‫ﻛﺘﺎﺏ ﺍﻟﺴﺮﺍﺝ ﻭﻫﻮ ﺗﻔﺴﻴﺮ ﻋﻠﻰ ﺍﻟﻤﺸﻨﺎﺓ ﻟﻠﺤﺎﺧﺎﻡ ﻣﻮﺳﻰ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﻟﻘﺮﻁﺒﻲ‪.‬‬ ‫)‪(Transcription, editing and footnotes: Sjimon den Hollander‬‬ ‫ﺍﻟﻣﺷﻧﺎﺓ‪ ،‬ﺟﺯء ﺳﻧﻬﺩﺭﻳﻥ‬ ‫ِ‬ ‫ﺑﺎﺏ ‪ ،١٠‬ﻣﺷﻧﺎﺓ ‪١‬‬ ‫ﺍﻟﻣﺷﻧﺎﺓ‪ :‬ﻛ ّﻝ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ّ‬ ‫ﺍﺭ‬ ‫ﺻﺔ ﻓﻲ ﺍﻵﺧﺭﺓ ﻛﻣﺎ ﻗﻳﻝ ﴿ َﻭ َ‬ ‫ﺇﻥ ﻟﻬﻡ ِﺣ ّ‬ ‫ﺷ ْﻌﺑُﻙَ ﻛُﻠـ ﱡ ُﻬ ْﻡ ﺃ َ ْﺑ َﺭ ٌ‬ ‫ﺇِ ٰﻟﻰ ٱﻷَﺑَ ِﺩ ﻳَ ِﺭﺛـ ُ َ‬ ‫ﺻﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻵﺗﻲ‬ ‫ﻭﻥ ٱﻷ َ ْﺭ َ‬ ‫ﺽ﴾‪ .1‬ﻭﻫﺅﻻء ﻫﻡ ﺍﻟﺫﻳﻥ ﻟﻳﺳﺕ ﻟﻬﻡ ﺣ ّ‬ ‫ﻓ َﻣﻥ ﻛﺫّﺏ ﻗﻳﺎﻣﺔ ﺍﻷﻣﻭﺍﺕ ﻭ َﻣﻥ ﺃﻧﻛﺭ ّ‬ ‫ﺃﻥ ﺍﻟﺗﻭﺭﺍﺓ ِﻣﻥ ﺍﻟﺳﻣﺎء ﻭﺍﻟﻛﺎﻓﺭ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺣﺑﺭ‬ ‫ﺷﺩًﺍ ﺍﻵﻳﺔ ﴿ َﻭﻛـ ُ ﱠﻝ‬ ‫ﻋﻘﻳﺑﺎ‪ :‬ﺣﺗـّﻰ َﻣﻥ ﻗﺭﺃ ﺍﻟﻛﺗﺏ ﺍﻟﻐﻳﺭ ﻣﻘﺑﻭﻟﺔ‪ ،‬ﻭ َﻣﻥ ﻫﻣﺱ ﻋﻠﻰ ُﺟﺭﺡٍ ُﻣﻧ ِ‬ ‫ﺿ ْﻌـﺗُﻪُ ﻋَﻠـٰﻰ ٱ ْﻟ ِﻣﺻ ِْﺭ ِﻳّ َ‬ ‫َﻣ َﺭﺽ ٍ ٱﻟـﱠﺫِﻱ َﻭ َ‬ ‫ﻳﻥ ﻟـ َ ْﻥ ﺃ َ‬ ‫ﻋﻠَ ْﻳﻙَ ِﺇ ِﻧّﻲ ﷲ ﺷَﺎﻓِﻳﻙَ ﴾‪ .2‬ﻭﻗﺎﻝ ﺃﺑﻭ‬ ‫ﺿ َﻊ َ‬ ‫ﷲ ﺣﺭﻓـﻳﺎ )ﻳﻌﻧﻲ ﺍﻻﺳﻡ ﺍﻷﻗﺩﺱ ﺍﻟﻐﻳﺭ ﻣﻠﻔﻭﻅ(‪.‬‬ ‫ﭑﺳﻡ ِ‬ ‫ﺷﺎﺅﻭﻝ‪ :‬ﺣﺗـّﻰ َﻣﻥ ﺗﻠﻔـّﻅ ﺑـِ ِ‬ ‫ﻛﺗﺎﺏ ﺍﻟﺳﺭﺍﺝ‪:‬‬ ‫ﺭﺃﻳﺕُ ﺑﺄﻥ ﺃﺗﻛﻠﻡ ﻫﻧﺎ ﻓﻲ ﺃﺻﻭﻝ ﻛﺛﻳﺭﺓ ﻣﻥ ﺍﻻﻋﺗﻘﺎﺩﺍﺕ ﺟﻠﻳﻠﺔ ﺍﻟﻘﺩﺭ ﺟﺩّﺍ‪ .‬ﺇﻋﻠ ْﻡ ّ‬ ‫ﺃﻥ ﺃﻫﻝ‬ ‫ﺍﻟﺷﺭﻳﻌﺔ ﺍﺧﺗﻠﻔﺕ ﺁﺭﺍﺅﻫﻡ ﻓﻲ ﺍﻟﺳﻌﺎﺩﺓ ﺍﻟﺗﻲ ﻳﻧﺎﻟﻬﺎ ﺍﻹﻧﺳﺎﻥ ﺑﺎﻣﺗﺛﺎﻝ ﻫﺫﻩ ﺍﻟﺷﺭﺍﺋﻊ ﺍﻟﺗﻲ‬ ‫ﺗﻠﺣﻘﻧﺎ ﻋﻧﺩ ﺍﻟﺗﻌﺩّﻱ ﻋﻠﻳﻬﺎ‬ ‫ﺷﺭﻋﻧﺎ ﷲ ﺑﻬﺎ ﻋﻠﻰ ﻳﺩ ﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﻭﻓﻲ ﺍﻟﺷﻘﺎﻭﺓ ﺍﻟﺗﻲ ِ‬ ‫ﺗﺷﻭﺷـًﺎ‬ ‫ﻛﺛﻳﺭﺍ ﺟﺩّﺍ ﻋﻠﻰ ﺣﺳﺏ ﺇﺧﺗﻼﻑ ﺍﻵﺭﺍء‪،‬‬ ‫ﺍﺧﺗﻼﻓـًﺎ‬ ‫ً‬ ‫ﻭﺗﺷﻭﺷﺕ ﻓﻲ ﺫﻟﻙ ﺍﻷﺫﻫﺎﻥ ّ‬ ‫ّ‬ ‫ﺻﺎ ﺻﻔﺎ ﻟﻪ ﻣﻭﺿﻭﻉ ﺑﺎﺏ ﺍﻟﻣﺷﻧﺎﺓ ﻫﺫﺍ‪ .‬ﻧﻌﻡ‬ ‫ﻛﺛﻳﺭﺍ‪ ،‬ﺣﺗﻰ ﺃﻧـّﻙ ﻳﻛﺎﺩ ﻻ ﺗﺟﺩ ﺑﻭﺟﻪ ﻣﺎ ﺷﺧ ً‬ ‫ً‬ ‫ﻭﻻ ﺗﺟﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﻭﺿﻭﻉ ﻛﻼ ًﻣﺎ ُﻣﺷ ﱠَﻭ ً‬ ‫ﺷﺎ ﻓﻘﻁ‪.‬‬ ‫‪ 1‬ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺑﺎﺏ ‪ ،٦٠‬ﺁﺑﺔ ‪٢١‬‬ ‫‪ 2‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺧﺭﻭﺝ‪ ،‬ﻓﺻﻝ ‪ ،١٥‬ﺁﻳﺔ ‪٢٦‬‬ ‫‪1‬‬ ‫ﻓﻁﺎﺋﻔﺔ ﺗﻌﺗﻘﺩ ّ‬ ‫ﺃﻥ ﺍﻟﺳﻌﺎﺩﺓ ﺇﻧﻣﺎ ﻫﻲ َﺟـﻧّﺔ ﻋﺩﻥ ﻭﺃﻧّﻪ ﻣﻭﺿﻊ ﻳﺅﻛﻝ ﻓﻳﻪ ﻭﻳﺷﺭﺏ ﺩﻭﻥ‬ ‫ﺷﻘﺎء ﺍﻟﺟﺳﻡ ﻭﺩﻭﻥ ﺗﻌﺏ‪ ،‬ﻭﺃﻥ ﻳﻛﻭﻥ ﻓﻳﻪ ﺑﻳﻭﺕ ﻣﻥ ﺃﺣﺟﺎﺭ ﻋﺎﻟﻳﺔ ﻭﻣﻧﺎﺑﺭ ﺣﺭﻳﺭ‪،‬‬ ‫ّ‬ ‫ﻭﺃﻥ ﺍﻟﺷﻘﺎﻭﺓ‬ ‫ﻭﺃﻧﻬﺎﺭ ﺗﺟﺭﻱ ﻣﻥ ﺧﻣﺭ ﻭﺃﺩﻫﺎﻥ ﻁﻳّـﺑﺔ‪ ،‬ﻭﻛﺛﻳﺭ ﺍﻵﺭﺍء ﻣﻥ ﻫﺫﺍ ﺍﻟﻧﻭﻉ‪،‬‬ ‫ﻋﺎ‬ ‫ﻫﻲ ﺟﻬﻧـّﻡ‪ ،‬ﻭﺃﻧّﻬﺎ‬ ‫ﺣﺭﻕ ﻓﻳﻬﺎ ﺍﻟﺟﺛﺙ ﻭﻳﺗﻌﺫﺏ ﺍﻟﻧﺎﺱ ﻓﻳﻬﺎ ﺃﻧﻭﺍ ً‬ ‫ِ‬ ‫ﻣﻭﺿ ُﻊ ﻧﺎﺭ ٍ ﻣﺗﺄ ِ ّﺟﺟﺔ ﺗ َ ِ‬ ‫ﻣﻥ ﺍﻟﻌﺫﺍﺏ ﻳﻁﻭﻝ ﺷَﺭﺣﻬﺎ‪ .‬ﻭﺗﺩﻟـِّـﻝ ﻫﺫﻩ ﺍﻟﻁﺎﺋﻔﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻻﻋﺗﻘﺎﺩ ﺑﺄﻗﻭﺍ ٍﻝ ﻛﺛﻳﺭﺓٍ ﻣﻥ‬ ‫ﻅﻭﺍﻫﺭ ﻛ ّﻝ ﻫﺫﻩ ﺍﻷﻗﻭﺍﻝ ﺃﻭ‬ ‫ﺃﻗﻭﺍﻝ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ ﺗﻁﺎﺑﻖ ﻭﷲ ﺍﻟﻌﻅﻳﻡ‬ ‫ُ‬ ‫ﺃﻛﺛﺭﻫﺎ ﺩﻋﻭﺍﻫﻡ‪.‬‬ ‫ُ‬ ‫ﻭﺗﻅﻥ ّ‬ ‫ّ‬ ‫ﺃﻥ ﺍﻟﺳﻌﺎﺩﺓ ﺍﻟﻣﺭﺗﺟﺎﺓ ﺇﻧّﻣﺎ ﻫﻲ ﺃﻳّﺎﻡ ﺍﻟﻣﺳﻳﺢ ﻟﺗﻧﻛﺷﻑ ﻗﺭﻳﺑًﺎ‪،‬‬ ‫ﻭﻁﺎﺋﻔﺔ ﺛﺎﻧﻳﺔ ﺗﻌﺗﻘﺩ‬ ‫ّ‬ ‫ﺃﻥ ﺫﻟﻙ ﺍﻟﺯﻣﺎﻥ ﻳﻛﻭﻥ ﺍﻟﻧﺎﺱ ﻛﻠـّﻬﻡ ﻣﻠﻭﻙ ﺩﺍﺋﻣﻳﻥ‪ ،‬ﻭﺗﻌﻅﻡ ﺟﺛﺛﻬﻡ‪ ،‬ﻭﻳﻌﻣﺭﻭﻥ ﻓﻲ‬ ‫ﺍﻷﺭﺽ ﻛﻠـّﻬﺎ ﺇﻟﻰ ﺍﻷﺑﺩ‪ ،‬ﻭﺫﻟﻙ ﺍﻟﻣﺳﻳﺢ ﺑﺯﻋﻣﻬﻡ ﻳﻌﻳﺵ ﻣﺎ ﺩﺍﻡ ﺍﻟﺑﺎﺭﺉ ﺟ ّﻝ ﺛﻧﺎﺅﻩ‪ّ ،‬‬ ‫ﻭﺃﻥ‬ ‫ً‬ ‫ً‬ ‫ﻣﺧﺑﻭﺯﺍ ﻭﻣﺳﺗﺣﻳﻼﺕ ﻛﺛﻳﺭﺓ ﻣﺛﻝ‬ ‫ﻭﺧﺑﺯﺍ‬ ‫ﻓﻲ ﺫﻟﻙ ﺍﻟﺯﻣﺎﻥ ﺗـﻧﺑﺕ ﺍﻷﺭﺽ ﺛﻳﺎﺑًﺎ ﻣﻧﺳﻭﺟﺔ‬ ‫ّ‬ ‫ﻳﺳﺗﺣﻖ ﻟﻣﺷﺎﻫﺩﺗﻪ‪،‬‬ ‫ﻫﺫﻩ‪ .‬ﻭﺍﻟﺷﻘﺎﻭﺓ ﻫﻲ ﺃ ّﻥ ﻻ ﻳﻛﻭﻥ ﺍﻹﻧﺳﺎﻥ ﻓﻲ ﺫﻟﻙ ﺍﻟﺯﻣﺎﻥ ﻭﻻ‬ ‫ﺿﺎ ﻋﻠﻰ ﺫﻟﻙ ﺑﺄﻗﻭﺍﻝ ﻛﺛﻳﺭﺓ ﻣﻭﺟﻭﺩﺓ ﻟﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ ﻭﺑﻧﺻﻭﺹ ﻣﻥ‬ ‫ﻭﻳﺳﺗﺩﻟـّـﻭﻥ ﺃﻳ ً‬ ‫ﺿﻬﺎ ﺩﻋﻭﺍﻫﻡ‪.‬‬ ‫ﺍﻟﻛﺗﺏ ﺍﻟﻧﺑﻭﻳّﺔ‪ ،‬ﺗﻭﺍﻓﻖ ﻛ ّﻝ ﻫﺫﻩ ﺍﻷﻗﻭﺍﻝ ﺃﻭ ﺑﻌ ُ‬ ‫ﻋﻡ ّ‬ ‫ﺃﻥ ﺍﻟﺳﻌﺎﺩﺓ ﺍﻟﻣﺭﺗﺟﺎﺓ ﻫﻲ ﺇﺣﻳﺎء ﺍﻟﻣﻭﺗﻰ ﻭﺫﻟﻙ ﺃﻥ ﻳﻌﻳﺵ ﺍﻹﻧﺳﺎﻥ‬ ‫ﻭﻁﺎﺋﻔﺔ ﺛﺎﻟﺛﺔ ﺗَﺯ ُ‬ ‫ﺑﻌﺩ ﻣﻭﺗﻪ ﻭﻳﺭﺟﻊ ﻣﻊ ﺃﻫﻠﻪ ﻭﻗﺭﺍﺑﺗﻪ‪ ،‬ﻭﻳﺄﻛﻝ ﻭﻳﺷﺭﺏ ﻭﻻ ﻳﻣﻭﺕ ﺃﺑﻌﺩ ﺫﻟﻙ‪ .‬ﻭﺍﻟﺷﻘﺎﻭﺓ ﺃﻥ‬ ‫ﺿﺎ ﻋﻠﻰ ﻫﺫﺍ ﺑﺄﻗﻭﺍﻝ ﻟﻠﺣﺎﺧﺎﻣﺎﺕ ﻭﺑﺑﻌﺽ ﺁﻳﺎﺕ ﻓﻲ ﺍﻟﻧﺻﻭﺹ‬ ‫ﻻ ﻳﻌﻳﺵ‪ ،‬ﻭﻳﺳﺗﺩﻟـّﻭﻥ ﺃﻳ ً‬ ‫ﺗﻁﺎﺑﻖ ﻫﺫﺍ ﺍﻟﺩﻋﻭﻯ‪.‬‬ ‫ﻋﻡ ّ‬ ‫ﺃﻥ ﺍﻟﺳﻌﺎﺩﺓ ﺍﻟﺗﻲ ﻧﻧﺎﻟﻬﺎ ﺑﺎﻣﺗـﺛﺎﻝ ﺍﻟﺷﺭﺍﺋﻊ ﻫﻲ ﺭﺍﺣﺔ ﺍﻟﺟﺳﻡ ﻭﺍﻷﻣﺎﻝ‬ ‫ﻭﻁﺎﺋﻔﺔ ﺭﺍﺑﻌﺔ ﺗﺯ ُ‬ ‫ﺍﻟﺩﻧﻳﺎﻭﻳﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﻧﻳﺎ‪ ،‬ﻣﺛـﻝ ﺧﺻﺏ ﺍﻟﺑﻼﺩ ﻭﻛﺛﺭﺓ ﺍﻟﻣﺎﻝ ﻭﺍﻷﻭﻻﺩ ﻭﻁﻭﻝ ﺍﻟﻌﻣﺭ‬ ‫ﺳﻠـِّ ِﻁﻳﻥ ﻋﻠﻰ َﻣﻥ ﻋﺎﺩﺍﻧﺎ‪ّ ،‬‬ ‫ﻭﺃﻥ‬ ‫ﻭﺻ ّﺣﺔ ﺍﻟﺟﺳﻡ ﻭﺍﻷﻣﺎﻥ ﻭ َﻛ ْﻭﻥ ﺍﻟ ُﻣﻠﻙ ﻓﻳﻧﺎ‪ ،‬ﻭ َﻛ ْﻭﻧﻧﺎ ُﻣﺗ َ َ‬ ‫ﺍﻟﺷﻘﺎﻭﺓ ﺍﻟﺗﻲ ﺗﻠ َﺣﻘﻧﺎ ﺇﺫﺍ ﺧﺎﻟﻔﻧﺎ ﺃﺣﻛﺎﻡ ﷲ ﻫﻲ ﻋﻛﺱ ﻫﺫﻩ ﺍﻷﺣﻭﺍﻝ ﻋﻠﻰ ﻣﺎ ﻧﺣﻥ ﺑﺳﺑﻳﻠﻪ‬ ‫‪2‬‬ ‫ﻓﻲ ﺯﻣﺎﻧﻧﺎ ﻫﺫﺍ‪ ،‬ﺯﻣﺎﻥ ﺍﻟﻣﻧﻔﻰ‪ .‬ﻭﻳﺳﺗﺩﻟـّـﻭﻥ ﺑﺯَ ﻋﻣﻬﻡ ﺑﺟﻣﻳﻊ ﻧﺻﻭﺹ ﺍﻟﺗﻭﺭﺍﺓ ﻣﻥ‬ ‫ﺍﻟﺑﺭﻛﺎﺕ ﻭﺍﻟﻠﻌﻧﺎﺕ‪ 3‬ﻭﻏﻳﺭﻫﺎ‪ ،‬ﻭﺑﺟﻣﻠﺔ ﺍﻷﺧﺑﺎﺭ ﺍﻟ ُﻣ َﺩ ﱠﻭﻧﺔ ﻓﻲ ﺍﻟﻛﺗﺏ ﺍﻟﻧﺑﻭﻳّﺔ‪.‬‬ ‫ﻭﻁﺎﺋﻔﺔ ﺧﺎﻣﺳﺔ ﻭﻫﻲ ﺍﻷﻛﺛﺭ ﺗﺟﻣﻊ ﺑﻳﻥ ﻫﺫﻩ ﺍﻻﺷﻳﺎء ﻛﻠﻬﺎ ﻭﺗﻘﻭﻝ ّ‬ ‫ﺃﻥ ﺍﻟﺗﺭ ﱠﺟﻰ ﻫﻭ ﺃﻥ‬ ‫ﻳﺟﻲء ﺍﻟﻣﺳﻳﺢ ﻭﻳﺣﻳّﻲ ﺍﻟﻣﻭﺗﻰ ﻭﻳﺩﺧﻠﻭﻥ ﺟﻧّﺔ ﻋﺩﻥ‪ .‬ﻭﺛ ّﻡ ﻳﺄﻛﻠﻭﻥ‪ ،‬ﻭﻳﺷﺭﺑﻭﻥ ﻭﻳﺻ ّﺣﻭﻥ‬ ‫ﻣﺎ ﺩﺍﻣﺕ ﺍﻟﺳﻣﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪.‬‬ ‫ﺗﻣﺭ ﻟﻪ ﺑﺑﺎ ٍﻝ ﺃﻭ ﻳﻔﻛﺭ‬ ‫ﻭﺃ ّﻣﺎ ﻫﺫﻩ ﺍﻟﻧﻛﺗﺔ ﺍﻟﻐﺭﻳﺑﺔ ﺃﻋﻧﻲ ﻵﺧﺭﺓ ﻓﻘﻠﻳﻼ ﺃﻥ ﺗﺟﺩ ﺑﻭﺟﻪ ﻣﺎ َﻣﻥ ّ‬ ‫ﻱ ﺷﻲء ﺗﻘﻊ‪ ،‬ﻭﻫﻝ ﻫﻲ‬ ‫ﻓﻳﻬﺎ ﺃﻭ ﻳﺗّﺧﺫ ﻫﺫﺍ ﺍﻷﺻﻝ ﺃﻭ ﻳﺳﺄﻝ ﻋﻥ ﻫﺫﻩ ﺍﻹﺳﻣﻳﺔ ﻋﻠﻰ ﺃ ّ‬ ‫ﺍﻟﻐﺎﻳﺔ ﺃﻭ ﺇﺣﺩﻯ ﻫﺫﻩ ﺍﻵﺭﺍء ﺍﻟﻣﺗﻘﺩﻣﺔ ﻫﻲ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻳﻔﺭﻕ ﺑﻳﻥ ﺍﻟﻐﺎﻳﺔ ﻭﺑﻳﻥ ﺍﻟﺳﺑﺏ‬ ‫ﺍﻟﻣﺅﺩّﻱ ﺇﻟﻰ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻻ ﺗﺟﺩ ﺑﻭﺟﻪ ﻣﺎ َﻣﻥ ﻳﺳﺄﻝ ﻓﻲ ﻫﺫﺍ ﺃﻭ ﻳﺗﻛﻠﻡ ﻓﻳﻪ‪ ،‬ﻭﺇﻧّﻣﺎ ﻳﺳﺄﻝ‬ ‫ﻋﺭﺍﺓ ﺃﻭ ﻣﺗﺭﺩّﻳﻳﻥ‪ ،‬ﻭﻫﻝ ﺑﺗﻠﻙ ﺍﻟﺛﻳﺎﺏ‬ ‫ﺍﻟﻧﺎﺱ ﻛﻠﻬﻡ ﺍﻟﻌﺎ ّﻡ‬ ‫ﻭﺍﻟﺧﺎﺹ ﻛﻳﻑ ﻳﻘﻭﻡ ﺍﻷﻣﻭﺍﺕ ُ‬ ‫ّ‬ ‫ﺑﻌﻳﻧﻬﺎ ﺍﻟﺗﻲ ﻳﺩﻓﻥ ﻓﻳﻬﺎ ﻳﻘﻭﻡ ﺑﺭﻗﺷﻬﺎ ﻭﻧﻘﺷﻬﺎ ﻭﺣﺳﻥ ﺧﻳﺎﻁﺗﻬﺎ ﺃﻭ ﺑﺳﺗﺭﺓ ﺗﺳﺗﺭﻩ ﻓﻘﻁ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺍﻟﻘﻭﻱ ﻭﺍﻟﺿﻌﻳﻑ‪ ،‬ﻭﻛﺛﻳﺭ‬ ‫ﺟﺎء ﺍﻟﻣﺳﻳﺢ ﻫﻝ ﻳﺳﻭﻱ ﺑﻳﻥ ﺍﻟﻐﻧﻲ ﻭﺍﻟﻔﻘﻳﺭ ﺃﻭ ﻳﻛﻭﻥ ﻓﻲ ﺃﻳّﺎﻣﻪ ّ‬ ‫ﻣﻥ ﻫﺫﻩ ﺍﻟﻣﺳﺎﺋﻝ ﻣﻊ ﺍﻷﺣﻳﺎﻥ‪.‬‬ ‫ﻭﺃﻧﺕ ﻳﺎ ﻫﺫﺍ ﺇﻓﻬﻡ ﻋﻧّﻲ ﻫﺫﺍ ﺍﻟﻣﺛﺎﻝ ﻭﺣﻳﻧﻳ ٍﺫ ﺗﺟﻌﻝ ﻏﺭﺿﻙ ﻟﺗﺳﻣﻊ ﻛﻼﻣﻲ ﻓﻲ ﻫﺫﺍ ﻛﻠﻪ‪.‬‬ ‫ّ‬ ‫ﺗﺻﻭﺭ ّ‬ ‫ﺍﻟﺳﻥ ﺃﺩﺧﻝ ﻋﻧﺩ ﻣﺅﺩّﺏ ﻟﻳﻌﻠـّـ َﻣﻪ ﺍﻟﺗﻭﺭﺍﺓ ﻭﺫﻟﻙ ﺧﻳﺭ ﻋﻅﻳﻡ ﻟﻪ‬ ‫ﺻﻐﻳﺭ‬ ‫ﺃﻥ ﻁﻔﻼ‬ ‫ّ‬ ‫َ‬ ‫ﻟﻣﺎ ﻳﺣﺻﻝ ﻟﻪ ﻣﻥ ﺍﻟﻛﻣﺎﻝ‪ ،‬ﻏﻳﺭ ﺃﻧّﻪ ﻟﺻﻐﺭ ﺳﻧّﻪ ﻭﺿﻌﻑ ﻋﻘﻠﻪ ﻻ ﻳﻔﻬﻡ ﻣﻘﺩﺍﺭ ﺫﻟﻙ‬ ‫ﺍﻟﺧﻳﺭ ﻭﻻ ﻣﺎ ﻳﺅﺩّﻳﻪ ﺍﻟﻳﻪ ﻣﻥ ﺍﻟﻛﻣﺎﻝ‪ ،‬ﻓﺎﻟﺿﺭﻭﺭﺓ ﺗﺩﻓﻊ ﺍﻟﻣﻌﻠﻡ ﺍﻟﺫﻱ ﻫﻭ ﺃﻛﻣﻝ ﻣﻧﻪ ﺃﻥ‬ ‫ً‬ ‫ﺟﻭﺯﺍ‬ ‫ﻳﺣﺭﻛﻪ ﻋﻠﻰ ﺍﻟﻘﺭﺍءﺓ ﺑﺎﻷﻣﺭ ﺍﻟﻣﺣﺑﻭﺏ ﻋﻧﺩﻩ ﻟﺻﻐﺭ ﺳﻧّﻪ‪ ،‬ﻓﻳﻘﻭﻝ ﻟﻪ ﺇﻗﺭﺃ ﻭﺃﻋﻁﻳﻙ‬ ‫ّ‬ ‫ﺃﻭ ﺗﻳﻧـًﺎ ﺍﻭ ﻧﺩﻓﻌﺄﺩﻓﻊ ﻟﻙ ﻗﻁﻌﺔ ﺳﻛﺭ‪ ،‬ﻓﻳﻘﺭﺃ ﻭﻳﺟﺗﻬﺩ ﻟﻳﺱ ﻟﻧﻔﺱ ﺍﻟﻘﺭﺍءﺓ ﻷﻧّﻪ ﻻ ﻳﻌﻠﻡ‬ ‫ﻟﺫﻟﻙ ﻗـ َ ْﺩ ًﺭﺍ‪ ،‬ﺇﻻ ﻟﻳﻧﺎﻝ ﺫﻟﻙ ﺍﻟﻁﻌﺎﻡ‪ ،‬ﻭﺃﻛﻝ ﺫﻟﻙ ﺍﻟﻁﻌﺎﻡ ﻋﻧﺩﻩ ﺃﻓﺿﻝ ﻣﻥ ﺍﻟﻘﺭﺍءﺓ ﻭﺃﻛﺛﺭ‬ ‫‪ 3‬ﺍﻟﻣﺗﻌﻠّﻘﺔ ﺑﻁﺎﻋﺔ ﺃﺣﻛﺎﻡ ﺍﻟﺗﻭﺭﺍﺓ ﻭﺑﺗﻌﺩﻳﻬﺎ‬ ‫‪3‬‬ ‫ﺧﻳﺭ ﺑﻼ ّ‬ ‫ﺷﻙ‪ ،‬ﻭﻟﺫﻟﻙ ﻳﺣﺳﺏ ﺍﻟﻘﺭﺍءﺓ ﺷﻘﺎ ًء ﻭﺗﻌﺏ ﻳﻌﺗﺑﻪ ﻟﻳﻧﺎﻝ ﺑﺫﻟﻙ ﺍﻟﺗﻌﺏ ﺗﻠﻙ ﺍﻟﻐﺎﻳﺔ‬ ‫ﺍﻟﻣﺣﺑﻭﺑﺔ ﻭﻫﻲ َﺣﺑّﺔ ﺟﻭﺯ ﺃﻭ ﻗﻁﻌﺔ ﺳ ّﻛﺭ‪.‬‬ ‫ﻓﺈﺫﺍ ﻛﺑُﺭ ﻭﺗﻣ ّﻛﻥ ﻋﻘﻠﻪ ﻭﺿﻌﻑ ﻋﻧﺩﻩ ﺫﻟﻙ ﺍﻟﺷﻲء ﺍﻟﺫﻱ ﻛﺎﻥ ﻳﺅﺛﺭﻩ ﻗﺑﻝ ﻭﺭﺟﻊ ﻳﺅﺛﺭ‬ ‫ﺿﺎ ﺑﺫﻟﻙ ﺍﻟﺷﻲء ﺍﻷﺛﻳﺭ ﻋﻧﺩﻩ‪ ،‬ﻓﻳﻘﻭﻝ ﻟﻪ ﻣﻌﻠﻣﻪ ﺇﻗﺭﺃ ﻭﺃﺷﺗﺭﻱ ﻟﻙ‬ ‫ﻏﻳﺭ ﺫﻟﻙ َ‬ ‫ﺷ َﻬﻰ ﺃﻳ ً‬ ‫ﺿﺎ ﺣﻳﻧﺋ ٍﺫ ﻻ ﻟﻧﻔﺱ ﺍﻟﻘﺭﺍءﺓ ﺑﻝ ﻟﺫﻟﻙ‬ ‫ﺃﺣﺫﻳﺔ ﺣﺳﻧﺔ ﺃﻭ ﺛﻭﺑًﺎ ﻋﻠﻰ ﺻﻔﺔ ﻛﺫﺍ‪ ،‬ﻓﻳﺟﺗﻬﺩ ﺃﻳ ً‬ ‫ﺍﻟﻠﺑﺎﺱ‪ ،‬ﻭﺫﻟﻙ ﺍﻟﺛﻭﺏ ﻋﻧﺩﻩ ﺃﻓﺿﻝ ﻣﻥ ﺍﻟﻌﻠﻡ ﻭﻫﻭ ﻏﺎﻳﺔ ﺍﻟﻘﺭﺍءﺓ‪ ،‬ﻓﺈﺫﺍ ﺻﺎﺭ ﺃﻛﻣﻝ ﻋﻘﻝ‬ ‫ﺿﺎ ﻁﻣﻊ ﺑﻣﺎ ﻫﻭ ﺃﻛﺛﺭ ﻣﻥ ﻫﺫﺍ‪ ،‬ﻓﻳﻘﻭﻝ ﻟﻪ ﻣﻌﻠـّـﻣﻪ ﺇﺣﻔﻅ ﻫﺫﻩ‬ ‫ﻭﺿﻌﻑ ﻋﻧﺩﻩ ﻫﺫﺍ ﺍﻟﻘﺩﺭ ﺃﻳ ً‬ ‫ﺿﺎ ﻭﻳﺟﺗﻬﺩ ﻟﻳﺄﺧﺫ ﺫﻟﻙ‬ ‫ﺩﻳﻧﺎﺭﺍ ﺃﻭ‬ ‫ﺍﻟﺳﻭﺭﺓ ﺃﻭ ﻫﺫﺍ ﺍﻟﺑﺎﺏ ﻭﺃﺩﻓﻊ ﻟﻙ‬ ‫ﺩﻳﻧﺎﺭﻳْﻥ‪ ،‬ﻓﻳﻘﺭﺃ ﺃﻳ ً‬ ‫ً‬ ‫َ‬ ‫ﺍﻟﻣﺎﻝ‪ ،‬ﻭﺃﺧﺫ ﺍﻟﻣﺎﻝ ﻋﻧﺩﻩ ﺣﻳﻧﺋ ٍﺫ ﺃﺷﺭﻑ ﻣﻥ ﺍﻟﻘﺭﺍءﺓ‪ّ ،‬‬ ‫ﺃﻥ ﻏﺎﻳﺔ ﺍﻟﻘﺭﺍءﺓ ﻋﻧﺩﻩ ﺣﻳﻧﺋ ٍﺫ ﺍﻟﻭﻋﺩ‬ ‫ﺿﺎ ﻋﻧﺩﻩ ﻫﺫﺍ ﺍﻟﻘﺩﺭ ﻭﺭﺃﻯ‬ ‫ﺑﺎﻟﺫﻫﺏ ﺍﻟﺫﻱ َﺭ َﺟﻰ ﺃﺣﺫَﻩُ‪ .‬ﻓﺈﺫﺍ ﺻﺎﺭ ﺃﻛﺛﺭ ﺗﻣﻳﻳﺯ ﻭﺿﻌﻑ ﺃﻳ ً‬ ‫ّ‬ ‫ﻁﻣﻊ ﺑﻣﺎ ﻫﻭ ﺃﻛﺛﺭ ﻣﻥ ﺫﻟﻙ‪ .‬ﻭﻳﻘﻭﻝ ﻟﻪ ﺇﻗﺭﺃ ِﻟﺗَﺻﻳﺭ ﺣﺎﺧﺎ ًﻣﺎ‬ ‫ﺃﻥ ﺫﻟﻙ ﻗـ َ َﺩ ٌﺭ‬ ‫ﺧﺳﻳﺱ ِ‬ ‫ٌ‬ ‫ﻭﻳﻌﻅﻡ ٱﺳﻣﻙ ﻓﻲ ﺣﻳﺎﺗﻙ‬ ‫ﻭﻗﺎﺿﻳًﺎ ﻭﻳﻌﻅﻣﻙ ﺍﻟﻧﺎﺱ ﻭﻳﻘﻔﻭﻥ ﺃﻣﺎﻣﻙ ﻭﻳﻣﺗﺛﻠﻭﻥ ﺃﻭﺍﻣﺭﻙ‬ ‫ِ‬ ‫ﻭﺑﻌﺩ ﻣﻣﺎﺗﻙ ﻣﺛـﻝ ﻓﻼﻥ ﻭﻓﻼﻥ ﻓﻳﻘﺭﺃ ﻭﻳﺟﺗﻬﺩ ﻟﻳﻧﺎﻝ ﻫﺫﻩ ﺍﻟﺭﺗﺑﺔ‪ ،‬ﻭﺗﻛﻭﻥ ﺍﻟﻐﺎﻳﺔ ﻋﻧﺩﻩ‬ ‫ﺗﻌﻅﻳﻡ ﺍﻟﻧﺎﺱ ﻭﺇﺟﻼﻟﻬﻡ ﻟﻪ ﻭﺛـﻧﺎﺅﻫﻡ ﻋﻠﻳﻪ‪ ،‬ﻭﻫﺫﺍ ﻛﻠﻪ ﻣﺫﻣﻭﻡ‪ ،‬ﻭﺇﻧّﻣﺎ ﻳﻠﺗﺟﻲ ﻟﺫﻟﻙ ﻟﺿﻌﻑ‬ ‫ﻋﻘﻝ ﺍﻟﺷﺧﺹ ﺍﻟﺫﻱ ﻳﺟﻌﻝ ﻏﺎﻳﺔ ﺍﻟﻌﻠﻡ ﺷﻳﺋًﺎ ﺁﺧﺭ ﻏﻳﺭ ﺍﻟﻌﻠﻡ‪.‬‬ ‫ﺃﺧﻳﺭﺍ ﻳُﺩﺭﻙ ﻓﻳﻘﻭﻝ ﻟﻣﺎﺫﺍ ﺃﺗﻌﻠــﱠـﻡ ﻫﺫﺍ ﺍﻟﻌﻠﻡ ﺇﻻ ﻷﻧﺎﻝ ﺑﻪ ﺍﻟﺗﺑﺩﻳﺩ ﻭﺍﻹﻧﺣﺭﺍﻑ ﻋﻥ‬ ‫ً‬ ‫ﺃﻱ ﺃﻧّﻪ ﻳﻣﺗـﺛـﻝ‬ ‫ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﻋﻧﺩ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ )ﻣﺎ ﻣﻥ ﺃﺟﻝ ﻏﻳﺭ ﻧﻔﺳﻬﺎ(‪ْ ،‬‬ ‫ﺍﻟﺷﺭﺍﺋﻊ ﻭﻳﻌﻣﻠﻬﺎ ﻭﻳﻘﺭﺃ ﻭﻳﺟﺗﻬﺩ ﻻ ﻟﺫﻟﻙ ﺍﻟﺷﻲء ﻓﻲ ﻧﻔﺳﻪ ﺑﻝ ﻟﺷﻲء ﺁﺧﺭ‪ .‬ﻭﻧﻬﻭﻧﺎ‬ ‫ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ ﻋﻥ ﻫﺫﺍ ﻭﻗﺎﻟﻭﺍ‪ 4‬ﻻ ﺗﻔﻌﻠﻬﺎ )ﺃﻱ ﻛﻠﻣﺎﺕ ﺍﻟﺗﻭﺭﺍﺓ( ﺗﺎ ًﺟﺎ ﻟﺗﺗﻛﺑّﺭ‬ ‫ﺑﻬﺎ ﻭﻻ ﻣﺟﺭﻓﺔ ﻟﺗﺣﻔﺭ ﺑﻬﺎ‪ ،‬ﻳﺷﻳﺭﻭﻥ ﺇﻟﻰ ﻣﺎ ﺑﻳّﻧﺕُ ﻟﻙ ﺃﻧّﻪ ﻻ ﻳﺟﻌﻝ ﻏﺎﻳﺔ ﺍﻟﻌﻠﻡ ﻻ ﺗﻌﻅﻳﻡ‬ ‫ﺍﻟﻧﺎﺱ ﻟﻪ ﻭﻻ ﺍﻛﺗﺳﺎﺏ ﺍﻟﻣﺎﻝ ﻭﻻ ﻳﺗﺧﺫ ﺩﻳﻥ ﷲ ﻣﻌﻳﺷﺔ‪ ،‬ﻭﻻ ﺗﻛﻭﻥ ﻋﻧﺩﻩ ﻏﺎﻳﺔ ﺍﻟﻌﻠﻡ ﺇﻻ‬ ‫‪ 4‬ﺍﻟﻣﺷﻧﺎﺓ‪ ،‬ﺟﺯء ﺍﻵﺑﺎء‪ ،‬ﺍﻟﺑﺎﺏ ‪ ،٤‬ﻣﺷﻧﺎﺓ ‪٧‬‬ ‫‪4‬‬ ‫ﺣﻖ‪ ،‬ﻭﺍﻟﺷﺭﺍﺋﻊ ّ‬ ‫ﺍﻟﺣﻖ ﺇﻻ ﺃﻥ ﻳﻌﻠﻡ ﺃﻧّﻪ ّ‬ ‫ّ‬ ‫ﺣﻖ ﻓﻐﺎﻳﺗﻬﺎ‬ ‫ﻋﻠﻣﻪ ﻓﻘﻁ‪ .‬ﻭﻛﺫﻟﻙ ﻟﻳﺱ ﻏﺎﻳﺔ‬ ‫ﺇﻣﺗﺛﺎﻟﻬﺎ‪ .