=ãB‬ﺍﻟﺸﻮﺭﻯ : ٩٤ [‬
                   ‫ﻴ‬                    ‫ﻴ‬
‫.. ﻓﺎﳌﺸﻴﺌﺔ ﺑﺸﻜﻞ ﻋﺎﻡ ، ﺳﻮﺍﺀ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍ‪‬ﺔ ، ﺃﻡ ﺍﳌﺸﻴﺌﺔ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ، ﺗﺴﺒﻘﻬﺎ ﺍﻹﺭﺍﺩﺓ ،‬
                             ‫ﺲ‬                          ‫ﺗ‬
                  ‫ﻭﺗﺮﺍﻓﻖ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ‪‬ﺨﺮﺝ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﻋﺎﱂ ﺍﳊ ‪ ‬ﻭﺍﻟﻮﺟﻮﺩ ..‬
                                                          ‫ﻴ‬
                                                      ‫ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
‫) ‪ ] ( àM»oYÉi•t6ø9$# ÞOßgø?uä!%y` $tB ω÷èt/ .`ÏiB NÏdω÷èt/ .`ÏB tûïÏ%©!$# Ÿ@tGtGø%$# $tB ª!$# uä!$x© öqs9ur‬ﺍﻟﺒﻘﺮﺓ‬
                                                                                                             ‫: ٣٥٢ [‬
              ‫ﺩ‬                              ‫ﻴ ﻧ‬
‫ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ، ﺃ‪‬ﻪ ﻟﻮ ﺩﻓﻊ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃ ‪‬ﺕ ﺇﱃ ﺍﻗﺘﺘﺎﳍﻢ ،‬
                                      ‫ﻦ‬
‫ﰲ ﺟﻬﺔ‪ ‬ﲢﻮﻝ ﺩﻭﻥ ﺫﻟﻚ ﳌﺎ ﺍﻗﺘﺘﻠﻮﺍ ، ﻭﻟﻜ ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺗﺮﻙ ﻏﺎﻳﺎ‪‬ﻢ – ﺑﻐﻴﺔ ﺍﻣﺘﺤﺎ‪‬ﻢ –‬
‫٤٤١‬           ‫‪‬‬                  ‫‪‬‬
           ‫‪    ‬‬     ‫‪‬‬
                                      ‫ﺗ‬
‫ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﺑﺎ‪‬ﺠﺎﻩ ﺇﺭﺍﺩﺍ‪‬ﻢ ﺍﳌﺨﺘﻠﻔﺔ ، ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﻫﻲ‬
                                                                     ‫ﺍﻗﺘﺘﺎﳍﻢ ..‬
                 ‫ﺪ‬                  ‫ﺗ‬       ‫ﻴ‬
‫.. ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ، ﺍﻟﱵ ‪‬ﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﳊ ‪ ‬ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺍﻹﺭﺍﺩﺓ‬
                                                                                                         ‫ﻭﺍﳌﺸﻴﺌﺔ ..‬
‫‪tL©èygy_ ¼çms9 $oYù=yèy_ ¢OèO ߉ƒÌ•œR `yJÏ9 âä!$t±nS $tB $ygŠÏù ¼çms9 $uZù=¤ftã s's#Å_$yèø9$# ߉ƒÌ•ãƒ tb%x. `¨B‬‬   ‫)‬
‫‪y7Í´¯»s9'ré'sù Ö`ÏB÷sãB uqèdur $yguŠ÷èy™ $olm; 4Ótëy™ur not•ÅzFy$# yŠ#u‘r& ô`tBur ÇÊÑÈ #Y‘qãmô‰¨B $YBqãBõ‹tB $yg8n=óÁtƒ‬‬

‫2‪âä!$sÜtã tb%x. $tBur 4 y7În/u‘ Ïä!$sÜtã ô`ÏB ÏäIwàs¯»ydur ÏäIwàs¯»yd ‘‰ÏJœR yxä. ÇÊÒÈ #Y‘qä3ô±¨B Oßgã‹÷èy™ tb%Ÿ‬‬

‫‘‪çŽy9ø.r&ur ;M»y_u‘yŠ çŽt9ø.r& äot•ÅzEzs9ur 4 <Ù÷èt/ 4’n?tã öNåk|Õ÷èt/ $oYù=žÒsù y#ø‹x. ö•ÝàR$# ÇËÉÈ #·‘qÝàøtxC š•În/u‬‬

                                                                      ‫?‪ ] ( Wx‹ÅÒøÿs‬ﺍﻹﺳﺮﺍﺀ : ٨١ – ١٢ [‬
                                 ‫ﻠ‬          ‫ﻴ ﻥ‬
‫ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ، ﺃ ﱠ ﺣﻘﻴﻘﺔ ﺗﻄﹼﻊ ﺍﻹﻧﺴﺎﻥ ﻻﻣﺘﻼﻙ ﺃﺳﺒﺎﺏ ﺍﻟﺪﻧﻴﺎ ، ﻻ‬
                                     ‫ﺩ‬                      ‫ﻥ‬           ‫ﺪ‬
‫ﺗﺘﻌ ‪‬ﻯ ﺇﺭﺍﺩﺗﻪ ، ﻷ ﹼ ﲨﻴﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺃﻭ ﺟﺰﺀ ﻣﻨﻬﺎ ، ﻫﻲ‬
                                                    ‫ﺪ ﻮ‬
‫ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ، ﻭﺗﺴﺘﻤ ‪ ‬ﻗ ‪‬ﺓ ﻓﻌﻠﻬﺎ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، ﻭﻟﻴﺴﺖ ﻣﻦ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ‬
                                   ‫ﺲ‬
‫ﻭﺻﻨﻌﻪ ، ﻓﻠﻮ ﻛﺎﻧﺖ ﻣﻦ ﺫﺍﺕ‪ ‬ﺍﻹﻧﺴﺎﻥ ﻟﹶﻤ‪‬ﺎ ﺣ ‪ ‬ﺑﺎﻟﻨﻘﺺ ﻧﺘﻴﺠﺔ ﺍﻓﺘﻘﺎﺭﻩ ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ ،‬
                        ‫ﻨ‬                               ‫ﻘ‬
‫ﻭﻟﻜﺎﻧﺖ ﻏﺎﻳﺘﻪ ﳏ ﹼﻘﺔ ﻣﱴ ﺷﺎﺀ ، ﻭﻋﻨﺪ ﺫﻟﻚ ﻻ ﺩﺍﻋﻲ ﻟﺘﻤ‪‬ﻲ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ .. ﻟﺬﻟﻚ ﺟﺎﺀ‬
        ‫ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ) ‪ ، ( s's#Å_$yèø9$# ߉ƒÌ•ãƒ tb%x. `¨B‬ﻭﱂ ﻳﺄﺕ ) ﻣﻦ ﻛﺎﻥ ﻳﺸﺎﺀ ﺍﻟﻌﺎﺟﻠﺔ ( ..‬
                                                                                       ‫ﺺ‬
‫.. ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃ ﱠ ﻛﻠﻤﺔ ) ‪ ( ߉ƒÌ•ãƒ‬ﺗﺄﰐ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ) ‪( s's#Å_$yèø9$# ߉ƒÌ•ãƒ tb%x. `¨B‬‬
                                                                      ‫ﻥ‬
                                        ‫ﺮ‬                            ‫ﺘ‬
‫، ﻓﺎﳌﻌﲏ ﻫﻨﺎ ﺗ‪‬ﺠﻪ ﺇﺭﺍﺩﺗﻪ ﺩﺍﺋﻤﺎﹰ ﻭﺑﺸﻜﻞﹴ ﻣﺴﺘﻤ ‪ ‬ﳓﻮ ﺍﻟﻌﺎﺟﻠﺔ ، ﻓﺎﻟﻘﺼﺪ ﻣﻦ ﺣﺮﻛﺎﺕ ﺣﻴﺎﺗﻪ‬
                                                       ‫ﻭﺍﳍﺪﻑ ﻣﻨﻬﺎ ﻫﻮ ﺍﻟﻌﺎﺟﻠﺔ ..‬
  ‫ﻘ‬                           ‫ﳑ‬                                 ‫ﻥ‬
‫ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃ ﹼ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻟﻼﻫﺜﲔ ﻭﺭﺍﺀ ﺍﻟﺪﻧﻴﺎ ، ﻭ ‪‬ﻦ ﺟﻌﻠﻮﺍ ﺍﻟﺪﻧﻴﺎ ﻏﺎﻳﺘﻬﻢ ، ﺗﺘﺤ ﹼﻖ‬
‫ﺇﺭﺍﺩ‪‬ﻢ ﺑﺎﻟﻮﺻﻮﻝ ﺇﱃ ﻏﺎﻳﺘﻬﻢ ﺃﻭ ﺟﺰﺀٍ ﻣﻨﻬﺎ ، ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺑﲔ‬
‫٥٤١‬          ‫‪‬‬                ‫‪‬‬
          ‫‪    ‬‬ ‫‪‬‬
 ‫ﻠ‬                              ‫ﻞ‬
‫ﳎﻤﻮﻉ ﺍﻟﻼﻫﺜﲔ ﻭﺭﺍﺀ ﺍﻟﺪﻧﻴﺎ ، ﻭﻗﺪ ﺍﺧﺘﺎﺭﻫﻢ ﺟ ﹼ ﻭﻋﻼ ﺣﺴﺐ ﺇﺭﺍﺩﺗﻪ ، ﻭﳊﻜﻤﺔ ﺗﺘﻌﹼﻖ‬
                                             ‫ﺑﺎﻣﺘﺤﺎ‪‬ﻢ ، ﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ) 9‪.. ( ߉ƒÌ•œR `yJÏ‬‬
                                                                         ‫ﺺ‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺣﺼﻠﻮﺍ ﻋﻠﻰ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﺴﻌﻮﻥ ﺇﻟﻴﻬﺎ ، ﻭﺻﻠﻮﺍ ﺇﱃ ﻏﺎﻳﺘﻬﻢ ﻋﱪ ﺍﻷﺳﺒﺎﺏ‬
       ‫ﺺ‬
‫ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻭﺿﻌﻬﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ، ﻭﳋﺪﻣﺔ ﻏﺎﻳﺎ‪‬ﻢ ، ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
‫) ‪ ، ( âä!$t±nS $tB‬ﺃﻱ ﲟﺎ ‪‬ﻴ‪ ‬ﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﺳﺒﺎﺏ ﻳﻀﻌﻬﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﺑﻘﺪﺭﹴ ﻣﻌ‪‬ﻦ ، ﺗﺆ ‪‬ﻱ‬
 ‫ﺩ‬       ‫ﻴ‬                                            ‫ﻳﺴ‬
                                              ‫ﺇﱃ ﲢﻘﻴﻖ ﻏﺎﻳﺎ‪‬ﻢ ، ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﺸﺎﺅﻩ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ..‬
‫) ‪yŠ#u‘r& ô`tBur‬‬                                                              ‫ﻣ‬
                    ‫.. ﺃ ‪‬ﺎ ﻣﻦ ﻛﺎﻧﺖ ﺍﻵﺧﺮﺓ ﻏﺎﻳﺘﻪ ، ﻓﻴﻜﻮﻥ ﻗﺪ ﻣﻠﻚ ﺇﺭﺍﺩﺓﹰ ﲡﺎﻩ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ‬
‫#$‪ .. ( #Y‘qä3ô±¨B Oßgã‹÷èy™ tb%Ÿ2 y7Í´¯»s9'ré'sù Ö`ÏB÷sãB uqèdur $yguŠ÷èy™ $olm; 4Ótëy™ur not•ÅzFy‬ﻭﻣﺎ ﻧﺮﺍﻩ‬
‫ﻫﻮ ﻭﺭﻭﺩ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲏ ﻫﻨﺎ ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ) &‪ ، ( ôyŠ#u‘r‬ﲟﻌﲎ ﺃ ﱠ ﺍﻟﺴﻤﺖ ﺍﻟﻌﺎﻡ ﻟﺘﻮ ‪‬ﻬﻪ ﰲ‬
    ‫ﺟ‬                 ‫ﻥ‬
                                                ‫ﺗ‬
                                   ‫ﺣﺮﻛﺔ ﺣﻴﺎﺗﻪ ﻭﻗﺼﺪﻩ ﻭﻏﺎﻳﺘﻪ ﻫﻮ ﺑﺎ‪‬ﺠﺎﻩ ﺍﻵﺧﺮﺓ ..‬
                             ‫ﻻ‬                                     ‫ﻦ‬
‫.. ﻭﻟﻜ ‪ ‬ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﻻ ﺗﺼﻞ ﺇﱃ ﻏﺎﻳﺘﻬﺎ ﺍﳌﻄﻠﻮﺑﺔ ﺇ ﱠ ﺑﺎﳌﺒﺎﺷﺮﺓ ﺑﺄﺧﺬ ﺃﺳﺒﺎﺏ ﺍﻟﻮﺻﻮﻝ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ، ﻭﻫﻲ ﺍﻟﺴﻌﻲ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﻟﻠﺒﺸﺮ ، ﻭﺍﻟﺬﻱ‬
‫) ‪4Ótëy™ur‬‬            ‫ﺺ‬                                                        ‫ﺩ‬
               ‫ﻳﺆ ‪‬ﻱ ﺍﻟﺴﲑ ﻓﻴﻪ ﺇﱃ ﲢﻘﻴﻖ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻵﺧﺮﺓ ، ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
                                                                                   ‫;‪.. ( Ö`ÏB÷sãB uqèdur $yguŠ÷èy™ $olm‬‬
              ‫ﺩ‬                                       ‫ﻮ‬
‫.. ﻓﺎﻹﺭﺍﺩﺓ ﺗﺘﺤ ‪‬ﻝ ﺇﱃ ﻣﺸﻴﺌﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﲢﻘﻴﻖ ﻏﺎﻳﺔ‬
                                                   ‫ﺪ‬
‫ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ .. ﻭﻻ ﺑ ‪ ‬ﻻﻣﺘﺤﺎﻥ ﺍﻟﺒﺸﺮ ﻣﻦ ﺗﻮﻓﲑ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻔﺼﻞ ﺇﺭﺍﺩ‪‬ﻢ ﻋﻦ‬
                          ‫ﻞ ﺗ‬                                   ‫ﺘ‬
‫ﻣﺸﻴﺌﺘﻬﻢ ، ﺣ‪‬ﻰ ﻳﺒﺎﺷﺮﻭﺍ ﺍﻟﻌﻤﻞ ﰲ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ، ﻛ ﱞ ﺑﺎ‪‬ﺠﺎﻩ ﻏﺎﻳﺘﻪ ﺍﻟﱵ ﻳﺮﻳﺪ ، ﻭﻟﺬﻟﻚ‬
‫‪Ïä!$sÜtã‬‬                                ‫ﻴ‬
            ‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﲨﻴﻌﻬﺎ ﻣﻦ ﻋﻄﺎﺀ ﺍﻟﺮﺑﻮﺑ‪‬ﺔ ﳉﻤﻴﻊ ﺍﻟﺒﺸﺮ ﻣﺆﻣﻨﲔ ﻭﻛﺎﻓﺮﻳﻦ )‬
                                                                                                        ‫‘‪.. ( 4 y7În/u‬‬
           ‫) .‪( #·‘qÝàøtxC š•În/u‘ âä!$sÜtã tb%x. $tBur 4 y7În/u‘ Ïä!$sÜtã ô`ÏB ÏäIwàs¯»ydur ÏäIwàs¯»yd ‘‰ÏJœR yxä‬‬
‫٦٤١‬           ‫‪‬‬                 ‫‪‬‬
           ‫‪    ‬‬      ‫‪‬‬
 ‫ﻴ‬
‫ﻭﺇ ﹼ ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ، ﻫﻮ ﳊﻜﻤﺔ ﺇﳍ‪‬ﺔ‬      ‫ﻥ‬
‫ﻏﺎﻳﺘﻬﺎ ﺍﺧﺘﺒﺎﺭ ﻧﻔﻮﺱ ﺍﻟﺒﺸﺮ ، ﻣﻦ ﺧﻼﻝ ﺇﺣﺎﻃﺘﻬﺎ ﺑﺄﺳﺒﺎﺏ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ﺗﻌﺎﱃ‬
                                                       ‫ﺑﻨﺎﺀً ﻋﻠﻰ ﻋﻠﻤﻪ ‪‬ﺬﻩ ﺍﻟﻨﻔﻮﺱ ..‬
     ‫) #$‪( Wx‹ÅÒøÿs? çŽy9ø.r&ur ;M»y_u‘yŠ çŽt9ø.r& äot•ÅzEzs9ur 4 <Ù÷èt/ 4’n?tã öNåk|Õ÷èt/ $oYù=žÒsù y#ø‹x. ö•ÝàR‬‬
                                                                     ‫ﻴ‬
                                                                 ‫.. ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
   ‫) ‪ ] ( t•¨zr'tGtƒ ÷rr& tP£‰s)tGtƒ br& óOä3ZÏB uä!$x© `yJÏ9 ÇÌÏÈ ÎŽ|³t6ù=Ïj9 #\•ƒÉ‹tR‬ﺍﳌ ‪‬ﹼﺮ : ٦٣ – ٧٣ [‬
                ‫ﺪﺛ‬
       ‫ﻧ‬                                            ‫ﺧ‬             ‫ﻥ ﺪ‬
‫ﺇ ﱠ ﺗﻘ ‪‬ﻡ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺄ ‪‬ﺮﻩ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﳝﺎﻥ ، ﻻ ﻳﻜﻮﻥ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺣﺪﻫﺎ ، ﻭﺇ‪‬ﻤﺎ ﻳﻜﻮﻥ‬
                  ‫ﺩ‬                                   ‫ﻥ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﳌﺸﻴﺌﺔ ، ﻷ ﹼ ﺫﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆ ‪‬ﻱ ﺇﱃ ﺫﻟﻚ ، ﻭﻳﻜﻮﻥ‬
‫) 9‪óOä3ZÏB uä!$x© `yJÏ‬‬            ‫ﺺ‬                                              ‫ﺗ‬
                           ‫ﺫﻟﻚ ﺑﺎ‪‬ﺒﺎﻉ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ .. ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ‬
                                                                       ‫( ، ﻭﱂ ﻳﺄﺕ ) ﳌﻦ ﺃﺭﺍﺩ ﻣﻨﻜﻢ ( ..‬
                                                                               ‫ﻴ‬
                                                                   ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫) ‪ ] ( !#x‹»yd Ÿ@÷WÏB $oYù=à)s9 âä!$t±nS öqs9 $oY÷èÏJy™ ô‰s% (#qä9$s% $oYçF»tƒ#uä óOÎgø‹n=tæ 4‘n=÷Gè? #sŒÎ)ur‬ﺍﻷﻧﻔﺎﻝ :‬
                                                                                                                  ‫١٣ [‬
‫ﻟﻘﺪ ﺟﺎﺀ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ) 9‪ ، ( âä!$t±nS öqs‬ﻭﱂ ﻳﺄﺕ ) ﻟﻮ ﻧﺮﻳﺪ ( ، ﻷ ﱠ ﺍﻟﻘﻮﻝ ﳛﺘﺎﺝ –‬
             ‫ﻥ‬                                                   ‫ﺺ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻹﺭﺍﺩﺓ – ﺇﱃ ﺃﺳﺒﺎﺏﹴ ﻟﺼﻴﺎﻏﺔ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﰲ ﻧﻔﻮﺳﻬﻢ ﰲ ﻗﺎﻟﺐ ﻟﻐﻮﻱ ،‬
                                      ‫ﲤ‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﺇﺧﺮﺍﺝ ﻫﺬﻩ ﺍﻟﻘﻮﻝ ) ﺍﻟﺬﻱ ﹼﺖ ﺻﻴﺎﻏﺘﻪ ﰲ ﻗﺎﻟﺐ ﻟﻐﻮﻱ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ( ﺇﱃ‬
    ‫ﻳ‬                   ‫ﻥ‬                                       ‫ﺲ‬
‫ﻋﺎﱂ ﺍﳊ ‪ ‬ﻟﻴﺴﻤﻌﻪ ﺍﻟﻨﺎﺱ .. ﻓﺎﻟﺬﻱ ﻳﻘﻮﻟﻪ ﻫﺆﻻﺀ ﻫﻮ ﺃ ﹼ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ) ﺍﳌﻌﲎ ( ‪‬ﻮﺟﺪ‬
            ‫ﺲ‬                    ‫ﻱ‬
‫ﺑﺪﺍﺧﻠﻨﺎ ﻣﺜﻠﻪ ، ﻭﻟﻮ ﻧﺸﺎﺀ ﻟﺼﻐﻨﺎﻩ ﺑﻘﺎﻟﺐﹴ ﻟﻐﻮ ‪ ‬ﻭﺃﺧﺮﺟﻨﺎﻩ ﺇﱃ ﻋﺎﱂ ﺍﳊ ‪ ‬ﻋﱪ ﺍﻟﺬﺑﺬﺑﺎﺕ‬
                                                                         ‫ﻴ‬
                                                                     ‫ﺍﻟﺼﻮﺗ‪‬ﺔ ..‬
                                                 ‫ﻴ‬
                                     ‫.. ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫٧٤١‬                   ‫‪‬‬                ‫‪‬‬
                   ‫‪    ‬‬                              ‫‪‬‬
‫!° ‪`yJÏ9 Ü=ygtƒur $ZW»tRÎ) âä!$t±o„ `yJÏ9 Ü=pku‰ 4 âä!$t±o„ $tB ß,è=øƒs† 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•ù=ãB‬‬            ‫)‬
‫„‪Ö•ƒÏ‰s% ÒOŠÎ=tæ ¼çm¯RÎ) 4 $¸J‹É)tã âä!$t±o„ `tB ã@yèøgs†ur ( $ZW»tRÎ)ur $ZR#t•ø.èŒ öNßgã_Íirt“ム÷rr& ÇÍÒÈ u‘qä.—%!$# âä!$t±o‬‬

                                                                                       ‫( ] ﺍﻟﺸﻮﺭﻯ : ٩٤ – ٠٥ [‬
                              ‫ﻠ‬
‫.. ﺇ ﱠ ﲢﺪﻳﺪ ﺟﻨﺲ ﺍﳌﻮﻟﻮﺩ ) ﺫﻛﺮﺍﹰ ﻛﺎﻥ ﺃﻡ ﺃﻧﺜﻰ ( ﻳﺘﻌﹼﻖ ﺑﺄﺳﺒﺎﺏﹴ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ،‬ ‫ﻥ‬
         ‫ﺗ ﻘﺤ‬                   ‫ﻭ‬                           ‫ﺻ‬                  ‫ﺪ‬
‫ﻭﺣ ‪‬ﺩ ﳍﺎ ﻗﻮﺍﻧﻴﻨﻬﺎ ﺍﳋﺎ ‪‬ﺔ ‪‬ﺎ ، ﻓﻨﻮﻉ ﺍﻟﻨﻄﻔﺔ ﺍﻟﱵ ﺗﺼﻞ ﺃ ‪‬ﻻﹰ ﺇﱃ ﺍﻟﺒﻮﻳﻀﺔ ﻭ‪‬ﻠﹶ ﱢ ‪‬ﻬﺎ ﻫﻮ ﻣﺎ‬
‫ﳛ ‪‬ﺩ ﺟﻨﺲ ﺍﳌﻮﻟﻮﺩ .. ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺃﺳﺒﺎ‪‬ﺎ ﻫﻲ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ، ﻓﺎﻟﻨﻄﻔﺔ‬      ‫ﺪ‬
                                                            ‫ﻣ‬       ‫ﻞ‬
‫ﻭﺣﺮﻛﺘﻬﺎ ﻭﻛ ﹼ ﻣﺎ ﻫﻮ ‪‬ﻮﺩﻉ ﻓﻴﻬﺎ ، ﻭﻛﺬﻟﻚ ﺍﻟﺒﻮﻳﻀﺔ ﻭﲨﻴﻊ ﺃﺳﺒﺎﺏ ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‬
                  ‫ﺪ‬                                              ‫ﻕ‬
‫، ﻛ ﱡ ﺫﻟﻚ ﳐﻠﻮ ‪ ‬ﷲ ﺗﻌﺎﱃ ، ﻭﻳﻌﻤﻞ ﺑﻘﺪﺭﺗﻪ ﻭﺣﺴﺐ ﻗﻮﺍﻧﻴﻨﻪ ﺍﻟﱵ ﺣ ‪‬ﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬     ‫ﻞ‬
                                    ‫ﻄ‬
‫ﺍﳌﺎ ‪‬ﻱ .. ﻭﻗﺪ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﺍ ﺍﳉﻴﻞ ﺃﻥ ﻳ ﹼﻠﻊ ﻋﻠﻰ ﺑﻌﺾ ﺟﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﻭﺃﻥ‬   ‫ﺩ‬
                                                        ‫ﻳ‬
                                      ‫ﻳﻘﻮﻡ ﺑﺪﺭﺍﺳﺔ ﺍﳉﻮﺍﻧﺐ ﺍﳌﺎﺩ‪‬ﺔ ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ ..‬
                                                                ‫ﻥ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﺗﺖ ﻣﺮﺗﺒﻄﺔ ﺑﺎﳌﺸﻴﺌﺔ ، ﻭﱂ ﺗﺄﺕ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻹﺭﺍﺩﺓ .. ﻓﻠﻮ‬
                                                                       ‫ﺺ‬
‫ﺟﺎﺀ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ) ﻳ‪‬ﻬﺐ ﳌﻦ ﻳﺮﻳﺪ ﺇﻧﺎﺛﺎﹰ ﻭﻳ‪‬ﻬﺐ ﳌﻦ ﻳﺮﻳﺪ ﺍﻟﺬﻛﻮﺭ ....... ﻭﳚﻌﻞ ﻣﻦ ﻳﺮﻳﺪ‬
          ‫ﺭ‬                                       ‫ﺭ‬
‫ﻋﻘﻴﻤﺎﹰ ( ، ﳌﺎ ﻛﺎﻥ ﻟﻸﺳﺒﺎﺏ ﺩﻭ ‪ ‬ﰲ ﲢﺪﻳﺪ ﺟﻨﺲ ﺍﳌﻮﻟﻮﺩ ، ﻭﳌﺎ ﻛﺎﻥ ﳍﺎ ﺩﻭ ‪ ‬ﰲ ﻣﺴﺄﻟﺔ‬
           ‫ﻧ‬                             ‫ﻱ‬
‫ﺍﻟﻌﻘﻢ ، ﻭﻋﻨﺪﻫﺎ ﻻ ﳝﻜﻦ ﻟﻠﺒﺸﺮ ﻃﺮﻕ ﺃ ‪ ‬ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ، ﻷ‪‬ﻪ – ﰲ ﻫﺬﻩ‬
                                                            ‫ﺗ‬
     ‫ﺍﳊﺎﻟﺔ ﺍﳌﻔﺘﺮﺿﺔ – ﻻ ‪‬ﻮﺟ‪‬ﺪ ﺃﺳﺒﺎﺏ ﳝﻜﻦ ﻟﻠﺒﺸﺮ ﺩﺭﺍﺳﺘﻬﺎ ﻭﺇﺟﺮﺍﺀ ﺍﻟﺘﺠﺎﺭﺏ ﻋﻠﻴﻬﺎ ..‬
                                                 ‫ﻴ‬
                                             ‫.. ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
             ‫) 9©‪ ] ( 4 âä!$t±o„ $tB ß,è=øƒs† $£JÏB 4’s"sÜô¹^w #V$s!ur x‹Ï‚-Gtƒ br& ª!$# yŠ#u‘r& öq‬ﺍﻟﺰﻣﺮ : ٤ [‬
   ‫ﻴ‬             ‫ﻠ‬                                           ‫ﺗ‬            ‫ﻥ‬
‫ﺇ ﱠ ﻣﺴﺄﻟﺔ ﻋﺪﻡ ﺍ‪‬ﺨﺎﺫ ﺍﻟﻮﻟﺪ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ، ﻫﻲ ﻣﺴﺄﻟﺔ ﺗﺘﻌﹼﻖ ﺑﺎﻟﻐﺎﻳﺔ ﺍﻹﳍ‪‬ﺔ ،‬
‫ﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ) 9©‪ ، ( ª!$# yŠ#u‘r& öq‬ﻭﱂ ﻳﺄﺕ ) ﻟﻮ ﺷﺎﺀ ﺍﷲ ( .. ﺃ ‪‬ﺎ ﻣﺴﺄﻟﺔ‬
       ‫ﻣ‬                                                          ‫ﺺ‬
                           ‫ﺩ‬            ‫ﻴ ﻳ‬
‫ﺍﻻﺻﻄﻔﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ، ﻓﻬﻲ ﻣﺴﺄﻟﺔ ﺣﺴ‪‬ﺔ ﻣﺎﺩ‪‬ﺔ ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﺗﻨﺘﻤﻲ ﺇﱃ‬
         ‫ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ، ﻭﻟﺬﻟﻚ ﺃﺗﻰ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ) ‪ ، ( 4 âä!$t±o„ $tB‬ﻭﱂ ﻳﺄﺕ ) ﻣﺎ ﻳﺮﻳﺪ ( ..‬
                                                           ‫ﺺ‬
‫٨٤١‬                ‫‪‬‬                ‫‪‬‬
                ‫‪    ‬‬     ‫‪‬‬
                                                         ‫ﻴ‬
                                                   ‫.. ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
                        ‫) ‪ ] ( %y`Ì•÷‚tGó¡tƒur $yJèd£‰ä©r& !$tóè=ö7tƒ br& y7•/u‘ yŠ#u‘r'sù‬ﺍﻟﻜﻬﻒ : ٢٨ [‬
                       ‫ﻘ‬          ‫ﺪ‬
‫ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻐﺎﻳﺔ – ﻭﻫﻲ ﺑﻠﻮﻍ ﺍﻟﻐﻼﻣﲔ ﺃﺷ ‪‬ﳘﺎ – ﱂ ﺗﺘﺤ ﹼﻖ ﺑﻌﺪ ، ﻭﱂ ﻳﺄﺕ ﻭﻗﺖ‬   ‫ﻥ‬
‫ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ .. ﻓﺎﻟﻐﺎﻳﺔ ﻣﺎ ﺯﺍﻟﺖ ﰲ ﻣﺮﺣﻠﺔ ﺍﻹﺭﺍﺩﺓ ، ﻭﱂ ﺗﺘﻔﺎﻋﻞ ﺑﻌﺪ‬
‫ﻣﻊ ﺃﺳﺒﺎﺏ ﲢﻘﻴﻘﻬﺎ ، ﻟﺬﻟﻚ ﺃﺗﻰ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ) ‪ ( y7•/u‘ yŠ#u‘r'sù‬ﻭﱂ ﻳﺄﺕ ) ﻓﺸﺎﺀ ﺭ‪‬ﻚ (‬
   ‫ﺑ‬                                            ‫ﺺ‬
                                                                                                              ‫..‬
                                                                                ‫ﺃ‬
                                                                          ‫.. ﻭﻫﺬﻩ ﺻﻮﺭﺓ ﹸﺧﺮﻯ ..‬
‫) ‪( #Y‘qà6ä© yŠ#u‘r& ÷rr& t•ž2¤‹tƒ br& yŠ#u‘r& ô`yJÏj9 Zpxÿù=Åz u‘$yg¨Y9$#ur Ÿ@øŠ©9$# Ÿ@yèy_ “Ï%©!$# uqèdur‬‬
                                                                                           ‫] ﺍﻟﻔﺮﻗﺎﻥ : ٢٦ [‬
 ‫ﻳ‬                                      ‫ﺪ‬               ‫ﻛ‬           ‫ﻥ‬
‫ﺇ ﱠ ﺇﻃﺎﺭ ﺍﻟﺘﺬ ﹼﺮ ﻭﺍﻟﺸﻜﺮ ﻻ ﻳﺘﻌ ‪‬ﻯ ﺳﺎﺣﺔ ﺇﺭﺍﺩﺓ ﺍﻟﺬﺍﺕ ، ﻭﻻ ﳛﺘﺎﺝ ﻷﺳﺒﺎﺏ ﻣﺎﺩ‪‬ﺔ‬
‫9‪ô`yJÏj‬‬            ‫ﺺ‬
          ‫ﲣﺮﺟﻪ ﺇﱃ ﺳﺎﺣﺔ ﺍﳊﺲ ، ﻓﻬﻮ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﻔﺲ .. ﻭﻟﺬﻟﻚ ﺃﺗﻰ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ )‬
  ‫&‪ ( #Y‘qà6ä© yŠ#u‘r& ÷rr& t•ž2¤‹tƒ br& yŠ#u‘r‬ﻭﱂ ﻳﺄﺕ ) ﳌﻦ ﺷﺎﺀ ﺃﻥ ﻳﺬ ﹼﺮ ﺃﻭ ﺷﺎﺀ ﺷﻜﻮﺭﺍﹰ ( ..‬
                      ‫ﻛ‬
                                 ‫ﻴ‬
‫.. ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ ، ﺣﻴﺚ ﻳﺒ‪‬ﻦ ﻟﻨﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻫﻢ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ‬
                                                   ‫ﻣﺴﺄﻟﱵ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ..‬
‫١ – ﲟﺎ ﺃ ﹼ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﻏﺎﻳﺔ ﺍﻟﻨﻔﺲ ﻭﻗﺼﺪﻫﺎ ﻭﻫﺪﻓﻬﺎ ، ﻭﻫﻲ ﺩﻭﻥ ﺍﻷﺳﺒﺎﺏ ، ﻓﻬﻲ‬
                                                          ‫ﻥ‬
                ‫ﺩ‬                                                ‫ﺮ‬
‫ﺗﺮﺗﺒﻂ ﺑﺎﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ﻣﺒﺎﺷﺮﺓﹰ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺴﺎﺣﺔ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
                               ‫ﺮ‬
‫.. ﻭ ﹼﺎ ﻛﺎﻧﺖ ﺍﻟﺴﺎﺣﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ﻻ ﲢﻤﻞ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﻟﻠﻤﺴﺄﻟﺔ‬    ‫ﳌ‬
             ‫ﺮ‬                                    ‫ﻮ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ) ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﻋﺪﻡ ﺗﺼ ‪‬ﺭ ﺍﻟﻌﻘﻞ ﻷﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺍﺣﺪ – ﻛﻘﻴﻤﺔ ﳎ ‪‬ﺩﺓ – ﺃﻛﱪ ﻣﻦ‬
                                                                     ‫ﻥ‬
     ‫ﺍﻻﺛﻨﲔ ( ، ﻓﺈ ﹼ ﺍﻹﺭﺍﺩﺓ ﺃﻳﻀﺎﹰ ﻻ ﲢﻤﻞ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ..‬
                 ‫ﻠ‬                             ‫ﻴ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﻭﺍﺿﺤﺔﹰ ﺟﻠ‪‬ﺔﹰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﱪ ﻋﺪﻡ ﺗﻌﹼﻖ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻮﺍﺣﺪﺓ‬
                                                                                    ‫ﲟﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ..‬
١٤٩                                 
                                             
                     [ ١٨٥ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ )

      [ ١٥٢ : ‫ 4 ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬not•ÅzFy$# ߉ƒÌ•ãƒ `¨B Nà6YÏBur $u‹÷R‘‰9$# ߉ƒÌ•ãƒ `¨B Nà6YÏB )

