ﻳﻨﺘﻬﻲﻧﺴﺐﺍﻟﻨﺒﻲﺯﻛﺮﻳﺎﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡﺇﻟﻰﻳﻌﻘﻮﺏﺑﻦﺇﺳﺤﺎﻕ
ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ.ﻭﻛﺎﻥﻋﻬﺪﺍﻟﻨﺒﻲ
ﺯﻛﺮﻳﺎﻗﺮﻳﺐﺑﻌﻬﺪﺍﻟﻨﺒﻲﻋﻴﺴﻰ
ﻋﻠﻴﻪﺍﻟﺴﻼﻡ؛ﻳﺪﻝﻋﻠﻰﺫﻟﻚﻗﻮﻟﻪ
ﻋﺰ ﻭﺟﻞ ﻓﻲ ﻗﺼﺔﻣﺮﻳﻢﺃﻡﻋﻴﺴﻰ
ﻋﻠﻴﻬﻤﺎﺍﻟﺴﻼﻡ:}ﻭﻛﻔﻠﻬﺎﺯﻛﺮﻳﺎ{
)ﺁﻝ ﻋﻤﺮﺍﻥ.(37:
ﻭﻗﺪﻭﺭﺩﺍﺳﻢﺍﻟﻨﺒﻲﺯﻛﺮﻳﺎﻓﻲ
ﺍﻟﻘﺮﺁﻥﺍﻟﻜﺮﻳﻢﻓﻲﺳﺒﻌﺔﻣﻮﺍﺿﻊ.
ﻭﻭﺭﺩﺕﺃﺣﺪﺍﺙﻗﺼﺘﻪﻓﻲﺛﻼﺙ
ﺳﻮﺭﻗﺮﺁﻧﻴﺔ،ﻫﻲ:ﺳﻮﺭﺓﺁﻝ
ﻋﻤﺮﺍﻥ،ﻭﺳﻮﺭﺓﻣﺮﻳﻢ،ﻭﺳﻮﺭﺓ
ﺍﻷﻧﺒﻴﺎﺀ.ﻭﺟﺎﺀﺕﻫﺬﻩﺍﻟﻘﺼﺔ
ﻣﻔﺼﻠﺔﻓﻲﺳﻮﺭﺓﻣﺮﻳﻢﺃﻛﺜﺮﻣﻦ
ﺍﻟﺴﻮﺭﺗﻴﻦ ﺍﻷﺧﺮﻳﻴﻦ.
ﻭﺭﻭﻯﺍﻹﻣﺎﻡﻣﺴﻠﻢﻋﻦﺃﺑﻲ
ﻫﺮﻳﺮﺓﺭﺿﻲﺍﻟﻠﻪﻋﻨﻪ،ﺃﻥﺭﺳﻮﻝ
ﺍﻟﻠﻪﺻﻠﻰﺍﻟﻠﻪﻋﻠﻴﻪﻭﺳﻠﻢ،ﻗﺎﻝ:
)ﻛﺎﻥ ﺯﻛﺮﻳﺎ ﻧﺠﺎﺭﺍًً.(
ﻣﻀﻤﻮﻥ ﺍﻟﻘﺼﺔ ﻭﻣﺠﺮﻳﺎﺗﻬﺎ
ﻳﻘﺺ ﻋﻠﻴﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻧﺒﺄ ﺍﻟﻨﺒﻲ
ﺯﻛﺮﻳﺎﻋﻠﻴﻪﺍﻟﺴﻼﻡﻋﻨﺪﻣﺎﺗﻘﺪﻡﺑﻪ
ﺍﻟﻌﻤﺮ،ﻭﺃﺧﺬﺍﻟﺸﻴﺐﻣﻦﺭﺃﺳﻪﻛﻞ
ﻣﺄﺧﺬ،ﻭﻛﺎﻧﺖﺯﻭﺟﻪﺃﻳﻀﺎًﻗﺪﺗﻘﺪﻡ
ﺑﻬﺎﺍﻟﺴﻦ،ﻭﻟﻢﺗﻠﺪﻟﻪﻣﻦﺍﻟﻮﻟﺪﻣﺎ
ﺗﻘﺮﺑﻪﻋﻴﻨﻪ،ﻭﻳﺤﻤﻞﻣﻦﺑﻌﺪﻩ
ﺍﺳﻤﻪ.ﻓﻬﺎﻫﻮﻋﻤﺎﻗﺮﻳﺐﺳﻮﻑ
ﻳﻄﻮﻱﺻﻔﺤﺔﺍﻷﻳﺎﻡ،ﻭﻳﻤﻀﻲﺇﻟﻰ
ﺣﻴﺎﺓﻏﻴﺮﻫﺬﻩﺍﻟﺤﻴﺎﺓ.ﻓﻤﻦﺍﻟﺬﻱ
ﻳﻘﻮﻡﻋﻠﻰﻭﺭﺍﺛﺔﺣﻜﻤﺘﻪ،
ﻭﺍﻻﺿﻄﻼﻉﺑﺄﻣﺎﻧﺘﻪ؟ﻭﻫﺆﻻﺀ
ﻣﻮﺍﻟﻴﻪﻭﺑﻨﻮﻋﻤﻮﻣﺘﻪﺃﺷﺮﺍﺭﻓﺠﺎﺭ،
ﻻﺑﺪﻟﻬﻢﻣﻦﻭﺍﺯﻉﻳﺮﺩﻋﻬﻢﻋﻦ
ﻏﻴﻬﻢ،ﻭﻟﻮﺧُﻠُّﻮﺍﻭﻧﻔﻮﺳﻬﻢ
ﺍﻟﺸﺮﻳﺮﺓ،ﻓﺈﻧﻬﻢﻳﻤﺤﻮﻥﺍﻟﺸﺮﻳﻌﺔ،
ﻭﻳﻨﺸﺮﻭﻥﺍﻟﻔﺴﺎﺩ،ﻭﻳﻐﻴﺮﻭﻥ
ﻣﻌﺎﻟﻢ ﺍﻟﻜﺘﺎﺏ.
