ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﺍﳌﻘﺪﻣﺔ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ . ﻭﺑﻌﺪ... ﻓﻬﺬﻩ ﻗﺼﺔ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻣﺎ ﺣﺪﺙ ﻟﻪ ﻣﻊ ﻗﻮﻣﻪ ﻧﺴﻮﻗﻬﺎ ﳌﺎ ﺫﻛﺮﻩ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻭﻛﹸﻠﺎ ﻧﻘﹸﺺ ﻋﻠﹶﻴﻚ ﻣِﻦ ﺃﹶﻧﺒﺎﺀِ ﺍﻟﺮﺳﻞِ ﻣﺎ ﻧﺜﹶﺒﺖ ﺑِﻪِ ﻓﹸﺆﺍﺩﻙ ﻓﻨﺴﻮﻗﻬﺎ ﻟﺘﺜﺒﻴﺖ ﺍﻟﻔﺆﺍﺩ ،ﻭﳌﺎ ﺫﻛﺮﻩ ﺍﷲ ﰲ ﻛﺘﺎﺑـﻪ ﺍﻟﻜﺮﱘ ﺣﻴﺚ ﻗﺎﻝ :ﻟﹶﻘﹶﺪ ﻛﹶﺎﻥﹶ ﻓِﻲ ﻗﹶﺼﺼِﻬِﻢ ﻋِﺒﺮﺓﹲ ﻟِـﺄﹸﻭﻟِﻲ ﺍﻟﹾﺄﹶﻟﹾﺒـﺎﺏِ ﻓﻨﺴﻮﻗﻬﺎ ﻟﻼﺗﻌﺎﻅ ﻭﺍﻻﻋﺘﺒﺎﺭ ،ﺳﺎﺋﻠﲔ ﺍﷲ ﺃﻥ ﻳﻨﻔﻌﻨﺎ ﺎ ﻭﲟﺎ ﻓﻴﻬﺎ ﻣـﻦ ﻓﻮﺍﺋﺪ ﻭﻋﱪ ،ﻭﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﺴﻠﻤﲔ. ﰒ ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺿﻤﻦ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﱵ ﳔﺮﺟﻬـﺎ ﻹﺧﻮﺍﻧﻨﺎ ﺗﺒﺎﻋﺎ ﻣﻈﻬﺮﻳﻦ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﱪٍ ﻭﻋﻈﺎﺕ ﻭﺁﺩﺍﺏ ﻭﺃﺣﻜـﺎﻡ ﻭﻣﻌﺎﻣﻼﺕ ﻭﻣﻌﺘﻘﺪﺍﺕ ،ﻓﺎﷲ ﺃﺳﺄﻝ ﺃﻥ ﳛﺸﺮﻧﺎ ﻣﻊ ﻫﺬﺍ ﺍﻟﺮﻫﻂ ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺃﻓﻀﻞ ﺻﻼﺓ ﻭﺃﰎ ﺗﺴﻠﻴﻢ ﻓﻬﻢ ﺃﺋﻤﺘﻨﺎ ،ﻭﻫﻢ ﻗﺪﻭﺗﻨﺎ ﻭﻫﻢ ﺳﺎﺩﺗﻨﺎ ،ﻭﻫﻢ ﻫﺪﺍﺗﻨﺎ ﺑﺈﺫﻥ ﺍﷲ ،ﻭﻓﻘﻨﺎ ﺍﷲ ﻭﺍﳌﺴﻠﻤﲔ ﻻﺗﺒـﺎﻋﻬﻢ ﻭﻳﺴﺮ ﻋﻠﻴﻨﺎ ﺍﻗﺘﻔﺎﺀ ﺁﺛﺎﺭﻫﻢ ﻭﲨﻌﻨﺎ ﻢ ﰲ ﺍﻟﻔﺮﺩﻭﺱ. ﻓﺈﱃ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﺷﻲﺀٍ ﻣﻦ ﻓﻘﻬﻬﺎ ﻭﻓﻮﺍﺋﺪﻫﺎ ،ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺳﻠﻢ ﻛﺘﺒﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻣﺼﻄﻔﻰ ﺑﻦ ﺍﻟﻌﺪﻭﻱ
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺑﻌﺾ ﺍﻟﻮﺍﺭﺩ ﻣﻦ ﺍﻵﻳﺎﺕ ﰲ ﺫﻛﺮ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﻭﺇِﻥﱠ ﻳﻮﻧﺲ ﻟﹶﻤِﻦ ﺍﻟﹾﻤﺮﺳﻠِﲔ * ﺇِﺫﹾ ﺃﹶﺑﻖ ﺇِﻟﹶﻰ
ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺍﻟﹾﻤﺸﺤﻮﻥِ * ﻓﹶﺴﺎﻫﻢ ﻓﹶﻜﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺪﺣﻀِﲔ * ﻓﹶﺎﻟﹾﺘﻘﹶﻤﻪ ﺍﻟﹾﺤـﻮ ﺕ ﻭﻫﻮ ﻣﻠِﻴﻢ * ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ * ﻟﹶﻠﹶﺒِﺚﹶ ﻓِﻲ ﺑﻄﹾﻨِﻪِ ﺇِﻟﹶﻰ ﻳـﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ * ﻓﹶﻨﺒﺬﹾﻧﺎﻩ ﺑِﺎﻟﹾﻌﺮﺍﺀِ ﻭﻫﻮ ﺳﻘِﻴﻢ * ﻭﺃﹶﻧﺒﺘﻨﺎ ﻋﻠﹶﻴﻪِ ﺷﺠﺮﺓﹰ ﻣِﻦ ﻳﻘﹾﻄِﲔٍ * ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻩ ﺇِﻟﹶﻰ ﻣِﹶﺌﺔِ ﺃﹶﻟﹾﻒٍ ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ * ﻓﹶﺂَﻣﻨﻮﺍ ﻓﹶﻤﺘﻌﻨﺎﻫﻢ ﺇِﻟﹶـﻰ ﺣِـﲔٍ
]ﺍﻟﺼﺎﻓﺎﺕ.[١٤٨ - ١٣٩ : ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺫﹶﺍ ﺍﻟﻨﻮﻥِ ﺇِﺫﹾ ﺫﹶﻫﺐ ﻣﻐﺎﺿِﺒﺎ ﻓﹶﻈﹶﻦ ﺃﹶﻥﹾ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ
ﻓﹶﻨﺎﺩﻯ ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧـﻲ ﻛﹸﻨـﺖ ﻣِـﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ * ﻓﹶﺎﺳﺘﺠﺒﻨﺎ ﻟﹶﻪ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻐﻢ ﻭﻛﹶﺬﹶﻟِﻚ ﻧﻨﺠِﻲ ﺍﻟﹾﻤـﺆﻣِﻨِﲔ
]ﺍﻷﻧﺒﻴﺎﺀ.[٨٨ - ٨٧ : ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﻓﹶﺎﺻﺒِﺮ ﻟِﺤﻜﹾﻢِ ﺭﺑﻚ ﻭﻟﹶﺎ ﺗﻜﹸﻦ ﻛﹶﺼﺎﺣِﺐِ ﺍﻟﹾﺤﻮ ِ ﺕ
ﺇِﺫﹾ ﻧﺎﺩﻯ ﻭﻫﻮ ﻣﻜﹾﻈﹸﻮﻡ * ﻟﹶﻮﻟﹶﺎ ﺃﹶﻥﹾ ﺗﺪﺍﺭﻛﹶﻪ ﻧِﻌﻤﺔﹲ ﻣِﻦ ﺭﺑﻪِ ﻟﹶﻨﺒِـﺬﹶ ﺑِـﺎﻟﹾﻌﺮﺍﺀِ ﻭﻫﻮ ﻣﺬﹾﻣﻮﻡ * ﻓﹶﺎ ﺟﺘﺒﺎﻩ ﺭﺑﻪ ﻓﹶﺠﻌﻠﹶﻪ ﻣِﻦ ﺍﻟـﺼﺎﻟِﺤِﲔ] ﺍﻟﻘﻠـﻢ- ٤٨ :
.[٥٠ ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﺇِﻧﺎ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻴﻚ ﻛﹶﻤﺎ ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﻧﻮﺡٍ ﻭﺍﻟﻨﺒِﻴﲔ
ﻣِﻦ ﺑﻌﺪِﻩِ ﻭﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻰ ﺇِﺑﺮﺍﻫِﻴﻢ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹶ ﻭﺇِﺳﺤﺎﻕ ﻭﻳﻌﻘﹸﻮﺏ ﻭﺍﻟﹾﺄﹶﺳﺒﺎ ِ ﻁ ﻭﻋِﻴﺴﻰ ﻭﺃﹶﻳﻮﺏ ﻭﻳﻮﻧﺲ ﻭﻫﺎﺭﻭﻥﹶ ﻭﺳﻠﹶﻴﻤﺎﻥﹶ ﻭﺁَﺗﻴﻨﺎ ﺩﺍﻭﻭﺩ ﺯﺑﻮﺭﺍ]ﺍﻟﻨﺴﺎﺀ.[١٦٣ : ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﻛﹶﺎﻧﺖ ﻗﹶﺮﻳﺔﹲ ﺁَﻣﻨﺖ ﻓﹶﻨﻔﹶﻌﻬﺎ ﺇِﳝﺎﻧﻬﺎ ﺇِﻟﱠﺎ ﻗﹶـﻮﻡ ﻳﻮﻧﺲ ﻟﹶﻤﺎ ﺁَﻣﻨﻮﺍ ﻛﹶﺸﻔﹾﻨﺎ ﻋﻨﻬﻢ ﻋﺬﹶﺍﺏ ﺍﻟﹾﺨِﺰﻱِ ﻓِـﻲ ﺍﻟﹾﺤﻴـﺎﺓِ ﺍﻟـﺪﻧﻴﺎ
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻭﻣﺘﻌﻨﺎﻫﻢ ﺇِﻟﹶﻰ ﺣِﲔٍ] ﻳﻮﻧﺲ.[٩٨ : ﺑﻌﺾ ﻣﻌﺎﱐ ﻣﻔﺮﺩﺍﺕ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻬﻢ ﺍﷲ ﳍﺪﺍﻳﺔ ﺍﳋﻠﻖ. ﺍﻟﹾﻤﺮﺳﻠِﲔ ﻓﺮ ﺃﹶﺑﻖ ﺍﻟﹾﻔﹸﻠﹾـــــﻚِ ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﻜﺒﲑﺓ ﺍﳌﻤﺘﻠﺌﺔ ﺍﻟﹾﻤﺸﺤﻮﻥِ ﻗﺎﺭﻉ )ﺃﺟﺮﻯ ﺍﻟﻘﺮﻋﺔ(. ﻓﹶﺴﺎﻫﻢ ﺍﳌﻐﻠﻮﺑﲔ )ﺍﻟﺬﻳﻦ ﻭﻗﻌﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺮﻋﺔ( ﺍﻟﹾﻤﺪﺣﻀِﲔ ﺍﺑﺘﻠﻌﻪ. ﻓﹶﺎﻟﹾﺘﻘﹶﻤﻪ ﻣﻜﺘﺴﺐ ﺍﻟﻠﻮﻡ -ﻓﻌﻞ ﻣﺎ ﻳﻼﻡ ﻋﻠﻴﻪ -ﻣﺬﻧﺐ ﻣﻠِﻴﻢ ﺍﳌﹸﺼﻠﲔ -ﺍﳌﻜﺜﺮﻳﻦ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ ﺍﻟﹾﻤﺴﺒﺤِﲔ ﻟﹶﻠﹶﺒِﺚﹶ ﻓِﻲ ﺑﻄﹾﻨِﻪِ ﺇِﻟﹶﻰ ﻟﻜﺎﻥ ﺑﻄﻦ ﺍﳊﻮﺕ ﻟﻪ ﻗﱪﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ. ﻳﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ ﺃﻟﻘﻴﻨﺎﻩ -ﻃﺮﺣﻨﺎﻩ. ﻓﹶﻨﺒﺬﹾﻧﺎﻩ ﺍﻟﺴﺎﺣﻞ -ﺍﻟﻴﺒﺲ ﻣﻦ ﺍﻟﺸﻂﹼ -ﺃﺭﺽ ﻟـﻴﺲ ﺑِﺎﻟﹾﻌﺮﺍﺀِ ﻓﻴﻬﺎ ﻧﺒﺎﺕ ﻭﻻ ﺷﻲﺀ ﻳﺴﺘﺘﺮ ﺑﻪ. ﻣﺮﻳﺾ. ﺳﻘِﻴﻢ ﺍﻟﻴﻘﻄﲔ ﺍﻟﻘﺮﻉ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ).(١ ﻳﻘﹾﻄِﲔٍ ) (1ﻭﻗﺪ ﺻﺢ ﺃﻳﻀﺎ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﻴﻘﻄﲔ ﺍﻟﻘﺮﻉ ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ: ﻛﻞ ﻧﺒﺎﺕ ﻟﻴﺲ ﻟﻪ ﺳﺎﻕ ﻓﻬﻮ ﻳﻘﻄﲔ ،ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﺇﺎ ﺷﺠﺮﺓ ﲰﺎﻫﺎ ﺍﷲ ﺬﺍ ﺍﻻﺳﻢ.
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺑﻞ ﻳﺰﻳﺪﻭﻥ. ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ ﺇﱃ ﺑﻠﻮﻍ ﺁﺟﺎﳍﻢ ﺑﺎﳌﻮﺕ. ﺇِﻟﹶﻰ ﺣِﲔٍ ﺻﺎﺣﺐ ﺍﻟﻨﻮﻥ ،ﻭﻫﻮ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺃﻃﻠﻖ ﻭﺫﹶﺍ ﺍﻟﻨﻮﻥِ ﻋﻠﻴﻪ »ﺫﺍ ﺍﻟﻨﻮﻥ« ﻷﻥ ﺍﳊﻮﺕ ﺍﻟﺘﻘﻤﻪ. ﻣﻐﺎﺿﺒﺎ ﻗﻮﻣﻪ -ﻏﺎﺿﺐ ﻋﻠﻴﻬﻢ ﻭﻣﻨﻬﻢ ﻣﻐﺎﺿِﺒﺎ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ ﻟﻦ ﻧﻀﻴﻖ ﻋﻠﻴﻪ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﻣﺎ ﺍﺑﺘﻠﹶﺎﻩ ﻓﹶﻘﹶﺪﺭ ﻋﻠﹶﻴﻪِ ﺭِ ﺯﻗﹶﻪ ﻭﻗﻮﻟـﻪ ﺗﻌـﺎﱃ :ﺇِﻥﱠ ﺭﺑﻚ ﻳﺒﺴﻂﹸ ﺍﻟﺮﺯﻕ ﻟِﻤﻦ ﻳﺸﺎﺀُ ﻭﻳﻘﹾﺪِﺭ ﻇﻠﻤﺔ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ،ﻭﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ ﺍﻟﺒﻬﻴﻢ ﻭﻇﻠﻤﺔ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﺑﻄﻦ ﺍﳊﻮﺕ. ﻟﻘﻀﺎﺀ ﺭﺑﻚ. ﻟِﺤﻜﹾﻢِ ﺭﺑﻚ ﻛﹶــــﺼﺎﺣِﺐِ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ. ﺍﻟﹾﺤﻮﺕِ ﺩﻋﺎ. ﻧﺎﺩﻯ ﳑﺘﻠﺊ ﳘﺎ ﻭﻏﻤﺎ. ﻣﻜﹾﻈﹸﻮﻡ ﺃﺩﺭﻛﺘﻪ. ﺗﺪﺍﺭﻛﹶﻪ ﻟﻄﹸﺮﺡ. ﻟﹶﻨﺒِﺬﹶ ﻋﻠﻴﻪ ﺫﻡ ﻣﻦ ﺭﺑﻪ -ﻏﲑ ﻣﺮﺿﻲ ﻋﻠﻴﻪ - ﻣﺬﹾﻣﻮﻡ
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻭﺑﻌﺪ: * ﻓﻬﺬﺍ ﻧﱯ ﺍﷲ ﺍﻟﻜﺮﱘ ﻳﻮﻧﺲ . ﺇﻧﻪ ﺫﻭ ﺍﻟﻨﻮﻥ )!! (١ ﺇﻧﻪ ﺻﺎﺣﺐ ﺍﳊﻮﺕ !! * ﺇﻧﻪ ﻳﻮﻧﺲ ﺑﻦ ﻣﺘﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ. ﻛﺬﺍ ﻧﺴﺒﻪ ﺍﻟﻨﱯ . ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ) (٢ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ» :ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪٍ ﺃﻥ ﻳﻘﻮﻝﹶ ﺇﱐ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﺘﻰ« ﻭﻧﺴﺒﻪ ﺇﱃ ﺃﺑﻴﻪ. * ﻓﻌﻠﻰ ﺫﻟﻚ ﻓﻤﺘﻰ ﻫﻮ ﺃﺑﻮﻩ!! * ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺃﻣﺮﻧﺎ ﺍﷲ ﺑﺎﻟﺘﺄﺳﻲ ﻢ ﻭﺍﻻﻗﺘﺪﺍﺀ ﻢ. ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﺇِﺳﻤﺎﻋِﻴﻞﹶ ﻭﺍﻟﹾﻴﺴﻊ ﻭﻳﻮﻧﺲ ﻭﻟﹸﻮﻃﹰﺎ ﻭﻛﹸﻠﺎ ﻓﹶﻀﻠﹾﻨﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﱠﺬِﻳﻦ ﻫﺪﻯ ﺍﻟﻠﱠﻪ ﻓﹶﺒِﻬﺪﺍﻫﻢ ﺍﻗﹾﺘﺪِﻩِ]ﺍﻷﻧﻌﺎﻡ.[٩٠ - ٨٦ : * ﺇﻧﻪ ﻧﱯ ﻣﻦ ﺍﳌﺴﺒﺤﲔ ﺍﳌﻨﻴﺒﲔ ﺇﱃ ﺭﻢ ﻭﺍﷲ ﻳﻘﻮﻝ ﻭﺍﺗﺒِﻊ ﺳﺒِﻴﻞﹶ ﻣﻦ ﺃﹶﻧﺎﺏ ﺇِﻟﹶﻲ. * ﺇﻧﻪ ﻧﱯ ﺃﹸﻭﰐ ﺃﻳﻀﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻨﺒﻮﺓ. ﺇﺫ ﺍﷲ ﻗﺎﻝ ﰲ ﺷﺄﻥ ﻫﺆﻻﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻨﺎ ﺫﻛﺮﻫﻢ :ﺃﹸﻭﻟﹶﺌِﻚ ﺍﻟﱠﺬِﻳﻦ ﺁَﺗﻴﻨﺎﻫﻢ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﹾﺤﻜﹾﻢ ﻭﺍﻟﻨﺒﻮﺓﹶ. ) (1ﻭﺃﻃﻠﻖ ﻋﻠﻴﻪ )ﺫﻭ ﺍﻟﻨﻮﻥ( ،ﻻﻟﺘﻘﺎﻡ ﺍﳊﻮﺕ ﻟﻪ ،ﻭﺍﻟﻨﻮﻥ ﻫﻮ ﺍﳊﻮﺕ. ) (2ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٣٤١٣
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
* ﻟﻘﺪ ﺳﺒﺢ ﻫﺬﺍ ﺍﻟﻨﱯ ﻭﻧﺎﺩﻯ ﻭﺩﻋﺎ ﰲ ﻣﻜﺎﻥ ﱂ ﻧﻌﻠﻢ ﺃﻥ ﺃﺣـﺪﺍ ﻣﻦ ﺍﻟﺒﺸﺮ ﺳﺒﺢ ﻓﻴﻪ ﻭﺩﻋﺎ ﻭﻧﺎﺩﻯ! ﻟﻘﺪ ﺳﺒﺢ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ. * ﺇﻧﻪ ﻣﻦ ﺍﻟﺼﺎﳊﲔ !! * ﺇﻧﻪ ﻧﱯ ﻣﺠﺘﱮ ﳐﺘﺎﺭ!! ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺷﺄﻥ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ :ﻓﹶﺎ ﺟﺘﺒﺎﻩ ﺭﺑﻪ ﻓﹶﺠﻌﻠﹶﻪ ﻣِـﻦ ﺍﻟﺼﺎﻟِﺤِﲔ. * ﻟﻘﺪ ﺁﻣﻦ ﻣﻦ ﻗﻮﻡ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻣﺎﺋﺔﹸ ﺃﻟﻒ ﺃﻭ ﻳﺰﻳﺪﻭﻥ! ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻩ ﺇِﻟﹶﻰ ﻣِﹶﺌﺔِ ﺃﹶﻟﹾـﻒٍ ﺃﹶﻭ ﻳﺰِﻳـﺪﻭﻥﹶ * ﻓﹶـﺂَﻣﻨﻮﺍ ﻓﹶﻤﺘﻌﻨﺎﻫﻢ ﺇِﻟﹶﻰ ﺣِﲔٍ. ﻟﻘﺪ ﺳﻤﻴﺖ ﺳﻮﺭﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺑﺎﺳﻢ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜـﺮﱘ ،ﺃﻻ ﻭﻫﻲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ!! * ﻓﺈﱃ ﺷﻲﺀ ﻣﻦ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﺳﲑﺗﻪ ﺳﺎﺋﻠﲔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻌﻨﺎ ﺎ ﻭﺍﳌﺴﻠﻤﲔ. * ﻟﻘﺪ ﺃﺭﺳﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺇﱃ ﺃﻫﻞ ﺑﻠﺪﺓ ﻳﻘﺎﻝ ﳍﺎ »ﻧﻴﻨﻮﻯ«) (١ﻣﻦ ﺃﺭﺽ »ﺍﳌﻮﺻﻞ« ﺑﺎﻟﻌﺮﺍﻕ ،ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺣﺬﱠﺭﻫﻢ ﻣﻦ ﻋﺎﻗﺒﺔ ﻛﻔﺮﻫﻢ ﺍﻟـﺬﻳﻦ ﻫـﻢ ﻋﻠﻴـﻪ، ﻭﺣﺬﱠﺭﻫﻢ ﻣﻦ ﻣﻐﺒﺔ ﻋﺼﻴﺎﻢ ،ﻓﺄﺑﻮﺍ ﻋﻠﻴﻪ ،ﻭﲤﺮﺩﻭﺍ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﺧﺎﻟﻔﻮﻩ ﻭﻋﺼﻮﻩ ،ﻓﻐﻀﺐ ﻣﻨﻬﻢ ﻭﺗﻌﺠﻞ ﻭﺧﺮﺝ ﻣﻦ ﺑﻼﺩﻫﻢ ﻣﻦ ﻏﲑ ﺇﺫﻥ ﻣﻦ ﺍﷲ ﻟﻪ ﺑﺎﳋﺮﻭﺝ ) ،(٢ﻭﺗﺮﻙ ﳍﻢ ﺑﻼﺩﻫﻢ ﻭﺍﲡﻪ ﺇﱃ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ،ﻇﻨـﺎ ) (1ﻭﻗﺪ ﺻﺢ ﺍﻟﺴﻨﺪ ﺑﺬﻟﻚ ﺇﱃ ﻗﺘﺎﺩﺓ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ. ) (2ﻭﻛﺎﻥ ﻫﺬﺍ ﻋﻦ ﺍﺟﺘﻬﺎﺩ ﻣﻨﻪ ،ﻟﺼﻨﻴﻊ ﻗﻮﻣﻪ ﺍﻟﺬﻱ ﺻﻨﻌﻮﻩ ﻣﻦ ﺍﻟﺘﻜﺬﻳﺐ، ﻭﻟﻴﺲ ﻓﻴﻪ ﺗﻌﻤﺪ ﳐﺎﻟﻔﺔ ﺃﻣﺮ ﺍﷲ ،ﻭﻟﻴﺲ ﻓﻴﻪ ﺗﻌﻤﺪ ﺍﻟﻌﺼﻴﺎﻥ ﺃﺑﺪﺍ ،ﻓﺎﻷﻧﺒﻴﺎﺀ ﺻﻔﻮﺓ ﻭﺧﲑﺓ ﺧﻠﻖ ﺍﷲ.