¼çmtGyJ÷èÏR §NÏGãŠÏ9ur öNä.t•ÎdgsÜãŠÏ9 ߉ƒÌ•ãƒ `Å3»s9ur 8lt•ym ô`ÏiB Nà6ø‹n=tæ Ÿ@yèôfuŠÏ9 ª!$# ߉ƒÌ•ãƒ $tB   )
                                                        [ ٦ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬šcrã•ä3ô±n@ öNà6¯=yès9 öNä3ø‹n=tæ

ö@yèøgs† ¼ã&©#ÅÒムbr& ÷ŠÌ•ãƒ `tBur ( ÉO»n=ó™M~Ï9 ¼çnu‘ô‰|¹ ÷yuŽô³o„ ¼çmtƒÏ‰ôgtƒ br& ª!$# ϊ̕ム`yJsù       )

                    [ ١٢٥ : ‫ 4 ( ] ﺍﻷﻧﻌﺎﻡ‬Ïä!$yJ¡¡9$# ’Îû ߉¨è¢Átƒ $yJ¯Rr'Ÿ2 %[`t•ym $¸)Íh‹|Ê ¼çnu‘ô‰|¹

( tûüÅsÏ=óÁßJø9$# z`ÏB tbqä3s? br& ߉ƒÌ•è? $tBur ÇÚö‘F{$# ’Îû #Y‘$¬7y_ tbqä3s? br& HwÎ) ߉ƒÌ•è? bÎ) )
                                                                                            [ ١٩ : ‫] ﺍﻟﻘﺼﺺ‬
] ( 4 ZptHôqy‘ ö/ä3Î/ yŠ#u‘r& ÷rr& #¹äþqß™ öNä3Î/ yŠ#u‘r& ÷bÎ) «!$# z`ÏiB /ä3ßJÅÁ÷ètƒ “Ï%©!$# #sŒ `tB ö@è% )
                                                                                              [ ١٧ : ‫ﺍﻷﺣﺰﺍﺏ‬
Æèd ö@yd >pyJômt•Î/ ’ÎTyŠ#u‘r& ÷rr& ÿ¾ÍnÎhŽàÑ àM»xÿϱ»x. £`èd ö@yd AhŽÛØÎ/ ª!$# u’ÎTyŠ#u‘r& ÷bÎ)             )

                                                                 [ ٣٨ : ‫¾ 4 ( ] ﺍﻟﺰﻣﺮ‬ÏmÏGuH÷qu‘ àM»s3Å¡ôJãB

y^ö•ym ߉ƒÌ•ãƒ šc%x. `tBur ( ¾ÏmÏOö•ym ’Îû ¼çms9 ÷ŠÌ“tR Íot•ÅzFy$# y^ö•ym ߉ƒÌ•ãƒ šc%x. `tB                  )
                        [ ٢٠ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬A=ŠÅÁ¯R `ÏB Íot•ÅzFy$# ’Îû ¼çms9 $tBur $pk÷]ÏB ¾ÏmÏ?÷sçR $u‹÷R‘‰9$#

] ( 4 $JèøÿtR öNä3Î/ yŠ#u‘r& ÷rr& #…ŽŸÑ öNä3Î/ yŠ#u‘r& ÷bÎ) $º«ø‹x© «!$# šÆÏiB Nä3s9 à7Î=ôJtƒ `yJsù ö@è% )
                                                                                                  [ ١١ : ‫ﺍﻟﻔﺘﺢ‬
   [ ١٠ :‫# ( ]ﺍﳉﻦ‬Y‰x©u‘ öNåk›5u‘ öNÍkÍ5 yŠ#u‘r& ôQr& ÇÚö‘F{$# ’Îû `yJÎ/ y‰ƒÍ‘é& ;ŽŸ°r& ü“Í‘ô‰tR Ÿw $¯Rr&ur )
‫٠٥١‬             ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬   ‫‪‬‬
                                    ‫ﻴ ﻥ‬
‫.. ﻧﺮﻯ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺃ ﱠ ﺍﳌﺴﺄﻟﺘﲔ ﺍﳌﺘﻨﺎﻗﻀﺘﲔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺮﺗﺒﻄﺎ‬
‫ﻥ‬          ‫ﻭ‬                         ‫ﺻ‬                    ‫ﻥ ﻞ‬
‫ﲟﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ، ﻭﺃ ﱠ ﻟﻜ ﱟ ﻣﻨﻬﻤﺎ ﺇﺭﺍﺩﺓ ﺧﺎ ‪‬ﺔ ﺗﺮﺗﺒﻂ ‪‬ﺎ .. ﻓﻔﻲ ﺍﳌﺜﺎﻝ ﺍﻷ ‪‬ﻝ ﻧﺮﻯ ﺃ ﹼ‬
         ‫ﻠ‬                  ‫ﻞ‬
‫ﺍﻟﻴﺴﺮ ﻭﺍﻟﻌﺴﺮ ﻣﺴﺄﻟﺘﺎﻥ ﻣﺘﻨﺎﻗﻀﺘﺎﻥ ، ﻟﺬﻟﻚ ﺍﺭﺗﺒﻄﺖ ﻛ ﱞ ﻣﻨﻬﻤﺎ ﺑﺈﺭﺍﺩﺓ ﻣﺴﺘﻘﹼﺔ ، ﲟﻌﲎ‬
‫ﻭﺭﺩﺕ ﺇﺭﺍﺩﺓ ﻟﻠﻴﺴﺮ ﻭﺇﺭﺍﺩﺓ ﻟﻠﻌﺴﺮ ) ‪، ( uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ‬‬
                                                             ‫ﺺ‬
‫ﻭﱂ ﻳﺄﺕ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻳﺮﻳﺪ ﺍﷲ ﺑﻜﻢ ﺍﻟﻴﺴﺮ ﻭﻻ ﺍﻟﻌﺴﺮ ( .. ﻭﻛﺬﻟﻚ ﻧﺮﻯ‬
          ‫ﻥ‬                                                        ‫ﻥ ﺮ‬
‫ﺃ ﱠ ﺍﻟﺸ ‪ ‬ﻭﺍﻟﺮﺷﺪ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﻣﺴﺄﻟﺘﺎﻥ ﻣﺘﻨﺎﻗﻀﺘﺎﻥ ، ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﻛﻼﹰ ﻣﻨﻬﻤﺎ‬
         ‫ﺩ‬                                 ‫ﻥ‬      ‫ﺩ‬           ‫ﻠ‬
‫ﺍﺭﺗﺒﻄﺖ ﺑﺈﺭﺍﺩﺓ ﻣﺴﺘﻘﹼﺔ .. ﻭﻣﺮ ‪ ‬ﺫﻟﻚ ﺃ ﹼ ﺍﻹﺭﺍﺩﺓ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ‬
                                             ‫ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻻ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ..‬
                      ‫ﺮ‬                 ‫ﻥ‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﲝﺚ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ﻛﻴﻒ ﺃ ﹼ ﺍﻟﻔﻜﺮ ﺍﻟﻨﻈﺮﻱ ﺍ‪ ‬ﺩ ﺍﳌﺮﺗﺒﻂ ﻣﺒﺎﺷﺮﺓ ﺑﺎﻟﻌﻘﻞ‬
‫، ﺍﳌﺮﺗﺒﻂ ﺑﺪﻭﺭﻩ ﺑﺎﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ، ﻻ ﳝﻜﻨﻪ ﺗﺼ ‪‬ﺭ ﻣﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ﻟﻸﻣﺮ ﺫﺍﺗﻪ .. ﻭﻣﺮ ‪‬‬
‫ﺩ‬                                     ‫ﻮ‬                ‫ﺮ‬
           ‫ﺮ‬                                        ‫ﺮ‬
‫ﺫﻟﻚ ) ﺳﻮﺍﺀ ﺍﻟﻌﻘﻞ ﺍﻟﻨﻈﺮﻱ ﺍ‪ ‬ﺩ ﺃﻡ ﺍﻹﺭﺍﺩﺓ ( ﻫﻮ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﻋﺎﱂ ﺍﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ﺍﻟﺬﻱ ﻻ‬
                                                             ‫ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ..‬
                                                                           ‫ﻣ‬
          ‫.. ﺃ ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺘﺎﻥ ﻏﲑ ﻣﺘﻨﺎﻗﻀﺘﲔ ، ﻓﻴﻤﻜﻦ ﺃﻥ ﺗﺮﺗﺒﻄﺎ ﺑﺈﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ..‬
‫‪ª!$#ur 3 öNä3ø‹n=tæ z>qçGtƒur öNà6Î=ö6s% `ÏB z`ƒÏ%©!$# z`oYß™ öNà6tƒÏ‰öhtƒur öNä3s9 tûÎiüt7ãŠÏ9 ª!$# ߉ƒÌ•ãƒ‬‬       ‫)‬
                                                                               ‫‪ ] ( ÒOŠÅ3ym íOŠÎ=tæ‬ﺍﻟﻨﺴﺎﺀ : ٦٢ [‬

         ‫) ™‪ ] ( öNßgtBöqs% (#qãZtBù'tƒur öNä.qãZtBù'tƒ br& tbr߉ƒÌ•ãƒ tûïÌ•yz#uä tbr߉ÉftFy‬ﺍﻟﻨﺴﺎﺀ : ١٩ [‬

                            ‫) ‪ ] ( öNä3ø‹n=tæ ¼çmtGyJ÷èÏR §NÏGãŠÏ9ur öNä.t•ÎdgsÜãŠÏ9 ߉ƒÌ•ãƒ `Å3»s9ur‬ﺍﳌﺎﺋﺪﺓ : ٦ [‬

‫)‪ÎŽÅ£÷•yJø9$#ur Ì•÷Ksƒø:$# ’Îû uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNä3uZ÷•t/ yìÏ%qムbr& ß`»sÜø‹¤±9$# ߉ƒÌ•ãƒ $yJ¯RÎ‬‬   ‫)‬
                     ‫‪ ] ( tbqåktJZ•B LäêRr& ö@ygsù ( Ío4qn=¢Á9$# Ç`tãur «!$# Ì•ø.ÏŒ `tã öNä.£‰ÝÁtƒur‬ﺍﳌﺎﺋﺪﺓ : ١٩ [‬

        ‫) ‪ ] ( tûïÍ•Ïÿ»s3ø9$# t•Î/#yŠ yìsÜø)tƒur ¾ÏmÏG»yJÎ=s3Î/ ¨,ysø9$# ¨,Ïtä† br& ª!$# ߉ƒÌ•ãƒur‬ﺍﻷﻧﻔﺎﻝ : ٧ [‬
‫١٥١‬                  ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                            ‫‪‬‬
‫) )‪] ( tbrã•Ïÿ»x. öNèdur öNåkߦàÿRr& t,yd÷“s?ur $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû $pkÍ5 Nåku5Éj‹yèã‹Ï9 ª!$# ߉ƒÌ•ãƒ $yJ¯RÎ‬‬
                                                                                                        ‫ﺍﻟﺘﻮﺑﺔ : ٥٥ [‬
‫) )‪ ] ( tbrã•Ïÿ»Ÿ2 öNèdur öNåkߦàÿRr& t,yd÷“s?ur $u‹÷R‘‰9$# ’Îû $pkÍ5 Nåku5Éj‹yèムbr& ª!$# ߉ƒÌ•ãƒ $yJ¯RÎ‬ﺍﻟﺘﻮﺑﺔ‬
                                                                                                               ‫: ٥٨ [‬
          ‫) )‪ ] ( #·‘qä3ä© Ÿwur [ä!#t“y_ óOä3ZÏB ߉ƒÌ•çR Ÿw «!$# Ïmô_uqÏ9 ö/ä3ãKÏèôÜçR $oÿ©VÎ‬ﺍﻹﻧﺴﺎﻥ : ٩ [‬
              ‫ﻞ ﺮ‬                    ‫ﻴ ﻥ‬
‫.. ﻧﺮﻯ ﰲ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺃ ﹼ ﺍﻹﺭﺍﺩﺓ ﺗﺮﺗﺒﻂ ﰲ ﻛ ﹼ ﻣ ‪‬ﺓ ﲟﺴﺄﻟﺘﲔ ﻟﻴﺴﺘﺎ‬
                                                                ‫ﻣﺘﻨﺎﻗﻀﺘﲔ ..‬
                                     ‫ﺩ‬                                 ‫ﻣ‬
‫ﺃ ‪‬ﺎ ﺍﳌﺸﻴﺌﺔ ﺍﻟﱵ ﳍﺎ ﻋﻼﺋﻘﻬﺎ ﰲ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ) ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﳛﻮﻱ‬
                      ‫ﻠ‬
  ‫ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ( ﻋﱪ ﺗﻔﺎﻋﻠﻬﺎ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ، ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﺘﻌﹼﻖ ﲟﺴﺄﻟﺘﲔ ﻣﺘﻨﺎﻗﻀﺘﲔ ..‬
                                      ‫) #$!‪ ] ( 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ª‬ﺍﻟﺮﻋﺪ : ٦٢ [‬

                 ‫) ‪ ] ( É=»tGÅ6ø9$# ‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ‬ﺍﻟﺮﻋﺪ : ٩٣ [‬

       ‫) %‪ ] ( 4 ¼çms9 â‘ωø)tƒur ¾ÍnÏŠ$t7Ïã ô`ÏB âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ’În1u‘ ¨bÎ) ö@è‬ﺳﺒﺄ : ٩٣ [‬

    ‫) ‪ ] ( t•¨zr'tGtƒ ÷rr& tP£‰s)tGtƒ br& óOä3ZÏB uä!$x© `yJÏ9 ÇÌÏÈ ÎŽ|³t6ù=Ïj9 #\•ƒÉ‹tR‬ﺍﳌ ‪‬ﹼﺮ : ٦٣ – ٧٣ [‬
                 ‫ﺪﺛ‬
     ‫ﻠ‬                             ‫ﺩ‬                           ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﳌﺸﻴﺌﺔ ﺍﻟﱵ ﺳﺎﺣﺘﻬﺎ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺘﻌﹼﻖ ﰲ‬
       ‫ﻻ‬
‫ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺑﺎﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻗﻀﺔ ، ﻭﺫﻟﻚ ﻋﻠﻰ ﻧﻘﻴﺾ ﻣﻦ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﻻ ﲢﻤﻞ ﺇ ﹼ ﻭﺟﻬﺎﹰ‬
                                                                        ‫ﻭﺍﺣﺪﺍﹰ ..‬
                        ‫ﻮ‬           ‫ﻧ‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﲝﺚ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ، ﻛﻴﻒ ﺃ‪‬ﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺗﺼ ‪‬ﺭ ﺍﺭﺗﻔﺎﻉ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ‬
      ‫ﻥ‬         ‫ﻮ‬
‫ﻳﺆ ‪‬ﻱ ﺇﱃ ﺍﻧﻜﻤﺎﺵ ﺃﻗﻄﺎﺭ ﺍﳉﺴﻢ ، ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﺼ ‪‬ﺭ ﻓﻴﻪ ﺃ ﹼ ﻫﺬﺍ‬          ‫ﺩ‬
    ‫ﻳ‬          ‫ﻮ‬                                             ‫ﺪ‬          ‫ﺩ‬
‫ﺍﻻﺭﺗﻔﺎﻉ ﻳﺆ ‪‬ﻱ ﺇﱃ ﲤ ‪‬ﺩ ﺃﻗﻄﺎﺭ ﻫﺬﺍ ﺍﳉﺴﻢ ، ﻭﻣﺮﺟﻊ ﺫﻟﻚ – ﺳﻮﺍﺀ ﺗﺼ ‪‬ﺭﺍﺗﻨﺎ ﺍﳌﺎﺩ‪‬ﺔ ﺃﻡ‬
                                                      ‫ﺩ‬           ‫ﻠ‬
              ‫ﺍﳌﺸﻴﺌﺔ – ﻫﻮ ﺍﻟﺘﻌﹼﻖ ﺑﻌﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ..‬
١٥٢                                 
                                           
‫٢ – ﺇ ﹼ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﻻ ﲢﻤﻞ ﺇ ﹼ ﻭﺟﻬﺎﹰ ﻭﺍﺣﺪﺍﹰ ﻫﻲ ﻣﺴﺄﻟﺔ ﻻ ﲢﺘﻤﻞ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻨﺎﻗﻀﺔ‬
                                            ‫ﻻ‬                    ‫ﻥ‬
                           ‫ﻥ‬                          ‫ﻠ‬                 ‫ﳌ‬
‫ﻟﻠﻤﺴﺄﻟﺔ ﺍ ﹸﺮﺍﺩﺓ ، ﻓﻌﻨﺪﻣﺎ ﺗﺘﻌﹼﻖ ﺍﻹﺭﺍﺩﺓ ﲟﺴﺄﻟﺔ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃ ﱠ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻨﺎﻗﻀﺔ ﳍﺎ ﻏﲑ ﻭﺍﺭﺩﺓ‬
                     ‫ﺩ‬
  .. ‫ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬ ‫، ﻭﻣﺮﺟﻊ ﺫﻟﻚ – ﻛﻤﺎ ﻗﻠﻨﺎ – ﻫﻮ ﺍﻧﺘﻤﺎﺀ ﺍﻹﺭﺍﺩﺓ ﻟﻌﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ‬
               [ ٤١ : ‫$ 4 ( ] ﺍﳌﺎﺋﺪﺓ‬º«ø‹x© «!$# šÆÏB ¼çms9 y7Î=ôJs? `n=sù ¼çmtFt^÷FÏù ª!$# ϊ̕ム`tBur )

                                [ ١٠٧ : ‫¾ 4 ( ] ﻳﻮﻧﺲ‬Ï&Î#ôÒxÿÏ9 ¨Š!#u‘ Ÿxsù 9Žö•sƒ¿2 x8÷ŠÌ•ãƒ cÎ)ur )

                               [ ١١ : ‫¼ 4 ( ] ﺍﻟﺮﻋﺪ‬çms9 ¨Št•tB Ÿxsù #[äþqß™ 5Qöqs)Î/ ª!$# yŠ#u‘r& !#sŒÎ)ur )

] ( 4 ZptHôqy‘ ö/ä3Î/ yŠ#u‘r& ÷rr& #¹äþqß™ öNä3Î/ yŠ#u‘r& ÷bÎ) «!$# z`ÏiB /ä3ßJÅÁ÷ètƒ “Ï%©!$# #sŒ `tB ö@è% )
                                                                                            [ ١٧ : ‫ﺍﻷﺣﺰﺍﺏ‬
 [ ٢٣ : ‫ ( ] ﻳﺲ‬Èbrä‹É)ZムŸwur $\«ø‹x© öNßgçFyè»xÿx© ÓÍh_tã Ç`øóè? žw 9hŽÛØÎ/ ß`»oH÷q§•9$# Èb÷ŠÌ•ãƒ bÎ) )

] ( 4 $JèøÿtR öNä3Î/ yŠ#u‘r& ÷rr& #…ŽŸÑ öNä3Î/ yŠ#u‘r& ÷bÎ) $º«ø‹x© «!$# šÆÏiB Nä3s9 à7Î=ôJtƒ `yJsù ö@è% )
                                                                                                 [ ١١ : ‫ﺍﻟﻔﺘﺢ‬
     ‫ﻠ‬                             ‫ﻠ‬                     ‫ﻥ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﻣﻦ ﻛﺎﻧﺖ ﺇﺭﺍﺩﺗﻪ ﻣﺘﻌﹼﻘﺔﹰ ﲝﺮﺙ ﺍﻟﺪﻧﻴﺎ ، ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﻌﹼﻖ ﲝﺮﺙ‬
                                                               ‫ﻥ‬
          .. ‫ﺍﻵﺧﺮﺓ ، ﻷ ﱠ ﺍﻟﺪﻧﻴﺎ ﻧﻘﻴﺾ ﺍﻵﺧﺮﺓ ، ﻭﺑﺎﻟﺘﺎﱄ ﻣﺎ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﻧﺼﻴﺐ‬
y^ö•ym ߉ƒÌ•ãƒ šc%x. `tBur ( ¾ÏmÏOö•ym ’Îû ¼çms9 ÷ŠÌ“tR Íot•ÅzFy$# y^ö•ym ߉ƒÌ•ãƒ šc%x. `tB              )
                       [ ٢٠ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬A=ŠÅÁ¯R `ÏB Íot•ÅzFy$# ’Îû ¼çms9 $tBur $pk÷]ÏB ¾ÏmÏ?÷sçR $u‹÷R‘‰9$#
‫ﻥ‬                    ‫ﻠ‬                                                   ‫ﻣ‬
‫ﺎ ﺍﳌﺸﻴﺌﺔ ﺍﻟﱵ ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﻤﻞ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻗﻀﺔ ، ﻓﺈﺫﺍ ﺗﻌﹼﻘﺖ ﲟﺴﺄﻟﺔ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃ ﱠ‬ ‫.. ﺃ‬
                                                    .. ‫ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻉ ﻧﻘﻴﻀﻬﺎ ﻭﺍﺭﺩ‬
                                   [ ٤٨ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬Zoy‰Ïnºur Zp¨Bé& öNà6n=yèyfs9 ª!$# uä!$x© öqs9ur )

          [ ١٠٧ : ‫$ ( ( ] ﺍﻷﻧﻌﺎﻡ‬ZàŠÏÿym öNÎgøŠn=tæ y7»oYù=yèy_ $tBur 3 (#qä.uŽõ°r& !$tB ª!$# uä!$x© öqs9ur )

                                             [ ١٤٩ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tûüÏèuHødr& öNä31y‰ygs9 uä!$x© öqn=sù )
‫٣٥١‬                   ‫‪‬‬                ‫‪‬‬
                   ‫‪    ‬‬                                ‫‪‬‬
                 ‫) ‪ ] ( 4 $·èŠÏHsd öNßg•=à2 ÇÚö‘F{$# ’Îû `tB z`tBUy y7•/u‘ uä!$x© öqs9ur‬ﻳﻮﻧﺲ : ٩٩ [‬

                          ‫ﻠ‬            ‫ﻴ ﻥ‬
‫ﻧﺮﻯ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺃ ﱠ ﺍﳌﺸﻴﺌﺔ ﺍﳌﺘﻌﹼﻘﺔ ﲟﺴﺄﻟﺔ ﻣﺎ ، ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﻤﻞ‬
‫ﺇﻣﻜﺎﻧ‪‬ﺔ ﻭﻗﻮﻉ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻨﺎﻗﻀﺔ ﳍﺎ ، ﻭﺫﻟﻚ ﻋﻠﻰ ﻧﻘﻴﺾ ﻣﻦ ﺍﻹﺭﺍﺩﺓ .. ﻓﻤﺜﻼﹰ ﰲ ﺍﻵﻳﺔ‬ ‫ﻴ‬
                                                ‫ﻠ‬                ‫ﻥ‬
‫ﺍﻷﺧﲑﺓ ﻧﺮﻯ ﺃ ﱠ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﹼﻘﺔ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺈﻣﻜﺎ‪‬ﺎ ﲪﻞ ﺍﳌﺴﺄﻟﺘﲔ ﺍﳌﺘﻨﺎﻗﻀﺘﲔ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ، ﻓﺄﻫﻞ ﺍﻷﺭﺽ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﻭﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻜﻔﺮﻭﺍ ، ﻭﺑﻮﺭﻭﺩ ﺻﻴﻐﺔ‬
                                                          ‫ﻴ‬     ‫ﻥ‬
‫ﺍﳌﺸﻴﺌﺔ ﻧﺮﻯ ﺃ ﱠ ﺇﻣﻜﺎﻧ‪‬ﺔ ﺣﺼﻮﻝ ﺍﻻﺣﺘﻤﺎﻟﲔ ﺍﳌﺘﻨﺎﻗﻀﺘﲔ ) ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ( ﻭﺍﺭﺩﺓ ، ﻭﻟﻮ‬
        ‫ﹸﺳﺘﺒﺪﻟﺖ ﺻﻴﻐﺔ ﺍﳌﺸﻴﺌﺔ ﺑﺼﻴﻐﺔ ﺍﻹﺭﺍﺩﺓ ﻷﺻﺒﺢ ﻟﺪﻳﻨﺎ ﺍﺣﺘﻤﺎﻝ ﻭﺍﺣﺪ ﺩﻭﻥ ﺍﻵﺧﺮ ..‬ ‫ﺍ‬
                                                 ‫ﻴ‬
                                             ‫.. ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
‫!° ‪`yJÏ9 Ü=ygtƒur $ZW»tRÎ) âä!$t±o„ `yJÏ9 Ü=pku‰ 4 âä!$t±o„ $tB ß,è=øƒs† 4 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•ù=ãB‬‬              ‫)‬
‫„‪( Ö•ƒÏ‰s% ÒOŠÎ=tæ ¼çm¯RÎ) 4 $¸J‹É)tã âä!$t±o„ `tB ã@yèøgs†ur ( $ZW»tRÎ)ur $ZR#t•ø.èŒ öNßgã_Íirt“ム÷rr& ÇÍÒÈ u‘qä.—%!$# âä!$t±o‬‬
                                                                                              ‫] ﺍﻟﺸﻮﺭﻯ : ٩٤ – ٠٥ [‬
                          ‫ﻳ‬            ‫ﻠ‬                         ‫ﻥ‬
‫ﳓﻦ ﻧﻌﻠﻢ ﺃ ﱠ ﲢﺪﻳﺪ ﺟﻨﺲ ﺍﳌﻮﻟﻮﺩ ﻳﺘﻌﹼﻖ ﺑﺄﺳﺒﺎﺏ ﻣﺎﺩ‪‬ﺔ ، ﻭﺑﺎﻟﺘﺎﱄ ﺑﺴﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ،‬
            ‫ﻜ‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻦ ﺍﳌﻤﻜﻦ ﻟﻠﺒﺸﺮ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﺘﺤﺪﻳﺪ ﺟﻨﺲ ﺍﳌﻮﻟﻮﺩ ، ﺣﻴﻨﻤﺎ ﻳﺘﻤ ﹼﻨﻮﻥ ﻣﻦ ﺗﻮﺟﻴﻪ‬
                                             ‫ﺗ ﻣ‬
                    ‫ﺃﺳﺒﺎﺏ ﺣﺪﻭﺙ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺎ‪‬ﺠﺎﻩ ‪‬ﺮﺍﺩﻫﻢ .. ﻭﻗﺪ ﺣﺼﻞ ﺫﻟﻚ ..‬
                                                   ‫ﻠ‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺘﻌﹼﻘﺔﹰ ﺑﺎﻹﺭﺍﺩﺓ ﺩﻭﻥ ﺍﳌﺸﻴﺌﺔ ، ﻟﻜﺎﻧﺖ ﺳﺎﺣﺔ ﺗﻔﺎﻋﻠﻬﺎ ﻓﻮﻕ ﻋﺎﱂ‬
                                                         ‫ﺩ‬            ‫ﻴ‬
‫ﺍﳋﻠﻖ ﻭﺍﻟﺘﺸ‪‬ﺆ ) ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ، ﻭ‪‬ﻟﹶﻤ‪‬ﺎ ﺍﺳﺘﻄﺎﻉ ﺍﻟﺒﺸﺮ ﲢﺪﻳﺪ ﺟﻨﺲ ﺍﳌﻮﻟﻮﺩ‬
                                                                               ‫..‬
‫) ‪âä!$t±o„ `tB ã@yèøgs†ur‬‬    ‫ﻓﻠﻮ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﻭﳚﻌﻞ ﻣﻦ ﻳﺮﻳﺪ ﻋﻘﻴﻤﺎﹰ ( ﺑﺪﻻﹰ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
                                             ‫‪ ( 4 $¸J‹É)tã‬ﻻﺳﺘﺤﺎﻝ ﺷﻔﺎﺀ ﺍﻟﻌﻘﻴﻢ ، ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ﺍﺛﻨﲔ :‬
‫٤٥١‬                 ‫‪‬‬                ‫‪‬‬
                 ‫‪    ‬‬                         ‫‪‬‬
‫ﺃ – ﺭﺃﻳﻨﺎ ﺃ ﱠ ﺗﻌﹼﻖ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻲﺀ ، ﻳﻌﲏ ﺃ ﱠ ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻉ ﻧﻘﻴﻀﻪ ﻣﺴﺘﺤﻴﻞ ،‬
                           ‫ﻥ‬                             ‫ﻥ ﻠ‬
   ‫ﻳ‬                ‫ﻧ‬                              ‫ﻠ‬
‫ﻓﺈﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﻨﻤﺎ ﺗﺘﻌﹼﻖ ﺑﻌﻘﻢ ﻓﻼﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃ‪‬ﻪ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ‪‬ﻨﺠﺐ‬
                                                                                                                   ‫..‬
‫ﺏ – ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺩﻭﻥ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ، ﻭﻟﻮ ﺗﻌﹼﻘﺖ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻘﻢ ﻫﺬﻩ ﺑﺎﻹﺭﺍﺩﺓ‬
                          ‫ﻠ‬
                                         ‫ﺨ‬                        ‫ﻧ‬
‫ﻓﻬﺬﺍ ﻳﻌﲏ ﺃ‪‬ﻪ ﻻ ﺃﺳﺒﺎﺏ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻳﺴ ‪‬ﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﺒﺸﺮ ، ﻭﻋﻨﺪ ﺫﻟﻚ ﻣﻦ‬
                           ‫ﺃﻳﻦ ﻟﻸﻃﺒﺎﺀ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﺳﺒﺎﺏ ﺷﻔﺎﺀ ﺍﻟﻌﻘﻴﻢ ..‬
                               ‫ﻥ‬
‫ﻭﻟﻜﻦ ﺑﻮﺭﻭﺩ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺼﻴﻐﺔ ﺍﳌﺸﻴﺌﺔ ، ﻧﺮﻯ ﺃ ﱠ ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻉ ﻧﻘﻴﻀﻬﺎ ﻭﺍﺭﺩ ،‬
                      ‫ﻠ‬            ‫ﻞ‬
         ‫ﻓﺎﻟﻌﻘﻴﻢ ﺃﺣﻴﺎﻧﺎﹰ ﻳﺸﻔﻰ ﻭﻳﻨﺠﺐ .. ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻟﻜ ﱢ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﹼﻘﺔ ﺑﺎﳌﺸﻴﺌﺔ ..‬
                  ‫) ‪ ] ( 4 âä!$t±o„ y#ø‹x. ÏQ%tnö‘F{$# ’Îû óOà2â‘Èhq|Áム“Ï%©!$# uqèd‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٦ [‬

‫) #$!‪ ] ( âä!$t±o„ y#ø‹x. Ïä!$yJ¡¡9$# ’Îû ¼çmäÜÝ¡ö6u‹sù $\/$ysy™ 玕ÏWçGsù yx»tƒÌh•9$# ã@Å™ö•ãƒ “Ï%©!$# ª‬ﺍﻟﺮﻭﻡ :‬
                                                                                                             ‫٨٤ [‬
‫) #$!©%‪ ] ( š•t7©.u‘ uä!$x© $¨B ;ou‘qß¹ Äd“r& þ’Îû ÇÐÈ y7s9y‰yèsù y71§q|¡sù y7s)n=yz “Ï‬ﺍﻻﻧﻔﻄﺎﺭ :‬
                                                                                                         ‫٧–٨[‬
                 ‫ﻴ‬      ‫ﻥ‬                             ‫ﻴ‬      ‫ﻥ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺇﻣﻜﺎﻧ‪‬ﺔ ﺍﻻﺳﺘﻨﺴﺎﺥ ﺍﻟﺒﺸﺮﻱ ﻭﺍﺭﺩﺓ ، ﻭﺃ ﱠ ﺇﻣﻜﺎﻧ‪‬ﺔ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺻﻮﺭﺓ‬
                      ‫ﻴ‬    ‫ﻥ‬              ‫ﻴ‬
‫ﺍﳌﻮﻟﻮﺩ ﻭﺍﺭﺩﺓ ﺑﻌﺪ ﺍﻛﺘﺸﺎﻑ ﺍﳋﺮﻳﻄﺔ ﺍﳉﻴﻨ‪‬ﺔ ﻟﻺﻧﺴﺎﻥ ، ﻭﺃ ﹼ ﺇﻣﻜﺎﻧ‪‬ﺔ ﺍﻻﺳﺘﻤﻄﺎﺭ ﻭﺍﺭﺩﺓ ..‬
           ‫ﻠ‬                                  ‫ﻳ‬
‫ﻓﻜﹼﻬﺎ ﻣﺴﺎﺋﻞ ﲢﺪﺙ ﻋﱪ ﺃﺳﺒﺎﺏ ﻣﺎﺩ‪‬ﺔ ، ﻭﻟﺬﻟﻚ ﻧﺮﺍﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺘﻌﹼﻘﺔﹰ ﺑﺎﳌﺸﻴﺌﺔ‬ ‫ﻠ‬
                                                                          ‫ﻴ‬
                                                       ‫ﺍﻹﳍ‪‬ﺔ ، ﻭﻟﻴﺲ ﺑﺎﻹﺭﺍﺩﺓ ..‬
‫٣ – ﰲ ﺍﻵﺧﺮﺓ ﳝﻠﻚ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺇﺭﺍﺩﺓ ، ﻭﻻ ﳝﻠﻜﻮﻥ ﻣﺸﻴﺌﺔ .. ﻭﺃﻫﻞ ﺍﳉ‪‬ﺔ ﺇﺭﺍﺩ‪‬ﻢ ﻫﻲ‬
           ‫ﻨ‬
                                                               ‫ﺩﺍﺋﻤﺎﹰ ﻣﺸﻴﺌﺔ ..‬
                                       ‫ﺪ‬
‫ﻓﻔﻲ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﻟﻌﻤﻞ ﻭﺍﻻﺧﺘﺒﺎﺭ ، ﻻ ﺑ ‪ ‬ﻣﻦ ﺗﺴﺨﲑ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻤﻞ ﻭﺍﻻﺧﺘﺒﺎﺭ ﻟﻠﺠﻤﻴﻊ‬
‫.. ﻭﻟﻜﻦ ﰲ ﺍﻵﺧﺮﺓ ﺩﺍﺭ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ، ﻣﺎ ﻫﻮ ﻣﺼﲑ ﺍﻷﺳﺒﺎﺏ ؟ .. ﻭﻛﻴﻒ ﺗﺘﻔﺎﻋﻞ‬
  ‫ﻣﻌﻬﺎ ﺍﻟﻨﻔﺲ ؟ .. ﻭﻫﻞ ﺗﻌﻤﻞ ﻟﻠﺠﻤﻴﻊ ﻣﺆﻣﻨﲔ ﻭﻛﺎﻓﺮﻳﻦ ﻛﻤﺎ ﻛﺎﻧﺖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ؟ ..‬
‫٥٥١‬             ‫‪‬‬                  ‫‪‬‬
             ‫‪    ‬‬    ‫‪‬‬
   ‫ﺪ‬
‫ﺇ ﹼ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ﳚﻌﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﺴﺘﺠﻴﺐ ﺃﺑﺪﺍﹰ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ، ﻓﺘﻜﻮﻥ ﺿ ‪‬ﻫﻢ‬   ‫ﻥ‬
    ‫ﺗ‬                                                     ‫ﺍ‬      ‫ﻧ‬
‫ﻭﻟﻴﺴﺖ ﳍﻢ ، ﻷ‪‬ﻬﻢ ﻋﻨﺪﻣﺎ ﹸﺧﺘﱪﻭﺍ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ، ﻭﺍﺋﺘﻤﻨﻮﺍ ﻋﻠﻴﻬﺎ ، ﺃﺧﺬﻭﺍ ‪‬ﺎ ﺑﺎ‪‬ﺠﺎﻩ‬
                                                                           ‫ﺮ‬
‫ﺍﻟﺸ ‪ ، ‬ﻭﺑﻨﻘﻴﺾ ﻣﺎ ﺃﺭﺍﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻟﺬﻟﻚ ﻓﺈﺭﺍﺩ‪‬ﻢ ﻻ ﳝﻜﻨﻬﺎ ﺍﻟﻮﺻﻮﻝ ﺃﺑﺪﺍﹰ ﺇﱃ ﺳﺎﺣﺔ‬
                          ‫ﻮ‬                                            ‫ﻥ‬
‫ﺍﳌﺸﻴﺌﺔ ، ﻷ ﱠ ﺍﻷﺳﺒﺎﺏ ﻻ ﺗﺴﺘﺠﻴﺐ ﳍﻢ .. ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺼ ‪‬ﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺍﻟﺬﻱ‬
            ‫ﻮ‬      ‫ﻴ‬                                         ‫ﺪ‬               ‫ﻴ ﻥ‬
‫ﻳﺒ‪‬ﻦ ﺃ ﱠ ﻏﺎﻳﺎ‪‬ﻢ ﻻ ﺗﺘﻌ ‪‬ﻯ ﺇﻃﺎﺭ ﺍﳌﺸﻴﺌﺔ .. ﻓﺠﻤﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﳌﺼ ‪‬ﺭﺓ ﻟﻐﺎﻳﺎ‪‬ﻢ ،‬
                                    ‫ﻠ‬         ‫ﺺ ﺪ‬                          ‫ﻠ‬
                      ‫ﺗﺄﺕ ﻣﺘﻌﹼﻘﺔ ﺑﺎﻹﺭﺍﺩﺓ ، ﻭﱂ ﻳﺄﺕ ﻧ ‪ ‬ﻭﺍﺣ ‪ ‬ﻣﻨﻬﺎ ﻣﺘﻌﹼﻘﺎﹰ ﺑﺎﳌﺸﻴﺌﺔ ..‬
     ‫) ‪ ] ( ( $pk÷]ÏB šúüÅ_Ì•»sƒ¿2 Nèd $tBur Í‘$¨Y9$# z`ÏB (#qã_ã•øƒs† br& šcr߉ƒÌ•ãƒ‬ﺍﳌﺎﺋﺪﺓ : ٧٣ [‬

