“ﻫﻨﺎﻙ ﻋﻠﻮﻡ ﻣﺰﺩﻫﺮﺓ ﻓﻰ ﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ نحن ﻻ ﻧﺴﻤﻊ ﺑﻬﺎ ﻓﻰ ﻣﺼﺮ٬ ﺇﻣﺎ ﻷﻧﻨﺎ ﻻ ﻧﺤﺎﻭﻝ ﺃﻥ ﻧﺴﻤﻊ ﺑﻬﺎ٬ ﻭﺇﻣﺎ ﻷﻧﻨﺎ ﻧﻀﻊ ﺃﺻﺎﺑﻌﻨﺎ ﻓﻰ ﺁﺫﺍﻧﻨﺎ٬ ﺣﺘﻰ ﻻ ﻧﺴﻤﻊ ﺑﻬﺎ٬ ﻓﻨﺤﺘﺎﺝ ﺇﻟﻰ ﺃﻥ ﻧﻨﻔﻖ ﺍﻟﻤﺎﻝ  ﻓﻰ ﺟﻠﺒﻬﺎ ﺇﻟﻰ ﺑﻼﺩﻧﺎﻭﻟﻜﻨﻰ ﻭﺍﺛﻖ ﺑﺄﻥ ﻟﻮﻧﺎ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺒﺪﻉ ﻓﻰ ﺍﻟﺤﻠﻲ ﺃﻭ ﺍﻟﻤﻼﺑﺲ ﺃﻭ ﺍﻟﺴﻴﺎﺭﺍﺕ ﺃﻭ ﺍﻷﺯﺭﺍﺭ- ﻻ ﻳﻜﺎﺩ ﻳﻈﻬﺮ ﻓﻰ ﺑﺎﺭﻳﺲ ﺃﻭ ﻧﻴﻮﻳﻮﺭﻙ ﺣﺘﻰ ﻧﺴﻤﻊ ﺑﻪ! ﻭﻧﺮﻏﺐ ﻓﻴﻪ٬ ﻭﻧﺘﻬﺎﻟﻚ ﻋﻠﻴﻪﻭﺍﻟﻨﺘﻴﺠﺔ ﺃﻧﻨﺎ ﻓﻰ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻛﺄﺭﻗﻲ ﺍﻟﺸﻌﻮﺏ ﻣﺪﻧﻴﺔ ﻭﺣﻀﺎﺭﺓ٬ ﻭﺭﺑﻤﺎ ﻛﻨﺎ ﺃﻓﺨﺮ ﻟﺒﺎﺳﺎ ﻭﺯﻳﻨﺔ ﻣﻦ ﺃﻏﻨﻴﺎء ﺑﺎﺭﻳﺲ ﻭﻧﻴﻮﻳﻮﺭﻙ ﻭﻟﻨﺪﻥﻓﺈﺫﺍ ﺭﺁﻧﺎ ﺍﻷﻭﺭﻭﺑﻲ ﺧﻴﻞ ﺇﻟﻴﻪ ﺃﻧﻨﺎ ﻣﺜﻠﻪ ﻧﻠﺒﺲ ﻛﻤﺎ ﻳﻠﺒﺲ٬ ﺑﻞ ﺧﻴﺮﺍ ﻣﻤﺎ ﻳﻠﺒﺲ٬ ﻭﻧﺰﺩﺍﻥ ﻛﻤﺎ ﻳﺰﺩﺍﻥ٬ ﺑﻞ ﺧﻴﺮﺍ ﻣﻤﺎ ﻳﺰﺩﺍﻥ٬ ﻭﻧﺘﺼﺮﻑ ﻓﻰ ﻓﻨﻮﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺎﺩﻳﺔ٬ ﻛﻤﺎ ﻳﺘﺼﺮﻑ٬ ﺑﻞ ﺧﻴﺮﺍ ﻣﻤﺎ ﻳﺘﺼﺮﻑﻳﺤﺴﺒﻨﺎ ﻣﺜﻠﻪ ﺇﺫﺍ ﺭﺁﻧﺎ٬ ﻭﻟﻜﻨﻪ ﻻ ﻳﻜﺎﺩ ﻳﻤﺘﺤﻨﻨﺎ ﻭﻳﺨﺒﺮﻧﺎ٬ ﺣﺘﻰ ﻳﺸﻌﺮ ﺑﺄﻥ ﻭﺭﺍء ﻫﺬﻩ ﺍﻟﺰﻳﻨﺔ٬ ﻭﻫﺬﻩ ﺍﻟﻤﻈﺎﻫﺮﺍﻟﻔﻨﺎء٬ ﺃﻭ ﺷﻴﺌﺎ ﻳﺸﺒﻪ ﺍﻟﻔﻨﺎء”

“ﺇﺫﺍ ﺃﺑﺮﻡ ﺍﻟﻤﺴﻠﻢ ﻋﻘﺪﺍ ﻓﻴﺠﺐ ﺃﻥ ﻳﺤﺘﺮﻣﻪ٬ ﻭﺇﺫﺍ ﺃﻋﻄﻰ ﻋﻬﺪﺍ ﻓﻴﺠﺐ ﺃﻥ ﻳﻠﺘﺰﻣﻪ. ﻭﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻤﺮﺃ ﻋﻨﺪ ﻛﻠﻤﺘﻪ ﺍﻟﺘﻰ ﻗﺎﻟﻬﺎ٬ ﻳﻨﺘﻬﻰ ﺇﻟﻴﻬﺎ ﻛﻤﺎ ﻳﻨﺘﻬﻰ ﺍﻟﻤﺎء ﻋﻦ ﺷﺌﻄﺂﻧﻪ ؛ ﻓﻴﻌﺮﻑ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﻛﻠﻤﺘﻪ ﻣﻮﺛﻖ ﻏﻠﻴﻆ٬ ﻻ ﺧﻮﻑ ﻣﻦ ﻧﻘﻀﻬﺎ ﻭﻻ ﻣﻄﻤﻊ ﻓﻰ ﺍﺻﻄﻴﺎﺩﻫﺎ. ﺍﻟﻌﻬﺪ ﻻﺑﺪ ﻣﻦ ﺍﻟﻮﻓﺎء ﺑﻪ٬ ﻛﻤﺎ ﺃﻥ ﺍﻟﻴﻤﻴﻦ ﻻﺑﺪ ﻣﻦ ﺍﻟﺒﺮ ﺑﻬﺎ٬ ﻭﻣﻨﺎﻁ ﺍﻟﻮﻓﺎء ﻭﺍﻟﺒﺮ ﺃﻥ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻟﺤﻖ ﻭﺍﻟﺨﻴﺮ ﻭﺇﻻ ﻓﻼ ﻋﻬﺪ ﻓﻰ ﻋﺼﻴﺎﻥ ﻭﻻ ﻳﻤﻴﻦ ﻓﻰ ﻣﺄﺛﻢ”

“ﻭﺍﻟﺤﻴﻒ ﻓﻰ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺃﺷﻨﻊ ﺍﻟﻜﺬﺏ. ﻓﺎﻟﻤﺴﻠﻢ ﻻ ﻳﺒﺎﻟﻰ ـ ﺇﺫﺍ ﻗﺎﻡ ﺑﺸﻬﺎﺩﺓ ﻣﺎ ـ ﺃﻥ ﻳﻘﺮﺭ ﺍﻟﺤﻖ ﻭﻟﻮ ﻋﻠﻰ ﺃﺩﻧﻰ ﺍﻟﻨﺎﺱ ﻣﻨﻪ ﻭﺃﺣﺒﻬﻢ ﺇﻟﻴﻪ٬ ﻻ ﺗﻤﻴﻞ ﺑﻪ ﻗﺮﺍﺑﺔ ﻭﻻ ﻋﺼﺒﻴﺔ٬ ﻭﻻ ﺗﺰﻳﻐﻪ ﺭﻏﺒﺔ ﺃﻭ ﺭﻫﺒﺔ.. ﻭﺗﺰﻛﻴﺔ”

“ﺍﻟﺸﺤﻨﺎء ﺍﻟﺘﻰ ﻛﺮﻫﻬﺎ ﺍﻹﺳﻼﻡ ﻭﻛﺮﻩ ﻣﺎ ﻳﺪﻓﻊ ﺇﻟﻴﻬﺎ ﺃﻭ ﻳﻨﺸﺄ ﻋﻨﻬﺎ٬ ﻫﻰ ﺍﻟﺘﻰ ﺗﻨﺸﺐ ﻣﻦ ﺃﺟﻞ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻫﻮﺍﺋﻬﺎ٬ ﻭﺍﻟﻄﻤﺎﻋﻴﺔ ﻓﻰ ﺍﻗﺘﻨﺎﺹ ﻟﺬﺍﺋﺬﻫﺎ ﻭﺍﻻﺳﺘﺌﺜﺎﺭ ﺑﻤﺘﺎﻋﻬﺎ . ﺃﻣﺎ ﺍﻟﺒﻐﺾ لله٬ ﻭﺍﻟﻐﻀﺐ ﻟﻠﺤﻖ٬ ﻭﺍﻟﺜﻮﺭﺓ ﻟﻠﺸﺮﻑ٬ ﻓﺸﺄﻥ ﺁﺧﺮ . . ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺟﻨﺎﺡ ﻓﻰ ﺃﻥ ﻳﻘﺎﻃﻊ ﺣﺘﻰ ﺍﻟﻤﻮﺕ٬ ﻣﻦ ﻳﻔﺴﻘﻮﻥ ﻋﻦ ﺃﻣﺮ الله٬ ﺃﻭ ﻳﻌﺘﺪﻭﻥ ﻋﻠﻰ ﺣﺪﻭﺩﻩ٬ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻣﻦ ﻻﺋﻤﺔ ﻓﻰ ﺃﻥ ﻳُﻜﻦ ﻟﻬﻢ ﺍﻟﺒﻐﻀﺎء٬ ﻭﻳﻌﺎﻟﻨﻬﻢ ﺑﺎﻟﻌﺪﺍء. ﺑﻞ ﺇﻥ ﺫﻟﻚ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻹﺧﻼﺹ لله ﻭﺣﺪﻩ . ﻭﻗﺪ ﺃﻣﺮ ﷲ ﻋﺮ ﻭﺟﻞ ﺃﻥ ﻧﺠﺎﻓﻰ ﺃﻋﺪﺍءﻩ٬ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻨﺎ : ”ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﻭﺍ ﺁﺑﺎءﻛﻢ ﻭﺇﺧﻮﺍﻧﻜﻢ ﺃﻭﻟﻴﺎء ﺇﻥ ﺍﺳﺘﺤﺒﻮﺍ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﻭ ﻣﻦ ﻳﺘﻮﻟﻬﻢ ﻣﻨﻜﻢ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻈﺎﻟﻤﻮﻥ“ . ﻭﺍﺑﺘﻌﺎﺩ ﺍﻟﻤﺴﻠﻢ ﻋﻤﻦ ﺗﺴﻮء ﺻﺤﺒﺘﻬﻢ ﺃﻭ ﻣﻦ ﻳﻐﺮﻭﻥ ﺑﺎﻟﺘﻬﺎﻭﻥ ﻭﺍﻟﻬﺰﻝ ﻭﺍﺟﺐ . ﻭﺍﺑﺘﻌﺎﺩﻩ ﻋﻤﻦ ﺃﺧﻄﺄ ﻓﻰ ﺣﻖ ﷲ ﻋﻘﺎﺑﺎ ﻟﻪ٬ ﺇﻟﻰ ﺃﺟﻞ ﻣﺤﺪﻭﺩ ﺃﻭ ﻣﻤﺪﻭﺩ٬ ﻻ ﺷﻰء ﻓﻴﻪ٬ ﻓﻘﺪ ﻫﺠﺮ ﺍﻟﻨﺒﻰ ﺑﻌﺾ ﻧﺴﺎﺋﻪ ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ٬ ﻭﻫﺠﺮ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮ ﻭﻟﺪﺍ ﺣﺘﻰ ﻣﺎﺕ ؛ ﻷﻧﻪ ﺭﺩ ﺣﻜﻤﺎ ﻟﺮﺳﻮﻝ ﷲ”

“ﺇﺫﺍ ﻭﺟﺪﻧﺎ ﻓﻰ ﺍﻣﺮﺉ ﻣﺎ ﻋﻴﺒﺎ ﻓﻨﺤﻦ ﺑﺈﺯﺍﺋﻪ ﺑﻴﻦ ﺃﻣﻮﺭ ﻣﻌﻴﻨﺔ: ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻴﺐ ﻋﺎﻫﺔ ﻓﻰ ﺑﺪﻧﻪ٬ ﺃﻭ ﺿﺂﻟﺔ ﻓﻰ ﻣﺮﺗﺒﺘﻪ٬ ﻓﻤﻦ ﺍﻟﺴﻔﺎﻫﺔ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻪ ﺑﻪ ﻋﻴﺎﻧﺎ ﺃﻭ ﻏﻴﺎﺑﺎ . ﻭﺇﻥ ﻛﺎﻥ ﺫﻧﺒﺎ ﺍﻧﺰﻟﻖ ﺇﻟﻴﻪ ﻭﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻘﺎﺭﻓﻪ ٬ ﺇﻧﻤﺎ ﻫﻰ ﻛﺒﻮﺓ ﺍﻟﺠﻮﺍﺩ٬ ﻓﻤﻦ ﺍﻟﺪﻧﺎءﺓ ﺃﻥ ﻧﻔﻀﺢ ﻣﺜﻠﻪ٬ ﻭﺃﻥ ﻧﺸﻬﺮ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺑﻪ . ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻴﺐ ﺍﻟﺬﻯ ﻭﺟﺪﻧﺎﻩ ﺟﺮﺃﺓ ﻣﺴﺘﻬﺘﺮ ﺃﻭ ﻣﻌﺼﻴﺔ ﻣﺠﺎﻫﺮ٬ ﻓﻬﺬﺍ ﺍﻟﺬﻯ ﻳﺠﺐ ﺃﻥ ﻳﻘﺎﺑﻞ ﺑﻜﻠﻤﺔ ﺍﻟﺤﻖ. ﺗﻘﺮﻉ ﺃﺫﻧﻴﻪ ﺩﻭﻥ ﻣﺒﺎﻻﺓ . ﻭﻟﻜﻴﻤﺎ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺧﺎﻟﺼﺔ ﻳﻨﺒﻐﻰ ﺃﻥ ﺗﺒﺘﻌﺪ ﻋﻦ ﻣﺸﺎﻋﺮ ﺍﻟﺸﻤﺎﺗﺔ ﻭﺣﺐ ﺍﻷﺫﻯ. ﻭﺃﻥ ﺗﻘﺘﺮﻥ ﺑﺎﻟﺮﻏﺒﺔ ﺍﻟﻤﺠﺮﺩﺓ ﻓﻰ ﺗﻐﻴﻴﺮ ﺍﻟﻘﺒﻴﺢ٬ ﻭﺇﺻﻼﺡ ﺍﻟﻔﺮﺩ ﻭﺍﻟﺠﻤﺎﻋﺔ . ﻭﻟﻴﺲ ﻣﻦ ﻫﺬﺍ ﺃﻟﺒﺘﻪ ﺃﻥ ﺗﺬﻛﺮ ﺍﻟﻌﺎﺻﻰ ﺑﺸﺮ ﻋﻨﺪ ﺃﻋﺪﺍﺋﻪ ﻟﺘﻘﺘﺮﺏ ﻣﻦ ﻗﻠﻮﺑﻬﻢ٬ ﺃﻭ ﻟﺘﻄﻌﻢ ﻣﻦ ﻣﻮﺍﺋﺪﻫﻢ٬ ﺃﻭ ﻟﺘﺘﻈﺎﻫﺮ ﺑﺎﻟﺒﺮﺍءﺓ ﻣﻦ ﺍﻟﺨﺼﺎﻝ ﺍﻟﺘﻰ ﺫﻣﻤﺘﻬﺎ ﻓﻴﻪ . ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ـ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ : ”ﻣﻦ ﺃﻛﻞ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ﺃﻛﻠﺔ ﻓﺈﻥ ﷲ ﻳُﻄﻌﻤﻪ ﻣﺜﻠﻬﺎ ﻣﻦ ﺟﻬﻨﻢ٬ ﻭﻣﻦ ﻛﺴﻰ ﺛﻮﺑﺎ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ﻓﺈﻥ ﷲ ﻳﻜﺴﻮﻩ ﻣﺜﻠﻪ ﻣﻦ ﺟﻬﻨﻢ ﻭﻣﻦ ﻗﺎﻡ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ﻣﻘﺎﻡ ﺳﻤﻌﺔ ﻭﺭﻳﺎء ﻓﺈﻥ ﷲ ﻳﻘﻮﻡ ﺑﻪ ﻣﻘﺎﻡ ﺳﻤﻌﺔ ﻭﺭﻳﺎء ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ“. ﺇﻥ ﺍﻟﻐﻴﺒﺔ ﺷﻴﻤﺔ ﺍﻟﻀﻌﺎﻑ ”ﻭﻛﻞ ﺍﻏﺘﻴﺎﺏ ﺟﻬﺪ ﻣﻦ ﻻ ﺟﻬﺪ ﻟﻪ”

“ﺍﻹﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻟﻔﻀﻴﻠﺔ ﻻ ﻳﺼﻨﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺎﺿﻞ٬ ﻛﻤﺎ ﺃﻥ ﺍﻹﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥ ﻻ ﻳﺼﻨﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺆﻣﻦ؟ ﻓﺎﻟﺤﺮﻳﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺃﺳﺎﺱ ﺍﻟﻤﺴﺌﻮﻟﻴﺔ. ﻭﺍﻹﺳﻼﻡ ﻳﻘﺪﺭ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻭﻳﺤﺘﺮﻣﻬﺎ٬ ﻭﻫﻮ ﻳﺒﻨﻰ ﺻﺮﺡ ﺍﻷﺧﻼﻕ. ﻭﻟﻤﺎﺫﺍ ﻳﻠﺠﺄ ﺇﻟﻰ ﺍﻟﻘﺴﺮ ﻓﻰ ﺗﻌﺮﻳﻒ ﺍﻹﻧﺴﺎﻥ ﻣﻌﻨﻰ ﺍﻟﺨﻴﺮ٬ ﺃﻭ ﺗﻮﺟﻴﻪ ﺳﻠﻮﻛﻪ ﺇﻟﻴﻪ٬ ﻭﻫﻮ ﻳﺤﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ٬ ﻭﻳﺮﻯ ﺃﻥ ﺇﺯﺍﺣﺔ ﺍﻟﻌﻮﺍﺋﻖ ﻣﻦ ﺃﻣﺎﻣﻬﺎ ﻛﺎﻓﻴﺔ ﻹﻳﺠﺎﺩ ﺟﻴﻞ ﻓﺎﺿﻞ؟ ﺇﻥ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺧﻴﺮﺓ ﻭﻟﻴﺲ ﻣﻌﻨﻰ ﻫﺬﺍ ﺃﻧﻪ ﻣﻼﻙ ﻻ ﻳﺤﺴﻦ ﺇﻻ ﺍﻟﺨﻴﺮ٬ ﺑﻞ ﻣﻌﻨﻰ ﻫﺬﺍ ﺃﻥ ﺍﻟﺨﻴﺮ ﻳﺘﻮﺍءﻡ ﻣﻊ ﻃﺒﻴﻌﺘﻪ ﺍﻷﺻﻴﻠﺔ٬ ﻭﺃﻧﻪ ﻳُﺆﺛﺮ ﺍﻋﺘﻨﺎﻗﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻛﻤﺎ ﻳُﺆﺛﺮ ﺍﻟﻄﻴﺮ ﺍﻟﺘﺤﻠﻴﻖ٬ ﺇﺫﺍ ﺗﺨﻠﺺ ﻣﻦ ﻗﻴﻮﺩﻩ ﻭﺃﺛﻘﺎﻟﻪ. ﻓﺎﻟﻌﻤﻞ ﺍﻟﺼﺤﻴﺢ ﻓﻰ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ﻫﻮ ﺗﺤﻄﻴﻢ ﺍﻟﻘﻴﻮﺩ ﻭﺇﺯﺍﻟﺔ اﻷﺛﻘﺎﻝ ﺃﻭﻻ٬ ﻓﺈﺫﺍ ﺟﺜﻢ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﻌﺪﺋﺬ٬ ﻭﻟﻢ ﻳﺴﺘﻄﻊ ﺳﻤﻮﺍ٬ ﻧُﻈﺮ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻣﺮﻳﺾ٬ ﺛﻢﻳُﺴﺮﺕ ﻟﻪ ﺃﺳﺒﺎﺏ ﺍﻟﺸﻔﺎء.ﻭﻟﻦ ﻳﺼﺪﺭ ﺍﻹﺳﻼﻡ ﺣﻜﻤﺎ ﻳﻌﺰﻝ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻟﻤﺠﺘﻤﻊ ﺇﻻ ﻳﻮﻡ ﻳﻜﻮﻥ ﺑﻘﺎﺅﻩ ﻓﻴﻪ ﻣﺜﺎﺭ ﺷﺮ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ. ﻓﻰ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﻳﺤﺎﺭﺏ ﺍﻹﺳﻼﻡ ﺍﻟﺠﺮﺍﺋﻢ ﺍﻟﺨﻠﻘﻴﺔ٬ ﻓﻬﻮ ﻳﻔﺘﺮﺽ ﺍﺑﺘﺪﺍء ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺤﻴﺎ ﺃﻥ ﻳﻌﻴﺶ ﻣﻦ ﻃﺮﻳﻖ ﺷﺮﻳﻒ٬ ﻭﺃﻥ ﻳﺤﻴﺎ ﻋﻠﻰ ﺛﻤﺮﺍﺕ ﻛﻔﺎﺣﻪ ﻭﺟﻬﺪﻩ ﺍﻟﺨﺎﺹ ﺃﻯ ﺃﻧﻪ ﻻ ﻳﺒﻨﻰ ﻛﻴﺎﻧﻪ ﻋﻠﻰ ﺍﻟﺴﺮﻗﺔ.”