تحقيق الوصال
- 3.
ﺍﳌﻘﺪﻣـــــــــــــــﺔ
ﺍﳌﺒﻌـﻮﺙ ﻋﻠـﻰ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺼﻼﺓ ،ﻣﺰﻳﺪﻩ ﻭﻳﻜﺎﻓﺊ ﻧﻌﻤﻪ ﻳﻮﺍﰲ ﺍﺪﲪ ،ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﷲ ﺍﳊﻤﺪ
ﺃﲨ ﻭﺻﺤﺒﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﳏﻤﺪ ﺳﻴﺪﻧﺎ ﻟﻠﻌﺎﳌﲔ ﺭﲪﺔﺑﻌﺪ ﺃﻣﺎ ،ﻌﲔ:
ﻳﺪﻳﻚ ﺑﲔ ﺍﻟﱵ ﺍﻟﺼﻔﺤﺎﺕ ﻓﻬﺬﻩ–ﺍﻟﻘﺎﺭﺉ ﺃﺧﻲ-ﺍﻟ ﻋﻦ ﺗﺘﺤﺪﺙ،ﺍﻟﻌﻈﻴﻤـﺔ ﻭﻗﻴﻤﺘـﻪ ﻘﺮﺁﻥ
ﱠﰒ ﻭﻣﻦ ﺍﻟﻔﺮﺩ ﻟﺬﻟﻚ ﺎﻌﺗﺒ ﻓﻴﺘﻐﲑ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﻠﺐ ﺑﲔ ﺍﳊﻘﻴﻘﻲ ﺍﻟﻮﺻﺎﻝ ﻟﻴﺤﺪﺙ ﺑﻪ ﺍﻻﻧﺘﻔﺎﻉ ﻭﻛﻴﻔﻴﺔ
ﺍﻷﻭﻝ ﺍﳉﻴﻞ ﻣﻊ ﺣﺪﺙ ﻛﻤﺎ ﺍﻷﻣﺔ.
ﻭﻟﻌﻠﻚ–ﺍﻟﻘﺎﺭﺉ ﺃﺧﻲ–ﻛ ﻳﺪﻓﻊ ﺍﻟﺬﻱ ﺍﻟﺴﺒﺐ ﻋﻦ ﺗﺘﺴﺎﺀﻝﻟﻜﺜـﺮﺓ ﺍﻟﺴـﻄﻮﺭ ﻫـﺬﻩ ﺎﺗﺐ
ﹸﺘﺒﻪﻛ ﰲ ﺍﳌﺸﺘﺮﻙ ﺍﻟﻘﺎﺳﻢ ﻫﻮ ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﺃﺻﺒﺢ ﺣﱴ ﺳﺎﺑﻘﺔ ﻛﺘﺎﺑﺎﺕ ﻋﺪﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﳊﺪﻳﺚ
ﺍﻷﺧﲑﺓ!!
ﻭﺃﻋﺘـﺮﻑ ،ﺫﻟﻚ ﻣﻦ ﺍﳌﻠﻞ ﻭﻋﺪﻡ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﳊﺪﻳﺚ ﻛﺜﺮﺓ ﺇﱃ ﺗﺴﻮﻗﲏ ﺩﻭﺍﻓﻊ ﻫﻨﺎﻙ ﺑﺎﻟﻔﻌﻞ
ﺍﻟﻜﺘﺎﺑﺎﺕ ﻫﺬﻩ ﰲ ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﻌﺎﱐ ﺑﻌﺾ ﺃﻛﺮﺭ ﻗﺪ ﺑﺄﻧﲏ.
ﻫﺬﻩ ﺃﻫﻢ ﻭﻣﻦﻣﺸﺮﻭﻉ ﺇﱃ ﺍﳌﺎﺱ ﻭﺍﺣﺘﻴﺎﺟﻬﺎ ،ﺃﻣﺘﻨﺎ ﲢﻴﺎﻩ ﺍﻟﺬﻱ ﺍﳌﺮﻳﺮ ﺍﻟﻮﺍﻗﻊ ﺫﻟﻚ ﻫﻮ ﺍﻟﺪﻭﺍﻓﻊ
ﺍﻷﻭﱃ ﺎﺳﲑ ﺇﱃ ﻭﻳﻌﻴﺪﻫﺎ ،ﺎ ﻳﻨﻬﺾ.
ﺍﻟﻘﺮﺁﻥ ﻳﻜﻮﻥ ﺃﻥ ﳝﻜﻦ ﻛﻴﻒ ﻭﺃﺭﺍﻧﺎ ،ﻧﺴﺘﺤﻘﻪ ﻻ ﲟﺎ ﻋﻠﻴﻨﺎ ﻭﺗﻔﻀﻞ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺃﻛﺮﻣﻨﺎ ﻭﻟﻘﺪ
ﺍﳌﺸﺮﻭﻉ ﺫﻟﻚ ﻫﻮ.
ﻛﻤ ﻟﻴﺼﺒﺢ ﺍﻟﻔﺮﺩ ﳛﺘﺎﺟﻪ ﻣﺎ ﻛﻞ ﻓﻴﻪ ﻋﻈﻴﻢ ﻛﱰ ﻓﺎﻟﻘﺮﺁﻥﻣـﺎ ﻛﻞ ﻭﻓﻴﻪ ،ﻭﻳﺮﺿﻰ ﺍﷲ ﳛﺐ ﺎ
ﻃﺎﻟـﺖ ﺍﻟـﱵ ﺎﻮﺒﹶﻛ ﻣﻦ ﻭﺍﻟﻨﻬﻮﺽ ،ﻓﻴﻪ ﺗﺴﲑ ﺍﻟﺬﻱ ﺍﳌﻈﻠﻢ ﺍﻟﻨﻔﻖ ﻣﻦ ﻟﻠﺨﺮﻭﺝ ﺍﻷﻣﺔ ﲢﺘﺎﺟﻪ
ﻭﻃﺎﻟﺖ..
ﺎﻣﲤﺎ ﻳﺼﻠﺢ ﺍﻟﻘﺮﺁﻥ ﺇﻥﻷﻥﻳﺴﻊ ﻛﺎﻟﺸﻤﺲ ﻓﻬﻮ ،ﲨﻌﺎﺀ ﺍﻷﻣﺔ ﻟﻨﻬﻀﺔ ﻣﺸﺮﻭﻉ ﲟﺜﺎﺑﺔ ﻳﻜﻮﻥ
ﻳﺘﻌ ﻓﻴﻤﻦ ﺇﻻ ﺗﺆﺛﺮ ﻻ ﺍﻟﺸﻤﺲ ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺍﻷﺧﺬ ﻣﻊ ،ﺍﳉﻤﻴﻊﻳﻨﺘﻔﻊ ﻻ ﺍﻟﻘﺮﺁﻥ ﻛﺬﻟﻚ ،ﳍﺎ ﺮﺽ
ﻻ ﻭﴰﺴﻪ ﻳﺄﻓﻞ ﻻ ﻧﻮﺭﻩ ﺑﺄﻥ ،ﺍﻟﺪﻧﻴﺎ ﴰﺲ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺰﻳﺪ ﺑﻞ ،ﻟﻪ ﺍﻟﺘﻌﺮﺽ ﳛﺴﻦ ﻣﻦ ﺇﻻ ﺑﻪ
ﻣﻜﺎﻥ ﺃﻭ ﺯﻣﺎﻥ ﺃﻱ ﻋﻦ ﺗﻐﻴﺐ...
- 4.
ﺴﺗﻴ ﻭﻣﻊﺍﻷﻣﺔ ﻏﺎﻟﺒﻴﺔ ﺃﻥ ﺇﻻ ﻟﻠﺠﻤﻴﻊ ﺍﻟﻘﺮﺁﻥ ﺮ–ﺭﰊ ﺭﺣﻢ ﻣﻦ ﺇﻻ–ﻋﻨـﻪ ﺃﻋﺮﺿﺖ ﻗﺪ
ﺍﻟﺴﻠﻮ ﻭﺗﻘﻮﱘ ﺍﻹﳝﺎﻥ ﻟﺘﻮﻟﻴﺪ ﻣﺘﻔﺮﺩ ﻛﻤﺼﺪﺭﻭﺍﻟﺜـﻮﺍﺏ ﺍﻷﺟـﺮ ﺑﺘﺤﺼـﻴﻞ ﻣﻨﻪ ﻭﺍﻛﺘﻔﺖ ،ﻙ
ﻭﺣﻔﻈﻪ ﺗﻼﻭﺗﻪ ﻋﻠﻰ ﺍﳌﺘﺮﺗﺐ.
ﺇﻟﻴـﻪ ﻳﻨﺘﺒـﻪ ﻻ ﻗـﺪ ﻭﺍﻟـﺬﻱ ،ﺍﻟﻘـﺮﺁﻥ ﰲ ﺍﳌﻬﺠﻮﺭ ﺍﻟﻌﻈﻴﻢ ﺍﳉﺎﻧﺐ ﻋﻠﻰ ﺍﻟﺘﻨﺒﻴﻪ ﺃﳘﻴﺔ ﺑﺮﺯﺕ ﻫﻨﺎ ﻣﻦ
ﺃﻛﺜﺮﺕ ﻟﺬﻟﻚ ،ﻣﻌﻪ ﻳﺘﻌﺎﻣﻠﻮﻥ ﳑﻦ ﺍﻟﻜﺜﲑﻭﻥ-ﻭﻋﻮﻧﻪ ﺍﷲ ﺑﻔﻀﻞ-ﻣﻦﺃﳘﻴـﺔ ﻋﻦ ﺗﺘﺤﺪﺙ ﺍﻟﱵ ﺍﻟﻜﺘﺎﺑﺎﺕ
ﺍﻻﻧﺘﻔﺎ ﻭﻛﻴﻔﻴﺔ ﺍﻟﻘﺮﺁﻥﺍﻟﺼـﻼﺡ ﻋﻦ ﻳﺒﺤﺚ ﻣﻦ ﻱﻳﺪ ﺑﲔ ﻳﻘﻊ ﺍﻟﻜﺘﺐ ﻫﺬﻩ ﻣﻦ ﻛﺘﺎﺑﺎ ﻟﻌﻞ ،ﺑﻪ ﺍﳊﻘﻴﻘﻲ ﻉ
ﻷﻣﺘﻪ ﻭﺍﻟﺮﻓﻌﺔ ﻭﺍﻟﻌﻠﻮ ،ﻟﻘﻠﺒﻪ ﺍﳊﻘﻴﻘﻲ.
ﻛﻨﺖ ﻓﺈﻥ–ﺍﻟﻘﺎﺭﺉ ﺃﺧﻲ-ﻫﺬﻩ ﻟﻜﺎﺗﺐ ﺑﺎﻟﺪﻋﺎﺀ ﻓﺄﻭﺻﻴﻚ ،ﺫﻟﻚ ﰲ ﺃﺷﻚ ﻭﻻ ،ﻫﺆﻻﺀ ﻣﻦ
ﺍﻟﻘ ﺇﱃ ﺃﺑﻨﺎﺋﻬﺎ ﺑﻌﻮﺩﺓ ﻟﻸﻣﺔ ﻛﺬﻟﻚ ﻭﺍﻟﺪﻋﺎﺀ ،ﺍﳋﺎﲤﺔ ﻭﺣﺴﻦ ﻭﺍﻟﺮﲪﺔ ﺑﺎﳌﻐﻔﺮﺓ ﺍﻟﺴﻄﻮﺭﺴﻦﺣﻭ ،ﺮﺁﻥ
ﺑﻪ ﺍﻻﻧﺘﻔﺎﻉ.
ﺍﷲ ﻫﺪﺍﻧﺎ ﺃﻥ ﻟﻮﻻ ﻟﻨﻬﺘﺪﻱ ﻛﻨﺎ ﻭﻣﺎ ﳍﺬﺍ ﻫﺪﺍﻧﺎ ﺍﻟﺬﻱ ﷲ ﻭﺍﳊﻤﺪﺎﻣ ﱠﻻﹺﺇ ﺎﻨﹶﻟ ﻢﹾﻠﻋ ﹶﻻ ﻚﻧﺎﺤﺒﺳ
ﺎﻨﺘﻤﱠﻠﻋ]ﺍﻟﺒﻘﺮﺓ:٣٢.[
ﺍﻟﻔﻘﲑ ﺍﻟﻌﺎﺟﺰ ﺍﻟﻌﺒﺪ ﻛﺘﺒﻪ
ﻭﺗﻮﻓﻴﻘﻪ ﻭﺭﲪﺘﻪ ﺭﺑﻪ ﻋﻔﻮ ﺇﱃ
ﺍﳍﻼﱄ ﳎﺪﻱ
www.Alemanawalan.com
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- 5.
ﺗﻘ ﺃﻥ ﻗﺒﻞﺮﺃﺍﻟﺼﻔﺤﺎﺕ ﻫﺬﻩ
ﺍﻟﻘﺎﺭﺉ ﺃﺧﻲ:
ﻫﻮ ﺍﻟﺼﻔﺤﺎﺕ ﻫﺬﻩ ﺗﻨﺸﺪﻩ ﺍﻟﱵ ﺍﳍﺪﻑ ﺇﻥ:
)ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﻠﺐ ﺑﲔ ﺍﻟﻮﺻﺎﻝ ﲢﻘﻴﻖ(ﺁﺧﺮ ﲟﻌﲎ ﺃﻭ ،:ﺍﻟﻘﻠـﺐ ﺑﺪﺧﻮﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﺡ
،ﺍﳍـﺪﻑ ﻫﺬﺍ ﲢﻘﻖ ﺍﻟﱵ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻟﺘﻌﺎﻣﻞ ﺳﻴﺴﺘﺪﻋﻲ ﺷﻚ ﺑﻼ ﻭﻫﺬﺍ ،ّﺮﻩﻴﻭﻳﻐ ﻓﻴﻨﻮﺭﻩ
ﻭﺟ ﻋﺰ ﺍﷲ ﺇﻟﻴﻬﺎ ﺃﺭﺷﺪﻧﺎ ﻭﺍﻟﱵﻭﺭﺳﻮﻟﻪ ،ﻛﺘﺎﺑﻪ ﰲ ﻞﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰﻭﻃﺒﻘﻬـﺎ ،ﺳـﻨﺘﻪ ﰲ
ﺍﻟﺼﺤﺎﺑﺔ–ﻋﻠﻴﻬﻢ ﺍﷲ ﺭﺿﻮﺍﻥ–ﲝﻖ ﻓﻜﺎﻧﻮﺍ»ﺍﺪﻓﺮﻳ ﺎﻴﻗﺮﺁﻧ ﹰﻼﺟﻴ«.
ﲝﺮﻣﺎﻥ ﺍﻟﻘﻮﻝ ﺃﻭ ،ﺍﻟﻄﺮﻳﻘﺔ ﺬﻩ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﻳﺘﻌﺎﻣﻞ ﻻ ﻣﻦ ﲣﻄﺌﺔ ﺃﻭ ﺗﺴﻔﻴﻪ ﻫﻮ ﻫﺬﺍ ﻣﻌﲎ ﻭﻟﻴﺲ
ﻻ ﻓﻨﺤﻦ ،ﻭﺍﻟﺜﻮﺍﺏ ﺍﻷﺟﺮ ﻣﻦ ﺗﺄﺛﺮ ﺃﻭ ﻓﻬﻢ ﺑﺪﻭﻥ ﻳﻘﺮﺅﻩ ﻣﻦﻧﻘﻮﻝﺑﻞ ،ﺬﺍﻧﻘﻮﻝﻳﻘﺮﺃ ﺍﻟﺬﻱ ﺑﺄﻥ
ﺑﺎﻟﻘﺮ ﻳﻨﺘﻔﻊ ﻟﻦ ﺗﺄﺛﺮ ﻭﻻ ﺗﺪﺑﺮ ﻭﻻ ﻓﻬﻢ ﺑﻼ ﺍﻟﻘﺮﺁﻥﻟ ﻫﺬﺍ ﻛﺎﻥ ﻭﺇﻥ ،ﺍﻟﺼﺤﻴﺢ ﺑﺎﻟﺸﻜﻞ ﺁﻥﳛﺮﻣﻪ ﻦ
ﺍﷲ ﺑﺈﺫﻥ ﺍﻷﺟﺮ.
ﻓﻌﻠﻴﻚﻭﻏﲑﻫﺎ ﺍﻟﺼﻔﺤﺎﺕ ﻫﺬﻩ ﺗﻘﺮﺃ ﻭﺃﻧﺖ ﺍﳌﻌﲎ ﻫﺬﺍ ﺗﺴﺘﺼﺤﺐ ﺃﻥ ﺍﻟﻘﺎﺭﺉ ﺃﺧﻲ.
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- 7.
ﺍﻟﻐﺎﺭ ﺃﻏﻠﻘﺖ ﺍﻟﺼﺨﺮﺓ
ﺳﺒﻴﻞ؟ ﻣﻦ ﺧﺮﻭﺝ ﺇﱃ ﻓﻬﻞ!
