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5428
1.
2.
ﺍﻹﻧﺴـﺎﻥ ﻭﻋﻼﻗﺘﻪ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺍﳉﺎﻥ
ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﻨﺼﻮﺭ ﺍﻟﺮﻓﺎﻋﻲ ﻋﺒﻴﺪ ﻭﻜﻴل ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻟﻠﻤﺴﺎﺠﺩ ﻭﺸﺌﻭﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺴﺎﺒﻕ
3.
ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ
ﺍﻟﺭﺤﻴﻡ ﺍﻟﻡ * ﺫ ِ ﺍﻟﻜ ﹶﺎﺏ ﻻ ﺭﻴﺏ ِﻴﻪ ﻫ ﻯ ﻟﻠﻤﺘ ِﻴﻥ * ﺍﻟ ِﻴﻥ ﻴﺅﻤ ﹸﻭﻥ ِﺎﻟﻐﻴﺏ ﻭﻴ ِﻴ ﻭﻥ ﺍﻟﺼﻼﺓ ﹶﻟﻙ ﹾ ِﺘ ﹶ ﻓ ِ ﺩ ﱢ ﹾ ﱠﻘ ﱠﺫ ِ ْ ﻨ ﺒ ﹾ ﹶ ِ ﻘ ﻤ ﹶ ﹶ ﻭﻤ ﺎ ﺭﺯﻗ ﹶﺎﻫﻡ ﻴﻨﻔ ﹸﻭﻥ * ﺍﻟ ِﻴﻥ ﻴﺅﻤ ﹸﻭﻥ ﺒ ﺎ ﺃﻨ ِل ِﻟﻴ ﻭ ﺎ ﺃﻨ ِل ِﻥ ﻗﺒ ِـﻙ ﻭ ِـﺎﻵ ِ ِ ـﻡ ِ ﻤ ﹾﻨ ﹾ ِﻘ ﻭ ﱠﺫ ِ ْ ﻨ ِ ﻤ ُ ﹾﺯ َ ﺇ ﹶ ﻙ ﻤ ُ ﹾﺯ َ ﻤ ﹶ ﻠ ﺒ َﺨﺭﺓ ﻫ ﻴﻭﻗﻨﹸﻭﻥ * ﺃُﻭﹶﻟﺌِﻙ ﻋﻠﹶﻰ ﻫﺩﻯ ﻤﻥ ﺭﺒﻬﻡ ﻭﺃُﻭﹶﻟﺌِﻙ ﻫﻡ ﺍ ﹾﻟﻤﻔِﻠﺤﻭﻥ ﹾ ِ ِ ]ﺍﻟﺒﻘﺭﺓ: ١ – ٥[ ﺼﺩﻕ ﺍﷲ ﺍﻟﻌﻅﻴﻡ ٣
4.
ﺍﻟﻔﻬﺭﺱ ﻣﻘﺪﻣﺔ ............................................................................................................................... ٥
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ اﻹﻧﺴـــﺎن........................................................................................................................... ٧ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ اﻟﻤﻼﺋﻜـــﺔ ........................................................................................................................ ٩٥ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ اﻟﺠـــﻦ ............................................................................................................................ ٣٨ اﻟﺨﺎﺗﻤﺔ ......................................................................................................................... ٣٧١ ٤
5.
ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ
ﺍﻟﺭﺤﻴﻡ ﻤﻘﺩﻤﺔ: ﺍﻟﺤﻤﺩ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ.. ﻨﺤﻤﺩﻩ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻭﻨﺴﺘﻬﺩﻴﻪ.. ﻭﻨﺘﻭﺏ ﺇﻟﻴـﻪ ﻭﻨـﺴﺘﻐﻔﺭﻩ.. ﻭﻨﻌﻭﺫ ﺒﻪ ﻤﻥ ﺸﺭﻭﺭ ﺃﻨﻔﺴﻨﺎ ﻭﻤﻥ ﺴﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ.. ﻭﻨﺴﺄﻟﻪ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻴﺄﺨﺫ ﺒﻴﺩﻨﺎ ﺇﻟـﻰ ﻁﺭﻴـﻕ ﺍﻟﺨﻴﺭ.. ﻭﻴﻬﺩﻴﻨﺎ ﺇﻟﻰ ﺼﺭﺍﻁﻪ ﺍﻟﻤﺴﺘﻘﻴﻡ.. ﻭﺃﺸﻬﺩ ﺃﻥ ﺴﻴﺩﻨﺎ ﻭﻨﺒﻴﻨﺎ ﻤﺤﻤـ ﺍ ﻋﺒـﺩ ﺍﷲ ﻭﺭﺴـﻭﻟﻪ.. ﺩ ﺃﺭﺴﻠﻪ ﺍﷲ ﺒﺎﻟﻬﺩﻯ ﻭﺩﻴﻥ ﺍﻟﺤﻕ.. ﻭﺃﻨﺯل ﻋﻠﻴﻪ ﺍﻟﻘﺭﺁﻥ.. ﻜﺘﺎﺏ ﺃﺤﻜﻤﺕ ﺁﻴﺎﺘﻪ.. ﻓﻴﻪ ﻨﺒﺄ ﻤﻥ ﻗﺒﻠﻨـﺎ.. ﻭﺨﺒﺭ ﻤﺎ ﺒﻌﺩﻨﺎ.. ﻭﺤﻜﻡ ﻤﺎ ﺒﻴﻨﻨﺎ.. ﺍﺴﺘﻤﻌﺕ ﺇﻟﻴﻪ ﺍﻟﺠﻥ.. ﻓﻘﺎﻟﻭﺍ ﺇﻨﺎ ﺴﻤﻌﻨﺎ ﻗﺭﺁ ﹰﺎ ﻋﺠ ﺎ ﻴﻬﺩﻱ ﺇﻟـﻰ ﺒ ﻨ ﺍﻟﺭﺸﺩ ﻓﺂﻤﻨﺎ ﺒﻪ ﻭﻟﻥ ﻨﺸﺭﻙ ﺒﺭﺒﻨﺎ ﺃﺤ ﺍ.. ﻓﺎﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻤﻌﺠﺯﺓ ﺍﻟﻨﺒﻲ ﻤﺤﻤﺩ ﺇﻟـﻰ ﺃﻥ ﺘﻘـﻭﻡ ﺩ ﺍﻟﺴﺎﻋﺔ.. ﺤﻴﺙ ﹸﺘﻤﺕ ﺍﻟﺭﺴﺎﻻﺕ ﻭﺍﻟﻨﺒﻭﺍﺕ.. ﻓﻼ ﺭﺴﻭل ﻭﻻ ﻨﺒﻲ ﺒﻌﺩ ﺍﻟﻨﺒﻲ ﺍﻟﻌﻅﻴﻡ ﻤﺤﻤـﺩ .. ﺨ ﻭ ﹸﺘﻤﺕ ﺍﻟﻜﺘﺏ ﺍﻟﺴﻤﺎﻭﻴﺔ ﺒﺎﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.. ﻭﻨﺯل ﻗﻭل ﺍﷲ ﺘﻌﺎﻟﻰ: ﺍﻟﻴﻭﻡ ﺃﻜﻤﻠﹾـﺕ ﻟ ﹸـﻡ ِﻴـﻨﻜﻡ ﹾ َ ﹾ ﹸ ﹶﻜ ﺩ ﹶ ﹸ ﺨ ﻭﺃﺘﻤﻤﺕ ﻋﻠﻴﻜﻡ ﻨﻌﻤ ِﻲ ﻭﺭ ِﻴﺕ ﻟ ﹸﻡ ﺍ ِﺴﻼ ِ ﻴ ﹰﺎ ] ﺍﻟﻤﺎﺌﺩﺓ: ٣[.. ﻭﻤﻥ ﻟﺤﻅﺔ ﻨﺯﻭل ﺍﻟﻘﺭﺁﻥ ﺇﻟﻰ َﹾ ﹸ ﹶ ﹸ ِ ﺘ ﻀ ﹸ ﹶﻜ ﻹ ﹶﻡ ﺩ ﻨ ﺃﻥ ﹸﺘﻡ ﻭﺤﻲ ﺍﷲ ﺇﻟﻰ ﺃﻥ ﺘﻘﻭﻡ ﺍﻟﺴﺎﻋﺔ ﻭﻫﻭ ﻤﻌﺠﺯﺓ ﺍﻟﻨﺒﻲ ﺍﻟﻌﻅﻴﻡ.. ﻭﻟﻘﺩ ﺃﺼﺒﺢ ﺍﻟﻘﺭﺁﻥ ﺤﺠﺔ ﺍﷲ ﺨ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻷﻨﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺫﻱ ﻻ ﺭﻴﺏ ﻓﻴﻪ.. ﻤﻥ ﻗﺎل ﺒﻪ ﺼﺩﻕ.. ﻭﻤﻥ ﺤﻜﻡ ﺒﻪ ﻋﺩل.. ﻭﻤـﻥ ﺩﻋﺎ ﺇﻟﻴﻪ ﻫﺩﻱ ﺇﻟﻰ ﺼﺭﺍﻁ ﻤﺴﺘﻘﻴﻡ.. ﺼﻠﻰ ﺍﷲ ﻭﺴﻠﻡ ﻭﺒﺎﺭﻙ ﻋﻠﻰ ﺴﻴﺩﻨﺎ ﻤﺤﻤﺩ ﺍﻟﺫﻱ ﺘﻠﻘﻰ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﺭﺒﻪ ﻭﻨﻘﻠﻪ ﺇﻟﻴﻨـﺎ ﺒﺩﻗـﺔ ﻭﺃﻤﺎﻨﺔ ﻭﺼﺩﻕ ﻭﻓﻁﺎﻨﺔ.. ﻟﻡ ﻴﺯﺩ ﻓﻴﻪ ﺤﺭ ﹰﺎ.. ﻭﻟﻡ ﻴﻨﻘﺹ ﻤﻨﻪ ﻜﻠﻤﺔ ﻷﻥ ﺍﻟﺫﻱ ﺃﻨﺯﻟﻪ ﺇﻟﻴﻪ ﻗﺎل ﻟـﻪ: ﻓ ﺎ ﺃﻴ ﺎ ﺍﻟﺭ ﻭل ﺒﻠﻎ ﺎ ﺃﻨ ِل ِﻟﻴ ِ ﻥ ﺭﺒﻙ ﻭِﻥ ﻟﻡ ﺘﻔﻌل ﻓ ﺎ ﻠﻐﺕ ﺭ ﺎﻟﺘﻪ ﺍﷲ ﻴﻌﺼﻤﻙ ﻤﻥ ﻴ َ ﻬ ﺴ ُ ﱢ ﹾ ﻤ ُ ﹾﺯ َ ﺇ ﹶ ﻙ ﻤ ﺇ ﱠ ﹶ ﹾ ْ ﹶﻤ ﺒﱠ ﹾ ﹶ ِﺴ ﹶ ﹶ ﻭ ُ ِ ِ ﺍﻟ ﱠﺎﺱ ] ﺍﻟﻤﺎﺌﺩﺓ: ٧٦[.. ﻟﻬﺫﺍ ﻨﻘل ﺍﻟﺭﺴﻭل ﺍﻟﻘﺭﺁﻥ ﺇﻟﻰ ﺃﺼﺤﺎﺒﻪ ﺍﻟﺫﻴﻥ ﺘﻠﻘﻭﻩ ﻤﻨﻪ ﺒﻘﺒﻭل ﺤﺴﻥ ﻨ ِ ﻓﺤﻔﻅﻭﻩ ﻓﻲ ﺼﺩﻭﺭﻫﻡ ﻭﻜﺘﺒﻭﻩ ﺒﺄﻴﺩﻴﻬﻡ.. ﻭﻜﺎﻨﺕ ﻤﺭﺍﺠﻌﺔ ﺍﻟﻘﺭﺁﻥ ﺒﺩﻗﺔ ﻭﺃﻤﺎﻨﺔ.. ﺤﻴﺙ ﺇﻥ ﺴـﻴﺩﻨﺎ ﺠﺒﺭﻴل ﺃﻤﻴﻥ ﻭﺤﻲ ﺍﻟﺴﻤﺎﺀ ﻜﺎﻥ ﻴﺭﺍﺠﻊ ﺍﻟﻘﺭﺁﻥ ﻤﻊ ﺍﻟﻨﺒﻲ ﻤﺭﺓ ﻓﻲ ﺸﻬﺭ ﺭﻤﻀﺎﻥ ﻤﻥ ﻜل ﻋﺎﻡ.. ﻭﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺫﻱ ﺍﻨﺘﻘل ﻓﻴﻪ ﺍﻟﺭﺴﻭل ﺇﻟﻰ ﺍﻟﺭﻓﻴﻕ ﺍﻷﻋﻠﻰ ﺘﻤﺕ ﺍﻟﻤﺭﺍﺠﻌﺔ ﻤﺭﺘﻴﻥ ﻟﻴﻜﻭﻥ ﺍﻟﻘـﺭﺁﻥ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻜﻤﺎ ﻨﺯل ﻤﻥ ﺭﺏ ﺍﻟﻨﺎﺱ.. ﻭﻟﻬﺫﺍ ﻗﺎل ﻨ ﻟﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ: ﺇ ﱠﺎ ﻨﺤﻥ ﻨﺯﻟ ﹶﺎ ﺍﻟـﺫﻜﺭ ﱢﹾ ِﻨ ﹶ ﹶ ﹾ ﻨ ﻤﺯ ﻭﺇ ﱠﺎ ﻟﻪ ﻟ ﺎﻓ ﹸﻭ ] ﺍﻟﺤﺠﺭ: ٩[. ِ ﻨ ﹶ ﹶﺤ ِﻅ ﻥ ﻭﻴﻘﻭل ﺴﺒﺤﺎﻨﻪ ﻓﻲ ﺤﻕ ﻤﻥ ﺘﻠﻘﺎﻩ: ﻭﻟﻭ ﺘﻘﻭل ﻋﻠﻴ ﹶﺎ ﺒﻌﺽ ﺍﻷ ﹶﺎ ِﻴ ِ ٥٤. ﻷﺨﺫ ﹶﺎ ﻤﻨﹾـﻪ ﹶ ﹾﻨ ِ ﹶ ﹶ ﹶ َ ﹶ ﻨ ﻗ ﻭ ل ِﺎﻟﻴ ِﻴﻥ ٦٤. ﺜ ﻟﻘﻁﻌ ﹶﺎ ﻤﻨﻪ ﺍﻟﻭ ِﻴﻥ ٧٤. ﻓ ﺎ ِﻨ ﹸﻡ ﻤﻥ ﺃ ٍ ﻋﻨﻪ ﺎﺠ ِﻴﻥ ٨٤. ﻭﺇﻨﻪ ﻟ ﹶـﺫﻜﺭﺓ ِﱠ ﹶﺘ ﹾ ِ ﹲ ﹶ ﻤ ﻤ ﻜ َ ﺤ ﺩ ﹾ ﺤ ِ ﺯ ﹸﻡ ﹶ ﹶ ﹶ ﻨ ِ ﹾ ﹾ ﺘ ﺒ ﹾ ﻤ ِ ﱢﻠﻤ ﱠ ِﻴﻥ َ٩٤. ﻭﺇ ﱠﺎ ﻟﻨﻌﻠﻡ ﺃﻥ ِﻨ ﹸﻡ ﻤﻜﺫ ِﻴﻥ٠٥. ﻭﺇﻨﻪ ﻟ ﺴ ﺓ ﻋ ﹶﻰ ﺍﻟ ﹶﺎﻓ ِﻴﻥ ١٥. ﻭﺇ ﱠـﻪ ﻟ ـﻕ ِﻨ ﹶﺤ ﱡ ِ ﱠ ﹶﺤ ﺭ ﹲ ﻠ ﹾﻜ ِﺭ ِﻨ ﹶ ﹶ ﹶ َ ﻤ ﻜ ﹶ ﱢﺒ ﻟ ﹾ ﺘﻘ ﺍﻟﻴ ِﻴﻥ ِ٢٥.ﻓﺴﺒﺢ ِﺎﺴﻡ ﺭﺒﻙ ﺍﻟﻌ ِﻴﻡ ] ﺍﻟﺤﺎﻗﺔ: ٤٤ – ٢٥[. ﹶ ﺒ ِ ﹾ ﻅ ِ ﹾ ﻘ ٥
6.
