فلا يظهر على غيبه أحدا .pdf

‫‪ã•ÎgôàムŸxsù‬‬
‫‪ #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã‬‬

‫‪ ..‬ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﶈﻴﻂ ﺑﻜﻞﱢ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻫﻮ ﻋﻠﻢ‪ ‬ﻣﻄﻠﻖ ‪ ،‬ﺑﻌﻴﺪ‪ ‬ﻋﻦ‬
‫ﻗﻴﻮﺩ ﺍﻟﻐﻴﺐ ﻭﻗﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﺍﻟﱵ ﲢﻜﻤﻨﺎ ‪..‬‬
‫)‬

‫&‪y7Ï9ºsŒ ¨bÎ) 4 A=»tFÏ. ’Îû š•Ï9ºsŒ ¨bÎ) 3 ÇÚö‘F{$#ur Ïä!$yJ¡¡9$# ’Îû $tB ãNn=÷ètƒ ©!$# žcr& öNn=÷ès? óOs9r‬‬

‫‪ ] ( ׎•Å¡o„ «!$# ’n?tã‬ﺍﳊﺞ ‪[ ٧٠ :‬‬

‫‪ ..‬ﺣﺪﻭﺩ ﻗﻮ‪‬ﺓ ﺍﻟﻔﻌﻞ ﺗﺘﻌﻠﱠﻖ ﲝﺪﻭﺩ ﻗﻮ‪‬ﺓ ﺍﻟﻔﺎﻋﻞ ‪ ،‬ﻭﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺻﻔﺔﹲ ﻣﻄﻠﻘﺔﹲ ﺗﺘﻌﻠﱠﻖ ﺑﺬﺍﺗﻪ‬
‫‪ ،‬ﻭﺃﻏﻄﻴﺔ ﺍﻟﻐﻴﺐ ﻭﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﱵ ﺗ‪‬ﺤ‪‬ﺪ‪ ‬ﻋﻠﻤﻨﺎ ﻭﻳﻘﻴﻨﻨﺎ ‪ ،‬ﻻ ﲢﻜﻢ ﻋﻠﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ‪ ،‬ﻓﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﲟﺎ ﺳﻴﻜﻮﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﲟﺎ ﻛﺎﻥ ﰲ ﺍﳌﺎﺿﻲ ‪ ،‬ﻻ ﳜﺘﻠﻒ ﻋﻦ ﻋﻠﻤﻪ‬
‫ﲟﺎ ﻳﻜﻮﻥ ﰲ ﺍﳊﺎﺿﺮ ‪ ،‬ﻭﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻈﺎﻫﺮ ﺍﻷﻣﻮﺭ ﻻ ﳜﺘﻠﻒ ﻋﻦ ﻋﻠﻤﻪ ﺑﺒﺎﻃﻨﻬﺎ ‪..‬‬

‫) ‪ ] ( îLìÎ=tæ >äóÓx« Èe@ä3Î/ uqèdur ( ß`ÏÛ$t7ø9$#ur ã•Îg»©à9$#ur ã•ÅzFy$#ur ãA¨rF{$# uqèd‬ﺍﳊﺪﻳﺪ ‪[ ٣ :‬‬

‫‪ ..‬ﻭﻟﺬﻟﻚ ﳛﺪ‪‬ﺛﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ‪ ،‬ﻋﻦ ﻣﺴﺎﺋﻞ ﻫﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﻭﻻﻧﺼﻴﺎﻋﻨﺎ‬

‫ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺗ‪‬ﻌ‪‬ﺪ‪ ‬ﻏﻴﺒﺎﹰ ﱂ ﻳﺄﺕ‪ ‬ﻭﻗﺘﻪ ﺑﻌﺪ ‪ ،‬ﻭﻳﻨﻘﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﺘﻌﻠﱢﻖ ﺑﺼﻔﺎﺕ‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪٢‬‬

‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺻﻮﺭﺍﹰ ﺣﻴﺔ ﻣﺎﺛﻠﺔ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﲤﺎﻣﺎﹰ ‪ ،‬ﻓﻬﻮ ﻳﺮﺍﻫﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﻴﺪﺍﹰ‬
‫ﻋﻦ ﺃﻏﻄﻴﺔ ﺍﻟﻐﻴﺐ ﻭﻗﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺍﻟﱵ ﲢﻜﻤﻨﺎ ‪..‬‬
‫)‬

‫‪ÇÎÊÈ Ö`ƒÌ•s% ’Í< tb%x. ’ÎoTÎ) öNåk÷]ÏiB ×@ͬ!$s% tA$s% ÇÎÉÈ tbqä9uä!$|¡tFtƒ <Ù÷èt/ 4’n?tã öNåkÝÕ÷èt/ Ÿ@t7ø%r'sù‬‬

‫‪tA$s% ÇÎÌÈ tbqãZƒÏ‰yJs9 $¯RÏär& $¸J»sàÏãur $\/#t•è? $¨Zä.ur $oY÷FÏB #sŒÏär& ÇÎËÈ tûüÏ%Ïd‰|ÁßJø9$# z`ÏJs9 y7¯RÏär& ãAqà)tƒ‬‬

‫‪ÇÎÏÈ ÈûïÏŠ÷Žä)s! £N‰Ï. bÎ) «!$$s? tA$s% ÇÎÎÈ ÉOŠÅspgø:$# Ïä!#uqy™ ’Îû çn#uät•sù yìn=©Û$$sù ÇÎÍÈ tbqãèÎ=©Ü•B OçFRr& ö@yd‬‬

‫‪ ] ( tûïÎŽ|ØósßJø9$# z`ÏB àMZä3s9 ’În1u‘ èpyJ÷èÏR Ÿwöqs9ur‬ﺍﻟﺼﺎﻓﺎﺕ ‪[ ٥٧ – ٥٠ :‬‬

‫‪ ..‬ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﳛﻴﻂ ‪‬ﺬﻩ ﺍﳌﺴﺄﻟﺔ – ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ – ﺍﻟﱵ ﺭ‪‬ﺑ‪‬ﻤﺎ ﱂ ﻳ‪‬ﺨ‪‬ﻠﹶﻖ‬

‫ﺃﻓﺮﺍﺩ‪‬ﻫﺎ ﺑﻌﺪ ‪ ،‬ﻓﻬﻮ ﺟﻞﹼ ﻭﻋﻼ ﻳﺮﺍﻫﺎ ﻭﻳﻌﻠﻤﻬﺎ ﻗﺒﻞ ﺧﻠﻖ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺗﺘﺤﺪ‪‬ﺙ ﻋﻨﻬﻢ ﻫﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ ‪ ..‬ﻭﻻ ﳛﻖ‪ ‬ﻟﻨﺎ ﺃﻥ ﳒﻌﻞ ﻣﻦ ﻋﻠﻤﻨﺎ ﻭﺗﺼﻮ‪‬ﺭﺍﺗﻨﺎ ﻭﻗﺪﺭﺍﺗﻨﺎ ﺍﳌﻘﻴﺪﺓ ﺑﺈﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‬
‫ﻭﺍﻟﻐﻴﺐ ﻗﻴﺪﺍﹰ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ‪ ،‬ﻭﻛﺄﻥﱠ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ﻻ ﺣﺪﻭﺩ ﳍﺎ ﺇﻻ‬
‫ﺿﻤﻦ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﻋﻘﻠﻨﺎ ﺍﻹﺣﺎﻃﺔ ﺑﻪ ﻭﺇﺩﺭﺍﻛﻪ ‪..‬‬
‫ﻭﻻ ﺑ‪‬ﺪ‪ ‬ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﻟﻜﺎﺷﻒ ‪ ،‬ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﻮﺟﻮﺩ ﺍﻹﳍﻲ ﺍﳌﻄﻠﻖ ﻏﲑ‬
‫ﺍﶈﻜﻮﻡ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺑﲔ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﳌﹸﺸﺎﻫ‪‬ﺪ ‪ ،‬ﺃﺛﻨﺎﺀ ﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺿﻤﻦ‬
‫ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﻓﻴﻪ ‪..‬‬
‫‪ ‬ﻓﺄﻱ‪ ‬ﺣﺎﺩﺛﺔ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ‪ ،‬ﻗﺒﻞ ﻧﺰﻭﳍﺎ ﺇﱃ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ‪،‬‬
‫ﻭﺃﺛﻨﺎﺀ ﻭﺟﻮﺩﻫﺎ ﻓﻴﻪ ‪ ،‬ﻭﺑﻌﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻨﻪ ‪ ..‬ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﻫﻮ ﻋﻠﻢ ﻣﻄﻠﻖ ﺑﻐﺾ‪ ‬ﺍﻟﻨﻈﺮ‬
‫ﻋﻦ ﻭﺟﻮﺩ ﺍﳊﺎﺩﺛﺔ ﺿﻤﻦ ﺇﻃﺎﺭﻫﺎ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ‪ ،‬ﺃﻭ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ‪..‬‬
‫‪ ..‬ﺃﻣ‪‬ﺎ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺑﺎﳊﺎﺩﺛﺔ ﺃﺛﻨﺎﺀ ﻧﺰﻭﳍﺎ ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺎﺩﻱ ‪ ،‬ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ‬
‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﻋﻴﺸﻬﺎ ﻋﻤﺮﻫﺎ ﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ‪ ،‬ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻫﻮ ﺣﺎﻟﺔ ﺧﺎﺻ‪‬ﺔ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ‬
‫ﺍﳌﻄﻠﻖ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﻓﻬﻮ ﻋﻠﻢ ﻣﺸﺎﻫﺪﺓ ﻣﻜﺎﻧﻴ‪‬ﺔ ﺯﻣﺎﻧﻴ‪‬ﺔ ﻟﻠﺤﺎﺩﺛﺔ ﺃﺛﻨﺎﺀ ﻭﺟﻮﺩﻫﺎ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ‬

‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ..‬ﻭﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻳ‪‬ﺼﻮ‪‬ﺭ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻋﱪ ﺍﻟﺼﻴﻎ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻜﻠﻤﺔ ) ‪، ( On=÷ètƒ‬‬

٣

( #‰´ n
t &r ¾
ÿ mÏ 7Î Šø î
x ’
4 ?n ã
t •ã g
Î à
ô ƒã x
Ÿ ùs )

، ( zOn=÷èu‹Ï9 ) ، ( ÉOn=÷ètƒ ) ، ( zNn=÷èu‹Ï9ur ) ، ( zNn=÷èuZÏ9 ) ]] : ‫ﻧﻌﲏ ﺻﻴﻎ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ‬

.. [[ ( zOn=֏tR )

4’n?tã Ü=Î=s)Ztƒ `£JÏB tAqß™§•9$# ßìÎ6®Ktƒ `tB zNn=÷èuZÏ9 žwÎ) !$pköŽn=tæ |MZä. ÓÉL©9$# s's#ö7É)ø9$# $oYù=yèy_ $tBur

)

[ ١٤٣ : ‫ ( ] ﺍﻟﺒﻘﺮﺓ‬4 Ïmø‹t7É)tã

Ĩ$¨Y9$# tû÷üt/ $ygä9Ír#y‰çR ãP$-ƒF{$# y7ù=Ï?ur 4 ¼ã&é#÷VÏiB Óyö•s% tPöqs)ø9$# ¡§tB ô‰s)sù Óyö•s% öNä3ó¡|¡ôJtƒ bÎ) )

[ ١٤٠ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬3 uä!#y‰pkà- öNä3ZÏB x‹Ï‚-Gtƒur (#qãZtB#uä šúïÏ%©!$# ª!$# zNn=÷èu‹Ï9ur

tûïÎŽÉ9»¢Á9$# zNn=÷ètƒur öNä3ZÏB (#r߉yg»y_ tûïÏ%©!$# ª!$# ÉOn=÷ètƒ $£Js9ur sp¨Yyfø9$# (#qè=äzô‰s? br& ÷Läêö7Å¡ym ôQr& )

[ ١٤٢ : ‫( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬

: ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬tûüÏZÏB÷sßJø9$# zNn=÷èu‹Ï9ur «!$# ÈbøŒÎ*Î6sù Èb$yèôJpgø:$# ‘s)tGø9$# tPöqtƒ öNä3t7»|¹r& !$tBur )

[ ١٦٦

öNä3ãm$tBÍ‘ur öNä3ƒÏ‰÷ƒr& ÿ¼ã&è!$oYs? ωøŠ¢Á9$# z`ÏiB &äóÓy´Î/ ª!$# ãNä3¯Ruqè=ö7uŠs9 (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ

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[ ٩٤ : ‫ ( ] ﺍﳌﺎﺋﺪﺓ‬4 Í=ø‹tóø9$$Î/ ¼çmèù$sƒs† `tB ª!$# zOn=÷èu‹Ï9

[ ١٦ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬öNä3ZÏB (#r߉yg»y_ tûïÏ%©!$# ª!$# ÄNn=÷ètƒ $£Js9ur (#qä.uŽøIè? br& óOçFö6Å¡ym ôQr& )
[ ١٢ : ‫ ( ] ﺍﻟﻜﻬﻒ‬#Y‰tBr& (#þqèWÎ6s9 $yJÏ9 4Ó|Âômr& Èû÷üt/÷“Ïtø:$# ‘“r& zOn=÷èuZÏ9 öNßg»uZ÷Vyèt/ ¢OèO )

’Îû $yg÷YÏB uqèd ô`£JÏB Íot•ÅzFy$$Î/ ß`ÏB÷sム`tB zNn=÷èuZÏ9 žwÎ) ?`»sÜù=ß™ `ÏiB NÍköŽn=tã ¼çms9 tb%Ÿ2 $tBur )

[ ٢١ : ‫ ( ] ﺳﺒﺄ‬Ôá‹Ïÿym >äóÓx« Èe@ä. 4’n?tã y7š/u‘ur 3 7e7x©
: ‫ﺪ‬‫ ( ] ﳏﻤ‬ö/ä.u‘$t6÷zr& (#uqè=ö7tRur tûïÎŽÉ9»¢Á9$#ur óOä3ZÏB tûïωÎg»yfßJø9$# zOn=÷ètR 4Ó®Lym öNä3¯Ruqè=ö7uZs9ur )

[ ٣١

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪٤‬‬

‫‪ ..‬ﺑﻴﻨﻤﺎ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ ﺍﻟﻜﺎﺷﻒ ﺍ‪‬ﺮ‪‬ﺩ ﻋﻦ ﲡﻠﹼﻲ ﺍﳊﺎﺩﺛﺔ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﳌﻜﺎﱐ‬
‫ﻭﺍﻟﺰﻣﺎﱐ ‪ ،‬ﻧﺮﺍﻩ ﺟﻠﻴ‪‬ﺎﹰ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﺣﻴﺚ ﻳ‪‬ﺼﻮ‪‬ﺭ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻋﱪ ﺍﻟﺼﻴﻎ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻜﻠﻤﺔ ) ‪ ( zNÎ=tæ‬ﻧﻌﲏ ﺻﻴﻎ ﺍﻟﻔﻌﻞ ﺍﳌﺎﺿﻲ ‪( zNÎ=tæur ) ،، ( zNÎ=tæ ) ]] :‬‬
‫‪.. [[ ( zNÎ=yèsù ) ،،‬‬

‫) ‪ ] ( öNä3ø‹n=tæ z>$tGsù öNà6|¡àÿRr& šcqçR$tFøƒrB óOçGYä. öNà6¯Rr& ª!$# zNÎ=tæ‬ﺍﻟﺒﻘﺮﺓ ‪[ ١٨٧ :‬‬

‫) ‪ ] ( £`ßgtRrã•ä.õ‹tGy™ öNä3¯Rr& ª!$# zNÎ=tæ‬ﺍﻟﺒﻘﺮﺓ ‪[ ٢٣٥ :‬‬

‫) ‪ ] ( ( öNßgyèyJó™`{ #ZŽö•yz öNÍkŽÏù ª!$# zNÎ=tæ öqs9ur‬ﺍﻷﻧﻔﺎﻝ ‪[ ٢٣ :‬‬

‫) ‪ ] ( 4 $Zÿ÷è|Ê öNä3ŠÏù žcr& zNÎ=tæur öNä3Ytã ª!$# y#¤ÿyz z`»t«ø9$#‬ﺍﻷﻧﻔﺎﻝ ‪[ ٦٦ :‬‬
‫) ‪ ] ( $Y6ƒÌ•s% $[s÷Gsù öNßgt6»rOr&ur öNÍköŽn=tã spuZŠÅ3¡¡9$# tAt“Rr'sù öNÍkÍ5qè=è% ’Îû $tB zNÎ=yèsù‬ﺍﻟﻔﺘﺢ ‪[ ١٨ :‬‬
‫) ‪ ] ( $·6ƒÌ•s% $[s÷Gsù š•Ï9ºsŒ Èbrߊ `ÏB Ÿ@yèyÚsù (#qßJn=÷ès? öNs9 $tB zNÎ=yèsù‬ﺍﻟﻔﺘﺢ ‪[ ٢٧ :‬‬

‫) ‪ãbqä3u‹y™ br& zNÎ=tæ 4 Èb#uäö•à)ø9$# z`ÏB uŽœ£uŠs? $tB (#râät•ø%$$sù ( ö/ä3ø‹n=tæ z>$tGsù çnqÝÁøtéB `©9 br& zOÎ=tæ‬‬

‫‪ ] ( 4ÓyÌó•£D Oä3ZÏB‬ﺍﳌﺰﻣ‪‬ﻞ ‪[ ٢٠ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺮﻯ ﺃﻥﱠ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ﺑﻜﻠﻤﺔ ) ‪( zNÎ=tæ‬‬
‫ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ‪ ،‬ﲣﺘﻠﻒ ﻋﻦ ﺩﻻﻻﺕ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﺍﶈﻴﻄﺔ ﺑﻜﻠﻤﺔ )‬

‫‪On=÷ètƒ‬‬

‫( ﺑﺼﻴﻐﺔ‬

‫ﺍﳌﻀﺎﺭﻉ ‪ ..‬ﻓﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺗﺼﻮ‪‬ﺭ ﻋﻠﻢ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺍ‪‬ﺮ‪‬ﺩ ﺃﺯﻻﹰ ‪..‬‬
‫ﻭﺻﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ﺃﻗﺮﺏ ﺇﱃ ﺩﻻﻟﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻟﻠﺤﺎﺩﺛﺔ ﺃﺛﻨﺎﺀ ﻭﻗﻮﻋﻬﺎ ﰲ‬
‫ﻋﺎﳌﻬﺎ ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ ‪ ،‬ﺗﻠﻚ ﺍﳊﺎﺩﺛﺔ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﺯﻻﹰ ﻗﺒﻞ ﺣﺪﻭﺛﻬﺎ ﻭﻭﺟﻮﺩﻫﺎ ﰲ‬
‫ﻋﺎﳌﻬﺎ ﺍﳊﺎﺩﺙ ‪..‬‬

٥

( #‰´ n
t &r ¾
ÿ mÏ 7Î Šø î
x ’
4 ?n ã
t •ã g
Î à
ô ƒã x
Ÿ ùs )

‫ ﻳﺴﺘﺸـﻬﺪﻭﻥ ﺑـﺎﻟﻨﺺ‬، ‫ ﻭﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻐﻴﺐ‬..
.. ‫ﺍﻟﺘﺎﱄ ﻋﻠﻰ ﺫﻟﻚ‬
Ÿxsù É=ø‹tóø9$# ãNÎ=»tã ÇËÎÈ #´‰tBr& þ’În1u‘ ¼çms9 ã@yèøgs† ôQr& tbr߉tãqè? $¨B Ò=ƒÌ•s%r& ü”Í‘÷Šr& ÷bÎ) ö@è% )

ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB à7è=ó¡o„ ¼çm¯RÎ*sù 5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ) ÇËÏÈ #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•Îgôàãƒ
¨@ä. 4Ó|Âômr&ur öNÍkö‰y‰s9 $yJÎ/ xÞ%tnr&ur öNÍkÍh5u‘ ÏM»n=»y™Í‘ (#qäón=ö/r& ô‰s% br& zOn=÷èu‹Ïj9 ÇËÐÈ #Y‰|¹u‘ ¾ÏmÏÿù=yz

[ ٢٨ – ٢٥ : ‫ ( ] ﺍﳉﻦ‬#OŠy‰tã >äóÓx«

‫ ( ﻳﻨﻘﺾ‬#´‰tBr& þ’În1u‘ ¼çms9 ã@yèøgs† ôQr& tbr߉tãqè? $¨B Ò=ƒÌ•s%r& ü”Í‘÷Šr& ÷bÎ) ö@è% ) ‫ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬..

‫ ﻓﺎﻷﻣﺪ‬..  : ‫ﻪ ﻗﺎﻝ‬‫ ﺑﺄﻧ‬r ‫ﻔﺘﺮﻯ ﻋﻠﻰ ﺍﻟﻨﱯ‬‫ﻣﺎ ﻳ‬

‫ ﻭﻛﻞﱡ‬، [ ٣٠ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬3 #Y‰‹Ïèt/ #J‰tBr& ÿ¼çmuZ÷•t/ur $ygoY÷•t/ ¨br& öqs9 –Šuqs? ) : ‫ﻳﻜﻮﻥ ﻗﺮﻳﺒﺎﹰ ﻭﺑﻌﻴﺪﺍﹰ‬

،  ‫ﻪ ﻗﺎﻝ‬‫ ﺑﺄﻧ‬r ‫ﻔﺘﺮﻯ ﻋﻠﻰ ﺍﻟﻨﱯ‬‫ﺫﻟﻚ ﻳﻨﻔﻲ ﻣﺎ ﻳ‬
.. ‫ﺔ ﻣﻦ ﺍﻟﺼﻴﺎﻏﺔ‬‫ﺬﻩ ﺍﳊﻴﺜﻴ‬
( #´‰tBr& þ’În1u‘ ¼çms9 ã@yèøgs† ôQr& tbr߉tãqè? $¨B Ò=ƒÌ•s%r& ü”Í‘÷Šr& ÷bÎ) ö@è% ) ‫ ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝـﺔ‬..

‫ـﻎ‬‫ﻠ‬‫ﺒ‬‫ ﻳﺄﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﻳ‬r ‫ ﻭﺍﻟﻨﱯ‬، ‫ ﻓﻤﺎ ﻳﻮﻋﺪﻭﻥ ﻫﻮ ﻏﻴﺐ‬، ‫ ﺑﺎﻟﻐﻴﺐ‬r ‫ﺗﻨﻔﻲ ﻋﻠﻢ ﺍﻟﻨﱯ‬
.. ‫ﺬﺍ ﺍﻟﻐﻴﺐ‬ ‫ﻋﺪﻡ ﻋﻠﻤﻪ‬
‫ ﺍﻟﻐﻴﺐ ﻭﻋﻼﻗﺘـﻪ ﲟـﺎ‬‫ﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺘﻔﺼﻴﻞﹴ ﻳﺸﻤﻞ ﻣﻔﻬﻮﻡ‬‫ ﻭﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﺗﺒﻴ‬..
( É=ø‹tóø9$# ãNÎ=»tã ) ‫ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ ﻫﻲ‬... ‫ﻨﻪ ﺭﺳﺎﻻﺕ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﻐﻴﺐ‬‫ﺗﺘﻀﻤ‬

( ÿ¾ÏmÎ7øŠxî ) ‫ﻈﹾﻬﹺﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺍﳌﹸﻄﻠﹶﻖ‬‫ ﻭﺍﷲ ﺗﻌﺎﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻻ ﻳ‬، ‫ ﻓﺎﷲ ﺗﻌﺎﱃ ﻫﻮ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‬،

‫ﻣﺎﺕ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﰲ ﻋﺎﳌﻨﺎ ﺍﶈﺴﻮﺱ ﻧﺴـﺘﻄﻴﻊ‬‫ﺪ ﻟﻪ ﻣﻘﺪ‬‫ﻮﺟ‬‫ ﻓﻐﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖ ﻻ ﺗ‬، ‫ﺃﺣﺪﺍﹰ‬
.. ( #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•ÎgôàムŸxsù ) ‫ﺍﻻﻧﻄﻼﻕ ﻣﻨﻬﺎ ﳓﻮﻩ‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪٦‬‬

‫‪ ..‬ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﻛﻠﻤﺔ ) ‪ ( ÿ¾ÏmÎ7øŠxî‬ﻻ ﲢﻤﻞ ﺻﻴﻐﺔ ﺍﻟﻌﻤﻮﻡ ‪ ،‬ﻓﻬﻲ ﻟﻔﻆ ﻣﻔﺮﺩ ﻣﻀـﺎﻑ ‪،‬‬

‫ﺣﻴﺚ ﻳ‪‬ﻀﺎﻑ ﺍﻟﻐﻴﺐ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻟﺘﺼﻮ‪‬ﺭ ﻟﻨﺎ ﺍﻟﻐﻴﺐ ﺍﳌﺘﻌﻠﱢﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ‪ ..‬ﻭﻧﺮﻯ ﺍﻟﻔﺎﺀ ﰲ ﺑﺪﺍﻳﺔ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•ÎgôàムŸxsù‬ﻭﺫﻟﻚ ﺑﻌﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪.. ( É=ø‹tóø9$# ãNÎ=»tã‬‬