ﻟﻮﺟﺪﻧﺎﻫﺎ ﺃﻣﺘﻨﺎ ﺗﻌﻴﺸﻬﺎ ﺍﻟﱵ ﺍﳌﺮﺣﻠﺔ ﺗﺄﻣﻠﻨﺎ ﻟﻮﺍﻟﺘ ﻣﺮﺣﻠﺔ ﻣﻊ ﻛﺒﲑ ﺣﺪ ﺇﱃ ﺗﺘﺸﺎﺑﻪﻣﺮﺕ ﺍﻟﱵ ﻴﺔ
ﺍﻹﳍﻲ ﺍﻟﻌﻘﺎﺏ ﻓﻜﺎﻥ ،ﺍﳌﻘﺪﺳﺔ ﺍﻷﺭﺽ ﺩﺧﻮﻝ ﺭﻓﻀﻮﺍ ﻋﻨﺪﻣﺎ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻨﻮ ﺎﹲﺔﻣﺮﺤﻣ ﺎﻬﻧﹺﺈﹶﻓ
ﺭﹶﺃ ﻢﹺﻬﻴﹶﻠﻋﹺﺽﺭَﻷﺍ ﻲﻓ ﹶﻥﻮﻬﻴﺘﻳ ﹰﺔﻨﺳ ﲔﻌﺑ]ﺍﳌﺎﺋﺪﺓ:٢٦.[
..ﺧﻼﻝ ﻇﻠﻮﺍ ﺇﺳﺮﺍﺋﻴﻞ ﺑﲏ ﺃﻥ ﺑﺎﻟﺬﻛﺮ ﻭﺍﳉﺪﻳﺮﺍﻟﺘ ﻣﻦ ﳐﺮﺝ ﻋﻦ ﻳﺒﺤﺜﻮﻥ ﺍﳌﺪﺓ ﻫﺬﻩﻭﻛﻠﻤﺎ ،ﻴﺔ
ﻳﱪﺣﻮﺍ ﱂ ﻢﻭﺃ ،ﺳﺮﺍﺏ ﺃﻧﻪ ﺫﻟﻚ ﺑﻌﺪ ﻟﻴﻔﺎﺟﺄﻭﺍ ،ﺟﻬﺪﻫﻢ ﻓﻴﻪ ﻭﺑﺬﻟﻮﺍ ،ﺇﻟﻴﻪ ﺍﻧﺪﻓﻌﻮﺍ ﳐﺮﺟﺎ ﺗﻮﳘﻮﺍ
ﻢﻣﻜﺎ.
..ﻋ ﻓﻤﻨﺬ ،ﳓﻦ ﻭﻛﺬﻟﻚﳐﺮﺝ ﻋﻦ ﻳﺒﺤﺜﻮﻥ ﺃﻣﺘﻨﺎ ﺃﺑﻨﺎﺀ ﻣﻦ ﻭﺍﳌﺨﻠﺼﻮﻥ ﻃﻮﻳﻠﺔ ﻘﻮﺩﻨﻘﺬﻫﺎﻳﻣﻦ
ﺍﻟﺒﺤﺚ ﻫﺬﺍ ﺃﻥ ﺇﻻ ،ﺗﻴﻬﻬﺎ–ﻭﺇﺧﻼﺹ ﺟﻬﺪ ﻣﻦ ﻓﻴﻪ ﻣﺎ ﻣﻊ-ﺗﻜﺘﻤـﻞ ﻟﻜﻲ ﻣﻬﻤﺔ ﺣﻠﻘﺔ ﺗﻨﻘﺼﻪ
ﻣﺄﺯﻗﻬـﺎ ﻣـﻦ ﺍﳋﺮﻭﺝ ﻟﻸﻣﺔ ﻳﺘﻴﺢ ﺎﺟﺇﻧﻔﺮﺍ ﺍﻟﺼﺨﺮﺓ ﻭﺗﻨﻔﺮﺝ ،ﺍﳌﺮﺟﻮﺓ ﺍﻟﻨﺘﻴﺠﺔ ﻭﺗﻈﻬﺮ ﺍﻟﺴﻠﺴﻠﺔ
ﺍﻟﺮﺍﻫﻦ.
..ﻌﲏﺗ ﺍﳌﻔﻘﻮﺩﺓ ﺍﳊﻠﻘﺔ ﻫﺬﻩﻭﺗﻨﻄﻠﻖ ،ﻋﻼﺟﻪ ﻭﻛﻴﻔﻴﺔ ﺃﻣﺘﻨﺎ ﳌﺮﺽ ﺍﻟﺮﺋﻴﺴﻲ ﺍﻟﺴﺒﺐ ﺑﺘﺸﺨﻴﺺ
ﻓﻬـﻲ ،ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻋﻨﺪ ﺧﺎﺻﺎ ﻭﺿﻌﺎ ﳍﺎ ﻭﺃﻥ ،ﺍﻷﻣﻢ ﻛﺒﻘﻴﺔ ﻟﻴﺴﺖ ﺃﻣﺘﻨﺎ ﺑﺄﻥ ﻳﻘﻮﻝ ﻣﻔﻬﻮﻡ ﻣﻦ
ﻟﻠﻌﺎﳌﲔ ﻭﺗﺒﻠﻴﻐﻬﺎ ﻟﻠﺒﺸﺮﻳﺔ ﺍﻷﺧﲑﺓ ﺭﺳﺎﻟﺘﻪ ﲝﻤﻞ ﺳﺒﺤﺎﻧﻪ ﻣﻨﻪ ﺍﳌﻜﻠﻔﺔ ﺍﻷﻣﺔ:ﻢﹸﻛﺎﻨﹾﻠﻌﺟ ﻚﻟﹶﺬﹶﻛﻭ
ﹸﻜﺘﱢﻟ ﹰﺎﻄﺳﻭ ﹰﺔﻣﹸﺃﹺﺱﺎﻨﺍﻟ ﹶﻰﻠﻋ َﺀﺍﺪﻬﺷ ﻮﺍﻧﻮ]ﺍﻟﺒﻘﺮﺓ:١٤٣.[
ﹶﺔﱠـﻠﻣ ﹴﺝﺮﺣ ﻦﻣ ﹺﻦﻳﺪﺍﻟ ﻲﻓ ﻢﹸﻜﻴﹶﻠﻋ ﹶﻞﻌﺟ ﺎﻣﻭ ﻢﹸﻛﺎﺒﺘﺟﺍ ﻮﻫ ﻩﺩﺎﻬﹺﺟ ﻖﺣ ِﷲﺍ ﻲﻓ ﻭﺍﺪﻫﺎﺟﻭ
ـﺳﺮﺍﻟ ﹶﻥﹸﻮﻜﻴﻟ ﹶﺍﺬﻫ ﻲﻓﻭ ﹸﻞﺒﹶﻗ ﻦﻣ ﲔﻤﻠﺴﻤﹾﻟﺍ ﻢﹸﻛﺎﻤﺳ ﻮﻫ ﻢﻴﻫﺍﺮﺑﹺﺇ ﻢﹸﻜﹺﻴﺑﹶﺃﻢﹸﻜﻴﹶـﻠﻋ ﺍﺪﹺﻴﻬـﺷ ﹸﻝﻮ
ﹺﺱﺎﻨﺍﻟ ﹶﻰﻠﻋ َﺀﺍﺪﻬﺷ ﻮﺍﻧﹸﻮﻜﺗﻭ]ﺍﳊﺞ:٧٨.[
ﺍﻷﻣﺔ ﺩﻡ ﻓﺼﻴﻠﺔ:
ﺃﻥ ﺗﺴـﺘﻄﻴﻊ ﻟﻦ ﺎﻓﺈ ،ﺃﲨﻌﲔ ﻟﻠﻨﺎﺱ ﺭﺳﺎﻟﺘﻪ ﲝﻤﻞ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻣﻦ ﻣﻜﻠﻔﺔ ﺃﻣﺘﻨﺎ ﻛﺎﻧﺖ ﻓﺈﻥ
ﺑﺎﻹﳝﺎﻥ ﺕﻮﺗﻘ ﺇﺫﺍ ﺇﻻ ﺍﳌﻬﻤﺔ ﺬﻩ ﺗﻘﻮﻡ.
- 8.
ﻫﺬﻩ ﺗﺮﲨﺔ ﻋﻠﻰ ﺃﺑﻨﺎﺀﻫﺎ ﻳﻌﲔ ﺍﻟﺬﻱ ﻫﻮ ﻓﺎﻹﳝﺎﻥﻭﻳﻮﻟﺪ ،ﺍﻟﻨﺎﺱ ﻳﺮﺍﻩ ﺣﻲ ﻭﺍﻗﻊ ﺇﱃ ﺍﻟﺮﺳﺎﻟﺔ
ﺍﻟﺒﻼﻍ ﲟﻬﻤﺔ ﻟﻠﻘﻴﺎﻡ ﺍﻟﺪﺍﻓﻌﺔ ﺍﻟﻘﻮﺓ ﺩﺍﺧﻠﻬﻢ.
ﻭﻗﻴﺎﺩﺗﻨﺎ ﻋﻠﻮﻧﺎ ﺑﲔ ﺭﺑﻂ ﻗﺪ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺃﻥ ﳒﺪ ﻟﺬﻟﻚﲢﻤﻠـﻪ ﺍﻟـﺬﻱ ﺍﻹﳝﺎﻥ ﻭﺑﲔ ﻟﻠﺒﺸﺮﻳﺔ
ﺻﺪﻭﺭﻧﺎ..ﺳﺒﺤﺎﻧﻪ ﻳﻘﻞ ﺃﱂ:ﲔﹺﻨﻣﺆﻣ ﻢﺘﻨﹸﻛ ﹾﻥﹺﺇ ﹶﻥﻮﹶﻠﻋَﻷﺍ ﻢﺘﻧﹶﺃﻭ]ﻋﻤﺮﺍﻥ ﺁﻝ:١٣٩.[
ﺍﻹﳝﺎﻥ ﻗﺪﺭ ﻋﻠﻰ ﻭﺍﻟﻨﺼﺮﺓ ﻭﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻟﻮﻻﻳﺔ ﻓﺎﳊﻤﺎﻳﺔ:
ﻢﻬﹶﻟ ﹶﻰﻟﻮﻣ ﹶﻻ ﻦﹺﻳﺮﻓﹶﺎﻜﹾﻟﺍ ﱠﻥﹶﺃﻭ ﻮﺍﻨﻣﺁ ﻦﻳﺬﱠﻟﺍ ﹶﻰﻟﻮﻣ َﷲﺍ ﱠﻥﹶﺄﹺﺑ ﻚﻟﹶﺫ]ﳏﻤﺪ:١١.[
ﹰﻼﹺﻴﺒﺳ ﲔﹺﻨﻣﺆﻤﹾﻟﺍ ﹶﻰﻠﻋ ﻦﹺﻳﺮﻓﹶﺎﻜﹾﻠﻟ ُﷲﺍ ﹶﻞﻌﺠﻳ ﹶﻦﻟﻭ]ﺍﻟﻨﺴﺎﺀ:١٤١[.
ﺷﺮﻁ ﺃﻫﻢ ﻫﻮ ﻭﺍﻹﳝﺎﻥﻟﻠﺘﻤﻜﲔ:
ﻒﹶﻠﺨﺘﺳﺍ ﺎﻤﹶﻛ ﹺﺽﺭَﻷﺍ ﻲﻓ ﻢﻬﻨﹶﻔﻠﺨﺘﺴﻴﹶﻟ ﺕﺎﺤﻟﺎﺼﺍﻟ ﹸﻮﺍﻠﻤﻋﻭ ﻢﹸﻜﻨﻣ ﻮﺍﻨﻣﺁ ﻦﻳﺬﱠﻟﺍ ُﷲﺍ ﺪﻋﻭ
ﻢﹺﻬﻓﻮـﺧ ﺪﻌﺑ ﻦﻣ ﻢﻬﻨﹶﻟﺪﺒﻴﹶﻟﻭ ﻢﻬﹶﻟ ﻰﻀﺗﺭﺍ ﻱﺬﱠﻟﺍ ﻢﻬﻨﻳﺩ ﻢﻬﹶﻟ ﻦﻨﱢﻜﻤﻴﹶﻟﻭ ﻢﹺﻬﻠﺒﹶﻗ ﻦﻣ ﻦﻳﺬﱠﻟﺍﹶﺃـﺎﻨﻣ
ﹰﺎﺌﻴﺷ ﹺﻲﺑ ﹶﻥﹸﻮﻛﹺﺮﺸﻳ ﹶﻻ ﹺﻲﻨﻧﻭﺪﺒﻌﻳ]ﺍﻟﻨﻮﺭ:٥٥.[
ﻣـﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺐ ﺍﳍﻮﻯ ﻭﻳﺘﻤﻜﻦ ،ﺍﻹﳝﺎﻥ ﻳﻀﻌﻒ ﺃﻥ ﻭﻳﻮﻡ ،ﺍﻹﳝﺎﻥ ﻫﻲ ﺃﻣﺘﻨﺎ ﺩﻡ ﻓﺼﻴﻠﺔ ﺇﻥ
ﺑﻞ ﻓﺤﺴﺐ؛ ﺫﻟﻚ ﻭﻟﻴﺲ ،ﺍﻷﻣﻢ ﺳﺎﺋﺮ ﻋﻠﻰ ﻭﲤﻴﺰﻫﺎ ﺎﻗﻮ ﻣﺼﺪﺭ ﺗﻔﻘﺪ ﺑﺬﻟﻚ ﺎﻓﺈ ،ﺃﺑﻨﺎﺋﻬﺎ ﻗﻠﻮﺏ
ﻣﻦ ﺍﳍﻮﻯ ﻭﻏﻠﺒﺔ ﺍﻹﳝﺎﻥ ﺿﻌﻒ ﺇﻥﻟـﻦ ﺍﻟﻀـﻌﻒ ﺬﺍ ﺎﻷ ﻋﻠﻴﻬﺎ ﺍﷲ ﻏﻀﺐ ﻳﺴﺘﺪﻋﻰ ﺃﻥ ﺷﺄﻧﻪ
ﻭﺗﻌـﻮﺩ ،ﻏﻔﻠﺘﻬﺎ ﻣﻦ ﺗﻔﻴﻖ ﺣﱴ ﻋﻠﻴﻬﺎ ﺳﺘﺘﻮﺍﱃ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻓﺈﻥ ﱠﻢﺛ ﻭﻣﻦ ،ﺭﺳﺎﻟﺘﻪ ﺗﺒﻠﻎ ﺃﻥ ﺗﺴﺘﻄﻴﻊ
ﻗﻮﻟﻪ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﺃﺩﻝ ﻭﻟﻴﺲ ،ﺑﻪ ﻓﺘﺘﻘﻮﻯ ﻟﻺﳝﺎﻥﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ:»،ﺑﺎﻟﻌﻴﻨـﺔ ﺗﺒﺎﻳﻌﺘﻢ ﺇﺫﺍ
،ﺑﺎﻟﺰﺭﻉ ﻭﺭﺿﻴﺘﻢ ،ﺍﻟﺒﻘﺮ ﺃﺫﻧﺎﺏ ﻭﺃﺧﺬﰎﺍﳉﻬﺎﺩ ﻭﺗﺮﻛﺘﻢ:ﺣﱴ ﻳﱰﻋﻪ ﻻ ﹰﻻﺫ ﻋﻠﻴﻜﻢ ﺍﷲ ﺳﻠﻂ
ﺩﻳﻨﻜﻢ ﺇﱃ ﺗﺮﺟﻌﻮﺍ«)١(
.
ﺎﻋﻣﺮﻓﻮ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﻭﻋﻦ:»ﺍﷲ ﻓﻴﻘﻮﻝ ،ﻟﻠﻌﺎﻣﺔ ﺍﻟﺮﺟﻞ ﻳﺪﻋﻮ ﺯﻣﺎﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻳﺄﰐ:ﺍﺩﻉ
ﻓﺈﱐ ،ﻓﻼ ﺍﻟﻌﺎﻣﺔ ﻭﺃﻣﺎ ،ﺃﺳﺘﺠﺐ ﳋﺎﺻﺘﻚﻋﻠﻏﻀﺒﺎﻥ ﻴﻬﻢ«)٢(
.
)١(ﺍﻟﺼﻐﲑ ﺍﳉﺎﻣﻊ ﺻﺤﻴﺢ ﰲ ﺍﻷﻟﺒﺎﱐ ﻭﺃﻭﺭﺩﻩ ، ﺩﺍﻭﺩ ﺃﺑﻮ ﺭﻭﺍﻩ ،ﺻﺤﻴﺢ)٤٢٣.(
)٢(ﺡ ﺍﻟﺰﻫﺪ ﰲ ﺍﳌﺒﺎﺭﻙ ﺍﺑﻦ ﺭﻭﺍﻩ)٩٢٢.(
- 9.