‬ﻭﻻ ﻳﺟﻭﺯ ﻟﻺﻧﺳﺎﻥ ﺍﻟﻛﺎﻣﻝ ﺃﻥ ﻳﻘﻭﻝ ﺇﻥ ﻋﻣﻠﺕ ﻫﺫﻩ ﺍﻟﻔﺿﺎﺋﻝ ﻭﺍﺟﺗـﻧﺑﺕ ﻫﺫﻩ‬ ‫ﻱ ﺷﻲء ﺃﻛ ِﺳﺏ‪ّ ،‬‬ ‫ﻱ‬ ‫ﻷﻥ ﺫﻟﻙ ِﻣﺛـﻝ ﻗﻭﻝ ﺍﻟﺻﺑﻲ‪ :‬ﺇﺫﺍ ﻗﺭﺃﺕ ﺃ ّ‬ ‫ﺍﻟﻘﺑﺎﺋﺢ ﺍﻟﺗﻲ ﻧﻬﺎ ﷲ ﻋﻧﻬﺎ ﺑﺄ ّ‬ ‫ﺷﻲء ُﻳﺩﻓﻊ ﻟﻲ ﻓﻳﻘﺎﻝ ﻟﻪ ﺍﻷﻣﺭ ﺍﻟﻔﻼﻧﻲ‪ ،‬ﻷﻧـّﺎ ﺇﺫﺍ ﺭﺃﻳﻧﺎ ﺿﻌﻑ ﻋﻘﻠﻪ ﺍﻟﺫﻱ ﻟﻡ ﻳﻔﻬﻡ ﻫﺫﺍ‬ ‫ﺍﻟﻘﺩﺭ ﻭﻁﻠﺏ ﻟﻠﻐﺎﻳﺔ ﻏﺎﻳﺔ ﻧﺟﺎﻭﺑﻪ ﻋﻠﻰ ﻗﺩﺭ ﺟﻬﻠﻪ ﴿ﺟﺎﻭﺏ ﺍﻟﺟﺎﻫﻝ ﺣﺳﺏ ُﺣﻣﻘﻪ﴾‪ ،5‬ﻭﻗﺩ‬ ‫ﺿﺎ ﺃﻋﻧﻲ ﺃﻥ ﻳﺟﻌﻝ ﺍﻹﻧﺳﺎﻥ ﻏﺎﻳﺔ ﻋﺑﺎﺩﺗﻪ ﻭﺇﻣﺗﺛﺎﻟﻪ‬ ‫ﻧﻬﺎﻧﺎ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ ﻋﻥ ﻫﺫﺍ ﺃﻳ ً‬ ‫ﺍﻟﻣﺩﺭﻙ ﺍﻟﺣﻘﺎﺋﻖ ﺃﻧﻁﻳﻐﻭﻧﻭﺱ‬ ‫ﺃﻣﺭﺍ ِﻣﻥ ﺍﻷﻣﻭﺭ‪ ،‬ﻭﻫﻭ ﻗﻭﻝ ﺍﻟﻔﺎﺿﻝ ﺍﻟﻛﺎﻣﻝ‬ ‫ﻟﻠﺷﺭﺍﺋﻊ ً‬ ‫ِ‬ ‫ﻲ‪ :6‬ﻻ ﺗﻛﻭﻧﻭﺍ ﻛﺎﻟﻌﺑﻳﺩ ﺍﻟﺧﺎﺩﻣﻳﻥ ﺳﻳّﺩﻫﻡ ﻟﻛﻲ ﻳﻠﻘﻭﺍ ﺍﻟﺛﻭﺍﺏ ﺑﻝ ﻛﻭﻧﻭﺍ ﻛﺎﻟﻌﺑﻳﺩ‬ ‫ﺍﻟﺳﻭﺧ ّ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﺣﻖ‪،‬‬ ‫ﺍﻟﺣﻖ ﻟﻧﻔﺱ‬ ‫ﺍﻟﺧﺎﺩﻣﻳﻥ ﺳﻳّﺩﻫﻡ ﻟﻛﻲ ﻻ ﻳﻠﻘﻭﺍ ﺍﻟﺛﻭﺍﺏ‪ ،‬ﻭﺇﻧّﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺑﺫﻟﻙ ﺃﻥ ﻳﻌﺗﻘﺩ‬ ‫ﺳﻼﻡ ﴿ﻗﻲ‬ ‫ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﻣﻌﻧﻰ ﺍﻟﺫﻱ ﻳﻌﺑّﺭﻭﻥ ﻋﻧﻪ ﺑﺎﻟﻌﺎﺑﺩ ﻣﻥ‬ ‫ّ‬ ‫ﺍﻟﺣﺏ‪ ،‬ﻭﻗﺎﻟﻭﺍ ﻋﻠﻳﻬﻡ ﺍﻟ ّ‬ ‫ﻭﺻﺎﻳﺎﻩ ﻳﺭﻏﺏ ﺟﺩّﺍ﴾‪ 7‬ﻗﺎﻝ ﺍﻟﺣﺑﺭ ﺍﻟﻌﺎﺯﺍﺭ‪ :8‬ﺇﺭﻏﺏ ﻓﻲ ﻭﺻﺎﻳﺎﻩ ﻭﻻ ﻓﻲ ﺛﻭﺍﺏ‬ ‫ﻭﺻﺎﻳﺎﻩ‪ .‬ﻭﻣﺎ ﺃﻋﻅﻡ ﻫﺫﺍ ﺍﻟﺩﻟﻳﻝ ﻭﻣﺎ ﺃﺑﻳّـﻧﻪ ﻓﺈﻧّﻪ ﺩﻟﻳﻝ ﻭﺍﺿﺢ ﻋﻠﻰ ﻣﺎ ﺗﻘﺩّﻡ ﻟﻧﺎ ِﻣﻥ ﺍﻟﻘﻭﻝ‪،‬‬ ‫ﻧﺹ ﺍﻟ ِﺳﻔﺭﻱ‪: ،9‬ﻓﻼ ﺗﻘﻭﻝ ﺇﻧّﻲ ﺃﺩﺭﺱ ﺍﻟﺗﻭﺭﺍﺓ ﻟﻛﻲ ﺃﻛﻭﻥ‬ ‫ﻭﺃﻋﻅﻡ ﻣﻥ ﻫﺫﺍ ﻗﻭﻟﻬﻡ ﻓﻲ ّ‬ ‫ﺣﺑﺭﺍ ﺃﻭ ﻟﻛﻲ ﺃﻟﻘﻲ ﺍﻟﺛﻭﺍﺏ ﻓﻲ ﺍﻟﺩﻧﻳﺎ ﻓﻘﺎﻝ ﺍﻟﺗﻭﺭﺍﺓ ﴿ ﻟﺗـ ُ ِﺣﺑّﻭﺍ ﷲ﴾‬ ‫ﻏﻧﻳٹﺎ ﺃﻭ ﻟﻛﻲ ﺃﺳ ّﻣﻲ ً‬ ‫ﺍﻟﺣﺏ‪.10‬‬ ‫ﻓﻛ ّﻝ ﻣﺎ ﺗﻔﻌـﻠﻪ ﻓﻼ ﺗﻔﻌـﻠـْﻪُ ﺇﻻ ﻣﻥ‬ ‫ّ‬ ‫‪ 5‬ﺃﻣﺛﺎﻝ ﺳﻠﻳﻣٰ ﻥ‪ ،‬ﺑﺎﺏ ‪ ،٢٦‬ﺁﺑﺔ ‪٥‬‬ ‫‪6‬‬ ‫ﺍﻟﻣﺷﻧﺎﺓ‪ ،‬ﺟﺯء ﺍﻵﺑﺎء‪ ،‬ﺑﺎﺏ ‪ ،١‬ﻣﺷﻧﺎﺓ ‪٣‬‬ ‫ﻲ ﻓﻲ ِ‬ ‫ﺃﻧﻁﻳﻐﻭﻧﻭﺱ ﺍﻟﺳﻭﺧ ّ‬ ‫‪ 7‬ﺍﻟﺯﺑﻭﺭ‪ ،‬ﺳﻭﺭﺓ ‪ ،١١٢‬ﺁﻳﺔ ‪١‬‬ ‫‪ 8‬ﺍﻟﺗﻠﻣﻭﺫ‪ ،‬ﺟﺯء ﺍﻟﻭﺛﻧﻳّﺔ‪ ،‬ﺻﻔﺣﺔ ‪.١٩‬ﺃ‬ ‫‪ 9‬ﻛﺘﺎﺏ ﻣﻦ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﺍﻟﻴﻬﻮﺩﻱ‬ ‫‪ 10‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺗﺛﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،١١‬ﺁﻳﺔ ‪﴿ :١٣‬ﻟﺗﺣﺑّﻭﺍ ﷲ﴾‬ ‫‪5‬‬ ‫ﻓﻘﺩ ﺗﺑـﻳّﻥَ ﻫﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻭﺻ ﱠﺢ ﺃﻧّﻪ ﻏﺭﺽ ﺍﻟﺷﺭﻉ ﻭﻗﺎﻋﺩﺓ ﺍﻋﺗﻘﺎﺩ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ‪ ،‬ﻭﻻ‬ ‫ﺳﺔ ﺍﻷﻓﻛﺎﺭ ﺍﻟﺳﺧﻳﻔﺔ ﻭﺍﻟﺗﺧـﻳﱡﻼﺕ ﺍﻟﻧﺎﻗﺻﺔ‪،‬‬ ‫ﻳﺗﻌﺎﻣﻰ ﻋﻧﻪ ﺇﻻ ﺟﺎﻫﻝ ﻏﺑﻲ ﻗ ِﺩ ٱﺋﺗـﻠﻔﺗﻪ َﻭ ْﺳ َﻭ َ‬ ‫ﺍﻟﺣﺏ‪ ،‬ﻭﻧﺣﻭ ﻫﺫﺍ‬ ‫ﻭﻫﺫﻩ ﻫﻲ ﺩﺭﺟﺔ ﺃﺑﻳﻧﺎ ﺇﺑﺭﺍﻫﻳﻡ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺃﻧّﻪ ﻛﺎﻥ ﻋﺎﺑﺩًﺍ ﻣﻥ‬ ‫ّ‬ ‫ﺍﻟﻁﺭﻳﻖ ﻳﻠﺯﻡ ﺍﻟﻧﺯﻭﻉ‪.‬‬ ‫ﺳﻼﻡ ّ‬ ‫ﺃﻥ ﻫﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻋﻭﻳﺹ ﺟﺩٹﺍ ﻭﻣﺎ ﻛ ّﻝ ﺃﺣﺩ‬ ‫ﻭﻓﻘـًﺎ ِﻟـ ِﻌﻠﻡ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ ﻋﻠﻳﻬﻡ ﺍﻟ ّ‬ ‫ﻣﺭﺓ ﻭﻻ ﻳﺭﺍﻩ ﺍﻋﺗﻘﺎﺩًﺍ ﺻﺣﻳ ًﺣﺎ‪ّ ،‬‬ ‫ﻷﻥ ﺍﻹﻧﺳﺎﻥ‬ ‫ﻳﺩﺭﻛﻪ‪ ،‬ﻭﺇﻥ ﺃﺩﺭﻛﻪ ﻓﻠﻳﺱ ﻳﻭﺍﻓﻘﻪ ﻣﻥ ّﺃﻭﻝ ّ‬ ‫ﻣﺿﺭﺓ‪ ،‬ﺃﻭ ﻳﻛﻭﻥ ﻓﻌﻠﻪ ﺫﻟﻙ ﻋﺑﺛـًﺎ‪ ،‬ﻓﻛﻳﻑ ﻳﻘﺎﻝ‬ ‫ﻻ ﻳﻔﻌﻝ ﺃﻓﻌﺎﻻ ﺇﻻ ﻟﻳﻧﺎﻝ ﺑﻬﺎ ﻧﻔﻌًﺎ ﺃﻭ ﻳﺩﻓﻊ‬ ‫ّ‬ ‫ْ‬ ‫ﺇﻓﻌﻝ ﻫﺫﻩ ﺍﻷﻓﻌﺎﻝ ﻭﻻ ﺗﻔﻌﻠـْﻬﺎ ﻻ ِﻟﺧﻭﻑٍ ِﻣﻥ ﻋـﻘﺎﺏ ﷲ ﻭﻻ ﻟﺗﺭ ّﺟﻲ ﺛﻭﺍﺑﻪ‪،‬‬ ‫ﻟﻠﻣﺗﺷﺭﻉ‬ ‫ّ‬ ‫ﻫﺫﺍ ﺻﻌﺏ ﺟﺩٹﺍ‪ّ ،‬‬ ‫ﻷﻥ ﻟﻳﺱ ﻛ ّﻝ ﺍﻟﻧﺎﺱ ﻳﺩﺭﻛﻭﻥ ﺍﻟﺣﻘﺎﺋﻖ ﻭﻳﻛﻭﻧﻭﻥ ﻣﺛـﻝ ﺃﺑﻳﻧﺎ ﺇﺑﺭﺍﻫﻳﻡ‬ ‫ﻘﺭﻭﺍ ﻋﻠﻰ ﺍﻋﺗﻘﺎﺩﻫﻡ ﻣﻥ ِﻓﻌﻝ ﺍﻟﺣﺳﻧﺎﺕ ﻟﺗﺭ ّﺟﻲ‬ ‫ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‪ ،‬ﻓﺄﺑﺎﺣﻭﺍ ﻟﻠﺟﻣﻬﻭﺭ ﺃﻥ ﻳُ ّ‬ ‫ﺧﻭﻑ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻳﺣﺿّﻭﻥ ﻋﻠﻰ ﺫﻟﻙ ﻭﺗـُﻘَ ّﻭﻱ ﻋﺯﺍﺋﻣﻬﻡ ﻓﻳﻪ‪،‬‬ ‫ﺍﻟﺛﻭﺍﺏ‪ ،‬ﻭﺍﺟﺗـﻧﺎﺏ ﺍﻟﺳﻳّﺎﺕ‬ ‫َ‬ ‫ّ‬ ‫ﺍﻟﺣﻖ ﻭﺍﻟﻭﺟﻪ ﺍﻷﻛﻣﻝ ﻣﺎ ﻫﻭ‪ ،‬ﻛﻣﺛـﻝ ﻣﺎ ﻧﻔﻌﻝ ﺑﺎﻟﺻﺑﻲ‬ ‫ﺩﺭﻙ ﺍﻹﺩﺭﺍﻙ ﻓﻳﻌﺭﻑ‬ ‫ﺣﺗﻰ ﻳُ ِ‬ ‫ﻲ ﻓﻲ ﺗﺻﺭﻳﺣﻪ ﻓﻲ ﺍﻟﺟﻣﻬﻭﺭ‬ ‫ﻋﻧﺩ ﺗﻌﻠﻳﻡ ﻋﻠﻰ ﻣﺎ ﻣﺛـﻠﻧﺎ‪ ،‬ﻭﻧﻘﺩﻭﺍ ﻋﻠﻰ ﻧﻁﻳﻐﻭﻧﻭﺱ ﺍﻟﺳﻭﺧ ّ‬ ‫ﺑﻣﺎ ﺻﺭﺡ‪ ،‬ﻭﻗﺎﻟﻭﺍ ﻓﻲ ﺫﻟﻙ )ﻳﺎ ﺣﺎﺧﺎﻣﺎﺕ‪ ،‬ﺣﺎﺳﺑﻭﺍ ﻋﻠﻰ ﻛﻼﻣﻛﻡ(‪ 11‬ﻋﻠﻰ ﻣﺎ ﺳﻧﺑﻳﻥ ﻓﻲ‬ ‫ﻣﺭﺓ ﻭﺍﺣﺩﺓ ﻓﻲ ﻛﻭﻧﻬﻡ ﻳﻣﺗـﺛﻠﻭﻥ ﺍﻟﺷﺭﻳﻌﺔ‬ ‫ﺟﺯء ﺍﻵﺑﺎء‪ ،12‬ﻭﻻ ﻫﻡ ﺍﻟﺟﻣﻬﻭﺭ ﺧﺎﺳﺭﻭﻥ ّ‬ ‫ﻳﺳﺗﺣﺏ ﻟﻬﻡ ﺫﻟﻙ ﻟﺗﺣﺻﻝ ﻟﻬﻡ‬ ‫ﻟﺧﻭﻑ ﺍﻟﻌﻘﺎﺏ ﻭﺗﺭ ّﺟﻲ ﺍﻟﺛﻭﺍﺏ ﻟﻛﻧّﻬﻡ ﻏﻳﺭ ﻛﺎﻣﻠﻳﻥ‪ ،‬ﻭﺇﻧّﻣﺎ‬ ‫ّ‬ ‫ّ‬ ‫ﺍﻟﺣﺏ‪،‬‬ ‫ﺍﻟﺣﻖ ﻭﻳﺻﻳﺭﻭﻥ ﺍﻟﻌﺑﻳﺩ ﻣﻥ‬ ‫َﻣﻠـ َ َﻛﺔ ﻭﺭﻳﺎﺿﺔ ﻓﻲ ﺍﻣﺗﺛﺎﻝ ﺍﻟﺷﺭﻳﻌﺔ ﻭﻳﻧﺗﻘﻠﻭﻥ ﺇﻟﻰ‬ ‫ّ‬ ‫ﻭﻫﻭ ﻗﻭﻟﻬﻡ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ )ﻓﻠﻳﻌﻣﻝ ﺍﻻﻧﺳﺎﻥ ﺩﺍﺋ ًﻣﺎ ﺑﺎﻟﺗﻭﺭﺍﺓ ‪ -‬ﺑﺩﺭﺍﺳﺗﻬﺎ ﻭﺑﻔﻌﻝ ﺃﺣﻛﺎﻣﻬﺎ‬ ‫‪ 11‬ﺍﻟﻣﺷﻧﺎﺓ‪ ،‬ﺟﺯء ﺍﻵﺑﺎء‪ ،‬ﺑﺎﺏ‪ ،١‬ﻣﺷﻧﺎﺓ ‪١١‬‬ ‫‪ 12‬ﺟﺯء ﻣﻥ ﺃﺟﺯﺍء ﺍﻟﻣﺷﻧﺎﺓ‬ ‫‪6‬‬ ‫ ﻭﺣﺗّﻰ ﻣﻥ ﺃﺟﻝ ﻏﺑﺭ ﻧﻔﺳﻬﺎ ّ‬‫ﻷﻥ ﻣﻥ ﺩﺍﺧﻝ ‪ -‬ﺍﻟﻌﺑﺎﺩﺓ ﺍﻟﺗﻲ ‪ -‬ﻣﻥ ﺃﺟﻝ ﻏﻳﺭ ﻧﻔﺳﻬﺎ‬ ‫ﺳﻳﺄﺗﻲ ﺇﻟﻰ )ﺍﻟﻌﺑﺎﺩﺓ ﺍﻟﺗﻲ( ﻣﻥ ﺃﺟﻝ ﻧﻔﺳﻬﺎ(‪.13‬‬ ‫ﻭﻣ ّﻣﺎ ﻳﺟﺏ ﺃﻥ ﺗﻌﻠﻣﻪ ّ‬ ‫ﺃﻥ ﻛﻼﻡ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ ﺍﻧﻘﺳﻡ ﺍﻟﻧﺎﺱ ﺇﻟﻰ ﺛـﻼﺙ ﻓﺭﻕ‪.‬‬ ‫ﺗﺣﻣﻠﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻔﺭﻗﺔ ﺍﻷﻭﻟﻰ ﻭﻫﻲ ﺃﻛﺛﺭ َﻣﻥ ﺭﺃﻳﺗـُﻪُ ﻭ َﻣﻥ ﺭﺃﻳﺕُ ﺗﻭﺍﻟﻳﻔﻪ ﻭ َﻣﻥ ﺳﻣﻌﺕُ ﺑﻪ‪ِ .‬‬ ‫ﺗﺄﻭﻟﻪ ﺑﻭﺟﻪ‪ ،‬ﻭﺗﺻﻳﺭ ﻋﻧﺩ ﻫﺫﻩ ﺍﻟﻔﺭﻗﺔ ﺍﻟﻣﻣﺗـﻧﻌﺎﺕ ﻛﻠـّﻬﺎ‬ ‫ﻅﺎﻫﺭ ﻛﻼﻡ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﻭﻻ ّ‬ ‫ﻭﺍﺟﺑﺔ ﺍﻟﻭﺟﻭﺩ ﻳﻌﻧﻲ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻲ ﻟﻴﺴﺖ ﻟﻬﺎ ﺃﺳﺒﺎﺏ ﺃﻭ ﺗﻔﺎﺳﻳﺭ ﻣﻌﻘﻭﻟﺔ‪ .‬ﻭﺇﻧّﻣﺎ ﻓﻌﻠﻭﺍ‬ ‫ﺫﻟﻙ ﻟﺟﻬﻠﻬﻡ ﺑﺎﻟﻌﻠﻭﻡ ﻭﺑُﻌﺩﻫﻡ ﻣﻥ ﺍﻟﻣﻌﺎﺭﻑ‪ .‬ﻭﻟﻳﺱ ﻫﻡ ﻣﻥ ﺍﻟﻛﻣﺎﻝ ِﻣﻥ ﺣﻳﺙ ﻳﻧﺗﺑﻬﻭﻥ ﻣﻥ‬ ‫ِﺗﻠﻘﺎء ﺃﻧﻔﺳﻬﻡ ﻭﻻ ﻭﺟﺩﻭﺍ ُﻣـﻧﺑّ ًﻬﺎ ﻳﻧ ِﺑّﻬﻬﻡ ﻭﻫﻡ ﻳَ َﺭ ْﻭﻥَ ﺃﻥ ﻟﻡ ُﻳﺭﻳﺩﻭﺍ ﺍﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﺑﺟﻣﻳﻊ‬ ‫ﺃﻗﻭﺍﻟﻬﻡ ﺍﻟﻣﺣﻛﻣﺔ ﺇﻻ ﻣﺎ ﻓﻬﻣﻭﺍ ﻫﻡ ﻣﻧﻬﺎ ﻭﺇﻧّﻬﺎ ﻋﻠﻰ ﻅﻭﺍﻫﺭﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺕ ﻅﻭﺍﻫﺭ ﺑﻌﺽ‬ ‫ﻛﻼﻣﻬﻡ ﻣﻥ ﺍﻟﺷﻧﺎﻋﺔ ﻓﻲ ﺣﻳﺯ ﻣﺎ‪ ،‬ﻟﻭ ﻭﺻﻑ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ ﻋﻠﻰ ﻅﺎﻫﺭ ﻛﻼﻣﻬﻡ‪،‬‬ ‫ﻓﻭﺻﻔﻭﻩ ﻓﻲ ﻫﺫﺍ ﺍﻟﺷﻛﻝ ﻟﻠﻌﻭﺍ ّﻡ ﻏﻳﺭ ﺍﻟﻣﺗﻌﻠﻣﻳﻥ ﺍﻟﺫﻳﻥ ﻻ ﻳﺳﺗﻁﻳﻌﻭﻥ ﻓﻬﻡ ﺍﻟﻣﻔﺎﻫﻳﻡ‬ ‫ﺍﻋﺗﺑﺎﺭﺍ ﻟﻬﺫﻩ ﺍﻟﻔﺭﻗﺔ ﻭﻗﺎﻟﻭﺍ ﻛﻳﻑ ﻳﻛﻭﻥ ﻓﻲ‬ ‫ﺻﻬﻡ ﻟﻔﻳﺑﻬﺗﻭﻥ‬ ‫ﺍﻟﻣﺗﻘﺩﻣﺔ‪ .‬ﻧﺎﻫﻳﻙ ﻋﻥ ﺧﻭﺍ ّ‬ ‫ً‬ ‫ﺍﻟﺩﻧﻳﺎ ﺷﺧﺹ ﻳﺗﺧﻳّﻝ ﻫﺫﺍ ﻭﻳﺭﺍﻩ ﺭﺃﻳًﺎ ﺻﺣﻳ ًﺣﺎ ﻧﺎﻫﻳﻙ ﻋﻥ ﺍﺳﺗﺣﺳﺎﻧﻪ‪.‬‬ ‫ﻭﻫﺫﻩ ﺍﻟﻁﺎﺋﻔﺔ ﺍﻟﻣﺳﻛﻳﻧﺔ ﺗـُـﺭﺛِﻲ ﻟﺟﻬﻠﻬﺎ ﻷﻧّﻬﺎ ﻋﻅـّـﻣﺕ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﺑﺯﻋﻣﻬﺎ ﻭﻫﻲ ﻗـﺩ‬ ‫ﺃ َﺣﻁـﱠـﺗﻬﻡ ﻏﺎﻳﺔ ﺍﻹﺣﻁﺎﻁ ﻭﻫﻲ ﻻ ﺗﺷﻌُﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟـَﻌَ ْﻣ ُﺭ ﷲ ﻫﺫﻩ ﺍﻟﻁﺎﺋﻔﺔ ﺗﺫﻫﺏ‬ ‫ﺑﻣﺣﺎﺳﻥ ﺍﻟﺩﻳﻥ ﻭﺗﻅﻠﻡ ﺑﻬﺟﺗﻪ ﻭﺗﺟﻌﻝ ﺩﻳﻥ ﷲ ﻓﻲ ﻋﻛﺱ ﻣﺎ ﺃﺭﺍﺩ ﺑﻪ ﺗﻌﺎﻟﻰ‪ّ ،‬‬ ‫ﻷﻥ ﷲ‬ ‫ﻳﻘﻭﻝ ﻓﻲ ﺣﻛﻣﺔ ﺍﻟﻭﺣﻲ )ﺍﻟﺫﻳﻥ ﻳﺳﻣﻌﻭﻥ ﻛ ّﻝ ﻫﺫﻩ ﺍﻟﻔﺭﺍﺋﺽ(‪ ،14‬ﻭﻫﺫﻩ ﺍﻟﻁﺎﺋﻔﺔ ﺗﺭﻛﺯ‬ ‫‪13‬‬ ‫ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺳﻭﻁﺎﺓ‪ ،‬ﺻﻔﺣﺔ ‪ ،٢‬ﺃ‬ ‫‪ 14‬ﻣﻥ ﺍﻵﻳﺔ‪﴿ :‬ﻓﺎﺣﻔﻅﻭﺍ ﻭﺍﻋﻣﻠﻭﺍ ّ‬ ‫ﻻﻥ ﺫﻟﻙ ﺣﻛﻣﺗﻛﻡ ﻭﻓﻁﻧﺗﻛﻡ ﺃﻣﺎﻡ ﺃﻋﻳﻥ ﺍﻟﺷﻌﻭﺏ ﺍﻟﺫﻳﻥ ﻳﺳﻣﻌﻭﻥ‬ ‫ﻛﻝ ﻫﺫﻩ ﺍﻟﻔﺭﺍﺋﺽ ﻓﻳﻘﻭﻟﻭﻥ ّ‬ ‫ﺇﻥ ﻫﺫﺍ ﺍﻟﺷﻌﺏ ﺍﻟﻌﻅﻳﻡ ﺇﻧﻣﺎ ﻫﻭ ﺷﻌﺏ ﺣﻛﻳﻡ ﻭﻓﻁﻥ﴾ )ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ‬ ‫ﺍﻟﺗﺛـﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،٤‬ﺁﻳﺔ ‪(٢‬‬ ‫‪7‬‬ ‫ﺳ ِﻣﻌَﺗﻪ ﺍﻟﻣﻠﻝ ﻗﺎﻟﻭﺍ ّ‬ ‫)ﺇﻥ ﻫﺫﺍ ﺍﻟﺷﻌﺏ ﺍﻟﻘﻠﻳﻝ‬ ‫ﻋﻠﻰ ﻅﻭﺍﻫﺭ ﻛﻼﻡ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ ﻣﺎ ﺇﺫﺍ َ‬ ‫ﻣﺟﺭﺩ ﻗﻭﻡ ﺃﺣﻣﻖ ﻭﺳﺧﻳﻑ(‪ .‬ﻭﺃﻛﺛﺭ ﻣﺎ ﻳﻔﻌﻝ ﻫﺅﻻء ﺍﻟﺧﻁﺑﺎء ﺍﻟﺫﻳﻥ ﻳﻔ ّﻬﻣﻭﻥ ﺍﻟﻧﺎﺱ ﻣﺎ ﻟﻡ‬ ‫ّ‬ ‫ﻳﻔﻬﻣﻭﻩ ﻫﻡ‪ ،‬ﻓﻳﺎ ﻟﻳﺗﻬﻡ ﺇﺫ ﻻ ﻳﻔﻬﻣﻭﻥ ﻟﻭ ﺳﻛﺗﻭﺍ‪﴿ .‬ﻟﻳﺗﻛﻡ ﺗﺻﻣﺗﻭﻥ ﺻﻣﺗًﺎ ﻛﺎﻥ ﺫﻟﻙ ﻟﻛﻡ‬ ‫ﺳﺭ‪،‬‬ ‫ﺣﻛﻣﺔ﴾‪ ،15‬ﺃﻭ ﻛﺎﻥ ﻳﻘﻭﻟﻭﻥ ﻣﺎ ﻧﻌﻠﻡ ﻣﺎ ﺃﺭﺍﺩ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﺑﻬﺫﺍ ﺍﻟﻛﻼﻡ ﻭﻻ ﻛﻳﻑ ﻳﺗﻔ ّ‬ ‫ﻋﻣﻭﻥ ﻓﻬ َﻣﻪُ ﻭﻳﺳﺗﺧﺩﻣﻭﻥ ﻧﻔﻭﺫﻫﻡ ِﻟﺗﻔﻬﻳﻡ ﺍﻟﻧﺎﺱ ﻣﺎ ﺗﻔ ّﻬﻣﻭﺍ ﻫﻡ ﺑﺄﻧﻔﺳﻬﻡ ﻻ ﻣﺎ ﻗﺎﻝ‬ ‫ﺑﻝ ﻳﺯ ُ‬ ‫ﺍﻟﺣﺎﺧﺎﻣﺎﺕ‪ ،‬ﻭﻳُﻌ ِﻠﻧﻭﻥ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﺟﻣﻬﻭﺭ ﺑﺎﻟﺧﻁﺏ ﺣﻭﻝ ﺟﺯء ﺍﻟﺑﺭﻛﺎﺕ‪ 16‬ﺃﻭ ﺣﻭﻝ‬ ‫ﺻﺔ‪ 17‬ﻭﻏﻳﺭﻫﻣﺎ ﻋﻠﻰ ﻅﻭﺍﻫﺭﻫﺎ ﺣﺭﻓـ ًﺎ ﺑﺣﺭﻑ‪.‬‬ ‫ﺑﺎﺏ ِ‬ ‫ﺍﻟﺣ ّ‬ ‫ﺳﻣﻌﻭﻩ ﻓﺣﻣﻠﻭﻩ‬ ‫ﻭﺍﻟﻁﺎﺋﻔﺔ ﺍﻟﺛﺎﻧﻳﺔ ﻛﺛﻳﺭﺓ ﺃﻳ ً‬ ‫ﺿﺎ ﻭﻫﻡ ﺍﻟﺫﻳﻥ ﺭﺃﻭﺍ ﻛﻼﻡ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ ﺃﻭ ِ‬ ‫ﻋﻠﻰ ﻅﺎﻫﺭﻩ ﻭﺯﻋﻣﻭﺍ ﺃﻥ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﺑﺫﻟﻙ ﻏﻳﺭ ﻣﺎ ﺩ ّﻝ ﻋﻠﻳﻪ ﻅﺎﻫﺭ ﺍﻟﻛﻼﻡ‪،‬‬ ‫)ﻭﺳﺧﺭﻭﺍ ﺑﻛﻼﻡ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ(‬ ‫ﻓﺄﻗﺑﻠﻭﺍ ﻋﻠﻰ ﺗﺳﺧﻳﻔﻪ ﻭﺗﻘﺑﻳﺣﻪ ﻭﺗﺷﻧﻳﻊ ﻣﺎ ﻟﻳﺱ ﺑﺷﻧﻳﻊ‪،‬‬ ‫ِ‬ ‫‪18‬‬ ‫ﻣﻊ ﺍﻷﺣﻳﺎﻥ‪ ،‬ﻭﻳﺯﻋﻣﻭﻥ ﺃﻧّﻬﻡ ﺃﻋﻘﻝ ﻣﻧﻬﻡ ﻭﺃﺫﻛﻰ ﺫﻫﻥ ﻭﺇﻧّﻬﻡ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ ﻣﻧﺧﺩﻋﻳﻥ‬ ‫ﻧﺎﻗﺻﻲ ﺍﻟﺭﺃﻱ ﺟﺎﻫﻠﻳﻥ ﺑﺟﻣﻠﺔ ﺍﻟﻭﺟﻭﺩ ﺣﺗّﻰ ﻟﻡ ﻳُ ْﺩ ِﺭﻛﻭﺍ ﺷﻳﺋـًﺎ ﺑﻭﺟﻪ‪.‬‬ ‫ﺍﻟﻁﺏ‪ ،‬ﻭﺍﻟﻬﺎﺫﻳﻳﻥ ﺑﻘﺭﺍﺭﺍﺕ ﺍﻟﻧﺟﻭﻡ‪ ،‬ﻷﻧّﻬﻡ‬ ‫ﻭﺃﻛﺛﺭ َﻣﻥ ﻳﻘﻊ ﻓﻲ ﻫﺫﺍ ﺍﻻﻋﺗﻘﺎﺩ ُﻣﺩﱠﻋﻳﻲ‬ ‫ّ‬ ‫ﺑﺯﻋﻣﻬﻡ ُﺣﺫّﺍﻕ ُﺣﻛﻣﺎء ﻓﻼﺳﻔﺔ‪ ،‬ﻭﻣﺎ ﺃﺑﻌﺩﻫﻡ ﻣﻥ ﺍﻹﻧﺳﺎﻧﻳﺔ ﻋﻧﺩ ﺍﻟﻔﻼﺳﻔﺔ ﻋﻠﻰ ﺍﻟﺣﻘﻳﻘﺔ‬ ‫ﻭﻫﻡ ﺃﺟﻬﻝ ﻣﻥ ﺍﻟﻔﺭﻗﺔ ﺍﻷﻭﻟﻰ ﻭﺃﻛﺛﺭ َ‬ ‫ﻏﺑَﺎﻭﺓ‪ ،‬ﻭﻫﻲ ﻁﺎﺋﻔﺔ ﻣﻠﻌﻭﻧﺔ ِﻟ ُﻬﻔـﺎ ِﺗﻬﺎ ﻷﺷﺧﺎﺹ‬ ‫ﺳﻬﻡ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺣﺗﻰ‬ ‫ﻋﻅﻣﺎء ﺍﻟﻘﺩﺭ ﻗﺩ ﺑﺎﻥ ﻋﻠﻣﻬﻡ ﻋﻧﺩ ﺍﻟﻌﻠﻣﺎء‪ .