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻣﻨﻪ ﺃﻥ ﻟﻦ ﻳﻌﺎﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﺠﺮ ﻭﺍﻟﻐﻀﺐ ﻭﺍﻟﻌﺠﻠﺔ ﰲ ﺍﳋﺮﻭﺝ. ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺫﹶﺍ ﺍﻟﻨﻮﻥِ ﺇِﺫﹾ ﺫﹶﻫﺐ ﻣﻐﺎﺿِﺒﺎ ﻓﹶﻈﹶﻦ ﺃﹶﻥﹾ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ
ﻋﻠﹶﻴﻪِ ﻓﹶﻨﺎﺩﻯ ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِـﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ.
* ﺃﻣﺎ ﻗﻮﻣﻪ ﻓﻤﺎﺫﺍ ﺻﻨﻌﻮﺍ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؟!! ﺇﻢ ﻓﻜﺮﻭﺍ ﻓﻴﻤﺎ ﺗﻮﻋﺪﻫﻢ ﺑﻪ ﻧﺒﻴﻬﻢ ﺇﻥ ﱂ ﻳﺆﻣﻨﻮﺍ!! ﺇﻢ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻻ ﻳﻜﺬﺑﻮﻥ ﻓﻤﻦ ﰒﱠ ﺃﻳﻘﻨﻮﺍ ﺑﱰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻴﻬﻢ ﺇﻥ ﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻭﻋﻨﺎﺩﻫﻢ! ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺬﻑ ﺫﻟﻚ ﰲ ﻗﻠﻮﻢ ﻓﻤـﻦ ﰒﱠ ﺁﻣﻨـﻮﺍ ﻓﻨﻔﻌﻬﻢ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﻛﹶﺎﻧﺖ ﻗﹶﺮﻳﺔﹲ ﺁَﻣﻨﺖ ﻓﹶﻨﻔﹶﻌﻬﺎ
ﺇِﳝﺎﻧﻬﺎ ﺇِﻟﱠﺎ ﻗﹶﻮﻡ ﻳﻮﻧﺲ ﻟﹶﻤﺎ ﺁَﻣﻨﻮﺍ ﻛﹶﺸﻔﹾﻨﺎ ﻋﻨﻬﻢ ﻋﺬﹶﺍﺏ ﺍﻟﹾﺨِﺰﻱِ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﻌﻨﺎﻫﻢ ﺇِﻟﹶﻰ ﺣِﲔٍ] ﻳﻮﻧﺲ.[٩٨ :
ﻓﺎﻹﳝﺎﻥ ﻳﻨﻔﻊ ﰲ ﺩﻓﻊ ﺍﻟﻌﺬﺍﺏ ﻏﺎﻳﺔ ﺍﻟﻨﻔﻊ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻣﺎ ﻳﻔﹾﻌﻞﹸ ﺍﻟﻠﱠﻪ ﺑِﻌـﺬﹶﺍﺑِﻜﹸﻢ ﺇِﻥﹾ ﺷـﻜﹶﺮﺗﻢ ﻭﺁَﻣﻨـﺘﻢ ]ﺍﻟﻨﺴﺎﺀ.[١٤٧ : ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﻗﺪ ﺗﻜﻮﻥ ﰲ ﻃﺮﻳﻘﻬﺎ ﺇﱃ ﺃﻗﻮﺍﻡ ﻓﻴﺴﺘﻐﻔﺮﻭﺍ ﺭﻢ ﻓﻴﺼﺮﻑ ﻋﻨﻬﻢ ﺍﻟﺴﻮﺀ ﻭﺍﳌﻜﺮﻭﻩ ،ﻭﺗﺪﻓﻊ ﻋﻨﻬﻢ ﺍﻟﺒﻼﻳﺎ ﻭﺍﻟﻨِﻘﻢ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ. ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻣﻌﺬﱢﺑﻬﻢ ﻭﻫﻢ ﻳﺴﺘ ﻐﻔِﺮﻭﻥﹶ ]ﺍﻷﻧﻔﺎﻝ.[٣٣ : * ﻭﻟﻨﺮﺟﻊ ﺇﱃ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻣﺎ ﺻﻨﻊ!! ﻟﻘﺪ ﺍﲡﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺳﻔﻴﻨﺔ ﻭﺍﺳﺘﻮﻗﻔﻬﺎ ﻭﺭﻛﺒﻬﺎ؛ ﻛﻲ ﻳﺴﺎﻓﺮ
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺑﻌﻴﺪﺍ ﻋﻦ ﻗﻮﻣﻪ ﺍﻟﺬﻳﻦ ﻋﺎﻧﺪﻭﻩ ﻭﺧﺎﻟﻔﻮﻩ ﻭﻛﺎﻧـﺖ ﺍﻟـﺴﻔﻴﻨﺔ ﻣﻠﻴﺌـﺔ ﻭﻣﺸﺤﻮﻧﺔ ﺑﺎﻟﺒﻀﺎﺋﻊ ﻭﺍﻟﺮﻛﱠﺎﺏ ﻭﺍﻷﻣﺘﻌﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﺇِﺫﹾ ﺃﹶﺑﻖ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺍﻟﹾﻤﺸﺤﻮﻥِ] ﺍﻟﺼﺎﻓﺎﺕ [١٤٠ :ﻓﻠﻌﺒﺖ ﺍﻷﻣـﻮﺍﺝ ﺑﺎﻟـﺴﻔﻴﻨﺔ ﻭﺧﺸﻲ ﺃﻫﻠﻬﺎ ﺍﻟﻐﺮﻕ ،ﻓﺒﺪﺅﻭﺍ ﻳﺘﺨﻔﻔﻮﻥ ﻣﻦ ﺍﻷﲪﺎﻝ ﺍﻟـﱵ ﻣﻌﻬـﻢ ﺑﺈﻟﻘﺎﺋﻬﺎ ﰲ ﺍﻟﻴﻢ ﻣﺘﺎﻋﺎ ﺗﻠﻮ ﻣﺘﺎﻉ ،ﻭﺑﻀﺎﻋﺔ ﺗﻠﻮ ﺑﻀﺎﻋﺔ. ﻭﻟﻜﻦ ﻛﻞ ﻫﺬﺍ ﱂ ﻳﺠﺪِ ﻭﱂ ﻳﻨﻔﻊ ،ﻓﺒﺪﺅﻭﺍ ﰲ ﺃﻣﺮٍ ﺁﺧﺮ ،ﻭﻫـﻮ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻟﺘﺨﻔﻒ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﺣﱴ ﺗﺴﻠﻢ ﳍﻢ ﺳﻔﻴﻨﺘﻬﻢ ﻭﻳـﺴﻠﻢ ﺟﻞﱡ ﺍﻟﺮﻛﺎﺏ ﻭﺇﻥ ﻏﺮﻕ ﺑﻌﻀﻬﻢ ،ﻓﺒﺪﺅﻭﺍ ﺑﺎﻟﻔﻌﻞ ﰲ ﺍﻟﺘﻔﻜﲑ ﺍﳉﺎﺩ ﰲ ﺇﻟﻘﺎﺀ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﻴﻢ ﻟﺘﺨﻔﻴﻒ ﺍﻷﲪﺎﻝ ﻭﺍﻷﺛﻘﺎﻝ ،ﻭﻟﻜﻦ ﻣﻦ ﻳﻠﻘـﻰ ﺃﻭﻻﹰ ،ﻓﺎﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﺴﺘﻬﻤﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﳌﻌﺮﻓﺔ ﻣﻦ ﻳﻠﻘﻰ ،ﻓﻮﻗـﻊ ﺍﻟﺴﻬﻢ ﻋﻠﻰ ﻳﻮﻧﺲ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ :ﻓﹶـﺴﺎﻫﻢ ﻓﹶﻜﹶـﺎﻥﹶ ﻣِـﻦ ﺍﻟﹾﻤﺪﺣﻀِﲔ]ﺍﻟﺼﺎﻓﺎﺕ [١٤١ :ﻓﺄﹸﻟﻘﻲ ﻳﻮﻧﺲ ﰲ ﺍﻟﻴﻢ ،ﻭﷲ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ ،ﻭﻟﻜﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ -ﺳﺨﺮ ﻟﻴﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻮﺗﺎ ﻋﻈﻴﻤﺎ ﺟﺎﺀ ﻳﺸﻖ ﺍﻟﺒﺤـﺮ، ﻓﺎﺑﺘﻠﻊ ﻳﻮﻧﺲ ،ﻭﱂ ﺗﺘﻨﺎﻭﻟﻪ ﺃﺳﻨﺎﻧﻪ ﺑﺄﺫﻯ ﻷﻣﺮٍ ﻳﺮﻳﺪﻩ ﺍﷲ ﻭﻷﻣﺮٍ ﻗﺪ ﻗﺪﺭﻩ ﺍﷲ. ﺍﲡﻪ ﺍﳊﻮﺕ ﻭﻳﻮﻧﺲ ﰲ ﺑﻄﻨﻪ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺎﺭ ،ﻓﻬﻨﺎﻙ ﺗﺮﺍﻛﻤﺖ ﻋﻠﻰ ﻳﻮﻧﺲ ﻇﻠﻤﺎﺕ :ﻇﻠﻤﺔ ﺑﻄﻦ ﺍﳊﻮﺕ ،ﻭﻇﻠﻤﺔ ﻗﺎﻉ ﺍﻟﺒﺤﺮ ،ﻭﻇﻠﻤﺎﺕ ﺍﻟﻠﻴﻞ ﺍﻟﺒﻬﻴﻢ ،ﻓﻀﻼﹰ ﻋﻤﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﻛﺮﺏ ﻭﻫﻢ ﻭﻧﻜﺪٍ ﻭﻏﻢ ﻟﻜﻮﻧﻪ ﺫﻫﺐ ﻣﻐﺎﺿﺒﺎ ﻭﺧﺮﺝ ﺑﻐﲑ ﺇﺫﻥ ﻣﻦ ﺍﷲ ﻟﻪ ﺑﺎﳋﺮﻭﺝ ﻭﻟﻜﻨﻪ ﺣﺎﻭﻝ ﺍﳊﺮﻛﺔ ﻓﺒﺪﺃ ﻳﺘﺤﺮﻙ ،ﻓﻜﺎﻥ ﺃﻭﻝ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮﻩ ﺃﻥ ﻗﺎﻝ ﻣﻨﺎﺩﻳﺎ ﰲ ﺍﻟﻈﻠﻤﺎﺕ :ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ]ﺍﻷﻧﺒﻴﺎﺀ [٨٧ :ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ﺍﻟﱵ ﻣﺎ ﺩﻋﻰ ﺎ ﻣﻜﺮﻭﺏ ﺇﻻ ﻭﻓﺮﺝ ﺍﷲ ﳘﱠﻪ ،ﻭﻛﺸﻒ ﺍﷲ ﻛﺮﺑﻪ ،ﻓﺄﻛﺜﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ * ﻟﹶﻠﹶﺒِﺚﹶ ﻓِﻲ ﺑﻄﹾﻨِﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ] ﺍﻟﺼﺎﻓﺎﺕ،[١٤٤ - ١٤٣ : ﻓﺴﺒﺢ ﻭﺳﺒﺢ ﻭﺗﺎﺏ ﻭﺍﺳﺘﻐﻔﺮ ،ﻭﻛﺎﻥ ﺃﻳﻀﺎ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﺒﻼﺀ ﻳﺴﺒﺢ ﻭﻳﺴﺘﻐﻔﺮ ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺼﻼﺓ. ﻭﻫﻜﺬﺍ ﺍﳌﺆﻣﻨﻮﻥ ﻻ ﻳﻘﻨﻄﻮﻥ ﻣﻦ ﺭﲪﺔ ﺍﷲ ،ﻭﻻ ﻳﻴﺄﺳـﻮﻥ ﻣـﻦ ﺭﻭﺣﻪ ﻓﻘﺪ ﻋﻠﻤﻮﺍ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻧﻪ ﻏﺎﻓﺮ ﺍﻟﺬﻧﺐ ﻭﻗﺎﺑﻞ ﺍﻟﺘـﻮﺏ، ﻭﻋﻠﻤﻮﺍ ﻋﻦ ﺭﲪﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻧﻬﺎ ﻭﺳﻌﺖ ﻛﻞ ﺷﻲﺀ ،ﻭﻋﻠﻤﻮﺍ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻛﺎﻥ ﻟﻸﻭﺍﺑﲔ ﻏﻔﻮﺭﺍ ،ﻓﺎﺳﺘﻐﻔﺮ ﻳﻮﻧﺲ ﻭﺍﺳـﺘﻐﻔﺮ ،ﻭﻫﻠﱠـﻞ ﻭﻭﺣﺪ ﻭﺃﺧﻠﺺ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﷲ ﳚﻴﺐ ﺩﻋـﻮﺓ ﺍﳌـﻀﻄﺮ ﺇﺫﺍ ﺩﻋـﺎﻩ ﻭﻳﻜﺸﻒ ﺍﻟﺴﻮﺀ ،ﺳﺒﺢ ﻳﻮﻧﺲ ﻭﺍﻋﺘﺮﻑ ﺑﺎﻟﺬﻧﺐ ،ﻭﻧﺎﺩﻯ ﺭﺑﻪ ﻣﻮﺣﺪﺍ: ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ] ﺍﻷﻧﺒﻴﺎﺀ[٨٧ : ﻓﻌﻞ ﺫﻟﻚ ﰲ ﻣﻜﺎﻥ ﱂ ﻳﺼﻞ ﺇﻟﻴﻪ ﺑﺸﺮ ﺣﻲ ﲝـﺎﻝٍ ﻣـﻦ ﺍﻷﺣـﻮﺍﻝ، ﻓﺤﻴﻨﺌﺬ ﺗﺪﺍﺭﻛﺘﻪ ﻧﻌﻤﺔ ﻣﻦ ﺭﺑﻪ ﻭﻻﻗﺘﻪ ﺭﲪﺔ ﺭﺑﻪ ،ﻓﻠﻜﺜـﺮﺓ ﺗـﺴﺒﻴﺤﻪ ﻭﻠﻴﻠﻪ ﻭﺍﺳﺘﻐﻔﺎﺭﻩ ﺃﳒﺎﻩ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ * ﻟﹶﻠﹶﺒِﺚﹶ ﻓِﻲ ﺑﻄﹾﻨِﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ] ﺍﻟﺼﺎﻓﺎﺕ: .[١٤٤ - ١٤٣ ﺃﳒﺎﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺄﻥ ﺍﲡﻪ ﺍﳊﻮﺕ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﱪ ﻓﻘﺬﻑ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻧﺒﺬﻩ -ﺃﻱ ﻃﺮﺣﻪ -ﺑﺎﻟﻌﺮﺍﺀ ﻭﻫﻮ ﺳﻘِﻴﻢ] ﺍﻟﺼﺎﻓﺎﺕ: ،[١٤٥ﺃﻱ :ﻭﻫﻮ ﻣﺮﻳﺾ ،ﻭﻣﻦ ﻓﻀﻞ ﺍﷲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﱂ ﻳﻨﺒﺬ ﺑﺎﻟﻌﺮﺍﺀ ﻭﻫﻮ ﻣﺬﻣﻮﻡ ،ﻭﻟﻜﻨﻪ ﻧﺒﺬ ﻭﻫﻮ ﺳﻘﻴﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ:
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻟﹶﻮﻟﹶﺎ ﺃﹶﻥﹾ ﺗﺪﺍﺭﻛﹶﻪ ﻧِﻌﻤﺔﹲ ﻣِﻦ ﺭﺑـﻪِ ﻟﹶﻨﺒِـﺬﹶ ﺑِـﺎﻟﹾﻌﺮﺍﺀِ ﻭﻫـﻮ ﻣـﺬﹾﻣﻮﻡ ]ﺍﻟﻘﻠﻢ ،[٤٩:ﻭﺍﻟﺴﻘﻴﻢ ﻏﲑ ﺍﳌﺬﻣﻮﻡ. ﻓﺎﻷﻣﺮﺍﺽ ﻛﻔﱠﺎﺭﺍﺕ ﺗـﺬﻫﺐ ﺑﺎﳋﻄﺎﻳـﺎ ﻭﺗـﺬﻫﺐ ﺑـﺎﻷﻭﺯﺍﺭ ﻓﺘﺪﺍﺭﻛﺖ ﻧﻌﻤﺔ ﺭﺑﻨﺎ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ. ﺃﻧﻪ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﻌﻤﺔ: ﻓﻤﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﻌﻤﺔ ﻫﻨﺎ :ﺍﻟﻨﺒﻮﺓ ،ﻓـﺎﳌﻌﲎ: ﻟﻮﻻ ﺃﻥ ﺍﷲ ﻗﺪ ﺟﻌﻠﻪ ﻧﺒﻴﺎ. ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻫﻮ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻪ ﻭﻧﻌﻤﺘـﻪ ﻋﻠﻴـﻪ ﺑﻌﺒﺎﺩﺗـﻪ ﺍﻟﺴﺎﺑﻘﺔ ،ﺃﻱ :ﻓﻠﻮﻻ ﻋﺒﺎﺩﺗﻪ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﺗﻔﻀﻞ ﺍﷲ ﺎ ﻋﻠﻴﻪ. ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻫﻮ ﻧﺪﺍﺅﻩ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ :ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ] ﺍﻷﻧﺒﻴﺎﺀ.[٨٧ : ﻭﻭﺟﻪ ﺁﺧﺮ :ﻭﻫﻮ ﺃﻥ ﺍﳌﻌﲎ :ﻟﻮﻻ ﺃﻥ ﺭﲪﻪ ﺭﺑﻪ. * ﰒ ﺇﻧﺎ ﻧﺮﺟﻊ ﻓﻨﻘﻮﻝ :ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﻔﻆ ﻧﺒﻴﻪ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﻧﺒﺖ ﻋﻠﻴﻪ ﺷﺠﺮﺓ ﻣﻦ ﻳﻘﻄﲔ )ﺷﺠﺮﺓ ﻣﻦ ﺍﻟﻘﺮﻉ( ﻓﺄﻇﻠﺘﻪ ﻭﺳﺘﺮﺗﻪ ﻭﺍﺳﺘﺪﻓﺄ ﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺃﹶﻧﺒﺘﻨﺎ ﻋﻠﹶﻴﻪِ ﺷﺠﺮﺓﹰ ﻣِﻦ ﻳﻘﹾﻄِﲔٍ] ﺍﻟﺼﺎﻓﺎﺕ [١٤٦ :ﰒ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﺑﺈﺭﺳﺎﻟﻪ ﺛﺎﻧﻴﺔﹰ ،ﻭﻣﻦ ﻋﻠﻴﻪ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺃﹶﺭﺳﻠﹾﻨﺎﻩ ﺇِﻟﹶﻰ ﻣِﹶﺌﺔِ ﺃﹶﻟﹾﻒٍ ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ * ﻓﹶﺂَﻣﻨﻮﺍ ﻓﹶﻤﺘﻌﻨﺎﻫﻢ ﺇِﻟﹶﻰ ﺣِﲔٍ] ﺍﻟﺼﺎﻓﺎﺕ[١٤٨ - ١٤٧ : ﻓﺼﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺃﻓﻀﻞ ﺻﻼﺓ ﻭﺃﺯﻛﻰ ﺗﺴﻠﻴﻢ. * ﻭﻫﺬﺍ ﺳﻴﺎﻕ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻘﺼﺔ :ﻧـﻮﺭﺩﻩ ﻣﻊ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺼﺢ ﰲ ﺍﻟﺒﺎﺏ ﺧﱪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ .
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﺇﻥ ﻣﺎ ﺳﺎﻗﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ،ﻛﺜﲑ ﻣﻨﻪ ﻣﺄﺧﻮﺫ ﻣـﻦ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻭﻇﻮﺍﻫﺮﻫﺎ ،ﻭﺑﻌﻀﻪ ﻣﺄﺛﻮﺭ ﻋﻦ ﺑﻌﺾ ﺍﻟـﺴﻠﻒ ﺍﻟﺼﺎﱀ ،ﻭﰒﱠ ﺁﺛﺎﺭ ﻣﻨﻬﺎ ﻗﺪ ﺻﺤﺖ ﺃﺳﺎﻧﻴﺪﻫﺎ ،ﻭﰒﱠ ﺁﺛﺎﺭﱂ ﻧﻘﻒ ﳍﺎ ﻋﻠﻰ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ،ﻭﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﻗﺪ ﺃﹸﺧﺬ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ. * ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ: ﻭﻟﹶﺎ ﺗﻜﹸﻦ ﻛﹶﺼﺎﺣِﺐِ ﺍﻟﹾﺤﻮﺕِ ﻳﻌﲏ :ﺫﺍ ﺍﻟﻨﻮﻥ ،ﻭﻫﻮ ﻳﻮﻧﺲ ﺑﻦ ﻣﺘﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﲔ ﺫﻫﺐ ﻣﻐﺎﺿﺒﺎ ﻋﻠﻰ ﻗﻮﻣﻪ ،ﻓﻜﺎﻥ ﻣﻦ ﺃﻣﺮﻩ ﻣـﺎ ﻛﺎﻥ ﻣﻦ ﺭﻛﻮﺑﻪ ﰲ ﺍﻟﺒﺤﺮ ﻭﺍﻟﺘﻘﺎﻡ ﺍﳊﻮﺕ ﻟﻪ ،ﻭﺷﺮﻭﺩ ﺍﳊﻮﺕ ﺑـﻪ ﰲ ﺍﻟﺒﺤﺎﺭ ﻭﻇﻠﻤﺎﺕ ﻏﻤﺮﺍﺕ ﺍﻟﻴﻢ ،ﻭﲰﺎﻋﻪ ﺗﺴﺒﻴﺢ ﺍﻟﺒﺤﺮ ﲟﺎ ﻓﻴﻪ ﻟﻠﻌﻠـﻲ ﺍﻟﻘﺪﻳﺮ ،ﺍﻟﺬﻱ ﻻ ﻳﺮﺩ ﻣﺎ ﺃﻧﻔﺬﻩ ﻣـﻦ ﺍﻟﺘﻘـﺪﻳﺮ ،ﻓﺤﻴﻨﺌـﺬٍ ﻧـﺎﺩﻯ ﰲ ﺍﻟﻈﻠﻤﺎﺕ :ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻓﹶﺎﺳﺘﺠﺒﻨﺎ ﻟﹶﻪ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻐﻢ ﻭﻛﹶﺬﹶﻟِﻚ ﻧﻨﺠِﻲ ﺍﻟﹾﻤﺆﻣِﻨِﲔ، ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ * ﻟﹶﻠﹶﺒِﺚﹶ ﻓِﻲ ﺑﻄﹾﻨِﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ ،ﻭﻗﺎﻝ ﻫﺎ ﻫﻨﺎ :ﺇِﺫﹾ ﻧﺎﺩﻯ ﻭﻫﻮ ﻣﻜﹾﻈﹸﻮﻡ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒـﺎﺱ، ﻭﳎﺎﻫﺪ ،ﻭﺍﻟﺴﺪﻱ :ﻣﻐﻤﻮﻡ. ﻭﻗﺎﻝ ﻋﻄﺎﺀ ﺍﳋﺮﺍﺳﺎﱐ ،ﻭﺃﺑﻮ ﻣﺎﻟﻚ :ﻣﻜﺮﻭﺏ .ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﳌﺎ ﻗﺎﻝ :ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ :ﺧﺮﺟﺖ ﺍﻟﻜﻠﻤﺔ ﲢﻒ ﺣﻮﻝ ﺍﻟﻌﺮﺵ ،ﻓﻘﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ :ﻳﺎ ﺭﺏ ،ﻫﺬﺍ ﺻﻮﺕ ﺿﻌﻴﻒ ﻣﻌﺮﻭﻑ ﻣﻦ ﺑﻼﺩ ﻏﺮﻳﺒﺔ! ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ: ﺃﻣﺎ ﺗﻌﺮﻓﻮﻥ ﻫﺬﺍ؟! ﻗﺎﻟﻮﺍ :ﻻ! ﻗﺎﻝ :ﻫﺬﺍ ﻳﻮﻧﺲ .ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺏ ،ﻋﺒﺪﻙ ﺍﻟﺬﻱ ﻻ ﻳﺰﺍﻝ ﻳﺮﻓﻊ ﻟﻪ ﻋﻤﻞ ﺻﺎﱀ ،ﻭﺩﻋﻮﺓ ﳎﺎﺑﺔ؟ ﻗﺎﻝ :ﻧﻌﻢ .ﻗﺎﻟﻮﺍ: ﺃﻓﻼ ﺗﺮﺣﻢ ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻠﻪ ﰲ ﺍﻟﺮﺧﺎﺀ ﻓﺘﻨﺠﻴﻪ ﻣﻦ ﺍﻟﺒﻼﺀ؟ ﻓﺄﻣﺮ ﺍﷲ
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺍﳊﻮﺕ ﻓﺄﻟﻘﺎﻩ ﺑﺎﻟﻌﺮﺍﺀ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ ﺟﺘﺒﺎﻩ ﺭﺑﻪ ﻓﹶﺠﻌﻠﹶﻪ ﻣِﻦ ﺍﻟﺼﺎﻟِﺤِﲔ.