ﺇﳝﺎﻧﻴﺔ ﻣﺸﻜﻠﺘﻨﺎ:
ﺇﳝﺎﻧﻴﺔ ﺃﻣﺘﻨﺎ ﻣﺸﻜﻠﺔ ﺑﺄﻥ ﻧﻘﻮﻝ ﻫﻨﺎ ﻣﻦﺗﺴـﺘﻌﻴﺪ ﻭﻟـﻦ ،ﺣﺎﳍﺎ ﻳﻨﺼﻠﺢ ﻭﻟﻦ ،ﺍﻷﻭﱃ ﺑﺎﻟﺪﺭﺟﺔ
ﻭﲤﻜﻴﻨﻪ ﻧﺼﺮﻩ ﺗﺴﺘﺪﻋﻰ ﱠﰒ ﻭﻣﻦ ،ﺑﺮﺿﺎﻩ ﺍﷲ ﻏﻀﺐ ﺑﺬﻟﻚ ﻓﺘﺴﺘﺒﺪﻝ ،ﺑﺎﻹﳝﺎﻥ ﺇﻻ ﻋﺎﻓﻴﺘﻬﺎﹶﻥﹶﺎﻛﻭ
ﲔﹺﻨﻣﺆﻤﹾﻟﺍ ﺮﺼﻧ ﺎﻨﻴﹶﻠﻋ ﺎﻘﺣ]ﺍﻟﺮﻭﻡ:٤٧.[
ﺍﻟﺘ ﺑﺄﺳﺒﺎﺏ ﺍﻷﺧﺬ ﺗﺮﻙ ﻫﻮ ﺇﳝﺎﻧﻴﺔ ﻣﺸﻜﻠﺔ ﺃﻣﺘﻨﺎ ﻣﺸﻜﻠﺔ ﺑﺄﻥ ﺍﻟﻘﻮﻝ ﻣﻌﲎ ﻭﻟﻴﺲﺍﻟﱵ ﺍﳌﺎﺩﻳﺔ ﻘﺪﻡ
ﻫﻮ ﺍﳌﻘﺼﺪ ﺑﻞ ،ﺍﻹﺳﻼﻣﻲ ﺍﳌﺸﺮﻭﻉ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺪﻋﻮﺓ ﻟﺘﺒﻠﻴﻎ ﺍﳉﻬﺎﺩ ﺗﺮﻙ ﺃﻭ ،ﺍﻷﻣﻢ ﺳﺎﺋﺮ ﺎ ﺃﺧﺬﺕ
ﺫﻟـﻚ ﻳﻮﻟﺪﻫﺎ ﺍﻟﱵ ﺍﻟﻄﺎﻗﺔ ﻭﺗﺼﺮﻳﻒ ﺗﻮﺟﻴﻪ ﺫﻟﻚ ﻳﻠﻲ ﰒ ﹰﻻﺃﻭ ﻓﺎﻹﳝﺎﻥ ،ﺍﻷﻭﻟﻮﻳﺎﺕ ﺗﺮﺗﻴﺐ ﺇﻋﺎﺩﺓ
ﺍﻹﺳﻼ ﺍﳌﺸﺮﻭﻉ ﻻﺳﺘﻜﻤﺎﻝ ﺍﻟﺪﺅﻭﺏ ﻭﺍﻟﺴﻌﻲ ،ﺍﳌﺨﺘﻠﻔﺔ ﺎﻻﺕﺍ ﰲ ﺍﻹﳝﺎﻥﺑﺈﺻﻼﺡ ﻳﺒﺪﺃ ﺍﻟﺬﻱ ﻣﻲ
ﺍﻟﻌﺎﱂ ﺑﺄﺳﺘﺎﺫﻳﺔ ﻭﻳﻨﺘﻬﻲ ،ﺘﻤﻊﻓﺎ ،ﻓﺎﻟﺒﻴﺖ ،ﺍﻟﻔﺮﺩِﷲ ﻪﱡﻠﹸﻛ ﻦﻳﺪﺍﻟ ﹶﻥﹸﻮﻜﻳﻭ]ﺍﻷﻧﻔﺎﻝ:٣٩.[
ﻣﻊﻋﺎﻣﻞ ﺃﻫﻢ ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺍﻷﺧﺬﺍﳌﺸ ﻫﺬﺍ ﻟﻨﺠﺎﺡﺍﳌﺴﻠﻢ ﻭﺟﻮﺩ ﻫﻮ ﺮﻭﻉﺍﻟـﺬﻱ ﺍﻟﺼﺤﻴﺢ
ﻗﻮﻟـ ﻓﻴﻪ ﻟﻴﺘﺤﻘﻖ ﺣﻴﺎﺗﻪ ﺳﺎﺋﺮ ﻋﻠﻰ ﺫﻟﻚ ﻭﻓﺎﻧﻌﻜﺲ ،ﻗﻠﺒﻪ ﰲ ﷲ ﱠﻦﻜﳑﻪﺗﻌـﺎﱃ:ﻲﺗﹶﻼـﺻ ﱠﻥﹺﺇ
ﲔﻤﹶﻟﺎﻌﹾﻟﺍ ﺏﺭ ِﷲ ﻲﺗﺎﻤﻣﻭ ﻱﺎﻴﺤﻣﻭ ﻲﻜﺴﻧﻭ]ﺍﻷﻧﻌﺎﻡ:١٦٢.[
ﻳ ﺍﻟﺬﻱ ﺍﻟﻮﻗﻮﺩ ﻫﻮ ﻓﺎﻹﳝﺎﻥ ،ﺑﺎﻹﳝﺎﻥ ﺇﻻ ﺍﻟﻨﻤﻮﺫﺝ ﻫﺬﺍ ﻳﻈﻬﺮ ﺃﻥ ﳝﻜﻦ ﻭﻻﱢﻟﻮﺍﻟﺪﺍﻓﻌـﺔ ﺍﻟﻄﺎﻗﺔ ﺪ
ﻭﻣﻜﺎﻥ ﺯﻣﺎﻥ ﺃﻱ ﰲ ﺍﳌﺨﺘﻠﻔﺔ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻟﻠﻘﻴﺎﻡﱠﻟﺍ ﻚﻧﺫﹾﺄﺘﺴﻳ ﹶﻻﹺﺮﺧَﻵﺍ ﹺﻡﻮﻴﹾﻟﺍﻭ ِﷲﹺﺎﺑ ﹶﻥﻮﻨﻣﺆﻳ ﻦﻳﺬ
ﲔﻘﺘﻤﹾﻟﹺﺎﺑ ﻢﻴﻠﻋ ُﷲﺍﻭ ﻢﹺﻬِﺴﹸﻔﻧﹶﺃﻭ ﻢﹺﻬﻟﺍﻮﻣﹶﺄﹺﺑ ﻭﺍﺪﻫﺎﺠﻳ ﹶﻥﺃِﷲﹺﺎﺑ ﹶﻥﻮﻨﻣﺆﻳ ﹶﻻ ﻦﻳﺬﱠﻟﺍ ﻚﻧﺫﹾﺄﺘﺴﻳ ﺎﻤﻧﹺﺇ
ﻳ ﻢﹺﻬﹺﺒﻳﺭ ﻲﻓ ﻢﻬﹶﻓ ﻢﻬﺑﹸﻮﻠﹸﻗ ﺖﺑﺎﺗﺭﺍﻭ ﹺﺮﺧَﻵﺍ ﹺﻡﻮﻴﹾﻟﺍﻭﹶﻥﻭﺩﺩﺮﺘ]ﺍﻟﺘﻮﺑﺔ:٤٤،٤٥.[
ﻟﻺﳝﺎﻥ ﺍﻟﻔﻘﺮﻱ ﺍﻟﻌﻤﻮﺩ:
ﹴﻮﻣﻘ ﺃﻋﻈﻢ ﻓﺈﻥ ،ﻓﻴﻪ ﺷﺪﻳﺪ ﻧﻘﺺ ﻣﻦ ﻧﻌﺎﱐ ﺍﻵﻥ ﻭﺃﻧﻨﺎ ،ﺍﻹﳝﺎﻥ ﻫﻲ ﺃﻣﺘﻨﺎ ﺩﻡ ﻓﺼﻴﻠﺔ ﻛﺎﻧﺖ ﻓﺈﻥ
ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻟﻺﳝﺎﻥ)١(
.
ﺃﻥ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﻳﻨﺎﺩﻱ ﺃﻧﻪ ﻭﻳﻜﻔﻲ ،ﻣﺜﻴﻞ ﻟﻪ ﻳﻮﺟﺪ ﻻ ﻭﺍﻟﺬﻱ ﻟﻺﳝﺎﻥ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻨﺒﻊ ﻫﻮ ﻓﺎﻟﻘﺮﺁﻥ
ﱠﱃﺇ ﻫﻠﻤﻮﺍﺇﳝﺎﻧﻜﻢ ﻧﻘﺺ ﻭﺍﺳﺘﻜﻤﻠﻮﺍ،ﻣـﻦ ﲢﺘﺎﺟﻮﻧﻪ ﲟﺎ ﺎﻌﲨﻴ ﻹﻣﺪﺍﺩﻛﻢ ﻭﺟﺎﻫﺰﺓ ﳑﺘﻠﺌﺔ ﻓﻤﻨﺎﺑﻌﻲ
)١(ﻛﺘﺎﺏ ﰲ ﺍﳌﻌﺎﱐ ﻫﺬﻩ ﺣﻮﻝ ﺍﻟﻘﻮﻝ ﺑﺴﻂ ﰎ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺑﻔﻀﻞ»ﻀﺘﻨﺎ ﺳﺮ ﺍﻟﻘﺮﺁﻥ ﺇﻧﻪ«ﻟﻠـﺪﺧﻮﻝ ﺍﳌﻌﲎ ﻫﻨﺎ ﳔﺘﺼﺮ ﻭﺇﳕﺎ
ﺍﻟﻜﺘﺎﺏ ﻫﺬﺍ ﻣﻮﺿﻮﻉ ﺇﱃ ﺧﻼﻟﻪ ﻣﻦ.
- 10.
ﺇﳝﺎﻥﺎﻨﻣﹶﺂﻓ ﻢﹸﻜﺑﺮﹺﺑ ﻮﺍﻨﻣﺁ ﹾﻥﹶﺃ ﻥﺎﳝِﻺﻟ ﻱﺩﺎﻨﻳ ﺎﻳﺩﺎﻨﻣ ﺎﻨﻌﻤﺳ ﺎﻨﻧﹺﺇ ﺎﻨﺑﺭ]ﻋﻤﺮﺍﻥ ﺁﻝ:١٩٣.[
ﺍﻟﻘﺮﻇﻲ ﻛﻌﺐ ﺑﻦ ﳏﻤﺪ ﻳﻘﻮﻝ:»ﺭ ﻛﻠﻬﻢ ﻟﻴﺲ ،ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﳌﻨﺎﺩﻱﺍﻟﻨﱯ ﺃﻱﻋﻠﻴـﻪ ﺍﷲ ﺻﻠﻰ
ﻭﺳﻠﻢ«)١(
.
ﺭﺏ ﻛـﻼﻡ ﻭﻫـﻮ ،ﻻ ﻭﻛﻴﻒ ﺁﺧﺮ ﻣﺼﺪﺭ ﻓﻴﻬﺎ ﻳﻨﺎﻇﺮﻩ ﻻ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﺿﺨﻤﺔ ﺗﺄﺛﲑ ﻗﻮﺓ ﻟﻪ ﻓﺎﻟﻘﺮﺁﻥ
ﺍﳉﺒﺎﻝ ﺍﺳﺘﻘﺒﻠﺘﻪ ﺇﺫﺍ ﺍﻟﺬﻱ ﺍﻟﻌﺎﳌﲔﺍﻟﺮﻭﺍﺳﻲﺗﺄﺛ ﻗﻮﺓ ﻣﻦ ﻭﺍﻧﺪﻛﺖ ﻟﺘﺼﺪﻋﺖﲑﻩﻋﻠﻴﻬﺎﹶﺍﺬـﻫ ـﺎﻨﹾﻟﺰﻧﹶﺃ ﻮﹶﻟ
ﺎﺧ ﻪﺘﻳﹶﺃﺮﱠﻟ ﹴﻞﺒﺟ ﹶﻰﻠﻋ ﹶﻥﺁﺮﹸﻘﹾﻟﺍِﷲﺍ ﺔﻴﺸﺧ ﻦﻣ ﺎﻋﺪﺼﺘﻣ ﺎﻌﺷ]ﺍﳊﺸﺮ:٢١.[
ﺍﻟﻔﻘـﺮﻱ ﺍﻟﻌﻤـﻮﺩ ﳝﺜـﻞ ﺍﻟﻘـﺮﺁﻥ ﻓـﺈﻥ ،ﻟﻠﺒـﺪﻥ ﻛـﺎﻟﺮﻭﺡ ﻟﻠﻘﻠـﺐ ﺍﻹﳝﺎﻥ ﻛﺎﻥ ﻓﺈﻥ
ﺍﻹﳝﺎﻥ ﳍﺬﺍ؛ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺮﺁﻥ ﺴﻤﻰﻳ ﺃﻥ ﻋﺠﺒﺎ ﻟﻴﺲ ﻟﺬﻟﻚ+ :ـﺎﺣﻭﺭ ﻚـﻴﹶﻟﹺﺇ ـﺎﻨﻴﺣﻭﹶﺃ ﻚﻟﹶﺬﹶﻛﻭ
ﺎﻧﹺﺮﻣﹶﺃ ﻦﻣ] "ﺍﻟﺸﻮﺭﻯ:٥٢.[
ﻣﻮﻧﺘﺎ ﻳﻘﻮﻝﻱ:ﻣـﻦ ﺃﻓـﺮﻍ ﺭﺟﻞ ﻛﻤﺜﻞ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺄﺛﲑ ﻋﻦ ﺍﳌﺒﻌﺪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺮﰊ ﺍﻟﻔﻜﺮ ﻣﺜﻞ ﺇﻥ
ﺩﻣﻪ)٢(
.
ﺍﻟﻘﺮﺁﻥ ﺇﻥ–ﺇﻗﺒﺎﻝ ﳏﻤﺪ ﻳﻘﻮﻝ ﻛﻤﺎ-ﻓﺤﺴﺐ ﺑﻜﺘﺎﺏ ﻟﻴﺲ..ﺩﺧﻞ ﺇﺫﺍ ،ﺫﻟﻚ ﻣﻦ ﺃﻛﺜﺮ ﺇﻧﻪ
ﻭ ﺍﻹﻧﺴﺎﻥ ﺗﻐﲑ ﺍﻟﻘﻠﺐﺇﺍﻟﻌﺎﱂ ﺗﻐﲑ ﺍﻹﻧﺴﺎﻥ ﺗﻐﲑ ﺫﺍ)٣(
.
ﺍﻷ ﺍﳉﻴﻞ ﻣﻊ ﺣﺪﺙ ﻣﺎ ﺍﳌﻌﲎ ﻫﺬﺍ ﻟﺘﺄﻛﻴﺪ ﻭﻳﻜﻔﻴﻚ،ﺍﻟﻘـﺮﺁﻥ ﻣﻊ ﺍﻟﺘﻌﺎﻣﻞ ﺃﺣﺴﻨﻮﺍ ﺣﻴﻨﻤﺎ ﻭﻝ
ﺍﻟﺼﺤﻴ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻢﻗﻠﻮ ﺍﺳﺘﻘﺒﻠﺘﻪ ﻭﺣﲔﺍﳌﺬﻫﻠﺔ ﺍﻟﺴﺮﻳﻌﺔ ﺍﻟﻨﺘﻴﺠﺔ ﻓﻜﺎﻧﺖ ﺢ...ﰲ ﺍﻷﺭﺽ ﺳﻴﺎﺩﺓ
ﻗﻠﻴﻠﺔ ﺳﻨﻮﺍﺕ.
ﻫﻨﺎ ﻫﺎ ﻨﻌﻮﺍﺻ ﻢﺇ:
ﻫ ﻭﺍﻟﺮﺑﺎﻧﻴﺔ ﺑﺎﻹﳝﺎﻥ ﺍﻟﺘﺤﻘﻖ ﻛﺎﻥ ﻓﺈﻥﻮﺒﻋﺠ ﻓﻠﻴﺲ ،ﺍﻟﺘﻤﻜﲔ ﺟﻴﻞ ﺻﻔﺎﺕ ﺃﻫﻢﺎﻳﻜﻮﻥ ﺃﻥ
ﻋﻠﻴﻬﻢ ﺍﷲ ﺭﺿﻮﺍﻥ ﺍﻟﺼﺤﺎﺑﺔﺍﻟﺴﺒﺐ ﻭﻛﺎﻥ ،ﻳﻜﻮﻥ ﻣﺎ ﺧﲑ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﻫﺬﻩ ﻓﻴﻬﻢ ﲢﻘﻘﺖ ﻗﺪ
ﻗﻄﺐ ﺳﻴﺪ ﺍﻷﺳﺘﺎﺫ ﲢﺪﺙ ﻭﻟﻘﺪ ،ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻫﺬﺍ ﰲ ﺍﻟﺮﺋﻴﺲ–ﺍﷲ ﺭﲪﻪ–ﺍﲑﻛﺜ ﺍﻷﻣﺮ ﻫﺬﺍ ﰲ
)١(ﺹ ﻋﺒﻴﺪ ﻷﰊ ﺍﻟﻘﺮﺁﻥ ﻓﻀﺎﺋﻞ٥٨.
)٢(ﺹ ﺧﻠﻴﻞ ﺍﻟﺪﻳﻦ ﻟﻌﻤﺎﺩ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻗﺎﻟﻮﺍ٢٨٧ﺍﻟﻨﻮﺭﺳﻲ ﺍﻟﺰﻣﺎﻥ ﻟﺒﺪﻳﻊ ﺍﻹﻋﺠﺎﺯ ﺇﺷﺎﺭﺍﺕ ﻟﻜﺘﺎﺏ ﻣﻠﺤﻖ ،.
)٣(ﺹ ﻟﻠﻨﺪﻭﻱ ﺇﻗﺒﺎﻝ ﺭﻭﺍﺋﻊ١٥٨.
- 11.
