القواعد_الحسان_المتعلقة_بتفسير_القرآن

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪2‬‬ ‫ﻣﻘﺪﻣﺔ‬ ‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻬﺪﻳﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﺘﻮﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳﻴﺌﺎﺕ‬ ‫ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ‬ ‫ﻟﻪ‪ ،‬ﻭﺃﻥ ﳏﻤ ‪U‬ﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴ ‪U‬ﻤﺎ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﻬﺬﻩ ﺃﺻﻮﻝ ﻭﻗﻮﺍﻋﺪ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺟﻠﻴﻠﺔ ﺍﳌﻘﺪﺍﺭ‪ ،‬ﻋﻈﻴﻤﺔ ﺍﻟﻨﻔﻊ‪ ،‬ﺗﻌﲔ ﻗﺎﺭﺋﻬﺎ ﻭﻣﺘﺄﻣﻠﻬﺎ ﻋﻠﻰ ﻓﻬﻢ‬ ‫ﻛﻼﻡ ﺍﷲ‪ ،‬ﻭﺍﻻﻫﺘﺪﺍء ﺑﻪ‪ ،‬ﻭﳐﱪﻫﺎ ﺃﺟﻞ ﻣﻦ ﻭﺻﻔﻬﺎ؛ ﻓﺈ‪r‬ﺎ ﺗﻔﺘﺢ ﻟﻠﻌﺒﺪ ﻣﻦ ﻃﺮﻕ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻣﻨﻬﺎﺝ ﺍﻟﻔﻬﻢ ﻋﻦ‬ ‫ﺍﷲ‪ :‬ﻣﺎ ﻳﻐﲏ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﻔﺎﺳﲑ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻨﺎﻓﻌﺔ‪.‬‬ ‫ﺃﺭﺟﻮ ﺍﷲ ﻭﺃﺳﺄﻟﻪ ﺃﻥ ﻳﺘﻢ ﻣﺎ ﻗﺼﺪﻧﺎ ﺇﻳﺮﺍﺩﻩ‪ ،‬ﻭﻳﻔﺘﺢ ﻟﻨﺎ ﻣﻦ ﺧﺰﺍﺋﻦ ﺟﻮﺩﻩ ﻭﻛﺮﻣﻪ ﻣﺎ ﻳﻜﻮﻥ ﺳﺒﺒ‪U‬ﺎ ﻟﻠﻮﺻﻮﻝ ﺇﱃ‬ ‫ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﺍﳍﺪﻯ ﺍﻟﻜﺎﻣﻞ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻋﻠﻢ ﺍﻟﺘﻔﺴﲑ ﺃﺟﻞ ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺃﻓﻀﻠﻬﺎ ﻭﺃﻭﺟﺒﻬﺎ ﻭﺃﺣﺒﻬﺎ ﺇﱃ ﺍﷲ؛ ﻷﻥ ﺍﷲ ﺃﻣﺮ ﺑﺘﺪﺑﺮ‬ ‫ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﺍﻻﻫﺘﺪﺍء ﺑﺂﻳﺎﺗﻪ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻤﲔ ﺑﺬﻟﻚ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﰲ ﺃﻋﻠﻰ ﺍﳌﺮﺍﺗﺐ‪،‬‬ ‫ﻭﻭﻋﺪﻫﻢ ﺃﺳﲎ ﺍﳌﻮﺍﻫﺐ‪ ،‬ﻓﻠﻮ ﺃﻧﻔﻖ ﺍﻟﻌﺒﺪ ﺟﻮﺍﻫﺮ ﻋﻤﺮﻩ ﰲ ﻫﺬﺍ ﺍﻟﻔﻦ‪ ،‬ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻛﺜﲑ‪U‬ﺍ ﰲ ﺟﻨﺐ ﻣﺎ ﻫﻮ‬ ‫ﺃﻓﻀﻞ ﺍﳌﻄﺎﻟﺐ‪ ،‬ﻭﺃﻋﻈﻢ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻭﺃﺻﻞ ﺍﻷﺻﻮﻝ ﻛﻠﻬﺎ‪ ،‬ﻭﻗﺎﻋﺪﺓ ﺃﺳﺎﺳﺎﺕ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺻﻼﺡ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﻜﺎﻧﺖ ﺣﻴﺎﺓ ﺍﻟﻌﺒﺪ ﺯﺍﻫﺮﺓ ﺑﺎﳍﺪﻯ ﻭﺍﳋﲑ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﻃﻴﺐ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ‪.‬‬ ‫ﻓﻠﻨﺸﺮﻉ ﺍﻵﻥ ﺑﺬﻛﺮ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﻀﻮﺍﺑﻂ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﳚﺎﺯ ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﻪ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺍﻧﻔﺘﺢ ﻟﻠﻌﺒﺪ‬ ‫ﺍﻟﺒﺎﺏ‪ ،‬ﻭﲤﻬﺪﺕ ﻋﻨﺪﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺗﺪﺭﺏ ﻣﻨﻬﺎ ﺑﻌﺪﺓ ﺃﻣﺜﻠﺔ ﺗﻮﺿﺤﻬﺎ ﻭﺗﺒﲔ ﻃﺮﻳﻘﻬﺎ ﻭﻣﻨﻬﺠﻬﺎ‪ ،‬ﱂ‬ ‫ﳛﺘﺞ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﻟﺒﺴﻂ ﻭﻛﺜﺮﺓ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻭﻧﺴﺄﻟﻪ ﺃﻥ ﳝﺪﻧﺎ ﺑﻌﻮﻧﻪ ﻭﻟﻄﻔﻪ ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﻭﺃﻥ ﳚﻌﻠﻨﺎ ﻫﺎﺩﻳﻦ ﻣﻬﺘﺪﻳﻦ‬ ‫ﲟﻨﻪ ﻭﻛﺮﻣﻪ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪3‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ‪:‬‬ ‫ﰲ ﻛﻴﻔﻴﺔ ﺗﻠﻘﻲ ﺍﻟﺘﻔﺴﲑ‬ ‫ﻛﻞ ﻣﻦ ﺳﻠﻚ ﻃﺮﻳﹰﻘﺎ ﻭﻋﻤﻞ ﻋﻤﻼﹰ ﻭﺃﺗﺎﻩ ﻣﻦ ﺃﺑﻮﺍﺑﻪ ﻭﻃﺮﻗﻪ ﺍﳌﻮﺻﻠﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻔﻠﺢ ﻭﻳﻨﺠﺢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪ž‬ﺃﹾﺗﻮﺍ ﺍﻟﹾﺒﻴﻮ ‪ž‬ﺕ ﻣ¡ﻦ‪ ¢‬ﺃﹶ‪¢‬ﺑﻮ‪ž‬ﺍﹺﺑﻬ‪ž‬ﺎ﴾]ﺍﻟﺒﻘﺮﺓ‪. [١٨٩:‬‬ ‫ﻭﻛﻠﻤﺎ ﻋﻈﻢ ﺍﳌﻄﻠﻮﺏ ﺗﺄﻛﺪ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﺗﻌﲔ ﺍﻟﺒﺤﺚ ﺍﻟﺘﺎﻡ ﻋﻦ ﺃﻣﺜﻞ ﻭﺃﺣﺴﻦ ﺍﻟﻄﺮﻕ ﺍﳌﻮﺻﻠﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﺭﻳﺐ ﺃﻥ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻫﻮ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﻭﺃﺟﻠﻬﺎ ﻭﺃﺻﻠﻬﺎ‪.‬‬ ‫ﻓﺎﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺃﻧﺰﻟﻪ ﺍﷲ ﳍﺪﺍﻳﺔ ﺍﳋﻠﻖ ﻭﺇﺭﺷﺎﺩﻫﻢ‪ ،‬ﻭﺃﻧﻪ ﰲ ﻛﻞ ﻭﻗﺖ ﻭﺯﻣﺎﻥ ﻳﺮﺷﺪ ﺇﱃ ﺃﻫﺪﻯ‬ ‫ﺍﻷﻣﻮﺭ ﻭﺃﻗﻮﻣﻬﺎ ﴿ﹺﺇ ﱠﻥ ‪ž‬ﻫﺬﹶﺍ ﺍﹾﻟﹸﻘ ‪¢‬ﺮﺁ ﹶﻥ ‪ž‬ﻳ ‪¢‬ﻬﺪ¡ﻱ ﻟ¡ﻠﱠﺘ¡ﻲ ¡ﻫﻲ‪ ž‬ﹶﺃﻗﹾﻮ‪ž‬ﻡ﴾]ﺍﻹﺳﺮﺍء‪. [٩:‬‬ ‫ﻓﻌﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﻠﻘﻮﺍ ﻣﻌﺎﱐ ﻛﻼﻡ ﺍﷲ ﻛﻤﺎ ﺗﻠﻘﺎﻩ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪-‬؛ ﻓﺈ‪r‬ﻢ ﺇﺫﺍ ﻗﺮﺃﻭﺍ ﻋﺸﺮ ﺁﻳﺎﺕ‪،‬‬ ‫ﺃﻭ ﺃﻗﻞ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﱂ ﻳﺘﺠﺎﻭﺯﻭﻫﺎ ﺣﱴ ﻳﻌﺮﻓﻮﺍ ﻣﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻓﻴﻨﺰﻟﻮ‪r‬ﺎ ﻋﻠﻰ‬ ‫ﺍﻷﺣﻮﺍﻝ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻓﻴﻌﺘﻘﺪﻭﻥ ﻣﺎ ﺍﺣﺘﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻳﻨﻘﺎﺩﻭﻥ ﻷﻭﺍﻣﺮﻫﺎ ﻭﻧﻮﺍﻫﻴﻬﺎ‪ ،‬ﻭﻳﺪﺧﻠﻮﻥ ﻓﻴﻬﺎ‬ ‫ﲨﻴﻊ ﻣﺎ ﻳﺸﺎﻫﺪﻭﻥ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻮﺟﻮﺩﺓ ‪±‬ﻢ ﻭﺑﻐﲑﻫﻢ‪ ،‬ﻭﳛﺎﺳﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻫﻞ ﻫﻢ ﻗﺎﺋﻤﻮﻥ ‪±‬ﺎ ﺃﻭ‬ ‫ﻣﺨﻠﱡﻮﻥ؟ ﻭﻛﻴﻒ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﺇﳚﺎﺩ ﻣﺎ ﻧﻘﺺ ﻣﻨﻬﺎ؟ ﻭﻛﻴﻒ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻷﻣﻮﺭ‬ ‫ﺍﻟﻀﺎﺭﺓ؟ ﻓﻴﻬﺘﺪﻭﻥ ﺑﻌﻠﻮﻣﻪ‪ ،‬ﻭﻳﺘﺨﻠﻘﻮﻥ ﺑﺄﺧﻼﻗﻪ ﻭﺁﺩﺍﺑﻪ‪ ،‬ﻭﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺧﻄﺎﺏ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﻣﻮﺟﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻣﻄﺎﻟﺒﻮﻥ ﲟﻌﺮﻓﺔ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻳﻘﺘﻀﻴﻪ‪.‬‬ ‫ﻓﻤﻦ ﺳﻠﻚ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺳﻠﻜﻮﻩ‪ ،‬ﻭﺟﺪ· ﻭﺍﺟﺘﻬﺪ ﰲ ﺗﺪﺑﺮ ﻛﻼﻡ ﺍﷲ‪ ،‬ﺍﻧﻔﺘﺢ ﻟﻪ ﺍﻟﺒﺎﺏ ﺍﻷﻋﻈﻢ ﰲ ﻋﻠﻢ‬ ‫ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻗﻮﻳﺖ ﻣﻌﺮﻓﺘﻪ ﻭﺍﺯﺩﺍﺩﺕ ﺑﺼﲑﺗﻪ‪ ،‬ﻭﺍﺳﺘﻐﲎ ‪±‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﺘﻜﻠﻔﺎﺕ‪ ،‬ﻭﻋﻦ ﺍﻟﺒﺤﻮﺙ‬ ‫ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﺧﺼﻮﺻ‪U‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﺧﺬ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ ﺟﺎﻧﺒ‪U‬ﺎ ﻗﻮﻳ‪U‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺇﳌﺎﻡ ﻭﺍﻫﺘﻤﺎﻡ ﺑﺴﲑﺓ ﺍﻟﻨﱯ ﷺ‬ ‫ﻭﺃﺣﻮﺍﻟﻪ ﻣﻊ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺃﻋﺪﺍﺋﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺃﻛﱪ ﻋﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻄﻠﺐ‪.‬‬ ‫ﻭﻣﱴ ﻋﻠﻢ ﺍﻟﻌﺒﺪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺗﺒﻴﺎﻥ ﻛﻞ ﺷﻲء‪ ،‬ﻭﺃﻧﻪ ﻛﻔﻴﻞ ﲜﻤﻴﻊ ﺍﳌﺼﺎﱀ ﻣﺒﲔ ﳍﺎ‪ ،‬ﺣﺎﺙ ﻋﻠﻴﻬﺎ‪ ،‬ﺯﺍﺟﺮ ﻋﻦ‬ ‫ﺍﳌﻀﺎﺭ ﻛﻠﻬﺎ‪ ،‬ﻭﺟﻌﻞ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻧﺼﺐ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻧﺰﳍﺎ ﻋﻠﻰ ﻛﻞ ﻭﺍﻗﻊ ﻭﺣﺎﺩﺙ ﺳﺎﺑﻖ ﺃﻭ ﻻﺣﻖ‪ ،‬ﻇﻬﺮ ﻟﻪ‬ ‫ﻋﻈﻢ ﻣﻮﺍﻗﻌﻬﺎ ﻭﻛﺜﺮﺓ ﻓﻮﺍﺋﺪﻫﺎ ﻭﲦﺮ½ﺎ‪.‬‬ ‫ﻭﻳﻠﺤﻖ ‪±‬ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪:‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪4‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬ ‫ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻷﻟﻔﺎﻅ ﻻ ﲞﺼﻮﺹ ﺍﻷﺳﺒﺎﺏ‬ ‫ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﻧﺎﻓﻌﺔ ﺟﺪ‪U‬ﺍ‪ ،‬ﲟﺮﺍﻋﺎ½ﺎ ﳛﺼﻞ ﻟﻠﻌﺒﺪ ﺧﲑ ﻛﺜﲑ‪ ،‬ﻭﻋﻠﻢ ﻏﺰﻳﺮ‪ ،‬ﻭﺑﺈﳘﺎﳍﺎ ﻭﻋﺪﻡ ﻣﻼﺣﻈﺘﻬﺎ ﻳﻔﻮﺗﻪ‬ ‫ﻋﻠﻢ ﻛﺜﲑ‪ ،‬ﻭﻳﻘﻊ ﺍﻟﻐﻠﻂ ﻭﺍﻻﺭﺗﺒﺎﻙ‪ .‬ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﶈﻘﻘﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﻭﻏﲑﻫﻢ‪ ،‬ﻓﻤﱴ‬ ‫ﺭﺍﻋﻴ ‪ž‬ﺖ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻋﺮﻓﺖ ﺃﻥ ﻣﺎ ﻗﺎﻟﻪ ﺍﳌﻔﺴ‪Å‬ﺮﻭﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺇﳕﺎ ﻫﻲ ﺃﻣﺜﻠﺔ ﺗﻮﺿﺢ ﺍﻷﻟﻔﺎﻅ‪،‬‬ ‫ﻟﻴﺴﺖ ﺍﻷﻟﻔﺎﻅ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﻮﳍﻢ‪» :‬ﻧﺰﻟﺖ ﰲ ﻛﺬﺍ‪ ،‬ﻭﰲ ﻛﺬﺍ«‪ ،‬ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﻫﺬﺍ ﳑﺎ ﻳﺪﺧﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻦ‬ ‫ﲨﻠﺔ ﻣﺎ ﻳﺮﺍﺩ ‪±‬ﺎ؛ ﻓﺈﻧﻪ ﻛﻤﺎ ﺗﻘﺪﻡ ﺇﳕﺎ ﹸﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﳍﺪﺍﻳﺔ ﺃﻭﻝ ﺍﻷﻣﺔ ﻭﺁﺧﺮﻫﺎ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺘﻔﻜﺮ‬ ‫ﻭﺍﻟﺘﺪﺑ‪È‬ﺮ ﻟﻜﺘﺎﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﺗﺪﺑ·ﺮﻧﺎ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻓﻬﻤﻨﺎ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ﻳﺘﻨﺎﻭﻝ ﺃﺷﻴﺎء ﻛﺜﲑﺓ؛ ﻓﻸﻱ ﺷﻲء ﳔﺮﺝ ﺑﻌﺾ‬ ‫ﻫﺬﻩ ﺍﳌﻌﺎﱐ‪ ،‬ﻣﻊ ﺇﺩﺧﺎﻟﻨﺎ ﻣﺎ ﻫﻮ ﻣﺜﻠﻬﺎ ﻭﻧﻈﲑﻫﺎ؟‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪» :-‬ﺇﺫﺍ ﲰﻌﺖ ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ« ﻓﺄﺭﻋﻬﺎ ﲰﻌﻚ؛ ﻓﺈﻧﻪ‬ ‫ﺇﻣﺎ ﺧﲑ ﺗﺆﻣﺮ ﺑﻪ‪ ،‬ﻭﺇﻣﺎ ﺷﺮ ﺗﻨﻬﻰ ﻋﻨﻪ«‪.‬‬ ‫ﻓﻤﱴ ﻣﺮ· ﺑﻚ ﺧﱪ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻋﻤ·ﺎ ﻳﺴﺘﺤﻘﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻣﺎ ﻳﺘﻨﺰ·ﻩ ﻋﻨﻪ ﻣﻦ ﺍﻟﻨﻘﺺ‪ ،‬ﻓﺄﹶﺛﹾﺒﹺﺖ‪ ¢‬ﲨﻴﻊ ﺫﻟﻚ ﺍﳌﻌﲎ‬ ‫ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﺃﺛﺒﺘﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻧﺰ‪Å‬ﻫﻪ ﻋﻦ ﻛﻞ ﻣﺎ ﻧﺰ·ﻩ ﻧﻔﺴﻪ ﻋﻨﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺧﱪ ﻋﻦ ﺭﺳﻠﻪ‪ ،‬ﻭﻛﺘﺒﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﻋﻦ ﲨﻴﻊ ﺍﻷﻣﻮﺭ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ‪ ،‬ﺟﺰﻣﺖ ﺟﺰﻣﴼ ﻻ‬ ‫ﺷﻚ ﻓﻴﻪ ﺃﻧﻪ ﺣﻖ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﳊﻖ ﻭﺍﻟﺼﺪﻕ ﴿ ‪ž‬ﻭ‪ž‬ﻣ ‪¢‬ﻦ ﹶﺃﺻ‪¢‬ﺪ‪ž‬ﻕ ﻣ¡ﻦ‪ ž‬ﺍﻟﻠﱠ¡ﻪ ﻗ¡ﻴ ﹰﻼ﴾‬ ‫]ﺍﻟﻨﺴﺎء‪ .[١٢٢:‬ﻭﺣ‪ž‬ﺪ¡ﻳﹰﺜﺎ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﻣﺮ ﺑﺸﻲء ﻧﻈﺮﺕ ﺇﱃ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﻭﻣﺎ ﻻ ﻳﺪﺧﻞ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﻣﻮﺟﻪ ﺇﱃ ﲨﻴﻊ ﺍﻷﻣﺔ‪ .‬ﻭﻛﺬﻟﻚ‬ ‫ﰲ ﺍﻟﻨﻬﻲ؛ ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﻣﻌﺮﻓﺔ ﺣﺪﻭﺩ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺃﺻﻞ ﺍﳋﲑ ﻭﺍﻟﻔﻼﺡ‪ ،‬ﻭﺍﳉﻬﻞ ﺑﺬﻟﻚ ﺃﺻﻞ‬ ‫ﺍﻟﺸﺮ ﻭﺍﳉﻔﺎء‪.‬‬ ‫ﻓﻤﺮﺍﻋﺎﺓ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻛﱪ ﻋﻮﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺣﺪﻭﺩ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻗﺪ ﲨﻊ ﺃﺟﻞﹼ ﺍﳌﻌﺎﱐ‬ ‫ﻭﺃﻧﻔﻌﻬﺎ ﻭﺃﺻﺪﻗﻬﺎ ﺑﺄﻭﺿﺢ ﺍﻷﻟﻔﺎﻅ ﻭﺃﺣﺴﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪ ž‬ﹶﻻ ﻳ‪ž‬ﹾﺄﺗﻮﻧ‪ž‬ﻚ‪ ž‬ﹺﺑ ‪ž‬ﻤﹶﺜ ﹴﻞ ﺇﹺ ﱠﻻ ﹺﺟﺌﹾ‪ž‬ﻨﺎ ‪ž‬ﻙ ﹺﺑﺎﹾﻟﺤ‪Å ž‬ﻖ‬ ‫ﻭ‪ž‬ﹶﺃﺣ‪ž ¢‬ﺴ ‪ž‬ﻦ ‪ž‬ﺗ ﹾﻔ ِﺴ ‪U‬ﲑﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪ [٣٣:‬ﻳﻮﺿﺢ ﺫﻟﻚ ﻭﻳﺒﻴﻨﻪ ﻭﻳﻨﻬﺞ ﻃﺮﻳﻘﻪ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪5‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬ ‫ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻰ ﺍﻷﻭﺻﺎﻑ ﻭﺃﲰﺎء ﺍﻷﺟﻨﺎﺱ‬ ‫ﺗﻔﻴﺪ ﺍﻻﺳﺘﻐﺮﺍﻕ ﲝﺴﺐ ﻣﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ‬ ‫ﻭﻗﺪ ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺃﻫﻞ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﺗﻔﻖ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺫﻟﻚ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪.‬‬ ‫ﻓﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹺﺇﻥﱠ ﺍﹾﻟﻤﺴ‪¢‬ﻠ¡ﻤ¡ﲔ‪ž ž‬ﻭﺍﹾﻟﻤ ‪¢‬ﺴﻠ¡ ‪ž‬ﻤﺎﺕ¡ ‪ž‬ﻭﺍﹾﻟﻤ ‪¢‬ﺆﻣ¡ﹺﻨﲔ‪ ž‬ﻭ‪ž‬ﺍﹾﻟﻤﺆ‪¢‬ﻣ¡‪ž‬ﻨﺎ ¡ﺕ﴾ ﺇﱃ ﻗﻮﻟﻪ‪﴿ :‬ﹶﺃ ‪ž‬ﻋ ·ﺪ ﺍﻟﻠﱠﻪ ﻟﹶﻬ ‪¢‬ﻢ ﻣ‪¢ ž‬ﻐﻔ¡ ‪ž‬ﺮﹰﺓ‬ ‫ﻭ‪ž‬ﺃﹶ ‪¢‬ﺟﺮ‪U‬ﺍ ‪ž‬ﻋﻈ¡ﻴ ‪U‬ﻤﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ [٣٥ :‬ﺃﺩﺧﻞ ﰲ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﻛﻞ ﻣﺎ ﺗﻨﺎﻭﻟﻪ ﻣﻦ ﻣﻌﺎﱐ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻹﳝﺎﻥ‪،‬‬ ‫ﻭﺍﻟﻘﻨﻮﺕ‪ ،‬ﻭﺍﻟﺼﺪﻕ‪ ،‬ﺇﱃ ﺁﺧﺮﻫﺎ‪ .‬ﻭﺃﻥ ﺑﻜﻤﺎﻝ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﻳﻜﻤﻞ ﻟﺼﺎﺣﺒﻬﺎ ﻣﺎ ﺭ‪Å‬ﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳌﻐﻔﺮﺓ‬ ‫ﻭﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺑﻨﻘﺼﺎ‪r‬ﺎ ﻳﻨﻘﺺ‪ ،‬ﻭﺑﻌﺪﻣﻬﺎ ﻳﻔﻘﺪ‪ .‬ﻭﻫﻜﺬﺍ ﻛﻞ ﻭﺻﻒ ﺭﺗ‪Å‬ﺐ ﻋﻠﻴﻪ ﺧﲑ ﻭﺃﺟﺮ ﻭﺛﻮﺍﺏ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﻘﺎﺑﻞ ﺫﻟﻚ‪ :‬ﻛﻞ ﻭﺻﻒ ‪r‬ﻰ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺭﺗﺐ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﳌﺘ·ﺼ¡ﻒ ﺑﻪ ﻋﻘﻮﺑﺔ‪ ،‬ﻭﺷﺮﴽ‪ ،‬ﻭﻧﻘﺼﴼ‪،‬‬ ‫ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺫﻟﻚ ﲝﺴﺐ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺍﻟﻮﺻﻒ ﺍﳌﺬﻛﻮﺭ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹺﺇﻥﱠ ﺍﻹِﻧ‪¢‬ﺴ‪ž‬ﺎ ﹶﻥ ﺧﻠ¡ﻖ‪ž ž‬ﻫﹸﻠﻮ ‪U‬ﻋﺎ )‪ (١٩‬ﺇﹺ ﹶﺫﺍ ﻣ‪· ž‬ﺴﻪ ﺍﻟﺸ· ‪È‬ﺮ ﺟ‪ž‬ﺰﻭﻋ‪U‬ﺎ )‪ (٢٠‬ﻭ‪ž‬ﺇﹺﺫﹶﺍ ﻣ‪ž‬ﺴ·ﻪ ﺍﻟﹾ ‪ž‬ﺨﻴ‪¢‬ﺮ‬ ‫‪ž‬ﻣﻨﻮ ‪U‬ﻋﺎ﴾ ]ﺍﳌﻌﺎﺭﺝ‪ ،[٢١-١٩:‬ﻋﺎﻡ ﲜﻨﺲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﻫﺬﺍ ﻭﺻﻔﻪ‪ ،‬ﺇﻻ ﻣﻦ ﺍﺳﺘﺜﲎ ﺍﷲ ﺑﻘﻮﻟﻪ‪﴿ :‬ﺇﻻ‬ ‫ﺍﳌﺼﻠﲔ )‪ ﴾...(٢٢‬ﺇﱃ ﺁﺧﺮﻫﺎ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻗﻮﻟﻪ‪ž ﴿ :‬ﻭﺍﻟﹾﻌ‪ž‬ﺼ‪ ¢‬ﹺﺮ )‪ (١‬ﺇﹺ ﱠﻥ ﺍﻹ‪¢‬ﻧﺴ‪ž‬ﺎﻥﹶ ﹶﻟﻔ¡ﻲ ﺧﺴ‪¢‬ﺮﹴ﴾ ]ﺍﻟﻌﺼﺮ‪ [٢-١:‬ﺃﻱ‪ :‬ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺘﺼﻒ ﺑﺎﳋﺴﺎﺭ ﴿ﹺﺇ ﱠﻻ‬ ‫ﺍﻟﱠ ¡ﺬﻳ ‪ž‬ﻦ ﺁﻣ‪ž‬ﻨﻮﺍ ﻭ‪ž‬ﻋ‪ž‬ﻤ¡ﹸﻠﻮﺍ ﺍﻟ ·ﺼﺎ¡ﻟﺤ‪ž‬ﺎ ¡ﺕ‪]﴾...‬ﺍﻟﻌﺼﺮ‪ [٣:‬ﺍﻵﻳﺔ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻛﺜﲑ‪ ،‬ﻭﺃﻋﻈﻢ ﻣﺎ ﺗﻌﺘﱪ ﺑﻪ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪:‬‬ ‫ﰲ ﺍﻷﲰﺎء ﺍﳊﺴﲎ؛ ﻓﺈﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻬﺎ ﺷﻲء ﻛﺜﲑ‪ ،‬ﻭﻫﻲ ﺃﺟﻞ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻤﺜ ﹰﻼ ﳜﱪ ﺍﷲ ﻋﻦ ﻧﻔﺴﻪ ﺃﻧﻪ‬ ‫ﺍﷲ‪ ،‬ﻭﺃﻧﻪ ﺍﳌﻠﻚ‪ ،‬ﻭﺍﻟﻌﻠﻴﻢ‪ ،‬ﻭﺍﳊﻜﻴﻢ‪ ،‬ﻭﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﺍﻟﻘﺪﻭﺱ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﳊﻤﻴﺪ ﺍ‪Ü‬ﻴﺪ‪ ،‬ﻓﺎﷲ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻟﻪ ﲨﻴﻊ ﻣﻌﺎﱐ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﱵ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﺆﻟﻪ ﻷﺟﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﶈﺎﻣﺪ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﻟﻔﻀﻞ‬ ‫ﻛﻠﻪ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﻛﻠﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺸﺎﺭﻙ ﺍﷲ ﺃﺣﺪ ﰲ ﻣﻌﲎ ﻣﻦ ﻣﻌﺎﱐ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻻ ﺑﺸﺮ‪ ،‬ﻭﻻ ﻣﻠﻚ‪ ،‬ﺑﻞ ﻫﻢ‬ ‫ﲨﻴﻌﴼ ﻣﺘﺄﻟﱢﻬﻮﻥ ﻣﺘﻌﺒ‪Å‬ﺪﻭﻥ ﻟﺮ‪±‬ﻢ ﺧﺎﺿﻌﻮﻥ ﳉﻼﻟﻪ ﻭﻋﻈﻤﺘﻪ‪.‬‬ ‫ﻭﺃﻧﻪ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻟﻪ ﲨﻴﻊ ﻣﻌﺎﱐ ﺍﳌﻠﻚ‪ ،‬ﻭﻫﻮ ﺍﻟﹾﻤﹾﻠﻚ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻭﺍﻟﺘﺼﺮﻑ ﺍﻟﻨﺎﻓﺬ‪ ،‬ﻭﺃﻥ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﳑﺎﻟﻴﻚ‬ ‫ﷲ‪ ،‬ﻋﺒﻴﺪ ﲢﺖ ﺃﺣﻜﺎﻡ ﻣﻠﻜﻪ ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﳉﺰﺍﺋﻴﺔ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪6‬‬ ‫ﻭﺃﻧﻪ ﺍﻟﻌﻠﻴﻢ ﺑﻜﻞ ﺷﻲء‪ ،‬ﺍﻟﺬﻱ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲء ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎء‪ ،‬ﺍﻟﺬﻱ ﺃﺣﺎﻁ ﻋﻠﻤﻪ ﺑﺎﻟﺒﻮﺍﻃﻦ‪،‬‬ ‫ﻭﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﺍﳋﻔ·ﻴﺎﺕ‪ ،‬ﻭﺍﳉﻠﻴ·ﺎﺕ‪ ،‬ﻭﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﺍﳌﺴﺘﺤﻴﻼﺕ‪ ،‬ﻭﺍﳉﺎﺋﺰﺍﺕ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺍﻟﻼﺣﻘﺔ‪،‬‬ ‫ﻭﺍﻟﻌﺎﹶﻟﻢ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﺍﻟﺴﻔﻠﻲ‪ ،‬ﻭﺍﻟﻜﻠﻴﺎﺕ‪ ،‬ﻭﺍﳉﺰﺋﻴﺎﺕ‪ ،‬ﻭﻣﺎ ﻳﻌﻠﻢ ﺍﳋﻠﻖ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻌﻠﻤﻮﻥ‪.‬‬ ‫ﻭﺃﻧﻪ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻟﻪ ﺍﳊﻜﻤﺔ ﺍﻟﺘﺎﻣﺔ ﺍﻟﺸﺎﻣﻠﺔ ﳉﻤﻴﻊ ﻣﺎ ﻗﻀﺎﻩ‪ ،‬ﻭﻗﺪ·ﺭﻩ‪ ،‬ﻭﺧﻠﻘﻪ‪ ،‬ﻭﲨﻴﻊ ﻣﺎ ﺷﺮﻋﻪ‪ ،‬ﻻ ﳜﺮﺝ‬ ‫ﻋﻦ ﺣﻜﻤﺘﻪ ﳐﻠﻮﻕ‪ ،‬ﻭﻻ ﻣﺸﺮﻭﻉ‪.‬‬ ‫ﻭﺃﻧﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﻟﻪ ﲨﻴﻊ ﻣﻌﺎﱐ ﺍﻟﻌﺰﺓ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺘﺎﻡ ﻣﻦ ﻛﻞ ﻭﺟﻪ‪ :‬ﻋﺰﺓ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻋﺰﺓ ﺍﻻﻣﺘﻨﺎﻉ‪،‬‬ ‫ﻭﻋﺰﺓ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ‪ ،‬ﻭﺃﻥ ﲨﻴﻊ ﺍﳋﻠﻖ ﰲ ﻏﺎﻳﺔ ﺍﻟﺬﻝ‪ ،‬ﻭ‪r‬ﺎﻳﺔ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻣﻨﺘﻬﻰ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺭ‪±‬ﻢ‪.‬‬ ‫ﻭﺃﻧﻪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺬﻱ ﻟﻪ ﲨﻴﻊ ﻣﻌﺎﱐ ﺍﻟﺮﲪﺔ‪ ،‬ﺍﻟﺬﻱ ﻭﺳﻌﺖ ﺭﲪﺘﻪ ﻛﻞ ﺷﻲء‪ ،‬ﻭﱂ ﳜﻞ ﳐﻠﻮﻕ ﻣﻦ ﺇﺣﺴﺎﻧﻪ‬ ‫ﻃﺮﻓﺔ ﻋﲔ‪ ،‬ﻭﻭﺻﻠﺖ ﺭﲪﺘﻪ ﺣﻴﺚ ﻭﺻﻞ ﻋﻠﻤﻪ ﴿ ‪ž‬ﺭﺑ·ﻨ‪ž‬ﺎ ﻭ‪¡ ž‬ﺳ ‪¢‬ﻌ ‪ž‬ﺖ ﹸﻛ ﱠﻞ ‪ž‬ﺷ ‪¢‬ﻲٍء ﺭ‪ž‬ﺣ‪¢‬ﻤ‪ž‬ﹰﺔ ‪ž‬ﻭﻋ¡ﻠﹾ ‪U‬ﻤﺎ﴾]ﻏﺎﻓﺮ‪.[٧:‬‬ ‫ﻭﺃﻧﻪ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﺍﻟﺴﻼﻡ ‪ ،‬ﺍﳌﻌﻈﱠﻢ‪ ،‬ﺍﳌﻨﺰ·ﻩ ﻋﻦ ﻛﻞ ﻋﻴﺐ ﻭﺁﻓﺔ ﻭﻧﻘﺺ‪ ،‬ﻭﻋﻦ ﳑﺎﺛﻠﺔ ﺃﺣﺪ‪ ،‬ﻭﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻧﺪ‬ ‫ﻣﻦ ﺧﻠﻘﻪ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺑﻘﻴﺔ ﺍﻷﲰﺎء ﺍﳊﺴﲎ ﺍﻋﺘﱪﻫﺎ ‪±‬ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳉﻠﻴﻠﺔ ﻳﻨﻔﺘﺢ ﻟﻚ ﺑﺎﺏ ﻋﻈﻴﻢ ﻣﻦ ﺃﺑﻮﺍﺏ ﻣﻌﺮﻓﺔ ﺍﷲ‪ ،‬ﺑﻞ‬ ‫ﺃﺻﻞ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﺮﻓﺔ ﻣﺎ ﲢﺘﻮﻱ ﻋﻠﻴﻪ ﺃﲰﺎﺅﻩ ﺍﳊﺴﲎ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻈﻴﻤﺔ ﲝﺴﺐ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺪ‪،‬‬ ‫ﻭﺇﻻ ﻓﻼ ﻳﺒﻠﻎ ﻋﻠﻢ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﻻ ﳛﺼﻲ ﺃﺣﺪ ﺛﻨﺎء ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻛﻤﺎ ﺃﺛﲎ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻓﻮﻕ ﻣﺎ ﻳﺜﲏ‬ ‫ﻋﻠﻴﻪ ﻋﺒﺎﺩﻩ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﺗ‪ž‬ﻌ‪ž‬ﺎ ‪ž‬ﻭﻧﻮﺍ ﻋ‪ž‬ﹶﻠﻰ ﺍﹾﻟﺒ‪Å‬ﺮ‪ž Å‬ﻭﺍﻟ·ﺘﻘﹾ ‪ž‬ﻮﻯ ﻭ‪ž‬ﻻﹶ ﺗ‪žž‬ﻌﺎ ‪ž‬ﻭﻧﻮﺍ ﻋ‪ž‬ﹶﻠﻰ ﺍ ِﻹﹾﺛﻢﹺ ‪ž‬ﻭﺍﹾﻟﻌ ‪¢‬ﺪ ‪ž‬ﻭﺍ ¡ﻥ﴾]ﺍﳌﺎﺋﺪﺓ‪ [٢:‬ﻓﺎﻟﱪ‬ ‫ﻳﺸﻤﻞ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﱪ ﻭﺍﳋﲑ‪ .‬ﻭﺗﺸﻤﻞ ﺍﻟﺘﻘﻮﻯ ﲨﻴﻊ ﻣﺎ ﳚﺐ ﺍﺗﻘﺎﺅﻩ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﺻﻲ ﻭﺍﶈﺮ·ﻣﺎﺕ‪ ،‬ﻭﺍﻹﰒ‬ ‫ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﻳﺆﰒ ﻭﻳﻮﻗﻊ ﰲ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺪﻭﺍﻥ‪ :‬ﺍﺳﻢ ﺟﺎﻣﻊ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ‬ ‫ﺍﻟﺪﻣﺎء‪ ،‬ﻭﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﻋﺮﻑ ﺣﺴﻨﻪ ﺷﺮﻋ‪U‬ﺎ ﻭﻋﻘﻼﹰ‪،‬‬ ‫ﻭﻋﻜﺴﻪ ﺍﳌﻨﻜﺮ‪.‬‬ ‫ﻭﻗﺪ ﻧﺒ·ﻪ ﺍﻟﻨﱯ ﷺ ﺃﻣﺘﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﺃﺭﺷﺪﻫﻢ ﺇﱃ ﺍﻋﺘﺒﺎﺭﻫﺎ ﰲ ﻗﻮﻟﻪ ﰲ ﺍﻟﺘﺸﻬﺪ ﰲ ﺍﻟﺼﻼﺓ ﰲ ﻗﻮﻝ‬ ‫ﺍﳌﺼﱢﻠﲔ‪» :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ«‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻓﺈﻧﻜﻢ ﺇﺫﺍ ﻗﻠﺘﻢ ﺫﻟﻚ ﺳﱠﻠﻤﺘﻢ ﻋﻠﻰ ﻛﻞ ﻋﺒﺪ‬ ‫ﺻﺎﱀ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻤﺎء ﻭﺍﻷﺭﺽ«‪ ،‬ﻭﺃﻣﺜﻠﺘﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑﺓ ﺟﺪ‪U‬ﺍ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪7‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬ ‫ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻨﻜﺮﺓ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﺃﻭ ﺍﻟﻨﻬﻲ‬ ‫ﺃﻭ ﺍﻟﺸﺮﻁ ﺃﻭ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺩﻟﺖ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‬ ‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪ž‬ﺍﻋ‪¢‬ﺒﺪﻭﺍ ﺍﻟﻠﱠ‪ž‬ﻪ ‪ž‬ﻭ ﹶﻻ ﺗ ‪¢‬ﺸ ﹺﺮ ﹸﻛﻮﺍ ﺑﹺ¡ﻪ ‪ž‬ﺷﻴ‪¢‬ﹰﺌﺎ﴾]ﺍﻟﻨﺴﺎء‪ [٣٦:‬ﻓﺈﻧﻪ ‪r‬ﻰ ﻋﻦ ﺍﻟﺸﺮﻙ ﺑﻪ ﰲ ﺍﻟﻨﻴﺎﺕ‪،‬‬ ‫ﻭﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻋﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ‪ ،‬ﻭﺍﻷﺻﻐﺮ‪ ،‬ﻭﺍﳋﻔﻲ‪ ،‬ﻭﺍﳉﻠﻲ؛ ﻓﻼ ﳚﻌﻞ ﺍﻟﻌﺒﺪ ﷲ ﻧﺪﴽ ﻭﻣﺸﺎﺭﻛﴼ ﰲ‬ ‫ﺷﻲء ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻧﻈﲑﻫﺎ‪﴿ :‬ﻓﹶﻼﹶ ﺗ‪¢ ž‬ﺠ ‪ž‬ﻌﻠﹸﻮﺍ ﻟ¡ﱠﻠﻪ¡ ﺃﹶ‪¢‬ﻧﺪ‪ž‬ﺍ ‪U‬ﺩﺍ﴾]ﺍﻟﺒﻘﺮﺓ‪. [٢٢:‬‬ ‫ﻭﻗﻮﻟﻪ ﰲ ﻭﺻﻒ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪﴿ :‬ﻳ‪¢ ž‬ﻮﻡ‪ ž‬ﻻﹶ ‪ž‬ﺗﻤ‪¡¢‬ﻠﻚ ‪ž‬ﻧ ﹾﻔ ‪è‬ﺲ ﻟ¡ﻨ‪ž‬ﻔﹾ ﹴﺲ ﺷ‪ž‬ﻴ‪¢‬ﹰﺌﺎ﴾]ﺍﻻﻧﻔﻄﺎﺭ‪ [١٩:‬ﻳﻌﻢ ﻛﻞ ﻧﻔﺲ‪ ،‬ﻭﺃﻧﻪ ﻻ ﲤﻠﻚ‬ ‫ﺷﻴﺌﴼ ﻣﻦ ﺍﻷﺷﻴﺎء‪ ،‬ﻻ ﺇﻳﺼﺎﻝ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻭﻻ ﺩﻓﻊ ﺍﳌﻀﺎﺭ‪.‬‬ ‫ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﹺﺇ ﹾﻥ ‪ž‬ﻳﻤ‪ž ¢‬ﺴ ‪¢‬ﺴﻚ‪ ž‬ﺍﻟﻠﱠﻪ ﺑﹺﻀﺮ‪ é‬ﹶﻓﻼﹶ ﹶﻛﺎﺷ¡ ‪ž‬ﻒ ﻟﹶﻪ ﺇﹺ ﱠﻻ ﻫﻮ‪ ž‬ﻭ‪ž‬ﺇﹺ ﹾﻥ ﻳ ﹺﺮ ‪¢‬ﺩ ‪ž‬ﻙ ﺑﹺ ‪ž‬ﺨﻴ‪ ¢‬ﹴﺮ ﹶﻓﻼﹶ ﺭ‪ž‬ﺍﺩ· ¡ﻟﹶﻔﻀ‪¡¢‬ﻠ¡ﻪ﴾ ]ﻳﻮﻧﺲ‪:‬‬ ‫‪ [١٠٧‬ﻓﻜﻞ ﺿ ‪é‬ﺮ ﻗ ·ﺪﺭﻩ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻟﻴﺲ ﰲ ﺍﺳﺘﻄﺎﻋﺔ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﻛﺸﻔﻪ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭ‪r‬ﺎﻳﺔ ﻣﺎ‬ ‫ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺍﳌﺨﻠﻮﻕ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻷﺩﻭﻳﺔ ﺟﺰء ﻣﻦ ﺃﺟﺰﺍء ﻛﺜﲑﺓ ﺩﺍﺧﻠﺔ ﰲ ﻗﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻣ‪ž‬ﺎ ‪ž‬ﻳﻔﹾﺘ‪ ž‬ﹺﺢ ﺍﻟﻠﱠﻪ ¡ﻟﻠ·ﻨﺎﺱﹺ ¡ﻣ ‪¢‬ﻦ ‪ž‬ﺭ ‪¢‬ﺣﻤ‪ž‬ﺔ‪ ê‬ﻓﹶ ﹶﻼ ﻣ ‪¢‬ﻤ ِﺴﻚ‪ ž‬ﻟﹶﻬ‪ž‬ﺎ ﻭ‪ž‬ﻣ‪ž‬ﺎ ﻳ ‪¢‬ﻤ ِﺴ ‪¢‬ﻚ ﹶﻓﻼﹶ ﻣﺮ‪¢‬ﺳ¡ﻞﹶ ﹶﻟﻪ ﻣ¡ ‪¢‬ﻦ ﺑ‪ž‬ﻌ‪¡ ¢‬ﺪﻩ¡﴾ ]ﻓﺎﻃﺮ‪[٢:‬‬ ‫﴿ ‪ž‬ﻭ‪ž‬ﻣﺎ ﹺﺑ ﹸﻜ ‪¢‬ﻢ ﻣ¡ ‪¢‬ﻦ ﹺﻧﻌ‪ž ¢‬ﻤﺔ‪ ê‬ﹶﻓﻤ¡ﻦ‪ ž‬ﺍﻟﱠﻠﻪ¡﴾ ]ﺍﻟﻨﺤﻞ‪ [٥٣:‬ﻳﺸﻤﻞ ﻛﻞ ﺧﲑ ﰲ ﺍﻟﻌﺒﺪ ﻭﻳﺼﻴﺐ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻛﻞ ﻧﻌﻤﺔ ﻓﻴﻬﺎ‬ ‫ﺣﺼﻮﻝ ﳏﺒﻮﺏ ﺃﻭ ﺩﻓﻊ ﻣﻜﺮﻭﻩ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﳌﺘﻔﺮﺩ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻫ‪ ž‬ﹾﻞ ﻣ¡ﻦ‪ ¢‬ﺧ‪ž‬ﺎﻟ¡ﻖﹴ ﻏﹶ‪¢‬ﻴﺮ ﺍﻟﻠﱠﻪ¡ ﻳ‪ž‬ﺮ‪¢‬ﺯﻗﹸﻜﹸ ‪¢‬ﻢ ﻣ¡ ‪ž‬ﻦ‬ ‫ﺍﻟﺴ· ‪ž‬ﻤﺎِء ﻭ‪ž‬ﺍ َﻷ ‪¢‬ﺭﺽﹺ ﻻﹶ ﹺﺇﹶﻟ‪ž‬ﻪ ﹺﺇﻻﱠ ﻫﻮ‪] ﴾ž‬ﻓﺎﻃﺮ‪. [٣:‬‬ ‫ﻭﺇﺫﺍ ﺩﺧﻠﺖ )ﻣ¡ ‪¢‬ﻦ( ﺻﺎﺭﺕ ﻧﺼﴼ ﰲ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻛﻬﺬﻩ ﺍﻵﻳﺔ‪﴿ :‬ﻓﹶ ‪ž‬ﻤﺎ ¡ﻣ‪¢‬ﻨﻜﹸﻢ‪ ¢‬ﻣ¡ﻦ‪ ¢‬ﹶﺃﺣ‪ê ž‬ﺪ ‪ž‬ﻋﻨ‪¢‬ﻪ ‪ž‬ﺣﺎﺟﹺ ﹺﺰﻳ ‪ž‬ﻦ﴾]ﺍﳊﺎﻗﺔ‪[٤٧ :‬‬ ‫﴿ ‪ž‬ﻣﺎ ﻟﹶﻜﹸﻢ‪ ¢‬ﻣ¡ ‪¢‬ﻦ ﺇﹺﻟﹶ‪ê‬ﻪ ﻏﹶﻴ‪¢‬ﺮﻩ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [٥٩:‬ﻭﳍﺎ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﺟﺪﴽ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪8‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳋﺎﻣﺴﺔ‪:‬‬ ‫ﺍﳌﻔ ‪ž‬ﺮﺩ ﺍﳌﻀﺎﻑ ﻳﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻛﻤﺎ ﻳﻔﻴﺪ ﺫﻟﻚ ﺍﺳﻢ ﺍﳉﻤﻊ‬ ‫ﻓﻜﻤﺎ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺣﺮ‪žÅ‬ﻣ ‪¢‬ﺖ ‪ž‬ﻋﻠﹶﻴ‪ ¢‬ﹸﻜ ‪¢‬ﻢ ﺃﹸﻣ‪ž ž‬ﻬﺎﺗﻜﹸ ‪¢‬ﻢ‪ ﴾...‬ﺇﱃ ﺁﺧﺮﻫﺎ ]ﺍﻟﻨﺴﺎء‪ [٢٣:‬ﻳﺸﻤﻞ ﻛﻞ ﺃﻡ ﺍ‪¢‬ﻧ‪ž‬ﺘ ‪ž‬ﺴ‪¢‬ﺒ ‪ž‬ﺖ ﺇﻟﻴﻬﺎ‬ ‫ﻭﺇﻥ ﻋﻠﺖ‪ ،‬ﻭﻛﻞ ﺑﻨﺖ ﺍﻧ‪¢‬ﺘ‪ž ž‬ﺴ‪ž‬ﺒﺖ‪ ¢‬ﺇﻟﻴﻚ ﻭﺇﻥ ﻧﺰﻟﺖ‪ ،‬ﺇﱃ ﺁﺧﺮ ﺍﳌﺬﻛﻮﺭﺍﺕ‪ .‬ﻓﻜﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﺃﹶﻣ·ﺎ ﹺﺑﹺﻨ ‪¢‬ﻌ ‪ž‬ﻤ¡ﺔ‬ ‫ﺭ‪Åž‬ﺑﻚ‪ ž‬ﻓﹶﺤ‪Å ž‬ﺪﺙﹾ﴾]ﺍﻟﻀﺤﻰ‪ [١١:‬ﻓﺈ‪r‬ﺎ ﺗﺸﻤﻞ ﺍﻟﻨﻌﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪.‬‬ ‫﴿ﻗﹸﻞﹾ ﹺﺇ ﱠﻥ ﺻ‪ž‬ﻼﹶﺗ¡ﻲ ﻭ‪ž‬ﻧﺴﻜ¡ﻲ ﻭ‪ž‬ﻣ‪ž‬ﺤ‪¢‬ﻴ‪ž‬ﺎﻱ‪ž ž‬ﻭﻣ‪ž‬ﻤ‪ž‬ﺎ¡ﺗﻲ ﻟ¡ﻠﱠﻪ¡ ﺭ‪Å ž‬ﺏ ﺍﻟﹾﻌ‪ž‬ﺎﹶﻟﻤ¡ﲔ‪]﴾ž‬ﺍﻷﻧﻌﺎﻡ‪ [١٦٢ :‬ﻓﺈ‪r‬ﺎ ﺗﻌﻢ ﺍﻟﺼﻠﻮﺍﺕ ﻛﻠﻬﺎ‪،‬‬ ‫ﻭﺍﻷﻧﺴﺎﻙ ﻛﻠﻬﺎ‪ ،‬ﻭﲨﻴﻊ ﻣﺎ ﺍﻟﻌﺒﺪ ﻓﻴﻪ ﻭﻋﻠﻴﻪ ﰲ ﺣﻴﺎﺗﻪ ﻭﳑﺎﺗﻪ‪ ،‬ﺍﳉﻤﻴﻊ ﻗﺪ ﺃﻭﻗﻌﺘ‪ž‬ﻪ ﻭﺃﺧﻠﺼ‪ž‬ﺘﻪ ﷲ ﻭﺣﺪﻩ ﻻ‬ ‫ﺷﺮﻳﻚ ﻟﻪ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻭ‪ž‬ﺍ·ﺗ ¡ﺨﺬﹸﻭﺍ ¡ﻣﻦ‪ ¢‬ﻣ‪ž‬ﹶﻘﺎﻡﹺ ﹺﺇ‪¢‬ﺑ ‪ž‬ﺮﺍ ¡ﻫﻴ ‪ž‬ﻢ ﻣ ‪ž‬ﺼﻠﹼ ‪U‬ﻰ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٢٥:‬ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ‪ :‬ﺃﻧﻪ ﻳﺸﻤﻞ ﲨﻴﻊ ﻣﻘﺎﻣﺎﺗﻪ ﰲ‬ ‫ﻣﺸﺎﻋﺮ ﺍﳊﺞ‪ ،‬ﺍﲣﺬﻭﻩ ﻣﻌﺒﺪﴽ‪ ،‬ﻭﺃﺻﺮﺡ ﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹸﺛﻢ· ﺃﹶﻭ‪ž ¢‬ﺣﻴ‪¢‬ﻨ‪ž‬ﺎ ﺇﹺﻟﹶ‪¢‬ﻴﻚ‪ ž‬ﺃﹶ ¡ﻥ ﺍ·ﺗﺒﹺﻊ‪¡ ¢‬ﻣﱠﻠﹶﺔ ﹺﺇ‪¢‬ﺑﺮ‪ž‬ﺍ ¡ﻫﻴ ‪ž‬ﻢ ﺣ‪ž‬ﹺﻨﻴﻔﹰﺎ﴾‬ ‫]ﺍﻟﻨﺤﻞ‪ [١٢٣ :‬ﻭﻫﺬﺍ ﺷﺎﻣﻞ ﻟﻜﻞ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﲝﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬ ‫ﻭﺃﻋﻢ ﻣﻦ ﺫﻟﻚ ﻭﺃﴰﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﳌﺎ ﺫﻛﺮ ﺍﻷﻧﺒﻴﺎء‪﴿ :‬ﹸﺃﻭﻟﹶﺌ¡ ‪ž‬ﻚ ﺍﻟﱠ ¡ﺬﻳ ‪ž‬ﻦ ‪ž‬ﻫ ‪ž‬ﺪﻯ ﺍﻟﱠﻠﻪ ﹶﻓﺒﹺﻬﺪ‪ž‬ﺍﻫﻢ ﺍﻗﹾ‪ž‬ﺘ ¡ﺪﻩ‪]﴾¢‬ﺍﻷﻧﻌﺎﻡ‪[٩٠ :‬‬ ‫ﻓﺄﻣﺮﻩ ﺍﷲ ﺃﻥ ﻳﻘﺘﺪﻱ ﲜﻤﻴﻊ ﻣﺎ ﻋﻠﻴﻪ ﺍﳌﺮﺳﻠﻮﻥ ﻣﻦ ﺍﳍﺪﻯ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﻟﺰﺍﻛﻴﺔ‪،‬‬ ‫ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺍﳍﺪﻯ ﺍﳌﺴﺘﻘﻴﻢ‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺃﺣﺪ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﳌﻌﺮﻭﻑ‪» :‬ﺃﻥ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ‬ ‫ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﱂ ﻳﺮﺩ ﺷﺮﻋﻨﺎ ﲞﻼﻓﻪ«‪ .‬ﻭﺷﺮﻉ ﺍﻷﻧﺒﻴﺎء ﺍﻟﺴﺎﺑﻘﲔ ﻫﻮ ﻫﺪﺍﻫﻢ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻓﺮﻭﻋﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﹶﺃﻥﱠ ﻫ‪ž‬ﺬﹶﺍ ﺻ¡ﺮ‪ž‬ﺍﻃ¡ﻲ ﻣ ‪¢‬ﺴ‪ž‬ﺘ¡ﻘﻴ ‪U‬ﻤﺎ ﻓﹶﺎﺗ·ﹺﺒﻌﻮﻩ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [١٥٣:‬ﻭﻫﺬﺍ ﻳﻌﻢ‪ È‬ﲨﻴﻊ ﻣﺎ ﺷﺮﻋﻪ ﻟﻌﺒﺎﺩﻩ‬ ‫ﻓﻌ ﹰﻼ‪ ،‬ﻭﺗﺮﻛﴼ‪ ،‬ﺍﻋﺘﻘﺎﺩﴽ‪ ،‬ﻭﺍﻧﻘﻴﺎﺩﴽ‪ .‬ﻭﺃﺿﺎﻓﻪ ﺇﱃ ﻧﻔﺴﻪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻜﻮﻧﻪ ﺍﻟﺬﻱ ﻧﺼﺒﻪ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻛﻤﺎ ﺃﺿﺎﻓﻪ ﺇﱃ‬ ‫ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﻋﻠﻴﻬﻢ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﺻ¡ﺮ‪ž‬ﺍ ﹶﻁ ﺍﻟﱠ ¡ﺬﻳ ‪ž‬ﻦ ﹶﺃﻧ‪ž¢‬ﻌ ‪¢‬ﻤﺖ‪ž ž‬ﻋﻠﹶ‪¢‬ﻴﻬﹺ ‪¢‬ﻢ﴾ ]ﺍﻟﻔﺎﲢﺔ‪ [٧:‬ﻟﻜﻮ‪r‬ﻢ ﻫﻢ ﺍﻟﺴﺎﻟﻜﻮﻥ ﻟﻪ‪ .‬ﻓﺼﺮﺍﻁ‬ ‫ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻨﺒﻴﲔ‪ ،‬ﻭﺍﻟﺼﺪﻳﻘﲔ‪ ،‬ﻭﺍﻟﺸﻬﺪﺍء‪ ،‬ﻭﺍﻟﺼﺎﳊﲔ‪ :‬ﻣﺎ ﺍﺗﺼﻔﻮﺍ ﺑﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪،‬‬ ‫ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻷﻭﺻﺎﻑ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪9‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪ž ﴿ :‬ﻭﹶﻟﺎ ﻳﺸ‪ ¢‬ﹺﺮﻙ‪ ¢‬ﹺﺑ¡ﻌﺒ‪ž‬ﺎ ‪ž‬ﺩﺓ¡ ‪ž‬ﺭﺑ‪¡Å‬ﻪ ﹶﺃﺣ‪U ž‬ﺪﺍ﴾]ﺍﻟﻜﻬﻒ‪ [١١٠ :‬ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺍﻟﻈﺎﻫﺮﺓ‬ ‫ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻭﺻﻒ ﺍﷲ ﻟﺮﺳﻮﻟﻪ ﷺ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﺍﳌﻀﺎﻓﺔ ﺇﱃ ﺍﷲ ﴿ﺳﺒ‪¢‬ﺤ‪ž‬ﺎ ﹶﻥ ﺍﻟﱠ ¡ﺬﻱ ﺃﹶﺳ‪¢‬ﺮ‪ž‬ﻯ ﹺﺑ‪ž‬ﻌﺒ‪¢‬ﺪ¡ﻩ¡﴾ ]ﺍﻹﺳﺮﺍء‪ž ﴿ [١:‬ﻭﺇﹺﻥﹾ‬ ‫ﹸﻛﻨ‪¢‬ﺘ ‪¢‬ﻢ ﻓ¡ﻲ ﺭ‪¢ž‬ﻳﺐﹴ ¡ﻣﻤ·ﺎ ﻧ‪· ž‬ﺰﹾﻟﻨ‪ž‬ﺎ ‪ž‬ﻋﹶﻠﻰ ‪ž‬ﻋ‪¢‬ﺒ ¡ﺪﻧ‪ž‬ﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪﴿ [٢٣:‬ﺗ‪žž‬ﺒﺎﺭ‪ž ž‬ﻙ ﺍﱠﻟ ¡ﺬﻱ ‪ž‬ﻧﺰ· ﹶﻝ ﺍﹾﻟﹸﻔ ‪¢‬ﺮﻗﹶﺎﻥﹶ ﻋ‪ž‬ﹶﻠﻰ ﻋ‪ž‬ﺒ‪¢‬ﺪ¡ﻩ¡﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪ [١:‬ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻭﻓﱠﻰ ﲨﻴﻊ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻌﺒﻮﺩﻳﺔ؛ ﺣﻴﺚ ﻧﺎﻝ ﺃﺷﺮﻑ ﺍﳌﻘﺎﻣﺎﺕ ﺑﺘﻮﻓﻴﺘﻪ ﳉﻤﻴﻊ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻌﺒﻮﺩﻳﺎﺕ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﺃﻟﹶ‪¢‬ﻴ ‪ž‬ﺲ ﺍﻟﻠﱠﻪ ﹺﺑﻜﹶﺎ ‪ê‬ﻑ ‪ž‬ﻋ‪¢‬ﺒ ‪ž‬ﺪﻩ﴾ ]ﺍﻟﺰﻣﺮ‪ [٣٦:‬ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﺃﻗﻮﻡ ﲝﻘﻮﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻛﺎﻧﺖ ﻛﻔﺎﻳﺔ ﺍﷲ ﻟﻪ‬ ‫ﺃﻛﻤﻞ ﻭﺃﰎ‪ ،‬ﻭﻣﺎ ﻧﻘﺺ ﻣﻨﻬﺎ ﻧﻘﺺ ﻣﻦ ﺍﻟﻜﻔﺎﻳﺔ ﲝﺴﺒﻪ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻭ‪ž‬ﻣ‪ž‬ﺎ ﺃﹶﻣ‪¢‬ﺮﻧ‪ž‬ﺎ ﺇﹺﻻﱠ ﻭ‪ž‬ﺍﺣ¡ ‪ž‬ﺪﹲﺓ ﻛﹶﹶﻠﻤ‪ ¢‬ﹴﺢ ﹺﺑﺎﹾﻟ‪ž‬ﺒﺼ‪ ž‬ﹺﺮ﴾ ]ﺍﻟﻘﻤﺮ‪﴿ [٥٠:‬ﺇﹺ·ﻧﻤ‪ž‬ﺎ ﹶﻗﻮ‪¢‬ﹸﻟﻨ‪ž‬ﺎ ¡ﻟﺸ‪ž‬ﻲءٍ ﺇﹺ ﹶﺫﺍ ﹶﺃﺭ‪¢ ž‬ﺩ‪ž‬ﻧﺎﻩ ﹶﺃﻥﹾ ‪ž‬ﻧﻘﹸﻮ ﹶﻝ ﹶﻟﻪ ﹸﻛ ‪¢‬ﻦ‬ ‫ﹶﻓﻴ‪ž‬ﻜﹸﻮ ﹸﻥ﴾ ]ﺍﻟﻨﺤﻞ‪ [٤٠:‬ﻳﺸﻤﻞ ﲨﻴﻊ ﺃﻭﺍﻣﺮﻩ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻟﻜﻮﻧﻴﺔ‪ .‬ﻭﻫﺬﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺷﻲء ﻛﺜﲑ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪10‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺩﺳﺔ‪:‬‬ ‫ﰲ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺗﻘﺮﻳﺮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻧﻔﻲ ﺿﺪﻩ‬ ‫ﻳﻜﺎﺩ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻳﻜﻮﻥ ﻛﻠﻪ ﻟﺘﻘﺮﻳﺮ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻧﻔﻲ ﺿﺪﻩ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻵﻳﺎﺕ ﻳﻘﺮﺭ ﺍﷲ ﻓﻴﻬﺎ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ‬ ‫ﻭﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ‪ ،‬ﻭﳜﱪ ﺃﻥ ﲨﻴﻊ ﺍﻟﺮﺳﻞ ﺗﺪﻋﻮ ﻗﻮﻣﻬﺎ ﺇﱃ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﻳﺸﺮﻛﻮﺍ‬ ‫ﺑﻪ ﺷﻴﺌﴼ‪ ،‬ﻭﺃ ﱠﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﳕﺎ ﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻟﻴﻌﺒﺪﻭﻩ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺮﺳﻞ ﺍﺗﻔﻘﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻞ ﺍﻷﺻﻮﻝ ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻥ ﻣﻦ ﱂ ﻳﺪﻥ ‪±‬ﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﷲ ﻓﻌﻤﻠﻪ ﺑﺎﻃﻞ ﴿ﹶﻟ¡ﺌﻦ‪¢‬‬ ‫ﺃﹶ ‪¢‬ﺷﺮ‪ž‬ﻛﹾﺖ‪ ž‬ﹶﻟ‪ž‬ﻴ ‪¢‬ﺤﺒ‪ ž‬ﹶﻄﻦ· ‪ž‬ﻋﻤ‪ž‬ﻠﹸ ‪ž‬ﻚ﴾ ]ﺍﻟﺰﻣﺮ‪ž ﴿ [٦٥:‬ﻭﻟﹶ ‪¢‬ﻮ ﺃﹶ ‪¢‬ﺷﺮ‪ž‬ﻛﹸﻮﺍ ﹶﻟﺤ‪ž‬ﹺﺒﻂﹶ ﻋ‪¢ž‬ﻨﻬ ‪¢‬ﻢ ‪ž‬ﻣﺎ ﹶﻛﺎﻧﻮﺍ ‪ž‬ﻳﻌ‪¢‬ﻤ‪ž‬ﻠﹸﻮ ﹶﻥ﴾ ]ﺍﻷﻧﻌﺎﻡ‪. [٨٨:‬‬ ‫ﻭﻳﺪﻋﻮ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻣﺎ ﺗﻘﺮﺭ ﰲ ﻓﻄﺮﻫﻢ ﻭﻋﻘﻮﳍﻢ ﻣﻦ ﺃﻥ ﺍﳌﺘﻔﺮ‪Å‬ﺩ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺘﺪﺑﲑ‪ ،‬ﻭﺍﳌﺘﻔﺮ‪Å‬ﺩ ﺑﺎﻟﻨﻌﻢ ﺍﻟﻈﺎﻫﺮﺓ‬ ‫ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﻫﻮ‪ ،‬ﻭﺃﻥ ﺳﺎﺋﺮ ﺍﳋﻠﻖ ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﺧﻠﻖ‪ ،‬ﻭﻻ ﻧﻔﻊ‪ ،‬ﻭﻻ ﺩﻓﻊ‪ ،‬ﻭﻟﻦ‬ ‫ﻳﻐﻨﻮﺍ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﷲ ﺷﻴﺌﴼ‪ ،‬ﻭﻳﺪﻋﻮﻫﻢ ﺃﻳﻀﴼ ﺇﱃ ﻫﺬﺍ ﺍﻷﺻﻞ ﲟﺎ ﻳﺘﻤﺪﺡ ﺑﻪ ﻭﻳﺜﲏ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻣﻦ‬ ‫ﺗﻔ ‪È‬ﺮﺩﻩ ﺑﺼﻔﺎﺕ ﺍﻟﻌﻈﻤﺔ‪ ،‬ﻭﺍ‪Ü‬ﺪ‪ ،‬ﻭﺍﳉﻼﻝ‪ ،‬ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻟﻪ ﻫﺬﺍ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ‬ ‫ﻣﺸﺎﺭﻙ ﺃﺣﻖ ﻣﻦ ﺃﺧﻠﺼﺖ ﻟﻪ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﻳﻘ ‪Å‬ﺮﺭ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺄﻧﻪ ﻫﻮ ﺍﳊﺎﻛﻢ ﻭﺣﺪﻩ‪ ،‬ﻓﻼ‬ ‫ﳛﻜﻢ ﻏﲑﻩ ﺷﺮﻋﴼ ﻭﻻ ﺟﺰﺍء ﴿ﹺﺇ ¡ﻥ ﺍﻟﹾﺤﻜﹾﻢ ﹺﺇ ﱠﻻ ¡ﻟﱠﻠﻪ¡ ﹶﺃ‪ž‬ﻣﺮ‪ ž‬ﹶﺃ ﱠﻻ ‪ž‬ﺗﻌ‪¢‬ﺒﺪﻭﺍ ﺇﹺﻻﱠ ﹺﺇ·ﻳﺎﻩ﴾ ]ﻳﻮﺳﻒ‪. [٤٠ :‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮ‪Å‬ﺭ ﻫﺬﺍ ﺑﺬﻛﺮ ﳏﺎﺳﻦ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﻮﺍﺟﺐ ﺷﺮﻋﴼ‪ ،‬ﻭﻋﻘﻼﹰ‪ ،‬ﻭﻓﻄﺮﺓ‪ ،‬ﻋﻠﻰ ﲨﻴﻊ‬ ‫ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻳﺬﻛﺮ ﻣﺴﺎﻭﺉ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻗﺒﺤﻪ‪ ،‬ﻭﺍﺧﺘﻼﻝ ﻋﻘﻮﻝ ﺃﺻﺤﺎﺑﻪ ﺑﻌﺪ ﺍﺧﺘﻼﻝ ﺃﺩﻳﺎ‪r‬ﻢ‪ ،‬ﻭﺗﻘﻠﻴﺐ ﺃﻓﺌﺪ½ﻢ‪،‬‬ ‫ﻭﻛﻮ‪r‬ﻢ ﰲ ﺷﻚ ﻭﺃﻣﺮ ﻣﺮﻳﺞ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺑﺬﻛﺮ ﻣﺎ ﺭﺗ·ﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﳉﺰﺍء ﺍﳊﺴﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﻟﺪﻭﺭ ﺍﻟﺜﻼﺙ‪،‬‬ ‫ﻭﻣﺎ ﺭﺗﺐ ﻋﻠﻰ ﺿﺪﻩ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻌﺎﺟﻠﺔ ﻭﺍﻵﺟﻠﺔ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻧﺖ ﻋﻮﺍﻗﺒﻬﻢ ﺃﺳﻮﺃ ﺍﻟﻌﻮﺍﻗﺐ ﻭﺷﺮﻫﺎ‪.‬‬ ‫ﻭﺑﺎﳉﻤﻠﺔ‪ :‬ﻓﻜﻞ ﺧﲑ ﻋﺎﺟﻞ ﻭﺁﺟﻞ ﻓﺈﻧﻪ ﻣﻦ ﲦﺮﺍﺕ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻛﻞ ﺷﺮ‪ é‬ﻋﺎﺟﻞ ﻭﺁﺟﻞ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﲦﺮﺍﺕ ﺿﺪﻩ‪،‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪11‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺑﻌﺔ‪:‬‬ ‫ﰲ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺗﻘﺮﻳﺮ ﻧﺒﻮﺓ ﳏﻤﺪ ﷺ‬ ‫ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﻜﺒﲑ ﻗﺮ·ﺭﻩ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺑﺎﻟﻄﺮﻕ ﺍﳌﺘﻨﻮﻋﺔ ﺍﻟﱵ ﻳﻌﺮﻑ ‪±‬ﺎ ﻛﻤﺎﻝ ﺻﺪﻗﻪ ﷺ‪ ،‬ﻓﺄﺧﱪ ﺃﻧﻪ ﺻﺪ·ﻕ‬ ‫ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺩﻋﺎ ﺇﱃ ﻣﺎ ﺩﻋﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﲨﻴﻊ ﺍﶈﺎﺳﻦ ﺍﻟﱵ ﰲ ﺍﻷﻧﺒﻴﺎء ﻓﻬﻲ ﰲ ﳏﻤﺪ ﷺ‪ ،‬ﻭﻣﺎ ﻧﺰﻫﻮﺍ ﻋﻨﻪ ﻣﻦ‬ ‫ﺍﻟﻨﻮﺍﻗﺺ ﻭﺍﻟﻌﻴﻮﺏ ﻓﻤﺤﻤﺪ ﺃﻭﻻﻫﻢ ﻭﺃﺣﻘﻬﻢ ‪±‬ﺬﺍ ﺍﻟﺘﻨﺰﻳﻪ‪ ،‬ﻭﺃﻥ ﺷﺮﻳﻌﺘﻪ ﻣﻬﻴﻤﻨﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﻛﺘﺎﺑﻪ‬ ‫ﻣﻬﻴﻤﻦ ﻋﻠﻰ ﻛﻞ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﺠﻤﻴﻊ ﳏﺎﺳﻦ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻜﺘﺐ ﻗﺪ ﲨﻌﻬﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻓﺎﻕ ﻋﻠﻴﻬﺎ‬ ‫ﲟﺤﺎﺳﻦ ﻭﺃﻭﺻﺎﻑ ﱂ ﺗﻮﺟﺪ ﰲ ﻏﲑﻩ‪.‬‬ ‫ﻭﻗﺮ·ﺭ ﻧﺒﻮﺗﻪ ﺑﺄﻧﻪ ﺃﻣ‪Å‬ﻲ؛ ﻻ ﻳﻜﺘﺐ ﻭﻻ ﻳﻘﺮﺃ‪ ،‬ﻭﻻ ﺟﺎﻟﺲ ﺃﺣﺪﴽ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺑﻞ ﱂ ﻳﻔﹶﺎﺟ‪ž‬ﺄ‬ ‫ﺍﻟﻨﺎﺱ ﺣﱴ ﺟﺎءﻫﻢ ‪±‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ﻣﺎ ﺃﺗﻮﺍ‪ ،‬ﻭﻻ ﻗﺪﺭﻭﺍ‪،‬‬ ‫ﻭﻻ ﻫﻮ ﰲ ﺍﺳﺘﻄﺎﻋﺘﻬﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻇﻬﲑﴽ‪ ،‬ﻭﺃﻧﻪ ﳏﺎﻝ ﻣﻊ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺗﻠﻘﺎء ﻧﻔﺴﻪ‪ ،‬ﺃﻭ‬ ‫ﻣﺘﻘﻮ‪Å‬ﻝ‪ ،‬ﺃﻭ ﻣﺘﻮﻫ‪Å‬ﻢ ﻓﻴﻤﺎ ﺟﺎء ﺑﻪ‪ .‬ﻭﺃﻋﺎﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺃﺑﺪﻯ ﰲ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪.‬‬ ‫ﻭﻗﺮ·ﺭ ﺫﻟﻚ ﺑﺄﻧﻪ ﳜﱪ ﺑﻘﺼﺺ ﺍﻷﻧﺒﻴﺎء ﺍﻟﺴﺎﺑﻘﲔ ﻣﻄ ·ﻮﻟﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺮﻳﺐ ﻓﻴﻪ ﺃﺣﺪ‪ ،‬ﰒ ﳜﱪ‬ ‫ﺗﻌﺎﱃ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﻃﺮﻳﻖ ﻭﻻ ﻭﺻﻮﻝ ﺇﱃ ﻫﺬﺍ ﺇﻻ ﲟﺎ ﺁﺗﺎﻩ ﺍﷲ ﻣﻦ ﺍﻟﻮﺣﻲ‪ ،‬ﻛﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﳌﺎ ﺫﻛﺮ ﻗﺼﺔ‬ ‫ﻣﻮﺳﻰ ﻣﻄﻮ·ﻟﺔ‪ž ﴿ :‬ﻭ‪ž‬ﻣﺎ ﹸﻛ‪¢‬ﻨﺖ‪ ž‬ﺑﹺ ‪ž‬ﺠﺎﹺﻧﺐﹺ ﺍﻟﻄﱡﻮﺭﹺ ﺇﹺ ﹾﺫ ‪ž‬ﻧﺎ ‪ž‬ﺩﻳ‪ž¢‬ﻨﺎ ﻭ‪ž‬ﻟﹶﻜ¡ﻦ‪ ¢‬ﺭ‪ž‬ﺣ‪¢‬ﻤ‪ž‬ﺔﹰ ﻣ¡ﻦ‪ ¢‬ﺭ‪ž‬ﺑ‪Å‬ﻚ‪]﴾ž‬ﺍﻟﻘﺼﺺ‪ž ﴿ [٤٦:‬ﻭ‪ž‬ﻣﺎ ﹸﻛﻨ‪ž ¢‬ﺖ‬ ‫ﺑﹺ ‪ž‬ﺠﺎﹺﻧﺐﹺ ﺍﻟﹾﻐ‪¢ ž‬ﺮﹺﺑﻲ‪ Å‬ﺇﹺ ﹾﺫ ﹶﻗ ‪ž‬ﻀﻴ‪ž¢‬ﻨﺎ ﹺﺇﻟﹶﻰ ﻣﻮﺳ‪ž‬ﻰ ﺍﻷَﻣ‪¢‬ﺮ‪]﴾ž‬ﺍﻟﻘﺼﺺ‪ [٤٤:‬ﻭﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻭ‪ž‬ﻣ‪ž‬ﺎ ﹸﻛﻨ‪ž ¢‬ﺖ ﹶﻟﺪ‪¢ž‬ﻳ ﹺﻬ ‪¢‬ﻢ ﺇﹺ ﹾﺫ ﻳﻠﹾﻘﹸﻮ ﹶﻥ‬ ‫ﺃﹶﻗﹾ ﹶﻼ‪ž‬ﻣﻬ ‪¢‬ﻢ ﺃﹶ‪È‬ﻳﻬﻢ‪ž ¢‬ﻳ ﹾﻜﻔﹸﻞﹸ ‪ž‬ﻣﺮ‪¢‬ﻳ‪ž ž‬ﻢ ﻭ‪žž‬ﻣﺎ ﻛﹸ‪¢‬ﻨﺖ‪ ž‬ﹶﻟﺪ‪ž‬ﻳ‪ ¢‬ﹺﻬﻢ‪ ¢‬ﹺﺇ ﹾﺫ ‪ž‬ﻳﺨ‪¢‬ﺘ‪¡ ž‬ﺼﻤﻮﻥﹶ﴾]ﺁﻝ ﻋﻤﺮﺍﻥ‪ . [٤٤ :‬ﻭﳌﺎ ﺫﻛﺮ ﻗﺼﺔ ﻳﻮﺳﻒ‬ ‫ﻭﺇﺧﻮﺗﻪ ﻣﻄﻮﻟﺔ ﻗﺎﻝ‪﴿ :‬ﻭ‪ž‬ﻣ‪ž‬ﺎ ﹸﻛﻨ‪ž ¢‬ﺖ ﻟﹶ ‪ž‬ﺪﻳ‪¢‬ﻬﹺﻢ‪ ¢‬ﺇﹺﺫﹾ ﹶﺃ ‪¢‬ﺟﻤ‪ž‬ﻌﻮﺍ ﹶﺃ ‪¢‬ﻣ ‪ž‬ﺮﻫﻢ‪ ¢‬ﻭ‪ž‬ﻫﻢ‪ ¢‬ﻳ‪ž‬ﻤ‪ ¢‬ﹸﻜﺮﻭﻥﹶ﴾]ﻳﻮﺳﻒ‪. [١٠٢ :‬‬ ‫ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻹﺧﺒﺎﺭﺍﺕ ﺍﳌﻔﺼ·ﻠﺔ ﺍﻟﱵ ﻳﻔﺼ‪Å‬ﻠﻬﺎ ﺗﻔﺼﻴﻼﹰ ﱂ ﻳﺘﻤﻜﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﰲ ﻭﻗﺘﻪ ﻭﻻ ﻣﻦ‬ ‫ﺑﻌﺪﻫﻢ ﻋﻠﻰ ﺗﻜﺬﻳﺒﻪ ﻓﻴﻬﺎ ﻭﻻ ﻣﻌﺎﺭﺿﺘﻪ ﻣﻦ ﺃﻛﱪ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﺣﹰﻘﺎ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮ‪Å‬ﺭ ﻧﺒﻮﺗﻪ ﺑﻜﻤﺎﻝ ﺣﻜﻤﺔ ﺍﷲ ﻭﲤﺎﻡ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﺃﻥ ﺗﺄﻳﻴﺪﻩ ﻟﺮﺳﻮﻟﻪ‪ ،‬ﻭﻧﺼﺮﻩ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﲤﻜﻴﻨﻪ ﰲ‬ ‫ﺍﻷﺭﺽ ﻣﻮﺍﻓﻖ ﻏﺎﻳﺔ ﺍﳌﻮﺍﻓﻘﺔ ﳊﻜﻤﺔ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻗﺪﺡ ﰲ ﺭﺳﺎﻟﺘﻪ ﻓﻘﺪ ﻗﺪﺡ ﰲ ﺣﻜﻤﺔ ﺍﷲ‪ ،‬ﻭﰲ ﻗﺪﺭﺗﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻧﺼﺮﻩ ﻭﺗﺄﻳﻴﺪﻩ ﺍﻟﺒﺎﻫﺮ ﻋﻠﻰ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻗﻮﻯ ﺃﻫﻞ ﺍﻷﺭﺽ ﻣﻦ ﺁﻳﺎﺕ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﺃﺩﻟﺔ ﺗﻮﺣﻴﺪﻩ‪،‬‬ ‫ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻟﻠﻤﺘﺄﻣ‪Å‬ﻠﲔ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪12‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮﺭ ﻧﺒﻮﺗﻪ ﻭﺭﺳﺎﻟﺘﻪ ﲟﺎ ﺣﺎﺯﻩ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﻭﺃﻥ ﻛﻞ‬ ‫ﺧﻠﻖ ﻋﺎﻝ ﺳﺎﻡ ﻓﻠﺮﺳﻮﻝ ﺍﷲ ﷺ ﻣﻨﻪ ﺃﻋﻼﻩ ﻭﺃﻛﻤﻠﻪ؛ ﻓﻤﻦ ﻋﻈﻤﺖ ﺻﻔﺎﺗﻪ ﻭﻓﺎﻗﺖ ﻧﻌﻮﺗﻪ ﲨﻴﻊ ﺍﳋﻠﻖ ﺍﻟﱵ‬ ‫ﺃﻋﻼﻫﺎ ﺍﻟﺼﺪﻕ‪ ،‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺃﻛﱪ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﺭﺳﻮﻝ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﳌﺼﻄﻔﻰ ﺍﳌﺨﺘﺎﺭ ﻣﻦ ﺍﳋﻠﻖ ﺃﲨﻌﲔ؟‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮ‪Å‬ﺭﻫﺎ ﲟﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻛﺘﺐ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺑﺸﺎﺭﺍﺕ ﺍﻷﻧﺒﻴﺎء ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﺇﻣﺎ ﺑﺎﲰﻪ ﺍﻟﻌﻠﹶﻢ‪ ،‬ﺃﻭ ﺑﺄﻭﺻﺎﻓﻪ‬ ‫ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺃﻭﺻﺎﻑ ﺃﻣﺘﻪ‪ ،‬ﻭﺃﻭﺻﺎﻑ ﺩﻳﻨﻪ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮ‪Å‬ﺭ ﺭﺳﺎﻟﺘﻪ ﲟﺎ ﺃﺧﱪ ﺑﻪ ﻣﻦ ﺍﻟﻐﻴﻮﺏ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﻭﺍﻟﻐﻴﻮﺏ ﺍﳌﺴﺘﻘﺒﻠﺔ‪ ،‬ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﺍﻟﱵ ﻻ ﺗﺰﺍﻝ‬ ‫ﺗﻘﻊ ﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻓﻠﻮﻻ ﺍﻟﻮﺣﻲ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺷﻲء ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻻ ﻟﻪ ﻭﻻ ﻟﻐﲑﻩ ﻃﺮﻳﻖ ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﻪ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮﺭﻫﺎ ﲝﻔﻈﻪ ﺇﻳﺎﻩ‪ ،‬ﻭﻋﺼﻤﺘﻪ ﻟﻪ ﻣﻦ ﺍﳋﻠﻖ‪ ،‬ﻣﻊ ﺗﻜﺎﻟﺐ ﺍﻷﻋﺪﺍء ﻭﺿﻐﻄﻬﻢ‪ ،‬ﻭﺟﺪﻫﻢ ﺍﻟﺘﺎﻡ ﰲ ﺍﻹﻳﻘﺎﻉ‬ ‫ﺑﻪ ﺑﻜﻞ ﻣﺎ ﰲ ﻭﺳﻌﻬﻢ‪ ،‬ﻭﺍﷲ ﻳﻌﺼﻤﻪ‪ ،‬ﻭﳝﻨﻌﻪ‪ ،‬ﻭﻳﻨﺼﺮﻩ!! ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﻷﻧﻪ ﺭﺳﻮﻟﻪ ﺣﻘﴼ‪ ،‬ﻭﺃﻣﻴﻨﻪ ﻋﻠﻰ ﻭﺣﻴﻪ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮ‪Å‬ﺭ ﺭﺳﺎﻟﺘﻪ ﺑﺬﻛﺮ ﻋﻈﻤﺔ ﻣﺎ ﺟﺎء ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﴿ ﹶﻻ ‪ž‬ﻳﺄﹾﺗ¡ﻴﻪ¡ ﺍﹾﻟ‪ž‬ﺒﺎﻃ¡ﻞﹸ ﻣ¡ﻦ‪ž ¢‬ﺑﻴ‪¢‬ﻦﹺ ‪ž‬ﻳ ‪ž‬ﺪﻳ‪¢‬ﻪ¡ ‪ž‬ﻭ ﹶﻻ ¡ﻣﻦ‪ž ¢‬ﺧﹾﻠﻔ¡¡ﻪ‬ ‫ﺗ‪¢ž‬ﻨ ﹺﺰﻳ ﹲﻞ ¡ﻣ ‪¢‬ﻦ ﺣ‪¡ ž‬ﻜﻴﻢﹴ ‪ž‬ﺣ ¡ﻤﻴ ‪ê‬ﺪ﴾ ]ﻓﺼﻠﺖ‪ [٤٢:‬ﻭﲢ ·ﺪﻯ ﺃﻋﺪﺍءﻩ ﻭﻣﻦ ﻛﻔﺮ ﺑﻪ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ‪ ،‬ﺃﻭ ﺑﻌﺸﺮ ﺳﻮﺭ ﻣﺜﻠﻪ‪ ،‬ﺃﻭ‬ ‫ﺑﺴﻮﺭﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻌﺠﺰﻭﺍ‪ ،‬ﻭﻧﻜﺼﻮﺍ‪ ،‬ﻭﺑﺎﺅﻭﺍ ﺑﺎﳋﻴﺒﺔ ﻭﺍﻟﻔﺸﻞ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺃﻛﱪ ﺃﺩﻟﺔ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﺃﺟﻠﻬﺎ‪،‬‬ ‫ﻭﺃﻋﻤﻬﺎ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮﺭ ﺭﺳﺎﻟﺘﻪ ﲟﺎ ﺃﻇﻬﺮ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ‪ ،‬ﻭﻣﺎ ﺃﺟﺮﻯ ﻟﻪ ﻣﻦ ﺍﳋﻮﺍﺭﻕ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻛﻞ‬ ‫ﻭﺍﺣﺪ ﲟﻔﺮﺩﻩ ﻣﻨﻬﺎ‪- ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ!‪ -‬ﻋﻠﻰ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﻋﻦ‬ ‫ﺍﳍﻮﻯ‪ ،‬ﺇﻥ ﻫﻮ ﺇﻻ ﻭﺣﻲ ﻳﻮﺣﻰ ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﻘﺮ‪Å‬ﺭﻫﺎ ﺑﻌﻈﻴﻢ ﺷﻔﻘﺘﻪ ﻋﻠﻰ ﺍﳋﻠﻖ‪ ،‬ﻭﺣﻨﻮ‪Å‬ﻩ ﺍﻟﻜﺎﻣﻞ ﻋﻠﻰ ﺃﻣﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﺑﺎﳌﺆﻣﻨﲔ ﺭﺅﻭﻑ ﺭﺣﻴﻢ‪ ،‬ﻭﺃﻧﻪ ﱂ‬ ‫ﻳﻮﺟﺪ‪ ،‬ﻭﻟﻦ ﻳﻮﺟﺪ‪ ،‬ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﺃﻋﻈﻢ ﺷﻔﻘﺔ‪ ،‬ﻭﺑﺮﴽ‪ ،‬ﻭﺇﺣﺴﺎﻧﴼ‪ ،‬ﺇﱃ ﺍﳋﻠﻖ ﻣﻨﻪ‪ ،‬ﻭﺁﺛﺎﺭ ﺫﻟﻚ ﻇﺎﻫﺮﺓ‬ ‫ﻟﻠﻨﺎﻇﺮﻳﻦ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻟﻄﺮﻕ ﻗﺪ ﺃﻛﺜﺮ ﺍﷲ ﻣﻦ ﺫﻛﺮﻫﺎ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻗ ·ﺮﺭﻫﺎ ﺑﻌﺒﺎﺭﺍﺕ ﻣﺘﻨﻮﻋﺔ ﻭﻣﻌﺎﱐ ﻣﻔ ·ﺼﻠﺔ‪ ،‬ﻭﺃﺳﺎﻟﻴﺐ‬ ‫ﻋﺠﻴﺒﺔ‪ ،‬ﻭﺃﻣﺜﻠﺘﻬﺎ ﺗﻔﻮﻕ ﺍﻟﻌﺪ ﻭﺍﻹﺣﺼﺎء‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪13‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻣﻨﺔ‪:‬‬ ‫ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺗﻘﺮﻳﺮ ﺍﳌﻌﺎﺩ‬ ‫ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺸﺮﺍﺋﻊ ﻛﻠﻬﺎ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺃﻣﺮ‬ ‫ﺍﳌﻌﺎﺩ‪ ،‬ﻭﺣﺸﺮ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺃﻛﺜﺮ ﺍﷲ ﻣﻦ ﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻗﺮ·ﺭﻩ ﺑﻄﺮﻕ ﻣﺘﻨﻮﻋﺔ؛ ﻣﻨﻬﺎ‪ :‬ﺇﺧﺒﺎﺭﻩ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ‪ ،‬ﻭﻣﻊ ﺇﻛﺜﺎﺭ ﺍﷲ ﻣﻦ ﺫﻛﺮﻩ ﻓﻘﺪ ﺃﻗﺴﻢ ﻋﻠﻴﻪ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻹﺧﺒﺎﺭ ﺑﻜﻤﺎﻝ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻧﻔﻮﺫ ﻣﺸﻴﺌﺘﻪ ﻭﺃﻧﻪ ﻻ ﻳﻌﺠﺰﻩ ﺷﻲء؛ ﻓﺈﻋﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﺑﻌﺪ ﻣﻮ½ﻢ ﻓﺮﺩ‬ ‫ﻣﻦ ﺃﻓﺮﺍﺩ ﺁﺛﺎﺭ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺗﺬﻛﲑﻩ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻟﻨﺸﺄﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﺃﻭﺟﺪﻫﻢ ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﺷﻴﺌﴼ ﻣﺬﻛﻮﺭﴽ‬ ‫ﻻ ﺑﺪ ﺃﻥ ﻳﻌﻴﺪﻫﻢ ﻛﻤﺎ ﺑﺪﺃﻫﻢ‪.‬‬ ‫ﻭﺃﻋﺎﺩ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ‪ ،‬ﺑﺄﺳﺎﻟﻴﺐ ﻣﺘﻨﻮﻋﺔ؛ ﻭﻣﻨﻬﺎ‪ :‬ﺇﺣﻴﺎﺅﻩ ﺍﻷﺭﺽ ﺍﳍﺎﻣﺪﺓ ﺍﳌﻴﺘﺔ ﺑﻌﺪ ﻣﻮ½ﺎ‪ ،‬ﻭﺃﻥ‬ ‫ﺍﻟﺬﻱ ﺃﺣﻴﺎﻫﺎ ﺳﻴﺤﻴﻲ ﺍﳌﻮﺗﻰ‪ .‬ﻭﻗﺮﺭ ﺫﻟﻚ ﺑﻘﺪﺭﺗﻪ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﻛﱪ ﻣﻦ ﺫﻟﻚ ﻭﻫﻮ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪،‬‬ ‫ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻓﻤﱴ ﺃﺛﺒﺖ ﺍﳌﻨﻜﺮﻭﻥ ﻟﺬﻟﻚ ﻭﻟﻦ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺇﻧﻜﺎﺭﻩ ﻓﻸﻱ ﺷﻲء ﻳﺴﺘﺒﻌﺪﻭﻥ ﺇﺣﻴﺎءﻩ‬ ‫ﺍﳌﻮﺗﻰ؟!‬ ‫ﻭﻗﺮﺭ ﺫﻟﻚ ﺑﺴﻌﺔ ﻋﻠﻤﻪ‪ ،‬ﻭﻛﻤﺎﻝ ﺣﻜﻤﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﺘﺮﻙ ﺧﻠﻘﻪ ﺳﺪﻯ ﻣﻬ‪¢‬ﻤ‪ž‬ﻠﲔ‪ ،‬ﻻ‬ ‫ﻳﺆﻣﺮﻭﻥ‪ ،‬ﻭﻻ ﻳﻨﻬﻮﻥ‪ ،‬ﻭﻻ ﻳﺜﺎﺑﻮﻥ‪ ،‬ﻭﻻ ﻳﻌﺎﻗﺒﻮﻥ‪ ،‬ﻭﻫﺬﺍ ﻃﺮﻳﻖ ﻗﺮ·ﺭ ﺑﻪ ﺍﻟﻨﺒﻮﺓ ﻭﺃﻣﺮ ﺍﳌﻌﺎﺩ‪.‬‬ ‫ﻭﳑﺎ ﻗﺮ·ﺭ ﺑﻪ ﺍﻟﺒﻌﺚ‪ ،‬ﻭﳎﺎﺯﺍﺓ ﺍﶈﺴﻨﲔ ﺑﺈﺣﺴﺎ‪r‬ﻢ‪ ،‬ﻭﺍﳌﺴﻴﺌﲔ ﺑﺈﺳﺎء½ﻢ‪ :‬ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻣﻦ ﺃﻳﺎﻣﻪ ﰲ ﺍﻷﻣﻢ ﺍﳌﺎﺿﲔ‪،‬‬ ‫ﻭﺍﻟﻘﺮﻭﻥ ﺍﻟﻐﺎﺑﺮﺓ‪ ،‬ﻭﻛﻴﻒ ﳒﹼﻰ ﺍﻷﻧﺒﻴﺎء ﻭﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﺃﻫﻠﻚ ﺍﳌﻜﺬﺑﲔ ﳍﻢ‪ ،‬ﺍﳌﻨﻜﺮﻳﻦ ﻟﻠﺒﻌﺚ‪ ،‬ﻭﻧﻮ·ﻉ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﻭﺃﺣﻞ ‪±‬ﻢ ﺍﳌﺜﹸﻼﺕ‪ ،‬ﻓﻬﺬﺍ ﺟﺰﺍء ﻣﻌﺠ·ﻞ‪ ،‬ﻭﳕﻮﺫﺝ ﻣﻦ ﺟﺰﺍء ﺍﻵﺧﺮﺓ ﺃﺭﺍﻩ ﺍﷲ ﻋﺒﺎﺩﻩ؛ ﻟﻴﻬﻠﻚ ﻣﻦ‬ ‫ﻫﻠﻚ ﻋﻦ ﺑﻴ‪Å‬ﻨﺔ‪ ،‬ﻭﳛﻴﺎ ﻣﻦ ﺣﻲ· ﻋﻦ ﺑﻴ‪Å‬ﻨﺔ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺃﺭﻯ ﺍﷲ ﻋﺒﺎﺩﻩ ﻣﻦ ﺇﺣﻴﺎﺋﻪ ﺍﻷﻣﻮﺍﺕ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﷲ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﺍﻷﻟﻮﻑ‬ ‫ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﻣ ·ﺮ ﻋﻠﻰ ﻗﺮﻳﺔ ﻭﻫﻲ ﺧﺎﻭﻳﺔ ﻋﻠﻰ ﻋﺮﻭﺷﻬﺎ‪ ،‬ﻭﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻭﺍﻟﻄﻴﻮﺭ‪ ،‬ﻭﺇﺣﻴﺎء‬ ‫ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻟﻸﻣﻮﺍﺕ‪ ،‬ﻭﻏﲑﻫﺎ ﳑﺎ ﺃﺭﺍﻩ ﺍﷲ ﻋﺒﺎﺩﻩ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻟﻴﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻗﻮﻱ ﺫﻭ ﺍﻗﺘﺪﺍﺭ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺒﺎﺩ‬ ‫ﻻ ﺑﺪ ﺃﻥ ﻳ‪ž‬ﺮﹺﺩﻭﺍ ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﺇﻣﺎ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ‪ .‬ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺃﺑﺪﺍﻫﺎ ﺍﷲ ﻭﺃﻋﺎﺩﻫﺎ ﰲ ‪ž‬ﻣﺤ‪ž‬ﺎ ﹼﻝ ﻛﺜﲑﺓ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪14‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﺎﺳﻌﺔ‪:‬‬ ‫ﰲ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﻭﺧﻄﺎ‪±‬ﻢ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻗﺪ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺪﻋﺎء ﺇﱃ ﺳﺒﻴﻠﻪ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﺃﻱ‪ :‬ﺑﺄﻗﺮﺏ ﻃﺮﻳﻖ ﻣﻮﺻﻞ ﻟﻠﻤﻘﺼﻮﺩ‪ ،‬ﳏﺼﻞ‬ ‫ﻟﻠﻤﻄﻠﻮﺏ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﺳﻠﻜﻬﺎ ﺍﷲ ﰲ ﺧﻄﺎﺏ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻫﻲ ﺃﺣﺴﻨﻬﺎ‬ ‫ﻭﺃﻗﺮ‪±‬ﺎ‪ ،‬ﻓﺄﻛﺜﺮ ﻣﺎ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﳋﲑ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﻟﺸﺮ ﺑﺎﻟﻮﺻﻒ ﺍﻟﺬﻱ ‪ž‬ﻣ ·ﻦ ﻋﻠﻴﻬﻢ ﺑﻪ ﻭﻫﻮ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﻓﻌﻠﻮﺍ ﻛﺬﺍ‪ ،‬ﻭﺍﺗﺮﻛﻮﺍ ﻛﺬﺍ؛ ﻷﻥ ﰲ ﺫﻟﻚ ﺩﻋﻮﺓ ﳍﻢ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻠﻮﺍﺯﻡ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺷﺮﻭﻃﻪ‪ ،‬ﻭﻣﻜﻤﻼﺗﻪ‪ ،‬ﻓﻜﺄﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‬ ‫ﻗﻮﻣﻮﺍ ﲟﺎ ﻳﻘﺘﻀﻴﻪ ﺇﳝﺎﻧﻜﻢ‪ ،‬ﻣﻦ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻭﺍﻟﺘﺨﻠﻖ ﺑﻜﻞ ﺧﻠﻖ ﲪﻴﺪ‪ ،‬ﻭﺍﻟﺘﺠﻨﺐ ﻟﻜﻞ‬ ‫ﺧﻠﻖ ﺭﺫﻳﻞ؛ ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﻫﻜﺬﺍ ﻳﻘﺘﻀﻲ‪.‬‬ ‫ﻭﳍﺬﺍ ﺃﲨﻊ ﺍﻟﺴﻠﻒ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ‪ ،‬ﻭﺃﻥ ﲨﻴﻊ ﺷﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﻟﻮﺍﺯﻣﻪ‪،‬‬ ‫ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻷﺩﻟﺔ ﺍﻟﻜﺜﲑﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬ ‫ﻭﻫﺬﺍ ﺃﺣﺪﳘﺎ ﺣﻴﺚ ﻳﺼﺪ‪Å‬ﺭ ﺍﷲ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﺑﻘﻮﻟﻪ‪» :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ« ‪ ،‬ﺃﻭ ﻳﻌﻠﻖ ﻓﻌﻞ ﺫﻟﻚ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪،‬‬ ‫ﻭﺃﻧﻪ ﻻ ﻳﺘﻢ ﺍﻹﳝﺎﻥ ﺇﻻ ﺑﺬﻟﻚ ﺍﳌﺬﻛﻮﺭ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻳﺪﻋﻮﻫﻢ ﺑﻘﻮﻟﻪ‪» :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ« »ﺍﻓﻌﻠﻮﺍ ﻛﺬﺍ‪ ،‬ﺃﻭ ﺍﺗﺮﻛﻮﺍ ﻛﺬﺍ«‪ .