ﻟﻬﺫﺍ ﻗﺎﻤﺕ ﺍﻟﺤﺠﺔ
ﺒﺎﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻷﻨﻪ ﻜﺘﺎﺏ ﻴﺘﺤﺩﺙ ﻋﻥ ﻜل ﺸﻲﺀ.. ﻭﺃﻨـﺕ ﺃﻴﻬـﺎ ﺍﻹﻨﺴﺎﻥ ﻋﻨﺩﻤﺎ ﺘﻘﺭﺃ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻜﺄﻨﻙ ﺘﻘﺭﺃ ﻓﻲ ﻁﻭﻴﺔ ﻨﻔﺴﻙ.. ﻭﻋﻨﺩﻤﺎ ﺘﺴﺘﻤﻊ ﺇﻟﻴﻪ ﻜﺄﻨﻙ ﺘﺴﺘﻤﻊ ﺇﻟﻰ ﻫﻤﺱ ﺨﺎﻁﺭﻙ.. ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻜﺘﺎﺏ ﻻ ﺭﻴﺏ ﻓﻴﻪ.. ﻴﺤﺩﺜﻙ ﻋﻥ ﺍﻟﻤﺎﻀﻲ ﻭﻴﻘﺹ ﻋﻠﻴـﻙ ﻤـﻥ ﺃﻨﺒﺎﺀ ﺍﻟﺴﺎﺒﻘﻴﻥ ﻓﻜﺄﻨﻙ ﺘﻌﻴﺵ ﻤﻌﻬﻡ.. ﺜﻡ ﻴﻨﺘﻘل ﺒﺤﺩﻴﺜﻪ ﻤﻌﻙ ﻋﻥ ﻋﺎﻟﻡ ﺍﻟﻐﻴﺏ ﻓﺘﺤﺱ ﺒـﻪ ﻭﺘـﺸﺎﻫﺩﻩ ﺒﺒﺼﻴﺭﺘﻙ ﻭﺘﻠﻤﺴﻪ ﺒﺄﺤﺎﺴﻴﺴﻙ ﻭﻜﺄﻨﻙ ﺘﺘﻌﺎﻴﺵ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ﻷﻥ ﺍﻟﺤﺩﻴﺙ ﺤﺩﻴﺙ ﺼﺩﻕ ﻭﺩﻗﺔ ﻷﻨﻪ ﺤﺩﻴﺙ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ﺍﻟﺫﻱ ﺨﻠﻕ ﻜل ﺸﻲﺀ ﻭﺃﺤﺎﻁ ﺒﻜل ﺸﻴ ًﺎ ﻋﻠ ﺎ.. ﻭﻴﺘﺤﺩﺙ ﺍﻟﻘﺭﺁﻥ ﻤﻌـﻙ ﻋـﻥ ﺌ ﻤ ﺍﻟﻤﺴﺘﻘﺒل ﻓﻜﺄﻨﻙ ﺍﻨﺘﻘﻠﺕ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻤﺴﺘﻘﺒل ﻭﺒﺩﺃﺕ ﺘﻠﺤﻅ ﺍﻟﺘﻁﻭﺭ ﺍﻟﺯﻤﻨﻲ ﻭﺃﻥ ﺍﻟﻜﻭﻜﺏ ﺍﻷﺭﻀـﻲ ﺍﻟﺫﻱ ﺘﻌﻴﺵ ﻋﻠﻴﻪ ﺒﺩﺃ ﻴﺄﺨﺫ ﺯﻴﻨﺘﻪ ﻭﺃﻥ ﺍﻟﻌﺎﻟﻡ ﺃﺠﻤﻊ ﺃﺼﺒﺢ ﺒﻴﻥ ﻴﺩﻴﻙ ﻨﺘﻴﺠـﺔ ﺍﻟﺘﻘـﺩﻡ ﺍﻟـﺼﻨﺎﻋﻲ ﻭﺍﻟﺘﻁﻭﺭ ﺍﻟﺘﻜﻨﻭﻟﻭﺠﻲ.. ﻭﺃﻨﺕ ﻓﻲ ﺩﻭﺍﻤﺔ ﻫﺫﺍ ﺍﻟﺘﻁﻭﺭ ﺘﺸﻌﺭ ﺒﻘﺒﻀﺔ ﺍﷲ ﻋﻠﻴﻙ ﻭﺃﻨﻙ ﺘﺤﺕ ﻤﺸﻴﺌﺘﻪ ﻷﻨﻙ ﻟﻥ ﺘﺴﺘﻁﻴﻊ ﺭﻏﻡ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻘﺩﻡ ﺍﻟﻬﺎﺌل ﺃﻥ ﺘﺩﺭﺃ ﺍﻟﻤﻭﺕ ﻋﻥ ﻨﻔﺴﻙ ﺒل ﺃﻨﺕ ﺘـﺴﻤﻊ ﺍﻟﻘﺭﺁﻥ ﻭﻫﻭ ﻴﻘﻭل ﻟﻙ: ﻗل ﺇﻥ ﺍﻟﻤﻭﺕ ﺍﻟ ِﻱ ﺘﻔ ﻭﻥ ﻤﻨﻪ ﻓﺈ ﱠﻪ ﻤﻼ ِﻴﻜﻡ ] ﺍﻟﺠﻤﻌﺔ: ٨[. ﹸ ْ ِ ﹾ ﹶ ﱠﺫ ﹶ ِﺭ ِ ﹾ ﹶ ِﻨ ﹶﻗ ﹸ ﻭﺍﻟﻘﺭﺁﻥ ﻭﻫﻭ ﻴﻨﻘﻠﻙ ﺒﻴﻥ ﺍﻟﻤﺎﻀﻲ ﻭﺍﻟﻤﺴﺘﻘﺒل ﻻ ﻴﻐﻔل ﺍﻟﺤﺎﻀﺭ ﻓﻴﻀﻊ ﻟﻙ ﻤﻥ ﺍﻟﺘﺸﺭﻴﻌﺎﺕ ﺍﻟﺘﻲ ﺘﺼﻭﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺍﻻﻀﻁﺭﺍﺏ ﻭﻴﺤﺜﻙ ﺇﻟﻰ ﺍﻟﺘﻤﺴﻙ ﺒـﺎﻷﺨﻼﻕ ﻭﺍﻵﺩﺍﺏ ﺍﻟﻌﺎﻤـﺔ ﻭﺍﻟﻘـﻴﻡ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻟﻤﺜل ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﺭﻓﻴﻌﺔ ﻤﺎ ﻴﻀﻤﻥ ﺒﺫﻟﻙ ﺤﺏ ﺍﻟﻨﺎﺱ ﻟﺒﻌﻀﻬﻡ ﻭﺘﻌﺎﻭﻨﻬﻡ ﻋﻠﻰ ﺍﻟﺒﺭ ﻭﺍﻟﺘﻘﻭﻯ.. ﻟﻬﺫﺍ ﺘﺭﻜﻨﺎ ﺭﺴﻭل ﺍﷲ ﺒﺎﻟﻘﺭﺁﻥ ﻭﻫﺩﻴﻪ ﻋﻠﻰ ﺍﻟﻤﺤﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ.. ﻜﻤﺎ ﺃﻥ ﺴﻴﺭﺘﻪ ﺍﻟﻌﻁﺭﺓ ﻭﺃﻗﻭﺍﻟﻪ ﻭﺘﻭﺠﻴﻬﺎﺘﻪ ﺘﻨﻴﺭ ﻟﻨﺎ ﺍﻟﻁﺭﻴﻕ ﻭﺘﺼﺤﺢ ﻟﻨﺎ ﺍﻟﻤﻔﺎﻫﻴﻡ ﻭﺘﺒﻴﻥ ﻟﻨﺎ ﻋﻼﻗﺘﻨﺎ ﺒﺎﻟﻌﺎﻟﻡ ﺍﻟﻐﻴﺒﻲ ﺍﻟـﺫﻱ ﻴﻌـﻴﺵ ﻤﻌﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻜﻭﻥ ﻭﻫﻭ.. )ﻋﺎﻟﻡ ﺍﻟﻤﻼﺌﻜﺔ( ﻭ)ﻋﺎﻟﻡ ﺍﻟﺠﻥ(. ﻭﺍﻟﺫﻱ ﺒﻴﻥ ﻴﺩﻴﻙ ﺘﻭﻀﻴﺢ ﻟﻬﺫﺍ ﺍﻟﻌﺎﻟﻡ ﻜﻴﻑ ﻨﺘﻌﺎﻴﺵ ﻤﻌﻪ ﻭﺇﻥ ﻜﻨﺎ ﻻ ﻨﺭﺍﻩ ﺇﻻ ﺃﻨﻪ ﻋﺎﻟﻡ ﻗﺎﺌﻡ ﹼ ﺒﻨﻅﺎﻤﻪ ﻭﺘﻨﻅﻴﻤﺎﺘﻪ ﻭﻟﻪ ﺒﻨﺎ ﺼﻠﺔ ﻨﺘﻌﺭﻑ ﻋﻠﻴﻬﺎ ﻤﻥ ﻫﺩﻱ ﺍﷲ ﻭﺭﺴﻭﻟﻪ.. ﻭﻤـﻥ ﺃﺼـﺩﻕ ﻤـﻥ ﺍﷲ ﺤﺩﻴ ﹰﺎ.. ﻷﻨﻪ ﺍﻟﻘﺎﺌﻡ ﻋﻠﻰ ﻜل ﻨﻔﺱ ﻭﺒﻴﺩﻩ ﺍﻷﻤﺭ ﻭﻫﻭ ﻋﻠﻰ ﻜل ﺸﻲﺀ ﻗﺩﻴﺭ.. ﺜ ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺫﻱ ﺒﻴﻥ ﻴﺩﻴﻙ ﻤﻥ ﺜﻼﺜﺔ ﻓﺼﻭل ﺍﻷﻭل ﻋﻥ ﺍﻹﻨﺴﺎﻥ، ﻭﺍﻟﺜﺎﻨﻲ ﻋـﻥ ﺍﻟﻤﻼﺌﻜـﺔ، ﻭﺍﻟﺜﺎﻟﺙ ﻋﻥ ﺍﻟﺠﻥ.. ﻤﻌﺘﻤﺩﻴﻥ ﻓﻲ ﺒﻴﺎﻥ ﺫﻟﻙ ﺒﺎﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻷﻨﻬﺎ ﺍﻷﺼل ﻓﻲ ﺒﻴﺎﻥ ﻫﺫﺍ. ﻭﺍﷲ ﻭﻟﻲ ﺍﻟﺘﻭﻓﻴﻕ.. ﻤﻨﺼﻭﺭ ﺍﻟﺭﻓﺎﻋﻲ ﻋﺒﻴﺩ ٦
7.
ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ
ﺍﻹﻨﺴـــﺎﻥ ٧
8.
ﺍﻟﻔﺼل ﺍﻷﻭل ـ
"ﺍﻹﻨﺴﺎﻥ" ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ..ﺃﻥ ﺍﻟﻨﺒﻲ ﻗﺎل: "ﺇﻥ ﺍﷲ ﺨﻠﻕ ﺁﺩﻡ ﻤﻥ ﺘﺭﺍﺏ.. ﺜﻡ ﺠﻌﻠﻪ ﻁﻴ ﹰﺎ.. ﺜﻡ ﻨ ﺘﺭﻜﻪ ﺤﺘﻰ ﺇﺫﺍ ﻜﺎﻥ ﺤﻤﺄ ﻤﺴﻨﻭ ﹰﺎ ﺨﻠﻘﻪ ﻭﺼ ﺭﻩ ﺜﻡ ﺘﺭﻜﻪ ﺤﺘﻰ ﺇﺫﺍ ﻜﺎﻥ ﺼﻠﺼﺎﻻ ﻜﺎﻥ ﺇﺒﻠﻴﺱ ﻴﻤـﺭ ﹰ ﻭ ﻨ ﺒﻪ ﻓﻴﻘﻭل: ﻟﻘﺩ ﺨﻠﻘﹾﺕ ﻷﻤﺭ ﻋﻅﻴﻡ ﺜﻡ ﻨﻔﺦ ﺍﷲ ﻓﻴﻪ ﻤﻥ ﺭﻭﺤﻪ ﻓﻜﺎﻥ ﺃﻭل ﺸﻲﺀ ﺠﺭﻯ ﻓﻴـﻪ ﺍﻟـﺭﻭﺡ ﹸِ ﺒﺼﺭﻩ ﻭﺨﻴﺎﺸﻴﻤﻪ.. ﻓﻌﻁﺱ ﻓﻠ ﹼﺎﻩ ﺍﷲ ﺤﻤﺩ ﺭﺒﻪ.. ﻓﻘﺎل ﺍﻟﺭﺏ.. ﻴﺭﺤﻤﻙ ﺭﺒﻙ.. ﺜـﻡ ﻗـﺎل ﻴـﺎ ﺁﺩﻡ ﻘ ﺍﺫﻫﺏ ﺇﻟﻰ ﺃﻭﻟﺌﻙ ﺍﻟﻨﻔﺭ ﻓﻘل ﻟﻬﻡ ﻭﺍﻨﻅﺭ ﻤﺎﺫﺍ ﻴﻘﻭﻟﻭﻥ.. ﻓﺠﺎﺀ ﻓﺴﱠﻡ ﻋﻠﻴﻬﻡ ﻓﻘﺎﻟﻭﺍ: ﻭﻋﻠﻴـﻙ ﺍﻟـﺴﻼﻡ ﻠ ﻭﺭﺤﻤﺔ ﺍﷲ.. ﻗﺎل ﻴﺎ ﺁﺩﻡ ﻫﺫﻩ ﺘﺤﻴﺘﻙ ﻭﺘﺤﻴﺔ ﹸﺭﻴﺘﻙ.. ﻗﺎل ﻴﺎ ﺭﺏ ﻭﻤﺎ ﺫﺭﻴﺘﻲ؟ ﻗﺎل ﺍﺨﺘـﺭ ـﺩﻱ ﻴ ﺫ ﻴﺎ ﺁﺩﻡ.. ﻗﺎل ﺍﺨﺘﺎﺭ ﻴﻤﻴﻥ ﺭﺒﻲ ﻭﻜﻠﺘﺎ ﻴﺩﻱ ﺭﺒﻲ ﻴﻤﻴﻥ ﻓﺒﺴﻁ ﺍﷲ ﻜ ﹼﻪ ﻓﺈﺫﺍ ﻜل ﻤﺎ ﻫﻭ ﻜـﺎﺌﻥ ﻤـﻥ ﻔ ﺫﺭﻴﺘﻪ ﻤﻥ ﻜﻑ ﺍﻟﺭﺤﻤﻥ ﻋﺯ ﻭﺠل" )١(. "ﻤﻥ ﺇﻟﻬﺎﻤﺎﺕ ﺍﻟﻐﻴﺏ" ﻤﻥ ﺍﻷﺴﺱ ﺍﻟﻘﻭﻴﺔ ﺍﻟﺘﻲ ﹸﺒﻨﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻘﻴﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻟـﺼﺤﻴﺤﺔ )ﺍﻹﻴﻤـﺎﻥ ﺒﺎﻟﻐﻴـﺏ( ﺘ ﻭﺍﻟﻐﻴﺏ ﻜل ﺸﻲﺀ ﻏﺎﺏ ﻋﻥ ﺒﺼﺭﻙ ﻭﻟﻡ ﺘﺩﺭﻜﻪ ﺤﻭﺍﺴﻙ ﻟﻜﻥ ﺍﻟﻘﺭﺁﻥ ﺤﺩﺜﻙ ﺒﻪ.. ﺃﻭ ﺼﺤﺔ ﺭﻭﺍﻴﺔ ﺤﺩﻴﺙ.. ﻋﻥ ﺭﺴﻭل ﺍﷲ ﻴﺘﺤﺩﺙ ﻓﻴﻪ ﻋﻥ ﺍﻟﻐﻴﺏ ﻓﺼﺎﺤﺏ ﺍﻟﻌﻘﻴﺩﺓ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻴـﺼ ﻕ ﺩ ﻋﻠﻰ ﺍﻟﻔﻭﺭ ﻭﻴﻌﻠﻥ ﺇﺫﻋﺎﻨﻪ ﻟﻡ ﺍﺴﺘﻤﻊ ﺇﻟﻴﻪ: ﺇﻨ ﺎ ﹶﺎﻥ ﻗﻭل ﺍﻟﻤﺅﻤ ِﻴﻥ ﺇ ﹶﺍ ﺩ ﻭﺍ ﺇ ﹶﻰ ﺍﷲ ﻭﺭ ـﻭﻟﻪ ِ ﺴ ِ ِ ِ ﱠﻤ ﻜ ﹶ َ ﹾ ِ ْ ﻨ ِ ﺫ ﻋ ِﻟ ﻟﻴﺤﻜﻡ ﺒﻴﻨﻬﻡ َﻥ ﻴ ﹸﻭﹸﻭﺍ ﺴﻤﻌ ﹶﺎ ﻭﺃﻁﻌ ﹶﺎ ﻭُﻭﻟ ِ ﻫﻡ ﺍﻟﻤﻔﻠ ـﻭﻥ ] ﺍﻟﻨـﻭﺭ: ١٥[.. ﻭﻁﺎﻋـﺔ ﺍﷲ ِ ﹸ ﹶ ﺃ ﻘ ﻟ ِ ﻨ َﹶ ﻨ ﺃ ﹶﺌﻙ ﹾ ﹾ ِﺤ ﻭﺭﺴﻭﻟﻪ ﺘﺤﻘﻕ ﻟﻺﻨﺴﺎﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻔﻭﺯ ﺍﻟﻌﻅﻴﻡ.. ﻭﺼﺩﻕ ﺍﷲ ﺍﻟﻌﻅﻴﻡ ﻭ ﻥ ﻴﻁﻊ ﺍﷲ ﻭﺭ ـﻭﻟﻪ ﻤ َ ِ ِ ﺴ ﹶ ﻓﻘﺩ ﹶﺎﺯ ﻓﻭ ﺍ ﻋ ِﻴ ﺎ ] ﺍﻷﺤﺯﺍﺏ: ١٧[.. ﻭﻗﺩ ﺃﺸﺎﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺇﻟﻰ ﻭﺠﻭﺏ ﺍﻹﻴﻤـﺎﻥ ﹶ ﹶ ﻓ ﹶ ﺯ ﻅ ﻤ ﺒﺎﻟﻐﻴﺏ ﻭﺃﻥ ﺍﻟﻤﺼﺩﻕ ﺒﺫﻟﻙ ﻫﻭ ﻤﻥ ﺍﻟﻤﺘﻘﻴﻥ ﻓﻘﺩ ﺠﺎﺀ ﻓﻲ ﻤﻁﻠﻊ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ: ﺍﻟﻡ * ﺫ ِ ﺍﻟﻜ ﹶﺎﺏ ﹶﻟﻙ ﹾ ِﺘ ﻻ ﺭﻴﺏ ِﻴﻪ ﻫ ﻯ ﻟﻠﻤﺘ ِﻴﻥ * ﺍﻟ ِﻴﻥ ﻴﺅﻤ ﹸﻭﻥ ِﺎﻟﻐﻴﺏ ﻭﻴ ِﻴ ﻭﻥ ﺍﻟﺼﻼﺓ ﻭﻤ ﺎ ﺭﺯﻗ ﹶﺎﻫﻡ ﻴﻨﻔ ﹸـﻭﻥ ﹶ ﻓ ِ ﺩ ﱢ ﹾ ﱠﻘ ﱠﺫ ِ ْ ﻨ ﺒ ﹾ ﹶ ِ ﻘ ﻤ ﹶ ﹶ ِ ﻤ ﹾﻨ ﹾ ِﻘ ]ﺍﻟﺒﻘﺭﺓ: ١ – ٣[.. ﻭﻴﻘﻭل ﺴﺒﺤﺎﻨﻪ: ﺁﻤﻥ ﺍﻟﺭ ﻭل ﺒ ﺎ ﺃﻨ ِل ِﻟﻴ ِ ِﻥ ﺭﺒﻪ ﺍﻟﻤﺅﻤ ﹸﻭﻥ ﻜل ﺁﻤﻥ ﺴ ُ ِ ﻤ ُ ﹾ ﺯ َ ﺇ ﹶ ﻪ ﻤ ِ ﻭ ﹾ ِ ْ ﻨ ﹸ ﱞ ِﺎﷲ ﻼ ِﻜ ِ ِ ﻭﻜﺘﺒﻪ ﻭﺭﺴﻠﻪ ﻻ ﻨﻔ ﻕ ﺒﻴﻥ ﺃ ٍ ﻥ ﺭﺴﻠﻪ ﻭ ﹶﺎﹸﻭﺍ ﺴﻤﻌ ﹶﺎ ﻭﺃﻁﻌ ﹶﺎ ﻏﻔ ﺍﻨ ﺭﺒ ﹶـﺎ ﺒ ِ ﻭﻤ ﹶﺌ ﹶﺘﻪ ﹸ ﹸ ِ ِ ِ ِ ﹶ ﹸ ﹶﺭ ﹸ َ ﺤﺩ ﻤ ِ ِ ﻗ ﻟ ِ ﻨ َﹶ ﻨ ﹸ ﹾﺭ ﹶﻙ ﻨ ِﻟﻴ ﺍﻟﻤ ِﻴﺭ ] ﺍﻟﺒﻘﺭﺓ: ٥٨٢[. ﻭﺇ ﹶ ﻙ ﹾ ﺼ )1( ﻗﺎل ﺍﻟﺒﻭﺼﻴﺭﻱ: ﺭﻭﺍﻩ ﺃﺒﻭ ﻴﻌﻠﻰ ﺒﺴﻨﺩ ﻀﻌﻴﻑ ﻷﻥ ﻓﻴﻪ ﺇﺴﻤﺎﻋﻴل ﺒﻥ ﺭﺍﻓﻊ.. ﻟﻜﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎل ﻋﻨـﻪ: ﺜﻘـﺔ ﻤﻘﺎﺭﺏ ﺍﻟﺤﺩﻴﺙ.." ﺍﻨﻅﺭ ﺹ ٠٧٢ ﻤﻥ ﻜﺘﺎﺏ ﺍﻟﻤﻁﺎﻟﺏ ﺍﻟﻌﺎﻟﻴﺔ ﺒﺯﻭﺍﺌﺩ ﺍﻟﻤﺴﺎﻨﻴﺩ ﺍﻟﺜﻤﺎﻨﻴﺔ ﻟﻠﺤﺎﻓﻅ ﺒﻥ ﺤﺠﺭ ﺍﻟﻌﺴﻘﻼﻨﻲ ﺠـ ٣. ٨
9.