               ‫) 2‪ ] ( $pkŽÏù (#r߉‹Ïãé& AdOxî ô`ÏB $pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=à‬ﺍﳊﺞ : ٢٢ [‬

                         ‫) .‪ ] ( $pkŽÏù (#r߉‹Ïãé& !$pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=ä‬ﺍﻟﺴﺠﺪﺓ : ٠٢ [‬
                                                     ‫ﺺ ﱐ‬
‫ﻓﻠﻮ ﺃﺗﻰ ﻧ ‪ ‬ﻗﺮﺁ ﱞ ﻳﺸﲑ ﺇﱃ ﺍﻣﺘﻼﻛﻬﻢ ﻟﻠﻤﺸﻴﺌﺔ ، ﻟﻜﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻦ‬
                                 ‫ﺍﻟﻨﺎﺭ ، ﻭﻟﻜﺎﻧﺖ ﺍﻷﺳﺒﺎﺏ ﺗﻌﻤﻞ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ..‬
                                                 ‫ﺩ‬         ‫ﻨ‬        ‫ﻣ‬
‫ﺃ ‪‬ﺎ ﺃﻫﻞ ﺍﳉ‪‬ﺔ ﺍﻟﺬﻳﻦ ﺃ ‪‬ﻭﺍ ﺍﻷﻣﺎﻧﺔ – ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ – ﰲ ﺃﺧﺬﻫﻢ ﺑﺎﻷﺳﺒﺎﺏ ﻭﻓﻖ‬
                         ‫ﻣ‬                                      ‫ﻥ‬
‫ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ، ﻓﺈ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﳚﻌﻞ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺗﻌﻤﻞ ﻭﻓﻖ ‪‬ﺮﺍﺩ‪‬ﻫﻢ ، ﺩﻭﻥ ﺃﻥ ﻳﺒﺬﻟﻮﺍ‬
                                                         ‫ﺮ‬
‫ﺃ ‪ ‬ﺟﻬﺪ‪ ‬ﻟﻸﺧﺬ ‪‬ﺎ ، ﻓﺒﻤﺠ ‪‬ﺩ ﻣﺎ ﳜﻄﺮ ﺑﺒﺎﳍﻢ ﺷﻲﺀ ﻭﻳﺮﻳﺪﻭﻧﻪ ، ﳚﺪﻭﻧﻪ ﺃﻣﺎﻣﻬﻢ ﺩﻭﻥ ﺑﺬﻝ‬        ‫ﻱ‬
            ‫ﻥ‬                                              ‫ﺗ‬
‫ﺃ ‪ ‬ﺟﻬﺪ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ‪‬ﺨﺮﺝ ﺇﺭﺍﺩ‪‬ﻢ ﺇﱃ ﻋﺎﱂ ﺍﳌﺸﻴﺌﺔ .. ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺇﺭﺍﺩﺓ ﺃﻫﻞ‬           ‫ﻱ‬
                                          ‫ﻴ‬
‫ﺍﳉ‪‬ﺔ ﻫﻲ ﺩﺍﺋﻤﺎﹰ ﻣﺸﻴﺌﺔ .. ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﺒ‪‬ﻨﻬﺎ ﻟﻨﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ، ﻓﺠﻤﻴﻊ ﺍﻟﻨﺼﻮﺹ‬        ‫ﻨ‬
                    ‫ﻠ‬         ‫ﺺ‬                      ‫ﻠ‬                  ‫ﻮ‬      ‫ﻴ‬
      ‫ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﳌﺼ ‪‬ﺭﺓ ﻟﻐﺎﻳﺎ‪‬ﻢ ﺗﺄﰐ ﻣﺘﻌﹼﻘﺔ ﺑﺎﳌﺸﻴﺌﺔ ، ﻭﱂ ﻳﺄﺕ ﻧ ‪ ‬ﻣﻨﻬﺎ ﻣﺘﻌﹼﻘﺎﹰ ﺑﺎﻹﺭﺍﺩﺓ ..‬
‫) _‪] ( 4 šcrâä!$t±o„ $tB $pkŽÏù öNçlm; ( ã•»yg÷RF{$# $pkÉJøtrB `ÏB “Ì•øgrB $pktXqè=äzô‰tƒ 5bô‰tã àM»¨Zy‬‬
                                                                                               ‫ﺍﻟﻨﺤﻞ : ١٣ [‬
                                    ‫) ;°‪ ] ( 4 tûïÏ$Î#»yz šcrâä!$t±o„ $tB $ygŠÏù öNçl‬ﺍﻟﻔﺮﻗﺎﻥ : ٦١ [‬

           ‫) ;‪ ] ( tûüÏZÅ¡ósßJø9$# âä!#t“y_ y7Ï9ºsŒ 4 öNÍkÍh5u‘ y‰ZÏã šcrâä!$t±o„ $¨B Mçlm‬ﺍﻟﺰﻣﺮ : ٤٣ [‬
١٥٦                              
                                       
                 [ ٧٤ : ‫ ( ( ] ﺍﻟﺰﻣﺮ‬âä!$t±nS ß]øŠym Ïp¨Zyfø9$# šÆÏB é&§qt7oKtR uÚö‘F{$# $uZrOu‘÷rr&ur )

        [ ٢٢ : ‫ ( ] ﺍﻟﺸﻮﺭﻯ‬玕Î6s3ø9$# ã@ôÒxÿø9$# uqèd y7Ï9ºsŒ 4 öNÎgÎn/u‘ y‰YÏã tbrâä!$t±o„ $¨B Mçlm; )

                                       [ ٣٥ : ‫ ( ] ﻕ‬Ó‰ƒÌ“tB $oY÷ƒt$s!ur $pkŽÏù tbrâä!$t±o„ $¨B Mçlm; )
                                 ‫ﻨ‬                                ‫ﺺ‬
‫ﺔ ﺑﺎﻹﺭﺍﺩﺓ ، ﻟﻜﺎﻥ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﲢﻘﻴﻖ‬‫ ﻳﺸﲑ ﺇﱃ ﺗﻔﺎﻋﻠﻬﻢ ﻣﻊ ﻧﻌﻴﻢ ﺍﳉ‬ ‫ﻓﻠﻮ ﺃﺗﻰ ﻧ‬
        ‫ﻨ‬                                                            ‫ﻞ‬
    .. ‫ﺔ‬‫ﺮﺍﺩﻫﻢ ﻓﺎﺻ ﹲ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ، ﻭﻟﻜﺎﻧﻮﺍ ﲝﺎﺟﺔ ﻟﻠﻌﻤﻞ ، ﻭﻟﺘﻨﺎﰱ ﺫﻟﻚ ﻣﻊ ﻧﻌﻴﻢ ﺍﳉ‬   ‫ﻣ‬
                                                                             ‫ﳑ‬
                                              .. ‫ﺎ ﺳﺒﻖ ﻧﺴﺘﻨﺘﺞ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ‬


 
                                                                                                          
                                  
                                                                                       
                                                                                                          



                                                          
          
                                                                                                          
                                  
                                                                                       
                                                                                                          



               
 ‫٧٥١‬           ‫‪‬‬                ‫‪‬‬
            ‫‪    ‬‬   ‫‪‬‬
                        ‫ﺮ ﺪ‬             ‫ﻥ‬
‫ﻭﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﲝﺚ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ﺃ ﱠ ﺍﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ﲤﺘ ‪ ‬ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ﺑﺸﻜﻞﹴ‬
                  ‫ﻥ‬                    ‫ﺩ‬
‫ﺛﺎﺑﺖ ، ﻛﻮ‪‬ﺎ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﻗﻮﺍﻧﲔ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺃ ﱠ ﺇﻃﻼﻟﺘﻬﺎ ﻋﻠﻰ ﻫﺬﺍ‬
                                                                   ‫ﺮ‬
‫ﺍﻟﻌﺎﱂ ﺗﺘﺤ ‪‬ﻙ ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ، ﻣﻦ ﺍﳌﺎﺿﻲ ﺇﱃ ﺍﳊﺎﺿﺮ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ، ﺑﺴﺒﺐ ﺍﳉﺴﺪ‬
                                              ‫ﺪ‬         ‫ﻥ‬                  ‫ﺩ‬
‫ﺍﳌﺎ ‪‬ﻱ .. ﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃ ﱠ ﺍﻹﺭﺍﺩﺓ ﲤﺘ ‪ ‬ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ﺑﺸﻜﻞﹴ ﺛﺎﺑﺖ ، ﻛﻮ‪‬ﺎ ﺧﺎﺭﺝ ﺇﻃﺎﺭ‬
   ‫ﻠ‬                         ‫ﺮ‬           ‫ﻥ‬                     ‫ﺩ‬
‫ﻗﻮﺍﻧﲔ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺃ ﱠ ﺍﳌﺸﻴﺌﺔ ﺗﺘﺤ ‪‬ﻙ ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ﺑﺴﺒﺐ ﺗﻌﹼﻘﻬﺎ‬
                                                                ‫ﻳ‬        ‫ﻴ‬
                    ‫ﺑﺎﳉﺰﺋ‪‬ﺎﺕ ﺍﳌﺎﺩ‪‬ﺔ ) ﺍﻷﺳﺒﺎﺏ ( ﺍﶈﻜﻮﻣﺔ ﺑﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ..‬




                          ‫‪‬‬                                                      ‫‪‬‬
       ‫‪   ‬‬
                                               ‫‪ ‬‬
                                                                                                       ‫‪‬‬
                           ‫‪  ‬‬
                                                                            ‫‪‬‬


                       ‫‪ ‬‬
                                                                                                ‫‪ ‬‬
          ‫‪ ‬‬


     ‫ﻥ‬
‫ﻭﲟﺎ ﺃ‪‬ﻨﺎ ﻻ ﳔﻠﻖ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻔﺼﻞ ﺇﺭﺍﺩﺗﻨﺎ ﻋﻦ ﻣﺸﻴﺌﺘﻨﺎ ، ﻭﻻ ﳕﻠﻜﻬﺎ ، ﻭﺃ ﱠ ﻫﺬﻩ‬‫ﻧ‬
   ‫ﻥ ﻞ‬             ‫ﻞ‬                      ‫ﻞ‬                  ‫ﻴ‬
‫ﺍﻷﺳﺒﺎﺏ ﺗﺄﺧﺬ ﺣﻴﺜ‪‬ﺎﺕ ﻭﺟﻮﺩﻫﺎ ﰲ ﻛ ﹼ ﳊﻈﺔ ﻣﻦ ﺍﳋﺎﻟﻖ ﺟ ﹼ ﻭﻋﻼ ، ﻭﺃ ﹼ ﻛ ﹼ ﻣﺎ‬
                   ‫ﻠ‬           ‫ﻥ‬                 ‫ﺗ‬
‫ﻧﺴﺘﻄﻴﻌﻪ ﻫﻮ ﺩﻓﹾﻊ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺎ‪‬ﺠﺎﻩ ﺇﺭﺍﺩﺗﻨﺎ ، ﻓﺈ ﱠ ﻣﺸﻴﺌﺘﻨﺎ ﺗﺘﻌﹼﻖ ﲟﺸﻴﺌﺔ ﻣﻦ ﳝﻠﻚ ﻫﺬﻩ‬
                                                                 ‫ﺨ‬
                                   ‫ﺍﻷﺳﺒﺎﺏ ﻭﻳﺴ ‪‬ﺮﻫﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ، ﻭﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ..‬
    ‫) ‪ ] ( $VJ‹Å3ym $¸JŠÎ=tã tb%x. ©!$# ¨bÎ) 4 ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur‬ﺍﻹﻧﺴﺎﻥ : ٠٣ [‬
١٥٨                            
                               
             [ ٢٩ : ‫ ( ] ﺍﻟﺘﻜﻮﻳﺮ‬šúüÏJn=»yèø9$# •>u‘ ª!$# uä!$t±o„ br& HwÎ) tbrâä!$t±n@ $tBur )
 ‫ﻴ ﻮ‬                                            ‫ﻻ‬
‫ﻥ‬ ‫ﺔ ﺗﺘﻜ‬‫.. ﺇﺫﺍﹰ .. ﻻ ﻣﺸﻴﺌﺔ ﻟﻺﻧﺴﺎﻥ ﺇ ﹼ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ... ﻓﺎﳌﺸﻴﺌﺔ ﺍﻹﳍ‬
                                                                          ‫ﻘ‬
                                                                    : ‫ﻣﻦ ﺷ ﹼﲔ‬
‫ﺔ ﺍﳌﺘﻌﹼﻘﺔ ﺑﺈﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ، ﻋﱪ ﺗﻔﺎﻋﻞ ﺍﻷﺳﺒﺎﺏ ﻟﺘﺤﻘﻴﻖ ﺍ ﹸﺮﺍﺩ ﺍﻹﳍﻲ‬‫ﺃ – ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍ‬
        ‫ﳌ‬                                             ‫ﻴ ﻠ‬
                                                                                                 ..
‫ﺔ ، ﻋﱪ ﺗﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺳﺒﺎﺏ ﺑﲔ‬‫ﺔ ﺍﶈﻴﻄﺔ ﺑﺎﳌﺸﻴﺌﺔ ﺍﻹﻧﺴﺎﻧ‬‫ﺏ – ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍ‬
                             ‫ﻴ‬                      ‫ﻴ‬
                                                              .. ‫ﻳﺪﻱ ﺍﻹﻧﺴﺎﻥ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩﻩ‬
                                                                                          
                                                                
                                                              
                                           


                             
                          
                                         
                   
                                  
                              
                    
                         
                       
                                  



                          ‫ﻻ‬
، ‫.. ﻭﻫﻜﺬﺍ .. ﻓﺎﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺸﺎﺀ ﺷﻴﺌﺎﹰ ﺇ ﹼ ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌـﺎﱃ‬
    ‫ﺪ ﻴ‬
‫ـﺎﺕ‬‫ ﺣﻴﺜ‬ ‫ﻷ ﱠ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺴﺘﺨﺪﻣﻬﺎ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩﻩ ، ﳐﻠﻮﻗﺔ ﷲ ﺗﻌـﺎﱃ ، ﻭﺗﺴـﺘﻤ‬  ‫ﻥ‬
‫٩٥١‬            ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬ ‫‪‬‬
             ‫ﻠ‬                 ‫ﻦ‬             ‫ﻞ‬                ‫ﻞ‬
‫ﻭﺟﻮﺩﻫﺎ ﰲ ﻛ ﹼ ﳊﻈﺔ ﻣﻦ ﺍﳋﺎﻟﻖ ﺟ ﹼ ﻭﻋﻼ .. ﻭﻟﻜ ‪ ‬ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻣﺴﺘﻘﹼﺔ ﲤﺎﻣـﺎﹰ ﻋـﻦ‬
                                                             ‫ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ..‬
 ‫ﺮ‬                                                                ‫ﻥ ﻳ‬
‫ﺇ ﱠ ﺣﺮ‪‬ﺔ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﱵ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻣﺘﺤﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺗﻘﺘﻀﻲ ﺍﻣﺘﻼﻙ ﺍﻹﻧﺴﺎﻥ ﻹﺭﺍﺩﺓ ﺣـ ‪‬ﺓ‬
                                                                          ‫ﻠ‬
           ‫ﻣﺴﺘﻘﹼﺔ ﺗﻨﺒﻊ ﻣﻦ ﺫﺍﺗﻪ .. ﻭﻟﺬﻟﻚ ﻗﺪ ﻳﺮﻳﺪ ﺍﻹﻧﺴﺎﻥ ﻧﻘﻴﺾ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ..‬
                ‫) ?‪ ] ( 3 not•ÅzFy$# ߉ƒÌ•ãƒ ª!$#ur $u‹÷R‘‰9$# uÚt•tã šcr߉ƒÌ•è‬ﺍﻷﻧﻔﺎﻝ : ٧٦ [‬
    ‫ﻟ‬                  ‫ﻥ‬                       ‫ﺒ‬
‫ﻭﻗﻮﻟﻨﺎ ﻫﺬﺍ ﻻ ﻳﻌﲏ – ﻛﻤﺎ ﻳﻠ‪‬ﺲ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ – ﺃ ﱠ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﺎﹼﺔ ﻗﺪ‬
        ‫ﻟ‬                         ‫ﺰ‬            ‫ﻥ‬       ‫ﻴ‬
‫ﺣﹼﺖ ﻣﻜﺎﻥ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ، ﻭﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﺟ ‪ ‬ﻋﻦ ﺭﺩﻉ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻀﺎﹼﺔ ، ﺗﻌﺎﱃ‬  ‫ﻠ‬
                                                           ‫ﻮ‬
                                                ‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠ ‪‬ﺍﹰ ﻛﺒﲑﺍﹰ ..‬
‫ﻟﻘﺪ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﻨﻔﻴﺬ ﺃﺣﻜﺎﻡ ﻣﻨﻬﺠﻪ .. ﻓﻬﻞ ﻋﺪﻡ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﻌﺼﺎﺓ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﻹﳍﻲ‬
             ‫ﻥ‬                                                          ‫ﺞ‬
‫، ﻧﺎﺗ ‪ ‬ﻋﻦ ﻋﺠﺰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﺒﺸﺮ ؟!!! .. ﺇ ﱠ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺄﻟﺔ‬
    ‫ﻠ‬      ‫ﺮ‬                          ‫ﺑﺪ ﻤ‬
‫ﺍﻣﺘﺤﺎﻥ ﻋﺎﺩﻝ ﺣﻜﻴﻢ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ‪  ‬ﻟﻠ ‪‬ﻤﺘ‪‬ﺤ‪‬ﻦ ﻣﻦ ﺃﻥ ﳝﻠﻚ ﺇﺭﺍﺩﺓ ﺣ ‪‬ﺓ ﻣﺴﺘﻘﹼﺔ ﰲ‬
                                                                              ‫ﺟ‬
                                                         ‫ﺗﻮ ‪‬ﻬﻪ ﳓﻮ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ..‬
                                   ‫ﲑ‬                 ‫ﺓ‬        ‫ﺔ‬
‫ﺇ ﱠ ﺍﻟﻌﺴﺮ ﻣﺴﺄﻟ ﹲ ﻣﻮﺟﻮﺩ ﹲ ﺑﲔ ﺍﻟﺒﺸﺮ ، ﻓﻜﺜ ‪ ‬ﻣﻦ ﺍﻟﺒﺸﺮ ﻳﻔﻌﻠﻮﻥ ﺍﻟﻌﺴﺮ ﻣﻊ ﺑﻌﻀﻬﻢ‬  ‫ﻥ‬
                                                 ‫ﻥ‬
 ‫ﺑﻌﻀﺎﹰ ، ﻋﻦ ﺇﺭﺍﺩﺓ ﻣﺴﺒﻘﺔ .. ﻣﻊ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺮﻳﺪ ﺍﻟﻌﺴﺮ ، ﻭﻳﺮﻳﺪ ﻧﻘﻴﻀﻪ ) ﺍﻟﻴﺴﺮ ( ..‬
              ‫) ‪ ] ( uŽô£ãèø9$# ãNà6Î/ ߉ƒÌ•ãƒ Ÿwur t•ó¡ãŠø9$# ãNà6Î/ ª!$# ߉ƒÌ•ãƒ‬ﺍﻟﺒﻘﺮﺓ : ٥٨١ [‬
‫ﻭﺍﻟﻈﻠﻢ ﻣﺴﺄﻟﺔ ﻣﻮﺟﻮﺩﺓ ﺑﲔ ﺍﻟﺒﺸﺮ ، ﻳﻔﻌﻠﻮﻧﻪ ﺑﲔ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ، ﻋﻦ ﺇﺭﺍﺩﺓ ﻣﺴﺒﻘﺔ ،‬
                                                                        ‫ﻥ‬
                                     ‫ﻣﻊ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺮﻳﺪ ﻇﻠﻤﺎﹰ ﳍﺆﻻﺀ ﺍﻟﺒﺸﺮ ..‬
                               ‫) ‪ ] ( tûüÏHs>»yèù=Ïj9 $VJù=àß ß‰ƒÌ•ãƒ ª!$# $tBur‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٨٠١ [‬

                                        ‫) ‪ ] ( ÏŠ$t7Ïèù=Ïj9 $VJù=àß ß‰ƒÌ•ãƒ ª!$# $tBur‬ﻏﺎﻓﺮ : ١٣ [‬
        ‫ﻥ‬
‫ﻭﻣﻌﻈﻢ ﺍﻟﺒﺸﺮ ﻳﻠﻬﺜﻮﻥ ﺧﻠﻒ ﻋﺮﺽ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻞ ، ﻋﻦ ﺇﺭﺍﺩﺓ ﻣﺴﺒﻘﺔ ، ﻣﻊ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ‬
                                                         ‫ﻳﺮﻳﺪ ﳍﻢ ﻧﻘﻴﺾ ﺫﻟﻚ ﻭﻫﻮ ﺍﻵﺧﺮﺓ ..‬
‫٠٦١‬               ‫‪‬‬                ‫‪‬‬
               ‫‪    ‬‬                       ‫‪‬‬
                     ‫) ?‪ ] ( 3 not•ÅzFy$# ߉ƒÌ•ãƒ ª!$#ur $u‹÷R‘‰9$# uÚt•tã šcr߉ƒÌ•è‬ﺍﻷﻧﻔﺎﻝ : ٧٦ [‬
                                 ‫ﻥ ﻞ‬
‫ﻭﺍﺳﺘﺪﻻﻝ ﺑﻌﻀﻬﻢ ﺑﺎﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ، ﻋﻠﻰ ﺃ ﱠ ﻛ ﱠ ﻣﺎ ﳛﺼﻞ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ‬
                                                                   ‫ﻝ‬
                                                           ‫، ﻫﻮ ﺍﺳﺘﺪﻻ ﹲ ﺑﺎﻃﻞ ..‬
                 ‫) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ‬ﻳﺲ : ٢٨ [‬
                                          ‫ﻥ ﻞ‬         ‫ﻴ‬                   ‫ﻥ‬
‫ﺇ ﱠ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺒ‪‬ﻦ ﻟﻨﺎ ﺃ ﱠ ﻛ ﱠ ﺷﻲﺀ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ ، ﺳﻴﻜﻮﻥ ، ﻭﻻ‬
      ‫ﻥ‬                                            ‫ﻥ ﻞ‬
‫ﺗﻘﻮﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺇ ﱠ ﻛ ﱠ ﻣﺎ ﻳﻜﻮﻥ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ .. ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃ ﱠ ﺍﻟﻌﺴﺮ‬
   ‫ﻥ‬
‫ﻭﺍﻟﻈﻠﻢ ﻭﺍﻟﺮﻛﺾ ﻭﺭﺍﺀ ﻋﺮﺽ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻞ ﻣﺴﺎﺋﻞ ﻛﺎﺋﻨﺔ ﺑﲔ ﺍﻟﺒﺸﺮ ، ﻣﻊ ﺍﻟﻌﻠﻢ ﺃ ﱠ ﺍﷲ‬
                                                ‫ﺗﻌﺎﱃ ﻻ ﻳﺮﻳﺪﻫﺎ ، ﻭﻳﺮﻳﺪ ﻧﻘﻴﻀﻬﺎ ..‬
                                                ‫ﻴ‬            ‫ﻴ‬
              ‫ﻭﰲ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ، ﳚﺐ ﺃﻥ ﳕ‪‬ﺰ ﺑﲔ ﻭﺟﻬﲔ ﻣﺘﻤﺎﻳﺰﻳﻦ ﳍﺬﻩ ﺍﻹﺭﺍﺩﺓ ..‬
‫١ – ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧ‪‬ﺔ : ﻭﻳﺘﻌﹼﻖ ‪‬ﺎ ﺇﳚﺎﺩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻫﺬﺍ‬
                                                 ‫ﻠ‬        ‫ﻴ‬
                                                                                                   ‫ﺍﻟﻜﻮﻥ ..‬
           ‫) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)¯R br& çm»tR÷Šu‘r& !#sŒÎ) >äóÓy´Ï9 $uZä9öqs% $yJ¯RÎ‬ﺍﻟﻨﺤﻞ : ٠٤ [‬

                ‫) )‪ ] ( ãbqä3uŠsù `ä. ¼çms9 tAqà)tƒ br& $º«ø‹x© yŠ#u‘r& !#sŒÎ) ÿ¼çnã•øBr& !$yJ¯RÎ‬ﻳﺲ : ٢٨ [‬

‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) )‪ ( >äóÓy´Ï9 $uZä9öqs% $yJ¯RÎ‬ﻭﻳﻘﻮﻝ ) )‪ ، ( $º«ø‹x© yŠ#u‘r& !#sŒÎ‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺴﺎﺣﺔ‬
‫ﺍﻟﱵ ﺗﺘﻌﹼﻖ ‪‬ﺬﻩ ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺳﺎﺣﺔ ﺍﻷﺷﻴﺎﺀ ، ﺍﻟﱵ ﲣﺮﺝ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﻋﱪ ﺗﻔﺎﻋﻞ ﻫﺬﻩ‬     ‫ﻠ‬
                                ‫ﻧ‬                          ‫ﻳ‬
‫ﺍﻹﺭﺍﺩﺓ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩ‪‬ﺔ .. ﻭﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ ) ﺇ‪‬ﻤﺎ ﻗﻮﻟﻨﺎ ﻷﻣﺮ ( ﻭﱂ ﻳﻘﻞ ) ﺇﺫﺍ ﺃﺭﺍﺩ‬
                                      ‫ﻠ‬        ‫ﻴ‬
                  ‫ﺃﻣﺮﺍﹰ ( .. ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧ‪‬ﺔ ﺍﻟﱵ ﻳﺘﻌﹼﻖ ‪‬ﺎ ﺇﳚﺎﺩ ﺍﻷﺷﻴﺎﺀ ..‬
‫٢ – ﺍﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻋ‪‬ﺔ : ﻭﻳﺘﻌﹼﻖ ‪‬ﺎ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺃﻣﺮ ‪ ‬ﺍﻟﺸﺮﻋﻲ ﻟﻠﻌﺒﺎﺩ ﺑﺎ‪‬ﺒﺎﻉ‬
   ‫ﺗ‬                 ‫ﻩ‬                         ‫ﻠ‬        ‫ﻴ‬
‫ﺃﺣﻜﺎﻣﻪ .. ﻭﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﻗﺪ ﺗﻮﺍﻓﻖ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺇﺫﺍ ﺍﻟﺘﺰﻡ ﺍﻹﻧﺴﺎﻥ ﲟﻨﻬﺞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻗﺪ ﲣﺘﻠﻒ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺇﺫﺍ ﺧﺮﺝ ﺍﻹﻧﺴﺎﻥ ﺑﻘﺼﺪﻩ ﻭﻋﻤﻠﻪ‬
                                                            ‫ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ..‬
‫١٦١‬                    ‫‪‬‬                ‫‪‬‬
                    ‫‪    ‬‬                      ‫‪‬‬
‫‪ª!$#ur 3 öNä3ø‹n=tæ z>qçGtƒur öNà6Î=ö6s% `ÏB z`ƒÏ%©!$# z`oYß™ öNà6tƒÏ‰öhtƒur öNä3s9 tûÎiüt7ãŠÏ9 ª!$# ߉ƒÌ•ãƒ‬‬   ‫)‬
‫‪br& ÏNºuqpk¤¶9$# tbqãèÎ7-Gtƒ šúïÏ%©!$# ߉ƒÌ•ãƒur öNà6ø‹n=tæ z>qçGtƒ br& ߉ƒÌ•ãƒ ª!$#ur ÇËÏÈ ÒOŠÅ3ym íOŠÎ=tæ‬‬