‫ﻓﻌﺪﻡ‪ ‬ﺇﻇﻬﺎﺭ ﺃﺣﺪ‪ ‬ﻋﻠﻰ ﻏﻴﺒﻪ ﺟﻞﱠ ﻭﻋﻼ ﻳﺘﻌﻠﱠﻖ ﺑﻜﻮﻧﻪ ﻋﺎﻟ‪‬ﻢ‪ ‬ﺍﻟﻐﻴﺐ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺅﻩ ﺑـﻮﺭﻭﺩ‬

‫ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﰲ ﻛﻠﻤﺔ ) ‪ ، ( Ÿxsù‬ﻭﺍﻟﱵ ﺗﻘﻊ ﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ( É=ø‹tóø9$# ãNÎ=»tã ) :‬ﻭﺑﲔ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ‪.. ( #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•Îgôàム) :‬‬

‫‪ ..‬ﻭﻟﻜﻦ ‪ ..‬ﻫﻨﺎﻙ ﺍﺳﺘﺜﻨﺎﺀ ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﻐﻴﺐ ﺍﳌﹸﻄﻠﻖ ) ‪ ، ( ÿ¾ÏmÎ7øŠxî‬ﻗﺪ ﻳ‪‬ﻈﹾﻬﹺﺮ ﺍﷲُ ﺗﻌـﺎﱃ‬

‫ﺟﺎﻧﺒﺎﹰ ﻣﻨﻪ ﳌﻦ ﺍﺭﺗﻀﻰ ﻣﻦ ﺭﺳﻮﻝ ) )‪ .. ( 5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ‬ﻓﻤـﺎﺫﺍ ﻳﻌـﲏ ﻫـﺬﺍ‬
‫ﺍﻻﺳﺘﺜﻨﺎﺀ ؟ ‪..‬‬

‫‪ ..‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ( #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•ÎgôàムŸxsù‬ﻧﺮﻯ ﻛﻠﻤﺔ ) ‪ ، ( ã•Îgôàãƒ‬ﺩﻭﻥ‬

‫ﻛﻠﻤﺔ ) ﻳ‪‬ﻄﹾﻠ‪‬ﻊ ( ‪ ،‬ﺃﻭ ) ﻳ‪‬ﻌ‪‬ﻠ‪‬ﻢ ( ‪ .....‬ﻭﻛﻠﻤﺔ ) ‪ ( ã•Îgôàãƒ‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﻌﲏ ﻳ‪‬ﻌ‪‬ﻠ‪‬ﻲ‬
‫ﻭﻳ‪‬ﺒﻴ‪‬ﻦ ﻭﻳ‪‬ﺠﻠﱢﻲ ﻭﻳﻨﺸﺮ ‪..‬‬

‫) ‪öNà6oYƒÏŠ tAÏd‰t7ムbr& ß$%s{r& þ’ÎoTÎ) ( ÿ¼çm-/u‘ äíô‰u‹ø9ur 4Óy›qãB ö@çFø%r& þ‘ÏRrâ‘sŒ Ücöqtãö•Ïù tA$s%ur‬‬

‫&‪ ] ( yŠ$|¡xÿø9$# ÇÚö‘F{$# ’Îû t•Îgôàムbr& ÷rr‬ﻏﺎﻓﺮ ‪[ ٢٦ :‬‬

‫‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪..‬‬

‫) ‪öqs9ur ¾Ï&Íj#à2 Ç`ƒÏe$!$# ’n?tã ¼çnt•Îgôàã‹Ï9 Èd,ysø9$# ÈûïÏŠur 3“y‰ßgø9$$Î/ ¼ã&s!qß™u‘ Ÿ@y™ö‘r& ü”Ï%©!$# uqèd‬‬

‫‪ ] ( šcqä.ÎŽô³ßJø9$# onÌ•Ÿ2‬ﺍﻟﺘﻮﺑﺔ ‪[ ٣٣ :‬‬

٧

( #‰´ n
t &r ¾
ÿ mÏ 7Î Šø î
x ’
4 ?n ã
t •ã g
Î à
ô ƒã x
Ÿ ùs )

4’s"x.ur 4 ¾Ï&Íj#ä. ÈûïÏd‰9$# ’n?tã ¼çnt•Îgôàã‹Ï9 Èd,ysø9$# ÈûïÏŠur 3“y‰ßgø9$$Î/ ¼ã&s!qß™u‘ Ÿ@y™ö‘r& ü”Ï%©!$# uqèd )

[ ٢٨ : ‫ ( ] ﺍﻟﻔﺘﺢ‬#Y‰‹Îgx© «!$$Î/

onÌ•x. öqs9ur ¾Ï&Íj#ä. ÈûïÏd‰9$# ’n?tã ¼çnt•Îgôàã‹Ï9 Èd,ptø:$# ÈûïÏŠur 3“y‰çlù;$$Î/ ¼ã&s!qß™u‘ Ÿ@y™ö‘r& ü“Ï%©!$# uqèd

)

[ ٩ : ‫ ( ] ﺍﻟﺼﻒ‬tbqä.ÎŽô³ßJø9$#

‫ ﺻﻴﺎﻏﺔ ﺃﹸﺧﺮﻯ ﻟﻴﺲ‬‫ ﺍﻟﻜﺮﱘ ﺩﻭﻥ ﺃﻱ‬‫ ( ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‬ã•Îgôàム) ‫ ﻭﺭﻭﺩ ﻛﻠﻤﺔ‬.. ‫ ﻟﺬﻟﻚ‬..
‫ﻢ ﻏﻴﺒﻪ‬‫ﻠ‬‫ﻌ‬‫ ) ﻓﻼ ﻳ‬: ‫ ﻭﱂ ﻳﻘﻞ‬، ( ‫ﻊ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣﺪﺍﹰ‬‫ﻄﹾﻠ‬‫ ) ﻓﻼ ﻳ‬: ‫ ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ‬.. ‫ﻋﺒﺜﺎﹰ‬
.. ( ‫ ﻓﺎﺳﺘﺸﺮﺍﻑ ﺍﻟﻐﻴﺐ ﻭﺍﻹﻃﹼﻼﻉ ﻋﻠﻴﻪ ﺗﻨﺎﺳﺒﻪ ﻛﻠﻤﺔ ) ﺍﻃﹼﻠﻊ ( ﺃﻭ ) ﻋﻠﻢ‬.. ( ‫ﺃﺣﺪﺍﹰ‬

$tBur 3 É=Íh‹©Ü9$# z`ÏB y]ŠÎ7sƒø:$# u”•ÏJtƒ 4Ó®Lym Ïmø‹n=tã öNçFRr& !$tB 4’n?tã tûüÏZÏB÷sßJø9$# u‘x‹uŠÏ9 ª!$# tb%x. $¨B )

«!$$Î/ (#qãYÏB$t«sù ( âä!$t±o„ `tB ¾Ï&Î#ß™•‘ `ÏB ÓÉ<tGøgs† ©!$# £`Å3»s9ur É=ø‹tóø9$# ’n?tã öNä3yèÎ=ôÜãŠÏ9 ª!$# tb%x.

[ ١٧٩ : ‫ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ‬ÒOŠÏàtã í•ô_r& öNä3n=sù (#qà)-Gs?ur (#qãYÏB÷sè? bÎ)ur 4 ¾Ï&Î#ß™â‘ur

÷bÎ) ( î7n=tB ’ÎoTÎ) öNä3s9 ãAqè%r& Iwur |=ø‹tóø9$# ãNn=ôãr& Iwur «!$# ßûÉî!#t“yz “ωZÏã óOä3s9 ãAqè%r& Hw @è% )

: ‫ ( ] ﺍﻷﻧﻌﺎﻡ‬tbrã•©3xÿtGs? Ÿxsùr& 4 玕ÅÁt7ø9$#ur 4‘yJôãF{$# “ÈqtGó¡o„ ö@yd ö@è% 4 ¥’n<Î) #Óyrqム$tB žwÎ) ßìÎ7¨?r&
[ ٥٠

|=ø‹tóø9$# ãNn=ôãr& àMZä. öqs9ur 4 ª!$# uä!$x© $tB žwÎ) #…ŽŸÑ Ÿwur $YèøÿtR ÓŤøÿuZÏ9 à7Î=øBr& Hw @è%

)

] ( tbqãZÏB÷sム5Qöqs)Ïj9 ׎•Ï±o0ur Ö•ƒÉ‹tR žwÎ) O$tRr& ÷bÎ) 4 âäþq•¡9$# zÓÍ_¡¡tB $tBur ÎŽö•y‚ø9$# z`ÏB ßN÷ŽsYò6tGó™]w
[ ١٨٨ : ‫ﺍﻷﻋﺮﺍﻑ‬

ÏQr& |=ø‹tóø9$# yìn=©Ûr& ÇÐÐÈ #µ$s!urur Zw$tB žúyüs?r_{ tA$s%ur $uZÏG»tƒ$t«Î/ t•xÿŸ2 “Ï%©!$# |M÷ƒuät•sùr& )

[ ٧٨ – ٧٧ : ‫ ( ] ﻣﺮﱘ‬#Y‰ôgtã Ç`»uH÷q§•9$# y‰ZÏã x‹sƒªB$#

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬
‫)‬

‫‪٨‬‬

‫‪tb$-ƒr& tbrâ•ßêô±o„ $tBur 4 ª!$# žwÎ) |=ø‹tóø9$# ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû `tB ÞOn=÷ètƒ žw @è%‬‬

‫‪ ] ( šcqèWyèö7ãƒ‬ﺍﻟﻨﻤﻞ ‪[ ٦٥ :‬‬

‫‪ ..‬ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﺎ ﻳﺆﻛﱢﺪ ﺃﻥﱠ ﺍﻟﻨﱯ‪ r ‬ﻻ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ‪ ،‬ﻭﱂ ﻳﻄﹼﻠﻊ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ‪..‬‬
‫ﺇﺿﺎﻓﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﻳﺆﻛﱢﺪ – ﺃﻳﻀﺎﹰ – ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫)‬

‫‪$tB žwÎ) ßìÎ7¨?r& ÷bÎ) ( ö/ä3Î/ Ÿwur ’Î1 ã@yèøÿム$tB “Í‘÷Šr& !$tBur È@ß™”•9$# z`ÏiB %Yæô‰Î/ àMZä. $tB ö@è%‬‬

‫‪ ] ( ×ûüÎ7•B Ö•ƒÉ‹tR žwÎ) O$tRr& !$tBur ¥’n<Î) #Óyrqãƒ‬ﺍﻷﺣﻘﺎﻑ ‪[ ٩ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ‪ ( ã•Îgôàãƒ‬ﺩﻭﻥ ﻛﻠﻤﺔ ) ﻳ‪‬ﻄﹾﻠ‪‬ﻊ ( ﺃﻭ ) ﻳ‪‬ﻌ‪‬ﻠ‪‬ﻢ ( ﻟﻴﺲ ﻋﺒﺜﺎﹰ ‪..‬‬

‫ﻭﳛﻤﻞ ﺩﻻﻻﺕ‪ ‬ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﻟﱵ ﲤﻴ‪‬ﺰﻫﺎ ﻋﻦ ﺩﻻﻻﺕ ﻋ‪‬ﻠﹾﻢ ﺍﻟﻐﻴﺐ ﻭﺍﻻﻃﹼﻼﻉ ﻋﻠﻴﻪ ‪ ..‬ﻭﻫﺬﻩ‬

‫ﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ ﺑﺎﻟﻌﺒﺎﺭﺓ ) ‪ ( 4’n?tã ã•Îgôàãƒ‬ﺗﺒﻴ‪‬ﻦ ﻣﻔﻬﻮﻡ‪ ‬ﺍﻟﻌﻠﻮ‪ ‬ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻻﻃﱢﻼﻉ ﻋﻠﻰ‬
‫ﺍﻟﻐﻴﺐ ﺍﳌﻌﲏ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ، ( ÿ¾ÏmÎ7øŠxî‬ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﻐﻴﺐ ﻛﺎﻣﻨﺎﹰ ﺑﲔ ﺃﻳﺪﻱ ﺍﳌﻌﻨﻴﲔ ‪‬ﺬﺍ‬

‫ﺍﻻﺳﺘﺜﻨﺎﺀ ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺭﺗﻀﺎﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﻟﺬﻟﻚ ‪ ،‬ﻭﻣﺎ ﻳﻨﻘﺼﻬﻢ ﻟﻼﻃﱢﻼﻉ ﻋﻠﻴﻪ ﻫﻮ ﺍﻟﺒﻴﺎﻥ‬
‫ﻭﺍﻟﻌﻠﻮ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﺳﺘﻨﺒﺎﻃﻪ ‪..‬‬