ﻭﺨﻠﹾﻕ ﺁﺩﻡ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﺘﻡ ﻓﻲ ﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﻓﻌﻨﺩﻤﺎ ﺃﺼﺒﺤﺕ ﺍﻷﺭﺽ ﺼﺎﻟﺤﺔ ﻻﺴـﺘﻘﺒﺎل ﹶ ﹶ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺒﺸﺭﻱ ﺃﻋﻠﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻸ ﻫﺫﺍ ﺍﻟﺨﺒﺭ ﻭﻋﻠﻤﺕ ﺍﻟﻤﻼﺌﻜﺔ ﻭﻗﺩ ﺨﻠﻘﻬﻡ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻭﺃﺴﻜﻨﻬﻡ ﻫﺫﺍ ﺍﻟﻤﻸ ﺍﻟﻌﻠﻭﻱ ﻭﻜﺎﻥ ﺍﻟﺨﺒﺭ ﻴﺘﻠﺨﺹ ﻓﻲ )ﺃﻥ ﻜﺎﺌ ﹰﺎ ﺒﺸﺭ ﺎ ﺴـﻭﻑ ﻴ ﻨ ﺃﺴﺘﺨﻠﻔﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺴﻴﺘﻭﻟﻰ ﻗﻴﺎﺩﺓ ﻫﺫﺍ ﺍﻟﻜﻭﻜﺏ( ﻫﺫﺍ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺒﺸﺭﻱ ﺍﻟﺫﻱ ﺃﻋﻠﻥ ﺍﷲ ﻋﻨﻪ ﻫـﻭ ﻤﻥ ﻁﻴﻨﺔ ﺍﻷﺭﺽ.. ﺇ ﹰﺍ.. ﻓﻬﻭ ﺃﺭﻀﻲ ﺍﻟﻤﻭﻟﺩ.. ﻤﻥ ﺍﻷﺭﺽ ﻴﻨﺸﺄ ﻭﻫﻲ ﻭﻁﻨـﻪ ﻭﻋﻠـﻰ ﺍﻷﺭﺽ ﺫ ﻴﺘﻘﻠﺏ ﻭﻓﻲ ﺸﺌﻭﻨﻬﺎ ﻴﺘﺼﺭﻑ.. ﺒﻬﺫﺍ ﺍﻗﺘﻀﺕ ﻤﺸﻴﺌﺔ ﺍﷲ ﻭﻫﻭ ﺼﺎﺤﺏ ﺍﻷﻤﺭ.. ﻻ ﻤﻌﻘﺏ ﻟﺤﻜﻤﻪ.. ﻭﻻ ﺍﻋﺘﺭﺍﺽ ﻋﻠﻰ ﺃﻤﺭﻩ ﺒل ﻻ ﺒﺩ ﻤﻥ ﺍﻟﺘﺴﻠﻴﻡ ﻤﻥ ﻜل ﻜﺎﺌﻥ ﻤﺨﻠﻭﻕ ﺘﻠﻘﻰ ﻫﺫﺍ ﺍﻟﺨﺒﺭ ﻭﻴﺭﻴـﺩ ﺃﻥ ﻴﺤﻘﻕ ﻟﻨﻔﺴﻪ ﺴﻌﺎﺩﺓ ﺍﻟﺩﻨﻴﺎ ﻭﻓﻼﺡ ﺍﻵﺨﺭﺓ ﻭﺇﻟﻰ ﻫﺫﺍ ﺃﺸﺎﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ: ﻭﺇﺫ ﹶﺎل ﺭ ـﻙ ِﹾ ﻗ َ ﺒ ِﻠ ﻼ ِﻜ ِ ﺇ ﱢﻲ ﺎﻋل ِﻲ ﺍﻷﺭ ِ ﺨ ِﻴﻔ ﹰ ﹶﺎﹸﻭﺍ ﺃﺘﺠ ل ِﻴ ﺎ ﻥ ﻴﻔﺴﺩ ِﻴ ﺎ ﻭﻴﺴﻔﻙ ﺍﻟﺩ ﺎﺀ ﻭﻨﺤـﻥ ﻟ ﹾﻤ ﹶﺌ ﹶﺔ ِﻨ ﺠ ِ ٌ ﻓ َ ﺽ ﹶﻠ ﹶﺔ ﻗ ﻟ َ ﹶ ﻌ ُ ﻓ ﻬ ﻤ ﹾ ِ ﻓ ﻬ ِ ﻤ ﹶ ﻨﺴ ﺢ ﺒﺤﻤﺩﻙ ﻭﻨﻘ ﺱ ﻟ ﹶﺎل ﺇ ﱢﻲ ﺃﻋﻠﻡ ﺎ ﻻ ﺘﻌﻠ ﻭﻥ ] ﺍﻟﺒﻘﺭﺓ: ٠٣[.. ﻭﺍﻟﻤﻼﺌﻜﺔ ﻻ ﺘﻌﺘـﺭﺽ ﹸ ﺒ ِ ِ ﹸ ﹶﺩ ﹶﻙ ﻗ َ ِﻨ َ ﹶ ﻤ ﹶ ﹶ ﹶﻤ –ﻷﻨﻬﻡ ﻻ ﻴﻌﺼﻭﻥ ﷲ ﺃﻤ ﺍ- ﻟﻜﻨﻬﻡ ﻴﺴﺘﻔﻬﻤﻭﻥ ﺍﺴﺘﻔﻬﺎ ﺎ ﺤﻘﻴﻘ ﺎ ﻓﻬﻡ ﻻ ﻴﺩﺭﻜﻭﻥ ﺍﻟﺤﻜﻤﺔ ﻤﻥ ﻫـﺫﺍ ﻴ ﻤ ﺭ ﺍﻟﺨﻠﻕ ﻟﻬﺫﺍ ﺃﻭﻀﺢ ﺍﷲ ﻟﻬﻡ ﺍﻷﻤﺭ ﺒﻘﻭﻟﻪ: ﺇ ﱢﻲ ﺃﻋﻠﻡ ﺎ ﻻ ﺘﻌﻠ ﻭﻥ . ِﻨ َ ﹶ ﻤ ﹶ ﹶ ﹶﻤ ﻟﻘﺩ ﺘﻡ ﻫﺫﺍ ﺍﻟﺤﻭﺍﺭ ﻓﻲ ﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﻭﻟﻡ ﻴﻜﻥ ﻷﺤﺩ ﺒﻪ ﻋﻠﻡ.. ﻟﻜﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌـﺎﻟﻰ ﺃﺨﺒﺭﻨﺎ ﺒﻪ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻟﻴﻔﺤﻡ ﺍﻟﺫﻴﻥ ﻴﻨﻜﺭﻭﻥ ﺭﺴﺎﻟﺔ ﺴﻴﺩﻨﺎ ﻤﺤﻤﺩ ﻭﻴﺸﻜﻜﻭﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ.. ﻟـﺫﻟﻙ ﻴﻘﻭل ﺍﻟﻘﺭﺁﻥ ﻭﻫﻭ ﻴﺭﺩ ﻋﻠﻰ ﻫﺅﻻﺀ ﺍﻟﻤﺸﻜﻜﻴﻥ.. ﻗل ﻫﻭ ﻨﺒﺄ ﻋ ِﻴﻡ * ﺃﻨﺘﻡ ﻋﻨﻪ ﻤﻌﺭ ﻭﻥ * ﺎ ﹸ ْ ﹶ ٌﻅ َ ﹾ ﹸ ﹾ ِ ﻀ ﻤ ﹶﺎﻥ ﻟﻲ ﻤﻥ ﻋﻠﻡ ِﺎﻟﻤﻸ ﺍﻷﻋ ﹶﻰ ﺇﺫ ﻴﺨﺘﺼ ﻭﻥ * ِﻥ ﻭ ﻰ ﺇﻟﻲ ﺇﻻ ﺃﻨ ﺎ ﺃ ﹶﺎ ﻨ ِﻴﺭ ﻤ ِـﻴﻥ ] ﺹ: ﻜ ِ ِ ِ ﹾ ٍ ﺒ ﹾ ِ ﻠ ِ ﹾ ﹾ ﹶ ِﻤ ﺇ ﻴ ﺤ ِ ﹶ ِ ﱠ َ ﱠﻤ َﻨ ﹶﺫ ﺒ ٨٦ – ٠٧[.. ﺃﻱ ﺃﻥ ﻫﺫﺍ ﺍﻟﻨﺒﺄ ﺍﻟﺫﻱ ﺃﺤﺩﺜﻜﻡ ﺒﻪ ﻋﻨﺩ ﺨﻠﻕ ﺁﺩﻡ ﻟﻴﺱ ﻤﻥ ﻋﻨﺩﻱ.. ﻭﺇﻨﻤﺎ ﻫﻭ ﻤﻥ ﻋﻨﺩ ﺍﷲ.. ﻭﺃﻨﺘﻡ ﻻ ﺘﺼﺩﻗﻭﻥ.. ﻓﻤﺎ ﻫﻭ ﺇ ﹰﺍ ﻗﻭﻟﻜﻡ ﻓﻲ ﻫﺫﻩ ﺍﻷﺨﺒﺎﺭ ﺍﻟﺴﻤﺎﻭﻴﺔ ﻭﺘﻠﻙ ﺍﻷﺤﺩﺍﺙ ﺍﻟﺘﻲ ﻭﻗﻌﺕ ﺫ ﻓﻲ ﻋﺎﻟﻡ ﻏﻴﺭ ﻤﻨﻅﻭﺭ ﻟﻨﺎ ﻭﻻ ﻤﺴﻤﻭﻉ.. ﻭﺃﻨﺎ ﻤﻌﻜﻡ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺭﺽ ﻭﻟﻴﺱ ﻟﻲ ﺃﻱ ﻋﻠﻡ ﺒﻤﺎ ﻜﺎﻥ ﻴﺠﺭﻱ ﻓﻲ ﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﻤﻥ ﻤﻭﻗﻑ.. ﺍﻟﻤﻼﺌﻜﺔ.. ﻭﺇﺒﻠﻴﺱ.. ﻭﺁﺩﻡ... ﻭﻤﻥ ﺘﻭﺠﻴـﻪ ﺍﷲ ﻟﻠﻤﻼﺌﻜـﺔ ﻭﻤﻌﻬﻡ ﺇﺒﻠﻴﺱ ﺃﻥ ﻴﺴﺠﺩﻭﺍ ﻵﺩﻡ.. ﺴﺠﻭﺩ ﺘﺤﻴﺔ ﻭﺘﻘﺩﻴﺭ.. ﺃﻨﺎ ﺒﺸﺭ ﻤﺜﻠﻜﻡ ﻟﻡ ﺃﺸﻬﺩ ﻫﺫﺍ ﺍﻟﻤﻭﻗﻑ.. ﻫﺫﺍ ﹶ ﻜﻼﻡ ﺠﺎﺀ ﻤﻥ ﺘﻭﺠﻴﻪ ﺍﷲ ﻟﺭﺴﻭﻟﻪ ﻟ ﺒ ﻥ ﻟﻠﺫﻴﻥ ﻴﻨﻜﺭﻭﻥ ﺍﻟﻘﺭﺁﻥ ﺃﻥ ﺍﻟﺫﻱ ﻴﺨﺒﺭﻫﻡ ﺭﺴﻭل ﺍﷲ ﺒﻪ ﻴﻴ ﻫﻭ ﻭﺤﻲ ﻤﻥ ﺍﷲ ﻭﻫﻭ ﺒﱢﻐﻪ ﻭﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺯﻴﺩ ﻜﻠﻤﺔ ﺃﻭ ﻴﻨﻘﺹ ﺍﷲ ﺒﻪ ﺴﺒﺤﺎﻨﻪ.. ﻭﺃﻨﻪ ﺇﺫﺍ ﻜﺎﻥ ﻴﻠ ﻋﻠﻰ ﺍﻷﺭﺽ ﻤﻥ ﻴﻜﻔﺭ ﺒﺎﷲ ﻭﺁﻴﺎﺘﻪ.. ﻭﻴﻜﺫﺏ ﺍﻟﻨﺒﻲ ﻭﻴﺭﻓﺽ ﻭﺤﻲ ﺍﷲ ﺇﻟﻴﻪ ﻓﺈﻥ ﻟﻬﻡ ﺠﻬﻨﻡ ﻴﻠﻘﺎﻫـﺎ ﻭﻴﺩﺨﻠﻬﺎ ﻤﺫﻤﻭ ﺎ ﻤﺩﺤﻭ ﺍ ﻜﻤﺎ ﻫﻭ ﺍﻟﺤﺎل ﻓﻴﻤﻥ ﻋﺼﻰ ﺃﻤﺭ ﺭﺒﻪ ﻓﻲ ﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﻭﻫﻭ ﻋﻼﻡ ﺍﻟﻨﻭﺭ ﺭ ﻤ ﻭﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﻁﻬﺭ، ﻟﻜﻥ ﻫﻨﺎﻙ ﻓﻴﻪ ﻤﻥ ﺨﺭﺝ ﻋﻠﻰ ﻁﺎﻋﺔ ﺭﺒﻪ ﻭﺘﻤﺭﺩ ﻭﺍﺴﺘﻜﺒﺭ؛ ﻓ ﹸﺭﺩ ﻤﻥ ﺭﺤﻤـﺔ ﻁ ﺍﷲ ﻭﻋﻔﻭﻩ ﻭﺃﺼﺒﺢ ﻤﻥ ﺃﺸﻘﻰ ﺍﻷﺸﻘﻴﺎﺀ.. ﺒل ﻫﻭ ﻗﺎﺌﺩ ﻤﺩﺭﺴﺔ ﺍﻟﻤﺸﺎﻏﺒﻴﻥ ﻭﺍﻟﻤﻨﺤﺭﻓﻴﻥ ﻭﺍﻟـﻀﺎﻟﻴﻥ ﻟﺫﻟﻙ ﺃﺼﺒﺢ ﻤﻥ ﺍﻟﻤﻨ ﹶﺭﻴﻥ ﺇﻟﻰ ﻴﻭﻡ ﻤﻌﻠﻭﻡ ﻴﻠﻘﻰ ﻓﻴﻪ ﺠﺯﺍﺀﻩ ﻋﻼﻭﺓ ﻋﻠﻰ ﺸـﻘﺎﺌﻪ ﻭﺤﺭﻤﺎﻨـﻪ ﻓـﻲ ﹾﻅ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ.. ﻭﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﻤﻼﺌﻜﺔ ﻘﺭﺒﻭﻥ ﻻ ﻴﻌﺼﻭﻥ ﺍﷲ ﻤﺎ ﺃﻤﺭﻫﻡ ﻭﻴﻔﻌﻠﻭﻥ ﻤـﺎ ﻤ ٩
10.
ﻴﺅﻤﺭﻭﻥ ﻓﺈﻨﻪ ﻓﻲ
ﺍﻟﻌﺎﻟﻡ ﺍﻷﺭﻀﻲ، ﻜﺫﻟﻙ ﻤﻥ ﻴﺴﻤﻭ ﺒﺭﻭﺤﻪ ﻭﻴﺨﻠﺹ ﻓﻲ ﻋﺒﺎﺩﺘﻪ ﻟﺭﺒﻪ ﻭﻴﺒﺘﻌﺩ ﻋﻥ ﺍﻹﻓﻙ ﻭﺍﻟﻀﻼل ﻭﺍﻻﻨﺤﺭﺍﻑ.. ﻭﻴﻤﺸﻲ ﻋﻠﻰ ﺍﻷﺭﺽ ﺒ ﹸﻠﻕ ﺍﻟﺴﻤﺎﺀ.. ﻭﻴﺘﻁﻠﻊ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﺒﺤـﺴﻥ ﺨ ﺍﻟﺴﻌﻲ ﻋﻠﻰ ﺍﻷﺭﺽ.. ﻭﺘﻌﺎﻟﻭﺍ ﺒﻨﺎ ﻨﺭﻯ ﻗﺼﺔ ﺨﻠﻕ ﺁﺩﻡ ﻭﺴﺒﺏ ﻫﺫﺍ ﺍﻟﺼﺭﺍﻉ.. "ﻗﺼﺔ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ" ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.. ﻜﺘﺎﺏ ﺃﺤﻜﻤﺕ ﺁﻴﺎﺘﻪ.. ﻨﺯل ﺒﻪ ﺍﻟﺭﻭﺡ ﺍﻷﻤﻴﻥ.. ﺤﻴـﺙ ﺘﻠﻘـﺎﻩ ﻤـﻥ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ.. ﻭﺃﺼﺒﺢ ﺴﻴﺩﻨﺎ ﺠﺒﺭﻴل ﺃﻤﻴﻥ ﺍﻟﻭﺤﻲ.. ﻭﻗﺩ ﻨﻘل ﻭﺤﻲ ﺍﷲ ﺒﺩﻗﺔ ﻭﺃﻤﺎﻨﺔ ﺇﻟﻰ ﺴﻴﺩﻨﺎ ﻤﺤﻤﺩ ﺍﻟﺫﻱ ﻨﻘﻠﻪ ﺇﻟﻰ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ.. ﺒﺩﻗﺔ ﻭﺃﻤﺎﻨﺔ ﻭﻓﻁﺎﻨﺔ.. ﻭﺃﺼﺒﺢ ﻫﺫﺍ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.. ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻤﺴﻠﻤﻴﻥ.. ﻜﺘﺎ ﺎ ﻤﻘﺩ ﺎ.. ﻷﻨﻪ ﻜﻼﻡ ﺍﷲ ﺍﻟﻤﻨﺯﻩ ﻋﻥ ﺍﻟﺨﻁﺄ.. ﻭﻗﺩ ﺃﻤﺭﻨﺎ ﺍﷲ ﺒﺘﻼﻭﺘﻪ.. ﺃﻭ ﺍﻻﺴﺘﻤﺎﻉ ﺴ ﺒ ﺇﻟﻴﻪ.. ﺜﻡ ﻴﻜﻭﻥ ﺍﻟﺘﺩﺒﺭ ﻓﻲ ﺘﻠﻙ ﺍﻵﻴﺎﺕ ﺍﻟﻤﺤﻜﻤﺎﺕ.. ﻟﻨﺘﻌﺭﻑ ﻋﻠﻰ ﺤﻘﺎﺌﻕ ﺍﻟﻜﻭﻥ ﺍﻟﺫﻱ ﺨﻠﻘـﻪ ﺍﷲ ﺒﺈﺭﺍﺩﺘﻪ ﻭﺃﻭﺩﻉ ﻓﻴﻪ ﻋﺠﺎﺌﺏ ﺼﻨﻌﻪ.. ﻭﺩﻻﺌل ﻗﺩﺭﺘﻪ.. ﻭﻗﺼﺔ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﻗﺼﺔ ﻋﺠﻴﺒﺔ.. ﻟﺫﻟﻙ ﺫﻜﺭﻫﺎ ﺍﷲ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ ﻟﺘﻜـﻭﻥ ﺃﻤـﺎﻡ ﺃﻋﻴﻨﻨﺎ ﺩﺍﺌ ﺎ.. ﻨﺘﺫﻜﺭ.. ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﺼﻨﻌﺔ ﺍﷲ ﻭﺨﻠﻘﻪ.. ﻟﺫﻟﻙ ﻤﻠﻌﻭﻥ ﻤﻥ ﻫﺩﻡ ﺼﻨﻊ ﺍﷲ ﻭﺩ ﺭ ﺃﻱ ﻤ ﻤ ﻨﻭﻉ ﻤﻥ ﻤﺨﻠﻭﻗﺎﺘﻪ.. ﻭﻴﺘﺒﻴﻥ ﻟﻨﺎ ﻤﻥ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻌﺠﻴﺏ ﺍﻟﺫﻱ ﻴﺴﺘﻭﻟﻲ ﻋﻠـﻰ ﺍﻹﻨـﺴﺎﻥ ﻭﻟ ﻪ.. ﹸﺒ ﻭﺍﻟﻤﺄﺜﻭﺭ ﻓﻲ ﻜﻴﻔﻴﺔ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ.. ﺤﺴﺒﻤﺎ ﺘﻨﺎﻗﻠﺕ ﺍﻷﺨﺒﺎﺭ ﺍﻟﻤﺸﻬﻭﺭﺓ.. ﻭﺘـﻭﺍﺘﺭﺕ ﻓـﻲ ﺍﻟﺭﻭﺍﻴﺔ ﺍﻟﻤﺄﺜﻭﺭﺓ.. ﻭﺒﻌﺽ ﺍﻟﺤﻜﺎﻴﺎﺕ ﻭﺍﻷﻗﻭﺍل.. ﺤﻭل ﻗﺼﺔ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ.. ﻭﻨﺤﻥ ﻨﻌـﻴﺵ ﻤـﻊ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ.. ﻭﻤﺎ ﺍﺘﺠﻬﺕ ﺇﻟﻴﻪ ﺁﺭﺍﺀ ﺍﻟﻤﻔﺴﺭﻴﻥ ﺍﻟﻤﺨﺘﻠﻔﺔ.. ﺍﺴﺘﻨﺒﺎ ﹰﺎ ﻭﺍﺴﺘﺩﻻﻻ ﻭﻓﻬ ـﺎ ﻟﻠـﻨﺹ ﹰ ﻤ ﻁ ﺍﻟﻘﺭﺁﻨﻲ ﺍﻟﻜﺭﻴﻡ.. ﺍﻟﺫﻱ ﺴ ﻰ ﺍﻹﻨﺴﺎﻥ ﺍﻷﻭل ﺒﻤﺎ ﻴﺄﺘﻲ: ﻤ ١- ... ﺁﺩﻡ.. ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.. ﻭﻫﻭ ﻤﺸﺘﻕ ﻤﻥ ﺃﺩﻴﻡ ﺍﻷﺭﺽ ﻭﻫﻭ ﻭﺠﻬﻬﺎ ﻷﻨﻪ ﺨﻠﻕ ﻤﻥ ﺃﺩﻴﻤﻬﺎ ﻓﺴ ﻲ ﺒﻤﺎ ﺨﻠﻕ ﻤﻨﻪ.. ﻭﻗﻴل ﺒﺄﻨﻪ ﻤﺸﺘﻕ ﻤﻥ ﺍ ُﺩﻤﺔ.. ﻭﻫﻲ ﺍﻟﺴﻤﺭﺓ.. ﻭﻗﻴل: ﺇﻨﻪ ﻤـﺸﺘﻕ ﻷ ﹶ ﻤ ﻤﻥ ﺍ ُﺩﻤﺔ ﻭﻫﻲ ﺍﻟﺒﻴﺎﺽ ﻷﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻜﺎﻥ ﺃﺒﻴ ﺎ.. ﻀ ﻷ ٢- ﺇﻨﺴﺎﻥ.. ﺴ ﻲ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻨﺴﺎ ﹰﺎ.. ﻷﻨﻪ ﻨ ِ ﺍﻟﻌﻬﺩ ﺍﻟﺫﻱ ُﺨﺫ ﻋﻠﻴﻪ ﻭﺇﻟﻰ ﻫﺫﺍ ﺃﺸﺎﺭ ﺃ ﹶﺴﻲ ﻨ ﻤ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ: ﻟﻘﺩ ﻋﻬﺩ ﹶﺎ ﺇ ﹶﻰ ﺁﺩﻡ ِﻥ ﻗﺒل ﻓﻨ ِ ﻭﻟﻡ ﻨﺠﺩ ﻟﻪ ﻋﺯ ﺎ ] ﻁﻪ: ٥١١[ ﻭ ﹶ ﹶ ِ ﻨ ِﻟ ﻤ ﹶ ُ ﹶ ﹶﺴﻲ ﹶ ﹶ ِ ﹶ ﻤ )١(. ٣- ﺒﺸﺭ.. ﺴ ﺎﻩ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺒﺸ ﺍ ﺤﻴﺙ ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ: ﺇﺫ ﹶﺎل ﺭﺒﻙ ﻟﻠﻤﻼﺌ ﹶـﺔ ِ ﹾ ﻗ َ ِ ﹾ ﹶ ِﻜ ِ ﺭ ﻤ ﺇ ﱢﻲ ﹶﺎﻟﻕ ﺒﺸ ﺍ ﻥ ِﻴﻥ ] ﺹ: ١٧[.. ﻭﻗﺩ ﺴ ﺎﻩ ﺍﷲ ﺒﺸ ﺍ ﻷﻨﻪ ﺴﻴﺒﺎﺸـﺭ ﺍﻷﺭﺽ.. ﺭ ﻤ ِﻨ ﺨ ِ ﹲ ﹶﺭ ﻤ ﻁ ٍ )1( ﺭﺍﺠﻊ ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﻁﺒﻲ ﻓﻲ ﺫﻟﻙ، ﺝ ١، ﺹ ٢٩١ ﻭﻤﺎ ﺒﻌﺩﻫﺎ. ٠١
11.