                                                          ‫‪ ] ( $VJŠÏàtã ¸xøŠtB (#qè=ŠÏÿsC‬ﺍﻟﻨﺴﺎﺀ : ٦٢ – ٧٢ [‬
                                                              ‫ﻴ‬
‫ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺸﺮﻋ‪‬ﺔ ﻏﺎﻳﺘﻬﺎ – ﻛﻤﺎ ﻧﺮﻯ – ﺍﻟﺘﺒﻴﺎﻥ ﻟﻨﺎ ، ﻭﻫﺪﺍﻳﺘﻨﺎ ، ﻭﺍﻟﺘﻮﺑﺔ ﻋﻠﻴﻨﺎ ..‬
                                                                    ‫ﺗ‬
‫ﻓﻬﻞ ﲨﻴﻊ ﺍﻟﺒﺸﺮ ﺍ‪‬ﺒﻌﻮﺍ ﻫﺬﺍ ﺍﻟﺘﺒﻴﺎﻥ ﻭﻫﺬﻩ ﺍﳍﺪﺍﻳﺔ ؟ .. ﻭﻫﻞ ﲨﻴﻌﻬﻢ ﻓﺎﺯﻭﺍ ﺑﺘﻮﺑﺔ ﺍﷲ ﺗﻌﺎﱃ‬
                                                                          ‫ﻋﻠﻴﻬﻢ ؟ ..‬
   ‫ﻣ‬           ‫ﻠ‬       ‫ﻘ‬                             ‫ﻴ‬           ‫ﻥ‬
‫.. ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﹼ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍ‪‬ﺔ ﻗﺪ ﲢﻤﻞ ﺍﻟﺸﺮ ، ﻭﺫﻟﻚ ﰲ ﺷ ﹼﻬﺎ ﺍﳌﺘﻌﹼﻖ ﺑﺘﻨﻔﻴﺬ ‪‬ﺮﺍﺩ‬
          ‫ﻴ‬                      ‫ﻘ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﱪ ﺗﺴﺨﲑ ﺍﻷﺳﺒﺎﺏ ﺑﲔ ﻳﺪﻳﻪ ، ﺃﻱ ﺑﺸ ﹼﻬﺎ ﺍﶈﻴﻂ ﺑﺎﳌﺸﻴﺌﺔ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ .. ﺑﻴﻨﻤﺎ‬
                                                           ‫ﺮ‬           ‫ﻴ‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﻻ ﲢﻤﻞ ﺍﻟﺸ ‪ ‬ﺃﺑﺪﺍﹰ ، ﻓﺎﻹﺭﺍﺩﺓ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻻ ﲢﻤﻞ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ، ﻭﻟﺬﻟﻚ‬
                                               ‫ﺮ‬
                                      ‫ﻓﺎﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﳋﲑ ﻻ ﻳﺮﻳﺪ ﺍﻟﺸ ‪ ‬ﺃﺑﺪﺍﹰ ..‬
‫) ‪öNÍkÍ5 yŠ#u‘r& ôQr& ÇÚö‘F{$# ’Îû `yJÎ/ y‰ƒÍ‘é& ;ŽŸ°r& ü“Í‘ô‰tR Ÿw $¯Rr&ur‬‬   ‫ﻟﺬﻟﻚ ﻧﺮﻯ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬
‫) &‪y‰ƒÍ‘é& ;ŽŸ°r‬‬    ‫‘‪ ] ( #Y‰x©u‘ öNåk›5u‬ﺍﳉﻦ : ٠١ [ ، ﺃ ﱠ ﺇﺭﺍﺩﺓ ﺍﻟﺸ ‪ ‬ﺗﺄﰐ ﺑﺼﻴﻐﺔ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ‬
                                           ‫ﺮ‬           ‫ﻥ‬
‫) &‪öNåk›5u‘ öNÍkÍ5 yŠ#u‘r& ôQr‬‬   ‫/‪ ، ( ÇÚö‘F{$# ’Îû `yJÎ‬ﺑﻴﻨﻤﺎ ﺇﺭﺍﺩﺓ ﺍﻟﺮﺷﺪ ﻧﺮﺍﻫﺎ ﺗﺮﺗﺒﻂ ﺑﺎﻟﺬﺍﺕ ﺍﻹﳍ‪‬ﺔ‬
                                  ‫ﻴ‬
                                                                                                    ‫‘‪.. ( #Y‰x©u‬‬
                              ‫ﻴ‬
‫ﻭﻗﺪ ﻳﺘﻴﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﰲ ﺇﺩﺭﺍﻙ ﻋﻤﻖ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﻓﻴﻬﺎ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﲟﺴﺎﺋﻞ ﻳﻜﻮﻥ ﻇﺎﻫﺮﻫﺎ ) ﻣﻦ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺪﻧﻴﻮﻱ ﺍﶈﻜﻮﻡ ﻟﻠﻐﻴﺐ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻣﻨﻪ ﺑﻌﺾ ﺍﻟﺒﺸﺮ (‬
                                ‫ﻥ‬
‫ﺣﺎﻣﻼﹰ ﺍﻟﻈﻠﻢ ﻟﻺﻧﺴﺎﻥ ، ﻭﻗﺪ ﳛﺴﺐ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃ ﹼ ﻣﺴﺎﺋﻞ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺴﻮﺀ ﻭﺍﳍﻼﻙ‬
                    ‫ﻆ‬
‫ﻭﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻌﺬﺍﺏ ﻭﻋﺪﻡ ﺗﻄﻬﲑ ﻗﻠﻮﺏ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ﻭﻋﺪﻡ ﺟﻌﻞ ﺣ ﹼ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ، ﺗﻨﺒﻊ‬
                                                    ‫ﻧ‬              ‫ﻴ‬
         ‫ﻣﻦ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﻭﻏﺎﻳﺘﻬﺎ ، ﻭﺃ‪‬ﻪ ﻻ ﻋﻼﻗﺔ ﻟﻐﺎﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺭﺍﺩﺗﻪ ‪‬ﺬﻩ ﺍﳌﺴﺎﺋﻞ ..‬
‫٢٦١‬            ‫‪‬‬                   ‫‪‬‬
            ‫‪    ‬‬     ‫‪‬‬
  ‫ﺮ‬                     ‫ﻧ‬             ‫ﺟ‬                ‫ﻥ‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃ ﱠ ﺇﺭﺍﺩﺓ ﺍﻟﺒﺸﺮ ﺗﻮ ‪‬ﻪ ﻏﺎﻳﺎ‪‬ﻢ ، ﻭﺃ‪‬ﻬﺎ ﺗﻨﺒﻊ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﺍ‪ ‬ﺩﺓ‬
                                                         ‫ﺩ‬
‫ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﻟﻌﺎﱂ ﻣﺎ ﻓﻮﻕ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﲢﻤﻞ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‬
                                ‫ﺮ ﻠ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻗﻀﺔ .. ﻟﺬﻟﻚ ﻓﺈﺭﺍﺩﺓ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸ ‪ ‬ﺍﳌﺘﻌﹼﻘﺔ ﺑﺄﻧﻔﺲ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ، ﻳﺴﺘﻄﻴﻊ‬
‫ﺃﺻﺤﺎ‪‬ﺎ ﺗﺮﲨﺔ ﺟﺰﺀ ﻣﻨﻬﺎ – ﺣﺴﺐ ﻣﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﻦ ﺧﻼﻝ ﺃﺧﺬﻫﻢ ﺑﺎﻷﺳﺒﺎﺏ – ﺇﱃ‬
           ‫ﻥ‬
‫ﺃﻓﻌﺎﻝ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮ ، ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺮﲨﻮﻫﺎ ﺇﱃ ﺃﻓﻌﺎﻝ ﺍﻹﳝﺎﻥ ﻭﺍﳋﲑ ، ﻷ ﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ‬
                                                      ‫ﺮ‬
           ‫ﺗﻌﹼﻘﺖ ﲟﺴﺎﺋﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸ ‪ ، ‬ﻻ ﲢﻤﻞ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻨﺎﻗﻀﺔ ﳍﺎ ﻛﺎﻹﳝﺎﻥ ﻭﺍﳋﲑ ..‬ ‫ﻠ‬
                 ‫ﺀ‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﺎﱂ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ‪‬ﺬﻩ ﺍﻹﺭﺍﺩﺓ ﻭﲝﻘﻴﻘﺔ ﻏﺎﻳﺘﻬﺎ – ﺳﻮﺍ ٌ ﺍﳌﺘﺮﲨﺔ ﺇﱃ ﺃﻋﻤﺎﻝ‬
‫ﰲ ﻋﺎﱂ ﺍﳊ ‪ ‬ﻭﺍﻟﻮﺟﻮﺩ ﺃﻡ ﺍﻟﱵ ﺑﻘﻴﺖ ﰲ ﻧﻔﻮﺳﻬﻢ ﺩﻭﻥ ﺗﺮﲨﺔ – ﻭﺍﻟﺬﻱ ﳝﻠﻚ ﲨﻴﻊ‬   ‫ﺲ‬
‫ﻞ‬           ‫ﺠ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ، ﻗﺪ ﺗﺘ ‪‬ﻪ ﺇﺭﺍﺩﺗﻪ ﺟ ﹼ‬
            ‫ﺮ‬                ‫ﻻ‬                     ‫ﻴ‬
‫ﻭﻋﻼ ﺑﺎ‪‬ﺠﺎﻩ ﺗﺮﻙ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ – ﺍﻟﱵ ﻻ ﳝﻜﻨﻬﺎ ﺇ ﹼ ﲪﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸ ‪ ‬ﻭﺍﻟﻀﻼﻝ –‬    ‫ﺗ‬
                                                   ‫ﺨ‬
‫ﺑﺄﻥ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺳ ‪‬ﺮﻫﺎ ﳍﺎ ، ﻣﻦ ﺃﺟﻞ ﺗﺮﲨﺔ ﻛﻔﺮﻫﺎ ﻭﺿﻼﳍﺎ ﻭﺳﻮﺋﻬﺎ ﺇﱃ‬
                                                                          ‫ﻴ‬
                            ‫ﺷﻮﺍﻫﺪ ﺣﺴ‪‬ﺔ ، ﺗﻜﻮﻥ ﺷﺎﻫﺪﺍﹰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ..‬
                                                           ‫ﻴ‬
                                               ‫ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
‫‪žwr& ª!$# ߉ƒÌ•ãƒ 3 $\«øŠx© ©!$# (#r•ŽÛØtƒ `s9 öNßg¯RÎ) 4 Ì•øÿä3ø9$# ’Îû tbqããÌ•»|¡ç„ tûïÏ%©!$# y7Râ“øts† Ÿwur‬‬   ‫)‬
                     ‫†‪ ] ( îLìÏàtã ë>#x‹tã óOßgs9ur ( Íot•ÅzFy$# ’Îû $yàym öNßgs9 Ÿ@yèøgs‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٦٧١ [‬
                          ‫ﻆ‬                ‫ﻠ‬        ‫ﻴ‬           ‫ﻥ‬
‫ﺇ‪‬ﻨﺎ ﻧﺮﻯ ﺃ ﹼ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﺍﻟﱵ ﺗﻌﹼﻘﺖ ﺑﻌﺪﻡ ﺟﻌﻞ ﺣ ﱟ ﳍﺆﻻﺀ ﰲ ﺍﻵﺧﺮﺓ ، ﻫﻲ ﻧﺘﻴﺠﺔ‬ ‫ﻧ‬
‫ﻻﺭﺗﺒﺎﻁ ﺇﺭﺍﺩ‪‬ﻢ ﺑﺎﻟﻜﻔﺮ .. ﻓﺈﺭﺍﺩ‪‬ﻢ ﺍﻟﱵ ﺍﺭﺗﺒﻄﺖ ﺑﺎﻟﻜﻔﺮ ، ﻭﺍﻟﱵ ﻳﺘﺮﲨﻮﻥ ﺟﺰﺀﺍﹰ ﻣﻨﻬﺎ ﺇﱃ‬
‫ﻋﺎﱂ ﺍﳊ ‪ ، ( 4 Ì•øÿä3ø9$# ’Îû tbqããÌ•»|¡ç„ tûïÏ%©!$# ) ‬ﻻ ‪‬ﻤﻜﻦ ﺃﻥ ﺗﺘﻌﹼﻖ ﺑﺎﻹﳝﺎﻥ ، ﻭﺑﺎﻟﺘﺎﱄ ﻻ‬
                    ‫ﻠ‬          ‫ﻳ‬                                                 ‫ﺲ‬
                                                             ‫ﻆ‬
                                                ‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺣ ﱞ ﰲ ﺍﻵﺧﺮﺓ ..‬
                                                                             ‫ﻥ‬
‫ﺇ ﹼ ﺇﺭﺍﺩ‪‬ﻢ ﻫﺬﻩ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ، ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،‬
           ‫ﺲ‬
‫ﺗﺮﻛﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ، ﻟﻜﻲ ﲣﺮﺝ ﺇﱃ ﻋﺎﱂ ﺍﳊ ‪ ، ‬ﻋﱪ ﺃﻓﻌﺎﻝ‬
‫٣٦١‬          ‫‪‬‬                    ‫‪‬‬
          ‫‪    ‬‬     ‫‪‬‬
‫ﻭﺃﻋﻤﺎﻝ ﺳﺘﻜﻮﻥ ﺷﺎﻫﺪﺍﹰ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ، ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﻜﻮﻥ ﳍﻢ ﺣ ﹲ‬
‫ﻆ‬
                             ‫ﻳ ﻣ‬
                         ‫ﰲ ﺍﻵﺧﺮﺓ ، ﻧﺘﻴﺠﺔﹰ ﳍﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻣﻮﺍ ‪‬ﺎ ﲝﺮ‪‬ﺔ ﺗﺎ ‪‬ﺔ ..‬
                         ‫ﺗ‬                                  ‫ﻥ ﺗ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍ‪‬ﺠﺎﻩ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﺮﻙ ﺇﺭﺍﺩ‪‬ﻢ ‪‬ﺘﺮﺟﻢ – ﻋﱪ ﺍﻷﺳﺒﺎﺏ – ﺇﱃ‬
‫ﻥ‬                                        ‫ﺗ‬                      ‫ﻴ‬
‫ﺷﻮﺍﻫﺪ ﺣﺴ‪‬ﺔ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ، ﻭﻣﺎ ﻳﺘﺮ‪‬ﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺧﺴﺮﺍ‪‬ﻢ ﻟﻶﺧﺮﺓ ، ﻻ ﻳﻌﲏ ﺃ ﹼ‬
           ‫ﻥ‬                       ‫ﻆ‬                             ‫ﻴ‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﻫﺪﻓﻬﺎ ﻭﻏﺎﻳﺘﻬﺎ ﻋﺪﻡ ﺟﻌﻞ ﺣ ﱟ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ، ﻭﻻ ﻳﻌﲏ ﺃ ﹼ ﺍﻹﺭﺍﺩﺓ ﻫﻲ‬
                                           ‫ﺗ‬                  ‫ﺗ‬
                      ‫ﺍﻟﱵ ﺩﻓﻌﺘﻬﻢ ﺑﺎ‪‬ﺠﺎﻩ ﺍﻟﻜﻔﺮ ﺍﻟﺬﻱ ﻳﺘﺮ‪‬ﺐ ﻋﻠﻴﻪ ﺧﺴﺮﺍﻥ ﺍﻵﺧﺮﺓ ..‬
                                              ‫.. ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..‬
‫) * ‪$¨YtB#uä (#þqä9$s% šúïÏ%©!$# z`ÏB Ì•øÿä3ø9$# ’Îû tbqããÌ•»|¡ç„ šúïÏ%©!$# y7Râ“øts† Ÿw ãAqß™§•9$# $yg•ƒr'¯»tƒ‬‬

‫/‪šcqã軣Jy™ É>É‹x6ù=Ï9 šcqã軣Jy™ ¡ (#rߊ$yd tûïÏ%©!$# šÆÏBur ¡ öNßgç/qè=è% `ÏB÷sè? óOs9ur óOÎgÏdºuqøùr'Î‬‬

‫9‪#x‹»yd óOçF•Ï?ré& ÷bÎ) tbqä9qà)tƒ ( ¾ÏmÏèÅÊ#uqtB ω÷èt/ .`ÏB zOÎ=s3ø9$# tbqèùÌh•ptä† ( š‚qè?ù'tƒ óOs9 tûïÌ•yz#uä BQöqs)Ï‬‬

‫‪4 $º«ø‹x© «!$# šÆÏB ¼çms9 y7Î=ôJs? `n=sù ¼çmtFt^÷FÏù ª!$# ϊ̕ム`tBur 4 (#râ‘x‹÷n$$sù çnöqs?÷sè? óO©9 bÎ)ur çnrä‹ã‚sù‬‬

‫&‪Íot•ÅzFy$# ’Îû óOßgs9ur ( Ó“÷“Åz $u‹÷R‘‰9$# ’Îû öNçlm; 4 óOßgt/qè=è% t•ÎdgsÜムbr& ª!$# ϊ̕ムóOs9 tûïÏ%©!$# š•Í´¯»s9'ré‬‬

                                                                          ‫‪ ] ( ÒOŠÏàtã ëU#x‹tã‬ﺍﳌﺎﺋﺪﺓ : ١٤ [‬

‫ﺇ‪‬ﻨﺎ ﻧﺮﻯ ﺃ ﱠ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺍﺭﺗﺒﻄﺖ ﺑﻔﺘﻨﺘﻬﻢ ﻭﺍﺧﺘﺒﺎﺭﻫﻢ ) ‪( ¼çmtFt^÷FÏù ª!$# ϊ̕ム`tBur‬‬
                                                                             ‫ﻥ‬         ‫ﻧ‬
‫ﻋﱪ ﻭﺿﻌﻬﻢ ﺑﲔ ﺃﺳﺒﺎﺏ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻻﺧﺘﺒﺎﺭ ، ﻫﻲ ﺗﺮﻙ ﺇﺭﺍﺩ‪‬ﻢ ﺍﻟﻜﺎﻓﺮﺓ ﺗﺘﺮﺟﻢ ﺇﱃ ﺃﻓﻌﺎﻝ‬
          ‫ﻳ ﻣ‬
‫ﻭﺃﻋﻤﺎﻝ ، ﻛﻤﺎ ﻧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻗﺎﻣﻮﺍ ‪‬ﺎ ﲝﺮ‪‬ﺔ ﺗﺎ ‪‬ﺔ ، ﳐﺎﻟﻔﲔ‬
                                 ‫ﻓﻴﻬﺎ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻭﺃﺭﺍﺩﻩ ﻟﻠﻨﺎﺱ ﲨﻴﻌﺎﹰ ..‬
                    ‫ﺩ‬
‫ﻭﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻗﺎﻣﻮﺍ ‪‬ﺎ ﺣﺴﺐ ﻏﺎﻳﺔ ﺇﺭﺍﺩ‪‬ﻢ ، ﺗﺆ ‪‬ﻱ ﺑﻘﻠﻮ‪‬ﻢ ﺇﱃ ﺍﻻﺑﺘﻌﺎﺩ‬
      ‫ﺗ‬             ‫ﺨ‬
‫ﻋﻦ ﺍﻟﻄﻬﺎﺭﺓ ، ﻭﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻣﺘﺤﺎ‪‬ﻢ ﻋﱪ ﺃﺳﺒﺎﺏﹴ ﺳ ‪‬ﺮﻫﺎ ﻟﺬﻟﻚ ، ﺍ‪‬ﺠﻬﺖ‬
‫&‪br& ª!$# ϊ̕ムóOs9 tûïÏ%©!$# š•Í´¯»s9'ré‬‬      ‫ﻳ ﻣ‬                                  ‫ﺗ‬
                                              ‫ﺇﺭﺍﺩﺗﻪ ﺑﺎ‪‬ﺠﺎﻩ ﺗﺮﻛﻬﻢ ﺍﻟﻘﻴﺎﻡ ‪‬ﺬﻩ ﺍﻟﻌﻤﺎﻝ ﲝﺮ‪‬ﺔ ﺗﺎ ‪‬ﺔ )‬
‫٤٦١‬                   ‫‪‬‬                ‫‪‬‬
                   ‫‪    ‬‬                                ‫‪‬‬
‫‪ ، ( 4 óOßgt/qè=è% t•ÎdgsÜãƒ‬ﻭﺑﺎﻟﺘﺎﱄ ﺍﺑﺘﻌﺎﺩ ﻗﻠﻮ‪‬ﻢ ﻋﻦ ﺍﻟﻄﻬﺎﺭﺓ .. ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃ ﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ‬
 ‫ﻴ‬           ‫ﻥ‬
                                                                         ‫ﺗ‬                ‫ﺗ‬       ‫ﺗ‬
                                                     ‫ﺍ‪‬ﺠﻬﺖ ﺑﺎ‪‬ﺠﺎﻩ ﺩﻓﹾﻊ ﻗﻠﻮ‪‬ﻢ ﺑﺎ‪‬ﺠﺎﻩ ﻧﻘﻴﺾ ﺍﻟﻄﻬﺎﺭﺓ ..‬
                                                                      ‫ﻴ‬
                                                                  ‫.. ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
‫) ‪tbqè?ù'tƒ Ÿwur ¾Ï&Î!qß™t•Î/ur «!$$Î/ (#rã•xÿŸ2 óOßg¯Rr& HwÎ) óOßgçG»s)xÿtR öNåk÷]ÏB Ÿ@t6ø)è? br& óOßgyèuZtB $tBur‬‬

‫#$9‪Iwur óOßgä9ºuqøBr& y7ö7Éf÷èè? Ÿxsù ÇÎÍÈ tbqèdÌ•»x. öNèdur žwÎ) tbqà)ÏÿZムŸwur 4’n<$|¡à2 öNèdur žwÎ) no4qn=¢Á‬‬

‫&‪( tbrã•Ïÿ»x. öNèdur öNåkߦàÿRr& t,yd÷“s?ur $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû $pkÍ5 Nåku5Éj‹yèã‹Ï9 ª!$# ߉ƒÌ•ãƒ $yJ¯RÎ) 4 öNèd߉»s9÷rr‬‬
                                                                                                  ‫] ﺍﻟﺘﻮﺑﺔ : ٤٥ – ٥٥ [‬
                                                    ‫ﻴ‬           ‫ﻥ‬
‫ﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃ ﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﺍﻟﱵ ﺍﺭﺗﺒﻄﺖ ﺑﻌﺬﺍ‪‬ﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ، ﻭﺃﻥ ﺗﺰﻫﻖ ﺃﻧﻔﺴﻬﻢ‬
‫ﻭﻫﻢ ﻛﺎﻓﺮﻭﻥ ، ﻫﻲ ﺗﺮﻙ ﺇﺭﺍﺩ‪‬ﻢ ﺍﻟﻜﺎﻓﺮﺓ ﺗﺘﻔﺎﻋﻞ ﻣﻊ ﺃﺳﺒﺎﺏ ﺍﻻﻣﺘﺤﺎﻥ ﺍﶈﻴﻄﺔ ‪‬ﻢ ،‬
                                      ‫ﺩ‬                                          ‫ﺗ‬
              ‫ﻭ‪‬ﺘ‪‬ﺮﺟ‪‬ﻢ ﺇﱃ ﺃﻋﻤﺎﻝ – ﻧﺮﺍﻫﺎ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ – ﺗﺆ ‪‬ﻱ ‪‬ﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻜﻔﺮ ..‬
                                                     ‫ﻴ‬
                                                 ‫.. ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ..‬
‫‪$pkŽÏùuŽøIãB $tRö•tBr& ºptƒö•s% y7Î=ök–X br& !$tR÷Šu‘r& !#sŒÎ)ur ÇÊÎÈ Zwqß™u‘ y]yèö6tR 4Ó®Lym tûüÎ/Éj‹yèãB $¨Zä. $tBur‬‬   ‫)‬
                  ‫‪ ] ( #ZŽ•ÏBô‰s? $yg»tRö•¨By‰sù ãAöqs)ø9$# $pköŽn=tæ ¨,yÛsù $pkŽÏù (#qà)|¡xÿsù‬ﺍﻹﺳﺮﺍﺀ : ٥١ – ٦١ [‬
                                                                   ‫ﻥ‬
‫ﺇ ﱠ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺍﺭﺗﺒﻄﺖ ‪‬ﻼﻙ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻔﺎﺳﺪﺓ ﻛﻤﺎ ﻧﺮﻯ ، ﻻ ﲢﻤﻞ ﺍﻟﻈﻠﻢ‬
                                                                   ‫ﺮ‬
‫ﻭﺍﻟﺸ ‪ ‬ﻷﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ، ﻭﺫﻟﻚ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﰲ ﻣﻴﺰﺍﻥ‬
                                                                      ‫ﺍﻵﺧﺮﺓ ..‬
                                    ‫ﻠ‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻌﻠﻢ ﺑﻌﻠﻤﻪ ﺍﳌﻄﻠﻖ ﺍﻟﻔﺴﻖ‪ ‬ﺍﻟﺬﻱ ﺗﺘﻌﹼﻖ ﺑﻪ ﺇﺭﺍﺩﺓ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ، ﻭﺍﻟﺬﻱ‬
                                        ‫ﺗ‬       ‫ﺴ‬
‫ﺳﻴﺘﺮﲨﻮﻧﻪ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳊ ‪‬ﻲ ﻋﻨﺪﻣﺎ ‪‬ﺘﺎﺡ ﳍﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲤﻜﻨﻬﻢ ﻣﻦ ﺫﻟﻚ ،‬
‫ﻭﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﺍﺭﺗﺒﻄﺖ ﺑﺎﻟﻔﺴﻖ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﺮﺗﺒﻂ ﺑﻨﻘﻴﺾ ﺫﻟﻚ ، ﻟﺬﻟﻚ‬
                     ‫ﻻ ﻝ‬
‫ﻣﻬﻤﺎ ﻋﺎﺵ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ، ﻓﻼ ﳝﻜﻦ ﺃﻥ ﺗﺼﺪﺭ ﻋﻨﻬﻢ ﺇ ﹼ ﺃﻓﻌﺎ ﹲ ﺳﻴﺌﺔ ﻓﺎﺳﻘﺔ ، ﻓﺈﺭﺍﺩ‪‬ﻢ‬
                                                                                                  ‫ﻻ ﲢﻤﻞ ﻏﲑ ﺫﻟﻚ ..‬
‫٥٦١‬              ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬   ‫‪‬‬
       ‫ﺗ‬               ‫ﺪ‬                                  ‫ﺪ‬      ‫ﻥ‬
‫ﻟﺬﻟﻚ ﻓﺈ ﱠ ﻭﺿ‪‬ﻊ ﺣ ‪ ‬ﻟﻔﺴﻘﻬﻢ ﻭﻋﺼﻴﺎ‪‬ﻢ ، ﻭﺑﺎﻟﺘﺎﱄ ﻭﺿ‪‬ﻊ ﺣ ‪ ‬ﻟﻶﺛﺎﻡ ﺍﻟﱵ ﺍﳌﺘﺮ‪‬ﺒﺔ ﻋﻠﻰ‬
                             ‫ﻳ‬
‫ﻫﺬﺍ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻌﺼﻴﺎﻥ ، ﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﻭﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ‪‬ﺮﻯ ﻣﻨﻬﺎ ﺍﻟﻐﻴﺐ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ‬
               ‫ﻨ‬           ‫ﺮ‬
‫ﻗ ‪‬ﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ – ﻻ ﳛﻤﻞ ﺍﻟﺸ ‪ ‬ﳍﻢ ، ﺑﻞ ﳚ‪‬ﺒﻬﻢ ﺍﻟﺘﻤﺎﺩﻱ ﰲ‬  ‫ﺼ‬
                                           ‫ﺗ‬
 ‫ﺍﻟﻔﺴﻖ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﺍﺯﺩﻳﺎﺩ ﺫﻧﻮ‪‬ﻢ ، ﻭﻣﺎ ﻳﺘﺮ‪‬ﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻋﻘﺎﺏ ﰲ ﺍﻵﺧﺮﺓ .. ﻓﻬﻞ‬
                          ‫ﺗ‬                                              ‫ﺮ‬
       ‫ﻫﻨﺎﻙ ﻣﻦ ﺷ ‪ ‬ﺃﻛﱪ ﻣﻦ ﺑﻘﺎﺋﻬﻢ ﻋﻠﻰ ﻓﺴﻘﻬﻢ ﻭﻋﺼﻴﺎ‪‬ﻢ ﻭﻣﺎ ﻳﺘﺮ‪‬ﺐ ﻋﻠﻴﻪ ﻣﻦ ﺁﺛﺎﻡ ؟ ..‬
              ‫ﺫ‬                                                      ‫ﻥ‬
‫ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﻼﻛﻬﻢ ، ﻻ ﲢﻤﻞ ﺍﻟﻈﻠﻢ ، ﺑﻞ ﻫﻲ ﺇﻧﻘﺎ ﹲ ﳍﻢ ﻣﻦ ﺁﺛﺎﻡﹴ‬
‫ﻛﺎﻧﻮﺍ ﺳﲑﺗﻜﺒﻮ‪‬ﺎ ﻟﻮ ﱂ ﻳﻬﻠﻜﻮﺍ .. ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﺮﻳﺪ ﻧﺘﻴﺠﺔ ﺍﻷﻣﻮﺭ ، ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﳊﻴﺎﺓ‬
                                                                               ‫ﻴ‬
                                      ‫ﺍﳊﻘﻴﻘ‪‬ﺔ ، ﻭﳓﻦ ﻧﺮﻳﺪﻫﺎ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻠﺔ ..‬
‫) ?‪] ( ÒOŠÅ3ym ͕tã ª!$#ur 3 not•ÅzFy$# ߉ƒÌ•ãƒ ª!$#ur $u‹÷R‘‰9$# uÚt•tã šcr߉ƒÌ•è‬ﺍﻷﻧﻔﺎﻝ : ٧٦ [‬
                                   ‫ﻥ‬                                      ‫ﺘ‬
‫ﻭﺣ‪‬ﻰ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﺍﻟﺒﺸﺮ ، ﻓﺈ ﹼ ﻫﻼﻙ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻔﺎﺳﻘﺔ ﻟﻴﺲ ﻇﻠﻤﺎﹰ ،‬
        ‫ﺬ‬
‫ﻷ‪‬ﻪ ﻛﺎﻥ ﺟﺰﺍﺀً ﻋﻠﻰ ﻓﺴﻘﻬﻢ ﻭﻣﻌﺼﻴﺘﻬﻢ ، ﺑﻌﺪ ﺃﻥ ﺃﺑﻠﻐﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﺠﻪ ﻭﺣ ﹼﺭﻫﻢ ﻣﻦ‬     ‫ﻧ‬
                                                                     ‫ﻥ‬
                         ‫ﺍﻟﻔﺴﻖ ﻭﺍﻟﻌﺼﻴﺎﻥ .. ﺇ ﹼ ﺣﻘﻴﻘﺔ ﺍﻟﻈﻠﻢ ﺗﻨﺒﻊ ﻣﻦ ﺇﺭﺍﺩﺓ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ..‬
‫‪y]yèö6tR 4Ó®Lym tûüÎ/Éj‹yèãB $¨Zä. $tBur‬‬      ‫ﻴ‬
                                           ‫ﻟﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ )‬
‫) ‪$ygÏiBé& þ’Îû y]yèö7tƒ 4Ó®Lym 3“t•à)ø9$# y7Î=ôgãB y7•/u‘ tb%x. $tBur‬‬   ‫‘‪ ، ( Zwqß™u‬ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ..‬
‫‘‪] ( šcqßJÎ=»sß $ygè=÷dr&ur žwÎ) #”t•à)ø9$# ’Å5Î=ôgãB $¨Zà2 $tBur 4 $uZÏF»tƒ#uä öNÎgøŠn=tæ (#qè=÷Gtƒ Zwqß™u‬‬
                                                                                         ‫ﺍﻟﻘﺼﺺ : ٩٥ [ ..‬
‫ﻟﻘﺪ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ، ﻓﺎﻟﻌﺒﺎﺭﺓ ) &‪ ( $pkŽÏùuŽøIãB $tRö•tBr‬ﺗﻨﻘﻞ ﻟﻨﺎ ﺻﻮﺭﺓ‬
            ‫ﻘ‬         ‫ﻻ‬
‫ﺇﻋﻼﻣﻬﻢ .. ﻓﻬﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﳍﺎﻟﻜﺔ ﺃﻓﺮﺍﺩﻫﺎ ﻇﺎﳌﻮﻥ ﻣﺘﺮﻓﻮﻥ ، ﻭﺇ ﱠ ﳌﺎ ﺍﺳﺘﺤ ﹼﻮﺍ ﺍﳍﻼﻙ ، ﻣﻊ‬
‫( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺼ ‪‬ﺭ ﻟﻨﺎ ﺍﳉﺎﻧﺐ ﺍﻟﻔﻜﺮﻱ‬
                  ‫ﻮ‬                                                 ‫%‪ptƒö•s‬‬         ‫ﻥ‬
                                                                              ‫ﺍﻷﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺃ ﱠ ﻟﻔﻆ )‬
‫٦٦١‬            ‫‪‬‬                    ‫‪‬‬
            ‫‪    ‬‬     ‫‪‬‬
                          ‫ﻳ‬          ‫ﻴ‬         ‫ﻳ‬
‫ﺍﻟﻌﻘﺎﺋﺪﻱ ﺍﳌﻌﻨﻮﻱ ﻣﻦ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺒﺸﺮ‪‬ﺔ ، ﻛﻤﺎ ﺑ‪‬ﻨﺎ ﰲ ﺍﻟﻨﻈﺮ‪‬ﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ ( ..‬
        ‫ﺇﺫﺍﹰ .. ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ) &‪ ( $pkŽÏùuŽøIãB $tRö•tBr‬ﺗﺼ ‪‬ﺭ ﻟﻨﺎ ﺻﻮﺭﺓ ﺇﻋﻼﻡ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ..‬
                                         ‫ﻮ‬                                ‫ﻴ‬
                                               ‫ﺗ‬
                   ‫ﻭﻟﻜﻦ ﲟﺎﺫﺍ ﺃﻣﺮﻫﻢ ؟ .. ﻟﻘﺪ ﺃﻣﺮﻫﻢ ﺑﺎ‪‬ﺒﺎﻉ ﻣﻨﻬﺠﻪ ﻭﻋﺪﻡ ﳐﺎﻟﻔﺔ ﺭﺳﻠﻪ ..‬
‫) %‪] ( šcqßJn=÷ès? Ÿw $tB «!$# ’n?tã tbqä9qà)s?r& ( Ïä!$t±ósxÿø9$$Î/ â•ßDù'tƒ Ÿw ©!$# žcÎ) ö@è‬‬
                                                                                               ‫ﺍﻷﻋﺮﺍﻑ : ٨٢ [‬
‫* )‪Ïä!$t±ósxÿø9$# Ç`tã 4‘sS÷Ztƒur 4†n1ö•à)ø9$# “ÏŒ Ç›!$tGƒÎ)ur Ç`»|¡ômM}$#ur ÉAô‰yèø9$$Î/ ã•ãBù'tƒ ©!$# ¨bÎ‬‬   ‫)‬
                          ‫‪ ] ( šcrã•©.x‹s? öNà6¯=yès9 öNä3ÝàÏètƒ 4 ÄÓøöt7ø9$#ur Ì•x6YßJø9$#ur‬ﺍﻟﻨﺤﻞ : ٠٩ [‬

‫ﹼ ﺇ ﱠ ﺍﻟﻌﺒﺎﺭﺓ ) ‪ ( $pkŽÏù (#qà)|¡xÿsù‬ﺗﺒ‪‬ﻦ ﻟﻨﺎ ﺃ ﱠ ﺍﻷﻣﺮ ﻛﺎﻥ ﺃﻣﺮﺍﹰ ﺑﻄﺎﻋﺔ ﺍﻟﺮﺳﻞ ﻭﺍ‪‬ﺒﺎﻉ ﻣﻨﻬﺞ‬
        ‫ﺗ‬                              ‫ﻥ‬        ‫ﻴ‬                                  ‫ﰒ ﻥ‬
           ‫ﺍﷲ ﺗﻌﺎﱃ ، ﻓﺎﻟﻔﺴﻖ ﻫﻮ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻷﻣﺮ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻷﻣﺮ ﻛﺎﻥ ﺑﺎﻟﻄﺎﻋﺔ ..‬
                                    ‫ﻥ‬
‫ﻭﺑﻌﺪ ﺇﲤﺎﻡ ﲨﻴﻊ ﺷﺮﻭﻁ ﺍﻻﻣﺘﺤﺎﻥ ﻧﺮﻯ ﺃ ﱠ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻗﺪ ﻓﺴﻘﻮﺍ ﻭﻇﻠﻤﻮﺍ )‬
‫‪ ، ( $pkŽÏù (#qà)|¡xÿsù‬ﻭﺑﺬﻟﻚ ﺣ ‪ ‬ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻌﺎﺩﻟﺔ ﺍﻟﱵ ﺑ‪‬ﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‬
           ‫ﻴ‬                                            ‫ﻖ‬
                                 ‫ﳍﻢ ﻭﺣ ﹼﺭﻫﻢ ﻣﻨﻬﺎ ) ‪.. ( #ZŽ•ÏBô‰s? $yg»tRö•¨By‰sù ãAöqs)ø9$# $pköŽn=tæ ¨,yÛsù‬‬
                                                                                                      ‫ﺬ‬
            ‫ﻘ‬                              ‫ﻴ‬
‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺑﺎﻗﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﺗﺮﺩ ﻓﻴﻬﺎ ﻛﻠﻤﺔ ﺃﺭﺍﺩ ﻭﻣﺸﺘ ﹼﺎ‪‬ﺎ ﺑﺸﻜﻞﹴ ﻗﺪ‬
        ‫ﻥ‬                     ‫ﻴ‬             ‫ﻠ‬
‫ﻳﺘﻮ ‪‬ﻢ ﻣﻦ ﺧﻼﻟﻪ ﺿﻌﻴﻔﻮ ﺍﻹﺩﺭﺍﻙ ﺑﺘﻌﹼﻖ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﺑﺎﻟﺸﺮ ، ﻟﻨﺮﻯ ﻛﻴﻒ ﺃ ﱠ ﺳﻴﺎﻕ‬      ‫ﻫ‬
      ‫ﻟ‬        ‫ﻴ ﻴ‬                       ‫ﻴ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻼﺣﻖ ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﲢﻮﻱ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﻳﺒ‪‬ﻦ ﻟﻨﺎ ﺗﻮﹼﻲ ﻣﻦ‬
           ‫ﺗ‬                                             ‫ﻴ‬
‫ﺗﻌﻨﻴﻬﻢ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ، ﻭﻓﺴﻘﹶﻬﻢ ، ﻭﻋﺪﻡ‪ ‬ﺇﳝﺎ‪‬ﻢ ، ﻭﻛﻔﺮ‪‬ﻫﻢ ، ﻭﻋﺪﻡ‪ ‬ﺍ‪‬ﺒﺎﻋﻬﻢ ﳌﻨﻬﺞ‬
    ‫ﻠ‬       ‫ﻘ‬                            ‫ﺩ‬
‫ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺍﻟﺘﻐﻴﲑ‪ ‬ﰲ ﻧﻔﻮﺳﻬﻢ ﻭﺍﻟﺬﻱ ﻳﺆ ‪‬ﻱ ﺇﱃ ﺍﻧﺘﻤﺎﺋﻬﻢ ﻟﺴﺎﺣﺔ ﻣﻦ ﻳﺴﺘﺤ ﹼﻮﻥ ﻣﺘﻌﹼﻘﺎﺕ‬
                                                   ‫ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ، ﻭﺇﺗﻴﺎ‪‬ﻢ ﺍﻟﻔﺘﻨﺔ ..‬
١٦٧                                   
                                                       
.`tã š‚qãZÏFøÿtƒ br& öNèdö‘x‹÷n$#ur öNèduä!#uq÷dr& ôìÎ7®Ks? Ÿwur ª!$# tAt“Rr& !$yJÎ/ NæhuZ÷•t/ Nä3ôm$# Èbr&ur )

3 öNÍkÍ5qçRèŒ ÇÙ÷èt7Î/ Nåkz:•ÅÁムbr& ª!$# ߉ƒÌ•ãƒ $uK¯Rr& öNn=÷æ$$sù (#öq©9uqs? bÎ*sù ( y7ø‹s9Î) ª!$# tAt“Rr& !$tB ÇÙ÷èt/

                                                       [ ٤٩ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbqà)Å¡»xÿs9 Ĩ$¨Z9$# z`ÏiB #ZŽ•ÏWx. ¨bÎ)ur

ö@yèøgs† ¼ã&©#ÅÒムbr& ÷ŠÌ•ãƒ `tBur ( ÉO»n=ó™M~Ï9 ¼çnu‘ô‰|¹ ÷yuŽô³o„ ¼çmtƒÏ‰ôgtƒ br& ª!$# ϊ̕ム`yJsù                  )
’n?tã }§ô_Íh•9$# ª!$# ã@yèøgs† š•Ï9ºx‹Ÿ2 4 Ïä!$yJ¡¡9$# ’Îû ߉¨è¢Átƒ $yJ¯Rr'Ÿ2 %[`t•ym $¸)Íh‹|Ê ¼çnu‘ô‰|¹

                                                               [ ١٢٥ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬šcqãZÏB÷sムŸw šúïÏ%©!$#

«!$$Î/ (#rã•xÿx. öNåk¨XÎ) ( ÿ¾ÍnÎŽö9s% 4’n?tã öNà)s? Ÿwur #Y‰t/r& |N$¨B Nåk÷]ÏiB 7‰tnr& #’n?tã Èe@|Áè? Ÿwur             )
ª!$# ߉ƒÌ•ãƒ $yJ¯RÎ) 4 öNèd߉»s9÷rr&ur öNçlé;ºuqøBr& y7ö7Éf÷èè? Ÿwur ÇÑÍÈ šcqà)Å¡»sù öNèdur (#qè?$tBur ¾Ï&Î!qß™u‘ur

          [ ٨٥ – ٨٤ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬tbrã•Ïÿ»Ÿ2 öNèdur öNåkߦàÿRr& t,yd÷“s?ur $u‹÷R‘‰9$# ’Îû $pkÍ5 Nåku5Éj‹yèムbr&

z`ÏB |MYà2 bÎ) !$tR߉Ïès? $yJÎ/ $oYÏ?ù'sù $oYs9ºy‰Å_ |N÷ŽsYò2r'sù $oYtFø9y‰»y_ ô‰s% ßyqãZ»tƒ (#qä9$s%                   )
ö/ä3ãèxÿZtƒ Ÿwur ÇÌÌÈ tûïÌ“Éf÷èßJÎ/ OçFRr& !$tBur uä!$x© bÎ) ª!$# ÏmÎ/ Nä3ŠÏ?ù'tƒ $yJ¯RÎ) tA$s% ÇÌËÈ tûüÏ%ω»¢Á9$#

Ïmø‹s9Î)ur öNä3š/u‘ uqèd 4 öNä3tƒÈqøóムbr& ߉ƒÌ•ãƒ ª!$# tb%x. bÎ) öNä3s9 yx|ÁRr& ÷br& ‘NŠu‘r& ÷bÎ) ûÓÅÕóÁçR

                                                                            [ ٣٤ – ٣٢ : ‫ ( ] ﻫﻮﺩ‬šcqãèy_ö•è?