ﻭﻗﺎﻝ ﺃﻳﻀﺎ ):(١ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ :ﺑﻌﺚ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺃﻫﻞ ﻧﻴﻨﻮﻯ، ﻣﻦ ﺃﺭﺽ ﺍﳌﻮﺻﻞ ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﻜﺬﺑﻮﻩ ﻭﲤﺮﺩﻭﺍ ﻋﻠـﻰ ﻛﻔﺮﻫﻢ ﻭﻋﻨﺎﺩﻫﻢ ،ﻓﻠﻤﺎ ﻃﺎﻝ ﺫﻟﻚ ﻋﻠﻴﻪ ﻣﻦ ﺃﻣﺮﻫﻢ ﺧﺮﺝ ﻣﻦ ﺑـﲔ ﺃﻇﻬﺮﻫﻢ ﻭﻭﻋﺪﻫﻢ ﺣﻠﻮﻝ ﺍﻟﻌﺬﺍﺏ ﻢ ﺑﻌﺪ ﺛﻼﺙ. ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﳎﺎﻫﺪ ،ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ،ﻭﻗﺘﺎﺩﺓ ،ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ :ﻓﻠﻤﺎ ﺧﺮﺝ ﻣﻦ ﺑﲔ ﻇﻬﺮﺍﻧﻴﻬﻢ ،ﻭﲢﻘﻘﻮﺍ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﻢ ﻗﺬﻑ ﺍﷲ ﰲ ﻗﻠﻮﻢ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ،ﻭﻧﺪﻣﻮﺍ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﺇﱃ ﻧﺒﻴﻬﻢ ﻓﻠﺒﺴﻮﺍ ﺍﳌﺴﻮﺡ ،ﻭﻓﺮﻗﻮﺍ ﺑﲔ ﻛﻞ ﻴﻤﺔ ﻭﻭﻟﺪﻫﺎ ،ﰒ ﻋﺠﻮﺍ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺻﺮﺧﻮﺍ ﻭﺗﻀﺮﻋﻮﺍ ﺇﻟﻴﻪ ﻭﲤﺴﻜﻨﻮﺍ ﻟﺪﻳﻪ ،ﻭﺑﻜﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﻮﻥ ﻭﺍﻟﺒﻨﺎﺕ ﻭﺍﻷﻣﻬﺎﺕ، ﻭﺟﺄﺭﺕ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﳌﻮﺍﺷﻲ ،ﻓﺮﻏﺖ ﺍﻹﺑﻞ ﻭﻓﺼﻼﺎ، ﻭﺧﺎﺭﺕ ﺍﻟﺒﻘﺮ ﻭﺃﻭﻻﺩﻫﺎ ،ﻭﺛﻐﺖ ﺍﻟﻐﻨﻢ ﻭﲪﻼﺎ ،ﻭﻛﺎﻧﺖ ﺳﺎﻋﺔ ﻋﻈﻴﻤﺔ ﻫﺎﺋﻠﺔ ،ﻓﻜﺸﻒ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﲝﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻭﺭﺃﻓﺘﻪ ﻭﺭﲪﺘﻪ ﻋﻨﻬﻢ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﺍﺗﺼﻞ ﻢ ﺑﺴﺒﺒﻪ ﻭﺩﺍﺭ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﻛﻘﻄﻊ ﺍﻟﻠﻴﻞ ﺍﳌﻈﻠﻢ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﻛﹶﺎﻧﺖ ﻗﹶﺮﻳﺔﹲ ﺁَﻣﻨﺖ ﻓﹶﻨﻔﹶﻌﻬﺎ ﺇِﳝﺎﻧﻬﺎ] ﻳﻮﻧﺲ [٩٨ :ﺃﻱ :ﻫﻠﱠﺎ .ﻭﺟﺪﺕ ﻓﻴﻤﺎ ﺳﻠﻒ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﻗﺮﻳﺔ ﺁﻣﻨﺖ ﺑﻜﺎﻣﻠﻬﺎ ،ﻓﺪﻝﱠ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻘﻊ ﺫﻟﻚ ،ﺑﻞ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ: ﻭﻣﺎ ﺃﹶﺭﺳﻠﹾﻨﺎ ﻓِﻲ ﻗﹶﺮﻳﺔٍ ﻣِﻦ ﻧﺬِﻳﺮٍ ﺇِﻟﱠﺎ ﻗﹶﺎﻝﹶ ﻣﺘﺮﻓﹸﻮﻫﺎ ﺇِﻧﺎ ﺑِﻤﺎ ﺃﹸﺭﺳِﻠﹾﺘﻢ ﺑِﻪِ )» (1ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ« )ﺹ.(٢٦٥
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻛﹶﺎﻓِﺮﻭﻥﹶ] ﺳﺒﺄ.[٣٤ : ﻭﻗﻮﻟﻪ :ﺇِﻟﱠﺎ ﻗﹶﻮﻡ ﻳﻮﻧﺲ ﻟﹶﻤﺎ ﺁَﻣﻨﻮﺍ ﻛﹶﺸﻔﹾﻨﺎ ﻋﻨﻬﻢ ﻋﺬﹶﺍﺏ ﺍﻟﹾﺨِـﺰﻱِ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﻌﻨﺎﻫﻢ ﺇِﻟﹶﻰ ﺣِﲔٍ] ﻳـﻮﻧﺲ [٩٨ :ﺃﻱ :ﺁﻣﻨـﻮﺍ ﺑﻜﻤﺎﳍﻢ. ﻭﻗﺎﻝ ﺃﻳﻀﺎ: ﻭﺍﺧﺘﻠﻔﻮﺍ :ﻫﻞ ﻛﺎﻥ ﺇﺭﺳﺎﻟﻪ ﺇﻟﻴﻬﻢ ﻗﺒﻞ ﺍﳊﻮﺕ ﺃﻭ ﺑﻌﺪﻩ؟ ﺃﻭ ﳘـﺎ ﺃﹸﻣﺘﺎﻥ؟ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ ﻫﻲ ﻣﺒﺴﻮﻃﺔ ﰲ »ﺍﻟﺘﻔﺴﲑ«. ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﺫﻫﺐ ﻣﻐﺎﺿﺒﺎ ﺑﺴﺒﺐ ﻗﻮﻣﻪ ﺭﻛﺐ ﺳﻔﻴﻨﺔ ﰲ ﺍﻟﺒﺤﺮ ﻓﻠﺠﺖ ﻢ ،ﻭﺍﺿﻄﺮﺑﺖ ﻭﻣﺎﺟﺖ ﻢ ﻭﺛﻘﻠـﺖ ﲟـﺎ ﻓﻴﻬﺎ ،ﻭﻛﺎﺩﻭﺍ ﻳﻐﺮﻗﻮﻥ ،ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﻔﺴﺮﻭﻥ ،ﻗﺎﻟﻮﺍ :ﻓﺎﺷـﺘﻮﺭﻭﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﻘﺘﺮﻋﻮﺍ ،ﻓﻤﻦ ﻭﻗﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺮﻋﺔ ﺃﻟﻘـﻮﻩ ﻣـﻦ ﺍﻟﺴﻔﻴﻨﺔ ﻟﻴﺘﺨﻔﻔﻮﺍ ﻣﻨﻪ ،ﻓﻠﻤﺎ ﺍﻗﺘﺮﻋﻮﺍ ﻭﻗﻌﺖ ﺍﻟﻘﺮﻋﺔ ﻋﻠـﻰ ﻧـﱯ ﺍﷲ ﻳﻮﻧﺲ ،ﻓﻠﻢ ﻳﺴﻤﺤﻮﺍ ﺑﻪ ،ﻓﺄﻋﺎﺩﻭﻫﺎ ﺛﺎﻧﻴﺔ ،ﻓﻮﻗﻌﺖ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ،ﻓﺸﻤﺮ ﻟﻴﺨﻠﻊ ﺛﻴﺎﺑﻪ ،ﻭﻳﻠﻘﻲ ﺑﻨﻔﺴﻪ ،ﻓﺄﺑﻮﺍ ﻋﻠﻴﻪ ﺫﻟﻚ ،ﰒﱠ ﺃﻋﺎﺩﻭﺍ ﺍﻟﻘﺮﻋﺔ ﺛﺎﻟﺜﺔ، ﻓﻮﻗﻌﺖ ﻋﻠﻴﻪ ﺃﻳﻀﺎ ﳌﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ. ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭﺇِﻥﱠ ﻳﻮﻧﺲ ﻟﹶﻤِﻦ ﺍﻟﹾﻤﺮﺳﻠِﲔ * ﺇِﺫﹾ ﺃﹶﺑﻖ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺍﻟﹾﻤﺸﺤﻮﻥِ * ﻓﹶﺴﺎﻫﻢ ﻓﹶﻜﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺪﺣﻀِﲔ * ﻓﹶﺎﻟﹾﺘﻘﹶﻤﻪ ﺍﻟﹾﺤﻮﺕ ﻭﻫـﻮ ﻣﻠِﻴﻢ] ﺍﻟﺼﺎﻓﺎﺕ .[١٤٢ - ١٣٩ :ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﻭﻗﻌـﺖ ﻋﻠﻴـﻪ
ﺍﻟﻘﺮﻋﺔ ﺃﻟﻘﻲ ﰲ ﺍﻟﺒﺤﺮ ﻭﺑﻌﺚ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺣﻮﺗﺎ ﻋﻈﻴﻤﺎ ﻣﻦ ﺍﻟﺒﺤـﺮ ﺍﻷﺧﻀﺮ ،ﻓﺎﻟﺘﻘﻤﻪ ،ﻭﺃﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻻ ﻳﺄﻛﻞ ﻟﻪ ﳊﻤﺎ ﻭﻻ ﻳﻬﺸﻢ ﻟﻪ ﻋﻈﻤﺎ ،ﻓﻠﻴﺲ ﻟﻚ ﺑﺰﺭﻕ ،ﻓﺄﺧﺬﻩ ﻓﻄﺎﻑ ﺑﻪ ﺍﻟﺒﺤﺎﺭ ﻛﻠﻬﺎ ،ﻭﻗﻴﻞ :ﺇﻧﻪ
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺍﺑﺘﻠﻊ ﺫﻟﻚ ﺍﳊﻮﺕ ﺣﻮﺕ ﺁﺧﺮ ﺃﻛﱪ ﻣﻨﻪ .ﻗﺎﻟﻮﺍ :ﻭﳌﺎ ﺍﺳﺘﻘﺮ ﰲ ﺟﻮﻑ ﺍﳊﻮﺕ ﺣﺴﺐ ﺃﻧﻪ ﻗﺪ ﻣﺎﺕ ﻓﺤﺮﻙ ﺟﻮﺍﺭﺣﻪ ،ﻓﺘﺤﺮﻛﺖ ﻓﺈﺫﺍ ﻫﻮ ﺣﻲ ﻓﺨﺮ ﷲ ﺳﺎﺟﺪﺍ ،ﻭﻗﺎﻝ :ﻳﺎ ﺭﺏ ﺍﲣﺬﺕ ﻟﻚ ﻣﺴﺠﺪﺍ ﰲ ﻣﻮﺿـﻊ ﱂ ﻳﻌﺒﺪﻙ ﺃﺣﺪ ﰲ ﻣﺜﻠﻪ. ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻣﻘﺪﺍﺭ ﻟﺒﺜﻪ ﰲ ﺑﻄﻨﻪ ،ﻓﻘﺎﻝ ﳎﺎﻟﺪ ﻋﻦ ﺍﻟـﺸﻌﱯ: ﺍﻟﺘﻘﻤﻪ ﺿﺤﻰ ﻭﻟﻔِﻈﹶﻪ ﻋﺸﻴﺔﹰ ،ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﻓﻤﻜﺚ ﻓﻴﻪ ﺛﻼﺛﹰﺎ .ﻭﻗـﺎﻝ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ :ﺳﺒﻌﺔ ﺃﻳﺎﻡ. ﻭﻳﺸﻬﺪ ﻟﻪ ﺷﻌﺮ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ: ﻭﺃﻧﺖ ﺑﻔﻀﻞٍ ﻣﻨﻚ ﳒﻴﺖ ﻳﻮﻧﺴﺎ
ﻭﻗﺪ ﺑﺎﺕ ﰲ ﺃﺿﻌﺎﻑ ﺣﻮﺕٍ ﻟﻴﺎﻟﻴﺎ
ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﻭﺃﺑﻮ ﻣﺎﻟﻚ :ﻣﻜﺚ ﰲ ﺟﻮﻓﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ ﻛﻢ ﻣﻘﺪﺍﺭ ﻣﺎ ﻟﺒﺚ ﻓﻴﻪ. ﻭﺍﳌﻘﺼﻮﺩ :ﺃﻧﻪ ﳌﺎ ﺟﻌﻞ ﺍﳊﻮﺕ ﻳﻄﻮﻑ ﺑﻪ ﰲ ﻗﺮﺍﺭ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻠﺠﻴﺔ ﻭﻳﻘﺘﺤﻢ ﺑﻪ ﳉﺞ ﺍﳌﻮﺝ ﺍﻷﺟﺎﺟﻲ ،ﻓﺴﻤﻊ ﺗﺴﺒﻴﺢ ﺍﳊﻴﺘﺎﻥ ﻟﻠﺮﲪﻦ، ﻭﺣﱴ ﲰﻊ ﺗﺴﺒﻴﺢ ﺍﳊﺼﻰ ﻟﻔﺎﻟﻖ ﺍﳊﺐ ﻭﺍﻟﻨﻮﻯ ﻭﺭﺏ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ ﻭﻣﺎ ﺑﻴﻨﻬﺎ ﻭﻣﺎ ﲢﺖ ﺍﻟﺜﺮﻯ .ﻓﻌﻨﺪ ﺫﻟﻚ ﻭﻫﻨﺎﻟﻚ ﻗﺎﻝ ﻣﺎ ﻗﺎﻝ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻭﺍﳌﻘﺎﻝ ﻛﻤﺎ ﺃﺧﱪ ﻋﻨﻪ ﺫﻭ ﺍﻟﻌﺰﺓ ﻭﺍﳉﻼﻝ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﻟﺴﺮ ﻭﺍﻟﻨﺠﻮﻯ ،ﻭﻳﻜﺸﻒ ﺍﻟﻀﺮ ﻭﺍﻟﺒﻠﻮﻯ ﺳﺎﻣﻊ ﺍﻷﺻﻮﺍﺕ ﻭﺇﻥ ﺿﻌﻔﺖ ،ﻭﻋﺎﱂ ﺍﳋﻔﻴﺎﺕ ﻭﺇﻥ ﺩﻗﺖ ،ﻭﳎﻴﺐ ﺍﻟﺪﻋﻮﺍﺕ ﻭﺇﻥ ﻋﻈﻤﺖ ،ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺒﲔ ﺍﳌﱰﻝ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻷﻣﲔ - ﻭﻫﻮ ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ ﻭﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺇﻟﻪ ﺍﳌﺮﺳﻠﲔ :ﻭﺫﹶﺍ ﺍﻟﻨﻮﻥِ ﺇِﺫﹾ ﺫﹶﻫﺐﺃﻱ :ﺇﱃ ﺃﻫﻠﻪﻣﻐﺎﺿِﺒﺎ ﻓﹶﻈﹶﻦ ﺃﹶﻥﹾ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ ﻓﹶﻨﺎﺩﻯ ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ*
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻓﹶﺎﺳﺘﺠﺒﻨﺎ ﻟﹶﻪ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻐﻢ ﻭﻛﹶﺬﹶﻟِﻚ ﻧﻨﺠِﻲ ﺍﻟﹾﻤﺆﻣِﻨِﲔ]ﺍﻷﻧﺒﻴﺎﺀ: [٨٨ ،٨٧ﻓﹶﻈﹶﻦ ﺃﹶﻥﹾ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ ﺃﻥ ﻧﻀﻴﻖ ﻋﻠﻴﻪ .ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ: ﻧﻘﺪﺭ ﻣﻦ ﺍﻟﺘﻘﺪﻳﺮ ،ﻭﻫﻲ ﻟﻐﺔ ﻣﺸﻬﻮﺭﺓ ،ﻗﺪﺭ ﻭﻗﺪِﺭ ﻭﻗﺪﺭ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ: ﻓﻼ ﻋﺎﺋﺪ ﺫﺍﻙ ﺍﻟﺰﻣﺎﻥﹸ ﺍﻟﺬﻱ ﻣﻀﻰ ﺗﺒﺎﺭﻛﺖ ﻣﺎ ﺗﻘﹾﺪِﺭ ﻳﻜﹸﻦ ﻓﹶﻠﹶﻚ ﺍﻷﻣﺮ ﻓﹶﻨﺎﺩﻯ ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻤﺮﻭ ﺑﻦ
ﻣﻴﻤﻮﻥ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﻭﺍﳊﺴﻦ ﻭﻗﺘﺎﺩﺓ ﻭﺍﻟﻀﺤﺎﻙ، ﻇﻠﻤﺔ ﺍﳊﻮﺕ ،ﻭﻇﻠﻤﺔ ﺍﻟﺒﺤﺮ ،ﻭﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ. * ﻭﻗﺎﻝ ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ :ﺍﺑﺘﻠﻊ ﺍﳊﻮﺕ ﺣﻮﺕ ﺁﺧﺮ ﻓﺼﺎﺭﺕ ﻇﻠﻤﺔ ﺍﳊﻮﺗﲔ ﻣﻊ ﻇﻠﻤﺔ ﺍﻟﺒﺤﺮ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶـﺎﻥﹶ ﻣِـﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ * ﻟﹶﻠﹶﺒِﺚﹶ ﻓِﻲ ﺑﻄﹾﻨِﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ ﻗﻴﻞ :ﻣﻌﻨﺎﻩ :ﻓﻠﻮﻻ ﺃﻧـﻪ ﺳﺒﺢ ﺍﷲ ﻫﻨﺎﻟﻚ ﻭﻗﺎﻝ ﻣﺎ ﻗﺎﻝ ﻣﻦ ﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺴﺒﻴﺢ ،ﻭﺍﻻﻋﺘـﺮﺍﻑ ﷲ ﺑﺎﳋﻀﻮﻉ ،ﻭﺍﻟﺘﻮﺑﺔ ﺇﻟﻴﻪ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ،ﻟﻠﺒﺚ ﻫﻨﺎﻟﻚ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ، ﻭﻟﺒﻌﺚ ﻣﻦ ﺟﻮﻑ ﺫﻟﻚ ﺍﳊﻮﺕ .ﻫﺬﺍ ﻣﻌﲎ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺳﻌﻴﺪ ﺑـﻦ ﺟﺒﲑ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ :ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣـﻦ ﻗﺒﻞ ﺃﺧﺬ ﺍﳊﻮﺕ ﻟﻪ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ ﺃﻱ :ﺍﳌﻄﻴﻌﲔ ﺍﳌﺼﻠﲔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﷲ ﻛﺜﲑﺍ.