ﺃﻭ ﻷﻨﻪ ﺴﻴﻜﻭﻥ
ﻅﺎﻫﺭﺓ ﺍﻟﺒﺸﹾﺭﺓ.. ﺃﻱ ﺇﻥ ﺠﻠﺩﻩ ﻻ ﻴﻜﺴﻭﻩ ﺼﻭﻑ ﻭﻻ ﻭﺒﺭ ﻭﻻ ﺸـﻌﺭ ﻭﻻ ِ ﺭﻴﺵ ﻭﻻ ﻗﺸﺭ.. ﻓﺘﻜﻭﻥ ﺒﺸﺭﺘﻪ ﻅﺎﻫﺭﺓ ﻟﻠﻌﻴﺎﻥ )١(. ٤- ﺨﻠﻴﻔﺔ.. ﻷﻨﻪ ﺴﻴﻜﻭﻥ ﻗﺎﺌ ﺎ ﺒﺎﻟﺨﻼﻓﺔ ﻋﻥ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ ﻭﺃﻨﻪ ﺴﻴﺘﻭﻟﻰ ﺘﻨﻔﻴﺫ ﺃﺤﻜـﺎﻡ ﺍﷲ ﻤ ﻭﺃﻭﺍﻤﺭﻩ ﻭﺴﻴﺘﺤﻤل ﺃﻋﺒﺎﺀ ﺍﻟﺸﺭﺍﺌﻊ ﺍﻟﺴﻤﺎﻭﻴﺔ ﺍﻟﻤﻨ ﻟﺔ ﻋﻠﻴﻪ ﻭﻴﺘﻭﻟﻰ ﺘﺒﻠﻴﻐﻬﺎ ﺇﻟـﻰ ﺠﻤﻴـﻊ ﺯ ﺍﻟﺨﻠﻕ.. ﻻ.. ﻻﻓﺘﻘﺎﺭ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻋﻥ ﺫﻟﻙ ﻠ ﺍ ﻜﺒﻴ ﺍ.. ﻭﺇﻨﻤﺎ ﻷﻨـﻪ ﻻ ﻁﺎﻗـﺔ ﻋﻭ ﺭ ﻟﻠﺒﺸﺭ ﻓﻲ ﺘﻠﻘﻲ ﺍﻟﺸﺭﺍﺌﻊ ﺍﻟﺴﻤﺎﻭﻴﺔ ﻤﻥ ﺍﷲ ﻤﺒﺎﺸﺭﺓ ﺒﻼ ﻭﺍﺴﻁﺔ ﺍﻷﻨﺒﻴﺎﺀ.. ﻭﻜﺫﻟﻙ ﻜل ﻨﺒﻲ )٢( ﻭﺇﻟﻰ ﺫﻟـﻙ ﺃﺸـﺎﺭ ﺍﺴﺘﺨﻠﻔﻪ ﺍﷲ ﻓﻲ ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻓﻜﺎﻥ ﺫﻟﻙ ﺭﺤﻤﺔ ﻤﻥ ﺍﷲ ﺒﺎﻟﻌﺒﺎﺩ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ: ﻭ ﺎ ﹶﺎﻥ ِ ﺸ ٍ َﻥ ﻴﻜﱢﻤﻪ ﺍﷲ ﺇﻻ ﻭﺤ ﺎ ﺃﻭ ِﻥ ﻭ ﺍﺀ ﺤ ﺎﺏ ﺃﻭ ﻤ ﻜ ﻟﺒ ﹶﺭ ﺃ ﹶﻠ ِ ُ ﱠ ﻴ َ ﻤ ﺭ ِ ِﺠ ٍ َ ﻴﺭ ِل ﺭ ﻭﻻ ﻓ ﻭﺤﻲ ﺒﺈﺫﻨﻪ ﺎ ﻴ ﹶﺎﺀ ﺇ ﱠﻪ ﻋﻠﻲ ﺤ ِﻴﻡ * ﻜﺫ ِ ﺃﻭﺤﻴ ﹶﺎ ِﻟﻴ ﻭ ﺎ ـﻥ ﺴ َ ﺴ ﹰ ﹶﻴ ِ ِ ِ ﹾ ِ ِ ﻤ ﺸ ِ ﻨ ِ ﻜ ﻭ ﹶ ﹶﻟﻙ َ ﻨ ﺇ ﹶ ﻙ ﺭ ﺤ ﻤ ﺃﻤﺭ ﹶﺎ ﺎ ﹸﻨﺕ ﺘﺩ ِﻱ ﺎ ﺍﻟﻜ ﹶﺎﺏ ﻻ ﺍ ِﻴ ﺎﻥ ﻭﻟ ِﻥ ﺠﻌﻠ ﹶﺎﻩ ﹸﻭ ﺍ ﻨﻬ ِﻱ ﺒﻪ ﻥ ﻨ ﹶﺎﺀ ﻤﻥ َ ِ ﻨ ﻤ ﻜ ﹶ ﹶ ﺭ ﻤ ﹾ ِﺘ ﻭ ﹶ ﻹ ﻤ ﹶﻜ ﹾﻨ ﻨ ﺭ ﱠ ﺩ ِ ِ ﻤ ﱠﺸ ِ ﻋ ﺎﺩ ﹶﺎ ﻭﺇﻨﻙ ﻟﺘﻬ ِﻱ ﺇ ﹶﻰ ﺼ ﺍﻁ ﻤﺴﺘ ِﻴﻡ ] ﺍﻟﺸﻭﺭﻯ: ١٥ – ٢٥[. ِﺒ ِﻨ ِﱠ ﹶ ﹶ ﺩ ِﻟ ِﺭ ٍ ﹶﻘ ٍ ٥- ﻼﻟﺔ.. ﺠﻌل ﺍﷲ ﻨﺴل ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻼﻟﺔ ﻤﻥ ﻤﺎﺀ ﻤﻬﻴﻥ ﻭﺇﻟﻰ ﺫﻟﻙ ﺃﺸﺎﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﺴ ﺴ ﺒﻘﻭﻟﻪ: ﺍﻟ ِﻱ ﺃﺤ ﻜ ﱠ ﺸﻲ ٍ ﺨﻠﻘﻪ ﺃ ﺨﻠﻕ ﺍﻹﻨ ﺎﻥ ِﻥ ِﻴﻥ * ﺜ ل ﻨﺴﻠﻪ ِﻥ ﱠﺫ َ ﺴﻥ ﹸل ﹶ ﺀ ﹶ ﹶ ﹶ ﻭﺒﺩَ ﹶ ﹾ ﹶ ِ ﹾﺴ ِ ﻤ ﻁ ٍ ﹸﻡ ﺠﻌ َ ﹶ ﹶ ﻤ ﺴﻼﻟ ٍ ﻥ ﺎﺀ ﻤ ِﻴﻥ ] ﺍﻟﺴﺠﺩﺓ: ٧ – ٨[.. ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ: ِ ﻥ ﺴﻼﻟ ٍ ﻴﻌﻨﻲ ﺃﻥ ﻨﺴل ﻤ ﹶ ﹶﺔ ﹶ ﹶﺔ ﻤ ﻤ ٍ ﻬ ٍ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺴﻴﻨﺸﺄ ﻤﻥ ﺴﻼﻟﺔ ﻓﻴﻨﺴل ﻤﻨﻪ ﻜﻤﺎ ﻴﻨﹾﺴل ﺍﻟﺴﻴﻑ ﻤﻥ ﻏﻤﺩﻩ ﻓﻴﻨﻔـﺼل ﻋﻨـﻪ ﱡ ﱡ )٣( ﻓﺎﻟﻨﻘﻁﺔ ﺴﻼﻟﺔ ﻭﺍﻟﻭﺍﻟـﺩ ﺍﻨﻔﺼﺎﻻ ﺘﺎ ﺎ ﻓﻼ ﺘﻌﻭﺩ ﻫﻨﺎﻙ ﺭﺍﺒﻁﺔ ﺘﺭﺒﻁ ﺒﻴﻨﻬﻤﺎ ﺇﻻ ﺍﻟﻨﺴﺏ ﹰ ﻤ ﺴﻠﻴل.. ﻷﻥ ﺍﻟﻨﺴل ﻜﺎﺌﻥ ﻤﻥ ﻤﺎﺀ ﻤﻬﻴﻥ ﻀﻌﻴﻑ.. ﻴﺨﺭﺝ ﻤﻥ ﺼﻠﺏ ﺍﻹﻨﺴﺎﻥ.. ﻟﻜﻨﻪ ﻟﻴﺱ ﻀﻌﻴ ﹰﺎ ﻓﻲ ﺫﺍﺘﻪ ﻜﻤﺎ ﻫﻭ ﻀﻌﻴﻑ ﻓﻲ ﺼﻔﺎﺘﻪ ﻷﻨﻪ ﻴﺤﻤل ﻜل ﺼﻔﺎﺕ ﺍﻹﻨﺴﺎﻥ ﻭﻴﺠﻌﻠﻬﺎ ﻓﻲ ﻔ ﻨﺴﻠﻪ ﻟﺫﻟﻙ ﻓﻬﻭ ﺨﻼﺼﺔ ﺍﻵﺒﺎﺀ ﻭﺼﻔﻭﺘﻬﻡ ﺍﻟﺘﻲ ﺍﺴﺘﺨﺭﺠﺕ ﻤﻥ ﻅﻬﻭﺭﻫﻡ ﻭ ـﹼﺕ ﻤـﻥ ﺴ ﻠ ﺃﺼﻼﺒﻬﻡ ﻭﺘﻠﻙ ﻫﻲ ﺍﻟﺨﻼﺼﺔ ﺍﻟﺘﻲ ﺃﺴﻤﺎﻫﺎ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ) ﻼﻟﺔ( ﻷﻨﻬﺎ ﻤﻥ ﺍﻟ ل ﻭﻫـﻭ ﺴ ﺴ ﺍﺴﺘﺨﺭﺍﺝ ﺍﻟﺸﻲﺀ ﻤﻥ ﺍﻟﺸﻲﺀ ﻓﻴﻘﺎل ﻠﻠﺕ ﺍﻟﺸﻌﺭﺓ ﻤﻥ ﺍﻟﻌﺠﻴﻥ.. ﻭﻫﺫﻩ ﺍﻟﺴﻼﻟﺔ ﻨﺘﺠﺕ ﻋﻥ ﺴ ﺍﻟﻁﻌﺎﻡ ﺍﻟﺫﻱ ﻨﺒﺕ ﻤﻥ ﺍﻟﻁﻴﻥ ﻭﻜﺎﻨﺕ ﻼﻟﺘﻪ ﻁﻴﻨ ﺔ ﻭﺍﻨﻔﺼﻠﺕ ﻋـﻥ ﺃﺼـﻠﻬﺎ.. ﺒﺎﻋﺘﺒـﺎﺭ ﻴ ﺴ ﺍﻟﻨﻁﻔﺔ ﻨﺎﺸﺌﺔ ﻋﻥ ﺍﻟﻐﺫﺍﺀ ﻭﻫﻭ ﻨﺎﺸﺊ ﻋﻥ ﺍﻟﻁﻴﻥ.. ﻭﺒﺨﺭﻭﺝ ﺍﻟﻤﺎﺀ ﺍﻟﻤﻬـﻴﻥ ﻤـﻥ ﺠـﺴﻡ ﺍﻹﻨﺴﺎﻥ ﺴﺎﺭ ﻫﺫﺍ ﺍﻟﻤﺎﺀ ﻨﻁﻔﺔ ﻭﺘﺘﺤﻭل ﺍﻟﻨﻁﻔﺔ ﻓﻲ ﺍﻷﺭﺤﺎﻡ ﺇﻟﻰ ﺩﻡ ﻤﺘﺠﻤﺩ ﻴﻠﺘﺼﻕ ﺒﺠﺩﺍﺭ ﺍﻟﺭﺤﻡ ﻭﻴﻌﻠﻕ ﺒﻪ ﻟﺫﻟﻙ ﹸﺴ ﻰ )ﻋﻠﻘﺔ( ﺜﻡ ﺘﺼﺒﺢ ﻫﺫﻩ ﺍﻟﻌﻠﻘﺔ ﻟﺤ ﺎ ﻤﺎﺌ ﺎ ﻁﺭ ﺎ ﻟﻴﺱ ﻟﻪ ﺸﻜل ﻴ ﻤ ﻌ ﺘ ﻤ ﻤﻌ ﻥ، ﺒﻪ ﺘﺠﺎﻭﻴﻑ ﺴﻁﺤﻴﺔ ﺒﺴﻴﻁﺔ ﻤﺘﻌﺭﺠﺔ ﻜﺎﻟﻁﻌﺎﻡ ﺍﻟﻤﻤﻀﻭﻍ ﺒﺎﻷﻀﺭﺍﺱ ﻟﺫﻟﻙ ﻓﻬـﻲ ﻴ )1( ﺭﺍﺠﻊ ﻓﻲ ﺫﻟﻙ: ﺤﺎﺸﻴﺔ ﺍﻟﺼﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺠﻼﻟﻴﻴﻥ، ﺠـ ٣، ﺹ ٣٦٣ ﻭﻤﺎ ﺒﻌﺩﻫﺎ. )2( ﺭﺍﺠﻊ ﻓﻲ ﺫﻟﻙ: ﺤﺎﺸﻴﺔ ﺍﻟﺼﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺠﻼﻟﻴﻴﻥ، ﺠـ ١، ﺹ ٩١، ﻭﻤﺎ ﺒﻌﺩﻫﺎ. )3( ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ﻟﻠﺸﻭﻜﺎﻨﻲ، ﺠـ ٣، ٦٧٤. ١١
12.
)ﻤﻀﻐﺔ( ﻘﺭﻫﺎ ﺍﻟﺤﻕ
ﻓﻲ ﻗﺭﺍﺭ ﻤﻜﻴﻥ ﻓﺘﺘﺤﻭل ﺇﻟﻰ ﻋﻅﺎﻡ ﻴﻜﺴﻭﻫﺎ ﻟﺤ ﺎ ﺜﻡ ﺘﻜﻭﻥ ﺨﻠ ﹰـﺎ ﻘ ﻤ ﻴ )١( ﻭﺇﻟﻰ ﺫﻟﻙ ﺃﺸﺎﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ: ﺍﷲ ﻴﻌﻠﻡ ـﺎ ُ ﹶ ﻤ ﺁﺨﺭ.. ﻓﺘﺒﺎﺭﻙ ﺍﷲ ﺃﺤﺴﻥ ﺍﻟﺨﺎﻟﻘﻴﻥ.. ﺘﺤﻤل ﻜ ﱡ ﺃﻨ ﹶﻰ ﻭ ﺎ ﺘ ِﻴﺽ ﺍﻷﺭ ﺎﻡ ﻭ ﺎ ﺘﺯ ﺍﺩ ﻭﻜ ﱡ ﺸﻲ ٍ ﻋﻨﺩﻩ ﺒﻤﻘ ﺍﺭ ] ﺍﻟﺭﻋﺩ: ٨[. ﹶ ُ ِ ﹸل ُ ﹾﺜ ﻤ ﹶﻐ ﺤ ﻤ ﹶ ﺩ ﹸل ﹶ ﺀ ِ ﹾ ِ ِ ﹾﺩ ٍ ﻭﻟﻤﺎ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﺨﻠﻕ ﺍﻟﺫﻱ ﺨﻠﻘﻪ ﺍﷲ ﻤﻥ ﺍﻟﺴﻼﻟﺔ ﺍﻟﻁﻴﻨﻴﺔ ﺴﻭﻑ ﻴﺘﺤﻤل ﺭﺴـﺎﻟﺔ ﺍﻟﺘﻜـﺎﺜﺭ ﻭﺍﻟﺘﻭﺍﻟﺩ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﻴﺘﺄ ﱠﻰ ﻤﻥ ﻭﺭﺍﺀ ﺫﻟﻙ ﺍﻨﺘﺸﺎﺭ ﺍﻟﺒﺸﺭ ﻓﻲ ﺍﻷﺭﺽ ﻭﻴﻜﻭﻥ ﺫﻟﻙ ﺍﻟﺘـﺯﺍﻭﺝ ﺒـﻴﻥ ﺘ ﺠﻨﺴﻴﻥ ﻤﺨﺘﻠﻔﻴﻥ ﻤﻥ ﺍﻟﺒﺸﺭ ﻜﺎﻥ ﻤﻥ ﺍﻟﻀﺭﻭﺭﻱ ﺃﻥ ﻴﺘﺸﻙ ﺍﻟﺨﻠﻕ ﺒﻴﻥ ﻨﻭﻋﻴﻥ ﻤﺨﺘﻠﻔﻴﻥ ﻤﻥ ﺫﻜـﺭ ﻭﺃﻨﺜﻰ ﻟﻴﺘﻔﺭﻉ ﺍﻟﺨﻠﻕ ﻋﻥ ﻫﺫﺍ ﺍﻷﺼل ﺒﺫﻟﻙ ﺍﻟﺘﻨﻭﻉ ﻭﺘﺘﻡ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﺒﺸﺭﻴﺔ ﻓﻲ ﻨﻘل ﺍﻟﻨﻭﻉ ﻤﻥ ﺠﻴل ﺇﻟﻰ ﺠﻴل ﻋﻥ ﻁﺭﻴﻕ ﻫﺫﻴﻥ ﺍﻟﺯﻭﺠﻴﻥ ﻭﺇﻟﻰ ﻫﺫﺍ ﺃﺸﺎﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ: ﺎ ﺃﻴ ﺎ ﺍﻟ ﱠﺎﺱ ﺍﺘ ﹸﻭﺍ ﺭ ﻜﻡ ﻴ َ ﻬ ﻨ ﱠﻘ ﺒ ﹸ ﺍﻟ ِﻱ ﺨﻠﻘ ﹸﻡ ﻥ ﻨﻔﺱ ﺍﺤﺩﺓ ﺨﻠﻕ ﻤﻨ ﺎ ﺯﻭﺠ ﺎ ﻭﺒﺙ ﻤﻨﻬ ﺎ ﺭ ﺎﻻ ﻜ ِﻴ ﺍ ﻭﻨ ﺎﺀ ﺍﺘ ﹸـﻭﺍ ﺍﷲ َ ﱠﺫ ﹶ ﹶ ﹶﻜ ﻤ ﱠ ﹾ ٍ ﻭ ِ ٍ ﻭ ﹶ ﹶ ﹶ ِ ﹾﻬ ﻬ ﱠ ِ ﹾ ﻤ ِﺠ ﹰ ﹶﺜ ﺭ ِ ﺴ ﻭ ﱠﻘ ﺍﻟ ِﻱ ﺘ ﺎﺀﹸﻭ ﺒﻪ ﺍﻷﺭ ﺎﻡ ﺇﻥ ﺍﷲ ﹶﺎﻥ ﻋﻠﻴﻜﻡ ﺭ ِﻴ ﺎ ] ﺍﻟﻨﺴﺎﺀ: ١[ ﻭ ﻥ ﻨﻔﺱ ﺍﺤﺩﺓ ﺃﻱ ﻤ ﱠﹾ ٍ ﻭ ٍِ ﱠﺫ ﹶﺴ ﻟ ﻥ ِ ِ ﻭ ﺤ َ ِ ﻜ ﹶ ﹸ ﻗ ﺒ ﻤﻥ ﺸﺨﺹ ﻭﺍﺤﺩ ﻫﻭ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.. ﻭﺨﻠﻕ ﻤﻨﻪ ﺃﻤﻜﻡ ﺤﻭﺍﺀ ﻭﺒﺙ ﻤﻨﻬﻤﺎ ﺒﻨﻴﻥ ﻭﺒﻨﺎﺕ ﻜﺜﻴـﺭﺓ ﹼ ﻟﺒﻴﺎﻥ ﻜﻴﻔﻴﺔ ﺘﻭﺍﻟﺩﻫﻡ ﻤﻨﻬﻤﺎ )٢(. ﺇﻨﻪ ﻋﻠﻰ ﻋﺎﺘﻕ ﻫﺫﻴﻥ ﺍﻟﺯﻭﺠﻴﻥ ﻴﻘﻊ ﻤﺴﺌﻭﻟﻴﺔ ﺘﻭﺼﻴل ﺍﻟﻨﺴل ﺇﻟـﻰ ﺍﻷﺠﻴﺎل ﺍﻟﻘﺎﺩﻤﺔ ﻹﻴﺠﺎﺩ ﺃﺴﺱ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻭﻹﺤﺩﺍﺙ ﺍﻟﺘﻜﺎﺜﺭ ﻭﺍﻟﺯﻴـﺎﺩﺓ ﻓـﻲ ﺍﻟﺒﺸﺭ.. ﻭﺫﻟﻙ ﻻ ﻴﻜﻭﻥ ﺇﻻ ﺒﺎﻟﺘﺯﺍﻭﺝ ﻭﺒﺎﻟﻤﺼﺎﻫﺭﺓ ﺒﻴﻥ ﻫﺫﻴﻥ ﺍﻟﻨﻭﻋﻴﻥ ﻤﻥ ﺍﻟﻨﺴل ﻭﻗﺩ ﺭﺴﻡ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻫﺫﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺇﻴﺠﺎﺯ ﺭﺍﺌﻊ ﻭﺒﻴﺎﻥ ﻗﺎﻁﻊ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ: ﻭﻫﻭ ﺍﻟ ِﻱ ﺨ ﹶـﻕ ﱠﺫ ﹶ ﻠ ﹶ ﻤﻥ ﺍﻟ ﺎﺀ ﺒﺸ ﺍ ﻓ ﻠﻪ ﻨﺴ ﺎ ﻭﺼﻬ ﺍ ﻭ ﹶﺎﻥ ﺭﺒﻙ ﻗ ِﻴ ﺍ ] ﺍﻟﻔﺭﻗﺎﻥ: ٤٥[.. ﻭﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ: ﻨﺴ ﺎ ﹶ ﺒ ِ ﹾ ﻤ ِ ﹶ ﺭ ﹶﺠ ﻌ ﹶ ﹶ ﺒ ِ ﺭ ﻜ ﹶ ﺩ ﺭ ﺘﻌﻨﻲ ﺍﻟﺫﻜﻭﺭﺓ ﻷﻨﻬﻡ ﺃﺼﺤﺎﺏ ﺍﻟﻌﺼﺏ ﺍﻟﺫﻴﻥ ﺘﻨﺘﺴﺏ ﺇﻟﻴﻬﻡ ﺫﺭﻴﺎﺘﻬﻡ ﻭﺃﺒﻨﺎﺅﻫﻡ.. ﺃﻤﺎ ِ ـﻬ ﺍ ﺼ ﺭ ﻓﺘﻌﻨﻲ ﺍﻹﻨﺎﺙ ﺃﻱ ﺇﻨﻬﻥ ﺫﻭﺍﺕ ﺼﻬﺭ ﻟﻴﺱ ﻟﻬﻥ ﻋﺼﺏ ﻭﻻ ﻨﺴﺏ ﺇﻟﻴﻬﻥ ﻭﻟﺩ ﻭﻟﻜﻥ ﺼﺎﻫﺭ ﺒﻬـﻥ ﻴ ﻴ ﻓﻘﻁ.. ﻓﻠﻬﺫﺍ ﺃﺴﻤﺎﻫﻥ ﺍﷲ ﺼﻬ ﺍ ﻭﻜﺎﻥ ﺭﺒﻙ ﻗﺩﻴ ﺍ.. ﺃﻱ ﻋﻠﻰ ﺨﻠﻕ ﺍﻟﺫﻜﺭ ﻭﺍﻷﻨﺜـﻰ ﻤـﻥ ﻤـﺎﺩﺓ ﺭ ﺭ ﻭﺍﺤﺩﺓ.. ﻭﺍﻟﺤﻜﻤﺔ ﻓﻲ ﺘﻘﺩﻴﻡ ﺍﻟﻨﺴﺏ ﻋﻠﻰ ﺍﻟﻤﺼﺎﻫﺭﺓ.. ﺃﻥ ﺍﻟﻨﺴﺏ ﻴﺒﺩﺃ ﻤﻨﺫ ﺍﻟﻭﻻﺩﺓ ﻭﻴﺘﺤﻘﻕ ﺒﻤﺠﻲﺀ ﺍﻟﻤﻭﻟﻭﺩ ﻓﻴﻅل ﻫﺫﺍ ﺍﻟﻭﻟﺩ ﻤﻨﺘﺴ ﺎ ﺇﻟﻰ ﺃﺒﻴﻪ ﻁﻭﺍل ﺤﻴﺎﺘﻪ ﻭﺒﺫﻟﻙ ﻴﻜﻭﻥ ﻨﺴ ﺎ.. ﺤﺘﻰ ﺇﺫﺍ ﺸﺏ ﺍﻟﻤﻭﻟﻭﺩ ﺒ ﺒ ﻭﺘﺭﻋﺭﻉ ﻭﺼﺎﺭ ﻓﻲ ﺴﻥ ﺍﻟﺯﻭﺍﺝ ﻭﺼﺎﻫﺭ ﺒﻤﻥ ﻴﺘﺯﻭﺠﻬﺎ ﻓﻴﺼﺒﺢ ﻨﺴ ﺎ ﻭﺼﻬ ﺍ ﻓﻲ ﺁﻥ ﻭﺍﺤﺩ ﺜـﻡ ﺭ ﺒ ﻴﺄﺘﻲ ﺒﻨﺴل ﺠﺩﻴﺩ ﻴﻨﺘﺴﺏ ﺇﻟﻴﻪ ﺤﺘﻰ ﺇﺫﺍ ﻜﺒﺭ ﻫﺫﺍ ﺍﻟﻨﺴل ﻴﺼﺎﻫﺭ ﺒﺎﻟﺯﻭﺍﺝ ﺃﻴ ﺎ.. ﻭﻫﻜـﺫﺍ ﺘـﺴﺘﻤﺭ ﻀ ﹸ ﺍﻟﺤﻴﺎﺓ ﻨﺴ ﺎ ﻭﺼﻬ ﺍ ﻟﺘﻌﻤﺭ ﺍﻟﺩﻨﻴﺎ ﻭﻜﺎﻥ ﺭﺒﻙ ﻗﺩﻴ ﺍ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺘﺒﺎﻴﻥ ﻭﺫﻟﻙ ﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﺨﻠـﻕ ﺭ ﺭ ﺒ ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﻋﻤﺎ ﻴﺼﻔﻭﻥ ﻭﺘﻌﺎﻟﻰ ﻋﻠ ﺍ ﻜﺒﻴ ﺍ )٣(.. ﺘﻠﻙ ﺭﺤﻠﺔ ﺍﻟﺘﺯﺍﻭﺝ ﻭﺍﻟﺘﻜﺎﺜﺭ ﻓﻲ ﺍﻟﺨﻠﻕ ﻭﻫـﻲ ﹸﻭ ﺭ )1( ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻜﺜﻴﺭ، ﺠـ ٢، ﺹ ٦٦ ﻭﻤﺎ ﺒﻌﺩﻫﺎ، ﻭﺤﺎﺸﻴﺔ ﺍﻟﺠﻼﻟﻴﻥ، ﺠـ ٢، ﺹ ٣. )2( ﺒﺘﺼﺭﻑ ﻤﻥ ﺃﻨﻭﺍﺭ ﺍﻟﺘﻨﺯﻴل ﻟﻠﺒﻴﻀﺎﻭﻱ، ﺠـ ١، ﺹ ١٠٢ ﻭﻤﺎ ﺒﻌﺩﻫﺎ. )3( ﺒﺘﺼﺭﻑ ﻤﻥ ﺤﺎﺸﻴﺔ ﺍﻟﺼﺎﻭﻱ ﻋﻠﻰ ﺍﻟﺠﻼﻟﻴﻥ، ﺠـ ٣، ﺹ ٢٦١ ﻭﻤﺎ ﺒﻌﺩﻫﺎ. ٢١
13.
ﺍﻟﺘﻲ ﺃﺭﺍﺩﻫﺎ ﺍﻟﺤﻕ
ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻋﻨﺩﻤﺎ ﻗﺎل ﻟﻠﻤﻼﺌﻜﺔ: ﺇ ﱢﻲ ﺎﻋل ِﻲ ﺍﻷﺭﺽ ﺨ ِﻴﻔ ﹰ ﻭﻗـﺩ ِﻨ ﺠ ِ ٌ ﻓ َ ِ ﹶﻠ ﹶﺔ ﺍﻗﺘﻀﺕ ﻤﺸﻴﺌﺔ ﺍﷲ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺫﺭﻴﺔ ﻤﻨﻔﺼﻠﺔ ﻋﻥ ﺃﺼﻠﻬﺎ ﺍﻨﻔﺼﺎﻻ ﺘﺎ ﺎ ﻓﻼ ﺘﺭﺘﺒﻁ ﺤﻴـﺎﺓ ﻤﻭﻟـﻭﺩ ﹰ ﻤ ﺒﺒﻘﺎﺀ ﻭﺍﻟﺩﻩ ﺤ ﺎ، ﻭﻻ ﺘﻨﺘﻬﻲ ﺒﻤﻭﺘﻪ ﻓﻠﻜل ﻨﻔﺱ ﺃﺠﻠﻬﺎ ﺍﻟﻤﻌﻠﻭﻡ ﺍﻟﻤﺴﺘﻘل ﺒﺫﺍﺘﻪ. ﻴ "ﻜﻴﻑ ﺨ ِﻕ ﺁﺩﻡ" ﹸﻠ ﺃﺨﺒﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺍﻟﻤﻼﺌﻜﺔ ﺒﺄﻨﻪ ﺠﺎﻋل ﻋﻠﻰ ﺍﻷﺭﺽ ﺨﻠﻴﻔـﺔ ﻭﺠـﺎﺀ ﺍﻟـﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻭﺍﻀ ﺎ ﻭﺼﺭﻴ ﺎ ﺒﻬﺫﺍ ﺍﻟﺨﺒﺭ ﻓﻲ ﻗﻭل ﺍﷲ ﺴﺒﺤﺎﻨﻪ: ﻭﺇﺫ ﹶﺎل ﺭﺒﻙ ِﻠ ﻼ ِﻜ ِ ﺇ ﱢﻲ ﺎﻋل ِﹾ ﻗ َ ﻟ ﹾﻤ ﹶﺌ ﹶﺔ ِﻨ ﺠ ِ ٌ ﺤ ﺤ ِﻲ ﺍﻷﺭ ِ ﺨ ِﻴﻔ ﹰ ] ﺍﻟﺒﻘﺭﺓ: ٠٣[.. ﻓﺄﺸﺎﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺇﻟﻰ ﺃﻨﻪ ﺃﺨﺭﺝ ﺁﺩﻡ ﻤﻥ ﺍﻟﺠﻨـﺔ ﻓ َ ﺽ ﹶ ﻠ ﹶﺔ ﻗﺒل ﺃﻥ ﻴﺩﺨﻠﻬﺎ ﻜﻤﺎ ﻴﻔﻬﻡ ﻤﻥ ﻗﻭﻟﻪ ﺴﺒﺤﺎﻨﻪ: ﺇ ﱢﻲ ﺎﻋل ِﻲ ﺍﻷﺭ ِ ﺨ ِﻴﻔ ﹰ ..ﻭﻟﻴﺱ ﻓﻲ ﺍﻟﺠﻨﺔ ِﻨ ﺠ ِ ٌ ﻓ َ ﺽ ﹶﻠ ﹶﺔ )١(. ﻭﻤﻥ ﻫﻨﺎ ﻓﻘﺩ ﺒﻌﺙ ﺍﷲ ﻋﺯ ﻭﺠل ﺠﺒﺭﻴل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻰ ﺍﻷﺭﺽ ِﻴﺄ ِﻴﻪ ﺒﺘﺭﺍﺏ ﻤﻨﻬﺎ.. ﻓﻘﺎﻟﺕ ﻟ ﺘ ﺍﻷﺭﺽ: ﺃﻋﻭﺫ ﺒﺎﷲ ﻤﻨﻙ ﺃﻥ ﺘﻨﻘﺹ ﻤﻨﻲ ﺃﻭ ﹸﺸﻴﻨﻨﻲ.. ﻓﺭﺠﻊ ﻭﻟﻡ ﻴﺄﺨﺫ ﻤﻨﻬﺎ ﺸﻴ ًﺎ.. ﻭﻗـﺎل.. ﻴـﺎ ﺌ ﺘ ﺭﺏ ﺇﻨﻬﺎ ﺃﻋﺎﺫﺕ ﺒﻙ ﻓﺄﻋﺫﺘﻬﺎ.. ﻓﺒﻌﺙ ﺍﷲ ﻤﻴﻜﺎﺌﻴل ﻓﺤﺩﺙ ﻤﻌﻪ ﻤﺎ ﺤﺩﺙ ﻟﺠﺒﺭﻴل –ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ- ﻓﺒﻌﺙ ﺍﷲ ﻤﻠﻙ ﺍﻟﻤﻭﺕ ﻓﻌﺎﺫﺕ ﻤﻨﻪ.. ﻓﻘﺎل.. ﻭﺃﻨﺎ ﺃﻋﻭﺫ ﺒﺎﷲ ﺃﻥ ﺃﺭﺠﻊ ﻭﻟﻡ ﺃﻨﻔﺫ ﺃﻤﺭﻩ.. ﻓﺄﺨﺫ ﻤـﻥ ﻭﺠﻪ ﺍﻷﺭﺽ ﻤﻥ ﺍﻟﺘﺭﺍﺏ ﺍﻷﺤﻤﺭ ﻭﺍﻷﺒﻴﺽ ﻭﺍﻷﺴﻭﺩ- ﻭﻟﺫﻟﻙ ﺨﺭﺝ ﺒﻨﻭ ﺁﺩﻡ ﻤﺨﺘﻠﻔـﻴﻥ- ﻓـﺼﻌﺩ ﺒﻪ.. ﻓﻘﺎل ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻟﻪ.. ﺃﻤﺎ ﺭﺤﻤﺕ ﺍﻷﺭﺽ ﺤﻴﻥ ﺘﻀﺭﻋﺕ ﺇﻟﻴﻙ؟ ﻓﻘﺎل.. ﺭﺃﻴﺕ ﺃﻤﺭﻙ ﺃﻭﺠﺏ ﻤﻥ ﻗﻭﻟﻬﺎ.. ﻓﻘﺎل ﺍﷲ ﻋﺯ ﻭﺠل.. ﺃﻨﺕ ﺘﺼﻠﺢ ﻟﻘﺒﺽ ﺃﺭﻭﺍﺡ ﻭﻟﺩﻩ )٢(. ﻭﻗﻴل.. ﺒﺄﻥ ﺍﷲ ﺨﻠﻕ ﺭﺃﺱ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺠﺒﻬﺘﻪ ﻤﻥ ﺘﺭﺍﺏ ﺍﻟﻜﻌﺒﺔ.. ﻭﺼﺩﺭﻩ ﻭﻅﻬﺭﻩ ﻤﻥ ﺘﺭﺍﺏ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ.. ﻭﻓﺨﺫﻴﻪ ﻤﻥ ﺃﺭﺽ ﺍﻟﻴﻤﻥ.. ﻭﺴﺎﻗﻴﻪ ﻤﻥ ﺃﺭﺽ ﻤﺼﺭ.. ﻭﻗﺩﻤﻴـﻪ ﻤـﻥ ﺃﺭﺽ ﺍﻟﺤﺠﺎﺯ.. ﻭﻴﺩﻩ ﺍﻟﻴﻤﻨﻰ ﻤﻥ ﺃﺭﺽ ﺍﻟﻤﺸﺭﻕ.. ﻭﻴﺩﻩ ﺍﻟﻴﺴﺭﻯ ﻤﻥ ﺃﺭﺽ ﺍﻟﻤﻐﺭﺏ ﺜـﻡ ﺃﻟﻘـﺎﻩ ﻋﻠﻰ ﺒﺎﺏ ﺍﻟﺠﻨﺔ ﻓﻜﻠﻤﺎ ﻤﺭ ﻋﻠﻴﻪ ﻤﻸ ﻤﻥ ﺍﻟﻤﻼﺌﻜﺔ ﻋﺠﺒﻭﺍ ﻤﻥ ﺤﺴﻥ ﺼﻭﺭﺘﻪ ﻭﻁﻭل ﻗﺎﻤﺘﻪ.. ﻓﻠـﻡ ِ ﻴﻜﻭﻨﻭﺍ ﻗﺒﻠﻪ ﻗﺩ ﺭﺃﻭﺍ ﺸﻴ ًﺎ ﻴﺸ ِﻬﻪ ﻤﻥ ﺍﻟﺼﻭﺭ.. ﻓﻤﺭ ﺒﻪ ﺇﺒﻠﻴﺱ ﺍﻟﻠﻌﻴﻥ ﻓﻘﺎل ﻷﻤﺭ ﻤـﺎ ﹸﻠﻘـﺕ ﺜـﻡ ﺨ ﺌ ﹾﺒ ﻀﺭﺒﻪ ﻓﺈﺫﺍ ﻫﻭ ﺃﺠﻭﻑ ﻓﺩﺨل ﻤﻥ ﻓﻴﻪ ﻭﺨﺭﺝ ﻤﻥ ﺩﺒﺭﻩ ﺜﻡ ﻗﺎل ﻷﺼﺤﺎﺒﻪ ﻤﻥ ﺍﻟﻤﻼﺌﻜﺔ ﻫﺫﺍ ﺨﻠـﻕ ﺃﺠﻭﻑ ﻻ ﻴﺘﻤﺎﺴﻙ ﻭﻻ ﻴﺜﺒﺕ.. ﻭﺃﺴﺭ ﺇﺒﻠﻴﺱ ﻋﻠﻴﻪ ﺍﻟﻠﻌﻨﺔ ﻓﻲ ﻨﻔﺴﻪ ﻟﺌﻥ ﻓﻀل ﻋﻠﻲ ﻷﻋﺼﻴ ﹼﻪ ﻭﻟﺌﻥ ﻨ ﹸ َ ﻓﻀِﺕ ﻋﻠﻴﻪ ﻷﻫﻠﻜ ﹼﻪ )٣(. ﻨ ﹸ ﻠ )1( ﻗﺼﺹ ﺍﻷﻨﺒﻴﺎﺀ ﻟﻠﻨﻴﺴﺎﺒﻭﺭﻱ ﺹ ٨٢. )2( ﺘﻔﺴﻴﺭ ﺍﻟﻘﺭﻁﺒﻲ، ﺠـ ١، ﺹ ٢٩١. )3( ﻗﺼﺹ ﺍﻷﻨﺒﻴﺎﺀ ﻟﻠﻨﻴﺴﺎﺒﻭﺭﻱ، ﺹ ٢٢. ٣١
14.