çŽÉi•tóムŸw ©!$# žcÎ) 3 «!$# Ì•øBr& ô`ÏB ¼çmtRqÝàxÿøts† ¾ÏmÏÿù=yz ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏiB ×M»t7Ée)yèãB ¼çms9 )

`ÏiB Oßgs9 $tBur 4 ¼çms9 ¨Št•tB Ÿxsù #[äþqß™ 5Qöqs)Î/ ª!$# yŠ#u‘r& !#sŒÎ)ur 3 öNÍkŦàÿRr'Î/ $tB (#rçŽÉi•tóム4Ó®Lym BQöqs)Î/ $tB

                                                                               [ ١١ : ‫@ ( ] ﺍﻟﺮﻋﺪ‬A#ur `ÏB ¾ÏmÏRrߊ
١٦٨                                   
                                                       
ãNåk÷]ÏiB ×,ƒÌ•sù ãbÉ‹ø«tGó¡o„ur 4 (#qãèÅ_ö‘$$sù ö/ä3s9 tP$s)ãB Ÿw z>ÎŽøYtƒ Ÿ@÷dr'¯»tƒ öNåk÷]ÏiB ×pxÿͬ!$©Û Ms9$s% øŒÎ)ur )

ôMn=Åzߊ öqs9ur ÇÊÌÈ #Y‘#t•Ïù žwÎ) tbr߉ƒÌ•ãƒ bÎ) ( >ou‘öqyèÎ/ }‘Ïd $tBur ×ou‘öqtã $uZs?qã‹ç/ ¨bÎ) tbqä9qà)tƒ ¢ÓÉ<¨Z9$#

(#qçR%x. ô‰s)s9ur ÇÊÍÈ #ZŽ•Å¡o„ žwÎ) !$pkÍ5 (#qèV¬7n=s? $tBur $ydöqs?Uy spuZ÷FÏÿø9$# (#qè=Í´ß™ §NèO $ydÍ‘$sÜø%r& ô`ÏiB NÍköŽn=tã

ãNä3yèxÿZtƒ `©9 @è% ÇÊÎÈ Zwqä«ó¡tB «!$# ߉ôgtã tb%x.ur 4 t•»t/÷ŠF{$# šcq—9uqムŸw ã@ö6s% `ÏB ©!$# (#r߉yg»tã

#sŒ `tB ö@è% ÇÊÏÈ Wx‹Î=s% žwÎ) tbqãè-FyJè? žw #]ŒÎ)ur È@÷Fs)ø9$# Írr& ÏNöqyJø9$# šÆÏiB Oè?ö‘t•sù bÎ) â‘#t•Ïÿø9$#

`ÏiB Mçlm; tbr߉Ågs† Ÿwur 4 ZptHôqy‘ ö/ä3Î/ yŠ#u‘r& ÷rr& #¹äþqß™ öNä3Î/ yŠ#u‘r& ÷bÎ) «!$# z`ÏiB /ä3ßJÅÁ÷ètƒ “Ï%©!$#

                                               [ ١٧ – ١٣ : ‫# ( ] ﺍﻷﺣﺰﺍﺏ‬ZŽ•ÅÁtR Ÿwur $|‹Ï9ur «!$# Âcrߊ

Ÿwur $\«ø‹x© öNßgçFyè»xÿx© ÓÍh_tã Ç`øóè? žw 9hŽÛØÎ/ ß`»oH÷q§•9$# Èb÷ŠÌ•ãƒ bÎ) ºpygÏ9#uä ÿ¾ÏmÏRrߊ `ÏB ä‹ÏƒªBr&uä        )
                                                                                           [ ٢٣ : ‫ ( ] ﻳﺲ‬Èbrä‹É)Zãƒ

$¨B OçF÷ƒuät•sùr& ö@è% 4 ª!$# Æä9qà)u‹s9 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ ô`¨B OßgtFø9r'y™ ûÍ.s!ur                       )
ö@yd >pyJômt•Î/ ’ÎTyŠ#u‘r& ÷rr& ÿ¾ÍnÎhŽàÑ àM»xÿϱ»x. £`èd ö@yd AhŽÛØÎ/ ª!$# u’ÎTyŠ#u‘r& ÷bÎ) «!$# Èbrߊ `ÏB tbqããô‰s?

٣٨ : ‫ ( ] ﺍﻟﺰﻣﺮ‬tbqè=Ïj.uqtGßJø9$# ã@ž2uqtGtƒ Ïmø‹n=tã ( ª!$# zÓÉ<ó¡ym ö@è% 4 ¾ÏmÏGuH÷qu‘ àM»s3Å¡ôJãB Æèd
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4 $uZs9 ö•ÏÿøótGó™$$sù $tRqè=÷dr&ur $uZä9ºuqøBr& !$uZ÷Fn=tóx© É>#{•ôãF{$# z`ÏB šcqàÿ¯=y‚ßJø9$# y7s9 ãAqà)u‹y™           )
yŠ#u‘r& ÷bÎ) $º«ø‹x© «!$# šÆÏiB Nä3s9 à7Î=ôJtƒ `yJsù ö@è% 4 öNÎgÎ/qè=è% ’Îû }§øŠs9 $¨B OÎgÏFoYÅ¡ø9r'Î/ tbqä9qà)tƒ

              [ ١١ : ‫# ( ] ﺍﻟﻔﺘﺢ‬MŽ•Î7yz tbqè=yJ÷ès? $yJÎ/ ª!$# tb%x. ö@t/ 4 $JèøÿtR öNä3Î/ yŠ#u‘r& ÷rr& #…ŽŸÑ öNä3Î/
                                           ‫ﻴ‬           ‫ﻥ‬
‫ﺔ ﻻ ﲢﻤﻞ ﺍﻟﻈﻠﻢ ﻟﻺﻧﺴﺎﻥ ، ﻭﺑﺎﻟﺘﺎﱄ ﲢﻤﻞ ﻟﻪ ﺍﻟﻌﺪﻝ‬‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‬
                                                                  ‫ﻥ‬
‫ﻭﺍﳋﲑ ، ﻭﺇ ﹼ ﺍﺭﺗﺒﺎﻁ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺃﺣﻴﺎﻧﺎﹰ ﲟﺴﺎﺋﻞ ﻛﺎﻟﻀﻼﻝ ﻭﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﺴﻮﺀ ، ﻛﺎﻥ ﻧﺘﻴﺠﺔ‬
‫٩٦١‬            ‫‪‬‬                ‫‪‬‬
            ‫‪    ‬‬   ‫‪‬‬
                                               ‫ﺩ‬
‫ﺍ‪‬ﺠﺎﻩ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﳓﻮ ﻏﺎﻳﺎﺕ ﺗﺆ ‪‬ﻱ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ، ﺣﻴﺚ ﺍﺭﺗﺒﻄﺖ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺗ‬
                                              ‫ﺗ‬          ‫ﻟ‬     ‫ﻴ‬
‫ﺑﺘﺮﻙ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺴ‪‬ﺌﺔ ﺍﻟﻀﺎﹼﺔ ﻟﻺﻧﺴﺎﻥ ‪‬ﺘﺮﺟﻢ – ﻋﱪ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺨﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ – ﺇﱃ ﻋﺎﱂ‬
                                                                  ‫ﺴ‬
                                                              ‫ﺍﻟﻮﺟﻮﺩ ﺍﳊ ‪‬ﻲ ..‬
                                              ‫ﻴ‬                   ‫ﻴ‬
‫ﻭﻣﺮﺟﻌ‪‬ﺔ ﺍﺭﺗﺒﺎﻁ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ‪‬ﺬﻩ ﺍﳌﺴﺎﺋﻞ ، ﻫﻲ ﺗﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ‬
        ‫ﻴ‬                      ‫ﻴ‬
‫ﻳﺄﺧﺬ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ، ﻣﻦ ﺃﺟﻞ ﺇﺧﺮﺍﺝ ﺇﺭﺍﺩﺗﻪ ﺍﻟﺴ‪‬ﺌﺔ ﻣﻦ ﺟﻬﺔ ، ﻭﺍﳊﻜﻤﺔ ﺍﻹﳍ‪‬ﺔ ﺍﳌﻄﻠﻘﺔ‬
                          ‫ﺃ‬
‫ﺍﳍﺎﺩﻓﺔ ﻻﻣﺘﺤﺎﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺟﻬﺔ ﹸﺧﺮﻯ .. ﻭﻫﺬﺍ ﻻ ﳛﻤﻞ ﺍﻟﻈﻠﻢ‬
                                   ‫ﻬ‬                               ‫ﳌ‬
‫ﻟﻺﻧﺴﺎﻥ ﺍ ﹸﻤﺘ‪‬ﺤ‪‬ﻦ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ، ﻭﺍﻟﺬﻱ ﺗﻌ ‪‬ﺪ ﲝﻤﻞ ﺍﻷﻣﺎﻧﺔ ﰲ ﺍﺧﺘﻴﺎﺭ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‬
                                                                          ‫ﺗ‬
                                                  ‫ﻭﺍ‪‬ﺒﺎﻉ ﺭﺳﻠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ..‬
        ‫ﻞ‬      ‫ﳌ ﺒ‬
‫ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﻣﺴﺄﻟﺔ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺘﻴﻪ ﻓﻴﻬﺎ ﺍﻟﻜﺜﲑﻭﻥ ، ﻓﻴﻨﺴﻮﻥ ﺍ ﹸﺴ‪‬ﺐ ﺟ ﹼ ﻭﻋﻼ ،‬
     ‫ﻴ‬                                          ‫ﺮ‬
‫ﻭﳜﻠﻄﻮﻥ ﺑﲔ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍ‪ ‬ﺩﺓ ﻋﻦ ﻗ‪‬ﻴ‪‬ﻢ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ، ﻭﺑﲔ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﺍﻟﱵ‬
                                                  ‫ﺗ‬
                                ‫ﺗﻘﻒ ﻭﺭﺍﺀ ﺩﻓﹾﻊ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺎ‪‬ﺠﺎﻩ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ..‬
                                                               ‫ﻥ ﺹ ﺩ‬
‫ﺇ ﱠ ﺧﻮﺍ ‪ ‬ﺍﳌﺎ ‪‬ﺓ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ﺍﳌﻮﺩﻋﺔ ﻓﻴﻬﺎ ، ﺗﻌﻤﻞ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ، ﻭﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻟﺬﻱ ﻭﺿﻊ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﻫﺬﻩ ﺍﳋﻮﺍﺹ ، ﻳﺴﺘﻄﻴﻊ ﺳﺤﺒﻬﺎ ﻣﱴ ﺷﺎﺀ .. ﻭﻗﺪ ﺣﺼﻞ ﺫﻟﻚ‬
                 ‫ﺻ‬                                                      ‫ﺼ‬
‫ﰲ ﻗ ‪‬ﱵ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ، ﻟﻘﺪ ﺳﺤﺐ ﺍﷲ ﺗﻌﺎﱃ ﺧﺎ ‪‬ﺔ ﺍﻹﺣﺮﺍﻕ ﻣﻦ ﺍﻟﻨﺎﺭ‬
            ‫ﺻ‬                    ‫ﻔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ، ﻋﻨﺪﻣﺎ ﺣﺎﻭﻝ ﺍﻟﻜ ﹼﺎﺭ ﺣﺮﻗﻪ ، ﻭﺳﺤﺐ ﺧﺎ ‪‬ﺔ ﺍﻻﺳﺘﻄﺮﺍﻕ‬
                      ‫ﻣﻦ ﺍﳌﺎﺀ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﺤﺮ ﺍﻟﺬﻱ ﺿﺮﺑﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺼﺎﻩ ..‬
‫%‪#YŠö•t/ ’ÎTqä. â‘$uZ»tƒ $uZù=è% ÇÏÑÈ šúüÎ=Ïè»sù ÷LäêZà2 bÎ) öNä3tGygÏ9#uä (#ÿrçŽÝÇR$#ur çnqè%Ìh•ym (#qä9$s‬‬      ‫)‬
                                                       ‫‪ ] ( zOŠÏdºt•ö/Î) #’n?tã $¸J»n=y™ur‬ﺍﻷﻧﺒﻴﺎﺀ : ٨٦ – ٩٦ [‬

‫‪ÏŠöq©Ü9$%x. 5-ö•Ïù ‘@ä. tb%s3sù t,n=xÿR$$sù ( t•óst7ø9$# x8$|ÁyèÎn/ >ÎŽôÑ$# Èbr& #Óy›qãB 4’n<Î) !$oYøŠym÷rr'sù‬‬   ‫)‬

                                                                                 ‫#$9‪ ] ( ÉOŠÏàyèø‬ﺍﻟﺸﻌﺮﺍﺀ : ٣٦ [‬
‫٠٧١‬            ‫‪‬‬                   ‫‪‬‬
           ‫‪    ‬‬   ‫‪‬‬
‫ﻭﺇ ﹼ ﺣﻜﻤﺔ ﺍﻻﻣﺘﺤﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺗﻘﺘﻀﻲ ﺣﺪﻭﺙ ﺍﻷﺷﻴﺎﺀ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﺳﺒﺎﺏ‬    ‫ﻥ‬
                          ‫ﻬ‬                          ‫ﻋ‬
‫ﺍﳌﺆ ‪‬ﻳﺔ ﺇﻟﻴﻬﺎ ، ﻓﺎﻷﻣﺎﻧﺔ ﺍﻟﱵ ‪‬ﺮﺿ‪‬ﺖ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺗﻌ ‪‬ﺪ ﺍﻹﻧﺴﺎﻥ ﲝﻤﻠﻬﺎ ، ﻫﻲ‬ ‫ﺩ‬
           ‫ﻌ ﺗ‬                      ‫ﺼ‬             ‫ﻴ‬
‫ﺍﻻﺋﺘﻤﺎﻥ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ) ﻛﻤﺎ ﺑ‪‬ﻨﺎ ﰲ ﻛﺘﺎﺏ ﻗ ‪‬ﺔ ﺍﻟﻮﺟﻮﺩ ( ، ﻭﺩﻓﹾ ‪‬ﻬﺎ ﺑﺎ‪‬ﺠﺎﻩ ﻣﺮﺍﺩ ﺍﷲ‬
                                                              ‫ﺚ‬
‫ﺗﻌﺎﱃ .. ﻭﻗﺪ ﺣ ﹼ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ، ﻭﺳﻴﺤﺎﺳﺒﻪ ﺇﻥ ﻫﻮ ﲣﺎﺫﻝ‬
                                             ‫ﺗ‬            ‫ﺗ‬
                ‫ﰲ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺑﺎ‪‬ﺠﺎﻩ ﺍﳋﲑ ﻭﺑﺎ‪‬ﺠﺎﻩ ﺍﻟﺴﲑ ﰲ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ..‬
                                                              ‫ﻥ‬
‫ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪﻣﺎ ﻳﺮﻳﺪ ﻣﺴﺎﻋﺪﺓ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ ﻳﺄﻣﺮﻫﻢ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ‬
      ‫ﻦ‬                                        ‫ﻧ‬
‫.. ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻋﺎﺟﺰﺍﹰ ﻋﻦ ‪‬ﺼﺮﺓ ﺃﻧﺒﻴﺎﺋﻪ ﺩﻭﻥ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ، ﻭﻟﻜ ‪ ‬ﺍﻷﺧﺬ‬
   ‫ﻠ‬                     ‫ﺱ ﻥ‬                                ‫ﻨ ﻴ‬
‫ﺑﺎﻷﺳﺒﺎﺏ ﻫﻮ ﺳ‪‬ﺔ ﺇﳍ‪‬ﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ، ﻭﻫﺬﺍ ﺩﺭ ‪ ‬ﻟﻨﺎ ﺑﺄ ﹼ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻣﻦ ﻣﺘﻄﹼﺒﺎﺕ‬
                                                              ‫ﻠ‬
                                           ‫ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻸﺭﺽ ، ﻭﻣﻦ ﻣﺘﻄﹼﺒﺎﺕ ﺍﻣﺘﺤﺎﻥ ﺍﻟﺒﺸﺮ ..‬
                ‫) ‪ ] ( $wŠÏZy_ $Y7sÛâ‘ Å7ø‹n=tæ ñÝÉ)»|¡è@ Ï's#÷‚¨Z9$# Æíõ‹Åg¿2 Å7ø‹s9Î) ü“Ìh“èdur‬ﻣﺮﱘ : ٥٢ [‬

‫‪ÏŠöq©Ü9$%x. 5-ö•Ïù ‘@ä. tb%s3sù t,n=xÿR$$sù ( t•óst7ø9$# x8$|ÁyèÎn/ >ÎŽôÑ$# Èbr& #Óy›qãB 4’n<Î) !$oYøŠym÷rr'sù‬‬    ‫)‬

                                                                                   ‫#$9‪ ] ( ÉOŠÏàyèø‬ﺍﻟﺸﻌﺮﺍﺀ : ٣٦ [‬

‫‪ÇÍÊÈ A>#x‹tãur 5=óÁãZÎ/ ß`»sÜø‹¤±9$# zÓÍ_¡¡tB ’ÎoTr& ÿ¼çm-/u‘ 3“yŠ$tR øŒÎ) z>q•ƒr& !$tRy‰ö7tã ö•ä.øŒ$#ur‬‬          ‫)‬
                             ‫#$‘‪ ] ( Ò>#uŽŸ°ur ׊͑$t/ 7@|¡tFøóãB #x‹»yd ( y7Î=ô_Ì•Î/ ôÙä.ö‬ﺹ : ١٤ – ٢٤ [‬
                                ‫ﺒ‬
‫ﻭﻣﺴﺄﻟﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺣﻘﻴﻘﺘﻬﺎ ، ﻭﺍﻹﳝﺎﻥ ﺑﺎﳌﺴ‪‬ﺐ ﺍﻟﺬﻱ ﻳﻘﻒ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ، ﻫﻲ‬
                      ‫ﻣﺴﺄﻟﺔ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﻣﻦ ﺯﺍﻭﻳﺘﲔ ﳐﺘﻠﻔﺘﲔ ..‬
‫* ‪%m„à…»oYøÿxÿymur 5=»uZôãr& ô`ÏB Èû÷ütF¨Zy_ $yJÏdωtnL{ $uZù=yèy_ Èû÷ün=ã_§‘ WxsW¨B Mçlm; ñUÎŽôÑ$#ur‬‬             ‫)‬
‫/‪4 $\«ø‹x© çm÷ZÏiB OÎ=ôàs? óOs9ur $ygn=ä.é& ôMs?#uä Èû÷ütF¨Zyfø9$# $tGù=Ï. ÇÌËÈ %Yæö‘y— $yJåks]÷•t/ $uZù=yèy_ur 9@÷‚uZÎ‬‬

‫‪y7ZÏB çŽsYø.r& O$tRr& ÿ¼çnâ‘Ír$ptä† uqèdur ¾ÏmÎ7Ås»|ÁÏ9 tA$s)sù Ö•yJrO ¼çms9 šc%x.ur ÇÌÌÈ #\•pktX $yJßgn=»n=Åz $tRö•¤fsùur‬‬

‫‪ÿ¾ÍnÉ‹»yd y‰ŠÎ6s? br& •`àßr& !$tB tA$s% ¾ÏmÅ¡øÿuZÏj9 ÖNÏ9$sß uqèdur ¼çmtG¨Yy_ Ÿ@yzyŠur ÇÌÍÈ #\•xÿtR –“tãr&ur Zw$tB‬‬
‫١٧١‬                  ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                           ‫‪‬‬
‫&‪] ( $Y6n=s)ZãB $yg÷YÏiB #ZŽö•yz ¨by‰É`V{ ’În1u‘ 4’n<Î) ‘NŠÏŠ•‘ ûÈõs9ur ZpyJͬ!$s% sptã$¡¡9$# •`àßr& !$tBur ÇÌÎÈ #Y‰t/r‬‬
                                                                                           ‫ﺍﻟﻜﻬﻒ : ٢٣ – ٦٣ [‬
    ‫ﻨ‬                  ‫ﺨ‬
‫ﻣﺎ ﻛﺎﻥ ) ﺍﻟﺮﺟﻞ ﺍﻟﻜﺎﻓﺮ ( ﻟﻴﻘﻮﻝ ﺫﻟﻚ ﻟﻮﻻ ﻛﻔﺮﻩ ﲟﻦ ﺳ ‪‬ﺮ ﻟﻪ ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩ ﺟ‪‬ﺘﻪ ،‬
                              ‫ﻧ‬                ‫ﺮ‬
‫ﺍﻟﱵ ﺍﻣﺘﺤﻨﻪ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ، ﻓﻐ ‪‬ﺗﻪ ﺍﻷﺳﺒﺎﺏ ﻭﺣﺴﺐ ﺃ‪‬ﻬﺎ ﺗﻌﻤﻞ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ‬
                                                                 ‫ﻭﻣﺸﻴﺌﺘﻪ ..‬
                      ‫ﻧ‬
‫ﻭﺗﺄﰐ ﺇﺟﺎﺑﺔ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺄ‪‬ﻬﺎ ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ، ﺑﻐﻴﺔ‬
                                                         ‫ﻥ‬
‫ﺍﻣﺘﺤﺎﻥ ﺍﻹﻧﺴﺎﻥ ، ﻭﺃ ﱠ ﻗﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﺃﺣﻴﺎﻧﺎﹰ ﺣﺴﺐ ﻏﺎﻳﺘﻪ ﻻ‬
                                                         ‫ﻧ‬               ‫ﻧ‬
                      ‫ﻳﻌﲏ ﺃ‪‬ﻪ ﺧﺎﻟﻘﻬﺎ ، ﺃﻭ ﺃ‪‬ﻬﺎ ﺑﻌﻴﺪﺓ ﻋﻦ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ..‬
‫) %‪§NèO 7pxÿõÜœR `ÏB §NèO 5>#t•è? `ÏB y7s)n=yz “Ï%©!$$Î/ |Nö•xÿx.r& ÿ¼çnâ‘Ír$ptä† uqèdur ¼çmç7Ïm$|¹ ¼çms9 tA$s‬‬

‫™‪y7tF¨Zy_ |Mù=yzyŠ øŒÎ) Iwöqs9ur ÇÌÑÈ #Y‰tnr& þ’În1t•Î/ à8ÎŽõ°é& Iwur ’În1u‘ ª!$# uqèd O$¨YÅ3»©9 ÇÌÐÈ Wxã_u‘ y71§qy‬‬

‫%‪br& þ’În1u‘ 4Ó|¤yèsù ÇÌÒÈ #V$s!urur Zw$tB y7ZÏB ¨@s%r& O$tRr& Èbt•s? bÎ) 4 «!$$Î/ žwÎ) no§qè% Ÿw ª!$# uä!$x© $tB |Mù=è‬‬

‫‪÷rr& ÇÍÉÈ $¸)s9y— #Y‰‹Ïè|¹ yxÎ6óÁçFsù Ïä!$yJ¡¡9$# z`ÏiB $ZR$t7ó¡ãm $pköŽn=tæ Ÿ@Å™ö•ãƒur y7ÏF¨Zy_ `ÏiB #ZŽö•yz ÈûyüÏ?÷sãƒ‬‬

                          ‫‪ ] ( $Y6n=sÛ ¼çms9 yì‹ÏÜtGó¡n@ `n=sù #Y‘öqxî $ydät!$tB yxÎ6óÁãƒ‬ﺍﻟﻜﻬﻒ : ٧٣ – ١٤ [‬
                                 ‫ﻧ‬        ‫ﻨ‬                      ‫ﻛ‬
‫ﻟﻘﺪ ﺫ ﹼﺮﻩ ﺍﳌﺆﻣﻦ ﺑﺄﺳﺒﺎﺏ ﻗﻴﺎﻡ ﺟ‪‬ﺘﻪ ، ﻭﺑﺄ‪‬ﻬﺎ ﻟﻴﺴﺖ ﻣﻦ ﺧﻠﻘﻪ ﻫﻮ ، ﻓﺎﳍﻮﺍﺀ ﻭﺍﳌﺎﺀ‬
                       ‫ﺴ‬                   ‫ﻨ‬
‫ﻭﻛ ﹼ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺧﺮﺟﺖ ﻫﺬﻩ ﺍﳉ‪‬ﺔ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳊ ‪‬ﻲ ، ﻫﻲ ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ،‬‫ﻞ‬
         ‫ﺗ‬
‫ﻭﺗﻌﻤﻞ ﲟﺸﻴﺌﺘﻪ ، ﻭﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺗﻮﺟﻴﻪ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﺘﻮﻟﻴﻒ ﺑﻴﻨﻬﺎ ﺑﺎ‪‬ﺠﺎﻩ ﻏﺎﻳﺘﻪ‬
‫، ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻟﻪ ) ‪ ، ( ª!$# uä!$x© $tB |Mù=è% y7tF¨Zy_ |Mù=yzyŠ øŒÎ) Iwöqs9ur‬ﻭﱂ ﻳﻘﻞ ) ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ‬
                                  ‫ﺮ‬                   ‫ﺱ‬     ‫ﻨ ﻊ‬            ‫ﻥ‬
                ‫( ، ﻷ ﱠ ﻫﺬﻩ ﺍﳉ‪‬ﺔ ﻭﺍﻗ ‪ ‬ﳏﺴﻮ ‪ ‬ﻳﺘﻔﺎﻋﻞ ﺑﺸﻜﻞﹴ ﻣﺴﺘﻤ ‪ ‬ﻣﻊ ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩﻩ ..‬
                ‫ﺗ‬                       ‫ﻥ‬                          ‫ﻴ‬
‫ﻭﻳﺒ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺃ ﱠ ﺗﻮﺟﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻟﻸﺳﺒﺎﺏ ﺑﺎ‪‬ﺠﺎﻩ ﺇﺭﺍﺩﺗﻪ ﻹﺧﺮﺍﺝ‬
                                ‫ﺴ‬
‫ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ﻭﺍﻟﻮﺟﻮﺩ ﺍﳊ ‪‬ﻲ ، ﻻ ﻳﻜﻮﻥ ﻟﻮﻻ ﺗﺴﺨﲑ ﺍﷲ ﺗﻌﺎﱃ‬
                                                 ‫ﻟﻸﺳﺒﺎﺏ ﺑﲔ ﻳﺪﻱ ﺍﻹﻧﺴﺎﻥ ..‬
١٧٢                                  
                                                   
4 4’tGu‘ ©!$# ÆÅ3»s9ur |Mø‹tBu‘ øŒÎ) |Mø‹tBu‘ $tBur 4 óOßgn=tGs% ©!$# ÆÅ3»s9ur öNèdqè=çFø)s? öNn=sù                )
          [ ١٧ : ‫ ( ] ﺍﻷﻧﻔﺎﻝ‬ÒOŠÎ=tæ ìì‹ÏJy™ ©!$# žcÎ) 4 $·Z|¡ym ¹äIxt/ çm÷ZÏB šúüÏZÏB÷sßJø9$# u’Í?ö7ãŠÏ9ur
                                                       ‫ﻧ‬             ‫ﺪ‬
– ‫ﻪ ﺃﻭﺟﺪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻔﺎﻋﻠﺔ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ، ﻋﻠﻴﻪ‬‫ﻋﻲ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃ‬ ‫ﻓﻤﻦ ﻳ‬
      ‫ﺪ‬                                                        ‫ﻳ‬
‫ﻋﻲ ﻣﻦ‬ ‫ﺜﺒﺖ ﺧﻠﻘﻬﺎ ﻭﻭﺟﻮﺩﻫﺎ ﺑﻌﺪ ﳎﻴﺌﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ .. ﻭﻣﻦ ﻳ‬ ‫ﻋﻠﻰ ﺍﻷﻗﻞ – ﺃﻥ‬
                                                                       ‫ﻥ‬
‫ﺎ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ، ﻣﻦ ﺍﺧﺘﺮﺍﻋﻪ ﻭﻣﻦ ﻋﻨﺪﻩ ، ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﺴﻠﺐ‬ ‫ﺍﻟﺒﺸﺮ ﺃ ﱠ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﺗﻔﻌﻞ‬
         ‫ﺻ‬         ‫ﺩ‬                                 ‫ﻳ‬
‫ﻬﺎ .. ﻓﻤﻦ‬ ‫ﺓ ﻭﺧﻮﺍ‬ ‫ﻄﻠﺐ ﻣﻨﻪ ﺫﻟﻚ ، ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻗﻮﺍﻧﲔ ﺍﳌﺎ‬ ‫ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺣﲔ‬ ‫ﺧﻮﺍ‬‫ﺹ‬
                                      .. ‫ﳝﻠﻚ ﺍﻟﺸﻲﺀ ﻭﻳﻌﻄﻴﻪ ﻳﺴﺘﻄﻴﻊ ﺳﺤﺒﻪ ﻣﱴ ﺷﺎﺀ‬
÷Pr& ÿ¼çmtRqà)è=øƒrB óOçFRr&uä ÇÎÑÈ tbqãZôJè? $¨B Läê÷ƒuät•sùr& ÇÎÐÈ tbqè%Ïd‰|Áè? Ÿwöqn=sù öNä3»oYø)n=yz ß`øtwU    )
tAÏd‰t7œR br& #’n?tã ÇÏÉÈ tûüÏ%qç7ó¡yJÎ/ ß`øtwU $tBur |NöqyJø9$# â/ä3uZ÷•t/ $tRö‘£‰s% ß`øtwU ÇÎÒÈ tbqà)Î=»sƒø:$# ß`óstR

ÇÏËÈ tbrã•©.x‹s? Ÿwöqn=sù 4’n<rW{$# nor'ô±¨Y9$# ÞOçG÷HÍ>tã ô‰s)s9ur ÇÏÊÈ tbqßJn=÷ès? Ÿw $tB ’Îû öNä3y¥Ï±YçRur öNä3n=»sWøBr&

çm»oYù=yèyfs9 âä!$t±nS öqs9 ÇÏÍÈ tbqããÍ‘º¨“9$# ß`øtwU ÷Pr& ÿ¼çmtRqããu‘÷“s? óOçFRr&uä ÇÏÌÈ šcqèOã•øtrB $¨B Läê÷ƒuät•sùr&

uä!$yJø9$# ÞOçF÷ƒuät•sùr& ÇÏÐÈ tbqãBrã•øtxC ß`øtwU ö@t/ ÇÏÏÈ tbqãBt•øóßJs9 $¯RÎ) ÇÏÎÈ tbqßg©3xÿs? óOçFù=sàsù $VJ»sÜãm

çm»uZù=yèy_ âä!$t±nS öqs9 ÇÏÒÈ tbqä9Í”\ßJø9$# ß`øtwU ÷Pr& Èb÷“ßJø9$# z`ÏB çnqßJçFø9t“Rr& öNçFRr&uä ÇÏÑÈ tbqç/uŽô³n@ “Ï%©!$#

ôQr& !$pksEt•yfx© öNè?ù't±Sr& óOçFRr&uä ÇÐÊÈ tbrâ‘qè? ÓÉL©9$# u‘$¨Z9$# ÞOçF÷ƒuät•sùr& ÇÐÉÈ šcrã•ä3ô±n@ Ÿwöqn=sù %[`%y`é&

y7În/u‘ ÉOó™$$Î/ ôxÎm7|¡sù ÇÐÌÈ tûïÈqø)ßJù=Ïj9 $Yè»tGtBur Zot•Ï.õ‹s? $yg»oYù=yèy_ ß`øtwU ÇÐËÈ šcqä«Ï±YßJø9$# ß`øtwU

                                                                            [ ٧٤ – ٥٧ : ‫ ( ] ﺍﻟﻮﺍﻗﻌﺔ‬ÉOŠÏàyèø9$#
                           ‫ﻞ‬                ‫ﻮ‬
‫ﺭ ﺣﻀﺎﺭﺗﻪ ، ﻭﻛ ﹼ ﺫﻟﻚ ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﻛﺸﻔﻪ ﻟﺒﻌﺾ‬ ‫ﻟﻘﺪ ﺻﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺧﺘﺮﻉ ﻭﻃ‬
                                                           ‫ﺻ‬       ‫ﺩ‬
‫ﻬﺎ ﺍﳌﻮﺩﻋﺔ ﻓﻴﻬﺎ ﻣﺴﺒﻘﺎﹰ ، ﻭﻧﺘﻴﺠﺔ ﻛﺸﻔﻪ ﻟﺒﻌﺾ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻨﻈﻢ ﺍﻟﱵ‬ ‫ﺓ ﻭﺧﻮﺍ‬ ‫ﺃﺳﺮﺍﺭ ﺍﳌﺎ‬
                     ‫ﻮ‬
‫ﺭﺍﺕ ﻭﺃﻫﺪﺍﻑ ﺍﺳﺘﻨﺒﻄﻬﺎ‬ ‫ﺎ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ، ﻭﻧﺘﻴﺠﺔ ﺗﻮﺟﻴﻪ ﺫﻟﻚ ﻭﻓﻖ ﺗﺼ‬ ‫ﺗﻌﻤﻞ‬
‫٣٧١‬             ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬ ‫‪‬‬
 ‫ﺩ‬        ‫ﺪ‬
‫ﻭﺍﺳﺘﻘﺮﺃﻫﺎ ﺍﻹﻧﺴﺎﻥ ﻋﱪ ﺗﻔﻜﲑﻩ ﰲ ﺍﻟﻌﺎﱂ ﺍﳌﺨﻠﻮﻕ ﺍﻟﺬﻱ ﻧﺸﺄ ﻓﻴﻪ ، ﻭﺍﺳﺘﻤ ‪ ‬ﻣﻨﻪ ﻣﺎ ‪‬ﺓ‬
                                                                  ‫ﻮ‬
                                                           ‫ﺗﻔﻜﲑﻩ ﻭﺗﺼ ‪‬ﺭﺍﺗﻪ ..‬
                          ‫) ‪ ] ( $YèŠÏJy_ ÇÚö‘F{$# ’Îû $¨B Nä3s9 šYn=y{ “Ï%©!$# uqèd‬ﺍﻟﺒﻘﺮﺓ : ٩٢ [‬