‫‪ ..‬ﻓﺎﳌﺴﺘﺜﲎ ) )‪ ( 5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ‬ﻣﻦ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﻏﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻖ‬

‫ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻈﹾﻬﹺﺮ ﻋﻠﻴﻪ ﺃﺣﺪﺍﹰ ) ‪ .. ( ÿ¾ÏmÎ7øŠxî‬ﻫﺬﺍ ﺍﳌﺴﺘﺜﲎ ‪ ..‬ﻏﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﺟﻮﺩ‪ ‬ﻭﻛﺎﻣﻦ‪‬‬
‫ﺑﲔ ﻳﺪﻳﻪ ‪ ،‬ﻭﻗﺪ ﺍﺭﺗﻀﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻈﻬﺮﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻐﻴﺐ ) ‪ ، ( 5Aqß™§‘ `ÏB‬ﻭﺫﻟﻚ ﺑﺄﻥ‬
‫ﻳﻬﺪﻳﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﻓﻊ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﻫﺬﺍ ﺍﻟﻐﻴﺐ ﺍﻟﻜﺎﻣﻦ ﰲ ﺳﺎﺣﺔ ﺍﻟﺮﺳﺎﻟﺔ ) ‘§™‪.. ( 5Aqß‬‬
‫‪ ..‬ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﺣﻜﻤﺔ ﻭﺭﻭﺩ ﺻـﻴﻐﺔ ﺍﻟﺮﺳـﺎﻟﺔ ) ‘§™‪ ( 5Aqß‬ﰲ ﺍﻻﺳـﺘﺜﻨﺎﺀ‬

‫) )‪Ç`tB žwÎ‬‬

‫‪ ، ( 5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$#‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﻌﲏ ﻫﻮ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﱠﻖ ﺑﻪ ‪..‬‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪٩‬‬

‫ﻓﻜﻠﻤﺔ ) ‘§™‪ ( 5Aqß‬ﺗﻌﲏ ﺍﳌﻨﻬﺞ ﻭﺗﻌﲏ ﺣﺎﻣﻞ ﺍﳌﻨﻬﺞ ﲟﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ ..‬ﻭﺑﺎﻟﺘـﺎﱄ‬

‫ﻳﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺘﻌﻠﱢﻘﺎﹰ ﲟﺎ ﻳ‪‬ﺴﺘﻨﺒ‪‬ﻂ ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻳﱰﳍﺎ ﻋﻠﻰ ﺭﺳﻠﻪ ‪ ،‬ﻓﻐﻴـﺐ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﻈﹾﻬﹺﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﺣﺪﺍﹰ ﻋﻠﻴﻪ ‪ ،‬ﺇﻻﱠ ﻣﻦ ﺍﺭﺗﻀﺎﻩ ﻛﻤﺴﺘﻨﺒﻂ ﻟﻠﻐﻴﺐ ﺍﻟﻜﺎﻣﻦ ﰲ ﺭﺳـﺎﻻﺗﻪ‬
‫ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﻋﻠﻰ ﺭﺳﻠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪..‬‬
‫‪ ..‬ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﻐﻴﺐ ﺍﳌﹸﻄﻠﻖ ﻫﺬﺍ ﻳﻜﻮﻥ ﺟﺎﻧﺐ‪ ‬ﻣﻨﻪ ﻣﺘﻀﻤ‪‬ﻨﺎﹰ ﰲ ﻧﺺ‪ ‬ﺍﻟﺮﺳﺎﻟﺔ ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ـﻪ‬
‫ﻣﻮﺟﻮﺩ ﰲ ﺑﺎﻃﻦ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻤﺎﻭﻱ ﻭﻇﺎﻫﺮﻩ ‪ ..‬ﻓﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﲢﻤﻞﹸ ﺍﻟﻜﺜﲑ ﻣﻦ‬

‫ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴ‪‬ﺔ ﻛﺄﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻭﻏﲑﻫﺎ ‪ .....‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ) )‪( 5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ‬‬

‫ﻫﻮ ﺍﻟﻜﺎﻣﻦ ﰲ ﻣﻨﺎﻫﺞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ‪..‬‬

‫ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﻧﺼﻮﺹ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﲢﻤﻞ ﺟﻮﺍﻧﺐ ﻣـﻦ ﺍﻟﻐﻴـﺐ ﺍﻟﻜـﺎﻣﻦ ﰲ‬
‫ﺩﻻﻻﺕ ﻋﺒﺎﺭﺍ‪‬ﺎ ‪ ،‬ﳑ‪‬ﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﱠ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺃﻥﱠ ﻣﻌﺮﻓﺔ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﺍﺳﺘﻨﺒﺎﻁ‬

‫ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﻭﺑﻌﺾ ﺟﻮﺍﻧﺐ ﺍﻟﻐﻴﺐ ﺍﶈﻤﻮﻟﺔ ﻓﻴﻬﺎ ‪ ،‬ﳛﺘﺎﺝ ﻟﺒﺤﺚ‪ ‬ﻭﺗﺪﺑ‪‬ﺮﹴ ﻭﺗﻌﻘﹼﻞ ‪..‬‬
‫‪ ..‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )‬

‫)‪ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB à7è=ó¡o„ ¼çm¯RÎ*sù 5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ‬‬

‫‪ ( #Y‰|¹u‘ ¾ÏmÏÿù=yz‬ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﻭﺣ‪‬ﺪ ﺍﻟﺮﺳﻮﻝ ) ‘§™‪ ، ( 5Aqß‬ﰒ ﲨﻊ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪ .. ( öNÍkÍh5u‘ ÏM»n=»y™Í‘ (#qäón=ö/r& ô‰s%‬ﻭﰲ ﺫﻟﻚ ﺑﻴﺎﻥﹲ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ )‬

‫) ‪br& zOn=÷èu‹Ïj9‬‬

‫)‪`ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ‬‬

‫‘§™‪ ( 5Aqß‬ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳ‪‬ﺔ ﲟﺎ ﲢﻤﻠﻪ ﻣﻦ ﺃﹸﻣﻮﺭ ﻏﻴﺒﻴ‪‬ﺔ ﻛﺎﻣﻨﺔ ﰲ ﺑﺎﻃﻦ ﻧﺼﻮﺻﻬﺎ ‪،‬‬

‫ﻭﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ) ‪ ( öNÍkÍh5u‘ ÏM»n=»y™Í‘ (#qäón=ö/r& ô‰s% br& zOn=÷èu‹Ïj9‬ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬

‫ﺍﳌﹸﻜﻠﱠﻔﲔ ﺑﺈﺑﻼﻍ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻻﺕ ﻭﺗﻠﻚ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻀﻤ‪‬ﻨﺔ ﻓﻴﻬﺎ ‪ ،‬ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﲝﺎﻣﻠﻲ ﻣﻨﻬﺞ‬
‫ﻫﺬﻩ ﺍﻟﺮﺳﺎﻻﺕ ﻣﻦ ﺍﳌﺘﺪﺑ‪‬ﺮﻳﻦ ﻟﻨﺼﻮﺻﻬﺎ ﺍﻟﺪﺍﻋﲔ ﺇﻟﻴﻬﺎ ‪..‬‬

١٠

( #‰´ n
t &r ¾
ÿ mÏ 7Î Šø î
x ’
4 ?n ã
t •ã g
Î à
ô ƒã x
Ÿ ùs )

‫ ﻧﺮﻯ ﻓﻴﻪ ﻭﺭﻭﺩ‬، ( #Y‰|¹u‘ ¾ÏmÏÿù=yz ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB à7è=ó¡o„ ¼çm¯RÎ*sù ) ‫ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬..

‫ ﻙ ( ﰲ‬، ‫ ﻝ‬، ‫ ﻭﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺱ‬..... ( ‫ ﻙ‬، ‫ ﻝ‬، ‫ ( ﻣﻦ ﺍﳉﺬﺭ ) ﺱ‬à7è=ó¡o„ ) ‫ﻛﻠﻤﺔ‬
.. ‫ ﻓﺴﻠﻮﻙ ﺍﻟﺸﻲﺀ ﺩﺧﻮﻟﻪ ﻭﺍﻟﻮﺿﻊ ﻓﻴﻪ‬..... ‫ﻛﺘﺎﺏ ﺍﷲ ﺗﺪﻭﺭ ﰲ ﺇﻃﺎﺭ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﻮﺿﻊ‬
[ ٢٧ : ‫ ( ] ﺍﳌﺆﻣﻨﻮﻥ‬....... š•n=÷dr&ur Èû÷üuZøO$# Èû÷üy`÷ry— 9e@à2 `ÏB $pkŽÏù ò•è=ó™$$sù )
[ ٣٢ : ‫& ( ] ﺍﻟﻘﺼﺺ‬äþqß™ ÎŽö•xî ô`ÏB uä!$ŸÒø‹t/ ólã•øƒrB y7Î6øŠy_ ’Îû x8y‰tƒ ô7è=ó™$# )

[ ٢١ : ‫ ( ] ﺍﻟﺰﻣﺮ‬ÇÚö‘F{$# †Îû yì‹Î6»oYtƒ ¼çms3n=|¡sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB tAt“Rr& ©!$# ¨br& t•s? öNs9r& )

.. ‫ﻴﺌﺘﻪ‬‫ ﻭﺳﻠﻮﻙ ﺍﻟﺸﻲﺀ ﻭﺿﻌﻪ ﻭ‬..

[ ٥٣ : ‫ ( ] ﻃﻪ‬Wxç7ß™ $pkŽÏù öNä3s9 y7n=y™ur #Y‰ôgtB uÚö‘F{$# ãNä3s9 Ÿ@yèy_ “Ï%©!$# )

‫ ( ﻧﺮﻯ ﻭﺭﻭﺩ‬#Y‰|¹u‘ ¾ÏmÏÿù=yz ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB à7è=ó¡o„ ¼çm¯RÎ*sù ) ‫ ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬..
‫ ﺹ‬، ‫ ﻭﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺭ‬..... ( ‫ ﺩ‬، ‫ ﺹ‬، ‫ ( ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺭ‬#Y‰|¹u‘ ) ‫ﻛﻠﻤﺔ‬
.. ‫ ﺗﺪﻭﺭ ﻣﻌﺎﻧﻴﻬﺎ ﻓﻴﻬﺎ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳌﺮﺍﻗﺒﺔ‬، ‫ﺍﺕ‬‫ ( ﻣﺮ‬٦ ) ‫ ﺩ ( ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‬،
‫ﺪ‬‫ ﻭﺍﻟﺮﺻﺪ ﺍﳊﺮﺱ ﻭﺍﻟﺮﺍﺻﺪ ﺍﻟﺮﺍﻗﺐ ﻭﺍﻟﺘﺮﺻ‬، ‫ ﻭﺍﳌﺮﺻﺪ ﻣﻮﺿﻊ ﺍﳌﺮﺍﻗﺒﺔ‬، ‫ﻓﺎﻹﺭﺻﺎﺩ ﺍﻻﻧﺘﻈﺎﺭ‬
.. ‫ﺍﻟﺘﺮﻗﹼﺐ‬
[ ٥ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬4 7‰|¹ó•sD ¨@à2 öNßgs9 (#r߉ãèø%$#ur öNèdrçŽÝÇôm$#ur óOèdrä‹äzur ……. )

[ ١٠٧ : ‫ ( ] ﺍﻟﺘﻮﺑﺔ‬..... ©!$# šUu‘%tn ô`yJÏj9 #YŠ$|¹ö‘Î)ur šúüÏZÏB÷sßJø9$# šú÷üt/ $K)ƒÌ•øÿs?ur )
[ ٩ : ‫ ( ] ﺍﳉﻦ‬#Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ....... )

[ ٢٧ : ‫ ( ] ﺍﳉﻦ‬#Y‰|¹u‘ ¾ÏmÏÿù=yz ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB à7è=ó¡o„ ¼çm¯RÎ*sù ....... )
[ ٢١ : ‫ ( ] ﺍﻟﻨﺒﺄ‬#YŠ$|¹ó•ÉD ôMtR%x. zO¨Yygy_ ¨bÎ) )

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪١١‬‬

‫) )‪ ] ( ÏŠ$|¹ö•ÏJø9$$Î7s9 y7-/u‘ ¨bÎ‬ﺍﻟﻔﺠﺮ ‪[ ١٤ :‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬

‫) ‪5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ) ÇËÏÈ #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•ÎgôàムŸxsù‬‬

‫‪ ( #Y‰|¹u‘ ¾ÏmÏÿù=yz ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB à7è=ó¡o„ ¼çm¯RÎ*sù‬ﻳﻌﲏ ‪ :‬ﻓﺈﻧ‪‬ﻪ ﻻ ﻳ‪‬ﺠﻠﱢﻲ ﻭﻻ ﻳﺒﻴ‪‬ﻦ ﻏﻴﺒﻪ ﻷﺣﺪ‬