" ﻓﻲ ﺍﻟﺒﺩﺍﻴﺔ" ﻴﺘﺤﺩﺙ
ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﻫﻭ ﺃﺼﺩﻕ ﻜﺘﺎﺏ ﻋﺭﻓﺘﻪ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻥ ﺒﺩﺍﻴـﺔ ﺨﻠـﻕ ﺍﻹﻨـﺴﺎﻥ ﻓﻴﻘﻭل: ﻟﻘﺩ ﺨﻠﻘ ﹶﺎ ﺍﻹﻨ ﺎﻥ ِﻥ ﺼﻠ ﺎل ﻤﻥ ﺤﻤﺈ ﻤﺴ ﹸﻭﻥ ] ﺍﻟﺤﺠﺭ: ٦٢[.. ﻓﻲ ﻫﺫﻩ ﺍﻵﻴـﺔ ﻭ ﹶ ﹶ ﹶ ﹶ ﹾﻨ ِ ﹾﺴ ﻤ ﹾﺼ ٍ ٍ ﻨ ٍ ﻋﺭﺽ ﻤﻭﺠﺯ ﻟﺨﻠﻕ ﺁﺩﻡ ﺍﻟﺫﻱ ﻜﺎﻥ ﺨﻠ ﹸﻪ ﺤﻠ ﹶﺔ ﻓﻲ ﺴﻠﺴﻠﺔ ﺍﻟﺘﻁﻭﺭ.. ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻁﻴﻥ ﻤﺒﺩﺃ ﺨﻠـﻕ ﹶ ﹾﻘ ﹾﻘ ﺁﺩﻡ ﻓﺈﻨﻪ ﻗﺩ ﹶﻨ ﱠل ﻓﻲ ﻫﺫﺍ ﺍﻟﻁﻴﻥ ﻤﻥ ﻋﺎﻟﻡ ﺇﻟﻰ ﻋﺎﻟﻡ ﺤﺘﻰ ﻅﻬﺭ ﻫﺫﺍ ﺍﻟﻜﺎﺌﻥ ﺍﻟﻌﺎﻗل ﻭﻫـﻭ ﺁﺩﻡ ﺃﺒـﻭ ﺘﻘ ﺍﻟﺒﺸﺭ.. ﻭﺍﻟﺼﻠﺼﺎل ﻫﻭ ﺍﻟﻁﻴﻥ ﺍﻟﺫﻱ ﺠﻑ ﺤﺘﻰ ﺼﺎﺭ ﻟﻪ ﺼﻭﺕ ﻭﺼﻠﺼﻠﺔ ﻭﺍﻟﺤﻤﺄ ﻫـﻭ ﺍﻟﻁـﻴﻥ ﺍﻟﻤﺘﻌﻔﻥ ﺍﻟﺫﻱ ﺘﺨﻤﺭ ﻓﻲ ﻅﺭﻭﻑ ﻤﻌ ﻨﺔ ﻭﺒﺩﺃ ﻴﺄﺨﺫ ﺒﻬﺫﺍ ﺍﻟﺘﺨﻤﺭ ﺼﻭ ﺍ ﻭﺃﺸﻜﺎﻻ ﻭﻟﻬـﺫﺍ ﻭﺼـﻑ ﹰ ﺭ ﻴ )ﺒﺎﻟﻤﺴﻨﻭﻥ( ﺃﻱ ﺍﻟﻤﺴ ﻯ ﻭﺍﻟﻤﺸ ﱠل ﻓﻲ ﺃﺸﻜﺎل ﻭﻗﻭﺍﻟﺏ.. ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺅﻜﺩ ﺤﻘﻴﻘﺔ ﻋﻠﻤﻴﺔ ﻋﻠﻰ ﻜ ﻭ ﻜل ﺇﻨﺴﺎﻥ ﻴﺘﻨ ﻪ ﻟﻬﺎ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻫﻲ ﺍﷲ ﺨﻠﻕ ﻜ ﱠ ﺍﺒﺔ ﻥ ﺎﺀ ﻓﻤﻨ ﻡ ﻥ ﻴﻤ ِﻲ ﻋ ﹶﻰ ﺒﻁﻨﻪ ﻭ ُ ﹶ ﹶ ﹶ ﹸل ﺩ ٍ ﻤ ﻤ ٍ ﹶ ِ ﹾﻬ ﻤ ﺸ ﻠ ﹾ ِ ِ ﺒ ﻭﻤﻨ ﻡ ﻥ ﻴﻤ ِﻲ ﻋ ﹶﻰ ﺭﺠﻠﻴﻥ ﻭﻤﻨ ﻡ ﻥ ﻴﻤ ِﻲ ﻋ ﹶﻰ ﺃﺭ ٍ ﻴﺨﻠﻕ ﺍﷲ ﺎ ﻴ ﹶﺎﺀ ﺇﻥ ﺍﷲ ﻋ ﹶﻰ ﻜ ﱢ ِ ﹾﻬ ﻤ ﺸ ﻠ ِ ﹶ ِ ِ ﹾﻬ ﻤ ﺸ ﻠ َ ﺒﻊ ﹾﹸ ﹸ ُ ﻤ ﺸ َ ِ ﻠ ﹸل ﺸﻲ ٍ ﻗ ِﻴﺭ ] ﺍﻟﻨﻭﺭ: ٥٤[.. ﻓﻤﻥ ﻫﺫﻩ ﺍﻵﻴﺔ ﺴﺘﺩل ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺎﺀ ﺃﺼل ﻗﺒل ﺍﻟﺘﺭﺍﺏ ﻓﻲ ﺘﻜـﻭﻴﻥ ﻴ ﹶ ﺀ ﹶﺩ ﺁﺩﻡ.. ﺃﻤﺎ ﻋﻥ ﺍﻟﻁﻴﻥ ﻓﻴﻘﻭل ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ: ﺇﺫ ﹶﺎل ﺭﺒﻙ ِﻠ ﻼ ِﻜ ِ ﺇ ﱢﻲ ﹶﺎﻟﻕ ﺒﺸ ﺍ ـﻥ ِ ﹾ ﻗ َ ﻟ ﹾﻤ ﹶﺌ ﹶﺔ ِﻨ ﺨ ِ ﹲ ﹶﺭ ﻤ ِﻴﻥ ] ﺹ: ١٧[. ﻁ ٍ ﻭﻫﺫﺍ ﺸﻴﺭ ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﺭﺍﺏ ﻫﻭ ﺍﻟﻤﺎﺩﺓ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻜﺎﻥ ﻤﻨﻬﺎ ﻫﺫﺍ ﺍﻟﺨﻠـﻕ ﻭﺃﻥ ﺍﻟﺘـﺭﺍﺏ ﻴ ﺘﺤ ل ﺇﻟﻰ ﻁﻴﻥ ﺜﻡ ﺘﺤ ل ﺍﻟﻁﻴﻥ ﺇﻟﻰ ﻁﻴﻥ ﻻﺫﺏ.. ﺃﻱ ﺯﺒﺩ.. ﺜﻡ ﺘﺤ ل ﺍﻟﻁﻴﻥ ﺍﻟﻼﺫﺏ ﺇﻟﻰ ﺤﻤﺄ ﺜﻡ ﻭ ﻭ ﻭ ﺃﺨﺫ ﻫﺫﺍ ﺍﻟﺤﻤﺄ ﺼﻭ ﺍ ﻭﺃﺸﻜﺎﻻ ﻓﻜﺎﻥ ﺤﻤﺄ ﻤﺴﻨﻭ ﹰﺎ ﺜﻡ ﺘﺤﻭل ﻫﺫﺍ ﺍﻟﺤﻤﺄ ﺍﻟﻤﺴﻨﻭﻥ ﺇﻟـﻰ ﺼﻠـﺼﺎل ﻨ ﹰ ﺭ ﻜﺎﻟﻔﺨﺎﺭ.. ﻭﻫﻜﺫﺍ ﺴﺎﺭ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺴﺎﺭ ﺍﻟﻁﻭﻴل ﻋﺒﺭ ﻤﻼﻴﻴﻥ ﺍﻟﺴﻨﻴﻥ ﺤﺘﻰ ﻅﻬـﺭﺕ ﺃﻭل ﺒﺸﺎﺌﺭ ﺍﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻓﻲ ﺒﺎﻜﻭﺭﺓ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ )ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(.. ﺇ ﹰﺍ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻭ ﺍﺒﻥ ﺫ ﺍﻟﻤﺎﺀ ﻭﺍﻟﺘﺭﺍﺏ ﻓﻔﻴﻪ ﻁﺒﺎﺌﻊ ﺍﻷﺭﺽ ﻭﻴﻨﻀﺢ ﺒﻤﺎ ﻓﻴﻪ.. ﻭﻻ ﺸﻙ ﺃﻥ ﻁﺒﻴﻌﺔ ﺍﻟﺘﺭﺍﺏ ﻭﺍﻟﻤـﺎﺀ ﻴﺘﻭﻟـﺩ ﻤﻨﻬﻤﺎ ﺍﻟﻁﺒﺎﺌﻊ ﺍﻟﺒﻬﻴﻤ ﺔ ﺍﻟﺘﻲ ﹸﻐﺭﻱ ﺒﺎﻟﻌﺩﻭﺍﻥ ﻭﺍﻟﻔﺴﺎﺩ.. ﻭﻫﺫﺍ ﻤﺎ ﺠﻌل ﺍﻟﻤﻼﺌﻜﺔ ﻴﻘﻭﻟﻭﻥ ﻫﺫﺍ ﺍﻟﻘﻭل ﺘ ﻴ ﺒﻴﻥ ﻴﺩﻱ ﺍﷲ ﻋﻨﺩﻤﺎ ﻗﺎﻟﻭﺍ: ﺃﺘﺠ ل ِﻴ ﺎ ﻥ ﻴﻔﺴﺩ ِﻴ ﺎ ﻭﻴﺴﻔﻙ ﺍﻟﺩ ﺎﺀ ﻷﻥ ﻫﺫﺍ ﻫـﻭ ﺍﻟـﺫﻱ َ ﹶ ﻌ ُ ﻓ ﻬ ﻤ ﹾ ِ ﻓ ﻬ ِ ﻤ ﺘﻭﻗﻊ ﻤﻥ ﺍﺒﻥ ﺍﻟﻤﺎﺀ ﻭﺍﻟﺘﺭﺍﺏ.. ﻟﻜﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻴﻜﺸﻑ ﻟﻠﻤﻼﺌﻜﺔ ﻋﻥ ﻤﻠﻜﺎﺕ ﺯ ﺩ ﺒﻬـﺎ ﻫـﺫﺍ ﻭ ﻴ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺘﺭﺍﺒﻲ ﺘﺸﻬﺩ ﺒﻘﺩﺭﺓ ﺍﻟﺨﺎﻟﻕ ﺍﻟﻌﻅﻴﻡ.. ﻟﻬﺫﺍ ﻜﺸﻑ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌـﺎﻟﻰ ﻟﻠﻤﻼﺌﻜـﺔ ﻋـﻥ ﺍﻻﺴﺘﻌﺩﺍﺩ ﺍﻟﻔﻁﺭﻱ ﻟﺘﻔ ﻕ ﺁﺩﻡ ﻓﻲ ﺍﻜﺘﺴﺎﺒﻪ ﺍﻟﻌﻠﻡ ﺍﻟﺫﺍﺘﻲ ﻭﺍﻟﺫﻱ ﻨﻤﻴﻪ ﻓﻲ ﻨﻔﺴﻪ ﺒﺎﻟﻨﻅﺭ ﻭﺍﻟﺘﺄﻤل ﻓﻴﻤﺎ ﻴ ﻭ ﺤﻭﻟﻪ.. ﻭﺍﻟﻤﻼﺤﻅﺔ ﻭﺍﻟﺘﺠﺭﺒﺔ ﻟﻤﺎ ﻴﻌﺎﻴﺸﻪ ﻭﺍﻟﻤﻌﺎﻨﺎﺓ ﻭﺍﻟﻤﺠﺎﻫﺩﺓ ﻭﺘﺤ ﻠﻪ ﺫﻟﻙ ﺒﺼﺒﺭ ﻭﺃﻨﺎﺓ.. ﻷﻨـﻪ ﻤ ﻓﻲ ﺁﺩﻡ ﺃﻭﺩﻉ ﺍﷲ ﻓﻴﻪ ﻤﻥ ﻗﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺭﻗﻲ ﻭﺍﻻﺴﺘﺯﺍﺩﺓ ﻤﻥ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺒﺘﻭﺠﻴﻪ ﻤﻠﻜﺎﺘﻪ ﺇﻟﻰ ﺍﻟﻨﻅﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻜﻭﻥ ﺍﻟﺫﻱ ﺨﻠﻘﻪ ﺍﷲ ﻋﻠﻰ ﻏﻴﺭ ﻤﺜﺎل ﺴﺎﺒﻕ، ﻭﺃﻭﺩﻉ ﻓﻴﻪ ﺩﻻﺌل ﻗﺩﺭﺘﻪ.. ﻭﺒـﺭﺍﻫﻴﻥ ﻋﻅﻤﺘﻪ.. ﻓﺂﺩﻡ ﺴﻭﻑ ﻴﻼﺤﻅ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻟﻤﺴﺒﺒﺎﺕ ﻭﺭﺒﻁ ﺍﻟﻌﻠل ﺒﺎﻟﻤﻌﻠﻭﻻﺕ.. ﻷﻨﻪ ﺴﻭﻑ ﻴﻨﺘﻘـل ﻤﻥ ﻁﻭﺭ ﺇﻟﻰ ﻁﻭﺭ.. ﻁﻭﺭ ﺍﻟﺤﻤل ﻭﺇﻟﻰ ﺫﻟﻙ ﺍﻹﺸﺎﺭﺓ ﺒﻘﻭل ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ: ﻴﺨﻠﻘﻜﻡ ِﻲ ﺒ ﹸﻭﻥ ﹾ ﹸ ﹸ ﹸ ﻓ ﻁ ِ ٤١
15.
ﺃﻤ ﺎﺘﻜﻡ ﺨﻠ
ﹰﺎ ﻥ ﺒﻌﺩ ﺨﻠ ٍ ِﻲ ﻅﻠ ﺎﺕ ﺜﻼ ٍ ] ﺍﻟﺯﻤﺭ: ٦[.. ﻫﺫﻩ ﻫﻲ ﺃﻭل ﻤﺭﺍﺤل ﺍﻟﺤﻴﺎﺓ ﺒﻌـﺩ ُ ﻬ ِ ﹸ ﹶ ﹾﻘ ﻤ ِ ﹶ ﹾﻕ ﻓ ﹸﹸﻤ ٍ ﹶ ﹶﺙ ﺨﻠﻕ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.. ﺜﻡ ﺘﺄﺘﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻭﻫﻲ ﺍﻟﺨﺭﻭﺝ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ.. ﻓﻴﺨﺭﺝ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺒﻁﻥ ﺃﻤﻪ.. ﻟﻴﺱ ﻟﻪ ﻴﺩ ﺘﺒﻁﺵ.. ﻭﻻ ﺴﻥ ﻴﻘﻁﻊ ﻓﺘﺭﻋﺎﻩ ﺭﻋﺎﻴﺔ ﺍﷲ ﻭﺘﻬﻴﺊ ﻟـﻪ ﺃﺴـﺒﺎﺏ ﺍﻟﺤﻴـﺎﺓ.. ﻓﻴﺴﻭﻕ ﺇﻟﻴﻪ ﻟﺒ ﹰﺎ ﻤﻥ ﺼﺩﺭ ﺃﻤﻪ ﻴﺘﻨﺎﺴﺏ ﻤﻊ ﺤﺠﻤﻪ ﻭﻗﺩﺭﺘﻪ ﻭﺇﻟﻰ ﻫﺫﺍ ﺃﺸﺎﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ: ﺍﷲ ﻭ ُ ﻨ ﺃﺨﺭﺠ ﹸﻡ ﻥ ﺒ ﹸﻭﻥ ﺃﻤ ﺎﺘﻜﻡ ﻻ ﺘﻌﻠ ﻭﻥ ﺸﻴ ًﺎ ل ﻟ ﹸﻡ ﺍﻟﹾـﺴﻤﻊ ﺍﻷﺒـ ﺎ ﺍﻷﻓ ِـ ﺓ ﻟﻌﻠ ﹸـﻡ ﻭ َ ﺼ ﺭ ﻭ َ ﹾﺌ ﺩ ﹶ ﹶ ﱠﻜ َ ﹾ ﻜ ﻤ ﻁ ِ ُ ﻬ ِ ﹸ ﹶ ﹶ ﹶﻤ ﹶ ﺌ ﻭﺠﻌ َ ﹶﻜ ﺘﺸﻜ ﻭﻥ ] ﺍﻟﻨﺤل: ٨٧[.. ﻭﺃﻜﺩ ﻋﻠﻰ ﺍﻷﻡ ﺃﻥ ﺘﻘﻭﻡ ﻋﻠﻰ ﺇﺭﻀﺎﻉ ﻭﻟﺩﻫﺎ ﺤﺘﻰ ﻭﻟﻭ ﻜﺎﻨﺕ ﻫﻨـﺎﻙ ﹶ ﹾ ﹸﺭ ﻤﻨ ﱠﺼﺎﺕ ﻋﺎﺌﻠﻴﺔ.. ﻭﺨﻼﻓﺎﺕ ﺯﻭﺠﻴﺔ.. ﻓﻌﻠﻰ ﺍﻷﻡ ﺃﻥ ﺘﻘﻭﻡ ﺒﻭﺍﺠﺒﻬﺎ ﻨﺤﻭ ﺍﻟﻤﻭﻟﻭﺩ ﻤﻨﻬﺎ.. ﻜﻤﺎ ﻴﻨﺒﻪ ﻐ ﻋﻠﻰ ﺍﻟﺯﻭﺝ ﺃﻥ ﻴﻜﻭﻥ ﻜﺭﻴ ﺎ ﻤﻊ ﺯﻭﺠﺘﻪ ﻭﻓ ﺎ ﻟﻬﺎ ﻭﺫﻟﻙ ﻤﻥ ﺒﺎﺏ ﺭﻋﺎﻴﺔ ﺍﻟﻁﻔل ﺍﻟﺫﻱ ﻻ ﺤﻭل ﻟـﻪ ﻴ ﻤ ﻭﻻ ﻗﻭﺓ.. ﺒﻘﻭل ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻓﻲ ﺒﻴﺎﻥ ﻫﺫﺍ: ﺃﺴﻜ ﹸﻭﻫ ﻤﻥ ﺤﻴﺙ ـﻜﻨ ﹸﻡ ـﻥ ﻭﺠـﺩﻜﻡ ﻻ ِ ﹸ ﻭ ﹶ َ ِ ﻨ ﻥ ِ ﹸ ﺴ ﹶ ﹾﺘ ﻤ ﺘ ﺎ ﻭﻫ ﻟﺘﻀ ﹸﻭﺍ ﻠﻴ ِﻥ ﻭﺇﻥ ﻜ ﺃﻭﻻ ِ ﺤﻤل ﻓﺄﻨ ِ ﹸﻭﺍ ﻋﻠﻴﻬﻥ ﺤ ﱠﻰ ـﻀﻌﻥ ﺤﻤﻠ ـﻥ ﹶـﺈﻥ ﹸﻀ ﺭ ﻥ ِ ﹸ ﻴﻘ ﻋ ﹶ ﻬ ِ ﹸﻥ ُ ﹶﺕ ٍ ﹶ َ ﹾﻔﻘ ﹶ ِ ﺘ ﻴ ﹶﻬ ﻓ ِ ﺃﺭ ﻌ ﻟﻜﻡ ﹶﺂ ﹸﻭﻫ ﺃ ﻭﺭﻫ ﺃﺘ ِ ﻭﺍ ﺒﻴﻨﻜﻡ ﺒﻤﻌ ﻭﻑ ﻭﺇﻥ ﺘ ﺎﺴﺭﺘﻡ ﻓ ﺘﺭ ِﻊ ﹶـﻪ ﺃﺨﹾـ ﻯ * َ ﻀ ﻥ ﹶ ﹸ ﻓ ﺘ ﻥ ُﺠ ﻥ ﻭ ْ ﹶﻤﺭ ﹶ ﹸ ِ ﺭ ٍ ِﹶﻌ ﹸ ﹶﺴ ﹸ ﻀ ﻟ ُ ﺭ ﻟﻴﻨﻔﻕ ﹸﻭ ﺴﻌﺔ ﻥ ﺴﻌﺘﻪ ﻭﻤﻥ ﻗﺩﺭ ﻠﻴ ِ ﺭﺯ ﹸﻪ ﻓﻠﻴﻨﻔﻕ ﻤ ﺎ ﺁ ﹶﺎﻩ ﺍﷲ ] ﺍﻟﻁﻼﻕ: ٦، ٧[. ِ ﹾ ِ ﹾ ﺫ ٍ ﻤ ِ ِ ﹸ ِ ﻋ ﹶ ﻪ ِ ﻗ ﹶ ﹾ ﹾ ِ ﹾ ِﻤ ﺘ ُ ﻭﺍﻹﻨﺴﺎﻥ ﺒﻌﺩ ﺫﻟﻙ ﻴﺘﻁﻭﺭ ﻤﻥ ﺍﻟﺼﺒﺎ ﺇﻟﻰ ﺍﻟﺸﺒﺎﺏ ﺇﻟﻰ ﺍﻟﻜﻬﻭﻟﺔ ﻭﺍﻟﺸﻴﺨﻭﺨﺔ ﻭﺇﻟـﻰ ﻫـﺫﺍ ﺃﺸﺎﺭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ: ﺍﷲ ﺍﻟ ِﻱ ﺨﻠﻘ ﹸﻡ ﻥ ﻀﻌﻑ ﺜ ل ِﻥ ﺒﻌﺩ ﻀﻌﻑ ﻗﻭﺓ ﺜ ل ِﻥ ﺒﻌﺩ ُ ﱠ ﺫ ﹶ ﹶ ﹶ ﻜ ﻤ ٍ ﹸﻡ ﺠ ﻌ َ ﻤ ٍ ِ ﹸ ٍ ﹸﻡ ﺠ ﻌ َ ﻤ ِ ﻗﻭﺓ ﻀﻌ ﹰﺎ ﺸﻴ ﹰ ﻴﺨﻠﻕ ﺎ ﻴ ﹶﺎﺀ ﻭﻫﻭ ﺍﻟﻌ ِﻴﻡ ﺍﻟﻘ ِﻴﺭ ] ﺍﻟﺭﻭﻡ: ٤٥[ ﻭﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻜل ﻁﻭﺭ ﻤﻥ ﹸ ٍ ﻔ ﻭ ﹶ ﺒﺔ ﹾﹸ ﹸ ﻤ ﺸ ﹾ ﻠ ﹾ ﹶﺩ ﺃﻁﻭﺍﺭ ﺤﻴﺎﺘﻪ ﻴﻜﺘﺴﺏ ﻤﻌﺎﺭﻑ ﺠﺩﻴﺩﺓ ﻌﻴﻨﻪ ﺫﻟﻙ ﻋﻠﻰ ﺍﻜﺘﺴﺎﺏ ﻤﻌﺎﺭﻑ ﺃﺨﺭﻯ ﻭﻤﻬﺎﺭﺍﺕ.. ﻭﻴﺘﻠﻘﻰ ﻴ ﻜل ﺠﻴل ﻤﻥ ﺍﻟﺠﻴل ﺍﻟﺫﻱ ﻗﺒﻠﻪ ﻤﻌﺎﺭﻓﻪ ﻭﺘﺠﺎﺭﺒﻪ، ﺜﻡ ﻴﻀﻴﻑ ﺇﻟﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻤﻌﺎﺭﻑ ﺠﺩﻴﺩﺓ ﺍﻜﺘﺴﺒﻬﺎ ﻤﻥ ﺘﺠﺎﺭﺒﻪ ﻤﻊ ﺍﻟﺘﻁﻭﺭ ﻓﻲ ﺭﻜﺏ ﺍﻟﺤﻴﺎﺓ، ﻭﺤﻴﺙ ﻴﺘﻡ ﺍﻻﺴﺘﻜﺸﺎﻑ ﻋﻥ ﺃﺸﻴﺎﺀ ﻟﻡ ﺘﺼل ﺇﻟﻴﻬﺎ ﺃﻴـﺩﻱ ﺍﻟﺴﺎﺒﻘﻴﻥ.. ﻟﻬﺫﺍ ﻜﺸﻑ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻋﻥ ﺒﻌﺽ ﻋﻠﻤﻪ ﻋﻥ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﺨﻠﻘﻪ ﺒﻴـﺩﻩ ﺜﻡ ﻜ ﻤﻪ ﺒﺄﻥ ﻨﻔﺦ ﻓﻴﻪ ﻤﻥ ﺭﻭﺤﻪ ﻓﺴﻤﺎ ﺒﻬﺫﻩ ﺍﻟﺭﻭﺡ ﺇﻟﻰ ﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﻭﺘﻤﻴﺯ ﻋﻥ ﺠﻤﻴﻊ ﺍﻟﻜﺎﺌﻨـﺎﺕ ﺭ ﺒﺎﻟﻌﻘل ﻭﺍﻹﺭﺍﺩﺓ، ﻭﺒﻬﺫﺍ ﺍﺴﺘﺤﻕ ﺍﻟﺨﻼﻓﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻴﺘﻭﻟﻰ ﺇﺼﻼﺤﻬﺎ ﻭﻋﺩﻡ ﺍﻹﻓﺴﺎﺩ ﻓﻴﻬـﺎ ﻤـﻊ ﻀﺒﻁ ﺍﻷﻤﻭﺭ ﻭﻋﺩﻡ ﺍﻟﺘﻔﱡﺕ.. ﻭﺴﻴﺎﺴﺔ ﺸﺌﻭﻥ ﺍﻟﺤﻴﺎﺓ ﺒﻜﻴﺎﺴﺔ ﻭﻟﺒﺎﻗﺔ ﻭﻓﻬﻡ ﻁ ﻉ ﻤﺎ ﻓـﻲ ﺍﻟﻜـﻭﻥ ﻴ ﻭ ﻠ ﻹﺭﺍﺩﺘﻪ.. ﻭﻟﻬﺫﺍ ﻗﺎل ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ: ﻭﻋﻠﻡ ﺁﺩﻡ ﺍﻷﺴ ﺎﺀ ﻜﻠ ﺎ ] ﺍﻟﺒﻘﺭﺓ: ١٣[. ﱠ َ ﻤ ﹸ ﱠﻬ "ﻨﻔﺨﺔ ﺍﻟﺭﻭﺡ" ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺨﻠﻕ ﻤﻥ ﻁﻴﻥ ﺫﻟﻙ ﻤﺎ ﻴﻘﺭﺭﻩ ﺍﻟﻘﺭﺁﻥ.. ﻭﻟﻜﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻨﻔﺦ ﻓﻴﻪ ﻤﻥ ﺭﻭﺤﻪ، ﻭﺒﻬﺫﻩ ﺍﻟﻨﻔﺨﺔ ﺩ ﺕ ﺍﻟﺭﻭﺡ ﻓﻲ ﺁﺩﻡ ﺒﻘﻭل ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ: ﺇﺫ ﹶﺎل ﺭﺒﻙ ﻟﻠﻤﻼﺌ ﹶـﺔ ِ ﹾ ﻗ َ ِ ﹾ ﹶ ِﻜ ِ ﺒ ﺇ ﱢﻲ ﹶﺎﻟﻕ ﺒﺸ ﺍ ﻥ ِﻴﻥ * ﻓﺈ ﹶﺍ ﺴ ﻴﺘﻪ ﻨﻔﺨﺕ ِﻴﻪ ِﻥ ﺭﻭ ِﻲ ﻓﻘ ﻭﺍ ﹶـﻪ ـﺎﺠ ِﻴﻥ ] ﺹ: ِﻨ ﺨ ِ ﹲ ﹶﺭ ﻤ ﻁ ٍ ﹶ ِﺫ ﻭ ﹸ ﻭ ﹶ ﹶ ﹾ ﹸ ﻓ ِ ﻤ ﺤ ﹶ ﹶﻌ ﻟ ﺴ ِﺩ ١٧، ٢٧[.. ﻭﻫﺫﻩ ﺍﻵﻴﺔ ﹸﺒ ﻥ ﺒﺠﻼﺀ ﻭﻭﻀﻭﺡ ﺃﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻡ ﻴﻅﻬﺭ ﻤﻥ ﺍﻟﻁﻴﻥ ﻅﻬـﻭ ﺍ ﺭ ﺘﻴ ﻤﺒﺎﺸ ﺍ ﻭﺇﻨﻤﺎ ﻅل ﺩﻫﻭ ﺍ ﻁﻭﻴﻠﺔ ﻓﻲ ﺒﻭﺘﻘﺔ ﺍﻟﺯﻤﻥ ﺤﺘﻰ ﺍﺴﺘﻭﻯ.. ﻓﺎﻟﻔﺎﺀ ﻓﻲ ﻗﻭﻟﻪ ﻓﺈﺫﺍ ﺴﻭﻴﺘﻪ ﺘﻔﻴﺩ ﺭ ﺭ ٥١
16.