                      ‫) #$!‪ ] ( ×@‹Ï.ur &äóÓx« Èe@ä. 4’n?tã uqèdur ( &äóÓx« Èe@à2 ß,Î=»yz ª‬ﺍﻟﺰﻣﺮ : ٢٦ [‬
         ‫ﺻ‬                      ‫ﺪ‬
‫ﻓﻜ ﹼ ﻣﺎ ﻳﻌﻤﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻜﺘﺸﻔﻪ ﻭﻳﺼﻨﻌﻪ ﻳﺴﺘﻤ ‪ ‬ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩﻩ ﻭﺧﻮﺍ ‪‬ﻪ ﻭﻧﻈﻤﻪ‬ ‫ﻞ‬
                                                                       ‫ﺻ‬
‫ﺍﳋﺎ ‪‬ﺔ ﺑﻪ ﻣﻦ ﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .. ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﰲ ﺩﻧﻴﺎ ﺍﻷﺳﺒﺎﺏ ﻫﺬﻩ‬
                 ‫ﺪ‬                         ‫ﻴ‬            ‫ﻮ‬                ‫ﺻ‬
‫‪‬ﺒﻐﺖ ﻧﻔﺴﻪ ﻓﻴﻤﺎ ﺗﻌ ‪‬ﺩ ﻋﻠﻴﻪ ﻣﻦ ﺣﺘﻤ‪‬ﺔ ﻭﺟﺪﻭﺩ ﺃﺳﺒﺎﺏ ﺗﻔﺼﻞ ﺍﳌﻘ ‪‬ﻣﺎﺕ ﻋﻦ ﺍﻟﻨﺘﺎﺋﺞ ..‬
                           ‫ﺩ‬                           ‫ﻮ‬
                 ‫ﻓﻤﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻴﻪ ﺗﺼ ‪‬ﺭ ﻭﻗﻮﻉ ﺍﻷﺣﺪﺍﺙ ﺩﻭﻥ ﺃﺳﺒﺎﺏ ﺗﺆ ‪‬ﻱ ﺇﻟﻴﻬﺎ ..‬
‫)‪ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# çmßJó™$# çm÷ZÏiB 7pyJÎ=s3Î/ Ï8çŽÅe³u;ム©!$# ¨bÎ) ãNtƒö•yJ»tƒ èps3Í´¯»n=yJø9$# ÏMs9$s% øŒÎ‬‬   ‫)‬
‫‪ωôgyJø9$# ’Îû }¨$¨Y9$# ãNÏk=x6ãƒur ÇÍÎÈ tûüÎ/§•s)ßJø9$# z`ÏBur Íot•ÅzFy$#ur $u‹÷R‘‰9$# ’Îû $YgŠÅ_ur zNtƒö•tB‬‬

‫‪tA$s% ( ׎|³o0 ÓÍ_ó¡|¡ôJtƒ óOs9ur Ó$s!ur ’Í< ãbqä3tƒ 4’¯Tr& Éb>u‘ ôMs9$s% ÇÍÏÈ šúüÅsÎ=»¢Á9$# z`ÏBur WxôgŸ2ur‬‬

‫2‪ ] ( ãbqä3u‹sù `ä. ¼çms9 ãAqà)tƒ $yJ¯RÎ*sù #\•øBr& #Ó|Ós% #sŒÎ) 4 âä!$t±o„ $tB ß,è=÷‚tƒ ª!$# Å7Ï9ºx‹Ÿ‬ﺁﻝ ﻋﻤﺮﺍﻥ‬
                                                                                                          ‫: ٥٤ – ٧٤ [‬
       ‫ﻓ‬              ‫ﺪ‬          ‫ﺃ‬      ‫ﻱ‬
‫ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﺴﺄﻟﺔ ﺍﻟﻮﻻﺩﺓ ﻛﺄ ‪ ‬ﻣﺴﺄﻟﺔ ﹸﺧﺮﻯ ، ﻻ ﺑ ‪ ‬ﳊﺪﻭﺛﻬﺎ ﻣﻦ ﺗﻮﹼﺮ ﳎﻤﻮﻋﺔ‬
            ‫ﻮ‬
‫ﺃﺳﺒﺎﺏ ، ﻛﺎﺟﺘﻤﺎﻉ ﺍﻟﺬﻛﻮﺭﺓ ﻭﺍﻷﻧﻮﺛﺔ ﻭﺍﳊﻤﻞ ، ﻭﲨﻴﻊ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﺗﻌ ‪‬ﺩ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ‬
‫ﺭﺅﻳﺘﻬﺎ ﳊﺼﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ .. ﻭﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻛﺈﻧﺴﺎﻧﺔ ﺗﻌﻴﺶ ﰲ ﻋﺎﱂ ﺍﻷﺳﺒﺎﺏ ،‬
                                                             ‫ﻴ‬
                        ‫ﺍﺳﺘﻔﺴﺮﺕ ﻋﻦ ﻛﻴﻔ‪‬ﺔ ﺣﺪﻭﺙ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺃﺳﺒﺎ‪‬ﺎ ..‬
            ‫ﻴ‬                                                       ‫ﺩ‬
‫ﻭﻳﺄﰐ ﺍﻟﺮ ‪ ‬ﺍﻹﳍﻲ ﻟﻴﺲ ﺇﺟﺎﺑﺔﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﻔﺴﺎﺭ ﻓﺤﺴﺐ ، ﺑﻞ ﺇﺟﺎﺑﺔ ﻳﺒ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ‬
   ‫ﻮ‬                                      ‫ﺰ ﻞ‬              ‫ﻴ‬
‫‪‬ﺎ ﻃﻼﻗﺔ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍ‪‬ﺔ ﰲ ﺧﻠﻘﻪ ﻋ ‪ ‬ﻭﺟ ﹼ ﻟﻸﺷﻴﺎﺀ ، ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻌ ‪‬ﺩﻧﺎ‬
                                                               ‫ﻋﻠﻴﻬﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ..‬
          ‫) 2‪( ãbqä3u‹sù `ä. ¼çms9 ãAqà)tƒ $yJ¯RÎ*sù #\•øBr& #Ó|Ós% #sŒÎ) 4 âä!$t±o„ $tB ß,è=÷‚tƒ ª!$# Å7Ï9ºx‹Ÿ‬‬
‫٤٧١‬              ‫‪‬‬                ‫‪‬‬
              ‫‪    ‬‬ ‫‪‬‬
              ‫ﻥ‬            ‫ﻴ‬                           ‫ﻴ‬     ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍ‪‬ﺔ ﻻ ﻳﻔﺼﻠﻬﺎ ﻋﻦ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍ‪‬ﺔ ﺷﻲﺀ ، ﻷ ﱠ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ‬
 ‫ﺩ‬                            ‫ﻥ‬                                           ‫ﺗ‬
‫‪‬ﺨﺮﹺﺝ ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ ﳐﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ، ﻭﻷ ﱠ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ ﺍﳌﺎ ‪‬ﺓ‬
‫ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﱵ ﲢﻜﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ .. ﻟﺬﻟﻚ ﻻ ﺷﻲﺀ ﻳﻔﺼﻞ ﺑﲔ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‬
                                                                  ‫ﻭﻣﺸﻴﺌﺘﻪ ..‬
                                 ‫ﺲ‬                              ‫ﺼ‬
‫ﺇ ﱠ ﻣﺎ ﳜ ‪‬ﻨﺎ ﻣﻦ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﲡﺎﻫﻨﺎ ﳓ ‪ ‬ﺑﻪ ﻋﱪ ﺗﻔﺎﻋﻞ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ‬    ‫ﻥ‬
                            ‫ﻮ‬                                ‫ﺨ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺳ ‪‬ﺮﻫﺎ ﻹﳒﺎﺯ ﻫﺬﻩ ﺍﻹﺭﺍﺩﺓ .. ﻟﺬﻟﻚ ﻓﺘﺼ ‪‬ﺭﻧﺎ ﻟﻠﺰﻣﻦ ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺇﺭﺍﺩﺓ ﺍﷲ‬
   ‫ﺗ‬                        ‫ﻧ‬                               ‫ﺞ‬
‫ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ﻧﺎﺗ ‪ ‬ﻋﻦ ﺍﻧﺼﻴﺎﻋﻨﺎ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻣﻦ ، ﻭﻷ‪‬ﻨﺎ ﻻ ﻧﺮﻯ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ‪‬ﻨﺠﺰ‬
                                            ‫ﺩ‬                      ‫ﻻ‬
‫ﺍﻹﺭﺍﺩﺓ ﺇ ﹼ ﰲ ﻭﻗﺘﻬﺎ ، ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﻟﻜﻦ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﺗﻌﺎﱃ ﻏﲑ‬
                                                      ‫ﻧ‬
‫ﺍﶈﻜﻮﻡ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻣﺎﻥ ، ﻓﺈ‪‬ﻪ ﻳﺮﻯ ﺍﻷﺳﺒﺎﺏ ﻗﺒﻞ ﺣﺪﻭﺛﻬﺎ ﰲ ﻋﺎﱂ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺃﺛﻨﺎﺀ‬
                                                              ‫ﺫﻟﻚ ، ﻭﺑﻌﺪﻩ ..‬
               ‫ﻥ‬                     ‫ﺩ‬                ‫ﻕ‬
‫ﺃ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﻓﻬﻮ ﳐﻠﻮ ‪ ‬ﲢﻜﻤﻪ ﻗﻮﺍﻧﲔ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﺇ ﱠ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ‬ ‫ﻣ‬
          ‫ﺩ‬                                              ‫ﺗ‬
‫ﺗﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﺇﺭﺍﺩﺗﻪ ﺑﺎ‪‬ﺠﺎﻩ ﻣﺸﻴﺌﺘﻪ ﻫﻲ ﺃﻳﻀﺎﹰ ﳐﻠﻮﻗﺔ ﻭﳏﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ‬
                                  ‫ﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ، ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﻦ ﺧﻠﻘﻪ ﻫﻮ .. ﻟﺬﻟﻚ ﻓﺈ ﹼ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺗﺒﻌﺪ ﻋﻦ ﻣﺸﻴﺌﺘﻪ ﻣﺴﺎﻓﺔ‬
                                   ‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﻠﺬﻳﻦ ﺗﻌﻤﻞ ‪‬ﻤﺎ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ..‬
             ‫ﻞ‬                ‫ﺺ‬           ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ – ﺃ ﱠ ﺍﳌﺸﻴﺌﺔ ﺍﺧ ‪ ‬ﻣﻦ ﺍﻹﺭﺍﺩﺓ ، ﻓﻜ ﹼ ﻣﺸﻴﺌﺔ ﺳﺒﻘﺘﻬﺎ‬
                   ‫ﻥ‬                                       ‫ﻞ‬
‫ﺇﺭﺍﺩﺓ ، ﻭﻟﻜﻦ ﻟﻴﺲ ﻛ ﹼ ﺇﺭﺍﺩﺓ ﺳﺘﱰﻝ ﺇﱃ ﺳﺎﺣﺔ ﺍﳌﺸﻴﺌﺔ .. ﻭﺭﺃﻳﻨﺎ ﺃ ﱠ ﻣﺸﻴﺌﺔ ﺍﻹﻧﺴﺎﻥ ﻫﻲ‬
                               ‫ﻻ‬                  ‫ﻧ‬
‫ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ، ﻷ‪‬ﻪ ﻻ ﳝﻜﻦ ﲢﻘﻴﻘﻬﺎ ﺇ ﹼ ﻋﱪ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺨﻠﻮﻗﺔ ﷲ ﺗﻌﺎﱃ ..‬
                               ‫ﻴ‬                            ‫ﺑ‬               ‫ﻦ‬
‫ﻭﻟﻜ ‪ ‬ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺭ‪‬ﻤﺎ ﺗﻐﺎﻳﺮ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺸﺮﻋ‪‬ﺔ ، ﻭﺫﻟﻚ ﺇﻥ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌﺎﹰ ﻻ‬
                                                           ‫ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ..‬
                                                     ‫ﻳ‬
‫ﻭﻛﺜﲑﻭﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ‪‬ﻔﺘﻨﻮﻥ ﺑﺎﻷﺳﺒﺎﺏ ، ﻭﳛﺴﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﺻﻴﻠﲔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،‬
  ‫ﻧ‬                                                                   ‫ﻧ‬
‫ﻭﻛﺄ‪‬ﻬﻢ ﺧﺎﻟﻘﻮﻥ ﻭﻣﺒﺪﻋﻮﻥ ﳍﺬﻩ ﺍﻷﺳﺒﺎﺏ .. ﻭﻟﻮ ﺭﺟﻊ ﻫﺆﻻﺀ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻟﺮﺃﻭﺍ ﺃ‪‬ﻬﻢ‬
‫٥٧١‬             ‫‪‬‬                 ‫‪‬‬
             ‫‪    ‬‬   ‫‪‬‬
                                      ‫ﺗ‬      ‫ﻳ‬
‫ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺗﻮﺟﻴﻪ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩ‪‬ﺔ ، ﺑﺎ‪‬ﺠﺎﻩ ﺻﻨﻌﺔ ﺗﻌﻤﻞ ﺑﺬﺍ‪‬ﺎ ﻭﺗﺘﻮﺍﻟﺪ ﻭﺗﺘﻜﺎﺛﺮ ،‬
                                                         ‫ﺗ‬             ‫ﺟ‬
                                     ‫ﻛﺄﻥ ﻳﻮ ‪‬ﻬﻮﺍ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺎ‪‬ﺠﺎﻩ ﺧﻠﻖ ﺫﺑﺎﺑﺔ ..‬
‫) ‪«!$# Èbrߊ `ÏB šcqããô‰s? šúïÏ%©!$# žcÎ) 4 ÿ¼ã&s! (#qãèÏJtGó™$$sù ×@sWtB z>ÎŽàÑ â¨$¨Z9$# $yg•ƒr'¯»tƒ‬‬

‫9‪y#ãè|Ê 4 çm÷YÏB çnrä‹É)ZtFó¡o„ žw $\«ø‹x© Ü>$t/—%!$# ãNåkö:è=ó¡o„ bÎ)ur ( ¼çms9 (#qãèyJtGô_$# Èqs9ur $\/$t/èŒ (#qà)è=øƒs† `s‬‬

                                                                     ‫#$9‪ ] ( Ü>qè=ôÜyJø9$#ur Ü=Ï9$©Ü‬ﺍﳊﺞ : ٣٧ [‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻷﺷﻴﺎﺀ – ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ – ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ،‬
                              ‫ﺩ‬
‫ﳌﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﺧﺘﻴﺎﺭ ﰲ ﺍﳌﻌﺼﻴﺔ ﻭﺍﻟﻄﺎﻋﺔ ﰲ ﺳﺎﺣﺔ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ) ﺳﺎﺣﺔ ﺍﻣﺘﺤﺎﻥ‬
‫ﻥ‬                                          ‫ﻋ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﻫﻲ ﺳﺎﺣﺔ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ‪‬ﺮﺿﺖ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ( ، ﻷ ﱠ‬
            ‫ﻳﺪ‬
‫ﺍﻹﺭﺍﺩﺓ – ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﻔﺘﺮﺿﺔ – ﻟﻦ ﺗﺼﻞ ﺇﱃ ﻣﺸﻴﺌﺔ .. ﻟﺬﻟﻚ ‪‬ﻌ‪  ‬ﺍﻟﻌﻤﻞ ﻭﺍﳉﺪ‬
                                                ‫ﻮ‬
‫ﻭﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻣﻦ ﺃﻫﻢ ﻣﻘ ‪‬ﻣﺎﺕ ﺍﳋﻼﻓﺔ ﺍﻟﱵ ﻋﻬﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ، ﻭﻣﻦ ﺍﻷﻭﺍﻣﺮ‬
‫ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ .. ﻓﺄﺳﺒﺎﺏ ﺍﻟﺪﻧﻴﺎ ﺗﻌﻤﻞ ﻟﻠﺠﻤﻴﻊ ﻣﺆﻣﻨﲔ ﻭﻛﺎﻓﺮﻳﻦ ، ﻭﺗﺴﺘﺠﻴﺐ‬
                                           ‫ﺃﻛﺜﺮ ﳌﻦ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﺑﺈﺗﻘﺎﻥ ﺃﻛﺜﺮ ..‬
                                        ‫ﻥ‬                                ‫ﻦ‬
‫ﻭﻟﻜ ‪ ‬ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ، ﺃ ﱠ ﺍﳌﺆﻣﻨﲔ ﻳﺄﺧﺬﻭﻥ ﺑﺎﻷﺳﺒﺎﺏ ﻭﻳﻌﻤﻠﻮﻥ ‪‬ﺎ ﲟﺎ‬
             ‫ﻮ‬           ‫ﻧ‬                       ‫ﻥ‬
‫ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ، ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃ ﱠ ﻣﺮﺟﻌﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺃ‪‬ﻬﺎ ﺗﻌﻤﻞ ﺑﻘ ‪‬ﺗﻪ ﻭﲟﺸﻴﺌﺘﻪ ..‬
     ‫ﻮ‬       ‫ﻠ‬        ‫ﻧ‬
‫ﺃ ‪‬ﺎ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻓﻴﺄﺧﺬﻭﻥ ﺑﺎﻷﺳﺒﺎﺏ ﻭﻳﻌﻤﻠﻮﻥ ‪‬ﺎ ، ﻣﻌﺘﻘﺪﻳﻦ ﺃ‪‬ﻬﺎ ﻣﺴﺘﻘﹼﺔ ﻋﻦ ﻗ ‪‬ﺓ ﺍﷲ‬    ‫ﻣ‬
                                                                 ‫ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ..‬
‫&‪×puZ|¡ym öNßgö6ÅÁè? bÎ)ur 3 ;oy‰§‹t±•B 8lrã•ç/ ’Îû ÷LäêZä. öqs9ur ÝVöqyJø9$# ãNœ3.Í‘ô‰ãƒ (#qçRqä3s? $yJoY÷ƒr‬‬        ‫)‬
‫‪ô`ÏiB @@ä. ö@è% 4 x8ωZÏã ô`ÏB ¾ÍnÉ‹»yd (#qä9qà)tƒ ×py¥ÍhŠy™ öNßgö6ÅÁè? bÎ)ur ( «!$# ωZÏã ô`ÏB ¾ÍnÉ‹»yd (#qä9qà)tƒ‬‬

              ‫‪ ] ( $ZVƒÏ‰tn tbqßgs)øÿtƒ tbrߊ%s3tƒ Ÿw ÏQöqs)ø9$# ÏäIwàs¯»yd ÉA$yJsù ( «!$# ωZÏã‬ﺍﻟﻨﺴﺎﺀ : ٨٧ [‬
‫٦٧١‬           ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬ ‫‪‬‬
                     ‫ﻮ‬               ‫ﻧ‬                             ‫ﻥ‬
‫ﺇ ﹼ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﻢ ﳌﺴﺄﻟﺔ ﺍﻷﺳﺒﺎﺏ ﻭﺑﺄ‪‬ﻬﺎ ﲨﻴﻌﻬﺎ ﺗﻌﻤﻞ ﺑﻘ ‪‬ﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ،‬
‫‪bÎ)ur‬‬   ‫ﺟﻌﻠﻬﻢ ﻳﺮﺟﻌﻮﻥ ﺃﺳﺒﺎﺏ ﻣﺎ ﻳﺼﻴﺒﻬﻢ ﻣﻦ ﺳﻴﺌﺂﺕ ﺇﱃ ﻏﲑﻫﻢ ، ﻭﻟﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ )‬
‫( ، ﺃﻱ ﺑﺴﺒﺒﻚ ، ﻭﻧﺘﻴﺠﺔ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ‬                        ‫?‪4 x8ωZÏã ô`ÏB ¾ÍnÉ‹»yd (#qä9qà)tƒ ×py¥ÍhŠy™ öNßgö6ÅÁè‬‬

             ‫ﻴ‬             ‫ﻴ‬     ‫ﻥ‬                      ‫ﺩ‬
‫ﺟﻠﺒﺘﻬﺎ ﻋﻠﻴﻨﺎ ، ﻭﻣﺮ ‪ ‬ﺫﻟﻚ ﻫﻮ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﻢ ﺃ ﱠ ﻣﺮﺟﻌ‪‬ﺔ ﺍﻷﺳﺒﺎﺏ ﻭﻣﺎﻫ‪‬ﺘﻬﺎ ﻫﻲ ﷲ ﺗﻌﺎﱃ‬
‫، ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻟﺮ ‪ ‬ﺍﻹﳍﻲ ) %‪ .. ( ( «!$# ωZÏã ô`ÏiB @@ä. ö@è‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺼ ‪‬ﺭ ﻟﻨﺎ‬
     ‫ﻮ‬                                                              ‫ﺩ‬
                                                   ‫ﻧ‬              ‫ﻴ‬
‫ﻣﺮﺟﻌ‪‬ﺔ ﺍﻷﺳﺒﺎﺏ ، ﻭﺑﺄ‪‬ﻬﺎ ﰲ ﺧﻠﻘﻬﺎ ﻭﺇﳚﺎﺩﻫﺎ ﻭﺗﺴﺨﲑﻫﺎ ، ﺗﻌﻮﺩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻫﺬﺍ‬
                                  ‫ﻋﲔ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ) %‪.. ( ( «!$# ωZÏã ô`ÏiB @@ä. ö@è‬‬
                                                                       ‫ﻴ‬
                      ‫ﻥ‬                      ‫ﻮ‬
‫ﻭﺗﺄﰐ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﻣﺒﺎﺷﺮﺓ ﻟﺘﺼ ‪‬ﺭ ﻟﻨﺎ ﺣﻘﻴﻘﺔ ، ﻫﻲ ﺃ ﱠ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ﰲ‬
                                   ‫ﻧ‬
‫ﺗﻔﺎﻋﻠﻨﺎ ﻣﻊ ﺍﻷﺳﺒﺎﺏ ، ﻻ ﺗﻌﻮﺩ ﻟﻸﺳﺒﺎﺏ ﺫﺍ‪‬ﺎ ، ﺇ‪‬ﻤﺎ ﺗﻌﻮﺩ ﻟﻐﺎﻳﺔ ﺍﻟﺒﺸﺮ ﻭﺇﺭﺍﺩ‪‬ﻢ ﰲ ﺗﻮﺟﻴﻪ‬
‫ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ، ﻭﺇﱃ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﻭﻓﻖ ﺍﻟﻘﺼﺪ ﺍﻟﺬﻱ ﺗﺮﻳﺪﻩ ﺍﻟﻨﻔﺲ .. ﻓﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ‬
           ‫ﺗ‬                                           ‫ﺗ‬
‫ﻳﺴﺘﺨﺪﻣﻬﺎ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ﺑﺎ‪‬ﺠﺎﻩ ﺍﳋﲑ ، ﻫﻲ ﺫﺍ‪‬ﺎ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﺑﺎ‪‬ﺠﺎﻩ ﺍﻟﺸﺮ ،‬
                           ‫ﺗ‬                                         ‫ﺪ‬
‫ﻭﻣﺎ ﳛ ‪‬ﺩ ﺫﻟﻚ ﻫﻮ ﻏﺎﻳﺔ ﺍﻟﺒﺸﺮ ﰲ ﺗﻮﺟﻴﻪ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺎ‪‬ﺠﺎﻩ ﺍﳋﲑ ، ﺃﻭ ﺍﻟﺸﺮ ، ﻭﺑﺎﻟﺘﺎﱄ‬
                                            ‫ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳊﺴﻨﺎﺕ ﺃﻭ ﺍﻟﺴﻴﺌﺂﺕ ..‬
‫) ‪y7»oYù=y™ö‘r&ur 4 y7Å¡øÿ¯R `ÏJsù 7py¥Íh‹y™ `ÏB y7t/$|¹r& !$tBur ( «!$# z`ÏJsù 7puZ|¡ym ô`ÏB y7t/$|¹r& !$¨B‬‬

                                             ‫9‪ ] ( #Y‰‹Íky- «!$$Î/ 4’s"x.ur 4 Zwqß™u‘ Ĩ$¨Z=Ï‬ﺍﻟﻨﺴﺎﺀ : ٩٧ [‬
        ‫ﺩ‬                     ‫ﺗ‬                                           ‫ﻥ‬
‫ﺇ ﱠ ﺇﺭﺍﺩﺓ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﺑﺎ‪‬ﺠﺎﻩ ﺍﳋﲑ ﻭﺍﳊﺴﻨﺎﺕ ، ﻣﺮ ‪‬ﻩ ﺍﻟﺘﺰﺍﻡ‬
‫ﻞ‬
‫ﺍﻹﺭﺍﺩﺓ ﲟﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﻟﻠﺒﺸﺮ ﻭﺃﻣﺮﻫﻢ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ ، ﻭﺍﳍﺎﺩﻑ ﺇﱃ ﺍﳋﲑ ﻭﻛ ﹼ‬
                                       ‫ﺩ‬                              ‫ﺩ‬
‫ﻣﺎ ﻳﺆ ‪‬ﻱ ﺇﱃ ﺍﳊﺴﻨﺎﺕ .. ﻓﺈﺭﺍﺩﺓ ﺍﳋﲑ ﺍﳌﺆ ‪‬ﻳﺔ ﻟﻠﺤﺴﻨﺎﺕ ﺗﻨﺒﻊ ﻣﻦ ﺍﻟﺬﺍﺕ ﺍﳌﻠﺘﺰﻣﺔ ﺑﺘﻨﻔﻴﺬ‬
                                            ‫ﺩ‬
‫ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﻜﻤﻪ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﺮ ‪ ‬ﺫﻟﻚ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻣﱰﻝ ﻫﺬﺍ ﺍﳌﻨﻬﺞ .. ﻭﻫﺬﺍ ﻣﺎ‬
                                      ‫ﻧﻘﺮﺅﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ) ‪.. ( ( «!$# z`ÏJsù 7puZ|¡ym ô`ÏB y7t/$|¹r& !$¨B‬‬
‫٧٧١‬            ‫‪‬‬                 ‫‪‬‬
            ‫‪    ‬‬ ‫‪‬‬
 ‫ﺩ‬                 ‫ﺮ‬       ‫ﺗ‬                                           ‫ﻣ‬
‫.. ﺃ ‪‬ﺎ ﺇﺭﺍﺩﺓ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﺑﺎ‪‬ﺠﺎﻩ ﺍﻟﺸ ‪ ‬ﻭﺍﳊﺴﻨﺎﺕ ، ﻓﻤﺮ ‪‬ﻩ‬
           ‫ﺩ‬
‫ﺧﻀﻮﻉ ﺍﻹﺭﺍﺩﺓ ﳍﻮﻯ ﺍﻟﻨﻔﺲ ، ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﺑﺎﻟﺘﺎﱄ ﻓﻤﺮ ‪ ‬ﺍﺧﺘﻴﺎﺭ ﻫﺬﻩ‬
‫‪`ÏJsù 7py¥Íh‹y™ `ÏB y7t/$|¹r& !$tBur‬‬   ‫ﺍﻟﺬﺍﺕ ﻫﻮ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ، ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ )‬
                                                                            ‫‪.. ( 4 y7Å¡øÿ¯R‬‬
                            ‫ﻳ‬                         ‫ﻴ‬
‫ﻭﻫﻜﺬﺍ .. ﻓﺎﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧ‪‬ﺔ ﺍﻟﺸﺮﻳﺮﺓ ﺗﻌﻮﺩ ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮ‪‬ﺔ ، ﻭﺗﻨﺎﻗﺾ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‬
                       ‫ﺮ‬                      ‫ﻻ‬                             ‫ﻴ‬
              ‫ﺍﻟﺸﺮﻋ‪‬ﺔ .. ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﺮﻳﺪ ﻟﻠﺒﺸﺮ ﺇ ﹼ ﺍﳋﲑ ، ﻭﻻ ﻳﺮﻳﺪ ﳍﻢ ﺍﻟﺸ ‪ ‬ﺃﺑﺪﺍﹰ ..‬

                                       ‫$‬       ‫$‬      ‫$‬
            
            
          
         
      
    
         
           
  
 
     www.thekr.net
    adnan@thekr.net
                             ‫‪ ‬‬

                                  ‫ﻮ‬                            ‫ﺔ‬
‫ﺍﻟﻘﻀﺎﺀ ﻣﺴﺄﻟ ﹲ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﻭﻳﺘﺼ ‪‬ﺭﻭ‪‬ﺎ ﺑﺸﻜﻞﹴ ﻣﻐﺎﻳﺮﹴ ﻟﻠﺼﻮﺭ ﺍﻟﱵ ﺗﺮﲰﻬـﺎ‬
                ‫ﻴ‬                                                          ‫ﻘ‬
‫ﻣﺸﺘ ﹼﺎﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﻳﻌﻮﺩ ﺫﻟﻚ ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﺎﺭﳜ‪‬ﺔ ﺍﻟﱵ ﺗﻔﺎﻋﻞ ﻓﻴﻬﺎ‬
                ‫ﺃ‬       ‫ﰎ‬                           ‫ﻷ‬
‫ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﻟﻔﻠﺴﻔﺎﺕ ﺍ ُﺧﺮﻯ .. ﻭﻧﺘﻴﺠﺔ ﳍﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ ﹼ ﻭﺿﻊ ﹸﻃﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،‬
                  ‫ﺩ‬                 ‫ﺃ‬           ‫ﺼ‬        ‫ﻴ‬
‫ﻭ ﹼ ﺗﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﲣ ‪‬ﻬﺎ ، ﺿﻤﻦ ﹸﻃﺮ ﻣﻨﺴﻮﺟﺔ ﻣﻦ ﻣﺎ ‪‬ﺓ ﺗﻠﻚ ﺍﻟﻔﻠﺴﻔﺎﺕ ،‬ ‫ﰎ‬
                                                                 ‫ﻭﻋﻠﻰ ﻣﻨﻮﺍﳍﺎ ..‬
           ‫ﻥ‬                      ‫ﻣ‬                                    ‫ﰎ‬
‫ﻟﻘﺪ ﹼ ﺍﻟﺮﺑﻂ ﺑﲔ ﻣﺴﺄﻟﱵ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺭﺑﻄﺎﹰ ﺗﺎ ‪‬ﺎﹰ ، ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣـﻦ ﺃ ﱠ ﺍﻟﻜﻠﻤـﺘﲔ‬
                                    ‫ﻭﻣﺸﺘﻘﺎ‪‬ﻤﺎ ﱂ ﺗﺮﺩﺍ ﳎﺘﻤﻌﺘﲔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..‬
                       ‫ﻠ‬                                  ‫ﻥ‬
‫ﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃ ﱠ ﺍﻟﻘﻀﺎﺀ ﻫﻮ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻷﺷﻴﺎﺀ ﻛﹼﻬﺎ ﻋﻠﻰ ﻣﺎ ﺳﺘﻜﻮﻥ ﻋﻠﻴﻪ ﰲ‬
    ‫ﻠ‬                                                             ‫ﻥ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ، ﻭﺃ ﹼ ﺍﻟﻘﺪﺭ ﻫﻮ ﺇﳚﺎﺩ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻟﻔﻌﻞ ﻃﺒﻘﺎﹰ ﻟﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺯﱄ ﺍﳌﺘﻌﹼﻖ ‪‬ﺎ‬
‫.. ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﺇﱃ ﻋﻜﺲ ﻫﺬﻳﻦ ﺍﻟﺘﻌﺮﻳﻔﲔ ، ﻓﺠﻌﻠﻮﺍ ﺗﻌﺮﻳﻒ ﺍﻟﻘﻀﺎﺀ ﻟﻠﻘـﺪﺭ ،‬
                                                   ‫ﺭ‬
‫ﻭﺗﻌﺮﻳﻒ ﺍﻟﻘﺪﺭ ﻟﻠﻘﻀﺎﺀ .. ﻭﻟﺬ ‪ ‬ﺍﻟﺮﻣﺎﺩ ﰲ ﺍﻷﻋﲔ ، ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻋـﻦ ﻋﻜـﺲ ﻫـﺬﻳﻦ‬
                                                     ‫ﻞ‬         ‫ﻥ‬
                                  ‫ﺍﻟﺘﻌﺮﻳﻔﲔ : ﺇ ﱠ ﺍﻷﻣﺮ ﳏﺘﻤ ﹲ ﻭﺍﳋﻄﺐ‪ ‬ﻓﻴﻪ ﻳﺴﲑ ..‬
‫ﻓﻤﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻴﺴﺖ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻻ ﻋﻼﻗﺔ ﳍﺎ ﲟﻨﻬﺞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ، ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﻬﻢ – ﻋﻨﺪﻫﻢ – ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻨﺎﻗﺾ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ،‬
                                      ‫ﻣ‬
             ‫ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ – ﻋﻨﺪﻫﻢ – ﺃﻥ ﻳﻜﻮﻥﹶ ﺍﻷﻣﺮ ‪‬ﺤﺘﻤﻼﹰ ﻭﺍﳋﻄﺐ ﻓﻴﻪ ﻳﺴﲑﺍﹰ ..‬
           ‫ﺘ‬         ‫ﻘ‬            ‫ﻧ‬
‫ﻭﻛﻠﻤﺔ ﺍﻟﻘﻀﺎﺀ ﱂ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﻭﺇ‪‬ﻤﺎ ﻭﺭﺩﺕ ﻣﺸﺘ ﹼﺎ‪‬ﺎ .. ﻭﺣ‪‬ـﻰ ﻳﻜـﻮﻥ‬
                                                                        ‫ﻮ‬
‫ﺗﺼ ‪‬ﺭﻧﺎ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺿﻤﻦ ﺇﻃﺎﺭﻫﺎ ﺍﳊﻘﻴﻘﻲ ، ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺮﲰﻬـﺎ‬
                                                                       ‫ﻘ‬
                                        ‫ﻣﺸﺘ ﹼﺎﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..‬
  ‫٢٨١‬           ‫‪‬‬                ‫‪‬‬
             ‫‪    ‬‬  ‫‪‬‬
‫ﺇ ﱠ ﻣﺸﺘ ﹼﺎﺕ ﺍﳉﺬﺭ ) ﻕ ، ﺽ ، ﻱ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﻌﲏ ﺍﳊﻜﻢ‪ ‬ﻭﺍﻟﻔﺼﻞﹶ ﻭﺍﻹ‪‬ـﺎﺀَ‬       ‫ﻥ ﻘ‬
         ‫ﰎ‬                        ‫ﻞ ﰎ‬
 ‫ﻭﺍﻹﲤﺎﻡ‪ ‬ﻭﺍﻹﻋﻼﻡ ﻭﺍﻹﺑﻼﻍ ﻭﺍﻟﺘﻮﺻﻴﺔ .. ﻓﻜ ﹼ ﻣﺎ ﹼ ﺍﳊﻜﻢ ﻭﺍﻟﻔﺼﻞ ﻓﻴـﻪ ، ﻭ ﹼ ﺍﻟﻔـﺮﺍﻍ‬
                       ‫ﻠ‬                ‫ﻗ‬                                 ‫ﰎ‬
‫ﻭﺍﻻﻧﺘﻬﺎﺀ ﻣﻨﻪ ، ﻭ ﹼ ﺇﻋﻼﻣﻪ ﻭﺇﺑﻼﻏﻪ ، ﻓﻘﺪ ﹸﻀﻲ .. ﻓﺎﻟﻘﻀﺎﺀ ﺍﳌﺘﻌﹼﻖ ﲟﺴﺄﻟﺔ ﻣـﺎ ، ﻳﻌـﲏ‬
                               ‫ﻡ ﻲ‬
 ‫ﺇﻋﻄﺎﺀ ﺍﳊﻜﻢ ﻭﺍﻟﻔﺼﻞ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺸﻜﻞﹴ ﺗﺎ ‪ ‬ﻭﻣﻨﻬ ‪ ‬ﻓﻴﻪ ﻭﺇﺑﻼﻍ ﺫﻟﻚ ﻭﺇﻋﻼﻣﻪ ﻭﺍﻟﺘﻮﺻﻴﺔ‬
                                                                         ‫ﺑﻪ ..‬
                                                          ‫ﻘ‬
‫ﻭﻛ ﹼ ﻛﻠﻤﺔ ﻣﻦ ﻣﺸﺘ ﹼﺎﺕ ﺍﳉﺬﺭ ) ﻕ ، ﺽ ، ﻱ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ، ﺗﻀﻲﺀ ﺟﺎﻧﺒـﺎﹰ‬‫ﻞ‬
‫ﻣﻦ ﺟﻮﺍﻧﺐ ﻫﺬﻩ ﺍﳌﺴﺎﻟﺔ ﺑﺸﻜﻞﹴ ﺟﻠﻲ ، ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﲢﻤـﻞ ﻓﻴـﻪ ﺩﻻﻻﺕ ﺍﳉﻮﺍﻧـﺐ‬
           ‫ﻘ‬               ‫ﻴ‬
‫ﺍﻷﺧﺮﻯ .. ﺇﺫﺍﹰ .. ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﲨﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﲢﻮﻱ ﻣﺸـﺘ ﹼﺎﺕ ﻫـﺬﺍ‬
                                                                     ‫ﺍﳉﺬﺭ ..‬
                     ‫ﻘ‬        ‫ﻴ‬
‫.. ﺇ ﱠ ﺻﻔﺔ ﺍﳊﻜﻢ ﻭﺍﻟﻔﺼﻞ ﺗﻈﻬﺮ ﻭﺍﺿﺤﺔﹰ ﺟﻠ‪‬ﺔ ﰲ ﻣﺸﺘ ﹼﺎﺕ ﺍﳉﺬﺭ ) ﻕ ، ﺽ ، ﻱ (‬‫ﻥ‬
                                                     ‫ﻴ‬
                                         ‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ..‬
                         ‫) ‪ ] ( ãbqä3uŠsù `ä. ¼ã&s! ãAqà)tƒ $yJ¯RÎ*sù #X•öDr& #Ó|Ós% #sŒÎ)ur‬ﺍﻟﺒﻘﺮﺓ : ٧١١ [‬

