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“ﻧﺨﻠﺺ ﻣﻦ ھﺬ� إﻟﻰ أن ﺣﺮﯾﺔ اﻹﻧﺴﺎن ﺣﻘﯿﻘ� ﺑﺮﻏﻢ ﻣﺎ ﯾﻘﻮ� ﺣﻮﻟﮭ� ﻣﻦ ﺣﺪود و ﻣﻘﺎوﻣﺎ�.. و أن
اﻹﻧﺴﺎن ﺣﺮ ﺣﺮﯾﺔ ﻣﻄﻠﻘ� ﻓﻲ ﻣﻨﻄﻘ� ﺿﻤﯿﺮه، ﻓﮭ� ﯾﺴﺘﻄﯿﻊ أن ﯾﻀﻤﺮ ﻣﺎ ﯾﺸﺎ�.. و ﺣﺮ ﺣﺮﯾﺔ ﻧﺴﺒﯿ�
ﻓﻲ اﻟﺘﻨﻔﯿﺬ، ﻓﻲ ﻣﻨﻄﻘ� اﻟﻔﻌﻞ و اﻟﻌﻤﻞ.. ﺑﺤﺴﺐ ﻣﺎ ﯾﻘﻮ� ﺣﻮﻟﮫ ﻣﻦ ﺣﺪود و ﻣﻘﺎوﻣﺎ�.
و ﯾﺒﻘﻰ ﺑﻌ� ذﻟﻚ اﻟﻠﻐﺰ اﻷزﻟ� ﻓﻲ ﻋﻼﻗﺔ اﻹﻧﺴﺎن ﺑﺎ�.. و ﻋﻼﻗﺔ ﺣﺮﯾﺔ اﻹﻧﺴﺎن ﺑﺎﻹراد� اﻹﻟﮭﯿ�
و ﻷ� اﻟﻘﺮآ� ﻛﺘﺎ� دﯾﻦ و ﻟﯿ� ﻛﺘﺎ� ﻓﻠﺴﻔ� ﻓﺈﻧﮫ ﯾﻜﺘﻔ� ﺑﺎﻟﻮﻣﺾ و اﻟﺮﻣﺰ و اﻹﺷﺎر� و اﻟﻠﻤﺤ�.
ﻓﯿﻘﺮر أو� أن ﺣﺮﯾﺔ اﻹﻧﺴﺎن ﻛﺎﻧﺖ ﺑﻤﺸﯿﺌﺔ ا� و رﻏﺒﺘﮫ و ﻣﺮاده.. و أن ﻣﺎ ﯾﺠﺮ� ﻣﻦ ﺣﺮﯾﺔ
اﻹﻧﺴﺎن � ﯾﺠﺮ� إﻛﺮاھ� ﻟﻠﺨﺎﻟﻖ و � إﻛﺮاھ� ﻟﻠﻤﺨﻠﻮق، و إﻧﻤ� ﺑﮭﺬ� ﻗﻀ� اﻟﻤﺸﯿﺌﺔ.
و ﯾﻘﻮ� اﻟﻘﺮآ� ﻓﻲ وﺿﻮح:
(( و ﻟﻮ ﺷﺎء رﺑﻚ ﻵﻣ� ﻣﻦ ﻓﻲ اﻷر� ﻛﻠﮭﻢ ﺟﻤﯿﻌ� أﻓﺄﻧﺖ ﺗﻜﺮ� اﻟﻨﺎ� ﺣﺘ� ﯾﻜﻮﻧﻮ� ﻣﺆﻣﻨﯿﻦ )) (
ﻟﻘ� رﻓﺾ ا� أن ﯾﻜﺮ� اﻟﻨﺎ� ﻋﻠ� اﻹﯾﻤﺎن و ﻛﺎن ھﺬ� ﻓﻲ إﻣﻜﺎﻧ�”
―
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