ﺍﻟﺘﻌﻘﻴﺏ ﻭﻟﻜﻨﻪ ﺘﻌﻘﻴﺏ
ﻴﺄﺨﺫ ﻤﻥ ﻋﻤﺭ ﺍﻟﺯﻤﻥ ﻤﻼﻴﻴﻥ ﺍﻟﺴﻨﻴﻥ ﻭﺇﻥ ﻴﻭ ﺎ ﻋﻨﺩ ﺭﺒﻙ ﹶـﺄﻟ ِ ـﻨ ٍ ِ ﻤ ِ ﹾ ﻜ َ ﹾ ﻑ ﺴ ﹶ ﺔ ﻤ ﺎ ﺘﻌ ﻭﻥ ] ﺍﻟﺤﺞ: ٧٤[.. ﺇﻥ ﺍﻟﻤﻼﺌﻜﺔ ﻜﺎﻨﻭﺍ ﻴﺸﻬﺩﻭﻥ ﻫﺫﺍ ﺍﻟﻁﻴﻥ ﻴﺘﺤﺭﻙ ﻓﻲ ﺃﺤﺸﺎﺀ ﺍﻟﺯﻤﻥ.. ﻤ ﹶ ﺩ ﺜﻡ ﻴﻜﻭﻥ ﺃﻋﺠﺏ ﻤﻭﻟﻭﺩ ﺒﻌﺩ ﻨﻔﺦ ﺍﷲ ﻓﻴﻪ ﻤﻥ ﺭﻭﺤﻪ ﺜﻡ ﻴﻨﻁﻕ ﻭﻴﻌﻘل ﺜﻡ ﺘﺘﻌﻠﻡ ﺍﻟﻤﻼﺌﻜﺔ ﻤﻨﻪ ﺃﺴﻤﺎﺀ ﺍﻷﺸﻴﺎﺀ، ﻭﻫﺫﺍ ﻤﻥ ﻓﻀل ﺍﷲ ﻭﺘﻜﺭﻴﻤﻪ ﻟﻬﺫﺍ ﺍﻟﻤﺨﻠﻭﻕ ﺍﻟﻌﺠﻴﺏ ﺍﻟﺫﻱ ﻜ ﻤﻪ ﺍﷲ ﻭﺭﻓﻊ ﻗﺩﺭﻩ ﻭﺃﻋـﻼ ﺭ ﻤﻨﺯﻟﺘﻪ ﻓﻲ ﺍﻟﻌﺎﻟﻤﻴﻥ.. ﺇﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻭﻫﻭ ﻴﻌﺭﺽ ﻋﻠﻴﻨﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻗﺼﺔ ﺨﻠﻕ ﺁﺩﻡ.. ﻻ ﺸﻙ ﺃﻥ ﺍﻟﻌﺎﻟﻡ ﻤﻬﻤﺎ ﺒﻠﻐﺕ ﺩﺭﺠﺘﻪ ﻤﻥ ﺍﻟﺘﻘﺩﻡ.. ﻭﺍﻹﻨﺴﺎﻥ ﻤﻬﻤﺎ ﺒﻠﻎ ﻗ ـﻪ ﻓـﻲ ﻤﺠـﺎل ﺭﻴ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻻﻜﺘﺸﺎﻑ ﻭﺍﻻﺨﺘﺭﺍﻉ ﻟﻜل ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ – ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ- ﻴﻘﻔﺎﻥ ﻤـﺴﱢﻤﺎﻥ ﻠ ﻓﻲ ﺨﺸﻭﻉ ﻭﺨﻀﻭﻉ ﺃﻤﺎﻡ ﻫﺫﺍ ﺍﻟﺨﻠﻕ ﻭﺍﻹﺒﺩﺍﻉ ﺒﻴﻨﻤﺎ ﺍﻟﻌﻘل ﺍﻟﻤﺴﺘﻨﻴﺭ ﺴﱢﻡ ﺭﺍﻀ ﺎ ﻤﺴﺘﺴﻠ ﺎ ﻟﻜل ﻤﺎ ﻤ ﻴ ﻴ ﻠ ﻴﻘﺭﺭﻩ ﺍﻟﻘﺭﺁﻥ ﻤﻥ ﺤﻘﺎﺌﻕ.. ﻭﺍﻟﻘﺭﺁﻥ ﻗﺩ ﺃﺤﺎﻁ ﺒﻘﻀﻴﺔ ﺨﻠﻕ ﺁﺩﻡ ﻭﺠﺎﺀ ﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻭﻀﻊ ﺍﻟﺫﻱ ﻴﻠﺘﻘﻲ ﻤﻊ ﺍﻟﺤﻘﺎﺌﻕ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻲ ﺃﺼﺩﻕ ﻭﺠﻭﻫﻬﺎ.. ﻭﺍﻨﻅﺭ ﺇﻟﻰ ﻤﺎ ﻗﺎل ﺍﻟﻘﺭﺁﻥ: ١- ﻴﻘﻭل ﺍﷲ: ﺎ ﺃﻴ ﺎ ﺍﻟ ﱠﺎﺱ ِﻥ ﻜﻨﺘﻡ ِﻲ ﺭﻴﺏ ﻤﻥ ﺍﻟﺒﻌﺙ ﻓﺈ ﱠﺎ ﺨﻠﻘ ﹶﺎ ﹸﻡ ﻥ ﺘ ﺍﺏ ﺜ ِ ـﻥ ﻴ َ ﻬ ﻨ ﺇ ﹸ ﹾ ﹸ ﻓ ٍ ﹾ ِ ﹶ ِﻨ ﹶ ﹶ ﹾﻨ ﻜ ﻤ ﹸﺭ ٍ ﹸﻡ ﻤ ﻨﻁﻔ ٍ ﺜ ﻤﻥ ﻠﻘ ٍ ﺜ ِ ﻥ ﻤﻀﻐ ٍ ﻤﺨﻠﻘ ٍ ﻏﻴ ِ ﻤﺨﻠﻘ ٍ ﻟﻨﺒﻴﻥ ﻟﻜﻡ ﻭﻨﻘﺭ ِﻲ ﺍﻷﺭ ﺎﻡ ـﺎ ﺤ ِ ﻤ ﱡ ﹾ ﹶ ﺔ ﹸﻡ ِ ﻋ ﹶ ﹶ ﺔ ﹸﻡ ﻤ ﹶ ﺔ ﹶ ﱠ ﹶ ﺔ ﻭ ﹶ ﺭ ﹶ ﱠ ﹶ ﺔ ﱢ ﹸ ﹶ ﹸ ﹸ ِ ﻓ ﻨ ﹶﺎﺀ ﺇ ﹶﻰ ﺃ ٍ ﻤﺴ ﻰ ﺜ ﻨﺨﺭﺠﻜﻡ ﻁﻔﻼ ﺜ ﻟﺘﺒﻠ ﹸﻭﺍ ﺃﺸ ﻜﻡ ﻭﻤﻨ ﹸﻡ ﻥ ﻴﺘﻭ ﱠﻰ ﻭ ِﻨ ﹸﻡ ﻥ ﹶﺸ ِ ﻟ َﺠل ﻤ ﹸﻡ ﹸ ﹾ ِ ﹸ ِ ﹾ ﹰ ﹸﻡ ِ ﹶ ﹸﻐ َ ﹸﺩ ﹸ ِ ﹾﻜ ﻤ ﹶ ﻓ ﻤ ﻜ ﻤ ﻴﺭ ﺇ ﹶﻰ ﺃﺭﺫ ِ ﺍﻟﻌﻤﺭ ِﻜﻴﻼ ﻌﻠ ِ ﻥ ﺒﻌﺩ ﻋﻠﻡ ﺸﻴ ًﺎ ﻭﺘ ﻯ ﺍﻷﺭﺽ ﺎﻤﺩﺓ ﹶـﺈ ﹶﺍ ﺃﻨﺯﻟ ﹶـﺎ َ ﻫ ِ ﹰ ﻓ ِﺫ َ ﹾ ﹾﻨ ﺩ ِﻟ َ ﹶل ﹾ ِ ﻟ ﹶ ﹶ ﻴ ﹶﻡ ﻤ ِ ِ ﹾ ٍ ﹶ ﺌ ﹶﺭ ﻋﻠﻴ ﺎ ﺍﻟ ﺎﺀ ﺍﻫﺘﺯﺕ ﻭﺭﺒﺕ ﻭﺃﻨﺒﺘﺕ ِﻥ ﻜ ﱢ ﺯﻭﺝ ﺒ ِﻴﺞ ] ﺍﻟﺤﺞ: ٥[. ﹶ ﻬ ﹾﻤ ﹶ ﹾ ﹾ َﹾ ﹶ ﹾ ﻤ ﹸل ٍ ﻬ ٍ ٢- ﻭﻴﻘﻭل ﺴﺒﺤﺎﻨﻪ: ﺎ ﻟﻜﻡ ﻻ ﺘﺭ ﻭﻥ ﷲ ﻭ ﹶﺎ ﺍ * ﻭﻗﺩ ﺨﻠﻘﻜﻡ ﺃﻁﹾـ ﺍ ﺍ ] ﻨـﻭﺡ: ٣١، ﹶ ﹶﹶ ﹶ ﹸ َ ﻭ ﺭ ﻤ ﹶ ﹸ ﹶ ﹶ ﺠ ِ ﻗ ﺭ ٤١[. ٣- ﻭﻴﻘﻭل ﺴﺒﺤﺎﻨﻪ: ﺍﷲ َﻨﺒﺘ ﹸﻡ ﻤﻥ ﺍﻷﺭ ِ ﻨ ﺎ ﹰﺎ ] ﻨﻭﺡ: ٧١[. ﻭ ُ ﺃ ﹶﻜ َ ﺽ ﹶﺒ ﺘ ٤- ﻭﻴﻘﻭل ﺴﺒﺤﺎﻨﻪ: ﺍﻟ ِﻱ ﺃﺤ ﻜ ﱠ ﺸﻲ ٍ ﺨﻠﻘﻪ ﻭ ـ ﺃ ﺨﻠﹾـﻕ ﺍﻹﻨﹾـ ﺎﻥ ِـﻥ ِـﻴﻥ ﱠﺫ َ ﺴﻥ ﹸل ﹶ ﺀ ﹶ ﹶ ﹶ ﺒ ﺩَ ﹶ ﹶ ِ ﺴ ِ ﻤ ﻁ ٍ ]ﺍﻟﺴﺠﺩﺓ:٧[. ﻓﺎﻹﻨﺴﺎﻥ ﺇ ﹰﺍ ﻫﻭ ﺍﺒﻥ ﻫﺫﻩ ﺍﻷﺭﺽ ﻤﻨ ﺎ ﺨﻠﻘ ﹶﺎﻜﻡ ﻭ ِﻴ ﺎ ﻨ ِﻴﺩﻜﻡ ﻭﻤﻨ ﺎ ﻨﺨﺭﺠﻜﻡ ﹶـﺎ ﹰ ِ ﹾﻬ ﹶ ﹶ ﹾﻨ ﹸ ﻓ ﻬ ﹸﻌ ﹸ ِ ﹾﻬ ﹸ ﹾ ِ ﹸ ﺘ ﺭﺓ ﺫ ﺃﺨ ﻯ ] ﻁﻪ: ٥٥[. ُ ﹾﺭ )ﻴﻘﻭل ﺍﻹﻤﺎﻡ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ﻋﻨﺩ ﻗﻭل ﺍﷲ ﺘﻌﺎﻟﻰ: ﻤﻥ ﺤﻤﺈ ﻤﺴ ﹸﻭﻥ ﺃﻱ ﻤـﻥ ٍ ﻨ ٍ ﻁﻴﻥ ﺘﻐ ﺭ ﻭﺃﺴﻭﺩ ﻤﻥ ﻁﻭل ﻤﺠﺎﻭﺭﺓ ﺍﻟﻤﺎﺀ(.. ﻭﻓﻲ ﻫﺫﺍ ﺩﻻﻟﺔ ﻗﻭﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻷﺤﻴﺎﺀ ﻜﻠﻬﺎ ﻭﻤﻨﻬـﺎ ﻴ ﺍﻹﻨﺴﺎﻥ ﺨﱠﻘﺔ ﻤﻥ ﻤﺎﺩﺓ ﻭﺍﺤﺩﺓ.. ﻫﻲ ﺍﻟﻤﺎﺀ.. ﻭﺍﻟﻤﺎﺀ ﻫﻭ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺘﻲ ﺘﻜﻭﻥ ﻤﻨﻬـﺎ ﺍﻟﻁـﻴﻥ ﺇﺫ ﻻ ﻤ ﻠ ﻭﺠﻭﺩ ﻟﻠﻁﻴﻥ ﺇﻻ ﻤﻊ ﺍﻟﻤﺎﺀ ﻭﺒﺎﻟﻤﺎﺀ.. ﻟﻬﺫﺍ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺼﻠﺔ ﻗﻭﻴﺔ ﺒﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺒﻴﻥ ﻋﻭﺍﻟﻡ ﺍﻟﺤﻴﺎﺓ ﻴﺅﻴﺩ ﺫﻟﻙ ﻗﻭل ﺍﷲ ﺘﻌﺎﻟﻰ: ﺍﷲ ﺨﻠﻕ ﻜ ﱠ ﺍﺒﺔ ﻥ ﺎﺀ ] ﺍﻟﻨـﻭﺭ: ٥٤[.. ﻭﻗﻭﻟـﻪ ﺴـﺒﺤﺎﻨﻪ: ﻭ ُ ﹶ ﹶ ﹶ ﹸل ﺩ ٍ ﻤ ﻤ ٍ ﻭﺠﻌﻠ ﹶﺎ ﻤﻥ ﺍﻟ ﺎﺀ ﻜ ﱠ ﺸﻲ ٍ ﺤﻲ ] ﺍﻷﻨﺒﻴﺎﺀ: ٠٣[. ﹾﻨ ِ ﹾﻤ ِ ﹸل ﹶ ﺀ ٦١
17.