                      ‫) )‪ ] ( ãbqä3u‹sù `ä. ¼çms9 ãAqà)tƒ $yJ¯RÎ*sù #\•øBr& #Ó|Ós% #sŒÎ‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٧٤ [‬

‫‪þ’Îû (#r߉Ågs† Ÿw §NèO óOßgoY÷•t/ t•yfx© $yJŠÏù x8qßJÅj3ysム4Ó®Lym šcqãYÏB÷sムŸw y7În/u‘ur Ÿxsù‬‬          ‫)‬
                              ‫&‪ ] ( $VJŠÎ=ó¡n@ (#qßJÏk=|¡ç„ur |MøŠŸÒs% $£JÏiB %[`t•ym öNÎhÅ¡àÿRr‬ﺍﻟﻨﺴﺎﺀ : ٥٦ [‬

                          ‫) ‪ ] ( ( Wxy_r& #Ó|Ós% ¢OèO &ûüÏÛ `ÏiB Nä3s)n=yz “Ï%©!$# uqèd‬ﺍﻷﻧﻌﺎﻡ : ٢ [‬

                    ‫) ‪ ] ( óOßgoY÷•t/ zÓÅÓà)s9 š•Îi/¢‘ `ÏB ôMs)t7y™ ×pyJÎ=Ÿ2 Ÿwöqs9ur‬ﻳﻮﻧﺲ : ٩١ [‬

      ‫) ‪ ] ( tbqßJn=ôàムŸw öNèdur ÅÝó¡É)ø9$$Î/ OßgoY÷•t/ zÓÅÓè% óOßgä9qß™u‘ uä!$y_ #sŒÎ*sù‬ﻳﻮﻧﺲ : ٧٤ [‬

                         ‫) ‪ ] ( tbqßJn=ôàムŸw öNèdur 4 ÅÝó¡É)ø9$$Î/ OßgoY÷•t/ š†ÅÓè%ur‬ﻳﻮﻧﺲ : ٤٥ [‬

     ‫) )‪ ] ( tbqàÿÎ=tGøƒs† ÏmŠÏù (#qçR%x. $yJŠÏù ÏpyJ»uŠÉ)ø9$# tPöqtƒ öNæhuZ÷•t/ ÓÅÓø)tƒ y7-/u‘ ¨bÎ‬ﻳﻮﻧﺲ : ٣٩ [‬
١٨٣                                  
                                                 
                             [ ١١ : ‫ 4 ( ] ﻫﻮﺩ‬öNæhuZ÷•t/ zÓÅÓà)s9 y7Îi/¢‘ `ÏB ôMs)t7y™ ×pyJÎ=x. Ÿwöqs9ur )

          [ ٢٣ : ‫·$ 4 ( ] ﺍﻹﺳﺮﺍﺀ‬Z»|¡ômÎ) Èûøït$Î!ºuqø9$$Î/ur çn$-ƒÎ) HwÎ) (#ÿr߉ç7÷ès? žwr& y7•/u‘ 4Ó|Ós%ur * )

                [ ٣٥ : ‫ ( ] ﻣﺮﱘ‬ãbqä3u‹sù `ä. ¼çms9 ãAqà)tƒ $yJ¯RÎ*sù #\•øBr& #Ó|Ós% #sŒÎ) 4 ÿ¼çmoY»ysö7ß™ )

                [ ٧٢ : ‫$! ( ] ﻃﻪ‬u‹÷R‘$!$# no4quŠptø:$# ÍnÉ‹»yd ÓÅÓø)s? $yJ¯RÎ) ( CÚ$s% |MRr& !$tB ÇÙø%$$sù )

              [ ٧٨ : ‫ ( ] ﺍﻟﻨﻤﻞ‬ÞOŠÎ=yèø9$# Ⓝ͖yêø9$# uqèdur 4 ¾ÏmÏJõ3çt¿2 NæhuZ÷•t/ ÓÅÓø)tƒ š•-/u‘ ¨bÎ) )

ô`ÏB äouŽz•Ïƒø:$# ãNßgs9 tbqä3tƒ br& #·•øBr& ÿ¼ã&è!qß™u‘ur ª!$# Ó|Ós% #sŒÎ) >puZÏB÷sãB Ÿwur 9`ÏB÷sßJÏ9 tb%x. $tBur )

                                                                                   [ ٣٦ : ‫ 3 ( ] ﺍﻷﺣﺰﺍﺏ‬öNÏdÌ•øBr&

( ¼çms?r'|¡YÏB ã@à2ù's? ÇÚö‘F{$# èp-/!#yŠ žwÎ) ÿ¾ÏmÏ?öqtB 4’n?tã öNçl°;yŠ $tB |NöqyJø9$# Ïmø‹n=tã $uZøŠŸÒs% $£Jn=sù )

                                                                                                   [ ١٤ : ‫( ] ﺳﺒﺄ‬
                                   [ ٦٩ : ‫ ( ] ﺍﻟﺰﻣﺮ‬tbqßJn=ôàムŸw öNèdur Èd,ysø9$$Î/ NæhuZ÷•t/ zÓÅÓè%ur )

                    [ ٧٥ : ‫ ( ] ﺍﻟﺰﻣﺮ‬tûüÏHs>»yèø9$# Éb>u‘ ¬! ߉ôJptø:$# Ÿ@ŠÏ%ur Èd,ptø:$$Î/ NæhuZ÷•t/ zÓÅÓè%ur )

٢٠ : ‫> 3 ( ] ﻏﺎﻓﺮ‬äóÓy´Î/ tbqàÒø)tƒ Ÿw ¾ÏmÏRrߊ `ÏB tbqããô‰tƒ tûïÏ%©!$#ur ( Èd,ysø9$$Î/ ÓÅÓø)tƒ ª!$#ur )
                                                                                                                        [
                             [ ٦٨ : ‫ ( ] ﻏﺎﻓﺮ‬ãbqä3uŠsù `ä. ¼çms9 ãAqà)tƒ $yJ¯RÎ*sù #\•øBr& #Ó|Ós% #sŒÎ*sù )

      [ ٧٨ : ‫ ( ] ﻏﺎﻓﺮ‬šcqè=ÏÜö6ßJø9$# š•Ï9$uZèd uŽÅ£yzur Èd,ptø:$$Î/ zÓÅÓè% «!$# ã•øBr& uä!$y_ #sŒÎ*sù )

                    [ ٤٥ : ‫ﻠﺖ‬ ‫ 4 ( ] ﻓ‬öNßgoY÷•t/ zÓÅÓà)s9 š•Îi/¢‘ `ÏB ôMs)t7y™ ×pyJÎ=Ÿ2 Ÿwöqs9ur )
                             ‫ﺼ‬

 [ ١٤ : ‫ 4 ( ] ﺍﻟﺸﻮﺭﻯ‬öNæhuZ÷•t/ zÓÅÓà)©9 ‘wK|¡•B 9@y_r& #’n<Î) y7Îi/¢‘ `ÏB ôMs)t7y™ ×pyJÎ=x. Ÿwöqs9ur )

                                [ ٢١ : ‫ 3 ( ] ﺍﻟﺸﻮﺭﻯ‬öNæhuZ÷•t/ zÓÅÓà)s9 È@óÁxÿø9$# èpyJÎ=Ÿ2 Ÿwöqs9ur )
١٨٤                                 
                                         
[ ١٧ : ‫ ( ]ﺍﳉﺎﺛﻴﺔ‬šcqàÿÎ=tGøƒs† Ïm‹Ïù (#qçR%x. $yJŠÏù ÏpyJ»uŠÉ)ø9$# tPöqtƒ öNæhuZ÷•t/ ÓÅÓø)tƒ š•-/u‘ ¨bÎ) )
                                                                           ‫ﻥ‬
                      : ‫ﺎﺀ ﺗﻈﻬﺮ ﻭﺍﺿﺤﺔ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ‬‫.. ﻭﺇ ﱠ ﺻﻔﺔ ﺍﻹﲤﺎﻡ ﻭﺍﻹ‬
                            [ ٢٠٠ : ‫#( #$!© ( ] ﺍﻟﺒﻘﺮﺓ‬rã•à2øŒ$$sù öNà6s3Å¡»oY¨B OçGøŠŸÒs% #sŒÎ*sù )

                                [ ٢١٠ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬â‘qãBW{$# ßìy_ö•è? «!$# ’n<Î)ur 4 ã•øBF{$# zÓÅÓè%ur )

                [ ١٠٣ : ‫# ( ] ﺍﻟﻨﺴﺎﺀ‬YŠqãèè%ur $VJ»uŠÏ% ©!$# (#rã•à2øŒ$$sù no4qn=¢Á9$# ÞOçFøŠŸÒs% #sŒÎ*sù )

                          [ ٨ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbrã•sàZムŸw ¢OèO â•öDF{$# zÓÅÓà)©9 %Z3n=tB $uZø9t“Rr& öqs9ur )

: ‫ 3 ( ] ﺍﻷﻧﻌﺎﻡ‬ôMà6oY÷•t/ur ÓÍ_øŠt/ ã•øBF{$# zÓÅÓà)s9 ¾ÏmÎ/ tbqè=ÉÚ÷ètGó¡n@ $tB “ωZÏã ¨br& öq©9 @è% )
                                                                                                          [ ٥٨
                            [ ٦٠ : ‫‘ ( ( ] ﺍﻷﻧﻌﺎﻡ‬wK|¡•B ×@y_r& #Ó|Óø)ã‹Ï9 ÏmŠÏù öNà6èWyèö7tƒ §NèO )

                         [ ٤٢ : ‫ ( ] ﺍﻷﻧﻔﺎﻝ‬ZwqãèøÿtB šc%Ÿ2 #X•öDr& ª!$# zÓÅÓø)u‹Ïj9 `Å3»s9ur )

                                 [ ٤٤ : ‫ 3 ( ] ﺍﻷﻧﻔﺎﻝ‬ZwqãèøÿtB šc%Ÿ2 #\•øBr& ª!$# zÓÅÓø)u‹Ï9 )

] ( ( öNßgè=y_r& öNÍköŽs9Î) zÓÅÓà)s9 ÎŽö•y‚ø9$$Î/ Oßgs9$yf÷èÏGó™$# §•¤±9$# Ĩ$¨Y=Ï9 ª!$# ã@Édfyèムöqs9ur * )
                                                                                                 [ ١١ : ‫ﻳﻮﻧﺲ‬
      [ ٧١ : ‫ ( ] ﻳﻮﻧﺲ‬Èbrã•ÏàZè? Ÿwur ¥’n<Î) (#þqàÒø%$# ¢OèO Zp£Jäî ö/ä3ø‹n=tæ öNä.á•øBr& ô`ä3tƒ Ÿw ¢OèO )

                           [ ٤٤ : ‫ ( ] ﻫﻮﺩ‬ã•øBF{$# zÓÅÓè%ur âä!$yJø9$# uÙ‹Ïîur ÓÉëÎ=ø%r& âä!$yJ|¡»tƒur )

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[ ٢٢ :‫ ( ]ﺇﺑﺮﺍﻫﻴﻢ‬Èd,ptø:$# y‰ôãur öNà2y‰tãur ©!$# žcÎ) ã•øBF{$# zÓÅÓè% $£Js9 ß`»sÜø‹¤±9$# tA$s%ur )
١٨٥                             
                                    
       [ ٢١ : ‫‹|$ ( ] ﻣﺮﱘ‬ÅÒø)¨B #\•øBr& šc%x.ur 4 $¨YÏiB ZpuH÷qu‘ur Ĩ$¨Z=Ïj9 Zptƒ#uä ÿ¼ã&s#yèôfuZÏ9ur )

                                [ ٣٩ : ‫ ( ] ﻣﺮﱘ‬ã•øBF{$# zÓÅÓè% øŒÎ) ÍouŽô£ptø:$# tPöqtƒ óOèdö‘É‹Rr&ur )

           [ ٧١ : ‫$ ( ] ﻣﺮﱘ‬wŠÅÒø)¨B $VJ÷Fym y7În/u‘ 4’n?tã tb%x. 4 $ydߊ͑#ur žwÎ) óOä3ZÏiB bÎ)ur )

      [ ١١٤ : ‫¼ ( ( ] ﻃﻪ‬çmã‹ômur š•ø‹s9Î) #Ó|Óø)ムbr& È@ö6s% `ÏB Èb#uäö•à)ø9$$Î/ ö@yf÷ès? Ÿwur )

                              [ ٢٩ : ‫ ( ] ﺍﳊﺞ‬öNèdu‘rä‹çR (#qèùqã‹ø9ur öNßgsWxÿs? (#qàÒø)u‹ø9 ¢OèO )

                                      [ ١٥ : ‫ ( ( ] ﺍﻟﻘﺼﺺ‬Ïmø‹n=tã 4Ó|Ós)sù 4Óy›qãB ¼çnt“x.uqsù )

                   [ ٢٨ : ‫’¥ ( ( ] ﺍﻟﻘﺼﺺ‬n?tã šcºurô‰ãã Ÿxsù àMø‹ŸÒs% Èû÷,s#y_F{$# $yJ-ƒr& )

                   [ ٢٩ : ‫ ( ] ﺍﻟﻘﺼﺺ‬ÿ¾Ï&Î#÷dr'Î/ u‘$y™ur Ÿ@y_F{$# Óy›qãB 4Ó|Ós% $£Jn=sù * )

                     [ ٢٣ : ‫ ( ( ] ﺍﻷﺣﺰﺍﺏ‬ã•ÏàtF^tƒ `¨B Nåk÷]ÏBur ¼çmt6øtwU 4Ó|Ós% `¨B Nßg÷YÏJsù )

                          [ ٣٧ : ‫$ ( ] ﺍﻷﺣﺰﺍﺏ‬ygs3»oYô_¨ry— #\•sÛur $pk÷]ÏiB Ó‰÷ƒy— 4Ó|Ós% $£Jn=sù )

      [ ٣٦ : ‫$ 4 ( ] ﻓﺎﻃﺮ‬ygÎ/#x‹tã ô`ÏiB Oßg÷Ytã ß#¤ÿsƒä† Ÿwur (#qè?qßJuŠsù öNÎgøŠn=tæ 4Ó|Óø)ムŸw )

                                 [ ٤٢ : ‫| ( ] ﺍﻟﺰﻣﺮ‬NöqyJø9$# $pköŽn=tæ 4Ó|Ós% ÓÉL©9$# Û•Å¡ôJçŠsù )

                              [ ١٢ : ‫ﻠﺖ‬ ‫ ( ] ﻓ‬Èû÷ütBöqtƒ ’Îû ;N#uq»yJy™ yìö7y™ £`ßg9ŸÒs)sù )
                                       ‫ﺼ‬

 [ ٧٧ : ‫ ( ] ﺍﻟﺰﺧﺮﻑ‬šcqèWÅ3»¨B /ä3¯RÎ) tA$s% ( y7•/u‘ $uZøŠn=tã ÇÙø)u‹Ï9 à7Î=»yJ»tƒ (#÷ryŠ$tRur )

               [ ٢٩ : ‫#( ( ] ﺍﻷﺣﻘﺎﻑ‬öq©9ur zÓÅÓè% $£Jn=sù ( (#qçFÅÁRr& (#þqä9$s% çnrçŽ|Øym $£Jn=sù )

                     [ ١٠ : ‫ ( ] ﺍﳉﻤﻌﺔ‬ÇÚö‘F{$# ’Îû (#rã•Ï±tFR$$sù äo4qn=¢Á9$# ÏMuŠÅÒè% #sŒÎ*sù )

                                                [ ٢٧ : ‫ ( ] ﺍﳊﺎﻗﺔ‬spu‹ÅÊ$s)ø9$# ÏMtR%x. $pktJø‹n=»tƒ )
‫٦٨١‬                 ‫‪‬‬                ‫‪‬‬
                 ‫‪    ‬‬                        ‫‪‬‬
                                                     ‫) .‪ ] ( ¼çnz•sDr& !$tB ÇÙø)tƒ $£Js9 žxx‬ﻋﺒﺲ : ٣٨ [‬
         ‫ﻴ‬                                                     ‫ﻣ‬
‫.. ﺃ ‪‬ﺎ ﺻﻔﺔ ﺍﻹﻋﻼﻡ ﻭﺍﻹﺧﺒﺎﺭ ﻭﺍﻹﳛﺎﺀ ﻭﺍﻟﺘﻮﺻﻴﺔ ، ﻓﺘﻈﻬﺮ ﻭﺍﺿﺤﺔﹰ ﺟﻠ‪‬ﺔ ﰲ ﺍﻵﻳﺎﺕ‬
                                                              ‫ﺍﻟﻜﺮﳝﺔ ..‬
‫) ‪ ] ( tûüÅsÎ6óÁ•B ×íqäÜø)tB ÏäIwàs¯»yd t•Î/#yŠ žcr& t•øBF{$# y7Ï9ºsŒ Ïmø‹s9Î) !$oYø‹ŸÒs%ur‬ﺍﳊﺠﺮ : ٦٦ [‬

   ‫) ‪] ( Èû÷üs?§•tB ÇÚö‘F{$# ’Îû ¨b߉šøÿçGs9 É=»tGÅ3ø9$# ’Îû Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ 4’n<Î) !$oYø‹ŸÒs%ur‬ﺍﻹﺳﺮﺍﺀ : ٤ [‬

             ‫) ‪ ] ( t•øBF{$# Óy›qãB 4’n<Î) !$oYøŠŸÒs% øŒÎ) Çc’Î1ö•tóø9$# É=ÏR$pg¿2 |MZä. $tBur‬ﺍﻟﻘﺼﺺ : ٤٤ [‬
                        ‫ﻘ‬                     ‫ﻴ‬
‫ﻫﺬﻩ ﻫﻲ ﲨﻴﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻣﺸﺘ ﹼﺎﺕ ﺍﳉﺬﺭ ) ﻕ ، ﺽ ، ﻱ ( ،‬
                                     ‫ﻴ ﻥ‬
‫ﻭﻧﺮﻯ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ﺃ ﱠ ﺍﻟﻘﻀﺎﺀ ﺍﻹﳍﻲ ﻫﻮ ﺍﳊﻜﻢ ﻭﺍﻟﻔﺼﻞ ، ﻭﺍﳌﻨﻬﺞ‬
                                                                     ‫ﲤ‬
                       ‫ﺍﻟﺬﻱ ﺃ ﹼﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺧﺘﺎﺭﻩ ﻟﻌﺒﺎﺩﻩ ﻭﺃﻋﻠﻤﻬﻢ ﻭﺃﻭﺻﺎﻫﻢ ﺑﻪ ..‬
                                        ‫ﻘ‬         ‫ﻥ‬
‫.. ﻭﻣﺎ ﳚﺐ ﺃﻥ ﻧﻌﻠﻤﻪ ﺃ ﱠ ﻓﺮﺯﻧﺎ ﳌﺸﺘ ﹼﺎﺕ ﺍﳉﺬﺭ ) ﻕ ، ﺽ ، ﻱ ( ﺑﲔ ﺩﻻﻻﺕ ﺍﳊﻜﻢ‬
                      ‫ﻥ‬
‫ﻭﺍﻟﻔﺼﻞ ، ﻭﺍﻹ‪‬ﺎﺀ ﻭﺍﻹﲤﺎﻡ ، ﻭﺍﻹﻋﻼﻡ ﻭﺍﻹﳛﺎﺀ ، ﻻ ﻳﻌﲏ ﺃ ﱠ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻭﺿﻌﻨﺎﻫﺎ ﰲ‬
          ‫ﻧ‬            ‫ﻧ‬
‫ﺻ ‪ ‬ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﺪﻻﻻﺕ ﻻ ﲢﻤﻞ ﺍﻟﺪﻻﻻﺕ ﺍﻷﺧﺮﻯ .. ﺇ‪‬ﻤﺎ ﻳﻌﲏ ﺫﻟﻚ ﺃ‪‬ﻨﺎ ﻭﺿﻌﻨﺎﻫﺎ‬    ‫ﻒ‬
                                                                     ‫ﻒ‬
                       ‫ﰲ ﺻ ‪ ‬ﺍﻟﺪﻻﻻﺕ ﺍﻷﻛﺜﺮ ﻇﻬﻮﺭﺍﹰ ، ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ..‬
‫ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﻄﻔﻮ ﻓﻴﻬﺎ ﺩﻻﻻﺕ ﺍﳊﻜﻢ ﻭﺍﻟﻔﺼﻞ ، ﲢﻤﻞ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺩﻻﻻﺕ ﺍﻹ‪‬ﺎﺀ‬
‫ﻭﺍﻹﲤﺎﻡ ﻭﺍﻹﻋﻼﻡ ﻭﺍﻹﳛﺎﺀ .. ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﻄﻔﻮ ﻓﻴﻬﺎ ﺩﻻﻻﺕ ﺍﻹ‪‬ﺎﺀ ﻭﺍﻹﲤﺎﻡ ، ﲢﻤﻞ ﰲ‬
                                                      ‫ﻷ‬
‫ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺍﻟﺪﻻﻻﺕ ﺍ ُﺧﺮﻯ .. ﻭﻛﺬﻟﻚ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﻄﻔﻮ ﻓﻴﻬﺎ ﺩﻻﻻﺕ ﺍﻹﻋﻼﻡ‬
                                                       ‫ﻘ‬
‫ﻭﺍﻹﳛﺎﺀ .. ﻓﺠﻤﻴﻊ ﻣﺸﺘ ﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺗﺪﻭﺭ ﺩﺍﺧﻞ ﺇﻃﺎﺭﹴ ﻭﺍﺣﺪ‪ ‬ﻣﻦ ﺍﳌﻌﲎ ﻫﻮ‬
                                                      ‫ﺍﳊﻜﻢ ﻭﺍﻹ‪‬ﺎﺀ ﻭﺍﻹﻋﻼﻡ ..‬
                                          ‫ﻳ‬               ‫ﻠ‬
‫ﻭﺍﻟﻘﻀﺎﺀ ﻣﺴﺄﻟﺔ ﺗﺘﻌﹼﻖ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺍﳊﺮ‪‬ﺔ ﻭﺍﻟﻘﺪﺭﺓ .. ﻭﻗﺪ ﺃﻋﻄﻰ ﺍﷲ ﺗﻌﺎﱃ ﺟﺰﺀﺍﹰ ﻣﻦ ﻫﺬﻩ‬
         ‫ﻮ‬                                                  ‫ﺘ‬
‫ﺍﻟﺼﻔﺎﺕ ﻟﻠﺒﺸﺮ ، ﺣ‪‬ﻰ ﳜﺘﱪﻫﻢ ﻣﻦ ﺧﻼﳍﺎ ، ﻟﺬﻟﻚ ﻧﺮﻯ – ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻳﺼ ‪‬ﺭﻩ ﺍﻟﻘﺮﺁﻥ‬
                                                              ‫ﻥ‬
‫ﺍﻟﻜﺮﱘ – ﺃ ﱠ ﻣﺴﺄﻟﺔ ﺍﻟﻘﻀﺎﺀ ﺟﺎﺀﺕ ﻣﻘﺘﺮﻧﺔﹰ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺑﺎﻟﺒﺸﺮ ﻓﻘﻂ .. ﻓﺎﻻﺧﺘﻴﺎﺭ ﺑﲔ‬
‫٧٨١‬            ‫‪‬‬                 ‫‪‬‬
            ‫‪    ‬‬ ‫‪‬‬
                           ‫ﻬ‬
‫ﺍﻟﺒﺪﺍﺋﻞ ﻭﺍﳊﻜﻢ ﺑﻴﻨﻬﺎ ﺍﻣﺘﺎﺯ ﺑﻪ ﺍﻟﺒﺸﺮ ، ﻭﻫﺬﺍ ﻳﻌﻮﺩ ﺇﱃ ﺗﻌ ‪‬ﺪ ﺍﻹﻧﺴﺎﻥ ) ﻭﻫﻮ ﲝﺎﻟﺔ ﺍﻟﻨﻔﺲ‬
               ‫ﻳ‬             ‫ﻓ‬
‫ﺍ‪ ‬ﺩﺓ ( ﺑﺎﺧﺘﻴﺎﺭ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻨﻬﺠﻪ ، ﰲ ﺣﺎﻝ ﺗﻮﹼﺮ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳊﺮ‪‬ﺔ ﻭﺍﻟﻘﺪﺭﺓ ، ﻭﺇﱃ‬     ‫ﺮ‬
                                        ‫ﺍﻟﺘﺰﺍﻣﻪ ﺑﺎﳌﻴﺜﺎﻕ ﺍﻟﺬﻱ ﺃﺧﺬﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻪ ..‬
‫‪ö/ä3s)»sV‹ÏB x‹s{r& ô‰s%ur ö/ä3În/t•Î/ (#qãZÏB÷sçGÏ9 ö/ä.qããô‰tƒ ãAqß™§•9$#ur «!$$Î/ tbqãZÏB÷sè? Ÿw ö/ä3s9 $tBur‬‬   ‫)‬
                                                                           ‫)‪ ] ( tûüÏZÏB÷s•B LäêZä. bÎ‬ﺍﳊﺪﻳﺪ : ٨ [‬
      ‫ﻞ‬       ‫ﻴ‬                                                ‫ﻮ‬
‫.. ﻭﺗﺘﻜ ‪‬ﻥ ﻣﺴﺄﻟﺔ ﺍﻟﻘﻀﺎﺀ ) ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ( ﻣﻦ ﻋﻨﺼﺮﻳﻦ ﺃﺳﺎﺳ‪‬ﲔ ، ﻟﻜ ﱟ ﻣﻨﻬﻤﺎ‬
                                                             ‫ﻴ‬
                                                        ‫ﺣﺪﻭﺩﻩ ﺍﻟﱵ ﲤ‪‬ﺰﻩ ..‬
‫١ – ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ) ﺍﻟﻘﻀﺎﺀ ﺍﳉﱪﻱ ( : ﻭﻫﻮ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﳌﺨﻠﻮﻗﺎﺗﻪ ﺧﺎﺭﺝ‬
‫ﺇﻃﺎﺭ ﺍﻟﺘﻜﻠﻴﻒ ، ﻭﺧﺎﺭﺝ ﺣﺪﻭﺩ ﺍﻻﺧﺘﻴﺎﺭ ، ﻭﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﳛﻜﻢ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺩﻭﻥ‬
                                                               ‫ﺗ‬
            ‫ﺍﺳﺘﺜﻨﺎﺀ ، ﻓﻼ ‪‬ﻮﺟ‪‬ﺪ ﰲ ﺳﺎﺣﺔ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺑﺪﺍﺋﻞ ﻭﺧﻴﺎﺭﺍﺕ ﺃﻣﺎﻡ ﺍﳌﺨﻠﻮﻕ ..‬
‫ﺇ ﱠ ﺍﻷﺭﺽ ﺍﻟﱵ ﻗﻀﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺪﻭﺭﺍﻥ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﻭﺣﻮﻝ ﺍﻟﺸﻤﺲ ، ﺿﻤﻦ‬     ‫ﻥ‬
                                                        ‫ﻗ‬
‫ﺃﻧﻈﻤﺔ ﻣﺮﺳﻮﻣﺔ ﳍﺎ ﺑﺪﹼﺔ ﻣﻄﻠﻘﺔ ، ﻻ ﺧﻴﺎﺭ ﳍﺎ ﰲ ﻣﻌﺎﺭﺿﺔ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻹﳍﻲ ﻋﻠﻴﻬﺎ ..‬
                                                             ‫ﻥ‬
‫ﻟﺬﻟﻚ ﱂ ﻧﺮ‪ ‬ﺃ ﱠ ﺍﻷﺭﺽ ﺍﺧﺘﺎﺭﺕ ﰲ ﻳﻮﻡﹴ ﻣﻦ ﺍﻷﻳﺎﻡ ﻋﺪﻡ ﺍﻻﻧﺼﻴﺎﻉ ﳍﺬﺍ ﺍﻟﻘﻀﺎﺀ ،‬
                                               ‫ﻭﺍﻻﺳﺘﺮﺍﺣﺔ ﻣﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ..‬
       ‫ﺪ‬               ‫ﺪ‬                  ‫ﺪ‬            ‫ﻭ‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ‪‬ﻟ‪‬ﺪ‪ ‬ﰲ ﺑﻴﺌﺔ‪ ‬ﳏ ‪‬ﺩﺓ ، ﻭﺿﻤﻦ ﺃﺳﺮﺓ ﳏ ‪‬ﺩﺓ ، ﻭﰲ ﻭﻗﺖ ﳏ ‪‬ﺩ ، ﻭﰲ‬
                            ‫ﺪ‬                  ‫ﻴ‬
‫ﺟﻴﻞ ﻭﳎﺘﻤﻊ ﳍﻤﺎ ﺻﻔﺎ‪‬ﻤﺎ ﻭﻣ‪‬ﺰﺍ‪‬ﻤﺎ ﻭﺣﻀﺎﺭ‪‬ﻤﺎ ﺍﶈ ‪‬ﺩﺓ ، ﱂ ﳜﺘﺮ ﺫﻟﻚ ﺑﻨﻔﺴﻪ .. ﻟﺬﻟﻚ‬
                                          ‫ﻓﻬﻮ ﳏﻜﻮﻡ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ..‬
                                       ‫ﻣ ﺭ‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ﺍﳉﱪﻱ ، ‪‬ﺨﺘﺎ ‪ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﲝﻜﻤﺔ ﻋﻈﻴﻤﺔ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻋﻠﻤﻪ‬
                                                                 ‫ﻞ‬
‫ﻭﺣﻜﻤﺘﻪ ﺟ ﹼ ﻭﻋﻼ ، ﺣﻴﺚ ﺍﺧﺘﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﺎﺀً ﻋﻠﻰ ﺫﻟﻚ ﻣﻌﺎﻳﺶ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺃﻣﻜﻨﺘﻬﺎ‬
                                                                ‫ﻞ‬
                                 ‫ﻭﺃﺯﻣﻨﺘﻬﺎ ﻭﻛ ﹼ ﻣﺎ ﻳﺼﻴﺒﻬﺎ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﺍﻻﺧﺘﻴﺎﺭ ..‬
     ‫ﺪ‬                            ‫ﻴ‬
‫ﻭﺍﻟﺮﺅﻳﺔ ﺍﻟﱵ ﻻ ﺗﺘﺠﺎﻭﺯ ﻇﻮﺍﻫﺮ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺴﻄﺤ‪‬ﺔ ، ﻭﺍﶈﺪﻭﺩﺓ ﲟﻜﺎﻥ ﻭﺯﻣﺎﻥ ﳏ ‪‬ﺩﻳﻦ ،‬
                        ‫ﺧﻘ‬
‫ﻭﺍﻟﱵ ﻻ ﺗﻨﻔﺬ ﺇﱃ ﺭﻛﻦ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮ ) ﻋﺎﱂ ﺍﻵﺧﺮﺓ ﺍﻟﺬﻱ ‪‬ﻠ ﹶﺖ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﺟﻠﻪ ( ، ﲡﻌﻞ‬
 ‫٨٨١‬           ‫‪‬‬                  ‫‪‬‬
            ‫‪    ‬‬ ‫‪‬‬
 ‫ﻧ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﻴﻤﻮﻥ ﻟﻠﺪﻧﻴﺎ ﻭﺯﻧﺎﹰ ، ﻳﻨﻈﺮﻭﻥ ﺃﺣﻴﺎﻧﺎﹰ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ، ﻋﻠﻰ ﺃ‪‬ﻪ‬
   ‫ﳛﻤﻞ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﻈﻠﻢ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ، ﻭﺷﻴﺌﺎﹰ ﻣﻦ ﺣﺴﻦ ﺍﳊﻆ ﻭﺍﻹﻛﺮﺍﻡ ﻟﺒﻌﻀﻬﻢ ﺍﻵﺧﺮ ..‬
‫‪!$¨Br&ur ÇÊÎÈ Ç`tBt•ø.r& ú†În1u‘ ãAqà)uŠsù ¼çmyJ¨ètRur ¼çmtBt•ø.r'sù ¼çmš/u‘ çm9n=tGö/$# $tB #sŒÎ) ß`»|¡RM}$# $¨Br'sù‬‬   ‫)‬
                    ‫)‪ ] ( Ç`oY»ydr& þ’În1u‘ ãAqà)uŠsù ¼çms%ø—Í‘ Ïmø‹n=tã u‘y‰s)sù çm9n=tGö/$# $tB #sŒÎ‬ﺍﻟﻔﺠﺮ : ٥١ – ٦١ [‬
                                                ‫ﻠ‬     ‫ﺗ‬
‫ﻓﺎﳊﺴﺎﺑﺎﺕ ﻋﻨﺪ ﻫﺆﻻﺀ ‪‬ﻘﺎﺱ ﻛﹼﻬﺎ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﻧﻴﺎ ، ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻣﻴﺰﺍﻥ ﺍﻵﺧﺮﺓ ، ﻟﺬﻟﻚ‬
                          ‫ﻲ‬                                    ‫ﻮ‬
‫ﻓﺎﻟﺴﻌﻴﺪ ﰲ ﺗﺼ ‪‬ﺭﻫﻢ ﻫﻮ ﻣﻦ ﺃﻗﺒﻠﺖ ﺍﻟﺪﻧﻴﺎ ﺇﻟﻴﻪ ، ﻭﺍﻟﺸﻘ ‪ ‬ﻫﻮ ﻣﻦ ﺃﺩﺑﺮﺕ ﻋﻨﻪ ... ﻭﺍﷲ‬
 ‫ﺗﻌﺎﱃ ﻳﻀﻲﺀ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ، ﻛﺎﺷﻔﺎﹰ ﳍﻢ ﺣﻘﻴﻘﺔ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ﻭﺟﻮﻫﺮﻩ ..‬
‫%‪È@ž2uqtGuŠù=sù «!$# ’n?tãur 4 $uZ9s9öqtB uqèd $uZs9 ª!$# |=tFŸ2 $tB žwÎ) !$uZu;‹ÅÁム`©9 @è‬‬                            ‫)‬
                                                                                 ‫#$9‪ ] ( šcqãZÏB÷sßJø‬ﺍﻟﺘﻮﺑﺔ : ١٥ [‬
    ‫ﺰ‬
‫ﻓﻴﻨﻈﺮ ﺍﳌﺆﻣﻦ ﺇﱃ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻧﻈﺮﺓﹰ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺇﳝﺎﻧﻪ ﺑﻌﺪﻝ ﺍﳋﺎﻟﻖ ﻋ ‪ ‬ﻭﺟﻞ‬
                       ‫ﻴ‬
‫ﻭﺻﺪﻗﻪ ﻭﺣﻜﻤﺘﻪ ، ﻧﻈﺮﺓﹰ ﻻ ﺗﻘﻒ ﻋﻨﺪ ﺣﺪﻭﺩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺴﻄﺤ‪‬ﺔ ﻷﺣﺪﺍﺙ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ..‬
 ‫ﻧ‬                                              ‫ﻞ‬
‫ﻟﺬﻟﻚ ﳒﺪ ﺍﳌﺆﻣﻦ ﻳﺘﻔﺎﻋﻞ ﻣﻊ ﻛ ﹼ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ﺍﳉﱪﻱ ، ﻋﻠﻰ ﺃ‪‬ﻪ‬
           ‫ﻴ‬                                                    ‫ﻥ‬
‫ﻟﺼﺎﳊﻪ ، ﻭﺃ ﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﻟﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ، ﻭﻫﺬﺍ ﻣﺎ ﺗﺒ‪‬ﻨﻪ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻘﺮﺁﻧ‪‬ﺔ ) %‪ ( $uZs9 ª!$# |=tFŸ2 $tB žwÎ) !$uZu;‹ÅÁム`©9 @è‬ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﺎﻟﺼﻴﻐﺔ ) 9‪ ( $uZs‬ﻭﻟﻴﺲ‬
                                                                                    ‫ﻴ‬
                                ‫ﺃ‬               ‫ﻳ‬
‫ﺑﺎﻟﺼﻴﻐﺔ ) ﻋﻠﻴﻨﺎ ( .. ﻭﻟﺬﻟﻚ ﻻ ‪‬ﻔﺘ‪‬ﻦ ﺍﳌﺆﻣﻦ ﲟﺎ ﹸﰐ ﻫﻮ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ ، ﻭﻻ‬
                                              ‫ﺧ‬
     ‫ﳛﺮﻑ ﺫﻟﻚ ﻧﻈﺮﻩ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ‪‬ﻠﻘﹶﺖ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﺟﻠﻬﺎ ، ﻭﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ..‬
‫) ‪$u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû $pkÍ5 Nåku5Éj‹yèã‹Ï9 ª!$# ߉ƒÌ•ãƒ $yJ¯RÎ) 4 öNèd߉»s9÷rr& Iwur óOßgä9ºuqøBr& y7ö7Éf÷èè? Ÿxsù‬‬