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺃﻣﻮﺭ ﻣﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﻗﺼﺘﻪ ﻧﺄﺧﺬ ﻣﻦ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ» :ﺃﻥ ﺃﻫﻞ ﺍﻟﻔـﻀﻞ ﻭﺃﻫـﻞ ﺍﻟﺼﻼﺡ ،ﻗﺪ ﺗﺼﺪﺭ ﻣﻨﻬﻢ ﺯﻻﺕ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ« ،ﻭﻟﻜﻦ ﻣـﻦ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ﺍﷲ ﻳﺮﺯﻗﻬﻢ ﺗﻮﺑﺔﹰ ﻭﺇﻧﺎﺑﺔﹰ ﻫﻲ ﺃﻋﻈﻢ ﺑﻜﺜﲑٍ ﳑﺎ ﺻﺪﺭ ﻣﻨﻬﻢ ﻣﻦ ﺯﻻﺕ ،ﻓﺘﻐﻔﺮ ﳍﻢ ﺯﻻﻢ ﻭﺗﺮﻓﻊ ﳍﻢ ﺍﻟﺪﺭﺟﺎﺕ. ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻟِﻴﻜﹶﻔﱢﺮ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﹶﺳﻮﺃﹶ ﺍﻟﱠﺬِﻱ ﻋﻤِﻠﹸﻮﺍ ﻭﻳﺠﺰِﻳﻬﻢ ﺃﹶﺟﺮﻫﻢ ﺑِﺄﹶﺣﺴﻦِ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻤﻠﹸﻮﻥﹶ] ﺍﻟﺰﻣﺮ.[٣٥ : ﻭﻛﺈﻳﻀﺎﺡ ﻟﺬﻟﻚ ﻗﺪ ﻳﺼﺪﺭ ﻣﻦ ﺷﺨﺺٍ ﳝﲔ ﻣﻨﻌﻘﺪﺓ ﻛﻔﺎﺭـﺎ ﺇﻃﻌﺎﻡ ﻋﺸﺮﺓ ﻣﺴﺎﻛﲔ ﻓﻴﻄﻌﻢ -ﻟﺸﺪﺓ ﺧﻮﻓﻪ ﻣﻦ ﺍﷲ ﻭﺭﻏﺒﺔ ﰲ ﺛﻮﺍﺑﻪ ﻋﺸﺮﺓ ﻣﻊ ﺍﻟﻌﺸﺮﺓ ،ﻓﻴﻜﻔﺮ ﻋﻨﻪ ﺑﺎﻟﻌﺸﺮﺓ ﺍﻷُﻭﻝ ﻭﺗﺮﻓﻊ ﺍﻟـﺪﺭﺟﺎﺕﺑﺎﻟﻌﺸﺮﺓ ﺍﻷُﺧﺮ. ﻭﻫﺬﺍ ﺃﺣﺪ ﺍﻟﻮﺟﻮﻩ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻓﹶﺄﹸﻭﻟﹶﺌِﻚ ﻳﺒﺪﻝﹸ ﺍﻟﻠﱠﻪ ﺳﻴﺌﹶﺎﺗِﻬِﻢ ﺣﺴﻨﺎﺕٍ ﻓﺎﻟﺸﺨﺺ ﻳﺬﻧﺐ ﰒ ﻳﺤﺪﺙ ﺗﻮﺑﺔﹰ ﻋﻈﻴﻤـﺔﹲ ﻣـﻦ ﺍﻟﺬﻧﺐ ﻭﻳﻜﺜﺮ ﻣﻦ ﻋﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ ﻓﺘﻐﻔـﺮ ﺍﻟـﺴﻴﺌﺎﺕ ﻭﻳﺜﺒـﺖ ﰲ ﺻﺤﺎﺋﻔﻪ ﺃﻋﻤﺎﻝ ﺑﺮ ﻭﺻﻼﺡ ﺗﻮﺭﺛﻪ ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﳊﺴﻨﺎﺕ. * ﻭﻟﻨﺮﺟﻊ ﻓﻨﻘﻮﻝ :ﺇﻥﱠ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻗﺪ ﺗﺼﺪﺭ ﻣﻨﻬﻢ ﺯﻻﺕ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺟﺒﻞ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺟﺒﻠﺖ ﺫﺭﻳﺘﻪ. ﻓﻘﺪ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻔﹰﺎ ﻛﻤﺎ ﻗـﺎﻝ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ :ﻭﺧﻠِـﻖ ﺿﻌِﻴﻔﹰﺎ] ﺍﻟﻨﺴﺎﺀ.[٢٨: ﺍﻟﹾِﺈﻧﺴﺎﻥﹸ * ﻭﻛﺬﻟﻚ ﺧﻠﻖ ﻋﺠﻮﻻﹰ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ :ﻭﻛﹶﺎﻥﹶ ﺍﻟﹾﺈِﻧـﺴﺎﻥﹸ ﻋﺠﻮﻟﹰﺎ] ﺍﻹﺳﺮﺍﺀ.[١١ :
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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* ﻭﻛﺬﻟﻚ ﻓﺈﻧﻪ ﺧﻠﻖ ﺧﻠﻘﹰﺎ ﻻ ﻳﺘﻤﺎﻟﻚ ،ﻗﺎﻝ ﺍﻟﻨﱯ » ﻟﹶﻤﺎ ﺻﻮ ﺭ ﺍﷲُ ﺁﺩﻡ ﻓِﻲ ﺍﻟﹾﺠﻨﺔِ ﺗﺮﻛﹶﻪ ﻣﺎ ﺷﺎﺀَ ﺍﷲُ ﺃﹶﻥﹾ ﻳﺘﺮﻛﹶﻪ ﻓﹶﺠﻌﻞﹶ ﺇﺑﻠِﻴﺲ ﻳﻄِﻴﻒ ﺑِﻪِ ﻳﻨﻈﹸﺮ ﻣﺎ ﻫﻮ؟ ﻓﹶﻠﹶﻤﺎ ﺭﺃﻩ ﺃﹶﺟﻮﻑ ﻋـﺮﻑ ﺃﻧـﻪ ﺧﻠِـﻖ ﺧﻠﹾﻘﹰـﺎ ﻻ ﻳﺘﻤﺎﻟﹶﻚ.(١)« ﻭﺟﺒﻞﹶ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﳋﻄﺄ ،ﻗﺎﻝ ﺍﻟﻨﱯ » :ﻭﺍﻟﱠـﺬﻱ ﻧﻔﹾـﺴِﻲ ﺑِﻴﺪِﻩِ ،ﻟﹶﻮ ﻟﹶﻢ ﺗﺬﹾﻧِﺒﻮﺍ ﻟﹶﺬﹶﻫﺐ ﺍﷲُ ﺑِﻜﹸـﻢ ،ﻭﻟﹶﺠـﺎﺀَ ﺑِﻘﹶـﻮﻡٍ ﻳـﺬﹾﻧِﺒﻮﻥﹶ ﻓﹶﻴﺴﺘﻐﻔِﺮﻭﻥﹶ ﺍﷲَ ﻓﹶﻴﻐﻔِﺮ ﻟﹶﻬﻢ.(٢)« ﻭﻗﺪﺭﺕ ﻋﻠﻰ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﺬﻧﻮﺏ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﻛﹸﺘـﺐ ﻋﻠﹶﻰ ﺍﺑﻦِ ﺁﺩﻡ ﻧﺼِﻴﺒﻪ ﻣِﻦ ﺍﻟﺰﻧﺎ ،ﻣﺪﺭِﻙ ﺫﹶﻟِﻚ ﻟﹶﺎ ﻣﺤﺎﻟﹶـﺔ ،ﻓﹶﺎﻟﹾﻌﻴﻨـﺎﻥِ ﺯِﻧﺎﻫﻤﺎ ﺍﻟﻨﻈﹶﺮ ،ﻭﺍﻷُﺫﹸﻧﺎﻥِ ﺯِﻧﺎﻫﻤﺎ ﺍ ِﻻﺳﺘِﻤﺎﻉ ،ﻭﺍﻟﻠﱢﺴﺎﻥﹸ ﺯِﻧﺎﻩ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ، ﺨﻄﹶـﺎ ،ﻭﺍﻟﹾﻘﹶﻠﹾـﺐ ﻳﻬـﻮﻱ ﻭﺍﻟﹾﻴﺪ ﺯِﻧﺎﻫﺎ ﺍﻟﹾﺒﻄﹾﺶ ،ﻭﺍﻟﺮﺟﻞﹸ ﺯِﻧﺎﻫﺎ ﺍﻟﹾ ﻭﻳﺘﻤﻨﻰ ،ﻭﻳﺼﺪﻕ ﺫﹶﻟِﻚ ﺍﻟﹾﻔﹶﺮﺝ ﻭﻳﻜﹶﺬﱢﺑﻪ.(٣)« * ﻭﻋﺼﻰ ﺁﺩﻡ ﻓﻌﺼﺖ ﺫﺭﻳﺘﻪ ،ﻭﺟﺤﺪﺕ ﻓﺠﺤﺪﺕ ﺫﺭﻳﺘﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﻓﻔﻲ »ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ«) (٤ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻟﺸﻮﺍﻫﺪﻩ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﻟﹶﻤﺎ ﺧﻠﹶﻖ ﺍﷲُ ﺁﺩﻡ ﻣﺴﺢ ﹶﻇﻬﺮﻩ ﻓﹶﺴﻘﹶﻂﹶ ﻣِﻦ ﻇﹶﻬﺮِﻩِ ﻛﹸﻞﱡ ﻧﺴﻤﺔٍ ﻫﻮ ﺧﺎﻟِﻘﹸﻬﺎ ﻣِﻦ ﺫﹸﺭﻳﺘِﻪِ ﺇﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ،ﻭﺟﻌﻞﹶ ﺑﻴﻦ ﻋﻴﻨﻲ ﻛﹸﻞﱢ ﺇﻧﺴﺎﻥٍ ﻣِﻨﻬﻢ ) (1ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٣٦١١ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ. ) (2ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٢٧٤٩ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ. ) (3ﺍﻟﺒﺨﺎﺭﻱ ) ،(٦٢١٢ﻭﻣﺴﻠﻢ ) (٢٦٥٧ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ،ﻭﺍﻟﻠﻔﻆ ﳌﺴﻠﻢ. ) (4ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺚ ) (٣٠٧٦ﻭﻗﺎﻝ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ،ﻭﺷﺎﻫﺪﻩ ﻋﻨﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ) ،(٢٠٨٢ﻭﺍﳊﺎﻛﻢ ).(٦٤/١
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻭﺑِﻴﺼﺎ ﻣِﻦ ﻧﻮﺭٍ ،ﺛﹸﻢ ﻋﺮﺿﻬﻢ ﻋﻠﹶﻰ ﺁﺩﻡ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻱ ﺭﺏ ،ﻣﻦ ﻫﺆﻻﺀِ؟ ﻗﹶﺎﻝﹶ :ﻫﺆﻟﹶﺎﺀِ ﺫﹸﺭﻳﺘﻚ ،ﻓﹶﺮﺃﹶﻯ ﺭﺟﻼﹰ ﻣِﻨﻬﻢ ﻓﹶﺄﹶﻋﺠﺒﻪ ﻭﺑِﻴﺺ ﻣﺎ ﺑﻴﻦ ﻋﻴﻨﻴﻪِ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﻱ ﺭﺏ ،ﻣﻦ ﻫﺬﹶﺍ؟ ﻓﹶﻘﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﺭﺟﻞﹲ ﻣِﻦ ﺁﺧِﺮِ ﺍﻟﹾﺄﹸﻣﻢِ ﻣِﻦ ﺫﹸﺭﻳﺘﻚ ﻳﻘﹶﺎﻝ ﻟﹶﻪ :ﺩﺍﻭﺩ .ﻓﹶﻘﹶﺎﻝﹶ :ﺭﺏ ﻛﹶﻢ ﺟﻌﻠﹾﺖ ﻋﻤﺮﻩ؟ ﻗﹶﺎﻝﹶ :ﺳِﺘﲔ ﺳﻨﺔﹰ .ﻗﹶﺎﻝﹶ :ﺃﹶﻱ ﺭﺏ ،ﺯِﺩﻩ ﻣِﻦ ﻋﻤﺮِﻱ ﺃﹶﺭﺑﻌِﲔ ﺳﻨﺔﹰ ،ﻓﹶﻠﹶﻤﺎ ﻗﹸﻀِﻲ ﻋﻤﺮ ﺁﺩﻡ ﺟﺎﺀَﻩ ﻣﻠﹶﻚ ﺍﻟﹾﻤﻮﺕِ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻭﻟﹶﻢ ﻳﺒﻖ ﻣِﻦ ﻋﻤﺮِﻱ ﺃﹶﺭﺑﻌﻮﻥﹶ ﺳﻨﺔﹰ؟ ﻗﹶﺎﻝﹶ :ﺃﹶﻭﻟﹶﻢ ﺗﻌﻄِﻬﺎ ﺍﺑﻨﻚ ﺩﺍﻭﺩ؟ ﻗﹶﺎﻝﹶ :ﻓﹶﺠﺤﺪ ﺁﺩﻡ ﻓﹶﺠﺤﺪﺕ ﺫﹸﺭﻳﺘﻪ، ﻭﻧﺴِﻲ ﺁﺩﻡ ﻓﹶﻨﺴِﻴﺖ ﺫﹸﺭﻳﺘﻪ ،ﻭﺧﻄِﺊﹶ ﺁﺩﻡ ﻓﹶﺨﻄِﹶﺌﺖ ﺫﹸﺭﻳﺘﻪ.« * ﻓﻠﻢ ﻳﻨﺞ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﺣﺪ ،ﺣﱴ ﺃﻫﻞ ﺍﻟﺼﻼﺡ. ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ :ﻭﻟﹶﻮ ﻳﺆﺍﺧِﺬﹸ ﺍﻟﻠﱠﻪ ﺍﻟﻨﺎﺱ ﺑِﻈﹸﻠﹾﻤِﻬِـﻢ ﻣـﺎ ﺗﺮﻙ ﻋﻠﹶﻴﻬﺎ ﻣِﻦ ﺩﺍﺑﺔٍ] ﺍﻟﻨﺤﻞ.[٦١ : ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺍﻟﱠﺬِﻱ ﺟﺎﺀَ ﺑِﺎﻟﺼﺪﻕِ ﻭﺻﺪﻕ ﺑِـﻪِ ﺃﹸﻭﻟﹶﺌِـﻚ ﻫـﻢ
ﺍﻟﹾﻤﺘﻘﹸﻮﻥﹶ * ﻟﹶﻬﻢ ﻣﺎ ﻳﺸﺎﺀُﻭﻥﹶ ﻋِﻨﺪ ﺭﺑﻬِﻢ ﺫﹶﻟِﻚ ﺟﺰﺍﺀُ ﺍﻟﹾﻤﺤﺴِﻨِﲔ * ﻟِﻴﻜﹶﻔﱢ ﺮ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺃﹶﺳﻮﺃﹶ ﺍﻟﱠﺬِﻱ ﻋﻤِﻠﹸﻮﺍ ﻭﻳﺠﺰِﻳﻬﻢ ﺃﹶﺟﺮﻫﻢ ﺑِﺄﹶﺣﺴﻦِ ﺍﻟﱠﺬِﻱ ﻛﹶـﺎﻧﻮﺍ ﻳﻌﻤﻠﹸﻮﻥﹶ] ﺍﻟﺰﻣﺮ.[٣٥ - ٣٣ :
ﳍﻢ.
ﻓﻔﻴﻪ ﺩﻟﻴﻞﹲ ﻋﻠﻰ :ﺃﻢ ﻋﻤﻠﻮﺍ ﺃﻋﻤﺎﻻﹰ ﻓﻴﻬﺎ ﺳﻮﺀٌ ﻟﻜﻦ ﻏﻔﺮﻫـﺎ ﺍﷲ
ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﺑﺪﺍ ﺃﻥ ﻧﻴﺄﺱ ﻣﻦ ﺭﻭﺡ ﺍﷲ ﻭﻻ ﺃﻥ ﻧﻘﻨﻂ ﻣﻦ ﺭﲪﺘـﻪ، ﻓﻬﻤﻬﺎ ﺍﺭﺗﻜﺒﻨﺎ ﻣﻦ ﺁﺛﺎﻡ ﻭﻣﻬﻤﺎ ﺍﻗﺘﺮﻓﻨﺎ ﻣﻦ ﻣﻌﺎﺹٍ ﻓﺒﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻣﻔﺘﻮﺡ، ﻭﻣﻦ ﺍﻹﻟﻘﺎﺀ ﺑﺎﻟﻴﺪ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ﺃﻥ ﻳﺬﻧﺐ ﺍﻟﺸﺨﺺ ﺫﻧﺒﺎ ﻓﻴﻘﻮﻝ ﻟﻦ ﻳﻐﻔﺮ ﱄ ﻓﻴﺘﺮﻙ ﺍﻻﺳﺘﻐﻔﺎﺭ. ﻭﻟﻜﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻳﻌﺮﻓﻮﻥ ﻭﻳﺪﺭﻛﻮﻥ ﺃﻥ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻻ
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻳﻐﻠﻖ ﺇِﻧﻪ ﻟﹶﺎ ﻳﻴﺌﹶﺲ ﻣِﻦ ﺭﻭﺡِ ﺍﻟﻠﱠﻪِ ﺇِﻟﱠﺎ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻜﹶﺎﻓِﺮﻭﻥﹶ. * ﻓﺂﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﻭﻛﺬﺍ ﺯﻭﺟﺘﻪ ،ﻭﻟﻜﻨﻬﻤﺎ ﺃﻗﺮﺍ ﺑﺎﻟﺬﻧﺐ ﻭﺍﻋﺘﺮﻓﺎ ﺑﻪ ﻭﺃﻗﻠﻌﺎ ﻋﻨﻪ ،ﻓﻘﺎﻻ :ﺭﺑﻨﺎ ﻇﹶﻠﹶﻤﻨﺎ ﺃﹶﻧﻔﹸـﺴﻨﺎ ﻭﺇِﻥﹾ ﻟﹶﻢ ﺗ ﻐﻔِﺮ ﻟﹶﻨﺎ ﻭﺗﺮﺣﻤﻨﺎ ﻟﹶﻨﻜﹸﻮﻧﻦ ﻣِﻦ ﺍﻟﹾﺨﺎﺳِﺮِﻳﻦ. * ﻭﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺘﻞ ﻧﻔﺴﺎ – ﻗﺒﻞ ﺃﻥ ﻳﺒﻌﺚ – ﻓﻨﺠﺎﻩ ﺍﷲ ﻣﻦ ﺍﻟﻐﻢ ،ﻭﻗﺎﻝ :ﺭﺏ ﺇِﻧﻲ ﻇﹶﻠﹶﻤﺖ ﻧﻔﹾﺴِﻲ ﻓﹶﺎ ﹾﻏﻔِﺮ ﻟِﻲ ﻓﹶ ﻐﻔﹶﺮ ﻟﹶﻪ ﺇِﻧﻪ ﻫـﻮ ﺍﻟﹾ ﻐﻔﹸﻮﺭ ﺍﻟﺮﺣِﻴﻢ. * ﻭﺃﺻﺤﺎﺏ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﺪﺭ ﻣﻦ ﺑﻌﻀﻬﻢ ﺍﻟﺬﻱ ﺻﺪﺭ ﻳـﻮﻡ ﺃﺣﺪ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺗﻮﻟﱠﻮﺍ ﻣِﻨﻜﹸﻢ ﻳﻮﻡ ﺍﻟﹾﺘﻘﹶﻰ ﺍﻟﹾﺠﻤﻌـﺎﻥِ ﺇِﻧﻤـﺎ ﺍﺳﺘﺰﻟﱠﻬﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺑِﺒﻌﺾِ ﻣﺎ ﻛﹶﺴﺒﻮﺍ ﻭﻟﹶﻘﹶﺪ ﻋﻔﹶﺎ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﹶﻏﻔﹸﻮﺭ ﺣﻠِﻴﻢ] ﺁﻝ ﻋﻤﺮﺍﻥ.[١٥٥ :
ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﺎﺗﺐ ﻧﺒﻴﻪ ﳏﻤـﺪﺍ ﺑﻘﻮﻟـﻪ: ﻋﺒﺲ ﻭﺗﻮﻟﱠﻰ * ﺃﹶﻥﹾ ﺟﺎﺀَﻩ ﺍﻟﹾﺄﹶﻋﻤﻰ. ﳜﱪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻦ ﻧﺒﻴﻪ ﺃﻧﻪ ﻋﺒﺲ ﺃﻱ ﻗﺒﺾ ﻭﺟﻬـﻪ ﻭﺗﻀﺎﻳﻖ ﻭﻇﻬﺮ ﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﻀﻴﻖ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ ،ﻭﺗـﻮﻟﱠﻰ ﻭﺃﻋـﺮﺽ ﺑﻮﺟﻬﻪ ﳌﺎ ﺟﺎﺀﻩ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ،ﻭﻫﻮ ﺭﺟﻞ ﺃﻋﻤﻰ ،ﻛﺎﻥ ﻗﺪ ﺃﺳﻠﻢ ﻭﺟﺎﺀ ﻳﺴﺄﻝ ﻋﻦ ﺩﻳﻨﻪ ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﻣﻨﺸﻐﻼﹰ ﺑـﺪﻋﻮﺓ ﺭﺟـﻞ ﻛﺎﻓﺮ ﻣﻦ ﻋﻈﻤﺎﺀ ﻗﺮﻳﺶ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻗﻴﻞ :ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﻜﺎﻓﺮ ﻫﻮ ﺃﹸﰊ ﺑﻦ ﺧﻠﻒ ﻓﺄﻋﺮﺽ ﺍﻟﻨﱯ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﻭﺗـﻀﺎﻳﻖ ﻣﻦ ﺃﺳﺌﻠﺘﻪ ،ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﻘﺮﺷﻲ ﻃﻤﻌﺎ ﰲ ﺇﺳﻼﻣﻪ ﻓﻌﺎﺗﺐ ﺍﷲ ﻧﺒﻴﻪ ﰲ ﺫﻟﻚ ﻭﺃﻧﺰﻝ ﻋﺒﺲ ﻭﺗﻮﻟﱠﻰ * ﺃﹶﻥﹾ ﺟﺎﺀَﻩ ﺍﻟﹾﺄﹶﻋﻤﻰ.
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻗﺎﻟﺖ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ :ﺃﹸﻧﺰﻝ ﻋﺒﺲ ﻭﺗﻮﻟﱠﻰ ﰲ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﺍﻷﻋﻤﻰ ،ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﺠﻌـﻞ ﻳﻘـﻮﻝ :ﻳـﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﺷﺪﱐ ،ﻭﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺭﺟﻞ ﻣﻦ ﻋﻈﻤﺎﺀ ﻗـﺮﻳﺶ ﻓﺠﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ﻳﻌﺮﺽ ﻋﻨﻪ ﻭﻳﻘﺒﻞ ﻋﻠﻰ ﺍﻵﺧﺮ ﻭﻳﻘﻮﻝ :ﺃﺗﺮﻯ ﲟـﺎ )(١ ﺃﻗﻮﻝ ﺑﺄﺳﺎ؟ ﻓﻴﻘﻮﻝ :ﻻ ﻓﻔﻲ ﻫﺬﺍ ﺃﹸﻧﺰﻝ . ﻫﺬﺍ ﻭﻗﺪ ﺫﻛﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻳﻜﺮﻡ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﻭﻳﺮﺣﺐ ﺑﻪ ﺑﻌﺪ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ. * ﻭﺍﳌﺘﻘﻮﻥ ﺍﻟﺬﻳﻦ ﺃﹸﻋﺪﺕ ﳍﻢ ﺟﻨﺎﺕ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻳﻘﻮﻝ ﺍﷲ ﰲ ﺷﺄﻢ :ﻭﺍﻟﱠﺬِﻳﻦ ﺇِﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍ ﻓﹶﺎﺣِﺸﺔﹰ ﺃﹶﻭ ﹶﻇﻠﹶﻤﻮﺍ ﺃﹶﻧﻔﹸﺴﻬﻢ
ﺫﹶﻛﹶﺮﻭﺍ ﺍﻟﻠﱠﻪ ﻓﹶﺎﺳﺘ ﻐﻔﹶﺮﻭﺍ ﻟِﺬﹸﻧﻮﺑِﻬِﻢ ﻭﻣﻦ ﻳ ﻐﻔِﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﻟﹶﻢ ﻳﺼِﺮﻭﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﻌﻠﹸﻮﺍ ﻭﻫﻢ ﻳﻌﻠﹶﻤﻮﻥﹶ] ﺁﻝ ﻋﻤﺮﺍﻥ.[١٣٥: * ﻭﺫﹶﺍ ﺍﻟﻨﻮﻥِ ﺇِﺫﹾ ﺫﹶﻫﺐ ﻣﻐﺎﺿِﺒﺎ ﻓﹶﻈﹶﻦ ﺃﹶﻥﹾ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ ﻓﹶﻨﺎﺩﻯ ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨـﺖ ﻣِـﻦ ﺍﻟﻈﱠـﺎﻟِﻤِﲔ* ﻓﹶﺎﺳﺘﺠﺒﻨﺎ ﻟﹶﻪ ﻭﻧﺠﻴﻨـﺎﻩ ﻣِـﻦ ﺍﻟﹾﻐـﻢ ﻭﻛﹶـﺬﹶﻟِﻚ ﻧﻨﺠِـﻲ ﺍﻟﹾﻤـﺆﻣِﻨِﲔ
]ﺍﻷﻧﺒﻴﺎﺀ.[٨٨ – ٨٧ : ﻓﻼ ﻗﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ!!! ﻭﻻ ﻳﺄﺱ ﻣﻦ ﺭﻭﺡ ﺍﷲ!!! ﻭﻻ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﷲ!!! * ﻭﻟﺬﺍ ،ﳌﺎ ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻗﺪ ﺗﺼﺪﺭ ﻣﻨﻬﻢ ﺃﻣﻮﺭ ﻓﺈﻧـﺎ ،ﻭﺇﻥ ﺃﹸﻣﺮﻧﺎ ﺑﺎﻻﻗﺘﺪﺍﺀ ﻢ ﰲ ﺍﳉﻤﻠﺔ ،ﺇﻻﱠ ﺃﻧﻨﺎ ﻴﻨﺎ ﻋﻦ ﺍﻟﺘﺄﺳﻲ ﻢ ﰲ ﺍﻷﻣﻮﺭ ) (1ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )ﺣﺪﻳﺚ (٣٣٣١ﻭﺍﻟﻄﱪﻱ ﻋﻨﺪ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﺒﺲ ﻭﺗﻮﻟﱠﻰ .