ﻛﺘﺒﻪ ﺁﺧﺮ ﰲ ﻗﺎﻟﻪ ﻣﺎ ﺫﻟﻚ ﻭﻣﻦ ،ﻛﺘﺎﺑﺎﺗﻪ ﰲ–ﺍﻹﺳﻼﻣﻲ ﺍﻟﺘﺼﻮﺭ ﻣﻘﻮﻣﺎﺕ:
»ﺃﻗﻒ ﺍﻷﻭﱃ ﺍﳌﺴﻠﻤﺔ ﺍﳉﻤﺎﻋﺔ ﺳﲑﺓ ﺃﺭﺍﺟﻊ ﻭﺃﻧﺎ ﻛﻨﺖ ﻟﻘﺪﺍﷲ ﺑﻮﺟـﻮﺩ ﺍﳉﻤﺎﻋﺔ ﻫﺬﻩ ﺷﻌﻮﺭ ﺃﻣﺎﻡ–
ﺳﺒﺤﺎﻧﻪ–ﻫﺬﺍ؟ ﰎ ﻛﻴﻒ ﺃﺩﺭﻙ ﺃﻛﺎﺩ ﻓﻼ ،ﻢﺣﻴﺎ ﻭﰲ ﻢﻗﻠﻮ ﰲ ﻭﺣﻀﻮﺭﻩ!
ﺃﻛـﻦ ﱂ ﻭﻟﻜـﲏ ،ﻢﺣﻴﺎ ﻭﰲ ﻢﻗﻠﻮ ﰲ ﻭﺣﻀﻮﺭﻫﺎ ﺍﳊﻘﻴﻘﺔ ﻫﺬﻩ ﻭﺟﻮﺩ ﻃﺒﻴﻌﺔ ﺃﺩﺭﻙ ﻛﻨﺖ
ﺍ ﻣﻮﺿﻮﻋﻪ ﺿﻮﺀ ﻋﻠﻰ ﺃﻗﺮﺅﻩ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﻋﺪﺕ ﺣﱴ ﻫﺬﺍ ﰎ ﻛﻴﻒ ﺃﺩﺭﻙﻷﺻﻴﻞ:ﲡﻠﻴـﻪﺣﻘﻴﻘـﺔ
ﺍﻷﻟﻮﻭﺗﻌﺒ ﻫﻴﺔﻴﻳﻌﺮﻓﻮﻫﺎ ﺃﻥ ﺑﻌﺪ ﻭﺣﺪﻫﺎ ﳍﺎ ﺍﻟﻨﺎﺱ ﺪ.
..ﻛﻠﻪ ﻫﺬﺍ ﰎ ﻛﻴﻒ ﺃﺩﺭﻛﺖ ﻓﻘﻂ ﻭﻫﻨﺎ!
ﺃﺩﺭﻛﺖ–ﺃﺣﻄﺖ ﺃﻗﻮﻝ ﻭﻻ–ﺍﻟﺼﻨﺎﻋﺔ ﺳﺮ!
ﺻ ﺃﻳﻦ ﻋﺮﻓﺖﺻﻨﻊ ﻭﻛﻴﻒ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺎﺭﻳﺦ ﰲ ﺍﳌﺘﻔﺮﺩ ﺍﳉﻴﻞ ﺫﻟﻚ ﻨﻊ!
ﺻ ﻢﺇﻫﻨﺎ ﻫﺎ ﻨﻌﻮﺍ!ﺍﻟﻘﺮﺁﻥ ﺬﺍ ﺻﻨﻌﻮﺍ!ﻓﻴﻪ ﺍﳌﺘﺠﻠﻰ ﺍﳌﻨﻬﺞ ﺬﺍ!ﺍﳌﺘﺠﻠﻴ ﺍﳊﻘﻴﻘﺔ ﺬﻩﻫﺬﺍ ﰲ ﺔ
ﺍﳌﻨﻬﺞ!ﻭﻳﺘﺼﻞ ،ﺷﻲﺀ ﻛﻞ ﻋﻨﻬﺎ ﻭﻳﺼﺪﺭ ،ﺷﻲﺀ ﻛﻞ ﻭﺗﻐﻤﺮ ،ﺷﻲﺀ ﺑﻜﻞ ﺍﳊﻘﻴﻘﺔ ﻫﺬﻩ ﲢﻴﻂ ﺣﻴﺚ
ﺷﻲﺀ ﻛﻞ ﺎ!ﺷﻲﺀ ﻛﻞ ﺎ ﻭﺗﻜﻴﻒ..ﻭﺟﺪﺕ ﻛﻠﻪ ﺬﺍ–ﺍﻟﻨـﺎﺱ ﺩﻧﻴـﺎ ﻭﰲ ﺍﻷﺭﺽ ﰲ..
ﺣﻘﻴﻘﺔ»ﺍﻟﺮﺑﺎﻧﻴﺔ«ﰲ ﻣﺘﻤﺜﻠﺔﺃﺍﻟﺒﺸﺮ ﻣﻦ ﻧﺎﺱ.
..ﻭﺟﺪ»ﺍﻟﺮﺑﺎﻧﻴﻮﻥ«ﺍﳌﻮﺻﻮ،ﺑﺎﷲ ﺍﻟﻌﺎﺋﺸﻮﻥ ،ﺑﺎﷲ ﻟﻮﻥﻭﷲﰲ ﻭﻟﻴﺲ ﻢﻗﻠﻮ ﰲ ﻟﻴﺲ ﻭﺍﻟﺬﻳﻦ ،
ﺍﷲ ﺇﻻ ﻢﺣﻴﺎ.
..ﺣﻘﻴﻘﺔ ﻭﺟﺪﺕ ﻭﺣﻴﻨﻤﺎ»ﺍﻟﺮﺑﺎﻧﻴﺔ«ﺍﻟﺘﺮﲨﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﻭﻭﺟﺪ ،ﺍﻟﻨﺎﺱ ﺩﻧﻴﺎ ﰲ ﻫﺬﻩ
ﺍﳊﻘﻴﻘﺔ ﳍﺬﻩ ﺍﳊﻴﺔ..ﺍ ﻭﺍﳌﻘـﺮﺭﺍﺕ ،ﺍﻷﺭﺿﻴﺔ ﺍﳊﻮﺍﺟﺰ ﺍﻧﺴﺎﺣﺖ ﺣﻴﻨﺌﺬﻭ ،ﻷﺭﺿـﻴﺔﺍﳌﺄﻟﻮﻓـﺎﺕ
ﺍﻷﺭﺿﻴﺔ..ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻫﺬﻩ ﻭﺩﺑﺖ..ﺍﻟﻨـﺎﺱ ﺣﻴﺎﺓ ﻭﰲ ﺍﻷﺭﺽ ﰲ ﺻﻨﻊ ﻣﺎ ﺍﷲ ﻭﺻﻨﻊ
ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﳊﻔﻨﺔ ﺑﺘﻠﻚ.
،ﻣـﺪﺍﻩ ﻭﲢـﺪﺩ ﺍﻟﺒﺸﺮﻱ ﺍﳉﻬﺪ ﻭﺟﻪ ﰲ ﺗﻘﻒ ﻳﺮﻭﻫﺎ ﺃﻥ ﺍﻟﻨﺎﺱ ﺍﻋﺘﺎﺩ ﺍﻟﱵ ﺍﳊﻮﺍﺟﺰ ﻭﺑﻄﻠﺖ
ﻭﺍﻷﺷﻴﺎﺀ ﺍﻷﺣﺪﺍﺙ ﺍﻟﻨﺎﺱ ﺎ ﻳﻘﻴﺲ ﺍﻟﱵ ﺍﳌﺄﻟﻮﻓﺎﺕ ﻭﺑﻄﻠﺖ..،ﺍﳉﺪﻳـﺪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻮﺍﻗﻊ ﻭﻭﺟﺪ
- 12.
ﺍﳉﺪ ﺍﳊﻘﻴﻘﻲ ﺍﻹﻧﺴﺎﻥ ﻣﻌﻪ ﻭﻭﻟﺪﻳﺪ«)١(
..
ﳐﺮﺟﻨﺎ ﺍﻟﻘﺮﺁﻥ:
،ﺟﺪﻳـﺪﺓ ﺭﺑﺎﻧﻴﺔ ﹰﻻﺃﺟﻴﺎ ﻳﺼﻨﻊ ﺃﻥ ﺍﷲ ﺑﺈﺫﻥ ﻗﺎﺩﺭ ﻓﺈﻧﻪ ،ﺍﻷﻭﻝ ﺍﳉﻴﻞ ﺻﻨﻊ ﻗﺪ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻓﺈﺫﺍ
ﺍﻷﻣﺔ ﳜﺮﺝ ﻭﺃﻥ–ﺍﷲ ﺑﺈﺫﻥ-ﻣﻜﺎﻧﺘﻬﺎ ﳍﺎ ﻭﻳﻌﻴﺪ ،ﺃﺯﻣﺘﻬﺎ ﻣﻦ.
ﻭﺃﺧ ،ﺍﻟﺘﺎﺭﻳﺦ ﺃﻛﺪﻫﺎ ﺣﻘﻴﻘﺔ ﻫﻮ ﺑﻞ ﻭﺍﻷﺣﻼﻡ ﺍﻷﻣﺎﱐ ﻗﺒﻴﻞ ﻣﻦ ﺍﻟﻜﻼﻡ ﻫﺬﺍ ﻭﻟﻴﺲﱪـﺎ ﻧـﺎ
ﺭﺳﻮﻝﺍﷲﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰﺍﷲ ﺭﺳﻮﻝ ﺃﺧﱪﻩ ﺣﲔ ﺍﻟﻴﻤﺎﻥ ﺑﻦ ﺣﺬﻳﻔﺔ ﺣﺪﻳﺚ ﻓﻔﻲ ،ﺍﷲ ﺻﻠﻰ
ﻭﺳﻠﻢ ﻋﻠﻴﻪﺑﻌﺪﻩ ﻭﻓﺮﻗﺔ ﺍﺧﺘﻼﻑ ﻣﻦ ﺳﻴﺤﺪﺙ ﲟﺎ.ﺣﺬﻳﻔﺔ ﻗﺎﻝ:ﻓﻘﻠﺖ:ﺗﺄﻣﺮﱐ ﻓﻤﺎ ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ
ﻗﺎﻝ ،ﺫﻟﻚ ﺃﺩﺭﻛﺖ ﺇﻥ:»ﱠﻠﺗﻌﺫﻟﻚ ﻣﻦ ﺍﳌﺨﺮﺝ ﻓﻬﻮ ﺑﻪ ﻭﺍﻋﻤﻞ ،ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻛﺘﺎﺏ ﻢ«.
ﺣﺬﻳﻔﺔ ﻗﺎﻝ:ﻋﻠﻴ ﻓﺄﻋﺪﺕﻓﻘﺎﻝ ،ﹰﺎﺛﺛﻼ ﻪﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰﹰﺎﺛﺛﻼ:»ﱠﻠﺗﻌﻋـﺰ ﺍﷲ ﻛﺘـﺎﺏ ﻢ
ﺍﻟﻨﺠﺎﺓ ﻓﻬﻮ ﺑﻪ ﻭﺍﻋﻤﻞ ﻭﺟﻞ«)٢(
.
ﻭﺧﻄﺐﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰﻓﻘﺎﻝ ﺍﻟﻮﺩﺍﻉ ﺣﺠﺔ ﻣﻦ ﻣﺮﺟﻌﻪ ﰲ:»ﺃﻥ ﻳﻮﺷﻚ ،ﺑﺸﺮ ﺃﻧﺎ ﺇﳕﺎ
ﺍﻟﺜﻘﻠﲔ ﻓﻴﻜﻢ ﺗﺎﺭﻙ ﻭﺇﱐ ،ﹸﺟﻴﺒﻪﺄﻓ ﺭﰊ ﺭﺳﻮﻝ ﻳﺄﺗﻴﲏ:ﻣﻦ ،ﻭﺍﻟﻨﻮﺭ ﺍﳍﺪﻯ ﻓﻴﻪ ،ﺍﷲ ﻛﺘﺎﺏ ﺃﻭﳍﻤﺎ
ﺿﻞ ﺃﺧﻄﺄﻩ ﻭﻣﻦ ﺍﳍﺪﻳﻦ ﻋﻠﻰ ﻛﺎﻥ ﺑﻪ ﻭﺃﺧﺬ ﺑﻪ ﺍﺳﺘﻤﺴﻚ«)٣(
ﻋﻔﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﻣﻘﺘﻞ ﻓﺘﻨﺔ ﺣﺪﺛﺖ ﻭﻋﻨﺪﻣﺎﻋﻨﻪ ﺍﷲ ﺭﺿﻲﹸﺃ ﺇﱃ ﺃﺑﺰﻯ ﺑﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺫﻫﺐﰊ
ﻛﻌﺐ ﺑﻦﻋﻨﻪ ﺍﷲ ﺭﺿﻲﻟﻴﺴﺄﻟﻪ:ﻗﺎﻝ ﺍﳌﺨﺮﺝ؟ ﻣﺎ ﺍﳌﻨﺬﺭ ﺃﺑﺎ:ﺍﷲ ﻛﺘﺎﺏ،ﺑﻪ ﻓﺎﻋﻤﻞ ﻟﻚ ﺍﺳﺘﺒﺎﻥ ﻣﺎ
ﻋﺎﳌ ﺇﱃ ﻓﻜﻠﻪ ﻋﻠﻴﻚ ﺍﺷﺘﺒﻪ ﻭﻣﺎ ،ﻭﺍﻧﺘﻔﻊﻪ)٤(
.
ﻗﺎﻝ ﺍﻷﻋﻮﺭ ﺍﳊﺎﺭﺙ ﺭﻭﺍﻩ ﺍﻟﺬﻱ ﺍﳊﺪﻳﺚ ﻭﰲ:ﳜ ﺍﻟﻨـﺎﺱ ﻓـﺈﺫﺍ ﺍﳌﺴﺠﺪ ﺩﺧﻠﺖﰲ ﻮﺿـﻮﻥ
ﻋﻠﻰ ﻋﻠﻰ ﻓﺪﺧﻠﺖ ﺍﻷﺣﺎﺩﻳﺚﻋﻨﻪ ﺍﷲ ﺭﺿﻲﻓﻘﻠﺖ:ﺍﳌﺆﻣﻨﲔ ﺃﻣﲑ ﻳﺎ،ﰲ ﳜﻮﺿﻮﻥ ﺍﻟﻨﺎﺱ ﺗﺮﻯ ﺃﻣﺎ
ﻓﻘﺎﻝ ﺍﻷﺣﺎﺩﻳﺚ؟:ﻗﻠﺖ ﻓﻌﻠﻮﻫﺎ؟ ﻓﻘﺪ:ﻗﺎﻝ ،ﻧﻌﻢ:ﺍﷲ ﺭﺳﻮﻝ ﲰﻌﺖ ﺇﱐ ﺃﻣﺎﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ
)١(ﺹ ﻗﻄﺐ ﻟﺴﻴﺪ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺘﺼﻮﺭ ﻣﻘﻮﻣﺎﺕ١٩٢،١٩٤ﺑﺎﺧﺘﺼﺎﺭ.
)٢(ﺍﳌﺴ ﰲ ﻭﺍﳊﺎﻛﻢ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﺩﺍﻭﺩ ﺃﺑﻮ ﺭﻭﺍﻩﺍﻟﺬﻫﱯ ﻭﻭﺍﻓﻘﻪ ﻭﺻﺤﺤﻪ ﺘﺪﺭﻙ.
)٣(ﻣﺴﻠﻢ ﺭﻭﺍﻩ)٦١٧٧.(
)٤(ﺹ ﺍﳌﺮﻭﺯﻱ ﻧﺼﺮ ﺑﻦ ﶈﻤﺪ ﺍﻟﻠﻴﻞ ﻗﻴﺎﻡ ﳐﺘﺼﺮ١٧٤.
- 13.
ﻳﻘﻮﻝ:»ﺇﻓﱳ ﺳﺘﻜﻮﻥ ﺎ«ﻗﻠﺖ:ﻗﺎﻝ ﺍﷲ؟ ﺭﺳﻮﻝ ﻳﺎ ﻣﻨﻬﺎ ﺍﳌﺨﺮﺝ ﻓﻤﺎ:»ﻓﻴﻪ ،ﺗﻌﺎﱃ ﺍﷲ ﻛﺘﺎﺏ
ﺑﺎﳍﺰﻝ ﻟﻴﺲ ﺍﻟﻔﺼﻞ ﻫﻮ ﺑﻴﻨﻜﻢ ﻣﺎ ﻭﺣﻜﻢ ﺑﻌﺪﻛﻢ ﻣﺎ ﻭﻧﺒﺄ ﻗﺒﻠﻜﻢ ﻣﺎ ﺧﱪ..ﺍﳊﺪﻳﺚ«)١(
.
ﺍﻟﺴﻨﺔ؟ ﺃﻳﻦ!
ﻓـﺎﻟﻘﺮﺏ ﺍﻟﻌﻜـﺲ ﺑـﻞ ،ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺴﻨﺔ ﺷﺄﻥ ﻣﻦ ﺍﻟﺘﻘﻠﻴﻞ ﺍﳌﺨﺮﺝ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻥ ﺍﻟﻘﻮﻝ ﻣﻌﲎ ﻭﻟﻴﺲ
ﺍﳊﻘﻴﻘﻲﺒﺣ ﺳﻴﺰﻳﺪﻧﺎ ﺍﻟﻘﺮﺁﻥ ﻣﻦﻋﻠﻴﻪ ﺗﺪﻝ ﲟﺎ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻭﻳﻌﻴﻨﻨﺎ ،ﻟﻠﺴﻨﺔ ﺎ.