‬ﻭﻟﻭ ﺃﻧّﻬﻡ ﺭﺍﺿﻭﺍ ﺃﻧﻔ َ‬ ‫ﻳﻌﻠﻣﻭﻥ ﻛﻳﻑ ﻳﻧﺑﻐﻲ ﺃﻥ ﻳﺗﺭﺗـِّـﺏ ﺍﻟﻛﻼﻡ ﻓﻲ ﺍﻹﻻﻫﻳﺎﺕ ﻭ ِﺷﺑْﻬﻬﺎ ﻣﻥ ﺍﻷﻣﻭﺭ ﻋﻧﺩ‬ ‫‪ 15‬ﻛﺗﺎﺏ ﺃﻳّﻭﺏ‪ ،‬ﺳﻭﺭﺓ ‪ ، ١٣‬ﺁﻳﺔ ‪٥‬‬ ‫‪ 16‬ﺟﺯء ﻣﻥ ﺃﺟﺯﺍء ﺍﻟﺗﻠﻣﻭﺩ‬ ‫ﺳﺭ ﻫﻧﺎ‬ ‫‪ 17‬ﺑﺎﺏ ﺍﻟﻣﺷﻧﺎﺓ ﺍﻟﻣﺗﻔ ّ‬ ‫‪ 18‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﻋﺭﻭﺑﻳﻥ‪ ،‬ﺻﻔﺣﺔ ‪،٢١‬ﺏ‬ ‫‪8‬‬ ‫َﻭﺍﺹ‪ ،‬ﻭﻳُ ْﺣ ِﻛﻣﻭﻥ ﺍﻟﺟﺯء ﺍﻟﻌﻣﻠﻲ ﻣﻥ ﺍﻟﻔﻠﺳﻔﺔ ﻟـَـﺑﺎﻥ ﻟﻬﻡ ﻫﻝ‬ ‫ﺍﻟﺟﻣﻬﻭﺭ ﻭﻋﻧﺩ ﺍﻟﺧ‬ ‫ّ‬ ‫ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﻋﻠﻣﺎء ﺃﻡ ﻻ‪ ،‬ﻭﻛﺎﻥ ﻳﻧﻔﻬﻡ ﻟﻬﻡ ﻣﻌﺎﻧﻲ ﻛﻼﻣﻬﻡ‪.‬‬ ‫ﻭﺍﻟﻁﺎﺋﻔﺔ ﺍﻟﺛﺎﻟﺛﺔ ﻭﻫﻲ ﻟـَﻌَ ْﻣ ُﺭ ِ‬ ‫ﷲ ﻗﻠﻳﻠﺔ ﺟﺩٹﺍ ﺣﺗّﻰ ﻻ ﻳﻘﺎﻝ ﻟﻬﺎ ﻁﺎﺋﻔﺔ ﺇﻻ ﻛﻣﺎ ﻳﻘﺎﻝ ﻟﻠﺷﻣﺱ‬ ‫ﻘﺭ َﺭ ﻋﻧﺩﻫﻡ ﻋﻅﻡ ﺣﻛﻣﺎء ﺍﻟﺗﻠﻣﻭﺩ ﻭﺟﻭﺩﺓ ﺃﻓﻛﺎﺭﻫﻡ ﺑﻣﺎ ﻭﺟﺩ‬ ‫ﻧﻭﻉ‪ ،‬ﻭﻫﻡ ﺍﻷﻗﻭﺍﻡ ﺍﻟﺫﻳﻥ ﺗ َ ﱠ‬ ‫ﻲ ﻛﻼﻣﻬﻡ ﻛﻠﻣﺎﺕ ﺗ ُﺩ ّﻝ ﻋﻠﻰ ﻣﻌﺎﻧﻲ ﺻﺣﻳﺣﺔ ﺟﺩٹﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺕ ﻗﻠﻳﻠﺔ ﻭﻣﻔﺗﺭﻗﺔ ﻓﻲ‬ ‫ﻓﻲ ﻁ ّ‬ ‫ﺩﻭﻧﺎﺗﻬﻡ‪ ،‬ﻟﻛﻧّﻬﺎ َﺩﻟـ ﱠ ْ‬ ‫ﺿﺎ‬ ‫ﺕ ﻋﻠﻰ ﻛﻣﺎﻟﻬﻡ ﻭﺇﺩﺭﺍﻛﻬﻡ ﺍﻟﺣﻘﺎﺋﻖ‪ ،‬ﻭﺗﻘﺩّﺭ ﺃﻳ ً‬ ‫ﻣﻭﺍﺿﻊ ﻣﻥ ُﻣ ﱠ‬ ‫ﻋﻧﺩﻫﻡ ﺍﻣﺗـﻧﺎﻉ ﺍﻟﻣﻣﺗـ ِﻧﻊ ﻭﻭﺟﻭﺏ ﺍﻟﻭﺍﺟﺏ‪ ،‬ﻓﻌﻠﻣﻭﺍ ﺃﻧّﻬﻡ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ ﻻ ﻳﺗﻛﻠﻣﻭﻥ ﻓﻲ‬ ‫ُﻣﺣﺎﻝ‪ ،‬ﻓﺗﻳﻘّـﻧﻭﺍ ّ‬ ‫ﺃﻥ ﻛﻼﻣﻬﻡ ﻟﻪ ﻅﺎﻫﺭ ﻭﺑﺎﻁﻥ‪ ،‬ﻭﺃﻧّﻪ ﻛ ّﻝ ﻣﺎ ﻳﻘﻭﻟﻭﻥ ﻣﻥ ﺍﻷﺷﻳﺎء ﺍﻟﻐﻳﺭ‬ ‫ﻣﻣﻛﻧﺔ ﺇﻧّﻣﺎ ﻛﻼﻣﻬﻡ ﻓﻳﻬﺎ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻠـُـﻐﺯ ﻭﺍﻟﻣﺛـﻝ‪ ،‬ﻭﻫﻛﺫﺍ ﺷﺄﻥ ﺍﻟﺣﻛﻣﺎء ﺍﻟﻛﺑﺎﺭ‪ ،‬ﻭﻟﻬﺫﺍ‬ ‫ﺻﺩّﺭ ﻛﺗﺎﺑَﻪُ‬ ‫ﺭﺋـﻳﺱ ﺍﻟﺣﻛﻣﺎء ﻭﻗﺎﻝ ﴿ﻟﺗﻔﻬﻳﻡ ﺍﻟﻣﺛﻝ ﻭﺍﻟﻠﻐﺯ ﻛﻼﻡ ﺍﻟﺣﻛﻣﺎء‬ ‫ُ‬ ‫ﻭﻏﻭﺍﻣﺿﻬﻡ﴾‪ ،19‬ﻭﻗﺩ ﻋﻠﻡ ﻣﻥ ﻋﺭﻑ ﺍﻟﻠﻐﺔ ّ‬ ‫ﺿﻪُ ﻓﻲ‬ ‫ﺃﻥ ﻏﺎﻣﺿﺔ ﻫﻲ ﺍﻟﻛﻼﻡ ﺍﻟﺫﻱ ﻏ ََﺭ ُ‬ ‫ﺑﺎﻁﻧﻪ ﻻ ﻓﻲ ﻅﺎﻫﺭﻩ‪ ،‬ﻭﻛﻣﺎ ﻗﺎﻝ ﴿ﻷﺣﺎﺟـِﻳَـﻧــﱠـﻛﻡ ﺃ ُ ْﺣﺟـِﻳّﺔ﴾ ﻭﺍﻟﺦ‪ّ ،20‬‬ ‫ﻷﻥ ﻛﻼﻡ ﺃﻫﻝ ﺍﻟﻌﻠﻡ‬ ‫ﻛﻠﻬﻡ ﻓﻲ ﺍﻷﻣﻭﺭ ﺍﻟﺭﻓﻳﻌﺔ ﺍﻟﺗﻲ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﺇﻧّﻣﺎ ﻫﻭ ﻟﻐﺯ ﻭﻣﺛـﻝ‪ ،‬ﻭﻛﻳﻑ ﻳُﺳﺗـﻧ َﻛـﺭ ﻳﺎ ﻗﻭﻡ‬ ‫ﺗﺄﻟﻳﻔﻬﻡ ﺍﻟﻌﻠﻡ ﻋﻠﻰ ﻁﺭﻳﻖ ﺍﻟﻣﺛـﻝ ﻭﺍﻟﺗﺷﺑﻳﻪ ﺑﺄﻣﻭﺭ ﺧﺳﻳﺳﺔ ﻋﺎ ّﻣﻳﺔ ﻭﺗﺭﻯ ﺃﺣﻛﻡ ﺍﻟﻧﺎﺱ ﻗﺩ‬ ‫ﻓﻌﻝ ﺫﻟﻙ ﻣﻥ ﺟﺎﻧﺏ ﺭﻭﺡ ﷲ ﺃﻋﻧﻲ ﻣﺎ ﻛﺗﺏ ﺍﻟﻣﻠﻙ ﺳﻠﻳﻣٰ ﻥ ﺑﻥ ﺩﺍﻭﻭﺩ ﻋﻠﻳﻬﻣﺎ ﺍﻟﺳﻼﻡ ﻓﻲ‬ ‫ﻛﺗﺎﺑﻪ ﺃﻣﺛﺎﻝ ﺳﻠﻳﻣٰ ﻥ‪ ،‬ﻭﻓﻲ ﻧﺷﻳﺩ ﺍﻷﻧﺷﺎﺩ ﻭﻓﻲ ﺑﻌﺽ ﻛﺗﺎﺏ ﺍﻟﺟﺎﻣﻌﺔ‪ ،‬ﻭﻛﻳﻑ ﻳُﺳﺗـﻧ َﻛـﺭ‬ ‫ﺗﺄﻭﻳﻝ ﻛﻼﻣﻬﻡ ﻭﺇﺧﺭﺍﺟﻪ ﻋﻥ ﻅﺎﻫﺭﻩ ﺣﺗﻰ ﻳﻁﺎﺑﻖ ﺍﻟﻌﻘﻝ ﻭﻳﻭﺍﻓﻖ ﺍﻟﺣ ّﻖ ﻭﻛﺗﺏ ﺍﻟﺗـﻧﺯﻳﻝ‪،‬‬ ‫ﻳﺗﺄﻭﻟﻭﻥ ﻧﺻﻭﺹ ﺍﻟﻛﺗﺏ ﻭﻳﺧﺭﺟﻭﻧﻬﺎ ﻋﻥ ﻅﺎﻫﺭﻫﺎ ﻭﻳﺟﻌﻠﻭﻧﻬﺎ ﻣﺛﻼ ﻭﻫﻭ‬ ‫ﻭﻫﻡ ﺑﺄﻧﻔﺳﻬﻡ ّ‬ ‫‪ 19‬ﻛﺗﺎﺏ ﺃﻣﺛﺎﻝ ﺳﻠﻳﻣٰ ﻥ‪ ،‬ﺳﻭﺭﺓ ‪ ،١‬ﺁﻳﺔ ‪٦‬‬ ‫‪ 20‬ﻛﺗﺎﺏ ﺍﻟﻘﺿﺎء‪ ،‬ﺳﻭﺭﺓ ‪ ،١٤‬ﺁﻳﺔ ‪١٢‬‬ ‫‪9‬‬ ‫ّ‬ ‫ﺍﻟﺣﻖ‪ ،‬ﻛﻣﺎ ﻧﺟﺩﻫﻡ ﻳﻘﻭﻟﻭﻥ ّ‬ ‫ﻱ ﻣﻭﺁﺏ﴾‪ 21‬ﻛﻠـﱡﻪُ ﻣﺛـﻝ‪،‬‬ ‫ﺇﻥ ﻗﻭﻝ ﺍﻟﻛﺗﺎﺏ ﴿ﻫﻭ ﺿﺭﺏ ﺃ َ‬ ‫ﺳ َﺩ ْ‬ ‫ﺟﺏ﴾‪ 22‬ﻣﺛـﻝ‪ ،‬ﻭﻗﻭﻟﻪ ﴿ َﻣﻥ ﻳَﺳﻘﻳﻧﻲ ﻣﺎ ًء﴾‬ ‫ﻭﻛﺫﻟﻙ ﻗﻭﻟﻪ ﴿ﻫﻭ ﺿﺭﺏ ﺃﺳﺩًﺍ ﻓﻲ ﻭﺳﻁ ّ‬ ‫‪23‬‬ ‫ﻭﺳﺎﺋﺭ ﻣﺎ ﺟﺭﻯ ﻛ ّﻝ ﺫﻟﻙ ﻣﺛـﻝ‪ .‬ﻭﻛﺫﻟﻙ ﻛﺗﺎﺏ ﺃﻳّﻭﺏ ﺑﺟﻣﻠﺗﻪ ﻗﺎﻝ ﺑﻌﺿﻬﻡ ﺇﻧّﻪ ﻛﺎﻥ‬ ‫‪24‬‬ ‫ﻱ ﻣﻌﻧﻰ ﺟﻌﻝ ﻫﺫﺍ ﺍﻟﻣﺛﻝ‪ .‬ﻭﻛﺫﻟﻙ ﻣﺗـّﻰ ﺗـﻧﺑّـﺄ ﺍﻟﻧﺑﻲ ﻳﺣﺯﻗﻳﻝ ﻋﻠﻳﻪ‬ ‫ﻣﺛﻼ ﻭﻟﻡ ﻳﺑﻳﻥ ﻷ ّ‬ ‫ﻛﻧﺕ ﻳﺎ ﻫﺫﺍ ِﻣﻥ ﺇﺣﺩﻯ‬ ‫ﺿﻬﻡ ﺇﻧّﻪ ﻛﺎﻥ ﻣﺛﻼ‪ .‬ﻭﻛﺛﻳﺭ ِﻣﺛﻝ ﻫﺫﺍ‪ .‬ﻓﺈﻥ َ‬ ‫ﺍﻟﺳﻼﻡ ﻗﺎﻝ ﺑﻌ ُ‬ ‫ﺍﻷﻭﻟﺗـﻳْﻥ ﻓﻼ ﺗﻧﻅﺭ ﻛﻼﻣﻲ ﻓﻲ ﺷﻲء ﻣﻥ ﻫﺫﺍ ﺍﻟﻐﺭﺽ ﻷﻥ ﻻ ﻳﻁﺎﺑﻘﻙ ﻣﻧﻪ‬ ‫ﺍﻟﻔﺭﻗﺗَـﻳْﻥ ّ‬ ‫ﺷﻲء ﺑﻝ ﻳُﺅﺫِﻳﻙ ﻭﺗَﺷﻧَﺄﻩُ‪ .‬ﻭﻛﻳﻑ ﺗُﻼﺋِﻡ ﺍﻷﻏـﺫﻳﺔ ﺍﻟﺧﻔﻳﻔﺔ ﺍﻟﻛ ّﻣﻳﺔ ﺍﻟﻣﻌﺗﺩﻟﺔ ﺍﻟﻛﻳﻔﻳﺔ ﻟﺷﺧﺹ‬ ‫ﻗﺩ ٱﻋﺗﺎﺩ ﺍﻷﻏـﺫﻳﺔ ﺍﻟﺳﻭءﺓ ﺍﻟﺛﻘﻳﻠﺔ ﺑﻝ ﺗﺂﺫﻳﻪ ﻭﻳﺷﻧَﺄﻫﺎ‪ ،‬ﺃﻻ ﺗﺭﻯ ﻗﻭﻝ َﻣﻥ ٱﻋﺗﺎﺩ ﺃﻛﻝ‬ ‫ﺍﻟﺑﺻﻝ ﻭﺍﻟﺛﻭﻡ ﻭﺍﻟﺳﻣﻙ ﻓﻲ ّ‬ ‫ﺍﻟﻣﻥ ﴿ﻣﺎﺫﺍ ﻫﻭ؟﴾‪﴿ 25‬ﻭﻗﺩ ﻋﺎﻓﺕ ﺃﻧﻔﺳﻧﺎ ﻣﻥ ﺍﻟﻁﻌﺎﻡ‬ ‫ﻛﻧﺕ ﻣﻥ ﺃﻫﻝ ﺍﻟﻔﺭﻗﺔ ﺍﻟﺛﺎﻟﺛﺔ ﻭﻣﺗﻰ ﻣﺎ ﻭﺭﺩ ﻋﻠﻳﻙ ﺷﻲء ﻣﻥ ﻛﻼﻣﻬﻡ‬ ‫ﺍﺧﻔﻳﻑ﴾‪ .26‬ﻭﺇﻥ َ‬ ‫ﻣ ّﻣﺎ ﻳﺑﻌﺩ ﺍﻟﻌﻘﻝ ﺗﻘﻑ ﻋﻧﺩﻩ ﻭﺗﻌﻠﻡ ﺃﻧّﻪ ﻟﻐﺯ ﻭﻣﺛﻝ‪ ،‬ﻭﺗـُـﻔَـﻛـ ِّﺭ ﻭﺗـُـﺄ ِ ّﻣـﻝ ﺷﻐّﻳﻝ ﺍﻟﺧﺎﻁﺭ‬ ‫ّ‬ ‫ﺻﻭﺍﺏ ﻛﻣﺎ ﻗﺎﻝ‬ ‫ﻋﺎﻣﺭ ﺍﻟﻔﻛﺭﺓ ﻓﻲ ﺗﺄﻭﻳﻠﻪ‪ُ ،‬ﻣﻬﺗ َ ّﻡ ﻟﻭﺟﻭﺩ ﻣﺫﻫﺏ‬ ‫ﺍﻟﺣﻖ ﻭﺭﺃﻯ ﺍﻟ َ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ، ١١‬ﺁﻳﺔ ‪٢٢‬‬ ‫‪ 21‬ﻛﺗﺎﺏ ﺃﺧﺑﺎﺭ ﺍﻷﻳّﺎﻡ ّ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ، ١١‬ﺁﻳﺔ ‪٢٢‬‬ ‫‪ 22‬ﻛﺗﺎﺏ ﺃﺧﺑﺎﺭ ﺍﻷﻳّﺎﻡ ّ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ، ١١‬ﺁﻳﺔ ‪١٧‬‬ ‫‪ 23‬ﻛﺗﺎﺏ ﺃﺧﺑﺎﺭ ﺍﻷﻳّﺎﻡ ّ‬ ‫‪ 24‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺑﺎﺑﺎ ﺑﺗﺭﺍ‪ ،‬ﺻﻔﺣﺔ ‪ ،١٥‬ﺃ‪:‬‬ ‫‪ 25‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺧﺭﻭﺝ‪ ،‬ﻓﺻﻝ ‪ ،١٦‬ﺁﻳﺔ ‪ :١٥‬ﻗﺎﻝ ﺑﻧﻭ ﺇﺳﺭﺋﻳﻝ ﻋﻧﺩﻣﺎ ﻭﺟﺩﻭﺍ ّ‬ ‫ﺍﻟﻣﻥ ﺍﻟﺫﻱ ﺃﻧﺯﻝ‬ ‫ﷲ ﻟﻬﻡ ﻣﻥ ﺍﻟﺳﻣﺎء‪﴿ :‬ﻣﺎﺫﺍ ﻫﻭ؟﴾‬ ‫‪ 26‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ ‪ ،٢١‬ﺁﻳﺔ ‪٥‬‬ ‫‪10‬‬ ‫ّ‬ ‫ﺍﻟﺣﻖ﴾‪ .27‬ﻓﺗﺄ ﱠﻣﻝ‬ ‫﴿ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﻛﻼﻡ ﺍﻟﺭﺿﺎء ﻭﺍﻟﻣﻛﺗﻭﺏ ﻋﻠﻰ ﺍﻟﺗﻘﻭﻳﻡ ﻭﺃﺧﻁﺑﺔ‬ ‫ﻛﻼﻣﻲ ﺗـُـ ِﻔـﺩ ﺇﻥ ﺷﺎء ﷲ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺩﺭﻙ ﺍﻷﻋﻣﻰ ﺍﻷﻟﻭﺍﻥ ﻭﻻ ﻳﺩﺭﻙ‬ ‫ﻭﺍﻵﻥ ﺃﺑﺗﺩﻱ ﺑﺎﻟﻛﻼﻡ ﻓﻲ ﻣﺎ َ‬ ‫ﺃﺭﺩﺗـﱡﻪُ‪ .‬ﺇﻋﻠ ْﻡ ﺃﻧّﻪ ﻛﻣﺎ ﻻ ﻳُ ِ‬ ‫ﺍﻷﺻ ﱡﻡ‬ ‫ﺍﻷﺻﻭﺍﺕ ﻭﻻ ﺍﻟ ِﻌ ِﻧّﻳﻥ ﺷﻬﻭﺓ ﺍﻟﺟﻣﺎﻉ ﻛﺫﻟﻙ ﻻ ﺗﺩﺭﻙ ﺍﻷﺟﺳﺎﻡ ﺍﻟﻠ ّﺫﺍﺕ ﺍﻟﻧﻔﺳﺎﻧﻳﺔ‪،‬‬ ‫َ‬ ‫ﻭﻛﻣﺎ ﻻ ﻳﻌﻠﻡ ﺍﻟﺣﻭﺕ ﺇ ْﺳﻁـ َ ِﻘﺱ ﺍﻟﻧﺎﺭ ﻟﻛﻭﻧﻪ ﻓﻲ ﺿﺩّﻩ ﻛﺫﻟﻙ ﻻ ﻳُﻌﻠـَﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ‬ ‫ﺍﻟﺟﺳﻣﺎﻧﻲ ﺑﻠﺫّﺍﺕ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺭﻭﺣﺎﻧﻲ‪ ،‬ﺑﻝ ﻟﻳﺱ ﻋﻧﺩﻧﺎ ﺑﻭﺟﻪ ﻟﺫّﺓ ﻏﻳﺭ ﻟﺫﺓ ﺍﻷﺟﺳﺎﻡ ﻓﻘﻁ‬ ‫ﻭﺍﺱ ﻣﻥ ﺍﻟﻁﻌﺎﻡ ﻭﺍﻟﺷﺭﺍﺏ ﻭﺍﻟﻧﻛﺎﺡ‪ ،‬ﻭﻣﺎ ﺳﻭﻯ ﺫﻟﻙ ﻓﻬﻭ ﻋﻧﺩﻧﺎ ﻏﻳﺭ‬ ‫ﻭﺇﺩﺭﺍﻙ ﺍﻟ َﺣ ّ‬ ‫ﻣﻭﺟﻭﺩ ﻭﻻ ﻧﻣﻳّﺯﻫﺎ ﻭﻻ ﻧُﺩﺭﻛﻬﺎ ﻋﻠﻰ ﺑﺎﺩﻱ ﺍﻟﺭﺃﻱ ﺇﻻ ﺑﻌﺩ ﺍﻟﺑﺣﺙ ﺍﻟﺣﺫﻳﻖ ﺍﻟﻛﺛﻳﺭ ﻭﺇﻧّﻣﺎ‬ ‫ﺏ ﺫﻟﻙ ﻟﻛﻭﻧﻧﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺟﺳﻣﺎﻧﻲ ﻓﻼ ﻧُﺩﺭﻙ ﺇﻻ ﻟ ّﺫﺗﻪ‪ ،‬ﻓﺄ ّﻣﺎ ﺍﻟﻠﺫّﺍﺕ ﺍﻟﻧﻔﺳﺎﻧﻳﺔ ﻓﻬﻲ‬ ‫َﻭ َﺟ َ‬ ‫ﻳﺻ ّﺢ‬ ‫ﺩﺍﺋﻣﺔ ﻏﻳﺭ ﻣﻧﻘﻁﻌﺔ‪ ،‬ﻭﻟﻳﺱ ﺑﻳﻧﻬﺎ ﻭﺑﻳﻥ ﻫﺫﻩ ﺍﻟﻠﺫﺍﺕ ﻧﺳﺑﺔ ﺑﻭﺟﻪ ﻣﻥ ﺍﻟﻭﺟﻭﻩ‪ ،‬ﻭﻻ ِ‬ ‫ﻟﻧﺎ ﻓﻲ ﺍﻟﺷﺭﻉ ﻭﻻ ﻋﻧﺩ ﺍﻹﻻﻫﻳّﻳﻥ ﻣﻥ ﺍﻟﻔﻼﺳﻔﺔ ﺃﻥ ﻧﻘﻭﻝ ّ‬ ‫ﺇﻥ ﺍﻟﻣﻼﺋﻛﺔ ﻭﺍﻟﻛﻭﺍﻛﺏ‬ ‫ﻭﻷﻓﻼﻙ‪ 28‬ﻟﻳﺱ ﻟﻬﺎ ﻟﺫﺓ‪ ،‬ﺑﻝ ﻟﻬﻡ ﻟﺫﺓ ﻋﻅﻳﻣﺔ ﺟﺩٹﺍ ﺑﻣﺎ ﻋﻘﻠﻭﻩ ﻣﻥ ﺍﻟﺑﺎﺭﺉ ّ‬ ‫ﻋﺯ ﻭﺟ ّﻝ‪ ،‬ﻭﻫﻡ‬ ‫ﺑﺫﻟﻙ ﻓﻲ ﻟﺫﺓ ﺩﺍﺋﻣﺔ ﻏﻳﺭ ﻣﻧﻘﻁﻌﺔ‪ ،‬ﻭﻻ ﻟﺫﺓ ﺟﺳﻣﺎﻧﻳﺔ ﻋﻧﺩﻫﻡ ﻭﻻ ﻳُﺩﺭﻛﻭﻧﻬﺎ ّ‬ ‫ﻷﻥ ﻟﻳﺱ ﻟﻬﻡ‬ ‫ﺩﺭﻙ ﻧﺣﻥ‪ .‬ﻭﻛﺫﻟﻙ ﻧﺣﻥ ﺇﺫﺍ ﺗَﺯَ ﱠﻛﻰ ﻣﻧّﺎ َﻣﻥ ﺗَﺯَ ﱠﻛﻰ ﻭﺻﺎﺭ‬ ‫ّ‬ ‫ﺣﻭﺍﺱ ﻣﺛﻠﻧﺎ ﻳُ ِ‬ ‫ﺩﺭﻛﻭﻥ ﺑﻬﺎ ﻣﺎ ﻧُ ِ‬ ‫ﺩﺭﻙ ﺍﻟﻠﺫﺍﺕ ﺍﻟﺟﺳﻣﺎﻧﻳﺔ ﻭﻻ ﻳﺭﻳﺩﻫﺎ‪ ،‬ﺇﻻ ﻣﺎ ﻳﺭﻳﺩ ﺍﻟﻣﻠﻙ‬ ‫ﻟﺗﻠﻙ ﺍﻟﺩﺭﺟﺔ ﺑﻌﺩ ﺍﻟﻣﻭﺕ‪ ،‬ﻻ ﻳُ ِ‬ ‫ﺯﻣﺎﻥ‬ ‫ﺍﻟﻌﻅﻳﻡ ﺍﻟ ُﻣﻠﻙ ﺃﻥ ﻳﻧﺧﻠﻊ ﻣﻥ ُﻣﻠﻛﻪ ﻭﻳﺭﺟﻊ ﻳﻠﻌﺏ ﺍﻟﻛﺭﺓ ﻓﻲ ﺍﻷﺳﻭﺍﻕ‪ ،‬ﻭﻗﺩ ﻛﺎﻥ ﻓﻲ‬ ‫ٍ‬ ‫‪ 27‬ﻛﺗﺎﺏ ﺍﻟﺟﺎﻣﻌﺔ )ﻟﺳﻠﻳﻣٰ ﻥ(‪ ،‬ﻓﺻﻝ ‪ ،١٢‬ﺁﻳﺔ ‪١٠‬‬ ‫ّ‬ ‫ﻭﺍﻟﻐﺯﺍﻟﻲ ﻭﺍﻟﺣﺎﺧﺎﻡ‬ ‫‪ 28‬ﻛﺎﻥ ﻳﻌﺗﻘﺩ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻛﻼﺳﻛﻳﺔ ﻣﺛﻝ ﺍﻟﻔﺭﺍﺑﻲ ﻭﺍﺑﻥ ﺳﻳﻧﺎ ﻭﺍﺑﻥ ﺭﺷﺩ‬ ‫ﻣﻭﺳﻰ ﺑﻥ ﻣﻳﻣﻭﻥ ﻭﻏﻳﺭﻫﻡ ﻋﻠﻰ ّ‬ ‫ﺃﻥ ﺍﻟﻛﻭﺍﻛﺏ ﻭﺍﻟﻧﺟﻭﻡ ﻭﺍﻷﻓﻼﻙ ﻛﺎﻧﺕ ﻟﻬﺎ ﺍﻟﻧﻔﻭﺱ ﺍﻟﺧﺎﻟﺩﺓ ﻭﺍﻟﻌﻘﻝ‬ ‫ﻓﺿﻼ ﻋﻥ ﺍﻟ َﻣﻳْـﻝ ﺍﻟﻔﻁﺭﻱ‪ .‬ﻭﻓﻘـًﺎ ﻟﻔﻬﻣﻬﻡ ﺍﻧﺗﻠﻘﺕ ﺍﻷﺟﺭﺍﻡ ﺍﻟﻔﻠﻛﻳﺔ ﻣﻥ ﺍﻟﻁﺎﻋﺔ ﻹﺭﺍﺩﺓ ﷲ‪ .‬ﺑﻌﺑﺎﺭﺓ‬ ‫ﺃﺧﺭﻯ ﻛﺎﻧﺕ ﻣﻣﺎ ِﺛﻠﺔ ﺍﻟﻣﻼﺋﻛﺔ ﻓﻲ ﻋﺑﺎﺩﺓ ﷲ‬ ‫‪11‬‬ ‫ﺻﻐَﺭ ِﺳ ِﻧّ ِﻪ ﻋﻧﺩ ﺟﻬﻠﻪ‬ ‫ﻣﺎ ﺑﻼ َﻣﺣﺎﻟﺔ ﻳﻔﺿّﻝ ﺍﻟﻠﻌﺏ ﺑﺗﻠﻙ ﺍﻟﻛﺭﺓ ﻋﻠﻰ ﺍﻟ ُﻣﻠﻙ ﻭﺫﻟﻙ ﻓﻲ ﺣﻳﻥ ِ‬ ‫ﻠﺕ‬ ‫ﺑﺎﻷﻣﺭﻳْﻥ ﺟﻣﻳﻌًﺎ‪ ،‬ﻛﻣﺎ ﻧﻔﺿّﻝ ﻧﺣﻥ ﺍﻟﻳﻭﻡ ﺍﻟﻠﺫﺓ ﺍﻟﺟﺳﻣﺎﻧﻳﺔ ﻋﻠﻰ ﺍﻟﻧﻔﺳﺎﻧﻳﺔ‪ .‬ﻭﺇﺫﺍ ﺗﺄ ّﻣ َ‬ ‫َ‬ ‫ﺃﻣﺭ ﻫﺎﺗَﻳْﻥ ﺍﻟﻠﺫّﺗَﻳْﻥ ﺗﺟﺩ ﺧﺳﺎﺳﺔ ﺍﻟﻠﺫّﺓ ﺍﻟﻭﺍﺣﺩﺓ ﻭﺭﻓﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ ﻭﻟﻭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ‪ .‬ﻭﺫﻟﻙ‬ ‫ﺳﻬﻡ ﻭﺃﺟﺳﺎ َﻣﻬﻡ ﻣﻥ ﺍﻟﺷﻘﺎء ﻭﺍﻟﺗﻌﺏ ﻣﺎ ﻻ َﻣﺯﻳﺩ‬ ‫ﺃﻧّﺎ ﻧﺟﺩ ﺃﻛﺛﺭ ﺍﻟﻧﺎﺱ ﺑﻝ ﻛﻠـ ﱡ ُﻬﻡ ﻳُ ِ ّ‬ ‫ﺣﻣﻠﻭﻥ ﺃﻧﻔ َ‬ ‫ﻋﻠﻳﻪ ﻛﻲ ﻳَﻧﺎﻝ ﺭﻓﻌﺔ ﺃﻭ ﻳﻌﻅـِّ َﻣﻪُ‬ ‫ﺍﻟﻧﺎﺱ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻠﺫّﺓ ﻟﻳﺱ ﺑﻠﺫّﺓ ﻁﻌﺎﻡ ﻭﻻ ﺷﺭﺍﺏ‪ .‬ﻭﻛﺫﻟﻙ‬ ‫ُ‬ ‫ﻋ ُﺩ ِﻭ ِﻩ ﻋﻠﻰ ﻛﺛﻳﺭ ﻣﻥ ﻟﺫّﺍﺕ ﺍﻟﺟﺳﻡ‪ ،‬ﻭﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻧﺎﺱ‬ ‫ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻧﺎﺱ ﻳﺅﺛِـﺭ ﺍﻻﻧﺗﻘﺎﻡ ﻣﻥ َ‬ ‫ﻳﺟﺗـﻧﺏ ﺃﻋﻅﻡ ﻣﺎ ﻳﻛﻭﻥ ﻣﻥ ﺍﻟﻠﺫﺍﺕ ﺍﻟﺟﺳﻣﺎﻧﻳﺔ َﺧ ْﺷﻳَﺔ َ ﺃﻥ ﻳﻧﺎﻟﻪ ﻓﻲ ﺫﻟﻙ ِﺧﺯﻱ ﺃﻭ ِﺣﺷﻣﺔ‬ ‫ﻣﻥ ﺍﻟﻧﺎﺱ‪ ،‬ﺃﻭ ﻁﻠﺏ ﺛﻧﺎ ًءﺍ ﺣﺳﻧـًﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺕ ﺣﺎﻟﺗـﻧﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺟﺳﻣﺎﻧﻲ ﻫﻛﺫﺍ‬ ‫ﻧﺎﻫﻳﻙ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻧﻔﺳﺎﻧﻲ ﻭﻫﻭ ﺍﻵﺧﺭﺓ ﺍﻟﺗﻲ ﺗَﻌ ِﻘﻝ ﺃﻧﻔﺳﻧﺎ ﻣﻥ ﺍﻟﺑﺎﺭﺉ ﻓﻳﻬﺎ ِﻣﺛـْ َﻝ ﻣﺎ ﺗَﻌ ِﻘﻝ‬ ‫ﺍﻷﺟﺭﺍﻡ ﺍﻟﻌَﻠـ َ ِﻭﻳّﺔ ﺃﻭ ﺃﻛﺛﺭ‪ّ ،‬‬ ‫ﺻﻑ‪ ،‬ﻭﻻ ﻳُﻭ َﺟﺩ ِﻣﺛﺎ ٌﻝ ﺗَﻣﺛـ ُ ُﻝ‬ ‫ﻓﺈﻥ ﺗﻠﻙ ﺍﻟﻠﺫّﺓ ﻻ ﺗﺗﺟﺯﺃ ﻭﻻ ﺗﺗ ﱠ ِ‬ ‫ﺑﻪ ﺗﻠﻙ ﺍﻟﻠ ّﺫﺓ‪ .‬ﺑﻝ ﻛﻣﺎ ﻗﺎﻝ ﺍﻟﻧﺑﻲ ﻣﺗﻌﺟﺑًﺎ ﻣﻥ ﻋﻅﻣﻬﺎ ﴿ﻳﺎ ﷲ ﻣﺎ ﺃﻋﻅﻡ ﺧﻳﺭﻙ ﺍﻟﺫﻱ‬ ‫ﺫﺧﺭﺗﻪ ﻷﺗﻘﻳﺎﺋﻙ ﻭﻓﻌﻠﺗﻪ ﻟﻠﻣﺳﺗﻛﻧـّﻳﻥ ﺇﻟﻳﻙ ِﺣﺫﺍء ﺑﻧﻲ ﺁﺩﻡ﴾‪ 29‬ﻭﻫﻛﺫﺍ ﻗﺎﻟﻭﺍ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ‬ ‫)ﻟﻴﺲ ﻓﻲ ﺍﻵﺧﺮﺓ ﺍﻷﻛﻞ ﻭﻻ ﺍﻟﺸﺮﺏ ﻭﻻ ﺍﻟﻐﺴﻞ ﻭﻻ ﺍﻟﻤﺴﺤﺔ ﻭﻻ ﺍﻟﺠﻤﺎﻉ ﺑﻞ ﻳﺠﻠﺲ‬ ‫ﺍﻟﺼﺎﻟﺤﻮﻥ ﻭﺗﻴﺠﺎﻧﻬﻢ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﻣﻤﺘـّﻌﻴﻦ ﺑﺒﻬﺎء ﺍﻟﺴﻜﻴﻨﺔ(‬ ‫‪30‬‬ ‫ﻳﺭﻳﺩ ﺑﻘﻭﻟﻪ ﻭﺗﻴﺠﺎﻧﻬﻢ‬ ‫ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﺑﻘﺎء ﺍﻟﻧﻔﺱ ﺑﺑﻘﺎء ﻣﻌﻠﻭﻣﻬﺎ ﻭﻛﻭﻧﻬﺎ ﻫﻲ ﻭﻫﻭ ﺷﻲء ﻭﺍﺣﺩ‪ ،‬ﻛﻣﺎ ﺫﻛﺭ َﻣ َﻬﺭﺓ‬ ‫ﺍﻟﻔﻼﺳﻔﺔ ﺑﻁﺭﻕ ﻳﻁﻭﻝ ﺷﺭﺣﻬﺎ ﻫﻧﺎ‪ .