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﺍﻟﱵ ﻋﻮﺗﺒﻮﺍ ﻓﻴﻬﺎ ﺃﻭ ﺍﻟﱵ ﺗﺄﻭﻟﻮﺍ ﻓﻴﻬﺎ ﺗﺄﻭﻻﹰ ،ﻭﺍﻷﻭﱃ ﺧﻼﻓﻪ. ﺃﱂ ﺗﺮ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺫﻛﺮ ﻧﺒﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ، ﻭﻣﻦ ﻣﻌﻪ ﻭﺃﺛﲎ ﻋﻠﻴﻬﻢ ﻏﺎﻳﺔ ﺍﻟﺜﻨﺎﺀ ،ﺑﻞ ﻭﺃﻣﺮﻧﺎ ﺑﺎﻟﺘﺄﺳﻲ ﻢ ﻭﺍﻻﻗﺘـﺪﺍﺀ ﺇﻻﱠ ﰲ ﺃﻣﺮٍ ﻧﻬﻴﻨﺎ ﻋﻦ ﺍﻟﺘﺄﺳﻲ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ ﻓﻴـﻪ ﺃﻻ ﻭﻫـﻮ ﺍﺳﺘﻐﻔﺎﺭﻩ ﻷﺑﻴﻪ ﺍﳌﺸﺮﻙ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻗﹶﺪ ﻛﹶﺎﻧﺖ ﻟﹶﻜﹸﻢ ﺃﹸﺳﻮﺓﹲ ﺣﺴﻨﺔﹲ ﻓِﻲ
ﺇِﺑﺮﺍﻫِﻴﻢ ﻭﺍﻟﱠﺬِﻳﻦ ﻣﻌﻪ ﺇِﺫﹾ ﻗﹶﺎﻟﹸﻮﺍ ﻟِﻘﹶﻮﻣِﻬِﻢ ﺇِﻧﺎ ﺑﺮﺁَﺀُ ﻣِﻨﻜﹸﻢ ﻭﻣِﻤﺎ ﺗﻌﺒﺪﻭﻥﹶ ﻣِ ﻦ ﺩﻭﻥِ ﺍﻟﻠﱠﻪِ ﻛﹶﻔﹶﺮﻧﺎ ﺑِﻜﹸﻢ ﻭﺑﺪﺍ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﹸﻢ ﺍﻟﹾﻌﺪﺍﻭﺓﹸ ﻭﺍﻟﹾﺒﻐﻀﺎﺀُ ﺃﹶﺑﺪﺍ ﺣﺘـﻰ ﺗﺆﻣِﻨﻮﺍ ﺑِﺎﻟﻠﱠﻪِ ﻭﺣﺪﻩ ﺇِﻟﱠﺎ ﻗﹶﻮﻝﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ﻟِﺄﹶﺑِﻴﻪِ ﻟﹶﺄﹶﺳﺘ ﻐﻔِﺮﻥﱠ ﻟﹶﻚ ﻭﻣﺎ ﺃﹶﻣﻠِﻚ ﻟﹶﻚ ﻣِﻦ ﺍﻟﻠﱠﻪِ ﻣِﻦ ﺷﻲﺀٍ ﺭﺑﻨﺎ ﻋﻠﹶﻴﻚ ﺗﻮﻛﱠﻠﹾﻨﺎ ﻭﺇِﻟﹶﻴﻚ ﺃﹶﻧﺒﻨﺎ ﻭﺇِﻟﹶﻴـﻚ ﺍﻟﹾﻤـﺼِﲑ
]ﺍﳌﻤﺘﺤﻨﺔ.[٦٠ : * ﻭﻟﺬﺍ ﺃﻳﻀﺎ ﻓﺈﻧﺎ ﻧﻬﻴﻨﺎ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﻨﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺧﺮﻭﺟﻪ ﻣﻐﺎﺿﺒﺎ ﻋﻦ ﻏﲑ ﺇﺫﻥٍ ﻣﻦ ﺍﷲ ﻟﻪ ﺑﺬﻟﻚ. ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ :ﻓﹶﺎﺻﺒِﺮ ﻟِﺤﻜﹾﻢِ ﺭﺑﻚ ﻭﻟﹶﺎ ﺗﻜﹸﻦ ﻛﹶـﺼﺎﺣِﺐِ ﺍﻟﹾﺤﻮﺕِ ﺇِﺫﹾ ﻧﺎﺩﻯ ﻭﻫﻮ ﻣﻜﹾﻈﹸﻮﻡ. ﺃﻱ :ﻻ ﺗﻜﻦ ﻛﺼﺎﺣﺐ ﺍﳊﻮﺕ )ﻭﻫﻮ ﻳﻮﻧﺲ (ﺇﺫ ﺁﻝ ﺑﻪ ﺻﻨﻴﻌﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻘﻤﻪ ﺍﳊﻮﺕ ﻓﻨﺎﺩﻯ ﻭﻫﻮ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ ﳑﺘﻠﺌﹰﺎ ﳘﺎ ﻭﻏﻤﺎ ﻭﺣﺰﻧﺎ ،ﻓﺎﻟﻨﻬﻲ ﻫﻨﺎ ﻲ ﻋﻦ ﻣﺸﺎﺘﻪ ﰲ ﺍﻟﻀﺠﺮ ﻭﺍﻟﻌﺠﻠﺔ ﻭﺍﻟﻐﻀﺐ ﻋﻠﻰ ﻗﻮﻣﻪ ،ﺫﻟﻜﻢ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺁﻝ ﺑﻪ ﺇﱃ ﺍﻥ ﺗﺮﻛﻬﻢ ﻭﺭﻛﺐ ﺍﻟﺴﻔﻴﻨﺔ ﻓﺴﺎﻫﻢ ﻓﻜﺎﻥ ﻣﻦ ﺍﳌﺪﺣﻀﲔ ﻓﺎﻟﺘﻘﻤﻪ ﺍﳊﻮﺕ ﻭﻫﻮ ﻣﻠﻴﻢ، ﺫﻟﻜﻢ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻣﻸﻩ ﳘﺎ ﻭﻏﻤﺎ ﻭﻛﺮﺑﺎ ﻭﺣﺰﻧﺎ. ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻭﻻ ﺗﻜﻦ ﻛﺼﺎﺣﺐ ﺍﳊﻮﺕ ﰲ ﺩﻋﺎﺋﻪ ﻭﻧﺪﺍﺋﻪ. ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻨﺪﺍﺀ ﻓﻀﻞ ﻭﺑﺮ ﻭﻋﻤﻞﹸ ﺧﲑ ،ﻭﳘﺎ ﺍﻟﻠـﺬﺍﻥ
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺗﺴﺒﺒﺎ ﰲ ﳒﺎﺗﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ * ﻟﹶﻠﹶﺒِﺚﹶ ﻓِﻲ ﺑﻄﹾﻨِﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ.
ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ: ﺃﻱ :ﻻ ﺗﻜﻦ ﻣﺜﻠﻪ ﰲ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻀﺠﺮ ﻭﺍﻟﻌﺠﻠﺔ .ﻭﻗﺎﻝ ﻗﺘـﺎﺩﺓ: ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﺰﻱ ﻧﺒﻴﻪ ،ﻭﻳﺄﻣﺮﻩ ﺑﺎﻟﺼﱪ ﻭﻻ ﻳﻌﺠﻞ ﻛﻤﺎ ﻋﺠـﻞ ﺻﺎﺣﺐ ﺍﳊﻮﺕ. ﻭﻗﺎﻝ ﺻﺪﻳﻖ ﺣﺴﻦ ﺧﺎﻥ ﰲ »ﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ«: ﻭﻟﹶﺎ ﺗﻜﹸﻦ ﻛﹶﺼﺎﺣِﺐِ ﺍﻟﹾﺤﻮﺕِ ﻳﻌﲏ :ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺃﻱ: ﻻ ﺗﻜﻦ ﻣﺜﻠﻪ ﰲ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻀﺠﺮ ﻭﺍﻟﻌﺠﻠﺔ ﺣﱴ ﺗﺒﺘﻠﻰ ﺑﺒﻼﺋـﻪ ،ﺇِﺫﹾ ﻧﺎﺩﻯ ﺃﻱ :ﻻ ﻳﻜﻦ ﺣﺎﻟﻚ ﻛﺤﺎﻟﻪ ،ﺃﻭ ﻗﺼﺘﻚ ﻛﻘـﺼﺘﻪ ﰲ ﻭﻗـﺖ ﻧﺪﺍﺋﻪ. ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺪ ﺫﹸﻛﺮ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﻨﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺪ ﺻﺪﺭ ﻣﻨﻪ ﺍﻧﺘﻘﺎﺹ ﻟﻨﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺎﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻗﺪ ﺗﺼﺪﺭ ﻣﻨﻬﻢ ﺃﻣﻮﺭ ﻟﺘﺘﻌﻠﻢ ﻣﻨﻬﻢ ﺃﳑﻬﻢ ،ﻭﺇﻥﱠ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﻗﺪﺭ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺣﺪﻭﺙ ﺫﻟﻚ ﻣﻨﻬﻢ. ﻓﻤﻦ ﺃﺟﻞﱢ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﺘﻌﻠﻢ ﺍﻷﻣﻢ ﳑﺎ ﺣﺪﺙ ﻟﻸﻧﺒﻴﺎﺀ ﻓﻴﻤﺘﺜﻠﻮﺍ ﻣﺎ ﺃﹸﻣﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺎﻣﺘﺜﺎﻟﻪ ﻭﻳﺘﻘﻮﺍ ﻣﺎ ﺃﹸﻣﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺎﺗﻘﺎﺋﻪ. ﻫﺬﺍ ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﺷﺎﺭ ﻫﻨﺎ ﺇﱃ ﻣﻌﲎ ﻃﻴﺐ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻣﻘﺎﻣﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ،ﻓﻘﺎﻝ ﻣﺎ ﺣﺎﺻﻠﻪ: ﺇﻥ ﺇﺑﺎﻗﻪ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇِﺫﹾ ﺃﹶﺑﻖ ﺇِﻟﹶﻰ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺍﻟﹾﻤﺸﺤﻮﻥِ ﱂ ﻳﻜﻦ ﻋﻦ ﻗﺼﺪ ﳐﺎﻟﻔﺘﻪ ﺍﷲ ،ﺑﻞ ﻛﺎﻥ ﻟﺘﺄﺧﺮ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻛﺎﻥ ﻭﻋﺪ ﻗﻮﻣﻪ ﺑﱰﻭﻟﻪ ﻋﻠﻴﻬﻢ ،ﻓﻠﻤﺎ ﺗﺄﺧﺮ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﺃﺩﺍﻩ ﺍﺟﺘﻬﺎﺩﻩ ﺃﻥ ﻳﻬﺠﺮ ﻗﻮﻣﻪ ﻭﻳﻌﻴﺶ ﺑﻌﻴﺪﺍ ﻋﻨﻬﻢ ﻣﺘﻴﻘﻨﺎ ﺃﻥ ﺍﷲ ﻻ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﰲ ﺣﻴﺎﺗﻪ. ﻗﺎﻟﻮﺍ :ﻭﻫﺬﺍ ﻣﻦ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﲪﻠﻮﺍ ﺫﻟﻚ ﺃﻳﻀﺎ ﻋﻠﻰ ﻣﺎ ﺻﺪﺭ ﻣﻦ ﺍﻟﻨﱯ ﳏﻤﺪ ﰲ ﺃﹸﺳﺎﺭﻯ ﺑﺪﺭ ،ﻭﻋﻠﻰ ﻣﺎ ﺻﺪﺭ ﻣﻨﻪ ﻣﻦ ﺻﻨﻴﻊ ﻳﻮﻡ ﺃﻥ ﺟﺎﺀﻩ ﺍﻷﻋﻤﻰ ﻓﻌﺒﺲ ﻭﺗﻮﱃ. ﻭﻫﻨﺎ ﺃﻣﺮ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﻭﳚﺪﺭ ﺑﻨﺎ ﺃﻥ ﻧﺸﲑ ﺇﻟﻴﻪ: ﺇﻧﻪ ﻇﻦ ﻗﺪ ﻳﺘﺴﺮﺏ ﺇﱃ ﺍﳌﺴﻠﻢ ﻭﺇﱃ ﺍﳌﺆﻣﻦ!! ﻗﺪ ﻳﺘﺴﺮﺏ ﺇﻟﻴﻪ ﺃﻧﻪ ﺳﻴﻌﻔﻰ ﻋﻨﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ،ﻭﺇﻥ ﺻـﻨﻊ ﻣـﺎ ﺻﻨﻊ!! ﺇﻧﻪ ﻗﺪ ﻳﻈﻦ ﺃﻧﻪ ﻟﻦ ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻـﻲ ﻭﺍﻵﺛـﺎﻡ ﻭﺳﻴﻐﻔﺮﻫﺎ ﻟﻪ ﺭﺑﻪ – ﻹﳝﺎﻧﻪ – ﺩﺍﺋﻤﺎ ﻭﺃﺑﺪﺍ!! ﺇﻧﻪ ﻗﺪ ﻳﻈﻦ ﺃﻧﻪ ﻟﻦ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻜﻮﻧﻪ ﻗﺪ ﺃﺳﻠﻢ ! ﻓﻨﻘﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ: ﻧﻌﻢ ﻗﺪ ﻳﻌﻔﻰ ﻋﻦ ﺍﻟﻌﺒﺪ ﻭﻳﺘﺠﺎﻭﺯ ﺍﷲ ﻋﻨﻪ! ﻓﺎﷲ ﻫﻮ ﺃﻫﻞ ﺍﳌﻐﻔﺮﺓ. ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎ ﳌﻦ ﻳﺸﺎﺀ. ﻭﻟﻜﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﻳﻌﺎﻗﺐ ﺃﻳﻀﺎ ،ﻭﻗﺪ ﻳﺆﺍﺧﺬ ﺑﺎﻟﺬﻧﻮﺏ ﻛﺬﻟﻚ. ﻗﺎﻝ ﺗﻌﺎﱃ :ﻏﹶﺎﻓِﺮِ ﺍﻟﺬﱠﻧﺐِ ﻭﻗﹶﺎﺑِﻞِ ﺍﻟﺘﻮﺏِ ﺷـﺪِﻳﺪِ ﺍﻟﹾﻌِﻘﹶـﺎﺏِ ﺫِﻱ ﺍﻟﻄﱠﻮﻝِ] ﻏﺎﻓﺮ.[٣: ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻧﺒﺊﹾ ﻋِﺒﺎﺩِﻱ ﺃﹶﻧﻲ ﺃﹶﻧﺎ ﺍﻟﹾ ﻐﻔﹸﻮﺭ ﺍﻟﺮﺣِﻴﻢ * ﻭﺃﹶﻥﱠ ﻋـﺬﹶﺍﺑِﻲ ﻫﻮ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺍﻟﹾﺄﹶﻟِﻴﻢ] ﺍﳊﺠﺮ.[٥٠ – ٤٩ :
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻓﺎﳌﺘﺄﻣﻞﹸ ﰲ ﺍﻷﺣﻮﺍﻝ ،ﻭﺍﳌﺘﺪﺑﺮ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﻨﺎﻇﺮ ﰲ ﺳﻨﺔ ﺭﺳـﻮﻝ ﺍﷲ ﻳﺮﻯ ﺃﻥ ﺍﳌﺆﻣﻦ ﻗﺪ ﻳﻌﺎﻗﺐ ﻭﻗﺪ ﻳﻌﻔﻰ ﻋﻨﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ: ﻭﻣﺎ ﺃﹶﺻﺎﺑﻜﹸﻢ ﻣِﻦ ﻣﺼِﻴﺒﺔٍ ﻓﹶﺒِﻤﺎ ﻛﹶﺴﺒﺖ ﺃﹶﻳﺪِﻳﻜﹸﻢ ﻭﻳﻌﻔﹸﻮ ﻋـﻦ ﻛﹶـﺜِﲑٍ ]ﺍﻟﺸﻮﺭﻯ.[٣٠ : ﻭﻧﱯ ﺍﷲ ﻳﻮﻧﺲ :ﻓﹶﻈﹶﻦ ﺃﹶﻥﹾ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ] ﺍﻷﻧﺒﻴﺎﺀ [٨٧ :ﺃﻱ: ﻇﻦ ﺃﻥ ﺍﷲ ﻟﻦ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ،ﻓﺨﺮﺝ ﻓﻜﺎﻥ ﻣﻦ ﺃﻣﺮﻩ ﻣﺎ ﻛﺎﻥ ،ﻛﺎﻥ ﺃﻥ ﺍﻟﺘﻘﻤﻪ ﺍﳊﻮﺕ ﻭﻫﻮ ﻣﻠﻴﻢ. ﻭﺁﺩﻡ ﻭﺯﻭﺟﻪ ﳌﺎ ﺃﻛﻼ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺣﻞ ﻤﺎ ﻣﺎ ﺣﻞ ،ﻓﺒﻌﺪ ﺃﻥ ﻛﺎﻧﺎ ﰲ ﻧﻌﻤﺔ ﻭﻋﺎﻓﻴﺔ ﻭﺳﺘﺮ ،ﻓﻜﺎﻥ ﰲ ﺍﳉﻨﺔ ﻻ ﳚﻮﻉ ﻓﻴﻬﺎ ﻭﻻ ﻳﻌﺮﻯ ،ﻭﻻ ﻳﻈﻤﺄ ﻓﻴﻬﺎ ﻭﻻ ﻳﻀﺤﻰ! ﻓﻤﺎﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﺃﻥ ﺃﻛﻞ ﻣﻦ ﺍﻟﺸﺠﺮﺓ؟! ﻛﺎﻥ ﺃﻥ ﻧﺰﻉ ﻋﻨﻪ ﻭﻋﻦ ﺯﻭﺟﻪ ﻟﺒﺎﺳﻬﻤﺎ ﻭﻃﻔﻘﺎ ﳜﺼﻔﺎﻥ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻭﺭﻕ ﺍﳉﻨﺔ ،ﻛﺎﻥ ﺃﻥ ﺃﹸﺧﺮﺟﺎ ﻣﻦ ﺍﳉﻨﺔ ﻭﺃﻫﺒﻄﺎ ﺇﱃ ﺍﻷﺭﺽ ﺣﻴﺚ ﺍﻟﺘﻌﺐ ﻭﺍﳌﺸﻘﺔ ﻭﺍﻟﻨﻜﺪ ﻭﺍﻷﺣﺰﺍﻥ ،ﻟﻮﻻ ﺃﻥ ﺗﺪﺍﺭﻛﺘﻬﻤﺎ ﻧﻌﻤﺔ ﺍﷲ ﻭﺭﲪﺘﻪ. ﻭﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﳌﺎ ﺧﺎﻟﻔﻮﺍ ﺃﻣﺮ ﻧﺒﻴﻬﻢ ﻳﻮﻡ ﺃﺣﺪٍ ﺣﻞﱠ ﻢ ﻣﺎ ﺣﻞﱠ ﻭﻧﺰﻝ ﻢ ﻣﺎ ﻧﺰﻝ. ﻗﺎﻝ ﺗﻌﺎﱃ :ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺗﻮﻟﱠﻮﺍ ﻣِﻨﻜﹸﻢ ﻳﻮﻡ ﺍﻟﹾﺘﻘﹶﻰ ﺍﻟﹾﺠﻤﻌﺎﻥِ ﺇِﻧﻤﺎ ﺍﺳﺘﺰﻟﱠﻬﻢ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺑِﺒﻌﺾِ ﻣﺎ ﻛﹶﺴﺒﻮﺍ ﻭﻟﹶﻘﹶﺪ ﻋﻔﹶﺎ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ] ﺁﻝ ﻋﻤﺮﺍﻥ.[١٥٥ : ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﺳﺘﺰﻟﱠﻬﻢ ﺃﻱ ﺃﻭﻗﻌﻬﻢ )ﺃﻭ ﻃﻠﺐ ﻭﻗﻮﻋﻬﻢ( ﰲ ﺍﻟﺰﻟﺔ ﻭﻫﻲ ﺍﳋﻄﻴﺌﺔ ،ﻭﻗﺪ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ ﺃﻗﻮﺍﻻﹰ ،ﻣﻨﻬﺎ :ﺃﻥ ﺍﻟﻘﻮﻡ )ﺍﻟﺬﻳﻦ ﻓﺮﻭﺍ( ﻛﺎﻧﻮﺍ ﻗﺪ ﺍﺭﺗﻜﺒﻮﺍ ﺃﺧﻄﺎﺀ ﻓﻴﻤﺎ ﺳﻠﻒ )ﺇﻣﺎ ﻗﺒـﻞ
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﺍﻟﻘﺘﺎﻝ ،ﻭﺇﻣـﺎ ﰲ ﺃﺛﻨﺎﺋـﻪ ﺑﺘـﺮﻛﻬﻢ ﻣـﻮﺍﻗﻌﻬﻢ ﻭﳐﺎﻟﻔﺘـﻬﻢ ﺃﻣـﺮ ﺭﺳﻮﻝ ﺍﷲ (ﻓﺨﺸﻮﺍ ﺃﻥ ﻳﻮﺍﺟﻬﻮﺍ ﺍﻟﻌﺪﻭ ﻭﻫﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻓﺪﻓﻌﻬﻢ ﺫﻟﻚ ﺇﱃ ﺍﻟﻔﺮﺍﺭ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ. ﻭﻛﺬﺍ ﳌﺎ ﻗﺒﻞ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻔﺪﻳﺔ ﻣﻦ ﺃﺳﺎﺭﻯ ﺑـﺪﺭ ﻧـﺰﻝ ﰲ ﺫﻟﻚ ﺃﻳﻀﺎ ﻣﺎ ﻧﺰﻝ )(١ ﻓﻔﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﻗﺎﻝ :ﺃﺑﻮ ﺯﻣﻴﻞٍ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱٍ :ﻓﻠﻤـﺎ ﺃﹶﺳـﺮﻭﺍ ﺍﻷُﺳـﺎﺭﻯ ﻗـﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﻷﰊ ﺑﻜﺮ ﻭﻋﻤﺮ» :ﻣﺎ ﺗﺮﻭﻥ ﰲ ﻫﺆﻻﺀ ﺍﻷﺳﺎﺭﻯ؟« ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﻳﺎ ﻧﱯ ﺍﷲ ،ﻫﻢ ﺑﻨﻮ ﺍﻟﻌﻢ ﻭﺍﻟﻌـﺸﲑﺓ ،ﺃﺭﻯ ﺃﻥ ﺗﺄﺧـﺬ ﻣﻨﻬﻢ ﻓﺪﻳﺔ ﻓﺘﻜﻮﻥ ﻟﻨﺎ ﻗﻮﺓ ﻋﻠﻰ ﺍﻟﻜﻔـﺎﺭ .ﻓﻌـﺴﻰ ﺍﷲ ﺃﻥ ﻳﻬـﺪﻳﻬﻢ ﻟﻺﺳﻼﻡ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﻣﺎ ﺗﺮﻯ ﻳﺎ ﺍﺑﻦ ﺍﳋﻄﺎﺏ؟« ﻗﻠﺖ :ﻻ ﻭﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻣﺎ ﺃﺭﻯ ﺍﻟﺬﻱ ﺭﺃﻯ ﺃﺑﻮ ﺑﻜـﺮ ،ﻭﻟﻜـﲏ ﺃﺭﻯ ﺃﻥ ﲤﻜﻨﺎ ﻓﻨﻀﺮﺏ ﺃﻋﻨﺎﻗﻬﻢ ،ﻓﺘﻤﻜﱠﻦ ﻋﻠﻴﺎ ﻣﻦ ﻋﻘﻴـﻞ ﻓﻴـﻀﺮﺏ ﻋﻨﻘـﻪ، ﻭﲤﻜﱢﻨﻲ ﻣﻦ ﻓﻼﻥٍ )ﻧﺴﻴﺒﺎ ﻟﻌﻤﺮ( ﻓﺄﺿﺮﺏ ﻋﻨﻘﻪ ،ﻓﺈﻥ ﻫﺆﻻﺀ ﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ )(٢ ﻭﺻﻨﺎﺩﻳﺪﻫﺎ . )(٤ )(٣ ﻓﻬﻮﻱ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻭﱂ ﻳﻬﻮ ﻣﺎ ﻗﻠـﺖ ، ) (1ﻣﺴﻠﻢ )ﺹ (١٣٥٨ﻋﻘﺐ ﺣﺪﻳﺚ ).(١٧٦٣ ) (2ﻭﺻﻨﺎﺩﻳﺪﻫﺎ :ﻳﻌﲏ ﺃﺷﺮﺍﻓﻬﺎ. ﺍﻟﻮﺍﺣﺪ ﺻﻨﺪﻳﺪ ،ﻭﺍﻟﻀﻤﲑ ﰲ ﺻﻨﺎﺩﻳﺪﻫﺎ ﻳﻌﻮﺩ ﻋﻠﻰ ﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ ﺃﻭ ﻣﻜﺔ. ) (3ﻓﻬﻮﻱ :ﺃﻱ ﺃﺣﺐ ﺫﻟﻚ ﻭﺍﺳﺘﺤﺴﻨﻪ. ﻳﻘﺎﻝ :ﻫﻮﻱ ﺍﻟﺸﻲﺀ ﻳﻬﻮﻯ ﻫﻮﻯ ،ﻭﺍﳍﻮﻯ ﺍﶈﺒﺔ. ) (4ﻭﱂ ﻳﻬﻮ ﻣﺎ ﻗﻠﺖ :ﻫﻜﺬﺍ ﻫﻮ ﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ،ﻭﱂ ﻳﻬﻮ .ﻭﰲ ﻛﺜﲑ ﻣﻨﻬﺎ :ﻭﱂ ﻳﻬﻮﻱ ،ﺑﺎﻟﻴﺎﺀ ،ﻭﻫﻲ ﻟﻐﺔ ﻗﻠﻴﻠﺔ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻣﻊ ﺍﳉﺎﺯﻡ ،ﻭﻣﻨﻪ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ» :ﺇﻧﻪ
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻐﺪ ﺟﺌﺖ ،ﻓﺈﺫﺍ ﺭﺳﻮﻝﹸ ﺍﷲ ﻭﺃﺑﻮ ﺑﻜـﺮ ﻗﺎﻋِـﺪﻳِﻦ ﻳﺒﻜﻴﺎﻥ ،ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﺧﱪﱐ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﺗﺒﻜـﻲ ﺃﻧـﺖ ﻭﺻﺎﺣﺒﻚ ،ﻓﺈﻥ ﻭﺟﺪﺕ ﺑﻜﹶﺎﺀً ﺑﻜﻴﺖ ،ﻭﺇﻥ ﱂ ﺃﺟﺪ ﺑﻜﺎﺀ ﺗﺒﺎﻛﻴـﺖ ﻟﺒﻜﺎﺋﻜﻤﺎ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﺃﺑﻜﻲ ﻟﻠﺬﻱ ﻋﺮﺽ ﻋﻠﻲ ﺃﺻﺤﺎﺑﻚ ﻣﻦ ﺃﺧﺬﻫﻢ ﺍﻟﻔﺪﺍﺀ ،ﻟﻘﺪ ﻋﺮﺽ ﻋﻠﻲ ﻋﺬﺍﻢ ﺃﺩﱏ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ« )ﺷﺠﺮﺓ ﻗﺮﻳﺒﺔ ﻣﻦ ﻧﺒِﻲ ﺍﷲ (ﻭﺃﻧﺰﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﻨﺒِـﻲ )(١ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟﹶﻪ ﺃﹶﺳﺮﻯ ﺣﺘﻰ ﻳﺜﹾﺨِﻦ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﺇﱃ ﻗﻮﻟﻪ ﻓﹶﻜﹸﻠﹸﻮﺍ ﻣِﻤﺎ ﹶﻏﻨِﻤﺘﻢ ﺣﻠﹶﺎﻟﹰﺎ ﹶﻃﻴﺒﺎ] ﺍﻷﻧﻔﺎﻝ [٦٩ – ٦٧ :ﻓﺄﺣﻞ ﺍﷲ ﺍﻟﻐﻨﻴﻤﺔ ﳍﻢ. ﻭﻧﺮﺟﻊ ﻓﻨﻘﻮﻝ :ﺇﻧﻨﺎ ﻧﺄﺧﺬ ﻣﻦ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺃﻥ ﺍﳍﺎﺩﻱ ﻫﻮ ﺍﷲ ﻓﺎﻟﺬﻱ ﻫﺪﻯ ﻗﻮﻡ ﻳﻮﻧﺲ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ. ﻭﻫﺬﺍ ﳑﺎ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ. ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﻨﻔﹾﺲٍ ﺃﹶﻥﹾ ﺗﺆﻣِﻦ ﺇِﻟﱠﺎ ﺑِﺈِﺫﹾﻥِ ﺍﻟﻠﱠﻪِ. ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻟﹶﻮ ﺷِ ﹾﺌﻨﺎ ﻟﹶﺂَﺗﻴﻨﺎ ﻛﹸﻞﱠ ﻧﻔﹾﺲٍ ﻫﺪﺍﻫﺎ. ﻭﻛﺬﺍ ﺍﻟﺬﻱ ﳚﺘﱯ ﻭﳜﺘﺎﺭ ﻫﻮ ﺍﷲ ،ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ ﺟﺘﺒـﺎﻩ ﺭﺑـﻪ ﻓﹶﺠﻌﻠﹶﻪ ﻣِﻦ ﺍﻟﺼﺎﻟِﺤِﲔ. * ﻧﺄﺧﺬ ﺃﻳﻀﺎ ﻣﻦ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﻗﺼﺘﻪ: ﺃﻥ ﺍﻟﺬﻱ ﻳﺴﻴﺮ ﺍﻷﻣﻮﺭ ﻭﻳﺪﺑﺮﻫﺎ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻤـﻦ ﺍﻟﺬﻱ ﺳﺎﻕ ﺍﳊﻮﺕ ﰲ ﻫﺬﺍ ﺍﻟﺘﻮﻗﻴﺖ ﺍﻟﺬﻱ ﺃﹸﻟﻘﻲ ﻓﻴﻪ ﻳـﻮﻧﺲ ﻋﻠﻴـﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﻴﻢ؟! =
ﻣﻦ ﻳﺘﻘﻲ ﻭﻳﺼﱪ« ﺑﺎﻟﺒﺎﺀ. ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ* :ﺃﱂ ﻳﺄﺗﻴﻚ ﻭﺍﻷﻧﺒﺎﺀ ﺗﻨﻤﻲ* ) (1ﺣﺘﻰ ﻳﺜﹾﺨِﻦ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﺃﻱ :ﻳﻜﺜﺮ ﺍﻟﻘﺘﻞ ﻭﺍﻟﻘﻬﺮ ﰲ ﺍﻟﻌﺪﻭ.