ﹸﺃ ﻣﺎ ﻭﺗﺒﲔ ﺍﻟﻘﺮﺁﻥ ﺗﺸﺮﺡ ﻓﺎﻟﺴﻨﺔﻓﻴﻪ ﲨﻞﻢﹺﻬﻴﹶـﻟﹺﺇ ﹶﻝﺰﻧ ﺎﻣ ﹺﺱﺎﻨﻠﻟ ﻦﻴﺒﺘﻟ ﺮﹾﻛﱢﺬﺍﻟ ﻚﻴﹶﻟﹺﺇ ﺎﻨﹾﻟﺰﻧﹶﺃﻭ
ﹶﻥﻭﺮﱠﻜﹶﻔﺘﻳ ﻢﻬﱠﻠﻌﹶﻟﻭ]ﺍﻟﻨﺤﻞ:٤٤.[
ﺑﺎﻟﺴﻨﺔ ﺍﻟﺘﻤﺴﻚ ﺃﳘﻴﺔ ﻋﻠﻰ ﺃﺩﻝ ﻭﻟﻴﺲﺍﻟﻘﺮﺁﻥ ﻣﻊﻣﻦﻗﻮﻟﻪﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ:»ﺗﺮﻛـﺖ
ﺑﻌﺪﳘﺎ ﺗﻀﻠﻮﺍ ﻟﻦ ،ﺷﻴﺌﲔ ﻓﻴﻜﻢ:ﺣﱴ ﻳﺘﻔﺮﻗﺎ ﻭﻟﻦ ،ﻭﺳﻨﱵ ،ﺍﷲ ﻛﺘﺎﺏﻳﺮﺩﺍﺍﳊﻮﺽ ﻰﻋﻠ«)٢(
.
ﺑﺈﻋﺠﺎﺯﻩ ﻳﻨﻔﺮﺩ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺍﻷﺧﺬ ﻣﻊﹶﻥﺃ ﹶﻰﻠﻋ ﻦﹺﺠﹾﻟﺍﻭ ﺲﻧِﻹﺍ ﺖﻌﻤﺘﺟﺍ ﹺﻦﺌﱠﻟ ﹸﻞﻗ
ﹾﻟﺍ ﹶﺍﺬﻫ ﹺﻞﹾﺜﻤﹺﺑ ﻮﺍﺗﹾﺄﻳﺍﲑﹺﻬﹶﻇ ﹴﺾﻌﺒﻟ ﻢﻬﻀﻌﺑ ﹶﻥﹶﺎﻛ ﻮﹶﻟﻭ ﻪﻠﹾﺜﻤﹺﺑ ﹶﻥﻮﺗﹾﺄﻳ ﹶﻻ ﻥﺁﺮﹸﻘ]ﺍﻹﺳﺮﺍﺀ:٨٨.[
ﺗﺄﺛﲑﻩ ﻗﻮﺓ ﰲ ﻳﻜﻤﻦ ﻹﻋﺠﺎﺯﻩ ﺍﻷﻋﻈﻢ ﻭﺍﻟﺴﺮ ،ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﻧﺰﻟﺖ ﻣﻌﺠﺰﺓ ﺃﻋﻈﻢ ﺍﻟﻜﺮﱘ ﻓﺎﻟﻘﺮﺁﻥ
ﺣ ﺍﻟﺴﺎﺑﻘﺔ ﺍﳌﻌﺠﺰﺍﺕ ﻛﺎﻧﺖ ﻓﺈﻥ ،ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰﺴﺗﺸﺎﻫ ﺍﻟﻘﺮﺁﻥ ﻣﻌﺠﺰﺓ ﻓﺈﻥ ،ﺑﺎﻷﺑﺼﺎﺭ ﺗﺸﺎﻫﺪ ﻴﺔﺪ
ﳍﺎ ﻳﺘﻌﺮﺽ ﻣﻦ ﻛﻞ ﺎ ﻭﻳﺸﻌﺮ ،ﺑﺎﻟﺒﺼﺎﺋﺮ.
..ﻟﻠﻘﺮﺁﻥ ﻣﺘﻌﺪﺩﺓ ﺇﻋﺠﺎﺯ ﺃﻭﺟﻪ ﻫﻨﺎﻙ ،ﻧﻌﻢ)ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻭﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﺍﻹﻋﺠﺎﺯ
ﻭﺍﻟﻌﻠﻤﻲ ﺍﻟﻐﻴﱯ(ﺍﻷﻋﻈﻢ ﺇﻋﺠﺎﺯﻩ ﺳﺮ ﺃﻥ ﺇﻻ–ﺍﳋﻄـﺎﰊ ﺍﻹﻣﺎﻡ ﻳﻘﻮﻝ ﻛﻤﺎ-ﻫـﻮ:»ﺻـﻨﻴﻌﻪ
ﺍﻟﻨﻔﻮﺱ ﰲ ﻭﺗﺄﺛﲑﻩ ،ﺑﺎﻟﻘﻠﻮﺏ.
ﻛﻼﻣﺎ ﺗﺴﻤﻊ ﻻ ﻓﺈﻧﻚ–ﺍﻟﻘ ﻏﲑﺮﺁﻥ–ﺧﻠﺺ ﺍﻟﺴﻤﻊ ﻗﺮﻉ ﺇﺫﺍ ﺍﺭﻣﻨﺜﻮ ﺃﻭ ﺍﺭﻣﻨﻈﻮﻣﻨـﻪﻣـﻦ ﺍﻟﻘﻠـﺐ ﺇﱃ
ﻭﺍﳊﻼﻭﺓ ﺍﻟﻠﺬﺓﺣﺎﻝ ﰲ،ﻭﺍﳌﻬﺎﺑﺔ ﺍﻟﺮﻭﻋﺔ ﻭﻣﻦﺇﻟﻴﻪ ﻣﻨﻪ ﳜﻠﺺ ﻣﺎ ﺃﺧﺮﻯ ﰲ.
ﹰﻼﻗﺎﺋ ﺍﳋﻄﺎﰊ ﻭﻳﺴﺘﻄﺮﺩ:
)١(ﺍﻟﻀﻌﻴﻔﺔ ﺍﻟﺴﻠﺴﻠﺔ ﰲ ﺍﻷﻟﺒﺎﱐ ﺿﻌﻔﻪ ﻭ ،ﻭﻏﲑﳘﺎ ﻭﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻭﺍﻩ)١٧٧٦.(
)٢(ﺡ ﺍﳉﺎﻣﻊ ﺻﺤﻴﺢ ﰲ ﺍﻷﻟﺒﺎﱐ ﻭﺻﺤﺤﻪ ،ﺍﳊﺎﻛﻢ ﺭﻭﺍﻩ ،ﺻﺤﻴﺢ)٢٩٣٧.(
- 14.
..ﻋﺮﺍﻫـﺎ ﻗﺪ ﻣﺮﺗﺎﻋﺔ ﻋﺎﺩﺕ ﻣﻨﻪ ﺣﻈﻬﺎ ﺃﺧﺬﺕ ﺇﺫﺍ ﺣﱴ ،ﺍﻟﺼﺪﻭﺭ ﻟﻪ ﻭﺗﻨﺸﺮﺡ ،ﺍﻟﻨﻔﻮﺱ ﺑﻪ ﺗﺴﺘﺒﺸﺮﻣـﻦ
ﺗﻭ ،ﻭﺍﻟﻘﻠﻖ ﺍﻟﻮﺟﻴﺐﻐﺸﺎﻫﺎﻣﻦﻕﺮﹶﻔﻭﺍﻟ ﺍﳋﻮﻑ..ﻣﺎﺍﻟﻘﻠـﻮﺏ ﻟﻪ ﻭﺗﱰﻋﺞ ،ﺍﳉﻠﻮﺩ ﻣﻨﻪ ﺗﻘﺸﻌﺮ..ﺑـﲔ ﳛـﻮﻝ
ﻓﻴﻬﺎ ﺍﻟﺮﺍﺳﺨﺔ ﻭﻋﻘﺎﺋﺪﻫﺎ ﺎﻀﻤﺮﺍﻣ ﻭﺑﲔ ﺍﻟﻨﻔﺲ.
ﻣﻦ ﻓﻜﻢﻟﻠﺮﺳﻮﻝ ﻋﺪﻭﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰﺘﻭﻓ ﺍﻟﻌﺮﺏ ﺭﺟﺎﻝ ﻣﻦﺍﻏﺘﻴﺎﻟﻪ ﻳﺮﻳﺪﻭﻥ ﺃﻗﺒﻠﻮﺍ ،ﺎﻛﻬﺎ
ﰲ ﻭﻗﻌﺖ ﺣﲔ ﻳﻠﺒﺜﻮﺍ ﻓﻠﻢ ،ﺍﻟﻘﺮﺁﻥ ﺁﻳﺎﺕ ﻓﺴﻤﻌﻮﺍ ،ﻭﻗﺘﻠﻪﺭﺃ ﻋﻦ ﻳﺘﺤﻮﻟﻮﺍ ﺃﻥ ﻣﺴﺎﻣﻌﻬﻢ،ﺍﻷﻭﻝ ﻳﻬﻢ
ﻣﺴﺎﳌﺘ ﺇﱃ ﻳﺮﻛﻨﻮﺍ ﻭﺃﻥﺎﻧﺇﳝﺎ ﻭﻛﻔﺮﻫﻢ ،ﻣﻮﺍﻻﺓ ﻢﻋﺪﺍﻭ ﻭﺻﺎﺭﺕ ،ﺩﻳﻨﻪ ﰲ ﻭﻳﺪﺧﻠﻮﺍ ،ﻪ)١(
..
ﺳﻴﻜﻮﻥ ﻟﻪ ﺍﻟﺘﻌﺮﺽ ﺤﺴﻦﻳ ﻣﻦ ﻓﺈﻥ ﹶﰒ ﻭﻣﻦ ،ﻧﻈﲑ ﻟﻪ ﻳﻮﺟﺪ ﻻ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺗﺄﺛﲑ ﺇﻥ
ﻭﺍ ﻻ ﻭﻛﻴﻒ ،ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﻭﺣﺮﺻﺎ ،ﻨﺔﺴﻟﻠ ﺣﺒﺎ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻣﻦﺍﻟﺘـﺄﺛﺮ ﻛﺜﺮﺓ ﻣﻦ ﺍﳌﺘﻮﻟﺪﺓ ﻟﻄﺎﻗﺔ
ﺗﻄﺒﻴﻘ ﻳﺴﺘﻄﻴﻊ ﻣﺎ ﻛﻞ ﻟﺘﻄﺒﻴﻖ ﺳﺘﺪﻓﻌﻪ ﺍﻟﻘﺮﺁﻥ ﺑﺂﻳﺎﺕﻪﻭﺭﺳﻮﻟﻪ ﺍﷲ ﺤﺒﻪﻳ ﳑﺎ.
ﺍﻷﺧﺮﻯ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻘﺮﺁﻥ:
ﻣﻦ ﻛﺬﻟﻚ ﺍﳌﻘﺼﺪ ﻭﻟﻴﺲﺷﺄﻥ ﻣﻦ ﺍﻟﺘﻘﻠﻴﻞ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻛﻼﻣﻨﺎ،ﺍﻷﺧﺮﻯ ﺍﻟﺼﺎﳊﺔ ﺍﻷﻋﻤﺎﻝ ﺑﻘﻴﺔ
ﺑ ﺗﺸﻴﻴﺪ ﰲ ﻭﻇﻴﻔﺔ ﻟﻪ ﺻﺎﱀ ﻋﻤﻞ ﻭﻛﻞ ،ﻃﺎﻋﺔ ﻓﻜﻞﺍﳌﻘﺼـﺪ ﻭﻟﻜﻦ ،ﺍﳌﺴﻠﻢ ﻗﻠﺐ ﰲ ﺍﻹﳝﺎﻥ ﻨﻴﺎﻥ
ﺍﻷﻋﻤﺎﻝ ﻟﺘﻠﻚ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﺼﺤﻴﺢ ﺣﺠﻤﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺿﻊ ﻫﻮ.
ﹰﻻﺃﻋﻤﺎ ﻟﻠﺤﺞ ﺃﻥ ﻓﻜﻤﺎﻛﺜﲑﺓﻫﻮ ﺍﳊﺞ ﰲ ﻋﻤﻞ ﺃﻫﻢ ﺃﻥ ﺇﻻ ،ﺍﳉﻤﺎﺭ ﻭﺭﻣﻲ ﻭﺍﻟﻄﻮﺍﻑ ﻛﺎﻟﺴﻌﻲ
،ﺑﻌﺮﻓﺔ ﺍﻟﻮﻗﻮﻑﻓﺒﻪﻟﻠ ﻣﻘﺼﻮﺩ ﺃﻫﻢ ﻳﺘﺤﻘﻖﻭﺍﻻﻧﻜﺴﺎﺭ ﺍﻟﺬﻝ ﺇﻇﻬﺎﺭ ﻣﻦ ﺤﺞﺱﺆﺒﺘﻭﺍﻟﻭﺍﻻﻓﺘﻘﺎﺭﷲ
ﻗﺎﻝ ﻟﺬﻟﻚ ،ﻭﺟﻞ ﻋﺰﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ:»ﻋﺮﻓﺔ ﺍﳊﺞ«)٢(
.
ﺃﻫـﻢ ﺃﻥ ﺇﻻ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ،ﺍﳌﻈﺎﱂ ﻭﺭﺩ ،ﺍﻟﺬﻧﺐ ﻋﻦ ﻛﺎﻹﻗﻼﻉ ﻛﺜﲑﺓ ﹰﻻﺃﻋﻤﺎ ﻟﻠﺘﻮﺑﺔ ﺃﻥ ﻭﻛﻤﺎ
ﺍﻟﺘﻮﺑﺔ ﺗﺘﺤﻘﻖ ﻟﻦ ﻭﺑﺪﻭﻧﻪ ،ﺍﻟﻨﺪﻡ ﻫﻮ ﻟﻠﺘﻮﺑﺔ ﻋﻤﻞ..ﻗﺎﻝﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ:»ﺗﻮﺑﺔ ﺍﻟﻨﺪﻡ«)٣(
.
ﻛﺬﻟﻚﻟﻺﳝﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻘﺮﺁﻥﻳﺰﻳـ ﺃﻥ ﺷـﺄﻧﻪ ﻣﻦ ﺻﺎﱀ ﻋﻤﻞ ﻭﻛﻞ ،ﻃﺎﻋﺔ ﻛﻞ ﺃﻥ ﻓﻜﻤﺎ ،ﻥﺪ
ﻭﻏﲑﳘﺎ ﻭﺍﻟﺼﺪﻗﺔ ﻛﺎﻟﺼﻴﺎﻡ ﺍﻹﳝﺎﻥﳝﻜﻦ ﻻ ﻭﺑﺪﻭﻧﻪ ،ﻟﻺﳝﺎﻥ ﺍﻟﻔﻘﺮﻱ ﺍﻟﻌﻤﻮﺩ ﻤﺜﻞﻳ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺇﻻ
ﺟﻨﺒﺎﺗﻪ ﰲ ﺍﻟﺮﻭﺡ ﺒﺚﺗﻭ ،ﻛﺎﻣﻠﺔ ﺑﺼﻮﺭﺓ ﻋﺎﻓﻴﺘﻪ ﻳﺴﺘﻌﻴﺪ ﺃﻥ ﻟﻠﻘﻠﺐ..ﻣﻦ ﻟﻜﻞ ﺣﻴﺎﺓ ﻓﻴﻪ ﻛﺎﳌﺎﺀ ﺇﻧﻪ
)١(ﺍﻟﻘﺮﺁ ﺍﻟﺘﻌﺒﲑﺹ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺪﻻﻟﺔ ﱐ١٠٨،١٠٩ﺹ ﻟﻠﺨﻄﺎﰊ ﺍﻟﻘﺮﺁﻥ ﺇﻋﺠﺎﺯ ﰲ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﻧﻘﻼ٦٤.
)٢(ﺹ ﺍﳉﺎﻣﻊ ﺻﺤﻴﺢ ﰲ ﺍﻷﻟﺒﺎﱐ ﻭﺻﺤﺤﻪ ،ﻭﺍﳊﺎﻛﻢ ،ﺃﲪﺪ ﺍﻹﻣﺎﻡ ﺭﻭﺍﻩ ،ﺻﺤﻴﺢ)٣١٧٢.(
)٣(ﻭﺻﺤﺤﻪ ﻭﺍﳊﺎﻛﻢ ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﺍﺑﻦ ﺃﺧﺮﺟﻪ.
- 15.
ﻣﻨﻪ ﺷﺮﺏ.
ﻳﻘﻮﻝ ﺍﳌﻌﲎ ﻫﺬﺍ ﻭﰲﺍﻟﻘﻴﻢ ﺍﺑﻦ:
ﻭﻳﺼﻠﺢ ﻳﻜﻤﻞ ﺣﱴ ﻭﻳﺰﻳﺪ ﻓﻴﻨﻤﻮ ﻳﺘﺮﰉ ﺃﻥ ﳏﺘﺎﺝ ﻭﺍﻟﺒﺪﻥ ﺍﻟﻘﻠﺐ ﻣﻦ ﻭﻛﻞ..ﺃﻥ ﳏﺘـﺎﺝ ﺍﻟﺒﺪﻥ ﺃﻥ ﻭﻛﻤﺎ
ﻭ ،ﻟﻪ ﺍﳌﺼﻠﺤﺔ ﺑﺎﻷﻏﺬﻳﺔ ﻳﺮﻗﻰﺍﳊﻭﻣﻨﻌﻪ ﻳﻨﻔﻌﻪ ﻣﺎ ﺑﺈﻋﻄﺎﺋﻪ ﺇﻻ ﻳﻨﻤﻮ ﻓﻼ ،ﻳﻀﺮﻩ ﻋﻤﺎ ﻤﻴﺔﳑﺎﻓﻜـﺬﻟﻚ ،ﻳﻀـﺮﻩ
ﺍﻟﻘﻠﺐ:ﺑﺬﻟﻚ ﺇﻻ ﺻﻼﺣﻪ ﻳﺘﻢ ﻭﻻ ،ﻳﻨﻤﻮ ﻭﻻ ،ﻳﺰﻛﻮ ﻻ..