‬ﺃﻭ ﻳﻌﻠﻖ ﺫﻟﻚ‬ ‫ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻳﺪﻋﻮﻫﻢ ﲟﻨ·ﺘﻪ ﻋﻠﻴﻬﻢ ‪±‬ﺬﻩ ﺍﳌﻨ·ﺔ ﺍﻟﱵ ﻫﻲ ﺃﺟﻞ ﺍﳌﻨﻦ؛ ﺃﻱ‪ :‬ﻳﺎ ﻣﻦ ﻣ ·ﻦ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺎﻹﳝﺎﻥ ﻗﻮﻣﻮﺍ ﺑﺸﻜﺮ‬ ‫ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺑﻔﻌﻞ ﻛﺬﺍ ﻭﺗﺮﻙ ﻛﺬﺍ‪.‬‬ ‫ﻓﺎﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺩﻋﻮﺓ ﳍﻢ ﺃﻥ ﻳﺘﻤ‪Å‬ﻤﻮﺍ ﺇﳝﺎ‪r‬ﻢ ﻭﻳﻜﻤﻠﻮﻩ ﺑﺎﻟﺸﺮﺍﺋﻊ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺩﻋﻮﺓ ﳍﻢ ﺇﱃ ﺷﻜﺮ ﻧﻌﻤﺔ ﺍﻹﳝﺎﻥ ﺑﺒﻴﺎﻥ ﺗﻔﺼﻴﻞ ﻫﺬﺍ ﺍﻟﺸﻜﺮ‪ ،‬ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﺘﺎﻡ ﻷﻣﺮﻩ ﻭ‪r‬ﻴﻪ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﺪﻋﻮ ﺍﳌﺆﻣﻨﲔ ﺇﱃ ﺍﳋﲑ‪ ،‬ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﻟﺸﺮ‪ ،‬ﺑﺬﻛﺮ ﺁﺛﺎﺭ ﺍﳋﲑ‪ ،‬ﻭﻋﻮﺍﻗﺒﻪ ﺍﳊﻤﻴﺪﺓ‪ ،‬ﺍﻟﻌﺎﺟﻠﺔ ﻭﺍﻵﺟﻠﺔ‪،‬‬ ‫ﻭﺑﺬﻛﺮ ﺁﺛﺎﺭ ﺍﻟﺸﺮ‪ ،‬ﻭﻋﻮﺍﻗﺒﻪ ﺍﻟﻮﺧﻴﻤﺔ‪ ،‬ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺫﻟﻚ ﺑﺬﻛﺮ ﻧﻌﻤﻪ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻭﺁﻻﺋﻪ ﺍﳉﺰﻳﻠﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﻌﻢ ﺗﻘﺘﻀﻲ ﻣﻨﻬﻢ ﺍﻟﻘﻴﺎﻡ ﺑﺸﻜﺮﻫﺎ‪،‬‬ ‫ﻭﺷﻜﺮﻫﺎ ﻫﻮ ﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻕ ﺍﻹﳝﺎﻥ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺫﻟﻚ ﺑﺎﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪ ،‬ﻭﺑﺬﻛﺮ ﻣﺎ ﺃﻋﺪ· ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﺍﻟﻄﺎﺋﻌﲔ ﻣﻦ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻣﺎ‬ ‫ﻟﻐﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻘﺎﺏ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪15‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺫﻟﻚ ﺑﺬﻛﺮ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﻷﲰﺎء ﺍﳊﺴﲎ‪ ،‬ﻭﻣﺎ ﻟﻪ ﻣﻦ ﺍﳊﻖ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺃﻥ ﺣﻘﻪ‬ ‫ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﻌﺒﻮﺩﻳﺘﻪ ﻇﺎﻫﺮﴽ ﻭﺑﺎﻃﻨﴼ‪ ،‬ﻭﻳﺘﻌﺒ·ﺪﻭﺍ ﻟﻪ ﻭﻳﺪﻋﻮﻩ ﺑﺄﲰﺎﺋﻪ ﺍﳊﺴﲎ‪ ،‬ﻭﺻﻔﺎﺗﻪ ﺍﳌﻘﺪ·ﺳﺔ‪.‬‬ ‫ﻓﺎﻟﻌﺒﺎﺩﺍﺕ ﻛﻠﻬﺎ ﺗﻌﻈﻴﻢ ﻭﺗﻜﺒﲑ ﷲ‪ ،‬ﻭﺇﺟﻼﻝ ﻭﺇﻛﺮﺍﻡ‪ ،‬ﻭﺗﻮﺩ‪È‬ﺩ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻘﺮ‪È‬ﺏ ﻣﻨﻪ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺫﻟﻚ ﻷﺟﻞ ﺃﻥ ﻳﺘ·ﺨﺬﻭﻩ ﻭﺣﺪﻩ ﻭﻟﻴ‪ô‬ﴼ‪ ،‬ﻭﻣﻠﺠﺄ‪ ،‬ﻭﻣﻼﺫﴽ‪ ،‬ﻭﻣﻌﺎﺫﴽ‪ ،‬ﻭﻣﻔﺰﻋﴼ ﺇﻟﻴﻪ ﰲ ﺍﻷﻣﻮﺭ‬ ‫ﻛﻠﻬﺎ‪ ،‬ﻭﺇﻧﺎﺑﺔ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﳜﱪﻫﻢ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺃﺻﻞ ﺳﻌﺎﺩﺓ ﺍﻟﻌﺒﺪ ﻭﺻﻼﺣﻪ ﻭﻓﻼﺣﻪ‪ ،‬ﻭﺃﻧﻪ ﺇﻥ ﱂ‬ ‫ﻳﺪﺧﻞ ﰲ ﻭﻻﻳﺔ ﺍﷲ ﻭﺗﻮﻟﻴﻪ ﺍﳋﺎﺹ ﺗﻮﻻﻩ ﻋﺪﻭﻩ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﻟﻪ ﺍﻟﺸﺮ ﻭﺍﻟﺸﻘﺎء‪ ،‬ﻭﳝﻨ‪Å‬ﻴﻪ ﻭﻳﻐﺮﻩ ﺣﱴ ﻳﻔﹶﻮ‪Å‬ﺗﻪ ﺍﳌﻨﺎﻓﻊ‬ ‫ﻭﺍﳌﺼﺎﱀ‪ ،‬ﻭﻳﻮﻗﻌﻪ ﰲ ﺍﳌﻬﺎﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻣﺒﺴﻮﻁ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺒﺎﺭﺍﺕ ﻣﺘﻨﻮﻋﺔ‪.‬‬ ‫ﻭﺗﺎﺭﺓ ﳛﺜﱡﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﳛﺬﺭﻫﻢ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ‪ ،‬ﻭﺍﻷﺩﻳﺎﻥ ﺍﳌﺒﺪﻟﺔ؛ ﻟﺌﻼ ﻳﻠﺤﻘﻬﻢ ﻣﻦ‬ ‫ﺍﻟﻠﻮﻡ ﻣﺎ ﳊﻖ ﺃﻭﻟﺌﻚ ﺍﻷﻗﻮﺍﻡ‪ ،‬ﻛﻘﻮﻟﻪ‪﴿ :‬ﻓﹶﺘ‪ž‬ﻜﹸﻮﻥﹶ ¡ﻣﻦ‪ ž‬ﺍﹾﻟ ‪ž‬ﺨﺎ ¡ﺳﺮﹺﻳ ‪ž‬ﻦ﴾ ]ﻳﻮﻧﺲ‪﴿ [٩٥:‬ﹶﻓ‪ž‬ﺘ ﹸﻜﻮﻥﹶ ﻣ¡ ‪ž‬ﻦ ﺍﻟ ﱠﻈﺎ¡ﻟﻤ¡ ‪ž‬ﲔ﴾‬ ‫]ﺍﻷﻧﻌﺎﻡ‪ž ﴿ ،[٥٢:‬ﻭﻻﹶ ‪ž‬ﺗ ﹸﻜ ‪¢‬ﻦ ¡ﻣﻦ‪ ž‬ﺍﻟﹾﻐ‪ž‬ﺎ¡ﻓ¡ﻠ ‪ž‬ﲔ﴾ ]ﺍﻷﻋﺮﺍﻑ‪﴿ [٢٠٥:‬ﹶﺃﹶﻟﻢ‪ž ¢‬ﻳﹾﺄﻥ¡ ¡ﻟﻠﱠ ¡ﺬﻳﻦ‪ ž‬ﺁ ‪ž‬ﻣﻨﻮﺍ ﹶﺃﻥﹾ ‪ž‬ﺗﺨ‪¢‬ﺸ‪ž ž‬ﻊ ﹸﻗﻠﹸﻮﺑﻬﻢ‪ ¢‬ﻟ¡ﺬ¡ ﹾﻛﺮﹺ ﺍﻟﻠﱠ¡ﻪ‬ ‫ﻭ‪žž‬ﻣﺎ ﻧ‪ž‬ﺰ‪ž‬ﻝﹶ ﻣ¡ﻦ‪ ž‬ﺍﻟﹾ ‪ž‬ﺤ ‪Å‬ﻖ ﻭ‪ž‬ﻻﹶ ﻳ‪ž‬ﻜﹸﻮﻧﻮﺍ ﻛﹶﺎﱠﻟ ¡ﺬﻳﻦ‪ ž‬ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟﻜ¡ﺘ‪ž‬ﺎﺏ‪ ž‬ﻣ¡ﻦ‪ ¢‬ﻗﹶﺒ‪ ¢‬ﹸﻞ ﻓﹶﻄﹶﺎ ﹶﻝ ‪ž‬ﻋﻠﹶﻴ‪ ¢‬ﹺﻬﻢ ﺍ َﻷﻣ‪ž‬ﺪ ﹶﻓﻘﹶ ‪ž‬ﺴﺖ‪ ¢‬ﻗﹸﹸﻠﻮﺑﻬ ‪¢‬ﻢ ﻭ‪ ž‬ﹶﻛ¡ﺜ ‪è‬ﲑ‬ ‫ﻣ¡‪¢‬ﻨﻬ ‪¢‬ﻢ ﻓﹶﺎ ¡ﺳﹸﻘﻮﻥﹶ﴾ ]ﺍﳊﺪﻳﺪ‪ [١٦:‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪16‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﺷﺮﺓ‪:‬‬ ‫ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﺪﻋﻮﺓ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﻠﻠﻬﻢ ﻭﹺﻧﺤﻠﻬﻢ‬ ‫ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻹﳝﺎﻥ ﲟﺤﻤﺪ ﷺ ﲟﺎ ﻳﺼﻔﻪ ﻣﻦ ﳏﺎﺳﻦ ﺷﺮﻋﻪ ﻭﺩﻳﻨﻪ‪ ،‬ﻭﻣﺎ ﻳﺬﻛﺮﻩ ﻣﻦ ﺑﺮﺍﻫﲔ‬ ‫ﺭﺳﺎﻟﺔ ﳏﻤﺪ ﷺ؛ ﻟﻴﻬﺘﺪﻱ ﻣﻦ ﻗﺼﺪﻩ ﺍﳊﻖ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﻭﺗﻘﻮﻡ ﺍﳊﺠﺔ ﻋﻠﻰ ﺍﳌﻌﺎﻧﺪ‪ .‬ﻭﻫﺬﻩ ﺃﻋﻈﻢ ﻃﺮﻳﻖ‬ ‫ﻳﺪﻋﻰ ‪±‬ﺎ ﲨﻴﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻟﺪﻳﻦ ﺍﻹﺳﻼﻡ؛ ﻓﺈﻥ ﳏﺎﺳﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳏﺎﺳﻦ ﺍﻟﻨﱯ ﷺ‪ ،‬ﻭﺁﻳﺎﺗﻪ‪ ،‬ﻭﺑﺮﺍﻫﻴﻨﻪ‪،‬‬ ‫ﻓﻴﻬﺎ ﻛﻔﺎﻳﺔ ﺗﺎﻣﺔ ﻟﻠﺪﻋﻮﺓ‪ ،‬ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺇﺑﻄﺎﻝ ﺷﺒﻬﻬﻢ ﻭﻣﺎ ﳛﺘﺠ‪È‬ﻮﻥ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺍﳊﻖ ﺇﺫﺍ ﺍﺗﻀﺢ ﻋﻠﻢ ﺃﻥ ﻣﺎ‬ ‫ﺧﺎﻟﻔﻪ ﻓﻬﻮ ﺑﺎﻃﻞ ﺿﻼﻝ‪.‬‬ ‫ﻭﻳﺪﻋﻮﻫﻢ ﲟﺎ ﳜﻮ‪Å‬ﻓﻬﻢ ﻣﻦ ﺃﹶﺧ‪ž‬ﺬﹶﺍﺕ ﺍﻷﻣﻢ‪ ،‬ﻭﻋﻘﻮﺑﺎﺕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻋﻘﻮﺑﺎﺕ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﲟﺎ ﰲ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺒﺎﻃﻠﺔ ﻣﻦ‬ ‫ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻭﺭ‪ ،‬ﻭﺍﻟﻌﻮﺍﻗﺐ ﺍﳋﺒﻴﺜﺔ‪ ،‬ﻭﳛﺬﺭﻫﻢ ﻣﻦ ﻃﺎﻋﺔ ﺭﺅﺳﺎء ﺍﻟﺸﺮ‪ ،‬ﻭﺩﻋﺎﺓ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃ‪r‬ﻢ ﻻ ﺑﺪ ﺃﻥ ﺗﺘﻘﻄﻊ‬ ‫ﻧﻔﻮﺳﻬﻢ ﻋﻠﻰ ﻃﺎﻋﺘﻬﻢ ﺣﺴﺮﺍﺕ‪ ،‬ﻭﺃ‪r‬ﻢ ﻳﺘﻤﻨﻮﻥ ﺃﻥ ﻟﻮ ﺃﻃﺎﻋﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﱂ ﻳﻄﻴﻌﻮﺍ ﺍﻟﺴﺎﺩﺓ ﻭﺍﻟﺮﺅﺳﺎء‪ ،‬ﻭﺃﻥ‬ ‫ﻣﻮﺩ½ﻢ ﻭﺻﺪﺍﻗﺘﻬﻢ ﺳﺘﺘﺒﺪ·ﻝ ﺑﻐﻀﺎء ﻭﻋﺪﺍﻭﺓ‪.‬‬ ‫ﻭﻳﺪﻋﻮﻫﻢ ﺃﻳ ‪U‬ﻀﺎ ﺑﻨﺤﻮ ﻣﺎ ﻳﺪﻋﻮ ﺍﳌﺆﻣﻨﲔ ﺑﺬﻛﺮ ﺁﻻﺋﻪ ﻭﻧﻌﻤﻪ‪ ،‬ﻭﺃﻥ ﺍﳌﻨﻔﺮﺩ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺘﺪﺑﲑ ﻭﺍﻟﻨﻌﻢ ﺍﻟﻈﺎﻫﺮﺓ‬ ‫ﻭﺍﻟﺒﺎﻃﻨﺔ ﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ‪r‬ﻴﻪ‪.‬‬ ‫ﻭﻳﺪﻋﻮﻫﻢ ﺃﻳﻀ‪U‬ﺎ ﺑﺸﺮﺡ ﻣﺎ ﰲ ﺃﺩﻳﺎ‪r‬ﻢ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﻣﺎ ﺍﺣﺘﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻘﺒﺢ‪ ،‬ﻭﺍﳌﻘﺎﺭﻧﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺩﻳﻦ‬ ‫ﺍﻹﺳﻼﻡ؛ ﻟﻴﺘﺒﲔ ﻭﻳﺘﻀﺢ ﻣﺎ ﳚﺐ ﺇﻳﺜﺎﺭﻩ‪ ،‬ﻭﻣﺎ ﻳﺘﻌ·ﻴﻦ ﺍﺧﺘﻴﺎﺭﻩ‪.‬‬ ‫ﻭﻳﺪﻋﻮﻫﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﺖ ‪±‬ﻢ ﺍﳊﺎﻝ ﺇﱃ ﺍﻟﻌﻨﺎﺩ ﻭﺍﳌﻜﺎﺑﺮﺓ ﺍﻟﻈﺎﻫﺮﺓ ﺗﻮﻋ·ﺪﻫﻢ ﺑﺎﻟﻌﻘﻮﺑﺎﺕ‬ ‫ﺍﻟﺼﻮﺍﺭﻡ‪ ،‬ﻭﺑ·ﻴﻦ ﻟﻠﻨﺎﺱ ﻃﺮﻳﻘﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃ‪r‬ﻢ ﱂ ﳜﺎﻟﻔﻮﺍ ﺍﻟﺪﻳﻦ ﺟﻬﻼﹰ ﻭﺿﻼﻻﹰ‪ ،‬ﺃﻭ ﻟﻘﻴﺎﻡ ﺷﺒﻬﺔ‬ ‫ﺃﻭﺟﺒﺖ ﳍﻢ ﺍﻟﺘﻮﻗﻒ‪ ،‬ﻭﺇﳕﺎ ﺫﻟﻚ ﺟﺤﻮﺩ ﻭﻣﻜﺎﺑﺮﺓ ﻭﻋﻨﺎﺩ‪.‬‬ ‫ﻭﻳﺒﲔ ﻣﻊ ﺫﻟﻚ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻣﻨﻌﺘﻬﻢ ﻣﻦ ﻣﺘﺎﺑﻌﺔ ﺍﳍﺪﻯ‪ ،‬ﻭﺃ‪r‬ﺎ ﺭﻳﺎﺳﺎﺕ ﻭﺃﻏﺮﺍﺽ ﻧﻔﺴﻴﺔ‪ ،‬ﻭﺃ‪r‬ﻢ ﳌﺎ ﺁﺛﺮﻭﺍ‬ ‫ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﺍﳊﻖ ﻃﺒﻊ ﻋﻠﻰ ﻗﻠﻮ‪±‬ﻢ‪ ،‬ﻭﺧﺘﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺳﺪ ﻋﻠﻴﻬﻢ ﻃﺮﻕ ﺍﳍﺪﻯ ﻋﻘﻮﺑﺔ ﳍﻢ ﻋﻠﻰ ﺇﻋﺮﺍﺿﻬﻢ‪،‬‬ ‫ﻭﺗﻮﻟﻴﻬﻢ ﻟﻠﺸﻴﻄﺎﻥ‪ ،‬ﻭﲣﻠﱢﻴﻬﻢ ﻣﻦ ﻭﻻﻳﺔ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺃﻧﻪ ﻭﻻﻫﻢ ﻣﺎ ﺗﻮﻟﻮﺍ ﻷﻧﻔﺴﻬﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﳉﺰﻳﻠﺔ‬ ‫ﻣﺒﺴﻮﻃﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ‪ ،‬ﻓﺘﺄﻣ·ﻞ ﻭﺗﺪﺑ·ﺮ ﺍﻟﻘﺮﺁﻥ ﲡﺪﻫﺎ ﻭﺍﺿﺤﺔ ﺟﻠﻴﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪17‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﳌﻔﺴﺮ ﻟﻠﻘﺮﺁﻥ ﻳﺮﺍﻋﻲ ﻣﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺃﻟﻔﺎﻇﻪ ﻣﻄﺎﺑﻘﺔ ﻭﻣﺎ ﺩﺧﻞ ﰲ ﺿﻤﻨﻬﺎ‪،‬‬ ‫ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺍﻋﻲ ﻟﻮﺍﺯﻡ ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﻭﻣﺎ ﺗﺴﺘﺪﻋﻴﻪ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﱂ ﻳﺼﺮﺡ ﺍﻟﻠﻔﻆ ﺑﺬﻛﺮﻫﺎ‬ ‫ﻭﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣﻦ ﺃﺟﻞﱢ ﻗﻮﺍﻋﺪ ﺍﻟﺘﻔﺴﲑ ﻭﺃﻧﻔﻌﻬﺎ‪ ،‬ﻭﺗﺴﺘﺪﻋﻲ ﻗﻮﺓ ﻓﻜﺮ‪ ،‬ﻭﺣﺴﻦ ﺗﺪﺑﺮ‪ ،‬ﻭﺻﺤﺔ ﻗﺼﺪ؛ ﻓﺈﻥ‬ ‫ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻫﻮ ﺍﻟﻌﺎﱂ ﺑﻜﻞ ﺷﻲء‪ ،‬ﺍﻟﺬﻱ ﺃﺣﺎﻁ ﻋﻠﻤﻪ ﲟﺎ ﲢﺘﻮﻱ ﻋﻠﻴﻪ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻣﺎ ﺗ‪ž ž‬ﻀﻤ‪ô‬ﻨﻪ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﻣﺎ‬ ‫ﻳﺘﺒﻌﻬﺎ ﻭﻳﺘﻘﺪﻣﻬﺎ ﻭﺗﺘﻮﻗﻒ ﻫﻲ ﻋﻠﻴﻪ؛ ﻭﳍﺬﺍ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎء ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﻼﺯﻡ ﰲ ﻛﻼﻡ ﺍﷲ ﳍﺬﺍ ﺍﻟﺴﺒﺐ‪.‬‬ ‫ﻭﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺳﻠﻮﻙ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﻨﺎﻓﻊ ﺃﻥ ﺗﻔﻬﻢ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻠﻔﻆ ﻣﻦ ﺍﳌﻌﺎﱐ‪ ،‬ﻓﺈﺫﺍ ﻓﻬﻤﺘﻬﺎ ﻓﻬﻤﴼ ﺟﻴﺪﴽ‬ ‫ﻓﻔ ﱢﻜﺮ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺘﻮﻗﻒ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﲢﺼﻞ ﺑﺪﻭ‪r‬ﺎ‪ ،‬ﻭﻣﺎ ﻳﺸﺘﺮﻁ ﳍﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻜﺮ ﻓﻴﻤﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻭﻣﺎ ﻳﺘﻔ ·ﺮﻉ ﻋﻨﻬﺎ‪ ،‬ﻭﻳﻨﺒﲏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ ﺗﻔﻜﺮ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺣﱴ ﻳﺼﲑ ﻟﻚ ﻣﹶﻠﻜﺔ ﺟﻴﺪﺓ ﰲ ﺍﻟﻐﻮﺹ ﻋﻠﻰ‬ ‫ﺍﳌﻌﺎﱐ ﺍﻟﺪﻗﻴﻘﺔ؛ ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﺣﻖ‪ ،‬ﻭﻻﺯﻡ ﺍﳊﻖ ﺣﻖ‪ ،‬ﻭﻣﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺍﳊﻖ ﺣﻖ‪ ،‬ﻭﻣﺎ ﻳﺘﻔﺮ·ﻉ ﻋﻠﻰ ﺍﳊﻖ ﺣﻖ‪.‬‬ ‫ﻓﻤﻦ ﻭﻓﱢﻖ ﳍﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺃﻋﻄﺎﻩ ﺍﷲ ﺗﻮﻓﻴﻘﴼ ﻭﻧﻮﺭﴽ‪ ،‬ﺍﻧﻔﺘﺤﺖ ﻟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ ﺍﳉﻠﻴﻠﺔ‪.‬‬ ‫ﻭﻟﻨﻤﺜﻞ ﳍﺬﺍ ﺍﻷﺻﻞ ﺃﻣﺜﻠﺔ ﺗﻮﺿﺤﻪ ﻣﻨﻬﺎ‪ :‬ﰲ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ »ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ«‪ ،‬ﻓﺈ‪r‬ﺎ ﺗﺪﻝ ﺑﻠﻔﻈﻬﺎ ﻋﻠﻰ ﻭﺻﻔﻪ‬ ‫ﺑﺎﻟﺮﲪﺔ‪ ،‬ﻭﺳﻌﺔ ﺭﲪﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﻓﻬﻤﺖ ﺃﻥ ﺍﻟﺮﲪﺔ ﺍﻟﱵ ﻻ ﻳﺸﺒﻬﻬﺎ ﺭﲪﺔ ﺃﺣﺪ ﻫﻲ ﻭﺻﻔﻪ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻭﺃﻧﻪ ﺃﻭﺻﻞ‬ ‫ﺭﲪﺘﻪ ﺇﱃ ﻛﻞ ﳐﻠﻮﻕ‪ ،‬ﻭﱂ ﻳ‪ž‬ﺨ‪¢‬ﻞﹸ ﺃﺣﺪ ﻣﻦ ﺭﲪﺘﻪ ﻃﺮﻓﺔ ﻋﲔ‪ ،‬ﻋﺮﻓﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻳﺪﻝ ﻋﻠﻰ ﻛﻤﺎﻝ‬ ‫ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ‪ ،‬ﻭﻧﻔﻮﺫ ﻣﺸﻴﺌﺘﻪ‪ ،‬ﻭﻛﻤﺎﻝ ﺣﻜﻤﺘﻪ؛ ﻟﺘﻮﻗﱡﻒ ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬ ‫ﰒ ﺍﺳﺘﺪﻟﻠﺖ ﺑﺴﻌﺔ ﺭﲪﺘﻪ ﻋﻠﻰ ﺃﻥ ﺷﺮﻋﻪ ﻧﻮﺭ ﻭﺭﲪﺔ‪.‬‬ ‫ﻭﳍﺬﺍ ﻳﻌﻠﱢﻞ ﺗﻌﺎﱃ ﻛﺜﲑﴽ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺮﲪﺘﻪ ﻭﺇﺣﺴﺎﻧﻪ؛ ﻷ‪r‬ﺎ ﻣﻦ ﻣﻘﺘﻀﺎﻩ ﻭﺃﺛﺮﻩ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫﴿ﺇﹺ ﱠﻥ ﺍﻟﻠﱠﻪ‪ ž‬ﻳ‪ž‬ﹾﺄﻣﺮﻛﹸﻢ‪ ¢‬ﹶﺃﻥﹾ ﺗﺆ‪ž‬ﺩ‪È‬ﻭﺍ ﺍﻷَ‪ž‬ﻣﺎﻧ‪ž‬ﺎ ¡ﺕ ﺇﹺﻟﹶﻰ ﹶﺃ ‪¢‬ﻫﻠ¡ﻬ‪ž‬ﺎ ﻭ‪ž‬ﺇﹺ ﹶﺫﺍ ﺣ‪ž‬ﻜﹶ ‪¢‬ﻤﺘ ‪¢‬ﻢ ‪ž‬ﺑ‪¢‬ﻴ ‪ž‬ﻦ ﺍﻟ·ﻨﺎﺱﹺ ﹶﺃﻥﹾ ﺗ‪ž‬ﺤ‪ ¢‬ﹸﻜﻤﻮﺍ ﹺﺑﺎﹾﻟﻌ‪ž‬ﺪ‪ ¢‬ﹺﻝ﴾ ]ﺍﻟﻨﺴﺎء‪[٥٨:‬‬ ‫ﻓﺈﺫﺍ ﻓﻬﻤﺖ ﺃﻥ ﺍﷲ ﺃﻣﺮ ﺑﺄﺩﺍء ﺍﻷﻣﺎﻧﺎﺕ ﻛﻠﻬﺎ ﺇﱃ ﺃﻫﻠﻬﺎ ﺍﺳﺘﺪﻟﻠﺖ ﺑﺬﻟﻚ ﻋﻠﻰ ﻭﺟﻮﺏ ﺣﻔﻆ ﺍﻷﻣﺎﻧﺎﺕ‪،‬‬ ‫ﻭﻋﺪﻡ ﺇﺿﺎﻋﺘﻬﺎ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻭﺍﻟﺘﻌﺪﻱ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺘﻢ ﺍﻷﺩﺍء ﻷﻫﻠﻬﺎ ﺇﻻ ﺑﺬﻟﻚ‪ .‬ﻭﺇﺫﺍ ﻓﻬﻤﺖ ﺃﻥ ﺍﷲ ﺃﻣﺮ‬ ‫ﺑﺎﳊﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﺪﻝ ﺍﺳﺘﺪﻟﻠﺖ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﺣﺎﻛﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﺼﻐﺎﺭ ﻻ ﺑﺪ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﴼ ﲟﺎ ﳛﻜﻢ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺣﺎﻛﻤﴼ ﻋﺎﻣﴼ ﻓﻼ ﺑﺪ ﺃﻥ ﳛ ‪Å‬ﺼﻞ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﻳﺆﻫﻠﻪ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺣﺎﻛﻤﴼ ﺑﺒﻌﺾ ﺍﻷﻣﻮﺭ ﺍﳉﺰﺋﻴﺔ ﻛﺎﻟﺸﻘﺎﻕ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﺣﻴﺚ ﺃﻣﺮ ﺍﷲ ﺃﻥ ﻧﺒﻌﺚ ﺣﻜﻤﴼ ﻣﻦ ﺃﻫﻠﻪ‬ ‫ﻭﺣﻜﻤﴼ ﻣﻦ ﺃﻫﻠﻬﺎ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﴼ ‪±‬ﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺮﻳﺪ ﺃﻥ ﳛﻜﻢ ‪±‬ﺎ‪ ،‬ﻭﻳﻌﺮﻑ ﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﺗﻮﺻﻠﻪ‬ ‫ﺇﻟﻴﻬﺎ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪18‬‬ ‫ﻭ‪±‬ﺬﺍ ﺑﻌﻴﻨﻪ ﻧﺴﺘﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻧﻪ ﻓﺮﺽ ﻋﲔ ﰲ ﻛﻞ ﺃﻣﺮ ﳛﺘﺎﺟﻪ ﺍﻟﻌﺒﺪ؛ ﻓﺈﻥ ﺍﷲ ﺃﻣﺮﻧﺎ‬ ‫ﺑﺄﻭﺍﻣﺮ ﻛﺜﲑﺓ‪ ،‬ﻭ‪r‬ﺎﻧﺎ ﻋﻦ ﺃﻣﻮﺭ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ‪r‬ﻴﻪ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻪ‬ ‫ﻭﻋﻠﻤﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﺼﻮﺭ ﺃﻥ ﳝﺘﺜﻞ ﺍﳉﺎﻫﻞ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ‪ ،‬ﺃﻭ ﻳﺪﻉ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺃﻣﺮﻩ ﻟﻌﺒﺎﺩﻩ ﺃﻥ ﻳﺄﻣﺮﻭﺍ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﻳﻨﻬﻮﺍ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻳﺘﻮﻗﻒ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﳌﻨﻜﺮ‬ ‫ﻟﻴﺄﻣﺮ ‪±‬ﺬﺍ‪ ،‬ﻭﻳﻨﻬﻰ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻓﻤﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ‪ ،‬ﻭﻣﺎ ﻻ ﳛﺼﻞ ﺗﺮﻙ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﺇﻻ ﺑﻪ‬ ‫ﻓﻬﻮ ﻭﺍﺟﺐ؛ ﻓﺎﻟﻌﻠﻢ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﺘﻘﺪ‪Å‬ﻡ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﻀﺪ ﺫﻟﻚ ﻣﺘﻘﺪ‪Å‬ﻡ ﻋﻠﻰ ﺗﺮﻛﻪ‬ ‫ﻻﺳﺘﺤﺎﻟﺔ ﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﺮﻓﻪ ﺍﻟﻌﺒﺪ ﻗﺼﺪﴽ ﻭﺗﻘﺮ‪È‬ﺑﴼ ﻭﺗﻌ‪È‬ﺒﺪ‪U‬ﺍ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻷﻣﺮ ﺑﺎﳉﻬﺎﺩ‪ ،‬ﻭﺍﳊﺚ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﻻﺯﻡ ﺫﻟﻚ‪ :‬ﺍﻷﻣﺮ ﺑﻜﻞ ﻣﺎ ﻻ ﻳﺘﻢ ﺍﳉﻬﺎﺩ ﺇﻻ ﺑﻪ‪ ،‬ﻣﻦ ﺗﻌﱡﻠﻢ‬ ‫ﺍﻟﺮﻣﻲ‪ ،‬ﻭﺍﻟﺮﻛﻮﺏ‪ ،‬ﻭﻋﻤﻞ ﺁﻻﺗﻪ ﻭﺻﻨﺎﻋﺎﺗﻪ‪ ،‬ﻣﻊ ﺃﻥ ﺫﻟﻚ ﻛﻠﻪ ﺩﺍﺧﻞ ﺩﺧﻮﻝ ﻣﻄﺎﺑﻘﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫﴿ ‪ž‬ﻭﹶﺃ ¡ﻋﺪ‪È‬ﻭﺍ ﻟﹶﻬ ‪¢‬ﻢ ‪ž‬ﻣﺎ ﺍﺳ‪¢‬ﺘ‪ ž‬ﹶﻄ ‪¢‬ﻌﺘﻢ‪ ¢‬ﻣ¡ ‪¢‬ﻦ ﹸﻗ ·ﻮ‪ê‬ﺓ﴾]ﺍﻷﻧﻔﺎﻝ‪[٦٠:‬؛ ﻓﺈ‪r‬ﺎ ﺗﺘﻨﺎﻭﻝ ﻛﻞ ﻗﻮﺓ ﻋﻘﻠﻴﺔ‪ ،‬ﻭﺑﺪﻧﻴﺔ‪ ،‬ﻭﺳﻴﺎﺳﻴﺔ‪ ،‬ﻭﳓﻮﻫﺎ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﷲ ﺍﺳﺘﺸﻬﺪ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺗﻮﺣﻴﺪﻩ‪ ،‬ﻭﻗﺮﻥ ﺷﻬﺎﺩ½ﻢ ﺑﺸﻬﺎﺩﺗﻪ ﻭﺷﻬﺎﺩﺓ ﻣﻼﺋﻜﺘﻪ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﺍﻟﺘﻬﻢ‪ ،‬ﻭﺃ‪r‬ﻢ ﺣﺠﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻦ ﻛﺬﱠﺏ‪ ،‬ﲟﻨﺰﻟﺔ ﺁﻳﺎﺗﻪ ﻭﺃﺩﻟﺘﻪ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺳﺆﺍﻝ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺭ‪±‬ﻢ ﺃﻥ ﳚﻌﻠﻬﻢ ﻟﻠﻤﺘﻘﲔ ﺇﻣﺎﻣﴼ ﻳﻘﺘﻀﻲ ﺳﺆﺍﳍﻢ ﺍﷲ ﲨﻴﻊ ﻣﺎ ﺗﺘﻢ ﺍﻹﻣﺎﻣﺔ ﰲ‬ ‫ﺍﻟﺪﻳﻦ ﺑﻪ‪ ،‬ﻣﻦ ﻋﻠﻮﻡ‪ ،‬ﻭﻣﻌﺎﺭﻑ ﺟﻠﻴﻠﺔ‪ ،‬ﻭﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ‪ ،‬ﻭﺃﺧﻼﻕ ﻓﺎﺿﻠﺔ؛ ﻷﻥ ﺳﺆﺍﻝ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﺷﻴﺌﴼ ﺳﺆﺍﻝ‬ ‫ﻟﻪ ﻭﳌﺎ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﻪ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺳﺄﻝ ﺍﷲ ﺍﳉﻨﺔ ﻭﺍﺳﺘﻌﺎﺫ ﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﺈﻧﻪ ﻳﻘﺘﻀﻲ ﺳﺆﺍﻝ ﻛﻞ ﻣﺎ ﻳﻘﺮ‪Å‬ﺏ ﺇﱃ ﻫﺬﻩ‬ ‫ﻭﻳﺒﻌﺪ ﻣﻦ ﻫﺬﻩ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻟﺼﻼﺡ ﻭﺍﻹﺻﻼﺡ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻰ ﺍﳌﺼﻠﺤﲔ‪ ،‬ﻭﺃﺧﱪ ﺃﻧﻪ ﻻ ﻳﺼﻠﺢ ﻋﻤﻞ ﺍﳌﻔﺴﺪﻳﻦ‪،‬‬ ‫ﻓﻴﺴﺘﺪﻝ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﺃﻣﺮ ﻓﻴﻪ ﺻﻼﺡ ﻟﻠﻌﺒﺎﺩ ﰲ ﺃﻣﺮ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﻭﻛﻞ ﺃﻣﺮ ﻳﻌﲔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺩﺍﺧﻞ ﰲ ﺃﻣﺮ ﺍﷲ ﻭﺗﺮﻏﻴﺒﻪ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻓﺴﺎﺩ ﻭﺿﺮﺭ ﻭﺷﺮ ﻓﺈﻧﻪ ﺩﺍﺧﻞ ﰲ ‪r‬ﻴﻪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻋﻨﻪ‪ ،‬ﻭﺃﻧﻪ ﳚﺐ ﲢﺼﻴﻞ‬ ‫ﻛﻞ ﻣﺎ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺼﻼﺡ ﻭﺍﻹﺻﻼﺡ ﲝﺴﺐ ﺍﺳﺘﻄﺎﻋﺔ ﺍﻟﻌﺒﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺷﻌﻴﺐ ﷺ‪﴿ :‬ﺇﹺ ﹾﻥ ﹸﺃ ﹺﺭﻳﺪ ﺇﹺ ﱠﻻ ﺍ ِﻹ ‪¢‬ﺻﻼﹶ ‪ž‬ﺡ‬ ‫ﻣ‪ž‬ﺎ ﺍ ‪¢‬ﺳﺘ‪ž‬ﻄﹶﻌ‪¢‬ﺖ﴾ ]ﻫﻮﺩ‪. [٨٨:‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪ž‬ﺑ‪Å ž‬ﺸ ﹺﺮ ﺍﻟﹾﻤ ‪¢‬ﺆ ¡ﻣﹺﻨﲔ‪] ﴾ž‬ﺍﻟﺒﻘﺮﺓ‪ [٢٢٣:‬ﻭ﴿ﺣ‪ž‬ﺮ‪Å‬ﺽﹺ ﺍﹾﻟﻤﺆ‪¡ ¢‬ﻣﻨﹺﲔ‪ž ž‬ﻋﹶﻠﻰ ﺍﹾﻟ ¡ﻘﺘ‪ž‬ﺎﻝﹺ﴾ ]ﺍﻷﻧﻔﺎﻝ‪[٦٥:‬‬ ‫ﻳﻘﺘﻀﻲ ﺍﻷﻣﺮ ﺑﻜﻞ ﻣﺎ ﻻ ﺗﺘﻢ ﺍﻟﺒﺸﺎﺭﺓ ﺇﻻ ﺑﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ ﺣﺚ ﻭﲢﺮﻳﺾ‪ ،‬ﻭﻣﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻭﻳﺘﺒﻌﻪ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻭﺍﻟﺘﻤﺮ‪È‬ﻥ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺴﻌﻲ ﰲ ﺍﻟﻘﻮﺓ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻣﻦ ﺍﻟﺘﺂﻟﻒ‪ ،‬ﻭﺍﺟﺘﻤﺎﻉ‬ ‫ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪19‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ ،‬ﺍﻷﻣﺮ ﺑﺘﺒﻠﻴﻎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﺬﻛﲑ ‪±‬ﺎ ﻭﺗﻌﻠﻴﻤﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺃﻣﺮ ﳛﺼﻞ ﺑﻪ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺇﻳﺼﺎﻝ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺇﱃ ﺍﳌﻜﱠﻠﻔﲔ ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ‪ ،‬ﺣﱴ ﺇﻧﻪ ﻳﺪﺧﻞ ﻓﻴﻪ ﺇﺫﺍ ﺛﺒﺘﺖ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻭﺟﺪﺕ ﺃﺳﺒﺎ‪±‬ﺎ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﲣﻔﻰ ﻋﺎﺩﺓ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﺜﺒﻮﺕ ﺍﻷﻫﻠﱠﺔ ﺑﺎﻟﺼﻴﺎﻡ ﻭﺍﻟﻔﻄﺮ ﻭﺍﳊﺞ ﻭﻏﲑﻩ ﺇﺑﻼﻏﻬﺎ ﺑﺎﻷﺻﻮﺍﺕ‪،‬‬ ‫ﻭﺍﻟﺮﻣﻲ‪ ،‬ﻭﺇﺑﻼﻏﻬﺎ ﲟﺎ ﻫﻮ ﺃﺑﻠﻎ ﻣﻦ ﺫﻟﻚ ﻛﺎﻟﱪﻗﻴﺎﺕ‪ ،‬ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺪﺧﻞ ﻓﻴﻪ ﻛﻞ ﻣﺎ ﺃﻋﺎﻥ ﻋﻠﻰ ﺇﻳﺼﺎﻝ‬ ‫ﺍﻷﺻﻮﺍﺕ ﺇﱃ ﺍﻟﺴﺎﻣﻌﲔ ﻣﻦ ﺍﻵﻻﺕ ﺍﳊﺎﺩﺛﺔ‪ ،‬ﻓﺤﺪﻭﺛﻬﺎ ﻻ ﻳﻘﺘﻀﻲ ﻣﻨﻌﻬﺎ‪ ،‬ﻓﻜﻞ ﺃﻣﺮ ﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻻ ﳝﻨﻌﻪ‪ ،‬ﺑﻞ ﻳﺪﻝ ﻋﻠﻴﻪ ﳌﻦ ﺃﺣﺴﻦ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻛﱪ ﺑﺮﺍﻫﻴﻨﻪ‪ ،‬ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ‬ ‫ﳛﺪﺙ ﻋﻠﻢ ﺻﺤﻴﺢ ﻳﻨﻘﺾ ﺷﻴﺌﴼ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻳ‪ž‬ﺮﹺﺩ ﲟﺎ ﺗﺸﻬﺪ ﺑﻪ ﺍﻟﻌﻘﻮﻝ ﲨﻠﺔ ﺃﻭ ﺗﻔﺼﻴﻼﹰ‪ ،‬ﺃﻭ ﻳﺮﺩ ﲟﺎ ﻻ ½ﺘﺪﻱ‬ ‫ﺇﻟﻴﻪ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺃﻣﺎ ﻭﺭﻭﺩﻩ ﲟﺎ ﲢﻴﻠﻪ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﲤﻨﻌﻪ‪ ،‬ﻓﻬﺬﺍ ﳏﺎﻝ‪ ،‬ﻭﺍﳊﺲ ﻭﺍﻟﺘﺠﺮﺑﺔ ﺷﺎﻫﺪﺍﻥ ﺑﺬﻟﻚ؛‬ ‫ﻓﺈﻧﻪ ﻣﻬﻤﺎ ﺗﻮﺳ·ﻌﺖ ﺍﻻﺧﺘﺮﺍﻋﺎﺕ‪ ،‬ﻭﻋﻈﻤﺖ ﺍﻟﺼﻨﺎﻋﺎﺕ‪ ،‬ﻭﺗﻮﺳ·ﻌﺖ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﻇﻬﺮ ﻟﻠﻨﺎﺱ ﰲ ﻫﺬﻩ‬ ‫ﺍﻷﻭﻗﺎﺕ ﻣﺎ ﻛﺎﻧﻮﺍ ﳚﻬﻠﻮﻧﻪ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻟﱠﻠﻪ ﺍﳊﻤﺪ ﻻ ﳜﱪ ﺑﺈﺣﺎﻟﺘﻪ‪ ،‬ﺑﻞ ﲡﺪ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻓﻴﻬﺎ‬ ‫ﺇﲨﺎﻝ ﺃﻭ ﺇﺷﺎﺭﺓ ﺗﺪﻝ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺷﻴﺌﴼ ﻣﻦ ﺫﻟﻚ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺃﺣﻜﻢ‪ ،‬ﻭﺑﺎﷲ‬ ‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪20‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﻇﺎﻫﺮﻫﺎ ﺍﻟﺘﻀﺎﺩ ﳚﺐ ﲪﻞ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ‬ ‫ﻋﻠﻰ ﺣﺎﻝ ﲝﺴﺐ ﻣﺎ ﻳﻠﻴﻖ ﻭﻳﻨﺎﺳﺐ ﺍﳌﻘﺎﻡ‬ ‫ﻭﻫﺬﺍ ﰲ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪﺩﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻹﺧﺒﺎﺭ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻻ ﻳﻨﻄﻘﻮﻥ ﻭﻻ ﻳﺘﻜﻠﻤﻮﻥ‬ ‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ‪ :‬ﺃ‪r‬ﻢ ﻳﻨﻄﻘﻮﻥ‪ ،‬ﻭﳛﺎﺟﻮﻥ‪ ،‬ﻭﻳﺘﻌﺬﺭﻭﻥ‪ ،‬ﻭﻳﻌﺘﺮﻓﻮﻥ‪ .‬ﻓ ‪ž‬ﺤ ‪¢‬ﻤﻞ ﻛﻼﻣﻬﻢ ﻭﻧﻄﻘﻬﻢ‪ :‬ﺃ‪r‬ﻢ‬ ‫ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻳﺘﻜﻠﱠﻤﻮﻥ ﻭﻳﻌﺘﺬﺭﻭﻥ‪ ،‬ﻭﻗﺪ ﻳﻨﻜﺮﻭﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻳﻘﺴﻤﻮﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﰒ ﺇﺫﺍ ﺧﺘﻢ‬ ‫ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻢ‪ ،‬ﻭﺷﻬﺪﺕ ﻋﻠﻴﻬﻢ ﺟﻮﺍﺭﺣﻬﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ‪ ،‬ﻭﺭﺃﻭﺍ ﺃﻥ ﺍﻟﻜﺬﺏ ﻏﲑ ﻣﻔﻴﺪ ﳍﻢ‪ ،‬ﺃﹸﺧﺮﺳﻮﺍ‬ ‫ﻓﻠﻢ ﻳﻨﻄﻘﻮﺍ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻹﺧﺒﺎﺭ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻜﻠﻤﻬﻢ ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺃﺛﺒﺖ ﺍﻟﻜﻼﻡ ﳍﻢ ﻣﻌﻪ‪،‬‬ ‫ﻓﺎﻟﻨﻔﻲ ﻭﺍﻗﻊ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺴﺮﻫﻢ ﻭﳚﻌﻞ ﳍﻢ ﻧﻮﻉ ﺍﻋﺘﺒﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻹﺛﺒﺎﺕ ﻭﺍﻗﻊ ﻋﻠﻰ ﺍﻟﻜﻼﻡ‬ ‫ﺍﻟﻮﺍﻗﻊ ﺑﲔ ﺍﷲ ﻭﺑﻴﻨﻬﻢ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻮﺑﻴﺦ ﳍﻢ ﻭﺍﻟﺘﻘﺮﻳﻊ؛ ﻓﺎﻟﻨﻔﻲ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺳﺎﺧﻂ ﻋﻠﻴﻬﻢ‪ ،‬ﻏﲑ ﺭﺍﺽ‬ ‫ﻋﻨﻬﻢ‪ ،‬ﻭﺍﻹﺛﺒﺎﺕ ﻳﻮﺿﺢ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﻳﺒﲔ ﻟﻠﻌﺒﺎﺩ ﻛﻤﺎﻝ ﻋﺪﻝ ﺍﷲ ‪±‬ﻢ ﺇﺫ ﻭﺿﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻣﻮﺿﻌﻬﺎ‪.‬‬ ‫ﻭﻧﻈﲑ ﺫﻟﻚ ﺃﻥ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺃﺧﱪ ﺃﻧﻪ‪ ﴿ :‬ﹶﻻ ﻳﺴ‪¢‬ﺄﹶﻝﹸ ﻋ‪ž‬ﻦ‪ ¢‬ﺫﹶ‪¢‬ﻧﹺﺒ¡ﻪ ﺇﹺﻧ‪¢‬ﺲ‪ž è‬ﻭﻻﹶ ‪ž‬ﺟﺂﻥﱞ﴾]ﺍﻟﺮﲪﻦ‪ [٣٩:‬ﻭﰲ ﺑﻌﻀﻬﺎ ﺃﻧﻪ‬ ‫ﻳﺴﺄﳍﻢ‪﴿ :‬ﺃﹶ‪¢‬ﻳ ‪ž‬ﻦ ﻣ‪ž‬ﺎ ﻛﹸﻨ‪¢‬ﺘﻢ‪ž ¢‬ﺗﻌ‪¢‬ﺒﺪﻭ ﹶﻥ﴾]ﺍﻟﺸﻌﺮﺍء‪ [٩٢ :‬ﻭ﴿ﻣ‪ž‬ﺎﺫﹶﺍ ﺃﹶ ‪ž‬ﺟﺒ‪¢‬ﺘﻢ ﺍﹾﻟﻤ ‪¢‬ﺮ ‪ž‬ﺳ¡ﻠﲔ‪]﴾ž‬ﺍﻟﻘﺼﺺ‪ [٦٥ :‬ﻭﻳﺴﺄﳍﻢ ﻋﻦ‬ ‫ﺃﻋﻤﺎﳍﻢ ﻛﻠﻬﺎ‪ ،‬ﻓﺎﻟﺴﺆﺍﻝ ﺍﳌﻨﻔﻲ‪ :‬ﻫﻮ ﺳﺆﺍﻝ ﺍﻻﺳﺘﻌﻼﻡ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍ‪Ü‬ﻬﻮﻟﺔ؛ ﻓﺈﻧﻪ ﻻ ﺣﺎﺟﺔ ﺇﱃ‬ ‫ﺳﺆﺍﳍﻢ ﻣﻊ ﻛﻤﺎﻝ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﺍﻃﻼﻋﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻫﻢ ﻭﺑﺎﻃﻨﻬﻢ‪ ،‬ﻭﺟﻠﻴﻞ ﺃﻣﻮﺭﻫﻢ ﻭﺩﻗﻴﻘﻬﺎ‪ .‬ﻭﺍﻟﺴﺆﺍﻝ ﺍﳌﺜﺒﺖ‬ ‫ﻭﺍﻗﻊ ﻋﻠﻰ ﺗﻘﺮﻳﺮﻫﻢ ﺑﺄﻋﻤﺎﳍﻢ‪ ،‬ﻭﺗﻮﺑﻴﺨﻬﻢ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺃﻥ ﺍﷲ ﺣﻜﻢ ﻓﻴﻬﻢ ﺑﻌﺪﻟﻪ ﻭﺣﻜﻤﺘﻪ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻹﺧﺒﺎﺭ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺃﻧﻪ ﻻ ﺃﻧﺴﺎﺏ ﺑﲔ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﺃﺛﺒﺖ ﳍﻢ ﺫﻟﻚ؛‬ ‫ﻓﺎﳌﺜﺒﺖ‪ :‬ﻫﻮ ﺍﻷﻣﺮ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﻨﺴﺐ ﺍﳊﺎﺻﻞ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻘﻮﻟﻪ‪ž﴿ :‬ﻳ ‪¢‬ﻮﻡ‪ž ž‬ﻳ¡ﻔ ‪È‬ﺮ ﺍﹾﻟﻤ‪¢ ž‬ﺮءُ ﻣ¡ ‪¢‬ﻦ ﺃﹶ ¡ﺧﻴ¡ﻪ )‪ (٣٤‬ﻭ‪ž‬ﺃﹸ‪Å‬ﻣﻪ¡ ‪ž‬ﻭﹶﺃﹺﺑﻴ¡ﻪ‬ ‫﴾ ]ﻋﺒﺲ‪ [٣٥-٣٤:‬ﺇﱃ ﺁﺧﺮﻫﺎ‪ .