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻭﻣﻦ ﺍﻟﺬﱠﻱ ﺣﻔﻆ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺃﺳﻨﺎﻥ ﺍﳊـﻮﺕ ﻓﻠـﻢ ﲣﺪﺷﻪ ﻭﱂ ﻳﺼﺐ ﻣﻌﻬﺎ ﲟﻜﺮﻭﻩ ﻭﺳﻮﺀٍ؟! ﻭﻛﻴﻒ ﻭﺃﻥﱠ ﺃﻣﻌﺎﺀ ﺍﳊﻮﺕ ﻭﺑﻄﻦ ﺍﳊﻮﺕ ﱂ ﺗﻀﺮ ﻳﻮﻧﺲ ﻋﻠﻴـﻪ ﺍﻟﺴﻼﻡ ﺑﺄﺩﱏ ﺿﺮﺭ؟!! ﰒ ﻛﻴﻒ ﻏﺎﺹ ﺑﻪ ﺍﳊﻮﺕ ﺇﱃ ﻗﺎﻉ ﺍﻟﺒﺤﺎﺭ ﺣﻴـﺚ ﺍﻟﻈﻠﻤـﺎﺕ، ﻓﻨﺎﺩﻯ ﻫﻨﺎﻟﻚ ﻧﺪﺍﺀﻩ ﺍﳌﺬﻛﻮﺭ؟!! ﰒ ﻣﻦ ﺍﻟﺬﻱ ﺩﻓﻊ ﺍﳊﻮﺕ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﱪ ﻛﻲ ﻳﻘـﺬﻑ ﻭﻳﻨﺒـﺬ ﻳﻮﻧﺲ ؟! ﻭﺗﺘﻌﺠﺐ ﻛﻴﻒ ﻳﻨﺒﺖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻪ ﺷﺠﺮﺓ ﻣﻦ ﻳﻘﻄـﲔ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻭﺍﳊﲔ؟! ﻓﻠﻴﻄﻤﺌﻦ ﺍﳌﺆﻣﻨﻮﻥ ﺇﱃ ﺗﺪﺑﲑ ﺭﻢ ﻋﺰ ﻭﺟﻞ. ﻟﻴﻄﻤﺌﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺑﻮﻋﺪ ﺍﷲ ،ﻭﻟﻴﺜﻘﻮﺍ ﺑﻨﺼﺮ ﺍﷲ ﻓﺈﻥ ﺍﷲ ﻗـﺎﻝ: ﻓﹶﺎﺳﺘﺠﺒﻨﺎ ﻟﹶﻪ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻐـﻢ ﰒ ﻗـﺎﻝ :ﻭﻛﹶـﺬﹶﻟِﻚ ﻧﻨﺠِـﻲ ﺍﻟﹾﻤﺆﻣِﻨِﲔ]ﺍﻷﻧﺒﻴﺎﺀ.[٨٨ : * ﻳﺆﺧﺬ ﻣﻦ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺃﻥ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻻﺑﺘﻼﺀﺍﺕ ﺇﺫﺍ ﺻﱪ ﳍﺎ ﺍﻟﻌﺒﺪ ﻭﺍﺣﺘﺴﺐ ،ﻭﺍﺩﻛﺮ ﺎ ﻭﺍﻋﺘﱪ ،ﻭﺭﺟﻊ ﺇﱃ ﺭﺑﻪ ﻭﺃﻧﺎﺏ ﻓﺈﻧﻪ ﳜﺮﺝ ﻣﻨﻬﺎ ﻭﻗﺪ ﻏﹸﻔﺮﺕ ﺫﻧﻮﺑﻪ ﻭﺭﻓﻌﺖ ﺩﺭﺟﺘﻪ ﻭﺃﹸﻗﻴﻠﺖ ﻋﺜﺮﺗﻪ. ﺫﻟﻚ ﺃﻥ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﺍﻟﺘﻘﻤﻪ ﺍﳊﻮﺕ ﻭﻫﻮ ﻣﻠﻴﻢ ،ﻓﻤﺎ ﺃﻥ ﺍﺳﺘﻘﺮ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ ﻭﻧﺎﺩﻯ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ ﻭﻛﺮﺭ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻭﻭﺍﺻﻞ ﺍﻟﺘﺴﺒﻴﺢ ،ﺧﺮﺝ ﻣﻦ ﺑﻄﻦ ﺍﳊﻮﺕ ﻭﻗﺪ ﻏﻔﺮ ﺫﻧﺒﻪ ﻭﺭﻓﻌﺖ ﺩﺭﺟﺘﻪ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﻨﺒﺬﹾﻧﺎﻩ ﺑِﺎﻟﹾﻌﺮﺍﺀِ ﻭﻫﻮ ﺳﻘِﻴﻢ ﻓﺨﺮﺝ ﻭﻫﻮ ﺳﻘﻴﻢ )ﺃﻱ :ﻣﺮﻳﺾ( ﻭﻟﻜﻨﻪ ﱂ ﳜﺮﺝ
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻣﺬﻣﻮﻣﺎ ﻭﻛﺎﻥ ﻗﺪ ﺩﺧﻞ ﻣﻠﻴﻤﺎ. ﻗﺎﻝ ﺗﻌﺎﱃ :ﻟﹶﻮﻟﹶﺎ ﺃﹶﻥﹾ ﺗﺪﺍﺭﻛﹶﻪ ﻧِﻌﻤﺔﹲ ﻣِﻦ ﺭﺑﻪِ ﻟﹶﻨﺒِﺬﹶ ﺑِـﺎﻟﹾﻌﺮﺍﺀِ ﻭﻫـﻮ ﻣﺬﹾﻣﻮﻡ * ﻓﹶﺎ ﺟﺘﺒﺎﻩ ﺭﺑﻪ ﻓﹶﺠﻌﻠﹶﻪ ﻣِﻦ ﺍﻟﺼﺎﻟِﺤِﲔ. * ﰲ ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺪ ﻭﺑﺸﺎﺭﺓﹲ ﻟﻜﻞ ﻣﺆﻣﻦ ﻭﻗﻊ ﰲ ﺷﺪﺓٍ ﻭﻏﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﻨﺠﻴﻪ ﻣﻨﻬﺎ ﺇﺫﺍ ﻫﻮ ﺻﱪ ﻭﺍﺣﺘﺴﺐ ﻭﺩﻋـﺎ ﻭﺃﻧﺎﺏ ،ﺇﺫ ﺍﷲ ﻗﺎﻝ :ﻓﹶﺎﺳﺘﺠﺒﻨﺎ ﻟﹶﻪ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻐﻢ ﻭﻛﹶﺬﹶﻟِﻚ ﻧﻨﺠِـﻲ ﺍﻟﹾﻤﺆﻣِﻨِﲔ. ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻛﹶﺬﹶﻟِﻚ ﻧﻨﺠِﻲ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ﳜﺮﺝ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻌﻤﻮﻡ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﻟﺴﻴﺎﻕ ﰲ ﺷﺄﻥ ﻧﱯ ﻛﺮﱘ ،ﻓﻌﻠﻴﻪ ﻛﻞ ﻣﻦ ﺳﻠﻚ ﻣﺴﻠﻚ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺳﻴﻨﺠﻴﻪ ﺍﷲ ﻛﻤﺎ ﺃﳒﺎﻩ. * ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺍ ﻣﺎ ﻳﺘﻜﺮﺭ ،ﻓﻴﺬﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﻣﻦ ﺑﻪ ﻋﻠﻰ ﻧﺒﻴﻪ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻳﻘـﻮﻝ ﺑﻌـﺪﻫﺎ :ﻭﻛﹶـﺬﹶﻟِﻚ ﻧﺠـﺰِﻱ ﺍﻟﹾﻤﺤﺴِﻨِﲔ. * ﻭﻛﺬﻟﻚ ﻣﻊ ﻧﺒﻴﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ. * ﻭﻛﺬﺍ ﺫﻛﺮ ﺭﺑﻨﺎ ﻧﺒﻴﻪ ﻧﻮﺣﺎ ،ﻭﻣﺎ ﻣﻦ ﻋﻠﻴﻪ ﺑﻪ ﻣﻦ ﺍﻹﳒﺎﺀ ﻓﻘﺎﻝ: ﻧِﻌﻤﺔﹰ ﻣِﻦ ﻋِﻨﺪِﻧﺎ ﻛﹶﺬﹶﻟِﻚ ﻧﺠﺰِﻱ ﻣﻦ ﺷﻜﹶﺮ] ﺍﻟﻘﻤﺮ.[٣٥: * ﻭﻧﺒﻴﻪ ﺃﻳﻮﺏ ﻛﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﰲ ﻗﺼﺘﻪ :ﻭﺫِﻛﹾﺮﻯ ﻟِﻠﹾﻌﺎﺑِـﺪِﻳﻦ ﺃﻱ :ﻳﺘﺬﻛﺮﻫﺎ ﺍﻟﻌﺒﺎﺩ ﻓﻴﻌﻤﻠﻮﻥ ﻛﻌﻤﻠﻪ ﻭﻳﺼﱪﻭﻥ ﻛﺼﱪﻩ. * ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺃﻥ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺼﱪﻭﺍ ﻋﻠﻰ ﺃﻋﺒﺎﺀ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﻻ ﻳﻤﻠﹸﻮﺍ ﻭﻻ ﻳﺴﺄﻣﻮﺍ ﻓﻤﺎ ﻫﻢ ﻓﻴﻪ ﺧﲑ ﳍﻢ ﳑﺎ ﻗﺪ ﳜﺘﺎﺭﻭﻩ ﻷﻧﻔﺴﻬﻢ ،ﻓﻘﺪ ﻳﺴﺄﻡ ﺃﺣـﺪﻫﻢ ﻣـﻦ ﻛﺜـﺮﺓ ﻣﺸﺎﻛﻞ ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﻃﻮﻝ ﺍﳉﻠﻮﺱ ﳍﻢ ،ﻭﺍﻟﻨﻮﻡ ﻭﺍﻻﺳـﺘﻴﻘﺎﻅ ﻋﻠـﻰ
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﺣﻠﻮﻝ ﻣﺸﺎﻛﻠﻬﻢ ،ﻓﻘﺪ ﳝﻞﱡ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﻳﺴﺄﻣﻪ ﻭﻳﺘﺮﻛـﻪ ،ﻭﻟﻜـﻦ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺒﺘﻠﻰ ﲟﺮﺽٍ ﺷﺪﻳﺪ ،ﺃﻭ ﺑﺴﺠﻦٍ ﻣﻮﺣﺶٍ ﻣﻈﻠﻢٍ ،ﺃﻭ ﺑﻌﻘﻮﻕ ﻭﻟﺪ ﻣﻦ ﺃﻭﻻﺩﻩ ﻭﺍﳓﺮﺍﻓﻪ ،ﺃﻭ ﺑﻨﺸﻮﺯ ﺯﻭﺟﺔ ﺃﻭ ﻓﻘﺮٍ ﺷﺪﻳﺪ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺻﻨﻮﻑ ﺍﻻﺑﺘﻼﺀﺍﺕ ﺍﻟﱵ ﻮﻥ ﺃﻣﺎﻣﻬﺎ ﻛﻞ ﺧﻄﻮﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﻣﺸﺎﻛﻠﻬﺎ. ﻓﻨﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺫﻫﺐ ﻣﻐﺎﺿﺒﺎ ﻇﻨﺎ ﻣﻨﻪ ﺃﻥ ﺍﷲ ﻟـﻦ ﻳﻀﻴﻖ ﻋﻠﻴﻪ ،ﺫﻫﺐ ﻣﻐﺎﺿﺒﺎ ﻟﻘﻮﻣﻪ ﳌﱠﺎ ﻛﺬﺑﻮﻩ ﻭﻋﺎﻧﺪﻭﻩ ،ﻭﻟﻜﻦ ﺍﺑﺘﻠـﻲ ﺑﺎﺑﺘﻼﺀ ﻫﻮ ﺃﺷﺪ ﻣﻦ ﺗﻜﺬﻳﺐ ﻗﻮﻣﻪ ﻟﻪ ،ﺃﻻ ﻭﻫﻮ ﺍﻹﻟﻘﺎﺀ ﰲ ﺍﻟﻴﻢ ﻭﺍﻟﺘﻘﺎﻡ ﺍﳊﻮﺕ ﻟﻪ ،ﻭﺑﻘﺎﺅﻩ ﰲ ﻇﻠﻤﺎﺕ ،ﻭﻫﺬﺍ ﺑﻼ ﺷﻚ ﺍﺑﺘﻼﺀ ﻳﻬﻮﻥ ﺃﻣﺎﻣـﻪ ﺗﻜﺬﻳﺐ ﺍﳌﻜﺬﺑﲔ ﻭﻋﻨﺎﺩ ﺍﳌﻌﺎﻧﺪﻳﻦ ،ﻭﲣﻠﻔﻬﻢ ﻋﻦ ﺇﺟﺎﺑﺘـﻪ ﻓﺎﻟـﺼﱪ ﺍﻟﺼﱪ ،ﻭﺍﻟﺮﺿﺎ ﺑﻘﻀﺎﺀ ﺍﷲ ﺑﻌﺪ ﺍﻟﺮﺿﺎ. * ﻓﻨﺄﺧﺬ ﺇﺫﻥ ﻣﻦ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﻣﺎ ﺣﺪﺙ ﻟﻪ ﺍﻟﺼﱪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺍﻟﺘﺄﱐ ﻭﻋﺪﻡ ﺍﻟﻌﺠﻠﺔ. ﻓﺎﻟﺬﻱ ﺁﻝ ﺑﻨﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺃﻥ ﺍﻟﺘﻘﻤﻪ ﺍﳊﻮﺕ ﻫﻮ ﻣﺎ ﺻﺪﺭ ﻣﻨﻪ ﻣﻦ ﺗﻌﺠﻞٍ ﻭﺧﺮﻭﺝ ﻋﻦ ﻏﲑ ﺇﺫﻥ ﻣﻦ ﺍﷲ ﻟﻪ ﺑﺬﻟﻚ. ﺃﻣﺎ ﻧﱯ ﺍﷲ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺪ ﻟﺒﺚ ﰲ ﻗﻮﻣﻪ ﺃﻟﻒ ﺳﻨﺔ ﺇﻻ ﲬﺴﲔ ﻋﺎﻣﺎ ﻭﻫﻮ ﺻﺎﺑﺮ ﳏﺘﺴﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻓﻠﺬﺍ ﻓﻬﻮ ﻣﻦ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ. ﺃﻣﺎ ﻧﱯ ﺍﷲ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻜﺜﲑﺍ ﻣﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﻳﺬﻛﺮ ﺻﱪﻩ ﻭﻳﺘﻤﺜﻞ ﺑﻪ ،ﻓﻜﺎﻥ ﻳﻘﻮﻝ» :ﺭﺣﻢ ﺍﷲ ﻣﻮﺳﻰ ﻗﺪ ﺃﻭﺫﻱ ﺑﺄﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻓﺼﱪ«. ﻓﺎﻟﺼﱪ ﺍﻟﺼﱪ ﻣﻌﺸﺮ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ.