ﺳﺒﻴ ﻭﻻﺍﻟﻘﺮ ﻣﻦ ﺇﻻ ﻟﺬﻟﻚ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻟﻪ ﻞﻏﲑﻩ ﻣﻦ ﻣﻨﻪ ﺷﻲﺀ ﺇﱃ ﻭﺻﻞ ﻭﺇﻥ ،ﺁﻥ..ﻓﻬـﻮ
ﺍﳌﻘﺼﻮﺩ ﲤﺎﻡ ﺑﻪ ﻟﻪ ﳛﺼﻞ ﻻ ﻳﺴﲑ ﺷﻲﺀ)١(
..
ﺍﻟﻌﺎﺹ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻗﻮﻝ ﻣﻐﺰﻯ ﻧﺪﺭﻙ ﻫﻨﺎ ﻣﻦﻋﻨﻪ ﺍﷲ ﺭﺿﻲ:
ﹰﳘﻭﺩﺭ ،ﺍﺭﺩﻳﻨﺎ ﺍﺭﺩﻳﻨﺎ ﻳﻨﻔﻖ ﺭﺟﻞ ﺑﺎﺕ ﻟﻮﹰﳘﺩﺭ ﺎﺣﱴ ،ﺍﷲ ﺳﺒﻴﻞ ﰲ ﺍﳉﻴﺎﺩ ﻋﻠﻰ ﹸﻞﻭﳛﻤ ،ﺎﻳﺼﺒﺢ
ﹰﻼﻣﺘﻘﺒﺑﻌﻤﻠﻲ ﻋﻤﻠﻪ ﱄ ﺃﻥ ﺃﺣﺐ ﱂ ﻣﲏ ﻣﺘﻘﺒﻼ ﺃﺻﺒﺢ ﺣﱴ ﺍﷲ ﻛﺘﺎﺏ ﺃﺗﻠﻮ ﻭﺑﺖ ،ﻣﻨﻪ)٢(
.
ﻣﺴﻌﻮﺩ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻭﻛﺎﻥﻋﻨﻪ ﺍﷲ ﺭﺿﻲﻓﺴﺌﻞ ،ﺍﻟﺘﻄﻮﻉ ﺻﻴﺎﻡ ﻣﻦ ﻘﻞﻳ ﻭﻛﺎﻥ ،ﺍﻟﺒﻨﻴﺔ ﺿﻌﻴﻒ
ﺍﻟﺼﻮﻡ ﻣﻦ ﺇﻗﻼﻟﻪ ﺳﺒﺐ ﻋﻦ.ﻓﻘﺎﻝ:ﻋﻦ ﻳﻀﻌﻔﲏ ﺇﻧﻪﺃﺣـﺐ ﺍﻟﻘـﺮﺁﻥ ﻭﻗﺮﺍﺀﺓ ،ﺍﻟﻘﺮﺁﻥ ﻗﺮﺍﺀﺓﱠﱃﺇ
ﻣﻨﻪ)٣(
.
ﻣﺰﺍﺣﻢ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﻗﻮﻝ ﺐﻓﻌﺠ ﺗﻌﺠﺐ ﻭﺇﻥ:ﻣﺮﻳﻀـﺎ ﺃﻛﻮﻥ ﺃﻥ ﻟﺴﺮﱐ ﺍﻟﻘﺮﺁﻥ ﺗﻼﻭﺓ ﻟﻮﻻ.
ﻟﻪ ﻓﻘﻴﻞ:ﻗﺎﻝ ؟ﻢﻟ:ﻋﲏ ﻜﻔﺮﻳﻭ ﺍﳊﺮﺝ ﻋﲏ ﻳﺮﻓﻊ ﺍﳌﺮﺽ ﻷﻥﻣـﺎ ﺻﺎﱀ ﻣﺜﻞ ﱄ ﻭﳚﺮﻯ ،ﺍﻟﺬﻧﻮﺏ
ﺃﻋﻤﻞ ﻛﻨﺖ)٤(
.
ﺑـﻦ ﺍﷲ ﻋﺒـﺪ ﻗـﺎﻝ ﻛﻤﺎ ﻭﺳﻜﻴﻨﺔ ﻭﺃﻣﺎﻥ ﺇﳝﺎﻥ ﻣﻦ ﺷﻲﺀ ﻳﻌﺪﻟﻪ ﻻ ﺍﻟﺘﻼﻭﺓ ﺃﺛﺮ ﺃﻥ ﻳﻌﻠﻢ ﻓﻬﻮ
ﻣﺴﻌﻮﺩ:ﺁﻣﻦ ﻓﻬﻮ ﻓﻴﻪ ﺩﺧﻞ ﻓﻤﻦ ﺍﷲ ﻣﺄﺩﺑﺔ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺇﻥ)٥(
.
ﺍﻟﻘﺮﺁﻥ؟ ﻗﻴﻤﺔ ﺍﳌﺴﻠﻤﻮﻥ ﺃﺩﺭﻙ ﻫﻞ!
)١(ﺍﻟﻠﻬﻔﺎﻥ ﺇﻏﺎﺛﺔ١/٧٦.
)٢(ﺹ ﺍﻷﻧﻮﺍﺭ ﶈﺎﺕ ﰲ ﺍﻟﻐﺎﻓﻘﻲ ﺃﻭﺭﺩﻩ٥٥ﻣﺼﻨﻔﻪ ﰲ ﺷﻴﺒﺔ ﺃﰊ ﻭﺍﺑﻦ ،)١٠/٥٠٨.(
)٣(ﺹ ﻋﺒﻴﺪ ﻷﰊ ﺍﻟﻘﺮﺁﻥ ﻓﻀﺎﺋﻞ٦٢.
)٤(ﺷﻴﺒﺔ ﺃﰊ ﺍﺑﻦ)١٣/٥٨٠(ﺍﻟﺰﻫﺪ ﻛﺘﺎﺏ)٢٣٩٩.(
)٥(ﺍﻟﺪﺍﺭﻣﻲ ﺭﻭﺍﻩ)٣٣٢٣.(
- 16.
ﺑﻪ؟ ﺍﻻﻧﺘﻔﺎﻉ ﺃﺣﺴﻨﻮﺍ ﻭﻫﻞ ،ﻗﻴﻤﺘﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺃﺩﺭﻙ ﻓﻬﻞ ﻛﺬﻟﻚ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻓﺈﻥ!
..ﻛﻤ ﺣﻘﻴﻘﺘﻪ ﻋﻠﻰ ﻣﻌﻪ ﺗﻌﺎﻣﻠﻮﺍ ﻫﻞﱠﰒ ﻭﻣﻦ ﺍﻹﳝﺎﻥ ﻟﺰﻳﺎﺩﺓ ﻣﺘﻔﺮﺩ ﺼﺪﺭﺍﻟﺘﻐﻴﲑ؟!
ﺍ ﺣﺪﺙ ﺑﻞ ،ﻫﺬﺍ ﳛﺪﺙ ﱂ ﻟﻸﺳﻒﻣﻨﻬﻢ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻫﺘﻤﺎﻡ ﺍﻧﺼﺐ ﻓﻠﻘﺪ ،ﻟﻌﻜﺲ–ﺭﰊ ﺭﺣـﻢ ﻣـﻦ ﺇﻻ–
ﺍﻹﳝـﺎﻥ ﻣﻨـﺎﺑﻊ ﻣـﻦ ﻭﺍﻻﻏﺘﺮﺍﻑ ،ﺑﻪ ﻭﺍﻟﺘﺄﺛﺮ ﺑﺘﺪﺑﺮﻩ ﺍﻫﺘﻤﺎﻡ ﺫﻟﻚ ﻳﻮﺍﻛﺐ ﻭﱂ ،ﻟﻠﻘﺮﺁﻥ ﺍﻟﺸﻜﻠﻴﺔ ﺍﻟﻨﺎﺣﻴﺔ ﻋﻠﻰ
ﻻ ﻭﻛﻴـﻒ ،ـﺎﻛﺒﻮ ﻣﻦ ﺍﻟﻨﻬﻮﺽ ﻋﻦ ﻭﻋﺠﺰﻫﺎ ﺿﻌﻔﻬﺎ ﰲ ﺍﻷﻣﺔ ﻟﺘﺴﺘﻤﺮ ،ﺁﻳﺎﺗﻪ ﻣﻦ ﺁﻳﺔ ﻛﻞ ﻣﻦ ﺗﺘﻔﺠﺮ ﺍﻟﱵ
ﻭﺃﻋ ﺃﻫﻢ ﺠﺮﻫ ﻭﻗﺪﺍﻹﳝﺎﱐ ﻟﻺﻣﺪﺍﺩ ﻣﺼﺪﺭ ﻈﻢ.
ﻳﻌﲏ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺃﻥ ﻳﻌﺘﱪﻭﻥ ﺑﻞ ،ﺑﺬﻟﻚ ﻳﻌﺘﺮﻓﻮﻥ ﻻ ﺍﻟﻜﺜﲑﻳﻦ ﺃﻥ ﺻﻌﻮﺑﺔ ﺍﻷﻣﺮ ﻳﺰﻳﺪ ﻭﳑﺎ
ﺃﻗﻞ ﰲ ﺃﻟﻔﺎﻇﻪ ﱠﺎﻅﻔﺣ ﻣﻦ ﻗﺪﺭ ﺃﻛﱪ ﲣﺮﻳﺞ ﻛﺬﻟﻚ ﻭﻳﻌﲏ ،ﻓﻬﻢ ﺑﺪﻭﻥ ﺃﻭ ﺑﻔﻬﻢ ﻗﺮﺍﺀﺗﻪ ﻣﻦ ﺍﻹﻛﺜﺎﺭ
ﳑﻜﻦ ﻭﻗﺖ..ﻓﺎﺮﺣﺎﺿ ﻭﺃﺻﺒﺢ ،ﺘﻤﺎﻳ ﺍﻟﻘﺮﺁﻥ ﺯﺩﺍﺩﺒﻭﻏﺎﺋ ﺍﺎ..ﺩﻣﻮﺟﻮﺭﻭﻣﻬﺠﻮ ﺍﺍ.
..ﺮﺣﺎﺿ ﺻﺎﺭﱠﺮﺍﺀﻘﹸﻟﺍ ﺃﻟﺴﻨﺔ ﻋﻠﻰ ﺑﻠﻔﻈﻪ ﺍ،ﺍﻟﻘﻠﻮﺏ ﻋﻦ ﻭﺃﻧﻮﺍﺭﻩ ﺑﺮﻭﺣﻪ ﻏﺎﺋﺐ ﻟﻜﻨﻪ ،ﻭﺍﳊﻔﺎﻅ
ﺍﻟﺴﻠﻮﻙ ﰲ ﺍﻹﳚﺎﰊ ﻭﺃﺛﺮﻩ.
..ﻟﻜﻨﻪ ،ﻭﺍﳌﺴﺎﺑﻘﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﳌﺪﺍﺭﺱ ﻭﺍﻹﺫﺍﻋﺎﺕ ﺍﳌﻄﺎﺑﻊ ﺧﻼﻝ ﻣﻦ ﺑﺸﻜﻠﻪ ﻣﻮﺟﻮﺩﺍ ﺻﺎﺭ
ﻟﻸ ﻭﺗﻐﻴﲑﻩ ،ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﻭﺗﺄﺛﲑﻩ ﺣﻘﻴﻘﺘﻪ ﰲ ﻣﻬﺠﻮﺭﻭﺍﻟﺴﻠﻮﻙ ﺧﻼﻕ.
..ﻟﻚ ﻗﻴﻞ ،ﺑﻪ ﻧﻨﺘﻔﻊ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﻫﻠﻤﻮﺍ ﻗﻠﺖ ﻓﺈﻥ:ﳑـﺎ ﺃﻛﺜﺮ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﻧﻔﻌﻞ ﺃﻥ ﻋﻠﻴﻨﺎ ﻭﻣﺎﺫﺍ
ﺍﳌﺴﻠﻤﲔ ﺑﻴﻮﺕ ﻓﺄﻏﻠﺐ ،ﻧﻔﻌﻞ–ﻛﻠﻬﺎ ﺗﻜﻦ ﱂ ﺇﻥ–ﻣـﻦ ﻧﺴـﺦ ﻋﺪﺓ ﺃﻭ ﻧﺴﺨﺔ ﻋﻠﻰ ﲢﺘﻮﻱ
ﺭﻗﺪ ﳛﻔﻆ ﻣﻦ ﻓﻴﻬﺎ ﲡﺪ ﺍﻷﺳﺮ ﻣﻦ ﻭﺍﻟﻜﺜﲑ ،ﺍﳌﺼﺤﻒﺁﻳﺎﺗﻪ ﺗﺒﺚ ﺍﻟﱵ ﻭﺍﻹﺫﺍﻋﺎﺕ ،ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻴﻞ
ﻣﺴﺘﻤﺮ ﺍﺯﺩﻳﺎﺩ ﰲ ﺎﺭ.!!
..ﺇﻟﻴـﻪ ﺑﺎﻻﺣﺘﻴـﺎﺝ ﺍﻟﺸﻌﻮﺭ ﺃﻥ ﺇﻻ ﻟﻠﺠﻤﻴﻊ ﺍﻟﻘﺮﺁﻥ ﺮﺴﻴﺗ ﻓﻤﻊ ،ﺍﻷﻣﺮ ﺻﻌﻮﺑﺔ ﺗﻜﻤﻦ ﻫﻨﺎ ﻣﻦ
ﻣﻮﺟﻮﺩ ﻏﲑ ﻳﻜﻮﻥ ﻳﻜﺎﺩ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﻟﺮﻭﺡ ﻭﺑﺚ ﺍﻹﳝﺎﻥ ﻟﺘﻮﻟﻴﺪ ﻋﻨﻪ ﻏﲎ ﻻ ﻛﻤﺼﺪﺭ.
..ﺟﺍﺣﺘﻴﺎ ﳛﺘﺎﺝ ﻣﻦ ﺣﺎﻝ ﻣﻊ ﻳﻨﻄﺒﻖ ﺣﺎﻟﻨﺎ ﺇﻥﺳﻣﺎ ﺎﺍ ﺇﱃ ﺎ،ﻇﻤﺄﻩ ﻟﲑﻭﻯ ﳌﺎﺀﹰﺜﻻﻫ ﻋﻨﻪ ﻓﻴﺒﺤﺚﺎ
ﻳﺪﻩ ﻣﺘﻨﺎﻭﻝ ﻭﰲ ﺃﻣﺘﻌﺘﻪ ﺑﲔ ﺍﺩﻣﻮﺟﻮ ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﺮﻏﻢ ﻋﻠﻰ ﻣﻜﺎﻥ ﻛﻞ ﰲ،ﺫﻟﻚ ﻳﺼﺪﻕ ﻻ ﻟﻜﻨﻪ.
ﺍﻟﺸﺎﻋﺮ ﻗﻮﻝ ﻣﻊ ﺣﺎﻟﻨﺎ ﻭﺍﻧﻄﺒﻖ:
ـﺔﲨـ ـﺐﻭﺍﻟﻌﺠﺎﺋـ ـﺐﺍﻟﻌﺠﺎﺋـ ـﻦﻭﻣــﻮﻝـﻭﺻ ـﻪـﺇﻟﻴ ـﺎـﻭﻣ ـﺪﻟﻴﻞـﺍﻟ ـﺮﺏـﻗ
- 17.
ـﺎﺍﻟﻈﻤـ ـﻬﺎﻳﻘﺘﻠـ ـﺪﺍﺀﺍﻟﺒﻴـ ﰲ ـﺎﻟﻌﻴﺲﻛــﻮﻝﳏﻤـ ـﺎﻇﻬﻮﺭﻫـ ـﻮﻕﻓـ ـﺎﺀﻭﺍﳌـ
ﺍﻟﺮﺳﻮﻝﺍﷲ ﺻﻠﻰﻭﺳﻠﻢ ﻋﻠﻴﻪﻳﺸﻜﻮﻧﺎ:
ﺭﺳﻮﻟﻨﺎ ﺃﻥ ﺍﻻﻧﺘﺒﺎﻩ ﻳﻠﻔﺖ ﻭﳑﺎﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰﻫـﺬﺍ ﲞﺼﻮﺹ ﻭﺟﻞ ﻋﺰ ﷲ ﺍﺷﺘﻜﺎﻧﺎ ﻗﺪ
ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﻧﻔﻌﻠﻪ ﺍﻟﺬﻱ ﺍﻟﺸﺎﺫ ﺍﻟﻮﺿﻊ:ﹶﻥﺁﺮﹸـﻘﹾﻟﺍ ﹶﺍﺬﻫ ﹸﻭﺍﺬﺨﺗﺍ ﻲﻣﻮﹶﻗ ﱠﻥﹺﺇ ﺏﺭ ﺎﻳ ﹸﻝﻮﺳﺮﺍﻟ ﹶﻝﹶﺎﻗﻭ
ﺍﺭﻮﺠﻬﻣ]ﺍﻟﻔﺮﻗﺎﻥ:٣٠.[
ﻟﻮ ﺍﻟﺸﻜﻮﻯ ﻫﺬﻩ ﺗﺄﻣﻠﻨﺎ ﻭﻟﻮﺎﺒﻋﺠﻴ ﺍﺮﺃﻣ ﺟﺪﻧﺎ:ﺗﺘﻀﻤﻦ ﱂ ﺍﻵﻳﺔ ﻛﺎﻧﺖ ﻓﻠﻮﻛﻠﻤﺔ»ﺍﲣﺬﻭﺍ«ﺃﻱ
ﲟﻌﲎ ﻛﺎﻧﺖ:ﻋـﻦ ـﺎﻣﲤﺎ ﺍﻟﻘﺮﺁﻥ ﺃﺑﻌﺪﻭﺍ ﺎﺳﺃﻧﺎ ﺎ ﺍﳌﺮﺍﺩ ﻟﻜﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻫﺠﺮﻭﺍ ﻗﻮﻣﻲ ﺇﻥ ﺭﺏ ﻳﺎ
ﺇﺫﺍﻋﺘﻪ ﺃﻭ ﺃﻭﲰﺎﻋﻪ ﻟﻘﺮﺍﺀﺗﻪ ﻣﺴﺎﺣﺔ ﺃﻱ ﻓﻴﻬﺎ ﲡﺪ ﻓﻼ ،ﻢﺣﻴﺎ.