‬ﻭﻗﻭﻟﻪ ﻣﻤﺘـّﻌﻴﻦ ﺑﺒﻬﺎء ﺍﻟﺴﻜﻴﻨﺔ ﻳﺭﻳﺩ ﺑﺫﻟﻙ ّ‬ ‫ﺃﻥ ﺗﻠﻙ‬ ‫ﺍﻷﻧﻔﺱ ﺗﺳﺗﻠﺫّ ﺑﻣﺎ ﺗﻌﻘﻝ ﻣﻥ ﺍﻟﺑﺎﺭﺉ ﻛﻣﺎ ﺗﺳﺗﻠﺫّ ﺍﻷﺣﻳﺎء ﺍﻟﻣﻘ ّﺩﺳﺔ‪ 31‬ﻭﺳﺎﺋﺭ ﻁﺑﻘﺎﺕ‬ ‫ﺍﻟﻣﻼﺋﻛﺔ ﻛﻣﺎ ﻋﻘﻠﻭﺍ ﻣﻥ ﻭﺟﻭﺩﻩ‪.‬‬ ‫‪ 29‬ﺍﻟﺯﺑﻭﺭ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣١‬ﺁﻳﺔ ‪٢٠‬‬ ‫‪ 30‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺑﺭﺧﻭﺕ )ﺑﺭﻛﺎﺕ(‪ ،‬ﺻﻔﺣﺔ ‪ ،١٧‬ﺃ‬ ‫‪ 31‬ﻧﻭﻉ ﻣﻥ ﺍﻟﻣﻼﺋﻛﺔ‬ ‫‪12‬‬ ‫ﺻ َﻭﻯ ﻫﻲ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻣﻸ ﺍﻷﻋﻠـَﻰ ﻭﺍﻟﺣﺻﻭﻝ ﻓﻲ ﻫﺫﺍ‬ ‫ﻓﺎﻟﺳﻌﺎﺩﺓ ﻭﺍﻟﻐﺎﻳﺔ ﺍﻟﻘـ ُ ْ‬ ‫ﺍﻟﺣ ّﺩ ﻭﺑﻘﺎء ﺍﻟﻧﻔﺱ ﻛﻣﺎ ﻭﺻﻔﻧﺎ ﺇﻟﻰ ﻣﺎ ﻻ ﻧﻬﺎﻳﺔَ ﻛﺑﻘﺎء ﺍﻟﺑﺎﺭﺉ ﺟ ّﻝ ﺛﻧﺎﺅﻩ ﺍﻟﺫﻱ ﻫﻭ ﺳﺑﺏ‬ ‫ﺧﻳﺭ‬ ‫ﺑﻘﺎءﻫﺎ ﺑﺈﺩﺭﺍﻛﻬﺎ ﻟﻪ ﻛﻣﺎ ﻳﺑﻳﻥ ﻓﻲ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﺧﻳﺭ ﺍﻟﻌﻅﻳﻡ ﺍﻟﺫﻱ ﻻ َ‬ ‫ﻳُﻘﺎﺱ ﺑﻪ ﻭﻻ ﻟ ّﺫﺓ ﻳﻣﺛـُﻝ ﺑﻬﺎ‪ ،‬ﻭﻛﻳﻑ ﻳﻣﺛﻝ ﺍﻟﺩﺍﺋﻡ ﺇﻟﻰ ﻻ ﻧﻬﺎﻳﺔ ﺑﺎﻟﺷﻲء ﺍﻟﻣﻧﻁﻘﻊ ﻭﻫﻭ ﻗﻭﻟﻪ‬ ‫ﺧﻳﺭﺍ ﻭﺗـ ُ ِﻁﻳﻝ ﺃﻳّﺎﻣﻙ﴾‪ 32‬ﻭﺟﺎءﻧﺎ ﺍﻟﻧﻘﻝ ﻋﻠﻰ ﺃﻳﺩﻳﻬﻡ ﺑﺷﺭﺡ ﺫﻟﻙ‪:‬‬ ‫ﺗﻌﺎﻟﻰ ﴿ﻓﻳﻛﻭﻥ ﻟﻙ ً‬ ‫ﺃﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻵﺗﻲ ﻛﻠـّﻪ ﻁﻳّﺏ‪﴿ ،‬ﻭﺗﻁﻳﻝ ﺃﻳّﺎﻣﻙ﴾ ﻓﺗﻔﺳﻳﺭﻩ ّ‬ ‫ﺧﻳﺭﺍ﴾ ﺗـﻔﺷﻳﺭﻩ ّ‬ ‫ﺃﻥ‬ ‫﴿ﻓﻳﻛﻭﻥ ﻟﻙ ً‬ ‫ﺍﻟﻌﺎﻟﻡ ﺍﻵﺗﻲ ﻛﻠـّﻪ ﻳﻁﻭﻝ‪ .33‬ﻭﺍﻟﺷﻘﺎﻭﺓ ﺍﻟﻛﺎﻣﻠﺔ ﻫﻭ ﺍﻧﻘﻁﺎﻉ ﺍﻟﻧﻔﺱ ﻭﺇﺗﻼﻓﻬﺎ ﻭﺃﻥ ﻻ ﺗﺣﺻﻝ‬ ‫ﺑﺎﻗﻳﺔً ﻭﻫﻭ ﺍﻻﻧﻘﻁﺎﻉ ﺍﻟﻣﺫﻛﻭﺭ ﻓﻲ ﺍﻟﺗﻭﺭﺍﺓ ﻭﻣﻌﻧﻰ ﻫﺫﺍ ﺍﻧﻘﻁﺎﻉ ﺍﻟﻧﻔﺱ ﻛﻣﺎ ﺑﻳّﻥ ﻭﻗﺎﻝ‬ ‫ﻋﺎ﴾‪ 34‬ﻭﻗﺎﻟﻭﺍ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ‪ :‬ﺗـﻔﺷﻳﺭ ﴿ﻓﺗﻧﻘﻁﻊ﴾ ﻓﻲ ﺍﻟﺩﻧﻳﺎ‪،‬‬ ‫﴿ﻓﺗﻧﻘﻁﻊ ﺗﻠﻙ ﺍﻟﻧﻔﺱ ﺇﻧﻘﻁﺎ ً‬ ‫ﻋﺎ﴾ ﻓﻲ ﺍﻵﺧﺭﺓ‪ .35‬ﻭﻗﺎﻝ ﺍﻟﻛﺗﺎﺏ ﴿ﻓﻠﺗﻛﻥ ﻧﻔﺱ ﺳﻳّﺩﻱ ﻣﺣﺯﻭﻣﺔ ﻓﻲ‬ ‫ﻭﺗﻔﺳﻳﺭ ﴿ﺇﻧﻘﻁﺎ ً‬ ‫ّ‬ ‫ﺍﻟﺣﻖ ﻭﺁﺛﺭ ﺍﻟﺑﺎﻁﻝ ﺍﻧﻘﻁﻊ‬ ‫ﺣﺯﻣﺔ ﺍﻷﺣﻳﺎء﴾‪ .36‬ﻭﻛ ّﻝ َﻣﻥ ﺧﻠﺩ ﺇﻟﻰ ﺍﻟﻠﺫّﺍﺕ ﺍﻟﺟﺳﻣﺎﻧﻳﺔ ﻭﻧﺑﺫ‬ ‫ﺍﻟﻌﻠﻭ ﻭﻳﺑﻘﻰ ﻣﺎﺩّﺓ ﻣﻧﻘﻁﻌﺔ ﻓﻘﻁ‪ .‬ﻭﻗﺩ ﺑﻳّﻥ ﺍﻟﻧﺑﻲ ّ‬ ‫ﺩﺭﻙ‬ ‫ﻣﻥ ﺫﻟﻙ‬ ‫ّ‬ ‫ﺃﻥ ﺍﻵﺧﺭﺓ ﻟﻳﺳﺕ ﺗ ُ َ‬ ‫ﺑﺎﻟﺣﻭﺍﺱ ﺍﻟﺟﺳﻣﺎﻧﻳﺔ ﻭﻫﻭ ﻗﻭﻟﻪ ﴿ ٌ‬ ‫ﺭﺏ ﺳﻭﺍﻙ ﺍﻟﻣﻧ ِﻔّﺫ ﻟﻣﻥ ﻳﻧﺗﻅﺭﻩ﴾‪،37‬‬ ‫ﻋﻳﻥ ﻟﻡ ﺗـ َ َﺭ ﻳﺎ ّ‬ ‫ّ‬ ‫ﻭﻗﺎﻟﻭﺍ ﻓﻲ ﺷﺭﺡ ﺫﻟﻙ‪ :‬ﻛ ّﻝ ﺍﻷﻧﺑﻳﺎء ﻟﻡ ﻳﺗـﻧﺑّﺄﻭﺍ ﺇﻻ ﺑﺎﻟﻧﺳﺑﺔ ﻷﻳّﺎﻡ ﺍﻟﻣﺳﻳﺢ ﻭﻟﻛﻥ ﺑﺎﻟﻧﺳﺑﺔ‬ ‫‪ 32‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺗﺛـﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،٢٢‬ﺁﻳﺔ ‪٧‬‬ ‫‪ 33‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺍﻷﻗﺩﺍﺱ‪ ،‬ﺻﻔﺣﺔ ‪ ،٣٩‬ﺏ‬ ‫‪ 34‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ ‪ ،١٥‬ﺁﻳﺔ ‪٣١‬‬ ‫‪ 35‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺳﻧﻬﺩﺭﻳﻥ‪ ،‬ﺻﻔﺣﺔ ‪ ،٦۴‬ﺏ ﻭ ﺻﻔﺣﺔ ‪ -٩٠‬ﺏ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ،٢٥‬ﺁﻳﺔ ‪٢٩‬‬ ‫‪ 36‬ﻛﺗﺎﺏ ﺻﻣﻭﺋﻳﻝ ّ‬ ‫‪ 37‬ﻛﺗﺎﺏ ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،٦۴‬ﺁﻳﺔ ‪٣‬‬ ‫‪13‬‬ ‫ﻟﻶﺣﺭﺓ ﴿ ٌ‬ ‫ﺭﺏ ﺳﻭﺍﻙ﴾‪ .38‬ﻭﺃ ّﻣﺎ ﺍﻟﻭﻋﺩ ﻭﺍﻟﻭﻋﻳﺩ ﺍﻟﻣﺫﻛﻭﺭ ﻓﻲ ﺍﻟﺗﻭﺭﺍﺓ‬ ‫ﻋﻳﻥ ﻟﻡ ﺗـ َ َﺭ ﻳﺎ ّ‬ ‫ﺍﻣﺗﺛﻠﺕ ﻫﺫﻩ ﺍﻟﺷﺭﺍﺋﻊ ﻧُﻌﻳﻧﻙ ﻋﻠﻰ ﺍﻣﺗﺛﺎﻟﻬﺎ‬ ‫ﻓﺗﺄﻭﻳﻠﻪ ﻣﺎ ﺃﺻﻑ ﻟﻙ‪ ،‬ﻭﺫﻟﻙ ﺃﻧّﻪ ﻳﻘﻭﻝ ﻟﻙ ﺇﻥ‬ ‫َ‬ ‫ﻭﺍﻟﻛﻣﺎﻝ ﻓﻳﻬﺎ ﻭﻧﻘﻁﻊ ﻋﻧﻙ ﺍﻟﻌﻭﺍﺋﻖ ﻛﻠـّﻬﺎ‪ّ ،‬‬ ‫ﺿﺎ ﻭﻻ‬ ‫ﻷﻥ ﺍﻹﻧﺳﺎﻥ ﻻ ﺗﻣﻛﻧﻪ ﺍﻟﻌﺑﺎﺩﺓ ﻻ ﻣﺭﻳ ً‬ ‫ﺟﺎﺋﻌًﺎ ﻭﻻ ﻋﺎﻁ ً‬ ‫ﻳﺻ ّﺣﻭﻥ ﻭﻳﻛﻭﻧﻭﻥ ﻓﻲ‬ ‫ﺷﺎ ﻭﻻ ﻓﻲ ﻓﺗـﻧﺔ‪ ،‬ﻓﻭﻋﺩ ﺑﺯَ ﻭﺍﻝ ﻫﺫﻩ ﻛﻠـّﻬﺎ ﻭﺃﻧّﻬﻡ ِ‬ ‫ﺍﻟﺳﻼﻡ ﺣﺗـّﻰ ﺗﻛﻣﻝ ﻟﻬﻡ ﺍﻟﻣﻌﺭﻓﺔ ﻭﻳﺳﺗﺣﻘـّـﻭﻥ ﺍﻟﺣﻳﺎﺓ ﻓﻲ ﺍﻵﺧﺭﺓ‪ ،‬ﻓﻠﻳﺱ ﻏﺎﻳﺔ ﺍﻟﺗﻭﺭﺍﺓ ﺃﻥ‬ ‫ﺗﺧﺻﺏ ﺍﻷﺭﺽ ﻭﺗﻁﻭﻝ ﺍﻷﻋﻣﺎﺭ ﻭﺗﺻ ّﺢ ﺃﺟﺳﺎﻣﻬﻡ ﻭﺇﻧّﻣﺎ ﻳُﻌﺎﻥ ﻋﻠﻰ ﺍﻣﺗﺛﺎﻟﻬﺎ ﺑﻬﺫﻩ‬ ‫ﺍﻷﺷﻳﺎء ﻛﻠـّﻬﺎ‪ ،‬ﻭﻛﺫﻟﻙ ﺇﻥ ﺗﻌﺩﻭﺍ ﻛﺎﻥ ﻋﻘﺎﺑﻬﻡ ﺃﻥ ﺗَﺣﺩُﺙ ﺗﻠﻙ ﺍﻟﻌﻭﺍﺋﻖ ﻛﻠـّﻬﺎ ﺣﺗﻰ ﻻ‬ ‫ﻳﻣﻛﻧﻬﻡ ﺃﻥ ﻳﻌﻣﻠﻭﺍ ﻋﻣﻝ ﺻﺎﻟﺢ ﻭﻛﻣﺎ ﻗﺎﻝ ﴿ﺑَ َﺩ َﻝ ﻣﺎ ﻟﻢ ﺗﻌﺒﺪ ﷲ ﺭﺑﱠـﻚ﴾‪ ،39‬ﻓﺈﺫﺍ ﺗﺄﻣﻠﺕ‬ ‫ﺭﺹ‬ ‫ﻫﺫﺍ ﺍﻟﺗﺄﻣﻝ ﺍﻟﻌﺟﻳﺏ ﺗﺟﺩﻩ ﻛﺄﻧّﻪ ﻳﻘﻭﻝ ﺇﻥ‬ ‫َ‬ ‫ﻓﻌﻠﺕ ﺑﻌﺽ ﻫﺫﻩ ﺍﻟﺷﺭﺍﺋﻊ ﺑﻣﺣﺑّ ٍﺔ ِ‬ ‫ﻭﺣ ٍ‬ ‫ّﻌﺕ ﻣﻧﻬﺎ ﺑﻌﺿﻬﺎ‬ ‫ﺃ ِﻋﻳﻧﻙ ﻋﻠﻳﻬﺎ ﻛﻠـّﻬﺎ ﺑﺄﻥ ﺃﺯﻳﻝ ﻋﻧﻙ ﺍﻟﻌﻭﺍﺋﻖ ﻭﺍﻟﻣﻭﺍﻧﻊ‪ ،‬ﻭﺇﻥ ﺿﻳ َ‬ ‫ﺍﺳﺗﺧﻔﺎﻓـًﺎ ﺃﺟﻠﺏ ﻟﻙ ﻣﻭﺍﻧﻊ ﺗﻣﻧَﻌﻙ ﻣﻥ ﺟﻣﻳﻌﻬﺎ ﺣﺗﻰ ﻻ ﻳﺣﺻﻝ ﻟﻙ ﻛﻣﺎﻝ ﻭﻻ ﺑﻘﺎء‪،‬‬ ‫ﺛﻮﺍﺏ ﻭﺻﻴ ٍﺔ ﻭﺻﻴﺔٌ‬ ‫ﻭﻋﻘﺐ ﻣﺨﺎﻟﻔ ٍﺔ ﻣﺨﺎﻟﻔﺔٌ(‪.40‬‬ ‫ُ‬ ‫ﻭﻫﺫﺍ ﻫﻭ ﻣﻌﻧﻰ ﻗﻭﻟﻬﻡ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ ( ُ‬ ‫ﻭﺃ ّﻣﺎ ﺟﻨـّﺔ ﻋﺪﻥ ﻓﻣﻭﺿﻊ ﺧﺻﻳﺏ ﻣﻥ ﻛﺭﺓ ﺍﻷﺭﺽ ﻛﺛﻳﺭ ﺍﻟﻣﻳﺎﻩ ﻭﺍﻟﺛﻣﺎﺭ ﺳﻳﻛ ِﺷﻔﻪ ﷲ‬ ‫ﻟﻠﻧﺎﺱ ﻓﻲ ﺍﻟﻣﺳﺗﻘﺑﻝ‪ 41‬ﻭﻳﺩﻟـّﻬﻡ ﻋﻠﻰ ﻁﺭﻳﻘﻪ ﻓﻳﺗـﻧﻌّﻣﻭﻥ ﺑﻪ‪ ،‬ﻭﻟﻌ ّﻝ ﻳﻭﺟﺩ ﻓﻳﻪ ﻧﺑﺎﺗﺎﺕ‬ ‫ﻏﺭﻳـﺑﺔ ﺟﺩٹﺍ ﻋﻅﻳﻣﺔ ﺍﻟﻧﻔﻊ ﻛﺛﻳﺭﺓ ﺍﻟﻠﺫّﺓ ﻏﻳﺭ ﻫﺫﻩ ﺍﻟﻣﺷﻬﻭﺭﺓ ﻋﻧﺩﻧﺎ‪ ،‬ﻭﻫﺫﺍ ﻛﻠـّﻪ ﻏﻳﺭ‬ ‫ﻣﺴﺘﺤﻴﻞ ﻭﻻ ﺑﻌﻳﺩ ﺑﻝ ﻗﺭﻳﺏ ﺍﻟﻣﻧﺎﻝ‪ .‬ﻭﻟﻭ ﻟﻡ ﺗﺫﻛﺭﻩ ﺍﻟﺷﺭﻳﻌﺔ ﻳﻌﻨﻲ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻓﻛﻳﻑ ﻭﻗﺩ‬ ‫ﺑﺎﻥ ﻫﺫﺍ ﻓﻲ ﺍﻟﺷﺭﻳﻌﺔ ﻭﺍﺷﺗﻬـﺭ ‪.‬‬ ‫‪ 38‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺍﻟﺳﺑﺕ‪ ،‬ﺻﻔﺣﺔ ‪ ،٦٣‬ﺃ‬ ‫‪ 39‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺗﺛـﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،٢٨‬ﺁﻳﺔ ‪۴٧‬‬ ‫‪ 40‬ﻣﺷﻧﺎﺓ‪ ،‬ﺟﺯء ﺍﻵﺑﺎء‪ ،‬ﺑﺎﺏ ‪ ،٤‬ﻣﺷﻧﺎﺓ ‪٢‬‬ ‫‪ 41‬ﻗﺩ ﻳﻌﻧﻲ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻣﻛﺗﺷﻔﺔ ﻛﻣﺎ ﺍﻷﻣﺭﻳﻛﺗﻳﻥ ﺃﻭ ﺑﺷﻛﻝ ﻋﺎ ّﻡ ﺍﻻﻛﺗﺷﺎﻓﺎﺕ ﺍﻟﻣﺑﺗﻛﺭﺓ‬ ‫‪14‬‬ ‫ﺍﻷﺷـﺭﺍء ﻟﻡ ﻳَﺑـِ ْﻥ ﻓﻲ ﺍﻟﺗﻠﻣﻭﺩ ﺻﻔﺔ ﻫﺫﺍ ﺍﻷﻟﻡ‪ ،‬ﺑﻝ‬ ‫ﺩﺭﻙ‬ ‫ّ‬ ‫ﻭﺃ ّﻣﺎ ﺟﻬﻧّﻡ ﻓﻬﻲ ﻋﺑﺎﺭﺓ ﻋﻥ ﺃﻟﻡ ﻳُ ِ‬ ‫ﺣﺭﻗﻬﻡ ﻭﻳﺳﺗﺩ ّﻝ ﺑﻘﻭﻟﻪ ﴿ ّ‬ ‫ﻓﺈﻥ ﻳﺋﻳﻥ ﺍﻟﻳﻭﻡ ﻻﻫﺑًﺎ‬ ‫ﺑﻌﺿﻬﻡ ﻳﻘﻭﻝ ﺍﻟﺷﻣﺱ ُ‬ ‫ﺗﻘﺭﺏ ﻣﻧﻬﻡ ﻓﺗـ ُ ِ‬ ‫‪42‬‬ ‫ﺣﺭﻗﻬﻡ ﻭﻳﺳﺗﺩ ّﻝ ﻣﻥ‬ ‫ﻛﺗـﻧّﻭﺭ﴾ ‪ .‬ﻭﺑﻌﺿﻬﻡ ﻳﻘﻭﻝ ﺣﺭﺍﺭﺓ ﻏﺭﻳﺑﺔ ﺗﺣﺩﺙ ﻓﻲ ﺃﺟﺳﻣﻬﻡ ﻓﺗ ُ ِ‬ ‫ﻧﺎﺭ ﻳﻠﺗﻬﻣﻛﻡ﴾‪.43‬‬ ‫ﻗﻭﻟﻪ ﴿ﺗـﻧﻔـﱡـ ُ‬ ‫ﺳﻛﻡ ٌ‬ ‫ّ‬ ‫ﻭﺇﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻋﺩﺓ ﻣﻥ ﻗﻭﺍﻋﺩ ﺷﺭﻳﻌﺔ ﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﺳﻠـّﻡ ﷲ ﻋﻠﻳﻪ‪ ،‬ﻻ ﺩﻳﻥ ﻭﻻ ﺍﺭﺗﺑﺎﻁ‬ ‫ﺑﺎﻟﻣﻠـّﺔ ﺍﻟﻳﻬﻭﺩﻳﺔ ﻟﻣﻥ ﻻ ﻳﻌﺗﻘﺩ ﺫﻟﻙ‪ّ .‬‬ ‫ﻭﻧﺹ ﺑﺭﻳﺷﻳﺙ ﺭﺑّﺎ‬ ‫ﻟﻛﻥ ﺍﻟﻘﻳﺎﻣﺔ ﻟﻠﻔﺿﻼء ﻓﻘﻁ‪.‬‬ ‫ّ‬ ‫‪44‬‬ ‫ﻭﻟﻸﺷﺭﺍء ﻭﺍﻟﻘﻳﺎﻣﺔ ﻟﻠﺻﺎﻟﺣﻳﻥ ﻓﻘﻁ‪ .‬ﻭﻛﻳﻑ ﻳﻌﻳﺵ ﺍﻟﻅﺎﻟﻣﻭﻥ‬ ‫ﻫﻁﻭﻝ ﺍﻷﻣﻁﺎﺭ ﻟﻠﺻﺎﻟﺣﻳﻥ‬ ‫ّ‬ ‫ﻭﻫﻡ ﺃﻣﻭﺍﺕ ﻭﻟﻭ ﻓﻲ ﺣﻳﺎﺗﻬﻡ‪ .‬ﻭﻫﻛﺫﺍ ﻗﺎﻟﻭﺍ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ‪ّ ) :‬‬ ‫ﺍﻷﺷﺮﺍء ﺣﺘـّﻰ ﻓﻲ‬ ‫ﺇﻥ‬ ‫ّ‬ ‫ﺣﻴﺎﺗﻬﻢ ﻳﺘﺴ ّﻤﻮﻥ ﻣﻮﺗﻰ(‪) ،45‬ﻭﺍﻟﺼﺎﻟﺤﻮﻥ ﺣﺘـّﻰ ﻓﻲ ﻣﻮﺗﻬﻢ ﻳﺘﺴ ّﻤﻮﻥ ﺃﺣﻴﺎء(‪ .46‬ﻭﺇﻋﻠ ْﻡ‬ ‫ﺑﺎﻻﺿﺎﻓﺔ ّ‬ ‫ﺃﻥ ﺍﻹﻧﺳﺎﻥ ﻳﻣﻭﺕ ﺿﺭﻭﺭﺓ ً ﻭﻳﻧﺣ ّﻝ ﻟﻣﺎ ﺗﺭ ّﻛﺏ ﻣﻧﻪ‪.‬‬ ‫ﻭﺃ ّﻣﺎ ﺃﻳّﺎﻡ ﺍﻟﻣﺳﻳﺢ ﻓﻬﻭ ﺯﻣﺎﻥ ﻳﺭﺟﻊ ﺍﻟ ُﻣﻠﻙ ﻓﻳﻪ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻭﻳﺭﺟﻌﻭﻥ ﺇﻟﻰ ﻓﻠﺳﻁﻳﻥ‪،‬‬ ‫ﻭﻳﻛﻭﻥ ﺫﻟﻙ ﺍﻟ ُﻣﻠﻙ ﺍﻟﻘﺎﺋﻡ ﻗﺎﻋﺩﺓ ُﻣﻠﻛﻪ ﺟﺑﻝ ﺻﻬﻳﻭﻥ ﺍﻟﺫﻱ ﻓﻲ ﺍﻟﻘﺩﺱ‪ ،‬ﻭﻳﻌﻅـُﻡ ﺍﺳﻣﻪ‬ ‫ﺳﺎ ِﻟ ُﻣﻪُ‬ ‫ﻭﻳﻣﻸ ﺁﻓﺎﻕ ﺍﻷﺭﺽ ﺃﻋﻅﻡ ِﻣﻥ ُﻣﻠﻙ ﺳﻠﻳﻣٰ ﻥ ﺑﻥ ﺩﺍﻭﻭﺩ ﻋﻠﻳﻬﻣﺎ ﺍﻟﺳﻼﻡ ﻭﺃﻛﺛﺭ ﻭﺗـ ُ َ‬ ‫ﺍﻟﻣﻠﻝ ﻭﺗـُﻁﻳﻌﻪ ﺍﻟﺑﻼﺩ ﻟﻌﻅﻡ ﻋﺩﻟﻪ‪ ،‬ﻭﻋﺟﺎﺋﺏ ﺗﻅ َﻬﺭ ﻋﻠﻰ ﻳﺩﻳﻪ‪ ،‬ﻭﻛ ّﻝ َﻣﻥ ﻳﻘﻭﻡ ﻋﻠﻳﻪ‬ ‫ﺳﻌﺎﺩﺗﻪ ﻭﺳﻌﺎﺩﺗﻧﺎ ﺑﻪ‪،‬‬ ‫ﻳﻘﻁﻌﻪ ﷲ ﻭ ﻳُﻠ ِﻘﻳﻪ ﻓﻲ ﻳﺩﻩ‪ ،‬ﻭﺟﻣﻳﻊ ﻧﺻﻭﺹ ﻛﺗﺏ ﺍﻟﻘﺭﺍءﺓ ﺗﺷ َﻬﺩ ﺑ َ‬ ‫ﻭﻻ ﻳﺗﻐﻳﺭ ﻓﻲ ﺍﻟﻭﺟﻭﺩ ﺷﻲء ﻋ ّﻣﺎ ﻫﻭ ﻋﻠﻳﻪ ﺍﻵﻥ‪ ،‬ﻏﻳﺭ ّ‬ ‫ﺃﻥ ﺍﻟ ُﻣﻠﻙ ﻳﻛﻭﻥ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ‬ ‫‪ 42‬ﻛﺗﺎﺏ ﻣﻸﻛﻲ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣‬ﺁﻳﺔ ‪١٩‬‬ ‫‪ 43‬ﻛﺗﺎﺏ ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣٣‬ﺁﻳﺔ ‪١١‬‬ ‫‪ 44‬ﺗﻔﺳﻳﺭ ﻣﻥ ﺗﻔﺎﺳﻳﺭ ﺍﻟﺗﻭﺭﺍﺓ‬ ‫‪ 45‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺍﻟﺑﺭﻛﺎﺕ‪ ،‬ﺻﻔﺣﺔ ‪ ،١٨‬ﺏ‬ ‫‪ 46‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺍﻟﺑﺭﻛﺎﺕ‪ ،‬ﺻﻔﺣﺔ ‪ ،١٨‬ﺃ‬ ‫‪15‬‬ ‫ﻭﻧﺹ ﻟﻠﺣﺎﺧﺎﻣﺎﺕ‪) :‬ﻻ ﻓﺭﻕ ﺑﻳﻥ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻭﺑﻳﻥ ﺃﻳّﺎﻡ ﺍﻟﻣﺳﻳﺢ ﺑﺎﺳﺗـﺛـﻧﺎءﻋﺩﻡ ﻭﺟﻭﺩ‬ ‫ّ‬ ‫ﻭﺍﻟﺿﻌﻳﻑ‬ ‫ﻱ‬ ‫ﺍﻻﺿﻁﻬﺎﺩ ﻣﻥ ﻗِـﺑَـﻝ ﺍﻟﻣﻣﺎﻟﻙ ﺍﻷﺟﻧﺑﻳّﺔ ﻓﻘﻁ(‪ .47‬ﻭﻳﻛﻭﻥ ﻓﻲ ﺃﻳ ِ‬ ‫ُ‬ ‫ّﺎﻣ ِﻪ ّ‬ ‫ﺍﻟﻘﻭ ﱡ‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻏﻳﺭﻩ‪ ،‬ﻟﻛﻥ ﻓﻲ ﺗﻠﻙ ﺍﻷﻳّﺎﻡ ﺗﺳﻬﻝ ﻋﻠﻰ ﺍﻟﻧﺎﺱ ﻣﻌﺎﺋﺷﻬﻡ ﺟﺩٹﺍ ﺣﺗﻰ ﻳﻛﻭﻥ‬ ‫ﻛﺩﺡ ﺍﻻﻧﺳﺎﻥ ﺿﺋﻳﻼ ﻟﻠﻐﺎﻳﺔ ﻭﻳﺻﻝ ﺇﻟﻰ ﻓﺎﺋﺩﺓ ﻋﻅﻳﻣﺔ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﻣﻌﻧﻰ ﻗﻭﻟﻬﻡ‬ ‫‪48‬‬ ‫)ﻣﺳﺗﻘﺑﻝ ﺑﻠﺩ ﺇﺳﺭﺍﺋﻳﻝ ﺃﻥ ﺗﻧﺗﺎﺝ ﺍﻟﻛﻌﻙ ﻭﺍﻟﺟﻼﺑﻳﺏ ﺍﻟﺻﻭﻓﻳﺔ(‪ ،‬ﻷ ّﻥ ﺍﻟﻧﺎﺱ ﻳﻘﻭﻟﻭﻥ ﺇﺫﺍ‬ ‫ً‬ ‫ﻭﺟﺩ ﺃﺣﺩ ﺷﻳﺋًﺎ ﻳﺎ ِﺳ ًﺭﺍ ُﻣ َﻬﻳﱠﺄ ﻭﺟﺩ ﻓﻼﻥ ً‬ ‫ﻣﺧﺑﻭﺯﺍ ﻭﻁﻌﺎ ًﻣﺎ ﻣﻁﺑﻭ ًﺧﺎ‪ ،‬ﻭﺩﻟﻳﻠﻙ ﻋﻠﻰ ﻫﺫﺍ‬ ‫ﺧﺑﺯﺍ‬ ‫ﻭﻛﺭﺍﻣﻳﻛﻡ﴾‪ ،49‬ﺩﻟﻳﻝ ّ‬ ‫ﻗﻭﻝ‬ ‫ﺃﻥ ﺛ ّﻡ ﺍﻟ َﺣ ْﺭﺙ‬ ‫ّ‬ ‫ﺍﻟﻧﺹ ﴿ﻭﻳﻛﻭﻥ ﺃﺑﻧﺎء ﺍﻷﺟﺎﻧﺏ ُﺣ ّﺭﺍﺛﻛﻡ ّ‬ ‫ﺣﺭﺝ ﻫﺫﺍ ﺍﻟﺣﻛﻡ ﺍﻟﻘﺎﺋﻝ‪ 50‬ﻟﻬﺫﺍ ﺍﻟﻛﻼﻡ ﻋﻠﻰ ﺗﻠﻣﻳﺫﻩ ﻋﻧﺩ ﻣﺎ ﻟﻡ ﻳﻔﻬﻡ ﻋﻧﻪ‬ ‫ﻭﺍﻟ َﺣﺻﺎﺩ‪ ،‬ﻭﻟﺫﻟﻙ ّ‬ ‫ّ‬ ‫ﻭﻅﻥ ﺍﻟﻛﻼﻡ ﻋﻠﻰ ﻅﺎﻫﺭﻩ‪ ،‬ﻓﺟﺎﻭﺑﻪ ﻋﻠﻰ ﻗﺩﺭ ﺇﺩﺭﺍﻛﻪ ﻭﻟﻳﺱ ﺫﻟﻙ ﻫﻭ‬ ‫ﻫﺫﺍ ﺍﻟﻐﺭﺽ‬ ‫ﺏ‬ ‫ﺳ َ‬ ‫ﺍﻟﺟﻭﺍﺏ‪ ،‬ﻭﺍﻟﺩﻟﻳﻝ ﻋﻠﻰ ﺃﻧّﻪ ﻟﻡ ﻳﺣﺎﻗﻘﻪ ﺍﺳﺗﺩﻻﻟﻪ ﺏ﴿ﻻ ﺗـُﺟـِﺏ ﺍﻟﺟﺎﻫﻝ َﺣ َ‬ ‫ﺍﻟﺷﺭ‬ ‫ﺣﻣﺎﻗﺗﻪ﴾‪ .51‬ﻭﺍﻟﻔﺎﺋﺩﺓ ﺍﻟﻌﻅﻳﻣﺔ ﻓﻲ ﺫﻟﻙ ﺍﻟﺯﻣﺎﻥ ﻫﻭ ﺃﻥ ﻧﺳﺗﺭﻳﺢ ﻣﻥ ﻋﺑﻭﺩﻳﺔ ﻣﻣﻠﻛﺔ‬ ‫ّ‬ ‫ﻌﺮﻓﺔ‬ ‫ﺍﻟﺗﻲ ﺗﻌُﻭﻗﻧﺎ ﻋﻥ ﺍﻟﻔﺿﺎﺋﻝ ﻛﻠـّﻬﺎ ﻭﻳﻛﺛﺭ ﺍﻟﻌﻠﻡ ﻛﻣﺎ ﻗﺎﻝ ﴿ﺇ ّﻥ ﺍﻷﺭﺽ ﺗﻤﺘﻠﺊ ﻣﻦ َﻣ ِ‬ ‫ﺏ ﺳﻳﻔـًﺎ﴾‪.53‬‬ ‫ﷲ﴾‪ ،52‬ﻭﺗـﻧﻘﻁﻊ ﺍﻟﻔﺗﻥ ﻭﺍﻟﺣﺭﻭﺏ ﻛﻣﺎ ﻗﺎﻝ ﴿ﻟﻥ ﻳﺭﻓﻊ‬ ‫ٌ‬ ‫ﺷﻌﺏ ﻋﻠﻰ ﺷﻌ ٍ‬ ‫ﺻ ّﺢ ﻟﻠﺫﻱ ﻳﻛﻭﻥ ﻓﻲ ﺗﻠﻙ ﺍﻷﻳّﺎﻡ ﻛﻣﺎ ٌﻝ ﻛﺛﻳﺭ ﻳﺭﺗﻘﻲ ﺑﻪ ﺇﻟﻰ ﺍﻟﺣﻳﺎﺓ ﻓﻲ ﺍﻵﺧﺭﺓ‪.‬‬ ‫ﻓﻳَ ِ‬ ‫‪ 47‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺍﻟﺑﺭﻛﺎﺕ‪ ،‬ﺻﻔﺣﺔ ‪ ،٣۴‬ﺏ‬ ‫‪ 48‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺍﻟﺳﺑﺕ‪ ،‬ﺻﻔﺣﺔ ‪ ،٣٠‬ﺏ‬ ‫‪ 49‬ﻛﺗﺎﺏ ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،٦١‬ﺁﻳﺔ ‪٥‬‬ ‫‪ 50‬ﺍﺳﻣﻪ ﺭﺑّﺎﻥ ﺟﻣﻠﻳﺋﻳﻝ‬ ‫‪ 51‬ﺃﻣﺛﺎﻝ ﺳﻠﻳﻣٰ ﻥ‪ ،‬ﺳﻭﺭﺓ ‪ ،٢٦‬ﺁﻳﺔ ‪۴‬‬ ‫‪ 52‬ﻛﺗﺎﺏ ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،١١‬ﺁﻳﺔ ‪٩‬‬ ‫‪ 53‬ﻛﺗﺎﺏ ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،٢‬ﺁﻳﺔ ‪۴‬‬ ‫‪16‬‬ ‫ﻭﺍﻟﻣﺳﻳﺢ ﻳﻣﻭﺕ ﻭﻳﻠﻲ ﺍﺑﻧﻪ ﻭﺍﺑﻥ ﺍﺑﻧﻪ‪ ،‬ﻭﻗﺩ ﺑﻳّﻥ ﷲ ﻣﻭﺗﻪ ﻗﺎﻝ ﴿ﻟﻥ ﻳُ ِﻛ ّﻝ ﻭﻟﻥ ﻳﺗﻌﺭﻗﻝ‬ ‫ﺳﺦ ﺍﻟﻌﺩﻝ ﻓﻲ ﺍﻷﺭﺽ﴾‪ ،54‬ﻭﻳﺩﻭﻡ ُﻣﻠﻛﻪ ﺩﻭﺍ ًﻣﺎ ﻋﻅﻳ ًﻣﺎ ﺟﺩٹﺍ‪ ،‬ﻭﺗﻁﻭﻝ ﺍﻷﻋﻣﺎﺭ‬ ‫ﺣﺗﻰ ﻳﺭ ّ‬ ‫ﺿﺎ‪ّ ،‬‬ ‫ﻷﻥ ﺑﺎﺭﺗﻔﺎﻉ ﺍﻷﺣﺯﺍﻥ ﻭﺍﻷﻧﻛﺎﺩ ﺗﻁﻭﻝ ﺍﻷﻋﻣﺎﺭ‪ .‬ﻭﻟﻳﺱ ﺑﻐﺭﻳﺏ ﺩﻭﺍﻡ ﻣﻣﻠﻛﺗﻪ‬ ‫ﺃﻳ ً‬ ‫ﻷﻥ ﺍﻟﺣﻛﻣﺎء ﺍﻟﻔﻼﺳﻔﺔ‪ 55‬ﻗﺩ ﻗﺎﻟﻭﺍ ّ‬ ‫ﺁﻻﻑ ﺍﻟﺳﻧﻳﻥ ّ‬ ‫ﺇﻥ ﻋﻧﺩﻣﺎ ﻳﻛﻭﻥ ﻣﺟﺗﻣﻊ ﺃﺧﻼﻗﻲ ﻳﺳﺗﻔﻳﺩ‬ ‫ﻓﻣﻥ ﻏﻳﺭ ﺍﻟﻣﺣﺗﻣﻝ ﺃﻥ ﻳﺗﺧﻠـّـﻭﻥ ﻋﻧﻪ‪.‬‬ ‫ﺍﻟﺟﻣﻳﻊ ﻣﻧﻪ ِ‬ ‫ﻭﻻ ﺗﺳﺗﺭﻏﺏ ﺃﻳّﺎﻡ ﺍﻟﻣﺳﻳﺢ ﻻ ﻟﻳﻛﺛﺭ ﺍﻟﺯﺭﻉ ﻭﺍﻟﻣﺎﻝ‪ ،‬ﻭﻻ ﻟﻧﺭﻛﺏ ﺍﻟﺧﻳﻝ ﻭﻧﺷﺭﺏ ﺑﺂﻻﺕ‬ ‫ّ‬ ‫ﻭﺗﺷﻭﻗﻬﺎ ﺍﻟﻔﺿﻼء ﻟﻣﺎ ﻳﻛﻭﻥ‬ ‫ﻳﻅﻥ ﺍﻟﻣﺧـﺗﻠﻁﻲ ﺍﻟﻌﻘﻭﻝ‪ ،‬ﻭﺇﻧّﻣﺎ ﺗﻣﻧّﺎﻫﺎ ﺍﻷﻧﺑﻳﺎء‬ ‫ﺍﻟﻠﻬﻭ ﻛﻣﺎ‬ ‫ّ‬ ‫ﻓﻳﻬﺎ ﻣﻥ ﺍﻟﺟﻣﻊ ﺍﻟﻔﺎﺿﻝ‪ ،‬ﻭﺍﻟﺳﻳﺭﺓ ﺍﻟﺣﺳﻧﺔ‪ ،‬ﻭﺍﻟﻌﻠﻡ‪ ،‬ﻭﻋﺩﻝ ﺍﻟ ُﻣﻠﻙ ﻭﻋﻅﻳﻡ ﻋﻠﻣﻪ ﻭﻗﺭﺑﻪ‬ ‫ﻣﻥ ﺑﺎﺭﺋﻪ ﻛﻣﺎ ﻗﺎﻝ ﻟﻪ ﴿ﺃﻧﺕ ﻭﻟﻳّﻲ﴾‪ ،56‬ﻭﺍﻣﺗﺛﺎﻝ ُﺟﻣﻠﺔ ﺷﺭﻳﻌﺔ ﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﺳﻠـّﻡ ﷲ‬ ‫ﻳﺣﺽ ﻓﻲ ﻣﺎ ﺑﻌﺩ ﻛ ّﻝ ﻭﺍﺣﺩ‬ ‫ﻋﻠﻳﻪ ﻣﻥ ﻏﻳﺭ َﻣﻠـَـﻝ ﻭﻻ ﻗﻠﻖ ﻭﻻ َﺟﺑﺭ ﻛﻣﺎ ﻭﻋﺩ ﴿ﻭﻟﻥ‬ ‫ّ‬ ‫ﻗﺭﻳﺑﻪ ﻗﺎﺋﻼ ﺍﻋﺭﻑ ﷲ ﺭﺑﱠـﻙ ﻷﻧّﻬﻡ ﺟﻣﻳﻌًﺎ ﺳﻳﻌﺭﻓﻭﻧﻧﻲ ﻣﻥ ﺻﻐﺎﺭﻫﻡ ﺇﻟﻰ ﻛﺑﺎﺭﻫﻡ﴾‪،57‬‬ ‫﴿ﻭﺃﻋﻁﻲ ﺷﺭﻳﻌﺗﻲ ﻓﻲ ﺩﻭﺍﺧﻠﻬﻡ ﻭﻋﻠﻰ ﻗﻠﻭﺑﻬﻡ ﺃﻛﺗـﺑـﻧّﻬﺎ﴾‪﴿ ،58‬ﻭﺃﺯﻳﻝ ﻗﻠﺏ ﺍﻟﺣﺟﺭ ﻣﻥ‬ ‫ﻟﺣﻣﻬﻡ﴾‪ ،59‬ﻛﺛﻳﺭ ﻣﻥ ﻫﺫﻩ ﺍﻟﻧﺻﻭﺹ ﻓﻲ ﻫﺫﻩ ﺍﻷﻏﺭﺍﺽ‪ ،‬ﻓﻳُﻧﺎﻝ ﺑﻬﺫﻩ ﺍﻷﺣﻭﺍﻝ ﺍﻟﺤﻴﺎﺓ‬ ‫ﻗﻭﻳّـًﺎ‪ ،‬ﻭﺍﻟﻐﺎﻳﺔ ﺇﻧّﻣﺎ ﻫﻲ ﺍﻵﺧﺭﺓ ﻭﻧﺣﻭﻫﺎ ﻫﻭ ﺍﻟﺳﻌﻲ‪ ،‬ﻭﻟﺫﻟﻙ ﻧﻅﺭ ﻫﺫﺍ‬ ‫ﻓﻲ ﺍﻵﺧﺭﺓ ﻧَﻳْﻼ ّ‬ ‫‪ 54‬ﻛﺗﺎﺏ ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،۴٢‬ﺁﻳﺔ‬ ‫ﺻﺔ ً ﺃﺭﺳﻁﻭ‬ ‫‪ 55‬ﻭﺧﺎ ّ‬ ‫‪ 56‬ﺍﻟﺯﺑﻭﺭ‪ ،‬ﺳﻭﺭﺓ ‪ ،٢‬ﺁﻳﺔ ‪٧‬‬ ‫‪ 57‬ﻛﺗﺎﺏ ﺇﺭﻣﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣١‬ﺁﻳﺔ ‪٣٣‬‬ ‫‪ 58‬ﺇﺭﻣﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣١‬ﺁﻳﺔ ‪٣٣‬‬ ‫‪ 59‬ﻳﺣﺯﻗﻳﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ،١١‬ﺁﻳﺔ ‪١٩‬‬ ‫‪17‬‬ ‫ّ‬ ‫ﺻﻭﻯ ﻭﺗﺭﻙ ﻣﺎ ِﺳ َﻭﻯ ﺫﻟﻙ‪ ،‬ﻓﻘﺎﻝ‪) 60‬ﻛ ّﻝ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ّ‬ ‫ﺇﻥ‬ ‫ﺍﻟ ُﻣ َﺅﻳﱠﺩ‬ ‫ﺑﺎﻟﺣﻖ ﻓﻲ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻘُ َ‬ ‫ﺻﺔ ﻓﻲ ﺍﻵﺧﺭﺓ(‪ ،‬ﻭﻣﻊ ﻛﻭﻧﻬﺎ ﺍﻟﻐﺎﻳﺔ ﻻ ﻳﻧﺑﻐﻲ ﻟﻣﻥ ﻳﺭﻳﺩ ﺃﻥ ﻳﻛﻭﻥ ﻋﺎﺑﺩًﺍ ﻣﻥ‬ ‫ﻟﻬﻡ ِﺣ ّ‬ ‫ﺍﻟﺣﺏ ﺃﻥ ﻳﻌﺑﺩ ﻟﻳَﻧﺎﻝ ﺍﻵﺧﺭﺓ ﻛﻣﺎ ﺑﻳّﻧـّﺎ ﻓﻲ ﻣﺎ ﺗﻘﺩّﻡ‪ .‬ﻭﺇﻧّﻣﺎ ﻳﻌﺑﺩ ﻋﻠﻰ ﻋﻠﻰ ﻁﺭﻳﻘ ٍﺔ‬ ‫ّ‬ ‫ﻋﻠـ ﱠ َﻣ ُﻬﻡ ﺑﻪ‬ ‫ﺃﺻﻔـُﻬﺎ‪ .‬ﻭﺫﻟﻙ ﺃﻧّﻪ ﺇﺫﺍ ﺍﻋﺗﻘﺩ ﺑﺄﻥ ﺛ ّﻡ ِﻋﻠ ٌﻡ ﻭﺻﻝ ﺇﻟﻰ ﺍﻻﻧﺑﻳﺎء ﻣﻥ ﻗﺑﻝ ﷲ ﺍﻟﺫﻱ َ‬ ‫ِ‬ ‫ّ‬ ‫ﺃﻥ ﺍﻟﻔﺿﺎﺋﻝ ﻫﻲ ﻛﺫﺍ ﻭﺍﻟﺭﺫﺍﺋﻝ ﻫﻲ ﻛﺫﺍ‪ ،‬ﻳﺟﺏ ﻋﻠﻳﻪ ﻷﻧّﻪ ﺷﺧﺹ ﺻﺎﻟﺢ ﺃﻥ ﻳﺄﺗﻲ‬ ‫ﺍﻟﻔﺿﺎﺋﻝ ﻭﻳﺟﺗﻧﺏ ﺍﻟﺭﺫﺍﺋﻝ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻝ ﻫﺫﺍ ﻛ َﻣﻝ ﻓﻳﻪ ﻣﻌﻧﻰ ﺍﻹﻧﺳﺎﻥ ﻭﺍﻧﻔﺻﻝ ﻋﻥ ﺍﻟﺑﻬﺎﺋﻡ‪.‬‬ ‫ﻭﺇﺫﺍ ﺣﺻﻝ ﺇﻧﺳﺎﻥ ﻛﺎﻣﻝ ﻛﺎﻥ ﻣﻥ ﻓﺻﻭﻝ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺫﻱ ﻟﻡ ﻳُﻌَ ّ ِﻭﻗﻪ ﻋﺎﺋﻖ ﺃﻥ ﺗﺑﻘﻰ ﻧﻔﺳﻪ‬ ‫ﺑﺑﻘﺎء ﻣﻌﻠﻭﻣﻬﺎ ﻭﻫﺫﺍ ﻫﻭ ﺍﻵﺧﺭﺓ ﻛﻣﺎ ﺑﻳّﻧّﺎ‪ .‬ﻭﻫﺫﺍ ﻫﻭ ﻣﻌﻧﻰ ﻗﻭﻟﻪ ﴿ﻓﻼ ﺗﻛﻭﻧﻭﺍ ﻛﺎﻟﺣﺻﺎﻥ‬ ‫ﺃﻭﺍﻟﺑﻐﻝ ﺑﻼ ﻋﻘﻝ﴾‪ 61‬ﻭﺍﻟﺦ‪ ،‬ﻳﻌﻧﻲ ﻣﺎ ﺍﻟﺫﻱ ﻳﻣﺎﻧﻊ ﺍﻟﺑﻬﻳﻣﻳﺔ ﻓﻲ ﺍﻹﻧﺳﺎﻥ ﻋﻥ ﺃﻥ ﺗﺻﺑﺢ‬ ‫ﺳ ْﻳ َ‬ ‫ﺳﻥ ﻟﻳﺱ ﻳﻛﻭﻥ ﺍﻹﻧﺳﺎﻥ‬ ‫ﻭﺍﻟﺭ َ‬ ‫ﻏﻳﺭ ُﻣ َ‬ ‫ﻁ ًﺭﺍ ﻋﻠﻳﻬﺎ ﺇﻧّﻣﺎ ﻫﻭ ﺷﻲء ﻣﻥ ﺧﺎﺭﺝ ﻛﺎ ِﻟﻠﺟﺎﻡ َ‬ ‫ﻛﺫﻟﻙ‪ .‬ﻭﺇﻧّﻣﺎ ﻳﻛﻭﻥ ﻣﺎﻧﻌﻪ ﻣﻧﻪ ﻧﻔﺳﻪ ﺃﻋﻧﻲ ﺻﻭﺭﺗﻪ ﺍﻹﻧﺳﺎﻧﻳﺔ‪ .‬ﺇﺫﺍ ﻛﺎﻧﺕ ﻛﺎﻣﻠﺔ ﻫﻲ‬ ‫ﺿﻪُ ﻋﻠﻰ ﻣﺎ ﻳﻛﻣﻝ ﺑﻪ ﻭﻫﻲ‬ ‫ﺗﻣﻧﻌﻪ ﻣ ّﻣﺎ ﻳﻣﻧﻌﻪ ﺍﻟﻛﻣﺎ ُﻝ ﻭﻫﻲ ﺗﺗﺳ ّﻣﻰ ﺭﺫﺍﺋﻝ‪ ،‬ﻭﻫﻲ ﺗ َ ُﺣ ﱡ‬ ‫ﺍﻟﻔﺿﺎﺋﻝ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﻣﺎ ﺃﺻﺑﺢ ﻭﺍﺿﺣـًﺎ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻲ‪ ،‬ﻣﻥ ُﺟﻣﻠﺔ ﻛﻼﻣﻬﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﻌﻧﻰ‬ ‫ﺍﻟﺭﻓﻳﻊ ﺍﻟﻌﻅﻳﻡ ﺍﻟﺧﻁﺭ‪.‬‬ ‫ﻭﺳﺄﺅﻟـِّﻑ ﺗﺄﻟﻳﻔـًﺎ‪ 62‬ﺃﺟﻣﻊ ﻓﻳﻪ ﺟﻣﻳﻊ ﺍﻟﺗﻔﺎﺳﻳﺭ ﺍﻟﻣﻭﺟﻭﺩﺓ ﻓﻲ ﺍﻟﺗﻠﻣﻭﺩ ﻭﻏﻳﺭﻩ ﻭﺃﺑﻳّﻧﻬﺎ‬ ‫َ‬ ‫ﺿﺎ‪ .‬ﻭﺃﻅﻬـِﺭ ﻣﺎ ﻣﻧﻬﺎ‬ ‫ﻭﺃﺗﺄﻭﻟﻬﺎ ﺗﺄﻭﻳﻼ ﻳﻁﺎﺑﻖ ﺍﻟﺣﻘﺎﺋﻖ ﻭﺃﺳﺗﺩ ّﻝ ﻋﻠﻰ ﺫﻟﻙ ﻛﻠﻪ ﺑﻛﻼﻣﻬﻡ ﺃﻳ ً‬ ‫ّ‬ ‫ﺳﻝ ﻛﺈﻧّﻪ‬ ‫ﻋﻠﻰ ﻅﺎﻫﺭﻩ ﻭﻣﺎ ﻣﻧﻬﺎ ﻣﺛـﻝ‪ ،‬ﻭﻣﺎ ﻣﻧﻬﺎ ﺟﺭﻯ ﻓﻲ ﺍﻻﻟﺣﻠﻡ ﻭﺫﻛﺭﻭﻩ ﺑﻘﻭﻝ ُﻣﺭ َ‬ ‫ﺟﺭﻯ ﻓﻲ ﺍﻟﻳﻘﻅﺔ‪ .‬ﻭﻓﻲ ﺫﻟﻙ ﺍﻟﺗﺄﻟﻳﻑ ﺃُﺑ ِﻳّﻥ ﻟﻙ ﺍﻋﺗﻘﺎﺩﺍﺕ ﻛﺛﻳﺭﺓ‪ ،‬ﻭﻓﻳﻬﺎ ﺃُﺑ ِﻳّﻥ ﺟﻣﻠﺔ‬ ‫‪ 60‬ﻣﻥ ﻣﺷﻧﺎﺗﻧﺎ ﻫﺫﻩ‬ ‫‪ 61‬ﺍﻟﺯﺑﻭﺭ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣٢‬ﺁﻳﺔ ‪٩‬‬ ‫‪ 62‬ﻣ ّﻣﺎ ﻳﺅﺳﻑ ﻟﻪ ﻟﻡ ﻳﻧﺟﺢ ﺍﻟﻣﺅﻟﻑ ﺍﻟﺣﺎﺧﺎﻡ ﻓﻲ ﺟﻣﻊ ﻫﺫﺍ ﺍﻟﺗﺄﻟﻳﻑ ﺧﻼﻝ ﺣﻳﺎﺗﻪ‬ ‫‪18‬‬ ‫ﺍﻷﺷﻳﺎء ﺍﻟﺗﻲ ﺃﻋﻁﻳﺗﻙ ﻣﻧﻬﺎ ﻓﻲ ﻛﻼﻣﻲ ﻫﺫﺍ ﻧﻣﺎﺫِﺝ ﻭﺍﺿﺣﺔ ﺗَﻘﻳﺱ ﻋﻠﻳﻬﺎ‪ .‬ﻭﻻ ﻳﻧﺗﻘﺩ ﻋﻠﻰ‬ ‫ﻣﺎ ﺟﺭﻯ ﻓﻲ ﻛﻼﻣﻲ ﻣﻥ ﺍﻟﺗﺳﺎ ُﻣﺣﻔﻲ ﺑﻌﺽ ﺍﻷﻟﻔﺎﻅ ﻭﻣﻌﺎﻧﻲ ﻳﻧﺗﻘﺩﻫﺎ ﺃﻫﻝ ﺍﻟﺣﻛﻣﺔ‪ ،‬ﻷﻧّﻲ‬ ‫ﺗﺳﺎﻣﺣﺕُ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘَ ْﺩﺭ ﻷُﻓﻬـِﻡ َﻣﻥ ﻟﻡ ﺗﺗﻘﺩﻡ ﻟﻪ ُﺣﻧﻛﺔ ﺑﺷﻲء ﻣﻥ ﻫﺫﺍ ﺍﻟﻐﺭﺽ ﺍﻟﺭﻓﻳﻊ‬ ‫ﺩﺭﻛﻪ ﻛ ّﻝ ﺍﻟﻧﺎﺱ‪.‬‬ ‫ﺍﻟﺫﻱ ﻻ ﻳُ ِ‬ ‫ﻭﺍﻟﺗﻬﺎﻭﻥ‬ ‫ﻭﻟﻔﻅﺔ ﺃﭘـﻳﻘﻭﺭﻭﺱ‪ ،‬ﻳﻌﻧﻲ ﻛﺎﻓﺭ‪ ،‬ﻫﻲ ﻟﻔﻅﺔ ﺳﺭﻳﺎﻧﻳﺔ‪ 63‬ﻣﻌﻧﺎﻫﺎ ﺍﻻﺳﺗﺧﻔﺎﻑ‬ ‫ُ‬ ‫ﺑﺎﻟﺷﺭﻳﻌﺔ ﺃﻭ ﺑ َﺣ َﻣﻠـ َ ِﺔ ﺍﻟﺷﺭﻳﻌﺔ‪ ،‬ﻭﻟﺫﻟﻙ ﻳُﻁ ِﻠﻘﻭﻥ ﻫﺫﺍ ﺍﻻﺳﻡ ﻋﻠﻰ َﻣﻥ ﻻ ﻳﻌﺗﻘﺩ ﻗﻭﺍﻋﺩ‬ ‫ﻱ ﻋﺎﻟﻡ ﺩﻳﻧﻲ ﻛﺎﻥ ﺃﻭ ﺃﺳﺗﺎﺫﻩ‪.‬‬ ‫ﺍﻟﺷﺭﻉ ﺃﻭ َﻣﻥ ﻳُﻬـِـﻳﻥ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﺃﻭ ﺃ ّ‬ ‫ﻭ)ﺍﻟﻛﺗﺏ ﺍﻟﻐﻳﺭ ﻣﻘﺑﻭﻟﺔ(‪ ،64‬ﻗﺎﻟﻭﺍ‪ُ :‬ﻛﺗُﺏ ﺍﻟﻛﺎﻓﺭﻳﻥ ﻭﺍﻟﻣﻼﺣﺩﺓ‪.‬‬ ‫ﻠﻡ‬ ‫ﻭﻛﺫﻟﻙ ﻛﺗﺏ ﺍﺑﻥ ﺳﻳﺭﺍﺥ ﻭﻛﺎﻥ ﺭﺟﻝ ﺃﻟـ ﱠ َ‬ ‫ﻑ ﻛﺗﺑًﺎ ﻓﻲ َﻫﺫَﻳَﺎﻥ ﻣﻥ ﻣﻌﺎﻧﻲ ﺍﻟ ِﻔﺭﺍﺳﺔ ﻻ ِﻋ َ‬ ‫ﻓﻳﻬﺎ ﻭﻻ ﻓﺎﺋﺩﺓ ﺇﻻ ﺇﺗﻼﻑ ﺍﻟﺩﻫﺭ ﻓﻲ ﻓﺎﺭﻍ‪ ،‬ﻧﺣﻭ ﻫﺫﻩ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻭﺟﻭﺩﺓ ﻋﻧﺩ ﺍﻟﻌﺭﺏ ﻣﻥ‬ ‫ﻛﺗﺏ ﺍﻟﺗﻭﺍﺭﻳﺦ ﻭﺳﻳﺭ ﺍﻟﻣﻠﻭﻙ ﻭﺃﻧﺳﺎﺏ ﺍﻟﻌﺭﺏ ﻭﻛﺗﺏ ﺍﻷﻏﺎﻧﻲ ﻭﻧﺣﻭﻫﺎ ﻣﻥ ﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ‬ ‫ﻋﻠﻡ ﻓﻳﻬﺎ ﻭﻻ ﻓﺎﺋﺩﺓ ﺟﺳﻣﺎﻧﻳﺔ ﺇﻻ ﺗﺈﺗﻼﻑ ﺍﻟﺯﻣﺎﻥ ﻓﻘﻁ‪.65‬‬ ‫ﻻ َ‬ ‫‪ 63‬ﻓﻲ ﺣﻘﻳﻘﺔ ﺍﻷﻣﺭ ﻛﻠﻣﺔ ﺃﭘـﻳﻘﻭﺭﻭﺱ ﻣﻥ ﺍﺳﻡ ﺍﻟﻔﻳﻠﺳﻭﻑ ﺍﻟﻳﻭﻧﺎﻧﻲ ﺃﺑﻳﻘﻭﺭ‬ ‫‪ 64‬ﺍﺳﺗﻣﺭﺍﺭ ﺗـﻔﺳﻳﺭ ﺍﻟﻣﺷﻧﺎﺓ‪ .‬ﻭﻓﻘـًﺎ ﻟﺭﺃﻱ ﺍﻟﺣﺑﺭﻋﻘﻳﺑﺎ‪َ :‬ﻣﻥ ﻗﺭﺃ ﺍﻟﻛﺗﺏ ﺍﻟﻐﻳﺭ ﻣﻘﺑﻭﻟﺔ ﻓﻠﻳﺳﺕ ﻟﻪ‬ ‫ﺻﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﺍﻵﺗﻲ‬ ‫ﺣ ّ‬ ‫‪ 65‬ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ ﻻ ﻳﻌﻧﻲ ﺍﻟﻣﺅﻟـّـﻑ ﺍﻟﺣﺎﺧﺎﻡ ﺃﻥ ﻳﺣﻅﺭ ﻋﻠﻰ ﺟﻣﻳﻊ ﺍﻟﻛﺗﺏ ﺍﻟﻐﻳﺭ ﻣﻘﺩّﺳﺔ‪ ،‬ﻧﺎﻫﻳﻙ‬ ‫ﺻـﺗﻪ ﻓﻲ ﺍﻵﺧﺭﺓ‪ .‬ﻟﻛﻧﻪ ﻳﺄﺧﺫ ﻣﻭﻗﻑ ﺧﻁﻳﺭ ﻟﻠﻐﺎﻳﺔ ﺑﺣﻅﺭ ﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ‬ ‫ﺳﺭ ﺣ ّ‬ ‫ﻋﻥ َﻣﻥ ﻳﻘﺭﺅﻫﺎ ﻳَﺧ َ‬ ‫ﻟﻣﺟﺭﺩ ﺍﻟﺗﺳﻠﻳﺔ‪ .‬ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﻣﺅﻟـّﻑ ﺍﻟﺣﺎﺧﺎﻡ ﺇﺿﺎﻋﺔ ﺍﻟﻭﻗﺕ ﺗﺳﺎﻭﻱ ﺗﺑﺩﻳﺩ ﺍﻟﻧﻔﺱ‪ .‬ﻟﺫﻟﻙ َﻣﻥ ﻻ ﻳﺳﺗﺧﺩﻡ‬ ‫ّ‬ ‫ﻭﻓﺗﻪ )ﺍﻟﺫﻱ ﺃﻋﻁﺎﻩ ﻟﻪ ﷲ( ﺑﻝ ﻳﺿﻳﻌﻪ ﻓﺈﻧّﻪ ﻳﺭﻓﺽ ﻫﺩﻳﺔ ﷲ ﻭﻫﺫﻩ ﺧﻁﻳﺋﺔ ﺟﺳﻳﻣﺔ‪ .‬ﻭﻟﻛﻥ َﻣﻥ‬ ‫ﻳﺩﺭﺱ ﺍﻷﺩﺏ ﺍﻟﻌﺭﺑﻲ ﺍﻟﻛﻼﺳﻛﻲ )ﻭﺑﺎﻟﺗﺎﻟﻲ ﺁﺩﺍﺏ ﻛ ّﻝ ﺍﻷﻣﻡ ﺍﻷﺧﺭﻯ( ﻟﻳﺱ ﻓﻘﻁ ﻟﻠﺗﺳﻠﻳﺔ ﺑﻝ ﻟﺗﺣﺳﻳﻥ‬ ‫ﻣﻌﺭﻓﺗﻪ ﺍﻟﻧﺣﻭ ﺃﻭ ﺍﻟﺗﺎﺭﻳﺦ ﺃﻭ ﻏﻳﺭﻫﺎ ﻓﻳﺑﺩﻭ ﺃﻥ ﻻ ﺍﻧﺗﻬﻙ ﻫﺫﺍ ﺍﻟﻣﺑﺩﺃ‬ ‫‪19‬‬ ‫)ﻭ َﻣﻥ ﻫﻣﺱ ﻋﻠﻰ ُﺟﺭﺡ(‪ُ - 66‬ﻣﻧ ِﺷﺩًﺍ ﺁﻳﺔ ﻣﻥ ﺍﻟﺗﻭﺭﺍﺓ ‪ ، -‬ﺑﺷَﺭﻁ ﺑﺎﻟﺑﺻﻖ ّ‬ ‫ﻷﻥ ﻓﻲ ﺫﻟﻙ‬ ‫ﺇﻫﺎﻧﺔ ﺍﺳﻡ ﷲ ‪.‬‬ ‫ﻭ) َﻣﻥ ﺗﻠﻔـّـﻅ ﺑـِﭑﺳﻡ ِ ِ‬ ‫ﷲ ﺣﺭﻓـﻳّـًﺎ(‪ ،67‬ﺃﻥ ﻳﺗﻬ ّﺟﺄ ﺍﻟﺣﺭﻭﻑ ﺍﻷﺭﺑﻌﺔ ﻟﻼﺳﻡ ﺍﻹﻟ ٰـﻬﻲ ﺍﻷﻗﺩﺱ‬ ‫ﺍﻟﻐﻳﺭ ﻣﻧﻁﻭﻕ‪ :‬ﻳﺎء ﻫﺎء ﻭﺍﻭ ﻫﺎء‪ ،‬ﺍﻟﺗﻲ ﻫﻲ ﺍﻻﺳﻡ ﺍﻟﺻﺭﻳﺢ‪.‬‬ ‫ﺻﺔ ﻓﻲ ﺍﻵﺧﺭﺓ(‪ .68‬ﻗﺎﻟﻭﺍ ) َﻣﻥ ﺃﺧﺟﻝ‬ ‫ﻭﻗﺩ ﺫﻛﺭﻭﺍ ﺃﺷﻳﺎء ﻏﻳﺭ ﻫﺫﻩ ﻭﻓﺎ ِﻋﻠـُﻪُ )ﻟﻳﺳﺕ ﻟﻪ ﺣ ّ‬ ‫ﺻﺔ ﻓﻲ ﺍﻵﺧﺭﺓ(‪َ ) ،69‬ﻣﻥ ﻛﻧّﻰ ﺭﻓﻳﻘـَﻪُ ﺑﺎﺳﻡ ﻫﺯﻟﻲ‬ ‫ﺭﻓﻳﻘـَﻪُ ﻋﻼﻧﻳّﺔ ً ﻟﻳﺳﺕ ﻟﻪ ﺣ ّ‬ ‫ﺳﻪ ﻣﻥ ﺧﻼﻝ ﺇﺣﺭﺍﺝ ﺷﺧﺹ ﺁﺧﺭ(‪ ،71‬ﻷﻥ ﻻ ﻳَﺻﺩُﺭ ﻓِﻌﻝ‬ ‫ﺍﺯﺩﺭﺍﺋﻲ(‪) ،70‬ﻭ َﻣﻥ ّ‬ ‫ﻛﺭﻡ ﻧﻔ َ‬ ‫ﻣﻥ ﻫﺫﻩ ﺍﻷﻓﻌﺎﻝ ﻭﺇﻥ ﻛﺎﻧﺕ ﺻﻐﺎﺋﺭ ﺑﺯﻋﻡ ﺍﻟﺯﺍﻋﻡ ﺇﻻ ﻋﻥ ﻧﻔﺱ ﻧﺎﻗﺻﺔ ﻟﻡ ﺗﻛﻣﻝ ﻭﻻ‬ ‫ﺗﺻﻠﺢ ﻟﻠﺣﻳﺎﺓ ﻓﻲ ﺍﻵﺧﺭﺓ‪.‬‬ ‫ﻭﻣ ّﻣﺎ ﻳﺟﺏ ﺃﻥ ﺃﺫﻛﺭﻩ ﻫﻧﺎ ﻭﻫﺫﺍ ّ‬ ‫ﻣﻭﺿﻊ ﺑﺫﻛﺭﻩ ّ‬ ‫ﺃﻥ ﺃﺻﻭﻝ ﺷﺭﻳﻌﺗـﻧﺎ ﻭﻗﻭﺍﻋﺩﻫﺎ‬ ‫ﺃﺣﻖ‬ ‫ِ‬ ‫ﺛﻼﺙ ﻋﺷﺭﺓ ﻗﺎﻋﺩﺓ‪.‬‬ ‫ﺍﻟﻘﺎﻋﺩﺓ ﺍﻷﻭﻟﻰ ﻭﺟﻭﺩ ﺍﻟﺑﺎﺭﺉ ﺳﺑﺣﺎﻧﻪ‬ ‫ﻭﺫﻟﻙ ّ‬ ‫ﺃﻥ ﺛـ َ ّﻡ ﻣﻭﺟﻭﺩ ﺑﺄﻛﻣﻝ ﺃﻧﺣﺎء ﺍﻟﻭﺟﻭﺩ‪ ،‬ﻭﻫﻭ ِﻋﻠـّﺔ ﻭﺟﻭﺩ ﺍﻟﻣﻭﺟﻭﺩﺍﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﺑﻪ‬ ‫ﻗـَﻭﺍﻡ ﻭﺟﻭﺩﻫﺎ ﻭﻣﻧﻪ ﺗﺳﺗﻣ ّﺩ ﺍﻟﺑﻘﺎء‪ ،‬ﻭﻟﻭ ﻗﺩﺭﻧﺎ ﺍﺭﺗﻔﺎﻉ ﻭﺟﻭﺩﻩ ﻟﺑُﻁﻝ ﻭﺟﻭﺩ ﻛ ّﻝ ﻣﻭﺟﻭﺩ‬ ‫ﻭﻟﻡ ﻳـﺑﻖَ ُﻣﺳﺗ ِﻘـّﻼ ﺑﻭﺟﻭﺩﻩ‪ ،‬ﻭﻟﻭ ﻗﺩﺭﻧﺎ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻣﻭﺟﻭﺩﺍﺕ ﻛﻠﻬﺎ ﻏﻳﺭﻩ ﻟـ َ َﻣﺎ ﺑَﻁـ َ َﻝ ﻭﺟﻭﺩُﻩ‬ ‫‪ 66‬ﺍﺳﺗﻣﺭﺍﺭ ﺗـﻔﺳﻳﺭ ﺍﻟﻣﺷﻧﺎﺓ‬ ‫‪ 67‬ﺍﺳﺗﻣﺭﺍﺭ ﺗـﻔﺳﻳﺭ ﺍﻟﻣﺷﻧﺎﺓ‬ ‫‪ 68‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺳﻧﻬﺩﺭﻳﻥ‪ ،‬ﺻﻔﺣﺔ ‪ ،٩٠‬ﺃ‬ ‫‪ 69‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯءﺍﻟﺑﺎﺏ ﺍﻷﻭﺳﻁ‪ ،‬ﺻﻔﺣﺔ ‪ ،٥٨‬ﺏ‪ّ .‬‬ ‫ﻧﺹ ﺍﻟﺗﻠﻣﻭﺩ‬ ‫ﺇﻥ ﺍﻟﺗﺭﺟﻣﺔ ﺍﻟﺣﺭﻓﻳّﺔ ﻣﻥ ّ‬ ‫ﻫﻲ ) َﻣﻥ ﺑﻳّﺽ ﻭﺟﻪَ ﺭﻓﻳﻘﻪ( ّ‬ ‫ﻷﻥ َﻣﻥ ِ ﺍﺳﺗﺣﻰ ﺃﻣﺎﻡ ﺍﻟﺟﻣﻬﻭﺭ ُ‬ ‫ﺷ ِﺣﺏ ﻭﺟﻬﻪ‪ ،‬ﻛﻣﺎ ﻟﻭ ﺍﻧﻔﺳﻙ ﺩﻣﻪ‬ ‫‪ 70‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺍﻟﺑﺎﺏ ﺍﻷﻭﺳﻁ‪ ،‬ﺻﻔﺣﺔ ‪ ،٥٨‬ﺏ‬ ‫‪ 71‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﻔﻠﺳﻁﻳﻧﻲ )ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﻘﺩﺳﻲ(‪ ،‬ﺟﺯء ﺣﺟﻳﺟﺎﺓ‪ ،‬ﻓﺻﻝ ‪ ،٢‬ﻗﺎﻧﻭﻥ ‪١‬‬ ‫‪20‬‬ ‫ﻲ ﻏﻳﺭ ﻣﻔﺗ ِﻘﺭ ﻓﻲ ﻭﺟﻭﺩﻩ ﻟﻐﻳﺭﻩ‪ ،‬ﻭﻛ ّﻝ ﻣﺎ ﺳﻭﺍﻩ ﻣﻥ‬ ‫ﺗﻌﺎﻟﻰ ﻭﻻ ﻧَﻘَ َ‬ ‫ﺹ‪ ،‬ﻷﻧّﻪ ﺗﻌﺎﻟﻰ ﻏﻧ ّ‬ ‫ﺍﻟﻌﻘﻭﻝ ﺃﻋﻧﻲ ﺍﻟﻣﻼﺋﻛﺔ ﻭﺃﺟﺭﺍﻡ ﺍﻷﻓﻼﻙ‪ 72‬ﻭﻣﺎ ﺩﻭﻧﻬﺎ ﺍﻟﻛ ّﻝ ﻣﻔﺗﻘﺭ ﻓﻲ ﻭﺟﻭﺩﻩ ﺇﻟﻳﻪ‪ ،‬ﻭﻫﺫﻩ‬ ‫ﺍﻟﻘﺎﻋﺩﺓ ﺍﻷﻭﻟﻰ ﻫﻲ ﺍﻟﻣﺩﻟﻭﻝ ﻋﻠﻳﻬﺎ ﺑﻛﻠﻣﺔ ﴿ﺇﻧـّﻲ ﷲُ ﺭﺑّﻙ﴾‪.73‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺛﺎﻧﻳﺔ ﻭﺣﺩﺗﻪ ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻭﺫﻟﻙ ّ‬ ‫ﺃﻥ ﻫﺫﺍ ِﻋﻠـّﺔ ﺍﻟﻛ ّﻝ ﻭﺍﺣﺩ‪ ،‬ﻟﻳﺱ ﻛﻭﺍﺣﺩ ﺍﻟﺟﺳﻡ ﻭﻻ ﻛﻭﺍﺣﺩ ﺍﻟﻧﻭﻉ‪ ،‬ﻭﻻ ﻛﺎﻟﺷﺧﺹ‬ ‫ﺍﻟﻭﺍﺣﺩ ﺍﻟ ُﻣ َﺭ ﱠﻛﺏ ﺍﻟﺫﻱ ﻫﻭ ﻳﻧﻘ ِﺳﻡ ﻵﺣﺎﺩ ﻛﺛﻳﺭﺓ‪ ،‬ﻭﻻ ﻭﺍﺣﺩ ﻛﺎﻟﺟﺳﻡ ﺍﻟﺑﺳﻳﻁ ﺍﻟﻭﺍﺣﺩ ﺑﺎﻟﻌﺩﺩ‬ ‫ّ‬ ‫ﻭﺍﻟﺗﺟﺯﺅ ﺇﻟﻰ ﻣﺎ ﻻ ﻧﻬﺎﻳﺔ‪ ،‬ﺑﻝ ﻫﻭ ﺗﻌﺎﻟﻰ ﻭﺍﺣﺩ ﺑﻭﺣﺩﺓ ﻟﻳﺱ ﻛﻣﺛـﻠﻬﺎ‬ ‫ﺍﻟﺫﻱ ﻳﻘﺑـِﻝ ﺍﻻﻧﻘﺳﺎﻡ‬ ‫ﻭﺣﺩﺓ ﺑﻭﺟﻪ ﻭﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺛﺎﻧﻳﺔ ﻫﻲ ﺍﻟﻣﺩﻟﻭﻝ ﻋﻠﻳﻬﺎ ﺑﻘﻭﻟﻪ‪﴿ 74‬ﺇﺳﻣﻊ ﻳﺎ ﺇﺳﺭﺍﺋﻳﻝ ﷲ‬ ‫ﺭﺑّـﻧﺎ ﷲ ﺃﺣﺩ﴾‪.‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺛﺎﻟﺛﺔ ﻧَ ْﻔﻲ ﺍﻟﺟﺳﻣﺎﻧﻳﺔ ﻋﻧﻪ‪.‬‬ ‫ﻭﺫﻟﻙ ّ‬ ‫ﻗﻭﺓ ﻟﺟﺳﻡ‪ ،‬ﻭﻻ ﺗَﻠ َﺣﻘﻪ ﻟﻭﺍﺣﻖ ﺍﻻﺟﺳﺎﻡ ﻣﺛﻝ‬ ‫ﺃﻥ ﻫﺫﺍ ﺍﻟﻭﺍﺣﺩ ﻣﺎ ﻫﻭ ﺟﺳﻡ ﻭﻻ ّ‬ ‫ﺍﻟﺣﺭﻛﺔ ﻭﺍﻟﺳﻛﻭﻥ‪ ،‬ﻻ ﺑﺎﻟﺫﺍﺕ ﻭﻻ ﺑﺎﻟﻌَﺭﺽ‪ ،‬ﻭﻟﺫﻟﻙ ﻧﻔﻭﺍ ﻋﻧﻪ ﻋﻠﻳﻬﻡ ﺍﻟﺳﻼﻡ ﺍﻻﺗـّﺻﺎﻝ‬ ‫ﻭﺍﻻﻧﻔﺻﺎﻝ ﻭﻗﺎﻟﻭﺍ‪) 75‬ﻻ ﺟﻠﻭﺱ ﻭﻻ ﻭﻗﻭﻑ ﻭﻻ ﺧﻠﻑ ﻭﻻ ﺗﻌﺏ(‪ ،‬ﻳﻌﻧﻭﻥ ﻻ ﺍﻧﻔﺻﺎﻝ‬ ‫ﻭﻫﻭ ﺧﻠﻑ ﻭﻻ ﺍﺗـّﺻﺎﻝ ﻭﻫﻭ ﺗﻌﺏ )ﺑﺎﻟﻌﺑﺭﻳﺔ "ﻋﻳﻔﻭﻱ"( ﻣﻥ ﻗﻭﻟﻪ‪﴿ 76‬ﻭﻳﻧﻘﺿّـﻭﻥ‬ ‫‪ 72‬ﻓﻳﻣﺎ ﻳﺗﻌﻠﻖ ﺑﺎﻻﻋﺗﻘﺎﺩ ّ‬ ‫ﺑﺄﻥ ﺍﻟﻛﻭﺍﻛﺏ ﻭﺍﻷﻓﻼﻙ ﻟﻬﺎ ﺍﻟﻧﻔﻭﺱ ﻓﺎﻧﻅﺭ ﺃﻋﻼﻩ‬ ‫‪ 73‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺧﺭﻭﺝ‪ ،‬ﻓﺻﻝ ‪ ،٢٠‬ﺁﻳﺔ ‪٢‬‬ ‫‪ 74‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺗﺛﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،٦‬ﺁﻳﺔ ‪۴‬‬ ‫‪ 75‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺣﺟﻳﺟﺎﺓ‪ ،‬ﺻﻔﺣﺔ ‪ ،١٥‬ﺃ‬ ‫‪ 76‬ﻛﺗﺎﺏ ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،١١‬ﺁﻳﺔ ‪١۴‬‬ ‫‪21‬‬ ‫)ﺑﺎﻟﻌﺑﺭﻳﺔ "ﻭﻋﺎﻓﻭﺍ"( ﻋﻠﻰ ﻛﺗﻑ ﺍﻟﻔَـ ِﻠـ ْﺷـ ِﺗﻳـ ِﻧﻳّﻳﻥ﴾‪ 77‬ﻳﻌﻧﻲ ﻳﺩﻓـَﻌُﻭﻧﻬﻡ ﺑﺎﻟﻛﺗﻑ ﻻﺗّﺻﺎﻟﻬﻡ‬ ‫ﺑﻬﻡ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻧﺑﻲ ﴿ﺑـِ َﻤﻦ ﺗـُﺸَﺒـّﻬﻮﻥ ﷲ؟ ﴾ﻭﺍﻟﺦ‪﴿ ،78‬ﻓﺑ َﻣﻥ ﺇﺫًﺍ ﺗﻘﺎﺭﻧﻭﻧﻧﻲ ﻓﺄﻛﻭﻥ‬ ‫ﻧﻅﻳﺭﻩ؟﴾‪ ،79‬ﻭﻟﻭ ﻛﺎﻥ ﺟﺳ ًﻣﺎ ﻷﺷﺑَﻪَ ﺍﻷﺟﺳﺎﻡ‪ .‬ﻭﻛ ّﻝ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﻛﺗﺏ ﻣﻥ ﻭﺻﻔﻪ‬ ‫ﺑﺄﻭﺻﺎﻑ ﺍﻷﺟﺳﺎﻡ ِﻣﺛﻝ ﺍﻟﺗـﻧﻘﻝ ﻭﺍﻟﻘﻳﺎﻡ ﻭﺍﻟﻘﻌﻭﺩ ﻭﺍﻟﻛﻼﻡ ﻭﻧﺣﻭ ﺫﻟﻙ ﻓﻬﻲ ﻛﻠﻬﺎ َﻣﺟﺎﺯ‬ ‫ﻭﻛﻣﺎ ﻗﺎﻟﻭﺍ‪) 80‬ﻗﺎﻟﺕ ﺍﻟﺗﻭﺭﺍﺓ ﺑﻠﻐﺔ ﺑﻧﻲ ﺁﺩﻡ‪ ،‬ﻳﻌﻧﻲ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺑﺷﺭﻳﺔ( ﻭﻗﺩ ﺗﻛﻠﻡ ﺍﻟﻧﺎﺱ‬ ‫‪81‬‬ ‫ﻱ‬ ‫ﻓﻲ ﻫﺫﺍ ﺍﻟﺑﺎﺏ‬ ‫ً‬ ‫ﻛﺛﻳﺭﺍ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺛﺎﻟﺛﺔ ﻫﻲ ﺍﻟﻣﺩﻟﻭﻝ ﻋﻠﻳﻬﺎ ﺑﻘﻭﻟﻪ ﴿ﻓﻠﻡ ﺗﺭﻭﺍ ﺃ ّ‬ ‫ﺩﺭﻛﻭﻩ ﺫﺍ ﺷﺑﻬﺔ ﻷﻧّﻪ ﻛﻣﺎ ﻗﻠﻧﺎ ﻻ ﺟﺳﻡ ﻭﻻ ﻗﻭﺓ ﻟﺟﺳﻡ‪.‬‬ ‫ﺷﺑﻬﺔ﴾ ﻳﻌﻧﻲ ﻟﻡ ﺗ ُ ِ‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺭﺍﺑﻌﺔ ﺍﻟ ِﻘ َﺩﻡ‪.‬‬ ‫ﻭﺫﻟﻙ ّ‬ ‫ﺃﻥ ﻫﺫﺍ ﺍﻟﻭﺍﺣﺩ ﺍﻟﻣﻭﺻﻭﻑ ﻫﻭ ﺍﻟﻘﺩﻳﻡ ﻋﻠﻰ ﺍﻷﻁﻼﻕ‪ ،‬ﻭﻛ ّﻝ ﻣﻭﺟﻭﺩ ﻏﻳﺭﻩ ﻓﻬﻭ‬ ‫ﻏﻳﺭ ﻗﺩﻳﻡ ﺑﺎﻋﺗﺑﺎﺭﻩ ﺇﻟﻳﻪ‪ ،‬ﻭﺩﻻﺋﻝ ﻫﺫﺍ ﻓﻲ ﺍﻟﻛﺗﺏ ﻛﺛﻳﺭﺓ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺭﺍﺑﻌﺔ ﻫﻲ‬ ‫ﺍﻟﻣﺩﻟﻭﻝ ﻋﻠﻳﻬﺎ ﺑﻘﻭﻟﻪ‪﴿ 82‬ﻭﻫﻭ ﺍﻟﻣﻠﺟﺄ ﷲ ﺍﻟﻘﺩﻳﻡ﴾‪.‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺧﺎﻣﺳﺔ‬ ‫ﻋﺑّﺎﺩ ﺍﻷﻭﺛﺎﻥ ﺑﺩﻭﻥ ﺍﺗّﺻﺎﻝ‬ ‫‪ 77‬ﻛﺎﻥ ﻫﺅﻻء ﺍﻟﻔَـ ِﻠـ ْﺷـﺗِﻳـﻧِﻳّﻭﻥ ﻓﻲ ﻗﺭﻭﻥ ﺍﻷﻧﺑﻳﺎء ﻏﻳﺭ ﻋﺭﺏ ﻭ ُ‬ ‫ﻟﻠﻔﻠﺳﻁﻳﻧﻳّﻳﻥ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺣﺎﺿﺭ‬ ‫‪ 78‬ﻛﺗﺎﺏ ﻳﺷﻌﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،۴٠‬ﺁﻳﺔ ‪٢٥‬‬ ‫‪ 79‬ﻧﻔﺱ ﺍﻵﻳﺔ‬ ‫‪ 80‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﻋﺑﺎﺩﺓ ﺍﻟﺻﻧﻡ‪ ،‬ﺻﻔﺣﺔ ‪ ،٢٧‬ﺃ‬ ‫‪ 81‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺗﺛﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،۴‬ﺁﻳﺔ ‪١٥‬‬ ‫‪ 82‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺗﺛﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،٣٣‬ﺁﻳﺔ ‪٢٧‬‬ ‫‪22‬‬ ‫ﺃﻧّﻪ ﺗﻌﺎﻟﻰ ﻫﻭ ﺍﻟﺫﻱ ﻳﻧﺑﻐﻲ ﺃﻥ ﻳُﻌﺑَﺩ ﻭﻳُﻌَﻅـﱠﻡ ﻭﻳُﻌﻠـَﻥ ﺑﺗﻌﻅﻳﻣﻪ ﻭﻁﺎﻋﺗﻪ‪ ،‬ﻭﻻ ﻳُﻔﻌَﻝ ﺫﻟﻙ‬ ‫ﺏ ﻣﻧﻬﺎ‪ ،‬ﻷﻧّﻬﺎ‬ ‫ِﻟﻣﻥ ﺩﻭﻧﻪ ﻓﻲ ﺍﻟﻭﺟﻭﺩ ﻣﻥ ﺍﻟﻣﻼﺋﻛﺔ ﻭﺍﻟﻛﻭﺍﻛﺏ ﻭﺍﻷﺳﻁﻘﺳﺎﺕ ﻭﻣﺎ ﺗ َ َﺭ ﱠﻛ َ‬ ‫ﻛﻡ ﻟﻬﺎ ﻭﻻ ﺃﺧﺗﻳﺎﺭ ﺇﻻ ُﺣﺑّﻪ ﺗﻌﺎﻟﻰ‪ .‬ﻭﻻ ﺗﺗ ّ ِﺧﺫ ﻭﺳﺎﺋﻁ‬ ‫ﻛﻠﻬﺎ ﻣﻁﺑﻭﻋﺔ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻬﺎ ﻻ ُﺣ َ‬ ‫ﺿﺭﺏ ﻋ ّﻣﺎ ﺩﻭﻧﻪ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ‬ ‫ﻟﻠﺗﻭ ﱡ‬ ‫ﺻﻝ ﺍﻟﻳﻪ‪ ،‬ﺑﻝ ﻧﺣﻭﻩ ﺗﻌﺎﻟﻰ ﺗﻘﺻﺩ ﺍﻷﻓﻛﺎﺭ ﻭﺗ َ ِ‬ ‫ﺍﻟﺧﺎﻣﺳﺔ ﻓﻲ ﺍﻟﻧﻬﻲ ﻋﻥ עﻋﺑﺎﺩﺓ ﺍﻟﺻﻧﻡ ﻭﺃﻛﺛﺭ ﺍﻟﺗﻭﺭﺍﺓ ﻓﻲ ﺍﻟﻧﻬﻲ ﻋﻧﻬﺎ‪.‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺳﺎﺩﺳﺔ ﺍﻟﻧُﺑُ ّﻭﺓ‪.‬‬ ‫ﻭﺫﻟﻙ ﺑﺄﻥ ﻳﻌﻠﻡ ّ‬ ‫ﺃﻥ ﻫﺫﺍ ﺍﻟﻧﻭﻉ ﺍﻹﻧﺳﺎﻧﻲ ﻗﺩ ﻳﻭﺟﺩ ﻓﻳﻪ ﺃﺷﺧﺎﺹ ﻟﻬﻡ ﻓِﻁـَﺭ ﻓﺎﺋﻘﺔ ﺟﺩٹﺍ‬ ‫ﻭﻛﻣﺎﻝ ﻛﺛﻳﺭ‪ ،‬ﻭﺗﺗﻬﻳّﺄ ﻧﻔﻭﺳﻬﻡ ﺣﺗﻰ ﺗَﻘﺑـِﻝ ﺻﻭﺭﺓ ﺍﻟﻌﻘﻝ‪ ،‬ﺛﻡ ﻳﺗّﺻﻝ ﺫﻟﻙ ﺍﻟﻌﻘﻝ ﺍﻹﻧﺳﺎﻧﻲ‬ ‫ْﺽ ﻛﺭﻳﻡ ]ﻳﻌﻧﻲ ﺍﻧﺒﺜﺎﻕ ﺇﻻﻫﻲ[‪ ،‬ﻭﺃﻭﻻﺋﻙ ﻫﻡ‬ ‫ﺑﺎﻟﻌﻘﻝ ﺍﻟﻔﺎﻋﻝ ﻭﻳَﻔـِﻳﺽ ﻋﻠﻳﻬﻡ ﻣﻧﻪ ﻓـَﻳ ٍ‬ ‫ﺍﻟﻧﺑﻭﺓ ﻭﻫﺫﺍ ﻣﻌﻧﺎﻫﺎ‪ .‬ﻭﺗَﺑْـﻳـِﻳﻥ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﻋﻠﻰ ﺍﻟﻛﻣﺎﻝ ﻳﻁﻭﻝ ﺟﺩٹﺍ‪،‬‬ ‫ﺍﻷﻧﺑﻳﺎء‪ .‬ﻭﻫﺫﻩ ﻫﻲ ّ‬ ‫ﺻﺩﻧﺎ ﺗُﺑَ ْﺭﻫَﻥ ﻛ ّﻝ ﻗﺎﻋﺩﺓ ﻣﻧﻬﺎ ﻭﺗﺑـﻳـﻳﻥ ﻭﺟﻭﻩ ﺇﺩﺭﺍﻛﻬﺎ ﺇﺫ ﻫﺫﺍ ﻫﻭ ﺟﻣﻠﺔ ﺍﻟﻌﻠﻭﻡ‬ ‫ﻭﻟﻳﺱ ﻗـ َ ْ‬ ‫ﺑﻧﺑﻭﺓ‬ ‫ﻛﻠﻬﺎ‪ .‬ﻭﺇﻧّﻣﺎ ﻧﺫﻛﺭﻫﺎ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺧﺑﺭ ]ﺍﻹﻋﻼﻡ[ ﻓﻘﻁ‪ .‬ﻭﻧﺻﻭﺹ ﺍﻟﺗﻭﺭﺍﺓ ﺗﺷﻬﺩ ّ‬ ‫ﺃﻧﺑﻳﺎء ﻛﺛﻳﺭﻳﻥ‪.‬‬ ‫ﻧﺑﻭﺓ ﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﺳﻠـّﻡ ﷲ ﻋﻠﻳﻪ‪.‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺳﺎﺑﻌﺔ ّ‬ ‫ﻭﺫﻟﻙ ﺑﺄﻥ ﻳﻌﺗﻘﺩ ﺃﻧّﻪ ﺃﺑﻭ ﻛ ّﻝ ﺍﻷﻧﺑﻳﺎء‪ 83‬ﺍﻟﻣﺗﻘﺩّﻣﻳﻥ ﻗﺑﻠﻪ ﻭﺍﻟﻣﺗﺄ ّﺧﺭﻳﻥ ﺑﻌﺩﻩ‪ ،‬ﺍﻟﻛ ّﻝ ﻫﻡ ﺩﻭﻧﻪ‬ ‫ﺃﻛﺛﺭ ِﻣ ّﻣﺎ‬ ‫ﻓﻲ ُ‬ ‫ﺩﺭﻙ ﻣﻧﻪ ﺗﻌﺎﻟﻰ َ‬ ‫ﺍﻟﺭﺗﺑﺔ‪ ،‬ﻭﻫﻭ ﺻﻔﻭﺓ ﷲ ﻣﻥ ﺟﻣﻳﻊ ﺍﻟﻧﻭﻉ ﺍﻹﻧﺳﺎﻧﻲ‪ ،‬ﺍﻟ ُﻣ ِ‬ ‫ﺃ ْﺩ َﺭ َﻙ ﻭﻳُ ْﺩ ِﺭﻙُ ﻛ ّﻝ ﺇﻧﺳﺎﻥ َﻭ َﺟ َﺩ ﻭﻳُﻭ َﺟﺩ‪ ،‬ﻭﺃﻧّﻪ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺗـﻧﺎﻫﺎ ﻓﻲ ﺍﻟﻌﻠﻭ ﻋﻥ ﺍﻹﻧﺳﺎﻧﻳﺔ‬ ‫ﺣﺗﻰ ﺃﺩﺭﻙ ﺍﻟﺭﺗﺑﺔ ﺍﻟﻣﻠﻛﻭﺗﻳﺔ ﻭﺻﺎﺭ ﻓﻲ ﺭﺗﺑﺔ ﺍﻟﻣﻼﺋﻛﺔ‪ ،‬ﻟﻡ ﻳﺑﻖَ ﻟﻪ ﺣﺟﺎﺏ ﺇﻻ ﻭﺧﺭﻗﻪ‪،‬‬ ‫ﻛﺛﻳﺭﺍ‪ ،‬ﻭﺗﻌﻁﻠﺕ ﻣﻧﻪ‬ ‫ﻭﻻ ﻋﺎﻗﻪُ ﻋﺎﺋﻖ ﺟﺳﻣﺎﻧﻲ‪ ،‬ﻭﻻ ﺷﺎﺑﻪ ﺷﻲء ﻣﻥ ﺍﻟﻧﻘﺹ ﻗﻠﻳﻼ ﻭﻻ‬ ‫ً‬ ‫‪83‬‬ ‫ﻣﺗﻔﻭﻕ‪ ،‬ﺻﻔﻭﺓ‬ ‫ﻲ‪ّ ،‬‬ ‫ﻭﻟ ّ‬ ‫‪23‬‬ ‫ﺩﺭﻛﺎﺗﻪ‪ ،‬ﻭﺍﻧﻐﻠﺑﺕ ﻗﻭﺗﻪ ﺍﻟﻧﺯﻭﻋﻳﺔ‪ ،‬ﻭﺑﻘﻲ ﻋﻘﻝ ﻓﻘﻁ‪ .‬ﻭﻟﻬﺫﺍ‬ ‫ﺍﻟﻘُ َﻭﻯ ﺍﻟﺧﻳﺎﻟﻳﺔ ﻭﺍﻟ َﺣ ّ‬ ‫ﺳﻳّﺔ ﻓﻲ ُﻣ َ‬ ‫ﻲ ﻋﻧﻪ ﺑﻛﻭﻧﻪ ﻳﺧﺎﻁﺏ ﷲ ﺩﻭﻥ ﻭﺍﺳﻁﺔ ﺍﻟﻣﻼﺋﻛﺔ‪ .‬ﻭﻟﻘﺩ ﻛﺎﻥ ﻧُﺑﻳّﻥ ﻫﻧﺎ ﻫﺫﺍ‬ ‫ﺍﻟﻣﻌﻧﻰ ﻛـ ُ ِﻧ َ‬ ‫ﺍﻟﻣﻌﻧﻰ ﺍﻟﻐﺭﻳﺏ ﻭﻧَ ُﺣ ّﻝ ُﻣﻘﻔَﻼﺕ ﻧﺻﻭﺹ ﺍﻟﺗﻭﺭﺍﺓ ﻭﻧﺑﻳﻥ ﻣﻌﻧﻰ ﻓ ًﻣﺎ ﻟﻔﻡ ٍ‪ 84‬ﻭﺟﻣﻠﺔ ﻫﺫﺍ‬ ‫ﺍﻵﻳﺔ ﻭﻏﻳﺭﻩ ﻣﻥ ﻏﺭﺿﻪ‪ ،‬ﻟﻭﻻ ﺃﻧّﻲ ﺭﺃﻳﺕ ّ‬ ‫ﺃﻥ ﻫﺫﻩ ﺍﻟﻣﻌﺎﻧﻲ ﺩﻗﻳﻘﺔ ﺟﺩٹﺍ ﻭﺗﺣﺗﺎﺝ ﺇﻟﻰ ﺑَﺳﻁ‬ ‫ﻛﺛﻳﺭ ﻭ ُﻣﻘﺩّﻣﺎﺕ ﻭﺃﻣﺛﻠﺔ‪ ،‬ﻭﺃﻥ ﻳَﺑـِﻳﻥ ﻗـ َ ْﺑ ُﻝ ﻭﺟﻭﺩ ﺍﻟﻣﻼﺋﻛﺔ ﻭﺍﺧﺗﻼﻑ ﺭﺗﺑﻬﺎ ﻣﻥ ﺍﻟﺑﺎﺭﺉ‬ ‫ﻭﺃﻥ ﺗَﺑـِﻳﻥ ﺍﻟﻧﻔﺱ ﻭﺟﻣﻳﻊ ﻗـ ُ َﻭﺍﻫﺎ‪ ،‬ﻭﺗﺗّﺳﻊ ﺍﻟﺩﺍﺋﺭﺓ ﺇﻟﻰ ﺍﻟﻛﻼﻡ ﻓﻲ ﺍﻟﺻﻭﺭ ﺍﻟﺗﻲ ﺫﻛﺭﻫﺎ‬ ‫ﺍﻷﻧﺑﻳﺎء ﻟﻠﺑﺎﺭﺉ ﻭﻟﻠﻣﻼﺋﻛﺔ‪ ،‬ﻭﻳﻧﺩﺭﺝ ﻓﻲ ﺫﻟﻙ ﺍﻵﻳﺎﺕ ﻓﻲ ﺣﺟﻡ ﺍﻟﻘﺎﻣﺔ ﺍﻹﻻﻫﻳﺔ ﻭﻣﻌﻧﺎﻫﺎ‪،‬‬ ‫ﻭﻻ ﻳﻔﻲ ﺑﻬﺫﺍ ﺍﻟﻐﺭﺽ ﻭﺣﺩﻩ ﻭﻟﻭ ﺃﻭﺟﺯﺕ ﻏﺎﻳﺔ ﺍﻹﻳﺟﺎﺯ ﻣﺎﺋﺔ ﻭﺭﻗﺔ‪ ،‬ﻓﻠﺫﻟﻙ ﺃﺗﺭﻛﻪ‬ ‫ﺍﻟﻧﺑﻭﺓ ﺍﻟﺫﻱ‬ ‫ﻟﻣﻭﺿﻌﻪ‪ ،‬ﺃ ّﻣﺎ ﻓﻲ ﻛﺗﺎﺏ ﺗﺄﻭﻳﻝ ﺍﻟﺗﻔﺎﺳﻳﺭ ﺍﻟﺫﻱ ﻭﻋﺩﺕُ ﺑﻪ‪ ،‬ﺃﻭ ﻓﻲ ﻛﺗﺎﺏ ّ‬ ‫ﻭﺃﺭﺟﻊ ﺇﻟﻰ ﻏﺭﺽ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ‬ ‫ﺃﺅﻟـِّﻔُﻪ ﻓﻲ ﺷﺭﺡ ﻫﺫﻩ ﺍﻟﻘﻭﺍﻋﺩ‪.‬‬ ‫ﺑﺩﺃﺗُﻪ‪ ،‬ﺃﻭ ﻓﻲ ﻛﺗﺎﺏ َ‬ ‫ِ‬ ‫ﺍﻟﺳﺎﺑﻌﺔ‪ ،‬ﻓﺄﻗﻭﻝ ّ‬ ‫ﻧﺑﻭﺓ ﺟﻣﻠﺔ ﺍﻷﻧﺑﻳﺎء ﺑﺄﺭﺑﻌﺔ ﻓﺻﻭﻝ‪.‬‬ ‫ﻧﺑﻭﺓ ﻣﻭﺳﻰ ﺍﻧﻔﺻﻠﺕ ﻋﻥ ّ‬ ‫ﺇﻥ ّ‬ ‫ﻱ ﻧﺑﻲ ﻛﺎﻥ ﻻ ﻳﻛﻠﻣﻪ ﷲ ﺇﻻ ﺑﻭﺍﺳﻁﺔ‪ ،‬ﻭﻣﻭﺳﻰ ﺩﻭﻥ ﻭﺍﺳﻁﺔ ﻛﻣﺎ ﻗﺎﻝ‬ ‫ﺍﻟﻔﺻﻝ ّ‬ ‫ﺍﻻﻭﻝ ﺃ ّﻥ ﺃ ّ‬ ‫﴿ﺃﺗﻛﻠـّـ ُﻣﻪُ ﻓ ًﻣﺎ ﻟﻔﻡ ٍ﴾‪.85‬‬ ‫ﻭﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ ﺃ ّﻥ ﻛ ّﻝ ﻧﺑﻲ ﻻ ﻳﺄﺗﻳﻪ ﺍﻟﻭﺣﻲ ﺇﻻ ﻓﻲ ﺣﺎﻝ ﺍﻟﻧﻭﻡ ﻛﻣﺎ ﻗﺎﻝ ﻓﻲ ﻣﻭﺍﺿﻊ‬ ‫﴿ﻓﻲ ُﺣﻠﻡ ﺍﻟﻠﻳﻝ﴾‪َ ﴿ ،86‬ﻭ َﺣﻠـ َ َﻡ﴾‪﴿ ،87‬ﻓﻲ ُﺣﻠﻡ ﺃﻭ ﺭﺅﻳﺎ ﻟﻳﻝ﴾‪ 88‬ﻭﻛﺛﻳﺭ ﻣﻥ ﻫﺫﺍ ﺍﻟﻐﺭﺽ‪.‬‬ ‫ﺳﺑﺎ ٍ‬ ‫ﺳﻪ ﻭﺗُﺧ ِﻠﻲ ِﻓﻛﺭﺗَﻪ ِﺷﺑﻪ ﻧﻭﻡ‪،‬‬ ‫ﺕ ﻳُﺻﻳﺏ ﺍﻟﻧﺑﻲ ﻭﺣﺎﻟ ٍﺔ ﺗﺗﻌﻁﻝ ﻓﻳﻬﺎ َﺣﻭﺍ ّ‬ ‫ﺃﻭ ﺑﺎﻟﻧﻬﺎﺭ ﺑﻌﺩ ُ‬ ‫‪ 84‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ ‪ ،١٢‬ﺁﻳﺔ ‪﴿ :٨‬ﺃﺗﻛﻠـّـ ُﻣﻪُ ﻓ ًﻣﺎ ﻟﻔﻡ ٍ﴾‬ ‫‪ 85‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ ‪ ،١٢‬ﺁﻳﺔ ‪٨‬‬ ‫‪ 86‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺗﻛﻭﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،٢٠‬ﺁﻳﺔ ‪٣‬‬ ‫‪ 87‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﺗﻛﻭﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،٢٨‬ﺁﻳﺔ ‪١٢‬‬ ‫‪ 88‬ﻛﺗﺎﺏ ﺃﻳّﻭﺏ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣٣‬ﺁﻳﺔ ‪١٥‬‬ ‫‪24‬‬ ‫ﻭﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ ﺗﺗﺳ ّﻣﻰ ﻣﻧﻅﺭ ﻭﺭﺅﻳﺎ‪ ،‬ﻭﻋﻧﻬﺎ ﻳﻘﻭﻝ ﴿ﺑﺭﺅﻯ ﷲ﴾‪ ،89‬ﻭﻣﻭﺳﻰ ﻳﺄﺗﻳﻪ‬ ‫ﺍﻟﻛﺭﻭﺑَـﻳْـﻥ‪ 90‬ﻛﻣﺎ ﻭﻋﺩﻩ ﷲ ﴿ﻭﺃﺣﺎﺿﺭﻙ ﻫﻧﺎﻙ‬ ‫ﺍﻟﺧﻁﺎﺏ ﺑﺎﻟﻧﻬﺎﺭ ﻭﻫﻭ ﻗﺎﺋ ًﻣﺎ ﺑﻳﻥ ُ‬ ‫ﺃﺗﻌﺭﻑ ﺇﻟﻳﻪ ﻓﻲ ﺍﻟﺭﺅﻳﺎ ﺃﻭ‬ ‫ﻭﺃﺧﺎﻁﺑﻙ﴾‪ ،91‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ﺇﻥ ﻛﺎﻥ ﺑﻳﻧﻛﻡ ﻧﺑﻲ ۦ ﻓﺈﻧّﻲ ّ‬ ‫ﺃﺧﺎﻁﺑﻪ ﻓﻲ ﺍﻟﺣﻠﻡ‪ .‬ﺃ ّﻣﺎ ﻋﺑﺩﻱ ﻣﻭﺳﻰ ﻓﻠﻳﺱ ﻛﺫﻟﻙ﴾‪.92‬‬ ‫ﻭﺗﺧﻭﺭ‬ ‫ﻭﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ﺃ ّﻥ ﺍﻟﻧﺑﻲ ﺇﺫﺍ ﺃﺗﺎﻩ ﺍﻟﻭﺣﻲ ﻭﻋﻠﻰ ﺃﻧّﻪ ﺑﺭﺅﻳﺎ ﻭﺑﻭﺍﺳﻁﺔ ﻣﻸﻙ‬ ‫ّ‬ ‫ِﻁﺑﺎﻋﻪ ﻭﺗﺧﺗ ّﻝ ﺑِﻧﻳﺗﻪ ﻭﻳَ ِﺭﺩ ﻋﻠﻳﻪ ﻫﻭﻝ ﻋﻅﻳﻡ ﺟﺩٹﺍ ﻳَﻛﺎﺩ ﻳﻧﻔﻁﺭ ﻣﻧﻪ ﻛﻣﺎ ﺑُ ِﻳّﻥَ ﻓﻲ ﻛﺗﺎﺏ‬ ‫ﺍﻟﻘﻭﺓ ﻭﻧﺿﺎﺭﺗﻲ‬ ‫ﺍﻟﻧﺑﻲ ﺩﺍﻧﻳﺋﻳﻝ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻓﻲ ﻛﻼﻡ ﺟﺑﺭﻳﻝ ﻟﻪ ﺑ َﻣﺭﺁﻩُ ﻗﺎﻝ ﴿ﻭﻟﻡ ﺗﺑﻖَ ﺑﻲ ّ‬ ‫ﺍﻧﻘﻠﺑﺕ ﺇﻟﻰ ﺫﺑﻭﻝ ﻭﻓﻘﺩﺕُ ﻗـ ُ ْﺩﺭﺗﻲ﴾‪ .93‬ﻭﻗﺎﻝ ﴿ﻭﺃﻧﺎ ﻛﻧﺕ ﻧﺎﺋ ًﻣﺎ ﻋﻠﻰ ﻭﺟﻬﻲ ﻭﻭﺟﻬﻲ‬ ‫ﺍﺗـّـﺟﻪ ﺇﻟﻰ ﺍﻷﺭﺽ﴾‪ ،94‬ﻭﻗﺎﻝ ﴿ﻗﺩ ﻏﻠﺑﻧﻲ ﺍﻷﻟﻡ ﺑﺳﺑﺏ ﺍﻟﺭﺅﻳﺎ﴾‪ ،95‬ﻭﻣﻭﺳﻰ ﺳﻠـّﻡ ﷲ‬ ‫ﻋﻠﻳﻪ ﻟﻳﺱ ﻛﺫﻟﻙ ﺑﻝ ﻳﺄﺗﻳﻪ ﺍﻟﺧﻁﺎﺏ ﻓﻼ ﻳﻠ َﺣﻘﻪ ﺍﺿﻁﺭﺍﺏ ﺑﻭﺟﻪ ﻭﻫﻭ ﻗﻭﻟﻪ ﴿ﻭﻛﺎﻥ ﷲ‬ ‫‪ 89‬ﻛﺗﺎﺏ ﻳﺣﺯﻗﻳﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ،۴٠‬ﺁﻳﺔ ‪٢‬‬ ‫ﺍﻟﻛﺭﻭﺑَـﻳْـﻥ‬ ‫‪ 90‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺧﺭﻭﺝ‪ ،‬ﻓﺻﻝ ‪ ،٢٥‬ﺁﻳﺔ ‪﴿ :٢٢‬ﻭﺃﺧﺎﻁﺑﻙ ﻣﻥ ﻓﻮﻕ ﺍﻟﻐﻁﺎء ﻣﻥ ﺑﻳﻥ ُ‬ ‫ﺍﻟﺫَﻳْﻥ ﻋﻠﻰ ﺗﺎﺑﻭﺕ ﺍﻟﺷﻬﺎﺩﺓ﴾‬ ‫‪ 91‬ﻧﻔﺱ ﺍﻵﻳﺔ‬ ‫‪ 92‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ ‪ ،١٢‬ﺁﻳﺔ ‪٧-٦‬‬ ‫‪ 93‬ﻛﺗﺎﺏ ﺩﺍﻧﻳﺋﻳﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ،١٠‬ﺁﻳﺔ ‪٨‬‬ ‫‪ 94‬ﻛﺗﺎﺏ ﺩﺍﻧﻳﺋﻳﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ،١٠‬ﺁﻳﺔ ‪٩‬‬ ‫‪ 95‬ﻛﺗﺎﺏ ﺩﺍﻧﻳﺋﻳﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ،١٠‬ﺁﻳﺔ ‪١٦‬‬ ‫‪25‬‬ ‫ﻳﻛﻠـّـﻡ ﻣﻭﺳﻰ ﻭﺟ ًﻬﺎ ﻟﻭﺟﻪ ٍ ﻛﻣﺎ ﻳﻛﻠـّـﻡ ﺍﻹﻧﺳﺎﻥ ﺻﺎﺣﺑَﻪ﴾‪ ،96‬ﻳﻌﻧﻲ ﻛﻣﺎ ﻻ ﻳﺻﻳﺏ‬ ‫ﺍﻹﻧﺳﺎﻥ ﺍﻧﺯﻋﺎﺝ ﻣﻥ ﻛﻼﻡ ﺻﺎﺣﺑﻪ ﻛﺫﻟﻙ ﻫﻭ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻣﺎ ﻛﺎﻥ ﻳﻧﺯﻋﺞ ﻣﻥ ﺍﻟﺧﻁﺎﺏ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﴿ﻭﺟ ًﻬﺎ ﻟﻭﺟﻪ ٍ﴾‪ ،‬ﻭﻫﺫﺍ ﻟﺷﺩﺓ ﺍﺗـّﺻﺎﻟﻪ ﺑﺎﻟﻌﻘﻝ ﻛﻣﺎ ﻗﻠﻧﺎ‪.‬‬ ‫ﻭﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ ّ‬ ‫ﺃﻥ ﺟﻣﻳﻊ ﺍﻻﻧﺑﻳﺎء ﻟﻳﺱ ﻳﺄﺗﻳﻬﻡ ﺍﻟﻭﺣﻲ ﺑﺎﺧﺗﻳﺎﺭﻫﻡ ﺑﻝ ﺑﺈﺭﺍﺩﺓ ﷲ‪ ،‬ﻓﻘﺩ‬ ‫ﺷﺧﺹ ﻣﻥ ﺍﻟﻧﺑﻲ ﺃﻥ ﻳُﺧﺑـِﺭ ﺑﻭﺣﻲ‬ ‫ﻳﺑﻘﻰ ﺍﻟﻧﺑﻲ ﻣﺩّﺓ ﺳﻧﻳﻥ ﻻ ﻳﺄﺗﻳﻪ ﻭﺣﻲ‪ .‬ﻭﻗﺩ ﻳَﻁﻠـُﺏ‬ ‫ٌ‬ ‫ﻓﻳﺑﻘَﻰ ﺣﺗّﻰ ﻳُﻧﺑـِﺊ ﺑﻪ ﺑﻌﺩ ﺃﻳّﺎﻡ ﺃﻭ ﺑﻌﺩ ﺃﺷﻬﺭ ﺃﻭ ﻻ ﻳُﻌ ِﻠﻡ ﺑﻪ ﺑﻭﺟﻪ‪ ،‬ﻭﻗﺩ ﺭﺃﻳﻧﺎ ﻣﻧﻬﻡ َﻣﻥ‬ ‫ﺻـ ِﻔّﻲ ﺧﺎﻁﺭﻩ ﻛﻣﺎ ﻓﻌﻝ ﺍﻟﻧﺑﻲ ﺃﻟﻳﺷﻊ ﻋﻠﻳﻪ‬ ‫ﻳﺗﻬﻳّﺄ ﺑﺄﻥ ﻳـﺑ ُ‬ ‫ﺳﻁ ﻧﻔﺳﻪ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻔﺭﺣﺔ ﻭﻳُ َ‬ ‫ﺍﻟﺳﻼﻡ ﻓﻲ ﻗﻭﻟﻪ ﴿ﻭﺍﻵﻥ ﺍﺩﻋﻭﺍ ﻋﺎﺯﻑ ﻋﻭﺩ﴾‪ ،97‬ﻓﺟﺎءﻩ ﺍﻟﻭﺣﻲ‪ ،‬ﻭﻟﻳﺱ ﻫﻭ ﺿﺭﻭﺭﻱ‬ ‫ﺃﻥ ﻳﻭﺣﻲ ﺇﻟﻳﻪ ﻣﺗﻰ ﺗﻬﻳّﺄ ﻭﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﻣﺗّﻰ ﺷﺎء ﻗﺎﻝ ﴿ﺍﻧﺗﻅﺭﻭﺍ ﺭﻳﺛﻣﺎ ﺃﺳﻣﻊ ﺑﻣﺎ‬ ‫ﺳﺭﻭﺍ‬ ‫ﻳﺄﻣﺭﻛﻡ ﷲ﴾‪ ،98‬ﻭﻗﺎﻝ ﴿ ُﻣﺭ ﻫﺭﻭﻥ ﺃﺧﺎﻙ ﺑﺄﻥ ﻻ ﻳﺩﺧﻝ ﻓﻲ ﻛﻝ ﻭﻗﺕ﴾‪ ،99‬ﻭﻓ ّ‬ ‫)ﺣﺭﻡ ﷲ ﻋﻠﻰ ﻫﺭﻭﻥ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺃﻥ ﻳﺩﺧﻝ ﺍﻟﻣﻌﺑﺩ ﻓﻲ ﻛ ّﻝ ﻭﻗﺕ ﻭﻻ ﻛﺎﻥ‬ ‫ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ّ‬ ‫ﻫﺫﺍ ﺍﻟﺗﺣﺭﻳﻡ ﻋﻠﻰ ﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﺳﻠـّـﻡ ﷲ ﻋﻠﻳﻪ(‪.‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺛﺎﻣﻧﺔ ﻫﻲ ّ‬ ‫ﺃﻥ ﺍﻟﺗﻭﺭﺍﺓ ﻣﻥ ﺍﻟﺳﻣﺎء‪ ،‬ﻳﻌﻧﻲ ﻣﻥ ﻋﻧﺩ ﷲ‪.‬‬ ‫ﻭﺫﻟﻙ ﺑﺄﻥ ﻳﻌﺗﻘﺩ ّ‬ ‫ﺃﻥ ﺟﻣﻳﻊ ﻫﺫﻩ ﺍﻟﺗﻭﺭﺍﺓ ﺍﻟﻣﻭﺟﻭﺩﺓ ﺑﺄﻳﺩﻳﻧﺎ ﻳﻭﻣﻧﺎ ﻫﺫﺍ ﻫﻲ ﺍﻟﺗﻭﺭﺍﺓ ﺍﻟﻣﻧﺯﻟﺔ‬ ‫ﻋﻠﻰ ﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﻭﺃﻧّﻬﺎ ﻛﻠﻬﺎ ﻣﻥ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺩﻳﺭ ﺃﻋﻧﻲ ﺃﻧّﻬﺎ ﻭﺻﻠﺕ ﻟﻪ ﻛﻠﻬﺎ ﻣﻥ ﻗﺑﻝ ﷲ‬ ‫‪ 96‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺧﺭﻭﺝ‪ ،‬ﻓﺻﻝ ‪ ،٣٣‬ﺁﻳﺔ ‪١١‬‬ ‫‪ 97‬ﻛﺗﺎﺏ ﺍﻟﻣﻠﻭﻙ ﺍﻟﺛﺎﻧﻲ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣‬ﺁﻳﺔ ‪١٥‬‬ ‫‪ 98‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ ‪ ،٩‬ﺁﻳﺔ ‪٨‬‬ ‫‪ 99‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﻼﻭﻳﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،١٦‬ﺁﻳﺔ ‪٢‬‬ ‫‪26‬‬ ‫ﺍﻟﻭﺻﻭﻝ ﺍﻟﺫﻱ ﻳُﺳ ِ ّﻣﻳ ِﻪ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟ َﻣﺟﺎﺯ ﻛﻼﻡ‪ ،‬ﻭﻻ ﻳَﻌﻠﻡ ﻛﻳﻔﻳﺔ ﺫﻟﻙ ﺍﻟﻭﺻﻭﻝ ﺇﻻ ﻫﻭ‬ ‫ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‪ ،‬ﺍﻟﺫﻱ ﻭﺻﻝ ﺍﻟﻳﻪ‪ .‬ﻭﺃﻧّﻪ ﺑﻣﻧﺯﻟ ِﺔ ﻧﺎ ِﺳﺦ ٍ ﻳُﻣ ِﻠﻲ ﷲ ﻋﻠﻳﻪ ﻭﻳﻛﺗﺏ ﺟﻣﻳﻌﻬﺎ‬ ‫ﻣﺷﺭﻉ ﻭﻻ ﻓـ َ ْﺭﻕَ ﺑﻳﻥ ﴿ﻭﻛﺎﻥ ﺃﺑﻧﺎء ﺣﺎﻡ‪:‬‬ ‫ﺗﻭﺍﺭﻳﺧﻬﺎ ﻭﺃﺧﺑﺎﺭﻫﺎ ﻭﺷﺭﺍﺋﻌﻬﺎ ﻭﻛﺫﺍ ُ‬ ‫ﻲ ِّ‬ ‫ﺳ ِ ّﻣ َ‬ ‫ﻭﻣﺻﺭﻳْﻥ )ﻣﺻﺭ( ﻭﻓﻭﻁ )ﻟﻳﺑﻳﺎ( ﻭﻛﻧﻌﺎﻥ﴾‪﴿ ،100‬ﻭﻛﺎﻧﺕ ﺯﻭﺟﺗﻪ‬ ‫ﻛﻭﺵ )ﺍﻟﻧﻭﺑﺔ(‬ ‫َ‬ ‫ﺳ ّﺭﻳّﺔ﴾‪ 102‬ﺃﻭ ﴿ﺇﻧـّﻲ ﷲ ﺭﺑّـﻙ﴾‬ ‫ﻣﻬﻳﻁﺑﺋﻳﻝ ﺑﻧﺕ ﻣﻁﺭﺩ﴾‪﴿ ،101‬ﻭﻛﺎﻧﺕ ﺗﻤﻨﺎﻉ ُ‬ ‫‪103‬‬ ‫ﻭ﴿ﺍﺳﻣﻊ ﻳﺎ ﺇﺳﺭﺍﺋﻳﻝ ﷲ ﺭﺑّـﻧﺎ ﷲ ﺃﺣﺩ﴾‪ .104‬ﺍﻟﻛ ّﻝ ﻣﻥ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺩﻳﺭ‪ ،‬ﻭﻛ ّﻝ ﺗﻭﺭﺍﺓ ﷲ‬ ‫ﺳﻰ‪ 105‬ﻓﻲ ﺭﺃﻱ ﺍﻷﻧﺑﻳﺎء‬ ‫ﺍﻟﻛﺎﻣﻠﺔ ﻭﺍﻟﻁﺎﻫﺭﺓ ﻭﺍﻟﻣﻘﺩّﺳﺔ ﻭﺍﻟﺣﻘﻳﻘﺔ‪ .‬ﻭﺇﻧّﻣﺎ ﺻﺎﺭ ﻣﻧ ّ‬ ‫ﻟﺏ ﻭﻗِﺷﺭ‪ّ ،‬‬ ‫ﻭﺍﻟﺣﻛﻣﺎء ﺃﺷ ّﺩ ﻛﻔﺭ ﻭ ِﻧﻔﺎﻕ ﻣﻥ ﻛ ّﻝ ﻛﺎﻓﺭ ﻟﻅﻧّﺗﻪ ّ‬ ‫ﻭﺃﻥ ﻫﺫﻩ‬ ‫ﺃﻥ ﻓﻲ ﺍﻟﺗﻭﺭﺍﺓ ّ‬ ‫ﺍﻟﺗﻭﺍﺭﻳﺦ ﻭﺍﻷﺧﺑﺎﺭ ﻻ ﻓﺎﺋﺩﺓ ﻓﻳﻬﺎ ﻭﺃﻧّﻬﺎ ﻣﻥ ﻋﻧﺩ ﻣﻭﺳﻰ ﺳﻠّﻡ ﷲ ﻋﻠﻳﻪ ﻭﻫﻭ ﻣﻌﻧﻰ ﻟﻳﺳﺕ‬ ‫ﺍﻟﺗﻭﺭﺍﺓ ﻣﻥ ﻋﻧﺩ ﷲ‪ .‬ﻗﺎﻟﻭﺍ ﻫﻭ ﺍﻟﺫﻱ ﻳﻌﺗﻘﺩ ّ‬ ‫ﺃﻥ )ﻛ ّﻝ ﺍﻟﺗﻭﺭﺍﺓ ﻣﻥ ﻋﻧﺩ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺩﻳﺭ ﺇﻻ ﺁﻳﺔ‬ ‫ﻭﺍﺣﺩﺓ ﻟﻡ ﻳﻘﻠﻬﺎ ﺍﻟﻘﺩّﻭﺱ ﺍﻟﻣﺑﺎﺭﻙ ﺑﻝ ﻣﻭﺳﻰ ﻣﻥ ﺗِﻠﻘﺎ َء ﺫﺍﺗﻪ(‪ .106‬ﻭﻫﺫﺍ ﺍﻟﺫﻱ ﻗﻳﻝ ﻓﻲ‬ ‫ﺍﻟﺗﻭﺭﺍﺓ‪﴿ :‬ﺍﺣﺗﻘﺭ ﻛﻼﻡ ﷲ﴾‪ .107‬ﺗﻌﺎﻟﻰ ﷲ ﻋﻠﻰ ﻗﻭﻝ ﺍﻟﻛﺎﻓﺭﻳﻥ‪ .‬ﺑﻝ ﻛ ّﻝ ﺣﺭﻑ ﻣﻧﻬﺎ ﻓﻳﻪ‬ ‫ﺩﺭﻙ ﻏﺎﻳﺔ ﺣﻛﻣﺗﻬﺎ ﴿ﺃﻁـْ َﻭﻝ ﻣﻥ ﺍﻷﺭﺽ‬ ‫ﺍﻟﺣﻛﻡ ﻭﺍﻟﻌﺟﺎﺋﺏ ﻟﻣﻥ ﻓ ّﻬﻣﻪ ﷲ‪ ،‬ﻭﻻ ﺗ ُ َ‬ ‫‪ 100‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺗﻛﻭﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،١٠‬ﺁﻳﺔ ‪٦‬‬ ‫‪ 101‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺗﻛﻭﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،٣٦‬ﺁﻳﺔ ‪٣٩‬‬ ‫‪ 102‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺗﻛﻭﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،٣٦‬ﺁﻳﺔ ‪١٢‬‬ ‫‪ 103‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺧﺭﻭﺝ‪ ،‬ﻓﺻﻝ ‪ ،٢٠‬ﺁﻳﺔ ‪٢‬‬ ‫‪ 104‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺗﺛـﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،٨‬ﺁﻳﺔ ‪۴‬‬ ‫ﺳﻰ ﺑﻥ ﺣﺯﻗﻳّﺎﻩ ﺍﻟﺫﻱ ﻛﺎﻥ ﻣﻠﻛـًﺎ ﻋﻠﻰ ﻳﻬﻭﺫﺍ ﻭﺍﺭﺗ ّﺩ ﺍﻟﻰ ﺍﻟﻭﺛـﻧﻳّﺔ‬ ‫‪ 105‬ﺍﻟﻣﻠﻙ ﻣﻧ ّ‬ ‫‪ 106‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺳﻧﻬﺩﻭﻳﻥ‪ ،‬ﺻﻔﺣﺔ ‪ ،٩٩‬ﺃ‬ ‫‪ 107‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ ‪ ،١٥‬ﺁﻳﺔ ‪٣١‬‬ ‫‪27‬‬ ‫ﺭﺏ ِ ﻳﻌﻘﻭﺏ‬ ‫ﻭﺃﻋ َْﺭﺽ ﻣﻥ ﺍﻟﺑﺣﺭ﴾‪ ،108‬ﻭﻟﻳﺱ ﻟﻺﻧﺳﺎﻥ ﺇﻻ ﺍﻟ َﺣﺫﻭ ﻧﺣﻭ ﺩﺍﻭﻭﺩ ﻣﺳﻳ ُﺢ ّ‬ ‫ﻲ ﻓﺄﻧﻅﺭ ﻋﺟﺎﺋﺏ ﺗﻭﺭﺍﺗﻙ﴾‪ ،109‬ﻭﻛﺫﻟﻙ ﺗﻔﺳﻳﺭﻩ ﺍﻟﻣﻧﻘﻭﻝ ﻫﻭ‬ ‫ﺍﻟﺫﻱ ﺩﻋﺎ ﴿ﺍﻛﺷﻑ ﻋﻳﻧ ّ‬ ‫ﺍﻟﻣﻅﻠـّﺔ‪ 110‬ﻭﺍﻟﻠﻭﻻﺏ‬ ‫ﺃﻳ ً‬ ‫ﺿﺎ ﻣﻥ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺩﻳﺭ ﻭﻫﺫﺍ ﺍﻟﺫﻱ ﻧﻌﻠﻣﻪ ﺍﻟﻳﻭﻡ ﻣﻥ ﺻﻔﺔ ِ‬ ‫‪111‬‬ ‫ﻭﺍﻟﺷﻭﻓﺎﺭ‪ 112‬ﻭﻟﺻﻳﺻﻳﺕ‪ 113‬ﻭﺍﻟﺗ ِﻔﻠـِّـﻳﻥ‪ 114‬ﻭﻏﻳﺭﻫﺎ ﻫﻲ ﺑﻌﻳﻧﻬﺎ ﺍﻟﺻﻔﺔ ﺍﻟﺗﻲ ﻗﺎﻝ ﷲ‬ ‫ﻟﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﻭﻗﺎﻝ ﻟﻧﺎ‪ ،‬ﻭﻫﻭ ﻣﻭﺻﻝ ﺭﺳﺎﻟﺔ ﺃﻣﻳﻥ ﻓﻲ ﺗﻭﺻﻳﻠﻪ‪ .‬ﻭﺍﻟﻘﻭﻝ ﺍﻟﻣﺩﻟﻭﻝ ﺑﻪ‬ ‫ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺛﺎﻣﻧﺔ ﻫﻭ ﻗﻭﻟﻪ ﴿ﺑﻬﺬﺍ ﺳﺘﻌﻠﻤﻮﻥ ّ‬ ‫ﺃﻥ ﷲ ﺃﺭﺳﻠﻨﻲ ﻷﻋﻤﻞ ﺟﻤﻴﻊ ﻫﺬﻩ‬ ‫ﺍﻷﻋﻤﺎﻝ ﻭﺃﻧـّﻬﺎ ﻟﻴﺴﺖ ﺻﺎﺩﺭﺓ ﻋﻦ ﻧﻔﺴﻲ﴾‪.115‬‬ ‫ﻭﺍﻟﻘﺎﻋـﺩﺓ ﺍﻟﺗﺎﺳﻌﺔ ﺍﻟﻧﺳﺦ‪.‬‬ ‫ﻭﺫﻟﻙ ّ‬ ‫ﺃﻥ ﻫﺫﻩ ﺷﺭﻳﻌﺔ ﻣﻭﺳﻰ ﻻ ﺗﻧﺳﺦ ﻭﻻ ﺗﺄﺗﻲ ﺷﺭﻳﻌﺔ ِﻣﻥ ﻗﺑﻝ ﷲ ﻏﻳﺭﻫﺎ‪ ،‬ﻭﻻ ﻳُﺯﺍﺩ‬ ‫ﺍﻟﻧﺹ ﻭﻻ ﻓﻲ ﺍﻟﺗﻔﺳﻳﺭ‪ ،‬ﻗﺎﻝ ﴿ﻛ ّﻝ ﻣﺎ ﺃﻭﺻﻳﻛﻡ ﺑﻪ ﻻ‬ ‫ﻓﻳﻬﺎ ﻭﻻ ﻳُﻧﻘـَﺹ ﻣﻧﻬﺎ ﻻ ﻓﻲ‬ ‫ّ‬ ‫‪ 108‬ﻛﺗﺎﺏ ﺃﻳّﻭﺏ‪ ،‬ﺳﻭﺭﺓ ‪ ،١١‬ﺁﻳﺔ ‪٩‬‬ ‫‪ 109‬ﺍﻟﺯﺑﻭﺭ‪ ،‬ﺳﻭﺭﺓ ‪ ،١١٩‬ﺁﻳﺔ ‪١٨‬‬ ‫‪ 110‬ﺍﻟﻛﻭﺥ ﺍﻟﻣﺳﺗﺧﺩﻡ ﻓﻲ ﻋﻳﺩ ﺍﻟﻣﻅﻼﺕ‬ ‫‪ 111‬ﻓﺭﻉ ﻣﻥ ﻗﻠﺏ ﺍﻟﻧﺧﻠﺔ ﻳﺳﺗﺧﺩﻡ ﻓﻲ ﻋﻳﺩ ﺍﻟﻣﻅﻼﺕ‬ ‫‪ 112‬ﺍﻟﺑﻭﻕ ﺍﻟﻣﺻﻧﻭﻉ ﻣﻥ ﻗﺭﻥ ﺍﻟﻣﺎﻋﺯ ﺃﻭ ﺍﻟﻐﺯﺍﻝ‪ ،‬ﺍﻟﻳﺳﺗﺧﺩﻡ ﻓﻲ ﻋﻳﺩ ﺭﺃﺱ ﺍﻟﺳﻧﺔ‬ ‫ﺻﺔ ً ﺧﻼﻝ ﺻﻼﺓ ﺍﻟﺻﺑﺢ‬ ‫‪ُ 113‬ﻫﺩّﺍﺏ ﺍﻟﺛﻭﺏ ﺍﻟﻣﻠﺑﻭﺱ ﺧﺎ ّ‬ ‫ﺻﺔ ً ﺧﻼﻝ ﺻﻼﺓ ﺍﻟﺻﺑﺢ‬ ‫‪ 114‬ﺻﻧﺩﻭﻕ ﺃﺳﻭﺩ ﺻﻐﻳﺭ ﻳﻭﺿﻊ ﻋﻠﻰ ﺍﻟﺟﺑﻬﺔ ﻭﻋﻠﻰ ﺍﻟﺫﺭﺍﻉ ﺧﺎ ّ‬ ‫ﻭﺩﺍﺧﻝ ﻫﺫﺍ ﺍﻟﺻﻧﺩﻭﻕ ﺁﻳﺎﺕ ﻣﻥ ﺍﻟﺗﻭﺭﺍﺓ‬ ‫‪ 115‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ ‪ ،١٦‬ﺁﻳﺔ ‪٢٨‬‬ ‫‪28‬‬ ‫ﺗـُﺯﻳﺩﻭﺍ ﻋﻠﻳﻪ ﻭﻻ ﺗـُـﻧﻘﺻﻭﺍ ﻣﻧﻪ﴾‪ .116‬ﻭﻗﺩ ﺑﻳّﻧّﺎ ﻣﺎ ﻳﻧﺑﻐﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﻓﻲ ﺻﺩﺭ ﻫﺫﺍ‬ ‫ﺍﻟﺗﺄﻟﻳﻑ‪.‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻌﺎﺷﺭﺓ ﺃﻧّﻪ ﺗﻌﺎﻟﻰ ﻳﻌﻠﻡ ﺃﻓﻌﺎﻝ ﺍﻟﻧﺎﺱ ﻭﻻ ﻳُﻬ ِﻣﻠﻬﺎ‬ ‫ﻭﻟﻳﺱ ﻛﺭﺃﻱ ﻣﻥ ﻗﺎﻝ ﴿ ّ‬ ‫ﺍﻷﺭﺽ﴾‪ ،117‬ﺑﻝ ﻣ ّﻣﺎ ﻗﺎﻝ ﴿ﻋﻅﻳﻡ ﻓﻲ ﺍﻟﻣﺷﻭﺭﺓ‬ ‫ﺇﻥ ﷲ ﻏﺎﺩﺭ‬ ‫َ‬ ‫ﻭﻗﺎﺩﺭ ﻗﻲ ﺍﻟﻌﺩﻝ ﻭﻋﻳﻧﻳﻙ ﻣﻔﺗﻭﺣﺗﺎﻥ ﺗـُﺭﺍﻗﺑﺎﻥ ﺟﻣﻳﻊ ﻁـ ُ ُﺭﻕ ﺍﻹﻧﺳﺎﻥ﴾‪ ،118‬ﻭﻗﺎﻝ‬ ‫ﺷﺭ ﺍﻹﻧﺳﺎﻥ ﻓﻲ ﺍﻷﺭﺽ﴾‪ ،119‬ﻭﻗﺎﻝ ﴿ ّ‬ ‫ﺻﺭﺍﺥ ﺳﺩﻭﻡ‬ ‫﴿ﻭﺭﺃﻯ ﷲ ﺃﻥ َﻛـﺛـ ُ َﺭ ﱡ‬ ‫ﺇﻥ ُ‬ ‫ﻭﻏﻣﻭﺭﺍﻩ ﻛﺛـ ُ َﺭﺕ﴾‪ ،120‬ﻓﻬﺫﺍ ﻳﺩ ّﻝ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﻌﺎﺷﺭﺓ‪.‬‬ ‫ﺟﺎﺯﻱ َﻣﻥ ﻳﻣﺗﺛﻝ ﺃﻭﺍﻣﺭ ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻭﻳﻌﺎﻗﺏ َﻣﻥ‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺣﺎﺩﻳﺔ ﻋﺷﺭ ﺃﻧّﻪ ﺗﻌﺎﻟﻰ ﻳُ ِ‬ ‫ﻳﺭﺗﻛﺏ ﻧﻭﺍﻫﻳﻬﺎ‪ّ .‬‬ ‫ﻭﺃﻥ ﺃﻋﻅﻡ ﺟﺯﺍﺋﻪ ﺍﻵﺧﺭﺓ‪ ،‬ﻭﺃﺷ ّﺩ ﻋﻘﺎﺑﻪ ﺍﻻﻧﻘﻁﺎﻉ‪ ،‬ﻭﻗﺩ ﻗﻠﻧﺎ ﻓﻲ ﻫﺫﺍ‬ ‫ﻭﺍﻟﻧﺹ ﺍﻟﻣﺩﻟﻭﻝ ﺑﻪ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ ﻗﻭﻟﻪ ﴿ﺇﺫﺍ ﺗﻐﻔﺭ ﺧﻁﺎﻳﺎﻫﻡ‬ ‫ﺍﻟﻔﺻﻝ ﻣﺎ ﻓﻳﻪ ﻛﻔﺎﻳﺔ‪.‬‬ ‫ّ‬ ‫‪121‬‬ ‫ﻲ ﺃﻣﺣﻭﻩ ﻣﻥ ﻛﺗﺎﺑﻲ﴾‬ ‫ﻭﺇﻻ ﻓﺎﻣ ُﺣﻧﻲ ﻣﻥ ﻛﺗﺎﺑﻙ﴾ ‪ ،‬ﻭﺟﺎﻭﺑﻪ ﺗﻌﺎﻟﻰ ﴿ َﻣﻥ ﺃﺧﻁﺄ ﺇﻟ ّ‬ ‫ﺟﺎﺯﻱ ﻫﺫﺍ ﻭﻳﻌﺎﻗﺏ ﻫﺫﺍ‪.‬‬ ‫ﺩﻟﻳﻝ ﻋﻠﻰ ﺗﺣﺻﻳﻝ ﺍﻟﻁﺎﺋﻊ ﻭﺍﻟﻌﺎﺻﻲ ﻟﻳُ ِ‬ ‫‪ 116‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺗﺛﻧﺳﺔ‪ ،‬ﻓﺻﻝ ‪ ،١٣‬ﺁﻳﺔ ‪١‬‬ ‫‪ 117‬ﻛﺗﺎﺏ ﻳﺣﺯﻗﻳﻝ‪ ،‬ﺳﻭﺭﺓ ‪ ،٨‬ﺁﻳﺔ ‪١٢‬‬ ‫‪ 118‬ﻛﺗﺎﺏ ﻳﺭﻣﻳﺎﻩ‪ ،‬ﺳﻭﺭﺓ ‪ ،٣٢‬ﺁﻳﺔ ‪١٩‬‬ ‫‪ 119‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺗﻛﻭﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،٦‬ﺁﻳﺔ ‪٥‬‬ ‫‪ 120‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺗﻛﻭﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،١٨‬ﺁﻳﺔ ‪٢٠‬‬ ‫‪ 121‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺧﺭﻭﺝ‪ ،‬ﻓﺻﻝ ‪ ،٣٢‬ﺁﻳﺔ ‪٣٢‬‬ ‫‪ 122‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﺳﻔﺭ ﺍﻟﺧﺭﻭﺝ‪ ،‬ﻓﺻﻝ ‪ ،٣٢‬ﺁﻳﺔ ‪٣٣‬‬ ‫‪29‬‬ ‫‪122‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺛﺎﻧﻳﺔ ﻋﺷﺭ ﺃﻳّﺎﻡ ﺍﻟﻣﺳﻳﺢ‬ ‫ﻭﻫﻭ ﺍﻹﻳﻣﺎﻥ ﻭﺍﻟﺗﺻﺩﻳﻖ ﺑ َﻣﺟﻳﺋﻪ ﻭﻻ ﻳﺳﺗﺑﻁﺊ )ﺣﺗﻰ ﺇﺫﺍ ﻳﺳﺗﻐﺭﻕ ﻭﻗﺗـًﺎ ﻁﻭﻳﻼ‬ ‫ﺿﺭﺏ ﻟﻪ ﺃﺟﻼ ﻭﻻ ﻳﺗﺄﻭﻝ ﺍﻟﻧﺻﻭﺹ ﻹﺧﺭﺍﺝ ﻭﻗﺕ َﻣﺟﻳﺋﻪ‪ ،‬ﻭﺣﻛﻣﺎء‬ ‫ﻓﺗﻭﻗـ ّ ْﻌﻪ(‪ ،‬ﻭﻻ ﻳَ ِ‬ ‫ﺳﺩ ﻋﻘﻭﻝ ﺍﻟﺫﻳﻥ ﻳﺣﺳﺑﻭﻥ ﺍﻟﻧﻬﺎﻳﺔ(‪ .123‬ﻭﺃﻥ ﻳﻌﺗﻘﺩ ﻓﻳﻪ ﻣﻥ ﺍﻟﺗﻌﻅﻳﻡ‬ ‫ﺍﻟﺗﻠﻣﻭﺩ ﻳﻘﻭﻟﻭﻥ )ﺗـﻔ ُ‬ ‫ﻭﺍﻟﻣﺣﺑّﺔ ﻭﺍﻟﺩﻋﺎء ﻟﻪ ﻋﻠﻰ ﻗـ َ ْﺩ ِﺭ ﻣﺎ ﺟﺎ َء ﻓﻳﻪ ﻋﻠﻰ ﺃﻳﺩﻱ ﻛ ّﻝ ﻧﺑﻲ ﻣﻥ ﺳﻳّﺩﻧﺎ ﻣﻭﺳﻰ ﺳﻠـّﻡ‬ ‫ﷲ ﻋﻠﻳﻪ ﺇﻟﻰ ﺍﻟﻧﺑﻲ ﻣﻸﻛﻲ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‪ .124‬ﻭ َﻣﻥ ّ‬ ‫ﺃﻣﺭﻩ ﻛﺫّﺏ ﺍﻟﺗﻭﺭﺍﺓ‬ ‫ﺷﻙ ﻓﻳﻪ ﺃﻭ ﺍﺳﺗﻘ ّﻝ َ‬ ‫ﺍﻟﺗﻲ ﻭﻋﺩﺕ ﺑﻪ ﺑﺗﺻﺭﻳﺢ ﻓﻲ ﺳﻭﺭﺓ ﺑﻠﻌﺎﻡ‪ 125‬ﻭﺳﻭﺭﺓ ﻭﺃﻧﺗﻡ ﻣﺎﺛﻠﻭﻥ‪ .126‬ﻭﻣﻥ ﺟﻣﻠﺔ ﻫﺫﻩ‬ ‫ﺍﻟﻘﺎﻋﺩﺓ ﺃﻥ ﻻ َﻣ ِﻠﻙ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﺇﻻ ﻣﻥ ﺍﻟﻣﻠﻙ ﺩﺍﻭﻭﺩ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻭﻣﻥ ﻧﺳﻝ ﺍﻟﻣﻠﻙ‬ ‫ﺳﻼﻟﺔ ﺍﻟﺩﺍﻭﻭﺩﻳّﺔ‬ ‫ﻑ ﺃﻣﺭ ﻫﺫﻩ ﺍﻟ ُ‬ ‫ﺳﻠﻳﻣٰ ﻥ ﺑﻥ ﺩﺍﻭﻭﺩ ﻋﻠﻳﻬﻣﺎ ﺍﻟﺳﻼﻡ ﺧﺎ ّ‬ ‫ﺻﺔ‪ ،‬ﻭﻛ ّﻝ َﻣﻥ ﺧﺎﻟـ َ َ‬ ‫َﻛﻔَ َﺭ ﺑﺎۦ ﻭﺑﻧﺻﻭﺹ ﺃﻧﺑﻳﺎﺋﻪ‪.‬‬ ‫ﻭﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺛﺎﻟﺛﺔ ﻋﺷﺭ ﺍﻟﻘﻳﺎﻣﺔ ﻭﻗﺩ ﺑﻳـّﻧـّﺎﻫﺎ‪.‬‬ ‫ﺳ ِﻠ َﻣ ْ‬ ‫ﺕ ﻟﻺﻧﺳﺎﻥ ﻫﺫﻩ ﺍﻟﻘﻭﺍﻋـﺩ ﻛﻠﻬﺎ ﻭﺻ ّﺢ ﺍﻋﺗﻘﺎﺩﻩ ﻟﻬﺎ ﻓﻬﻭ ﺩﺍﺧﻝ ﺃ ّﻣﺔ ﺇﺳﺭﺍﺋﻳﻝ‬ ‫ﻓﺈﺫﺍ َ‬ ‫ﻭﻳﻠﺯَ ﻡ َﻣﺣﺑﱠـﺗَﻪ ﻭﺍﻟﺷﻔﻘﺔ ﻋﻠﻳﻪ‪ ،‬ﻭﻛ ّﻝ ﻣﺎ ﻓﺭﺽ ﷲ ﻟﺑﻌﺿﻧﺎ ﻋﻠﻰ ﺑﻌﺽ ﻣﻥ ﺍﻟﻣﺣﺑﺔ‬ ‫ﻭﺍﻹﺧﺎء ﻭﻟﻭ ﻓﻌﻝ ﻣﺎ ﻋﺳﻰ ﺃﻥ ﻳﻛﻭﻥ ﻣﻥ ﺍﻟﺟﺭﺍﺋﻡ ﻣﻥ ﺃﺟﻝ ﺍﻟﺷﻬﻭﺓ ﻭﻏَﻠـَﺑَﺔ ﺍﻟﻁﺑﺎﺋﻊ‬ ‫ﺻﺔ ﻓﻲ ﺍﻵﺧﺭﺓ ﻭﻫﻭ ﻣﻥ ﺧﻭﺍﻁﺊ ﺑﻧﻲ‬ ‫ﺍﻟﻧﺎﻗﺻﺔ ﻓﻬﻭ ﻳُﻌﺎﻗـَﺏ ﻋﻠﻰ ﻗـ َ ْﺩ ِﺭ ِﻋﺻﻳﺎﻧﻪ ﻭﻟﻪ ﺣ ّ‬ ‫ﺇﺳﺭﺍﺋﻳﻝ‪ .‬ﻭﺇﺫﺍ ﺍﺧﺗﻠـّﺕ ﻟﻠﺷﺧﺹ ﺍﻟﻳﻬﻭﺩﻱ ﻗﺎﻋﺩﺓ ﻣﻥ ﻫﺫﻩ ﺍﻟﻘﻭﺍﻋﺩ ﻓﻘﺩ ﺧﺭﺝ ﻣﻥ ﺍﻷ ّﻣﺔ‬ ‫‪ 123‬ﺍﻟﺗﻠﻣﻭﺩ ﺍﻟﺑﺎﺑﻠﻲ‪ ،‬ﺟﺯء ﺳﻧﻬﺩﺭﻳﻥ‪ ،‬ﺻﻔﺣﺔ ‪ ،٩٧‬ﺏ‬ ‫‪) 124‬ﺍﻟﻧﺑﻲ ﺍﻟﻳﻬﻭﺩﻱ ﺍﻷﺧﻳﺭ(‬ ‫‪ 125‬ﻫﻲ ﺳﻭﺭﺓ ﺑﻼﻕ‪ .‬ﺍﻟﺗﻭﺭﺍﺓ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﺻﻝ‪ ،٢٢‬ﺁﻳﺔ ‪ ٢‬ﺣﺗﻰ ﻓﺻﻝ ‪ ،٢٥‬ﺁﻳﺔ ‪٩‬‬ ‫‪ 126‬ﺍﻟﺗﻭﺭﺍﺓ‪ .‬ﻛﺗﺎﺏ ﺍﻟﺗـﺛـﻧﻳﺔ‪ ،‬ﻓﺻﻝ ‪ ،٢٩‬ﺁﻳﺔ ‪ ٩‬ﺣﺗﻰ ﻓﺻﻝ ‪ ،٣٠‬ﺁﻳﺔ ‪٢٠‬‬ ‫‪30‬‬ ‫ﻭﻛﻔﺭ ﺑﺎﻷﺻﻭﻝ‪ ،‬ﻭﻳﺗﺳ ّﻣﻰ ﻛﺎﻓﺭ ﻭﺯﻧﺩﻳﻖ‪ ،‬ﻭﻗﺎﻁﻊ ﺍﻷﺷﺟﺎﺭ‪ ،127‬ﻭﻳﻠﺯﻡ ﺑـِـ ْﻐﺿﺗَﻪ‬ ‫ﻁﻭﻟﺕُ ﺍﻟﻛﻼﻡ ﺟﺩٹﺍ ﻭﺧﺭﺟﺕُ‬ ‫ﻭﻫَﻼ َﻛﻪُ‪ 128‬ﻭﻋﻧﻪ ﻳﻘﻭﻝ ﴿ﺃﻻ ﺃﺑ ِﻐﺽ ُﻣﺑ ِﻐ ِ‬ ‫ﺿـﻳﻙ﴾‪ .129‬ﻭﻗﺩ ّ‬ ‫‪ 127‬ﺗﻭﺳﻔﺗﺎ ﺣﺟﻳﺟﺎﺓ ﻓﺻﻝ ‪ :٥٠ ،٢‬ﻳﻌﻧﻲ ﺩ ّﻣﺭ ﺍﻟﺟﻳّﺩ ﻭﺍﻟﺟﻣﻳﻝ‬ ‫‪ّ 128‬‬ ‫ﺇﻥ ﻓﻲ ﺍﻟﺷﺭﻳﻌﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻫﻧﺎﻙ ﺃﻧﻭﺍﻉ ﻣﺧﺗﻠﻔﺔ ﻣﻥ ﻋﻘﻭﺑﺔ ﺍﻹﻋﺩﺍﻡ ﺍﻟﺗﻲ ﺗﺭﺗﺑﻁ ﺑﺟﺭﺍﺋﻡ ﻣﺣﺩّﺩﺓ‬ ‫ّ‬ ‫ﻭﻟﻛﻥ ﻛ ّﻝ ﻫﺫﻩ ﺍﻷﻧﻭﺍﻉ ﻣﻥ ﻋﻘﻭﺑﺔ ﺍﻹﻋﺩﺍﻡ ﻫﻲ ﻣﻥ‬ ‫ﻣﺛﻝ ﺍﻟﺭﺟﻡ ﻭﺍﻟﺣﺭﻕ ﻭﻗﻁﻊ ﺍﻟﺭﺃﺱ ﻭﺍﻟﺧﻧﻖ‪،‬‬ ‫ﺍﻟﻌﻘﻭﺑﺎﺕ ﺍﻟﻧﻅﺭﻳﺔ ﻭﺍﻟﺗﻬﺩﻳﺩ ﺑﻬﺎ ﻻ ﻳﻌﺩﻭ ﺃﻥ ﻳﻛﻭﻥ ﺭﺍﺩﻋـًﺎ ﻭﻋﻅﺔ ﻣﻥ ﺃﺟﻝ ﻳﻧﻐﺭﺱ ﻓﻲ ﺿﻣﻳﺭ‬ ‫ﺍﻟﺷﺧﺹ ﺍﻟﻭﻋﻲ ﻟﺧﻁﻭﺭﺓ ﺍﻟﻣﺧﺎﻟﻔﺔ ﻓﻘﻁ‪ .‬ﻣﻥ ﺍﻟﻧﺎﺣﻳﺔ ﺍﻟﻧﻅﺭﻳﺔ ﻳﻣﻛﻥ ﺍﻟﺣﻛﻡ ﺑﺎﻹﻋﺩﺍﻡ ﻓﻲ ﺍﻟﻳﻬﻭﺩﻳﺔ‬ ‫ﺇﻻ ﻓﻲ ﻅﺭﻭﻑ ﺍﺳﺗﺛـﻧﺎﺋﻳﺔ ﻟﻠﻐﺎﻳﺔ‪.‬‬ ‫ّﺃﻭﻻ‪ ،‬ﻻ ﻳُﺩﺍﻥ ﺷﺧﺹ ﺇﻻ ﻣﻥ ﻗﺑﻝ ﻣﺣﻛﻣﺔ ﺛﻼﺙ ﻭﻋﺷﺭﻳﻥ ﻗﺎﺽ ٍ ﺃﻭ ﺃﻛﺛﺭ‪ .‬ﻫﺫﻩ ﺍﻟﻣﺣﻛﻣﺔ ﺗﻌﻣﻝ‬ ‫ﺿﻭﺍ‪ .‬ﺍﻹﺣﺗﻳﺎﺟﺎﺕ ﺍﻟﻼﺯﻣﺔ‬ ‫ﺗﺣﺕ ﺳﻠﻁﺔ ﺍﻟﺳﻧﻬﺩﺭﻳﻥ ﻭﻫﻭ ﻣﺟﻠﺱ ﺩﻳﻧﻲ ﻣﻥ ﻭﺍﺣﺩ ﻭﺳﺑﻌﻳﻥ ُ‬ ‫ﻋ ً‬ ‫ﻷﻋﺿﺎء ﺍﻟﺳﻧﻬﺩﺭﻳﻥ ﺻﺎﺭﻣﺔ ﻟﻠﻐﺎﻳﺔ ﻭﻟﻡ ﻳﻛﻥ ﺳﻧﻬﺩﺭﻳﻥ ﻟﻣﺩّﺓ ﻗﺭﻭﻥ ﻋﺩﻳﺩﺓ‪ .‬ﺣﺗـّﻰ ﻓﻲ ﺍﻟﺯﻣﻥ ﺍﻟﺫﻱ‬ ‫ﻛﺎﻥ ﺍﻟﺳﻧﻬﺩﺭﻳﻥ ﻣﻭﺟﻭﺩًﺍ ﺧﻼﻟﻪ‪ ،‬ﻛﺎﻥ ﺣﻛﻡ ﺍﻹﻋﺩﺍﻡ ﻧﺎﺩ ًﺭﺍ ﺟﺩّﺍ‪ .‬ﻓﻠﺫﻟﻙ ﻗﺎﻝ ﺍﻟﺣﺎﺧﺎﻡ ﺍﻟﻌﺎﺯﺍﺭ ﺑﻥ‬ ‫ﻣﺭﺓ ﻭﺍﺣﺩﺓ ﻓﻘﻁ ﻓﻲ ﺳﺑﻌﻳﻥ‬ ‫ﻋﺯﺭﻳﺎ ﻓﻲ ﺍﻟﺗﻠﻣﻭﺩ‪ :‬ﻳﻌﺗﺑﺭ ﺳﻧﻬﺩﺭﻳﻥ ﻳﺣﻛـُﻡ ﻋﻠﻰ ﺭﺟﻝ ﺑﺎﻹﻋﺩﺍﻡ ﻭﻟﻭ ّ‬ ‫ﻋﺎﻡ ﻣﺩ ِ ّﻣ ًﺭﺍ )ﻗﺎﺳﻳًﺎ()ﻣﺷﻧﺎﺓ‪َ ،‬ﻣ ّﻛﻭﺕ ‪.(١٠ ,١‬‬ ‫ﻭﺛﺎﻧﻳًﺎ‪ ،‬ﻳﺟﺏ ﺃﻥ ﻳﻛﻭﻥ ﻋﻠﻰ ﺍﻷﻗ ّﻝ ﺍﺛﻧﻳﻥ ﺷﻬﻭﺩ ِﻋﻳﺎﻥ ﻋﻠﻰ ﺍﻟﺟﺭﻳﻣﺔ‪ .‬ﻭﻳﺟﺏ ّ‬ ‫ﺃﻥ ﺍﻟﺷﻬﻭﺩ ﺷﺎﻫﺩﻭﺍ‬ ‫ﺍﻟﺟﺭﻳﻣﺔ ﻛﻠّﻬﺎ ﻛﺎﻣﻠﺔً ﻓﻲ ﻛ ّﻝ ﺍﻟﺗﻔﺎﺻﻳﻝ‪ .‬ﻭﺇﻟﻰ ﺇﺿﺎﻓﺔ ﻫﺫﺍ ﻳﻭﺟﺩ ﻋﺩﺩ ﻛﺑﻳﺭ ﻣﻥ ﺍﻹﺣﺗﻳﺎﺟﺎﺕ ﺍﻟﻼﺯﻣﺔ‬ ‫ﻟﻠﺷﻬﻭﺩ‪ .‬ﻻ ﻳﻣﻛﻥ ﻟﻠﻣﺭﺃﺓ ﺃﻥ ﺗﻛﻭﻥ ﺷﺎﻫﺩﺓ ﻓﻲ ﻗﺿﻳﺔ ﻣﻥ ﻫﺫﺍ ﺍﻟﻘﺑﻳﻝ‪ .‬ﻭﻳﺟﺏ ﺃﻥ ﻳﻌﺭﻑ ﺍﻟﺷﻬﻭﺩ‬ ‫ﺍﻟﺗﻭﺭﺍﺓ ﻭﺍﻟﺷﺭﻳﻌﺔ‪ .‬ﻭﻳﺟﺏ ﺃﻧـّﻬﻡ ﻟﻳﺳﻭﺍ ﻣﻥ ﺃﻧﺳﺑﺎء ﺍﻟﻣﺟﺭﻡ ﻭﻟﻳﺳﻭﺍ ﺑﺄﻗﺎﺭﺏ ﺑﻌﺿﻬﻡ ﺍﻟﺑﻌﺽ‪ّ .‬‬ ‫ﺇﻥ‬ ‫ﻗﺎﻣﺭ ﻻ ﻳﻛﻥ ﺷﺎﻫﺩًﺍ ﻭﻻ ﻣﻧﺗﻬـِﻙ ﺍﻟﺳﺑﺕ ﻭﻻ ﺭﺟﻝ ﺃﻋﻣﺎﻝ ﺧﺎﺩﻉ ﺃﻭ ﺗﺎﺟﺭ ﻏﻳﺭ ﺷﺭﻳﻑ ﻭﻻ ﺁﺛﻡ ﻓﻲ‬ ‫ﻣﺟﺎﻻﺕ ﺧﻁﻳﺭﺓ ﺃﺧﺭﻯ‪.‬‬ ‫ﻭﺛﺎﻟﺛـًﺎ‪ ،‬ﻳﺟﺏ ﺃﻥ ﺷﻬﺩ ﺍﻟﺷﻬﻭﺩ ﺑﻌﺿﻬﻡ ﺍﻟﺑﻌﺽ ﻓﻲ ﻭﻗﺕ ﻭﻗﻭﻉ ﺍﻟﺟﺭﻳﻣﺔ‪ .‬ﻭﻳﺟﺏ ﺃﻥ ﻳُ َﺣﺫِﺭﻭﺍ ﻣﻥ‬ ‫ﻳﺷﺭﺣﻭﺍ ﻟﻪ ّ‬ ‫ﺃﻥ ﻫﺫﺍ ﺍﻟﻌﻣﻝ‬ ‫ﺍﻟﻣﺟﺭﻡ ﻟﻔﻅﻳٹﺎ‪ ،‬ﻓﻲ ﻏﺿﻭﻥ ﺛﻭﺍﻥ ٍ ﻗﻠﻳﻠﺔ ﻗﺑﻝ ﺍﻟﺟﺭﻳﻣﺔ‪ ،‬ﻭﻋﻠﻳﻬﻡ ﺃﻥ َ‬ ‫ﻳﺷﻛـّﻝ ﺍﻧﺗﻬﺎﻛـًﺎ ﺿ ّﺩ ﺍﻟﺗﻭﺭﺍﺓ ﻭﻳُﻌَﻠّﻣﻭﻩ ﺑﺎﻟﺿﺑﻁ ﻣﺎ ﻫﻲ ﺍﻟﻌﻘﻭﺑﺔ ﺇﺫﺍ ﺍﺭﺗﻛﺏ ﻫﺫﻩ ﺍﻟﺧﻁﻳﺋﺔ‪ .‬ﻳﺟﺏ ﺃﻥ‬ ‫ﻳﻛﻭﻥ ﺍﻟﺗﺣﺫﻳﺭ ﻣﻔﻬﻭ ًﻣﺎ ﺑﺷﻛﻝ ﻭﺍﺿﺢ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺷﺎﻫﺩ ﻟﺩﻳﻪ ﻋﺎﺋﻖ ﻓﻲ ﺍﻟﺗﻛﻠّﻡ ﺃﻭ ِﻋﻠّﺔ ﻓﻲ ﺍﻟﻧﻁﻖ‬ ‫ﻓﺗﺣﺫﻳﺭﻩ ﻏﻳﺭ ﺻﺣﻳﺢ‪ .‬ﻣﺑﺎﺷﺭﺓ ﺑﻌﺩ ﺍﻟﺗﺣﺫﻳﺭ ﻳﺟﺏ ﺃﻥ ﻳُﻌ ِﻠﻥ ﺍﻟﻣﺟﺭﻡ ﺃﻧـّﻪ ﻗﺩ ﻓﻬﻡ ﺍﻟﺗﺣﺫﻳﺭ ﻭﻳﺗﺟﺎﻫﻠﻪ‬ ‫ﺩﺭﻛـًﺎ ﺍﻟﻌﻘﻭﺑﺔ ﺗﻣﺎ ًﻣﺎ‪.‬‬ ‫ﻭﺃﻧـّﻪ ﺳﻭﻑ ﻳﺭﺗﻛﺏ ﺍﻟﺧﻁﻳﺋﺔ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻣﻥ ﺫﻟﻙ ُﻣ ِ‬ ‫ﻭﺭﺍﺑﻌًﺎ‪ّ ،‬‬ ‫ﺇﻥ ﺍﻟﻣﺣﻛﻣﺔ ﻓﻠﺗﺳﺗﺟﻭﺏ ﺍﻟﺷﻬﻭﺩ ﻋﻠﻰ ﺣﺩﺓ ﻭﺇﺫﺍ ﺗﺧﺗﻠﻑ ﺷﻬﺎﺩﺍﺗﻬﻡ ﺣﺗـّﻰ ﻓﻲ ﺃﺻﻐﺭ‬ ‫ﺍﻟﺗﻔﺎﺻﻳﻝ )ﻣﺛﻼ ﻓﻲ ﻟﻭﻥ ﻋﻳﻭﻥ ﺍﻟﺧﺎﻁﺊ( ﻓﻼ ﻳﻣﻛﻥ ﺃﻥ ﻳﺩﺍﻥ ﺍﻟﻣﺟﺭﻡ ﺑﺎﻹﻋﺩﺍﻡ‪.‬‬ ‫‪31‬‬ ‫ﻋﻥ ﻏﺭﺽ ﺗﺄﻟﻳﻔﻲ‪ ،‬ﻟﻛﻧّﻲ ﻓﻌﻠﺕُ ﺫﻟﻙ ﻟﻣﺎ ﺭﺃﻳﺗﻪ ﻣﻧﻔﻌﺔ ﻓﻲ ﺍﻹﻋﺗﻘﺎﺩ‪ ،‬ﻷﻧّﻲ ﺟﻣﻌﺕُ ﻟﻙ‬ ‫ﺃﺷﻳﺎء ﻛﺛﻳﺭﺓ ﻣﻔﻳﺩﺓ ﻣﻔﺗﺭﻗﺔ ﻓﻲ ﺩﻭﺍﻭﻳﻥ ﻋﻅﻳﻣﺔ ْ‬ ‫ﻭﻛﺭ ْﺭ ﻛﻼﻣﻲ ﻫﺫﺍ‬ ‫ﻓﻛﻥ ﺑﻬﺎ ﺳﻌﻳﺩًﺍ‪ّ ِ .‬‬ ‫ﻣﺭﺓ ﺃﻭ ﻣﻥ‬ ‫ﺻ َ‬ ‫ﻣﺭﺍﺕ ﻭﺗﺄ ّﻣﻠﻪ ﺗﺄ ﱡﻣﻼ ﺣﺳﻧًﺎ ﻭﺇﻥ ﺃﻁﻣﻌﺗﻙ ِﻫ ّﻣﺗﻙ ﺃﻧّﻙ ﺣ ّ‬ ‫ﺿﻪ ﻣﻥ ّ‬ ‫ّ‬ ‫ﻠﺕ ﺃﻏﺭﺍ َ‬ ‫ﻋ ِﻠ َﻡ ﷲ ﺃﻁﻣﻌﺗﻙ ﺑ ُﻣﺣﺎﻝ‪.‬‬ ‫ﻋﺷﺭ‪ ،‬ﻓﻘﺩ َ‬ ‫ﻓﻼ ﺗﻌ ّﺟﻝ ﻓﻳﻪ ﻷﻧّﻲ ﻟﻡ ﺃﺿﻌﻪ ﻛﻳﻑ ﺍﺗّـﻔﻖ ﺇﻻ ﺑﻌﺩ ﺗﺄ ّﻣﻝ ﻭﺗﺛﺑﱡﺕ ﻭ ُﻣﻁﺎﻟـَﻌَﺔ ﺍﻵﺭﺍء‬ ‫ﺍﻟﺻﺣﻳﺣﺔ ﻭﻏﻳﺭ ﺍﻟﺻﺣﻳﺣﺔ‪ ،‬ﻭﺗﺣﺻﻳﻝ ﻣﺎ ﻳﻠﺯﻡ ْ‬ ‫ﺃﻥ ﻳﻌﺗﻘﺩ ﻣﻧﻬﺎ‪ ،‬ﻭﺍﺳﺗﺧﺩﺍﻡ ﺑ ُﺣ َﺟﺞ‬ ‫ﺻﻭﺍﺏ‪.‬‬ ‫ﻭﺩﻻﺋﻝ ﻋﻠﻰ ﻛ ّﻝ ﻣﻌﻧﻰ ﻭﻣﻌﻧﻰ‪ِ ،‬‬ ‫ﻭﻣﻥ ﷲ ﺃﺳﺄﻝ ﺍﻟﺗﻭﻓﻳﻖ ﻧﺣﻭ ﺍﻟ َ‬ ‫ﻭﺃﺭﺟﻊ ﺇﻟﻰ ﻏﺭﺽ ﺍﻟﻔﺻﻝ‪...‬‬ ‫ﻱ ﺷﺧﺹ ﺑﺳﺑﺏ ﻗﺑﻭﻟﻪ ﺃﻭ ﺍﻋﺗﺭﺍﻓﻪ‬ ‫ﻭﺧﺎﻣ ً‬ ‫ﺳﺎ‪ ،‬ﻻ ﻳﻣﻛﻥ ﺃﻥ ﺷﻬﺩ ﺍﻟﻣﺟﺭﻡ ﺿ ّﺩ ﻧﻔﺳﻪ‪ .‬ﻓﻼ ﻳﺩﺍﻥ ﺃ ّ‬ ‫ﺑﺎﻟﺟﺭﻳﻣﺔ‪.‬‬ ‫ﻣﺟﺭﺩ ﺍﻷﻏﻠﺑﻳﺔ‪ .‬ﻭﻣﻊ ﺫﻟﻙ‪ ،‬ﺇﺫﺍ‬ ‫ﻭﺃﺧﻳﺭﺍ ﻻ ﻳﻣﻛﻥ ﻟﻠﻣﺣﻛﻣﺔ ﺃﻥ ﺗﺻﺩﺭ ﺣﻛﻡ ﺍﻹﻋﺩﺍﻡ ﺇﻻ ﻣﻊ ﺃﻛﺛﺭ ﻣﻥ‬ ‫ّ‬ ‫ً‬ ‫ﻗﺭﺭ ﺟﻣﻳﻊ ﺍﻟﻘﺿﺎﺓ ﻛﻠـّﻬﻡ ّ‬ ‫ﺃﻥ ﺍﻟﻣﺗـّﻬﻡ ﻫﻭ ُﻣﺫﻧِﺏ ﻓﺄﻁﻠﻖ ﺳﺭﺍﺣﻪ ﻷﻧـّﻪ ﺇﺫﺍ ﻻ ﻳﻭﺟﺩ ﺣﺗـّﻰ ﻗﺎﺽ ٍ‬ ‫ّ‬ ‫ﻱ ﺳﺑﺏ ﻟﺗﺑﺭﺋﺔ ﺍﻟﻣﺗـّﻬﻡ ﻓﻣﻥ ﺍﻟﻣﺣﺗﱠﻡ ّ‬ ‫ﺃﻥ ﺍﻟﻣﺣﻛﻣﺔ ﻋﻠﻰ ﺧﻁ ٍﺄ ﻭﻫﻲ ﻏﻳﺭ‬ ‫ﻭﺍﺣﺩ ﻳﺳﺗﻁﻳﻊ ﺍﻟﻌﺛﻭﺭ ﻋﻠﻰ ﺃ ّ‬ ‫ﺻﺎﻟﺣﺔ‪.‬‬ ‫ﻭﻧﺗﻳﺟﺔ ﻛ ّﻝ ﻫﺫﻩ ﺍﻟﻘﻳﻭﺩ ﻟﻡ ﺗﻛﻥ ﻋﻘﻭﺑﺔ ﺍﻟﻣﻭﺕ ﻓﻲ ﺍﻟﻳﻬﻭﺩﻳﺔ ﻣﻧﺫ ﺃﻟﻔـَﻳْﻥ ﺳﻧﺔ ﺗﻘﺭﻳﺑًﺎ‪ .‬ﻭﺍﻟﺣﺎﺧﺎﻡ‬ ‫ﻣﻭﺳﻰ ﺑﻥ ﻣﻳﻣﻭﻥ ﻗﺎﻝ ﻓﻲ ﻛﺗﺎﺑﺎﺗﻪ ﺇﻧـّﻪ ﻣﻥ ﺍﻷﻓﺿﻝ ﺇﺫﺍ ﻛﺎﻥ ﺃﻟﻑ ﺷﺧﺹ ُﻣﺫﻧِﺏ ﺃﻁﻠﻖ ﺳﺭﺍﺣﻬﻡ ﻣﻥ‬ ‫ﺃﻥ ﻳﺗ ّﻡ ﺗﻧﻔﻳﺫ ﺣﻛﻡ ﺍﻹﻋﺩﺍﻡ ﻋﻠﻰ ﺷﺧﺹ ﻭﺍﺣﺩ ﺑﺭﻱء‪.‬‬ ‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻙ ﻛﺗﺏ ﺍﻟﻣﺅﻟـّﻑ ﺍﻟﺣﺎﺧﺎﻡ ﻓﻲ ﻣﻛﺎﻥ ﺁﺧﺭ‪ ،‬ﻳﻌﻧﻲ ﻓﻲ ﻛﺗﺎﺑﻪ ﻋﻥ ﺍﻟﻔﻘﻪ ﺍﻟﻳﻬﻭﺩﻱ‬ ‫ﺍﻟﻣﺗﻣﺭﺩﻳﻥ‪ ،‬ﻓﺻﻝ ‪ ،٣‬ﺣﻛﻡ ‪ّ :(٣‬‬ ‫ﻟﻛﻥ ﺃﺑﻧﺎء ﻫﺅﻻء ﺍﻟﻣﻧﺣﺭﻓﻳﻥ‬ ‫"ﺗﺛﻧﻳﺔ ﺍﻟﺗﻭﺭﺍﺓ" )ﺳﻔﺭ ﺍﻟﻘﺿﺎﺓ‪ ،‬ﺃﺣﻛﺎﻡ‬ ‫ّ‬ ‫ﻭﺃﺣﻔﺎﺩﻫﻡ ﺍﻟﺫﻳﻥ ﺿﻠّﻠﻭﻫﻡ ﺃﺳﻼﻓﻬﻡ ﻭﺗﻭﻟـّﺩﻭﺍ ﻓﻲ ﺇﻟﺣﺎﺩ ﻭﺗﺭﺑّﻭﺍ ﻭﻓﻘـًﺎ ﻟﻠﺭﺩّﺓ‪ ،‬ﺇﻧّﻬﻡ ﻣﺛﻝ ﻁﻔﻝ ﺃﺳﺭﻭﻩ‬ ‫ﺍﻟﻛﺎﻓﺭﻭﻥ ﻭﺭﺑّﻭﻩ ﻓﻲ ﺩﻳﻧﻬﻡ ﻓﻬﻭ‬ ‫]ﺃﻱ ﻟﻳﺳﻭﺍ ﺑﻣﺳﺅﻭﻟﻳﻥ ﻭﻟﻳﺳﻭﺍ ﺑﻣﺳﺗﺣﻘـّﻳﻥ ﻟﻠﻌﻘﺎﺏ[‪ .‬ﻭﺣﺗّﻰ‬ ‫ّ‬ ‫ﺃﺿﻁﺭ ْ‬ ‫ﻟﻭ ﺳﻣﻊ ﻻﺣﻘـًﺎ ﺃﻧّﻪ ﻳﻬﻭﺩﻱ ﻭﺭﺃﻯ ﺍﻟﻳﻬﻭﺩ ﻭﺩﻳﻧﻬﻡ‪ ،‬ﺇﻧّﻪ ﻣﺎ ﺯﺍﻝ ﻛﺎﻟ ُﻣﺿﻁـ َ ّﺭ ﻷﻥ ﻧ ّ‬ ‫ﺷﺄﻭﻩ ﻓﻲ ﺧﺩﺍﻋﻬﻡ‪.‬‬ ‫ﻭﻧﻘﺭﺑﻬﻡ ﺑﺎﻟﻭﺳﺎﺋﻝ ﺍﻟ ِﺳﻠﻣﻳّﺔ ﺇﻟﻰ ﺟﻭﻫﺭ‬ ‫)‪ (...‬ﻭﻟﺫﻟﻙ ﻣﻥ ﺍﻟﻣﻧﺎﺳﺏ ﺃﻥ ﻧﻌﻳﺩﻫﻡ ﻣﻥ ﻁﺭﻳﻖ ﺍﻟﺗﻭﺑﺔ‬ ‫ّ‬ ‫ﻱ ﺷﺧﺹ ﺇﻟﻰ ﻗﺗﻠﻬﻡ‪.‬‬ ‫ﺍﻟﺗﻭﺭﺍﺓ‪ .‬ﻓﻼ ﻳﺟﻭﺯ ﺃﻥ ﻳﺑﺎﺩﺭ ﺃ ّ‬ ‫‪ 129‬ﺍﻟﺯﺑﻭﺭ‪ ،‬ﺳﻭﺭﺓ ‪ ،١٣٩‬ﺁﻳﺔ ‪٢١‬‬ ‫‪32‬‬