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
* ﻳﺆﺧﺬ ﺃﻳﻀﺎ ﻣﻦ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺃﻥ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﻋﻤﻠﻬﺎ ﺍﳌﺮﺀ ﰲ ﺣﻴﺎﺗﻪ ﺗﻨﻔﻌﻪ ﻭﻗﺖ ﺍﳌﹸﻠِﻤﺎﺕ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﳌﺼﺎﺋﺐ، ﺃﹸﺧﺬ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ ﻗﺎﻝ ﻓﺮﻳﻖ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ – ﻭﻫﻢ ﺍﻷﻛﺜﺮ :-ﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺒﺤﲔ ﰲ ﺳـﺎﺑﻖ ﻭﻗﺘﻪ ﻗﺒﻞ ﺃﻥ ﻳﻠﺘﻘﻤﻪ ﺍﳊﻮﺕ ،ﻓﻨﻔﻌﻪ ﺳﺎﺑﻖ ﻋﻤﻠﻪ ﰲ ﳒﺎﺗﻪ ﻣـﻦ ﺑﻄـﻦ ﺍﳊﻮﺕ. ﻭﻻ ﳝﻨﻊ ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ ﺑﺒﻄﻦ ﺍﳊـﻮﺕ، ﻭﻛﺎﻥ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﳒﺎﺗﻪ. ﻭﺇﻥ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ – ﻛﻤﺎ ﺃﺷﺮﻧﺎ – ﻋﻠﻰ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ: ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ ﺃﻱ :ﻣﻦ ﺍﳌﻜﺜـﺮﻳﻦ ﻣـﻦ ﺍﻟـﺼﻼﺓ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻗﺒﻞ ﺍﺑﺘﻼﺋﻪ. ﻭﳍﺬﺍ ﺍﳌﻌﲎ ﺷﻮﺍﻫﺪ ،ﺃﻋﲏ ﺃﻥ ﺃﻋﻤﺎﻝ ﺍﻟـﱪ ﰲ ﻭﻗـﺖ ﺍﻟﻌﺎﻓﻴـﺔ ﻭﺍﻟﺼﺤﺔ ﻭﺍﻟﺮﺧﺎﺀ ﺗﻨﻔﻊ ﺃﺻﺤﺎﺎ ﺃﻭﻗﺎﺕ ﺍﻟﺸﺪﺍﺋﺪ ،ﻓﻤﻦ ﺍﻟﺸﻮﺍﻫﺪ ﳍﺬﺍ ﺍﳌﻌﲎ ﺻﻨﻴﻊ ﺍﻟﺜﻼﺛﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻐﺎﺭ ،ﺍﻟﺬﻳﻦ ﺍﻧﻄﺒﻘﺖ ﻋﻠﻰ ﻓﻢ ﻏـﺎﺭﻫﻢ ﺻﺨﺮﺓﹲ ﻓﺘﻮﺳﻠﻮﺍ ﺇﱃ ﺍﷲ ﺑﺼﺎﱀ ﺃﻋﻤﺎﳍﻢ ،ﻓﻜﺸﻒ ﺍﷲ ﻣﺎ ﻢ ﻣﻦ ﻫـﻢ ﻭﺭﻓﻊ ﺍﷲ ﻣﺎ ﻢ ﻣﻦ ﻛﺮﺏ. ﺃﻣﺎ ﺍﳌﺴﺮﻓﻮﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﻗﺖ ﺍﻟﻌﺎﻓﻴﺔ ،ﻓﻼ ﻳﻜﺎﺩ ﺃﺣﺪﻫﻢ ﻳﻠﺘﻤﺲ ﻣﺎ ﻳﺘﻮﺳﻞ ﺑﻪ ﺇﱃ ﺭﺑﻪ ﺇﺫﺍ ﺣﻞﱠ ﺑﻪ ﺍﻟﺒﻼﺀ. ﻓﻬﺎ ﻫﻮ ﻓﺮﻋﻮﻥ ﳌﺎ ﺃﹶﺩﺭﻛﹶﻪ ﺍﻟﹾﻐﺮﻕ ﻗﹶﺎﻝﹶ ﺁَﻣﻨﺖ ﺃﹶﻧﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﱠﺬِﻱ ﺁَﻣﻨﺖ ﺑِﻪِ ﺑﻨﻮ ﺇِﺳﺮﺍﺋِﻴﻞﹶ ﻭﺃﹶﻧﺎ ﻣِﻦ ﺍﻟﹾﻤﺴﻠِﻤِﲔ ﻓﺄﺟﻴﺐ ﻋﻠﻴﻪ ﺑﻘﻮﻝ :ﺁَﻟﹾﺂَﻥﹶ ﻭﻗﹶﺪ ﻋﺼﻴﺖ ﻗﹶﺒﻞﹸ ﻭﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﹾﻤﻔﹾﺴِﺪِﻳﻦ] ﻳﻮﻧﺲ.[٩١ – ٩٠ : * ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺷﺄﻥ ﺁﺧﺮﻳﻦ :ﻓﹶﻠﹶﻢ ﻳﻚ ﻳﻨﻔﹶﻌﻬﻢ ﺇِﳝـﺎﻧﻬﻢ ﻟﹶﻤـﺎ
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﺭﺃﹶﻭﺍ ﺑﺄﹾﺳﻨﺎ. * ﻓﻌﻠﻴﻪ ﻓﺠﺪﻳﺮ ﺑﺎﻷﺻﺤﺎﺀ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﻋﺎﻓﻴﺔ ﻭﻏﲎ ﻭﺳـﻼﻣﺔٍ ﻭﺳﺘﺮٍ ﺃﻥ ﻳﻜﺜﺮﻭﺍ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ،ﻓﺈﺫﺍ ﺯﻟﱠﺖ ﻣﻨﻬﻢ ﺍﻷﻗﺪﺍﻡ ،ﻭﺗﻌﺜـﺮﺕ ﻢ ﺍﳋﻄﺎ ﻭﺟﺪﻭﺍ ﻣﺎ ﻳﺘﻮﺳﻠﻮﻥ ﺑﻪ ﺇﱃ ﺭﻢ ﻭﺧـﺎﻟﻘﻬﻢ ﻟﻌـﻞﱠ ﺍﷲ ﺃﻥ ﻳﻜﺸﻒ ﻣﺎ ﻢ ﻣﻦ ﻏﻢ ﻭﻛﺮﺏ ﻭﺿﺮ. * ﻭﻣﻦ ﺍﳌﺴﺘﻔﺎﺩ ﻓﻘﻬﻴﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻬﺎﻡ ﻭﺍﻻﻗﺘﺮﺍﻉ ﰲ ﺍﳌﺸﻜﻼﺕ ﻭﻏﲑﻫﺎ ،ﻭﺫﻟﻚ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺴﺎﻫﻢ ﻓﹶﻜﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺪﺣﻀِﲔ. ﻭﻫﺎ ﻫﻲ ﺑﻌﺾ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﺗﻌﺰﺯ ﻫﺬﺍ ﺍﳊﻜﻢ ﻭﺗﻘﻮﻳﻪ: * ﻗﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﻭﻣﺎ ﻛﹸﻨﺖ ﻟﹶﺪﻳﻬِﻢ ﺇِﺫﹾ ﻳﻠﹾﻘﹸﻮﻥﹶ ﺃﹶﻗﹾﻠﹶﺎﻣﻬﻢ ﺃﹶﻳﻬﻢ ﻳﻜﹾﻔﹸﻞﹸ ﻣﺮﻳﻢ * ﻛﻮﻥ ﺍﻟﻨﱯ ﻛﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺳﻔﺮﺍ ﺃﻗﺮﻉ ﺑﲔ ﻧﺴﺎﺋﻪ ﻓﺄﻳﺘﻬﻦ )(١ ﺧﺮﺝ ﺳﻬﻤﻬﺎ ﺧﺮﺝ ﺎ ﻣﻌﻪ . * ﻗﻮﻝ ﺍﻟﻨﱯ » :ﻣﺜﹶﻞﹸ ﺍﻟﻘﺎﺋِﻢ ﻋﻠﹶﻰ ﺣﺪﻭﺩ ﺍﷲ ﻭﺍﻟﻮﺍﻗﻊ ﻓﻴﻬﺎ ﻛﻤﺜﻞ ﻗﻮﻡ ﺍﺳﺘﻬﻤﻮﺍ ﻋﻠﻰ ﺳﻔﻴﻨﺔ ،ﻓﺄﺻﺎﺏ ﺑﻌﻀﻬﻢ ﺃﻋﻼﻫﺎ، )(٢ ﻭﺑﻌﻀﻬﻢ ﺃﺳﻔﻠﻬﺎ «...ﺍﳊﺪﻳﺚ . ﻗﻮﻝ ﺍﻟﻨﱯ » :ﻟﻮ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﰲ ﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﺼﻒ ﺍﻷﻭﻝ ﰒ )(٣ ﱂ ﳚﺪﻭﺍ ﺇﻻ ﺃﻥ ﻳﺴﺘﻬﻤﻮﺍ ﻋﻠﻴﻪ ﻻﺳﺘﻬﻤﻮﺍ« . ) (1ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﻭﺻﺤﻴﺢ ﰲ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﺍﳌﻄﻮﻝ ،ﻭﻗﺪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ. ) (2ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٦٨٦ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻣﺮﻓﻮﻋﺎ. ) (3ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )ﻣﻊ ﺍﻟﻔﺘﺢ ،(٩٦ /٢ﻭﻣﺴﻠﻢ )ﻣﻊ ﺍﻟﻨﻮﻭﻱ (١٥٧/٤ﻣﻦ
=
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
* ﻭﳌﺎ ﻫﺎﺟﺮ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﻗﺘﺮﻋﺖ ﺍﻷﻧـﺼﺎﺭ ﺳـﻜﲎ )(١ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻓﻄﺎﺭ ﺳﻬﻢ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﻷﻡ ﺍﻟﻌﻼﺀ . * ﻭﰲ »ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ« ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿـﻲ ﺍﷲ ﻋﻨﻪ :ﺃﻥ ﺍﻟﻨﱯ ﻋﺮﺽ ﻋﻠﻰ ﻗﻮﻡ ﺍﻟﻴﻤﲔ ﻓﺄﺳﺮﻋﻮﺍ ﻓﺄﻣﺮ ﺃﻥ ﻳـﺴﻬﻢ )(٢ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﻴﻤﲔ ﺃﻳﻬﻢ ﳛﻠﻒ . * ﺃﻣﺎ ﻣﱴ ﺗﻜﻮﻥ؟ ﻓﻬﻲ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ :ﺳﻨﺔ ﻋﻨـﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﺴﺘﻮﻳﲔ ﰲ ﺍﳊﺠﺔ ﻟﻴﻌﺪﻝ ﺑﻴﻨﻬﻢ ،ﻭﺗﻄﻤﺌﻦ ﻗﻠﻮﻢ ﻭﺗﺮﺗﻔﻊ ﺍﻟﻈﻨﺔ ﻋﻤﻦ ﻳﺘﻮﱃ ﻗﺴﻤﺘﻬﻢ ،ﻭﻻ ﻳﻔﻀﻞ ﺃﺣﺪ ﻣﻨـﻬﻢ ﻋﻠـﻰ ﺻﺎﺣﺒﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺴﻮﻡ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ ﺍﺗﺒﺎﻋﺎ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ. ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺃﻳﻀﺎ :ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ :ﺍﻟﻘﺮﻋـﺔ ﺇﳕـﺎ ﻓﺎﺋـﺪﺎ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳊﻜﻢ ﺍﳋﻔﻲ ﻋﻨﺪ ﺍﻟﺘﺸﺎﺡ ،ﻓﺄﻣﺎ ﻣﺎ ﳜﺮﺟﻪ ﺍﻟﺘﺮﺍﺿﻲ ﻓﻴـﻪ ﻓﺒﺎﺏ ﺁﺧﺮ ،ﻭﻻ ﻳﺼﺢ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻘﺮﻋﺔ ﲡﺮﻱ ﻣﻊ ﻣﻮﺿـﻊ ﺍﻟﺘﺮﺍﺿﻲ ،ﻓﺈﺎ ﻻ ﺗﻜﻮﻥ ﺃﺑﺪﺍ ﻣﻊ ﺍﻟﺘﺮﺍﺿﻲ ،ﻭﻏﻨﻤﺎ ﺗﻜﻮﻥ ﻓﻴﻤﺎ ﻳﺘﺸﺎﺡ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻭﻳﻀﻦ ﺑﻪ. ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ :ﻭﺻﻔﺔ ﺍﻟﻘﺮﻋﺔ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﻦ ﻗـﺎﻝ ﺎ :ﺃﻥ ﺗﻘﻄﻊ ﺭﻗﺎﻉ ﺻﻐﺎﺭ ﻣﺴﺘﻮﻳﺔ ،ﻓﻴﻜﺘﺐ ﰲ ﻛﻞ ﺭﻗﻌﺔ ﺍﺳـﻢ ﺫﻱ ﺍﻟﺴﻬﻢ ،ﰒ ﺗﺠﻌﻞ ﰲ ﺑﻨﺎﺩﻕ ﻃﲔ ﻣﺴﺘﻮﻳﺔ ﻻ ﺗﻔﺎﻭﺕ ﻓﻴﻬﺎ ،ﰒ ﲡﻔـﻒ ﻗﻠﻴﻼ ،ﰒ ﺗﻠﻘﻰ ﰲ ﺛﻮﺏ ﺭﺟﻞ ﱂ ﳛﻀﺮ ﺫﻟﻚ ﻭﻳﻐﻄﻲ ﻋﻠﻴﻬﺎ ﺛﻮﺑـﻪ ،ﰒ ﻳﺪﺧﻞ ﻭﳜﺮﺝ ،ﻓﺈﺫﺍ ﺃﺧﺮﺝ ﺍﺳﻢ ﺍﻟﺮﺟـﻞ ﺃﻋﻄـﻲ ﺍﳉـﺰﺀ ﺍﻟـﺬﻱ =
ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ. ) (1ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٦٨٧ﻣﻦ ﺣﺪﻳﺚ ﺃﻡ ﺍﻟﻌﻼﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ. ) (2ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٦٧٤ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﺑﻪ.
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﺃﻗﺮﻉ ﻋﻠﻴﻪ. ﻗﻠﺖ )ﺍﻟﻘﺎﺋﻞ ﻣﺼﻄﻔﻰ( :ﻭﻫﺬﻩ ﺻﻮﺭﺓ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ ،ﻭﻏﺎﻳﺔ ﻣﺎ ﻓﻴﻬﺎ ﺃﻧﻬﺎ ﺟﺎﺋﺰﺓ ،ﻭﻏﲑﻫﺎ – ﺃﻳﻀﺎ – ﺟﺎﺋﺰ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ. ﻭﻫﺬﺍ ﻣﺰﻳﺪ ﺑﻴﺎﻥٍ ﻷﻣﺮٍ ﻗﺪ ﺗﻘﺪﻡ ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺃﻣـﺮ ﻧﺒﻴﻪ ﺑﺎﻟﺼﱪ ﻭﺎﻩ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺼﺎﺣﺐ ﺍﳊﻮﺕ ﻓﻘﺎﻝ :ﻓﹶﺎﺻﺒِﺮ ﻟِﺤﻜﹾﻢِ ﺭﺑﻚ ﻭﻟﹶﺎ ﺗﻜﹸﻦ ﻛﹶﺼﺎﺣِﺐِ ﺍﻟﹾﺤﻮﺕِ ﺇِﺫﹾ ﻧﺎﺩﻯ ﻭﻫﻮ ﻣﻜﹾﻈﹸﻮﻡ. ﻓﻈﺎﻫﺮ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻳﻔﻴﺪ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺼﺎﺣﺐ ﺍﳊﻮﺕ ﻋﻨﺪ ﻧﺪﺍﺋﻪ ﻭﻫﻮ ﻣﻜﻈﻮﻡ. ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻻ ﻳﺼﺢ. ﻭﺫﻟﻚ ﻷﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺃﺛﲎ ﻋﻠﻰ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳍﺬﺍ ﺍﻟﻨﺪﺍﺀ ﺍﻟﺬﻱ ﻧﺎﺩﻯ ﺑﻪ ﻓﻘﺎﻝ :ﻭﺫﹶﺍ ﺍﻟﻨﻮﻥِ ﺇِﺫﹾ ﺫﹶﻫﺐ ﻣﻐﺎﺿِﺒﺎ ﻓﹶﻈﹶـﻦ
ﺃﹶﻥﹾ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ ﻓﹶﻨﺎﺩﻯ ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ * ﻓﹶﺎﺳﺘﺠﺒﻨﺎ ﻟﹶﻪ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻐﻢ ﻭﻛﹶﺬﹶﻟِﻚ ﻧﻨﺠِـﻲ ﺍﻟﹾﻤﺆﻣِﻨِﲔ.
ﻓﻨﻘﻮﻝ ،ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ :ﺇﻧﻤﺎ ﻧﻬﻲ ﻧﱯ ﺍﷲ ﳏﻤﺪ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﻴﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﺁﻟﺖ ﺑﻪ ﺇﱃ ﺃﻥ ﻧﺎﺩﻯ ﻭﻫﻮ ﻣﻜﻈﻮﻡ، ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻫﻲ ﺫﻫﺎﺑﻪ ﻣﻐﺎﺿﺒﺎ ﻣﻊ ﻇﻨﻪ ﺃﻥ ﻟﻦ ﻧﻘﺪﺭ ﻋﻠﻴﻪ ،ﺃﻱ ﻓﻼ ﺗﻜﻦ ﻣﺜﻞ ﻳﻮﻧﺲ ﰲ ﺫﻟﻚ ،ﺑﻞ ﺍﺻﱪ ﳊﻜﻢ ﺭﺑﻚ ﻭﺍﺭﺽ ﺑﻘﻀﺎﺀ ﺭﺑﻚ. ﻭﻟﺘﺮﺟﻊ ﺇﱃ ﺑﻌﺾ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﻗﺼﺔ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻓﻨﻘﻮﻝ: ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ: ﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﳒﺎﺓ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻛﺜﺮﺓ ﺗﺴﺒﻴﺤﻪ ﻭﻧﺪﺍﺋﻪ ﺑﻘﻮﻟﻪ :ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ.
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ * (١)ﻟﹶﻠﹶﺒِﺚﹶ ﻓِﻲ ﺑﻄﹾﻨِـﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ. ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﺫﹶﺍ ﺍﻟﻨﻮﻥِ ﺇِﺫﹾ ﺫﹶﻫﺐ ﻣﻐﺎﺿِﺒﺎ ﻓﹶﻈﹶﻦ ﺃﹶﻥﹾ ﻟﹶﻦ ﻧﻘﹾﺪِﺭ ﻋﻠﹶﻴﻪِ ﻓﹶﻨﺎﺩﻯ ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇِﻧـﻲ ﻛﹸﻨـﺖ ﻣِـﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ * ﻓﹶﺎﺳﺘﺠﺒﻨﺎ ﻟﹶﻪ ﻭﻧﺠﻴﻨﺎﻩ ﻣِﻦ ﺍﻟﹾﻐﻢ ﻭﻛﹶﺬﹶﻟِﻚ ﻧﻨﺠِﻲ ﺍﻟﹾﻤﺆﻣِﻨِﲔ.
* ﻓﻠﻨﻘﻒ ﻣﻊ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻭﻗﻔﺔ ،ﺫﻟﻜﻢ ﺍﻟﻨﺪﺍﺀ ﺍﻟﺬﻱ ﺗﻀﻤﻦ ﺇﻗﺮﺍﺭﺍ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻗﻮﻟﻪ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺃﹶﻧﺖ. * ﻭﲪﻞ ﺗﱰﻳﻬﺎ ﻟﻠﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻛﻞ ﻧﻘـﺺ ﻭﻋﻴـﺐ ﻭﻋﻦ ﻛﻞ ﻣﺎ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻗـﻮﻝ ﺳـﺒﺤﺎﻧﻚ ﺃﻱ ﺗﱰﻳﻬﺎ ﻟﻚ. ﲦﻦ ﺇﻧﻪ ﻗﺪ ﺗﻀﻤﻦ ﺃﻳﻀﺎ ﺍﻋﺘﺮﺍﻓﹰﺎ ﻭﺇﻗﺮﺍﺭﺍ ﺑﺎﻟﺬﻧﺐ ﰲ ﻗﻮﻟﻪ :ﺇِﻧـﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ. * ﻓﺤﻘﺎ ﺇﻧﻪ ﺩﻋﺎﺀ ﺑﻠﻴﻎ ﻣﻮﺟﺰ ﻭﻣﻌﺠﺰ ،ﻟﻘﺪ ﺗﻀﻤﻦ ﺧﲑ ﺍﻟﻜـﻼﻡ ﻭﺃﺣﺒﻪ ﻭﻫﻮ ﻟﹶﺎ ﺇِﻟﹶﻪ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ. ﻗﺪ ﺗﻀﻤﻦ ﻣﻔﺎﺭﻗﺔ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻭﳐﺎﻟﻔﺘﻬﻢ ﻭﺇﺑﻄﺎﻝ ﻣﺎ ﺫﻛﺮﻭﻩ ﻣﻦ ﺑﺎﻃﻞ ﰲ ﺷﺄﻥ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ. ﻭﻛﺬﺍ ﺗﻀﻤﻦ ﺗﱰﻳﻬﺎ ﷲ ﻋﻤﺎ ﻳﺼﻔﻪ ﺑﻪ ﺍﻟﻮﺍﺻـﻔﻮﻥ ﺍﳉـﺎﻫﻠﻮﻥ، ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ :ﺳﺒﺤﺎﻧﻚ.
) (1ﻗﺪ ﺗﻘﺪﻡ ﺃﻥﱠ ﺃﻛﺜﺮ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﺄﻭﻳﻞ ﻓﹶﻠﹶﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ ﺃﻱ ﻣﻦ ﺍﳌﹸﺼﻠﲔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﻗﺒﻞ ﺍﺑﺘﻼﺋﻪ ،ﻭﻗﺪ ﺻﺢ ﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻝ :ﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺮﺧﺎﺀ ﻓﻨﺠﺎﻩ ﺍﷲ ﺑﺬﻟﻚ .ﻗﺎﻝ :ﻭﻗﺪ ﻛﺎﻥ ﻳﻘﺎﻝ ﰲ ﺍﳊﻜﻤﺔ :ﺇﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﺮﻓﻊ ﺻﺎﺣﺒﻪ ﺇﺫﺍ ﻣﺎ ﻋﺜﺮ ،ﻓﺈﺫﺍ ﺻﺮﻉ ﻭﺟﺪ ﻣﺘﻜﺌﺎ.
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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* ﻟﻘﺪ ﺗﻀﻤﻦ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﺍﺳﺘﻐﻔﺎﺭﺍ ﻭﺇﻗﺮﺍﺭﺍ ﺑﺎﻟﺬﻧﺐ ﻭﺍﻋﺘﺮﺍﻓﹰﺎ ﺑﻪ ﰲ ﻗﻮﻝ ﺇِﻧﻲ ﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﻈﱠﺎﻟِﻤِﲔ. ﻓﺎﻻﺳﺘﻐﻔﺎﺭ ﺑﺪﺍﻳﺔﹲ ﻟﻜﻞ ﺧﲑٍ ﻭﳐﺮﺝ ﻣﻦ ﻛﻞ ﺿﻴﻖ ﻭﳐﺮﺝ ﻣﻦ ﻛﻞ ﻛﺮﺏ. ﻭﺍﻟﺘﺴﺒﻴﺢ ﺗﱰﻳﻪ ﷲ ﻭﺗﱪﺅ ﻣﻦ ﻣﻘﻮﻻﺕ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻭﺍﳉﻬﻞ ﻭﺍﻟﺰﻳﻎ ﻭﺍﻟﻀﻼﻝ. ﻭﻣﻦ ﰒﱠ ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﻪ ﻗﺎﻝ» :ﺩﻋﻮﺓ ﺫﻱ ﺍﻟﻨﻮﻥ ﺇﺫ ﺩﻋﺎ ﻭﻫﻮ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ :ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇﻧﻲ ﻛﻨﺖ ﻣﻦ ﺍﻟﻈﺎﳌﲔ ،ﺇﻧﻪ ﱂ ﻳﺪﻉ ﺎ ﻣﺴﻠﻢ ﰲ ﺷﻲﺀ ﻗﻂ ﺇﻻ ﺍﺳﺘﺠﺎﺏ )(١ ﺍﷲ ﻟﻪ ﺎ« . ﻭﺑﻌﺪ :ﻓﺎﻟﺬﻱ ﺻﺪﺭ ﻣﻦ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻣﻨﻪ ﻧﺴﺘﻔﻴﺪ ،ﻭﺑﻪ ﻧﻌﺘﱪ ﻭﻧﺘﻌﻆ. ﻫﺬﺍ ،ﻭﻗﺪ ﺃﺩﺑﻨﺎ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﰲ ﺫﻟﻚ ﺧﲑ ﺃﺩﺏ ﻓﻘﺎﻝ ﻋﻠﻴﻪ )(٢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻴﻤﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ،ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ» :ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻝ: ﺇﱐ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ« ﻭﻧﺴﺒﻪ ﺇﱃ ﺃﺑﻴﻪ. )(٣ * ﻭﻓﻴﻤﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ» :ﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺧﲑ ﻣﻦ ) (1ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ »ﺍﳌﺴﺘﺪﺭﻙ« ) (٥٠٥/١ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻗﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ،ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﺸﻮﺍﻫﺪﻩ ،ﻭﻗﺪ ﺳﻘﺖ ﺷﻮﺍﻫﺪﻩ ﰲ ﻛﺘﺎﰊ: »ﺍﻟﺼﺤﻴﺢ ﺍﳌﺴﻨﺪ ﻣﻦ ﺃﺫﻛﺎﺭ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ«. ) (2ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ ،(٣٤١٣ﻭﻣﺴﻠﻢ )ﺣﺪﻳﺚ .(٢٣٧٧ ) (3ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٣٤١٦
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ«. ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ – ﻳﻌﲏ :ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ» :ﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«. )(٢ ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ »ﻭﻻ ﺃﻗﻮﻝ :ﺇﻥ ﺃﺣﺪﺍ ﺃﻓﻀﻞ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ«. )(٣ ﻭﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺎﻝ» :ﻻ ﻳﻘﻮﻟﻦ ﺃﺣﺪﻛﻢ :ﺇﱐ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ«. )(٤ ﻭﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ» :ﻣﻦ ﻗﺎﻝ :ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ ﻓﻘﺪ ﻛﺬﺏ«. ﻭﰒ ﺃﻟﻔﺎﻅ ﺃﺧﺮ ﳍﺬﺍ ﺍﳊﺪﻳﺚ. ﺃﻣﺎ ﻣﻌﲎ ﺍﳊﺪﻳﺚ – ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ – ﻓﺈﻥ ﲪﻠﻨﺎ ﻗﻮﻟﻪ »ﺃﻧﺎ« ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ :ﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻔﺎﺿﻞ ﺑﲔ ﺍﻟﻨﱯ ﳏﻤﺪ ﻭﺑﲔ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻳﻨﺘﻘﺺ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻜﻮﻧﻪ ﺧﺮﺝ ﻣﻐﺎﺿﺒﺎ ،ﻭﻟﻜﻮﻧﻪ ﺳﺎﻫﻢ ﻓﻜﺎﻥ ﻣﻦ ﺍﳌﺪﺣﻀﲔ. ﻭﳛﺘﻤﻞ ﺃﻳﻀﺎ :ﺃﻥ ﻫﺬﺍ ﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ﺗﻮﺍﺿﻌﺎ ﻭﻣﻦ ﺑﺎﺏ» :ﻻ )(٥ ﲣﲑﻭﱐ ﻣﻦ ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ« ﻭﰲ ﻟﻔﻆ »ﻻ ﺗﻔﻀﻠﻮﺍ ﺑﲔ ﺃﻭﻟﻴﺎﺀ ﺍﷲ« ، )(١