ﻛﻠﻤﺔ ﻭﺟﻮﺩ ﻟﻜﻦ»ﺍﲣﺬﻭﺍ«ﻛﻠﻤﺔ ﻣﻊ»ﻣﻬﺠﻮﺭﺍ«ﺍ ﳌﻔﻬﻮﻡ ﺃﻋﻄﺖﻭﺩﻟـﺖ ،ﺁﺧﺮ ﺍﺪﻌﺑ ﳍﺠﺮ
ﻋﻠـﻰ ﺗﺪﻝ ﺍﲣﺬﻭﺍ ﻓﻜﻠﻤﺔ ﳎﻬﻮﺩﺍ؛ ﻓﻴﻪ ﻭﺑﺬﻟﻮﺍ ،ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺗﻌﺎﻣﻠﻮﺍ ﺎﺳﺃﻧﺎ ﲣﺺ ﺍﻟﺸﻜﻮﻯ ﺃﻥ ﻋﻠﻰ
ﺍﻟﻮﻗﺖ ﻧﻔﺲ ﰲ ﻢﺃ ﺇﻻ ،ﺫﻟﻚ–ﻬﻮﺩﺍ ﻫﺬﺍ ﺭﻏﻢ–ﺍﻫﺘﻤـﻮﺍ ﺣﲔ ﻭﺫﻟﻚ ،ﺍﻟﻘﺮﺁﻥ ﻫﺠﺮﻭﺍ ﻗﺪ
ﻟﻴﺤ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﺍﳌﺘﻔﺮﺩ ﺗﺄﺛﲑﻩ ﻭﻫﻮ ﺃﻻ ﻓﻴﻪ ﺟﺎﻧﺐ ﺃﻫﻢ ﻭﻫﺠﺮﻭﺍ ،ﻭﻟﻔﻈﻪ ﺑﺸﻜﻠﻪﻣﻦ ﻓﻴﻬﺎ ﻣﺎ ﻮﻝ
ﺍﳍﻮﻯ ﻇﻠﻤﺎﺕﺇﱃﺍﻹﳝﺎﻥ ﻧﻮﺭﲔﹺﺒﻣ ﺏﺎﺘﻛﻭ ﺭﻮﻧ ِﷲﺍ ﻦﻣ ﹸﻢﻛَﺀﺎﺟ ﺪﹶﻗﹺﻦـﻣ ُﷲﺍ ﻪﹺﺑ ﻱﺪﻬﻳ
ﻁﺍﺮـﺻ ﹶـﻰﻟﹺﺇ ﻢﹺﻬﻳﺪﻬﻳﻭ ﻪﹺﻧﹾﺫﹺﺈﹺﺑ ﹺﺭﻮﻨﺍﻟ ﹶﻰﻟﹺﺇ ﺕﺎﻤﹸﻠﱡﻈﺍﻟ ﻦﻣ ﻢﻬﺟﹺﺮﺨﻳﻭ ﹺﻡﹶﻼﺴﺍﻟ ﹶﻞﺒﺳ ﻪﻧﺍﻮﺿﹺﺭ ﻊﺒﺗﺍ
ﻴﻘﺘﺴﻣﹴﻢ]ﺍﳌﺎﺋﺪﺓ:١٥،١٦.[
ﺇﱃ ﺑـﺎﻟﻘﺮﺁﻥ ﺍﻟﻮﺻـﻮﻝ ﰲ ﳒﺘﻬﺪ ﻭﱂ ،ﻭﺍﳊﻨﺎﺟﺮ ﺑﺎﻷﻟﺴﻨﺔ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺑﺎﻟﺘﻌﺎﻣﻞ ﺍﻛﺘﻔﻴﻨﺎ ﻓﺤﲔ
ﻭ ،ﻓﻴﻪ ﺟﺎﻧﺐ ﺃﻫﻢ ﻣﻦ ﺃﻧﻔﺴﻨﺎ ﺣﺮﻣﻨﺎ ﻗﺪ ﺑﺬﻟﻚ ﻓﺈﻧﻨﺎ ﻭﺍﻟﻘﻠﻮﺏ ﺍﻟﻌﻘﻮﻝﻣﻦﺍﻷﻋﻈﻢ ﺇﻋﺠﺎﺯﻩ ﺳﺮ..
ﻫﺒﻮﻃﻨﺎ ﺍﳍﺠﺮ ﺫﻟﻚ ﻋﻦ ﻟﻴﻨﺘﺞ ﻣﻬﺠﻮﺭﺍ؛ ﺍﻟﻘﺮﺁﻥ ﺍﲣﺬﻧﺎ ﺃﻧﻨﺎ ﺍﶈﺼﻠﺔ ﻓﻜﺎﻧﺖﻟﻴﺼـﺪﻕ ،ﺍﻟﺪﺭﻙ ﳍﺬﺍ
ﺍﷲ ﺭﺳﻮﻝ ﻗﻮﻝ ﻓﻴﻨﺎﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ:»ﺑـﻪ ﻭﻳﻀـﻊ ،ـﺎﻣﺃﻗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺬﺍ ﻳﺮﻓﻊ ﺍﷲ ﺇﻥ
ﺁﺧﺮﻳﻦ«)١(
.
ﺍﻹﺷﻜﺎﻟﻴﺔ؟ ﻫﺬﻩ ﰲ ﺍﳊﻞ ﻓﻤﺎ!
)١(ﻣﺴﻠﻢ ﺭﻭﺍﻩ)١٨٩٤.(
- 18.
..ﺍﻟﺴﻬﻮﻟﺔ ﰲ ﻏﺎﻳﺔ ﻭﺣﻠﻬﺎ ،ﺇﳝﺎﻧﻴﺔ ﻣﺸﻜﻠﺘﻨﺎﻭﻫﻮﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻹﻗﺒﺎﻝ ﺴﻦﺣ..ﺑﲔ ﻭﺍﻟﻘﺮﺁﻥ
ﻭﺇﻣﺪﺍﺩﻧﺎ ،ﻟﺘﻐﻴﲑﻧﺎ ﺟﺎﻫﺰ ،ﺃﻳﺪﻳﻨﺎﺑﺈﳝﺎﻥﺍﻟـﻮﻫﻦ ﻋﻠـﻰ ﺍﻟﻘﻀـﺎﺀ ﰒ ﻭﻣﻦ ،ﺣﺪﻭﺩ ﻟﻪ ﻟﻴﺲ ﻣﺘﺪﻓﻖ
ﺍﻷﻣﻢ ﻣﻌﺮﺓ ﻭﺟﻌﻠﻨﺎ ﺃﺻﺎﺑﻨﺎ ﺍﻟﺬﻱ ﻭﺍﻟﻀﻌﻒ.
ﺍﳊﻞ ﺫﻟﻚ ﻭﻣﻊﺮﺴﹸﻴﳌﺍ،ﺍﳊﻘﻴﻘـﺔ ﳍﺬﻩ ﻣﺼﺪﻕ ﻏﲑ ﺃﺑﻨﺎﺋﻬﺎ ﻣﻦ ﺍﻟﻜﺜﲑ ﺃﻥ ﺇﻻ ﺍﻷﻣﺔ ﺃﻓﺮﺍﺩ ﳉﻤﻴﻊ
ﺍﻟﻜﺘﺎ ﻣـﻦ ﺍﻹﻛﺜﺎﺭ ﻫﻮ ﻟﻠﻘﺮﺁﻥ ﻭﺍﳋﺪﻣﺔ ﺍﳉﻬﺪ ﻏﺎﻳﺔ ﻭﺃﻥ ،ﻣﺒﺎﻟﻐﺔ ﻓﻴﻪ ﺍﻟﻜﻼﻡ ﻫﺬﺍ ﺃﻥ ﻭﻳﺮﻯﺗﻴـﺐ
،ﳑﻜﻦ ﻭﻗﺖ ﺃﻗﻞ ﰲ ﺣﺮﻭﻓﻪ ﱠﺎﻅﻔﺣ ﻣﻦ ﻗﺪﺭ ﺃﻛﱪ ﻟﺘﺨﺮﻳﺞ ﻭﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﳌﺪﺍﺭﺱﻭﻋ ﺍﻟﻨﺎﺱ ﺣﺚﻠﻰ
ﺧﺘﻤﻪ ﰲ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻗﺮﺍﺀﺗﻪ ﻛﺜﺮﺓﻭﻣﺮﺍﺕ ﻣﺮﺍﺕ–ﺭﻣﻀﺎﻥ ﺷﻬﺮ ﰲ ﻭﲞﺎﺻﺔ–ﻣﻦ ﻗﺪﺭ ﺃﻛﱪ ﻟﻨﻴﻞ
ﻓﻘﻂ ﺍﳊﺴﻨﺎﺕ.
ﺍﻟﺘﺪﺑﺮ ﺑﺄﳘﻴﺔ ﻢﺫﻛﺮ ﻓﺈﻥﺑﻌﻀﻬﻢ ﻗﺎﻝ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﺄﺛﺮ:ﻧﺮﺍﳊﺴﻨﺎ ﻣﻦ ﻗﺪﺭ ﺃﻛﱪ ﻳﺪﺕ..ﻧﺮﻳـﺪ
ﺍﻟﻘﺮﺍﺀﺓ ﻛﺜﺮﺓ ﻋﻦ ﻳﻌﻄﻠﻨﺎ ﻭﺍﻟﺘﺪﺑﺮ ﺍﳉﻨﺔ؛ ﺩﺧﻮﻝ.
ﺍﻵﺧﺮ ﺍﻟﺒﻌﺾ ﻭﻗﺎﻝ:ﻣـﻦ ﻗـﺪﺭ ﺃﻛﱪ ﺑﺘﺤﺼﻴﻞ ﺘﻢ ﺍﻟﱵ ﺍﻟﺴﺮﻳﻌﺔ ﻟﻠﻘﺮﺍﺀﺓ ﺧﺘﻤﺔ ﻫﻨﺎﻙ ﻓﻠﺘﻜﻦ
ﺑﺄﺱ ﻭﻻ ،ﻭﺍﻟﺘﺄﺛﺮ ﻟﻠﻔﻬﻢ ﻭﺧﺘﻤﺔ ،ﺗﺄﺛﺮ ﺃﻭ ﻓﻬﻢ ﺩﻭﻥ ﺍﳊﺴﻨﺎﺕ–ﻗﻮﳍﻢ ﺣﺪ ﻋﻠﻰ–ﳕﻜﺚ ﺃﻥ ﻣﻦ
ﻭﺳﻨﻮﺍﺕ ﺳﻨﻮﺍﺕ ﺍﻟﺘﺪﺑﺮ ﺧﺘﻤﺔ ﻣﻊ.
..ﻭﻏﲑ ﻫﺬﺍ ﻛﻞﺟﻌﻞ ﳑﺎ ،ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﻜﺜﲑ ﺑﲔ ﻳﺘﺮﺩﺩ ﻩﺃ،ﺍﻟﻘـﺮﺁﻥ ﺇﱃ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﻌﻮﺩﺓ ﻣﺮ
ﲟﻜﺎﻥ ﺍﻟﺼﻌﻮﺑﺔ ﻣﻦ ﺍﻹﳝﺎﻧﻴﺔ ﻣﺸﻜﻠﺘﻨﺎ ﳊﻞ ﺑﻪ ﻭﺍﻻﻧﺘﻔﺎﻉ.
ﺑﻘﻴﻤـﺔ ﺍﻟﺘـﺬﻛﲑ ﻭﻳﺴﺘﻤﺮ ﻳﺴﺘﻤﺮ ﺃﻥ ﺑﺪ ﻓﻼ ،ﺍﳊﻞ ﻫﺬﺍ ﻋﻦ ﻟﻸﻣﺔ ﺑﺪﻳﻞ ﻻ ﺃﻧﻪ ﺣﻴﺚ ﻭﻟﻜﻦ
ﺍﻟﻘﺮ،ﻟﱰﻭﻟﻪ ﺍﻷﲰﻰ ﻭﺑﺎﳍﺪﻑ ،ﺁﻥﺑ ﺃﻣﺎﻣﻨﺎ ﺍﺗﻀﺢ ﻟﻮ ﻭﺍﻟﺬﻱﰲ ﺍﺮﻣﺴﺘﻘ ﺎﻧﺇﳝﺎ ﻭﺃﺻﺒﺢ ،ﺟﻠﻴﺔ ﺼﻮﺭﺓ
ﻓﺈﻧﻪ ،ﻗﻠﻮﺑﻨﺎ–ﺷﻚ ﺑﻼ–ﺻـﺤﻴﺤﺔ ﺑﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻟﻺﻗﺒﺎﻝ ﺍﻟﻘﻮﻱ ﺍﻟﺪﺍﻓﻊ ﺩﺍﺧﻠﻨﺎ ﺳﻴﻮﻟﺪ
ﺃﺟﻠـﻪ ﻣﻦ ﺍﻟﺬﻱ ﺍﳍﺪﻑ ﲢﻘﻴﻖ ﳓﻮ ﺍﻫﺘﻤﺎﻣﻨﺎ ﺳﻴﺘﺤﻮﻝ ،ﺁﺧﺮ ﲟﻌﲎ ﺃﻭ ،ﻭﺍﻟﻨﻮﺭ ﺍﳍﺪﻯ ﻣﻨﻪ ﻟﻨﻠﺘﻤﺲ
ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺳﻨﻄﻮﻉ ،ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ–ﻭﺣ ﻭﲰﺎﻉ ﻗﺮﺍﺀﺓ ﻣﻦﻔﻆ–ﺍﳍـﺪﻑ ﻫﺬﺍ ﻟﺘﺤﻘﻴﻖ،
ﻣﺘﻔﺮﺩ ﻛﻤﺼﺪﺭ ﻓﻴﻪ ﺍﻟﻜﺒﲑﺓ ﻭﺍﻟﺜﻘﺔ ﺑﺎﻟﻘﺮﺁﻥ ﻓﺎﻹﳝﺎﻥﻟﺍﻟﺒﺪﺍﻳـﺔ ﻧﻘﻄـﺔ ﻫﻮ ﻭﺍﻟﺘﻐﻴﲑ ﻭﺍﻹﳝﺎﻥ ﻠﻬﺪﺍﻳﺔ
ﺑﻪ ﻭﺍﻻﻧﺘﻔﺎﻉ ،ﺇﻟﻴﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﻌﻮﺩﺓ ﳓﻮ ﺍﻟﺼﺤﻴﺤﺔ.
- 19.
ﻓﻜﻤﺎﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﻣﺎﻡ ﻳﻘﻮﻝ:ﺑﻪ ﺁﻣﻦ ﻣﻦ ﺇﻻ ﻃﻌﻤﻪ ﳚﺪ ﻻ)١(
.
ﺩﻳﻨﺎﺭ ﺑﻦ ﻣﺎﻟﻚ ﻭﻳﻘﻮﻝ:ﻋ ﻳﺆﻣﻦ ﻻ ﻟﻜﻢ ﺃﻗﺴﻢﻗﻠﺒﻪ ﺻﺪﻉ ﺇﻻ ﺍﻟﻘﺮﺁﻥ ﺬﺍ ﺒﺪ)٢(
.
ﺎﺤﺻﺤﻴ ﺗﻌﺎﻣﻼ ﻣﻌﻪ ﻳﺘﻌﺎﻣﻞ ﺃﻥ ﺇ ﻳﺴﻌﻪ ﻻ ﺑﺎﻟﻘﺮﺁﻥ ﻳﺆﻣﻦ ﻓﺎﻟﺬﻱﺏـﺎﺘﻜﹾﻟﺍ ﻢﻫـﺎﻨﻴﺗﺁ ﻦﻳﺬﱠﻟﺍ
ﻪﹺﺑ ﹶﻥﻮﻨﻣﺆﻳ ﻚﺌﹶﻟﹸﻭﺃ ﻪﺗﻭﹶﻼﺗ ﻖﺣ ﻪﻧﹸﻮﻠﺘﻳ]ﺍﻟﺒﻘﺮﺓ:١٢١.[
..ﻗﻠﺖ ﻓﺈﻥ:ﺗﺄﺛ ﻭﻻ ﻃﻌﻤﻪ ﳒﺪ ﻻ ﺫﻟﻚ ﻭﻣﻊ ﺑﺎﻟﻘﺮﺁﻥ ﻧﺆﻣﻦ ﻭﻟﻜﻨﻨﺎﲑﻩ.