                                                           ‫‪ ] ( tbrã•Ïÿ»x. öNèdur öNåkߦàÿRr& t,yd÷“s?ur‬ﺍﻟﺘﻮﺑﺔ : ٥٥ [‬
                                                               ‫ﻥ‬
‫ﺇ ﱠ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ﺍﳉﱪﻱ ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺩﻭﻥ ﺳﺎﺑﻖ ﺍﺧﺘﻴﺎﺭ ، ﻫﻮ ﻗﻀﺎﺀ‬
                                  ‫ﻴ‬
‫ﻋﺎﺩﻝ ﺣﻜﻴﻢ ، ﺇﺫﺍ ﻣﺎ ﻗﻴﺲ ﰲ ﻣﻴﺰﺍﻥ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘ‪‬ﺔ ﺍﻟﻜﺎﻣﻠﺔ ) ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻌﺎﹰ ( ،‬
  ‫٩٨١‬            ‫‪‬‬                 ‫‪‬‬
             ‫‪    ‬‬ ‫‪‬‬
                           ‫ﻃ‬              ‫ﺃ‬
 ‫ﻭﻟﻴﺲ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺪﻫﺎ .. ﻭﻟﻮ ﹸﺗﻴﺢ ﻟﻺﻧﺴﺎﻥ ﺍﻻ ﹼﻼﻉ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻟﻌﻠﻢ ﻫﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ، ﻭﻻﺧﺘﺎﺭ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ .. ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺫﻟﻚ – ﰲ ﲝﺚ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ –‬
‫ﰲ ﺭﺣﻠﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ .. ﻓﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﺑﺄﻣﺮﹴ‬
          ‫ﻴ ﻳ‬              ‫ﺗﺪ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ، ﻫﻲ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﻭﻗﻌﺖ ﻓﻴﻬﻢ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ‪‬ﻌ‪  ‬ﻗﻀﺎﺀً ﻛﻮﻧ‪‬ﺎﹰ ﺟﱪ‪‬ﺎﹰ .. ﻭﻫﺬﺍ‬
‫ﺍﻟﻘﻀﺎﺀ ﻛﺎﻥ ﻇﺎﻫﺮﻩ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻟﻌﺪﻝ ﻭﺍﳊﻖ ، ﻭﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ‬
            ‫ﻦ‬                                                       ‫ﻳ‬
‫ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﻈﺎﻫﺮ‪‬ﺔ ﺍﶈﺪﻭﺩﺓ ﲟﻘﺎﻳﻴﺲ ﺍﻟﺪﻧﻴﺎ ، ﻭﺍﶈﺠﻮﺑﺔ ﻋﻦ ﺭﺅﻳﺔ ﺍﻟﻐﻴﺐ .. ﻭﻟﻜ ‪ ‬ﺣﻘﻴﻘﺔ ﻫﺬﺍ‬
‫ﺍﻟﻘﻀﺎﺀ ﻫﻮ ﺣﻖ ﻭﻋﺪﻝ ، ﻭﻫﻮ ﻟﺼﺎﱀ ﺍﻟﺬﻳﻦ ﻭﻗﻊ ﻋﻠﻴﻬﻢ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ .. ﻭﻣﻌﺮﻓﺔ ﻫﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﲢﺘﺎﺝ ﺇﱃ ﺭﺅﻳﺔ ﺍﻟﻐﻴﺐ ، ﻭﺇﱃ ﻗﻴﺎﺱ ﺍﻷﺣﺪﺍﺙ ﰲ ﻣﻴﺰﺍﻥ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗﺸﻤﻞ‬
                                                                 ‫ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ..‬
    ‫ﻗ ﺃ‬
‫ﻓﺄﺻﺤﺎﺏ ﺍﻟﺴﻔﻴﻨﺔ ﺃﻧﻘﺬﻫﻢ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﻣﻦ ﻓﻘﺪﺍ‪‬ﻢ ﻟﺴﻔﻴﻨﺘﻬﻢ ، ﻭﺍﻟﻐﻼﻡ ﺍﻟﺬﻱ ﹸﺘﻞ ﹸﻧﻘﺬ‬
          ‫ﻨ‬            ‫ﺩ‬
‫ﻣﻦ ﻗﻴﺎﻣﻪ ﺑﺄﻋﻤﺎﻝ – ﺳﻴﻘﻮﻡ ‪‬ﺎ ﻟﻮ ﺑﻘﻲ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ – ﺗﺆ ‪‬ﻱ ﺑﻪ ﺇﱃ ﺟﻬ‪‬ﻢ ، ﻭﺃﺑﻮﺍﻩ‬
‫ﹸﻧﻘﺬﻭﺍ ﻣﻦ ﺍﻧﻘﻴﺎﺩﻫﻢ ﺇﱃ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ، ﻓﻴﻤﺎ ﻟﻮ ﺑﻘﻲ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ،‬    ‫ﺃ‬
                        ‫ﺗ‬               ‫ﻖ‬
‫ﻭﺍﺳﺘﺒﺪﻟﻮﺍ ﺧﲑﺍﹰ ﻣﻨﻪ ﺑﻐﻼﻡﹴ ﺃﻗﺮﺏ ﺇﱃ ﺍﳊ ‪ ، ‬ﻭﺇﱃ ﺩﻓﹾﻌ‪‬ﻬﻢ ﺑﺎ‪‬ﺠﺎﻩ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ ..‬
                                                               ‫ﺃ‬
                  ‫ﻭﺍﳉﺪﺍﺭ ﺍﻟﺬﻱ ﹸﻗﻴﻢ ﻓﻮﻕ ﺍﻟﻜﱰ ، ﺣﻔﻆ ﻫﺬﺍ ﺍﻟﻜﱰ ﻟﻠﻐﻼﻣﲔ ﺍﻟﻴﺘﻴﻤﲔ ..‬
            ‫ﻥ‬                                               ‫ﻥ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃ ﱠ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻮﱐ ﻫﻮ ﺩﺍﺋﻤﺎﹰ ﻟﺼﺎﱀ ﺍﳌﺨﻠﻮﻕ ﻷ ﱠ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ‬
    ‫ﻻ‬               ‫ﻳ‬
‫ﳛﻜﻢ ﺍﳌﺨﻠﻮﻕ ﺩﻭﻥ ﺳﺎﺑﻖ ﻋﻠﻢ ﻭﺍﺧﺘﻴﺎﺭ ، ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ‪‬ﺮﻳﺪ ﳌﺨﻠﻮﻗﺎﺗﻪ ﺇ ﱠ ﺍﳋﲑ‬
                                                                          ‫..‬
                               ‫) ‪ ] ( tûüÏHs>»yèù=Ïj9 $VJù=àß ß‰ƒÌ•ãƒ ª!$# $tBur‬ﺁﻝ ﻋﻤﺮﺍﻥ : ٨٠١ [‬
‫ﻭﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻮﱐ ) ﺍﳉﱪﻱ ( ﺣﺎﺻﻞ ﻻ ﳏﺎﻝ ، ﻭﻫﻮ ﳛﻜﻢ ﺍﳌﺨﻠﻮﻕ ﻋﱪ ﺳﺎﺣﺔ‬
                                        ‫ﺍﻟﻐﻴﺐ ﺩﻭﻥ ﺳﺎﺑﻖ ﻋﻠﻢ ﻭﺍﺧﺘﻴﺎﺭ ..‬
                                                                 ‫‪‬‬
               ‫‪ ‬‬
‫٠٩١‬                  ‫‪‬‬                ‫‪‬‬
                  ‫‪    ‬‬                           ‫‪‬‬
‫) ‪( ¼çms?r'|¡YÏB ã@à2ù's? ÇÚö‘F{$# èp-/!#yŠ žwÎ) ÿ¾ÏmÏ?öqtB 4’n?tã öNçl°;yŠ $tB |NöqyJø9$# Ïmø‹n=tã $uZøŠŸÒs% $£Jn=sù‬‬

                                                                                                   ‫( ] ﺳﺒﺄ : ٤١ [‬
‫) ‪] ( 4 $ydt•øBr& >ä!$yJy™ Èe@ä. ’Îû 4‘ym÷rr&ur Èû÷ütBöqtƒ ’Îû ;N#uq»yJy™ yìö7y™ £`ßg9ŸÒs)sù‬ﻓ ‪‬ﻠﺖ : ٢١ [‬
         ‫ﺼ‬
             ‫ﻠ‬                            ‫ﻠ‬
‫.. ﻭﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﻮﱐ ) ﺍﳉﱪﻱ ( ﻳﺘﻌﹼﻖ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ، ﺍﳌﺘﻌﹼﻘﺔ ﺑﺪﻭﺭﻫﺎ ﻣﻊ‬
                               ‫ﺩ‬
‫ﺇﺧﺮﺍﺝ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ – ﻋﱪ ﺍﻷﺳﺒﺎﺏ – ﺇﱃ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﺑﺎﻟﺘﺎﱄ‬
        ‫ﻓﺎﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ﻳﺴﲑ ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ﻣﻦ ﺍﳌﺎﺿﻲ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ، ﻭﳛﻴﻂ ﺑﺎﻵﻥ ..‬
                                                                                        ‫‪‬‬
       ‫‪ ‬‬
                                                           ‫‪‬‬
                                                      ‫‪  ‬‬
                                                                      ‫‪ ‬‬
                                                                                                                        ‫‪‬‬
                                                                                                                        ‫‪‬‬
                                ‫: ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ‬                                       ‫‪‬‬
                                                                                                   ‫‪‬‬
‫٢ – ﺍﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ) ﻗﻀﺎﺀ ﺍﻻﺧﺘﻴﺎﺭ ( : ﻭﻫﻮ ﻣﺎ ﺣﻜﻢ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺧﺘﺎﺭﻩ‬
                                  ‫ﺗ‬
‫ﻟﻌﺒﺎﺩﻩ ﻣﻨﻬﺠﺎﹰ ، ﻭﺃﻋﻠﻤﻬﻢ ﺑﻪ ، ﻭﺃﻣﺮﻫﻢ ﺑﺎ‪‬ﺒﺎﻋﻪ ، ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺩﺍﺧﻞ ﺣﺪﻭﺩ‬
                                                               ‫ﺍﻻﺧﺘﻴﺎﺭ ..‬
                     ‫ﻬ‬              ‫ﻻ‬
‫ﻭﻣﺎ ﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ﻭﺍﺧﺘﻴﺎﺭﻩ ، ﺇ ﱠ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﺗﻌ ‪‬ﺪ ﺍﻹﻧﺴﺎﻥ ﲝﻤﻠﻬﺎ ﻭﻫﻮ‬
                       ‫ﺩ‬                                       ‫ﺮ‬
    ‫ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﻔﺲ ﺍ‪ ‬ﺩﺓ ، ﻗﺒﻞ ﻧﺰﻭﻟﻪ – ﻋﱪ ﺍﳉﺴﺪ – ﺇﱃ ﻋﺎﱂ ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..‬
           ‫ﻠ‬                    ‫ﺗ‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻫﻮ ﺍﳌﻴﺰﺍﻥ ﺍﻟﺬﻱ ‪‬ﻮﺯ‪‬ﻥ ﻓﻴﻪ ﺃﻋﻤﺎﻝ ﺍﳌﻜﱠﻔﲔ ﺑﺎﻟﻌﺒﺎﺩﺓ‬
  ‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ، ﺣﻴﺚ ﻳﺘﻔﺎﺿﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺣﺴﺐ ﺩﺭﺟﺎﺕ ﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺬﺍ ﺍﻟﻘﻀﺎﺀ ..‬
‫١٩١‬           ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬ ‫‪‬‬
‫ﻓﺎﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ﺍﻻﺧﺘﻴﺎﺭﻱ ، ﻣﻨﻬﺠﺎﹰ ﻛﺎﻣﻼﹰ ﳉﻤﻴﻊ‬
                                                    ‫ﻴ ﺒﻳ‬
‫ﺣﺮﻛﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﺘﻜﻠﻴﻔ‪‬ﺔ ﺍﻟﺘﻌ‪‬ﺪ‪‬ﺔ ، ﺃﻱ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﻧﺼﻴﺎﻉ ﻟﻪ ﰲ‬
‫ﻛ ﱢ ﺣﺮﻛﺎﺕ ﺍﳊﻴﺎﺓ .. ﻓﺎﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ) ﺍﻻﺧﺘﻴﺎﺭﻱ ( ﻫﻮ ﺧﻴﺎﺭ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻮﺣﻴﺪ ﰲ‬          ‫ﻞ‬
                                                                            ‫ﺒﻳ‬
                                    ‫ﺣﻴﺎ‪‬ﻢ ﺍﻟﺘﻌ‪‬ﺪ‪‬ﺔ ، ﻭﻻ ﺧﻴﺎﺭ ﳍﻢ ﻏﲑ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ..‬
‫) ‪ô`ÏB äouŽz•Ïƒø:$# ãNßgs9 tbqä3tƒ br& #·•øBr& ÿ¼ã&è!qß™u‘ur ª!$# Ó|Ós% #sŒÎ) >puZÏB÷sãB Ÿwur 9`ÏB÷sßJÏ9 tb%x. $tBur‬‬

              ‫&‪ ] ( $YZ•Î7•B Wx»n=|Ê ¨@|Ê ô‰s)sù ¼ã&s!qß™u‘ur ©!$# ÄÈ÷ètƒ `tBur 3 öNÏdÌ•øBr‬ﺍﻷﺣﺰﺍﺏ : ٦٣ [‬
       ‫ﻴ‬                                           ‫ﻥ‬                        ‫ﻴ‬
‫ﺗﺒ‪‬ﻦ ﻟﻨﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃ ﱠ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ، ﻣﻨﻬﺠﺎﹰ ﺣﻴﺎﺗ‪‬ﺎﹰ ، ﻫﻮ‬
‫ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺩﻭﻥ ﻏﲑﻫﻢ .. ﻭﺑﺎﻟﺘﺎﱄ ﻓﻐﲑﻫﻢ ﻻ ﻳﻌﻤﻠﻮﻥ ‪‬ﺬﺍ ﺍﻟﻘﻀﺎﺀ‬
‫) ‪>puZÏB÷sãB Ÿwur 9`ÏB÷sßJÏ9 tb%x. $tBur‬‬              ‫ﻥ ﺺ‬
                                           ‫ﺍﳌﻨﻬﺠﻲ ﺍﻻﺧﺘﻴﺎﺭﻱ .. ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠ ﺍﻟﻨ ‪ ‬ﺍﻟﻘﺮﺁﱐ ﺟﺎﺀ‬
                                 ‫ﻥ‬
‫( ، ﻭﱂ ﻳﺄﺕ ) ﻭﻣﺎ ﻛﺎﻥ ﻹﻧﺴﺎﻥ ..... ( ، ﻷ ﱠ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻻ ﻳﻌﻤﻠﻮﻥ ‪‬ﺬﺍ ﺍﻟﻘﻀﺎﺀ ﻭﻻ‬
‫‪¨@|Ê ô‰s)sù ¼ã&s!qß™u‘ur ©!$# ÄÈ÷ètƒ `tBur‬‬                          ‫ﻳ‬
                                                   ‫ﳜﺘﺎﺭﻭﻧﻪ ﰲ ﺃﻣﻮﺭﻫﻢ ﺍﻻﺧﺘﻴﺎﺭ‪‬ﺔ .. ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬
‫‪ ( $YZ•Î7•B Wx»n=|Ê‬ﺒ‪‬ﻦ ﻟﻨﺎ ﺃ ﱠ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻌﺼﻴﻪ‬
                                               ‫ﻥ‬        ‫ﻳﻴ‬
                                                                                                          ‫ﺍﻹﻧﺴﺎﻥ ..‬
                                                                 ‫ﰎ‬
‫ﻭﻗﺪ ﹼ ﺇﺑﻼﻍ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ﺇﱃ ﺍﻟﺒﺸﺮ ، ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ..‬
  ‫ﻟﺬﻟﻚ ﻓﻤﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺍﻻﻧﺼﻴﺎﻉ ﻟﻪ ..‬
‫‪þ’Îû (#r߉Ågs† Ÿw §NèO óOßgoY÷•t/ t•yfx© $yJŠÏù x8qßJÅj3ysム4Ó®Lym šcqãYÏB÷sムŸw y7În/u‘ur Ÿxsù‬‬                ‫)‬
                                 ‫&‪ ] ( $VJŠÎ=ó¡n@ (#qßJÏk=|¡ç„ur |MøŠŸÒs% $£JÏiB %[`t•ym öNÎhÅ¡àÿRr‬ﺍﻟﻨﺴﺎﺀ : ٥٦ [‬
‫ﻓﺎﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ﺍﻻﺧﺘﻴﺎﺭﻱ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﻣﻨﻬﺠﺎﹰ ، ﻭﺍﻟﺬﻱ ﻳﺸﻤﻞ‬
   ‫ﻳ‬
‫ﲨﻴﻊ ﺍﻷﻭﺍﻣﺮ ﺍﻟﱵ ﺃﻣﺮﻫﻢ ﺑﻔﻌﻠﻬﺎ ، ﻭﻣﻦ ﺗﺒﻴﲔ ﻟﻠﺤﻼﻝ ﻭﺍﳊﺮﺍﻡ ، ﻫﻮ ﺍﳉﺴﺮ ﺍﻟﺬﻱ ‪‬ﻮﺻﻞ‬
                                                                 ‫ﻨ‬
                                    ‫ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟ‪‬ﺘﻪ ، ﻭﻳﻨﻘﺬﻫﻢ ﻣﻦ ﻏﻀﺒﻪ ﻭﻧﺎﺭﻩ ..‬
١٩٢                                  
                                            
ì$öqyz Ÿxsù y“#y‰èd yìÎ7s? `yJsù “W‰èd ÓÍh_ÏiB Nä3¨Yt•Ï?ù'tƒ $¨BÎ*sù ( $YèŠÏHsd $pk÷]ÏB (#qäÜÎ7÷d$# $oYù=è%    )
                                                               [ ٣٨ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tbqçRt“øts† öNèd Ÿwur öNÍköŽn=tæ
   ‫ﺗ‬
‫ﺒﺎﻉ‬‫ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ﺍﻻﺧﺘﻴﺎﺭﻱ ، ﻭﻋﻦ ﺣﻜﻤﻪ ﻭﻫﺪﺍﻩ ، ﻳﻌﲏ ﺍ‬
                                                         .. ‫ﺍﳍﻮﻯ ﻭﺍﻟﻀﻼﻝ‬
 öNà2uä!#uq÷dr& ßìÎ7¨?r& Hw @è% 4 «!$# Èbrߊ `ÏB tbqããô‰s? šúïÏ%©!$# y‰ç6ôãr& ÷br& àMŠÍkçX ’ÎoTÎ) ö@è%         )
                                        [ ٥٦ : ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tûïωtFôgãKø9$# šÆÏB O$tRr& !$tBur #]ŒÎ) àMù=n=|Ê ô‰s%

yìt7©?$# Ç`£JÏB ‘@|Êr& ô`tBur 4 öNèduä!#uq÷dr& šcqãèÎ7-Ftƒ $yJ¯Rr& öNn=÷æ$$sù y7s9 (#qç7ŠÉftFó¡o„ óO©9 bÎ*sù   )
    [ ٥٠ : ‫ ( ] ﺍﻟﻘﺼﺺ‬tûüÏJÎ=»©à9$# tPöqs)ø9$# “ωöku‰ Ÿw ©!$# žcÎ) 4 «!$# šÆÏiB “W‰èd ÎŽö•tóÎ/ çm1uqyd
                       ‫ﺗ‬
‫ﺒﺎﻉ ﺍﻟﺸﻴﻄﺎﻥ ، ﺍﻟﺬﻱ ﻳﺴﻌﻰ‬‫ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ﻭﻫﺪﺍﻩ ، ﻳﻌﲏ ﺍ‬
                          .. ‫ﻹﺑﻌﺎﺩ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ‬
tA$s% ÇÑÌÈ šúüÅÁn=øÜßJø9$# ãNßg÷YÏB x8yŠ$t7Ïã žwÎ) ÇÑËÈ tûüÏèuHødr& öNßg¨ZtƒÈqøî_{ y7Ï?¨“ÏèÎ6sù tA$s%          )
– ٨٢ : ‫ ( ] ﺹ‬tûüÏèuHødr& öNåk÷]ÏB y7yèÎ7s? `£JÏBur y7ZÏB tL©èygy_ ¨bV|øBV{ ÇÑÍÈ ãAqè%r& ¨,ptø:$#ur ‘,ptø:$$sù
                                                                                                               [ ٨٥
                         ‫ﺪ‬                                          ‫ﻥ‬
‫ ﺍﻟﺬﻱ ﻳﻔﺼﻞ ﺍﻹﳝﺎﻥ ﻋﻦ ﺍﻟﻜﻔﺮ‬ ‫ﺇ ﹼ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ﻭﺣﻜﻤﻪ ﻫﻮ ﺍﳊ‬
                                                                                                                   ..
               [ ٤٤ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbrã•Ïÿ»s3ø9$# ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Oä3øts† óO©9 `tBur )
                                                                                ‫ﺪ‬
                                                    .. ‫ ﺍﻟﺬﻱ ﻳﻔﺼﻞ ﺍﻟﻌﺪﻝ ﻋﻦ ﺍﻟﻈﻠﻢ‬ ‫.. ﻭﻫﻮ ﺍﳊ‬
            [ ٤٥ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbqßJÎ=»©à9$# ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur )
                                                                            ‫ﺪ‬
                                                .. ‫ ﺍﻟﺬﻱ ﻳﻔﺼﻞ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻟﻔﺴﻖ‬ ‫.. ﻭﻫﻮ ﺍﳊ‬
١٩٣                                   
                                                  
       [ ٤٧ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬šcqà)Å¡»xÿø9$# ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur )
      ‫ﺩ‬                                               ‫ﻳ‬
‫ﻋﻮﺍ ﺇﱃ‬ ‫ﻌﺮﺿﻮﻥ ﻋﻦ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﻀﺎﺋﻪ ﺍﳌﻨﻬﺠﻲ ، ﺇﺫﺍ‬ ‫.. ﻟﺬﻟﻚ ﻧﺮﻯ ﺍﻟﻈﺎﳌﲔ‬
                       .. ‫ﺬﺍ ﺍﻟﻘﻀﺎﺀ‬ ‫ﺫﻟﻚ .. ﻭﺫﻟﻚ ﻋﻠﻰ ﻧﻘﻴﺾﹴ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻠﺘﺰﻣﲔ‬
`ä3tƒ bÎ)ur ÇÍÑÈ tbqàÊÌ•÷è•B Nåk÷]ÏiB ×,ƒÌ•sù #sŒÎ) öNæhuZ÷•t/ zNä3ósuŠÏ9 ¾Ï&Î!qß™u‘ur «!$# ’n<Î) (#þqããߊ #sŒÎ)ur )

y#‹Ïts† br& šcqèù$sƒs† ÷Pr& (#þqç/$s?ö‘$# ÇPr& íÚt•¨B NÍkÍ5qè=è% ’Îûr& ÇÍÒÈ tûüÏZÏãõ‹ãB Ïmø‹s9Î) (#þqè?ù'tƒ ‘,ysø9$# ãNçl°;

#sŒÎ) tûüÏZÏB÷sßJø9$# tAöqs% tb%x. $yJ¯RÎ) ÇÎÉÈ šcqßJÎ=»©à9$# ãNèd y7Í´¯»s9'ré& ö@t/ 4 ¼ã&è!qß™u‘ur öNÍköŽn=tã ª!$#

ãNèd y7Í´¯»s9'ré&ur 4 $uZ÷èsÛr&ur $uZ÷èÏJy™ (#qä9qà)tƒ br& öNßgoY÷•t/ u/ä3ósu‹Ï9 ¾Ï&Î!qß™u‘ur «!$# ’n<Î) (#þqããߊ

] ( tbrâ“ͬ!$xÿø9$# ãNèd y7Í´¯»s9'ré'sù Ïmø)-Gtƒur ©!$# |·øƒs†ur ¼ã&s!qß™u‘ur ©!$# ÆìÏÜム`tBur ÇÎÊÈ tbqßsÎ=øÿßJø9$#
                                                                                                 [ ٥٢ – ٤٨ : ‫ﺍﻟﻨﻮﺭ‬
              ‫ﺪ‬
‫ﺍﻫﺎ ﺍﻹﻧﺴﺎﻥ ﻇﻠﻢ‬ ‫ﻭﺍﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻳﺮﺳﻢ ﺣﺪﻭﺩ ﺍﷲ ﺗﻌﺎﱃ ، ﺍﻟﱵ ﺇﻥ ﺗﻌ‬
                                                                                   ‫ﻖ‬
                                                         .. ‫ ﻋﻠﻴﻪ ﻏﻀﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﺨﻄﻪ‬ ‫ﻧﻔﺴﻪ ، ﻭﺣ‬
                        [ ٢٢٩ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬tbqãKÎ=»©à9$# ãNèd y7Í´¯»s9'ré'sù «!$# yŠr߉ãn £‰yètGtƒ `tBur )

                                 [ ١ : ‫¼ 4 ( ] ﺍﻟﻄﻼﻕ‬çm|¡øÿtR zNn=sß ô‰s)sù «!$# yŠr߉ãn £‰yètGtƒ `tBur )
     ‫ﺩ‬                   ‫ﻡ‬                  ‫ﻥ‬                           ‫ﻥ‬
‫ﻱ ﺇﱃ‬ ‫ ﻟﻠﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ، ﻳﺆ‬ ‫ﺇ ﹼ ﻓﺴﺎﺩ ﺍﻟﺒﺸﺮ ﺃﻛﱪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠ ﻋﺪﻡ ﺍﻻﻧﺼﻴﺎﻉ ﺍﻟﺘﺎ‬
) ‫ﺍﻟﻀﻼﻝ ، ﻓﻤﺎ ﻧﺮﺍﻩ ﻣﻦ ﻓﺴﺎﺩ ﻫﻮ ﻧﺎﺗﺞ ﻋﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻗﻀﺎﺋﻪ ﺍﳌﻨﻬﺠﻲ ( .. ﻓﺎﻟﻔﺎﺭﻕ ﺑﲔ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﻟﻌﺒﺎﺩﻩ ﻭﺑﲔ‬
                .. ‫ﻣﻨﺎﻫﺞ ﺍﻟﺒﺸﺮ ، ﻳﻮﺍﺯﻱ ﺍﻟﻔﺎﺭﻕ ﰲ ﺍﻟﻘﺪﺭﺓ ﻭﺍﳊﻜﻤﺔ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺍﻟﺒﺸﺮ‬
: ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬tbqãZÏ%qム5Qöqs)Ïj9 $VJõ3ãm «!$# z`ÏB ß`|¡ômr& ô`tBur 4 tbqäóö7tƒ Ïp¨ŠÎ=Îg»yfø9$# zNõ3ßssùr& )
                                                                                                                   [ ٥٠
‫٤٩١‬           ‫‪‬‬                ‫‪‬‬
           ‫‪    ‬‬ ‫‪‬‬
                                       ‫ﻴ‬
‫ﻭﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ﻫﻮ ﻣﺴﺄﻟﺔ ﺑ‪‬ﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ، ﻭﺃﻋﻠﻤﻬﻢ ‪‬ﺎ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺭﺳﻠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ، ﻟﺬﻟﻚ ﻳﺘﻔﺎﻋﻞ ﺍﻟﺒﺸﺮ ﻣﻊ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﻋﱪ ﺳﺎﺣﺔ ﺍﻟﺸﻬﺎﺩﺓ ، ﻭﻟﻴﺲ‬
‫ﻋﱪ ﺳﺎﺣﺔ ﺍﻟﻐﻴﺐ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺗﻔﺎﻋﻠﻬﻢ ﻣﻊ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻜﻮﱐ ﺍﳉﱪﻱ ، ﻓﻠﻮ ﻛﺎﻥ ﺗﻔﺎﻋﻞ‬
  ‫ﻳ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ﻣﻦ ﺧﻼﻝ ﺳﺎﺣﺔ ﺍﻟﻐﻴﺐ ، ﻷﺻﺒﺢ ﻫﺬﺍ ﺍﻟﻘﻀﺎﺀ ﺟﱪ‪‬ﺎﹰ‬
                                                                     ‫..‬
                                                                    ‫‪‬‬
            ‫‪ ‬‬                 ‫‪‬‬
                                                                                            ‫‪‬‬
                                              ‫ﻻ ﺗ‬
‫ﻭﻗﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﻬﺠﻲ ﻻ ﻳﻜﻮﻥ ﺇ ﹼ ﺑﺎ‪‬ﺠﺎﻩ ﺍﳋﲑ ، ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﺭﺍﺩﺓ‬
       ‫ﻳ‬                      ‫ﻴ‬
‫ﺍﻹﳍ‪‬ﺔ .. ﻓﻬﺬﺍ ﺍﻟﻘﻀﺎﺀ ﻫﻮ ﻣﺎ ﺃﺭﺍﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ) ﺇﺭﺍﺩﺓ ﺷﺮﻋ‪‬ﺔ ( ، ﻭﺑﺎﻟﺘﺎﱄ ﻣﺎ ﱂ ‪‬ﺮﺩ ﻏﲑﻩ‬       ‫ﻴ‬
                                            ‫ﻴ‬                          ‫ﻠ‬
‫.. ﻓﻬﺬﺍ ﺍﻟﻘﻀﺎﺀ ﻳﺘﻌﹼﻖ ﺑﺈﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺸﺮﻋ‪‬ﺔ ، ﻭﻳﻨﺘﻤﻲ ) ﻛﺎﻹﺭﺍﺩﺓ ( ﺇﱃ ﻋﺎﱂ ﻣﺎ ﻓﻮﻕ‬
                                   ‫ﺪ‬
‫ﺍﳌﺎ ‪‬ﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ .. ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻘﻀﺎﺀ ﺍﳌﻨﻬﺠﻲ ﳝﺘ ‪ ‬ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺰﻣﻦ ﺑﺸﻜﻞﹴ ﺛﺎﺑﺖ ﻻ‬         ‫ﺩ‬
                                                                                        ‫ﻴ‬
                                                                                   ‫ﻳﺘﻐ‪‬ﺮ ..‬
      ‫‪ ‬‬
                                                        ‫‪‬‬
                                                   ‫‪  