ﻭﻗﺪﻋﺒﺮﺍﻟﻘﺮﺁﻥﻋﻦﻫﺬﻩﺍﻟﺤﺎﻟﺔ
ﺍﻟﺘﻲﻛﺎﻥﻳﻌﺎﻧﻲﻣﻨﻬﺎﺯﻛﺮﻳﺎﺑﻘﻮﻟﻪ:
}ﻗﺎﻝﺭﺏﺇﻧﻲﻭﻫﻦﺍﻟﻌﻈﻢﻣﻨﻲ
ﻭﺍﺷﺘﻌﻞﺍﻟﺮﺃﺱﺷﻴﺒﺎﻭﻟﻢﺃﻛﻦ
ﺑﺪﻋﺎﺋﻚﺭﺏﺷﻘﻴﺎ*ﻭﺇﻧﻲﺧﻔﺖ
ﺍﻟﻤﻮﺍﻟﻲﻣﻦﻭﺭﺍﺋﻲﻭﻛﺎﻧﺖﺍﻣﺮﺃﺗﻲ
ﻋﺎﻗﺮﺍﻓﻬﺐﻟﻲﻣﻦﻟﺪﻧﻚﻭﻟﻴﺎ*
ﻳﺮﺛﻨﻲﻭﻳﺮﺙﻣﻦﺁﻝﻳﻌﻘﻮﺏ
ﻭﺍﺟﻌﻠﻪﺭﺏﺭﺿﻴﺎ{)ﻣﺮﻳﻢ.(6-4:
ﻗﺎﻝﺍﺑﻦﻛﺜﻴﺮ:"ﻭﺟﻪﺧﻮﻓﻪ:ﺃﻧﻪ
ﺧﺸﻲﺃﻥﻳﺘﺼﺮﻓﻮﺍﻣﻦﺑﻌﺪﻩﻓﻲ
ﺍﻟﻨﺎﺱﺗﺼﺮﻓﺎًﺳﻴﺌﺎً،ﻓﺴﺄﻝﺍﻟﻠﻪ
ﻭﻟﺪﺍً،ﻳﻜﻮﻥﻧﺒﻴﺎًﻣﻦﺑﻌﺪﻩ؛
ﻟﻴﺴﻮﺳﻬﻢﺑﻨﺒﻮﺗﻪﻭﻣﺎﻳﻮﺣﻰﺇﻟﻴﻪ.
ﻓﺄُﺟﻴﺐﻓﻲﺫﻟﻚ،ﻻﺃﻧﻪﺧﺸﻲﻣﻦ
ﻭﺭﺍﺛﺘﻬﻢﻟﻪﻣﺎﻟﻪ،ﻓﺈﻥﺍﻟﻨﺒﻲﺃﻋﻈﻢ
ﻣﻨﺰﻟﺔ،ﻭﺃﺟﻞﻗﺪﺭﺍًﻣﻦﺃﻥﻳﺸﻔﻖ
ﻋﻠﻰ ﻣﺎﻟﻪ ﺇﻟﻰ ﻣﺎ ﻫﺬﺍ ﺣﺪﻩ،ﺃﻥ ﻳﺄﻧﻒ
ﻣﻦ ﻭﺭﺍﺛﺔ ﻋﺼﺒﺎﺗﻪ ﻟﻪ."
ﻇﻠﺖﻫﺬﻩﺍﻟﺨﻮﺍﻃﺮﺗﺮﺍﻭﺩﺗﻔﻜﻴﺮ
ﺯﻛﺮﻳﺎﺻﺒﺎﺡﻣﺴﺎﺀ،ﻭﻟﻴﻞﻧﻬﺎﺭ،ﺇﻟﻰ
ﺃﻥﺫﻫﺐﺫﺍﺕﻳﻮﻡﺇﻟﻰﻣﻌﺒﺪﻳﺘﻌﺒﺪ
ﻓﻴﻪ،ﻓﻮﺟﺪﻓﻴﻪﻣﺮﻳﻢﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡ
ﺭﺍﺑﻀﺔﻓﻲﻣﺤﺮﺍﺑﻬﺎ،ﻏﺎﺭﻗﺔﻓﻲ
ﺗﻔﻜﻴﺮﻫﺎ،ﻭﺭﺃﻯﺑﻴﻦﻳﺪﻳﻬﺎﺃﻣﺮﺍًﻟﻢ
ﻳﻌﺘﺪﻩﻣﻦﻗﺒﻞ،ﺣﻴﺚﺭﺃﻯﻋﻨﺪﻫﺎ
ﻓﺎﻛﻬﺔ ﺍﻟﺼﻴﻒ،ﻭﺍﻟﻮﻗﺖ ﻭﻗﺖ ﺷﺘﺎﺀ،
ﻓﻴﻨﻄﻠﻖﺳﺎﺋﻼًﺇﻳﺎﻫﺎ:}ﻳﺎﻣﺮﻳﻢﺃﻧﻰ
ﻟﻚﻫﺬﺍ{)ﺁﻝﻋﻤﺮﺍﻥ،(37:ﻓﺘﺠﻴﺒﻪ
ﺑﻔﻄﺮﺗﻬﺎﺍﻟﺴﻠﻴﻤﺔ،ﻭﻟﺴﺎﻧﻬﺎ
ﺍﻟﺼﺎﺩﻕ:}ﻫﻮﻣﻦﻋﻨﺪﺍﻟﻠﻪﺇﻥﺍﻟﻠﻪ
ﻳﺮﺯﻕﻣﻦﻳﺸﺎﺀﺑﻐﻴﺮﺣﺴﺎﺏ{)ﺁﻝ
ﻋﻤﺮﺍﻥ.(37:
ﻋﻨﺪﺫﻟﻚ ﺃﺩﺭﻛﺖﺯﻛﺮﻳﺎﺣﺎﻟﺔ ﺟﺪﻳﺪﺓ،
ﻭﺩﺧﻞﻓﻲﺗﺄﻣﻞﻋﻤﻴﻖ؛ﻓﻠﻘﺪﺃﺛﺎﺭ