‫‪ ،‬ﺇﻻﹼ ﻣﻦ ﺍﺭﺗﻀﻰ ﻣﻦ ﻣﺴﺘﻨﺒﻂ‪ ‬ﻟﻪ ﻣﻦ ﺭﺳﺎﻟﺔ ﻣﻦ ﺭﺳﺎﻻﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻬﻴ‪‬ﺊ ﻟﻪ‬

‫ﺣﻔﻈﺎﹰ ﻣﻦ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﺎﻃﲔ ‪ ،‬ﺣﱴ ﻳﺒﻠﻎ ﻣﺎ ﻫﻮ ﳏﻤﻮﻝ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪ ..‬ﻓﻜﻞﱡ ﺭﺳﺎﻟﺔ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﺣﻔﻆ ﺍﷲ ﺗﻌﺎﱃ ﳍﺎ ﻣﺎ ﻳﺜﺒﺖ ﺃﻧ‪‬ﻬﺎ ﻣﻦ ﻋﻨﺪﻩ ﺟﻞﱠ ﻭﻋﻼ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺍﳊﻔﻆ ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺸﻬﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﺸﺎﻫﺪﺓ ﺯﻣﺎﻧﻴ‪‬ﺔ ﻣﻜﺎﻧﻴ‪‬ﺔ ﻋﻠﻰ ﺇﺑﻼﻍ‬
‫ﺭﺳﺎﻻﺗﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺃﺭﺻﺪﻩ ﳍﺎ ﻣﻦ ﺣﻔﻆ ﳌﺒﻠﹼﻐﻴﻬﺎ ﻭﻣﺘﺪﺑ‪‬ﺮﻳﻬﺎ ﻭﻣﻦ ﺃﺩﻟﹼﺔ ﻭﺩﻻﺋﻞ ﻛﺎﻣﻨﺔ ﻓﻴﻬﺎ ‪،‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺣﺎﻁ ﺑﻌﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﲟﺎ ﻟﺪﻳﻬﻢ ‪) :‬‬

‫‪öNÍkÍh5u‘ ÏM»n=»y™Í‘ (#qäón=ö/r& ô‰s% br& zOn=÷èu‹Ïj9‬‬

‫‪.. ( #OŠy‰tã >äóÓx« ¨@ä. 4Ó|Âômr&ur öNÍkö‰y‰s9 $yJÎ/ xÞ%tnr&ur‬‬
‫‪ ..‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ‪ ، ( öNÍkÍh5u‘ ÏM»n=»y™Í‘ (#qäón=ö/r& ô‰s% br& zOn=÷èu‹Ïj9‬ﻧﺮﻯ ﻛﻠﻤـﺔ ) ‪( zOn=÷èu‹Ïj9‬‬

‫ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ‪ ،‬ﻭﻣﺴﺒﻮﻗﺔ ﲝﺮﻑ ﺍﻟﻼﻡ ‪ ،‬ﲟﻌﲎ ﻟﻜﻲ ﻳﻌﻠﻢ ﻭﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻌﻠﻢ ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻨـﺎ‬
‫ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺗﻌﲏ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺸﺎﻫﺪ ﻟﻠﺤﺎﺩﺛﺔ ﺃﺛﻨﺎﺀ ﲡﻠﹼﻴﻬﺎ ﰲ ﻋﺎﳌﻨﺎ ﺍﳊﺴ‪‬ـﻲ ‪..‬‬
‫ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ ﻟﻴﺸﻬﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﺸﺎﻫﺪﺓ ﻣﻜﺎﻧﻴ‪‬ﺔ ﺯﻣﺎﻧﻴ‪‬ﺔ ﺃﻥ ﻗﺪ ﺃﺑﻠﻎ ﺍﻟﺮﺳﻞ ﺭﺳﺎﻻﺕ ﺭ‪‬ﻢ ‪..‬‬
‫ﲟﻌﲎ ﻟﻴﺒﻠﻐﻮﺍ ﺭﺳﺎﻻﺕ ﺭ‪‬ﻢ ﻛﻤﺎ ﻫﻲ ‪ ،‬ﳏﺮﻭﺳﲔ ﲝﻔﻆ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﰲ ﺫﻟﻚ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬

‫) )‪à7è=ó¡o„ ¼çm¯RÎ*sù 5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$# Ç`tB žwÎ‬‬

‫‪ ( #Y‰|¹u‘ ¾ÏmÏÿù=yz ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB‬ﲢﻤﻞ ﻣﻘﺪ‪‬ﻣﺔﹰ ﳍﺪﻑ‪ ‬ﳏﻤﻮﻝﹴ ﺑﺪﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ‪:‬‬

‫) ‪ .. ( öNÍkÍh5u‘ ÏM»n=»y™Í‘ (#qäón=ö/r& ô‰s% br& zOn=÷èu‹Ïj9‬ﻓﺮﺳﺎﻻﺕ ﺍﷲ ﺗﻌﺎﱃ ﲟﺎ ﺗﺘﻀﻤ‪‬ﻨﻪ ﻣﻦ ﻏﻴﺐﹴ ﻛﺎﻣﻦﹴ‬
‫ﰲ ﻧﺼﻮﺻﻬﺎ ‪ ،‬ﻭﻣﺎ ﻳﻬﻴ‪‬ﺌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻔﻆ‪ ‬ﳌﺘﺪﺑ‪‬ﺮﻫﺎ ﻭﻣﺒﻠﱢﻐﻬﺎ ‪ ،‬ﻫﻮ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺸﻬﺪ ﺍﷲ‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪١٢‬‬

‫ﺗﻌﺎﱃ ﻣﺸﺎﻫﺪﺓ ﻣﻜﺎﻧﻴ‪‬ﺔ ﺯﻣﺎﻧﻴ‪‬ﺔ ) ﺇﺿﺎﻓﺔ ﻟﻌﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ ( ﺃﻥﱠ ﺍﳌﻜﻠﱠﻔﲔ ﺑﺈﺑﻼﻏﻬـﺎ ﻭﺍﺳـﺘﻨﺒﺎﻁ‬
‫ﺩﻻﻻ‪‬ﺎ ﻗﺪ ﺃﺑﻠﻐﻮﺍ ﺭﺳﺎﻻﺕ ﺭﺑ‪‬ﻬﻢ ‪..‬‬

‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﻗﺒﻞ ﺍﻷﺧﲑﺓ ) ‪ ( öNÍkö‰y‰s9 $yJÎ/ xÞ%tnr&ur‬ﺗﺆﻛﱢﺪ ﺻﺤ‪‬ﺔ ﻣﺬﻫﺒﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ‪،‬‬

‫ﻓﻤﻜﺎﻣﻦ ﺍﻟﻐﻴﺐ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺭﺳﺎﻻﺗﻪ ﻫﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﳛﻴﻂ ﺇﺣﺎﻃﺔ ﻣﻄﻠﻘﺔ ﲟﺎ‬
‫ﻟﺪﻯ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻫﻮ ﺫﺍﺗﻪ ﺟﻞﱠ ﻭﻋﻼ ﻣﻦ ﳛﻔﻆ ﻣﺒﻠﹼﻐﻴﻬﺎ ﻭﻳﻌﺼﻤﻬﻢ ﻣﻦ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‬
‫‪ ..‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﺧﲑﺓ ) ‪ ( #OŠy‰tã >äóÓx« ¨@ä. 4Ó|Âômr&ur‬ﺗﺒﻴ‪‬ﻦ ﺃﻥﱠ ﻛﻞﱠ ﺷﻲﺀ – ﺳﻮﺍﺀٌ ﰲ ﻋﺎﱂ‬

‫ﺍﻟﺸﻬﺎﺩﺓ ﺃﻡ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ – ﺃﺣﺼﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﺪﺩﺍﹰ ‪..‬‬
‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﳓﻦ ﺃﻣﺎﻡ ﺑﻴﺎﻥ‪ ‬ﺇﳍﻲ‪ ‬ﰲ ﺣﻔﻆ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺳﺎﻻﺗﻪ ‪ ،‬ﻭﺣﻔﻆ ﻣﺒﻠﹼﻐﻴﻬﺎ ﺑﺄﻧ‪‬ﻪ ﺟﻞﱠ‬
‫ﻭﻋﻼ ﻳﺴﻠﹸﻚ ﻣﻦ ﺑﲔ ﻳﺪﻱ ﻣﺒﻠﻐﻴﻬﺎ ﻭﻣﻦ ﺧﻠﻔﻬﻢ ﺭﺻﺪﺍﹰ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻟﻴﺸﻬﺪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻣﺸﺎﻫﺪﺓ ﻣﻜﺎﻧﻴ‪‬ﺔ ﺯﻣﺎﻧﻴ‪‬ﺔ ﺃﻥﱠ ﺭﺳﺎﻻﺗﻪ ﺍﻟﱵ ﺃﺭﺍﺩﻫﺎ ﻗﺪ ﰎﱠ ﺇﺑﻼﻏﹸﻬﺎ )‬

‫‪ô‰s% br& zOn=÷èu‹Ïj9‬‬

‫&‪ .. ( öNÍkÍh5u‘ ÏM»n=»y™Í‘ (#qäón=ö/r‬ﻓﺎﻟﺮﺳﺎﻻﺕ ﺍﻟﱵ ﺣﻔﻈﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻠﻚ ﻣﻦ ﺑﲔ ﻳﺪﻳﻬﺎ ﻭﻣﻦ‬

‫ﺧﻠﻔﻬﺎ ﺭﺻﺪﺍﹰ ‪ ،‬ﻭﺍﻟﱵ ﲢﻤﻞ ﺑﺄﻋﻤﺎﻗﻬﺎ ﺟﺰﺀﺍﹰ ﻣﻦ ﻏﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﱂ ﻳ‪‬ﻈﹾﻬﹺﺮ ﻋﻠﻴﻪ ﺃﺣﺪﺍﹰ ‪،‬‬

‫ﺇﻻﱠ ﺍﳌﺘﺪﺑ‪‬ﺮ ﻟﻨﺼﻮﺻﻬﺎ ﺍﻟﺬﻱ ﻳﺮﺗﻀﻴﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﺬﻟﻚ ‪ ،‬ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺸﻬﺪ ﻣﺸﺎﻫﺪﺓ‬
‫ﻣﻜﺎﻧﻴ‪‬ﺔ ﺯﻣﺎﻧﻴ‪‬ﺔ ﺇﺑﻼﻍ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻻﺕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﳕﺘﺤﻦ ﻓﻴﻪ ‪..‬‬
‫‪ ..‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﶈﻤﻮﻝ ‪‬ﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻜﺮﱘ ‪ ،‬ﻣﻦ ﻭﺟﻮﺩ ﺑﻌﺾ ﺟﻮﺍﻧﺐ ﻏﻴﺐ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﳌﻄﻠﻖ ﺍﳌﺘﻀﻤ‪‬ﻦ ﰲ ﺭﺳﺎﻻﺗﻪ ‪ ،‬ﻧﺮﺍﻩ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪..‬‬

‫) ‪$tBur 3 É=Íh‹©Ü9$# z`ÏB y]ŠÎ7sƒø:$# u”•ÏJtƒ 4Ó®Lym Ïmø‹n=tã öNçFRr& !$tB 4’n?tã tûüÏZÏB÷sßJø9$# u‘x‹uŠÏ9 ª!$# tb%x. $¨B‬‬

‫‪«!$$Î/ (#qãYÏB$t«sù ( âä!$t±o„ `tB ¾Ï&Î#ß™•‘ `ÏB ÓÉ<tGøgs† ©!$# £`Å3»s9ur É=ø‹tóø9$# ’n?tã öNä3yèÎ=ôÜãŠÏ9 ª!$# tb%x.‬‬

‫‪ ] ( ÒOŠÏàtã í•ô_r& öNä3n=sù (#qà)-Gs?ur (#qãYÏB÷sè? bÎ)ur 4 ¾Ï&Î#ß™â‘ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪[ ١٧٩ :‬‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪١٣‬‬

‫‪ ..‬ﻓﺎﻟﻐﻴﺐ ﻻ ﻳ‪‬ﻄﹾﻠ‪‬ﻊ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻪ ) ‪( É=ø‹tóø9$# ’n?tã öNä3yèÎ=ôÜãŠÏ9 ª!$# tb%x. $tBur‬‬

‫‪ ..‬ﻭﻟﻜﻦ ﰲ ﺭﺳﺎﻻﺕ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎﻙ ﺍﺳﺘﺜﻨﺎﺀ ﻳﺘﻌﻠﱠﻖ ‪‬ﺬﻩ ﺍﻟﺮﺳﺎﻻﺕ ‪ ،‬ﻋﱪ ﻣﺎ ﳜﺘﺎﺭﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﻣﺒﻠﹼﻐﻴﻬﺎ ) ‪.. ( ( âä!$t±o„ `tB ¾Ï&Î#ß™•‘ `ÏB ÓÉ<tGøgs† ©!$# £`Å3»s9ur‬‬

‫‪ ..‬ﺇﺫﺍﹰ ‪ ..‬ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻈﹾﻬﹺﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﺣﺪ ‪ ،‬ﺍﺳﺘﺜﲎ ﻣﻨﻪ ﻣﺎ ﻳ‪‬ﻀﻤ‪‬ﻨﻪ ﰲ‬
‫ﺭﺳﺎﻻﺗﻪ ﺍﻟﱵ ﺃﺭﺳﻠﻬﺎ ﻋﱪ ﺭﺳﻠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﺃﻥﱠ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ‬
‫ﻏﲑﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻐﻴﺐ ‪..‬‬
‫‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ ] ( |=ø‹tóø9$# ãNn=ôãr& Iwur «!$# ßûÉî!#t“yz “ωZÏã óOä3s9 ãAqè%r& Hw @è% ) :‬ﺍﻷﻧﻌﺎﻡ‬

‫‪ ، [ ٥٠ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬

‫) ‪àMZä. öqs9ur 4 ª!$# uä!$x© $tB žwÎ) #…ŽŸÑ Ÿwur $YèøÿtR ÓŤøÿuZÏ9 à7Î=øBr& Hw @è%‬‬

‫&‪ ] ( 4 âäþq•¡9$# zÓÍ_¡¡tB $tBur ÎŽö•y‚ø9$# z`ÏB ßN÷ŽsYò6tGó™]w |=ø‹tóø9$# ãNn=ôãr‬ﺍﻷﻋﺮﺍﻑ ‪ ، [ ١٨٨ :‬ﻭﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ ﻋﻦ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪] ( |=ø‹tóø9$# ãNn=÷ær& Iwur «!$# ßûÉî!#t“yz “ωYÏã öNä3s9 ãAqè%r& Iwur ) :‬‬

‫ﻫﻮﺩ ‪ ، [ ٣١ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬

‫) ‪Ÿwur ’Î1 ã@yèøÿム$tB “Í‘÷Šr& !$tBur È@ß™”•9$# z`ÏiB %Yæô‰Î/ àMZä. $tB ö@è%‬‬

‫‪ ] ( ( ö/ä3Î/‬ﺍﻷﺣﻘﺎﻑ ‪ ، [ ٩ :‬ﻷﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺃﻥﱠ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻭﻣﺎ ﺳﻴﻜﻮﻥ ﻻ ﻳﻌﻠﻤﻪ ﺣﱴ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪..‬‬

‫‪ ..‬ﻭﻫﻜﺬﺍ ‪ ..‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ )‬

‫‪Ç`tB žwÎ) ÇËÏÈ #´‰tnr& ÿ¾ÏmÎ7øŠxî 4’n?tã ã•ÎgôàムŸxsù É=ø‹tóø9$# ãNÎ=»tã‬‬

‫‪ô‰s% br& zOn=÷èu‹Ïj9 ÇËÐÈ #Y‰|¹u‘ ¾ÏmÏÿù=yz ô`ÏBur Ïm÷ƒy‰tƒ Èû÷üt/ .`ÏB à7è=ó¡o„ ¼çm¯RÎ*sù 5Aqß™§‘ `ÏB 4Ó|Ós?ö‘$#‬‬

‫&‪ ] ( #OŠy‰tã >äóÓx« ¨@ä. 4Ó|Âômr&ur öNÍkö‰y‰s9 $yJÎ/ xÞ%tnr&ur öNÍkÍh5u‘ ÏM»n=»y™Í‘ (#qäón=ö/r‬ﺍﳉﻦ ‪[ ٢٨ – ٢٦ :‬‬

‫‪ ،‬ﻻ ﻳﻌﲏ ﺃﻥﱠ ﺍﻟﻨﱯ‪ r ‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻐﻴﺐ ‪ ..‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﺳﺘﺸﻬﺎﺩ ﺑﻌﻀﻬﻢ‬
‫‪‬ﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻨﱯ‪ r ‬ﻛﺎﻥ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ‪ ،‬ﻫﻮ ﺟﺤﻮﺩ‪ ‬ﺑﺒﻴﺎﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﺁﻳﺎﺕ‪ ‬ﺃﹸﺧﺮﻯ ﺗﺆﻛﱢﺪ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺃﻥﱠ ﺍﻟﻐﻴﺐ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﱠ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪١٤‬‬

‫‪ ..‬ﻭﻣﻦ ﺃﻫﻢ ﺩﻭﺍﻓﻌﻬﻢ ﻟﻺﻋﺮﺍﺽ ﻋﻦ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ‬ﺍﻟﻜﺮﱘ ﻭﻏﲑﻩ ﻫﻮ ﺍﻻﻧﺘﺼﺎﺭ‬
‫ﻟﺮﻭﺍﻳﺎﺕ ﻭﺿﻌﻬﺎ ﺑﻌﺾ ﺃﺳﻼﻓﻬﻢ ‪ ،‬ﻣﻊ ﺃﻧ‪‬ﻬﺎ ﺗﻨﺎﻗﺾ ﺭﻭﺍﻳﺎﺕ ﺃﹸﺧﺮﻯ ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﻛﻮ‪‬ﺎ‬
‫ﺗﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺁﻳﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫‪ ..‬ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﺻﺮﻳﺢ ﻭﺑﻴ‪‬ﻦ ﰲ ﺃﻥﱠ ﺍﻟﻨﱯ‪ r ‬ﻻ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٦٨٣٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹸ ﻋ‪‬ﻦ‪ ‬ﺇﹺﺳ‪‬ﻤ‪‬ﺎﻋ‪‬ﻴﻞﹶ ﻋ‪‬ﻦ‪ ‬ﺍﻟﺸ‪‬ﻌ‪‬ﺒﹺﻲ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﺮ‪‬ﻭﻕﹴ ﻋ‪‬ـﻦ‪‬‬
‫ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﺭ‪‬ﺿ‪‬ﻲ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﻗﹶﺎﻟﹶﺖ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻚ‪ ‬ﺃﹶﻥﱠ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪‬ﺍ ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺭ‪‬ﺃﹶﻯ ﺭ‪‬ﺑ‪‬ﻪ‪ ‬ﻓﹶﻘﹶـﺪ‪‬‬
‫ﻛﹶﺬﹶﺏ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ ﻟﹶﺎ ﺗ‪‬ﺪ‪‬ﺭﹺﻛﹸﻪ‪ ‬ﺍﻟﹾﺄﹶﺑ‪‬ﺼ‪‬ﺎﺭ‪ ‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻚ‪ ‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﹶﻢ‪ ‬ﺍﻟﹾﻐ‪‬ﻴ‪‬ﺐ‪ ‬ﻓﹶﻘﹶﺪ‪ ‬ﻛﹶﺬﹶﺏ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ ﻟﹶﺎ‬
‫ﻳ‪‬ﻌ‪‬ﻠﹶﻢ‪ ‬ﺍﻟﹾﻐ‪‬ﻴ‪‬ﺐ‪ ‬ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ‪‬‬

‫‪ ..‬ﺑﻌﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻳﻘﺮ‪‬ﻫﺎ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﻭﲢﻤﻠﹸﻬﺎ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ‪ ،‬ﻧﺮﻯ ﺭﻭﺍﻳﺔ ﺃﹸﺧﺮﻯ‬

‫ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺫﺍﺗﻪ ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﲢﻤﻞ ﻣﺎ ﻳ‪‬ﻨﺎﻗﺾ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦١١٤‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬

‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹸ ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹶﻋ‪‬ﻤ‪‬ﺶﹺ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﻭ‪‬ﺍﺋ‪‬ﻞﹴ ﻋ‪‬ﻦ‪ ‬ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹶ ﺭ‪‬ﺿ‪‬ـﻲ‪‬‬
‫ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﻗﹶﺎﻝﹶ ﻟﹶﻘﹶﺪ‪ ‬ﺧ‪‬ﻄﹶﺒ‪‬ﻨ‪‬ﺎ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺧ‪‬ﻄﹾﺒ‪‬ﺔﹰ ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﻙ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﺷ‪‬ﻴ‪‬ﺌﺎﹰ ﺇﹺﻟﹶـﻰ ﻗ‪‬ﻴ‪‬ـﺎﻡﹺ‬
‫ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ‬ﺇﹺﻟﱠﺎ ﺫﹶﻛﹶﺮ‪‬ﻩ‪ ‬ﻋ‪‬ﻠ‪‬ﻤ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﻠ‪‬ﻤ‪‬ﻪ‪ ‬ﻭ‪‬ﺟ‪‬ﻬﹺﻠﹶﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺟ‪‬ﻬﹺﻠﹶﻪ‪ ‬ﺇﹺﻥﹾ ﻛﹸﻨ‪‬ﺖ‪ ‬ﻟﹶﺄﹶﺭ‪‬ﻯ ﺍﻟﺸ‪‬ﻲ‪‬ﺀَ ﻗﹶـﺪ‪ ‬ﻧ‪‬ﺴِـﻴﺖ‪‬‬
‫ﻓﹶﺄﹶﻋ‪‬ﺮﹺﻑ‪ ‬ﻣ‪‬ﺎ ﻳ‪‬ﻌ‪‬ﺮﹺﻑ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﺇﹺﺫﹶﺍ ﻏﹶﺎﺏ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﻓﹶﺮ‪‬ﺁﻩ‪ ‬ﻓﹶﻌ‪‬ﺮ‪‬ﻓﹶﻪ‪‬‬
‫ﻣﺴﻠﻢ ) ‪ ( ٥١٤٧‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬

‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﻭ‪‬ﺇﹺﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻗﹶﺎﻝﹶ ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹸ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻭ ﻗﹶـﺎﻝﹶ ﺇﹺﺳ‪‬ـﺤ‪‬ﻖ‪‬‬

‫ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺟ‪‬ﺮﹺﻳﺮ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹶﻋ‪‬ﻤ‪‬ﺶﹺ ﻋ‪‬ﻦ‪ ‬ﺷ‪‬ﻘ‪‬ﻴﻖﹴ ﻋ‪‬ﻦ‪ ‬ﺣ‪‬ﺬﹶﻳ‪‬ﻔﹶﺔﹶ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻡ‪ ‬ﻓ‪‬ﻴﻨ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪ‪‬‬
‫ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻣ‪‬ﻘﹶﺎﻣ‪‬ﺎ ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﻙ‪ ‬ﺷ‪‬ﻴ‪‬ﺌﺎﹰ ﻳ‪‬ﻜﹸﻮﻥﹸ ﻓ‪‬ﻲ ﻣ‪‬ﻘﹶﺎﻣ‪‬ﻪ‪ ‬ﺫﹶﻟ‪‬ﻚ‪ ‬ﺇﹺﻟﹶﻰ ﻗ‪‬ﻴ‪‬ﺎﻡﹺ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔ‪ ‬ﺇﹺﻟﱠﺎ ﺣ‪‬ﺪ‪‬ﺙﹶ ﺑﹺﻪ‪ ‬ﺣ‪‬ﻔ‪ ‬ﹶﻈﻪ‪ ‬ﻣ‪‬ﻦ‪‬‬
‫ﺣ‪‬ﻔ‪‬ﻈﹶﻪ‪ ‬ﻭ‪‬ﻧ‪‬ﺴِﻴ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻧ‪‬ﺴِﻴ‪‬ﻪ‪ ‬ﻗﹶﺪ‪ ‬ﻋ‪‬ﻠ‪‬ﻤ‪‬ﻪ‪ ‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺑﹺﻲ ﻫ‪‬ﺆ‪‬ﻟﹶﺎﺀِ ﻭ‪‬ﺇﹺﻧ‪‬ﻪ‪ ‬ﻟﹶﻴ‪‬ﻜﹸﻮﻥﹸ ﻣ‪‬ﻨ‪‬ﻪ‪ ‬ﺍﻟﺸ‪‬ﻲ‪‬ﺀُ ﻗﹶﺪ‪ ‬ﻧ‪‬ﺴِﻴﺘ‪‬ﻪ‪ ‬ﻓﹶﺄﹶﺭ‪‬ﺍﻩ‪‬‬
‫ﻓﹶﺄﹶﺫﹾﻛﹸﺮ‪‬ﻩ‪ ‬ﻛﹶﻤ‪‬ﺎ ﻳ‪‬ﺬﹾﻛﹸﺮ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﻭ‪‬ﺟ‪‬ﻪ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹺ ﺇﹺﺫﹶﺍ ﻏﹶﺎﺏ‪ ‬ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﺛﹸﻢ‪ ‬ﺇﹺﺫﹶﺍ ﺭ‪‬ﺁﻩ‪ ‬ﻋ‪‬ﺮ‪‬ﻓﹶﻪ‪ ‬ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎﻩ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪١٥‬‬

‫ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻭ‪‬ﻛ‪‬ﻴﻊ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹶ ﻋ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹶﻋ‪‬ﻤ‪‬ﺶﹺ ﺑﹺﻬ‪‬ﺬﹶﺍ ﺍﻟﹾﺈﹺﺳ‪‬ﻨ‪‬ﺎﺩ‪ ‬ﺇﹺﻟﹶﻰ ﻗﹶﻮ‪‬ﻟ‪‬ﻪ‪ ‬ﻭ‪‬ﻧ‪‬ﺴِﻴ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻧ‪‬ﺴِـﻴ‪‬ﻪ‪‬‬
‫ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺬﹾﻛﹸﺮ‪ ‬ﻣ‪‬ﺎ ﺑ‪‬ﻌ‪‬ﺪ‪‬ﻩ‪‬‬
‫‪ ..‬ﻛﻴﻒ ﻳﻌﻠﻢ ﺍﻟﻨﱯ‪ r ‬ﺍﻟﻐﻴﺐ ﻟﺪﺭﺟﺔ ﺃﻥ ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙ ﲟﺎ ﺳﻴﻜﻮﻥ ﻣﻦ ﻓﱳ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‬
‫‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺆﻛﱢﺪ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﺃﻥﹼ ﻧﺒﻴ‪‬ﻪ ‪ r‬ﻻ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻣﺎ‬
‫ﺳﻴﺤﺪﺙ ﻟﻪ ﻭﻟﻐﲑﻩ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻟﻨﺼ‪‬ﲔ ﺍﻟﺘﺎﻟﻴﲔ ﺍﳌﻘﺘﻄﻌﲔ ﻣﻦ ﺗﻔﺴﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻛﺘﺎﺏ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬
‫ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪..‬‬

‫]] ‪‬‬

‫‪‬‬
‫‪[[ ‬‬
‫]] ‪‬‬
‫‪‬‬
‫‪[[ ‬‬
‫‪ ..‬ﻫﻞ ﳔﺪﻡ ﺍﻟﺴﻨ‪‬ﺔﹶ ﺍﳊﻖ‪ ‬ﻋﻨﺪﻣﺎ ﻧﻔﺮﺽ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻧﻌﺘﱪ‪‬ﻫﺎ ﺟﺰﺀﺍﹰ ﻣـﻦ‬
‫ﺍﳌﻨﻬﺞ ؟!!! ‪ ..‬ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺗﺪﺑ‪‬ﺮ‪ ‬ﺣﻘﻴﻘﻲ‪ ‬ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻟﻮ ﺍﹸﻋﺘﱪ‪‬ﺕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳـﺎﺕ‬
‫ﺩﻭﻥﹶ ﺍﳌﹸﻘﺪ‪‬ﺱ ‪ ،‬ﻭﻟﻮ ﰎﱠ ﺍﻋﺘﺒﺎﺭ‪ ‬ﺍﳌﱳ ﻣﻌﻴﺎﺭﺍﹰ ﳌﻌﺮﻓﺔ‪ ‬ﺻﺪﻕﹺ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪ ..‬ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ‪ ..‬ﻫﻞ ﻛﻨ‪‬ﺎ‬
‫ﺳﻨﺮﻯ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ؟!!! ‪..‬‬
‫‪ ..‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﳌﻔﺘﺮﺍﺓ ﻋﻠﻰ ﺍﻟﻨﱯ‪ r ‬ﺑﺄﻧ‪‬ﻪ ﻳﻌﻠﻢ ﻣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻳﻨﻘﻀﻬﺎ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺗﻨﻘﻀﻬﺎ ﺭﻭﺍﻳﺎﺕ ﺃﹸﺧﺮﻯ ‪..‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦٠٣٠‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪١٦‬‬

‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨﹺﻲ ﺻ‪‬ﺪ‪‬ﻗﹶﺔﹸ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪‬ﺓﹸ ﻋ‪‬ﻦ‪ ‬ﻫ‪‬ﺸ‪‬ﺎﻡﹴ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻴﻪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺋ‪‬ﺸ‪‬ﺔﹶ ﻗﹶﺎﻟﹶﺖ‪ ‬ﻛﹶﺎﻥﹶ ﺭﹺﺟ‪‬ـﺎﻝﹲ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺍﻟﹾﺄﹶﻋ‪‬ﺮ‪‬ﺍﺏﹺ ﺟ‪‬ﻔﹶﺎﺓﹰ ﻳ‪‬ﺄﹾﺗ‪‬ﻮﻥﹶ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻓﹶﻴ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﺘ‪‬ﻰ ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﻓﹶﻜﹶﺎﻥﹶ ﻳ‪‬ﻨ‪‬ﻈﹸﺮ‪ ‬ﺇﹺﻟﹶﻰ‬
‫ﺃﹶﺻ‪‬ﻐ‪‬ﺮﹺﻫ‪‬ﻢ‪ ‬ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ ﺇﹺﻥﹾ ﻳ‪‬ﻌ‪‬ﺶ‪ ‬ﻫ‪‬ﺬﹶﺍ ﻟﹶﺎ ﻳ‪‬ﺪ‪‬ﺭﹺﻛﹾﻪ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﻡ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﻋ‪‬ﻠﹶﻴ‪ ‬ﹸﻜﻢ‪ ‬ﺳ‪‬ﺎﻋ‪‬ﺘ‪ ‬ﹸﻜﻢ‪ ‬ﻗﹶـﺎﻝﹶ ﻫ‪‬ﺸ‪‬ـﺎﻡ‪‬‬
‫ﻳ‪‬ﻌ‪‬ﻨﹺﻲ ﻣ‪‬ﻮ‪‬ﺗ‪‬ﻬ‪‬ﻢ‪‬‬
‫‪ ..‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺴﺄﻝﹸ ﺍﻷﻋﺮﺍﺏ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﻭﻟﻴﺲ ﻋﻦ ﻣﻮﺗ‪‬ﻬﻢ ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻹﺟﺎﺑـﺔ‬
‫ﺍﳌﻔﺘﺮﺍﺓ ﻋﻠﻰ ﺍﻟﻨﱯ‪ r ‬ﺑﺄﻥﱠ ﺍﻟﺴﺎﻋﺔ ﻻ ﺗﺘﺠﺎﻭﺯ ﺃﺻﻐﺮ‪ ‬ﺭﺟﻞﹴ ﻣﻨﻬﻢ ‪ ..‬ﺃﻣ‪‬ﺎ ﻗﻮﻝﹸ ﻫﺸﺎﻡ ﺑﺄﻥﱠ ﺍﻟﻘﻮﻝ‬
‫ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺍﻟﻨﱯ‪، [[  ]] : r ‬‬
‫ﻳﻌﲏ ‪ :‬ﺇﹺﻥﹾ ﻳ‪‬ﻌ‪‬ﺶ‪ ‬ﻫ‪‬ﺬﹶﺍ ﻟﹶﺎ ﻳ‪‬ﺪ‪‬ﺭﹺﻛﹾﻪ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﻡ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﲤﻮﺗﻮﻥ ‪ ..‬ﻓﻬﺬﺍ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻹﻃـﻼﻕ ‪،‬‬
‫ﻭﳛﻤﻞﹸ ﺇﺳﺎﺀﺓﹰ ﻻ ﺗﻘﻞﱡ ﻋﻦ ﺍﻹﺳﺎﺀﺓ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﺍﳊﺪﻳﺚﹸ ﺫﺍﺗﻪ ‪ ،‬ﻓﺎﻟﺴﺆﺍﻝ ﺍﳌﺰﻋﻮﻡ ﻫـﻮ ﻋـﻦ‬
‫ﺍﻟﺴﺎﻋﺔ ‪..‬‬
‫ﻭﻣﻦ ﺟﻬﺔ‪ ‬ﺃﹸﺧﺮﻯ ﻓﺈﻥﱠ ﺍﻟﻨﱯ‪ r ‬ﻻ ﻳﻌﻠﻢ‪ ‬ﺍﻟﻐﻴﺐ‪ ‬ﻭﻻ ﻳﻌﻠﻢ‪ ‬ﻣﱴ ﳝﻮﺕ‪ ‬ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺗﺄﻭﻳـﻞﹸ‬
‫ﻫﺸﺎﻡ ﻳﻘﺘﻀﻲ ﺃﻥﱠ ﺍﻟﻨﱯ‪ r ‬ﻳﻌﻠﻢ ﻣﱴ ﳝﻮﺕ‪ ‬ﻛﻞﱞ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﻋﺮﺍﺏ ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻌﻠﻢ ﺃﻧ‪‬ﻬـﻢ‬
‫ﺳﻴﻤﻮﺗﻮﻥ ﲨﻴﻌﺎﹰ ﻗﺒﻞ ﺑﻠﻮﻉ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﻟﻠﻬﺮﻡ ‪ ..‬ﻭﻫﺬﺍ ﻋﻠﻢ‪ ‬ﺑﺎﻟﻐﻴﺐ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻨﻘﻀ‪‬ﻪ‪ ‬ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﲨﻠﺔﹰ ﻭﺗﻔﺼﻴﻼﹰ ‪..‬‬
‫‪ ..‬ﻭﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺫﺍ‪‬ﺎ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ‪ r‬ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﺣﱴ ﻋﻤﺮ ﻣﻦ ﻛﺎﻥ ﻳﻘﻮﻝﹸ ﻋﻨﻪ ‪]] :‬‬

‫‪ ، [[  ‬ﻓﻜﻠﻤﺔ ]] ‪ [[ ‬ﺗﺆﻛﹼﺪ‪ ‬ﺃﻧ‪‬ﻪ‬
‫‪ r‬ﱂ ﻳﻜﻦ ﳚﺰﻡ ﺃﺻﻼﹰ ﺃﻥﱠ ﺍﻟﻐﻼﻡ ﺍﳌﻌﲏ ﺳﻴﻌﻴﺶ ﺃﻡ ﻻ ‪ ،‬ﻓﻜﻴﻒ ﻳﻌﻠﻢ ﺇﺫﺍﹰ ﺃﻋﻤﺎﺭ‪ ‬ﻛﻞﹼ ﺃﻓـﺮﺍﺩ‬
‫ﺫﻟﻚ ﺍﻟﻘﺮﻥ ﻭﺑﺄﻧ‪‬ﻬﻢ ﺳﻴﻤﻮﺗﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺪﺭﻙ‪ ‬ﺍﳍﺮﻡ‪ ‬ﺫﻟﻚ ﺍﻟﻐﻼﻡ ؟!!! ‪ ..‬ﻭﻫﺬﺍ ﻳﻨﺴﻒ‪ ‬ﺗﺄﻭﻳﻠﹶﻬﻢ‬
‫ﻣﻦ ﺃﺳﺎﺳﻪ ‪ ..‬ﻓﺎﻻﻓﺘﺮﺍﺀُ ﻋﻠﻴﻪ ‪ r‬ﺑﺄﻧ‪‬ﻪ ﻛﺎﻥ ﻳﻌﻠﻢ ﻣﱴ ﳝﻮﺕ‪ ‬ﺍﻟﻨﺎﺱ‪ ‬ﻫﻮ ﳐﺎﻟﻔﺔﹲ ﺻﺮﳛﺔﹲ ﻟﻜﺘـﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﺬﻱ ﻧﻘﺮﺃﹸ ﻓﻴﻪ ‪:‬‬
‫)‬

‫‪$tB žwÎ) ßìÎ7¨?r& ÷bÎ) ( ö/ä3Î/ Ÿwur ’Î1 ã@yèøÿム$tB “Í‘÷Šr& !$tBur È@ß™”•9$# z`ÏiB %Yæô‰Î/ àMZä. $tB ö@è%‬‬

‫‪ ] ( ×ûüÎ7•B Ö•ƒÉ‹tR žwÎ) O$tRr& !$tBur ¥’n<Î) #Óyrqãƒ‬ﺍﻷﺣﻘﺎﻑ ‪[ ٩ :‬‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪١٧‬‬

‫‪ ..‬ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺆﻛﹼﺪ‪ ‬ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣ‪‬ﻔﺘﺮﺍﺓﹲ ﻋﻠﻰ ﺍﻟﻨﱯ‪ ، r ‬ﻓﺼﻴﺎﻏﺘﻬﺎ ﺍﻟﻠﻐﻮﻳ‪‬ﺔ ﻻ‬
‫ﺗ‪‬ﺴﻌﻒ‪ ‬ﺗﺄﻭﻳﻠﹶﻬﻢ ﺍﻟﺬﻱ ﻭ‪‬ﺿﻊ‪ ‬ﺪﻑ ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻌﺪﻡ ﺻﺤ‪‬ﺔ‪ ‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ‪..‬‬
‫ﻣﺴﻠﻢ )‪ (٥٢٥١‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻫ‪‬ﺎﺭ‪‬ﻭﻥﹸ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻔﱠﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻠ‪‬ﻢﹴ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻫ‪‬ﻤ‪‬ﺎﻡ‪ ‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻗﹶﺘ‪‬ﺎﺩ‪‬ﺓﹸ ﻋ‪‬ﻦ‪ ‬ﺃﹶﻧ‪‬ـ ﹴ‬
‫ﺲ‬
‫ﻗﹶﺎﻝﹶ ﻣ‪‬ﺮ‪ ‬ﻏﹸﻠﹶﺎﻡ‪ ‬ﻟ‪‬ﻠﹾﻤ‪‬ﻐ‪‬ﲑ‪‬ﺓ‪ ‬ﺑ‪‬ﻦﹺ ﺷ‪‬ﻌ‪‬ﺒ‪‬ﺔﹶ ﻭ‪‬ﻛﹶﺎﻥﹶ ﻣ‪‬ﻦ‪ ‬ﺃﹶﻗﹾﺮ‪‬ﺍﻧﹺﻲ ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ـﻠﱠﻢ‪ ‬ﺇﹺﻥﹾ‬
‫ﻳ‪‬ﺆ‪‬ﺧ‪‬ﺮ‪ ‬ﻫ‪‬ﺬﹶﺍ ﻓﹶﻠﹶﻦ‪ ‬ﻳ‪‬ﺪ‪‬ﺭﹺﻛﹶﻪ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﻡ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ‬
‫ﻣﺴﻠﻢ ) ‪ ( ٥٢٤٩‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﻭ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮﹺ ﺑ‪‬ﻦ‪ ‬ﺃﹶﺑﹺﻲ ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺔﹶ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﻮﻧ‪‬ﺲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺣ‪‬ﻤ‪‬ﺎﺩ‪ ‬ﺑ‪‬ﻦﹺ ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺛﹶﺎﺑﹺ ‪‬‬
‫ﺖ‬
‫ﻋ‪‬ﻦ‪ ‬ﺃﹶﻧ‪‬ﺲﹴ ﺃﹶﻥﱠ ﺭ‪‬ﺟ‪‬ﻠﹰﺎ ﺳ‪‬ﺄﹶﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﻭ‪‬ﻋ‪‬ﻨ‪‬ﺪ‪‬ﻩ‪ ‬ﻏﹸﻠﹶﺎﻡ‪‬‬
‫ﺤﻤ‪‬ﺪ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﺇﹺﻥﹾ ﻳ‪‬ﻌ‪‬ﺶ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﹾﻐ‪‬ﻠﹶﺎﻡ‪‬‬
‫ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹶﻧ‪‬ﺼ‪‬ﺎﺭﹺ ﻳ‪‬ﻘﹶﺎﻝﹸ ﻟﹶﻪ‪ ‬ﻣ‪ ‬‬
‫ﻓﹶﻌ‪‬ﺴ‪‬ﻰ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳ‪‬ﺪ‪‬ﺭﹺﻛﹶﻪ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﻡ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ‬
‫ﺃﲪﺪ ) ‪ ( ١٣٣٤٧‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻔﱠﺎﻥﹸ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺣ‪‬ﻤ‪‬ﺎﺩ‪ ‬ﻳ‪‬ﻌ‪‬ﻨﹺﻲ ﺍﺑ‪‬ﻦ‪ ‬ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺛﹶﺎﺑﹺﺖ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﻧ‪‬ﺲﹺ ﺑ‪‬ﻦﹺ ﻣ‪‬ﺎﻟ‪‬ﻚ‪ ‬ﺃﹶﻥﱠ ﺭ‪‬ﺟ‪‬ﻠﹰـﺎ‬
‫ﺤﻤ‪‬ﺪ‪ ‬ﻓﹶﻘﹶـﺎﻝﹶ ﺇﹺﻥﹾ‬
‫ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ ﻭ‪‬ﻋ‪‬ﻨ‪‬ﺪ‪‬ﻩ‪ ‬ﻏﹸﻠﹶﺎﻡ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹶﻧ‪‬ﺼ‪‬ﺎﺭﹺ ﻳ‪‬ﻘﹶﺎﻝﹸ ﻟﹶﻪ‪ ‬ﻣ‪ ‬‬
‫ﻳ‪‬ﻌ‪‬ﺶ‪ ‬ﻫ‪‬ﺬﹶﺍ ﻓﹶﻌ‪‬ﺴ‪‬ﻰ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳ‪‬ﺪ‪‬ﺭﹺﻛﹶﻪ‪ ‬ﺍﻟﹾﻬ‪‬ﺮ‪‬ﻡ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪‬ﻘﹸﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﺎﻋ‪‬ﺔﹸ‬

‫‪ ..‬ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻧﺮﻯ ﺻﻴﺎﻏﺔﹰ ﺃﻛﺜﺮ‪ ‬ﻭﺿﻮﺣﺎﹰ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺭﺓ ‪ ]] :‬‬

‫‪.. [[ ‬‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻧﺮﻯ ﻓﻴﻬﺎ ﻛﻠﻤﺔ ]] ‪ ، [[ ‬ﺍﻟﱵ ﺗﻌﲏ ﻗﻴﺎﻡ‪ ‬ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻻ ﺃﻱ‪ ‬ﺃﻣﺮﹴ ﺁﺧﺮ ‪..‬‬
‫‪ ..‬ﻛﻴﻒ ﻳﺴﺘﻄﻴﻊ‪ ‬ﺍﻟﻨﱯ‪ r ‬ﺃﻥﹾ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﻘﺮﺃ ﻓﻴﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ‪:‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ) ‪ ( ٦٤٥٢‬ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ‪:‬‬

‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻛﹶﺜ‪‬ﲑﹴ ﻋ‪‬ﻦ‪ ‬ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹶ ﻋ‪‬ﻦ‪ ‬ﻫ‪‬ﺸ‪‬ﺎﻡﹴ ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺮ‪‬ﻭ‪‬ﺓﹶ ﻋ‪‬ﻦ‪ ‬ﺯ‪‬ﻳ‪‬ﻨ‪‬ﺐ‪ ‬ﺑﹺﻨ‪‬ﺖ‪ ‬ﺃﹸﻡ‪ ‬ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺃﹸﻡ‪‬‬
‫ﺼﻤ‪‬ﻮﻥﹶ ﺇﹺﻟﹶﻲ‪ ‬ﻭ‪‬ﻟﹶﻌ‪‬ﻞﱠ‬
‫ﺳ‪‬ﻠﹶﻤ‪‬ﺔﹶ ﻋ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺒﹺﻲ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ ‬ﻗﹶﺎﻝﹶ ﺇﹺﻧ‪‬ﻤ‪‬ﺎ ﺃﹶﻧ‪‬ﺎ ﺑ‪‬ﺸ‪‬ﺮ‪ ‬ﻭ‪‬ﺇﹺﻧ‪‬ﻜﹸﻢ‪ ‬ﺗ‪‬ﺨ‪‬ﺘ‪ ‬‬

‫‪( #‰´ n‬‬
‫¾ ‪t &r‬‬
‫‪ÿ mÏ 7Î Šø î‬‬
‫’ ‪x‬‬
‫‪4 ?n ã‬‬
‫‪t •ã g‬‬
‫‪Î à‬‬
‫‪ô ƒã x‬‬
‫) ‪Ÿ ùs‬‬

‫‪١٨‬‬

‫ﺑ‪‬ﻌ‪‬ﻀ‪‬ﻜﹸﻢ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ ﺃﹶﻟﹾﺤ‪‬ﻦ‪ ‬ﺑﹺﺤ‪‬ﺠ‪‬ﺘ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺑ‪‬ﻌ‪‬ﺾﹴ ﻭ‪‬ﺃﹶﻗﹾﻀ‪‬ﻲ‪ ‬ﻟﹶﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻧ‪‬ﺤ‪‬ﻮﹺ ﻣ‪‬ﺎ ﺃﹶﺳ‪‬ﻤ‪‬ﻊ‪ ‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﻗﹶﻀ‪‬ﻴ‪‬ﺖ‪ ‬ﻟﹶﻪ‪‬‬
‫ﻣ‪‬ﻦ‪ ‬ﺣ‪‬ﻖ‪ ‬ﺃﹶﺧ‪‬ﻴﻪ‪ ‬ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﻓﹶﻠﹶﺎ ﻳ‪‬ﺄﹾﺧ‪‬ﺬﹾ ﻓﹶﺈﹺﻧ‪‬ﻤ‪‬ﺎ ﺃﹶﻗﹾﻄﹶﻊ‪ ‬ﻟﹶﻪ‪ ‬ﻗ‪‬ﻄﹾﻌ‪‬ﺔﹰ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺭﹺ‬

‫‪ ..‬ﻭﻧﻌﻮﺩ ﳌﺎ ﺑﺪﺃﻧﺎ ﺑﻪ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪ ،‬ﺑﺄﻥﱠ ﻏﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﹶﻖ ﺍﻟـﺬﻱ ﻻ ﺗ‪‬ﻮﺟ‪‬ـﺪ ﻟـﻪ‬

‫ﻣﻘﺪ‪‬ﻣﺎﺕ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﱠ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﻐﻴﺐ ﺍﳌﻘﻴ‪‬ﺪ ﺍﻟﺬﻱ ﻻ ﻧﻌﻠﻤـﻪ‬
‫ﻧﺘﻴﺠﺔ ﻋﻮﺍﻣﻞ ﻣﺎﺩﻳ‪‬ﺔ ﲢﻮﻝ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺭﺅﻳﺘﻪ ‪ ،‬ﻣﺜﻞ ﻏﻴﺐ ﺍﳌﻜﺎﻥ ‪ ،‬ﺣﻴﺚ ﻻ ﻧﻌﻠﻢ ﻣﺎ ﳛﺪﺙ ﰲ‬
‫ﻣﻜﺎﻥ‪ ‬ﺁﺧﺮ ‪ ،‬ﻭﻟﻮ ﺗﻮﻓﱠﺮﺕ ﻟﻨﺎ ﻛﺎﻣﲑﺍ ﺗﻨﻘﻞ ﻟﻨﺎ ﻣﺎ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﳌﺎ ﺃﺻﺒﺢ ﻏﻴﺒﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ‪،‬‬
‫ﻭﻣﺜﻞ ﻏﻴﺐ ﺍﻟﻈﺮﻭﻑ ﺍﳉﻮﻳ‪‬ﺔ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﺤﻮ‪‬ﻝ ﺇﱃ ﻋﻠﻢ ﻋﻨﺪﻣﺎ ﳕﺘﻠﻚ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﻟـﱵ‬
‫ﻧﺴﺘﻨﺒﻂ ﻣﻨﻬﺎ ﻣﺎ ﺳﻴﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﻄﻘﺲ ﻻﺣﻘﺎﹰ ‪ ،‬ﻭﻣﺜﻞ ﻏﻴﺐ ﺣﺮﻛﺔ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﺬﻱ ﻳﺘﺤﻮ‪‬ﻝ‬
‫ﺇﱃ ﻋﻠﻢ ﻋﻨﺪﻣﺎ ﳕﺘﻠﻚ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﻟﱵ ﻧﺘﻤﻜﹼﻦ ﻣﻦ ﺧﻼﳍﺎ ﻣﻌﺮﻓﺔ ﻣﺼـﲑ ﻣﺴـﺎﺭﻫﺎ ﰲ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﺍﻷﻣﻮﺭ ﺍﳌﺎﺩﻳ‪‬ﺔ ‪ ..‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻫﻮ ﻏﻴﺐ‪ ‬ﻣﻘﻴ‪‬ﺪ‪ ‬ﻻ ﻧﻌﻠﻤﻪ ﻧﺘﻴﺠـﺔ ﻋـﺪﻡ‬
‫ﺍﻣﺘﻼﻛﻨﺎ ﻟﻠﻌﻠﻮﻡ ﻭﻟﻠﻤﻘﺪ‪‬ﻣﺎﺕ ﺍﳌﺎﺩﻳ‪‬ﺔ ﺍﻟﱵ ﺗﻔﺼﻠﻨﺎ ﻋﻨﻪ ‪ ..‬ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﻐﻴﺐ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﱠ ﺍﷲ ﺗﻌﺎﱃ ‪..‬‬
‫)‬

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