‬ﻭﺍﳌﻨﻔﻲ‪ :‬ﻫﻮ ﺍﻻﻧﺘﻔﺎﻉ ‪±‬ﺎ؛ ﻓﺈﻥ ﻛﺜﲑﴽ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻳﺪ·ﻋﻮﻥ ﺃﻥ ﺃﻧﺴﺎ‪±‬ﻢ ﺗﻨﻔﻌﻬﻢ‬ ‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺄﺧﱪ ﺗﻌﺎﱃ ﺃﻧﻪ ﴿‪ž‬ﻳﻮ‪ž¢‬ﻡ ﹶﻻ ‪ž‬ﻳﻨ‪¢‬ﹶﻔﻊ ﻣ‪ž‬ﺎ ﹲﻝ ﻭ‪ž‬ﻻﹶ ﺑ‪ž‬ﻨﻮﻥﹶ )‪ (٨٨‬ﺇﹺﻻﱠ ﻣ‪¢ ž‬ﻦ ﹶﺃﺗ‪ž‬ﻰ ﺍﻟﱠﻠﻪ‪ ž‬ﹺﺑﻘﹶﹾﻠﺐﹴ ﺳ‪¡ž‬ﻠﻴ ﹴﻢ﴾‬ ‫]ﺍﻟﺸﻌﺮﺍء‪.[٨٩-٨٨:‬‬ ‫ﻭﻧﻈﲑ ﺫﻟﻚ‪ :‬ﺍﻹﺧﺒﺎﺭ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺃﻥ ﺍﻟﻨﺴﺐ ﻧﺎﻓﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻛﻤﺎ ﰲ ﺇﳊﺎﻕ ﺫﺭﻳﺔ ﺍﳌﺆﻣﻨﲔ ﻵﺑﺎﺋﻬﻢ ﰲ‬ ‫ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺒﻠﻐﻮﺍ ﻣﻨﺰﻟﺘﻬﻢ‪ ،‬ﻭﺃﻥ ﺍﷲ ﳚﻤﻊ ﻷﻫﻞ ﺍﳉﻨ·ﺎﺕ ﻭﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ﻣﻦ ﺻﻠﺢ ﻣﻦ ﺁﺑﺎﺋﻬﻢ‬ ‫ﻭﺃﺯﻭﺍﺟﻬﻢ ﻭﺫﺭﻳﺎ½ﻢ؛ ﻓﻬﺬﺍ ﳌﺎ ﺍﺷﺘﺮﻛﻮﺍ ﰲ ﺍﻹﳝﺎﻥ ﻭﺃﺻﻞ ﺍﻟﺼﻼﺡ ﺯﺍﺩﻫﻢ ﻣﻦ ﻓﻀﻠﻪ ﻭﻛﺮﻣﻪ ﻣﻦ ﻏﲑ ﺃﻥ‬ ‫ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﻮﺭ ﺍﻟﺴﺎﺑﻘﲔ ﳍﻢ ﺷﻴﺌﴼ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪21‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺸﻔﺎﻋﺔ؛ ﻓﺈﻧﻪ ﺃﺛﺒﺘﻬﺎ ﰲ ﻣﻮﺍﺿﻊ‪ ،‬ﻭﻧﻔﺎﻫﺎ ﰲ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗ·ﻴﺪﻫﺎ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﺑﺈﺫﻧﻪ‪،‬‬ ‫ﻭﳌﻦ ﺍﺭﺗﻀﻰ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﻓﺘﻌ·ﻴﻦ ﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ‪ ،‬ﻭﺃﻧﻪ ﺣﻴﺚ ﻧﻔﻴﺖ ﻓﻬﻲ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺑﻐﲑ ﺇﺫﻧﻪ‪،‬‬ ‫ﻭﻟﻐﲑ ﻣﻦ ﺭﺿﻲ ﺍﷲ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ‪ ،‬ﻭﺣﻴﺚ ﺃﹸﺛﺒﺘﺖ ﻓﻬﻲ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺑﺈﺫﻧﻪ‪ ،‬ﳌﻦ ﺭﺿﻴﻪ ﻭﺃﺫﻥ ﻓﻴﻪ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﷲ ﺃﺧﱪ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺃﻧﻪ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺍﻟﻔﺎﺳﻘﲔ‪ ،‬ﻭﺍﻟﻈﺎﳌﲔ‪ ،‬ﻭﳓﻮﻫﺎ‪ ،‬ﻭﰲ‬ ‫ﺑﻌﻀﻬﺎ‪ :‬ﺃﻧﻪ ﻳﻬﺪﻳﻬﻢ ﻭﻳﻮﻓﻘﻬﻢ‪ ،‬ﻓﻴﺘﻌﻴ·ﻦ ﲪﻞ ﺍﳌﻨﻔﻴ·ﺎﺕ ﻋﻠﻰ ﻣﻦ ﺣﱠﻘﺖ ﻋﻠﻴﻪ ﻛﻠﻤﺔ ﺍﷲ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺇﹺﻥﱠ‬ ‫ﺍﻟﱠﺬ¡ﻳﻦ‪ž ž‬ﺣﻘﱠﺖ‪ž ¢‬ﻋﻠﹶ‪¢‬ﻴ ﹺﻬﻢ‪ ¢‬ﻛﹶﻠ¡ﻤ‪ž‬ﺔﹸ ‪ž‬ﺭﺑ‪ž Å‬ﻚ ﹶﻻ ﻳﺆ‪¢‬ﻣ¡ﻨﻮﻥﹶ﴾﴿ ‪ž‬ﻭﻟﹶﻮ‪ž ¢‬ﺟﺎءَﺗ‪¢‬ﻬ ‪¢‬ﻢ ﹸﻛﻞﱡ ﺁ‪ž‬ﻳﺔ‪] ﴾ê‬ﻳﻮﻧﺲ‪ [٩٧-٩٦:‬ﻭﲪﻞ ﺍﳌﺜﺒﺘﺎﺕ ﻋﻠﻰ‬ ‫ﻣﻦ ﱂ ﲢﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻹﺧﺒﺎﺭ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺃﻧﻪ ﺍﻟﻌﻠﻲ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺃﻧﻪ ﻓﻮﻕ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻋﻠﻰ ﻋﺮﺷﻪ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ‪ :‬ﺃﻧﻪ‬ ‫ﻣﻊ ﺍﻟﻌﺒﺎﺩ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ‪ ،‬ﻭﺃﻧﻪ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ‪ ،‬ﻭﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻭﺍﶈﺴﻨﲔ‪ ،‬ﻭﳓﻮﻫﻢ؛ ﹶﻓﻌﻠﹸﻮ‪È‬ﻩ ﺗﻌﺎﱃ ﺃﻣﺮ ﺛﺎﺑﺖ ﻟﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﻦ ﻟﻮﺍﺯﻡ ﺫﺍﺗﻪ‪ ،‬ﻭﺩﻧ ‪È‬ﻮﻩ ﻭﻣﻌ·ﻴﺘﻪ ﻟﻌﺒﺎﺩﻩ ﻷﻧﻪ ﺃﻗﺮﺏ ﺇﱃ ﻛﻞ ﺃﺣﺪ ﻣﻦ ﺣﺒﻞ ﺍﻟﻮﺭﻳﺪ‪ ،‬ﻓﻬﻮ ﻋﻠﻰ ﻋﺮﺷﻪ ‪ž‬ﻋ¡ﻠ ‪ú‬ﻲ ﻋﻠﻰ‬ ‫ﺧﻠﻘﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﻮ ﻣﻌﻬﻢ ﰲ ﻛﻞ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﻻ ﻣﻨﺎﻓﺎﺓ ﺑﲔ ﺍﻷﻣﺮﻳﻦ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲء ﰲ‬ ‫ﲨﻴﻊ ﻧﻌﻮﺗﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﻮﻫﻢ ﲞﻼﻑ ﺫﻟﻚ ﻓﺈﻧﻪ ﰲ ﺣﻖ ﺍﳌﺨﻠﻮﻗﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﲣﺼﻴﺺ ﺍﳌﻌﻴﺔ ﺑﺎﶈﺴﻨﲔ ﻭﳓﻮﻫﻢ ﻓﻬﻲ ﻣﻌﻴﺔ ﺃﺧﺺ ﻣﻦ ﺍﳌﻌﻴﺔ ﺍﻟﻌﺎﻣﺔ؛ ﻓﺈ‪r‬ﺎ ﺗﺘﻀﻤﻦ ﳏﺒﺘﻬﻢ‪ ،‬ﻭﺗﻮﻓﻴﻘﻬﻢ‪،‬‬ ‫ﻭﻛﻼء½ﻢ‪ ،‬ﻭﺇﻋﺎﻧﺘﻬﻢ ﰲ ﻛﻞ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻓﺤﻴﺚ ﻭﻗﻌﺖ ﰲ ﺳﻴﺎﻕ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎء ﻓﻬﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﺣﻴﺚ‬ ‫ﻭﻗﻌﺖ ﰲ ﺳﻴﺎﻕ ﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻓﻬﻲ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻬﻲ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﻋﻦ ﻣﻮﺍﻻﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﻋﻦ ﻣﻮﺩ·½ﻢ ﻭﺍﻻﺗﺼﺎﻝ ‪±‬ﻢ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ‪ :‬ﺍﻷﻣﺮ‬ ‫ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﻣﻦ ﻟﻪ ﺣﻖ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﻣﺼﺎﺣﺒﺘﻪ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻛﺎﻟﻮﺍﻟﺪﻳﻦ ﻭﳓﻮﻫﻢ‪ ،‬ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ‬ ‫ﺍﻟﻌﺎ·ﻣﺎﺕ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﻗﺪ ﻭ ·ﺿﺤﻬﺎ ﺍﷲ ﻏﺎﻳﺔ ﺍﻟﺘﻮﺿﻴﺢ ﰲ ﻗﻮﻟﻪ‪ ﴿ :‬ﹶﻻ ‪ž‬ﻳ‪¢‬ﻨﻬ‪ž‬ﺎ ﹸﻛﻢ ﺍﻟﻠﱠﻪ ‪ž‬ﻋﻦﹺ ﺍﻟﱠ ¡ﺬﻳ ‪ž‬ﻦ ﹶﻟ ‪¢‬ﻢ ﻳﻘﹶﺎﺗ¡ﻠﹸﻮ ﹸﻛﻢ‪¡ ¢‬ﻓﻲ‬ ‫ﺍﻟ ‪Å‬ﺪﻳ ﹺﻦ ‪ž‬ﻭﹶﻟ ‪¢‬ﻢ ﻳ ‪¢‬ﺨ ﹺﺮﺟﻮ ﹸﻛ ‪¢‬ﻢ ¡ﻣ ‪¢‬ﻦ ¡ﺩ‪ž‬ﻳﺎ ﹺﺭ ﹸﻛ ‪¢‬ﻢ ﹶﺃ ﹾﻥ ‪ž‬ﺗ‪ž‬ﺒ ‪È‬ﺮﻭﻫ ‪¢‬ﻢ ‪ž‬ﻭﺗﻘﹾ ِﺴﻄﹸﻮﺍ ﹺﺇﻟﹶ‪¢‬ﻴ ﹺﻬ ‪¢‬ﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠﻪ‪ ž‬ﻳﺤ¡ ‪È‬ﺐ ﺍﹾﻟﻤ ﹾﻘﺴِ ¡ﻄﲔ‪﴿ ﴾ž‬ﹺﺇﻧ·ﻤ‪ž‬ﺎ ﻳ‪¢ž‬ﻨ ‪ž‬ﻬﺎ ﹸﻛﻢ‬ ‫ﺍﻟﱠﻠﻪ ‪ž‬ﻋﻦﹺ ﺍﻟﱠ ¡ﺬﻳ ‪ž‬ﻦ ﻗﹶﺎﺗ‪ž‬ﻠﹸﻮﻛﹸﻢ‪ ¢‬ﻓ¡ﻲ ﺍﻟﺪ‪Å‬ﻳﻦﹺ ﻭ‪ž‬ﺃﹶﺧ‪¢‬ﺮ‪ž‬ﺟﻮﻛﹸﻢ‪ ¢‬ﻣ¡ﻦ‪ ¢‬ﺩ¡ﻳ‪ž‬ﺎﺭﹺﻛﹸﻢ‪ ¢‬ﻭ‪ž‬ﻇﹶﺎﻫ‪ž‬ﺮﻭﺍ ﻋ‪ž‬ﻠﹶﻰ ﺇﹺﺧ‪¢‬ﺮ‪ž‬ﺍﺟﹺﻜﹸ ‪¢‬ﻢ ﹶﺃﻥﹾ ‪ž‬ﺗ ‪ž‬ﻮﱠﻟ ‪¢‬ﻮﻫ ‪¢‬ﻢ﴾ ﺍﻵﻳﺔ‬ ‫]ﺍﳌﻤﺘﺤﻨﺔ‪ ،[٩-٨:‬ﻓﺎﻟﻨﻬﻲ ﻭﺍﻗﻊ ﻋﻠﻰ ﺍﻟﺘﻮﱄ ﻭﺍﶈﺒﺔ ﻷﺟﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ ﻭﺍﻟﱪ ﻭﺍﻗﻊ ﻋﻠﻰ ﺍﻹﺣﺴﺎﻥ‪،‬‬ ‫ﻷﺟﻞ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﺃﻭ ﻷﺟﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﳜﻞ ﺑﺪﻳﻦ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﺃﺧﱪ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻷﺭﺽ ﰒ ﺍﺳﺘﻮﻯ ﺇﱃ ﺍﻟﺴﻤﺎء ﻓﺴﻮ·ﺍﻫﻦ ﺳﺒﻊ ﲰﻮﺍﺕ‪،‬‬ ‫ﻭﰲ ﺑﻌﻀﻬﺎ‪ :‬ﺃﻧﻪ ﳌﺎ ﺃﺧﱪ ﻋﻦ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﺃﺧﱪ ﺃﻥ ﺍﻷﺭﺽ ﺑﻌﺪ ﺫﻟﻚ ﺩﺣﺎﻫﺎ‪ ،‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺗﻔﺴﺮ ﺍﳌﺮﺍﺩ‪،‬‬ ‫ﻭﺃﻥ ﺧﻠﻖ ﺍﻷﺭﺽ ﻣﺘﻘﺪ‪Å‬ﻡ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﰒ ﳌﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻌﺪ ﺫﻟﻚ ﺩﺣﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﺄﻭﺩﻉ‬ ‫ﻓﻴﻬﺎ ﲨﻴﻊ ﻣﺼﺎﳊﻬﺎ ﺍﶈﺘﺎﺝ ﺇﻟﻴﻬﺎ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪22‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺗﺎﺭﺓ ﳜﱪ ﺃﻧﻪ ﺑﻜﻞ ﺷﻲء ﻋﻠﻴﻢ‪ ،‬ﻭﺗﺎﺭﺓ ﳜﱪ ﺑﺘﻌﻠﻖ ﻋﻠﻤﻪ ﺑﺒﻌﺾ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺑﺒﻌﺾ ﺃﺣﻮﺍﳍﻢ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻷﺧﲑ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻣﻌﲎ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍ‪Ü‬ﺎﺯﺍﺓ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﺳﻮﺍء ﻛﺎﻥ ﺧﲑﴽ ﺃﻭ ﺷﺮﴽ‪،‬‬ ‫ﻓﻴﺘﻀﻤﻦ ﻣﻊ ﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ‪ :‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺍﻷﻣﺮ ﺑﺎﳉﻬﺎﺩ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻷﻣﺮ ﺑﻜﻒ ﺍﻷﻳﺪﻱ ﻭﺍﻹﺧﻼﺩ ﺇﱃ ﺍﻟﺴﻜﻮﻥ‪،‬‬ ‫ﻓﻬﺬﻩ ﺣﲔ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻟﻴﺲ ﳍﻢ ﻗﻮﺓ ﻭﻻ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﺑﺎﻟﻴﺪ‪ ،‬ﻭﺍﻵﻳﺎﺕ ﺍﻷُﺧﺮ ﺣﲔ ﻗﻮﻭﺍ ﻭﺻﺎﺭ‬ ‫ﺫﻟﻚ ﻋﲔ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻗﻤﻊ ﺍﻷﻋﺪﺍء‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﺗﺎﺭﺓ ﻳﻀﻴﻒ ﺍﻷﺷﻴﺎء ﺇﱃ ﺃﺳﺒﺎ‪±‬ﺎ ﺍﻟﱵ ﻭﻗﻌﺖ ﻭﺗﻘﻊ ‪±‬ﺎ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻀﻴﻔﻬﺎ ﺇﱃ ﻋﻤﻮﻡ ﻗﺪﺭﻩ‪ ،‬ﻭﺃﻥ‬ ‫ﲨﻴﻊ ﺍﻷﺷﻴﺎء ﻭﺍﻗﻌﺔ ﺑﺈﺭﺍﺩﺗﻪ ﻭﻣﺸﻴﺌﺘﻪ‪ ،‬ﻓﻴﻔﻴﺪ ﳎﻤﻮﻉ ﺍﻷﻣﺮﻳﻦ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺗﻔﺮﺩ ﺍﻟﺒﺎﺭﻱ ﺑﻮﻗﻮﻉ ﺍﻷﺷﻴﺎء‬ ‫ﺑﻘﺪﺭﺗﻪ ﻭﻣﺸﻴﺌﺘﻪ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﺴﺒﺒﺎﺕ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﶈﺒﻮﺏ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻜﺮﻭﻩ‪ ،‬ﻭﺇﺑﺎﺣﺔ‬ ‫ﻣﺴﺘﻮﻱ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻓﻴﺴﺘﻔﻴﺪ ﺍﳌﺆﻣﻦ ﺍﳉﺪ ﻭﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻋﻤﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻭﻣﻼﺣﻈﺔ ﻓﻀﻞ ﺍﷲ ﰲ‬ ‫ﻛﻞ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺘﻜﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﺑﻞ ﻳﺘﻜﻞ ﻭﻳﺴﺘﻌﲔ ﺑﺮﺑﻪ‪.‬‬ ‫ﻭﻗﺪ ﳜﱪ ﺃﻥ ﻣﺎ ﺃﺻﺎﺏ ﺍﻟﻌﺒﺪ ﻣﻦ ﺣﺴﻨﺔ ﻓﻤﻦ ﺍﷲ‪ ،‬ﻭﻣﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺳﻴﺌﺔ ﻓﻤﻦ ﻧﻔﺴﻪ؛ ﻟﻴﻌ‪ž‬ﺮ‪Å‬ﻑ ﻋﺒﺎﺩﻩ ﺃﻥ ﺍﳋﲑ‬ ‫ﻭﺍﳊﺴﻨﺎﺕ ﻭﺍﹶﳌ ‪ž‬ﺤﺎﺏ‪ ô‬ﺗﻘﻊ ﲟﺤﺾ ﻓﻀﻠﻪ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﺇﻥ ﺟﺮﺕ ﺑﺒﻌﺾ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻮﺍﻗﻌﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ؛ ﻓﺈﻥ‬ ‫ﺍﻷﺳﺒﺎﺏ ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﻌﻢ ‪±‬ﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳ ·ﺴﺮﻫﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻫﻲ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻟﻌﺒﺪ ﺃﺳﺒﺎ‪±‬ﺎ ﻣﻦ‬ ‫ﻧﻔﺲ ﺍﻟﻌﺒﺪ ﻭﺑﺘﻘﺼﲑﻩ ﰲ ﺣﻘﻮﻕ ﺭﺑﻪ‪ ،‬ﻭﺗﻌ ‪Å‬ﺪﻳﻪ ﳊﺪﻭﺩﻩ‪ ،‬ﻓﺎﻟﱠﻠﻪ ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﳌﻘ ‪Å‬ﺪﺭ ﳍﺎ ﻓﺈﻧﻪ ﺃﺟﺮﺍﻫﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‬ ‫ﲟﺎ ﻛﺴﺒﺖ ﻳﺪﺍﻩ‪ ،‬ﻭﳍﺬﺍ ﺃﻣﺜﻠﺔ ﻳﻄﻮﻝ ﻋ ‪È‬ﺪﻫﺎ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪23‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍ ¡ﳊ ‪ž‬ﺠﺎﺝ ﻭﺍ‪Ü‬ﺎﺩﻟﺔ ﻣﻊ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺒﺎﻃﻠﺔ‬ ‫ﻗﺪ ﺃﻣﺮ ﺍﷲ ﺑﺎ‪Ü‬ﺎﺩﻟﺔ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻧﺼﺐ ﺍﷲ ﺍﶈﺎﺟ·ﺔ ‪±‬ﺎ ﻣﻊ ﺍﳌﺒﻄﻠﲔ ﻋﻠﻰ ﺃﻳﺪﻱ‬ ‫ﺭﺳﻠﻪ ﺭﺁﻫﺎ ﻣﻦ ﺃﻭﺿﺢ ﺍﳊﺠﺞ‪ ،‬ﻭﺃﻗﻮﺍﻫﺎ‪ ،‬ﻭﺃﻗﻮﻣﻬﺎ‪ ،‬ﻭﺃﺩﳍﺎ ﻋﻠﻰ ﺇﺣﻘﺎﻕ ﺍﳊﻖ‪ ،‬ﻭﺇﺯﻫﺎﻕ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﻻ‬ ‫ﺗﺸﻮﻳﺶ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺇﺯﻋﺎﺝ‪ ،‬ﻓﺘﺄﻣﻞ ﳏﺎﺟﺔ ﺍﻟﺮﺳﻞ ﻣﻊ ﺃﳑﻬﻢ‪ ،‬ﻭﻛﻴﻒ ﺩﻋﻮﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ‬ ‫ﻟﻪ‪ ،‬ﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﺍﳌﺘﻔﺮﺩ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﺍﳌﺘﻮ ‪Å‬ﺣﺪ ﺑﺎﻟﻨﻌﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﻢ ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﺍﻷﲰﺎﻉ‪ ،‬ﻭﺍﻷﺑﺼﺎﺭ‪،‬‬ ‫ﻭﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺍﻷﺭﺯﺍﻕ‪ ،‬ﻭﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻨﻌﻢ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺍﳌﻨﻔﺮﺩ ﺑﺪﻓﻊ ﺍﻟﻨﻘﻢ‪ ،‬ﻭﺇﻥ ﺃﺣﺪﴽ ﻣﻦ ﺍﳋﻠﻖ ﻟﻴﺲ ﻋﻨﺪﻩ‬ ‫ﻧﻔﻊ ﻭﻻ ﺩﻓﻊ‪ ،‬ﻭﻻ ﺿﺮ ﻭﻻ ﻧﻔﻊ؛ ﻓﺈﻧﻪ ﲟﺠﺮﺩ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﻋﺘﺮﺍﻓﻪ ﺑﻪ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﻳﻨﻘﺎﺩ ﻟﻠﺪﻳﻦ ﺍﳊﻖ‬ ‫ﺍﻟﺬﻱ ﺑﻪ ﺗﺘﻢ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺣﻴﺪ ﻟﺸﻜﺮﻫﺎ‪ ،‬ﻭﻛﺜﲑﴽ ﻣﺎ ﳛﺘﺞ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺑﻪ ﰲ ﻋﺒﺎﺩﺗﻪ ﺑﺈﻟﺰﺍﻣﻬﻢ‬ ‫ﺑﺎﻋﺘﺮﺍﻓﻬﻢ ﺑﺮﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﺍﳋﺎﻟﻖ ﻟﻜﻞ ﺷﻲء‪ ،‬ﻭﺍﻟﺮﺍﺯﻕ ﻟﻜﻞ ﺷﻲء‪ ،‬ﻓﻴﺘﻌﲔ ﺃﻧﻪ ﺍﳌﻌﺒﻮﺩ ﻭﺣﺪﻩ؛ ﻓﺎﻧﻈﺮ ﺇﱃ ﻫﺬﺍ‬ ‫ﺍﻟﱪﻫﺎﻥ ﻛﻴﻒ ﻳﻨﺘﻘﻞ ﺍﻟﺬﻫﻦ ﻣﻨﻪ ﺑﺄﻭﻝ ﻭﻫﻠﺔ ﺇﱃ ﻭﺟﻮﺏ ﻋﺒﺎﺩﺓ ﻣﻦ ﻫﺬﺍ ﺷﺄﻧﻪ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻹﺧﻼﺹ ﻟﻪ‪.‬‬ ‫ﻭﳚﺎﺩﻝ ﺍﳌﺒﻄﻠﲔ ﺃﻳﻀﴼ ﺑﺬﻛﺮ ‪ž‬ﻋ‪¢‬ﻴﺐ ﺁﳍﺘﻬﻢ‪ ،‬ﻭﺃ‪r‬ﺎ ﻧﺎﻗﺼﺔ ﻣﻦ ﻛﻞ ﻭﺟﻪ‪ ،‬ﻻ ﺗﻐﲏ ﻋﻦ ﺃﻫﻠﻬﺎ ﺷﻴﺌﴼ‪ .‬ﻭﻳﻘﻴﻢ ﺍﻷﺩﻟﺔ‬ ‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺄ‪r‬ﻢ ﳍﻢ ﻣﻦ ﺳﻮﺍﺑﻖ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻟﺮﺳﻠﻬﻢ ﻣﺎ ﻻ ﻳﺴﺘﻐﺮﺏ ﻣﻌﻪ ﳐﺎﻟﻔﺘﻬﻢ ﶈﻤﺪ ﷺ‪ ،‬ﻭﻳﻨﻘﺾ‬ ‫ﻋﻠﻴﻬﻢ ﺩﻋﺎﻭﻳﻬﻢ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺗﺰﻛﻴﺘﻬﻢ ﻷﻧﻔﺴﻬﻢ‪ ،‬ﺑﺒﻴﺎﻥ ﻣﺎ ﻳﻀﺎﺩ ﺫﻟﻚ ﻣﻦ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﺃﻭﺻﺎﻓﻬﻢ‪ ،‬ﻭﳚﺎﺩﳍﻢ‬ ‫ﺑﺘﻮﺿﻴﺢ ﺍﳊﻖ ﻭﺑﻴﺎﻥ ﺑﺮﺍﻫﻴﻨﻪ‪ ،‬ﻭﺃﻥ ﺻﺪﻗﻪ ﻭﺣﻘﱢﻴﺘﻪ ﺗﺪﻓﻊ ﲟﺠﺮﺩﻫﺎ ﲨﻴﻊ ﺍﻟﺸﺒﻪ ﺍﳌﻌﺎﺭﺿﺔ ﻟﻪ ﴿ﹶﻓ ‪ž‬ﻤﺎ ﹶﺫﺍ ‪ž‬ﺑ ‪¢‬ﻌﺪ‪ ž‬ﺍﻟﹾﺤ‪Å ž‬ﻖ‬ ‫ﺇﹺ ﱠﻻ ﺍﻟﻀ·ﻼﹶ ﹸﻝ﴾]ﻳﻮﻧﺲ‪. [٣٢:‬‬ ‫ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ؛ ﻓﺈﻧﻪ ﻳﻔﻴﺪ ﺍﻟﺪﻋﻮﺓ ﻟﻠﺤﻖ‪ ،‬ﻭﺭﺩ ﻛﻞ ﻣﺎ ﻳﻨﺎﻓﻴﻪ‪ .‬ﻭﳚﺎﺩﳍﻢ ﺑﻮﺟﻮﺏ ﺗﻨﺰﻳﻞ ﺍﻷﻣﻮﺭ‬ ‫ﻣﻨﺎﺯﳍﺎ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻠﻴﻖ ﺃﻥ ﳚﻌﻞ ﻟﻠﻤﺨﻠﻮﻕ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ ﺍﻟﻌﺎﺟﺰ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﺑﻌﺾ ﺣﻘﻮﻕ ﺍﻟﺮﺏ ﺍﳋﺎﻟﻖ ﺍﻟﻐﲏ‬ ‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ‪ .‬ﻭﻳﺘﺤ ·ﺪﺍﻫﻢ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻜﺘﺎﺏ ﺃﻭ ﺷﺮﻳﻌﺔ ﺃﻫﺪﻯ ﻭﺃﺣﺴﻦ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﻥ‬ ‫ﻳﻌﺎﺭﺿﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻓﻴﺄﺗﻮﺍ ﲟﺜﻠﻪ ﺇﻥ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ‪ ،‬ﻭﻳﺄﻣﺮ ﻧﺒﻴﻪ ﲟﺒﺎﻫﻠﺔ ﻣﻦ ﻇﻬﺮﺕ ﻣﻜﺎﺑﺮﺗﻪ ﻭﻋﻨﺎﺩﻩ‪ ،‬ﻓﻴﻨﻜﺼﻮﻥ‬ ‫ﻋﻨﻬﺎ؛ ﻟﻌﻠﻤﻬﻢ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ‪ ،‬ﻭﺃ‪r‬ﻢ ﻟﻮ ﺑﺎﻫ‪ž‬ﻠﻮﻩ ﳍﻠﻜﻮﺍ‪.‬‬ ‫ﻭﰲ ﺍﳉﻤﻠﺔ ﻻ ﲡﺪ ﻃﺮﻳﻘﴼ ﻧﺎﻓﻌﴼ ﻓﻴﻪ ﺇﺣﻘﺎﻕ ﺍﳊﻖ‪ ،‬ﻭﺇﺑﻄﺎﻝ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺇﻻ ﻭﻗﺪ ﺍﺣﺘﻮﻯ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﻛﻤﻞ‬ ‫ﺍﻟﻮﺟﻮﻩ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪24‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﺣﺬﻑ ﺍﹸﳌﺘ‪žž‬ﻌﻠﱠﻖ ﺍﳌﻌﻤﻮﻝ ﻓﻴﻪ ﻳﻔﻴﺪ ﺗﻌﻤﻴﻢ ﺍﳌﻌﲎ ﺍﳌﻨﺎﺳﺐ ﻟﻪ‬ ‫ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﻣﻔﻴﺪﺓ ﺟﺪﴽ‪ ،‬ﻣﱴ ﺍﻋﺘﱪﻫﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻛﺴﺒﺘﻪ ﻓﻮﺍﺋﺪ ﺟﻠﻴﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻔﻌﻞ‪،‬‬ ‫ﺃﻭ ﻣﺎ ﻫﻮ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻣﱴ ﹸﻗ‪Å‬ﻴ ‪ž‬ﺪ ﺑﺸﻲء ﺗﻘ·ﻴﺪ ﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﻃﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺣﺬﻑ ﺍﹸﳌ‪ž‬ﺘ‪ž‬ﻌﱠﻠﻖ ﻓﻌﻤﻢ ﺫﻟﻚ ﺍﳌﻌﲎ‪،‬‬ ‫ﻭﻳﻜﻮﻥ ﺍﳊﺬﻑ ﻫﻨﺎ ﺃﺣﺴﻦ ﻭﺃﻓﻴﺪ ﻛﺜﲑﴽ ﻣﻦ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﳌﹸﺘ‪ž‬ﻌ‪ž‬ﻠﱠﻘﹶﺎﺕ‪ ،‬ﻭﺃﲨﻊ ﻟﻠﻤﻌﺎﱐ ﺍﻟﻨﺎﻓﻌﺔ‪.‬‬ ‫ﻭﻟﺬﻟﻚ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﺟﺪﴽ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻗﺎﻝ ﰲ ﻋﺪﺓ ﺁﻳﺎﺕ ﴿ ﻟﹶﻌ‪ž‬ﱠﻠ ﹸﻜﻢ‪ ¢‬ﺗﻌﻘﻠﻮﻥ ﴾ ]ﺍﻟﻨﻮﺭ‪﴿ [٦١:‬ﻟﹶ‪ž‬ﻌﻠﱠﻜﹸ ‪¢‬ﻢ ﺗ‪ž‬ﺬﹶﻛﱠﺮﻭ ﹶﻥ﴾‬ ‫]ﺍﻷﻧﻌﺎﻡ‪﴿ [١٥٢ :‬ﹶﻟ ‪ž‬ﻌﱠﻠﻜﹸﻢ‪ž ¢‬ﺗﺘ· ﹸﻘﻮﻥﹶ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢١:‬ﻓﻴﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ‪ :‬ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ ﻋﻦ ﺍﷲ ﻛﻞ ﻣﺎ‬ ‫ﺃﺭﺷﺪﻛﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻋﻠﱠﻤﻜﻤﻮﻩ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻜﻢ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻟﻌﻠﻜﻢ ﺗﺬﻛﺮﻭﻥ ﲨﻴﻊ‬ ‫ﻣﺼﺎﳊﻜﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ ﲨﻴﻊ ﻣﺎ ﳚﺐ ﺍﺗﻘﺎﺅﻩ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ‪.‬‬ ‫ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻣﺎ ﻛﺎﻥ ﺍﻟﺴﻴﺎﻕ ﻓﻴﻪ ﻭﻫﻮ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳ‪ž‬ﺎ ﹶﺃﻳ‪È‬ﻬ‪ž‬ﺎ‬ ‫ﺍﻟﱠﺬ¡ﻳﻦ‪ ž‬ﺁَﻣ‪ž‬ﻨﻮﺍ ﻛﹸﺘ¡ﺐ‪ ž‬ﻋ‪ž‬ﻠﹶﻴ‪¢‬ﻜﹸﻢ ﺍﻟﺼ‪Å‬ﻴ‪ž‬ﺎﻡ ﻛﹶﻤ‪ž‬ﺎ ﻛﹸﺘ¡ﺐ‪ ž‬ﻋ‪ž‬ﻠﹶﻰ ﺍﱠﻟﺬ¡ﻳ ‪ž‬ﻦ ﻣ¡ ‪¢‬ﻦ ﻗﹶ‪¢‬ﺒ¡ﻠﻜﹸ ‪¢‬ﻢ ﹶﻟ‪ž‬ﻌﻠﱠﻜﹸ ‪¢‬ﻢ ‪ž‬ﺗﺘ·ﻘﹸﻮ ﹶﻥ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٨٣:‬ﻳﻔﻴﺪ ﻛﻞ‬ ‫ﻣﺎ ﻗﻴﻞ ﰲ ﺣﻜﻤﺔ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﺃﻱ‪ :‬ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ ﺍﶈﺎﺭﻡ ﻋﻤﻮﻣﴼ‪ ،‬ﻭﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ ﻣﺎ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﺼﺎﺋﻤﲔ ﻣﻦ‬ ‫ﺍﳌﻔﻄﺮﺍﺕ ﻭﺍﳌﻤﻨﻮﻋﺎﺕ‪ ،‬ﻭﻟﻌﻠﻜﻢ ﺗﺘﺼﻔﻮﻥ ﺑﺼﻔﺔ ﺍﻟﺘﻘﻮﻯ ﻭﺗﺘﺨﻠﱠﻘﻮﻥ ﺑﺄﺧﻼﻗﻬﺎ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺳﺎﺋﺮ ﻣﺎ ﺫﻛﺮ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ‪﴿ :‬ﻫ ‪ž‬ﺪ ‪U‬ﻯ ﻟ¡ﻠﹾﻤ·ﺘ¡ﻘﲔ‪] ﴾ž‬ﺍﻟﺒﻘﺮﺓ‪ [١:‬ﺃﻱ ﺍﳌﺘﻘﲔ ﻟﻜﻞ ﻣﺎ ﻳ·ﺘﻘﻰ ﻣﻦ‬ ‫ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﺍﳌﺆﺩ‪Å‬ﻳﻦ ﻟﻠﻔﺮﺍﺋﺾ ﻭﺍﻟﻨﻮﺍﻓﻞ ﺍﻟﱵ ﻫﻲ ﺧﺼﺎﻝ ﺍﻟﺘﻘﻮﻯ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪﴿ :‬ﹺﺇ ﱠﻥ ﺍﻟﱠ ¡ﺬﻳﻦ‪ ž‬ﺍ·ﺗﹶﻘﻮ‪¢‬ﺍ ﹺﺇ ﹶﺫﺍ ‪ž‬ﻣ ·ﺴﻬ ‪¢‬ﻢ ﻃﹶﺎ¡ﺋﻒ‪¡ è‬ﻣﻦ‪ ž‬ﺍﻟ ·ﺸﻴ‪¢‬ﻄﹶﺎﻥ¡ ﺗ‪ ž‬ﹶﺬﻛﱠﺮﻭﺍ ﹶﻓﹺﺈ ﹶﺫﺍ ﻫﻢ‪ ¢‬ﻣﺒ‪¢‬ﺼ¡ﺮﻭﻥﹶ﴾ ]ﺍﻷﻋﺮﺍﻑ‪[٢٠١:‬‬ ‫ﺃﻱ‪ :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ ﺍﻟﺘﻘﻮﻯ ﻭﺻﻔﻬﻢ‪ ،‬ﻭﺗﺮﻙ ﺍﶈﺎﺭﻡ ﺷﻌﺎﺭﻫﻢ‪ ،‬ﻣﱴ ﺯﻳﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻌﺾ ﺍﻟﺬﻧﻮﺏ‬ ‫ﺗﺬﻛﺮﻭﺍ ﻛﻞ ﺃﻣﺮ ﻳﻮﺟﺐ ﳍﻢ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﳌﺘﺎﺏ‪ ،‬ﻛﻌﻈﻤﺔ ﺍﷲ‪ ،‬ﻭﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻣﺎ ﺗﻮﺟﺒﻪ ﺍﻟﺘﻘﻮﻯ‪،‬‬ ‫ﻭﺗﺬﻛﺮﻭﺍ ﻋﻘﺎﺑﻪ ﻭﻧﻜﺎﻟﻪ‪ ،‬ﻭﺗﺬﻛﺮﻭﺍ ﻣﺎ ﲢﺪﺛﻪ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻭﺍﻟﻨﻘﺎﺋﺺ‪ ،‬ﻭﻣﺎ ﺗﺴﻠﺒﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻻﺕ‬ ‫﴿ﻓﹶﹺﺈ ﹶﺫﺍ ﻫﻢ‪ ¢‬ﻣ‪¢‬ﺒ ¡ﺼﺮﻭﻥﹶ﴾ ﻣﻦ ﺃﻳﻦ ﹸﺃﺗﻮﺍ‪ ،‬ﻭﻣﺒﺼﺮﻭﻥ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﻭﻗﻌﻮﺍ ﻓﻴﻪ‪،‬‬ ‫ﻓﺒﺎﺩﺭﻭﺍ ﰲ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ‪ ،‬ﻓﻌﺎﺩﻭﺍ ﺇﱃ ﻣﺮﺗﺒﺘﻬﻢ‪ ،‬ﻭﻋﺎﺩ ﺍﻟﺸﻴﻄﺎﻥ ﺧﺎﺳﺌﴼ ﻣﺪﺣﻮﺭﴽ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺫﻛﺮﻩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻃﻼﻕ ﻋﻦ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺑﻠﻔﻆ »ﺍﳌﺆﻣﻨﲔ«‪ ،‬ﺃﻭ ﺑﻠﻔﻆ‪» :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ«‬ ‫ﻭﳓﻮﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﺪﺧﻞ ﻓﻴﻪ ﲨﻴﻊ ﻣﺎ ﳚﺐ ﺍﻹﳝﺎﻥ ﺑﻪ ﻣﻦ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻗﻴﺪ ﺫﻟﻚ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‪،‬‬ ‫ﻣﺜﻞ ﻗﻮﻟﻪ‪﴿ :‬ﻗﹸﻮﹸﻟﻮﺍ ﺁﻣ‪ž‬ﻨ·ﺎ ﹺﺑﺎﻟﱠﻠﻪ¡﴾ ﺍﻵﻳﺔ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٣٦:‬ﻭﳓﻮﻫﺎ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪25‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﺼﻼﺡ ﻭﺍﻹﺻﻼﺡ‪ ،‬ﻭﻣﺎ ‪r‬ﻰ ﻋﻨﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻹﻓﺴﺎﺩ ﻣﻄﻠﻘﴼ‪ ،‬ﻳﺪﺧﻞ ﻓﻴﻪ ﻛﻞ‬ ‫ﺻﻼﺡ‪ ،‬ﻛﻤﺎ ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﻬﻲ ﻛﻞ ﻓﺴﺎﺩ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪﴿ :‬ﺇﹺﻥﱠ ﺍﻟﱠﻠﻪ‪ ž‬ﻳﺤ¡ﺐ‪ È‬ﺍﻟﹾﻤ ‪¢‬ﺤﺴِﻨﹺﲔ‪] ﴾ž‬ﺍﻟﺒﻘﺮﺓ‪ž ﴿ [١٩٥:‬ﻭﹶﺃﺣ‪ِ ¢‬ﺴﻨﻮﺍ﴾ ]ﺍﻟﺒﻘﺮﺓ‪¡﴿ [١٩٥:‬ﻟﱠﻠ ¡ﺬﻳ ‪ž‬ﻦ ﹶﺃ ‪¢‬ﺣﺴ‪ž‬ﻨﻮﺍ‬ ‫ﺍﻟﹾﺤ ‪¢‬ﺴﻨ‪ž‬ﻰ﴾ ]ﻳﻮﻧﺲ‪﴿ [٢٦:‬ﻫ‪ ž‬ﹾﻞ ‪ž‬ﺟﺰ‪ž‬ﺍُء ﺍ ِﻹﺣ‪¢‬ﺴ‪ž‬ﺎ ¡ﻥ ﹺﺇﻻﱠ ﺍﻹِﺣ‪ž ¢‬ﺴﺎ ﹸﻥ﴾ ]ﺍﻟﺮﲪﻦ‪ [٦٠:‬ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪ :‬ﺍﻹﺣﺴﺎﻥ ﰲ‬ ‫ﻋﺒﺎﺩﺓ ﺍﳋﺎﻟﻖ ﺑﺄﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳌﺨﻠﻮﻗﲔ ﲜﻤﻴﻊ ﻭﺟﻮﻩ‬ ‫ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻣﻦ ﻗﻮﻝ‪ ،‬ﻭﻓﻌﻞ‪ ،‬ﻭﺟﺎﻩ‪ ،‬ﻭﻋﻠﻢ‪ ،‬ﻭﻣﺎﻝ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺃﹶﻟﹾﻬ‪ž‬ﺎ ﹸﻛﻢ ﺍﻟ·ﺘ ﹶﻜﺎﺛﹸﺮ﴾ ]ﺍﻟﺘﻜﺎﺛﺮ‪ [١:‬ﻓﺤﺬﻑ ﺍﳌﹸﺘ‪ž‬ﻜﹶﺎﺛﹶﺮ ﺑﻪ ﻟﻴﻌ ·ﻢ ﲨﻴﻊ ﻣﺎ ﻳﻘﺼﺪ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‬ ‫ﺍﳌﻜﺎﺛﺮﺓ ﻣﻦ ﺍﻟﺮﻳﺎﺳﺎﺕ‪ ،‬ﻭﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺍﳉﺎﻩ‪ ،‬ﻭﺍﻟﻀﻴﻌﺎﺕ‪ ،‬ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻭﻏﲑﻫﺎ ﳑﺎ ﺗﺘﻌﻠﻖ ﺑﻪ ﺃﻏﺮﺍﺽ ﺍﻟﻨﻔﻮﺱ‪،‬‬ ‫ﻭﻳﻠﻬﻴﻬﺎ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﴿ﻭ‪ž‬ﺍﹾﻟﻌ‪¢ ž‬ﺼ ﹺﺮ )‪ (١‬ﹺﺇ ﱠﻥ ﺍﻹ‪¢‬ﻧ ‪ž‬ﺴﺎ ﹶﻥ ﹶﻟ¡ﻔﻲ ﺧ ‪¢‬ﺴ ﹴﺮ﴾ ]ﺍﻟﻌﺼﺮ‪ [٢-١:‬ﺃﻱ ﰲ ﺧﺴﺎﺭﺓ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﺇﻻ‬ ‫ﻣﻦ ﺍﺗﺼﻒ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺍﻟﺘﻮﺍﺻﻲ ﺑﺎﳊﻖ ﻭﺍﻟﺼﱪ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﹶﺎ ‪¢‬ﺳﹶﺄﹸﻟﻮﺍ ﹶﺃﻫ‪¢‬ﻞﹶ ﺍﻟ ﱢﺬ ﹾﻛﺮﹺ ﹺﺇ ﹾﻥ ﹸﻛﻨ‪¢‬ﺘﻢ‪ ¢‬ﻻﹶ ﺗ‪¢ ž‬ﻌﹶﻠﻤﻮ ﹶﻥ﴾ ]ﺍﻟﻨﺤﻞ‪ [٤٣:‬ﻓﺬﻛﺮ ﺍﳌﺴﺆﻭﻟﲔ‪ ،‬ﻭﺃﻃﻠﻖ ﺍﳌﺴﺆﻝ ﻋﻨﻪ؛ ﻟﻴﻌﻢ‬ ‫ﻛﻞ ﻣﺎ ﳛﺘﺎﺟﻪ ﺍﻟﻌﺒﺪ ﻭﻻ ﻳﻌﻠﻤﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺃﻣﺮﻩ ﺗﻌﺎﱃ ﺑﺎﻟﺼﱪ‪ ،‬ﻭﳏﺒﺔ ﺍﻟﺼﺎﺑﺮﻳﻦ‪ ،‬ﻭﺛﻨﺎﺅﻩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺑﻴﺎﻥ ﻛﺜﺮﺓ ﺃﺟﺮﻫﻢ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻘﻴﺪ ﺫﻟﻚ‬ ‫ﺑﻨﻮﻉ؛ ﻟﻴﺸﻤﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺼﱪ ﺍﻟﺜﻼﺛﺔ‪ :‬ﻭﻫﻲ ﺍﻟﺼﱪ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﻋﻦ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﺃﻗﺪﺍﺭﻩ ﺍﳌﺆﳌﺔ‪.‬‬ ‫ﻭﻣﻘﺎﺑﻞ ﺫﻟﻚ‪ :‬ﺫﻣﻪ ﻟﻠﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺍﻟﻈﺎﳌﲔ‪ ،‬ﻭﺍﻟﻔﺎﺳﻘﲔ‪ ،‬ﻭﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻭﺍﳌﻌﺘﺪﻳﻦ‪ ،‬ﻭﳓﻮﻫﻢ‪ ،‬ﻣﻦ ﻏﲑ‬ ‫ﺃﻥ ﻳﻘﻴﺪﻩ ﺑﺸﻲء؛ ﻟﻴﺸﻤﻞ ﲨﻴﻊ ﺫﻟﻚ ﺍﳌﻌﲎ‪.‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪ‪﴿ :‬ﹶﻓﹺﺈ ﹾﻥ ﺃﹸ ‪¢‬ﺣ ¡ﺼ ‪¢‬ﺮﺗﻢ‪] ﴾¢‬ﺍﻟﺒﻘﺮﺓ‪ [١٩٦:‬ﻟﻴﺸﻤﻞ ﻛﻞ ﺣﺼﺮ‪.‬‬ ‫﴿ﻓﹶﺈﹺ ﹾﻥ ﺧ¡ ﹾﻔﺘﻢ‪ ¢‬ﻓﹶﺮﹺﺟ‪ž‬ﺎ ﹰﻻ ﹶﺃ ‪¢‬ﻭ ﺭﻛﹾ‪ž‬ﺒﺎﻧﴼ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣٩:‬ﻟﻴﻌﻢ ﻛﻞ ﺧﻮﻑ‪.‬‬ ‫ﻭﻗﺪ ﻳﻘﻴﺪ ﺫﻟﻚ ﺑﺒﻌﺾ ﺍﻷﻣﻮﺭ ﻓﻴﺘﻘﻴﺪ ﺑﻪ ﻣﺎ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻷﺟﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺷﻲء ﻛﺜﲑ ﻟﻮ ﺫﻫﺒﻨﺎ ﻧﺬﻛﺮ ﺍﻷﻣﺜﻠﺔ‬ ‫ﻟﻄﺎﻟﺖ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻓﺘﺢ ﻟﻚ ﺍﻟﺒﺎﺏ ﻓﺎﻣ ﹺﺶ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﺍﳌﻔﻀﻲ ﺇﱃ ﺭﻳﺎﺽ ‪±‬ﻴﺠﺔ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻌﻠﻮﻡ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪26‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﺟﻌﻞ ﺍﷲ ﺍﻷﺳﺒﺎﺏ ﻟﻠﻤﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﻣﺒ ‪Å‬ﺸﺮﺍﺕ ﻟﺘﻄﻤﲔ ﺍﻟﻘﻠﻮﺏ ﻭﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ‬ ‫ﻭﻫﺬﺍ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﺍﻟﻨﺼﺮ‪ .‬ﻗﺎﻝ ﰲ ﺇﻧﺰﺍﻟﻪ ﺍﳌﻼﺋﻜﺔ‪﴿ :‬ﻭ‪žž‬ﻣﺎ ‪ž‬ﺟﻌ‪ž‬ﻠﹶﻪ ﺍﻟﱠﻠﻪ ﺇﹺ ﱠﻻ ﺑ ‪¢‬ﺸ ‪ž‬ﺮﻯ‬ ‫ﻭ‪ž‬ﻟ¡‪ž‬ﺘﻄﹾ ‪ž‬ﻤ¡ﺌﻦ· ﺑﹺ¡ﻪ ﻗﹸﹸﻠﻮﺑ ﹸﻜ ‪¢‬ﻢ﴾ ]ﺍﻷﻧﻔﺎﻝ‪. [١٠:‬‬ ‫ﻭﻗﺎﻝ ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ ﻭﻧﺰﻭﻝ ﺍﳌﻄﺮ‪ž ﴿ :‬ﻭ¡ﻣﻦ‪ ¢‬ﺁ‪ž‬ﻳﺎﺗ¡ﻪ¡ ﺃﹶ ﹾﻥ ﻳﺮ‪¡ ¢‬ﺳﻞﹶ ﺍﻟﺮ‪Å‬ﻳ‪ž‬ﺎﺡ‪ ž‬ﻣﺒ‪ž‬ﺸ‪ž Å‬ﺮﺍ ‪ê‬ﺕ ‪ž‬ﻭﻟ¡ﻴﺬ¡ﻳﻘﹶ ﹸﻜﻢ‪ ¢‬ﻣ¡ ‪¢‬ﻦ ﺭ‪ž‬ﺣ‪¢‬ﻤ‪ž‬ﺘ¡ﻪ¡﴾‬ ‫]ﺍﻟﺮﻭﻡ‪. [٤٦:‬‬ ‫ﻭﺃﻋﻢ‪ È‬ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﻗﻮﻟﻪ‪﴿ :‬ﺃﹶﻻﹶ ﺇﹺ ﱠﻥ ﺃﹶ ‪¢‬ﻭ¡ﻟ‪ž‬ﻴﺎءَ ﺍﻟﻠﱠ¡ﻪ ﻻﹶ ‪ž‬ﺧﻮ‪è ¢‬ﻑ ‪ž‬ﻋﻠﹶ‪¢‬ﻴ ﹺﻬ ‪¢‬ﻢ ﻭ‪ ž‬ﹶﻻ ﻫﻢ‪ ¢‬ﻳ‪ž‬ﺤ‪ž ¢‬ﺰﻧﻮ ﹶﻥ )‪ (٦٢‬ﺍﻟﱠﺬ¡ﻳﻦ‪ ž‬ﺁﻣ‪ž‬ﻨﻮﺍ ﻭ‪ž‬ﻛﹶﺎﻧﻮﺍ‬ ‫ﻳ‪ž‬ﺘ·ﹸﻘﻮﻥﹶ﴾ ﴿ﹶﻟﻬﻢ ﺍﹾﻟﺒﺸ‪¢‬ﺮ‪ž‬ﻯ ¡ﻓﻲ ﺍﹾﻟ ‪ž‬ﺤﻴ‪ž‬ﺎﺓ¡ ﺍﻟﺪ‪¢È‬ﻧﻴ‪ž‬ﺎ ‪ž‬ﻭﻓ¡ﻲ ﺍﻵﺧ¡ﺮ‪ž‬ﺓ¡﴾]ﻳﻮﻧﺲ‪ [٦٤-٦٢:‬ﻭﻫﻲ ﻛﻞ ﺩﻟﻴﻞ ﻭﻋﻼﻣﺔ ﺗﺪﳍﻢ ﻋﻠﻰ‬ ‫ﺃﻥ ﺍﷲ ﻗﺪ ﺃﺭﺍﺩ ‪±‬ﻢ ﺍﳋﲑ‪ ،‬ﻭﺃ‪r‬ﻢ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺻﻔﻮﺗﻪ‪ ،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺜﻨﺎء ﺍﳊﺴﻦ‪ ،‬ﻭﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﻳﺪﺧﻞ‬ ‫ﻓﻴﻪ ﻣﺎ ﻳﺸﺎﻫﺪﻭﻧﻪ ﻣﻦ ﺍﻟﻠﻄﻒ‪ ،‬ﻭﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﻭﺍﻟﺘﻴﺴﲑ ﻟﻠﻴﺴﺮﻯ‪ ،‬ﻭﲡﻨﻴﺒﻬﻢ ﺍﻟﻌﺴﺮﻯ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻣﻦ ﺃﻟﻄﻒ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﳚﻌﻞ ﺍﻟ ‪Å‬ﺸ ·ﺪﺍﺕ ﻣﺒ ‪Å‬ﺸﺮﺓ ﺑﺎﻟﻔﺮﺝ‪ ،‬ﻭﺍﻟﻌﺴﺮ ﻣﺆﺫﻧﴼ ﺑﺎﻟﻴﺴﺮ‪ ،‬ﻭﺇﺫﺍ ﺗﺄﻣﻠﺖ ﻣﺎ‬ ‫ﻗﺼ·ﻪ ﻋﻦ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺃﺻﻔﻴﺎﺋﻪ‪ ،‬ﻭﻛﻴﻒ ﳌﺎ ﺍﺷﺘﺪﺕ ‪±‬ﻢ ﺍﳊﺎﻝ‪ ،‬ﻭﺿﺎﻗﺖ ‪±‬ﻢ ﺍﻷﺭﺽ ﲟﺎ ﺭﺣﺒﺖ ﴿ ‪ž‬ﻭﺯﻟﹾﺰﹺﹸﻟﻮﺍ ﺣ‪ž‬ﺘ·ﻰ‬ ‫ﻳ‪ž‬ﹸﻘﻮ ﹶﻝ ﺍﻟﺮ·ﺳﻮ ﹸﻝ ‪ž‬ﻭﺍﱠﻟ ¡ﺬﻳ ‪ž‬ﻦ ﺁ‪ž‬ﻣﻨﻮﺍ ﻣ‪žž‬ﻌﻪ ﻣ‪ž‬ﺘ‪ž‬ﻰ ﻧ‪¢ ž‬ﺼﺮ ﺍﻟﻠﱠ¡ﻪ ﹶﺃﻻﹶ ﺇﹺﻥﱠ ‪ž‬ﻧﺼ‪ž ¢‬ﺮ ﺍﻟﱠﻠ¡ﻪ ﻗﹶ ﹺﺮﻳ ‪è‬ﺐ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢١٤:‬ﺭﺃﻳﺖ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻓﹶﹺﺈ ﱠﻥ ‪ž‬ﻣﻊ‪ ž‬ﺍﻟﹾﻌ ‪¢‬ﺴ ﹺﺮ ﻳ ‪¢‬ﺴ ‪U‬ﺮﺍ )‪ (٥‬ﹺﺇ ﱠﻥ ﻣ‪ž‬ﻊ‪ ž‬ﺍﹾﻟﻌ ‪¢‬ﺴﺮﹺ ﻳ ‪¢‬ﺴﺮ‪U‬ﺍ﴾ ]ﺍﻟﺸﺮﺡ‪ž ﴿ [٦-٥:‬ﺳﻴ‪ž‬ﺠ‪¢‬ﻌ‪ ž‬ﹸﻞ‬ ‫ﺍﻟﱠﻠﻪ ﺑ‪ž‬ﻌ‪ž ¢‬ﺪ ﻋ ‪¢‬ﺴ ﹴﺮ ﻳﺴ‪U ¢‬ﺮﺍ﴾ ]ﺍﻟﻄﻼﻕ‪.[٧:‬‬ ‫ﻭﻗﺎﻝ ﷺ‪» :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﱪ‪ ،‬ﻭﺃﻥ ﺍﻟﻔﺮﺝ ﻣﻊ ﺍﻟﻜﺮﺏ‪ ،‬ﻭﺃﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﴽ«‪ ،‬ﻭﺃﻣﺜﻠﺔ ﺫﻟﻚ‬ ‫ﻛﺜﲑﺓ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪27‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﺣﺬﻑ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﻳﺪﻝ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﺍﻷﻣﺮ ﻭﺷﺪﺗﻪ ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻮﻋﻴﺪ‬ ‫ﻭﺫﻟﻚ ﻛﻘﻮﻟﻪ‪﴿ :‬ﻭ‪ž‬ﻟﹶﻮ‪ž ¢‬ﺗ ‪ž‬ﺮﻯ ﺇﹺﺫ¡ ﺍﹾﻟﻤ ‪¢‬ﺠﺮﹺﻣﻮﻥﹶ ‪ž‬ﻧﺎ ¡ﻛﺴﻮﺍ ﺭﺅﻭﺳ¡ ﹺﻬﻢ‪ ¢‬ﻋ¡ﻨ‪¢‬ﺪ‪ž ž‬ﺭ‪Å‬ﺑ ﹺﻬ ‪¢‬ﻢ﴾]ﺍﻟﺴﺠﺪﺓ‪ž ﴿ [١٢ :‬ﻭﻟﹶ ‪¢‬ﻮ ‪ž‬ﻳﺮ‪ž‬ﻯ ﺍﱠﻟ ¡ﺬﻳﻦ‪ž‬‬ ‫ﻇﹶﹶﻠﻤﻮﺍ ﺇﹺ ﹾﺫ ‪ž‬ﻳﺮ‪¢ ž‬ﻭ ﹶﻥ ﺍﻟﹾ ‪ž‬ﻌﺬﹶﺍ ‪ž‬ﺏ ﹶﺃﻥﱠ ﺍﻟﹾﹸﻘ ·ﻮﺓﹶ ¡ﻟﻠﱠﻪ¡ ‪ž‬ﺟﻤ¡ﻴ ‪U‬ﻌﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ž ﴿ [١٦٥:‬ﻭﹶﻟ ‪¢‬ﻮ ‪ž‬ﺗﺮ‪ž‬ﻯ ﺇﹺ ﹾﺫ ﻭﻗ¡ﹸﻔﻮﺍ ﻋ‪ž‬ﻠﹶﻰ ‪ž‬ﺭ‪Å‬ﺑ ﹺﻬﻢ‪] ﴾¢‬ﺍﻷﻧﻌﺎﻡ‪[٣٠:‬‬ ‫﴿ ‪ž‬ﻭﹶﻟ ‪¢‬ﻮ ﺗ‪ž ž‬ﺮﻯ ﺇﹺ ﹾﺫ ﻭﻗ¡ﹸﻔﻮﺍ ‪ž‬ﻋﹶﻠﻰ ﺍﻟﻨ·ﺎﺭﹺ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [٢٧:‬ﻓﹶﺤ‪ ž‬ﹾﺬﻑ ﺍﳉﻮﺍﺏ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺷﺒﻬﻬﺎ ﺃﻭﱃ ﻣﻦ ﺫﻛﺮﻩ؛‬ ‫ﻟﻴﺪﻝ ﻋﻠﻰ ﻋﻈﻤﺔ ﺫﻟﻚ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﺃﻧﻪ ﳍﻮﻟﻪ‪ ،‬ﻭﺷﺪﺗﻪ‪ ،‬ﻭﻓﻈﺎﻋﺘﻪ‪ ،‬ﻻ ﻳﻌﱪ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﺪﺭﻙ ﺑﺎﻟﻮﺻﻒ‪.‬‬ ‫ﻭﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻛﹶ ﱠﻼ ﹶﻟﻮ‪ž ¢‬ﺗﻌ‪¢‬ﻠﹶﻤﻮﻥﹶ ¡ﻋﹾﻠ ‪ž‬ﻢ ﺍﹾﻟ‪ž‬ﻴ¡ﻘ ﹺﲔ﴾ ]ﺍﻟﺘﻜﺎﺛﺮ‪ [٥:‬ﺃﻱ‪ :‬ﹶﻟ ‪ž‬ﻤﺎ ﺃﻗﻤﺘﻢ ﻋﻠﻰ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻔﺮﻳﻂ‪،‬‬ ‫ﻭﺍﻟﻐﻔﻠﺔ‪ ،‬ﻭﺍﻟﻠﻬﻮ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪28‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﺑﻌﺾ ﺍﻷﲰﺎء ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﺫﺍ ﺃﹸﻓﺮﺩ ﺩ ﱠﻝ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﺍﳌﻨﺎﺳﺐ ﻟﻪ‪،‬‬ ‫ﻭﺇﺫﺍ ﹸﻗﺮﻥ ﻣﻊ ﻏﲑﻩ ﺩ ﱠﻝ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻌﲎ‪ ،‬ﻭﺩ ﱠﻝ ﻣﺎ ﹸﻗﺮﻥ ﻣﻌﻪ ﻋﻠﻰ ﺑﺎﻗﻴﻪ‬ ‫ﻭﳍﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪» :‬ﺍﻹﳝﺎﻥ« ﺃﹸﻓﺮﺩ ﻭﺣﺪﻩ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻗﹸﺮﻥ ﻣﻊ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﰲ ﺁﻳﺎﺕ‬ ‫ﻛﺜﲑﺓ‪ ،‬ﻓﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺃﹸﻓﺮﺩ ﻓﻴﻬﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﲨﻴﻊ ﻋﻘﺎﺋﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺷﺮﺍﺋﻌﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ؛ ﻭﳍﺬﺍ ﻳﺮﺗﺐ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﺣﺼﻮﻝ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻟﻮﻻ ﺩﺧﻮﻝ ﺍﳌﺬﻛﻮﺭﺍﺕ ﻣﺎ ﺣﺼﻠﺖ ﺁﺛﺎﺭﻩ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﺴﻠﻒ‪:‬‬ ‫ﻗﻮﻝ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻋﻤﻞ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﳉﻮﺍﺭﺡ‪ .‬ﻭﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻗﹸﺮﻥ ﺍﻹﳝﺎﻥ ﻓﻴﻬﺎ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ‬ ‫ﻛﻘﻮﻟﻪ‪﴿ :‬ﹺﺇﻥﱠ ﺍﻟﱠﺬ¡ﻳﻦ‪ ž‬ﺁ‪ž‬ﻣﻨﻮﺍ ‪ž‬ﻭ ‪ž‬ﻋ ¡ﻤﹸﻠﻮﺍ ﺍﻟ ·ﺼﺎ¡ﻟ ‪ž‬ﺤﺎ ¡ﺕ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٧٧:‬ﻳﻔﹶ ·ﺴﺮ ﺍﻹﳝﺎﻥ ﻓﻴﻬﺎ‪ :‬ﲟﺎ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ‬ ‫ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺍﻟﺘﺼﺪﻳﻖ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﺍﻹﻧﺎﺑﺔ‪ .‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ :‬ﲜﻤﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﻘﻮﻟﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻟﻔﻆ »ﺍﻟﱪ« ﻭ»ﺍﻟﺘﻘﻮﻯ«؛ ﻓﺤﻴﺚ ﺃﹸﻓﺮﺩ ﺍﻟﱪ ﺩﺧﻞ ﻓﻴﻪ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺇﺫﺍ ﺃﹸﻓﺮﺩﺕ ﺍﻟﺘﻘﻮﻯ؛ ﻭﳍﺬﺍ ﻳﺮﺗﺐ ﺍﷲ ﻋﻠﻰ ﺍﻟﱪ ﻭﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﺍﻟﺜﻮﺍﺏ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺍﻟﻨﺠﺎﺓ ﺍﳌﻄﻠﻘﺔ‪،‬‬ ‫ﻛﻤﺎ ﻳﺮﺗﺒﻪ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻔﺴﺮ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﲟﺎ ﻳﺘﻨﺎﻭﻝ ﺃﻓﻌﺎﻝ ﺍﳋﲑ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺑﻌﺾ‬ ‫ﺍﻵﻳﺎﺕ ﺗﻔﺴﲑ ﺧﺼﺎﻝ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻭ‪ž ž‬ﺳﺎﺭﹺﻋﻮﺍ ﹺﺇﻟﹶﻰ ﻣ‪ž‬ﻐ‪¢‬ﻔ¡ ‪ž‬ﺮﺓ‪ ê‬ﻣ¡ ‪¢‬ﻦ ﺭ‪ž‬ﺑ‪Å‬ﻜﹸ ‪¢‬ﻢ ﻭ‪ž‬ﺟ‪ž‬ﻨ·ﺔ‪ž ê‬ﻋ ‪¢‬ﺮﺿ ‪ž‬ﻬﺎ ﺍﻟﺴ·ﻤ‪ž‬ﺎﻭ‪ž‬ﺍﺕ‬ ‫‪ž‬ﻭﺍ َﻷ ‪¢‬ﺭﺽ ﹸﺃ ¡ﻋﺪ·ﺕ‪ ¢‬ﻟ¡ﻠﹾﻤﺘ· ¡ﻘﲔ‪﴿﴾ž‬ﺍﱠﻟ ¡ﺬﻳﻦ‪ ž‬ﻳ‪¢‬ﻨﻔ¡ﹸﻘﻮﻥﹶ ﻓ¡ﻲ ﺍﻟ ·ﺴ ·ﺮﺍِء ﻭ‪ž‬ﺍﻟﻀ·ﺮ·ﺍءِ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٣٤-١٣٣:‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻩ‬ ‫ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﺍﻟﱵ ﺗﺘﻢ ‪±‬ﺎ ﺍﻟﺘﻘﻮﻯ‪.‬‬ ‫ﻭﺇﺫﺍ ﲨﻊ ﺑﲔ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﺗ‪žž‬ﻌﺎ ‪ž‬ﻭﻧﻮﺍ ‪ž‬ﻋﻠﹶﻰ ﺍﹾﻟ‪Å‬ﺒ ‪Å‬ﺮ ‪ž‬ﻭﺍﻟ·ﺘ ﹾﻘﻮ‪ž‬ﻯ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [٢:‬ﻛﺎﻥ ﺍﻟﱪ ﺍﲰﴼ ﺟﺎﻣﻌﴼ‬ ‫ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ‪ ،‬ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻟﺘﻘﻮﻯ ﺍﲰﴼ ﺟﺎﻣﻌﴼ ﻳﺘﻨﺎﻭﻝ‬ ‫ﺗﺮﻙ ﲨﻴﻊ ﺍﶈﺮﻣﺎﺕ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻟﻔﻆ »ﺍﻹﰒ« ﻭ»ﺍﻟﻌﺪﻭﺍﻥ«‪ ،‬ﺇﺫﺍ ﹸﻗﺮﻧﺖ ﹸﻓﺴﺮ ﺍﻹﰒ‪ :‬ﺑﺎﳌﻌﺎﺻﻲ ﺍﻟﱵ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺭﺑﻪ‪ .‬ﻭﺍﻟﻌﺪﻭﺍﻥ‪:‬‬ ‫ﺑﺎﻟﺘﺠﺮﻱ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺩﻣﺎﺋﻬﻢ‪ ،‬ﻭﺃﻣﻮﺍﳍﻢ‪ ،‬ﻭﺃﻋﺮﺍﺿﻬﻢ‪ .‬ﻭﺇﺫﺍ ﺃﹸﻓﺮﺩ ﺍﻹﰒ ﺩﺧﻞ ﻓﻴﻪ ﻛﻞ ﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﺗﺆﺛﱢﻢ‬ ‫ﺻﺎﺣﺒﻬﺎ‪ ،‬ﺳﻮﺍء ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ‪ ،‬ﺃﻭ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳋﻠﻖ‪ .‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﹸﻓﺮﺩ ﺍﻟﻌﺪﻭﺍﻥ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻟﻔﻆ »ﺍﻟﻌﺒﺎﺩﺓ« ﻭ»ﺍﻟﺘﻮﻛﻞ« ﻭﻟﻔﻆ »ﺍﻟﻌﺒﺎﺩﺓ« ﻭ»ﺍﻻﺳﺘﻌﺎﻧﺔ« ﺇﺫﺍ ﺃﹸﻓﺮﺩﺕ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﻨﺎﻭﻟﺖ‬ ‫ﲨﻴﻊ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻇﺎﻫﺮﴽ ﻭﺑﺎﻃﻨﴼ‪ ،‬ﻭﻣﻦ ﺃﻭﻝ ﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻬﺎ‪ :‬ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ‪ ،‬ﻭﺇﺫﺍ ﺟﻤﻊ ﺑﻴﻨﻬﺎ‬ ‫ﻭﺑﲔ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﳓﻮ‪﴿ :‬ﺇﹺ·ﻳﺎ ‪ž‬ﻙ ‪ž‬ﻧﻌ‪¢‬ﺒﺪ ﻭ‪ž‬ﺇﹺﻳ·ﺎﻙ‪ ž‬ﻧ‪ž‬ﺴ‪ž¢‬ﺘﻌ¡ﲔ﴾ ]ﺍﻟﻔﺎﲢﺔ‪﴿ [٥:‬ﹶﻓﺎﻋ‪¢‬ﺒﺪ‪¢‬ﻩ ﻭ‪ž‬ﺗ‪ž‬ﻮ‪ ž‬ﱠﻛ ﹾﻞ ‪ž‬ﻋﹶﻠﻴ‪¢‬ﻪ¡﴾ ]ﻫﻮﺩ‪[١٢٣:‬‬ ‫ﹸﻓﺴﺮﺕ ﺍﻟﻌﺒﺎﺩﺓ ﲜﻤﻴﻊ ﺍﳌﺄﻣﻮﺭﺍﺕ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﻓﹸﺴﺮ ﺍﻟﺘﻮﻛﻞ ﺑﺎﻋﺘﻤﺎﺩ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﷲ ﰲ ﺣﺼﻮﳍﺎ‪،‬‬ ‫ﻭﺣﺼﻮﻝ ﲨﻴﻊ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻭﺩﻓﻊ ﺍﳌﻀﺎﺭ‪ ،‬ﻣﻊ ﺍﻟﺜﻘﺔ ﺍﻟﺘﺎﻣﺔ ﺑﺎﷲ ﰲ ﺣﺼﻮﳍﺎ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪29‬‬ ‫ﻭﻛﺬﻟﻚ »ﺍﻟﻔﻘﲑ« ﻭ»ﺍﳌﺴﻜﲔ« ﺇﺫﺍ ﹸﺃﻓﺮﺩ ﺃﺣﺪﳘﺎ ﺩﺧﻞ ﻓﻴﻪ ﺍﻵﺧﺮ ﻛﻤﺎ ﰲ ﺃﻛﺜﺮ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺇﺫﺍ ﺟﻤﻊ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻛﻤﺎ ﰲ ﺁﻳﺔ ﺍﻟﺼﺪﻗﺎﺕ‪﴿ :‬ﺇﹺﻧ· ‪ž‬ﻤﺎ ﺍﻟﺼ·ﺪ‪ž‬ﻗﹶﺎﺕ ﻟ¡ﹾﻠﹸﻔﻘﹶﺮ‪ž‬ﺍِء ﻭ‪ž‬ﺍﻟﹾ ‪ž‬ﻤﺴ‪ž‬ﺎ ¡ﻛ ﹺﲔ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ [٦٠:‬ﹸﻓﺴﺮ ﺍﻟﻔﻘﲑ ﲟﻦ ﺍﺷﺘﺪﺕ ﺣﺎﺟﺘﻪ‪،‬‬ ‫ﻭﻛﺎﻥ ﻻ ﳚﺪ ﺷﻴﺌﴼ‪ ،‬ﺃﻭ ﳚﺪ ﺷﻴﺌﴼ ﻻ ﻳﻘﻊ ﻣﻨﻪ ﻣﻮﻗﻌﴼ‪ .‬ﻭﹸﻓﺴﺮ ﺍﳌﺴﻜﲔ ﲟﻦ ﺣﺎﺟﺘﻪ ﺩﻭﻥ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﺜﻞ ﺫﻟﻚ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺗﻼﻭﺓ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﻟﺘﻤﺴ‪È‬ﻚ ﺑﻪ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻳﺸﻤﻞ ﺫﻟﻚ‪ :‬ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺪﻳﻦ‬ ‫ﻛﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﹸﺮﻧﺖ ﻣﻌﻪ ﺍﻟﺼﻼﺓ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺍﺗ‪¢‬ﻞﹸ ﻣ‪ž‬ﺎ ﺃﹸﻭ‪¢‬ﺣ¡ﻲ‪ ž‬ﺇﹺﻟﹶﻴ‪¢‬ﻚ‪ ž‬ﻣ¡ﻦ‪ ž‬ﺍﻟﹾﻜ¡ﺘ‪ž‬ﺎﺏﹺ ﻭ‪ž‬ﺃﹶﻗ¡ﻢﹺ ﺍﻟﺼ·ﻼﹶﺓﹶ﴾‬ ‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ [٤٥:‬ﻭﻗﻮﻟﻪ‪ž ﴿ :‬ﻭﺍﻟﱠﺬ¡ﻳ ‪ž‬ﻦ ﻳ ‪ž‬ﻤﺴ‪Å‬ﻜﹸﻮ ﹶﻥ ﺑﹺﺎﻟﹾ ¡ﻜ‪ž‬ﺘﺎ ﹺﺏ ‪ž‬ﻭﺃﹶﻗﹶﺎﻣﻮﺍ ﺍﻟﺼ·ﻼﹶﺓﹶ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [١٧٠:‬ﻛﺎﻥ ﺫﻛﺮ ﺍﻟﺼﻼﺓ‬ ‫ﺗﻌﻈﻴﻤﴼ ﳍﺎ‪ ،‬ﻭﺗﺄﻛﻴﺪﴽ ﻟﺸﺄ‪r‬ﺎ‪ ،‬ﻭﺣﺜﴼ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻻ ﻓﻬﻲ ﺩﺍﺧﻠﺔ ﺑﺎﻻﺳﻢ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻼﻭﺓ‪ ،‬ﻭﺍﻟﺘﻤﺴﻚ ﺑﻪ‪ ،‬ﻭﻣﺎ‬ ‫ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻷﲰﺎء‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪30‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ‪:‬‬ ‫ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﳜﱪ ﺑﺄﻧﻪ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎء‪ ،‬ﻭﻳﻀﻞ ﻣﻦ ﻳﺸﺎء‪ .‬ﻭﰲ ﺑﻌﻀﻬﺎ ﻳﺬﻛﺮ ﻣﻊ ﺫﻟﻚ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﺒﺪ‪ ،‬ﺍﳌﻮﺟﺒﺔ ﻟﻠﻬﺪﺍﻳﺔ‪ ،‬ﺃﻭ ﺍﳌﻮﺟﺒﺔ ﻟﻺﺿﻼﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﺼﻮﻝ ﺍﳌﻐﻔﺮﺓ ﻭﺿﺪﻫﺎ‪،‬‬ ‫ﻭﺑﺴﻂ ﺍﻟﺮﺯﻕ ﻭﺗﻘﺪﻳﺮﻩ‪.‬‬ ‫ﻭﺫﻟﻚ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻓﺤﻴﺚ ﺃﺧﱪ ﺃﻧﻪ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎء‪ ،‬ﻭﻳﻀﻞ ﻣﻦ ﻳﺸﺎء‪ ،‬ﻭﻳﻐﻔﺮ ﳌﻦ ﻳﺸﺎء‪ ،‬ﻭﻳﻌﺬﺏ ﻣﻦ‬ ‫ﻳﺸﺎء‪ ،‬ﻭﻳﺮﺣﻢ ﻣﻦ ﻳﺸﺎء‪ ،‬ﻭﻳﺒﺴﻂ ﺍﻟﺮﺯﻕ ﳌﻦ ﻳﺸﺎء‪ ،‬ﻭﻳﻘﺘﺮﻩ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎء‪ ،‬ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﻛﻤﺎﻝ ﺗﻮﺣﻴﺪﻩ‪،‬‬ ‫ﻭﺍﻧﻔﺮﺍﺩﻩ ﲞﻠﻖ ﺍﻷﺷﻴﺎء‪ ،‬ﻭﺗﺪﺑﲑ ﲨﻴﻊ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺃﻥ ﺧﺰﺍﺋﻦ ﺍﻷﺷﻴﺎء ﺑﻴﺪﻩ‪ ،‬ﻳﻌﻄﻲ ﻭﳝﻨﻊ‪ ،‬ﻭﳜﻔﺾ ﻭﻳﺮﻓﻊ‪،‬‬ ‫ﻓﻴﻘﺘﻀﻲ ﻣﻊ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻳﻌﺘﺮﻓﻮﺍ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﻳﻌﻠﱢﻘﻮﺍ ﺃﻣﻠﻬﻢ ﻭﺭﺟﺎءﻫﻢ ﺑﻪ ﰲ ﺣﺼﻮﻝ ﻣﺎ ﳛﺒﻮﻥ ﻣﻨﻬﺎ‪،‬‬ ‫ﻭﰲ ﺩﻓﻊ ﻣﺎ ﻳﻜﺮﻫﻮﻥ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺴﺄﻟﻮﺍ ﺃﺣﺪﴽ ﻏﲑﻩ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪) :‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ :‬ﻛﻠﻜﻢ ﺿﺎﻝ ﺇﻻ‬ ‫ﻣﻦ ﻫﺪﻳﺘﻪ‪ ،‬ﻓﺎﺳﺘﻬﺪﻭﱐ ﺃﻫﺪﻛﻢ(‪ ،‬ﺇﱃ ﺁﺧﺮﻩ‪.‬‬ ‫ﻭﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺃﺳﺒﺎﺏ ﺫﻟﻚ؛ ﻟﻴﻌﺮﻑ ﺍﻟﻌﺒﺎﺩ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻄﺮﻕ ﺍﳌﻔﻀﻴﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻴﺴﻠﻜﻮﺍ ﺍﻟﻨﺎﻓﻊ‪،‬‬ ‫ﻭﻳﺪﻋﻮﺍ ﺍﻟﻀﺎﺭ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻓﹶﹶﺄ·ﻣﺎ ‪ž‬ﻣ ‪¢‬ﻦ ﹶﺃ ‪¢‬ﻋﻄﹶﻰ ﻭ‪ž‬ﺍﺗ·ﻘﹶﻰ )‪ž (٥‬ﻭ ‪ž‬ﺻ ·ﺪ ‪ž‬ﻕ ﹺﺑﺎﻟﹾﺤ ‪¢‬ﺴ‪ž‬ﻨﻰ )‪ (٦‬ﻓﹶ ‪ž‬ﺴﻨﻴ‪Å ž‬ﺴﺮﻩ ¡ﻟﻠﹾﻴﺴ‪ž ¢‬ﺮﻯ )‪(٧‬‬ ‫ﻭ‪ž‬ﹶﺃﻣ·ﺎ ‪ž‬ﻣﻦ‪ ¢‬ﺑ‪ž‬ﺨ¡ﻞﹶ ﻭ‪ž‬ﺍﺳ‪¢‬ﺘ‪ž‬ﻐ‪¢‬ﻨ‪ž‬ﻰ )‪ (٨‬ﻭ‪ ž‬ﹶﻛ ﱠﺬ ‪ž‬ﺏ ﹺﺑﺎﻟﹾﺤﺴ‪ž¢‬ﻨﻰ )‪ (٩‬ﹶﻓﺴ‪ž‬ﻨ‪ž‬ﻴ ‪Å‬ﺴﺮﻩ ¡ﻟﹾﻠﻌ ‪¢‬ﺴ ‪ž‬ﺮﻯ﴾ ]ﺍﻟﻠﻴﻞ‪ [١٠-٥:‬ﻓﺒﻴ·ﻦ ﺃﻥ ﺃﺳﺒﺎﺏ‬ ‫ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻴﺴﲑ‪ :‬ﺗﺼﺪﻳﻖ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ‪ ،‬ﻭﺍﻧﻘﻴﺎﺩﻩ ﻷﻣﺮﻩ‪ ،‬ﻭﺃﻥ ﺃﺳﺒﺎﺏ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺘﻌﺴﲑ ﺿﺪ ﺫﻟﻚ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻳ‪ž‬ﻬ‪¢‬ﺪ¡ﻱ ﺑﹺﻪ¡ ﺍﻟﻠﱠﻪ ﻣ‪ ž‬ﹺﻦ ﺍﺗ·‪ž‬ﺒﻊ‪ ž‬ﹺﺭ ‪¢‬ﺿ ‪ž‬ﻮﺍ‪ž‬ﻧﻪ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [١٦:‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻳ ¡ﻀ ﱡﻞ ﺑﹺ¡ﻪ ﻛﹶ¡ﺜ ‪U‬ﲑﺍ ﻭ‪ž‬ﻳ‪ž‬ﻬ‪¢‬ﺪ¡ﻱ ﺑﹺ¡ﻪ‬ ‫ﻛﹶﺜ¡ﲑ‪U‬ﺍ ‪ž‬ﻭ‪ž‬ﻣﺎ ﻳﻀ¡ ﱡﻞ ﺑﹺﻪ¡ ﺇﹺ ﱠﻻ ﺍﹾﻟﻔﹶﺎ ¡ﺳ¡ﻘ ‪ž‬ﲔ﴾ ]ﺍﻟﺒﻘﺮﺓ‪﴿ [٢٦:‬ﹶﻓ ﹺﺮﻳﹰﻘﺎ ‪ž‬ﻫﺪ‪ž‬ﻯ ‪ž‬ﻭﹶﻓﺮﹺﻳﻘﹰﺎ ﺣ‪· ž‬ﻖ ﻋ‪ž‬ﹶﻠ‪¢‬ﻴ ﹺﻬﻢ ﺍﻟﻀ· ﹶﻼﻟﹶﺔﹸ ﺇﹺ·ﻧﻬﻢ ﺍﺗ· ‪ž‬ﺨﺬﹸﻭﺍ‬ ‫ﺍﻟﺸ·‪ž‬ﻴﺎ ¡ﻃﲔ‪ ž‬ﺃﹶ ‪¢‬ﻭﻟ¡ﻴ‪ž‬ﺎءَ ¡ﻣﻦ‪ ¢‬ﺩﻭ ¡ﻥ ﺍﻟﱠﻠ¡ﻪ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [٣٠:‬ﻓﺄﺧﱪ ﺃﻥ ﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻛﺎﻥ ﻗﺼﺪﻩ ﺣﺴﻨﴼ‪ ،‬ﻭﻣﻦ ﺭﻏﺐ ﰲ‬ ‫ﺍﳋﲑ ﻭﺍﺗﺒﻊ ﺭﺿﻮﺍﻥ ﺍﷲ‪ ،‬ﻭﺃﻧﻪ ﻳﻀﻞ ﻣﻦ ﻓﺴﻖ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﱃ ﺃﻋﺪﺍءﻩ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﺭﺿﻲ ﺑﻮﻻﻳﺘﻬﻢ‬ ‫ﻋﻦ ﻭﻻﻳﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﴿ﻓﹶﹶﻠ ·ﻤﺎ ﺯ‪ž‬ﺍ ﹸﻏﻮﺍ ﺃﹶﺯ‪ž‬ﺍﻍﹶ ﺍﻟﱠﻠﻪ ﹸﻗﻠﹸﻮ‪ž‬ﺑﻬ ‪¢‬ﻢ﴾ ]ﺍﻟﺼﻒ‪ [٥:‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻭ‪ž‬ﻧﹶﻘﱢﻠﺐ ﺃﹶﻓﹾ¡ﺌ ‪ž‬ﺪﺗ‪ž‬ﻬﻢ‪ ¢‬ﻭ‪ž‬ﹶﺃﺑ‪ž ¢‬ﺼﺎ ‪ž‬ﺭﻫﻢ‪ ¢‬ﹶﻛﻤ‪ž‬ﺎ ﻟﹶﻢ‪¢‬‬ ‫ﻳﺆ‪¢‬ﻣ¡ﻨﻮﺍ ﺑﹺ¡ﻪ ﺃﹶﻭ· ﹶﻝ ﻣ‪· ž‬ﺮﺓ‪] ﴾ê‬ﺍﻷﻧﻌﺎﻡ‪. [١١٠:‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﺬﻛﺮ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻨﺎﻝ ‪±‬ﺎ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﻭﻳﺴﺘﺤﻖ ‪±‬ﺎ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬ ‫﴿ﻭ‪ž‬ﺇﹺ‪Å‬ﻧﻲ ﹶﻟ‪ž‬ﻐﻔﱠﺎ ‪è‬ﺭ ¡ﻟﻤ‪ž‬ﻦ‪ ¢‬ﺗ‪ž‬ﺎﺏ‪ž ž‬ﻭﺁﻣ‪ž‬ﻦ‪ž ž‬ﻭ ‪ž‬ﻋﻤ¡ ﹶﻞ ﺻ‪ž‬ﺎ¡ﻟﺤ‪U‬ﺎ ﺛﹸﻢ· ﺍ ‪¢‬ﻫ‪ž‬ﺘ ‪ž‬ﺪﻯ﴾ ]ﻃﻪ‪﴿ [٨٢:‬ﺍﱠﻟ ¡ﺬﻳ ‪ž‬ﻦ ‪ž‬ﻳﺘ·ﺒﹺﻌﻮﻥﹶ ﺍﻟﺮ·ﺳﻮ ﹶﻝ ﺍﻟﻨ·ﺒﹺ ·ﻲ ﺍﻷُ‪Å‬ﻣﻲ·﴾‬ ‫]ﺍﻷﻋﺮﺍﻑ‪﴿ [١٥٧-١٥٦:‬ﺇﹺ ﱠﻥ ‪ž‬ﺭ ‪¢‬ﺣ ‪ž‬ﻤﹶﺔ ﺍﻟﱠﻠ¡ﻪ ﻗﹶ ﹺﺮﻳ ‪è‬ﺐ ¡ﻣﻦ‪ ž‬ﺍﹾﻟﻤﺤ‪¢‬ﺴِﻨﹺ ‪ž‬ﲔ﴾ ]ﺍﻷﻋﺮﺍﻑ‪﴿ [٥٦:‬ﻭ‪ž ž‬ﺳﺎ ﹺﺭﻋﻮﺍ ﹺﺇﻟﹶﻰ ‪ž‬ﻣ ‪¢‬ﻐﻔ¡ ‪ž‬ﺮ‪ê‬ﺓ ﻣ¡ﻦ‪ ¢‬ﺭ‪Åž‬ﺑ ﹸﻜ ‪¢‬ﻢ‬ ‫‪ž‬ﻭ ‪ž‬ﺟ·ﻨ‪ê‬ﺔ ‪ž‬ﻋﺮ‪¢‬ﺿ ‪ž‬ﻬﺎ ﺍﻟﺴ·ﻤ‪ž‬ﺎ ‪ž‬ﻭﺍﺕ ﻭ‪ž‬ﺍ َﻷﺭ‪¢‬ﺽ ﺃﹸﻋ¡ﺪ· ‪¢‬ﺕ ¡ﻟﹾﻠﻤ·ﺘﻘ¡ ‪ž‬ﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٣:‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪31‬‬ ‫ﰒ ﺫﻛﺮ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻨﺎﻝ ‪±‬ﺎ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﻫﻲ ﺧﺼﺎﻝ ﺍﻟﺘﻘﻮﻯ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻏﲑﻫﺎ‪﴿ :‬ﹺﺇﻥﱠ‬ ‫ﺍﱠﻟ ¡ﺬﻳﻦ‪ ž‬ﺁ‪ž‬ﻣﻨﻮﺍ ‪ž‬ﻭﺍﻟﱠ ¡ﺬﻳﻦ‪ž ž‬ﻫﺎ ‪ž‬ﺟﺮﻭﺍ ﻭ‪ž‬ﺟ‪ž‬ﺎ ‪ž‬ﻫﺪﻭﺍ ¡ﻓﻲ ‪ž‬ﺳﹺﺒﻴ ﹺﻞ ﺍﻟﻠﱠﻪ¡ ﺃﹸﻭﹶﻟﺌ¡ﻚ‪ž ž‬ﻳﺮ‪¢‬ﺟﻮ ﹶﻥ ﺭ‪ž‬ﺣ‪¢‬ﻤ‪ž‬ﺔﹶ ﺍﻟﻠﱠ¡ﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ž ﴿ [٢١٨:‬ﻭﹺﺇ ﹶﺫﺍ ﻗﹸﺮﹺﻯءَ‬ ‫ﺍﹾﻟﻘﹸﺮ‪¢‬ﺁ ﹸﻥ ﻓﹶﺎﺳ‪ž¢‬ﺘﻤ¡ﻌﻮﺍ ﹶﻟﻪ ﻭ‪ž‬ﺃﹶ‪¢‬ﻧ ¡ﺼﺘﻮﺍ ﹶﻟ‪ž‬ﻌﻠﱠﻜﹸ ‪¢‬ﻢ ﺗﺮ‪ž ¢‬ﺣﻤﻮﻥﹶ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [٢٠٤:‬ﻭﺃﻋﻢ‪ È‬ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﹶﺃ ¡ﻃﻴﻌﻮﺍ‬ ‫ﺍﻟﱠﻠﻪ‪ž ž‬ﻭﺍﻟ ·ﺮﺳﻮﻝﹶ ﻟﹶﻌ‪ž‬ﻠﱠ ﹸﻜﻢ‪ ¢‬ﺗ ‪¢‬ﺮﺣ‪ž‬ﻤﻮ ﹶﻥ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٢:‬‬ ‫ﻓﻄﺮﻳﻖ ﺍﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ ﺳﻠﻮﻙ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻤﻮﻣﴼ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺬﻛﻮﺭﺓ ﺧﺼﻮﺻﴼ‪.‬‬ ‫ﻭﺃﺧﱪ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻟﻪ ﺃﺳﺒﺎﺏ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻛﻠﻬﺎ ﺭﺍﺟﻌﺔ ﺇﱃ ﺷﻴﺌﲔ‪ :‬ﺍﻟﺘﻜﺬﻳﺐ ﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻟﺘﻮﱄ ﻋﻦ ﻃﺎﻋﺔ‬ ‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻻﹶ ﻳ‪¢ ž‬ﺼ ﹶﻼ ‪ž‬ﻫﺎ ﹺﺇﻻﱠ ﺍ َﻷ ‪¢‬ﺷﹶﻘﻰ )‪ (١٥‬ﺍﱠﻟ ¡ﺬﻱ ﻛﹶﺬﱠ ‪ž‬ﺏ ﻭ‪ž‬ﺗ‪ž ž‬ﻮﱠﻟﻰ )‪ (١٦‬ﻭ‪ž ž‬ﺳﻴ ‪ž‬ﺠﻨ·ﺒ ‪ž‬ﻬﺎ ﺍﻷَ‪¢‬ﺗﹶﻘﻰ‬ ‫)‪ (١٧‬ﺍﻟﱠ ¡ﺬﻱ ﻳﺆ‪¡¢‬ﺗﻲ ﻣ‪ž‬ﺎﻟﹶﻪ ‪ž‬ﻳﺘ‪ž ž‬ﺰ ﱠﻛﻰ﴾ ]ﺍﻟﻠﻴﻞ‪﴿ [١٨-١٥:‬ﺇﹺ·ﻧﺎ ﻗﹶﺪ‪ ¢‬ﺃﹸﻭﺣ¡ ‪ž‬ﻲ ﹺﺇﻟﹶﻴ‪¢‬ﻨ‪ž‬ﺎ ﺃﹶ ﱠﻥ ﺍﹾﻟﻌ‪ž‬ﺬﹶﺍﺏ‪ ž‬ﻋ‪ž‬ﻠﹶﻰ ‪ž‬ﻣﻦ‪ ¢‬ﻛﹶ ﱠﺬ ‪ž‬ﺏ ﻭ‪ž‬ﺗ‪ž ž‬ﻮﱠﻟﻰ﴾‬ ‫]ﻃﻪ‪. [٤٨:‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﺬﻛﺮ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺃﻧﻪ ﻟﺰﻭﻡ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﺍﳉﻤﻴﻞ ﻣﻊ ﻟﺰﻭﻡ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻛﻘﻮﻟﻪ‬ ‫ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﻣ‪ž‬ﻦ‪ž ¢‬ﻳ·ﺘﻖﹺ ﺍﻟﱠﻠ‪ž‬ﻪ ﻳ‪¢ ž‬ﺠﻌ‪ ž‬ﹾﻞ ﻟﹶﻪ ﻣ‪¢ ž‬ﺨ ‪ž‬ﺮﺟ‪U‬ﺎ )‪ (٢‬ﻭ‪ž‬ﻳ‪ž‬ﺮ‪¢‬ﺯﻗﹾﻪ ﻣ¡ﻦ‪ ¢‬ﺣ‪ž‬ﻴ‪¢‬ﺚﹸ ﻟﹶﺎ ﻳ‪ž‬ﺤ‪¢‬ﺘ‪ž‬ﺴِﺐ ﴾ ]ﺍﻟﻄﻼﻕ‪ [٣-٢:‬ﻭﺍﻧﺘﻈﺎﺭ‬ ‫ﺍﻟﻔﺮﺝ ﻭﺍﻟﺮﺯﻕ‪ ،‬ﻛﻘﻮﻟﻪ‪﴿ :‬ﺳ‪žž‬ﻴﺠ‪¢‬ﻌ‪ ž‬ﹸﻞ ﺍﻟﻠﱠﻪ ﺑ‪¢ ž‬ﻌﺪ‪ ž‬ﻋﺴ‪ ¢‬ﹴﺮ ﻳ ‪¢‬ﺴ ‪U‬ﺮﺍ﴾ ]ﺍﻟﻄﻼﻕ‪ [٧:‬ﻭﻛﺜﺮﺓ ﺍﻟﺬﻛﺮ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪﴿ :‬ﻭ‪ž‬ﹶﺃ ¡ﻥ‬ ‫ﺍ ‪¢‬ﺳ‪ž‬ﺘ ‪¢‬ﻐ¡ﻔﺮﻭﺍ ﺭ‪ž‬ﺑ·ﻜﹸ ‪¢‬ﻢ ﺛﹸﻢ· ﺗﻮﺑﻮﺍ ﺇﹺﹶﻟﻴ‪¢‬ﻪ¡ ﻳﻤ‪Åž‬ﺘ ‪¢‬ﻌ ﹸﻜﻢ‪ ¢‬ﻣ‪ž‬ﺘ‪ž‬ﺎ ‪U‬ﻋﺎ ﺣ‪ž‬ﺴ‪ž‬ﻨﴼ ﺇﹺﻟﹶﻰ ﺃﹶﺟ‪ ž‬ﹴﻞ ﻣﺴ‪ô ž‬ﻤ ‪U‬ﻰ ﻭ‪ž‬ﻳﺆ‪¡ ¢‬ﺕ ﹸﻛ ﱠﻞ ﺫ¡ﻱ ﹶﻓﻀ‪¢‬ﻞﹴ ﹶﻓ ‪¢‬ﻀﹶﻠﻪ﴾ ]ﻫﻮﺩ‪[٣:‬‬ ‫﴿ﺍﺳ‪ž¢‬ﺘﻐ‪¢‬ﻔ¡ﺮﻭﺍ ‪ž‬ﺭ·ﺑ ﹸﻜ ‪¢‬ﻢ ﺇﹺ·ﻧﻪ ﹶﻛﺎ ﹶﻥ ﻏﹶﻔﱠﺎﺭ‪U‬ﺍ )‪ (١٠‬ﻳﺮ‪¢‬ﺳ¡ﻞﹺ ﺍﻟ ·ﺴ ‪ž‬ﻤﺎءَ ‪ž‬ﻋﻠﹶﻴ‪ ¢‬ﹸﻜ ‪¢‬ﻢ ¡ﻣﺪ‪ž ¢‬ﺭﺍ ‪U‬ﺭﺍ﴾ ﺍﻵﻳﺔ ]ﻧﻮﺡ‪.[١١-١٠:‬‬ ‫ﻓﺄﺧﱪ ﺃﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺳﺒﺐ ﻳﺴ‪ž‬ﺘﺠﹶﻠﺐ ﺑﻪ ﻣﻐﻔﺮﺓ ﺍﷲ‪ ،‬ﻭﺭﺯﻗﻪ‪ ،‬ﻭﺧﲑﻩ‪ ،‬ﻭﺿﺪ ﺫﻟﻚ ﺳﺒﺐ ﻟﻠﻔﻘﺮ ﻭﺍﻟﺘﻴﺴﲑ‬ ‫ﻟﻠﻌﺴﺮﻯ‪ .‬ﻭﺃﻣﺜﻠﺔ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻛﺜﲑﺓ ﻗﺪ ﻋﺮﻓﺖ ﻃﺮﻳﻘﻬﺎ ﻓﺎﻟﺰﻣﻪ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪32‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‪:‬‬ ‫‪ž‬ﺧ‪¢‬ﺘﻢ ﺍﻵﻳﺎﺕ ﺑﺄﲰﺎء ﺍﷲ ﺍﳊﺴﲎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﻜﻢ ﺍﳌﺬﻛﻮﺭ ﻟﻪ ﺗﻌﻠﻖ ﺑﺬﻟﻚ ﺍﻻﺳﻢ ﺍﻟﻜﺮﱘ‬ ‫ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﻟﻄﻴﻔﺔ ﻧﺎﻓﻌﺔ‪ ،‬ﻋﻠﻴﻚ ﺑﺘﺘﺒﻌﻬﺎ ﰲ ﲨﻴﻊ ﺍﻵﻳﺎﺕ ﺍﳌﺨﺘﻮﻣﺔ ‪±‬ﺎ ﲡﺪﻫﺎ ﰲ ﻏﺎﻳﺔ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻭﺗﺪﻟﻚ ﻋﻠﻰ‬ ‫ﺃﻥ ﺍﻟﺸﺮﻉ ﻭﺍﻷﻣﺮ ﻭﺍﳋﻠﻖ ﻛﻠﻪ ﺻﺎﺩﺭ ﻋﻦ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﻣﺮﺗﺒﻂ ‪±‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﺏ ﻋﻈﻴﻢ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﷲ‪،‬‬ ‫ﻭﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻣﻦ ﹶﺃ ‪ž‬ﺟ ﹼﻞ ﺍﳌﻌﺎﺭﻑ ﻭﺃﺷﺮﻑ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﲡﺪ ﺁﻳﺔ ﺍﻟﺮﲪﺔ ﳐﺘﻮﻣﺔ ﺑﺄﲰﺎء ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺁﻳﺎﺕ ﺍﻟﻌﻘﻮﺑﺔ‬ ‫ﻭﺍﻟﻌﺬﺍﺏ ﳐﺘﻮﻣﺔ ﺑﺄﲰﺎء ﺍﻟﻌﺰﺓ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻘﻬﺮ‪.‬‬ ‫ﻭﻻ ﺑﺄﺱ ﻫﻨﺎ ﺃﻥ ﻧﺘﺘﺒﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﰲ ﻫﺬﺍ‪ ،‬ﻭﻧﺸﲑ ﺇﱃ ﻣﻨﺎﺳﺒﺘﻬﺎ ﲝﺴﺐ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻋﻠﻤﻨﺎ ﺍﻟﻘﺎﺻﺮ‪،‬‬ ‫ﻭﻋﺒﺎﺭﺗﻨﺎ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﻭﻟﻮ ﻃﺎﻟﺖ ﺍﻷﻣﺜﻠﺔ ﻫﻨﺎ؛ ﻷ‪r‬ﺎ ﻣﻦ ﺃﻫﻢ ﺍﳌﻬﻤﺎﺕ‪ ،‬ﻭﻻ ﺗﻜﺎﺩ ﲡﺪﻫﺎ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﺇﻻ‬ ‫ﻳﺴﲑﴽ ﻣﻨﻬﺎ‪ ،‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻓﹶ ‪ž‬ﺴ ·ﻮﺍﻫ ·ﻦ ‪ž‬ﺳﺒ‪ž ¢‬ﻊ ﺳ‪ž ž‬ﻤﺎ ‪ž‬ﻭﺍﺕ‪ ê‬ﻭ‪ž‬ﻫ ‪ž‬ﻮ ﹺﺑﻜﹸﻞﱢ ‪ž‬ﺷﻲءٍ ‪ž‬ﻋ¡ﻠﻴ ‪è‬ﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ‪¡ [٢٩:‬ﺫ ﹾﻛﺮ‬ ‫ﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ ﺑﻌﺪ ﺫ¡ﻛﹾﺮ ﺧﻠﻘﻪ ﻟﻸﺭﺽ ﻭﺍﻟﺴﻤﻮﺍﺕ ﻳﺪﻝ ﻋﻠﻰ ﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﺣﻜﻴﻢ ﺣﻴﺚ ﻭﺿﻌﻬﺎ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻭﺃﺣﻜﻢ ﺻﻨﻌﻬﺎ ﰲ ﺃﺣﺴﻦ ﺧﻠﻖ ﻭﺃﻛﻤﻞ ﻧﻈﺎﻡ‪ ،‬ﻭﺃﻥ ﺧﻠﻘﻪ ﳍﺎ ﻣﻦ ﺃﺩﻟﺔ ﻋﻠﻤﻪ‪،‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪﴿ :‬ﺃﹶﻻﹶ ‪ž‬ﻳ ‪¢‬ﻌﹶﻠﻢ ﻣ‪ž‬ﻦ‪ž ¢‬ﺧﹶﻠﻖ‪ž ž‬ﻭﻫﻮ‪ ž‬ﺍﻟﻠﱠ ¡ﻄﻴﻒ ﺍﹾﻟ ‪ž‬ﺨﺒﹺﲑ﴾ ]ﺍﳌﻠﻚ‪ [١٤:‬ﻓﺨﻠﻘﻪ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ ﻣﻦ‬ ‫ﺃﻛﱪ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻰ ﻋﻠﻤﻪ‪ ،‬ﻓﻜﻴﻒ ﳜﻠﻘﻬﺎ ﻭﻫﻮ ﻻ ﻳﻌﻠﻤﻬﺎ‪.‬‬ ‫ﻭﳌﺎ ﺫﻛﺮ ﻛﻼﻡ ﺍﳌﻼﺋﻜﺔ ﺣﲔ ﺃﺧﱪﻫﻢ ﺃﻧﻪ ﺟﺎﻋﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ‪ ،‬ﻭﻣﺮﺍﺟﻌﺘﻬﻢ ﻟﺮ‪±‬ﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﺧﻠﻖ‬ ‫ﺁﺩﻡ‪ ،‬ﻭﻋﱠﻠﻤﻪ ﺃﲰﺎء ﻛﻞ ﺷﻲء‪ ،‬ﻭﻋﺠﺰﺕ ﺍﳌﻼﺋﻜﺔ ﻋﻨﻬﺎ‪ ،‬ﻭﺃﻧﺒﺄﻫﻢ ﺁﺩﻡ ‪±‬ﺎ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﺳﺒ‪¢‬ﺤ‪ž‬ﺎﻧ‪ž ž‬ﻚ ﹶﻻ ¡ﻋﹾﻠﻢ‪ ž‬ﻟﹶ‪ž‬ﻨﺎ ﺇﹺﻻﱠ ‪ž‬ﻣﺎ‬ ‫ﻋ‪ž‬ﱠﻠﻤ‪ž¢‬ﺘﻨ‪ž‬ﺎ ﹺﺇ·ﻧ ‪ž‬ﻚ ﹶﺃﻧ‪¢‬ﺖ‪ ž‬ﺍﹾﻟ‪ž‬ﻌﻠ¡ﻴﻢ ﺍﻟﹾ ‪ž‬ﺤ ¡ﻜﻴﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٣٢:‬ﻓﺎﻋﺘﺮﻓﻮﺍ ﷲ ﺗﻌﺎﱃ ﺑﺴﻌﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺃ‪r‬ﻢ‬ ‫ﳐﻄﺌﻮﻥ ﰲ ﻣﺮﺍﺟﻌﺘﻬﻢ ﰲ ﺍﺳﺘﺨﻼﻓﻪ ﰲ ﺍﻷﺭﺽ‪ .