ﻫﺬﺍﺍﻟﺤﺪﺙﻏﻴﺮﺍﻟﻌﺎﺩﻱﻓﻲﻧﻔﺴﻪ
ﺍﻟﺤﻨﻴﻦﺇﻟﻰﺍﻟﻮﻟﺪ،ﻭﺍﻟﺮﻏﺒﺔﻓﻲ
ﺍﻟﺒﻨﻴﻦ!ﺣﻘﺎً،ﻟﻘﺪﺃﺻﺒﺢﻃﺎﻋﻨﺎًﻓﻲ
ﺍﻟﺴﻦ،ﻭﻫﻮﺃﻗﺮﺏﺇﻟﻰﺍﻟﻤﻮﺕﻣﻨﻪ
ﺇﻟﻰﺍﻟﺤﻴﺎﺓ،ﻭﺣﺎﻝﺯﻭﺟﻪﻛﺬﻟﻚ،
ﻭﻟﻜﻦﺃﻟﻴﺲﺍﻟﻠﻪ-ﺍﻟﺬﻱﺃﺑﻄﻞﻟـ
ﻣﺮﻳﻢﻋﻠﻴﻬﺎﺍﻟﺴﻼﻡﺍﻷﺳﺒﺎﺏ
ﺍﻟﻈﺎﻫﺮﺓ-ﺑﻘﺎﺩﺭﻋﻠﻰﺃﻥﻳﺮﺯﻗﻪ
ﻭﻟﺪﺍً،ﻳﺮﺛﻪﻣﻦﺑﻌﺪﻩﻓﻲﻋﻠﻤﻪ
ﻭﺳﻠﻮﻛﻪ؟ﻭﻟﻢﻳﻄﻞﺍﻟﺘﻔﻜﻴﺮﺑـ
ﺯﻛﺮﻳﺎﻛﺜﻴﺮﺍً،ﺑﻞﺗﻮﺟﻪﺇﻟﻰﺍﻟﻠﻪ
ﺑﻌﻘﻞﺣﺎﺿﺮ،ﻭﻗﻠﺐﺧﺎﺷﻊ،
ﻭﻟﺴﺎﻥﺻﺎﺩﻕ،ﻓﻘﺎﻝ:}ﺭﺏﻫﺐ
ﻟﻲﻣﻦﻟﺪﻧﻚﺫﺭﻳﺔﻃﻴﺒﺔﺇﻧﻚﺳﻤﻴﻊ
ﺍﻟﺪﻋﺎﺀ{)ﺁﻝﻋﻤﺮﺍﻥ.(38:ﻭﻓﻲ
ﻣﻮﺿﻊ ﺁﺧﺮ ﻳﺨﺒﺮ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺩﻋﺎﺋﻪ
ﺑﻘﻮﻟﻪ:}ﺭﺏﻻﺗﺬﺭﻧﻲﻓﺮﺩﺍﻭﺃﻧﺖ
ﺧﻴﺮ ﺍﻟﻮﺍﺭﺛﻴﻦ) {ﺍﻷﻧﺒﻴﺎﺀ.(89:
ﺃﻇﻬﺮﺯﻛﺮﻳﺎﻓﻲ ﺩﻋﺎﺋﻪ ﺃﺳﻤﻰ ﺃﻟﻮﺍﻥ
ﺍﻷﺩﺏﻣﻊﺧﺎﻟﻘﻪ،ﺣﻴﺚﺗﻮﺳﻞﺇﻟﻴﻪ
ﺳﺒﺤﺎﻧﻪ ﺑﻀﻌﻒ ﺑﺪﻧﻪ،ﻭﺑﺘﻘﺪﻡ ﺳﻨﻪ،
ﻭﺑﻤﺎﻋﻮﺩﻩﺇﻳﺎﻩﻣﻦﺇﺟﺎﺑﺔﺩﻋﺎﺋﻪ
ﻓﻲ ﺍﻟﻤﺎﺿﻲ.
ﻭﻛﺎﻥﺯﻛﺮﻳﺎﺃﻛﺮﻡﻋﻠﻰﺍﻟﻠﻪﻣﻦﺃﻥ
ﻳَﺮُﺩَّﺩﻋﻮﺗﻪ،ﻭﺃﻋﺰﻋﻠﻴﻪﻣﻦﺃﻥ
ﻳﺨﻴﺐﺭﺟﺎﺀﻩ،ﻛﻴﻒﻻﻭﻫﻮﺍﻟﻘﺎﺋﻞ:
}ﻭﻗﺎﻝ ﺭﺑﻜﻢﺍﺩﻋﻮﻧﻲ ﺃﺳﺘﺠﺐ ﻟﻜﻢ
{)ﻏﺎﻓﺮ،(60:ﻭﻣﻦﺛﻢﺟﺎﺀﺗﻪ
ﺍﻟﻤﻼﺋﻜﺔﻣﺒﺸﺮﺓﺇﻳﺎﻩ:}ﻳﺎﺯﻛﺮﻳﺎﺇﻧﺎ
ﻧﺒﺸﺮﻙﺑﻐﻼﻡﺍﺳﻤﻪﻳﺤﻴﻰﻟﻢ
ﻧﺠﻌﻞﻟﻪﻣﻦﻗﺒﻞﺳﻤﻴﺎ{
)ﻣﺮﻳﻢ.(7:
ﺳﻤﻊﺯﻛﺮﻳﺎﺍﻟﻨﺪﺍﺀ،ﻭﺣﺎﺷﺎﻩﺃﻥ
ﻳﻜﻮﻥﻏﺎﻓﻼًﻋﻦﻗﺪﺭﺓﺍﻟﻠﻪ،ﺃﻭ
ﻳﺎﺋﺴﺎًﻣﻦﺭﺣﻤﺔﺍﻟﻠﻪﻭﺍﺳﺘﺠﺎﺑﺔ
ﺩﻋﻮﺍﻩ،ﺑﻞﺃﺩﺭﻛﻪﺍﻷﻣﻞﻭﺍﻟﺮﺟﺎﺀ.