ﻟﻭ ﻜﺎﻥ ﺍﻹﻨﺴﺎﻥ
ﻤﻥ ﻁﻴﻨﺔ ﻏﻴﺭ ﻁﻴﻨﺔ ﻫﺫﻩ ﺍﻷﺭﺽ ﻟﻤﺎ ﻜﺎﻥ ﻟﻪ ﺴﺒﻴل ﺇﻟﻰ ﺍﻟﺤﻴـﺎﺓ ﻋﻠﻴﻬـﺎ ﻭﺍﻻﻨﺘﻔﺎﻉ ﺒﻤﻭﺠﻭﺩﺍﺘﻬﺎ.. ﻫﺫﺍ ﻭﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﻫﺫﺍ ﺍﻟﻁﻴﻥ ﺍﻟﺫﻱ ﺨﻠﻕ ﻤﻨﻪ ﺁﺩﻡ ﻫﻭ ﺍﻟﺫﻱ ﺘﺘﺨﱠﻕ ﻤﻨﻪ ﻠ ﺃﻜﺭﻡ ﺍﻟﺠﻭﺍﻫﺭ ﻭﺃﻨﻔﺱ ﺍﻟﻤﻌﺎﺩﻥ ﻤﻥ ﻟﺅﻟﺅ ﻭﻤﺭﺠﺎﻥ ﻭﺫﻫﺏ ﻭﻓﻀﺔ ﻭﻏﻴﺭ ﺫﻟﻙ.. ﻭﺇﻟﻰ ﻫـﺫﺍ ﺃﺸـﺎﺭ ﺍﻟﺭﺴﻭل ﺒﻘﻭﻟﻪ: "ﺍﻟﻨﺎﺱ ﻤﻌﺎﺩﻥ ﻜﻤﻌﺎﺩﻥ ﺍﻟﺫﻫﺏ ﻭﺍﻟﻔﻀﺔ ﺨﻴﺎﺭﻫﻡ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴـﺔ ﺨﻴـﺎﺭﻫﻡ ﻓـﻲ ﺍﻹﺴﻼﻡ ﺇﺫﺍ ﻓﻘﻬﻭﺍ" ]ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ[. ﺇﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻋﻨﺩﻤﺎ ﻨﻔﺦ ﻓﻲ ﺁﺩﻡ ﻤﻥ ﺭﻭﺤﻪ ﻓﻘﺩ ﺍﻨﻔـﺭﺩ ﺁﺩﻡ ﺒﻬـﺫﺍ ﺍﻟـﺸﺭﻑ ﺍﻟﻌﻅﻴﻡ ﻭﺩل ﻋﻠﻰ ﻤﻜﺎﻨﺘﻪ ﺍﻟﺴﺎﻤﻴﺔ ﻟﻬﺫﺍ ﺘﻨﺘﻘل ﺍﻷﺤﺩﺍﺙ ﺒﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺘﻁﻭﺭ ﺍﻟﻌﻅﻴﻡ. ﱠ "ﻤﻌﻨﻰ ﺍﻟﺭﻭﺡ" ﺇﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺤﻴﻭﺍﻨﻴﺔ ﺃﻤﺭ ﻤﺸﺘﺭﻙ ﺒﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﺤﻴﻭﺍﻥ ﻟﻜﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻓ ل ﻀ ﺁﺩﻡ ﺒﺄﻥ ﻨﻔﺦ ﻓﻴﻪ ﻤﻥ ﺭﻭﺤﻪ ﻓﺄﺭﺸﺩﻨﺎ ﺫﻟﻙ ﺇﻟﻰ ﺃﻥ ﻫﺫﺍ ﺍﻟﻜﺎﺌﻥ ﺘﻤ ﺯ ﺒﺨﺼﻭﺼﻴﺔ ﻫ ﺄﺘﻪ ﻟﻴﻜﻭﻥ ﺴـﻴﺩ ﻴ ﻴ ﻫﺫﻩ ﺍﻷﺭﺽ ﺍﻟﻤﺘﺼﺭﻑ ﻓﻴﻬﺎ ﻓﻲ ﻜل ﻤﺎ ﻅﻬﺭ ﻭﺨﻔﻲ ﻭﺘﺘﻀﺢ ﻤﻌﺎﻟﻡ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﺃﺴﻨﺩ ﺍﻟﻨﻔﺦ ﺇﻟﻰ ﺫﺍﺘﻪ ﺍﻟﻤﻘﺩﺴﺔ ﻓﻘﺎل ﺴﺒﺤﺎﻨﻪ: ﻨﻔﺨﺕ ِﻴﻪ ِﻥ ﻭ ِﻲ ﻭﻫﺫﺍ ﺘﻌﺒﻴﺭ ﺩﻗﻴﻕ ﻭﻋﻠﻴﻨﺎ ﻭﹶ ﹶ ﹾ ﹸ ﻓ ِ ﻤ ﺭ ﺤ ﺃﻥ ﻨﻘﻑ ﻭﻗﻔﺔ ﺍﻟﻤﺘﻌﻠﻡ ﻭﻻ ﻨﻨﺎﻗﺵ ﻫﺫﻩ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺘﻲ ﺃﺼﺒﺤﺕ ﺭﻭ ﺎ ﻓﻲ ﺠﺴﺩ ﺁﺩﻡ ﻷﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﺤ ﻗﺎل: ﻭﻴﺴﺄﹸﻭﻨﻙ ﻋﻥ ﺍﻟ ﻭﺡ ﻗل ﺍﻟ ﻭﺡ ﻤﻥ ﺃﻤ ِ ﺭ ﻲ ﻭ ﺎ ُﻭ ِﻴـ ﹸﻡ ـﻥ ﺍﻟﻌﻠﹾـﻡ ﺇﻻ ﻗ ِـﻴ ﹰ ﹾ ِ ِ ِ ﱠ ﹶﻠ ﻼ َ ﻟ ﹶ ِ ﺭ ِ ﹸ ِ ﺭ َ ِ ﺭ ﺒ ﻤ ﺃ ﺘ ﺘ ﻤ ]ﺍﻹﺴﺭﺍﺀ: ٥٨[. ﻫﺫﺍ ﻭﻗﺩ ﻭﺭﺩﺕ ﺍﻟﺭﻭﺡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺒﻤﻌﺎﻥ ﻜﺜﻴﺭﺓ ﻤﻨﻬﺎ: ١- ﻴﻘﻭل ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ: ﻴﻭﻡ ﻴ ﹸﻭﻡ ﺍﻟ ﻭﺡ ﺍﻟ ﻼ ِﻜﺔ ﺼ ﺎ ﻻ ﻴﺘﻜﻠ ﻭﻥ ﺇﻻ ـﻥ ﺃ ِ ﹶـﻪ ﻘ ﺭ ﻭ ﹾﻤ ﹶﺌ ﹶ ﹸ ﻔ ﱠ ﹶ ﹶﱠﻤ ِ ﱠ ﻤ َ ﺫﻥ ﻟ ﺍﻟ ﺤﻤﻥ ﻭ ﹶﺎل ﺼ ﺍ ﺎ ] ﺍﻟﻨﺒﺄ: ٨٣[. ﺭ ﻗ َ ﻭ ﺒ ٢- ﻗﻭﻟﻪ ﺴﺒﺤﺎﻨﻪ: ﺘﻨﺯل ﺍﻟ ﻼ ِﻜﺔ ﺍﻟ ﻭﺡ ِﻴ ﺎ ﺒﺈﺫﻥ ﺭﺒ ِﻡ ] ﺍﻟﻘﺩﺭ: ٤[. ﹶ ﹶ ُ ﹾﻤ ﹶﺌ ﹶ ﹸ ﻭ ﺭ ﻓ ﻬ ِ ِ ﹾ ِ ﻬ ﺍﻟﻜﻼﻡ ﻓﻲ ﻫﺎﺘﻴﻥ ﺍﻵﻴﺘﻴﻥ ﻋﻥ ﺭﻭﺡ ﻋﻅﻴﻡ ﻤﻥ ﺃﻤﺭ ﺍﷲ ﻟﻡ ﺒ ﻥ ﻟﻨﺎ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻤﺎ ﺍﻟﻤﺭﺍﺩ ﻴﻴ ﺒﺎﻟﺭﻭﺡ ﻭﺇﻥ ﻜﺎﻥ ﺒﻌﺽ ﺍﻟﻤﻔﺴﺭﻴﻥ ﻫﻨﺎ ﻗﺎﻟﻭﺍ ﺒﺄﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻤﻘﺼﻭﺩ ﻫﻭ ﺠﺒﺭﻴل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ. ٣- ﺠﺎﺀﺕ ﻜﻠﻤﺔ ﺍﻟﺭﻭﺡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻤﻌﻨﻰ ﺍﻟﻭﺤﻲ ﻜﻤﺎ ﺠﺎﺀ ﻓﻲ ﻗـﻭل ﺍﷲ ﺴـﺒﺤﺎﻨﻪ: ﻜﺫ ِ ﺃﻭﺤﻴ ﹶﺎ ِﻟﻴ ﻭ ﺎ ﻤﻥ ﺃﻤﺭ ﹶﺎ ] ﺍﻟﻨﺤل: ٢[. ﻴﻨ ل ﺍﻟ ﻼ ِﻜﺔ ِـﺎﻟ ﻭﺡ ِـﻥ ﹶﺯ ُ ﹾﻤ ﹶﺌ ﹶ ﹶ ﺒ ﹾﺭ ِ ﻤ ﻭ ﹶ ﹶﻟﻙ َ ﻨ ﺇ ﹶ ﻙ ﺭ ﺤ ِ َ ﻨ ﺃﻤ ِ ِ ﻋ ﹶﻰ ﻥ ﻴ ﹶﺎﺀ ﻤﻥ ﻋ ﺎﺩﻩ ] ﺍﻟﻨﺤل: ٢[. َ ﺭﻩ ﻠ ﻤ ﺸ ِ ِ ﺒ ِ ِ ٤- ﺠﺎﺀ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﺄﻥ ﺍﻟﺭﻭﺡ ﻫﻭ ﻋﻴﺴﻰ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ- ﻓﺎﷲ ﺘﻌﺎﻟﻰ ﻴﻘـﻭل ﻓـﻲ ﺍﻟﻘﺭﺁﻥ ﺇﻨ ﺎ ﺍﻟﻤ ِﻴﺢ ِﻴ ﻰ ﺍﺒﻥ ﻤﺭﻴﻡ ﺭ ﻭل ﺍﷲ ﻜ ِ ﺘﻪ ﺃﻟ ﹶﺎ ﺎ ﺇ ﹶـﻰ ـﺭﻴﻡ ﻭ ﻭﺡ ﻤ ﺭ ِ ﱠ ﻤ ﹾ ﺴ ﻋ ﺴ ﺴ ُ ِ ﻭ ﹶ ﻠ ﻤ ﹸ َ ﹾ ﻘ ﻫ ِ ﻟ ﻨﻪ ] ﺍﻟﻨﺴﺎﺀ: ١٧١[. ﻤﹾ ٧١
18.
٥- ﻋﻨﺩﻤﺎ ﻨﺴﺘﻌﺭﺽ
ﺍﻟﻘﺭﺁﻥ ﻭﻨﺭﻯ ﺃﻥ ﺍﻟﺭﻭﺡ ﻋ ﺭ ﻋﻨﻬﺎ ﺍﻟﻘﺭﺁﻥ ﺒﻭﻀﻭﺡ ﻓـﻲ ﻨـﺼﻭﺹ ﺒ ﻜﺜﻴﺭﺓ ﻟﻴﺱ ﻤﻥ ﺍﻟﻤﻼﺌﻡ ﺃﻥ ﺘﻜﻭﻥ ﻫﻲ ﺍﻟﻨﻔﺨﺔ ﻓﻲ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.. ﻭﻗﺩ ﺃﻜﺜﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻟﻜﻼﻡ ﻋﻥ ﺍﻟﺭﻭﺡ ﺍﻟﺘﻲ ﻨﻔﺨﻬﺎ ﺍﷲ ﻓﻲ ﺁﺩﻡ ﻭﺍﻟﺫﻱ ﻴﻁﻤﺌﻥ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺏ ﺃﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻋﻨﺩﻤﺎ ﻨﻔﺦ ﻓﻲ ﺁﺩﻡ ﺒﺭﻭﺡ ﺠﻌﻠﺕ ﺁﺩﻡ ﻋﻨﺩﻩ ﺍﺴﺘﻌﺩﺍﺩ ﻷﻥ ﻴﺘﺤﻤل ﺨﺼﺎﺌﺹ ﺨﺎﺼـﺔ ﻭﺼـﻔﺎﺕ ﻋﺎﻟﻴﺔ، ﻭﺒﻬﺫﻩ ﺍﻟﻨﻔﺨﺔ ﻴﺴﺘﺄﻫل ﺍﻹﻨﺴﺎﻥ ﻷﻥ ﻴﻜﻭﻥ ﺨﻠﻴﻔﺔ ﷲ ﻓﻲ ﺍﻷﺭﺽ.. ﻭﻟﻬﺫﺍ ﻭﺭﺩ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ﺃﻥ ﺍﻟﻨﺎﺱ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻤﻥ ﻫﻭل ﺍﻟﻔﺯﻉ ﻭﺭﻫﺒﺔ ﺍﻟﻤﻭﻗﻑ ﻴﺫﻫﺒﻭﻥ ﺇﻟﻰ ﺁﺩﻡ ﻟﻴـﺸﻔﻊ ﻟﻬﻡ ﻋﻨﺩ ﺍﷲ ﻭﻴﻘﻭﻟﻭﻥ ﻟﻪ )ﺃﻨﺕ ﺁﺩﻡ ﺃﺒﻭ ﺍﻟﺒﺸﺭ ﺨﻠﻘﻙ ﺍﷲ ﺒﻴﺩﻩ ﻭﻨﻔﺦ ﻓﻴﻙ ﻤﻥ ﺭﻭﺤﻪ.. ﺇﻟﻰ ﺁﺨﺭ ﺍﻟﺤﺩﻴﺙ ﺍﻟﻤﺭﻭﻱ ﻓﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻲ ﺼﺤﻴﺢ ﻤﺴﻠﻡ(، ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺈﻥ ﺍﻟـﻨﻔﺦ ﻓـﻲ ﺁﺩﻡ ﺸﻲﺀ ﺨﺎﺹ ﻟﻡ ﻴﻜﺸﻑ ﻟﻨﺎ ﺍﻟﻘﺭﺁﻥ ﻋﻥ ﺤﻘﻴﻘﺘﻪ ﻭﺇﻨﻤﺎ ﺍﻜﺘﻔﻰ ﺒﻘﻭﻟﻪ ﺴﺒﺤﺎﻨﻪ: ﻗل ﺍﻟـ ﻭﺡ ﹸِ ﺭ ﻤﻥ ﺃﻤ ِ ﺭ ﻲ ﻭ ﺎ ُﻭ ِﻴ ﹸﻡ ﻥ ﺍﻟﻌﻠﻡ ﺇﻻ ﻗ ِﻴﻼ ] ﺍﻹﺴﺭﺍﺀ: ٥٨[.. ﻭﻨﺤﻥ ﻨﺅﻤﻥ ﻭﻨـﺼﺩﻕ ِ َ ﺭ ﺒ ﻤ ﺃ ﺘ ﺘ ﻤ ﹾ ِ ﹾ ِ ِ ﱠ ﹶﻠ ﹰ ﺒﻘﻭل ﺍﷲ ﺠل ﺠﻼﻟﻪ: ﻨﻔﺨﺕ ِﻴﻪ ِﻥ ﻭ ِﻲ ] ﺹ: ٢٧[... ﻭﻨﺤﻥ ﻨﺅﻤﻥ ﺒـﺄﻥ ﺍﷲ ﻭﹶ ﹶ ﹾ ﹸ ﻓ ِ ﻤ ﺭ ﺤ ﻋﺯ ﺸﺄﻨﻪ ﺇﺫﺍ ﺃﺴﻨﺩ ﺍﻟﻨﻔﺨﺔ ﺇﻟﻰ ﺫﺍﺘﻪ ﻓﻬﻭ ﻨﻔﺦ ﻏﻴﺭ ﻤﻔﻬﻭﻡ ﻟﻨﺎ ﺤﻘﻴﻘﺘﻪ ﻭﻟﻴﺱ ﻋﻠﻰ ﺍﻟﻬﻴﺌـﺔ ﺍﻟﺘﻲ ﺘﺤﺩﺙ ﻤ ﹼﺎ ﻭﺘﺠﺭﻱ ﺒﻔﻌﻠﻨﺎ ﻭﻟ ﺠ ﱢﺏ ﺍﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ ﻓﻲ ﺍﻟﺒﺤﺙ ﻋﻥ ﺘﺼﻭﺭ ﺍﻟﻬﻴﺌﺔ ﺍﻟﺘﻲ ﻴ ﻨ ﻨ ﺠﺭﻯ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻔﺦ ﻓﻲ ﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﻷﻥ ﻜل ﻤﺎ ﺨﻁﺭ ﺒﺒﺎﻟﻨﺎ ﻓﺎﷲ ﺒﺨﻼﻓﻪ.. ﻷﻨﻪ ﺴـﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻟﻪ ﺍﻟﻤﺜل ﺍﻷﻋﻠﻰ ﻓﻠﻴﺱ ﻜﻤﺜﻠﻪ ﺸﻲﺀ ﻭﻫﻭ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺭ.. ﺇﻨﻨﺎ ﻨﺭﻯ ﺃﻥ ﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﻴﺎﺓ ﻴﺭﺸﺩ ﻭ ﺒ ﻥ ﺇﻟﻰ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻤﻤﺘﺎﺯ ﻋﻥ ﻜـل ﻴﻴ ﺍﻟﻜﺎﺌﻨﺎﺕ ﺒﺨﺼﺎﺌﺹ ﺘﺭﻓﻊ ﻗﺩﺭﻩ ﻭﺘﻌﻠﻲ ﺸﺄﻨﻪ ﻷﻨﻪ ﺃﻫل ﺒﻬﺫﻩ ﺍﻟﺨـﺼﺎﺌﺹ ﻭﺍﻟـﺼﻔﺎﺕ ﺃﻥ ﻴﻜـﻭﻥ َُ ﹸ )ﺴﻴﺩ( ﻫﺫﻩ ﺍﻷﺭﺽ ﺍﻟﻤﺘﺼﺭﻑ ﻓﻲ ﻜل ﻤﺎ ﻓﻴﻬﺎ ﻭﺍﻟﺫﻱ ﻴﺴﺘﺨﺭﺝ ﺍﻟﻜﻨﻭﺯ ﺍﻟﺘـﻲ ﺃﻭﺩﻋﻬـﺎ ﺍﷲ ﻓـﻲ ﺍﻷﺭﺽ ﻟﻴﻁ ﻋﻬﺎ ﻟﺨﺩﻤﺘﻪ، ﺜﻡ ﻟﻴﺴﺘﺩل ﻤﻥ ﻭﺭﺍﺀ ﺫﻟﻙ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻭﺍﺤﺩ ﻻ ﺴﻠﻁﺎﻥ ﻷﺤﺩ ﻋﻠﻴﻪ ﻫﻭ ﻭ ﺼﺎﺤﺏ ﺍﻷﻤﺭ ﻭﺍﻟﺘﺩﺒﻴﺭ ﻴﻘﱢﺏ ﺍﻟﻠﻴل ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ، ﻭﺴ ﱠﺭ ﺍﻟﺸﻤﺱ ﻭﺍﻟﻘﻤﺭ ﺨﺩﻤـﺔ ﻟﻬـﺫﺍ ﺍﻹﻨـﺴﺎﻥ ﺨ ﻠ ﻭﻨﻌﻤﺔ ﻋﻅﻤﻰ ﻤﻥ ﺍﻟﻭﺍﺤﺩ ﺍﻟﻘﻬﺎﺭ ﺍﻟﺫﻱ ﺃﻋﻠﻥ ﻋﻥ ﺘﻜﺭﻴﻡ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻓﻘﺎل ﺴﺒﺤﺎﻨﻪ: ﻟﻘﺩ ﻜﺭﻤ ﹶﺎ ﻭ ﹶ ﹶ ﹶ ﻨ ﺒ ِﻲ ﺁﺩﻡ ﻭﺤﻤﻠ ﹶﺎﻫﻡ ِﻲ ﺍﻟﺒﺭ ﺍﻟﺒﺤﺭ ﻗ ﹶﺎ ﻡ ﻤﻥ ﺍﻟﻁﻴ ﺎﺕ ﻭﻓﻀﻠ ﹶﺎﻫﻡ ﻋ ﹶﻰ ﻜ ِﻴﺭ ﻤ ـﻥ ﺨﻠﻘ ﹶـﺎ ﻨ ﹾﻨ ﻓ ﹾ ﻭ ﹾ ِ ﻭﺭﺯ ﹾﻨ ﻫ ﱠ ﺒ ِ ﹶ ﹾﻨ ﻠ ﹶﺜ ٍ ﻤ ﹶ ﹶ ﹾﻨ ﺘﻔ ِﻴﻼ ] ﺍﻹﺴﺭﺍﺀ: ٠٧[. ﹶ ﹾﻀ ﹰ ﻓﺎﻟﺤﻴﺎﺓ ﻓﻲ ﺁﺩﻡ ﺒﻌﺩ ﺍﻟﻨﻔﺨﺔ ﻟﻴﺴﺕ ﺒﺤﻴﻭﺍﻨﻴﺔ ﺼﺭﻓﺔ.. ﻷﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺤﻴﻭﺍﻨﻴﺔ ﺃﻤﺭ ﻤـﺸﺘﺭﻙ ﺒﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻟﺤﻴﻭﺍﻥ.. ﻓﻠﻭ ﻜﺎﻨﺕ ﻫﻜﺫﺍ ﻓﻠﻴﺱ ﻫﻨﺎﻙ ﻤﺎ ﻴﺴﺘﺤﻕ ﺃﻥ ﺘﺴﺠﺩ ﺍﻟﻤﻼﺌﻜـﺔ ﻵﺩﻡ ﺤـﻴﻥ ﻴﺠﺭﻱ ﻓﻲ ﺒﺩﻨﻪ ﺍﻟﺩﻡ ﻴﺴﺭﻴﺎﻥ ﺍﻟﺭﻭﺡ، ﻭﺇﻨﻤﺎ ﻜﺎﻥ ﺍﻟﺴﺠﻭﺩ ﺒﺴﺒﺏ ﺍﻟﺴﺭ ﺍﻟﻠﻁﻴﻑ ﺍﻟﺫﻱ ﺴﺭﻯ ﻓﻲ ﺁﺩﻡ ﺒﺴﺒﺏ ﺍﻟﻨﻔﺨﺔ ﻓﺄﻀﻔﺕ ﻋﻠﻴﻪ ﺒﻌﺽ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻟﺘﻲ ﻟﻡ ﻴﻨﻠﻬﺎ ﺍﻟﺤﻴﻭﺍﻥ.. ﻜﻤﺎ ﻋﹼﻤﻪ ﺍﷲ ﺍﻟﺒﻴﺎﻥ ﻭﻫـﺫﺍ ﻠ ﻤﻥ ﺃﺴﺭﺍﺭ ﺍﷲ ﺍﻟﻌﻅﻴﻤﺔ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﻭﺭﻓﻊ ﺍﷲ ﺒﺫﻟﻙ ﻗﺩﺭﻩ ﻭﺍﺴﺘﺨﻠﻔﻪ ﻓﻲ ﺍﻷﺭﺽ ﻟﻴﺼﻠﺢ ﻭ ﻌ ـﺭ ﻴﻤ ﻭﻴﺸﻜﺭ ﺍﷲ ﺍﻟﺫﻱ ﺨﻠﻘﻪ ﻭﺼ ﺭﻩ ﻭﺃﻨﻌﻡ ﻋﻠﻴﻪ ﺒﻨﻌﻡ ﻻ ﹸﺤﺼﻰ ﻭﻻ ﹸﻌﺩ ﻭﻗﺎل ﻟﻪ ﻓﻲ ﻤﺤﻜﻡ ﺍﻟﺘﻨﺯﻴـل ﺘ ﺘ ﻭ ٨١
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