ﺑﺄﻧﻪ ﺍﻹﳝﺎﻥ ﳎﺮﺩ ﻫﻮ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﳌﻘﺼﺪ ﻟﻴﺲ»ﳏﻤﺪ ﻋﻠﻰ ﺍﳌﱰﻝ ،ﺍﷲ ﻛﻼﻡﺍﷲ ﺻﻠﻰ
ﻭﺳﻠﻢ ﻋﻠﻴﻪﺑﺘﻼﻭﺗﻪ ﺍﳌﺘﻌﺒﺪ ،«)٣(
.ﺍﻹﳝﺎﻥ ﳍﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺍﳌﻘﺼﺪ ﺑﻞ:،ﺷـﺄﻧﻪ ﻭﻋﻈﻴﻢ ﺑﻘﻴﻤﺘﻪ ﺍﻹﳝﺎﻥ
ﺇﻟﻴﻪ ﺑﺄﻳﺪﻳﻬﻢ ﻭﻳﺄﺧﺬ ،ﺍﷲ ﺇﱃ ﺍﻟﻨﺎﺱ ﻟﻴﻬﺪﻱ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﻧﺰﻝ ﻭﺃﻧﻪ..
ﺍﻹ ﺬﺍﻋﻤﺮ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻳﻘﻮﻝ ،ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺗﻌﺎﻣﻞ ﳝﺎﻥﻋﻨﻪ ﺍﷲ ﺭﺿﻲ:ﻟﻘـﺪﻋﺸـﻨﺎ
ﺆﺗﻰﻳ ﻭﺃﺣﺪﻧﺎ ﺍﻟﺪﻫﺮ ﻣﻦ ﺑﺮﻫﺔﳏﻤﺪ ﻋﻠﻰ ﺍﻟﺴﻮﺭﺓ ﻭﺗﱰﻝ ،ﺍﻟﻘﺮﺁﻥ ﻗﺒﻞ ﺍﻹﳝﺎﻥﻋﻠﻴـﻪ ﺍﷲ ﺻـﻠﻰ
ﻭﺳﻠﻢﻴﻓ ،ﺘﻭﺯ ﻭﺁﻣﺮﻫﺎ ،ﻭﺣﺮﺍﻣﻬﺎ ﺣﻼﳍﺎ ﻌﻠﻢﻋ ﻳﻘﻒ ﺃﻥ ﻳﻨﺒﻐﻲ ﻭﻣﺎ ،ﺟﺮﻫﺎﺭﺃﻳﺖ ﻟﻘﺪ ﰒ ،ﻣﻨﻬﺎ ﻨﺪﻩ
ﻳﺆﺗﻰ ﺭﺟﺎﻻﺃﺑﲔ ﻣﻦ ﻓﻴﻘﺮﺃ ،ﺍﻹﳝﺎﻥ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﺣﺪﻫﻢﻓﺎﲢﺘﻪﻭﻻ ﺁﻣـﺮﻩ ﻣﺎ ﻳﺪﺭﻱ ﻣﺎ ،ﺧﺎﲤﺘﻪ ﺇﱃ
ﺍﻟﺪﻗﻞ ﻧﺜﺮ ﻭﻳﻨﺜﺮﻩ ،ﻋﻨﺪﻩ ﻳﻘﻒ ﺃﻥ ﻳﻨﺒﻐﻲ ﻣﺎ ﻭﻻ ،ﺯﺍﺟﺮﻩ)٤(
–ﺭﻭﺍﻳﺔ ﻭﰲ) :ﻣﻨـﻪ ﺣـﺮﻑ ﻭﻛـﻞ
ﻳﻨﺎﺩﻱ:ﺍﷲ ﺭﺳﻮﻝ ﺃﻧﺎﲟﻮﺍﻋﻈﻲ ﻭﺗﺘﻌﻆ ﰊ ﻟﺘﻌﻤﻞ ﺇﻟﻴﻚ()٥(
.
ﺍ ﺍﳌﻌﲎ ﻫﺬﺍ ﻋﻠﻰ ﻭﻳﺆﻛﺪﻨﺪﺏﺟ ﻟﺼﺤﺎﰊﺍﷲ ﻋﺒﺪ ﺑﻦﻋﻨﻪ ﺍﷲ ﺭﺿﻲﺑﻘﻮﻟﻪ:
ﺍﻟﻨﱯ ﻣﻊ ﻛﻨﺎﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰﺰﺍﻭﺭﺓﺣ ﻏﻠﻤﺎﻥ ﻭﳓﻦ)٦(
ﻓﺘﻌﻠﻤﰒ ،ﺍﻟﻘـﺮﺁﻥ ﻗﺒﻞ ﺍﻹﳝﺎﻥ ﻨﺎ
ﺗﻌﻠﻤﻨﺎﻧﺇﳝﺎ ﻓﺎﺯﺩﺩﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺎ)٧(
.
ﻳﺄﻟﻔﻮﻧﻪ ﻳﻜﻮﻧﻮﺍ ﱂ ﹰﺎﺌﺷﻴ ﲰﻌﻮﺍ ﻢﻷ ﺍﻟﻘﺮﺁﻥ ﻗﻴﻤﺔ ﺃﺩﺭﻛﻮﺍ ﻗﺪ ﻫﺆﻻﺀ ﺑﺄﻥ ﻗﻠﺖ ﻓﺈﻥ..ﲰﻌـﻮﻩ
)١(ﺹ ﺍﻟﻘﻴﻢ ﻻﺑﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻗﺴﺎﻡ ﰲ ﺍﻟﺘﺒﻴﺎﻥ٢٠٥.
)٢(ﻟﻠﺴﻴﻮﻃﻲ ﺍﳌﻨﺜﻮﺭ ﺍﻟﺪﺭ٦/٢٩٨.
)٣(ﻋﻠ ﰲ ﻣﺒﺎﺣﺚﺹ ﺍﻟﻘﻄﺎﻥ ﳌﻨﺎﻉ ﺍﻟﻘﺮﺁﻥ ﻮﻡ٢١.
)٤(ﺍﻟﺪﻗﻞ:ﺍﻟﺘﻤﺮ ﺭﺩﺉ.
)٥(ﺍﳌﺴﺘﺪﺭﻙ ﰲ ﺍﳊﺎﻛﻢ ﺭﻭﺍﻩ١/٩١ﺍﻟﺸﻴﺨﲔ ﺷﺮﻁ ﻋﻠﻰ ﺻﺤﻴﺢ ﻭﻗﺎﻝ ،.
)٦(ﺍﻟﻘﻮﺓ ﳑﺘﻠﺊ ﺃﻱ ﺣﺰﻳﺮ ﲨﻊ ﺣﺰﺍﻭﺭﺓ.
)٧(ﻟﻠﻤﺴﺘﻐﻔﺮﻱ ﺍﻟﻘﺮﺁﻥ ﻓﻀﺎﺋﻞ ﻭﺍﻧﻈﺮ ،ﻭﺍﻟﺒﻴﻬﻘﻲ ﻣﺎﺟﻪ ﺍﺑﻦ ﺭﻭﺍﻩ١/٢٧٥.
- 20.
ﻣﺸﺪﻭﻫ ﺇﻟﻴﻪ ﻓﺄﻧﺼﺘﻮﺍ ،ﺎﻳﻃﺮ ﺎﻀﻏﺍﻟﺒﺎﻟﻎ ﺃﺛﺮﻩ ﻓﻴﻬﻢ ﻭﺃﺣﺪﺙ ،ﻣﺸﺎﻋﺮﻫﻢ ﻋﻠﻴﻬﻢ ﻓﺎﻣﺘﻠﻚ ،ﲔ.
..ﺃﻭﺻﻠ ﺍﻟﱵ ﺍﻷﺳﺒﺎﺏ ﻣﻦ ﻛﺴﺒﺐ ﺻﺤﻴﺢ ﻛﻼﻡ ﻫﺬﺍ ،ﻧﻌﻢﺘﻓﻠﻘـﺪ ،ﺍﻟﻐﺮﻳـﺐ ﺍﻟﻮﺿﻊ ﳍﺬﺍ ﻨﺎ
ﻣﻨﺬ ﻧﻐﻤﺘﻪ ﲰﺎﻉ ﺃﻟﻔﻨﺎ ﻛﻤﺎ ،ﻣﻌﻪ ﺍﻟﺘﻌﺎﻣﻞ ﻃﺮﻳﻘﺔ ﻧﻔﺲ ﻭﻭﺭﺛﻨﺎ ،ﺁﺑﺎﺋﻨﺎ ﻋﻦ ﻭﺭﺛﻨﺎﻩ ﻓﻴﻤﺎ ﺍﻟﻘﺮﺁﻥ ﻭﺭﺛﻨﺎ
ﻓﺘﻌﻮﺩﻧﺎ ،ﺃﻇﺎﻓﺮﻧﺎ ﻧﻌﻮﻣﺔﻳﺆﺛ ﻳﻌﺪ ﻓﻠﻢ ،ﻋﻠﻴﻪﺃﺛ ﻛﻤﺎ ﻓﻴﻨﺎ ﺮﺍﻷﻭﱃ ﺍﻷﺟﻴﺎﻝ ﰲ ﺮ..ﺇﱃ ﺑﺎﻹﺿﺎﻓﺔ ﻫﺬﺍ
ﺎﺑﻴﺎ ﺳﻴﺄﰐ ﺃﺧﺮﻯ ﺃﺳﺒﺎﺏ–،ﻭﺑﻴﻮﺗﻨﺎ ،ﻋﻘﻮﻟﻨﺎ ﻣﻦ ﺑﻌﻴﺪ ﺭﻛﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻧﺰﻭﺍﺀ ﺇﱃ ﳎﺘﻤﻌﺔ ﺃﺩﺕ
ﻭﺣﻴﺎﺗﻨﺎ.
ﻭﻳﻘﻮﻝ ﻭﻋﻠﻴﻚ ﻰﻋﻠ ﻳﻨﺎﺩﻱ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻛﺄﱐ:
..»ﻭﺍﻟﺒﻬ ﺍﻟﺴﺮﻭﺭ ﻭﺇﺩﺧﺎﻝ ،ﺇﺳﻌﺎﺩﻙ ﻫﺪﰲ ﺃﻥ ﻣﻊ ﺍﳌﻌﺎﻣﻠﺔ ﻫﺬﻩ ﻣﻨﻚ ﺃﺳﺘﺤﻖ ﻫﻞﻋﻠـﻰ ﺠـﺔ
ﻭﻣﺮﻫﺎ؟ ﲝﻠﻮﻫﺎ ﺍﳊﻴﺎﺓ ﻣﻮﺍﺟﻬﺔ ﻋﻠﻰ ﻭﻣﺴﺎﻋﺪﺗﻚ ﻗﻠﺒﻚ!
..ﺍﳍﺠﺮ؟ ﻫﺬﺍ ﻛﻞ ﺠﺮﱐﻭ ﺑﻴﺘﻚ ﰲ ﺃﺃﻛﻮﻥ!
..ﺣﻨﺠﺮﺗﻚ؟ ﺇﻻ ﻣﻨﻚ ﻧﺼﻴﱯ ﻳﺼﲑ ﻻ ﻳﺪﻳﻚ ﺑﲔ ﺃﻛﻮﻥ ﺃﺣﲔ!
..ﳍﺎ؟ ﺗﻨﺼﺖ ﻭﻻ ﺗﺘﻠﻰ ﺁﻳﺎﰐ ﺃﺗﺴﻤﻊ!
..ﺍﻟﻘﻴﺎﻣﺔ؟ ﻳﻮﻡ ﻟﺮﺑﻚ ﺳﺄﻗﻮﻝ ﻣﺎﺫﺍ ﺃﺗﺪﺭﻱ!
..ﻭﺍﺟﻌﻠﲏ ،ﺍﻷﻭﺍﻥ ﻓﻮﺍﺕ ﻗﺒﻞ ﺑﺎﺩﺭ ﻫﻴﺎﻋﻠﻴﻚ ﻻ ﻟﻚ ﺣﺠﺔ«.
ﺍﻟﺒﺪﺍﻳﺔ ﻫﻮ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻹﳝﺎﻥ:
ﺍﻹﳝـﺎﻥ ﺯﻳـﺎﺩﺓ ﻫﻲ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻻﻧﺘﻔﺎﻉ ﻃﺮﻳﻖ ﰲ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺒﺪﺍﻳﺔ ﻧﻘﻄﺔ ﺑﺄﻥ ﻧﻘﻮﻝ ﻫﻨﺎ ﻣﻦ
ﺧـﻼﻝ ﻣﻦ ﻫﺬﺍ ﻳﺘﻢ ﺃﻥ ﺍﷲ ﺑﻌﻮﻥ ﻭﳝﻜﻦ ،ﻭﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺸﻔﺎﺀ ﻟﻠﻬﺪﺍﻳﺔ ﻣﺘﻔﺮﺩ ﻛﻤﺼﺪﺭ ﻓﻴﻪ ﻭﺍﻟﺜﻘﺔ
ﻭﺑﺎﻷﺛﺮ ،ﺍﻟﻘﺮﺁﻥ ﻟﱰﻭﻝ ﺍﻷﲰﻰ ﺍﻟﺴﺒﺐ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻑﻋﻠﻰ ﻭﺍﻟﺘﻌﺮﻑ ،ﺍﻟﻘﻠﻮﺏ ﰲ ﺤﺪﺛﻪﻳ ﺍﻟﺬﻱ
ﺍﻷﺳـﺒﺎﺏ ﻋﻠﻰ ﻛﺬﻟﻚ ﻭﺍﻟﺘﻌﺮﻑ ،ﺭﻭﺣﻪ ﻓﻴﻬﺎ ﻭﺑﺚ ،ﺃﺛﺮﻩ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ ﺃﺣﺪﺙ ﻭﺍﻗﻌﻴﺔ ﳕﺎﺫﺝ
ﻋﻤﺮ ﺍﺑﻦ ﻗﺎﻝ ﻛﻤﺎ ﻓﺼﺮﻧﺎ ،ﺑﺎﻟﻘﺮﺁﻥ ﺍﻹﳝﺎﻥ ﺿﻌﻒ ﺇﱃ ﺑﻨﺎ ﺃﺩﺕ ﺍﻟﱵﻋﻨﻪ ﺍﷲ ﺭﺿﻲ:»ﻭﻟﻘـﺪ
ﻳﺆﺗﻰ ﹰﻻﺭﺟﺎ ﺭﺃﻳﺖﺇﱃ ﻓﺎﲢﺘﻪ ﺑﲔ ﻣﺎ ﻓﻴﻘﺮﺃ ،ﺍﻹﳝﺎﻥ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﺃﺣﺪﻫﻢﻣﺎ ﻳﺪﺭﻱ ﻣﺎ ،ﺧﺎﲤﺘﻪ
ﺍﻟﺪﻗﻞ ﻧﺜﺮ ﻭﻳﻨﺜﺮﻩ ،ﻋﻨﺪﻩ ﻳﻘﻒ ﺃﻥ ﻳﻨﺒﻐﻲ ﻣﺎ ﻭﻻ ،ﺯﺍﺟﺮﻩ ﻭﻻ ﺁﻣﺮﻩ«.
- 21.
ﺍﻟﻮﺳﺎﺋﻞ ﻋﻠﻰ ﻧﺘﻌﺮﻑ ﺃﻥ ﻋﻠﻴﻨﺎ ،ﺍﳊﺎﻟﺔ ﳍﺬﻩ ﺃﻭﺻﻠﺘﻨﺎ ﺍﻟﱵ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻷﺳﺒﺎﺏ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻑ ﻭﺑﻌﺪ
ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﻠﺐ ﺑﲔ ﺍﻟﻮﺻﺎﻝ ﲢﻘﻴﻖ ﻣﻬﻤﺔ ﺎ ﻟﻨﺒﺪﺃ ،ﺑﺎﻟﻘﺮﺁﻥ ﺍﻻﻧﺘﻔﺎﻉ ﻋﻠﻰ ﺍﳌﻌﻴﻨﺔ.
ﺍﻟﺼﻔﺤﺎ ﻭﰲﻣﻦ ﺗﻨﻄﻠﻖ ﻭﺍﻟﱵ ،ﺑﺎﻟﻘﺮﺁﻥ ﺍﻹﳝﺎﻥ ﺗﻌﻤﻴﻖ ﺭﺣﻠﺔ ﻭﻓﻀﻠﻪ ﺍﷲ ﺑﻌﻮﻥ ﺗﺒﺪﺃ ﺍﻟﻘﺎﺩﻣﺔ ﺕ
ﰲ ﻣﺪﻟﻮﻟـﺔ ﻭﺍﺳﺘﻘﺮ ،ﺍﻷﺫﻫﺎﻥ ﰲ ﺍﺗﻀﺢ ﺇﻥ ﻭﺍﻟﺬﻱ ،ﺍﻟﻘﺮﺁﻥ ﻟﱰﻭﻝ ﺍﻟﺮﺋﻴﺲ ﺍﻟﺴﺒﺐ ﻋﻠﻰ ﺍﻟﺘﻌﺮﻑ
ﺍﻻﻧﺘﻔﺎﻉ ﰒ ﻭﻣﻦ ، ﻣﻌﻪ ﺗﻌﺎﻣﻠﻨﺎ ﻭﻃﺮﻳﻘﺔ ،ﻟﻠﻘﺮﺁﻥ ﻧﻈﺮﺗﻨﺎ ﺗﻐﻴﲑ ﰲ ﺍﻷﺛﺮ ﺃﻋﻈﻢ ﻟﻪ ﻓﺴﻴﻜﻮﻥ ،ﺍﻟﻘﻠﻮﺏ
ﺑﻪ ﺍﳊﻘﻴﻘﻲ.
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