ﺛﻢﻋﺎﺩﻓﺴﺄﻝ ﺭﺑﻪ؛ﻃﻠﺒﺎً ﻟﻠﻄﻤﺄﻧﻴﻨﺔ،
ﻓﻘﺎﻝ:}ﺭﺏﺃﻧﻰﻳﻜﻮﻥﻟﻲﻏﻼﻡ
ﻭﻛﺎﻧﺖ ﺍﻣﺮﺃﺗﻲ ﻋﺎﻗﺮﺍ ﻭﻗﺪ ﺑﻠﻐﺖ ﻣﻦ
ﺍﻟﻜﺒﺮﻋﺘﻴﺎ{)ﻣﺮﻳﻢ،(8:ﻛﻤﺎﺳﺄﻝ
ﺇﺑﺮﺍﻫﻴﻢﻋﻠﻴﻪﺍﻟﺴﻼﻡﺭﺑﻪﻣﻦﻗﺒﻞ،
ﺣﻴﻦﻗﺎﻝ:}ﺭﺏﺃﺭﻧﻲﻛﻴﻒﺗﺤﻲ
ﺍﻟﻤﻮﺗﻰ{)ﺍﻟﺒﻘﺮﺓ.(260:ﻭﻣﺎﻛﺎﻧﺎ
ﺑﺴﺆﺍﻟﻬﻤﺎﺷﺎﻛﻴﻦﺃﻭﺟﺎﺣﺪﻳﻦ،
ﻭﻟﻜﻦﻟﻴﺰﺩﺍﺩﻗﻠﺒﻬﻤﺎﺇﻳﻤﺎﻧﺎًﻣﻊ
ﺇﻳﻤﺎﻧﻬﻤﺎ.
ﻓﺄﺟﺎﺑﺘﻪﺍﻟﻤﻼﺋﻜﺔ:ﺃﻟﻴﺲﺍﻟﻠﻪ-ﺍﻟﺬﻱ
ﺧﻠﻘﻚﻣﻦﻗﺒﻞﻭﻟﻢﺗﻚﺷﻴﺌﺎً-
ﺑﻘﺎﺩﺭﻋﻠﻰﺃﻥﻳﺮﺯﻗﻚﺍﻟﻮﻟﺪ،ﻭﺇﻥ
ﻛﻨﺖ ﻭﺯﻭﺟﻚ ﻋﻠﻰ ﺃﻋﺘﺎﺏ ﺍﻵﺧﺮﺓ؟
ﻟﻘﺪﻣﻦَّﺍﻟﻠﻪﻋﻠﻰﻧﺒﻴﻪﺯﻛﺮﻳﺎﺑﻮﻟﺪ
ﺍﺳﻤﻪﻳﺤﻴﻰ،ﺑﻌﺪﺃﻥﻇﻦﺃﻥﻻ
ﻣﺠﺎﻝﻟﻠﻮﻟﺪ،ﻭﻻ ﺳﺒﻴﻞ ﺇﻟﻰ ﺫﻟﻚ.ﺑﻴﺪ
ﺃﻥ ﻗﺪﺭﺓ ﺍﻟﻠﻪ ﻻ ﺗﺨﻀﻊ ﻟﻸﺳﺒﺎﺏ،ﻭﻻ
ﺗﻘﺎﺱﺑﺎﻟﻌﺎﺩﺍﺕ،ﺑﻞ}ﺇﻧﻤﺎﺃﻣﺮﻩﺇﺫﺍ
ﺃﺭﺍﺩﺷﻴﺌﺎﺃﻥﻳﻘﻮﻝﻟﻪﻛﻦﻓﻴﻜﻮﻥ{
)ﻳﺲ.(82:
ﺇﺿﺎﺀﺍﺕ ﺣﻮﻝ ﺍﻟﻘﺼﺔ
-ﺍﺟﺘﻬﺪﺯﻛﺮﻳﺎﻓﻲﺍﻟﺪﻋﺎﺀﺑﺄﻥ
ﻳﺮﺯﻗﻪﺍﻟﻠﻪﺍﻟﻮﻟﺪ،ﻻﻣﻦﺃﺟﻞ ﺷﻬﻮﺓ
ﺩﻧﻴﻮﻳﺔ،ﻭﺇﻧﻤﺎﻣﻦﺃﺟﻞﻣﺼﻠﺤﺔ
ﺍﻟﺪﻳﻦ،ﻭﺍﻟﺨﻮﻑﻣﻦﺗﻀﻴﻴﻌﻪ
ﻭﺗﺒﺪﻳﻠﻪ،ﻭﺍﻟﺤﺮﺹﻋﻠﻰﻣﻦﻳﺮﺛﻪ
ﻓﻲﻋﻠﻤﻪﻭﻧﺒﻮﺗﻪ،ﻭﻳﻜﻮﻥﻣﺮﺿﻴﺎً
ﻋﻨﺪ ﺧﺎﻟﻘﻪ.