‬ﻭﰲ ﻫﺬﺍ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﻋﻈﻤﺘﻬﻢ‪ ،‬ﻭﺳﻌﺔ ﻣﻌﺎﺭﻓﻬﻢ ﺑﺮ‪±‬ﻢ‪،‬‬ ‫ﺍﻋﺘﺮﻓﻮﺍ ﺑﺄﻥ ﻋﻠﻮﻣﻬﻢ ﺗﻀﻤﺤﻞ ﻋﻨﺪ ﻋﻠﻢ ﺭ‪±‬ﻢ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻋﻠﻢ ﳍﻢ ﺇﻻ ﻣﻨﻪ‪ ،‬ﻓﺨ‪ž‬ﺘ‪¢‬ﻢ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪±‬ﺬﻳﻦ ﺍﻻﲰﲔ‬ ‫ﺍﻟﻜﺮﳝﲔ ﺍﻟﺪﺍﻟﲔ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﺑﺂﺩﻡ‪ ،‬ﻭﲤﺎﻡ ﺣﻜﻤﺘﻪ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﳌﺘﻨﻮﻋﺔ ﻣﻦ‬ ‫ﺃﺣﺴﻦ ﺍﳌﻨﺎﺳﺒﺎﺕ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻋﻦ ﺁﺩﻡ‪﴿ :‬ﻓﹶﺘ‪ž‬ﹶﻠﻘﱠﻰ ﺁ ‪ž‬ﺩﻡ ¡ﻣﻦ‪ ¢‬ﺭ‪Åž‬ﺑﻪ¡ ﻛﹶ¡ﻠﻤ‪ž‬ﺎﺕ‪ ê‬ﹶﻓ‪ž‬ﺘﺎ ‪ž‬ﺏ ‪ž‬ﻋﹶﻠﻴ‪¡¢‬ﻪ ﺇﹺ·ﻧﻪ ﻫ ‪ž‬ﻮ ﺍﻟﺘ· ·ﻮﺍﺏ ﺍﻟ ·ﺮ ¡ﺣﻴﻢ*﴾]ﺍﻟﺒﻘﺮﺓ‪ [٣٧:‬ﻭﺧ‪¢ž‬ﺘﻤﻪ‬ ‫ﻛﺜﲑﴽ ﻣﻦ ﺍﻵﻳﺎﺕ ‪±‬ﺬﻳﻦ ﺍﻻﲰﲔ ﺑﻌﺪ ﺫﻛﺮ ﺭﲪﺘﻪ‪ ،‬ﻭﻣﻐﻔﺮﺗﻪ‪ ،‬ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﻭﺣﻠﻤﻪ‪ ،‬ﻓﻤﻨﺎﺳﺒﺘﻪ ﺟﻠﻴﺔ ﻟﻜﻞ ﺃﺣﺪ‪،‬‬ ‫ﻭﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﻫﻮ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ ﺃﻗﺒﻞ ﺑﻘﻠﻮﺏ ﺍﻟﺘﺎﺋﺒﲔ ﺇﻟﻴﻪ‪ ،‬ﻭﻭﱠﻓﻘﻬﻢ ﻟﻔﻌﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺘﻮﺏ ﻋﻠﻴﻬﻢ‬ ‫ﻭﻳﺮﲪﻬﻢ ‪±‬ﺎ‪ ،‬ﰒ ﻏﻔﺮ ﳍﻢ ﻭﺭﲪﻬﻢ ﻓﺘﺎﺏ ﻋﻠﻴﻬﻢ ﺃﻭﻻﹰ ﺑﺘﻮﻓﻴﻘﻬﻢ ﻟﻠﺘﻮﺑﺔ ﻭﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺗﺎﺏ ﻋﻠﻴﻬﻢ ﺛﺎﻧﻴﴼ ﺣﲔ‬ ‫ﻗﺒﻞ ﻣ‪ž‬ﺘ‪ž‬ﺎﺑ‪ž‬ﻬﻢ‪ ،‬ﻭﺃﺟﺎﺏ ﺳﺆﺍﳍﻢ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪﴿ :‬ﹸﺛﻢ· ‪ž‬ﺗﺎ ‪ž‬ﺏ ﻋ‪ž‬ﹶﻠ‪¢‬ﻴﻬﹺﻢ‪¡ ¢‬ﻟ‪ž‬ﻴﺘﻮﺑﻮﺍ﴾ ]ﺍﻟﺘﻮﺑﺔ‪[١١٨ :‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪33‬‬ ‫ﺃﻱ‪ :‬ﺃﻗﺒﻞ ﺑﻘﻠﻮ‪±‬ﻢ؛ ﻓﺈﻧﻪ ﻟﻮﻻ ﺗﻮﻓﻴﻘﻪ ﻭ ‪ž‬ﺻ ‪¢‬ﺮﻑ ﻗﻠﻮ‪±‬ﻢ ﺇﱃ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﳍﻢ ﺳﺒﻴﻞ ﺇﱃ ﺫﻟﻚ ﺣﲔ ﺍﺳﺘﻮﻟﺖ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ؛ ﻓﺈ‪r‬ﺎ ﻻ ﺗﺄﻣﺮ ﺇﻻ ﺑﺎﻟﺴﻮء ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ ﻓﺄﻋﺎﺫﻩ ﻣﻨﻬﺎ ﻭﻣﻦ ﻧﺰﻏﺎﺕ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﻭﳌﺎ ﺫﻛﺮ ﺍﷲ ﺍﻟﻨﺴﺦ ﺃﺧﱪ ﻋﻦ ﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ ﻭﺗﻔﺮﺩﻩ ﺑﺎﳌﻠﻚ ﻓﻘﺎﻝ‪﴿ :‬ﹶﺃﹶﻟﻢ‪ž ¢‬ﺗ ‪¢‬ﻌﹶﻠﻢ‪ ¢‬ﹶﺃﻥﱠ ﺍﻟﻠﱠﻪ‪ž ž‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷ‪ž‬ﻲ‪ٍ¢‬ء ﻗﹶ ¡ﺪﻳ‪è‬ﺮ﴾‬ ‫﴿ﺃﹶﹶﻟ ‪¢‬ﻢ ‪ž‬ﺗﻌ‪¢‬ﹶﻠ ‪¢‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﻠﱠﻪ‪ ž‬ﻟﹶﻪ ﻣﹾﻠﻚ ﺍﻟ ·ﺴﻤ‪ž‬ﺎﻭ‪ž‬ﺍﺕ¡ ﻭ‪ž‬ﺍﻷَﺭ‪¢‬ﺽﹺ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٠٧-١٠٦ :‬ﻭﰲ ﻫﺬﺍ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﻨﺴﺦ‬ ‫ﻛﺎﻟﻴﻬﻮﺩ‪ ،‬ﻭﺃﻥ ﻧﺴﺨﻪ ﳌﺎ ﻳﻨﺴﺨﻪ ﻣﻦ ﺁﺛﺎﺭ ﻗﺪﺭﺗﻪ ﻭﲤﺎﻡ ﻣﻠﻜﻪ؛ ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﻳﺘﺼﺮ·ﻑ ﰲ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﳛﻜﻢ ﺑﻴﻨﻬﻢ ﰲ‬ ‫ﺃﺣﻜﺎﻣﻪ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺃﺣﻜﺎﻣﻪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﻼ ﺣ‪¢ ž‬ﺠﺮ ﻋﻠﻴﻪ ﰲ ﺷﻲء ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﳌﺎ ﻗﺎﻝ‪ž ﴿ :‬ﻭ¡ﻟﻠﱠ¡ﻪ ﺍﹾﻟ ‪ž‬ﻤ ‪¢‬ﺸ ﹺﺮﻕ ﻭ‪ž‬ﺍﹾﻟﻤ‪¢ ž‬ﻐﺮﹺﺏ ﹶﻓﹶﺄ‪¢‬ﻳ‪ž‬ﻨﻤ‪ž‬ﺎ ﺗﻮ‪ž‬ﱡﻟﻮﺍ ﻓﹶﹶﺜ ·ﻢ ‪ž‬ﻭﺟ‪¢‬ﻪ ﺍﻟﱠﻠﻪ¡ ﹺﺇ ﱠﻥ ﺍﻟﻠﱠﻪ‪ ž‬ﻭ‪ž‬ﺍﺳ¡ ‪è‬ﻊ ‪ž‬ﻋﻠ¡ﻴ ‪è‬ﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١١٥ :‬ﺃﻱ‪:‬‬ ‫ﻭﺍﺳﻊ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺍﺳﻊ ﺍﳌﻠﻚ‪ ،‬ﲨﻴﻊ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﺴﻔﻠﻲ ﺩﺍﺧﻞ ﰲ ﻣﻠﻜﻪ‪ ،‬ﻭﻣﻊ ﺳﻌﺘﻪ ﰲ ﻣﻠﻜﻪ ﻭﻓﻀﻠﻪ ﻓﻬﻮ‬ ‫ﳏﻴﻂ ﻋﻠﻤﻪ ﺑﺬﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﳏﻴﻂ ﻋﻠﻤﻪ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺎﺿﻴﺔ ﻭﺍﳌﺴﺘﻘﺒﻠﺔ‪ ،‬ﻭﳏﻴﻂ ﻋﻠﻤﻪ ﲟﺎ ﰲ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻘ¡ﺒﻞ‬ ‫ﺍﳌﺘﻨﻮﻋﺔ ﻣﻦ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﳏﻴﻂ ﻋﻠﻤﻪ ﺑﻨ·ﻴﺎﺕ ﺍﳌﺴﺘﻘﺒﻠﲔ ﳉﻬﺔ ﻣﻦ ﺍﳉﻬﺎﺕ ﺇﺫﺍ ﺃﺧﻄﺆﻭﺍ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻌﻨﻴﺔ‪ ،‬ﻓﺤﻴﺚ‬ ‫ﺗﻴﻤ·ﻢ ﺍﳌﺼﻠﻲ ﺗﻴﻤ·ﻢ ﺇﱃ ﻭﺟﻪ ﺭﺑﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﳋﻠﻴﻞ ﻭﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭﳘﺎ ﻳﺮﻓﻌﺎﻥ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﺍﻟﺒﻴﺖ‪ž ﴿ :‬ﺭ·ﺑﻨ‪ž‬ﺎ ‪ž‬ﺗﹶﻘ·ﺒ ﹾﻞ ¡ﻣﻨ·ﺎ ﹺﺇﻧ· ‪ž‬ﻚ ﺃﹶﻧ‪ž ¢‬ﺖ‬ ‫ﺍﻟﺴ·ﻤ¡ﻴﻊ ﺍﻟﹾﻌ‪ž‬ﻠ¡ﻴﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٢٧:‬ﻓﺈﻧﻪ ﺗﻮﺳﻞ ﺇﱃ ﺍﷲ ‪±‬ﺬﻳﻦ ﺍﻻﲰﲔ ﺇﱃ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳉﻠﻴﻞ؛ ﺣﻴﺚ ﻛﺎﻥ ﺍﷲ‬ ‫ﻳﻌﻠﻢ ﻧﻴﺎ½ﻤﺎ ﻭﻣﻘﺎﺻﺪﳘﺎ‪ ،‬ﻭﻳﺴﻤﻊ ﻛﻼﻣﻬﻤﺎ‪ ،‬ﻭﳚﻴﺐ ﺩﻋﺎءﳘﺎ؛ ﻓﺈﻧﻪ ﻳﺮﺍﺩ ﺑﺎﻟﺴﻤﻴﻊ ﰲ ﻣﻘﺎﻡ ﺍﻟﺪﻋﺎء ‪-‬ﺩﻋﺎء‬ ‫ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺩﻋﺎء ﺍﳌﺴﺄﻟﺔ‪ -‬ﻣﻌﲎ ﺍﳌﺴﺘﺠﻴﺐ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳋﻠﻴﻞ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪﴿ :‬ﺇﹺ ﱠﻥ ‪ž‬ﺭﺑ‪Å‬ﻲ ﻟﹶ ‪ž‬ﺴﻤ¡ﻴﻊ ﺍﻟ ‪È‬ﺪ ‪ž‬ﻋﺎِء﴾‬ ‫]ﺇﺑﺮﺍﻫﻴﻢ‪. [٣٩:‬‬ ‫ﻭﺃﻣﺎ ‪ž‬ﺧ‪¢‬ﺘﻢ ﻗﻮﻟﻪ‪﴿ :‬ﺭ‪ž‬ﺑ·ﻨ‪ž‬ﺎ ﻭ‪ž‬ﺍ‪¢‬ﺑﻌ‪ž‬ﺚﹾ ﻓ¡ﻴ ﹺﻬﻢ‪ž ¢‬ﺭﺳﻮ ﹰﻻ ﻣ¡ﻨ‪¢‬ﻬﻢ‪] ﴾¢‬ﺍﻟﺒﻘﺮﺓ‪ [١٢٩:‬ﺑﻘﻮﻟﻪ‪﴿ :‬ﺇﹺ·ﻧﻚ‪ ž‬ﹶﺃﻧ‪¢‬ﺖ‪ ž‬ﺍﹾﻟﻌ‪ž‬ﺰﹺﻳﺰ ﺍﻟﹾ ‪ž‬ﺤﻜ¡ﻴﻢ﴾‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ [١٢٩:‬ﺃﻱ‪ :‬ﻓﻜﻤﺎ ﺃﻥ ﺑﻌﺜﺘﻚ ﳍﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻪ ﺍﻟﺮﲪﺔ ﺍﻟﺴﺎﺑﻐﺔ‪ ،‬ﻓﻔﻴﻪ ﲤﺎﻡ ﻋﺰﺓ ﺍﷲ‪ ،‬ﻭﻛﻤﺎﻝ ﺣﻜﻤﺘﻪ‪،‬‬ ‫ﻓﺈﻧﻪ ﻟﻴﺲ ﻣﻦ ﺣﻜﻤﺘﻪ ﺃﻥ ﻳﺘﺮﻙ ﺍﳋﻠﻖ ﺳﺪﴽ ﻋﺒﺜﴼ ﻻ ﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻻﹰ‪ ،‬ﻓﺤﻘﻖ ﺍﷲ ﺣﻜﻤﺘﻪ ﺑﺒﻌﺜﺘﻪ ﻟﺌﻼ‬ ‫ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺣﺠﺔ‪ .‬ﻭﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻗﺪ ﹺﺭﻳ‪È‬ﻬﺎ ﻭﺷﺮﻋﻴ‪È‬ﻬﺎ ﻻ ﺗﻘﻮﻡ ﺇﻻ ﺑﻌﺰﺓ ﺍﷲ ﻭﻧﻔﻮﺫ ﺣﻜﻤﻪ‪.‬‬ ‫ﻭﻗﺪ ﻳﻜﺘﻔﻲ ﺍﷲ ﺑﺬﻛﺮ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ﻋﻦ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺬﻛﺮ ﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﺟﺰﺍﺋﻬﺎ؛ ﻟﻴﻨﺒﻪ ﻋﺒﺎﺩﻩ ﺃ‪r‬ﻢ ﺇﺫﺍ ﻋﺮﻓﻮﺍ ﺍﷲ‬ ‫ﺑﺬﻟﻚ ﺍﻻﺳﻢ ﺍﻟﻌﻈﻴﻢ ﻋﺮﻓﻮﺍ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﺈﹺ ﹾﻥ ﺯ‪ž‬ﻟﹶﻠﹾﺘ ‪¢‬ﻢ ¡ﻣ ‪¢‬ﻦ ‪ž‬ﺑﻌ‪¡ ¢‬ﺪ ﻣ‪ž‬ﺎ ‪ž‬ﺟﺎءَ‪¢‬ﺗﻜﹸﻢ‬ ‫ﺍﹾﻟﺒ‪Åž‬ﻴ‪ž‬ﻨﺎﺕ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٠٩:‬ﱂ ﻳﻘﻞ‪ :‬ﻓﻠﻜﻢ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﻛﺬﺍ‪ ،‬ﺑﻞ ﻗﺎﻝ‪﴿ :‬ﻓﹶﺎ ‪¢‬ﻋﹶﻠﻤﻮﺍ ﹶﺃﻥﱠ ﺍﻟﱠﻠﻪ‪ž ž‬ﻋ ﹺﺰﻳ‪è‬ﺰ ‪ž‬ﺣ ¡ﻜﻴﻢ‪﴾è‬‬ ‫]ﺍﻟﺒﻘﺮﺓ‪ [٢٠٩:‬ﺃﻱ‪ :‬ﻓﺈﺫﺍ ﻋﺮﻓﺘﻢ ﻋﺰﺗﻪ )ﻭﻫﻮ ﻗﻬﺮﻩ‪ ،‬ﻭﻏﻠﺒﺘﻪ‪ ،‬ﻭﻗﻮﺗﻪ‪ ،‬ﻭﺍﻣﺘﻨﺎﻋﻪ(‪ ،‬ﻭﻋﺮﻓﺘﻢ ﺣﻜﻤﺘﻪ )ﻭﻫﻮ ﻭﺿﻌﻪ‬ ‫ﺍﻷﺷﻴﺎء ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﺗﻨﺰﻳﻠﻬﺎ ‪ž‬ﻣ ‪ž‬ﺤﺎﹼﻟﻬﺎ(‪ ،‬ﺃﻭﺟﺐ ﻟﻜﻢ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺒﻘﺎء ﻋﻠﻰ ﺫﻧﻮﺑﻜﻢ ﻭﺯﻟﻠﻜﻢ؛ ﻷﻥ ﻣﻦ‬ ‫ﺣﻜﻤﺘﻪ ﻣﻌﺎﻗﺒﺔ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﻭﻫﻮ ﺍﳌﺼﺮ‪ È‬ﻋﻠﻰ ﺍﻟﺬﻧﺐ ﻣﻊ ﻋﻠﻤﻪ ﻭﺃﻧﻪ ﻟﻴﺲ ﻟﻜﻢ ﺍﻣﺘﻨﺎﻉ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ‬ ‫ﺧﺮﻭﺝ ﻋﻦ ﺣﻜﻤﻪ ﻭﺟﺰﺍﺋﻪ؛ ﻟﻜﻤﺎﻝ ﻗﻬﺮﻩ ﻭﻋﺰﺗﻪ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪34‬‬ ‫ﻭﻛﺬﻟﻚ ﳌﺎ ﻗﺎﻝ‪﴿ :‬ﺇﹺﻻﱠ ﺍﻟﱠﺬ¡ﻳﻦ‪ ž‬ﺗ‪ž‬ﺎﺑﻮﺍ ﻣ¡ﻦ‪ ¢‬ﻗﹶ‪¢‬ﺒﻞﹺ ﹶﺃﻥﹾ ﺗ‪ž‬ﻘﹾ ¡ﺪﺭﻭﺍ ‪ž‬ﻋﻠﹶ‪¢‬ﻴ ﹺﻬﻢ‪] ﴾¢‬ﺍﳌﺎﺋﺪﺓ‪ [٣٤:‬ﱂ ﻳﻘﻞ‪ :‬ﻓﺎﻋﻔﻮﺍ ﻋﻨﻬﻢ‪ .‬ﺃﻭ‪:‬‬ ‫ﺍﺗﺮﻛﻮﻫﻢ‪ ،‬ﻭﳓﻮﻫﺎ‪ .‬ﺑﻞ ﻗﺎﻝ‪﴿ :‬ﹶﻓﺎ ‪¢‬ﻋﹶﻠﻤﻮﺍ ﺃﹶ ﱠﻥ ﺍﻟﱠﻠﻪ‪ ž‬ﻏﹶﹸﻔﻮ ‪è‬ﺭ ‪ž‬ﺭ ¡ﺣﻴ ‪è‬ﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [٣٤:‬ﻳﻌﲏ‪ :‬ﻓﺈﺫﺍ ﻋﺮﻓﺘﻢ ﺫﻟﻚ ﻭﻋﻠﻤﺘﻤﻮﻩ‬ ‫ﻋﺮﻓﺘﻢ ﺃﻥ ﻣﻦ ﺗﺎﺏ ﻭﺃﻧﺎﺏ ﻓﺈﻥ ﺍﷲ ﻳﻐﻔﺮ ﻟﻪ ﻭﻳﺮﲪﻪ ﻓﻴﺪﻓﻊ ﻋﻨﻪ ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬ ‫ﻭﳌﺎ ﺫﻛﺮ ﻋﻘﻮﺑﺔ ﺍﻟﺴﺎﺭﻕ ﻗﺎﻝ ﰲ ﺁﺧﺮﻫﺎ‪﴿ :‬ﻧ‪ ž‬ﹶﻜﺎ ﹰﻻ ﻣ¡ﻦ‪ ž‬ﺍﻟﻠﱠ¡ﻪ ‪ž‬ﻭﺍﻟﱠﻠﻪ ﻋ‪ž‬ﺰﹺﻳﺰ‪ž è‬ﺣ ¡ﻜﻴﻢ‪] ﴾è‬ﺍﳌﺎﺋﺪﺓ‪ [٣٨:‬ﺃﻱ‪ž :‬ﻋﺰ· ﻭﺣﻜﻢ‬ ‫ﻓﻘﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻭ ‪ž‬ﻋ ·ﺰ ﻭﺣﻜﻢ ﻓﻌﺎﻗﺐ ﺍﳌﻌﺘﺪﻳﻦ ﺷﺮﻋﴼ‪ ،‬ﻭﻗﺪﺭﴽ‪ ،‬ﻭﺟﺰﺍًء‪.‬‬ ‫ﻭﳌﺎ ﺫﻛﺮ ﺍﷲ ﻣﻮﺍﺭﻳﺚ ﺍﻟﻮﺭﺛﺔ ﻭﹶﻗ ·ﺪﺭﻫﺎ ﻗﺎﻝ‪﴿ :‬ﻓﹶ ﹺﺮﻳﻀ‪ž‬ﺔﹰ ¡ﻣﻦ‪ ž‬ﺍﻟﱠﻠﻪ¡ ﹺﺇ ﱠﻥ ﺍﻟﻠﱠﻪ‪ ž‬ﹶﻛﺎ ﹶﻥ ﻋ‪ž‬ﻠ¡ﻴ ‪U‬ﻤﺎ ‪ž‬ﺣﻜ¡ﻴﻤ‪U‬ﺎ﴾ ]ﺍﻟﻨﺴﺎء‪[١١:‬‬ ‫ﻓﻜﻮﻧﻪ ﻋﻠﻴﻤﴼ ﺣﻜﻴﻤﴼ ﻳﻌﻠﻢ ﻣﺎ ﻻ ﻳﻌﻠﻢ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻳﻀﻊ ﺍﻷﺷﻴﺎء ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻓﺎﺧﻀﻌﻮﺍ ﳌﺎ ﻗﺎﻟﻪ ﻭﻓﹶ ·ﺼﻠﻪ ﰲ ﺗﻮﺯﻳﻊ‬ ‫ﺍﻷﻣﻮﺍﻝ ﻋﻠﻰ ﻣﺴﺘﺤﻘﻴﻬﺎ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﻮ‪r‬ﺎ ﲝﺴﺐ ﻋﻠﻢ ﺍﷲ ﻭﺣﻜﻤﺘﻪ‪ ،‬ﻓﻠﻮ ﻭ ¡ﻛﻞ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻗﻴﻞ‬ ‫ﳍﻢ‪ :‬ﻭﺯ‪Å‬ﻋﻮﻩ ﺃﻧﺘﻢ ﲝﺴﺐ ﺍﺟﺘﻬﺎﺩﻛﻢ؛ ﻟﺪﺧﻠﻬﺎ ﺍﳉﻬﻞ ﻭﺍﳍﻮﻯ‪ ،‬ﻭﻋﺪﻡ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺻﺎﺭﺕ ﺍﳌﻮﺍﺭﻳﺚ ﻓﻮﺿﻰ‪،‬‬ ‫ﻭﺣﺼﻞ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﺮﺭ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ‪ ،‬ﻭﻟﻜﻦ ﺗﻮﻻﻫﺎ ﻭﻗﺴﻤﻬﺎ ﺑﺄﺣﻜﻢ ﻗﺴﻤﺔ ﻭﺃﻭﻓﻘﻬﺎ ﻟﻸﺣﻮﺍﻝ‪،‬‬ ‫ﻭﺃﻗﺮ‪±‬ﺎ ﻟﻠﻨﻔﻊ؛ ﻭﳍﺬﺍ ﻣﻦ ﻗﺪﺡ ﰲ ﺷﻲء ﻣﻦ ﺃﺣﻜﺎﻣﻪ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﻛﺬﺍ‪ ،‬ﺃﻭ ﻛﺬﺍ‪ ،‬ﻓﻬﻮ ﻗﺎﺩﺡ ﰲ ﻋﻠﻢ‬ ‫ﺍﷲ‪ ،‬ﻭﰲ ﺣﻜﻤﺘﻪ‪.‬‬ ‫ﻭﳍﺬﺍ ﻳﺬﻛﺮ ﺍﷲ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ﺑﻌﺪ ﺫﻛﺮ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻛﻤﺎ ﻳﺬﻛﺮﻫﺎ ﰲ ﺁﻳﺎﺕ ﺍﻟﻮﻋﻴﺪ؛ ﻟﻴﺒﻴ‪Å‬ﻦ ﻟﻠﻌﺒﺎﺩ ﺃﻥ ﺍﻟﺸﺮﻉ‬ ‫ﻭﺍﳉﺰﺍء ﻣﺮﺑﻮﻁ ﲝﻜﻤﺘﻪ‪ ،‬ﻏﲑ ﺧﺎﺭﺝ ﻋﻦ ﻋﻠﻤﻪ‪ ،‬ﻭﳜﺘﻢ ﺍﻷﺩﻋﻴﺔ ﺑﺄﲰﺎء ﺗﻨﺎﺳﺐ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺪﻋﺎء‬ ‫ﺑﺎﻷﲰﺎء ﺍﳊﺴﲎ‪ž ﴿ :‬ﻭ¡ﻟﱠﻠﻪ¡ ﺍﻷَ ‪¢‬ﺳﻤ‪ž‬ﺎءُ ﺍﻟﹾﺤ ‪¢‬ﺴﻨ‪ž‬ﻰ ﻓﹶﺎﺩ‪¢‬ﻋﻮﻩ ﹺﺑ ‪ž‬ﻬﺎ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [١٨٠ :‬ﺃﻱ‪ :‬ﺗﻌﺒﺪﻭﺍ ﷲ ‪±‬ﺎ‪ ،‬ﻭﺍﻃﻠﺒﻮﻩ ﺑﻜﻞ‬ ‫ﺍﺳﻢ ﻣﻨﺎﺳﺐ ﳌﻄﻠﻮﺑﻜﻢ‪.‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻟﹶﻴﺪ‪¢‬ﺧ¡ﹶﻠ·ﻨﻬﻢ‪ ¢‬ﻣ ‪¢‬ﺪ ‪ž‬ﺧﻼﹰ ﻳ‪ž‬ﺮ‪¢‬ﺿ‪ž‬ﻮ‪ž¢‬ﻧﻪ ﻭ‪ž‬ﹺﺇﻥﱠ ﺍﻟﱠﻠ‪ž‬ﻪ ﻟﹶ‪ž‬ﻌ¡ﻠﻴ ‪è‬ﻢ ﺣ‪ž‬ﻠ¡ﻴﻢ‪] ﴾è‬ﺍﳊﺞ‪ ،[٥٩:‬ﻭﺍﻵﻳﺎﺕ ﺍﳌﺘﺘﺎﺑﻌﺔ ﺍﻟﱵ ﺑﻌﺪﻫﺎ‪،‬‬ ‫ﻛﻞ ﻭﺍﺣﺪﺓ ﺧﺘﻤﺖ ﺑﺎﲰﲔ ﻛﺮﳝﲔ‪ ،‬ﻓﺎﻷﻭﱃ ﻣﻨﻬﺎ ﻫﺬﻩ‪ž ،‬ﺧ‪¢‬ﺘﻤﻬﺎ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﻠﻢ ﻳﻘﺘﻀﻲ ﻋﻠﻤﻪ ﺑﻨ·ﻴﺎ½ﻢ ﺍﳉﻤﻴﻠﺔ‪،‬‬ ‫ﻭﺃﻋﻤﺎﳍﻢ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﻣﻘﺎﻣﺎ½ﻢ ﺍﻟﺸﺎﳐﺔ‪ ،‬ﻓﻴﺠﺎﺯﻳﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻳﻌﻔﻮ ﻭﳛﻠﻢ ﻋﻦ ﺳﻴﺌﺎ½ﻢ‪،‬‬ ‫ﻓﻜﺄ‪r‬ﻢ ﻣﺎ ﻓﻌﻠﻮﻫﺎ‪.‬‬ ‫ﻭ ‪ž‬ﺧﺘ‪ž‬ﻢ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻌﻔ ‪Å‬ﻮ ﺍﻟﻐﻔﻮﺭ؛ ﻓﺈﻧﻪ ﺃﺑﺎﺡ ﺍﳌﻌﺎﻗﺒﺔ ﺑﺎﳌﺜﻞ‪ ،‬ﻭﻧﺪﺏ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﻔﻀﻞ ﻭﻫﻮ ﺍﻟﻌﻔﻮ ﻭﻋﺪﻡ ﻣﻌﺎﻗﺒﺔ‬ ‫ﺍﳌﺴﻲء ﻭﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻜﻢ ﺃﻥ ‪ž‬ﺗ‪ž‬ﻌ·ﺒﺪﻭﺍ ﷲ ﺑﺎﻻﺗﺼﺎﻑ ‪±‬ﺬﻳﻦ ﺍﻟﻮﺻﻔﲔ ﺍﳉﻠﻴﻠﲔ؛ ﻟﺘﻨﺎﻟﻮﺍ ﻋﻔﻮﻩ ﻭﻣﻐﻔﺮﺗﻪ‪.‬‬ ‫ﻭﺧ‪¢ž‬ﺘﻢ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺑﺎﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ‪ ،‬ﻳﻘﺘﻀﻲ ﲰﻌﻪ ﳉﻤﻴﻊ ﺃﺻﻮﺍﺕ ﻣﺎ ﺳﻜﻦ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺑﺼﺮﻩ‬ ‫ﲝﺮﻛﺎ½ﻢ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﺗﺒﺎﻳﻦ ﺍﳊﺎﻻﺕ‪.‬‬ ‫ﻭ ‪ž‬ﺧﺘ‪¢‬ﻢ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺑﺎﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ؛ ﻷﻥ ﻋﻠ ·ﻮﻩ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻛﱪﻳﺎءﻩ‪ ،‬ﻭﻋﻈﻤﺘﻪ‪ ،‬ﻭﳎﺪﻩ‪ ،‬ﺗﻀﻤﺤﻞ ﻣﻌﻬﺎ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﻳﺒﻄﻞ ﻣﻌﻬﺎ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﻭﺑﺈﺛﺒﺎﺕ ﻛﻤﺎﻝ ﻋﻠﻮﻩ‪ ،‬ﻭﻛﱪﻳﺎﺋﻪ‪ ،‬ﻳﺘﻌﲔ ﺃﻧﻪ ﻫﻮ ﺍﳊﻖ‪ ،‬ﻭﻣﺎ‬ ‫ﺳﻮﺍﻩ ﺑﺎﻃﻞ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪35‬‬ ‫ﻭ ‪ž‬ﺧﺘ‪ž ž‬ﻢ ﺍﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ ﺑﺎﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ‪ ،‬ﺍﻟﺪﺍﻟﲔ ﻋﻠﻰ ﺳﻌﺔ ﻋﻠﻤﻪ ﻭﺧﱪﺗﻪ ﺑﺎﻟﺒﻮﺍﻃﻦ ﻛﺎﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﲟﺎ ﲢﺘﻮﻱ ﻋﻠﻴﻪ‬ ‫ﺍﻷﺭﺽ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﺒﺬﻭﺭ‪ ،‬ﻭﺃﻟﻮﺍﻥ ﺍﻟﻨﺒﺎﺗﺎﺕ‪ ،‬ﻭﺃﻧﻪ ﻟﻄﻒ ﺑﻌﺒﺎﺩﻩ ﺣﻴﺚ ﺃﺧﺮﺝ ﳍﻢ ﺃﺻﻨﺎﻑ ﺍﻷﺭﺯﺍﻕ ﲟﺎ ﺃﻧﺰﻟﻪ‬ ‫ﻣﻦ ﺍﳌﺎء ﺍﻟﻨﻤﲑ ﻭﺍﳋﲑ ﺍﻟﻐﺰﻳﺮ‪.‬‬ ‫ﻭﺧ‪žž‬ﺘ ‪ž‬ﻢ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺑﺎﻟﻐﲏ ﺍﳊﻤﻴﺪ ﺑﻌﺪ ﻣﺎ ﺫﹶﻛﹶﺮ ﻣﻠﻜﻪ ﻟﻠﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﱂ ﳜﻠﻘﻬﺎ ﺣﺎﺟﺔ ﻣﻨﻪ ﳍﺎ؛ ﻓﺈﻧﻪ ﺍﻟﻐﲏ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻻ ﻟﻴﺘﻜﻤ·ﻞ ‪±‬ﺎ؛ ﻓﺈﻧﻪ ﺍﳊﻤﻴﺪ ﺍﻟﻜﺎﻣﻞ؛ ﻭﻟﻴﺪﳍﻢ ﻋﻠﻰ ﺃ‪r‬ﻢ ﻛﻠﻬﻢ‬ ‫ﻓﻘﺮﺍء ﺇﻟﻴﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﺃﻧﻪ ﲪﻴﺪ ﰲ ﺃﻗﺪﺍﺭﻩ‪ ،‬ﲪﻴﺪ ﰲ ﺷﺮﻋﻪ‪ ،‬ﲪﻴﺪ ﰲ ﺟﺰﺍﺋﻪ‪ ،‬ﻓﻠﻪ ﺍﳊﻤﺪ ﺍﳌﻄﻠﻖ ﺫﺍﺗﴼ‪،‬‬ ‫ﻭﺻﻔﺎﺗ‪U‬ﺎ‪ ،‬ﻭﺃﻓﻌﺎﻻﹰ‪.‬‬ ‫ﻭ ‪ž‬ﺧ‪¢‬ﺘﻢ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﺑﺎﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺭﺃﻓﺘﻪ‪ ،‬ﻭﺭﲪﺘﻪ‪ ،‬ﺗﺴﺨﲑﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻟﺒﲏ ﺁﺩﻡ‪ ،‬ﻭﺣﻔﻆ‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺇﺑﻘﺎﺅﻫﺎ ﻟﺌﻼ ﺗﺰﻭﻝ ﻓﺘﺨﺘﻞ ﻣﺼﺎﳊﻬﻢ‪ ،‬ﻭﻣﻦ ﺭﲪﺘﻪ ﺳﺨﺮ ﳍﻢ ﺍﻟﺒﺤﺎﺭ؛ ﻟﺘﺠﺮﻱ ﰲ‬ ‫ﻣﻨﺎﻓﻌﻬﻢ‪ ،‬ﻭﻣﺼﺎﳊﻬﻢ‪ ،‬ﻓﺮﲪﻬﻢ ﺣﻴﺚ ﺧﻠﻖ ﳍﻢ ﺍﳌﺴﻜﻦ‪ ،‬ﻭﺃﻭﺩﻉ ﻓﻴﻪ ﻛﻞ ﻣﺎ ﳛﺘﺎﺟﻮﻧﻪ‪ ،‬ﻭﺣﻔﻈﻪ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﻭﺃﺑﻘﺎﻩ‪.‬‬ ‫ﻭﳌﺎ ﺫﻛﺮ ﰲ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎء ﻣﻊ ﺃﳑﻬﻢ ﺧﺘﻢ ﻛﻞ ﻗﺼﺔ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭ‪ž‬ﺇﹺﻥﱠ ‪ž‬ﺭ·ﺑﻚ‪ ž‬ﻟﹶﻬﻮ‪ ž‬ﺍﹾﻟ‪ž‬ﻌ ﹺﺰﻳﺰ‬ ‫ﺍﻟﺮ· ¡ﺣﻴﻢ﴾ ]ﺍﻟﺸﻌﺮﺍء‪ [١٩١:‬ﻓﺈﻥ ﻛﻞ ﻗﺼﺔ ﺗﻀﻤ·ﻨﺖ ﳒﺎﺓ ﺍﻟﻨﱯ ﻭﺃﺗﺒﺎﻋﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺮﲪﺔ ﺍﷲ ﻭﻟﻄﻔﻪ‪ ،‬ﻭﺇﻫﻼﻙ‬ ‫ﺍﳌﻜﺬﺑﲔ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺁﺛﺎﺭ ﻋﺰﺗﻪ‪ ،‬ﻭﻗﺪ ﻳﺘﻌﻠﻖ ﻣﻘﺘﻀﻰ ﺍﻻﲰﲔ ﺑﻜﻞ ﻣﻦ ﺍﳊﺎﻟﺘﲔ؛ ﻓﺈﻧﻪ ﱠﳒﻰ ﺍﻟﺮﺳﻮﻝ ﻭﺃﺗﺒﺎﻋﻪ‬ ‫ﺑﻜﻤﺎﻝ ﻗﻮﺗﻪ‪ ،‬ﻭﻋﺰﺗﻪ‪ ،‬ﻭﺭﲪﺘﻪ‪ ،‬ﻭﺃﻫﻠﻚ ﺍﳌﻜﺬﺑﲔ ﺑﻌﺰﺗﻪ‪ ،‬ﻭﺣﻜﻤﺘﻪ‪ .‬ﻭﻳﻜﻮﻥ ﺫﻛﺮ ﺍﻟﺮﲪﺔ ﻳﻘﺘﻀﻲ ﻋﻈﻢ‬ ‫ﺟﺮﻣﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﻟﻮﻻ ﺃﻥ ﺟﺮﻣﻬﻢ ﺗﻌﺎﻇﻢ‪ ،‬ﻭﺳﺪﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﺑﻮﺍﺏ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳍﻢ ﻃﺮﻳﻖ ﺇﻟﻴﻬﺎ‪ ،‬ﳌﺎ‬ ‫ﺃﺣﻞ ‪±‬ﻢ ﺍﻟﻌﻘﺎﺏ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪﴿ :‬ﹺﺇ ﹾﻥ ﺗ‪ž‬ﻌ ﱢﺬ‪¢‬ﺑﻬﻢ‪ ¢‬ﹶﻓﹺﺈ·ﻧﻬ ‪¢‬ﻢ ¡ﻋﺒ‪ž‬ﺎﺩ ‪ž‬ﻙ ‪ž‬ﻭﺇﹺﻥﹾ ﺗ‪ž‬ﻐ‪¢‬ﻔ¡ ‪¢‬ﺮ ﻟﹶﻬ ‪¢‬ﻢ ﻓﹶﹺﺈﻧ·ﻚ‪ ž‬ﹶﺃ‪¢‬ﻧ ‪ž‬ﺖ ﺍﹾﻟﻌ‪ ž‬ﹺﺰﻳﺰ ﺍﹾﻟﺤ‪ž‬ﻜ¡ﻴﻢ *﴾‬ ‫]ﺍﳌﺎﺋﺪﺓ‪ [١١٨ :‬ﻭﱂ ﻳﻘﻞ‪ :‬ﺃﻧﺖ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ‪ .‬ﻓﺈﻥ ﺍﳌﻘﺎﻡ ﻟﻴﺲ ﻣﻘﺎﻡ ﺍﺳﺘﻌﻄﺎﻑ ﻭﺍﺳﺘﺮﺣﺎﻡ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣﻘﺎﻡ‬ ‫ﻏﻀﺐ ﻭﺍﻧﺘﻘﺎﻡ ﳑﻦ ﺍﲣﺬﻩ ﺇﳍﴼ ﻣﻊ ﺍﷲ‪ ،‬ﻓﻨﺎﺳﺐ ﺫﻛﺮ ﺍﻟﻌﺰﺓ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺻﺎﺭ ﺃﻭﱃ ﻣﻦ ﺫﻛﺮ ﺍﻟﺮﲪﺔ‪.‬‬ ‫ﻭﻣﻦ ﺃﻟﻄﻒ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺮﺟﺎء‪ :‬ﺃﻧﻪ ﻳﺬﻛﺮ ﺃﺳﺒﺎﺏ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﰒ ﳜﺘﻤﻬﺎ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺮﲪﺔ‪،‬‬ ‫ﻣﺜﻞ ﻗﻮﻟﻪ‪ž﴿ :‬ﻳ ‪¢‬ﻐﻔ¡ﺮ ¡ﻟﻤ‪ž‬ﻦ‪ ¢‬ﻳ‪ž ž‬ﺸﺎُء ‪ž‬ﻭﻳﻌ‪ž‬ﺬﱢﺏ ‪ž‬ﻣﻦ‪ž ¢‬ﻳ ‪ž‬ﺸﺎءُ ‪ž‬ﻭﺍﻟﻠﱠﻪ ﹶﻏﹸﻔﻮ ‪è‬ﺭ ‪ž‬ﺭ ¡ﺣﻴ ‪è‬ﻢ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٢٩ :‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻟ¡ﻴ‪ž‬ﻌﺬﱢﺏ‪ ž‬ﺍﻟﱠﻠﻪ‬ ‫ﺍﹾﻟﻤﻨ‪ž‬ﺎ¡ﻓ¡ﻘ ‪ž‬ﲔ ‪ž‬ﻭﺍﻟﹾﻤ‪ž‬ﻨﺎ¡ﻓﹶﻘﺎ ¡ﺕ ﻭ‪ž‬ﺍﻟﹾﻤﺸ‪ ¢‬ﹺﺮ ¡ﻛﲔ‪ž ž‬ﻭﺍﹾﻟﻤﺸ‪ ¢‬ﹺﺮﻛﹶﺎ ¡ﺕ ‪ž‬ﻭ‪ž‬ﻳﺘﻮ ‪ž‬ﺏ ﺍﻟﻠﱠﻪ ‪ž‬ﻋﻠﹶﻰ ﺍﻟﹾﻤ ‪¢‬ﺆﻣ¡ﹺﻨﲔ‪ ž‬ﻭ‪ž‬ﺍﻟﹾﻤﺆ‪¢‬ﻣ¡‪ž‬ﻨﺎﺕ¡ ‪ž‬ﻭ ﹶﻛﺎﻥﹶ ﺍﻟﱠﻠﻪ ﹶﻏﻔﹸﻮ ‪U‬ﺭﺍ‬ ‫‪ž‬ﺭﺣ¡ﻴ ‪U‬ﻤﺎ﴾ ]ﺍﻷﺣﺰﺍﺏ‪ [٧٣:‬ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﲪﺘﻪ ﺳﺒﻘﺖ ﻏﻀﺒﻪ ﻭﻏﻠﺒﺘﻪ‪ ،‬ﻭﺻﺎﺭ ﳍﺎ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﺇﻟﻴﻬﺎ ﻳﻨﺘﻬﻲ‬ ‫ﻛﻞ ﻣﻦ ﻭﺟﺪ ﻓﻴﻪ ﺃﺩﱏ ﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺮﲪﺔ؛ ﻭﳍﺬﺍ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﺃﺩﱏ ﺣﺒﺔ ﺧﺮﺩﻝ‬ ‫ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻟﻨﻘﺘﺼﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻓﺈﻧﻪ ﻳﻌﺮﻑ ‪±‬ﺎ ﺻﻔﺔ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺬﻟﻚ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪36‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺸﺮﻭﻥ‪:‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﳏﻜﻢ ﺑﺎﻋﺘﺒﺎﺭ‪ ،‬ﻭﻛﻠﻪ ﻣﺘﺸﺎﺑﻪ ﺑﺎﻋﺘﺒﺎﺭ‪،‬‬ ‫ﻭﺑﻌﻀﻪ ﳏﻜﻢ ﻭﺑﻌﻀﻪ ﻣﺘﺸﺎﺑﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺛﺎﻟﺚ‬ ‫ﻭﻗﺪ ﻭﺻﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺍﻟﺜﻼﺙ‪ ،‬ﻓﻮﺻﻔﻪ ﺑﺄﻧﻪ ﳏﻜﻢ ﰲ ﻋﺪﺓ ﺁﻳﺎﺕ‪ ،‬ﻭﺃﻧﻪ‪:‬‬ ‫﴿ﺃﹸ ‪¢‬ﺣﻜ¡ﻤ‪¢ ž‬ﺖ ﺁ‪ž‬ﻳﺎﺗﻪ ﹸﺛ ·ﻢ ﹸﻓ ‪Å‬ﺼﹶﻠﺖ‪ ¢‬ﻣ¡ﻦ‪ ¢‬ﹶﻟﺪ ﹾﻥ ﺣ‪¡ ž‬ﻜﻴ ﹴﻢ ‪ž‬ﺧﺒﹺﲑﹴ﴾ ]ﻫﻮﺩ‪ .[١:‬ﻭﻣﻌﲎ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﰲ ﻏﺎﻳﺔ ﺍﻹﺣﻜﺎﻡ‪ ،‬ﻭ‪r‬ﺎﻳﺔ‬ ‫ﺍﻻﻧﺘﻈﺎﻡ‪ ،‬ﻓﺄﺧﺒﺎﺭﻩ ﻛﻠﻬﺎ ﺣﻖ ﻭﺻﺪﻕ ﻻ ﺗﻨﺎﻗﺾ ﻓﻴﻬﺎ ﻭﻻ ﺍﺧﺘﻼﻑ‪ ،‬ﻭﺃﻭﺍﻣﺮﻩ ﻛﻠﻬﺎ ﺧﲑ ﻭﺑﺮﻛﺔ ﻭﺻﻼﺡ‪،‬‬ ‫ﻭﻧﻮﺍﻫﻴﻪ ﻣﺘﻌﻠﱢﻘﺔ ﺑﺎﻟﺸﺮﻭﺭ‪ ،‬ﻭﺍﻷﺿﺮﺍﺭ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﻟﺮﺫﻳﻠﺔ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻓﻬﺬﺍ ﺇﺣﻜﺎﻣﻪ‪.‬‬ ‫ﻭﻭﺻﻔﻪ ﺑﺄﻧﻪ ﻣﺘﺸﺎﺑﻪ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﺍﻟﱠﻠﻪ ﻧ‪· ž‬ﺰ ﹶﻝ ﺃﹶ ‪¢‬ﺣﺴ‪ž‬ﻦ‪ ž‬ﺍﹾﻟﺤ‪ž‬ﺪ¡ﻳﺚ¡ ﻛ¡ﺘ‪ž‬ﺎﺑ‪U‬ﺎ ﻣﺘ‪ž ž‬ﺸﺎﹺﺑ ‪U‬ﻬﺎ﴾ ]ﺍﻟﺰﻣﺮ‪ [٢٣:‬ﺃﻱ‪ :‬ﻣﺘﺸﺎ‪±‬ﴼ ﰲ‬ ‫ﺍﳊﺴﻦ‪ ،‬ﻭﺍﻟﺼﺪﻕ‪ ،‬ﻭﺍﳊﻖ‪ ،‬ﻭﻭﺭﻭﺩﻩ ﺑﺎﳌﻌﺎﱐ ﺍﻟﻨﺎﻓﻌﺔ ﺍﳌﺰﻛﻴﺔ ﻟﻠﻌﻘﻮﻝ‪ ،‬ﺍﳌﻄﻬ‪Å‬ﺮﺓ ﻟﻠﻘﻠﻮﺏ‪ ،‬ﺍﳌﺼﻠ¡ﺤﺔ ﻟﻸﺣﻮﺍﻝ‪.‬‬ ‫ﻓﺄﻟﻔﺎﻇﻪ ﺃﺣﺴﻦ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻭﻣﻌﺎﻧﻴﻪ ﺃﺣﺴﻦ ﺍﳌﻌﺎﱐ‪.‬‬ ‫ﻭﻭﺻﻔﻪ ﺑﺄﻥ‪¡﴿ :‬ﻣ‪¢‬ﻨﻪ ﺁ‪ž‬ﻳﺎ ‪è‬ﺕ ﻣﺤ‪¢‬ﻜﹶﻤ‪ž‬ﺎﺕ‪ è‬ﻫ ·ﻦ ﺃﹸﻡ‪ È‬ﺍﻟﹾﻜ¡ﺘ‪ž‬ﺎ ﹺﺏ ﻭ‪ž‬ﺃﹸﺧ‪ž‬ﺮ ﻣ‪ž‬ﺘﺸ‪ž‬ﺎﺑﹺﻬ‪ž‬ﺎ ‪è‬ﺕ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٧:‬ﻓﻬﻨﺎ ﻭﺻﻔﻪ ﺑﺄﻥ‬ ‫ﺑﻌﻀﻪ ﻫﻜﺬﺍ‪ ،‬ﻭﺑﻌﻀﻪ ﻫﻜﺬﺍ‪ ،‬ﻭﺃﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻳﺮﺩﻭﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻨﻪ ﺇﱃ ﺍﶈﻜﻢ ﻓﻴﺼﲑ ﻛﻠﻪ ﳏﻜﻤﴼ‪،‬‬ ‫ﻭﻳﻘﻮﻟﻮﻥ‪﴿ :‬ﻛﹸﻞﱞ ¡ﻣ ‪¢‬ﻦ ¡ﻋ‪¢‬ﻨﺪ¡ ‪ž‬ﺭﺑ‪Å‬ﻨ‪ž‬ﺎ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٧:‬ﺃﻱ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪﻩ ﻓﻼ ﺗﻨﺎﻗﺾ ﻓﻴﻪ‪ ،‬ﻓﻤﺎ ﺍﺷﺘﺒﻪ ﻣﻨﻪ ﰲ‬ ‫ﻣﻮﺿﻊ ﻓﺴ·ﺮﻩ ﺍﳌﻮﺿﻊ ﺍﻵﺧﺮ ﺍﶈﻜﻢ‪ ،‬ﻓﺤﺼﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺯﺍﻝ ﺍﻹﺷﻜﺎﻝ‪.‬‬ ‫ﻭﳍﺬﺍ ﺍﻟﻨﻮﻉ ﺃﻣﺜﻠﺔ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﺑﺄﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲء ﻗﺪﻳﺮ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ﺷﺎء ﻛﺎﻥ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ‬ ‫ﻳﻜﻦ‪ ،‬ﻭﺃﻧﻪ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎء‪ ،‬ﻭﻳﻀﻞ ﻣﻦ ﻳﺸﺎء‪ ،‬ﻓﺈﺫﺍ ﺍﺷﺘﺒﻬﺖ ﻋﻠﻰ ﻣﻦ ﻇﻦ ﺑﻪ ﺧﻼﻑ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺃﻥ ﻫﺪﺍﻳﺘﻪ‬ ‫ﻭﺇﺿﻼﻟﻪ ﻳﻜﻮﻥ ﺟﺰﺍﻓﴼ ﻟﻐﲑ ﺳﺒﺐ‪ ،‬ﻭﺿ·ﺤﺖ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮ‪ ،‬ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﻫﺪﺍﻳﺘﻪ ﳍﺎ ﺃﺳﺒﺎﺏ‬ ‫ﻳﻔﻌﻠﻬﺎ ﺍﻟﻌﺒﺪ ﻭﻳﺘﺼﻒ ‪±‬ﺎ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ‪ž﴿ :‬ﻳﻬ‪¢‬ﺪ¡ﻱ ﺑﹺﻪ¡ ﺍﻟﻠﱠﻪ ‪ž‬ﻣﻦﹺ ﺍ·ﺗﺒ‪ž‬ﻊ‪ ž‬ﹺﺭ ‪¢‬ﺿ ‪ž‬ﻮﺍﻧ‪ž‬ﻪ ﺳﺒ ﹶﻞ ﺍﻟ ·ﺴ ﹶﻼﹺﻡ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [١٦:‬ﻭﺃﻥ‬ ‫ﺇﺿﻼﻟﻪ ﻟﻌﺒﺪﻩ ﳍﺎ ﺃﺳﺒﺎﺏ ﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻫﻮ ﺗﻮﻟﻴﻪ ﻟﻠﺸﻴﻄﺎﻥ ﴿ﹶﻓﺮﹺﻳﹰﻘﺎ ﻫ‪ž‬ﺪ‪ž‬ﻯ ‪ž‬ﻭﻓﹶﺮﹺﻳﻘﹰﺎ ‪ž‬ﺣﻖ· ‪ž‬ﻋﹶﻠ‪¢‬ﻴ ﹺﻬﻢ ﺍﻟ ·ﻀ ﹶﻼﻟﹶﹸﺔ ﹺﺇ·ﻧﻬﻢ‬ ‫ﺍﺗ·ﺨ‪ž‬ﺬﹸﻭﺍ ﺍﻟﺸ·ﻴ‪ž‬ﺎﻃ¡ﲔ‪ ž‬ﺃﹶﻭ‪¢‬ﻟ¡ﻴ‪ž‬ﺎءَ ﻣ¡ﻦ‪ ¢‬ﺩﻭﻥ¡ ﺍﻟﻠﱠﻪ¡﴾ ]ﺍﻷﻋﺮﺍﻑ‪﴿ [٣٠ :‬ﻓﹶﻠﹶﻤ·ﺎ ‪ž‬ﺯﺍ ﹸﻏﻮﺍ ﺃﹶﺯ‪ž‬ﺍﻍﹶ ﺍﻟﻠﱠﻪ ﻗﹸﻠﹸﻮ‪ž‬ﺑﻬﻢ‪]﴾¢‬ﺍﻟﺼﻒ‪.[٥:‬‬ ‫ﻭﺇﺫﺍ ﺍﺷﺘﺒﻬﺖ ﻋﻠﻰ ﺍﳉﱪﻱ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﳎﺒﻮﺭﻭﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻴ·ﻨﺘﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﺍﻟﺪﺍﻟﺔ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﷲ ﱂ ﳚﱪ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺃﻥ ﺃﻋﻤﺎﳍﻢ ﻭﺍﻗﻌﺔ ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﻭﻗﺪﺭ½ﻢ‪ ،‬ﻭﺃﺿﺎﻓﻬﺎ ﺇﻟﻴﻬﻢ ﰲ ﺁﻳﺎﺕ ﻏﲑ ﻣﻨﺤﺼﺮﺓ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪37‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺃﺿﺎﻑ ﺍﷲ ﻓﻴﻬﺎ ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺣﺴﻨﻬﺎ ﻭﺳﻴﺌﻬﺎ‪ ،‬ﺇﺫﺍ ﺍﺷﺘﺒﻬﺖ ﻋﻠﻰ ﺍﻟﻘﺪﺭﻳﺔ‬ ‫ﺍﻟﻨﻔﺎﺓ‪ ،‬ﻭﻇﻨﻮﺍ ﺃ‪r‬ﺎ ﻣﻨﻘﻄﻌﺔ ﻋﻦ ﻗﻀﺎء ﺍﷲ ﻭﻗﺪﺭﻩ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻣﺎ ﺷﺎءﻫﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﻗﺪ‪ô‬ﺭﻫﺎ‪ ،‬ﺗﻠﻴﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺎﺕ‬ ‫ﺍﻟﻜﺜﲑﺓ ﺍﻟﺼﺮﳛﺔ ﺑﺘﻨﺎﻭﻝ ﻗﺪﺭﺓ ﺍﷲ ﻟﻜﻞ ﺷﻲء ﻣﻦ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﻷﻭﺻﺎﻑ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ‬ ‫ﺷﻲء‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺒﺎﺩ ﻻ ﻳﺸﺎﺅﻭﻥ ﺇﻻ ﺃﻥ ﻳﺸﺎء ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻭﻗﻴﻞ ﻟﻠﻄﺎﺋﻔﺘﲔ‪ :‬ﺇﻥ ﺍﻵﻳﺎﺕ ﻭﺍﻟﻨﺼﻮﺹ ﻛﻠﻬﺎ ﺣﻖ‪ ،‬ﻭﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺗﺼﺪﻳﻘﻬﺎ‪ ،‬ﻭﺍﻹﳝﺎﻥ ‪±‬ﺎ ﻛﻠﻬﺎ‪،‬‬ ‫ﻭﺃ‪r‬ﺎ ﻻ ﺗﺘﻨﺎﰱ‪ ،‬ﻓﻬﻲ ﻭﺍﻗﻌﺔ ﻣﻨﻬﻢ‪ ،‬ﻭﺑﻘﺪﺭ½ﻢ ﻭﺇﺭﺍﺩ½ﻢ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻘﻬﻢ‪ ،‬ﻭ ‪ž‬ﺧﹶﻠﻖ ﻗﺪﺭ½ﻢ ﻭﺇﺭﺍﺩ½ﻢ‪ ،‬ﻭﻣﺎ‬ ‫ﹸﺃﲨﻞ ﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻓ ·ﺴﺮﺗﻪ ﺁﻳﺎﺕ ﺃﺧﺮ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺘﻮﺿﺢ ﰲ ﻣﻮﺿﻊ ﺗﻮﺿﺢ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ‬ ‫ﻣﻌﺮﻭﻓﴼ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻭﺭﺩ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻣﺮﴽ‪ ،‬ﺃﻭ ‪r‬ﻴﴼ‪ ،‬ﻛﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺰﱏ‪ ،‬ﻭﺍﻟﻈﻠﻢ‪ ،‬ﻭﱂ ﻳﻔﺼﻠﻪ‪،‬‬ ‫ﻓﻠﻴﺲ ﳎﻤﻼﹰ؛ ﻷﻧﻪ ﺃﺭﺷﺪﻫﻢ ﺇﱃ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ‪ ،‬ﻭﺃﺣﺎﳍﻢ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﺑﻪ ﻣﺘﻠﺒﺴﲔ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻪ ﺇﺷﻜﺎﻝ‬ ‫ﺑﻮﺟﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪38‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﳚﺮﻱ ﰲ ﺇﺭﺷﺎﺩﺍﺗﻪ ﻣﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﻷﺣﻮﺍﻝ‪،‬‬ ‫ﰲ ﺃﺣﻜﺎﻣﻪ ﺍﻟﺮﺍﺟﻌﺔ ﻟﻠﻌﺮﻑ‪ ،‬ﻭﺍﻟﻌﻮﺍﺋﺪ‬ ‫ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﺍﳌﻘﺪﺍﺭ‪ ،‬ﻋﻈﻴﻤﺔ ﺍﻟﻨﻔﻊ؛ ﻓﺈﻥ ﺍﷲ ﺃﻣﺮ ﻋﺒﺎﺩﻩ ﺑﺎﳌﻌﺮﻭﻑ )ﻭﻫﻮ‪ :‬ﻣﺎ ﻋﺮﻑ ﺣﺴﻨﻪ ﺷﺮﻋﴼ‪،‬‬ ‫ﻭﻋﻘﻼﹰ‪ ،‬ﻭﻋﺮﻓﴼ(‪ ،‬ﻭ‪r‬ﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ )ﻭﻫﻮ‪ :‬ﻣﺎ ﻇﻬﺮ ﻗﺒﺤﻪ ﺷﺮﻋﴼ‪ ،‬ﻭﻋﻘﻼﹰ‪ ،‬ﻭﻋﺮﻓﴼ(‪ ،‬ﻭﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻷﻣﺮ‬ ‫ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻭﺻﻔﻬﻢ ﺑﺬﻟﻚ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻻ ﻳﺘﻐﲑ ﰲ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺍﻷﻭﻗﺎﺕ‪،‬‬ ‫ﻛﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﺍﳊﺞ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺮﺍﺗﺒﺔ‪ ،‬ﻓﺈﻧﻪ ﺃﻣﺮ ﺑﻪ ﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ‬ ‫ﻋﻠﻰ ﺍﻵﺧ¡ﺮﻳﻦ ﻧﻈﲑ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻭﻟﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﻜﺮ ﻻ ﻳﺘﻐﲑ ﻛﺬﻟﻚ ﺑﺘﻐﲑ‬ ‫ﺍﻷﻭﻗﺎﺕ ﻛﺎﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﻘﺘﻞ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﺍﻟﺰﱏ‪ ،‬ﻭﺷﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﻭﳓﻮﻫﺎ‪ ،‬ﺛﺒﺘﺖ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻻ‬ ‫ﺗﺘﻐﲑ‪ ،‬ﻭﻻ ﳜﺘﻠﻒ ﺣﻜﻤﻬﺎ‪.