) (1ﻣﺴﻠﻢ )ﺣﺪﻳﺚ .(٢٣٧٦ ) (2ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٣٤١٥ ) (3ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٣٤١٢ ) (4ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٤٨٠٥ ) (5ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٣٤١٤
ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
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ﻭﺫﻟﻚ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺘﻔﻀﻴﻞ ﺍﳌﻔﻀﻲ ﺇﱃ ﺍﻟﺸﻘﺎﻕ ،ﻭﺇﱃ ﺍﻧﺘﻘﺎﺹ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ. ﺃﻭ ﻳﻜﻮﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ . ﻓﻬﺬﻩ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ ،ﺃﻣﺎ ﺇﺫﺍ ﲪﻠﻨﺎ ﻗﻮﻟﻪ» :ﺃﻧﺎ« ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ. ﻓﺎﳌﻌﲎ :ﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ :ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻳـﻮﻧﺲ ﺑﻦ ﻣﱴ؛ ﻟﻜﻮﻥ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺿﺠﺮ ﻭﺧﺮﺝ ﻣﻦ ﻗﻮﻣﻪ ﻣﻐﺎﺿﺒﺎ، ﻭﺫﻟﻚ ﻷﻥ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﱯ ﻛﺮﱘ ،ﻭﻗﺪ ﺍﺟﺘﺒﺎﻩ ﺭﺑﻪ ﻓﺠﻌﻠﻪ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ،ﻭﻣﻦ ﻋﻠﻴﻪ ﺑﺈﺭﺳﺎﻟﻪ ﺇﱃ ﻣﺎﺋﺔ ﺃﻟﻒ ﺃﻭ ﻳﺰﻳﺪﻭﻥ ،ﻓﺂﻣﻨﻮﺍ ،ﻓﻠﻪ ﺃﺟﺮ ﻫﺆﻻﺀ . ﻭﻫﺎ ﻫﻲ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺫﻟﻚ – ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ. )(١ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﻗﺎﻝ ﺍﻟﻌﻠﻤـﺎﺀ ﺇﳕـﺎ ﻗﺎﻝ ﺫﻟﻚ ﺗﻮﺍﺿﻌﺎ ،ﺇﻥ ﻛﺎﻥ ﻗﺎﻟﻪ ﺑﻌﺪ ﺃﻥ ﺃﻋﻠﻢ ﺃﻧﻪ ﺃﻓﻀﻞ ﺍﳋﻠـﻖ، ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﻟﻪ ﻗﺒﻞ ﻋﻠﻤﻪ ﺑﺬﻟﻚ ﻓﻼ ﺇﺷﻜﺎﻝ .ﻭﻗﻴﻞ :ﺧـﺺ ﻳـﻮﻧﺲ ﺑﺎﻟﺬﻛﺮ ﳌﺎ ﳜﺸﻰ ﻋﻠﻰ ﻣﻦ ﲰﻊ ﻗﺼﺘﻪ ﺃﻥ ﻳﻘﻊ ﰲ ﻧﻔﺴﻪ ﺗﻨﻘﻴﺺ ﻟـﻪ، ﻓﺒﺎﻟﻎ ﰲ ﺫﻛﺮ ﻓﻀﻠﻪ ﻟﺴﺪ ﻫﺬﻩ ﺍﻟﺬﺭﻳﻌﺔ. ﻗﻮﻟﻪ » :ﻭﻻ ﺃﻗﻮﻝ :ﺇﻥ ﺃﺣﺪﺍ ﺃﻓﻀﻞ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ« ﻭﰲ ﺭﻭﺍﻳﺔ» :ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ :ﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﱄ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺧـﲑ ﻣـﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ« ،ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ» :ﻣﺎ ﻳﻨﺒﻐـﻲ ﻟﻌﺒـﺪ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ«. )» (1ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ«).(٥٢١/٦
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ؛ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﲢﺘﻤﻞ ﻭﺟﻬﲔ: ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻗﺎﻝ ﻫﺬﺍ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﺃﻓﻀﻞ ﻣﻦ ﻳـﻮﻧﺲ، ﻓﻠﻤﺎ ﻋﻠﻢ ﺫﻟﻚ ﻗﺎﻝ» :ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ« ﻭﱂ ﻳﻘﻞ ﻫﻨﺎ :ﺇﻥ ﻳـﻮﻧﺲ ﺃﻓﻀﻞ ﻣﻨﻪ ﺃﻭ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ. ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻗﺎﻝ ﻫﺬﺍ ﺯﺟﺮﺍ ﻋﻦ ﺃﻥ ﻳﺘﺨﻴﻞ ﺃﺣﺪ ﻣﻦ ﺍﳉﺎﻫﻠﲔ ﺷﻴﺌﹰﺎ ﻣﻦ ﺣﻂ ﻣﺮﺗﺒﺔ ﻳﻮﻧﺲ ،ﻣﻦ ﺃﺟﻞ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺰﻳﺰ ﻣـﻦ ﻗﺼﺘﻪ ،ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﻭﻣﺎ ﺟﺮﻯ ﻟﻴﻮﻧﺲ ،ﱂ ﳛﻄﻪ ﻣﻦ ﺍﻟﻨﺒﻮﺓ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ،ﻭﺧﺺ ﻳﻮﻧﺲ ﺑﺎﻟﺬﻛﺮ ﳌﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺫﻛﺮﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﲟﺎ ﺫﻛﺮ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ » :ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ« ﻓﺎﻟﻀﻤﲑ ﰲ »ﺃﻧﺎ« ﻗﻴﻞ :ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻨﱯ ،ﻭﻗﻴﻞ :ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻘﺎﺋﻞ، ﺃﻱ :ﻻ ﻳﻘﻮﻝ ﺫﻟﻚ ﺑﻌﺾ ﺍﳉﺎﻫﻠﲔ ﻣﻦ ﺍﺘﻬﺪﻳﻦ ﰲ ﻋﺒﺎﺩﺓ ﺃﻭ ﻋﻠﻢ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﻓﺈﻧﻪ ﻟﻮ ﺑﻠﻎ ﻣﻦ ﺍﻟﻔﻀﻞ ﻣﺎ ﺑﻠﻎ ﱂ ﻳﺒﻠﻎ ﺩﺭﺟـﺔ ﺍﻟﻨﺒﻮﺓ ،ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﻗﺒﻠﻪ ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ» :ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ« ﻭﺍﷲ ﺃﻋﻠﻢ. * ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻠﻤﻨﺎﻩ ﻣﻦ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﰲ ﺷﺄﻥ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﺫ ﻗﺎﻝ ﻟﻨﺎ ﻧﺒﻴﻨﺎ » :ﻻ ﻳﻨﺒﻐﻲ ﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻝ: ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻳﻮﻧﺲ ﺑﻦ ﻣﱴ« ﻧﺴﺘﻔﻴﺪ ﺃﺩﺑﺎ ﻭﻧﺘﺨﻠﻖ ﲞﻠﻖ ﺣﺴﻦ ﲨﻴﻞ ﺃﻻ ﻭﻫﻮ ﺍﻟﺘﻮﺍﺿﻊ ،ﻭﺣﺴﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﺆﻣﻨﲔ. ﻭﳑﺎ ﻳﺘﺄﻳﺪ ﺑﻪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺎ ﻳﻠﻲ: * ﻗﻮﻝ ﺍﻟﻨﱯ » :ﳓﻦ ﺃﺣﻖ ﺑﺎﻟﺸﻚ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺇﺫ ﻗﺎﻝ: ﺭﺏ ﺃﹶﺭِﻧِﻲ ﻛﹶﻴﻒ ﺗﺤﻴِﻲ ﺍﻟﹾﻤﻮﺗﻰ ﻗﹶﺎﻝﹶ ﺃﹶﻭﻟﹶﻢ ﺗﺆﻣِﻦ ﻗﹶﺎﻝﹶ ﺑﻠﹶﻰ ﻭﻟﹶﻜِﻦ ﻟِﻴﻄﹾﻤﺌِﻦ ﻗﹶﻠﹾﺒِﻲ ﻭﻳﺮﺣﻢ ﺍﷲ ﻟﻮﻃﺎ ﻟﻘﺪ ﻛﺎﻥ ﻳﺄﻭﻱ ﺇﱃ ﺭﻛﻦ ﺷﺪﻳﺪ،
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )(١
ﻭﻟﻮ ﻟﺒﺜﺖ ﰲ ﺍﻟﺴﺠﻦ ﻃﻮﻝ ﻣﺎ ﻟﺒﺚ ﻳﻮﺳﻒ ﻷﺟﺒﺖ ﺍﻟﺪﺍﻋﻲ« . * ﻭﺃﻳﻀﺎ ﻓﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻟﻨﺎ ﻛﺜﲑﺍ ﻣﺎ ﻳﺬﻛﺮ ﻧﱯ ﺍﷲ ﻣﻮﺳـﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺜﻨﻴﺎ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ» :ﻳﺮﺣﻢ ﺍﷲ ﻣﻮﺳﻰ ﻟﻘﺪ ﺃﻭﺫﻱ ﺑﺄﻛﺜﺮ )(٢ ﻣﻦ ﻫﺬﺍ ﻓﺼﱪ« . * ﻭﻛﺬﻟﻚ ﻣﺎ ﻭﺭﺩ ﰲ ﻗﺼﺔ ﺗﺸﺎﺟﺮ ﺍﳌﺴﻠﻢ ﻣﻊ ﺍﻟﻴﻬﻮﺩﻱ: )(٣ ﻓﻌﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﻗﺎﻝ :ﺍﺳﺘﺐ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺭﺟﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻓﻘـﺎﻝ ﺍﳌـﺴﻠﻢ: ﻭﺍﻟﺬﻱ ﺍﺻﻄﻔﻰ ﳏﻤﺪﺍ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ – ﰲ ﻗﺴﻢ ﻳﻘﺴﻢ ﺑﻪ – ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩﻱ :ﻭﺍﻟﺬﻱ ﺍﺻﻄﻔﻰ ﻣﻮﺳﻰ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ،ﻓﺮﻓﻊ ﺍﳌﺴﻠﻢ ﻋﻨـﺪ ﺫﻟﻚ ﻳﺪﻩ ﻓﻠﻄﻢ ﺍﻟﻴﻬﻮﺩﻱ ﻓﺬﻫﺐ ﺍﻟﻴﻬﻮﺩﻱ ﺇﱃ ﺍﻟﻨﱯ ﻓﺄﺧﱪﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮﻩ ﻭﺃﻣﺮ ﺍﳌﺴﻠﻢ ،ﻓﻘﺎﻝ» :ﻻ ﲣﲑﻭﱐ ﻋﻠﻰ ﻣﻮﺳﻰ ،ﻓـﺈﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻌﻘﻮﻥ ﻓﺄﻛﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﻔﻴﻖ ،ﻓﺈﺫﺍ ﻣﻮﺳﻰ ﺑﺎﻃﺶ ﲜﺎﻧـﺐ ﺍﻟﻌﺮﺵ ﻓﻼ ﺃﺩﺭﻱ ﺃﻛﺎﻥ ﻓﻴﻤﻦ ﺻﻌﻖ ﻓﺄﻓﺎﻕ ﻗﺒﻠﻲ ،ﺃﻭ ﻛـﺎﻥ ﳑـﻦ ﺍﺳﺘﺜﲎ ﺍﷲ؟«. ﻓﺼﻠﻮﺍﺕ ﺭﰊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﳏﻤﺪ ﻭﻋﻠـﻰ ﺳـﺎﺋﺮ ﺍﳌﺮﺳﻠﲔ. ﻭﻗﺪ ﺳﻠﻚ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘـﺪ ﻛـﺎﻥ ﺑﻌﻀﻬﻢ ﻳﺜﲏ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﻭﻳﺸﻜﺮ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﺑﻌـﺪ ﺷـﻜﺮﻩ ﷲ ) (1ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٣٧٢ﻭﻣﺴﻠﻢ )ﺣﺪﻳﺚ (١٥١ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ. ) (2ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٢٤٠٥ ) (3ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٤٠٨ﻭﻣﺴﻠﻢ )ﺣﺪﻳﺚ .(٢٣٧٣
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ. ﻭﻫﺬﻩ ﻃﺎﺋﻔﺔ ﻣﻦ ﺫﻟﻚ: * ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺃﰊ ﺑﻜـﺮ ﻭﺑﻼﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﺃﺑﻮ ﺑﻜﺮ ﺳﻴﺪﻧﺎ ﻭﺃﻋﺘـﻖ ﺳـﻴﺪﻧﺎ – ﻳﻌـﲏ )(١ ﺑﻼﻻﹰ . * ﻭﻗﻮﻝ ﻋﻠﻲ ،ﻭﻗﺪ ﺳﺌﻞ ﺃﻱ ﺍﻟﻨﺎﺱ ﺧﲑ ﺑﻌﺪ ﺭﺳـﻮﻝ ﺍﷲ ، )(٢ ﻗﺎﻝ :ﺃﺑﻮ ﺑﻜﺮ ،ﻗﻴﻞ ﻟﻪ :ﰒ ﻣﻦ؟ ﻗﺎﻝ :ﰒ ﻋﻤﺮ . * ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﺛﻨﺎﺀ ﻣﻦ ﻋﻠﻲ ﻋﻠﻰ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ: )(٣ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺇﱐ ﻟﻮﺍﻗﻒ ﰲ ﻗﻮﻡ ﻓﺪﻋﻮﺍ ﺍﷲ ﻟﻌﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ – ﻭﻗـﺪ ﻭﺿﻊ ﻋﻠﻰ ﺳﺮﻳﺮﻩ – ﺇﺫﺍ ﺭﺟﻞ ﻣﻦ ﺧﻠﻔﻲ ﻗﺪ ﻭﺿﻊ ﻣﺮﻓﻘـﻪ ﻋﻠـﻰ ﻣﻨﻜﱯ ﻳﻘﻮﻝ :ﺭﲪﻚ ﺍﷲ ،ﺇﻥ ﻛﻨﺖ ﻷﺭﺟـﻮ ﺃﻥ ﳚﻌﻠـﻚ ﺍﷲ ﻣـﻊ ﺻﺎﺣﺒﻴﻚ ﻷﱐ ﻛﻨﺖ ﻛﺜﲑﺍ ﻣﺎ ﻛﻨﺖ ﺃﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ :ﻛﻨـﺖ ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻭﻓﻌﻠﺖ ﻭﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ،ﻭﺍﻧﻄﻠﻘﺖ ﻭﺃﺑـﻮ ﺑﻜـﺮ ﻭﻋﻤﺮ ،ﻓﺈﻥ ﻛﻨﺖ ﻷﺭﺟﻮ ﺃﻥ ﳚﻌﻠﻚ ﺍﷲ ﻣﻌﻬﻤﺎ ﻓﺎﻟﺘﻔﺖ ﻓﺈﺫﺍ ﻫﻮ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ. * ﻭﻫﺬﺍ ﺛﻨﺎﺀ ﻣﻦ ﻋﻤﺮ ﻋﻠﻰ ﻋﻠﻲ ﻭﺃﹸﰊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ: )(٤ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ: ) (1ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )ﺍﳌﺼﻨﻒ .(١٢٠١٤ ) (2ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٣٦٧١ ) (3ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٦٧٧ﻭﻣﺴﻠﻢ ).(٢٣٨٩ ) (4ﺍﻟﺒﺨﺎﺭﻱ )ﺣﺪﻳﺚ .(٤٤٨١
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )(١
)(٢
ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺃﻗﺮﺅﻧﺎ ﺃﹸﰊ ﻭﺃﻗﻀﺎﻧﺎ ﻋﻠﻲ. * ﻭﻫﺬﺍ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻛﺎﻥ ﺇﺫﺍ ﺳﻠﹼﱠﻢ ﻋﻠﻰ ﺍﺑﻦ ﺟﻌﻔﺮ )(٣ ﻗﺎﻝ» :ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺍﺑﻦ ﺫﻱ ﺍﳉﻨﺎﺣﲔ« . * ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﺗﺬﻛﲑ ﺑﻌﻀﻬﻢ ﺑﻔﻀﻞ ﺑﻌﺾ. )(٤ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﻃﺮﻳﻖ ﻋﻠﻘﻤﺔ ﻗـﺎﻝ :ﺩﺧﻠـﺖ ﺍﻟـﺸﺎﻡ ﻓﺼﻠﻴﺖ ﺭﻛﻌﺘﲔ ﻓﻘﻠﺖ :ﺍﻟﻠﻬﻢ ﻳﺴﺮ ﱄ ﺟﻠﻴﺴﺎ ﻓﺮﺃﻳﺖ ﺷﻴﺨﺎ ﻣﻘـﺒﻼﹰ، ﻓﻠﻤﺎ ﺩﻧﺎ ﻗﻠﺖ :ﺃﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﺠﺎﺏ ﺍﷲ .ﻗﺎﻝ :ﻣﻦ ﺃﻳﻦ ﺃﻧـﺖ؟ )(٥ ﻗﻠﺖ :ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ،ﻗﺎﻝ :ﺃﻓﻠﻢ ﻳﻜﻦ ﻓﻴﻜﻢ ﺻﺎﺣﺐ ﺍﻟـﻨﻌﻠﲔ ﻭﺍﻟﻮِﺳﺎﺩ ﻭﺍﳌﻄﻬﺮﺓ؟ ﻗﺎﻝ :ﺃﻭ ﱂ ﻳﻜﻦ ﻓﻴﻜﻢ ﺍﻟﺬﻱ ﺃﺟﲑ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ؟ ﺃﻭ ﱂ ﻳﻜﻦ ﻓﻴﻜﻢ ﺻﺎﺣﺐ ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﻏﲑﻩ؟ ﻛﻴﻒ ﻗﺮﺃ ﺍﺑﻦ ﺃﻡ ﻋﺒﺪ ﻭﺍﻟﻠﱠﻴﻞِ ﻓﻘﺮﺃﺕ ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ * ﻭﺍﻟﻨﻬﺎﺭ ﺇﺫﺍ ﲡﻠـﻰ * ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻗﺎﻝ :ﺃﻗﺮﺃﻧﻴﻬﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓـﺎﻩ ﺇﱃ ﰲﱠ ،ﻓﻤﺎ ﺯﺍﻝ ﻫﺆﻻﺀ ﺣﱴ ﻛﺎﺩﻭﺍ ﻳﺮﺩﻭﻧﲏ.
) (1ﺃﻱ ﺃﻋﻠﻤﻨﺎ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ. ) (2ﺃﻱ ﺃﻋﻠﻤﻨﺎ ﺑﺎﻟﻘﻀﺎﺀ. ) (3ﺍﻟﺒﺨﺎﺭﻱ )ﺭﻗﻢ .(٣٧٠٩ ) (4ﺍﻟﺒﺨﺎﺭﻱ ).(٣٧٦١ ) (5ﻳﻌﲏ ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻤﻞ ﻟﺮﺳﻮﻝ ﺍﷲ ﻧﻌﻠﻴﻪ ،ﻭﻫﻮ ﺍﺑﻦ ﻣﺴﻌﻮﺩ.
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻓﻮﺍﺋﺪ ﻭﻟﻔﺘﺎﺕ ﺍﻟﻴﻘﻄﲔ ﻫﻮ ﺍﻟﻘﺮﻉ ،ﻗﺎﻝ ﺫﻟﻚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻗـﺎﻝ )(١ ﺃﻳﻀﺎ ﲨﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ . ﻗﺪ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻔﺴﲑﻫﻢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﹶﻧﺒﺘﻨﺎ ﻋﻠﹶﻴـﻪِ ﺷﺠﺮﺓﹰ ﻣِﻦ ﻳﻘﹾﻄِﲔٍ ﺃﺎ )ﺃﻱ ﺷﺠﺮﺓ ﺍﻟﻴﻘﻄﲔ( ﺗﻈﻠﻪ ﺑﻈﻠﻬﺎ ﺍﻟﻈﻠﻴﻞ ﻷﺎ ﺑﺎﺭﺩﺓ ﺍﻟﻈﻼﻝ ﻭﻻ ﻳﺴﻘﻂ ﻋﻠﻴﻬﺎ ﺫﺑﺎﺏ ﻭﻻ ﳚﺘﻤﻊ ﻋﻨﺪﻫﺎ ﻭﻷﺎ ﻣـﻦ ﺃﺳﺮﻉ ﺍﻷﺷﺠﺎﺭ ﻧﺒﺎﺗﺎ ﻭﺍﻣﺘﺪﺍﺩﺍ. ﻭﻣﻦ ﺍﳌﻨﺎﺳﺒﺎﺕ ﻫﻨﺎ ﺃﻥ ﺍﻟﻨﱯ ﳏﻤﺪﺍ ﻛﺎﻥ ﳛﺐ ﺍﻟﺪﺑﺎﺀ ،ﺍﻟﺬﻱ )(٢ ﻫﻮ ﺍﻟﻘﺮﻉ . ﻣﱴ ﺃﺭﺳﻞ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﳌﺎﺋﺔ ﺃﻟﻒ؟ ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ )ﻭﻫﻢ ﺍﻷﻛﺜﺮﻭﻥ( ﺇﱃ ﺃﻥ ﺍﻹﺭﺳﺎﻝ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﺘﻘﺎﻡ ﺍﳊﻮﺕ ﻟﻪ. ﻭﺫﻫﺐ ﻓﺮﻳﻖ ﻗﻠﻴﻞ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺑﻌﺪ ﺃﻥ ﻧﺒـﺬ ﺑﺎﻟﻌﺮﺍﺀ. ﻛﻴﻒ ﻗﻴﻞ ﻣِﹶﺌﺔِ ﺃﹶﻟﹾﻒٍ ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ ﺃﻟﻴﺲ ﺍﷲ ﺑﻌﺎﱂ ﻟﻌﺪﺩﻫﻢ؟ ﺑﻞ ﻓﺎﷲ ﺃﻋﻠﻢ ﺑﻌﺪﻢ ﺑﻼ ﺷﻚ ﻭﻻ ﺭﻳﺐ. ﻟﻜﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺃﹶﻭ ﻫﻨﺎ ﲟﻌﲎ ﺑـﻞ ﻓـﺎﳌﻌﲎ ﻭﺃﺭﺳﻠﻨﺎﻩ ﺇﱃ ﻣﺎﺋﺔ ﺃﻟﻒ ﺑﻞ ﻳﺰﻳﺪﻭﻥ ﻋﻦ ﺍﳌﺎﺋﺔ ﺃﻟﻒ .ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠـﻢ ﻣﻦ ﺃﺷﺎﺭ ﺇﱃ ﻣﻌﲎ ﺁﺧﺮ ،ﺃﻻ ﻭﻫﻮ ﺃﻥ ﺍﻟﻌﺪﺩ ﻣِﹶﺌﺔِ ﺃﹶﻟﹾﻒٍ ﰲ ﻋﲔ ﺑﻌﺾ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ ﰲ ﻋﲔ ﻧﺎﻇﺮﻳﻦ ﺁﺧﺮﻳﻦ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ) (1ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﻴﻘﻄﲔ ﻛﻞ ﻧﺒﺎﺕ ﻻ ﺳﺎﻕ ﻟﻪ ،ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ :ﺇﺎ ﺷﺠﺮﺓ ﺫﻛﺮﻫﺎ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻭﻫﻮ ﺃﻋﻠﻢ ﺎ ،ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻨﺎﻩ. ) (2ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (٥٤٣٣ﻭﻣﺴﻠﻢ )ﺣﺪﻳﺚ .(٢٠٤١
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺍﻟﻔﻬﺮﺱ ﺍﳌﻮﺿﻮﻉ
ﻣﻘﺪﻣﺔ ﺑﻌﺾ ﺍﻟﻮﺍﺭﺩ ﰲ ﺫﻛﺮ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﺑﻌﺾ ﻣﻌﺎﱐ ﻣﻔﺮﺩﺍﺕ ﺍﻵﻳﺎﺕ ﻣﻜﺎﻧﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺼﺔ ﺍﻹﳝﺎﻥ ﻳﻨﻔﻊ ﰲ ﺩﻓﻊ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﻌﻤﺔ ﺳﻴﺎﻕ ﺍﺑﻦ ﻛﺜﲑ ﻟﻠﻘﺼﺔ ﻣﻘﺪﺍﺭ ﻣﻜﺜﻪ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ ﺃﻣﻮﺭ ﻣﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻘﺼﺔ ﻣﻌﲎ ﻗﻮﻟﻪ :ﻭﻟﹶﺎ ﺗﻜﹸﻦ ﻛﹶﺼﺎﺣِﺐِ ﺍﻟﹾﺤﻮﺕِ ﺇِﺫﹾ ﻧـﺎﺩﻯ ﻭﻫﻮ ﻣﻜﹾﻈﹸﻮﻡ. ﺇﻥ ﺍﷲ ﻛﻤﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﻗﺪ ﻳﻌﺎﻗﺐ ﺎ ﺇﻥ ﺍﷲ ﺍﳍﺎﺩﻱ ﻫﻮ ﺍﷲ ﺍﻟﺬﻱ ﻳﺴﲑ ﺍﻷﻣﻮﺭ ﻭﻳﺪﺑﺮﻫﺎ ﻫﻮ ﺍﷲ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺼﱪﻭﺍ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﺗﻨﻔﻊ ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪ
ﺍﻟﺼﻔﺤﺔ ٥ ٦ ٧ ٩ ١٠ ١١ ١٤ ١٥ ١٧ ٢٠ ٢٦ ٢٧ ٣٠ ٣٠ ٣٢ ٣٤
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ﻗﺼﺔ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺍﻷﺩﻟﺔ ﱃ ﺟﻮﺍﺯ ﺍﻻﺳﺘﻬﺎﻡ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺠﺎﺓ ﻛﺜﺮﺓ ﺍﻟﺘﺴﺒﻴﺢ ﻳﻨﺒﻐﻲ ﺣﺴﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻓﻮﺍﺋﺪ ﻭﻟﻔﺘﺎﺕ ﻣﱴ ﺃﺭﺳﻞ ﻧﱯ ﺍﷲ ﻳﻮﻧﺲ ﺇﱃ ﺍﳌﺎﺋﺔ ﺃﻟﻒ ﻛﻴﻒ ﻗﻴﻞ ﻣِﹶﺌﺔِ ﺃﹶﻟﹾﻒٍ ﺃﹶﻭ ﻳﺰِﻳﺪﻭﻥﹶ ﺃﻟﻴﺲ ﺍﷲ ﺑﻌـﺎﱂ ﻟﻌﺪﺩﻫﻢ؟ ﺍﻟﻔﻬﺮﺱ
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