-ﻗﻮﻟﻪﺗﻌﺎﻟﻰ:}ﻓﻨﺎﺩﺗﻪﺍﻟﻤﻼﺋﻜﺔ{
)ﺁﻝﻋﻤﺮﺍﻥ،(39:ﺫﻛﺮﺑﻌﺾﺃﻫﻞ
ﺍﻟﻌﻠﻢﺃﻥﺍﻟﻤﺮﺍﺩﺑﺎﻟﻤﻼﺋﻜﺔﻫﻨﺎ:
ﺟﺒﺮﻳﻞ،ﻭﺍﺳﺘﺪﻟﻮﺍﻟﺬﻟﻚﺑﺄﻥﺍﻟﻠﻔﻆ
ﻓﻲﺍﻟﻌﺮﺑﻴﺔﻗﺪﻳﻄﻠﻖﻭﻳﺮﺍﺩﺑﻪ
ﺍﻟﻮﺍﺣﺪ،ﺑﻴﺪﺃﻥﻟﻠﻄﺒﺮﻱﺭﺃﻱﺁﺧﺮ،
ﺣﻴﺚ ﻳﻘﻮﻝ" :ﺍﻟﺼﻮﺍﺏ...ﺃﻧﻬﺎ ﺟﻤﺎﻋﺔ
ﻣﻦﺍﻟﻤﻼﺋﻜﺔﺩﻭﻥﺍﻟﻮﺍﺣﺪ،ﻭ
ﺟﺒﺮﻳﻞﻭﺍﺣﺪ.ﻭﻻﻳﺠﻮﺯﺃﻥﻳﺤﻤﻞ
ﺗﺄﻭﻳﻞﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻋﻠﻰ ﺍﻷﻇﻬﺮ ﺍﻷﻛﺜﺮ
ﻣﻦﺍﻟﻜﻼﻡﺍﻟﻤﺴﺘﻌﻤﻞﻓﻲﺃﻟﺴﻦ
ﺍﻟﻌﺮﺏ،ﺩﻭﻥﺍﻷﻗﻞ،ﻣﺎﻭﺟﺪﺇﻟﻰ
ﺫﻟﻚ ﺳﺒﻴﻞ.ﻭﻟﻢ ﺗﻀﻄﺮﻧﺎ ﺣﺎﺟﺔ ﺇﻟﻰ
ﺻﺮﻑﺫﻟﻚﺇﻟﻰﺃﻧﻪﺑﻤﻌﻨﻰﻭﺍﺣﺪ،
ﻓﻴﺤﺘﺎﺝﻟﻪﺇﻟﻰﻃﻠﺐﺍﻟﻤﺨﺮﺝ
ﺑﺎﻟﺨﻔﻲ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻤﻌﺎﻧﻲ."
-ﻗﻮﻟﻪﺗﻌﺎﻟﻰ:}ﻟﻢﻧﺠﻌﻞﻟﻪﻣﻦ
ﻗﺒﻞﺳﻤﻴﺎ{)ﻣﺮﻳﻢ،(7:ﺃﻱ:ﻟﻢ
ﻧﺠﻌﻞﺃﺣﺪﺍً ﻣﻦ ﻗﺒﻞُﻣﺸﺎﺭﻛﺎً ﻟﻪ ﻓﻲ
ﻫﺬﺍﺍﻻﺳﻢ،ﺑﻞﻫﻮ ﺃﻭﻝﻣﻦ ﺗﺴﻤﻰ
ﺑﻬﺬﺍﺍﻻﺳﻢﺍﻟﺠﻤﻴﻞ.ﻗﺎﻝ
ﺍﻟﺸﻨﻘﻴﻄﻲ:"ﻭﻗﻮﻝﻣﻦﻗﺎﻝ:ﺇﻥ
ﻣﻌﻨﺎﻩﻟﻢﻧﺠﻌﻞﻟﻪﺳﻤﻴًّﺎ،ﺃﻱ:
ﻧﻈﻴﺮﺍًﻓﻲﺍﻟﺴﻤﻮﻭﺍﻟﺮﻓﻌﺔﻏﻴﺮ
ﺻﻮﺍﺏ؛ﻷﻧﻪﻟﻴﺲﺑﺄﻓﻀﻞﻣﻦ
ﺇﺑﺮﺍﻫﻴﻢ،ﻭﻣﻮﺳﻰ،ﻭﻧﻮﺡ،
ﻓﺎﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺼﻮﺍﺏ."
-ﻓﺈﻥﻗﻴﻞ:ﻣﺎﺍﻟﻤﺮﺍﺩﺑﺎﺳﺘﻔﻬﺎﻡ
ﺯﻛﺮﻳﺎﻓﻲﻗﻮﻟﻪ:}ﻗﺎﻝﺭﺏﺃﻧﻰ
ﻳﻜﻮﻥﻟﻲﻏﻼﻡ{)ﺁﻝﻋﻤﺮﺍﻥ،(40:
ﻣﻊﻋﻠﻤﻪﺑﻘﺪﺭﺓﺍﻟﻠﻪﻋﻠﻰﺷﻲﺀ؟
ﻓﺎﻟﺠﻮﺍﺏ:ﺃﻥﺍﺳﺘﻔﻬﺎﻣﻪﺇﻧﻤﺎﻫﻮ
ﻋﻠﻰﺳﺒﻴﻞﺍﻻﺳﺘﻌﻼﻡﻭﺍﻻﺳﺘﺨﺒﺎﺭ؛
ﻷﻧﻪﻟﻢﻳﻜﻦﻳﻌﻠﻢﺃﻥﺍﻟﻠﻪﺳﻴﺮﺯﻗﻪ
ﺑـﻳﺤﻴﻰﻋﻦﻃﺮﻳﻖﺯﻭﺟﺘﻪ ﺍﻟﻌﺎﻗﺮ،
ﺃﻭﻋﻦ ﻃﺮﻳﻖﺍﻟﺰﻭﺍﺝ ﺑﺎﻣﺮﺃﺓ ﺃﺧﺮﻯ،
ﻓﺎﺳﺘﻔﻬﻢﻋﻦﺍﻟﺤﻘﻴﻘﺔﻟﻴﻌﺮﻓﻬﺎ.