‬‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻭﺍﻷﺯﻣﻨﺔ‪ ،‬ﻭﺍﻷﺣﻮﺍﻝ‪ ،‬ﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻨﺎ؛ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﺩﻫﻢ ﻓﻴﻪ ﺇﱃ‬ ‫ﺍﻟﻌﺮﻑ‪ ،‬ﻭﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﺍﳌﺘﻌﻴﻨﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ؛ ﻭﺫﻟﻚ ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﺎﻷﻗﻮﺍﻝ‬ ‫ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﱂ ﻳﻌﻴ‪Å‬ﻦ ﻟﻌﺒﺎﺩﻩ ﺷﻴﺌﴼ ﳐﺼﻮﺻﴼ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﱪ؛ ﻟﻴﻌﻢ ﻛﻞ ﻣﺎ ﲡﺪ·ﺩ ﻣﻦ ﺍﻷﻭﺻﺎﻑ‪،‬‬ ‫ﻭﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ﰲ ﻭﻗﺖ ﻏﲑ ﺍﻹﺣﺴﺎﻥ ﰲ ﺍﻟﻮﻗﺖ ﺍﻵﺧﺮ‪ ،‬ﻭﰲ ﺣﻖ ﺷﺨﺺ ﺩﻭﻥ‬ ‫ﺣﻖ ﺍﻟﺸﺨﺺ ﺍﻵﺧﺮ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﺃﻭﺟﺒﻪ ﺍﷲ‪ :‬ﺍﻟﻨﻈﺮ ﰲ ﺍﻹﺣﺴﺎﻥ ﺍﳌﻌﺮﻭﻑ ﰲ ﻭﻗﺘﻚ‪ ،‬ﻭﻣﻜﺎﻧﻚ‪ ،‬ﰲ‬ ‫ﺣﻖ ﻭﺍﻟﺪﻳﻚ‪.‬‬ ‫ﻭﻣﺜﻞ ﺫﻟﻚ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﻭﺍﳉﲑﺍﻥ‪ ،‬ﻭﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﳓﻮﻫﻢ؛ ﻓﺈﻥ ﺫﻟﻚ ﺭﺍﺟﻊ ﰲ‬ ‫ﻧﻮﻋﻪ ﻭﺟﻨﺴﻪ ﻭﺃﻓﺮﺍﺩﻩ ﺇﱃ ﻣﺎ ﻳﺘﻌﺎﺭﻓﻪ ﺍﻟﻨﺎﺱ ﺇﺣﺴﺎﻧﴼ‪ ،‬ﻭﻛﺬﻟﻚ ﺿﺪﻩ ﻣﻦ ﺍﻟﻌﻘﻮﻕ‪ ،‬ﻭﺍﻹﺳﺎءﺓ‪ ،‬ﻳﻨﻈﺮ ﻓﻴﻪ ﺇﱃ‬ ‫ﺍﻟﻌﺮﻑ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﻋ‪ž‬ﺎ ¡ﺷﺮﻭﻫ ·ﻦ ﹺﺑﺎﹾﻟﻤ‪¢ ž‬ﻌﺮﻭ ¡ﻑ﴾ ]ﺍﻟﻨﺴﺎء‪ž ﴿ [١٩:‬ﻭﹶﻟﻬﻦ· ¡ﻣﹾﺜ ﹸﻞ ﺍﻟﱠ ¡ﺬﻱ ﻋ‪ž‬ﻠﹶﻴ‪ ¢‬ﹺﻬﻦ· ﹺﺑﺎﻟﹾ ‪ž‬ﻤ ‪¢‬ﻌﺮﻭﻑ¡﴾ ]ﺍﻟﺒﻘﺮﺓ‪:‬‬ ‫‪ .[٢٢٨‬ﻓﺮﺩ· ﺍﷲ ﺍﻟﺰﻭﺟﲔ ﰲ ﻋﺸﺮ½ﻤﺎ ﻭﺃﺩﺍء ﺣﻖ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻋﻠﻰ ﺍﳌﻌﺮﻭﻑ ﺍﳌﻌﺘﺎﺩ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﰲ‬ ‫ﻗﻄﺮﻙ‪ ،‬ﻭﺑﻠﺪﻙ‪ ،‬ﻭﺣﺎﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﳜﺘﻠﻒ ﺍﺧﺘﻼﻓﴼ ﻋﻈﻴﻤﴼ ﻻ ﳝﻜﻦ ﺇﺣﺼﺎﺅﻩ ﻋﺪ‪#‬ﺍ‪ ،‬ﻓﺪﺧﻞ ﺫﻟﻚ ﻛﻠﻪ ﰲ ﻫﺬﻩ‬ ‫ﺍﻟﻨﺼﻮﺹ ﺍﳌﺨﺘﺼﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺑﺮﺍﻫﲔ ﺻﺪﻗﻪ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪39‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﻛﹸﻠﹸﻮﺍ ‪ž‬ﻭﺍﺷ‪¢‬ﺮ‪ž‬ﺑﻮﺍ ﻭ‪ ž‬ﹶﻻ ﺗﺴ‪¢‬ﺮﹺﹸﻓﻮﺍ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ž﴿ [٣١:‬ﻳﺎ ‪ž‬ﺑﹺﻨﻲ ﺁ ‪ž‬ﺩ‪ž‬ﻡ ﻗﹶ ‪¢‬ﺪ ﺃﹶ‪¢‬ﻧ ‪ž‬ﺰﻟﹾﻨ‪ž‬ﺎ ‪ž‬ﻋﻠﹶ‪¢‬ﻴ ﹸﻜ ‪¢‬ﻢ ¡ﻟ‪ž‬ﺒﺎﺳ‪U‬ﺎ ﻳﻮ‪ž‬ﺍ ﹺﺭﻱ‬ ‫‪ž‬ﺳﻮ‪¢‬ﺁ¡ﺗ ﹸﻜﻢ‪ž ¢‬ﻭﺭﹺﻳ ‪U‬ﺸﺎ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [٢٦:‬ﻓﺄﻣﺮ ﻋﺒﺎﺩﻩ ﺑﺎﻷﻛﻞ‪ ،‬ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﱂ ﻳﻌ‪Å‬ﻴﻦ ﺷﻴﺌﴼ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪،‬‬ ‫ﻭﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻴﺘﻌﱠﻠﻖ ‪±‬ﺎ ﺃﻣﺮﻩ ﺣﻴﺚ ﻛﺎﻧﺖ‪،‬‬ ‫ﻻ ﻳﻨﻈﺮ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻣﻮﺟﻮﺩﴽ ﻣﻨﻬﺎ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻂ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪ž ﴿ :‬ﻭﺃﹶ ¡ﻋ ‪È‬ﺪﻭﺍ ﹶﻟﻬ ‪¢‬ﻢ ‪ž‬ﻣﺎ ﺍﺳ‪¢‬ﺘ‪ž‬ﻄﹶﻌ‪¢‬ﺘﻢ‪ ¢‬ﻣ¡ﻦ‪ ¢‬ﻗﹸﻮ·ﺓ‪] ﴾ê‬ﺍﻷﻧﻔﺎﻝ‪ [٦٠:‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺴﻼﺡ ﻭﺍﻟﻘﻮﺓ ﺍﳌﻮﺟﻮﺩﺓ‬ ‫ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻏﲑ ﻧﻮﻉ ﺍﻟﻘﻮﺓ ﺍﳌﻮﺟﻮﺩﺓ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻨﺺ ﻳﺘﻨﺎﻭﻝ ﻛﻞ ﻣﺎ ﻳﺴﺘﻄﺎﻉ ﻣﻦ ﺍﻟﻘﻮﺓ ﰲ‬ ‫ﻛﻞ ﻭﻗﺖ ﲟﺎ ﻳﻨﺎﺳﺒﻪ ﻭﻳﻠﻴﻖ ﺑﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﳌﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺇﹺ ﱠﻻ ﺃﹶ ﹾﻥ ﺗ‪ž‬ﻜﹸﻮ ﹶﻥ ¡ﺗ ‪ž‬ﺠﺎﺭ‪ž‬ﺓﹰ ﻋ‪¢ ž‬ﻦ ‪ž‬ﺗﺮ‪ž‬ﺍﺽﹴ ¡ﻣﻨ‪ ¢‬ﹸﻜ ‪¢‬ﻢ﴾ ]ﺍﻟﻨﺴﺎء‪ [٢٩:‬ﱂ ﻳﻌﲔ ﻟﻨﺎ ﻧﻮﻋﴼ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ‪،‬‬ ‫ﻭﻻ ﺟﻨﺴﴼ‪ ،‬ﻭﱂ ﳛ ‪Å‬ﺪﺩ ﻟﻨﺎ ﺃﻟﻔﺎﻇﴼ ﳛﺼﻞ ‪±‬ﺎ ﺍﻟﺮﺿﻰ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺃﺑﺎﺡ ﻛﻞ ﻣﺎ ﻋ ·ﺪ ﲡﺎﺭﺓ ﻣﺎ ﱂ ﻳﻨﻪ‬ ‫ﻋﻨﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻣﺎ ﺣﺼﻞ ﺑﻪ ﺍﻟﺮﺿﻰ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻧﻌﻘﺪﺕ ﺑﻪ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﻤﺎ ﺣﻘﻖ ﺍﻟﺮﺿﻰ‬ ‫ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺍﻧﻌﻘﺪﺕ ﺑﻪ ﺍﳌﻌﺎﻭﺿﺎﺕ‪ ،‬ﻭﺍﻟﺘﱪﻋﺎﺕ‪ .‬ﻭﻛﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺷﻲء ﻛﺜﲑ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪40‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬ ‫ﰲ ﻣﻘﺎﺻﺪ ﺃﻣﺜﻠﺔ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﺣﺘﻮﻯ ﻋﻠﻰ ﺃﻋﻠﻰ‪ ،‬ﻭﺃﻛﻤﻞ‪ ،‬ﻭﺃﻧﻔﻊ‪ ،‬ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﱵ ﳛﺘﺎﺝ ﺍﳋﻠﻖ ﺇﻟﻴﻬﺎ ﰲ ﲨﻴﻊ‬ ‫ﺍﻷﻧﻮﺍﻉ؛ ﻓﻘﺪ ﺍﺣﺘﻮﻯ ﻋﻠﻰ ﺃﺣﺴﻦ ﻃﺮﻕ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺇﻳﺼﺎﻝ ﺍﳌﻌﺎﱐ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﺑﺄﻳﺴﺮ ﺷﻲء ﻭﺃﻭﺿﺤﻪ‪ ،‬ﻓﻤﻦ‬ ‫ﺃﻧﻮﺍﻉ ﺗﻌﺎﻟﻴﻤﻪ ﺍﻟﻌﺎﻟﻴﺔ‪ :‬ﺿﺮﺏ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻳﺬﻛﺮﻩ ﺍﻟﺒﺎﺭﻱ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤ·ﺔ‪ ،‬ﻛﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺣﺎﻝ‬ ‫ﺍﳌﻮ ‪Å‬ﺣﺪ‪ ،‬ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﺣﺎﻟﺔ ﺃﻫﻠﻪ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﻣﺔ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﻛﻠﻪ ﺗﻮﺿﻴﺢ ﺍﳌﻌﺎﱐ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﲤﺜﻴﻠﻬﺎ‬ ‫ﺑﺎﻷﻣﻮﺭ ﺍﶈﺴﻮﺳﺔ؛ ﻟﻴﺼﲑ ﺍﻟﻘﻠﺐ ﻛﺄﻧﻪ ﻳﺸﺎﻫﺪ ﻣﻌﺎﻧﻴﻬﺎ ﺭﺃﻱ ﻋﲔ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﻋﻨﺎﻳﺔ ﺍﻟﺒﺎﺭﻱ ﺑﻌﺒﺎﺩﻩ ﻭﻟﻄﻔﻪ‪.‬‬ ‫ﻓﻘﺪ ﻣﱠﺜﻞ ﺍﷲ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﰲ ﻋﺪﺓ ﺁﻳﺎﺕ ﺑﺎﻟﻐﻴﺚ ﻭﺍﳌﻄﺮ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎء‪،‬‬ ‫ﻭﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺑﺎﻷﺭﺍﺿﻲ ﻭﺍﻷﻭﺩﻳﺔ‪ ،‬ﻭﺃﻥ ﻋﻤﻞ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻘﻠﻮﺏ ﻛﻌﻤﻞ ﺍﻟﻐﻴﺚ ﻭﺍﳌﻄﺮ ﰲ ﺍﻷﺭﺍﺿﻲ‪.‬‬ ‫ﻓﻤﻨﻬﺎ ﺃﺭﺍﺽ ﻃﻴﺒﺔ ﺗﻘﺒﻞ ﺍﳌﺎء‪ ،‬ﻭﺗﻨﺒﺖ ﺍﻟﻜﻸ ﻭﺍﻟﻌﺸﺐ ﺍﻟﻜﺜﲑ‪ ،‬ﻛﻤﺜﻞ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻔﺎﳘﺔ‪ ،‬ﺍﻟﱵ ﺗﻔﻬﻢ ﻋﻦ ﺍﷲ‬ ‫ﻭﺭﺳﻮﻟﻪ ﻭﺣﻴﻪ‪ ،‬ﻭﻛﻼﻣﻪ‪ ،‬ﻭﺗﻌﻘﻠﻪ‪ ،‬ﻭﺗﻌﻤﻞ ﺑﻪ‪ :‬ﻋﻠﻤﴼ‪ ،‬ﻭﺗﻌﻠﻴﻤﴼ‪ ،‬ﲝﺴﺐ ﺣﺎﳍﺎ‪ ،‬ﻛﺎﻷﺭﺍﺿﻲ ﲝﺴﺐ ﺣﺎﳍﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺃﺭﺍﺽ ﲤﺴﻚ ﺍﳌﺎء ﻭﻻ ﺗﻨﺒﺖ ﺍﻟﻜﻸ‪ ،‬ﻓﻴﻨﺘﻔﻊ ﺍﻟﻨﺎﺱ ﺑﺎﳌﺎء ﺍﻟﺬﻱ ﲤﺴﻜﻪ‪ ،‬ﻓﻴﺸﺮﺑﻮﻥ‪ ،‬ﻭﻳﺴﻘﻮﻥ ﻣﻮﺍﺷﻴﻬﻢ‬ ‫ﻭﺃﺭﺍﺿﻴﻬﻢ‪ ،‬ﻛﺎﻟﻘﻠﻮﺏ ﺍﻟﱵ ﲢﻔﻆ ﺍﻟﻮﺣﻲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﻠﻘﻴﻪ ﺇﱃ ﺍﻷﻣﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻋﻨﺪﻫﺎ ﻣﻦ‬ ‫ﺍﻟﺪﺭﺍﻳﺔ ﻭﺍﳌﻌﺮﻓﺔ ﲟﻌﺎﻧﻴﻪ ﻣﺎ ﻋﻨﺪ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﻫﺆﻻء ﻋﻠﻰ ﺧﲑ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺩﻭﻥ ﺃﻭﻟﺌﻚ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺃﺭﺍﺽ ﻻ ﲤﺴﻚ ﻣﺎء‪ ،‬ﻭﻻ ﺗﻨﺒﺖ ﻛﻸ‪ ،‬ﻛﻤﺜﻞ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﻻ ﺗﻨﺘﻔﻊ ﺑﺎﻟﻮﺣﻲ‪ ،‬ﻻ ﻋﻠﻤﴼ‪ ،‬ﻭﻻ ﺣﻔﻈﴼ‪،‬‬ ‫ﻭﻻ ﻋﻤ ﹰﻼ‪.‬‬ ‫ﻭﻣﻨﺎﺳﺒﺔ ﺍﻷﺭﺍﺿﻲ ﻟﻠﻘﻠﻮﺏ ﻛﻤﺎ ﺗﺮﻯ ﰲ ﻏﺎﻳﺔ ﺍﻟﻈﻬﻮﺭ‪ .‬ﻭﺃﻣﺎ ﻣﻨﺎﺳﺒﺔ ﺗﺸﺒﻴﻪ ﺍﻟﻮﺣﻲ ﺑﺎﻟﻐﻴﺚ ﻓﻜﺬﻟﻚ؛ ﻷﻥ‬ ‫ﺍﻟﻐﻴﺚ ﻓﻴﻪ ﺣﻴﺎﺓ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺃﺭﺯﺍﻗﻬﻢ ﺍﳊﺴﻴﺔ‪ .‬ﻭﺍﻟﻮﺣﻲ ﻓﻴﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻣﺎﺩﺓ ﺃﺭﺯﺍﻗﻬﻢ‬ ‫ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﱠﺜﻞ ﺍﷲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺍﻟﱵ ﺗﺆﰐ ﺃﻛﻠﻬﺎ ﻛﻞ ﺣﲔ ﺑﺈﺫﻥ ﺭ‪±‬ﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﺷﺠﺮﺓ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﺛﺎﺑﺘﺔ ﺑﻘﻠﺐ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻣﻌﺮﻓﺔ‪ ،‬ﻭﺗﺼﺪﻳﻘﴼ‪ ،‬ﻭﺇﳝﺎﻧﴼ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﳌﻮﺟﺒﻬﺎ‪ ،‬ﻭﺗﺆﰐ ﺃﻛﻠﻬﺎ ﻭﻫﻮ ﻣﻨﺎﻓﻌﻬﺎ ﻛﻞ‬ ‫ﻭﻗﺖ‪ ،‬ﻣﻦ ﺍﻟﻨﻴ·ﺎﺕ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﻟﺰﻛﻴﺔ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺍﳍﺪﻱ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻧﻔﻊ ﺻﺎﺣﺒﻬﺎ‪،‬‬ ‫ﻭﺍﻧﺘﻔﺎﻉ ﺍﻟﻨﺎﺱ ﺑﻪ‪ ،‬ﻭﻫﻲ ﺻﺎﻋﺪﺓ ﺇﱃ ﺍﻟﺴﻤﺎء؛ ﻹﺧﻼﺹ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻋﻠﻤﻪ‪ ،‬ﻭﻳﻘﻴﻨﻪ‪.‬‬ ‫ﻭﻣﱠﺜﻞ ﺍﷲ ﺍﻟﺸﺮﻙ ﻭﺍﳌﺸﺮﻙ ﺑﺄﻥ ﻣﻦ ﺍﲣﺬ ﻣﻊ ﺍﷲ ﺇﳍﴼ ﻳﺘﻌ ·ﺰﺯ ﺑﻪ‪ ،‬ﻭﻳﺰﻋﻢ ﻣﻨﻪ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻀﺮﺭ‪ ،‬ﰲ ﺿﻌﻔﻪ‬ ‫ﻭﻭﻫﻨﻪ ﻛﺎﻟﻌﻨﻜﺒﻮﺕ ﺍﲣﺬﺕ ﺑﻴﺘﴼ‪ ،‬ﻭﻫﻮ ﺃﻭﻫﻦ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭﺃﻭﻫﺎﻫﺎ‪ ،‬ﻓﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺑﺎﲣﺎﺫﻩ ﺇﻻ ﺿﻌﻔﴼ ﺇﱃ ﺿﻌﻔﻬﺎ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪41‬‬ ‫ﻛﺬﻟﻚ ﺍﳌﺸﺮﻙ ﻣﺎ ﺍﺯﺩﺍﺩ ﺑﺎﲣﺎﺫﻩ ﻭﻟﻴﴼ ﻭﻧﺼﲑﴽ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺇﻻﱠ ﺿﻌﻔﴼ؛ ﻷﻥ ﻗﻠﺒﻪ ﺍﻧﻘﻄﻊ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺍﻧﻘﻄﻊ‬ ‫ﻗﻠﺒﻪ ﻋﻦ ﺍﷲ ﺣﻠﻪ ﺍﻟﻀﻌﻒ ﻣﻦ ﻛﻞ ﻭﺟﻪ‪ ،‬ﻭﺗﻌﻠﻘﻪ ﺑﺎﳌﺨﻠﻮﻕ ﺯﺍﺩﻩ ﻭﻫﻨﴼ ﺇﱃ ﻭﻫﻨﻪ؛ ﻓﺈﻧﻪ ﺍﺗﻜﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻇﻦ ﻣﻨﻪ‬ ‫ﺣﺼﻮﻝ ﺍﳌﻨﺎﻓﻊ‪ ،‬ﻓﺨﺎﺏ ﻇﻨﻪ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﺃﻣﻠﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﺆﻣﻦ ﻓﺈﻧﻪ ﻗﻮﻱ ﺑﺎﷲ ﺑﻘﻮﺓ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﺗﻮﺣﻴﺪﻩ‪ ،‬ﻭﺗﻌﻠﻘﻪ ﺑﺎﷲ ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﻨﻔﻊ‪ ،‬ﻭﺩﻓﻊ‬ ‫ﺍﻟﻀﺮﺭ‪ ،‬ﻭﻫﻮ ﻣﺘﺼﺮ‪Å‬ﻑ ﰲ ﺃﺣﻮﺍﻟﻪ ﻛﻠﻬﺎ‪ ،‬ﻛﺎﻟﻌﺒﺪ ﺍﻟﺬﻱ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﰲ ﺃﻗﻮﺍﻟﻪ‪ ،‬ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻣﻨﻄﻠﻖ‬ ‫ﺍﻹﺭﺍﺩﺓ‪ ،‬ﺣﺮﴽ ﻋﻦ ﺭﻕ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻏﲑ ﻣﻘﻴﺪ ﳍﻢ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ؛ ﲞﻼﻑ ﺍﳌﺸﺮﻙ؛ ﻓﺈﻧﻪ ﻛﺎﻟﻌﺒﺪ ﺍﻷﺻﻢ‬ ‫ﺍﻷﺑﻜﻢ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﹶﻛ ﱞﻞ ﻋﻠﻰ ﻣﻮﻻﻩ‪ ،‬ﺃﻳﻨﻤﺎ ﻳﻮﺟﻬﻪ ﻻ ﻳﺄﺕ ﲞﲑ؛ ﻷﻥ ﻗﻠﺒﻪ ﻣﺘﻘﻴﺪ ﻟﻠﻤﺨﻠﻮﻗﲔ‪ ،‬ﻣ ‪¢‬ﺴ‪ž‬ﺘﺮ ‪è‬ﻕ ﳍﻢ‪،‬‬ ‫ﻟﻴﺲ ﻟﻪ ﺍﻧﻄﻼﻕ ﻭﺗﺼﺮﻑ ﰲ ﺍﳋﲑ‪ ،‬ﻓﻤﺜﻠﻪ ﺃﻳﻀﴼ ﻛﺎﻟﺬﻱ ﺧﺮ· ﻣﻦ ﺍﻟﺴﻤﺎء ﻓﹶﺘ‪ž‬ﺨ‪ž‬ﻄﱠﻔﹶﺘ‪¢‬ﻪ ﺍﻟﻄﻴﻮﺭ‪ ،‬ﻭﻣﺰ·ﻗﺘﻪ ﻛﻞ‬ ‫ﳑ ·ﺰﻕ‪.‬‬ ‫ﻭﻫﺆﻻء ﺍﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃ‪r‬ﻢ ﺁﳍﺔ ﻳﻨﻔﻌﻮﻥ ﻭﻳﺪﻋﻮﻥ‪ ،‬ﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻛﻠﻬﻢ ﻋﻠﻰ ﺧﻠﻖ ﺃﺿﻌﻒ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻫﻮ‬ ‫ﺍﻟﺬﺑﺎﺏ ﱂ ﻳﻘﺪﺭﻭﺍ ﺑﺎﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺧﻠﻘﻪ‪ ،‬ﻓﻜﻴﻒ ﺑﺒﻌﻀﻬﻢ؟! ﻓﻜﻴﻒ ﺑﻔﺮﺩ ﻣﻦ ﻣﻠﻴﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻨﻬﻢ؟‬ ‫ﻭﺃﺑﻠﻎ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺬﺑﺎﺏ ﻟﻮ ﻳﺴﻠﺒﻬﻢ ﺷﻴﺌﴼ ﱂ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺍﺳﺘﺨﻼﺻﻪ ﻣﻨﻪ ﻭﺭﺩﻩ‪ ،‬ﻓﻬﻞ ﻓﻮﻕ ﻫﺬﺍ ﺍﻟﻀﻌﻒ‬ ‫ﺿﻌﻒ؟! ﻭﻫﻞ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻐﺮﻭﺭ ﺍﻟﺬﻱ ﻭﻗﻊ ﻓﻴﻪ ﺍﳌﺸﺮﻙ ﺷﻲء؟!‬ ‫ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﻫﻦ ﻭﺍﻟﻀﻌﻒ ﻣﻨﻘﺴﻢ ﻗﻠﺒﻪ ﺑﲔ ﻋﺪ·ﺓ ﺁﳍﺔ‪ ،‬ﻛﺎﻟﻌﺒﺪ ﺍﻟﺬﻱ ﺑﲔ ﺍﻟﺸﺮﻛﺎء‬ ‫ﺍﳌﺘﺸﺎﻛﺴﲔ‪ ،‬ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺇﺭﺿﺎء ﺃﺣﺪﻫﻢ ﺩﻭﻥ ﺍﻵﺧﺮ‪ ،‬ﻓﻬﻮ ﻣﻌﻬﻢ ﰲ ﺷ ‪é‬ﺮ ﺩﺍﺋﻢ‪ ،‬ﻭﺷﻘﺎء ﻣﺘﺮﺍﻛﻢ‪ ،‬ﻓﻠﻮ‬ ‫ﺍﺳﺘﺤﻀﺮ ﺍﳌﺸﺮﻙ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻮﺧﻴﻤﺔ ﻟﺮﺑﺄ ﺑﻨﻔﺴﻪ ﻋﻤﺎ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻌﻠﻢ ﺃﻧﻪ ﻗﺪ ﺃﺿﺎﻉ ﻋﻘﻠﻪ ﻭﺭﺃﻳﻪ‬ ‫ﺑﻌﺪﻣﺎ ﺃﺿﺎﻉ ﺩﻳﻨﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﻮ ‪Å‬ﺣﺪ ﻓﺈﻧﻪ ﺧﺎﻟﺺ ﻟﺮﺑﻪ‪ ،‬ﻻ ﻳﻌﺒﺪ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻻ ﻳﺮﺟﻮ ﻭﳜﺸﻰ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻗﺪ ﺍﻃﻤﺄﻥﱠ ﻗﻠﺒﻪ ﻭﺍﺳﺘﺮﺍﺡ‪،‬‬ ‫ﻭﻋﻠﻢ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺍﳊﻖ‪ ،‬ﻭﺃﻥ ﻋﺎﻗﺒﺘﻪ ﺃﲪﺪ ﺍﻟﻌﻮﺍﻗﺐ‪ ،‬ﻭﻣﺂﻟﻪ ﺍﳋﲑ‪ ،‬ﻭﺍﻟﻔﻼﺡ‪ ،‬ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻓﻬﻮ ﰲ‬ ‫ﺣﻴﺎﺓ ﻃﻴﺒﺔ‪ ،‬ﻭﻳﻄﻤﻊ ﰲ ﺣﻴﺎﺓ ﺃﻃﻴﺐ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﻣﱠﺜﻞ ﺍﷲ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﺒﺴﺎﺗﲔ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﻌﻤﻞ ﺍﻟﻜﺎﻣﻞ ﺍﳋﺎﻟﺺ ﻟﻪ‪ ،‬ﺍﻟﺬﻱ ﱂ ﻳﻌﺮﺽ ﻟﻪ ﻣﺎ ﻳﻔﺴﺪﻩ ﻛﺒﺴﺘﺎﻥ ﰲ‬ ‫ﺃﺣﺴﻦ ﺍﳌﻮﺍﺿﻊ ﻭﺃﻋﻼﻫﺎ‪ ،‬ﺗﻨﺘﺎﺑﻪ ﺍﻟﺮﻳﺎﺡ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﻗﺪ ﺿ‪ž ž‬ﺤﻰ ﻭﺑﺮﺯ ﻟﻠﻤﺸﻤﺲ‪ ،‬ﻭﰲ ﺧﻼﻟﻪ ﺍﻷ‪r‬ﺎﺭ ﺍﳉﺎﺭﻳﺔ‬ ‫ﺍﳌﺘﺪﻓﻘﺔ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﻏﺰﻳﺮﺓ ﻓﺈ‪r‬ﺎ ﻛﺎﻓﻴﺔ ﻟﻪ‪ ،‬ﻛﺎﻟﻄﱠﻞﱢ ﺍﻟﺬﻱ ﻳﻨﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎء‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺄﺭﺿﻪ ﺃﻃﻴﺐ‬ ‫ﺍﻷﺭﺍﺿﻲ ﻭﺃﺯﻛﺎﻫﺎ‪ ،‬ﻓﻤﻊ ﺗﻮﻓﺮ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻻ ﺗﺴﺄﻝ ﻋﻤﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺯﻫﺎء ﺍﻷﺷﺠﺎﺭ‪ ،‬ﻭﻃﻴﺐ ﺍﻟﻈﻼﻝ‪،‬‬ ‫ﻭﻭﻓﻮﺭ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻓﺼﺎﺣﺒﻪ ﰲ ﻧﻌﻴﻢ ﻭﺭﻏﺪ ﻣﺘﻮﺍﺻﻞ‪ ،‬ﻭﻫﻮ ﺁﻣﻦ ﻋﻦ ﺍﻧﻘﻄﺎﻋﻪ ﻭﺗﻠﻔﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺒﺴﺘﺎﻥ‬ ‫ﻹﻧﺴﺎﻥ ﻗﺪ ﻛﱪ ﻭﺿﻌﻒ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻋﻨﺪﻩ ﻋﺎﺋﻠﺔ ﺿﻌﺎﻑ‪ ،‬ﻻ ﻣﺴﺎﻋﺪﺓ ﻣﻨﻬﻢ ﻭﻻ ﻛﻔﺎءﺓ‪ ،‬ﻭﻗﺪ ﺍﻏﺘﺒﻂ ﺑﻪ‬ ‫ﺣﻴﺚ ﻛﺎﻥ ﻣﺎﺩﺗﻪ‪ ،‬ﻭﻣﺎﺩﺓ ﻋﺎﺋﻠﺘﻪ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪42‬‬ ‫ﰒ ﺇﻧﻪ ﺟﺎءﺗﻪ ﺁﻓﺔ ﻭﺇﻋﺼﺎﺭ ﺃﺣﺮﻗﻪ‪ ،‬ﻭﺃﺗﻠﻔﻪ ﻋﻦ ﺁﺧﺮﻩ‪ ،‬ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﺣﺴﺮﺓ ﻫﺬﺍ ﺍﳌﻐﺮﻭﺭ؟ ﻭﻛﻴﻒ ﺗﻜﻮﻥ‬ ‫ﻣﺼﻴﺒﺘﻪ؟ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺟﺎء ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﲟﺎ ﻳﺒﻄﻞ ﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﺃﻭ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﺃﻭ ﺍﳌﻌﺎﺻﻲ ﺍﶈﺮﻗﺔ‪،‬‬ ‫ﻓﻴﺎ ﻭﳛﻪ ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﺑﺴﺘﺎﻧﻪ ﺯﺍﻛﻴﴼ ﺯﺍﻫﻴﴼ ﺃﺻﺒﺢ ﺗﺎﻟﻔﴼ‪ ،‬ﻗﺪ ﺃﻳﺲ ﻣﻦ ﻋﻮﺩﻩ‪ ،‬ﻭﺑﻘﻲ ﲝﺴﺮﺗﻪ ﻣﻊ ﻋﺎﺋﻠﺘﻪ‪.‬‬ ‫ﻓﻬﺬﺍ ﻣﻦ ﺃﺣﺴﻦ ﺍﻷﻣﺜﺎﻝ ﻭﺃﻧﺴﺒﻬﺎ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺍﷲ ﺻﻔﺔ ﺑﺴﺘﺎﻥ ﻣﻦ ﺛﺒﺘﻪ ﺍﷲ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺑﺴﺘﺎﻥ ﻣﻦ‬ ‫ﺃﺑﻄﻞ ﻋﻤﻠﻪ ﲟﺎ ﻳﻨﺎﻓﻴﻪ ﻭﻳﻀﺎﺩﻩ‪ .‬ﻭﻳﺆﺧﺬ ﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﱂ ﻳﻮﻓﻖ ﻟﻺﳝﺎﻥ ﻭﻻ ﻟﻠﻌﻤﻞ ﺃﺻ ﹰﻼ‪ ،‬ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ‬ ‫ﺑﺴﺘﺎﻥ ﺃﺻ ﹰﻼ‪.‬‬ ‫ﻭﻭﺟﻪ ﺗﺸﺒﻴﻪ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﺒﺴﺎﺗﲔ‪ :‬ﺃﻥ ﺍﻟﺒﺴﺎﺗﲔ ﲤﺪﻫﺎ ﺍﳌﻴﺎﻩ‪ ،‬ﻭﻃﻴﺐ ﺍﶈﻞ‪ ،‬ﻭﺣﺴﻦ ﺍﳌﻮﻗﻊ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻷﻋﻤﺎﻝ‪،‬‬ ‫ﳝﺪﻫﺎ ﺍﻟﻮﺣﻲ ﺍﻟﻨﺎﺯﻝ ﳊﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﻗﺪ ﲨﻊ ﺍﻟﻌﺎﻣﻞ ﲨﻴﻊ ﺷﺮﻭﻁ ﻗﺒﻮﻝ ﺍﻟﻌﻤﻞ‪ ،‬ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ‪،‬‬ ‫ﻭﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﳌﺘﺎﺑﻌﺔ‪ ،‬ﻓﺄﲦﺮ ﻋﻤﻠﻪ ﻛﻞ ﺯﻭﺝ ‪±‬ﻴﺞ‪.‬‬ ‫ﻭﻗﺪ ﻣﺜﱠﻞ ﺍﷲ ﻋﻤﻞ ﺍﻟﻜﺎﻓﺮ ﺑﺎﻟﺴﺮﺍﺏ ﺍﻟﺬﻱ ﳛﺴﺒﻪ ﺍﻟﻈﻤﺂﻥ ﻣﺎءً‪ ،‬ﻓﻴﺄﺗﻴﻪ ﻭﻗﺪ ﺍﺷﺘﺪ ﺑﻪ ﺍﻟﻈﻤﺄ‪ ،‬ﻭﺃ‪r‬ﻜﻪ ﺍﻹﻋﻴﺎء‪،‬‬ ‫ﻓﻴﺠﺪﻩ ﺳﺮﺍﺑﴼ!! ﻭﻣﺜﱠﻠﻪ ﺑﺎﻟﺮﻣﺎﺩ ﺍﻟﺬﻱ ﺃﹸﺣﺮﻕ‪ ،‬ﻓﺠﺎءﺗﻪ ﺍﻟﺮﻳﺎﺡ ﻓﺬﺭﺗﻪ ﻓﻠﻢ ﺗﺒﻖ ﻣﻨﻪ ﺑﺎﻗﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﺎﺳﺐ ﳊﺎﻟﻪ‪،‬‬ ‫ﻭﺑﻄﻼﻥ ﻋﻤﻠﻪ‪ ،‬ﻓﺈﻥ ﻛﻔﺮﻩ ﻭﻣﻌﺎﺻﻴﻪ ﲟﻨﺰﻟﺔ ﺍﻟﻨﺎﺭ ﺍﶈﺮﻗﺔ‪ ،‬ﻭﻋﻤﻠﻪ ﲟﻨﺰﻟﺔ ﺍﻟﺮﻣﺎﺩ ﻭﺍﻟﺴﺮﺍﺏ ﺍﻟﺬﻱ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ‪،‬‬ ‫ﻭﻫﻮ ﻛﺎﻥ ﻳﻌﺘﻘﺪﻩ ﻧﺎﻓﻌﴼ ﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﻪ ﻭﱂ ﳚﺪﻩ ﺷﻴﺌﴼ ﺗﻘﻄﻌﺖ ﻧﻔﺴﻪ ﺣﺴﺮﺍﺕ‪ ،‬ﻭﻭﺟﺪ ﺍﷲ ﻋﻨﺪﻩ ﻓﻮﱠﻓﺎﻩ‬ ‫ﺣﺴﺎﺑﻪ‪.‬‬ ‫ﻛﻤﺎ ﻣﺜﱠﻞ ﻧﻔﻘﺎﺕ ﺍﳌﺨﻠﺼﲔ ﺑﺬﻟﻚ ﺍﻟﺒﺴﺘﺎﻥ ﺍﻟﺰﻛﻲ ﺍﻟﺰﺍﻫﻲ‪ ،‬ﻭﻣﺜﱠﻞ ﻧﻔﻘﺎﺕ ﺍﳌﺮﺍﺋﲔ ﲝﺠﺮ ﺃﻣﻠﺲ ﻋﻠﻴﻪ ﺷﻲء ﻣﻦ‬ ‫ﺗﺮﺍﺏ‪ ،‬ﻓﺄﺻﺎﺑﻪ ﻣﻄﺮ ﺷﺪﻳﺪ ﺗﺮﻛﻪ ﺻﻠﺪﴽ ﻻ ﺷﻲء ﻓﻴﻪ؛ ﻷﻥ ﻗﻠﺐ ﺍﳌﺮﺍﺋﻲ ﻻ ﺇﳝﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺇﺧﻼﺹ‪ ،‬ﺑﻞ ﻫﻮ‬ ‫ﻗﺎﺱ ﻛﺎﳊﺠﺮ‪ ،‬ﻓﻨﻔﻘﺘﻪ ﺣﻴﺚ ﱂ ﺗﺼﺪﺭ ﻋﻦ ﺇﳝﺎﻥ‪ ،‬ﺑﻞ ﺭﻳﺎء ﻭﲰﻌﺔ‪ ،‬ﱂ ﺗﺆﺛﺮ ﰲ ﻗﻠﺒﻪ ﺣﻴﺎﺓ‪ ،‬ﻭﻻ ﺯﻛﺎﺓ‪ ،‬ﻛﻬﺬﺍ‬ ‫ﺍﳌﻄﺮ ﺍﻟﺬﻱ ﱂ ﻳﺆﺛﺮ ﰲ ﻫﺬﺍ ﺍﳊﺠﺮ ﺍﻷﻣﻠﺲ ﺷﻴﺌﴼ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﻣﺜﺎﻝ ﺇﺫﺍ ﹸﻃﺒﻘﺖ ﻋﻠﻰ ﳑﱠﺜﻼ½ﺎ ﻭ ·ﺿﺤﺘﻬﺎ‪ ،‬ﻭﺑﻴ·ﻨﺘﻬﺎ‪ ،‬ﻭﺑ·ﻴﻨﺖ ﻣﺮﺍﺗﺒﻬﺎ ﻣﻦ ﺍﳋﲑ‪ ،‬ﻭﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﻜﻤﺎﻝ‪،‬‬ ‫ﻭﺍﻟﻨﻘﺼﺎﻥ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪43‬‬ ‫ﻭﻣﱠﺜﻞ ﺍﷲ ﺣﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ ﲝﺎﻝ ﻣﻦ ﻫﻮ ﰲ ﻇﻠﻤﺔ ﻓﺎﺳﺘﻮﻗﺪ ﻧﺎﺭﴽ ﻣﻦ ﻏﲑﻩ‪ ،‬ﰒ ﳌﺎ ﺃﺿﺎءﺕ ﻣﺎ ﺣﻮﻟﻪ ﻭﺗﺒﻴ·ﻦ ﻟﻪ‬ ‫ﺍﻟﻄﺮﻳﻖ ﺫﻫﺐ ﻧﻮﺭﻫﻢ‪ ،‬ﻭﺍﻧﻄﻔﺄ ﺿﻮﺅﻫﻢ‪ ،‬ﻓﺒﻘﻮﺍ ﰲ ﻇﻠﻤﺔ ﻋﻈﻴﻤﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﺃﻭ ﹰﻻ!!‬ ‫ﻭﻫﻜﺬﺍ ﺍﳌﻨﺎﻓﻖ‪ ،‬ﺍﺳﺘﻨﺎﺭ ﺑﻨﻮﺭ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﺗﺒﲔ ﻟﻪ ﺍﳍﺪﻯ ﻏﻠﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻘﻮﺓ‪ ،‬ﻭﺍﺳﺘﻮﻟﺖ ﻋﻠﻴﻪ ﺍﳊﲑﺓ‪ ،‬ﻓﺬﻫﺐ‬ ‫ﻋﻨﻪ ﻧﻮﺭﻩ ﺃﺣﻮﺝ ﻣﺎ ﻫﻮ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻘﻲ ﰲ ﻇﻠﻤﺔ ﻣﺘﺤﻴ‪Å‬ﺮﴽ‪ ،‬ﻓﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ؛ ﻷﻥ ﺳﻨﺔ ﺍﷲ ﰲ ﻋﺒﺎﺩﻩ ﺃﻥ ﻣﻦ ﺑﺎﻥ‬ ‫ﻟﻪ ﺍﳍﺪﻯ‪ ،‬ﻭﺍﺗﻀﺢ ﻟﻪ ﺍﳊﻖ‪ ،‬ﰒ ﺭﺟﻊ ﻋﻨﻪ ﺃﻧﻪ ﻻ ﻳﻮﻓﻘﻪ ﺑﻌﺪ ﺫﻟﻚ ﻟﻠﻬﺪﺍﻳﺔ؛ ﻷﻧﻪ ﺭﺃﻯ ﺍﳊﻖ ﻓﺘﺮﻛﻪ‪ ،‬ﻭﻋﺮﻑ‬ ‫ﺍﻟﻀﻼﻝ ﻓﺎﺗﺒﻌﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺜﻞ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺗﺒﺼ·ﺮﻭﺍ ﻭﻋﺮﻓﻮﺍ‪ ،‬ﰒ ﻏﻠﺒﺖ ﻋﻠﻴﻬﻢ ﺍﻷﻏﺮﺍﺽ ﺍﻟﻀﺎﺭﺓ‪،‬‬ ‫ﻓﺘﺮﻛﻮﺍ ﺍﻹﳝﺎﻥ‪.‬‬ ‫ﻭﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ ﻫﻮ ﻗﻮﻟﻪ‪﴿ :‬ﺃﹶ ‪¢‬ﻭ ﻛﹶ ‪ž‬ﺼ‪Å‬ﻴ ﹴﺐ ﻣ¡ﻦ‪ ž‬ﺍﻟ ·ﺴﻤ‪ž‬ﺎءِ ¡ﻓﻴ¡ﻪ ﻇﹸﹸﻠﻤ‪ž‬ﺎ ‪è‬ﺕ ‪ž‬ﻭ ‪ž‬ﺭﻋ‪¢‬ﺪ‪ è‬ﻭ‪ž‬ﺑ‪ž‬ﺮ‪è ¢‬ﻕ ﻳ‪¢ ž‬ﺠ‪ž‬ﻌﻠﹸﻮ ﹶﻥ ﺃﹶﺻ‪ž‬ﺎﺑﹺﻌ‪ž‬ﻬ ‪¢‬ﻢ ¡ﻓﻲ ﺁﺫﹶﺍﹺﻧ ﹺﻬﻢ‪¢‬‬ ‫ﻣ¡ ‪ž‬ﻦ ﺍﻟﺼ·ﻮ‪ž‬ﺍ ¡ﻋ ﹺﻖ ‪ž‬ﺣﺬﹶﺭ‪ ž‬ﺍﻟﹾﻤ‪ž‬ﻮ‪¡ ¢‬ﺕ ﻭ‪ž‬ﺍﻟﻠﱠﻪ ﻣ ¡ﺤﻴ ﹲﻂ ﺑﹺﺎﻟﹾ ﹶﻜﺎﻓ¡ ﹺﺮﻳﻦ‪] ﴾ž‬ﺍﻟﺒﻘﺮﺓ‪ [١٩:‬ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﺍﻟﻀﺎﻟﲔ‪ ،‬ﺍﳌﺘﺤﻴ‪Å‬ﺮﻳﻦ‪،‬‬ ‫ﺍﻟﺬﻳﻦ ﻳﺴﻤﻌﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻭﱂ ﻳﻌﺮﻓﻮﺍ ﺍﳌﺮﺍﺩ ﻣﻨﻪ‪ ،‬ﻭﺃﻋﺮﺿﻮﺍ ﻋﻨﻪ‪ ،‬ﻭﻛﺮﻫﻮﺍ ﲰﺎﻋﻪ ﺍﺗﺒﺎﻋﴼ ﻟﺮﺅﺳﺎﺋﻬﻢ ﻭﺳﺎﺩ½ﻢ‪.‬‬ ‫ﻭﻣﱠﺜﻞ ﺍﷲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺯﻫﺮ½ﺎ‪ ،‬ﻭﺍﻻﻏﺘﺮﺍﺭ ‪±‬ﺎ‪ ،‬ﲝﺎﻟﺔ ﺯﻫﺮﺓ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﺗﻌﺠﺐ ﺍﻟﻨﺎﻇﺮﻳﻦ‪ ،‬ﻭﺗﻐﺮ ﺍﳉﺎﻫﻠﲔ‪،‬‬ ‫ﻭﻳﻈﻨﻮﻥ ﺑﻘﺎءﻫﺎ‪ ،‬ﻭﻻ ﻳﺆﻣﻠﻮﻥ ﺯﻭﺍﳍﺎ‪ ،‬ﻓﹶﻠﹶﻬ‪ž‬ﻮﺍ ‪±‬ﺎ ﻋﻤﺎ ﺧﻠﻘﻮﺍ ﻟﻪ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﻋﻨﻬﻢ ﺯﺍﺋﻠﺔ‪ ،‬ﻭﺃﺿﺤﻮﺍ ﻟﻨﻌﻴﻤﻬﺎ‬ ‫ﻣﻔﺎﺭﻗﲔ ﰲ ﺃﺳﺮﻉ ﻭﻗﺖ‪ ،‬ﻛﻬﺬﺍ ﺍﻟﺮﺑﻴﻊ ﺇﺫﺍ ﺃﺻﺒﺢ ﺑﻌﺪ ﺍﻻﺧﻀﺮﺍﺭ ﻫﺸﻴﻤﴼ‪ ،‬ﻭﺑﻌﺪ ﺍﳊﻴﺎﺓ ﻳﺒﺴﴼ ﺭﻣﻴﻤﴼ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﻮﺻﻒ ﻗﺪ ﺷﺎﻫﺪﻩ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻋﺘﺮﻑ ﺑﻪ ﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ‪ ،‬ﻭﻟﻜﻦ ﺳﻜﺮ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﺿﻌﻒ ﺩﺍﻋﻲ ﺍﻹﳝﺎﻥ ﺍﻗﺘﻀﻰ‬ ‫ﺇﻳﺜﺎﺭ ﺍﻟﻌﺎﺟﻞ ﻋﻠﻰ ﺍﻵﺟﻞ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪44‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬ ‫ﺇﺭﺷﺎﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻧﻮﻋﲔ‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﺮﺷﺪ ﺃﻣﺮﴽ‪ ،‬ﻭ‪r‬ﻴﴼ‪ ،‬ﻭﺧﱪﴽ‪ ،‬ﺇﱃ ﺃﻣﺮ ﻣﻌﺮﻭﻑ ﺷﺮﻋﴼ‪ ،‬ﺃﻭ ﻣﻌﺮﻭﻑ‪ ê‬ﻋﺮﻓﴼ ﻛﻤﺎ ﺗﻘﺪﻡ‬ ‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﺮﺷﺪ ﺇﱃ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﺷﻴﺎء ﺍﻟﻨﺎﻓﻌﺔ ﻣﻦ ﺃﺻﻮﻝ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻭﻳﻌﻤﻞ ﺍﻟﻔﻜﺮ ﰲ ﺍﺳﺘﻔﺎﺩﺓ‬ ‫ﺍﳌﻨﺎﻓﻊ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺷﺮﻳﻔﺔ ﺟﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻓﺄﻛﺜﺮ ﺇﺭﺷﺎﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻷﻣﻮﺭ ﺍﳋﱪﻳﺔ ﻭﺍﻷﻣﻮﺭ‬ ‫ﺍﳊﻜﻤﻴﺔ ﺩﺍﺧﻠﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻓﺈﻧﻪ ﺩﻋﺎ ﻋﺒﺎﺩﻩ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺇﱃ ﺍﻟﺘﻔﻜﺮ ﰲ‬ ‫ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻣﺎ ﺧﻠﻖ ﺍﷲ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻮﺍﱂ‪ ،‬ﻭﺇﱃ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺧﱪ ﺃﻧﻪ ﺳﺨ·ﺮﻫﺎ ﳌﺼﺎﳊﻨﺎ‬ ‫ﻭﻣﻨﺎﻓﻌﻨﺎ‪ ،‬ﻭﺃﻧﻪ ﺃﻧﺰﻝ ﺍﳊﺪﻳﺪ ﻓﻴﻪ ﺑﺄﺱ ﺷﺪﻳﺪ ﻭﻣﻨﺎﻓﻊ ﻟﻠﻨﺎﺱ ﴿ ‪ž‬ﻭ ‪ž‬ﺳ ·ﺨﺮ‪ ž‬ﻟﹶﻜﹸﻢ‪ž ¢‬ﻣﺎ ¡ﻓﻲ ﺍﻟ ·ﺴﻤ‪ž‬ﺎﻭ‪ž‬ﺍ ¡ﺕ ‪ž‬ﻭﻣ‪ž‬ﺎ ﻓ¡ﻲ ﺍﻷَﺭ‪ ¢‬ﹺﺽ‬ ‫‪ž‬ﺟﻤ¡ﻴﻌ‪U‬ﺎ ¡ﻣﻨ‪¢‬ﻪ﴾ ]ﺍﳉﺎﺛﻴﺔ‪ [١٣:‬ﻭﻧﺒﻪ ﺍﻟﻌﻘﻮﻝ ﻋﻠﻰ ﺍﻟﺘﻔﻜﺮ ﻓﻴﻬﺎ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻮﺍﺋﺪ ﻣﻨﻬﺎ‪.‬‬ ‫ﻭﺫﻟﻚ ﺃﻧﻨﺎ ﺇﺫﺍ ﻓﻜﺮﻧﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻧﻈﺮﻧﺎ ﺣﺎﳍﺎ‪ ،‬ﻭﺃﻭﺻﺎﻓﻬﺎ‪ ،‬ﻭﺍﻧﺘﻈﺎﻣﻬﺎ‪ ،‬ﻭﻷﻱ ﺷﻲء ﺧﻠﻘﺖ؟ ﻭﻷﻱ ﻓﺎﺋﺪﺓ ﺃﹸﺑﻘﻴﺖ؟‬ ‫ﻭﻣﺎﺫﺍ ﻓﻴﻬﺎ ﻣﻦ ﺍﻵﻳﺎﺕ؟ ﻭﻣﺎ ﺍﺣﺘﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻨﺎﻓﻊ؟ ﺃﻓﺎﺩﻧﺎ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﻓﻴﻬﺎ ﻋﻠﻤﲔ ﺟﻠﻴﻠﲔ‪:‬‬ ‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻨﺎ ﻧﺴﺘﺪﻝ ‪±‬ﺎ ﻋﻠﻰ ﻣﺎ ﷲ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﻌﻈﻤﺔ‪ ،‬ﻭﻣﺎ ﻟﻪ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻭﺍﻷﻳﺎﺩﻱ‬ ‫ﺍﳌﺘﻜﺎﺛﺮﺓ‪ ،‬ﻭﻋﻠﻰ ﺻﺪﻕ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻣﻦ ﺍﳌﻌﺎﺩ‪ ،‬ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﻋﻠﻰ ﺻﺪﻕ ﺭﺳﻠﻪ‪ ،‬ﻭﺣﻘ·ﻴﺔ ﻣﺎ ﺟﺎﺅﺍ ﺑﻪ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻗﺪ ﺃﻛﺜﺮ ﻣﻨﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﻞﹲ ﺫﹶﻛﹶﺮ‪ ž‬ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻋﻠﻤﻪ؛ ﻓﺈﻥ ﺍﷲ ﺃﺧﱪ ﺃﻥ ﺍﻵﻳﺎﺕ ﺇﳕﺎ ﻳﻨﺘﻔﻊ ‪±‬ﺎ‬ ‫ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ‪ .