ﻭﻳﺠﻮﺯﺃﻥﻳﻜﻮﻥﺍﻟﻤﻘﺼﻮﺩ
ﺑﺎﻻﺳﺘﻔﻬﺎﻡﺍﻟﺘﻌﺠﺐﻭﺍﻟﺴﺮﻭﺭﺑﻬﺬﺍ
ﺍﻷﻣﺮ ﺍﻟﻌﺠﻴﺐ ﺍﻟﺨﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ،ﺭﺯﻗﻪ
ﺍﻟﻠﻪﺍﻟﻮﻟﺪﻣﻊﺗﻘﺪﻡﺳﻨﻪﻭﺳﻦ
ﺯﻭﺟﺘﻪ.
ﻭﻳﺠﻮﺯﺃﻥﻳﻜﻮﻥﺍﻟﻤﻘﺼﻮﺩ
ﺑﺎﻻﺳﺘﻔﻬﺎﻡﺍﻻﺳﺘﺒﻌﺎﺩﻟﻤﺎﺟﺮﺕﺑﻪ
ﺍﻟﻌﺎﺩﺓ ﻣﻦ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﻐﻼﻡ ﻣﻊ ﺗﻘﺪﻡ
ﺳﻨﻪﻭﺳﻦﺯﻭﺟﺘﻪ,ﻭﻟﻴﺲ
ﺍﻟﻤﻘﺼﻮﺩﺍﺳﺘﺤﺎﻟﺔﺫﻟﻚﺇﻟﻰﻗﺪﺭﺓ
ﺍﻟﻠﻪﺗﻌﺎﻟﻰ؛ﻷﻧﻪﻻﻳﻌﺠﺰﻩﺳﺒﺤﺎﻧﻪ
ﺷﻲﺀ ﻓﻲ ﺍﻷﺭﺽ ﻭﻻ ﻓﻲ ﺍﻟﺴﻤﺎﺀ.
-ﺧﺎﻃﺐﺯﻛﺮﻳﺎﺭﺑﻪ:}ﻗﺎﻝﺭﺏﺃﻧﻰ
ﻳﻜﻮﻥﻟﻲﻏﻼﻡ{ﻣﻊﺃﻥﺍﻟﻨﺪﺍﺀﻟﻪ
ﺻﺪﺭﻣﻦﺍﻟﻤﻼﺋﻜﺔ}ﻓﻨﺎﺩﺗﻪ
ﺍﻟﻤﻼﺋﻜﺔ؛{ﻟﻺﺷﻌﺎﺭﺑﺎﻟﻤﺒﺎﻟﻐﺔﻓﻲ
ﺍﻟﺘﻀﺮﻉ،ﻭﺃﻧﻪﻗﺪﻃﺮﺡﺍﻟﻮﺳﺎﺋﻂ،
ﻭﺍﺗﺠﻪﺇﻟﻰﺧﺎﻟﻘﻪﻣﺒﺎﺷﺮﺓﺑﺸﻜﺮﻩ.
ﻭﻳﻈﻬﺮﺍﻟﺘﻌﺠﺐﻣﻦﻗﺪﺭﺗﻪ؛ﻷﻧﻪ
ﺳﺒﺤﺎﻧﻪﺃﻋﻄﺎﻩﻣﺎﻟﻢﺗﺠﺮِﺍﻟﻌﺎﺩﺓ
ﺑﻪ.
-ﻗﻮﻟﻪﺗﻌﺎﻟﻰ:}ﻗﺎﻝﻛﺬﻟﻚﺍﻟﻠﻪ
ﻳﻔﻌﻞﻣﺎﻳﺸﺎﺀ{)ﺁﻝﻋﻤﺮﺍﻥ،(40:
ﺃﻱ:ﻣﺜﻞﺫﻟﻚﺍﻟﻔﻌﻞﺍﻟﻌﺠﻴﺐ،
ﻭﺍﻟﺼﻨﻊﺍﻟﺒﺪﻳﻊﺍﻟﺬﻱﺭﺃﻳﺘﻪﻣﻦﺃﻥ
ﻳﻜﻮﻥﻟﻚﻭﻟﺪ،ﻭﺃﻧﺖﺷﻴﺦﻛﺒﻴﺮ،
ﻭﺍﻣﺮﺃﺗﻚﻋﺎﻗﺮ،ﻣﺜﻞﺫﻟﻚﺍﻟﻔﻌﻞ
ﻳﻔﻌﻞﺍﻟﻠﻪﻣﺎﻳﺸﺎﺀﺃﻥﻳﻔﻌﻠﻪ؛ﻷﻧﻪ
ﺳﺒﺤﺎﻧﻪﻫﻮﺧﺎﻟﻖﺍﻷﺳﺒﺎﺏ
ﻭﺍﻟﻤﺴﺒَّﺒَﺎﺕ،ﻭﻻﻳﻌﺠﺰﻩﺷﻲﺀﻓﻲ
ﺍﻷﺭﺽﻭﻻﻓﻲﺍﻟﺴﻤﺎﺀ،ﻭﺑﻘﺪﺭﺗﻪ
ﺃﻥﻳﻐﻴﺮﻣﺎﺟﺮﺕﺑﻪﺍﻟﻌﺎﺩﺍﺕﺑﻴﻦ
ﺍﻟﻨﺎﺱ.
-ﻗﻮﻟﻪﺳﺒﺤﺎﻧﻪ:}ﻗﺎﻝﺭﺏﺍﺟﻌﻞ
ﻟﻲﺁﻳﺔﻗﺎﻝﺁﻳﺘﻚﺃﻻﺗﻜﻠﻢﺍﻟﻨﺎﺱ
ﺛﻼﺛﺔﺃﻳﺎﻡﺇﻻﺭﻣﺰﺍ{)ﺁﻝ
ﻋﻤﺮﺍﻥ،(41:ﻗﺎﻝﺍﻟﺰﻣﺨﺸﺮﻱ:
ﻭﺇﻧﻤﺎﺧَﺺَّﺗﻜﻠﻴﻢﺍﻟﻨﺎﺱ؛ﻟِﻴُﻌْﻠِﻤَﻪ
ﺃﻧﻪﻳﺤﺒﺲﻟﺴﺎﻧﻪﻋﻦﺍﻟﻘﺪﺭﺓﻋﻠﻰ
ﺗﻜﻠﻴﻤﻬﻢﺧﺎﺻﺔ،ﻣﻊﺇﺑﻘﺎﺀﻗﺪﺭﺗﻪ
ﻋﻠﻰﺍﻟﺘﻜﻠﻢﺑﺬﻛﺮﺍﻟﻠﻪ،ﻭﻟﺬﻟﻚﻗﺎﻝ:
}ﻭﺍﺫﻛﺮﺭﺑﻚﻛﺜﻴﺮﺍﻭﺳﺒﺢﺑﺎﻟﻌﺸﻲ
ﻭﺍﻹﺑﻜﺎﺭ،{ﻳﻌﻨﻲﻓﻲﺃﻳﺎﻡﻋﺠﺰﻙ
ﻋﻦﺗﻜﻠﻴﻢﺍﻟﻨﺎﺱ،ﻭﻫﻲﻣﻦﺍﻵﻳﺎﺕ
ﺍﻟﺒﺎﻫﺮﺓ.ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ:ﺇﻥﺯﻛﺮﻳﺎ
ﻋﻨﺪﻣﺎﻃﻠﺐﺁﻳﺔﻳﻌﺮﻑﺑﻬﺎﺃﻥ
ﺯﻭﺟﺘﻪﻗﺪﺣﻤﻠﺖﺑﻬﺬﺍﺍﻟﻐﻼﻡﺍﻟﺬﻱ
ﺑﺸﺮﻩﺍﻟﻠﻪﺑﻪ،ﺃﺧﺒﺮﻩﺳﺒﺤﺎﻧﻪﺃﻥ
ﺍﻟﻌﻼﻣﺔﻋﻠﻰﺫﻟﻚﺃﻥﻳﻮﻓﻖﺇﻟﻰ
ﺧﻠﻮﺹﻧﻔﺴﻪﻣﻦﺷﻮﺍﻏﻞﺍﻟﺪﻧﻴﺎ،
ﺣﺘﻰﺇﻧﻪﻟﻴﺠﺪﻧﻔﺴﻪﻣﺘﺠﻬﺎًﺍﺗﺠﺎﻫﺎً
ﻛﻠﻴﺎًﺇﻟﻰﺫﻛﺮﺍﻟﻠﻪ،ﻭﺗﻤﺠﻴﺪﻩ
ﻭﺗﺴﺒﻴﺤﻪ،ﺩﻭﻥﺃﻥﻳﻜﻮﻥﻋﻨﺪﻩﺃﻱ
ﺩﺍﻓﻊﺇﻟﻰﻛﻼﻡﺍﻟﻨﺎﺱ،ﺃﻭ
ﻣﺨﺎﻟﻄﺘﻬﻢ ﻣﻊ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺫﻟﻚ.
-ﻓﻲﺳﻮﺭﺓﺍﻷﻧﺒﻴﺎﺀﺑﻌﺪﺍﻟﺪﻋﻮﺍﺕ
ﺍﻟﺼﺎﻟﺤﺎﺕﺍﻟﺘﻲﺗﻀﺮﻉﺑﻬﺎﺯﻛﺮﻳﺎ
ﺇﻟﻰﺧﺎﻟﻘﻪ،ﺟﺎﺀﺍﻟﺠﻮﺍﺏﺍﻟﺮﺑﺎﻧﻲ:
}ﻓﺎﺳﺘﺠﺒﻨﺎﻟﻪﻭﻭﻫﺒﻨﺎﻟﻪﻳﺤﻴﻰ
ﻭﺃﺻﻠﺤﻨﺎﻟﻪﺯﻭﺟﻪ{)ﺍﻷﻧﺒﻴﺎﺀ،(90:
ﻭﺍﻟﻤﺮﺍﺩﻣﻦ}ﻭﺃﺻﻠﺤﻨﺎﻟﻪﺯﻭﺟﻪ{
ﺃﻱ:ﺟﻌﻠﻨﺎﻫﺎﺗﻠﺪﺑﻌﺪﺃﻥﻛﺎﻧﺖ
ﻋﻘﻴﻤﺎً؛ ﺗﻜﺮﻳﻤﺎً ﻟﻪ ﻭﺭﺣﻤﺔ ﺑﻪ.
ﺍﻟﻌِﺒَﺮﺍﻟﻤﺴﺘﻔﺎﺩﺓﻣﻦﻗﺼﺔﺯﻛﺮﻳﺎ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺃﻭﻻً:ﻗﺮﺭﺕﻫﺬﻩﺍﻟﻘﺼﺔﻗﻀﻴﺔ
ﻋﺎﻣﺔ،ﻣﻔﺎﺩﻫﺎﺃﻥ ﺍﻟﻠﻪﺗﻌﺎﻟﻰ ﻳﻔﻌﻞ
ﻣﺎﻳﺸﺎﺀﺃﻥﻳﻔﻌﻠﻪ،ﺩﻭﻥﺗﻘﻴﺪ
ﺑﺎﻷﺳﺒﺎﺏﻭﺍﻟﻤﺴﺒﺒﺎﺕﻭﺍﻟﻌﺎﺩﺍﺕ،
ﻭﻫﻮﺍﻟﻔﻌﺎﻝﻟﻤﺎﻳﺮﻳﺪ.ﻓﻘﺪﺭﺗﻪ
ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﻌﺠﺰﻫﺎ ﺷﻲﺀ.