‬ﻭﻫﺬﺍ ﺃﹶﺟ‪ž‬ﻞﱡ ﺍﻟﻌﻠﻤﲔ‪ ،‬ﻭﺃﻋﻼﳘﺎ‪ ،‬ﻭﺃﻛﻤﻠﻬﻤﺎ‪.‬‬ ‫ﻭﺍﻟﻌﻠﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻨﺎ ﻧﺘﻔﻜﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﻧﺴﺘﺨﺮﺝ ﻣﻨﻬﺎ ﺍﳌﻨﺎﻓﻊ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺳﺨ·ﺮﻫﺎ ﻟﻨﺎ‪ ،‬ﻭﺳﻠﱠﻄﹶﻨﺎ ﻋﻠﻰ‬ ‫ﺍﺳﺘﺨﺮﺍﺝ ﲨﻴﻊ ﻣﺎ ﻟﻨﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳋﲑﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻓﺴﺨ·ﺮ ﻟﻨﺎ ﺃﺭﺿﻬﺎ ﻟﻨﺤﺮﺛﻬﺎ‪ ،‬ﻭﻧﺰﺭﻋﻬﺎ‪،‬‬ ‫ﻭﻧﻐﺮﺳﻬﺎ‪ ،‬ﻭﻧﺴﺘﺨﺮﺝ ﻣﻌﺎﺩ‪r‬ﺎ ﻭﺑﺮﻛﺘﻬﺎ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻃﻮﻉ ﻋﻠﻮﻣﻨﺎ ﻭﺃﻋﻤﺎﻟﻨﺎ؛ ﻟﻨﺴﺘﺨﺮﺝ ﻣﻨﻬﺎ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﻨﺎﻓﻌﺔ‪.‬‬ ‫ﻓﺠﻤﻴﻊ ﻓﻨﻮﻥ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻋﻠﻰ ﻛﺜﺮ½ﺎ‪ ،‬ﻭﺗﻨﻮﻋﻬﺎ‪ ،‬ﻭﺗﻔﻮﻗﻬﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻛﻞ ﺫﻟﻚ ﺩﺍﺧﻞ ﰲ‬ ‫ﺗﺴﺨﲑﻫﺎ ﻟﻨﺎ‪ .‬ﻭﻗﺪ ﻋﺮﻓﺖ ﺍﳊﺎﺟﺔ‪ ،‬ﺑﻞ ﺍﻟﻀﺮﻭﺭﺓ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﺇﱃ ﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻨﺎﻓﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺮﻗﻴﺔ ﺍﻟﺼﻨﺎﺋﻊ‬ ‫ﺇﱃ ﻣﺎ ﻻ ﺣﺪ ﻟﻪ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪45‬‬ ‫ﻭﻗﺪ ﻇﻬﺮ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﻣﻮﺍﺩﻫﺎ ﻭﻋﻨﺎﺻﺮﻫﺎ ﺃﻣﻮﺭ ﻓﻴﻬﺎ ﻓﻮﺍﺋﺪ ﻋﻈﻴﻤﺔ ﻟﻠﺨﻠﻖ‪.‬‬ ‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻟﻨﺎ ﰲ ﻗﺎﻋﺪﺓ ﺍﻟﻼﺯﻡ‪ :‬ﺃﻥ ﻣﺎ ﻻ ﺗﺘﻢ ﺑﻪ ﺍﻷﻣﻮﺭ ﺍﳌﻄﻠﻮﺑﺔ ﻓﻬﻮ ﻣﻄﻠﻮﺏ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﻌﱡﻠﻢ‬ ‫ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﺍﳌﺨﺘﺮﻋﺎﺕ ﺍﳊﺎﺩﺛﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻄﻠﻮﺑﺔ ﺷﺮﻋﴼ‪ ،‬ﻛﻤﺎ ﻫﻲ ﻣﻄﻠﻮﺑﺔ ﻻﺯﻣﺔ ﻋﻘﻼﹰ‪ ،‬ﻭﺃ‪r‬ﺎ ﻣﻦ ﺍﳉﻬﺎﺩ‬ ‫ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ؛ ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺒ·ﻪ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺃﻧﻪ ﺟﻌﻞ ﺍﳊﺪﻳﺪ ﻓﻴﻪ ﺑﺄﺱ ﺷﺪﻳﺪ ﻭﻣﻨﺎﻓﻊ‬ ‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺃﻧﻪ ﺳﺨﺮ ﳍﻢ ﻣﺎ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺴﻌﻮﺍ ﻟﺘﺤﺼﻴﻞ ﻫﺬﻩ ﺍﳌﻨﺎﻓﻊ ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻄﺮﻕ ﺇﱃ‬ ‫ﲢﺼﻴﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﻌﺮﻭﻓﺔ ﺑﺎﻟﺘﺠﺎﺭﺏ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﺃﻛﱪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺳﻌﺔ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﺣﻜﻤﺘﻪ‪،‬‬ ‫ﻭﺭﲪﺘﻪ ﺑﻌﺒﺎﺩﻩ؛ ﺑﺄﻥ ﺃﺑﺎﺡ ﳍﻢ ﲨﻴﻊ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﻳ ·ﺴﺮ ﳍﻢ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﺑﻄﺮﻕ ﻻ ﺗﺰﺍﻝ ﲢﺪﺙ ﻭﻗﺘﴼ ﺑﻌﺪ ﻭﻗﺖ‪،‬‬ ‫ﻭﻗﺪ ﺃﺧﱪ ﰲ ﻋﺪﺓ ﺁﻳﺎﺕ ﺃﻧﻪ ﺗﺬﻛﺮﺓ ﻳﺘﺬﻛﺮ ﺑﻪ ﺍﻟﻌﺒﺎﺩ ﻛﻞ ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﻓﻴﺴﻠﻜﻮﻧﻪ‪ ،‬ﻭﻣﺎ ﻳﻀﺮﻫﻢ ﻓﻴﺘﺮﻛﻮﻧﻪ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﻫﺪﺍﻳﺔ ﳉﻤﻴﻊ ﺍﳌﺼﺎﱀ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪46‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﻳﺮﺷﺪ ﺇﱃ ﺍﻟﺘﻮﺳﻂ ﻭﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻷﻣﻮﺭ‪،‬‬ ‫ﻭﻳﺬﻡ ﺍﻟﺘﻘﺼﲑ ﻭﺍﻟﻐﻠﻮ ﻭﳎﺎﻭﺯﺓ ﺍﳊﺪ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺇﹺﻥﱠ ﺍﻟﻠﱠ‪ž‬ﻪ ﻳ‪ž‬ﺄﹾﻣﺮ ﹺﺑﺎﻟﹾﻌ‪ž‬ﺪ‪¢‬ﻝﹺ﴾ ]ﺍﻟﻨﺤﻞ‪﴿ [٩٠:‬ﹸﻗﻞﹾ ﹶﺃﻣ‪ž ž‬ﺮ ‪ž‬ﺭ‪Å‬ﺑﻲ ﹺﺑﺎﹾﻟﻘ¡ ‪¢‬ﺴﻂ¡﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [٢٩:‬ﻭﺍﻵﻳﺎﺕ ﺍﻵﻣﺮﺓ‬ ‫ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻨﺎﻫﻴﺔ ﻋﻦ ﺿﺪﻩ ﻛﺜﲑﺓ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ‪ :‬ﻟﺰﻭﻡ ﺍﳊﺪ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻐﻠﻮ ﻭﻳﺘﺠﺎﻭﺯ ﺍﳊﺪ‪،‬‬ ‫ﻛﻤﺎ ﻻ ﻳﻘﺼﺮ ﻭﻳﺪﻉ ﺑﻌﺾ ﺍﳊﻖ؛ ﻓﻔﻲ ﻋﺒﺎﺩﺓ ﺍﷲ‪ :‬ﺃﻣ‪ž‬ﺮ‪ ž‬ﺑﺎﻟﺘﻤﺴﻚ ﲟﺎ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﷺ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭ‪r‬ﻰ‬ ‫ﻋﻦ ﳎﺎﻭﺯﺓ ﺫﻟﻚ ﻭﺗﻌ ‪Å‬ﺪﻱ ﺍﳊﺪﻭﺩ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭ ﹶﺫ·ﻡ ﺍﳌﻘﺼﺮﻳﻦ ﻋﻨﻪ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪.‬‬ ‫ﻓﺎﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ‪±‬ﺎ‪ :‬ﻣﺎ ﲨﻌﺖ ﺍﻹﺧﻼﺹ ﻟﻠﻤﻌﺒﻮﺩ‪ ،‬ﻭﺍﳌﺘﺎﺑﻌﺔ ﻟﻠﺮﺳﻮﻝ‪ .‬ﻭﻣﺎ ﻓﹸﻘﺪ ﻓﻴﻪ ﺍﻷﻣﺮﺍﻥ‪ ،‬ﺃﻭ‬ ‫ﺃﺣﺪﳘﺎ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻼﻏﻴﺔ‪.‬‬ ‫ﻭﰲ ﺣﻖ ﺍﻷﻧﺒﻴﺎء ﻭﺍﻟﺮﺳﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺳﻠﻢ‪ :‬ﺃﻣﺮ ﺑﺎﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻹﳝﺎﻥ ‪±‬ﻢ‪ ،‬ﻭﳏﺒﺘﻬﻢ ﺍﳌﻘﺪ·ﻣﺔ ﻋﻠﻰ‬ ‫ﳏﺒﺔ ﺍﳋﻠﻖ‪ ،‬ﻭﺗﻮﻗﲑﻫﻢ‪ ،‬ﻭﺍﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺃﻗﺪﺍﺭﻫﻢ‪ .‬ﻭﻣﺮﺍﺗﺒﻬﻢ ﺍﻟﱵ ﺃﻛﺮﻣﻬﻢ ﺍﷲ ‪±‬ﺎ‪.‬‬ ‫ﻭ‪r‬ﻰ ﻋﻦ ﺍﻟﻐﻠﻮ ﻓﻴﻬﻢ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﻓﻮﻕ ﻣﻨﺰﻟﺘﻬﻢ ﺍﻟﱵ ﺃﻧﺰﳍﻢ ﺍﷲ‪ ،‬ﻭﻳﺠﻌﻞ ﳍﻢ ﻣﻦ‬ ‫ﺣﻘﻮﻕ ﺍﷲ ﺍﻟﱵ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﻣﺸﺎﺭﻙ ﺷﻲءٌ‪ ،‬ﻛﻤﺎ ‪r‬ﻰ ﻋﻦ ﺍﻟﺘﻘﺼﲑ ﰲ ﺣﻘﻬﻢ ﰲ ﺍﻹﳝﺎﻥ ‪±‬ﻢ‪ ،‬ﻭﳏﺒﺘﻬﻢ‪،‬‬ ‫ﻭﺗﺮﻙ ﺗﻮﻗﲑﻫﻢ‪ ،‬ﻭﻋﺪﻡ ﺍﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﺫﻡ· ﺍﻟﻐﺎﻟﲔ ﻓﻴﻬﻢ ﻛﺎﻟﻨﺼﺎﺭﻯ ﻭﳓﻮﻫﻢ ﰲ ﻋﻴﺴﻰ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻛﻤﺎ ﺫﻡ·‬ ‫ﺍﳉﺎﻓﲔ ﳍﻢ ﻛﺎﻟﻴﻬﻮﺩ ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﰲ ﻋﻴﺴﻰ ﻣﺎ ﻗﺎﻟﻮﺍ ﻭﺫﻡ· ﻣﻦ ﻓﺮ·ﻕ ﺑﻴﻨﻬﻢ ﻓﺂﻣﻦ ﺑﺒﻌﺾ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻭﺃﺧﱪ ﺃﻥ‬ ‫ﻫﺬﺍ ﻛﻔﺮ ﲜﻤﻴﻌﻬﻢ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﺘﻌﻠﻖ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺣﻖ ﺍﻟﻌﻠﻤﺎء‪ ،‬ﻭﺍﻷﻭﻟﻴﺎء‪ ،‬ﳚﺐ ﳏﺒﺘﻬﻢ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺃﻗﺪﺍﺭﻫﻢ‪ ،‬ﻭﻻ ﳛﻞ ﺍﻟﻐﻠﻮ ﻓﻴﻬﻢ‬ ‫ﻭﺇﻋﻄﺎﺅﻫﻢ ﺷﻴﺌﴼ ﻣﻦ ﺣﻖ ﺍﷲ ﻭﺣﻖ ﺭﺳﻮﻟﻪ ﺍﳋﺎﺹ‪ ،‬ﻭﻻ ﳛﻞ ﺟﻔﺎﺅﻫﻢ ﻭﻋﺪﺍﻭ½ﻢ‪ ،‬ﻓﻤﻦ ﻋﺎﺩﻯ ﷲ ﻭﻟﻴﴼ ﻓﻘﺪ‬ ‫ﺑﺎﺭﺯﻩ ﺑﺎﳊﺮﺏ‪.‬‬ ‫ﻭﺃﻣﺮ ﺑﺎﻟﺘﻮﺳﻂ ﺑﺎﻟﻨﻔﻘﺎﺕ‪ ،‬ﻭﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭ‪r‬ﻰ ﻋﻦ ﺍﻹﻣﺴﺎﻙ‪ ،‬ﻭﺍﻟﺒﺨﻞ‪ ،‬ﻭﺍﻟﺘﻘﺘﲑ‪ ،‬ﻛﻤﺎ ‪r‬ﻰ ﻋﻦ ﺍﻹﺳﺮﺍﻑ‪،‬‬ ‫ﻭﺍﻟﺘﺒﺬﻳﺮ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪47‬‬ ‫ﻭﺃﻣﺮ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ ﺑﺎﻷﻗﻮﺍﻝ‪ ،‬ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭ‪r‬ﻰ ﻋﻦ ﺍﳉﱭ‪ ،‬ﻭﺫﻡ ﺍﳉﺒﻨﺎء ﻭﺃﻫﻞ ﺍﳋﹶﻮ‪ž‬ﺭ ﻭ ‪ž‬ﺿ ‪¢‬ﻌ ¡ﻒ ﺍﻟﻨﻔﻮﺱ‪،‬‬ ‫ﻛﻤﺎ ﺫﻡ ﺍﳌﺘﻬﻮﺭﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻠﻘﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ ﻭﺃﻳﺪﻳﻬﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ‪.‬‬ ‫ﻭﺃﻣﺮ ﻭﺣﺚﱠ ﻋﻠﻰ ﺍﻟﺼﱪ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭ‪r‬ﻰ ﻋﻦ ﺍﳉﺰﻉ‪ ،‬ﻭﺍﳍﻠﻊ‪ ،‬ﻭﺍﻟﺴﺨﻂ‪.‬‬ ‫ﻛﻤﺎ ‪r‬ﻰ ﻋﻦ ﺍﻟﺘﺠﺒ‪È‬ﺮ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﻘﺴﺎﻭﺓ‪ ،‬ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ‪.‬‬ ‫ﻭﺃﻣﺮ ﺑﺄﺩﺍء ﺣﻘﻮﻕ ﻣﻦ ﻟﻪ ﺣﻖ ﻋﻠﻴﻚ‪ ،‬ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻷﻗﺎﺭﺏ‪ ،‬ﻭﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﳓﻮﻫﻢ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‬ ‫ﻗﻮﻻﹰ ﻭﻓﻌﻼﹰ‪ ،‬ﻭﺫﻡ ﻣﻦ ﻗﺼ·ﺮ ﰲ ﺣﻘﻬﻢ‪ ،‬ﺃﻭ ﺃﺳﺎء ﺇﻟﻴﻬﻢ ﻗﻮﻻﹰ ﻭﻓﻌﻼﹰ‪ ،‬ﻛﻤﺎ ﺫﻡ ﻣﻦ ﻏﻼ ﻓﻴﻬﻢ ﻭﰲ ﻏﲑﻫﻢ ﺣﱴ‬ ‫ﻗﺪ·ﻡ ﺭﺿﺎﻫﻢ ﻋﻠﻰ ﺭﺿﺎ ﺍﷲ‪ ،‬ﻭﻃﺎﻋﺘﻬﻢ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ‪.‬‬ ‫ﻭﺃﻣﺮ ﺑﺎﻻﻗﺘﺼﺎﺩ ﺑﺎﻷﻛﻞ‪ ،‬ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭ‪r‬ﻰ ﻋﻦ ﺍﻟﺴﺮﻑ‪ ،‬ﻭﺍﻟﺘﺮﻑ‪ ،‬ﻛﻤﺎ ‪r‬ﻰ ﻋﻦ ﺍﻟﺘﻘﺼﲑ ﺍﻟﻀﺎﺭ‬ ‫ﻟﻠﻘﻠﺐ ﻭﺍﻟﺒﺪﻥ‪.‬‬ ‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﻤﺎ ﺃﻣﺮ ﺍﷲ ﺑﺸﻲء ﺇﻻ ﻛﺎﻥ ﻭﺳﻄﴼ ﺑﲔ ﺧﻠﻘﲔ ﺫﻣﻴﻤﲔ‪ :‬ﺗﻔﺮﻳﻂ ﺃﻭ ﺇﻓﺮﺍﻁ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪48‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬ ‫ﺣﺪﻭﺩ ﺍﷲ ﻗﺪ ﺃﻣﺮ ﲝﻔﻈﻬﺎ‪ ،‬ﻭ‪r‬ﻰ ﻋﻦ ﺗﻌ ‪Å‬ﺪﻳﻬﺎ ﻭﻗﺮﺑﺎ‪r‬ﺎ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪ž‬ﺍﻟﹾ ‪ž‬ﺤﺎ¡ﻓ ﹸﻈﻮ ﹶﻥ ¡ﻟﺤﺪﻭ ¡ﺩ ﺍﻟﻠﱠ¡ﻪ﴾ ]ﺍﻟﺘﻮﺑﺔ‪﴿ [١١٢ :‬ﺗ¡ﹾﻠﻚ‪ ž‬ﺣﺪﻭﺩ ﺍﻟﻠﱠ¡ﻪ ﹶﻓ ﹶﻼ ‪ž‬ﺗ ‪¢‬ﻌﺘ‪ž‬ﺪﻭﻫ‪ž‬ﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪¡﴿ [٢٢٩ :‬ﺗﻠﹾ ‪ž‬ﻚ‬ ‫ﺣﺪﻭﺩ ﺍﻟﻠﱠ¡ﻪ ﻓﹶ ﹶﻼ ‪ž‬ﺗ ﹾﻘﺮ‪ž‬ﺑﻮ ‪ž‬ﻫﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[١٨٧:‬‬ ‫ﺃﻣﺎ ﺣﺪﻭﺩ ﺍﷲ‪ :‬ﻓﻬﻲ ﻣﺎ ﺣ ·ﺪﻩ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﺍﻟﱵ ﺃﻣﺮﻫﻢ ﺑﻔﻌﻠﻬﺎ‪ ،‬ﻭﺍﶈ ·ﺮﻣﺎﺕ ﺍﻟﱵ ﺃﻣﺮﻫﻢ‬ ‫ﺑﺘﺮﻛﻬﺎ؛ ﻓﺎﳊﻔﻆ ﳍﺎ‪ :‬ﺃﺩﺍء ﺍﳊﻘﻮﻕ ﺍﻟﻼﺯﻣﺔ‪ ،‬ﻭﺗﺮﻙ ﺍﶈﺮ·ﻣﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪ .‬ﻭﻳﺘﻮﻗﻒ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻟﺘﺮﻙ‪ ،‬ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﳊﺪﻭﺩ ﻋﻠﻰ ﻭﺟﻬﻬﺎ؛ ﻟﻴﻌﺮﻑ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳊﻘﻮﻕ ﻓﻴﺆﺩﻳﻬﺎ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺍﻟﻮﺟﻪ ﻛﺎﻣﻠﺔ ﻏﲑ ﻧﺎﻗﺼﺔ‪ ،‬ﻭﻣﺎ ﻳﺪﺧﻞ ﰲ ﺍﶈﺮ·ﻣﺎﺕ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺗﺮﻛﻬﺎ؛ ﻭﳍﺬﺍ ﺫ·ﻡ ﺍﷲ ﻣﻦ ﱂ ﻳﻌﺮﻑ ﺣﺪﻭﺩ ﻣﺎ‬ ‫ﺃﻧﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻰ ﻣﻦ ﻋﺮﻑ ﺫﻟﻚ‪.‬‬ ‫ﻭﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﺗ¡ﻠﹾ ‪ž‬ﻚ ﺣﺪﻭﺩ ﺍﻟﱠﻠﻪ¡ ﻓﹶ ﹶﻼ ﺗ‪ž‬ﻌ‪ž¢‬ﺘﺪﻭ ‪ž‬ﻫﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٩:‬ﻛﺎﻥ ﺍﳌﺮﺍﺩ ‪±‬ﺎ ﻣﺎ ﺃﺣﻠﱠﻪ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻭﻣﺎ ﻓﺼ·ﻠﻪ‬ ‫ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ؛ ﻓﺈﻧﻪ ‪r‬ﻰ ﻋﻦ ﳎﺎﻭﺯ½ﺎ‪ ،‬ﻭﺃﻣﺮ ﲟﻼﺯﻣﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻣﺮ ﲟﻼﺯﻣﺔ ﻣﺎ ﺃﺣﻠﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺍﻟﺸﺮﺍﺏ‪،‬‬ ‫ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭ‪r‬ﻰ ﻣﻦ ﺗﻌﺪ‪Å‬ﻱ ﺫﻟﻚ ﺇﱃ ﻣﺎ ﺣ ·ﺮﻡ ﻣﻨﻬﺎ ﻣﻦ ﺍﳋﺒﺎﺋﺚ‪.‬‬ ‫ﻭﻛﻤﺎ ﺃﻣﺮ ﲟﻼﺯﻣﺔ ﻣﺎ ﺷﺮﻋﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﰲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﻟﻄﻼﻕ‪ ،‬ﻭﺍﻟ¡ﻌ ‪ž‬ﺪ ¡ﺩ ﻭﺗﻮﺍﺑﻊ ﺫﻟﻚ‪ ،‬ﻭ‪r‬ﻰ ﻋﻦ ﺗﻌﺪﻱ‬ ‫ﺫﻟﻚ ﺇﱃ ﻓﻌﻞ ﻣﺎ ﻻ ﳚﻮﺯ ﺷﺮﻋﴼ‪.‬‬ ‫ﻭﻛﻤﺎ ﺃﻣﺮ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺎ ﻓ ·ﺼﻠﻪ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﳌﻮﺍﺭﻳﺚ‪ ،‬ﻭﻟﺰﻭﻡ ﺣﺪﻩ‪ ،‬ﻭ‪r‬ﻰ ﻋﻦ ﺗﻌﺪ‪Å‬ﻱ ﺫﻟﻚ ﻭﺗﻮﺭﻳﺚ ﻣﻦ‬ ‫ﻻ ﻳﺮﺙ‪ ،‬ﻭﺣﺮﻣﺎﻥ ﻣﻦ ﻳﺮﺙ‪ ،‬ﻭﺗﺒﺪﻳﻞ ﻣﺎ ﻓﺮﺿﻪ ﻭﻓﺼ·ﻠﻪ ﺑﻐﲑﻩ‪.‬‬ ‫ﻭﺣﻴﺚ ﻗﺎﻝ‪﴿ :‬ﺗ¡ﻠﹾﻚ‪ ž‬ﺣﺪﻭﺩ ﺍﻟﱠﻠﻪ¡ ﻓﹶ ﹶﻼ ‪ž‬ﺗﻘﹾ ‪ž‬ﺮﺑﻮﻫ‪ž‬ﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٨٧:‬ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ ﺍﶈﺮﻣﺎﺕ؛ ﻓﺈﻥ ﻗﻮﻟﻪ‪﴿ :‬ﹶﻓﻼﹶ‬ ‫ﺗ‪ ž‬ﹾﻘﺮ‪ž‬ﺑﻮ ‪ž‬ﻫﺎ﴾ ‪r‬ﻲ‪ è‬ﻋﻦ ﻓﻌﻠﻬﺎ‪ ،‬ﻭ‪è r‬ﻲ ﻋﻦ ﻣﻘ ‪Å‬ﺪﻣﺎ½ﺎ ﻭﺃﺳﺒﺎ‪±‬ﺎ ﺍﳌﻮﺻﻠﺔ ﺇﻟﻴﻬﺎ ﻭﺍﳌﻮﻗﻌﺔ ‪±‬ﺎ‪ ،‬ﻛﻤﺎ ‪r‬ﺎﻫﻢ ﻋﻦ ﺍﶈﺮﻣﺎﺕ‬ ‫ﻋﻠﻰ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﻭﺑﻴ·ﻦ ﳍﻢ ﻭﻗﺖ ﺍﻟﺼﻴﺎﻡ ﻓﻘﺎﻝ‪¡﴿ :‬ﺗﻠﹾﻚ‪ ž‬ﺣﺪﻭﺩ ﺍﻟﱠﻠﻪ¡ ﻓﹶﻼﹶ ﺗ‪ ž‬ﹾﻘﺮ‪ž‬ﺑﻮ ‪ž‬ﻫﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [١٨٧:‬ﻭﻛﻤﺎ ﺣ ·ﺮﻡ ﻋﻠﻰ‬ ‫ﺍﻷﺯﻭﺍﺝ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﳑﺎ ﺁﺗﻮﺍ ﺃﺯﻭﺍﺟﻬﻢ ﺷﻴﺌﴼ ﺇﻻ ﺃﻥ ﻳﺄﺗﲔ ﺑﻔﺎﺣﺸﺔ ﻣﺒﻴ‪Å‬ﻨﺔ ﻗﺎﻝ‪¡﴿ :‬ﺗﻠﹾﻚ‪ ž‬ﺣﺪﻭﺩ ﺍﻟﻠﱠ¡ﻪ ﻓﹶﻼﹶ‬ ‫ﺗ‪ ž‬ﹾﻘ ‪ž‬ﺮﺑﻮ ‪ž‬ﻫﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪.[١٨٧:‬‬ ‫ﻭﻛﻤﺎ ﺻ ·ﺮﺡ ﺑﺎﶈ ·ﺮﻣﺎﺕ ﰲ ﻗﻮﻟﻪ‪ž ﴿ :‬ﻭﻻﹶ ‪ž‬ﺗﻘﹾﺮ‪ž‬ﺑﻮﺍ ﺍﻟ ‪Å‬ﺰﻧ‪ž‬ﻰ﴾ ]ﺍﻹﺳﺮﺍء‪ [٣٢:‬ﻭﻗﺎﻝ‪﴿ :‬ﻭ‪ž‬ﻻﹶ ‪ž‬ﺗ ﹾﻘ ‪ž‬ﺮﺑﻮﺍ ‪ž‬ﻣﺎ ﹶﻝ ﺍﻟﹾ‪ž‬ﻴ¡ﺘﻴﻢﹺ ﺇﹺﻻﱠ ﺑﹺﺎﻟﱠﺘ¡ﻲ‬ ‫¡ﻫ ‪ž‬ﻲ ﹾﺃ ‪¢‬ﺣ ‪ž‬ﺴﻦ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [١٥٢:‬ﻓﺎﳋﲑ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻔﻼﺡ ﰲ ﻣﻌﺮﻓﺔ ﺣﺪﻭﺩ ﺍﷲ‪ ،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺃﺻﻞ‬ ‫ﺍﻟﺸﺮ ﻭﺃﺳﺒﺎﺏ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳉﻬﻞ ﲝﺪﻭﺩ ﺍﷲ‪ ،‬ﺃﻭ ﺗﺮﻙ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺸ ·ﺮﻳﻦ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺑﺮﻋﺎﯾﺔ ﻣﺮﻛﺰ رﯾﺎض اﻟﺼﺎﻟﺤﯿﻦ اﻹﺳﻼﻣﻲ ‪49‬‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬ ‫ﺍﻷﺻﻞ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻓﻴﻬﺎ ﻗﻴﻮﺩ ﻻ ﺗﺜﺒﺖ ﺃﺣﻜﺎﻣﻬﺎ‬ ‫ﺇﻻ ﺑﻮﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻘﻴﻮﺩ ﺇﻻ ﰲ ﺁﻳﺎﺕ ﻳﺴﲑﺓ‬ ‫ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﻟﻄﻴﻔﺔ؛ ﻓﺈﻧﻪ ﻣﱴ ﺭﺗ·ﺐ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺣﻜﻤﴼ ﻋﻠﻰ ﺷﻲء‪ ،‬ﻭﻗﻴ·ﺪﻩ ﺑﻘﻴﺪ‪ ،‬ﺃﻭ ﺷ‪ž‬ﺮ‪ž‬ﻁﹶ ﻟﺬﻟﻚ ﺷﺮﻃﴼ‪،‬‬ ‫ﺗﻌﻠﻖ ﺍﳊﻜﻢ ﺑﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻫﺬﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻻ ﺣﺼﺮ ﻟﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﺫﻛﺮ‬ ‫ﺍﳌﺴﺘﺜﲎ ﻣﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺇﺫﺍ ﺗﻜﻠﱠﻤﻮﺍ ﻋﻠﻴﻬﺎ‪» :‬ﻫﺬﺍ ﻗﻴﺪ ﻏﲑ ﻣﺮﺍﺩ« ﻭﰲ ﻫﺬﻩ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ ﻧﻈﺮ؛ ﻓﺈﻥ ﻛﻞ ﻟﻔﻈﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻓﺈﻥ ﺍﷲ ﺃﺭﺍﺩﻫﺎ ﻭﻓﻴﻬﺎ ﻓﺎﺋﺪﺓ ﻗﺪ ﺗﻈﻬﺮ ﻟﻠﻤﺘﻜﻠﻢ‪ ،‬ﻭﻗﺪ ﲣﻔﻰ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻣﺮﺍﺩﻫﻢ ﺑﻘﻮﳍﻢ‪» :‬ﻏﲑ ﻣﺮﺍﺩ«‪ :‬ﺛﺒﻮﺕ ﺍﳊﻜﻢ ‪±‬ﺎ‪.‬‬ ‫ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺬﻛﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺃﺻﻮﻝ ﻭﻓﺮﻭﻉ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﻋﻠﻰ ﺣﺎﻟﺔ ﻳﱪﺯﻫﺎ ﻓﻴﻬﺎ ﻟﻌﺒﺎﺩﻩ؛‬ ‫ﻟﻴﻈﻬﺮ ﳍﻢ ﺣﺴﻨﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻣﺄﻣﻮﺭﴽ ‪±‬ﺎ‪ ،‬ﺃﻭ ﻗﺒﺤﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻣﻨﻬﻴﴼ ﻋﻨﻬﺎ‪.‬‬ ‫ﻭﻋﻨﺪ ﺗﺄﻣﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ‪±‬ﺬﺍ ﺍﻟﺼﺪﺩ ﻳﻈﻬﺮ ﻟﻚ ﻣﻨﻬﺎ ﻋﻴﺎﻧﴼ‪ ،‬ﻓﻤﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪ž‬ﻣ‪ž‬ﻦ‪ž ¢‬ﻳ ‪¢‬ﺪﻉ ﻣ‪ž‬ﻊ‪ ž‬ﺍﻟﱠﻠﻪ¡ ﺇﹺﻟﹶ ‪U‬ﻬﺎ‬ ‫ﺁ ‪ž‬ﺧ ‪ž‬ﺮ ﻻﹶ ﺑ ‪¢‬ﺮ ‪ž‬ﻫﺎ ﹶﻥ ﻟﹶﻪ ﺑﹺﻪ¡﴾ ]ﺍﳌﺆﻣﻨﻮﻥ‪ .[١١٧:‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻣﻦ ﺩﻋﺎ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺈﻧﻪ ﻛﺎﻓﺮ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻟﻪ‬ ‫ﺑﺮﻫﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﻗﻴﺪﻫﺎ ﺍﷲ ‪±‬ﺬﺍ ﺍﻟﻘﻴﺪ ﺑﻴﺎﻥ ﻟﺸﻨﺎﻋﺔ ﺍﻟﺸﺮﻙ ﻭﺍﳌﺸﺮﻙ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﺮﻙ ﻗﻄﻌﴼ ﻟﻴﺲ ﻟﻪ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻭﻻ‬ ‫ﻋﻘﻠﻲ‪ ،‬ﻭﺍﳌﺸﺮﻙ ﻟﻴﺲ ﺑﻴﺪﻩ ﻣﺎ ﻳﺴﻮﻍ ﻟﻪ ﺷﻴﺌﴼ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻔﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﻘﻴﺪ‪ :‬ﺍﻟﺘﺸﻨﻴﻊ ﺍﻟﺒﻠﻴﻎ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ‬ ‫ﺑﺎﳌﻌﺎﻧﺪﺓ‪ ،‬ﻭﳐﺎﻟﻔﺔ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﺄﻳﺪﻳﻬﻢ ﺇﻻ ﺃﻏﺮﺍﺽ ﻧﻔﺴﻴﺔ‪ ،‬ﻭﻣﻘﺎﺻﺪ ﺳﻴﺌﺔ‪ ،‬ﻭﺃ‪r‬ﻢ‬ ‫ﻟﻮ ﺍﻟﺘﻔﺘﻮﺍ ﺃﺩﱏ ﺍﻟﺘﻔﺎﺕ ﻟﻌﺮﻓﻮﺍ ﺃﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻻ ﻳﺴﺘﺠﻴﺰﻩ ﻣﻦ ﻟﻪ ﺃﺩﱏ ﺇﳝﺎﻥ ﻭﻻ ﻣﻌﻘﻮﻝ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭ ‪ž‬ﺭﺑ‪ž‬ﺎ¡ﺋﺒﻜﹸﻢ ﺍﻟﻼﱠﺗ¡ﻲ ﻓ¡ﻲ ﺣﺠﻮ ﹺﺭﻛﹸ ‪¢‬ﻢ ¡ﻣ ‪¢‬ﻦ ﹺﻧﺴ‪ž‬ﺎﺋ¡ﻜﹸﻢ ﺍﻟ ﱠﻼﺗ¡ﻲ ‪ž‬ﺩﺧ‪ž‬ﻠﹾﺘﻢ‪ ¢‬ﺑﹺﻬﹺ ·ﻦ﴾ ]ﺍﻟﻨﺴﺎء‪ [٢٣:‬ﻣﻊ ﺃﻥ‬ ‫ﻛﻮ‪r‬ﺎ ﰲ ﺣ¡ﺠ‪¢‬ﺮﻩ ﺃﻭ ﻏﹶﻴ‪¢‬ﺮﹺ ﺣ¡ﺠ‪¢‬ﺮﻩ ﻟﻴﺲ ﺷﺮﻃﴼ ﻟﺘﺤﺮﳝﻬﺎ؛ ﻓﺈ‪r‬ﺎ ﲢﺮﻡ ﻣﻄﻠﻘﴼ‪ ،‬ﻭﻟﻜﻦ ﺫﻛﺮ ﺍﷲ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﺗﺸﻨﻴﻌﴼ‬ ‫ﳍﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﻘﺒﻴﺢ ﺇﺑﺎﺣﺔ ﺍﻟﺮﺑﻴﺒﺔ ﺍﻟﱵ ﻫﻲ ﰲ ﺣﺠﺮ ﺍﻹﻧﺴﺎﻥ ﲟﻨﺰﻟﺔ ﺑﻨﺘﻪ‪ ،‬ﻓﺬﻛﺮ ﺍﷲ ﺍﳌﺴﺄﻟﺔ ﻣﺘﺠﻠﻴﺔ‬ ‫ﺑﺜﻴﺎﺏ ﻗﺒﺤﻬﺎ ﻟﻴﻨﻔﱢﺮ ﻋﻨﻬﺎ ﺫﻭﻱ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﺘﺤﺮﱘ ﱂ ﻳﻌﱠﻠﻖ ﲟﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﺎﻷﻧﺜﻰ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻣﺒﺎﺣﺔ ﻣﻄﻠﻘﴼ‪ ،‬ﺃﻭ ﳏﺮﻣﺔ ﻣﻄﻠﻘﴼ‪ ،‬ﺳﻮﺍء ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺃﻡ ﻻ‪ ،‬ﻛﺤﺎﻟﺔ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺎء ﺍﶈﻠﱠﻼﺕ ﻭﺍﶈﺮ·ﻣﺎﺕ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﻻﹶ ﺗ‪ ž‬ﹾﻘﺘﻠﹸﻮﺍ ﹶﺃ ‪¢‬ﻭ ﹶﻻ ‪ž‬ﺩ ﹸﻛ ‪¢‬ﻢ ¡ﻣ ‪¢‬ﻦ ﹺﺇﻣ‪¢‬ﻼﹶﻕﹴ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [١٥١:‬ﻭ﴿ ‪ž‬ﺧ ‪¢‬ﺸ‪ž‬ﻴﺔﹶ ﹺﺇﻣ‪ ¢‬ﹶﻼﻕﹴ﴾ ]ﺍﻹﺳﺮﺍء‪ [٣١:‬ﻣﻊ ﺃﻧﻪ‬ ‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻞ ﺍﻷﻭﻻﺩ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﺎﻟﻔﺎﺋﺪﺓ ﰲ ﺫﻛﺮ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ :‬ﺃ‪r‬ﺎ ﺣﺎﻟﺔ ﺟﺎﻣﻌﺔ‬ ‫ﻟﻠﺸﺮ ﻛﻠﻪ‪ :‬ﻛﻮﻧﻪ ﻗﺘﻼﹰ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﻗﺘﻞ ﻣﻦ ﺟﺒﻠﺖ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺷﺪﺓ ﺍﻟﺸﻔﻘﺔ ﺍﻟﱵ ﻻ ﻧﻈﲑ ﳍﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻮﻥ‬ ‫ﺫﻟﻚ ﺻﺎﺩﺭﴽ ﻋﻦ ﺍﻟﺘﺴﺨﻂ ﻟﻘﺪﺭ ﺍﷲ‪ ،‬ﻭﺇﺳﺎءﺓ ﺍﻟﻈﻦ ﺑﺎﷲ‪.‬‬

‫اﻟﻘﻮاﻋﺪ اﻟﺤﺴﺎن اﻟﻤﺘﻌﻠﻘﺔ ﺑﺘﻔﺴﯿﺮ اﻟﻘﺮآن‬ ‫‪50‬‬ ‫ﻓﻬﻢ ﺗﱪ·ﻣﻮﺍ ﺑﺎﻟﻔﻘﺮ ﻫﺬﺍ ﺍﻟﺘﱪ‪È‬ﻡ‪ ،‬ﻭﺃﺳﺎﺅﻭﺍ ﻇﻨﻮ‪r‬ﻢ ﺑﺮ‪±‬ﻢ ﺣﻴﺚ ﻇﻨﻮﺍ ﺃ‪r‬ﻢ ﺇﻥ ﺃﺑﻘﻮﻫﻢ ﺯﺍﺩ ﻓﻘﺮﻫﻢ‪ ،‬ﻭﺍﺷﺘﺪﺕ‬ ‫ﺿﺮﻭﺭ½ﻢ‪ ،‬ﻓﺼﺎﺭ ﺍﻷﻣﺮ ﺑﺎﻟﻌﻜﺲ‪ .‬ﻭﺃﻳﻀﴼ‪ :‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﻬﻴﴼ ﻋﻦ ﻗﺘﻠﻬﻢ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺍﻟﱵ ﺩﻓﻌﻬﻢ ﺇﻟﻴﻬﺎ‬ ‫ﺧﺸﻴﺔ ﺍﻻﻓﺘﻘﺎﺭ‪ ،‬ﺃﻭ ﺣﺪﻭﺛﻪ‪ ،‬ﻓﻔﻲ ﻏﲑ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪ .‬ﻭﺃﻳﻀﴼ‪ :‬ﻓﻔﻲ ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻠﺤﺎﻟﺔ‬ ‫ﺍﳌﻮﺟﻮﺩﺓ ﻏﺎﻟﺒﴼ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﺎﻟﺘﻌﺮﺽ ﻟﺬﻛﺮ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺟﻮﺩﺓ ﺍﳊﺎﺩﺛﺔ ﻳﻜﻮﻥ ﺃﺟﻠﻰ ﻭﺃﻭﺿﺢ ﻟﻠﻤﺴﺎﺋﻞ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺮﺟﻌﺔ‪ž ﴿ :‬ﻭﺑﻌﻮﻟﹶﺘﻬﻦ· ﺃﹶﺣ‪ž‬ﻖ‪ È‬ﺑﹺﺮ‪ž‬ﺩ‪¡ Å‬ﻫﻦ· ¡ﻓﻲ ﺫﹶ¡ﻟ ‪ž‬ﻚ ﹺﺇ ﹾﻥ ﺃﹶ ‪ž‬ﺭﺍﺩﻭﺍ ﹺﺇ ‪¢‬ﺻ ﹶﻼﺣ‪U‬ﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٢٨:‬ﻓﻤﻦ‬ ‫ﺍﻟﻌﻠﻤﺎء ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﺃﻧﻪ ﻳﺴﺘﺤﻖ ﺭﺩﻫﺎ‪ ،‬ﺳﻮﺍء ﺃﺭﺍﺩ ﺍﻹﺻﻼﺡ ﺃﻭ ﱂ ﻳﺮﺩﻩ؛ ﻓﻴﻜﻮﻥ ﺫﻛﺮ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻴﺪ ﺣﺜﹼﴼ ﻋﻠﻰ ﻟﺰﻭﻡ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﻗﺼﺪ ﺍﻹﺻﻼﺡ‪ ،‬ﻭﲢﺮﳝﴼ ﻟﺮﺩ‪Å‬ﻫﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﻀﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳝﻠﻚ‬ ‫ﺭﺩﻫﺎ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﺄﹶ ‪¢‬ﻣﺴِﻜﹸﻮﻫ ·ﻦ ﺑﹺﻤ‪ž‬ﻌ‪¢‬ﺮﻭ ‪ê‬ﻑ ﺃﹶﻭ‪ ¢‬ﺳ‪ž‬ﺮ‪Å‬ﺣﻮﻫﻦ· ﹺﺑ ‪ž‬ﻤ ‪¢‬ﻌﺮﻭ ‪ê‬ﻑ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٣١:‬ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎء ﻣﻦ ﺟﻌﻞ‬ ‫ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻋﻠﻰ ﺍﻷﺻﻞ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺃﻥ ﺍﻟﺰﻭﺝ ﻻ ﻳﺴﺘﺤﻖ ﺭﺟﻌﺔ ﺯﻭﺟﺘﻪ ﰲ ﻋﺪ½ﺎ ﺇﻻ ﺇﺫﺍ ﻗﺼﺪ ﺍﻹِﺻﻼﺡ‪ ،‬ﻓﺄﻣﺎ‬ ‫ﺇﺫﺍ ﻗﺼﺪ ﺿﺪ ﺫﻟﻚ ﻓﻼ ﺣﻖ ﻟﻪ ﰲ ﺭﺟﻌﺘﻬﺎ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ž ﴿ :‬ﻭﹺﺇﻥﹾ ﹸﻛ‪¢‬ﻨﺘ ‪¢‬ﻢ ﻋ‪ž‬ﻠﹶﻰ ﺳ‪ž‬ﹶﻔﺮﹴ ‪ž‬ﻭﻟﹶ ‪¢‬ﻢ ﺗ‪ ž‬ﹺﺠﺪﻭﺍ ﻛﹶﺎﺗ¡ﺒ‪U‬ﺎ ﹶﻓ ﹺﺮﻫ‪ž‬ﺎﻥﹲ ‪ž‬ﻣ ﹾﻘﺒﻮﺿ‪ž‬ﺔﹲ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٨٣:‬ﻣﻊ ﺃﻥ ﺍﻟﺮﻫﻦ‬ ‫ﻳﺼﺢ ﺣﻀﺮﴽ ﻭﺳﻔﺮﴽ‪ ،‬ﻓﻔﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﺃﻥ ﺍﷲ ﺫﻛﺮ ﺃﻋﻠﻰ ﺍﳊﺎﻻﺕ‪ ،‬ﻭﺃﺷﺪ ﺍﳊﺎﺟﺎﺕ ﻟﻠﺮﻫﻦ‪ ،‬ﻭﻫﻲ ﻫﺬﻩ‬ ‫ﺍﳊﺎﻟﺔ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺍﻟﻜﺎﺗﺐ ﻣﻔﻘﻮﺩ‪ ،‬ﻭﺍﻟﺮﻫﻦ ﻣﻘﺒﻮﺽ‪ ،‬ﻓﺄﺣﻮﺝ ﻣﺎ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺮﻫﻦ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﱵ‬ ‫ﺗﻌﺬﺭﺕ ﻓﻴﻬﺎ ﺍﻟﺘﻮﺛﻘﺎﺕ ﺇﻻ ﺑﺎﻟﺮﻫﻦ ﺍﳌﻘﺒﻮﺽ‪ .‬ﻭﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻨﺎﺱ ﰲ ﻗﻴﺪ ﺍﻟﺴﻔﺮ‪ ،‬ﻓﻜﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﰲ‬ ‫ﻗﻴﺪﻩ ﺑﺎﻟﻘﺒﺾ‪ ،‬ﻭﺃﻥ ﻗﺒﻀﻪ ﻟﻴﺲ ﺷﺮﻃﴼ ﻟﺼﺤﺘﻪ‪ ،‬ﻭﺇﳕﺎ ﺫﻟﻚ ﻟﻼﺣﺘﻴﺎﻁ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺍﻻﺳﺘﻴﺜﺎﻕ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﹶﻘﹾﺪ‬ ‫ﺍﻟﻜﺎﺗﺐ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪ž‬ﺍﺳ‪¢‬ﺘ‪ž‬ﺸ‪ ¢‬ﹺﻬﺪﻭﺍ ‪ž‬ﺷ ﹺﻬﻴﺪ‪ž‬ﻳ‪ ¢‬ﹺﻦ ¡ﻣ ‪¢‬ﻦ ﹺﺭ ‪ž‬ﺟﺎﻟ¡ﻜﹸﻢ‪ ¢‬ﹶﻓﺈﹺﻥﹾ ﹶﻟ ‪¢‬ﻢ ‪ž‬ﻳﻜﹸﻮ‪ž‬ﻧﺎ ‪ž‬ﺭﺟﻠﹶﻴ‪¢‬ﻦﹺ ﻓﹶﺮ‪ž‬ﺟﻞﹲ ‪ž‬ﻭﺍ ‪¢‬ﻣﺮ‪ž‬ﺃﹶﺗ‪ž‬ﺎ ¡ﻥ ¡ﻣﻤ‪¢ ž‬ﻦ ﺗ‪¢ ž‬ﺮ ‪ž‬ﺿﻮ‪ ¢‬ﹶﻥ‬ ‫ﻣ¡ﻦ‪ ž‬ﺍﻟﺸ‪È‬ﻬ‪ž‬ﺪ‪ž‬ﺍِء﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٨٢:‬ﻣﻊ ﺃﻥ ﺍﳊﻖ ﻳﺜﺒﺖ ﺑﺎﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺗﲔ‪ ،‬ﻭﻟﻮ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺮﺟﻠﲔ‪ ،‬ﻟﻜﻦ ﺫﻛﺮ ﺍﷲ‬ ‫ﺃﻛﻤﻞ ﺣﺎﻟﺔ ﳛﺼﻞ ‪±‬ﺎ ﺍﳊﻔﻆ ﻟﻠﺤﻘﻮﻕ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﻨﱯ ﷺ ﻗﻀﻰ ﺑﺎﻟﺸﺎﻫﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻊ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺍﻵﻳﺔ ﻟﻴﺲ‬ ‫ﻓﻴﻬﺎ ﺫﻟﻚ ﳍﺬﻩ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻵﻳﺔ ﺃﺭﺷﺪ ﺍﷲ ﻓﻴﻬﺎ ﻋﺒﺎﺩﻩ ﺇﱃ ﺃﻋﻠﻰ ﺣﺎﻟﺔ ﳛﻔﻈﻮﻥ ‪±‬ﺎ ﺣﻘﻮﻗﻬﻢ ﻟﺘﻤﺎﻡ‬ ‫ﺭﺍﺣﺘﻬﻢ‪ ،‬ﻭﺣﺴﻢ ﺍﺧﺘﻼﻓﻬﻢ ﻭﻧﺰﺍﻋﻬﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﻓﺬﹶ ﱢﻛﺮ‪ ¢‬ﹺﺇﻥﹾ ‪ž‬ﻧﻔﹶ‪ž‬ﻌ ¡ﺖ ﺍﻟ ﱢﺬ ﹾﻛﺮ‪ž‬ﻯ﴾ ]ﺍﻷﻋﻠﻰ‪ [٩:‬ﻓﺈ‪r‬ﺎ ﻣﻦ ﺃﺻﻞ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻳﻈﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃ‪r‬ﺎ‬ ‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﺃﻧﻪ ﳚﺐ ﺍﻟﺘﺬﻛﲑ ﻧﻔﻌﺖ ﺃﻭ ﱂ ﺗﻨﻔﻊ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﻏﻠﻂ‪ ،‬ﹶﻓ‪ž‬ﻨ ﹾﻔﻊ ﺍﻟﺬﻛﺮﻯ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﳛﺼﻞ ‪±‬ﺎ‬ ‫ﺍﳋﲑ ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﺃﻭ ﻳﺰﻭﻝ ‪±‬ﺎ ﺍﻟﺸﺮ ﻛﻠﻪ ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺿﺮﺭ ﺍﻟﺘﺬﻛﲑ ﺃﻋﻈﻢ ﻣﻦ ﻧﻔﻌﻪ ﻓﺈﻧﻪ ﻣﻨﻬﻲ ﻋﻨﻪ‬ ‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻛﻤﺎ ‪r‬ﻰ ﺍﷲ ﻋﻦ ﺳﺐ‪ Å‬ﺁﳍﺔ ﺍﳌﺸﺮﻛﲔ ﺇﺫﺍ ﻛﺎﻥ ﻭﺳﻴﻠﺔ ﻟﺴﺐ‪ Å‬ﺍﷲ‪ ،‬ﻭﻛﻤﺎ ﻳﻨﻬﻰ ﻋﻦ ﺍﻷﻣﺮ‬ ‫ﺑﺎﳌﻌﺮﻭﻑ ﺇﺫﺍ ﻛﺎﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺷﺮ ﺃﻛﱪ‪ ،‬ﺃﻭ ﻓﻮﺍﺕ ﺧﲑ ﺃﻛﺜﺮ ﻣﻦ ﺍﳋﲑ ﺍﻟﺬﻱ ﻳﺆﻣﺮ ﺑﻪ‬