ﺛﺎﻧﻴﺎً:ﺍﻟﺤﺾﻋﻠﻰﺍﻹﻛﺜﺎﺭﻣﻦﺫﻛﺮ
ﺍﻟﻠﻪ،ﻭﻣﻦﺗﺴﺒﻴﺤﻪﻭﺗﻤﺠﻴﺪﻩ؛ﻷﻧﻪ
ﺑﺬﻛﺮﺍﻟﻠﻪﺗﻄﻤﺌﻦﺍﻟﻘﻠﻮﺏ،ﻭﺗﺴﻜﻦ
ﺍﻟﻨﻔﻮﺱ،ﻭﺗﻐﺴﻞﺍﻟﺨﻄﺎﻳﺎ
ﻭﺍﻟﺬﻧﻮﺏ.
ﺛﺎﻟﺜﺎً:ﺃﻥﺍﻟﻌﻘﻼﺀﻣﻦﺍﻟﻨﺎﺱ
ﻳﻠﺠﺆﻭﻥﺇﻟﻰﺧﺎﻟﻘﻬﻢﻋﺰﻭﺟﻞ؛
ﻟﻜﻲﻳﺮﺯﻗﻬﻢﺍﻟﺬﺭﻳﺔﺍﻟﺼﺎﻟﺤﺔ،
ﻭﺍﻷﻭﻻﺩﺍﻟﺮﺍﺷﺪﻳﻦ،ﺍﻟﺬﻳﻦ ﻳﺨﻠﺼﻮﻥ
ﻋﺒﺎﺩﺗﻬﻢﻟﻠﻪ،ﻭﻳﺒﺬﻟﻮﻥﺃﻣﻮﺍﻟﻬﻢ
ﻭﺃﻧﻔﺴﻬﻢﻣﻦﺃﺟﻞﺇﻋﻼﺀﻛﻠﻤﺔ
ﺍﻟﺤﻖ،ﻭﻧﺸﺮﺍﻟﻔﻀﺎﺋﻞ،ﻭﻧﺒﺬ
ﺍﻟﺮﺫﺍﺋﻞ.
ﺭﺍﺑﻌﺎً:ﺃﻥﺍﻟﺪﻋﺎﺀﻣﺘﻰﺻﺪﺭﻣﻦ
ﻗﻠﺐﺳﻠﻴﻢ،ﻭﻟﺴﺎﻥﺻﺎﺩﻕ،ﻛﺎﻥ
ﻣﺮﺟﻮ ﺍﻟﻘﺒﻮﻝ،ﻭﺟﺪﻳﺮ ﺑﺎﻹﺟﺎﺑﺔ.
ﺧﺎﻣﺴﺎً:ﻗﺎﻝﺍﻟﻘﺮﻃﺒﻲ:ﺩﻝﻗﻮﻟﻪ
ﺗﻌﺎﻟﻰ:}ﺭﺏﻫﺐﻟﻲﻣﻦﻟﺪﻧﻚ
ﺫﺭﻳﺔﻃﻴﺒﺔ{ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻮﻟﺪ،ﻭﻫﻲ
ﺳﻨﺔﺍﻟﻤﺮﺳﻠﻴﻦﻭﺍﻟﺼﺪﻳﻘﻴﻦ،ﻗﺎﻝ
ﺍﻟﻠﻪﺗﻌﺎﻟﻰ} :ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺭﺳﻼ ﻣﻦ
ﻗﺒﻠﻚﻭﺟﻌﻠﻨﺎﻟﻬﻢﺃﺯﻭﺍﺟﺎﻭﺫﺭﻳﺔ{
)ﺍﻟﺮﻋﺪ.(38:ﻭﻗﺪﺗﺮﺟﻢﺍﻟﺒﺨﺎﺭﻱ
ﻋﻠﻰﻫﺬﺍ)ﺑﺎﺏﻃﻠﺐﺍﻟﻮﻟﺪ.(ﻭﻗﺎﻝ
ﺻﻠﻰﺍﻟﻠﻪﻋﻠﻴﻪﻭﺳﻠﻢﻷﺑﻰﻃﻠﺤﺔ
ﺣﻴﻦﻣﺎﺕﺍﺑﻨﻪ:)ﺃﻋﺮﺳﺘﻢﺍﻟﻠﻴﻠﺔ(؟
ﻗﺎﻝ:ﻧﻌﻢ.ﻗﺎﻝ:)ﺑﺎﺭﻙﺍﻟﻠﻪﻟﻜﻤﺎ
ﻓﻲﻏﺎﺑﺮﻟﻴﻠﺘﻜﻤﺎ،(ﻗﺎﻝ:ﻓﺤﻤﻠﺖ.
ﻭﺍﻷﺧﺒﺎﺭﻓﻲﻫﺬﺍﺍﻟﻤﻌﻨﻰﻛﺜﻴﺮﺓ
ﺗﺤﺚﻋﻠﻰﻃﻠﺐﺍﻟﻮﻟﺪﻭﺗﻨﺪﺏﺇﻟﻴﻪ؛
ﻟﻤﺎﻳﺮﺟﻮﻩﺍﻹﻧﺴﺎﻥﻣﻦﻧﻔﻌﻪﻓﻲ
ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﻣﻮﺗﻪ
