‫اﻗﺘﻀﺎء اﻟﴫاط اﳌﺴﺘﻘﻴﻢ‬

‫ﳌﺨﺎﻟﻔﺔ أﺻﺤﺎب اﳉﺤﻴﻢ‬

‫ﺗﺄﻟﻴﻒ‬
‫ﺷﻴﺦ اﻹﺳﻼم أﲪﺪ ﺑﻦ ﻋﺒﺪ اﳊﻠﻴﻢ ﺑﻦ ﻋﺒﺪ اﻟﺴﻼم ﺑﻦ ﺗﻴﻤﻴﺔ‬
‫اﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٧٢٨‬ﻫـ‬

‫ﲢﻘﻴﻖ وﺗﻌﻠﻴﻖ‬
‫د ‪ .‬ﻧﺎﴏ ﺑﻦ ﻋﺒﺪ اﻟﻜﺮﻳﻢ اﻟﻌﻘﻞ‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺗﻘﺪﱘ‬
‫ﺑﻘﻠﻢ ﻣﻌﺎﱄ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ‬
‫ﻭﺯﻳﺮ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻫﺪﺍﻧﺎ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﻛﻨﺎ ﻟﻨﻬﺘﺪﻱ ﻟﻮﻻ ﺃﻥ ﻫﺪﺍﻧﺎ ﺍﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﻨﱯ ﺍﻷﻣﻲ‪ ،‬ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ‪ ،‬ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺻﺤﺎﺑﺘﻪ‪ ،‬ﻭﻣﻦ ﺳﻠﻚ ﺳﺒﻴﻠﻬﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﻣﻦ ﺃﻋﻈﻢ ﻣﻘﺎﺻﺪ ﺍﻟﺪﻳﻦ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﲤﻴﻴﺰ ﺍﳊﻖ ﻭﺃﻫﻠﻪ ﻋﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﺳﺒﻴﻞ‬
‫ﺍﳍﺪﻯ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺸﻒ ﺳﺒﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺒﺪﻋﺔ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺷﺘﻤﻠﺖ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺗﺒﲔ ﻫﺬﺍ‬
‫ﺍﻷﺻﻞ ﺍﻟﻌﻈﻴﻢ ﻭﺍﳌﻘﺼﺪ ﺍﳉﻠﻴﻞ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻥ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﻭﻧﺼﻮﺻﻪ ﺍﻗﺘﻀﺖ ﻭﺟﻮﺏ ﳐﺎﻟﻔﺔ ﺍﳌﺴﻠﻤﲔ ﻟﻠﻜﺎﻓﺮﻳﻦ‪ ،‬ﰲ‬
‫ﻋﻘﺎﺋﺪﻫﻢ ﻭﻋﺒﺎﺩﺍ‪‬ﻢ ﻭﺃﻋﻴﺎﺩﻫﻢ ﻭﺷﺮﺍﺋﻌﻬﻢ‪ ،‬ﻭﺃﺧﻼﻗﻬﻢ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺼﻬﻢ‬
‫ﻭﲰﺎ‪‬ﻢ ﺍﻟﱵ ﺟﺎﻧﺒﻮﺍ ﻓﻴﻬﺎ ﺍﳊﻖ ﻭﺍﻟﻔﻀﻴﻠﺔ‪.‬‬
‫ﻭﻗﺪ ﻋﲏ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ‪ -‬ﺭﲪﻬﻢ ﺍﷲ‪ -‬ﺑﺒﻴﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺑﺮﺯ ﻣﻦ ﺻﻨﻒ ﻓﻴﻪ‪،‬‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٧٢٨‬ﻫـ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻭﺫﻟﻚ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﻻﺳﻴﻤﺎ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﲑ‪" :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ‬
‫ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ"‪.‬‬
‫ﻭﻗﺪ ﻋﺎﰿ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪‬ﻢ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺍﳊﺎﻝ ﰲ ﺯﻣﺎﻧﻪ‪.‬‬
‫ﻭﻣﻦ ﲨﻠﺔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﺑﻴﺎﻥ ﺃﻥ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﺗﻮﺍﻓﺮﺕ ﻋﻠﻰ‬
‫ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ‪ ،‬ﻭﺃﻥ ﰲ ﳐﺎﻟﻔﺘﻬﻢ ﻣﺼﺎﱀ ﻇﺎﻫﺮﺓ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫ﰲ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻣﻔﺎﺳﺪ ﻇﺎﻫﺮﺓ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺼﻮﺹ ﻭﺁﺛﺎﺭ ﺍﻟﺴﻠﻒ ﺑﻴﻨﺖ ﺃﺻﻨﺎﻑ ﺍﻟﺬﻳﻦ ﺃﻣﺮﻧﺎ‬
‫ﲟﺨﺎﻟﻔﺘﻬﻢ‪ ،‬ﻭ‪‬ﻴﻨﺎ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪ ،‬ﻛﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ‪،‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻷﻋﺮﺍﺏ ﺍﳉﻔﺎﺓ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﻔﻘﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻷﻋﺎﺟﻢ ﻣﻦ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺧﻠﻮﺍ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﱂ ﻳﻠﺘﺰﻣﻮﺍ ﺷﺮﺍﺋﻌﻪ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ ﻭﺍﻟﻔﺴﺎﺩ ﻭﳓﻮﻫﻢ؛ ﻷﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ‬
‫ﰲ ﺳﺒﻴﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻐﻮﺍﻳﺔ‪.‬‬
‫ﻭﻗﺪ ﻓﺼﻞ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ -‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﻴﻢ ﲨﻠﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺟﺎﺀ‬
‫ﺍﻟﻨﻬﻲ ﺍﻟﺸﺪﻳﺪ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﻐﲑ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﻦ ﻣﺘﺎﺑﻌﺘﻬﻢ ﰲ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﲞﺎﺻﺔ ﻣﺴﺄﻟﺔ‬
‫ﺍﻷﻋﻴﺎﺩ ﺣﻴﺚ ﺑﻴ‪‬ﻦ ﺃﻥ ﺍﻹﺳﻼﻡ ﺷﺮﻉ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻴﺪﻳﻦ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﳘﺎ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻭﻋﻴﺪ‬
‫ﺍﻷﺿﺤﻰ ﻓﺤﺴﺐ‪ ،‬ﻭ‪‬ﻰ ﺃﺷﺪ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺃﻫﻞ ﺍﻟﺒﺪﻉ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪.‬‬
‫ﻭﻋﺮﺽ ﻛﺬﻟﻚ ﻣﺴﺎﺋﻞ ﺃﺧﺮﻯ ﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺁﺛﺎﺭ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺑﺎﻟﻨﻬﻲ‬
‫ﻋﻦ ﻣﺘﺎﺑﻌﺔ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻬﺎ‪ ،‬ﻛﺎﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻭﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﻛﺎﻟﻐﻠﻮ ﰲ ﺍﻟﺼﺎﳊﲔ‪،‬‬
‫ﻭﺍﲣﺎﺫ ﺍﳌﺸﺎﻫﺪ ﻭﺍﳌﺰﺍﺭﺍﺕ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻛﺎﻻﻓﺘﺘﺎﻥ ﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻟﺘﻔﺮﻕ‬
‫ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻌﺼﺒﻴﺎﺕ ﻭﺍﻟﺘﺤﺰﺑﺎﺕ ﻭﺍﻟﺸﻌﺎﺭﺍﺕ‪ ،‬ﻭﺍﻟﻄﺮﻕ ﻭﺍﳌﻨﺎﻫﺞ ﺍﶈﺪﺛﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﳌﺴﺘﻤﺪﺓ‬
‫ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﻋﺮﺿﻬﺎ ﺍﳌﺆﻟﻒ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﻌﺎﰿ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺍﺑﺘﻠﻴﺖ ‪‬ﺎ ﺑﻌﺾ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻭﻳﻌﺪ ﻣﻨﻬﺞ‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﻋﺮﺽ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺃﳕﻮﺫﺟ‪‬ﺎ ﳌﻨﻬﺞ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻌﺮﺽ ﻭﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﳌﻨﺎﻗﺸﺔ‬
‫ﻭﺍﻟﺮﺩ‪.‬‬
‫ﻭﺑﺎﳉﻤﻠﺔ‪ :‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ "ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ" ﻳﻌﺪ ﲝﻖ ﻣﻦ ﺃﺟﻮﺩ ﺍﻟﻜﺘﺐ ﺍﻟﱵ‬
‫ﺻﻨﻔﻬﺎ ﺍﻟﺴﻠﻒ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬
‫ﻟﺬﺍ ﻓﻘﺪ ﺣﺮﺻﺖ ﻭﺯﺍﺭﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﻋﻠﻰ ﻃﺒﻌﻪ‬
‫ﻭﻧﺸﺮﻩ ﻭﺗﻮﺯﻳﻌﻪ‪ ،‬ﻣﺸﺎﺭﻛﺔ ﻣﻨﻬﺎ ﰲ ﻣﻌﺎﳉﺔ ﻣﺸﻜﻼﺕ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﺭﺳﺎﻟﺘﻬﺎ‬
‫ﺍﻟﱵ ﺃﻭﺟﺒﻬﺎ ﺍﷲ ﻋﻠﻴﻬﺎ‪ ،‬ﰒ ﻧﺎﻃﺘﻬﺎ ‪‬ﺎ ﺣﻜﻮﻣﺔ ﺧﺎﺩﻡ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﺍﳌﻠﻚ ﻓﻬﺪ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺳﻌﻮﺩ ﺍﻟﱵ ﻣﺎ ﻓﺘﺌﺖ‪ -‬ﲝﻤﺪ ﺍﷲ‪ -‬ﲢﺮﺹ ﻋﻠﻰ ﻧﺸﺮ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﺍﻹﺳﻬﺎﻡ ﰲ ﻣﻌﺎﳉﺔ ﺃﺣﻮﺍﻝ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺣﻞ ﻣﺸﻜﻼ‪‬ﺎ ﰲ ﺿﻮﺀ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻴﻤﺔ‪،‬‬
‫ﻭ‪‬ﺞ ﺍﻟﺴﻠﻒ ﺍﻟﻘﻮﱘ‪ ،‬ﻭﲣﻠﻴﺼﻬﺎ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ‪ ،‬ﻭﲨﻊ ﻛﻠﻤﺘﻬﺎ ﻋﻠﻰ ﺍﳊﻖ ﻭﺍﳍﺪﻯ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳛﻔﻆ ﺧﺎﺩﻡ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ‪ ،‬ﻭﲰﻮ ﻭﱄ ﻋﻬﺪﻩ‪ ،‬ﻭﲰﻮ ﺍﻟﻨﺎﺋﺐ ﺍﻟﺜﺎﱐ‪،‬‬
‫ﻭﳚﺰﻳﻬﻢ ﺧﲑ‪‬ﺍ ﻋﻠﻰ ﺟﻬﻮﺩﻫﻢ ﰲ ﺳﺒﻴﻞ ﲨﻊ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﻫﺪﺍﻳﺘﻬﻢ ﺇﱃ ﺻﺮﺍﻁ ﺍﷲ‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺃﻥ ﻳﻨﺼﺮ ‪‬ﻢ ﺩﻳﻨﻪ‪ ،‬ﻭﻳﻌﻠﻲ ﻛﻠﻤﺘﻪ‪ ،‬ﻭﻳﻌﺰ ‪‬ﻢ ﺍﻟﺴﻨﺔ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻭﻳﻘﻤﻊ ﺍﻟﺒﺪﻋﺔ‬
‫ﻭﺃﻧﺼﺎﺭﻫﺎ‪.‬‬
‫ﻭﺇﱐ ﻷﺷﻜﺮ ﻟﻸﺥ ﺍﻟﻔﺎﺿﻞ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻌﻘﻞ‪ ،‬ﳏﻘﻖ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺟﻬﺪﻩ ﺍﻟﺬﻱ ﺑﺬﻟﻪ ﰲ ﺧﺪﻣﺘﻪ‪ ،‬ﻭﺣﺮﺻﻪ ﻋﻠﻰ ﺃﻥ ﻳﻨﺘﻔﻊ ﺍﻟﻨﺎﺱ ﺑﻪ‪ ،‬ﻭﺇﺫﻧﻪ ﻟﻠﻮﺯﺍﺭﺓ ﰲ‬
‫ﻧﺸﺮﻩ ﻭﺗﻮﺯﻳﻌﻪ‪ ،‬ﺳﺎﺋﻠﹰﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﻘﻪ ﺇﱃ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺜﻴﺒﻪ ﻭﳚﺎﺯﻳﻪ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ‪.‬‬
‫ﻛﻤﺎ ﺃﺳﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﻮﻓﻖ ﻃﻼﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﳊﺮﻳﺼﲔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺑﺪﻟﻴﻠﻪ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ r‬ﻭﲞﺎﺻﺔ ﻣﻦ ﻳﺘﺼﺪﻯ ﻟﺪﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺩﻳﻦ ﺍﷲ ﺍﳌﺴﺘﻘﻴﻢ‪،‬‬
‫ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺍﻟﻌﻼﻣﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ‬
‫ﺍﷲ ﻭﺟﺰﺍﻩ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺧﲑ‪‬ﺍ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﺩ‪ .‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ‬
‫ﻭﺯﻳﺮ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻘﺪﻣﺔ‬
‫ﺇﻥ ﺍﳊﻤﺪ ﷲ‪ ،‬ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ‪ ،‬ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺘﻮﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﻪ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ‬
‫ﻭﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﻧﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪،‬‬
‫‪(#qãèÎ7-Fs? Ÿwur ( çnqãèÎ7¨?$$sù $VJŠÉ)tGó¡ãB ‘ÏÛºuŽÅÀ #x‹»yd ¨br&ur‬‬ ‫ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﺍﻟﻘﺎﺋﻞ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ‪} :‬‬

‫‪ö@è%‬‬ ‫‪ . (1) { ÇÊÎÌÈ tbqà)-Gs? öNà6¯=yès9 ¾ÏmÎ/ Nä38¢¹ur öNä3Ï9ºsŒ 4 ¾Ï&Î#‹Î7y™ `tã öNä3Î/ s-§•xÿtGsù Ÿ@ç6•¡9$#‬ﻭﺍﻟﻘﺎﺋﻞ‪} :‬‬
‫)‪ö@è% ÇÊÏÊÈ tûüÏ.ÎŽô³ßJø9$# z`ÏB tb%x. $tBur 4 $ZÿŠÏZym tLìÏdºt•ö/Î) s'©#ÏiB $VJuŠÏ% $YYƒÏŠ 5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) þ’În1u‘ ÓÍ_1y‰yd ÓÍ_¯RÎ‬‬

‫)‪ãA¨rr& O$tRr&ur ßNö•ÏBé& y7Ï9ºx‹Î/ur ( ¼çms9 y7ƒÎŽŸ° Ÿw ÇÊÏËÈ tûüÏHs>»yèø9$# Éb>u‘ ¬! †ÎA$yJtBur y“$u‹øtxCur ’Å5Ý¡èSur ’ÎAŸx|¹ ¨bÎ‬‬

‫)‪. (2‬‬
‫‪{ ÇÊÏÌÈ tûüÏHÍ>ó¡çRùQ$#‬‬
‫ﻭﻧﺸﻬﺪ ﺃﻥ ﳏﻤﺪ‪‬ﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺑﻠﱠﻎ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺃﺩ‪‬ﻯ ﺍﻷﻣﺎﻧﺔ ﻭﻧﺼﺢ ﺍﻷﻣﺔ‪ ،‬ﻭﺣﺬﺭﻫﺎ ﻣﻦ‬
‫ﻭﺑﺸ‪‬ﺮ ﺑﺒﻘﺎﺀ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‬ ‫)‪(4) (3‬‬
‫ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪ } :‬ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ {‬

‫ﻭﺑﻘﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻓﻘﺎﻝ‪ } :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻗﺎﺋﻤﺔ ﺑﺄﻣﺮ ﺍﷲ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ‬

‫ﺧﺬﳍﻢ ﺃﻭ ﺧﺎﻟﻔﻬﻢ‪ ،‬ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﻭﻫﻢ ﻇﺎﻫﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ { )‪ . (6) (5‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻣﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﻳﻪ ﻭﺍﻗﺘﻔﻰ ﺃﺛﺮﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ١٥٣‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺎﺕ ‪. ١٦٣ - ١٦١‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (٦٨٨٩‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٦٩‬ﺃﲪﺪ )‪. (٨٤/٣‬‬
‫)‪ (4‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ ،‬ﺳﻴﺄﰐ ﲣﺮﳚﻪ ﰲ ﲢﻘﻴﻖ ﺍﻟﻜﺘﺎﺏ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪ ،‬ﺣﺮﻑ ﺍﻟﻼﻡ ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻌﻠﻢ )‪ ، (٧١‬ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ )‪ ، (١٠٣٧‬ﺃﲪﺪ )‪. (٩٩/٤‬‬
‫)‪ (6‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ ،‬ﻭﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ‪ -‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ‪ " :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﺍﳊﻖ ‪ " . .‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ . (١٥٢٤ /٣) (١٠٣٧‬ﻭﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪ ، (٦٣٢ /٦‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ )‪ ، (٢٨‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٣٦٤٠‬ﻭ)‪. (٣٦٤١‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺑﻌﺪ ‪:‬‬
‫ﻓﺈﻧﻪ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺍﻟﻌﻨﺎﻳﺔ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﺩﺭﺍﺳﺔ‪ ،‬ﻭﺣﻔﻈﹰﺎ‪ ،‬ﻭﺍﺳﺘﻨﺒﺎﻃﹰﺎ‪ ،‬ﻭﲢﻠﻴﻠﹰﺎ‪ ،‬ﻭﺗﻌﻠﻴﻤ‪‬ﺎ‪ ،‬ﻭﺗﻄﺒﻴﻘﹰﺎ‪،‬‬
‫ﲨﻌ‪‬ﺎ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ؛ ﻷ‪‬ﻢ ﻣﺆﲤﻨﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﻗﺪ ﻭﺿﻌﺖ ﻓﻴﻬﻢ ﺍﻷﻣﺔ ﺛﻘﺘﻬﺎ‬
‫ﻭﺍﺋﺘﻤﻨﺘﻬﻢ ﻋﻠﻰ ﺩﻳﻨﻬﺎ‪ ،‬ﻭﻗﺒﻞ ﺫﻟﻚ ﻛﻠﻪ ﻭﺑﻌﺪﻩ‪ ،‬ﻫﻢ ﻣﺴﺆﻭﻟﻮﻥ ﺃﻣﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻫﺬﻩ‬
‫ﺍﻷﻣﺎﻧﺔ‪ :‬ﺃﻣﺎﻧﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﺗﺒﻠﻴﻐﻪ‪ ،‬ﻭﺣﻔﻈﻪ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ‪ ،‬ﺣﱴ ﺗﺘﻢ ‪‬ﻢ ﺍﻟﻘﺪﻭﺓ‬
‫ﻭﺍﻷﺳﻮﺓ ﺇﱃ ﺍﳋﲑ‪.‬‬
‫ﻭﺇﻥ ﳑﺎ ﺍﺋﺘﻤﻨﻮﺍ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺜﻤﲔ‪ ،‬ﺍﻟﺬﻱ ﺗﺮﻛﻪ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺳﻼﻓﻨﺎ‬
‫ﺍﻷﻣﺎﺟﺪ ﰲ ﺷﱴ ﺻﻨﻮﻑ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ ﻻ ﻳﺰﺍﻝ ﳐﻄﻮﻃﹰﺎ‪ ،‬ﻭﻣﻜﻨﻮﺯ‪‬ﺍ ﰲ‬
‫ﺯﻭﺍﻳﺎ ﺍﳌﻜﺘﺒﺎﺕ ﰲ ﺷﱴ ﺑﻘﺎﻉ ﺍﻟﻌﺎﱂ‪ ،‬ﺭﻏﻢ ﺷﺪﺓ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﱐ ﻷﺭﻯ ﺃﻧﻪ ﻣﻦ ﺃﻭﻝ‬
‫ﻭﺍﺟﺒﺎﺕ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﻌﻨﺎﻳﺔ ‪‬ﺬﻩ ﺍﻟﻜﻨﻮﺯ‪ ،‬ﻭﺧﺪﻣﺘﻬﺎ‪ ،‬ﺑﺈﺧﺮﺍﺟﻬﺎ ﻟﻠﻨﺎﺱ‪ ،‬ﳏﻘﻘﺔ‬
‫ﺻﺎﻓﻴﺔ ﻳﺎﻧﻌﺔ‪ ،‬ﻟﺘﻜﻮﻥ ﻧﱪﺍﺳ‪‬ﺎ ﻟﻜﻞ ﻣﺴﻠﻢ ﰲ ﺧﻀﻢ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﻐﺎﺯﻳﺔ ﻭﺍﻷﻓﻜﺎﺭ ﺍﳍﺪﺍﻣﺔ ﺍﻟﱵ‬
‫ﺭﻭﺟﻬﺎ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﺇﻥ ﻣﻦ ﺃﺟﺪﺭ ﺗﻠﻚ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺑﺎﻟﻌﻨﺎﻳﺔ‪ ،‬ﻭﺃﺟﻮﺩﻫﺎ ﻭﺃﻧﻔﻌﻬﻤﺎ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ :‬ﻛﺘﺐ‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﲝﻤﺪ ﺍﷲ ﻟﻘﻲ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﻣﻦ‬
‫ﺍﻟﻌﻨﺎﻳﺔ ﻣﻦ ﺍﶈﻘﻘﲔ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻜﻦ ﺑﻘﻲ ﺍﻷﻛﺜﺮ ﳛﺘﺎﺝ ﺇﱃ ﻋﻨﺎﻳﺔ ﻭﺇﺧﺮﺍﺝ ﻭﺇﻋﺪﺍﺩ ﻭﲢﻘﻴﻖ‬
‫ﻭﺩﺭﺍﺳﺔ‪.‬‬
‫ﻭﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻗﻊ ﺍﺧﺘﻴﺎﺭﻱ ﻋﻠﻰ ﻛﺘﺎﺏ ﻣﻦ ﻛﺘﺐ ﺍﻟﺸﻴﺦ ﻭﻫﻮ‪:‬‬
‫"ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ" ﻟﻠﻌﻨﺎﻳﺔ ﺑﻪ ﲢﻘﻴﻘﹰﺎ ﻭﺗﻌﻠﻴﻘﹰﺎ‪ ،‬ﻭﺇﺧﺮﺍﺟﻪ‬
‫ﻟﻠﻨﺎﺱ ﻣﻮﺛﻘﹰﺎ ﻗﺪﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺃﻃﺮﻭﺣﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ )‪. (1‬‬

‫)‪ (1‬ﺗﻘﺪﻣﺖ ﺑﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﻗﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﻛﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺮﻳﺎﺽ )ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ‬
‫ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ( ﻟﻨﻴﻞ ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ؛ ﺑﺈﺷﺮﺍﻑ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺑﻦ ﻓﻮﺯﺍﻥ ﺍﻟﻔﻮﺯﺍﻥ ‪ ،‬ﻣﺪﻳﺮ‬
‫ﺍﳌﻌﻬﺪ ﺍﻟﻌﺎﱄ ﻟﻠﻘﻀﺎﺀ ‪ .‬ﻭﻗﺪ ﺃﺟﻴﺰﺕ ﻗﺒﻞ ﳉﻨﺔ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳊﻜﻢ ﺍﳌﻜﻮﻧﺔ ﻣﻦ ﺍﳌﺸﺮﻑ؛ ﻭﺍﻟﺸﻴﺦ ﺯﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻫﺬﺍ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺳﺒﻖ ﺃﻥ ﻃﹸﺒﻊ ﻋﺪﺓ ﻃﺒﻌﺎﺕ‪ ،‬ﻣﻦ ﺃﻣﺜﻠﻬﺎ ﺗﻠﻜﻢ ﺍﻟﱵ ﺃﺧﺮﺟﻬﺎ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ ﺍﳉﻬﺪ ﺍﳌﺸﻜﻮﺭ ﰲ ﺧﺪﻣﺔ ﻛﺘﺐ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻛﺘﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺳﻮﺍﳘﺎ ﻣﻦ ﺍﻟﺴﻠﻒ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﺰﺍﻝ ﲝﺎﺟﺔ ﺇﱃ ﻣﺰﻳﺪ ﻣﻦ ﺍﳋﺪﻣﺔ‪ :‬ﻣﻦ ﲢﻘﻴﻖ‪ ،‬ﻭﺩﺭﺍﺳﺔ‪ ،‬ﻭﲣﺮﻳﺞ‬
‫ﻷﺣﺎﺩﻳﺜﻪ‪ ،‬ﻭﺁﺛﺎﺭﻩ ﺍﻟﱵ ﱂ ﲣﺮ‪‬ﺝ‪ ،‬ﻭﺇﱃ ﺗﻮﺛﻴﻖ ﻟﻨﺼﻮﺻﻪ‪ ،‬ﻭﺗﺮﲨﺔ ﻷﻋﻼﻣﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺃﺩ‪‬ﻋﻲ ﺑﺄﱐ ﺳﺄﻗﻮﻡ ﺑﺄﻓﻀﻞ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﺦ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ ﺭﲪﻪ ﺍﷲ‪،‬‬
‫ﻟﻜﲏ ﺳﺄﺷﺎﺭﻛﻪ ﲜﻬﺪ ﺍﳌﻘﻞ‪ ،‬ﻭﺃﻋﺘﺬﺭ ﺳﻠﻔﹰﺎ ﻋﻦ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﻭﺃﺳﺎﻝ ﺍﷲ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ‪.‬‬
‫ﻭﺍﷲ ﻫﻮ ﻭﺣﺪﻩ ﺍﳌﻌﲔ ﻭﺍﳍﺎﺩﻱ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬

‫ﺍﻟﻔﻴﺎﺽ ﺍﻷﺳﺘﺎﺫ ﺑﻘﺴﻢ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ﺑﻜﻠﻴﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺮﻳﺎﺽ؛ ﻭﺍﻟﺪﻛﺘﻮﺭ ﺟﻌﻔﺮ ﺷﻴﺦ ﺇﺩﺭﻳﺲ ‪،‬‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﳌﺸﺎﺭﻙ ﺑﺎﳌﻌﻬﺪ ﺍﻟﻌﺎﱄ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ‪ .‬ﻭﻗﺪ ﻋﻤﻠﺖ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﻭﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﱵ ﺃﺑﺪ‪‬ﺎ‬
‫ﺍﻟﻠﺠﻨﺔ ﻗﺒﻞ ﻃﺒﻊ ﺍﻟﻜﺘﺎﺏ ‪) .‬ﺍﶈﻘﻖ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﺮﲨﺔ ﻣﻮﺟﺰﺓ ﻟﻠﻤﺆﻟﻒ‬

‫ﻧﺴﺒﻪ ‪:‬‬
‫ﻫﻮ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻹﻣﺎﻡ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳋﻀﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳋﻀﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﳊﺮﺍﱐ‪ ،‬ﰒ ﺍﻟﺪﻣﺸﻘﻲ‪ .‬ﻛﻨﻴﺘﻪ‪ :‬ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ‪.‬‬
‫ﻣﻮﻟﺪﻩ ﻭﻧﺸﺄﺗﻪ ‪:‬‬
‫ﻭ‪‬ﻟﺪ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﲝﺮﺍﻥ ﺳﻨﺔ )‪٦٦١‬ﻫـ(‪ ،‬ﻭﳌﺎ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ﺳﺒﻊ‬
‫ﺳﻨﲔ ﺍﻧﺘﻘﻞ ﻣﻊ ﻭﺍﻟﺪﻩ ﺇﱃ ﺩﻣﺸﻖ ﻫﺮﺑ‪‬ﺎ ﻣﻦ ﻭﺟﻪ ﺍﻟﻐﺰﺍﺓ ﺍﻟﺘﺘﺎﺭ‪ ،‬ﻭﻗﺪ ﻧﺸﺄ ﰲ ﺑﻴﺖ ﻋﻠﻢ ﻭﻓﻘﻪ‬
‫ﻭﺩﻳﻦ‪ ،‬ﻓﺄﺑﻮﻩ ﻭﺃﺟﺪﺍﺩﻩ ﻭﺇﺧﻮﺗﻪ ﻭﻛﺜﲑ ﻣﻦ ﺃﻋﻤﺎﻣﻪ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺸﺎﻫﲑ‪ ،‬ﻣﻨﻬﻢ ﺟﺪﻩ‬
‫ﺍﻷﻋﻠﻰ )ﺍﻟﺮﺍﺑﻊ( ﳏﻤﺪ ﺑﻦ ﺍﳋﻀﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻐﲏ ﺑﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺟﺪﻩ ﺍﻷﺩﱏ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺗﻴﻤﻴﺔ ﳎﺪ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ‬
‫ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﱵ ﻣﻨﻬﺎ‪ :‬ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﶈﺮﺭ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﳌﺴﻮﺩﺓ ﰲ‬
‫ﺍﻷﺻﻮﻝ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺑﻮﻩ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﳊﺮﺍﱐ‪ ،‬ﻭﺃﺧﻮﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﺎﳊﺔ ﻛﺎﻧﺖ ﻧﺸﺄﺓ ﺻﺎﺣﺐ ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻭﻗﺪ ﺑﺪﺃ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺃﻭﻟﹰﺎ‬
‫ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﻋﻠﻤﺎﺀ ﺩﻣﺸﻖ‪ ،‬ﻓﺤﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﺻﻐﲑ‪ ،‬ﻭﺩﺭﺱ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‬
‫ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻋ‪‬ﺮﻑ ﺑﺎﻟﺬﻛﺎﺀ ﻭﻗﻮﺓ ﺍﳊﻔﻆ ﻭﺍﻟﻨﺠﺎﺑﺔ ﻣﻨﺬ ﺻﻐﺮﻩ‪ ،‬ﰒ ﺗﻮﺳﻊ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻠﻮﻡ‬
‫ﻭﺗﺒﺤﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ ﺻﻔﺎﺕ ﺍ‪‬ﺘﻬﺪ ﻣﻨﺬ ﺷﺒﺎﺑﻪ‪ ،‬ﻓﻠﻢ ﻳﻠﺒﺚ ﺃﻥ ﺻﺎﺭ ﺇﻣﺎﻣ‪‬ﺎ ﻳﻌﺘﺮﻑ ﻟﻪ‬
‫ﺍﳉﻬﺎﺑﺬﺓ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻹﻣﺎﻣﺔ‪ ،‬ﻗﺒﻞ ﺑﻠﻮﻍ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﻋﻤﺮﻩ‪.‬‬
‫ﺇﻧﺘﺎﺟﻪ ﺍﻟﻌﻠﻤﻲ ‪:‬‬
‫ﻭﰲ ﳎﺎﻝ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻹﻧﺘﺎﺝ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻓﻘﺪ ﺗﺮﻙ ﺍﻟﺸﻴﺦ ﻟﻸﻣﺔ ﺗﺮﺍﺛﹰﺎ ﺿﺨﻤ‪‬ﺎ ﲦﻴﻨ‪‬ﺎ‪ ،‬ﻻ ﻳﺰﺍﻝ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﻮﻥ ﻳﻨﻬﻠﻮﻥ ﻣﻨﻪ ﻣﻌﻴﻨ‪‬ﺎ ﺻﺎﻓﻴ‪‬ﺎ‪ ،‬ﺗﻮﻓﺮﺕ ﻣﻨﻪ ﺍﻵﻥ ﺍ‪‬ﻠﺪﺍﺕ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ‬
‫ﻭﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﳌﺴﺎﺋﻞ ﻭﻏﲑﻫﺎ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺍﳌﻄﺒﻮﻉ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﳎﻬﻮﻟﹰﺎ ﺃﻭ ﻣﻜﻨﻮﺯ‪‬ﺍ ﰲ ﻋﺎﱂ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺨﻄﻮﻃﺎﺕ ﻛﺜﲑ‪.‬‬
‫ﻭﱂ ﻳﺘﺮﻙ ﺍﻟﺸﻴﺦ ﳎﺎﻟﹰﺎ ﻣﻦ ﳎﺎﻻﺕ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﻨﻔﻊ ﺍﻷﻣﺔ‪ ،‬ﻭﲣﺪﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﻻ‬
‫ﻛﺘﺐ ﻓﻴﻪ ﻭﺃﺳﻬﻢ ﲜﺪﺍﺭﺓ ﻭﺇﺗﻘﺎﻥ‪ ،‬ﻭﺗﻠﻚ ﺧﺼﻠﺔ ﻗﻠﻤﺎ ﺗﻮﺟﺪ ﺇﻻ ﻋﻨﺪ ﺍﻟﻌﺒﺎﻗﺮﺓ ﺍﻟﻨﻮﺍﺩﺭ ﰲ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﻓﻠﻘﺪ ﺷﻬﺪ ﻟﻪ ﺃﻗﺮﺍﻧﻪ ﻭﺃﺳﺎﺗﺬﺗﻪ ﻭﺗﻼﻣﻴﺬﻩ ﻭﺧﺼﻮﻣﻪ ﺑﺴﻌﺔ ﺍﻻﻃﻼﻉ‪ ،‬ﻭﻏﺰﺍﺭﺓ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺗﻜﻠﻢ ﰲ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺃﻭ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﻇﻦ ﺍﻟﺴﺎﻣﻊ ﺃﻧﻪ ﻻ ﻳﺘﻘﻦ ﻏﲑﻩ‪ ،‬ﻭﺫﻟﻚ ﻹﺣﻜﺎﻣﻪ ﻟﻪ‬
‫ﻭﺗﺒﺤﺮﻩ ﻓﻴﻪ‪ ،‬ﻭﺇﻥ ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﻣﺆﻟﻔﺎﺗﻪ ﻭﺇﻧﺘﺎﺟﻪ‪ ،‬ﻭﺍﻟﻌﺎﺭﻑ ﲟﺎ ﻛﺎﻥ ﻳﻌﻤﻠﻪ ﰲ ﺣﻴﺎﺗﻪ ﻣﻦ ﺍﳉﻬﺎﺩ‬
‫ﺑﺎﻟﻴﺪ ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺍﻟﺬﺏ ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻟﻴﻌﺠﺐ ﻛﻞ ﺍﻟﻌﺠﺐ ﻣﻦ ﺑﺮﻛﺔ ﻭﻗﺘﻪ‪،‬‬
‫ﻭﻗﻮﺓ ﲢﻤﻠﻪ ﻭﺟﻠﺪﻩ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﻣﻨﺤﻪ ﺗﻠﻚ ﺍﳌﻮﺍﻫﺐ‪.‬‬
‫ﺟﻬﺎﺩﻩ ﻭﺩﻓﺎﻋﻪ ﻋﻦ ﺍﻹﺳﻼﻡ ‪:‬‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﳚﻬﻞ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻌﻤﻠﻴﺔ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﺈ‪‬ﻢ ﻋﺮﻓﻮﻩ ﻋﺎﳌﹰﺎ ﻭﻣﺆﻟﻔﹰﺎ‬
‫ﻭﻣﻔﺘﻴ‪‬ﺎ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻣﺆﻟﻔﺎﺗﻪ ﺍﳌﻨﺘﺸﺮﺓ‪ ،‬ﻣﻊ ﺃﻥ ﻟﻪ ﻣﻮﺍﻗﻒ ﻣﺸﻬﻮﺩﺓ ﰲ ﳎﺎﻻﺕ ﺃﺧﺮﻯ ﻋﺪﻳﺪﺓ‬
‫ﺃﺳﻬﻢ ﻓﻴﻬﺎ ﺇﺳﻬﺎﻣ‪‬ﺎ ﻗﻮﻳ‪‬ﺎ ﰲ ﻧﺼﺮﺓ ﺍﻹﺳﻼﻡ ﻭﻋﺰﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﺟﻬﺎﺩﻩ ﺑﺎﻟﺴﻴﻒ‬
‫ﻭﲢﺮﻳﻀﻪ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﳚﻮﻝ ﺑﺴﻴﻔﻪ ﰲ ﺳﺎﺣﺎﺕ ﺍﻟﻮﻏﻰ‬
‫ﻣﻊ ﺃﻋﻈﻢ ﺍﻟﻔﺮﺳﺎﻥ ﺍﻟﺸﺠﻌﺎﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺷﺎﻫﺪﻭﻩ ﰲ ﺍﻟﻘﺘﺎﻝ ﺃﺛﻨﺎﺀ ﻓﺘﺢ ﻋﻜﺎ ﻋﺠﺒﻮﺍ ﻣﻦ ﺷﺠﺎﻋﺘﻪ‬
‫ﻭﻓﺘﻜﻪ ﺑﺎﻟﻌﺪﻭ )‪. (1‬‬
‫ﺃﻣﺎ ﺟﻬﺎﺩﻩ ﺑﺎﻟﻘﻠﻢ ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﺭﲪﻪ ﺍﷲ ﻭﻗﻒ ﺃﻣﺎﻡ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳌﻠﻞ‬
‫ﻭﺍﻟﻨﺤﻞ ﻭﺍﻟﻔﺮﻕ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺍﻟﺒﺪﻉ ﻛﺎﻟﻄﻮﺩ ﺍﻟﺸﺎﻣﺦ‪ ،‬ﺑﺎﳌﻨﺎﻇﺮﺍﺕ ﺣﻴﻨ‪‬ﺎ ﻭﺑﺎﻟﺮﺩﻭﺩ‬
‫ﺃﺣﻴﺎﻧ‪‬ﺎ‪ ،‬ﺣﱴ ﻓﻨﺪ ﺷﺒﻬﺎ‪‬ﻢ ﻭﺭﺩ ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﻴﺪﻫﻢ ﲝﻤﺪ ﺍﷲ‪ ،‬ﻓﻘﺪ ﺗﺼﺪﻯ ﻟﻠﻔﻼﺳﻔﺔ‪،‬‬
‫ﻭﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﻣﻦ ﺻﻮﻓﻴﺔ ﻭﺇﲰﺎﻋﻴﻠﻴﺔ ﻭﻧﺼﲑﻳﺔ ﻭﺳﻮﺍﻫﻢ‪ ،‬ﻛﻤﺎ ﺗﺼﺪﻯ ﻟﻠﺮﻭﺍﻓﺾ ﻭﺍﳌﻼﺣﺪﺓ‪ ،‬ﻭﻓﻨﺪ‬
‫ﺷﺒﻬﺎﺕ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺍﻟﱵ ﺗﻘﺎﻡ ﺣﻮﻝ ﺍﳌﺸﺎﻫﺪ ﻭﺍﻟﻘﺒﻮﺭ ﻭﳓﻮﻫﺎ‪ ،‬ﻛﻤﺎ ﺗﺼﺪﻯ ﻟﻠﺠﻬﻤﻴﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﺍﻟﻌﻠﻴﺔ ﰲ ﻣﻨﺎﻗﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ،‬ﻟﻠﺒﺰﺍﺭ ﺹ )‪ ، (٦٨ ، ٦٧‬ﲢﻘﻴﻖ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻧﺎﻗﺶ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺍﻷﺷﺎﻋﺮﺓ‪.‬‬

‫ﻭﺍﳌﻄﻠﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻴﺦ ﻳﻜﺎﺩ ﳚﺰﻡ ﺑﺄﻧﻪ ﱂ ﻳﺒﻖ ﻟﻪ ﻣﻦ ﻭﻗﺘﻪ ﻓﻀﻠﺔ‪ ،‬ﻓﻘﺪ‬
‫ﺣﻮﺭﺏ ﻭﻃﻮﺭﺩ ﻭﺃﹸﻭﺫﻱ ﻭﺳ‪‬ﺠﻦ ﻣﺮﺍﺕ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻭﺍﻓﺘﻪ ﻣﻨﻴﺘﻪ ﻣﺴﺠﻮﻧ‪‬ﺎ ﰲ ﺳﺠﻦ‬
‫ﺍﻟﻘﻠﻌﺔ ﺑﺪﻣﺸﻖ‪.‬‬
‫ﻭﻻ ﺗﺰﺍﻝ ﲝﻤﺪ ﺍﷲ ﺭﺩﻭﺩ ﺍﻟﺸﻴﺦ ﺳﻼﺣ‪‬ﺎ ﻓﻌ‪‬ﺎﻟﹰﺎ ﺿﺪ ﺃﻋﺪﺍﺀ ﺍﳊﻖ ﻭﺍﳌﺒﻄﻠﲔ‪ ،‬ﻷ‪‬ﺎ ﺇﳕﺎ ﺗﺴﺘﻨﺪ‬
‫ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻫﺪﻱ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﻣﻊ‬
‫ﻗﻮﺓ ﺍﻻﺳﺘﻨﺒﺎﻁ‪ ،‬ﻭﻗﻮﺓ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﻻﺣﺘﺠﺎﺝ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﺳﻌﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﺍﻟﱵ ﻭﻫﺒﻬﺎ ﺍﷲ‬
‫ﻟﻪ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﺍﳌﺬﺍﻫﺐ ﺍﳍﺪﺍﻣﺔ ﺍﻟﱵ ﺭﺍﺟﺖ ﺍﻟﻴﻮﻡ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻫﻲ ﺍﻣﺘﺪﺍﺩ ﻟﺘﻠﻚ ﺍﻟﻔﺮﻕ‬
‫ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﱵ ﺗﺼﺪﻯ ﳍﺎ ﺍﻟﺸﻴﺦ ﻭﺃﻣﺜﺎﻟﻪ ﻣﻦ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ‪ ،‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻠﺪﻋﺎﺓ ﺍﳌﺼﻠﺤﲔ‬
‫ﺃﻥ ﻻ ﻳﻐﻔﻠﻮﺍ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ‪ ،‬ﻟﻴﺴﺘﻔﻴﺪﻭﺍ ﳑﺎ ﺳﺒﻘﻬﻢ ﺑﻪ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ‪.‬‬
‫ﻭﻟﺴﺖ ﻣﺒﺎﻟﻐ‪‬ﺎ ﺣﻴﻨﻤﺎ ﺃﻗﻮﻝ‪ :‬ﺇﻧﻪ ﻻ ﺗﺰﺍﻝ ﻛﺘﺐ ﺍﻟﺸﻴﺦ ﻭﺭﺩﻭﺩﻩ ﻫﻲ ﺃﻗﻮﻯ ﺳﻼﺡ ﻟﻠﺘﺼﺪﻱ‬
‫ﳍﺬﻩ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳍﺪﺍﻣﺔ ﺍﻟﱵ ﺭﺍﺟﺖ ﻭﺑﺪﺃﺕ ﲣﺮﺝ ﺃﻋﻨﺎﻗﻬﺎ ﺍﻟﻴﻮﻡ ﻣﻦ ﺟﺪﻳﺪ‪،‬‬
‫ﻭﺍﻟﱵ ﻫﻲ ﺍﻣﺘﺪﺍﺩ ﻟﻠﻤﺎﺿﻲ‪ ،‬ﻟﻜﻦ ﻣﻨﻬﺎ ﺗﻠﻚ ﺍﻟﱵ ﺗﺰﻳﻨﺖ ﺑﺄﺯﻳﺎﺀ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻏﲑ‪‬ﺕ ﺃﲰﺎﺀﻫﺎ ﻓﻘﻂ‪،‬‬
‫ﻣﺜﻞ ﺍﻟﺒﻌﺜﻴﺔ‪ ،‬ﻭﺍﻻﺷﺘﺮﺍﻛﻴﺔ‪ ،‬ﻭﺍﻟﻘﻮﻣﻴﺔ‪ ،‬ﻭﺍﻟﻘﺎﺩﻳﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺒﻬﺎﺋﻴﺔ‪ ،‬ﻭﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻟﻔﺮﻕ ﻭﺍﳌﺬﺍﻫﺐ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﺑﻘﻲ ﻋﻠﻰ ﺷﻌﺎﺭﻩ ﺍﻟﻘﺪﱘ ﻛﺎﻟﺸﻴﻌﺔ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﺍﻟﻨﺼﲑﻳﺔ‪ ،‬ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ‪ ،‬ﻭﺍﳋﻮﺍﺭﺝ‬
‫ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺧﺼﺎﻟﻪ ‪:‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺍﺷﺘﻬﺮ ﺑﻪ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻗﺪ ﻭﻫﺒﻪ ﺍﷲ ﺧﺼﺎﻟﹰﺎ ﲪﻴﺪﺓ‪ ،‬ﺍﺷﺘﻬﺮ ‪‬ﺎ ﻭﺷﻬﺪ ﻟﻪ ‪‬ﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﺎﻥ ﺳﺨﻴ‪‬ﺎ‬
‫ﻛﺮﳝ‪‬ﺎ ﻳﺆﺛﺮ ﺍﶈﺘﺎﺟﲔ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻠﺒﺎﺱ ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺬﻛﺮ‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺎﻥ ﻭﺭﻋ‪‬ﺎ ﺯﺍﻫﺪ‪‬ﺍ ﻻ ﻳﻜﺎﺩ ﳝﻠﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﺳﻮﻯ ﺍﻟﻀﺮﻭﺭﻳﺎﺕ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺸﻬﻮﺭ ﻋﻨﻪ ﻋﻨﺪ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﺣﱴ ﺑﲔ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﻣﺘﻮﺍﺿﻌ‪‬ﺎ ﰲ ﻫﻴﺌﺘﻪ ﻭﻟﺒﺎﺳﻪ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻌﺎﻣﻠﺘﻪ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻳﻠﺒﺲ ﺍﻟﻔﺎﺧﺮ ﻭﻻ ﺍﻟﺮﺩﻱﺀ ﻣﻦ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﻒ ﻷﺣﺪ‬
‫ﻳﻠﻘﺎﻩ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﺃﻳﻀ‪‬ﺎ ﺑﺎﳌﻬﺎﺑﺔ ﻭﺍﻟﻘﻮﺓ ﰲ ﺍﳊﻖ‪ ،‬ﻓﻜﺎﻧﺖ ﻟﻪ ﻫﻴﺒﺔ ﻋﻈﻴﻤﺔ ﻋﻨﺪ ﺍﻟﺴﻼﻃﲔ ﻭﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﻞ ﻣﻦ ﺭﺁﻩ ﺃﺣﺒﻪ ﻭﻫﺎﺑﻪ ﻭﺍﺣﺘﺮﻣﻪ‪ ،‬ﺇﻻ ﻣﻦ ﺳﻴﻄﺮ ﻋﻠﻴﻬﻢ ﺍﳊﺴﺪ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﺍﻷﻫﻮﺍﺀ ﻭﳓﻮﻫﻢ‪.‬‬
‫ﻛﻤﺎ ﻋﺮﻑ ﺑﺎﻟﺼﱪ ﻭﻗﻮﺓ ﺍﻻﺣﺘﻤﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﺫﺍ ﻓﺮﺍﺳﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﺴﺘﺠﺎﺏ‬
‫ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻟﻪ ﻛﺮﺍﻣﺎﺕ ﻣﺸﻬﻮﺩﺓ‪ .‬ﺭﲪﻪ ﺍﷲ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﺃﺳﻜﻨﻪ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ‪.‬‬
‫ﻋﺼﺮﻩ ‪:‬‬
‫ﻟﻘﺪ ﻋﺎﺵ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﰲ ﻋﺼﺮ ﻛﺜﺮﺕ ﻓﻴﻪ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻻﺕ‪ ،‬ﻭﺳﺎﺩﺕ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺍﺳﺘﻔﺤﻠﺖ ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﺍﳉﻬﻞ ﻭﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ‪،‬‬
‫ﻭﻏﺰﻳﺖ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺘﺘﺎﺭ ﻭﺍﻟﺼﻠﻴﺒﻴﲔ )ﺍﻹﻓﺮﻧﺞ(‪.‬‬
‫ﻭﳒﺪ ﺻﻮﺭﺓ ﻋﺼﺮﻩ ﺟﻠﻴﺔ ﻭﺍﺿﺤﺔ ﻣﻦ ﺧﻼﻝ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ؛ ﻷﻧﻪ ﺍﻫﺘﻢ ﺑﺄﺟﻞﱢ‬
‫ﺃﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺧﻄﺮﻫﺎ‪ ،‬ﻭﺳﺎﻫﻢ ﰲ ﻋﻼﺟﻬﺎ ﺑﻘﻠﻤﻪ ﻭﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ‪ ،‬ﻓﺎﳌﺘﺄﻣﻞ ﰲ ﻣﺆﻟﻔﺎﺕ‬
‫ﺍﻟﺸﻴﺦ ﳚﺪ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻌﺼﺮﻩ‪:‬‬
‫‪ -‬ﻛﺜﺮﺓ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ ﺧﺎﺻﺔ ﺣﻮﻝ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﺸﺎﻫﺪ ﻭﺍﳌﺰﺍﺭﺍﺕ ﺍﳌﺰﻋﻮﻣﺔ‪،‬‬
‫ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﰲ ﺍﻷﺣﻴﺎﺀ ﻭﺍﳌﻮﺗﻰ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﻨﻔﻌﻮﻥ ﻭﻳﻀﺮﻭﻥ‪ ،‬ﻭﻳ‪‬ﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪.‬‬
‫‪ -‬ﺍﻧﺘﺸﺎﺭ ﺍﻟﻔﻠﺴﻔﺎﺕ ﻭﺍﻹﳊﺎﺩ ﻭﺍﳉﺪﻝ‪.‬‬
‫‪ -‬ﻫﻴﻤﻨﺔ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻀﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﰒ ﺍﻧﺘﺸﺎﺭ‬
‫ﺍﳌﺬﺍﻫﺐ ﻭﺍﻵﺭﺍﺀ ﺍﻟﺒﺎﻃﻨﻴﺔ‪.‬‬
‫‪ -‬ﺗﻮﻏﻞ ﺍﻟﺮﻭﺍﻓﺾ ﰲ ﺃﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻧﺸﺮﻫﻢ ﻟﻠﺒﺪﻉ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ‪ ،‬ﻭﺗﺜﺒﻴﻄﻬﻢ ﻟﻠﻨﺎﺱ‬
‫ﻋﻦ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻣﺴﺎﻋﺪ‪‬ﻢ ﻟﻠﺘﺘﺎﺭ‪ ،‬ﺃﻋﺪﺍﺀ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ -‬ﻭﺃﺧﲑ‪‬ﺍ ﻧﻼﺣﻆ ﺗ‪‬ﻘﹶﻮ‪‬ﻱ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺑﺎﻟﺸﻴﺦ ﻭﺣﻔﺰﻩ ﻟﻌﺰﺍﺋﻤﻬﻢ‪ ،‬ﳑﺎ ﻛﺎﻥ ﻟﻪ‬
‫ﺍﻷﺛﺮ ﺍﳊﻤﻴﺪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻴﻮﻡ‪ ،‬ﰲ ﺍﻟﺘﺼﺪﻱ ﻟﻠﺒﺪﻉ ﻭﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺍﻟﻨﺼﺢ ﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﻭﻗﻒ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﰲ ﻋﺼﺮﻩ ﺇﺯﺍﺀ ﻫﺬﻩ ﺍﻻﳓﺮﺍﻓﺎﺕ ﻣﻮﻗﻔﹰﺎ ﻣﺸﻬﻮﺩ‪‬ﺍ‪ ،‬ﺁﻣﺮ‪‬ﺍ ﻭﻧﺎﻫﻴ‪‬ﺎ‪،‬‬
‫ﻭﻧﺎﺻﺤ‪‬ﺎ‪ ،‬ﻭﻣﺒﻴﻨ‪‬ﺎ‪ ،‬ﺣﱴ ﺃﺻﻠﺢ ﺍﷲ ﻋﻠﻰ ﻳﺪﻳﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﻭﺿﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻧﺼﺮ ﺑﻪ ﺍﻟﺴﻨﺔ‬
‫ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ‪.‬‬
‫ﻭﻓﺎﺗﻪ ‪:‬‬
‫ﺇﻥ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﳋﲑ ﻟﻠﺮﺟﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻗﺒﻮﻟﻪ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺇﺣﺴﺎﺳﻬﻢ ﺑﻔﻘﺪﻩ ﺣﲔ‬
‫ﳝﻮﺕ‪ ،‬ﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﻌﺪﻭﻥ ﻛﺜﺮﺓ ﺍﳌﺼﻠﲔ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﺍﻟﺮﺟﻞ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﳋﲑ‬
‫ﻭﺍﻟﻘﺒﻮﻝ ﻟﻪ‪ ،‬ﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪" :‬ﻗﻮﻟﻮﺍ ﻷﻫﻞ ﺍﻟﺒﺪﻉ‪ :‬ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﻳﻮﻡ ﺍﳉﻨﺎﺋﺰ" )‪ (1‬ﺃﻱ‬
‫ﺃﻥ ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ﻳﻔﻘﺪﻫﻢ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻭﻳﻜﻮﻧﻮﻥ ﺃﻛﺜﺮ ﻣﺸﻴﻌﲔ ﻳﻮﻡ ﳝﻮﺗﻮﻥ‪ ،‬ﻭﻟﻘﺪ ﺷﻬﺪ‬
‫ﺍﻟﻮﺍﻗﻊ ﺑﺬﻟﻚ‪ ،‬ﻓﻤﺎ ﲰﻊ ﺍﻟﻨﺎﺱ ﲟﺜﻞ ﺟﻨﺎﺯﰐ ﺍﻹﻣﺎﻣﲔ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺣﲔ‬
‫ﻣﺎﺗﺎ‪ ،‬ﻣﻦ ﻛﺜﺮﺓ ﻣﻦ ﺷﻴﻌﻬﻤﺎ ﻭﺧﺮﺝ ﻣﻊ ﺟﻨﺎﺯﺓ ﻛﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﺎﳌﺴﻠﻤﻮﻥ ﻫﻢ‬
‫ﺷﻬﺪﺍﺀ ﺍﷲ ﰲ ﺃﺭﺿﻪ‪.‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺗﻮﰲ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻣﺴﺠﻮﻥ ﺑﺴﺠﻦ ﺍﻟﻘﻠﻌﺔ ﺑﺪﻣﺸﻖ‪ ،‬ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ ‪٢٠‬‬
‫ﻣﻦ ﺷﻬﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ )‪٧٢٨‬ﻫـ(‪ ،‬ﻓﻬﺐ‪ ‬ﻛﻞ ﺃﻫﻞ ﺩﻣﺸﻖ ﻭﻣﻦ ﺣﻮﳍﺎ ﻟﻠﺼﻼﺓ ﻋﻠﻴﻪ‬
‫ﻭﺗﺸﻴﻴﻊ ﺟﻨﺎﺯﺗﻪ‪ ،‬ﻭﻗﺪ ﺃﲨﻌﺖ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺫﻛﺮﺕ ﻭﻓﺎﺗﻪ ﺃﻧﻪ ﺣﻀﺮ ﺟﻨﺎﺯﺗﻪ ﲨﻬﻮﺭ ﻛﺒﲑ ﺟﺪ‪‬ﺍ‬
‫ﻳﻔﻮﻕ ﺍﻟﻮﺻﻒ‪.‬‬
‫)‪(2‬‬
‫ﺭﲪﻪ ﺍﷲ ﻭﺟﺰﺍﻩ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺧﲑ ﺍﳉﺰﺍﺀ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻻﺑﻦ ﺍﳉﻮﺯﻱ ﺹ)‪ . (٥٠٥‬ﲢﻘﻴﻖ ﺩ ‪ .‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ ‪.‬‬
‫)‪ (2‬ﻣﺼﺎﺩﺭ ﺍﻟﺘﺮﲨﺔ ‪ -١ :‬ﺍﻷَﻋﻼﻡ ‪ ،‬ﳋﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ )‪ -٢ . (١٤٤ /١‬ﺍﻷﻋﻼﻡ ﺍﻟﻌﻠﻴﺔ ﰲ ﻣﻨﺎﻗﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪،‬‬
‫ﻟﻠﺤﺎﻓﻆ ﻋﻤﺮ ﺍﻟﺒﺰﺍﺭ ‪ ،‬ﲢﻘﻴﻖ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ ‪ -٣ .‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪ ،‬ﻻﺑﻦ ﻛﺜﲑ )‪-٤ . (١٣٩ - ١٣٥ /٤‬‬
‫ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪ ،‬ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ )‪ -٥ . (٨٦ - ٨٠ /٦‬ﻓﻮﺍﺕ ﺍﻟﻮﻓﻴﺎﺕ ‪ ،‬ﶈﻤﺪ ﺑﻦ ﺷﺎﻛﺮ ﺍﻟﻜﺘﱯ )‪- ٧٤ /١‬‬
‫‪ -٦ . (٨٠‬ﻛﺘﺎﺏ ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻷﰊ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺹ)‪(٤٠٨ - ٣٨٧‬‬
‫‪ -٧ .‬ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ ،‬ﻻﺑﻦ ﺍﳉﻮﺯﻱ ‪ ،‬ﲢﻘﻴﻖ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺻﻒ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻟﻠﻜﺘﺎﺏ‬

‫ﰎ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﲬﺲ ﻧﺴﺦ ﳐﻄﻮﻃﺔ‪ ،‬ﻣﻨﻬﺎ ﻧﺴﺨﺘﺎﻥ ﻗﺪﳝﺘﺎﻥ ﺇﺣﺪﺍﳘﺎ ﻛﺘﺒﺖ‬
‫ﺳﻨﺔ )‪٧١٥‬ﻫـ( ﺃﻱ ﻗﺒﻞ ﻭﻓﺎﺓ ﺍﳌﺆﻟﻒ ﺑﺜﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺳﻨﺔ )‪٧٨١‬ﻫـ( ﺃﻱ ﺑﻌﺪ‬
‫ﻭﻓﺎﺓ ﺍﳌﺆﻟﻒ‪ ،‬ﺃﻣﺎ ﺍﻟﺜﻼﺙ ﺍﻟﻨﺴﺦ ﺍﻟﺒﺎﻗﻴﺔ ﻓﻬﻲ ﻣﺘﺄﺧﺮﺓ ﻋﻠﻰ ﻣﺎ ﺳﺄﺑﻴﻨﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ .‬ﻭﻗﺪ ﺭﻣﺰﺕ‪‬‬
‫ﻟﻜﻞ ﻧﺴﺨﺔ ﺑﺮﻣﺰ‪ ،‬ﻭﲰﻴﺘﻬﺎ ﺑﺮﻣﻮﺯﻫﺎ ﰲ ﺍﳍﺎﻣﺶ ﻭﻫﻲ‪) :‬ﺃ( ﻭ)ﺏ( ﻭ)ﺝ( ﻭ)ﺩ( ﻭ)ﻁ(‪،‬‬
‫ﻭﺃﺭﺩﻓﺘﻬﺎ ﺑﺎﳌﻄﺒﻮﻋﺔ ﺍﻟﱵ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻻﺣﻈﺖ ﻛﺜﺮﺓ‬
‫ﺍﻟﻔﺮﻭﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﳌﺘﻮﻓﺮﺓ ﻟﺪﻱ‪ ،‬ﳑﺎ ﺟﻌﻠﲏ ﺃﺭﺟﺢ ﺑﺄ‪‬ﺎ ﻧﺴﺨﺖ ﻋﻦ ﳐﻄﻮﻃﺔ‬
‫ﱂ ﺗﺮﺩ ﺇﱄﱠ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺟﻌﻠﺘﻬﺎ ﲟﺜﺎﺑﺔ ﺍﻟﻨﺴﺨﺔ ﺍﻟﺴﺎﺩﺳﺔ‪.‬‬
‫‪ -١‬ﺍﻟﻨﺴﺨﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺭﻣﺰﻫﺎ )ﺃ(‪:‬‬
‫ﻭﺟﺪ‪‬ﺎ ﺿﻤﻦ ﳐﻄﻮﻃﺎﺕ ﻣﻜﺘﺒﺔ )ﺷﺴﺘﺮﺑﱵ( ﺍﻟﱵ ﺍﺑﺘﺎﻋﺘﻬﺎ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ‬
‫)‪(1‬‬
‫ﻭﻫﻲ ﻧﺴﺨﺔ ﻗﺪﳝﺔ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﻮﺟﺪ ﺍﻵﻥ ﲟﻜﺘﺒﺘﻬﺎ ﺍﳌﺮﻛﺰﻳﺔ ﺑﺎﻟﺮﻳﺎﺽ‪ ،‬ﺑﺮﻗﻢ )‪(٤١٦٠‬‬
‫ﻳﺮﺟﻊ ﺗﺎﺭﳜﻬﺎ ﺇﱃ ﻣﺎ ﻗﺒﻞ ﻭﻓﺎﺓ ﺍﳌﺆﻟﻒ ﺑﺜﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣ‪‬ﺎ ﻓﻘﺪ ﻛﺘﺒﺖ ﺳﻨﺔ )‪٧١٥‬ﻫـ(‪ ،‬ﻛﻤﺎ‬
‫ﻫﻮ ﻣﻨﺼﻮﺹ ﰲ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻧﺎﺳﺨﻬﺎ ﻫﻮ‪ :‬ﻫﻼﻝ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺯﺍﻣﻞ ﺍﳉﻌﻔﺮﻱ‪ ،‬ﻭﻫﻲ‬
‫ﻧﺴﺨﺔ ﻣﻘﺎﺑﻠﺔ ﺑﺎﻷﺻﻞ ﻛﻤﺎ ﺃﺷﺎﺭ ﻧﺎﺳﺨﻬﺎ ﰲ ﺁﺧﺮﻫﺎ‪.‬‬
‫ﻭﻋﺪﺩ ﺃﻭﺭﺍﻗﻬﺎ )‪ (٢٤٦‬ﻭﺭﻗﺔ )‪ (٤٩٢‬ﺻﻔﺤﺔ‪ ،‬ﰲ ﻛﻞ ﺻﻔﺤﺔ )‪ (١٩‬ﺳﻄﺮ‪‬ﺍ ﻣﻦ ﺍﻟﻘﻄﻊ‬
‫ﺍﳌﺘﻮﺳﻂ‪.‬‬
‫ﻭﺧﻄﻬﺎ ﻣﺘﻮﺳﻂ‪ ،‬ﻭﺗﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻷﻏﻼﻁ ﺍﻹﻣﻼﺋﻴﺔ‪ ،‬ﻭﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺳﻘﻂ ﺃﺣﻴﺎﻧ‪‬ﺎ‪ ،‬ﻭﻃﻤﺲ‬
‫ﻟﻜﻨﻪ ﻗﻠﻴﻞ‪.‬‬
‫‪ -٢‬ﺍﻟﻨﺴﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺭﻣﺰﻫﺎ )ﻁ(‪:‬‬
‫ﺻﻮﺭ‪‬ﺎ ﻋﻦ ﻧﺴﺨﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺑﺪﻣﺸﻖ‪ ،‬ﲢﺖ ﺭﻗﻢ )‪ (٢٩٨٢‬ﻋﺎﻡ‪،‬‬
‫ﻭﺭﻗﻢ )‪ (٨٦‬ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ‪ .‬ﻭﻗﺪ ﻛﺘﺒﺖ ﺃﻳﻀ‪‬ﺎ ﻗﺪﳝ‪‬ﺎ )‪٧٨١‬ﻫـ( ﺃﻱ ﺑﻌﺪ ﻭﻓﺎﺓ‬

‫)‪ (1‬ﺃﻋﻠﻤﺖ ﺃﻥ ﺍﳌﻜﺘﺒﺔ ﻭﺿﻌﺖ ﳍﺎ ﻓﻬﺎﺭﺱ ﺟﺪﻳﺪﺓ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻘﻴﺖ ﻣﻨﻬﺎ ﻫﺬﺍ ﺍﻟﺮﻗﻢ ﻓﻠﻴﻼﺣﻆ ‪.‬‬

‫‪١٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺆﻟﻒ ﺑﺜﻼﺙ ﻭﲬﺴﲔ ﺳﻨﺔ ﻓﻘﻂ‪ ،‬ﻭﻧﺎﺳﺨﻬﺎ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﻴﻮﻧﻴﲏ ﺍﳊﻨﺒﻠﻲ‪ .‬ﻭﻋﺪﺩ ﺃﻭﺭﺍﻗﻬﺎ )‪ (٢٠٨‬ﻭﺭﻗﺔ‪ ،‬ﺃﻱ )‪ (٤١٦‬ﺻﻔﺤﺔ‪ ،‬ﰲ ﻛﻞ ﺻﻔﺤﺔ )‪(١٩‬‬
‫ﺳﻄﺮ‪‬ﺍ ﻣﻦ ﺍﻟﻘﻄﻊ ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻭﻫﻲ ﻧﺴﺨﺔ ﺃﻳﻀ‪‬ﺎ ﻣﻘﺎﺑﻠﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺷﺒﻪ ﻛﺒﲑ ﺑﺎﻟﻨﺴﺨﺔ ﺍﻷﻭﱃ )ﺃ( ﳑﺎ‬
‫ﻳﺮﺟﺢ ﺃ‪‬ﻤﺎ ﻗﻮﺑﻠﺘﺎ ﻋﻠﻰ ﻧﺴﺨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻬﻤﺎ ﻛﺜﲑ‪‬ﺍ ﻣﺎ ﺗﺘﻔﻘﺎﻥ ﰲ ﺍﻷﺧﻄﺎﺀ ﻭﺍﻟﺴﻘﻂ‪ ،‬ﺇﻟﱠﺎ ﺃﻥ‬
‫ﺍﻟﺜﺎﻧﻴﺔ )ﻁ( ﺃﺟﻮﺩ ﻣﻦ ﺍﻷﻭﱃ )ﺃ( ﰲ ﺍﳋﻂ ﻭﺍﻹﻣﻼﺀ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻓﻬﻤﺎ ﺗﺘﻔﻘﺎﻥ ﰲ‬
‫ﺍﻟﻐﺎﻟﺐ‪.‬‬
‫‪ -٣‬ﺍﻟﻨﺴﺨﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﺭﻣﺰﻫﺎ )ﺏ(‪:‬‬
‫ﻭﻗﺪ ﺻﻮﺭ‪‬ﺎ ﻣﻦ ﻗﺴﻢ ﺍﳌﺨﻄﻮﻃﺎﺕ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﺑﺎﻟﺮﻳﺎﺽ ﺑﺮﻗﻢ )‪ ،(٢٧‬ﻭﻗﺪ‬
‫ﺻﻮﺭ‪‬ﺎ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﻋﻦ ﻧﺴﺨﺔ ﻣﻮﺟﻮﺩﺓ ﺑﺎﳌﻜﺘﺒﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﻟﺘﺎﺑﻌﺔ ﻟﺮﺋﺎﺳﺔ ﺍﻟﺒﺤﻮﺙ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ‪ ،‬ﲢﺖ ﺭﻗﻢ )‪.(٥٦٤٨٦‬‬
‫ﻭﻗﺪ ﻛﺘﺒﺖ ﺳﻨﺔ )‪ ،(١٢٢٣‬ﻭﻧﺎﺳﺨﻬﺎ ﺍﲰﻪ ﻣﺼﻄﻔﻰ ﺍﳌﺪﻋﻮ ﺑﺎﻟﺸﻮﺭﺍﱐ‪ ،‬ﻭﻫﻲ ﻧﺴﺨﺔ‬
‫ﻭﺍﺿﺤﺔ ﻭﺟﻴﺪﺓ ﺍﳊﻔﻆ‪ ،‬ﻭﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺍﳍﺎﻣﺸﻴﺔ‪ ،‬ﻭﺣﺮﻓﻬﺎ ﺻﻐﲑ‪ ،‬ﻭﻋﺪﺩ‬
‫ﺃﻭﺭﺍﻗﻬﺎ )‪ (٢١٦‬ﻭﺭﻗﺔ )‪ (٤٣٢‬ﺻﻔﺤﺔ ﻣﻦ ﺍﻟﻘﻄﻊ ﺍﳌﺘﻮﺳﻂ ﰲ ﻛﻞ ﺻﻔﺤﺔ )‪ (١٥‬ﺳﻄﺮ‪‬ﺍ‪.‬‬
‫ﻭﻫﻲ ﺃﺟﻮﺩ ﺍﻟﻨﺴﺦ ﺇﺗﻘﺎﻧ‪‬ﺎ‪ ،‬ﻭﺃﻗﻠﻬﺎ ﺃﺧﻄﺎﺀ‪ ،‬ﻭﻳﻨﺪﺭ ﻓﻴﻪ ﺍﻟﺴﻘﻂ‪ ،‬ﻭﻗﺪ ﻗﻮﺑﻠﺖ ﺑﺄﺻﻮﻝ ﻛﻤﺎ‬
‫ﻫﻮ ﻣﻨﺼﻮﺹ ﰲ ﺁﺧﺮﻫﺎ ﻭﰲ ﺃﺛﻨﺎﺋﻬﺎ‪.‬‬
‫‪ -٤‬ﺍﻟﻨﺴﺨﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﺭﻣﺰﻫﺎ )ﺝ(‪:‬‬
‫ﻭﻗﺪ ﻭﺻﻠﺘﲏ ﻣﻦ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻣﺼﻮﺭﺓ ﺑﺎﳌﻴﻜﺮﻭﻓﻠﻢ‪ ،‬ﻭﻫﻲ ﺑﺪﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ‬
‫ﲢﺖ ﺭﻗﻢ )‪ (٤١٥٥‬ﺗﺼﻮﻑ‪.‬‬
‫ﻭﻫﻲ ﳎﻬﻮﻟﺔ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﱂ ﻳﻜﺘﺐ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﻟﻨﺎﺳﺦ‪ ،‬ﻭﻟﻜﻦ ﻳﻈﻬﺮ ﱄ ﻣﻦ ﺷﻜﻠﻬﺎ ﺃ‪‬ﺎ‬
‫ﻣﺘﺄﺧﺮﺓ ﺍﻟﻨﺴﺦ‪ .‬ﻋﺪﺩ ﺃﻭﺭﺍﻗﻬﺎ )‪ (٢٧٠‬ﻭﺭﻗﺔ )‪ (٥٤٠‬ﺻﻔﺤﺔ ﻣﻦ ﺍﻟﻘﻄﻊ ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻛﻞ‬
‫ﺻﻔﺤﺔ ﺗﺘﻜﻮﻥ ﻣﻦ )‪ (٢٣‬ﺳﻄﺮ‪‬ﺍ‪ ،‬ﻭﺣﺮﻓﻬﺎ ﻛﺒﲑ‪ ،‬ﻭﺧﻄﻬﺎ ﲨﻴﻞ ﻭﻭﺍﺿﺢ‪ ،‬ﻭﻫﻲ ﻗﻠﻴﻠﺔ ﺍﻷﺧﻄﺎﺀ‬
‫ﻭﺍﻟﺴﻘﻂ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻧﺴﺨﺔ ﻣﻘﺎﺑﻠﺔ ﺃﻳﻀ‪‬ﺎ‪.‬‬

‫‪١٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ -٥‬ﺍﻟﻨﺴﺨﺔ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﻭﺭﻣﺰﻫﺎ )ﺩ(‪:‬‬

‫ﻭﻗﺪ ﻭﺻﻠﺘﲏ ﺃﻳﻀ‪‬ﺎ ﻣﺼﻮﺭﺓ ﺑﺎﳌﻴﻜﺮﻭﻓﻠﻢ ﻣﻦ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ ﲢﺖ‬
‫ﺍﻟﺮﻗﻢ ) ‪ (٢٥٤٠‬ﺗﺼﻮﻑ ﻭﺃﺧﻼﻕ‪.‬‬
‫ﻭﻫﻲ ﳎﻬﻮﻟﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺗﺎﺭﻳﺦ ﺍﻟﻨﺴﺦ‪ ،‬ﻟﻜﻦ ﻳﻈﻬﺮ ﱄ ﺃ‪‬ﺎ ﺣﺪﻳﺜﺔ ﺍﻟﻨﺴﺦ ﻛﺴﺎﺑﻘﺘﻬﺎ‪ ،‬ﻭﻋﺪﺩ‬
‫ﺃﻭﺭﺍﻗﻬﺎ )‪ (٢٤٠‬ﻭﺭﻗﻢ )‪ (٤٨٠‬ﺻﻔﺤﺔ ﻣﻦ ﺍﻟﻘﻄﻊ ﺍﳌﺘﻮﺳﻂ ﰲ ﻛﻞ ﺻﻔﺤﺔ )‪ (٢٣‬ﺳﻄﺮ‪‬ﺍ‪،‬‬
‫ﻭﺣﺮﻓﻬﺎ ﻣﺘﻮﺳﻂ ﻭﺧﻄﻬﺎ ﲨﻴﻞ ﻭﻭﺍﺿﺢ ﺟﺪ‪‬ﺍ‪ ،‬ﻭﻗﻠﻴﻠﺔ ﺍﻷﺧﻄﺎﺀ ﻭﺍﻟﺴﻘﻂ ﻭﻫﻲ ﻣﻘﺎﺑﻠﺔ ﺃﻳﻀ‪‬ﺎ‪،‬‬
‫ﻭﻛﺜﲑ‪‬ﺍ ﻣﺎ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﻨﺴﺨﺔ )ﺝ(‪ ،‬ﺑﻞ ﻳﻘﻞ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﻤﺎ ﳑﺎ ﺟﻌﻠﲏ ﺃﺭﺟﺢ ﺃ‪‬ﻤﺎ ﻛﹸﺘﺒﺘﺎ‬
‫ﻋﻦ ﺃﺻﻞ ﻭﺍﺣﺪ‪.‬‬
‫* ﻛﻤﺎ ﺗﻮﺟﺪ ﻟﺪﻱ ﻧﺴﺨﺘﺎﻥ ﺃﺧﺮﻳﺎﻥ ﻛﻨﺖ ﺃﺳﺘﺄﻧﺲ ‪‬ﻤﺎ ﻋﻨﺪ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺴﺦ‪ ،‬ﻟﻜﲏ ﱂ‬
‫ﺃﻋﺘﻤﺪﳘﺎ؛ ﻷﻥ ﺍﻷﻭﱃ‪ -‬ﻭﻫﻲ ﻧﺴﺨﺔ ﻭﺻﻠﺘﲏ ﻣﻦ ﻣﻜﺘﺒﺔ ﺑﺮﻟﲔ ﺑﺄﳌﺎﻧﻴﺎ‪ -‬ﻛﺎﻧﺖ ﻧﺎﻗﺼﺔ ﻭﻻ‬
‫ﻳﻮﺟﺪ ﻣﻨﻬﺎ ﺇﻻ ﺃﻗﻞ ﻣﻦ ﺍﻟﻨﺼﻒ ﺍﻷﺧﲑ ﻣﻨﻬﺎ‪ ،‬ﻭﻧﺼﻔﻬﺎ ﺍﻷﻭﻝ ﻭﺟﺰﺀ ﻣﻦ ﺁﺧﺮﻫﺎ ﻣﻔﻘﻮﺩ‪،‬‬
‫ﻭﻳﻈﻬﺮ ﺃ‪‬ﺎ ﻛﺘﺒﺖ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ )‪٨٠٠‬ﻫـ(‪ ،‬ﻭﻫﻲ ﰲ ﻣﻜﺘﺒﺔ ﺑﺮﻟﲔ ﲢﺖ ﺭﻗﻢ )‪.(٢٠٨٦‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺼﺤﻴﻒ‪ ،‬ﻭﻫﻲ ﻣﺼﻮﺭﺓ ﺑﻘﺴﻢ ﺍﳌﺨﻄﻮﻃﺎﺕ ﲜﺎﻣﻌﺔ‬
‫ﺍﳌﻠﻚ ﺳﻌﻮﺩ‪ ،‬ﲢﺖ ﺭﻗﻢ )‪ (١٢٠٣‬ﻭﺗﺮﺟ‪‬ﺢ ﻟﺪﻱ ﺃ‪‬ﺎ ﻣﺼﻮﺭﺓ ﻋﻦ ﳐﻄﻮﻃﺔ ﺗﻮﺟﺪ ﲟﻜﺘﺒﺎﺕ‬
‫ﺍﻷﻭﻗﺎﻑ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻭﻫﻲ ﻣﺘﺄﺧﺮﺓ ﺍﻟﻨﺴﺦ ﻓﻘﺪ ﻛﺘﺒﺖ ﺳﻨﺔ )‪١٣٠٤‬ﻫـ(‪.‬‬
‫* ﺃﻣﺎ ﺍﳌﻄﺒﻮﻋﺔ‪ -‬ﻓﻬﻲ ﺗﻠﻚ ﺍﻟﱵ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ ‪ -‬ﻃﺒﻌﺖ ﲟﻄﺒﻌﺔ‬
‫ﺍﻟﺴﻨﺔ ﺍﶈﻤﺪﻳﺔ‪ -‬ﻭﻫﻲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺳﻨﺔ )‪١٣٦٩‬ﻫـ( ﻋﻠﻤ‪‬ﺎ ﺑﺄﻥ ﺍﻟﻜﺘﺎﺏ ﻃﺒﻊ ﻣﺮﺍﺕ‪ ،‬ﻟﻜﻦ‬
‫ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻣﻦ ﺃﺟﻮﺩﻫﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺗﺪﺍﻭﻟﹰﺎ ﰲ ﺍﻷﺳﻮﺍﻕ ﻭﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﱂ ﲣﺮ‪‬ﺝ ﺃﺣﺎﺩﻳﺜﻬﺎ‬
‫ﻭﺁﺛﺎﺭﻫﺎ‪ ،‬ﻭﱂ ﻳﺘﺮﺟﻢ ﺃﻋﻼﻣﻬﺎ‪ ،‬ﺇﳕﺎ ﻛﺘﺐ ﻋﻠﻴﻬﺎ ﺑﻌﺾ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺎﻣﺪ‬
‫ﺭﲪﻪ ﺍﷲ ﱂ ﻳﺸﺮ ﺇﱃ ﺍﻟﻨﺴﺨﺔ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻟﱵ ﺍﺳﺘﻨﺴﺦ ﻋﻨﻬﺎ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﺑﻠﺘﻬﺎ ﻣﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ‪ ،‬ﺗﺘﻤﻴﻤ‪‬ﺎ ﻟﻠﻔﺎﺋﺪﺓ‪ ،‬ﻭﺧﺪﻣﺔ ﻟﻠﻘﺎﺭﺉ ﻭﺍﻟﻜﺘﺎﺏ؛ ﻷ‪‬ﺎ‬
‫ﻧﺴﺨﺔ ﻣﺘﺪﺍﻭﻟﺔ ﻭﻣﺸﻬﻮﺭﺓ ﻭﺳﺘﺒﻘﻰ ﻛﺬﻟﻚ‪ ،‬ﻟﺬﻟﻚ ﺭﺃﻳﺖ ﺃﻧﻪ ﻟﺰﺍﻣ‪‬ﺎ ﻋﻠﻲ‪ ‬ﺃﻥ ﺃﻧﺒﻪ ﻋﻠﻰ ﻓﺮﻭﻗﻬﺎ‬
‫ﰲ ﺿﻮﺀ ﺍﳌﺨﻄﻮﻃﺎﺕ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻜﺘﺎﺏ ﺍﶈﻘﻖ‬
‫ﺍﲰﻪ ﻭﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻔﻪ‬
‫ﺍﲰﻪ ﻭﻋﻨﻮﺍﻧﻪ ‪:‬‬
‫ﺍﺧﺘﻠﻔﺖ ﺍﻟﻨﺴﺦ ﰲ ﺍﺳﻢ ﺍﻟﻜﺘﺎﺏ ﺍﺧﺘﻼﻓﹰﺎ ﻃﻔﻴﻔﹰﺎ‪:‬‬
‫ﻓﻔﻲ ﺍﻟﻨﺴﺦ‪) :‬ﺏ ﺝ ﺩ(‪) :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ(‪.‬‬
‫ﻭﰲ )ﺃ(‪ :‬ﱂ ﺃﺳﺘﻄﻊ ﺃﻥ ﺃﺗﺒﲔ ﺍﻟﻌﻨﻮﺍﻥ ﻛﻠﻪ؛ ﻷﻥ ﺁﺧﺮﻩ ﻣﻄﻤﻮﺱ‪ ،‬ﻓﺎﻟﻮﺍﺿﺢ ﻣﻨﻪ )ﻛﺘﺎﺏ‬
‫ﺍﻗﺘﻀﺎﺀ( ﻓﻘﻂ‪.‬‬
‫ﻭﰲ )ﻁ(‪) :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ(‪.‬‬
‫ﻭﰲ ﻧﺴﺨﺔ ﺑﺮﻟﲔ‪) :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﳎﺎﻧﺒﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ(‪.‬‬
‫ﻭﰲ ﻧﺴﺨﺔ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ ﺭﻗﻢ )‪) :(١٢٠٣‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﰲ ﳐﺎﻟﻔﺔ‬
‫ﺃﻫﻞ ﺍﳉﺤﻴﻢ(‪.‬‬
‫ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ‪) :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳐﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ(‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﰲ ﻛﺘﺒﻪ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻔﻲ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ )ﺹ ‪ (١٥٤‬ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﲰﺎﻩ‪) :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ‬
‫ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ(‪ ،‬ﻭﻟﺬﻟﻚ ﺭﺟﺤﺖ ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻭﻷﻥ ﺃﻛﺜﺮ‬
‫ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ‪.‬‬
‫ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ (١٠‬ﻟﻜﻨﻪ ﺫﻛﺮ ﺻﺪﺭ‬
‫ﺍﻟﻌﻨﻮﺍﻥ )ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ( ﻓﻘﻂ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﲨﻴﻊ ﺍﻟﻨﺴﺦ‪.‬‬
‫ﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻔﻪ ‪:‬‬
‫ﺃﻣﺎ ﻋﻦ ﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﻫﻨﺎﻙ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺃﻟﻒ ﻗﺒﻞ‬
‫ﺳﻨﺔ )‪٧١٥‬ﻫـ(‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺗﺎﺭﻳﺦ ﻧﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ )ﺃ( ﺍﻟﱵ ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ ﺁﻧﻔﹰﺎ‪.‬‬
‫ﻭﱂ ﻳﺘﺒﲔ ﱄ ﺑﺎﻟﺘﺤﺪﻳﺪ ﰲ ﺃﻱ ﺳﻨﺔ ﰎ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺇﳕﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺃﺛﻨﺎﺋﻪ ﻣﺎ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺃﻗﺪﻡ ﻛﺘﺐ ﺍﻟﺸﻴﺦ؛ ﻷﻥ ﻛﺜﲑ‪‬ﺍ ﻣﺎ ﳛﻴﻞ ﺃﺛﻨﺎﺀ ﻋﺮﺿﻪ ﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﻜﺘﺎﺏ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻠﻰ ﻛﺘﺎﺑﺎﺗﻪ ﻭﲝﻮﺛﻪ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ ﺧﺎﺻﺔ ﰲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﳑﺎ ﻳﺸﲑ‬
‫ﺇﱃ ﺃﻧﻪ ﺳﺒﻘﺘﻪ ﻟﻠﻤﺆﻟﻒ ﲝﻮﺙ ﻭﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻨﻬﺞ ﲢﻘﻴﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ‬

‫ﺳﻠﻜﺖ ﰲ ﲢﻘﻴﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﲢﻘﻴﻖ ﻧﺺ ﺍﻟﻜﺘﺎﺏ ‪:‬‬
‫ﺳﻠﻜﺖ ﰲ ﲢﻘﻴﻖ ﺍﻟﻨﺺ ﻣﺴﻠﻚ ﺍﻧﺘﺨﺎﺏ ﺍﻟﻨﺺ ﺍﻷﺻﺢ ﻋﻨﺪﻱ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺇﺟﺮﺍﺀ ﺍﳌﻘﺎﺑﻠﺔ‬
‫ﺑﲔ ﲨﻴﻊ ﺍﻟﻨﺴﺦ‪ ،‬ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻨﺴﺦ ﻓﺈﱐ ﰲ ﺍﻟﻐﺎﻟﺐ ﺃﺧﺘﺎﺭ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺴﻴﺎﻕ‪،‬‬
‫ﻓﺈﻥ ﱂ ﻳﻈﻬﺮ ﱄ ﻣﺮﺟﺢ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺍﺧﺘﺮﺕ ﻣﺎ ﺗﺘﻔﻖ ﻋﻠﻴﻪ ﻏﺎﻟﺐ ﺍﻟﻨﺴﺦ‪ ،‬ﻭﺃﺷﲑ ﺇﱃ ﺍﻟﻨﺺ‬
‫ﺍﳌﺮﺟﻮﺡ ﰲ ﺍﳍﺎﻣﺶ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻨﺴﺦ ﻟﻪ ﺗﺄﺛﲑ ﰲ ﺍﳌﻌﲎ ﻓﺈﱐ ﺃﻋﻠﻞ ﻭﺃﻓﺴﺮ‬
‫ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﺮﺟﻴﺢ ﺇﺫﺍ ﺍﺗﻀﺢ ﱄ ﺫﻟﻚ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻄﺒﻮﻋﺔ ﻓﺈ‪‬ﺎ ﺇﺫﺍ ﺍﻧﻔﺮﺩﺕ ﺑﻌﺒﺎﺭﺓ ﺃﻭ ﺍﺧﺘﻼﻑ ﻓﺈﱐ ﻻ ﺃﺛﺒﺖ ﻣﺎ ﺍﻧﻔﺮﺩﺕ ﺑﻪ ﰲ ﺻﻠﺐ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺇﳕﺎ ﺃﺷﲑ ﺇﻟﻴﻪ ﰲ ﺍﳍﺎﻣﺶ‪ ،‬ﻭﺫﻟﻚ ﻷﻣﺮﻳﻦ‪:‬‬
‫‪ -١‬ﻛﺜﺮﺓ ﺃﺧﻄﺎﺋﻬﺎ ﻭﺯﻳﺎﺩﺍ‪‬ﺎ ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻇﻦ ﺫﻟﻚ ﺭﺍﺟﻊ ﻟﻠﻨﺴﺨﺔ ﺍﻟﱵ ﻃﺒﻌﺖ‬
‫ﻋﻨﻬﺎ‪.‬‬
‫‪ -٢‬ﺃﻥ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﻛﺘﺒﺖ ﻋﻨﻬﺎ ﻏﲑ ﻣﻌﺮﻭﻓﺔ ﻟﺪﻱ‪.‬‬
‫ﲣﺮﻳﺞ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺍﻟﻨﺼﻮﺹ ‪:‬‬
‫ﰲ ﲣﺮﻳﺞ ﺍﻷﺣﺎﺩﻳﺚ ﺣﺎﻭﻟﺖ‪ -‬ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ -‬ﺃﻥ ﺃﺧﺘﺼﺮ ﻭﺃﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻘﺪﺭ‬
‫ﺍﻟﻀﺮﻭﺭﻱ ﰲ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ﺗﻔﺎﺩﻳ‪‬ﺎ ﻟﺘﻄﻮﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺇﺛﻘﺎﻟﻪ ﺑﺎﳊﻮﺍﺷﻲ‪.‬‬
‫ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﻓﺈﱐ ﰲ ﺍﻟﻐﺎﻟﺐ ﺃﻛﺘﻔﻲ ﺑﺒﻴﺎﻥ ﻣﻜﺎ‪‬ﺎ‬
‫ﻣﻨﻬﻤﺎ ﺃﻭ ﻣﻦ ﺃﺣﺪﳘﺎ؛ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻋﻠﻰ ﺩﺭﺟﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺫﻟﻚ ﺣﺎﺻﻞ‬
‫ﺑﻌﺰﻭﻩ ﻟﻠﺼﺤﻴﺤﲔ ﺃﻭ ﺃﺣﺪﳘﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺇﱃ ﺩﺭﺟﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﱐ ﻗﺪ ﺃﻛﺘﻔﻲ ﺑﺬﻟﻚ‪ ،‬ﺑﻌﺪ ﻣﺎ ﺃﺷﲑ ﺇﱃ‬
‫ﻣﻜﺎﻧﻪ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻟﻴﺴﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻭﱂ ﻳﺸﺮ ﺍﳌﺆﻟﻒ ﺇﱃ‬
‫ﺩﺭﺟﺘﻬﺎ ﻣﻦ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻀﻌﻒ‪ ،‬ﻓﺈﱐ ﺍﺟﺘﻬﺪﺕ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﱵ ﺑﺒﻴﺎﻥ ﺩﺭﺟﺘﻬﺎ‪ ،‬ﺇﻣﺎ ﺑﺎﻹﺷﺎﺭﺓ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﱃ ﻣﺎ ﻗﺎﻟﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺘﱪﻳﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﺣﺎﻟﺔ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺍﳌﺮﺍﺟﻊ‪ ،‬ﺃﻭ‪ -‬ﺇﺫﺍ ﱂ ﺃﺟﺪ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﻛﻼﻣ‪‬ﺎ ﻷﺣﺪ ﺍﻷﺋﻤﺔ‪ -‬ﺃﺟﺘﻬﺪ ﰲ ﺩﺭﺍﺳﺔ ﺳﻨﺪﻩ ﺑﻨﻔﺴﻲ‪ ،‬ﰒ ﺃﺫﻛﺮ ﻣﺎ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻗﻠﻴﻞ ﺟﺪ‪‬ﺍ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﺛﺎﺭ ﻭﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻳﻨﻘﻠﻬﺎ ﺍﳌﺆﻟﻒ‪ ،‬ﻓﺈﱐ ﺑﺬﻟﺖ ﻣﺎ ﺃﺳﺘﻄﻴﻌﻪ ﰲ ﲣﺮﳚﻬﺎ‬
‫ﻭﻋﺰﻭﻫﺎ ﺇﱃ ﻣﺼﺎﺩﺭﻫﺎ ﺍﳌﻮﺟﻮﺩﺓ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻧﻘﻞ ﺍﳌﺆﻟﻒ ﻣﻦ ﻣﺼﺪﺭ ﺃﻭ ﻛﺘﺎﺏ ﱂ ﺃﺟﺪﻩ‪،‬‬
‫ﻛﺎﳉﺎﻣﻊ ﻟﻠﺨﻼﻝ‪ ،‬ﻭﺃﻛﺜﺮ ﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻭﺍﳌﺴﺘﺨﺮﺝ ﻟﻠﺤﺎﻓﻆ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻭﻏﲑﻫﺎ‪،‬‬
‫ﻓﺈﱐ ﺣﺎﻭﻟﺖ ﺍﻟﺒﺤﺚ ﻋﻦ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﰲ ﺍﳌﺮﺍﺟﻊ ﺍﳌﺸﺎ‪‬ﺔ ﳍﺎ‪ ،‬ﻛﺎﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪،‬‬
‫ﻭﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﳓﻮﻫﺎ‪ ،‬ﻓﺄﺧﺮﺟﻬﺎ ﻣﻨﻬﺎ؛ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺘﻮﺛﻖ ﻣﻦ‬
‫ﺍﻟﻨﺺ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻌﺘﱪﺓ‪ ،‬ﻭﻫﺬﺍ ﺣﺎﺻﻞ ﺑﺬﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﺭﺍﺀ ﺍﻟﻔﻘﻬﻴﺔ ﻭﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﳓﻮﻫﺎ ﳑﺎ ﻧﺴﺒﻪ ﺍﳌﺆﻟﻒ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺋﻤﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻟﻜﺜﺮ‪‬ﺎ‬
‫ﻭﺗﻜﺮﺭﻫﺎ‪ ،‬ﺍﻛﺘﻔﻴﺖ ﺑﺘﻮﺛﻴﻖ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺃﺭﺍﻩ ﺃﻫﻢ ﻣﻦ ﻣﺮﺍﺟﻌﻪ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻓﺈﻥ ﻫﻨﺎﻙ ﻣﺴﺎﺋﻞ ﱂ ﺃﺟﺪ ﳍﺎ ﻣﺮﺍﺟﻊ‪ ،‬ﻣﻦ ﻧﺼﻮﺹ ﻭﻧﻘﻮﻝ‪ ،‬ﺃﻭ ﺁﺭﺍﺀ‬
‫ﻭﳓﻮﻫﺎ‪ ،‬ﻭﺣﺴﱯ ﺃﱐ ﲝﺜﺖ ﻭﺑﺬﻟﻚ ﺍﳉﻬﺪ ﰲ ﺍﻟﺒﺤﺚ ﻭﺍﻻﺳﺘﻘﺼﺎﺀ‪ .‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ‪.‬‬
‫ﺗﻨﺒﻴﻬﺎﺕ ﻣﻬﻤﺔ ﻟﻠﻘﺎﺭﺉ ‪:‬‬
‫* ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﺮﺍﺟﻊ ﺣﺮﺻﺖ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﻥ ﺃﻭﺣﺪ ﺍﻟﻨﺴﺨﺔ ﻭﺍﻟﻄﺒﻌﺔ ﻟﻜﻞ‬
‫ﻣﺮﺟﻊ‪ ،‬ﻟﻴﺴﻬﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻭﺍﻟﺒﺎﺣﺚ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﻋﺰﻭﺕ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪،‬‬
‫ﻟﺬﻟﻚ ﱂ ﺃﺷﺮ ﺇﱃ ﺍﻟﻄﺒﻌﺎﺕ ﰲ ﺍﳍﺎﻣﺶ ﺗﻔﺎﺩﻳ‪‬ﺎ ﻟﻠﺘﻄﻮﻳﻞ‪ ،‬ﻭﺍﻛﺘﻔﺎﺀ ﺑﻔﻬﺮﺱ ﺍﳌﺮﺍﺟﻊ‪.‬‬
‫ﻭﰲ ﺣﺎﻻﺕ ﻧﺎﺩﺭﺓ ﺟﺪ‪‬ﺍ ﺍﺿﻄﺮﺭﺕ ﺇﱃ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻏﲑ ﺍﻟﻄﺒﻌﺔ ﺍﳌﻌﺘﺎﺩﺓ‪ ،‬ﻓﺄﺷﺮﺕ ﺇﱃ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﳌﻐﺎﻳﺮﺓ ﰲ ﺍﳍﺎﻣﺶ‪.‬‬
‫* ﺃﻣﺎ ﻋﻦ ﺍﻟﺘﺮﺍﺟﻢ‪ ،‬ﻓﺈﱐ ﺃﺗﺮﺟﻢ ﻟﻜﻞ ﻋﻠﻢ ﰲ ﺃﻭﻝ ﻣﺮﺓ ﻳﺬﻛﺮ ﺍﳌﺆﻟﻒ ﺍﲰﻪ ﺇﻻ ﰲ ﺣﺎﻻﺕ‬
‫ﻧﺎﺩﺭﺓ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﺃﺷﲑ ﺇﱃ ﻣﻜﺎﻥ ﺍﻟﺘﺮﲨﺔ‪ -‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻘﺎﺭﺉ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻋﻠﻢ ﻣﻦ ﺍﻷﻋﻼﻡ ﻭﱂ‬
‫ﳚﺪ ﺗﺮﲨﺘﻪ ﺃﻣﺎﻣﻪ‪ ،‬ﻓﻌﻠﻴﻪ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ﻟﻴﺘﻌﺮﻑ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﻟﺘﺮﲨﺔ ﻣﻦ‬
‫ﺍﻟﻜﺘﺎﺏ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫* ﻋﻨﺪ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﺭﻗﺎﻡ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻓﺎﳌﻘﺼﻮﺩ ﺍﻟﺮﻗﻢ ﺍﻟﻌﺎﻡ ﻷﺣﺎﺩﻳﺚ‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻻ ﺍﻟﺮﻗﻢ ﺍﳋﺎﺹ ﺑﻜﻞ ﻛﺘﺎﺏ‪ ،‬ﻭﺫﻟﻚ ﺣﺴﺐ ﺗﺮﻗﻴﻢ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪.‬‬
‫* ﻋﻨﺪ ﺍﻹﺣﺎﻟﺔ ﺇﱃ ﺑﻌﺾ ﻛﺘﺐ ﺍﻷﻋﻼﻡ ﻭﺍﻟﺮﺟﺎﻝ ﺃﺿﻊ ﺭﻣﺰ )ﺕ( ﰒ ﻳﺄﰐ ﺑﻌﺪﻩ ﺭﻗﻢ‪،‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ‪ -‬ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﺍﺻﻄﻼﺡ ﺍﻟﺒﺎﺣﺜﲔ ﻭﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ‪ -‬ﺭﻗﻢ ﺍﻟﺘﺮﲨﺔ ﻟﻠﻌﻠﻢ‬
‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﳌﺼﺪﺭ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻋﻨﺪﻩ‪.‬‬
‫* ﺃﺣﻴﺎﻧ‪‬ﺎ ﺃﻛﺮﺭ ﺍﻟﺘﺨﺮﻳﺞ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ‪ ،‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺃﻥ ﻟﻼﺳﺘﺪﻻﻝ‬
‫ﺑﻪ ﺃﳘﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﲣﺮﳚﻪ ﰲ ﻣﻮﺿﻊ ﺑﻌﻴﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺫﻟﻚ ﺗﺘﻤﻴﻤ‪‬ﺎ ﻟﻠﻔﺎﺋﺪﺓ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻟﺒﻌﺾ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻜﺘﺎﺏ‬

‫ﺃﻭﻻ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺮﺋﻴﺲ ﻟﻠﻜﺘﺎﺏ‬
‫ﻳﺘﻀﺢ ﻟﻠﻘﺎﺭﺉ ﻣﻦ ﻋﻨﻮﺍﻧﻪ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﺴﺘﻬﻞ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺃﻧﻪ ﺃﺭﺍﺩ‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻋﻈﻴﻤﺔ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ‪،‬‬
‫ﻭﺍﻷﻣﺮ ﲟﺠﺎﻧﺒﺔ ﻫﺪﻳﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺃﻋﻴﺎﺩﻫﻢ ﻋﻠﻰ ﺍﳋﺼﻮﺹ‪ ،‬ﻭﺑﻴﺎﻥ ﺣﻜﻤﺔ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ‬
‫)‪(1‬‬
‫ﻭﳓﻮﻫﻢ‪ ،‬ﻭﺃﺻﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ‬ ‫ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﻋﺎﺟﻢ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻫﺪﻱ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺍﺳﺘﻘﺮﺍﺀ‬
‫ﺍﻵﺛﺎﺭ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺒﻞ ﺃﻥ ﺃﺩﺧﻞ ﰲ ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﺎﺗﻪ ﺃﺣﺐ ﺃﻥ ﺃﻧﺒﻪ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ﻣﻬﻤﺔ ﻋﻦ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﲜﻤﻠﺘﻪ ﻳﻌﺘﱪ ﺩﺭﺍﺳﺔ ﺗﻔﺼﻴﻠﻴﺔ ﻓﺮﻳﺪﺓ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻬﻢ‬
‫ﻭﺍﳋﻄﲑ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ‪ -‬ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺃﺻﻠﹰﺎ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﻓﺈﻥ ﺍﳌﺆﻟﻒ‬
‫ﺭﲪﻪ ﺍﷲ ﺍﺳﺘﻮﰱ ﻣﺴﺄﻟﺔ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻦ ﺃﺻﻮﳍﺎ ﻭﻓﺮﻭﻋﻬﺎ‪ ،‬ﻭﺃﺩﻟﺘﻬﺎ ﺍﻟﻌﻘﻠﻴﺔ‬
‫ﻭﺍﻟﻨﻘﻠﻴﺔ‪ ،‬ﻭﻣﺎ ﻭﺭﺩ ﻓﻴﻬﺎ ﻣﻦ ﺁﺛﺎﺭ ﻭﻣﻮﺍﻗﻒ ﻋﻦ ﺳﻠﻒ ﺍﻷﻣﺔ‪ ،‬ﺑﺄﺳﻠﻮﺏ ﻋﻠﻤﻲ ﺭﺻﲔ‪ ،‬ﻳﺸﺒﻊ‬
‫ﺍﻟﻘﺎﺭﺉ ﻭﳚﻌﻠﻪ ﻳﺸﻌﺮ ﺃﻧﻪ ﺃﻣﺎﻡ ﻗﻀﻴﺔ ﻭﺍﺿﺤﺔ ﺍﳌﻌﺎﱂ‪ ،‬ﺑﻴﻨﺔ ﺍﳌﺴﺎﻟﻚ‪ ،‬ﺟﻠﻴﺔ ﺍﻟﺪﻟﻴﻞ ﻭﺍﳊﻜﻢ‪ ،‬ﻓﻼ‬
‫ﳜﺮﺝ ﻣﻦ ﻣﺴﺄﻟﺔ ﲝﺜﻬﺎ ﺍﳌﺆﻟﻒ ﺇﻻ ﻭﻗﺪ ﻓﻬﻤﻬﺎ ﻭﺍﻗﺘﻨﻊ ﺑﺄﺩﻟﺘﻬﺎ ﻭﻣﺎ ﺗﻮﺻﻞ ﻓﻴﻬﺎ ﻣﻦ ﺣﻜﻢ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺃﺻ‪‬ﻠﻬﺎ ﺍﳌﺆﻟﻒ‪ ،‬ﺭﻏﻢ ﺃ‪‬ﺎ ﻣﻦ ﺃﻫﻢ ﺃﺻﻮﻝ ﻋﻘﻴﺪﺓ‬
‫ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ‪ ،‬ﳛﺬﺭﻭﻥ ﺍﻷﻣﺔ‬
‫ﻣﻦ ﺍﻟﺘﻬﺎﻭﻥ ‪‬ﺎ‪ ،‬ﻭﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ‪‬ﻰ ﻋﻨﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ‬
‫ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ ﻭﳓﻮﻫﻢ‪ ،‬ﻭﺑﺮﻏﻢ ﻭﺿﻮﺡ ﺃﺩﻟﺔ ﻫﺬﺍ ﺍﻷﺻﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫ﻭﲢﺬﻳﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻣﺘﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺫﻟﻚ‪ ،‬ﺭﻏﻢ ﻫﺬﺍ ﻛﻠﻪ‬

‫)‪ (1‬ﺃﻗﺼﺪ ﺑﺎﻷﻋﺎﺟﻢ ﻫﻨﺎ ‪ :‬ﺍﻟﻌﺠﻢ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑ ﺍﳌﺘﻤﺴﻜﲔ ‪‬ﺪﻱ ﺍﻹﺳﻼﻡ ‪ ،‬ﻛﻤﺎ ﺳﻴﻮﺿﺤﻪ ﺍﳌﺆﻟﻒ ﺧﻼﻝ‬
‫ﻣﻮﺍﺿﻊ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ )ﺭﺍﺟﻊ ﻓﻬﺮﺱ ﺍﳌﻮﺿﻮﻋﺎﺕ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺎﺩ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﳝ‪‬ﺤﻲ ﻣﻦ ﺃﺫﻫﺎﻥ ﺃﻛﺜﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻌﺪ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺎﺿﻠﺔ‪،‬‬
‫ﻓﻮﻗﻌﻮﺍ ﰲ ﺍﶈﺬﻭﺭ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﺑﺴﻨﻦ ﺍﻷﻣﻢ ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ‪.‬‬
‫ﻓﻤﻤﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻪ‪ -‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ -‬ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻭﺍﲣﺎﺫ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﻩ‬
‫ﻣﺴﺄﻟﺔ ﻭﺍﺿﺤﺔ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻘﺪ ﺣﺬﺭ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻣﺘﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻉ‬
‫ﻓﻴﻬﺎ ﺃﺷﺪ ﺍﻟﺘﺤﺬﻳﺮ‪ -‬ﻛﻤﺎ ﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ ﺃﺛﻨﺎﺀ ﺍﻟﻜﺘﺎﺏ‪ -‬ﻭﻣﻊ ﺫﻟﻚ ﻭﻗﻌﺖ ﻓﻴﻪ ﻃﻮﺍﺋﻒ ﻣﻦ‬
‫ﺍﻷﻣﺔ‪.‬‬
‫ﻓﺠﺎﺀ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﻓﺠﻠﱠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺑﻴ‪‬ﻨﻪ‪ ،‬ﻭﺃﻋﻠﻨﻪ ﻋﻠﻰ ﺍﳌﻸ ﺑﻠﺴﺎﻧﻪ ﻭﻗﻠﻤﻪ‪ ،‬ﻓﻜﺘﺐ‬
‫ﻭﻧﺎﻇﺮ ﻭﺃﻣﺮ ﻭ‪‬ﻰ‪ ،‬ﻭﺃﲦﺮﺕ ﺩﻋﻮﺗﻪ ﲝﻤﺪ ﺍﷲ‪.‬‬
‫ﻭﻛﺘﺎﺑﻪ ﻫﺬﺍ ﺟﺰﺀ ﳑﺎ ﻗﺎﻡ ﺑﻪ ﰲ ﺑﻴﺎﻥ ﺍﳊﻖ ﰲ ﺫﻟﻚ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﱐ ﻭﺟﺪﺕ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﱵ ﻟﻪ‪ ،‬ﻛﺄﳕﺎ ﺃﹸﻟﱢﻒ ﻟﻠﻤﺴﻠﻤﲔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﺳﻮﺍﺀ ﰲ ﻣﻮﺿﻮﻋﺎﺗﻪ‪ ،‬ﻭﻃﺮﻳﻘﺔ ﲝﺜﻬﺎ ﻭﻋﻼﺟﻬﺎ‪ ،‬ﺃﻭ ﰲ ﺃﺳﻠﻮﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﻳﺮﺟﻊ ﰲ‬
‫ﻧﻈﺮﻱ ﻷﺳﺒﺎﺏ ﻣﻨﻬﺎ‪:‬‬
‫* ﺗﺸﺎﺑﻪ ﻋﺼﺮﻧﺎ ﺑﻌﺼﺮ ﺍﳌﺆﻟﻒ‪ ،‬ﰲ ﻛﺜﺮﺓ ﺍﻟﺒﺪﻉ ﻭﻇﻬﻮﺭﻫﺎ‪ ،‬ﻭﰲ ﺿﻌﻒ ﺍﳌﺴﻠﻤﲔ ﻭﻗﻮﺓ‬
‫ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﻋﻘﺎﺋﺪﻫﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻭﻋﺎﺩﺍ‪‬ﻢ ﻭﺃﺯﻳﺎﺋﻬﻢ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻇﻬﻮﺭ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻭﺍﺳﺘﻌﻼﺋﻬﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺧﺎﺻﺔ ﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻭﺍﻟﺒﺎﻃﻨﻴﺔ‪،‬‬
‫ﻭﺍﻟﺼﻮﻓﻴﺔ‪..‬‬
‫ﻓﻔﻲ ﻋﺼﺮ ﺍﳌﺆﻟﻒ ﺗﻐﻠﺐ ﺍﻟﻜﻔﺎﺭ‪ :‬ﻣﻦ ﺍﻟﻔﺮﳒﺔ‪ ،‬ﻭﺍﻟﺘﺘﺎﺭ ﻋﻠﻰ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻛﺬﻟﻚ ﺗﻐﻠﺐ ﺍﻟﻔﺮﻧﺞ ﺳﻴﺎﺳﻴ‪‬ﺎ ﻭﻓﻜﺮﻳ‪‬ﺎ ﺃﻳﻀ‪‬ﺎ ﻋﻠﻰ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺭﻏﻢ ﺭﺣﻴﻞ‬
‫ﻋﺴﻜﺮﻫﻢ ﻋﻨﻬﺎ‪.‬‬
‫* ﻭﻣﻨﻬﺎ ﺃﻳﻀ‪‬ﺎ ﺑ‪‬ﻌﺪ ﻧﻈﺮ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺳﻌﺔ ﻋﻠﻤﻪ ﻭﺇﺩﺭﺍﻛﻪ‪ ،‬ﳑﺎ ﺟﻌﻠﻪ ﻳﻌﺎﰿ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﺑﺄﺳﻠﻮﺏ ﻋﺎﻡ‪ ،‬ﻳﻨﺎﺳﺐ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻛﻞ ﺯﻣﺎﻥ‪.‬‬
‫ﻭﻳﺘﻀﺢ ﻟﻨﺎ ﺫﻟﻚ ﻟﻮ ﺍﺳﺘﻌﺮﺿﻨﺎ ﺃﻫﻢ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﱵ ﲝﺜﻬﺎ ﺍﳌﺆﻟﻒ ﻭﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰲ‬
‫ﺯﻣﻨﻪ‪ ،‬ﻭﲡﺪﻫﺎ ﺃﻳﻀ‪‬ﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪:‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ‪ -‬ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ -‬ﰲ ﺍﻟﺰﻱ ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﺘﻘﺎﻟﻴﺪ‪،‬‬
‫ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﺍﻻﺣﺘﻔﺎﻻﺕ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﺍﻧﺘﺸﺎﺭ ﺍﻟﺒﺪﻉ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺑﺎﳌﻘﺒﻮﺭﻳﻦ ﻭﺩﻋﺎﺋﻬﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﻣﺎ‬
‫ﺗﺮﻭ‪‬ﺟﻪ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺑﲔ ﻣﺮﻳﺪﻳﻬﺎ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺎﺕ‪.‬‬
‫ﺇﺣﻴﺎﺀ ﺷﻌﺎﺋﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻋﺎﺩﺍ‪‬ﺎ ﻭﺁﺛﺎﺭﻫﺎ ﻭﻣﺂﺛﺮﻫﺎ ﺍﻟﱵ ﳏﺎﻫﺎ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻫﻴﻤﻨﺔ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺃﺫﻫﺎﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻹﳊﺎﺩ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﰲ ﻋﻤﻮﻣﻪ‪ ،‬ﻭﺍﻵﻥ ﺳﺄﻋﺮﺽ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻟﺒﻌﺾ ﻣﻮﺿﻮﻋﺎﺕ‬
‫ﺍﻟﻜﺘﺎﺏ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺛﺎﻧﻴﺎ ﺩﺭﺍﺳﺔ ﻟﺒﻌﺾ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻜﺘﺎﺏ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ‬
‫ﺗﻨﺒﻴﻪ ﺍﳌﺆﻟﻒ ﻋﻠﻰ ﺃﺻﻠﲔ ﻣﻬﻤﲔ‬
‫ﺍﺳﺘﻬﻞ ﺍﳌﺆﻟﻒ ﻛﺘﺎﺏ )ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ( ﲟﺪﺧﻞ ﻣﻬﻢ‪،‬‬
‫ﻭﺟﺪﻳﺮ ﺑﺎﻟﺘﺄﻣﻞ ﻭﺍﻟﺪﺭﺍﺳﺔ؛ ﻷﻧﻪ ﻳﺸﻜﻞ ﺍﻷﺳﺎﺱ ﻟﻔﻬﻢ ﻣﺸﻜﻠﺔ ﺗﺸﺒ‪‬ﻪ ﺍﳌﺴﻠﻤﲔ ﺑﻐﲑﻫﻢ‪ ،‬ﰒ‬
‫ﻋﻼﺟﻬﺎ‪ ،‬ﻭﲡﻨﺐ ﺃﺧﻄﺎﺭﻫﺎ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﻫﺪﻯ‪.‬‬
‫ﻭﺫﻟﻚ‪ :‬ﺃﻧﻪ ﻧﺒﻪ ﻋﻠﻰ ﺃﺻﻠﲔ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻻ ﻏﲎ ﻟﻠﻤﺴﻠﻢ ﻋﻦ ﻓﻬﻤﻬﺎ‪ ،‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﻋﻼﻗﺔ ﺑﺎﻵﺧﺮ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻷﻭﻝ ‪ :‬ﺇﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻘﺎﻃﻊ ﺍﻷﻛﻴﺪ‪ ،‬ﺑﺄﻥ‬
‫ﺃﻣﺘﻪ ﺳﺘﺘﺒﻊ ﺳﻨﻦ ﺍﻷﻣﻢ ﺍﻟﱵ ﺳﺒﻘﺘﻬﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻭﳓﻮﻫﻢ‪ ،‬ﺷﱪ‪‬ﺍ‬
‫ﺑﺸﱪ ﻭﺫﺭﺍﻋ‪‬ﺎ ﺑﺬﺭﺍﻉ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﻃﻮﺍﺋﻒ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺳﻮﻑ ﺗﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻗﻄﻌ‪‬ﺎ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ ‪ :‬ﺇﺧﺒﺎﺭﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻘﺎﻃﻊ ﻭﺍﻷﻛﻴﺪ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺑﺄﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺗﻜﻔﻞ ﲝﻔﻆ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﳊﻖ ﻇﺎﻫﺮﻳﻦ ﺣﱴ ﺗﻘﻮﻡ‬
‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺔ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻟﺔ‪.‬‬
‫ﰒ ﻳﻮﺍﺯﻥ ﺑﲔ ﻫﺬﻳﻦ ﺍﻷﺻﻠﲔ ﺑﻌﺪ ﺃﻥ ﺃﻭﺭﺩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺍﺗﺒﺎﻉ ﺍﳌﺴﻠﻤﲔ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬
‫"ﻓﺄﺧﱪ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﰲ ﺃﻣﺘﻪ ﻣﻀﺎﻫﺎﺓ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻀﺎﻫﺎﺓ‬
‫ﻟﻔﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻭﻫﻢ ﺍﻷﻋﺎﺟﻢ"‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﺆﻻﺀ ﻭﻫﺆﻻﺀ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ‬
‫ﺇﺧﺒﺎﺭ‪‬ﺍ ﻋﻦ ﲨﻴﻊ ﺍﻷﻣﺔ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻮﺍﺗﺮ ﻋﻨﻪ ﺃﻧﻪ‪ } :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﺘﻪ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﺍﳊﻖ‬
‫ﻭﺃﺧﱪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ } :‬ﺃﻥ ﺍﷲ ﻻ ﳚﻤﻊ‬ ‫)‪(2) (1‬‬
‫ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ {‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (١٥٦‬ﺃﲪﺪ )‪. (٣٨٤/٣‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ )‪ (٨١ /١‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﺃﻥ ﺍﷲ ﻻ ﻳﺰﺍﻝ ﻳﻐﺮﺱ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻏﺮﺳ‪‬ﺎ ﻳﺴﺘﻌﻤﻠﻬﻢ ﻓﻴﻪ‬ ‫ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺿﻼﻟﺔ‬
‫ﺑﻄﺎﻋﺘﻪ { )‪. (2‬‬
‫ﻓﻌ‪‬ﻠﻢ ﲞﱪﻩ ﺍﻟﺼﺪﻕ‪" :‬ﺃﻧﻪ ﰲ ﺃﻣﺘﻪ ﻗﻮﻡ ﻣﺴﺘﻤﺴﻜﻮﻥ ‪‬ﺪﻳﻪ ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﳏﻀ‪‬ﺎ‪،‬‬
‫ﻭﻗﻮﻡ ﻣﻨﺤﺮﻓﻮﻥ ﺇﱃ ﺷ‪‬ﻌﺒﺔ ﻣﻦ ﺷ‪‬ﻌﺐ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺃﻭ ﺇﱃ ﺷ‪‬ﻌﺒﺔ ﻣﻦ ﺷ‪‬ﻌﺐ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺍﻟﺮﺟﻞ ﻻ ﻳﻜﻔﺮ ﺑﻜﻞ ﺍﳓﺮﺍﻑ‪ ،‬ﺑﻞ ﻭﻗﺪ ﻻ ﻳﻔﺴﻖ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺍﻻﳓﺮﺍﻑ ﻛﻔﺮ‪‬ﺍ‪ ،‬ﻭﻗﺪ‬
‫ﻳﻜﻮﻥ ﻓﺴﻘﹰﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺧﻄﻴﺌﺔ" )‪. (3‬‬
‫ﻭﻋﻠﻴﻪ ‪ :‬ﻓﺈﻧﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻣﺎ ﻭﻗﻌﺖ ﻓﻴﻪ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﺎ ﺳﺘﻘﻊ ﻓﻴﻪ‪ ،‬ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻷﻣﻢ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻗﺪﺭ ﻣﻦ ﺃﻗﺪﺍﺭ ﺍﷲ ﻭﻗﻀﺎﺋﻪ ﺍﻟﺬﻱ ﻻ ﻳﺮﺩ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺍﳌﺴﻠﻢ‬
‫ﺳﻴﺴﺘﺴﻠﻢ ﳍﺬﺍ ﺍﻟﻘﺪﺭ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻣﻄﺎﻟﺐ ﺑﻔﻌﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻮﺍﻗﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﺬﱠﺭﻧﺎ ﺳﺒﻴﻞ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺃﻣﺮﻧﺎ ﺑﺎﻻﺳﺘﻤﺴﺎﻙ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ‪ ،‬ﻭﺑﺎﻹﺻﻼﺡ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬
‫ﺍﳌﻨﻜﺮ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻭﻗﻮﻉ ﻓﺌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺣﱴ ﺃﻛﺜﺮﻫﻢ‪ -‬ﻻ ﻗﺪ‪‬ﺭ ﺍﷲ ﺫﻟﻚ‪ -‬ﰲ ﺍﻟﺘﺸﺒﻪ‬
‫ﺑﺎﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺍﻷﻣﺔ ﻫﻠﻜﺖ ﻛﻠﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻨﺼﺮ‬
‫ﻭﺍﻟﺘﺜﺒﻴﺖ‪ ،‬ﻭﺍﻟﻈﻬﻮﺭ ﻋﻠﻰ ﺍﳊﻖ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﻮﻋﺪﻩ ﺗﻌﺎﱃ ﺻﺎﺩﻕ ﻧﺎﻓﺬ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻗﻀﺎﺀﻩ‬
‫ﰲ ﻭﻗﻮﻉ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﺗﺒﺎﻉ ﺳﻨﻦ ﻏﲑﻫﻢ ﻧﺎﻓﺬ ﺃﻳﻀ‪‬ﺎ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺇﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﺑﺄﻥ ﺃﻣﺘﻪ ﺳﺘﺘﺒﻊ ﺳﻨﻦ ﺍﻟﺬﻳﻦ ﻣﻦ‬
‫ﻗﺒﻠﻬﺎ‪ ،‬ﺟﺎﺀ ﲟﻌﺮﺽ ﺍﻟﻨﻬﻲ ﻭﺍﻟﺘﺤﺬﻳﺮ‪ ،‬ﻭﺍﲣﺎﺫ ﺃﺳﺒﺎﺏ ﺍﻟﻮﻗﺎﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺏ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻗﺘﻔﺎﺀ ﺃﺛﺮ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪،‬‬
‫ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﺗﻘﺎﺀ ﺃﺳﺒﺎﺏ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻐﻮﺍﻳﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﳒﺪ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺑﺄﺳﻠﻮﺑﻪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺮﺻﲔ‪ ،‬ﻭﺍﺳﺘﺪﻻﻟﻪ ﺍﻟﻘﻮﻱ ﺍﻟﻮﺍﺿﺢ‪،‬‬
‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺴﺘﺠﻠﻲ ﻫﺬﻳﻦ ﺍﻷﺻﻠﲔ‪ ،‬ﰒ ﻳﻮﻓﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﳑﺎ ﳚﻌﻞ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺑﻴﻨﺔ ﻭﻭﺿﻮﺡ‪،‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ )‪ (٨١ /١‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ )‪ (٨٢ /١‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (٨٢ /١) (3‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﺬﺍ ﻣﺪﺧﻞ ﺃﺳﺎﺳﻲ ﻭﻣﻬﻢ ﻟﻔﻬﻢ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺑﻘﻴﺔ ﻣﺒﺎﺣﺚ ﺍﻟﻜﺘﺎﺏ ﺍﻟﱵ ﺗﺪﻭﺭ ﻛﻠﻬﺎ ﺣﻮﻝ‬
‫ﻣﻮﺿﻮﻉ ﺗﺸﺒ‪‬ﻪ ﺍﳌﺴﻠﻤﲔ ﺑﻐﲑﻫﻢ‪ ،‬ﻭﻣﺎ ﻭﺭﺩ ﻓﻴﻪ ﲨﻠﺔﹰ ﻭﺗﻔﺼﻴﻠﹰﺎ‪ ،‬ﻭﺑﻴﺎﻥ ﺁﺛﺎﺭﻩ ﻭﻧﺘﺎﺋﺠﻪ‪ ،‬ﻭﻃﺮﻕ‬
‫ﺍﻟﻮﻗﺎﻳﺔ ﻣﻨﻪ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ‬
‫ﺑﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ ﺍﻟﱵ ﺍﺑﺘ‪‬ﻠﻴﺖ ‪‬ﺎ ﺍﻷﻣﺔ‬
‫ﻟﻘﺪ ﺷﺨ‪‬ﺺ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺃﻛﺜﺮ ﺍﻷﻣﺮﺍﺽ ﻭﺃﻧﻮﺍﻉ ﺍﻟﺘﺸﺒﻪ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺍﻟﱵ ﻭﻗﻊ‬
‫ﻓﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﺣﲔ ﺗﺴﺎﻫﻞ ﻛﺜﲑ ﻣﻨﻬﻢ ﺑﺪﻳﻨﻬﻢ‪ ،‬ﻭﻏﻔﻠﻮﺍ ﻋﻦ ﲢﺬﻳﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻣﺘﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ﻭﻗﻌﺖ ﻓﻴﻪ ﺍﻷﻣﻢ ﻗﺒﻠﻬﻢ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻝ‪.‬‬
‫ﻓﺬﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬
‫ﻭﺃﺧﺮﻯ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻌﺎﺩﺍﺕ‪.‬‬
‫ﻭﺛﺎﻟﺜﺔ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻹﺭﺍﺩﺍﺕ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪:‬‬
‫ﺇﺣﺪﺍﺙ ﺃﻋﻴﺎﺩ ﻭﺍﺣﺘﻔﺎﻻﺕ ﱂ ﻳﺸﺮﻋﻬﺎ ﺍﷲ ﻭﻻ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﺇﳕﺎ ﻓﻌﻠﺘﻬﺎ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﻛﺎﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺃﻭ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻭﳓﻮﻫﻢ‪ ،‬ﻛﺎﻻﺣﺘﻔﺎﻝ ﺑﻴﻮﻡ‬
‫ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﺑﻠﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ‪ ،‬ﻭﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﻭﺇﺣﺪﺍﺙ‬
‫ﺻﻠﻮﺍﺕ ﱂ ﻳﺸﺮﻋﻬﺎ ﺍﷲ‪ ،‬ﻛﺼﻼﺓ ﺍﻟﺮﻏﺎﺋﺐ‪ ،‬ﻭﲣﺼﻴﺺ ﻟﻴﺎﻝٍ ﻭﺃﻳﺎﻡ ﺑﻌﻴﻨﻬﺎ ﺑﻌﺒﺎﺩﺓ ﻣﻌﺘﺎﺩﺓ‪،‬‬
‫ﻛﺄﻭﻝ ﲬﻴﺲ ﻣﻦ ﺭﺟﺐ‪ ،‬ﻭﻟﻴﻠﺔ ﺃﻭﻝ ﲨﻌﺔ ﻭﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻨﻪ‪ ،‬ﻭﻛﺎﻟﺮﻫﺒﻨﺔ‪ ،‬ﻭﺍﻟﺴﻴﺎﺣﺔ ﻟﻐﲑ‬
‫ﻗﺼﺪ ﻣﺸﺮﻭﻉ ﺃﻭ ﻣﺒﺎﺡ‪ ،‬ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﳑﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﻌﺎﺩﺍﺕ ‪:‬‬
‫ﺍﳊﺴﺪ‪ ،‬ﻭﺍﻟﺒﻐﻲ‪ ،‬ﻭﺍﻟﺒﺨﻞ ﺑﺎﳌﺎﻝ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺟﺤﻮﺩ ﻣﺎ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﳊﻖ ﻋﻨﺪ‬
‫ﺍﳋﺼﻮﻣﺎﺕ‪ ،‬ﻭﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ﺑﺎﻟﻠﺒﺎﺱ‪ ،‬ﻭﺍﻟﺮﻃﺎﻧﺔ ﺑﻠﻐﺎ‪‬ﻢ ﻟﻐﲑ ﺿﺮﻭﺭﺓ‪.‬‬
‫ﻭﻣﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻪ ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻹﺭﺍﺩﺍﺕ ‪:‬‬
‫ﻛﺎﻟﻐﻠﻮ ﰲ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ‪ ،‬ﻛﻤﺎ ﻓﻌﻠﺖ ﺍﻟﻔﺮﻕ‪،‬‬
‫ﻛﺎﳉﻬﻤﻴﺔ‪ ،‬ﻭﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻭﺑﻌﺾ ﺍﻷﺷﺎﻋﺮﺓ‪ ،‬ﻭﳓﻮﻫﻢ‪.‬‬
‫ﻭﻛﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺍﻟﻄﻮﺍﻑ ‪‬ﺎ‪ ،‬ﻭﺩﻋﺎﺀ ﺃﻫﻠﻬﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﻤﺴﺢ‬
‫ﻭﺍﻟﺘﱪﻙ ‪‬ﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ‪ ،‬ﺍﻟﱵ ﻭﻗﻊ ﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﳉﻬﺎﻝ ﻭﺍﳌﺒﺘﺪﻋﲔ‪،‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﻛﺎﻟﺘﻌﺒﺪ ﺑﺎﻷﺻﻮﺍﺕ ﻭﺍﻟﺴﻤﺎﻉ‪ ،‬ﻭﺍﻟﻄﺮﺏ‬

‫ﻭﺍﻟﺮﻗﺺ‪ ،‬ﻭﺍﻟﺼﻮﺭ ﺍﳉﻤﻴﻠﺔ ﲟﺎ ﻳﺴﻤﻮﻧﻪ ﺑﺈﺻﻼﺡ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ‬
‫ﺍﺑﺘﻠﻲ ﺍﳌﺴﻠﻤﻮﻥ ‪‬ﺎ‪ .‬ﻭﻛﺎﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺴﻮﺓ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻘﺼﻰ ﺍﳌﺆﻟﻒ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﻓﺼﻠﻬﺎ‪ ،‬ﻋﻠﻰ ﳓﻮ ﻻ ﻳﺪﻉ ﻷﺣﺪ ﻳﻄﻠﻊ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻋﺬﺭ‪‬ﺍ ﰲ ﺟﻬﻠﻬﺎ‪ ،‬ﺃﻭ ﺟﻬﻞ ﺃﺣﻜﺎﻣﻬﺎ‪.‬‬
‫ﻛﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﳑﺎ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ‪ ،‬ﻭﻗﻌﺖ ﻓﻴﻬﺎ ﺍﻷﻣﺔ ﻣﻦ ﺟﺮﺍﺀ ﺗﺸﺒﻬﻬﺎ‬
‫ﺑﺎﻷﻣﻢ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻻ ﺗﺰﺍﻝ ﺗﻮﺟﺪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺭﲟﺎ ﺯﺍﺩﻭﺍ ﻋﻠﻴﻬﺎ‬
‫ﻋﻤﺎ ﻋﻬﺪﻩ ﺍﳌﺆﻟﻒ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻓﺎﻟﺼﻮﻓﻴﺔ ﺑﻄﺮﻗﻬﺎ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﻃﻘﻮﺳﻬﺎ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﺷﺮﻛﻴﺎ‪‬ﺎ‬
‫ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻻ ﺗﺰﺍﻝ ﺗﺆﰐ ﲦﺎﺭﻫﺎ ﺍﻟﻨﻜﺪﺓ‪ ،‬ﻣﻦ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﻃﺮﺍﺋﻖ‬
‫ﻗﺪﺩ‪‬ﺍ‪ ،‬ﻭﺃﺣﺰﺍﺑ‪‬ﺎ ﻣﺘﻨﺎﻓﺮﺓ‪ ،‬ﻭﺗﻀﻠﻞ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺗﺴﺘﺠﻬﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﺒﺪﻉ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﺆﺫﻱ‬
‫ﻣﻮﺗﻰ ﺍﳌﺴﻠﻤﲔ ﻭﺳﻠﻔﻬﻢ ﺍﻟﺼﺎﱀ‪ ،‬ﺑﺒﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﻘﺒﺎﺏ ﻋﻠﻰ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻭﳑﺎﺭﺳﺔ ﺍﻟﺸﺮﻛﻴﺎﺕ‬
‫ﻭﺍﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺎﺕ ﻋﻨﺪﻫﺎ‪ ،‬ﻣﻦ ﻃﻮﺍﻑ ﻭﲤﺴﺢ ﻭﺗﱪﻙ‪ ،‬ﻭﺩﻋﺎﺀ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ‬
‫ﻳﺘﻔﻄﺮ ﻟﻪ ﻗﻠﺐ ﻛﻞ ﻣﺆﻣﻦ ﻣﺸﻔﻖ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺃﻣﺘﻪ‪ ،‬ﻭﻟﺴﺖ ﺃﲡﲎ ﺃﻭ ﺃﺑﺎﻟﻎ ﻓﻴﻤﺎ ﺫﻛﺮﺗﻪ‪،‬‬
‫ﻓﺎﻟﻮﺍﻗﻊ ﻳﺸﻬﺪ ﻭﻳﻨﻄﻖ ﲝﺎﳍﻢ‪.‬‬
‫ﰒ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ ﻛﺬﻟﻚ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﻔﺴﺪﻭﻥ ﺭﻗﻌﺔ ﻛﺒﲑﺓ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﺒﻨﺎﺀ‬
‫ﺍﳌﺸﺎﻫﺪ ﻭﺍﻟﻘﺒﺎﺏ‪ ،‬ﻭﺗﻘﺪﻳﺲ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻭﻧﺸﺮ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﰒ ﺍﻟﻨﺼﲑﻳﺔ‪ ،‬ﻭﺍﻟﻘﺮﺍﻣﻄﺔ )ﺍﻹﲰﺎﻋﻴﻠﻴﺔ( ﻫﺎﻫﻢ ﳍﻢ ﻭﺟﻮﺩ ﻭﺃﺛﺮ‪ ،‬ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﰲ‬
‫ﻋﺼﺮ ﺍﳌﺆﻟﻒ ﻭﻗﺒﻠﻪ‪ ،‬ﻓﻬﺬﻩ ﺃﻭﺟﻪ ﺷﺒﻪ ﻛﺒﲑﺓ ﺑﲔ ﻋﺼﺮﻧﺎ ﻭﻋﺼﺮ ﺍﳌﺆﻟﻒ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ‬
‫ﺃﺛﺮ ﺍﻟﺘﺸﺒ‪‬ﻪ ﻋﻠﻰ ﺍﻷﻣﺔ‬
‫ﻟﻘﺪ ﺣﻠﱠﻞ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺃﺛﺮ ﺍﻟﺘﺸﺒﻪ ﻭﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﺑﲔ ﺍﳌﺘﺸﺒ‪‬ﻪ‪ ،‬ﻭﺍﳌﺘﺸﺒ‪‬ﻪ ﺑﻪ‪ ،‬ﻭﺍﳌﻘﻠﱢﺪ‬
‫ﻭﺍﳌﻘﻠﱠﺪ‪ ،‬ﲢﻠﻴﻠﹰﺎ ﻋﻠﻤﻴ‪‬ﺎ ﺭﺍﺋﻌ‪‬ﺎ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﻋﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﻭﻗﺪ‬
‫ﺛﺒﺖ ﺫﻟﻚ ﺑﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ } :‬ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ‬

‫ﻣﻨﻬﻢ { )‪. (2) (1‬‬

‫ﺣﻴﺚ ﺑﻴ‪‬ﻦ ﻭﺃﻛﱠﺪ ﺃﻥ ﺍﳌﺸﺎﺭﻛﺔ ﺑﲔ ﺍﳌﺘﺸﺎ‪‬ﲔ ﰲ ﺍﳍﺪﻱ ﻭﺍﻟﻈﺎﻫﺮ‪ -‬ﻭﻫﻮ ﺍﳌﻈﻬﺮ‬
‫ﻭﺍﻟﺴﻠﻮﻙ‪ -‬ﻻ ﺑﺪ ﺃﻥ ﺗﻮﺭﺙ ﺑﻴﻨﻬﻤﺎ ﺷﻌﻮﺭ‪‬ﺍ ﻭﺍﺿﺤ‪‬ﺎ ﺑﺎﻟﺘﻘﺎﺭﺏ‪ ،‬ﻭﺍﻟﺘﻌﺎﻃﻒ‪ ،‬ﻭﺍﻟﺘﻮﺍﺩ‪.‬‬
‫ﻓﺈﺫﺍ ﺣﺪﺙ ﺃﻥ ﻣﺴﻠﻤ‪‬ﺎ ﺗﺸﺒﻪ ﺑﻜﺎﻓﺮ‪ ،‬ﰲ ﻣﻈﻬﺮﻩ ﻭﻋﺎﺩﺍﺗﻪ‪ ،‬ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻭﻟﻐﺘﻪ‪ ،‬ﺃﻭ ﺷﻲﺀ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﻮﺭﺙ ﺑﻴﻨﻬﻤﺎ ﺷﻌﻮﺭ‪‬ﺍ ﺑﺎﻟﺘﻘﺎﺭﺏ‪ ،‬ﻭﺍﳌﻮﺩﺓ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺷﻬﺪ ﺑﻪ ﺍﻟﻮﺍﻗﻊ‪،‬‬
‫ﻓﻀﻠﹰﺎ ﻋﻦ ﺑﻴﺎﻥ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻣﻮﺍﻓﻘﺔ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﻭﻗﺪﳝ‪‬ﺎ ﻗﺎﻟﻮﺍ‪" :‬ﺇﻥ ﺍﻟﻄﻴﻮﺭ ﻋﻠﻰ ﺃﺷﺒﺎﻫﻬﺎ ﺗﻘﻊ" ﻭﻫﺬﺍ ﻣﺜﻞ ﺻﺤﻴﺢ‪ ،‬ﻳﻮﺍﻓﻖ ﺳﻨﺔ ﺍﷲ ﰲ‬
‫ﺧﻠﻘﻪ‪.‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﻗﺮ‪‬ﺭ ﺍﳌﺆﻟﻒ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ -‬ﻗﺎﻋﺪﺓ ﺗﺄﺛﺮ ﺍﳌﻘﻠﱢﺪ ﺑﺎﳌﻘﻠﱠﺪ‪ -‬ﻟﻴﺒﲔ ﺃﺛﺮ ﺍﻟﺘﺸﺒﻪ ﻋﻠﻰ‬
‫ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻤﲔ ﻭﺩﻳﻨﻬﻢ‪ ،‬ﺿﺮﺏ ﻟﺬﻟﻚ ﺃﻣﺜﻠﺔ ﻭﺍﻗﻌﻴﺔ‪ ،‬ﻳﺪﺭﻛﻬﺎ ﻛﻞ ﻋﺎﻗﻞ ﺑﺼﲑ‪ .‬ﻓﻴﻘﻮﻝ‪" :‬ﺇﻥ‬
‫ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺗﻮﺭﺙ ﺗﻨﺎﺳﺒ‪‬ﺎ ﻭﺗﺸﺎﻛﻠﹰﺎ ﺑﲔ ﺍﳌﺘﺸﺎ‪‬ﲔ‪ ،‬ﻳﻘﻮﺩ ﺇﱃ ﻣﻮﺍﻓﻘﺔ ﻣﺎ ﰲ‬
‫ﺍﻷﺧﻼﻕ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﳏﺴﻮﺱ‪ ،‬ﻓﺈﻥ ﺍﻟﻼﺑﺲ ﻟﺜﻴﺎﺏ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ -‬ﻣﺜﻠﹰﺎ‪ -‬ﳚﺪ ﰲ ﻧﻔﺴﻪ‬
‫ﻧﻮﻉ ﺍﻧﻀﻤﺎﻡ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﻟﻼﺑﺲ ﻟﺜﻴﺎﺏ ﺍﳉﻨﺪ ﺍﳌﻘﺎﺗﻠﺔ‪ -‬ﻣﺜﻠﹰﺎ‪ -‬ﳚﺪ ﰲ ﻧﻔﺴﻪ ﻧﻮﻉ ﲣﻠﻖ‬
‫ﺑﺄﺧﻼﻗﻬﻢ‪ ،‬ﻭﻳﺼﲑ ﻃﺒﻌﻪ ﻣﺘﻘﺎﺿﻴ‪‬ﺎ ﻟﺬﻟﻚ" )‪ (3‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻳﺸﲑ ﺍﳌﺆﻟﻒ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﺇﱃ‬
‫ﺃﻥ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﰲ ﺍﻟﺰﻱ ﻭﺍﻟﺸﻜﻞ ﻭﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﻳﻮﺭﺙ ﻧﻮﻉ ﻣﻮﺩﺓٍ‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ )‪. (٤٠٣١‬‬

‫)‪ (2‬ﺍﳊﺪﻳﺚ ﻳﺄﰐ ﲣﺮﳚﻪ ﺹ )‪ (٢٦٩‬ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (١٩٣ /١) (3‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

‫‪٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﳏﺒﺔٍ‪ ،‬ﻭﻣﻮﺍﻻﺓ ﺑﲔ ﺍﳌﺘﺸﺎ‪‬ﲔ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻣﻨﻪ ﻣﺎ ﻳﺴﻤﻰ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ )ﺍﻟﻼﺷﻌﻮﺭ(‪ ،‬ﻛﻤﺎ‬
‫ﺃﻥ ﺍﶈﺒﺔ ﺃﻳﻀ‪‬ﺎ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻗﺪ ﺗﻮﺭﺙ ﺗﻨﺎﺳﺒ‪‬ﺎ ﻭﺗﺸﺎﻛﻠﹰﺎ ﰲ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫ﻓﺎﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﺑﺄﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺸﺒﻪ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﰲ ﻟﺒﺎﺳﻪ‪ ،‬ﺃﻭ ﻋﺎﺩﺍﺗﻪ‪،‬‬
‫ﺃﻭ ﺣﺮﻛﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﰲ ﺍﻟﻐﺎﻟﺐ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﺪﻳﻪ ﺷﻌﻮﺭ ﺑﺎﻃﲏ‪ -‬ﺇﻥ ﱂ ﳚﺎﻫﺮ ﺑﻪ‪ -‬ﲟﻮﺩﺓ‬
‫ﻣﻦ ﻳﺘﺸﺒﻪ ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺸﺒﻪ ﺇﳕﺎ ﻳﺼﺪﺭ ﻋﻦ ﺇﻋﺠﺎﺏ‪ ،‬ﻭﺇﺣﺴﺎﺱ ﺑﺘﻔﻮﻕ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻴﻪ‪.‬‬
‫ﰒ ﻳﻀﺮﺏ ﺍﳌﺆﻟﻒ ﳌﺎ ﺫﻛﺮﻩ ﻣﺜﻠﹰﺎ ﺁﺧﺮ ﻣﻦ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻓﻴﻘﻮﻝ‪" :‬ﻟﻮ ﺍﺟﺘﻤﻊ ﺭﺟﻼﻥ ﰲ‬
‫ﺳﻔﺮ‪ ،‬ﺃﻭ ﺑﻠﺪ ﻏﺮﻳﺐ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ ﻣﺸﺎ‪‬ﺔ ﰲ ﺍﻟﻌﻤﺎﻣﺔ ﺃﻭ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﺃﻭ ﺍﻟﺸﻌﺮ‪ ،‬ﺃﻭ ﺍﳌﺮﻛﻮﺏ‪،‬‬
‫ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻟﻜﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻻﺋﺘﻼﻑ ﺃﻛﺜﺮ ﳑﺎ ﺑﲔ ﻏﲑﳘﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﲡﺪ ﺃﺭﺑﺎﺏ ﺍﻟﺼﻨﺎﻋﺎﺕ‬
‫ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻳﺄﻟﻒ ﺑﻌﻀﻬﻢ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻣﺎ ﻻ ﻳﺄﻟﻔﻮﻥ ﻏﲑﻫﻢ‪ ،‬ﺣﱴ ﺇﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﻊ ﺍﳌﻌﺎﺩﺍﺓ‬
‫ﻭﺍﶈﺎﺭﺑﺔ" )‪. (1‬‬
‫ﰒ ﻳﻘﻮﻝ‪" :‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺃﻣﻮﺭ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﺗﻮﺭﺙ ﺍﶈﺒﺔ ﻭﺍﳌﻮﺍﻻﺓ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﳌﺸﺎ‪‬ﺔ‬
‫ﰲ ﺃﻣﻮﺭ ﺩﻳﻨﻴﺔ؟ ﻓﺈﻥ ﺇﻓﻀﺎﺀﻫﺎ ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﳌﻮﺍﻻﺓ ﺃﻛﺜﺮ ﻭﺃﺷﺪ‪ ،‬ﻭﺍﶈﺒﺔ ﻭﺍﳌﻮﺍﻻﺓ ﳍﻢ ﺗﻨﺎﰲ‬
‫ﺍﻹﳝﺎﻥ" )‪. (2‬‬
‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﻤﺸﺎ‪‬ﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﻋﺎﺟﻢ ﻭﳓﻮﻫﻢ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﺗﻮﺭﺙ ﻋﻨﺪ ﺍﳌﺴﻠﻢ ﻧﻮﻉ‪‬‬
‫ﻣﻮﺩﺓ ﳍﻢ‪ ،‬ﺃﻭ ﻫﻲ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﻈﻨﺔ ﺍﳌﻮﺩﺓ‪ ،‬ﻓﺘﻜﻮﻥ ﳏﺮﻣﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺳﺪ‪‬ﺍ ﻟﻠﺬﺭﻳﻌﺔ‪،‬‬
‫ﻭﺣﺴﻤ‪‬ﺎ ﻟﻌﺎﺩﺓ ﺣﺐ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻟﻮﻻﺀ ﳍﻢ‪ ،‬ﻓﻀﻠﹰﺎ ﻋﻦ ﻛﻮ‪‬ﺎ ﳏﺮﻣﺔ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮﻯ‬
‫ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺧﺼﺎﺋﺺ ﻋﺼﺮ ﺍﳌﺆﻟﻒ‪ ،‬ﻛﻤﺎ ﻳﺘﻮﳘﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻫﻮ ﺳﻨﺔ ﺍﷲ ﰲ‬
‫ﺧﻠﻘﻪ ﰲ ﻛﻞ ﺯﻣﺎﻥ‪ ،‬ﻭﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ‪ ،‬ﻓﺈﻧﻨﺎ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ‪ ،‬ﺭﻏﻢ ﺍﺧﺘﻼﻁ‬
‫ﺍﻷﻣﻢ‪ ،‬ﻭﺗﻘﺎﺭﺏ ﺍﳌﺴﺎﻓﺎﺕ ﻭﻃﻐﻴﺎﻥ ﺍﳊﻀﺎﺭﺓ ﻭﺍﳌﺪﻧﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﺎ ﳛﺪﺛﻪ ﺫﻟﻚ ﻣﻦ‬
‫ﺗﻘﻠﻴﻞ ﺍﻟﺘﻤﻴﺰ ﺑﲔ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ‪ ،‬ﺇﻻ ﺃﻧﻨﺎ ﻧﺪﺭﻙ ﺑﻮﺿﻮﺡ‪ ،‬ﺃﻥ ﺗﻠﻚ ﺍﻟﻔﺌﺎﺕ‪ -‬ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪-‬‬

‫)‪ (٥٤٩ /1) (1‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

‫)‪ (٥٥٠ /١) (2‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

‫‪٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﱵ ﺗﺘﺸﺒﻪ ﺑﺎﻹﻓﺮﻧﺞ ﰲ ﻟﺒﺎﺳﻬﻢ‪ ،‬ﺃﻭ ﺳﻠﻮﻛﻬﻢ ﻭﻋﺎﺩﺍ‪‬ﻢ‪ ،‬ﻭﺍﻟﱵ ﺗﻌﺘﺎﺩ ﺍﻟﺘﻜﻠﻢ ﺑﻠﻐﺘﻬﻢ‬
‫ﻭﺗﺘﺨﺎﻃﺐ ‪‬ﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﺃ‪‬ﺎ ﲤﻴﻞ ﺇﱃ ﺣﺒﻬﻢ‪ ،‬ﻭﺗﻘﺪﻳﺮﻫﻢ‪ ،‬ﻭﺍﻹﻋﺠﺎﺏ ‪‬ﻢ‪ ،‬ﻭﺗﺴﺘﺄﻧﺲ ‪‬ﻢ‪،‬‬
‫ﻭﺗﺰﺩﺭﻱ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﻤﺴﻜﲔ ﲟﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﻟﺒﺎﺱ ﻭﺳﻠﻮﻙ ﻭﻋﺎﺩﺍﺕ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ "ﺟﺒﻞ ﺑﲏ ﺁﺩﻡ‪ -‬ﺑﻞ ﺳﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ -‬ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﻟﺸﻴﺌﲔ‬
‫ﺍﳌﺘﺸﺎ‪‬ﲔ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﳌﺸﺎ‪‬ﺔ ﺃﻛﺜﺮ‪ ،‬ﻛﺎﻥ ﺍﻟﺘﻔﺎﻋﻞ ﰲ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺼﻔﺎﺕ ﺃﰎ‪ ،‬ﺣﱴ‬
‫ﻳﺆﻭﻝ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﻻ ﻳﺘﻤﻴﺰ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ﺇﻻ ﺑﺎﻟﻌﲔ ﻓﻘﻂ" )‪. (1‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﻜﺲ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﻤﺴﻜﲔ ‪‬ﺪﻱ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺒﻌﻴﺪﻳﻦ ﻋﻦ ﻣﺸﺎ‪‬ﺔ‬
‫ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﻫﻢ ﺃﻛﺜﺮ ﻧﻔﺮﺓ ﻭﺃﻗﻞ ﻣﻮﺩﺓ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﺃﻣﺮ ﺁﺧﺮ ﺧﻄﲑ ﺃﻳﻀ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻻ ﻳﻘﺘﺼﺮ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ‬
‫ﻋﻠﻰ ﺍﳌﻮﺩﺓ ﺍﻟﻈﺎﻫﺮﺓ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺼﻞ ﺇﱃ ﺍﻷﻣﻮﺭ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﻠﻢ‬
‫ﺍﻟﺬﻱ ﻳﻘﻠﺪ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻳﻘﻮﺩﻩ ﺫﻟﻚ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺴﺎﻭﻗﺔ ﻭﺍﻟﺘﺪﺭﺝ ﺍﳋﻔﻲ ﺇﱃ‬
‫ﺍﻟﺘﺄﺛﺮ ﺑﺎﻋﺘﻘﺎﺩﺍ‪‬ﻢ ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻧﺪﺭﻛﻪ ﺍﻵﻥ ﺑﲔ ﺍﳌﺘﻔﺮﳒﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻌﺸﻘﻮﻥ ﺍﳊﻴﺎﺓ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻓﺄﻛﺜﺮﻫﻢ‬
‫ﳛﻤﻞ ﺃﻓﻜﺎﺭ‪‬ﺍ ﻭﺍﻋﺘﻘﺎﺩﺍﺕ ﻏﺮﻳﺒﺔ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﻫﺪﺍﻣﺔ ﺗﻨﺎﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﻓﺎﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻐﺮﺑﻴﺔ ﻣﺘﻔﻮﻗﺔ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﰒ ﺗﻄﺒﻴﻘﻬﻢ ﳍﺬﺍ‪،‬‬
‫ﻭﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻋﺒﺎﺩﺓ ﻓﺤﺴﺐ‪ ،‬ﻭﻻ ﺻﻠﺔ ﻟﻪ ﲝﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﻋﻼﻗﺎ‪‬ﻢ‪ ،‬ﻭﺍﺯﺩﺭﺍﺅﻫﻢ‬
‫ﻟﻠﻤﺘﻤﺴﻜﲔ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﺪﺭﻛﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﻭﻣﺎ ﻳﻌﺎﻧﻮﻧﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻟﱵ‬
‫ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﺃﻏﻠﺐ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﻧﺘﻴﺠﺔ ﳌﺎ ﺳﺒﻖ ﺃﻥ ﻗﺮ‪‬ﺭﻩ ﺍﳌﺆﻟﻒ ﳑﺎ‬
‫ﳛﺪﺛﻪ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻦ ﺁﺛﺎﺭ ﰲ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪.‬‬

‫)‪ ( ٥٤٧ /1) (1‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺮﺍﺑﻊ‬
‫ﻗﻮﺍﻋﺪ ﺃﺳﺎﺳﻴﺔ ﰲ ﺍﻟﺘﺸﺒﻪ‬
‫ﺍﺳﺘﻄﺎﻉ ﺍﳌﺆﻟﻒ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﺮﺍﺽ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﰒ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪،‬‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﺸﺒﻪ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﻭﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻔﺎﺿﻠﺔ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ ،‬ﺃﻥ ﻳﻮﺻﻠﻨﺎ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫* ﺃﻥ ﺟﻨﺲ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻭﺍﻷﻋﺎﺟﻢ ﻭﳓﻮﻫﻢ‪ ،‬ﺃﻣﺮ ﻣﻘﺼﻮﺩ ﻟﻠﺸﺎﺭﻉ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺸﺒﻪ‬
‫‪‬ﻢ ﻣﻨﻬﻲ ﻋﻨﻪ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﰲ ﻋﺎﻣﺔ ﺃﻣﻮﺭﻫﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪.‬‬
‫* ﺃﻥ ﻫﻨﺎﻙ ﺃﻣﻮﺭ‪‬ﺍ ﺧﺼﺖ ﺑﺎﻟﻨﻬﻲ‪ ،‬ﻭﻭﺭﺩﺕ ‪‬ﺎ ﺍﻟﺴﻨﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻛﺎﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪،‬‬
‫ﻭﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﺣﻠﻖ ﺍﻟﻠﺤﻰ ﻭﺇﻋﻔﺎﺀ ﺍﻟﺸﻮﺍﺭﺏ‪ ،‬ﻭﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﺑﺎﻟﺸﻤﺎﻝ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫* ﺃﻥ ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﻋﺎﻣﺔ ﺃﻣﻮﺭﻫﻢ ﺃﺻﻠﺢ ﻟﻨﺎ‪ -‬ﳓﻦ ﺍﳌﺴﻠﻤﲔ‪ -‬ﰲ ﺩﻧﻴﺎﻧﺎ ﻭﺁﺧﺮﺗﻨﺎ‪.‬‬
‫* ﺃﻥ ﺗﺸﺒﻪ ﻓﺌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﺃﻣﺮ ﻻ ﺑﺪ ﺃﻥ ﻳﻘﻊ‪ ،‬ﻣﺼﺪﺍﻗﹰﺎ ﻹﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﺬﱠﺭ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻻﺳﺘﻤﺴﺎﻙ‬
‫ﺑﺎﳊﻖ‪ ،‬ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺼﱪ ﺭﻏﻢ ﻭﻗﻮﻉ ﻃﻮﺍﺋﻒ ﻣﻨﻬﻢ ﺑﺎﶈﺬﻭﺭ‪.‬‬
‫* ﺃﻧﻪ ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﰲ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﺇﻻ ﻭﻫﻮ‪ :‬ﺇﻣﺎ ﻓﺎﺳﺪ ﻭﺇﻣﺎ ﻧﺎﻗﺺ‬
‫ﰲ ﻋﺎﻗﺒﺘﻪ‪ ،‬ﺣﱴ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺇﺗﻘﺎﻥ ﺃﻣﻮﺭ ﺩﻧﻴﺎﻫﻢ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﺍﺗﺒﺎﻋﻨﺎ ﳍﻢ ﻓﻴﻪ ﻣ‪‬ﻀِﺮ‪‬ﺍ‪ :‬ﺇﻣﺎ‬
‫ﺑﺪﻧﻴﺎﻧﺎ ﻭﺁﺧﺮﺗﻨﺎ‪ ،‬ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻧﺪﺭﻙ ﺫﻟﻚ‪.‬‬
‫* ﺃﻥ ﺳﻠﻔﻨﺎ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻛﺎﻧﻮﺍ ﻗﺪ ﻓﻬﻤﻮﺍ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻓﻬﻤ‪‬ﺎ ﺟﻠﻴ‪‬ﺎ ﻭﻋﻤﻠﻮﺍ ‪‬ﺎ‪،‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﳌﺆﻟﻒ ﻋﻠﻰ ﺫﻟﻚ ﺑﺈﲨﺎﻋﻬﻢ ﻋﻠﻰ ﲢﺬﻳﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻋﻠﻰ ﺳﺪﻫﻢ ﺍﻟﺬﺭﻳﻌﺔ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻣﺎ ﺃﹸﺛﺮ ﻋﻨﻬﻢ ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻭﻣﻮﺍﻗﻒ ﻻ ﺗﻜﺎﺩ ﺗ‪‬ﺤﺼﻰ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩ ﻣﻦ ﺫﻟﻚ ﺍﻟﻜﺜﲑ‪.‬‬
‫ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﻫﺬﺍ‪ ،‬ﻭﻳﻌﻤﻠﻮﺍ ﺑﻪ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺣﺬﺭﻳﻦ ﻣﻦ ﻛﻞ‬
‫ﻣﺎ ﻳﺼﺪﺭ ﻋﻦ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺃﻓﻜﺎﺭ‪ ،‬ﻭﺛﻘﺎﻓﺎﺕ‪ ،‬ﻭﻋﺎﺩﺍﺕ‪ ،‬ﻭﺃﺯﻳﺎﺀ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻴﻮﻡ‪ ،‬ﺭﻏﻢ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺗﻔﻮﻕ ﰲ ﺃﻣﻮﺭ ﺩﻧﻴﺎﻫﻢ‪ ،‬ﻟﻴﺲ ﻟﺪﻳﻬﻢ ﻣﺎ ﻳﺮﺷﺪ‬
‫ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﳊﻖ‪ ،‬ﺃﻭ ﻳﻬﺪﻳﻬﻢ ﻷﺳﺒﺎﺏ ﺍﻟﻌﺰﺓ‪ ،‬ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺎﻟﺮﺟﻮﻉ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻟﺘﻤﺴﻚ‬
‫ﺑﺎﻹﺳﻼﻡ ﺣﻘ‪‬ﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻹﻓﺎﺩﺓ ﳑﺎ ﻋﻨﺪ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻦ ﺻﻨﺎﻋﺎﺕ‪ ،‬ﻭﻋﻠﻮﻡ ﺗﻄﺒﻴﻘﻴﺔ ﻭﳓﻮﻫﺎ‪ ،‬ﻓﻬﺬﺍ ﺃﻣﺮ ﺁﺧﺮ‪،‬‬
‫ﻻ ﻋﻼﻗﺔ ﻟﻪ ﲟﻮﺿﻮﻉ ﺍﻟﺘﺸﺒﻪ؛ ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﻟﻴﺴﺖ ﻣﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻟﻜﻔﺎﺭ‪-‬‬
‫ﻭﺇﻥ ﺍﺣﺘﻜﺮﻭﻫﺎ‪ -‬ﻷ‪‬ﺎ ﺇﻣﻜﺎﻧﺎﺕ ﺑﺸﺮﻳﺔ ﻻ ﺑﺪ ﺃﻥ ﺗﺘﻮﻓﺮ ﻋﻨﺪ ﻣﻦ ﳛﺮﺹ ﻋﻠﻴﻬﺎ ﻭﻳﻨﻤﻴﻬﺎ ﻭﳚﺪ‬
‫ﰲ ﲢﺼﻴﻠﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﺴﻠﻤ‪‬ﺎ ﺃﻭ ﻛﺎﻓﺮ‪‬ﺍ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﺳﺘﲑﺍﺩ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﻋﻠﻮﻣﻬﺎ ﻻ ﻳﻌﺪ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺘﺸﺒﻪ ﻭﺍﻟﺘﻘﻠﻴﺪ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺴﺘﻌﻤﻞ ﻣﺎ ﻳﺼﻨﻌﻪ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻟﺒﺎﺱ ﻭﺁﻧﻴﺔ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺇﳕﺎ ﻃﺮﻳﻘﺔ ﺍﻹﻓﺎﺩﺓ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺇﺫﺍ ﺻﺎﺣﺒﻬﺎ ﻧﻘﻞ ﻋﺎﺩﺍ‪‬ﻢ ﻭﺗﻘﺎﻟﻴﺪﻫﻢ ﻭﻧﻈﻤﻬﻢ ﻭﻛﻞ ﻣﺎ‬
‫ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺼﻬﻢ؛ ﻓﺈﻥ ﻫﺬﺍ ﻫﻮ ﺍﶈﺬﻭﺭ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﳋﺎﻣﺲ‬
‫ﻓﺌﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ ‪‬ﻴﻨﺎ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﺎ‬
‫ﻧﺒﻪ ﺍﳌﺆﻟﻒ ﺇﱃ ﺃﻥ ﺍﻟﺘﺸﺒﻪ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﱂ ﻳﻜﻦ ﻗﺎﺻﺮ‪‬ﺍ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺍﻷﻋﺎﺟﻢ ﻣﻦ ﺍﻟﺮﻭﻡ ﻭﺍﻟﻔﺮﺱ‪ ،‬ﻭﺍ‪‬ﻮﺱ‪ ،‬ﺑﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﴰﻞ ﺃﻣﻮﺭ‪‬ﺍ‬
‫ﺃﺧﺮﻯ‪:‬‬
‫ﻓﻘﺪ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﺸﻴﻄﺎﻥ ﻭﺃﺣﻮﺍﻟﻪ ﻭﺃﻋﻤﺎﻟﻪ‪ ،‬ﻣﺜﻞ ﺍﻷﻛﻞ ﺑﺎﻟﺸﻤﺎﻝ‪ ،‬ﻭﺍﻟﺸﺮﺏ‬
‫‪‬ﺎ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﳓﻦ ﻣﻨﻬﻴﻮﻥ ﻋﻦ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺘﺸﻴﻄﻦ ﻣﺬﻣﻮﻡ ﺷﺮﻋ‪‬ﺎ ﻭﻋﻘﻠﹰﺎ‪.‬‬
‫ﻭﻟﻨﺎ ﻋﻨﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﻗﻔﺔ ﺍﻋﺘﺒﺎﺭ ﻭﺗﺄﻣﻞ‪:‬‬
‫ﻓﺈﻥ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﺧﺼﺎﻝ ﺍﳌﺘﺒﻌﲔ ﻟﻠﺸﻴﻄﺎﻥ ﻭﺍﻟﻐﺎﻭﻳﻦ‪ ،‬ﻣﻦ ﺍﻟﻔﺴﺎﻕ ﻭﺍﻟﻌﺼﺎﺓ ﻭﺍ‪‬ﺮﻣﲔ‬
‫ﻭﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﳓﻮﻫﻢ‪ ،‬ﻳﻜﻮﻥ ﻣﻨﻬﻴ‪‬ﺎ ﻋﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﲝﻜﻢ ﺍﺗﺒﺎﻋﻬﻢ ﻟﻠﺸﻴﻄﺎﻥ‪ ،‬ﻭﳓﻦ ‪‬ﻴﻨﺎ‬
‫ﻋﻤﺎ ﻫﻮ ﻣﻦ ﺳﺒﻴﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﻤﻠﻪ‪.‬‬
‫ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺍﳌﺘﻤﺴﻚ ﺑﺪﻳﻨﻪ‪ ،‬ﺃﻥ ﻳﺘﺠﻨﺐ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﺷﻌﺎﺭﺍﺕ ﻫﺆﻻﺀ‪ ،‬ﺃﺗﺒﺎﻉ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﺣﺰﺑﻪ‪ ،‬ﻭﺃﻥ ﳛﺬﺭ ﻣﻌﺎﺷﺮ‪‬ﻢ‪ ،‬ﻭﻳﺒﻌﺪ ﻋﻦ ﺃﻣﺎﻛﻦ ﲡﻤﻌﺎ‪‬ﻢ‪ ،‬ﻷ‪‬ﺎ ﻣﻮﺍﻃﻦ ﺷﺒﻬﺔ‪،‬‬
‫ﻗﺮ‪‬ﺎ ﻳﺰﺭﻱ ﺑﺎﳌﺴﻠﻢ‪.‬‬
‫ﻭﻣﻦ ﺷﻌﺎﺭﺍﺕ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﰲ ﻋﺼﺮﻧﺎ‪ ،‬ﺍﻷﻟﺒﺴﺔ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﻭﺍﻟﺘﺨﺘﻢ ﺑﺎﻟﺬﻫﺐ‪ ،‬ﻭﺣﻠﻖ‬
‫ﺍﻟﻠﺤﻰ‪ ،‬ﻭﺇﺳﺒﺎﻝ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﲪﻞ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﺍﺻﻄﺤﺎﺏ ﺍﻟﻜﻼﺏ‪ ،‬ﻭﺍﻟﺘﺪﺧﲔ‪ ،‬ﻭﺍﻟﺘﻌﻠﻖ ﺑﺎﻟﺮﻳﺎﺿﺔ‬
‫ﺍﳌﻔﺴﺪﺓ ﻭﺍﻟﻔﻦ ﺍﻟﺴﺎﻗﻂ ﻭﺍﻟﻄﺮﺏ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﻛﻞ ﺑﻠﺪ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﳍﻢ ﲰﺎﺕ‪ ،‬ﻭﻣﻼﺑﺲ‪ ،‬ﻭﻣﺮﺍﻛﺐ‪ ،‬ﻭﲡﻤﻌﺎﺕ‪ ،‬ﻳﻌﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﺑﻴﺌﺔ ﲝﺴﺐ‬
‫ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃﻋﺮﺍﻑ ﻭﻋﺎﺩﺍﺕ‪ ،‬ﻓﻴﻠﺰﻡ ﻛﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﺘﺠﻨﺐ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﻫﺆﻻﺀ‬
‫ﺍﻟﻔﺴﺎﻕ ﻭﺍ‪‬ﺮﻣﲔ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺷﺨﺼﻴﺘﻪ ﺍﳌﻤﻴﺰﺓ ﺍﻟﱵ ﺗﻠﺘﺰﻡ ﺑﺎﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺃﻥ ﻻ‬
‫ﳜﺘﻠﻂ ‪‬ﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺇﻻ ﺑﻘﺪﺭ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻛﺄﻥ ﻳﺮﻳﺪ ﺩﻋﻮ‪‬ﻢ ﻟﻠﺤﻖ‪ ،‬ﺃﻭ ﺇﻧﻜﺎﺭ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﻣﻨﻜﺮ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﺳﺘﺼﻼﺣﻬﻢ‪ ،‬ﺃﻭ ﺗﻀﻄﺮﻩ ﺍﳌﺼﻠﺤﺔ ﺍﳌﻌﺎﺷﻴﺔ ﻟﺒﻴﻊ ﻭﺷﺮﺍﺀ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﳓﻮﻩ‪ ،‬ﺑﺸﺮﻁ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻣﻌﻬﻢ ﻋِﺸ‪‬ﺮﺓ ﻭﻭ‪‬ﺩ‪ ،‬ﻭﺃﻥ ﻳﺄﻣﻦ ﻋﻠﻰ ﻋﻘﻴﺪﺗﻪ ﻭﺧﻠﻘﻪ ﻭﻋﺮﺿﻪ‬
‫ﻣﻨﻬﻢ‪.‬‬
‫ﻛﻤﺎ ﻧﺒﻪ ﺍﳌﺆﻟﻒ ﻛﺬﻟﻚ ﻋﻠﻰ ﺻﻨﻒ ﺁﺧﺮ ﻭ‪‬ﺭ‪‬ﺩ‪ ‬ﺍﻟﻨﻬﻲ ﰲ ﺍﻟﺴﻨﺔ ﻋﻦ ﺑﻌﺾ ﺧﺼﺎﻟﻪ‪ ،‬ﻭﻫﻢ‬
‫ﺍﻷﻋﺮﺍﺏ ﺍﻟﺬﻳﻦ ﱂ ﻳﻜﻤﻞ ﺩﻳﻨﻬﻢ‪.‬‬
‫ﻓﺈﻥ ﺍﻷﻋﺮﺍﺏ‪ -‬ﰲ ﺍﻟﻐﺎﻟﺐ‪ -‬ﻳﺘﻤﻴﺰﻭﻥ ﺑﺎﳉﻔﺎﺀ ﻭﺍﻟﻐﻠﻈﺔ‪ ،‬ﻭﺍﳉﻬﻞ ﺑﺄﺣﻜﺎﻡ ﺍﷲ ﻭﺣﺪﻭﺩﻩ‪،‬‬
‫ﻟﺬﻟﻚ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ﺃﺷﺪ ﻣﻦ ﻏﲑﻫﻢ‪.‬‬
‫)‪(1‬‬
‫ﻭﻓﻌﻞ ﺍﳌﻌﺎﻗﺮﺓ‬ ‫ﻓﻤﻦ ﺟﻬﻠﻬﻢ‪ -‬ﻣﺜﻠﹰﺎ‪ -‬ﺗﺴﻤﻴﺘﻬﻢ ﺍﻟﻌﺸﺎﺀ ﺑﺎﻟﻌﺘﻤﺔ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ‬
‫ﺧﻴﻼﺀ ﻭﻓﺨﺮ‪‬ﺍ‪ ،‬ﻭﻫﻢ ﺃﺳﺮﻉ ﻣﻦ ﻏﲑﻫﻢ ﺇﱃ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻟﻔﺨﺮ ﺑﺎﻷﺣﺴﺎﺏ‪ ،‬ﻭﺍﻟﻄﻌﻦ‬
‫ﺑﺎﻷﻧﺴﺎﺏ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﺃﺑﻌﺪ ﻋﻦ ﺍﳉﻤﻌﺔ ﻭﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻋﻨﻬﻢ‪ ،‬ﻓﻜﻞ‬
‫ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺍﻟﱵ ﺗﻮﺟﺪ ﻟﺪﻯ ﺍﻷﻋﺮﺍﺏ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ ﺗﻮﺟﺪ ﻟﺪﻳﻬﻢ ﻏﺎﻟﺒ‪‬ﺎ ﺣﱴ‬
‫ﺍﻵﻥ‪ ،‬ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﳛﺬﺭﻫﺎ‪ ،‬ﻭﳛﺬﺭ ﻣﻨﻬﺎ؛ ﻷﻥ ﺃﻏﻠﺒﻬﺎ ﺻﻔﺎﺕ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﺃﻭ ﻫﻲ ﻣﻦ‬
‫ﲰﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ‪ .‬ﻭﻣﺎ ﻫﻮ ﻣﻦ ﲰﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺻﻔﺎ‪‬ﺎ ﺍﻟﱵ ﳏﺎﻫﺎ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻣﻨﻬﻲ ﻋﻨﻪ‬
‫ﺃﻳﻀ‪‬ﺎ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ (٤٠٨ /١) :‬ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺴﺎﺩﺱ‬
‫ﺍﻟﻨﻬﻲ ﻳﻌﻢ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﲰﺎﺕ ﺍﻟﻜﻔﺎﺭ ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ‬
‫ﻣﻦ ﺍﳌﻔﻴﺪ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻌﺠﻢ ﻭﳓﻮﻫﻢ‪،‬‬
‫ﻣﻦ ﺃﻧﻪ ﺇﺫﺍ ‪‬ﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﺩﺧﻞ ﰲ ﺍﻟﻨﻬﻲ ﻣﺎ ﻋﻠﻴﻪ ﺍﻷﻋﺎﺟﻢ ﺍﻟﻜﻔﺎﺭ ﻗﺪﳝ‪‬ﺎ‬
‫ﻭﺣﺪﻳﺜﹰﺎ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻷﻋﺎﺟﻢ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﳜﺎﻟﻒ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﺍﻵﺩﺍﺏ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ .‬ﻛﺬﻟﻚ ﻳﺪﺧﻞ ﰲ ﻣﺴﻤﻰ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ‬
‫ﻋﺎﺩ ﺇﻟﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻦ ﺻﻔﺎﺕ ﻭﺃﻋﻤﺎﻝ ﻭﻋﺎﺩﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﻧﻌﻠﻢ‪ ،‬ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻨﻬﻴﻮﻥ ﻋﻤﺎ ﻋﻠﻴﻪ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﻣﻦ ﺣﻮﳍﻢ‪ ،‬ﻣﻦ‬
‫ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭﺃﻋﻤﺎﻝ‪ ،‬ﻭﻋﺎﺩﺍﺕ ﺿﺎﺭﺓ‪ ،‬ﻭﺃﺧﻼﻕ ﻓﺎﺳﺪﺓ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﻮﺟﻮﺩ‪‬ﺍ ﰲ ﺍﻟﻘﺪﱘ‬
‫ﺃﺻﻠﹰﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ ﻭﺃﺷﻜﺎﳍﺎ‪ ،‬ﺗﺒﺪﻟﺖ ﺗﺒﺪﻟﹰﺎ ﻛﺒﲑ‪‬ﺍ ﰲ ﻋﺼﺮﻧﺎ‬
‫ﺍﳊﺎﺿﺮ‪ ،‬ﻋﻦ ﺍﻟﻌﺼﻮﺭ ﺍﳌﺎﺿﻴﺔ‪.‬‬
‫ﻭﻣﺎ ﻳﺘﺸﺪﻕ ﺑﻪ ﺑﻌﺾ ﺍﳌﻌﺠﺒﲔ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﻭﺑﻌﺾ ﺍﳉﺎﻫﻠﲔ‪ ،‬ﻣﻦ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﳛﻤﻠﻮﻥ ﺑﻌﺾ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﳊﻤﻴﺪﺓ‪ ،‬ﻛﺎﻟﺼﺪﻕ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ‪ ،‬ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻓﻬﺬﺍ‪ -‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻮﺟﺪ ﰲ ﺑﻌﻀﻬﻢ‪،‬‬
‫ﻭﻳﻔﻘﺪﻩ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﺴﺎﻫﻠﲔ‪ -‬ﻓﻼ ﻳﻌﲏ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﺃﺯﻛﻰ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪،‬‬
‫ﻭﻻ ﺃ‪‬ﻢ ﺧﲑ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻌﲏ‪ ،‬ﺃﻥ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺃﻓﻜﺎﺭ‪،‬‬
‫ﻭﺃﺧﻼﻕ‪ ،‬ﻭﻋﺎﺩﺍﺕ‪ ،‬ﺳﻠﻴﻢ ﻭﺻﺤﻴﺢ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﻭﺟﺪﺕ ﰲ ﺑﻌﻀﻬﻢ ﺗﻠﻚ ﺍﳋﺼﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺍﳊﻤﻴﺪﺓ‪ ،‬ﻓﻼ ﻳﻌﲏ ﺃ‪‬ﻢ ﻛﻠﻬﻢ ﻛﺬﻟﻚ‪ ،‬ﻭﻻ ﺃﻥ ﻗﻠﻮ‪‬ﻢ ﺳﻠﻴﻤﺔ‪ ،‬ﻭﻛﻴﻒ ﺗﻜﻮﻥ ﺳﻠﻴﻤﺔ ﻭﻫﻲ‬
‫ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻹﳝﺎﻥ؟‬
‫ﻷﻥ ﻫﺬﻩ ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﻫﻲ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﱵ ﺃﹸﻣﺮ ‪‬ﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻫﺬﺍ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻧﻨﺎ ﻻ ﻧﺴﻠﻢ ﺑﺄﻥ ﺗﻠﻚ ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﺗﻮﺟﺪ ﻓﻌﻠﹰﺎ ﺑﲔ ﺍﻟﻜﻔﺎﺭ ﻛﻤﺎ ﻳﺼﻮﺭﻫﺎ‬
‫ﺍﳌﻌﺠﺒﻮﻥ‪ ،‬ﻟﻜﻨﻬﺎ ﻣﻈﺎﻫﺮ ﺗﻮﺟﺪ ﰲ ﺣﺎﻻﺕ‪ ،‬ﻭﰲ ﺃﻓﺮﺍﺩ‪ ،‬ﻭﻣﺎ ﻳﺸﻬﺪ ﺑﻪ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﺍﻵﻥ‬
‫ﻋﺎﻣﺔ ﺃﺧﻼﻗﻬﻢ ﻓﺎﺳﺪﺓ ﻭﺧﺒﻴﺜﺔ‪ ،‬ﻭﻳﻜﺜﺮ ﺑﻴﻨﻬﻢ ﺍﳊﺴﺪ ﻭﺍﻟﻐﺪﺭ ﻭﺍﳋﻴﺎﻧﺔ‪ ،‬ﻭﺍﻟﺒﻐﻲ ﻭﺍﻟﻔﺴﺎﺩ‪،‬‬
‫ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﻔﺠﻮﺭ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ ﻭﺍﻟﻔﺴﺎﺩ ﺍﻷﺧﻼﻗﻲ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﺬﻣﺮﻭﻥ ﻣﻨﻪ ﻫﻢ‪ ،‬ﻭﻳﻘﻠﻖ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻔﻜﺮﻳﻬﻢ ﻭﻋﻘﻼﺀﻫﻢ‪ ،‬ﻭﻣﺼﻠﺤﻴﻬﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻣﺼﻠﺤﻮﻥ‪.‬‬

‫ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﳍﻢ ﺷﺨﺼﻴﺘﻬﻢ ﺍﳌﻤﻴﺰﺓ‪ ،‬ﻭﺃﺧﻼﻗﻬﻢ ﻭﻋﺎﺩﺍ‪‬ﻢ ﺍﻟﻄﻴﺒﺔ‬
‫ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻭﻟﻐﺘﻬﻢ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﻤﺪﻭﺍ ﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﺷﺮﻳﻌﺘﻬﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻫﺪﻱ‬
‫ﻧﺒﻴﻬﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺳﻠﻔﻬﻢ ﺍﻟﺼﺎﱀ‪.‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﲰﺎﺕ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻦ ﻋﺎﺩﺍﺕ‪ ،‬ﻭﺗﻘﺎﻟﻴﺪ‪ ،‬ﻭﺃﺯﻳﺎﺀ‪ ،‬ﻭﺃﳕﺎﻁ ﺳﻠﻮﻙ‪ ،‬ﻓﻌﻠﻰ‬
‫ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺘﺠﻨﺒﻪ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺟﺪﺩﻩ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺃﺣﺪﺛﻮﻩ‪ ،‬ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﺬﻣﻮﻣﺔ‪ ،‬ﻭﲰﺎ‪‬ﺎ‪،‬‬
‫ﻭﺃﻋﺮﺍﻓﻬﺎ ﻭﺗﻘﺎﻟﻴﺪﻫﺎ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﳛﺎﻭﻝ ﺍﻟﻘﻮﻣﻴﻮﻥ ﻭﺍﻟﻮﻃﻨﻴﻮﻥ )ﺍﻟﺬﻳﻦ ﻳﻘﺪﺳﻮﻥ‬
‫ﺍﻷﻭﻃﺎﻥ(‪ ،‬ﻭﺍﻟﺒﻌﺜﻴﻮﻥ ﻭﳓﻮﻫﻢ ﺇﺣﻴﺎﺀﻩ‪ ،‬ﻭﻧﺸﺮﻩ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﲢﺖ ﺷﻌﺎﺭﺍﺕ ﺍﻷﺻﺎﻟﺔ‪،‬‬
‫ﻭﺍﻟﻘﻮﻣﻴﺔ‪ ،‬ﻭﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﻭﺍﻟﺘﻐﲏ ﺑﺎﻷﳎﺎﺩ‪ ،‬ﻭﺍﻟﻔﺨﺮ ﺑﺎﻵﺛﺎﺭ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﱵ ﻻ ﻣﺴﺘﻨﺪ ﳍﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻛﻞ ﻫﺬﺍ ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﻨﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﺬﻣﻮﻣﺔ ﺷﺮﻋ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺃﻟﺒﺴﻮﻩ ﻟﺒﺎﺱ ﺍﻟﺘﻘﺪﻡ‬
‫ﻭﺍﳌﺪﻧﻴﺔ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺴﺎﺑﻊ‬
‫ﻣﱴ ﻳﺒﺎﺡ ﺍﻟﺘﺸﺒﻪ ﺑﻐﲑ ﺍﳌﺴﻠﻤﲔ؟‬
‫ﲟﺎ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺎﺀﺕ ﲟﺎ ﻓﻴﻪ ﺻﻼﺡ ﺍﻟﻨﺎﺱ ﻭﺇﺻﻼﺣﻬﻢ ﻭﲤﻴﺰﺕ ﺑﺎﻟﻴﺴﺮ‬
‫ﻭﺍﻟﺴﻤﺎﺣﺔ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﺍﳌﺼﺎﱀ‪ ،‬ﻭﺩﻓﻊ ﺍﳌﻀﺎﺭ‪ ،‬ﻓﺈﻥ ﻓﻴﻬﺎ ﻟﻠﻀﺮﻭﺭﺍﺕ ﺃﺣﻜﺎﻣ‪‬ﺎ‪ ،‬ﲣﺮﺝ ﺍﳌﺴﻠﻢ ﻣﻦ‬
‫ﺍﳊﺮﺝ ﺣﻴﻨﻤﺎ ﻳﻘﻊ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺆﻟﻒ ﺃﺷﺎﺭ ﺇﱃ ﺃﻣﺮ ﻣﻬﻢ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﺴﺄﻟﺔ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ‬
‫ﺑﺎﻟﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ ﻭﳓﻮﻫﻢ‪ ،‬ﻓﻬﻮ ﺑﻌﺪ ﺃﻥ ﺃﺻ‪‬ﻞ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﺫﻛﺮ ﺃﻥ ﳍﺎ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﻬﻮ ﻳﺬﻛﺮ ﺃﻥ‬
‫ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﻭﺍﺟﻬﺘﻪ ﺣﺎﻟﺔ ﻳﻀﻄﺮ ﻣﻌﻬﺎ ﺇﱃ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﳚﻮﺯ ﻟﻪ ﺫﻟﻚ ﰲ ﺣﺪﻭﺩ‬
‫ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻳﻀﺮﺏ ﻟﺬﻟﻚ ﻣﺜﻠﹰﺎ ﻓﻴﻘﻮﻝ‪:‬‬
‫"ﻭﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻟﻮ ﺃﻥ ﺍﳌﺴﻠﻢ ﺑﺪﺍﺭ ﺣﺮﺏ‪ ،‬ﺃﻭ ﺩﺍﺭ ﻛﻔﺮ ﻏﲑ ﺣﺮﺏ‪ ،‬ﱂ ﻳﻜﻦ ﻣﺄﻣﻮﺭ‪‬ﺍ‬
‫ﺑﺎﳌﺨﺎﻟﻔﺔ ﳍﻢ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﳌﺎ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﺮﺭ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺴﺘﺤﺐ ﻟﻠﺮﺟﻞ‪ ،‬ﺃﻭ‬
‫ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺸﺎﺭﻛﻬﻢ ﺃﺣﻴﺎﻧ‪‬ﺎ ﰲ ﻫﺪﻳﻬﻢ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﺩﻳﻨﻴﺔ‪ :‬ﻣﻦ‬
‫ﺩﻋﻮ‪‬ﻢ ﺇﱃ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻻﻃﻼﻉ ﺇﱃ ﺑﺎﻃﻦ ﺃﻣﻮﺭﻫﻢ؛ ﻹﺧﺒﺎﺭ ﺍﳌﺴﻠﻤﲔ ﺑﺬﻟﻚ‪ ،‬ﺃﻭ ﺩﻓﻊ ﺿﺮﺭ ﻋﻦ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺼﺎﳊﺔ" )‪. (1‬‬
‫ﰒ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻻ ﳚﻮﺯ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ؛ ﻷ‪‬ﺎ ﺷﺮﻋﺖ ﻓﻴﻬﺎ ﺍﳌﺨﺎﻟﻔﺔ )‪. (2‬‬
‫ﻭﻋﻠﻴﻪ‪ :‬ﻓﺒﻬﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻭﺍﶈﺘﺮﺯﺍﺕ ﻭﺍﳌﺼﺎﱀ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ‪ ،‬ﳝﻜﻦ ﻟﻠﻤﺴﻠﻢ ﺃﻥ‬
‫ﻳﺘﺸﺒﻪ ﺑﻐﲑ ﺍﳌﺴﻠﻤﲔ؛ ﻟﺘﺤﻘﻴﻖ ﻣﺼﻠﺤﺔ ﻛﱪﻯ‪ ،‬ﺃﻭ ﺩﻓﻊ ﻣﻀﺮﺓ ﻋﻈﻤﻰ‪ ،‬ﻭﺃﺿﻴﻒ ﺇﱃ ﺫﻟﻚ‪ :‬ﺃﻥ‬
‫ﻻ ﻳﺼﺎﺣﺐ ﻓﻌﻠﻪ ﻫﺬﺍ‪ :‬ﺍﺳﺘﺤﻼﻝ ﳏﺮﻡ‪ ،‬ﺃﻭ ﺗﺮﻙ ﻭﺍﺟﺐ‪ ،‬ﺃﻭ ﺇﺧﻼﻝ ﺑﻌﻘﻴﺪﺓ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻻ ﻳﺴﺎﻓﺮ ﺇﱃ ﺑﻼﺩ ﻏﲑ ﺇﺳﻼﻣﻴﺔ ﻟﻐﲑ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﻣﺼﻠﺤﺔ‬
‫ﻛﱪﻯ؛ ﻷﻥ ﺫﻟﻚ ﻳﻮﻗﻌﻪ ﰲ ﳐﺎﻟﻔﺎﺕ ﺷﺮﻋﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻋﻨﺪ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﻟﻜﻔﺎﺭ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪) :‬ﺹ‪. (٤٧١‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪) :‬ﺹ‪. (٤٧١‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻣﻦ‬
‫ﰲ ﺍﻷﻋﻴﺎﺩ ﻭﺍﻻﺣﺘﻔﺎﻻﺕ ﺍﻟﺒﺪﻋﻴﺔ‬
‫ﺇﻥ ﻣﺴﺄﻟﺔ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﺍﻻﺣﺘﻔﺎﻻﺕ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﻣﻦ ﺃﺷﺪ ﻭﺃﺧﻄﺮ ﻣﺎ ﺗﺴﺎﻫﻞ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ‪،‬‬
‫ﺑﻌﺪ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻓﻘﺪ ﺳﺎﺭﻉ ﻛﺜﲑ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻷﻣﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﰲ ﺃﻋﻴﺎﺩﻫﺎ‪،‬‬
‫ﻭﺍﺣﺘﻔﺎﻻ‪‬ﺎ‪.‬‬
‫ﻓﺄﺣﺪﺙ ﺑﻌﻀﻬﻢ ﺑﺪﻋﺔ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﺍﻻﺣﺘﻔﺎﻝ ﺑﻠﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﺍﻟﻮﻃﻨﻴﺔ ﻭﺍﻟﻘﻮﻣﻴﺔ‪ -‬ﺍﻟﱵ ﺗﺰﺩﺍﺩ ﻳﻮﻣ‪‬ﺎ ﺑﻌﺪ ﻳﻮﻡ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ -‬ﻭﻏﲑﻫﺎ ﺇﳕﺎ ﻫﻲ ﻣﻦ‬
‫ﺍﻷﻏﻼﻝ ﻭﺍﻵﺻﺎﺭ ﺍﻟﱵ ﺍﺑﺘﻠﻴﺖ ‪‬ﺎ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‪.‬‬
‫ﻟﺬﻟﻚ ﳒﺪ ﺃﻥ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺃﻃﺎﻝ ﰲ ﻣﺴﺄﻟﺔ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺃﺷﺎﺭ ﰲ ﺃﻭﻝ‬
‫ﺍﻟﻜﺘﺎﺏ‪ -‬ﻛﻤﺎ ﺫﻛﺮﺕ‪ -‬ﺃ‪‬ﺎ ﻫﻲ ﺳﺒﺐ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻏﲑﻫﺎ ﺟﺎﺀ ﺗﺎﺑﻌ‪‬ﺎ ﳍﺎ‪.‬‬
‫ﻓﻘﺪ ﺑﻴ‪‬ﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺸﺮﻉ ﻟﻠﻤﺴﻠﻤﲔ ﺇﻻ ﻋﻴﺪﻳﻦ‪ ،‬ﳘﺎ ﻋﻴﺪ ﺍﻷﺿﺤﻰ‪ ،‬ﻭﻋﻴﺪ ﺍﻟﻔﻄﺮ‪،‬‬
‫ﻭﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪‬ﻰ ﻋﻦ ﺍﲣﺎﺫ ﺍﻷﻋﻴﺎﺩ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺃﻋﻴﺎﺩ‪‬ﺍ‬
‫ﺟﺪﻳﺪﺓ‪ ،‬ﺃﻭ ﺃﻋﻴﺎﺩ‪‬ﺍ ﻗﺪﳝﺔ ﺗ‪‬ﺤﻴﺎ‪.‬‬
‫ﻛﻤﺎ ﺑﻴ‪‬ﻦ ﺃﻥ ﻣﺴﺄﻟﺔ ﺍﻷﻋﻴﺎﺩ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺘﻌﺒﺪﻳﺔ‪ ،‬ﺍﻟﱵ ﻻ ﳚﻮﺯ ﺍﻻﺑﺘﺪﺍﻉ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﻻ ﺍﻟﺰﻳﺎﺩﺓ ﻭﻻ ﺍﻟﻨﻘﺺ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺇﺣﺪﺍﺙ ﺃﻋﻴﺎﺩ ﻏﲑ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻛﻤﺎ ﺑﻴ‪‬ﻦ ﺃﻥ ﻛﻞ ﺍﺟﺘﻤﺎﻉ ﻋﺎﻡ ﳛﺪﺛﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻌﺘﺎﺩﻭﻧﻪ‪ ،‬ﰲ ﺯﻣﺎﻥ ﻣﻌﲔ ﺃﻭ ﻣﻜﺎﻥ ﻣﻌﲔ‪،‬‬
‫ﺃﻭ ﳘﺎ ﻣﻌ‪‬ﺎ‪ ،‬ﻓﺈﻧﻪ ﻋﻴﺪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻛﻞ ﺃﺛﺮ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﻘﺪﳝﺔ ﺃﻭ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﳛﻴﻴﻪ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﻳﺮﺗﺎﺩﻭﻧﻪ؛ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻋﻴﺪ‪‬ﺍ؛ ﻭﺫﻟﻚ ﻛﺄﺳﻮﺍﻕ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ‪ ،‬ﻭﺃﻭﺛﺎ‪‬ﺎ‪.‬‬
‫ﻓﻘﺪ ﻛﺎﻥ ﻟﻠﻨﺎﺱ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺃﻋﻴﺎﺩ ﺯﻣﺎﻧﻴﺔ ﻭﻣﻜﺎﻧﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻭﻛﻠﻬﺎ ﺣﺮ‪‬ﻣﻬﺎ ﺍﻹﺳﻼﻡ‬
‫ﻭﺃﻣﺎ‪‬ﺎ‪ ،‬ﻭﺷﺮﻉ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻴﺪﻳﻦ ﻓﻘﻂ‪.‬‬
‫ﻓﻘﺪ ﺩﻟﺖ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺫﻟﻚ ﺑﻮﺿﻮﺡ ﻭﺻﺮﺍﺣﺔ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﻓﻌﻞ ﺍﳌﺴﻠﻤﲔ ﰲ ﺻﺪﺭ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﲨﺎﻋﻬﻢ‪ ،‬ﻭﻣﺎ ﺃﹸﺛﺮ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﳛﺼﻰ‪،‬‬

‫‪٣٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺍﻟﻜﺜﲑ ﻣﻨﻪ‪.‬‬

‫ﻓﺈﺫﺍ ﻋﺮﻓﻨﺎ ﺫﻟﻚ‪ ،‬ﻭﻋﺮﻓﻨﺎ ﺃﻥ ﻣﺎ ﺷﺎﻉ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻋﻴﺎﺩ ﻭﺍﺣﺘﻔﺎﻻﺕ ﱂ ﻳﻜﻦ ﻳﻔﻌﻠﻪ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﺑﻞ ‪‬ﻰ ﻋﻨﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﻮﻥ‬
‫ﺧﻼﻝ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺿﻠﺔ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻨﻬﻮﻥ ﻋﻨﻪ ﻭﳛﺬﺭﻭﻥ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻪ؛ ﻓﻬﺬﺍ‬
‫ﻳﻜﻔﻲ ﻟﻠﺤﻜﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﻭﺍﻻﺣﺘﻔﺎﻻﺕ ﺍﶈﺪﺛﺔ ﺑﺄ‪‬ﺎ ﺩﺳﻴﺴﺔ ﻣﻦ ﺩﺳﺎﺋﺲ ﺍﳌﺒﻄﻠﲔ‪،‬‬
‫ﻭﻏﻔﻠﺔ ﻭﺟﻬﻞ ﻣﻦ ﺃﻛﺜﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻬﻤﺎ ﺑﺮﺭﻫﺎ ﺍﻟﻨﺎﺱ ﻭﺭﺿﻮﻫﺎ‪ ،‬ﻭﺍﻟﺘﻤﺴﻮﺍ ﳍﺎ ﺍﻟﻔﺘﺎﻭﻯ‬
‫ﻭﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﱵ ﻻ ﺗﺴﺘﻨﺪ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻓﺄﻱ ﻋﻴﺪ ﺃﻭ ﺍﺣﺘﻔﺎﻝ ﻟﻴﺲ ﻟﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﺃﺻﻞ‪ ،‬ﻭﱂ ﻳﻌﻬﺪ ﰲ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻓﺈﳕﺎ ﻗﺎﻡ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻳﻘﺎﻝ ﳌﻦ ﻓﻌﻠﻪ‬
‫ﻭﻟﻦ ﳚﺪﻭﺍ ﺇﻻ ﻗﻮﻝ ﻣﻦ‬ ‫)‪(1‬‬
‫ﺃﻭ ﺃﺣﻠﻪ‪{ ÇÊÊ È šúüÏ%ω»|¹ óOçGZà2 bÎ) öNà6uZ»ydö•ç/ (#qè?$yd } :‬‬

‫ﺳﺒﻘﻮﻫﻢ‪. (2) { ÇËËÈ tbr߉tGôg•B NÏdÌ•»rO#uä #’n?tã $¯RÎ)ur 7p¨Bé& #’n?tã $tRuä!$t/#uä !$tRô‰y`ur $¯RÎ) } :‬‬
‫ﻭﺇﻥ ﺃﻗﻮﻯ ﺣﺠﺔ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﳌﺘﺸﺒﺜﻮﻥ ‪‬ﺬﻩ ﺍﻷﻋﻴﺎﺩ ﻭﺍﻻﺣﺘﻔﺎﻻﺕ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻗﻮﳍﻢ ﺑﺄﻥ‬
‫ﺫﻟﻚ‪ -‬ﺧﺎﺻﺔ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ‪ -‬ﳑﺎ ﺗﻌﺎﺭﻑ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﻋﻠﻤﻪ ﻭﺭﺿﻴﻪ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﳌﻌﺘﱪﻳﻦ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ‪ ،‬ﻭﻫﻲ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻟﺔ‪.‬‬
‫ﻓﻴﻘﺎﻝ ﳍﻢ‪ :‬ﻫﺬﻩ ﺩﻋﻮﻯ ﻭﺍﻫﻴﺔ؛ ﻷ‪‬ﺎ‪:‬‬
‫ﺃﻭﻟﹰﺎ ‪ :‬ﻻ ﺗﺴﺘﻨﺪ ﺇﱃ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺛﺎﻧﻴ‪‬ﺎ ‪ :‬ﱂ ﻳﺘﻌﺎﺭﻑ ﻋﻠﻰ ﺫﻟﻚ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﱂ ﻳﺮﺿﻪ ﲨﻴﻊ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺑﻞ ﻭﻻ‬
‫ﺍﳌﻌﺘﱪﻭﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﱂ ﲡﺘﻤﻊ ﻋﻠﻴﻪ ﺍﻷﻣﺔ‪ ،‬ﻓﺈﻧﻪ ﻣﻨﺬ ﺃﻥ ﺍﺳﺘﺤﺪﺛﺖ ﻫﺬﻩ ﺍﳌﺒﺘﺪﻋﺎﺕ ﺇﱃ ﺍﻟﻴﻮﻡ ﻻ‬
‫ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﻣﺔ ﺗﻨﻜﺮﻫﺎ ﻭﺗﺒﲔ ﻟﻠﻤﺴﻠﻤﲔ ﺍﳊﻖ‪ ،‬ﻭﺗﻨﺼﺢ ﻟﻸﻣﺔ ﻭﺗﺮﺷﺪﻫﺎ ﺇﱃ ﺍﻟﻄﺮﻳﻖ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١١١‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٢‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺍﻟﺬﻱ ﺳﻨ‪‬ﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺳﻠﻜﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ‬
‫ﺍﻟﺼﺎﱀ‪ .‬ﻭﻣﺎ ﺩﻋﻮﺓ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﰒ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﰒ ﺩﻋﻮﺓ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﻭﺳﺎﺋﺮ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ -‬ﲞﺎﻓﻴﺔ ﻋﻠﻰ ﺃﺣﺪ‪ ،-‬ﻭﱂ ﻳﻔﻌﻞ ﺫﻟﻚ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﻮﻥ‪ ،‬ﻭﻻ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻔﺎﺿﻠﺔ ﻛﺎﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﺳﺎﺋﺮ ﺃﺋﻤﺔ ﺍﳍﺪﻯ‬
‫ﺍﳌﻬﺘﺪﻳﻦ‪.‬‬
‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ ،‬ﻣﻦ ﺃﺳﻮﺃ ﻋﺼﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﺍﳓﺮﺍﻓﹰﺎ‪ ،‬ﺇﻻ ﺃﻧﻨﺎ ﳒﺪ‬
‫ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﻻ ﺗﺰﺍﻝ‪ -‬ﲝﻤﺪ ﺍﷲ‪ -‬ﺗﻨﻜﺮ ﻫﺬﻩ ﺍﳌﺒﺘﺪﻋﺎﺕ‪ ،‬ﻭﺗﺼﺪﻉ ﺑﺎﳊﻖ‪ ،‬ﻭﲢﺬﺭ ﺍﳌﺴﻠﻤﲔ‬
‫ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﺈﻥ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﺍﺑﺘﻼﺀ ﺑﺎﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ‪-‬‬
‫ﺧﺎﺻﺔ ﺍﻷﻋﻴﺎﺩ ﻭﺍﻻﺣﺘﻔﺎﻻﺕ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﻭﺑﺪﻉ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﺍﻟﺒﺪﻉ ﺍﻟﱵ ﺗﻘﺎﻡ ﺣﻮﻝ ﺍﻟﻘﺒﻮﺭ‪-‬‬
‫ﺗﻮﺟﺪ ﻓﻴﻬﺎ ﻃﺎﺋﻔﺔ ﺗﻨﻜﺮ ﻫﺬﻩ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﲢﺎﺭ‪‬ﺎ‪ ،‬ﻭﺗﺮﺷﺪ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻨﺎﺻﺤﻬﻢ ﺑﻌﺪﻡ ﺍﻟﻮﻗﻮﻉ‬
‫ﻓﻴﻬﺎ‪ ،‬ﺑﺼﺮﺍﺣﺔ ﻭﺟﺮﺃﺓ ﻭﺷﺠﺎﻋﺔ‪ ،‬ﻛﺠﻤﺎﻋﺔ ﺃﻧﺼﺎﺭ ﺍﻟﺴﻨﺔ ﺍﶈﻤﺪﻳﺔ ﰲ ﺍﻟﺴﻮﺩﺍﻥ‪ ،‬ﻭﰲ ﻣﺼﺮ‪،‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﻌﻴﺎﺕ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺗﺒﻄﻞ ﺩﻋﻮﻯ ﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻭﺣﺎﺷﺎﻫﺎ ﺃﻥ ﲡﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻟﺔ‪.‬‬
‫ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﻓﺼﻠﻪ ﺍﳌﺆﻟﻒ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮﻯ ﰲ ﲢﺮﱘ ﺍﻷﻋﻴﺎﺩ ﺍﳌﺒﺘﺪﻋﺔ ﻭﺍﻟﻨﻬﻲ‬
‫ﻋﻨﻬﺎ‪ ،‬ﻭﺿﺮﺭﻫﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬
‫* ﺃﻥ ﺍﻷﻋﻴﺎﺩ ﻣﻦ ﲨﻠﺔ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﳌﻨﺎﺳﻚ‪ ،‬ﻛﺎﻟﻘﺒﻠﺔ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﻟﻴﺴﺖ ﳎﺮﺩ‬
‫ﻋﺎﺩﺍﺕ‪ ،‬ﻭﻫﻨﺎ ﻳﻜﻮﻥ ﺃﻣﺮ ﺍﻟﺘﺸﺒﻪ ﻭﺍﻟﺘﻘﻠﻴﺪ ﻓﻴﻬﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺃﺷﺪ ﻭﺃﺧﻄﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﺸﺮﻳﻊ ﺃﻋﻴﺎﺩ‬
‫ﱂ ﻳﺸﺮﻋﻬﺎ ﺍﷲ ﻳﻜﻮﻥ ﺣﻜﻤ‪‬ﺎ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻭﻗﻮﻟﹰﺎ ﻋﻠﻰ ﺍﷲ ﺑﻐﲑ ﻋﻠﻢ‪ ،‬ﻭﺍﻓﺘﺮﺍﺀ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺍﺑﺘﺪﺍﻋ‪‬ﺎ ﰲ ﺩﻳﻨﻪ‪.‬‬
‫* ﺃﻥ ﺍﻷﻋﻴﺎﺩ ﻭﺍﻻﺣﺘﻔﺎﻻﺕ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻣﻦ ﺷﻌﺎﺋﺮ ﺃﺩﻳﺎ‪‬ﻢ ﺍﻟﺒﺎﻃﻠﺔ‬
‫ﺍﶈﺮﻓﺔ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﺘﺸﺒﻬﻮﺍ ﲟﺎ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻜﻔﺎﺭ ﻭﺷﻌﺎﺋﺮﻫﻢ ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬
‫* ﺃﻥ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻓﻴﻬﺎ‪ ،‬ﻣﻌﺼﻴﺔ؛ ﻷﻧﻪ‪ :‬ﺇﻣﺎ ﻣﺒﺘﺪﻉ ﰲ ﺩﻳﻨﻬﻢ ﺃﺻﻠﹰﺎ‪ ،‬ﻭﺇﻣﺎ‬
‫ﻣﻨﺴﻮﺥ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻓﻬﻮ ﲟﱰﻟﺔ ﺻﻼﺓ ﺍﳌﺴﻠﻢ ﻟﺒﻴﺖ ﺍﳌﻘﺪﺱ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫* ﺇﺫﺍ ﻓﻌﻞ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻷﻋﻴﺎﺩ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻓﺴﻴﺆﺩﻱ ﺫﻟﻚ ﺇﱃ ﻓﻌﻞ ﺍﻟﻜﺜﲑ؛ ﻷﻥ‬
‫ﻫﺬﺍ ﺃﻣﺮ ﻻ ﺿﺎﺑﻂ ﻟﻪ ﺇﻻ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻣﻦ ﰒ ﺗﻜﺜﺮ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﺗﺸﻐﻞ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﻋﺒﺎﺩ‪‬ﻢ‪ ،‬ﻭﻋﻦ‬
‫ﺃﻣﻮﺭ ﻣﻌﺎﺷﻬﻢ ﻭﻣﺼﺎﳊﻬﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺙ ﻓﻌﻠﹰﺎ ﺍﻵﻥ‪ ،‬ﻓﻜﻞ ﺑﻠﺪ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻟﻪ ﺃﻋﻴﺎﺩ ﻭﺍﺣﺘﻔﺎﻻﺕ‪ ،‬ﻓﻌﻴﺪ‬
‫ﳌﻴﻼﺩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺁﺧﺮ ﳌﻴﻼﺩ ﺍﻟﺮﺋﻴﺲ‪ ،‬ﻭﺛﺎﻟﺚ ﻟﻠﻮﻃﻦ‪ ،‬ﻭﺭﺍﺑﻊ‬
‫ﻟﻼﺳﺘﻘﻼﻝ‪ ،‬ﻭﺧﺎﻣﺲ ﻟﻼﻋﺘﻼﺀ‪ ،‬ﻭﺳﺎﺩﺱ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻭﺳﺎﺑﻊ ﻟﻠﻄﻔﻞ‪ ،‬ﻭﺛﺎﻣﻦ ﻟﻸﻡ‪ ،‬ﻭﺗﺎﺳﻊ ﻟﻠﺮﺑﻴﻊ‪.‬‬
‫ﻭﻋﺎﺷﺮ ﻟﻠﻨﺼﺮ! ﺇﱁ ﳑﺎ ﻻ ﳛﺼﻰ ﻣﻦ ﺍﻷﻋﻴﺎﺩ ﺍﻟﱵ ﺃﻭﳍﺎ ﻗﹶﻄﹾﺮ‪ ،‬ﻭﺁﺧﺮﻫﺎ ﻃﻮﻓﺎﻥ‪ ،‬ﺑﻞ ﻟﻘﺪ‬
‫ﻭﺻﻠﺖ ﻗﺎﺋﻤﺔ ﺍﻷﻋﻴﺎﺩ ﺍﳌﺒﺘﺪﻋﺔ ﰲ ﺑﻌﺾ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻣﻀﺎﻫﺎﺓ‬
‫ﻟﺪﻳﻦ ﺍﷲ‪.‬‬
‫* ﻭﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﻣﺎ ﺗﺴﺘﱰﻓﻪ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﳉﻬﻮﺩ‪ ،‬ﻭﺍﻟﻄﺎﻗﺎﺕ‬
‫ﻭﺍﻷﻭﻗﺎﺕ‪ ،‬ﺍﻟﱵ ﺗﻀﻴﻊ ﻫﺪﺭ‪‬ﺍ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺳﺒﻴﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺗﺸﻐﻠﻬﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﻋﻦ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﺮﻭﺽ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﺍﷲ‪ ،‬ﻭﺳﻨﻬﺎ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﻔﺘﺎﺡ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻌﺒﺚ ﻭﺍ‪‬ﻮﻥ ﻭﺍﻻﳓﻼﻝ ﰲ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻓﻬﻞ ﻳﻔﻄﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺒﻴﺤﻮﻥ ﻟﻠﻤﺴﻠﻤﲔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﻭﺍﻻﺣﺘﻔﺎﻻﺕ‪،‬‬
‫ﻭﻳﺸﺮﻋﻮ‪‬ﺎ ﳍﻢ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻹﺳﻼﻡ ﱂ ﳛﺮﻡ ﻫﺬﺍ؟ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻋﻤﻴﺖ ﺑﺼﺎﺋﺮﻫﻢ ﻋﻦ‬
‫ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻓﻬﻞ ﻋﻤﻴﺖ ﺃﺑﺼﺎﺭﻫﻢ ﻋﻦ ﺍﻟﻮﺍﻗﻊ؟ ﻟﻜﻦ ﻣﻦ ﱂ ﳚﻌﻞ ﺍﷲ ﻟﻪ ﻧﻮﺭ‪‬ﺍ‪ ،‬ﻓﻤﺎ ﻟﻪ ﻣﻦ ﻧﻮﺭ‪.‬‬
‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺘﻨﺒﻴﻪ ﻫﻨﺎ‪ ،‬ﺍﻟﺘﻨﻮﻳﻪ ﲟﺎ ﺃﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ -‬ﺍﻟﺒﻼﺩ‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ‪ -‬ﺣﻴﺚ ﻃﻬﺮ ﺃﺭﺿﻬﺎ ﻭﺃﻫﻠﻬﺎ ﲝﻤﺪ ﺍﷲ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﱵ‬
‫ﺗﻘﺎﻡ ﺣﻮﻝ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ ﺍﻟﺒﺪﻉ ﻓﻴﻬﺎ ﲝﻤﺪ ﺍﷲ ﻣﻜﺒﻮﺗﺔ‪ ،‬ﺑﻘﻮﺓ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻗﻮﺓ‬
‫ﺍﳊﺠﺔ‪ ،‬ﻭﻗﻮﺓ ﺍﻟﺴﻠﻄﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺁﺛﺎﺭ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﻫﺬﻩ‬
‫ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﳚﺐ ﺃﻥ ﺗﺸﻜﺮﻫﺎ ﻭﺗﺮﻋﺎﻫﺎ‪ ،‬ﻭﲢﺎﻓﻆ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺗﻌﺾ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﻖ ﺃﻭﱄ ﺍﻷﻣﺮ ‪‬ﺬﻩ ﺍﻟﺒﻼﺩ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ‬
‫ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻟﲑﻋﻮﻫﺎ ﺣﻖ ﺭﻋﺎﻳﺘﻬﺎ‪ ،‬ﻭﻳﺄﺧﺬﻭﺍ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﺴﻔﻬﺎﺀ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﺇﻳﻘﺎﻉ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﲟﺎ ﺍﺑﺘ‪‬ﻠﻲ ﺑﻪ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﳌﺨﺎﻟﻔﺎﺕ ﻭﺍﻻﳓﺮﺍﻓﺎﺕ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺘﺎﺳﻊ‬
‫ﰲ ﺍﻟﺮﻃﺎﻧﺔ‬
‫ﻟﻨﺎ ﻭﻗﻔﺔ ﻋﻨﺪ ﻣﺎ ﻳﺴﻤﻴﻪ ﺍﳌﺆﻟﻒ "ﺍﻟﺮﻃﺎﻧﺔ"‪ ،‬ﻭﻫﻮ ﺗﻌﻠﻢ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻜﻠﻤﻬﻢ ﺑﻐﲑ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻠﺤﺔ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﻟﱵ ﲢﺘﺎﺝ‬
‫ﺇﱃ ﲝﺚ ﻃﻮﻳﻞ‪ ،‬ﻭﺍﺳﺘﺠﻼﺀ ﻟﻠﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺍﳌﻔﺼﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﺴﺖ ﻫﻨﺎ ﺃﻧﺘﺰﻉ ﻭﻻ ﺃﺻﺪﺭ‬
‫ﺃﺣﻜﺎﻣ‪‬ﺎ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺃﺳﺘﺨﻠﺺ ﻓﻮﺍﺋﺪ ﻭﺗﻮﺟﻴﻬﺎﺕ ﻣﻦ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻳﺒﲔ ﻟﻨﺎ ﺍﳊﻜﻢ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻣﻮﺍﻗﻒ ﺍﻟﺴﻠﻒ ﳓﻮ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺁﺛﺎﺭﻫﺎ ﻋﻠﻰ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﻣﻌﺘﻘﺪﻫﻢ‪.‬‬
‫ﻓﻘﺪ ﺑﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥ ﻟﻠﺼﺤﺎﺑﺔ ﻣﻮﺍﻗﻒ ﻣﻌﺮﻭﻓﺔ ﳓﻮ ﺫﻟﻚ‪ ،‬ﺗﺘﻤﺜﻞ ﺑﻘﻮﻝ ﻋﻤﺮ‪" :‬ﺇﻳﺎﻛﻢ ﻭﺭﻃﺎﻧﺔ‬
‫ﺍﻷﻋﺎﺟﻢ" ﻓﻜﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺃﻥ ﻳﺘﻜﻠﻢ ﺍﳌﺴﻠﻢ ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻋﺘﻴﺎﺩ ﻭﺍﻟﺪﻭﺍﻡ‪ ،‬ﻭﻟﻐﲑ‬
‫ﺿﺮﻭﺭﺓ‪.‬‬
‫ﺃﻣﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻣﺎ ﺗﻘﺘﻀﻴﻪ ﻣﺼﻠﺤﺔ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺟﺎﺋﺰ‪ ،‬ﻭﻗﺪ‬
‫ﺟﺎﺀﺕ ﺍﻟﺴﻨﺔ ﺑﻪ‪ ،‬ﻓﻘﺪ } ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺃﻥ‬

‫ﻳﺘﻌﻠﻢ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ { )‪ ، (1‬ﻟﻐﺔ ﻳﻬﻮﺩ‪ ،‬ﻟﻴﻘﺮﺃ ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻳﻜﺘﺐ ‪‬ﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻳﺘﺮﺟﻢ ﻛﻼﻣﻬﻢ‪،‬‬
‫ﻭﻳﺄﻣﻦ ﻣﻜﺮﻫﻢ‪.‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﻛﺘﺒﻮﺍ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺇﱃ ﺃﻥ‬
‫ﺻﺎﺭﺕ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻌﺮﻳﺒﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻀﻄﺮﻳﻦ ﳌﺨﺎﻃﺒﺔ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﺩﺧﻠﺖ‬
‫ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﺍﻟﻔﺘﻮﺡ ﺑﻠﻐﺎ‪‬ﺎ ﻛﺬﻟﻚ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺘﻜﻠﻢ ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﲑ ﺿﺮﻭﺭﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﻠﻒ ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻧﻪ ﺃﺷﺪ ﺍﻟﻜﺮﺍﻫﻴﺔ‪،‬‬
‫ﻭﻳﻨﻬﻮﻥ ﻋﻨﻪ‪ ،‬ﻭﳍﻢ ﰲ ﺫﻟﻚ ﺃﻗﻮﺍﻝ ﻣﻌﺮﻭﻓﺔ ﺳﺮﺩ ﺍﳌﺆﻟﻒ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻏﲑﻫﺎ ﺷﻌﺎﺭ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻟﺬﻟﻚ ﳌﺎ ﻓﺘﺤﻮﺍ‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻭﺍﻵﺩﺍﺏ )‪ ، (٢٧١٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻌﻠﻢ )‪ ، (٣٦٤٥‬ﺃﲪﺪ )‪. (١٨٢/٥‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻷﻣﺼﺎﺭ‪ ،‬ﺳﺎﺭﻋﻮﺍ ﺇﱃ ﺗﻌﻠﻴﻢ ﺃﻫﻠﻬﺎ ﺍﻟﻌﺮﺑﻴﺔ ﺣﱴ ﺳﺮﺕ ﺳﺮﻳﺎﻥ ﺍﻟﻨﻮﺭ ﰲ ﺍﻟﻈﻼﻡ‪ ،‬ﺭﻏﻢ ﺻﻌﻮﺑﺔ‬
‫ﺫﻟﻚ ﻭﻣﺸﻘﺘﻪ‪.‬‬
‫ﻓﺎﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻟﻐﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﻳﺘﺄﺗﻰ ﻓﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻬﻤ‪‬ﺎ ﺻﺤﻴﺤ‪‬ﺎ‬
‫ﺳﻠﻴﻤ‪‬ﺎ ﺇﻻ ‪‬ﺎ‪ ،‬ﻓﻬﻲ ﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ ﺍﻹﺳﻼﻡ ﻭﺿﺮﻭﺭﻳﺎﺗﻪ‪ ،‬ﻭﺇﳘﺎﳍﺎ ﻭﺍﻟﺘﺴﺎﻫﻞ ‪‬ﺎ ﻻ ﺑﺪ ﺃﻥ‬
‫ﻳﻀﻌﻒ ﻣﻦ ﻓﻬﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺍﳉﻬﻞ ﺑﻪ‪.‬‬
‫ﻭﺃﺭﻯ ﺃﻧﻪ ﻣﻦ ﺍﳋﻄﺄ ﺍﻟﻔﺎﺩﺡ‪ :‬ﻣﺰﺍﲪﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﰲ ﻣﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻢ ﰲ‬
‫ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ )‪ (1‬ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻰ ﺍﳋﺼﻮﺹ‪.‬‬
‫ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺃﻱ ﻣﱪﺭ ﳚﻌﻞ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﺗﻔﺮﺽ ﰲ ﺍﳌﺪﺍﺭﺱ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻄﻠﺒﺔ‪ ،‬ﻭﻻ‬
‫ﻋﻠﻰ ﻏﺎﻟﺒﻬﻢ‪ ،‬ﻭﰲ ﻛﻞ ﺍﳌﺴﺘﻮﻳﺎﺕ‪ ،‬ﻭﺍﻟﻮﺍﻗﻊ ﻳﺜﺒﺖ ﻣﺎ ﺃﻗﻮﻟﻪ‪ ،‬ﻓﺈﻥ ﻃﻼﺏ ﺍﳌﺪﺍﺭﺱ ﺍﻟﱵ ﺗﻔﺮﺽ‬
‫ﻓﻴﻬﺎ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻫﻢ ﺃﺿﻌﻒ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﰲ ﺣﲔ ﺃ‪‬ﻢ ﱂ ﻳﻜﺘﺴﺒﻮﺍ ﻣﻦ‬
‫ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﺷﻴﺌﹰﺎ ﻳﺬﻛﺮ‪ ،‬ﻓﻬﻢ ﻛﺎﳌﻨﺒﺖ‪ :‬ﻻ ﻇﻬﺮ‪‬ﺍ ﺃﺑﻘﻰ‪ ،‬ﻭﻻ ﺃﺭﺿ‪‬ﺎ ﻗﻄﻊ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﺸﻜﻞ‬
‫ﻋﺒﺌﹰﺎ ﺛﻘﻴﻠﹰﺎ‪ ،‬ﻭﺷﺒﺤ‪‬ﺎ ﳐﻴﻔﹰﺎ ﺃﻣﺎﻡ ﺃﻏﻠﺐ ﺍﻟﻄﻠﺒﺔ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻗﺪ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺿﺮﻭﺭﺓ ﻟﻠﺪﻭﻝ ﻟﺘﻌﻠﻢ ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﳚﺐ ﺃﻥ‬
‫ﻳﺘﻌﻠﻤﻬﺎ ﻣﻦ ﻳﻘﻊ ﺍﻻﺧﺘﻴﺎﺭ ﻋﻠﻴﻪ ﳊﺎﺟﺔ ﺍﻷﻣﺔ‪ ،‬ﺃﻭ ﺗﻔﺮﺽ ﺫﻟﻚ ﻋﻠﻴﻪ ﻃﺒﻴﻌﺔ ﻋﻤﻠﻪ ﺃﻭ ﺩﺭﺍﺳﺘﻪ‪،‬‬
‫ﻓﺘﺘﻌﻠﻢ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﻟﻐﺎﺕ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﺑﻘﺪﺭ ﺍﳊﺎﺟﺔ‪ ،‬ﺃﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻠﻐﺔ ﺍﻟﺪﺧﻴﻠﺔ‬
‫ﻣﻔﺮﻭﺿﺔ ﻋﻠﻰ ﻛﻞ ﻧﺎﺷﺌﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻬﺬﺍ ﻣﺎ ﺃﺭﻯ ﺃﻧﻪ ﺧﻄﺄ‪ ،‬ﻭﳜﺎﻟﻒ ﺣﻜﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﱂ‬
‫ﻳﺄﺕ ﺇﻻ ﻋﻦ ﺟﻬﻞ‪ ،‬ﺃﻭ ﺇﻋﺠﺎﺏ ﺑﺎﻷﻋﺎﺟﻢ‪ ،‬ﺃﻭ ﻗﺼﺪ ﺇﻓﺴﺎﺩ ﺷﺒﺎﺏ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻰ‬
‫ﻟﻐﺘﻬﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻭ ﻋﻦ ﻗﺼﻮﺭ ﰲ ﺍﻟﺘﻔﻜﲑ ﻳﻜﻮﻥ ﺳﺒﺒﻪ ﺣﺐ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ‪.‬‬

‫)‪ (1‬ﻛﺎﻧﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﻟﻐﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺣﱴ ﺟﺎﺀ ﺍﻻﺣﺘﻼﻝ ﻓﺤﺎﺭﺏ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺣﻞﹼ ﳏﻠﻬﺎ‬
‫ﺍﻟﻠﻐﺎﺕ ﺍﻟﻘﻮﻣﻴﺔ ﻟﻜﻞ ﺑﻠﺪ ‪ ،‬ﺃﻭ ﺇﺣﺪﻯ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺧﺎﺻﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ‪ ،‬ﳑﺎ ﺃﺑﻌﺪ ﺍﻟﺸﻌﻮﺏ ﺍﳌﺴﻠﻤﺔ ﻋﻦ ﻓﻬﻢ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﻌﺎﺷﺮ‬
‫ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ‬
‫ﻟﻘﺪ ﺃﺧﻄﺄ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﳌﺘﺄﺧﺮﺓ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺑﺄﻥ‬
‫ﺍﻟﺒﺪﻋﺔ ﺗﻨﻘﺴﻢ ﺇﱃ‪ :‬ﺣﺴﻨﺔ‪ ،‬ﻭﻗﺒﻴﺤﺔ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺴﺖ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻭﺃﻧﺎ ﻣﺎ ﺍﺭﺗﻀﺎﻩ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﻭﺗﻌﺎﺭﻓﻮﺍ ﻋﻠﻴﻪ ﻻ ﻳﻜﻮﻥ ﺑﺪﻋﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻛﻠﻬﺎ ﺇﳕﺎ ﺣﺪﺛﺖ ﺑﻌﺪ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺎﺿﻠﺔ‪.‬‬
‫ﻓﺎﺳﺘﻄﺎﻉ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺃﻥ ﻳﺆﺻﻞ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻳﺴﺘﻘﺮﺉ ﺃﺩﻟﺘﻬﺎ‪ ،‬ﻭﻳﺒﲔ ﺃﺣﻜﺎﻣﻬﺎ‪،‬‬
‫ﻭﻭﺟﻪ ﺍﳋﻄﺄ ﻓﻴﻬﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫* ﺑﻴ‪‬ﻦ ﺃﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﺑﺼﺮﻳﺢ ﺍﻟﺴﻨﺔ ﻭﻣﻨﻄﻮﻗﻬﺎ‪ ،‬ﺣﻴﺚ ﺫﻛﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫)‪(3‬‬
‫ﻭﺃﻥ } ﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎ‪‬ﺎ {‬ ‫)‪(2) (1‬‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻥ } ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ {‬

‫ﻭﺃﻥ } ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ { )‪ (5) (4‬ﻭﻣﺎ ﺯﻋﻤﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪،‬‬
‫ﻓﻬﻮ ﻣﺼﺎﺩﻡ ﻟﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻣﺸﺎﻗﱠﺔ ﻟﻪ‪.‬‬
‫* ﺃﻥ ﺍﻟﺒﺪﻉ ﺍﻟﱵ ﻫﻲ ﳏﻞ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﻫﻲ ﻣﺎ ﺃﺣﺪﺛﻪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺷﺮﺍﺋﻌﻪ‪ ،‬ﻛﺎﻷﻋﻴﺎﺩ ﺍﶈﺪﺛﺔ‪ ،‬ﻭﺍﻟﺒﺪﻉ ﺍﻟﱵ ﺃﺣﺪﺛﻬﺎ ﺍﻟﻨﺎﺱ ﺣﻮﻝ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﺰﺍﺭﺍﺕ ﻭﺍﳌﺸﺎﻫﺪ‪،‬‬
‫ﻭﻛﺎﻟﺼﻠﻮﺍﺕ ﺍﶈﺪﺛﺔ‪ ،‬ﻣﺜﻞ ﺻﻼﺓ ﺍﻟﺮﻏﺎﺋﺐ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ ﺍﶈﺪﺙ‪ ،‬ﻣﺜﻞ ﺻﻴﺎﻡ‬
‫ﺃﻭﻝ ﲬﻴﺲ ﻣﻦ ﺭﺟﺐ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳌﺒﺘﺪﻋﺎﺕ ﺍﻟﱵ ﻳﺘﻌﺒﺪ ﺍﻟﻨﺎﺱ ‪‬ﺎ‪ ،‬ﺃﻭ ﺗﺼﲑ ﻣﻦ‬
‫ﺷﻌﺎﺋﺮﻫﻢ ﻭﲰﺎ‪‬ﻢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﺻﻞ ﻓﻴﻬﺎ ﺃﻥ ﻻ ﻳﺸﺮﻉ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﺎﺩﺍﺕ ﻓﺎﻷﺻﻞ ﻓﻴﻬﺎ ﺍﻹﺑﺎﺣﺔ‪ ،‬ﺇﻻ ﻣﺎ ﺣﺮﻣﻪ ﺍﷲ‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٧٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤٢‬ﺃﲪﺪ )‪ ، (١٢٦/٤‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﳌﻘﺪﻣﺔ )‪. (٩٥‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺫﻟﻚ ﻭﲣﺮﳚﻪ )‪ (٨٣ /٢‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ، (٨٦٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٧٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤٥‬ﺃﲪﺪ )‪. (٣٧١/٣‬‬
‫)‪ (5‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬

‫‪٤٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫* ﻣﺴﺄﻟﺔ ﺃﻥ ﻛﻞ ﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﺿﻼﻟﺔ ﳏﺮﻣﺔ‪ ،‬ﻫﺬﺍ ﳑﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ‬
‫ﺍﻟﺼﺎﱀ‪ ،‬ﻭﱂ ﺗﻨﺘﺸﺮ ﺍﻟﺒﺪﻉ ﺇﻻ ﺑﻌﺪ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺎﺿﻠﺔ ﺣﲔ ﺻﺎﺭﺕ ﻟﻠﺮﻭﺍﻓﺾ ﻭﺍﻟﻘﺮﺍﻣﻄﺔ‬
‫ﺩﻭﻟﺔ‪ ،‬ﻭﻛﺜﺮﺕ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻨﻜﺪﺓ‪.‬‬
‫* ﺃﻥ ﻣﺎ ﺍﻋﺘﺎﺩﻩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﺣﱴ ﺃﻛﺜﺮﻫﻢ‪ ،‬ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻦ ﺍﻹﻗﺮﺍﺭ ﺑﺒﻌﺾ‬
‫ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻋﻤﻠﻬﻢ ﳍﺎ‪ ،‬ﻭﺳﻜﻮﺕ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻨﻬﺎ‪ ،‬ﻭﻋﻤﻞ ﺑﻌﻀﻬﻢ ﳍﺎ‪ ،‬ﻭﺩﻋﻮﺓ ﺁﺧﺮﻳﻦ‬
‫ﺇﻟﻴﻬﺎ؛ ﻛﻞ ﻫﺬﺍ ﻻ ﻳﺼﻠﺢ ﺩﻟﻴﻠﹰﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺑﺪﻉ ﺣﺴﻨﺔ ﻭﻣﻘﺒﻮﻟﺔ‪ ،‬ﻭﻣﺮﺿﻴﺔ ﰲ ﺩﻳﻦ ﺍﷲ؛ ﻷﻥ‬
‫ﺍﻟﺪﻟﻴﻞ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﺇﳕﺎ ﻫﻮ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﺃﻭ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺳﻨﺔ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻛﻠﻬﺎ ﺗﺒﻄﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﺃﻣﺎ ﳎﺮﺩ ﺃﻋﻤﺎﻝ ﻭﺃﻗﻮﺍﻝ‬
‫ﺗﺼﺪﺭ ﻣﻦ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﺃﻛﺜﺮﻫﻢ‪ -‬ﻭﺇﻥ ﲰﻮﺍ ﻋﻠﻤﺎﺀ‪ -‬ﻓﻬﺬﺍ ﻻ ﻳﺼﲑ ﺩﻟﻴﻠﹰﺎ ﺑﺎﻹﲨﺎﻉ‪.‬‬
‫* ﺍﺳﺘﺪﻝ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﺒﺪﻉ ﺣﺴﻨﺔ ﰲ ﺍﻟﺪﻳﻦ ﺑﻘﻮﻝ ﻋﻤﺮ ‪ t‬ﰲ ﺻﻼﺓ‬
‫ﺍﻟﺘﺮﺍﻭﻳﺢ‪" :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ" ﻭﺃﻧﻪ ﺳﻨﻬﺎ ﻭﺃﻗﺮﻩ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﺍﳌﺆﻟﻒ ﻳﺮﺩ ﻫﺬﺍ ﺑﺄﻥ‬
‫ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﳍﺎ ﺃﺻﻞ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺻﻼﻫﺎ‪،‬‬
‫ﻭﺻﻼﻫﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺧﻠﻔﻪ‪ ،‬ﻭﺃﻧﻪ ﺗﺮﻛﻬﺎ ﺧﺸﻴﺔ ﺃﻥ ﺗﻔﺮﺽ‪ ،‬ﻓﺒﻘﻴﺖ ﻣﺴﻨﻮﻧﺔ ﺑﻌﺪ ﺗﻮﻗﻒ ﺍﻟﻮﺣﻲ‬
‫ﻭﺍﻧﻘﻄﺎﻉ ﺍﺣﺘﻤﺎﻝ ﻓﺮﺿﻬﺎ‪.‬‬
‫ﰒ ﺇﻥ ﻗﻮﻝ ﻋﻤﺮ ﻻ ﻳ‪‬ﺮﺩ ﺑﻪ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ } :‬ﻛﻞ ﺑﺪﻋﺔ‬

‫ﺿﻼﻟﺔ { )‪ ، (1‬ﻛﻤﺎ ﺃﻥ ﺗﺴﻤﻴﺔ ﻋﻤﺮ ﳍﺎ‪" :‬ﺑﺪﻋﺔ" ﺗﺴﻤﻴﺔ ﻟﻐﻮﻳﺔ؛ ﺇﺫ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﻠﻐﺔ‬
‫ﺃﻭﺳﻊ ﻣﻨﻪ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻼ ﺗﻌﲏ ﺗﺴﻤﻴﺔ ﻋﻤﺮ ﳍﺎ‪" :‬ﺑﺪﻋﺔ" ﺃ‪‬ﺎ ﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﰒ ﺇﻥ ﻋﻤﺮ‬
‫ﻗﺎﻝ‪" :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ" ﻣﻦ ﺑﺎﺏ ﺍﻟﺮﺩ ﻭﺍﻟﺘﱰﻝ ﰲ ﺍﳊﺠﺔ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﺑﺪﻋﺔ‪ ،‬ﻓﺎﻹﻟﺰﺍﻡ‬
‫ﺑﺄﻧﻪ ‪ t‬ﻳﻘﺼﺪ ﺃ‪‬ﺎ ﺑﺪﻋﺔ ﺣﺴﻨﺔ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﺒﺪﻉ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺣﺴﻦ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ؛ ﺇﳕﺎ ﻫﻮ‬
‫ﲢﻜﱡﻢ ﻭﺍﻓﺘﺮﺍﺀ ﻋﻠﻰ ﻋﻤﺮ‪ ،‬ﻭﺍﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٧٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤٢‬ﺃﲪﺪ )‪ ، (١٢٦/٤‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﳌﻘﺪﻣﺔ )‪. (٩٥‬‬

‫‪٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‬

‫ﺣﻮﻝ ﺑﺪﻉ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﺰﺍﺭﺍﺕ ﻭﺍﳌﺸﺎﻫﺪ ﻭﺍﻵﺛﺎﺭ ﻭﳓﻮﻫﺎ‬
‫ﻣﻦ ﺃﻛﺜﺮ ﺍﳌﺒﺘﺪﻋﺎﺕ ﺍﻟﺸﺮﻛﻴﺔ‪ ،‬ﻭﺃﺧﻄﺮﻫﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﺍﻧﺘﺸﺎﺭ‪‬ﺍ‪ :‬ﺗﻘﺪﻳﺲ‬
‫ﺍﳌﻮﺗﻰ‪ ،‬ﻭﻗﺒﻮﺭﻫﻢ‪ ،‬ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﲣﺼﻴﺺ ﺍﻟﻨﺬﻭﺭ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﺬﺑﺢ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺩﻋﺎﺀ ﺃﺻﺤﺎ‪‬ﺎ‪،‬‬
‫ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﻤﺴﺢ ‪‬ﺎ‪ ،‬ﻭﺷﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﻌﻜﻮﻑ ﻭﺍ‪‬ﺎﻭﺭﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺍﻟﺼﻼﺓ‬
‫ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻓﻴﻬﺎ‪ ،‬ﻭﺍﲣﺎﺫ ﺍﻵﺛﺎﺭ‪ -‬ﺁﺛﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﳓﻮﻫﺎ‪ -‬ﻣﺰﺍﺭﺍﺕ ﻭﻣﺸﺎﻫﺪ‪ ،‬ﻭﺍﻟﺘﱪﻙ‬
‫‪‬ﺎ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﺃﻋﻴﺎﺩ‪‬ﺍ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻭﻣﻨﺘﺸﺮ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‬
‫ﺍﳍﺠﺮﻱ‪.‬‬
‫ﻓﺎﳌﺆﻟﻒ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺃﻭﻝ ﻣ‪‬ﻦ‪ ‬ﻓﹶﺘ‪‬ﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺣﺪﺙ ﻓﻴﻬﻢ ﻫﺬﻩ ﺍﻟﺒﺪﻉ‪ :‬ﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻭﻣﺎ‬
‫ﺗﻔﺮﻉ ﻋﻨﻬﻢ ﻣﻦ ﻓﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﻧﺘﺸﺮﺕ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﰒ ﺍﻟﻔﺮﻕ‬
‫)‪(1‬‬
‫ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ‬ ‫ﺍﳊﺎﻗﺪﺓ‪ ،‬ﻛﺎﻹﲰﺎﻋﻴﻠﻴﺔ‪ ،‬ﻭﺍﻟﻘﺮﺍﻣﻄﺔ‪ ،‬ﻭﺍﻟﻨﺼﲑﻳﺔ‪ ،‬ﻭﺍﻻﲢﺎﺩﻳﺔ‪ ،‬ﻭﺍﳊﻠﻮﻟﻴﺔ‬
‫ﺃﺷﺎﻋﻮﺍ ﻫﺬﻩ ﺍﻟﺒﺪﻉ ﺣﻴﻨﻤﺎ ﻛﺎﻧﺖ ﳍﻢ ﺩﻭﻟﺔ‪ -‬ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﺔ‪ ،‬ﻭﺩﻭﻟﺔ ﺍﻟﻘﺮﺍﻣﻄﺔ‪ -‬ﰲ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﻧﺸﺮﻭﺍ ﻫﺬﻩ ﺍﻟﺸﺮﻛﻴﺎﺕ ﻭﺃﻗﺎﻣﻮﻫﺎ ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺒﺪﻉ ﻻ ﺗﺰﺍﻝ ﺟﺎﲦﺔ ﰲ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ -‬ﻣﺎ ﻋﺪﺍ ﺍﻟﺒﻼﺩ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺑﻌﺾ‬
‫ﺩﻭﻝ ﺍﳋﻠﻴﺞ‪ -‬ﻭﻫﻲ ﺗﺰﺩﺍﺩ ﻭﺗﻨﺘﺸﺮ‪ ،‬ﺧﺎﺻﺔ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺍﺑﺘ‪‬ﻠﻲ ‪‬ﺎ ﺃﻏﻠﺐ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﻣﺎ ﺗﻜﻠﻢ ﻋﻨﻪ ﺍﳌﺆﻟﻒ ‪‬ﺬﺍ ﺍﻟﺼﺪﺩ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻋﺼﺮﻧﺎ‪،‬‬
‫ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺑﻌﺾ ﺍﻟﺸﻜﻠﻴﺎﺕ ﻭﺍﳌﻈﺎﻫﺮ ﻟﻌﺎﻣﻞ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﻭﺃﻣﺮ ﺁﺧﺮ ﻛﺬﻟﻚ ﲝﺜﻪ ﺍﳌﺆﻟﻒ‪ ،‬ﻭﻫﻮ ﳑﺎ ﻧﻼﺣﻈﻪ ﺍﻵﻥ ﻳﻨﻤﻮ ﻭﻳﺴﺮﻱ ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻭﻫﻮ‪ :‬ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻵﺛﺎﺭ‪ ،‬ﻭﻋﻤﻞ ﺍﳌﺰﺍﺭﺍﺕ ﳍﺎ ﻭﺍﺭﺗﻴﺎﺩﻫﺎ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﺑﻞ ﻫﺬﺍ ﻣﻦ ﺃﺑﺮﺯ ﺍﻫﺘﻤﺎﻣﺎﺕ ﻭﺯﺍﺭﺍﺕ ﺍﻟﺴﻴﺎﺣﺔ‪ ،‬ﻭﺇﺩﺍﺭﺍﺕ ﺍﻵﺛﺎﺭ‪.‬‬

‫)‪ (1‬ﺳﻴﺄﰐ ﺗﻌﺮﻳﻒ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺭﺍﺟﻊ ﻓﻬﺮﺱ ﺍﻷﻣﻢ ﻭﺍﻟﻔﺮﻕ ‪.‬‬

‫‪٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻵﺛﺎﺭ‪ :‬ﺁﺛﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻛﻐﺎﺭ ﺣﺮﺍﺀ‪ ،‬ﻭﻏﺎﺭ ﺛﻮﺭ‪ ،‬ﻭﺃﻣﺎﻛﻦ‬
‫ﺻﻼﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻣﻜﺎﻥ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﲤﺖ ﲢﺘﻬﺎ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ‪،‬‬
‫ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺁﺛﺎﺭ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ‪ ،‬ﻛﺂﺛﺎﺭ ﺍﻟﻔﺮﺍﻋﻨﺔ‪ ،‬ﻭﺍﻵﺷﻮﺭﻳﲔ‪ ،‬ﻭﺍﻟﻜﻨﻌﺎﻧﻴﲔ‪،‬‬
‫ﻭﺍﳉﺎﻫﻠﻴﲔ‪ ،‬ﻭﺳﻮﺍﻫﻢ‪ ،‬ﺃﻭ ﺁﺛﺎﺭ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻓﺈﻥ ﺗﻘﺪﻳﺲ ﻫﺬﻩ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﺇﻋﻄﺎﺀﻫﺎ ﺍﻫﺘﻤﺎﻣ‪‬ﺎ ﻭﻋﻨﺎﻳﺔ ﺧﺎﺻﺔ‪ ،‬ﳑﺎ ﻻ ﳚﻮﺯ ﰲ ﺍﻹﺳﻼﻡ؛‬
‫ﻷﻧﻪ‪ :‬ﺇﻣﺎ ﺷﺮﻙ ﺃﻭ ﺫﺭﻳﻌﺔ ﺇﱃ ﺍﻟﺸﺮﻙ؛ ﻷﻥ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﻫﻮ ﻣﺒﺪﺃ ﺍﻟﺘﻘﺪﻳﺲ ﻭﺃﺳﺎﺳﻪ‪ ،‬ﻭﺑﺪﺍﻳﺔ‬
‫ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻟﺬﻟﻚ ﺣﺴﻢ ﺍﻹﺳﻼﻡ ﻫﺬﻩ ﺍﳌﺎﺩﺓ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻣﺎ ﻳﺴﻤﻴﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‬
‫ﺍﻟﻴﻮﻡ‪) :‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻵﺛﺎﺭ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ(‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺟﺮﺛﻮﻣﺔ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﳚﺐ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ‪ -‬ﺧﺎﺻﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺣﻴﺚ ﻻ ﺗﻮﺟﺪ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﲝﻤﺪ ﺍﷲ‪ -‬ﺃﻥ‬
‫ﳛﺬﺭﻭﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻛﻞ ﺍﳊﺬﺭ‪ ،‬ﻭﺃﻥ ﻳﻘﻄﻌﻮﺍ ﺩﺍﺑﺮﻫﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﺴﺘﻔﺤﻞ‪ ،‬ﻓﺈ‪‬ﺎ ﺑﺪﺃﺕ‬
‫ﲣﺮﺝ ﺃﻋﻨﺎﻗﻬﺎ‪ ،‬ﻓﺈﻥ ﻭﺟﺪﺕ ﻏﻔﻠﺔ ﻣﻦ ﺍﻟﺮﻗﻴﺐ ﻓﻠﺮﲟﺎ ﻳﻘﻊ ﺍﶈﺬﻭﺭ‪.‬‬
‫ﻭﻣﺎ ﺫﻛﺮﺗﻪ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻟﺴﲑ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺧﻠﻖ ﺍﷲ‪،‬‬
‫ﻭﺍﻻﻋﺘﺒﺎﺭ ﲟﺼﺎﺋﺮ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ؛ ﻷﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻨﻈﺮ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻻ ﻳﻌﲏ ﺍﶈﺎﻓﻈﺔ ﻭﺍﻟﺘﻘﺪﻳﺲ ﻵﺛﺎﺭ‬
‫ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﳑﺎ ﻳﻮﺿﺢ ﺫﻟﻚ ﺃﻧﻨﺎ ‪‬ﻴﻨﺎ ﻋﻦ ﺍﻟﺒﻘﺎﺀ ﺑﺪﻳﺎﺭ ﺍﻷﻣﻢ ﺍﻟﻐﺎﺑﺮﺓ ﺍﻟﱵ ﻫﻠﻜﺖ‪ ،‬ﻭﺃﹸﻣﺮﻧﺎ ﺇﺫﺍ‬
‫ﻣﺮﺭﻧﺎ ﺑﺂﺛﺎﺭﻫﺎ ﺃﻥ ﻧﻜﻮﻥ ﻣﺴﺮﻋﲔ ﺑﺎﻛﲔ‪ ،‬ﻓﻜﻴﻒ ﻧﻌﺪﻫﺎ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺜﻤﲔ‪ ،‬ﻭﺍﻷﳎﺎﺩ‪.‬‬
‫ﺃﻣﺎ ﺁﺛﺎﺭ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻓﺎﻷﻣﺮ ﻓﻴﻬﺎ ﺃﺧﻄﺮ؛ ﻷ‪‬ﺎ ﻣﻈﻨﺔ ﺍﻟﺘﻘﺪﻳﺲ‪ ،‬ﻭﻣﻦ ﰒ‪ :‬ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺸﺮﻙ؛‬
‫ﻭﺍﻹﺳﻼﻡ ‪‬ﻰ ﻋﻦ ﺫﻟﻚ ﺃﺷﺪ ﺍﻟﻨﻬﻲ ﻭﺣﺬﺭ ﻣﻨﻪ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻵﺛﺎﺭ ﻭﺍﳌﺸﺎﻫﺪ‪ ،‬ﻭﺍﻷﺑﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻣﺎ ﳚﺮﻱ ﻓﻴﻬﺎ ﻭﺣﻮﳍﺎ‪ ،‬ﺇﳕﺎ ﻫﻲ‬
‫ﺃﻣﺎﻛﻦ ﺿﺮﺍﺭ‪ ،‬ﺗﻀﺎﻫﻲ ﺑﻴﻮﺕ ﺍﷲ ﺍﻟﱵ ﺃﻣﺮ ﺃﻥ ﺗﺮﻓﻊ ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ‪ ،‬ﻭﺍﲣﺎﺫ ﺗﻠﻚ ﺍﳌﺒﺘﺪﻋﺎﺕ‬
‫ﺇﳕﺎ ﻫﻮ ﺳﻌﻲ ﰲ ﺧﺮﺍﺏ ﺑﻴﻮﺕ ﺍﷲ‪ ،‬ﻭﺻﺮﻑ ﻟﻠﻨﺎﺱ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﻋﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﺇ‪‬ﺎ ﻣﻌﺎﺑﺪ‬
‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺑﻴﻮﺗﻪ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻄﻬﺮ ﺃﺭﺿﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﳛﻤﻴﻨﺎ ﻣﻦ ﺍﻟﺰﻳﻎ ﻭﺍﻟﺰﻟﻞ‪ ،‬ﺇﻧﻪ‬
‫ﻧﻌﻢ ﺍﳌﻮﱃ ﺍ‪‬ﻴﺐ ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬

‫‪٤٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‬

‫ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬
‫ﺗﺄﻟﻴﻒ‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ٧٢٨‬ﻫـ‬
‫ﲢﻘﻴﻖ ﻭﺗﻌﻠﻴﻖ‬
‫ﺩ‪ .‬ﻧﺎﺻﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻌﻘﻞ‬
‫ﻃﺒﻌﺔ ﺟﺪﻳﺪﺓ ﻣﺼﺤﺤﺔ ﻭﻣﻨﻘﺤﺔ‬

‫‪٥٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‬
‫ﺧﻄﺒﺔ ﺍﳊﺎﺟﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﶈﻘﻖ‬
‫ﺳﺒﺐ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ‬
‫)‪(1‬‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻛﻤﻞ ﻟﻨﺎ ﺩﻳﻨﻨﺎ‪ ،‬ﻭﺃﰎ ﻋﻠﻴﻨﺎ ﻧﻌﻤﺘﻪ‪ ،‬ﻭﺭﺿﻲ ﻟﻨﺎ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ‪ ،‬ﻭﺃﻣﺮﻧﺎ‬
‫)‪(2‬‬
‫ﻏﲑ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪ :‬ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻻ‬ ‫ﺃﻥ ﻧﺴﺘﻬﺪﻳﻪ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ‬
‫ﺍﻟﻀﺎﻟﲔ‪ :‬ﺍﻟﻨﺼﺎﺭﻯ‪.‬‬
‫ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﺭﺳﻠﻪ‬
‫)‪(3‬‬
‫ﻭﺟﻌﻠﻪ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﻷﻣﺮ‪ ،‬ﺃﻣﺮ ﺑﺎﺗﺒﺎﻋﻬﺎ‪ ،‬ﻭﺃﻣﺮﻩ ﺑﺄﻥ‬ ‫ﺑﺎﻟﺪﻳﻦ ﺍﻟﻘﻴ‪‬ﻢ‪ ،‬ﻭﺍﳌﻠﺔ ﺍﳊﻨﻴﻔﻴﺔ‬
‫ﻳﻘﻮﻝ‪ (5) { ( ÓÍ_yèt6¨?$# Ç`tBur O$tRr&(4) >ouŽ•ÅÁt/ 4’n?tã 4 «!$# ’n<Î) (#þqãã÷Šr& þ’Í?ŠÎ6y™ ¾ÍnÉ‹»yd } :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﺈﱐ ﻛﻨﺖ )‪ (6‬ﻗﺪ ‪‬ﻴﺖ‪ :‬ﺇﻣﺎ ﻣﺒﺘﺪﺋﺎ ﺃﻭ ﳎﻴﺒﺎ )‪ (7‬ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪،‬‬
‫ﻭﺃﺧﱪﺕ ﺑﺒﻌﺾ ﻣﺎ ﰲ ﺫﻟﻚ‪ :‬ﻣﻦ ﺍﻷﺛﺮ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺑﻴ‪‬ﻨﺖ ﺑﻌﺾ ﺣﻜﻤﺔ‬
‫ﺍﻟﺸﺮﻉ )‪ (8‬ﰲ ﳎﺎﻧﺒﺔ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻦ ﺍﻟﻜﺘﺎﺑﻴﲔ ﻭﺍﻷﻣﻴﲔ‪ ،‬ﻭﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ )‪ (9‬ﳐﺎﻟﻔﺔ‬

‫)‪ (1‬ﻳﺸﲑ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺍﻷﻣﺮ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ‪ -‬ﺍﻟﱵ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ‪ -‬ﰲ ﻛﻞ ﺻﻼﺓ ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ‬
‫ﺍﻟﻮﺟﻮﺏ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻠﻢ ﻳﺴﺘﺤﺐ ﻣﻨﻪ ﺍﻟﺪﻋﺎﺀ ﺑﻄﻠﺐ ﺍﳍﺪﻳﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ‪ ،‬ﰲ ﻛﻞ ﺣﲔ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺃﻧﻌﻢ ﺍﷲ ‪ .‬ﻭﰲ )ﺏ( ‪ :‬ﺃﻧﻌﻤﺖ ﻋﻠﻴﻬﻢ ﻋﻠﻴﻬﻢ ‪.‬‬
‫)‪ (3‬ﺍﳌﻠﺔ ﺍﳊﻨﻴﻔﻴﺔ ‪ :‬ﻫﻲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ ﺍﻟﱵ ﻻ ﻋﻮﺝ ﻓﻴﻬﺎ ‪ ،‬ﻭﻫﻲ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫﻲ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺃﺩﻋﻮ ﺇﱃ ﺑﺼﲑﺓ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪ ،‬ﻓﻬﻮ ﺧﻼﻑ ﻧﺺ ﺍﻵﻳﺔ ﻭﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪ :‬ﺍﻵﻳﺔ ‪. ١٠٨‬‬
‫)‪ (6‬ﻛﻨﺖ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻣﺎ ﳎﻴﺒﺎ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ﺯﺍﺩ ‪ :‬ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻷﺛﺮ ﺍﻟﻘﺪﱘ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ﺣﻴﺚ ﻛﺮﺭ ﺍﻟﻌﺒﺎﺭﺓ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﰲ ﳐﺎﻟﻔﺔ ‪.‬‬

‫‪٥١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﻋﺎﺟﻢ )‪. (1‬‬

‫)‪(2‬‬
‫ﻋﻈﻴﻤﺔ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﺜﲑﺓ ﺍﻟﺸ‪‬ﻌ‪‬ﺐ‪ ،‬ﻭﺍﺻﻄﻼﺣﺎ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﻗﺎﻋﺪﺓ‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻧﺒﻬﺖ ﻋﻠﻰ ﺫﻟﻚ ﲟﺎ ﻳﺴﺮ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻟﻜﲏ‬ ‫ﺟﺎﻣﻌﺎ ﻣﻦ ﺃﺻﻮﳍﺎ ﻛﺜﲑ‬
‫ﻭﻛﺘﺒﺖ ﺟﻮﺍﺑﺎ ﰲ ﺫﻟﻚ ﱂ ﳛﻀﺮﱐ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺣﺼﻞ ﺑﺴﺒﺐ ﺫﻟﻚ ﻣﻦ ﺍﳋﲑ )‪ (6‬ﻣﺎ ﻗﺪ‪‬ﺭﻩ ﺍﷲ‬
‫)‪(7‬‬
‫ﺃﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﺳﺘﻐﺮﺏ ﺫﻟﻚ ﻭﺍﺳﺘﺒﻌﺪﻩ؛ ﳌﺨﺎﻟﻔﺔ ﻋﺎﺩﺓ ﻗﺪ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﰒ ﺑﻠﻐﲏ ﺑﺄﺧﺮﺓ‬
‫)‪(8‬‬
‫ﺑﻌﺾ‬ ‫ﻧﺸﺆﻭﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﲤﺴﻜﻮﺍ ﰲ ﺫﻟﻚ ﺑﻌﻤﻮﻣﺎﺕ ﻭﺇﻃﻼﻗﺎﺕ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺎﻗﺘﻀﺎﱐ‬
‫ﺍﻷﺻﺤﺎﺏ ﺃﻥ ﺃﻋﻠﻖ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ )‪ (9‬ﺃﺻﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ؛ ﻟﻜﺜﺮﺓ ﻓﺎﺋﺪ‪‬ﺎ‪،‬‬
‫ﻭﻋﻤﻮﻡ ﺍﳌﻨﻔﻌﺔ ‪‬ﺎ‪ ،‬ﻭﳌﺎ ﻗﺪ ﻋﻢ‪ ‬ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻻﺑﺘﻼﺀ ﺑﺬﻟﻚ‪ ،‬ﺣﱴ ﺻﺎﺭﻭﺍ ﰲ ﻧﻮﻉ‬
‫ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻓﻜﺘﺒﺖ ﻣﺎ ﺣﻀﺮﱐ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻣﻊ ﺃﻧﻪ )‪ (10‬ﻟﻮ ﺍﺳﺘ‪‬ﻮﰲ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻻﺋﻞ‪ ،‬ﻭﻛﻼﻡ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﺳﺘ‪‬ﻘﺮﻳﺖ ﺍﻵﺛﺎﺭ ﰲ ﺫﻟﻚ‪ ،‬ﻟﻮ‪‬ﺟﺪ )‪ (11‬ﻓﻴﻪ ﺃﻛﺜﺮ ﳑﺎ ﻛﺘﺒﺘﻪ‪.‬‬
‫ﻭﱂ ﺃﻛﻦ ﺃﻇﻦ ﺃﻥ ﻣﻦ ﺧﺎﺽ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺭﺃﻯ ﺇﳝﺎﺀﺍﺕ ﺍﻟﺸﺮﻉ ﻭﻣﻘﺎﺻﺪﻩ‪ ،‬ﻭﻋﻠﻞ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻭﻣﺴﺎﺋﻠﻬﻢ‪ ،‬ﻳﺸﻚ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﱂ ﺃﻛﻦ ﺃﻇﻦ ﺃﻥ ﻣﻦ ﻭﻗﺮ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻭﺧﻠﺺ ﺇﻟﻴﻪ ﺣﻘﻴﻘﺔ‬

‫)‪ (1‬ﺍﻷﻋﺎﺟﻢ ‪ :‬ﲨﻊ ﻋﺠﻢ ‪ ،‬ﻭﺍﻟﻌﺠﻢ ﺧﻼﻑ ﺍﻟﻌﺮﺏ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ -‬ﻓﺼﻞ ﺍﻟﻌﲔ ‪ ،‬ﺑﺎﺏ ﺍﳌﻴﻢ )‪(١٤٩ /٤‬‬
‫‪ -‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﻋﺎﺟﻢ ﺍﻟﺬﻳﻦ ‪‬ﻴﻨﺎ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ‪ :‬ﻣﻦ ﻻ ﻳﺪﻳﻦ ﻣﻨﻬﻢ ﺑﺎﻹﺳﻼﻡ ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻟﻪ ﻋﺎﺩﺍﺕ‬
‫ﻭﺃﺧﻼﻕ ﻭﺃﺯﻳﺎﺀ ﲣﺎﻟﻒ ﻋﺎﺩﺍﺕ ﻭﺃﺧﻼﻕ ﻭﺃﺯﻳﺎﺀ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ( ‪ :‬ﻛﺜﲑﺓ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ( ‪ :‬ﻟﻜﻦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﺪﻝ ﻳﺴﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻣﻦ ﺍﳋﲑﺓ ‪.‬‬
‫)‪ (7‬ﺑﺄﺧﺮﺓ ‪ :‬ﺃﻱ ﺃﺧﲑﺍ ‪.‬‬
‫)‪ (8‬ﺍﻗﺘﻀﺎﱐ ‪ :‬ﻃﻠﺐ ﻣﲏ ‪ .‬ﻳﻘﺎﻝ ﺍﻗﺘﻀﻰ ﺍﻟﺪﻳﻦ ‪ :‬ﺃﻱ ﻃﻠﺒﻪ ‪ .‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﺳﺘﻘﻀﻰ ﻓﻼﻧﺎ ‪ :‬ﺃﻱ ﻃﻠﺐ ﺇﻟﻴﻪ ﺃﻥ ﻳﻘﻀﻴﻪ ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ -‬ﻓﺼﻞ ﺍﻟﻘﺎﻑ ‪ ،‬ﺑﺎﺏ ﺍﻟﻴﺎﺀ ‪ -‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪. (٧٤٩ /٢‬‬
‫)‪ (9‬ﰲ )ﺝ ‪ -‬ﺩ( ‪ :‬ﻷﺻﻞ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻊ ﺃﱐ ﻟﻮ ﺍﺳﺘﻮﻓﻴﺖ ‪.‬‬
‫)‪ (11‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻮﺟﺪﺕ ‪.‬‬

‫‪٥٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻧﻪ ﺩﻳﻦ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﻣﻦ ﺃﺣﺪ ﺳﻮﺍﻩ ‪ -‬ﺇﺫﺍ ﻧﺒ‪‬ﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ )‪ - (1‬ﺇﻻ‬
‫)‪(2‬‬
‫ﻛﺎﻧﺖ ﺣﻴﺎﺓ ﻗﻠﺒﻪ‪ ،‬ﻭﺻﺤﺔ ﺇﳝﺎﻧﻪ‪ ،‬ﺗﻮﺟﺐ ﺍﺳﺘﻴﻘﺎﻇﻪ ﺑﺄﺳﺮﻉ ﺗﻨﺒﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺭﻳﻦ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻫﻮﻯ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺍﻟﻠﺬﹶﻳ‪‬ﻦ ﻳﺼﺪﺍﻥ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺍﺗﺒﺎﻋﻪ‪.‬‬

‫)‪ (1‬ﺍﻟﻨﻜﺘﺔ ‪ :‬ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻄﺮﻓﺔ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﻘﻄﺔ ﰲ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﻼﻣﺔ ﺍﳋﻔﻴﻔﺔ ‪ ،‬ﻭﺍﻟﻔﻜﺮﺓ ﺍﻟﻠﻄﻴﻔﺔ ﺍﳌﺆﺛﺮﺓ ﰲ ﺍﻟﻨﻔﺲ‬
‫‪ ،‬ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﱵ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺑﺪﻗﺔ ﻭﺇﻧﻌﺎﻡ ﻓﻜﺮ ‪ ،‬ﻭﺍﳌﻌﻨﻴﺎﻥ ﺍﻷﺧﲑﺍﻥ ﳘﺎ ﺍﻷﻗﺮﺏ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﻟﻨﻜﺘﺔ‬
‫ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ،‬ﻣﺎﺩﺓ )ﻧﻜﺖ( )‪(١٠١ ، ٢‬؛ ﻭﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪. (٩٥٩ /٢‬‬
‫)‪ (2‬ﺍﻟﺮﻳﻦ ‪ :‬ﻫﻮ ﺍﻟﻄﺒﻊ ﻭﺍﻟﺪﻧﺲ ‪ .‬ﻳﻘﺎﻝ ‪ :‬ﺭﺍﻥ ﺫﻧﺒﻪ ﻋﻠﻰ ﻗﻠﺒﻪ ‪ ،‬ﺭﻳﻮﻧﺎ ‪ :‬ﺃﻱ ﻏﻠﺐ ‪ .‬ﺍﻧﻈﺮ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ ‪،‬‬
‫ﻣﺎﺩﺓ )ﺭ ﻱ ﻥ( ‪.‬‬

‫‪٥٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﺚ )‪ (1‬ﳏﻤﺪﺍ ‪ r‬ﺇﱃ ﺍﳋﻠﻖ ﻋﻠﻰ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺮﺳﻞ )‪ (2‬ﻭﻗﺪ‬
‫ﻣﻘﺖ ﺃﻫﻞ ﺍﻷﺭﺽ‪ :‬ﻋﺮ‪‬ﻢ ﻭﻋﺠﻤﻬﻢ‪ ،‬ﺇﻻ ﺑﻘﺎﻳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ )‪ (3‬ﻣﺎﺗﻮﺍ ‪ -‬ﺃﻭ ﺃﻛﺜﺮﻫﻢ ‪-‬‬
‫ﻗﺒﻞ ﻣﺒﻌﺜﻪ‪.‬‬
‫)‪(4‬‬
‫ﺑﻜﺘﺎﺏ‪ :‬ﺇﻣﺎ ﻣﺒﺪﻝ‪ ،‬ﻭﺇﻣﺎ ﻣﺒﺪﻝ‬ ‫ﻭﺍﻟﻨﺎﺱ ﺇﺫ ﺫﺍﻙ ﺃﺣﺪ ﺭﺟﻠﲔ‪ :‬ﺇﻣﺎ ﻛﺘﺎﰊ ﻣﻌﺘﺼﻢ‬
‫ﻣﻨﺴﻮﺥ )‪ (5‬ﻭﺩﻳﻦ )‪ (6‬ﺩﺍﺭﺱ‪ ،‬ﺑﻌﻀﻪ ﳎﻬﻮﻝ‪ ،‬ﻭﺑﻌﻀﻪ ﻣﺘﺮﻭﻙ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻣﻲ‪ ‬ﻣﻦ ﻋﺮﰊ ﻭﻋﺠﻤﻲ‪،‬‬
‫ﻣﻘﺒﻞ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﻣﺎ ﺍﺳﺘﺤﺴﻨﻪ‪ ،‬ﻭﻇﻦ ﺃﻧﻪ ﻳﻨﻔﻌﻪ‪ :‬ﻣﻦ ﳒﻢ‪ ،‬ﺃﻭ ﻭﺛﻦ‪ ،‬ﺃﻭ ﻗﱪ‪ ،‬ﺃﻭ ﲤﺜﺎﻝ‪ ،‬ﺃﻭ ﻏﲑ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﻨﺎﺱ ﰲ ﺟﺎﻫﻠﻴﺔ ﺟﻬﻼﺀ‪ ،‬ﻣﻦ ﻣﻘﺎﻻﺕ ﻳﻈﻨﻮ‪‬ﺎ ﻋﻠﻤﺎ ﻭﻫﻲ ﺟﻬﻞ‪ ،‬ﻭﺃﻋﻤﺎﻝ ﳛﺴﺒﻮ‪‬ﺎ‬
‫ﺻﻼﺣﺎ ﻭﻫﻲ ﻓﺴﺎﺩ‪ .‬ﻭﻏﺎﻳﺔ ﺍﻟﺒﺎﺭﻉ ﻣﻨﻬﻢ ﻋﻠﻤﺎ ﻭﻋﻤﻼ‪ ،‬ﺃﻥ ﳛﺼﻞ ﻗﻠﻴﻼ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳌﻮﺭﻭﺙ‬
‫ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻗﺪ ﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﻢ ﺣﻘﻪ ﺑﺒﺎﻃﻠﻪ‪.‬‬
‫ﺃﻭ ﻳﺸﺘﻐﻞ ﺑﻌﻤﻞ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻪ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﺃﻛﺜﺮﻩ ﻣﺒﺘﺪﻉ ﻻ ﻳﻜﺎﺩ ﻳﺆﺛﺮ ﰲ ﺻﻼﺣﻪ ﺇﻻ ﻗﻠﻴﻼ‪،‬‬
‫)‪(7‬‬
‫ﺃﻭ ﺃﻥ ﻳﻜﺪﺡ ﺑﻨﻈﺮﻩ ﻛﺪﺡ ﺍﳌﺘﻔﻠﺴﻔﺔ‪ ،‬ﻓﺘﺬﻭﺏ ﻣﻬﺠﺘﻪ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﺮﻳﺎﺿﻴﺔ‬
‫ﻭﺇﺻﻼﺡ ﺍﻷﺧﻼﻕ‪ ،‬ﺣﱴ ﻳﺼﻞ ‪ -‬ﺇﻥ ﻭﺻﻞ ‪ -‬ﺑﻌﺪ ﺍﳉﻬﺪ ﺍﻟﺬﻱ ﻻ ﻳﻮﺻﻒ‪ ،‬ﺇﱃ ﻧﺰﺭ )‪ (8‬ﻗﻠﻴﻞ‬

‫)‪ (1‬ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺭﺳﻞ ‪.‬‬

‫)‪ (2‬ﻗﻮﻟﻪ ‪ :‬ﻋﻠﻰ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺮﺳﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﻭﺭﺩ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺟﺎﺀ ﻓﻴﻪ ‪ " :‬ﻭﺇﻥ ﺍﷲ ﻧﻈﺮ ﺇﱃ ﺃﻫﻞ ﺍﻷﺭﺽ‬
‫ﻓﻤﻘﺘﻬﻢ ‪ ،‬ﻋﺮ‪‬ﻢ ﻭﻋﺠﻤﻬﻢ ‪ ،‬ﺇﻻ ﺑﻘﺎﻳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ " . .‬ﺇﱁ ﺍﳊﺪﻳﺚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺔ‬
‫‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻳﻌﺮﻑ ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢١٩٧ / ٤) (٢٨٦٥‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ﻳﻌﺘﺼﻢ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺝ ﺩ( ‪ :‬ﺇﻣﺎ ﻣﺒﺪﻝ ﻣﻨﺴﻮﺥ ‪ .‬ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻣﺎ ﻣﺒﺪﻝ ﻭﺇﻣﺎ ﻣﻨﺴﻮﺥ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﺑﺪﻳﻦ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﻭﺍﻟﺮﻳﺎﺿﺔ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﺇﱃ ﻧﻮﺭ ‪.‬‬

‫‪٥٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ‪ ،‬ﺑﺎﻃﻠﻪ ﺃﺿﻌﺎﻑ ﺣﻘﻪ ‪ -‬ﺇﻥ ﺣﺼﻞ ‪-‬‬ ‫ﻣﻀﻄﺮﺏ‪ ،‬ﻻ ﻳﺮﻭﻱ ﻭﻻ ﻳﺸﻔﻲ‬
‫ﻭﺃﻧ‪‬ﻰ ﻟﻪ ﺫﻟﻚ ﻣﻊ ﻛﺜﺮﺓ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺃﻫﻠﻪ‪ ،‬ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﺗﻌﺬﺭ ﺍﻷﺩﻟﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻷﺳﺒﺎﺏ ؟‬
‫ﻓﻬﺪﻯ ﺍﷲ ﺍﻟﻨﺎﺱ ﺑﱪﻛﺔ ﻧﺒﻮﺓ ﳏﻤﺪ ‪ r‬ﻭﲟﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺍﳍﺪﻯ‪ ،‬ﻫﺪﺍﻳﺔ ﺟﻠﺖ‬
‫)‪(2‬‬
‫ﻋﻤﻮﻣﺎ‪،‬‬ ‫ﻋﻦ ﻭﺻﻒ ﺍﻟﻮﺍﺻﻔﲔ‪ ،‬ﻭﻓﺎﻗﺖ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﺣﱴ ﺣﺼﻞ ﻷﻣﺘﻪ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﻷﻭﱄ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻢ ﺧﺼﻮﺻﺎ‪ ،‬ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺍﻷﺧﻼﻕ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﺍﻟﺴﻨﻦ‬
‫ﺍﳌﺴﺘﻘﻴﻤﺔ‪ ،‬ﻣﺎ ﻟﻮ ﲨﻌﺖ ﺣﻜﻤﺔ ﺳﺎﺋﺮ ﺍﻷﻣﻢ‪ ،‬ﻋﻠﻤﺎ ﻭﻋﻤﻼ‪ ،‬ﺍﳋﺎﻟﺼﺔ ﻣﻦ ﻛﻞ ﺷﻮﺏ‪ ،‬ﺇﱃ‬
‫ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﺑﻌﺚ ‪‬ﺎ‪ ،‬ﻟﺘﻔﺎﻭﺗﺎ ﺗﻔﺎﻭﺗﺎ ﳝﻨﻊ ﻣﻌﺮﻓﺔ ﻗﺪﺭ ﺍﻟﻨﺴﺒﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﻛﻤﺎ ﳛﺐ‬
‫ﺭﺑﻨﺎ ﻭﻳﺮﺿﻰ )‪ (3‬ﻭﺩﻻﺋﻞ )‪ (4‬ﻫﺬﺍ ﻭﺷﻮﺍﻫﺪﻩ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻬﺎ‪.‬‬
‫ﰒ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺜﻪ ﺑﺪﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻰ ﺍﳋﻠﻖ ﺃﻥ‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻣﻦ‬ ‫ﻭﻭﺻﻔﻪ ﺑﺄﻧﻪ ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ‬ ‫ﰲ ﺻﻼ‪‬ﻢ‬ ‫ﻳﺴﺄﻟﻮﻩ ﻫﺪﺍﻳﺘﻪ ﻛﻞ ﻳﻮﻡ‬
‫ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻏﲑ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﻻ ﺍﻟﻀﺎﻟﲔ )‪. (8‬‬
‫ﺍﷲ ‪ r‬ﻭﻫﻮ ﺟﺎﻟﺲ ﰲ ﺍﳌﺴﺠﺪ‪،‬‬ ‫)‪(10‬‬
‫ﻗﺎﻝ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ )‪ } t (9‬ﺃﺗﻴﺖ ﺭﺳﻮﻝ‬
‫ﻓﻘﺎﻝ ﺍﻟﻘﻮﻡ‪ :‬ﻫﺬﺍ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ‪ .‬ﻭﺟﺌﺖ ﺑﻐﲑ ﺃﻣﺎﻥ ﻭﻻ ﻛﺘﺎﺏ‪ ،‬ﻓﻠﻤﺎ ﺩﻓﻌﺖ ﺇﻟﻴﻪ ﺃﺧﺬ ﺑﻴﺪﻱ‪،‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﻳﺮﻭﻱ ﻏﻠﻴﻼ ‪ ،‬ﻭﻻ ﻳﺸﻔﻲ ﻋﻠﻴﻼ ‪ ،‬ﻭﻻ ﻳﻐﲏ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺷﻴﺌﺎ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺆﻣﻨﲔ ﺑﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻛﻤﺎ ﳛﺐ ﻭﻳﺮﺿﻰ ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﻭﺩﻟﻴﻞ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻞ ﻳﻮﻡ ﻣﺮﺍﺭﺍ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ﰲ ﺻﻠﻮﺍ‪‬ﻢ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺩ( ‪ :‬ﺯﺍﺩ ‪ :‬ﺁﻣﲔ ‪.‬‬
‫)‪ (9‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪ ﺍﻟﻄﺎﺋﻲ ‪ ،‬ﺍﺑﻦ ﺣﺎﰎ ﺍﳉﻮﺍﺩ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻜﺮﻡ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‬
‫‪ ،‬ﺃﺳﻠﻢ ﻋﺪﻱ ﺳﻨﺔ )‪٩‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﺭﺋﻴﺲ ﻗﻮﻣﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ‪ ،‬ﻭﳑﻦ ﺛﺒﺘﻮﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻳﻮﻡ ﺍﻟﺮﺩﺓ ‪،‬‬
‫ﻭﺷﻬﺪ ﻓﺘﻮﺡ ﺍﻟﻌﺮﺍﻕ ﻭﻏﲑﻫﺎ ‪ ،‬ﰒ ﺳﻜﻦ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻭﺷﻬﺪ ﺻﻔﲔ ﻣﻊ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ .‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪٦٨‬‬
‫ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (١٢٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )‪) ، (٤٦٩ ، ٤٦٨ /٢‬ﺕ ‪. (٥٤٧٥‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺃﺗﻴﺖ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬

‫‪٥٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﻛﺎﻥ )‪ (1‬ﻗﺎﻝ ﻗﺒﻞ ﺫﻟﻚ‪ " :‬ﺇﱐ ﻷﺭﺟﻮ ﺃﻥ ﳚﻌﻞ ﺍﷲ ﻳﺪﻩ ﺑﻴﺪﻱ " ﻗﺎﻝ‪ :‬ﻓﻠﻘﻴﺘﻪ ﺍﻣﺮﺃﺓ ﻭﺻﱯ‬
‫ﻣﻌﻬﺎ ﻓﻘﺎﻻ‪ :‬ﺇﻥ ﻟﻨﺎ ﺇﻟﻴﻚ ﺣﺎﺟﺔ‪ .‬ﻓﻘﺎﻡ ﻣﻌﻬﻤﺎ ﺣﱴ ﻗﻀﻰ ﺣﺎﺟﺘﻬﻤﺎ‪ ،‬ﰒ ﺃﺧﺬ ﺑﻴﺪﻱ‪ ،‬ﺣﱴ ﺃﺗﻰ‬
‫ﰊ ﺩﺍﺭﻩ‪ ،‬ﻓﺄﻟﻘﺖ ﻟﻪ ﺍﻟﻮﻟﻴﺪﺓ )‪ (2‬ﻭﺳﺎﺩﺓ‪ ،‬ﻓﺠﻠﺲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺟﻠﺴﺖ ﺑﲔ ﻳﺪﻳﻪ‪ .‬ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ‬
‫ﻋﻠﻴﻪ ﰒ ﻗﺎﻝ‪ " :‬ﻣﺎ ﻳﻔﺮ‪‬ﻙ )‪ . (3‬ﺃﻳﻔﺮ‪‬ﻙ )‪ (4‬ﺃﻥ ﺗﻘﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ؟ ﻓﻬﻞ ﺗﻌﻠﻢ ﻣﻦ ﺇﻟﻪ ﺳﻮﻯ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺍﷲ ﺃﻛﱪ‪،‬‬ ‫ﰒ ﻗﺎﻝ‪ " :‬ﺇﳕﺎ ﻳﻔﺮ‪‬ﻙ‬ ‫ﺍﷲ ؟ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻻ‪ .‬ﰒ ﺗﻜﻠﻢ ﺳﺎﻋﺔ‬
‫ﻭﺗﻌﻠﻢ )‪ (7‬ﺷﻴﺌﺎ ﺃﻛﱪ ﻣﻦ ﺍﷲ ؟ " ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ " :‬ﻓﺈﻥ ﺍﻟﻴﻬﻮﺩ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺇﻥ‬
‫)‪(10‬‬
‫ﺍﻟﻨﺼﺎﺭﻯ )‪ (8‬ﺿﻠﹼﺎﻝ "‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻓﺈﱐ ﺣﻨﻴﻒ )‪ (9‬ﻣﺴﻠﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺮﺃﻳﺖ ﻭﺟﻬﻪ ﻳﻨﺒﺴﻂ‬
‫ﻓﺮﺣﺎ { ﻭﺫﻛﺮ ﺣﺪﻳﺜﺎ ﻃﻮﻳﻼ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ " )‪. (11‬‬
‫ﻭﻗﺪ ﺩﻝ ﻛﺘﺎﺏ ﺍﷲ ﻋﻠﻰ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫‪ãNåk÷]ÏB Ÿ@yèy_ur Ïmø‹n=tã |=ÅÒxîur ª!$# çmuZyè©9 `tB 4 «!$# y‰YÏã ºpt/qèWtB y7Ï9ºsŒ `ÏiB 9hŽ|³Î0 Nä3ã¤Îm;tRé& ö@yd ö@è%‬‬ ‫}‬

‫)‪ (1‬ﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﺍﻟﻮﻟﻴﺪﺓ ‪ :‬ﺍﻟﺼﺒﻴﺔ ﺃﻭ ﺍﻷﻣﺔ ‪ ،‬ﻭﺍﳉﻤﻊ ﻭﻻﺋﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ﺑﺎﺏ ﺍﻟﻮﺍﻭ )ﻭﻟﺪ( ‪.‬‬
‫)‪ (3‬ﺃﻱ ﻣﺎ ﳛﻤﻠﻚ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺭ ‪.‬‬
‫)‪ (4‬ﺃﻳﻔﺮﻙ ‪ :‬ﻻ ﺗﻮﺟﺪ ﰲ ﻧﺴﺨﺔ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻗﻮﻟﻪ ‪ :‬ﰒ ﺗﻜﻠﻢ ﺳﺎﻋﺔ ‪ ،‬ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﻓﺈﻥ ﺍﻟﻴﻬﻮﺩ ‪ . .‬ﺍﳊﺪﻳﺚ )ﻣﺎ ﻳﻘﺎﺭﺏ ﺍﻟﺴﻄﺮ( ﺳﻘﻂ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ )ﻁ( ‪.‬‬
‫ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ( ‪ :‬ﺗﻔﺮ ‪ .‬ﻭﻫﻲ ﻛﺬﻟﻚ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﺗﻔﺮ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﻭﺗﻌﻠﻢ ﺷﻴﺌﺎ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ " (8‬ﺇﻥ " ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ ﺝ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻛﻤﺎ ﺃﺛﺒﺖ ﰲ ﺍﻟﻨﺺ ‪.‬‬
‫)‪ (9‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ :‬ﻓﺈﱐ ﺣﻨﻴﻒ ‪ .‬ﻭﻛﺬﺍ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺍﻷﺛﲑ ﰲ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪ (١١١ /٩‬ﰲ ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‬
‫ﻭﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ‪ ،‬ﻭﻟﻜﻦ ﻋﺒﺎﺭﺓ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﻓﺈﱐ ﺟﺌﺖ ﻣﺴﻠﻤﺎ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﺗﺒﺴﻂ ‪.‬‬
‫)‪ (11‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺑﺎﺏ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، ٢٠٢ /٥) ، (٢٩٥٣‬‬
‫‪ . (٢٠٤ ، ٢٠٣‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﲰﺎﻙ ﺑﻦ ﺣﺮﺏ "‬
‫ﻭﻟﻠﺤﺪﻳﺚ ﻃﺮﻕ ﻭﺷﻮﺍﻫﺪ ﺃﺧﺮﻯ ﺃﻛﺜﺮﻫﺎ ﳐﺘﺼﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٣٧٨ /٤‬‬

‫‪٥٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ (1) { 4 |Nqäó»©Ü9$# y‰t7tãur t•ƒÎ—$uZsƒø:$#ur noyŠt•É)ø9$#‬ﻭﺍﻟﻀﻤﲑ ﻋﺎﺋﺪ ﺇﱃ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺍﳋﻄﺎﺏ ﻣﻌﻬﻢ ﻛﻤﺎ ﺩﻝ‬

‫* &‪Nèd $¨B NÍköŽn=tã ª!$# |=ÅÒxî $·Böqs% (#öq©9uqs? tûïÏ%©!$# ’n<Î) t•s? óOs9r‬‬ ‫ﻋﻠﻴﻪ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺳﻴﺎﻕ‬ ‫)‪(3‬‬

‫ﻭﻫﻢ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﻟﺬﻳﻦ ﺗﻮﻟﻮﺍ ﺍﻟﻴﻬﻮﺩ‬ ‫)‪(2‬‬
‫‪{ öNåk÷]ÏB Ÿwur öNä3ZÏiB‬‬
‫ﺍﻵﻳﺔ ﻳﺪﻝ ﻋﻠﻴﻪ‪.‬‬
‫‪râä!$t/ur Ĩ$¨Y9$# z`ÏiB 9@ö6ymur «!$# z`ÏiB 9@ö6pt¿2 žwÎ) (#þqàÿÉ)èO $tB tûøïr& èp©9Ïe%!$# ãNÍköŽn=tã ôMt/ÎŽàÑ‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫)‪(6‬‬
‫‪ (4) { «!$# z`ÏiB 5=ŸÒtóÎ/‬ﻭﺫﻛﺮ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ )‪ (5‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪{ «!$# z`ÏiB 5=ŸÒtóÎ/ râä!$t/ur } :‬‬
‫ﻭﻫﺬﺍ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﻨﺼـﺎﺭﻯ‪ { ¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ) (#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9 } :‬ﺇﱃ ﻗﻮﻟـﻪ‪:‬‬

‫‪(#q•=|Ê ô‰s% 7Qöqs% uä!#uq÷dr& (#þqãèÎ6®Ks? Ÿwur‬‬

‫)‪(7‬‬
‫‪ÈdYysø9$# uŽö•xî öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ ö@è%‬‬ ‫}‬

‫‪. (8) { ÇÐÐÈ È@‹Î6¡¡9$# Ïä!#uqy™ `tã (#q•=|Êur #ZŽ•ÏVŸ2 (#q•=|Êr&ur ã@ö6s% `ÏB‬‬
‫ﻭﻫﺬﺍ ﺧﻄﺎﺏ ﻟﻠﻨﺼﺎﺭﻯ ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻭﳍﺬﺍ ‪‬ﺎﻫﻢ ﻋﻦ ﺍﻟﻐﻠﻮ‪ ،‬ﻭﻫﻮ ﳎﺎﻭﺯﺓ‬
‫)‪(9‬‬
‫‪’n?tã (#qä9qà)s? Ÿwur öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ‬‬ ‫ﺍﳊﺪ‪ ،‬ﻛﻤﺎ ‪‬ﺎﻫﻢ ﻋﻨﻪ ﰲ ﻗﻮﻟﻪ‪} :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٠‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻳﻬﻮﺩ ‪ .‬ﻭﻗﺪ ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١١٢‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﺫﻛﺮ ﰲ ﺍﻟﺒﻘﺮﺓ ‪ .‬ﻭﻟﻜﻨﻬﺎ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ :‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .‬ﻛﻤﺎ ﺃﺛﺒﺖ ‪ ،‬ﻭﻫﻲ ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٩٠‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪. ١١٢‬‬
‫)‪ (7‬ﻏﲑ ﺍﳊﻖ ﺃﺳﻘﻄﺖ ﻣﻦ ﺍﻟﻨﺴﺨﺘﲔ ‪) :‬ﺝ ﺩ( ‪ .‬ﻭﻫﻮ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺨﲔ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺎﺕ ‪. ٧٧ - ٧٣‬‬
‫)‪ (9‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﺑﺘﺪﺃ ﺍﻵﻳﺔ ﻣﻦ ﻗﻮﻟﻪ ‪ :‬ﻟﹶﺎ ﺗ‪‬ﻐ‪‬ﻠﹸﻮﺍ ﻓِﻲ ﺩِﻳﻨِﻜﹸﻢ‪ . . ‬ﺍﻵﻳﺔ ‪.‬‬

‫‪٥٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ (1) ...{ ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ) 4 ¨,ysø9$# žwÎ) «!$#‬ﺍﻵﻳﺔ‪.‬‬
‫)‪(2‬‬
‫ﺍﻟﻴﻬﻮﺩ ﺑﺎﻟﻐﻀﺐ‪،‬‬ ‫ﻭﺍﻟﻴﻬﻮﺩ ﻣﻘﺼﺮﻭﻥ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻭﺍﻟﻨﺼﺎﺭﻯ ﻏﺎﻟﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﺄﻣﺎ ﻭﺳﻢ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻟﻀﻼﻝ‪ ،‬ﻓﻠﻪ ﺃﺳﺒﺎﺏ ﻇﺎﻫﺮﺓ ﻭﺑﺎﻃﻨﺔ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻬﺎ‪.‬‬
‫ﻭﲨﺎﻉ ﺫﻟﻚ‪ :‬ﺃﻥ ﻛﻔﺮ ﺍﻟﻴﻬﻮﺩ ﺃﺻﻠﻪ ﻣﻦ ﺟﻬﺔ ﻋﺪﻡ ﺍﻟﻌﻤﻞ ﺑﻌﻠﻤﻬﻢ ﻓﻬﻢ ﻳﻌﻠﻤﻮﻥ ﺍﳊﻖ ﻭﻻ‬
‫)‪(3‬‬
‫ﻭﻛﻔﺮ ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺟﻬﺔ ﻋﻤﻠﻬﻢ ﺑﻼ ﻋﻠﻢ‪ ،‬ﻓﻬﻢ‬ ‫ﻳﺘﺒﻌﻮﻧﻪ ﻋﻤﻼ ﺃﻭ ﻻ ﻗﻮﻻ ﻭﻻ ﻋﻤﻼ‬
‫ﳚﺘﻬﺪﻭﻥ ﰲ ﺃﺻﻨﺎﻑ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﻼ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ ﻳﻌﻠﻤﻮﻥ‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻣﻦ ﻓﺴﺪ ﻣﻦ‬ ‫ﻭﻏﲑﻩ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ‬ ‫ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‬ ‫ﺍﻟﺴﻠﻒ‬ ‫ﻭﳍﺬﺍ ﻛﺎﻥ‬
‫ﻋﻠﻤﺎﺋﻨﺎ ﻓﻔﻴﻪ ﺷﺒﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ! ﻭﻣﻦ ﻓﺴﺪ ﻣﻦ ﻋﺒ‪‬ﺎﺩﻧﺎ ﻓﻔﻴﻪ ﺷﺒﻪ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ‬
‫ﻣﻮﺿﻊ ﺷﺮﺡ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻊ ﺃﻥ )‪ (8‬ﺍﷲ ﻗﺪ ﺣﺬﺭﻧﺎ ﺳﺒﻴﻠﻬﻢ‪ ،‬ﻓﻘﻀﺎﺅﻩ ﻧﺎﻓﺬ ﲟﺎ ﺃﺧﱪ ﺑﻪ ﺭﺳﻮﻟﻪ‪ ،‬ﳑﺎ ﺳﺒﻖ ﰲ ﻋﻠﻤﻪ‪،‬‬
‫ﺣﻴﺚ ﻗﺎﻝ ﻓﻴﻤﺎ ﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ :‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ )‪ t (9‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺑﺎﻟﻘﺬﺓ ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ ﺟﺤﺮ‬ ‫)‪(1‬‬
‫ﻗﺒﻠﻜﻢ ﺣﺬﻭ ﺍﻟﻘﺬﺓ‬ ‫)‪(10‬‬
‫ﺍﷲ ‪ } r‬ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٧١‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺻﻒ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﺃﻭ ﻗﻮﻻ ﻭﻻ ﻋﻤﻼ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭ)ﺝ( ‪ :‬ﻭﻻ ﻳﺘﺒﻌﻮﻧﻪ ﻗﻮﻻ ‪ ،‬ﺃﻭ ﻋﻤﻼ ‪ ،‬ﺃﻭ ﻻ ﻗﻮﻻ ﻭﻻ ﻋﻤﻼ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻭﻟﻘﺪ ﻛﺎﻥ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺴﻠﻒ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺴﻔﻴﺎﻥ ‪.‬‬
‫)‪ (6‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﺑﻦ ﺃﰊ ﻋﻤﺮﺍﻥ ‪ ،‬ﻣﻮﱃ ﺑﲏ ﻫﻼﻝ ‪ ،‬ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ١٠٧‬ﻫـ( ﺑﺎﻟﻜﻮﻓﺔ‪،‬‬
‫ﻭﻛﺎﻥ ﺛﻘﺔ ﺛﺒﺘﺎ ﻛﺜﲑ ﺍﳊﺪﻳﺚ ﺣﺠﺔ ‪ ،‬ﻭﻛﺎﻥ ﳏﺪﺙ ﺍﳊﺠﺎﺯ ﰲ ﺯﻣﺎﻧﻪ ﰲ ﻣﻜﺔ ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ‪ " :‬ﻟﻮﻻ‬
‫ﻣﺎﻟﻚ ﻭﺳﻔﻴﺎﻥ ﻟﺬﻫﺐ ﻋﻠﻢ ﺍﳊﺠﺎﺯ " ‪ .‬ﺳﻜﻦ ﻣﻜﺔ ﻭﺗﻮﰲ ‪‬ﺎ ﻋﺎﻡ )‪١٩٨‬ﻫـ(ﻭﻋﻤﺮﻩ )‪ (٩١‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﻥ ﺳﻌﺪ )‪ (٤٩٧ /٥‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (١٠٥ /٣‬‬
‫)‪ (7‬ﰲ )ﺏ ﺝ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻘﻮﻟﻮﻥ ﻣﻦ ﻓﺴﺪ ‪ .‬ﺃﻱ ﺑﺴﻘﻮﻁ ‪ :‬ﺇﻥ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻭﻣﻊ ﺫﻟﻚ ﺃﻥ ﺍﷲ ‪.‬‬
‫)‪ (9‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺗﺄﰐ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (10‬ﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬

‫‪٥٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺿﺐ ﻟﺪﺧﻠﺘﻤﻮﻩ "‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ؟ ﻗﺎﻝ‪ :‬ﻓﻤﻦ { )‪. (2‬‬

‫} ﻻ ﺗﻘﻮﻡ‬ ‫)‪(4‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )‪ t (3‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‬
‫ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﺗﺄﺧﺬ ﺃﻣﱵ ﻣﺄﺧﺬ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﺷﱪﺍ ﺑﺸﱪ‪ ،‬ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ ‪ .‬ﻓﻘﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬
‫ﻛﻔﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ؟ ﻗﺎﻝ‪ :‬ﻭﻣ‪‬ﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﺃﻭﻟﺌﻚ ؟ { )‪. (6) (5‬‬
‫ﻓﺄﺧﱪ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﰲ ﺃﻣﺘﻪ ﻣﻀﺎﻫﺎﺓ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻀﺎﻫﺎﺓ‬
‫ﻟﻔﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻭﻫﻢ ﺍﻷﻋﺎﺟﻢ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ‪ r‬ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﺆﻻﺀ ﻭﻫﺆﻻﺀ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺇﺧﺒﺎﺭﺍ ﻋﻦ ﲨﻴﻊ ﺍﻷﻣﺔ‪ ،‬ﺑﻞ‬
‫ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﺍﳊﻖ ﺣﱴ ﺗﻘﻮﻡ‬ ‫)‪(1‬‬
‫ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﺘﻪ‬ ‫)‪(7‬‬
‫ﻗﺪ ﺗﻮﺍﺗﺮ ﻋﻨﻪ‪ " :‬ﺃﻧﻪ ﻗﺎﻝ } ﻻ ﺗﺰﺍﻝ‬

‫)‪ (1‬ﺍﻟﻘﺬﺓ ‪ :‬ﺑﺎﻟﻀﻢ ‪ :‬ﺭﻳﺸﺔ ﺍﻟﺴﻬﻢ ‪ .‬ﻭﻗﻮﻟﻪ ‪ " :‬ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ " ‪ .‬ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺍﻟﺘﺘﺎﺑﻊ ‪ ،‬ﻭﻳﻀﺮﺏ ﻣﺜﻼ‬
‫ﻟﻠﺸﻴﺌﲔ ﻳﺴﺘﻮﻳﺎﻥ ﻭﻻ ﻳﺘﻔﺎﻭﺗﺎﻥ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ (٥٠٣ /٤‬ﻗﺬﺫ ‪.‬‬
‫)‪ (2‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﰲ ﺍﻟﺼﺤﺎﺡ ﻭﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﺎﻧﻴﺪ ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﻃﺮﻕ‬
‫ﻭﺃﻟﻔﺎﻅ ﻣﺘﻌﺪﺩﺓ ‪ ،‬ﻭﻟﻜﻦ ﱂ ﺃﺟﺪ ﻓﻴﻪ ﻋﺒﺎﺭﺓ ‪ " :‬ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ " ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﺼﺤﻴﺤﲔ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‬
‫ﻫﻮ ‪ :‬ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺷﱪﺍ ﺑﺸﱪ ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ ‪ " . .‬ﺍﳊﺪﻳﺚ ﺑﺘﻤﺎﻣﻪ ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺍﻷﻟﻔﺎﻅ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ :‬ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ "‬
‫‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٧٣٢٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٣٠٠ /١٣‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺳﻨﻦ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ . .‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠٥٤ /٤) ، (٢٦٦٩‬ﺃﻣﺎ ﻟﻔﻆ ‪ " :‬ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ " ‪ ،‬ﻓﻘﺪ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬
‫)‪ ، (١٢٥ /٤‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻷﺛﲑ ﰲ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻋﻦ ﺭﺯﻳﻦ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪. (٣٤ /١٠‬‬
‫)‪ (3‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺻﺨﺮ ﺍﻟﺪﻭﺳﻲ ‪ ،‬ﺃﺳﻠﻢ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻟﻠﻬﺠﺮﺓ ‪ ،‬ﻓﻠﺰﻡ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺧﺪﻣﻪ ‪ ،‬ﻟﺬﻟﻚ ﺻﺎﺭ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ ‪ ،‬ﺣﻴﺚ ﺭﻭﻯ ‪ ٥٣٧٤‬ﺣﺪﻳﺜﺎ ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺼﻔﺔ ‪ ،‬ﺷﻜﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻨﺴﻴﺎﻥ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺒﺴﻂ ﺭﺩﺍﺋﻪ ﻓﺒﺴﻄﻪ‬
‫ﰒ ﺿﻤﻪ ‪ ،‬ﻳﻘﻮﻝ ‪ :‬ﻓﻤﺎ ﻧﺴﻴﺖ ﺣﺪﻳﺜﺎ ﺑﻌﺪ ‪ .‬ﺍﺳﺘﻌﻤﻠﻪ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﺒﺤﺮﻳﻦ ‪ ،‬ﰒ ﺳﻜﻦ ﺍﳌﺪﻳﻨﺔ ﻭﺗﻮﰲ ‪‬ﺎﺳﻨﺔ )‪٥٩‬ﻫـ(‬
‫ﻋﻠﻰ ﺍﻷﺷﻬﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪(١١٤ - ١٠٣ /٨‬؛ ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (٣١٦ ، ٣١٥ /٥‬‬
‫)‪ (4‬ﻗﺎﻝ ‪ :‬ﺳﻘﻄﺖ ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (٦٨٨٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪ ، (٣٩٩٤‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ‬
‫ﻗﺒﻠﻜﻢ " ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٧٣١٩‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٣٠٠ /١٣‬‬
‫)‪ (7‬ﰲ )ﺏ ﺃ( ‪ :‬ﻻ ﻳﺰﺍﻝ ‪.‬‬

‫‪٥٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺴﺎﻋﺔ { )‪. (2‬‬

‫ﻭﺃﺧﱪ ‪ } r‬ﺃﻥ ﺍﷲ ﻻ ﳚﻤﻊ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺿﻼﻟﺔ )‪ (3‬ﻭﺃﻥ ﺍﷲ ﻻ ﻳﺰﺍﻝ ﻳﻐﺮﺱ ﰲ ﻫﺬﺍ‬

‫ﺍﻟﺪﻳﻦ ﻏﺮﺳﺎ ﻳﺴﺘﻌﻤﻠﻬﻢ ﻓﻴﻪ ﺑﻄﺎﻋﺘﻪ { )‪. (5) (4‬‬

‫ﻓﻌﻠﻢ ﲞﱪﻩ ﺍﻟﺼﺪﻕ ﺃﻧﻪ )‪ (6‬ﰲ ﺃﻣﺘﻪ ﻗﻮﻡ ﻣﺘﻤﺴﻜﻮﻥ ‪‬ﺪﻳﻪ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﳏﻀﺎ‪،‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻞ ﻗﺪ ﺗﻮﺍﺗﺮ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ‪ " :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ‪ " . .‬ﺇﱁ ‪.‬‬
‫)‪ (2‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﻭﻣﺴﺘﻔﻴﻀﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻭﻣﺴﻠﻢ ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻫﻢ ﻛﺜﲑ ‪ .‬ﻭﺃﻛﺘﻔﻲ ﺑﺎﻹﺷﺎﺭﺓ‬
‫ﺇﱃ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ ،‬ﻓﻘﺪ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ﺍﻟﺒﺎﺏ )‪ ، (٢٧‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٣٦٤٠‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٦٣٢ /٦‬ﻭﺭﻗﻢ )‪ (٧٤٥٩) ، (٧٣١١‬ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ‪ ،‬ﻛﻤﺎ ﺃﺧﺮﺟﻬﺎ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻠﻔﻆ‬
‫ﺁﺧﺮ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٣٦٤١‬ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺃﻳﻀﺎ ‪ .‬ﻭﺃﺧﺮﺟﻬﺎ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺻﻠﻲ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ ‪ " . .‬ﺍﻷﺣﺎﺩﻳﺚ ﺭﻗﻢ )‪ ، (١٩٢٠‬ﻋﻦ ﺛﻮﺑﺎﻥ ﻭﺭﻗﻢ‬
‫)‪ ، (١٩٢١‬ﻋﻦ ﺍﳌﻐﲑﺓ ﻭﺭﻗﻢ )‪ ، (١٠٣٧‬ﻋﻦ ﻣﻌﺎﻭﻳﺔ ‪.‬‬
‫)‪ (3‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﺇﻥ ﺍﷲ ﻻ ﳚﻤﻊ ﺃﻣﱵ ‪ -‬ﺃﻭ ﻗﺎﻝ ‪ :‬ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ -‬ﻋﻠﻰ ﺿﻼﻟﺔ ‪ ،‬ﻭﻳﺪ‬
‫ﺍﷲ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﻣﻦ ﺷﺬ ﺷﺬ ﰲ ﺍﻟﻨﺎﺭ " ‪ .‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻟﺰﻭﻡ ﺍﳉﻤﺎﻋﺔ‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٦٦ /٤) ، (٢١٦٧‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ " ‪ ،‬ﻭﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ﰲ‬
‫ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ )‪(١١٦ - ١١٥ /١‬؛ ﻭﺍﻟﺴﻨﺔ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ‪ ،‬ﺍﻷﺣﺎﺩﻳﺚ ﺭﻗﻢ )‪، ٨٤ ، ٨٣ ، ٨٢ ، ٨٠‬‬
‫‪) ، (٨٥‬ﺹ ‪ ، (٤٢ ، ٤١ ، ٣٩‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺯﺍﺩ ﻓﻴﻪ ‪ " :‬ﻭﻳﺪ ﺍﷲ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﻭﻣﻦ‬
‫ﺷﺬ ﺷﺬ ﺇﱃ ﺍﻟﻨﺎﺭ " ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ " ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ (٢٧٨ /١‬ﺭﻗﻢ )‪ ، (١٨١٨‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ‬
‫ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺯﻳﺎﺩﺗﻪ ﺭﻗﻢ )‪ ، (١٨٤٤‬ﻭﻟﻪ ﺷﺎﻫﺪ ﺃﻳﻀﺎ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (١٤٥ /٥‬ﻋﻦ ﺃﰊ ﺫﺭ ﻭﻣﻨﻪ ‪" :‬‬
‫ﻓﺈﻥ ﺍﻟﻠﻬﻠﻦ ﳚﻤﻊ ﺃﻣﱵ ﺇﻻ ﻋﻠﻰ ﻫﺪﻯ " ‪ ،‬ﻭﰲ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ )‪ (٢٩ /١‬ﰲ ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺃﻋﻄﻰ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﻓﻴﻪ ‪ " :‬ﻭﻻ ﳚﻤﻌﻬﻢ ﻋﻠﻰ ﺿﻼﻟﺔ " ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﺑﻄﺎﻋﺔ ﺍﷲ ‪.‬‬
‫)‪ (5‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (١٥) ، (٨‬‬
‫ﻋﻦ ﺃﰊ ﻋﻨﺒﺔ ﺍﳋﻮﻻﻧﻴﻘﺎﻝ ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ " :‬ﻻ ﻳﺰﺍﻝ ﺍﷲ ﻳﻐﺮﺱ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﻏﺮﺳﺎ ﻳﺴﺘﻌﻤﻠﻬﻢ ﰲ ﻃﺎﻋﺘﻪ " ‪ ،‬ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﻨﺤﻮﻩ ﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﻋﻨﺒﺔ ﺍﳋﻮﻻﱐ ‪ .‬ﺍﳌﺴﻨﺪ )‪، (٤٢٠٠‬‬
‫ﻭﱂ ﺃﺟﺪ ﻣﻦ ﺗﻜﻠﻢ ﻋﻦ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻷﺋﻤﺔ ‪ ،‬ﻟﻜﻦ ﺭﺟﺎﻟﻪ ﻟﻴﺲ ﻓﻴﻬﻢ ﺿﻌﻴﻒ ﻳﺘﺮﻙ ﺣﺪﻳﺜﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﻣﺘﻪ ﻗﻮﻡ ﻣﺘﻤﺴﻜﲔ ‪‬ﺪﻳﻪ ‪ . .‬ﺇﱁ ‪.‬‬

‫‪٦٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬ ‫)‪(2‬‬ ‫)‪(1‬‬

‫ﺍﻟﻨﺼﺎﺭﻯ‪،‬‬ ‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺃﻭ ﺇﱃ ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ‬ ‫ﺇﱃ ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ‬ ‫ﻭﻗﻮﻡ ﻣﻨﺤﺮﻓﻮﻥ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻻ ﻳﻜﻔﺮ ﺑﻜﻞ )‪ (4‬ﺍﳓﺮﺍﻑ‪ ،‬ﺑﻞ ﻭﻗﺪ ﻻ ﻳﻔﺴﻖ ﺃﻳﻀﺎ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺍﻻﳓﺮﺍﻑ‬
‫ﻛﻔﺮﺍ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﺴﻘﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻌﺼﻴﺔ )‪ (5‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺧﻄﺄ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﺃﻣﺮ ﺗﺘﻘﺎﺿﺎﻩ ﺍﻟﻄﺒﺎﻉ ﻭﻳﺰﻳﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﺃﻣﺮ ﺍﻟﻌﺒﺪ ﺑﺪﻭﺍﻡ ﺩﻋﺎﺀ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﺑﺎﳍﺪﺍﻳﺔ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﱵ ﻻ ﻳﻬﻮﺩﻳﺔ ﻓﻴﻬﺎ ﻭﻻ ﻧﺼﺮﺍﻧﻴﺔ ﺃﺻﻼ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻨﺤﺮﻓﲔ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺷﻌﺐ ﺩﻳﻦ ﺍﻟﻴﻬﻮﺩ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺷﻌﺐ ﺩﻳﻦ ﺍﻟﻨﺼﺎﺭﻯ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﻳﻜﻔﺮ ‪‬ﺬﺍ ﺍﻻﳓﺮﺍﻑ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﻴﺌﺔ ‪.‬‬

‫‪٦١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻌﺾ ﺃﻣﻮﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﻋﺎﺟﻢ ﺍﻟﱵ ﺍﺑﺘﻠﻲ ‪‬ﺎ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ‬
‫)‪(1‬‬
‫ﺇﱃ ﺑﻌﺾ ﺃﻣﻮﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﻋﺎﺟﻢ‪ ،‬ﺍﻟﱵ ﺍﺑﺘﻠﻴﺖ ‪‬ﺎ ﻫﺬﻩ ﺍﻷﻣﺔ‪،‬‬ ‫ﻭﺃﻧﺎ ﺃﺷﲑ‬
‫)‪(2‬‬
‫ﻟﻴﺠﺘﻨﺐ ﺍﳌﺴﻠﻢ ﺍﳊﻨﻴﻒ ﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺇﱃ ﺻﺮﺍﻁ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻭ‬
‫‪öNä3ÏZ»yJƒÎ) ω÷èt/ .`ÏiB Nä3tRr–Šã•tƒ öqs9 É=»tGÅ3ø9$# È@÷dr& ïÆÏiB ׎•ÏVŸ2 ¨Šur‬‬ ‫ﺍﻟﻀﺎﻟﲔ‪ .‬ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪. (4) { ( ‘,ysø9$# ãNßgs9 tû¨üt6s? $tB ω÷èt/ .`ÏiB OÎgÅ¡àÿRr& ωYÏã ô`ÏiB(3) #Y‰|¡ym #·‘$¤ÿä.‬‬
‫ﻓﺬﻡ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﻣﺎ ﺣﺴﺪﻭﺍ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺍﳍﺪﻯ ﻭﺍﻟﻌﻠﻢ‪.‬‬
‫)‪(6‬‬
‫ﻭﻗﺪ ﻳﺒﺘﻠﻰ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ )‪ (5‬ﺍﻟﻌﻠﻢ ﻭﻏﲑﻫﻢ ﺑﻨﻮﻉ ﻣﻦ ﺍﳊﺴﺪ ﳌﻦ ﻫﺪﺍﻩ ﺍﷲ ﺑﻌﻠﻢ‬
‫ﻧﺎﻓﻊ ﺃﻭ ﻋﻤﻞ ﺻﺎﱀ‪ ،‬ﻭﻫﻮ ﺧﻠﻖ ﻣﺬﻣﻮﻡ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﻮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻦ ﺃﺧﻼﻕ ﺍﳌﻐﻀﻮﺏ‬
‫‪tbqè=y‚ö7tƒ tûïÏ%©!$#‬‬ ‫)‪ÇÌÏÈ #·‘qã‚sù Zw$tFøƒèC tb%Ÿ2 `tB •=Ïtä† Ÿw ©!$# ¨bÎ‬‬ ‫ﻋﻠﻴﻬﻢ‪ .‬ﻭﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪ . (7) { 3‬ﻓﻮﺻﻔﻬﻢ‬ ‫‪¾Ï&Î#ôÒsù `ÏB ª!$# ãNßg9s?#uä !$tB šcqßJçFò6tƒur È@÷‚ç7ø9$$Î/ šZ$¨Y9$# tbrâ•ßDù'tƒur‬‬

‫ﺑﺎﻟﺒﺨﻞ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﺨﻞ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺒﺨﻞ ﺑﺎﳌﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﻴﺎﻕ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺨﻞ ﺑﺎﻟﻌﻠﻢ‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺇﻧﺎ ﻧﺸﲑ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻭﻻ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺑﻌﺪ ﻗﻮﻟﻪ ‪ " :‬ﺣﺴﺪﺍ " ﻗﺎﻝ ‪ :‬ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٠٩‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﻟﻠﻌﻠﻢ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻌﻠﻢ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺘﲔ ‪ . ٣٧ ، ٣٦‬ﻭﻗﺪ ﻭﻗﻊ ﺍﺧﺘﻼﻑ ﻭﺧﻠﻂ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺘﲔ ﺑﲔ ﺍﻟﻨﺴﺦ ‪ :‬ﻓﻔﻲ )ﺃ ﻁ( ‪:‬‬
‫ﻗﺎﻝ ‪ :‬ﺇِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﺎ ﻳ‪‬ﺤِﺐ‪ ‬ﻛﹸﻞﱠ ﻣ‪‬ﺨ‪‬ﺘ‪‬ﺎﻝٍ ﻓﹶﺨ‪‬ﻮﺭٍ ‪ ،‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻳ‪‬ﺒ‪‬ﺨ‪‬ﻠﹸﻮﻥﹶ ﻭ‪‬ﻳ‪‬ﺄﹾﻣ‪‬ﺮ‪‬ﻭﻥﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺑِﺎﻟﹾﺒ‪‬ﺨ‪‬ﻞِ ﻭ‪‬ﻳ‪‬ﻜﹾﺘ‪‬ﻤ‪‬ﻮﻥﹶ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻣِﻦ‪‬‬
‫ﻓﹶﻀ‪‬ﻠِﻪِ ﰲ ﺣﲔ ﺃﻥ ﺻﺤﺔ ﺍﻵﻳﺔ ‪ :‬ﺇِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﺎ ﻳ‪‬ﺤِﺐ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻛﹶﺎﻥﹶ ﻣ‪‬ﺨ‪‬ﺘ‪‬ﺎﻟﹰﺎ ﻓﹶﺨ‪‬ﻮﺭ‪‬ﺍ ﻓﺘﻜﻮﻥ ﻫﻲ ﺁﻳﺔ ﺍﻟﻨﺴﺎﺀ ‪ . ٣٦‬ﺃﻭ ﻫﻲ ‪:‬‬
‫ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﺎ ﻳ‪‬ﺤِﺐ‪ ‬ﻛﹸﻞﱠ ﻣ‪‬ﺨ‪‬ﺘ‪‬ﺎﻝٍ ﻓﹶﺨ‪‬ﻮﺭٍ ﻓﺘﻜﻮﻥ ﻫﻲ ﺁﻳﺔ ﺍﳊﺪﻳﺪ ‪ ، ٢٣‬ﻭﻳﻜﻮﻥ ﺁﺧﺮ ﺍﻟﺴﻴﺎﻕ ‪ :‬ﻭ‪‬ﻳ‪‬ﻜﹾﺘ‪‬ﻤ‪‬ﻮﻥﹶ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﰲ‬
‫ﺁﻳﺔ ﺍﻟﻨﺴﺎﺀ ‪ . ٣٧‬ﻭﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ﺫﻛﺮ ﺻﺪﺭ ﺍﻟﻨﺺ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ :‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﺎ ﻳ‪‬ﺤِﺐ‪ ‬ﻛﹸﻞﱠ ﻣ‪‬ﺨ‪‬ﺘ‪‬ﺎﻝٍ ﻓﹶﺨ‪‬ﻮﺭٍ ﺍﻟﱠﺬِﻳﻦ‪‬‬
‫ﻳ‪‬ﺒ‪‬ﺨ‪‬ﻠﹸﻮﻥﹶ ﻭ‪‬ﻳ‪‬ﺄﹾﻣ‪‬ﺮ‪‬ﻭﻥﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺑِﺎﻟﹾﺒ‪‬ﺨ‪‬ﻞِ ﻣﻦ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪ ، ٢٤ ، ٢٣‬ﻭﻋﺠﺰﻫﺎ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ :‬ﻭ‪‬ﻳ‪‬ﻜﹾﺘ‪‬ﻤ‪‬ﻮﻥﹶ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻣِﻦ‪‬‬
‫ﻓﹶﻀ‪‬ﻠِﻪِ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺔ ‪ ، ٣٧‬ﻟﻜﻨﻪ ﱂ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٦٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺍﻷﻛﱪ‪ ،‬ﻭﻛﺬﻟﻚ )‪ (1‬ﻭﺻﻔﻬﻢ ﺑﻜﺘﻤﺎﻥ ﺍﻟﻌﻠﻢ ﰲ ﻏﲑ ﺁﻳﺔ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫ﺍﻵﻳﺔ‪،‬‬ ‫)‪(2‬‬
‫?‪... { ¼çmtRqßJçGõ3s‬‬ ‫‪Ÿwur Ĩ$¨Z=Ï9 ¼çm¨Zä^ÍhŠu;çFs9 |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# t,»sVŠÏB ª!$# x‹s{r& øŒÎ)ur‬‬

‫)‪É=»tGÅ3ø9$# ’Îû Ĩ$¨Z=Ï9 çm»¨Y¨•t/ $tB ω÷èt/ .`ÏB 3“y‰çlù;$#ur ÏM»uZÉi•t7ø9$# z`ÏB $uZø9t“Rr& !$tB tbqßJçFõ3tƒ tûïÏ%©!$# ¨bÎ‬‬ ‫ﻭﻗﻮﻟﻪ‪} :‬‬

‫ﺍﻵﻳﺔ‪ ،‬ﻭﻗﻮﻟـﻪ‪:‬‬ ‫)‪(4‬‬

‫)‪...{ (#qç/$s? tûïÏ%©!$# žwÎ‬‬ ‫&‪ÇÊÎÒÈ šcqãZÏ軯=9$# ãNåkß]yèù=tƒur ª!$# ãNåkß]yèù=tƒ y7Í´¯»s9'ré‬‬
‫)‪(3‬‬

‫)‪$tB y7Í´¯»s9'ré& ¸x‹Î=s% $YYoÿsS ¾ÏmÎ/ šcrçŽtIô±o„ur É=»tGÅ6ø9$# z`ÏB ª!$# tAt“Rr& !$tB tbqßJçFõ3tƒ šúïÏ%©!$# ¨bÎ‬‬ ‫}‬

‫‪(#qãYtB#uä tûïÏ%©!$# (#qà)s9 #sŒ Î)ur‬‬ ‫‪ (5) ... { u‘$¨Z9$# žwÎ) óOÎgÏRqäÜç/ ’Îû šcqè=ä.ù'tƒ‬ﺍﻵﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫‪¾ÏmÎ/ Nä.q•_!$ysã‹Ï9 öNä3ø‹n=tã ª!$# yxtFsù $yJÎ/ NæhtRqèOÏd‰ptéBr& (#þqä9$s% <Ù÷èt/ 4’n<Î) öNßgàÒ÷èt/ Ÿxyz #sŒÎ)ur $¨YtB#uä (#þqä9$s%‬‬

‫‪. (6) { ÇÐÏÈ tbqè=É)÷ès? Ÿxsùr& 4 öNä3În/u‘ y‰YÏã‬‬

‫)‪(7‬‬
‫ﻭﺗﺎﺭﺓ ﺍﻋﺘﻴﺎﺿﺎ ﻋﻦ‬ ‫ﻓﻮﺻﻒ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﺑﺄ‪‬ﻢ ﻳﻜﺘﻤﻮﻥ ﺍﻟﻌﻠﻢ‪ :‬ﺗﺎﺭﺓ ﲞﻼ ﺑﻪ‬
‫ﺇﻇﻬﺎﺭﻩ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺗﺎﺭﺓ ﺧﻮﻓﺎ ﰲ )‪ (8‬ﺃﻥ ﻳ‪‬ﺤﺘﺞ ﻋﻠﻴﻬﻢ ﲟﺎ ﺃﻇﻬﺮﻭﻩ ﻣﻨﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻗﺪ ﻳﺒﺘﻠﻰ )‪ (9‬ﺑﻪ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﻌﻠﻢ )‪ (10‬ﻓﺈ‪‬ﻢ ﺗﺎﺭﺓ ﻳﻜﺘﻤﻮﻥ ﺍﻟﻌﻠﻢ ﲞﻼ‬

‫)‪ (1‬ﰲ )ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻠﺬﻟﻚ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٨٧‬‬
‫)‪ (3‬ﰲ )ﺏ ﺩ( ‪ :‬ﺑﻌﺪ ﻗﻮﻟﻪ ‪ :‬ﰲ ﺍﻟﻜﺘﺎﺏ ﺷﺮﻉ ﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﻠﺖ ﻭﻫﻲ ﻗﻮﻟﻪ ‪ :‬ﻭ‪‬ﺇِﺫﹶﺍ ﻟﹶﻘﹸﻮﺍ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺩﻭﻥ ﻓﺎﺻﻞ‬
‫‪ .‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ١٦٠ ، ١٥٩‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ . ١٧٤‬ﻭﰲ )ﺝ( ‪ :‬ﺃﻛﻤﻞ ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪ ، ٧٦‬ﻟﻜﻨﻪ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺫﻛﺮ ﺍﻵﻳﺔ ‪ ١٤‬ﻣﻦ ﺍﻟﺒﻘﺮﺓ ﻭﻫﻲ ﻗﻮﻟﻪ ‪ :‬ﻭ‪‬ﺇِﺫﹶﺍ ﻟﹶﻘﹸﻮﺍ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺁﻣ‪‬ﻨ‪‬ﺎ‬
‫ﻭ‪‬ﺇِﺫﹶﺍ ﺧ‪‬ﻠﹶﻮ‪‬ﺍ ﺇِﻟﹶﻰ ﺷ‪‬ﻴ‪‬ﺎﻃِﻴﻨِﻬِﻢ‪ ‬ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻜﹸﻢ‪ ‬ﺇِﻧ‪‬ﻤ‪‬ﺎ ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﺘ‪‬ﻬ‪‬ﺰِﺋﹸﻮﻥﹶ ‪.‬‬
‫)‪ (7‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫‪) ((8‬ﺏ ﺩ( ‪ :‬ﺧﻮﻑ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﺝ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﺘﻠﻲ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ ﺩ ﻁ( ‪ :‬ﻟﻠﻌﻠﻢ ‪.‬‬

‫‪٦٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺑﺮﺋﺎﺳﺔ ﺃﻭ‬ ‫ﻳﻨﺎﻝ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻔﻀﻞ ﻣﺎ ﻧﺎﻟﻮﻩ‪ ،‬ﻭﺗﺎﺭﺓ ﺍﻋﺘﻴﺎﺿﺎ ﻋﻨﻪ‬ ‫ﺑﻪ‪ ،‬ﻭﻛﺮﺍﻫﺔ ﻷﻥ‬
‫ﻣﺎﻝ‪ ،‬ﻓﻴﺨﺎﻑ ﻣﻦ ﺇﻇﻬﺎﺭﻩ ﺍﻧﺘﻘﺎﺹ ﺭﺋﺎﺳﺘﻪ ﺃﻭ ﻧﻘﺺ ﻣﺎﻟﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﻗﺪ ﺧﺎﻟﻒ ﻏﲑﻩ ﰲ‬
‫ﻣﺴﺄﻟﺔ‪ ،‬ﺃﻭ ﺍﻋﺘﺰﻯ )‪ (3‬ﺇﱃ ﻃﺎﺋﻔﺔ ﻗﺪ ﺧﻮﻟﻔﺖ ﰲ ﻣﺴﺄﻟﺔ‪ ،‬ﻓﻴﻜﺘﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﻓﻴﻪ ﺣﺠﺔ ﳌﺨﺎﻟﻔﻪ‬
‫ﻭﺇﻥ ﱂ ﻳﺘﻴﻘﻦ ﺃﻥ ﳐﺎﻟﻔﻪ ﻣﺒﻄﻞ‪.‬‬
‫)‪(4‬‬
‫ﻭﻏﲑﻩ‪ :‬ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﻜﺘﺒﻮﻥ ﻣﺎ ﳍﻢ ﻭﻣﺎ ﻋﻠﻴﻬﻢ‪،‬‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ‬
‫ﻭﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻻ ﻳﻜﺘﺒﻮﻥ ﺇﻻ ﻣﺎ ﳍﻢ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﻐﺮﺽ ﺗﻔﺼﻴﻞ ﻣﺎ ﳚﺐ ﺃﻭ ﳛﺘﺴﺐ )‪ (5‬ﰲ ﺫﻟﻚ )‪ (6‬ﺑﻞ ﺍﻟﻐﺮﺽ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﳎﺎﻣﻊ‬
‫ﻳﺘﻔﻄﻦ ﺍﻟﻠﺒﻴﺐ ‪‬ﺎ ﳌﺎ ﻳﻨﻔﻌﻪ ﺍﷲ ﺑﻪ‪.‬‬
‫‪$yJÎ/ šcrã•àÿõ3tƒur $uZøŠn=tã tAÌ“Ré& !$yJÎ/ ß`ÏB÷sçR (#qä9$s% ª!$# tAt“Rr& !$yJÎ/ (#qãYÏB#uä öNßgs9 Ÿ@ŠÏ% #sŒÎ)ur‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪šcqßsÏFøÿtGó¡tƒ ã@ö6s% `ÏB (#qçR%x.ur‬‬ ‫‪ (8) (7) { 3 öNßgyètB $yJÏj9 $]%Ïd‰|ÁãB ‘,ysø9$# uqèdur ¼çnuä!#u‘ur‬ﺑﻌﺪ )‪ (9‬ﺃﻥ ﻗﺎﻝ‪} :‬‬

‫‪. (10) { ÇÑÒÈ šúïÍ•Ïÿ»s3ø9$# ’n?tã «!$# èpuZ÷èn=sù 4 ¾ÏmÎ/ (#rã•xÿŸ2 (#qèùt•tã $¨B Nèduä!$y_ $£Jn=sù (#rã•xÿx. tûïÏ%©!$# ’n?tã‬‬

‫)‪ (1‬ﰲ )ﺝ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﻳﻨﺎﻝ ‪.‬‬

‫)‪ (2‬ﻋﻨﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺩ ﻁ( ‪.‬‬
‫)‪ (3‬ﺍﻋﺘﺰﻯ ‪ :‬ﺍﻧﺘﺴﺐ ﺍﻧﺘﻤﻰ ‪.‬‬
‫)‪ (4‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻬﺪﻱ ﺑﻦ ﺣﺴﺎﻥ ﺍﻟﻌﻨﱪﻱ ﺍﻟﻠﺆﻟﺆﻱ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ١٣٥‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﻛﺒﺎﺭ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﻣﻦ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺜﻘﺎﺕ ﺍﳌﺘﻘﻨﲔ ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻮﺭﻉ ﻭﺍﻟﺼﻼﺡ ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ‪ " :‬ﻻ‬
‫ﺃﻋﺮﻑ ﻟﻪ ﻧﻈﲑﺍ ﰲ ﺍﻟﺪﻧﻴﺎ " ﺗﻮﰲ ﺑﺎﻟﺒﺼﺮﺓ ﺳﻨﺔ )‪ ١٩٨‬ﻫـ( ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﻭﻭﻓﺎﺗﻪ ﺑﺎﻟﺒﺼﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ‬
‫ﺍﻷﻧﺴﺎﺏ ﻻﺑﻦ ﺍﳉﺰﺭﻱ )‪ . (١٣٦ ، ٣١٣٥‬ﻭﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ )‪) ، (٢٨١ - ٦٢٧٩‬ﺕ‬
‫‪. (٥٤٩‬‬
‫)‪ (5‬ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﺎ ﻳﺴﺘﺤﺐ ‪.‬‬
‫)‪ (6‬ﰲ ﺫﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٩١ :‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺃﻛﻤﻞ ﺍﻵﻳﺔ ﺇﱃ ﺁﺧﺮﻫﺎ ‪ .‬ﻭﻫﻲ ﺍﻵﻳﺔ ‪ ٩١‬ﺍﻟﺒﻘﺮﺓ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ‪ :‬ﻗﺎﻝ ‪ :‬ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﻓﹶﻠﹶﻌ‪‬ﻨ‪‬ﺔﹸ ﺍﻟﻠﱠﻪِ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ‪ ‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ﻷﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ :‬ﻓﹶﻠﹶﻌ‪‬ﻨ‪‬ﺔﹸ ﺍﻟﻠﱠﻪِ ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ‪‬‬
‫ﻣﺘﻘﺪﻣﺔ ﻋﻦ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﺍﳌﺆﻟﻒ ﻗﺒﻠﻬﺎ ﻭﻫﻲ ﻗﻮﻟﻪ ‪ :‬ﻭ‪‬ﺇِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻬ‪‬ﻢ‪ ‬ﺁﻣِﻨ‪‬ﻮﺍ ‪ . .‬ﺍﻵﻳﺔ ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﺒﲔ ﰲ ﺍﳌﱳ ‪.‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٨٩‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻮﺻﻒ ﺍﻟﻴﻬﻮﺩ‪ :‬ﺑﺄ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺍﳊﻖ ﻗﺒﻞ ﻇﻬﻮﺭ )‪ (1‬ﺍﻟﻨﺎﻃﻖ ﺑﻪ‪ ،‬ﻭﺍﻟﺪﺍﻋﻲ ﺇﻟﻴﻪ‪ .‬ﻓﻠﻤﺎ‬
‫)‪(2‬‬
‫ﺍﻟﻨﺎﻃﻖ ﺑﻪ ﻣﻦ ﻏﲑ ﻃﺎﺋﻔﺔ ﻳﻬﻮﻭ‪‬ﺎ ﱂ ﻳﻨﻘﺎﺩﻭﺍ ﻟﻪ‪ .‬ﻭﺃ‪‬ﻢ ﻻ ﻳﻘﺒﻠﻮﻥ ﺍﳊﻖ ﺇﻻ ﻣﻦ‬ ‫ﺟﺎﺀﻫﻢ‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﻫﻢ ﻣﻨﺘﺴﺒﻮﻥ ﺇﻟﻴﻬﺎ‪ ،‬ﻣﻊ ﺃ‪‬ﻢ ﻻ ﻳﺘﺒﻌﻮﻥ ﻣﺎ ﻟﺰﻣﻬﻢ ﰲ )‪ (3‬ﺍﻋﺘﻘﺎﺩﻫﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺒﺘﻠﻰ ﺑﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﻃﺎﺋﻔﺔ ﻣﻌﻴﻨﺔ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ )‪ (4‬ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻦ ﺍﳌﺘﻔﻘﻬﺔ‪،‬‬
‫ﺃﻭ ﺍﳌﺘﺼﻮﻓﺔ )‪ .............. (5‬ﺃﻭ ﻏﲑﻫﻢ )‪ . (6‬ﺃﻭ ﺇﱃ ﺭﺋﻴﺲ ﻣﻌﻈﻢ ﻋﻨﺪﻫﻢ )‪ (7‬ﰲ ﺍﻟﺪﻳﻦ ‪-‬‬
‫ﻏﲑ ﺍﻟﻨﱯ ‪ - r‬ﻓﺈ‪‬ﻢ ﻻ ﻳﻘﺒﻠﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﺭﺃﻳﺎ )‪ (8‬ﻭﺭﻭﺍﻳﺔ ﺇﻻ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﻃﺎﺋﻔﺘﻬﻢ‪ ،‬ﰒ ﺇ‪‬ﻢ ﻻ‬
‫ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺗﻮﺟﺒﻪ ﻃﺎﺋﻔﺘﻬﻢ‪ ،‬ﻣﻊ ﺃﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻳﻮﺟﺐ ﺍﺗﺒﺎﻉ ﺍﳊﻖ ﻣﻄﻠﻘﺎ‪ :‬ﺭﻭﺍﻳﺔ ﻭﺭﺃﻳﺎ )‪ (9‬ﻣﻦ‬
‫ﻏﲑ ﺗﻌﻴﲔ ﺷﺨﺺ ﺃﻭ ﻃﺎﺋﻔﺔ ‪ -‬ﻏﲑ ﺍﻟﺮﺳﻮﻝ ‪.- r‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻇﻬﻮﺭ ﺍﻟﻨﱯ ﺍﻟﻨﺎﻃﻖ ﺑﻪ ‪ ،‬ﲞﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (2‬ﻛﺬﻟﻚ ﻫﻨﺎ ﺯﺍﺩ ‪) :‬ﺍﻟﻨﱯ( ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ﻭﺍﻟﺪﻳﻦ ‪.‬‬
‫)‪ (5‬ﺍﳌﺘﺼﻮﻓﺔ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ‪ ،‬ﺃﺗﺒﺎﻋﺎ ﻭﻣﺘﺒﻮﻋﲔ ‪ ،‬ﻭﳓﻮﻫﻢ ‪ ،‬ﻭﺍﻟﺘﺼﻮﻑ ﺑﺸﻜﻠﻪ ﺍﳌﺘﺒﻊ ﻋﻨﺪ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻄﺮﻕ ﺣﱴ ﺍﻟﻴﻮﻡ ﻣﻨﻬﺞ ﻏﺮﻳﺐ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺩﺧﻴﻞ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﺃﺻﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ‪ ،‬ﻭﻻ ﰲ‬
‫ﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻻ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ‪،‬‬
‫ﻓﻬﻮ ﺑﺪﻋﺔ ﲤﺎﺭﺱ ﻓﻴﻬﺎ ﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﻟﻀﻼﻻﺕ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﻘﻮﻟﻴﺔ ﻭﺍﻻﻋﺘﻘﺎﺩﻳﺔ ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﺸﻬﺪ ﺑﻪ ﻋﻤﻞ ﺃﻛﺜﺮ‬
‫ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻴﻮﻡ ‪ ،‬ﰲ ﻛﺜﲑ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻓﻘﺪ ﲰﻌﻨﺎ ﻭﺭﺃﻳﻨﺎ ﻭﻗﺮﺃﻧﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻛﺘﺒﻬﻢ‬
‫ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﺍﻷﺳﻮﺍﻕ ﻭﺍﳌﻜﺘﺒﺎﺕ ﻭﻏﲑﻫﺎ ﺗﺸﻬﺪ ﺑﺈﻗﺮﺍﺭﻫﻢ ﻟﺘﻠﻚ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻻﺕ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ‪ -١ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻟﻠﺸﻌﺮﺍﱐ ‪ -٢ .‬ﺟﺎﻣﻊ ﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻟﻠﻨﺒﻬﺎﱐ ‪ -٣ .‬ﺷﻮﺍﻫﺪ ﺍﳊﻖ ﻟﻠﻨﺒﻬﺎﱐ‬
‫ﺃﻳﻀﺎ ‪ -٤ .‬ﺟﻮﺍﻫﺮ ﺍﳌﻌﺎﱐ ﻟﻠﺘﺠﺎﱐ ‪ -٥ .‬ﺷﺮﺡ ﻓﺼﻮﺹ ﺍﳊﻜﻢ ﻟﻠﻘﺎﺷﺎﱐ ‪ -٦ .‬ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺍﻟﺒﺪﻭﻱ ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ‬
‫ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﻮﺩ ‪ -٧ .‬ﺃﺑﻮ ﻣﺪﻳﻦ ﺍﻟﻐﻮﺙ ‪ ،‬ﺣﻴﺎﺗﻪ ﻭﻣﻌﺮﺍﺟﻪ ﺇﱃ ﺍﷲ ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﳏﻤﻮﺩ ‪ -٨ .‬ﺃﻗﻄﺎﺏ‬
‫ﺍﻟﺘﺼﻮﻑ ﺍﻟﺜﻼﺛﺔ ‪ ،‬ﻟﺼﻼﺡ ﻋﺰﺍﻡ ‪ -٩ .‬ﺍﻟﻠﻤﻊ ‪ ،‬ﻷﰊ ﻧﺼﺮ ﺍﻟﻄﻮﺳﻲ ‪ ،‬ﻭﻏﲑﻫﺎ ﻛﺜﲑ ‪.‬‬
‫)‪ (6‬ﻛﺄﺗﺒﺎﻉ ﺍﻟﻔﺮﻕ ‪ :‬ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳉﻬﻤﻴﺔ ﻭﺍﳋﻮﺍﺭﺝ ﻭﺍﻟﺸﻴﻌﺔ ﻭﳓﻮﻫﻢ ‪ ،‬ﻭﺃﺗﺒﺎﻉ ﺍﻻﲡﺎﻫﺎﺕ ﻭﺍﻷﺣﺰﺍﺏ ‪ :‬ﻛﺎﻟﻘﻮﻣﻴﺔ ‪،‬‬
‫ﻭﺍﻟﺒﻌﺜﻴﺔ ‪ ،‬ﻭﺍﻻﺷﺘﺮﺍﻛﻴﺔ ‪ ،‬ﻭﺍﳌﺎﺭﻛﺴﻴﺔ ‪ ،‬ﻭﺃﺗﺒﺎﻉ ﺍﻟﻨﺤﻞ ﺍﳌﻌﺎﺻﺮﺓ ﻛﺎﻟﺒﻬﺎﺋﻴﺔ ﻭﺍﻟﻘﺎﺩﻳﺎﻧﻴﺔ ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺤﻞ‬
‫ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﳊﺮﻛﺎﺕ ‪.‬‬
‫)‪ (7‬ﻋﻨﺪﻫﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﻓﻘﻬﺎ ﻭﻻ ﺭﻭﺍﻳﺔ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﻭﺍﻳﺔ ﻭﻓﻘﻬﺎ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪`tã zNÎ=s3ø9$# tbqèùÌh•ptä† (#rߊ$yd tûïÏ%©!$# z`ÏiB‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺻﻔﺔ ﺍﳌﻐﻀـﻮﺏ ﻋﻠﻴﻬـﻢ‪} :‬‬

‫‪. (1) { ¾ÏmÏèÅÊ#uq¨B‬‬

‫} ‪z`ÏB uqèd $tBur É=»tGÅ6ø9$# z`ÏB çnqç7|¡óstGÏ9 É=»tFÅ3ø9$$Î/ OßgtFt^Å¡ø9r& tb¼âqù=tƒ‬‬

‫)‪(2‬‬
‫ﻭﻭﺻﻔﻬﻢ ﺑﺄ‪‬ﻢ‬

‫‪ (3) { É=»tGÅ6ø9$#‬ﻭﺍﻟﺘﺤﺮﻳﻒ ﻗﺪ ﻓﺴﺮ ﺑﺘﺤﺮﻳﻒ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻭﺑﺘﺤﺮﻳﻒ ﺍﻟﺘﺄﻭﻳﻞ‪.‬‬

‫ﻓﺄﻣﺎ ﲢﺮﻳﻒ ﺍﻟﺘﺄﻭﻳﻞ ﻓﻜﺜﲑ ﺟﺪﺍ‪ ،‬ﻭﻗﺪ ﺍﺑﺘﻠﻴﺖ ﺑﻪ ﻃﻮﺍﺋﻒ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻣﺎ ﲢﺮﻳﻒ‬
‫ﺍﻟﺘﱰﻳﻞ ﻓﻘﺪ ﻭﻗﻊ ﰲ )‪ (4‬ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﳛﺮﻓﻮﻥ ﺃﻟﻔﺎﻅ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻳﺮﻭﻭﻥ ﺍﳊﺪﻳﺚ ﺑﺮﻭﺍﻳﺎﺕ‬
‫ﻣﻨﻜﺮﺓ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳉﻬﺎﺑﺬﺓ ﻳﺪﻓﻌﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﺭﲟﺎ ﻳﻄﺎﻭﻝ ﺑﻌﻀﻬﻢ ﺇﱃ ﲢﺮﻳﻒ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻭﺇﻥ ﱂ‬
‫ﳝﻜﻨﻪ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻗﺮﺃ ﺑﻌﻀﻬﻢ ﻭ‪‬ﻛﹶﻠﱠﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ (5) ‬ﻣ‪‬ﻮﺳ‪‬ﻰ ﺗ‪‬ﻜﹾﻠِﻴﻤ‪‬ﺎ )‪. (6‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٦‬‬

‫)‪ (2‬ﻗﻮﻟﻪ ‪ :‬ﻭﻭﺻﻔﻬﻢ ﺑﺄ‪‬ﻢ ‪ ،‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪ ،‬ﻭﻓﻴﻬﻤﺎ ‪ :‬ﻳ‪‬ﻠﹾﻮ‪‬ﻭﻥﹶ ﺃﹶﻟﹾﺴِﻨ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ . . ‬ﺍﻵﻳﺔ ‪ ،‬ﻭﰲ )ﺏ( ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻓﻴﻬﻢ ‪ :‬ﻭ‪‬ﺇِﻥﱠ ﻣِﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻟﹶﻔﹶﺮِﻳﻘﹰﺎ ﻳ‪‬ﻠﹾﻮ‪‬ﻭﻥﹶ ﺃﹶﻟﹾﺴِﻨ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﺑِﺎﻟﹾﻜِﺘ‪‬ﺎﺏِ ﻟِﺘ‪‬ﺤ‪‬ﺴ‪‬ﺒ‪‬ﻮﻩ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻜِﺘ‪‬ﺎﺏِ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧٨‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻘﺪ ﻭﻗﻊ ﻓﻴﻪ ﻛﺜﲑ ‪.‬‬
‫)‪ (5‬ﺑﻨﺼﺐ ﺍﺳﻢ ﺍﳉﻼﻟﺔ ‪ ،‬ﻭﻣﻮﺳﻰ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ‪ ،‬ﻟﻴﻜﻮﻥ ﻣﻮﺳﻰ ﻫﻮ ﺍﳌﺘﻜﻠﻢ ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻌﻄﻠﻮﺍ ﺍﻟﺒﺎﺭﻱ ﻋﻦ ﺻﻔﺔ‬
‫ﺍﻟﻜﻼﻡ ﺗﱰﻳﻬ‪‬ﺎ ﻟﻪ ﺑﺰﻋﻤﻬﻢ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٦٤‬‬

‫‪٦٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(4‬‬
‫ﻭﺃﻣ‪‬ﺎ ﱄﹼ )‪ (1‬ﺍﻷﻟﺴﻨﺔ )‪ (2‬ﲟﺎ ﻳ‪‬ﻈﹶﻦ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻓﻜﻮﺿﻊ ﺍﻟﻮﺿﺎﻋﲔ ﺍﻷﺣﺎﺩﻳﺚ )‪ (3‬ﻋﻠﻰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻭ ﺇﻗﺎﻣﺔ ﻣﺎ ﻳﻈﻦ ﺃﻧﻪ ﺣﺠﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﲝﺠﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻣﻦ ﺃﻧﻮﺍﻉ‬
‫ﺃﺧﻼﻕ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺫﻣﻬﺎ )‪ (5‬ﻛﺜﲑ ﳌﻦ ﺗﺪﺑﺮﻩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﰒ ﻧﻈﺮ ﺑﻨﻮﺭ ﺍﻹﳝﺎﻥ‬
‫ﺇﱃ ﻣﺎ ﻭﻗﻊ ﰲ ﺍﻷﻣﺔ ﻣﻦ ﺍﻷﺣﺪﺍﺙ )‪. (6‬‬
‫‪«!$# ’n?tã (#qä9qà)s? Ÿwur öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ‬‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻟﻨﺼﺎﺭﻯ‪} :‬‬

‫)‪ (7) { zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ) 4 ¨,ysø9$# žwÎ‬ﻭﻗﺎﻝ‬

‫ﺗﻌﺎﱃ )‪ (9) { 4 zNtƒó•tB ßûøó$# ßxŠÅ¡yJø9$# uqèd ©!$# ¨bÎ) (#þqä9$s% šúïÏ%©!$# t•xÿŸ2 ô‰s)©9 } (8‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﳌﻮﺍﺿﻊ‪.‬‬
‫)‪(10‬‬
‫ﰒ ﺇﻥ ﺍﻟﻐﻠﻮ ﰲ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻗﺪ ﻭﻗﻊ ﰲ ﻃﻮﺍﺋﻒ ﻣﻦ ﺿﻠﹼﺎﻝ ﺍﳌﺘﻌﺒﺪﺓ ﻭﺍﳌﺘﺼﻮﻓﺔ‬
‫ﺣﱴ ﺧﺎﻟﻂ ﻛﺜﲑﺍ )‪ (11‬ﻣﻨﻬﻢ ﻣﻦ ﻣﺬﻫﺐ ﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﻣﺎ ﻫﻮ ﺃﻗﺒﺢ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ‬
‫ﻣﺜﻠﻪ ﺃﻭ ﺩﻭﻧﻪ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻟﺴﻲ ‪ .‬ﻭﻟﻴﺲ ﳍﺎ ﻣﻌﲎ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻣﺎ ﺗﻄﺎﻭﻝ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺃﻇﻨﻪ ﺗﺼﺮﻑ ﰲ ﺍﻟﻌﺒﺎﺭﺓ؛ ﻷﻧﻪ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ‬
‫ﻟﺪﻱ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻟﻸﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﺫﻣﻬﺎ ﰲ ﺍﻟﻨﺼﻮﺹ ﻛﺜﲑ ‪ ،‬ﺃﻱ ﺑﺰﻳﺎﺩﺓ ﻛﻠﻤﺔ ﰲ )ﺍﻟﻨﺼﻮﺹ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ﻁ( ‪ :‬ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ‪ .‬ﻭﰲ )ﺃ( ‪ :‬ﺳﺎﻗﻄﺔ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٧١‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ﺯﺍﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻟﹶﻘﹶﺪ‪ ‬ﻛﹶﻔﹶﺮ‪ ‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﺛﹶﺎﻟِﺚﹸ ﺛﹶﻠﹶﺎﺛﹶﺔٍ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٧٣‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺘﲔ ‪. ٧٢ ، ١٧‬‬
‫)‪ (10‬ﻻ ﺗﺰﺍﻝ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻀﻔﻲ ﻋﻠﻰ ﻣﺸﺎﳜﻬﺎ ﻭﻣﻌﻈﻤﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻣﺎ ﻻ ﳚﻮﺯ ﺇﻻ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻬﻢ ﻳﺸﺮﻛﻮﻥ ﻣﻦ‬
‫ﻳﺴﻤﻮ‪‬ﻢ ﺑﺎﻷﻏﻮﺍﺙ ﰲ ﺗﺼﺮﻳﻒ ﺍﳌﻠﻜﻮﺕ ﻭﺗﺪﺑﲑ ﺍﻟﻜﻮﻥ ﻭﻋﻠﻢ ﺍﻟﻐﻴﺐ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﺑﺪﺍﻝ ﻭﺍﻷﻗﻄﺎﺏ ﻭﺍﻷﻭﺗﺎﺩ ‪،‬‬
‫ﻭﻛﺘﺒﻬﻢ ﻣﻠﻴﺌﺔ ‪‬ﺬﻩ ﺍﻟﻨﻌﻮﺕ ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ‪ ،‬ﺍﻧﻈﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ‪ :‬ﺟﺎﻣﻊ ﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ‬
‫)‪ . (٧٩ - ١٦٩‬ﻭﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪. (٤٤٥ - ١١٤٣٣‬‬
‫)‪ (11‬ﰲ )ﺩ( ‪ :‬ﻛﺜﲑ ﺑﺎﻟﺮﻓﻊ ‪.‬‬

‫‪٦٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪šÆö/$# yx‹Å¡yJø9$#ur «!$# Âcrߊ `ÏiB $\/$t/ö‘r& öNßguZ»t6÷dâ‘ur öNèdu‘$t6ômr& (#ÿrä‹sƒªB$#‬‬ ‫ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ‪} :‬‬

‫ﻭﻓﺴﺮﻩ ﺍﻟﻨﱯ ‪ r‬ﻟﻌﺪﻱ ﺑﻦ ﺣﺎﰎ ‪ t‬ﺑﺄ‪‬ﻢ‪ } :‬ﺃﺣﻠﹼﻮﺍ ﺍﳊﺮﺍﻡ ﻓﺄﻃﺎﻋﻮﻫﻢ‪،‬‬ ‫)‪(1‬‬

‫‪{ zNtƒö•tB‬‬

‫ﻭﺣﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ﻓﺎﺗﺒﻌﻮﻫﻢ { )‪. (2‬‬

‫ﻭﻛﺜﲑ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﳌﺘﻌﺒﺪﺓ ﻳﻄﻴﻊ ﺑﻌﺾ ﺍﳌﻌﻈﻤﲔ ﻋﻨﺪﻩ ﰲ ﻛﻞ ﻣﺎ ﻳﺄﻣﺮ ﺑﻪ ﻭﺇﻥ ﺗﻀﻤﻦ ﲢﻠﻴﻞ‬
‫‪$yg»uZö;tGx. $tB $ydqããy‰tGö/$# ºp§‹ÏR$t6÷du‘ur‬‬ ‫ﺣﻼﻝ‪ ،‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻟﻀﺎﻟﲔ‪} :‬‬ ‫)‪(3‬‬
‫ﺣﺮﺍﻡ ﺃﻭ ﲢﺮﱘ‬

‫‪. (4) { «!$# ÈbºuqôÊÍ‘ uä!$tóÏGö/$# žwÎ) óOÎgöŠn=tæ‬‬

‫ﻭﻗﺪ ﺍﺑﺘﻠﻲ ﻃﻮﺍﺋﻒ )‪ (5‬ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ﲟﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ‪.‬‬
‫)‪(6‬‬
‫ﻭﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪{ ÇËÊÈ #Y‰Éfó¡¨B NÍköŽn=tã žcx‹Ï‚-GoYs9 öNÏdÌ•øBr& #’n?tã (#qç7n=yñ šúïÏ%©!$# tA$s% } :‬‬
‫ﻓﻜﺎﻥ ﺍﻟﻀﺎﻟﻮﻥ ‪ -‬ﺑﻞ ﻭﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ‪ -‬ﻳﺒﻨﻮﻥ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪،‬‬
‫ﻭﻗﺪ ‪‬ﻰ ﺭﺳﻮﻝ )‪ (7‬ﺍﷲ ‪ r‬ﺃﻣﺘﻪ ﻋﻦ ﺫﻟﻚ ﰲ ﻏﲑ ﻣﻮﻃﻦ )‪ (8‬ﺣﱴ ﰲ ﻭﻗﺖ ﻣﻔﺎﺭﻗﺘﻪ ﺍﻟﺪﻧﻴﺎ ‪-‬‬
‫ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ ‪.-‬‬
‫ﰒ ﺇﻥ ﻫﺬﺍ ﻗﺪ ﺍﺑﺘﻠﻲ ﺑﻪ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪.‬‬
‫ﰒ ﺇﻥ ﺍﻟﻀﺎﻟﲔ ﲡﺪ ﻋﺎﻣﺔ ﺩﻳﻨﻬﻢ ﺇﳕﺎ ﻳﻘﻮﻡ ﺑﺎﻷﺻﻮﺍﺕ ﺍﳌﻄﺮﺑﺔ‪ ،‬ﻭﺍﻟﺼﻮﺭ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﻓﻼ‬
‫)‪(1‬‬ ‫)‪(9‬‬
‫ﻣﻦ‬ ‫ﻗﺪ ﺍﺑﺘﻠﻴﺖ ﻫﺬﻩ ﺍﻷﻣﺔ‬ ‫ﻳﻬﺘﻤﻮﻥ ﺑﺄﻣﺮ ﺩﻳﻨﻬﻢ ﺑﺄﻛﺜﺮ ﻣﻦ ﺗﻠﺤﲔ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﰒ ﲡﺪ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣١‬‬

‫)‪ (2‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ -‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٣٠٩٥‬‬
‫)‪ ، (٥٢٧٨‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ " ‪ ،‬ﻭﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ )‪. (٨١ ، ١٠٨٠‬‬
‫)‪ (3‬ﰲ )ﺝ( ‪ :‬ﻭﲢﺮﱘ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٧‬‬
‫)‪ (5‬ﰲ )ﺏ( ﻃﺎﺋﻔﺔ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪ :‬ﺍﻵﻳﺔ ‪. ٢١‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ( ﻭﻗﺪ ‪‬ﻰ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺪ ‪‬ﻰ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (8‬ﺳﺘﺄﰐ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ ‪ :‬ﺍﻧﻈﺮ ﺍﻟﺼﻔﺤﺎﺕ )‪. (١٨٧ - ٢١٨٥‬‬
‫)‪ (9‬ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻏﻤﻮﺽ ﻭﺗﺘﻀﺢ ﺇﺫﺍ ﺯﺩﻧﺎ)ﺃﻧﻪ( ﻟﺘﻜﻮﻥ ‪ :‬ﰒ ﳒﺪ ﺃﻧﻪ ﻗﺪ ‪.‬‬

‫‪٦٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬

‫ﻣﺎ ﻓﻴﻪ‬ ‫ﻭﺇﺻﻼﺡ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺣﻮﺍﻝ ﺑﻪ‬ ‫ﺍﻟﻘﺼﺎﺋﺪ‬ ‫ﺍﲣﺎﺫ ﺍﻟﺴﻤﺎﻉ ﺍﳌﻄﺮﺏ‪ ،‬ﺑﺴﻤﺎﻉ‬
‫‪&äóÓx« 4’n?tã 3“t•»|Á¨Z9$# ÏM|¡øŠs9 ߊqßguŠø9$# ÏMs9$s%ur‬‬ ‫ﻣﻀﺎﻫﺎﺓ ﻟﺒﻌﺾ ﺣﺎﻝ ﺍﻟﻀﺎﻟﲔ‪ ،‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪ (5) { &äóÓx« 4’n?tã ߊqßguŠø9$# ÏM|¡øŠs9 3“t•»|Á¨Y9$# ÏMs9$s%ur‬ﻓﺄﺧﱪ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﻣﺘﲔ ﲡﺤﺪ ﻛﻞ‬
‫ﻣﺎ ﺍﻷﺧﺮﻯ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﻧﺖ ﲡﺪ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺘﻔﻘﻬﺔ‪ ،‬ﺇﺫﺍ ﺭﺃﻯ ﺍﳌﺘﺼﻮﻓﺔ ﻭﺍﳌﺘﻌﺒﺪﺓ ﻻ ﻳﺮﺍﻫﻢ ﺷﻴﺌﺎ ﻭﻻ ﻳﻌﺪﻫﻢ ﺇﻻ‬
‫ﺟﻬﺎﻻ ﺿﻼﻻ‪ ،‬ﻭﻻ ﻳﻌﺘﻘﺪ ﰲ ﻃﺮﻳﻘﻬﻢ )‪ (6‬ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﳍﺪﻯ ﺷﻴﺌﺎ‪ ،‬ﻭﺗﺮﻯ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺘﺼﻮﻓﺔ‪،‬‬
‫ﻭﺍﳌﺘﻔﻘﺮﺓ )‪ (7‬ﻻ ﻳﺮﻯ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻌﻠﻢ ﺷﻴﺌﺎ‪ ،‬ﺑﻞ ﻳﺮﻯ ﺃﻥ ﺍﳌﺘﻤﺴﻚ )‪ (8‬ﺎ ﻣﻨﻘﻄﻌﺎ ﻋﻦ ﺍﷲ ﻭﺃﻧﻪ‬
‫ﻟﻴﺲ ﻋﻨﺪ ﺃﻫﻠﻬﺎ ﳑﺎ ﻳﻨﻔﻊ ﻋﻨﺪ ﺍﷲ ﺷﻴﺌﺎ )‪. (9‬‬
‫)‪(10‬‬
‫ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﻫﺬﺍ ﻭﻫﺬﺍ ﺣﻖ‪ ،‬ﻭﻣﺎ ﺧﺎﻟﻒ‬ ‫ﻭﺇﳕﺎ ﺍﻟﺼﻮﺍﺏ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﻫﺬﺍ ﻭﻫﺬﺍ‪ :‬ﺑﺎﻃﻞ‪.‬‬
‫)‪(11‬‬
‫ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺮﻭﻣﻴﺔ‪ ،‬ﻗﻮﻻ‬ ‫ﻭﺃﻣﺎ ﻣﺸﺎ‪‬ﺔ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻓﻘﺪ ﺩﺧﻞ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻌﺒﺎﺭﺍﺕ ﺟﺎﺀﺕ ﻛﺬﺍ ‪ :‬ﰒ ﺇﻧﻚ ﲡﺪ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﻗﺪ ﺍﺑﺘﻠﻴﺖ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﲰﺎﻉ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺑﺎﻟﺼﻮﺭ ﻭﺍﻷﺻﻮﺍﺕ ﺍﳉﻤﻴﻠﺔ ‪.‬‬
‫)‪ (4‬ﺑﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١١٣‬‬
‫)‪ (6‬ﰲ )ﺏ( ﻃﺮﻳﻘﺘﻬﻢ ‪.‬‬
‫)‪ (7‬ﺍﳌﺘﻔﻘﺮﺓ ‪ :‬ﻫﻮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺩﺭﺍﻭﻳﺶ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺬﻳﻦ ﻳﻈﻬﺮﻭﻥ ﺍﻟﻔﻘﺮ ﻭﻳﺘﻜﻠﻔﻮﻧﻪ ‪ ،‬ﻭﻳﺘﻌﺒﺪﻭﻥ ﻋﻠﻰ ﺟﻬﻞ ‪ ،‬ﻭﻳﻨﺸﺪﻭﻥ‬
‫ﺍﻟﻌﺰﻟﺔ ﺃﻭ ﺍﻟﺴﻴﺎﺣﺔ ﺍﳍﺎﺋﻤﺔ ﺩﻭﻥ ﻗﺼﺪ ‪ ،‬ﻭﻳﻨﺘﻘﺼﻮﻥ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﻭﻳﺮﻭﻧﻪ ﻋﻠﻤﺎ ﺑﺎﻟﻈﺎﻫﺮ ﻻ ﻳﻨﻔﻊ ﺻﺎﺣﺒﻪ ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ‬
‫ﻣﻦ ﺿﻌﺎﻑ ﺍﻟﻌﻘﻮﻝ ‪ ،‬ﻭﻟﺒﻌﺾ ﺍﻟﻌﺎﻣﺔ ﺍﳉﺎﻫﻠﲔ ﻓﻴﻬﻢ ﺍﻋﺘﻘﺎﺩﺍﺕ ‪ ،‬ﻭﻳﺴﻤﻮ‪‬ﻢ ‪ :‬ﺍ‪‬ﺎﺫﻳﺐ ﺃﻭ ﺍﻟﺪﺭﺍﻭﻳﺶ ‪ ،‬ﻭﺃﻫﻞ ﺍﷲ ‪،‬‬
‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﷲ ﻭﺿﻊ ﺳﺮﻩ ﻓﻴﻬﻢ ‪ . .‬ﺇﱁ ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺎﺻﻴﻞ‬
‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ ﺍ‪‬ﻠﺪ )‪. (١١‬‬
‫)‪ (8‬ﰲ )ﺩ( ‪ :‬ﺍﳌﺴﺘﻤﺴﻚ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﳑﺎ ﻳﻨﻔﻊ ﻋﻨﺪ ﺍﷲ ﺷﻴﺌﺎ ‪ .‬ﻭﰲ )ﺝ ﺩ( ‪ :‬ﳑﺎ ﻳﻨﻔﻊ ﻋﻨﺪ ﺍﷲ ﺷﻲﺀ ‪.‬‬
‫)‪ (10‬ﰲ )ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﺼﻮﺍﺏ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻘﺪ ﺩﺧﻞ ﻣﻨﻪ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ .‬ﺃﻱ ﺑﺰﻳﺎﺩﺓ ‪ :‬ﻣﻨﻪ ‪.‬‬

‫‪٦٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻋﻤﻼ‪ ،‬ﻭﺍﻵﺛﺎﺭ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻗﻮﻻ ﻭﻋﻤﻼ‪ ،‬ﻣﺎ ﻻ ﺧﻔﺎﺀ ﺑﻪ )‪ (1‬ﻋﻠﻰ ﻣﺆﻣﻦ ﻋﻠﻴﻢ ﺑﺪﻳﻦ ﺍﻹﺳﻼﻡ‪،‬‬
‫)‪(2‬‬
‫ﻭﲟﺎ ﺣﺪﺙ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻐﺮﺽ ﻫﻨﺎ ﺗﻔﺼﻴﻞ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻷﻣﺔ‪ ،‬ﳑﺎ ﺗﻀﺎﺭﻉ‬
‫ﻃﺮﻳﻖ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﺃﻭ ﺍﻟﻀﺎﻟﲔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﺫﻟﻚ ﻗﺪ ﻳﻘﻊ ﻣﻐﻔﻮﺭﺍ ﻟﺼﺎﺣﺒﻪ‪ :‬ﺇﻣﺎ‬
‫ﻻﺟﺘﻬﺎﺩ ﺃﺧﻄﺄ ﻓﻴﻪ‪ ،‬ﻭﺇﻣﺎ ﳊﺴﻨﺎﺕ ﳏﺖ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫)‪(3‬‬
‫ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﺃﻥ ﻧﺒﲔ ﺿﺮﻭﺭﺓ ﺍﻟﻌﺒﺪ ﻭﻓﺎﻗﺘﻪ ﺇﱃ ﻫﺪﺍﻳﺔ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺃﻥ ﻳﻨﻔﺘﺢ‬
‫ﺑﺎﺏ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻻﳓﺮﺍﻑ‪.‬‬
‫ﰒ ﺇﻥ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻫﻮ ﺃﻣﻮﺭ ﺑﺎﻃﻨﺔ ﰲ ﺍﻟﻘﻠﺐ‪ :‬ﻣﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺇﺭﺍﺩﺍﺕ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪،‬‬
‫ﻭﺃﻣﻮﺭ ﻇﺎﻫﺮﺓ‪ :‬ﻣﻦ ﺃﻗﻮﺍﻝ‪ ،‬ﺃﻭ ﺃﻓﻌﺎﻝ ﻗﺪ ﺗﻜﻮﻥ ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺃﻳﻀﺎ ﻋﺎﺩﺍﺕ ﰲ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﳌﺴﻜﻦ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻻﻓﺘﺮﺍﻕ‪ ،‬ﻭﺍﻟﺴﻔﺮ ﻭﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﺍﻟﺮﻛﻮﺏ ﻭﻏﲑ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ ﺑﻴﻨﻬﻤﺎ ﺍﺭﺗﺒﺎﻁ ﻭﻣﻨﺎﺳﺒﺔ‪ ،‬ﻓﺈﻥ ﻣﺎ ﻳﻘﻮﻡ ﺑﺎﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺸﻌﻮﺭ‬
‫ﻭﺍﳊﺎﻝ ﻳﻮﺟﺐ ﺃﻣﻮﺭﺍ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﻣﺎ ﻳﻘﻮﻡ ﺑﺎﻟﻈﺎﻫﺮ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻳﻮﺟﺐ ﻟﻠﻘﻠﺐ ﺷﻌﻮﺭﺍ‬
‫ﻭﺃﺣﻮﺍﻻ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻴﻪ ‪.‬‬

‫)‪ (2‬ﺗﻀﺎﺭﻉ ‪ :‬ﺃﻱ ﺗﺸﺎﺑﻪ ‪ ،‬ﻓﺎﳌﻀﺎﺭﻋﺔ ﻫﻲ ﺍﳌﺸﺎ‪‬ﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺽ ﺭ ﻉ( ‪) ،‬ﺹ ‪. (٣٨٠‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻟﻚ ‪.‬‬

‫‪٧٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﲔ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ‬

‫ﻭﻗﺪ ﺑﻌﺚ ﺍﷲ ﳏﻤﺪﺍ ‪ r‬ﺑﺎﳊﻜﻤﺔ ﺍﻟﱵ ﻫﻲ ﺳﻨﺘﻪ‪ ،‬ﻭﻫﻲ ﺍﻟﺸﺮﻋﺔ ﻭﺍﳌﻨﻬﺎﺝ ﺍﻟﺬﻱ ﺷﺮﻋﻪ‬
‫ﻟﻪ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺃﻥ ﺷﺮﻉ ﻟﻪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﻗﻮﺍﻝ ﻣﺎ ﻳﺒﺎﻳﻦ ﺳﺒﻴﻞ ﺍﳌﻐﻀﻮﺏ‬
‫)‪(1‬‬
‫ﻭﺇﻥ ﱂ ﻳﻈﻬﺮ ﻟﻜﺜﲑ ﻣﻦ ﺍﳋﻠﻖ ﰲ‬ ‫ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﲔ‪ ،‬ﻓﺄﻣﺮ ﲟﺨﺎﻟﻔﺘﻬﻢ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ‬
‫ﺫﻟﻚ ﻣﻔﺴﺪﺓ ﻷﻣﻮﺭ‪:‬‬
‫)‪(2‬‬
‫ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ ﺗﻮﺭﺙ ﺗﻨﺎﺳﺒﺎ ﻭﺗﺸﺎﻛﻼ ﺑﲔ ﺍﳌﺘﺸﺎ‪‬ﲔ‪ ،‬ﻳﻘﻮﺩ‬
‫ﺇﱃ ﻣﻮﺍﻓﻘﺔ ﻣﺎ )‪ (3‬ﰲ ﺍﻷﺧﻼﻕ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﳏﺴﻮﺱ؛ ﻓﺈﻥ ﺍﻟﻼﺑﺲ ﺛﻴﺎﺏ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫ﳚﺪ ﻣﻦ ﻧﻔﺴﻪ ﻧﻮﻉ ﺍﻧﻀﻤﺎﻡ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﻟﻼﺑﺲ ﻟﺜﻴﺎﺏ )‪ (4‬ﺍﳉﻨﺪ ﺍﳌﻘﺎﺗﻠﺔ ‪ -‬ﻣﺜﻼ ‪ -‬ﳚﺪ ﻣﻦ ﻧﻔﺴﻪ‬
‫ﻧﻮﻉ )‪ (5‬ﲣﻠﻖ ﺑﺄﺧﻼﻗﻬﻢ‪ ،‬ﻭﻳﺼﲑ ﻃﺒﻌﻪ ﻣﺘﻘﺎﺿﻴﺎ )‪ (6‬ﻟﺬﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﳝﻨﻌﻪ )‪ (7‬ﻣﺎﻧﻊ )‪. (8‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ ﺗﻮﺟﺐ ﻣﺒﺎﻳﻨﺔ ﻭﻣﻔﺎﺭﻗﺔ ﺗﻮﺟﺐ ﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ‬
‫ﻣﻮﺟﺒﺎﺕ ﺍﻟﻐﻀﺐ ﻭﺃﺳﺒﺎﺏ ﺍﻟﻀﻼﻝ‪ ،‬ﻭﺍﻻﻧﻌﻄﺎﻑ ﻋﻠﻰ ﺃﻫﻞ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺿﻮﺍﻥ‪ ،‬ﻭﲢﻘﻖ ﻣﺎ‬
‫ﻗﻄﻊ ﺍﷲ ﻣﻦ ﺍﳌﻮﺍﻻﺓ ﺑﲔ ﺟﻨﺪﻩ ﺍﳌﻔﻠﺤﲔ ﻭﺃﻋﺪﺍﺋﻪ ﺍﳋﺎﺳﺮﻳﻦ‪.‬‬

‫)‪ (1‬ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ ‪ :‬ﻫﻮ ﻣﺎ ﻳﻈﻬﺮ ﻣﻦ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﻭﺷﻜﻠﻪ ‪ ،‬ﺃﻭ ﳛﺴﻪ ﻣ‪‬ﻦ‪ ‬ﺣﻮﻟﻪ ﻣﻦ ﺃﳕﺎﻁ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ‬
‫ﺍﻟﻘﻮﻟﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻛﺎﻷﻛﻞ ‪ ،‬ﻭﺍﻟﺸﺮﺏ ‪ ،‬ﻭﺍﻟﻜﻼﻡ ‪ ،‬ﻭﺍﻟﻠﺒﺎﺱ ‪ ،‬ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ‪ ،‬ﻭﳑﺎﺭﺳﺔ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ ‪،‬‬
‫ﻭﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ‪ .‬ﺃﻣﺎ ﺍﳍﺪﻱ ﺍﻟﺒﺎﻃﻦ ﻓﻬﻮ ﻣﺎ ﻻ ﻳﺪﺭﻙ ﺑﺎﳊﻮﺍﺱ ‪ :‬ﻣﻦ ﺍﻟﻨﻮﺍﻳﺎ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻷﻓﻜﺎﺭ ﻭﳓﻮﻫﺎ ‪ ،‬ﻣﺎ ﱂ‬
‫ﻳﻌﱪ ﻋﻨﻬﺎ ﺑﻘﻮﻝ ﺃﻭ ﻓﻌﻞ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻳﻌﻮﺩ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﺍﻷﺧﻼﻕ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺛﻴﺎﺏ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻗﺎﻝ ‪ :‬ﻧﻮﻉ ﺍﻧﻀﻤﺎﻡ ﺇﻟﻴﻬﻢ ﲣﻠﻖ ﺑﺄﺧﻼﻗﻬﻢ ‪ .‬ﺃﻱ ﺑﺰﻳﺎﺩﺓ ‪) :‬ﺍﻧﻀﻤﺎﻡ ﺇﻟﻴﻬﻢ( ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻣﻘﺎﺿﻴﺎ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻘﺘﻀﻴﺎ ‪ .‬ﻭﺍﻟﺘﻘﺎﺿﻲ ﻭﺍﻻﻗﺘﻀﺎﺀ ﳘﺎ ﲟﻌﲎ ﺍﻟﻄﻠﺐ ﻭﺍﻟﺮﻏﺒﺔ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻻ ﺃﻥ ﳝﻨﻌﻪ ﻣﻦ ﺫﻟﻚ ﻣﺎﻧﻊ ‪.‬‬
‫)‪ (8‬ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﻫﻨﺎ ﻣﻦ ﺃﻥ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ ﺗﻮﺭﺙ ﺗﻨﺎﺳﺒﺎ ﻭﺗﺸﺎﻛﻼ ﺑﲔ ﺍﳌﺘﺸﺎﺭﻛﲔ ‪،‬‬
‫ﺫﻟﻚ ﺃﻣﺮ ﻳﺼﺪﻗﻪ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻴﻮﻡ ‪ ،‬ﻓﻀﻼ ﻋﻤﺎ ﻭﺭﺩ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻳﺸﻬﺪ ﺑﻪ ﻭﺍﻗﻊ ﺍﻷﻣﻢ‬
‫ﻭﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻓﺮﺍﺩ؛ ﻓﺈﻧﻨﺎ ﳒﺪ ﺍﳌﺘﻔﺮﳒﲔ ﻋﻨﺪﻧﺎ ﺍﻟﻴﻮﻡ ﰲ ﻟﺒﺎﺳﻬﻢ ﻭﻛﻼﻣﻬﻢ ﻭﺗﺼﺮﻓﺎ‪‬ﻢ ﻟﺪﻳﻬﻢ ﻣﻴﻮﻝ ﻟﺴﺎﺋﺮ ﻃﺒﺎﻉ‬
‫ﺍﳋﻮﺍﺟﺎﺕ ﻭﺳﻠﻮﻛﻬﻢ ‪ ،‬ﺑﻞ ﻭﺃﻓﻜﺎﺭﻫﻢ ﻭﻋﻘﺎﺋﺪﻫﻢ ﻭﺗﺼﻮﺭﺍ‪‬ﻢ ‪ -‬ﰲ ﺍﻟﻐﺎﻟﺐ ‪ ، -‬ﻭﳒﺪ ﺍﻟﺒﻌﺾ ﻳﻜﻦ ﳍﻢ ﻭﻳﻈﻬﺮ‬
‫ﺍﻹﻛﺒﺎﺭ ‪ ،‬ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻹﺟﻼﻝ ‪ ،‬ﻭﺭﲟﺎ ﺍﺣﺘﻘﺮ ﻧﻔﺴﻪ ﻭﺃﻣﺘﻪ ﻭﺩﻳﻨﻪ ﻭﺷﻌﺮ ﺑﺎﻟﺼﻐﺎﺭ ﺃﻣﺎﻡ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪.‬‬

‫‪٧١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﺃﰎ ﺣﻴﺎﺓ‪ ،‬ﻭﺃﻋﺮﻑ ﺑﺎﻹﺳﻼﻡ ‪ -‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﺴﺖ ﺃﻋﲏ ﳎﺮﺩ‬
‫)‪(4) (3‬‬ ‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻣﻦ ﺣﻴﺚ ﺍﳉﻤﻠﺔ ‪ -‬ﻛﺎﻥ‬ ‫ﺃﻭ ﺑﺎﻃﻨﺎ ﲟﺠﺮﺩ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‬ ‫ﺑﻪ ﻇﺎﻫﺮﺍ‬ ‫ﺍﻟﺘﻮﺳﻢ‬
‫ﺇﺣﺴﺎﺳﻪ ﲟﻔﺎﺭﻗﺔ )‪ (5‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ )‪ (6‬ﺃﰎ‪ ،‬ﻭﺑﻌﺪﻩ ﻋﻦ ﺃﺧﻼﻗﻬﻢ ﺍﳌﻮﺟﻮﺩﺓ‬
‫ﰲ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺃﺷﺪ‪.‬‬
‫)‪(7‬‬
‫ﺍﻻﺧﺘﻼﻁ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺣﱴ ﻳﺮﺗﻔﻊ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻣﺸﺎﺭﻛﺘﻬﻢ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺗﻮﺟﺐ‬
‫ﺍﻟﺘﻤﻴﺰ ﻇﺎﻫﺮﺍ‪ ،‬ﺑﲔ ﺍﳌﻬﺪﻳﲔ )‪ (8‬ﺍﳌﺮﺿﻴﲔ‪ ،‬ﻭﺑﲔ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﲔ )‪ (9‬ﺇﱃ ﻏﲑ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳊﻜﻤﻴﺔ‪.‬‬
‫ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ ﺇﻻ ﻣﺒﺎﺣﺎ ﳏﻀﺎ ﻟﻮ ﲡﺮﺩ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ‪ ،‬ﻓﺄﻣﺎ ﺇﻥ‬
‫)‪(10‬‬
‫ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻟﻜﻔﺮ؛ ﻓﻤﻮﺍﻓﻘﺘﻬﻢ ﻓﻴﻪ ﻣﻮﺍﻓﻘﺔ ﰲ‬ ‫ﻛﺎﻥ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﻛﻔﺮﻫﻢ؛ ﻛﺎﻥ‬
‫ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﻣﻌﺎﺻﻴﻬﻢ )‪. (11‬‬
‫ﻓﻬﺬﺍ ﺃﺻﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻔﻄﻦ ﻟﻪ )‪. (12‬‬

‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﺘﺮﺳﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺃﻋﺮﻑ ﺑﺎﻹﺳﻼﻡ ﰲ ﺣﻖ ﺍﻹﺳﻼﻡ ‪ ،‬ﻟﺴﺖ ﺃﻋﲏ ﳎﺮﺩ ﺍﻟﺘﺮﺳﻢ ﺑﻪ ﻇﺎﻫﺮﺍ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﲟﺠﺮﺩ ﺍﻻﻋﺘﻘﺎﺩ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﲟﻔﺎﺭﻗﺘﻪ ‪ .‬ﻭﰲ )ﺃ ﻁ( ‪ :‬ﲟﻔﺎﺭﻗﺘﻪ ﻟﻠﻴﻬﻮﺩ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﻇﺎﻫﺮﺍ ﺃﻭ ﺑﺎﻃﻨﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﻮﺟﺐ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳌﻬﺘﺪﻳﻦ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ( ‪ :‬ﻭﻻ ﺍﻟﻀﺎﻟﲔ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺷﻌﺒﺔ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺿﻼﳍﻢ ﻭﻣﻌﺎﺻﻴﻬﻢ ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻟﻴﺴﺖ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻳﻀﺎ ﺯﺍﺩ ‪ :‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺫﻛﺮ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ ﻋﻤﻮﻣﺎ ﻭﰲ ﺃﻋﻴﺎﺩﻫﻢ ﺧﺼﻮﺻﺎ‬
‫ﺑﻴﺎﻥ ﺍﳌﺼﻠﺤﺔ ﰲ ﳐﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﺘﻀﺮﺭ ﻭﺍﳌﻔﺴﺪﺓ ﻣﻦ ﻣﺘﺎﺑﻌﺘﻬﻢ‬
‫ﳌﺎ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﺻﺔ )‪ (1‬ﻗﺪ ﻳﻜﻮﻥ ﻣﻨﺪﺭﺟﺎ )‪ (2‬ﰲ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ؛ ﺑﺪﺃﻧﺎ ﺑﺬﻛﺮ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬ ‫ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺍﻷﻣﺮ‬ ‫ﺑﻌﺾ ﻣﺎ ﺩﻝ‬
‫ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻋﺎﻣﺎ ﰲ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳌﺨﺎﻟﻔﺎﺕ )‪ (5‬ﺃﻭ ﺧﺎﺻﺎ ﺑﺒﻌﻀﻬﺎ‪،‬‬
‫ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺃﻣﺮ ﺇﳚﺎﺏ‪ ،‬ﺃﻭ ﺃﻣﺮ ﺍﺳﺘﺤﺒﺎﺏ‪.‬‬
‫ﰒ ﺃﺗﺒﻌﻨﺎ ﺫﻟﻚ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﺧﺼﻮﺻﺎ‪.‬‬
‫)‪(6‬‬
‫ﺃﻥ ﺍﻷﻣﺮ ﲟﻮﺍﻓﻘﺔ ﻗﻮﻡ ﺃﻭ‬ ‫ﻭﻫﻨﺎ ﻧﻜﺘﺔ ﻗﺪ ﻧﺒﻬﺖ ﻋﻠﻴﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻲ‬
‫ﲟﺨﺎﻟﻔﺘﻬﻢ )‪ (7‬ﻗﺪ ﻳﻜﻮﻥ ﻷﻥ ﻧﻔﺲ )‪ (8‬ﻗﺼﺪ ﻣﻮﺍﻓﻘﺘﻬﻢ‪ ،‬ﺃﻭ ﻧﻔﺲ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻣﺼﻠﺤﺔ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﻧﻔﺲ ﻗﺼﺪ ﳐﺎﻟﻔﺘﻬﻢ‪ ،‬ﺃﻭ ﻧﻔﺲ ﳐﺎﻟﻔﺘﻬﻢ )‪ (9‬ﻣﺼﻠﺤﺔ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻳﺘﻀﻤﻦ ﻣﺼﻠﺤﺔ‬
‫ﻟﻠﻌﺒﺪ‪ ،‬ﺃﻭ ﻣﻔﺴﺪﺓ؛ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺣﺼﻠﺖ ﺑﻪ ﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﺃﻭ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻟﻮ ﲡﺮﺩ‬
‫)‪(10‬‬
‫ﻋﻦ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺗﻠﻚ ﺍﳌﺼﻠﺤﺔ ﺃﻭ ﺍﳌﻔﺴﺪﺓ‪ ،‬ﻭﳍﺬﺍ ﳓﻦ ﻧﻨﺘﻔﻊ ﺑﻨﻔﺲ‬
‫)‪(11‬‬
‫ﰲ ﺃﻋﻤﺎﻝ ﻟﻮﻻ ﺃ‪‬ﻢ ﻓﻌﻠﻮﻫﺎ ﻟﺮﲟﺎ ﻗﺪ ﻛﺎﻥ ﻻ ﻳﻜﻮﻥ‬ ‫ﻣﺘﺎﺑﻌﺘﻨﺎ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺍﻟﺴﺎﺑﻘﲔ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﺍﳋﺎﺻﻴﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻨﻪ ﺭﺟﺎ ‪ .‬ﻭﺃﻇﻨﻪ ﲢﺮﻳﻒ ﻟﻜﻠﻤﺔ ‪ :‬ﻣﻨﺪﺭﺟﺎ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻣﺎ ﺩﻝ ﺧﺎﺹ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﺍﻟﺴﻨﺔ ‪ . . .‬ﺇﱁ ‪ ،‬ﻭﰲ )ﺃ( ‪ :‬ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺍﻷﺛﺮ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﻧﻮﺍﻉ ﺍﳌﺨﺎﻟﻔﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻫﻮ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﻧﺴﺐ ﻟﻠﺴﻴﺎﻕ ﻗﺒﻠﻬﺎ ‪ ،‬ﻟﻜﻦ ﻫﻮ ‪ :‬ﺃﻧﺴﺐ ﻟﻠﺴﻴﺎﻕ ﺑﻌﺪﻫﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺃﻭ ﳐﺎﻟﻔﺘﻬﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻻ ﻧﻔﺲ ‪ .‬ﻭﻟﻌﻞ ﻧﻮﻥ )ﻷﻥ( ﺳﻘﻄﺖ ‪.‬‬
‫)‪ (9‬ﻛﻠﻤﺔ ﻧﻔﺲ ﳐﺎﻟﻔﺘﻬﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﳓﻦ ﻧﺘﺒﻊ ﻧﻔﺲ ﻣﺘﺎﺑﻌﺘﻨﺎ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ‪.‬‬

‫‪٧٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﻨﺎ ﻣﺼﻠﺤﺔ؛ ﳌﺎ ﻳﻮﺭﺙ ﺫﻟﻚ ﻣﻦ ﳏﺒﺘﻬﻢ ﻭﺍﺋﺘﻼﻑ ﻗﻠﻮﺑﻨﺎ ﺑﻘﻠﻮ‪‬ﻢ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﻳﺪﻋﻮﻧﺎ ﺇﱃ‬
‫ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺃﻣﻮﺭ ﺃﺧﺮﻯ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪.‬‬
‫ﻛﺬﻟﻚ‪ :‬ﻗﺪ ﻧﺘﻀﺮﺭ ﲟﺘﺎﺑﻌﺘﻨﺎ )‪ (1‬ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺃﻋﻤﺎﻝ ﻟﻮﻻ ﺃ‪‬ﻢ ﻳﻔﻌﻠﻮ‪‬ﺎ ﱂ ﻧﺘﻀﺮﺭ ﺑﻔﻌﻠﻬﺎ‪،‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ ﻷﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳﻮﺍﻓﻖ ﻓﻴﻪ )‪ (2‬ﺃﻭ ﳜﺎﻟﻒ‪ ،‬ﻣﺘﻀﻤﻦ‬
‫ﻟﻠﻤﺼﻠﺤﺔ ﺃﻭ ﺍﳌﻔﺴﺪﺓ ﻭﻟﻮ ﱂ ﻳﻔﻌﻠﻮﻩ‪ ،‬ﻟﻜﻦ ﻋﱪ ﻋﻦ )‪ (3‬ﺫﻟﻚ ﺑﺎﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﻌﺮﻳﻒ؛ ﻓﺘﻜﻮﻥ )‪ (4‬ﻣﻮﺍﻓﻘﺘﻬﻢ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﳌﻔﺴﺪﺓ‪ ،‬ﻭﳐﺎﻟﻔﺘﻬﻢ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ‪،‬‬
‫)‪(5‬‬
‫ﻭﻋﻠﻰ ﺍﻷﻭﻝ‪ :‬ﻣﻦ‬ ‫ﻭﺍﻋﺘﺒﺎﺭ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﻦ ﺑﺎﺏ ﻗﻴﺎﺱ ﺍﻟﺪﻻﻟﺔ‬
‫ﺑﺎﺏ ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻗﺪ ﳚﺘﻤﻊ ﺍﻷﻣﺮﺍﻥ‪ ،‬ﺃﻋﲏ‪ :‬ﺍﳊﻜﻤﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﻧﻔﺲ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻭﺍﻓﻘﻨﺎﻫﻢ‬
‫ﺃﻭ ﺧﺎﻟﻔﻨﺎﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﻧﻔﺲ ﻣﺸﺎﺭﻛﺘﻬﻢ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ‬
‫ﺍﳌﺄﻣﻮﺭ ‪‬ﻤﺎ )‪ (6‬ﻭﺍﳌﻨﻬﻲ ﻋﻨﻬﻤﺎ )‪ (7‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﻔﻄﻦ ﳍﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻓﺈﻧﻪ ﺑﻪ ﻳﻌﺮﻑ ﻣﻌﲎ ﻧ‪‬ﻬ‪‬ﻲ‬
‫ﺍﷲ ﻟﻨﺎ ﻋﻦ ﺍﺗﺒﺎﻋﻬﻢ ﻭﻣﻮﺍﻓﻘﺘﻬﻢ‪ ،‬ﻣﻄﻠﻘﺎ ﻭﻣﻘﻴﺪﺍ‪.‬‬
‫ﻭﺍﻋﻠﻢ‪ :‬ﺃﻥ ﺩﻻﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺧﺼﻮﺹ ﺍﻷﻋﻤﺎﻝ ﻭﺗﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﺇﳕﺎ ﻳﻘﻊ ﺑﻄﺮﻳﻖ‬
‫ﺍﻹﲨﺎﻝ )‪ (8‬ﻭﺍﻟﻌﻤﻮﻡ )‪ (9‬ﺃﻭ ﺍﻻﺳﺘﻠﺰﺍﻡ )‪ (1‬ﻭﺇﳕﺎ ﺍﻟﺴﻨﺔ ﻫﻲ ﺍﻟﱵ ﺗﻔﺴﺮ ﺍﻟﻜﺘﺎﺏ )‪ (2‬ﻭﺗﺒﻴﻨﻪ ﻭﺗﺪﻝ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲟﻮﺍﻓﻘﺘﻨﺎ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻮﺍﻓﻖ ﺍﻟﻌﺒﺪ ﻓﻴﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻟﻜﺎﻥ ﻋﱪ ﻋﻨﻪ ‪ ،‬ﻭﰲ )ﺩ ( ‪ :‬ﻟﻜﻦ ﻋﱪ ﻋﻨﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻓﻴﻜﻮﻥ ﻣﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ‪.‬‬
‫)‪ (5‬ﻗﻴﺎﺱ ﺍﻟﺪﻻﻟﺔ ﻫﻮ ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﺄﺣﺪ ﺍﻟﻨﻈﲑﻳﻦ ﻋﻠﻰ ﺍﻷﺧﺮ ‪ ،‬ﻛﻘﻴﺎﺱ ﻣﺎﻝ ﺍﻟﺼﱯ ﻋﻠﻰ ﻣﺎﻝ ﺍﻟﺒﺎﻟﻎ ﰲ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﻓﻴﻪ ‪ ،‬ﲜﺎﻣﻊ‬
‫ﺃﻧﻪ ﻣﺎﻝ ﻧﺎﻡ ‪ .‬ﺃﻣﺎ ﻗﻴﺎﺱ ﺍﻟﻌﻠﺔ ﻓﻬﻮ ‪ :‬ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﻓﻴﻪ ﻣﻘﺘﻀﻴﺔ ﻟﻠﺤﻜﻢ ‪ ،‬ﻛﻘﻴﺎﺱ ﲢﺮﱘ ﺿﺮﺏ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺘﺄﻓﻒ ‪ ،‬ﲜﺎﻣﻊ‬
‫ﺍﻹﻳﺬﺍﺀ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺇﻣﺘﺎﻉ ﺍﻟﻌﻘﻮﻝ ﺑﺮﻭﺿﺔ ﺍﻷﺻﻮﻝ ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺷﻴﺒﺔ ﺍﳊﻤﺪ )‪ ( ١٧٨ /١‬ﺟﺰﺀ )‪. (١‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻋﻨﻬﺎ ‪.‬‬
‫)‪ (8‬ﺍ‪‬ﻤﻞ ﺿﺪ ﺍﳌﻔﺴﺮ ﻭﻫﻮ ‪ :‬ﻣﺎ ﻻ ﻳﻔﻬﻢ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ـ ﻟﺘﻌﺪﺩ ﻣﻌﺎﻧﻴﻪ ـ ﺇﻻ ﺑﺒﻴﺎﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ )‪( ١٦٨ /١‬؛ ﻭﺃﺻﻮﻝ‬
‫ﺍﻟﻔﻘﻪ ﻟﻠﺨﻀﺮﻱ )ﺹ ‪. ( ١٣٥‬‬
‫)‪ (9‬ﺍﻟﻌﺎﻡ ‪ :‬ﻛﻞ ﻟﻔﻆ ﻳﻨﺘﻈﻢ ﲨﻌﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻟﻔﻈﺎ ﺃﻭ ﻣﻌﲎ ‪ .‬ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ )‪ . ( ١٢٥ /١‬ﻭﻋﺮﻑ ﺑﻌﻀﻬﻢ ﺍﻟﻌﻤﻮﻡ‬
‫ﺑﻘﻮﻟﻪ ‪ " :‬ﺍﻟﻠﻔﻆ ﺍﳌﻮﺿﻮﻉ ﻻﺳﺘﻐﺮﺍﻕ ﺃﻓﺮﺍﺩ ﻣﺎ ﻳﺼﻠﺢ ﻟﻪ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻟﻠﺨﻀﺮﻱ )ﺹ ‪. (١٤٧‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻌﱪ ﻋﻨﻪ‪.‬‬

‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺎﻓﺮﻳﻦ‬
‫ﻓﻨﺤﻦ ﻧﺬﻛﺮ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ‪ -‬ﰲ ﺍﳉﻤﻠﺔ ‪ -‬ﰒ ﻧﺘﺒﻊ‬
‫‪ûÓÍ_t/ $oY÷•s?#uä ô‰s)s9ur‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪} :‬‬ ‫)‪(3‬‬
‫ﺫﻟﻚ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻔﺴﺮﺓ ﰲ ﺃﺛﻨﺎﺀ ﺍﻵﻳﺎﺕ ﻭﺑﻌﺪﻫﺎ‬
‫‪Mßg»oY÷•s?#uäur‬‬ ‫)‪ÇÊÏÈ tûüÏJn=»yèø9$# ’n?tã ÷Lài»oYù=žÒsùur ÏM»t6Íh‹©Ü9$# z`ÏiB Nßg»oYø%y—u‘ur no§qç7‘Z9$#ur u/õ3çtø:$#ur |=»tGÅ3ø9$# Ÿ@ƒÏäÂt•ó™Î‬‬

‫‪öNæhuZ÷•t/ ÓÅÓø)tƒ š•-/u‘ ¨bÎ) 4 óOßgoY÷•t/ $JŠøót/ ÞOù=Ïèø9$# ãNèduä!%y` $tB ω÷èt/ .`ÏB žwÎ) (#þqàÿn=tG÷z$# $yJsù ( Ì•øBF{$# z`ÏiB ;M»oYÉi•t/‬‬

‫‪ôìÎ7®Ks? Ÿwur $yg÷èÎ7¨?$$sù Ì•øBF{$# z`ÏiB 7pyèƒÎŽŸ° 4’n?tã y7»oYù=yèy_ ¢OèO ÇÊÐÈ šcqàÿÎ=tGøƒs† Ïm‹Ïù (#qçR%x. $yJŠÏù ÏpyJ»uŠÉ)ø9$# tPöqtƒ‬‬

‫)‪âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ tûüÏJÎ=»©à9$# ¨bÎ)ur 4 $\«ø‹x© «!$# z`ÏB š•Ztã (#qãZøóム`s9 öNåk¨XÎ‬‬ ‫&‪ÇÊÑÈ tbqßJn=ôètƒ Ÿw tûïÏ%©!$# uä!#uq÷dr‬‬

‫‪ (4) { ÇÊÒÈ šúüÉ)-GßJø9$# •’Í<ur ª!$#ur ( <Ù÷èt/‬ﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﺃﻧﻌﻢ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻨﻌﻢ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﺑﻌﺪ ﳎﻲﺀ ﺍﻟﻌﻠﻢ ﺑﻐﻴﺎ ﻣﻦ ﺑﻌﻀﻬﻢ ﻋﻠﻰ )‪ (5‬ﺑﻌﺾ‪.‬‬
‫)‪(6‬‬
‫ﻭﺃﻣﺮﻩ ﺑﺎﺗﺒﺎﻋﻬﺎ‪ ،‬ﻭ‪‬ﺎﻩ ﻋﻦ ﺍﺗﺒﺎﻉ ﺃﻫﻮﺍﺀ‬ ‫ﰒ ﺟﻌﻞ ﳏﻤﺪﺍ ‪ r‬ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﺷﺮﻋﻬﺎ ﻟﻪ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﻗﺪ ﺩﺧﻞ ﰲ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ‪ :‬ﻛﻞ ﻣﻦ ﺧﺎﻟﻒ ﺷﺮﻳﻌﺘﻪ‪.‬‬
‫)‪(7‬‬
‫ﻣﺎ ﻳﻬﻮﻭﻧﻪ‪ ،‬ﻭﻣﺎ ﻋﻠﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﻫﺪﻳﻬﻢ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ‬ ‫ﻭﺃﻫﻮﺍﺅﻫﻢ‪ :‬ﻫﻮ‬
‫ﻣﻮﺟﺒﺎﺕ ﺩﻳﻨﻬﻢ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺗﻮﺍﺑﻊ ﺫﻟﻚ‪ ،‬ﻓﻬﻢ )‪ (8‬ﻳﻬﻮﻭﻧﻪ‪ ،‬ﻭﻣﻮﺍﻓﻘﺘﻬﻢ ﻓﻴﻪ ﺍﺗﺒﺎﻉ ﳌﺎ )‪ (9‬ﻳﻬﻮﻭﻧﻪ‪،‬‬
‫ﻭﳍﺬﺍ‪ :‬ﻳﻔﺮﺡ ﺍﻟﻜﺎﻓﺮﻭﻥ )‪ (10‬ﲟﻮﺍﻓﻘﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺑﻌﺾ ﺃﻣﻮﺭﻫﻢ ﻭﻳﺴﺮﻭﻥ ﺑﻪ‪ ،‬ﻭﻳﻮﺩﻭﻥ ﺃﻥ ﻟﻮ‬

‫)‪ (1‬ﺍﻻﺳﺘﻠﺰﺍﻡ ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﳌﻼﺯﻣﺔ ﻭﻫﻲ ﻋﺪﻡ ﺍﳌﻔﺎﺭﻗﺔ ‪ .‬ﺍﻧﻈﺮ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻼﻡ ﺑﺎﺏ ﺍﳌﻴﻢ )‪. ( ١٧٧ /٤‬‬
‫)‪ (2‬ﰲ )ﺏ ( ‪ :‬ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻔﺴﺮﺓ ﳌﻌﺎﱐ ﻭﻣﻘﺎﺻﺪ ﺍﻵﻳﺎﺕ ﺑﻌﺪﻫﺎ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ١٩ - ١٦‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ( ‪ :‬ﻣﻦ ﺑﻌﻀﻬﻢ ﻟﺒﻌﻀﻬﻢ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﻷﻣﺮ ﺷﺮﻋﻬﺎ ﻟﻪ ‪ ،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻲ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻓﻴﻬﻢ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﺍﺗﺒﺎﻉ ﻣﺎ ﻳﻬﻮﻭﻧﻪ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻜﻔﺎﺭ ‪.‬‬

‫‪٧٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺬﻟﻮﺍ )‪ (1‬ﻋﻈﻴﻤﺎ ﻟﻴﺤﺼﻞ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻓﺮﺽ ﺃﻥ ﻟﻴﺲ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﺗﺒﺎﻉ ﺃﻫﻮﺍﺋﻬﻢ ﻓﻼ ﺭﻳﺐ ﺃﻥ‬
‫ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﺫﻟﻚ ﺃﺣﺴﻢ ﳌﺎﺩﺓ ﻣﺘﺎﺑﻌﺘﻬﻢ‪ ،‬ﻭﺃﻋﻮﻥ ﻋﻠﻰ ﺣﺼﻮﻝ ﻣﺮﺿﺎﺓ ﺍﷲ ﰲ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﺃﻥ‬
‫)‪(2‬‬
‫ﺫﺭﻳﻌﺔ ﺇﱃ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﻏﲑﻩ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺣﺎﻡ ﺣﻮﻝ ﺍﳊﻤﻰ‬ ‫ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺫﻟﻚ ﻗﺪ ﺗﻜﻮﻥ‬
‫ﺃﻭﺷﻚ ﺃﻥ ﻳﻮﺍﻗﻌﻪ‪ ،‬ﻭﺃﻱ ﺍﻷﻣﺮﻳﻦ ﻛﺎﻥ؛ ﺣﺼﻞ ﺍﳌﻘﺼﻮﺩ ﰲ ﺍﳉﻤﻠﺔ؛ ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﺃﻇﻬﺮ‪.‬‬
‫‪( y7ø‹s9Î) tAÌ“Ré& !$yJÎ/ šcqãmt•øÿtƒ |=»tGÅ3ø9$# ãNßg»oY÷•s?#uä tûïÏ%©!$#ur‬‬ ‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫‪ÏmøŠs9Î)ur (#qãã÷Šr& Ïmø‹s9Î) 4 ÿ¾ÏmÎ/ x8ÎŽõ°é& Iwur ©!$# y‰ç6ôãr& ÷br& ÝVó•ÉDé& !$yJ¯RÎ) ö@è% 4 ¼çmŸÒ÷èt/ ã•Å3Zム`tB É>#t“ômF{$# z`ÏBur‬‬

‫‪z`ÏB y7s9 $tB ÉOù=Ïèø9$# z`ÏB x8uä!%y` $tBy‰÷èt/ Nèduä!#uq÷dr& |M÷èt7¨?$# ÈûÈõs9ur 4 $wŠÎ/{•tã $¸Jõ3ãm çm»oYø9t“Rr& y7Ï9ºx‹x.ur ÇÌÏÈ É>$t«tB‬‬

‫‪ (3) { ÇÌÐÈ 5X#ur Ÿwur <c’Í<ur `ÏB «!$#‬ﻓﺎﻟﻀﻤﲑ )‪ (4‬ﰲ )ﺃﻫﻮﺍﺋﻬﻢ(‪ ،‬ﻳﻌﻮﺩ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺇﱃ ﻣﺎ‬
‫ﺗﻘﺪﻡ ﺫﻛﺮﻩ‪ ،‬ﻭﻫﻢ ﺍﻷﺣﺰﺍﺏ ﺍﻟﺬﻳﻦ ﻳﻨﻜﺮﻭﻥ ﺑﻌﻀﻪ )‪ (5‬ﻓﺪﺧﻞ ﰲ ﺫﻟﻚ ﻛﻞ ﻣﻦ ﺃﻧﻜﺮ ﺷﻴﺌﺎ ﻣﻦ‬
‫‪$tBy‰÷èt/ Nèduä!#uq÷dr& |M÷èt7¨?$# ÈûÈõs9ur‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ‪} :‬‬ ‫)‪(6‬‬
‫ﺍﻟﻘﺮﺁﻥ‪ :‬ﻣﻦ ﻳﻬﻮﺩﻱ ﺃﻭ ﻧﺼﺮﺍﱐ ﺃﻭ ﻏﲑﳘﺎ‬

‫`‪ (7) { ÉOù=Ïèø9$# z`ÏB x8uä!%y‬ﻭﻣﺘﺎﺑﻌﺘﻬﻢ ﻓﻴﻤﺎ ﳜﺘﺼﻮﻥ ﺑﻪ ﻣﻦ ﺩﻳﻨﻬﻢ ﻭﺗﻮﺍﺑﻊ ﺩﻳﻨﻬﻢ ﺍﺗﺒﺎﻉ ﻷﻫﻮﺍﺋﻬﻢ‪،‬‬
‫ﺑﻞ ﳛﺼﻞ ﺍﺗﺒﺎﻉ ﺃﻫﻮﺍﺋﻬﻢ ﲟﺎ ﻫﻮ ﺩﻭﻥ ﺫﻟﻚ‪.‬‬
‫‪ö@è% 3 öNåktJ¯=ÏB yìÎ6®Ks? 4Ó®Lym 3“t•»|Á¨Y9$# Ÿwur ߊqåkuŽø9$# y7Ytã 4ÓyÌö•s? `s9ur‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﺃﻳﻀﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬
‫)‪`ÏB «!$# z`ÏB y7s9 $tB ÉOù=Ïèø9$# z`ÏB x8uä!%y` “Ï%©!$# y‰÷èt/ Nèduä!#uq÷dr& |M÷èt7¨?$# ÈûÈõs9ur 3 3“y‰çlù;$# uqèd «!$# “y‰èd žcÎ‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎﻻ ﻋﻈﻴﻤﺎ ‪ ،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪) (2‬ﺏ( ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٣٧ ، ٣٦‬‬
‫)‪ (4‬ﰲ )ﺃ ﺩ ﻁ( ‪ :‬ﻭﺍﻟﻀﻤﲑ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻌﺾ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ‪ .‬ﻭﻫﻮ ﳐﺎﻟﻒ ﳌﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻦ ﻳﻬﻮﺩﻱ ﺃﻭ ﻧﺼﺮﺍﱐ ﻭﻏﲑﳘﺎ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ٣٧‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻭ‪‬ﻟﹶﺌِﻦِ ﺍﺗ‪‬ﺒ‪‬ﻌ‪‬ﺖ‪ ‬ﺃﹶﻫ‪‬ﻮ‪‬ﺍﺀَﻫ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺑ‪‬ﻌ‪‬ﺪِ ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀَﻙ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻌِﻠﹾﻢِ ( ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٥‬‬

‫‪٧٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

. (1) { ÇÊËÉÈ AŽ•ÅÁtR Ÿwur <c’Í<ur

‫ ﻷﻥ ﺍﻟﻘﻮﻡ ﻻ‬،( ‫ﻢ‬‫ﺍﺀَﻫ‬‫ﻮ‬‫( ) ﺃﹶﻫ‬2) ‫ ﻭﻗﺎﻝ ﰲ ﺍﻟﻨﻬﻲ‬،( ‫ﻢ‬‫ﻬ‬‫ ) ﻣِﻠﱠﺘ‬:‫ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻗﺎﻝ ﰲ ﺍﳋﱪ‬
‫ ﻭﻣﻦ‬،‫ ﻭﺍﻟﺰﺟﺮ ﻭﻗﻊ ﻋﻦ ﺍﺗﺒﺎﻉ ﺃﻫﻮﺍﺋﻬﻢ ﰲ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﲑ‬،‫ﻳﺮﺿﻮﻥ ﺇﻻ ﺑﺎﺗﺒﺎﻉ ﺍﳌﻠﺔ ﻣﻄﻠﻘﺎ‬
‫ ﺃﻭ‬،‫ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻣﺘﺎﺑﻌﺘﻬﻢ ﰲ ﺑﻌﺾ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﻧﻮﻉ ﻣﺘﺎﺑﻌﺔ ﳍﻢ ﰲ ﺑﻌﺾ ﻣﺎ ﻳﻬﻮﻭﻧﻪ‬
.‫ ﻛﻤﺎ ﺗﻘﺪﻡ‬،‫( ﳌﺘﺎﺑﻌﺘﻬﻢ ﻓﻴﻤﺎ ﻳﻬﻮﻭﻧﻪ‬3) ‫ﻣﻈﻨﺔ‬
(#qãèÎ7s? $¨B 7ptƒ#uä Èe@ä3Î/ |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# |MøŠs?r& ÷ûÈõs9ur } :‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‬
$tB ω÷èt/ .`ÏiB Nèduä!#uq÷dr& |M÷èt7¨?$# ÈûÈõs9ur 4 <Ù÷èt/ s's#ö6Ï% 8ìÎ/$tFÎ/ OßgàÒ÷èt/ $tBur 4 öNåktJn=ö6Ï% 8ìÎ/$tFÎ/ |MRr& !$tBur 4 y7tFn=ö7Ï%

$yJx. ¼çmtRqèùÌ•÷ètƒ |=»tGÅ3ø9$# ãNßg»uZ÷•s?#uä tûïÏ%©!$# ÇÊÍÎÈ šúüÏJÎ=»©à9$# z`ÏJ©9 #]ŒÎ) š•¨RÎ) ÄNù=Ïèø9$# šÆÏB x8uä!$y_

¨ûsðqä3s? Ÿxsù ( y7Îi/¢‘ `ÏB ‘,ysø9$# ÇÊÍÏÈ tbqßJn=ôètƒ öNèdur ¨,ysø9$# tbqßJçGõ3u‹s9 öNßg÷ZÏiB $Z)ƒÌ•sù ¨bÎ)ur ( öNèduä!$oYö/r& tbqèùÌ•÷ètƒ

ª!$# ãNä3Î/ ÏNù'tƒ (#qçRqä3s? $tB tûøïr& 4 ÏNºuŽö•y‚ø9$# (#qà)Î7tFó™$$sù ( $pkŽÏj9uqãB uqèd îpygô_Ír 9e@ä3Ï9ur ÇÊÍÐÈ tûïÎŽtIôJßJø9$# z`ÏB

¼çm¯RÎ)ur ( ÏQ#t•ysø9$# ωÉfó¡yJø9$# t•ôÜx© y7ygô_ur ÉeAuqsù |Mô_t•yz ß]ø‹ym ô`ÏBur &äóÓx« Èe@ä. 4’n?tã ©!$# ¨bÎ) 4 $·èŠÏJy_

ωÉfó¡yJø9$# t•ôÜx© y7ygô_ur ÉeAuqsù |Mô_t•yz ß]ø‹ym ô`ÏBur ÇÊÍÒÈ tbqè=yJ÷ès? $£Jtã @@Ïÿ»tóÎ/ ª!$# $tBur 3 y7Îi/¢‘ `ÏB ‘,ysù=s9

šúïÏ%©!$# žwÎ) îp¤fãm öNä3ø‹n=tæ Ĩ$¨Y=Ï9 tbqä3tƒ žxy¥Ï9 ¼çnt•ôÜx© öNà6ydqã_ãr (#q—9uqsù óOçFZä. $tB ß]øŠymur 4 ÏQ#t•ysø9$#

. (4) { (#qßJn=sß
:‫ ﻓﻴﻘﻮﻟﻮﻥ‬،‫ ﻟﺌﻼ ﳛﺘﺞ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻴﻜﻢ ﺑﺎﳌﻮﺍﻓﻘﺔ ﰲ ﺍﻟﻘﺒﻠﺔ‬:‫( " ﻣﻌﻨﺎﻩ‬5) ‫ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ‬
‫ ﺇﺫ‬،‫ ﻓﻘﻄﻊ ﺍﷲ ﲟﺨﺎﻟﻔﺘﻬﻢ ﰲ ﺍﻟﻘﺒﻠﺔ ﻫﺬﻩ ﺍﳊﺠﺔ‬،‫ ﻓﻴﻮﺷﻚ ﺃﻥ ﻳﻮﺍﻓﻘﻮﻧﺎ ﰲ ﺩﻳﻨﻨﺎ‬،‫ﻗﺪ ﻭﺍﻓﻘﻮﻧﺎ ﰲ ﻗﺒﻠﺘﻨﺎ‬

. ١٢٠ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬1)

. ‫ ﻭﰲ ﺍﻟﻨﻬﻲ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬2)
. ‫ ﺃﻭ ﻣﻈﻨﺔ ﻣﺘﺎﺑﻌﺘﻬﻢ‬: (‫( ﰲ )ﺩ‬3)
. ١٥٠ - ١٤٥ ‫ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬4)
‫ ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ‬، ‫ ﳎﺎﻫﺪ ﻭﻋﻄﺎﺀ ﻭﺍﻟﻀﺤﺎﻙ ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻭﻗﺘﺎﺩﺓ ﻭﺍﻟﺴﺪﻱ‬: ‫ﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻣﻦ ﺍﻟﺴﻠﻒ‬ ‫( ﳑﻦ ﻗﺎﻝ‬5)
. (١٥٨ ‫ ﺍﳉﺰﺀ ﺍﻷﻭﻝ )ﺹ‬، ‫(؛ ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ‬١٩٥ /١) ‫ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‬: ‫ ﺭﺍﺟﻊ‬. ‫ﻋﻦ ﺃﰊ ﺣﺎﰎ‬

٧٧
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﻢ‬ ‫)‪(2) (1‬‬

‫ﺍﳊﺠﺔ‪ :‬ﺍﺳﻢ ﻟﻜﻞ ﻣﺎ ﳛﺘﺞ ﺑﻪ ﻣﻦ ﺣﻖ ﻭﺑﺎﻃﻞ‪{ (#qßJn=sß šúïÏ%©!$# žwÎ) îp¤fãm } ،‬‬
‫ﻗﺮﻳﺶ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻋﺎﺩﻭﺍ ﺇﱃ ﻗﺒﻠﺘﻨﺎ‪ ،‬ﻓﻴﻮﺷﻚ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺩﻳﻨﻨﺎ "‪.‬‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻣﻦ ﺣﻜﻤﺔ ﻧﺴﺦ ﺍﻟﻘﺒﻠﺔ ﻭﺗﻐﻴﲑﻫﺎ ﳐﺎﻟﻔﺔ ﺍﻟﻨﺎﺱ‬ ‫ﻓﺒﲔ‬
‫ﻗﺒﻠﺘﻬﻢ‪ ،‬ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺃﻗﻄﻊ ﳌﺎ ﻳﻄﻤﻌﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﺍﳌﻌﲎ ﺛﺎﺑﺖ ﰲ ﻛﻞ‬
‫ﳐﺎﻟﻔﺔ ﻭﻣﻮﺍﻓﻘﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺍﺗ‪‬ﺒﻊ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻣﺮﻩ ﻛﺎﻥ ﻟﻪ ﰲ ﺍﳊﺠﺔ ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ ﺃﻭ‬
‫ﻗﺮﻳﺐ ﳑﺎ ﻛﺎﻥ ﻟﻠﻴﻬﻮﺩ ﻣﻦ ﺍﳊﺠﺔ ﰲ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫)‪(5‬‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪{ 4 àM»oYÉi•t6ø9$# æLèeuä!%y` $tB ω÷èt/ .`ÏB (#qàÿn=tF÷z$#ur (#qè%§•xÿs? tûïÏ%©!$%x. (#qçRqä3s? Ÿwur } :‬‬
‫ﻭﻫﻢ‪ :‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﻓﺘﺮﻗﻮﺍ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﳍﺬﺍ ‪‬ﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺃﻥ ﺃﻣﺘﻪ‪ :‬ﺳﺘﻔﺘﺮﻕ ﻋﻠﻰ‬ ‫ﰲ ﻧﻔﺲ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ‪ ،‬ﻣﻊ ﺃﻧﻪ ‪ r‬ﻗﺪ ﺃﺧﱪ‬ ‫ﻣﺘﺎﺑﻌﺘﻬﻢ‬
‫)‪(8‬‬
‫ﻣﻊ ﺃﻥ ﻗﻮﻟﻪ‪ :‬ﻻ ﺗﻜﻦ ﻣﺜﻞ ﻓﻼﻥ‪ ،‬ﻗﺪ ﻳﻌﻢ ﳑﺎﺛﻠﺘﻪ ﺑﻄﺮﻳﻖ ﺍﻟﻠﻔﻆ ﺃﻭ‬ ‫ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‬
‫ﺍﳌﻌﲎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻌﻢ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺟﻨﺲ ﳐﺎﻟﻔﺘﻬﻢ ﻭﺗﺮﻙ ﻣﺸﺎ‪‬ﺘﻬﻢ ﺃﻣﺮ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ‬
‫)‪(9‬‬
‫ﻛﻠﻤﺎ ﺑﻌﺪ ﺍﻟﺮﺟﻞ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﻴﻤﺎ ﱂ ﻳﺸﺮﻉ ﻟﻨﺎ ﻛﺎﻥ ﺃﺑﻌﺪ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﻧﻔﺲ‬ ‫ﺃﻧﻪ‬
‫ﺍﳌﺸﺎ‪‬ﺔ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﻣﺼﻠﺤﺔ ﺟﻠﻴﻠﺔ‪.‬‬
‫‪Ÿw šúïÏ%©!$# Ÿ@‹Î6y™ Èeb!$yèÎ7-Fs? Ÿwur $yJŠÉ)tGó™$$sù‬‬ ‫ﻭﻗـﺎﻝ ﺳﺒﺤـﺎﻧﻪ ﳌﻮﺳﻰ ﻭﻫـﺎﺭﻭﻥ‪} :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ١٥٠ :‬‬

‫)‪ (2‬ﰲ )ﺃ ﺩ ﻁ( ‪) :‬ﺇِﻟﱠﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻇﹶﻠﹶﻤ‪‬ﻮﺍ ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻓﻘﺪ ﺑﲔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳐﺎﻟﻔﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪ .‬ﺃﻱ ﺑﺈﺳﻘﺎﻁ ﻛﻠﻤﺔ )ﺍﻟﻨﺎﺱ( ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٠٥‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ ﻁ ﺩ( ﻗﺎﻝ ‪ :‬ﻭﳍﺬﺍ ‪‬ﻰ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ ( ﻗﺎﻝ ‪ :‬ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺃﺧﱪ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (8‬ﺳﻴﺄﰐ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺫﻟﻚ ‪ .‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﺩ( ‪ :‬ﺃﻥ ‪.‬‬

‫‪٧٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪’ÍGöqs% ’Îû ÓÍ_øÿè=÷z$# šcrã•»yd ÏmŠÅzL{ 4Óy›qãB tA$s%ur‬‬ ‫}‬ ‫)‪(2‬‬

‫‪(1) { ÇÑÒÈ‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‬ ‫‪tbqßJn=ôètƒ‬‬

‫‪ω÷èt/ .`ÏB tAqß™§•9$# È,Ï%$t±ç„ `tBur‬‬ ‫‪ (3) { ÇÊÍËÈ tûïωšøÿßJø9$# Ÿ@‹Î6y™ ôìÎ6-Gs? Ÿwur ôxÎ=ô¹r&ur‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫ﺇﱃ ﻏﲑ‬ ‫)‪(4‬‬

‫‪{ ( zN¨Yygy_ ¾Ï&Î#óÁçRur 4’¯<uqs? $tB ¾Ï&Îk!uqçR tûüÏZÏB÷sßJø9$# È@‹Î6y™ uŽö•xî ôìÎ6-Ftƒur 3“y‰ßgø9$# ã&s! tû¨üt6s? $tB‬‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ‪.‬‬
‫)‪(5‬‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺍﳍﺪﻱ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻫﻮ ﻣﻦ ﺳﺒﻴﻞ ﻏﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺑﻞ ﻭﻣﻦ ﺳﺒﻴﻞ‬ ‫ﻭﻣﺎ ﻫﻢ‬
‫ﺍﳌﻔﺴﺪﻳﻦ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﻣﺎ ﻳﻘﺪﺭ ﻋﺪﻡ ﺍﻧﺪﺭﺍﺟﻪ ﰲ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻓﺎﻟﻨﻬﻲ ﺛﺎﺑﺖ ﻋﻦ ﺟﻨﺴﻪ‪،‬‬
‫)‪(6‬‬
‫ﻭﻣﻘﺎﺭﺑﺘﻪ ﻣﻈﻨﺔ ﻭﻗﻮﻉ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪،‬‬ ‫ﻓﻴﻜﻮﻥ ﻣﻔﺎﺭﻗﺔ ﺍﳉﻨﺲ ﺑﺎﻟﻜﻠﻴﺔ ﺃﻗﺮﺏ ﺇﱃ ﺗﺮﻙ ﺍﳌﻨﻬﻲ‬
‫‪$·YÏJø‹ygãBur É=»tGÅ6ø9$# z`ÏB Ïm÷ƒy‰tƒ šú÷üt/ $yJÏj9 $]%Ïd‰|ÁãB Èd,ysø9$$Î/ |=»tGÅ3ø9$# y7ø‹s9Î) !$uZø9t“Rr&ur‬‬ ‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫‪öNä3ZÏB $oYù=yèy_ 9e@ä3Ï9 4 Èd,ysø9$# z`ÏB x8uä!%y` $£Jtã öNèduä!#uq÷dr& ôìÎ6®Ks? Ÿwur ( ª!$# tAt“Rr& !$yJÎ/ OßgoY÷•t/ Nà6÷n$$sù ( Ïmø‹n=tã‬‬

‫‪(#qà)Î7tFó™$$sù ( öNä38s?#uä !$tB ’Îû öNä.uqè=ö7uŠÏj9 `Å3»s9ur Zoy‰Ïnºur Zp¨Bé& öNà6n=yèyfs9 ª!$# uä!$x© öqs9ur 4 %[`$yg÷YÏBur Zptã÷ŽÅ°‬‬

‫)‪(8‬‬
‫ﺇﱃ ﻗﻮﻟﻪ‬ ‫)‪(7‬‬
‫‪{ÇÍÑÈ tbqàÿÎ=tFøƒrB ÏmŠÏù óOçGYä. $yJÎ/ Nä3ã¥Îm6t^ãŠsù $Yè‹ÏJy_ öNà6ãèÅ_ö•tB «!$# ’n<Î) 4 ÏNºuŽö•y‚ø9$#‬‬

‫} ‪ (9) { ( y7ø‹s9Î) ª!$# tAt“Rr& !$tB ÇÙ÷èt/ .`tã š‚qãZÏFøÿtƒ br& öNèdö‘x‹÷n$#ur öNèduä!#uq÷dr& ôìÎ7®Ks? Ÿwur‬ﻭﻣﺘﺎﺑﻌﺘﻬﻢ‬
‫ﰲ ﻫﺪﻳﻬﻢ‪ :‬ﻫﻲ )‪ (10‬ﻣﻦ ﺍﺗﺒﺎﻉ ﻣﺎ ﻳﻬﻮ‪‬ﻭ‪‬ﻧﻪ‪ ،‬ﺃﻭ ﻣﻈﻨﺔ ﻻﺗﺒﺎﻉ ﻣﺎ ﻳﻬﻮﻭﻧﻪ‪ ،‬ﻭﺗﺮﻛﻬﺎ ﻣﻌﻮﻧﺔ ﻋﻠﻰ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ‪. ٨٩ :‬‬

‫)‪ (2‬ﻗﻮﻟﻪ ‪ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪ ،‬ﻭﻓﻴﻬﻤﺎ ‪) :‬ﻭ‪‬ﻗﹶﺎﻝﹶ ﻣ‪‬ﻮﺳ‪‬ﻰ ﻟِﺄﹶﺧِﻴﻪِ ﻫ‪‬ﺎﺭ‪‬ﻭﻥﹶ ( ‪) :‬ﻭ‪‬ﻟﹶﺎ ﺗ‪‬ﺘ‪‬ﺒِﻊ‪ ‬ﺳ‪‬ﺒِﻴﻞﹶ‬
‫ﺍﻟﹾﻤ‪‬ﻔﹾﺴِﺪِﻳﻦ‪. ( ‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ ‪. ١٤٢‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ١١٥‬‬
‫)‪ (5‬ﻳﻌﲏ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺸﺮﻛﲔ ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﻨﻬﻲ ﻋﻨﻪ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٤٨ :‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻭ‪‬ﺃﹶﻥِ ﺍﺣ‪‬ﻜﹸﻢ‪ ‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺑِﻤ‪‬ﺎ ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﺍﻟﻠﱠﻪ‪ ، ( ‬ﻭ‪‬ﺬﺍ ﻳﻜﻮﻥ ﺳﺮﺩ ﺍﻵﻳﺎﺕ ﻣﺘﺼﻠﺔ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٤٩ ، ٤٨‬‬
‫)‪ (10‬ﰲ )ﺩ( ‪ :‬ﻫﻮ ‪.‬‬

‫‪٧٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﺮﻙ ﺫﻟﻚ‪ ،‬ﻭﺣﺴﻢ ﳌﺎﺩﺓ ﻣﺘﺎﺑﻌﺘﻬﻢ ﻓﻴﻤﺎ ﻳﻬﻮﻭﻧﻪ‪.‬‬

‫ﻭﺍﻋﻠﻢ‪ :‬ﺃﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻷﻣﻢ ﺍﻟﻜﺎﻓﺮﺓ ﻭﻗﺼﺼﻬﻢ ﺍﻟﱵ ﻓﻴﻬﺎ‬
‫)‪( 1‬‬
‫ﻋﱪﺓ ﻟﻨﺎ ﺑﺘﺮﻙ ﻣﺎ ﻓﻌﻠﻮﻩ ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﳌﺎ ﺫﻛﺮ ﻣﺎ ﻓﻌﻠﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﳌﺜﻼﺕ‬
‫‪’Í<'rT [{ ×ouŽö 9Ïã öNÎh ÅÁ| Ás % ’Îû šc %x. ô‰s) s9‬‬ ‫} ‪ (2) { ÇËÈ Ì•»|Áö/F{$# ’Í<'ré'¯»tƒ (#rçŽÉ9tFôã$$sù‬ﻭﻗﻮﻟﻪ‪} :‬‬

‫ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻘﺼﻮﺩﻧﺎ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﻭﺗﺘﻤﻴﻢ‬ ‫)‪(3‬‬
‫‪{ 3 É=»t6ø9F{$#‬‬
‫ﻟﻠﻤﻘﺼﻮﺩ‪.‬‬
‫ﰒ ﻣﱴ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻴﺎﻥ ﺃﻥ ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﻋﺎﻣﺔ ﺃﻣﻮﺭﻫﻢ ﺃﺻﻠﺢ ﻟﻨﺎ؛ ﻓﺠﻤﻴﻊ ﺍﻵﻳﺎﺕ ﺩﺍﻟﺔ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﳐﺎﻟﻔﺘﻬﻢ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﻬﺬﺍ ﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‬
‫)‪(4‬‬
‫ﻫﻮ‬ ‫ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻭﳓﻦ ﺫﻛﺮﻧﺎ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﳐﺎﻟﻔﺘﻬﻢ ﻣﺸﺮﻭﻋﺔ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ‬
‫ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﲤﻴﻴﺰ ﺩﻻﻟﺔ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﺃﻭ ﺍﻟﻮﺍﺟﺐ )‪ (5‬ﻋﻦ ﻏﲑﻫﺎ )‪ (6‬ﻭﲤﻴﻴﺰ )‪ (7‬ﺍﻟﻮﺍﺟﺐ ﻋﻦ ﻏﲑﻩ‪،‬‬
‫ﻓﻠﻴﺲ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ‪.‬‬
‫ﻭﺳﻨﺬﻛﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﺮﻣﺔ‪ ،‬ﻓﺈﻧﻪ ﻫﻮ ﺍﳌﺴﺄﻟﺔ‬
‫ﺍﳌﻘﺼﻮﺩﺓ )‪ (8‬ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﳌﺴﺎﺋﻞ )‪ (9‬ﺇﳕﺎ ﺟﻠﺒﻬﺎ )‪ (10‬ﺗﻘﺮﻳﺮ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻨﻔﻌﺔ‪.‬‬

‫)‪ (1‬ﺍﳌﺜﻼﺕ ‪ :‬ﲨﻊ ﻣﺜﻠﺔ ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻘﻮﺑﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻡ ﺙ ﻝ( ‪) ،‬ﺹ ‪. (٦١٥‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١١١‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﺫ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ( ‪ :‬ﺳﻘﻄﺖ ﻛﻠﻤﺔ ‪ :‬ﺃﻭ ﺍﻟﻮﺍﺟﺐ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﻋﻦ ﻏﲑﳘﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ( ‪ :‬ﺃﻭ ﲤﻴﻴﺰ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻨﺎ ﺑﻌﻴﻨﻬﺎ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺳﻮﺍﻫﺎ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺇﱃ ﻫﻨﺎ ‪.‬‬

‫‪٨٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

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‫( ﺑﲔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬1) { ÇÐÌÈ çŽ•ÅÁyJø9$# }§ø©Î/ur ( ÞO¨Yygy_ öNßg1urù'tBur 4 öNÍköŽn=tã õáè=øñ$#ur tûüÉ)Ïÿ»oYßJø9$#ur u‘$¤ÿà6ø9$#
‫ ﻭﻛﻼ‬- ‫ﻢ‬‫ ﻭﺃﺧﻼﻕ ﺍﳌﺆﻣﻨﲔ ﻭﺻﻔﺎ‬،‫ﻢ‬‫ ﺃﺧﻼﻕ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺻﻔﺎ‬- ‫ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‬- ‫ﻭﺗﻌﺎﱃ‬
‫ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‬،‫ﻈﻬِﺮ ﻟﻺﺳﻼﻡ ﻭﻭﻋﺪ ﺍﳌﻨﺎﻓﻘﲔ ﺍﳌﻈﻬﺮﻳﻦ ﻟﻺﺳﻼﻡ ﻣﻊ ﻫﺬﻩ ﺍﻷﺧﻼﻕ‬‫ﺍﻟﻔﺮﻳﻘﲔ ﻣ‬
.‫( ﲜﻬﺎﺩ ﺍﻟﻄﺎﺋﻔﺘﲔ‬2) ‫ ﻭﺃﻣﺮ ﻧﺒﻴﻪ‬،‫ﺍﳌﻈﻬﺮﻳﻦ ﻟﻠﻜﻔﺮ ﻧﺎﺭ ﺟﻬﻨﻢ‬
،‫ ﻣﺆﻣﻦ‬:‫( ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ‬4) ‫ ﺻﺎﺭ ﺍﻟﻨﺎﺱ‬،‫ ﻭﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‬r ‫( ﳏﻤﺪﺍ‬3) ‫ﻭﻣﻨﺬ ﺑﻌﺚ ﺍﷲ‬
.‫ ﻭﻛﺎﻓﺮ‬،‫ﻭﻣﻨﺎﻓﻖ‬
‫ ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﻫﻨﺎ ﻣﺘﻌﻠﻖ ﺑﺼﻔﺎﺕ‬،‫ﻦ‬‫ﻴ‬‫ ﻓﺄﻣﺮﻩ ﺑ‬- ‫ ﻭﻫﻮ ﺍﳌﻈﻬﺮ ﻟﻠﻜﻔﺮ‬- ‫ﻓﺄﻣﺎ ﺍﻟﻜﺎﻓﺮ‬

. ٧٣ - ٦٧ ‫ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬1)

. ‫ ﻭﺃﻣﺮ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‬: ( ‫( ﰲ )ﺏ‬2)
. ‫ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﻳﺎﺩﺓ‬3)
. ‫( ﺃﻱ ﺇﺯﺍﺀ ﺍﻹﺳﻼﻡ‬4)

٨١
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ‬ ‫ﺍﳌﻨﺎﻓﻘﲔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻫﻲ ﺍﻟﱵ ﲣﺎﻑ‬
‫‪ö Nß gà Ò÷ è t/‬‬ ‫ﻓﻮﺻﻒ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﳌﻨﺎﻓﻘﲔ ﺑﺄﻥ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﳌﺆﻣﻨﲔ‪} :‬‬

‫ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﻨﺎﻓﻘﲔ ﺗﺸﺎ‪‬ﺖ ﻗﻠﻮ‪‬ﻢ ﻭﺃﻋﻤﺎﳍـﻢ ﻭﻫـﻢ ﻣﻊ ﺫﻟﻚ‬ ‫)‪(3‬‬

‫& ‪{ 4 < Ù ÷ è t / â ä ! $ u Š Ï 9÷ r r‬‬

‫} ‪ (4) { 4 4Ó®Lx© óOßgç/qè=è%ur $Yè‹ÏHsd óOßgç6|¡øtrB‬ﻓﻠﻴﺴﺖ ﻗﻠﻮ‪‬ﻢ ﻣﺘﻮﺍﺩﺓ ﻣﺘﻮﺍﻟﻴﺔ ﺇﻻ ﻣﺎ ﺩﺍﻡ ﺍﻟﻐﺮﺽ‬
‫ﺍﻟﺬﻱ ﻳﺆﻣﻮﻧﻪ ﻣﺸﺘﺮﻛﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﰒ ﻳﺘﺨﻠﻰ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ‪ ،‬ﲞﻼﻑ ﺍﳌﺆﻣﻦ؛ ﻓﺈﻧﻪ ﳛﺐ‬
‫ﺍﳌﺆﻣﻦ‪ ،‬ﻭﻳﻨﺼﺮﻩ ﺑﻈﻬﺮ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺇﻥ ﺗﻨﺎﺀﺕ ‪‬ﻢ ﺍﻟﺪﻳﺎﺭ ﻭﺗﺒﺎﻋﺪ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫)‪(5‬‬
‫ﻭﰲ ﻏﲑﻫﻢ‪،‬‬ ‫ﰒ ﻭﺻﻒ ﺳﺒﺤﺎﻧﻪ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺑﺄﻋﻤﺎﳍﻢ ﰲ ﺃﻧﻔﺴﻬﻢ‬
‫ﻭﻛﻠﻤﺎﺕ ﺍﷲ ﺟﻮﺍﻣﻊ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﺎ )‪ (6‬ﻛﺎﻧﺖ ﺃﻋﻤﺎﻝ ﺍﳌﺮﺀ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺪﻳﻨﻪ ﻗﺴﻤﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﻳﻌﻤﻞ ﻭﻳﺘﺮﻙ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ )‪ (7‬ﻳﺄﻣﺮ ﻏﲑﻩ ﺑﺎﻟﻔﻌﻞ ﻭﺍﻟﺘﺮﻙ‪.‬‬
‫ﰒ ﻓﻌﻠﻪ‪ :‬ﺇﻣﺎ ﺃﻥ )‪ (8‬ﳜﺘﺺ ﻫﻮ ﺑﻨﻔﻌﻪ ﺃﻭ ﻳﻨﻔﻊ ﺑﻪ ﻏﲑﻩ؛ ﻓﺼﺎﺭﺕ ﺍﻷﻗﺴﺎﻡ ﺛﻼﺛﺔ ﻟﻴﺲ ﳍﺎ‬
‫ﺭﺍﺑﻊ‪ :‬ﺃﺣﺪﻫﺎ ‪ :‬ﻣﺎ ﻳﻘﻮﻡ ﺑﺎﻟﻌﺎﻣﻞ )‪ (9‬ﻭﻻ ﻳﺘﻌﻠﻖ ﺑﻐﲑﻩ ﻛﺎﻟﺼﻼﺓ ﻣﺜﻼ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻣﺎ ﻳﻌﻤﻠﻪ ﻟﻨﻔﻊ ﻏﲑﻩ ﻛﺎﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ ‪ :‬ﻣﺎ ﻳﺄﻣﺮ ﻏﲑﻩ ﺃﻥ ﻳﻔﻌﻠﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻐﲑ ﻫﻮ ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻭﺣﻈﻪ ﻫﻮ ﺍﻷﻣﺮ ﺑﻪ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﳜﺎﻑ ﻣﻨﻬﺎ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ‪.‬‬

‫)‪ (2‬ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ‪ :‬ﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ‪ ،‬ﻭﲰﻮﺍ ﺑﺬﻟﻚ ﻷ‪‬ﻢ ﻳﺘﺠﻬﻮﻥ ﰲ ﺻﻼ‪‬ﻢ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻭﻫﻲ ﺟﻬﺔ ﺍﻟﻜﻌﺒﺔ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧١‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤‬‬
‫)‪ (5‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﰲ ﻧﻔﺴﻬﻢ ‪.‬‬
‫)‪ (6‬ﳌﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (7‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (8‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﺝ( ‪ :‬ﻣﺎ ﻳﻘﻮﻡ ﺑﺎﻟﻌﺎﻣﻞ ﻻ ﻳﺘﻌﻠﻖ ﺑﻐﲑﻩ ﺃﻱ ﲝﺬﻑ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ‪.‬‬

‫‪٨٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﺻﻔﺔ ﺍﳌﻨﺎﻓﻘﲔ‪{ Å$rã•÷èyJø9$# Ç`tã šcöqpk÷]tƒur Ì•x6ZßJø9$$Î/ šcrã•ãBù'tƒ } :‬‬

‫ﻭﺑﺈﺯﺍﺋﻪ ﰲ ﺻﻔﺔ ﺍﳌﺆﻣﻨﲔ‪. (2) { Ì•s3ZßJø9$# Ç`tã tböqyg÷Ztƒur Å$rã•÷èyJø9$$Î/ šcrâ•ßDù'tƒ } :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٧‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧١ :‬‬

‫‪٨٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﳌﻌﺮﻭﻑ ‪:‬‬
‫ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ )‪ (1‬ﺍﻟﺼﺎﱀ‪.‬‬
‫ﻭﺍﳌﻨﻜﺮ ‪:‬‬
‫ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ‪‬ﻰ )‪ (2‬ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﳎﺎﻫﺪ‪ " (4) :‬ﻳﻘﺒﻀﻮ‪‬ﺎ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﰲ‬ ‫)‪(3‬‬
‫ﰒ ﻗﺎﻝ‪{ 4 öNåku‰Ï‰÷ƒr& šcqàÒÎ6ø)tƒur } :‬‬
‫ﺳﺒﻴﻞ ﺍﷲ " )‪ (5‬ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ " :‬ﻳﻘﺒﻀﻮﻥ ﺃﻳﺪﻳﻬﻢ ﻋﻦ ﻛﻞ ﺧﲑ " )‪ (6‬ﻓﻤﺠﺎﻫﺪ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﻨﻔﻊ‬
‫ﺑﺎﳌﺎﻝ‪ ،‬ﻭﻗﺘﺎﺩﺓ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﻨﻔﻊ ﺑﺎﳌﺎﻝ ﻭﺍﻟﺒﺪﻥ‪.‬‬
‫‪4’n<Î) »'s!qè=øótB x8y‰tƒ ö@yèøgrB Ÿwur‬‬ ‫ﻭﻗﺒﺾ ﺍﻟﻴﺪ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﻣﺴﺎﻙ )‪ (7‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (8) { ÅÝó¡t6ø9$# ¨@ä. $ygôÜÝ¡ö6s? Ÿwur y7É)ãZãã‬‬

‫‪çn#y‰tƒ ö@t/ ¢ (#qä9$s% $oÿÏ3 (#qãYÏèä9ur öNÍk‰É‰÷ƒr& ôM¯=äî 4 î's!qè=øótB «!$# ߉tƒ ߊqåkuŽø9$# ÏMs9$s%ur‬‬ ‫ﻭﰲ ﻗﻮﻟﻪ‪} :‬‬

‫ﻇﺎﻫﺮﺓ ﻣﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﺃﻭ ﻫﻲ‬ ‫)‪(2‬‬

‫ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ‬ ‫)‪(1‬‬
‫ﻭﻫﻲ‬ ‫)‪(9‬‬
‫‪{ 4 âä!$t±o„ y#ø‹x. ß,ÏÿYムÈb$tGsÛqÝ¡ö6tB‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻭﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻟﻜﻞ ﻣﺎ ﻛﺮﻫﻪ ﺍﷲ ‪ .‬ﻭﰲ )ﺏ ( ‪ " :‬ﻟﻜﻞ " ﺳﺎﻗﻄﺔ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٧‬‬
‫)‪ (4‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﳎﺎﻫﺪ ﺑﻦ ﺟﱪ ﺍﳌﺨﺰﻭﻣﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﳌﻜﻲ ‪ ،‬ﺃﺑﻮ ﺍﳊﺠﺎﺝ ‪ ،‬ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻘﺎﺕ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ‬
‫ﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﻛﺒﺎﺭ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺗﻮﰲ ﺳﻨﺔ )‪ ١٠٣‬ﻫـ ( ﻭﻋﻤﺮﻩ ‪ ٨٣‬ﺳﻨﺔ ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﺴﺘﺔ ﻭﺳﺎﺋﺮ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٢٩ /٢‬ﺕ ‪ ، (٩٢٢‬ﻡ؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ‬
‫ﺳﻌﺪ )‪ (٤٦٦ /٥‬ﻭ )‪. (٤٦٧‬‬
‫)‪ (5‬ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ ﺃﻥ ﳎﺎﻫﺪﺍ ﻗﺎﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﻭ‪‬ﻳ‪‬ﻘﹾﺒِﻀ‪‬ﻮﻥﹶ ﺃﹶﻳ‪‬ﺪِﻳ‪‬ﻬ‪‬ﻢ‪ : ( ‬ﻻ ﻳﺒﺴﻄﻮ‪‬ﺎ ﺑﺎﻟﻨﻔﻘﺔ ﰲ ﺣﻖ ‪ ،‬ﻭﺍﳌﻌﲎ‬
‫ﻣﺘﻘﺎﺭﺏ ‪ .‬ﺭﺍﺟﻊ ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )‪( ١٢٠ /١٠‬؛ ﻭﺗﻔﺴﲑ ﳎﺎﻫﺪ ‪ ،‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻮﺭﰐ )ﺹ ‪ ، ( ٢٨٣‬ﺃﻣﺎ‬
‫ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ﻓﻬﻮ ﻻﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ﻭﱂ ﻳﻌﺰﻩ ﻷﺣﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪. ( ٣٦٨ /٢‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )‪. ( ١٢١ /١٠‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺍﻷﻣﻮﺍﻝ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٩‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٤‬‬

‫‪٨٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺈﻥ‬ ‫)‪(4‬‬
‫ﻭﺑﺈﺯﺍﺀ ﻗﺒﺾ ﺃﻳﺪﻳﻬﻢ ﻗﻮﻟﻪ ﰲ ﺍﳌﺆﻣﻨﲔ‪{ no4qx.¨“9$# šcqè?÷sãƒur } :‬‬ ‫)‪(3‬‬
‫ﳎﺎﺯ ﻣﺸﻬﻮﺭ‬
‫)‪(5‬‬
‫ﰲ ﺍﻟﺰﻛﺎﺓ ﺍﳌﻔﺮﻭﺿﺔ ‪ -‬ﻓﺈ‪‬ﺎ ﺍﺳﻢ ﻟﻜﻞ‬ ‫ﺍﻟﺰﻛﺎﺓ ‪ -‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﺪ ﺻﺎﺭﺕ ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ‬
‫ﻧﻔﻊ ﻟﻠﺨﻠﻖ‪ :‬ﻣﻦ ﻧﻔﻊ ﺑﺪﱐ‪ ،‬ﺃﻭ ﻣﺎﱄ‪ .‬ﻓﺎﻟﻮﺟﻬﺎﻥ ﻫﻨﺎ ﻛﺎﻟﻮﺟﻬﲔ ﰲ ﻗﺒﺾ ﺍﻟﻴﺪ‪.‬‬
‫ﰲ ﺻﻔﺔ‬ ‫)‪(7‬‬
‫ﻭﻧﺴﻴﺎﻥ ﺍﷲ ﺗﺮﻙ ﺫﻛﺮﻩ‪ ،‬ﻭﺑﺈﺯﺍﺀ ﺫﻟﻚ‬ ‫)‪(6‬‬
‫ﰒ ﻗﺎﻝ‪{ 3 öNåkuŽÅ¡t^sù ©!$# (#qÝ¡nS } :‬‬

‫ﺍﳌﻔﺮﻭﺿﺔ‪،‬‬ ‫)‪(9‬‬
‫ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﺃﻳﻀﺎ ﺗﻌﻢ ﺍﻟﺼﻼﺓ‬ ‫)‪(8‬‬
‫‪{ no4qn=¢Á9$#‬‬ ‫‪šcqßJŠÉ)ãƒur‬‬ ‫ﺍﳌﺆﻣﻨﲔ‪} :‬‬
‫)‪(10‬‬
‫ﻣﻌﲎ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻭﺍﻟﺘﻄﻮﻉ‪ ،‬ﻭﻗﺪ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﻛﻞ ﺫﻛﺮ ﺍﷲ‪ :‬ﺇﻣﺎ ﻟﻔﻈﺎ ﻭﺇﻣﺎ‬
‫)‪(1‬‬
‫ﻭﻗﺎﻝ‬ ‫ﻣﺴﻌﻮﺩ )‪ " t (11‬ﻣﺎ ﺩﻣﺖ ﺗﺬﻛﺮ ﺍﷲ ﻓﺄﻧﺖ ﰲ ﺻﻼﺓ ﻭﺇﻥ ﻛﻨﺖ ﰲ ﺍﻟﺴﻮﻕ "‬

‫)‪ (1‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻭﰲ ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ ‪ .‬ﻭﻟﻴﺲ ﻟﻮﺟﻮﺩ )ﰲ ( ﻫﻨﺎ ﻣﻌﲎ ‪ .‬ﻟﺬﻟﻚ ﺗﻮﻫﻢ ﺍﻟﻨﺎﺳﺦ ﻟﻠﻤﺨﻄﻮﻃﺔ )ﺩ( ‪ :‬ﺃﻥ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺳﻘﻂ ﻓﻮﺿﻊ ﺑﻌﺪ )ﰲ( ﻧﻘﺎﻁ ﻛﺬﺍ ‪) :‬ﰲ ‪ . .‬ﺣﻘﻴﻘﺔ( ‪.‬‬
‫)‪ (2‬ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﺮﻓﻴﺔ ﻋﺮﻓﻬﺎ ﺍﳌﺆﻟﻒ ﰲ ﻛﺘﺎﺏ )ﺍﻹﳝﺎﻥ ( ﺑﺄ‪‬ﺎ ‪ " :‬ﻫﻲ ﻣﺎ ﺻﺎﺭ ﺍﻟﻠﻔﻆ ﺩﺍﻻ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﳌﻌﲎ ﺑﺎﻟﻌﺮﻑ ﻻ ﺑﺎﻟﻠﻐﺔ " ﻣﺜﻞ‬
‫ﺍﻟﺪﺍﺑﺔ ‪ :‬ﺃﺻﻠﻪ ﰲ ﺍﻟﻠﻐﺔ ‪ :‬ﺍﺳﻢ ﻟﻜﻞ ﻣﺎ ﻳﺪﺏ ‪ ،‬ﰒ ﺻﺎﺭ ﻋﺮﻓﺎ ﻟﺬﻭﺍﺕ ﺍﻷﺭﺑﻊ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ )ﺹ ‪. ( ٨٠‬‬
‫)‪ (3‬ﻟﻠﻤﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺭﺃﻱ ﻣﺸﻬﻮﺭ ﰲ ﺍ‪‬ﺎﺯ ‪ ،‬ﻓﻬﻮ ﻳﺮﻯ ‪ :‬ﺃﻥ ﺗﻘﺴﻴﻢ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻬﺎ ﺇﱃ ﺣﻘﻴﻘﺔ ﻭﳎﺎﺯ‬
‫ﺍﺻﻄﻼﺡ ﺣﺎﺩﺙ ﺟﺎﺀ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺎﺿﻠﺔ ‪ ،‬ﻓﻠﻢ ﻳﺘﻜﻠﻢ ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻭﻻ‬
‫ﺍﻷﺋﻤﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺑﺎﻟﻌﻠﻢ ﻛﻤﺎﻟﻚ ‪ ،‬ﻭﺍﻟﺜﻮﺭﻱ ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻲ ‪ ،‬ﻭﺃﰊ ﺣﻨﻴﻔﺔ ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﺑﻞ ﻭﻻ ﺃﺋﻤﺔ ﺍﻟﻨﺤﻮ‬
‫ﻛﺎﳋﻠﻴﻞ ‪ ،‬ﻭﺳﻴﺒﻮﻳﻪ ‪ ،‬ﻭﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ‪ ،‬ﻭﳓﻮﻫﻢ ‪ ،‬ﻭﻳﺮﻯ ﺃﻧﻪ ﻣﻦ ﺣﻴﻞ ﺍﻟﻔﺮﻕ ﻛﺎﳌﻌﺘﺰﻟﺔ ‪ ،‬ﻭﺍﳌﺘﻜﻠﻤﲔ ‪ ،‬ﻓﻬﻮ‬
‫ﳍﻢ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺘﺄﻭﻳﻞ ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﻒ ﻟﻜﻼﻡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺧﺎﺻﺔ ﰲ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ‪ ،‬ﻭﺃﻥ ﻟﻪ ﻣﻔﺎﺳﺪ ﻟﻐﻮﻳﺔ‬
‫ﻭﺷﺮﻋﻴﺔ ﻭﻋﻘﻠﻴﺔ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪ ، ( ١١٧ - ٨٧ /٧‬ﻭ )‪( ٤٩٧ - ٤٠٠ /٢٠‬؛ ﻭﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻣﻦ‬
‫)‪. ( ١٠٠ - ٧٢‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧١‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺣﻘﻴﻘﺔ ﺷﺮﻋﻴﺔ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٧‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻗﺎﻝ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٧١ :‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ ( ‪ :‬ﻧﻌﻢ ﺍﳌﻔﺮﻭﺿﺔ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ ﺏ ( ‪ :‬ﺃﻭ ﻣﻌﲎ ‪.‬‬
‫)‪ (11‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻏﺎﻓﻞ ﺑﻦ ﺣﺒﻴﺐ ﺍﳍﺬﱄ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺣﻠﻴﻒ ﺑﲏ ﺯﻫﺮﺓ ‪ ،‬ﺃﺳﻠﻢ ﻣﺒﻜﺮﺍ‬
‫ﰲ ﻣﻜﺔ ﺣﲔ ﺃﺳﻠﻢ ﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ ﻭﺯﻭﺟﺘﻪ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﳋﻄﺎﺏ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﺃﺳﻠﻢ ﺳﺎﺩﺱ ﺳﺘﺔ ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺟﻬﺮ‬
‫ﺑﺎﻟﻘﺮﺁﻥ ﲟﻜﺔ ﺣﱴ ﺃﻭﺫﻱ ﰲ ﺫﻟﻚ ‪ ،‬ﺧﺪﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻫﺎﺟﺮ ﺍﳍﺠﺮﺗﲔ ‪ ،‬ﻭﺻﻠﻰ ﺍﻟﻘﺒﻠﺘﲔ ‪،‬‬

‫‪٨٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ )‪ " (3) (2‬ﻣﺪﺍﺭﺳﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺘﺴﺒﻴﺢ"‪.‬‬

‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻭﻣﻦ ﺍﻟﻠﻌﻨﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺬﺍﺏ‬ ‫ﻣﺎ ﻭﻋﺪ ﺍﷲ ﺑﻪ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻜﻔﺎﺭ‪ :‬ﻣﻦ ﺍﻟﻨﺎﺭ‬ ‫ﰒ ﺫﻛﺮ‬
‫ﺍﳌﻘﻴﻢ )‪ (6‬ﻭﺑﺈﺯﺍﺋﻪ ﻣﺎ ﻭﻋﺪ )‪ (7‬ﺍﳌﺆﻣﻨﲔ‪ :‬ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﺮﺿﻮﺍﻥ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﲪﺔ‪.‬‬
‫ﰒ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺃﻟﻔﺎﻇﻬﺎ ﺃﺳﺮﺍﺭ ﻛﺜﲑﺓ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﲤﻬﻴﺪ‬
‫ﻗﺎﻋﺪﺓ ﳌﺎ ﺳﻨﺬﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ )‪. (8‬‬
‫ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﻻﺯﻡ ﳍﻢ ﰲ‬ ‫)‪(9‬‬
‫ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻮﻟﻪ‪{ ÇÏÑÈ ×LìÉ)•B Ò>#x‹tã óOßgs9ur } :‬‬
‫)‪(10‬‬
‫ﻭﺟﻬﻼ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻦ ﺍﻵﻻﻡ ﺍﻟﻨﻔﺴﻴﺔ‪ :‬ﻏﻤ‪‬ﺎ ﻭﺣﺰﻧﺎ‪ ،‬ﻭﻗﺴﻮﺓ ﻭﻇﻠﻤﺔ ﻗﻠﺐ‬
‫ﻟﻠﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ ﻣﻦ ﺍﻵﻻﻡ ﺍﻟﻌﺎﺟﻠﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ‪ ،‬ﻭﳍﺬﺍ ﲡﺪ ﻏﺎﻟﺐ ﻫﺆﻻﺀ ﻻ‬

‫ﻭﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺃﺣﺪﺍ ﻭﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ ‪ ،‬ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﻗﺪ ﺷﻬﺪ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺑﺬﻟﻚ ‪ ،‬ﻭﺟﻬﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺍﻟﻜﻮﻓﺔ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺍﺳﺘﻘﺪﻣﻪ ﻋﺜﻤﺎﻥ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﻋﺎﻡ‬
‫‪٣٢‬ﻫـ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪( ٢٦٠ - ٢٥٦ /٣‬؛ ﻭﺍﻹﺻﺎﺑﺔ )‪) ، ( ٣٧٠ - ٣٦٨ /٢‬ﺕ ‪. ( ٤٩٥٤‬‬
‫)‪ (1‬ﱂ ﺃﺟﺪ ﻫﺬﺍ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (3‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﻭﺱ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺃﺣﺪ ﺍﻟﺴﺒﻌﲔ‬
‫ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﺑﻴﻌﺔ ﺍﻟﻌﻘﺒﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺷﻬﺪ ﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻣﻦ‬
‫ﺃﻋﻠﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺷﻬﺪ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ‪ ،‬ﻛﻤﺎ ﺷﻬﺪ ﻟﻪ ﺑﺄﻧﻪ ﺃﻋﻠﻢ‬
‫ﺍﻷﻣﺔ ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻔﺘﻮﻯ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﻌﺜﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻟﻴﻤﻦ‬
‫ﻗﺎﺿﻴﺎ ﻭﻣﺮﺷﺪﺍ ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﰲ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ‪ ،‬ﻭﻗﺎﺗﻞ ﻣﻊ ﺃﰊ ﻋﺒﻴﺪﺓ ﰲ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﺍﺳﺘﺨﻠﻔﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﻠﻰ‬
‫ﺍﳉﻴﺶ ﺣﲔ ﺃﺻﻴﺐ ﺑﺎﻟﻄﺎﻋﻮﻥ ‪ ،‬ﻭﺗﻮﰲ ﻣﻌﺎﺫﺑﻨﺎﺣﻴﺔ ﺍﻷﺭﺩﻥ ﻋﺎﻡ )‪١٨‬ﻫـ( ﻭﻋﻤﺮﻩ ‪ ٣٣‬ﺳﻨﺔ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ‬
‫)‪( ٣٧٨ - ٣٧٦ /٤‬؛ ﻭﺍﻹﺻﺎﺑﺔ ﺗﺮﲨﺔ )‪( ٨٠٣٧‬؛ ﻭﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻘﺮﺍﺀ )‪ ( ٣٠١ /٢‬ﺗﺮﲨﺔ‬
‫)‪. ( ٣٦٢٠‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﰒ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ ( ‪ :‬ﰲ ﺍﻵﺧﺮﺓ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺍﻟﻠﻌﻨﺔ ﻭﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﺬﺍﺏ ﺍﳌﻘﻴﻢ ﰲ ﺍﻵﺧﺮﺓ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﻭﻋﺪ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ( ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٨‬‬
‫)‪ (10‬ﰲ )ﺃ ( ‪ :‬ﻭﻇﻠﻤﺔ ﻭﺟﻬﻼ ‪ .‬ﻓﺄﺳﻘﻄﺖ ﻛﻠﻤﺔ )ﻗﻠﺐ ( ‪.‬‬

‫‪٨٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻄﻴ‪‬ﺒﻮﻥ ﻋﻴﺸﻬﻢ ﺇﻻ ﲟﺎ ﻳﺰﻳﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻳﻠﻬﻲ )‪ (1‬ﺍﻟﻘﻠﺐ )‪ (2‬ﻭﻣﻦ ﺗﻨﺎﻭﻝ ﻣﺴﻜﺮ‪ ،‬ﺃﻭ ﺭﺅﻳﺔ ﻣ‪‬ﻠﹾﻪٍ‪ ،‬ﺃﻭ‬
‫)‪(5‬‬
‫ﲰﺎﻉ ﻣﻄﺮﺏ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ )‪ (3‬ﻭﺑﺈﺯﺍﺀ )‪ (4‬ﺫﻟﻚ ﻗﻮﻟﻪ ﰲ ﺍﳌﺆﻣﻨﲔ‪{ 3 ª!$# ãNßgçHxq÷Žz•y™ y7Í´¯»s9'ré& } :‬‬
‫)‪(6‬‬
‫ﳚﺪﻭﻧﻪ ﻣﻦ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ‬ ‫ﻓﺈﻥ ﺍﷲ ﻳﻌﺠﻞ ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﺍﻟﺮﲪﺔ ﰲ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﻏﲑﻫﺎ ﲟﺎ‬
‫ﻭﻳﺬﻭﻗﻮﻧﻪ ﻣﻦ ﻃﻌﻤﻪ‪ ،‬ﻭﺍﻧﺸﺮﺍﺡ ﺻﺪﻭﺭﻫﻢ ﻟﻺﺳﻼﻡ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﺮﻭﺭ ﺑﺎﻹﳝﺎﻥ‪،‬‬
‫ﻭﺍﻟﻌﻠﻢ )‪ (7‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﲟﺎ ﻻ ﳝﻜﻦ ﻭﺻﻔﻪ‪.‬‬
‫‪Zo§qè% öNä3ZÏB £‰x©r& (#þqçR%Ÿ2 ôMä3Î=ö6s% `ÏB šúïÏ%©!$%x.‬‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﲤﺎﻡ ﺧﱪ ﺍﳌﻨﺎﻓﻘﲔ‪} :‬‬

‫‪ (8) { #Y‰»s9÷rr&ur ZwºuqøBr& t•sWø.r&ur‬ﻭﻫﺬﻩ ﺍﻟﻜﺎﻑ ﻗﺪ ﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﺭﻓﻊ )‪ (9‬ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪:‬‬
‫)‪(10‬‬
‫ﻧﺼﺐ ﺑﻔﻌﻞ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻓﻌﻠﺘﻢ ﻛﺎﻟﺬﻳﻦ ﻣﻦ‬ ‫ﺃﻧﺘﻢ ﻛﺎﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻭﻳﻠﻘﻲ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻻ ﲟﺎ ﻳﺰﻳﻞ ﻋﻘﻮﳍﻢ ‪ ،‬ﻭﻳﻠﻬﻲ ﻗﻠﻮ‪‬ﻢ ‪.‬‬
‫)‪ (3‬ﻭﻟﺬﻟﻚ ﳒﺪ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﳌﺎ ﺍﳓﺮﻓﻮﺍ ﻋﻦ ﺩﻳﻦ ﺍﷲ ﻭﺍﺭﺗﻜﺒﻮﺍ ﺍﳌﻌﺎﺻﻲ ﻭﻛﺜﺮ ﻓﻴﻬﻢ ﺍﳋﺒﺚ؛ ﺯﺍﺩﺕ ﺁﻻﻣﻬﻢ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻭﻗﺴﺖ ﻗﻠﻮ‪‬ﻢ ‪ ،‬ﻭﺣﺮﻣﺖ ﻟﺬﺍﺕ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﻳﻬﺮﺑﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻠﻖ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﻨﻔﺴﻲ‬
‫ﺑﻜﻞ ﻣﺎ ﻭﻓﺮﺗﻪ ﳍﻢ ﺍﳌﺪﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺍﻟﺰﺍﺋﻔﺔ ‪ ،‬ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻠﻬﻲ ﻭﺍﻟﻌﺒﺚ ‪ :‬ﻣﻦ ﻣﺴﻜﺮﺍﺕ ‪ ،‬ﻭﳐﺪﺭﺍﺕ ‪ ،‬ﻭﺃﻏﺎﻥ ‪،‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺍﺑﺘﻠﻴﺖ ‪‬ﺎ ﺍﻷﻣﺔ ﻛﺎﻟﺮﻳﺎﺿﺔ ‪ ،‬ﻭﺍﻟﻔﻦ ‪ ،‬ﻭﻣﺎ ﻳﺪﺧﻞ ﲢﺘﻬﻤﺎ ﻣﻦ ﻋﺒﺚ ﻭﳎﻮﻥ ‪،‬‬
‫ﻭﻣﺎ ﺗﺮﻭﺟﻪ ﺃﺟﻬﺰﺓ ﺍﻹﻋﻼﻡ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﻭﻏﲑﻩ ‪ .‬ﻛﻞ ﻫﺬﺍ ﳑﺎ ﻳﻠﻬﻲ ﺍﻟﻘﻠﺐ ﻭﻳﻔﺴﺪ ﺍﻟﻀﻤﲑ ﻭﻳﻀﻌﻒ ﺍﻹﳝﺎﻥ ‪ ،‬ﺇﳕﺎ‬
‫ﺳﺒﺒﻪ ﺷﻌﻮﺭ ﺃﻫﻞ ﺍﳌﻌﺎﺻﻲ ﺑﺂﻻﻡ ﺍﻟﺬﻧﻮﺏ ‪ ،‬ﻭﻟﺬﻟﻚ ﳒﺪ ﺃﻃﺒﺎﺀ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻳﻜﺜﺮﻭﻥ ‪ ،‬ﻭﻳﺰﺩﺍﺩ ﻋﻠﻴﻬﻢ ﺍﻟﻄﻠﺐ ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﻣﻈﺎﻫﺮ ﺍﻟﻘﻠﻖ ﻭﺿﻌﻒ ﺍﻹﳝﺎﻥ ‪ ،‬ﻣﻦ ﺍﻻﻧﺘﺤﺎﺭ ‪ ،‬ﻭﺍﻻ‪‬ﻴﺎﺭ ﺍﻟﻌﺼﱯ ‪ ،‬ﻭﺍﳍﺴﺘﺮﻳﺎ ‪ ،‬ﻭﺍﳋﻨﻔﺴﺔ‪ ،‬ﻭﺍﻻﺳﺘﻬﺘﺎﺭ ‪،‬‬
‫ﻛﻠﻬﺎ ﺗﺰﺩﺍﺩ ﻛﻞ ﻳﻮﻡ ﻣﻊ ﲤﺎﺩﻱ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻐﻮﺍﻳﺔ ﻭﺍﻟﺮﺫﻳﻠﺔ ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ‪.‬‬
‫)‪ (4‬ﺑﺈﺯﺍﺀ ‪ :‬ﺃﻱ ﲟﻘﺎﺑﻠﺔ ﺫﻟﻚ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧١‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﳑﺎ ﳚﺪﻭﻧﻪ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٩‬‬
‫)‪ (9‬ﺍﻟﻜﻼﻡ ﻧﺎﻗﺺ ‪ ،‬ﻭﻳﺘﻢ ﺍﻟﺴﻴﺎﻕ ﻟﻮ ﻗﺎﻝ ‪ :‬ﺇ‪‬ﺎ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻗﺎﻝ ‪ :‬ﺇ‪‬ﺎ ﺧﱪ ﻣﺒﺘﺪﺃ ‪.‬‬
‫)‪ (10‬ﻭﻛﺬﻟﻚ ﻫﻨﺎ ﻟﻮ ﻗﺎﻝ ‪ :‬ﺇ‪‬ﺎ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ؛ ﻟﻜﺎﻥ ﺃﰎ ﻟﻠﻤﻌﲎ ‪ .‬ﻭﰲ )ﺃ( ‪ :‬ﻭﻗﻴﻞ ‪ :‬ﻧﺼﺐ ‪.‬‬

‫‪٨٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺒﻠﻜﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ‪ " (1) :‬ﻛﺎﻟﻴﻮﻡ ﻣﻄﻠﻮﺑﺎ ﻭﻻ ﻃﺎﻟﺒﺎ "‬
‫ﺃﻱ‪ :‬ﱂ ﺃﺭ ﻛﺎﻟﻴﻮﻡ‪ ،‬ﻭﺍﻟﺘﺸﺒﻴﻪ ‪ -‬ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ ‪ -‬ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺇﻥ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻟﻌﺬﺍﺏ ﰒ ﻗﻴﻞ‪ :‬ﺍﻟﻌﺎﻣﻞ ﳏﺬﻭﻑ‪ ،‬ﺃﻱ‪ :‬ﻟﻌﻨﻬﻢ ﻭﻋﺬ‪‬ﻢ ﻛﻤﺎ ﻟﻌﻦ )‪ (2‬ﺍﻟﺬﻳﻦ ﻣﻦ‬
‫ﻗﺒﻠﻜﻢ‪ ،‬ﻭﻗﻴﻞ )‪ - (3‬ﻭﻫﻮ ﺃﺟﻮﺩ ‪ :-‬ﺑﻞ ﺍﻟﻌﺎﻣﻞ ﻣﺎ ﺗﻘﺪﻡ‪ ،‬ﺃﻱ‪ :‬ﻭﻋﺪ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﻛﻮﻋﺪ ﺍﻟﺬﻳﻦ‬
‫)‪(4‬‬
‫ﻣﻦ ﻗﺒﻠﻜﻢ‪ ،‬ﻭﻟﻌﻨﻬﻢ ﻛﻠﻌﻦ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪ ،‬ﻭﳍﻢ ﻋﺬﺍﺏ ﻣﻘﻴﻢ ﻛﺎﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﺃﻭ‬
‫ﳏﻠﻬﺎ ﻧﺼﺐ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺭﻓﻌﺎ‪ ،‬ﺃﻱ‪ :‬ﻋﺬﺍﺏ ﻛﻌﺬﺍﺏ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪.‬‬
‫)‪(5‬‬
‫ﻋﺎﻣﻼﻥ ﻧﺎﺻﺒﺎﻥ‪ ،‬ﺃﻭ ﻧﺎﺻﺐ‬ ‫ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻥ ﺍﻟﻜﺎﻑ ﺗﻨﺎﻭﳍﺎ‬
‫)‪(6‬‬
‫ﻭﺍﻟﻨﺤﻮﻳﻮﻥ ﳍﻢ ﻓﻴﻤﺎ ﺇﺫﺍ ﱂ ﳜﺘﻠﻒ‬ ‫ﻭﺭﺍﻓﻊ‪ ،‬ﻣﻦ ﺟﻨﺲ ﻗﻮﳍﻢ‪ :‬ﺃﻛﺮﻣﺖ ﻭﺃﻛﺮﻣﲏ ﺯﻳﺪ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﺃﻛﺮﻣﺖ ﻭﺃﻋﻄﻴﺖ ﺯﻳﺪﺍ ‪ -‬ﻗﻮﻻﻥ‪ :‬ﺃﺣﺪﳘﺎ ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﺳﻴﺒﻮﻳﻪ‬ ‫ﺍﻟﻌﺎﻣﻞ‪ ،‬ﻛﻘﻮﻟﻚ‬
‫ﻭﺃﺻﺤﺎﺑﻪ‪ :‬ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﻻﺳﻢ ﻫﻮ ﺃﺣﺪﳘﺎ ﻭﺃﻥ ﺍﻵﺧﺮ ﺣﺬﻑ ﻣﻌﻤﻮﻟﻪ؛ ﻷﻧﻪ ﻻ ﻳﺮﻯ ﺍﺟﺘﻤﺎﻉ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ ﺑﻦ ﺯﻫﲑ ﺑﻦ ﺃﻗﻴﺲ ﺍﻟﻌﻜﻠﻲ ‪ ،‬ﺷﺎﻋﺮ ﳐﻀﺮﻡ ﻋﺎﺵ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻃﻮﻳﻼ ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ ﻓﺄﺳﻠﻢ‬
‫‪ ،‬ﻭﻓﺪ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻜﺘﺐ ﻋﻨﻪ ﻛﺘﺎﺑﺎ ﻟﻘﻮﻣﻪ ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺣﺪﻳﺜﺎ ‪ ،‬ﻭﻛﺎﻥ ﺭﺟﻼ ﻛﻴﺴﺎ ﻛﺮﳝﺎ ﻣﻦ ﺫﻭﻱ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻮﺟﺎﻫﺔ ‪ ،‬ﺫﻛﺮﻩ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻳﻮﻣﺎ‬
‫ﻓﺘﺮﺣﻢ ﻋﻠﻴﻪ ‪ ،‬ﻭﻳﻌﺪﻩ ﺍﳌﺆﺭﺧﻮﻥ ﻣﻦ ﺍﳌﻌﻤﺮﻳﻦ ‪ ،‬ﺗﻮﰲ ﰲ ﺁﺧﺮ ﺧﻼﻓﺔ ﺃﰊ ﺑﻜﺮ ﺃﻭ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺃﺳﺪ‬
‫ﺍﻟﻐﺎﺑﺔ )‪(٣٩ /٥‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٤٨ /٨‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻛﻤﺎ ﻟﻌﻦ ﺍﷲ ﻣﻦ ﻗﺒﻠﻜﻢ ‪.‬‬
‫)‪ (3‬ﻭﻗﻴﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻤﺤﻠﻬﺎ ﻧﺼﺐ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻨﺎﺯﻋﻬﺎ ‪.‬‬
‫)‪ (6‬ﰲ ﻗﻮﻟﻪ ‪ :‬ﺃﻛﺮﻣﺖ ﻭﺃﻛﺮﻣﲏ ﺯﻳﺪ ‪ .‬ﺗﻨﺎﻭﻟﻪ ﻋﺎﻣﻼﻥ ‪ ،‬ﺍﻷﻭﻝ ‪ :‬ﻧﺎﺻﺐ ﻭﻫﻮ ﺃﻛﺮﻣﺖ ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺯﻳﺪﺍ ﻣﻔﻌﻮﻝ ‪،‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻛﺮﻣﲏ ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺯﻳﺪﺍ ﻫﻮ ﻓﺎﻋﻞ ﺍﻹﻛﺮﺍﻡ ﻓﻐﻠﺐ ﻋﺎﻣﻞ ﺍﻟﺮﻓﻊ ‪ ،‬ﻭﺣﺬﻑ ﺍﳌﻨﺼﻮﺏ ﻭﺟﻮﺑﺎ؛ ﻷﻥ ﺍﻟﻌﺎﻣﻞ‬
‫ﻣﻦ ﻏﲑ ﺑﺎﰊ ‪ :‬ﻛﺎﻥ ﻭﻇﻦ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻛﻘﻮﳍﻢ ‪.‬‬
‫)‪ (8‬ﺳﻴﺒﻮﻳﻪ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﻨﱪ ﺍﳊﺎﺭﺛﻲ ‪ -‬ﺑﺎﻟﻮﻻﺀ ‪ -‬ﻳﻠﻘﺐ ﺑﺴﻴﺒﻮﻳﻪ ‪ -‬ﻭﻣﻌﻨﺎﻫﺎ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ‪ :‬ﺭﺍﺋﺤﺔ ﺍﻟﺘﻔﺎﺡ ‪ :‬ﻟﺰﻡ‬
‫ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﻓﺪﺭﺱ ﻋﻠﻴﻪ ﺍﻟﻨﺤﻮ ﺣﱴ ﻓﺎﻗﻪ ‪ ،‬ﻓﺼﺎﺭ ﺇﻣﺎﻣﺎ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻨﺤﻮ ‪ ،‬ﻓﻬﻮ ﺃﻭﻝ ﻣﻦ ﺑﺴﻂ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ‪ ،‬ﻓﺼﻨﻒ‬
‫ﻛﺘﺎﺑﻪ ‪) :‬ﻛﺘﺎﺏ ﺳﻴﺒﻮﻳﻪ( ﻭﻟﺪ ﻋﺎﻡ )‪ ١٤٨‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ )‪ ١٨٠‬ﻫـ( ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﻠﺰﺭﻛﻠﻲ )‪ ، (٨١ /٥‬ﻁ ‪٤‬‬
‫‪.‬‬

‫‪٨٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﺎﻣﻠﲔ ﻋﻠﻰ ﻣﻌﻤﻮﻝ ﻭﺍﺣﺪ‪.‬‬

‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻗﻮﻝ ﺍﻟﻔﺮﺍﺀ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻜﻮﻓﻴﲔ‪ :‬ﺃﻥ ﺍﻟﻔﻌﻠﲔ ﻋﻤﻼ ﰲ ﻫﺬﺍ ﺍﻻﺳﻢ‪ ،‬ﻭﻫﻮ ﻳﺮﻯ‬
‫ﺃﻥ ﺍﻟﻌﺎﻣﻠﲔ ﻳﻌﻤﻼﻥ ﰲ ﺍﳌﻌﻤﻮﻝ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﳓﻮ ﻗﻮﻟﻪ‪. (1) { ÇÊÐÈ Ó‰‹Ïès% ÉA$uKÏe±9$# Ç`tãur ÈûüÏJu‹ø9$# Ç`tã } :‬‬
‫ﻭﺃﻣﺜﺎﻟﻪ‪.‬‬
‫ﻓﻌﻠﻰ ﻗﻮﻝ ﺍﻷﻭﻟﲔ ﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻋﺪ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﻨﺎﺭ‪ ،‬ﻛﻮﻋﺪ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻭﳍﻢ‬
‫ﻋﺬﺍﺏ ﻣﻘﻴﻢ‪ ،‬ﻛﺎﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪ ،‬ﺃﻭ ﻛﻌﺬﺍﺏ ﺍﻟﺬﻳﻦ )‪ . (2‬ﻣﻦ ﻗﺒﻠﻜﻢ ﰒ ﺣ‪‬ﺬﻑ ﺍﺛﻨﺎﻥ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﳌﻌﻤﻮﻻﺕ؛ ﻟﺪﻻﻟﺔ ﺍﻵﺧﺮ ﻋﻠﻴﻬﻤﺎ )‪ (3‬ﻭﻫﻢ ﻳﺴﺘﺤﺴﻨﻮﻥ ﺣﺬﻑ ﺍﻷﻭﻟﲔ )‪. (4‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻟﻜﺎﻑ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻌﻴﻨﻬﺎ ﻫﻲ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻋﺪ (‬
‫ﻭﺑﻘﻮﻟﻪ‪ ) :‬ﻭﻟﻌﻦ ( ﻭﺑﻘﻮﻟﻪ )‪ ، (6) { ÇÏÑÈ ×LìÉ)•B Ò>#x‹tã óOßgs9ur } (5‬ﻷﻥ ﺍﻟﻜﺎﻑ ﻻ ﻳﻈﻬﺮ ﻓﻴﻬﺎ‬
‫ﺇﻋﺮﺍﺏ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻋﻤﻞ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻨﺼﺐ ﻇﺎﻫﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺜﺎﻟﺚ ﻳﻌﻤﻞ ﺍﻟﺮﻓﻊ؛ ﻓﻮﺟﻬﻪ‪ :‬ﺃﻥ ﺍﻟﻌﻤﻞ ﻭﺍﺣﺪ ﰲ ﺍﻟﻠﻔﻆ‪ ،‬ﺇﺫ ﺍﻟﺘﻌﻠﻖ ﺗﻌﻠﻖ‬
‫ﻣﻌﻨﻮﻱ ﻻ ﻟﻔﻈﻲ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﺮﻓﺖ ﺃﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﳚﻌﻞ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻌﻞ ﺍﻟﺘﺸﺒﻴﻪ ﰲ‬
‫ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﺎﻟﻘﻮﻻﻥ ﻣﺘﻼﺯﻣﺎﻥ ﺇﺫ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺍﳌﻮﺟﺐ ﺗﻘﺘﻀﻲ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺍﳌﻮﺟ‪‬ﺐ‪ ،‬ﻭﺑﺎﻟﻌﻜﺲ‬
‫ﻓﻼ ﺧﻼﻑ ﻣﻌﻨﻮﻱ ﺑﲔ ﺍﻟﻘﻮﻟﲔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺤﻮﻳﲔ ﰲ ﻭﺟﻮﺏ ﰲ )‪ (7‬ﺍﳊﺬﻑ ﻭﻋﺪﻣﻪ ‪ -‬ﺇﳕﺎ ﻫﻮ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻕ ‪ :‬ﺍﻵﻳﺔ ‪. ١٧‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺍﻟﺬﻳﻦ ﻫﻢ ‪.‬‬
‫)‪ (3‬ﺃﻱ ﻋﻠﻰ ﺍﶈﺬﻭﻑ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺍﻷﻭﻝ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﻗﻮﻟﻪ ‪ :‬ﳍﻢ ﻋﺬﺍﺏ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٨ :‬‬
‫)‪) (7‬ﺏ ﺝ ﺩ ﻁ( ‪ :‬ﻭﺟﻮﺩ )ﺑﺎﻟﺪﺍﻝ( ‪.‬‬

‫‪٨٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﺧﺘﻼﻓﺎ ﻻ ﰲ ﺇﻋﺮﺍﺏ‪ ،‬ﻭﻻ ﰲ ﻣﻌﲎ؛ ﻓﺈﺫﻥ‪:‬‬ ‫ﺍﺧﺘﻼﻑ ﰲ ﺗﻌﻠﻴﻼﺕ ﻭﻣﺂﺧﺬ‪ ،‬ﻻ ﺗﻘﺘﻀﻲ‬
‫ﺍﻷﺣﺴﻦ ﺃﻥ ﺗﺘﻌﻠﻖ ﺍﻟﻜﺎﻑ ﲟﺠﻤﻮﻉ ﻣﺎ ﺗﻘﺪﻡ‪ :‬ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﺍﳉﺰﺍﺀ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺘﺸﺒﻴﻪ ﻓﻴﻬﻤﺎ‬
‫ﻟﻔﻈﺎ )‪. (2‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻘﻮﻟﲔ ﺍﻷﻭﻟﲔ‪ :‬ﻳﻜﻮﻥ ﻗﺪ ﺩﻝ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﻟﻔﻈﺎ‪ ،‬ﻋﻠﻰ ﺍﻵﺧﺮ ﻟﺰﻭﻣﺎ )‪. (3‬‬
‫ﻭﺇﻥ ﺳﻠﻜﺖ ﻃﺮﻳﻘﺔ ﺍﻟﻜﻮﻓﻴﲔ ‪ -‬ﻋﻠﻰ ﻫﺬﺍ ‪ -‬ﻛﺎﻥ ﺃﺑﻠﻎ ﻭﺃﺣﺴﻦ؛ ﻓﺈﻥ ﻟﻔﻆ ﺍﻵﻳﺔ ﻳﻜﻮﻥ‬
‫ﻗﺪ ﺩﻝ ﻋﻠﻰ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺍﻷﻣﺮﻳﻦ ﻣﻦ ﻏﲑ ﺣﺬﻑ‪ ،‬ﻭﺇﻻ ﻓﻴﻀﻤﺮ )‪ (4‬ﺣﺎﻟﻜﻢ ﻛﺤﺎﻝ ﺍﻟﺬﻳﻦ ﻣﻦ‬
‫ﻗﺒﻠﻜﻢ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻗﺪﺭﻩ‪ :‬ﺃﻧﺘﻢ ﻛﺎﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪.‬‬
‫ﻭﻻ ﻳﺴﻊ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺑﺴﻄﺎ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ )‪ (5‬ﻓﺈﻥ ﺍﻟﻐﺮﺽ ﻣﺘﻌﻠﻖ ﺑﻐﲑﻩ‪.‬‬
‫‪šcqãèŠÏÜãƒur‬‬ ‫ﻭﻫﺬﻩ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﻫﺆﻻﺀ )‪ (6‬ﺑﺈﺯﺍﺀ ﻣﺎ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻗﻮﻟﻪ‪} :‬‬

‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬ ‫)‪(8‬‬

‫ﻓﺈﻥ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺗﻨﺎﰲ ﻣﺸﺎ‪‬ﺔ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻞ‬ ‫)‪(7‬‬
‫‪{ 4 ÿ¼ã&s!qß™u‘ur ©!$#‬‬

‫‪Läê÷ètGôJtGó™$$sù óOÎgÉ)»n=sƒ¿2 (#qãètFôJtGó™$$sù #Y‰»s9÷rr&ur ZwºuqøBr& t•sWø.r&ur Zo§qè% öNä3ZÏB £‰x©r& (#þqçR%Ÿ2 ôMä3Î=ö6s% `ÏB šúïÏ%©!$%x.‬‬ ‫}‬

‫‪. (9) { 4 (#þqàÊ$yz “É‹©9$%x. ÷LäêôÒäzur óOÎgÉ)»n=sƒ¿2 Nä3Î=ö6s% `ÏB šúïÏ%©!$# yìtFôJtFó™$# $yJŸ2 ö/ä3É)»n=sƒ¿2‬‬
‫)‪(11‬‬
‫ﻓﺎﳋﻄﺎﺏ ﰲ ﻗﻮﻟﻪ‪ (10) { Zo§qè% öNä3ZÏB £‰x©r& (#þqçR%Ÿ2 } :‬ﻭﻗﻮﻟﻪ‪{ Läê÷ètGôJtGó™$$sù } :‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﰲ ﺍﻟﺘﻌﺪﻳﻼﺕ ﻭﻣﺎ ﺃﺧﺬ ﻻ ﻳﻘﺘﻀﻲ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻔﻈﻴﺎ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ﺯﺍﺩ ‪ :‬ﻳﻜﻮﻥ ﻗﺪ ﺩﻝ ﻋﻠﻰ ﻣﺸﺎ‪‬ﺔ ﺃﻣﺮﻳﻦ ﺃﺣﺪﳘﺎ ‪ .‬ﰒ ﻗﺎﻝ ‪ :‬ﻭﺇﻥ ﺳﻠﻜﺖ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻓﻴﻀﻤﻦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻭﻻ ﻳﺘﺴﻊ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻟﺒﺴﻂ ﻫﺬﺍ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ‪.‬‬
‫)‪ (6‬ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳌﻨﺎﻓﻘﲔ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧١‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻗﺒﻠﻜﻢ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (11‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬

‫‪٩٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪( 1‬‬
‫ﺇﻥ ﻛﺎﻥ ﻟﻠﻤﻨﺎﻓﻘﲔ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﺧﻄﺎﺏ ﺍﻟﺘﻠﻮﻳﻦ ﻭﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﻐﻴ‪‬ﺐ‬
‫)‪x‚$-ƒ Î‬‬ ‫‪ÇÍÈ ÉúïÏe $!$ # ÏQöqt ƒ Å7 Î=»tB‬‬ ‫‪ÇÌÈ ÉOŠÏm§•9$ # Ç`»uH÷ q§•9$ #‬‬ ‫ﺇﱃ ﺍﳊﻀﻮﺭ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪} :‬‬

‫‪. (2) { ߉ç7÷ètR‬‬

‫& ‪ô M s ÜÎ 7y m y 7 Í´ ¯ »s 9 'r é‬‬ ‫ﰲ ﻗﻮﻟﻪ‪} :‬‬ ‫)‪( 3‬‬

‫ﰒ ﺣﺼﻞ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺍﳌﻐﻴﺐ‬

‫‪8 x ƒÌ •Î / NÍ k Í 5 t û ø ï t •y _u r Å 7 ù = à ÿ ø9 $ # †Î û ó O çF Zä . #sŒ Î ) # Ó ¨L ym‬‬ ‫ﰲ ﻗﻮﻟﻪ‪} :‬‬ ‫)‪( 5‬‬

‫ﻭﻛﻤﺎ‬ ‫)‪( 4‬‬
‫&‪{ öNßgè=»yJôãr‬‬

‫‪y 7 Í ´ ¯ »s 9' r é & 4 t b$u Šó Á Ïè ø9 $ # ur s - qÝ ¡à ÿ ø 9$ # u r t • øÿ ä 3 ø9 $ # ã N ä 3 ø‹ s 9Î ) o n § • x .u r‬‬ ‫ﻭﻗﻮﻟﻪ‪} :‬‬ ‫)‪( 6‬‬

‫‪{ $pkÍ5 (#qãmÌ•sù ur 7pt6ÍhŠsÛ‬‬
‫)‪(8‬‬
‫ﻓﺈﻥ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ‪{ öNßgè=»yJôãr& ôMsÜÎ7ym y7Í´¯»s9'ré& } :‬‬ ‫)‪(7‬‬
‫‪{ ÇÐÈ‬‬ ‫‪š c rß ‰ Ï ©º§ •9$ # ã N è d‬‬

‫)‪(9‬‬
‫– ﻓﻴﻤـﺎ ﺑﻌـﺪ ‪:-‬‬ ‫ﺍﻷﻇﻬﺮ ﺃﻧﻪ ﻋﺎﺋﺪ ﺇﱃ ﺍﳌﺴﺘﻤﺘﻌﲔ ﺍﳋﺎﺋﻀﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻛﻘﻮﻟﻪ‬
‫} &‪ (10) { óOÎgÎ=ö6s% `ÏB šúïÏ%©!$# é't6tR öNÍkÌEù'tƒ óOs9r‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﻄﺎﺏ ‪‬ﻤﻮﻉ ﺍﻷﻣﺔ ﺍﳌﺒﻌﻮﺙ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﻓﻼ ﻳﻜﻮﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﻻ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ‪.‬‬
‫)‪(1‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ (11) { óOÎgÉ)»n=sƒ¿2 (#qãètFôJtGó™$$sù } :‬ﻓﻔﻲ ﺗﻔﺴﲑ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ (12‬ﻋﻦ ﻣﻌﻤﺮ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻐﻴﺒﺔ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻵﻳﺎﺕ ‪ ٤ ، ٣ :‬ﻭﻣﻦ ﺍﻻﻳﺔ ‪. ٥‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻐﻴﺒﺔ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٩‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﻛﻤﺎ ‪) .‬ﲝﺬﻑ ﻭﺍﻭ ﺍﻟﻌﻄﻒ( ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٢‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪ :‬ﺍﻵﻳﺔ ‪. ٧‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﻟﻘﻮﻟﻪ ‪.‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧٠‬‬
‫)‪ (11‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (12‬ﻫﻮ ‪ :‬ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ ﺑﻦ ﻧﺎﻓﻊ ﺍﳊﻤﲑﻱ ‪ ،‬ﺍﻟﺼﻨﻌﺎﱐ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻭﻟﺪ ﻋﺎﻡ )‪ ١٢٦‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺍﻷﺋﻤﺔ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﺍﻟﻔﻘﻪ ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﺃﺷﻬﺮﻫﺎ ‪ :‬ﺍﳌﺼﻨﻒ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺗﻔﺴﲑ‬

‫‪٩١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻦ ﺍﳊﺴﻦ )‪ (2‬ﰲ ﻗﻮﻟﻪ‪ (3) { óOÎgÉ)»n=sƒ¿2 (#qãètFôJtGó™$$sù } :‬ﻗﺎﻝ‪ :‬ﺑﺪﻳﻨﻬﻢ )‪ (4‬ﻭﻳﺮﻭﻯ ﺫﻟﻚ ﻋﻦ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻭﻗﺎﻝ‬ ‫ﺑﻨﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻵﺧﺮﺓ ﰲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺃﰊ ﻫﺮﻳﺮﺓ )‪ t (5‬ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﺁﺧﺮﻭﻥ‪ :‬ﺑﻨﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻟﺪﻧﻴﺎ )‪. (8‬‬
‫ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ :‬ﺍﳋﻼﻕ‪ :‬ﻫﻮ ﺍﻟﻨﺼﻴﺐ ﻭﺍﳊﻆ‪ ،‬ﻛﺄﻧﻪ ﻣﺎ ﺧﻠﻖ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﺃﻱ ﻣﺎ ﻗﺪﺭ ﻟﻪ‪،‬‬
‫ﻛﻤﺎ ﻳﻘﺎﻝ‪) :‬ﺍﻟﻘﺴﻢ( ﳌﺎ ﻗﺴﻢ ﻟﻪ‪ ،‬ﻭ)ﺍﻟﻨﺼﻴﺐ( ﳌﺎ ﻧﺼﺐ ﻟﻪ‪ ،‬ﺃﻱ ﺃﺛﺒﺖ‪.‬‬

‫ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ﰲ ﺍﻟﻔﻘﻪ ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢١٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪/١‬‬
‫‪) ، (٢٨٩‬ﺕ ‪(٢٨٠‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣٥٣١ /٣‬‬
‫)‪ (1‬ﻫﻮ ‪ :‬ﻣﻌﻤﺮ ﺑﻦ ﺭﺍﺷﺪ ﺑﻦ ﺃﰊ ﻋﻤﺮ ﺍﻷﺯﺩﻱ ‪ ،‬ﺇﻣﺎﻡ ﺣﺎﻓﻆ ﺛﻘﺔ ﻣﺘﻘﻦ ﻟﻠﺤﺪﻳﺚ ‪ ،‬ﻭﻓﻘﻴﻪ ‪ ،‬ﻭﻟﺪ ﺑﺎﻟﺒﺼﺮﺓ ﻋﺎﻡ )‪٩٥‬‬
‫ﻫـ( ‪ ،‬ﻭﺳﻜﻦ ﺍﻟﻴﻤﻦ ‪ ،‬ﻭﺃﻗﺎﻡ ﻭﺍﺷﺘﻬﺮ ‪‬ﺎ ‪ ،‬ﺣﱴ ﺗﻮﰲ ﻋﺎﻡ )‪ ١٥٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪، ٢٦٦ /٩‬‬
‫‪(٢٦٧‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٦٦ /٢‬ﺕ ‪. (١٢٨٤‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﻳﺴﺎﺭ ﺍﻟﺒﺼﺮﻱ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻟﺪ ﺳﻨﺔ )‪ ٢١‬ﻫـ( ﺑﺎﳌﺪﻳﻨﺔ ﻭﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ‪،‬‬
‫ﻭﻛﺎﻥ ﺣﱪ ﺍﻷﻣﺔ ﻭﺇﻣﺎﻣﻬﺎ ﰲ ﺯﻣﺎﻧﻪ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺍﻟﻔﻘﻪ ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺷﺐ ﰲ ﻛﻨﻒ ﻋﻠﻲ ﺑﻦ ﺃﰊ‬
‫ﻃﺎﻟﺒﻮﻛﺎﻥ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻮﻻﺓ ﻓﻴﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ ﺣﱴ ﺻﺎﺭﺕ ﻟﻪ ﻫﻴﺒﺔ ﻋﻈﻴﻤﺔ ﺗﻮﰲ ﺳﻨﺔ )‪ ١١٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻻﺑﻦ ﺧﻠﻜﺎﻥ )‪) ، (٧٣ -٦٩ /٢‬ﺕ ‪(١٥٦‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٧٠ -٢٦٣ /٢‬ﺕ‬
‫‪. (٤٨٨‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ (٣٦٨ /٣‬ﺣﻴﺚ ﺫﻛﺮ ﻋﻦ ﺍﳊﺴﻦ ‪ ،‬ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪ (١٢٣ /١٠‬ﺫﻛﺮﻩ ﻣﺴﻨﺪﺍ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ (٣٦٨ /٢‬ﺣﻴﺚ ﺫﻛﺮ ﺫﻟﻚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (6‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺣﱪ ﺍﻷﻣﺔ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺍﳍﺎﴰﻲ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺗﺮﲨﺎﻥ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻓﻘﺪ ﺩﻋﺎ ﻟﻪ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺄﻥ ﻳﻌﻠﻤﻪ ﺍﷲ ﺍﻟﺘﺄﻭﻳﻞ ﻭﻳﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﻜﺎﻥ ﻳﺴﻤﻰ ﺍﳊﱪ؛ ﻭﻳﺴﻤﻰ ﺍﻟﺒﺤﺮ ‪ ،‬ﻟﺴﻌﺔ ﻋﻠﻤﻪ ﰲ‬
‫ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﺍﻟﻠﻐﺔ ‪ ،‬ﻭﺍﳌﻐﺎﺯﻱ ‪ ،‬ﻭﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﺃﻳﺎﻣﻬﻢ ‪ ،‬ﻭﻛﺎﻥ ﻣﻘﺪﻣﺎ ﻋﻨﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻳﺴﺘﺸﲑﻭﻧﻪ ﰲ‬
‫ﻣﻌﻀﻼﺕ ﺍﻷﻣﻮﺭ ‪ ،‬ﻭﱄ ﺍﳊﺞ ﺑﺄﻣﺮ ﻋﺜﻤﺎﻥ ﺳﻨﺔ ‪ ، ٣٥‬ﻭﺷﻬﺪ ﻗﺘﺎﻝ ﺍﳋﻮﺍﺭﺝ ﻣﻊ ﻋﻠﻲ ﻭﻧﺎﻇﺮﻫﻢ ﻭﺃﻟﺰﻣﻬﻢ ﺍﳊﺠﺔ ‪،‬‬
‫ﻭﺗﺄﻣﺮ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ﰒ ﺳﻜﻦ ﺍﻟﻄﺎﺋﻒ ﺣﱴ ﻣﺎﺕ ‪‬ﺎ ﺳﻨﺔ )‪ ٦٨‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺜﻼﺙ ﺳﻨﲔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪(٣٠٦ -٢٩٥ /٨‬؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪. (٣٧٢ - ٦٣٥ /٣‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ﺍﳌﻘﺒﺎﺱ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻠﻔﲑﻭﺯﺁﺑﺎﺩﻱ )ﺹ ‪. (١٢٤‬‬
‫)‪ (8‬ﳑﻦ ﻗﺎﻝ ‪‬ﺬ ﺍﻟﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺪﻱ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ )‪. (٣٨٠ /٢‬‬

‫‪٩٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻱ‪ :‬ﻣﻦ ﻧﺼﻴﺐ‪ ،‬ﻭﻗﻮﻝ‬ ‫)‪(1‬‬

‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪{ 4 9,»n=yz ïÆÏB Íot•ÅzFy$# ’Îû ¼çms9 $tB } :‬‬

‫ﺍﻟﻨﱯ ‪ } r‬ﺇﳕﺎ ﻳﻠﺒﺲ ﺍﳊﺮﻳﺮ ﻣﻦ ﻻ ﺧﻼﻕ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ { )‪. (3) (2‬‬

‫‪Zo§qè% öNä3ZÏB £‰x©r& (#þqçR%Ÿ2‬‬ ‫ﻭﺍﻵﻳﺔ ﺗﻌﻢ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻌﻠﻤﺎﺀ ﲨﻴﻌﻬﻢ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪} :‬‬

‫‪ ، (4) { #Y‰»s9÷rr&ur ZwºuqøBr& t•sWø.r&ur‬ﻓﺘﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﻓﻴﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ‪‬ﺎ‬
‫ﻟﻠﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻣﻮﺍﳍﻢ ﻭﺃﻭﻻﺩﻫﻢ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻘﻮﺓ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ‪ :‬ﻫﻮ ﺍﳋﻼﻕ‪،‬‬
‫ﻓﺎﺳﺘﻤﺘﻌﻮﺍ ﺑﻘﻮ‪‬ﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺃﻭﻻﺩﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻧﻔﺲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻋﻤﻠﻮﻫﺎ ‪‬ﺬﻩ ﺍﻟﻘﻮﺓ‬
‫ﻭﺍﻷﻣﻮﺍﻝ‪ :‬ﻫﻲ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻟﻮ ﺃﺭﺍﺩﻭﺍ ‪‬ﺎ ﺍﷲ‪ ،‬ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ؛ ﻟﻜﺎﻥ ﳍﻢ ﺛﻮﺍﺏ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺘﻤﺘﻌﻬﻢ ‪‬ﺎ ﺃﺧﺬ ﺣﻈﻮﻇﻬﻢ ﺍﻟﻌﺎﺟﻠﺔ ‪‬ﺎ‪ ،‬ﻓﺪﺧﻞ ﰲ ﻫﺬﺍ ﻣﻦ ﱂ ﻳﻌﻤﻞ ﺇﻻ‬
‫ﻟﺪﻧﻴﺎﻩ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺟﻨﺲ ﺍﻟﻌﻤﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ )‪. (5‬‬
‫‪óOÎgÉ)»n=sƒ¿2 Nä3Î=ö6s% `ÏB šúïÏ%©!$# yìtFôJtFó™$# $yJŸ2 ö/ä3É)»n=sƒ¿2 Läê÷ètGôJtGó™$$sù‬‬ ‫ﰒ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫)‪(6‬‬
‫‪{ 4 (#þqàÊ$yz “É‹©9$%x. ÷LäêôÒäzur‬‬
‫)‪(7‬‬
‫ﻭﰲ )ﺍﻟﺬﻱ( ﻭﺟﻬﺎﻥ‪ :‬ﺃﺣﺴﻨﻬﻤﺎ ﺃ‪‬ﺎ ﺻﻔﺔ ﺍﳌﺼﺪﺭ‪ ،‬ﺃﻱ ﻛﺎﳋﻮﺽ ﺍﻟﺬﻱ ﺧﺎﺿﻮﻩ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ١٠٢‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻛﺮ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ ﺃﻳﻀﺎ ‪) :‬ﻭ‪‬ﻣ‪‬ﺎ ﻟﹶﻪ‪ ‬ﻓِﻲ ﺍﻟﹾﺂﺧِﺮ‪‬ﺓِ ﻣِﻦ‪ ‬ﺧ‪‬ﻠﹶﺎﻕٍ ( ﺳﻮﺭﺓ‬
‫ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ٢٠٠‬ﻟﻜﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﱂ ﺗﺸﺮ ﺇﱃ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (٥٤٩٧‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (٢٠٦٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪. (٥٣١٢‬‬
‫)‪ (3‬ﻭﺭﺩ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﻣﻦ‬
‫ﲡﻤﻞ ﻟﻠﻮﻓﻮﺩ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٦٠٨١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٥٠٠ /١٠‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ‪،‬‬
‫ﺑﺎﺏ ﲢﺮﱘ ﺍﺳﺘﻌﻤﺎﻝ ﺇﻧﺎﺀ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ‪ . .‬ﺇﱁ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، ١٦٣٩ /٣) ، (٢٠٦٩) ، (٢٠٦٨‬‬
‫‪. (١٦٤١‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﺃﻭ ﻣﻦ ﻏﲑﻫﺎ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٩‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﺧﺎﺿﻮﺍ ‪.‬‬

‫‪٩٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﻮ ﻛﺜﲑ ﻓﺎﺵ ﰲ‬ ‫)‪(2‬‬

‫} ‪{ !$uZƒÏ‰÷ƒr& ôMn=ÏJtã $£JÏiB‬‬ ‫)‪(1‬‬
‫ﻓﻴﻜﻮﻥ ﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻓﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺻﻔﺔ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻟﻔﺮﻳﻖ )‪ (3‬ﺃﻭ ﺍﻟﺼﻨﻒ ﺃﻭ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﺧﺎﺿﻮﻩ‪ ،‬ﻛﻤﺎ‬
‫ﻟﻮ ﻗﻴﻞ‪ :‬ﻛﺎﻟﺬﻳﻦ ﺧﺎﺿﻮﺍ‪.‬‬
‫ﻭﲨﻊ ﺳﺒﺤﺎﻧﻪ ﺑﲔ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﳋﻼﻕ‪ ،‬ﻭﺑﲔ ﺍﳋﻮﺽ‪ ،‬ﻷﻥ ﻓﺴﺎﺩ ﺍﻟﺪﻳﻦ )‪ (4‬ﺇﻣﺎ ﺃﻥ ﻳﻘﻊ‬
‫ﺑﺎﻻﻋﺘﻘﺎﺩ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﺘﻜﻠﻢ ﺑﻪ‪ ،‬ﺃﻭ ﻳﻘﻊ ﰲ ﺍﻟﻌﻤﻞ ﲞﻼﻑ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳊﻖ‪.‬‬
‫ﻭﺍﻷﻭﻝ ‪ :‬ﻫﻮ ﺍﻟﺒﺪﻉ )‪ (5‬ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ (6) :‬ﻓﺴﻖ ﺍﻷﻋﻤﺎﻝ ﻭﳓﻮﻫﺎ )‪. (7‬‬
‫ﻭﺍﻷﻭﻝ ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺒﻬﺎﺕ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﻬﻮﺍﺕ‪.‬‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﺣﺬﺭﻭﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺻﻨﻔﲔ‪ :‬ﺻﺎﺣﺐ ﻫﻮﻯ ﻗﺪ ﻓﺘﻨﻪ ﻫﻮﺍﻩ‪،‬‬
‫ﻭﺻﺎﺣﺐ ﺩﻧﻴﺎ ﺃﻋﻤﺘﻪ ﺩﻧﻴﺎﻩ‪.‬‬
‫ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﺣﺬﺭﻭﺍ ﻓﺘﻨﺔ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺎﺟﺮ‪ ،‬ﻭﺍﻟﻌﺎﺑﺪ ﺍﳉﺎﻫﻞ‪ ،‬ﻓﺈﻥ ﻓﺘﻨﺘﻬﻤﺎ ﻓﺘﻨﺔ ﻟﻜﻞ‬
‫ﻣﻔﺘﻮﻥ )‪ (8‬ﻓﻬﺬﺍ )‪ (1‬ﻳﺸﺒﻪ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻌﻠﻤﻮﻥ ﺍﳊﻖ ﻭﻻ ﻳﺘﺒﻌﻮﻧﻪ ﻭﻫﺬﺍ )‪ (2‬ﻳﺸﺒﻪ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭﺭﺩ ﺍﻵﻳﺔ ﺑﺘﻤﺎﻣﻬﺎ ‪) :‬ﺃﹶﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺮ‪‬ﻭ‪‬ﺍ ﺃﹶﻧ‪‬ﺎ ﺧ‪‬ﻠﹶﻘﹾﻨ‪‬ﺎ ﻟﹶﻬ‪‬ﻢ‪ ‬ﻣِﻤ‪‬ﺎ ﻋ‪‬ﻤِﻠﹶﺖ‪ ‬ﺃﹶﻳ‪‬ﺪِﻳﻨ‪‬ﺎ ﺃﹶﻧ‪‬ﻌ‪‬ﺎﻣ‪‬ﺎ ﻓﹶﻬ‪‬ﻢ‪ ‬ﻟﹶﻬ‪‬ﺎ ﻣ‪‬ﺎﻟِﻜﹸﻮﻥﹶ ( ﺳﻮﺭﺓ‬
‫ﻳﺲ ‪ :‬ﺍﻵﻳﺔ ‪ . ٧١‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﻳﺲ ‪ :‬ﺍﻵﻳﺔ ‪. ٧١‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻛﺎﻟﻔﻮﺝ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫)‪ (5‬ﻭﺫﻟﻚ ﻣﺜﻞ ‪ :‬ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺯﻳﺎﺭﺓ ﺍﳌﺸﺎﻫﺪ ‪ -‬ﻏﲑ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‬
‫ﻭﻣﺸﺎﻋﺮ ﺍﳊﺞ ﺍﻟﱵ ﻧﺺ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺎﺭﻉ ‪ -‬ﻭﺯﻳﺎﺩﺓ ﺍﻷﻋﻴﺎﺩ ‪ ،‬ﻛﺄﻋﻴﺎﺩ ﺍﳌﻴﻼﺩ ‪ ،‬ﻭﺃﻋﻴﺎﺩ ﺍﳌﻨﺎﺳﺒﺎﺕ ‪ ،‬ﻭﺍﻷﻋﻴﺎﺩ ﺍﻟﻮﻃﻨﻴﺔ ‪،‬‬
‫ﻭﳓﻮﻫﺎ ‪ ،‬ﻓﻜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﳋﻮﺽ ﺑﺎﻟﺒﺎﻃﻞ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﻓﺴﻖ ﺍﻷﻋﻤﺎﻝ ‪.‬‬
‫)‪ (7‬ﻭﺫﻟﻚ ﻣﺜﻞ ‪ :‬ﺃﻛﻞ ﺍﻟﺮﺑﺎ ‪ ،‬ﻭﺷﺮﺏ ﺍﳌﺴﻜﺮ ‪ ،‬ﻭﺍﻟﺰﻧﺎ ‪ ،‬ﻭﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ ‪ ،‬ﻭﺍﻟﺴﺮﻗﺔ ‪ ،‬ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪،‬‬
‫ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ‪ ،‬ﻓﻬﺬﺍ ﻭﳓﻮﻩ ﻣﻦ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﳋﻼﻕ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ‪.‬‬
‫)‪ (8‬ﺟﺎﺀ ﺫﻟﻚ ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ، (٣١٨ /١‬ﻭﻗﺎﻝ ‪ :‬ﺗﻌﻮﺫﻭﺍ ﺑﺎﷲ ﻣﻦ ﻓﺘﻨﺔ ‪ . . .‬ﺇﱁ‬
‫‪.‬‬

‫‪٩٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻀﺎﻟﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺑﻐﲑ ﻋﻠﻢ‪.‬‬

‫)‪(3‬‬
‫ﻓﻘﺎﻝ‪ " :‬ﺭﲪﻪ ﺍﷲ‪ ،‬ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻛﺎﻥ ﺃﺻﱪﻩ‪،‬‬ ‫ﻭﻭﺻﻒ ﺑﻌﻀﻬﻢ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ﻭﺑﺎﳌﺎﺿﲔ ﻣﺎ ﻛﺎﻥ ﺃﺷﺒﻬﻪ‪ ،‬ﺃﺗﺘﻪ ﺍﻟﺒﺪﻉ ﻓﻨﻔﺎﻫﺎ )‪ (4‬ﻭﺍﻟﺪﻧﻴﺎ ﻓﺄﺑﺎﻫﺎ " )‪. (5‬‬
‫‪( (#rçŽy9|¹ $£Js9 $tRÍ•öDr'Î/ šcr߉öku‰ Zp£Jͬr& öNåk÷]ÏB $oYù=yèy_ur‬‬ ‫ﻭﻗﺪ ﻭﺻﻒ ﺍﷲ ﺃﺋﻤﺔ ﺍﳌﺘﻘﲔ ﻓﻘﺎﻝ‪} :‬‬

‫‪ (6) { ÇËÍÈ tbqãZÏ%qム$uZÏG»tƒ$t«Î/ (#qçR%Ÿ2ur‬ﻓﺒﺎﻟﺼﱪ ﺗ‪‬ﺘﺮﻙ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺑﺎﻟﻴﻘﲔ ﺗ‪‬ﺪﻓﻊ ﺍﻟﺸﺒﻬﺎﺕ‪.‬‬

‫‪!$tRy‰»t7Ïã ö•ä.øŒ$#ur‬‬ ‫ﻭﻗﻮﻟﻪ‪} :‬‬ ‫)‪(7‬‬

‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ‪{ ÇÌÈ ÎŽö9¢Á9$$Î/ (#öq|¹#uqs?ur Èd,ysø9$$Î/ (#öq|¹#uqs?ur } :‬‬

‫)‪. (8) { ÇÍÎÈ Ì•»|Áö/F{$#ur “ω÷ƒF{$# ’Í<'ré& z>qà)÷ètƒur t,»ysó™Î)ur tLìÏdºt•ö/Î‬‬

‫ﺍﻟﻨﺎﻗﺪ ﻋﻨﺪ ﻭﺭﻭﺩ‬ ‫)‪(9‬‬

‫ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ ﺍﳌﺮﺳﻞ ﻋﻦ ﺍﻟﻨﱯ ‪ } r‬ﺇﻥ ﺍﷲ ﳛﺐ ﺍﻟﺒﺼﺮ‬

‫ﺍﻟﺸﺒﻬﺎﺕ ﻭﳛﺐ ﺍﻟﻌﻘﻞ ﺍﻟﻜﺎﻣﻞ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻟﺸﻬﻮﺍﺕ { )‪. (10‬‬

‫)‪ (1‬ﺃﻱ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺎﺟﺮ ‪.‬‬

‫)‪ (2‬ﺃﻱ ﺍﻟﻌﺎﺑﺪ ﺍﳉﺎﻫﻞ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺃﺳﺪ ﺍﻟﺸﻴﺒﺎﱐ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ١٦٤‬ﻫـ( ﺑﺒﻐﺪﺍﺩ ‪ ،‬ﻭﻃﻠﺐ‬
‫ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﺻﻐﲑ ‪ ،‬ﻭﺭﺣﻞ ﺇﱃ ﺳﺎﺋﺮ ﺍﻷﻗﻄﺎﺭ ﻭﺃﺧﺬ ﻋﻦ ﻋﻠﻤﺎﺋﻬﺎ ﺣﱴ ﺍﺷﺘﻬﺮ ﺑﺎﳊﻔﻆ ﻭﺍﻹﺗﻘﺎﻥ ‪ ،‬ﺇﱃ ﺃﻥ ﺻﺎﺭ ﺇﻣﺎﻣﺎ‬
‫ﻣﻦ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ‪ ،‬ﻣﻊ ﺍﻟﺘﻘﻰ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻘﻮﺓ ﰲ ﺍﳊﻖ ﻭﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺑﻠﻐﺖ ﺷﻬﺮﺗﻪ ﺍﻵﻓﺎﻕ ﺧﺎﺻﺔ ﺑﻌﺪﻣﺎ‬
‫ﻭﻗﻒ ﻭﻗﻔﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ ﺃﻣﺎﻡ ﺑﺪﻋﺔ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺗﻠﻚ ﺍﻟﻮﻗﻔﺔ ﺍﻟﱵ ﻗﻬﻘﺮﺕ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺳﺎﺋﺮ ﺍﻟﻔﺮﻕ ﺍﻟﻴﻮﻡ ‪،‬‬
‫ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻫﻮ ﺇﻣﺎﻡ ﺍﳌﺬﻫﺐ ﺍﳊﻨﺒﻠﻲ ﰲ ﺍﻟﻔﻘﻪ ‪ ،‬ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ ﰲ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻏﲑﻫﺎ ‪،‬‬
‫ﺃﺷﻬﺮﻫﺎ ﺍﳌﺴﻨﺪ ‪ ،‬ﻭﻗﺪ ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ٢٤١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍ‪‬ﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. ( ٣٤٣ - ٣٢٥ /١٠‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ﺁﻳﺔ ‪. ٢٤ :‬‬
‫)‪ (5‬ﺃﺧﺮﺝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺴﻨﺪ ﻋﻦ ﺃﰊ ﻋﻤﲑ ﻋﻴﺴﻰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻨﺤﺎﺱ ﺍﻟﺮﻣﻠﻲ ﺍﻟﻔﻠﺴﻄﻴﲏ ‪ ،‬ﰲ ﻣﻨﺎﻗﺐ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ، (١٧٣‬ﻛﻤﺎ ﺃﺧﺮﺟﻬﺎ ﻋﻨﻪ ﺃﻳﻀﺎ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ، (٣٣٦ /١٠‬ﻭﻛﻨﺎﻩ ‪ :‬ﺃﺑﻮ ﻋﻤﺮ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٤‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ ‪ :‬ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺹ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٥‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺒﺼﲑ ‪.‬‬
‫)‪ (10‬ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺇﱃ ﻫﺬﺍ ﺍﻷﺛﺮ ﰲ ﺍﻟﻔﺘﺎﻭﻯ )‪ (٥٨ /٢٠‬ﻭ )‪ ، (٤٤ /٢٨‬ﻟﻜﻨﻪ ﱂ ﻳﺬﻛﺮ ﺳﻨﺪﻩ ‪ ،‬ﻭﺫﻛﺮﻩ ﺃﻳﻀﺎ ﰲ ﺩﺭﺀ‬
‫ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ )‪ (١٠٥ /٢‬ﻭﰲ )‪ ، (١٣١ /٥‬ﻭﻗﺎﻝ ‪ :‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻣﺮﺳﻼ ‪ ،‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺰﻫﺪ‬

‫‪٩٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)ﺹ ‪ (٣٦٢‬ﺑﺮﻗﻢ )‪(٩٥٢‬؛ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )‪ (١٩٩ /٦‬ﺑﻠﻔﻆ ﻳﻘﺎﺭﺑﻪ ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺍﳌﻐﲏ ‪ -‬ﲣﺮﻳﺞ‬
‫ﺍﻹﺣﻴﺎﺀ ‪ " : (٣٨٨ /٤) -‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ‪ ،‬ﻭﻓﻴﻪ ﺣﻔﺺ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﺪﱐ‬
‫ﺿﻌﻔﻪ ﺍﳉﻤﻬﻮﺭ " ﻭﻗﺎﻝ ﺍﻟﺰﺑﲑﻱ ﰲ ﺇﲢﺎﻑ ﺍﻟﺴﺎﺩﺓ ﺍﳌﺘﻘﲔ ﺷﺮﺡ ﺍﻹﺣﻴﺎﺀ ‪ ١٠٥ /١٠‬ﺑﻌﺪ ﺃﻥ ﻧﻘﻞ ﻛﻼﻡ ﺍﻟﻌﺮﺍﻗﻲ ‪" :‬‬
‫ﻗﻠﺖ ‪ :‬ﻭﺭﻭﺍﻩ ﻛﺬﻟﻚ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺰﻫﺪ ‪ ،‬ﻭﺃﺑﻮ ﻣﻄﻴﻊ ﰲ ﺃﻣﺎﻟﻴﻪ ‪ ،‬ﻭﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻷﺭﺑﻌﲔ ﺑﻠﻔﻆ )ﻋﻨﺪ ﳎﺊ ‪ . " ( . .‬ﺍﻫـ ‪.‬‬

‫‪٩٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﻫﻮ ﺩﺍﺀ‬ ‫)‪(1‬‬

‫ﻓﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪{ ö/ä3É)»n=sƒ¿2 Läê÷ètGôJtGó™$$sù } :‬‬

‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﻫﻮ ﺩﺍﺀ‬ ‫)‪(2‬‬

‫ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻭﻗﻮﻟﻪ‪{ 4 (#þqàÊ$yz “É‹©9$%x. ÷LäêôÒäzur } :‬‬
‫ﺍﳌﺒﺘﺪﻋﺔ ﻭﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﳋﺼﻮﻣﺎﺕ‪ ،‬ﻭﻛﺜﲑﺍ ﻣﺎ ﳚﺘﻤﻌﺎﻥ‪ ،‬ﻓﻘﻞﹼ ﻣﻦ ﲡﺪ )‪ (3‬ﰲ ﺍﻋﺘﻘﺎﺩﻩ ﻓﺴﺎﺩﺍ‬
‫ﺇﻻ ﻭﻫﻮ ﻳﻈﻬﺮ )‪ (4‬ﰲ ﻋﻤﻠﻪ‪.‬‬
‫ﻭﻗﺪ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ )‪ (5‬ﻗﺒﻞ ﺍﺳﺘﻤﺘﻌﻮﺍ ﻭﺧﺎﺿﻮﺍ‪ ،‬ﻭﻫﺆﻻﺀ ﻓﻌﻠﻮﺍ ﻣﺜﻞ‬
‫ﺃﻭﻟﺌﻚ‪.‬‬
‫ﰒ ﻗﻮﻟﻪ‪ (6) { Läê÷ètGôJtGó™$$sù } :‬ﻭ } ‪ (7) { ÷LäêôÒäzur‬ﺧﱪ ﻋﻦ ﻭﻗﻮﻉ ﺫﻟﻚ ﰲ ﺍﳌﺎﺿﻲ‬
‫ﻭﻫﻮ ﺫﻡ ﳌﻦ ﻳﻔﻌﻠﻪ‪ ،‬ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻛﺴﺎﺋﺮ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﺑﻪ ﻋﻦ ﺍﻟﻜﻔﺎﺭ )‪ (8‬ﻭﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻋﻨﺪ‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﺣﺎﻟﻪ ﻛﺤﺎﳍﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺧﱪﺍ ﻋﻦ‬ ‫ﳏﻤﺪ ‪ r‬ﻓﺈﻧﻪ ﺫﻡ ﳌﻦ‬ ‫ﻣﺒﻌﺚ‬
‫)‪(12‬‬ ‫)‪(11‬‬
‫ﰲ ﳓﻮ‬ ‫ﻣﺴﺘﻤﺮ؛ ﻷﻧﻪ ‪ -‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻀﻤﲑ ﺍﳋﻄﺎﺏ ‪ -‬ﻓﻬﻮ ﻛﺎﻟﻀﻤﺎﺋﺮ‬ ‫ﺃﻣﺮ ﺩﺍﺋﻢ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﳚﺪ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻇﺎﻫﺮ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ‪ ،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﻋﻤﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺃﻋﻤﺎﻝ ﻭﺻﻔﺎﺕ ﺍﻟﻜﻔﺎﺭ ‪ ،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﻋﻤﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻨﺪ ﻣﺒﻌﺚ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﳏﻤﺪ ‪ . .‬ﺇﱁ ‪ ،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﻋﻤﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳌﻦ ﻳﻜﻮﻥ ﺣﺎﻟﻪ ‪ ،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﻋﻤﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪ .‬ﻭﰲ )ﺝ ﺃ ﺩ ﻁ( ‪ :‬ﳌﻦ ﺣﺎﳍﻢ ‪ ،‬ﺑﺪﻭﻥ‬
‫ﺍﻟﻜﺎﻑ ‪.‬‬
‫)‪ (11‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺇﰒ ﻣﺴﺘﻤﺮ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭ )ﺃ( ‪ :‬ﻛﺎﻟﻀﻤﲑ ‪.‬‬

‫‪٩٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(5) (4‬‬
‫} ‪{ (#r߉àfó™$#ur‬‬ ‫)‪(3‬‬
‫ﻭ } ‪{ (#qãèŸ2ö‘$#‬‬ ‫)‪(2‬‬
‫ﻭ ) ﺍﻏﹾﺴِﻠﹸﻮﺍ (‬ ‫)‪(1‬‬
‫ﻗﻮﻟﻪ‪ ) :‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍ (‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻛﻤﺎ ﺃﻥ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﻭﻗﺖ ﺍﻟﻨﱯ ‪ r‬ﻭﺑﻌﺪﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﻭ ) ﺁﻣﻨﻮﺍ (‬
‫ﳐﺎﻃﺒﻮﻥ ‪‬ﺬﺍ ﺍﻟﻜﻼﻡ؛ ﻷﻧﻪ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺮﺳﻮﻝ ﻣﺒﻠﻎ ﻟﻪ )‪. (8‬‬
‫ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ‪ -‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﻣﻦ ﺗﻜﻠﻢ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺍﻋﺘﻤﺪ ﺃﻥ‬
‫ﺍﻟﻀﻤﲑ )‪ (9‬ﺇﳕﺎ ﻳﺘﻨﺎﻭﻝ ﺍﳌﻮﺟﻮﺩﻳﻦ ﺣﲔ )‪ (10‬ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻥ ﺳﺎﺋﺮ ﺍﳌﻮﺟﻮﺩﻳﻦ ﺩﺧﻠﻮﺍ‪ :‬ﺇﻣﺎ‬
‫ﲟﺎ ﻋﻠﻤﻨﺎﻩ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺍﺳﺘﻮﺍﺀ ﺍﳊﻜﻢ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺧﺎﻃﺐ ﺍﻟﻨﱯ ‪ r‬ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻣﺎ‬
‫ﺑﺎﻟﺴﻨﺔ‪ ،‬ﻭﺇﻣﺎ ﺑﺎﻻﲨﺎﻉ‪ ،‬ﻭﺇﻣﺎ ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻓﻴﻜﻮﻥ‪ :‬ﻛﻞ ﻣﻦ ﺣﺼﻞ ﻣﻨﻪ ﻫﺬﺍ ﺍﻻﺳﺘﻤﺘﺎﻉ ﻭﺍﳋﻮﺽ‬
‫ﳐﺎﻃﺒﺎ ﺑﻘﻮﻟﻪ‪ (11) { Läê÷ètGôJtGó™$$sù } :‬ﻭ } ‪ (12) { ÷LäêôÒäzur‬ﻭﻫﺬﺍ ﺃﺣﺴﻦ ﺍﻟﻘﻮﻟﲔ )‪. (13‬‬

‫)‪ (1‬ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﺣﺪﻯ ﻭﻋﺸﺮﻳﻦ ﻣﺮﺓ ‪ ،‬ﺃﻭﳍﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍ ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﱠﺬِﻱ ﺧ‪‬ﻠﹶﻘﹶﻜﹸﻢ‪ ‬ﻭ‪‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻣِ ‪‬ﻦ‬
‫ﻗﹶﺒ‪‬ﻠِﻜﹸﻢ‪ ‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪ ، ٢١‬ﻭﺁﺧﺮﻫﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪) :‬ﺃﹶﻥِ ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍ ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﻩ‪ ( ‬ﺳﻮﺭﺓ ﻧﻮﺡ ‪ :‬ﺍﻵﻳﺔ‬
‫‪.٣‬‬
‫)‪ (2‬ﻧﺺ ﺍﻵﻳﺔ ‪) :‬ﻓﹶﺎﻏﹾﺴِﻠﹸﻮﺍ ( ﺑﺎﻟﻔﺎﺀ ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺇِﺫﹶﺍ ﻗﹸﻤ‪‬ﺘ‪‬ﻢ‪ ‬ﺇِﻟﹶﻰ ﺍﻟﺼ‪‬ﻠﹶﺎﺓِ ﻓﹶﺎﻏﹾﺴِﻠﹸﻮﺍ ﻭ‪‬ﺟ‪‬ﻮﻫ‪‬ﻜﹸﻢ‪‬‬
‫ﻭ‪‬ﺃﹶﻳ‪‬ﺪِﻳ‪‬ﻜﹸﻢ‪ ‬ﺇِﻟﹶﻰ ﺍﻟﹾﻤ‪‬ﺮ‪‬ﺍﻓِﻖِ ( ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٦‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ ‪. ٧٧ :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ ‪. ٧٧ :‬‬
‫)‪) (5‬ﺍﺭ‪‬ﻛﹶﻌ‪‬ﻮﺍ ( ﻭﺭﺩﺕ ﰲ ﺛﻼﺙ ﺁﻳﺎﺕ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﻭ‪‬ﺍﺭ‪‬ﻛﹶﻌ‪‬ﻮﺍ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺮ‪‬ﺍﻛِﻌِﲔ‪ ( ‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪ ، ٤٣‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫‪) :‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺍﺭ‪‬ﻛﹶﻌ‪‬ﻮﺍ ﻭ‪‬ﺍﺳ‪‬ﺠ‪‬ﺪ‪‬ﻭﺍ ﻭ‪‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍ ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ، ( ‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﺍﻵﻳﺔ ‪ ، ٧٧‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﻭ‪‬ﺇِﺫﹶﺍ ﻗِﻴ ﹶﻞ‬
‫ﻟﹶﻬ‪‬ﻢ‪ ‬ﺍﺭ‪‬ﻛﹶﻌ‪‬ﻮﺍ ﻟﹶﺎ ﻳ‪‬ﺮ‪‬ﻛﹶﻌ‪‬ﻮﻥﹶ ( ﺳﻮﺭﺓ ﺍﳌﺮﺳﻼﺕ ‪ :‬ﺍﻵﻳﺔ ‪ ، ٤٨‬ﺃﻣﺎ ﻛﻠﻤﱵ ‪) :‬ﺍﺭ‪‬ﻛﹶﻌ‪‬ﻮﺍ ﻭ‪‬ﺍﺳ‪‬ﺠ‪‬ﺪ‪‬ﻭﺍ ( ﻓﻠﻢ ﺗﺮﺩ ﺇﻻ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﳊﺞ ‪ :‬ﺍﻵﻳﺔ ‪ ، ٧٧‬ﺃﻣﺎ )ﺍﺳ‪‬ﺠ‪‬ﺪ‪‬ﻭﺍ ( ﻭﺣﺪﻫﺎ ﻓﻘﺪ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲦﺎﻥ ﻣﺮﺍﺕ ‪.‬‬
‫)‪) (6‬ﺁﻣﻨﻮﺍ ( ﺑﺼﻴﻐﺔ ﺍﻷﻣﺮ ‪ ،‬ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﲦﺎﱐ ﻋﺸﺮﺓ ﻣﺮﺓ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺳﻘﻄﺖ ﻋﺒﺎﺭﺓ )ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ‪ ،‬ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺒﻠﻎ ﻋﻦ ﺍﷲ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻋﺘﻤﺪ ﺃﻥ ﺿﻤﲑ ﺍﳋﻄﺎﺏ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻋﻨﺪ ‪.‬‬
‫)‪ (11‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (12‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (13‬ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﻓﹶﺎﺳ‪‬ﺘ‪‬ﻤ‪‬ﺘ‪‬ﻌ‪‬ﺘ‪‬ﻢ‪ ( ‬ﻭ )ﻭ‪‬ﺧ‪‬ﻀ‪‬ﺘ‪‬ﻢ‪ ( ‬ﺧﱪ ﻋﻦ ﺃﻣﺮ ﺩﺍﺋﻢ ﻣﺴﺘﻤﺮ ﳐﺎﻃﺐ ﺑﻪ ﻣﻦ ﻭﺟﺪ‬
‫ﻣﻦ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻣﻦ ﺑﻌﺪﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﳌﺆﻟﻒ ﺑﺄﺣﺴﻦ‬

‫‪٩٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫&‪ôMsÜÎ7ym y7Í´¯»s9'ré‬‬ ‫}‬ ‫)‪(1‬‬

‫ﻭﻗﺪ ﺗﻮﻋﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﺆﻻﺀ ﺍﳌﺴﺘﻤﺘﻌﲔ ﺍﳋﺎﺋﻀﲔ ﺑﻘﻮﻟﻪ‬

‫ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻣﻦ‬ ‫)‪(2‬‬

‫&‪{ ÇÏÒÈ tbrçŽÅ£»y‚ø9$# ãNèd š•Í´¯»s9'ré&ur ( Íot•ÅzFy$#ur $u‹÷R‘‰9$# ’Îû öNßgè=»yJôãr‬‬
‫)‪(3‬‬
‫ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺍﺳﺘﻤﺘﻊ ﲞﻼﻗﻪ‪ ،‬ﻛﻤﺎ ﺍﺳﺘﻤﺘﻌﺖ‬ ‫ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﺧﱪ ﺃﻥ‬
‫)‪(4‬‬
‫ﰒ‬ ‫ﺍﻷﻣﻢ ﻗﺒﻠﻬﻢ‪ ،‬ﻭﺧﺎﺽ ﻛﺎﻟﺬﻱ ﺧﺎﺿﻮﺍ ﻭﺫﻣﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺗﻮﻋﺪﻫﻢ ﻋﻠﻰ ﺫﻟﻚ‬
‫&‪7Š$tãur 8yqçR ÏQöqs% óOÎgÎ=ö6s% `ÏB šúïÏ%©!$# é't6tR öNÍkÌEù'tƒ óOs9r‬‬ ‫ﺣﻀﻬﻢ ﻋﻠﻰ ﺍﻻﻋﺘﺒﺎﺭ ﲟﻦ ﻗﺒﻠﻬﻢ ﻓﻘﺎﻝ‪} :‬‬
‫)‪(6‬‬
‫({‬ ‫‪ÏM»uZÉi•t7ø9$$Î/ Nßgè=ߙ①öNßg÷Gs?r& 4 ÏM»x6Ïÿs?÷sßJø9$#ur šútïô‰tB É=»ysô¹r&ur tLìÏdºt•ö/Î) ÏQöqs%ur‬‬
‫)‪(5‬‬
‫‪yŠqßJrOur‬‬

‫ﺍﻵﻳﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﺪﻣﻨﺎ‪ :‬ﺃﻥ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﻭﺻﻒ ﺍﳌﺆﻣﻨﲔ ﺑﺈﺯﺍﺀ ﻣﺎ ﻭﺻﻒ ﺑﻪ ﻫﺆﻻﺀ )‪ (7‬ﻣﻦ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﲜﻬﺎﺩ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ‪ -‬ﺑﻌﺪ‬ ‫ﻭﺃﻣﺮﻩ‬ ‫ﻣﺸﺎ‪‬ﺔ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻭﺫﻡ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ‪ -‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻬﺎﺩ ﻫﺆﻻﺀ ﺍﳌﺴﺘﻤﺘﻌﲔ ﺍﳋﺎﺋﻀﲔ‪.‬‬

‫ﺍﻟﻘﻮﻟﲔ ‪ .‬ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺧﱪ ﻋﻦ ﻭﻗﻮﻉ ﺫﻟﻚ ﰲ ﺍﳌﺎﺿﻲ ‪ ،‬ﻭﻫﻮ ﺫﻡ ﳌﻦ ﻳﻔﻌﻠﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪،‬‬
‫ﺃﻱ ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳋﻄﺎﺏ ﻣﺒﺎﺷﺮﺓ ‪ .‬ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﻓﻬﻮ ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﺮﺏ‬
‫ﻣﺬﻛﻮﺭ ﺇﻻ ﺃﻧﻪ ﺟﺎﺀ ﻣﻌﺘﺮﺿﺎ ﻛﻤﺎ ﻳﺒﺪﻭ ﻣﻦ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ‪ ،‬ﻓﺘﺄﻣﻠﻪ ‪.‬‬
‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﻗﺎﻝ ‪) :‬ﻭ‪‬ﺃﹸﻭﻟﹶﺌِﻚ‪ ‬ﺃﹶﺻ‪‬ﺤ‪‬ﺎﺏ‪ ‬ﺍﻟﻨ‪‬ﺎﺭِ ﻫ‪‬ﻢ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﺎﻟِﺪ‪‬ﻭﻥﹶ ( ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪ ، ٢١٧‬ﻟﻜﻦ ﺁﻳﺔ‬
‫ﺍﻟﺘﻮﺑﺔ ﺍﻟﱵ ﺃﺛﺒﺘﻬﺎ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﻫﻲ ﺍﻟﱵ ﻋﻨﺎﻫﺎ ﺍﳌﺆﻟﻒ؛ ﻷﻥ ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﺁﻳﺎﺕ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫‪ ،‬ﻓﺈﺩﺧﺎﻝ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺨﲔ ‪.‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٩‬‬
‫)‪ (3‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ( ‪.‬‬
‫)‪ (4‬ﰲ ‪) :‬ﺏ ﻁ( ‪ :‬ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﻒ ﻋﻨﺪ ﻗﻮﻟﻪ ‪ :‬ﻭﲦﻮﺩ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٧٠‬‬
‫)‪ (7‬ﺍﻹﺷﺎﺭﺓ " ﻫﺆﻻﺀ " ﺇﱃ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻜﻔﺎﺭ ‪.‬‬
‫)‪ (8‬ﻗﻮﻟﻪ ‪ :‬ﻭﺫﻡ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ( ‪ :‬ﻭﺃﻣﺮ ﺍﷲ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﻭﺃﻣﺮ ﺑﻪ ﲜﻬﺎﺩ ‪.‬‬

‫‪٩٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺎﻓﺮﻳﻦ‬

‫ﰒ ﻫﺬﺍ ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ )‪ (1‬ﻣﻦ ﻣﺸﺎ‪‬ﺔ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻣﺔ ﻟﻠﻘﺮﻭﻥ ﺍﳌﺎﺿﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺫﻡ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﺩﻟﺖ ﻋﻠﻴﻪ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺗﺄﻭﻝ ﺍﻵﻳﺔ ‪-‬‬
‫ﻋﻠﻰ ﺫﻟﻚ )‪ - (2‬ﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻟﺘﺄﺧﺬﻥ ﻛﻤﺎ ﺃﺧﺬﺕ ﺍﻷﻣﻢ ﻣﻦ ﻗﺒﻠﻜﻢ‪:‬‬
‫ﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ‪ ،‬ﻭﺷﱪﺍ ﺑﺸﱪ‪ ،‬ﻭﺑﺎﻋﺎ ﺑﺒﺎﻉ‪ ،‬ﺣﱴ ﻟﻮ ﺃﻥ ﺃﺣﺪﺍ ﻣﻦ ﺃﻭﻟﺌﻚ ﺩﺧﻞ ﺣﺠﺮ ﺿﺐ‬
‫‪öNä3ZÏB £‰x©r& (#þqçR%Ÿ2 ôMä3Î=ö6s% `ÏB šúïÏ%©!$%x.‬‬ ‫ﻟﺪﺧﻠﺘﻤﻮﻩ ‪ -‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﺍﻗﺮﺀﻭﺍ ﺇﻥ ﺷﺌﺘﻢ‪} :‬‬

‫‪ .. (3) { Zo§qè%‬ﺍﻵﻳﺔ ‪ -‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻤﺎ ﺻﻨﻌﺖ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ؟ ﻗﺎﻝ‪:‬‬

‫ﻓﻬﻞ ﺍﻟﻨﺎﺱ ﺇﻻ ﻫﻢ؟ { )‪. (4‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ‪ ،‬ﻫﺆﻻﺀ‬
‫ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺷﺒﻬﻨﺎ )‪ (5‬ﻢ؟ )‪. (6‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ‪.‬‬

‫)‪ (2‬ﺫﻟﻚ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٦٩ :‬‬
‫)‪ (4‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻪ ﺷﻮﺍﻫﺪ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﺎﻧﻴﺪ ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﳌﺆﻟﻒ ﺑﻌﻀﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﺫﻛﺮﺕ‬
‫ﺑﻌﺾ ﻃﺮﻗﻪ ﻭﻣﻮﺍﻃﻨﻬﺎ ﻣﻦ ﺍﻟﺼﺤﻴﺤﲔ ‪ ،‬ﺭﺍﺟﻊ ‪ (١٧٠ ، ٨١ ، ٨٠ /١) :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳍﺎﻣﺶ ‪ .‬ﺃﻣﺎ ﺍﳊﺪﻳﺚ‬
‫‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﻓﻘﺪ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ‪ -‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻇﻪ ‪ -‬ﰒ ﻗﺎﻝ ‪ :‬ﻭﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ ﻟﻪ ﺷﺎﻫﺪ ﰲ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﺭﺍﺟﻊ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ، (٣٦٨ /٢‬ﻛﻤﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ﺑﺴﻨﺪﻩ‬
‫ﻗﺎﻝ ‪ :‬ﺣﺪﺛﲏ ﺍﳌﺜﲎ ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺻﺎﱀ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻣﻌﺸﺮ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳌﻘﱪﻱ ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪،‬‬
‫ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﰒ ﺫﻛﺮ ﺍﳊﺪﻳﺚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (١٢١ /١٠‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺷﺒﻬﻨﺎﻫﻢ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ‪ :‬ﺣﺪﺛﺘﻨﺎ ﺍﻟﻘﺎﺳﻢ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺍﳊﺴﲔ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﲏ ﺣﺠﺎﺝ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ‪ ،‬ﻋﻦ‬
‫ﻋﻤﺮ ﺑﻦ ﻋﻄﺎﺀ ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ ‪) :‬ﻛﹶﺎﻟﱠﺬِﻳﻦ‪ ‬ﻣِﻦ‪ ‬ﻗﹶﺒ‪‬ﻠِﻜﹸﻢ‪ ( ‬ﺍﻵﻳﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ " :‬ﻣﺎ ﺃﺷﺒﻪ‬
‫ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ )ﻛﹶﺎﻟﱠﺬِﻳﻦ‪ ‬ﻣِﻦ‪ ‬ﻗﹶﺒ‪‬ﻠِﻜﹸﻢ‪ ( ‬ﻫﺆﻻﺀ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺷﺒﻬﻨﺎ ‪‬ﻢ ‪ ،‬ﻻ ﺃﻋﻠﻢ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ‬
‫ﻟﺘﺘﺒﻌﻨﻬﻢ ﺣﱴ ﻟﻮ ﺩﺧﻞ ﺍﻟﺮﺟﻞ ﺟﺤﺮ ﺿﺐ ﻟﺪﺧﻠﺘﻤﻮﻩ " ‪ .‬ﺍ ﻫـ ‪ .‬ﻋﻦ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (١٢٢ -١٢١ /١٠‬‬

‫‪١٠٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ t‬ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺃﻧﺘﻢ ﺃﺷﺒﻪ ﺍﻷﻣﻢ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﲰﺘﺎ ﻭﻫﺪﻳﺎ ﺗﺘﺒﻌﻮﻥ‬
‫ﻋﻤﻠﻬﻢ ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ ﻏﲑ ﺃﱐ ﻻ ﺃﺩﺭﻱ ﺃﺗﻌﺒﺪﻭﻥ ﺍﻟﻌﺠﻞ ﺃﻡ ﻻ ؟ "‪.‬‬
‫ﻭﻋﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ )‪ t (1‬ﻗﺎﻝ‪ " :‬ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﻟﺬﻳﻦ ﻣﻨﻜﻢ ﺍﻟﻴﻮﻡ ﺷﺮ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﻠﻨﺎ‪ :‬ﻭﻛﻴﻒ؟ ﻗﺎﻝ‪ :‬ﺃﻭﻟﺌﻚ ﻛﺎﻧﻮﺍ ﳜﻔﻮﻥ ﻧﻔﺎﻗﻬﻢ‬
‫ﻭﻫﺆﻻﺀ ﺃﻋﻠﻨﻮﻩ )‪. (3) " (2‬‬
‫)‪(4‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ ‪ :‬ﻓﺠﺎﺀﺕ ﺑﺎﻹﺧﺒﺎﺭ ﲟﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺫﻡ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ‬ ‫ﺍﻷﻭﻝ ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﳋﻼﻕ‬ ‫ﻓﺄﻣﺎ‬
‫ﺇﱃ ﺍﻟﺒﺤﺮﻳﻦ ﻳﺄﰐ ﲜﺰﻳﺘﻬﺎ‬ ‫)‪(8‬‬
‫} ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﻌﺚ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ‬ ‫)‪(7‬‬
‫ﻋﻮﻑ‬

‫)‪ (1‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺣﺬﻳﻔﺔ ﺑﻦ ﺣﺴﻞ ﺑﻦ ﺟﺎﺑﺮ ﺑﻦ ﺍﻟﻌﺒﺴﻲ ‪ ،‬ﻭﺍﻟﻴﻤﺎﻥ ﻟﻘﺐ ﺃﺑﻮﻩ ﺣﺴﻞ ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺳﺮ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﻨﺎﻓﻘﲔ ‪ ،‬ﻓﻘﺪ ﺃﺧﱪﻩ ﺑﺄﲰﺎﺋﻬﻢ ﻭﺍﺳﺘﻜﺘﻤﻪ ﻓﺤﻔﻆ ﺳﺮ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺷﻬﺪ ﺃﺣﺪﺍ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻻﻩ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺑﺎﳌﺪﺍﺋﻦ ﺑﺒﻼﺩ ﻓﺎﺭﺱ ‪ ،‬ﻓﻘﺎﻡ ﺑﺎﻟﻮﻻﻳﺔ ﺃﺣﺴﻦ ﺍﻟﻘﻴﺎﻡ ﻭﻓﺘﺢ ﳘﺪﺍﻥ ﻭﺍﻟﺮﻱ ﻭﻣﺎﻩ ﻭﺳﻨﺪﺍﻥ ‪ ،‬ﻭﺻﺎﳊﻪ ﺻﺎﺣﺐ‬
‫‪‬ﺎﻭﻧﺪ ‪ .‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺴﺄﻟﻮﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﳋﲑ ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺄﻟﻪ ﻋﻦ ﺍﻟﺸﺮ ﳐﺎﻓﺔ ﺃﻥ‬
‫ﻳﻘﻊ ﻓﻴﻪ ‪ ،‬ﺗﻮﻓﻴﻔﻲ ﺍﳌﺪﺍﺋﻦ ﻋﺎﻡ )‪ ٣٦‬ﻫـ( ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪(٣٩٢ -٣٩٠ /١‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪/٢‬‬
‫‪. (١٧١‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺃﻋﻠﻨﻮﺍ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪ ، (٣٦٧ /١‬ﺭﻗﻢ )‪ ، (١٦١٥‬ﻭﺭﻣﺰ ﻟﻪ ﲝﺮﻑ )ﺵ( ﺃﻱ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﻋﻨﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﻭﺃﻣﺎ ‪.‬‬
‫)‪ (6‬ﻭﻣﻨﻪ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ‪ -‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻏﲑﻫﻢ ‪ -‬ﰲ ﺍﺗﺒﺎﻉ ﺍﻟﺸﻬﻮﺍﺕ ‪.‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺣﻠﻴﻒ ﺑﲏ ﻋﺎﻣﺮ ﺑﻦ ﻟﺆﻱ ‪ ،‬ﺷﻬﺪ ﺑﺪﺭﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺳﻜﻦ ﺍﳌﺪﻳﻨﺔ ﻭﻻ ﻋﻘﺐ ﻟﻪ ‪ ،‬ﺭﻭﻱ ﻋﻨﻪ ﺣﺪﻳﺚ ﻭﺍﺣﺪ ‪ ،‬ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﳌﺴﻮﺭ ﺑﻦ ﳐﺮﻣﺔ ‪،‬‬
‫ﻭﻫﻮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ ،‬ﺭﺍﺟﻊ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (١٢٤ /٤‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬

‫‪١٠١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻫﻮ ﺻﺎﻟﹶﺢ ﺃﻫﻞ ﺍﻟﺒﺤﺮﻳﻦ ﻭﺃﻣﺮ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﻀﺮﻣﻲ )‪ (1‬ﻓﻘﺪﻡ ﺃﺑﻮ‬
‫ﻋﺒﻴﺪﺓ )‪ (2‬ﲟﺎﻝ ﻣﻦ ﺍﻟﺒﺤﺮﻳﻦ )‪ (3‬ﻓﺴﻤﻌﺖ ﺍﻷﻧﺼﺎﺭ ﺑﻘﺪﻭﻡ ﺃﰊ ﻋﺒﻴﺪﺓ ﻓﻮﺍﻓﻮﺍ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻣﻊ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺭﺳﻮﻝ‬ ‫ﻓﺘﺒﺴﻢ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻠﻤﺎ ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻧﺼﺮﻑ‪ ،‬ﻓﺘﻌﺮﺿﻮﺍ ﻟﻪ ﰲ‬
‫)‪(6‬‬
‫ﻗﺎﻝ‪ " :‬ﺃﻇﻨﻜﻢ ﲰﻌﺘﻢ ﺃﻥ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻗﺪﻡ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺒﺤﺮﻳﻦ‬ ‫ﺍﷲ ‪ r‬ﺣﲔ ﺭﺁﻫﻢ‪ ،‬ﰒ‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﺟﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ‪ :‬ﺃﺑﺸﺮﻭﺍ ﻭﺃﻣﻠﻮﺍ ﻣﺎ ﻳﺴﺮﻛﻢ‪ ،‬ﻓﻮﺍﷲ ﻣﺎ ﺍﻟﻔﻘﺮ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ‪،‬‬
‫ﻭﻟﻜﻦ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺒﺴﻂ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻜﻢ‪ ،‬ﻛﻤﺎ ﺑﺴﻄﺖ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ‪،‬‬
‫ﻓﺘﻨﺎﻓﺴﻮﻫﺎ‪ ،‬ﻛﻤﺎ ﺗﻨﺎﻓﺴﻮﻫﺎ‪ ،‬ﻓﺘﻬﻠﻜﻜﻢ ﻛﻤﺎ ﺃﻫﻠﻜﺘﻬﻢ { )‪. (7‬‬

‫)‪ (1‬ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﻀﺮﻣﻲ ‪ :‬ﺻﺤﺎﰊ ‪ ،‬ﻭﺍﺳﻢ ﺍﳊﻀﺮﻣﻲ ‪ -‬ﺃﺑﻴﻪ ‪ -‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﺃﻛﱪ ﺍﺑﻦ ﺭﺑﻴﻌﺔ ‪ ،‬ﺣﻠﻴﻒ ﺣﺮﺏ‬
‫ﺑﻦ ﺃﻣﻴﺔ ‪ ،‬ﻭﺍﳊﻀﺮﻣﻲ ﻧﺴﺒﺔ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﺍﻟﺒﻠﺪ ﺍﳌﻌﺮﻭﻓﺔ ‪ ،‬ﺃﻣﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻠﻰ‬
‫ﺍﻟﺒﺤﺮﻳﻦ ‪ ،‬ﰒ ﺃﻗﺮﻩ ﺃﺑﻮ ﺑﻜﺮ ﻭﻛﺎﻥ ﺃﺣﺪ ﻗﺎﺩﺓ ﺟﻴﻮﺷﻪ ﰲ ﺣﺮﻭﺏ ﺍﻟﺮﺩﺓ ‪ ،‬ﻭﺑﻘﻲ ﺃﻣﲑﺍ ﻋﻠﻰ ﺍﻟﺒﺤﺮﻳﻦ ‪ ،‬ﺣﱴ ﺃﻣﺮﻩ ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ﻋﻠﻰ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﺗﻮﰲ ﰲ ﻃﺮﻳﻘﻪ ﺇﻟﻴﻬﺎ ‪ ،‬ﻛﺎﻥ ﳎﺎﺏ ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﻭﻟﻪ ﻛﺮﺍﻣﺎﺕ ﻣﻨﻬﺎ ﻋﺒﻮﺭﻩ ﺧﻀﻢ ﺍﻟﺒﺤﺮ‬
‫ﻋﻠﻰ ﺍﳋﻴﻞ ‪ ،‬ﺗﻮﻓﻴﻌﺎﻡ )‪ ٢١‬ﻫـ( ‪ ،‬ﻭﻗﻴﻞ ‪ ١٤) :‬ﻫـ( ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪/٧‬‬
‫‪(١٢٠‬؛ ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ٧ /٤‬ﻫـ( ‪.‬‬
‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳉﺮﺍﺡ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺃﻫﻴﺐ ﺍﻟﻔﻬﺮﻱ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﻳﻦ‬
‫ﺑﺎﳉﻨﺔ ‪ ،‬ﻭﲰﺎﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺄﻣﲔ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ ،‬ﺃﺳﻠﻢ ﻣﺒﻜﺮﺍ ‪ ،‬ﻭﺷﻬﺪ ﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ‬
‫ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻧﺰﻉ ﺍﳊﻠﻘﺘﲔ ﻣﻦ ﻭﺟﻪ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﻳﻮﻡ ﺃﺣﺪ ‪،‬‬
‫ﻓﺴﻘﻄﺖ ﺛﻨﺎﻳﺎﻩ ‪ ،‬ﻫﺎﺟﺮ ﺍﳍﺠﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺇﱃ ﺍﳊﺒﺸﺔ ‪ ،‬ﰒ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻻﻩ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﻴﺎﺩﺓ ﺟﻴﻮﺵ‬
‫ﺍﻟﺸﺎﻡ ﺑﺪﻻ ﻣﻦ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ‪ ،‬ﻓﻜﺎﳕﻦ ﺍﻷﺑﻄﺎﻝ ﺍﻷﻓﺬﺍﺫ ‪ ،‬ﺗﻮﰲ ﺑﻄﺎﻋﻮﻥ ﻋﻤﻮﺍﺱ ﻋﺎﻡ )‪ ١٨‬ﻫـ( ‪ ،‬ﻭﻗﺪ ﺗﻮﰲ‬
‫ﺃﻭﻻﺩﻩ ﻓﻠﻢ ﻳﻌﻘﺐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(٤١٥ -٤٠٩ /٣‬؛ ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪(٨٦ - ٨٤ /٣‬؛‬
‫ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (٩٤ /٧‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﲟﺎﻝ ﺍﻟﺒﺤﺮﻳﻦ ‪.‬‬
‫)‪) (4‬ﺃ( ‪ :‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﻓﺎﺑﺘﺴﻢ ‪.‬‬
‫)‪ (6‬ﰒ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳉﺰﻳﺔ ﻭﺍﳌﻮﺍﺩﻋﺔ ‪ ،‬ﺑﺎﺏ ﺍﳉﺰﻳﺔ ﻭﺍﳌﻮﺍﺩﻋﺔ ‪ ،‬ﻣﻊ ﺃﻫﻞ ﺍﳊﺮﺏ )‪ ، (٢٥٨ /٦‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣١٥٨‬ﻭﻛﺘﺎﺏ‬
‫ﺍﳌﻐﺎﺯﻱ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ - (١٢‬ﻏﲑ ﻣﺴﻤﻰ ‪ ، (٣٢٠ - ٣١٩ /٧) -‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٤٠١٥‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٢٧٣ /٤) (٢٩٦١‬ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪-‬ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ‪ -‬ﺍﻟﺒﺎﺏ‬

‫‪١٠٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻓﺘﻨﺔ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﺇﳕﺎ ﳜﺎﻑ ﺑﺴﻂ ﺍﻟﺪﻧﻴﺎ ﻭﺗﻨﺎﻓﺴﻬﺎ‪،‬‬ ‫ﻓﻘﺪ ﺃﺧﱪ )‪ r (1‬ﺃﻧﻪ ﻻ ﳜﺎﻑ‬
‫ﻭﺇﻫﻼﻛﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﳋﻼﻕ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ‪.‬‬
‫} ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﺧﺮﺝ ﻳﻮﻣﺎ‪ ،‬ﻓﺼﻠﻰ ﻋﻠﻰ‬ ‫)‪(4) (3‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ‬
‫)‪(5‬‬
‫ﺍﳌﻴﺖ‪ ،‬ﰒ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍﳌﻨﱪ ﻓﻘﺎﻝ‪ " :‬ﺇﱐ ﻓﺮﻁ ﻟﻜﻢ‪ ،‬ﻭﺃﻧﺎ ﺷﻬﻴﺪ‬ ‫ﺃﻫﻞ ﺃﺣﺪ ﺻﻼﺗﻪ ﻋﻠﻰ‬
‫ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺇﱐ ﻭﺍﷲ ﻷﻧﻈﺮ ﺇﱃ ﺣﻮﺿﻲ ﺍﻵﻥ‪ ،‬ﻭﺇﱐ ﺃﻋﻄﻴﺖ ﻣﻔﺎﺗﻴﺢ ﺧﺰﺍﺋﻦ ﺍﻷﺭﺽ ‪ -‬ﺃﻭ‬
‫ﻣﻔﺎﺗﻴﺢ ﺍﻷﺭﺽ ‪ -‬ﻭﺇﱐ ﻭﺍﷲ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺸﺮﻛﻮﺍ ﺑﻌﺪﻱ‪ ،‬ﻭﻟﻜﻦ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﺃﻥ‬
‫ﺗﺘﻨﺎﻓﺴﻮﺍ )‪ (6‬ﻓﻴﻬﺎ { )‪. (7‬‬
‫)‪(10‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﻭﻟﻜﲏ )‪ (8‬ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ﺍﻟﺪﻧﻴﺎ )‪ (9‬ﺃﻥ ﺗﻨﺎﻓﺴﻮﺍ ﻓﻴﻬﺎ ﻭﺗﻘﺘﺘﻠﻮﺍ‪ ،‬ﻓﺘﻬﻠﻜﻮﺍ‬

‫)‪ ، (٢٨‬ﺝ‪ ٤‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٤٦١‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ "؛ ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ ﻓﺘﻨﺔ ﺍﳌﺎﻝ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٣٢٥ /٢) (٣٩٩٧‬؛ ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٣٢٧ -١٣٧ /٤‬‬
‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺧﱪ ﺍﻟﻨﱯ ‪ ،‬ﲞﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺃﻣﺘﻪ ‪.‬‬
‫)‪ (3‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺲ ﺑﻦ ﻣﺎﻟﻚ ﺍﳉﻬﲏ ‪ ،‬ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻗﺮﺍﺀﺓ ﻟﻠﻘﺮﺁﻥ ‪ ،‬ﻭﻛﺎﻥ ﺭﺍﻣﻴﺎ‬
‫ﺷﺠﺎﻋﺎ ‪ ،‬ﻭﺭﻭﻯ )‪ (٥٥‬ﺣﺪﻳﺜﺎ ‪ ،‬ﻭﱄ ﻣﺼﺮ ﺳﻨﺔ )‪ ٤٤‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﻋﺎﻡ )‪ ٥٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪/٣‬‬
‫‪ ، (٤١٢‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٢٤٠ /٤‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ ( ‪ :‬ﺻﻼﺓ ﺍﳌﻴﺖ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﺗﻨﺎﻓﺴﻮﺍ ﻓﻴﻬﺎ ‪ ،‬ﺑﺘﺎﺀ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻛﻠﻬﺎ ﻭﺍﺭﺩﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪.‬‬
‫)‪ (7‬ﳑﻦ ﺭﻭﻯ ﺍﳊﺪﻳﺚ ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪،‬‬
‫ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺸﻬﻴﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠٩ /٣) (١٣٤٣‬ﻭﺃﻃﺮﺍﻑ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺒﺨﺎﺭﻱ )‪، ٣٥٩٦‬‬
‫‪ . (٦٥٩٠ ، ٦٤٢٦ ، ٤٠٤٢‬ﻭﺍﻧﻈﺮ ‪ :‬ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ ‪ ،‬ﺑﺎﺏ ﺇﺛﺒﺎﺕ ﺣﻮﺽ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺻﻔﺎﺗﻪ )‪ ، (١٧٩٥ /٤‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٢٢٩٦‬ﻭﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪(١٤٩ /٤‬؛ ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪،‬‬
‫ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٢٨‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٦٤٠ /٤) (٢٤٦٢‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬
‫ﺣﺴﻦ ﺻﺤﻴﺢ " ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻟﻜﻦ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ " :‬ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻨﺎﻓﺴﻮﺍ ‪ ، " . .‬ﺃﻱ ﲝﺬﻑ )ﺍﻟﺪﻧﻴﺎ( ‪.‬‬
‫)‪ (10‬ﻓﺘﻬﻠﻜﻮﺍ ‪ .‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫‪١٠٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﻤﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ { ﻗﺎﻝ ﻋﻘﺒﺔ‪ :‬ﻓﻜﺎﻥ ﺁﺧﺮ ﻣﺎ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻠﻰ ﺍﳌﻨﱪ " )‪. (1‬‬
‫ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ )‪ (2‬ﻋﻤﺮﻭ )‪ (3‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻗﺎﻝ‪ } :‬ﺇﺫﺍ ﻓﺘﺤﺖ ﻋﻠﻴﻜﻢ ﺧﺰﺍﺋﻦ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ﺃﻱ ﻗﻮﻡ ﺃﻧﺘﻢ ؟ " ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﻋﻮﻑ )‪ (4‬ﻧﻜﻮﻥ ﻛﻤﺎ ﺃﻣﺮﻧﺎ ﺍﷲ ‪ (5) U‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ (6) r‬ﺗﻨﺎﻓﺴﻮﻥ‪ ،‬ﰒ ﺗﺘﺤﺎﺳﺪﻭﻥ‪،‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﺍﳌﻬﺎﺟﺮﻳﻦ‬ ‫ﺗﺘﺒﺎﻏﻀﻮﻥ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ‪ -‬ﰒ ﺗﻨﻄﻠﻘﻮﻥ ﺇﱃ ﻣﺴﺎﻛﲔ‬ ‫ﰒ ﺗﺘﺪﺍﺑﺮﻭﻥ ﺃﻭ‬
‫ﻓﺘﺤﻤﻠﻮﻥ )‪ (9‬ﺑﻌﻀﻬﻢ ﻋﻠﻰ )‪ (10‬ﺭﻗﺎﺏ ﺑﻌﺾ { )‪ (1‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ‪t‬‬
‫)‪(2‬‬

‫)‪ (1‬ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ‪- ،‬ﺃﻱ ‪ :‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﲑﺓ ﻭﻗﻮﻝ ﻋﻘﺒﺔ ‪ : -‬ﺃﻭﺭﺩﳘﺎ ﻣﺴﻠﻢ ﻣﻦ ﻃﺮﻳﻖ ﺃﺧﺮﻯ ﲢﺖ ﺭﻗﻢ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‬
‫)‪ . (١٧٩٦ /٤) (٢٢٩٦‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﺒﺨﺎﺭﻱ ﻗﻮﻝ ﻋﻘﺒﺔ ﺑﻠﻔﻆ ‪ " :‬ﻓﻜﺎﻧﺖ ﺁﺧﺮ ﻧﻈﺮﺓ ﻧﻈﺮ‪‬ﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ " ‪ .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ‪ ،‬ﺑﺎﺏ ﻏﺰﻭﺓ ﺃﺣﺪ )‪ ، (٣٤٩ -٣٤٨ /٧‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٤٠٤٢‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﺑﻦ ﻋﻤﺮﻭ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (3‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞ ﺍﻟﺴﻬﻤﻲ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺳﻠﻢ ﻗﺒﻞ ﺃﺑﻴﻪ ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺘﺐ‬
‫ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﳊﺪﻳﺚ ﺑﺈﺫﻧﻪ ‪ ،‬ﰲ ﺻﺤﻴﻔﺔ ﲰﺎﻫﺎ ‪ :‬ﺍﻟﺼﺎﺩﻗﺔ ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻋﻠﻤﺎﺀ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻋﺒﺎﺩﻫﻢ ‪ ،‬ﻭﺷﻬﺪ ﻓﺘﺢ ﺍﻟﺸﺎﻡ ﻣﻊ ﺃﺑﻴﻪ ‪ ،‬ﻭﺷﻬﺪ ﺻﻔﲔ ﺑﺄﻣﺮ ﺃﺑﻴﻪ ﻭﻫﻮ ﻛﺎﺭﻩ ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ‪ :‬ﻣﺎ‬
‫ﱄ ﻭﻟﺼﻔﲔ ؟ ‪ ،‬ﻭﻻﻩ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻭﺗﻮﰲ ﲟﺼﺮ ‪ -‬ﻭﻗﻴﻞ ‪ :‬ﺑﺎﻟﺸﺎﻡ ‪ -‬ﺳﻨﺔ )‪ ٦٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‬
‫ﻻﺑﻦ ﻛﺜﲑ )‪(٢٦٤ -٢٦٣ /٨‬؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪. (٢٦٨ - ٢٦١ /٤‬‬
‫)‪ (4‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺑﻦ ﻋﺒﺪ ﻋﻮﻑ ﺑﻦ ﻋﺒﺪ ﺍﳊﺮﺙ ﺑﻦ ﺯﻫﺮﺓ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ‬
‫ﺍﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﺴﺘﺔ ﺃﻫﻞ ﺍﻟﺸﻮﺭﻯ ﺍﻟﺬﻳﻦ ﻋﻴﻨﻬﻢ ﻋﻤﺮ ‪ ،‬ﻭﺗﻨﺎﺯﻝ ﻋﻦ ﺣﻘﻪ ﻓﺘﻮﱃ ﺃﻣﺮ ﺍﻟﺸﻮﺭﻯ ﺣﱴ ﺑﻮﻳﻊ‬
‫ﻋﺜﻤﺎﻥ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺇﺳﻼﻣﺎ ‪ ،‬ﻭﻫﺎﺟﺮ ﺍﳍﺠﺮﺗﲔ ‪ ،‬ﻭﺷﻬﺪ ﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻳﻌﺪ ﻣﻦ ﺃﻏﻨﻴﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﻋﻤﺮ ‪ :‬ﺳﻴﺪ ﻣﻦ‬
‫ﺳﺎﺩﺍﺕ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ )‪ ٣٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )‪ (٤١٧ ، ٤١٦ /٢‬ﺕ‬
‫)‪ (٥١٧٩‬ﻉ ‪.‬‬
‫)‪ (5‬ﻻ ﺗﻮﺟﺪ ﰲ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ‪.‬‬
‫)‪ (6‬ﰲ ﻣﺴﻠﻢ ‪ " :‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ؟ ﺗﺘﻨﺎﻓﺴﻮﻥ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (7‬ﰲ ﻣﺴﻠﻢ ‪ " :‬ﰒ ﺗﺘﺒﺎﻏﻀﻮﻥ ﺃﻭ ﳓﻮ ﺫﻟﻚ " ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﻣﺴﺎﻛﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ‪ :‬ﰲ ﻣﺴﺎﻛﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ‪.‬‬
‫)‪ (9‬ﰲ ﻣﺴﻠﻢ ‪ :‬ﻓﺘﺠﻌﻠﻮﻥ ‪.‬‬
‫)‪ (10‬ﻋﻠﻰ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫‪١٠٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺳﻌﻴﺪ ‪ (2)t‬ﻗﺎﻝ‪ } :‬ﺟﻠﺲ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻠﻰ ﺍﳌﻨﱪ ﻭﺟﻠﺴﻨﺎ ﺣﻮﻟﻪ ﻓﻘﺎﻝ‪ " :‬ﺇﻥ ﳑﺎ ﺃﺧﺎﻑ‬
‫ﻋﻠﻴﻜﻢ ﺑﻌﺪﻱ‪ :‬ﻣﺎ ﻳﻔﺘﺢ ﻣﻦ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﺃﻭ ﻳﺄﰐ ﺍﳋﲑ ﺑﺎﻟﺸﺮ ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ؟ ﻓﺴﻜﺖ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻘﻴﻞ‪ :‬ﻣﺎ ﺷﺄﻧﻚ ﺗﻜﻠﻢ ﺭﺳﻮﻝ ﺍﷲ ﻭﻻ ﻳﻜﻠﻤﻚ؟ ﻗﺎﻝ‪:‬‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺃﻳﻦ ﻫﺬﺍ ﺍﻟﺴﺎﺋﻞ؟ ﻭﻛﺄﻧﻪ‬ ‫ﻓﺄﻓﺎﻕ ﳝﺴﺢ ﻋﻨﻪ ﺍﻟﺮﺣﻀﺎﺀ‬ ‫ﺃﻧﻪ ﻳﱰﻝ ﻋﻠﻴﻪ‬ ‫ﻭﺭﺃﻳﻨﺎ‬
‫ﲪﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻻ ﻳﺄﰐ ﺍﳋﲑ ﺑﺎﻟﺸﺮ { ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﻓﻘﺎﻝ‪ } :‬ﺃﻳﻦ ﺍﻟﺴﺎﺋﻞ ﺁﻧﻔﺎ؟ ﺃﻭ ﺧﲑ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺃﻭ‬ ‫ﻳﻘﺘﻞ ﺣﺒﻄﺎ‬ ‫ﻫﻮ؟ ‪ -‬ﺛﻼﺛﺎ ‪ -‬ﺇﻥ ﺍﳋﲑ ﻻ ﻳﺄﰐ ﺇﻻ ﺑﺎﳋﲑ ﻭﺇﻥ ﳑﺎ ﻳﻨﺒﺖ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻣﺎ‬
‫ﺇﻻ ﺁﻛﻠﺔ ﺍﳋﻀﺮ )‪ (9‬ﻓﺈ‪‬ﺎ ﺃﻛﻠﺖ ﺣﱴ ﺇﺫﺍ ﺍﻣﺘﺪﺕ ﺧﺎﺻﺮ‪‬ﺎ )‪ (10‬ﺍﺳﺘﻘﺒﻠﺖ ﻋﲔ ﺍﻟﺸﻤﺲ‬ ‫)‪(8‬‬
‫ﻳﻠﻢ‪‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٢٧٤ /٤) (٢٩٦٢‬ﻭﻣﻌﲎ ﲢﻤﻠﻮﻥ‬
‫ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺭﻗﺎﺏ ﺑﻌﺾ ‪ ،‬ﺃﻱ ‪ :‬ﲡﻌﻠﻮﻥ ﺑﻌﻀﻬﻢ ﺃﻣﺮﺍﺀ ﻋﻠﻰ ﺑﻌﺾ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪/ ١٨‬‬
‫‪. (٩٧‬‬
‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺛﻌﻠﺒﺔ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺍﳋﺰﺭﺟﻲ ‪ ،‬ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ‬
‫ﻟﺮﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻛﺎﻥ ﺃﻭﻝ ﻣﺸﺎﻫﺪﻩ ﺍﳋﻨﺪﻕ ﻟﺼﻐﺮ ﺳﻨﻪ ‪ ،‬ﰒ ﺷﻬﺪ‬
‫ﻣﺎ ﺑﻌﺪﻫﺎ؛ ﻭﻛﺎﻥ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﳒﺒﺎﺋﻬﻢ ‪ ،‬ﺗﻮﻓﻴﺴﻨﺔ )‪ ٧٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪(٢١١ /٥‬؛ ﻭﺍﻟﺒﺪﺍﻳﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (٤ ، ٣ /٩‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻭﺭﻭﻳﻨﺎ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﺝ( ‪ :‬ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (5‬ﺍﻟﺮﺣﻀﺎﺀ ‪ :‬ﺍﻟﻌﺮﻕ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﺳﻘﻄﺖ ﻣﺎ ‪.‬‬
‫)‪ (7‬ﺍﳊﺒﻂ ‪ :‬ﺍﻧﺘﻔﺎﺥ ﺍﻟﺒﻄﻦ ﻣﻦ ﻛﺜﺮﺓ ﺍﻷﻛﻞ ‪ ،‬ﺃﻭ ﺃﻛﻞ ﻣﺎ ﻻ ﻳﻮﺍﻓﻖ ‪ ،‬ﻓﻬﻨﺎﻙ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻷﻋﺸﺎﺏ ﻭﺍﻟﺸﺠﲑﺍﺕ ‪ ،‬ﺇﺫﺍ‬
‫ﺃﻛﺜﺮﺕ ﻣﻨﻬﺎ ﺍﻷﻧﻌﺎﻡ؛ ﺍﻧﺘﻔﺨﺖ ﺑﻄﻮ‪‬ﺎ ﻭﺍﳓﺒﺲ ﻓﻴﻬﺎ ﺍﻷﻛﻞ ﺣﱴ ‪‬ﻠﻚ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﺑﺎﺏ ﺍﻟﻄﺎﺀ‬
‫ﻓﺼﻞ ﺍﳊﺎﺀ )‪ . (٣٦٦ /٢‬ﻭﺭﺍﺟﻊ ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪ ،‬ﺑﺎﺏ ﺍﳊﺎﺀ ﻣﺎﺩﺓ ﺣﺒﻂ )‪. (١٥٣ /١‬‬
‫)‪ (8‬ﺃﻭ ﻳﻠﻢ ‪ :‬ﺃﻱ ﻳﻘﺮﺏ ﻣﻦ ﺍﻟﻘﺘﻞ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )‪. (١٧٩ /٤‬‬
‫)‪ (9‬ﺍﳋﻀﺮ ‪ :‬ﺍﻟﻐﺼﻦ ﻭﺍﻟﺰﺭﻉ ﻭﺍﻟﺒﻘﻠﺔ ﺍﳋﻀﺮﺍﺀ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ﻓﺼﻞ ﺍﳋﺎﺀ ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪ ، (٢١ /٢‬ﻓﺎﳋﻀﺮ ﻫﻨﺎ ﻫﻮ ‪ :‬ﺍﻟﺒﻘﻮﻝ‬
‫ﺍﻟﱵ ﺗﺮﻋﺎﻫﺎ ﺍﳌﻮﺍﺷﻲ ﺑﻌﺪ ﻳﺒﺴﻬﺎ ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﻮﻉ ﻣﻦ ﺍﻟﺒﻘﻮﻝ ﻟﻴﺲ ﻣﻦ ﺟﻴﺪﻫﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻫﺎﻣﺶ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪. (٧٢٧ /٢‬‬
‫)‪ (10‬ﺍﻣﺘﺪﺕ ﺧﺎﺻﺮ‪‬ﺎ ‪ :‬ﺃﻱ ﺷﺒﻌﺖ ‪ ،‬ﻭﰲ )ﺃ ﻁ( ‪ :‬ﺧﺎﺻﺮﺗﺎﻫﺎ ‪ ،‬ﻭﺍﳋﺎﺻﺮﺓ ﻫﻲ ‪ :‬ﺍﻟﺸﺎﻛﻠﺔ ﻭﻫﻲ ﻣﺎ ﻳﻠﻲ ﺍﻟﻮﺭﻙ ﻣﻦ‬
‫ﺍﻟﺒﻄﻦ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )‪. (٢١ /٢‬‬

‫‪١٠٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺜﻠﻄﺖ )‪ (1‬ﻭﺑﺎﻟﺖ‪ ،‬ﰒ ﺭﺗﻌﺖ )‪ (2‬ﻭﺇﻥ ﻫﺬﺍ ﺍﳌﺎﻝ ﺧﻀﺮ ﺣﻠﻮ‪ ،‬ﻭﻧﻌﻢ ﺻﺎﺣﺐ ﺍﳌﺴﻠﻢ ﻫﻮ‪ ،‬ﳌﻦ‬
‫ﺃﻋﻄﻰ ﻣﻨﻪ ﺍﳌﺴﻜﲔ ﻭﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ‪ -‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ - r‬ﻭﺇﻧﻪ ﻣﻦ‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻳﻮﻡ‬ ‫ﻳﺄﻛﻞ ﻭﻻ ﻳﺸﺒﻊ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺷﺎﻫﺪﺍ‬ ‫ﺑﻐﲑ ﺣﻘﻪ ﻛﺎﻟﺬﻱ‬ ‫ﻳﺄﺧﺬﻩ‬
‫ﺍﻟﻘﻴﺎﻣﺔ { )‪. (6‬‬
‫)‪(7‬‬
‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﺣﻠﻮﺓ‬
‫ﺧﻀﺮﺓ‪ ،‬ﻭﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﺴﺘﺨﻠﻔﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﻨﻈﺮ ﻛﻴﻒ ﺗﻌﻤﻠﻮﻥ؟ ﻓﺎﺗﻘﻮﺍ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﺗﻘﻮﺍ‬
‫)‪(9‬‬
‫ﺍﻟﻨﺴﺎﺀ )‪ (8‬ﻓﺈﻥ ﺃﻭﻝ ﻓﺘﻨﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻧﺖ ﰲ ﺍﻟﻨﺴﺎﺀ {‬

‫)‪ (1‬ﺛﻠﻄﺖ ‪ :‬ﺃﻱ ﺃﻟﻘﺖ ﺑﻌﺮﻫﺎ ﺳﻬﻼ ﺭﻗﻴﻘﺎ ‪ ،‬ﻓﻼ ﻳﻜﺘﱰ ﰲ ﺑﻄﻨﻬﺎ ﻭﻳﻨﻔﺨﻬﺎ ﻭﻗﺪ ﻳﻘﺘﻠﻬﺎ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﺑﺎﺏ ﺍﻟﺜﺎﺀ ‪ ،‬ﻣﺎﺩﺓ ‪:‬‬
‫ﺛﻠﻂ ‪.‬‬
‫)‪ (2‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﺮﺏ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻣﺜﻠﲔ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﻟﻠﻤﻔﺮﻁ ﰲ ﲨﻊ ﺍﻟﺪﻧﻴﺎ ﺑﻨﻬﻢ ‪،‬‬
‫ﻭﻫﻮ ﻣﻐﺮﻡ ‪‬ﺎ ﻣﻌﺠﺐ ﺑﺰﻫﺮ‪‬ﺎ ﻭﺯﻫﻮﻫﺎ ﻭﺧﺒﻴﺜﻬﺎ ‪ ،‬ﰒ ﻫﻮ ﻣﺎﻧﻊ ﳌﺎ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻕ ‪ ،‬ﺃﻭ ﻣﻘﺼﺮ ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ‬
‫ﻫﻼﻛﻪ ﰲ ﺩﻳﻨﻪ ﺃﻭ ﺩﻧﻴﺎﻩ ﺃﻭ ﻛﻠﻴﻬﻤﺎ ‪ ،‬ﻓﻬﺬﺍ ﻣﺜﻠﻪ ﻛﻤﺜﻞ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺗﻘﺒﻞ ﻋﻠﻰ ﻧﺒﺎﺕ ﺍﻟﺮﺑﻴﻊ ﻓﺘﺴﺘﻄﻴﺒﻪ ﻭﺗﺄﻛﻞ ﻣﻨﻪ‬
‫ﺑﺈﻛﺜﺎﺭ ﺣﱴ ﺗﻨﺘﻔﺦ ﺑﻄﻮ‪‬ﺎ ﻓﺘﻬﻠﻚ ‪ ،‬ﺃﻭ ﺗﻘﺎﺭﺏ ﺍﳍﻼﻙ ‪ .‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻟﻠﻤﻘﺘﺼﺪ ﰲ ﲨﻊ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻭﺟﻮﻫﻬﺎ ﺍﳊﻼﻝ ‪،‬‬
‫ﻭﺍﳌﺆﺩﻱ ﺣﻘﻬﺎ ﻣﻦ ﺻﺪﻗﺔ ﺃﻭ ﺯﻛﺎﺓ ‪ ،‬ﻓﻤﺜﻠﻪ ﻣﺜﻞ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺗﺄﻛﻞ ﺍﳋﻀﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺍﻟﺴﻬﻠﺔ ﰒ ﻻ ﺗﻜﺜﺮ ﻓﻴﻬﺎ ‪ ،‬ﻓﺘﺘﻮﻗﻒ‬
‫ﻋﻦ ﺍﻷﻛﻞ ﻭﺗﺴﺘﺮﻳﺢ ﻭﲡﺘﺮ ﺣﱴ ‪‬ﻀﻢ ﻃﻌﺎﻣﻬﺎ ﰒ ﲣﺮﺟﻪ ﺳﻬﻼ ﻛﻤﺎ ﺃﻛﻠﺘﻪ ﺳﻬﻼ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻳﺄﺧﺬ ‪ ،‬ﺑﺪﻭﻥ ﺍﳍﺎﺀ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻛﺎﻥ ﻛﺎﻟﺬﻱ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺷﺎﻫﺪﺍ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ؛ ﺍﻧﻈﺮ ‪ :‬ﺍﳉﻬﺎﺩ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻨﻔﻘﺔ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٢٨٤٢‬؛ ﻭﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪ ، (٤٩ ، ٤٨ /٦‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺭﻗﻢ )‪ (٦٤٢٧ ، ١٤٦٥ ، ٩٢١‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﻃﺮﻳﻖ‬
‫‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﺑﺎﺏ ﲣﻮﻑ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٧٢٩ ، ٧٢٨ ، ٧٢٧ /٢) ، (١٠٥٢‬‬
‫‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺧﻀﺮﺓ ﺣﻠﻮﺓ ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (8‬ﺍﺗﻘﻮﺍ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺃﻱ ﺍﺗﻘﻮﺍ ﻓﺘﻨﺔ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭﺫﻟﻚ ﳌﺎ ﳛﺪﺙ ﻣﻦ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻦ ﻣﻦ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﻭﻓﺘﻨﺘﻬﻢ ﺑﺎﻟﺘﱪﺝ‬
‫‪ ،‬ﻭﺍﻹﻏﺮﺍﺀ ‪ ،‬ﻭﺍﳋﻀﻮﻉ ﺑﺎﻟﻘﻮﻝ ‪ ،‬ﻭﺇﻏﺮﺍﺋﻬﻢ ﺑﺎﻹﺧﻼﺩ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﻌﺘﻬﺎ ﻭﺷﻬﻮﺍ‪‬ﺎ ‪ ،‬ﻭﺍﻟﻘﻌﻮﺩ ﻋﻦ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﳌﺎ‬
‫ﺟﺒﻠﺖ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻧﻘﺺ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺪﻳﻦ ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ ‪ ،‬ﺑﺎﺏ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﻟﻔﻘﺮﺍﺀ ‪ ،‬ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭﺑﻴﺎﻥ ﻓﺘﻨﺔ‬
‫ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٢٠٩٨ /٤) (٢٧٤٢‬‬

‫‪١٠٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺤﺬﺭ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﺘﻨﺔ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻣﻌﻠﻼ ﺑﺄﻥ ﺃﻭﻝ ﻓﺘﻨﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻧﺖ ﰲ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫)‪(3‬‬
‫ﻗﺎﻝ‪ } :‬ﺇﳕﺎ ﻫﻠﻚ‬ ‫)‪(2‬‬
‫ﻋﻨﻪ ‪ r‬ﺃﻧﻪ‬ ‫)‪(1‬‬
‫ﻭﻫﺬﺍ ﻧﻈﲑ ﻣﺎ ﺳﻨﺬﻛﺮﻩ ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ‬

‫ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺣﲔ ﺍﲣﺬ ﻫﺬﻩ ﻧﺴﺎﺅﻫﻢ { )‪ - (4‬ﻳﻌﲏ ﻭﺻﻞ ﺍﻟﺸﻌﺮ ‪.-‬‬

‫ﻭﻛﺜﲑ ﻣﻦ ﻣﺸﺎ‪‬ﺎﺕ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﺇﳕﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺴﺎﺀ )‪ (5‬ﻭﺃﻣﺎ‬
‫ﺍﳋﻮﺽ ﻛﺎﻟﺬﻱ ﺧﺎﺿﻮﺍ )‪ (7) (6‬ﻓﺮﻭﻳﻨﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻱ )‪ (8‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ‬
‫ﺃﻧﻌﻢ ﺍﻹﻓﺮﻳﻘﻲ )‪ (9‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ )‪ (1‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ )‪ (2‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪:‬‬

‫)‪ (1‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺻﺨﺮ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﺃﻣﻴﺔ ﺍﻟﻘﺮﺷﻲ ﺍﻷﻣﻮﻱ ‪ ،‬ﺃﺳﻠﻢ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ‪ ،‬ﻭﺟﻌﻠﻪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻮﺣﻲ ‪ ،‬ﻭﺷﻬﺪ ﺣﻨﻴﻨﺎ ﰒ ﺍﻟﻴﻤﺎﻣﺔ ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ‪ ،‬ﻭﻛﺎﻥ ﺳﻴﺪﺍ ﺣﻠﻴﻤﺎ ﻣﻊ ﻛﺮﻡ ﻭﺷﻬﺎﻣﺔ ‪ ،‬ﻭﻻﻩ ﻋﻤﺮ ﺍﻟﺸﺎﻡ ‪ ،‬ﰒ ﻋﺜﻤﺎﻥ ‪،‬‬
‫ﻓﺄﺣﺴﻦ ﺍﻟﻮﻻﻳﺔ ‪ ،‬ﻭﺃﻗﺎﻡ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﰲ ﻋﻬﺪ ﻋﻠﻲ ﻃﺎﻟﺐ ﺑﺪﻡ ﻋﺜﻤﺎﻥ ﻭﺑﺎﻟﻎ ﰲ ﺫﻟﻚ ﺣﱴ ﻭﻗﻌﺖ ﺍﻟﻔﺘﻨﺔ ﺍﳌﺸﻬﻮﺭﺓ ﰲ‬
‫ﺻﻔﲔ ﻭﺍﳉﻤﻞ ‪ ،‬ﻭﳌﺎ ﻗﺘﻞ ﺍﺑﻦ ﻣﻠﺠﻢ ﻋﻠﻴﺎﺑﺎﻳﻊ ﺍﳌﺴﻠﻤﻮﻥ ﳌﻌﺎﻭﻳﺔ ﺍﳋﻼﻓﺔ ‪ ،‬ﻭﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻜﻠﻤﺔ ﺣﲔ ﺻﺎﳊﻪ‬
‫ﺍﳊﺴﻨﻌﺎﻡ )‪ ٤٠‬ﻫـ( ﺣﱴ ﺗﻮﻓﻴﺴﻨﺔ )‪ ٦٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (١٤٤ -١١٧ /٨‬‬
‫)‪ (2‬ﺃﻧﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﻁ( ‪ :‬ﺃﻫﻠﻚ ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪ :‬ﻫﻠﻜﺖ ‪.‬‬
‫)‪ (4‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﻓﻌﻞ ﺍﻟﻮﺍﺻﻠﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٦٧٩ /٣) ، (٢١٢٧‬‬
‫)‪ (5‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻫﻦ ﺃﻭﻝ ﻣﻦ ﻳﻘﻊ ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺍﻟﺘﺸﺒﻪ ‪ ،‬ﻭﺁﺧﺮ ﻣﻦ ﻳﻔﻄﻦ ﻭﻳﻌﻘﻞ ﺧﻄﺮ ﺫﻟﻚ ﻭﺳﻮﺀ ﻣﻐﺒﺘﻪ ﻋﻠﻰ‬
‫ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ ‪ ،‬ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﳓﻦ ﳒﺪ ﻧﺴﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻣﻊ ﺍﻷﺳﻒ ﺃﻛﺜﺮ ﺍﻧﺰﻻﻗﺎ ﻭﻣﺘﺎﺑﻌﺔ ﻟﻠﻤﻮﺿﺎﺕ‬
‫)ﻭﺍﳌﻮﺩﻳﻼﺕ( ‪ ،‬ﻭﺃﻛﺜﺮ ﺷﻐﻔﺎ ﺑﺎﻟﺘﻘﺎﻟﻴﺪ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻮﺍﻓﺪﺓ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ‪ ،‬ﺍﻟﺴﻴﺊ ﻭﺍﻟﻘﺒﻴﺢ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﳊﺴﻦ‬
‫‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ( ‪ :‬ﺧﺎﺿﻮﻩ ‪.‬‬
‫)‪ (7‬ﻫﺬﺍ ‪ -‬ﺍﻟﺬﻱ ﻫﻮ ﺍﳋﻮﺽ ‪ -‬ﻫﻮ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ‪ ،‬ﻭﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻫﻮ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﳋﻼﻕ ‪ ،‬ﻣﺮ )ﺹ‪. (١٢٥‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺳﻔﻴﺎﻥ ‪ ،‬ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ، (٢٥ /٥‬ﻭﻫﻮ ‪ :‬ﺳﻔﻴﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﺮﻭﻕ ﺍﻟﺜﻮﺭﻱ ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﺛﻮﺭ‬
‫ﺃﺣﺪ ﺃﺟﺪﺍﺩﻩ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٩٧‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﺇﻣﺎﻣﺎ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺣﺠﺔ ‪،‬‬
‫ﺛﺒﺘﺎ ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﻏﲑﻩ ‪ :‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺑﺎﻟﺒﺼﺮﺓ ﺳﻨﺔ )‪ ١٦١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(٣٧٤ ، ٣٧١ /٦‬؛ ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (١٣٤ /١٠‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﻧﻌﻢ ﺍﳌﻌﺎﻓﺮﻱ ﺍﻹﻓﺮﻳﻘﻲ ‪ ،‬ﺃﺑﻮ ﺧﺎﻟﺪ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻫﻮ ﺃﻭﻝ ﻣﻦ ﻭﻟﺪ ﰲ ﺍﻹﺳﻼﻡ ﺑﺈﻓﺮﻳﻘﻴﺔ‬
‫)ﺑﱪﻗﺔ( ﺳﻨﺔ )‪ ٧٥‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﺭﺟﻼ ﺻﺎﳊﺎ ‪ ،‬ﺗﻮﱃ ﻗﻀﺎﺀ ﺍﻟﻘﲑﻭﺍﻥ ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﺑﺎﳉﺮﺃﺓ ﰲ ﺍﳊﻖ ‪ ،‬ﻟﻜﻨﻪ ﺿﻌﻴﻒ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﻣﻦ ﻗﺒﻞ ﺣﻔﻈﻪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٥٦‬ﻫـ( ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺳﻨﺔ )‪ ١٦١‬ﻫـ( ﺑﺎﻟﻘﲑﻭﺍﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬

‫‪١٠٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺃﻣﱵ ﻣﺎ ﺃﺗﻰ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺣﺬﻭ ﺍﻟﻨﻌﻞ ﺑﺎﻟﻨﻌﻞ‪،‬‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺃﻣﱵ ﻣﻦ ﻳﺼﻨﻊ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﺑﲏ‬ ‫ﰲ‬ ‫ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﺃﺗﻰ ﺃﻣﻪ ﻋﻼﻧﻴﺔ ﻛﺎﻥ‬ ‫ﺣﱴ ﺇﺫﺍ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﺗﻔﺮﻗﺖ ﻋﻠﻰ ﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻣﻠﺔ )‪ (6‬ﻭﺗﻔﺘﺮﻕ ﺃﻣﱵ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻣﻠﺔ ﻛﻠﻬﻢ ﰲ‬
‫)‪(7‬‬
‫ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻠﺔ ﻭﺍﺣﺪﺓ " ﻗﺎﻟﻮﺍ‪ :‬ﻣﻦ ﻫﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪" :‬ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‬
‫ﻻ‬ ‫)‪(10‬‬
‫ﻭﻗﺎﻝ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻣﻔﺴﺮ‬ ‫)‪(9‬‬
‫ﺍﻟﺘﺮﻣﺬﻱ‬ ‫)‪(8‬‬
‫ﻭﺃﺻﺤﺎﰊ { ﺭﻭﺍﻩ ﺃﺑﻮ ﻋﻴﺴﻰ‬
‫ﻧﻌﺮﻓﻪ )‪ (11‬ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ )‪. (12‬‬

‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٨٠/ ١‬ﺕ ‪(٩٣٨‬؛ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻻﺑﻦ ﺃﰊ ﺣﺎﰎ )‪) ، (٢٣٥ /٥‬ﺕ ‪(١١١١‬؛ ﻭﺍﻷﻋﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣٠٧/ ٣‬‬
‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﻌﺎﻓﺮﻱ ﺍﳊﺒﻠﻲ ﺍﳌﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻛﺎﻥ ﺻﺎﳊﺎ ﻓﺎﺿﻼ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﺳﻌﺪ ﻭﺍﻟﻌﺠﻠﻲ ﻭﻏﲑﻫﻢ ‪ ،‬ﺑﻌﺜﻪ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺇﱃ ﺇﻓﺮﻳﻘﻴﺔ ﻟﻴﻔﻘﻬﻬﻢ ‪ ،‬ﻭﻣﺎﺕ ﻫﻨﺎﻙ ﺑﺒﺎﺏ ﺗﻮﻧﺲ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(٨٢ ، ٨١ /٦‬؛ ﻭﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ )‪. (١٩٧ /١‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺨﲔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻭ)ﺃ( ﻭ)ﻁ( ‪ :‬ﺇﻥ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﻟﻜﺎﻥ ‪ ،‬ﻭﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ :‬ﻛﺎﻥ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (6‬ﻣﻠﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (7‬ﺍﻟﻴﻮﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪ ،‬ﻭﻻ ﺗﻮﺟﺪ ﰲ ﻧﺴﺨﺔ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ ‪ ،‬ﲢﻘﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ ﻋﻮﺽ ‪ ،‬ﻟﻜﻨﻬﺎ‬
‫ﻣﻮﺟﻮﺩﺓ ﰲ ﺭﻭﺍﻳﺔ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ ،‬ﻭﺳﺘﺄﰐ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ‪.‬‬
‫)‪ (8‬ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪ ،‬ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺳﻮﺭﺓ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﺃﺑﻮ ﻋﻴﺴﻰ ‪ ،‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻀﺮﻳﺮ ‪ ،‬ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﰲ‬
‫ﺯﻣﺎﻧﻪ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٢٠٩‬ﻫـ( ‪ ،‬ﻛﺎﻥ ﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﳊﻔﻆ ‪ ،‬ﺷﻬﺪ ﻟﻪ ﺍﻷﺋﻤﺔ ﺍﳌﻌﺎﺻﺮﻭﻥ ﻟﻪ ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻩ‬
‫ﺑﺎﻹﺗﻘﺎﻥ ﻭﺍﳊﻔﻆ ﻭﻃﻮﻝ ﺍﻟﺒﺎﻉ ﰲ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺴﻨﻦ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺴﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )ﺍﳉﺎﻣﻊ‬
‫ﺍﻟﺼﺤﻴﺢ( ‪ ،‬ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﺍﺗﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ‪ ،‬ﺗﻮﰲ ﻋﺎﻡ )‪ ٢٧٩‬ﻫـ( ‪.‬‬
‫ﺭﺍﺟﻊ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(٦٦ /١١‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣٢٢ /٦‬‬
‫)‪ (10‬ﰲ )ﺩ( ‪ :‬ﻣﻘﻮﻻ ‪ ،‬ﻭﻫﻮ ﺑﻌﻴﺪ ‪ .‬ﺇﳕﺎ ﻫﻮ " ﻣﻔﺴﺮ " ‪ ،‬ﻛﻤﺎ ﻫﻲ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻗﺎﻝ ‪ " :‬ﻻ ﻧﻌﺮﻓﻪ ﻣﺜﻞ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ " ﺃﻱ ﺑﺰﻳﺎﺩﺓ ﻗﻮﻝ ‪ " :‬ﻣﺜﻞ ﻫﺬﺍ " ‪.‬‬
‫)‪ (12‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻓﺘﺮﺍﻕ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٢٦ -٢٥ /٥) ، (٢٦٤١‬‬
‫‪ .‬ﻭﺃﺧﺮﺟﻪ ﺃﻳﻀﺎ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ )‪ ، (١٢٩ - ١٢٨ /١‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ‬
‫ﺑﺎﻷﻟﻔﺎﻅ ‪ ،‬ﻭﺍﻟﺴﻨﺪ ﻭﺍﺣﺪ ‪ .‬ﻭﻓﻴﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺎﺩ ﺿﻌﻴﻒ ‪.‬‬

‫‪١٠٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﻣﻌﺎﻭﻳﺔ‪،‬‬ ‫ﻭﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﻕ ﻣﺸﻬﻮﺭ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺳﻌﺪ‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺍﺑﻦ ﻋﻤﺮﻭ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺫﻛﺮ‬ ‫ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﺣﺪﻳﺚ‬ ‫ﻭﻋﻤﺮﻭ‬
‫ﺍﳌﺸﺎ‪‬ﺔ‪.‬‬
‫ﻓﻌﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ )‪ (5‬ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ )‪ (6‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪:‬‬
‫} ﺗﻔﺘﺮﻕ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﺜﻞ ﺫﻟﻚ‪،‬‬

‫ﻭﺗﻔﺘﺮﻕ )‪ (7‬ﺃﻣﱵ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ { ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (8‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (9‬ﻭﺍﻟﺘﺮﻣﺬﻱ‬

‫)‪ (1‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻫﻴﺐ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺰﻫﺮﻱ ‪ ،‬ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﺍﺋﻞ ‪ ،‬ﻭﺃﺣﺪ‬
‫ﺍﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ ‪ ،‬ﻭﻣﻦ ﻓﺮﺳﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﺭﻣﻰ ﺑﺴﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﻬﻮ ﻭﺃﺣﺪ ﺍﻟﺴﺘﺔ ﺃﻫﻞ ﺍﻟﺸﻮﺭﻯ‬
‫ﺍﻟﺬﻳﻦ ﻋﻴﻨﻬﻢ ﻋﻤﺮ ‪ ،‬ﻭﻣﻦ ﻛﺒﺎﺭ ﻗﺎﺩﺓ ﺍﻟﻔﺘﺢ ﰲ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ ،‬ﻭﻭﱄ ﺍﻟﻜﻮﻓﺔ ﰲ ﻋﻬﺪ ﻋﻤﺮ ‪ ،‬ﻭﻛﺎﻥ ﳎﺎﺏ‬
‫ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﻭﳑﻦ ﺍﻋﺘﺰﻟﻮﺍ ﺍﻟﻔﺘﻨﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٥٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣٤ ، ٣٣ /٢‬ﺕ ‪. (٣١٩٤‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻋﻤﺮ ﺑﻦ ﻋﻮﻑ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ‪.‬‬
‫)‪ (3‬ﺣﺪﻳﺚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﺫﻛﺮ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻠﻘﻤﺔ ﺑﻦ ﻭﻗﺎﺹ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ‪ ،‬ﻟﻪ ﺃﻭﻫﺎﻡ " ‪،‬‬
‫ﺃﺧﺮﺝ ﻟﻪ ﺍﻷﺭﺑﻌﺔ ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﻣﻘﺮﻭﻧﺎ ﺑﻐﲑﻩ ‪ ،‬ﻭﻣﺴﻠﻢ ﰲ ﺍﳌﺘﺎﺑﻌﺎﺕ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٧٧ - ٣٧٥ /٩‬ﺕ ‪(٦١٧‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٩٦ /٢‬ﺕ ‪. (٥٨٣‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺍﻟﺰﻫﺮﻱ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻭﻟﺪ ﻋﺎﻡ )‪ ٢٢‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺃﺣﺪ ﻓﻘﻬﺎﺀ ﺍﳌﺪﻳﻨﺔ ﻭﻭﱄ ﻗﻀﺎﺀﻫﺎ ﰲ ﻋﻬﺪ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻷﺛﺒﺎﺕ ﺍﳌﻜﺜﺮﻳﻦ ﻟﻠﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺗﻮﰲ‬
‫ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ )‪ ٩٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(١١٦ /٩‬؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪. (١٥٥ /٥‬‬
‫)‪ (7‬ﰲ )ﺩ( ‪ :‬ﻭﺗﻔﺮﻗﺖ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺑﻦ ﺷﺪﺍﺩ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻤﺮ ‪ -‬ﺃﻭ ﻋﻤﺮﺍﻥ ‪ ، -‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٢٠٢‬ﻫـ( ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺃﺋﻤﺔ‬
‫ﺍﳊﺪﻳﺚ ﺍﳊﻔﺎﻅ ‪ ،‬ﻭﻣﻦ ﺃﻋﻼﻡ ﺍﳌﺴﻠﻤﲔ ﻓﻘﻬﺎ ﻭﻋﻠﻤﺎ ﻭﻭﺭﻋﺎ ‪ ،‬ﻭﻣﻦ ﺃﺷﻬﺮ ﻣﻦ ﺧﺪﻡ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻨﺔ ﻭﲨﻊ ﻭﺻﻨﻒ‬
‫ﻭﺫﺏ ﻋﻨﻬﺎ ‪ .‬ﻭﻣﻦ ﺃﺷﻬﺮ ﻣﺆﻟﻔﺎﺗﻪ ﻛﺘﺎﺑﻪ ﺍﻟﺴﻨﻦ ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻗﺒﻮﳍﺎ ﻭﺻﺤﺘﻬﺎ ﰲ‬
‫ﺍﳉﻤﻠﺔ ‪ ،‬ﻭﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ٢٩٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٧٣ -١٦٩ /٤‬ﺕ ‪. (٢٩٨‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺮﺑﻌﻲ ‪ -‬ﺑﺎﻟﻮﻻﺀ ‪ -‬ﺍﻟﻘﺰﻭﻳﲏ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٢٠٧‬ﻫـ( ‪ ،‬ﻣﻦ‬
‫ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﺍﳊﻔﺎﻅ ﺍﳌﺘﻘﻨﲔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﺘﺞ ‪‬ﻢ ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺴﻨﻦ ﺍﳌﺸﻬﻮﺭﺓ ﺑﺴﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻭﺻﻨﻒ ﰲ ﺍﻟﺘﻔﺴﲑ‬
‫ﻭﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ٢٧٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(٥٢ /١١‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪٥٣٠ /٩‬‬
‫‪) ، (٥٣٢ -‬ﺕ ‪. (٨٧٠‬‬

‫‪١٠٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ )‪ (1‬ﺣﺴﻦ ﺻﺤﻴﺢ " )‪. (2‬‬

‫ﻭﻋﻦ ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻓﺘﺮﻗﻮﺍ ﰲ ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﺍﺛﻨﺘﲔ‬
‫ﻭﺳﺒﻌﲔ ﻣﻠﺔ‪ ،‬ﻭﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺳﺘﻔﺘﺮﻕ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻣﻠﺔ ‪ -‬ﻳﻌﲏ ﺍﻷﻫﻮﺍﺀ ‪ -‬ﻛﻠﻬﺎ ﰲ‬
‫ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﳉﻤﺎﻋﺔ { )‪. (3‬‬

‫ﻭﻗﺎﻝ‪ } :‬ﺇﻧﻪ ﺳﻴﺨﺮﺝ ﻣﻦ ﺃﻣﱵ ﺃﻗﻮﺍﻡ ﺗﺘﺠﺎﺭﻯ ‪‬ﻢ ﺗﻠﻚ ﺍﻷﻫﻮﺍﺀ ﻛﻤﺎ ﻳﺘﺠﺎﺭﻯ ﺍﻟﻜﻠﺐ‬
‫ﺑﺼﺎﺣﺒﻪ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻣﻨﻪ ﻋﺮﻕ ﻭﻻ ﻣﻔﺼﻞ ﺇﻻ ﺩﺧﻠﻪ‪ ،‬ﻭﺍﷲ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﺮﺏ ﻟﺌﻦ ﱂ ﺗﻘﻮﻣﻮﺍ ﲟﺎ‬
‫ﺟﺎﺀ ﺑﻪ ﳏﻤﺪ ﻟﻐﲑﻛﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﺣﺮﻯ ﺃﻥ ﻻ ﻳﻘﻮﻡ ﺑﻪ { )‪. (5) (4‬‬
‫)‪(8) (7‬‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ﳏﻔﻮﻅ ﻣﻦ ﺣﺪﻳﺚ ﺻﻔﻮﺍﻥ ﺑﻦ ﻋﻤﺮﻭ )‪ (6‬ﻋﻦ ﺍﻷﺯﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺮﺍﺯﻱ‬
‫)‪(1‬‬
‫ﻋﻦ ﺃﰊ ﻋﺎﻣﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳊﻲ )‪ (9‬ﻋﻦ ﻣﻌﺎﻭﻳﺔ‪ .‬ﺭﻭﺍﻩ ﻋﻨﻪ ﻏﲑ ﻭﺍﺣﺪ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﺍﻟﻴﻤﺎﻥ‬

‫)‪ (1‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٤ /٥) ، (٤٥٩٦‬؛ ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﺑﺎﺏ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﻢ‬
‫‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٣٢١ /٢) ، (٣٩٩١‬؛ ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻓﺘﺮﺍﻕ ﻫﺬﻩ ﺍﻷﻣﺔ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٥ /٥) ، (٢٦٤٠‬ﻭﻗﺎﻝ ‪ " :‬ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪.‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٥٩٧‬ﺃﲪﺪ )‪ ، (١٠٢/٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﲑ )‪. (٢٥١٨‬‬
‫)‪ (4‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٥٩٧‬ﺃﲪﺪ )‪ ، (١٠٢/٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﲑ )‪. (٢٥١٨‬‬
‫)‪ (5‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ . (١٠٢ /٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ -‬ﳐﺘﺼﺮﺍ ‪ -‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ‪ ،‬ﺑﺎﺏ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ . (٦ ، ٥ /٥) ، (٤٥٩٧‬ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ‪ ،‬ﺫﻛﺮ ﺍﻷﻫﻮﺍﺀ ﺍﳌﺬﻣﻮﻣﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٢ ، ١‬‬
‫)‪ ، (٨ ، ٧ /١‬ﻣﻦ ﻃﺮﻳﻘﲔ ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻗﻮﻟﻪ ‪ " :‬ﻭﺍﷲ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻌﺮﺏ ‪ " . .‬ﺇﱁ ﺍﳊﺪﻳﺚ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ‬
‫ﺍﳌﺴﺘﺪﺭﻙ )‪. (١٢٨ /١‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺻﻔﻮﺍﻥ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻫﺮﻡ ﺍﻟﺴﻜﺴﻜﻲ ﺍﳊﻤﺼﻲ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ‬
‫ﻭﻏﲑﻩ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٥٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (١٠٩) ، (٣٦٨ /١‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺃﺯﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺮﺍﺯﻱ ﺍﳊﻤﺼﻲ ‪ ،‬ﺻﺪﻭﻕ ‪ ،‬ﻣﺘﻬﻢ ﺑﺎﻟﻨﺼﺐ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ‪،‬‬
‫ﻳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ ﺍﻟﺘﻬﺬﻳﺐ )ﺹ‪) ، (٢٥‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥٢ /١‬ﺕ ‪. (٣٥١‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳊﺮﺍﻣﻲ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻦ ﳛﲕ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ‪ :‬ﺑﻦ ﳊﻲ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪ ،‬ﻭﺗﺮﲨﺘﻪ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳊﻲ ﺍﳍﻮﺯﱐ ﺍﻟﺸﺎﻣﻲ‬
‫ﺍﳊﻤﺼﻲ ‪ ،‬ﺃﺑﻮ ﻋﺎﻣﺮ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٤٤ /١‬ﺕ ‪. ( ٥٧٣‬‬

‫‪١١٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺑﻘﻴﺔ )‪ (2‬ﻭﺃﺑﻮ ﺍﳌﻐﲑﺓ )‪ . (3‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ‪.‬‬

‫)‪(5‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﻫﺬﺍ ﺍﳌﻌﲎ )‪ (4‬ﻣﻦ ﺣﺪﻳﺚ ﺻﻔﻮﺍﻥ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻋﻦ ﺭﺍﺷﺪ ﺑﻦ ﺳﻌﺪ‬
‫)‪(6‬‬
‫ﻭﻳﺮﻭﻯ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮﻯ‪ ،‬ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﻨﱯ ‪ r‬ﺑﺎﻓﺘﺮﺍﻕ‬ ‫ﻋﻦ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺷﺠﻌﻲ‬
‫)‪(7‬‬
‫ﻭﺳﺒﻌﻮﻥ؛ ﻻ ﺭﻳﺐ ﺃ‪‬ﻢ ﺍﻟﺬﻳﻦ ﺧﺎﺿﻮﺍ ﻛﺨﻮﺽ‬ ‫ﺃﻣﺘﻪ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﺍﺛﻨﺘﺎﻥ‬
‫ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﳊﻜﻢ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺒﻬﺮﺍﱐ ‪ ،‬ﺍﳊﻤﺼﻲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ﺗﻮﰲ ﺳﻨﺔ )‪ ١٢٢‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ‬
‫ﺍﻟﺴﺘﺔ ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٩٣ /١‬ﺕ ‪. (٥٠٥‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺻﺎﺋﺪ ﺍﳊﻤﲑﻱ ‪ ،‬ﺻﺪﻭﻕ ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﺪﻟﻴﺲ ﻋﻦ ﺍﻟﻀﻌﻔﺎﺀ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٩٧‬ﻫـ( ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٠٥ /١‬ﺕ ‪. ( ١٠٨‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﳋﻮﻻﱐ ‪ ،‬ﺍﳊﻤﺼﻲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢١٢‬ﻫـ( ﺃﺧﺮﺝ‬
‫ﻟﻪ ﺍﻟﺴﺘﺔ ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥١٥ /١‬ﺕ ‪. (١٢٧٤‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ ﺍﻓﺘﺮﺍﻕ ﺍﻷﻣﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٣٢٢ /٢) ، (٣٩٩٢‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺭﺍﺷﺪ ﺑﻦ ﺳﻌﺪ ﺍﳌﻘﺮﻟﺌﻲ ﺍﳊﻤﲑﻱ ﺍﳊﻤﺼﻲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻛﺜﲑ ﺍﻹﺭﺳﺎﻝ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٠٨‬‬
‫ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٠ /١‬ﺕ‪. (٣‬‬
‫)‪ (6‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﰊ ﻋﻮﻑ ﺍﻷﺷﺠﻌﻲ ﺍﻟﻐﻄﻔﺎﱐ ‪ ،‬ﺃﺳﻠﻢ ﻗﺒﻞ ﺣﻨﲔ ‪ ،‬ﻭﺷﻬﺪﻫﺎ ‪ ،‬ﻭﺷﻬﺪ‬
‫ﺍﻟﻔﺘﺢ ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻌﻪ ﺭﺍﻳﺔ ﻗﻮﻣﻪ ‪ ،‬ﻭﺷﻬﺪ ﺧﻴﱪ ‪ ،‬ﰒ ﻓﺘﻮﺡ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﻧﺰﻝ ﲪﺺ ‪ ،‬ﻭﺗﻮﻓﻴﺴﻨﺔ )‪ ٧٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(٤٤٦ /٨‬؛ ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (١٥٦ /٤‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻭﺍﻟﺜﻨﺘﺎﻥ ‪.‬‬

‫‪١١١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﺃﺧﱪ ﺑﻪ ﺍﻟﻨﱯ ‪r‬‬

‫ﰒ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﺃﺧﱪ ﺑﻪ ﺍﻟﻨﱯ ‪ r‬ﺇﻣﺎ ﰲ ﺍﻟﺪﻳﻦ ﻓﻘﻂ‪ ،‬ﻭﺇﻣﺎ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﰒ‬
‫ﻗﺪ ﻳﺆﻭﻝ ﺇﱃ ﺍﻟﺪﻣﺎﺀ )‪ (1‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻘﻂ )‪. (2‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻫﻮ ﳑﺎ ‪‬ﻲ )‪ (3‬ﻋﻨﻪ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫} ‪. (5) (4) { (#qàÿn=tF÷z$#ur (#qè%§•xÿs? tûïÏ%©!$%x. (#qçRqä3s? Ÿwur‬‬

‫‪#x‹»yd ¨br&ur‬‬ ‫ﻭﻗﻮﻟﻪ‪ (6) { 4 >äóÓx« ’Îû öNåk÷]ÏB |Mó¡©9 $Yèu‹Ï© (#qçR%x.ur öNåks]ƒÏŠ (#qè%§•sù tûïÏ%©!$# ¨bÎ) } :‬ﻭﻗﻮﻟﻪ‪} :‬‬

‫ﰲ‬ ‫)‪(10‬‬
‫ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﳌﺎ ﺭﻭﺍﻩ )‪ (9‬ﻣﺴﻠﻢ‬ ‫)‪(8) (7‬‬
‫‪{ Ÿ@ç6•¡9$# (#qãèÎ7-Fs? Ÿwur ( çnqãèÎ7¨?$$sù $VJŠÉ)tGó¡ãB ‘ÏÛºuŽÅÀ‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﺍﻟﺪﻧﻴﺎ ‪ .‬ﻭﺍﻷﺻﺢ ‪ :‬ﺇﱃ ﺍﻟﺪﻣﺎﺀ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﻣﻌﲎ ﺃﻧﻪ ﻗﺪ ﻳﺆﻭﻝ ﺇﱃ‬
‫ﺍﻟﺪﻣﺎﺀ ‪ :‬ﺃﻧﻪ ﻗﺪ ﲢﺪﺙ ﻣﻨﻪ ﻓﱳ ﻭﺧﺼﻮﻣﺎﺕ ﳛﻤﻞ ﻓﻴﻬﺎ ﺍﻟﺴﻼﺡ ‪ ،‬ﰒ ﻳﺘﻘﺎﺗﻞ ﺍﻟﻨﺎﺱ ﻓﺘﺴﻴﻞ ﺍﻟﺪﻣﺎﺀ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺙ‬
‫ﻓﻌﻼ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ‪ ،‬ﻭﺍﳌﻌﺘﺰﻟﺔ ‪ ،‬ﻭﺍﻟﺸﻴﻌﺔ ‪ ،‬ﻭﺍﻟﻘﺮﺍﻣﻄﺔ ‪ ،‬ﻭﺍﻟﻨﺼﲑﻳﺔ ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﻻﲡﺎﻫﺎﺕ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ﻣﻦ‬
‫ﺍﻟﻴﺴﺎﺭﻳﲔ ‪ ،‬ﻭﺍﻟﻘﻮﻣﻴﲔ ‪ ،‬ﻭﺍﻟﺒﻌﺜﻴﲔ ‪ ،‬ﻭﺍﻻﺷﺘﺮﺍﻛﻴﲔ ‪ ،‬ﻭﳓﻮﻫﻢ ‪ ،‬ﻓﻬﺆﻻﺀ ﻳﺜﲑﻭﻥ ﺍﻟﻔﱳ ﻭﻳﺴﺘﺤﻠﻮﻥ ﺍﻟﺪﻣﺎﺀ ﰲ ﺳﺒﻴﻞ‬
‫ﲢﻘﻴﻖ ﻣﺒﺎﺩﺋﻬﻢ ﻭﺃﻫﻮﺍﺋﻬﻢ ﻭﻓﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻷﻣﺔ ‪ ،‬ﻭﺍﻟﻮﺍﻗﻊ ﻳﺸﻬﺪ ﺑﺬﻟﻚ ‪.‬‬
‫)‪ (2‬ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻘﻂ ﻛﺎﳋﺼﻮﻣﺎﺕ ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﻌﻘﺎﺭﺍﺕ ﻭﳓﻮﻫﺎ ﺍﻟﱵ ﺗﻘﻊ ﺑﲔ ﺍﻟﻨﺎﺱ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻰ ﺍﷲ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻛﻤﻞ ﺍﻵﻳﺔ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﻟﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﻋ‪‬ﻈِﻴﻢ‪. ( ‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٠٥‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٥٩‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺯﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﻓﹶﺘ‪‬ﻔﹶ ‪‬ﺮﻕ‪ ‬ﺑِﻜﹸﻢ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺳ‪‬ﺒِﻴﻠِﻪِ ( ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٥٣‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﳌﺎ ﺭﻭﻯ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻘﺸﲑﻱ ‪ ،‬ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ‪ ،‬ﻭﻟﺪ ﻋﺎﻡ )‪ ٢٠٤‬ﻫـ( ‪ ،‬ﻭﻗﻴﻞ ‪ ٢٠٦) :‬ﻫـ( ‪ ،‬ﺃﺣﺪ ﺍﻷﺋﻤﺔ‬
‫ﺍﳊﻔﺎﻅ ﺍﻷﻋﻼﻡ ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺸﻬﻮﺭ ﺑﺼﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺛﺎﱐ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﺑﻌﺪ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﻪ ﻣﺼﻨﻔﺎﺕ‬
‫ﺃﺧﺮﻯ ﰲ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ ‪ ،‬ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﻋﺎﳌﺎ ﺗﻘﻴﺎ ﻭﺭﻋﺎ ‪ ،‬ﳎﻤﻌﺎ ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪ ﻭﻓﻀﻠﻪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٦١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﳍﺪﺍﻳﺔ )‪ . (٣٤ ، ٣٣ /١١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﺮﲨﺔ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪. (٥٩١ /٥‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺳﻌﺪ )‪ (1‬ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻋﻦ ﺃﺑﻴﻪ )‪ } (2‬ﺃﻧﻪ ﺃﻗﺒﻞ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫)‪(3‬‬
‫ﺣﱴ ﺇﺫﺍ ﻣﺮ ﲟﺴﺠﺪ ﺑﲏ ﻣﻌﺎﻭﻳﺔ ﺩﺧﻞ ﻓﺮﻛﻊ ﻓﻴﻪ‬ ‫ﰲ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻣﻦ ﺍﻟﻌﺎﻟﻴﺔ‬
‫ﺭﻛﻌﺘﲔ ﻭﺻﻠﻴﻨﺎ ﻣﻌﻪ ﻭﺩﻋﺎ ﺭﺑﻪ ﻃﻮﻳﻼ‪ ،‬ﰒ ﺍﻧﺼﺮﻑ ﺇﻟﻴﻨﺎ ﻓﻘﺎﻝ‪ " :‬ﺳﺄﻟﺖ ﺭﰊ ﺛﻼﺛﺎ ﻓﺄﻋﻄﺎﱐ‬
‫ﺍﺛﻨﺘﲔ‪ ،‬ﻭﻣﻨﻌﲏ ﻭﺍﺣﺪﺓ‪ (4) :‬ﺳﺄﻟﺖ ﺭﰊ ﺃﻥ ﻻ ﻳﻬﻠﻚ ﺃﻣﱵ ﺑﺎﻟﺴﻨ‪‬ﺔ )‪ (5‬ﻓﺄﻋﻄﺎﻧﻴﻬﺎ ﻭﺳﺄﻟﺖ ﺭﰊ‬
‫ﺃﻥ ﻻ ﻳﻬﻠﻚ ﺃﻣﱵ ﺑﺎﻟﻐﺮﻕ ﻓﺄﻋﻄﺎﻧﻴﻬﺎ‪ ،‬ﻭﺳﺄﻟﺘﻪ ﺃﻥ ﻻ ﳚﻌﻞ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ﻓﻤﻨﻌﻨﻴﻬﺎ { )‪. (6‬‬

‫ﻭﺭﻭﻯ )‪ (7‬ﺃﻳﻀﺎ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺛﻮﺑﺎﻥ )‪ (8‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺇﻥ ﺍﷲ ﺯﻭﻯ ﱄ‬

‫ﺍﻷﺭﺽ‪ ،‬ﻓﺮﺃﻳﺖ ﻣﺸﺎﺭﻗﻬﺎ ﻭﻣﻐﺎﺭ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺃﻣﱵ ﺳﻴﺒﻠﻎ ﻣﻠﻜﻬﺎ ﻣﺎ ﺯﻭﻯ )‪ (9‬ﱄ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻋﻄﻴﺖ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺎﻣﺮ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﺗﺎﺑﻌﻲ ‪ ،‬ﺟﻠﻴﻞ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﲰﻊ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ‪،‬‬
‫ﻭﲰﻊ ﻋﻨﻪ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ‪ ،‬ﻭﳎﺎﻫﺪ ‪ ،‬ﻭﺍﻟﺰﻫﺮﻱ ‪ ،‬ﻭﺃﺷﻌﺚ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ ،‬ﻭﻏﲑﻫﻢ ‪ ،‬ﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﻋﺎﻡ )‪١٠٤‬‬
‫ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(١٦٧ /٥‬؛ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. (٣٢١ /٦‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (3‬ﺍﻟﻌﺎﻟﻴﺔ ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺟﻬﺔ ﳒﺪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪ ، (٧١ /٥‬ﺣﺮﻑ ﺍﻟﻌﲔ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺳﺄﻟﺖ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﻣﺎ ﰲ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (5‬ﺍﻟﺴﻨﺔ ‪ :‬ﺍﳉﺪﺏ ﻭﺍﻟﻘﺤﻂ ﺍﻟﺬﻱ ﻳﻌﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺴﲔ ﺑﺎﺏ ﺍﳍﺎﺀ‪.(٢٨٨ ، ٢٨٧ /٤) ،‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﺑﺎﺏ ﻫﻼﻙ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (٢٢١٦ /٤) ، (٢٨٩٠‬‬
‫)‪ (7‬ﺃﻱ ‪ :‬ﻣﺴﻠﻢ ‪.‬‬
‫)‪ (8‬ﻫﻮ ﻣﻮﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ :‬ﺛﻮﺑﺎﻥ ﺑﻦ ﲜﺪﺩ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﺑﻦ ﺟﺤﺪﺭ ‪ ،‬ﻣﻦ ﺍﻟﻴﻤﻦ ‪ ،‬ﺃﺻﺎﺑﻪ‬
‫ﺳﱯ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻓﺎﺷﺘﺮﺍﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺃﻋﺘﻘﻪ ﻭﺧﲑﻩ ﺑﲔ ﻗﻮﻣﻪ ﻭﺍﻟﺒﻘﺎﺀ ﻋﻨﺪﻩ ‪،‬‬
‫ﻓﺄﻗﺎﻡ ﻋﻠﻰ ﻭﻻﺀ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﱂ ﻳﻔﺎﺭﻗﻪ ﺃﺑﺪﺍ ﺣﻀﺮﺍ ﻭﻻ ﺳﻔﺮﺍ ‪ ،‬ﻭﺷﻬﺪ ﻓﺘﺢ ﻣﺼﺮ‬
‫ﺑﻌﺪ ﺫﻟﻚ ‪ ،‬ﰒ ﻧﺰﻝ ﲪﺺ ‪ ،‬ﻭﺍﺑﺘﲎ ‪‬ﺎ ﺩﺍﺭﺍ ‪ ،‬ﻓﺄﻗﺎﻡ ‪‬ﺎ ﺣﱴ ﻣﺎﺕ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﲟﺼﺮ ‪ ،‬ﻭﺫﻟﻚ ﺳﻨﺔ ) ‪٥٤‬‬
‫ﻫـ( ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (٣١٤ /٥‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﺭﻭﻯ ﻣﻨﻬﺎ ‪ -‬ﺑﺎﻟﺮﺍﺀ ﺍﳌﻬﻤﻠﺔ ‪ -‬ﻭﺑﺴﻘﻮﻁ ﻛﻠﻤﺔ ﱄ ‪ ،‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ﻛﻤﺎ‬
‫ﺃﺛﺒﺘﻪ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻜﱰﻳﻦ‪ :‬ﺍﻷﲪﺮ ﻭﺍﻷﺑﻴﺾ )‪ (1‬ﻭﺇﱐ ﺳﺄﻟﺖ ﺭﰊ ﻷﻣﱵ‪ :‬ﺃﻥ ﻻ ﻳﻬﻠﻜﻬﺎ ﺑﺴﻨﺔ )‪ (2‬ﺑﻌﺎﻣﺔ‪ ،‬ﻭﺃﻥ ﻻ‬
‫)‪(3‬‬
‫ﻭﺇﻥ ﺭﰊ ﻗﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ ﺇﺫﺍ‬ ‫ﻳﺴﻠﻂ ﻋﻠﻴﻬﻢ ﻋﺪﻭﺍ ﻣﻦ ﺳﻮﻯ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﻴﺴﺘﺒﻴﺢ ﺑﻴﻀﺘﻬﻢ‬
‫)‪(5‬‬
‫ﻭﺃﻥ ﻻ‬ ‫ﻗﻀﻴﺖ ﻗﻀﺎﺀ ﻓﺈﻧﻪ ﻻ ﻳﺮﺩ‪ ،‬ﻭﺇﱐ ﺃﻋﻄﻴﺘﻚ ﻷﻣﺘﻚ ﺃﻥ )‪ (4‬ﻻ ﺃﻫﻠﻜﻬﻢ ﺑﺴﻨﺔ ﺑﻌﺎﻣﺔ‬
‫ﺃﺳﻠﻂ ﻋﻠﻴﻬﻢ ﻋﺪﻭﺍ ﻣﻦ ﺳﻮﻯ )‪ (6‬ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﻴﺴﺘﺒﻴﺢ )‪ (7‬ﺑﻴﻀﺘﻬﻢ‪ ،‬ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻬﻢ )‪ (8‬ﻣﻦ‬
‫)‪(9‬‬
‫ﺑﺄﻗﻄﺎﺭﻫﺎ ‪ -‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻣﻦ ﺑﲔ ﺃﻗﻄﺎﺭﻫﺎ ‪ -‬ﺣﱴ ﻳﻜﻮﻥ ﺑﻌﻀﻬﻢ ﻳﻬﻠﻚ ﺑﻌﻀﺎ‪ ،‬ﻭﻳﺴﱯ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ { )‪. (10‬‬

‫ﰲ ﺻﺤﻴﺤﻪ ﻭﺯﺍﺩ‪ } :‬ﻭﺇﳕﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ ﺍﻷﺋﻤﺔ ﺍﳌﻀﻠﲔ‪ ،‬ﻭﺇﺫﺍ‬ ‫)‪(11‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻟﱪﻗﺎﱐ‬
‫ﻭﻗﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻴﻒ ﱂ ﻳﺮﻓﻊ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻳﻠﺤﻖ ﺣﻲ ﻣﻦ ﺃﻣﱵ‬

‫)‪ (1‬ﺍﻟﻜﱰﺍﻥ ﺍﻷﲪﺮ ﻭﺍﻷﺑﻴﺾ ﳘﺎ ‪ :‬ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﻋﻠﻰ ﻣﻠﻜﻲ ﻛﺴﺮﻯ ﻭﻗﻴﺼﺮ ‪ ،‬ﻷ‪‬ﻤﺎ ﺍﺷﺘﻤﻼ‬
‫ﻋﻠﻰ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ‪ ،‬ﻛﻤﺎ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﺗﻮﺍﺑﻌﻬﺎ ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ ﻭﺗﻮﺍﺑﻌﻬﺎ ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻣﻌﺠﺰﺓ ﻛﱪﻯ ﲢﻘﻘﺖ‬
‫ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (2‬ﺑﺴﻨﺔ ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﺑﻴﻀﺘﻬﻢ ‪ :‬ﺃﻱ ﺃﺻﻠﻬﻢ ‪ ،‬ﻭﺣﻮﺯ‪‬ﻢ ‪ ،‬ﻭﻋﺰﻫﻢ ‪ ،‬ﻭﻣﻨﻌﺘﻬﻢ ‪ ،‬ﻭ)ﻁ( ﻗﺎﻝ ‪ :‬ﺑﻴﻀﺘﻬﻢ ‪ ،‬ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺏ ﻱ ﺽ( ‪) ،‬ﺹ ‪. (٧١‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺃﱐ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻋﺎﻣﺔ ‪ ،‬ﻭﻣﻌﲎ ﺑﻌﺎﻣﺔ ‪ :‬ﺃﻱ ﲨﻴﻌﻬﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻋﺪﻭﻱ ﺳﻮﻯ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﻁ( ‪ :‬ﻳﺴﺘﺒﻴﺢ ‪ ،‬ﺑﺪﻭﻥ ﺍﻟﻔﺎﺀ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﻭﻳﺴﺘﱯ ‪.‬‬
‫)‪ (10‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﺑﺎﺏ ﻫﻼﻙ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪( ٢٨٨٩‬‬
‫‪. (٢٢١٥ /٤) ،‬‬
‫)‪ (11‬ﺍﻟﱪﻗﺎﱐ ‪ ،‬ﻫﻮ ﺍﳊﺎﻓﻆ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻏﺎﻟﺐ ﺍﻟﱪﻗﺎﱐ ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٣٣٣‬ﻫـ( ‪ ،‬ﻭﺭﺣﻞ ﰲ‬
‫ﻃﻠﺐ ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﲨﻊ ﺍﻟﻜﺘﺐ ‪ ،‬ﻛﺎﻥ ﻋﺎﳌﺎ ﺑﺎﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﺤﻮ ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﺍﳊﺪﻳﺚ ﺣﺴﻨﺔ ‪،‬‬
‫ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ٤٢٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(٣٦ /١٢‬؛ ﻭﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ )‪(١٤٠ /١‬‬
‫‪.‬‬

‫‪١١٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺎﳌﺸﺮﻛﲔ‪ ،‬ﻭﺣﱴ ﻳﻌﺒﺪ )‪ (1‬ﻓﺌﺎﻡ )‪ (2‬ﻣﻦ ﺃﻣﱵ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻭﺇﻧﻪ ﺳﻴﻜﻮﻥ ﰲ ﺃﻣﱵ ﻛﺬﺍﺑﻮﻥ ﺛﻼﺛﻮﻥ‪،‬‬
‫ﻛﻠﻬﻢ ﻳﺰﻋﻢ ﺃﻧﻪ ﻧﱯ ﻭﺃﻧﺎ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻻ ﻧﱯ ﺑﻌﺪﻱ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ )‪ (3‬ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻋﻠﻰ ﺍﳊﻖ‬
‫ﻣﻨﺼﻮﺭﺓ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ { )‪. (4‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﳏﻔﻮﻅ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ ﻏﲑ ﻭﺟﻪ‪ ،‬ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﺘﻔﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻻ ﺑﺪ‬
‫)‪(7‬‬
‫ﻣﻦ ﺷﺎﺀ ﺍﷲ ﻟﻪ ﺍﻟﺴﻼﻣﺔ‪،‬‬ ‫ﰲ ﺍﻷﻣﺔ‪ ،‬ﻭﻛﺎﻥ ﳛﺬﺭ ﺃﻣﺘﻪ )‪ (6‬؛ ﻟﻴﻨﺠﻮ ﻣﻨﻪ‬ ‫)‪(5‬‬
‫ﻣﻦ ﻭﻗﻮﻋﻬﻤﺎ‬
‫ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﱰﺍﻝ ﺑﻦ ﺳﱪﺓ )‪ (8‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ } :‬ﲰﻌﺖ ﺭﺟﻼ ﻗﺮﺃ ﺁﻳﺔ ﲰﻌﺖ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻳﻘﺮﺃ ﺧﻼﻓﻬﺎ‪ ،‬ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ‪ ،‬ﻓﺎﻧﻄﻠﻘﺖ ﺑﻪ ﺇﱃ ﺍﻟﻨﱯ ‪ r‬ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻪ‪ ،‬ﻓﻌﺮﻓﺖ‬
‫ﰲ ﻭﺟﻬﻪ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﻛﻼﻛﻤﺎ ﳏﺴﻦ‪ ،‬ﻭﻻ ﲣﺘﻠﻔﻮﺍ؛ ﻓﺈﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺍﺧﺘﻠﻔﻮﺍ‬
‫ﻓﻬﻠﻜﻮﺍ { )‪ (9‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪. (1‬‬

‫)‪ (1‬ﰲ )ﺃ ﺏ ﺝ ﺩ ﻁ( ‪ :‬ﺗﻌﺒﺪ ‪.‬‬

‫)‪ (2‬ﺍﻟﻔﺌﺎﻡ ‪ :‬ﺍﳉﻤﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻳﺰﺍﻝ ‪.‬‬
‫)‪ (4‬ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ ﻫﺬﺍ ‪ -‬ﻣﻊ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ ‪ -‬ﺭﻭﺍﻩ ﺑﺘﻤﺎﻣﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﻭﺍﳌﻼﺣﻢ ‪،‬‬
‫ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﻔﱳ ﻭﺩﻻﺋﻠﻬﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٤٥٢ ، ٤٥١ ، ٤٥٠ /٤) ، (٤٢٥٢‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻣﻮﺍﺿﻊ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﳎﺰﺀﺍ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٢٠٢‬ﻭﱂ ﻳﺴﻢ ﺍﻟﺒﺎﺏ ‪ ،‬ﻭﺭﻗﻢ )‪ ، (٢٢١٩‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ‪ :‬ﻻ ﺗﻘﻮﻡ‬
‫ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﳜﺮﺝ ﻛﺬﺍﺑﻮﻥ )‪ (٤٩٠ /٤‬ﻭ )‪ ، (٤٩٩‬ﻭﻗﺎﻝ ﻓﻴﻬﻤﺎ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ﻛﻼ‬
‫ﺍﳊﺪﻳﺜﲔ ‪ .‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ‪ -‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ‪ ، -‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ ﻣﺎ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻔﱳ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (١٣٠٤ /٢) ، (٣٩٥٢‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻭﻗﻮﻋﻬﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ ﺝ ﺩ( ‪ :‬ﻣﻨﻪ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺎﻥ ﳛﺬﺭ ﺃﻣﺘﻪ ﻣﻨﻪ ﻟﻴﻨﺠﻮ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻪ ﻣﻦ ﺷﺎﺀ ﺍﷲ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﻟﱰﺍﻝ ﺑﻦ ﺳﱪﺓ ﺍﳍﻼﱄ ﺍﻟﻌﺎﻣﺮﻱ ‪ ،‬ﻣﻌﺪﻭﺩ ﰲ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻓﻀﻼﺋﻬﻢ ‪ ،‬ﻭﻗﻴﻞ ﺑﺄﻧﻪ ﺭﺃﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺭﻭﻯ ﻋﻦ ﻋﻠﻲ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺸﻌﱯ ﻭﺍﻟﻀﺤﺎﻙ ﻭﻏﲑﳘﺎ ‪ ،‬ﻗﺎﻝ‬
‫ﻋﻨﻪ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﻏﲑﻩ ‪ :‬ﺛﻘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ ، (٤٩٨ /٧‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(٢٢٧٩‬؛ ﻭﺃﺳﺪ‬
‫ﺍﻟﻐﺎﺑﺔ )‪. (٤٥ /٥‬‬
‫)‪ (9‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (٣٢٨٩‬ﺃﲪﺪ )‪. (٤٠٥/١‬‬

‫‪١١٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺨﺘﻠﻔﲔ ﻣﺎ ﻣﻊ‬ ‫‪‬ﻰ ﺍﻟﻨﱯ )‪ r (2‬ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻓﻴﻪ ﺟﺤﺪ‬
‫ﺍﻵﺧﺮ ﻣﻦ ﺍﳊﻖ؛ ﻷﻥ ﻛﻼ ﺍﻟﻘﺎﺭﺋﲔ ﻛﺎﻥ ﳏﺴﻨﺎ ﻓﻴﻤﺎ ﻗﺮﺃﻩ‪ ،‬ﻭﻋﻠﻞ ﺫﻟﻚ‪ :‬ﺑﺄﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻬﻠﻜﻮﺍ‪.‬‬
‫)‪(5‬‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺣﺬﻳﻔﺔ ﻟﻌﺜﻤﺎﻥ )‪ " (4‬ﺃﺩﺭﻙ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻻ ﲣﺘﻠﻒ ﰲ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺎ ﺍﺧﺘﻠﻒ‬
‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6‬‬
‫ﳜﺘﻠﻔﻮﻥ ﰲ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﳌﺎ ﺭﺃﻯ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ‬ ‫ﻗﺒﻠﻬﻢ "‬ ‫ﻓﻴﻪ ﺍﻷﻣﻢ‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ‪‬ﻰ ﻋﻨﻪ ﺍﻟﻨﱯ )‪. r (10) (9‬‬

‫)‪ (1‬ﺍﳊﺪﻳﺚ ﱂ ﺃﺟﺪﻩ ﰲ ﻣﺴﻠﻢ ‪ ،‬ﺇﳕﺎ ﻭﺟﺪﺗﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻨﺪ ﺃﲪﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳋﺼﻮﻣﺎﺕ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺬﻛﺮ ﰲ ﺍﻷﺷﺨﺎﺹ ‪ ،‬ﻭﺍﳋﺼﻮﻣﺔ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻴﻬﻮﺩ ‪ ،‬ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٧٠ /٥) (٢٤١٠‬ﻭﻗﺪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ‪ ،‬ﻭﺃﻃﺮﺍﻓﻪ ‪ (٥٠٦٢ ، ٣٤٧٦) :‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ؛ ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٤٥٦ ، ٤١٢ /١‬‬
‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺣﺠﺔ ‪.‬‬
‫)‪ (4‬ﻫﻮ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ :‬ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺳﻠﻢ ﻗﺪﳝﺎ ﲟﻜﺔ ‪ ،‬ﻭﻫﺎﺟﺮ ﺇﱃ‬
‫ﺍﳊﺒﺸﺔ ﺍﳍﺠﺮﺗﲔ ‪ ،‬ﻭﻗﺪ ﺗﺰﻭﺝ ﺭﻗﻴﺔ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻫﺎﺟﺮﺕ ﻣﻌﻪ ﺍﳍﺠﺮﺗﲔ‬
‫ﻟﻠﺤﺒﺸﺔ ‪ ،‬ﻭﳌﺎ ﻣﺎﺗﺖ ﺗﺰﻭﺝ ﺑﻌﺪﻫﺎ ﺃﻡ ﻛﻠﺜﻮﻡ ﺃﺧﺘﻬﺎ ‪ ،‬ﻓﺴﻤﻲ ﺑﺬﻱ ﺍﻟﻨﻮﺭﻳﻦ ‪ ،‬ﻭﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﻗﺪﻭﻣﻪ ﻣﻦ‬
‫ﺍﳊﺒﺸﺔ ‪ ،‬ﻭﺍﺷﺘﻐﻞ ﺑﺘﻤﺮﻳﺾ ﺭﻗﻴﺔ ﻋﻦ ﺷﻬﻮﺩ ﺑﺪﺭ ‪ ،‬ﻓﺄﺳﻬﻢ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻌﺪﻩ ﻣﻦ‬
‫ﺃﻫﻞ ﺑﺪﺭ ‪ ،‬ﻭﺷﻬﺪ ﺃﺣﺪﺍ ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ ‪ ،‬ﻭﺑﺎﻳﻊ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺍﳊﺪﻳﺒﻴﺔ ‪،‬‬
‫ﻓﻜﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺠﺮﺓ ‪ ،‬ﻭﺟﻬﺰ ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓ ﻣﻦ ﻣﺎﻟﻪ ‪ ،‬ﻭﺟﺎﺀ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ ﺣﻴﻨﺌﺬ ﻭﺿﻌﻬﺎ ﰲ ﺣﺠﺮ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻣﺎ ﺿﺮ ﻋﺜﻤﺎﻥ ﻣﺎ ﻓﻌﻞ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻴﻮﻡ "‬
‫ﻭﻋﺪﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﻬﺮﺑﺎﳊﻴﺎﺀ ﻭﺍﻟﻜﺮﻡ ‪،‬‬
‫ﻭﻭﺭﺩﺕ ﰲ ﻓﻀﻠﻪ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ‪ ،‬ﺍﺧﺘﺎﺭﻩ ﺃﻫﻞ ﺍﻟﺸﻮﺭﻯ ﻟﻠﺨﻼﻓﺔ ﺑﻌﺪ ﻋﻤﺮ ‪ ،‬ﰒ ﻗﺘﻞ ﻣﻈﻠﻮﻣﺎﻋﺎﻡ )‪ ٣٥‬ﻟﻠﻬﺠﺮﺓ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(٨٤ -٥٣ /٣‬؛ ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (٢٢٣ -١٩٩ /٧‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺧﺘﻠﻔﺖ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺍﻷﻣﺔ ﻗﺒﻠﻬﻢ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﺍﻷﻣﻢ ﻣﻦ ﻗﺒﻠﻬﻢ ‪.‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﻟﻔﻈﻪ ‪ " :‬ﺃﺩﺭﻙ ﻫﺬﻩ ﺍﻷﻣﺔ ﻗﺒﻞ ﺃﻥ ﳜﺘﻠﻔﻮﺍ ﺍﺧﺘﻼﻑ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ " ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ‬
‫ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺑﺎﺏ ﲨﻊ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٤٩٨٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (١١ /٨‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ ﻁ( ‪ :‬ﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻨﻪ ‪.‬‬

‫‪١١٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺄﻓﺎﺩ ﺫﻟﻚ ﺑﺸﻴﺌﲔ‪ :‬ﺃﺣﺪﳘﺎ ‪ :‬ﲢﺮﱘ ﺍﻻﺧﺘﻼﻑ ﰲ ﻣﺜﻞ ﻫﺬﺍ‪.‬‬

‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺍﻻﻋﺘﺒﺎﺭ ﲟﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﺍﳊﺬﺭ ﻣﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻛﺜﺮ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻷﻣﺔ ﺍﻟﺬﻱ ﻳﻮﺭﺙ ﺍﻷﻫﻮﺍﺀ؛ ﲡﺪﻩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﺮﺏ‪،‬‬
‫ﻭﻫﻮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺨﺘﻠﻔﲔ ﻣﺼﻴﺒﺎ ﻓﻴﻤﺎ ﻳﺜﺒﺘﻪ‪ ،‬ﺃﻭ ﰲ ﺑﻌﻀﻪ ﳐﻄﺌﺎ ﰲ ﻧﻔﻲ ﻣﺎ‬
‫ﻋﻠﻴﻪ ﺍﻵﺧﺮ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﺎﺭﺋﲔ ﻛﻞ ﻣﻨﻬﻤﺎ ﻛﺎﻥ ﻣﺼﻴﺒﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﳊﺮﻑ ﺍﻟﺬﻱ ﻋﻠﻤﻪ‪ ،‬ﳐﻄﺌﺎ‬
‫ﰲ ﻧﻔﻲ ﺣﺮﻑ ﻏﲑﻩ؛ ﻓﺈﻥ ﺃﻛﺜﺮ ﺍﳉﻬﻞ ﺇﳕﺎ ﻳﻘﻊ ﰲ ﺍﻟﻨﻔﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﺤﻮﺩ ﻭﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﻻ ﰲ‬
‫ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻷﻥ ﺇﺣﺎﻃﺔ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﻳﺜﺒﺘﻪ ﺃﻳﺴﺮ ﻣﻦ ﺇﺣﺎﻃﺘﻪ ﲟﺎ ﻳﻨﻔﻴﻪ ﻭﳍﺬﺍ ‪‬ﻴﺖ ﻫﺬﻩ )‪ (1‬ﺍﻷﻣﺔ‬
‫ﺃﻥ ﺗﻀﺮﺏ ﺁﻳﺎﺕ ﺍﷲ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ؛ ﻷﻥ ﻣﻀﻤﻮﻥ ﺍﻟﻀﺮﺏ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺈﺣﺪﻯ ﺍﻵﻳﺘﲔ ﻭﺍﻟﻜﻔﺮ‬
‫ﺑﺎﻷﺧﺮﻯ ‪ -‬ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺃﻥ ﺑﻴﻨﻬﻤﺎ ﺗﻀﺎﺩﺍ ‪ -‬ﺇﺫ ﺍﻟﻀﺪﺍﻥ ﻻ ﳚﺘﻤﻌﺎﻥ‪.‬‬
‫ﻭﻣﺜﻞ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺑﺎﺡ ﺍﻷﻧﺼﺎﺭﻱ )‪ (2‬ﺃﻥ ﻋﺒﺪ ﺍﷲ‬
‫ﺃﺻﻮﺍﺕ ﺭﺟﻠﲔ‬ ‫)‪(5‬‬
‫ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻮﻣﺎ‪ ،‬ﻓﺴﻤﻊ‬ ‫)‪(4‬‬
‫ﻗﺎﻝ‪ } :‬ﻫﺠﺮﺕ‬ ‫)‪(3‬‬
‫ﺑﻦ ﻋﻤﺮﻭ‬
‫ﺍﺧﺘﻠﻔﺎ ﰲ ﺁﻳﺔ‪ ،‬ﻓﺨﺮﺝ ﻋﻠﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻌﺮﻑ ﰲ ﻭﺟﻬﻪ ﺍﻟﻐﻀﺐ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﺇﳕﺎ ﻫﻠﻚ ﻣﻦ‬
‫ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻣﻦ ﺍﻷﻣﻢ )‪ (6‬ﺑﺎﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﻜﺘﺎﺏ { )‪. (7‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻫﻼﻙ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺑﺄﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻜﺘﺎﺏ ﺳﺒﺐ‬ ‫ﻓﻌﻠﻞ ﻏﻀﺒﻪ ‪r‬‬

‫)‪ (1‬ﰲ )ﺃ ﻁ( ﺳﻘﻄﺖ ‪ :‬ﻫﺬﻩ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺧﺎﻟﺪ ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﺑﺎﺡ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺪﱐ ‪ ،‬ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻭﺛﻘﺔ ﺍﻟﻌﺠﻠﻲ ﻭﺍﺑﻦ ﺳﻌﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ‬
‫ﺗﻮﰲ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ )‪ ٩٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(٢١٢ /٧‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/٥‬‬
‫‪) ، (٢٠٧‬ﺕ ‪. (٣٥٧‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﺑﻦ ﻋﻤﺮ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ﻓﺎﻟﺼﺤﻴﺢ ‪ :‬ﺍﺑﻦ ﻋﻤﺮﻭ ‪.‬‬
‫)‪ (4‬ﺃﻱ ﺫﻫﺒﺖ ﰲ ﺍﳍﺎﺟﺮﺓ ‪ ،‬ﻭﻫﻲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻋﻨﺪ ﺍﺷﺘﺪﺍﺩ ﺍﳊﺮ ‪ .‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻫـ ﺝ ﺭ( ‪.(٦٩٠) ،‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺴﻤﻌﺖ ‪ .‬ﻟﻜﻨﻪ ﰲ ﻣﺴﻠﻢ )ﻓﺴﻤﻊ( ﻛﺎﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (6‬ﻣﻦ ﺍﻷﻣﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪ .‬ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺨﲔ ‪.‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٠٥٣ /٤) ، (٢٦٦٦‬‬
‫)‪ (8‬ﰲ )ﺃ ﺝ ﺩ ﻁ( ‪ :‬ﺃﺳﻘﻂ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﻛﺎﻥ ﺳﺒﺐ ﻫﻼﻙ ﻣﻦ ﻗﺒﻠﻨﺎ ‪.‬‬

‫‪١١٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻮﺟﺐ ﳎﺎﻧﺒﺔ ﻃﺮﻳﻘﻬﻢ ﰲ ﻫﺬﺍ ﻋﻴﻨﺎ‪ ،‬ﻭﰲ ﻏﲑﻩ ﻧﻮﻋﺎ )‪. (1‬‬
‫ﻭﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﺴﻤﺎﻥ‪:‬‬
‫‪`tB žwÎ) ÇÊÊÑÈ šúüÏÿÎ=tGøƒèC tbqä9#t“tƒ Ÿwur‬‬ ‫ﺃﺣﺪﳘﺎ ‪ :‬ﻳﺬﻡ )‪ (2‬ﺍﻟﻄﺎﺋﻔﺘﲔ ﲨﻴﻌﺎ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪} :‬‬

‫‪y7Ï9ºsŒ‬‬ ‫‘§‪ (3) { 4 y7•/u‘ zMÏm‬ﻓﺠﻌﻞ ﺃﻫﻞ ﺍﻟﺮﲪﺔ ﻣﺴﺘﺜﻨﲔ ﻣﻦ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪ (4) { ÇÊÐÏÈ 7‰‹Ïèt/ ¥-$s)Ï© ’Å"s9 É=»tGÅ3ø9$# ’Îû (#qàÿn=tF÷z$# tûïÏ%©!$# ¨bÎ)ur 3 Èd,ysø9$$Î/ |=»tFÅ6ø9$# tA¨“tR ©!$# ¨br'Î/‬ﻭﻛﺬﻟﻚ‬
‫)‪(5‬‬
‫ﻗﻮﻟﻪ‪{ 3 óOßgoY÷•t/ $J‹øót/ ÞOù=Ïèø9$# ãNèduä!%y` $tB ω÷èt/ .`ÏB žwÎ) |=»tGÅ3ø9$# (#qè?ré& šúïÏ%©!$# y#n=tF÷z$# $tBur } :‬‬

‫ﻭﻗﻮﻟـﻪ‪ (6) { 4 àM»oYÉi•t6ø9$# æLèeuä!%y` $tB ω÷èt/ .`ÏB (#qàÿn=tF÷z$#ur (#qè%§•xÿs? tûïÏ%©!$%x. (#qçRqä3s? Ÿwur } :‬ﻭﻗﻮﻟـﻪ‪:‬‬

‫} )‪. (7) { 4 >äóÓx« ’Îû öNåk÷]ÏB |Mó¡©9 $Yèu‹Ï© (#qçR%x.ur öNåks]ƒÏŠ (#qè%§•sù tûïÏ%©!$# ¨bÎ‬‬

‫‪4’n<Î) uä!$ŸÒøót7ø9$#ur nour#y‰yèø9$# ãNßgoY÷•t/ $oY÷ƒt•øîr'sù‬‬ ‫ﺍﺧﺘﻼﻑ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻘﻮﻟﻪ‪} :‬‬ ‫)‪(8‬‬
‫ﻭﻛﺬﻟﻚ ﻭﺻﻒ‬

‫‪. (9) { ÇÊÍÈ šcqãèoYóÁtƒ (#qçR$Ÿ2 $yJÎ/ ª!$# ÞOßgã¤Îm6t^ム|’ôqy™ur 4 ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ‬‬

‫‪ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ 4’n<Î) uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNæhuZ÷•t/ $uZøŠs)ø9r&ur‬‬ ‫ﻭﻭﺻﻒ )‪ (10‬ﺍﺧﺘﻼﻑ ﺍﻟﻴﻬﻮﺩ ﺑﻘﻮﻟﻪ‪} :‬‬

‫)‪ (1‬ﻳﻌﲏ ‪ :‬ﺃﻧﻪ ﲡﺐ ﳎﺎﻧﺒﺔ ﻃﺮﻳﻘﻬﻢ ﰲ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﺼﺎ ﻭﺗﻌﻴﻴﻨﺎ ‪ ،‬ﻭﻏﲑﻩ ﲡﺐ ﳎﺎﻧﺒﺘﻬﻢ ﻓﻴﻪ ﻟﻌﻤﻮﻡ ﺍﻟﻨﻬﻲ ﰲ‬
‫ﻧﺼﻮﺹ ﺃﺧﺮﻯ ﻭﻻﻧﺪﺭﺍﺝ ﻗﺎﻋﺪﺓ ﺍﻟﻘﻴﺎﺱ ﰲ ﺍﻟﻨﻬﻲ ﻋﻤﺎ ﱂ ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻭﺭﺩﺕ ﻧﺼﻮﺹ ﰲ ﻋﻤﻮﻡ‬
‫ﺍﻟﻨﻬﻲ ‪ ،‬ﻭﻧﺼﻮﺹ ﺧﺼﺼﺖ ﺃﺷﻴﺎﺀ ‪ ،‬ﻭﻗﺪ ﻓﺼﻠﻬﺎ ﺍﳌﺆﻟﻒ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﻠﻪ ‪ ،‬ﺑﻞ ﻫﻲ ﻣﺪﺍﺭ ﺍﻟﺒﺤﺚ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﻪ ﻳﺬﻡ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻫﻮﺩ ‪ :‬ﻣﻦ ﺍﻵﻳﺘﲔ ‪. ١١٩ ، ١١٨‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٧٦‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ١٩‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ١٠٥‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ١٥٩‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﺧﻠﻂ ﺍﻟﻨﺎﺳﺦ ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ١٤‬ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﻭﺍﻟﱵ ﺑﻌﺪﻫﺎ ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٤‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٤‬‬
‫)‪ (10‬ﻭﻭﺻﻒ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫‪١١٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪¥>÷“Ïm ‘@ä. ( #\•ç/ã— öNæhuZ÷•t/ Oèdt•øBr& (#þqãè©Üs)tGsù‬‬ ‫‪ (1) { 4 ª!$# $ydr'xÿôÛr& É>ö•ysù=Ïj9 #Y‘$tR (#r߉s%÷rr& !$yJ¯=ä. 4‬ﻭﻗﺎﻝ‪} :‬‬

‫‪. (2) { ÇÎÌÈ tbqãmÌ•sù öNÍkö‰y‰s9 $yJÎ/‬‬

‫)‪(3‬‬
‫ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ؛ ﻗﺎﻝ‪:‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﱯ ‪ r‬ﳌﺎ ﻭﺻﻒ ﺃﻥ ﺍﻷﻣﺔ ﺗﻔﺘﺮﻕ‬
‫ﻭﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ‪ } :‬ﻣﻦ ﻛﺎﻥ‬ ‫)‪(5) (4‬‬
‫} ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﳉﻤﺎﻋﺔ {‬

‫ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻭﺃﺻﺤﺎﰊ { )‪. (7) (6‬‬

‫ﻓﺒﲔ‪ :‬ﺃﻥ ﻋﺎﻣﺔ ﺍﳌﺨﺘﻠﻔﲔ ﻫﺎﻟﻜﻮﻥ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﺇﻻ ﻓﺮﻗﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻣﻮﻡ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﻳﻜﻮﻥ ﺳﺒﺒﻪ ﺗﺎﺭﺓ‪ :‬ﻓﺴﺎﺩ ﺍﻟﻨﻴﺔ؛ ﳌﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻣﻦ‬
‫ﺍﻟﺒﻐﻲ ﻭﺍﳊﺴﺪ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻌﻠﻮ ﰲ ﺍﻷﺭﺽ )‪ (8‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻴﺠﺐ )‪ (9‬ﻟﺬﻟﻚ ﺫﻡ ﻗﻮﻝ ﻏﲑﻫﺎ‪ ،‬ﺃﻭ‬
‫ﻓﻌﻠﻪ‪ ،‬ﺃﻭ ﻏﻠﺒﺘﻪ ﻟﻴﺘﻤﻴﺰ )‪ (10‬ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﳛﺐ ﻗﻮﻝ ﻣﻦ ﻳﻮﺍﻓﻘﻪ ﰲ ﻧﺴﺐ ﺃﻭ ﻣﺬﻫﺐ )‪ (11‬ﺃﻭ ﺑﻠﺪ ﺃﻭ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٤‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ٥٣‬‬
‫)‪ (3‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﺘﻔﺘﺮﻕ ‪.‬‬
‫)‪ (4‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪ ، (٣٩٩٣‬ﺃﲪﺪ )‪. (١٤٥/٣‬‬
‫)‪ (5‬ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﳌﺰﻳﺪ ﺍﻟﻔﺎﺋﺪﺓ ﺭﺍﺟﻊ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﰲ ﺳﻠﺴﻠﺔ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ )ﺝ‪ ، (١‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٢٠٤‬ﺣﻮﻝ ﺍﳊﺪﻳﺚ ‪ ،‬ﺧﺎﺻﺔ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‬
‫‪ " :‬ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ ‪ " . .‬ﺇﱁ ‪ .‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻟﻒ ﻛﻤﺎ ﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ‬
‫ﺍﳌﺴﺘﺪﺭﻙ )‪ (١٢٩ -١٢٨ /١‬ﻣﻦ ﻃﺮﻕ ﻳﻌﻀﺪ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ‪ .‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪ " :‬ﻫﺬﻩ ﺃﺳﺎﻧﻴﺪ ﺗﻘﺎﻡ ‪‬ﺎ ﺍﳊﺠﺔ ﰲ‬
‫ﺗﺼﺤﻴﺢ ﺍﳊﺪﻳﺚ " )‪. (١٢٨ /١‬‬
‫)‪ (6‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ )‪. (٢٦٤١‬‬
‫)‪ (7‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﻳﺎﺩﺓ ‪ :‬ﺑﺎﻟﻔﺴﺎﺩ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻴﺠﺐ ﻟﺬﻟﻚ ﺫﻡ ﻗﻮﻝ ﻏﲑﻩ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻴﺘﻤﻴﺰ ‪.‬‬
‫)‪ (11‬ﺃﻭ ﻣﺬﻫﺐ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬

‫‪١١٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺻﺪﺍﻗﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﳌﺎ ﰲ ﻗﻴﺎﻡ ﻗﻮﻟﻪ ﻣﻦ ﺣﺼﻮﻝ ﺍﻟﺸﺮﻑ ﻭﺍﻟﺮﺋﺎﺳﺔ )‪ (1‬ﻭﻣﺎ ﺃﻛﺜﺮ ﻫﺬﺍ ﻣﻦ ﺑﲏ‬
‫ﺁﺩﻡ‪ ،‬ﻭﻫﺬﺍ ﻇﻠﻢ‪.‬‬
‫ﻭﻳﻜﻮﻥ ﺳﺒﺒﻪ ‪ -‬ﺗﺎﺭﺓ ‪ (2) -‬ﺟﻬﻞ ﺍﳌﺨﺘﻠﻔﲔ ﲝﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺯﻋﺎﻥ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺍﳉﻬﻞ‬
‫)‪(3‬‬
‫ﺃﺣﺪﳘﺎ ﲟﺎ ﻣﻊ ﺍﻵﺧﺮ ﻣﻦ ﺍﳊﻖ‪ :‬ﰲ‬ ‫ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻳﺮﺷﺪ ﺑﻪ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﺟﻬﻞ‬
‫ﺍﳊﻜﻢ‪ ،‬ﺃﻭ ﰲ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﳌﺎ ﲟﺎ ﻣﻊ ﻧﻔﺴﻪ ﻣﻦ ﺍﳊﻖ ﺣﻜﻤﺎ ﻭﺩﻟﻴﻼ‪.‬‬
‫‪tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur‬‬ ‫ﻭﺍﳉﻬﻞ ﻭﺍﻟﻈﻠﻢ‪ :‬ﳘﺎ ﺃﺻﻞ ﻛﻞ ﺷﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪. (5) (4) { ÇÐËÈ Zwqßgy_ $YBqè=sß‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺣﺼﻮﻝ ﺍﻟﺸﺮﻑ ﻭﺍﻟﺮﺋﺎﺳﺔ ﻟﻪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﺎﺭﺓ ﺃﺧﺮﻯ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺟﻬﻞ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ ‪. ٧٢ :‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪ :‬ﺍﻵﻳﺔ ‪. ٧٢‬‬

‫‪١٢٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻧﻮﺍﻉ ﺍﻻﺧﺘﻼﻑ‬
‫ﺃﻣﺎ ﺃﻧﻮﺍﻋﻪ‪ :‬ﻓﻬﻮ )‪ (1‬ﰲ ﺍﻷﺻﻞ ﻗﺴﻤﺎﻥ‪ :‬ﺍﺧﺘﻼﻑ ﺗﻨﻮﻉ )‪ (2‬ﻭﺍﺧﺘﻼﻑ ﺗﻀﺎﺩ‪.‬‬
‫ﻭﺍﺧﺘﻼﻑ ﺍﻟﺘﻨﻮﻉ ﻋﻠﻰ ﻭﺟﻮﻩ‪ :‬ﻣﻨﻪ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﻮﻟﲔ ﺃﻭ ﺍﻟﻔﻌﻠﲔ ﺣﻘﺎ‬
‫)‪(3‬‬
‫ﻣﺸﺮﻭﻋﺎ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﱵ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺣﱴ ﺯﺟﺮﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻭﻗﺎﻝ‪ } :‬ﻛﻼﻛﻤﺎ ﳏﺴﻦ { )‪. (5) (4‬‬
‫ﻭﻣﺜﻠﻪ ﺍﺧﺘﻼﻑ ﺍﻷﻧﻮﺍﻉ ﰲ ﺻﻔﺔ ﺍﻷﺫﺍﻥ‪ ،‬ﻭﺍﻹﻗﺎﻣﺔ‪ ،‬ﻭﺍﻻﺳﺘﻔﺘﺎﺡ‪ ،‬ﻭﺍﻟﺘﺸﻬﺪﺍﺕ‪ ،‬ﻭﺻﻼﺓ‬
‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6‬‬
‫ﲨﻴﻌﻪ‪،‬‬ ‫ﺷﺮﻉ‬ ‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻗﺪ‬ ‫ﺍﳋﻮﻑ‪ ،‬ﻭﺗﻜﺒﲑﺍﺕ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺗﻜﺒﲑﺍﺕ ﺍﳉﻨﺎﺯﺓ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻳﻘﺎﻝ ﺇﻥ ﺑﻌﺾ ﺃﻧﻮﺍﻋﻪ ﺃﻓﻀﻞ‪.‬‬
‫ﰒ ﳒﺪ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺔ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻻﺧﺘﻼﻑ؛ ﻣﺎ ﺃﻭﺟﺐ ﺍﻗﺘﺘﺎﻝ ﻃﻮﺍﺋﻒ ﻣﻨﻬﻢ )‪ (9‬ﻋﻠﻰ‬
‫ﺷﻔﻊ ﺍﻹﻗﺎﻣﺔ ﻭﺇﻳﺜﺎﺭﻫﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻋﲔ ﺍﶈﺮﻡ ﻭﻣﻦ ﱂ ﻳﺒﻠﻎ ﻫﺬﺍ ﺍﳌﺒﻠﻎ؛ ﻓﺘﺠﺪ ﻛﺜﲑﺍ‬
‫)‪(12‬‬ ‫)‪(11‬‬ ‫)‪(10‬‬
‫ﺃﻭ ﺍﻟﻨﻬﻲ‬ ‫ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻵﺧﺮ‬ ‫ﺍﳍﻮﻯ ﻷﺣﺪ‬ ‫ﻣﻨﻬﻢ ﰲ ﻗﻠﺒﻪ ﻣﻦ‬
‫ﻋﻨﻪ‪ ،‬ﻣﺎ ﺩﺧﻞ )‪ (13‬ﺑﻪ ﻓﻴﻤﺎ ‪‬ﻰ ﻋﻨﻪ ﺍﻟﻨﱯ ‪. r‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻣﺎ ﺃﻧﻮﺍﻉ ﺍﻻﺧﺘﻼﻑ ﻓﻬﻲ ﰲ ﺍﻷﺻﻞ ﻗﺴﻤﺎﻥ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ ﻁ( ﺑﻨﻮﻉ ‪ .‬ﻭﰲ )ﺝ ﺩ( ‪ :‬ﻧﻮﻉ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﱴ ﺯﺟﺮﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﻻﺧﺘﻼﻑ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳋﺼﻮﻣﺎﺕ )‪ ، (٢٢٧٩‬ﺃﲪﺪ )‪. (٤٠٥/١‬‬
‫)‪ (5‬ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻢ )‪ (٢٤١٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ ) (6‬ﺃ ﺏ ﻁ( ‪ :‬ﺍﳉﻨﺎﺋﺰ ‪.‬‬
‫)‪ (7‬ﻗﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﺷﺮﺡ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻛﺎﺧﺘﻼﻓﻬﻢ ‪.‬‬
‫)‪ (10‬ﻣﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (11‬ﰲ )ﻁ( ﻷﺟﻞ ‪.‬‬
‫)‪ (12‬ﰲ )ﺩ ﺝ ﻁ( ‪ :‬ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (13‬ﰲ )ﻁ( ‪ :‬ﻓﺄﺩﺧﻞ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻨﻪ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻛﻞ ﻣﻦ ﺍﻟﻘﻮﻟﲔ ﻫﻮ ﰲ )‪ (1‬ﻣﻌﲎ ﻗﻮﻝ ﺍﻵﺧﺮ؛ ﻟﻜﻦ ﺍﻟﻌﺒﺎﺭﺗﺎﻥ ﳐﺘﻠﻔﺘﺎﻥ‪،‬‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺍﻷﺩﻟﺔ‪ ،‬ﻭﺍﻟﺘﻌﺒﲑ ﻋﻦ‬ ‫ﻭﺻﻴﻎ‬ ‫ﻛﻤﺎ ﻗﺪ ﳜﺘﻠﻒ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻭﺩ‬
‫ﺍﳌﺴﻤﻴﺎﺕ‪ ،‬ﻭﺗﻘﺴﻴﻢ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﰒ ﺍﳉﻬﻞ ﺃﻭ ﺍﻟﻈﻠﻢ )‪ (4‬ﳛﻤﻞ ﻋﻠﻰ ﲪﺪ )‪ (5‬ﺇﺣﺪﻯ‬
‫ﺍﳌﻘﺎﻟﺘﲔ ﻭﺫﻡ ﺍﻷﺧﺮﻯ‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻗﻮﻝ‬ ‫ﻟﻜﻦ ﻻ ﻳﺘﻨﺎﻓﻴﺎﻥ؛ ﻓﻬﺬﺍ ﻗﻮﻝ ﺻﺤﻴﺢ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﺍﳌﻌﻨﻴﺎﻥ ﻏﲑﻳﻦ‬
‫ﺻﺤﻴﺢ )‪ (8‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﲎ ﺃﺣﺪﳘﺎ ﻫﻮ ﻣﻌﲎ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﺍﳌﻨﺎﺯﻋﺎﺕ ﺟﺪﺍ )‪. (9‬‬

‫)‪(10‬‬
‫ﺃﻭ ﻗﻮﻡ ﻗﺪ ﺳﻠﻜﻮﺍ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ‪،‬‬ ‫ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﻃﺮﻳﻘﺘﺎﻥ ﻣﺸﺮﻭﻋﺘﺎﻥ‪ ،‬ﻭﺭﺟﻞ‬
‫ﻭﺁﺧﺮﻭﻥ ﻗﺪ ﺳﻠﻜﻮﺍ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻛﻼﳘﺎ ﺣﺴﻦ ﰲ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﰒ ﺍﳉﻬﻞ ﺃﻭ ﺍﻟﻈﻠﻢ‪ :‬ﳛﻤﻞ ﻋﻠﻰ ﺫﻡ )‪ (11‬ﺇﺣﺪﳘﺎ )‪ (12‬ﺃﻭ ﺗﻔﻀﻴﻠﻬﺎ ﺑﻼ ﻗﺼﺪ ﺻﺎﱀ‪ ،‬ﺃﻭ ﺑﻼ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﰲ ﺍﳌﻌﲎ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﰲ ﺍﻟﻮﺍﻗﻊ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﻟﺘﻌﺮﻳﻔﺎﺕ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻭﺻﻮﻍ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﻁ( ‪ :‬ﲪﻞ ‪ .‬ﻭﻫﻮ ﺑﻌﻴﺪ ‪.‬‬
‫)‪ (6‬ﻏﲑﻳﻦ ‪ .‬ﺃﻱ ‪ :‬ﻣﺘﻐﺎﻳﺮﻳﻦ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺫﺍﻙ ‪.‬‬
‫)‪ (8‬ﻗﻮﻟﻪ ‪ :‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺻﺤﻴﺢ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺏ ﺝ ﺩ ﻁ( ‪.‬‬
‫)‪ (9‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺍﺧﺘﻼﻑ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻻ ﻳﺼﻠﲔ ﺃﺣﺪ ﺍﻟﻌﺼﺮ ﺇﻻ ﰲ ﺑﲏ‬
‫ﻗﺮﻳﻈﺔ " ‪ ،‬ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻬﻢ ﻣﻨﻬﺎ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ ﻭﻟﻮ ﺧﺮﺝ ﻣﻨﻬﺎ ﺃ‪‬ﺎ ﻻ ﺑﺪ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ ﻭﻟﻮ ﺧﺮﺝ ﻭﻗﺘﻬﺎ ‪ ،‬ﻓﻠﻢ ﻳﺼﻠﻬﺎ ﺇﻻ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﻓﻬﻤﻮﺍ ﻣﻦ ﺍﻷﻣﺮ‬
‫ﻭﺟﻮﺏ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺑﲏ ﻗﺮﻳﻈﺔ ‪ ،‬ﻭﺻﻠﻮﻫﺎ ﰲ ﻭﻗﺘﻬﺎ ﻗﺒﻞ ﻭﺻﻮﳍﻢ ﺑﲏ ﻗﺮﻳﻈﺔ؛ ﻷ‪‬ﻢ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﻮﺻﻮﻝ ﻗﺒﻞ‬
‫ﻓﻮﺍﺕ ﺍﻟﻮﻗﺖ ‪ ،‬ﻭﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ ﺃﺻﺎﺏ ﰲ ﺍﺟﺘﻬﺎﺩﻩ ﻭﻋﻤﻠﻪ ﻭﺳﻴﺄﰐ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ﻋﻦ ﻫﺬﺍ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻟﻜﻦ ﻗﺪ ﺳﻠﻚ ﺭﺟﻞ ﺃﻭ ﻗﻮﻡ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﻋﺪﻡ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺣﺪﳘﺎ ‪ ،‬ﺃﻭ ﺗﻔﻀﻴﻠﻪ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻠﻢ‪ ،‬ﺃﻭ ﺑﻼ ﻧﻴﺔ ﻭﺑﻼ ﻋﻠﻢ )‪. (1‬‬

‫ﻭﺃﻣﺎ ﺍﺧﺘﻼﻑ ﺍﻟﺘﻀﺎﺩ ﻓﻬﻮ‪ :‬ﺍﻟﻘﻮﻻﻥ ﺍﳌﺘﻨﺎﻓﻴﺎﻥ‪ :‬ﺇﻣﺎ ﰲ ﺍﻷﺻﻮﻝ ﻭﺇﻣﺎ ﰲ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻋﻨﺪ‬
‫ﺍﳉﻤﻬﻮﺭ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ‪ " :‬ﺍﳌﺼﻴﺐ ﻭﺍﺣﺪ "‪ ،‬ﻭﺇﻻ ﻓﻤﻦ ﻗﺎﻝ‪ " :‬ﻛﻞ ﳎﺘﻬﺪ ﻣﺼﻴﺐ " ﻓﻌﻨﺪﻩ‪:‬‬
‫)‪(2‬‬
‫ﻣﻦ ﺑﺎﺏ ﺍﺧﺘﻼﻑ ﺍﻟﺘﻨﻮﻉ‪ ،‬ﻻ ﺍﺧﺘﻼﻑ ﺍﻟﺘﻀﺎﺩ ﻓﻬﺬﺍ ﺍﳋﻄﺐ ﻓﻴﻪ ﺃﺷﺪ؛ ﻷﻥ ﺍﻟﻘﻮﻟﲔ‬ ‫ﻫﻮ‬
‫)‪(3‬‬
‫ﺣﻖ‬ ‫ﻳﺘﻨﺎﻓﻴﺎﻥ؛ ﻟﻜﻦ ﳒﺪ ﻛﺜﲑﺍ ﻣﻦ ﻫﺆﻻﺀ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻣﻊ ﻣﻨﺎﺯﻋﻪ ﻓﻴﻪ‬
‫ﻣﺎ‪ ،‬ﺃﻭ ﻣﻌﻪ ﺩﻟﻴﻞ ﻳﻘﺘﻀﻲ ﺣﻘﺎ ﻣﺎ‪ ،‬ﻓﲑﺩ ﺍﳊﻖ ﰲ ﺍﻷﺻﻞ ﻫﺬﺍ )‪ (4‬ﻛﻠﻪ‪ ،‬ﺣﱴ ﻳﺒﻘﻰ ﻫﺬﺍ ﻣﺒﻄﻼ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻛﻤﺎ ﺭﺃﻳﺘﻪ ﻟﻜﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﻭﻝ ﻣﺒﻄﻼ ﰲ ﺍﻷﺻﻞ‬ ‫ﰲ ﺍﻟﺒﻌﺾ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﺭﺃﻳﺘﻪ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺃﻭ ﻷﻛﺜﺮ‬ ‫ﻭﻛﻤﺎ‬ ‫ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ‪ :‬ﻓﺎﻷﻣﺮ ﻓﻴﻬﻢ ﻇﺎﻫﺮ‬
‫ﺍﳌﺘﺄﺧﺮﻳﻦ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻛﺬﻟﻚ )‪ (9‬ﺭﺃﻳﺖ ﺍﻻﺧﺘﻼﻑ ﻛﺜﲑﺍ ﺑﲔ ﺑﻌﺾ ﺍﳌﺘﻔﻘﻬﺔ‪ ،‬ﻭﺑﻌﺾ‬
‫ﺍﳌﺘﺼﻮﻓﺔ‪ ،‬ﻭﺑﲔ ﻓﺮﻕ )‪ (10‬ﺍﳌﺘﺼﻮﻓﺔ‪ ،‬ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ‪.‬‬
‫)‪(11‬‬
‫ﺑﻪ ﻣﻨﻔﻌﺔ ﻣﺎ ﺟﺎﺀ ﰲ‬ ‫ﻭﻣﻦ ﺟﻌﻞ ﺍﷲ ﻟﻪ ﻫﺪﺍﻳﺔ ﻭﻧﻮﺭﺍ ﺭﺃﻯ ﻣﻦ ﻫﺬﺍ ﻣﺎ ﻳﺘﺒﲔ ﻟﻪ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺑﻼ ﻋﻠﻢ ‪ .‬ﺳﺎﻗﻄﺔ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﻓﻴﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﻫﺬﺍ ﺍﻷﺻﻞ ﻛﻠﻪ ‪ .‬ﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ ‪ ،‬ﻭﻫﻮ ﺗﻔﺴﲑ ﻟﻠﻌﺒﺎﺭﺓ ﺗﺼﲑ ﺑﻪ ﺃﻭﺿﺢ ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ‬
‫ﻛﻠﻬﺎ ﻋﻠﻰ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (5‬ﺃﻱ ﰲ ﺑﻌﺾ ﺃﻗﻮﺍﻟﻪ ﻭﺣﺠﺠﻪ ﻭﻣﻨﺎﺯﻋﺎﺗﻪ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﺍﳊﻖ ﻣﻌﻪ ‪ ،‬ﻛﺒﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪.‬‬
‫)‪ (6‬ﺃﻱ ﺃﻥ ﺃﺻﻞ ﻗﻮﻟﻪ ﻭﺣﺠﺠﻪ ﻭﻣﻨﺎﺯﻋﺎﺗﻪ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳋﻄﺄ ﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻪ ﺷﻲﺀ ﻣﻦ ﺍﳊﻖ ﻳﻨﺒﻐﻲ ﺍﻻﻋﺘﺮﺍﻑ ﻟﻪ ﺑﻪ‬
‫ﻣﻊ ﺃﺻﻞ ﺍﳋﺎﻃﺊ ﻛﺄﻫﻞ ﺍﻟﺒﺪﻉ ‪.‬‬
‫)‪ (7‬ﺃﻱ ﺃﻥ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻇﺎﻫﺮ ﺑﻄﻼﻥ ﻗﻮﳍﻢ ﻭﻧﺰﺍﻋﻬﻢ؛ ﻟﻘﻴﺎﻡ ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻬﻢ ﻣﻦ ﺍﳊﻖ ﻣﺎ‬
‫ﻳﻠﺰﻡ ﺍﳋﺼﻢ ﺑﺎﻻﻋﺘﺮﺍﻑ ﳍﻢ ﺑﺎﳊﻖ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻭﻟﺬﻟﻚ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺬﻟﻚ ﺭﺃﻳﺖ ﻣﻨﻪ ﻛﺜﲑﺍ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﻭﻛﺬﻟﻚ ﺭﺃﻳﺘﻪ ﻻ ﺍﺧﺘﻼﻑ ‪ .‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (10‬ﻗﻮﻟﻪ ‪ :‬ﻭﺑﲔ ﻓﺮﻕ ﺍﳌﺘﺼﻮﻓﺔ ‪ .‬ﺳﺎﻗﻄﺔ ﰲ )ﺩ( ‪.‬‬
‫)‪ (11‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬

‫‪١٢٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ :‬ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﻫﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺤﻴﺤﻪ ﺗﻨﻜﺮ ﻫﺬﺍ‬
‫ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻟﻜﻦ ﻧﻮﺭ ﻋﻠﻰ ﻧﻮﺭ )‪. (2‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ‪ -‬ﺍﻟﺬﻱ ﲰﻴﻨﺎﻩ‪ :‬ﺍﺧﺘﻼﻑ ﺍﻟﺘﻨﻮﻉ ‪ -‬ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺨﺘﻠﻔﲔ ﻣﺼﻴﺐ ﻓﻴﻪ‬
‫ﺑﻼ ﺗﺮﺩﺩ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻡ ﻭﺍﻗﻊ ﻋﻠﻰ ﻣﻦ ﺑﻐﻰ ﻋﻠﻰ ﺍﻵﺧﺮ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﺩﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﲪﺪ ﻛﻞ‬
‫‪`ÏiB OçF÷èsÜs% $tB‬‬ ‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ ﰲ ﻣﺜﻞ ﺫﻟﻚ )‪ (3‬ﺇﺫﺍ ﱂ ﳛﺼﻞ )‪ (4‬ﺑﻐﻲ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪} :‬‬

‫‪. (5) { «!$# ÈbøŒÎ*Î6sù $ygÏ9qß¹é& #’n?tã ºpyJͬ!$s% $ydqßJçGò2t•s? ÷rr& >puZŠÏj9‬‬
‫ﻭﻗﺪ ﻛﺎﻧﻮﺍ )‪ (6‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻗﻄﻊ ﺍﻷﺷﺠﺎﺭ ﻓﻘﻄﻊ ﻗﻮﻡ ﻭﺗﺮﻙ ﺁﺧﺮﻭﻥ‪.‬‬
‫‪ÏQöqs)ø9$# ãNoYxî ÏmŠÏù ôMt±xÿtR øŒÎ) Ï^ö•ptø:$# ’Îû Èb$yJà6øts† øŒÎ) z`»yJøŠn=ß™ur yŠ¼ãr#yŠur‬‬ ‫ﻭﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪} :‬‬
‫)‪(7‬‬
‫‪{ 4 $VJù=Ïãur‬‬ ‫‪$VJõ3ãm $oY÷•s?#uä ˆxà2ur 4 z`»yJøŠn=ß™ $yg»oYôJ£gxÿsù‬‬ ‫‪ÇÐÑÈ šúïωÎg»x© öNÎgÏJõ3çtÎ: $¨Zà2ur‬‬

‫ﻓﺨﺺ ﺳﻠﻴﻤﺎﻥ ﺑﺎﻟﻔﻬﻢ ﻭﺃﺛﲎ ﻋﻠﻴﻬﻤﺎ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﻜﻢ‪.‬‬

‫)‪(1‬‬ ‫)‪(8‬‬
‫ﳌﻦ ﺻﻠﻰ ﺍﻟﻌﺼﺮ ﰲ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﳌﻦ‬ ‫‪-‬‬ ‫ﻭﻛﻤﺎ ﰲ ﺇﻗﺮﺍﺭ ﺍﻟﻨﱯ ‪ - r‬ﻳﻮﻡ ﺑﲏ ﻗﺮﻳﻈﺔ‬

‫)‪ (1‬ﺃﻱ ﺭﺩ ﺍﳊﻖ ﺍﻟﺬﻱ ﻣﻊ ﺍﳋﺼﻢ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ ﻭﺍﳋﺼﻮﻣﺔ ‪ ،‬ﺃﻭ ﺃ‪‬ﺎ ﺗﻨﻜﺮ ﺍﻻﺧﺘﻼﻑ ﺍﺑﺘﺪﺍﺀ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻣﻦ ﱂ ﳚﻌﻞ ﺍﷲ ﻟﻪ ﻧﻮﺭﺍ ﻓﻤﺎ ﻟﻪ ﻣﻦ ﻧﻮﺭ ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻟﻴﺴﺖ ﰲ ﺍﳌﺨﻄﻮﻃﺎﺕ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﺬﺍ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺇﺣﺪﺍﳘﺎ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺯﻳﺎﺩﺓ ﻭﺗﻐﻴﲑ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺣﻴﺚ ﻗﺎﻝ ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺣﺼﺎﺭ ﺑﲏ ﺍﻟﻨﻀﲑ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻗﻄﻊ‬
‫ﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻨﺨﻴﻞ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٧٩ ، ٧٨‬‬
‫)‪ (8‬ﺑﻨﻮ ﻗﺮﻳﻈﺔ ﻫﻢ ‪ :‬ﺣﻲ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻧﺰﻝ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺣﻮﻝ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻫﻢ ﺣﻠﻔﺎﺀ ﺍﻷﻭﺱ ﻭﳍﻢ ﻣﺰﺍﺭﻉ ﻭﻗﺼﻮﺭ ﻭﺣﺼﻮﻥ ﻗﺮﺏ‬
‫ﺍﳌﺪﻳﻨﺔ ‪ .‬ﻛﺎﻧﻮﺍ ﻗﺪ ﻭﺍﺩﻋﻬﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺃﻥ ﻻ ﳛﺎﺭﺑﻮﺍ ﻭﻻ ﳝﺎﻟﺌﻮﺍ ﻋﻠﻴﻪ ﻋﺪﻭﻩ ‪ ،‬ﻟﻜﻨﻬﻢ ﻧﻘﻀﻮﺍ‬
‫ﻋﻬﺪﻫﻢ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻇﺎﻫﺮﻭﺍ ﺍﻷﺣﺰﺍﺏ ﻣﻦ ﻣﺸﺮﻛﻲ ﻗﺮﻳﺶ ﻭﻏﻄﻔﺎﻥ ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺃﻓﺸﻞ ﺍﷲ ﺍﻷﺣﺰﺍﺏ ﻭﺃﺫﻫﺐ ﺭﳛﻬﻢ ﺟﺎﺀ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻷﻣﺮ ﻣﻦ ﺍﷲ ﺑﺄﻥ ﻳﺘﻮﺟﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﺇﱃ ﺑﲏ ﻗﺮﻳﻈﺔ ﻗﺒﻞ ﺃﻥ ﻳﻀﻌﻮﺍ ﺃﺳﻠﺤﺘﻬﻢ ‪ ،‬ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻻ ﻳﺼﻠﲔ ﺃﺣﺪ ﺍﻟﻌﺼﺮ ﺇﻻ‬
‫ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ " ﻓﺤﺎﺻﺮﻫﻢ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﱴ ﻧﺰﻟﻮﺍ ﻋﻠﻰ ﺣﻜﻢ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫﻓﺤﻜﻢ ﺑﺄﻥ ‪" :‬‬
‫ﺗﻘﺘﻞ ﻣﻘﺎﺗﻠﺘﻬﻢ ‪ ،‬ﻭﺗﺴﱮ ﺫﺭﺍﺭﻳﻬﻢ " ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻗﻀﻴﺖ ﲝﻜﻢ ﺍﷲ " ‪ .‬ﺍﻧﻈﺮ‬

‫‪١٢٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺧﺮﻫﺎ ﺇﱃ ﺃﻥ ﻭﺻﻞ ﺇﱃ ﺑﲏ ﻗﺮﻳﻈﺔ )‪. (2‬‬

‫)‪(3‬‬
‫ﻭﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪ } r‬ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﺍﳊﺎﻛﻢ ﻓﺄﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ‬

‫ﻓﻠﻪ ﺃﺟﺮ { )‪ .. (4‬ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ‪.‬‬

‫ﻭﺇﺫﺍ ﺟﻌﻠﺖ ﻫﺬﺍ )‪ (5‬ﻗﺴﻤﺎ ﺁﺧﺮ ﺻﺎﺭ ﺍﻻﺧﺘﻼﻑ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ )‪. (6‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﺍﳌﺬﻛﻮﺭ ﰲ ﻛﺘﺎﺏ ﺍﷲ‪ :‬ﻓﻬﻮ ﻣﺎ ﲪﺪ ﻓﻴﻪ ﺇﺣﺪﻯ‬
‫* ?‪$oYù=žÒsù ã@ß™”•9$# y7ù=Ï‬‬ ‫ﺍﻟﻄﺎﺋﻔﺘﲔ‪ ،‬ﻭﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻭﺫﻡ ﻓﻴﻪ ﺍﻷﺧﺮﻯ )‪ (7‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫ﺍﻟﻘﺼﺔ ﺑﻄﻮﳍﺎ ﰲ ‪ :‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪ . (٢٤٣ -٢٢٣/ ٣‬ﻭﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ‪ ،‬ﺑﺎﺏ ﻣﺮﺟﻊ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻷﺣﺰﺍﺏ ﻭﳐﺮﺟﻪ ﺇﱃ ﺑﲏ ﻗﺮﻳﻈﺔ ﻭﳏﺎﺻﺮﺗﻪ ﺇﻳﺎﻫﻢ ‪ .‬ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪-٤٠٧ /٧‬‬
‫‪. (٤١٦‬‬
‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﺃﻣﺮ ﺍﳌﻨﺎﺩﻱ ﻳﻨﺎﺩﻱ ‪ " :‬ﻻ ﻳﺼﻠﲔ ﺃﺣﺪ ﺍﻟﻌﺼﺮ ﺇﻻ ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ " ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (2‬ﻭﺫﻟﻚ ﺇﺷﺎﺭﺓ ﻟﻠﺤﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻗﻮﻟﻪ ‪ " :‬ﻻ ﻳﺼﻠﲔ ﺃﺣﺪ ﺍﻟﻌﺼﺮ‬
‫ﺇﻻ ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ " ‪ ،‬ﻓﺒﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺻﻠﻰ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﻼﺓ ﰲ ﻭﻗﺘﻬﺎ ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﺃﺧﺮﻭﻫﺎ ﺣﱴ ﻭﺻﻠﻮﺍ ﺇﱃ ﺑﲏ‬
‫ﻗﺮﻳﻈﺔ ﺑﻌﺪ ﻓﻮﺍﺕ ﻭﻗﺖ ﺍﻟﻌﺼﺮ ‪ ،‬ﻓﺄﻗﺮﻫﻢ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﲨﻴﻌﺎ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ )ﺍﻟﻈﻬﺮ( ﺑﺪﻝ‬
‫ﺍﻟﻌﺼﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﻮﻑ ‪ ،‬ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻄﺎﻟﺐ ﻭﺍﳌﻄﻠﻮﺏ ﺭﺍﻛﺒﺎ ﻭﺇﳝﺎﺀ ‪ ،‬ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ ، (٤٣٦ /٢) ، (٩٤٦‬ﻭﻃﺮﻑ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤١١٩‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ‪ ،‬ﺑﺎﺏ‬
‫ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻟﻐﺰﻭ ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (١٣٩١ /٣) ، (١٧٧٠‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﱂ ﻳﺼﺐ ‪ .‬ﺑﺪﻝ ‪ :‬ﻓﺄﺧﻄﺄ ‪.‬‬
‫)‪ (4‬ﺟﺎﺀ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺘﻔﻘﺎ ﻋﻠﻴﻪ ﺑﻠﻔﻆ ‪ " :‬ﺇﺫﺍ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﻓﺎﺟﺘﻬﺪ ﰒ ﺃﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ ‪ ،‬ﻭﺇﺫﺍ ﺣﻜﻢ ﻓﺎﺟﺘﻬﺪ ﰒ‬
‫ﺃﺧﻄﺄ ﻓﻠﻪ ﺃﺟﺮ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ‪ ،‬ﺑﺎﺏ ﺃﺟﺮ ﺍﳊﺎﻛﻢ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺻﺎﺏ ﺃﻭ ﺃﺧﻄﺄ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٧٣٥٢‬ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٣١٨ /١٣‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﺟﺮ ﺍﳊﺎﻛﻢ‬
‫ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺻﺎﺏ ﺃﻭ ﺃﺧﻄﺄ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٣٤٢ /٣) ، (١٧١٦‬‬
‫)‪ (5‬ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺘﻨﻮﻉ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺨﺘﻠﻔﲔ ﻓﻴﻪ ﻣﺼﻴﺒﺎ ‪.‬‬
‫)‪ (6‬ﻭﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻛﻤﺎ ﺑﻴﻨﻬﺎ ﺍﳌﺆﻟﻒ ﺗﻜﻮﻥ ﻫﻲ ‪) :‬ﺃ( ﻣﺎ ﻳﺬﻡ ﻓﻴﻪ ﻛﻼ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺍﳌﺘﻨﺎﺯﻋﺘﲔ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﺧﺘﻼﻑ‬
‫ﺍﻟﺘﻨﻮﻉ ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ‪) .‬ﺏ( ﻣﺎ ﻳﺬﻡ ﻓﻴﻪ ﺇﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺍﳌﺘﻨﺎﺯﻋﺘﲔ ‪ ،‬ﻭﲢﻤﺪ ﺍﻷﺧﺮﻯ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﺧﺘﻼﻑ‬
‫ﺍﻟﺘﻀﺎﺩ ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪) .‬ﺝ( ﻣﺎ ﳛﻤﺪ ﻓﻴﻪ ﻛﻼ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺍﳌﺘﻨﺎﺯﻋﺘﲔ ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ‪.‬‬
‫)‪ (7‬ﻭﺫﻡ ﻓﻴﻪ ﺍﻷﺧﺮﻯ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬

‫‪١٢٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪$tB ω÷èt/ .`ÏiB NÏdω÷èt/ .`ÏB tûïÏ%©!$# Ÿ@tGtGø%$# $tB ª!$# uä!$x© öqs9ur‬‬ ‫‪ (1) { ¢ <Ù÷èt/ 4’n?tã öNßgŸÒ÷èt/‬ﺇﱃ ﻗﻮﻟﻪ‪} :‬‬

‫`‪. (2) { (#qè=tGtGø%$# $tB ª!$# uä!$x© öqs9ur 4 t•xÿx. `¨B Nåk÷]ÏBur z`tB#uä ô`¨B Nåk÷]ÏJsù (#qàÿn=tG÷z$# Ç`Å3»s9ur àM»oYÉi•t6ø9$# ÞOßgø?uä!%y‬‬

‫ﻓﻘﻮﻟﻪ‪ (3) { 4 t•xÿx. `¨B Nåk÷]ÏBur z`tB#uä ô`¨B Nåk÷]ÏJsù (#qàÿn=tG÷z$# Ç`Å3»s9ur } :‬ﲪﺪ ﻹﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ‬

‫* ‪( öNÍkÍh5u‘ ’Îû (#qßJ|ÁtG÷z$# Èb$yJóÁyz Èb#x‹»yd‬‬ ‫‪ -‬ﻭﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ‪ -‬ﻭﺫﻡ ﻟﻶﺧﺮﻯ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪} :‬‬

‫)‪šúïÏ%©!$# ã@Åzô‰ãƒ ©!$# žcÎ‬‬ ‫}‬ ‫)‪(5‬‬

‫ﺇﱃ ﻗﻮﻟﻪ‬ ‫)‪(4‬‬
‫‪{ 9‘$¯R `ÏiB Ò>$uŠÏO öNçlm; ôMyèÏeÜè% (#rã•xÿŸ2 tûïÏ%©!$$sù‬‬

‫ﻣﻊ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﺫﺭ ‪ " t‬ﺃ‪‬ﺎ ﻧﺰﻟﺖ ﰲ‬ ‫)‪(6‬‬

‫‪{ ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãZtB#uä‬‬
‫)‪(10‬‬ ‫)‪(9‬‬ ‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺑﺎﺭﺯﻭﻫﻢ ﻣﻦ ﻗﺮﻳﺶ ﻭﻫﻢ‪:‬‬ ‫ﻭﻋﺒﻴﺪﺓ‬ ‫ﻭﲪﺰﺓ‬ ‫ﻳﻮﻡ ﺑﺪﺭ‪ :‬ﻋﻠﻲ‬ ‫ﺍﳌﻘﺘﺘﻠﲔ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﺮﺩ ﺍﻵﻳﺔ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٥٣‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٢٥٣ :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ ‪. ١٩ :‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﺮﺩ ﺍﻵﻳﺎﺕ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺎﺕ ‪. ٢٣ - ١٩‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺍﳌﻘﺎﺗﻠﲔ ‪ .‬ﺃﻭ ﺍﳌﻘﺘﻠﲔ ‪.‬‬
‫)‪ (8‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪ ،‬ﺭﺍﺑﻊ ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ ،‬ﻭﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ‬
‫ﺑﻌﺪ ﺧﺪﳚﺔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺑﻌﺪﻫﺎ ﻭﺑﻌﺪ ﺃﰊ ﺑﻜﺮ ﻭﻫﻮ ﺻﱯ ‪ ،‬ﺯﻭﺟﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﺑﻨﺘﻪ‬
‫ﻓﺎﻃﻤﺔ ‪ ،‬ﻭﺍﺳﺘﺨﻠﻔﻪ ﰲ ﻓﺮﺍﺷﻪ ﻳﻮﻡ ﺍﳍﺠﺮﺓ ﻋﻠﻰ ﻭﺩﺍﺋﻊ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺣﻀﺮ ﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺑﻠﻰ ﰲ ﺍﳊﺮﺏ ﻭﺍﳉﻬﺎﺩ ﻭﺍﳌﺒﺎﺭﺯﺓ ‪ ،‬ﻭﻓﺘﺢ ﺍﷲ ﻋﻠﻰ ﻳﺪﻳﻪ ﺧﻴﱪ ‪ ،‬ﺑﻮﻳﻊ ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪ ﻋﺜﻤﺎﻥ ﺣﱴ‬
‫ﻗﺘﻠﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻠﺠﻢ ﺳﻨﺔ )‪ ٤٠‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﺃﻗﻀﻰ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺃﻋﻠﻤﻬﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ، (٣٦٢ -٣٢٤ / ٧‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪. (٤٠ -١٩ /٣‬‬
‫)‪ (9‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺃﺧﻮﻩ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ‪ :‬ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ‪ ،‬ﺃﺳﻠﻢ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ‬
‫ﺍﻟﺒﻌﺜﺔ ﻓﻘﻮﻱ ﺟﺎﻧﺐ ﺍﳌﺴﻠﻤﲔ ﻷﻥ ﲪﺰﺓ ﻣﻦ ﺃﻋﺰ ﻗﺮﻳﺶ ﻭﺃﻗﻮﺍﻫﺎ ﺷﻜﻴﻤﺔ ‪ ،‬ﻭﻫﺎﺟﺮ ﻭﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺃﺣﺪﺍ ﻭﻓﻴﻬﺎ ﻗﺘﻠﺴﻨﺔ )‪٣‬‬
‫ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﻤﻰ ﺃﺳﺪ ﺍﷲ ﻭﺃﺳﺪ ﺭﺳﻮﻟﻪ ‪ .‬ﺍﻧﻈﺮ ‪(٥٠ -٤٦ /٢) :‬؛ ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪. (٨ /٣‬‬
‫)‪ (10‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺃﺳﻠﻢ ﻣﺒﻜﺮﺍ ﰲ ﻣﻜﺔ ‪ ،‬ﰒ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣﱰﻟﺔ ﻋﺎﻟﻴﺔ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬

‫‪١٢٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﺘﺒﺔ ﻭﺷﻴﺒﺔ ﻭﺍﻟﻮﻟﻴﺪ )‪. (1‬‬

‫ﻭﺃﻛﺜﺮ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻳﺆﻭﻝ ﺇﱃ ﺍﻷﻫﻮﺍﺀ ﺑﲔ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ )‪ (2‬ﻭﻛﺬﻟﻚ ﺁﻝ‬
‫)‪(3‬‬
‫ﺇﺣﺪﻯ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻻ‬ ‫ﺇﱃ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﺍﺳﺘﺒﺎﺣﺔ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ؛ ﻷﻥ‬
‫)‪(4‬‬
‫ﻣﻦ ﺍﳊﻖ‬ ‫ﺗﻌﺘﺮﻑ ﻟﻸﺧﺮﻯ ﲟﺎ ﻣﻌﻬﺎ ﻣﻦ ﺍﳊﻖ ﻭﻻ ﺗﻨﺼﻔﻬﺎ ﺑﻞ ﺗﺰﻳﺪ ﻋﻠﻰ ﻣﺎ ﻣﻊ ﻧﻔﺴﻬﺎ‬
‫ﺯﻳﺎﺩﺍﺕ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻷﺧﺮﻯ ﻛﺬﻟﻚ‪.‬‬
‫‪.`ÏB çnqè?ré& tûïÏ%©!$# žwÎ) ÏmŠÏù y#n=tG÷z$# $tBur‬‬ ‫ﻭﻛﺬﻟﻚ )‪ (5‬ﺟﻌﻞ ﺍﷲ ﻣﺼﺪﺭﻩ )‪ (6‬ﺍﻟﺒﻐﻲ ﰲ ﻗﻮﻟﻪ‪} :‬‬

‫‪ (7) { ( óOßgoY÷•t/ $JŠøót/ àM»oYÉi•t6ø9$# ÞOßgø?uä!%y` $tB ω÷èt/‬ﻷﻥ ﺍﻟﺒﻐﻲ‪ :‬ﳎﺎﻭﺯﺓ ﺍﳊﺪ‪.‬‬
‫ﻭﺫﻛﺮ ﻫﺬﺍ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻟﻴﻜﻮﻥ ﻋﱪﺓ ﳍﺬﻩ ﺍﻷﻣﺔ‪.‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻋﻦ ﺍﻷﻋﺮﺝ‬ ‫ﻭﻗﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﻣﺎ ﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﺍﻟﺰﻧﺎﺩ‬

‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻋﻘﺪ ﻟﻪ ﺃﻭﻝ ﻟﻮﺍﺀ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ ‪ ،‬ﻭﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺑﺎﺭﺯ ﻓﻴﻬﺎ ﻋﺘﺒﺔ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ‪ ،‬ﻓﺎﺧﺘﻠﻔﺎ‬
‫ﺿﺮﺑﺘﲔ ﻓﺘﻮﰲ ﻋﻠﻰ ﺇﺛﺮﻫﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (٣٥٧ ، ٣٥٦ /٢‬‬
‫)‪ (1‬ﻋﺘﺒﺔ ﻭﺷﻴﺒﺔ ﳘﺎ ﺍﺑﻨﺎ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺒﺪ ﴰﺲ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺍﻟﻘﺮﺷﻴﺎﻥ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻋﺘﺎﺓ ﺍﳌﺸﺮﻛﲔ ﻭﺃﺷﺪﻫﻢ ﻋﻠﻰ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﻭﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺣﺮﺑﺎ ﻭﺇﻳﺬﺍﺀ ‪ ،‬ﻓﻜﺎﻧﺎ ﳑﻦ ﺩﻋﺎ ﻋﻠﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺄﻋﻴﺎ‪‬ﻢ ‪ .‬ﺃﻣﺎ‬
‫ﺍﻟﻮﻟﻴﺪ ﻓﻬﻮ ﺍﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﳌﺬﻛﻮﺭ ‪ ،‬ﻭﻛﺎﻥ ﺃﻳﻀﺎ ﻣﻦ ﻋﺘﺎﺓ ﻗﺮﻳﺶ ﰲ ﻣﻜﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(٢٧٣ /٣‬‬
‫‪.‬‬
‫)‪ (2‬ﻭﻫﻮ ﻣﺎ ﻳﺬﻡ ﻓﻴﻪ ﻛﻼ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺍﳌﺘﻨﺎﺯﻋﺘﲔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ( ‪ :‬ﻻ ﺃﻥ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ( ‪ :‬ﺃﻧﻔﺴﻬﺎ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻭﳍﺬﺍ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺼﺪﺭ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺒﻐﻲ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢١٣‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺫﻛﻮﺍﻥ ﺍﻷﻣﻮﻱ ‪ -‬ﺑﺎﻟﻮﻻﺀ ‪ -‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ‪ ،‬ﻗﺎﻝ ﺃﲪﺪ ‪ :‬ﺛﻘﺔ ‪ ،‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ‪ -‬ﻳﻌﲏ ﰲ‬
‫ﺍﳊﺪﻳﺚ ‪ -‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ ‪ :‬ﺃﺑﻮ ﺍﻟﺰﻧﺎﺩ ﻋﻦ ﺍﻷﻋﺮﺝ ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٣٠‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )‪(١٩٦‬؛ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٥٠ ، ٤٩ /٥‬ﺕ ‪. (٢٢٧‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻫﺮﻣﺰ ﺍﻷﻋﺮﺝ ‪ ،‬ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﺭﺑﻴﻌﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ ،‬ﻋﺎﱂ ﺛﻘﺔ ﺛﺒﺖ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﻣﺎﺕ‬
‫ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﺳﻨﺔ )‪ ١١٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٢٩٧ /٥‬ﺕ ‪(١٤٠٨‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥٠١ /١‬ﺕ‬
‫‪. (١١٤٢‬‬

‫‪١٢٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﺫﺭﻭﱐ )‪ (1‬ﻣﺎ ﺗﺮﻛﺘﻜﻢ ﻓﺈﳕﺎ ﻫﻠﻚ )‪ (2‬ﻣﻦ ﻛﺎﻥ‬
‫ﻗﺒﻠﻜﻢ ﺑﻜﺜﺮﺓ ﺳﺆﺍﳍﻢ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻴﺘﻜﻢ ﻋﻦ ﺷﻲﺀ ﻓﺎﺟﺘﻨﺒﻮﻩ‪ ،‬ﻭﺇﺫﺍ‬
‫)‪(5‬‬
‫ﻓﺄﻣﺮﻫﻢ ﺑﺎﻹﻣﺴﺎﻙ ﻋﻤﺎ ﱂ ﻳﺆﻣﺮﻭﺍ ﺑﻪ‬ ‫)‪(4‬‬
‫ﻓﺎﺋﺘﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ {‬ ‫)‪(3‬‬
‫ﺃﻣﺮﺗﻜﻢ ﺑﺄﻣﺮ‬
‫)‪(6‬‬
‫ﺑﺄﻥ ﺳﺒﺐ ﻫﻼﻙ ﺍﻷﻭﻟﲔ ﺇﳕﺎ ﻛﺎﻥ ﻛﺜﺮﺓ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﰒ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﺍﻟﺮﺳﻞ‬ ‫ﻣﻌﻠﻼ‬
‫ﺑﺎﳌﻌﺼﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﺧﱪﻧﺎ ﺍﷲ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﳐﺎﻟﻔﺘﻬﻢ ﺃﻣﺮ ﻣﻮﺳﻰ ﰲ ﺍﳉﻬﺎﺩ ﻭﻏﲑﻩ‪ ،‬ﻭﰲ‬
‫ﻛﺜﺮﺓ ﺳﺆﺍﳍﻢ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﺒﻘﺮﺓ )‪. (7‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ )‪ (8‬ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﻫﻮ )‪ - (9‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﳐﺎﻟﻔﺔ ﺍﻷﻧﺒﻴﺎﺀ )‪ (10‬ﻛﻤﺎ‬
‫ﻳﻘﻮﻝ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻷﻣﲑ ﺇﺫﺍ ﺧﺎﻟﻔﻮﻩ‪.‬‬
‫)‪(12‬‬ ‫)‪(11‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮﺍﻥ ﻣﺘﻼﺯﻣﲔ ﺃﻭ ﺃﻥ‬ ‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‬ ‫ﻭﺍﻻﺧﺘﻼﻑ ﺍﻷﻭﻝ‪ :‬ﳐﺎﻟﻔﺔ‬

‫)‪ (1‬ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺩﻋﻮﱐ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺳﺆﺍﳍﻢ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺑﺸﻲﺀ ‪.‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ‪ ،‬ﺑﺎﺏ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻨﻦ ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٢٥١ /١٣) ، (٧٢٨٨‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ ‪ .‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻓﺮﺽ ﺍﳊﺞ ﻣﺮﺓ‬
‫ﰲ ﺍﻟﻌﻤﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٩٧٥ /٢) ، (١٣٣٧‬ﺑﻐﲑ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﻛﻤﺎ ﺃﻧﻪ ﺭﻭﺍﻩ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ‬
‫‪-‬ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ‪ -‬ﻭﺃﺳﺎﻧﻴﺪ ﺃﺧﺮﻯ ﻛﻠﻬﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ ‪ ،‬ﺑﺎﺏ ﺗﻮﻗﲑﻩ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺗﺮﻙ ﺇﻛﺜﺎﺭ ﺳﺆﺍﻟﻪ ﻋﻤﺎ ﻻ ﺿﺮﻭﺭﺓ ﺇﻟﻴﻪ ‪ ،‬ﺃﻭ ﻻ ﻳﺘﻌﻠﻖ ﺑﻪ ﺗﻜﻠﻴﻒ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (١٣٣٧‬‬
‫)‪ (١٨٣١ ، ١٨٣٠/ ٤‬ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ ﻭﻓﻴﻬﻤﺎ ﺑﻌﺾ ﺍﻻﺧﺘﻼﻑ ﻋﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺝ ﺩ ﻁ( ‪ :‬ﺑﻪ ﺳﺎﻗﻄﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻌﻠﻼ ﺫﻟﻚ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﱵ ﺃﻣﺮﻫﻢ ﺑﺬﲝﻬﺎ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﺧﺘﻼﻑ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﻁ( ‪ :‬ﻭﻫﻮ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻸﻧﺒﻴﺎﺀ ‪.‬‬
‫)‪ (11‬ﰲ )ﺏ( ‪ :‬ﲟﺨﺎﻟﻔﺔ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻟﺒﻌﺾ ‪.‬‬

‫‪١٢٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻻﺧﺘﻼﻑ ﻋﻠﻴﻪ )‪ (1‬ﻫﻮ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﻔﻆ ﳛﺘﻤﻠﻪ‪.‬‬

‫)‪(3‬‬
‫ﰒ ﺍﻻﺧﺘﻼﻑ ﻛﻠﻪ )‪ (2‬ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﺘﱰﻳﻞ ﻭﺍﳊﺮﻭﻑ‪ ،‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﻛﻤﺎ ﳛﺘﻤﻠﻪ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻓﺈﻥ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ‬
‫)‪(6‬‬
‫ﺷﻌﻴﺐ )‪ (4‬ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺼﺔ )‪ (5‬ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ‬
‫} ﺃﻥ ﻧﻔﺮﺍ‬ ‫)‪(9‬‬
‫ﻋﻦ ﺟﺪﻩ‬ ‫)‪(8‬‬
‫ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ‬ ‫)‪(7‬‬
‫ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ‬
‫ﻛﺎﻧﻮﺍ ﺟﻠﻮﺳﺎ ﺑﺒﺎﺏ ﺍﻟﻨﱯ ‪ r‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺃﱂ ﻳﻘﻞ ﺍﷲ ﻛﺬﺍ ﻭﻛﺬﺍ؟ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺃﱂ ﻳﻘﻞ‬
‫)‪(10‬‬
‫ﺍﷲ ﻛﺬﺍ ﻭﻛﺬﺍ؟ ﻓﺴﻤﻊ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﺨﺮﺝ ﻓﻜﺄﳕﺎ ﻓﻘﺊ ﰲ ﻭﺟﻬﻪ ﺣﺐ ﺍﻟﺮﻣﺎﻥ‬

‫)‪ (1‬ﺃﻱ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ﻛﻠﻪ ‪.‬‬
‫)‪ (3‬ﻭﻫﻮ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ )‪. (١٤٣ /١‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪ ،‬ﺍﺿﻄﺮﺏ ﻗﻮﻝ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﻴﻪ ‪،‬‬
‫ﻭﻏﺎﻟﺒﻬﻢ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻪ ‪ ،‬ﺇﳕﺎ ﺃﻧﻜﺮﻭﺍ ﻋﻠﻴﻪ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺗﻪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ‪ ،‬ﻭﻫﻮ ﺛﻘﺔ ﰲ ﻧﻔﺴﻪ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ " ﺃﺧﺮﺝ ﻟﻪ ﺍﻷﺭﺑﻌﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٧٢ /٢‬ﺕ ‪(٦٠٧‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (٥٥ -٤٨/ ٨‬ﺕ ‪. (٨٠‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻘﻀﻴﺔ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻋ‪‬ﻠﻴﺔ ‪ -‬ﻭﻋ‪‬ﻠﻴﺔ ﺃﻣﻪ ‪ -‬ﻭﺃﺑﻮﻩ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣِﻘﹾﺴ‪‬ﻢ ‪ ،‬ﺃﺑﻮ ﺑﺸﺮ ﺍﻷﺳﺪﻱ ‪ ،‬ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ‬
‫ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ ﺍﳌﺘﻘﻨﲔ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ١١٠‬ﻫـ( ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ١٩٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪- ١٥٣ /٢‬‬
‫‪(١٥٤‬؛ ﻭﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪. (٣٢‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ ﻭﻛﻨﻴﺘﻪ ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺃﺑﻮﻩ ﻣﻮﱃ ﺁﻝ ﺍﻷﻋﻠﻢ ﺍﻟﻘﺸﲑﻳﲔ ‪ ،‬ﺛﻘﺔ ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪ ١٣٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪(٢٥٥ /٧‬؛ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٤١٢ ، ٤١١ /٣‬ﺕ ‪. (١٨٨١‬‬
‫)‪ (8‬ﺃﺑﻮﻩ ﻫﻮ ‪ :‬ﺷﻌﻴﺐ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪ ،‬ﺻﺪﻭﻕ ‪ ،‬ﺛﺒﺖ ﲰﺎﻋﻪ ﻣﻦ ﺟﺪﻩ ‪ ،‬ﻳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٥٣ /١‬ﺕ ‪. (٨٤‬‬
‫)‪ (9‬ﺃﻱ ﺟﺪ ﺷﻌﻴﺐ ﻭﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺍﻟﺼﺤﺎﰊ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ )‪ . (١٢٩ /١‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﻥ‬
‫ﺍﳌﻘﺼﻮﺩ ﺟﺪ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻭﻋﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﺭﻭﺍﻳﺘﻪ ﻣﺮﺳﻠﺔ؛ ﻷﻥ ﺟﺪﻩ ﳏﻤﺪ‬
‫ﻟﻴﺴﺖ ﻟﻪ ﺻﺤﺒﺔ ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﺭﺃﻱ ﻣﺮﺟﻮﺡ ﻗﺪ ﻓﻨﺪﻩ ﺍﻷﺋﻤﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪-٤٨ /٨) ، (٣٥٦ /٤‬‬
‫‪. (٥٥‬‬
‫)‪ (10‬ﻳﻌﲏ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﲪﺮ ﻭﺟﻬﻪ ﻣﻦ ﺍﻟﻐﻀﺐ ﻛﻤﺎ ﻟﻮ ﻓﻘﺊ ﰲ ﻭﺟﻬﻪ ﺣﺐ ﺍﻟﺮﻣﺎﻥ ‪،‬‬
‫ﻭﺣﺐ ﺍﻟﺮﻣﺎﻥ ﺃﲪﺮ ‪.‬‬

‫‪١٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫! ﻓﻘﺎﻝ‪ " :‬ﺃ‪‬ﺬﺍ ﺃﻣﺮﰎ؟ ﺃﻭ ‪‬ﺬﺍ ﺑﻌﺜﺘﻢ‪ :‬ﺃﻥ ﺗﻀﺮﺑﻮﺍ ﻛﺘﺎﺏ ﺍﷲ ﺑﻌﻀﻪ ﺑﺒﻌﺾ؟ ﺇﳕﺎ ﺿﻠﺖ ﺍﻷﻣﻢ‬
‫ﻗﺒﻠﻜﻢ ﰲ )‪ (1‬ﻣﺜﻞ ﻫﺬﺍ؛ ﺇﻧﻜﻢ ﻟﺴﺘﻢ ﳑﺎ ﻫﻬﻨﺎ ﰲ ﺷﻲﺀ‪ ،‬ﺍﻧﻈﺮﻭﺍ ﺍﻟﺬﻱ ﺃﻣﺮﰎ )‪ (2‬ﺑﻪ ﻓﺎﻋﻤﻠﻮﺍ ﺑﻪ‪،‬‬
‫ﻭﺍﻟﺬﻱ ‪‬ﻴﺘﻢ )‪ (3‬ﻋﻨﻪ ﻓﺎﻧﺘﻬﻮﺍ ﻋﻨﻪ { )‪ (5) (4‬ﻭﻗﺎﻝ )‪ ) (6‬ﺣﺪﺛﻨﺎ ﻳﻮﻧﺲ )‪ (8) (7‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ‬
‫ﺳﻠﻤﺔ )‪ (9‬ﻋﻦ ﲪﻴﺪ )‪ (10‬ﻭﻣﻄﺮ )‪ (11‬ﺍﻟﻮﺭﺍﻕ‪...........................................،‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲟﺜﻞ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﻭﺍﳌﺴﻨﺪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻣﺮﺗﻜﻢ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﻭﺍﳌﺴﻨﺪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻴﺘﻜﻢ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﻭﺍﳌﺴﻨﺪ ‪.‬‬
‫)‪ (4‬ﻋﻨﻪ ‪ :‬ﺯﺍﺋﺪﺓ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ ،‬ﻓﻠﻴﺴﺖ ﰲ ﺣﺪﻳﺚ ﺍﳌﺴﻨﺪ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ‪.‬‬
‫)‪ (5‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ . (١٩٦ /٢‬ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪ ،‬ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﻣﺎﺟﻪ ﳓﻮﻩ ﰲ ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﰲ‬
‫ﺍﻟﻘﺪﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٣ /١) ، (٨٥‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ " :‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ‬
‫ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ " ‪.‬‬
‫)‪ (6‬ﻳﻌﲏ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻳﻮﻧﺲ ﺑﻦ ﳏﻤﺪ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻳﻮﻧﺲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺍﳌﺆﺩﺏ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻣﻦ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﺛﻘﺔ ﺻﺪﻭﻕ ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ ،‬ﻭﺃﺑﻮ ﺣﺎﰎ‬
‫‪ ،‬ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻣﺎﺕ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪٢٠٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٦ /٢‬ﺕ‬
‫‪ . (٤٨٩‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) (٢٤٦ /٩‬ﺕ ‪ ، (١٠٢٣‬ﺑﺎﺏ ﺍﳌﻴﻢ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﺩﻳﻨﺎﺭ ﺃﺑﻮ ﺳﻠﻤﺔ ‪ ،‬ﻣﻮﱃ ﺭﺑﻴﻌﺔ ﺑﻦ ﻣﺎﻟﻚ ‪ ،‬ﻣﻦ ﺑﲏ ﲤﻴﻢ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ‪ " :‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛﺎﻥ‬
‫ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺛﻘﺔ ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺭﲟﺎ ﺣﺪﺙ ﺑﺎﳊﺪﻳﺚ ﺍﳌﻨﻜﺮ " ﻭﺗﻐﲑ ﺣﻔﻈﻪ ﺃﺧﲑﺍ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﺎ ﺟﻠﻴﻼ ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﺛﻘﺔ ﻋﺎﺑﺪﺍ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪(٢٨٢ /٧‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (١٩٧ /١‬ﺕ ‪. (٥٤٢‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﲪﻴﺪ ﺑﻦ ﺃﰊ ﲪﻴﺪ )ﻃﺮﺧﺎﻥ( ﺍﻟﻄﻮﻳﻞ ‪ ،‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ ،‬ﺑﺼﺮﻱ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﻣﻮﱃ ﻟﻄﺤﺔ ﺍﻟﻄﻠﺤﺎﺕ‬
‫ﺍﳋﺰﺍﻋﻲ ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ ‪ :‬ﺛﻘﺔ ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﻣﺪﻟﺲ ‪ ،‬ﻭﺭﲟﺎ ﺩﻟﺲ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‬
‫)‪١٤٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪ . (٢٥٢ /٧‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ )‪، (٢٠٢ /١‬‬
‫)ﺕ ‪. (٥٨٩‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﻣﻄﺮ ﺑﻦ ﻃﻬﻤﺎﻥ ﺍﻟﻮﺭﺍﻕ ‪ ،‬ﺍﳋﺮﺍﺳﺎﱐ ‪ ،‬ﺃﺑﻮ ﺭﺟﺎﺀ ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﳊﺴﻦ ﻭﻗﺘﺎﺩﺓ ﻭﺭﺟﺎﺀ ﺑﻦ ﺣﻴﻮﺓ ‪ ،‬ﻭﻏﲑﻫﻢ‪،‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﺷﻌﺒﺔ ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻋﺪﻩ ﺍﺑﻦ ﺳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﻟﺒﺼﺮﻳﲔ ‪،‬‬
‫ﻭﻗﺎﻝ ‪ " :‬ﻭﻛﺎﻥ ﻓﻴﻪ ﺿﻌﻒ ﰲ ﺍﳊﺪﻳﺚ " ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﻪ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ " :‬ﺿﻌﻴﻒ ﰲ ﺣﺪﻳﺚ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ "‬
‫‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪ " :‬ﻣﻄﺮ ﺍﻟﻮﺭﺍﻕ ﺻﺎﱀ " ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ‪ " :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ‪ :‬ﺳﺌﻞ ﺃﺑﻮ ﺯﺭﻋﺔ ﻋﻦ‬
‫ﻣﻄﺮ ﺍﻟﻮﺭﺍﻕ ﻓﻘﺎﻝ ‪ :‬ﺻﺎﱀ ‪ ،‬ﻛﺄﻧﻪ ﻟﲔ ﺃﻣﺮﻩ " ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﻛﺜﲑ ﺍﳋﻄﺄ " ﻣﺎﺕ ﺳﻨﺔ‬

‫‪١٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﻭﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ )‪ (2) (1‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺧﺮﺝ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻫﻢ ﻳﺘﻨﺎﺯﻋﻮﻥ ﰲ ﺍﻟﻘﺪﺭ‬
‫)‪(5‬‬
‫ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ ( )‪ (4‬ﻭﻗﺎﻝ ﺃﲪﺪ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬ ‫ﺑﻦ ﻋﻴﺎﺽ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺣﺎﺯﻡ‬ ‫ﺣﺪﺛﻨﺎ ﺃﻧﺲ‬
‫ﳎﻠﺴﺎ ﻣﺎ ﺃﺣﺐ ﺃﻥ ﱄ ﺑﻪ ﲪﺮ ﺍﻟﻨﻌﻢ‪ :‬ﺃﻗﺒﻠﺖ ﺃﻧﺎ‬ ‫)‪(8‬‬
‫ﺟﺪﻩ ﻗﺎﻝ‪ } :‬ﻟﻘﺪ ﺟﻠﺴﺖ ﺃﻧﺎ ﻭﺃﺧﻲ‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺟﻠﻮﺱ ﻋﻨﺪ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺑﻪ‪،‬‬ ‫ﻣﻦ ﺻﺤﺎﺑﺔ‬ ‫ﻭﺃﺧﻲ‪ ،‬ﻭﺇﺫﺍ ﻣﺸﻴﺨﺔ‬
‫)‪(12‬‬ ‫)‪(11‬‬
‫ﻓﻴﻬﺎ‬ ‫ﺇﺫ ﺫﻛﺮﻭﺍ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﺘﻤﺎﺭﻭﺍ‬ ‫ﻓﻜﺮﻫﻨﺎ ﺃﻥ ﻧﻔﺮﻕ ﺑﻴﻨﻬﻢ ﻓﺠﻠﺴﻨﺎ ﺣﺠﺮﺓ‬
‫ﺣﱴ ﺍﺭﺗﻔﻌﺖ ﺃﺻﻮﺍ‪‬ﻢ ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻐﻀﺒﺎ‪ ،‬ﻗﺪ ﺍﲪﺮ ﻭﺟﻬﻪ ﻳﺮﻣﻴﻬﻢ ﺑﺎﻟﺘﺮﺍﺏ‪،‬‬

‫‪١٢٥‬ﻫـ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺍﻷﺭﺑﻌﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(١٦٨ ، ١٦٧ /٧‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/٢‬‬
‫‪) ، (٢٥٢‬ﺕ ‪(١١٦٤‬؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪. (٢٥٤ /٧‬‬
‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺯﺍﺩ ‪ :‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ‪ . .‬ﻭﱂ ﻳﻜﻤﻞ ‪.‬‬
‫)‪ (2‬ﻭﻛﻠﻬﻢ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ‪ ،‬ﻋﻦ ﺟﺪﻩ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺴﻨﺪ )‪. (١٩٦ /٢‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (4‬ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (١٩٦ /٢‬‬
‫)‪ (5‬ﺍﺑﻦ ﺣﻨﺒﻞ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺃﻧﺲ ﺑﻦ ﻋﻴﺎﺽ ﺍﻟﻠﻴﺜﻲ ﺍﳌﺪﻳﲏ ‪ ،‬ﺃﺑﻮ ﺿﻤﺮﺓ ‪ ،‬ﻋﺪﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪،‬‬
‫ﻭﻗﺎﻝ ‪ -‬ﺃﻱ ﺍﺑﻦ ﺳﻌﺪ ‪ -‬ﻓﻴﻪ ‪ " :‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻛﺜﲑ ﺍﳊﺪﻳﺚ " ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺭﺑﻴﻌﺔ ﺍﻟﺮﺃﻱ ‪ ،‬ﻭﺃﰊ ﺣﺎﺯﻡ ﻭﻏﲑﳘﺎ ‪ ،‬ﻗﺎﻝ‬
‫ﻓﻴﻪ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ " :‬ﻻ ﺑﺄﺱ ﺑﻪ " ‪ ،‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ " :‬ﺛﻘﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﻻﺑﻦ ﺳﻌﺪ )‪(٤٣٦ /٥‬؛‬
‫ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. (٢٨٩ /٢‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺳﻠﻤﺔ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻷﻋﺮﺝ ﺍﻟﺘﻤﺎﺭ ‪ ،‬ﺍﳌﺪﱐ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﻣﻮﱃ ﺍﻷﺳﻮﺩ ﺑﻦ ﺳﻔﻴﺎﻥ ‪ ،‬ﻭﺛﻘﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻏﲑﻩ‪،‬‬
‫ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺛﻘﺔ ﻋﺎﺑﺪ " ﻣﺎﺕ ﰲ ﺧﻼﻓﺔ ﺍﳌﻨﺼﻮﺭ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ ، (١٥٩ /٤‬ﺗﺮﲨﺔ‬
‫)‪(٧٠١‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣١٦ /١‬ﺗﺮﲨﺔ )‪. (٣٦٠‬‬
‫)‪ (8‬ﱂ ﺃﺟﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺄﺧﻴﻪ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪ ،‬ﻟﻜﻦ ﻟﻌﻠﻪ ﺃﺧﻮﻩ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﺍﻟﻌﺎﺹ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ؛ ﻷﻥ ﺍﳌﺮﺍﺟﻊ ﱂ ﺗﺬﻛﺮ ﻟﻪ ﺃﺧﺎ ﻏﲑ ﳏﻤﺪ ﻫﺬﺍ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪، ٣ /٣‬‬
‫‪(٣٨١‬؛ ﻭﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﻟﻠﺒﻨﺎ )‪. (٤٠ /١٨‬‬
‫)‪ (9‬ﺍﳌﺸﻴﺨﺔ ‪ :‬ﲨﻊ ﺷﻴﺦ ‪ ،‬ﻭﻫﻢ ﻛﺒﺎﺭ ﺍﻟﺴﻦ ﻭﺍﻟﻘﺪﺭ ﻭﺍﳌﱰﻟﺔ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺻﺤﺎﺏ ‪ .‬ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (11‬ﺃﻱ ‪ :‬ﻧﺎﺣﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳊﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪. (٤ /٢‬‬
‫)‪ (12‬ﲤﺎﺭﻭﺍ ‪ :‬ﲡﺎﺩﻟﻮﺍ ‪.‬‬

‫‪١٣١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻳﻘﻮﻝ‪ " :‬ﻣﻬﻼ ﻳﺎ ﻗﻮﻡ‪ ،‬ﺬﺍ ﺃﻫﻠﻜﺖ ﺍﻷﻣﻢ ﻣﻦ ﻗﺒﻠﻜﻢ‪ :‬ﺑﺎﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺿﺮ‪‬ﻢ‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻳﺼﺪﻕ‬ ‫ﺃﻧﺰﻝ‬ ‫ﺍﻟﻜﺘﺐ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﱰﻝ ﻳﻜﺬﺏ ﺑﻌﻀﻪ ﺑﻌﻀﺎ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺑﻌﻀﻪ ﺑﻌﻀﺎ‪ ،‬ﻓﻤﺎ ﻋﺮﻓﺘﻢ ﻣﻨﻪ ﻓﺎﻋﻤﻠﻮﺍ ﺑﻪ ﻭﻣﺎ ﺟﻬﻠﺘﻢ ﻣﻨﻪ ﻓﺮﺩﻭﻩ ﺇﱃ ﻋﺎﳌﻪ { )‪. (3‬‬
‫)‪(4‬‬
‫ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ‬ ‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‬
‫ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ‪ } :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﻭﺍﻟﻨﺎﺱ‬
‫)‪(5‬‬
‫ﰲ ﻭﺟﻬﻪ ﺣﺐ ﺍﻟﺮﻣﺎﻥ ﻣﻦ ﺍﻟﻐﻀﺐ ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ‬ ‫ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﻘﺪﺭ ﻗﺎﻝ‪ :‬ﻓﻜﺄﳕﺎ ﺗﻔﻘﺄ‬
‫)‪(6‬‬
‫ﳍﻢ‪ " :‬ﻣﺎ ﻟﻜﻢ ﺗﻀﺮﺑﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﺑﻌﻀﻪ ﺑﺒﻌﺾ؟ ‪‬ﺬﺍ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ { ‪ ،‬ﻗﺎﻝ‬
‫ﻓﻤﺎ ﻏﺒﻄﺖ ﻧﻔﺴﻲ ﲟﺠﻠﺲ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﱂ ﺃﺷﻬﺪﻩ ﻣﺎ ﻏﺒﻄﺖ‬
‫ﻧﻔﺴﻲ ﺑﺬﻟﻚ ﺍ‪‬ﻠﺲ ﺃﱐ )‪ (7‬ﱂ ﺃﺷﻬﺪﻩ )‪. (8‬‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ﳏﻔﻮﻅ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ (9‬ﰲ ﺳﻨﻨﻪ‬

‫)‪ (1‬ﻗﻮﻟﻪ ‪ " :‬ﻭﺇﳕﺎ ﺃﻧﺰﻝ ﻳﺼﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﺎ " ‪ ،‬ﺳﻘﻄﺖ ﻣﻦ ﺍﻟﻨﺴﺨﺘﲔ ‪) :‬ﺝ ﺩ( ‪ ،‬ﻭﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ‪.‬‬
‫)‪ (2‬ﺃﻧﺰﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (١٨١ /٢‬ﻭﻟﻪ ﺷﺎﻫﺪ ﻋﻨﺪﻩ ﺃﻳﻀﺎ ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ‪ ،‬ﻋﻦ ﻣﻌﻤﺮ ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻱ ‪،‬‬
‫ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ‪ ،‬ﻋﻦ ﺟﺪﻩ )‪ (١٨٥ /٢‬ﳐﺘﺼﺮﺍ ‪ ،‬ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﺃﺧﺮﻯ ﺳﻴﺬﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺧﺎﺯﻡ ﺍﻟﻀﺮﻳﺮ ‪ ،‬ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻣﻮﱃ ﻟﺒﲏ ﺳﻌﺪ ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ " :‬ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻀﺮﻳﺮ ﰲ‬
‫ﻏﲑ ﺣﺪﻳﺚ ﺍﻷﻋﻤﺶ ﻣﻀﻄﺮﺏ ﻻ ﳛﻔﻈﻬﺎ ﺣﻔﻈﺎ ﺟﻴﺪﺍ " ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﺃﺣﻔﻆ ﺍﻟﻨﺎﺱ‬
‫ﳊﺪﻳﺚ ﺍﻷﻋﻤﺶ ‪ ،‬ﻭﻗﺪ ﻳﻬﻢ ﰲ ﺣﺪﻳﺚ ﻏﲑﻩ " ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪٩٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪، ٢٤٦ /٧‬‬
‫‪ ، ٢٤٧‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(١٣٦٠‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ )‪) ، (٢٥٧ /٢‬ﺕ ‪. (١٦٧‬‬
‫)‪ (5‬ﰲ )ﺃ ﺝ ﺩ ﻁ( ‪ :‬ﻳﻔﻘﺎﺀ ‪ .‬ﻟﻜﻨﻪ ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ﻭﺍﳌﺴﻨﺪ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﻭﰲ ﺍﺑﻦ ﻣﺎﺟﻪ ‪) :‬ﻳﻔﻘﺄ( ‪.‬‬
‫)‪ (6‬ﺃﻱ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﺫ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ﻛﻤﺎ ﰲ ﺍﳌﺴﻨﺪ ‪.‬‬
‫)‪ (8‬ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (١٧٨ /٢‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (9‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ‪) :‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬
‫ﺟﺪﻩ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻭﻫﻢ ﳜﺘﺼﻤﻮﻥ ﰲ ﺍﻟﻘﺪﺭ ‪ ،‬ﻓﻜﺄﳕﺎ ﺗﻔﻘﺄ ﰲ ﻭﺟﻬﻪ ﺣﺐ ﺍﻟﺮﻣﺎﻥ‬
‫ﻣﻦ ﺍﻟﻐﻀﺐ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﺬﺍ ﺃﻣﺮﰎ ﺃﻭ ﳍﺬﺍ ﺧﻠﻘﺘﻢ ؟ ﺗﻀﺮﺑﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ‪ .‬ﺬﺍ ﻫﻠﻜﺖ ﺍﻷﻣﻢ ﻗﺒﻠﻜﻢ " ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﻋﻤﺮﻭ ‪ :‬ﻣﺎ ﻏﺒﻄﺖ ﻧﻔﺴﻲ ﲟﺠﻠﺲ ﲣﻠﻔﺖ ﻓﻴﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻣﺎ ﻏﺒﻄﺖ ﻧﻔﺴﻲ ﺑﺬﻟﻚ ﺍ‪‬ﻠﺲ‬

‫‪١٣٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻛﻤﺎ ﺳﻘﻨﺎﻩ‪.‬‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺟﻌﻞ ﻳﻘﻮﻝ ﳍﻢ ﰲ‬ ‫ﺇﱃ ﺍﳌﺘﻮﻛﻞ‬ ‫ﻭﻗﺪ ﻛﺘﺐ ﺃﲪﺪ ﰲ ﺭﺳﺎﻟﺘﻪ‬
‫ﻣﻨﺎﻇﺮﺗﻪ ﻳﻮﻡ ﺍﻟﺪﺍﺭ )‪ " (3‬ﺇﻧﺎ ﻗﺪ ‪‬ﻴﻨﺎ ﺃﻥ ﻧﻀﺮﺏ ﻛﺘﺎﺏ ﺍﷲ ﺑﻌﻀﻪ ﺑﺒﻌﺾ " ﻭﻫﺬﺍ ﻟﻌﻠﻤﻪ ‪-‬‬
‫ﺭﲪﻪ ﺍﷲ ‪ -‬ﲟﺎ ﰲ ﺧﻼﻑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﻈﻴﻢ‪.‬‬

‫ﻭﲣﻠﻔﻲ ﻋﻨﻪ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻘﺪﺭ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٣٣ /١) ، (٨٥‬ﻭﻗﺪ ﺃﺷﺮﺕ ﺇﱃ ﻗﻮﻝ ﺻﺎﺣﺐ‬
‫ﺍﻟﺰﻭﺍﺋﺪ ﺃﻥ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
‫)‪ (1‬ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )ﺹ ‪ ، (٤٦٢ ، ٤٦١‬ﲢﻘﻴﻖ ﺩ ‪ .‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛﻲ ‪.‬‬
‫ﻭﺫﻛﺮﻫﺎ ﺃﻳﻀﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )‪ (٢١٧ -٢١٦ /٩‬ﰲ ﺗﺮﲨﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺟﻌﻔﺮ ﺑﻦ ﺍﳌﻌﺘﺼﻢ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﻬﺪﻱ ﺑﻦ ﺃﰊ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ﺍﻟﻌﺒﺎﺱ ‪ ،‬ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺒﺎﺳﻲ ‪،‬‬
‫ﻭﻟﺪ ﺳﻨﺔ )‪٢٠٧‬ﻫـ( ‪ ،‬ﻭﺑﻮﻳﻊ ﻟﻪ ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪ ﺃﺧﻴﻪ ﺍﻟﻮﺍﺛﻖ ﺳﻨﺔ )‪٢٣٢‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﺧﻼﻓﺘﻪ ﻧﺼﺮﺍ ﻟﻠﺴﻨﺔ‬
‫ﻭﺃﻫﻠﻬﺎ ﻭﻗﻤﻌﺎ ﻟﻠﺒﺪﻉ ﻭﺃﻫﻠﻬﺎ ‪ ،‬ﻓﻘﺪ ﺃﻓﺮﺝ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻓﺘﻨﺔ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻛﺮﻣﻪ ﻭﺃﻛﺮﻡ ﻋﻠﻤﺎﺀ‬
‫ﺍﳊﺪﻳﺚ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺿﻴﻖ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﻕ )‪. (٣٥٢ ، ٣٤٩ /١٠‬‬
‫)‪ (3‬ﻫﻲ ﺩﺍﺭ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺯﻳﺮ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ‪.‬‬

‫‪١٣٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﺭﻭﻯ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻭﻗﺎﻝ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﻏﺮﻳﺐ " ﻭﻗﺎﻝ‪ " :‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﻋﻤﺮ )‪ (1‬ﻭﻋﺎﺋﺸﺔ )‪ (2‬ﻭﺃﻧﺲ )‪. (4) " (3‬‬
‫)‪(5‬‬
‫ﻟﻪ ﻫﻬﻨﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺎ ﳜﺎﻑ ﻋﻠﻰ ﺍﻷﻣﺔ‬ ‫ﻭﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ ﱂ ﻧﻘﺼﺪ‬
‫)‪(6‬‬
‫ﺃﺻﻞ‬ ‫ﻣﻦ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﻢ ﻗﺒﻠﻬﺎ؛ ﺇﺫ ﺍﻷﻣﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ -‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪- r‬‬

‫)‪ (1‬ﻫﻮ ﺛﺎﱐ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ :‬ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑﻦ ﻧﻔﻴﻞ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳉﻨﺔ ‪ ،‬ﺃﺳﻠﻢ ﻗﺒﻞ‬
‫ﺍﳍﺠﺮﺓ ﲞﻤﺲ ﺳﻨﲔ ‪ ،‬ﻭﻗﻮﻱ ﺟﺎﻧﺐ ﺍﳌﺴﻠﻤﲔ ﺑﺈﺳﻼﻣﻪ ﻓﻘﺪ ﺃﻇﻬﺮﻭﺍ ﺩﻋﻮ‪‬ﻢ ﺑﻌﺪﻩ ‪ ،‬ﻭﱄ ﺍﳋﻼﻓﺔ ﺳﻨﺔ )‪١٣‬ﻫـ( ‪،‬‬
‫ﻭﻓﺘﺢ ﺍﻟﻔﺘﻮﺣﺎﺕ ﰲ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ ‪ ،‬ﻭﻣﺼﺮ ﺍﻷﻣﺼﺎﺭ ‪ ،‬ﻭﺩﻭﻥ ﺍﻟﺪﻭﺍﻭﻳﻦ ‪ ،‬ﻭﻛﺎﻧﺂﻳﺔ ﰲ ﺍﻟﻌﺪﻝ ﻭﺍﳊﺰﻡ‬
‫ﻭﺍﻟﺴﺪﺍﺩ ﻭﻗﻮﺓ ﺍﻟﺘﺪﺍﺑﲑ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺸﺠﺎﻋﺔ ‪ ،‬ﺗﻮﰲ ﻣﻄﻌﻮﻧﺎ ﺳﻨﺔ )‪٢٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪/٤‬‬
‫‪. (٧٨ - ٥٢‬‬
‫)‪ (2‬ﻋﺎﺋﺸﺔ ‪ :‬ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ،‬ﺯﻭﺝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺗﺰﻭﺟﻬﺎ ﰲ ﻣﻜﺔ‬
‫ﻭﻋﻤﺮﻫﺎ ﺳﺖ ﺳﻨﲔ ﻭﺩﺧﻞ ‪‬ﺎ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﻋﻤﺮﻫﺎ ﺗﺴﻊ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻬﺠﺮﺓ ‪ ،‬ﻭﱂ ﻳﺘﺰﻭﺝ ﺑﻜﺮﺍ ﻏﲑﻫﺎ ‪ ،‬ﻭﻫﻲ‬
‫ﺃﺣﺐ ﺃﺯﻭﺍﺟﻪ ﺇﻟﻴﻪ ‪ ،‬ﺃﻧﺰﻝ ﺍﷲ ﺑﺮﺍﺀ‪‬ﺎ ﻣﻦ ﺍﻹﻓﻚ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﺣﻔﻈﺖ ﻣﻦ ﺍﻟﺴﻨﺔ ﻛﺜﲑﺍ ‪ ،‬ﻭﻫﻲ ﺃﻋﻠﻢ ﺍﻟﻨﺴﺎﺀ ‪،‬‬
‫ﺃﺧﱪﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻮﻣﺎ ﺃﻥ ﺟﱪﻳﻞ ﻳﻘﺮﺋﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﺗﻮﰲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻋﻤﺮﻫﺎ ‪ ١٨‬ﺳﻨﺔ ﻭﺃﺧﱪ ﺃ‪‬ﺎ ﺃﻓﻀﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺃ‪‬ﺎ ﺯﻭﺟﻪ ﰲ ﺍﳉﻨﺔ ‪ ،‬ﺗﻮﻓﻴﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺳﻨﺔ‬
‫)‪٥٨‬ﻫـ( ﻭﻋﻤﺮﻫﺎ )‪ (٦٧‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (٩٤ -٩١ /٨‬‬
‫)‪ (3‬ﻫﻮ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﻨﻀﺮ ﺑﻦ ﺿﻤﻀﻢ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﺮﺍﻡ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ ‪ ،‬ﺧﺎﺩﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺷﻬﺪ ﺑﺪﺭﺍ ﻭﻫﻮ ﱂ ﻳﺒﻠﻎ ﺳﻦ ﺍﻟﺮﺷﺪ ‪ ،‬ﺧﺪﻡ ﺍﻟﺮﺳﻮﻝ ﻋﺸﺮ ﺳﻨﲔ ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﻟﺮﻭﺍﻳﺔ‬
‫ﺍﳊﺪﻳﺚ ‪ ،‬ﺩﻋﺎ ﻟﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻜﺜﺮﺓ ﺍﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ ﻭﺩﺧﻮﻝ ﺍﳉﻨﺔ ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻪ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﻭﻋﻤﺮ ﻋﻠﻰ ﻋﻤﺎﻟﺔ ﺍﻟﺒﺤﺮﻳﻦ ﻭﺷﻜﺮﺍﻩ ﰲ ﺫﻟﻚ ‪ ،‬ﰒ ﺍﺳﺘﻘﺮ ﻣﱰﻟﻪ ﺑﺎﻟﺒﺼﺮﺓ ﺣﱴ ﺗﻮﰲ ‪‬ﺎﺳﻨﺔ )‪٩٣‬ﻫـ( ‪ .‬ﻋﻦ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻣﺎﺋﺔ ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )‪) ، (٧١ /١‬ﺕ ‪ . (٢٧٧‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (٩٢ - ٨٨ /٩‬‬
‫)‪ (4‬ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﺸﺪﻳﺪ ﰲ ﺍﳋﻮﺽ ﰲ ﺍﻟﻘﺪﺭ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٤) ، (٢١٣٣‬‬
‫‪ ، (٤٤٣‬ﻭﻧﺼﻪ ‪ " :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﳉﻤﺤﻲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺣﺪﺛﻨﺎ ﺻﺎﱀ ﺍﳌﺮﻱ ‪ ،‬ﻋﻦ ﻫﺎﺷﻢ ﺑﻦ ﺣﺴﺎﻥ ‪،‬‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﺧﺮﺝ ﻋﻠﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﳓﻦ ﻧﺘﻨﺎﺯﻉ‬
‫ﰲ ﺍﻟﻘﺪﺭ ﻓﻐﻀﺐ ﺣﱴ ﺍﲪﺮ ﻭﺟﻬﻪ ‪ ،‬ﺣﱴ ﻛﺄﳕﺎ ﻓﻘﺊ ﰲ ﻭﺟﻨﺘﻴﻪ ﺍﻟﺮﻣﺎﻥ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﺃ‪‬ﺬﺍ ﺃﻣﺮﰎ ؟ ﺃﻡ ‪‬ﺬﺍ ﺃﺭﺳﻠﺖ‬
‫ﺇﻟﻴﻜﻢ ؟ ﺇﳕﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺣﲔ ﺗﻨﺎﺯﻋﻮﺍ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ؛ ﻋﺰﻣﺖ ﻋﻠﻴﻜﻢ ‪ ،‬ﻋﺰﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻻ ﺗﻨﺎﺯﻋﻮﺍ ﻓﻴﻪ " ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻴﺴﻰ ‪ " :‬ﻭﰲ ﺍﻟﺒﺎﺏ ‪ :‬ﻋﻦ ﻋﻤﺮ ﻭﻋﺎﺋﺸﺔ ﻭﺃﻧﺲ ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ‬
‫ﺣﺪﻳﺚ ﺻﺎﱀ ﺍﳌﺮﻱ ‪ ،‬ﻭﺻﺎﱀ ﺍﳌﺮﻱ ﻟﻪ ﻏﺮﺍﺋﺐ ﻳﻨﻔﺮﺩ ‪‬ﺎ ﻻ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻬﺎ " ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﱂ ﻳﻘﺼﺪ ﻟﻪ ﻫﻨﺎ ‪.‬‬
‫)‪ (6‬ﺗﺘﻀﺢ ﺍﻟﻌﺒﺎﺭﺓ ﺇﺫﺍ ﻗﻠﻨﺎ ‪ :‬ﺃﻥ ﺃﺻﻞ ﻫﻼﻙ ﺑﲏ ﺁﺩﻡ ﺇﳕﺎ ‪ . .‬ﺇﱁ ‪ ،‬ﺃﻱ ﺑﺰﻳﺎﺩﺓ )ﺃﻥ( ‪.‬‬

‫‪١٣٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﻘﺎﺋﻠﲔ‬ ‫ﻫﻼﻙ ﺑﲏ ﺁﺩﻡ‪ " :‬ﺇﳕﺎ ﻛﺎﻥ ﺍﻟﺘﻨﺎﺯﻉ ﰲ ﺍﻟﻘﺪﺭ "‪ ،‬ﻭﻋﻨﻪ ﻧﺸﺄ ﻣﺬﻫﺐ ﺍ‪‬ﻮﺱ‬
‫ﺑﺎﻷﺻﻠﲔ‪ :‬ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﻣﺬﻫﺐ )‪ (2‬ﺍﻟﺼﺎﺑﺌﺔ )‪ (3‬ﻭﻏﲑﻫﻢ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﺪﻡ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻣﺬﺍﻫﺐ‬
‫ﻛﺜﲑ ﻣﻦ ﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ )‪ (4‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺬﻫﺐ )‪ (5‬ﻛﺜﲑ ﳑﻦ ﻋﻄﻞ ﺍﻟﺸﺮﺍﺋﻊ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻘﻮﻡ ﺗﻨﺎﺯﻋﻮﺍ ﰲ ﻋﻠﺔ ﻓﻌﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳌﺎ ﻓﻌﻠﻪ‪ ،‬ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﺷﻴﺌﺎ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﲟﻘﺘﻀﻰ ﻗﻴﺎﺳﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻓﻮﻗﻌﻮﺍ ﰲ ﻏﺎﻳﺔ‬ ‫ﻳﺴﺘﻘﻴﻢ ﳍﻢ ﺑﻪ ﺗﻌﻠﻴﻞ ﻓﻌﻠﻪ‬
‫ﺍﻟﻀﻼﻝ؛ ﺇﻣﺎ ﺑﺄﻥ )‪ (8‬ﻓﻌﻠﻪ ﻣﺎ ﺯﺍﻝ ﻻﺯﻣﺎ ﻟﻪ‪ ،‬ﻭﺇﻣﺎ ﺑﺄﻥ )‪ (9‬ﺍﻟﻔﺎﻋﻞ ﺍﺛﻨﺎﻥ؛ ﻭﺇﻣﺎ ﺑﺄﻧﻪ )‪ (10‬ﻳﻔﻌﻞ‬

‫)‪ (1‬ﺍ‪‬ﻮﺱ ‪ :‬ﻗﻮﻡ ﻳﻌﺒﺪﻭﻥ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻟﻠﻜﻮﻥ ﺇﳍﲔ ‪ ،‬ﻭﻫﻢ ﰲ ﺑﻼﺩ ﻓﺎﺭﺱ‬
‫ﻭﻣﺎ ﺣﻮﳍﺎ ‪ ،‬ﻭﻗﺪ ﻗﻀﻰ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﺤﻠﺔ ﻇﺎﻫﺮﺍ ‪ ،‬ﻟﻜﻦ ﺑﻘﻴﺖ ﳍﺎ ﺁﺛﺎﺭ ﰲ ﺑﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﻛﺎﻟﺸﻴﻌﺔ ‪،‬‬
‫ﻭﺇﺧﻮﺍﻥ ﺍﻟﺼﻔﺎ ‪ ،‬ﻭﺍﻟﺒﻬﺎﺋﻴﺔ ‪ ،‬ﻭﺍﻟﻨﺼﲑﻳﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ‪ ،‬ﻭﺍﻟﻘﺪﺭﻳﺔ ﻭﻏﲑﻫﺎ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻭﻣﺬﺍﻫﺐ ‪.‬‬
‫)‪ (3‬ﺍﻟﺼﺎﺑﺊ ﰲ ﺍﻟﻠﻐﺔ ‪ :‬ﺍﻟﺬﻱ ﻳﺘﺮﻙ ﺩﻳﻨﻪ ﺇﱃ ﺩﻳﻦ ﺁﺧﺮ ‪ ،‬ﻭﺍﻟﺼﺎﺑﺌﺔ ﻗﻮﻡ ﻳﻌﺒﺪﻭﻥ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻫﻢ ﻗﻮﻡ ﻻ‬
‫ﺩﻳﻦ ﳍﻢ ﺇﳕﺎ ﻫﻢ ﺑﺎﻗﻮﻥ ﻋﻠﻰ ﻓﻄﺮ‪‬ﻢ ‪ ،‬ﻭﺭﺟﺢ ﻫﺬﺍ ﺍﺑﻦ ﻛﺜﲑ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪. (١٠٤ /١‬‬
‫)‪ (4‬ﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ :‬ﺃﻃﻠﻘﻪ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺍﻟﻘﺪﺭﻳﺔ ‪ ،‬ﻭﻗﺪ ﻭﺭﺩﺕ ﺑﺘﺴﻤﻴﺔ ﺍﻟﻘﺪﺭﻳﺔ )ﳎﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ( ﺁﺛﺎﺭ ﺑﻌﻀﻬﺎ‬
‫ﻣﺮﻓﻮﻉ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺫﻛﺮ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/١) ، (٩٢‬‬
‫‪(٣٥‬؛ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺪﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٤٦٩١‬؛ ﻭﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪(١٢٥ /٢‬‬
‫‪(٤٠٧ /٥) ،‬؛ ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ )‪ ، (١٤٥ ، ١٤٤ /١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ . (٣٢٩‬ﻭﺳﺎﺋﺮ ﻫﺬﻩ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺿﻌﻔﻬﺎ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ‪ ،‬ﻟﻜﻦ ﻳﻌﻀﺪ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ ‪ ،‬ﻭﻭﺟﻪ ﺗﺴﻤﻴﺔ ﺍﻟﻘﺪﺭﻳﺔ ﲟﺠﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃ‪‬ﻢ ﺣﲔ‬
‫ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﳜﻠﻖ ﺍﻟﺸﺮ ﻭﱂ ﻳﻘﺪﺭﻩ ‪ ،‬ﺍﺿﻄﺮﻭﺍ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺧﺎﻟﻖ ﺃﻓﻌﺎﻟﻪ ‪ ،‬ﻛﻤﺎ ﺗﺰﻋﻢ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ‪ ،‬ﻓﻬﻢ ‪‬ﺬﺍ ﺃﺷﺒﻬﻮﺍ ﺍ‪‬ﻮﺱ ‪ ،‬ﺑﻞ ﺗﺎﺑﻌﻮﻫﻢ ﺑﻘﻮﳍﻢ ‪ :‬ﺇﻥ ﺍﷲ ﺇﻟﻪ ﺍﳋﲑ ﻭﺍﻟﻨﻮﺭ ‪ ،‬ﻭﺍﻟﺸﺮ ﻭﺍﻟﻈﻠﻤﺔ ﳍﺎ ﺧﺎﻟﻖ ﺁﺧﺮ‬
‫ﻏﲑﻩ ﺑﺰﻋﻤﻬﻢ ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ )ﺹ‪ . (٩٥ ، ٩٤‬ﻭﺍﻧﻈﺮ ‪:‬‬
‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ )‪. (٢٦١ -٢٥٨ /٨‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﺬﺍﻫﺐ ‪.‬‬
‫)‪ (6‬ﻓﻌﻠﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻋﺎﻣﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺑﺄﻥ ﺯﻋﻤﻮﺍ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺑﺄﻥ ﺯﻋﻤﻮﺍ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺑﺄﻥ ﺯﻋﻤﻮﺍ ‪.‬‬

‫‪١٣٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻳﻔﻌﻠﻮﻥ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺇﻣﺎ ﺑﺄﻥ ﻣﺎ ﻓﻌﻠﻪ ﱂ ﻳﺄﻣﺮ ﲞﻼﻓﻪ‪ ،‬ﻭﻣﺎ ﺃﻣﺮ ﺑﻪ ﱂ ﻳﻘﺪﺭ‬ ‫ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺍﳋﻠﻖ‬
‫ﺧﻼﻓﻪ ﻭﺫﻟﻚ ﺣﲔ ﻋﺎﺭﺿﻮﺍ ﺑﲔ ﻓﻌﻠﻪ ﻭﺃﻣﺮﻩ‪ ،‬ﺣﱴ ﺃﻗﺮ ﻓﺮﻳﻖ ﺑﺎﻟﻘﺪﺭ ﻭﻛﺬﺑﻮﺍ ﺑﺎﻷﻣﺮ‪ ،‬ﻭﺃﻗﺮ‬
‫)‪(2‬‬
‫ﺍﻋﺘﻘﺪﻭﺍ ﲨﻴﻌﺎ ﺃﻥ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﳏﺎﻝ‪ ،‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ‬ ‫ﻓﺮﻳﻖ ﺑﺎﻷﻣﺮ ﻭﻛﺬﺑﻮﺍ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﺣﲔ‬
‫ﻣﺒﻄﻞ ﺑﺎﻟﺘﻜﺬﻳﺐ ﲟﺎ ﺻﺪﻕ ﺑﻪ ﺍﻵﺧﺮ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ ﺫﻟﻚ ﻟﻮﻗﻮﻉ ﺍﳌﻨﺎﺯﻋﺔ ﰲ ﺍﻟﺸﻲﺀ ﺍﻟﻘﻠﻴﻞ ﻗﺒﻞ ﺇﺣﻜﺎﻣﻪ ﻭﲨﻊ ﺣﻮﺍﺷﻴﻪ‬
‫ﻭﺃﻃﺮﺍﻓﻪ ﻭﳍﺬﺍ ﻗﺎﻝ‪ } :‬ﻣﺎ ﻋﺮﻓﺘﻢ ﻣﻨﻪ ﻓﺎﻋﻤﻠﻮﺍ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺟﻬﻠﺘﻢ ﻣﻨﻪ ﻓﺮﺩﻭﻩ ﺇﱃ ﻋﺎﳌﻪ { )‪. (4) (3‬‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﺘﻨﺒﻴﻪ ﻣﻦ ﺍﳊﺪﻳﺚ‬ ‫ﺑﺬﻛﺮ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪:‬‬ ‫ﻭﺍﻟﻐﺮﺽ‬
‫ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪. (8) { 4 (#þqàÊ$yz “É‹©9$%x. ÷LäêôÒäzur } :‬‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻋﻦ ﺃﰊ ﻭﺍﻗﺪ‬ ‫ﻋﻦ ﺳﻨﺎﻥ ﺑﻦ ﺃﰊ ﺳﻨﺎﻥ ﺍﻟﺪﺅﱄ‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﻯ ﺍﻟﺰﻫﺮﻱ‬
‫ﺍﻟﻠﻴﺜﻲ )‪ (11‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﱃ ﺣﻨﲔ‪ ،‬ﻭﳓﻦ ﺣﺪﺛﺎﺀ )‪ (1‬ﻋﻬﺪ ﺑﻜﻔﺮ‪،‬‬

‫)‪ (1‬ﻭﺍﳋﻠﻖ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺣﱴ ‪.‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٦٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٨٥‬ﺃﲪﺪ )‪. (١٨١/٢‬‬
‫)‪ (4‬ﺍﳊﺪﻳﺚ ﻣﺮ )ﺹ‪. (١٦٢‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺫﻛﺮ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﺍﻟﺘﻨﺒﻴﻪ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﺴﻨﺔ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٩‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻱ ‪ ،‬ﻣﻦ ﺑﲏ ﺯﻫﺮﺓ ﺑﻦ ﻛﻼﺏ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻫﻮ ﺃﻭﻝ ﻣﻦ ﺩﻭﻥ‬
‫ﺍﳊﺪﻳﺚ ﻭﲰﻊ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺗﺎﺑﻌﻲ ﻣﺪﱐ ‪ ،‬ﻭﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﻟﻠﺤﺪﻳﺚ ﻣﻊ ﺇﺗﻘﺎﻥ ﻭﻓﻘﻪ‬
‫‪ ،‬ﻳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪١٢٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٠٧ /٢‬ﺗﺮﲨﺔ‬
‫)‪(٧٠٢‬؛ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ ، (٧٤ -٧١ /٨‬ﺗﺮﲨﺔ )‪. (٣١٨‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺳﻨﺎﻥ ﺑﻦ ﺃﰊ ﺳﻨﺎﻥ ﺍﻟﺪﺅﱄ ‪ -‬ﺃﻭ ﺍﻟﺪﻳﻠﻲ ‪ -‬ﺗﺎﺑﻌﻲ ‪ ،‬ﻣﺪﱐ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ :‬ﺛﻘﺔ‬
‫‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪١٠٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، ( ٣٣٤ /١‬ﺗﺮﲨﺔ )‪. (٥٣٧‬‬
‫)‪ (11‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﻮﻑ ﺑﻦ ﺃﺳﻴﺪ ﺑﻦ ﺟﺎﺑﺮ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﺃﺑﻮ ﻭﺍﻗﺪ ﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﺷﻬﺪ ﺑﺪﺭﺍ ﻛﻤﺎ ﺷﻬﺪ‬
‫ﺍﻟﻔﺘﺢ ﻭﺣﻨﲔ ‪ ،‬ﻭﻛﺎﻥ ﳛﻤﻞ ﺭﺍﻳﺔ ﻗﻮﻣﻪ ‪ ،‬ﻛﻤﺎ ﺷﻬﺪ ﺗﺒﻮﻙ ‪ ،‬ﻭﺍﻟﲑﻣﻮﻙ ‪ ،‬ﺗﻮﻓﻴﺴﻨﺔ )‪٦٨‬ﻫـ( ‪ ،‬ﻭﻗﻴﻞ ‪ ٨٥) :‬ﻫـ(‪.‬‬

‫‪١٣٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻟﻠﻤﺸﺮﻛﲔ ﺳﺪﺭﺓ ﻳﻌﻜﻔﻮﻥ ﻋﻨﺪﻫﺎ ﻭﻳﻨﻴﻄﻮﻥ )‪ (2‬ﺎ ﺃﺳﻠﺤﺘﻬﻢ ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﺫﺍﺕ ﺃﻧﻮﺍﻁ‪ ،‬ﻓﻤﺮﺭﻧﺎ‬
‫ﺑﺴﺪﺭﺓ ﻓﻘﻠﻨﺎ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺍﺟﻌﻞ ﻟﻨﺎ ﺫﺍﺕ ﺃﻧﻮﺍﻁ ﻛﻤﺎ ﳍﻢ ﺫﺍﺕ ﺃﻧﻮﺍﻁ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﺍﷲ ﺃﻛﱪ! ﺇ‪‬ﺎ ﺍﻟﺴﻨﻦ )‪ (3‬ﻗﻠﺘﻢ ‪ -‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ‪ -‬ﻛﻤﺎ ﻗﺎﻟﺖ ﺑﻨﻮ )‪ (4‬ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻟﺘﺮﻛﱭ‬ ‫)‪(6‬‬
‫)‪{ ÇÊÌÑÈ tbqè=ygøgrB ×Pöqs% öNä3¯RÎ) tA$s% 4 ×pygÏ9#uä óOßgs9 $yJx. $Yg»s9Î‬‬ ‫‪!$uZ©9 @yèô_$#‬‬ ‫}‬ ‫)‪(5‬‬
‫ﳌﻮﺳﻰ‬

‫ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ { ﺭﻭﺍﻩ ﻣﺎﻟﻚ )‪ (7‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (8‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪) :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‬

‫ﺻﺤﻴﺢ( )‪ (9‬ﻭﻟﻔﻈﻪ } ﻟﺘﺮﻛﱭ ﺳﻨﺔ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ { )‪. (1) (10‬‬

‫ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (٢١٦ ، ٢١٥ /٤‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ . (١٢١١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪، ٣١٩ /٥‬‬
‫‪. (٣٢٠‬‬
‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺪﻳﺜﻮ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻨﻴﻄﻮﻥ ‪ ،‬ﻭﻣﻌﲎ ﻳﻨﻮﻃﻮﻥ ‪ :‬ﻳﻌﻠﻘﻮﻥ ‪.‬‬
‫)‪ (3‬ﺍﻟﺴﻨﻦ ‪ :‬ﲨﻊ )ﺳﻨﺔ( ﻭﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﻟﻮﺟﻬﺔ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪ :‬ﺇ‪‬ﺎ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺳﻠﻜﻬﺎ ﻣﻦ ﻗﺒﻠﻜﻢ ﻣﻦ ﺍﻷﻣﻢ ﻛﺎﻟﻴﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺣﲔ ﻭﻗﻌﻮﺍ ﰲ ﻫﺬﻩ ﺍﻟﺒﺪﻉ ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻳﻔﺴﺮﻩ ﺁﺧﺮﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺱ ﻥ ﻥ( ‪) ،‬ﺹ‪. (٣١٧‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺑﲏ ‪.‬‬
‫)‪ (5‬ﳌﻮﺳﻰ ‪ :‬ﺳﻘﺖ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. ١٣٨ :‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﰊ ﻋﺎﻣﺮ ﺍﻷﺻﺒﺤﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﻭﺍﶈﺪﺙ ﺍﳊﺎﻓﻆ ‪ ،‬ﺇﻣﺎﻡ ﺩﺍﺭ‬
‫ﺍﳍﺠﺮﺓ ‪ ،‬ﻭﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ‪ ،‬ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺍﳌﺬﻫﺐ ﺍﳌﺎﻟﻜﻲ ‪ ،‬ﺭﻭﻯ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺧﻠﻖ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﶈﺪﺛﲔ ﺍﳊﻔﺎﻅ ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻏﺎﻳﺔ ﺍﻟﺪﻗﺔ ﻭﺍﻟﺜﻘﺔ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ ‪:‬‬
‫ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﻳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﺃﺷﻬﺮﻫﺎ ‪:‬‬
‫ﺍﳌﻮﻃﺄ ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪١٧٩‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٨٥‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٢٣ /٢‬ﺗﺮﲨﺔ‬
‫)‪(٨٥٩‬؛ ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (١٧٤ /١٠‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺳﻨﺎﻥ ﺑﻦ ﳕﺮ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﻧﺴﺒﺔ ﺇﱃ )ﻧﺴﺎ( ‪،‬‬
‫ﻗﺮﻳﺔ ﲞﺮﺳﺎﻥ ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﻟﺜﻘﺔ ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺴﻨﻦ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺴﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ‬
‫ﻋﻠﻰ ﺍﻋﺘﻤﺎﺩﻫﺎ ﻭﻗﺒﻮﳍﺎ ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣﺎ ﻣﺸﻬﻮﺩﺍ ﻟﻪ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﻘﻰ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ (٣٠٣‬ﻋﻦ‬
‫ﲬﺲ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(١٢٤ ، ١٢٣ /١١‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٦ /١‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪. (٥٧‬‬
‫)‪ (9‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪. (٤٧٥ /٤‬‬
‫)‪ (10‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (٢١٨٠‬ﺃﲪﺪ )‪. (٢١٨/٥‬‬

‫‪١٣٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﻗﺪﻣﺖ ﻣﺎ ﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪:‬‬

‫} ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ‪ ،‬ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ‪ ،‬ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ ﺟﺤﺮ ﺿﺐ‬

‫ﻟﺪﺧﻠﺘﻤﻮﻩ " ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ؟ ﻗﺎﻝ‪" :‬ﻓﻤﻦ؟ { )‪. (3) (2‬‬

‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻟﺘﺄﺧﺬﻥ ﺃﻣﱵ ﻣﺄﺧﺬ‬ ‫)‪(4‬‬

‫ﻭﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺍﻟﻘﺮﻭﻥ ﻗﺒﻠﻬﺎ ﺷﱪﺍ ﺑﺸﱪ ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ "‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ؟ ﻗﺎﻝ‪ " :‬ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﺇﻻ‬
‫ﺃﻭﻟﺌﻚ؟ { )‪. (6) (5‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺧﺮﺝ ﻣﻨﻪ ﳐﺮﺝ ﺍﳋﱪ ﻋﻦ ﻭﻗﻮﻉ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺬﻡ ﳌﻦ ﻳﻔﻌﻠﻪ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﳜﱪ ﻋﻤﺎ‬
‫ﻳﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ ﻣﻦ ﺍﻷﺷﺮﺍﻁ ﻭﺍﻷﻣﻮﺭ ﺍﶈﺮﻣﺎﺕ‪.‬‬
‫ﻓﻌﻠﻢ ﺃﻥ ﻣﺸﺎ‪‬ﺘﻬﺎ )‪ (7‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﳑﺎ ﺫﻣﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻫﻮ‬
‫ﺍﳌﻄﻠﻮﺏ ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻗﺪ ﺩﻻ ﻋﻠﻰ ﻭﻗﻮﻉ )‪ (8‬ﺫﻟﻚ‪ ،‬ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺍﻟﻨﻬﻲ‬

‫)‪ (1‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (٢١٨ /٥‬ﰲ ﻣﺴﻨﺪ ﺃﰊ ﻭﺍﻗﺪ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ‬
‫ﻟﺘﺮﻛﱭ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٧٥ /٤) ، (٢١٨٠‬ﻭﺻﺤﺤﻪ ﻛﻤﺎ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﱂ ﺃﺟﺪﻩ‬
‫ﰲ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ﻭﻻ ﰲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )ﺍﻟﺴﻨﻦ ﺍﻟﺼﻐﺮﻯ( ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (٦٨٨٩‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٦٩‬ﺃﲪﺪ )‪. (٨٤/٣‬‬
‫)‪ (3‬ﻣﺮ ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﺍﳊﺪﻳﺚ ﺹ )‪ ، (٧٩‬ﻭﻫﻮ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٧٣٢٠ ، ٧٣١٩‬ﻭﰲ ﻣﺴﻠﻢ ﺭﻗﻢ‬
‫)‪ (٢٦٦٩‬ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﻃﺮﻳﻖ ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺭﻭﺍﻳﱵ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻗﻮﻟﻪ ‪ " :‬ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ " ﺇﳕﺎ ﺟﺎﺀ ﰲ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ‪ " :‬ﺷﱪﺍ ﺑﺸﱪ ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ " ‪.‬‬
‫)‪ (4‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﳉﻌﻔﻲ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺻﺎﺣﺐ ﺃﺻﺢ ﻛﺘﺎﺏ ﺑﻌﺪ‬
‫ﻛﺘﺎﺏ ﺍﷲ ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺟﺒﻞ‬
‫ﺍﳊﻔﻆ ‪ ،‬ﻭﺇﻣﺎﻡ ﺍﻟﺪﻧﻴﺎ ﰲ ﻓﻘﻪ ﺍﳊﺪﻳﺚ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٥٦‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٦٢‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (١٤٤ /٢‬ﺕ ‪. (٤٣‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (٦٨٨٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪ ، (٣٩٩٤‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪" :‬‬
‫ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ " ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٧٣١٩‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٢٠٠ /١٣‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺸﺎ‪‬ﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ ،‬ﻭﻫﻮ ﺑﻴﺎﻥ ﳌﺮﺟﻊ ﺍﻟﻀﻤﲑ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻓﻌﻞ ﺫﻟﻚ ‪.‬‬

‫‪١٣٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻨﻪ؟ ﻷﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺃﻳﻀﺎ )‪ (1‬ﻗﺪ )‪ (2‬ﺩﻻ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺰﺍﻝ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻃﺎﺋﻔﺔ ﻣﺘﻤﺴﻜﺔ‬
‫ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﺑﻌﺚ )‪ (3‬ﺑﻪ ﳏﻤﺪ )‪ r (4‬ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ )‪ (5‬ﻭﺃ‪‬ﺎ ﻻ ﲡﺘﻤﻊ ﻋﻠﻰ ﺿﻼﻟﺔ )‪ (6‬ﻓﻔﻲ‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﺗﻜﺜﲑ ﳍﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻭﺗﺜﺒﻴﺘﻬﺎ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺇﳝﺎ‪‬ﺎ‪ ،‬ﻓﻨﺴﺄﻝ ﺍﷲ ﺍ‪‬ﻴﺐ ﺃﻥ ﳚﻌﻠﻨﺎ‬
‫ﻣﻨﻬﺎ )‪. (7‬‬
‫ﻭﺃﻳﻀﺎ‪ :‬ﻟﻮ ﻓﺮﺽ ﺃﻥ ﺍﻟﻨﺎﺱ ﻻ ﻳﺘﺮﻙ ﺃﺣﺪ ﻣﻨﻬﻢ ﻫﺬﻩ ﺍﳌﺸﺎ‪‬ﺔ ﺍﳌﻨﻜﺮﺓ؛ ﻟﻜﺎﻥ ﰲ ﺍﻟﻌﻠﻢ ‪‬ﺎ ﻣﻌﺮﻓﺔ‬
‫ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﺬﻟﻚ؛ ﻓﺈﻥ )‪ (8‬ﻧﻔﺲ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﲟﺎ ﻛﺮﻫﻪ ﺍﷲ ﺧﲑ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻌﻤﻞ ﺑﻪ‪ ،‬ﺑﻞ‬
‫ﻓﺎﺋﺪﺓ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﺃﻋﻈﻢ ﻣﻦ ﻓﺎﺋﺪﺓ ﳎﺮﺩ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﱂ ﻳﻘﺘﺮﻥ ﺑﻪ ﻋﻠﻢ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻋﺮﻑ‬
‫ﺍﳌﻌﺮﻭﻑ ﻭﺃﻧﻜﺮ ﺍﳌﻨﻜﺮ ﻛﺎﻥ ﺧﲑﺍ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻴﺖ ﺍﻟﻘﻠﺐ ﻻ ﻳﻌﺮﻑ ﻣﻌﺮﻭﻓﺎ‪ ،‬ﻭﻻ ﻳﻨﻜﺮ ﻣﻨﻜﺮﺍ‪،‬‬
‫ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ؛ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ؛ ﻓﺈﻥ ﱂ‬
‫ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ؛ ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ { )‪ (10) (9‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﻭﰲ ﻟﻔﻆ‪ } :‬ﻟﻴﺲ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﻹﳝﺎﻥ ﺣﺒﺔ ﺧﺮﺩﻝ { )‪. (12) (11‬‬
‫ﻭﺇﻧﻜﺎﺭ ﺍﻟﻘﻠﺐ ﻫﻮ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺄﻥ ﻫﺬﺍ ﻣﻨﻜﺮ‪ ،‬ﻭﻛﺮﺍﻫﺘﻪ ﻟﺬﻟﻚ )‪. (13‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺳﻘﻄﺖ ﺃﻳﻀﺎ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺩ ﻁ( ‪ :‬ﺳﻘﻂ ﻗﺪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻌﺚ ﺍﷲ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳏﻤﺪﺍ ‪.‬‬
‫)‪ (5‬ﺃﺣﺎﺩﻳﺚ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﺗﺘﻤﺴﻚ ﺑﺎﳊﻖ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﻭﺛﺎﺑﺘﺔ ﻭﻛﺜﲑﺓ ﰲ ﺍﻟﺼﺤﺎﺡ ﻭﺍﻟﺴﻨﻦ‬
‫ﻭﺍﳌﺴﺎﻧﻴﺪ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﻣﻨﻬﺎ ﺍﻟﻜﺜﲑ ‪.‬‬
‫)‪ (6‬ﺣﺪﻳﺚ ‪) :‬ﻻ ﲡﺘﻤﻊ ﺃﻣﱵ ﻋﻠﻰ ﺿﻼﻟﺔ( ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻣﻨﻬﻢ ‪ .‬ﻭﻗﻮﻟﻪ ‪ :‬ﻓﻨﺴﺄﻝ ﺍﷲ ﺍ‪‬ﻴﺐ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻨﻬﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﺑﺬﻟﻚ ﻓﺈﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (٤٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (٢١٧٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )‪ ، (٥٠٠٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ‬
‫)‪ ، (١١٤٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٢٧٥‬ﺃﲪﺪ )‪. (١٠/٣‬‬
‫)‪ (10‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻣﻦ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺃﻥ ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﺟﺒﺎﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٦٩ /١) ، (٤٩‬‬
‫)‪ (11‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪. (٥٠‬‬
‫)‪ (12‬ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻳﻀﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺁﻧﻔﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٧٠ /١) ، (٥٠‬‬
‫ﻭﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ‪ ،‬ﰲ ﺟﻬﺎﺩ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ ‪ ،‬ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻻ ﻳﺆﻣﺮﻭﻥ ‪.‬‬
‫)‪ (13‬ﰲ )ﺏ( ‪ :‬ﻛﺬﻟﻚ ‪.‬‬

‫‪١٣٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺍﻟﻘﻠﺐ ﻣﻌﺮﻓﺔ ﻫﺬﺍ ﺍﳌﻌﺮﻭﻑ‬ ‫ﺇﳝﺎﻥ ﻭﺇﺫﺍ ﻓﻘﺪ‬ ‫ﻓﺈﺫﺍ ﺣﺼﻞ ﻫﺬﺍ‪ ،‬ﻛﺎﻥ ﰲ ﺍﻟﻘﻠﺐ‬
‫ﻭﺇﻧﻜﺎﺭ ﻫﺬﺍ ﺍﳌﻨﻜﺮ؛ ﺍﺭﺗﻔﻊ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﻘﺪ ﻳﺴﺘﻐﻔﺮ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﺬﻧﺐ ﻣﻊ ﺇﺻﺮﺍﺭﻩ ﻋﻠﻴﻪ ﺃﻭ ﻳﺄﰐ ﲝﺴﻨﺎﺕ ﲤﺤﻮﻩ‪ ،‬ﺃﻭ‬
‫ﲤﺤﻮ ﺑﻌﻀﻪ‪ ،‬ﻭﻗﺪ ﻳﻘﻠﻞ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﺗﻀﻌﻒ ﳘﺘﻪ ﰲ ﻃﻠﺒﻪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻧﻪ ﻣﻨﻜﺮ‪ ،‬ﰒ ﻟﻮ ﻓﺮﺽ ﺃﻧﺎ‬
‫ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻨﺎﺱ ﻻ ﻳﺘﺮﻛﻮﻥ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄﻧﻪ ﻣﻨﻜﺮ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﺎﻧﻌﺎ ﻣﻦ ﺇﺑﻼﻍ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﻭﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﻞ ﺫﻟﻚ ﻻ ﻳﺴﻘﻂ ﻭﺟﻮﺏ ﺍﻹﺑﻼﻍ ﻭﻻ ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﰲ‬
‫ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ‪ -‬ﻭﻗﻮﻝ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻮﺿﻊ ﺍﺳﺘﻘﺼﺎﺀ )‪ (3‬ﺫﻟﻚ‪ ،‬ﻭﷲ ﺍﳊﻤﺪ ﻋﻠﻰ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ‬
‫ﺃﻧﻪ‪ } :‬ﻻ ﺗﺰﺍﻝ )‪ (4‬ﻣﻦ ﺃﻣﺘﻪ ﻃﺎﺋﻔﺔ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﺍﳊﻖ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ { ‪.‬‬
‫ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﺧﺼﺎﺋﺺ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻭﺍﺭﺩ ﰲ ﻛﻞ ﻣﻨﻜﺮ ﻗﺪ ﺃﺧﱪ‬
‫ﺍﻟﺼﺎﺩﻕ ﺑﻮﻗﻮﻋﻪ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻘﻠﻮﺏ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﺇﺫﺍ ﻓﻘﺪ ﻣﻦ ﺍﻟﻘﻠﺐ ‪.‬‬
‫)‪ (3‬ﻟﻠﻤﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﻛﻼﻡ ﻣﻔﺼﻞ ﻋﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﲡﺪ ﺷﻴﺌﺎ ﻣﻨﻪ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪/٢٨‬‬
‫‪ ، (١٧١ -١٢١‬ﻭﻃﺒﻊ ﰲ ﺭﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻻ ﻳﺰﺍﻝ ‪.‬‬

‫‪١٤٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻮﺩ ﺇﱃ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ‬

‫‪šúïÏ%©!$# $yg•ƒr'¯»tƒ‬‬ ‫ﻭﳑﺎ ﻳﺪﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫ﻗﺎﻝ‬ ‫)‪(1‬‬
‫‪{ ÇÊÉÍÈ ÒOŠÏ9r& ë>#x‹tã šúïÌ•Ïÿ»x6ù=Ï9ur 3 (#qãèyJó™$#ur $tRö•ÝàR$# (#qä9qè%ur $uZÏãºu‘ (#qä9qà)s? Ÿw (#qãYtB#uä‬‬
‫)‪(4‬‬
‫ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻣﺜﻞ‬ ‫ﻭﻏﲑﻩ )‪ " (3‬ﻛﺎﻧﺖ ﺍﻟﻴﻬﻮﺩ ﺗﻘﻮﻟﻪ ﺍﺳﺘﻬﺰﺍﺀ‪ ،‬ﻓﻜﺮﻩ‬ ‫)‪(2‬‬
‫ﻗﺘﺎﺩﺓ‬
‫)‪(6‬‬
‫ﻗﻮﳍﻢ " )‪ (5‬؛ ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ " :‬ﻛﺎﻧﺖ ﺍﻟﻴﻬﻮﺩ ﺗﻘﻮﻝ ﻟﻠﻨﱯ ‪ r‬ﺭﺍﻋﻨﺎ ﲰﻌﻚ‪ ،‬ﻳﺴﺘﻬﺰﺀﻭﻥ ﺑﺬﻟﻚ‬
‫ﻭﻛﺎﻧﺖ )‪ (7‬ﰲ ﺍﻟﻴﻬﻮﺩ ﻗﺒﻴﺤﺔ "‪.‬‬
‫ﻗﺎﻝ )‪ " (11‬ﻛﺎﻥ ﻳﺄﰐ ﻧﺎﺱ‬ ‫)‪(10) (9‬‬
‫ﻭﺭﻭﻯ ﺃﲪﺪ )‪ .................... (8‬ﻋﻦ ﻋﻄﻴﺔ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﻵﻳﺔ ‪. ١٠٤‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﻗﺘﺎﺩﺓ ﺑﻦ ﺩﻋﺎﻣﺔ ﺑﻦ ﻗﺘﺎﺩﺓ ﺍﻟﺴﺪﻭﺳﻲ ‪ ،‬ﺃﺑﻮ ﺍﳋﻄﺎﺏ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ﺍﻷﻋﻤﻰ ‪ ،‬ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻋﺪﻩ ﺍﺑﻦ‬
‫ﺳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻟﺒﺼﺮﻳﲔ ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻟﻨﺎﺩﺭﻳﻦ ‪ ،‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ‪ :‬ﻫﻮ ﻣﻦ ﺃﺣﻔﻆ ﺍﻟﻨﺎﺱ ‪،‬‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ :‬ﻫﻮ ﺃﺣﻔﻆ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻭﻣﻊ ﺣﻔﻈﻪ ﻛﺎﻥ ﻓﻘﻴﻬﺎ ‪ ،‬ﻭﻋﺎﳌﺎ ﺑﺎﻟﺘﻔﺴﲑ ‪ ،‬ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺛﻘﺔ ﺛﺒﺖ " ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪١١٧‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٥٧‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ‬
‫)‪(٣١٣ /٩‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٢٣ /٢‬ﺗﺮﲨﺔ )‪ ، (٨١‬ﺣﺮﻑ ﻗﺎﻑ ‪ ،‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪. (٢٢٩ /٧‬‬
‫)‪ (3‬ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﻣﻔﺴﺮﻱ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﻛﺎﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ‪ ،‬ﻭﺃﰊ ﻣﺎﻟﻚ ‪ ،‬ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ‬
‫ﺃﻧﺲ ‪ ،‬ﻭﻋﻄﻴﺔ ﺍﻟﻌﻮﰲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪(١٤٩ ، ١٤٨ /١‬؛ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٣٧٤ /١‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ( ‪ :‬ﻓﻜﺮﻫﻪ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪(٣٧٤ /١‬؛ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪(١٤٩ /١‬؛ ﻭﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﱐ )‪. (١٢٥ /١‬‬
‫)‪ (6‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٣٧٤ /١‬‬
‫)‪ (7‬ﰲ )ﺝ( ‪ :‬ﻓﻜﺎﻧﺖ ‪.‬‬
‫)‪ (8‬ﻻ ﺃﺩﺭﻱ ﻣﻦ ﺃﲪﺪ ﻫﺬﺍ ؟ ﻓﻠﻌﻠﻪ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ )‪ ، (٣٧٤ /١‬ﻭﻫﻮ‬
‫ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﻴﺴﻰ ﺍﻷﻫﻮﺍﺯﻱ ﺍﻟﺒﺰﺍﺭ ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﺻﺎﱀ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪٢٥٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٥ ، ١٤ /١‬ﺕ ‪. (٩‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﻄﻴﺔ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺟﻨﺎﺩﺓ ﺍﻟﻌﻮﰲ ‪ ،‬ﻣﻦ ﺟﺪﻳﻠﺔ ﻗﻴﺲ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪ ،‬ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﳜﻄﺊ ﻛﺜﲑﺍ ‪ ،‬ﻛﺎﻥ‬
‫ﺷﻴﻌﻴﺎ ﻣﺪﻟﺴﺎ " ‪ ،‬ﻭﺿﻌﻔﻪ ﺃﲪﺪ ‪ ،‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ :‬ﺻﺎﱀ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ‪ " :‬ﻭﻛﺎﻥ ﺛﻘﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻭﻟﻪ‬
‫ﺃﺣﺎﺩﻳﺚ ﺻﺎﳊﺔ ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ ﳛﺘﺞ ﺑﻪ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١١١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٣٨٢ /٦‬ﺕ ‪(٢١٢٥‬؛‬
‫ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪(٣٠٤ /٦‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤ /٢‬ﺕ‪. (٢١٦‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻄﻴﺔ ﺍﻟﻌﻮﰲ ‪ ،‬ﻭﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﱂ ﺗﺬﻛﺮ ﺍﻟﻌﻮﰲ ‪.‬‬
‫)‪ (11‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪ ، (٣٧٤ /١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪. (١٤٩ /١‬‬

‫‪١٤١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺭﺍﻋﻨﺎ ﲰﻌﻚ‪ ،‬ﺣﱴ ﻗﺎﳍﺎ ﻧﺎﺱ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻜﺮﻩ ﺍﷲ ﳍﻢ ﻣﺎ ﻗﺎﻟﺖ‬
‫ﺍﻟﻴﻬﻮﺩ "‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ )‪ " (1‬ﻛﺎﻧﺖ ﻟﻐﺔ ﰲ ﺍﻷﻧﺼﺎﺭ ﰲ ﺍﳉﺎﻫﻠﻴﺔ " )‪. (2‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ )‪ " (3‬ﺇﻥ ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺣﺪﺙ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻳﻘﻮﻝ‬
‫ﺃﺣﺪﻫﻢ )‪ (4‬ﻟﺼﺎﺣﺒﻪ‪ :‬ﺃﺭﻋﲏ )‪ (5‬ﲰﻌﻚ؛ ﻓﻨﻬﻮﺍ ﻋﻦ ﺫﻟﻚ " )‪ (6‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ )‪. (7‬‬

‫ﻓﻬﺬﺍ ﻛﻠﻪ ﻳﺒﲔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻧ‪‬ﻬﻲ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻦ ﻗﻮﳍﺎ؛ ﻷﻥ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮ‪‬ﺎ ‪-‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺒﻴﺤﺔ ﻭﻣﻦ ﺍﳌﺴﻠﻤﲔ ﱂ ﺗﻜﻦ ﻗﺒﻴﺤﺔ ‪ -‬ﳌﺎ ﻛﺎﻥ )‪ (8‬ﰲ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺗﻄﺮﻳﻘﻬﻢ )‪ (10) (9‬ﺇﱃ ﺑﻠﻮﻍ ﻏﺮﺿﻬﻢ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ‪ ،‬ﻭﺃﺑﻮ ﺭﺑﺎﺡ ﺃﺑﻮﻩ ‪ ،‬ﺍﲰﻪ ‪ :‬ﺃﺳﻠﻢ ‪ ،‬ﺍﻟﻔﻬﺮﻱ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺃﺣﺪ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﺍﳌﻜﻴﲔ ‪،‬‬
‫ﻭﻛﺎﻥ ﻋﺎﳌﺎ ﻓﺎﺿﻼ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﻓﻘﻴﻬﺎ ‪ ،‬ﺃﺩﺭﻙ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺭﻭﻯ ﻋﻨﻬﻢ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‬
‫)‪١١٤‬ﻫـ( ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ )‪ (٨٨‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(٤٧٠ - ٤٦٧ /٥‬؛ ﻭﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٢ /٢‬ﺕ ‪ ، (١٩٠‬ﺣﺮﻑ )ﻉ( ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪(٣٧٤ /١‬؛ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪. (٤٩ /١‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺭﻓﻴﻊ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﻟﺮﻳﺎﺣﻲ ‪ ،‬ﻣﻦ ﺑﲏ ﲤﻴﻢ ‪ ،‬ﺑﺼﺮﻱ ‪ ،‬ﻭﺛﻘﻪ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﺃﺑﻮ ﺯﺭﻋﺔ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺛﻘﺔ ﻛﺜﲑ ﺍﻹﺭﺳﺎﻝ " ‪ ،‬ﻣﺎﺕ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ ‪٩٠‬ﻫـ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٥٢ /١‬ﺕ‬
‫‪. (١٠٥‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪) :‬ﺃﺣﺪﻫﻢ( ﺳﻘﻄﺖ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺍﻋﲏ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪(٣٧٤ /١‬؛ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪. (١٤٩ /١‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺰﺍﺣﻢ ﺍﳍﻼﱄ ‪ ،‬ﺍﳋﺮﺳﺎﱐ ‪ ،‬ﺗﺎﺑﻌﻲ ‪ ،‬ﺟﻠﻴﻞ ‪ ،‬ﺇﻣﺎﻡ ﰲ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻗﺎﻝ ﺍﻟﺜﻮﺭﻱ ‪ " :‬ﺧﺬﻭﺍ ﺍﻟﺘﻔﺴﲑ‬
‫ﻋﻦ ﺃﺭﺑﻌﺔ ‪ :‬ﳎﺎﻫﺪ ‪ ،‬ﻭﻋﻜﺮﻣﺔ ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ‪ ،‬ﻭﺍﻟﻀﺤﺎﻙ " ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ‪ ،‬ﻛﺜﲑ‬
‫ﺍﻹﺭﺳﺎﻝ " ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺃﲪﺪ ‪ ،‬ﻭﺿﻌﻔﻪ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪١٠٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪(٢٢٣ /٩‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٧٣ /١‬ﺕ ‪. (١٧‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳌﺎ ﻛﺎﻧﺖ ﻣﺸﺎ‪‬ﺘﻬﻢ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻃﺮﻳﻘﻬﻢ ‪.‬‬
‫)‪ (10‬ﺍﻟﺘﻄﺮﻳﻖ ‪ :‬ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻭﺍﳌﻌﲎ ‪ :‬ﺇﻓﺴﺎﺡ ﺍﻟﻄﺮﻳﻖ ﳍﻢ ﻟﻴﺒﻠﻐﻮﺍ ﻣﺮﺍﺩﻫﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺒﻴﺤﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻃﺮﻕ( ‪) ،‬ﺹ ‪. (٣٩١‬‬

‫‪١٤٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪’n<Î) öNèdá•øBr& !$yJ¯RÎ) 4 >äóÓx« ’Îû öNåk÷]ÏB |Mó¡©9 $Yèu‹Ï© (#qçR%x.ur öNåks]ƒÏŠ (#qè%§•sù tûïÏ%©!$# ¨bÎ‬‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪. (1) { ÇÊÎÒÈ tbqè=yèøÿtƒ (#qçR%x. $oÿÏ3 Nåkã¨Îm6t^ム§NèO «!$#‬‬

‫‪(#qçRqä3s? Ÿwur‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬ ‫)‪(2‬‬

‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ‬

‫‪. (3) { 4 àM»oYÉi•t6ø9$# æLèeuä!%y` $tB ω÷èt/ .`ÏB (#qàÿn=tF÷z$#ur (#qè%§•xÿs? tûïÏ%©!$%x.‬‬

‫ﻭﻗﺎﻝ‪. (5) (4) { ÇÍÈ èpuZÉi•t7ø9$# ãNåkøEuä!%y` $tB ω÷èt/ .`ÏB žwÎ) |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# s-§•xÿs? $tBur } :‬‬

‫‪¾ÏmÎ/ (#rã•Åe2èŒ $£JÏiB $yàym (#qÝ¡oYsù óOßgs)»sWŠÏB $tRõ‹yzr& #“t•»|ÁtR $¯RÎ) (#þqä9$s% šúïÏ%©!$# šÆÏBur‬‬ ‫ﻭﻗﺎﻝ‪} :‬‬

‫‪. (6) { 4 ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ 4’n<Î) uä!$ŸÒøót7ø9$#ur nour#y‰yèø9$# ãNßgoY÷•t/ $oY÷ƒt•øîr'sù‬‬

‫‪$uZøŠs)ø9r&ur 4 #\•øÿä.ur $YZ»u‹øóèÛ y7Îi/¢‘ `ÏB y7ø‹s9Î) tAÌ“Ré& !$¨B Nåk÷]ÏiB #ZŽ•ÏVx. žcy‰ƒÍ”z•s9ur‬‬ ‫ﻭﻗﺎﻝ ﻋﻦ ﺍﻟﻴﻬﻮﺩ‪} :‬‬

‫‪. (7) { 4 ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ 4’n<Î) uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNæhuZ÷•t/‬‬

‫ﻭﺫﻟﻚ‬ ‫)‪(8‬‬
‫‪{4‬‬ ‫‪>äóÓx« ’Îû öNåk÷]ÏB |Mó¡©9‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪} :‬‬
‫ﻳﻘﺘﻀﻲ ﺗﱪﺅﻩ ﻣﻨﻬﻢ ﰲ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﺗﺎﺑﻊ ﻏﲑﻩ ﰲ ﺑﻌﺾ ﺃﻣﻮﺭﻩ ﻓﻬﻮ ﻣﻨﻪ ﰲ ﺫﻟﻚ ﺍﻷﻣﺮ؛ ﻷﻥ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺃﻧﺎ ﻣﻦ ﻫﺬﺍ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﲏ ‪ -‬ﺃﻱ ﺃﻧﺎ ﻣﻦ ﻧﻮﻋﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻧﻮﻋﻲ ‪ -‬ﻷﻥ ﺍﻟﺸﺨﺼﲔ ﻻ ﻳﺘﺤﺪﺍﻥ ﺇﻻ ﺑﺎﻟﻨﻮﻉ‪،‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ١٥٩‬‬

‫)‪ (2‬ﰲ )ﺏ( ﻭﻗﻊ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ﻫﻨﺎ ﺣﻴﺚ ﺃﻋﺎﺩ ﺍﻵﻳﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ١٠٥‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺍﻟﺒﻴﻨﺎﺕ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٤‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٤‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٤‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. ١٥٩ :‬‬

‫‪١٤٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻌﻠﻲ‪:‬‬ ‫)‪(2‬‬

‫ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪{ ( <Ù÷èt/ .`ÏiB(1) Nä3àÒ÷èt/ } :‬‬

‫ﻓﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻟﺴﺖ ﻣﻦ ﻫﺬﺍ ﰲ ﺷﻲﺀ‪ ،‬ﺃﻱ ﻟﺴﺖ‬ ‫)‪(4) (3‬‬

‫} ﺃﻧﺖ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻚ {‬
‫ﻣﺸﺎﺭﻛﺎ ﻟﻪ ﰲ ﺷﻲﺀ‪ ،‬ﺑﻞ ﺃﻧﺎ ﻣﺘﱪﺉ ﻣﻦ ﲨﻴﻊ ﺃﻣﻮﺭﻩ‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻣﻦ ﲨﻴﻊ ﺃﻣﻮﺭﻫﻢ؛ ﻓﻤﻦ ﻛﺎﻥ ﻣﺘﺒﻌﺎ‬ ‫ﺍﷲ ﺭﺳﻮﻟﻪ ‪r‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﺑﺮﺃ‬
‫ﻟﻠﺮﺳﻮﻝ ‪ r‬ﺣﻘﻴﻘﺔ ﻛﺎﻥ ﻣﺘﱪﺋﺎ ﻛﺘﱪﺋﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ )‪ (7‬ﻣﻮﺍﻓﻘﺎ ﳍﻢ ﻛﺎﻥ ﳐﺎﻟﻔﺎ ﻟﻠﺮﺳﻮﻝ ﺑﻘﺪﺭ‬
‫ﻣﻮﺍﻓﻘﺘﻪ ﳍﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺨﺼﲔ ﺍﳌﺨﺘﻠﻔﲔ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﰲ ﺩﻳﻨﻬﻤﺎ‪ ،‬ﻛﻠﻤﺎ ﺷﺎ‪‬ﺖ ﺃﺣﺪﳘﺎ؛‬
‫ﺧﺎﻟﻔﺖ ﺍﻵﺧﺮ )‪. (8‬‬
‫!‪öNà6Å¡àÿRr& þ’Îû $tB (#r߉ö7è? bÎ)ur 3 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB °‬‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪} :‬‬

‫&‪ (9) { ( ª!$# ÏmÎ/ Nä3ö7Å™$yÛムçnqàÿ÷‚è? ÷rr‬ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ )‪. (10‬‬

‫)‪ (1‬ﰲ )ﺝ ﺩ ﻁ( ‪) :‬ﺑﻌﻀﻬﻢ( ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ( ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٧‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ ‪ ، ١٩٥‬ﻭﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٥‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ )‪. (٢٥٥٣‬‬
‫)‪ (4‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ -‬ﰲ ﻣﻨﺎﻗﺐ ﻋﻠﻲ‪ ، -‬ﺍﻟﺒﺎﺏ )‪(٢١‬‬
‫‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪ ، (٦٣٥ /٥‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٣٧١٦‬‬
‫‪ .‬ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٠٤ ، ٣٠٣ /٥) ، (٢٦٩٩‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺧﺮﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ ‪ ،‬ﺑﺎﺏ ﻋﻤﺮﺓ ﺍﻟﻘﻀﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٢٥١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬
‫)‪ (٢٠٤ /٥‬ﰲ ﻣﺴﻨﺪ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﱂ ﻳﺬﻛﺮ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻥ ﻣﺘﱪﺋﺎ ﻣﻨﻬﻢ ﻛﺘﱪﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻨﻬﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٨٤‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﺮﺩ ﺍﻵﻳﺘﲔ ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ ‪.‬‬

‫‪١٤٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻋﻦ ﺃﰊ‬ ‫ﻋﻦ ﺃﺑﻴﻪ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫!‪bÎ)ur 3 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB °‬‬ ‫ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ } :‬ﳌﺎ ﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪} r‬‬

‫ﺫﻟﻚ ﻋﻠﻰ‬ ‫)‪(4‬‬

‫( { )‪ . (3‬ﺍﻵﻳﺔ‪ ،‬ﺍﺷﺘﺪ‬ ‫?‪ª!$# ÏmÎ/ Nä3ö7Å™$yÛムçnqàÿ÷‚è? ÷rr& öNà6Å¡àÿRr& þ’Îû $tB (#r߉ö7è‬‬

‫ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﺄﺗﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﰒ ﺑﺮﻛﻮﺍ ﻋﻠﻰ ﺍﻟﺮﻛﺐ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ " :‬ﺃﻱ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬
‫)‪(6‬‬
‫ﻭﻻ‬ ‫ﻛﻠﻔﻨﺎ ﻣﺎ ﻧﻄﻴﻖ‪ (5) :‬ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳉﻬﺎﺩ ﻭﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻗﺪ ﻧﺰﻟﺖ ﻋﻠﻴﻚ ﻫﺬﻩ ﺍﻵﻳﺔ‪،‬‬
‫)‪(7‬‬
‫ﻣﻦ ﻗﺒﻠﻜﻢ‪:‬‬ ‫ﻧﻄﻴﻘﻬﺎ " ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﺃﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ‬
‫ﲰﻌﻨﺎ ﻭﻋﺼﻴﻨﺎ؟ ﺑﻞ ﻗﻮﻟﻮﺍ‪ :‬ﲰﻌﻨﺎ ﻭﺃﻃﻌﻨﺎ‪ ،‬ﻏﻔﺮﺍﻧﻚ ﺭﺑﻨﺎ ﻭﺇﻟﻴﻚ ﺍﳌﺼﲑ "‪ ،‬ﻓﻠﻤﺎ ﺍﻗﺘﺮﺃﻫﺎ ﺍﻟﻘﻮﻡ‪،‬‬
‫‪¾ÏmÎn/§‘ `ÏB Ïmø‹s9Î) tAÌ“Ré& !$yJÎ/ ãAqß™§•9$# z`tB#uä‬‬ ‫ﻭﺫﻟﺖ )‪ (8‬ﺎ ﺃﻟﺴﻨﺘﻬﻢ‪ ،‬ﺃﻧﺰﻝ )‪ (9‬ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺇﺛﺮﻫﺎ‪} :‬‬
‫‪(#qä9$s%ur 4 ¾Ï&Î#ß™•‘ `ÏiB 7‰ymr& šú÷üt/ ä-Ìh•xÿçR Ÿw ¾Ï&Î#ß™â‘ur ¾ÏmÎ7çFä.ur ¾ÏmÏFs3Í´¯»n=tBur «!$$Î/ z`tB#uä <@ä. 4 tbqãZÏB÷sßJø9$#ur‬‬

‫ﻓﻠﻤﺎ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻧﺴﺨﻬﺎ ﺍﷲ؛‬ ‫)‪(10‬‬

‫™‪{ ÇËÑÎÈ çŽ•ÅÁyJø9$# š•ø‹s9Î)ur $oY-/u‘ y7tR#t•øÿäî ( $oY÷èsÛr&ur $uZ÷èÏJy‬‬

‫‪!$tRõ‹Ï{#xsè? Ÿw $oY-/u‘ 3 ôMt6|¡tFø.$# $tB $pköŽn=tãur ôMt6|¡x. $tB $ygs9 4 $ygyèó™ãr žwÎ) $²¡øÿtR ª!$# ß#Ïk=s3ムŸw‬‬ ‫ﻓﺄﻧﺰﻝ ﺍﷲ‪} :‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﻌﻘﻮﺏ ‪ ،‬ﻣﻮﱃ ﺍﳊﺮﻗﺔ ﻣﻦ ﺟﻬﻴﻨﺔ ‪ ،‬ﻭﻫﻮ ﻣﺪﱐ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﻗﺎﻟﻮﺍ ﻋﻨﻪ ‪ :‬ﺻﺪﻭﻕ ﺭﲟﺎ ﻳﻬﻢ‬
‫‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺭﲟﺎ ﺃﻧﻜﺮ ﺑﻌﻀﻬﻢ ﻣﻦ ﺣﺪﻳﺜﻪ ﺃﺷﻴﺎﺀ ‪ ،‬ﻭﻗﺪ ﻭﺛﻘﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺑﻀﻊ ﻭﺛﻼﺛﲔ ﻭﻣﺎﺋﺔ ﻫﺠﺮﻳﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٩٣ ، ٩٢ /٢‬ﺕ ‪(٢٨٦‬؛ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ ، (٣٥٧ /٦‬ﺑﺎﺏ ﺍﻟﻌﲔ )ﺕ ‪. (١٩٧٤‬‬
‫)‪ (2‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﻌﻘﻮﺏ ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﻼﺀ ‪ ،‬ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎ ‪ ،‬ﻣﺪﱐ ﺗﺎﺑﻌﻲ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻗﺎﻝ ﰲ‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺛﻘﺔ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٣٠١ /٥‬ﺕ ‪(١٤٢٨‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (٥٠٣ /١‬ﺕ ‪. (١١٥٩‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٨٤‬‬
‫)‪ (4‬ﰲ ﻣﺴﻠﻢ ‪ :‬ﻗﺎﻝ ‪ :‬ﻓﺎﺷﺘﺪ ‪ . .‬ﺇﱁ ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺴﻨﺪ ﺃﲪﺪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺍﻟﺼﻼﺓ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ﻭﻣﺴﻨﺪ ﺃﲪﺪ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (6‬ﰲ )ﺩ ﻁ( ‪ :‬ﻻ ﻧﻄﻴﻘﻬﺎ ‪.‬‬
‫)‪ (7‬ﺃﻱ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺎﻥ ‪ :‬ﺍﻟﺘﻮﺭﺍﺓ ‪ ،‬ﻭﺍﻹﳒﻴﻞ ‪.‬‬
‫)‪ (8‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﻭﻣﺴﻨﺪ ﺃﲪﺪ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ‪) :‬ﺫﻟﺖ( ‪ ،‬ﺩﻭﻥ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ‪.‬‬
‫)‪ (9‬ﰲ ﻣﺴﻠﻢ ‪ :‬ﻓﺄﻧﺰﻝ ‪.‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٢٨٥ :‬‬

‫‪١٤٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‘‪’n?tã ¼çmtFù=yJym $yJx. #\•ô¹Î) !$uZøŠn=tã ö@ÏJóss? Ÿwur $oY-/u‬‬ ‫)‪ ، (1) { 4 $tRù'sÜ÷zr& ÷rr& !$uZŠÅ¡®S bÎ‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ }‬

‫‪ (2) { 4 $uZÎ=ö6s% `ÏB šúïÏ%©!$#‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ } ‘‪ ، (3) { ( ¾ÏmÎ/ $oYs9 sps%$sÛ Ÿw $tB $oYù=ÏdJysè? Ÿwur $uZ-/u‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‬

‫} ‪، (4) { ÇËÑÏÈ šúïÍ•Ïÿ»x6ø9$# ÏQöqs)ø9$# ’n?tã $tRö•ÝÁR$$sù $uZ9s9öqtB |MRr& 4 !$uZôJymö‘$#ur $oYs9 ö•Ïÿøî$#ur $¨Ytã ß#ôã$#ur‬‬

‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ { )‪. (6) (5‬‬

‫)‪(8‬‬
‫ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﺴﻤﻊ‬ ‫ﻓﺤﺬﺭﻫﻢ ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻳﺘﻠﻘﻮﺍ ﺃﻣﺮ ﺍﷲ ﲟﺎ ﺗﻠﻘﺎﻩ )‪ . (7‬ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ‬
‫)‪(9‬‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻰ‬ ‫ﻭﺍﻟﻄﺎﻋﺔ؛ ﻓﺸﻜﺮ ﺍﷲ ﳍﻢ ﺫﻟﻚ‪ ،‬ﺣﱴ ﺭﻓﻊ ﺍﷲ ﻋﻨﻬﻢ ﺍﻵﺻﺎﺭ ﻭﺍﻷﻏﻼﻝ‬
‫ﻣﻦ ﻛﺎﻥ )‪ (10‬ﻗﺒﻠﻨﺎ )‪. (11‬‬
‫)‪(12‬‬
‫ﻭﻗﺎﻝ ﺍﷲ ﰲ ﺻﻔﺘﻪ ‪{ 4 óOÎgöŠn=tæ ôMtR%x. ÓÉL©9$# Ÿ@»n=øñF{$#ur öNèduŽñÀÎ) öNßg÷Ztã ßìŸÒtƒur } r‬‬
‫ﻓﺄﺧﱪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻀﻊ ﺍﻵﺻﺎﺭ ﻭﺍﻷﻏﻼﻝ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻰ‬
‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٢٨٦ :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٢٨٦ :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٢٨٦ :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٢٨٦ :‬‬
‫)‪) (5‬ﻧﻌﻢ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﱂ ﻳﻜﻠﻒ ﺇﻻ ﻣﺎ ﻳﻄﺎﻕ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪(١١٦ ، ١١٥ /١) ، (١٢٥‬؛ ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٤١٢ /٢‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﲟﺎ ﺗﻠﻘﺎﻩ ﺑﻪ ‪.‬‬
‫)‪ (8‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ )ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (9‬ﺍﻷﻏﻼﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺝ ﺩ( ‪ .‬ﻭﺍﻵﺻﺎﺭ ‪ :‬ﲨﻊ ﺇﺻﺮ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻧﺐ ﻭﺍﻟﺜﻘﻞ ‪ ،‬ﻭﺍﻷﻏﻼﻝ ‪ :‬ﻫﻲ ﺍﻟﻘﻴﻮﺩ ‪ ،‬ﺭﺍﺟﻊ ‪:‬‬
‫ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺍ ﺹ ﺭ( ‪) ،‬ﺹ‪ ، (١٨‬ﻭﻣﺎﺩﺓ )ﻍ ﻝ ﻝ( ‪) ،‬ﺹ‪. (٤٧٨‬‬
‫)‪ (10‬ﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺒﻠﻬﻢ ‪.‬‬
‫)‪ (12‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٥٧‬‬

‫‪١٤٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﳌﺎ ﺩﻋﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺑﺬﻟﻚ ﺃﺧﱪ )‪ (1‬ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ )‪ (2‬ﻗﺪ ﺍﺳﺘﺠﺎﺏ ﺩﻋﺎﺀﻫﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺭﻓﻌﺎ ﻟﻺﳚﺎﺏ ﻭﺍﻟﺘﺤﺮﱘ ﻓﺈﻥ ﺍﷲ ﳛﺐ ﺃﻥ ﻳﺆﺧﺬ ﺑﺮﺧﺼﻪ ﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ‬
‫ﺗﺆﺗﻰ ﻣﻌﺼﻴﺘﻪ )‪ (3‬ﻗﺪ ﺻﺢ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ‪. (4) r‬‬
‫)‪(5‬‬
‫ﻛﺎﻥ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻜﺮﻩ ﻣﺸﺎ‪‬ﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﰲ ﻫﺬﻩ ﺍﻵﺻﺎﺭ‬ ‫ﻛﻤﺎ‬
‫ﻭﺃﻣﺮ‬ ‫)‪(8‬‬
‫ﰲ ﺍﻹﺳﻼﻡ {‬ ‫)‪(7‬‬
‫ﻭﻗﺎﻝ‪ } :‬ﻻ ﺭﻫﺒﺎﻧﻴﺔ‬ ‫)‪(6‬‬
‫ﻭﺍﻷﻏﻼﻝ‪ ،‬ﻭﺯﺟﺮ ﺃﺻﺤﺎﺑﻪ ﻋﻦ ﺍﻟﺘﺒﺘﻞ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺧﱪﻫﻢ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﺍﷲ ﻗﺪ ﺍﺳﺘﺠﺎﺏ ‪ . .‬ﺇﱁ ‪.‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (3‬ﻭﺭﺩ ﺫﻟﻚ ﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺇﻥ ﺍﷲ ﳛﺐ ﺃﻥ‬
‫ﺗﺆﺗﻰ ﺭﺧﺼﻪ ﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﺗﺆﺗﻰ ﻣﻌﺼﻴﺘﻪ " ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ، (١٠٨ /٢‬ﰲ ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ‪ .‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﲪﺪ ﰲ‬
‫ﺍﳌﺴﻨﺪ ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٢٨٨ /١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ . (١٨٩٤‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٥٩ /١) ، (٢٠٢٧‬ﻭﻟﻔﻈﻪ‬
‫‪ " :‬ﺇﻥ ﺍﷲ ﳛﺐ ﺃﻥ ﺗﺆﺗﻰ ﺭﺧﺼﻪ ﻛﻤﺎ ﳛﺐ ﺃﻥ ﺗﺘﺮﻙ ﻣﻌﺼﻴﺘﻪ " ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺬﻟﻚ ‪ ،‬ﻭﰲ )ﺏ( ‪ :‬ﻭﻟﺬﻟﻚ ‪.‬‬
‫)‪ (6‬ﺍﻟﺘﺒﺘﻞ ‪ :‬ﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪ ، (٤٠‬ﻣﺎﺩﺓ )ﺏ ﺕ ﻝ( ‪.‬‬
‫)‪ (7‬ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ‪ ،‬ﻭﺍﻟﺘﺮﻫﺐ ‪ :‬ﺍﻟﺘﻌﺒﺪ ‪ ،‬ﻭﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺍﻟﻨﺎﺱ ﻟﻠﻌﺒﺎﺩﺓ ‪ ،‬ﻭﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﰲ ﺫﻟﻚ ‪ ،‬ﻛﻤﺎ ﻳﻔﻌﻞ‬
‫ﺍﻟﺮﻫﺒﺎﻥ ‪ :‬ﻭﻫﻢ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺒﺪﻭﻥ ﰲ ﺍﻟﺼﻮﺍﻣﻊ ﻭﻳﻌﺘﺰﻟﻮﻥ ‪‬ﺎ ﻋﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻳﺘﺮﻛﻮﻥ ﻣﻼﺫ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﳐﺎﻟﻄﺔ‬
‫ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻳﺸﺪﺩﻭﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻟﺼﻮﻡ ‪ ،‬ﻭﻳﺘﺮﻛﻮﻥ ﺍﻟﺪﻋﻮﺓ ﻭﺍﳉﻬﺎﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ‬
‫ﺍﻟﺮﺍﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﺎﺀ )‪. (٧٩ /١‬‬
‫)‪ (8‬ﻭﺭﺩ ﺍﳊﺪﻳﺚ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪ ، (٣٧١ /٢‬ﻗﺎﻝ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺣﺪﻳﺚ ‪ " :‬ﺇﻥ ﺳﻴﺎﺣﺔ ﺃﻣﱵ‬
‫ﺍﳉﻬﺎﺩ ‪ . " . .‬ﺇﱁ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻭﻳﺮﻭﻯ ‪ " :‬ﻻ ﺭﻫﺒﺎﻧﻴﺔ ﰲ ﺍﻹﺳﻼﻡ " ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺳﻨﺪﻩ ‪ ،‬ﻟﻜﻦ ﻟﻪ ﺷﻮﺍﻫﺪ ﰲ ﻣﺴﻨﺪ‬
‫ﺃﲪﺪ )‪ ، (٢٢٦/ ٦‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻟﻌﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ‪ " :‬ﻳﺎ ﻋﺜﻤﺎﻥ ‪ ،‬ﺇﻥ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﱂ‬
‫ﺗﻜﺘﺐ ﻋﻠﻴﻨﺎ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪ .‬ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪ ،‬ﻭﰲ ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ ﻭﻓﻴﻪ ‪ " :‬ﺇﱐ ﱂ ﺃﻭﻣﺮ ﺑﺎﻟﺮﻫﺒﺎﻧﻴﺔ " ﺍﻧﻈﺮ ﺳﻨﻦ‬
‫ﺍﻟﺪﺍﺭﻣﻲ )‪ ، (١٣٣ /٢‬ﻭﺃﺷﺎﺭ ﺍﻟﺴﻴﻮﻃﻲ ﺇﱃ ﺣﺪﻳﺚ ﺟﺎﺀ ﻓﻴﻪ ‪ " :‬ﻭﻻ ﺗﺮﻫﺐ ﰲ ﺍﻹﺳﻼﻡ " ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳉﺎﻣﻊ‬
‫ﻋﻦ ﻃﺎﻭﺱ ﻣﺮﺳﻼ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺿﻌﻴﻒ )‪ ، (٧٤٦ /٢‬ﺡ )‪ (٩٨٨٠‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﻫﺎﻣﺶ ﺷﺮﺡ ﺍﻟﺴﻨﺔ‬
‫ﻟﻠﺒﻐﻮﻱ )‪ ، (٣٧١ /٢‬ﻭﺫﻛﺮﻩ ﺍﻟﻌﺠﻠﻮﱐ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎ ﻟﻜﻨﻪ ﱂ ﻳﺬﻛﺮ ﻋﻨﻪ ﺷﻴﺌﺎ ﺇﻻ ﻗﻮﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﱂ ﺃﺭﻩ‬
‫‪‬ﺬﺍ ﺍﻟﻠﻔﻆ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺸﻒ ﺍﳋﻔﺎ )‪ ، (٥٢٨ /٢‬ﺭﻗﻢ )‪. (٣١٥٤‬‬

‫‪١٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(5‬‬
‫ﺑﺎﻟﺴﺤﻮﺭ )‪ (1‬ﻭ‪‬ﻰ ﻋﻦ ﺍﳌﻮﺍﺻﻠﺔ )‪ (3) (2‬ﻭﻗﺎﻝ ﻓﻴﻤﺎ ﻳﻌﻴﺐ )‪ (4‬ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﻭﳛﺬﺭ ﻣﻮﺍﻓﻘﺘﻬﻢ‬
‫} ﻓﺘﻠﻚ ﺑﻘﺎﻳﺎﻫﻢ ﰲ ﺍﻟﺼﻮﺍﻣﻊ { )‪ (8) (7) (6‬ﻭﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ ﺟﺪﺍ‪.‬‬

‫)‪ (1‬ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺗﺴﺤﺮﻭﺍ ﻓﺈﻥ ﰲ ﺍﻟﺴﺤﻮﺭ ﺑﺮﻛﺔ " ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ ،‬ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪،‬‬
‫ﺑﺎﺏ ﺑﺮﻛﺔ ﺍﻟﺴﺤﻮﺭ ﻣﻦ ﻏﲑ ﺇﳚﺎﺏ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٣٩ /٤) ، (١٩٢٣‬ﻭﰲ ﻣﺴﻠﻢ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺴﺤﻮﺭ ﻭﺗﺄﻛﻴﺪ ﺍﺳﺘﺤﺒﺎﺑﻪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٧٧٠ /٢) ، (١٠٥٩‬‬
‫)‪ (2‬ﺃﻱ ﻣﻮﺍﺻﻠﺔ ﺍﻟﺼﻴﺎﻡ ﻟﻴﻮﻣﲔ ﻓﺄﻛﺜﺮ ﺑﻠﻴﺎﻟﻴﻬﻤﺎ ‪.‬‬
‫)‪ (3‬ﺭﻭﻯ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻰ ﻋﻦ ﺍﻟﻮﺻﺎﻝ ‪ " . .‬ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻮﺻﺎﻝ ﰲ ﺍﻟﺼﻮﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٧٧٤ /٢) ، (١١٠٢‬ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﺻﺎﻝ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٩٦٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٢٠٣ /٤‬ﻭﻟﻠﺤﺪﻳﺚ ﻃﺮﻕ‬
‫ﻭﺷﻮﺍﻫﺪ ﻛﺜﲑﺓ ﰲ ﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﺎﻧﻴﺪ ﻭﺍﻟﺼﺤﺎﺡ ﻭﺳﺎﺋﺮ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﻁ( ‪ :‬ﻳﻌﻴﺐ ﺑﻪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﳛﺬﺭﻧﺎ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ‪.‬‬
‫)‪ (6‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪. (٤٩٠٤‬‬
‫)‪ (7‬ﺍﻟﺼﻮﺍﻣﻊ ﲨﻊ ﺻﻮﻣﻌﺔ ﻭﻫﻲ ‪ :‬ﺑﻨﺎﺀ ﻳﺘﺨﺬﻩ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻠﻌﺒﺎﺩﺓ ﻳﻜﻮﻥ ﺭﺃﺳﻪ ﺩﻗﻴﻘﺎ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﺑﺎﺏ‬
‫ﺍﻟﻌﲔ ‪ ،‬ﻓﺼﻞ ﺍﻟﺼﺎﺩ )‪. (٥٣ /٢‬‬
‫)‪ ( 8‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﳊﺴﺪ ‪ ،‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ ) ‪ ، (٢٠٩ /٥) ، (٤٩٠٤‬ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻭﻓﻴﻬﻢ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﻤﻴﺎﺀ ﻣﻘﺒﻮﻝ ‪.‬‬

‫‪١٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻢ‬‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ ﻭﻣﻮﺩ‬

âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$# (#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ * } :‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‬

$·Böqs% (#öq©9uqs? tûïÏ%©!$# ’n<Î) t•s? óOs9r& * } :‫( ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‬1) { 3 öNåk÷]ÏB ¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur 4 <Ù÷èt/

...‫ﻳﻌﻴﺐ ﺑﺬﻟﻚ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﺗﻮﻟﻮﺍ ﺍﻟﻴﻬﻮﺩ‬ (2)

{ öNåk÷]ÏB Ÿwur öNä3ZÏiB Nèd $¨B NÍköŽn=tã ª!$# |=ÅÒxî

öqs9ur ¼ã&s!qß™u‘ur ©!$# ¨Š!$ym ô`tB šcr–Š!#uqム̕ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sム$YBöqs% ߉ÅgrB žw } :‫ﺇﱃ ﻗﻮﻟﻪ‬
Nèdy‰-ƒr&ur z`»yJƒM}$# ãNÍkÍ5qè=è% ’Îû |=tFŸ2 y7Í´¯»s9'ré& 4 öNåksEuŽ•Ï±tã ÷rr& óOßgtRºuq÷zÎ) ÷rr& öNèduä!$oYö/r& ÷rr& öNèduä!$t/#uä (#þqçR%Ÿ2

. (4) { 4 «!$# Ü>÷“Ïm y7Í´¯»s9'ré& } :‫( ﺇﱃ ﻗﻮﻟﻪ‬3) { ( çm÷YÏiB 8yrã•Î/

(5)
tûïÏ%©!$#ur «!$# È@‹Î6y™ ’Îû öNÍkŦàÿRr&ur óOÎgÏ9ºuqøBr'Î/ (#r߉yg»y_ur (#rã•y_$ydur (#qãZtB#uä z`ƒÏ%©!$# ¨bÎ) } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬

âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ (#rã•xÿx. tûïÏ%©!$#ur } :‫ﺇﱃ ﻗـﻮﻟﻪ‬ (6)

{ 4 <Ù÷èt/ âä!$u‹Ï9÷rr& öNåkÝÕ÷èt/ y7Í´¯»s9'ré& (#ÿrçŽ|ÇtR¨r (#rur#uä

ö N ä 3 yè t B ( # rß ‰ y g»y_ u r ( # rã • y_ $y du r ß ‰ ÷è t / - Æ ÏB ( # qã Z t B #u ä t û ïÏ % ©! $ # ur } :‫( ﺇﱃ ﻗﻮﻟﻪ‬7) { 4 CÙ÷èt/

‫ﺳﺒﺤﺎﻧﻪ ﺍﳌﻮﺍﻻﺓ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ‬ (12)

‫ﻓﻌﻘﺪ‬ (11) (10) (9)
....(8) {4 ó O ä 3 ZÏ B y 7 Í ´ ¯» s9 ' r é 'sù

. ٥١ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬1)

. ١٤ ‫ ﺍﻵﻳﺔ‬: ‫ﺎﺩﻟﺔ‬‫( ﺳﻮﺭﺓ ﺍ‬2)
. ٢٢ : ‫ﺎﺩﻟﺔ ﺁﻳﺔ‬‫( ﺳﻮﺭﺓ ﺍ‬3)
. ٢٢ ‫ ﺍﻵﻳﺔ‬: ‫ﺎﺩﻟﺔ‬‫( ﺳﻮﺭﺓ ﺍ‬4)
. ‫ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ‬: ‫ ﻭﻫﻮ ﻛﻤﺎ ﻗﻠﺖ‬، ‫ ﻓﻴﻜﻮﻥ ﻗﺪﻣﻬﺎ ﻫﻨﺎﻙ ﻭﺗﺮﻛﻬﺎ ﻫﻨﺎ‬، ‫ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬: ‫ ﺃﺳﻘﻂ‬: (‫( ﰲ )ﺃ‬5)
. ٧٢ : ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ‬6)
. ٧٣ : ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ‬7)
. ٧٥ : ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ‬8)
. ٧٥ - ٧٢ ‫ ﻣﻦ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬9)
. ‫ ﺍﻵﻳﺎﺕ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ‬10)
. (‫ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ )ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ( ﺳﻘﻂ ﻣﻦ )ﺃ‬: ‫( ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ‬11)
. ‫ ﻓﻌﻘﺪ ﺍﷲ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬12)

١٤٩
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﺑﲔ ﻣﻦ ﺁﻣﻦ )‪ (1‬ﺑﻌﺪﻫﻢ ﻭﻫﺎﺟﺮ )‪ (2‬ﻭﺟﺎﻫﺪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬

‫ﻭﺍﳌﻬﺎﺟﺮ‪ :‬ﻣﻦ ﻫﺠﺮ ﻣﺎ ‪‬ﻰ ﺍﷲ ﻋﻨﻪ )‪ (3‬ﻭﺍﳉﻬﺎﺩ ﺑﺎﻕ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ )‪. (4‬‬
‫ﻓﻜﻞ ﺷﺨﺺ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ﺑﻪ ﻫﺬﺍﻥ ﺍﻟﻮﺻﻔﺎﻥ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻛﺜﲑ )‪ (5‬ﻣﻦ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻠﻴﻨﺔ ﲤﻴﻞ‬
‫ﺇﱃ ﻫﺠﺮ ﺍﻟﺴﻴﺌﺎﺕ ﺩﻭﻥ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ ﺍﻟﻘﻮﻳﺔ ﻗﺪ ﲤﻴﻞ ﺇﱃ ﺍﳉﻬﺎﺩ ﺩﻭﻥ ﻫﺠﺮ ﺍﻟﺴﻴﺌﺎﺕ‪،‬‬
‫ﻭﺇﳕﺎ ﻋﻘﺪ )‪ (6‬ﺍﳌﻮﺍﻻﺓ ﳌﻦ ﲨﻊ )‪ (7‬ﺍﻟﻮﺻﻔﲔ‪ ،‬ﻭﻫﻢ ﺃﻣﺔ ﳏﻤﺪ )‪ (8‬ﺣﻘﻴﻘﺔ‪.‬‬
‫)‪öNèdur no4qx.¨“9$# tbqè?÷sãƒur no4qn=¢Á9$# tbqßJ‹É)ムtûïÏ%©!$# (#qãZtB#uä tûïÏ%©!$#ur ¼ã&è!qß™u‘ur ª!$# ãNä3–ŠÏ9ur $uK¯RÎ‬‬ ‫ﻭﻗﺎﻝ‪} :‬‬
‫)‪(9‬‬
‫‪{ ÇÎÏÈ‬‬ ‫‘‪tbqç7Î=»tóø9$# ÞOèd «!$# z>÷“Ïm ¨bÎ*sù (#qãZtB#uä tûïÏ%©!$#ur ¼ã&s!qß™u‘ur ©!$# ¤AuqtGtƒ `tBur ÇÎÎÈ tbqãèÏ.ºu‬‬

‫ﻭﻧﻈﺎﺋﺮ ﻫﺬﺍ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻳﺄﻣﺮ ﺳﺒﺤﺎﻧﻪ ﲟﻮﺍﻻﺓ ﺍﳌﺆﻣﻨﲔ ﺣﻘﺎ ‪ -‬ﺍﻟﺬﻳﻦ ﻫﻢ ﺣﺰﺑﻪ‬
‫ﻭﺟﻨﺪﻩ ‪ -‬ﻭﳜﱪ ﺃﻥ ﻫﺆﻻﺀ ﻻ ﻳﻮﺍﻟﻮﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻻ ﻳﻮﺍﺩﻭ‪‬ﻢ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺑﻌﺪﻫﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﻫﺎﺟﺮﻭﺍ ﻭﺟﺎﻫﺪﻭﺍ ‪.‬‬
‫)‪ (3‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻓﻴﻪ ‪ " :‬ﻭﺍﳌﻬﺎﺟﺮ ﻣﻦ ﻫﺠﺮ ﻣﺎ ‪‬ﻰ ﺍﷲ ﻋﻨﻪ ‪ " . .‬ﺇﱁ ﺍﳊﺪﻳﺚ ‪ ،‬ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﳌﺴﻠﻢ ﻣﻦ ﺳﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٠‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪ ، (٥٣ /١‬ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٦٤٨٤‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ ‪ ،‬ﺑﺎﺏ ﺍﻻﻧﺘﻬﺎﺀ ﻋﻦ ﺍﳌﻌﺎﺻﻲ )‪. (٣١٦ /١١‬‬
‫)‪ (4‬ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻣﻨﻪ ‪ " :‬ﻭﺍﳉﻬﺎﺩ ﻣﺎﺽ ﻣﻨﺬ ﺑﻌﺜﲏ ﺍﷲ ﺇﱃ‬
‫ﺃﻥ ﻳﻘﺎﺗﻞ ﺁﺧﺮ ﺃﻣﱵ ﺍﻟﺪﺟﺎﻝ ‪ " . .‬ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻐﺰﻭ ﻣﻊ ﺃﺋﻤﺔ ﺍﳉﻮﺭ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٤٠ /٣) ، (٢٥٣٢‬ﻭﰲ ﺳﻨﺪ ﺍﳊﺪﻳﺚ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﻧﺸﺒﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪:‬‬
‫ﳎﻬﻮﻝ ‪ .‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻘﺘﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﺜﲑﺓ ﺟﺪﺍ ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪ " :‬ﻟﻦ ﻳﱪﺡ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻗﺎﺋﻤﺎ ﻳﻘﺎﺗﻞ ﻋﻠﻴﻪ ﻋﺼﺎﺑﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﺗﻘﻮﻡ‬
‫ﺍﻟﺴﺎﻋﺔ " ‪ ،‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ‪ ،‬ﺑﺎﺏ )‪ ، (٥٣‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٥٢٤ /٣) ، (١٩٢٢‬؛ ﻭﻣﺴﻨﺪ‬
‫ﺃﲪﺪ )‪. ( ١٠٤ ، ١٠٣ ، ٩٨ ، ٩٤ ، ٩٢ /٥‬‬
‫)‪ (5‬ﰲ )ﺝ( ‪ :‬ﺇﺫﺍ ‪ .‬ﻭﰲ ‪) .‬ﺩ( ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻛﺜﲑ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻘﺪ ﺍﷲ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲨﻊ ﺑﲔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺳﻘﻂ )ﺣﻘﻴﻘﺔ( ﰒ ﺯﺍﺩ ‪ :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ ﺇﳝﺎﻧﺎ ﺻﺎﺩﻗﺎ ‪ .‬ﻭﻫﺬﺍ ﺧﻼﻑ‬
‫ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٥٦ ، ٥٥‬‬

‫‪١٥٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﻭﺍﳌﻮﺍﻻﺓ )‪ (1‬ﻭﺍﳌﻮﺍﺩﺓ‪ :‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻟﻜﻦ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺍﻟﻈﺎﻫﺮ )‪ (2‬ﺃﻋﻮﻥ‬
‫ﻋﻠﻰ ﻣﻘﺎﻃﻌﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻣﺒﺎﻳﻨﺘﻬﻢ‪.‬‬
‫ﻭﻣﺸﺎﺭﻛﺘﻬﻢ ﰲ ﺍﻟﻈﺎﻫﺮ‪ :‬ﺇﻥ ﱂ ﺗﻜﻦ )‪ (4‬ﺫﺭﻳﻌﺔ ﺃﻭ ﺳﺒﺒﺎ ﻗﺮﻳﺒﺎ ﺃﻭ ﺑﻌﻴﺪﺍ ﺇﱃ ﻧﻮﻉ ﻣﺎ ﻣﻦ‬
‫)‪(5‬‬
‫ﻭﺍﳌﻮﺍﺩﺓ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻣﺼﻠﺤﺔ ﺍﳌﻘﺎﻃﻌﺔ ﻭﺍﳌﺒﺎﻳﻨﺔ‪ ،‬ﻣﻊ ﺃ‪‬ﺎ ﺗﺪﻋﻮ ﺇﱃ ﻧﻮﻉ ﻣﺎ ﻣﻦ‬ ‫ﺍﳌﻮﺍﻻﺓ‬
‫ﺍﳌﻮﺍﺻﻠﺔ ‪ -‬ﻛﻤﺎ ﺗﻮﺟﺒﻪ ﺍﻟﻄﺒﻴﻌﺔ )‪ (6‬ﻭﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻌﺎﺩﺓ ‪ -‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬
‫ﻳﺴﺘﺪﻟﻮﻥ ‪‬ﺬﻩ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﺗﺮﻙ ﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﻢ ﰲ ﺍﻟﻮﻻﻳﺎﺕ‪.‬‬
‫ﻓﺮﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ )‪ t (8) (7‬ﻗﺎﻝ‪ " :‬ﻗﻠﺖ ﻟﻌﻤﺮ ‪t‬‬
‫* ‪(#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﺇﻥ ﱄ ﻛﺎﺗﺒﺎ ﻧﺼﺮﺍﻧﻴﺎ ﻗﺎﻝ‪ :‬ﻣﺎ ﻟﻚ؟ ﻗﺎﺗﻠﻚ ﺍﷲ‪ ،‬ﺃﻣﺎ ﲰﻌﺖ ﺍﷲ ﻳﻘﻮﻝ‪} :‬‬

‫)‪ (1‬ﰲ)ﺏ( ‪ :‬ﺍﳌﻮﺍﻻﺓ ‪ :‬ﺩﻭﻥ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ‪.‬‬

‫)‪ (2‬ﺃﻱ ﰲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺴﻠﻮﻙ ‪ ،‬ﻛﺎﻟﻠﺒﺎﺱ ﻭﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﻋﻤﻞ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺸﻌﺎﺋﺮ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻣﻘﺎﻃﻌﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻣﺒﺎﻳﻨﺘﻬﻢ ‪ .‬ﺍﻫـ ‪ ،‬ﻭﺃﻇﻨﻪ ﺗﺼﺮﻑ ﺯﺍﺋﺪ ﻋﻦ ﺃﺻﻞ‬
‫ﺍﻟﻜﺘﺎﺏ؛ ﻷﻧﻪ ﺧﺎﻟﻒ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ ،‬ﺣﻴﺚ ﺃﲨﻌﺖ ﻋﻠﻰ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻳﻜﻦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﳌﻮﺍﺩﺓ ﻭﺍﳌﻮﺍﻻﺓ ‪.‬‬
‫)‪ (6‬ﺍﻟﻄﺒﻴﻌﺔ ﻫﻨﺎ ﲟﻌﲏ ﺍﻟﻔﻄﺮﺓ ﻭﺍﳉﺒﻠﺔ ‪ ،‬ﻭﺍﻟﺴﺠﻴﺔ ﺍﻟﱵ ﺟﺒﻞ ﻋﻠﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‪) ، (٣٨٧‬ﻁ‬
‫ﺏ ﻉ ( ‪ .‬ﻻ ﻛﻤﺎ ﻳﻄﻠﻘﻬﺎ ﺍﻟﻔﻼﺳﻔﺔ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﶈﺪﺛﲔ ﲟﻌﲏ ‪ :‬ﳎﻤﻮﻋﺔ ﺍﻟﻌﻨﺎﺻﺮ ﻭﺍﻟﻌﻮﺍﱂ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ‬
‫ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﺎ ﺗﺆﺛﺮ ﰲ ﺑﻌﻀﻬﺎ ﺗﺄﺛﲑﺍ ﻣﺴﺘﻘﻼ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﻼﺣﺪﺓ ‪ :‬ﺃ‪‬ﺎ ﻫﻲ ﻭﺣﺪﻫﺎ‬
‫ﺍﻟﻮﺟﻮﺩ ‪ ،‬ﻭﻫﻲ ﻭﺣﺪﻫﺎ ﺍﳌﺆﺛﺮ ﻭﺍﳌﺆﺛﺮ ﻓﻴﻪ ‪ ،‬ﻭﻟﻴﺲ ﳍﺎ ﺧﺎﻟﻖ ﻣﺪﺑﺮ ﻣﺘﺼﺮﻑ ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮﺍ‬
‫ﻛﺒﲑﺍ ‪.‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺳﻠﻴﻢ ﺑﻦ ﺣﻀﺎﺭ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﻋﺎﻣﺮ ﺍﻷﺷﻌﺮﻱ ‪ ،‬ﺃﺑﻮ ﻣﻮﺳﻰ ‪ ،‬ﻗﺪﻡ ﺇﱃ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﲟﻜﺔ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ‪ ،‬ﻓﺄﺳﻠﻢ ‪ ،‬ﻭﻫﺎﺟﺮ ﺍﳍﺠﺮﺗﲔ ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻟﻴﻤﻦ ﺃﻭﻝ‬
‫ﺇﺳﻼﻣﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﲟﻜﺔ ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺼﻮﺕ ﺑﺎﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻪ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺯﺑﻴﺪ ﻭﻋﺪﻥ ﻭﺳﺎﺣﻞ ﺍﻟﻴﻤﻦ ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻪ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻭﻓﺘﺢ‬
‫ﺍﻷﻫﻮﺍﺯ ﻭﺃﺻﺒﻬﺎﻥ ‪ ،‬ﻭﺗﻮﻓﻴﺒﺎﻟﻜﻮﻓﺔ ﺳﻨﺔ )‪ ٥٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ ‪ ،‬ﻟﻠﻨﻮﻭﻱ ‪ ،‬ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ‪،‬‬
‫)‪ ، (٢٦٨ /٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٤٢٥‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﺷﻌﺮﻱ ‪.‬‬

‫‪١٥١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻻ ﺍﲣﺬﺕ ﺣﻨﻴﻔﺎ؟ ﻗﺎﻝ‪:‬‬ ‫)‪(1‬‬

‫‪{ 4 <Ù÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$# (#rä‹Ï‚-Gs? Ÿw‬‬
‫ﻗﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﱄ ﻛﺘﺎﺑﺘﻪ ﻭﻟﻪ ﺩﻳﻨﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﺃﻛﺮﻣﻬﻢ ﺇﺫ ﺃﻫﺎ‪‬ﻢ ﺍﷲ‪ ،‬ﻭﻻ ﺃﻋﺰﻫﻢ ﺇﺫ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺳﻨﺔ‬ ‫ﻭﳌﺎ ﺩﻝ ﻋﻠﻴﻪ ﻣﻌﲎ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻭﺟﺎﺀﺕ‬ ‫ﺃﺫﳍﻢ ﺍﷲ‪ ،‬ﻭﻻ ﺃﺩﻧﻴﻬﻢ ﺇﺫ ﺃﻗﺼﺎﻫﻢ ﺍﷲ "‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺳﻨﺔ ﺧﻠﻔﺎﺋﻪ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﺍﻟﱵ ﺃﲨﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻴﻬﺎ ﲟﺨﺎﻟﻔﺘﻬﻢ ﻭﺗﺮﻙ ﺍﻟﺘﺸﺒﻪ‬
‫‪‬ﻢ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‬
‫)‪(6‬‬
‫ﺃﻣﺮ ﲟﺨﺎﻟﻔﺘﻬﻢ؛ ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺟﻨﺲ‬ ‫)‪(5) (4‬‬
‫ﻻ ﻳﺼﺒﻐﻮﻥ ﻓﺨﺎﻟﻔﻮﻫﻢ {‬
‫ﳐﺎﻟﻔﺘﻬﻢ ﺃﻣﺮﺍ ﻣﻘﺼﻮﺩﺍ ﻟﻠﺸﺎﺭﻉ؛ ﻷﻧﻪ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﲜﻨﺲ ﺍﳌﺨﺎﻟﻔﺔ ﺣﺼﻞ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﺎﳌﺨﺎﻟﻔﺔ ﰲ ﺗﻐﻴﲑ ﺍﻟﺸﻌﺮ ﻓﻘﻂ‪ ،‬ﻓﻬﻮ ﻷﺟﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ ﻓﺎﳌﺨﺎﻟﻔﺔ‪ :‬ﺇﻣﺎ ﻋﻠﺔ‬
‫)‪(10‬‬ ‫)‪(9‬‬ ‫)‪(8‬‬ ‫)‪(7‬‬
‫ﺗﻜﻮﻥ ﻣﺄﻣﻮﺭﺍ ‪‬ﺎ‬ ‫ﺍﻟﺘﻘﺪﻳﺮﺍﺕ‬ ‫ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﺑﻌﺾ ﻋﻠﺔ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺃﻭ ﻋﻠﺔ‬ ‫ﻣﻔﺮﺩﺓ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥١‬‬

‫)‪ (2‬ﱂ ﺃﻋﺜﺮ ﻋﻠﻴﻪ ﰲ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )ﻣﺴﻨﺪ ﺃﰊ ﻣﻮﺳﻰ( ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ ﺇﱃ ﻗﺼﺔ ﺗﺸﺒﻪ ﻣﺎ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪ (٢٠٤ /٩‬ﰲ ﻛﺘﺎﺏ ﺍﳉﺰﻳﺔ ‪ ،‬ﺑﺎﺏ ﻻ ﻳﺪﺧﻠﻮﻥ ﻣﺴﺠﺪﺍ ﺑﻐﲑ ﺇﺫﻥ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺟﺎﺀﺕ ﺑﻪ ‪ .‬ﻭﻋﻠﻰ ﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻏﻤﻮﺽ ‪ ،‬ﻭﻋﺒﺎﺭﺓ ﺍﳌﻄﺒﻮﻋﺔ‬
‫ﻓﻴﻬﺎ ﺗﻮﺿﻴﺢ ﻟﻠﻜﻼﻡ ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﻜﻼﻡ ﻳﺼﺢ ﲟﺎ ﺃﺛﺒﺘﻪ ﺃﻳﻀﺎ ﻟﻜﻦ ﻓﻴﻪ ﺭﻛﺎﻛﺔ ‪ ،‬ﻓﻴﻐﻠﺐ ﻋﻠﻰ ﻇﲏ ﺃﻥ ﺍﻟﻨﺴﺎﺥ ‪ -‬ﻭﺭﲟﺎ‬
‫ﺍﳌﺆﻟﻒ ‪ -‬ﺃﺳﻘﻂ ﻛﻠﻤﺔ ﺃﻭ ﺣﺮﻓﺎ ﺳﻬﻮﺍ ‪ .‬ﻓﺘﺄﻣﻞ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (٣٢٧٥‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (٢١٠٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪ ، (٥٠٧١‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺘﺮﺟﻞ )‪ ، (٤٢٠٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻠﺒﺎﺱ )‪ ، (٣٦٢١‬ﺃﲪﺪ )‪. (٣٠٩/٢‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺣﺪﻳﺚ ﺭﻗﻢ )‪٦ ) ، (٣٤٦٢‬‬
‫‪ ، (٤٩٦ /‬ﻭﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٥٨٩٩‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﰲ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﻟﺼﺒﻎ‬
‫‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (١٦٦٣ /٣) ، (٢١٠٣‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﲜﻨﺲ ‪.‬‬
‫)‪ (7‬ﺃﻱ ﺃﻥ ﺍﳌﺨﺎﻟﻔﺔ ﻫﻲ ﻭﺣﺪﻫﺎ ﺗﻜﻮﻥ ﻋﻠﺔ ﻟﻠﻨﻬﻲ ‪.‬‬
‫)‪ (8‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ )ﺛﻼﺛﺔ ﺃﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ‪ .‬ﻭﻫﻮ ﺃﰎ ﻟﻠﻤﻌﲎ ﻟﻜﻨﻪ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (10‬ﰲ )ﻁ( ‪ :‬ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ‪.‬‬

‫‪١٥٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻄﻠﻮﺑﺔ ﻣﻦ )‪ (1‬ﺍﻟﺸﺎﺭﻉ؛ ﻷﻥ ﺍﻟﻔﻌﻞ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﺇﺫﺍ ﻋﱪ ﻋﻨﻪ )‪ . (2‬ﺑﻠﻔﻆ ﻣﺸﺘﻖ ﻣﻦ ﻣﻌﲎ ﺃﻋﻢ‬
‫)‪(3‬‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻌﻞ؛ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻣﻨﻪ ﺍﻻﺷﺘﻘﺎﻕ ﺃﻣﺮﺍ ﻣﻄﻠﻮﺑﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻇﻬﺮ ﻟﻨﺎ ﺃﻥ‬
‫)‪(4‬‬
‫ﺍﳌﻌﲎ ﺍﳌﺸﺘﻖ ﻣﻨﻪ ﻣﻌﲎ ﻣﻨﺎﺳﺐ ﻟﻠﺤﻜﻤﺔ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻗﻴﻞ ﻟﻠﻀﻴﻒ‪ :‬ﺃﻛﺮﻣﻪ‪ ،‬ﲟﻌﲎ ﺃﻃﻌﻤﻪ‪ ،‬ﺃﻭ‬
‫ﻟﻠﺸﻴﺦ ﺍﻟﻜﺒﲑ‪ :‬ﻭﻗﺮﻩ‪ ،‬ﲟﻌﲎ ﺍﺧﻔﺾ ﺻﻮﺗﻚ ﻟﻪ‪ ،‬ﺃﻭ ﳓﻮ )‪ (5‬ﺫﻟﻚ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻠﺸﺎﺭﻉ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺇﺫﺍ ﻋﱪ ﺑﻪ ﻋﻦ ﻟﻔﻆ ‪.‬‬
‫)‪ (3‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻭ ﺍﻟﺸﻴﺦ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻟﻠﺸﻴﺦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺃﻭ ﳓﻮ ﺫﻟﻚ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﳓﻮﻩ ‪.‬‬

‫‪١٥٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺟﻮﻩ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ‬

‫ﻭﺫﻟﻚ ﻟﻮﺟﻮﻩ ‪:‬‬
‫)‪(2‬‬
‫ﻋﻠﺔ‬ ‫* ﺃﺣﺪﻫﺎ )‪ :(1‬ﺃﻥ ﺍﻷﻣﺮ ﺇﺫﺍ ﺗﻌﻠﻖ ﺑﺎﺳﻢ ﻣﻔﻌﻮﻝ ﻣﺸﺘﻖ ﻣﻦ ﻣﻌﲎ ﻛﺎﻥ ﺍﳌﻌﲎ‬
‫‪tû÷üt/ (#qßsÎ=ô¹r'sù‬‬ ‫}‬ ‫)‪(5‬‬
‫ﻭﻗﻮﻟﻪ‬ ‫)‪(4‬‬
‫ﻟﻠﺤﻜﻢ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪{ tûüÏ.ÎŽô³ßJø9$#(3) (#qè=çGø%$$sù } U‬‬
‫)‪(8) (7‬‬
‫&‪ (6) { 4 ö/ä3÷ƒuqyzr‬ﻭﻗﻮﻝ ﺍﻟﻨﱯ ‪ } r‬ﻋﻮﺩﻭﺍ ﺍﳌﺮﻳﺾ ﻭﺃﻃﻌﻤﻮﺍ ﺍﳉﺎﺋﻊ ﻭﻓﻜﻮﺍ ﺍﻟﻌﺎﱐ {‬
‫ﻭﻫﺬﺍ ﻛﺜﲑ ﻣﻌﻠﻮﻡ‪.‬‬
‫)‪(9‬‬
‫ﻛﺎﻥ ﻧﻔﺲ ﺍﻟﻔﻌﻞ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻣﺸﺘﻘﺎ ﻣﻦ ﻣﻌﲎ ﺃﻋﻢ ﻣﻨﻪ؛ ﻛﺎﻥ ﻧﻔﺲ ﺍﻟﻄﻠﺐ‬ ‫ﻓﺈﺫﺍ‬
‫ﻭﺍﻻﻗﺘﻀﺎﺀ ﻗﺪ ﻋﻠﻖ ﺑﺬﻟﻚ ﺍﳌﻌﲎ ﺍﻷﻋﻢ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻄﻠﻮﺑﺎ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ‪.‬‬

‫)‪ (1‬ﻣﻴﺰﺕ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻮﺟﻮﻩ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﺑﻮﺿﻊ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ * ﻗﺒﻞ ﻛﻞ ﻭﺟﻪ ﻣﻨﻬﺎ ﲤﻴﻴﺰﺍ ﳍﺎ ﻋﻦ ﻏﲑﻫﺎ‬
‫‪ ،‬ﻷﻥ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺳﺘﺘﺪﺍﺧﻞ ‪ ،‬ﻭﺳﻴﺬﻛﺮ ﺍﳌﺆﻟﻒ ﲢﺖ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻭﺟﻮﻫﺎ ﻫﻲ ‪ -١ :‬ﺃﻥ ﺍﻷﻣﺮ ﺇﺫﺍ ﺗﻌﻠﻖ ﺑﺎﺳﻢ‬
‫ﻣﻔﻌﻮﻝ ﻣﺸﺘﻖ ﻣﻦ ﻣﻌﲎ؛ ﻛﺎﻥ ﺍﳌﻌﲎ ﻋﻠﺔ ﻟﻠﺤﻜﻢ ‪ -٢ .‬ﺃﻥ ﲨﻴﻊ ﺍﻷﻓﻌﺎﻝ ﻣﺸﺘﻘﺔ )ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﻪ ﺍﳌﺆﻟﻒ ( ‪ -٣ .‬ﺃﻥ‬
‫ﻋﺪﻭﻝ ﺍﻷﻣﺮ ﻋﻦ ﻟﻔﻆ ﺍﻟﻔﻌﻞ ﺍﳋﺎﺹ ﺑﻪ ﺇﱃ ﻟﻔﻆ ﺃﻋﻢ ﻣﻨﻪ ﻣﻌﲎ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻓﺎﺋﺪﺓ ‪ -٤ .‬ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻌﺎﻡ ﻳﻘﺘﻀﻲ‬
‫ﺍﻟﻌﻠﻢ ﺑﺎﳋﺎﺹ ﻭﻛﺬﻟﻚ ﺍﻟﻘﺼﺪ ‪ -٥ .‬ﺃﻧﻪ ﺭﺗﺐ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻮﺻﻒ ﲝﺮﻑ ﺍﻟﻔﺎﺀ ﻓﻴﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﺔ ﻟﻪ ﻣﻦ ﻏﲑ‬
‫ﻭﺟﻪ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﻌﲎ ‪.‬‬
‫)‪ (3‬ﺟﺎﺀ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪) :‬ﺍﻗﺘﻠﻮﺍ( ‪ . .‬ﻭﻧﺺ ﺍﻵﻳﺔ )ﻓﺎﻗﺘﻠﻮﺍ ( ‪ . .‬ﻟﺬﻟﻚ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﻫﻮ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ‪) :‬ﻓﺄﺻﻠﺤﻮﺍ ( ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (5‬ﻭﻗﻮﻟﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪ :‬ﺍﻵﻳﺔ ‪. ١٠‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ، (٢٨٨١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣١٠٥‬ﺃﲪﺪ )‪ ، (٣٩٤/٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﲑ )‪. (٢٤٦٥‬‬
‫)‪ (8‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻳﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‬
‫‪ " :‬ﻓﻜﻮﺍ ﺍﻟﻌﺎﱐ ‪ -‬ﻳﻌﲏ ﺍﻷﺳﲑ ‪ -‬ﻭﺃﻃﻌﻤﻮﺍ ﺍﳉﺎﺋﻊ ﻭﻋﻮﺩﻭﺍ ﺍﳌﺮﻳﺾ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ‪ ،‬ﺑﺎﺏ‬
‫ﻓﻜﺎﻙ ﺍﻷﺳﲑ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٦٧ /٦) ، (٣٠٤٦‬ﻭﺃﺧﺮﺟﻪ ﺃﻳﻀﺎ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﻛﺜﲑﺓ ‪ .‬ﻛﻤﺎ ﺃﺧﺮﺝ‬
‫ﺍﳊﺪﻳﺚ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﻠﻔﻆ ‪ " :‬ﻓﻜﻮﺍ ﺍﻟﻌﺎﱐ ﻭﺃﻃﻌﻤﻮﺍ ﺍﳉﺎﺋﻊ " ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﲑ ‪ ،‬ﺑﺎﺏ ﰲ ﻓﻜﺎﻙ ﺍﻷﺳﲑ )‪/٢‬‬
‫‪(٢٢٣‬؛ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪. (٤٠٦ ، ٣٩٤ / ٤‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ‪ :‬ﻓﺈﻥ ‪.‬‬

‫‪١٥٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫* ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﲨﻴﻊ ﺍﻷﻓﻌﺎﻝ ﻣﺸﺘﻘﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ )‪ (1‬ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﳌﺼﺪﺭ‪ ،‬ﺃﻭ ﻛﺎﻥ‬
‫ﺍﳌﺼﺪﺭ ﻣﺸﺘﻘﺎ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻛﻞ )‪ (2‬ﻣﻨﻬﻤﺎ )‪ (3‬ﻣﺸﺘﻘﺎ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﲟﻌﲎ‪ :‬ﺃﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻨﺎﺳﺒﺔ‬
‫)‪(4‬‬
‫ﰲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ‪ ،‬ﻻ ﲟﻌﲎ‪ :‬ﺃﻥ ﺃﺣﺪﳘﺎ ﺃﺻﻞ ﻭﺍﻵﺧﺮ ﻓﺮﻉ‪ ،‬ﲟﱰﻟﺔ ﺍﳌﻌﺎﱐ ﺍﳌﺘﻀﺎﻳﻔﺔ‬
‫ﻛﺎﻷﺑﻮﺓ ﻭﺍﻟﺒﻨﻮﺓ ﺃﻭ ﻛﺎﻷﺧﻮﺓ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﻌﻠﻰ ﻛﻞ ﺣﺎﻝ‪ :‬ﺇﺫﺍ ﺃﻣﺮ ﺑﻔﻌﻞ ﻛﺎﻥ ﻧﻔﺲ ﻣﺼﺪﺭ ﺍﻟﻔﻌﻞ ﺃﻣﺮﺍ ﻣﻄﻠﻮﺑﺎ ﻟﻶﻣﺮ‪ ،‬ﻣﻘﺼﻮﺩﺍ ﻟﻪ ﻛﻤﺎ‬
‫‪«!$$Î/ (#qãYÏB#uä‬‬ ‫ﰲ ﻗﻮﻟﻪ‪ :‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ‪ (5) ‬ﻭ )‪ (7) { ÇÊÒÎÈ tûüÏZÅ¡ósßJø9$# •=Ïtä† ©!$# ¨bÎ) ¡ (#þqãZÅ¡ômr&ur } (6‬ﻭ }‬

‫‪ (8) { ¾Ï&Î!qß™u‘ur‬ﻭ } ‪ (9) { ( öNà6-/u‘ur ’În1u‘ ©!$# (#r߉ç6ôã$#‬ﻭ } ‪. (10) { (#þqè=©.uqs? Ïmø‹n=yèsù‬‬
‫ﻓﺈﻥ ﻧﻔﺲ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺓ )‪ (11‬ﺃﻣﻮﺭ ﻣﻄﻠﻮﺑﺔ ﻣﻘﺼﻮﺩﺓ‪ ،‬ﺑﻞ ﻫﻲ‬
‫ﻧﻔﺲ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‪.‬‬
‫ﰒ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﺃﺟﻨﺎﺱ ﻻ ﳝﻜﻦ ﺃﻥ )‪ (12‬ﺗﻘﻊ ﺇﻻ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﺑﺎﻟﺘﻌﻴﲔ ﺗﻘﺘﺮﻥ )‪ (13‬ﺎ ﺃﻣﻮﺭ ﻏﲑ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻧﺖ ﻫﻲ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻞ ﻭﺍﺣﺪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻣﻨﻬﺎ ‪.‬‬
‫)‪ (4‬ﺃﻱ ‪ :‬ﺍﻟﱵ ﻳﻀﺎﻑ ﻭﻳﻨﺴﺐ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ﻛﺈﺿﺎﻓﺔ ﺍﻻﺑﻦ ﺇﱃ ﺍﻷﺏ ﻋﻠﻰ ﺃﻥ ﺍﻻﺑﻦ ﻓﺮﻉ ﻋﻦ ﺍﻷﺏ ﻭﻋﻠﻰ ﺃﻥ‬
‫ﺍﻷﺏ ﺃﺻﻞ ﻟﻼﺑﻦ ‪ ،‬ﻭﻫﺬﺍ ﲞﻼﻑ ﺍﺷﺘﻘﺎﻕ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﳌﺼﺪﺭ ‪ ،‬ﻭﺍﻟﻌﻜﺲ ‪ ،‬ﻓﺈﻥ ﺍﻻﺷﺘﺮﺍﻙ ﺑﻴﻨﻬﻤﺎ ﻻ ﻳﻌﲏ ﺃﻥ ﺃﺣﺪﳘﺎ‬
‫ﺃﺻﻞ ﻟﻶﺧﺮ ﻭﻻ ﺍﻟﻌﻜﺲ ‪ ،‬ﺇﳕﺎ ﳌﻨﺎﺳﺒﺔ ﺗﻘﻊ ﺑﻴﻨﻬﻤﺎ ‪.‬‬
‫)‪ (5‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﺍﺗﻘﻮﺍ ﺍﷲ ( ‪) ،‬ﻭﺍﺗﻘﻮﺍ ﺍﷲ ( ‪ :‬ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﲔ ﻣﺮﺓ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺯﺍﺩ ﺑﲔ ﻛﻞ ﺁﻳﺘﲔ ‪ :‬ﻭﻗﻮﻟﻪ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٩٥‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪١٣٦‬؛ ﻭﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺘﲔ ‪ . ١١٧ ، ٧٢‬ﻭﰲ )ﺩ ﺝ ﻁ( ‪) :‬ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﺭﺑﻜﻢ ( ‪ ،‬ﻓﻠﻌﻞ ﺍﻟﻨﺴﺎﺥ ﺃﺳﻘﻄﻮﺍ ﻟﻔﻆ‬
‫)ﺭﰊ( ‪.‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٨٤‬‬
‫)‪ (11‬ﺯﺍﺩ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﺘﻮﻛﻞ ‪.‬‬
‫)‪ (12‬ﻻ ﳝﻜﻦ ﺃﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (13‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻘﺘﺮﻥ ‪.‬‬

‫‪١٥٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻘﺼﻮﺩﺓ )‪ (1‬ﻟﻶﻣﺮ‪ ،‬ﻟﻜﻦ ﻻ ﳝﻜﻦ ﺍﻟﻌﺒﺪ ﺇﻳﻘﺎﻉ ﺍﻟﻔﻌﻞ ﺍﳌﺄﻣﻮﺭ ﺑﻪ؛ ﺇﻻ ﻣﻊ ﺃﻣﻮﺭ ﻣﻌﻴﻨﺔ ﻟﻪ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻓﻼ ﺑﺪ ﺇﺫﺍ ﺃﻋﺘﻖ ﺍﻟﻌﺒﺪ ﺭﻗﺒﺔ ﺃﻥ ﻳﻘﺘﺮﻥ ‪‬ﺬﺍ ﺍﳌﻄﻠﻖ‬ ‫)‪(3) (2‬‬
‫ﺇﺫﺍ ﻗﺎﻝ‪{ 7pt7s%u‘ 㕃̕óstGsù } :‬‬
‫ﺗﻌﻴﲔ‪ :‬ﻣﻦ ﺳﻮﺍﺩ‪ ،‬ﺃﻭ ﺑﻴﺎﺽ‪ ،‬ﺃﻭ ﻃﻮﻝ‪ ،‬ﺃﻭ ﻗﺼﺮ‪ ،‬ﺃﻭ ﻋﺮﺑﻴﺔ‪ ،‬ﺃﻭ ﻋﺠﻤﻴﺔ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ‪ :‬ﻫﻮ ﺍﳌﻄﻠﻖ ﺍﳌﺸﺘﺮﻙ ﺑﲔ )‪ (4‬ﻫﺬﻩ ﺍﳌﻌﻴﻨﺎﺕ‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﺧﺎﻟﻔﻮﺍ ﺍﻟﻴﻬﻮﺩ؛ ﻓﺈﻥ ﺍﻟﺘﻘﻮﻯ ﺗﺎﺭﺓ ﺗﻜﻮﻥ ﺑﻔﻌﻞ‬ ‫ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺍﺗﻘﻮﺍ ﺍﷲ‬ ‫ﻭﻛﺬﻟﻚ‬
‫ﻭﺍﺟﺐ‪ :‬ﻣﻦ ﺻﻼﺓ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ‪ ،‬ﻭﺗﺎﺭﺓ ﺗﻜﻮﻥ ﺑﺘﺮﻙ ﳏﺮﻡ‪ :‬ﻣﻦ ﻛﻔﺮ ﺃﻭ ﺯﻧﺎ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪،‬‬
‫ﻓﺨﺼﻮﺹ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﺘﻘﻮﻯ ﱂ ﳝﻨﻊ ﺩﺧﻮﻝ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﺭﺋﻲ ﺭﺟﻞ ﻋﻠﻰ )‪ (7‬ﺯﻧﺎ‬
‫ﻓﻘﻴﻞ‪ :‬ﻟﻪ ﺍﺗﻖ ﺍﷲ؛ ﻛﺎﻥ ﺃﻣﺮﺍ ﻟﻪ )‪ (8‬ﺑﻌﻤﻮﻡ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﺩﺍﺧﻼ ﻓﻴﻪ ﺧﺼﻮﺹ )‪ (9‬ﺗﺮﻙ ﺫﻟﻚ ﺍﻟﺰﻧﺎ؛‬
‫ﻷﻥ ﺳﺒﺐ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﻻ ﺑﺪ ﺃﻥ ﻳﺪﺧﻞ ﻓﻴﻪ‪ .‬ﻛﺬﻟﻚ ﺇﺫﺍ ﻗﻴﻞ‪ " :‬ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻻ‬
‫)‪(10‬‬
‫ﻛﺎﻥ ﺃﻣﺮﺍ ﺑﻌﻤﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﺩﺍﺧﻼ ﻓﻴﻪ ﺍﳌﺨﺎﻟﻔﺔ ﺑﺼﺒﻎ ﺍﻟﻠﺤﻴﺔ؛‪،‬‬ ‫ﻳﺼﺒﻐﻮﻥ ﻓﺨﺎﻟﻔﻮﻫﻢ "‬
‫ﻷﻧﻪ ﺳﺒﺐ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ‪.‬‬
‫)‪(11‬‬
‫ﻓﻴﻪ ﻋﻤﻮﻡ ﻭﺇﻃﻼﻕ ﻟﻔﻈﻲ ﻭﻣﻌﻨﻮﻱ ﻓﻴﺠﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻭﺧﺮﻭﺟﻪ‬ ‫ﻭﺳﺒﺒﻪ‪ :‬ﺃﻥ ﺍﻟﻔﻌﻞ‬
‫ﻋﻠﻰ ﺳﺒﺐ ﻳﻮﺟﺐ )‪ (12‬ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﺧﻼ ﻓﻴﻪ ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻏﲑﻩ ﺩﺍﺧﻼ ﻓﻴﻪ ‪ (1) -‬ﻭﺇﻥ‬

‫)‪ (1‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻏﲑ ﻣﻘﺼﻮﺩﺓ ﺍﻟﻔﻌﻞ ﻟﻸﻣﺮ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. ٩٢ :‬‬
‫)‪ (3‬ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪) :‬ﻓﺘﺤﺮﻳﺮ ﺭﻗﺒﺔ ( ‪) ،‬ﻭﲢﺮﻳﺮ ﺭﻗﺒﺔ ( ‪) ،‬ﺃﻭ ﲢﺮﻳﺮ ﺭﻗﺒﺔ ( ﰲ ﺳﺘﺔ ﻣﻮﺍﺿﻊ ﺃﻭﳍﺎ ‪ ،‬ﻋﻠﻰ‬
‫ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٩٢‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﻛﺬﻟﻚ ‪ .‬ﺩﻭﻥ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻭ ﺧﺎﻟﻔﻮﺍ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻢ ﺑﺰﻧﺎ ‪ .‬ﻭﻫﻮ ﺃﻟﻴﻖ ‪ ،‬ﻟﻜﻨﻪ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﺳﻘﻄﺖ ‪ :‬ﻟﻪ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﻣﺮ ﲞﺼﻮﺹ ﺫﻟﻚ ‪ . .‬ﺍﱁ ‪.‬‬
‫)‪ (10‬ﻫﺬﺍ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻣﺮ ﺫﻛﺮﻩ ﻗﺒﻞ ﻗﻠﻴﻞ )ﺹ ‪ (١٨٥‬ﻭﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻛﻤﺎ ﺃﺷﺮﺕ ‪.‬‬
‫)‪ (11‬ﺃﻱ ﻓﻌﻞ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﻗﻮﻟﻪ ‪ " :‬ﻓﺨﺎﻟﻔﻮﻫﻢ " ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻮﺟﺐ ‪.‬‬

‫‪١٥٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﻳﻘﺼﺮ )‪ (2‬ﻋﻠﻰ ﺳﺒﺒﻪ ‪ -‬ﻷﻥ ﺍﻟﻌﻤﻮﻡ ﻫﺎﻫﻨﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ ‪ -‬ﻓﻼ ﻳﻘﺒﻞ‬
‫ﻣﻦ ﺍﻟﺘﺨﺼﻴﺺ ﻣﺎ ﻳﻘﺒﻠﻪ ﺍﻟﻌﻤﻮﻡ ﺍﻟﻠﻔﻈﻲ‪.‬‬
‫)‪(3‬‬
‫ﻻ ﻋﻤﻮﻡ ﻓﻴﻪ ﺑﻞ ﻳﻜﻔﻲ ﻓﻴﻪ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺍﻷﻣﺮ ﺑﺎﳌﺨﺎﻟﻔﺔ ﺃﻣﺮ ﺑﺎﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ﻭﺫﻟﻚ‬
‫)‪(4‬‬
‫ﺃﻣﺮ ﻣﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﻣﺎ ﻳﺬﻛﺮﻭﻧﻪ ﻓﻤﻦ ﺃﻳﻦ ﺍﻗﺘﻀﻰ ﺫﻟﻚ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﻏﲑ‬ ‫ﺍﳌﺨﺎﻟﻔﺔ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺍﳌﻌﲔ ؟‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺳﺆﺍﻝ ﻗﺪ ﻳﻮﺭﺩﻩ ﺑﻌﺾ ﺍﳌﺘﻜﻠﻤﲔ ﰲ ﻋﺎﻣﺔ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺄﻣﻮﺭ ‪‬ﺎ ﻭﻳﻠﺒﺴﻮﻥ ﺑﻪ‬
‫)‪(5‬‬
‫ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺟﻮﺍﺑﻪ ﻣﻦ ﻭﺟﻬﲔ‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﻟﺘﻘﻮﻯ ﻭﺍﳌﺨﺎﻟﻔﺔ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻷﻓﻌﺎﻝ ﺍﳌﻄﻠﻘﺔ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻮﻡ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺟﻬﺔ ﻋﻤﻮﻡ ﺍﻟﻜﻞ ﻷﺟﺰﺍﺋﻪ )‪ (6‬ﻻ ﻣﻦ ﺟﻬﺔ ﻋﻤﻮﻡ ﺍﳉﻨﺲ ﻷﻧﻮﺍﻋﻪ؛ ﻓﺈﻥ ﺍﻟﻌﻤﻮﻡ ﺛﻼﺛﺔ‬
‫ﺃﻗﺴﺎﻡ‪:‬‬
‫)‪(7‬‬
‫ﻋﻠﻰ‬ ‫‪ - ١‬ﻋﻤﻮﻡ ﺍﻟﻜﻞ ﻷﺟﺰﺍﺋﻪ‪ :‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺼﺪﻕ ﻓﻴﻪ ﺍﻻﺳﻢ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻻ ﺃﻓﺮﺍﺩﻩ‬
‫ﺟﺰﺋﻪ‪.‬‬
‫‪ - ٢‬ﻋﻤﻮﻡ ﺍﳉﻤﻴﻊ )‪ (8‬ﻷﻓﺮﺍﺩﻩ‪ :‬ﻭﻫﻮ ﻣﺎ ﻳﺼﺪﻕ ﻓﻴﻪ ﺃﻓﺮﺍﺩ ﺍﻻﺳﻢ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺁﺣﺎﺩﻩ‪.‬‬
‫‪ - ٣‬ﻋﻤﻮﻡ ﺍﳉﻨﺲ ﻷﻧﻮﺍﻋﻪ ﻭﺃﻋﻴﺎﻧﻪ‪ :‬ﻭﻫﻮ ﻣﺎ ﻳﺼﺪﻕ ﻓﻴﻪ ﻧﻔﺲ ﺍﻻﺳﻢ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺃﻓﺮﺍﺩﻩ‪.‬‬
‫ﻓﺎﻷﻭﻝ ‪ :‬ﻋﻤﻮﻡ ﺍﻟﻜﻞ ﻷﺟﺰﺍﺋﻪ ﰲ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﺼﻔﺎﺕ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬

‫)‪ (1‬ﺃﻱ ﻛﻮﻥ ﺍﻷﻣﺮ ﺑﺎﳌﺨﺎﻟﻔﺔ ﺟﺎﺀ ﻫﻨﺎ ﻷﺟﻞ ﺍﻟﺼﺒﻎ ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻏﲑ ﺍﻟﺼﺒﻎ ﻣﻦ ﻫﺪﻱ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺩﺍﺧﻼ ﰲ‬
‫ﻋﻤﻮﻡ ﺍﻷﻣﺮ ﺑﺎﳌﺨﺎﻟﻔﺔ ‪.‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﻘﺘﺼﺮ ‪.‬‬
‫)‪ (3‬ﻭﺫﻟﻚ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﰲ ﻏﲑ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺍﳌﻌﲔ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻫﻮ ‪ :‬ﺍﻟﻌﻤﻮﻡ ﺍﳌﻌﻨﻮﻱ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﳌﺨﺎﻟﻔﺔ ﻣﺸﺘﻘﺔ ﻓﺈﳕﺎ ﺃﻣﺮ ‪‬ﺎ ﳌﻌﲎ‬
‫ﻛﻮ‪‬ﺎ ﳐﺎﻟﻔﺔ ‪ ،‬ﻭﺳﻴﺬﻛﺮﻩ )ﺹ ‪. (١٧٣‬‬
‫)‪ (6‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺼﺪﻕ )ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﻭﻷﻓﺮﺍﺩﻩ ﻋﻠﻰ ﺣﺬﻭﻩ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳉﻤﻊ ‪ .‬ﻭﻫﻮ ﺃﰎ ﻟﻠﻤﻌﲎ ﻟﻜﻨﻪ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪.‬‬

‫‪١٥٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﳉﺒﻬﺔ ﻭﳓﻮ ﺫﻟﻚ‬ ‫)‪(2‬‬

‫ﻓﺈﻥ ﺍﺳﻢ ﺍﻟﻮﺟﻪ ﻳﻌﻢ ﺍﳋﺪ ﻭﺍﳉﺒﲔ‬ ‫)‪(1‬‬
‫} ‪{ öNä3ydqã_ãr (#qè=Å¡øî$$sù‬‬
‫ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﻟﻴﺲ ﻫﻮ ﺍﻟﻮﺟﻪ ﻓﺈﺫﺍ ﻏﺴﻞ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﱂ ﻳﻜﻦ ﻏﺎﺳﻼ‬
‫ﻟﻠﻮﺟﻪ ﻻﻧﺘﻔﺎﺀ )‪ (3‬ﺍﳌﺴﻤﻰ ﺑﺎﻧﺘﻔﺎﺀ ﺟﺰﺋﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺻﻞ ﻓﺼﻠﻰ ﺭﻛﻌﺔ ﻭﺧﺮﺝ ﺑﻐﲑ ﺳﻼﻡ ﺃﻭ ﻗﻴﻞ‪:‬‬
‫ﺻﻢ ﻓﺼﺎﻡ ﺑﻌﺾ ﻳﻮﻡ ﱂ ﻳﻜﻦ ﳑﺘﺜﻼ ﻻﻧﺘﻔﺎﺀ ﻣﻌﲎ ﺍﻟﺼﻼﺓ ﺍﳌﻄﻠﻘﺔ ﻭﺍﻟﺼﻮﻡ )‪ (4‬ﺍﳌﻄﻠﻖ ﻭﻛﺬﻟﻚ‬
‫ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺃﻛﺮﻡ )‪ (5‬ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ .‬ﻓﺄﻃﻌﻤﻪ ﻭﺿﺮﺑﻪ ﱂ ﻳﻜﻦ ﳑﺘﺜﻼ؛ ﻷﻥ ﺍﻹﻛﺮﺍﻡ ﺍﳌﻄﻠﻖ ﻳﻘﺘﻀﻲ‬
‫ﻓﻌﻞ ﻣﺎ ﻳﺴﺮﻩ ﻭﺗﺮﻙ ﻣﺎ ﻳﺴﻮﺀﻩ‪.‬‬
‫)‪(8) (7‬‬
‫ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ {‬ ‫)‪(6‬‬
‫ﻓﻠﻤﺎ‬
‫)‪(9‬‬
‫ﺍﻹﻛﺮﺍﻡ‪ ،‬ﻭﻻ‬ ‫ﻓﻠﻮ ﺃﻃﻌﻤﻪ ﺑﻌﺾ ﻛﻔﺎﻳﺘﻪ ﻭﺗﺮﻛﻪ ﺟﺎﺋﻌﺎ ﱂ ﻳﻜﻦ ﻣﻜﺮﻣﺎ ﻟﻪ؛ ﻻﻧﺘﻔﺎﺀ ﺃﺟﺰﺍﺀ‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﺇﺫﺍ ﻗﺎﻝ‪:‬‬ ‫ﻟﻘﻤﺔ ﻛﺬﻟﻚ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺍﻹﻛﺮﺍﻡ ﺣﻘﻴﻘﺔ ﻣﻄﻠﻘﺔ ﻭﺫﻟﻚ ﳛﺼﻞ ﺑﺈﻃﻌﺎﻡ‬
‫)‪(12‬‬
‫ﺍﳌﻄﻠﻘﺔ ﺗﻨﺎﰲ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺃﻭ ﰲ ﺃﻛﺜﺮﻫﺎ ﻋﻠﻰ ﻃﺮﻳﻖ‬ ‫ﺧﺎﻟﻔﻮﻫﻢ‪ .‬ﻓﺎﳌﺨﺎﻟﻔﺔ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻭﺍﳊﺎﺟﺒﲔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻻﺳﻢ ﺍﳌﺴﻤﻰ ‪.‬‬
‫)‪ (4‬ﻭﺍﻟﺼﻮﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺰﻡ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ‪.‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ، (٥٦٧٢‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (٤٧‬ﺃﲪﺪ )‪. (٤٣٣/٢‬‬
‫)‪ (8‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪ :‬ﻓﻘﺪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﻭﺧﺪﻣﺘﻪ ﺇﻳﺎﻩ ﺑﻨﻔﺴﻪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٥٣٢ / ١٠) ، (٦١٣٨ ، ٦١٣٦‬‬
‫ﻭﺭﻗﻢ )‪ . (٦٤٧٦ ، ٦٤٧٥) ، (٦٠١٨‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﳊﺚ ﻋﻠﻰ ﺇﻛﺮﺍﻡ ﺍﳉﺎﺭ‬
‫ﻭﺍﻟﻀﻴﻒ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٦٩ ، ٦٨ / ١) ، (٤٨ ، ٤٧‬ﻛﻤﺎ ﺭﻭﻱ ﺍﳊﺪﻳﺚ ﰲ ﺳﺎﺋﺮ ﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﺎﻧﻴﺪ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﺟﺰﺀ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺈﻃﻌﺎﻡ ﺃﻱ ﺷﻲﺀ ﻭﻟﻮ ﻟﻘﻤﺔ ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺬﻟﻚ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ( ‪ :‬ﺍﳌﺨﺎﻟﻔﺔ ‪.‬‬

‫‪١٥٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﳌﻮﺍﻓﻘﺔ ﺍﳌﻄﻠﻘﺔ ﻓﻴﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺄﺣﺪﳘﺎ ‪‬ﻴﺎ ﻋﻦ‬ ‫ﺍﻟﺘﺴﺎﻭﻱ؛ ﻷﻥ ﺍﳌﺨﺎﻟﻔﺔ ﺍﳌﻄﻠﻘﺔ ﺿﺪ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺧﺎﻟﻒ )‪ (2‬ﰲ ﺷﻲﺀ ﻣﺎ ﻓﻘﺪ ﺣﺼﻠﺖ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻭﺍﻓﻘﻪ‬
‫ﰲ ﺷﻲﺀ ﻣﺎ ﻓﻘﺪ ﺣﺼﻠﺖ ﺍﳌﻮﺍﻓﻘﺔ‪.‬‬
‫ﻭﺳﺮ ﺫﻟﻚ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻔﻆ ﺍﳌﻄﻠﻖ ﻭﺑﲔ ﺍﳌﻔﻬﻮﻡ ﺍﳌﻄﻠﻖ ﻣﻦ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﻔﻆ‬
‫ﻳﺴﺘﻌﻤﻞ ﻣﻄﻠﻘﺎ ﻭﻣﻘﻴﺪﺍ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺧﺬﺕ ﺍﳌﻌﲎ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﲨﻴﻊ )‪ (3‬ﻣﻮﺍﺭﺩﻩ ﻣﻄﻠﻘﻬﺎ ﻭﻣﻘﻴﺪﻫﺎ؛ ﻛﺎﻥ ﺃﻋﻢ ﻣﻦ ﺍﳌﻌﲎ‬
‫ﺍﳌﻔﻬﻮﻡ ﻣﻨﻪ ﻋﻨﺪ ﺇﻃﻼﻗﻪ ﻭﺫﻟﻚ ﺍﳌﻌﲎ ﺍﳌﻄﻠﻖ ﳛﺼﻞ ﲝﺼﻮﻝ ﺑﻌﺾ ﻣﺴﻤﻴﺎﺕ ﺍﻟﻠﻔﻆ ﰲ ﺃﻱ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺣﺼﻞ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻻﺗﻪ ﺍﳌﻄﻠﻘﺔ ﻭﺍﳌﻘﻴﺪﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻌﻨﺎﻩ ﰲ ﺣﺎﻝ ﺇﻃﻼﻗﻪ ﻓﻼ ﳛﺼﻞ ﺑﻌﺾ ﻣﻌﺎﻧﻴﻪ ﻋﻨﺪ ﺍﻟﺘﻘﻴﻴﺪ ﺑﻞ ﻳﻘﺘﻀﻲ ﺃﻣﻮﺭﺍ ﻛﺜﲑﺓ‬
‫ﻻ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻟﻠﻔﻆ ﺍﳌﻘﻴﺪ‪.‬‬
‫ﻓﻜﺜﲑﺍ ﻣﺎ ﻳﻐﻠﻂ ﺍﻟﻐﺎﻟﻄﻮﻥ ﻫﻨﺎ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﳌﺎﺀ ﺍﳌﻄﻠﻖ ﻭﺑﲔ ﺍﳌﺎﺋﻴﺔ‬
‫ﺍﳌﻄﻠﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﳌﲏ ﻭﺍﳌﺘﻐﲑﺍﺕ ﻭﺳﺎﺋﺮ ﺍﳌﺎﺋﻌﺎﺕ‪ ،‬ﻓﺄﻧﺖ ﺗﻘﻮﻝ ﻋﻨﺪ ﺍﻟﺘﻘﻴﻴﺪ‪ :‬ﺃﻛﺮﻡ ﺍﻟﻀﻴﻒ‬
‫)‪(4‬‬
‫ﻫﺬﺍ ﺍﻟﺪﺭﻫﻢ‪ .‬ﻓﻬﺬﺍ ﺇﻛﺮﺍﻡ ﻣﻘﻴﺪ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﺖ‪ :‬ﺃﻛﺮﻡ ﺍﻟﻀﻴﻒ‪ .‬ﻛﻨﺖ ﺁﻣﺮﺍ ﲟﻔﻬﻮﻡ‬ ‫ﺑﺈﻋﻄﺎﺀ‬
‫ﺍﻟﻠﻔﻆ ﺍﳌﻄﻠﻖ ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻣﻮﺭﺍ ﻻ ﲢﺼﻞ ﲝﺼﻮﻝ ﺇﻋﻄﺎﺀ )‪ (5‬ﺩﺭﻫﻢ ﻓﻘﻂ )‪. (6‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻷﻓﺮﺍﺩﻩ‪ ،‬ﻛﻤﺎ ﻳﻌﻢ ﻗﻮﻟﻪ‬ ‫ﺍﻟﻌﻤﻮﻡ ﻓﻬﻮ ﻋﻤﻮﻡ ﺍﳉﻤﻴﻊ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ‬
‫ﺗﻌﺎﱃ‪ (9) { tûüÏ.ÎŽô³ßJø9$# (#qè=çGø%$$sù } :‬ﻛﻞ ﻣﺸﺮﻙ‪.‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﺿﺪﺍ ﻟﻠﻤﻮﺍﻓﻘﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﺧﺎﻟﻔﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺑﲔ ﲨﻊ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺈﻋﻄﺎﺋﻪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻋﻄﺎﺋﻪ ﺍﻟﺪﺭﻫﻢ ‪.‬‬
‫)‪ (6‬ﻓﻘﻂ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻤﻮﻡ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻤﻮﻡ ﺍﳉﻨﺲ ‪ .‬ﻭﻟﻌﻠﻪ ﺃﺻﺢ ‪ ،‬ﻟﻜﻨﻪ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬

‫‪١٥٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﻘﺴﻢ )‪ (1‬ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻤﻮﻡ‪ :‬ﻋﻤﻮﻡ ﺍﳉﻨﺲ ﻷﻋﻴﺎﻧﻪ‪ ،‬ﻛﻤﺎ ﻳﻌﻢ ﻗﻮﻟﻪ‪ } :‬ﻻ‬

‫ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ { )‪ (3) (2‬ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻘﺘﻞ ﻭﺍﳌﺴﻠﻢ )‪ (4‬ﻭﺍﻟﻜﺎﻓﺮ‪.‬‬

‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﻓﺎﳌﺨﺎﻟﻔﺔ ﺍﳌﻄﻠﻘﺔ ﻻ ﲢﺼﻞ ﺑﺎﳌﺨﺎﻟﻔﺔ ﰲ ﺷﻲﺀ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻮﺍﻓﻘﺔ ﻗﺪ‬
‫)‪(5‬‬
‫ﻭﺇﳕﺎ ﲢﺼﻞ ﺑﺎﳌﺨﺎﻟﻔﺔ ﰲ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﰲ ﻏﺎﻟﺒﻬﺎ‪ ،‬ﺇﺫ ﺍﳌﺨﺎﻟﻔﺔ‬ ‫ﺣﺼﻠﺖ ﰲ ﺃﻛﺜﺮ ﻣﻨﻪ‬
‫ﺍﳌﻄﻠﻘﺔ ﺿﺪ ﺍﳌﻮﺍﻓﻘﺔ ﺍﳌﻄﻠﻘﺔ ﻓﻼ ﳚﺘﻤﻌﺎﻥ‪ ،‬ﺑﻞ ﺍﳊﻜﻢ ﻟﻠﻐﺎﻟﺐ ﻭﻫﺬﺍ ﲢﻘﻴﻖ ﺟﻴﺪ‪ ،‬ﻟﻜﻨﻪ )‪ (6‬ﻣﺒﲏ‬
‫)‪(7‬‬
‫ﺃﻥ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻟﻔﻆ ﺍﳌﺨﺎﻟﻔﺔ ﻋﻨﺪ ﺍﻹﻃﻼﻕ‪ ،‬ﻳﻌﻢ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﻋﺎﻣﺔ‬ ‫ﻋﻠﻰ ﻣﻘﺪﻣﺔ ﻭﻫﻮ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻓﺈﻥ ﺧﻔﻲ ﻫﺬﺍ )‪ (8‬ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﳌﻌﲔ ﻓﺨﺬ ﰲ‪:‬‬
‫* ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ )‪ :(9‬ﻭﻫﻮ ﺍﻟﻌﻤﻮﻡ ﺍﳌﻌﻨﻮﻱ ﻭﻫﻮ ﺃﻥ ﺍﳌﺨﺎﻟﻔﺔ ﻣﺸﺘﻘﺔ‪ ،‬ﻓﺈﳕﺎ ﺃﻣﺮ ‪‬ﺎ ﳌﻌﲎ‬
‫ﻛﻮ‪‬ﺎ ﳐﺎﻟﻔﺔ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ﺗﻘﺮﻳﺮﻩ )‪ (10‬ﻭﺫﻟﻚ ﺛﺎﺑﺖ ﰲ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ )‪ (11‬ﺍﳌﺨﺎﻟﻔﺔ ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﻌﻤﻮﻡ ﺛﺎﺑﺘﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ ﺍﳌﻌﻘﻮﻝ‪ ،‬ﻭ‪‬ﺬﻳﻦ ﺍﻟﻄﺮﻳﻘﲔ ﻳﺘﻘﺮﺭ ﺍﻟﻌﻤﻮﻡ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪:‬‬

‫)‪ (1‬ﰲ )ﺏ ﺝ( ‪ :‬ﻭﺍﻟﺜﺎﻟﺚ ‪ .‬ﻭﰲ )ﺃ ﻁ( ‪ :‬ﻭﺍﻟﺜﺎﻟﺚ ‪ :‬ﻋﻤﻮﻡ ﺍﳉﻨﺲ ‪. .‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ، (٢٨٨٢‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٣٧٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻘﺴﺎﻣﺔ )‪ ، (٤٧٤٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻳﺎﺕ‬
‫)‪ ، (٢٦٥٨‬ﺃﲪﺪ )‪ ، (٧٩/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺪﻳﺎﺕ )‪. (٢٣٥٦‬‬
‫)‪ (3‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﻛﺘﺎﺑﺔ ﺍﻟﻌﻠﻢ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠٤ / ١) ، (١١١‬ﻭﺍﻷﺣﺎﺩﻳﺚ )‪ ، (٦٩١٥ ، ٦٩٠٣ ، ٣٠٤٧‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ‪" :‬‬
‫ﺣﺪﻳﺚ ﻋﻠﻲ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ‪ :‬ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ‬
‫ﺑﻜﺎﻓﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٢٥ ، ٢٤ / ٤) ، (١٤١٢‬ﲢﻘﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ ‪ .‬ﻛﻤﺎ ﺭﻭﻱ ﺍﳊﺪﻳﺚ ﰲ ﺳﺎﺋﺮ ﺍﻟﺴﻨﻦ‬
‫ﻭﺍﳌﺴﺎﻧﻴﺪ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﰲ ﻛﺜﲑ ﻣﻨﻪ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﻟﻜﻦ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﻲ ‪ .‬ﻭﻫﻲ ﺃﻗﺮﺏ ﻟﻠﺴﻴﺎﻕ ﻟﻜﻨﻬﺎ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﻥ ﺧﻔﻲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﳌﻌﲔ ‪.‬‬
‫)‪ (9‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﻷﻣﺮ ﺑﺎﳌﺨﺎﻟﻔﺔ ﺃﻣﺮ ﺑﺎﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻋﻤﻮﻡ ﻓﻴﻪ‬
‫‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻫﻮ ﺍﳌﺬﻛﻮﺭ )ﺹ‪ ، (١٨٦‬ﻭﺃﺷﺮﺕ ﺇﱃ ﺫﻟﻚ ﺑﺎﳍﺎﻣﺶ ‪.‬‬
‫)‪ (10‬ﺍﻧﻈﺮ ‪) :‬ﺹ‪. (١٨٥ -١٨٦‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﻓﺮﺍﺩ ‪.‬‬

‫‪١٦٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫} ‪ (1) { ÇËÈ Ì•»|Áö/F{$# ’Í<'ré'¯»tƒ (#rçŽÉ9tFôã$$sù‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻓﻌﺎﻝ‪.‬‬

‫)‪(2‬‬
‫ﻟﻠﻄﺮﻳﻖ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺇﳕﺎ ﻳﻔﺰﻋﻮﻥ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻭﻗﻞ ﻣﻨﻬﻢ ﻣﻦ ﻳﺘﻔﻄﻦ‬
‫ﺍﻷﻭﻝ ﻭﻫﻮ )‪ (3‬ﺃﺑﻠﻎ ﺇﺫﺍ ﺻﺢ‪.‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻳﺴﻤﻰ ﳐﺎﻟﻔﺔ‪ ،‬ﻟﻜﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻘﺪﺭ‬ ‫ﻫﺐ ﺃﻥ ﺍﻹﺟﺰﺍﺀ ﳛﺼﻞ ﲟﺎ‬ ‫ﰒ ﻧﻘﻮﻝ‪:‬‬
‫ﺍ‪‬ﺰﺉ ﻣﺸﺮﻭﻋﺔ؛ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻣﻄﻠﻘﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪ (6) { (#r߉àfó™$#ur (#qãèŸ2ö‘$# } :‬ﻭﳓﻮ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﺍﳌﻄﻠﻘﺔ‪.‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺍﻷﻣﺮ ﻋﻦ ﻟﻔﻆ ﺍﻟﻔﻌﻞ‬ ‫ﺃﻥ ﻋﺪﻭﻝ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ )‪ : (7‬ﰲ ﺃﺻﻞ ﺍﻟﺘﻘﺮﻳﺮ‬ ‫•‬
‫)‪(10‬‬
‫ﻋﻦ ﻟﻔﻆ‪ :‬ﺃﻃﻌﻤﻪ‪ .‬ﺇﱃ ﻟﻔﻆ‪:‬‬ ‫ﺍﳋﺎﺹ ﺑﻪ ﺇﱃ ﻟﻔﻆ ﺃﻋﻢ ﻣﻨﻪ ﻣﻌﲎ ﻛﻌﺪﻭﻟﻪ‬
‫ﺃﻛﺮﻣﻪ‪ .‬ﻭﻋﻦ ﻟﻔﻆ‪ :‬ﻓﺎﺻﺒﻐﻮﺍ‪ (11) .‬ﺇﱃ ﻟﻔﻆ‪ (12) :‬ﻓﺨﺎﻟﻔﻮﻫﻢ‪ (13) .‬ﻻ ﺑﺪ ﻟﻪ ﻣﻦ‬
‫ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺇﻻ ﻓﻤﻄﺎﺑﻘﺔ ﺍﻟﻠﻔﻆ ﻟﻠﻤﻌﲎ ﺃﻭﱃ ﻣﻦ ﺇﻃﻼﻕ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﻭﺇﺭﺍﺩﺓ ﺍﳋﺎﺹ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﻫﻨﺎ ﻓﺎﺋﺪﺓ ﺗﻈﻬﺮ ﺇﻻ ﺗﻌﻠﻖ ﺍﻟﻘﺼﺪ ﺑﺬﻟﻚ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﻫﺬﺍ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﻔﻄﻦ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﺬﺍ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﻳﻘﻮﻝ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺄﻱ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧٧‬‬
‫)‪ (7‬ﻫﺬﺍ ﺛﺎﻟﺚ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱵ ﺑﺪﺃﺕ )ﺹ‪ (١٨٢‬ﻭﺍﻟﱵ ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ ﰲ ﺍﳍﺎﻣﺶ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﺘﻐﻴﲑ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻌﺪﻭﻝ ﺑﺎﻷﻣﺮ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻟﻌﺪﻭﻝ ‪.‬‬
‫)‪ (11‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﺻﺒﻐﻮﺍ ‪.‬‬
‫)‪ (12‬ﺇﱃ ﻟﻔﻆ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (13‬ﰲ )ﺏ ﺝ( ‪ :‬ﺧﺎﻟﻔﻮﻫﻢ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳋﺎﺹ )‪ (1‬ﻭﻫﺬﺍ ﺑﲔ ﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ‪.‬‬

‫* ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻌﺎﻡ ﻋﺎﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻌﻠﻢ ﺑﺎﳋﺎﺹ‪ ،‬ﻭﺍﻟﻘﺼﺪ ﺍﻟﻌﺎﻡ )‪ (2‬ﻋﺎﻣﺎ‬
‫ﻳﻮﺟﺐ ﺍﻟﻘﺼﺪ ﻟﻠﻤﻌﲎ ﺍﳋﺎﺹ‪ ،‬ﻓﺈﻧﻚ ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻥ ﻛﻞ ﻣﺴﻜﺮ ﲬﺮ‪ ،‬ﻭﻋﻠﻤﺖ ﺃﻥ ﺍﻟﻨﺒﻴﺬ‬
‫ﻣﺴﻜﺮ‪ ،‬ﻛﺎﻥ ﻋﻠﻤﻚ ﺑﺬﻟﻚ ﺍﻷﻣﺮ ﺍﻟﻌﺎﻡ ﻭﲝﺼﻮﻟﻪ ﰲ ﺍﳋﺎﺹ ﻣﻮﺟﺒﺎ ﻟﻌﻠﻤﻚ )‪ (3‬ﺑﻮﺻﻒ‬
‫ﺍﳋﺎﺹ ﻛﺬﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻗﺼﺪﻙ ﻃﻌﺎﻣﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﺃﻭ ﻣﺎﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻋﻠﻤﺖ ﻭﺟﻮﺩ ﻃﻌﺎﻡ‬
‫ﻣﻌﲔ ﺃﻭ ﻣﺎﻝ ﻣﻌﲔ ﰲ ﻣﻜﺎﻥ ﺣﺼﻞ ﻗﺼﺪﻙ ﻟﻪ ﺇﺫ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺼﺪ ﻳﺘﻄﺎﺑﻘﺎﻥ ﰲ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﻭﺍﻟﻜﻼﻡ ﻳﺒﲔ ﻣﺮﺍﺩ ﺍﳌﺘﻜﻠﻢ ﻭﻣﻘﺼﻮﺩﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﻣﺮ ﺑﻔﻌﻞ ﺑﺎﺳﻢ ﺩﺍﻝ ﻋﻠﻰ ﻣﻌﲎ ﻋﺎﻡ ﻣﺮﻳﺪﺍ ﺑﻪ ﻓﻌﻼ ﺧﺎﺻﺎ ﻛﺎﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﳊﻜﻤﻲ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﻗﺎﺻﺪ ﺑﺎﻷﻭﻝ )‪ (4‬ﻟﺬﻟﻚ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﻭﺃﻧﻪ ﺇﳕﺎ ﻗﺼﺪ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‬
‫ﺍﳋﺎﺹ ﳊﺼﻮﻟﻪ ﺑﻪ‪.‬‬
‫ﻓﻔﻲ ﻗﻮﻟﻪ‪ :‬ﺃﻛﺮﻣﻪ‪ .‬ﻃﻠﺒﺎﻥ ﻃﻠﺐ )‪ (5‬ﻟﻺﻛﺮﺍﻡ ﺍﳌﻄﻠﻖ ﻭﻃﻠﺐ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﻪ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﳊﺼﻮﻝ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﲎ‬ ‫ﺍﳌﻄﻠﻖ؛ ﻭﺫﻟﻚ؛ ﻷﻥ ﺣﺼﻮﻝ ﺍﳌﻌﲔ ﻣﻘﺘﺾ‬ ‫ﺍﻟﻔﻌﻞ‬
‫ﺻﺤﻴﺢ‪ ،‬ﺇﺫﺍ ﺻﺎﺩﻑ ﻓﻄﻨﺔ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺫﻛﺎﺀ؛ ﺍﻧﺘﻔﻊ ﺑﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﻭﻋﻠﻢ ﺑﻪ ﻃﺮﻳﻖ‬
‫ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺪﻻﻟﺔ‪.‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺟﻨﺲ ﺍﳌﺨﺎﻟﻔﺔ ﺃﻣﺮ ﻣﻘﺼﻮﺩ ﻟﻠﺸﺎﺭﻉ ﻭﻫﺬﺍ‬ ‫ﺃﻥ ﻳﻘﺎﻝ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬ ‫ﺑﻘﻲ‬

‫)‪ (1‬ﻣﻦ ﻗﻮﻟﻪ ‪ :‬ﻭﻫﺬﺍ ﺑﲔ ‪ .‬ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﻳﻘﺘﻀﻲ ﺍﻟﻌﻠﻢ ﺑﺎﳋﺎﺹ )ﺑﻌﺪ ﺳﻄﺮ( ‪ :‬ﺳﻘﻂ ﻣﻦ ‪) :‬ﺝ ﺩ( ‪ ،‬ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ‬
‫ﺍﻟﻨﺎﺳﺨﲔ ‪.‬‬
‫)‪ (2‬ﺍﻟﻌﺎﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻟﻌﻤﻠﻚ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﻷﻭﱃ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺍﻹﻛﺮﺍﻡ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳛﺼﻞ ﺑﻪ ﺍﳌﻄﻠﻖ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻣﻘﺘﻀﻰ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ ﺝ( ‪ :‬ﻳﺒﻘﻰ ‪.‬‬
‫)‪ (9‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬

‫‪١٦٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺑﺎﳌﺨﺎﻟﻔﺔ ﰲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻤﺎ ﺯﺍﺩ‬ ‫ﺻﺤﻴﺢ ﻟﻜﻦ ﻗﺼﺪ ﺍﳉﻨﺲ ﻗﺪ ﳛﺼﻞ ﺍﻻﻛﺘﻔﺎﺀ ﻓﻴﻪ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻪ‪ .‬ﻗﻠﺖ‪ :‬ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﺍﳉﻨﺲ ﻣﻘﺼﻮﺩ ﰲ ﺍﳉﻤﻠﺔ )‪ (2‬ﻛﺎﻥ ﺫﻟﻚ ﺣﺎﺻﻼ‬
‫ﰲ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﻭﻟﻮ ﻓﺮﺽ ﺃﻥ ﺍﻟﻮﺟﻮﺏ ﺳﻘﻂ ﺑﺎﻟﺒﻌﺾ؛ ﱂ ﻳﺮﻓﻊ )‪ (3‬ﺣﻜﻢ ﺍﻻﺳﺘﺤﺒﺎﺏ‬
‫ﻋﻦ ﺍﻟﺒﺎﻗﻲ‪.‬‬
‫)‪(6‬‬
‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ؛ ﻷﻥ )‪ (4‬ﻣﻦ ﻗﺼﺪ ﳐﺎﻟﻔﺘﻬﻢ )‪ (5‬ﲝﻴﺚ‬
‫)‪(7‬‬
‫ﺑﺈﺣﺪﺍﺙ ﻓﻌﻞ ﻳﻘﺘﻀﻲ ﳐﺎﻟﻔﺘﻬﻢ ﻓﻴﻤﺎ ﱂ ﺗﻜﻦ ﺍﳌﻮﺍﻓﻘﺔ ﻓﻴﻪ ﻣﻦ ﻓﻌﻠﻨﺎ‪ ،‬ﻭﻻ ﻗﺼﺪﻧﺎ‬ ‫ﺃﻣﺮ‬
‫ﻛﻴﻒ )‪ (8‬ﻻ ﻳﻨﻬﺎﻧﺎ ﻋﻦ ﺃﻥ ﻧﻔﻌﻞ ﻓﻌﻼ ﻓﻴﻪ ﻣﻮﺍﻓﻘﺘﻬﻢ ﺳﻮﺍﺀ ﻗﺼﺪﻧﺎ ﻣﻮﺍﻓﻘﺘﻬﻢ ﺃﻭ ﱂ ﻧﻘﺼﺪﻫﺎ‪.‬‬

‫* ﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ ‪ :‬ﺃﻧﻪ ﺭﺗﺐ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻮﺻﻒ ﲝﺮﻑ ﺍﻟﻔﺎﺀ ﻓﻴﺪﻝ ﻫﺬﺍ )‪ (9‬ﻋﻠﻰ ﺃﻧﻪ‬
‫ﻋﻠﺔ ﻟﻪ ﻣﻦ ﻏﲑ ﻭﺟﻪ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻻ ﻳﺼﺒﻐﻮﻥ ﻓﺨﺎﻟﻔﻮﻫﻢ‪ .‬ﻓﺈﻧﻪ ﻳﻘﺘﻀﻲ‬
‫ﺃﻥ ﻋﻠﺔ )‪ (10‬ﺍﻷﻣﺮ ‪‬ﺬﻩ ﺍﳌﺨﺎﻟﻔﺔ ﻛﻮ‪‬ﻢ ﻻ ﻳﺼﺒﻐﻮﻥ ﻓﺎﻟﺘﻘﺪﻳﺮ‪ :‬ﺍﺻﺒﻐﻮﺍ؛ ﻷ‪‬ﻢ ﻻ ﻳﺼﺒﻐﻮﻥ ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﻋﻠﺔ ﺍﻷﻣﺮ ﺑﺎﻟﻔﻌﻞ ﻋﺪﻡ ﻓﻌﻠﻬﻢ ﻟﻪ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻗﺼﺪ ﺍﳌﺨﺎﻟﻔﺔ ﳍﻢ ﺛﺎﺑﺖ ﺑﺎﻟﺸﺮﻉ‪ ،‬ﻭﻫﻮ‬
‫ﺍﳌﻄﻠﻮﺏ ﻳﻮﺿﺢ ﺫﻟﻚ ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻟﻘﺼﺪ ﳐﺎﻟﻔﺘﻬﻢ ﺗﺄﺛﲑ ﰲ ﺍﻷﻣﺮ ﺑﺎﻟﺼﺒﻎ ﱂ ﻳﻜﻦ ﻟﺬﻛﺮﻫﻢ‬
‫)‪(11‬‬
‫ﳐﺎﻟﻔﺘﻬﻢ ﺃﻣﺮ ﻣﻘﺼﻮﺩ ﻟﻠﺸﺮﻉ‬ ‫ﻓﺎﺋﺪﺓ‪ ،‬ﻭﻻ ﺣﺴﻦ ﺗﻌﻘﻴﺒﻪ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﺩﻝ ﻋﻠﻰ ﺃﻥ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺑﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﰲ ﺍﳊﻜﻤﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﱂ ﻳﺮﺗﻔﻊ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻻ ﻣﻦ ﻗﺼﺪ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻷﻧﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﳌﺨﺎﻟﻔﺘﻬﻢ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﳊﻴﺚ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻣﺮﻧﺎ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻜﻴﻒ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ﺃﻧﻪ ﻋﻠﻞ ﺍﻷﻣﺮ ‪ :‬ﻭﰲ )ﻁ( ‪ :‬ﺃﻧﻪ ﻋﻠﺔ ﺍﻷﻣﺮ ‪.‬‬
‫)‪ (11‬ﺃﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫‪١٦٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﰲ ﻧﻔﺲ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺧﻮﻟﻔﻮﺍ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻣﻘﺼﻮﺩﺓ ﻣﻊ ﻗﻄﻊ‬ ‫ﻓﺬﻟﻚ ﻻ ﻳﻨﻔﻲ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻨﻈﺮ ﻋﻦ ﳐﺎﻟﻔﺘﻬﻢ ﻓﺈﻥ ﻫﻨﺎ ﺷﻴﺌﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻧﻔﺲ ﺍﳌﺨﺎﻟﻔﺔ ﳍﻢ ﰲ ﺍﳍﺪﻯ ﺍﻟﻈﺎﻫﺮ ﻣﺼﻠﺤﺔ ﻭﻣﻨﻔﻌﺔ ﻟﻌﺒﺎﺩ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﳌﺎ ﰲ‬
‫ﳐﺎﻟﻔﺘﻬﻢ ﻣﻦ ﺍ‪‬ﺎﻧﺒﺔ ﻭﺍﳌﺒﺎﻳﻨﺔ ﺍﻟﱵ ﺗﻮﺟﺐ ﺍﳌﺒﺎﻋﺪﺓ ﻋﻦ ﺃﻋﻤﺎﻝ ﺃﻫﻞ ﺍﳉﺤﻴﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﻈﻬﺮ ﺑﻌﺾ‬
‫ﺍﳌﺼﻠﺤﺔ ﰲ ﺫﻟﻚ ﳌﻦ ﺗﻨﻮﺭ ﻗﻠﺒﻪ ﺣﱴ ﺭﺃﻯ ﻣﺎ ﺍﺗﺼﻒ ﺑﻪ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﻮﻥ ﻣﻦ‬
‫ﺍﳌﺮﺽ )‪ (2‬ﺍﻟﺬﻱ ﺿﺮﺭﻩ ﺃﺷﺪ ﻣﻦ ﺿﺮﺭ ﺃﻣﺮﺍﺽ ﺍﻷﺑﺪﺍﻥ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻧﻔﺲ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﳍﺪﻯ ﻭﺍﳋﻠﻖ ﻗﺪ ﻳﻜﻮﻥ ﻣﻀﺮﺍ ﺃﻭ ﻣﻨﻘﺼﺎ ﻓﻴﻨﻬﻰ ﻋﻨﻪ‪،‬‬
‫ﻭﻳﺆﻣﺮ ﺑﻀﺪﻩ )‪ (3‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭﻫﻢ ﺇﻻ )‪ (4‬ﻭﻫﻮ ﺇﻣﺎ ﻣﻀﺮ‬
‫ﺃﻭ ﻧﺎﻗﺺ )‪ (5‬؛ ﻷﻥ ﻣﺎ ﺑﺄﻳﺪﻳﻬﻢ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺒﺘﺪﻋﺔ ﻭﺍﳌﻨﺴﻮﺧﺔ ﻭﳓﻮﻫﺎ ﻣﻀﺮﺓ‪ ،‬ﻭﻣﺎ ﺑﺄﻳﺪﻳﻬﻢ‬
‫ﳑﺎ ﱂ ﻳﻨﺴﺦ ﺃﺻﻠﻪ ﻓﻬﻮ ﻳﻘﺒﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺺ‪ ،‬ﻓﻤﺨﺎﻟﻔﺘﻬﻢ ﻓﻴﻪ ﺑﺄﻥ ﻳﺸﺮﻉ ﻣﺎ ﳛﺼﻠﻪ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﻜﻮﻥ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭﻫﻢ ﻛﺎﻣﻼ ﻗﻂ‪ ،‬ﻓﺈﺫﺍ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻴﻬﺎ ﻣﻨﻔﻌﺔ‬
‫ﻭﺻﻼﺡ ﻟﻨﺎ ﰲ ﻛﻞ ﺃﻣﻮﺭﻫﻢ )‪ (6‬ﺣﱴ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺇﺗﻘﺎﻥ ﺑﻌﺾ )‪ (7‬ﺃﻣﻮﺭ ﺩﻧﻴﺎﻫﻢ ﻗﺪ ﻳﻜﻮﻥ‬
‫ﻣﻀﺮﺍ ﺑﺄﻣﺮ )‪ (8‬ﺍﻵﺧﺮﺓ ﺃﻭ ﲟﺎ ﻫﻮ ﺃﻫﻢ ﻣﻨﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ )‪ (9‬ﳌﺨﺎﻟﻔﺔ ﻓﻴﻪ ﺻﻼﺡ ﻟﻨﺎ‪.‬‬

‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﻟﻜﻔﺮ ﲟﱰﻟﺔ ﻣﺮﺽ ﺍﻟﻘﻠﺐ )‪ (10‬ﻭﺃﺷﺪ ﻭﻣﱴ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﻣﺮﻳﻀﺎ ﱂ ﻳﺼﺢ ﺷﻲﺀ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻜﻮﻥ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻣﺮﺽ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﺿﺮﺭﻩ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﻭﻳﺆﻳﺪ ﻗﺼﺪﻩ ‪.‬‬
‫)‪ (4‬ﺇﻻ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻭﺇﻣﺎ ﻧﺎﻗﺺ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﻛﻞ ﺃﻣﻮﺭﻧﺎ ‪.‬‬
‫)‪ (7‬ﺑﻌﺾ ‪ :‬ﺳﻘﻄﺖ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺂﺧﺮﺗﻨﺎ ‪ ،‬ﻭﰲ )ﺝ ﺩ( ‪ :‬ﺑﺎﻵﺧﺮﺓ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻣﺮ ﺩﻧﻴﺎﻧﺎ ‪.‬‬
‫)‪ (10‬ﰲ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﺃﺷﺪ ‪.‬‬

‫‪١٦٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺻﺤﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺼﻼﺡ ﺃﻥ ﻻ ﺗﺸﺒﻪ )‪ (1‬ﻣﺮﻳﺾ ﺍﻟﻘﻠﺐ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭﻩ‪،‬‬
‫)‪(2‬‬
‫ﺧﻔﻲ ﻋﻠﻴﻚ ﻣﺮﺽ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﻟﻜﻦ ﻳﻜﻔﻴﻚ ﺃﻥ ﻓﺴﺎﺩ ﺍﻷﺻﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﺆﺛﺮ ﰲ‬ ‫ﻭﺇﻥ‬
‫)‪(3‬‬
‫ﻓﺈﻥ ﻣﻦ ﰲ ﻗﻠﺒﻪ ﻣﺮﺽ ﻗﺪ‬ ‫ﺍﻟﻔﺮﻉ‪ ،‬ﻭﻣﻦ ﺍﻧﺘﺒﻪ ﳍﺬﺍ ﻗﺪ ﻳﻌﻠﻢ ﺑﻌﺾ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ‬
‫ﻳﺮﺗﺎﺏ )‪ (4‬ﰲ ﺍﻷﻣﺮ ﺑﻨﻔﺲ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻌﺪﻡ ﺍﺳﺘﺒﺎﻧﺘﻪ ﻟﻔﺎﺋﺪﺗﻪ‪ ،‬ﺃﻭ ﻳﺘﻮﻫﻢ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺟﻨﺲ ﺃﻣﺮ‬
‫ﺍﳌﻠﻮﻙ ﻭﺍﻟﺮﺅﺳﺎﺀ ﺍﻟﻘﺎﺻﺪﻳﻦ ﻟﻠﻌﻠﻮ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻌﻤﺮﻱ ﺇﻥ ﺍﻟﻨﺒﻮﺓ ﻏﺎﻳﺔ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﺆﺗﻴﻪ ﺍﷲ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﰲ‬ ‫ﻫﻮ ﻏﺎﻳﺔ ﺻﻼﺡ ﻣﻦ ﺃﻃﺎﻋﻪ‬ ‫ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﱰﻋﻪ ﳑﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﻣﻠﻚ‬
‫ﻣﻌﺎﺷﻬﻢ ﻭﻣﻌﺎﺩﻫﻢ )‪. (7‬‬
‫)‪(8‬‬
‫ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‪ :‬ﺃﻥ ﲨﻴﻊ ﺃﻋﻤﺎﻝ ﺍﻟﻜﺎﻓﺮ ﻭﺃﻣﻮﺭﻩ ﻻ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺧﻠﻞ ﳝﻨﻌﻬﺎ ﺃﻥ ﺗﺘﻢ‬
‫ﻣﻨﻔﻌﺔ ‪‬ﺎ‪.‬‬
‫)‪(9‬‬
‫ﺑﺬﻟﻚ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ‪،‬‬ ‫ﻭﻟﻮ ﻓﺮﺽ ﺻﻼﺡ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭﻩ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻻﺳﺘﺤﻖ‬
‫ﻭﻟﻜﻦ ﻛﻞ ﺃﻣﻮﺭﻩ ﺇﻣﺎ ﻓﺎﺳﺪﺓ ﻭﺇﻣﺎ ﻧﺎﻗﺼﺔ‪ ،‬ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﻧﻌﻤﺔ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﻫﻲ ﺃﻋﻈﻢ‬
‫ﺍﻟﻨﻌﻢ‪ ،‬ﻭﺃﻡ ﻛﻞ ﺧﲑ ﻛﻤﺎ ﳛﺐ ﺭﺑﻨﺎ ﻭﻳﺮﺿﻰ‪.‬‬
‫ﻓﻘﺪ ﺗﺒﲔ ﺃﻥ ﻧﻔﺲ ﳐﺎﻟﻔﺘﻬﻢ ﺃﻣﺮ ﻣﻘﺼﻮﺩ ﻟﻠﺸﺎﺭﻉ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ‬
‫)‪(2‬‬
‫ﺣﻨﺒﻞ )‪ (10‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ )‪ (11‬ﻳﻌﻠﻠﻮﻥ )‪ (12‬ﺍﻷﻣﺮ ﺑﺎﻟﺼﺒﻎ )‪ (1‬ﺑﻌﻠﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻗﺎﻝ ﺣﻨﺒﻞ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﺸﺎﺑﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺇﻥ ﺧﻔﻲ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﺭﺗﺎﺏ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻜﻦ ﻣﻠﻚ ﺍﻟﻨﺒﻮﺓ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺃﻃﺎﻉ ﺍﻟﺮﺳﻮﻝ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﻣﻌﺎﺷﻪ ﻭﻣﻌﺎﺩﻩ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﺗﺘﻢ ﻟﻪ ﻣﻨﻔﻌﺔ ‪‬ﺎ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﻁ( ‪ :‬ﻻ ﻳﺴﺘﺤﻖ ‪.‬‬
‫)‪ (10‬ﺑﻦ ﺣﻨﺒﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ( ‪ :‬ﻳﻌﻠﻠﻮﻥ ﺃﻥ ﺍﻷﻣﺮ ‪.‬‬

‫‪١٦٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺃﺣﺐ ﻷﺣﺪ ﺇﻻ ﺃﻥ ﻳﻐﲑ ﺍﻟﺸﻴﺐ‪ ،‬ﻻ ﻳﺘﺸﺒﻪ ﺑﺄﻫﻞ‬ ‫ﺣﻨﺒﻞ‬
‫ﺍﻟﻜﺘﺎﺏ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ‪ } r‬ﻏﲑﻭﺍ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ { )‪. (4) (3‬‬
‫)‪(7‬‬
‫ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻳﻘﻮﻝ ﻷﰊ )‪ : (6‬ﻳﺎ ﺃﺑﺎ ﻫﺎﺷﻢ‬ ‫)‪(5‬‬
‫ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﺧﻀﺐ ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﺣﺐ ﻟﻚ )‪ (8‬ﺃﻥ ﲣﻀﺐ‪ ،‬ﻭﻻ ﺗﺸﺒﻪ ﺑﺎﻟﻴﻬﻮﺩ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺍﺣﺘﺞ ﺑﻪ ﺃﲪﺪ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻟﺼﺒﻎ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ‪ ،‬ﺍﺑﻦ ﻋﻢ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ ،‬ﻭﻣﻦ ﺗﻼﻣﻴﺬﻩ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ‬
‫ﻋﻨﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ :‬ﻛﺎﻥ ﺻﺪﻭﻗﺎ ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ٢٧٣‬ﻫـ( ﺑﻮﺍﺳﻂ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (١٤٥ -١٤٣ / ١‬ﺕ‪. (١٨٨‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻠﺒﺎﺱ )‪. (١٧٥٢‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺑﻠﻔﻆ ‪ " :‬ﻏﲑﻭﺍ ﺍﻟﺸﻴﺐ ﻭﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ " ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺣﺪﻳﺚ‬
‫ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﺍﻟﺰﺑﲑ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺟﺎﺑﺮ ﻭﺃﰊ ﺫﺭ ﻭﺃﻧﺲ ‪ ،‬ﻭﺃﰊ ﺭﻣﺜﺔ ﻭﺍﳉﻬﺪﻣﺔ ﻭﺃﰊ ﺍﻟﻄﻔﻴﻞ‬
‫ﻭﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ ﻭﺃﰊ ﺟﻌﻴﻔﺔ ﻭﺍﺑﻦ ﻋﻤﺮ " ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳋﻀﺎﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ . (٢٣٢ / ٤) ، (١٧٥٢‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (١٦٥ / ١‬ﻋﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻣﻮ )‪ ، (٤٩٩ ، ٢٦١ / ٢‬ﻋﻦ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ‪) :‬ﻭﻻ ﺑﺎﻟﻨﺼﺎﺭﻯ( ‪ ،‬ﻭﻛﺬﻟﻚ )ﺹ‪ ، (٣٥٦‬ﺑﺎﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺃﻟﻔﺎﻇﻪ ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻳﻨﺔ‬
‫)‪ . (١٣٨ / ٨‬ﻭﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪ ،‬ﰲ ﺑﺎﺏ ﺍﳋﻀﺎﺏ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٣١٧٥‬‬
‫)‪ ، (٨٩ / ١٢‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻟﻔﻈﻪ ‪ " :‬ﻏﲑﻭﺍ ﺍﻟﺸﻴﺐ ﻭﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ " ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ‪ ،‬ﺃﺑﻮ ﻳﻌﻘﻮﺏ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٢١٨‬ﻫـ( ‪ ،‬ﻭﺧﺪﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻫﻮ‬
‫ﺍﺑﻦ ﺗﺴﻊ ﺳﻨﲔ ‪ ،‬ﻭﻛﺎﻥ ﺫﺍ ﺩﻳﻦ ﻭﻭﺭﻉ ‪ ،‬ﻭﻧﻘﻞ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ﺟﻴﺪﺓ؛ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻄﺒﻮﻉ ﺍﻵﻥ‬
‫ﻭﺃﺷﺮﺕ ﺇﻟﻴﻪ ﰲ ﻫﺬﺍ ﺍﳍﺎﻣﺶ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٧٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (١٠٩ ، ١٠٨ / ١‬ﺕ‬
‫‪. (١٢١‬‬
‫)‪ (6‬ﰲ ﺍﻟﻜﻼﻡ ﺳﻘﻂ ﻓﻘﺪ ﻭﺟﺪﺗﻪ ﰲ ﻛﺘﺎﺏ ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻹﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻫﻜﺬﺍ ‪ " :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﻳﻘﻮﻝ ﻷﰊ ﻫﺎﺷﻢ ‪ :‬ﻳﺎ ﺃﺑﺎ ﻫﺎﺷﻢ ‪ " . .‬ﺍﱁ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺬﻛﻮﺭ )‪ ، (١٤٨ / ٢‬ﻛﻤﺎ ﺃﻥ ﺃﺑﺎ ﺇﺳﺤﺎﻕ ﻭﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﻫﺎﻧﺊ ﻣﻌﺮﻭﻑ ﻭﻛﻨﻴﺘﻪ ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ ،‬ﻓﻬﻮ ﻏﲑ ﺃﰊ ﻫﺎﺷﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٩٧ / ١‬ﺕ ‪، (١٠٥‬‬
‫ﻛﻤﺎ ﺃﻥ ﺃﺑﺎ ﻫﺎﺷﻢ ﻣﻌﺮﻭﻑ ﻭﻫﻮ ﺯﻳﺎﺩ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺮﲨﺘﻪ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺯﻳﺎﺩ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺃﺑﻮ ﻫﺎﺷﻢ ‪ ،‬ﺍﳌﻠﻘﺐ ﺑـ )ﺩﻟﻮﻳﻪ( ‪ ،‬ﻭﻛﺎﻥ ﺃﲪﺪ ﻳﻠﻘﺒﻪ ﺑﺸﻌﺒﺔ ﺍﻟﺼﻐﲑ ‪،‬‬
‫ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٥٢‬ﻫـ( ﻭﻋﻤﺮﻩ )‪(٨٦‬ﺳﻨﺔ ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٦٥ / ١‬ﺕ ‪. (٨٨‬‬
‫)‪ (8‬ﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫‪١٦٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﷲ ‪ } r‬ﻏﲑﻭﺍ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ‪ . (2) (1) { .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﺻﺤﻴﺢ )‪. (3‬‬
‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻋﻦ‬ ‫ﻋﺮﻭﺓ‬ ‫ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ‬ ‫ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﻛﻨﺎﺳﺔ‬
‫ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻏﲑﻭﺍ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻻ‬ ‫)‪(9‬‬
‫ﻋﻦ ﺍﻟﺰﺑﲑ‬ ‫)‪(8‬‬
‫ﻋﻦ ﺃﺑﻴﻪ‬ ‫)‪(7‬‬
‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺮﻭﺓ‬

‫ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ { )‪ (11) (10‬ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﻋﺮﻭﺓ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻟﻜﻦ ﻗﺎﻝ‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻠﺒﺎﺱ )‪. (١٧٥٢‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﺑﺮﻭﺍﻳﺔ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ )‪ ، (١٤٨ / ٢‬ﺍﻟﺮﻭﺍﻳﺔ ﺭﻗﻢ )‪(١٨٣٢‬‬
‫‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳋﻀﺎﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٣٢ / ٤) ، (١٧٥٢‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺍﺑﻦ ﻛﺘﺎﻣﺔ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﳛﲕ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺍﻷﺳﺪﻱ ‪ ،‬ﻭﻛﻨﺎﺳﺔ ‪:‬‬
‫ﻟﻘﺐ ﺃﺑﻴﻪ ﺃﻭ ﺟﺪﻩ ‪ ،‬ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﻋﺎﺭﻑ ﺑﺎﻵﺩﺍﺏ " ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٠٧‬ﻫـ( ﻭﻋﻤﺮﻩ‬
‫ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﺘﺴﻌﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٧٨ -١٧٧ / ٢‬ﺗﺮﲨﺔ )‪. (٣٨٩‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺃﺑﻴﻪ ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣١٩ / ٢‬ﺕ‬
‫‪(٩٢‬ﻫـ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ‪ ،‬ﺍﻷﺳﺪﻱ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺛﻘﺔ ﻓﻘﻴﻪ ﻣﺘﻘﻦ ‪ ،‬ﻭﺭﲟﺎ ﺩﻟﺲ ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٦‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٨٧‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣١٩ / ٢‬ﺕ ‪ (٩٢‬ﻫـ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ‪ ،‬ﺍﻷﺳﺪﻱ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺧﻮ ﻫﺸﺎﻡ ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ‪ ،‬ﺛﻘﺔ ﻣﺘﻘﻦ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺧﻄﺒﺎﺀ ﺍﻟﻨﺎﺱ ﻭﻋﻠﻤﺎﺋﻬﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٣٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٣٨ / ٧‬ﺕ‪(٢٨٧‬ﻉ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ‪ ،‬ﺍﻷﺳﺪﻱ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻭﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻋﺎﳌﺎ ﻋﺎﺑﺪﺍ‬
‫‪ ،‬ﺛﻘﺔ ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٩٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٨٥ ، ١٨٠ / ٧‬ﺕ ‪(٣٥١‬ﻉ ‪.‬‬
‫)‪ (9‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺑﻦ ﺧﻮﻳﻠﺪ ﺑﻦ ﺃﺳﺪ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺑﻮ ﻋﺮﻭﺓ ‪ ،‬ﻭﺟﺪ ﻫﺸﺎﻡ ﻭﻋﺜﻤﺎﻥ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﺗﺮﺍﲨﻬﻢ ‪ ،‬ﻭﺍﻟﺰﺑﲑ ﺍﺑﻦ ﻋﻤﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺣﻮﺍﺭﻳﻪ ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳉﻨﺔ‬
‫ﻭﺃﺣﺪ ﺍﻟﺴﺘﺔ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻮﺭﻯ ‪ ،‬ﺃﺳﻠﻢ ﻣﺒﻜﺮﺍ ﻭﻫﻮ ﺻﻐﲑ ‪ ،‬ﻭﻫﺎﺟﺮ ﺍﳍﺠﺮﺗﲔ ‪ ،‬ﻭﺷﻬﺪ ﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ ﻣﻊ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻟﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻓﺪﺍﻙ ﺃﰊ ﻭﺃﻣﻲ " ‪،‬‬
‫ﻭﺣﻀﺮ ﺍﳉﻤﻞ ﻓﺬﻛﺮﻩ ﻋﻠﻲ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﻟﻪ ‪ " :‬ﺇﻧﻚ ﺗﻘﺎﺗﻞ ﻋﻠﻴﺎ ﻭﺃﻧﺖ ﻟﻪ ﻇﺎﱂ " ‪ ،‬ﻓﺮﺟﻊ ﻭﻧﺪﻡ ﻓﻠﺤﻘﻪ ﺍﺑﻦ‬
‫ﺟﺮﻣﻮﺯ ﻓﻘﺘﻠﻪ ﺳﻨﺔ )‪ ٣٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٥٤٥ / ١‬ﺕ ‪. (٢٧٨٩‬‬
‫)‪ (10‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻠﺒﺎﺱ )‪. (١٧٥٢‬‬
‫)‪ (11‬ﻣﺮ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳊﺪﻳﺚ )ﺹ ‪ ، (٢٠٠‬ﻭﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪. (١٣٨ ، ١٣٧ / ٨‬‬

‫‪١٦٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻛﻼﳘﺎ ﻟﻴﺲ ﲟﺤﻔﻮﻅ )‪. (1‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ )‪ (2‬ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﻋﺮﻭﺓ ﻣﺮﺳﻼ )‪. (3‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﺈﻧﻪ ﺇﺫﺍ ‪‬ﻰ ﻋﻦ‬ ‫ﻋﻠﻰ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺘﻬﻢ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺩﻝ‬
‫ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﰲ ﺑﻘﺎﺀ ﺑﻴﺾ ﺍﻟﺸﻴﺐ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻦ ﻓﻌﻠﻨﺎ‪ ،‬ﻓﻸﻥ ﻳﻨﻬﻰ ﻋﻦ ﺇﺣﺪﺍﺙ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‬
‫ﺃﻭﱃ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻫﺬﺍ )‪ (6‬ﺍﻟﺘﺸﺒﻪ )‪ (7‬ﻳﻜﻮﻥ ﳏﺮﻣﺎ ﲞﻼﻑ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﺍﻟﻠﺤﻰ { ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫)‪(9‬‬
‫ﺍﻟﺸﻮﺍﺭﺏ‪ ،‬ﻭﺃﻭﻓﻮﺍ‬ ‫)‪(8‬‬
‫} ﺧﺎﻟﻔﻮﺍ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺃﺣﻔﻮﺍ‬
‫)‪(11‬‬
‫ﻭﻫﺬﺍ ﻟﻔﻈﻪ ﻓﺄﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﳌﺸﺮﻛﲔ ﻣﻄﻠﻘﺎ ﰒ ﻗﺎﻝ‪ } :‬ﺃﺣﻔﻮﺍ ﺍﻟﺸﻮﺍﺭﺏ‬ ‫)‪(10‬‬
‫ﻭﻣﺴﻠﻢ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻛﻼﳘﺎ ﻏﲑ ﳏﻔﻮﻅ ‪ ،‬ﻭﻫﻮ ﻛﺬﻟﻚ ﰲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪. (١٣٨ / ٨‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﳊﺎﻓﻆ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣﻬﺪﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ -‬ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﺩﺍﺭﻗﻄﻦ ﳏﻠﺔ ﺑﺒﻐﺪﺍﺩ‪ -‬ﻛﺎﻥ ﻋﺎﳌﺎ‬
‫ﺣﺎﻓﻈﺎ ﻓﻘﻴﻬﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﺻﻨﻒ ﺍﻟﺴﻨﻦ ‪ ،‬ﻭﺍﳌﺨﺘﻠﻒ ﻭﺍﳌﺆﺗﻠﻒ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٣٨٥‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ ٣٠٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪) ، (٢٩٨ ، ٢٩٧ / ٣‬ﺕ‪(٤٣٤‬؛ ﻭﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ‬
‫ﺍﻷﻧﺴﺎﺏ )‪. (٤٨٣ / ١‬‬
‫)‪ (3‬ﺍﳊﺪﻳﺚ ﺍﳌﺮﺳﻞ ‪ :‬ﻫﻮ ﻣﺎ ﻳﺴﻘﻂ ﰲ ﺳﻨﺪﻩ ﺍﺳﻢ ﺍﻟﺼﺤﺎﰊ ‪ ،‬ﻭﻋﺮﻓﻪ ﺍﻟﺸﻴﺦ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﺑﻘﻮﻝ ‪ " :‬ﺃﻣﺎ ﺍﳌﺮﺳﻞ‬
‫ﻣﻦ ﺍﳊﺪﻳﺚ ‪ :‬ﺃﻥ ﻳﺮﻭﻳﻪ ﻣﻦ ﺩﻭﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﺃﺧﺬﻩ ﻋﻦ ﻏﲑﻩ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪٣٨ / ١٨‬؛‬
‫ﻭﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ )‪. (١٩٦ ، ١٩٥ / ١‬‬
‫)‪ (4‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺩﻝ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﳌﺨﺎﻟﻔﺘﻬﻢ ‪.‬‬
‫)‪ (6‬ﻫﺬﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﻳﻜﻮﻥ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﺣﻔﻮﺍ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻋﻔﻮﺍ ‪.‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻠﻔﻆ ‪ " :‬ﺃ‪‬ﻜﻮﺍ ﺍﻟﺸﻮﺍﺭﺏ ﻭﺍﻋﻔﻮﺍ ﺍﻟﻠﺤﻰ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﺇﻋﻔﺎﺀ‬
‫ﺍﻟﻠﺤﻰ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٣٥١ / ١٠) ، (٥٨٩٣‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﺑﻠﻔﻆ ‪" :‬‬
‫ﺃﺣﻔﻮﺍ ﺍﻟﺸﻮﺍﺭﺏ؛ ﻭﺍﻋﻔﻮﺍ ﺍﻟﻠﺤﻰ " ‪ ،‬ﻭﻟﻔﻆ ‪ " :‬ﺟﺰﻭﺍ ﺍﻟﺸﻮﺍﺭﺏ ﻭﺃﺭﺧﻮﺍ ﺍﻟﻠﺤﻰ ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﺍ‪‬ﻮﺱ " ﻭﻣﻌﲎ‬
‫ﺍﻷﻟﻔﺎﻅ ﻭﺍﺣﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﺧﺼﺎﻝ ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٢٦٠ ، ٢٥٩‬‬
‫)‪. (٢٢٢ / ١‬‬
‫)‪ (11‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺸﺎﺭﺏ ‪ ،‬ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬

‫‪١٦٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻠﺤﻰ { ‪ .‬ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺪﻝ ﻣﻦ ﺍﻷﻭﱃ‪ ،‬ﻓﺈﻥ ﺍﻹﺑﺪﺍﻝ ﻳﻘﻊ ﰲ ﺍﳉﻤﻞ‬ ‫)‪(1‬‬
‫ﻭﺃﻭﻓﻮﺍ‬

‫„‪öNä.uä!$oYö/r& tbqçt¿o2x‹ãƒ ÅU#x‹yèø9$# uäþqß™ öNä3tRqãBqÝ¡o‬‬ ‫ﻛﻤﺎ ﻳﻘﻊ ﰲ ﺍﳌﻔﺮﺩﺍﺕ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬
‫)‪(3‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺬﺑﺢ ﻭﺍﻻﺳﺘﺤﻴﺎﺀ ﻫﻮ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻛﺬﻟﻚ ﻫﻨﺎ ﻫﺬﺍ‬ ‫)‪(2‬‬
‫‪{ 4 öNä.uä!$|¡ÎS tbqãŠóstFó¡tƒur‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺍﳌﺸﺮﻛﲔ‬ ‫ﻟﻜﻦ ﺍﻷﻣﺮ ‪‬ﺎ ﺃﻭﻻ ﺑﻠﻔﻆ ﳐﺎﻟﻔﺔ‬ ‫ﻫﻮ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻤﺸﺮﻛﲔ ﺍﳌﺄﻣﻮﺭ ‪‬ﺎ ﻫﻨﺎ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺟﻨﺲ ﺍﳌﺨﺎﻟﻔﺔ ﺃﻣﺮ ﻣﻘﺼﻮﺩ ﻟﻠﺸﺎﺭﻉ ﻭﺇﻥ ﻋﻴﻨﺖ ﻫﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻓﺈﻥ ﺗﻘﺪﱘ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺗﻘﺪﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺃﻛﺮﻡ ﺿﻴﻔﻚ‪ :‬ﺃﻃﻌﻤﻪ‪ ،‬ﻭﺣﺎﺩﺛﻪ‪.‬‬ ‫ﻋﻠﺔ‬ ‫ﺍﳌﺨﺎﻟﻔﺔ‬
‫ﻓﺄﻣﺮﻙ ﺑﺎﻹﻛﺮﺍﻡ ﺃﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﻣﻘﺼﻮﺩ‪ ،‬ﰒ ﻋﻴﻨﺖ )‪ (8‬ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳﻜﻮﻥ‬
‫ﺇﻛﺮﺍﻣﺎ )‪ (9‬ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬
‫ﻭﺍﻟﺘﻘﺮﻳﺮ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺷﺒﻴﻪ ﺑﺎﻟﺘﻘﺮﻳﺮ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﻻ ﻳﺼﺒﻐﻮﻥ ﻓﺨﺎﻟﻔﻮﻫﻢ‪ .‬ﻭﻗﺪ ﺭﻭﻯ‬
‫ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺟﺰﻭﺍ ﺍﻟﺸﻮﺍﺭﺏ‪،‬‬

‫ﻭﺃﺭﺧﻮﺍ ﺍﻟﻠﺤﻰ‪ ،‬ﺧﺎﻟﻔﻮﺍ ﺍ‪‬ﻮﺱ { )‪. (11) (10‬‬

‫)‪(12‬‬
‫ﺃﻣﺮ‬ ‫ﻓﻌﻘﺐ ﺍﻷﻣﺮ ﺑﺎﻟﻮﺻﻒ ﺍﳌﺸﺘﻖ ﺍﳌﻨﺎﺳﺐ‪ ،‬ﻭﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﳐﺎﻟﻔﺔ ﺍ‪‬ﻮﺱ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻋﻔﻮﺍ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ٤٩‬ﻭﰲ )ﺏ( ‪ :‬ﺳﺮﺩ ﺍﻵﻳﺔ ﺇﱃ ﺁﺧﺮﻫﺎ ‪ ٣٠ :‬ﻭﰲ ﺫﻟﻜﻢ ﺑﻼﺀ ﻣﻦ ﺭﺑﻜﻢ ﻋﻈﻴﻢ ‪. ٣٠‬‬
‫)‪ (3‬ﻫﺬﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﻫﻨﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﺍﳌﺨﺎﻟﻔﺔ ﺩﻟﻴﻞ ‪ ،‬ﺑﺰﻳﺎﺩﺓ ‪ :‬ﺃﻝ ‪ ،‬ﻭﺑﺴﻘﻮﻁ ‪ :‬ﺍﳌﺸﺮﻛﲔ ‪.‬‬
‫)‪ (6‬ﻗﻮﻟﻪ ‪ :‬ﺗﻘﺪﱘ ﺍﳌﺨﺎﻟﻔﺔ ﻋﻠﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻋﲔ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ " :‬ﺇﻛﺮﺍﻣﺎ ﻣﺎ ﰲ ﺫﻟﻚ " ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ " :‬ﺇﻛﺮﺍﻣﺎ ﻟﻪ ﰲ ﺫﻟﻚ " ‪.‬‬
‫)‪ (10‬ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٢٦٠‬ﺃﲪﺪ )‪. (٣٦٦/٢‬‬
‫)‪ (11‬ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﺧﺼﺎﻝ ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٢٢٢ / ١) ، (٢٦٠‬‬
‫)‪ (12‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻥ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻤﺠﻮﺱ ‪.‬‬

‫‪١٦٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻘﺼﻮﺩ ﻟﻠﺸﺎﺭﻉ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻠﺔ ﰲ ﻫﺬﺍ ﺍﳊﻜﻢ‪ ،‬ﺃﻭ ﻋﻠﺔ ﺃﺧﺮﻯ‪ ،‬ﺃﻭ ﺑﻌﺾ ﻋﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻇﻬﺮ‬
‫ﻋﻨﺪ ﺍﻹﻃﻼﻕ‪ :‬ﺃﻧﻪ ﻋﻠﺔ ﺗﺎﻣﺔ؛ ﻭﳍﺬﺍ ﳌﺎ ﻓﻬﻢ ﺍﻟﺴﻠﻒ ﻛﺮﺍﻫﺔ ﺍﻟﺘﺸﺒﻪ ﺑﺎ‪‬ﻮﺱ‪ ،‬ﰲ ﻫﺬﺍ ﻭﻏﲑﻩ‪،‬‬
‫ﻛﺮﻫﻮﺍ ﺃﺷﻴﺎﺀ ﻏﲑ ﻣﻨﺼﻮﺻﺔ ﺑﻌﻴﻨﻬﺎ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ ﻫﺪﻯ ﺍ‪‬ﻮﺱ‪.‬‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ‪ -‬ﻳﻌﲏ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ -‬ﻋﻦ ﺣﻠﻖ ﺍﻟﻘﻔﺎ‬ ‫ﻭﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﻓﻌﻞ ﺍ‪‬ﻮﺱ‪ ،‬ﻭﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ )‪. (3‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﻳﻜﺮﻩ )‪ (4‬ﻟﻠﺮﺟﻞ ﺃﻥ ﳛﻠﻖ ﻗﻔﺎﻩ‪ ،‬ﺃﻭ ﻭﺟﻬﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺃﻧﺎ‬
‫ﻓﻼ ﺃﺣﻠﻖ ﻗﻔﺎﻱ‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺣﻠﻖ ﺍﻟﻘﻔﺎ ﻣﻦ‬ ‫ﻗﺘﺎﺩﺓ ﻛﺮﺍﻫﻴﺘﻪ‬ ‫ﺣﺪﻳﺚ ﻣﺮﺳﻞ ﻋﻦ‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﻓﻴﻪ‬
‫ﻓﻌﻞ ﺍ‪‬ﻮﺱ )‪. (8‬‬
‫ﻗﺎﻝ )‪ (9‬ﻭﻛﺎﻥ )‪ (1‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳛﻠﻖ ﻗﻔﺎﻩ ﻭﻗﺖ ﺍﳊﺠﺎﻣﺔ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﺑﺎﻟﺰﺍﻱ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺑﺎﻟﺬﺍﻝ ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﻣﺮﻭ ﺍﻟﺮﻭﺫ ﲞﺮﺍﺳﺎﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ )‪(٢٠٥ / ١‬؛ ﻭﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ، (٥٦ / ١‬ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )ﺍﳌﺮﻭﺫﻱ( )‪( ٧٥ / ١‬‬
‫ﰲ ﺍﳌﻐﲏ؛ ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪ ، (١٦٦ / ٢‬ﻭﺍﳌﺮﻭﺫﻱ ﻫﻮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪،‬‬
‫ﺍﳌﺮﻭﺫﻱ ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﳌﻘﺮﺑﲔ ﺇﻟﻴﻪ ﻓﻜﺎﻥ ﻳﺄﻧﺲ ﺑﻪ ﻭﻳﻨﺒﺴﻂ ﺇﻟﻴﻪ ﻟﻮﺭﻋﻪ ﻭﻓﻀﻠﻪ ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ . (٢٧٥‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻻﺑﻦ ﺃﰊ ﻳﻌﻠﻰ )‪) ، (٦٣ -٥٦ / ١‬ﺕ ‪(٥٠‬‬
‫ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪. (١٦٦ / ٢‬‬
‫)‪ (2‬ﺣﻠﻖ ﺍﻟﻘﻔﺎ ‪ :‬ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺣﻠﻖ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻟﻘﻔﺎ ‪ ،‬ﺃﻱ ﻣﺆﺧﺮﺓ ﺍﻟﺮﺃﺱ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٧٥ / ١‬ﰲ ﺍﳌﻐﲏ ﻓﻘﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ‪ ،‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻘﺪ ﺫﻛﺮ‬
‫ﻣﺎ ﻳﺸﺒﻪ ﻫﺬﺍ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ )‪. (٤٥٤ ، ٤٥٣ / ١١‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻜﺮﻩ ‪.‬‬
‫)‪ (5‬ﺃﻱ ‪ :‬ﺣﻠﻖ ﺍﻟﻘﻔﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻋﻦ ﺃﰊ ﻗﺘﺎﺩﺓ ﻭﻟﻌﻞ ﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ﺃﺻﺢ؛ ﻷﻧﻪ ﻭﺭﺩ ﻋﻦ ﻗﺘﺎﺩﺓ ﺍﻟﺘﺎﺑﻌﻲ ﺃﻧﻪ ﺭﻭﻯ ﻋﻦ ﻋﻤﺮ‬
‫ﺷﻴﺌﺎ ﰲ ﻛﺮﺍﻫﺔ ﺣﻠﻖ ﺍﻟﻘﻔﺎ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻹﺭﺳﺎﻝ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺘﺎﺑﻌﻲ ‪ ،‬ﻭﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺻﺎﺣﱯ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﺼﻨﻒ ﻋﺒﺪ‬
‫ﺍﻟﺮﺯﺍﻕ )‪. (٤٥٤ / ١١‬‬
‫)‪ (7‬ﰲ )ﺏ ﻁ( ‪ :‬ﻛﺮﺍﻫﺘﻪ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﻗﺘﺎﺩﺓ ﰲ ﻛﺮﺍﻫﻴﺘﻪ ‪ ،‬ﻭﺍﳌﻘﺎﻡ ﻳﺘﻄﻠﺒﻬﺎ؛ ﻷﻥ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺭﻛﺎﻛﺔ ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﻨﺎ‬
‫)ﰲ ﻛﺮﺍﻫﻴﺘﻪ( ﺍﺳﺘﻘﺎﻡ ﺍﻟﻜﻼﻡ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ، (٤٥٤ ، ٤٥٣ / ١١‬ﺍﻷﺛﺮ ﺭﻗﻢ )‪. (٢٠٩٨٦‬‬
‫)‪ (9‬ﺃﻱ ‪ :‬ﺍﳌﺮﻭﺫﻱ ‪.‬‬

‫‪١٧٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﺃﲪﺪ )‪ (2‬ﺃﻳﻀﺎ‪ :‬ﻻ ﺑﺄﺱ ﺃﻥ ﳛﻠﻖ ﻗﻔﺎﻩ ﻭﻗﺖ )‪ (3‬ﺍﳊﺠﺎﻣﺔ )‪. (4‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﺑﻦ ﻣﻨﺼﻮﺭ )‪ (5‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﲪﺪ ﻋﻦ ﺣﻠﻖ ﺍﻟﻘﻔﺎ )‪ (6‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﻋﻠﻢ ﻓﻴﻪ‬
‫ﺣﺪﻳﺜﺎ ﺇﻻ ﻣﺎ ﻳﺮﻭﻯ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ )‪ (7‬ﺃﻧﻪ ﻛﺮﻩ ﻗﺮﺩﺍ ﻳﺮﻗﻮﺱ )‪ (8‬ﻭﺫﻛﺮ ﺍﳋﻼﻝ )‪ (9‬ﻫﺬﺍ ﻭﻏﲑﻩ‪.‬‬

‫ﻭﺫﻛﺮﻩ ﺃﻳﻀﺎ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺍﳍﻴﺜﻢ ﺑﻦ ﲪﻴﺪ )‪ (10‬ﻗﺎﻝ‪ :‬ﺣﻒ ﺍﻟﻘﻔﺎ ﻣﻦ ﺷﻜﻞ ﺍ‪‬ﻮﺱ‪.‬‬
‫)‪(12‬‬ ‫)‪(11‬‬
‫ﳛﻠﻖ ﻗﻔﺎﻩ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺃﰊ ﺇﺫﺍ ﺟﺰ ﺷﻌﺮﻩ ﱂ‬ ‫ﻭﻋﻦ ﺍﳌﻌﺘﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ‬

‫)‪ (1‬ﰲ )ﺩ( ‪ :‬ﻓﻜﺎﻥ ‪.‬‬

‫)‪ (2‬ﺃﻱ ‪ :‬ﺍﺑﻦ ﺣﻨﺒﻞ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺒﻞ ﺍﳊﺠﺎﻣﺔ ‪.‬‬
‫)‪ (4‬ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪. (٧٥ / ١‬‬
‫)‪ (5‬ﻫﻮ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ‪ ،‬ﺗﺄﰐ ﺗﺮﲨﺘﻪ )ﺹ‪. (٢١١‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﻗﺎﻝ ‪.‬‬
‫)‪ (7‬ﻟﻌﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ‪ ،‬ﻫﻮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﻟﻨﺨﻌﻲ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﺍﻥ ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﺛﻘﺔ ﺇﻻ‬
‫ﺃﻧﻪ ﻳﺮﺳﻞ ﻛﺜﲑﺍ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٩٦‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪(٥٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٦ / ١‬ﺕ‪ (٣٠١‬ﺃ‬
‫‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻗﺮﻉ ﺩﺍﻳﺮﻗﻮﺱ ‪ ،‬ﻭﰲ )ﺝ( ‪ :‬ﻗﺮﺩﺍ ﺑﺮﻗﻮﺱ ‪ ،‬ﻭﰲ )ﺩ( ‪ :‬ﺩﺍﺑﺮ ﻗﻮﺱ ‪ .‬ﻭﱂ ﺃﺟﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﳌﺮﺍﺟﻊ‬
‫ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪ ،‬ﻟﻜﲏ ﺃﻓﻬﻢ ﻣﻦ ﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﺃ‪‬ﺎ ﲟﻌﲎ ﺣﻠﻖ ﺍﻟﻘﻔﺎ ‪ ،‬ﻭﻳﻐﻠﺐ ﻋﻠﻰ ﻇﲏ ﺃ‪‬ﺎ ﻓﺎﺭﺳﻴﺔ ‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺃﺗﺒﺎﻉ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﲰﻊ ﻋﻦ ﺗﻼﻣﻴﺬ ﺍﻹﻣﺎﻡ ﻭﺃﺑﻨﺎﺋﻪ ‪ ،‬ﻭﻋﲏ‬
‫ﺑﺄﻗﻮﺍﻟﻪ ﻭﻣﺴﺎﺋﻠﻪ ‪ ،‬ﻭﺭﺣﻞ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ‪ ،‬ﻭﻛﺘﺒﻬﺎ ﻋﺎﻟﻴﺔ ﻭﻧﺎﺯﻟﺔ ‪ ،‬ﻓﻨﺎﻝ ﻣﻨﻬﺎ ﻭﺳﺒﻖ ﻏﲑﻩ ﻓﻴﻬﺎ ‪ ،‬ﺣﱴ ﺻﺎﺭ ﺇﻣﺎﻣﺎ ﰲ‬
‫ﻣﺬﻫﺐ ﺃﲪﺪ ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ٣١١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ، (١٥ -١٢ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪. (٥٨٢‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺍﳍﻴﺜﻢ ﺑﻦ ﲪﻴﺪ ﺍﻟﻐﺴﺎﱐ ﻣﻮﻻﻫﻢ ‪ ،‬ﺃﺑﻮ ﺃﲪﺪ ‪ ،‬ﺃﻭ ﺃﺑﻮ ﺍﳊﺎﺭﺙ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ ‪ :‬ﻻ ﺃﻋﻠﻢ ﺇﻻ ﺧﲑﺍ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ :‬ﻗﺪﺭﻱ ﺛﻘﺔ ‪ ،‬ﻭﺿﻌﻔﻪ ﺃﺑﻮ ﻣﺴﻬﺮ ‪ ،‬ﻛﻤﺎ ﺍ‪‬ﻢ ﺑﺎﻟﻘﻮﻝ ﺑﺎﻟﻘﺪﺭ ‪ ،‬ﻭﻗﺪ‬
‫ﻋﺪﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٩٣ ، ٩٢ / ١١‬ﺗﺮﲨﺔ )‪ ١٥٤‬ﻫـ( ‪.‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﻣﻌﺘﻤﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻃﺮﺧﺎﻥ ﺍﻟﺘﻴﻤﻲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻛﺎﻥ ﻳﻠﻘﺐ ﺑﺎﻟﻄﻔﻴﻞ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﺑﻦ‬
‫ﻣﻌﲔ ﻭﺍﺑﻦ ﺳﻌﺪ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﺮﺍﺵ ‪ :‬ﺻﺪﻭﻕ ﳜﻄﺊ ﺇﺫﺍ ﺣﺪﺙ ﻣﻦ ﺣﻔﻈﻪ ‪ ،‬ﻭﺇﺫﺍ ﺣﺪﺙ ﻣﻦ ﻛﺘﺎﺑﺘﻪ ﻓﻬﻮ ﺛﻘﺔ ‪،‬‬
‫ﻭﻟﺪ ﺳﻨﺔ )‪ ١٠٠‬ﻫـ( ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٨٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٢٧ / ١٠‬ﺗﺮﲨﺔ )‪ (٤١٥‬ﻡ ‪.‬‬
‫)‪ (12‬ﰲ )ﺝ( ‪ :‬ﳌﺎ ‪ ،‬ﻭﻫﻮ ﺑﻌﻴﺪ ‪.‬‬

‫‪١٧١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﻴﻞ ﻟﻪ‪ :‬ﱂ ؟ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳﺘﺸﺒﻪ ﺑﺎﻟﻌﺠﻢ )‪. (1‬‬
‫)‪(2‬‬
‫ﻳﻌﻠﻠﻮﻥ ﺍﻟﻜﺮﺍﻫﺔ ﺑﺎﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﺎﻟﺘﺸﺒﻴﻪ ﺑﺎﻷﻋﺎﺟﻢ‪،‬‬ ‫ﻭﺍﻟﺴﻠﻒ ﺗﺎﺭﺓ‬
‫)‪(3‬‬
‫ﰲ ﺍﻟﺴﻨﺔ ﻣﻊ ﺃﻥ ﺍﻟﺼﺎﺩﻕ ‪ r‬ﻗﺪ ﺃﺧﱪ ﺑﻮﻗﻮﻉ ﺍﳌﺸﺎ‪‬ﺔ ﳍﺆﻻﺀ‬ ‫ﻭﻛﻼ ﺍﻟﻌﻠﺘﲔ ﻣﻨﺼﻮﺻﺔ‬
‫ﻭﻫﺆﻻﺀ ﻛﻤﺎ )‪ (4‬ﻗﺪﻣﻨﺎ ﺑﻴﺎﻧﻪ‪.‬‬
‫ﻭﻋﻦ ﺷﺪﺍﺩ ﺑﻦ ﺃﻭﺱ )‪ t (5‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺧﺎﻟﻔﻮﺍ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﺈ‪‬ﻢ ﻻ‬

‫ﻳﺼﻠﻮﻥ ﰲ ﻧﻌﺎﳍﻢ‪ ،‬ﻭﻻ ﺧﻔﺎﻓﻬﻢ { )‪ (7) (6‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪. (8‬‬

‫‪ôìn=÷z$$sù‬‬ ‫ﻭﻫﺬﺍ ﻣﻊ ﺃﻥ ﻧﺰﻉ ﺍﻟﻴﻬﻮﺩ ﻧﻌﺎﳍﻢ ﻣﺄﺧﻮﺫ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﻗﻴﻞ ﻟﻪ‪} :‬‬

‫)‪ (1‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻌﺠﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﻤﺴﻜﻮﺍ ‪‬ﺪﻱ ﺍﻹﺳﻼﻡ ﻛﺎﻧﻮﺍ ﳛﻠﻘﻮﻥ ﺃﻗﻔﻴﺘﻬﻢ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻳﻌﻠﻠﻮﻥ ﺗﺎﺭﺓ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻨﺼﻮﺹ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﻛﻤﺎ ﻗﺪ ﻗﺪﻣﻨﺎ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺷﺪﺍﺩ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﺛﺎﺑﺖ ﺍﳋﺰﺭﺟﻲ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺍﺑﻦ ﺃﺧﻲ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫ﻗﺎﻝ ﻓﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻭﺗﻜﻮﻥ ﺃﻧﺖ ﻭﻭﻟﺪﻙ ﻣﻦ ﺑﻌﺪﻙ ﺃﺋﻤﺔ ﻓﻴﻬﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ " ﻭﻗﺎﻝ‬
‫ﻓﻴﻪ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ‪ " :‬ﺷﺪﺍﺩ ﺑﻦ ﺃﻭﺱ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻠﻢ " ‪ .‬ﺳﻜﻦ ﺑﻌﺪ ﺍﻟﻔﺘﻮﺡ ﲝﻤﺺ ‪ ،‬ﻭﻗﻴﻞ ‪:‬‬
‫ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٥٨‬ﻫـ( ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )‪، (١٤٠ ، ١٣٩ / ٢‬‬
‫ﺗﺮﲨﺔ )‪. (٣٨٤٧‬‬
‫)‪ (6‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪. (٦٥٢‬‬
‫)‪ (7‬ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻳﺘﻌﺒﺪﻭﻥ ﺑﺎﻟﺼﻼﺓ ﺑﻼ ﺧﻔﺎﻑ ﻭﻻ ﻧﻌﺎﻝ ‪ ،‬ﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻳﺼﻠﻲ ﰲ ﻧﻌﻠﻴﻪ ﺃﺣﻴﺎﻧﺎ ‪ ،‬ﻭﱂ ﻳﺪﺍﻭﻡ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺼﻠﻲ ﺃﺣﻴﺎﻧﺎ ﺑﻨﻌﺎﻟﻪ ﺇﺫﺍ ﺗﻮﻓﺮﺕ ﺷﺮﻭﻁ‬
‫ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﺵ ﺃﻭ ﺃﺫﻯ ﻟﺒﻌﺾ ﺍﳌﺼﻠﲔ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﲢﻘﻴﻘﺎ ﳌﺎ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ ﻣﻦ‬
‫ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻨﻌﺎﻝ ﺑﻜﻞ ﺣﺎﻝ ﻓﻼ ﺃﺟﺪ ﻟﻪ ﺩﻟﻴﻼ ‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻨﻌﻞ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٤٢٧ / ١) ، (٦٥٢‬ﻭﺭﻭﺍﻩ‬
‫ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ " ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺘﻠﺨﻴﺺ ‪" :‬‬
‫ﺻﺤﻴﺢ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ ﻭ‪‬ﺎﻣﺸﻪ ﺍﻟﺘﻠﺨﻴﺺ ﻟﻠﺬﻫﱯ )‪ ، (٢٦٠ / ١‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‬
‫‪.‬‬

‫‪١٧٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪. (1) { ( y7ø‹n=÷ètR‬‬

‫ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻓﺼﻞ ﻣﺎ ﺑﲔ ﺻﻴﺎﻣﻨﺎ ﻭﺻﻴﺎﻡ ﺃﻫﻞ‬

‫ﺍﻟﻜﺘﺎﺏ ﺃﻛﻠﺔ ﺍﻟﺴﺤﺮ { )‪ (3) (2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪. (4‬‬

‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻌﺒﺎﺩﺗﲔ )‪ (5‬ﺃﻣﺮ ﻣﻘﺼﻮﺩ ﻟﻠﺸﺎﺭﻉ ﻭﻗﺪ ﺻﺮﺡ ﺑﺬﻟﻚ ﻓﻴﻤﺎ‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ (6) r‬ﻗﺎﻝ‪ } :‬ﻻ ﻳﺰﺍﻝ ﺍﻟﺪﻳﻦ ﻇﺎﻫﺮﺍ ﻣﺎ ﻋﺠﻞ‬

‫ﺍﻟﻨﺎﺱ ﺍﻟﻔﻄﺮ؛ ﻷﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﺆﺧﺮﻭﻥ { )‪. (8) (7‬‬

‫)‪(9‬‬
‫ﻷﺟﻞ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ‬ ‫ﻭﻫﺬﺍ ﻧﺺ ﰲ ﺃﻥ ﻇﻬﻮﺭ ﺍﻟﺪﻳﻦ ﺍﳊﺎﺻﻞ ﺑﺘﻌﺠﻴﻞ ﺍﻟﻔﻄﺮ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ )‪ (10‬ﳐﺎﻟﻔﺘﻬﻢ ﺳﺒﺒﺎ ﻟﻈﻬﻮﺭ ﺍﻟﺪﻳﻦ ﻓﺈﳕﺎ )‪ (11‬ﺍﳌﻘﺼﻮﺩ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﺃﻥ ﻳﻈﻬﺮ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺎﺧﻠﻊ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻟﺬﻟﻚ ﺃﺛﺒﺘﻪ ‪ ،‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ ٣٠ :‬ﺍﺧﻠﻊ ﻧﻌﻠﻴﻚ ‪ ٣٠‬ﻭﻫﻲ ﻣﻦ ﺍﻵﻳﺔ ‪١٢‬‬
‫ﻣﻦ ﺳﻮﺭﺓ ﻃﻪ ‪.‬‬
‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١٠٩٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٧٠٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻴﺎﻡ )‪ ، (٢١٦٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪، (٢٣٤٣‬‬
‫ﺃﲪﺪ )‪ ، (٢٠٢/٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٦٩٧‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺴﺤﻮﺭ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺴﺤﻮﺭ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٧٧١ / ٢) ، (١٠٩٦‬ﲢﻘﻴﻖ ﳏﻤﺪ‬
‫ﻓﺆﺍﺩ ‪.‬‬
‫)‪ (5‬ﺃﻱ ‪ :‬ﻋﺒﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺒﺎﺩﺓ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﻗﺎﻝ ‪.‬‬
‫)‪ (7‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٣٥٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪ ، (١٦٩٨‬ﺃﲪﺪ )‪. (٤٥٠/٢‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﺤﺐ ﻣﻦ ﺗﻌﺠﻴﻞ ﺍﻟﻔﻄﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٢) ، (٢٣٥٣‬‬
‫‪ . (٧٦٣‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺗﻌﺠﻴﻞ ﺍﻹﻓﻄﺎﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (١٦٩٨‬‬
‫‪ . (٥٤٢ ، ٥٤١‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻭﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ ‪.‬‬
‫ﺍﳌﺴﺘﺪﺭﻙ )‪. (٤٣١ / ١‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﻷﺟﻞ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻧﺖ ‪.‬‬
‫)‪ (11‬ﰲ )ﻁ( ‪ :‬ﻗﻠﻨﺎ ‪ .‬ﺃﻭ ‪ :‬ﻓﻠﻨﺎ ‪ .‬ﻏﲑ ﻭﺍﺿﺤﺔ ‪.‬‬

‫‪١٧٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺩﻳﻦ ﺍﷲ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ ،‬ﻓﻴﻜﻮﻥ )‪ (1‬ﻧﻔﺲ ﳐﺎﻟﻔﺘﻬﻢ ﻣﻦ ﺃﻛﱪ ﻣﻘﺎﺻﺪ ﺍﻟﺒﻌﺜﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻳﻮﺏ )‪ (2‬ﺍﻷﻧﺼﺎﺭﻱ )‪ t (3‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻣﺎ ﱂ ﻳﺆﺧﺮﻭﺍ ﺍﳌﻐﺮﺏ ﺇﱃ ﺃﻥ ﺗﺸﺘﺒﻚ‬ ‫)‪(5‬‬
‫ﺃﻣﱵ ﲞﲑ ﺃﻭ‬ ‫)‪(4‬‬
‫ﻗﺎﻝ‪ } :‬ﻻ ﺗﺰﺍﻝ‬
‫)‪(9‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ‬ ‫)‪(8‬‬
‫ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻌﺒﺎﺱ‬ ‫)‪(7‬‬
‫ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪(6‬‬
‫ﺍﻟﻨﺠﻮﻡ {‬
‫ﺣﺪﻳﺚ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ )‪. (10‬‬
‫)‪(11‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﻣﻔﺴﺮﺍ ﺗﻌﻠﻴﻠﻪ‪ :‬ﻻ ﻳﺰﺍﻟﻮﻥ ﲞﲑ ﻣﺎ ﱂ ﻳﺆﺧﺮﻭﺍ ﺍﳌﻐﺮﺏ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﻨﺠﻢ‬

‫)‪ (1‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺘﻜﻮﻥ ‪.‬‬

‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺧﺎﻟﺪ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻛﻠﻴﺐ ﺑﻦ ﺛﻌﻠﺒﺔ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﻣﻦ ﺑﲏ ﺍﻟﻨﺠﺎﺭ ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‬
‫‪ ،‬ﺷﻬﺪ ﺍﻟﻌﻘﺒﺔ ﻭﺑﺪﺭﺍ ﻭﻣﺎ ﺑﻌﺪﳘﺎ ‪ ،‬ﻭﻛﺎﻥ ﻧﺰﻝ ﻋﻨﺪﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺣﲔ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻣﻬﺎﺟﺮﺍ‬
‫ﺣﱴ ﺑﲏ ﻣﺴﺠﺪﻩ ﻭﺑﻴﻮﺗﻪ ‪ ،‬ﻭﺷﻬﺪ ﺳﺎﺋﺮ ﺍﻟﻔﺘﻮﺡ ‪ ،‬ﻭﺩﺍﻭﻡ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﺣﱴ ﺷﻬﺪ ﻏﺰﻭﺓ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻣﻊ ﻳﺰﻳﺪ ﺑﻦ‬
‫ﻣﻌﺎﻭﻳﺔ ﻭﻣﺎﺕ ﻫﻨﺎﻙ ﺳﻨﺔ )‪ ٥٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )‪) ، (٤٠٥ / ١‬ﺕ‪. (٢١٦٣‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺳﻘﻄﺖ ‪ :‬ﺍﻷﻧﺼﺎﺭﻱ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻻ ﻳﺰﺍﻝ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﻗﺎﻝ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻭﻗﺖ ﺍﳌﻐﺮﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٩١ / ١) ، (٤١٨‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٢٥ / ١) ، (٦٨٩‬‬
‫)‪ (8‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺍﻟﻘﺮﺷﻲ ﺍﳍﺎﴰﻲ ‪ ،‬ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺃﺳﻠﻢ ﺑﻌﺪ ﺃﺳﺮﻩ ﰲ ﻏﺰﻭﺓ ﺑﺪﺭ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺑﺄﻧﻪ ﺃﺳﻠﻢ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﻟﻜﻨﻪ ﻛﺎﻥ ﻳﻜﺘﻢ ﺇﺳﻼﻣﻪ ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻮﺍﻗﻔﻪ ﰲ ﻧﺼﺮﺓ‬
‫ﺭﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﲟﻜﺔ ﳏﻤﻮﺩﺓ ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺘﻘﻮﻭﻥ ﺑﻪ ﺣﱴ ﻗﺒﻞ ﺇﺳﻼﻣﻪ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﺒﺎﺳﺴﻴﺪﺍ ﰲ‬
‫ﻗﻮﻣﻪ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻭﺑﻌﺪﻩ ‪ ،‬ﻓﻜﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻌﻈﻤﻪ ﻭﻳﻜﺮﻣﻪ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺑﻌﺪﻩ‬
‫ﻳﻘﺪﻣﻮﻧﻪ ﻭﻳﺸﺎﻭﺭﻭﻧﻪ ‪ ،‬ﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ )‪ ٣٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (١١٢ -١٠٩ / ٣‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪(٤٤٩ / ٣‬؛ ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (١٩١ ، ١٩٠ / ١‬ﻭﻗﺎﻝ ‪ :‬ﺣﺪﻳﺚ‬
‫ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ ‪.‬‬
‫)‪ (10‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﲦﺎﻣﺔ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﻟﻜﻨﺪﻱ ‪ ،‬ﺃﻭ ﺍﻷﺯﺩﻱ ‪ ،‬ﻟﻪ ﻭﻷﺑﻴﻪ ﺻﺤﺒﺔ ‪،‬‬
‫ﻣﺴﺢ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺭﺃﺳﻪ ﻭﺩﻋﺎ ﻟﻪ ‪ ،‬ﻭﺷﺮﺏ ﻣﻦ ﻭﺿﻮﺀ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺍﺳﺘﻌﻤﻠﻪ ﻋﻤﺮ ﻋﻠﻰ ﺳﻮﻕ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ )‪ ٩٥‬ﻫـ( ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﺁﺧﺮ ﻣﻦ ﻣﺎﺕ ‪‬ﺎ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (١٣ ، ١٢ / ٢‬ﺕ‪. (٣٠٧٧‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻨﺠﻮﻡ ‪.‬‬

‫‪١٧٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻀﺎﻫﺎﺓ ﻟﻠﻴﻬﻮﺩﻳﺔ‪ (1) ،‬ﻭﻳﺆﺧﺮﻭﺍ )‪ (2‬ﺍﻟﻔﺠﺮ ﺇﱃ ﳏﺎﻕ )‪ (3‬ﺍﻟﻨﺠﻮﻡ ﻣﻀﺎﻫﺎﺓ ﻟﻠﻨﺼﺮﺍﻧﻴﺔ )‪. (4‬‬
‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻦ‬ ‫ﺣﺪﺛﻨﺎ ﺍﻟﺼﻠﺖ ﺑﻦ ‪‬ﺮﺍﻡ‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‬ ‫ﻗﺎﻝ‬
‫)‪(11‬‬ ‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻨﺎﲝﻲ‬ ‫ﺑﻦ ﻭﻫﺐ ﻋﻦ ﺃﰊ‬ ‫ﺍﳊﺎﺭﺙ‬
‫)‪(12‬‬
‫} ﻻ ﺗﺰﺍﻝ ﺃﻣﱵ ﻋﻠﻰ ﻣﺴﻜﺔ ﻣﺎ ﱂ ﻳﻨﺘﻈﺮﻭﺍ ﺑﺎﳌﻐﺮﺏ ﺍﺷﺘﺒﺎﻙ ﺍﻟﻨﺠﻮﻡ ﻣﻀﺎﻫﺎﺓ ﻟﻠﻴﻬﻮﺩﻳﺔ‬
‫)‪(1‬‬ ‫)‪(14‬‬ ‫)‪(13‬‬
‫ﻳﻜﻠﻮﺍ ﺍﳉﻨﺎﺋﺰ ﺇﱃ‬ ‫ﻭﱂ‬ ‫ﻟﻠﻨﺼﺮﺍﻧﻴﺔ‬ ‫ﻭﱂ ﻳﻨﺘﻈﺮﻭﺍ ﺑﺎﻟﻔﺠﺮ ﳏﺎﻕ ﺍﻟﻨﺠﻮﻡ ﻣﻀﺎﻫﺎﺓ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻠﻴﻬﻮﺩ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﺎ ﱂ ﻳﺆﺧﺮﻭﺍ ‪.‬‬
‫)‪ (3‬ﺍﶈﺎﻕ ‪ :‬ﻳﻘﺎﻝ ‪ :‬ﳏﻘﻪ ‪ :‬ﺃﺑﻄﻠﻪ ﻭﳏﺎﻩ ‪ ،‬ﻭﺍﻟﻘﻤﺮ ‪ :‬ﺍﺧﺘﻔﻰ ﻧﻮﺭﻩ ‪ ،‬ﻓﻤﺤﺎﻕ ﺍﻟﻨﺠﻮﻡ ﲟﻌﲎ ﺍﺧﺘﻔﺎﺋﻬﺎ ﻭﺫﻫﺎﺏ ﻧﻮﺭﻫﺎ‬
‫ﺑﺴﺒﺐ ﺗﺰﺍﻳﺪ ﻧﻮﺭ ﺍﻟﺸﻤﺲ ﻋﻨﺪ ﻃﻠﻮﻋﻬﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳌﻴﻢ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺎﻑ )‪. (٢٩١ / ٣‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﺝ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺎﻝ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺷﻌﺒﺔ ‪ ،‬ﺍﳋﺮﺍﺳﺎﱐ ‪ ،‬ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ‪ ،‬ﻣﻦ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ ﻭﺣﻔﺎﻇﻪ ﺍﳌﺸﺎﻫﲑ ‪،‬‬
‫ﻓﻜﺎﻥ ﺇﻣﺎﻣﺎ ﺛﻘﺔ ﺛﺒﺘﺎ ‪ ،‬ﺃﺛﲎ ﻋﻠﻴﻪ ﻭﻭﺛﻘﻪ ﻛﻞ ﻣﻦ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﺍﳋﻠﻴﻠﻲ ‪ ،‬ﻭﺃﰊ ﺣﺎﰎ ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ ،‬ﻭﻏﲑﻫﻢ ‪،‬‬
‫ﻣﺎﺕ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ٢٢٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، ( ٩٠ ، ٨٩ / ٤‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (١٤٨‬ﺱ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺧﺎﺯﻡ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﻟﺼﻠﺖ ﺑﻦ ‪‬ﺮﺍﻡ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﻗﻠﻴﻞ ﺍﳊﺪﻳﺚ ‪ ،‬ﺛﻘﺔ ﺻﺪﻭﻕ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺃﺑﻴﻪ ‪ " :‬ﺻﺪﻭﻕ‬
‫ﻟﻴﺲ ﻟﻪ ﻋﻴﺐ ﺇﻻ ﺍﻹﺭﺟﺎﺀ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٣٢ / ٤‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٧٥٠‬ﺹ ‪.‬‬
‫)‪ (9‬ﺍﳊﺎﺭﺙ ﺑﻦ ﻭﻫﺐ ‪ :‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺃﻥ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻟﺼﻨﺎﲝﻲ ﻣﺮﺳﻠﺔ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٩٢ / ٣‬ﺕ‪ . (٤٢٧‬ﺍﻧﻈﺮ ‪ :‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ )ﺹ‪( ٨١ ، ٨٠‬‬
‫‪) ،‬ﺕ‪. (١٦٤‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻗﺎﻝ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﻭﻣﻦ ﻗﺎﻝ ‪ :‬ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﻓﻘﺪ ﺃﺧﻄﺄ ‪ ،‬ﻗﻠﺐ ﺍﲰﻪ ﻓﺠﻌﻠﻪ ﻛﻨﻴﺘﻪ " ‪ .‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٢٩ / ٦‬ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺴﻴﻠﺔ ﺭﻗﻢ‬
‫)‪(٤٦٥‬ﻉ ‪.‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺴﻴﻠﺔ ﺑﻦ ﻋﺴﻞ ﺑﻦ ﻋﺴﺎﻝ ﺍﳌﺮﺍﺩﻱ ‪ ،‬ﺍﻟﺼﻨﺎﲝﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﺃﺳﻠﻢ ﰲ ﻋﻬﺪ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻫﺎﺟﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻴﻤﻦ ﻓﻮﺟﺪﻩ ﻗﺪ ﻣﺎﺕ ‪ ،‬ﺛﻘﺔ ﻛﺜﲑ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻤﻦ‬
‫ﺗﻮﰲ ﺑﲔ ﺍﻟﺴﺒﻌﲔ ﻭﺍﻟﺜﻤﺎﻧﲔ ﻟﻠﻬﺠﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٣٠ ، ٢٢٩ / ٦‬ﺗﺮﲨﺔ )‪ (٤٦٥‬ﻉ ‪.‬‬
‫)‪ (12‬ﰲ )ﺏ( ‪ :‬ﻟﻠﻴﻬﻮﺩ ‪.‬‬
‫)‪ (13‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﺎ ﱂ ‪.‬‬
‫)‪ (14‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ‪.‬‬

‫‪١٧٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻫﻠﻬﺎ { )‪. (2‬‬

‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻋﻦ‬ ‫ﻋﻦ ﺃﺑﻴﻪ‬ ‫ﺑﻦ ﻟﻘﻴﻂ‬ ‫ﺑﻦ ﺇﻳﺎﺩ‬ ‫ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ‬
‫ﻟﻴﻠﻰ )‪ (7‬ﺍﻣﺮﺃﺓ ﺑﺸﲑ )‪ (8‬ﺑﻦ ﺍﳋﺼﺎﺻﻴﺔ )‪ (9‬ﻗﺎﻟﺖ‪ :‬ﺃﺭﺩﺕ ﺃﻥ ﺃﺻﻮﻡ ﻳﻮﻣﲔ ﻣﻮﺍﺻﻠﺔ )‪ (10‬ﻓﻨﻬﺎﱐ‬
‫ﻋﻨﻪ ﺑﺸﲑ )‪ (11‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺎﱐ ﻋﻦ ﺫﻟﻚ ﻭﻗﺎﻝ‪ } :‬ﺇﳕﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﺍﻟﻨﺼﺎﺭﻯ‪،‬‬
‫)‪(12‬‬
‫ﻭﺃﲤﻮﺍ ﺍﻟﺼﻮﻡ ﻛﻤﺎ ﺃﻣﺮﻛﻢ ﺍﷲ ﰒ ﺃﲤﻮﺍ ﺍﻟﺼﻴﺎﻡ ﺇﱃ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺻﻮﻣﻮﺍ ﻛﻤﺎ ﺃﻣﺮﻛﻢ ﺍﷲ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﺎ ﱂ ‪.‬‬

‫)‪ (2‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺃﻟﻔﺎﻇﻪ )‪ (٣٤٩ / ٤‬ﰲ ﻣﺴﻨﺪ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﻨﺎﲝﻲ ‪،‬‬
‫ﻭﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺣﺪﻳﺜﻪ ﻣﺮﺳﻞ؛ ﻷﻧﻪ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺫﻛﺮ ﺫﻟﻚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ‬
‫ﺣﺎﰎ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺮﺍﺳﻴﻞ )ﺹ‪ ، ١٢١‬ﻁ‪ ١٣٩٧) ، ، ١‬ﻫـ( ﻭﺫﻛﺮﻩ ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﺃﰊ ﺯﺭﻋﺔ ‪ ،‬ﻭﺃﰊ‬
‫ﺣﺎﰎ ‪ ،‬ﻭﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻋﺒﺪ ﺍﷲ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﺯﻳﺎﺩ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﺑﻦ ﺇﻳﺎﺩ ‪ ،‬ﻛﻤﺎ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪ ،‬ﻭﰲ ﺍﳌﺴﻨﺪ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺇﻳﺎﺩ ﺑﻦ ﻟﻘﻴﻂ ﺍﻟﺴﺪﻭﺳﻲ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻠﻴﻞ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ‬
‫ﺍﳌﺒﺎﺭﻙ ﻳﻌﺠﺐ ﺑﻪ ‪ ،‬ﻛﻤﺎ ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﻌﺠﻠﻲ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ :‬ﺻﺪﻭﻕ ﻭﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ ‪ :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ‬
‫‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٦٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤ / ٧‬ﺗﺮﲨ ﺔ‬
‫)‪. (٥‬‬
‫)‪ (6‬ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ‪ ،‬ﻫﻮ ‪ :‬ﺇﻳﺎﺩ ﺑﻦ ﻟﻘﻴﻂ ﺍﻟﺴﺪﻭﺳﻲ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﺻﺎﱀ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ .‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٦ / ١‬ﺕ‪(٧٠٧‬ﺃ ‪.‬‬
‫)‪ (7‬ﻫﻲ ‪ :‬ﻟﻴﻠﻰ ﺍﻟﺴﺪﻭﺳﻴﺔ ﺍﻟﺸﻴﺒﺎﻧﻴﺔ ‪ ،‬ﻛﺎﻥ ﺍﲰﻬﺎ ‪ :‬ﺟﻬﺪﻣﺔ ‪ ،‬ﻓﺴﻤﺎﻫﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ :‬ﻟﻴﻠﻰ‬
‫‪ ،‬ﻭﻫﻲ ﺍﻣﺮﺃﺓ ﺑﺸﲑ ﺑﻦ ﺍﳋﺼﺎﺻﻴﺔ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ ،‬ﺻﺤﺎﺑﻴﺔ ‪ ،‬ﻭﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺛﻘﺎﺕ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻳﻘﺎﻝ ﺇﻥ ﳍﺎ ﺻﺤﺒﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٠٧ ، ٤٠٦ / ١٢‬ﺗﺮﲨﺔ )‪. (٢٧٥٣‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺸﺮ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ‪ :‬ﺑﺸﲑ ‪ ،‬ﻛﻤﺎ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (9‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺑﺸﲑ ﺑﻦ ﻣﻌﺒﺪ ﺑﻦ ﺿﺒﺎﺏ ﺑﻦ ﺳﺒﻊ ﺑﻦ ﺳﺪﻭﺱ ‪ ،‬ﻛﺎﻥ ﺍﲰﻪ ‪ :‬ﺯﲪﺎ ‪ ،‬ﻓﺴﻤﺎﻩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ :‬ﺑﺸﲑﺍ ‪ ،‬ﻭﺍﳋﺼﺎﺻﻴﺔ ﺇﺣﺪﻯ ﺟﺪﺍﺗﻪ ‪ ،‬ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١‬‬
‫‪ ، (٤٦٨‬ﺕ )‪. (٨٦٦‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺯﺍﺩ ‪ :‬ﻓﻴﻬﻤﺎ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺸﺮ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰒ ﺃﲤﻮﺍ ‪.‬‬

‫‪١٧٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺎﻥ ﺍﻟﻠﻴﻞ ﻓﺄﻓﻄﺮﻭﺍ { ‪ .‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪. (1‬‬

‫ﻓﻌﻠﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻮﺻﺎﻝ ﺑﺄﻧﻪ ﺻﻮﻡ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ (2) r‬ﻭﻳﺸﺒﻪ )‪ (3‬ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺭﻫﺒﺎﻧﻴﺘﻬﻢ ﺍﻟﱵ ﺍﺑﺘﺪﻋﻮﻫﺎ‪.‬‬
‫ﺍﳌﺮﺃﺓ‬ ‫)‪(6‬‬
‫ﻋﻦ ﺃﻧﺲ ‪ } t‬ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺣﺎﺿﺖ‬ ‫)‪(5‬‬
‫ﻋﻦ ﺛﺎﺑﺖ‬ ‫)‪(4‬‬
‫ﻭﻋﻦ ﲪﺎﺩ‬
‫)‪(7‬‬
‫ﻓﺄﻧﺰﻝ‬ ‫ﻓﻴﻬﻢ ﱂ ﻳﺆﺍﻛﻠﻮﻫﺎ‪ ،‬ﻭﱂ ﳚﺎﻣﻌﻮﻫﺎ ﰲ ﺍﻟﺒﻴﻮﺕ ﻓﺴﺄﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ r‬ﺍﻟﻨﱯ ‪r‬‬
‫)‪(9‬‬
‫ﺍﷲ ‪{ ( ÇÙŠÅsyJø9$# ’Îû uä!$|¡ÏiY9$# (#qä9Í”tIôã$$sù “]Œr& uqèd ö@è%(8) ( ÇÙŠÅsyJø9$# Ç`tã š•tRqè=t«ó¡o„ur } U‬‬
‫ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﺍﺻﻨﻌﻮﺍ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﻟﻨﻜﺎﺡ‪ .‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻳﺮﻳﺪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺪﻉ‬
‫)‪(1‬‬ ‫)‪(10‬‬
‫ﻓﻘﺎﻻ‪ :‬ﻳﺎ‬ ‫ﻭﻋﺒﺎﺩ ﺑﻦ ﺑﺸﺮ‬ ‫ﻣﻦ ﺃﻣﺮﻧﺎ ﺷﻴﺌﺎ ﺇﻻ ﺧﺎﻟﻔﻨﺎ ﻓﻴﻪ‪ ،‬ﻓﺠﺎﺀ ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ‬

‫)‪ (1‬ﻣﺴﻨﺪ ﺃﲪﺪ ‪ (٢٢٥ / ٤) ،‬ﰲ ﻣﺴﻨﺪ ﺑﺸﲑ ﺑﻦ ﺍﳋﺼﺎﺻﻴﺔ ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪. (٢٠٢ / ٤‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺷﺒﻪ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻭﺳﺘﺄﰐ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻣﻮﻗﻊ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﻠﻢ ‪ ،‬ﻭﻗﺪ ﻣﺮﺕ‬
‫ﺗﺮﲨﺘﻪ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﺛﺎﺑﺖ ﺑﻦ ﺃﺳﻠﻢ ﺍﻟﺒﻨﺎﱐ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺬﻳﻦ ﻻﺯﻣﻮﻩ ﻭﺃﻛﺜﺮﻭﺍ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ‬
‫‪ ،‬ﺛﻘﺔ ‪ ،‬ﺻﺎﱀ ‪ ،‬ﻋﺎﺑﺪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٢٣‬ﻫـ( ‪ ،‬ﻭﻗﻴﻞ )‪ ١٢٧‬ﻫـ(ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٤ ، ٣ ، ٢ / ٢‬‬
‫ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٢‬ﺙ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻓﻴﻬﻢ ﺍﳌﺮﺃﺓ ‪.‬‬
‫)‪ (7‬ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ :‬ﱂ ﺗﺬﻛﺮ ﰲ )ﺃ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻧﺘﻬﻰ ﻫﻨﺎ ﻭﻗﺎﻝ ‪ :‬ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪ ،‬ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٢٢‬‬
‫)‪ (10‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺃﺳﻴﺪ ﺑﻦ ﺍﳊﻀﲑ ﺑﻦ ﲰﺎﻙ ﺑﻦ ﻋﺒﻴﻚ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺍﻷﺷﻬﻠﻲ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‬
‫ﻣﻦ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻨﻘﺒﺎﺀ ﻟﻴﻠﺔ ﺍﻟﻌﻘﺒﺔ ‪ ،‬ﺣﻀﺮ ﺃﺣﺪﺍ ﻭﻛﺎﻥ ﳑﻦ ﺛﺒﺖ ‪ ،‬ﺁﺧﻰ ﺍﻟﺮﺳﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ‬
‫‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻧﻌﻢ ﺍﻟﺮﺟﻞ ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ " ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻳﻘﺪﻣﻪ ‪،‬‬
‫ﺗﻮﻓﻴﺴﻨﺔ )‪ ٢٠‬ﻫـ( ﰲ ﻋﻬﺪ ﻋﻤﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ، (٤٩ / ١‬ﺗﺮﲨﺔ )‪(٢٨٥‬ﺃ ‪.‬‬

‫‪١٧٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﺗﻘﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﺃﻓﻼ ﳒﺎﻣﻌﻬﻦ‪ .‬ﻓﺘﻐﲑ ﻭﺟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺣﱴ ﻇﻨﻨﺎ‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻫﺪﻳﺔ ﻣﻦ ﻟﱭ ﺇﱃ ﺍﻟﻨﱯ ‪ r‬ﻓﺄﺭﺳﻞ ﰲ‬ ‫ﻋﻠﻴﻬﻤﺎ ﻓﺨﺮﺟﺎ ﻓﺎﺳﺘﻘﺒﻠﻬﻤﺎ‬ ‫ﻗﺪ ﻭﺟﺪ‬ ‫ﺃﻥ‬
‫ﺁﺛﺎﺭﳘﺎ )‪ (5‬ﻓﺴﻘﺎﳘﺎ‪ ،‬ﻓﻌﺮﻓﻨﺎ ﺃﻧﻪ ﱂ ﳚﺪ ﻋﻠﻴﻬﻤﺎ { ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪. (6‬‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﻛﺜﺮﺓ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﻟﻨﺒﻴﻪ ﻣﻦ ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ﺑﻞ ﻋﻠﻰ ﺃﻧﻪ ﺧﺎﻟﻔﻬﻢ‬
‫ﰲ ﻋﺎﻣﺔ ﺃﻣﻮﺭﻫﻢ ﺣﱴ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﻉ ﻣﻦ ﺃﻣﺮﻧﺎ ﺷﻴﺌﺎ ﺇﻻ ﺧﺎﻟﻔﻨﺎ ﻓﻴﻪ‪.‬‬
‫ﰒ ﺇﻥ ﺍﳌﺨﺎﻟﻔﺔ ﻛﻤﺎ ﺳﻨﺒﻴﻨﻪ )‪ (7‬ﺗﺎﺭﺓ ﺗﻜﻮﻥ ﰲ ﺃﺻﻞ ﺍﳊﻜﻢ ﻭﺗﺎﺭﺓ ﰲ ﻭﺻﻔﻪ )‪. (8‬‬
‫ﻭﳎﺎﻧﺒﺔ ﺍﳊﺎﺋﺾ‪ :‬ﱂ ﳜﺎﻟﻔﻮﺍ ﰲ ﺃﺻﻠﻪ )‪ (9‬ﺑﻞ ﺧﻮﻟﻔﻮﺍ )‪ (10‬ﰲ ﻭﺻﻔﻪ )‪ (11‬ﺣﻴﺚ ﺷﺮﻉ ﺍﷲ‬
‫ﻣﻘﺎﺭﺑﺔ ﺍﳊﺎﺋﺾ ﰲ ﻏﲑ ﳏﻞ ﺍﻷﺫﻯ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﻳﻌﺘﺪﻱ )‪ (12‬ﰲ ﺍﳌﺨﺎﻟﻔﺔ ﺇﱃ‬
‫ﺗﺮﻙ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ‪ ،‬ﺗﻐﲑ ﻭﺟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ -‬ﺑﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ -‬ﻛﺎﻥ ﻋﻠﻰ‬

‫)‪ (1‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺎﺩ ﺑﻦ ﺑﺸﺮ ﺑﻦ ﻭﻗﺶ ﺑﻦ ﺯﻏﺒﺔ ﺑﻦ ﺯﻋﻮﺭﺍﺀ ﺑﻦ ﻋﺒﺪ ﺍﻷﺷﻬﻞ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺃﺳﻠﻢ ﻗﺒﻞ ﺍﳍﺠﺮﺓ‬
‫ﺑﺎﳌﺪﻳﻨﺔ ‪ ،‬ﻭﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺑﻌﺜﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺇﱃ ﺻﺪﻗﺎﺕ ﺳﻠﻴﻢ ﻭﻣﺰﻳﻨﺔ ‪ ،‬ﰒ ﺑﲏ ﺍﳌﺼﻄﻠﻖ ‪ ،‬ﻭﺷﻬﺪ ﺍﻟﻴﻤﺎﻣﺔ ﰲ ﻗﺘﺎﻝ ﻣﺴﻴﻠﻤﺔ ‪ ،‬ﻭﺃﺑﻠﻰ ﺑﻼﺀ‬
‫ﺣﺴﻨﺎ ﺣﱴ ﺍﺳﺘﺸﻬﺪ ﻓﻴﻬﺎ ‪ ،‬ﻭﺫﻟﻚ ﺳﻨﺔ )‪ ١٢‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٤٥‬ﺳﻨﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ‬
‫)‪. (٤٤١ ، ٤٤٠ / ٣‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺃﻧﻪ ‪.‬‬
‫)‪ (3‬ﻭﺟﺪ ‪ :‬ﺃﻱ ﻏﻀﺐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻭ ﺝ ﺩ( ‪) ،‬ﺹ‪. (٧١٠‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻓﺎﺳﺘﻘﺒﻠﺘﻬﻤﺎ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺇﺛﺮﳘﺎ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﻴﺾ ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﻏﺴﻞ ﺍﳊﺎﺋﺾ ﺭﺃﺱ ﺯﻭﺟﻬﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٣٠٢‬‬
‫‪. (٢٤٦‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﻨﺒﻴﻨﻬﺎ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﰲ ﺻﻔﺘﻪ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺻﻠﻬﺎ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺧﺎﻟﻔﻮﺍ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺻﻔﻬﺎ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺘﻌﺪﻯ ‪.‬‬

‫‪١٧٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻋﻈﻴﻤﺔ ﻓﺎﺑﺘﺪﻉ ﺍﻟﻨﺼﺎﺭﻯ ﺗﺮﻙ ﺫﻟﻚ ﻛﻠﻪ ﺣﱴ ﺇ‪‬ﻢ ﻻ ﻳﻨﺠﺴﻮﻥ‬ ‫ﻓﻴﻪ ﺃﻏﻼﻝ‬ ‫ﺍﻟﻴﻬﻮﺩ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻣﻦ ﺫﻟﻚ‬ ‫ﻓﻬﺪﻯ ﺍﷲ ﺍﻷﻣﺔ ﺍﻟﻮﺳﻂ ﲟﺎ ﺷﺮﻋﻪ ﳍﺎ ﺇﱃ ﻭﺳﻂ‬ ‫ﺷﻴﺌﺎ‪ ،‬ﺑﻼ ﺷﺮﻉ ﻣﻦ ﺍﷲ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻥ ﺃﻳﻀﺎ ﻣﺸﺮﻭﻋﺎ‪ ،‬ﻓﺎﺟﺘﻨﺎﺏ ﻣﺎ ﱂ ﻳﺸﺮﻉ ﺍﷲ ﺍﺟﺘﻨﺎﺑﻪ‬
‫)‪(5‬‬
‫ﻭﻣﻼﺑﺴﺔ ﻣﺎ ﺷﺮﻉ ﺍﷲ ﺍﺟﺘﻨﺎﺑﻪ ﻣﻘﺎﺭﺑﺔ ﻟﻠﻨﺼﺎﺭﻯ ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ‬ ‫ﻣﻘﺎﺭﺑﺔ ﻟﻠﻴﻬﻮﺩ‬
‫ﳏﻤﺪ ‪. r‬‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻭﺃﻧﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻇﻦ ﺃﻥ‬ ‫)‪(7‬‬
‫ﻋﻦ } ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ‬ ‫)‪(6‬‬
‫ﻭﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺿﻼﻟﺔ ﻓﺈ‪‬ﻢ )‪ (8‬ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻭﻫﻢ ﻳﻌﺒﺪﻭﻥ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺴﻤﻌﺖ ﺑﺮﺟﻞ‬
‫ﲟﻜﺔ ﳜﱪ ﺃﺧﺒﺎﺭﺍ‪ ،‬ﻓﻘﻌﺪﺕ ﻋﻠﻰ ﺭﺍﺣﻠﱵ ﻓﻘﺪﻣﺖ ﻋﻠﻴﻪ ﻓﺈﺫﺍ )‪ (9‬ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﺴﺘﺨﻔﻴﺎ ﺟﺮﺁﺀ‬
‫)‪(12‬‬ ‫)‪(11‬‬ ‫)‪(10‬‬
‫ﺃﻧﺎ‬ ‫ﺣﱴ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﲟﻜﺔ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻣﺎ ﺃﻧﺖ ؟ ﻗﺎﻝ‬ ‫ﻗﻮﻣﻪ‪ ،‬ﻓﺘﻠﻄﻔﺖ‬ ‫ﻋﻠﻴﻪ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻴﻬﻮﺩﻳﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺃﻏﻼﻁ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺪﻡ ﻭﺃﺧﺮ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻓﺎﺑﺘﺪﻉ ﺍﻟﻨﺼﺎﺭﻯ ﺫﻟﻚ ﻛﻠﻪ ﺑﻼ ﺷﺮﻉ ﻣﻦ ﺍﷲ ‪ ،‬ﺣﱴ ﺃ‪‬ﻢ ﻻ ﻳﻨﺠﺴﻮﻥ ﺷﻴﺌﺎ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻮﺳﻂ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻴﻬﻮﺩ ‪.‬‬
‫)‪ (6‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺻﺪﻱ ﺑﻦ ﻋﺠﻼﻥ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻭﻫﺐ ﺍﻟﺒﺎﻫﻠﻲ ‪ ،‬ﺃﺑﻮ ﺃﻣﺎﻣﺔ ‪ ،‬ﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﺷﻬﺪ ﺃﺣﺪﺍ ﻭﺷﻬﺪ‬
‫ﺻﻔﲔ ﻣﻊ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﰒ ﺳﻜﻦ ﺍﻟﺸﺎﻡ ﺣﱴ ﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ )‪ ٨٦‬ﻫـ( ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ ﰲ‬
‫ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (١٨٢ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ ، (٤٠٥٩‬ﺑﺎﺏ )ﺹ ﺩ( ‪.‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻏﺎﺿﺮﺓ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﺃﻭ ﳒﻴﺢ ‪ ،‬ﺃﺳﻠﻢ ﻗﺪﳝﺎ ﲟﻜﺔ ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ‬
‫ﺑﻼﺩﻩ ‪ ،‬ﰒ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ ﺳﻴﺎﻕ ﺣﺪﻳﺜﻪ ﻫﺬﺍ ‪ ،‬ﻗﺒﻞ ﺍﻟﻔﺘﺢ ‪ ،‬ﻓﺸﻬﺪﻫﺎ ﰒ ﻧﺰﻝ ﲪﺺ ﻓﺘﻮﰲ ‪‬ﺎ ﰲ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ‬
‫‪ ،‬ﻭﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻢ ﺍﻋﺘﺰﻝ ﺍﻷﺻﻨﺎﻡ‪ -‬ﻛﻤﺎ ﺫﻛﺮ ﻫﻨﺎ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ، (٦ ، ٥ / ٣‬ﺗﺮﲨﺔ )‪(٥٩٠٣‬‬
‫ﻋﻤﺮﻭ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻭﺃ‪‬ﻢ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﺫﺍ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (10‬ﺟﺮﺁﺀ ﻋﻠﻴﻪ ‪ :‬ﺃﻱ ﳍﻢ ﺟﺮﺃﺓ ﻋﻠﻴﻪ ‪ ،‬ﻭﺍﳉﺮﺃﺓ ‪ :‬ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻹﻗﺪﺍﻡ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﻫﻨﺎ ‪ :‬ﺍﻟﺘﺴﻠﻂ ﻭﺍﻹﻳﺬﺍﺀ ‪ .‬ﺍﻧﻈﺮ‪:‬‬
‫ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺝ ﺭ ﺃ( ‪) ،‬ﺹ‪. (٩٨‬‬
‫)‪ (11‬ﺗﻠﻄﻔﺖ ‪ :‬ﺃﻱ ﺩﺧﻠﺖ ﺑﺮﻓﻖ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻝ ﻁ ﻑ( ‪) ،‬ﺹ ‪. (٥٩٨‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻘﺎﻝ ‪.‬‬

‫‪١٧٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﱯ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻭﻣﺎ ﻧﱯ ؟ ﻗﺎﻝ )‪ (1‬ﺃﺭﺳﻠﲏ ﺍﷲ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺑﺄﻱ ﺷﻲﺀ ﺃﺭﺳﻠﻚ ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺳﻠﲏ ﺑﺼﻠﺔ‬
‫)‪(2‬‬
‫ﻟﻪ‪ :‬ﻣﻦ ﻣﻌﻚ ﻋﻠﻰ‬ ‫ﺍﻷﺭﺣﺎﻡ‪ ،‬ﻭﻛﺴﺮ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻭﺃﻥ ﻳﻮﺣﺪ ﺍﷲ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻲﺀ‪ .‬ﻓﻘﻠﺖ‬
‫)‪(3‬‬
‫ﻫﺬﺍ ؟ ﻗﺎﻝ‪ :‬ﺣﺮ ﻭﻋﺒﺪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻣﻌﻪ ﻳﻮﻣﺌﺬ ﺃﺑﻮ ﺑﻜﺮ ﻭﺑﻼﻝ ﻓﻘﻠﺖ‪ :‬ﺇﱐ ﻣﺘﺒﻌﻚ‪ .‬ﻗﺎﻝ‪ :‬ﺇﻧﻚ ﻻ‬
‫)‪(4‬‬
‫ﺣﺎﱄ ﻭﺣﺎﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻦ ﺍﺭﺟﻊ ﺇﱃ ﺃﻫﻠﻚ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺗﺴﺘﻄﻴﻊ ﺫﻟﻚ ﻳﻮﻣﻚ ﻫﺬﺍ‪ ،‬ﺃﻻ ﺗﺮﻯ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﳌﺪﻳﻨﺔ‪،‬‬ ‫ﻓﺬﻫﺒﺖ ﺇﱃ ﺃﻫﻠﻲ‪ ،‬ﻭﻗﺪﻡ‬ ‫ﲰﻌﺖ ﰊ ﻗﺪ ﻇﻬﺮﺕ ﻓﺎﺋﺘﲏ‪ .‬ﻗﺎﻝ‬
‫)‪(9‬‬ ‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻗﺪﻡ ﻧﻔﺮ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻷﺧﺒﺎﺭ ﻭﺃﺳﺄﻝ ﺍﻟﻨﺎﺱ ﺣﲔ‬ ‫ﻭﻛﻨﺖ ﰲ ﺃﻫﻠﻲ ﻓﺠﻌﻠﺖ ﺃﲣﱪ‬
‫ﻳﺜﺮﺏ )‪ (10‬ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻓﻌﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‬
‫)‪(11‬‬
‫ﺳﺮﺍﻉ‪ ،‬ﻭﻗﺪ ﺃﺭﺍﺩ ﻗﻮﻣﻪ ﻗﺘﻠﻪ ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺫﻟﻚ‪ .‬ﻓﻘﺪﻣﺖ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﻠﺖ‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﺗﻌﺮﻓﲏ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺃﻧﺖ ﺍﻟﺬﻱ ﻟﻘﻴﺘﲏ ﲟﻜﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﻧﱯ ﺍﷲ‪ ،‬ﺃﺧﱪﱐ‬
‫ﻋﻤﺎ ﻋﻠﻤﻚ ﺍﷲ ﻭﺃﺟﻬﻠﻪ‪ ،‬ﺃﺧﱪﱐ ﻋﻦ ﺍﻟﺼﻼﺓ ﻗﺎﻝ‪ :‬ﺻﻞ ﺻﻼﺓ ﺍﻟﺼﺒﺢ‪ ،‬ﰒ ﺃﻗﺼﺮ ﻋﻦ ﺍﻟﺼﻼﺓ‬
‫)‪(14‬‬ ‫)‪(13‬‬ ‫)‪(12‬‬
‫ﺷﻴﻄﺎﻥ‬ ‫ﺗﻄﻠﻊ ﺑﲔ ﻗﺮﱐ‬ ‫ﻓﺈ‪‬ﺎ ﺗﻄﻠﻊ ﺣﲔ‬ ‫ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﺣﱴ ﺗﺮﺗﻔﻊ‬
‫ﻭﺣﻴﻨﺌﺬ ﻳﺴﺠﺪ ﳍﺎ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﰒ ﺻﻞ ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﻣﺸﻬﻮﺩﺓ )‪ (15‬ﳏﻀﻮﺭﺓ )‪ (1‬ﺣﱴ ﻳﺴﺘﻘﻞ ﺍﻟﻈﻞ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻘﺎﻝ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻗﻠﺖ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻦ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺇﱃ ﺣﺎﱄ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺳﻘﻄﺖ ﻗﺎﻝ ‪.‬‬
‫)‪ (6‬ﺃﻱ ‪ :‬ﺣﲔ ﻫﺎﺟﺮ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺳﺘﺨﱪ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﱴ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﻣﻦ ﺃﻫﻠﻲ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻱ ﻣﻦ ﺃﻫﻞ ‪.‬‬
‫)‪ (11‬ﰲ )ﺏ( ‪ :‬ﻗﻠﺖ ‪.‬‬
‫)‪ (12‬ﰲ )ﻁ( ‪ :‬ﺗﺮﻓﻊ ‪.‬‬
‫)‪ (13‬ﺣﲔ ﺗﻄﻠﻊ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (14‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫)‪ (15‬ﰲ )ﺏ( ‪ :‬ﳏﺼﻮﺭﺓ ‪ .‬ﺑﺎﻟﺼﺎﺩ ﺍﳌﻬﻤﻠﺔ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﻫﻮ ﰲ ﻣﺴﻠﻢ ‪.‬‬

‫‪١٨٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻈﻞ ﺑﺎﻟﺮﻣﺢ‪ ،‬ﰒ ﺃﻗﺼﺮ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﺈﻥ )‪ (2‬ﺣﻴﻨﺌﺬ ﺗﺴﺠﺮ ﺟﻬﻨﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﻗﺒﻞ ﺍﻟﻔﻲﺀ ﻓﺼﻞ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺼﻼﺓ ﻣﺸﻬﻮﺩﺓ ﳏﻀﻮﺭﺓ‪ ،‬ﺣﱴ ﺗﺼﻠﻲ ﺍﻟﻌﺼﺮ‪ ،‬ﰒ ﺃﻗﺼﺮ ﻋﻦ ﺍﻟﺼﻼﺓ ﺣﱴ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ‪،‬‬
‫ﺭﻭﺍﻩ‬ ‫)‪(4‬‬
‫ﻭﺣﻴﻨﺌﺬ ﻳﺴﺠﺪ ﳍﺎ ﺍﻟﻜﻔﺎﺭ { ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ‬ ‫)‪(3‬‬
‫ﻓﺈ‪‬ﺎ ﺗﻐﺮﺏ ﺑﲔ ﻗﺮﱐ ﺷﻴﻄﺎﻥ‬
‫ﻣﺴﻠﻢ‪.‬‬
‫)‪(5‬‬
‫ﺑﺄ‪‬ﺎ‬ ‫ﻓﻘﺪ ‪‬ﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺍﻟﺼﻼﺓ ﻭﻗﺖ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻭﻗﺖ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻣﻌﻠﻼ‬
‫ﺗﻄﻠﻊ ﻭﺗﻐﺮﺏ ﺑﲔ ﻗﺮﱐ ﺷﻴﻄﺎﻥ )‪ (6‬ﻭﺃﻧﻪ ﺣﻴﻨﺌﺬ ﻳﺴﺠﺪ ﳍﺎ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺆﻣﻦ ﻻ ﻳﻘﺼﺪ ﺍﻟﺴﺠﻮﺩ ﺇﻻ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻗﺪ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻥ‬
‫)‪(7‬‬
‫ﻭﻻ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻳﺴﺠﺪﻭﻥ ﳍﺎ‪ ،‬ﰒ ﺇﻧﻪ ‪ r‬ﻰ ﻋﻦ‬ ‫ﻃﻠﻮﻋﻬﺎ ﻭﻏﺮﻭ‪‬ﺎ ﺑﲔ ﻗﺮﱐ ﺷﻴﻄﺎﻥ‬
‫ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺣﺴﻤﺎ ﳌﺎﺩﺓ ﺍﳌﺸﺎ‪‬ﺔ ﺑﻜﻞ ﻃﺮﻳﻖ‪ ،‬ﻭﻳﻈﻬﺮ ﺑﻌﺾ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﺑﺄﻥ ﻣﻦ‬
‫)‪(8‬‬
‫ﳑﻦ ﻳﻈﻬﺮ ﺍﻹﺳﻼﻡ ﻭﻳﻌﻈﻢ ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﻭﻳﺰﻋﻢ ﺃﻧﻪ ﳜﺎﻃﺒﻬﺎ‬ ‫ﺍﻟﺼﺎﺑﺌﺔ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻴﻮﻡ‬
‫ﲝﻮﺍﺋﺠﻪ‪ ،‬ﻭﻳﺴﺠﺪ ﳍﺎ ﻭﻳﻨﺤﺮ ﻭﻳﺬﺑﺢ‪.‬‬
‫)‪(9‬‬
‫ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ﰲ ﻣﺬﻫﺐ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻟﺼﺎﺑﺌﺔ ﻭﺍﻟﱪﺍﳘﺔ‬ ‫ﻭﻗﺪ ﺻﻨﻒ‬
‫)‪(10‬‬
‫ﻭﻏﲑﻫﺎ‬ ‫ﻛﺘﺒﺎ ﰲ ﻋﺒﺎﺩﺓ ﺍﻟﻜﻮﺍﻛﺐ ﺗﻮﺳﻼ ﺑﺬﻟﻚ ﺯﻋﻤﻮﺍ ﺇﱃ ﻣﻘﺎﺻﺪ ﺩﻧﻴﻮﻳﺔ ﻣﻦ ﺍﻟﺮﺋﺎﺳﺔ‬

‫)‪ (1‬ﻭﻣﻌﲎ ﻣﺸﻬﻮﺩﺓ ﳏﻀﻮﺭﺓ ‪ :‬ﺃﻱ ﲢﻀﺮﻫﺎ ﺍﳌﻼﺋﻜﺔ ‪.‬‬

‫)‪ (2‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ .‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺍﺳﻢ ﺇﻥ ‪ :‬ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﳏﺬﻭﻓﺎ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ‪ -‬ﺑﺎﺏ ﺇﺳﻼﻡ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ‪ -‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٨٣٢‬‬
‫)‪ . (٥٧١ ، ٥٧٠ ، ٥٦٩ / ١‬ﻭﺭﻭﺍﻩ ﺃﲪﺪ‪ -‬ﺃﻳﻀﺎ‪ -‬ﰲ ﺍﳌﺴﻨﺪ )‪ (١١٢ / ٤‬ﰲ ﻣﺴﻨﺪ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻌﻠﻼ ﺫﻟﻚ ﺍﻟﻨﻬﻲ ﺑﺄ‪‬ﺎ ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫)‪ (8‬ﺍﻟﻴﻮﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻭﺻﻒ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﻣﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ‪.‬‬

‫‪١٨١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬ ‫)‪(1‬‬

‫ﺍﻟﺬﻳﻦ‬ ‫ﻣﻠﻮﻛﻬﻢ ﺍﻟﻨﻤﺎﺭﺩﺓ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻜﻨﻌﺎﻧﻴﻮﻥ‬ ‫ﻭﻫﻲ ﻣﻦ ﺍﻟﺴﺤﺮ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﺑﻌﺚ ﺍﷲ )‪ (5‬ﺍﳋﻠﻴﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺑﺎﳊﻨﻴﻔﻴﺔ ﻭﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ﺇﱃ ﻫﺆﻻﺀ‬
‫ﺍﳌﺸﺮﻛﲔ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻷﺯﻣﻨﺔ ﻣﻦ ﻳﻔﻌﻞ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﲢﻘﻘﺖ ﺣﻜﻤﺔ ﺍﻟﺸﺎﺭﻉ ﺻﻠﻮﺍﺕ ﺍﷲ‬
‫ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ )‪ (6‬ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺳﺪﺍ ﻟﻠﺬﺭﻳﻌﺔ ﻭﻛﺎﻥ ﻓﻴﻪ ﺗﻨﺒﻴﻪ ﻋﻠﻰ‬
‫ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﳓﻮﻫﺎ‪ ،‬ﳑﺎ ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﺃﻭ ﻣﻌﺼﻴﺔ ﺑﺎﻟﻨﻴﺔ‪ ،‬ﻳﻨﻬﻰ‬
‫ﺍﳌﺆﻣﻨﻮﻥ ﻋﻦ ﻇﺎﻫﺮﻩ ﻭﺇﻥ ﱂ ﻳﻘﺼﺪﻭﺍ ﺑﻪ ﻗﺼﺪ ﺍﳌﺸﺮﻛﲔ ﺳﺪﺍ ﻟﻠﺬﺭﻳﻌﺔ ﻭﺣﺴﻤﺎ ﻟﻠﻤﺎﺩﺓ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻧﻪ ‪ r‬ﻛﺎﻥ ﺇﺫﺍ ﺻﻠﻰ ﺇﱃ ﻋﻮﺩ ﺃﻭ ﻋﻤﻮﺩ ﺟﻌﻠﻪ ﻋﻠﻰ )‪ (7‬ﺣﺎﺟﺒﻪ ﺍﻷﳝﻦ‬
‫ﺃﻭ ﺍﻷﻳﺴﺮ ﻭﱂ ﻳﺼﻤﺪ )‪ (8‬ﻟﻪ ﺻﻤﺪﺍ )‪. (9‬‬

‫)‪ (1‬ﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺩ( ‪.‬‬

‫)‪ (2‬ﺍﻟﻜﻨﻌﺎﻧﻴﻮﻥ ‪ :‬ﻗﺒﺎﺋﻞ ﺳﺎﻣﻴﺔ ﺗﻨﺴﺐ ﺇﱃ ﻛﻨﻌﺎﻥ ﺑﻦ ﻛﻮﺵ ﺑﻦ ﺳﺎﻡ ﺑﻦ ﻧﻮﺡ ‪ ،‬ﻛﺎﻧﺖ ﺗﻘﻄﻦ ﺳﻮﺍﺣﻞ ﺍﳋﻠﻴﺞ‪ -‬ﺧﻠﻴﺞ‬
‫ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ، -‬ﰒ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺳﻮﺭﻳﺎ ﻭﺃﺭﺽ ﻓﻠﺴﻄﲔ‪ -‬ﻭﻫﻲ ﺑﻼﺩ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ -‬ﻭﺑﻌﺚ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﻫﻲ ﻫﻨﺎﻙ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ . (١٤٠ / ١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﻼﺋﺪ ﺍﳉﻤﺎﻥ ﻟﻠﻘﻠﻘﺸﻨﺪﻱ )ﺹ‪(٣٢‬؛ ﻭﻟﺴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ )‪. (٣١٦ / ٨‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻣﻠﻮﻛﻬﻢ ‪.‬‬
‫)‪ (4‬ﺍﻟﻨﻤﺎﺭﺩﺓ ‪ :‬ﲨﻊ ﳕﺮﻭﺩ ‪ .‬ﻧﺴﺒﺔ ﺇﱃ ‪ :‬ﺍﻟﻨﻤﺮﻭﺩ ﺑﻦ ﻛﻨﻌﺎﻥ ﺑﻦ ﻛﻮﺵ ‪ ،‬ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﺣﺎﺝ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺭﺑﻪ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (١٤٠ / ١‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﺬﻳﻦ ﺑﻌﺚ ﺍﳋﻠﻴﻞ ‪. .‬‬
‫)‪ (6‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ‪ .‬ﻟﻜﻨﻬﺎ ﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (8‬ﺍﻟﺼﻤﺪ ‪ :‬ﻫﻮ ﺍﻟﻘﺼﺪ‪ .‬ﻳﻘﺎﻝ ‪ :‬ﺻﻤﺪﻩ ‪ ،‬ﺃﻱ ‪ :‬ﻗﺼﺪﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺹ ﻡ ﺩ( ‪) ،‬ﺹ‪.(٣٦٩‬‬
‫)‪ (9‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ -‬ﺑﺎﺏ ﺇﺫﺍ ﺻﻠﻰ ﺇﱃ ﺳﺎﺭﻳﺔ ﻭﳓﻮﻫﺎ‪ -‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٤٤٥ / ١) ، (٦٩٣‬ﻭﻟﻔﻆ ﺍﳊﺪﻳﺚ ‪ :‬ﻋﻦ ﺿﺒﺎﻋﺔ ﺑﻨﺖ ﺍﳌﻘﺪﺍﺩ ﺑﻦ ﺍﻷﺳﻮﺩ ﻋﻦ ﺃﺑﻴﻬﺎ ‪ ،‬ﻗﺎﻝ ‪ " :‬ﻣﺎ ﺭﺃﻳﺖ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺼﻠﻲ ﺇﱃ ﻋﻮﺩ ﻭﻻ ﻋﻤﻮﺩ ﻭﻻ ﺷﺠﺮﺓ ﺇﻻ ﺟﻌﻠﻪ ﻋﻠﻰ ﺣﺎﺟﺒﻪ ﺍﻷﳝﻦ ﺃﻭ‬
‫ﺍﻷﻳﺴﺮ ‪ ،‬ﻭﻻ ﻳﺼﻤﺪ ﻟﻪ ﺻﻤﺪﺍ " ﻭﻣﺜﻠﻪ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٤ / ٦‬ﰲ ﻣﺴﻨﺪ ﺍﳌﻘﺪﺍﺩ ﺑﻦ ﺍﻷﺳﻮﺩ ‪ ،‬ﺑﻠﻔﻆ ﺃﰊ ﺩﺍﻭﺩ ﺇﻻ‬
‫ﺃﻧﻪ ﻗﺎﻝ ‪) :‬ﺻﻠﻰ( ‪ ،‬ﺑﺪﻝ ‪) :‬ﻳﺼﻠﻲ( ﻭﺳﻨﺪ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ؛ ﻷﻥ ﻓﻴﻪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻛﺎﻣﻞ ﻟﲔ ﺍﳊﺪﻳﺚ ‪،‬‬
‫ﻭﺿﺒﺎﻋﺔ ﺑﻨﺖ ﺍﳌﻘﺪﺍﺩ ﳎﻬﻮﻟﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٣٥ / ٢‬ﺗﺮﲨﺔ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻛﺎﻣﻞ )‪، (٨٢‬‬
‫)ﺹ‪ ، (٦٠٤‬ﺗﺮﲨﺔ ﺿﺒﺎﻋﺔ )‪ . (٢‬ﻭﺍﻧﻈﺮ ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪. (٣٨٧ ، ٣٨٦ / ٢‬‬

‫‪١٨٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﳍﺬﺍ ‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺇﱃ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﻌﺎﺑﺪ ﻳﻘﺼﺪ‬
‫ﺫﻟﻚ‪ ،‬ﻭﳍﺬﺍ ﻳﻨﻬﻰ )‪ (1‬ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﷲ ﺑﲔ ﻳﺪﻱ ﺍﻟﺮﺟﻞ ﻭﺇﻥ ﱂ ﻳﻘﺼﺪ ﺍﻟﺴﺎﺟﺪ ﺫﻟﻚ ﳌﺎ ﻓﻴﻪ‬
‫ﻣﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﺴﺠﻮﺩ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻗﻄﻌﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺍﳉﻬﺎﺕ ﻭﰲ ﺍﻷﻭﻗﺎﺕ‬
‫ﻭﻛﻤﺎ ﻻ ﻳﺼﻠﻰ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﺍﻟﱵ ﻳﺼﻠﻮﻥ ﺇﻟﻴﻬﺎ ﻛﺬﻟﻚ ﻻ ﻳﺼﻠﻰ ﺇﱃ ﻣﺎ ﻳﺼﻠﻮﻥ ﻟﻪ ﺑﻞ ﻫﺬﺍ ﺃﺷﺪ‬
‫ﻓﺴﺎﺩﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺒﻠﺔ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ )‪ (2‬ﻗﺪ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺷﺮﺍﺋﻊ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺃﻣﺎ ﺍﻟﺴﺠﻮﺩ‬
‫ﻟﻐﲑ ﺍﷲ ﻭﻋﺒﺎﺩﺗﻪ ﻓﻬﻮ ﳏﺮﻡ ﰲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﺭﺳﻞ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪:‬‬
‫} ‪. (3) { ÇÍÎÈ tbr߉t7÷èムZpygÏ9#uä Ç`»uH÷q§•9$# Èbrߊ `ÏB $uZù=yèy_r& !$uZÎ=ß™•‘ `ÏB y7Î=ö6s% `ÏB $oYù=y™ö‘r& ô`tB ö@t«ó™ur‬‬
‫ﻭﺃﻳﻀﺎ )‪ (4‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﺭﺃﻯ ﺭﺟﻼ ﻳﺘﻜﺊ ﻋﻠﻰ ﻳﺪﻩ ﺍﻟﻴﺴﺮﻯ ﻭﻫﻮ‬
‫)‪(5‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‬ ‫ﻗﺎﻋﺪ ﰲ ﺍﻟﺼﻼﺓ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻻ ﲡﻠﺲ ﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ ﻫﻜﺬﺍ ﳚﻠﺲ ﺍﻟﺬﻳﻦ ﻳﻌﺬﺑﻮﻥ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ } ‪‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻥ ﳚﻠﺲ ﺍﻟﺮﺟﻞ ﰲ‬ ‫)‪(7‬‬
‫ﺗﻠﻚ )‪ (6‬ﺻﻼﺓ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‬

‫ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻣﻌﺘﻤﺪ )‪ (8‬ﻋﻠﻰ ﻳﺪﻩ { )‪ . (9‬ﺭﻭﺍﻫﻦ )‪ (10‬ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬

‫ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ﻣﻌﻠﻼ ﺑﺄ‪‬ﺎ ﺟﻠﺴﺔ ﺍﳌﻌﺬﺑﲔ‪ ،‬ﻭﻫﺬﻩ ﻣﺒﺎﻟﻐﺔ ﰲ‬
‫ﳎﺎﻧﺒﺔ ﻫﺪﻳﻬﻢ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻰ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺷﺮﺍﺋﻊ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٥‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻴﺪ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٦٠٥ / ١) ، (٩٩٤‬‬
‫‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﻗﺎﻝ ﺑﺪﻝ ‪ :‬ﺗﻠﻚ ‪.‬‬
‫)‪ (7‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٩٩٣‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻳﻌﺘﻤﺪ ‪.‬‬
‫)‪ (9‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪ ، (٦٠٤ / ١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٩٩٢‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺭﻭﻯ ﻫﺬﺍ ﻛﻠﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬

‫‪١٨٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬ ‫)‪(2‬‬ ‫)‪(1‬‬

‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺗﻜﺮﻩ ﺃﻥ ﳚﻌﻞ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻣﺴﺮﻭﻕ‬ ‫ﻭﺃﻳﻀﺎ ﻓﺮﻭﻯ‬
‫ﻳﺪﻩ ﰲ ﺧﺎﺻﺮﺗﻪ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﺗﻔﻌﻠﻪ‪ (4) .‬ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ } :‬ﻰ‬
‫)‪(8) (7‬‬
‫ﻭﰲ ﻟﻔﻆ‪ } :‬ﻰ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﳐﺘﺼﺮﺍ‪{ .‬‬ ‫)‪(6‬‬
‫ﰲ ﺍﻟﺼﻼﺓ {‬ ‫)‪(5‬‬
‫ﻋﻦ ﺍﳋﺼﺮ‬
‫)‪(13‬‬ ‫)‪(12‬‬ ‫)‪(11‬‬ ‫)‪(10‬‬ ‫)‪(9‬‬
‫‪‬ﻰ‬ ‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬ ‫ﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ‬ ‫ﻭﺃﺑﻮ ﻫﻼﻝ‬ ‫ﻭﻗﺎﻝ ﻫﺸﺎﻡ‬ ‫ﻗـﺎﻝ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻘﺪ ﺭﻭﻯ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﻣﺴﺮﻭﻕ ﺑﻦ ﺍﻷﺟﺪﻉ ﺑﻦ ﻣﺎﻟﻚ ﺍﳍﻤﺪﺍﱐ ﺍﻟﻮﺍﺩﻋﻲ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺃﺋﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻓﻘﻬﺎﺋﻬﻢ ‪ ،‬ﺛﻘﺔ ﻋﺎﺑﺪ ‪،‬‬
‫ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪ ٦٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٢ / ٢‬ﺕ‪. (١٠٥٥‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﳚﻌﻞ ﺍﻟﺮﺟﻞ ﻳﺪﻩ ‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺫﻛﺮ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٦) ، (٣٤٥٨‬‬
‫‪ (٤٩٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺘﺨﺼﺮ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٨٨ / ٣‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﳋﺼﺮ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٨٨ / ٣) ، (١٢١٩‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (١١٦٢‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٤٥‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٣٨٣‬ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺍﻻﻓﺘﺘﺎﺡ )‪ ، (٨٩٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (٩٤٧‬ﺃﲪﺪ )‪ ، (٣٩٩/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٢٨‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٨٨ / ٣) ، (١٢٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (9‬ﺃﻱ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫)‪ (10‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ " : (٢١ / ٣‬ﻭﻗﺎﻝ ﻫﺸﺎﻡ ‪ ،‬ﻳﻌﲏ ﺍﺑﻦ ﺣﺴﺎﻥ " ‪ .‬ﻭﺗﺮﲨﺘﻪ ‪ :‬ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ‬
‫ﺍﻷﺯﺩﻱ ﺍﻟﻘﺮﺩﻭﺳﻲ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳊﻔﺎﻅ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﺍﺑﻦ ﺳﻌﺪ ‪ ،‬ﻭﺍﻟﻌﺠﻠﻲ ‪،‬‬
‫ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻛﻤﺎ ﻭﺛﻘﻪ ﻏﲑﻫﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٨‬ﻫـ( ﺭﲪﻪ ﺍﷲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪ ، (٣٧ ، ٣٦ ، ٣٥ ، ٣٤ / ١١‬ﺗﺮﲨﺔ )‪ (٧٥‬ﻫـ ‪.‬‬
‫)‪ (11‬ﺃﺑﻮ ﻫﻼﻝ ‪ ،‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻢ ﺍﻟﺮﺍﺳﱯ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ " :‬ﳏﻠﻪ‬
‫ﺍﻟﺼﺪﻕ ﱂ ﻳﻜﻦ ﺑﺬﺍﻙ ﺍﳌﺘﲔ " ‪ ،‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ " :‬ﺃﺑﻮ ﻫﻼﻝ ﺍﻟﺮﺍﺳﱯ ﺻﻮﻳﻠﺢ " ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ " :‬ﻟﲔ "‬
‫‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ " :‬ﺃﺣﺘﻤﻞ ﺣﺪﻳﺜﻪ ﺇﻻ ﺃﻧﻪ ﳜﺎﻟﻒ ﰲ ﺣﺪﻳﺚ ﻗﺘﺎﺩﺓ " ‪ ،‬ﻭﻣﺎﺕ ﺃﺑﻮ ﻫﻼﻝ ﺳﻨﺔ )‪ ١٦٥‬ﻫـ(‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ ، (٢٧٣ / ٧‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(١٤٨٤‬؛ ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪. (٢٧٨ / ٧‬‬
‫)‪ (12‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻭ )ﺳﲑﻳﻦ( ﻗﻴﻞ ‪ :‬ﺍﺳﻢ ﺃﺑﻴﻪ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺍﺳﻢ ﺃﻣﻪ ‪ ،‬ﻭﻫﻮ ﺍﻷﺭﺟﺢ ‪ ،‬ﻭﺃﺑﻮﻩ ﻣﻮﱃ‬
‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺳﱯ ﻋﲔ ﺍﻟﺘﻤﺮ ﻓﺎﺷﺘﺮﺍﻩ ﺃﻧﺲ ﻭﻛﺎﺗﺒﻪ ‪ ،‬ﻭﻗﺎﻝ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ ‪ " :‬ﻫﻮ ﺃﺻﺪﻕ ﻣﻦ‬
‫ﺃﺩﺭﻛﺖ ﻣﻦ ﺍﻟﺒﺸﺮ " ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ‪ " :‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻣﺄﻣﻮﻧﺎ ﻋﺎﻟﻴﺎ ﺭﻓﻴﻌﺎ ﻓﻘﻴﻬﺎ ﺇﻣﺎﻣﺎ ﻛﺜﲑ ﺍﻟﻌﻠﻢ ﻭﺭﻋﺎ " ‪ ،‬ﺗﻮﰲ‬
‫ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ١١٠‬ﻫـ( ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺳﻌﺪ ﺃﻥ ﺃﻣﻪ ﺻﻔﻴﺔ ﻣﻮﻻﺓ ﺃﰊ ﺑﻜﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ‬
‫)‪(١٩٣ / ٧‬؛ ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (٢٦٧ / ٩‬‬
‫)‪ (13‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬

‫‪١٨٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﱯ ‪ (1) r‬ﻭﻫﻜﺬﺍ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ‪. (2) . r‬‬
‫ﻗﺎﻝ‪ } :‬ﺻﻠﻴﺖ ﺇﱃ ﺟﻨﺐ ﺍﺑﻦ ﻋﻤﺮ ﻓﻮﺿﻌﺖ ﻳﺪﻱ ﻋﻠﻰ‬ ‫)‪(4‬‬
‫ﺻﺒﻴﺢ‬ ‫)‪(3‬‬
‫ﻭﻋﻦ ﺯﻳﺎﺩ ﺑﻦ‬

‫ﺧﺎﺻﺮﰐ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﻰ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻟﺼﻠﺐ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻛﺎﻥ )‪ (5‬ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻨﻬﻰ ﻋﻨﻪ‪{ .‬‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ )‪ (6‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ (7‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪. (8‬‬
‫ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺍﺷﺘﻜﻰ ﺭﺳﻮﻝ‬ ‫)‪(10‬‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫)‪(9‬‬
‫ﻭﺃﻳﻀﺎ ﻋﻦ ﺟﺎﺑﺮ‬
‫)‪(11‬‬
‫ﻳﺴﻤﻊ ﺍﻟﻨﺎﺱ ﺗﻜﺒﲑﻩ‪ ،‬ﻓﺎﻟﺘﻔﺖ ﺇﻟﻴﻨﺎ ﻓﺮﺁﻧﺎ‬ ‫ﺍﷲ ‪ r‬ﻓﺼﻠﻴﻨﺎ ﻭﺭﺍﺀﻩ ﻭﻫﻮ ﻗﺎﻋﺪ ﻭﺃﺑﻮ ﺑﻜﺮ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﳋﺼﺮ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (١٢٢٠) ، (١٢١٩‬‬
‫‪. (٨٨‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﺔ ﺍﻻﺧﺘﺼﺎﺭ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٥٤٥‬‬
‫)‪. (٣٨٧ / ١‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ ﻁ( ‪ :‬ﺑﻦ ﺻﺒﺢ ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ﻛﻤﺎ ﻫﻮ ﰲ )ﺃ ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺯﻳﺎﺩ ﺑﻦ ﺻﺒﻴﺢ ﺍﳊﻨﻔﻲ ﺍﳌﻜﻲ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻋﻨﻪ ‪ :‬ﺭﺟﻞ ﺻﺎﱀ ﺛﻘﺔ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻭﺛﻘﻪ ﺍﻷﺋﻤﺔ ﻛﺎﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ ،‬ﻭﺍﻟﻌﺠﻠﻲ ‪ ،‬ﻭﻫﻮ ﺗﺎﺑﻌﻲ ﻣﺪﱐ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٧٤ / ٣‬ﺗﺮﲨﺔ )‪ (٦٨١‬ﺯ؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٦٨ / ١‬ﺗﺮﲨﺔ )‪ (١١٥‬ﺯ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﻓﻜﺎﻥ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (١٠٦ / ٢‬ﰲ ﻣﺴﻨﺪ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ‪ " :‬ﻓﻀﺮﺏ ﻳﺪﻱ " ‪ ،‬ﻗﺒﻞ ‪ " :‬ﻓﻠﻤﺎ ﺻﻠﻰ " ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺘﺨﺼﺮ ﻭﺍﻹﻗﻌﺎﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٥٥٦ / ١) ، (٩٠٣‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺨﺼﺮ ﰲ ﺍﻟﺼﻼﺓ )‪ ، (١٢٧ / ٢‬ﻭﰲ ﺭﻭﺍﻳﺘﻪ ﺍﺧﺘﻼﻑ‬
‫ﻳﺴﲑ ﰲ ﺍﻟﺴﻴﺎﻕ ﻭﺍﻷﻟﻔﺎﻅ ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪.‬‬
‫)‪ (9‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﺍﻡ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻏﻨﻢ ‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﺃﺣﺪ‬
‫ﺍﳌﻜﺜﺮﻳﻦ ﻟﻠﺮﻭﺍﻳﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺷﻬﺪ ﺍﻟﻌﻘﺒﺔ ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﳌﺸﺎﻫﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻛﺎﻧﺖ ﻟﻪ ﺑﻌﺪ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ﺣﻠﻘﺔ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻳﺆﺧﺬ ﻋﻨﻪ ﺍﻟﻌﻠﻢ ‪،‬‬
‫ﺗﻮﻓﻴﺴﻨﺔ )‪ ٧٤‬ﻫـ( ﺃﻭ )‪ ٧٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (٢١٣ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (١٠٢٦‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻋﻨﻪ ‪ .‬ﻭﺍﻟﺘﺜﻨﻴﺔ ﺃﺻﺢ ﻷﻥ ﻷﺑﻴﻪ ﺻﺤﺒﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪. (٢١٣ / ١‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻗﺤﺎﻓﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ،‬ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺃﻭﻝ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ‬
‫ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﻭﻟﺪ ﺑﻌﺪ ﻋﺎﻡ ﺍﻟﻔﻴﻞ ﺑﺴﻨﺘﲔ ﻭﻧﺼﻒ ‪ ،‬ﻭﻻﺯﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻭﺑﻌﺪﻫﺎ‬
‫‪ ،‬ﻭﺻﺤﺒﻪ ﰲ ﺍﳍﺠﺮﺓ ﻭﺣﻀﺮ ﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﻮﻳﻊ‬

‫‪١٨٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﻴﺎﻣﺎ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﻟﻴﻨﺎ ﻓﻘﻌﺪﻧﺎ‪ ،‬ﻓﺼﻠﻴﻨﺎ ﺑﺼﻼﺗﻪ ﻗﻌﻮﺩﺍ‪ ،‬ﻓﻠﻤﺎ ﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺪﰎ ﺁﻧﻔﺎ )‪ (1‬ﺗﻔﻌﻠﻮﻥ‬
‫ﻓﻌﻞ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ﻳﻘﻮﻣﻮﻥ ﻋﻠﻰ ﻣﻠﻮﻛﻬﻢ ﻭﻫﻢ ﻗﻌﻮﺩ‪ ،‬ﻓﻼ ﺗﻔﻌﻠﻮﺍ‪ ،‬ﺍﺋﺘﻤﻮﺍ ﺑﺄﺋﻤﺘﻜﻢ ﺇﻥ ﺻﻠﻰ‬
‫ﻣﻦ‬ ‫)‪(3‬‬
‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬ ‫)‪(2‬‬
‫ﻗﺎﺋﻤﺎ ﻓﺼﻠﻮﺍ ﻗﻴﺎﻣﺎ ﻭﺇﻥ ﺻﻠﻰ ﻗﺎﻋﺪﺍ ﻓﺼﻠﻮﺍ ﻗﻌﻮﺩﺍ { ‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﺣﺪﻳﺚ ﺍﻟﻠﻴﺚ )‪ (4‬ﻋﻦ ﺃﰊ ﺍﻟﺰﺑﲑ )‪ (5‬ﻋﻦ ﺟﺎﺑﺮ‪..‬‬
‫ﻭﺭﻭﺍﻩ )‪ (6‬ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ )‪ (7‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻋﻤﺶ )‪ (8‬ﻋﻦ ﺃﰊ )‪ (9‬ﺳﻔﻴﺎﻥ )‪ (1‬ﻋﻦ ﺟﺎﺑﺮ‬

‫ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺣﱴ ﺗﻮﰲ ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ )‪ ١٣‬ﻫـ( ﻭﻋﻤﺮﻩ‬
‫)‪ (٦٣‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣٤٤ -٣٤١ / ٢‬ﺕ ‪. (٤٨١٧‬‬
‫)‪ (1‬ﰲ )ﺝ ﺩ ﻁ( ‪ :‬ﺃﻥ ﺗﻔﻌﻠﻮﺍ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ‪ " :‬ﻟﺘﻔﻌﻠﻮﻥ ‪. " .‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﺋﺘﻤﺎﻡ ﺍﳌﺄﻣﻮﻡ ﺑﺎﻹﻣﺎﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٠٩ / ١) ، (٤١٣‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻹﻣﺎﻡ ﻳﺼﻠﻲ ﻣﻦ ﻗﻌﻮﺩ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٤٠٥ / ١) ، (٦٠٦‬‬
‫)‪ (4‬ﻫﻮ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻔﻬﻤﻲ ‪ ،‬ﺃﺑﻮ ﺍﳊﺎﺭﺙ ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳌﺼﺮﻱ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻷﺋﻤﺔ ﰲ ﻭﻗﺘﻪ ﰲ ﺍﻟﻔﻘﻪ‬
‫ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﺘﻮﻯ ‪ ،‬ﻭﻣﻦ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺛﻘﻪ ﺳﺎﺋﺮ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ :‬ﻛﺎﻥ ﻣﻦ ﺳﺎﺩﺍﺕ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﻓﻘﻬﺎ ﻭﻭﺭﻋﺎ ﻭﻋﻠﻤﺎ ﻭﻓﻀﻼ ﻭﺳﺨﺎﺀ " ‪،‬‬
‫ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ١٧٥‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ ٩٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪-٤٥٩ / ٨‬‬
‫‪ ، (٤٦٥‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٨٣٢‬ﻝ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﺳﻠﻢ ﺑﻦ ﺗﺪﺭﺱ ﺍﻷﺳﺪﻱ‪ -‬ﻣﻮﻻﻫﻢ‪ -‬ﺃﺑﻮ ﺍﻟﺰﺑﲑ ‪ ،‬ﺍﳌﻜﻲ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺳﻌﺪ‬
‫ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﱂ ﻳﻨﺼﻒ ﻣﻦ ﻗﺪﺡ ﻓﻴﻪ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٢٦‬ﻫـ( ﺭﲪﻪ ﺍﷲ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٤٣ -٤٤٠ / ٩‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٧٢٧‬ﻡ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (7‬ﳑﻦ ﺃﺧﺮﺟﻪ ﺃﻳﻀﺎ ‪ :‬ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ " ﺇﳕﺎ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﻟﻴﺆﰎ ﺑﻪ " ‪ ،‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ (٣٩٣ / ١) ، (١٢٤٠‬ﳐﺘﺼﺮﺍ ﺑﻨﺤﻮ ﺭﻭﺍﻳﺔ ﻣﺴﻠﻢ ﻭﺃﰊ ﺩﺍﻭﺩ ﺍﻟﺴﺎﺑﻘﺔ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﻟﻜﺎﻫﻠﻲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﳌﺸﻬﻮﺭ ﺑﺎﻷﻋﻤﺶ ﻭﻟﺪ ﺳﻨﺔ )‪ ٦٠‬ﻫـ( ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻘﺎﺕ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺳﻌﺪ ‪ :‬ﻭﻛﺎﻥ ﺍﻷﻋﻤﺶ ﺻﺎﺣﺐ ﻗﺮﺁﻥ ﻭﻓﺮﺍﺋﺾ ﻭﻋﻠﻢ ﺑﺎﳊﺪﻳﺚ " ﻭﻋﺪﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﻜﻮﻓﻴﲔ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺃﺑﻮ ﺣﺎﰎ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ :‬ﺇﻣﺎﻡ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ‬
‫ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪ . (٣٤٢ / ٦‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ ، (١٤٧ ، ١٤٦ / ٤‬ﺗﺮﲨﺔ )‪. (٦٣٠‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻃﻠﺤﺔ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﳌﻜﻲ ‪ ،‬ﺃﻭ ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‬
‫ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺟﺎﺑﺮ ﻭﻏﲑﻫﻢ ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺰﺍﺭ ‪ :‬ﻫﻮ ﺛﻘﺔ ﰲ ﻧﻔﺴﻪ ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ‬
‫‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻋﺪﻱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٧ ، ٢٦ / ٥‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪ (٤٤‬ﻁ ‪.‬‬

‫‪١٨٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﺟﺎﺑﺮ ﻗﺎﻝ‪ } :‬ﺭﻛﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﺮﺳﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻓﺼﺮﻋﻪ ﻋﻠﻰ ﺟﺬﻡ )‪ (2‬ﳔﻠﺔ ﻓﺎﻧﻘﻄﻌﺖ‬
‫)‪(4‬‬
‫ﻟﻌﺎﺋﺸﺔ ﻳﺴﺒﺢ ﺟﺎﻟﺴﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻘﻤﻨﺎ ﺧﻠﻔﻪ‪،‬‬ ‫ﻗﺪﻣﻪ‪ ،‬ﻓﺄﺗﻴﻨﺎﻩ ﻧﻌﻮﺩﻩ‪ ،‬ﻓﻮﺟﺪﻧﺎﻩ ﰲ ﻣﺸﺮﺑﺔ‬
‫ﻓﺴﻜﺖ ﻋﻨﺎ‪ ،‬ﰒ ﺃﺗﻴﻨﺎﻩ ﻣﺮﺓ ﺃﺧﺮﻯ ﻧﻌﻮﺩﻩ ﻓﺼﻠﻰ ﺍﳌﻜﺘﻮﺑﺔ ﺟﺎﻟﺴﺎ‪ ،‬ﻓﻘﻤﻨﺎ ﺧﻠﻔﻪ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﻟﻴﻨﺎ‬
‫ﻓﻘﻌﺪﻧﺎ‪ .‬ﻗﺎﻝ‪ (5) :‬ﻓﻠﻤﺎ ﻗﻀﻰ ﺍﻟﺼﻼﺓ‪ .‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺻﻠﻰ ﺍﻹﻣﺎﻡ ﺟﺎﻟﺴﺎ ﻓﺼﻠﻮﺍ ﺟﻠﻮﺳﺎ ﻭﺇﺫﺍ ﺻﻠﻰ‬
‫ﺍﻹﻣﺎﻡ )‪ (6‬ﻗﺎﺋﻤﺎ ﻓﺼﻠﻮﺍ ﻗﻴﺎﻣﺎ‪ ،‬ﻭﻻ ﺗﻔﻌﻠﻮﺍ ﻛﻤﺎ ﻳﻔﻌﻞ ﺃﻫﻞ ﻓﺎﺭﺱ ﺑﻌﻈﻤﺎﺋﻬﺎ { )‪ (7‬ﻭﺃﻇﻦ ﰲ‬

‫ﻏﲑ ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ } ﻭﻻ ﺗﻌﻈﻤﻮﱐ ﻛﻤﺎ ﻳﻌﻈﻢ ﺍﻷﻋﺎﺟﻢ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ { )‪. (8‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﺃﻣﺮﻫﻢ ﺑﺘﺮﻙ ﺍﻟﻘﻴﺎﻡ ﺍﻟﺬﻱ ﻫﻮ ﻓﺮﺽ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻋﻠﻞ ﺫﻟﻚ ﺑﺄﻥ‬
‫ﻗﻴﺎﻡ ﺍﳌﺄﻣﻮﻣﲔ ﻣﻊ ﻗﻌﻮﺩ ﺍﻹﻣﺎﻡ ﻳﺸﺒﻪ ﻓﻌﻞ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ﺑﻌﻈﻤﺎﺋﻬﻢ‪ ،‬ﰲ ﻗﻴﺎﻣﻬﻢ ﻭﻫﻢ ﻗﻌﻮﺩ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺄﻣﻮﻡ ﺇﳕﺎ ﻧﻮﻯ ﺃﻥ ﻳﻘﻮﻡ )‪ (9‬ﷲ )‪ (10‬ﻻ )‪ (11‬ﻹﻣﺎﻣﻪ ﻭﻫﺬﺍ ﺗﺸﺪﻳﺪ )‪ (12‬ﻋﻈﻴﻢ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﺳﻢ ﺃﰊ ﺳﻔﻴﺎﻥ ‪ :‬ﻃﻠﺤﺔ ﺑﻦ ﻧﺎﻓﻊ ﺍﻷﺳﺪﻱ ‪ .‬ﻭﺍﻗﺘﺼﺮ ﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺔ‬
‫‪ ،‬ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (2‬ﺃﻱ ‪ :‬ﺃﺻﻞ ﳔﻠﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳉﻴﻢ ‪ ،‬ﺑﺎﺏ ﺍﳌﻴﻢ )‪. (٨٨ / ٤‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺎﻧﻔﻜﺖ ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪.‬‬
‫)‪ (4‬ﺍﳌﺸﺮﺑﺔ ‪ :‬ﺍﻟﻐﺮﻓﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ (٤٩١ / ١‬ﺷﺮﺏ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﺳﻘﻄﺖ ‪ :‬ﻗﺎﻝ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺳﻘﻄﺖ ‪ :‬ﺍﻹﻣﺎﻡ ‪.‬‬
‫)‪ (7‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻹﻣﺎﻡ ﻳﺼﻠﻲ ﻣﻦ ﻗﻌﻮﺩ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٤٠٤ ، ٤٠٣ / ١) ، (٦٠٢‬‬
‫ﻭﺃﺷﺮﺕ ﺇﻟﻴﻪ ﰲ ﺍﺑﻦ ﻣﺎﺟﻪ ﺁﻧﻔﺎ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ‪.‬‬
‫)‪ (8‬ﺑﻞ ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻗﺮﻳﺒﺎ ﻣﻦ ﻫﺬﺍ ﻭﻟﻔﻈﻪ ‪ :‬ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﻗﺎﻝ ‪ :‬ﺧﺮﺝ ﻋﻠﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻣﺘﻮﻛﺌﺎ ﻋﻠﻰ ﻋﺼﺎ ‪ ،‬ﻓﻘﻤﻨﺎ ﺇﻟﻴﻪ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﻻ ﺗﻘﻮﻣﻮﺍ ﻛﻤﺎ ﺗﻘﻮﻡ ﺍﻷﻋﺎﺟﻢ ‪ ،‬ﻳﻌﻈﻢ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ " ﺳﻨﻦ ﺃﰊ‬
‫ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﻗﻴﺎﻡ ﺍﻟﺮﺟﻞ ﻟﻠﺮﺟﻞ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ . (٣٩٨ / ٥) ، (٥٢٣٠‬ﻭﻣﺜﻠﻪ ﰲ ﻣﺴﻨﺪ‬
‫ﺃﲪﺪ )‪ . (٢٥٦ -٢٥٣ / ٥‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻌﻨﺎﻩ ﺻﺤﻴﺢ ﻭﺛﺎﺑﺖ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﰲ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻘﻮﻯ ‪.‬‬
‫)‪ (10‬ﰲ )ﺝ( ‪ :‬ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﳉﻼﻟﺔ )ﺍﷲ( ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﺃﻥ ﻳﻘﻮﻡ ﷲ ﻗﺎﻧﺘﺎ ‪ . .‬ﺍﱁ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ( ‪ :‬ﺷﺪﻳﺪ ‪.‬‬

‫‪١٨٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺮﺟﻞ ﺍﻟﻘﺎﻋﺪ‪ ،‬ﻭ‪‬ﻰ ﺃﻳﻀﺎ ﻋﻤﺎ )‪ (1‬ﻳﺸﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﺼﺪ ﺑﻪ ﺫﻟﻚ‪،‬‬
‫ﻭﳍﺬﺍ ‪‬ﻰ ﻋﻦ ﺍﻟﺴﺠﻮﺩ ﷲ ﺑﲔ ﻳﺪﻱ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻋﻦ ﺍﻟﺼﻼﺓ ﺇﱃ ﻣﺎ ﻗﺪ )‪ (2‬ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪،‬‬
‫ﻛﺎﻟﻨﺎﺭ ﻭﳓﻮﻫﺎ‪.‬‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻧﻴﺘﻨﺎ‬ ‫ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻓﻌﻞ‬ ‫ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ‪‬ﻰ ﻋﻤﺎ ﻳﺸﺒﻪ‬
‫ﻏﲑ ﻧﻴﺘﻬﻢ )‪ (6‬ﻟﻘﻮﻟﻪ )‪ (7‬ﻓﻼ ﺗﻔﻌﻠﻮﺍ‪ .‬ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﳎﺮﺩ ﺍﻟﺼﻮﺭﺓ‬
‫ﻏﺎﻳﺔ‪.‬‬
‫ﰒ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺳﻮﺍﺀ ﻛﺎﻥ ﳏﻜﻤﺎ ﰲ ﻗﻌﻮﺩ ﺍﻹﻣﺎﻡ ﺃﻭ ﻣﻨﺴﻮﺧﺎ ﻓﺈﻥ ﺍﳊﺠﺔ ﻣﻨﻪ ﻗﺎﺋﻤﺔ؛‬
‫ﻷﻥ ﻧﺴﺦ ﺍﻟﻘﻌﻮﺩ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﺗﻠﻚ ﺍﻟﻌﻠﺔ ﻭﺇﳕﺎ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﻗﺪ ﻋﺎﺭﺿﻬﺎ ﻣﺎ ﺗﺮﺟﺢ ﻋﻠﻴﻬﺎ‬
‫ﻣﺜﻞ ﻛﻮﻥ ﺍﻟﻘﻴﺎﻡ ﻓﺮﺿﺎ ﰲ ﺍﻟﺼﻼﺓ ﻓﻼ ﻳﺴﻘﻂ ﺍﻟﻔﺮﺽ ﲟﺠﺮﺩ ﺍﳌﺸﺎ‪‬ﺔ ﺍﻟﺼﻮﺭﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﳏﻞ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺗﻠﻚ ﺍﻟﻌﻠﺔ ﺍﻟﱵ ﻋﻠﻞ ‪‬ﺎ‬ ‫ﱂ ﺗﺴﻘﻂ ﻓﺮﺿﺎ ﻛﺎﻧﺖ‬ ‫ﺍﺟﺘﻬﺎﺩ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺸﺎ‪‬ﺔ ﺍﻟﺼﻮﺭﻳﺔ ﺇﺫﺍ‬
‫)‪(12‬‬ ‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻧﺴﺦ؛ ﻷﻥ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻟﺼﻼﺓ ﻟﻴﺲ‬ ‫ﻋﻦ ﻣﻌﺎﺭﺽ ﺃﻭ‬ ‫ﺍﷲ ‪ r‬ﺳﻠﻴﻤﺔ‬ ‫ﺭﺳﻮﻝ‬
‫ﲟﺸﺎ‪‬ﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻼ ﻳﻜﻮﻥ ﳏﺬﻭﺭﺍ ﻓﺎﳊﻜﻢ ﺇﺫﺍ ﻋﻠﻞ ﺑﻌﻠﺔ‪ ،‬ﰒ ﻧﺴﺦ ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ‬
‫)‪(3‬‬
‫ﺃﻥ )‪ (13‬ﻳﻜﻮﻥ ﻏﲑﻫﺎ ﺗﺮﺟﺢ )‪ (1‬ﻋﻠﻴﻬﺎ ﻭﻗﺖ ﺍﻟﻨﺎﺳﺦ )‪ (2‬ﺃﻭ ﺿﻌﻒ ﺗﺄﺛﲑﻫﺎ ﺃﻣﺎ ﺃﻥ ﺗﻜﻮﻥ‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻋﻤﺎ ﻳﺸﺒﻪ ﻓﻌﻞ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ )ﺳﻄﺮﺍﻥ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (2‬ﻗﺪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻳﺸﺘﺒﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ ﻁ( ‪ :‬ﺃﻓﻌﺎﻝ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ ﻁ( ‪ :‬ﻛﺎﻥ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻧﺒﻴﻨﺎ ﻏﲑ ﻧﺒﻴﻬﻢ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻛﻘﻮﻟﻪ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﺫﺍ ‪ .‬ﻭﰲ )ﺩ( ‪ :‬ﰲ ﺇﺫﺍ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﻥ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻨﱯ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻜﻮﻥ ﺳﻠﻴﻤﺔ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﻋﻦ ﻧﺴﺦ ‪.‬‬
‫)‪ (13‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻼ ﺑﺪ ﺃﻥ ‪.‬‬

‫‪١٨٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﰲ ﻧﻔﺴﻬﺎ ﺑﺎﻃﻠﺔ ﻓﻬﺬﺍ ﳏﺎﻝ ﻫﺬﺍ ﻛﻠﻪ ﻟﻮ ﻛﺎﻥ ﺍﳊﻜﻢ ﻫﻨﺎ ﻣﻨﺴﻮﺧﺎ ﻓﻜﻴﻒ‪،‬‬ ‫ﺗﻜﻮﻥ‬
‫)‪(4‬‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳏﻜﻢ ﻗﺪ ﻋﻤﻞ ﺑﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻣﻊ ﻛﻮ‪‬ﻢ ﻋﻠﻤﻮﺍ ﺻﻼﺗﻪ )‪ (5‬ﰲ )‪ (6‬ﻣﺮﺿﻪ )‪. (7‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻔﺎﺽ ﻋﻨﻪ ‪ r‬ﺍﻷﻣﺮ ﺑﻪ ﺍﺳﺘﻔﺎﺿﺔ ﺻﺤﻴﺤﺔ ﺻﺮﳛﺔ ﳝﺘﻨﻊ ﻣﻌﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﺣﺪﻳﺚ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﲜﻮﺍﺯ ﺍﻷﻣﺮﻳﻦ ﺇﺫ ﻓﻌﻞ‬ ‫ﻧﺎﺳﺨﺎ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺇﻣﺎ‬ ‫ﺍﳌﺮﺽ‬
‫ﺍﻟﻘﻴﺎﻡ ﻻ ﻳﻨﺎﰲ ﻓﻌﻞ ﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭﺇﻣﺎ ﺑﺎﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺒﺘﺪﺉ )‪ (10‬ﻟﻠﺼﻼﺓ ﻗﺎﻋﺪﺍ ﻭ )‪ (11‬ﺍﻟﺼﻼﺓ ﺍﻟﱵ‬
‫ﺍﺑﺘﺪﺃﻫﺎ ﺍﻹﻣﺎﻡ ﻗﺎﺋﻤﺎ ﻟﻌﺪﻡ ﺩﺧﻮﻝ ﻫﺬﻩ ﺍﻟﺼﻼﺓ )‪ (12‬ﰲ ﻗﻮﻟﻪ‪ .‬ﻭﺇﺫﺍ ﺻﻠﻰ ﻗﺎﻋﺪﺍ ﻭﻟﻌﺪﻡ ﺍﳌﻔﺴﺪﺓ‬
‫ﺍﻟﱵ ﻋﻠﻞ ‪‬ﺎ‪ ،‬ﻭﻷﻥ ﺑﻨﺎﺀ ﻓﻌﻞ ﺁﺧﺮ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺃﻭﳍﺎ ﺃﻭﱃ ﻣﻦ ﺑﻨﺎﺋﻬﺎ ﻋﻠﻰ ﺻﻼﺓ ﺍﻹﻣﺎﻡ ﻭﳓﻮ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﻌﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ )‪ t (13‬ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﺫﺍ ﺍﺗﺒﻊ ﺟﻨﺎﺯﺓ ﱂ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻳﺮﺟﺢ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (3‬ﺃﻱ ﺍﻟﻌﻠﺔ ﺍﻟﱵ ﻋﻠﻞ ‪‬ﺎ ﺍﳊﻜﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻨﱯ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺼﻼﺗﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﺬﻱ ﺗﻮﰱ ﻓﻴﻪ ‪.‬‬
‫)‪ (7‬ﳑﻦ ﻋﻤﻞ ﺑﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ :‬ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻭﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ‪ ،‬ﻭﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ‬
‫ﻟﻠﺒﻐﻮﻱ )‪ (٤٢٢ / ٣‬ﰲ ﺑﺎﺏ ﺇﺫﺍ ﺻﻠﻰ ﺍﻹﻣﺎﻡ ﻗﺎﻋﺪﺍ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺪﻳﺚ ﻣﺮﺽ ﻣﻮﺗﻪ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﳉﻮﺍﺯ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺑﺎﻟﺼﻼﺓ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺑﲔ ﺍﻟﺼﻼﺓ ‪.‬‬
‫)‪) (12‬ﺍﻟﺼﻼﺓ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺝ ﺩ( ‪.‬‬
‫)‪ (13‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺃﺻﺮﻡ ﺑﻦ ﻓﻬﺮ ﺍﳋﺰﺭﺟﻲ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺃﺣﺪ ﻧﻘﺒﺎﺀ ﺍﻷﻧﺼﺎﺭ ‪،‬‬
‫ﻭﻛﻨﻴﺘﻪ ‪ :‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ‪ ،‬ﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺃﺣﺪﺍ ﻭﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪،‬‬
‫ﻭﺍﺳﺘﻌﻤﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺼﺪﻗﺎﺕ ‪ ،‬ﻭﻛﺎﻥ ﳑﻦ ﲨﻊ ﺍﻟﻘﺮﺁﻥ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻫﻞ ﺍﻟﺼﻔﺔ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺃﺭﺳﻠﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻣﻊ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺇﱃ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻳﻌﻠﻤﻮ‪‬ﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻔﻘﻬﻮ‪‬ﻢ ﰲ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﺄﻗﺎﻡ ﲝﻤﺺ ‪ ، ،‬ﰒ ﺑﻔﻠﺴﻄﲔ ‪ ، ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﰲ‬

‫‪١٨٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻜﺬﺍ ﻧﺼﻨﻊ ﻳﺎ ﳏﻤﺪ‪ .‬ﻗﺎﻝ‪:‬‬ ‫ﻟﻪ ﺣﱪ‬ ‫ﻳﻘﻌﺪ ﺣﱴ ﺗﻮﺿﻊ ﰲ ﺍﻟﻠﺤﺪ‪ ،‬ﻓﻌﺮﺽ‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻣﺎﺟﻪ ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﺩﺍﻭﺩ ﻭﺍﺑﻦ‬ ‫ﻓﺠﻠﺲ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻗﺎﻝ‪ :‬ﺧﺎﻟﻔﻮﻫﻢ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ‬
‫ﻭﻗﺎﻝ‪ :‬ﺑﺸﺮ ﺑﻦ ﺭﺍﻓﻊ )‪ (6‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﰲ ﺍﳊﺪﻳﺚ )‪. (7‬‬
‫ﻗﻠﺖ‪ :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺠﻨﺎﺯﺓ ﺇﺫﺍ ﻣﺮﺕ ﻭﻣﻌﻬﺎ ﺇﺫﺍ ﺷﻴﻌﺖ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ‬
‫ﺍﻷﻣﺮ ﺑﺬﻟﻚ ﻛﺜﲑﺓ ﻣﺴﺘﻔﻴﻀﺔ ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﻧﺴﺨﻬﺎ ﺃﻭ ﻧﺴﺦ ﺍﻟﻘﻴﺎﻡ ﻟﻠﻤﺎﺭﺓ )‪ (8‬ﻓﻌﻤﺪﺗﻪ ﺣﺪﻳﺚ‬
‫ﻋﻠﻲ )‪ (9‬ﻭﺣﺪﻳﺚ ﻋﺒﺎﺩﺓ ﻫﺬﺍ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ‪‬ﻤﺎ )‪ (10‬ﳑﻜﻨﺎ؛ ﻷﻥ ﺍﳌﺸﻴﻊ ﻳﻘﻮﻡ ﳍﺎ ﺣﱴ ﺗﻮﺿﻊ ﻋﻦ ﺃﻋﻨﺎﻕ ﺍﻟﺮﺟﺎﻝ ﻻ‬
‫ﰲ ﺍﻟﻠﺤﺪ ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ ﺑﻪ ﲨﻌﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ‪ ،‬ﺃﻭ )‪ (11‬ﻧﺎﺳﺨﺎ ﻟﻐﲑﻩ ﻭﻗﺪ ﻋﻠﻞ‬

‫ﺧﻼﻑ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻌﺎﻭﻳﺔ ﻓﺮﺩﻩ ﻋﻤﺮ ﺇﱃ ﺍﻟﺸﺎﻡ ﻭﻗﺎﻝ ﳌﻌﺎﻭﻳﺔ ‪ :‬ﻻ ﺇﻣﺮﺓ ﻟﻚ ﻋﻠﻴﻪ ‪ ،‬ﻭﺗﻮﻓﻴﺒﺎﻟﺮﻣﻠﺔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺑﺒﻴﺖ‬
‫ﺍﳌﻘﺪﺱ ﺳﻨﺔ )‪ ٣٤‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٧٢‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (١٠٧ ، ١٠٦ / ٣‬‬
‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺘﻌﺮﺽ ‪.‬‬
‫)‪ (2‬ﺃﻱ ﻣﻦ ﻳﻬﻮﺩ ‪ .‬ﻭﺍﳊﱪ ﰲ ﺍﻟﻠﻐﺔ ‪ :‬ﺍﻟﻌﺎﱂ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳊﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪ ، (٢ / ٢‬ﻭﺍﳊﱪ ‪:‬‬
‫ﻭﺍﺣﺪ ﺍﻷﺣﺒﺎﺭ ‪ ،‬ﻭﻫﻢ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻭﺭﺟﺎﻝ ﺩﻳﻨﻬﻢ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺠﻨﺎﺯﺓ ‪ ،‬ﺍﳊﺪﻳﺚ )‪ (٥٢٠ / ٣) ، (٣١٧٦‬ﻭﻟﻔﻈﻪ ﻗﺮﻳﺐ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ‪ ،‬ﻭﻣﻨﻪ ﺯﻳﺎﺩﺓ ‪ " :‬ﺍﺟﻠﺴﻮﺍ ‪ ،‬ﺧﺎﻟﻔﻮﻫﻢ " ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺠﻨﺎﺯﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٤٩٣ / ١) ، (١٥٤٥‬‬
‫‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ‪ ،‬ﻭﻋﻠﻖ ﺍﶈﻘﻖ ﺑﻌﺪ ﺍﳊﺪﻳﺚ ‪ " :‬ﻭﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ ‪ :‬ﻗﻴﻞ ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ " ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻠﻮﺱ ﻗﺒﻞ ﺃﻥ ﺗﻮﺿﻊ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٤٠ / ٣) ، (١٠٢٠‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺑﺸﺮ ﺑﻦ ﺭﺍﻓﻊ ﺍﳊﺎﺭﺛﻲ ‪ ،‬ﺃﺑﻮ ﺍﻷﺳﺒﺎﻁ ‪ ،‬ﺍﻟﻨﺠﺮﺍﱐ ‪ ،‬ﺿﻌﻔﻪ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺣﺎﰎ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻻ ﻳﺘﺎﺑﻊ ﰲ ﺣﺪﻳﺜﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٥٠ - ٤٤٨ / ١‬ﺕ ‪. (٨٢٣‬‬
‫)‪ (7‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ‪ ،‬ﻭﺑﺸﺮ ﺑﻦ ﺭﺍﻓﻊ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﰲ ﺍﳊﺪﻳﺚ " ‪ .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪ ، (٣٤٠ / ٣‬ﻭﻋﻠﻰ‬
‫ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻔﺎ ‪ ،‬ﻟﻜﻦ ﻳﺸﻬﺪ ﻟﻪ ﺣﺪﻳﺚ ﻋﻠﻲ ﺍﻟﺬﻱ ﺳﻴﺸﲑ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﺍﻧﻈﺮ ﺍﳍﺎﻣﺶ ﺭﻗﻢ )‪ (٥‬ﻫﻨﺎ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻟﻠﺠﻨﺎﺯﺓ ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﻘﻮﻟﻪ ‪ :‬ﻟﻠﻤﺎﺭﺓ ‪ ،‬ﺃﻱ ‪ :‬ﻟﻠﺠﻨﺎﺯﺓ ﺍﳌﺎﺭﺓ ‪.‬‬
‫)‪ (9‬ﺣﺪﻳﺚ ﻋﻠﻲ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻟﻔﻈﻪ ‪ " :‬ﻋﻦ ﻋﻠﻲ ﻗﺎﻝ ‪ :‬ﺭﺃﻳﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻡ ﻓﻘﻤﻨﺎ ‪،‬‬
‫ﻭﻗﻌﺪ ﻓﻘﻌﺪﻧﺎ ‪ -‬ﻳﻌﲏ ﰲ ﺍﳉﻨﺎﺯﺓ " ‪ ،‬ﻭﰲ ﻟﻔﻆ ‪ " :‬ﻗﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﰒ ﻗﻌﺪ " ﻭﰲ‬
‫ﻟﻔﻆ ‪ " :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻡ ‪ ،‬ﰒ ﻗﻌﺪ " ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ‬
‫ﻧﺴﺦ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺠﻨﺎﺯﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٦٦٢ ، ٦٦١ / ٢) ، (٩٦٢‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻛﻠﻴﻬﻤﺎ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻳﻜﻮﻥ ‪.‬‬

‫‪١٩٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺨﺎﻟﻔﺔ ﻭﻣﻦ ﻻ ﻳﻘﻮﻝ ﺑﻪ ﻳﻀﻌﻔﻪ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻘﺪﺡ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻭﺍﻻﻋﺘﻀﺎﺩ ﺑﻪ ﻋﻠﻰ ﺟﻨﺲ‬
‫ﺍﳌﺨﺎﻟﻔﺔ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ )‪ (1‬ﺃﻥ ﺍﻟﻘﺎﺳﻢ )‪ (2‬ﻛﺎﻥ ﳝﺸﻲ ﺑﲔ ﻳﺪﻱ‬
‫)‪(3‬‬
‫ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻘﻮﻣﻮﻥ ﳍﺎ‪،‬‬ ‫ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﳍﺎ ﻭﳜﱪ ﻋﻦ ﻋﺎﺋﺸﺔ‬
‫)‪(6‬‬
‫ﻳﻘﻮﻟﻮﻥ )‪ (4‬ﺇﺫﺍ ﺭﺃﻭﻫﺎ‪ :‬ﻛﻨﺖ ﰲ ﺃﻫﻠﻚ ﻣﺎ ﻛﻨﺖ‪ .‬ﻣﺮﺗﲔ )‪ (5‬ﻓﻘﺪ ﺍﺳﺘﺪﻝ ﻣﻦ ﻛﺮﻩ ﺍﻟﻘﻴﺎﻡ‬
‫ﺑﺄﻧﻪ ﻛﺎﻥ ﻣﻦ )‪ (7‬ﻓﻌﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻟﻴﺲ ﺍﻝ ﻏﺮﺽ ﻫﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﻋﲔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺍﻟﻠﺤﺪ ﻟﻨﺎ‬ ‫)‪(8‬‬
‫ﻭﺃﻳﻀﺎ ﻋﻦ‬

‫ﻭﺍﻟﺸﻖ ﻟﻐﲑﻧﺎ ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ { )‪ (10) (9‬ﻭﻋﻦ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ )‪ (1‬ﺍﷲ )‪ t (2‬ﻗﺎﻝ‪:‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ،‬ﺗﺎﺑﻌﻲ ﻣﺪﱐ ﺟﻠﻴﻞ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﻳﻌﺪ ﻣﻦ‬
‫ﺃﻛﺎﺑﺮ ﻋﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ ﻭﺻﺎﳊﻴﻬﻢ ﻭﺃﺧﺒﺎﺭﻫﻢ ﰲ ﺯﻣﻨﻪ ‪ ،‬ﻭﻛﺒﲑ ﺍﻟﻘﺪﺭ ﻋﻨﺪ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻛﺜﲑ ﺍﳊﺪﻳﺚ ‪ ،‬ﺍﺗﻔﻖ ﺳﺎﺋﺮ‬
‫ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻪ ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﺃﻥ ﺍﺑﻦ ﺣﺒﺎﻥ ﻗﺎﻝ ﰲ ﺍﻟﺜﻘﺎﺕ ﻋﻨﻪ ﺃﻧﻪ ‪ " :‬ﻛﺎﻥ‬
‫ﻣﻦ ﺳﺎﺩﺍﺕ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻓﻘﻬﺎ ﻭﻋﻠﻤﺎ ﻭﺩﻳﺎﻧﺔ ‪ ،‬ﻭﻓﻀﻼ ﻭﺣﻔﻈﺎ ﻭﺇﺗﻘﺎﻧﺎ " ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ )‪ ١٢٦‬ﻫـ( ﺑﺎﻟﺸﺎﻡ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٥٤ / ٦‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٥٠١‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪-‬‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﺗﺮﲨﺘﻪ ‪ -‬ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻨﻪ ﻫﻨﺎ ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺳﻌﺪ ﻋﻦ ﺍﻟﻮﺍﻗﺪﻱ ‪ ،‬ﻗﻮﻟﻪ ‪ " :‬ﻭﻛﺎﻥ ﺛﻘﺔ ‪ ،‬ﻭﻛﺎﻥ ﺭﻓﻴﻌﺎ ﻋﺎﻟﻴﺎ‬
‫ﻓﻘﻴﻬﺎ ‪ ،‬ﺇﻣﺎﻣﺎ ﻛﺜﲑ ﺍﳊﺪﻳﺚ ﻭﺭﻋﺎ " ﻳﻌﲏ ﺍﻟﻘﺎﺳﻢ ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻣﺸﺎﻫﲑ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺛﻘﺎ‪‬ﻢ ﻭﺳﺎﺩﺍ‪‬ﻢ ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ‬
‫ﺍﷲ ﺳﻨﺔ )‪ ١٠٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪ . (١٩٤-١٧٨ / ٥‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٨‬‬
‫‪ ، (٣٣٥ - ٣٣٣‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٦٠١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ " :‬ﺃ‪‬ﺎ ﻗﺎﻟﺖ " ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫)‪ (4‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺑﺎﺏ ﺃﻳﺎﻡ ﺍﳉﺎﻫﻠﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (١٤٨ / ٧‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٣٨٣٧‬‬
‫‪.‬‬
‫)‪ (6‬ﻳﻌﲏ ﻟﻠﺠﻨﺎﺯﺓ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻥ ﻓﻌﻞ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻌﻦ ‪.‬‬
‫)‪ (9‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٠٤٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ،(٢٠٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٠٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪.(١٥٥٤‬‬
‫)‪ (10‬ﻭﻫﻢ ‪ :‬ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ‬
‫ﰲ ﺍﻟﻠﺤﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪ . ( ٥٤٤ / ٣ ) ، (٣٢٠٨‬ﻭﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ‬

‫‪١٩١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(5‬‬
‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫)‪(4‬‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ‬ ‫)‪(3‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺍﻟﻠﺤﺪ ﻟﻨﺎ ﻭﺍﻟﺸﻖ ﻟﻐﲑﻧﺎ {‬

‫ﻓﻴﻬﺎ ﻟﲔ‬ ‫)‪(7‬‬

‫ﻭﻫﻮ ﻣﺮﻭﻱ ﻣﻦ ﻃﺮﻕ‬ ‫)‪(6‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻷﲪﺪ } ‪ :‬ﻭﺍﻟﺸﻖ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‪{ .‬‬
‫ﻟﻜﻦ ﻳﺼﺪﻕ )‪ (8‬ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎ )‪. (9‬‬
‫ﻭﻓﻴﻪ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﳐﺎﻟﻔﺘﻨﺎ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﰲ ﻭﺿﻊ ﺍﳌﻴﺖ ﰲ ﺃﺳﻔﻞ ﺍﻟﻘﱪ‪.‬‬

‫ﺟﺎﺀ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺍﻟﻠﺤﺪ ﻟﻨﺎ ﻭﺍﻟﺸﻖ ﻟﻐﲑﻧﺎ "‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪، (١٠٤٥‬‬
‫) ‪ ، ( ٣٦٣ / ٣‬ﻭﻗﺎﻝ ‪ -‬ﺃﻱ ﺍﻟﺘﺮﻣﺬﻱ ‪ " : -‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ " ‪،‬‬
‫ﻭﻗﺎﻝ ﻗﺒﻞ ﺫﻟﻚ ‪ " :‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻭﻋﺎﺋﺸﺔ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺟﺎﺑﺮ " ) ‪، ( ٣٦٣ / ٣‬‬
‫ﻭﺍﳊﺪﻳﺚ ﲟﺠﻤﻮﻉ ﻃﺮﻗﻪ ﺻﺤﻴﺢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، ( ٤٧٤ / ٢‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٧٧٤٧‬ﻗﺎﻝ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ‪ :‬ﺍﻟﻠﺤﺪ ﻭﺍﻟﺸﻖ ) ‪. ( ٨٠ / ٤‬‬
‫ﻭﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻠﺤﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪، (١٥٥٤‬‬
‫)‪. ( ٤٩٦ / ١‬‬
‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺒﺠﻠﻲ ‪.‬‬
‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺎﺑﺮ ‪ -‬ﺍﻟﺸﻠﻴﻞ ‪ -‬ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺒﺠﻠﻲ ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﻗﺒﻴﻠﺔ ﲜﻴﻠﺔ ‪ ،‬ﻭﻛﻨﻴﺘﻪ ‪:‬‬
‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺃﺳﻠﻢ ﻗﺒﻞ ﻭﻓﺎﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺄﺭﺑﻌﲔ ﻳﻮﻣﺎ ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺼﻮﺭﺓ ‪ ،‬ﻭﻫﻮ‬
‫ﺳﻴﺪ ﰲ ﻗﻮﻣﻪ ‪ ،‬ﻭﳌﺎ ﺩﺧﻞ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻛﺮﻣﻪ ﻭﻗﺎﻝ ‪ " :‬ﺇﺫﺍ ﺃﺗﺎﻛﻢ ﻛﺮﱘ ﻗﻮﻡ‬
‫ﻓﺄﻛﺮﻣﻮﻩ " ‪ .‬ﻭﻛﺎﻥ ﻟﻪ ﰲ ﺣﺾ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﻘﺎﺩﺳﻴﺔ ﻭﻏﲑﻫﺎ ﺃﺛﺮ ﻛﺒﲑ ‪ ،‬ﻭﺃﻣﺮﻩ ﻋﻤﺮ ﻋﻠﻰ ﲜﻴﻠﺔ ‪-‬‬
‫ﻗﺒﻴﻠﺘﻪ ‪ . -‬ﻭﻣﺎﺗﺴﻨﺔ )‪ ٥٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. ( ٢٨٠ ، ٢٧٩ / ١‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٠٤٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٠٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ‬
‫)‪. (١٥٥٤‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٣٥٩ ، ٣٥٧ / ٤‬ﰲ ﻣﺴﻨﺪ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻠﺤﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (١٥٥٥‬‬
‫‪. (٤٩٦‬‬
‫)‪ (6‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٣٦٣ ، ٣٦٢ / ٤‬ﰲ ﻣﺴﻨﺪ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪(٤٧٤ / ٢‬‬
‫‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٧٧٤٨‬ﻭﻗﺎﻝ ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﻦ ﻃﺮﻳﻖ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﻀﺪ ‪.‬‬
‫)‪ (9‬ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﺪﻳﺚ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ‪ ،‬ﺃﻣﺎ ﺃﺣﺎﺩﻳﺚ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻠﺤﺪ ﻓﻬﻲ ﺻﺤﻴﺤﺔ ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‬
‫ﺃﻥ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺻﻘﺎﻝ ﰲ ﻣﺮﺿﻪ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ ‪ " :‬ﺃﳊﺪﻭﺍ ﱄ ﳊﺪﺍ ‪ ،‬ﻭﺍﻧﺼﺒﻮﺍ ﻋﻠﻲ ﺍﻟﻠﱭ ﻧﺼﺒﺎ ‪ ،‬ﻛﻤﺎ ﺻﻨﻊ‬
‫ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ‪ :‬ﺍﻟﻠﺤﺪ ﻭﻧﺼﺐ‬
‫ﺍﻟﻠﱭ ﻋﻠﻰ ﺍﳌﻴﺖ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٦٦٥ / ٢) ، (٩٦٦‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺫﻡ ﺑﻌﺾ ﺧﺼﺎﻝ ﺍﳉﺎﻫﻠﻴﺔ‬

‫ﻭﺃﻳﻀﺎ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ )‪ t (1‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ‬

‫ﻭﺩﻋﻮﻯ‬ ‫)‪(3‬‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ‬ ‫)‪(2‬‬
‫ﺿﺮﺏ ﺍﳋﺪﻭﺩ‪ ،‬ﻭﺷﻖ ﺍﳉﻴﻮﺏ‪ ،‬ﻭﺩﻋﺎ ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ {‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻧﺪﺏ ﺍﳌﻴﺖ‪ ،‬ﻭﺗﻜﻮﻥ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﺍﻟﻌﺼﺒﻴﺔ‪.‬‬
‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ )‪ (4‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﺗﻌﺰﻯ‬

‫ﺑﻌﺰﺍﺀ )‪ (5‬ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﺄﻋﻀﻮﻩ )‪ (6‬ﻦ )‪ (7‬ﺃﺑﻴﻪ‪ ،‬ﻭﻻ ﺗﻜﻨﻮﺍ { )‪. (8‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪.‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٢٣٦‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (١٠٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٩٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٨٦٢‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٥٨٤‬ﺃﲪﺪ )‪. (٣٨٦/١‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺷﻖ ﺍﳉﻴﻮﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (١٢٩٤‬‬
‫‪ (١٦٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ .‬ﻭﺃﻃﺮﺍﻓﻪ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺭﻗﻢ )‪ (٣٥١٩ ، ١٢٩٨ ، ١٢٩٧‬ﰲ ﻟﻔﻆ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ‪ " :‬ﻟﻄﻢ‬
‫ﺍﳋﺪﻭﺩ " ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺿﺮﺏ ﺍﳋﺪﻭﺩ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١ ، (١٠٣‬‬
‫‪. ٩٩‬‬
‫)‪ (4‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻨﺠﺎﺭﻱ ‪ ،‬ﻛﺎﻥ ﻣﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﺷﻬﺪ ﺑﺪﺭﺍ ﻭﺃﺣﺪﺍ ﻭﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺳﻴﺪ‬
‫ﺍﻟﻘﺮﺍﺀ ‪ ،‬ﻭﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻔﺘﻴﺎ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ ﺍﻟﺮﺳﻮﻝ ‪ " :‬ﻟﻴﻬﻨﻚ ﺍﻟﻌﻠﻢ ﺃﺑﺎ ﺍﳌﻨﺬﺭ " ‪ ،‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺇﻥ ﺍﷲ ﺃﻣﺮﱐ ﺃﻥ ﺃﻗﺮﺃ ﻋﻠﻴﻚ " ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮ ﻳﺴﻤﻴﻪ ‪ :‬ﺳﻴﺪ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﺗﻮﻓﻴﻔﻲ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ‬
‫ﺳﻨﺔ )‪ ٢٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٢٠ ، ١٩ / ١‬ﺕ ‪. (٣٢‬‬
‫)‪ (5‬ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪ " :‬ﻗﻮﻟﻪ ‪ :‬ﻣﻦ ﺗﻌﺰﻯ ﺑﻌﺰﺍﺀ ﺍﳉﺎﻫﻠﻴﺔ ‪ :‬ﺃﻱ ﺍﻧﺘﺴﺐ ﻭﺍﻧﺘﻤﻰ ‪ ،‬ﻛﻘﻮﳍﻢ ‪ :‬ﻳﺎ ﻟﻔﻼﻥ ‪ ،‬ﻭﻳﺎ‬
‫ﻟﺒﲏ ﻓﻼﻥ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻋﺰﻭﺕ ﺍﻟﺮﺟﻞ ﻭﻋﺰﻳﺘﻪ ‪ :‬ﺇﺫﺍ ﻧﺴﺒﺘﻪ ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﺷﻲﺀ ﺗﻨﺴﺒﻪ ﺇﱃ ﺷﻲﺀ " ‪ .‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ‬
‫ﻟﻠﺒﻐﻮﻱ )‪ ، (١٢١ / ١٣‬ﺷﺮﺡ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٣٥٤١‬‬
‫)‪ (6‬ﻓﺄﻋﻀﻮﻩ ‪‬ﻦ ﺃﺑﻴﻪ ‪ :‬ﺍﳍﻦ ‪ :‬ﺍﻟﺬﻛﺮ ‪ .‬ﺃﻱ ﻗﻮﻟﻮﺍ ﻟﻪ ‪ :‬ﺍﻋﻀﺾ ﺫﻛﺮ ﺃﺑﻴﻚ ‪ .‬ﻭﻻ ﺗﻜﻨﻮﺍ ‪ .‬ﺃﻱ ‪ :‬ﺻﺮﺣﻮﺍ ﺑﻠﻔﻆ ﺍﻟﺬﻛﺮ‬
‫ﺑﺪﻭﻥ ﻛﻨﺎﻳﺔ ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺷﻨﺎﻋﺔ ﺍﻟﺘﻌﺰﻱ ﺑﻌﺰﺍﺀ ﺍﳉﺎﻫﻠﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪.(١٢١ / ١٣‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻓﺄﻋﻀﻮﻩ ﻫﻦ ‪.‬‬
‫)‪ (8‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (١٣٦ / ٥‬ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺴﻨﺪ ﺁﺧﺮ ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺴﻨﺪ )‪/ ٥‬‬
‫‪ (١٣٣‬ﻭﺇﺳﻨﺎﺩ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ )‪ t (1‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ‬

‫)‪(2‬‬
‫ﺍﻟﻔﺨﺮ ﺑﺎﻷﺣﺴﺎﺏ‪ ،‬ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻟﻨﺠﻮﻡ‪،‬‬ ‫ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﺘﺮﻛﻮ‪‬ﻦ‬
‫ﻭﺍﻟﻨﻴﺎﺣﺔ ﻭﻗﺎﻝ‪ :‬ﺍﻟﻨﺎﺋﺤﺔ ﺇﺫﺍ ﱂ ﺗﺘﺐ ﻗﺒﻞ ﻣﻮ‪‬ﺎ ﺗﻘﺎﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻋﻠﻴﻬﺎ ﺳﺮﺑﺎﻝ ﻣﻦ ﻗﻄﺮﺍﻥ‪،‬‬
‫ﻭﺩﺭﻉ ﻣﻦ ﺟﺮﺏ { )‪ (3‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﺫﻡ ﰲ )‪ (4‬ﺍﳊﺪﻳﺚ ﻣﻦ ﺩﻋﺎ )‪ (5‬ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﺃﺧﱪ ﺃﻥ ﺑﻌﺾ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﺘﺮﻛﻪ‬
‫ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﺫﻣﺎ ﳌﻦ ﱂ ﻳﺘﺮﻛﻪ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﻘﺘﻀﻲ ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻓﻌﻠﻬﻢ ﻓﻬﻮ‬
‫ﻣﺬﻣﻮﻡ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻻ ﱂ ﻳﻜﻦ ﰲ ﺇﺿﺎﻓﺔ ﻫﺬﻩ ﺍﳌﻨﻜﺮﺍﺕ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﺫﻡ ﳍﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ‬
‫‪Ÿwur‬‬ ‫ﻭﻫﺬﺍ ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪} :‬‬ ‫)‪(6‬‬
‫ﺃﻥ ﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﺧﺮﺝ ﳐﺮﺝ ﺍﻟﺬﻡ‬

‫?‪ (8) (7) { ( 4’n<rW{$# Ïp¨ŠÎ=Îg»yfø9$# yl•Žy9s? šÆô_§Žy9s‬ﻓﺈﻥ ﰲ )‪ (9‬ﺫﻟﻚ ﺫﻣﺎ ﻟﻠﺘﱪﺝ ﻭﺫﻣﺎ ﳊﺎﻝ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﺍﻷﻭﱃ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺍﳌﻨﻊ ﻣﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺍﳉﻤﻠﺔ‪.‬‬
‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﻷﰊ ﺫﺭ )‪ t (10‬ﳌﺎ ﻋﲑ ﺭﺟﻼ ﺑﺄﻣﻪ‪ } :‬ﺇﻧﻚ ﺍﻣﺮﺅ ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ { )‪. (2) (1‬‬

‫)‪ (1‬ﺃﺑﻮ ﻣﺎﻟﻚ ﻫﺬﺍ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ ‪ ،‬ﻭﺍﻷﺭﺟﺢ ﺃﻧﻪ ‪ :‬ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻷﺷﻌﺮﻱ ‪ ،‬ﻟﻪ ﺻﺤﺒﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١٩ ، ٢١٨ / ١٢‬ﺕ ‪(١٠٠٢‬؛ ﻭﺍﻹﺻﺎﺑﺔ )‪) ، (٢٧٥ / ١‬ﺕ ‪. (١٣٨٤‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻻ ﻳﺘﺮﻛﻮﻫﻦ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺸﺪﻳﺪ ﰲ ﺍﻟﻨﻴﺎﺣﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٦٤٤ / ٢) ، (٩٣٥‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺝ ﺩ ﻁ( ‪ :‬ﺍﺩﻋﻰ ‪.‬‬
‫)‪ (6‬ﻭﻣﻦ ﺍﳌﺆﱂ ﺃﻧﻪ ﺑﺪﺃﺕ ﰲ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﺍﻟﻴﻮﻡ ‪ -‬ﻣﻦ ﺍﻟﻘﻮﻣﻴﲔ ﻭﺍﻟﺒﻌﺜﻴﲔ ﻭﻏﲑﻫﻢ ‪ -‬ﺷﻌﺎﺭﺍﺕ ﻭﻛﺘﺎﺑﺎﺕ ﺗﺘﺒﲎ ﺇﺣﻴﺎﺀ‬
‫ﻣﻨﻜﺮﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻭﺛﺎ‪‬ﺎ ﻭﺗﻘﺎﻟﻴﺪﻫﺎ ﻭﺃﻋﺮﺍﻓﻬﺎ ﻭﺃﺳﻮﺍﻗﻬﺎ ﻭﺷﱴ ﺁﺛﺎﺭﻫﺎ ﺍﳊﺴﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ‪ ،‬ﺑﺪﻋﻮﻯ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‬
‫ﻭﺍﻟﻮﻃﻨﻴﺔ ‪ ،‬ﻭﻫﺬﺍ ﺿﻼﻝ ﻣﺒﲔ ‪ ،‬ﻛﻤﺎ ﺳﻴﺒﲔ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺁﻳﺔ ‪. ٣٣ :‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣٣‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﻥ ﺫﻟﻚ ﺫﻡ ﻟﻠﺘﱪﺝ ‪ ،‬ﻭﺫﻡ ﳊﺎﻝ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ ‪.‬‬
‫)‪ (10‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺟﻨﺪﺏ ﺑﻦ ﺟﻨﺎﺩﺓ ﺑﻦ ﺳﻜﻦ ﺍﻟﻐﻔﺎﺭﻱ ﺃﺑﻮ ﺫﺭ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﳌﺎ ﺃﺳﻠﻢ ﲟﻜﺔ ﺃﻋﻠﻦ‬
‫ﺇﺳﻼﻣﻪ ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺴﺘﺨﻔﻮﻥ ﺁﻧﺬﺍﻙ ‪ ،‬ﻭﺭﻓﻊ ﺻﻮﺗﻪ ﺃﻣﺎﻡ ﻗﺮﻳﺶ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻓﻀﺮﺑﻮﻩ ‪ ، ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﻗﻮﻣﻪ ‪ ، ،‬ﰒ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺟﺎﻫﻠﻴﺔ { )‪ . (2) (1‬ﻓﺈﻧﻪ ﺫﻡ ﻟﺬﻟﻚ ﺍﳋﻠﻖ ﻭﻷﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﱂ ﳚﺊ ‪‬ﺎ ﺍﻹﺳﻼﻡ‪.‬‬

‫)‪ª!$# tAt“Rr'sù Ïp¨ŠÎ=Îg»yfø9$# sp¨ŠÏHxq sp¨ŠÏJptø:$# ãNÎgÎ/qè=è% ’Îû (#rã•xÿx. šúïÏ%©!$# Ÿ@yèy_ øŒÎ‬‬ ‫ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬
‫)‪(4‬‬
‫™‪ (3) { šúüÏZÏB÷sßJø9$# ’n?tãur ¾Ï&Î!qß™u‘ 4’n?tã ¼çmtGt^‹Å6y‬ﻓﺈﻥ ﺇﺿﺎﻓﺔ ﺍﳊﻤﻴﺔ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻗﺘﻀﻰ‬
‫ﺫﻣﻬﺎ ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ )‪ (5‬ﺃﺧﻼﻗﻬﻢ ﻭﺃﻓﻌﺎﳍﻢ‪ ،‬ﻓﻬﻮ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ )‪ (6‬ﺑﻦ ﺃﰊ ﻳﺰﻳﺪ )‪ (7‬ﺃﻧﻪ ﲰﻊ ﺍﺑﻦ‬
‫)‪(8‬‬
‫ﺧﻼﻝ ﻣﻦ ﺧﻼﻝ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻄﻌﻦ ﰲ ﺍﻷﻧﺴﺎﺏ ﻭﺍﻟﻨﻴﺎﺣﺔ‪ ،‬ﻭﻧﺴﻴﺖ‬ ‫ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺛﻼﺙ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻗﺎﻝ ﺳﻔﻴﺎﻥ )‪ (9‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇ‪‬ﺎ ﺍﻻﺳﺘﺴﻘﺎﺀ )‪ (10‬ﺑﺎﻷﻧﻮﺍﺀ" )‪. (1‬‬

‫ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺑﺪﺭ ﻭﺃﺣﺪ ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺩﻕ ﺍﻟﻠﻬﺠﺔ ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺻﻔﻪ ﺑﺬﻟﻚ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﻓﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻳﻀﺎ ‪ " :‬ﻳﺮﺣﻢ ﺍﷲ ﺃﺑﺎ ﺫﺭ ‪ ،‬ﻳﻌﻴﺶ ﻭﺣﺪﻩ ﻭﳝﻮﺕ ﻭﺣﺪﻩ ‪ ،‬ﻭﻳﺒﻌﺚ ﻭﺣﺪﻩ " ‪،‬‬
‫ﻓﻠﻤﺎ ﺣﺼﻞ ﻣﻨﻪ ﺑﻌﺾ ﺍﳋﻼﻑ ﻣﻊ ﻋﺜﻤﺎﻧﻮﺧﺎﻑ ﻋﺜﻤﺎﻥ ﺍﻓﺘﺮﺍﻕ ﺍﻟﻨﺎﺱ ﻭﻓﺘﻨﺘﻬﻢ ﻓﺴﲑﻩ ﺇﱃ ﺍﻟﺮﺑﺬﺓ ‪ ،‬ﻓﻤﺎﺕ ‪‬ﺎﺳﻨﺔ )‪، (٢٣‬‬
‫ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ، (٦٤ - ٦٢ / ٤‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٣٨٤‬ﺍﻟﻜﲎ ‪.‬‬
‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ )‪ ، (٣٠‬ﻣﺴﻠﻢ ﺍﻷﳝﺎﻥ )‪ ، (١٦٦١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (٥١٥٧‬ﺃﲪﺪ )‪. (١٦١/٥‬‬
‫)‪ (2‬ﺍﳊﺪﻳﺚ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﳌﻌﺎﺻﻲ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ‬
‫‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٨٤ / ١) ، (٣٠‬ﻭﺣﺪﻳﺚ ﺭﻗﻢ )‪(٦٠٥٠‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪،‬‬
‫ﺑﺎﺏ ﺇﻃﻌﺎﻡ ﺍﳌﻤﻠﻮﻙ ﳑﺎ ﻳﺄﻛﻞ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٢٨٣ ، ١٢٨٢ / ٣) ، (١٦٦١‬ﻣﻦ ﺛﻼﺙ ﻃﺮﻕ؛ ﻭﻣﺴﻨﺪﻩ‬
‫ﺃﲪﺪ )‪. (١٦١ / ٥‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٦‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻘﺘﻀﻲ ‪ ،‬ﻭﺍﳌﻌﲎ ﻣﺘﻘﺎﺭﺏ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺳﻘﻄﺖ ‪ :‬ﻣﻦ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺍﻧﻈﺮ ‪ :‬ﺇﺳﻨﺎﺩﻩ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (١٥٦ / ٧‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻳﺰﻳﺪ ﺍﳌﻜﻲ ‪ ،‬ﻣﻮﱃ ﺁﻝ ﻗﺎﺭﻅ ﺑﻦ ﺷﻴﺒﺔ ‪ ،‬ﻭﺛﻘﺔ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﻌﺠﻠﻲ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ‪،‬‬
‫ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ‪ " :‬ﺛﻘﺔ ﻛﺜﲑ ﺍﳊﺪﻳﺚ " ﻭﻋﺪﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﳌﻜﻴﲔ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ‬
‫)‪ ١٢٦‬ﻫـ( ﻭﻋﻤﺮﻩ)‪ (٨٦‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪ ٤٨١ / ٥‬ـ ‪(٤٨٢‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪ ، (٥٧ ، ٥٦ / ٧‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (١٠٩‬‬
‫)‪ (8‬ﺛﻼﺙ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ‪ :‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ ،‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (10‬ﰲ )ﻁ( ‪ :‬ﻭﻳﻘﻮﻟﻮﻥ ﺇ‪‬ﺎ ﺍﻷﻧﻮﺍﺀ ‪.‬‬

‫‪١٩٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﺃﰊ ﺻﺎﱀ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺍﺛﻨﺘﺎﻥ ﰲ ﺍﻟﻨﺎﺱ ﳘﺎ ‪‬ﻢ ﻛﻔﺮ‪ :‬ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ‬

‫ﺍﳌﻴﺖ { )‪ (3) (2‬ﻓﻘﻮﻟﻪ‪ :‬ﳘﺎ ‪‬ﻢ ﻛﻔﺮ )‪ . (4‬ﺃﻱ ﻫﺎﺗﺎﻥ ﺍﳋﺼﻠﺘﺎﻥ ﳘﺎ ﻛﻔﺮ ﻗﺎﺋﻢ ﺑﺎﻟﻨﺎﺱ ﻓﻨﻔﺲ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﳘﺎ ﻗﺎﺋﻤﺘﺎﻥ ﺑﺎﻟﻨﺎﺱ ﻟﻜﻦ ﻟﻴﺲ ﻛﻞ‬ ‫ﻛﺎﻧﺘﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻔﺎﺭ‬ ‫ﺍﳋﺼﻠﺘﲔ ﻛﻔﺮ ﺣﻴﺚ‬
‫ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻟﻜﻔﺮ ﻳﺼﲑ )‪ (7‬ﻛﺎﻓﺮﺍ ﺍﻟﻜﻔﺮ ﺍﳌﻄﻠﻖ ﺣﱴ ﺗﻘﻮﻡ ﺑﻪ ﺣﻘﻴﻘﺔ ﺍﻟﻜﻔﺮ‬
‫)‪(8‬‬
‫ﺣﱴ ﻳﻘﻮﻡ ﺑﻪ ﺃﺻﻞ‬ ‫ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻳﺼﲑ ﻣﺆﻣﻨﺎ‬
‫ﺍﻹﳝﺎﻥ )‪ (9‬ﻭﻓﺮﻕ ﺑﲔ ﺍﻟﻜﻔﺮ ﺍﳌﻌﺮﻑ ﺑﺎﻟﻼﻡ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ‪ } r‬ﻟﻴﺲ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺍﻟﻜﻔﺮ‬

‫‪ -‬ﺃﻭ ﺍﻟﺸﺮﻙ ‪ -‬ﺇﻻ ﺗﺮﻙ ﺍﻟﺼﻼﺓ { )‪ (11) (10‬ﻭﺑﲔ ﻛﻔﺮ ﻣﻨﻜﺮ ﰲ ﺍﻹﺛﺒﺎﺕ‪.‬‬
‫ﻭﻓﺮﻕ ﺃﻳﻀﺎ ﺑﲔ ﻣﻌﲎ ﺍﻻﺳﻢ ﺍﳌﻄﻠﻖ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﻛﺎﻓﺮ ﺃﻭ ﻣﺆﻣﻦ‪ .‬ﻭﺑﲔ ﺍﳌﻌﲎ ﺍﳌﻄﻠﻖ ﻟﻼﺳﻢ‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ ‪ ،‬ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٣٨٥٠‬‬
‫)‪. (١٥٦ / ٧‬‬
‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (٦٧‬ﺃﲪﺪ )‪. (٤٩٦/٢‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻨﻴﺎﺣﺔ ﺣﺪﻳﺚ ﺭﻗﻢ )‪١ ) (٦٧‬‬
‫‪. (٨٢ /‬‬
‫)‪ (4‬ﻛﻔﺮ ‪ :‬ﺃﺛﺒﺘﻬﺎ ﻣﻦ )ﺏ( ﻭﻫﻲ ﺳﺎﻗﻄﺔ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (5‬ﺣﻴﺚ " ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻔﺮ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺼﲑ ‪‬ﺎ ﻛﺎﻓﺮﺍ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺼﲑ ‪‬ﺎ ﻣﺆﻣﻨﺎ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺣﻘﻴﻘﺘﻪ ‪.‬‬
‫)‪ (10‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (٨٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻼﺓ )‪. (٤٦٤‬‬
‫)‪ (11‬ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ )‪ (٨٨ / ١‬ﺣﺪﻳﺚ ‪ ،‬ﺭﻗﻢ‬
‫)‪ (٨٢‬ﻣﻦ ﻃﺮﻳﻘﲔ ‪ :‬ﺑﻠﻔﻆ ‪ :‬ﺇﻥ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺑﲔ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﺗﺮﻙ ﺍﻟﺼﻼﺓ( ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﺑﻨﻔﺲ ﺍﻟﻠﻔﻆ ﺇﻻ‬
‫ﺃﻧﻪ ﻗﺎﻝ ‪ " :‬ﺑﲔ ﺍﻟﺮﺟﻞ ‪ " .‬ﺇﱁ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ‪ ،‬ﺑﺎﺏ ﰲ ﺭﺩ ﺍﻹﺭﺟﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٥٩ ، ٥٨ / ٥) ، (٤٦٧٨‬ﺑﻠﻔﻆ ‪ " :‬ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺍﻟﻜﻔﺮ ﺗﺮﻙ ﺍﻟﺼﻼﺓ " ﻭﺍﻟﺘﺮﻣﺬﻱ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ‬
‫ﻣﺎ ﺟﺎﺀ ﰲ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٢٦٢٠ ، ٢٦١٩ ، ٢٦١٨‬ﺑﺄﻟﻔﺎﻅ ﺗﻮﺍﻓﻖ ﻣﺎ ﰲ ﻣﺴﻠﻢ ﻭﺃﰊ ﺩﺍﻭﺩ ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ )ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ( ‪. (١٣ / ٥) ،‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰲ ﲨﻴﻊ ﻣﻮﺍﺭﺩﻩ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪ :‬ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ‪ ،‬ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ )‪. (1‬‬
‫ﺑﻌﺾ { ﺗﻔﺴﲑ ﺍﻟﻜﻔﺎﺭ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪،‬‬ ‫)‪(3‬‬
‫} ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ‬ ‫)‪(2‬‬
‫ﻓﻘﻮﻟﻪ‪:‬‬
‫ﻭﻫﺆﻻﺀ ﻳﺴﻤﻮﻥ ﻛﻔﺎﺭﺍ ﺗﺴﻤﻴﺔ ﻣﻘﻴﺪﺓ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻮﻥ ﰲ ﺍﻻﺳﻢ ﺍﳌﻄﻠﻖ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﻛﺎﻓﺮ‬
‫ﲰﻰ ﺍﳌﲏ ﻣﺎﺀ ﺗﺴﻤﻴﺔ ﻣﻘﻴﺪﺓ‬ ‫)‪(5‬‬
‫ﻛﻤﺎ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪{ ÇÏÈ 9,Ïù#yŠ &ä!$¨B `ÏB } :‬‬ ‫)‪(4‬‬
‫ﻭﻣﺆﻣﻦ‪.‬‬

‫ﻭﱂ ﻳﺪﺧﻞ ﰲ ﺍﻻﺳﻢ ﺍﳌﻄﻠﻖ ﺣﻴﺚ ﻗﺎﻝ‪. (6) { (#qßJ£Ju‹tFsù [ä!$tB (#r߉ÅgrB öNn=sù } :‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ )‪ (7‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ‬
‫ﻣﻌﻪ ﻧﺎﺱ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺣﱴ ﻛﺜﺮﻭﺍ‪،‬‬ ‫)‪(8‬‬
‫ﺍﷲ ﻗﺎﻝ‪ } :‬ﻏﺰﻭﻧﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻗﺪ ﺛﺎﺏ‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺭﺟﻞ ﻟﻌﺎﺏ )‪ (9‬ﻓﻜﺴﻊ )‪ (10‬ﺃﻧﺼﺎﺭﻳﺎ‪ ،‬ﻓﻐﻀﺐ ﺍﻷﻧﺼﺎﺭﻱ ﻏﻀﺒﺎ ﺷﺪﻳﺪﺍ‬
‫ﺣﱴ ﺗﺪﺍﻋﻮﺍ ﻭﻗﺎﻝ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻳﺎ ﻟﻸﻧﺼﺎﺭ‪ .‬ﻭﻗﺎﻝ ﺍﳌﻬﺎﺟﺮﻱ‪ :‬ﻳﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ‪ .‬ﻓﺨﺮﺝ ﺍﻟﻨﱯ ‪r‬‬

‫)‪ (1‬ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪ :‬ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﺍﻹﻧﺼﺎﺕ ﻟﻠﻌﻠﻤﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (١٢١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ (٢١٧ / ١) ،‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﺭﻗﻢ )‪. (٧٠٨٠) ، (٦٨٦٩) ، (٤٤٠٥‬‬
‫ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " ،‬ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭ‬
‫ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ " ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ٨١ / ١) ، (٦٦ ، ٦٥‬ـ ‪. (٨٢‬‬
‫)‪ (2‬ﻓﻘﻮﻟﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﻣﺆﻣﻦ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦‬‬
‫)‪ (7‬ﻭﻫﻮ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﳉﻤﺤﻲ ـ ﻣﻮﻻﻫﻢ ـ ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﻷﺛﺮﻡ ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻭﺣﻔﺎﻇﻬﻢ ﻭﻓﻘﻬﺎﺋﻬﻢ ‪،‬‬
‫ﻭﺛﻘﻪ ﺍﻷﺋﻤﺔ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﻃﺒﻘﺎﺗﻪ ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮﻭ ﺛﻘﺔ ﺛﺒﺘﺎ ﻛﺜﲑ ﺍﳊﺪﻳﺚ " ﻭﻛﺎﻥ ﻣﻔﱵ ﺃﻫﻞ ﻣﻜﺔ ﰲ ﺯﻣﺎﻧﻪ ‪،‬‬
‫ﺗﻮﰱ ﺳﻨﺔ )‪ ١٢٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(٣٠ ، ٢٩ ، ٢٨ / ٨‬؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪/ ٥‬‬
‫‪. (٤٨٠‬‬
‫)‪ (8‬ﺛﺎﺏ ‪ :‬ﺃﻱ ﺍﺟﺘﻤﻊ ﻭﺟﺎﺀ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺙ ﻭ ﺏ( ‪) ،‬ﺹ ‪. (٨٩‬‬
‫)‪ (9‬ﻟﻌﺎﺏ ‪ :‬ﻛﺜﲑ ﺍﻟﻠﻌﺐ ‪.‬‬
‫)‪ (10‬ﻛﺴﻊ ‪ :‬ﺃﻱ ﺿﺮﺏ ﺩﺑﺮﻩ ﺑﻴﺪﻩ ‪ ،‬ﺃﻭ ﺑﺼﺪﺭ ﻗﺪﻣﻪ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﺑﺎﺏ ﺍﻟﻌﲔ ‪ ،‬ﻓﺼﻞ ﺍﻟﻜﺎﻑ ‪/ ٣) ،‬‬
‫‪. (٨١‬‬

‫‪١٩٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺑﺎﻝ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻣﺎ ﺷﺄ‪‬ﻢ ؟ ﻓﺄﺧﱪ )‪ (1‬ﺑﻜﺴﻌﺔ ﺍﳌﻬﺎﺟﺮﻱ ﻟﻸﻧﺼﺎﺭﻱ‬
‫)‪(5‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﺩﻋﻮﻫﺎ ﻓﺈ‪‬ﺎ ﺧﺒﻴﺜﺔ )‪ (2‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ )‪ (3‬ﺑﻦ ﺃﰊ ﺍﺑﻦ )‪ (4‬ﺳﻠﻮﻝ‪ :‬ﺃﻭﻗﺪ‬
‫)‪(7‬‬
‫ﺗﺪﺍﻋﻮﺍ ﻋﻠﻴﻨﺎ‪ ،‬ﻟﺌﻦ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺨﺮﺟﻦ ﺍﻷﻋﺰ ﻣﻨﻬﺎ ﺍﻷﺫﻝ‪ .‬ﻗﺎﻝ )‪ (6‬ﻋﻤﺮ‪ :‬ﺃﻻ ﺗﻘﺘﻞ‬
‫)‪(10‬‬
‫ﻳﺎ ﻧﱯ )‪ (8‬ﺍﷲ ﻫﺬﺍ ﺍﳋﺒﻴﺚ ‪ -‬ﻟﻌﺒﺪ ﺍﷲ ‪ (9) -‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﻻ ﻳﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻛﺎﻥ‬
‫ﻳﻘﺘﻞ ﺃﺻﺤﺎﺑﻪ { )‪. (11‬‬

‫ﻗﺎﻝ‪ } :‬ﺍﻗﺘﺘﻞ ﻏﻼﻣﺎﻥ ﻏﻼﻡ ﻣﻦ‬ ‫)‪(12‬‬

‫ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ‬
‫)‪(13‬‬
‫ﻳﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ ﻭﻧﺎﺩﻯ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻳﺎ‬ ‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﻏﻼﻡ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻨﺎﺩﻯ ﺍﳌﻬﺎﺟﺮ‬
‫ﻟﻸﻧﺼﺎﺭ ﻓﺨﺮﺝ ﺭﺳﻮﻝ )‪ (14‬ﺍﷲ ‪ r‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻫﺬﺍ ؟ ﺃﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺎ ﺭﺳﻮﻝ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺄﺧﱪﻭﻩ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻨﺘﻨﺔ ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻠﻔﻆ " ﺧﺒﻴﺜﺔ " ﻭﰲ ﻣﺴﻠﻢ ﺑﻠﻔﻆ ‪ " :‬ﻣﻨﺘﻨﺔ " ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺭﺃﺱ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﻴﺪ‬
‫ﺍﳋﺰﺭﺟﻲ ‪ ،‬ﺃﺑﻮ ﺍﳊﺒﺎﺏ ‪ ،‬ﺍﳌﺸﻬﻮﺭ ﺑﺎﺑﻦ ﺳﻠﻮﻝ ‪ ،‬ﻭﺳﻠﻮﻝ ﺟﺪﺗﻪ ﻷﺑﻴﻪ ‪ ،‬ﻛﺎﻥ ﺳﻴﺪ ﺍﳋﺰﺭﺝ ﻗﺒﻴﻞ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳﺰﻣﻌﻮﻥ‬
‫ﺗﺘﻮﳚﻪ ﺑﺎﳌﻠﻚ ‪ ،‬ﻭﺑﻌﺪ ﺑﺪﺭ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺃﺧﺬ ﻳﻌﻤﻞ ﺍﳌﻜﺎﺋﺪ ﺑﺎﳌﺴﻠﻤﲔ ‪ ،‬ﻣﻦ ﺍﻟﺘﺨﺬﻳﻞ ﻋﻦ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﺍﻹﺭﺟﺎﻑ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ‬
‫‪ ،‬ﻭﺍﻟﺸﻤﺎﺗﺔ ﻋﻨﺪ ﺍﳌﺼﺎﺋﺐ ‪ ،‬ﻭﻧﺸﺮ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻟﺒﻬﺘﺎﻥ ‪ ،‬ﻣﺎﺕ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﻰ‬
‫ﻋﻠﻴﻪ ‪‬ﺎﻩ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ ٣٠ :‬ﻭﻻ ﺗﺼﻞ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﺎﺕ ﺃﺑﺪﺍ ﻭﻻ ﺗﻘﻢ ﻋﻠﻰ ﻗﱪﻩ ‪ ،‬ﺇ‪‬ﻢ ﻛﻔﺮﻭﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻓﺎﺳﻘﻮﻥ ‪ ٣٠‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪ ٨٤‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٦٥ / ٤‬‬
‫)‪ (4‬ﰲ )ﺃ ﺏ( ‪ :‬ﺍﺑﻦ ﺃﰊ ﺳﻠﻮﻝ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻭﻟﻌﻠﻪ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺃﻭ ﻗﺪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻘﺎﻝ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻧﻘﺘﻞ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﻳﻌﲏ ﻋﺒﺪ ﺍﷲ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﻪ ﻳﻘﺘﻞ ‪.‬‬
‫)‪ ( 11‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻨﻬﻰ ﻣﻦ ﺩﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ ) ‪. (٥٤٦ / ٦ ) ، ( ٣٥١٨‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (13‬ﰲ )ﺏ ﺝ ﺩ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﻬﺎﺟﺮﻱ ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ( ﺃﺻﺢ ﻛﻤﺎ ﰲ ﻣﺴﻠﻢ ‪.‬‬
‫)‪ (14‬ﰲ )ﺃﺏ ﻁ( ‪ :‬ﺍﻟﻨﱯ ‪.‬‬

‫‪١٩٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﷲ‪ ،‬ﺇﻻ ﺃﻥ ﻏﻼﻣﲔ ﺍﻗﺘﺘﻼ ﻓﻜﺴﻊ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ﻓﻘﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ﻭﻟﻴﻨﺼﺮ )‪ (1‬ﺍﻟﺮﺟﻞ ﺃﺧﺎﻩ ﻇﺎﳌﺎ‬
‫ﻓﻬﺬﺍﻥ‬ ‫)‪(2‬‬
‫ﺃﻭ ﻣﻈﻠﻮﻣﺎ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻇﺎﳌﺎ ﻓﻠﻴﻨﻬﻪ ﻓﺈﻧﻪ ﻟﻪ ﻧﺼﺮ ﻭﺇﻥ ﻛﺎﻥ ﻣﻈﻠﻮﻣﺎ ﻓﻠﻴﻨﺼﺮﻩ {‬
‫)‪(3‬‬
‫ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ ﺍﲰﺎﻥ ﺷﺮﻋﻴﺎﻥ ﺟﺎﺀ ‪‬ﻤﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﲰﺎﳘﺎ ﺍﷲ ‪‬ﻤﺎ‬ ‫ﺍﻻﲰﺎﻥ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺃﻭ ﺍﻷﻧﺼﺎﺭ‬ ‫ﻣﻦ ﻗﺒﻞ ﻭﰲ ﻫﺬﺍ‪ ،‬ﻭﺍﻧﺘﺴﺎﺏ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﳌﻬﺎﺟﺮﻳﻦ‬ ‫ﻛﻤﺎ ﲰﺎﻧﺎ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﻧﺘﺴﺎﺏ ﺣﺴﻦ ﳏﻤﻮﺩ ﻋﻨﺪ ﺍﷲ ﻭﻋﻨﺪ ﺭﺳﻮﻟﻪ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺍﳌﺒﺎﺡ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺘﻌﺮﻳﻒ ﻓﻘﻂ‪،‬‬
‫)‪(6‬‬
‫ﻛﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭﻻ ﻣﻦ ﺍﳌﻜﺮﻭﻩ ﺃﻭ ﺍﶈﺮﻡ‪ ،‬ﻛﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﻣﺎ ﻳﻔﻀﻲ‬
‫ﺇﱃ ﺑﺪﻋﺔ ﺃﻭ ﻣﻌﺼﻴﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﰒ ﻣﻊ ﻫﺬﺍ ﳌﺎ ﺩﻋﺎ ﻛﻞ )‪ (7‬ﻣﻨﻬﻤﺎ ﻃﺎﺋﻔﺔ ﻣﻨﺘﺼﺮﺍ ‪‬ﺎ ﺃﻧﻜﺮ ﺍﻟﻨﱯ ‪ r‬ﺫﻟﻚ ﻭﲰﺎﻫﺎ ﺩﻋﻮﻯ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﺣﱴ ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﺍﻟﺪﺍﻋﻲ ‪‬ﺎ ﺇﳕﺎ ﳘﺎ ﻏﻼﻣﺎﻥ ﱂ ﻳﺼﺪﺭ ﺫﻟﻚ ﻣﻦ ﺍﳉﻤﺎﻋﺔ ﻓﺄﻣﺮ ﲟﻨﻊ‬
‫)‪(9‬‬
‫ﺇﳕﺎ ﻫﻮ ﺗﻌﺼﺐ ﺍﻟﺮﺟﻞ ﻟﻄﺎﺋﻔﺘﻪ‬ ‫ﺍﻟﻈﺎﱂ‪ ،‬ﻭﺇﻋﺎﻧﺔ ﺍﳌﻈﻠﻮﻡ ﻟﻴﺒﲔ ﺍﻟﻨﱯ )‪ r (8‬ﺃﻥ ﺍﶈﺬﻭﺭ‬
‫)‪(10‬‬
‫ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﺄﻣﺎ ﻧﺼﺮﻫﺎ ﺑﺎﳊﻖ ﻣﻦ ﻏﲑ ﻋﺪﻭﺍﻥ ﻓﺤﺴﻦ ﻭﺍﺟﺐ ﺃﻭ‬ ‫ﻣﻄﻠﻘﺎ ﻓﻌﻞ ﺃﻫﻞ‬
‫ﻣﺴﺘﺤﺐ‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ )‪ t (11‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪:‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻴﻨﺼﺮ ‪.‬‬

‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﺑﺎﺏ ﻧﺼﺮ ﺍﻷﺥ ﻇﺎﳌﺎ ﺃﻭ ﻣﻈﻠﻮﻣﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٤) ، (٢٥٨٤‬‬
‫‪. (١٩٩٨‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺍﲰﺎﻥ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻣﺴﻠﻤﲔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻷﻧﺼﺎﺭ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ( ‪ :‬ﻳﻘﺘﻀﻲ ﺑﺪﻋﺔ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﺝ ﺩ ﻁ( ‪ :‬ﻟﻴﺒﲔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﺍﶈﺬﻭﺭ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻓﻌﻞ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫)‪ (11‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻋﺎﻣﺮ ‪ ،‬ﻣﻦ ﺑﲏ ﻟﻴﺚ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﺓ ‪ ،‬ﺃﺳﻠﻢ ﻗﺒﻞ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‬
‫‪ ،‬ﻭﺷﻬﺪﻫﺎ ‪ ،‬ﻭﻛﺎﻥ ﻳﱰﻝ ﻧﺎﺣﻴﺔ ﺍﳌﺪﻳﻨﺔ ﻗﺒﻞ ﺇﺳﻼﻣﻪ ‪ ،‬ﻓﻠﻤﺎ ﺃﺳﻠﻢ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻔﺔ ‪ ،‬ﻭﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬

‫‪٢٠٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫} ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺍﻟﻌﺼﺒﻴﺔ ﻗﺎﻝ‪ :‬ﺃﻥ ﺗﻌﲔ ﻗﻮﻣﻚ ﻋﻠﻰ ﺍﻟﻈﻠﻢ { )‪. (2) (1‬‬
‫)‪(3‬‬
‫ﻗﺎﻝ‪ :‬ﺧﻄﺒﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﻋﻦ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺟﻌﺸﻢ ﺍﳌﺪﳉﻲ‬
‫} ﺧﲑﻛﻢ ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﻋﺸﲑﺗﻪ ﻣﺎ ﱂ ﻳﺄﰒ { )‪ (4‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪. (5‬‬

‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ‬ ‫)‪(2‬‬

‫ﻣﻄﻌﻢ‬ ‫)‪(1‬‬
‫ﺃﻳﻀﺎ ﻋﻦ ﺟﺒﲑ ﺑﻦ‬ ‫)‪(6‬‬
‫ﻭﺭﻭﻯ‬

‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺫﻫﺐ ﺇﱃ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﻛﺎﻥ ﻳﺸﻬﺪ ﺍﳌﻐﺎﺯﻱ ‪ ،‬ﻓﺸﻬﺪ ﻓﺘﺢ ﺩﻣﺸﻖ ﻭﲪﺺ ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﺗﻮﰲ‬
‫ﺑﺪﻣﺸﻖ ﺳﻨﺔ )‪ ٨٥‬ﻫـ(ﻭﻋﻤﺮﻩ )‪ (١٠٥‬ﺳﻨﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪ .(٤٠٨ ، ٤٠٧ / ٧‬ﻭﺍﻧﻈﺮ‬
‫‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ، (٦٢٦ / ٣‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٩٠٨٧‬‬
‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (٥١١٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪. (٣٩٤٩‬‬
‫)‪ (2‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻌﺼﺒﻴﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٤١ / ٥) ، (٥١١٩‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﻦ‬
‫ﺣﺪﻳﺚ ﻓﺴﻴﻠﺔ ﻋﻦ ﺃﺑﻴﻬﺎ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﻭﻏﲑﻩ ﺃﻥ ﻓﺴﻴﻠﺔ ﺑﻨﺖ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ‪ ،‬ﻭﻧﺼﻪ ﻋﻦ ﻓﺴﻴﻠﺔ ‪" :‬‬
‫ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ ‪ :‬ﺳﺄﻟﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻘﻠﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺃﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺃﻥ ﳛﺐ‬
‫ﺍﻟﺮﺟﻞ ﻗﻮﻣﻪ ؟ ﻗﺎﻝ ‪ " :‬ﻻ ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺃﻥ ﻳﻌﲔ ﺍﻟﺮﺟﻞ ﻗﻮﻣﻪ ﻋﻠﻰ ﺍﻟﻈﻠﻢ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ ﺍﻟﻌﺼﺒﻴﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٣٠٢ / ٢) ، (٣٩٤٩‬ﻭﰲ ﻧﺴﺐ ﻓﺴﻴﻠﺔ ﺑﻨﺖ ﻭﺍﺛﻠﺔ ‪ ،‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻹﺻﺎﺑﺔ )‪ ، (٦٢٦ / ٣‬ﰲ ﺗﺮﲨﺔ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ‪ ،‬ﺭﻗﻢ )‪ ، (٩٠٨٧‬ﻭﻗﺪ ﲰﺎﻫﺎ ‪ :‬ﻧﺴﻴﻠﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻣﻘﺒﻮﻟﺔ ﻣﻦ ﺍﻟﺮﺍﺑﻌﺔ " )‪ ، (٥٩٣ / ٢‬ﻭﲰﺎﻫﺎ ﲨﻴﻠﺔ ‪.‬‬
‫)‪ (3‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺟﻌﺸﻢ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺗﻴﻢ ﺑﻦ ﻣﺪﰿ ‪ ،‬ﺍﻟﻜﻨﺎﱐ ‪ ،‬ﺍﳌﺪﳉﻲ ‪ ،‬ﻣﻦ‬
‫ﺑﲏ ﻣﺪﰿ ‪ ،‬ﻛﺎﻥ ﻗﺒﻞ ﺇﺳﻼﻣﻪ ﳑﻦ ﻃﻠﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺑﺎ ﺑﻜﺮ ﺃﺛﻨﺎﺀ ﺍﳍﺠﺮﺓ ﻟﻴﺴﻠﻤﻪ‬
‫ﻟﻘﺮﻳﺶ ‪ ،‬ﻓﺴﺎﺧﺖ ﺭﺟﻞ ﻓﺮﺳﻪ ‪ ،‬ﻓﻌﻠﻢ ﺃ‪‬ﺎ ﻣﻌﺠﺰﺓ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻌﻤ‪‬ﻰ ﺍﳋﱪ ﻋﻨﻪ ﻭﻋﻦ‬
‫ﺻﺎﺣﺒﻪ ﺃﰊ ﺑﻜﺮ ﻭﺃﻋﻄﺎﻩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺘﺎﺑﺎ ﻓﺄﺳﻠﻢ ﺑﻌﺪ ﺣﻨﲔ ‪ ،‬ﻭﻛﺎﻥ ﻗﺎﻝ ﻟﻪ ﺍﻟﺮﺳﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻛﻴﻒ ﺑﻚ ﺇﺫﺍ ﻟﺒﺴﺖ ﺳﻮﺍﺭﻱ ﻛﺴﺮﻯ ﻭﻣﻨﻄﻘﺘﻪ ﻭﺗﺎﺟﻪ ؟ " ﻓﻠﻤﺎ ﻓﺘﺤﺖ ﻓﺎﺭﺱ‬
‫ﺟﺎﺀ ﻋﻤﺮ ‪‬ﺎ ﻓﺄﻟﺒﺴﻪ ﺇﻳﺎﻫﺎ ﲢﻘﻴﻘﺎ ﻟﻮﻋﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻣﻌﺠﺰﺗﻪ ‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﺍﳊﻤﺪ‬
‫ﷲ ﺍﻟﺬﻱ ﺳﻠﺒﻬﻤﺎ ﻛﺴﺮﻯ ﺑﻦ ﻫﺮﻣﺰ ‪ ،‬ﻭﺃﻟﺒﺴﻬﻤﺎ ﺳﺮﺍﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺃﻋﺮﺍﺑﻴﺎ ﻣﻦ ﺑﲏ ﻣﺪﰿ ‪ ،‬ﻭﻛﺎﻥ ﺳﺮﺍﻗﺔﺷﺎﻋﺮﺍ ‪ ،‬ﺗﻮﰲ‬
‫ﺳﻨﺔ )‪ ٢٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (٢٦٦ ، ٢٦٥ ، ٢٦٤ / ٢‬‬
‫)‪ (4‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪. (٥١٢٠‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻌﺼﺒﻴﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٤١ / ٥) ، (٥١٢٠‬ﻭﰲ ﺍﳊﺪﻳﺚ‬
‫ﺃﻳﻮﺏ ﺑﻦ ﺳﻮﻳﺪ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ " :‬ﺃﻳﻮﺏ ﺑﻦ ﺳﻮﻳﺪ ﺿﻌﻴﻒ " ‪ .‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ ، (٣٤١ / ٥‬ﻭﺃﻳﻮﺏ ﺑﻦ ﺳﻮﻳﺪ‬
‫ﻫﻮ ‪ :‬ﺍﻟﺮﻣﻠﻲ ﺍﻟﺴﻴﺒﺎﱐ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ‪ ،‬ﺿﻌﻔﻪ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﺃﺑﻮ ﺣﺎﰎ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻭﺳﺎﺋﺮ ﺃﺋﻤﺔ‬
‫ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٠٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٠٦ ، ٤٠٥ / ١‬ﻭﺗﺮﲨﺘﻪ )‪. (٧٤٥‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬

‫‪٢٠١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺩﻋﺎ ﺇﱃ ﻋﺼﺒﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻗﺎﺗﻞ ﻋﻠﻰ ﻋﺼﺒﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻋﺼﺒﻴﺔ { )‪. (4) (3‬‬

‫ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻣﻦ ﻧﺼﺮ ﻗﻮﻣﻪ ﻋﻠﻰ ﻏﲑ‬ ‫)‪(6‬‬

‫ﺃﻳﻀﺎ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬ ‫)‪(5‬‬
‫ﻭﺭﻭﻯ‬

‫ﺍﳊﻖ ﻓﻬﻮ ﻛﺎﻟﺒﻌﲑ ﺍﻟﺬﻱ ﺭﺩﻱ )‪ (7‬ﻓﻬﻮ ﻳﱰﻉ ﺑﺬﻧﺒﻪ { )‪. (8‬‬
‫)‪(12‬‬ ‫)‪(11‬‬ ‫)‪(10‬‬ ‫)‪(9‬‬
‫ﺍﻟﺬﻱ ﳛﺒﻪ‬ ‫ﻫﺬﺍ ﺍﻻﻧﺘﺴﺎﺏ‬ ‫ﺍﻷﲰﺎﺀ ﻭ‬ ‫ﺍﻟﺘﺪﺍﻋﻲ ﰲ ﻫﺬﻩ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻜﻴﻒ ﺑﺎﻟﺘﻌﺼﺐ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﻟﺘﺪﺍﻋﻲ ﻟﻠﻨﺴﺐ ﻭﺍﻹﺿﺎﻓﺎﺕ ﺍﻟﱵ ﻫﻲ‪ :‬ﺇﻣﺎ ﻣﺒﺎﺣﺔ‪ ،‬ﺃﻭ‬
‫ﻣﻜﺮﻭﻫﺔ‪.‬‬

‫)‪ (1‬ﰲ )ﺝ( ‪ :‬ﻣﻌﻈﻢ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪.‬‬

‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻧﻮﻓﻞ ‪ ،‬ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺣﻠﻤﺎﺀ ﻗﺮﻳﺶ ﻭﺳﺎﺩﺍ‪‬ﺎ ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻧﺴﺎﺑﺔ ‪ ،‬ﻳﺆﺧﺬ ﻋﻨﻪ ﺍﻟﻨﺴﺐ ﻟﻘﺮﻳﺶ ﻭﻟﻌﺎﻣﺔ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﺍﳌﻄﻌﻢ ﻗﺪ ﺃﺟﺎﺭ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﳌﺎ ﻗﺪﻡ ﻣﻦ ﺍﻟﻄﺎﺋﻒ ﺣﲔ ﺭﺩﺗﻪ ﺛﻘﻴﻒ ﳌﺎ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻄﻌﻢ ﺃﺣﺪ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﰲ ﻧﻘﺾ‬
‫ﺍﻟﺼﺤﻴﻔﺔ ﺍﳉﺎﺋﺮﺓ ﳌﻘﺎﻃﻌﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺑﲏ ﻫﺎﺷﻢ ﻭﺑﲏ ﺍﳌﻄﻠﺐ ‪ ،‬ﺃﺳﻠﻢ ﺟﺒﲑ ﻗﺒﻞ ﺍﻟﻔﺘﺢ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻟﻴﻠﺔ ﻗﺮﺑﻪ ﻣﻦ ﻣﻜﺔ ﰲ ﻏﺰﻭﺓ ﺍﻟﻔﺘﺢ ‪ " :‬ﺇﻥ ﲟﻜﺔ ﺃﺭﺑﻌﺔ ﻧﻔﺮ ﻣﻦ ﻗﺮﻳﺶ ﺃﺭﺑﺄ ‪‬ﻢ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﺃﺭﻏﺐ‬
‫ﳍﻢ ﰲ ﺍﻹﺳﻼﻡ ‪ " . .‬ﻭﺫﻛﺮ ﻣﻨﻬﻢ )ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ( ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٥٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪، ٢٧١ / ١‬‬
‫‪. (٢٧٢‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪. (٥١٢١‬‬
‫)‪ (4‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻌﺼﺒﻴﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٤٢ / ٥) ، (٥١٢١‬ﻛﻤﺎ ﺃﺧﺮﺝ ﻣﺴﻠﻢ‬
‫ﲟﻌﻨﺎﻩ ﰲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٨٤٨‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ ﻁ( ‪ :‬ﺗﺮﺩﻯ ‪ ،‬ﻭﻣﻌﻨﺎﻩ ‪ :‬ﺃﺳﻘﻂ ‪ ،‬ﺃﻭ ‪ :‬ﺳﻘﻂ ﰲ ﺑﺌﺮ ‪ ،‬ﺃﻭ ‪ :‬ﻮﺭ ﻣﻦ ﺟﺒﻞ ‪ ،‬ﻭﳓﻮﻩ ‪ ،‬ﻭﻳﱰﻉ ‪ :‬ﳚﺬﺏ‬
‫ﻭﻳﻘﺘﻠﻊ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺭﺩﻱ( )ﺹ ‪ ، (٢٤٠‬ﻭﻣﺎﺩﺓ )ﻧﺰﻉ( )ﺹ ‪. (٦٥٤‬‬
‫)‪ (8‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻌﺼﺒﻴﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٤١ / ٥) ، (٥١١٨‬ﻭﻫﻮ‬
‫ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪ .‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﺮﻗﻢ )‪ ، (٣٤٠ / ٥) ، (٥١١٧‬ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‬
‫‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﻋﻠﻰ ﺍﻟﺘﺪﺍﻋﻲ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺍﻷﲰﺎﺀ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﰲ ﻫﺬﺍ ﺍﻻﻧﺘﺴﺎﺏ ‪.‬‬
‫)‪ (12‬ﻳﻘﺼﺪ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ‪ :‬ﻳﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ ‪ ،‬ﻳﺎ ﻟﻸﻧﺼﺎﺭ ‪.‬‬

‫‪٢٠٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺫﻟﻚ ﺃﻥ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻻﺳﻢ ﺍﻟﺸﺮﻋﻲ ﺃﺣﺴﻦ ﻣﻦ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﻏﲑﻩ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻣﺎ‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ )‪ (1‬ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﺍﳊﺼﲔ )‪ (2‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺑﻦ ﺃﰊ ﻋﻘﺒﺔ )‪ (3‬ﻋﻦ ﺃﰊ ﻋﻘﺒﺔ )‪ (4‬ﻭﻛﺎﻥ ﻣﻮﱃ ﻣﻦ ﺃﻫﻞ ﻓﺎﺭﺱ ﻗﺎﻝ‪ } :‬ﺷﻬﺪﺕ ﻣﻊ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﺃﺣﺪﺍ ﻓﻀﺮﺑﺖ ﺭﺟﻼ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﻘﻠﺖ‪ :‬ﺧﺬﻫﺎ )‪ (5‬ﻭﺃﻧﺎ ﺍﻟﻐﻼﻡ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻓﺎﻟﺘﻔﺖ‬
‫ﺇﱄ )‪ (6‬ﻓﻘﺎﻝ‪ :‬ﻫﻼ ﻗﻠﺖ‪ :‬ﺧﺬﻫﺎ ﻣﲏ ﻭﺃﻧﺎ ﺍﻟﻐﻼﻡ ﺍﻷﻧﺼﺎﺭﻱ { )‪. (7‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻳﺴﺎﺭ ﺑﻦ ﺧﻴﺎﺭ ﺍﳌﻄﻠﱯ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻧﺰﻳﻞ ﺍﻟﻌﺮﺍﻕ ‪ ،‬ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﳌﻜﺜﺮﻳﻦ ﻟﻠﺤﺪﻳﺚ ‪،‬‬
‫ﻭﺻﺎﺣﺐ " ﺍﳌﻐﺎﺯﻱ " ﺍﳌﺸﻬﻮﺭ ‪ ،‬ﻭﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ ﻭﺍﳊﻔﻆ ‪ ،‬ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﺑﻌﻀﻬﻢ ‪ ،‬ﻟﻜﻦ ﺗﺼﺪﻯ‬
‫ﻟﺬﻟﻚ ﻛﺜﲑ ﻣﻦ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﻭﻭﺛﻘﻮﻩ ﺣﱴ ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧﻪ ﱂ ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﺳﻮﻯ ﻣﺎﻟﻚ ﻭﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ‪ ،‬ﻭﻭﺟﻬﻮﺍ ﻛﻼﻣﻬﻤﺎ ﻓﻴﻪ‬
‫ﺑﺘﻮﺟﻴﻪ ﻳﱪﺋﻪ ﻣﻦ ﺍﻟﻄﻌﻦ ﰲ ﺭﻭﺍﻳﺘﻪ ﻟﻠﺤﺪﻳﺚ ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ ﻳﻮﺛﻘﻪ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ " :‬ﻭﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺭﺟﻞ ﻗﺪ ﺃﲨﻊ ﺍﻟﻜﱪﺍﺀ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻷﺧﺬ ﻋﻨﻪ ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﱪﻩ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻓﺮﺃﻭﺍ ﺻﺪﻗﺎ ﻭﺧﲑﺍ " ‪ ،‬ﻭﻗﺪ ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﺍﻟﻌﺠﻠﻲ ﻭﺍﺑﻦ ﺳﻌﺪ‬
‫‪ ،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ ‪ ،‬ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ‪ ،‬ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﺃﺧﺬ ﻋﻠﻴﻪ ﺑﻌﻀﻬﻢ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻭﺗﺴﺎﻫﻠﻪ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﻐﺎﺯﻱ ﻭﺍﻟﺴﲑ ‪،‬‬
‫ﻭﺗﺪﻟﻴﺴﻪ ﺃﺣﻴﺎﻧﺎ ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳌﺘﺎﺑﻌﺎﺕ ‪ ،‬ﻭﻋﻠﻖ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﻣﻦ ﺃﻫﻢ ﺃﻋﻤﺎﻟﻪ ﺍﳉﻠﻴﻠﺔ ‪ :‬ﲨﻊ ﺍﻟﺴﲑﺓ ﻭﻛﺘﺎﺑﺘﻬﺎ ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪ ١٥٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٦ -٣٨ / ٩‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٥١‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺩﺍﻭﺩ ﺑﻦ ﺍﳊﺼﲔ ﻣﻮﱃ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ‪ ،‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ‪ :‬ﻛﻨﺎ ﻧﺘﻘﻲ ﺣﺪﻳﺜﻪ‬
‫‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ‪ :‬ﺛﻘﺔ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ ‪ :‬ﻟﲔ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ ‪ :‬ﺻﺎﱀ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ‪ :‬ﻣﺎ ﺭﻭﻯ‬
‫ﻋﻦ ﻋﻜﺮﻣﺔ ﻓﻤﻨﻜﺮ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻛﻤﺎ ﻭﺛﻘﻪ ﺍﺑﻦ ﺳﻌﺪ ﻭﺍﻟﻌﺠﻠﻲ‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﺃﻥ ﺩﺍﻭﺩ ﺛﻘﺔ ﺇﻻ ﰲ ﻋﻜﺮﻣﺔ ﻛﻤﺎ ﺃﻧﻪ ﻣﺘﻬﻢ ﺑﺮﺃﻱ ﺍﳋﻮﺍﺭﺝ ﻟﻜﻨﻪ ﻻ ﻳﺪﻋﻮ ﺇﱃ ﺑﺪﻋﺘﻪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪ ١٣٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ ، (٤٠٨ / ٣‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(١٨٧٤‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٢٣١ / ١‬‬
‫ﺗﺮﲨﺔ )‪ (٥‬ﺩ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻋﻘﺒﺔ ‪ ،‬ﺍﻟﻔﺎﺭﺳﻲ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻳﺮﻭﻱ ﺍﳌﺮﺍﺳﻴﻞ‬
‫‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ :‬ﻣﻘﺒﻮﻝ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٣٢ / ٦‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪(٤٧٢‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٩٢ / ١‬ﺗﺮﲨﺔ )‪. (١٠٥١‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﻋﻘﺒﺔ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﻫﻨﺎ ‪ ،‬ﺍﻟﻔﺎﺭﺳﻲ ‪ ،‬ﻣﻮﱃ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﻗﻴﻞ ‪ :‬ﺍﲰﻪ )ﺭﺷﻴﺪ( ‪ ،‬ﻭﻟﻪ ﺻﺤﺒﺔ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٧١ / ١٢‬ﺗﺮﲨﺔ )‪ (٨٠٥‬ﰲ ﺍﻟﻜﲎ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺧﺬﻫﺎ ﻣﲏ ﻭﺃﻧﺎ ‪ . .‬ﺍﱁ ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺃﰊ ﺩﺍﻭﺩ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺃﰊ ﺩﺍﻭﺩ ‪.‬‬
‫)‪ (7‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻌﺼﺒﻴﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٣٤٣ / ٥) ، (٥١٢٣‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻴﺔ ﰲ ﺍﻟﻘﺘﺎﻝ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٩٣١ / ٢) ، (٢٨٧٤‬ﻭﺍﳊﺪﻳﺚ ﰲ ﺇﺳﻨﺎﺩﻩ‬

‫‪٢٠٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﻀﻪ )‪ (1‬ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻠﻰ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻮﻻﺀ‪ ،‬ﻭﻛﺎﻥ ﺇﻇﻬﺎﺭ‬
‫ﻫﺬﺍ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﻓﺎﺭﺱ ﺑﺎﻟﺼﺮﺍﺣﺔ‪ ،‬ﻭﻫﻲ ﻧﺴﺒﺔ ﺣﻖ‪ ،‬ﻟﻴﺴﺖ ﳏﺮﻣﺔ‪.‬‬
‫ﻭﻳﺸﺒﻪ ‪-‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺣﻜﻤﺔ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﻨﻔﺲ ﲢﺎﻣﻲ ﻋﻦ ﺍﳉﻬﺔ ﺍﻟﱵ‬
‫ﺗﻨﺘﺴﺐ )‪ (2‬ﺇﻟﻴﻬﺎ ﻓﺈﺫﺍ )‪ (3‬ﻛﺎﻥ ﺫﻟﻚ ﷲ ﻛﺎﻥ ﺧﲑﺍ ﻟﻠﻤﺮﺀ‪.‬‬
‫ﻓﻘﺪ ﺩﻟﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺃﻥ ﺇﺿﺎﻓﺔ ﺍﻷﻣﺮ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻘﺘﻀﻲ ﺫﻣﻪ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺍﳌﻨﻊ ﻣﻦ )‪ (4‬ﺃﻣﻮﺭ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ )‪. (5‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺎ ﺭﻭﻯ )‪ (6‬ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ )‪ (7‬ﻋﻦ ﺃﺑﻴﻪ )‪ (8‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻭﻓﺨﺮﻫﺎ ﺑﺎﻵﺑﺎﺀ‪ :‬ﻣﺆﻣﻦ‬ ‫)‪(10‬‬
‫ﻋﺒﻴﺔ‬ ‫)‪(9‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺫﻫﺐ ﻋﻨﻜﻢ‬
‫ﺗﻘﻲ ﺃﻭ ﻓﺎﺟﺮ ﺷﻘﻲ‪ ،‬ﺃﻧﺘﻢ ﺑﻨﻮ ﺁﺩﻡ ﻭﺁﺩﻡ ﻣﻦ ﺗﺮﺍﺏ‪ ،‬ﻟﻴﺪﻋﻦ ﺭﺟﺎﻝ ﻓﺨﺮﻫﻢ ﺑﺄﻗﻮﺍﻡ ﺇﳕﺎ ﻫﻢ ﻓﺤﻢ‬
‫)‪(1‬‬
‫ﺍﻟﻨﱳ {‬ ‫)‪(11‬‬
‫ﻣﻦ ﻓﺤﻢ ﺟﻬﻨﻢ ﺃﻭ ﻟﻴﻜﻮﻧﻦ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺍﳉﻌﻼﻥ ﺍﻟﱵ ﺗﺪﻓﻊ ﺑﺄﻧﻔﻬﺎ‬

‫ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻋﻘﺒﺔ ﻳﺮﻭﻱ ﺍﳌﺮﺍﺳﻴﻞ ‪ ،‬ﻭﻗﺪ ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻳﺮﻭﻱ ﺍﳌﺮﺍﺳﻴﻞ ﻛﻤﺎ ﺃﺷﺮﺕ ﰲ‬
‫ﺗﺮﲨﺘﻪ ‪.‬‬
‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺣﻀﻪ ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (2‬ﰲ )ﺝ ﻁ( ‪ :‬ﺗﻨﺴﺐ ‪.‬‬
‫)‪ (3‬ﻓﺈﺫﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻛﻞ ﺃﻣﻮﺭ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫)‪ (5‬ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ ﻁ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻋﻦ ﺳﻌﻴﺪ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺳﻌﻴﺪ ﻛﻴﺴﺎﻥ ﺍﳌﻘﱪﻱ ﺍﳌﺪﱐ ‪ ،‬ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﳌﺘﻘﻨﲔ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺛﻘﻪ ﺍﻷﺋﻤﺔ ‪ ،‬ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺍﺧﺘﻠﻂ ﻗﺒﻞ‬
‫ﻣﻮﺗﻪ ﺑﺄﺭﺑﻊ ﺳﻨﲔ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪ ١١٧) :‬ﻫـ( ‪ ،‬ﻭﻗﻴﻞ ‪ ١٢٣) :‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪-٣٨ / ٢‬‬
‫‪ ، (٤٠‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٦١‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺳﻌﻴﺪ ‪ ،‬ﺍﻟﺮﺍﻭﻱ ﻋﻨﻪ ﻫﻨﺎ ‪ ،‬ﻛﻴﺴﺎﻥ ﺑﻦ ﺳﻌﻴﺪ ﺍﳌﻘﱪﻱ ‪ ،‬ﻣﻮﱃ ﺃﻡ ﺷﺮﻳﻚ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ‪:‬‬
‫ﺻﺎﺣﺐ ﺍﻟﻌﺒﺎﺱ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٠٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪ ، (١٣٧‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٨١‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻏﺒﻨﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺨﺮﻫﺎ ‪ ،‬ﻭﰲ )ﺏ( ‪ :‬ﻋﻴﺒﺔ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﻋﺘﺒﺔ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﻛﻠﻪ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (10‬ﺍﻟﻌﺒﻴﺔ ‪ :‬ﺍﻟﻜﱪ ﻭﺍﻟﻨﺨﻮﺓ ﻭﺍﻟﻔﺨﺮ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ )‪. (١٢٤ / ١٣‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺂﻧﻔﻬﺎ ‪.‬‬

‫‪٢٠٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ )‪ (2‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬

‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺑﺬﻟﻚ ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺫﻣﻬﺎ ﺑﻜﻮ‪‬ﺎ‬ ‫ﻭﺍﻟﻔﺨﺮ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺬﻣﻬﺎ‬ ‫ﻓﺄﺿﺎﻑ ﺍﻟﻌﺒﻴﺔ‬
‫ﻣﻀﺎﻓﺔ )‪ (5‬ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺫﻡ )‪ (6‬ﺍﻷﻣﻮﺭ ﺍﳌﻀﺎﻓﺔ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫)‪(8‬‬
‫ﻭﻣﺜﻠﻪ ﻣﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻗﻴﺲ ﺯﻳﺎﺩ ﺑﻦ ﺭﺑﺎﺡ )‪ (7‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪t‬‬
‫ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋﺔ ﻓﻤﺎﺕ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ‪،‬‬
‫ﻭﻣﻦ ﻗﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﻋﻤﻴﺔ )‪ (9‬ﻳﻐﻀﺐ ﻟﻌﺼﺒﻴﺔ‪ ،‬ﺃﻭ ﻳﺪﻋﻮ ﺇﱃ ﻋﺼﺒﻴﺔ‪ ،‬ﺃﻭ ﻳﻨﺼﺮ ﻋﺼﺒﻴﺔ ﻓﻘﺘﻞ‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻭﻣﻦ ﺧﺮﺝ ﻋﻠﻰ ﺃﻣﱵ ﻳﻀﺮﺏ ﺑﺮﻫﺎ ﻭﻓﺎﺟﺮﻫﺎ‪ ،‬ﻭﻻ ﻳﺘﺤﺎﺷﻰ ﻣﻦ‬ ‫ﺟﺎﻫﻠﻴﺔ‬ ‫ﻓﻘﺘﻠﻪ‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﺘﻔﺎﺧﺮ ﺑﺎﻷﺣﺴﺎﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، ٣٣٩ / ٥) ، (٥١١٦‬‬
‫‪ ، (٣٤٠‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺇﱃ ﺃﻧﻪ ﺻﺤﻴﺢ ‪.‬‬
‫)‪ (2‬ﳑﻦ ﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ﺑﺎﺏ ﰲ ﻓﻀﻞ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻴﻤﻦ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٩٥٥‬ﻭﺭﻗﻢ‬
‫)‪ ، (٧٣٥ ، ٧٣٤ / ٥) ، (٣٩٥٦‬ﻭﰲ ﻟﻔﻆ ﺍﻟﺘﺮﻣﺬﻱ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﻭﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ ‪ .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻭﰲ‬
‫ﺍﻟﺒﺎﺏ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ " ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ )‪ " : (٣٩٥٥‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ " ‪،‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ )‪ " : (٣٩٥٦‬ﻭﻫﺬﺍ ﺃﺻﺢ ﻋﻨﺪﻧﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ‪ ،‬ﻭﺳﻌﻴﺪ ﺍﳌﻘﱪﻱ ﻗﺪ ﲰﻊ ﺃﺑﺎ ﻫﺮﻳﺮﺓ‬
‫‪ ،‬ﻭﻳﺮﻭﻱ ﻋﻦ ﺃﺑﻴﻪ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " ‪ .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪. (٧٣٥ ، ٧٣٤ / ٥‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻌﻴﺒﺔ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻛﻤﺎ ﺫﻛﺮﺕ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺬﻣﻬﻤﺎ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻣﻬﻤﺎ ﺑﻜﻮ‪‬ﻤﺎ ﻣﻀﺎﻓﲔ ‪ .‬ﺑﺎﻟﺘﺜﻨﻴﺔ ‪ ،‬ﻭﻫﻲ ﻣﻔﺮﺩﺓ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ ،‬ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻡ ﻛﻞ ﺍﻷﻣﻮﺭ ‪.‬‬
‫)‪ (7‬ﻛﺬﺍ ﺟﺎﺀ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ :‬ﺍﺑﻦ ﺭﺑﺎﺡ ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ‪ ،‬ﻟﻜﻦ ﺃﻛﺜﺮﻫﺎ ﻋﻠﻰ ﺃﻧﻪ ﺍﺑﻦ ﺭﻳﺎﺡ‬
‫‪ -‬ﺑﺎﻟﻴﺎﺀ‪ -‬ﻛﻤﺎ ﰲ ﻣﺴﻠﻢ ﺃﻳﻀﺎ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺯﻳﺎﺩ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﺍﳌﺪﱐ ‪ ،‬ﺃﻭ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻗﻴﺲ ‪ ،‬ﻭﻛﻨﺎﻩ ﺑﻌﻀﻬﻢ ﺑﺄﰊ ﺭﺑﺎﺡ ‪،‬‬
‫ﻣﻦ ﺣﻔﺎﻅ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺛﻘﻪ ﺍﻷﺋﻤﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٦٧ ، ٣٦٦ / ٣‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪. (٦٧٢‬‬
‫)‪ (8‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻤﻴﺎﺀ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﰲ ﻣﺴﻠﻢ ‪ ،‬ﻭﺍﻟﻌﻤﻴﺔ ‪ :‬ﺍﻷﻣﺮ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺒﲔ ﻭﺟﻬﻪ ‪ ،‬ﻛﻤﺎ‬
‫ﺳﻴﺬﻛﺮ ﺍﳌﺆﻟﻒ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳊﺎﺷﻴﺔ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪. (١٤٧٦ / ٣‬‬
‫)‪ (10‬ﻛﺬﺍ ﰲ )ﺃ ﻁ( ‪ :‬ﻭﻗﺘﻠﻪ ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻭﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻓﻘﺘﻠﻪ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺘﻞ ﻗﺘﻠﺔ ﺟﺎﻫﻠﻴﺔ ‪.‬‬

‫‪٢٠٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺆﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﻔﻲ ﻟﺬﻱ ﻋﻬﺪ ﻋﻬﺪﻩ )‪ (1‬ﻓﻠﻴﺲ ﻣﲏ ﻭﻟﺴﺖ ﻣﻨﻪ { )‪. (2‬‬
‫ﺫﻛﺮ ‪ r‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﻳﻌﻘﺪ ﳍﺎ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﺏ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻣﻦ‬
‫ﺍﻟﺒﻐﺎﺓ )‪ (3‬ﻭﺍﻟﻌﺪﺍﺓ ﻭﺃﻫﻞ ﺍﻟﻌﺼﺒﻴﺔ‪.‬‬
‫ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺍﳋﺎﺭﺟﻮﻥ ﻋﻦ ﻃﺎﻋﺔ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻨﻬﻰ ﻋﻦ ﻧﻔﺲ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻄﺎﻋﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﻭﺑﲔ ﺃﻧﻪ ﺇﻥ )‪ (4‬ﻣﺎﺕ‪ ،‬ﻭﻻ ﻃﺎﻋﺔ ﻋﻠﻴﻪ )‪ (5‬ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻓﺈﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ‬
‫ﺍﻟﻌﺮﺏ ﻭﳓﻮﻫﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻄﻴﻌﻮﻥ ﺃﻣﲑﺍ ﻋﺎﻣﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ )‪ (6‬ﻣﻌﺮﻭﻑ ﻣﻦ ﺳﲑ‪‬ﻢ‪.‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﺍﻟﺬﻱ ﻳﻘﺎﺗﻞ ﺗﻌﺼﺒﺎ ﻟﻘﻮﻣﻪ‪ ،‬ﺃﻭ ﺃﻫﻞ ﺑﻠﺪﻩ ﻭﳓﻮ ﺫﻟﻚ ﻭﲰﻰ ﺍﻟﺮﺍﻳﺔ ﻋﻤﻴﺔ‬ ‫ﰒ ﺫﻛﺮ‬
‫ﻷﻧﻪ ﺍﻷﻣﺮ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻻ ﻳﺪﺭﻯ ﻭﺟﻬﻪ ﻓﻜﺬﻟﻚ ﻗﺘﺎﻝ ﺍﻟﻌﺼﺒﻴﺔ ﻳﻜﻮﻥ ﻋﻦ ﻏﲑ ﻋﻠﻢ ﲜﻮﺍﺯ‬
‫ﻗﺘﺎﻝ ﻫﺬﺍ‪.‬‬
‫ﻭﺟﻌﻞ ﻗﺘﻠﺔ ﺍﳌﻘﺘﻮﻝ ﻗﺘﻠﺔ ﺟﺎﻫﻠﻴﺔ ﺳﻮﺍﺀ ﻏﻀﺐ ﺑﻘﻠﺒﻪ‪ ،‬ﺃﻭ ﺩﻋﺎ ﺑﻠﺴﺎﻧﻪ‪ ،‬ﺃﻭ )‪ (9‬ﺿﺮﺏ ﺑﻴﺪﻩ‬
‫ﻭﻗﺪ ﻓﺴﺮ ﺫﻟﻚ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺃﻳﻀﺎ )‪ (10‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ )‪ (11‬ﺍﷲ ‪r‬‬
‫} ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻻ ﻳﺪﺭﻱ ﺍﻟﻘﺎﺗﻞ ﰲ ﺃﻱ ﺷﻲﺀ ﻗﺘﻞ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﺍﳌﻘﺘﻮﻝ ﻋﻠﻰ ﺃﻱ‬

‫)‪ (1‬ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﺬﻱ ﻋﻬﺪﻫﺎ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﻣﻼﺯﻣﺔ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﱳ )‪، ١٤٧٦ / ٣‬‬
‫‪ ، (١٤٧٧‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٨٤٨‬ﻣﻦ ﻃﺮﻕ ﺑﻴﻨﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ ﻳﺴﲑﺓ ﰲ ﺃﻟﻔﺎﻇﻬﺎ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺒﻐﺎﺀ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻣﻦ ﻣﺎﺕ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻹﻣﺎﻡ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻌﺮﻭﻑ ‪.‬‬
‫)‪ (7‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻤﻴﺎﺀ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺃﻭ ﻧﺼﺮ ‪.‬‬
‫)‪ (10‬ﺃﻳﻀﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ( ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻨﱯ ‪.‬‬

‫‪٢٠٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ {‬ ‫)‪(1‬‬
‫ﺷﻲﺀ ﻗﺘﻞ ﻓﻘﻴﻞ‪ :‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟ ﻗﺎﻝ‪ :‬ﺍﳍﺮﺝ‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﳋﻮﺍﺭﺝ )‪ (3‬ﻋﻠﻰ ﺍﻷﻣﺔ )‪ (4‬ﺇﻣﺎ ﻣﻦ ﺍﻟﻌﺪﺍﺓ ﺍﻟﺬﻳﻦ ﻏﺮﺿﻬﻢ ﺍﻷﻣﻮﺍﻝ ﻛﻘﻄﺎﻉ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﲢﺖ ﺣﻜﻢ‬ ‫ﺍﻟﺬﻳﻦ ﻫﻢ‬ ‫ﺍﻟﻄﺮﻳﻖ ﻭﳓﻮﻫﻢ‪ ،‬ﺃﻭ ﻏﺮﺿﻬﻢ ﺍﻟﺮﻳﺎﺳﺔ ﻛﻤﻦ ﻳﻘﺘﻞ ﺃﻫﻞ ﺍﳌﺼﺮ‬
‫ﻏﲑﻩ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻘﺎﺗﻠﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳋﺎﺭﺟﲔ ﻋﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺤﻠﻮﻥ ﺩﻣﺎﺀ ﺃﻫﻞ‬
‫ﺍﻟﻘﺒﻠﺔ ﻣﻄﻠﻘﺎ ﻛﺎﳊﺮﻭﺭﻳﺔ )‪ (7‬ﺍﻟﺬﻳﻦ ﻗﺘﻠﻬﻢ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﰒ ﺇﻧﻪ ‪ r‬ﲰﻰ ﺍﳌﻴﺘﺔ ﻭﺍﻟﻘﺘﻠﺔ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ ﻭﻗﺘﻠﺔ ﺟﺎﻫﻠﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺬﻡ ﳍﺎ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ‬
‫ﻭﺇﻻ ﱂ ﻳﻜﻦ ﻗﺪ ﺯﺟﺮ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫ﻓﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﻗﺮﺭ )‪ (8‬ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﻣﻴﺘﺔ‪ ،‬ﺃﻭ ﻗﺘﻠﺔ ﻭﳓﻮ‬
‫)‪(9‬‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻭﻫﻮ‬ ‫ﺫﻟﻚ ﻓﻬﻮ ﻣﺬﻣﻮﻡ ﻣﻨﻬﻲ ﻋﻨﻪ ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺫﻡ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﻮﺭ‬
‫ﺍﳌﻄﻠﻮﺏ‪.‬‬

‫)‪ (1‬ﺍﳍﺮﺝ ‪ :‬ﺍﻟﻔﺘﻨﺔ ﻭﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﻘﺘﻞ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻫـ ﺭ ﺝ( ‪) ،‬ﺹ ‪. (٦٩٤‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﺑﺎﺏ ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﳝﺮ ﺍﻟﺮﺟﻞ ﺑﻘﱪ ﺍﻟﺮﺟﻞ ‪ . .‬ﺍﱁ ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ (٢٩٠٨‬ﻣﻦ ﻃﺮﻳﻘﲔ ﻓﻴﻬﻤﺎ ﺑﻌﺾ ﺍﻻﺧﺘﻼﻑ ﻋﻦ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ‪ .‬ﻭﻟﻔﻆ ﺍﻷﻭﻝ ‪ " :‬ﻭﺍﻟﺬﻱ‬
‫ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻻ ﻳﺪﺭﻱ ﺍﻟﻘﺎﺗﻞ ﰲ ﺃﻱ ﺷﻲﺀ ﻗﺘﻞ ‪ .‬ﻭﻻ ﻳﺪﺭﻱ ﺍﳌﻘﺘﻮﻝ ﰲ ﺃﻱ ﺷﻲﺀ ﻗﺘﻞ " ‪.‬‬
‫ﻭﻟﻔﻆ ﺍﻟﺜﺎﱐ ‪ " :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻻ ﺗﺬﻫﺐ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﺄﰐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﻻ ﻳﺪﺭﻱ ﺍﻟﻘﺎﺗﻞ ﻓﻴﻢ ﻗﺘﻞ ﻭﻻ‬
‫ﺍﳌﻘﺘﻮﻝ ﻓﻴﻢ ﻗﺘﻞ " ﻓﻘﻴﻞ ‪ :‬ﻛﻴﻒ ﺫﻟﻚ ؟ ﻗﺎﻝ ‪ " :‬ﺍﳍﺮﺝ ‪ ،‬ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ " ‪. (٢٢٣٢ ، ٢٢٣١ / ٤) .‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳋﺎﺭﺝ ﻋﻠﻰ ﺍﻷﻣﺔ ‪.‬‬
‫)‪ (4‬ﺃﻱ ﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻋﻠﻰ ﺍﻷﻣﺔ ﻷﻱ ﻏﺮﺽ ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ‪‬ﻢ ﻓﺮﻗﺔ ﺍﳋﻮﺍﺭﺝ ﻓﺤﺴﺐ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺼﺮ ‪.‬‬
‫)‪ (6‬ﻫﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﻁ( ‪.‬‬
‫)‪ (7‬ﺍﳊﺮﻭﺭﻳﺔ ‪ :‬ﺍﺳﻢ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﰲ ﻋﻬﺪ ﻋﻠﻲ ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﺣﺮﻭﺭﺍﺀ ‪ :‬ﻣﻮﺿﻊ ﻗﺮﺏ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻧﺰﻝ ﺑﻪ ﺍﳋﻮﺍﺭﺝ‬
‫ﺣﲔ ﺍﻋﺘﺰﻟﻮﺍ ﺟﻴﺶ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ . (٢٨٠ -٢٧٨ / ٧‬ﻭﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‬
‫)‪. (٢٤٥ / ٢‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺪ ﺗﻘﺮﺭ ‪ .‬ﻭﻫﻢ ﺃﰎ ﻟﻠﻤﻌﲎ ‪ ،‬ﻟﻜﻨﻪ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻣﻦ ﺃﻣﻮﺭﻩ ‪.‬‬

‫‪٢٠٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺎﻝ } ﺭﺃﻳﺖ ﺃﺑﺎ ﺫﺭ‬ ‫)‪(1‬‬

‫ﻭﻣﻦ ﻫﺬﺍ ﻣﺎ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﳌﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ‬
‫ﻋﻠﻴﻪ ﺣﻠﺔ ﻭﻋﻠﻰ ﻏﻼﻣﻪ ﻣﺜﻠﻬﺎ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺫﻟﻚ ﻓﺬﻛﺮ ﺃﻧﻪ ﺳﺎﺏ ﺭﺟﻼ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻓﻌﲑﻩ ﺑﺄﻣﻪ ﻓﺄﺗﻰ ﺍﻟﺮﺟﻞ ﺍﻟﻨﱯ ‪ r‬ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻪ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪ r‬ﺇﻧﻚ ﺍﻣﺮﺅ ﻓﻴﻚ‬
‫)‪(2‬‬
‫ﺟﺎﻫﻠﻴﺔ ﻭﰲ ﺭﻭﺍﻳﺔ ﻗﻠﺖ‪ :‬ﻋﻠﻰ ﺳﺎﻋﱵ ﻫﺬﻩ ﻣﻦ ﻛﱪ ﺍﻟﺴﻦ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻫﻢ ﺇﺧﻮﺍﻧﻜﻢ ﻭﺧﻮﻟﻜﻢ‬
‫ﺟﻌﻠﻬﻢ ﺍﷲ ﲢﺖ ﺃﻳﺪﻳﻜﻢ ﻓﻤﻦ ﻛﺎﻥ ﺃﺧﻮﻩ ﲢﺖ ﻳﺪﻩ ﻓﻠﻴﻄﻌﻤﻪ ﳑﺎ ﻳﺄﻛﻞ ﻭﻟﻴﻠﺒﺴﻪ )‪ (3‬ﳑﺎ ﻳﻠﺒﺲ‪،‬‬
‫ﻭﻻ ﺗﻜﻠﻔﻮﻫﻢ ﻣﺎ ﻳﻐﻠﺒﻬﻢ ﻓﺈﻥ ﻛﻠﻔﺘﻤﻮﻫﻢ ﻓﺄﻋﻴﻨﻮﻫﻢ ﻋﻠﻴﻪ { )‪. (4‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻬﻮ ﻣﺬﻣﻮﻡ؛ ﻷﻥ ﻗﻮﻟﻪ‪ :‬ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ‪ .‬ﺫﻡ‬
‫ﻟﺘﻠﻚ ﺍﳋﺼﻠﺔ‪ ،‬ﻓﻠﻮﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻳﻘﺘﻀﻲ ﺫﻡ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﳌﺎ ﺣﺼﻞ ﺑﻪ ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﺘﻌﻴﲑ ﺑﺎﻷﻧﺴﺎﺏ ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫)‪(5‬‬
‫ﻣﻊ ﻓﻀﻠﻪ ﻭﻋﻠﻤﻪ ﻭﺩﻳﻨﻪ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻪ ﺑﻌﺾ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﺍﳌﺴﻤﺎﺓ‬ ‫ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﺮﺟﻞ‬
‫ﲜﺎﻫﻠﻴﺔ ﻭﺑﻴﻬﻮﺩﻳﺔ )‪ (6‬ﻭﻧﺼﺮﺍﻧﻴﺔ )‪ (7‬ﻭﻻ ﻳﻮﺟﺐ ﺫﻟﻚ ﻛﻔﺮﻩ‪ ،‬ﻭﻻ ﻓﺴﻘﻪ‪.‬‬
‫)‪(1‬‬ ‫)‪(8‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫ﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ‬ ‫ﻭﺃﻳﻀﺎ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻧﺎﻓﻊ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﺍﳌﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ ﺍﻷﺳﺪﻱ ‪ ،‬ﺃﺣﺪ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ ،‬ﻛﻮﰲ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻣﻦ ﺣﻔﺎﻅ‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﻜﺜﺮﻳﻦ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻋﻤﺮ )‪ (١٢٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(١١٨ / ٦‬؛ ﻭﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٦٣ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (١٢٦٥‬ﻡ ‪.‬‬
‫)‪ (2‬ﰲ )ﺝ( ‪ :‬ﻭﺣﺮ ﻟﻜﻢ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪ .‬ﻭﻣﻌﲎ ﺧﻮﻟﻜﻢ ‪ :‬ﺃﻱ ﻋﺒﻴﺪﻛﻢ ﻭﺇﻣﺎﺋﻜﻢ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻳﻠﺒﺴﻪ ‪.‬‬
‫)‪ (4‬ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﳌﻌﺎﺻﻲ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٣٠‬‬
‫‪ ، (٨٤ / ١) ،‬ﻭﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٦٥ / ١٠) ، (٦٠٥٠‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺃﻟﻔﺎﻅ ﻭﺍﻟﺴﻴﺎﻕ ﻋﻤﺎ ﺳﺎﻗﻪ‬
‫ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺇﻃﻌﺎﻡ ﺍﳌﻤﻠﻮﻙ ﳑﺎ ﻳﺄﻛﻞ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (١٦٦١‬‬
‫‪ (١٢٨٣ -١٢٨٢‬ﻣﻦ ﻋﺪﺓ ﻃﺮﻕ ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻴﺎﻕ ﻋﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ‪ ،‬ﻟﻜﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ‬
‫ﺳﺎﻗﻬﺎ ﻫﻨﺎ ﻛﻠﻬﺎ ﻭﺭﺩﺕ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺑﺘﻔﺎﻭﺕ ﻳﺴﲑ ﰲ ﺍﻟﺴﻴﺎﻕ ‪.‬‬
‫)‪ (5‬ﻳﻌﲏ ﺑﻪ ﺍﳌﺴﻠﻢ ﻣﻄﻠﻘﺎ ‪ ،‬ﺭﺟﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ ﻟﻜﻨﻪ ﻗﺎﻝ ‪ :‬ﺍﻟﺮﺟﻞ ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻐﻠﻴﺐ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﻬﻮﺩﻳﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺑﻨﺼﺮﺍﻧﻴﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ‪ ،‬ﺃﻱ ‪) :‬ﻋﻦ( ﺑﺪﻝ )ﺍﺑﻦ( ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻫﻮ ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫‪٢٠٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺃﺑﻐﺾ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺛﻼﺛﺔ‪ :‬ﻣﻠﺤﺪ ﰲ ﺍﳊﺮﻡ‪،‬‬

‫ﻭﻣﺒﺘﻎ )‪ (3‬ﰲ ﺍﻹﺳﻼﻡ ﺳﻨﺔ ﺟﺎﻫﻠﻴﺔ‪ (4) ،‬ﻭﻣﻄﻠﺐ )‪ (5‬ﺩﻡ ﺍﻣﺮﺉ ﺑﻐﲑ ﺣﻖ ﻟﲑﻳﻖ ﺩﻣﻪ { )‪. (6‬‬
‫ﺍﻟﻔﺴﺎﺩ ﻭﺃﻧﻮﺍﻋﻪ‬
‫ﺃﺧﱪ ‪ r‬ﺃﻥ ﺃﺑﻐﺾ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻭﺫﻟﻚ؛ ﻷﻥ ﺍﻟﻔﺴﺎﺩ ﺇﻣﺎ ﰲ ﺍﻟﺪﻳﻦ ﻭﺇﻣﺎ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺄﻋﻈﻢ ﻓﺴﺎﺩ ﺍﻟﺪﻧﻴﺎ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ ﺑﻐﲑ ﺍﳊﻖ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ ﺑﻌﺪ ﺃﻋﻈﻢ‬
‫ﻓﺴﺎﺩ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻜﻔﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﻓﺴﺎﺩ ﺍﻟﺪﻳﻦ ﻓﻨﻮﻋﺎﻥ‪ :‬ﻧﻮﻉ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﻧﻮﻉ ﻳﺘﻌﻠﻖ ﲟﺤﻞ )‪ (7‬ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﻌﻤﻞ ﻓﻬﻮ ﺍﺑﺘﻐﺎﺀ ﺳﻨﺔ ﺍﳉﺎﻫﻠﻴﺔ )‪. (8‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﲟﺤﻞ ﺍﻟﻌﻤﻞ ﻓﺎﻹﳊﺎﺩ ﰲ ﺍﳊﺮﻡ؛ ﻷﻥ ﺃﻋﻈﻢ ﳏﺎﻝ ﺍﻟﻌﻤﻞ ﺍﳊﺮﻡ )‪ (9‬ﻭﺍﻧﺘﻬﺎﻙ‬
‫ﺣﺮﻣﺔ ﺍﶈﻞ ﺍﳌﻜﺎﱐ ﺃﻋﻈﻢ ﻣﻦ ﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﺍﶈﻞ ﺍﻟﺰﻣﺎﱐ ﻭﳍﺬﺍ ﺣﺮﻡ ﻣﻦ ﺗﻨﺎﻭﻝ ﺍﳌﺒﺎﺣﺎﺕ ﻭﻣﻦ‬
‫ﺍﻟﺼﻴﺪ ﻭﺍﻟﻨﺒﺎﺕ ﰲ ﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ ﻣﺎ ﱂ ﳛﺮﻡ ﻣﺜﻠﻪ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻧﺎﻓﻊ ﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻧﻮﻓﻞ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺛﻘﺔ ﻓﺎﺿﻞ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٩٩‬ﻫـ(‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٩٥ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(١٦‬؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪.(٢٠٧ -٢٠٥ / ٥‬‬
‫)‪ (2‬ﺍﻹﳊﺎﺩ ‪ :‬ﺍﳌﻴﻞ ﻋﻦ ﺍﻟﻘﺼﺪ ‪ ،‬ﻭﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳊﻖ ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪ :‬ﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﺍﳊﺮﻡ ﺳﻮﺍﺀ ﺑﻔﻌﻞ ﺍﳌﻌﺎﺻﻲ‬
‫ﻭﺍﺭﺗﻜﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﺃﻭ ﺑﺈﻳﺬﺍﺀ ﺍﻟﻨﺎﺱ ﺃﻭ ﻗﺘﻠﻬﻢ ‪ ،‬ﺃﻭ ﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺎ‪‬ﻢ ﻭﺃﻣﻨﻬﻢ ‪ ،‬ﺃﻭ ﺑﻔﻌﻞ ﻣﺎ ﺧﺺ ﺍﷲ ﺍﳊﺮﻡ ﺑﺎﻟﻨﻬﻲ‬
‫ﻋﻨﻪ ﻓﻴﻪ ﻣﻦ ﲢﺮﱘ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﻭﻋﻀﺪ ﺍﻟﺸﺠﺮ ﺑﻪ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻣﺒﺘﺪﻉ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﻁ( ‪ :‬ﺍﻟﺴﻨﺔ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﻭﻣﻄﻴﻞ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﻄﻞ ‪ .‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﺍﳌﺆﻟﻒ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﻠﻢ ‪ ،‬ﻭﱂ ﺃﺟﺪﻩ ﻓﻴﻪ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ‪ ،‬ﻭﺇﳕﺎ ﻭﺟﺪﺗﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ‬
‫‪‬ﺬﺍ ﺍﻟﺴﻨﺪ ﻭ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺳﺎﻗﻪ ﻫﻨﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻃﻠﺐ ﺩﻡ ﺍﻣﺮﺉ ‪:‬‬
‫ﺑﻐﲑ ﺣﻖ ‪ ،‬ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢١٠ / ١٢) ، (٦٨٨٢‬ﻭﻓﻴﻪ ‪ :‬ﻟﻴﻬﺮﻳﻖ ‪ ،‬ﺑﺪﻝ ‪ :‬ﻟﲑﻳﻖ ‪ ،‬ﻭﳘﺎ ﲟﻌﲎ‬
‫ﻭﺍﺣﺪ ‪.‬‬
‫)‪ (7‬ﺃﻱ ﻣﻜﺎﻥ ﺍﻟﻌﻤﻞ ‪ :‬ﻛﺎﳊﺮﻡ ‪ ،‬ﻭﺍﳌﺴﺎﺟﺪ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ ﻁ( ‪ :‬ﺍﻟﺴﻨﺔ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﺍﳊﺮﻡ ‪.‬‬

‫‪٢٠٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺣﺮﻣﺔ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ ﺑﺎﻗﻴﺔ ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﲞﻼﻑ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻓﻠﻬﺬﺍ ﻭﺍﷲ ﺃﻋﻠﻢ ﺫﻛﺮ ‪ r‬ﺍﻹﳊﺎﺩ ﰲ ﺍﳊﺮﻡ ﻭﺍﺑﺘﻐﺎﺀ ﺳﻨﺔ‬
‫ﺟﺎﻫﻠﻴﺔ )‪. (1‬‬
‫)‪(3‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ )‪ (2‬ﺃﻥ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻣﻦ ﺍﺑﺘﻐﻰ ﰲ ﺍﻹﺳﻼﻡ ﺳﻨﺔ ﺟﺎﻫﻠﻴﺔ ﻓﺴﻮﺍﺀ ﻗﻴﻞ‪:‬ﻣﺘﺒﻊ‬
‫ﺃﻭ ﻣﺒﺘﻎ‪ ،‬ﻓﺈﻥ ﺍﻻﺑﺘﻐﺎﺀ ﻫﻮ ﺍﻟﻄﻠﺐ )‪ (4‬ﻭﺍﻹﺭﺍﺩﺓ ﻓﻜﻞ ﻣﻦ ﺃﺭﺍﺩ ﰲ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﻌﻤﻞ ﺑﺸﻲﺀ ﻣﻦ‬
‫ﺳﻨﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺩﺧﻞ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻛﻞ ﻋﺎﺩﺓ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﺍﻟﺴﻨﺔ ﻫﻲ ﺍﻟﻌﺎﺩﺓ ﻭﻫﻲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﺗﺘﻜﺮﺭ‬
‫‪öNä3Î=ö6s% `ÏB ôMn=yz ô‰s%‬‬ ‫ﳑﺎ ﻳﻌﺪﻭﻧﻪ ﻋﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﻻ ﻳﻌﺪﻭﻧﻪ ﻋﺒﺎﺩﺓ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬ ‫)‪(5‬‬
‫ﻟﻨﻮﻉ ﺍﻟﻨﺎﺱ‬
‫)‪(8) (7‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ {‬ ‫)‪(6‬‬
‫™‪{ ÇÚö‘F{$# ’Îû (#r玕šsù ×ûsöß‬‬
‫ﻭﺍﻻﺗﺒﺎﻉ ﻫﻮ ﺍﻻﻗﺘﻔﺎﺀ ﻭﺍﻻﺳﺘﻨﺎﻥ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺑﺸﻲﺀ ﻣﻦ ﺳﻨﻨﻬﻢ ﻓﻘﺪ ﺍﺗﺒﻊ )‪ (9‬ﺳﻨﺔ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫)‪(10‬‬
‫ﻧﺺ ﻋﺎﻡ ﻳﻮﺟﺐ ﲢﺮﱘ ﻣﺘﺎﺑﻌﺔ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺳﻨﻦ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻭﻏﲑ ﺃﻋﻴﺎﺩﻫﻢ‬
‫ﻭﻟﻔﻆ ﺍﳉﺎﻫﻠﻴﺔ ﻗﺪ ﻳﻜﻮﻥ ﺍﲰﺎ ﻟﻠﺤﺎﻝ ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﲰﺎ ﻟﺬﻱ‬
‫ﺍﳊﺎﻝ‪.‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻥ ﻣﻦ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﺒﺘﻎ ﺃﻭ ﻏﲑ ﻣﺒﺘﻎ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺒﺘﻐﻴﺎ ﺃﻭ ﻏﲑ ﻣﺒﺘﻎ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺍﳌﻄﻠﻮﺏ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﺗﺘﻜﺮﺭ ﻟﺘﺘﺴﻊ ﻷﻧﻮﺍﻉ ﺍﻟﻨﺎﺱ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٣٧‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (٦٨٨٩‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٦٩‬ﺃﲪﺪ )‪. (٨٤/٣‬‬
‫)‪ (8‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ ‪ ،‬ﺭﺍﺟﻊ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ‪ :‬ﺗﺒﻊ ‪.‬‬
‫)‪ (10‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﳛﺎﻭﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﺇﺣﻴﺎﺀﻩ ﻣﻦ ﺃﻣﻮﺭ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺬﻱ ﻳﻌﺘﺰ ﺑﻪ ‪ ،‬ﻛﺈﺣﻴﺎﺀ ﺍﺳﻢ‬
‫ﻋﻜﺎﻅ ‪ :‬ﻭﻫﻮ ﺳﻮﻕ ﻣﻦ ﺃﺳﻮﺍﻕ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ‪ :‬ﻭﻫﻲ ﻣﻦ ﻣﻨﺘﺪﻳﺎﺕ ﻗﺮﻳﺶ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬

‫‪٢١٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻤﻦ ﺍﻷﻭﻝ ﻗﻮﻝ )‪ (1‬ﺍﻟﻨﱯ ‪ r‬ﻷﰊ ﺫﺭ ‪ } t‬ﺇﻧﻚ ﺍﻣﺮﺅ ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ { )‪. (3) (2‬‬
‫ﻭﻗﻮﻝ ﻋﻤﺮ‪ :‬ﺇﱐ ﻧﺬﺭﺕ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻥ ﺃﻋﺘﻜﻒ ﻟﻴﻠﺔ )‪ (4‬ﻭﻗﻮﻝ ﻋﺎﺋﺸﺔ‪ :‬ﻛﺎﻥ ﺍﻟﻨﻜﺎﺡ ﰲ‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺃﻱ ﰲ‬ ‫ﻭﺷﺮ‬ ‫ﻭﻗﻮﳍﻢ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﻨﺎ ﰲ ﺟﺎﻫﻠﻴﺔ‬ ‫ﺍﳉﺎﻫﻠﻴﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﳓﺎﺀ‬
‫ﺣﺎﻝ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﺃﻭ ﻃﺮﻳﻘﺔ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﺃﻭ ﻋﺎﺩﺓ ﺟﺎﻫﻠﻴﺔ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﻥ )‪ (8‬ﺍﳉﺎﻫﻠﻴﺔ ﻭﺇﻥ ﻛﺎﻧﺖ )‪ (9‬ﰲ ﺍﻷﺻﻞ ﺻﻔﺔ‪ ،‬ﻟﻜﻨﻪ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺣﱴ ﺻﺎﺭ‬
‫ﺍﲰﺎ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻗﺮﻳﺐ ﻣﻦ ﻣﻌﲎ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﺘﻘﻮﻝ ﻃﺎﺋﻔﺔ ﺟﺎﻫﻠﻴﺔ ﻭﺷﺎﻋﺮ ﺟﺎﻫﻠﻲ‪،‬‬
‫ﻭﺫﻟﻚ ﻧﺴﺒﺔ ﺇﱃ ﺍﳉﻬﻞ ﺍﻟﺬﻱ ﻫﻮ ﻋﺪﻡ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺍﺗﺒﺎﻉ ﺍﻟﻌﻠﻢ ﻓﺈﻥ ﻣﻦ ﱂ ﻳﻌﻠﻢ ﺍﳊﻖ‪ ،‬ﻓﻬﻮ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ )‪ ، (٣٠‬ﻣﺴﻠﻢ ﺍﻷﳝﺎﻥ )‪ ، (١٦٦١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (٥١٥٧‬ﺃﲪﺪ )‪. (١٦١/٥‬‬
‫)‪ (3‬ﻣﺮ ﺍﳊﺪﻳﺚ )ﺹ ‪. (٢٣٥‬‬
‫)‪ (4‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ ،‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺑﺄﻧﻪ‬
‫ﻗﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺇﱐ ﻧﺬﺭﺕ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻥ ﺃﻋﺘﻜﻒ ﻟﻴﻠﺔ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺃﻭﻑ ﻧﺬﺭﻙ " ﻓﺎﻋﺘﻜﻒ ﻟﻴﻠﺔ ‪ .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻋﺘﻜﺎﻑ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺮ ﻋﻠﻴﻪ ﺇﺫﺍ ﺍﻋﺘﻜﻒ‬
‫ﺻﻮﻣﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠٤٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٢٨٤ / ٤‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺃﻳﻀﺎ ﰲ ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ )‪(٢٠٤٣‬‬
‫ﲢﺖ ﺑﺎﺏ ‪ :‬ﺇﺫﺍ ﻧﺬﺭ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻥ ﻳﻌﺘﻜﻒ ‪ ،‬ﰒ ﺃﺳﻠﻢ ‪ .‬ﺑﺴﻴﺎﻕ ﺁﺧﺮ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﻧﺬﺭ‬
‫ﺍﻟﻜﺎﻓﺮ ﻭﻣﺎ ﻳﻔﻌﻞ ﻓﻴﻪ ﺇﺫﺍ ﺃﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (١٢٧٧ / ٣) ، (١٦٥٦‬‬
‫)‪ (5‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻭﺭﺩ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﰊ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺃﻭﻟﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ‪ ،‬ﺃﻥ ﻋﺎﺋﺸﺔ‬
‫ﺯﻭﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﺧﱪﺗﻪ ‪ :‬ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﳓﺎﺀ ‪ . .‬ﺍﱁ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻓﻴﻪ ‪" :‬‬
‫ﻓﻠﻤﺎ ﺑﻌﺚ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺎﳊﻖ ﻫﺪﻡ ﻧﻜﺎﺡ ﺍﳉﺎﻫﻠﻴﺔ ﻛﻠﻪ ﺇﻻ ﻧﻜﺎﺡ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ " ‪ .‬ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﻻ ﻧﻜﺎﺡ ﺇﻻ ﺑﻮﱄ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٥١٢٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪١٨٣ ، (١٨٢ / ٩‬؛‬
‫ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻼﻕ ‪ ،‬ﺑﺎﺏ ﰲ ﻭﺟﻮﻩ ﺍﻟﻨﻜﺎﺡ ﺍﻟﱵ ﻛﺎﻥ ﻳﺘﻨﺎﻛﺢ ‪‬ﺎ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٢٢٧٢‬‬
‫)‪. (٧٠٢ / ٢‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫)‪ (7‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﲨﺎﻋﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٧٠٨٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٢٥ / ١٣‬ﻋﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺴﺄﻟﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ﻋﻦ ﺍﳋﲑ ‪. .‬‬
‫ﺍﱁ ﺍﳊﺪﻳﺚ ‪ .‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﻣﻼﺯﻣﺔ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ‪ . .‬ﺍﱁ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (١٨٤٧‬‬
‫)‪. (١٤٧٦ ، ١٤٧٥ / ٣‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﻥ ﻟﻔﻆ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ( ‪ :‬ﻛﺎﻧﺖ ‪ .‬ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ :‬ﻛﺎﻥ ‪.‬‬

‫‪٢١١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺟﺎﻫﻞ ﺟﻬﻼ ﺑﺴﻴﻄﺎ‪ ،‬ﻓﺈﻥ ﺍﻋﺘﻘﺪ ﺧﻼﻓﻪ‪ ،‬ﻓﻬﻮ ﺟﺎﻫﻞ ﺟﻬﻼ ﻣﺮﻛﺒﺎ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﺧﻼﻑ ﺍﳊﻖ‬
‫‪šcqè=Îg»yfø9$# ãNßgt6sÛ%s{ #sŒÎ)ur‬‬ ‫ﻋﺎﳌﺎ ﺑﺎﳊﻖ‪ ،‬ﺃﻭ ﻏﲑ ﻋﺎﱂ ﻓﻬﻮ ﺟﺎﻫﻞ ﺃﻳﻀﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫ﻭﻻ‬ ‫)‪(2‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻛﻢ ﺻﺎﺋﻤﺎ ﻓﻼ ﻳﺮﻓﺚ‬ ‫)‪(1‬‬
‫‪{ ÇÏÌÈ‬‬ ‫‪$VJ»n=y™ (#qä9$s%‬‬

‫ﳚﻬﻞ { )‪. (3‬‬

‫ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻝ ﺑﻌﺾ ﺷﻌﺮﺍﺀ )‪ (4‬ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻓﻨﺠﻬﻞ ﻓـﻮﻕ ﺟﻬـﻞ ﺍﳉﺎﻫﻠﻴﻨـﺎ )‪. (5‬‬ ‫ﺃﻻ ﻻ ﳚﻬﻠـــﻦ ﺃﺣـــﺪ ﻋﻠﻴﻨـــﺎ‬
‫ﻭﻫﺬﺍ ﻛﺜﲑ ﻭﻛﺬﻟﻚ ﻣﻦ ﻋﻤﻞ ﲞﻼﻑ ﺍﳊﻖ ﻓﻬﻮ ﺟﺎﻫﻞ ﻭﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﳐﺎﻟﻒ ﻟﻠﺤﻖ ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺃﺻﺤﺎﺏ‬ ‫)‪(6‬‬
‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪{ 7's#»ygpg¿2 uäþq•¡9$# tbqè=yJ÷ètƒ šúïÏ%©#Ï9 «!$# ’n?tã èpt/öq-G9$# $yJ¯RÎ) } :‬‬
‫ﳏﻤﺪ ‪ r‬ﻛﻞ ﻣﻦ ﻋﻤﻞ ﺳﻮﺀﺍ ﻓﻬﻮ ﺟﺎﻫﻞ )‪. (8) (7‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٣‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻼ ﻳﺮﻓﺚ ﻭﻻ ﻳﻔﺴﻖ ﻭﻻ ﳚﻬﻞ ‪ .‬ﺑﺰﻳﺎﺩﺓ ‪ :‬ﻭﻻ ﻳﻔﺴﻖ ‪ ،‬ﻭﻟﻴﺴﺖ ﰲ ﻣﺴﻠﻢ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﻻ ﰲ ﺃﰊ‬
‫ﺩﺍﻭﺩ ‪.‬‬
‫)‪ (3‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪ .‬ﻓﻘﺪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﺍﻟﺼﻴﺎﻡ ﺟﻨﺔ ‪ ،‬ﻓﻼ ﻳﺮﻓﺚ ﻭﻻ ﳚﻬﻞ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪ ،‬ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻮﻡ ـ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٨٩٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (١٠٣ / ٤‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ﻟﻠﺼﺎﺋﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٨٠٦ / ٢) ، (١١٥١‬ﻭﻟﻔﻈﻪ ‪ " :‬ﺇﺫﺍ ﺃﺻﺒﺢ ﺃﺣﺪﻛﻢ ﻳﻮﻣﺎ‬
‫ﺻﺎﺋﻤﺎ ‪ ،‬ﻓﻼ ﻳﺮﻓﺚ ‪ ،‬ﻭﻻ ﳚﻬﻞ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪ .‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻭﻫﻮ ﻣﻄﺎﺑﻖ ﳌﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ ،‬ﻭﻟﻔﻈﻪ ‪" :‬‬
‫ﺍﻟﺼﻴﺎﻡ ﺟﻨﺔ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻛﻢ ﺻﺎﺋﻤﺎ ﻓﻼ ﻳﺮﻓﺚ ﻭﻻ ﳚﻬﻞ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺍﻟﻐﻴﺒﺔ ﻟﻠﺼﺎﺋﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٧٦٨ / ٢) ، (٢٣٦٣‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺸﻌﺮﺍﺀ ‪.‬‬
‫)‪ (5‬ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ ﻟﻌﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ ﺍﻟﺸﺎﻋﺮ ﺍﳉﺎﻫﻠﻲ ‪ ،‬ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﳌﻌﻠﻘﺎﺕ ﺍﻟﺴﺒﻊ ﺍﳌﺸﻬﻮﺭﺓ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻛﺘﺎﺏ ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﺴﺒﻊ ﻷﰊ ﺑﻜﺮ ﺍﻷﻧﺒﺎﺭﻱ )ﺹ ‪. (٤٢٦‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٧‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺯﺍﺩ ‪ :‬ﻭﺇﻥ ﻋﻠﻢ ﺃﻧﻪ ﳐﺎﻟﻒ ﻟﻠﺤﻖ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪ ، (٢٠٣ ، ٢٠٢ / ٤‬ﺣﻴﺚ ﺫﻛﺮ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﰲ ﺫﻟﻚ ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺆﻛﺪ‬
‫ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ‪.‬‬

‫‪٢١٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺮﺍﺳﺦ ﰲ ﺍﻟﻘﻠﺐ ﳝﺘﻨﻊ ﺃﻥ ﻳﺼﺪﺭ ﻣﻌﻪ ﻣﺎ ﳜﺎﻟﻔﻪ ﻣﻦ ﻗﻮﻝ‪ ،‬ﺃﻭ‬
‫ﻓﻌﻞ ﻓﻤﱴ ﺻﺪﺭ ﺧﻼﻓﻪ ﻓﻼ ﺑﺪ ﻣﻦ ﻏﻔﻠﺔ ﺍﻟﻘﻠﺐ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺿﻌﻔﻪ ﰲ ﺍﻟﻘﻠﺐ ﲟﻘﺎﻭﻣﺔ )‪ (1‬ﻣﺎ ﻳﻌﺎﺭﺿﻪ‬
‫ﻭﺗﻠﻚ ﺃﺣﻮﺍﻝ ﺗﻨﺎﻗﺾ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻠﻢ ﻓﻴﺼﲑ ﺟﻬﻼ ‪‬ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ )‪ (2‬ﺗﻌﺮﻑ ﺩﺧﻮﻝ ﺍﻷﻋﻤﺎﻝ ﰲ ﻣﺴﺘﺤﻖ )‪ (3‬ﺍﻹﳝﺎﻥ ﺣﻘﻴﻘﺔ ﻻ ﳎﺎﺯﺍ ﻭﺇﻥ ﱂ ﻳﻜﻦ‬
‫)‪(4‬‬
‫ﺧﺎﺭﺟﺎ ﻋﻦ ﺃﺻﻞ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ﻭﻛﺬﻟﻚ‬ ‫ﻛﻞ ﻣﻦ ﺗﺮﻙ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻛﺎﻓﺮﺍ‪ ،‬ﻭﻻ‬
‫ﺍﺳﻢ ﺍﻟﻌﻘﻞ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﲰﺎﺀ‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﺑﻜﻤﺎ‬ ‫ﻳﺴﻤﻲ ﺍﷲ ﺗﻌﺎﱃ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻣﻮﺗﻰ ﻭﻋﻤﻴﺎ ﻭﺻﻤﺎ‬ ‫ﻭﳍﺬﺍ‬
‫ﻭﺿﺎﻟﲔ ﻭﺟﺎﻫﻠﲔ‪ ،‬ﻭﻳﺼﻔﻬﻢ ﺑﺄ‪‬ﻢ ﻻ ﻳﻌﻘﻠﻮﻥ‪ ،‬ﻭﻻ ﻳﺴﻤﻌﻮﻥ‪.‬‬
‫)‪(7‬‬
‫ﺍﻟﻨﻬﻰ‪ ،‬ﻭﺃ‪‬ﻢ ﻣﻬﺘﺪﻭﻥ‪ ،‬ﻭﺃﻥ ﳍﻢ ﻧﻮﺭﺍ‪ ،‬ﻭﺃ‪‬ﻢ‬ ‫ﻭﻳﺼﻒ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻭﱄ ﺍﻷﻟﺒﺎﺏ ﻭﺃﻭﱄ‬
‫ﻳﺴﻤﻌﻮﻥ ﻭﻳﻌﻘﻠﻮﻥ‪.‬‬
‫)‪(8‬‬
‫ﻣﻨﺴﻮﺑﺔ ﺇﱃ‬ ‫ﻓﺈﺫﺍ ﺗﺒﲔ ﺫﻟﻚ ﻓﺎﻟﻨﺎﺱ ﻗﺒﻞ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻛﺎﻧﻮﺍ ﰲ ﺣﺎﻝ ﺟﺎﻫﻠﻴﺔ‬
‫ﺍﳉﻬﻞ‪ (9) ،‬ﻓﺈﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺇﳕﺎ ﺃﺣﺪﺛﻪ ﳍﻢ ﺟﺎﻫﻞ )‪ (10‬ﻭﺇﳕﺎ ﻳﻔﻌﻠﻪ‬
‫ﺟﺎﻫﻞ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﳜﺎﻟﻒ ﻣﺎ ﺟﺎﺀﺕ )‪ (11‬ﺑﻪ ﺍﳌﺮﺳﻠﻮﻥ ﻣﻦ ﻳﻬﻮﺩﻳﺔ ﻭﻧﺼﺮﺍﻧﻴﺔ ﻓﻬﻲ ﺟﺎﻫﻠﻴﺔ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﺿﻌﻒ ﺍﻟﻘﻠﺐ ﻋﻦ ﻣﻘﺎﻭﻣﺔ ﻣﺎ ﻳﻌﺎﺭﺿﻪ ‪ .‬ﻭﻗﺪ ﺃﲨﻌﺖ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻋﻠﻰ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﺇﻥ ﱂ ﻳﻜﻦ )ﺳﻄﺮ ﻭﺍﺣﺪ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ : :‬ﰲ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ‪.‬‬
‫)‪ (4‬ﻗﺪ ﻓﺼﻞ ﺍﳌﺆﻟﻒ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﺍﺳﺘﻮﻓﺎﻩ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻹﳝﺎﻥ( ﻓﻠﲑﺍﺟﻊ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﺧﺎﺭﺟﺎ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺃﲰﺎ ‪.‬‬
‫)‪ (6‬ﻭﺻﻤﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﻨﻬﻲ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺟﺎﻫﻠﻴﺔ ﺟﻬﻼﺀ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﳉﺎﻫﻞ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺟﻬﺎﻝ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺟﺎﺀ ﺑﻪ ‪.‬‬

‫‪٢١٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻗﺪ ﺗﻜﻮﻥ ﰲ ﻣﺼﺮ ﺩﻭﻥ‬ ‫ﻭﺗﻠﻚ ﻛﺎﻧﺖ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻓﺄﻣﺎ ﺑﻌﺪ ﻣﺒﻌﺚ )‪ (1‬ﺍﻟﺮﺳﻮﻝ ‪r‬‬
‫ﻣﺼﺮ ﻛﻤﺎ ﻫﻲ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺎﺭ ﻭﻗﺪ ﺗﻜﻮﻥ ﰲ ﺷﺨﺺ ﺩﻭﻥ ﺷﺨﺺ ﻛﺎﻟﺮﺟﻞ ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻢ‬
‫ﻓﺈﻧﻪ )‪ (3‬ﰲ ﺟﺎﻫﻠﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪.‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻣﻦ ﺃﻣﺘﻪ‬ ‫ﻓﺈﻧﻪ ﻻ ﺗﺰﺍﻝ‬ ‫ﻓﺄﻣﺎ ﰲ ﺯﻣﺎﻥ ﻣﻄﻠﻖ ﻓﻼ ﺟﺎﻫﻠﻴﺔ ﺑﻌﺪ ﻣﺒﻌﺚ ﳏﻤﺪ ‪r‬‬
‫ﻃﺎﺋﻔﺔ ﻇﺎﻫﺮﻳﻦ )‪ (6‬ﻋﻠﻰ ﺍﳊﻖ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪.‬‬
‫ﻭﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻘﻴﺪﺓ ﻗﺪ ﺗﻘﻮﻡ ﰲ ﺑﻌﺾ ﺩﻳﺎﺭ ﺍﳌﺴﻠﻤﲔ ﻭﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺷﺨﺎﺹ )‪ (7‬ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﻗﺎﻝ ﻷﰊ ﺫﺭ‪ } :‬ﺇﻧﻚ ﺍﻣﺮﺅ‬ ‫)‪(9) (8‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ‪ } r‬ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ {‬

‫ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ { )‪ (11) (10‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬

‫ﻓﻘﻮﻟﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻭﻣﺒﺘﻎ )‪ (12‬ﺍﻹﺳﻼﻡ ﺳﻨﺔ ﺟﺎﻫﻠﻴﺔ‪ .‬ﻳﻨﺪﺭﺝ )‪ (13‬ﻓﻴﻪ ﻛﻞ ﺟﺎﻫﻠﻴﺔ‬
‫)‪(1‬‬ ‫)‪(14‬‬
‫ﺃﻭ ﻭﺛﻨﻴﺔ‪ ،‬ﺃﻭ‬ ‫ﻣﻘﻴﺪﺓ ﻳﻬﻮﺩﻳﺔ‪ ،‬ﺃﻭ ﻧﺼﺮﺍﻧﻴﺔ‪ ،‬ﺃﻭ ﳎﻮﺳﻴﺔ‪ ،‬ﺃﻭ ﺻﺎﺑﺌﺔ‬ ‫ﻣﻄﻠﻘﺔ‪ ،‬ﺃﻭ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺄﻣﺎ ﺑﻌﺪ ﻣﺎ ﺑﻌﺚ ﺍﷲ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﰲ )ﻁ( ‪ :‬ﻓﺎﳉﺎﻫﻠﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻗﺪ ﺗﻜﻮﻥ ﰲ ﻣﺼﺮ ﺩﻭﻥ ﻣﺼﺮ ‪ ،‬ﻛﻤﺎ ﻫﻲ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺎﺭ ‪ . .‬ﺍﱁ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﰲ ﺟﺎﻫﻠﻴﺔ ‪.‬‬
‫)‪ (4‬ﻭﻋﻠﻴﻪ ‪ :‬ﻓﺈﻥ ﺇﻃﻼﻕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻋﻤﻮﻣﺎ ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺑﻠﺪ ﻣﻦ ﺑﻠﺪﺍ‪‬ﻢ ﺃﻭ ﳎﺘﻤﻊ ﻣﻦ ﳎﺘﻤﻌﺎ‪‬ﻢ ﺩﻭﻥ ﺗﻘﻴﻴﺪﻩ‬
‫ﲝﺎﻟﺔ ‪ ،‬ﺃﻭ ﻋﻤﻞ ‪ ،‬ﺃﻭ ﺗﺼﺮﻑ ‪ ،‬ﺃﻭ ﺷﺨﺺ ﻣﻌﲔ ‪ :‬ﻳﻌﺘﱪ ﺧﻄﺄ ﻭﺗﺴﺎﻫﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺤﺎﺷﺎﻩ ﺍﳌﺴﻠﻢ ‪ ،‬ﻭﻣﺎ ﻧﺰﻉ ﺇﻟﻴﻪ ﺑﻌﺾ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﳌﻔﻜﺮﻳﻦ ﻣﻦ ﺇﻃﻼﻕ ﻋﺒﺎﺭﺍﺕ ﺍ‪‬ﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭ ﺑﻌﻀﻬﺎ ‪ -‬ﺩﻭﻥ ﺗﻘﻴﻴﺪ ﺃﻭ‬
‫ﲣﺼﻴﺺ ﳌﻦ ﻳﺴﺘﺤﻖ ﺫﻟﻚ ﺷﺮﻋﺎ ‪ -‬ﻓﺈﻧﻪ ‪‬ﺞ ﻏﲑ ﺳﻠﻴﻢ ﻭﳜﺎﻟﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻻ ﻳﺰﺍﻝ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻇﺎﻫﺮﻭﻥ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫)‪ (8‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٣٤‬ﺃﲪﺪ )‪. (٣٤٣/٥‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ )‪. (٢٣٤ / ١‬‬
‫)‪ (10‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ )‪ ، (٣٠‬ﻣﺴﻠﻢ ﺍﻷﳝﺎﻥ )‪ ، (١٦٦١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (٥١٥٧‬ﺃﲪﺪ )‪. (١٦١/٥‬‬
‫)‪ (11‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ )‪. (٢٣٦ / ١‬‬
‫)‪ (12‬ﰲ )ﺏ( ‪ :‬ﻭﻣﺘﺒﻊ ‪.‬‬
‫)‪ (13‬ﰲ )ﺝ ﺩ( ‪ :‬ﺗﻨﺪﺭﺝ ‪.‬‬
‫)‪ (14‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﻏﲑ ﻣﻘﻴﺪﺓ ‪ .‬ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺑﻪ ﺍﳌﻌﲎ ‪.‬‬

‫‪٢١٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺑﻌﻀﻪ‪ ،‬ﺃﻭ ﻣﻨﺘﺰﻋﺔ ﻣﻦ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻠﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺈ‪‬ﺎ ﲨﻴﻌﻬﺎ‬ ‫ﻣﺮﻛﺒﺔ‬
‫)‪(4‬‬
‫ﻭﻣﻨﺴﻮﺧﻬﺎ ﺻﺎﺭﺕ ﺟﺎﻫﻠﻴﺔ ﲟﺒﻌﺚ ﳏﻤﺪ ‪ r‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻔﻆ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﻘﺎﻝ‬ ‫ﻣﺒﺘﺪﻋﻬﺎ‬
‫ﻏﺎﻟﺒﺎ ﺇﻻ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻌﺮﺏ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﺍﳌﻌﲎ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻧﺎﻓﻊ )‪ (5‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ )‪ } (6‬ﺃﻥ ﺍﻟﻨﺎﺱ ﻧﺰﻟﻮﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻋﻠﻰ ﺍﳊﺠﺮ ﺃﺭﺽ ﲦﻮﺩ ﻓﺎﺳﺘﻘﻮﺍ ﻣﻦ ﺁﺑﺎﺭﻫﺎ ﻭﻋﺠﻨﻮﺍ ﺑﻪ ﺍﻟﻌﺠﲔ ﻓﺄﻣﺮﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻥ‬
‫ﻳﻬﺮﻳﻘﻮﺍ ﻣﺎ ﺍﺳﺘﻘﻮﺍ ﻭﻳﻌﻠﻔﻮﺍ ﺍﻹﺑﻞ ﺍﻟﻌﺠﲔ ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺴﺘﻘﻮﺍ ﻣﻦ ﺍﻟﺒﺌﺮ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺮﺩﻫﺎ‬
‫ﺍﻟﻨﺎﻗﺔ { )‪. (8) (7‬‬

‫ﻭﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﻳﻨﺎﺭ )‪ (9‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ } :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﳌﺎ ﻧﺰﻝ ﺍﳊﺠﺮ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﺃﻣﺮﻫﻢ ﺃﻥ ﻻ ﻳﺸﺮﺑﻮﺍ ﻣﻦ ﺑﺌﺂﺭﻫﺎ )‪ (10‬ﻭﻻ ﻳﺴﺘﻘﻮﺍ ﻣﻨﻬﺎ ﻓﻘﺎﻟﻮﺍ‪:‬‬

‫)‪ (1‬ﰲ )ﺩ( ‪ :‬ﺃﻭ ﺻﺎﺑﺌﻴﺔ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﺷﺮﻛﻴﺔ ‪ .‬ﻭﰲ )ﺝ ﺩ( ‪ :‬ﺃﻭ ﻣﺸﺮﻛﻴﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﲨﻴﻌﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺃﻭ ﻣﻨﺴﻮﺧﻬﺎ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﻧﺎﻓﻊ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ ،‬ﺛﻘﺔ ﺛﺒﺖ ﻓﻘﻴﻪ ‪ ،‬ﻗﺎﻝ ﺑﻌﺾ ﺍﶈﺪﺛﲔ ﻭﻣﻨﻬﻢ ﺍﻟﺒﺨﺎﺭﻱ ‪:‬‬
‫ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ ‪ :‬ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﺑﻌﺜﻪ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﳌﺼﺮ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪١١٧‬‬
‫ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٩٦ / ٢‬ﺕ ‪(٣٠‬؛ ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (٣١٩ / ٩‬‬
‫)‪ (6‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑﻦ ﻧﻔﻴﻞ ﺍﻟﻘﺮﺷﻲ ﺍﻟﻌﺪﻭﻱ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ﺛﻼﺙ ﻣﻦ ﺍﻟﺒﻌﺜﺔ ﻭﻫﺎﺟﺮ‬
‫ﻟﻠﻤﺪﻳﻨﺔ ﻭﻫﻮ ﺍﺑﻦ ﻋﺸﺮ ‪ ،‬ﻭﺃﺳﻠﻢ ﻣﻊ ﺃﺑﻴﻪ ‪ ،‬ﻋﺮﺽ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺑﺪﺭ ‪ ،‬ﰒ ﺃﺣﺪ‬
‫ﻓﺎﺳﺘﺼﻐﺮﻩ ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﰲ ﺍﳋﻨﺪﻕ ‪ ،‬ﻭﺍﺷﺘﻬﺮﺑﺎﻟﻮﺭﻉ ﻭﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﻛﺎﻥ ﳑﻦ ﺍﻋﺘﺰﻝ ﺍﻟﻔﺘﻨﺔ ﺑﻌﺪ ﻣﻘﺘﻞ ﻋﺜﻤﺎﻧﺘﻮﰲ ﺳﻨﺔ‬
‫)‪ ٧٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣٥٠ -٣٤٧ / ٢‬ﺕ ‪. (٤٨٣٤‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (٣١٩٩‬ﺃﲪﺪ )‪. (١١٧/٢‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻫﻨﺎ ﻟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ‪ ،‬ﺑﺎﺏ ﻻ ﺗﺪﺧﻠﻮﺍ ﻣﺴﺎﻛﻦ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪. (٢٢٨٦ / ٤) ، (٢٩٨١‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻟﻌﺪﻭﻱ ‪ -‬ﻣﻮﻻﻫﻢ ‪ -‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪ ١٢٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤١٣ / ١‬ﺕ ‪(٢٨٤‬‬
‫‪.‬‬
‫)‪ (10‬ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻣﻦ ﺑﺌﺮﻫﺎ ‪ .‬ﻭﻏﻲ )ﺃ( ‪ :‬ﺃﺑﻴﺎﺭﻫﺎ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﺁﺑﺎﺭﻫﺎ ‪.‬‬

‫‪٢١٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺪ ﻋﺠﻨﺎ ﻣﻨﻬﺎ ﻭﺍﺳﺘﻘﻴﻨﺎ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻳﻄﺮﺣﻮﺍ ﺫﻟﻚ ﺍﻟﻌﺠﲔ‪ ،‬ﻭﻳﻬﺮﻳﻘﻮﺍ ﺫﻟﻚ‬
‫ﺍﳌﺎﺀ { )‪. (1‬‬

‫ﻭﰲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ )‪ (2‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﳌﺎ ﻣﺮ ﺑﺎﳊﺠﺮ‪ } :‬ﻻ ﺗﺪﺧﻠﻮﺍ ﻋﻠﻰ ﻫﺆﻻﺀ‬
‫ﺍﳌﻌﺬﺑﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺑﺎﻛﲔ ﻓﺈﻥ ﱂ ﺗﻜﻮﻧﻮﺍ ﺑﺎﻛﲔ ﻓﻼ ﺗﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺼﻴﺒﻜﻢ ﻣﺎ‬
‫ﺃﺻﺎ‪‬ﻢ { )‪. (4) (3‬‬
‫)‪(5‬‬
‫ﺍﷲ ‪ r‬ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺃﻣﺎﻛﻦ ﺍﳌﻌﺬﺑﲔ ﺇﻻ ﻣﻊ ﺍﻟﺒﻜﺎﺀ‪ ،‬ﺧﺸﻴﺔ ﺃﻥ‬ ‫ﻓﻨﻬﻰ ﺭﺳﻮﻝ‬
‫ﻳﺼﻴﺐ ﺍﻟﺪﺍﺧﻞ ﻣﺎ ﺃﺻﺎ‪‬ﻢ ﻭ‪‬ﻰ ﻋﻦ ﺍﻻﻧﺘﻔﺎﻉ ﲟﻴﺎﻫﻬﻢ ﺣﱴ ﺃﻣﺮﻫﻢ ﻣﻊ ﺣﺎﺟﺘﻬﻢ ﰲ ﺗﻠﻚ‬
‫ﺍﻟﻐﺰﻭﺓ )‪ (6‬ﻭﻫﻲ ﺃﺷﺪ ﻏﺰﻭﺓ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻌﻠﻔﻮﺍ ﺍﻟﻨﻮﺍﺿﺢ )‪ (7‬ﺑﻌﺠﲔ ﻣﺎﺋﻬﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻳﻀﺎ ﺭﻭﻱ ﻋﻨﻪ ‪ r‬ﺃﻧﻪ } ‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺃﻣﺎﻛﻦ ﺍﻟﻌﺬﺍﺏ { ﻓﺮﻭﻯ ﺃﺑﻮ‬
‫)‪(2‬‬ ‫)‪(1‬‬ ‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻭﳛﲕ ﺑﻦ‬ ‫ﺣﺪﺛﲏ ﺍﺑﻦ ﳍﻴﻌﺔ‬ ‫ﺍﺑﻦ ﻭﻫﺐ‬ ‫ﺃﺧﱪﻧﺎ‬ ‫ﺩﺍﻭﺩ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ٣٠ :‬ﻭﺇﱃ ﲦﻮﺩ ﺃﺧﺎﻫﻢ ﺻﺎﳊﺎ ‪ . . ٣٠‬ﺍﱁ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٣٧٨‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٣٧٨ / ٦‬ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٣٧٩‬ﰲ ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﻭﰲ )ﺃ( ‪ :‬ﻭﰲ ﺣﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺃﻱ ﺃﺳﻘﻂ ‪ :‬ﺟﺎﺑﺮ ‪.‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٣‬ﻣﺴﻠﻢ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ )‪ ، (٢٩٨٠‬ﺃﲪﺪ )‪. (١١٧/٢‬‬
‫)‪ (4‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪ ٣٠ :‬ﻭﺇﱃ ﲦﻮﺩ ﺃﺧﺎﻫﻢ ﺻﺎﳊﺎ ‪ . . ٣٠‬ﺍﱁ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٣٨٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٣٧٩ ، ٣٧٨ / ٦‬‬
‫‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ‪ ،‬ﺑﺎﺏ ﻻ ﺗﺪﺧﻠﻮﺍ ﻣﺴﺎﻛﻦ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺑﺎﻛﲔ‬
‫‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٢٢٨٥ / ٤) ، (٢٩٨٠‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻓﻨﻬﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻫﻲ ﻏﺰﻭﺓ ﺍﻟﻌﺴﺮﺓ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻨﻮﺍﺿﺞ ‪ ،‬ﻭﻫﻮ ﺗﺼﺤﻴﻒ ‪ .‬ﻭﺍﻟﻨﻮﺍﺿﺢ ‪ :‬ﻫﻲ ﺍﻹﺑﻞ ﺍﻟﱵ ﻳﺴﺘﻘﻰ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﺳﻌﺪ ﺍﳌﻬﺮﻱ ‪ ،‬ﺃﺑﻮ ﺍﻟﺮﺑﻴﻊ ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻔﻘﻪ ﻭﺍﻟﺰﻫﺪ ‪ ،‬ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ ‪،‬‬
‫ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٥٣‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ ١٧٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٨٧ ، ١٧٦ / ٤‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٣١٧‬ﺱ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﺃﻧﺒﺄﻧﺎ ‪.‬‬

‫‪٢١٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬

‫ﺃﻥ ﻋﻠﻴﺎ ‪ t‬ﻣﺮ ﺑﺒﺎﺑﻞ‬ ‫ﺍﳌﺮﺍﺩﻱ ﻋﻦ ﺃﰊ ﺻﺎﱀ ﺍﻟﻐﻔﺎﺭﻱ‬ ‫ﻋﻦ ﻋﻤﺎﺭ ﺑﻦ ﺳﻌﺪ‬ ‫ﺃﺯﻫﺮ‬
‫ﻭﻫﻮ ﻳﺴﲑ‪ ،‬ﻓﺠﺎﺀﻩ ﺍﳌﺆﺫﻥ ﻳﺆﺫﻧﻪ ﺑﺼﻼﺓ ﺍﻟﻌﺼﺮ ﻓﻠﻤﺎ ﺑﺮﺯ ﻣﻨﻬﺎ‪ ،‬ﺃﻣﺮ ﺍﳌﺆﺫﻥ ﻓﺄﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻓﻠﻤﺎ‬
‫ﻓﺮﻍ ﻗﺎﻝ‪ } :‬ﺇﻥ ﺣﱯ )‪ (6‬ﺍﻟﻨﱯ )‪ r (7‬ﺎﱐ ﺃﻥ ﺃﺻﻠﻲ ﰲ ﺍﳌﻘﱪﺓ‪ ،‬ﻭ‪‬ﺎﱐ ﺃﻥ ﺃﺻﻠﻲ ﰲ ﺃﺭﺽ‬

‫ﺑﺎﺑﻞ؛ ﻓﺈ‪‬ﺎ ﻣﻠﻌﻮﻧﺔ { )‪. (8‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻘﺮﺷﻲ ‪ -‬ﻣﻮﻻﻫﻢ‪ -‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﻗﺎﻝ ﺃﲪﺪ ‪ " :‬ﻛﺎﻥ ﺍﺑﻦ‬
‫ﻭﻫﺐ ﻟﻪ ﻋﻘﻞ ﻭﺩﻳﻦ ﻭﺻﻼﺡ " ‪ ،‬ﻛﻤﺎ ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻌﺠﻠﻲ ﻭﺍﳋﻠﻴﻠﻲ ﻭﻏﲑﻫﻢ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ‪ " :‬ﻭﻛﺎﻥ‬
‫ﻛﺜﲑ ﺍﻟﻌﻠﻢ ﺛﻘﺔ ﻓﻴﻤﺎ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ‪ ،‬ﻭﻛﺎﻥ ﻳﺪﻟﺲ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٩٧‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ ١٢٥‬ﻫـ(‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٧٤ -٧١ / ٦‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (١٤٠‬ﻉ؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪/ ٧‬‬
‫‪. (٥١٨‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳍﻴﻌﺔ ﺑﻦ ﻋﻘﺒﺔ ﺑﻦ ﻓﺮﻋﺎﻥ ﺍﳊﻀﺮﻣﻲ ﺍﳌﺼﺮﻱ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗﻮﺛﻴﻘﻪ ﻭﺗﻀﻌﻴﻔﻪ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ‬
‫ﺧﻼﺻﺘﻪ ‪ :‬ﺃﻥ ﺍﺑﻦ ﳍﻴﻌﺔ ﺛﻘﺔ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻟﻜﻨﻪ ﻻ ﻳﻀﺒﻂ ‪ ،‬ﻭﰲ ﺁﺧﺮ ﺃﻣﺮﻩ ﺳﺎﺀﺕ ﺣﺎﻟﻪ ﺧﺎﺻﺔ ﺑﻌﺪ ﺍﺣﺘﺮﺍﻕ ﻛﺘﺒﻪ ‪ ،‬ﻭﻗﺪ‬
‫ﺍﺧﺘﻠﻂ ﻋﻘﻠﻪ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ ‪ ،‬ﻭﻭﺛﻘﻮﻩ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ‪ ،‬ﻭﺍﺑﻦ ﻭﻫﺐ ﻋﻨﻪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٧٤‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ‬
‫ﺳﻨﺔ )‪ ٩٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(٥١٦ / ٧‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٤٤ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪ (٥٧٤‬ﻋﺒﺪ ﺍﷲ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳛﲕ ﺑﻦ ﺃﺯﻫﺮ ﺍﳌﺼﺮﻱ ‪ ،‬ﻣﻮﱃ ﻗﺮﻳﺶ ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻋﻦ ﺍﺑﻦ ﺑﻜﲑ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﳛﲕ ﺑﻦ ﺃﺯﻫﺮ ﻣﻦ‬
‫ﺃﻫﻞ ﻣﺼﺮ ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﺧﲑﺍ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٧٦ / ١١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(٣٠١‬‬
‫‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﻤﺎﺭ ﺑﻦ ﺳﻌﺪ ﺍﻟﺴﻠﻬﻤﻲ ﺍﳌﺮﺍﺩﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﻳﻮﻧﺲ ‪ :‬ﺛﻘﺔ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٨‬ﻫـ( ﻭﻛﺎﻥ ﻓﺎﺿﻼ " ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٠٢ ، ٤٠١ / ٧‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪.(٦٥٠‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻐﻔﺎﺭﻱ ‪ ،‬ﺃﺑﻮ ﺻﺎﱀ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺫﻛﺮﻩ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ " ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌﺠﻠﻲ ‪ " :‬ﻣﺼﺮﻱ ﺗﺎﺑﻌﻲ ﺛﻘﺔ ﻭﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻋﻠﻲ ﻣﺮﺳﻠﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪ ، (٥٩ ، ٥٨ / ٤‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (١٠٠‬ﺱ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺒﻴﱯ ‪ .‬ﻭﻛﺬﺍ ﰲ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻭﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ ‪.‬‬
‫)‪ (7‬ﺍﻟﻨﱯ ‪ :‬ﻻ ﺗﻮﺟﺪ ﰲ )ﺃ ﻁ( ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻻ ﲡﻮﺯ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٤٩٠‬‬
‫‪ . (٣٢٩‬ﻭﻗﺎﻝ ﺍﳋﻄﺎﰊ ﰲ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﰲ ﻫﺎﻣﺶ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ " :‬ﻗﻠﺖ ‪ :‬ﰲ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻘﺎﻝ ‪ ،‬ﻭﻻ‬
‫ﺃﻋﻠﻢ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺣﺮﻡ ﺍﻟﺼﻼﺓ ﰲ ﺃﺭﺽ ﺑﺎﺑﻞ ‪ ،‬ﻭﻗﺪ ﻋﺎﺭﺿﻪ ﻣﺎ ﻫﻮ ﺃﺻﺢ ﻣﻨﻪ ﻭﻫﻮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ ‪ " . .‬ﺍﱁ ‪ ،‬ﻭﺫﻛﺮ ﺗﻮﺟﻴﻬﺎ ﻟﻠﺤﺪﻳﺚ ﻟﻮ ﺛﺒﺖ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻫﺎﻣﺶ‬
‫ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ . (٣٢٩ / ١‬ﻟﻜﻦ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ﺳﻴﺬﻛﺮ ﺑﻌﺪ ﻗﻠﻴﻞ ﺳﻨﺪﺍ ﻟﻠﺤﺪﻳﺚ ﺃﺻﺢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﳑﺎ ﻳﻘﻮﻱ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ ﺃﻳﻀﺎ ﺃﺧﱪﱐ ﳛﲕ ﺑﻦ ﺃﺯﻫﺮ ﻭﺍﺑﻦ ﳍﻴﻌﺔ‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﲟﻌﻨﺎﻩ ﻭﻟﻔﻈﻪ‪" :‬ﻓﻠﻤﺎ ﺧﺮﺝ‬ ‫ﻋﻦ ﺃﰊ ﺻﺎﱀ ﺍﻟﻐﻔﺎﺭﻱ ﻋﻦ ﻋﻠﻲ‬ ‫ﻋﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﺷﺪﺍﺩ‬
‫ﻣﻨﻬﺎ" ﻣﻜﺎﻥ "ﺑﺮﺯ" )‪. (3‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻣﻦ ﻫﺬﺍ ﻋﻦ‬ ‫ﺑﺈﺳﻨﺎﺩ ﺃﻭﺿﺢ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺃﻭ ﺃﺭﺽ ﺍﳋﺴﻒ‪ ،‬ﺃﻭ ﳓﻮ‬ ‫ﳓﻮﺍ ﻣﻦ ﻫﺬﺍ‪ :‬ﺃﻧﻪ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﺑﺄﺭﺽ ﺑﺎﺑﻞ‬ ‫ﻋﻠﻲ ‪t‬‬
‫ﺫﻟﻚ )‪. (8‬‬
‫ﻭﻛﺮﻩ ﺍﻹﻣﺎﻡ )‪ (9‬ﺃﲪﺪ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﺍﺗﺒﺎﻋﺎ ﻟﻌﻠﻲ ‪ t‬ﻭﻗﻮﻟﻪ‪ :‬ﺎﱐ ﺃﻥ ﺃﺻﻠﻲ‬
‫ﰲ ﺃﺭﺽ ﺑﺎﺑﻞ؛ ﻓﺈ‪‬ﺎ ﻣﻠﻌﻮﻧﺔ‪ .‬ﻳﻘﺘﻀﻲ ﺃﻥ ﻻ ﻳﺼﻠﻲ ﰲ ﺃﺭﺽ ﻣﻠﻌﻮﻧﺔ‪.‬‬

‫ﺍﳊﺪﻳﺚ ‪ ،‬ﻛﻤﺎ ﺃﺧﺮﺝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ )‪ ، (٤٥١ / ٢‬ﺑﺎﺏ ﻣﻦ ﻛﺮﻩ ﺍﻟﺼﻼﺓ ﰲ ﻣﻮﺿﻊ ﺍﳋﺴﻒ‬
‫ﻭﻣﻮﺿﻊ ﺍﻟﻌﺬﺍﺏ ‪.‬‬
‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﳊﺠﺎﺝ ﺑﻦ ﺷﺪﺍﺩ ﺍﻟﺼﻨﻌﺎﱐ ‪ ،‬ﻳﻌﺪ ﰲ ﺍﳌﺼﺮﻳﲔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺭﻭﻯ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺣﺪﻳﺜﺎ ﻭﺍﺣﺪﺍ ﰲ ﺍﻟﺼﻼﺓ ﺑﺒﺎﺑﻞ ‪ .‬ﻗﻠﺖ ‪ :‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ " ‪ .‬ﻭﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﻗﻮﻟﻪ ‪ " :‬ﻻ‬
‫ﻳﻌﺮﻑ ﺣﺎﻟﻪ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٠٢ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٣٧٣‬ﺡ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻻ ﳚﻮﺯ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٤٩١‬‬
‫‪(٣٣٠‬؛ ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪. (٤٥١ / ٢‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٢١٣‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﺭﺟﻼ‬
‫ﺻﺎﳊﺎ ﺻﺎﺩﻕ ﺍﻟﻠﻬﺠﺔ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪ ،‬ﺗﻮﱃ ﺍﻟﻘﻀﺎﺀ ﰲ ﺧﻼﻓﺔ ﺍﳌﻜﺘﻔﻲ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٩٠‬‬
‫ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (١٨٨ - ١٨٠ / ١‬ﺕ ‪(٢٤٩‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٠١ / ١‬ﺕ‬
‫‪. (١٧٩‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺈﺳﻨﺎﺩ ﺃﺻﺢ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ .‬ﻭﻟﻌﻠﻬﺎ ﻣﻦ ﻭﺿﻊ ﺍﻟﻨﺴﺎﺥ؛ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﺸﻴﺦ ﺃﻥ ﻳﻘﻮﳍﺎ ‪.‬‬
‫)‪ (7‬ﺑﺎﺑﻞ ‪ :‬ﻣﺪﻳﻨﺔ ﻗﺪﳝﺔ ﻛﺎﻧﺖ ﻋﺎﺻﻤﺔ ﻟﻠﻌﺮﺍﻕ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻫﻲ ﺗﻘﻊ ﻋﻠﻰ ﺍﻟﻔﺮﺍﻕ ﻗﺮﺏ ﺍﳊﻠﺔ ﻋﻠﻰ ﻣﺴﺎﻓﺔ )‪١٦٠‬‬
‫ﻙ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪ . (٣٠٩ / ١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﻨﺠﺪ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﻌﻠﻮﻡ )ﺹ ‪. (٥٦‬‬
‫)‪ (8‬ﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﻣﻮﺍﺿﻊ ﺍﳋﺴﻒ )‪ (٥٣٠ / ١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺑﺄﺭﺽ ﺍﳋﺴﻒ ‪ :‬ﺃﺭﺽ ﺑﺎﺑﻞ ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺍﳋﺴﻒ ﻣﺎ ﺫﻛﺮﻩ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ ‪ ٣٠ :‬ﻓﺄﺗﻰ ﺍﷲ ﺑﻨﻴﺎ‪‬ﻢ ﻣﻦ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ‪ . . ٣٠‬ﺍﻵﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٥٣٠ / ١‬‬
‫)‪ (9‬ﺍﻹﻣﺎﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﳊﺪﻳﺚ ﺍﳌﺸﻬﻮﺭ ﰲ ﺍﳊﺠﺮ ﻳﻮﺍﻓﻖ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ‪‬ﻰ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺃﺭﺽ‬
‫ﺍﻟﻌﺬﺍﺏ‪ :‬ﺩﺧﻞ ﰲ ﺫﻟﻚ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻏﲑﻫﺎ )‪. (1‬‬
‫ﻭﻳﻮﺍﻓﻖ ﺫﻟﻚ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ‪ (2) { 4 #Y‰t/r& Ïm‹Ïù óOà)s? Ÿw } :‬ﻓﺈﻧﻪ ﻛﺎﻥ‬

‫&‪îŽö•yz AbºuqôÊÍ‘ur «!$# šÆÏB 3“uqø)s? 4’n?tã ¼çmuZ»u‹ø^ç/ š[¢™r& ô`yJsùr‬‬ ‫ﻣﻦ ﺃﻣﻜﻨﺔ ﺍﻟﻌﺬﺍﺏ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫&‪ (3) { 3 tL©èygy_ Í‘$tR ’Îû ¾ÏmÎ/ u‘$pk÷X$$sù 9‘$yd >$ã•ã_ $xÿx© 4’n?tã ¼çmuZ»u‹ø^ç/ }§¢™r& ô`¨B Pr‬ﻭﻗﺪ ﺭﻭﻯ ﺃﻧﻪ ﳌﺎ ﻫﺪﻡ‬
‫)‪(5‬‬
‫ﺧﺮﺝ ﻣﻨﻪ ﺩﺧﺎﻥ )‪ (4‬ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ ﻧﺪﺏ ﺇﱃ ﺍﻟﺼﻼﺓ ﰲ ﺃﻣﻜﻨﺔ ﺍﻟﺮﲪﺔ ﻛﺎﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‬
‫ﻭﻣﺴﺠﺪ ﻗﺒﺎﺀ )‪ (6‬ﻓﻜﺬﻟﻚ ‪‬ﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺃﻣﺎﻛﻦ )‪ (7‬ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻓﺄﻣﺎ ﺃﻣﺎﻛﻦ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ‪ ،‬ﺍﻟﱵ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﻋﺬﺍﺏ ﺇﺫﺍ ﺟﻌﻠﺖ ﻣﻜﺎﻧﺎ ﻟﻺﳝﺎﻥ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻄﺎﻋﺔ‪ :‬ﻓﻬﺬﺍ ﺣﺴﻦ‪ ،‬ﻛﻤﺎ } ﺃﻣﺮ ﺍﻟﻨﱯ ‪ r‬ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ﺃﻥ ﳚﻌﻠﻮﺍ ﺍﳌﺴﺠﺪ ﻣﻜﺎﻥ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻋﻤﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٠٨‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٠٩‬‬
‫)‪ (4‬ﻛﺘﺐ ﺍﻟﺴﲑﺓ ﺗﺬﻛﺮ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻣﺮ ﺑﺈﺣﺮﺍﻗﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﲑﺓ ﺍﻟﻨﱯ ﻻﺑﻦ ﺇﺳﺤﺎﻕ؛‬
‫ﻭ‪‬ﺬﻳﺐ ﺍﺑﻦ ﻫﺸﺎﻡ )‪(٩٥٦ / ٤‬؛ ﻭﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (٤٠ / ٤‬‬
‫)‪ (5‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١١٨٩‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ (٦٣ / ٣‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ ‪ :‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻣﺴﺠﺪ ﺍﻷﻗﺼﻰ " ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺭﻗﻢ )‪ (١١٩٠‬ﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ " ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﺃﺑﻮﺍﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٤٦ ، ١٤٥ / ٢) ، (٣٢٤‬‬
‫ﺃﻥ ﺃﺳﻴﺪ ﺑﻦ ﻇﻬﲑ ﺍﻷﻧﺼﺎﺭﻱ ﺣﺪﺙ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻛﻌﻤﺮﺓ " ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﺣﺪﻳﺚ ﺃﺳﻴﺪ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ " ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٤٨٧ / ١‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ‬
‫ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪ ،‬ﻭﱂ ﳜﺮﺟﺎﻩ ‪ ،‬ﺇﻻ ﺃﻥ ﺃﺑﺎ ﺍﻷﺑﺮﺩ ﺃﺣﺪ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ ﳎﻬﻮﻝ " ﺃ ﻫـ ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺰﻭﺭ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻛﻞ ﻳﻮﻡ ﺳﺒﺖ ﻭﻳﺼﻠﻲ ﻓﻴﻪ ﺭﻛﻌﺘﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬
‫‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٦٩ / ٣) ، (١١٩٤ ، ١١٩٣‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪( ١٠١٧ ، ١٠١٦ / ٢) ، (١٣٩٩‬‬
‫‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺃﻣﻜﻨﺔ ‪.‬‬

‫‪٢١٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻃﻮﺍﻏﻴﺘﻬﻢ { )‪. (1‬‬

‫} ﻭﺃﻣﺮ ﺃﻫﻞ ﺍﻟﻴﻤﺎﻣﺔ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﺍﳌﺴﺠﺪ ﻣﻜﺎﻥ ﺑﻴﻌﺔ ﻛﺎﻧﺖ ﻋﻨﺪﻫﻢ { )‪. (2‬‬
‫ﻭﻛﺎﻥ )‪ (3‬ﻣﺴﺠﺪﻩ ‪ r‬ﻣﻘﱪﺓ‪ (4) ،‬ﻓﺠﻌﻠﻪ ‪ r‬ﻣﺴﺠﺪﺍ ﺑﻌﺪ ﻧﺒﺶ ﺍﻟﻘﺒﻮﺭ )‪. (5‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺪ ﺟﺎﺀﺕ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎﺭﻛﺔ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺣﻞ ‪‬ﻢ ﻓﻴﻪ‬
‫ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﻜﻴﻒ ﲟﺸﺎﺭﻛﺘﻬﻢ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻌﻤﻠﻮ‪‬ﺎ )‪. (6‬‬
‫ﻓﺈﻧﻪ ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﺍﻟﻌﻤﻞ )‪ (7‬ﺍﻟﺬﻱ ﻳﻌﻤﻠﻮﻧﻪ ﻟﻮ ﲡﺮﺩ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﱂ ﻳﻜﻦ ﳏﺮﻣﺎ‪ ،‬ﻭﳓﻦ‬
‫)‪(8‬‬
‫ﻓﻨﻔﺲ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳌﻜﺎﻥ ﻟﻴﺲ ﲟﻌﺼﻴﺔ ﻟﻮ ﲡﺮﺩ ﻋﻦ ﻛﻮﻧﻪ‬ ‫ﻻ ﻧﻘﺼﺪ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﻓﻴﻪ‪،‬‬
‫ﺃﺛﺮﻫﻢ ﻭﳓﻦ ﻻ ﻧﻘﺼﺪ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪ ،‬ﺑﻞ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﻌﻤﻞ ﺃﻗﺮﺏ ﺇﱃ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻌﺬﺍﺏ ﻣﻦ‬

‫)‪ (1‬ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺃﻣﺮﻩ ﺃﻥ ﳚﻌﻞ ﻣﺴﺠﺪ‬
‫ﺍﻟﻄﺎﺋﻒ ﺣﻴﺚ ﻛﺎﻥ ﻃﻮﺍﻏﻴﺘﻬﻢ " ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٤٥٠‬‬
‫)‪ . (٣١١ / ١‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﺃﻳﻀﺎ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ ‪ ،‬ﺑﺎﺏ ﺃﻳﻦ ﳚﻮﺯ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ‪،‬‬
‫ﺑﻠﻔﻈﻪ ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ‪ " :‬ﺣﻴﺚ ﻛﺎﻥ ﻃﺎﻏﻴﺘﻬﻢ " ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٢٤٥ / ١) ، (٧٤٣‬‬
‫)‪ (2‬ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﻃﻠﻖ ﺑﻦ ﻋﻠﻴﻘﺎﻝ ‪ " :‬ﺧﺮﺟﻨﺎ ﻭﻓﺪﺍ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻓﺒﺎﻳﻌﻨﺎﻩ ﻭﺻﻠﻴﻨﺎ ﻣﻌﻪ ‪ ،‬ﻭﺃﺧﱪﻧﺎﻩ ﺃﻥ ﺑﺄﺭﺿﻨﺎ ﺑﻴﻌﺔ ﻟﻨﺎ ‪ ،‬ﻓﺎﺳﺘﻮﻫﺒﻨﺎﻩ ﻣﻦ ﻓﻀﻞ ﻃﻬﻮﺭﻩ ‪ ،‬ﻓﺪﻋﺎ ﲟﺎﺀ ﻓﺘﻮﺿﺄ‬
‫ﻭﲤﻀﻤﺾ ‪ ،‬ﰒ ﺻﺒﻪ ﰲ ﺇﺩﺍﻭﺓ ﻭﺃﻣﺮﻧﺎ ﻓﻘﺎﻝ ‪ " :‬ﺍﺧﺮﺟﻮﺍ ﻓﺈﺫﺍ ﺃﺗﻴﺘﻢ ﺃﺭﺿﻜﻢ ﻓﺎﻛﺴﺮﻭﺍ ﺑﻴﻌﺘﻜﻢ ‪ ،‬ﻭﺍﻧﻀﺤﻮﺍ ﻣﻜﺎ‪‬ﺎ‬
‫‪‬ﺬﺍ ﺍﳌﺎﺀ ﻭﺍﲣﺬﻭﻫﺎ ﻣﺴﺠﺪﺍ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪ .‬ﺇﱃ ﺃﻥ ﻗﺎﻝ ‪ " :‬ﻭﺍﲣﺬﻧﺎﻫﺎ ﻣﺴﺠﺪﺍ ﻓﻨﺎﺩﻳﻨﺎ ﻓﻴﻪ ﺑﺎﻷﺫﺍﻥ " ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺍﲣﺎﺫ ﺍﻟﺒﻴﻊ ﻣﺴﺎﺟﺪ )‪ ، (٣٩ ، ٣٨ / ٢‬ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ‬
‫‪ :‬ﻭﺳﻨﺪﻩ ﺟﻴﺪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺎﻥ ﻣﻮﺿﻊ ﻣﺴﺠﺪﻩ ‪.‬‬
‫)‪ (4‬ﺯﺍﺩ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻠﻤﺸﺮﻛﲔ ‪.‬‬
‫)‪ (5‬ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﳌﺎ ﻭﺻﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻬﺎﺟﺮﺍ ‪ ،‬ﻭﺃﻣﺮ ﺑﺒﻨﺎﺀ‬
‫ﺍﳌﺴﺠﺪ ﻛﺎﻥ ﻓﻴﻪ ﻗﺒﻮﺭ ﺍﳌﺸﺮﻛﲔ ‪ ،‬ﻓﺄﻣﺮ ‪‬ﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻨﺒﺸﺖ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻫﻞ ﺗﻨﺒﺶ ﻗﺒﻮﺭ ﻣﺸﺮﻛﻲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻳﺘﺨﺬ ﻣﻜﺎ‪‬ﺎ ﻣﺴﺎﺟﺪ ؟ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٤٢٨‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٥٢٤ / ١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﺑﺘﻨﺎﺀ‬
‫ﻣﺴﺠﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. ٣٧٣ / ١ ، (٥٢٤‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﺳﺘﺤﻘﻮﺍ ‪‬ﺎ ﺍﻟﻌﺬﺍﺏ ‪.‬‬
‫)‪ (7‬ﺍﻟﻌﻤﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (8‬ﻣﻦ ﻫﻨﺎ )ﻓﻴﻪ( ﺇﱃ ﻗﻮﻟﻪ ‪) :‬ﻭﳓﻦ ﻻ ﻧﻘﺼﺪ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ( ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٢٢٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﻟﺪﻳﺎﺭ ﻓﺈﻥ ﲨﻴﻊ ﻣﺎ ﻳﻌﻤﻠﻮﻧﻪ ﳑﺎ ﻟﻴﺲ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﺇﻣﺎ ﻛﻔﺮ‪،‬‬
‫ﻭﺇﻣﺎ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺇﻣﺎ ﺷﻌﺎﺭ ﻛﻔﺮ‪ ،‬ﺃﻭ ﻣﻌﺼﻴﺔ )‪ (1‬ﻭﺇﻣﺎ ﻣﻈﻨﺔ ﻟﻠﻜﻔﺮ ﻭﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﳜﺎﻑ ﺃﻥ‬
‫ﳚﺮ ﺇﱃ ﻣﻌﺼﻴﺔ )‪ (2‬ﻭﻣﺎ ﺃﺣﺴﺐ ﺃﺣﺪﺍ ﻳﻨﺎﺯﻉ ﰲ ﲨﻴﻊ ﻫﺬﺍ ﻭﻟﺌﻦ ﻧﺎﺯﻉ ﻓﻴﻪ ﻓﻼ ﳝﻜﻨﻪ ﺃﻥ ﻳﻨﺎﺯﻉ‬
‫ﰲ ﺃﻥ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻴﻪ ﺃﻗﺮﺏ ﺇﱃ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺼﻴﺔ ﻭﺃﻥ ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﳌﺼﻠﺤﺔ ﰲ‬
‫ﺍﻷﻋﻤﺎﻝ ﺃﻗﺮﺏ ﻣﻦ ﺣﺼﻮﳍﺎ ﰲ ﺍﳌﻜﺎﻥ‪.‬‬
‫ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ﰲ ﺃﻋﻤﺎﳍﻢ ﺃﻧﻔﻊ ﻭﺃﻭﱃ ﻣﻦ‬
‫ﻣﺘﺎﺑﻌﺘﻬﻢ ﰲ ﻣﺴﺎﻛﻨﻬﻢ ﻭﺭﺅﻳﺔ ﺁﺛﺎﺭﻫﻢ )‪. (3‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﺷﻌﺎﺭ ﻣﻌﺼﻴﺔ ‪ .‬ﺑﺰﻳﺎﺩﺓ ‪ :‬ﺷﻌﺎﺭ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﻌﺼﻴﺔ ‪.‬‬
‫)‪ (3‬ﻭﻟﻮ ﻛﺎﻥ ﻟﻠﻨﺎﺱ ﰲ ﺗﺘﺒﻊ ﺁﺛﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻣﺴﺎﻛﻨﻬﻢ ﻭﻗﺒﻮﺭﻫﻢ ﻣﺼﻠﺤﺔ ﺩﻳﻨﻴﺔ ‪ ،‬ﺃﻭ ﻣﻌﺎﺷﻴﺔ ﻷﺭﺷﺪﻧﺎ ﺍﷲ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﳌﺎ‬
‫ﺧﻔﻴﺖ ﻋﻠﻰ ﺍﳋﻠﻖ ﻛﺜﲑ ﻣﻦ ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﻭﺍﳌﺴﺎﻛﻦ ﻭﺍﻟﻘﺒﻮﺭ ‪.‬‬

‫‪٢٢١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺘﺸﺒﻪ ﻣﻔﻬﻮﻣﻪ ﻭﻣﻘﺘﻀﺎﻩ‬

‫)‪(1‬‬
‫ﻫﻮ ﺻﺮﻳﺢ ﰲ ﺍﻟﺪﻻﻟﺔ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ‬ ‫ﻭﺃﻳﻀﺎ ﻣﺎ‬
‫ﺷﻴﺒﺔ )‪ (2‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻨﻀﺮ )‪ (3‬ﻳﻌﲏ ﻫﺎﺷﻢ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺛﺎﺑﺖ )‪ (4‬ﺣﺪﺛﻨﺎ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﻋﻦ ﺃﰊ ﻣﻨﻴﺐ ﺍﳉﺮﺷﻲ‬ ‫ﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ { )‪ (8) (7‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ ﻓﺈﻥ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬
‫ﻭﺃﺑﺎ ﺍﻟﻨﻀﺮ ﻭﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ ﺛﻘﺎﺕ ﻣﺸﺎﻫﲑ ﺃﺟﻼﺀ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻫﻢ ﺃﺟﻞ ﻣﻦ ﺃﻥ‬
‫ﳛﺘﺎﺟﻮﺍ ﺇﱃ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﻢ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺤﲔ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺛﻮﺑﺎﻥ ﻓﻘﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ )‪ (9‬ﻭﺃﺑﻮ ﺯﺭﻋﺔ )‪ (1‬ﻭﺃﲪﺪ ﺑﻦ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳑﺎ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﺜﻤﺎﻥ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺒﺴﻲ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﻔﺴﲑ ﻭﺍﳌﺴﻨﺪ‬
‫ﺍﳌﺸﻬﻮﺭ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﺍﻟﻜﻮﻓﻴﲔ ‪ ،‬ﻣﻦ ﺣﻔﺎﻅ ﺍﳊﺪﻳﺚ ﺍﻟﺜﻘﺎﺕ ﺍﳌﺸﺎﻫﲑ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺛﻘﺔ ﺣﺎﻓﻆ ﺷﻬﲑ ﻭﻟﻪ ﺃﻭﻫﺎﻡ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻛﺎﻥ ﻻ ﳛﻔﻆ ﺍﻟﻘﺮﺁﻥ " ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٣٩‬ﻫـ( ﻭﻋﻤﺮﻩ‬
‫)‪ (٨٣‬ﺳﻨﺔ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ )‪ ، (١٤ ، ١٣ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (١٠٧‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻫﺎﺷﻢ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺃﺑﻮ ﺍﻟﻨﻀﺮ ‪ ،‬ﻣﺸﻬﻮﺭ ﺑﻜﻨﻴﺘﻪ ﻭﻳﻠﻘﺐ ﺑﻘﻴﺼﺮ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﰲ ﺍﻟﺒﻐﺪﺍﺩﻳﲔ ﻭﻛﺎﻥ ﺛﻘﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺛﻘﺔ ﺛﺒﺖ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٠٧‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٧٣‬ﺳﻨﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(٣٣٥ / ٧‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ )‪ ، (٣١٤ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٣٩‬ﻫـ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺛﻮﺑﺎﻥ ﺍﻟﻌﻨﺴﻲ ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﺻﺪﻭﻕ ﳜﻄﺊ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ (١٦٥‬ﻫـ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﺘﻘﺮﻳﺐ )‪) ، (٤٧٤ / ١‬ﺕ ‪ . (٨٨٦‬ﻭﻳﺄﰐ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ﻋﻨﻪ ﰲ ﺍﳌﱳ ﺑﻌﺪ ﺳﻄﻮﺭ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ ﺍﶈﺎﺭﰊ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﺛﻘﺔ ﻓﻘﻴﻪ ﻋﺎﺑﺪ ‪ .‬ﻣﺎﺕ ﺑﻌﺪ )‪ ١٢٠‬ﻫـ( ﺑﻘﻠﻴﻞ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٦٢ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٢٣٧‬ﺡ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺍﳌﻨﻴﺐ ﺍﳉﺮﺷﻲ ﺍﻷﺣﺪﺏ ‪ ،‬ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﺛﻘﺔ ﻭﻗﺪ ﺗﻜﻠﻢ ﻋﻨﻪ ﺍﳌﺆﻟﻒ ﺃﻳﻀﺎ ﲟﺎ ﻓﻴﻪ‬
‫ﺍﻟﻜﻔﺎﻳﺔ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٧٧ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(١٤٣‬؛ ﻭﺍﻟﻜﲎ )‪. (٢٥٢ / ١‬‬
‫)‪ (7‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ )‪. (٤٠٣١‬‬
‫)‪ (8‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﰲ ﻟﺒﺲ ﺍﻟﺸﻬﺮﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٣١٤ / ٤) ، (٤٠٣١‬ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ‬
‫ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳊﺪﻳﺚ ﰲ )‪. (٢٧٢ / ١‬‬
‫)‪ (9‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ‪ :‬ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺑﻦ ﻋﻮﻥ ﺍﻟﻐﻄﻔﺎﱐ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺃﺑﻮ ﺯﻛﺮﻳﺎ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﺎﻅ‬
‫ﺍﳌﺸﻬﻮﺭﻳﻦ ‪ ،‬ﺇﻣﺎﻡ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ،‬ﻭﻣﻦ ﺃﻗﺮﺍﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﳉﻬﺎﺑﺬﺓ ﺍﻟﻨﻘﺎﺩ ‪ ،‬ﺍ‪‬ﻤﻊ ﻋﻠﻰ‬

‫‪٢٢٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﺒﺪ ﺍﷲ )‪ (2‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ )‪. (3‬‬

‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻫﻮ ﻣﺴﺘﻘﻴﻢ‬ ‫ﻫﻮ ﺛﻘﺔ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺩﺣﻴﻢ‬
‫ﺍﳊﺪﻳﺚ )‪. (6‬‬
‫ﻭﺃﻣﺎ ﺃﺑﻮ )‪ (7‬ﻣﻨﻴﺐ )‪ (8‬ﺍﳉﺮﺷﻲ ﻓﻘﺎﻝ‪ :‬ﻓﻴﻪ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺠﻠﻲ ﻫﻮ ﺛﻘﺔ ﻭﻣﺎ ﻋﻠﻤﺖ‬
‫)‪(9‬‬
‫ﻭﻏﲑﻩ ‪‬ﺬﺍ‬ ‫ﺃﺣﺪﺍ ﺫﻛﺮﻩ ﺑﺴﻮﺀ ﻭﻗﺪ ﲰﻊ ﻣﻨﻪ ﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ ﻭﻗﺪ ﺍﺣﺘﺞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﺍﳊﺪﻳﺚ‪.‬‬
‫)‪(1‬‬ ‫)‪(10‬‬
‫ﻳﻘﺘﻀﻲ ﲢﺮﱘ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻫﺮﻩ‬ ‫ﺃﻥ‬ ‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻗﻞ ﺃﺣﻮﺍﻟﻪ‬

‫ﺇﻣﺎﻣﺘﻬﻢ ﻭﻓﻀﻠﻬﻢ ﺗﻮﰲ ﺳﻨﺔ )‪ ١٣٣‬ﻫـ( ﻭﻋﻤﺮﻩ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ ﺍﻧﻈﺮ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪(٣١٨ -٣١٤ / ١‬؛‬
‫ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٥٨ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (١٨١‬ﻱ ‪.‬‬
‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻓﺮﻭﺥ ﺍﻟﺮﺍﺯﻱ ‪ ،‬ﺃﺑﻮ ﺯﺭﻋﺔ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻷﺋﻤﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻫﻮ‬
‫ﺃﻳﻀﺎ ﻣﻦ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﺍﻟﻨﻘﺎﺩ ﺍﳉﻬﺎﺑﺬﺓ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٦٤‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٦٤‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٥٣٦ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (١٤٧٩‬ﻋﺒﻴﺪ ﺍﷲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. (٣٤٩ -٣٢٨ / ١‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻌﺠﻠﻲ ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺣﲔ ﺫﻛﺮ ﺍﲰﻪ ﺑﻌﺪ ﻗﻠﻴﻞ ‪ .‬ﻫﻮ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﰲ‬
‫ﺯﻣﺎﻧﻪ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻌﺠﻠﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﻧﺰﻳﻞ ﻃﺮﺍﺑﻠﺲ ﺍﳌﻐﺮﺏ ‪ ،‬ﻭﺻﺎﺣﺐ ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ،‬ﻭﻳﻌﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳊﻔﺎﻅ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٦١‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٨٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ )‪ (١٤١ / ١‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻟﻴﺲ ﻓﻴﻪ ﺑﺄﺱ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮﻭ ‪ ،‬ﺍﻟﻌﺜﻤﺎﱐ ‪ -‬ﻣﻮﻻﻫﻢ‪ -‬ﺃﺑﻮ ﺳﻌﻴﺪ ‪ ،‬ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺪﺣﻴﻢ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﺎﻅ ﺍﳌﺘﻘﻨﲔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٤٥‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٧٥‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٤٧١ / ١‬‬
‫ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٨٥٦‬ﻉ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺍﳌﻨﺬﺭ ﺍﳊﻨﻈﻠﻲ ‪ ،‬ﺃﺑﻮ ﺣﺎﰎ ‪ ،‬ﺍﻟﺮﺍﺯﻱ ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳌﺸﻬﻮﺭ ‪ ،‬ﺍﳊﺎﻓﻆ ‪ ،‬ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﳌﺸﻬﻮﺩ‬
‫ﳍﻢ ﺑﺎﻟﺼﻼﺡ ﻭﺍﳊﻔﻆ ﻭﺍﻹﺗﻘﺎﻥ ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٧٧‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﻣﻮﻟﺪﻩ‬
‫ﺳﻨﺔ )‪ ١٩٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٤ -٣١ / ٩‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٤٠‬ﻡ ﳏﻤﺪ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﺳﻘﻴﻢ ﺍﳊﺪﻳﺚ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ؛ ﻷﻥ ﺃﺑﺎ ﺣﺎﰎ ﻭﺛﻘﻪ ﻣﺮﺓ ‪ ،‬ﻭﺃﺧﺮﻯ ﻗﺎﻝ ‪ :‬ﺷﺎﻣﻲ ‪ ،‬ﻻ ﺑﺄﺱ ﺑﻪ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٢١٩ / ٥‬ﺕ ‪ . (١٠٣١‬ﻓﺎﻟﻨﺎﺳﺦ ﺣﺮﻑ ﻛﻠﻤﺔ ﻣﺴﺘﻘﻴﻢ ﻓﺼﺎﺭﺕ ‪ :‬ﺳﻘﻴﻢ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﺳﻘﻄﺖ )ﺃﺑﻮ( ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺨﲔ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺃﺑﻮ ﺣﺒﻴﺐ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ﺃﲪﺪ ‪ :‬ﺳﻘﻄﺖ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻗﺎﻝ ﻭﺃﻗﻞ ﺃﺣﻮﺍﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪.‬‬

‫‪٢٢٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻘﺘﻀﻲ ﻛﻔﺮ ﺍﳌﺘﺸﺒﻪ ‪‬ﻢ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪ (2) { 3 öNåk÷]ÏB ¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur } :‬ﻭﻫﻮ ﻧﻈﲑ‬
‫ﻣﺎ ﺳﻨﺬﻛﺮﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ )‪ (3‬ﺃﻧﻪ ﻗﺎﻝ )‪ (4‬ﻣﻦ ﺑﲎ ﺑﺄﺭﺽ ﺍﳌﺸﺮﻛﲔ ﻭﺻﻨﻊ ﻧﲑﻭﺯﻫﻢ‬
‫ﻭﻣﻬﺮﺟﺎ‪‬ﻢ )‪ (5‬ﻭﺗﺸﺒﻪ ‪‬ﻢ ﺣﱴ ﳝﻮﺕ ﺣﺸﺮ ﻣﻌﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ )‪. (6‬‬
‫ﻓﻘﺪ ﳛﻤﻞ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻪ ﺍﳌﻄﻠﻖ ﻓﺈﻧﻪ ﻳﻮﺟﺐ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻳﻘﺘﻀﻲ ﲢﺮﱘ ﺃﺑﻌﺎﺽ ﺫﻟﻚ ﻭﻗﺪ‬
‫ﳛﻤﻞ ﻋﻠﻰ ﺃﻧﻪ )‪ (7‬ﻣﻨﻬﻢ ﰲ ﺍﻟﻘﺪﺭ ﺍﳌﺸﺘﺮﻙ ﺍﻟﺬﻱ )‪ (8‬ﺷﺎ‪‬ﻬﻢ ﻓﻴﻪ ﻓﺈﻥ ﻛﺎﻥ ﻛﻔﺮﺍ‪ ،‬ﺃﻭ ﻣﻌﺼﻴﺔ‪،‬‬
‫ﺃﻭ ﺷﻌﺎﺭﺍ ﳍﺎ )‪ (9‬ﻛﺎﻥ ﺣﻜﻤﻪ ﻛﺬﻟﻚ‪.‬‬
‫)‪(10‬‬
‫ﺑﻌﻠﺔ ﻛﻮﻧﻪ ﺗﺸﺒﻬﺎ‪ ،‬ﻭﺍﻟﺘﺸﺒﻪ ﻳﻌﻢ ﻣﻦ ﻓﻌﻞ ﺍﻟﺸﻲﺀ‬ ‫ﻭﺑﻜﻞ ﺣﺎﻝ ﻳﻘﺘﻀﻲ ﲢﺮﱘ ﺍﻟﺘﺸﺒﻪ‬
‫)‪(11‬‬
‫ﻏﲑﻩ ﰲ ﻓﻌﻞ ﻟﻐﺮﺽ ﻟﻪ ﰲ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺃﺻﻞ‬ ‫ﻷﺟﻞ ﺃ‪‬ﻢ ﻓﻌﻠﻮﻩ ﻭﻫﻮ ﻧﺎﺩﺭ ﻭﻣﻦ ﺗﺒﻊ‬
‫ﺍﻟﻔﻌﻞ ﻣﺄﺧﻮﺫﺍ ﻋﻦ ﺫﻟﻚ ﺍﻟﻐﲑ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻓﻌﻞ ﺍﻟﺸﻲﺀ ﻭﺍﺗﻔﻖ ﺃﻥ ﺍﻟﻐﲑ ﻓﻌﻠﻪ ﺃﻳﻀﺎ ﻭﱂ ﻳﺄﺧﺬﻩ‬
‫ﺃﺣﺪﳘﺎ ﻋﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻔﻲ ﻛﻮﻥ ﻫﺬﺍ ﺗﺸﺒﻬﺎ ﻧﻈﺮ ﻟﻜﻦ ﻗﺪ ﻳﻨﻬﻰ ﻋﻦ ﻫﺬﺍ ﻟﺌﻼ ﻳﻜﻮﻥ ﺫﺭﻳﻌﺔ ﺇﱃ‬
‫ﺍﻟﺘﺸﺒﻪ‪ ،‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻛﻤﺎ ﺃﻣﺮ ﺑﺼﺒﻎ ﺍﻟﻠﺤﻰ )‪ (12‬ﻭﺇﺣﻔﺎﺀ ﺍﻟﺸﻮﺍﺭﺏ‪ ،‬ﻣﻊ ﺃﻥ ﻗﻮﻟﻪ ‪r‬‬
‫} ﻏﲑﻭﺍ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ‪ (14) (13) { .‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﳛﺼﻞ ﺑﻐﲑ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﻪ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﻋﻤﺮ ‪.‬‬
‫)‪ (4‬ﻗﺎﻝ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ( ‪.‬‬
‫)‪ (5‬ﺍﻟﻨﲑﻭﺯ ‪ :‬ﻫﻮ ﺃﻭﻝ ﺍﻟﺴﻨﺔ ﺍﻟﻘﺒﻄﻴﺔ ‪ .‬ﻭﺍﳌﻬﺮﺟﺎﻥ ‪ :‬ﻋﻴﺪ ﺍﻟﻔﺮﺱ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪. (٢٣٤ / ٩‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺻﺎﺭ ﻣﻨﻬﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﺸﺎ‪‬ﻬﻢ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺃﻭ ﺷﻌﺎﺭﺍ ﻟﻠﻜﻔﺮ ﺃﻭ ﻟﻠﻤﻌﺼﻴﺔ ‪ .‬ﻭﻟﻴﺴﺖ ﰲ ﺍﳌﺨﻄﻮﻃﺎﺕ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﻳﺎﺩﺓ ﻭﺣﺬﻑ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻗﺎﻝ ‪ :‬ﻭﺑﻜﻞ ﺣﺎﻝ ‪ ،‬ﻓﻬﻮ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ‪ . .‬ﺍﱁ ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﺗﺒﻊ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻋﻔﺎﺋﻬﺎ ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻟﻴﺴﺖ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (13‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻠﺒﺎﺱ )‪. (١٧٥٢‬‬
‫)‪ (14‬ﺍﻧﻈﺮ ‪ :‬ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ )ﺹ ‪. (٢٠٠‬‬

‫‪٢٢٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺼﺪ ﻣﻨﺎ‪ ،‬ﻭﻻ ﻓﻌﻞ ﺑﻞ ﲟﺠﺮﺩ ﺗﺮﻙ ﺗﻐﻴﲑ ﻣﺎ ﺧﻠﻖ ﻓﻴﻨﺎ ﻭﻫﺬﺍ ﺃﺑﻠﻎ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺍﻻﺗﻔﺎﻗﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﻟﺘﺸﺒﻪ‬
‫ﺑﺎﻷﻋﺎﺟﻢ ﻭﻗﺎﻝ‪ } :‬ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ { )‪ (2) (1‬ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ )‪. (3‬‬
‫ﻭ‪‬ﺬﺍ ﺍﺣﺘﺞ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺃﺷﻴﺎﺀ ﻣﻦ ﺯﻱ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻗﺎﻝ ﳏﻤﺪ‬
‫ﺑﻦ ﺃﰊ ﺣﺮﺏ )‪ (4‬ﺳﺌﻞ ﺃﲪﺪ ﻋﻦ ﻧﻌﻞ ﺳﻨﺪﻱ )‪ (5‬ﳜﺮﺝ ﻓﻴﻪ‪ .‬ﻓﻜﺮﻫﻪ ﻟﻠﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻭﻗﺎﻝ‪ :‬ﺇﻥ‬
‫ﻛﺎﻥ ﻟﻠﻜﻨﻴﻒ )‪ (6‬ﻭﺍﻟﻮﺿﻮﺀ )‪ (7‬ﻭﺃﻛﺮﻩ ﺍﻟﺼﺮﺍﺭ‪ (8) .‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﺯﻱ ﺍﻟﻌﺠﻢ‪.‬‬
‫ﻭﻗﺪ ﺳﺌﻞ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﻣﺮ )‪ (9‬ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﺳﻨﺔ ﻧﺒﻴﻨﺎ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺳﻨﺔ ﺑﺎﻛﻬﻦ )‪. (1‬‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ )‪. (٤٠٣١‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﰲ ﻟﺒﺲ ﺍﻟﺸﻬﺮﺓ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ " )‪ ، (٣١٤ / ٤‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٤٠٣١‬؛ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻋﻦ‬
‫ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺑﻌﺜﺖ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ ‪ " .‬ﺍﳊﺪﻳﺚ ‪ ،‬ﺇﱃ‬
‫ﻗﻮﻟﻪ ‪ " :‬ﻭﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ " ‪ ،‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٥٠ / ٢‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻝ ﺍﳌﺆﻟﻒ ﻋﻨﻪ ﺑﺄﻥ ﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ ‪-‬‬
‫ﻳﻌﲏ ﺇﺳﻨﺎﺩ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻔﺘﺎﻭﻯ )‪ " : (٣٣١ / ٢٥‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺟﻴﺪ " ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪ ، (٩٨ / ٦‬ﻭﺫﻛﺮ ﻟﻪ ﺷﺎﻫﺪﺍ ﻣﺮﺳﻼ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺃﺷﺎﺭ ﺃﻧﻪ "‬
‫ﺣﺴﻦ " )‪ ، (٥٩٠ / ١‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٨٥٩٣‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ " :‬ﺻﺤﻴﺢ " ‪ ،‬ﺭﻗﻢ‬
‫)‪. (٦٠٢٥‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﺀ ‪ ،‬ﺃﺑﻮ ﻳﻌﻠﻰ ‪ ،‬ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﻣﻦ ﻣﺸﺎﻫﲑ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﰲ‬
‫ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﺍﳍﺠﺮﻱ ‪ ،‬ﻭﻣﻦ ﻓﺤﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ﻭﺳﺎﺋﺮ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ ‪ ،‬ﺗﻮﱃ ﺍﻟﻘﻀﺎﺀ ‪ ،‬ﻭﻟﻪ‬
‫ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪ :‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ ‪ ،‬ﻭﺍﻟﻜﻔﺎﻳﺔ ‪ ،‬ﻭﺍﻟﻌﺪﺓ ‪ ،‬ﻭﺷﺮﺡ ﺍﳋﺮﻗﻲ ﻭﻏﲑﻫﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٤٥٨‬‬
‫ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ . (٣٨٠‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. (٢٣٠ -١٩٣ / ٢‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻦ ﺣﺮﺏ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺎﺕ ‪ ،‬ﻭﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻧﻘﻴﺐ ﺑﻦ ﺃﰊ ﺣﺮﺏ ﺍﳉﺮﺟﺮﺍﺋﻲ‬
‫‪ ،‬ﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﻜﺎﺗﺒﻪ ﻭﻳﺴﺄﻝ ﻋﻦ ﺃﺧﺒﺎﺭﻩ ‪ ،‬ﻧﻘﻞ ﻋﻦ ﺍﻹﻣﺎﻡ ﻭﺭﻭﻯ ﻋﻨﻪ ﻣﺴﺎﺋﻞ ﺟﻴﺪﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ‬
‫ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٣٣١ / ١‬ﺕ ‪. (١٠٥‬‬
‫)‪ (5‬ﻧﺴﺒﺔ ﺇﱃ ﺑﻼﺩ ﺍﻟﺴﻨﺪ ‪.‬‬
‫)‪ (6‬ﺍﻟﻜﻨﻴﻒ ﰲ ﺍﻟﻠﻐﺔ ‪ :‬ﺍﻟﺴﺎﺗﺮ ‪ ،‬ﻭﻫﻮ ﺍﳌﺮﺣﺎﺽ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻙ ﻥ ﻑ( ‪) ،‬ﺹ ‪. (٥٨٠‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻓﻼ ﺑﺄﺱ ‪ ،‬ﻭﻫﻮ ﺃﰎ ﻟﻠﻤﻌﲎ ‪.‬‬
‫)‪ (8‬ﺍﻟﺼﺮﺍﺭ ﻛﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ‪ :‬ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺣﺬﻳﺔ ﺍﻟﱵ ﻳﻠﺒﺴﻬﺎ ﺍﻟﻌﺠﻢ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﻀﺒﻌﻲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺍﻷﺧﻴﺎﺭ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺳﻴﺘﻜﻠﻢ ﻋﻨﻪ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﻟﺪ‬
‫ﺳﻨﺔ )‪ ١٢٢‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ٢٠٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥١ ، ٥٠ / ٤‬ﺕ ‪. (٧٩‬‬

‫‪٢٢٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭﺫﻱ ﻭﻗﺪ ﺳﺄﻟﻪ ﻋﻦ ﺍﻟﻨﻌﻞ ﺍﻟﺴﻨﺪﻱ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻼ ﺃﺳﺘﻌﻤﻠﻬﺎ‪ ،‬ﻭﻟﻜﻦ‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻭﺭﺃﻯ ﻋﻠﻰ ﺑﺎﺏ‬ ‫ﻓﺄﺭﺟﻮ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺰﻳﻨﺔ ﻓﻼ‬ ‫ﻛﺎﻥ ﻟﻠﻄﲔ‪ ،‬ﺃﻭ ﺍﳌﺨﺮﺝ‬ ‫ﺇﻥ‬
‫ﺍﳌﺨﺮﺝ ﻧﻌﻼ ﺳﻨﺪﻳﺎ ﻓﻘﺎﻝ‪ :‬ﻳﺘﺸﺒﻪ )‪ (5‬ﺑﺄﻭﻻﺩ ﺍﳌﻠﻮﻙ‪.‬‬
‫)‪(8) (7‬‬ ‫)‪(6‬‬
‫ﻗﻠﺖ ﻷﲪﺪ‪ :‬ﻓﻬﺬﻩ ﺍﻟﻨﻌﺎﻝ ﺍﻟﻐﻼﻅ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺍﻟﺴﻨﺪﻳﺔ‬ ‫ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ‬ ‫ﻭﻗﺎﻝ‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻭﻛﺄﻧﻪ ﻛﺮﻩ ﺃﻥ‬ ‫ﺃﻭ ﻟﻠﻜﻨﻴﻒ‪ ،‬ﺃﻭ ﳌﻮﺿﻊ ﺿﺮﻭﺭﺓ ﻓﻼ ﺑﺄﺱ‪.‬‬ ‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻮﺿﻮﺀ‬
‫)‪(12‬‬ ‫)‪(11‬‬
‫ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﰲ ﺍﻷﺯﻗﺔ ﻗﻴﻞ‪ :‬ﻓﺎﻟﻨﻌﻞ ﻣﻦ ﺍﳋﺸﺐ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﺑﺄﺱ ‪‬ﺎ ﺃﻳﻀﺎ‬ ‫ﳝﺸﻲ ﻓﻴﻬﺎ‬
‫ﻣﻮﺿﻊ ﺿﺮﻭﺭﺓ‪.‬‬
‫)‪(1‬‬ ‫)‪(13‬‬
‫ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﺑﻦ‬ ‫ﺣﺪﺛﻨﺎ ﺣﺒﺎﻥ ﺑﻦ ﻣﻮﺳﻰ‪،‬‬ ‫ﻗﺎﻝ ﺣﺮﺏ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻧﺼﺮ‬

‫)‪ (1‬ﺑﺎﻛﻬﻦ ‪ :‬ﻫﻮ ﺍﺳﻢ ﻣﻠﻚ ﺍﳍﻨﺪ ‪ ،‬ﻛﻤﺎ ﺳﻴﺬﻛﺮ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﺫﺍ ‪.‬‬
‫)‪ (3‬ﱂ ﺃﻋﺮﻑ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳌﺨﺮﺝ ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﳏﻞ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ )ﺍﻟﻜﻨﻴﻒ( ﺃﻭ ﺍﻻﻧﺘﻌﺎﻝ ﻟﻠﺨﺮﻭﺝ ﻻ ﻟﻠﺰﻳﻨﺔ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪. (١٤٦ ، ١٤٥ / ٢‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺗﺘﺸﺒﻪ ‪ .‬ﻭﰲ )ﻫـ( ‪ :‬ﺗﺸﺒﻪ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻧﺘﺸﺒﻪ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ﻁ( ‪ :‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻳﻀﺎ ‪ ،‬ﺑﻌﺪ ﺍﻟﻜﺮﻣﺎﱐ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺣﺮﺏ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺧﻠﻒ ﺍﳊﻨﻈﻠﻲ ﺍﻟﻜﺮﻣﺎﱐ ‪ ،‬ﺭﺟﻞ ﺟﻠﻴﻞ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ ،‬ﲰﻊ ﻣﻨﻪ‬
‫ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﻧﻘﻠﻬﺎ ﻋﻨﻪ ﺃﺗﺒﺎﻉ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻛﺎﳋﻼﻝ ﻭﻏﲑﻩ ‪ ،‬ﻭﻫﻮ ﻓﻘﻴﻪ ﺑﻠﺪﻩ ‪ ،‬ﻭﺟﻌﻞ ﺇﻟﻴﻪ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻣﺮ ﺍﳊﻜﻢ‬
‫ﰲ ﺑﻠﺪﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. (١٤٥ / ١‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﺬﻩ ﺍﻟﺴﻨﺪﻳﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ‪ . .‬ﺍﱁ ‪.‬‬
‫)‪ (10‬ﻭﻫﺬﺍ ﲟﻌﲎ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪. (١٤٦ ، ١٤٥ / ٢‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺎ ‪.‬‬
‫)‪ (12‬ﺃﻳﻀﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (13‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﻣﺎﻟﻚ ﺍﳋﺰﺍﻋﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻣﻦ ﺍﻟﻔﻀﻼﺀ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﺍﻣﺘﺤﻦ ﺃﻳﺎﻡ ﺍﻟﻮﺍﺛﻖ ﰲ ﻣﺴﺄﻟﺔ ﺧﻠﻖ‬
‫ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻓﻠﻢ ﳚﺐ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺒﺪﻋﺔ )ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ( ﻭﺃﺻﺮ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺭﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ ﻟﺮ‪‬ﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻛﻤﺎ‬
‫ﺃﺛﺒﺘﻬﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻘﺘﻠﻪ ﺍﻟﻮﺍﺛﻖ ‪ ،‬ﻭﻧﺼﺐ ﺭﺃﺳﻪ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ )‪ ٢٣١‬ﻫـ( ‪،‬‬
‫ﻭﻛﺎﻥ ﻗﺘﻠﻪ ﻭﻗﺘﻞ ﻛﺜﲑﻳﻦ ﻣﻦ ﺃﻣﺜﺎﻟﻪ ﻣﻦ ﺃﺟﻼﺀ ﺍﻟﺴﻠﻒ ﻭﺍﻣﺘﺤﺎ‪‬ﻢ ﻣﻦ ﻧﺘﺎﺋﺞ ﺑﺪﻉ ﺍﳌﻌﺘﺰﻟﺔ ‪ ،‬ﺃﺩﻋﻴﺎﺀ ﺍﳊﺮﻳﺔ !ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٧ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (١٣٤‬ﺃ؛ ﻭﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ، (٨٢ ، ٨١ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٧٥‬‬

‫‪٢٢٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺒﺎﺭﻙ )‪ (2‬ﻋﻦ ﻫﺬﻩ ﺍﻟﻨﻌﺎﻝ ﺍﻟﻜﺮﻣﺎﻧﻴﺔ )‪ (3‬ﻓﻠﻢ ﺗﻌﺠﺒﻪ ﻭﻗﺎﻝ‪ :‬ﺃﻣﺎ ﰲ ﻫﺬﻩ ﻏﻨﻴﺔ ﻋﻦ ﺗﻠﻚ؟‪.‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﻣﺮ ﻋﻦ‬ ‫ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻭﺭﻗﻲ‬ ‫ﻭﺭﻭﻯ ﺍﳋﻼﻝ‬
‫ﻟﺒﺎﺱ ﺍﻟﻨﻌﺎﻝ ﺍﻟﺴﺒﺘﻴﺔ )‪ (7) (6‬ﻓﻘﺎﻝ‪ :‬ﺯﻱ ﻧﺒﻴﻨﺎ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺯﻱ ﺑﺎﻛﻬﻦ ﻣﻠﻚ ﺍﳍﻨﺪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﰲ ﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ ﻷﺧﺮﺟﻮﻩ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﻀﺒﻌﻲ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻋﻠﻤﺎ ﻭﺩﻳﻨﺎ‪ ،‬ﻣﻦ ﺷﻴﻮﺥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻗﺎﻝ ﳛﲕ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻣﻨﺬ ﺃﺭﺑﻌﲔ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻫﻮ ﺷﻴﺦ ﺍﳌﺼﺮ‬ ‫ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ﻭﺫﻛﺮ ﻋﻨﺪﻩ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﻣﺮ‬
‫ﺳﻨﺔ )‪ (10‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺑﻦ ﺍﻟﻔﺮﺍﺕ )‪ (1‬ﻣﺎ ﺭﺃﻳﺖ ﺑﺎﻟﺒﺼﺮﺓ ﻣﺜﻞ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﻣﺮ )‪. (2‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺣﺒﺎﻥ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺳﻮﺍﺭ ﺍﻟﺴﻠﻤﻲ ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ‬
‫ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻟﻔﻀﻞ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٣٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٧٥ ، ١٧٤ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪. (٣١٥‬‬
‫)‪ (2‬ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﻭﺍﺿﺢ ﺍﳊﻨﻈﻠﻲ ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺇﻣﺎﻡ‬
‫ﺃﻫﻞ ﻋﺼﺮﻩ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﻰ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﺮﻳﺎﺳﺔ ‪ ،‬ﻭﻣﻦ ﻣﺸﺎﻫﲑ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺻﻔﻪ‬
‫ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻗﺎﺋﻼ ‪ " :‬ﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻋﺎﳌﺎ ﻋﺎﺑﺪﺍ ﺯﺍﻫﺪﺍ ﺷﻴﺨﺎ ﺷﺠﺎﻋﺎ ﺷﺎﻋﺮﺍ " ‪ .‬ﺍ ﻫـ ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺳﺨﻴﺎ ﻧﺎﺻﺤﺎ ﻟﻸﻣﺔ‬
‫‪ ،‬ﺳﻴﺪﺍ ﻣﻦ ﺳﺎﺩﺍﺕ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺑـ )ﻫﻴﺖ( ﻣﻨﺼﺮﻓﻪ ﻣﻦ ﺍﻟﻐﺰﻭ ﺳﻨﺔ )‪ ، (١٨١‬ﻭﻋﻤﺮﻩ )‪. (٦٣‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٧ - ٣٨٢ / ٥‬ﺕ ‪. (٦٥٧‬‬
‫)‪ (3‬ﻧﺴﺒﺔ ﺇﱃ ﺑﻼﺩ ﻛﺮﻣﺎﻥ ﺟﻨﻮﺏ ﺷﺮﻕ ﺍﻟﻌﺮﺍﻕ ‪ ،‬ﺃﻭ ﺑﻼﺩ ﻛﺮﻣﺎﻥ ﺍﻟﱵ ﺑﺎﳍﻨﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )ﺹ ‪، ٤٥٤‬‬
‫‪ (٤٥٥‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺍﳋﻼﻝ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ )ﺹ ‪ . (٢٠٦‬ﺍﻧﻈﺮ ‪ :‬ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﻻﺑﻦ ﺍﳉﻮﺯﻱ )ﺹ ‪. (٦١٨‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻛﺜﲑ ﺑﻦ ﺯﻳﺪ ﺍﻟﺪﻭﺭﻗﻲ ﺍﻟﻨﻜﺮﻱ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﺎﻅ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺬﻳﻦ‬
‫ﺻﺤﺒﻮﺍ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻧﻘﻠﻮﺍ ﻋﻨﻪ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٤٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (١٠ ، ٩ / ١‬‬
‫ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٣‬ﺃ؛ ﻭﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻻﺑﻦ ﺍﳉﻮﺯﻱ )ﺹ ‪. (٦١٠‬‬
‫)‪ (6‬ﺍﻟﻨﻌﺎﻝ ﺍﻟﺴﺒﺘﻴﺔ ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺴﺒﺖ ‪ ،‬ﻭﻫﻮ ﺟﻠﻮﺩ ﺍﻟﺒﻘﺮ ﺍﳌﺪﺑﻮﻏﺔ ﺑﺎﻟﻘﺮﻅ ‪ ،‬ﺃﻭ ﻫﻮ ‪ :‬ﻛﻞ ﺟﻠﺪ ﻣﺪﺑﻮﻍ ﺑﺎﻟﻘﺮﻅ ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )‪ ، (١٥٤ / ١‬ﻓﺼﻞ ﺍﻟﺴﲔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺎﺀ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ( ‪ :‬ﺍﻟﺴﺒﺘﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﻀﺒﻌﻲ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺒﺼﺮﺓ ‪.‬‬
‫)‪ (10‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٥٠ / ٤‬‬

‫‪٢٢٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﺍﳌﻴﻤﻮﱐ )‪ (3‬ﺭﺃﻳﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻤﺎﻣﺘﻪ ﲢﺖ ﺫﻗﻨﻪ‪ ،‬ﻭﻳﻜﺮﻩ ﻏﲑ ﺫﻟﻚ ﻭﻗﺎﻝ‪ :‬ﺍﻟﻌﺮﺏ‬
‫ﻋﻤﺎﺋﻤﻬﺎ )‪ (4‬ﲢﺖ ﺃﺫﻗﺎ‪‬ﺎ )‪ (5‬ﻭﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ )‪ (6‬ﻳﻜﺮﻩ ﺃﻥ ﻻ )‪ (7‬ﺗﻜﻮﻥ‬
‫)‪(8‬‬
‫ﲟﺜﻞ ﺫﻟﻚ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﺍﻟﻌﻤﺎﻣﺔ ﲢﺖ ﺍﳊﻨﻚ ﻛﺮﺍﻫﻴﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻳﺘﻌﻤﻢ‬
‫ﻭﺍ‪‬ﻮﺱ )‪. (9‬‬
‫ﻭﳍﺬﺍ ﺃﻳﻀﺎ ﻛﺮﻩ ﺃﲪﺪ ﻟﺒﺎﺱ ﺃﺷﻴﺎﺀ ﻛﺎﻧﺖ ﺷﻌﺎﺭ ﺍﻟﻈﻠﻤﺔ ﰲ ﻭﻗﺘﻪ ﻣﻦ ﺍﻟﺴﻮﺍﺩ )‪ (10‬ﻭﳓﻮﻩ‬

‫)‪ (1‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﻀﱯ ﺍﻟﺮﺍﺯﻱ ‪ ،‬ﺃﺑﻮ ﻣﺴﻌﻮﺩ ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﺘﻴﺎ ‪ ،‬ﻭﻣﻦ ﺃﺣﻔﻆ ﺍﻟﻨﺎﺱ ﻷﺧﺒﺎﺭ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻟﻜﺒﺎﺭ ‪ ،‬ﻭﻟﻪ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﻜﺜﲑﺓ ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﺍﺳﺨﲔ ﰲ‬
‫ﺍﻟﻌﻠﻢ ‪ ،‬ﻭﺛﻘﻪ ﺍﻷﺋﻤﺔ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺗﻜﻠﻢ ﻓﻴﻪ ﺑﻼ ﻣﺴﺘﻨﺪ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٥٨‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٦٧ ، ٦٦ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(١١٧‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٣ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪. (١٠٢‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٥٠ / ٤‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﳌﻴﻤﻮﱐ ﺍﻟﺮﻗﻲ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪ ،‬ﻣﻦ ﺍﻟﻔﻀﻼﺀ ﺍﻟﺜﻘﺎﺕ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ ‪ ،‬ﻛﺎﻥ ﺃﲪﺪ ﻳﻘﺪﻣﻪ ﻭﳚﻠﻪ ‪ ،‬ﻻﺯﻣﻪ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪١٨١‬‬
‫ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ٢٧٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ، (٢١٦ -٢١٢ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٢٨٢‬‬
‫)‪ (4‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺃﻋﻤﺘﻬﺎ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٣١٣ ، ٣١٢ ، ٣٠٩ / ١‬ﲡﺪ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﻫﺬﺍ ﺑﺎﳌﻌﲎ ﻭﻟﻴﺲ ﺑﺎﻟﻨﺺ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺼﺒﺎﺡ ﺍﻟﺰﻋﻔﺮﺍﱐ ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﻋﺪﻭﻩ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‬
‫)‪ ٢٦٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ، (١٣٨ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(١٧٢‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٧٠ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(٣١٥‬‬
‫ﺡ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺃﻻ ﻳﻜﻮﻥ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ‪ ،‬ﲝﺬﻑ )ﻻ( ﺍﻟﻨﺎﻓﻴﺔ ‪ ،‬ﻭﻫﻮ ﺑﻌﻴﺪ؛ ﻷﻧﻪ ﻳﺘﻐﲑ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ‪،‬‬
‫ﻭﺗﻮﺿﺤﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﻗﺒﻠﻪ ﻭﻫﻲ ﻗﻮﻟﻪ ‪ " :‬ﻋﻤﺎﻣﺘﻪ ﲢﺖ ﺫﻗﻨﻪ " ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻳﺘﻌﻤﻢ ﲝﺬﻑ )ﺇﳕﺎ( ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ، (٣١٠ ، ٣٠٩ / ١‬ﲡﺪ ﻓﻴﻪ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﻛﻮﻥ ﻋﻤﺎﺋﻢ ﺍﳌﺴﻠﻤﲔ‬
‫ﲢﺖ ﺍﳊﻨﻚ ﻭﻋﻤﺎﺋﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﲞﻼﻑ ﺫﻟﻚ ‪.‬‬
‫)‪ (10‬ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺴﻮﺍﺩ ﻫﻨﺎ ‪ :‬ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﻟﻮﻧﻪ ﺃﺳﻮﺩ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﺧﺎﺻﺔ ﺍﻟﻌﻤﺎﻣﺔ ﺍﻟﺴﻮﺩﺍﺀ ‪ ،‬ﻭﻫﻲ ﺷﻌﺎﺭ ﻭﻻﺓ‬
‫ﻭﺧﻠﻔﺎﺀ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﻣﻦ ﺑﻌﻀﻬﻢ ﰲ ﻋﻬﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻈﻠﻢ ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ‬
‫ﺣﺼﻞ ﻣﻦ ﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺘﻠﻔﻆ ﺑﺒﺪﻋﺔ ﺍﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﻦ ﻛﺮﺍﻫﺔ‬
‫ﺍﻟﺴﻮﺍﺩ؛ ﻷﻧﻪ ﺷﻌﺎﺭ ﺍﻟﻈﻠﻤﺔ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫‪٢٢٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺮﻩ ﻫﻮ ﻭﻏﲑﻩ )‪ (1‬ﺗﻐﻤﻴﺾ ﺍﻟﻌﲔ )‪ (2‬ﰲ ﺍﻟﺼﻼﺓ ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﻓﻌﻞ ﺍﻟﻴﻬﻮﺩ )‪. (3‬‬
‫ﻭﻗﺪ )‪ (4‬ﺭﻭﻯ ﺃﺑﻮ )‪ (5‬ﺣﻔﺺ ﺍﻟﻌﻜﱪﻱ )‪ (6‬ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺑﻼﻝ ﺑﻦ ﺃﰊ ﺣﺪﺭﺩ )‪ (7‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﲤﻌﺪﺩﻭﺍ‪ ،‬ﻭﺍﺧﺸﻮﺷﻨﻮﺍ‪ ،‬ﻭﺍﻧﺘﻌﻠﻮﺍ‪ ،‬ﻭﺍﻣﺸﻮﺍ ﺣﻔﺎﺓ‪. (8) { .‬‬
‫ﻭﻫﺬﺍ ﻣﺸﻬﻮﺭ ﳏﻔﻮﻅ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﺃﻧﻪ ﻛﺘﺐ ﺇﱃ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺳﻴﺄﰐ ﺫﻛﺮﻩ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﻼﻡ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬
‫)‪(1‬‬
‫ﳍﻴﻌﺔ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ‬ ‫ﻗﺘﻴﺒﺔ )‪ .......... (10‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ‬ ‫)‪(9‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺪﺛﻨﺎ‬

‫)‪ (1‬ﻭﺭﺩ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻛﺮﻩ ﻟﺒﺲ ﺍﻷﲪﺮ ﻭﻗﺎﻝ ‪ :‬ﻳﻘﺎﻝ ‪ :‬ﺃﻭﻝ ﻣﻦ ﻟﺒﺴﻪ ﺁﻝ ﻗﺎﺭﻭﻥ ﻭﺁﻝ ﻓﺮﻋﻮﻥ ‪ ،‬ﻭﻛﺮﻩ ﻛﺬﻟﻚ ﻟﺒﺲ‬
‫ﺍﻷﺳﻮﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﻧﺼﺎﻑ )‪. (٤٨٢ / ١‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻌﻴﻨﲔ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٦٦٢ / ١‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻭﺭﻭﻯ ‪.‬‬
‫)‪ (5‬ﺃﺑﻮ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﻤﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺃﺑﻮ ﺣﻔﺺ ‪ ،‬ﺍﻟﻌﻜﱪﻱ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﳌﺴﻠﻢ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﻓﻘﻬﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﰲ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ ‪ ،‬ﻭﻟﻪ ﺍﺧﺘﻴﺎﺭﺍﺕ ﺟﻴﺪﺓ ﰲ ﻣﺴﺎﺋﻞ ﺍﳌﺬﻫﺐ ﻭﻏﲑﻫﺎ ‪ ،‬ﺫﻛﺮ ﻟﻪ ﺍﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ‬
‫ﻣﺼﻨﻔﺎﺕ ﻣﻨﻬﺎ ‪ :‬ﺍﳌﻘﻨﻊ ﻭﺷﺮﺡ ﺍﳋﺮﻗﻲ ﻭﺍﳋﻼﻑ ﺑﲔ ﺃﲪﺪ ﻭﻣﺎﻟﻚ ‪ ،‬ﻭﺗﻮﰲ ﺃﺑﻮ ﺣﻔﺺ ﺳﻨﺔ )‪ ٣٨٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻻﺑﻦ ﺃﰊ ﻳﻌﻠﻰ )‪ ، (١٦٦ -١٦٣ / ٢‬ﺗﺮﲨﺔ )‪. (٦٢٧‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺑﻼﻝ ﺑﻦ ﺣﺪﻭﺩ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﺗﺮﲨﺔ ﻟﺒﻼﻝ ﺑﻦ ﺃﰊ ﺣﺪﺭﺩ ﻫﺬﺍ ﺇﻻ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻌﺠﻠﻮﱐ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎ ‪ :‬ﺃﻥ‬
‫ﺃﺑﺎ ﻧﻌﻴﻢ ﺃﺧﺮﺝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﻌﻘﺎﻉ ﺑﻦ ﺃﰊ ﺣﺪﺭﺩ ‪ ،‬ﻭﺍﻟﺒﻐﻮﻱ ﺃﺧﺮﺟﻪ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺣﺪﺭﺩ ﺩﻭﻥ ﺃﻥ ﻳﺴﻤﻴﻪ ‪،‬‬
‫ﻭﺍﻟﻄﱪﺍﱐ ﺃﺧﺮﺟﻪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺣﺪﺭﺩ ‪ ، ،‬ﻛﻤﺎ ﺃﻧﺎ ﺍﺑﻦ ﺣﺠﺮ ﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺍﻹﺻﺎﺑﺔ ﻭﺇﱃ ﺃﻥ‬
‫ﺍﻟﺒﻐﻮﻱ ﻭﺍﺑﻦ ﺷﺎﻫﲔ ‪ ،‬ﻭﺍﻟﻄﱪﺍﱐ ﺃﺧﺮﺟﻮﻩ ﻋﻦ ﺍﻟﻘﻌﻘﺎﻉ ﺑﻦ ﺃﰊ ﺣﺪﺭﺩ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ ،‬ﺭﺍﺟﻊ ﻛﺸﻒ ﺍﳋﻔﺎ )‪/ ١‬‬
‫‪(٣٧٨‬؛ ﻭﺍﻹﺻﺎﺑﺔ )‪. (٢٣٩ / ٣‬‬
‫)‪ (8‬ﻗﺎﻝ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎ ‪ " :‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﻣﻌﺠﻤﻪ ﺍﻟﻜﺒﲑ ‪ ،‬ﻭﺍﺑﻦ ﺷﺎﻫﲔ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ‬
‫ﺍﳌﻌﺮﻓﺔ " ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ‪ ،‬ﰒ ﻗﺎﻝ ‪ :‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻐﻮﻱ ﺃﻳﻀﺎ ﰲ ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺑﺔ " ﻭﺫﻛﺮ ﺃﻧﻪ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ‬
‫ﺍﻟﻜﺒﲑ ‪ ،‬ﻭﺁﺧﺮﻭﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺸﻒ ﺍﳋﻔﺎ ﻭﻣﺰﻳﻞ ﺍﻹﻟﺒﺎﺱ )‪ ، (٣٧٨ / ١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٠١٨‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﰲ ﺗﺮﲨﺔ ﺍﻟﻘﻌﻘﺎﻉ ﺑﻦ ﺃﰊ ﺣﺪﺭﺩ ‪ ،‬ﰲ ﺍﻹﺻﺎﺑﺔ ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺭﻭﺍﻩ ﻛﻞ ﻣﻦ ﺍﻟﺒﻐﻮﻱ ﻭﺍﺑﻦ ﺷﺎﻫﲔ ﻭﺍﻟﻄﱪﺍﱐ ﻋﻦ‬
‫ﺍﻟﻘﻌﻘﺎﻉ ﺑﻦ ﺃﰊ ﺣﺪﺭﺩ ﲰﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻟﻪ ‪ :‬ﺭﺍﺟﻊ ﺍﻹﺻﺎﺑﺔ )‪. (٢٣٩ / ٣‬‬
‫)‪ (9‬ﺣﺪﺛﻨﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻫـ( ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻗﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﲨﻴﻞ ﺑﻦ ﻃﺮﻳﻒ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﺃﺑﻮ ﺭﺟﺎﺀ ‪ ،‬ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺛﺒﺎﺕ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٤٠‬‬
‫ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٩٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٢٣ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٨٥‬‬

‫‪٢٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺗﺸﺒﻪ ﺑﻐﲑﻧﺎ‪ ،‬ﻻ ﺗﺸﺒﻬﻮﺍ‬
‫ﺑﺎﻟﻴﻬﻮﺩ‪ ،‬ﻭﻻ ﺑﺎﻟﻨﺼﺎﺭﻯ؛ ﻓﺈﻥ ﺗﺴﻠﻴﻢ ﺍﻟﻴﻬﻮﺩ ﺍﻹﺷﺎﺭﺓ ﺑﺎﻷﺻﺎﺑﻊ‪ ،‬ﻭﺗﺴﻠﻴﻢ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻹﺷﺎﺭﺓ‬
‫ﺑﺎﻷﻛﻒ { )‪ (3) . (2‬ﻗﺎﻝ )‪ (4‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﳍﻴﻌﺔ ﻭﱂ ﻳﺮﻓﻌﻪ )‪. (5‬‬
‫)‪(6‬‬
‫ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺿﻌﻴﻒ ﻓﻘﺪ ﺗﻘﺪﻡ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ‬
‫ﻭﻫﻮ ﳏﻔﻮﻅ ﻋﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﺃﻳﻀﺎ ﻣﻦ ﻗﻮﻟﻪ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﳍﻴﻌﺔ ﻳﺼﻠﺢ ﻟﻼﻋﺘﻀﺎﺩ ﻛﺬﺍ‬
‫ﻛﺎﻥ ﻳﻘﻮﻝ ﺃﲪﺪ ﻭﻏﲑﻩ )‪. (7‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬ ‫ﺣﺪﺛﻨﺎ ﻗﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺜﻘﻔﻲ‬ ‫ﻭﺃﻳﻀﺎ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫)‪(12‬‬ ‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻋﻠﻲ ﺑﻦ‬ ‫ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻌﺴﻘﻼﱐ‬ ‫ﺭﺑﻴﻌﺔ‬

‫)‪ (1‬ﺍﺑﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻭﺍﻵﺩﺍﺏ )‪. (٢٦٩٥‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺑﺎﻟﻜﻒ ‪.‬‬
‫)‪ (4‬ﺃﻱ ‪ :‬ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫)‪ (5‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻳﻀﺎ ﻗﺒﻞ ﺫﻟﻚ ‪ ،‬ﺑﻌﺪ ﺍﳊﺪﻳﺚ ‪ " ،‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻒ " ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻻﺳﺘﺌﺬﺍﻥ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺇﺷﺎﺭﺓ ﺍﻟﻴﺪ ﺑﺎﻟﺴﻼﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٧ ، ٥٦ / ٥) ، (٢٦٩٥‬ﻭﻗﺪ ﺑﲔ‬
‫ﺍﳌﺆﻟﻒ ﻫﻨﺎ ﺃﻥ ﺍﳊﺪﻳﺚ ﺭﻏﻢ ﺿﻌﻔﻪ ﻓﻠﻪ ﻣﺎ ﻳﻌﻀﺪﻩ ‪.‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﻣﺮ )ﺹ ‪. (٢٧٢‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ٣٧٣ / ٥‬ـ ‪ (٣٧٩‬؛ ﻭﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ )‪(٤٧٧ / ٢‬؛ ﻭﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ )‪.(٢٣٩ / ١‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺍﻟﻜﻼﰊ ‪ ،‬ﺍﻟﺮﺅﺍﺳﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﺑﻦ ﻋﻢ ﻭﻛﻴﻊ ‪ ،‬ﻭﺛﻘﺔ ﺃﻛﺜﺮ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‬
‫ﻭﺍﳉﺮﺡ ‪ ،‬ﻛﺎﺑﻦ ﻣﻌﲔ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻫﻢ ‪ ،‬ﻳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻣﻦ ﺍﻟﻜﻮﻓﻴﲔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٦٣ ، ١٦٢ / ٩‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٢٣٥‬‬
‫)‪ (11‬ﻗﺎﻝ ﺑﻦ ﺣﺠﺮ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻌﺴﻘﻼﱐ ﳎﻬﻮﻝ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ " ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪ ، (٤١٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٤١‬ﺍﻟﻜﲎ ﺡ ‪.‬‬
‫)‪ (12‬ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺭﻛﺎﻧﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ :‬ﳎﻬﻮﻝ ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ " ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪) ، (٤٠٦‬ﺕ ‪. (١٤‬‬

‫‪٢٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺻﺎﺭﻉ ﺍﻟﻨﱯ ‪ r‬ﻓﺼﺮﻋﻪ‬ ‫ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺭﻛﺎﻧﺔ‬ ‫ﺭﻛﺎﻧﺔ‪ ،‬ﺃﻭ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺭﻛﺎﻧﺔ‬
‫)‪(3‬‬
‫ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ﺭﻛﺎﻧﺔ‪ :‬ﻭﲰﻌﺖ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﻮﻝ‪ } :‬ﻓﺮﻕ ﻣﺎ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻌﻤﺎﺋﻢ‬

‫ﻋﻠﻰ ﺍﻟﻘﻼﻧﺲ { )‪. (4‬‬

‫ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﺣﺴﻦ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻳﻀﺎ ﻋﻦ ﻗﺘﻴﺒﺔ ﻭﻗﺎﻝ‪ :‬ﻏﺮﻳﺐ‬
‫ﻭﻟﻴﺲ ﺇﺳﻨﺎﺩﻩ ﺑﺎﻟﻘﺎﺋﻢ‪ ،‬ﻭﻻ ﻧﻌﺮﻑ ﺃﺑﺎ ﺍﳊﺴﻦ‪ (5) ،‬ﻭﻻ ﺍﺑﻦ ﺭﻛﺎﻧﺔ )‪. (6‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻌﺘﻀﺪ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻳﺴﺘﺸﻬﺪ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﺑﲔ ﰲ ﺃﻥ ﻣﻔﺎﺭﻗﺔ‬
‫ﻣﺎ ﺑﲔ ﺍﳊﻼﻝ‬ ‫)‪(8‬‬
‫ﻛﻘﻮﻟﻪ‪ } :‬ﻓﺮﻕ‬ ‫)‪(7‬‬
‫ﺍﳌﺴﻠﻢ ﺍﳌﺸﺮﻙ ﰲ ﺍﻟﻠﺒﺎﺱ ﺃﻣﺮ ﻣﻄﻠﻮﺏ ﻟﻠﺸﺎﺭﻉ‬

‫ﻭﺍﳊﺮﺍﻡ ﺍﻟﺪﻑ ﻭﺍﻟﺼﻮﺕ { )‪ (9‬ﻓﺈﻥ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻤﺎ ﻣﻄﻠﻮﺏ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺇﺫ ﺍﻟﻔﺮﻕ ﺑﺎﻻﻋﺘﻘﺎﺩ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺭﻛﺎﻧﺔ ‪ ،‬ﺻﺪﻭﻕ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪. (١٩٣ / ٢‬‬
‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺭﻛﺎﻧﺔ ﺑﻦ ﻋﺒﺪ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﺍﳌﻄﻠﺐ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺻﺎﺭﻋﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻓﺼﺮﻋﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛﺎ ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺷﺪ ﻗﺮﻳﺶ ‪ ،‬ﺃﺳﻠﻢ ﻣﻊ‬
‫ﻣﺴﻠﻤﺔ ﺍﻟﻔﺘﺢ ‪ ، ،‬ﰒ ﻧﺰﻝ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﺣﺎﺩﻳﺚ ‪ ،‬ﺗﻮﰲ ﰲ‬
‫ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺳﻨﺔ )‪ ٤٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (١٨٨ ، ١٨٧ / ٢‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﻟﻌﻤﺎﺋﻢ ‪ ،‬ﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﰲ ﺃﰊ ﺩﺍﻭﺩ ‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻌﻤﺎﺋﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٣٤١ ، ٣٤٠ / ٤) ، (٤٠٧٨‬‬
‫ﻭﺍﻟﻘﻼﻧﺲ ﲨﻊ ﻗﻠﻨﺴﻮﺓ ‪ ،‬ﻭﻫﻲ ﻟﺒﺎﺱ ﻳﻜﻮﻥ ﲢﺖ ﺍﻟﻌﻤﺎﻣﺔ ﻳﺸﺒﻪ ﺍﻟﻄﺎﻗﻴﺔ ‪ ،‬ﻭﺇﻥ ﺻﺢ ﺍﳊﺪﻳﺚ ﻓﺈﻧﻪ ﻳﻔﻴﺪ ﺃﻥ ﺍﳌﺸﺮﻛﲔ‬
‫ﻳﻠﺒﺴﻮﻥ ﺍﻟﻌﻤﺎﺋﻢ ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﲢﺘﻬﺎ ﻗﻼﻧﺲ ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻣﺄﻣﻮﺭﻭﻥ ﲟﺨﺎﻟﻔﺘﻬﻢ ﻓﻴﻜﻮﻥ ﻟﺒﺲ ﺍﻟﻌﻤﺎﻣﺔ ﻋﻠﻰ‬
‫ﺍﻟﻘﻠﻨﺴﻮﺓ ﻣﻦ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻌﺴﻘﻼﱐ ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺘﺮﻣﺬﻱ )‪. (٢٤٨ / ٤‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﺍﻟﻌﻤﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻘﻼﻧﺲ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٢٤٧ / ٤) ، (١٧٨٤‬‬
‫ﻭﻗﺎﻝ ﰲ ﺍﳊﺪﻳﺚ ﻛﻤﺎ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺇﻻ ﺃﻥ ﻓﻴﻪ ﺯﻳﺎﺩﺓ " ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ " ﻭﻗﺎﻝ ﺑﻌﺪ ﺃﰊ ﺍﳊﺴﻦ "‬
‫ﺍﻟﻌﺴﻘﻼﱐ " )‪ (٢٤٨ / ٤‬ﻛﻤﺎ ﺃﺷﺮﺕ ﺁﻧﻔﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ﺯﺍﺩ ‪ :‬ﺑﺪﻭﻥ ﺍﻟﻌﻤﺎﻣﺔ ‪ :‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ﻓﻘﺪ ﺃﺳﻘﻄﻬﺎ ﰲ ﳏﻠﻬﺎ )ﺑﻌﺪ ﺳﻄﺮﻳﻦ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺼﻞ ‪ :‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺘﺮﻣﺬﻱ )‪. (٣٩٨ / ٣‬‬
‫)‪ (9‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺇﻋﻼﻥ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺣﺎﻃﺐ ﺍﳉﻤﺤﻲ ‪، ،‬‬
‫ﻗﺎﻝ ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ " ﻓﺼﻞ ﻣﺎ ﺑﲔ ﺍﳊﻼﻝ ‪ " .‬ﺇﱁ ﺍﳊﺪﻳﺚ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬

‫‪٢٣١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﻌﻤﻞ ﺑﺪﻭﻥ ﺍﻟﻌﻤﺎﻣﺔ )‪ (1‬ﺣﺎﺻﻞ ﻓﻠﻮﻻ ﺃﻧﻪ ﻣﻄﻠﻮﺏ ﺑﺎﻟﻈﺎﻫﺮ ﺃﻳﻀﺎ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻓﺎﺋﺪﺓ‪.‬‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻛﺎﻥ ﻣﻄﻠﻮﺑﺎ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ‬ ‫ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﳌﺎ‬ ‫ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﺮﻕ ﺑﲔ‬
‫} ﻟﻌﻦ )‪ (4‬ﺍﳌﺘﺸﺒﻬﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﳌﺘﺸﺒﻬﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ﻭﻗﺎﻝ‪ :‬ﺃﺧﺮﺟﻮﻫﻢ‬

‫ﺟﻨﺴﻪ‬ ‫)‪(7‬‬
‫ﳌﺎ ﻛﺎﻥ ﺭﺟﻼ ﻣﺘﺸﺒﻬﺎ ﰲ ﺍﻟﻈﺎﻫﺮ ﺑﻐﲑ‬ ‫)‪(6‬‬
‫ﻭﻧﻔﻰ ﺍﳌﺨﻨﺚ‬ ‫)‪(5‬‬
‫ﻣﻦ ﺑﻴﻮﺗﻜﻢ {‬
‫)‪(10‬‬ ‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻋﻨﻬﻤﺎ‬ ‫ﲰﻌﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ‬ ‫ﻗﺎﻝ‬ ‫ﻭﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﻏﻄﻔﺎﻥ ﺍﳌﺮﻱ‬
‫ﻳﻘﻮﻝ‪ :‬ﺣﲔ } ﺻﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺃﻣﺮ ﺑﺼﻴﺎﻣﻪ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﻪ ﻳﻮﻡ‬

‫)‪ (٣٩٨ / ٣) ، (١٠٨٨‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﺣﺎﻃﺐ ﺣﺪﻳﺚ ﺣﺴﻦ " ﻭﻗﺎﻝ ‪ " :‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ‬
‫ﻋﺎﺋﺸﺔ ﻭﺟﺎﺑﺮ ﻭﺍﻟﺮﺑﻴﻊ ﺑﻨﺖ ﻣﻌﻮﺫ " )‪ . (٣٩٨ / ٣‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪. (٧٧ / ٤) ، (٤١٨ / ٣‬‬
‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﺇﻋﻼﻥ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٦١١ / ١) ، (١٨٩٦‬؛ ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﺇﻋﻼﻥ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﺼﻮﺕ ﻭﺿﺮﺏ ﺍﻟﺪﻑ )‪ (١٢٧ / ٦ / ٢‬ﺑﺸﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ ﻭﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ‪.‬‬
‫)‪ (1‬ﺑﺪﻭﻥ ﺍﻟﻌﻤﺎﻣﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪ ،‬ﻭﻗﺪ ﺯﺍﺩﻫﺎ ﻗﺒﻞ ﺳﻄﺮﻳﻦ ﻛﻤﺎ ﺃﺷﺮﺕ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫)‪ (3‬ﳌﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (5‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ‪ " :‬ﻟﻌﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﳌﺨﻨﺜﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‬
‫ﻭﺍﳌﺘﺮﺟﻼﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻗﺎﻝ ‪ " :‬ﺃﺧﺮﺟﻮﻫﻢ ﻣﻦ ﺑﻴﻮﺗﻜﻢ " ﻗﺎﻝ ‪ :‬ﻓﺄﺧﺮﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻓﻼﻧﺎ ﻭﺃﺧﺮﺝ ﻋﻤﺮ ﻓﻼﻧﺔ " ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﺇﺧﺮﺍﺝ ﺍﳌﺘﺸﺒﻬﲔ ﺑﺎﻟﻨﺴﺎﺀ ﻣﻦ ﺍﻟﺒﻴﻮﺕ ‪ .‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪( ٥٨٨٦‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ . (٣٣٣ / ١٠) ،‬ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﺸﺒﻪ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ﻭﺗﺸﺒﻪ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺮﺟﺎﻝ ﻣﺸﻬﻮﺭﺓ‬
‫ﻣﺴﺘﻔﻴﻀﺔ ﰲ ﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺡ ﻭﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﺎﻧﻴﺪ ‪ ،‬ﻭﺃﻓﺮﺩ ﳍﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺑﻮﺍﺑﺎ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﻏﲑﻫﺎ ‪.‬‬
‫)‪ (6‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺑﻐﲑ ﺑﲏ ﺟﻨﺴﻪ ‪ ،‬ﻭﺍﳌﺨﻨﺚ ﻫﻮ ‪ :‬ﺍﻟﺬﻱ ﻳﺘﺸﺒﻪ ﺑﺎﻟﻨﺴﺎﺀ ﰲ ﺣﺮﻛﺎﺗﻪ ﻭﻛﻼﻣﻪ ﻭﻟﺒﺎﺳﻪ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٣٣٤ / ٩‬‬
‫)‪ (8‬ﻫﻮ ﺃﺑﻮ ﻏﻄﻔﺎﻥ ﺑﻦ ﻃﺮﻳﻒ ـ ﻭﻗﻴﻞ ﺍﺑﻦ ﻣﺎﻟﻚ ـ ﺍﳌﺮﻱ ﻗﻴﻞ ‪ :‬ﺍﲰﻪ ﺳﻌﺪ ‪ ،‬ﻛﺎﻥ ﻛﺎﺗﺐ ﻋﺜﻤﺎﻧـ ‪ ،‬ﰒ ﻛﺘﺐ ﳌﺮﻭﺍﻥ‬
‫ـ ﻭﻛﺎﻥ ﻗﻠﻴﻞ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻫﻮ ﻣﺪﱐ ﺛﻘﺔ ‪ ،‬ﻋﺪﻩ ﺍﺑﻦ ﺳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ :‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺜﺎﻟﺜﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪ ، (١٧٦ / ٥‬ﻭﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٦١ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪( ١٨‬‬
‫ﺍﻟﻜﲎ ‪.‬‬
‫)‪ (9‬ﻗﺎﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (10‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ( ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺩ ﻁ( ‪.‬‬

‫‪٢٣٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﻌﻈﻤﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﻡ ﺍﳌﻘﺒﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺻﻤﻨﺎ ﺍﻟﻴﻮﻡ‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ‬ ‫)‪(1‬‬
‫ﺍﻟﺘﺎﺳﻊ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻢ ﻳﺄﺕ ﺍﻟﻌﺎﻡ ﺍﳌﻘﺒﻞ ﺣﱴ ﺗﻮﰲ ﺭﺳﻮﻝ ﺍﷲ ‪{ r‬‬
‫ﺻﺤﻴﺤﻪ )‪. (2‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺻﻮﻣﻮﺍ ﻳﻮﻡ‬ ‫)‪(4‬‬
‫ﺃﲪﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫)‪(3‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ‬

‫ﻋﺎﺷﻮﺭﺍﺀ ﻭﺧﺎﻟﻔﻮﺍ ﻓﻴﻪ )‪ (5‬ﺍﻟﻴﻬﻮﺩ ﻭﺻﻮﻣﻮﺍ ﻗﺒﻠﻪ ﻳﻮﻣﺎ )‪ (7) (6‬ﺃﻭ ﺑﻌﺪﻩ ﻳﻮﻣﺎ { ‪.‬‬

‫ﺑﺎﻹﺳﻨﺎﺩ ﻭﻟﻔﻈﻪ‪ } :‬ﺻﻮﻣﻮﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺧﺎﻟﻔﻮﺍ ﺍﻟﻴﻬﻮﺩ ﻭﺻﻮﻣﻮﺍ‬ ‫)‪(8‬‬

‫ﻭﺭﻭﺍﻩ ﺳﻌﻴﺪ‬
‫)‪(1‬‬
‫ﻳﻮﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﻳﻮﻣﺎ ﺑﻌﺪﻩ { )‪ (9‬ﻭﺍﳊﺪﻳﺚ )‪ (10‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ )‪ (11‬ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٣٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٤٥‬ﺃﲪﺪ )‪ ، (٣١٠/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٥٩‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺃﻱ ﻳﻮﻡ ﻳﺼﺎﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٧٩٨ ، ٧٩٧ / ٢) ، (١١٣٣‬‬
‫‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ﻗﺎﻝ ‪ :‬ﻭﺭﻭﻯ ﺃﲪﺪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪.‬‬
‫)‪ (5‬ﻓﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ ﻁ( ﻗﺎﻝ ‪ :‬ﻭﺑﻌﺪﻩ ﻳﻮﻣﺎ ‪ :‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻮﻣﺎ ﻗﺒﻠﻪ ﺃﻭ ﻳﻮﻣﺎ ﺑﻌﺪﻩ ‪ ،‬ﻭﰲ ﺍﳌﺴﻨﺪ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (7‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ (٢٤١ / ١‬ﰲ ﻣﺴﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺱ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ‪.‬‬
‫)‪ (9‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٩٠٠‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٣٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٧٥٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪، (٢٤٤٥‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪ ، (١٧٣٤‬ﺃﲪﺪ )‪ ، (٢٤١/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٥٩‬‬
‫)‪ (10‬ﻛﺬﺍ ﰲ )ﺃ ﻁ( ‪ :‬ﻭﰲ )ﺝ ﺩ ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ‪ .‬ﺇﱁ " ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﺴﻨﺪ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺧﺮﺟﻪ ﺑﻪ ﺃﲪﺪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺳﺎﻗﻪ ﺁﻧﻔﺎ ‪.‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻗﺎﺿﻲ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﺿﻌﻔﻪ ﺃﲪﺪ‬
‫ﺑﻦ ﺣﻨﺒﻞ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻓﻘﻪ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺣﺪﻳﺜﻪ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﺰﳝﺔ ‪ ،‬ﻟﻴﺲ ﺑﺎﳊﺎﻓﻆ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻓﻘﻴﻬﺎ ﻋﺎﳌﺎ ‪ ،‬ﻭﻫﺬﺍ ﺭﺃﻱ ﺳﺎﺋﺮ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻗﺎﻟﻮﺍ ﺑﺄﻧﻪ ﻋﺎﱂ ﻓﺎﺿﻞ ﺻﺪﻭﻕ ﻟﻜﻦ ﺷﻐﻠﻪ ﺍﻟﻘﻀﺎﺀ ﻓﺴﺎﺀ ﺣﻔﻈﻪ ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٠٣ ، ٣٠١ / ٩‬ﺗﺮﲨﺔ )‪. (٥٠١‬‬

‫‪٢٣٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻠﻲ )‪ (1‬ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺍﺑﻦ ﻋﺒﺎﺱ )‪. (2‬‬

‫ﻓﺘﺪﺑﺮ ﻫﺬﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻳﻮﻡ ﻓﺎﺿﻞ ﻳﻜﻔﺮ )‪ (3‬ﺳﻨﺔ ﻣﺎﺿﻴﺔ )‪ (4‬ﺻﺎﻣﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺃﻣﺮ‬
‫ﺑﺼﻴﺎﻣﻪ ﻭﺭﻏﺐ ﻓﻴﻪ‪ ،‬ﰒ ﳌﺎ ﻗﻴﻞ ﻟﻪ ﻗﺒﻴﻞ ﻭﻓﺎﺗﻪ‪ :‬ﺇﻧﻪ ﻳﻮﻡ ﺗﻌﻈﻤﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﺃﻣﺮ‬
‫ﲟﺨﺎﻟﻔﺘﻬﻢ ﺑﻀﻢ ﻳﻮﻡ ﺁﺧﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻋﺰﻡ ﻋﻠﻰ ﺫﻟﻚ )‪. (5‬‬
‫ﻭﳍﺬﺍ ﺍﺳﺘﺤﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻨﻬﻢ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻥ ﻳﺼﻮﻡ ﺗﺎﺳﻮﻋﺎﺀ ﻭﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺑﺬﻟﻚ ﻋﻠﻠﺖ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﲰﻊ ﻋﻄﺎﺀ ﲰﻊ )‪ (6‬ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ )‪ (7‬ﻳﻘﻮﻝ‪ :‬ﺻﻮﻣﻮﺍ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ‪ ،‬ﺧﺎﻟﻔﻮﺍ ﺍﻟﻴﻬﻮﺩ )‪. (8‬‬
‫ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺇﻧ‪‬ﺎ ﺃﻣﺔ ﺃﻣﻴﺔ؛ ﻻ‬ ‫)‪(10‬‬
‫ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫)‪(9‬‬
‫ﻭﺃﻳﻀﺎ ﻋﻦ ﺍﺑﻦ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺍﳍﺎﴰﻲ ‪ ،‬ﺗﻮﱃ ﺇﻣﺎﺭﺓ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻭﻏﲑﳘﺎ ﻛﻤﺎ ﺗﻮﱃ ﻣﻮﺳﻢ ﺍﳊﺞ ‪،‬‬
‫ﻣﻘﺒﻮﻝ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﻭﻫﻮ ﺃﻣﲑ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﺳﻨﺔ )‪ ١٣٣‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٥٢‬ﺳﻨﺔ ‪ ،‬ﺍﻧﻈﺮ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١‬‬
‫‪ (٢٣٣‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٢٩‬‬
‫)‪ (2‬ﻫﺬﺍ ﻫﻮ ﺳﻨﺪ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻫﻨﺎ ﺃﻥ ﺃﲪﺪ ﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ـ ﻛﻤﺎ ﺫﻛﺮﺕ ـ ﺭﺍﺟﻊ ﺍﳌﺴﻨﺪ )‪/ ١‬‬
‫‪. (٢٤١‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻳﻜﻔﺮ ﻓﻴﻪ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻜﻔﺮ ﺻﻴﺎﻣﻪ ‪.‬‬
‫)‪ (4‬ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻋﻦ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ " :‬ﺃﺣﺘﺴﺐ ﻋﻠﻰ ﺍﷲ ﺃﻥ‬
‫ﻳﻜﻔﺮ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻗﺒﻠﻪ " ﻭﻫﻮ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ )‪ ، (٣٦‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (٨١٨ / ٢) ، (١١٦٢‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﻓﻌﻞ ﺫﻟﻚ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪.‬‬
‫)‪ (7‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (8‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ )‪ . (٢٨٧ / ٤‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪ (٢٨٧ / ٤‬ﻭﻫﻮ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪ ،‬ﻓﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ‬
‫ﺟﺮﻳﺢ ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﻛﻠﻬﻢ ﺛﻘﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ ،‬ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ، ( ٥ / ١‬ﻭﺗﺮﲨﺔ‬
‫ﺍﺑﻦ ﺟﺮﻳﺞ )‪ (٥٢٠ / ١‬ﻭﺗﺮﲨﺔ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻫﻨﺎ )‪. (٢٢ / ٢‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﻋﻤﺮ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﺧﻼﻑ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪ ،‬ﻓﻬﻮ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻛﻤﺎ‬
‫ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (10‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٢٣٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ‪ ،‬ﺍﻟﺸﻬﺮ‪ :‬ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ { )‪ . (1‬ﻳﻌﲏ ﻣﺮﺓ‪ :‬ﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ‪ ،‬ﻭﻣﺮﺓ‪:‬‬
‫ﺛﻼﺛﲔ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )‪. (2‬‬
‫ﻓﻮﺻﻒ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺘﺮﻙ ﺍﻟﻜﺘﺎﺏ )‪ (3‬ﻭﺍﳊﺴﺎﺏ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻪ ﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻢ ﰲ ﺃﻭﻗﺎﺕ‬
‫ﻋﺒﺎﺩ‪‬ﻢ ﻭﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﺃﺣﺎﳍﺎ ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ﺣﻴﺚ ﻗﺎﻝ‪ -‬ﰲ ﻏﲑ ﺣﺪﻳﺚ‪ } :-‬ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ‬

‫ﺃﻱ ﻣﻦ‬ ‫)‪(6‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﺻﻮﻣﻮﺍ ﻣﻦ ﺍﻟﻮﺿﺢ ﺇﱃ ﺍﻟﻮﺿﺢ {‬ ‫)‪(5) (4‬‬
‫ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ {‬
‫ﺍﳍﻼﻝ ﺇﱃ ﺍﳍﻼﻝ )‪. (7‬‬
‫ﻭﻫﺬﺍ‪ :‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ -‬ﺇﻻ ﻣﻦ ﺷﺬ ﻣﻦ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ‬
‫ﺍﳌﺨﺎﻟﻔﲔ )‪ (8‬ﺍﳌﺴﺒﻮﻗﲔ ﺑﺎﻹﲨﺎﻉ‪ -‬ﻣﻦ ﺃﻥ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻮﻡ ﻭﺍﻟﻔﻄﺮ ﻭﺍﻟﻨﺴﻚ ﺇﳕﺎ ﺗﻘﺎﻡ ﺑﺎﻟﺮﺅﻳﺔ‬
‫ﻋﻨﺪ ﺇﻣﻜﺎ‪‬ﺎ‪ ،‬ﻻ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﺍﻟﺬﻱ ﺗﺴﻠﻜﻪ ﺍﻷﻋﺎﺟﻢ ﻣﻦ ﺍﻟﺮﻭﻡ ﻭﺍﻟﻔﺮﺱ‪ ،‬ﻭﺍﻟﻘﺒﻂ‪،‬‬
‫ﻭﺍﳍﻨﺪ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٨١٤‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١٠٨٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻴﺎﻡ )‪ ، (٢١٤٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪، (٢٣١٩‬‬
‫ﺃﲪﺪ )‪ ، (٤٣/٢‬ﻣﺎﻟﻚ ﺍﻟﺼﻴﺎﻡ )‪ ، (٦٣٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٦٨٤‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ " ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٩١٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (١٣٦ / ٤‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺻﻮﻡ‬
‫ﺭﻣﻀﺎﻥ ﺑﺮﺅﻳﺔ ﺍﳍﻼﻝ ‪ . .‬ﺇﱁ ‪ ،‬ﺗﺎﺑﻊ ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٧٦١ / ٢) ، (١٠٨٠‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻜﺘﺎﺑﺔ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٨١٠‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١٠٨١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٦٨٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻴﺎﻡ )‪، (٢١١٧‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪ ، (١٦٥٥‬ﺃﲪﺪ )‪ ، (٤٩٧/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٦٨٥‬‬
‫)‪ (5‬ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ ،‬ﻭﻫﻮ ﻣﺴﺘﻔﻴﺾ ﰲ ﺳﺎﺋﺮ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﳍﻼﻝ ﻓﺼﻮﻣﻮﺍ ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻳﺘﻤﻮﻩ ﻓﺄﻓﻄﺮﻭﺍ " ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٩٠٩‬ﻣﻦ‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (١١٩ / ٤‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻟﺮﺅﻳﺔ ﺍﳍﻼﻝ ‪ . .‬ﺇﱁ ‪ ،‬ﺗﺎﺑﻊ‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٧٥٩ / ٢) ، (١٠٨٠‬‬
‫)‪ (6‬ﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (١٠٣ / ٢‬ﻭﻗﺎﻝ ‪) :‬ﻃﺐ( ‪) ،‬ﺡ( ‪ ،‬ﺃﻱ ‪ :‬ﺭﻭﺍﻩ ‪ :‬ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ‪ ،‬ﻫﻮ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ‪.‬‬
‫)‪ (7‬ﻣﻦ ﺍﳍﻼﻝ ﺇﱃ ﺍﳍﻼﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺃ ﻁ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﳋﺎﻟﻔﲔ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ )‪ (1‬ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﻗﺒﻠﻨﺎ ﺇﳕﺎ ﺃﻣﺮﻭﺍ ﺑﺎﻟﺮﺅﻳﺔ ‪-‬‬
‫‪ãP$u‹Å_Á9$# ãNà6ø‹n=tæ |=ÏGä.‬‬ ‫ﺃﻳﻀﺎ ‪ -‬ﰲ ﺻﻮﻣﻬﻢ ﻭﻋﺒﺎﺩﺍ‪‬ﻢ‪ ،‬ﻭﺗﺄﻭﻟﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪ (2) { öNà6Î=ö7s% `ÏB šúïÏ%©!$# ’n?tã |=ÏGä. $yJx.‬ﻭﻟﻜﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺑﺪ‪‬ﻟﻮﺍ‪.‬‬
‫ﻭﳍﺬﺍ ‪‬ﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺗﻘﺪﻡ ﺭﻣﻀﺎﻥ ﺑﺎﻟﻴﻮﻡ ﻭﺍﻟﻴﻮﻣﲔ )‪ (3‬ﻭﻋﻠﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺫﻟﻚ ﲟﺎ ﳜﺎﻑ‬
‫)‪(4‬‬
‫ﻛﻤﺎ ﺯﺍﺩﻩ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ‪،‬‬ ‫ﻣﻦ ﺃﻥ ﻳﺰﺍﺩ ﰲ ﺍﻟﺼﻮﻡ ﺍﳌﻔﺮﻭﺽ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‬
‫ﻓﺈ‪‬ﻢ ﺯﺍﺩﻭﺍ ﰲ ﺻﻮﻣﻬﻢ‪ ،‬ﻭﺟﻌﻠﻮﻩ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﺼﻴﻒ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﻟﻪ ﻃﺮﻳﻘﺔ ﻣﻦ ﺍﳊﺴﺎﺏ‬
‫ﻳﺘﻌﺮﻓﻮﻧﻪ )‪ (5‬ﺎ‪.‬‬
‫ﻭﻗﺪ ﻳﺴﺘﺪﻝ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻋﻠﻰ ﺧﺼﻮﺹ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻓﺈﻥ ﺃﻋﻴﺎﺩﻫﻢ ﻣﻌﻠﻮﻣﺔ‬
‫ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻋﻤﻮﻡ‪.‬‬
‫ﺃﻭ ﻳﻘﺎﻝ‪ :‬ﺇﺫﺍ ‪‬ﻴﻨﺎ ﻋﻦ ﺫﻟﻚ ﰲ ﻋﻴﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻔﻲ ﻏﲑﻫﺎ )‪ (6‬ﻣﻦ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳌﻮﺍﺳﻢ‬
‫)‪(7‬‬
‫ﰲ ﺫﻟﻚ ﻣﻦ ﻣﻀﺎﺭﻋﺔ ﺍﻷﻣﺔ ﺍﻷﻣﻴﺔ ﺳﺎﺋﺮ ﺍﻷﻣﻢ‪ .‬ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﳊﺪﻳﺚ‬ ‫ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪ ،‬ﻭﳌﺎ‬
‫ﻳﻘﺘﻀﻲ ﺍﺧﺘﺼﺎﺹ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻓﺎﺭﻗﺖ ﺑﻪ ﻏﲑﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﺮﻙ‬
‫ﺍﳌﺸﺎ‪‬ﺔ ﻟﻸﻣﻢ )‪ (8‬ﺃﻗﺮﺏ ﺇﱃ ﺣﺼﻮﻝ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻻﺧﺘﺼﺎﺹ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ﻏﲑ ﻭﺍﺣﺪ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٨٣‬‬
‫)‪ (3‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﻻ ﻳﺘﻘﺪﻣﻦ ﺃﺣﺪﻛﻢ‬
‫ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ ﻳﻮﻡ ﺃﻭ ﻳﻮﻣﲔ ﺇﻟﱠﺎ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟﻞ ﻛﺎﻥ ﻳﺼﻮﻡ ﺻﻮﻣﻪ ﻓﻠﻴﺼﻢ ﺫﻟﻚ ﺍﻟﻴﻮﻡ " ‪ ،‬ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻻ ﻳﺘﻘﺪﻡ ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ ﻳﻮﻡ ﻭﻻ ﻳﻮﻣﲔ ‪ ،‬ﺣﺪﻳﺚ )‪ (١٩١٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪١٢٧ / ٤) ،‬‬
‫ـ ‪ ، (١٢٨‬ﻭﻟﻔﻆ ﻣﺴﻠﻢ ‪ " :‬ﻻ ﺗﻘﺪﻣﻮﺍ ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ ﻳﻮﻡ ﻭﻻ ﻳﻮﻣﲔ ﺇﻟﱠﺎ ﺭﺟﻼ ﻛﺎﻥ ﻳﺼﻮﻡ ﺻﻮﻣﺎ ﻓﻠﻴﺼﻤﻪ " ‪،‬‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻻ ﺗﻘﺪﻣﻮﺍ ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ ﻳﻮﻡ ﻭﻻ ﻳﻮﻣﲔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٢) ، (١٠٨٢‬‬
‫‪ . (٧٦٢‬ﻭﺭﻭﺍﻩ ﺳﺎﺋﺮ ﺃﺻﺤﺎﺏ ﺍﻟﺼﺤﺎﺡ ﻭﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﺎﻧﻴﺪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻓﻴﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻳﺘﻌﺮﻓﻮﻧﻪ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﻳﻌﺮﻓﻮﻧﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻏﲑﻩ ‪ ،‬ﻭﻫﻮ ﺃﻗﺮﺏ ﻟﻠﺴﻴﺎﻕ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﳌﺎ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﺸﺎ‪‬ﺔ ﺍﻷﻣﻢ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺃﻳﻀﺎ ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﲪﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ )‪ (1‬ﺃﻧﻪ ﲰﻊ ﻣﻌﺎﻭﻳﺔ )‪ (2‬ﻋﺎﻡ‬
‫ﺣﺞ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﻭﺗﻨﺎﻭﻝ ﻗﹸﺼﺔ )‪ (3‬ﻣﻦ ﺷ‪‬ﻌﺮ ﻛﺎﻧﺖ ﰲ ﻳﺪ ﺣﺮﺳﻲ )‪ (4‬ﻓﻘﺎﻝ‪ " :‬ﻳﺎ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪،‬‬
‫ﺃﻳﻦ ﻋﻠﻤﺎﺅﻛﻢ ؟ ﲰﻌﺖ ﺭﺳﻮﻝ )‪ (5‬ﺍﷲ ‪ r‬ﻳﻨﻬﻰ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﻭﻳﻘﻮﻝ‪ } :‬ﺇﳕﺎ ﻫﻠﻜﺖ ﺑﻨﻮ‬

‫ﺇﺳﺮﺍﺋﻴﻞ ﺣﲔ ﺍﲣﺬﻫﺎ ﻧﺴﺎﺅﻫﻢ { )‪ (7) (6‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ‪ -‬ﰲ ﺍﻟﺼﺤﻴﺢ ‪ -‬ﺃﻥ‬
‫ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ ﺫﺍﺕ ﻳﻮﻡ‪ " :‬ﺇﻧﻜﻢ ﺃﺣﺪﺛﺘﻢ )‪ (8‬ﺯﻱ ﺳﻮﺀ‪ ،‬ﻭﺇﻥ ﻧﱯ ﺍﷲ )‪ r (9‬ﻰ ﻋﻦ ﺍﻟﺰﻭﺭ "‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺟﺎﺀ ﺭﺟﻞ ﺑﻌﺼﺎ ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺧﺮﻗﺔ‪ .‬ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ " :‬ﺃﻻ ﻭﻫﺬﺍ ﺍﻟﺰﻭﺭ "‪.‬‬
‫ﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ " :‬ﻳﻌﲏ ﻣﺎ ﻳﻜﺜﺮ ﺑﻪ ﺍﻟﻨﺴﺎﺀ ﺃﺷﻌﺎﺭﻫﻦ ﻣﻦ ﺍﳋﺮﻕ " )‪. (10‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ‪ -‬ﰲ ﺍﻟﺼﺤﻴﺢ ‪ -‬ﻗﺎﻝ‪ " :‬ﻗﺪﻡ ﻣﻌﺎﻭﻳﺔ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺨﻄﺒﻨﺎ‪،‬‬
‫ﻭﺃﺧﺮﺝ ﻛﺒﺔ ﻣﻦ ﺷﻌﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻛﻨﺖ ﺃﺭﻯ ﺃﻥ ﺃﺣﺪﺍ ﻳﻔﻌﻠﻪ ﺇﻻ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﺑﻠﻐﻪ‪ ،‬ﻓﺴﻤﺎﻩ ﺍﻟﺰﻭﺭ "‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﲪﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺑﻦ ﻋﺒﺪ ﺍﳊﺎﺭﺙ ﺑﻦ ﺯﻫﺮﺓ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻣﺪﱐ‬
‫ﺛﻘﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪١٠٥‬ﻫـ( ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ‪٩٥) :‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٧٣‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ‬
‫ﺳﻌﺪ )‪(١٥٤ ، ١٥٣ / ٥‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٠٣ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٦٠٣‬ﺡ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻗﺒﻀﺔ ‪ ،‬ﻭﺃﻇﻨﻪ ﺗﺼﺤﻴﻒ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (4‬ﺍﳊﺮﺳﻲ ‪ :‬ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﺍﳊﺮﺍﺳﺔ ﻭﳓﻮﻫﺎ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﺣﺮﺷﻲ ‪ ،‬ﻭﰲ )ﺃ( ‪ :‬ﻳﺪﻱ ﺣﺮﺳﻲ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ ﻁ( ‪ :‬ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (٣٢٨١‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (٢١٢٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ، (٢٧٨١‬ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺍﻟﺰﻳﻨﺔ )‪ ، (٥٢٤٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ )‪ ، (٤١٦٧‬ﺃﲪﺪ )‪ ، (٩٥/٤‬ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (١٧٦٥‬‬
‫)‪ (7‬ﺍﳊﺪﻳﺚ ﻣﺮﻭﻱ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻗﺪ ﻣﺮ ﲣﺮﳚﻪ ﻣﻦ ﻣﺴﻠﻢ )ﺹ ‪ ، (١٣٣‬ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪،‬‬
‫ﺑﺎﺏ ﻭﺻﻞ ﺍﻟﺸﻌﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٧٣ / ١٠) ، (٥٩٣٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﲣﺬﰎ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻨﱯ ‪ ،‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (10‬ﺃﺧﺮﺝ ﻫﺎﺗﲔ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ‪ :‬ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻣﻊ ﺣﺪﻳﺚ ﲪﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺃﻳﻀﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﻓﻌﻞ ﺍﻟﻮﺍﺻﻠﺔ ﻭﺍﳌﺴﺘﻮﺻﻠﺔ ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ ، (١٦٧٩ / ٣) ، (٢١٢٧‬ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﲨﻴﻊ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺳﺮﺩﻫﺎ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪.‬‬

‫‪٢٣٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻋﻦ ﻭﺻﻞ ﺍﻟﺸﻌﺮ‪ " :‬ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻫﻠﻜﻮﺍ ﺣﲔ ﺃﺣﺪﺛﻪ‬ ‫ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﻨﱯ ‪r‬‬
‫ﻧﺴﺎﺅﻫﻢ " ﳛﺬﺭ ﺃﻣﺘﻪ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ " :‬ﻣﺎ ﻛﻨﺖ ﺃﺭﻯ ﺃﻥ ﺃﺣﺪﺍ ﻳﻔﻌﻠﻪ ﺇﻻ‬
‫ﺍﻟﻴﻬﻮﺩ "‪.‬‬
‫ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺯﻱ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﳑﺎ ﻳﻌﺬﺑﻮﻥ ﻋﻠﻴﻪ‪،‬‬
‫ﺃﻭ ﻣﻈﻨﺔ ﻟﺬﻟﻚ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺗﺮﻛﻪ ﺣﺴﻤﺎ ﳌﺎﺩﺓ ﻣﺎ ﻋﺬﺑﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﺘﻤﻴﺰ ﻣﺎ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻋﺬﺑﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺍﺷﺘﺒﻪ ﺍﶈﻈﻮﺭ ﺑﻐﲑﻩ‪ ،‬ﻓﻴﺘﺮﻙ ﺍﳉﻤﻴﻊ ﻛﻤﺎ ﺃﻥ ﻣﺎ‬
‫ﳜﱪﻭﻧﺎ )‪ (2‬ﺑﻪ )‪ (3‬ﻟﹶﻤ‪‬ﺎ ﺍﺷﺘﺒﻪ ﺻﺪﻗﻪ ﺑﻜﺬﺑﻪ‪ :‬ﺗﺮﻙ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻣﺎ )‪ (4‬ﺭﻭﻯ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ )‪ (5‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ - r‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻤﺮ‬
‫)‪(7‬‬
‫ﻟﻪ ﺇﻻ ﺛﻮﺏ ﻓﻠﻴﺘﺰﺭ ﺑﻪ‬ ‫)‪(6‬‬
‫‪ } :-‬ﺇﺫﺍ ﻛﺎﻥ ﻷﺣﺪﻛﻢ ﺛﻮﺑﺎﻥ ﻓﻠﻴﺼﻞ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ‬

‫ﻭﻻ ﻳﺸﺘﻤﻞ ﺍﺷﺘﻤﺎﻝ ﺍﻟﻴﻬﻮﺩ { ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ‪ ،‬ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ )‪. (8‬‬

‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺻﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ ﺭﻭﺍﻳﺔ ﺟﺎﺑﺮ ﻭﻏﲑﻩ ﺃﻧﻪ‪ } :‬ﺃﻣﺮ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻀﻴﻖ‪،‬‬

‫ﻭﻫﻮ ﻗﻮﻝ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﰲ ﻣﺬﻫﺐ ﺃﲪﺪ‬ ‫)‪(1‬‬

‫ﺑﺎﻻﺗﺰﺍﺭ ﺩﻭﻥ ﺍﻻﺷﺘﻤﺎﻝ { )‪. (9‬‬

‫)‪ (1‬ﺍﻟﻨﱯ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﺃﻱ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳜﱪﻭﻥ ‪.‬‬
‫)‪ (3‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﳌﺎ ﺭﻭﻯ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺝ ﺩ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺇﻻ ﺛﻮﺏ ‪ ،‬ﻭﰲ )ﺏ( ﻭﺃﰊ ﺩﺍﻭﺩ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (7‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺜﻮﺏ ﺿﻴﻘﺎ ﻳﺘﺰﺭ ﺑﻪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٦٣٥‬‬
‫‪ (٤١٨‬ﻭﺍﺷﺘﻤﺎﻝ ﺍﻟﻴﻬﻮﺩ ﻓﺴ‪‬ﺮﻩ ﺍﳋﻄﺎﰊ ﺑﻘﻮﻟﻪ ‪ " :‬ﻫﻮ ﺃﻥ ﳚﻠﻞ ﺑﺪﻧﻪ ﺍﻟﺜﻮﺏ ﻭﻳﺴﺒﻠﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺸﻴﻞ ﻃﺮﻓﻪ " ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﰲ ﻫﺎﻣﺶ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪. (٤١٨ / ١‬‬
‫)‪ (9‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٣٥٤‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ، (٥١٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (٦٣٣‬ﺃﲪﺪ )‪. (٣٣٥/٣‬‬

‫‪٢٣٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﻮﻻﻥ )‪. (2‬‬

‫ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ‪ :‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻻ ﻳﺸﺘﻤﻞ ﺍﺷﺘﻤﺎﻝ ﺍﻟﻴﻬﻮﺩ { )‪ (3‬ﻓﺈﻥ ﺇﺿﺎﻓﺔ )‪ (4‬ﺍﳌﻨﻬﻲ ﻋﻨﻪ‬
‫ﺇﱃ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﳍﺬﻩ ﺍﻹﺿﺎﻓﺔ ﺗﺄﺛﲑﺍ ﰲ ﺍﻟﻨﻬﻲ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﻤﻤﺎ )‪ (5‬ﺎﻧﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻴﻪ )‪ (6‬ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﺣﻘﻪ ﺃﻥ ﻳﻘﺪﻡ‬
‫* &‪$tBur «!$# Ì•ò2Ï%Î! öNåkæ5qè=è% yìt±øƒrB br& (#þqãZtB#uä tûïÏ%©#Ï9 Èbù'tƒ öNs9r‬‬ ‫ﰲ ﺩﻻﺋﻞ )‪ (7‬ﺍﻟﻜﺘﺎﺏ‪ :‬ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪. (8) { ( öNåkæ5qè=è% ôM|¡s)sù ߉tBF{$# ãNÍköŽn=tã tA$sÜsù ã@ö6s% `ÏB |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$%x. (#qçRqä3tƒ Ÿwur Èd,ptø:$# z`ÏB tAt“tR‬‬
‫ﻓﻘﻮﻟﻪ‪ :‬ﻭﻻ ﻳﻜﻮﻧﻮﺍ ﻣﺜﻠﻬﻢ )‪ (9‬ﻲ ﻣﻄﻠﻖ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ )‪ (10‬ﻭﻫﻮ ﺧﺎﺹ ﺃﻳﻀﺎ ﰲ ﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﻗﺴﻮﺓ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﻗﺴﻮﺓ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﲦﺮﺍﺕ ﺍﳌﻌﺎﺻﻲ‪.‬‬
‫‪4 $pkÅÕ÷èt7Î/ çnqç/ÎŽôÑ$# $uZù=à)sù‬‬ ‫ﻭﻗﺪ ﻭﺻﻒ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪‬ﺎ ﺍﻟﻴﻬﻮﺩ ﰲ ﻏﲑ ﻣﻮﺿﻊ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫‪š•Ï9ºsŒ ω÷èt/ .`ÏiB Nä3ç/qè=è% ôM|¡s% §NèO ÇÐÌÈ tbqè=É)÷ès? öNä3ª=yès9 ¾ÏmÏG»tƒ#uä öNà6ƒÌ•ãƒur 4’tAöqyJø9$# ª!$# Ç‘ósムy7Ï9ºx‹x.‬‬
‫)‪(11‬‬
‫‪ß,¤)¤±o„ $yJs9 $pk÷]ÏB ¨bÎ)ur 4 ã•»yg÷RF{$# çm÷ZÏB 㕤fxÿtFtƒ $yJs9 Íou‘$yfÏtø:$# z`ÏB ¨bÎ)ur‬‬ ‫‪4 Zouqó¡s% ‘‰x©r& ÷rr& Íou‘$yÚÏtø:$$x. }‘Îgsù‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺷﺘﻤﺎﻝ ﺍﻟﺼﻤﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٦٦١ / ٣) ، (٢٠٩٩‬؛‬
‫ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ )‪ ، (٢١ ، ٢٠‬ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ )‪ (٥٨٢٢ - ٥٨١٩‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪/ ١٠‬‬
‫‪(٢٧٩ - ٢٧٨‬؛ ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺜﻮﺏ ﺿﻴﻘﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٤١٧ / ١) ، (٦٣٤‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﻧﺼﺎﻑ )‪. (٤٧٠ - ٤٦٩ / ١‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (٦٣٥‬ﺃﲪﺪ )‪. (١٤٨/٢‬‬
‫)‪ (4‬ﺇﺿﺎﻓﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﳑﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ﻁ( ‪ :‬ﳑﺎ ‪‬ﺎﻧﺎ ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (7‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭﺍﺋﻞ ﺍﻟﻜﺘﺎﺏ ‪ .‬ﻭﻟﻌﻠﻪ ﻳﻘﺼﺪ ﺑﺪﻻﺋﻞ ﺍﻟﻜﺘﺎﺏ ‪ :‬ﻣﺎ ﻣﺮ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ )ﺹ ‪ ، (٩٣‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ‪ :‬ﺃﻭﺍﺋﻞ ﺍﻟﻜﺘﺎﺏ؛ ﻓﺎﻟﻘﺼﺪ ﻭﺍﺣﺪ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ١٦‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻛﻤﻞ ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (9‬ﻟﻌﻠﻪ ﻳﻘﺼﺪ ﻣﻔﻬﻮﻡ ﺍﻵﻳﺔ ‪ ،‬ﻭﺇﻻ ﻓﻠﻴﺲ ﻫﺬﺍ ﻧﺼﻬﺎ ‪ .‬ﻟﺬﻟﻚ ﻗﺎﻝ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻭ‪‬ﻟﹶﺎ ﻳ‪‬ﻜﹸﻮﻧ‪‬ﻮﺍ ﻛﹶﺎﻟﱠﺬِﻳﻦ‪ ‬ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﻟﹾﻜِﺘ‪‬ﺎﺏ‪(‬‬
‫ﻭﻫﻮ ﻧﺺ ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (10‬ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻭﻫﻲ ‪ " :‬ﻣﺸﺎ‪‬ﺘﻬﻢ ﻭﻫﻮ ﺧﺎﺹ ﺃﻳﻀﺎ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ " ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (11‬ﰲ )ﺏ( ﻭﻗﻒ ﻫﻨﺎ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺍﻵﻳﺔ ‪ .‬ﻭﺃﻇﻨﻪ ﺍﺧﺘﺼﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬

‫‪٢٣٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ (1) { ÇÐÍÈ tbqè=yJ÷ès? $£Jtã @@Ïÿ»tóÎ/ ª!$# $tBur 3 «!$# ÏpuŠô±yz ô`ÏB äÝÎ6öku‰ $yJs9 $pk÷]ÏB ¨bÎ)ur 4 âä!$yJø9$# çm÷YÏB ßlã•÷‚uŠsù‬ﻭﻗﺎﻝ‬

‫* ‪’ÎoTÎ) ª!$# tA$s%ur ( $Y7‹É)tR uŽ|³tã óÓo_øO$# ÞOßg÷YÏB $uZ÷Wyèt/ur Ÿ@ƒÏäÂuŽó Î) û_Í_t/ t,»sW‹ÏB ª!$# x‹yzr& ô‰s)s9ur‬‬ ‫ﺗﻌﺎﱃ‪} :‬‬
‫‪$·Êö•s% ©!$# ãNçGôÊt•ø%r&ur öNèdqßJè?ö‘¨“tãur ’Í?ß™ã•Î/ NçGYtB#uäur no4qŸ2¨“9$# ãNçF÷•s?#uäur no4qn=¢Á9$# ãNçFôJs%r& ÷ûÈõs9 ( öNà6yètB‬‬

‫‪ (3) (2) { 4 ã•»yg÷RF{$# $ygÏFøtrB `ÏB “Ì•øgrB ;M»¨Yy_ öNà6¨Zn=Åz÷Š_{ur öNä3Ï?$t«Íh‹y™ öNä3Ytã ¨bt•ÏeÿŸ2c{ $YZ|¡ym‬ﺇﱃ‬

‫‪¾ÏmÏèÅÊ#uq¨B `tã zOÎ=x6ø9$# šcqèùÌh•ptä† ( Zpu‹Å¡»s% öNßgt/qè=è% $oYù=yèy_ur öNßg»¨Zyès9 öNßgs)»sV‹ÏiB NÍkÅÕø)tR $yJÎ6sù‬‬ ‫ﻗﻮﻟﻪ‪} :‬‬
‫‪4 ôxxÿô¹$#ur öNåk÷]tã ß#ôã$$sù ( öNåk÷]ÏiB Wx‹Î=s% žwÎ) öNåk÷]ÏiB 7poYͬ!%s{ 4’n?tã ßìÎ=©Üs? ãA#t“s? Ÿwur 4 ¾ÏmÎ/ (#rã•Ïj.èŒ $£JÏiB $yàym (#qÝ¡nSur‬‬

‫)‪. (4) { ÇÊÌÈ šúüÏZÅ¡ósßJø9$# •=Ïtä† ©!$# ¨bÎ‬‬

‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺃﺧﺬﻭﺍ ﻣﻦ ﻫﺬﻩ‬ ‫ﻗﺪ‬ ‫ﻭﺇﻥ ﻗﻮﻣﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﳑﻦ ﻳﻨﺴﺐ ﺇﱃ ﻋﻠﻢ ﺃﻭ ﺩﻳﻦ‬
‫ﺍﻟﺼﻔﺎﺕ )‪ (7‬ﺑﻨﺼﻴﺐ‪ ،‬ﻳﺮﻯ ﺫﻟﻚ ﻣﻦ ﻟﻪ ﺑﺼﲑﺓ‪ ،‬ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻜﺮﻫﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪،‬‬
‫ﻭﳍﺬﺍ‪ :‬ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﳛﺬﺭﻭ‪‬ﻢ )‪ (8‬ﻫﺬﺍ‪.‬‬
‫ﻓﺮﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ‪ -‬ﰲ ﺻﺤﻴﺤﻪ ‪ -‬ﻋﻦ ﺃﰊ ﺍﻷﺳﻮﺩ )‪ (9‬ﻗﺎﻝ‪ " :‬ﺑﻌﺚ ﺃﺑﻮ ﻣﻮﺳﻰ ﺇﱃ ﻗﺮﺍﺀ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٧٤ ، ٧٣‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ١٢ :‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﺮﺩ ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ١٣ ، ١٢‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺇﱃ ﻋﻠﻢ ﻭﺩﻳﻦ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻟﻘﺪ ‪.‬‬
‫)‪ (7‬ﺃﻱ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺍﺗﺼﻒ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﱵ ﺿﻠﺖ ‪ ،‬ﻣﺜﻞ ﻗﺴﻮﺓ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻻﺧﺘﻼﻑ ‪،‬‬
‫ﻭﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﻭﲢﺮﻳﻒ ﻛﻼﻡ ﺍﷲ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺳﻴﺬﻛﺮﻩ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳛﺬﺭﻭﻥ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ‪ -‬ﺃﻭ ﺍﻟﺪﻳﻠﻲ ‪ -‬ﻭﺍﲰﻪ ‪ :‬ﻇﺎﱂ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺳﻔﻴﺎﻥ ‪ ،‬ﻣﻦ ﺑﲏ ﻋﺪﻱ ﺑﻦ ﺍﻟﺪﻳﻞ ‪ ،‬ﺍﻟﺒﺼﺮﻱ‬
‫ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﺃﻭﻝ ﻣﻦ ﻭﺿﻊ ﻋﻠﻢ ﺍﻟﻨﺤﻮ ﺑﺄﻣﺮ ﻣﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺒﻴﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﺃﺳﻠﻢ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻗﺎﺗﻞ ﻣﻊ ﻋﻠﻲ ﻳﻮﻡ ﺍﳉﻤﻞ ‪ ،‬ﻭﺻﻔﻮﻩ ﺑﺄﻧﻪ ﺫﻭ ﺩﻳﻦ ﻭﻋﻘﻞ ﻭﻟﺴﺎﻥ ﻭﺑﻴﺎﻥ ﻭﻓﻬﻢ ﻭﺫﻛﺎﺀ ﻭﺣﺰﻡ ‪،‬‬
‫ﻭﻫﻮ ﻣﻦ ﺛﻘﺎﺕ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ)‪٦٩‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٨٥‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(١١ ، ١٠ / ١٢‬‬
‫‪ ،‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٥٢‬ﺍﻟﻜﲎ ‪.‬‬

‫‪٢٤٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺛﻼﲦﺎﺋﺔ ﺭﺟﻞ ﻗﺪ ﻗﺮﺀﻭﺍ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺘﻢ ﺧﻴﺎﺭ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‬
‫ﻭﻗﺮﺍﺅﻫﻢ‪ ،‬ﻓﺎﺗﻠﻮﻩ‪ ،‬ﻭﻻ ﻳﻄﻮﻟﻦ ﻋﻠﻴﻜﻢ ﺍﻷﻣﺪ‪ ،‬ﻓﺘﻘﺴﻮ ﻗﻠﻮﺑﻜﻢ‪ ،‬ﻛﻤﺎ ﻗﺴﺖ ﻗﻠﻮﺏ ﻣﻦ ﻛﺎﻥ‬
‫)‪(1‬‬
‫ﻧﺸﺒﻬﻬﺎ ﰲ ﺍﻟﻄﻮﻝ ﻭﺍﻟﺸﺪﺓ ﺑﱪﺍﺀﺓ‪ ،‬ﻓﺄﻧﺴﻴﺘﻬﺎ‪ ،‬ﻏﲑ ﺃﱐ‬ ‫ﻗﺒﻠﻜﻢ‪ ،‬ﻭﺇﻧﺎ ﻛﻨﺎ ﻧﻘﺮﺃ ﺳﻮﺭﺓ ﻛﻨﺎ‬
‫ﺣﻔﻈﺖ ﻣﻨﻬﺎ‪) :‬ﻟﻮ ﻛﺎﻥ ﻻﺑﻦ ﺁﺩﻡ ﻭﺍﺩﻳﺎﻥ ﻣﻦ ﻣﺎﻝ )‪ (2‬ﻻﺑﺘﻐﻰ )‪ (3‬ﻭﺍﺩﻳﺎ ﺛﺎﻟﺜﺎ‪ ،‬ﻭﻻ ﳝﻸ ﺟﻮﻑ‬
‫)‪(4‬‬
‫ﻧﺸﺒﻬﻬﺎ ﺑﺈﺣﺪﻯ ﺍﳌﺴﺒﺤﺎﺕ‪ ،‬ﻓﺄﻧﺴﻴﺘﻬﺎ‪ ،‬ﻏﲑ‬ ‫ﺍﺑﻦ ﺁﺩﻡ ﺇﻻ ﺍﻟﺘﺮﺍﺏ(‪ .‬ﻭﻛﻨﺎ ﻧﻘﺮﺃ ﺳﻮﺭﺓ ﻛﻨﺎ‬
‫ﺃﱐ ﺣﻔﻈﺖ ﻣﻨﻬﺎ‪) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﱂ ﺗﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﺗﻔﻌﻠﻮﻥ ﻓﺘﻜﺘﺐ ﺷﻬﺎﺩﺓ ﰲ ﺃﻋﻨﺎﻗﻜﻢ‬
‫ﻓﺘﺴﺄﻟﻮﻥ ﻋﻨﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(‪." (5) .‬‬
‫ﻓﺤﺬﺭ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻟﻘﺮﺍﺀ ﻋﻦ )‪ (6‬ﺃﻥ ﻳﻄﻮﻝ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺪ‪ ،‬ﻓﺘﻘﺴﻮ ﻗﻠﻮ‪‬ﻢ‪.‬‬
‫ﰒ ﳌﺎ ﻛﺎﻥ ﻧﻘﺾ ﺍﳌﻴﺜﺎﻕ ﻳﺪﺧﻞ ﻓﻴﻪ ﻧﻘﺾ ﻣﺎ ﻋﻬﺪ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﲢﺮﻳﻒ‬
‫ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ‪ ،‬ﺑﺘﺒﺪﻳﻞ )‪ (7‬ﻭﺗﺄﻭﻳﻞ ﻛﺘﺎﺏ ﺍﷲ ﺃﺧﱪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ )‪ (8‬ﲟﺎ ﻳﺸﺒﻪ ﺫﻟﻚ‪.‬‬
‫)‪(2) (1‬‬ ‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻋﻤﻴﻠﺔ ﺍﻟﻔﺰﺍﺭﻱ‬ ‫ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ‬ ‫ﻓﺮﻭﻯ ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﻋﻤﲑ‬

‫)‪ (1‬ﻛﻨﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺫﻫﺐ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻻﺑﺘﻐﻰ ﳍﻤﺎ ‪.‬‬
‫)‪ (4‬ﻛﻨﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (5‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﱂ ﺃﺟﺪﻩ ﺑﻄﻮﻟﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺇﳕﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﺑﺎﺏ ﻟﻮ ﺃﻥ ﻻﺑﻦ ﺁﺩﻡ ﻭﺍﺩﻳﲔ‬
‫ﻻﺑﺘﻐﻰ ﺛﺎﻟﺜﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٧٢٦ / ٢) ، (١٠٥٠‬ﺬﺍ ﺍﻟﻠﻔﻆ ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺟﺰﺀﺍ ﻣﻨﻪ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﻭﺃﻧﺲ ‪ ،‬ﻭﻟﻔﻆ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ " :‬ﻟﻮ ﻛﺎﻥ ﻻﺑﻦ ﺁﺩﻡ ﻭﺍﺩﻳﺎﻥ ﻣﻦ ﻣﺎﻝ ﻻﺑﺘﻐﻰ ﺛﺎﻟﺜﺎ ‪،‬‬
‫ﻭﻻ ﳝﻸ ﺟﻮﻑ ﺍﺑﻦ ﺁﺩﻡ ﺇﻻ ﺍﻟﺘﺮﺍﺏ ‪ ،‬ﻭﻳﺘﻮﺏ ﺍﷲ ﻋﻠﻰ ﻣﻦ ﺗﺎﺏ " ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ ﻗﺮﻳﺒﺔ ‪ ،‬ﻣﻦ ﻫﺬﺍ ﻣﻊ‬
‫ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺴﻴﺎﻕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺘﻘﻰ ﻣﻦ ﻓﺘﻨﺔ ﺍﳌﺎﻝ ‪،‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺭﻗﻢ )‪ (٢٥٣ / ١١) ، (٦٤٤٠ ، ٦٤٣٩ ، ٦٤٣٨ ، ٦٤٣٧ ، ٦٤٣٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (6‬ﻋﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺗﺒﺪﻳﻞ ﺗﺄﻭﻳﻞ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺗﺒﺪﻳﻞ ﻭﺗﺄﻭﻳﻞ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﻤﺎﺭﺓ ﺑﻦ ﻋﻤﲑ ﺍﻟﺘﻴﻤﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ :‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﻣﺎﺕ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ‪ ،‬ﻭﻗﻴﻞ‬
‫‪ :‬ﻗﺒﻠﻬﺎ ﺑﺴﻨﺘﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٥٠ / ٢‬ﺗﺮﲨﺔ )‪ (٣٧٧‬ﻉ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻦ ﺃﰊ ﻋﻤﻴﻠﺔ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪.‬‬

‫‪٢٤١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﺣﺪﻳﺜﺎ ﻣﺎ ﲰﻌﺖ ﺣﺪﻳﺜﺎ ﻫﻮ ﺃﺣﺴﻦ ﻣﻨﻪ ﺇﻻ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﺃﻭ ﺭﻭﺍﻳﺔ ﻋﻦ‬ ‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ‬
‫} ﺇﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﳌﺎ ﻃﺎﻝ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺪ ﻗﺴﺖ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻓﺎﺧﺘﺮﻋﻮﺍ ﻛﺘﺎﺑﺎ‬ ‫)‪(4‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺍﺷﺘﻬﺘﻪ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﺍﺳﺘﺤﻠﺘﻪ )‪ (5‬ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﻖ ﳛﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻛﺜﲑ‬
‫ﻣﻦ ﺷﻬﻮﺍ‪‬ﻢ‪ ،‬ﺣﱴ ﻧﺒﺬﻭﺍ ﻛﺘﺎﺏ ﺍﷲ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ‪ ،‬ﻛﺄ‪‬ﻢ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺍﻋﺮﺿﻮﺍ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻓﺈﻥ ﺗﺎﺑﻌﻮﻛﻢ ﻓﺎﺗﺮﻛﻮﻫﻢ‪ ،‬ﻭﺇﻥ ﺧﺎﻟﻔﻮﻛﻢ ﻓﺎﻗﺘﻠﻮﻫﻢ‪ ،‬ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﻻ‪،‬‬
‫ﺑﻞ ﺃﺭﺳﻠﻮﺍ ﺇﱃ ﻓﻼﻥ ﺭﺟﻞ ﻣﻦ ﻋﻠﻤﺎﺋﻬﻢ‪ ،‬ﻓﺎﻋﺮﺿﻮﺍ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﺗﺎﺑﻌﻜﻢ ﻓﻠﻦ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺃﺣﺪ‪ ،‬ﻓﺄﺭﺳﻠﻮﺍ‬ ‫ﻭﺇﻥ ﺧﺎﻟﻔﻜﻢ ﻓﺎﻗﺘﻠﻮﻩ‪ ،‬ﻓﻠﻦ ﳜﺘﻠﻒ ﻋﻠﻴﻜﻢ ﺑﻌﺪﻩ‬ ‫ﳜﺎﻟﻔﻜﻢ ﺃﺣﺪ ﺑﻌﺪﻩ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻓﺄﺧﺬ ﻭﺭﻗﺔ ﻓﻜﺘﺐ ﻓﻴﻬﺎ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﰒ ﺟﻌﻠﻬﺎ ﰲ ﻗﺮﻥ‪ ،‬ﰒ ﻋﻠﻘﻬﺎ ﰲ ﻋﻨﻘﻪ‪ ،‬ﰒ ﻟﺒﺲ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﰒ ﺃﺗﺎﻫﻢ ﻓﻌﺮﺿﻮﺍ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﺗﺆﻣﻦ ‪‬ﺬﺍ ؟ ﻓﺄﻭﻣﺎ ﺇﱃ ﺻﺪﺭﻩ ﻓﻘﺎﻝ‪:‬‬
‫ﺁﻣﻨﺖ ‪‬ﺬﺍ‪ ،‬ﻭﻣﺎﱄ ﻻ ﺃﻭﻣﻦ ‪‬ﺬﺍ ؟ ‪ -‬ﻳﻌﲏ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﺮﻥ‪ -‬ﻓﺨﻠﻮﺍ ﺳﺒﻴﻠﻪ ﻭﻛﺎﻥ ﻟﻪ‬
‫)‪(8‬‬
‫ﻓﻴﻪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﻻ‬ ‫ﺃﺻﺤﺎﺏ ﻳﻐﺸﻮﻧﻪ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﻧﺒﺸﻮﻩ ﻓﻮﺟﺪﻭﺍ ﺍﻟﻘﺮﻥ‪ ،‬ﻓﻮﺟﺪﻭﺍ‬
‫)‪(9‬‬
‫ﻻ ﺃﻭﻣﻦ ‪‬ﺬﺍ ؟ ﺇﳕﺎ ﻋﲎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺎﺧﺘﻠﻒ ﺑﻨﻮ‬ ‫ﺗﺮﻭﻥ ﻗﻮﻟﻪ‪ :‬ﺁﻣﻨﺖ ‪‬ﺬﺍ‪ ،‬ﻭﻣﺎ ﱄ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﺑﻀﻊ ﻭﺳﺒﻌﲔ ﻣﻠﺔ‪ ،‬ﻭﺧﲑ ﻣﻠﻠﻬﻢ‪ :‬ﺃﺻﺤﺎﺏ ﺫﻱ ﺍﻟﻘﺮﻥ‪ { ،‬ﻗﺎﻝ ﻋﺒﺪ‬
‫)‪(10‬‬
‫ﻣﻨﻜﺮﺍ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﺍﷲ‪ " :‬ﻭﺇﻥ ﻣﻦ ﺑﻘﻲ ﻣﻨﻜﻢ ﺳﲑﻯ ﻣﻨﻜﺮﺍ‪ ،‬ﻭﲝﺴﺐ ﺍﻣﺮﺉ ﻳﺮﻯ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﻋﻤﻴﻠﺔ ﺍﻟﻔﺰﺍﺭﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﺫﻛﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﺃﻥ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﺳﻌﺪ ﻭﺍﻟﻌﺠﻠﻲ ‪،‬‬
‫ﻭﺛﻘﻮﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٥٠ ، ٢٤٩ / ٣‬ﻭﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٤٧٦‬‬
‫)‪ (2‬ﺍﻟﻔﺰﺍﺭﻱ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (3‬ﻳﻌﲏ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﺍﺳﺘﺤﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﺑﻌﺪﻩ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﺃﺣﺪ ﺑﻌﺪﻩ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﻭﺟﺪﻭﺍ ‪.‬‬
‫)‪ (9‬ﻻ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﺭﺃﻯ ‪.‬‬

‫‪٢٤٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻐﲑﻩ‪ ،‬ﺃﻥ ﻳﻌﻠﻢ ﺍﷲ ﻣﻦ ﻗﻠﺒﻪ ﺃﻧﻪ ﻟﻪ ﻛﺎﺭﻩ " )‪. (1‬‬

‫ﻭﳌﺎ ‪‬ﻰ )‪ (2‬ﺍﷲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﺴﺖ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﺫﻛﺮ ﺃﻳﻀﺎ ﰲ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ ﺣﺎﻝ‬
‫‪(#qãZÏB#uäur ©!$# (#qà)®?$#‬‬ ‫}‬ ‫)‪(3‬‬
‫ﺍﻟﺬﻳﻦ ﺍﺑﺘﺪﻋﻮﺍ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ‪ ،‬ﻓﻤﺎ ﺭﻋﻮﻫﺎ ﺣﻖ ﺭﻋﺎﻳﺘﻬﺎ ﻓﻌﻘﺒﻬﺎ ﺑﻘﻮﻟﻪ‪:‬‬
‫‪×LìÏm§‘ Ö‘qàÿxî ª!$#ur 4 öNä3s9 ö•Ïÿøótƒur ¾ÏmÎ/ tbqà±ôJs? #Y‘qçR öNà6©9 @yèøgs†ur ¾ÏmÏGyJôm§‘ `ÏB Èû÷,s#øÿÏ. öNä3Ï?÷sム¾Ï&Î!qß™t•Î/‬‬
‫)‪(4‬‬
‫‪«!$# ωu‹Î/ Ÿ@ôÒxÿø9$# ¨br&ur‬‬ ‫‪«!$# È@ôÒsù `ÏiB &äóÓx« 4’n?tã tbrâ‘ωø)tƒ žwr& É=»tGÅ6ø9$# ã@÷dr& zOn=÷ètƒ žxy¥Ïj9 ÇËÑÈ‬‬

‫ﺗﺼﺪﻳﻘﻪ‬ ‫)‪(6‬‬
‫ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻮﻝ‪:‬‬ ‫)‪(5‬‬
‫‪{ ÇËÒÈ‬‬ ‫‪ËLìÏàyèø9$# È@ôÒxÿø9$# rèŒ ª!$#ur 4 âä!$t±o„ `tB Ïm‹Ï?÷sãƒ‬‬

‫)‪(7‬‬
‫ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ‪ ،‬ﻭﰲ ﺫﻟﻚ ﳐﺎﻟﻔﺔ ﻟﻠﺮﻫﺒﺎﻧﻴﺔ؛ ﻷﻧﻪ ﱂ ﻳﺒﻌﺚ ‪‬ﺎ‪ ،‬ﺑﻞ ‪‬ﻰ ﻋﻨﻬﺎ‪،‬‬ ‫ﻭﻃﺎﻋﺘﻪ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻣﻦ‬ ‫ﻛﺎﻥ ﻟﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﺑﺬﻟﻚ ﺟﺎﺀﺕ‬ ‫ﻭﺃﺧﱪ‪ :‬ﺃﻥ ﻣﻦ ﺍﺗﺒﻌﻪ‬
‫ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﻤﺮ ﻭﻏﲑﻩ‪ ،‬ﰲ ﻣﺜﻠﻨﺎ ﻭﻣﺜﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻭﻫﺐ‬ ‫ﻭﻗﺪ ﺻﺮﺡ ‪ r‬ﺑﺬﻟﻚ‬

‫)‪ (1‬ﺫﻛﺮ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻫﺬﺍ ﳐﺘﺼﺮﺍ ﰲ ﺗﻔﺴﲑﻩ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻭﺍﳌﺸﻬﻮﺭ ﺑﺘﻔﺴﲑ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪،‬‬
‫ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ " :‬ﺃﹶﻟﹶﻢ‪ ‬ﻳ‪‬ﺄﹾﻥِ ﻟِﻠﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﺃﹶﻥﹾ ﺗ‪‬ﺨ‪‬ﺸ‪‬ﻊ‪ ‬ﻗﹸﻠﹸﻮﺑ‪‬ﻬ‪‬ﻢ‪ ‬ﻟِﺬِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ " ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪/ ٢٧) ، ١٦‬‬
‫‪ ، (١٣٢‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ﺑﻄﻮﻟﻪ ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺃﻟﻔﺎﻇﻪ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪ ، (٥٦٠ ، ٥٥٩ / ٦‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻷﻧﺪﻟﺲ ﺍﶈﻘﻘﺔ )‪١٣٨٥‬ﻫـ( ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻭﳌﺎ ‪‬ﻰ ﺳﺒﺤﺎﻧﻪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ‪ . .‬ﺇﱁ ﺍﻵﻳﺎﺕ ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻮﻝ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٢٩ ، ٢٨‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﺗﺼﺪﻳﻘﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻭﺇﻃﺎﻋﺘﻪ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (9‬ﺟﺎﺀﺕ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (10‬ﺑﺬﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ‪ ،‬ﻛﺬﺍ ﰲ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬

‫‪٢٤٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺧﱪﱐ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺍﻟﻌﻤﻴﺎﺀ )‪ (1‬ﺃﻥ ﺳﻬﻞ ﺑﻦ ﺃﰊ ﺃﻣﺎﻣﺔ )‪ (2‬ﺣﺪﺛﻪ ﺃﻧﻪ ﺩﺧﻞ‬
‫ﻫﻮ ﻭﺃﺑﻮﻩ ﻋﻠﻰ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﺎﻥ ﻳﻘﻮﻝ‪ } :‬ﻻ ﺗﺸﺪﺩﻭﺍ‬
‫ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻓﻴﺸﺪﺩ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺈﻥ ﻗﻮﻣﺎ ﺷﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﺸﺪﺩ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺘﻠﻚ‬
‫ﺑﻘﺎﻳﺎﻫﻢ ﰲ ﺍﻟﺼﻮﺍﻣﻊ ﻭﺍﻟﺪﻳﺎﺭﺍﺕ )‪ (3‬ﺭﻫﺒﺎﻧﻴﺔ ﺍﺑﺘﺪﻋﻮﻫﺎ ﻣﺎ ﻛﺘﺒﻨﺎﻫﺎ ﻋﻠﻴﻬﻢ { )‪. (4‬‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻨﻪ‪ :‬ﺃﻧﻪ‬ ‫ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺩﺍﺳﺔ‬ ‫ﺍﻟﺬﻱ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻠﺆﻟﺆﻱ‬ ‫ﻫﺬﺍ‬
‫)‪(8‬‬
‫ﻭﻫﻮ ﺃﻣﲑ‬ ‫ﺩﺧﻞ ﻫﻮ ﻭﺃﺑﻮﻩ ﻋﻠﻰ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﰲ ﺯﻣﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻳﺼﻠﻲ ﺻﻼﺓ ﺧﻔﻴﻔﺔ‪ ،‬ﻛﺄ‪‬ﺎ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮ )‪ (9‬ﺃﻭ ﻗﺮﻳﺒﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺳﻠﻢ ﻗﺎﻝ‪:‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﻜﻨﺎﱐ ﺍﳌﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻣﻘﺒﻮﻝ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﺴﺎﺑﻌﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٠٠ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٢١٣‬ﺳﻌﻴﺪ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺳﻬﻞ ﺑﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ‪ :‬ﻭﺃﺑﻮ ﺃﻣﺎﻣﺔ ‪ :‬ﺃﺳﻌﺪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺍﻷﻭﺳﻲ ‪ .‬ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﻋﻦ ﺍﺑﻦ ﻣﻌﲔ‬
‫ﻭﺍﻟﻌﺠﻠﻲ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﺃﻧﻪ ﺛﻘﺔ ‪ ،‬ﺗﻮﰲ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٧ - ٢٤٦ / ٤‬ﺕ ‪ (٤٢٢‬ﺱ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻭﺍﻟﺪﻳﺎﺭ ‪.‬‬
‫)‪ (4‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﳊﺴﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢١٠ - ٢٠٩ / ٥) ، (٤٩٠٤‬ﻭﻟﻠﺤﺪﻳﺚ‬
‫ﺑﻘﻴﺔ ﰲ ﺑﻌﺾ ﻧﺴﺦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻭﺳﻴﺬﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ ،‬ﻭﲰﻰ ﻫﺬﻩ ‪ :‬ﺭﻭﺍﻳﺔ ﺍﻟﻠﺆﻟﺆﻱ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻫﻨﺎ ‪ :‬ﻗﻮﻟﻪ ‪) :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻠﺆﻟﺆﻱ ‪ ( . .‬ﺇﱃ ‪‬ﺎﻳﺔ ﻗﻮﻟﻪ ‪) :‬ﻣﺎ ﻛﺘﺒﻨﺎﻫﺎ ﻋﻠﻴﻬﻢ( ﺹ ‪ : ٢٩٧‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ( ‪،‬‬
‫ﺃﻱ ﺃﻧﻪ ﺃﺩﺧﻞ ﻗﻮﻟﻪ ‪ :‬ﰒ ﻏﺪﺍ ﻣﻦ ﺍﻟﻐﺪ ‪ . .‬ﺇﱁ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻠﺆﻟﺆﻱ ‪ ،‬ﺑﻴﻨﻤﺎ ﺃﳘﻞ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺩﺍﺳﺔ ‪ ،‬ﻭﺃﻇﻨﻪ ﺧﻠﻄﺎ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (6‬ﺍﻟﻠﺆﻟﺆﻱ ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺍﻟﻠﺆﻟﺆﻱ ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ‪ ،‬ﻫﻮ ﺁﺧﺮ ﻣﻦ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ ﺳﻨﻨﻪ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ )‪ ، (١٣٤ / ٣‬ﺑﺎﺏ ﺍﻟﻼﻡ ﻭﺍﻟﻮﺍﻭ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﺩﺍﺳﺔ ﺍﻟﺘﻤﺎﺭ ‪ ،‬ﺗﻠﻤﻴﺬ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻭﻫﻮ ﻭﺍﻟﻠﺆﻟﺆﻱ ‪ -‬ﺍﻟﺴﺎﺑﻘﺔ ﺗﺮﲨﺘﻪ ‪-‬‬
‫ﺍﻟﻠﺬﺍﻥ ﻳﺮﻭﻳﺎﻥ ﻋﻦ ﺃﰊ ﻛﺘﺎﺑﻪ ﺍﻟﺴﻨﻦ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٣٤٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺮﲨﺔ ﺃﰊ ﺩﺍﻭﺩ ﰲ ﻣﻘﺪﻣﺔ ﺳﻨﻨﻪ ﺍﻟﱵ ﺃﻋﺪﻫﺎ‬
‫ﻋﺰﺕ ﺍﻟﺪﻋﺎﺱ )‪ ، (٨ / ١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻻﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ )‪. (٣٧٣ / ٢‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺎﺩﻝ ‪ ،‬ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﺍﻷﻣﻮﻱ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻭﻳﺴﻤﻰ ‪:‬‬
‫ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﺍﳋﺎﻣﺲ؛ ﻟﺼﻼﺣﻪ ﻭﻋﺪﻟﻪ ‪ ،‬ﻭﻟﺪ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺳﻨﺔ )‪٦١‬ﻫـ( ‪ ،‬ﻭﺗﻮﱃ ﺇﻣﺎﺭ‪‬ﺎ ﰲ ﻋﻬﺪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ‬
‫ﺍﳌﻠﻚ ‪ ،‬ﰒ ﺍﺳﺘﻮﺯﺭﻩ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﺎﻟﺸﺎﻡ ‪ ،‬ﻭﻋﻬﺪ ﺇﻟﻴﻪ ﺑﺎﳋﻼﻓﺔ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺳﻨﺔ )‪٩٩‬ﻫـ( ‪ ،‬ﻓﺮﻓﻊ ﺍﳌﻈﺎﱂ‬
‫ﻭﻭﱃ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺧﻴﺎﺭﻫﻢ ﻭﻋﻢ ﰲ ﻋﻬﺪﻩ ﺍﻷﻣﻦ ﻭﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﻌﺪﻝ ﺭﻏﻢ ﻗﺼﺮ ﻋﻬﺪﻩ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٠١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(١٩٦ - ١٩٢ / ٩‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٥٠ / ٥‬‬
‫)‪ (9‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﺴﺎﻓﺮ ‪.‬‬

‫‪٢٤٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻟﻠﻤﻜﺘﻮﺑﺔ‪ ،‬ﻭﺇ‪‬ﺎ‬ ‫ﻳﺮﲪﻚ ﺍﷲ‪ ،‬ﺃﺭﺃﻳﺖ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﳌﻜﺘﻮﺑﺔ ﺃﻡ ﺷﻲﺀ ﺗﻨﻔﻠﺘﻪ ؟ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ‬
‫ﻟﺼﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﺎﻥ ﻳﻘﻮﻝ‪ } :‬ﻻ ﺗﺸﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻓﻴﺸﺪﺩ ﺍﷲ )‪ (2‬ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺈﻥ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻋﻠﻴﻬﻢ ﻓﺘﻠﻚ ﺑﻘﺎﻳﺎﻫﻢ ﰲ ﺍﻟﺼﻮﺍﻣﻊ ﻭﺍﻟﺪﻳﺎﺭﺍﺕ‬ ‫ﻗﻮﻣﺎ ﺷﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻓﺸﺪﺩ ﺍﷲ‬
‫ﺭﻫﺒﺎﻧﻴﺔ ﺍﺑﺘﺪﻋﻮﻫﺎ‪ ،‬ﻣﺎ ﻛﺘﺒﻨﺎﻫﺎ ﻋﻠﻴﻬﻢ { ‪.‬‬
‫)‪(6‬‬
‫ﲨﻴﻌﺎ‪،‬‬ ‫ﰒ ﻏﺪﺍ ﻣﻦ ﺍﻟﻐﺪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻻ ﺗﺮﻛﺐ ﻟﺘﻨﻈﺮ ﻭﻟﺘﻌﺘﱪ )‪ (5‬؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﺮﻛﺒﻮﺍ‬
‫ﻓﺈﺫﺍ ﺑﺪﻳﺎﺭٍ ﺑﺎﺩ‪ ‬ﺃﻫﻠﻬﺎ ﻭﺍﻧﻘﻀﻮﺍ ﻭﻓﻨﻮﺍ‪ ،‬ﺧﺎﻭﻳﺔ ﻋﻠﻰ ﻋﺮﻭﺷﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺗﻌﺮﻑ ﻫﺬﻩ ﺍﻟﺪﻳﺎﺭ ؟‬
‫ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻣﺎ )‪ (7‬ﺃﻋﺮﻓﲏ ‪‬ﺎ ﻭﺑﺄﻫﻠﻬﺎ‪ ،‬ﻫﺆﻻﺀ ﺃﻫﻞ ﺩﻳﺎﺭ ﺃﻫﻠﻜﻬﻢ ﺍﷲ )‪ (8‬ﺑﺒﻐﻴﻬﻢ ﻭﺣﺴﺪﻫﻢ؛‬
‫ﺇﻥ ﺍﳊﺴﺪ ﻳﻄﻔﺊ ﻧﻮﺭ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻭﺍﻟﺒﻐﻲ ﻳﺼﺪﻕ ﺫﻟﻚ ﺃﻭ ﻳﻜﺬﺑﻪ‪ ،‬ﻭﺍﻟﻌﲔ ﺗﺰﱐ ﻭﺍﻟﻜﻒ‪،‬‬
‫ﻭﺍﻟﻘﺪﻡ‪ ،‬ﻭﺍﳉﺴﺪ‪ ،‬ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺍﻟﻔﺮﺝ ﻳﺼﺪﻕ ﺫﻟﻚ ﺃﻭ ﻳﻜﺬﺑﻪ )‪. (9‬‬
‫ﻓﺄﻣﺎ ﺳﻬﻞ ﺑﻦ ﺃﰊ ﺃﻣﺎﻣﺔ‪ ،‬ﻓﻘﺪ ﻭﺛﻘﻪ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﻏﲑﻩ‪ ،‬ﻭﺭﻭﻯ ﻟﻪ )‪ (10‬ﻣﺴﻠﻢ ﻭﻏﲑﻩ‪.‬‬
‫)‪(11‬‬
‫ﻟﻜﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ‬ ‫ﺃﻣﺎ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﻤﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﺃﻫﻞ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻣﺎ ﺃﻋﺮﻑ ﺣﺎﻟﻪ‬
‫ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻭﺳﻜﻮﺗﻪ ﻋﻨﻪ‪ :‬ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﺣﺴﻦ ﻋﻨﺪﻩ‪ ،‬ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﰲ ﺍﻟﺼﺤﻴﺢ )‪. (12‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺍﳌﻜﺘﻮﺑﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﳉﻼﻟﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﳉﻼﻟﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﺍﻟﺪﻳﺎﺭ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ ،‬ﻭﺍﻟﺪﻳﺎﺭﺍﺕ ﻫﻲ ﺩﻭﺭ ﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﺮﺍﻫﺒﺎﺕ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ‬
‫ﺍﻟﻮﺳﻴﻂ )‪ ، (٣٠٦ / ١‬ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺪﺍﻝ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ ‪. (٣٤ / ٢) ،‬‬
‫)‪ (5‬ﰲ )ﺏ ﻁ( ‪ :‬ﻟﻨﻨﻈﺮ ﻭﻧﻌﺘﱪ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻧﻨﻈﺮ ﻟﻨﻌﺘﱪ ‪ ،‬ﻭﰲ ﺃﰊ ﺩﺍﻭﺩ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺮﻛﺒﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﺃﻋﺮﻓﲏ ‪ ،‬ﻭﰲ ﺃﰊ ﺩﺍﻭﺩ ‪ :‬ﻓﻘﻠﺖ ‪ :‬ﻣﺎ ﺃﻋﺮﻓﲏ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﺃﻫﻠﻜﻬﻢ ﺍﻟﺒﻐﻲ ﻭﺍﳊﺴﺪ ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﰊ ﺩﺍﻭﺩ ‪.‬‬
‫)‪ (9‬ﻫﺬﺍ ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻱ ﺃﺷﺮﺕ ﺇﻟﻴﻪ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (٢١٠ ، ٢٠٩ / ٥) ، (٤٩٠٤‬‬
‫)‪ (10‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (11‬ﺫﻛﺮﺕ ﺃﻥ ﺍﺑﻦ ﺣﺠﺮ ﻗﺎﻝ ‪ :‬ﻣﻘﺒﻮﻝ ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﻟﺘﻬﺬﻳﺐ )‪ " : (٥٧ / ٤‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ " ‪.‬‬
‫)‪ (12‬ﺳﻴﺬﻛﺮ ﺍﳌﺆﻟﻒ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻫﻨﺎ ‪.‬‬

‫‪٢٤٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺄﻣﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻭﺻﻒ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﺎﻟﺘﺨﻔﻴﻒ‪ :‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻨﻪ ‪ -‬ﺃﻋﲏ‪:‬‬
‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ -‬ﻗﺎﻝ‪ " :‬ﻛﺎﻥ ﺍﻟﻨﱯ )‪ r (1‬ﻳﻮﺟﺰ ﺍﻟﺼﻼﺓ ﻭﻳﻜﻤﻠﻬﺎ " )‪. (2‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻳﻀﺎ ﻋﻨﻪ ﻗﺎﻝ‪ " :‬ﻣﺎ ﺻﻠﻴﺖ ﻭﺭﺍﺀ ﺇﻣﺎﻡ ﻗﻂ ﺃﺧﻒ ﺻﻼﺓ‪ ،‬ﻭﻻ ﺃﰎ ﻣﻦ‬
‫ﺻﻼﺓ ﺍﻟﻨﱯ ‪ ." r‬ﺯﺍﺩ ﺍﻟﺒﺨﺎﺭﻱ‪ " :‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺴﻤﻊ ﺑﻜﺎﺀ ﺍﻟﺼﱯ ﻓﻴﺨﻔﻒ‪ ،‬ﳐﺎﻓﺔ ﺃﻥ ﺗﻔﺘﱳ‬
‫ﺃﻣﻪ " )‪. (3‬‬
‫ﻭﻣﺎ ﺫﻛﺮﻩ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻣﻦ ﺍﻟﺘﺨﻔﻴﻒ‪ :‬ﻫﻮ )‪ (4‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ‬
‫ﻭﻏﲑﻫﻢ ﰲ ﻗﻴﺎﻡ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻄﻴﻞ ﺍﻟﻘﻴﺎﻡ )‪ (5‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ‪r‬‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻋﻤﺎ ﻛﺎﻥ‬ ‫ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻓﻴﻬﻤﺎ‬ ‫ﻳﻔﻌﻠﻪ ﰲ ﻏﺎﻟﺐ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﳜﻔﻒ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻳﻔﻌﻠﻪ ﰲ ﻏﺎﻟﺐ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﻟﻌﻞ ﺃﻛﺜﺮ ﺍﻷﺋﻤﺔ‪ ،‬ﺃﻭ ﻛﺜﲑﺍ ﻣﻨﻬﻢ‪ ،‬ﻛﺎﻧﻮﺍ ﻗﺪ ﺻﺎﺭﻭﺍ‬
‫ﻳﺼﻠﻮﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ )‪ (8‬ﻳﻘﺮﺃ ﰲ ﺍﻷﺧﲑﺗﲔ )‪ (9‬ﻣﻊ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﺳﻮﺭﺓ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻗﺪ‬
‫ﺻﺎﺭ ﻣﺬﺍﻫﺐ ﻟﺒﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﳋﻮﺍﺭﺝ ﺃﻳﻀﺎ ﻗﺪ ﺗﻌﻤﻘﻮﺍ ﻭﺗﻨﻄﻌﻮﺍ ﻛﻤﺎ ﻭﺻﻔﻬﻢ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﻹﳚﺎﺯ ﰲ ﺍﻟﺼﻼﺓ ﻭﺇﻛﻤﺎﳍﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٧٠٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪(٢٠١ / ٢) ،‬‬
‫‪ .‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺃﻣﺮ ﺍﻷﺋﻤﺔ ﺑﺘﺨﻔﻴﻒ ﺍﻟﺼﻼﺓ ﰲ ﲤﺎﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٤٢ / ١) ، (٤٦٩‬ﻭﻟﻔﻈﻪ‬
‫‪ " :‬ﻋﻦ ﺃﻧﺲ ﺃﻥ ﺍﻟﻨﱯ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻮﺟﺰ ﰲ ﺍﻟﺼﻼﺓ ﻭﻳﺘﻢ " ‪ ،‬ﻭﰲ ﻟﻔﻆ ‪ " :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻣﻦ ﺃﺧﻒ ﺍﻟﻨﺎﺱ ﺻﻼﺓ ﰲ ﲤﺎﻡ " ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﺧﻒ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺑﻜﺎﺀ ﺍﻟﺼﱯ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٧٠٨‬ﻣﻦ‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٢٠٢ ، ٢٠١ / ١‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺃﻣﺮ ﺍﻷﺋﻤﺔ ﺑﺘﺨﻔﻴﻒ ﺍﻟﺼﻼﺓ ﰲ ﲤﺎﻡ ‪،‬‬
‫ﲢﺖ ﺍﻟﺮﻗﻢ ﺍﻟﺴﺎﺑﻖ )‪ ، (٣٤٢ / ١) (٤٦٩‬ﻭﻓﻴﻪ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﱵ ﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ ﻫﻨﺎ ﺃ‪‬ﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻟﻔﻈﻬﺎ ﰲ ﻣﺴﻠﻢ‬
‫‪ " :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺴﻤﻊ ﺑﻜﺎﺀ ﺍﻟﺼﱯ ﻣﻊ ﺃﻣﻪ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﻓﻴﻘﺮﺃ ﺑﺎﻟﺴﻮﺭﺓ‬
‫ﺍﳋﻔﻴﻔﺔ ﺃﻭ ﺑﺎﻟﺴﻮﺭﺓ ﺍﻟﻘﺼﲑﺓ " ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻬﻮ ‪.‬‬
‫)‪ (5‬ﺍﻟﻘﻴﺎﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻭﲣﻔﻴﻒ ‪.‬‬
‫)‪ (7‬ﻓﻴﻬﻤﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺍﳌﻄﺒﻮﻋﺔ( ‪.‬‬
‫)‪ (8‬ﻛﺎﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﻷﺧﺮﻳﲔ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﰲ ﺍﻷﺧﺮﻳﲔ ‪.‬‬

‫‪٢٤٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﱯ ‪ r‬ﺑﻘﻮﻟﻪ‪ } :‬ﳛﻘﺮ ﺃﺣﺪﻛﻢ ﺻﻼﺗﻪ ﻣﻊ ﺻﻼ‪‬ﻢ ﻭﺻﻴﺎﻣﻪ ﻣﻊ ﺻﻴﺎﻣﻬﻢ { )‪. (2) (1‬‬
‫)‪(6‬‬
‫ﻫﺬﺍ ﺻﻼﺓ‬ ‫ﻭﳍﺬﺍ ﳌﺎ ﺻﻠﻰ ﻋﻠﻲ )‪ t (3‬ﺑﺎﻟﺒﺼﺮﺓ ﻗﺎﻝ ﻋﻤﺮﺍﻥ )‪ " (5) (4‬ﻟﻘﺪ ﺃﺫﻛﺮﱐ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪. (7) " r‬‬
‫ﻭﻛﺎﻧﺖ ﺻﻼﺓ ﺭﺳﻮﻝ )‪ (8‬ﺍﷲ ‪ r‬ﻣﻌﺘﺪﻟﺔ‪ :‬ﻛﺎﻥ ﳜﻔﻒ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭﻳﻄﻴﻞ ﺍﻟﺮﻛﻮﻉ‬
‫ﻭﺍﻟﺴﺠﻮﺩ‪.‬‬
‫)‪(9‬‬
‫ﻋﻦ‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﻣﻔﺴﺮﺍ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻧﻔﺴﻪ‪ ،‬ﻓﺮﻭﻯ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﻗﺘﻴﺒﺔ‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻗﺎﻝ‪ " :‬ﺩﺧﻠﻨﺎ ﻋﻠﻰ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‬ ‫ﺍﻟﻌﻄﺎﻑ ﺑﻦ ﺧﺎﻟﺪ‬
‫ﺻﻠﻴﺘﻢ ؟ ﻗﻠﻨﺎ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺟﺎﺭﻳﺔ‪ ،‬ﻫﻠﻤﻲ ﱄ ﻭﺿﻮﺀﺍ‪ ،‬ﻣﺎ ﺻﻠﻴﺖ ﻭﺭﺍﺀ ﺇﻣﺎﻡ ﺃﺷﺒﻪ ﺑﺼﻼﺓ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٤١٤‬ﻣﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ )‪ ، (١٠٦٤‬ﺃﲪﺪ )‪. (٦٥/٣‬‬

‫)‪ (2‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻋﻼﻣﺎﺕ‬
‫ﺍﻟﻨﺒﻮﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٦١٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪(٦١٧ / ٦) ،‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ‬
‫ﺍﳋﻮﺍﺭﺝ ﻭﺻﻔﺎ‪‬ﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٧٤٤ / ٢) ، (١٤٨‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﺣﺼﲔ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺧﻠﻒ ﺍﳋﺰﺍﻋﻲ ﺍﻟﻜﻌﱯ ‪ ،‬ﺃﺑﻮ ﳒﻴﺪ ‪ ،‬ﺃﺳﻠﻢ ﻋﺎﻡ ﺧﻴﱪ ﻭﻏﺰﺍ‬
‫ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻋﺪﺓ ﻏﺰﻭﺍﺕ ‪ ،‬ﻭﺑﻌﺜﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻳﻔﻘﻪ ﺃﻫﻠﻬﺎ ‪،‬‬
‫ﻭﺗﻮﱃ ﻗﻀﺎﺀ ﺍﻟﺒﺼﺮﺓ ﰲ ﻋﻬﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ‪ ،‬ﰒ ﺍﺳﺘﻌﻔﻰ ﻓﺄﻋﻔﺎﻩ ‪ ،‬ﻭﻛﺎﻥ ﳎﺎﺏ ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﻭﱂ ﻳﺸﻬﺪ ﺍﻟﻔﺘﻨﺔ ‪،‬‬
‫ﺗﻮﰱ ﺳﻨﺔ )‪٥٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (١٣٨ ، ١٣٧ / ٤‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺫﻛﺮﱐ ‪.‬‬
‫)‪ (7‬ﻗﻮﻝ ﻋﻤﺮﺍﻥ ﰲ ﺻﻼﺓ ﻋﻠﻲ ﻭﺭﺩ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ﻭﺑﺄﻟﻔﺎﻅ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪،‬‬
‫ﺭﻗﻢ )‪ (٧٨٤‬ﻭ )‪ (٧٨٦‬ﻭ )‪. (٨٢٦‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻗﺘﻴﺒﺔ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﺛﻘﺔ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻋﻄﹼﺎﻑ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻌﺎﺹ ﺍﳌﺨﺰﻭﻣﻲ ‪ ،‬ﺃﺑﻮ ﺻﻔﻮﺍﻥ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪" :‬‬
‫ﺻﺪﻭﻕ ﻳﻬﻢ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﻣﺎﺕ ﻗﺒﻞ ﻣﺎﻟﻚ " ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤ / ٢‬ﺕ ‪ (٢١٢‬ﻉ ‪ .‬ﻭﺫﻛﺮ ﺍﳌﺆﻟﻒ‬
‫ﺗﻮﺛﻴﻖ ﺍﻷﺋﻤﺔ ﻟﻪ ﻛﺄﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ‪.‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺍﻟﻌﺪﻭﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺃﺑﻮﻩ ﻣﻮﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﳌﺪﱐ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ﻋﺎﱂ ‪،‬‬
‫ﻛﺎﻥ ﻳﺮﺳﻞ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٣٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٧٢ / ١‬ﺕ ‪ (١٥٧‬ﺯ ‪.‬‬

‫‪٢٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻦ ﺇﻣﺎﻣﻜﻢ ﻫﺬﺍ ‪ -‬ﻗﺎﻝ ﺯﻳﺪ ‪ -‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻳﺘﻢ ﺍﻟﺮﻛﻮﻉ‬
‫ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﳜﻔﻒ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ )‪. (1‬‬
‫ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻄﺎﻑ ﺑﻦ ﺧﺎﻟﺪ ﺍﳌﺨﺰﻭﻣﻲ ﻗﺎﻝ ﻓﻴﻪ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ -‬ﻏﲑ‬
‫ﻣﺮﺓ ‪ " :-‬ﻫﻮ ﺛﻘﺔ " )‪ . (2‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ " :‬ﻫﻮ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ‪ ،‬ﺛﻘﺔ ﺻﺤﻴﺢ ﺍﳊﺪﻳﺚ‪،‬‬
‫ﺭﻭﻯ ﻋﻨﻪ ﳓﻮ ﻣﺎﺋﺔ ﺣﺪﻳﺚ " )‪. (3‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ‪ " :‬ﻳﺮﻭﻱ ﻗﺮﻳﺒﺎ ﻣﻦ ﻣﺎﺋﺔ ﺣﺪﻳﺚ‪ ،‬ﻭﱂ ﺃﺭ ﲝﺪﻳﺜﻪ ﺑﺄﺳﺎ ﺇﺫﺍ ﺣﺪﺙ ﻋﻨﻪ‬
‫ﺛﻘﺔ " )‪. (4‬‬
‫)‪(5‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﻴﺴﺎﻥ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻳﻘﻮﻝ‪ " :‬ﲰﻌﺖ ﺃﻧﺲ ﺑﻦ‬ ‫ﲰﻌﺖ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‬ ‫ﺣﺪﺛﲏ ﺃﰊ ﻋﻦ ﻭﻫﺐ ﺑﻦ ﻣﺎﻧﻮﺱ‬
‫ﻣﺎﻟﻚ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺻﻠﻴﺖ ﻭﺭﺍﺀ ﺃﺣﺪ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﺷﺒﻪ ﺻﻼﺓ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻦ ﻫﺬﺍ‬
‫)‪(8‬‬
‫ﰲ ﺭﻛﻮﻋﻪ ﻋﺸﺮ ﺗﺴﺒﻴﺤﺎﺕ‪ ،‬ﻭﰲ‬ ‫ﺍﻟﻔﱴ ‪ -‬ﻳﻌﲏ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ -‬ﻗﺎﻝ‪ :‬ﻓﺤﺰﺭﻧﺎ‬
‫ﺳﺠﻮﺩﻩ ﻋﺸﺮ ﺗﺴﺒﻴﺤﺎﺕ " )‪. (9‬‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻓﺘﺘﺎﺡ ‪ ،‬ﲣﻔﻴﻒ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﺮﺍﺀﺓ ‪. (١٦٦ / ٢) ،‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٢٣ ، ٢٢١ / ٧‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ ، (٤٠٩‬ﻭﻗﺪ ﺫﻛﺮ ﺃﻥ ﺃﲪﺪ ﻗﺎﻝ ‪ " :‬ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ " ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (5‬ﻋﺮ‪‬ﻓﻪ ﺍﳌﺆﻟﻒ ﲟﺎ ﻳﻜﻔﻲ ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺑﻮﻩ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﺫﻛﺮ ﻋﻨﻬﻤﺎ ﺍﻟﺸﻴﺦ ﻣﺎ ﻓﻴﻪ ﻏﲎ ﻋﻦ ﺗﺮﲨﺘﻬﻤﺎ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺍﻟﻌﺪﱐ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﻟﺒﺼﺮﻱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٦٦ / ١١‬ﺕ ‪ (٢٨٧‬ﻭ ‪ ،‬ﻭﻗﺪ ﺗﻜﻠﻢ ﻋﻨﻪ‬
‫ﺍﻟﺸﻴﺦ ﺃﻳﻀﺎ ﲟﺎ ﻳﻜﻔﻲ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﺑﻦ ﻫﺸﺎﻡ ﺍﻷﺳﺪﻱ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ‬
‫‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﻭﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﳊﲔ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺑﺪﺍ ﻓﺎﺿﻼ ﻭﺭﻋﺎ ‪ ،‬ﺧﺮﺝ ﻣﻊ ﺍﺑﻦ‬
‫ﺍﻷﺷﻌﺚ ﻋﻠﻰ ﺍﳊﺠﺎﺝ ﻭﺍﱄ ﺑﲏ ﺃﻣﻴﺔ ‪ ،‬ﻓﻠﻤﺎ ﲤﻜﻦ ﻣﻨﻪ ﺍﳊﺠﺎﺝ ﻗﺘﻠﻪ ‪ ،‬ﻭﺫﻟﻚ ﺳﻨﺔ )‪٩٥‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ ، (٤٩‬ﻭﻗﻴﻞ‬
‫)‪ (٤٧‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٤ - ١١ / ٤‬ﺗﺮﲨﺔ )‪. (١٤‬‬
‫)‪ (8‬ﺣﺰﺭﻧﺎ ‪ :‬ﻗﺪﺭﻧﺎ ﻭﺧﺮﺻﻨﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺡ ﺭ ﺯ( ‪) ،‬ﺹ ‪. (١٣٣‬‬
‫)‪ (9‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﻘﺪﺍﺭ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٥٥١ / ١) ، (٨٨٨‬؛ ﻭﺳﻨﻦ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻓﺘﺘﺎﺡ ‪ ،‬ﺑﺎﺏ ﻋﺪﺩ ﺍﻟﺘﺴﺒﻴﺢ ﰲ ﺍﻟﺴﺠﻮﺩ ‪(٢٢٥ ، ٢٢٤ / ٢) ،‬؛ ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪، ١٦٢ / ٣‬‬
‫‪ ، (١٦٣‬ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﳌﺆﻟﻒ ﻋﻦ ﺇﺳﻨﺎﺩ ﺍﳊﺪﻳﺚ ﲟﺎ ﻳﻜﻔﻲ ‪.‬‬

‫‪٢٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ " :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﻴﺴﺎﻥ‪ :‬ﳝﺎﱐ ﺛﻘﺔ " )‪ . (2‬ﻭﻗﺎﻝ ﻫﺸﺎﻡ‬ ‫)‪(1‬‬
‫ﻭﻗﺎﻝ‬
‫ﺑﻦ ﻳﻮﺳﻒ‪ " :‬ﺃﺧﱪﱐ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﺻﻼﺓ " )‪ (3‬؛ ﻭﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ‬
‫ﻗﺎﻝ ﻓﻴﻪ ﺃﺑﻮ ﺣﺎﰎ‪ " :‬ﺻﺎﱀ ﺍﳊﺪﻳﺚ " )‪. (4‬‬
‫ﻭﻭﻫﺐ ﺑﻦ ﻣﺎﻧﻮﺱ ‪ -‬ﺑﺎﻟﻨﻮﻥ ‪ -‬ﻳﻘﻮﻟﻪ )‪ (5‬ﻋﺒﺪ ﺍﷲ ﻫﺬﺍ )‪ (6‬ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ (7‬ﻳﻘﻮﻟﻪ‪:‬‬
‫ﺑﺎﻟﺒﺎﺀ ﺍﳌﻨﻘﻮﻃﺔ ﺑﻮﺍﺣﺪﺓ )‪ (8‬ﻣﻦ ﺃﺳﻔﻞ‪ .‬ﻭﻫﻮ ﺷﻴﺦ ﻛﺒﲑ )‪ (9‬ﻗﺪﱘ‪ ،‬ﻗﺪ ﺃﺧﺬ ﻋﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻫﺬﺍ‪،‬‬
‫ﻭﺍﺗﺒﻊ ﻣﺎ ﺣﺪﺛﻪ )‪ (10‬ﺑﻪ‪ ،‬ﻭﻟﻮﻻ ﺛﻘﺘﻪ ﻋﻨﺪﻩ ﳌﺎ ﻋﻤﻞ ﲟﺎ ﺣﺪﺛﻪ )‪ (11‬ﺑﻪ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﻣﻮﺍﻓﻖ ﻟﺮﻭﺍﻳﺔ‬
‫ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‪ ،‬ﻭﻣﺎ ﺃﻋﻠﻢ ﻓﻴﻪ ﻗﺪﺣﺎ‪.‬‬
‫)‪(13‬‬ ‫)‪(12‬‬
‫ﻋﻦ‬ ‫ﺛﺎﺑﺖ‬ ‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﺃﺧﱪﻧﺎ‬
‫ﺃﻧﺲ )‪ (14‬ﻗﺎﻝ‪ " :‬ﻣﺎ ﺻﻠﻴﺖ ﺧﻠﻒ ﺃﺣﺪ ﺃﻭﺟﺰ ﺻﻼﺓ ﻣﻦ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﰲ ﲤﺎﻡ‪ ،‬ﻛﺎﻧﺖ‬
‫)‪(15‬‬
‫ﻣﺘﻘﺎﺭﺑﺔ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ‬ ‫ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﺘﻘﺎﺭﺑﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺻﻼﺓ ﺃﰊ ﺑﻜﺮ ‪t‬‬
‫ﻋﻤﺮ )‪ t (16‬ﻣﺪ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ‪ ،‬ﻗﺎﻡ ﺣﱴ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ‪.‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٤٧ / ١‬ﺕ ‪. (٢٦٣‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ ، (٣ / ٥‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (١١‬‬
‫)‪ (5‬ﰲ )ﺝ( ‪ :‬ﻳﻘﻮﻝ ‪.‬‬
‫)‪ (6‬ﻳﻘﺼﺪ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﻴﺴﺎﻥ ‪ ،‬ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ ﺍﻟﺼﻨﻌﺎﱐ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻳﺴﻤﻴﻪ ‪ :‬ﺍﺑﻦ ﺑﺎﻧﻮﺱ ‪.‬‬
‫)‪ (9‬ﻛﺒﲑ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (10‬ﰲ )ﻁ ( ‪ :‬ﻣﺎ ﺣﺪﺙ ‪.‬‬
‫)‪ (11‬ﰲ )ﻁ( ‪ :‬ﻣﺎ ﺣﺪﺙ ﺑﻪ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ( ‪ :‬ﺃﻧﺎ ﺛﺎﺑﺖ ‪ ،‬ﺃﻱ ‪ :‬ﺃﻧﺒﺎﻧﺎ ‪.‬‬
‫)‪ (13‬ﻫﻮ ‪ :‬ﺛﺎﺑﺖ ﺑﻦ ﺃﺳﻠﻢ ﺍﻟﺒﻨﺎﱐ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (14‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻦ ﻣﺎﻟﻚ ‪.‬‬
‫)‪ (15‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (16‬ﰲ )ﻁ( ‪ :‬ﺑﻦ ﺍﳋﻄﺎﺏ ‪.‬‬

‫‪٢٤٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﻘﻮﻝ‪ (1) :‬ﻗﺪ ﺃﻭﻫﻢ‪ ،‬ﰒ ﻳﺴﺠﺪ ﻭﻳﻘﻌﺪ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ‪ ،‬ﺣﱴ ﻧﻘﻮﻝ‪ (2) :‬ﻗﺪ ﺃﻭﻫﻢ " )‪. (3‬‬
‫)‪(4‬‬
‫ﺛﺎﺑﺖ ﻭﲪﻴﺪ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ‬ ‫ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﺃﻧﺒﺄﻧﺎ‬
‫ﻣﺎﻟﻚ‪ ،‬ﻗﺎﻝ‪ " :‬ﻣﺎ ﺻﻠﻴﺖ ﺧﻠﻒ ﺭﺟﻞ ﺃﻭﺟﺰ ﺻﻼﺓ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﰲ ﲤﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ‬
‫)‪(5‬‬
‫ﻗﺪ ﺃﻭﻫﻢ‪ .‬ﰒ ﻳﻜﱪ ﰒ ﻳﺴﺠﺪ‪.‬‬ ‫ﺍﷲ ‪ r‬ﺇﺫﺍ ﻗﺎﻝ‪ " :‬ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ ﻗﺎﻡ " ﺣﱴ ﻧﻘﻮﻝ‬
‫ﻭﻛﺎﻥ ﻳﻘﻌﺪ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ﺣﱴ ﻧﻘﻮﻝ ﻗﺪ ﺃﻭﻫﻢ " )‪. (6‬‬
‫ﻓﺠﻤﻊ ﺃﻧﺲ ﺭﺿﻲ )‪ (7‬ﺍﷲ ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺑﲔ ﺍﻹﺧﺒﺎﺭ ﺑﺈﳚﺎﺯ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﺼﻼﺓ ﻭﺇﲤﺎﻣﻬﺎ‪ ،‬ﻭﺑﻴ‪‬ﻦ ﺃﻥ ﻣﻦ ﺇﲤﺎﻣﻬﺎ ﺍﻟﺬﻱ ﺃﺧﱪ ﺑﻪ‪ :‬ﺇﻃﺎﻟﺔ‬
‫ﺍﻻﻋﺘﺪﺍﻟﲔ‪ ،‬ﻭﺃﺧﱪ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻘﺪﻡ‪ :‬ﺃﻧﻪ ﻣﺎ ﺭﺃﻯ )‪ (8‬ﺃﻭﺟﺰ ﻣﻦ ﺻﻼﺗﻪ‪ ،‬ﻭﻻ ﺃﰎ‪.‬‬
‫ﻓﻴﺸﺒﻪ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﳚﺎﺯ ﻋﺎﺩ ﺇﱃ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺍﻹﲤﺎﻡ ﺇﱃ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ؛‬
‫ﻷﻥ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻻ ﻳﻜﺎﺩ ﻳﻔﻌﻞ ﺇﻻ ﺗﺎﻣﺎ‪ ،‬ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻮﺻﻒ ﺑﺎﻹﲤﺎﻡ‪ ،‬ﲞﻼﻑ ﺍﻟﺮﻛﻮﻉ‬
‫ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻻﻋﺘﺪﺍﻟﲔ‪.‬‬
‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻧﻪ ﺑﺈﳚﺎﺯ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﺇﻃﺎﻟﺔ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﺗﺼﲑ ﺍﻟﺼﻼﺓ ﺗﺎﻣﺔ‪ ،‬ﻻﻋﺘﺪﺍﳍﺎ‬
‫ﻭﺗﻘﺎﺭ‪‬ﺎ‪ ،‬ﻓﻴﺼﺪﻕ ﻗﻮﻟﻪ‪ " :‬ﻣﺎ ﺭﺃﻳﺖ ﺃﻭﺟﺰ ﻭﻻ ﺃﰎ "‪.‬‬
‫ﻭﺍﻹﲤﺎﻡ ﺇﱃ ﻧﻔﺲ ﻣﺎ ﺃﻭﺟﺰ )‪ (10‬؛ ﻓﺈﻧﻪ ﻳﺼﲑ‬ ‫)‪(9‬‬
‫ﻓﺄﻣﺎ ﺇﻥ ﺃﻋﻴﺪ ﺍﻹﳚﺎﺯ ﺇﱃ ﻧﻔﺲ ﻣﺎ ﺃﰎ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻳﻘﻮﻝ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻳﻘﻮﻝ ‪.‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻋﺘﺪﺍﻝ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻭﲣﻔﻴﻔﻬﺎ ﰲ ﲤﺎﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٣٤٤ / ١) ، (٤٧٣‬‬
‫ﻭﺃﻭﻫﻢ ‪ :‬ﲟﻌﲎ ﻏﻠﻂ ﻭﺳﻬﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻭ ﻫـ ﻡ( ‪) ،‬ﺹ ‪. (٧٣٨‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺃﺧﱪﻧﺎ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ( ‪ :‬ﻳﻘﻮﻝ ‪.‬‬
‫)‪ (6‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ‪ ،‬ﻭﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٨٥٣‬‬
‫‪ (٥٣٢‬ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
‫)‪ (7‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ( ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻣﺎ ﺭﻭﻯ ‪ ،‬ﻭﻟﻌﻠﻪ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﻟﻔﻆ ‪ :‬ﻻ ﺃﰎ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻳﻀﺎ ﻗﺎﻝ ‪ :‬ﺇﱃ ﻟﻔﻆ ‪ :‬ﻻ ﺃﻭﺟﺰ ‪.‬‬

‫‪٢٥٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰲ ﺍﻟﻜﻼﻡ ﺗﻨﺎﻗﻀﺎ‪ ،‬ﻷﻥ ﻣﻦ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﻗﻴﺎﻣﻪ )‪ (1‬ﱂ ﻳﻜﻦ ﺩﻭﻧﻪ ﰲ ﺇﲤﺎﻡ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻘﺎﻝ‪ :‬ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﺼﻮﺭﺓ ﺗﺼﲑ )‪ (2‬ﻧﻘﺼﺎ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ‪ ،‬ﻓﺈﻥ ﺍﻷﺻﻞ‪:‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻹﳚﺎﺯ ﻭﺍﻟﺘﺨﻔﻴﻒ ﻏﲑ ﻣﻌﲎ ﺍﻹﲤﺎﻡ ﻭﺍﻹﻛﻤﺎﻝ؛ ﻭﻷﻥ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‬
‫ﻗﺎﻝ‪ " :‬ﻛﺎﻥ ﻋﻤﺮ ﳜﻔﻒ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ‪ ،‬ﻭﻳﺘﻢ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ " ﻓﻌﻠﻢ ﺃﻥ ﻟﻔﻆ ﺍﻹﲤﺎﻡ‬
‫ﻋﻨﺪﻫﻢ‪ ،‬ﻫﻮ ﺇﲤﺎﻡ ﺍﻟﻔﻌﻞ ﺍﻟﻈﺎﻫﺮ‪.‬‬
‫)‪(3‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﻳﻄﻴﻞ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‬ ‫ﻭﺃﺣﺎﺩﻳﺚ ﺃﻧﺲ ﻛﻠﻬﺎ ﺗﺪﻝ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺭﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﻴﺢ ﺗﺪﻝ ﻋﻠﻰ‬ ‫ﺃﻛﺜﺮ ﺍﻷﺋﻤﺔ‪ .‬ﻭﺳﺎﺋﺮ‬ ‫ﻭﺍﻻﻋﺘﺪﺍﻟﲔ‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﻳﻔﻌﻠﻪ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ‪ :‬ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﺛﺎﺑﺖ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪ " :‬ﺇﱐ ﻻ ﺁﻟﻮ‬
‫ﺃﻥ ﺃﺻﻠﻲ ﺑﻜﻢ )‪ (6‬ﻛﻤﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺼﻠﻲ ﺑﻨﺎ "‪.‬‬
‫ﻗﺎﻝ ﺛﺎﺑﺖ‪ " :‬ﻓﻜﺎﻥ ﺃﻧﺲ ﻳﺼﻨﻊ ﺷﻴﺌﺎ ﻻ ﺃﺭﺍﻛﻢ ﺗﺼﻨﻌﻮﻧﻪ‪ :‬ﻭﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‬
‫)‪(7‬‬
‫ﻣﻜﺚ‪ ،‬ﺣﱴ‬ ‫ﺍﻧﺘﺼﺐ ﻗﺎﺋﻤﺎ‪ ،‬ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﻗﺪ ﻧﺴﻲ‪ ،‬ﻭﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﺪﺓ‬
‫ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ )‪ (8‬ﻗﺪ ﻧﺴﻲ " )‪. (9‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ‪ -‬ﰲ ﺍﻟﺼﺤﻴﺢ ‪ " :-‬ﻭﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ " )‪. (10‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻳﺼﲑ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻳﺪﻝ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻌﻠﻪ ‪.‬‬
‫)‪ (5‬ﺳﺎﺋﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻜﻢ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﰲ ﺍﻟﺴﺠﺪﺓ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻧﻘﻮﻝ ‪.‬‬
‫)‪ (9‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﳌﻜﺚ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٨٢١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٣٠١ / ٢‬‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻋﺘﺪﺍﻝ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻭﲣﻔﻴﻔﻬﺎ ﰲ ﲤﺎﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٣٤٤ / ١) ، (٤٧٢‬‬
‫ﻭﺍﻟﻠﻔﻆ ﳌﺴﻠﻢ ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ﺍﺧﺘﻼﻓﻪ ﻳﺴﲑ ‪.‬‬
‫)‪ (10‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ‪.‬‬

‫‪٢٥١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﰲ )‪ (1‬ﺭﻭﺍﻳﺔ ﻟﻠﺒﺨﺎﺭﻱ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﺛﺎﺑﺖ‪ " :‬ﻛﺎﻥ ﺃﻧﺲ ﻳﻨﻌﺖ ﻟﻨﺎ ﺻﻼﺓ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻓﻜﺎﻥ ﻳﺼﻠﻲ‪ (2) ،‬ﻭﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻗﺎﻡ ﺣﱴ ﻧﻘﻮﻝ )‪ (3‬ﻗﺪ ﻧﺴﻲ )‪ (4‬ﻓﻬﺬﺍ ﻳﺒﲔ‬
‫ﻟﻚ ﺃﻥ ﺃﻧﺴﺎ ﺃﺭﺍﺩ ﺑﺼﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﻃﺎﻟﺔ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺍﻟﺮﻓﻊ ﻓﻴﻬﻤﺎ‪ ،‬ﻋﻠﻰ ﻣﺎ‬
‫ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻭﺗﻘﺼﲑ ﺍﻟﻘﻴﺎﻡ ﻋﻤﺎ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻔﻌﻠﻮﻧﻪ )‪. (5‬‬
‫)‪(6‬‬
‫ﻋﻦ ﺛﺎﺑﺖ‪ ،‬ﻋﻦ ﺃﻧﺲ‬ ‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺟﻌﻔﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﻗﺎﻝ‪ " :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺴﻤﻊ ﺑﻜﺎﺀ ﺍﻟﺼﱯ ﻣﻊ ﺃﻣﻪ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻴﻘﺮﺃ ﺑﺎﻟﺴﻮﺭﺓ‬
‫ﺍﳋﻔﻴﻔﺔ ﺃﻭ ﺑﺎﻟﺴﻮﺭﺓ ﺍﻟﻘﺼﲑﺓ " )‪. (7‬‬
‫)‪(9‬‬
‫ﻓﺒﲔ ﺃﻥ ﺍﻟﺘﺨﻔﻴﻒ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻔﻌﻠﻪ )‪ (8‬ﻫﻮ ﲣﻔﻴﻒ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻳﻘﺘﻀﻲ‬
‫ﺭﻛﻮﻋﺎ ﻭﺳﺠﻮﺩﺍ ﻳﻨﺎﺳﺐ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ‪ " :‬ﻛﺎﻧﺖ ﺻﻼﺗﻪ ﻣﺘﻘﺎﺭﺑﺔ "‪ ،‬ﺃﻱ ﻳﻘﺮﺏ ﺑﻌﻀﻬﺎ‬
‫ﻣﻦ ﺑﻌﺾ‪.‬‬
‫ﻭﺻﺪﻕ ﺃﻧﺲ )‪ (10‬ﻓﺈﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﺑﻨﺤﻮ ﺍﻟﺴﺘﲔ ﺇﱃ ﺍﳌﺎﺋﺔ )‪ (11‬ﻳﻘﺮﺃ ﰲ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻟﺮﻭﺍﻳﺔ ‪.‬‬

‫)‪ (2‬ﻛﺬﺍ ﰲ )ﻁ( ‪ ،‬ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﺫﺍ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻳﻘﻮﻝ ‪.‬‬
‫)‪ (4‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺣﲔ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٨٠٠‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪. (٢٨٧ / ٢) ،‬‬
‫)‪ (5‬ﻗﻮﻟﻪ ‪ :‬ﻭﺗﻘﺼﲑ ﺍﻟﻘﻴﺎﻡ ﻋﻤﺎ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻔﻌﻠﻮﻧﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺟﻌﻔﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻀﺒﻌﻲ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﺯﺍﻫﺪ ﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺘﺸﻴﻊ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٧٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٣١ / ١‬ﺕ ‪(٨٣‬‬
‫ﺝ‪.‬‬
‫)‪ (7‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺃﻣﺮ ﺍﻷﺋﻤﺔ ﺑﺘﺨﻔﻴﻒ ﺍﻟﺼﻼﺓ ﰲ ﲤﺎﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٣٤٢ / ١) ، (٤٧٠‬‬
‫‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (9‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪) :‬ﻗﺮﻳﺒﺎ ﻣﻦ ﻗﻴﺎﻣﻪ ﺑﻘﺪﺭ ﻣﻌﻈﻤﻪ( ‪) ،‬ﺹ ‪ ، (٣١٢‬ﺳﻄﺮ )‪ ، (٤‬ﻭﺭﻗﺔ ﻛﺎﻣﻠﺔ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ )ﺩ( ﺳﺎﻗﻄﺔ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ ﻁ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (11‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻔﺠﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٧٧١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪/ ٢‬‬
‫‪ ، (٢٥١‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٤٤٧ / ١) ، (٦٤٧‬‬

‫‪٢٥٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺮﻛﻌﺘﲔ ﺑﻄﻮﻝ ﺍﳌﻔﺼﻞ ﺑـ‪ :‬ﺍﱂ‪ .‬ﺗﱰﻳﻞ‪ ،‬ﻭﻫﻞ ﺃﺗﻰ‪ ،‬ﻭﺑﺎﻟﺼﺎﻓﺎﺕ‪ ،‬ﻭﺑﻘﺎﻑ؛ ﻭﺭﲟﺎ ﻗﺮﺃ ﺃﺣﻴﺎﻧﺎ‬
‫ﲟﺎ ﻫﻮ ﺃﻃﻮﻝ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﺣﻴﺎﻧﺎ ﲟﺎ ﻫﻮ ﺃﺧﻒ )‪. (1‬‬
‫ﻓﺄﻣﺎ ﻋﻤﺮ ‪ t‬ﻓﻜﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﺑﻴﻮﻧﺲ‪ ،‬ﻭﻫﻮﺩ‪ ،‬ﻭﻳﻮﺳﻒ‪ ،‬ﻭﻟﻌﻠﻪ )‪ (2‬ﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺎﺱ‬
‫ﺧﻠﻔﻪ ﻳﺆﺛﺮﻭﻥ ﺫﻟﻚ‪.‬‬
‫)‪(3‬‬
‫ﺍﻵﺧﺮﺓ ﰒ ﺫﻫﺐ ﺇﱃ ﺑﲏ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺑﻘﺒﺎﺀ‪،‬‬ ‫ﻭﻛﺎﻥ ﻣﻌﺎﺫ ‪ t‬ﻗﺪ ﺻﻠﻰ ﺧﻠﻔﻪ‬
‫ﺫﻟﻚ‪ .‬ﻭﻗﺎﻝ‪ } :‬ﺃﻓﺘﺎﻥ ﺃﻧﺖ ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﺇﺫﺍ‬ ‫)‪(5‬‬
‫ﻓﺄﻧﻜﺮ ﺍﻟﻨﱯ ‪r‬‬ ‫)‪(4‬‬
‫ﻓﻘﺮﺃ ﻓﻴﻬﺎ ﺑﺴﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﺃﳑﺖ ﺍﻟﻨﺎﺱ ﻓﺨﻔﻒ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻭﺭﺍﺋﻚ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻀﻌﻴﻒ ﻭﺫﺍ ﺍﳊﺎﺟﺔ‪ .‬ﻫﻼ ﻗﺮﺃﺕ ﺑﺴﺒﺢ ﺍﺳﻢ‬
‫ﺭﺑﻚ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻭﺿﺤﺎﻫﺎ‪ ،‬ﻭﳓﻮﻫﺎ )‪ (6‬ﻣﻦ ﺍﻟﺴﻮﺭ ؟ { )‪. (7‬‬
‫ﻓﺎﻟﺘﺨﻔﻴﻒ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﱯ ‪ r‬ﻣﻌﺎﺫﺍ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻫﻮ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ‪ -‬ﺑﺄﰊ‬
‫ﻫﻮ )‪ (8‬ﻭﺃﻣﻲ ‪ r -‬ﻓﺈﻧﻪ )‪ (9‬ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ‪ " :‬ﻛﺎﻥ ﺃﺧﻒ ﺍﻟﻨﺎﺱ ﺻﻼﺓ ﰲ ﲤﺎﻡ "‪.‬‬
‫ﻭﻗﺪ )‪ (10‬ﻗﺎﻝ‪ } :‬ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﱐ ﺃﺻﻠﻲ { )‪. (1) (11‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﻷﺣﺎﺩﻳﺚ ﺭﻗﻢ )‪ ، (٣٣٧ ، ٣٣٦ / ١) ، (٤٥٨) ، (٤٥٧‬ﻭﺭﻗﻢ )‪/ ٢) ، (٨٧٩‬‬
‫‪. (٥٩٩‬‬
‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (3‬ﺃﻱ ﺧﻠﻒ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﰲ ﺍﳌﱳ ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﻳﻀﻌﻬﺎ ﰲ ﺍﳍﺎﻣﺶ ‪.‬‬
‫)‪ (4‬ﺃﻱ ﻗﺮﺃﻫﺎ ﰲ ﺍﻟﺼﻼﺓ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻋﻠﻴﻪ ﺫﻟﻚ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﳓﻮﳘﺎ ‪.‬‬
‫)‪ (7‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲟﻌﻨﺎﻩ ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺷﻜﺎ ﺇﻣﺎﻣﻪ‬
‫ﺇﺫﺍ ﻃﻮﻝ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٧٠٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٢٠٠ / ٢‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ‬
‫ﺍﻟﻌﺸﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٣٩ / ١) ، (٤٦٥‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻫﻮ ﺑﺄﰊ ﻭﺃﻣﻲ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ( ‪ :‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺃﻧﺲ ‪.‬‬
‫)‪ (10‬ﻗﻮﻟﻪ ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ‪ " :‬ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﱐ ﺃﺻﻠﻲ " ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (11‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (٦٠٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٢٥٣‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰒ ﺇﻥ ﻋﺮﺽ ﺣﺎﻝ ﻋﺮﻑ ﻣﻨﻬﺎ ﺇﻳﺜﺎﺭ ﺍﳌﺄﻣﻮﻣﲔ ﻟﻠﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﻓﺤﺴﻦ‪ ،‬ﻓﺈﻧﻪ ‪ r‬ﻗﺮﺃ ﰲ‬
‫ﺍﳌﻐﺮﺏ‪ :‬ﺑﻄﻮﱃ ﺍﻟﻄﻮﻟﻴﲔ )‪ (2‬ﻭﻗﺮﺃ ﻓﻴﻬﺎ ﺑﺎﻟﻄﻮﺭ‪.‬‬
‫ﻭﺇﻥ ﻋﺮﺽ ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻦ ﺫﻟﻚ ﻓﻌﻞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺑﻜﺎﺀ ﺍﻟﺼﱯ ﻭﳓﻮﻩ‪.‬‬
‫)‪(3‬‬
‫ﺃﻥ ﺣﺪﻳﺚ ﺃﻧﺲ ﺗﻀﻤﻦ ﳐﺎﻟﻔﺔ ﻣﻦ ﺧﻔﻒ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﲣﻔﻴﻔﺎ‬ ‫ﻓﻘﺪ ﺗﺒﲔ‬
‫ﻛﺜﲑﺍ‪ ،‬ﻭﻣﻦ ﻃﻮﻝ ﺍﻟﻘﻴﺎﻡ ﺗﻄﻮﻳﻼ ﻛﺜﲑﺍ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺃﻧﺲ‪ (4) ،‬ﻭﻭﺻﻔﻪ ﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬

‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬

‫ﻋﻦ‬ ‫ﻋﻦ ﻫﻼﻝ ﺑﻦ ﺃﰊ ﲪﻴﺪ‬ ‫ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ‬ ‫ﻓﺮﻭﻯ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ )‪ (8‬ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ )‪ (9‬ﻗﺎﻝ‪ " :‬ﺭﻣﻘﺖ ﺍﻟﺼﻼﺓ ﻣﻊ ﳏﻤﺪ ‪r‬‬
‫ﻓﻮﺟﺪﺕ ﻗﻴﺎﻣﻪ‪ ،‬ﻓﺮﻛﻌﺘﻪ‪ ،‬ﻓﺎﻋﺘﺪﺍﻟﻪ ﺑﻌﺪ ﺭﻛﻮﻋﻪ‪ ،‬ﻓﺴﺠﺪﺗﻪ‪ ،‬ﻓﺠﻠﺴﺘﻪ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ‪ ،‬ﻓﺠﻠﺴﺘﻪ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﻷﺫﺍﻥ ﻟﻠﻤﺴﺎﻓﺮﻳﻦ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﲨﺎﻋﺔ ‪ . .‬ﺇﱁ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١١١ / ٢) ، (٦٣١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ .‬ﻭﻓﻴﻪ ‪ " :‬ﻭﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﱐ ﺃﺻﻠﻲ " ‪ .‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‬
‫)‪ ، (٥٣ / ٥‬ﰲ ﻣﺴﻨﺪ ﺍﳊﻮﻳﺮﺙ ﺑﻦ ﻣﺎﻟﻚ ﻭﻓﻴﻪ ‪ " :‬ﻭﺻﻠﻮﺍ ﻛﻤﺎ ﺗﺮﻭﱐ ﺃﺻﻠﻲ " ‪.‬‬
‫)‪ (2‬ﻃﻮﱄ ﺍﻟﻄﻮﻟﻴﲔ ‪ :‬ﺃﻱ ﺃﻃﻮﻝ ﺍﻟﺴﻮﺭﺗﲔ ﺍﻟﻠﺘﲔ ﳘﺎ ﺍﳌﺎﺋﺪﺓ ﻭﺍﻷﻋﺮﺍﻑ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺍﻷﻧﻌﺎﻡ ﻭﺍﻷﻋﺮﺍﻑ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ‬
‫ﻓﻄﻮﻻﳘﺎ ﻫﻲ ﺍﻷﻋﺮﺍﻑ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٢٤٧ / ٢‬؛ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ )‪. (٣٤٤ / ٥‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺑﲔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ( ‪ :‬ﺑﻮﺍﻭ ﻭﺍﺣﺪﺓ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺭﻭﻯ ‪.‬‬
‫)‪ (6‬ﰲ ﺳﻨﻨﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ( ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻫﻼﻝ ﺑﻦ ﺃﰊ ﲪﻴﺪ ﺍﳉﻬﲏ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﺑﻦ ﲪﻴﺪ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺍﻟﺼﺪﰲ ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﻋﻦ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﻭﺍﻟﻨﺴﺎﺋﻲ ﺗﻮﺛﻴﻘﻪ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٧٧ / ١١‬ﺗﺮﲨﺔ ﺭﻗﻢ‬
‫)‪. (١٢٢‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺪﱐ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﺇﻣﺎﻡ ﺣﺎﻓﻆ ﺛﻘﺔ ‪ ،‬ﻣﺎﺕ ﺑﻮﻗﻌﺔ‬
‫ﺍﳉﻤﺎﺟﻢ ﺳﻨﺔ )‪٨٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٩٦ / ١‬ﺗﺮﲨﺔ )‪ (١٠٩٤‬ﻉ ‪.‬‬
‫)‪ (9‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺪﻱ ‪ ،‬ﺍﻷﻭﺳﻲ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻏﺰﺍ ﻣﻊ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﻏﺰﻭﺓ ‪ ،‬ﻭﺷﻬﺪ ﻣﻊ ﻋﻠﻲ ﺍﳉﻤﻞ ﻭﺻﻔﲔ ‪ ،‬ﻭﻗﺘﺎﻝ ﺍﳋﻮﺍﺭﺝ ‪،‬‬
‫ﻭﻗﺒﻞ ﺫﻟﻚ ﺍﻓﺘﺘﺢ ﺍﻟﺮﻱ ﻭﺷﻬﺪ ﻏﺰﻭﺓ ﺗﺴﺘﺮ ﻣﻊ ﺃﰊ ﻣﻮﺳﻰ ‪ .‬ﺍﻧﻈﺮ ﺍﻹﺿﺎﻓﺔ )‪ ، (١٤٧ / ١‬ﺣﺮﻑ ﺍﻟﺒﺎﺀ ‪.‬‬

‫‪٢٥٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺎ ﺑﲔ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻻﻧﺼﺮﺍﻑ‪ :‬ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﺴﻮﺍﺀ " )‪. (1‬‬

‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻗﺎﻝ‪ " :‬ﻏﻠﺐ ﻋﻠﻰ‬ ‫ﻋﻦ ﺍﳊﻜﻢ‬ ‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﺃﻳﻀﺎ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﺷﻌﺒﺔ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺃﻥ‬ ‫ﻗﺎﻝ‪ :‬ﻓﺄﻣﺮ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬ ‫ﺍﻟﻜﻮﻓﺔ ﺭﺟﻞ ‪ -‬ﻗﺪ ﲰﺎﻩ ‪ -‬ﺯﻣﻦ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‬
‫ﻳﺼﻠﻲ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻓﻜﺎﻥ ﻳﺼﻠﻲ‪ ،‬ﻓﺈﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻗﺎﻡ ﻗﺪﺭ ﻣﺎ ﺃﻗﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺭﺑﻨﺎ ﻟﻚ‬
‫ﺍﳊﻤﺪ ﻣﻞﺀ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﻣﻞﺀ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﻞﺀ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺷﻲﺀ ﺑﻌﺪ‪ ،‬ﺃﻫﻞ ﺍﻟﺜﻨﺎﺀ ﻭﺍ‪‬ﺪ‪ ،‬ﻻ‬
‫ﻣﺎﻧﻊ ﳌﺎ ﺃﻋﻄﻴﺖ‪ ،‬ﻭﻻ ﻣﻌﻄﻲ ﳌﺎ ﻣﻨﻌﺖ‪ ،‬ﻭﻻ ﻳﻨﻔﻊ ﺫﺍ ﺍﳉﺪ ﻣﻨﻚ ﺍﳉﺪ "‪.‬‬
‫ﻗﺎﻝ ﺍﳊﻜﻢ‪ " :‬ﻓﺬﻛﺮﺕ ﺫﻟﻚ ﻟﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﲰﻌﺖ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ‬
‫)‪(6‬‬
‫ﻭﺳﺠﻮﺩﻩ‪،‬‬ ‫ﻳﻘﻮﻝ‪ :‬ﻛﺎﻧﺖ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺭﻛﻮﻋﻪ‪ ،‬ﻭﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻋﺘﺪﺍﻝ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻭﲣﻔﻴﻔﻬﺎ ﰲ ﲤﺎﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٤٣ / ١) ، (٤٧١‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺷﻌﺒﺔ ﺑﻦ ﺍﳊﺠﺎﺝ ﺑﻦ ﺍﻟﻮﺭﺩ ﺍﻟﻌﺘﻜﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﰒ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺑﺴﻄﺎﻡ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺋﻤﺔ‬
‫ﺍﳊﻔﺎﻅ ﺍﳌﺘﻘﻨﲔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻛﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻳﻘﻮﻝ ‪ :‬ﻫﻮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ‬
‫ﻣﻦ ﻓﺘﺶ ﺑﺎﻟﻌﺮﺍﻕ ﻋﻦ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﻭﺫﺏ ﻋﻦ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺑﺪﺍ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺳﺘﲔ " ‪ ،‬ﻳﻌﲏ ‪ :‬ﻭﻣﺎﺋﺔ‬
‫)‪١٦٠‬ﻫـ( ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ (٣٥١ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٦٧‬ﺵ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﳊﻜﻢ ﺑﻦ ﻋﺘﻴﺒﺔ ﺍﻟﻜﻨﺪﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﻓﻘﻴﻪ ‪ ،‬ﺇﻻ ﺃﻧﻪ‬
‫ﺭﲟﺎ ﺩﻟﺲ ‪ ،‬ﻣﻦ ﺍﳋﺎﻣﺴﺔ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١١٣‬ﻫـ( ﻭﻋﻤﺮﻩ ﻧﻴﻒ ﻭﺳﺘﻮﻥ ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١‬‬
‫‪ ، (١٩٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٤٩٤‬ﺡ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﺍﻟﻜﻨﺪﻱ ‪ ،‬ﺧﺮﺝ ﻋﻠﻰ ﺍﳊﺠﺎﺝ ‪ ،‬ﻭﺻﺎﺭﺕ ﻟﻪ ﻣﻌﻪ ﻭﻗﺎﺋﻊ ﻃﻮﻳﻠﺔ ‪،‬‬
‫ﻭﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺳﺠﺴﺘﺎﻥ ﻭﻛﺮﻣﺎﻥ ﻭﻓﺎﺭﺱ ﻭﺍﻟﺒﺼﺮﺓ ‪ ،‬ﺣﱴ ﺣﺪﺛﺖ ﺑﻴﻨﻬﻤﺎ ﻣﻮﻗﻌﺔ ﺩﻳﺮ ﺍﳉﻤﺎﺟﻢ ﺍﻟﱵ ﺩﺍﻣﺖ ﺃﻛﺜﺮ ﻣﻦ‬
‫‪ ١٠٠‬ﻳﻮﻡ ﺍﻧﺘﻬﺖ ‪‬ﺰﳝﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻓﻠﺠﺄ ﺇﱃ ﺭﺗﺒﻴﻞ ﻣﻠﻚ ﺍﻟﺘﺮﻙ ‪ ،‬ﻭﺑﺘﻬﺪﻳﺪ ﺍﳊﺠﺎﺝ ﺃﺭﺳﻞ ﺭﺗﺒﻴﻞ ﺭﺃﺱ ﺍﺑﻦ‬
‫ﺍﻷﺷﻌﺚ ﺇﻟﻴﻪ ﺳﻨﺔ )‪٨٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪(٤٢ - ٣٩ ، ٣٧ - ٣٥ / ٩‬؛ ﻭﺍﻷﻋﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣٢٤ ، ٣٢٣ / ٣‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﺗﺎﺑﻌﻲ ﺟﻠﻴﻞ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﻛﻮﰲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﺎﺕ ﺑﻌﺪ ﺳﻨﺔ )‪٨٠‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٤٨ / ٢‬ﺕ ‪ (٨٦‬ﺍﻟﻜﲎ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺭﻛﻮﻋﻪ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ‪ :‬ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬

‫‪٢٥٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﺎ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ‪ ،‬ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﺴﻮﺍﺀ "‪ .‬ﻗﺎﻝ ﺷﻌﺒﺔ‪ " :‬ﻓﺬﻛﺮﺗﻪ ﻟﻌﻤﺮﻭ ﺑﻦ ﻣﺮﺓ )‪ . (1‬ﻓﻘﺎﻝ‪:‬‬
‫ﻗﺪ ﺭﺃﻳﺖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‪ ،‬ﻓﻠﻢ ﺗﻜﻦ ﺻﻼﺗﻪ ﻫﻜﺬﺍ )‪. (2‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ -‬ﻣﺎ ﺧﻼ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ ‪ -‬ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﺴﻮﺍﺀ )‪. (4‬‬ ‫)‪(3‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻭﺫﻟﻚ ﻷﻧﻪ )‪ (5‬ﻻ ﺷﻚ ﺃﻥ ﺍﻟﻘﻴﺎﻡ ‪ -‬ﻗﻴﺎﻡ ﺍﻟﻘﺮﺍﺀﺓ ‪ -‬ﻭﻗﻌﻮﺩ ﺍﻟﺘﺸﻬﺪ ﻳﺰﻳﺪ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻷﺭﻛﺎﻥ‪،‬‬
‫ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ‪ r‬ﻳﻮﺟﺰ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﻳﺘﻢ ﺑﻘﻴﺔ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﺻﺎﺭﺕ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻓﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺗﺼﺪﻕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﱪﺍﺀ‪ :‬ﺗﺎﺭﺓ ﻗﺮﺏ ﻭﱂ ﳛﺪﺩ‪ ،‬ﻭﺗﺎﺭﺓ‬
‫ﺍﺳﺘﺜﲎ ﻭﺣﺪﺩ‪ ،‬ﻭﺇﳕﺎ ﺟﺎﺯ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺍﻟﻘﻴﺎﻡ ﻣﻊ ﺑﻘﻴﺔ ﺍﻷﺭﻛﺎﻥ‪ :‬ﻗﺮﻳﺒﺎ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻣﺮﺍﺀ‬
‫ﺍﻟﺬﻳﻦ )‪ (6‬ﻳﻄﻴﻠﻮﻥ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﻭﳜﻔﻔﻮﻥ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﺣﱴ ﻳﻌﻈﻢ ﺍﻟﺘﻔﺎﻭﺕ‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ‪ " :‬ﺃﻧﻪ ‪ r‬ﺻﻠﻰ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ‪ ،‬ﻓﻘﺮﺃ ﰲ ﺍﻟﺮﻛﻌﺔ )‪ (7‬ﺑﻨﺤﻮ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﻭﺭﻛﻊ‪ .‬ﻓﻜﺎﻥ ﺭﻛﻮﻋﻪ ﳓﻮﺍ ﻣﻦ ﻗﻴﺎﻣﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺳﺠﻮﺩﻩ " )‪. (8‬‬
‫ﻭﳍﺬﺍ ﻧﻘﻮﻝ ﰲ ﺃﺻﺢ ﺍﻟﻘﻮﻟﲔ‪ :‬ﺇﻥ ﺭﻛﻮﻉ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺳﺠﻮﺩﻫﺎ ﻳﻜﻮﻥ ﻗﺮﻳﺒﺎ ﻣﻦ‬
‫ﻗﻴﺎﻣﻪ ﺑﻘﺪﺭ ﻣﻌﻈﻤﻪ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻨﺼﻒ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻃﺎﺭﻕ ﺍﳉﻤﻠﻲ ﺍﳌﺮﺍﺩﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺍﻷﻋﻤﻰ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﻋﺎﺑﺪ ‪ ،‬ﻛﺎﻥ ﻻ ﻳﺪﻟﺲ ‪ ،‬ﻭﺭﻣﻲ ﺑﺎﻹﺭﺟﺎﺀ ‪ ،‬ﻣﻦ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﲦﺎﱐ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺔ ﻭﻗﻴﻞ ‪:‬‬
‫ﻗﺒﻠﻬﺎ " ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٧٨ / ٢‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٦٧٧‬ﻉ ‪.‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻋﺘﺪﺍﻝ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻭﲣﻔﻴﻔﻬﺎ ﰲ ﲤﺎﻡ ‪ ،‬ﺗﺎﺑﻊ ﺣﺪﻳﺚ ﺭﻗﻢ )‪١ ) ، (٤٧١‬‬
‫‪. (٣٤٤ - ٣٤٣ /‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﻭﺭﻭﻯ ﺍﳊﺎﺭﺙ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﳌﻜﺚ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٨٢٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪،‬‬
‫)‪. (٣٠١ ، ٣٠٠ / ٢‬‬
‫)‪ (5‬ﻷﻧﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻷﻭﱃ ‪.‬‬
‫)‪ (8‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﺴﻮﻑ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻋﺮﺽ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻣﻦ ﺃﻣﺮ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ‪ ،‬ﺗﺎﺑﻊ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٦٢٣ / ١) ، (٩٠٤‬ﻭﺟﺎﺀ ﻓﻴﻪ ‪) :‬ﰒ‬
‫ﺭﻛﻊ ﳓﻮﺍ ﳑﺎ ﻗﺎﻡ( ‪ ،‬ﻭﻗﺎﻝ ‪) :‬ﻭﺭﻛﻮﻋﻪ ﳓﻮﺍ ﻣﻦ ﺳﺠﻮﺩﻩ( ‪.‬‬

‫‪٢٥٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻗﺮﺃ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻳﺴﺒﺢ ﰲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﺑﻘﺪﺭ‬
‫ﻗﺮﺍﺀﺓ ﻣﺎﺋﺔ ﺁﻳﺔ )‪ . (1‬ﻭﻫﻮ ﺿﻌﻴﻒ ﳐﺎﻟﻒ ﻟﻠﺴﻨﺔ‪.‬‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ‬ ‫ﻭﻏﲑﻩ‬ ‫ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ‬ ‫ﻭﻛﺬﻟﻚ‬
‫ﻳﻘﻮﻝ‪ :‬ﺑﻌﺪ ﺍﻟﺮﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻣﻦ ﺍﻟﺬﻛﺮ )‪ (5‬ﻣﺎ ﻳﺼﺪﻕ ﺣﺪﻳﺚ ﺃﻧﺲ ﻭﺍﻟﱪﺍﺀ )‪. (6‬‬
‫)‪(7‬‬
‫ﻭﺣﺪﻩ ﻃﻮﻝ‬ ‫ﻭﻛﺬﻟﻚ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻟﺘﻄﻮﻉ‪ :‬ﻓﺈﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺻﻠﻰ ﺑﺎﻟﻠﻴﻞ‬
‫ﻟﻨﻔﺴﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻛﺎﻥ )‪ (8‬ﻳﻘﺮﺃ ﰲ ﺍﻟﺮﻛﻌﺔ ﺑﺎﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻳﺮﻛﻊ )‪ (9‬ﳓﻮﺍ ﻣﻦ‬
‫ﻗﻴﺎﻣﻪ‪ ،‬ﻭﻳﺮﻓﻊ ﳓﻮﺍ ﻣﻦ ﺭﻛﻮﻋﻪ‪ ،‬ﻭﻳﺴﺠﺪ ﳓﻮﺍ ﻣﻦ ﻗﻴﺎﻣﻪ‪ ،‬ﻭﳚﻠﺲ ﳓﻮﺍ ﻣﻦ ﺳﺠﻮﺩﻩ )‪. (10‬‬
‫ﰒ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺃﻧﺲ ﻭﻏﲑﻩ ﺑﺎﳋﻔﺔ‪ ،‬ﻭﺍﻟﺘﺨﻔﻴﻒ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﱯ ‪ r‬ﻗﺪ‬
‫ﻓﺴﺮﻩ ﺍﻟﻨﱯ )‪ r (11‬ﺑﻔﻌﻠﻪ ﻭﺃﻣﺮﻩ ﻭﺑﻠﻎ ﺫﻟﻚ ﺃﺻﺤﺎﺑﻪ ﻓﺈﻧﻪ ﳌﺎ ﺻﻠﻰ ﻋﻠﻰ ﺍﳌﻨﱪ ﻗﺎﻝ ‪ } :‬ﺇﳕﺎ‬
‫)‪(3‬‬
‫ﻓﻌﻠﺖ ﻫﺬﺍ ﻟﺘﺄﲤﻮﺍ ﰊ ﻭﻟﺘﻌﻠﻤﻮﺍ ﺻﻼﰐ { )‪ (1) (12‬ﻭﻗﺎﻝ ﳌﺎﻟﻚ ﺑﻦ ﺍﳊﻮﻳﺮﺙ )‪ (2‬ﻭﺻﺎﺣﺒﻪ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻣﻊ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٢٧٥ / ٢‬ﰲ ﺍﳌﻐﲏ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻭﻛﺬﺍ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳋﺪﺭﻱ ‪ .‬ﻭﻫﻮ ﺗﻮﺿﻴﺢ ﻟﻼﺳﻢ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳊﺎﺷﻴﺔ ‪.‬‬
‫)‪ (4‬ﻭﻏﲑﻩ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﺍﻟﺬﻛﺮ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٤٧٧‬‬
‫‪ (٣٤٧‬ﻭﻟﻔﻈﻪ ‪ :‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ‬
‫ﺍﻟﺮﻛﻮﻉ ﻗﺎﻝ ‪ " :‬ﺭﺑﻨﺎ ﻟﻚ ﺍﳊﻤﺪ ﻣﻞﺀ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪ .‬ﻭﻣﺜﻠﻪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺃﻭﰱ ‪،‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﻤﺎ ﺳﺎﺑﻘﺎ ‪.‬‬
‫)‪ (7‬ﺑﺎﻟﻠﻴﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﻓﻜﺎﻥ ‪.‬‬
‫)‪ (9‬ﻗﻮﻟﻪ ‪ :‬ﳓﻮﺍ ﻣﻦ ﻗﻴﺎﻣﻪ ﻭﻳﺮﻓﻊ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (10‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺗﻄﻮﻳﻞ ﺍﻟﻘﺮﺍﺀﺓ ﰲ‬
‫ﺻﻼﺓ ﺍﻟﻠﻴﻞ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٥٣٧ ، ٥٣٦ / ١) ، (٧٧٢‬‬
‫)‪ (11‬ﺍﻟﻨﱯ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪ .‬ﻭﰲ )ﺃ ﻁ( ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (12‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٤٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٣٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١٠٨٠‬ﺃﲪﺪ )‪. (٣٣٩/٥‬‬

‫‪٢٥٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺻﺎﺣﺒﻪ )‪ } (3‬ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﱐ ﺃﺻﻠﻲ { )‪. (5) (4‬‬

‫ﻭﺫﻟﻚ‪ :‬ﺃﻧﻪ ﻣﺎ ﻣﻦ ﻓﻌﻞ ﰲ ﺍﻟﻐﺎﻟﺐ ﺇﻻ ﻭﻗﺪ ﻳﺴﻤﻰ ﺧﻔﻴﻔﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻃﻮﻝ ﻣﻨﻪ‪،‬‬
‫)‪(6‬‬
‫ﻣﻦ‬ ‫ﻭﻳﺴﻤﻰ ﻃﻮﻳﻼ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺧﻒ ﻣﻨﻪ‪ ،‬ﻓﻼ ﺣﺪ ﻟﻪ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻔﻌﻞ‬
‫ﺍﻟﻌﺎﺩﺍﺕ‪ :‬ﻛﺎﻹﺣﺮﺍﺯ‪ ،‬ﻭﺍﻟﻘﺒﺾ‪ ،‬ﻭﺍﻻﺻﻄﻴﺎﺩ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﺍﳌﻮﺍﺕ‪ ،‬ﺣﱴ ﻳﺮﺟﻊ ﰲ ﺣﺪﻩ ﺇﱃ ﻋﺮﻑ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﰲ ﺻﻔﺎ‪‬ﺎ ﻭﻣﻘﺎﺩﻳﺮﻫﺎ ﺇﱃ ﺍﻟﺸﺎﺭﻉ‪،‬‬ ‫ﻳﺮﺟﻊ‬ ‫ﺍﻟﻠﻔﻆ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﻛﻤﺎ ﻳﺮﺟﻊ ﰲ ﺃﺻﻠﻬﺎ ﺇﱃ ﺍﻟﺸﺎﺭﻉ‪.‬‬
‫ﻭﻷﻧﻪ ﻟﻮ ﺟﺎﺯ ﺍﻟﺮﺟﻮﻉ ﻓﻴﻪ ﺇﱃ ﻋﺮﻑ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻔﻌﻞ‪ ،‬ﺃﻭ ﰲ ﻣﺴﻤﻰ ﺍﻟﺘﺨﻔﻴﻒ‪،‬‬
‫)‪(9‬‬
‫‪‬ﺎ ﰲ ﻏﺎﻟﺐ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻋﻨﺪ ﻋﺪﻡ‬ ‫ﻻﺧﺘﻠﻔﺖ ﺍﻟﺼﻼﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺮﺍﺗﺒﺔ‪ ،‬ﺍﻟﱵ ﻳﺆﻣﺮ‬
‫)‪(10‬‬
‫ﻻ ﺿﺒﻂ ﻟﻪ‪ ،‬ﻭﻟﻜﺎﻥ ﻟﻜﻞ ﺃﻫﻞ‬ ‫ﺍﳌﻌﺎﺭﺿﺎﺕ ﺍﳌﻘﺘﻀﻴﺔ ﻟﻠﻄﻮﻝ ﺃﻭ ﻟﻠﻘﺼﺮ‪ ،‬ﺍﺧﺘﻼﻓﺎ ﻣﺘﺒﺎﻳﻨﺎ‬
‫ﻋﺼﺮ ﻭﻣﺼﺮ‪ ،‬ﻭﻟﻜﺎﻥ ﻟﻜﻞ ﺃﻫﻞ ﺣﻲ ﻭﺳﻜﺔ‪ ،‬ﺑﻞ ﻷﻫﻞ ﻛﻞ ﻣﺴﺠﺪ ﻋﺮﻑ ﰲ ﻣﻌﲎ ﺍﻟﻠﻔﻆ‪،‬‬
‫ﻭﰲ ﻋﺎﺩﺓ ﺍﻟﻔﻌﻞ‪ ،‬ﳐﺎﻟﻔﺎ ﻟﻌﺮﻑ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﳐﺎﻟﻒ ﻷﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬

‫)‪ (1‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﳌﻨﱪ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٩١٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ، (٣٩٧ / ٢) ،‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺍﳋﻄﻮﺓ ﻭﺍﳋﻄﻮﺗﲔ‬
‫ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٨٧ ، ٣٨٦ / ١) ، (٥٤٤‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (٣٣٩ / ٥‬ﰲ ﻣﺴﻨﺪ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ‪.‬‬
‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﻮﻳﺮﺙ ﺑﻦ ﺃﺷﻴﻢ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻭﻟﻪ ﺃﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‬
‫ﻭﺍﻟﺴﻨﻦ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٧٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣٤٣ ، ٣٤٢ / ٣‬ﺕ ‪. (٧٦١٧‬‬
‫)‪ (3‬ﱂ ﺃﺟﺪ ﻟﺼﺎﺣﺒﻪ ﺫﻛﺮﺍ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﻤﺎ ‪ ،‬ﻭﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (١١٢ / ٢‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (٦٠٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٢٥٣‬‬
‫)‪ (5‬ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﻗﺪ ﻣﺮ ﲣﺮﳚﻪ )ﺹ ‪. (٣٠٨‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﻭﻫﻮ ﺗﻔﺴﲑ ﻟﻠﻜﻠﻤﺔ ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻭﱃ ﺇﺛﺒﺎﺗﻪ ﰲ ﺍﳊﺎﺷﻴﺔ؛ ﻷﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﻛﻞ ﺍﻟﻨﺴﺦ‬
‫ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ( ‪ :‬ﺍﻟﻌﻴﺎﺩﺍﺕ ‪ .‬ﻭﻫﻮ ﺗﺼﺤﻴﻒ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺗﺮﺟﻊ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻣﺮﻧﺎ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺒﺎﻳﻨﺎ ‪.‬‬

‫‪٢٥٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﱂ ﻳﻘﻞ‪ :‬ﻛﻤﺎ ﻳﺴﻤﻴﻪ ﺃﻫﻞ ﺃﺭﺿﻜﻢ ﺧﻔﻴﻔﺎ‪ ،‬ﺃﻭ‬ ‫)‪(2) (1‬‬
‫} ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﱐ ﺃﺻﻠﻲ {‬
‫ﻛﻤﺎ ﻳﻌﺘﺎﺩﻭﻧﻪ‪ ،‬ﻭﻣﺎ ﺃﻋﻠﻢ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻮﻝ ﺫﻟﻚ ﻓﺈﻧﻪ؛ ﻳﻔﻀﻲ ﺇﱃ ﺗﻐﻴﲑ ﺍﻟﺸﺮﻳﻌﺔ‪،‬‬
‫ﻭﻣﻮﺕ ﺍﻟﺴﻨﻦ‪ ،‬ﺇﻣﺎ ﺑﺰﻳﺎﺩﺓ ﻭﺇﻣﺎ ﺑﻨﻘﺺ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺩﻟﺖ ﺳﺎﺋﺮ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﻓﺮﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺯﻫﲑ )‪ (3‬ﻋﻦ ﲰﺎﻙ ﺑﻦ ﺣﺮﺏ )‪ (4‬ﻗﺎﻝ‪ " :‬ﺳﺄﻟﺖ ﺟﺎﺑﺮ ﺑﻦ‬
‫)‪(5‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻛﺎﻥ ﳜﻔﻒ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻻ ﻳﺼﻠﻲ ﺻﻼﺓ ﻫﺆﻻﺀ "‪،‬‬ ‫ﲰﺮﺓ ﻋﻦ ﺻﻼﺓ ﺍﻟﻨﱯ‬
‫ﻗﺎﻝ‪ " :‬ﻭﺃﻧﺒﺄﱐ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﺑﻘﺎﻑ ﻭﺍﻟﻘﺮﺁﻥ ﺍ‪‬ﻴﺪ‪ ،‬ﻭﳓﻮﻫﺎ " )‪. (6‬‬
‫ﻭﺭﻭﻯ ﺃﻳﻀﺎ ﻋﻦ ﺷﻌﺒﺔ‪ ،‬ﻋﻦ ﲰﺎﻙ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ )‪ (7‬ﻗﺎﻝ‪ " :‬ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﺮﺃ ﰲ‬
‫ﺍﻟﻈﻬﺮ ﺑﺎﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ‪ ،‬ﻭﰲ ﺍﻟﻌﺼﺮ ﺑﻨﺤﻮ ﺫﻟﻚ‪ ،‬ﻭﰲ ﺍﻟﺼﺒﺢ ﺃﻃﻮﻝ ﻣﻦ ﺫﻟﻚ " )‪. (8‬‬
‫ﻭﻫﺬﺍ ﻳﺒﲔ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺃﻳﻀﺎ‪ ،‬ﻋﻦ ﺯﺍﺋﺪﺓ )‪ (9‬ﺣﺪﺛﻨﺎ ﲰﺎﻙ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ‪ " :‬ﺃﻥ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﺑﻘﺎﻑ ﻭﺍﻟﻘﺮﺁﻥ ﺍ‪‬ﻴﺪ ﻭﻛﺎﻧﺖ )‪ (10‬ﺻﻼﺗﻪ ﺑﻌﺪ ﲣﻔﻴﻔﺎ " )‪ (1‬ﺃﻧﻪ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (٦٠٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٢٥٣‬‬

‫)‪ (2‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ )ﺹ ‪. (٣٠٨‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺯﻫﲑ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺣﺪﻳﺞ ﺑﻦ ﺍﻟﺮﺣﻴﻞ ﺑﻦ ﺯﻫﲑ ﺍﳉﻌﻔﻲ ‪ ،‬ﺃﺑﻮ ﺧﻴﺜﻤﺔ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ‬
‫ﺍﳌﻜﺜﺮﻳﻦ ﻟﻠﺤﺪﻳﺚ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٧٢‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪١٠٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪٣٥١ / ٣‬ـ ‪) ، (٣٥٣‬ﺕ ‪. (٦٤٨‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﲰﺎﻙ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺬﻫﻠﻲ ﺍﻟﺒﻜﺮﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﺍﳌﻐﲑﺓ ‪ ،‬ﺻﺪﻭﻕ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪١٢٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٣٢ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٥١٩‬ﺱ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ‪ :‬ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ‬
‫ﻁ( ‪.‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺼﺒﺢ ‪ ،‬ﺗﺎﺑﻊ ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٣٧ / ١) ، (٤٥٨‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ ﺑﻦ ﺟﻨﺎﺩﺓ ﺑﻦ ﺟﻨﺪﺏ ﺑﻦ ﺣﺠﲑ ‪ ،‬ﺍﻟﻌﺎﻣﺮﻱ ﺍﻟﺴﻮﺍﺋﻲ ‪ ،‬ﺣﻠﻴﻒ ﺑﲏ ﺯﻫﺮﺓ ‪،‬‬
‫ﻭﺃﺑﻮﻩ ﺻﺤﺎﰊ ﻛﺬﻟﻚ ‪ ،‬ﺗﻮﻓﻴﺴﻨﺔ )‪ ٧٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ، (٢١٢ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (١٠١٨‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺼﺒﺢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٣٧ / ١) ، (٤٥٩‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺯﺍﺋﺪﺓ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﺃﺑﻮ ﺍﻟﺼﻠﺖ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﺻﺎﺣﺐ ﺳﻨﺔ ‪ ،‬ﻭﻛﺎﻥ ﺷﺪﻳﺪﺍ ﻋﻠﻰ ﺃﻫﻞ‬
‫ﺍﻟﺒﺪﻉ ‪ ،‬ﺍﺳﺘﺸﻬﺪ ﻏﺎﺯﻳﺎ ﰲ ﺃﺭﺽ ﺍﻟﺮﻭﻡ ﺳﻨﺔ )‪ ١٦١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٠٧ - ٣٠٦ / ٣‬ﺕ‬
‫‪. (٥٧١‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺎﻥ ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﻣﺴﻠﻢ ‪.‬‬

‫‪٢٥٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺭﺍﺩ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺑﻘﻮﻟﻪ‪ " :‬ﻭﻛﺎﻧﺖ ﺻﻼﺗﻪ ﺑﻌﺪ "‪ ،‬ﺃﻱ ﺑﻌﺪ ﺍﻟﻔﺠﺮ‪ ،‬ﺃﻱ ﺃﻧﻪ ﳜﻔﻒ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﱵ ﺑﻌﺪ ﺍﻟﻔﺠﺮ‪ ،‬ﻋﻦ ﺍﻟﻔﺠﺮ )‪. (2‬‬
‫ﻓﺈﻧﻪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﻭﱃ ﲨﻊ ﺑﲔ ﻭﺻﻒ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﺎﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ‬
‫ﰲ ﺍﻟﻔﺠﺮ ﺑﻘﺎﻑ )‪.(3‬‬
‫} ﺃ‪‬ﺎ ﲰﻌﺖ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﺑﺎﻟﻄﻮﺭ‬ ‫)‪(4‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ‬

‫ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﻫﻲ ﻃﺎﺋﻔﺔ ﻣﻦ ﺣﻮﻝ ﺍﻟﻨﺎﺱ ﺗﺴﻤﻊ ﻗﺮﺍﺀﺗﻪ { )‪ (6) (5‬ﻭﻣﺎ ﻋﺎﺵ ﺑﻌﺪ ﺣﺠﺔ‬
‫ﺍﻟﻮﺩﺍﻉ ﺇﻻ ﻗﻠﻴﻼ‪ ،‬ﻭﺍﻟﻄﻮﺭ ﻣﻦ ﳓﻮ )‪ (7‬ﺳﻮﺭﺓ ﻗﺎﻑ‪.‬‬
‫)‪( 8‬‬
‫ﺃﻧﻪ ﻗـ ﺎﻝ ‪ " :‬ﺇﻥ ﺃﻡ‬ ‫ﻭﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬـﻤﺎ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺍﳊﺪﻳﺚ )‪. (٣٣٧ / ١) ، (٤٥٨‬‬
‫)‪ (2‬ﻋﻦ ﺍﻟﻔﺠﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪) :‬ﻭﻷﻥ ﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ( ‪ ،‬ﺹ )‪ (٣١٨‬ﺳﻄﺮ )‪ (٣‬ﺳﻘﻂ ﻣﻦ )ﺃ ﻁ( ﻣﺎ ﻳﻌﺎﺩﻝ ﻭﺭﻗﺔ ﻣﻦ‬
‫ﺍﳌﺨﻄﻮﻃﺘﲔ ‪.‬‬
‫)‪ (4‬ﻫﻲ ﺍﻟﺼﺤﺎﺑﻴﺔ ﺍﳉﻠﻴﻠﺔ ‪ :‬ﺃﻡ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﺃﻡ ﺳﻠﻤﺔ ‪ ،‬ﻫﻨﺪ ﺑﻨﺖ ﺃﻣﻴﺔ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺍﳌﺨﺰﻭﻣﻴﺔ ﺍﻟﻘﺮﺷﻴﺔ‬
‫‪ ،‬ﺗﺰﻭﺟﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻭﻓﺎﺓ ﺯﻭﺟﻬﺎ ﺳﻨﺔ )‪ ٤‬ﻫـ( ‪ ،‬ﺃﺳﻠﻤﺖ ﻗﺪﳝﺎ ﰲ ﻣﻜﺔ‬
‫ﻭﻫﺎﺟﺮﺕ ﺇﱃ ﺍﳊﺒﺸﺔ ‪ ،‬ﻭﺃﺻﺎ‪‬ﺎ ﰲ ﺳﺒﻴﻞ ﺩﻳﻨﻬﺎ ﺑﻼﺀ ﻓﺼﱪﺕ ‪ ،‬ﻭﻛﺎﻧﺖ ﺫﺍﺕ ﺟﻠﺪ ﻭﺭﺃﻱ ﻭﲨﺎﻝ ‪ ،‬ﻣﺎﺗﺖ ﺳﻨﺔ‬
‫)‪ ٦٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٤٥٨ / ٤‬ﺕ ‪. (١٣٠٨‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺞ )‪ ، (١٥٥٢‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٢٧٦‬ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ )‪ ، (٢٩٢٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪، (١٨٨٢‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٩٦١‬ﺃﲪﺪ )‪ ، (٣١٩/٦‬ﻣﺎﻟﻚ ﺍﳊﺞ )‪. (٨٣٢‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻃﻮﺍﻑ ﺍﻟﻨﺴﺎﺀ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٤٨٠ / ٣) ، (١٦١٩‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻣﻊ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٨٦ / ٣) ، (١٦٢٦‬ﺣﻴﺚ ﻳﻔﻴﺪ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻟﺼﻼﺓ ﻫﻲ ﺻﻼﺓ‬
‫ﺍﻟﺼﺒﺢ ‪ ،‬ﻭﺍﻷﻭﻝ ﻓﻴﻪ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ ‪ .‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ‪،‬‬
‫ﺑﺎﺏ ﻃﻮﺍﻑ ﺍﻟﺮﺟﺎﻝ ﻣﻊ ﺍﻟﻨﺴﺎﺀ ‪. (٢٢٤ ، ٢٢٣ / ٦) ،‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳓﻮﺍ ﻣﻦ ‪.‬‬
‫)‪ (8‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٢٦٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫‪{ ÇÊÈ‬‬ ‫‪$]ùó•ãã ÏM»n=y™ö•ßJø9$#ur‬‬ ‫)‪ ................. (2‬ﲰﻌﺘﻪ ﻭﻫﻮ ﻳﻘﺮﺃ }‬ ‫)‪( 1‬‬
‫ﺍﻟﻔﻀﻞ‬
‫ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺑﲏ‪ ،‬ﻟﻘﺪ ﺫﻛﺮﺗﲏ ﺑﻘﺮﺍﺀﺗﻚ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺇ‪‬ﺎ ﻵﺧﺮ ﻣﺎ ﲰﻌﺖ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻳﻘﺮﺃ ‪‬ﺎ ﰲ ﺍﳌﻐﺮﺏ )‪. (4‬‬
‫ﻓﻘﺪ ﺃﺧﱪﺕ ﺃﻡ ﺍﻟﻔﻀﻞ‪ :‬ﺃﻥ ﺫﻟﻚ ﺁﺧﺮ ﻣﺎ ﲰﻌﺘﻪ ﻳﻘﺮﺃ ‪‬ﺎ ﰲ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺃﻡ ﺍﻟﻔﻀﻞ ﱂ ﺗﻜﻦ‬
‫)‪(6‬‬
‫ﻣﻦ‬ ‫ﻣﻦ ﺍﳌﻬﺎﺟﺮﺍﺕ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻦ ﺍﳌﺴﺘﻀﻌﻔﲔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ (5) :‬ﻛﻨﺖ ﺃﻧﺎ ﻭﺃﻣﻲ‬
‫ﺍﳌﺴﺘﻀﻌﻔﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻋﺬﺭﻫﻢ ﺍﷲ " )‪ . (7‬ﻓﻬﺬﺍ ﺍﻟﺴﻤﺎﻉ ﻛﺎﻥ ﻣﺘﺄﺧﺮﺍ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ )‪ " (8‬ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﺮﺃ ﰲ ﺍﳌﻐﺮﺏ ﺑﻄﻮﱃ‬
‫ﺍﻟﻄﻮﻟﻴﲔ )‪ . (9‬ﻭﺯﻳﺪ ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫)‪(1‬‬ ‫)‪(10‬‬
‫ﰲ ﺍﻟﻔﺠﺮ ﲟﻜﺔ‪ ،‬ﻭﺃﺩﺭﻛﺘﻪ ﺳﻌﻠﺔ ﻋﻨﺪ ﺫﻛﺮ ﻣﻮﺳﻰ‬ ‫ﺻﻠﻰ ﺑﺎﳌﺆﻣﻨﲔ‬ ‫ﻭﻛﺬﻟﻚ‬

‫)‪ (1‬ﻫﻲ ‪ :‬ﻟﺒﺎﺑﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﺣﺰﻥ ﺑﻦ ﲜﲑ ﺑﻦ ﺍﳍﺮﻡ ‪ ،‬ﺍﳍﻼﻟﻴﺔ ‪ ،‬ﺃﻡ ﺍﻟﻔﻀﻞ ‪ ،‬ﺯﻭﺝ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪،‬‬
‫ﺻﺤﺎﺑﻴﺔ ﺟﻠﻴﻠﺔ ‪ ،‬ﻭﻫﻲ ﻟﺒﺎﺑﺔ ﺍﻟﻜﱪﻯ ‪ ،‬ﺃﻡ ﻋﺒﺪ ﺍﷲ ﻭﺍﻟﻔﻀﻞ ﻭﻏﲑﳘﺎ ‪ ،‬ﺃﺳﻠﻤﺖ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ‪ ،‬ﻭﻣﺎﺗﺖ ﰲ ﺧﻼﻓﺔ‬
‫ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣٩٨ / ٤‬ﺕ ‪. (٩٤٢‬‬
‫)‪ (2‬ﰲ ﻣﺴﻠﻢ ‪ :‬ﺃﻥ ﺃﻡ ﺍﻟﻔﻀﻞ ﺑﻨﺖ ﺍﳊﺎﺭﺙ )‪. (٣٣٨ / ١‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺮﺳﻼﺕ ‪ :‬ﺍﻵﻳﺔ ‪. ١‬‬
‫)‪ (4‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺼﺒﺢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٣٣٨ / ١) ، (٤٦٢‬ﻭﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳌﻐﺮﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٧٦٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪. (٢٤٦ / ٢) ،‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻨﺖ ﺃﻧﺎ ﻭﺃﰊ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻓﺄﺑﻮﻩ ﺍﻟﻌﺒﺎﺱ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﺴﺘﻀﻌﻔﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٢٥٥ / ٨‬‬
‫)‪ (7‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ‪ " :‬ﻭ‪‬ﻣ‪‬ﺎ ﻟﹶﻜﹸﻢ‪ ‬ﻟﹶﺎ ﺗ‪‬ﻘﹶﺎﺗِﻠﹸﻮﻥﹶ " ‪،‬‬
‫ﺭﻗﻢ )‪ (٤٥٨٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪. (٢٥٥ / ٨) ،‬‬
‫)‪ (8‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺯﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ ‪ ،‬ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺃﻭﻝ‬
‫ﻣﺸﺎﻫﺪﻩ ﺍﳋﻨﺪﻕ ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻌﻪ ﺭﺍﻳﺔ ﺑﲏ ﺍﻟﻨﺠﺎﺭ ‪ ،‬ﻭﻣﻦ ﻛﺘ‪‬ﺎﺏ ﺍﻟﻮﺣﻲ ‪ ،‬ﻭﺗﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ ﺻﻐﲑﺍ ‪ ،‬ﻓﺄﻣﺮﻩ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺘﻌﻠﻢ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻟﻴﺄﻣﻦ ﻣﻜﺮ ﺍﻟﻴﻬﻮﺩ ﻓﻜﺎﻥ ﻳﻘﺮﺃ ﻭﻳﻜﺘﺐ ﻟﻪ ‪‬ﺎ ‪ ،‬ﻭﲨﻊ ﺍﻟﻘﺮﺁﻥ ﰲ ﻋﻬﺪ‬
‫ﺃﰊ ﺑﻜﺮ ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ ‪ " :‬ﺃﻓﺮﺿﻜﻢ ﺯﻳﺪ " ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳﺨﲔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٤٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻹﺻﺎﺑﺔ )‪ ، (٥٦٢ ، ٥٦١ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٢٨٨٠‬‬
‫)‪ (9‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳌﻐﺮﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٧٦٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪(٢٤٦ / ٢) ،‬‬
‫‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻭﻟﺬﻟﻚ ‪.‬‬

‫‪٢٦١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺃﻣﺜﺎﳍﺎ‪ ،‬ﺗﺒﲔ ﺃﻧﻪ ‪ r‬ﻛﺎﻥ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ﻳﺼﻠﻲ ﰲ ﺍﻟﻔﺠﺮ‬ ‫ﻭﻫﺎﺭﻭﻥ‬
‫ﺑﻄﻮﺍﻝ ﺍﳌﻔﺼﻞ‪ ،‬ﻭﺷﻮﺍﻫﺪ ﻫﺬﺍ ﻛﺜﲑﺓ )‪ (3‬؛ ﻭﻷﻥ ﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﻛﺎﻧﺖ‬
‫)‪(4‬‬
‫ﺻﻼﺗﻪ ﰲ ﺁﺧﺮ‬ ‫ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻟﱵ ﻣﺎ ﺯﺍﻝ ﻳﺼﻠﻴﻬﺎ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺃﺣﺪ ﺃﻧﻪ ﻧﻘﺺ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﺑﻄﻮﺍﻝ‬ ‫ﻛﺎﻥ ﻳﺼﻠﻴﻬﺎ‪ ،‬ﻭﺃﲨﻊ‬ ‫ﻋﻤﺮﻩ ﻋﻤﺎ‬
‫ﺍﳌﻔﺼﻞ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ " :‬ﻭﻻ ﻳﺼﻠﻲ ﺻﻼﺓ ﻫﺆﻻﺀ " ﺇﻣﺎ ﺃﻥ ﻳﺮﻳﺪ ﺑﻪ‪ :‬ﻣﻦ ﻛﺎﻥ ﻳﻄﻴﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ )‪ (7‬ﻫﺬﺍ‬
‫ﺃﻭ )‪ (8‬ﻣﻦ ﻛﺎﻥ ﻳﻨﻘﺼﻬﺎ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺃﻱ ﺇﻧﻪ ﻛﺎﻥ ‪ r‬ﳜﻔﻔﻬﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ‪ :‬ﻓﻼ ﳛﺬﻓﻬﺎ ﺣﺬﻑ‬
‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳛﺬﻓﻮﻥ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﺍﻻﻋﺘﺪﺍﻟﲔ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺃﻧﺲ ﻭﺍﻟﱪﺍﺀ‪،‬‬
‫ﺃﻭ ﻛﺎﻥ ﺃﻭﻟﺌﻚ ﺍﻷﻣﺮﺍﺀ ﻳﻨﻘﺼﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺃﻭ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺑﻘﻴﺔ ﺍﻷﺭﻛﺎﻥ‪ ،‬ﻋﻤﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ‪r‬‬
‫ﻳﻔﻌﻠﻪ‪ .‬ﻛﻤﺎ ﺭﻭﻯ ﺃﺑﻮ ﻗﺰﻋﺔ )‪ (9‬ﻗﺎﻝ‪ " :‬ﺃﺗﻴﺖ ﺃﺑﺎ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ )‪ (10‬ﻭﻫﻮ ﻣﻜﺜﻮﺭ )‪ (11‬ﻋﻠﻴﻪ‪،‬‬
‫ﻓﻠﻤﺎ ﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻋﻨﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﺇﱐ ﻻ ﺃﺳﺄﻟﻚ ﻋﻤﺎ ﺳﺄﻟﻚ ﻫﺆﻻﺀ ﻋﻨﻪ‪ ،‬ﻗﻠﺖ‪ :‬ﺃﺳﺄﻟﻚ ﻋﻦ‬
‫ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻚ ﰲ ﺫﻟﻚ ﻣﻦ ﺧﲑ ﻓﺄﻋﺎﺩﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺎﻧﺖ ﺻﻼﺓ‬

‫)‪ (1‬ﺃﻱ ﻗﺮﺃ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٢٥٥ / ٢‬‬
‫)‪ (2‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺼﺒﺢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٣٦ / ١) ، (٤٥٥‬‬
‫)‪ (3‬ﰲ )ﺝ( ‪ :‬ﻛﺜﲑ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻧﻘﺾ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻛﻤﺎ ‪.‬‬
‫)‪ (6‬ﻭﺃﲨﻊ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻋﻦ ﻫﺬﻩ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﻦ ‪.‬‬
‫)‪ (9‬ﻫﻜﺬﺍ ﻭﺭﺩ ﺍﲰﻪ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ :‬ﺃﺑﻮ ﻗﺰﻋﺔ ‪ ،‬ﻭﺍﻷﺻﺢ ﺃﻥ ﺍﲰﻪ ‪ :‬ﻗﺰﻋﺔ ‪ ،‬ﺑﺪﻭﻥ ﺃﺑﻮ ‪ ،‬ﻭﻫﻮ ﻗﺰﻋﺔ ﺑﻦ ﳛﲕ ﺃﺑﻮ‬
‫ﺍﻟﻐﺎﺩﻳﺔ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻭﺛﻘﻪ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﻭﺃﺧﺮﺝ ﺃﺣﺎﺩﻳﺜﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٧٧ / ٨‬ﺕ ‪ ، (٦٦٧‬ﻭﻛﺬﺍ ﰲ ﻣﺴﻠﻢ " ﻗﺰﻋﺔ " ‪(٣٣٥ / ١) ،‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪) ، (١٢٦‬ﺕ ‪ (١١١‬ﻕ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (11‬ﻣﻜﺜﻮﺭ ﻋﻠﻴﻪ ‪ :‬ﺃﻱ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻮﻟﻪ ﻛﺜﲑ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻈﻬﺮ ﻭﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ﻭﳓﻮﻩ ‪.‬‬

‫‪٢٦٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻈﻬﺮ ﺗﻘﺎﻡ‪ ،‬ﻓﻴﻨﻈﻠﻖ ﺃﺣﺪﻧﺎ ﺇﱃ ﺍﻟﺒﻘﻴﻊ ﻓﻴﻘﻀﻲ ﺣﺎﺟﺘﻪ ﰒ ﻳﺄﰐ ﺃﻫﻠﻪ ﻓﻴﺘﻮﺿﺄ‪ ،‬ﰒ ﻳﺮﺟﻊ ﺇﱃ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﻭﱃ "‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ " ﳑﺎ ﻳﻄﻮﳍﺎ " )‪ (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪. (2‬‬
‫ﻓﻬﺬﺍ ﻳﺒﲔ ﻟﻚ ﺃﻥ ﺃﺑﺎ ﺳﻌﻴﺪ ﺭﺃﻯ ﺻﻼﺓ ﺍﻟﻨﺎﺱ ﺃﻧﻘﺺ ﻣﻦ ﻫﺬﺍ‪.‬‬
‫)‪(3‬‬
‫ﻗﺎﻝ‪ " :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺼﻠﻲ ﺍﻟﺼﺒﺢ ﻓﻴﻨﺼﺮﻑ‬ ‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﺑﺮﺯﺓ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻴﻌﺮﻑ ﺟﻠﻴﺴﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﺮﻛﻌﺘﲔ‪ ،‬ﺃﻭ ﺇﺣﺪﺍﳘﺎ ﻣﺎ ﺑﲔ ﺍﻟﺴﺘﲔ ﺇﱃ ﺍﳌﺎﺋﺔ " ﻫﺬﺍ‬
‫ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ )‪. (4‬‬
‫)‪(5‬‬
‫ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻟﻴﺄﻣﺮﻧﺎ‬ ‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﺎﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺆﻣﻨﺎ ﺑﺎﻟﺼﺎﻓﺎﺕ‪ ،‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ )‪. (6‬‬
‫ﻭﻋﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺜﻤﺎﻥ )‪ (7‬ﻋﻦ ﺑﻜﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ )‪ (8‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ )‪ (9‬ﻋﻦ ﺃﰊ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﳑﺎ ﻳﻄﻴﻠﻬﺎ ‪.‬‬

‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٣٥ / ١) ، (٤٥٤‬‬
‫)‪ (3‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺃﺑﻮ ﺑﺮﺯﺓ ‪ ،‬ﻧﻀﻠﺔ ﺑﻦ ﻋﺒﻴﺪ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻧﻀﻠﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺳﻠﻤﻲ ‪ ،‬ﻧﺰﻝ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﰒ ﻣﺮﻭ‪ ،‬ﰒ‬
‫ﻋﺎﺩ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻭ‪‬ﺎ ﺗﻮﰲ ﺳﻨﺔ )‪ ٦٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ (١٤٧ ، ١٤٦ / ٥‬ﺍﻟﻜﲎ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻔﺠﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٧٧١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪/ ٢) ،‬‬
‫‪. (٢٥١‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪.‬‬
‫)‪ (6‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪(٢٦ / ٢‬؛ ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﻣﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺧﺼﺔ ﻟﻺﻣﺎﻡ ﰲ ﺍﻟﺘﻄﻮﻳﻞ ‪، (٩٥ / ٢) ،‬‬
‫ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺣﺰﺍﻡ ﺍﻷﺳﺪﻱ ﺍﳊﺰﺍﻣﻲ ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ‪،‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﻳﻬﻢ " ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١‬‬
‫‪) ، (٣٧٣‬ﺕ ‪ (١١‬ﺽ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺑﻜﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﺷﺞ ‪ ،‬ﻣﻮﱃ ﺑﲏ ﳐﺰﻭﻡ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻧﺰﻳﻞ ﻣﺼﺮ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﳋﺎﻣﺴﺔ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٢٠‬ﻫـ( ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٠٨ / ١‬ﺕ ‪ (١٣٧‬ﺏ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ﺍﳍﻼﱄ ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﻣﻴﻤﻮﻧﺔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻣﻮﱃ ﺃﻡ ﺳﻠﻤﺔ ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺒﻌﺔ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻓﺎﺿﻞ ‪ ،‬ﻣﺎﺕ ﻋﻠﻰ ﺭﺃﺱ ﺍﳌﺎﺋﺔ ﻫﺠﺮﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٣١ / ١‬ﺗﺮﲨﺔ‬
‫)‪ (٥٠٥‬ﺱ ‪.‬‬

‫‪٢٦٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ " :‬ﻣﺎ ﺻﻠﻴﺖ ﻭﺭﺍﺀ ﺃﺣﺪ ﺃﺷﺒﻪ ﺻﻼﺓ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻦ ﻓﻼﻥ " ﻗﺎﻝ‬
‫ﺳﻠﻴﻤﺎﻥ‪ " :‬ﻛﺎﻥ ﻳﻄﻴﻞ ﺍﻟﺮﻛﻌﺘﲔ ﺍﻷﻭﻟﻴﲔ ﻣﻦ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﳜﻔﻒ ﺍﻷﺧﲑﺗﲔ‪ ،‬ﻭﳜﻔﻒ ﺍﻟﻌﺼﺮ‪،‬‬
‫ﻭﻳﻘﺮﺃ ﰲ ﺍﳌﻐﺮﺏ ﺑﻘﺼﺎﺭ ﺍﳌﻔﺼﻞ‪ ،‬ﻭﻳﻘﺮﺃ ﰲ ﺍﻟﻌﺸﺎﺀ ﺑﻮﺳﻂ ﺍﳌﻔﺼﻞ ﻭﻳﻘﺮﺃ ﰲ ﺍﻟﺼﺒﺢ ﺑﻄﻮﺍﻝ‬
‫ﺍﳌﻔﺼﻞ )‪ ،" (1‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ‪.‬‬
‫)‪(3‬‬
‫ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ‬ ‫ﻭﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻋﺜﻤﺎﻥ ﻗﺎﻝ ﻓﻴﻪ ﺃﲪﺪ ﻭﳛﲕ )‪ " (2‬ﻫﻮ ﺛﻘﺔ "‬
‫ﺳﻌﺪ‪ " :‬ﻛﺎﻥ ﺛﺒﺘﺎ " )‪. (4‬‬
‫)‪(5‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﻭﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ :‬ﻣﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ‬
‫ﻣﻦ ﻓﻘﻬﻪ‪ ،‬ﻓﺄﻃﻴﻠﻮﺍ‬ ‫)‪(6‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺇﻥ ﻃﻮﻝ ﺻﻼﺓ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻗﺼﺮ ﺧﻄﺒﺘﻪ‪ ،‬ﻣﺌﻨﺔ‬

‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃﻗﺼﺮﻭﺍ ﺍﳋﻄﺒﺔ )‪ (7‬ﻭﺇﻥ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻟﺴﺤﺮﺍ { )‪. (8‬‬

‫ﻓﻘﺪ ﺟﻌﻞ ﻃﻮﻝ ﺍﻟﺼﻼﺓ ﻋﻼﻣﺔ ﻋﻠﻰ ﻓﻘﻪ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺃﻣﺮ ﺑﺈﻃﺎﻟﺘﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺇﻣﺎ ﺃﻥ‬
‫)‪(9‬‬
‫ﻳﻜﻮﻥ ﻋﺎﻣﺎ ﰲ ﲨﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻠﻔﻆ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ ﺍﻻﻓﺘﺘﺎﺡ ‪ ،‬ﺑﺎﺏ ﲣﻔﻴﻒ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻘﻴﺎﻡ ‪ . (١٦٧ / ٢) ،‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٢٧٠ / ١) ، (٨٢٧‬ﳐﺘﺼﺮﺍ ‪.‬‬
‫)‪ (2‬ﳛﲕ ‪ :‬ﻫﻮ ﺍﺑﻦ ﻣﻌﲔ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٤٧ / ٤‬ﺕ ‪. (٧٧٧‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﻭﻗﺪ ﺭﺍﺟﻌﺖ ﺗﺮﲨﺔ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )ﺍﳌﻄﺒﻮﻋﺔ( ‪ ،‬ﻓﻠﻢ ﺃﺟﺪﻩ )‪. (٤٢٢ / ٥‬‬
‫)‪ (5‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﻌﻨﺴﻲ ‪ ،‬ﺣﻠﻴﻒ ﺑﲏ ﳐﺰﻭﻡ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‬
‫ﻟﻺﺳﻼﻡ ‪ ،‬ﻭﻋﺬﺏ ﰲ ﺫﺍﺕ ﺍﷲ ﻫﻮ ﻭﺃﺑﻮﻩ ﻭﺃﻣﻪ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﳍﻢ ‪ " :‬ﺻﱪﺍ‬
‫ﺁﻝ ﻳﺎﺳﺮ ‪ ،‬ﻓﺈﻥ ﻣﻮﻋﺪﻛﻢ ﺍﳉﻨﺔ " ‪ ،‬ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﺷﻬﺪ ﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻗﺘﻞ ﰲ ﺻﻔﲔ ﺳﻨﺔ‬
‫)‪ ٣٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٥١٣ / ٢‬ﺕ ‪. (٥٧٠٤‬‬
‫)‪ (6‬ﻣﺌﻨﺔ ‪ :‬ﺃﻱ ﻋﻼﻣﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ )‪(١٥٨ / ٦‬؛ ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻡ ﺃ ﻥ( ‪) ،‬ﺹ ‪. (٦١٢‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﳋﻄﺐ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ﻣﻦ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﲣﻔﻴﻒ ﺍﻟﺼﻼﺓ ﻭﺍﳋﻄﺒﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٥٩٤ / ٢) ، (٨٦٩‬‬
‫)‪ (9‬ﰲ )ﺩ( ﻗﺎﻝ ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻠﻔﻆ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﺮ ﺑﺈﻃﺎﻟﺘﻬﺎ ‪ . .‬ﺇﱁ ‪ ،‬ﻓﻔﻴﻪ ﺣﺬﻑ ﻭﺗﻐﻴﲑ ‪ ،‬ﻭﺃﻇﻦ ﺫﻟﻚ ﺧﻠﻂ ﻣﻦ‬
‫ﺍﻟﻨﺎﺳﺦ ‪.‬‬

‫‪٢٦٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻓﺈﺫﺍ ﺃﻣﺮ ﺑﺈﻃﺎﻟﺘﻬﺎ‪ ،‬ﻣﻊ ﻛﻮﻥ ﺍﳉﹶﻤ‪‬ﻊ ﻓﻴﻬﺎ‬ ‫ﺻﻼﺓ ﺍﳉﻤﻌﺔ‬ ‫ﻋﺎﻣﺎ ﻓﻈﺎﻫﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ‬
‫ﻳﻜﻮﻥ )‪ (3‬ﻋﻈﻴﻤﺎ‪ ،‬ﻓﻴﻪ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻜﺒﺎﺭ ﻭﺫﻭﻱ ﺍﳊﺎﺟﺎﺕ ﻣﺎ ﻟﻴﺲ ﰲ ﻏﲑﻩ )‪ (4‬ﻭﻣﻊ ﻛﻮ‪‬ﺎ‬
‫ﺗﻔﻌﻞ ﰲ ﺷﺪﺓ ﺍﳊﺮ‪ ،‬ﻣﺴﺒﻮﻗﺔ ﲞﻄﺒﺘﲔ‪ :‬ﻓﺎﻟﻔﺠﺮ ﻭﳓﻮﻫﺎ ﺍﻟﱵ ﺗﻔﻌﻞ ﻭﻗﺖ ﺍﻟﱪﺩ‪ ،‬ﻣﻊ ﻗﻠﺔ ﺍﳉﻤﻊ‪:‬‬
‫ﺃﻭﱃ ﻭﺃﺣﺮﻯ‪ .‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﺇﳕﺎ ﺫﻛﺮﻧﺎ ﻫﺬﺍ ﺗﻔﺴﲑﺍ )‪ (5‬ﳌﺎ ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ‪ ،‬ﻣﻦ ﺗﻘﺪﻳﺮ ﺻﻼﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ؛ ﺇﺫ ﻗﺪ ﳛﺴﺐ ﻣﻦ ﻳﺴﻤﻊ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ :‬ﺃﻥ ﻓﻴﻬﺎ ﻧﻮﻉ ﺗﻨﺎﻗﺾ‪ ،‬ﺃﻭ ﻳﺴﺘﻤﺴﻚ )‪ (6‬ﺑﻌﺾ‬
‫ﺍﻟﻨﺎﺱ ﺑﺒﻌﻀﻬﺎ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻭﳚﻬﻞ ﻣﻌﲎ ﻣﺎ ﲤﺴﻚ ﺑﻪ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺮﺍﺩ ﺑﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺗﻜﺮﺍﺭ ﻟﻘﻮﻟﻪ ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ‪ ،‬ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻓﻴﻜﻮﻥ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻏﲑﻫﺎ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺘﻔﺴﲑ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﻳﺘﻤﺴﻚ ‪.‬‬

‫‪٢٦٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻧﻮﺍﻋﻪ ﻭﺁﺛﺎﺭﻩ‬

‫ﻭﺃﻣﺎ ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ ﺍﳌﺘﻘﺪﻡ ﻣﻦ ﻗﻮﻝ )‪ (1‬ﺍﻟﻨﱯ ‪ } r‬ﻻ ﺗﺸﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻓﻴﺸﺪﺩ‬
‫ﺍﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺈﻥ ﻗﻮﻣﺎ ﺷﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﺸﺪﺩ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﺘﻠﻚ ﺑﻘﺎﻳﺎﻫﻢ ﰲ ﺍﻟﺼﻮﺍﻣﻊ‬
‫ﻭﺍﻟﺪﻳﺎﺭﺍﺕ )‪ (2‬ﺭﻫﺒﺎﻧﻴﺔ ﺍﺑﺘﺪﻋﻮﻫﺎ ﻣﺎ ﻛﺘﺒﻨﺎﻫﺎ ﻋﻠﻴﻬﻢ { )‪ . (3‬ﻓﻔﻴﻪ ‪‬ﻲ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺍﻟﺘﺸﺪﺩ‬
‫ﰲ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﳌﺸﺮﻭﻉ‪.‬‬
‫ﻭﺍﻟﺘﺸﺪﻳﺪ‪ :‬ﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺑﺎﲣﺎﺫ ﻣﺎ ﻟﻴﺲ ﺑﻮﺍﺟﺐ‪ ،‬ﻭﻻ ﻣﺴﺘﺤﺐ‪ :‬ﲟﱰﻟﺔ ﺍﻟﻮﺍﺟﺐ‬
‫ﻭﺍﳌﺴﺘﺤﺐ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ )‪ (4‬ﻭﺗﺎﺭﺓ ﺑﺎﲣﺎﺫ ﻣﺎ ﻟﻴﺲ ﲟﺤﺮﻡ‪ ،‬ﻭﻻ ﻣﻜﺮﻭﻩ ﲟﱰﻟﺔ ﺍﶈﺮﻡ ﻭﺍﳌﻜﺮﻭﻩ‪،‬‬
‫ﰲ ﺍﻟﻄﻴﺒﺎﺕ‪ .‬ﻭﻋﻠﻞ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﺷﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺷﺪﺩ ﺍﷲ ﻋﻠﻴﻬﻢ‬
‫ﻟﺬﻟﻚ‪ ،‬ﺣﱴ ﺁﻝ ﺍﻷﻣﺮ ﺇﱃ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺍﻟﻨﱯ ‪ r‬ﻣﺜﻞ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﻋﺒﺎﺩﻧﺎ‪ ،‬ﻗﺪ ﻭﻗﻌﻮﺍ ﰲ ﺑﻌﺾ ﺫﻟﻚ ﻣﺘﺄﻭﻟﲔ ﻣﻌﺬﻭﺭﻳﻦ‪ ،‬ﺃﻭ ﻏﲑ ﻣﺘﺄﻭﻟﲔ )‪. (5‬‬
‫ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﺘﺸﺪﻳﺪ ﺁﺧﺮ‪ ،‬ﻳﻔﻌﻠﻪ‬
‫ﺍﷲ‪ :‬ﺇﻣﺎ ﺑﺎﻟﺸﺮﻉ ﻭﺇﻣﺎ ﺑﺎﻟﻘﺪﺭ‪.‬‬
‫ﻓﺄﻣﺎ ﺑﺎﻟﺸﺮﻉ‪ :‬ﻓﻤﺜﻞ ﻣﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﳜﺎﻓﻪ ﰲ ﺯﻣﺎﻧﻪ ﻣﻦ ﺯﻳﺎﺩﺓ ﺇﳚﺎﺏ ﺃﻭ ﲢﺮﱘ‪ ،‬ﻛﻨﺤﻮ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻭﳌﺎ ﻛﺎﻧﻮﺍ ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﺃﺷﻴﺎﺀ ﱂ ﲢﺮﻡ‪،‬‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﻌﻪ‬ ‫ﻣﺎ ﺧﺎﻓﻪ ﳌﺎ ﺍﺟﺘﻤﻌﻮﺍ ﻟﺼﻼﺓ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻣﻦ ﻗﻮﻟﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﺍﻟﺪﻳﺎﺭ ‪.‬‬
‫)‪ (3‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ )ﺹ ‪. (٢٩٦‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﰲ ﺍﻟﻌﺎﺩﺍﺕ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻻ ﻣﻌﺬﻭﺭﻳﻦ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻟﻠﺼﻼﺓ ﻟﻠﺘﺮﺍﻭﻳﺢ ‪.‬‬
‫)‪ (7‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺻﻠﱠﻰ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺻﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺧﻠﻔﻪ ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﻰ ﺍﻟﻔﺠﺮ ﻗﺎﻝ ﳍﻢ ‪" :‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪ ،‬ﻓﺈﻧﻪ ﱂ ﳜﻒ ﻋﻠﻲ ﻣﻜﺎﻧﻜﻢ ‪ ،‬ﻭﻟﻜﲏ ﺧﺸﻴﺖ ﺃﻥ ﺗﻔﺮﺽ ﻋﻠﻴﻜﻢ ﻓﺘﻌﺠﺰﻭﺍ ﻋﻨﻬﺎ " ‪ ،‬ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻣﻦ ﻗﺎﻡ ﺭﻣﻀﺎﻥ ‪ ،‬ﺣﺪﻳﺚ )‪ (٢٥١ -٢٥٠ / ٤) ، (٢٠١٢‬ﻣﻦ‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬

‫‪٢٦٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﺜﻞ‪ :‬ﺃﻥ ﻣﻦ ﻧﺬﺭ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺟﺐ ﻋﻠﻴﻪ ﻓﻌﻠﻪ‪ ،‬ﻭﻫﻮ ﻣﻨﻬﻲ ﻋﻦ ﻧﻔﺲ ﻋﻘﺪ ﺍﻟﻨﺬﺭ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻜﻔﺎﺭﺍﺕ ﺍﻟﻮﺍﺟﺒﺔ ﺑﺄﺳﺒﺎﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﺑﺎﻟﻘﺪﺭ‪ :‬ﻓﻜﺜﲑ )‪ (1‬ﻗﺪ ﺭﺃﻳﻨﺎ ﻭﲰﻌﻨﺎ ﻣﻦ ﻛﺎﻥ ﻳﺘﻨﻄﻊ ﰲ ﺃﺷﻴﺎﺀ‪ ،‬ﻓﻴﺒﺘﻠﻰ ﺃﻳﻀﺎ ﺑﺄﺳﺒﺎﺏ‬
‫ﺗﺸﺪﺩ ﺍﻷﻣﻮﺭ )‪ (2‬ﻋﻠﻴﻪ‪ ،‬ﰲ ﺍﻹﳚﺎﺏ ﻭﺍﻟﺘﺤﺮﱘ‪ ،‬ﻣﺜﻞ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺳﻮﺳﲔ ﰲ ﺍﻟﻄﻬﺎﺭﺓ )‪ (3‬ﺇﺫﺍ‬
‫ﺯﺍﺩﻭﺍ ﻋﻠﻰ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﺍﺑﺘﻠﻮﺍ ﺑﺄﺳﺒﺎﺏ ﺗﻮﺟﺐ ﺣﻘﻴﻘﺔ ﻋﻠﻴﻬﻢ ﺃﺷﻴﺎﺀ )‪ (4‬ﻣﺸﻘﺔ ﻭﻣﻀﺮﺓ‪.‬‬
‫‪öNßg÷Ztã ßìŸÒtƒur‬‬ ‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻮﺍﻓﻖ ﳌﺎ ﻗﺪﻣﻨﺎﻩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫)‪ (5) { 4 óOÎgöŠn=tæ ôMtR%x. ÓÉL©9$# Ÿ@»n=øñF{$#ur öNèduŽñÀÎ‬ﻣﻦ ﺃﻥ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﻛﺮﺍﻫﺔ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺍﻵﺻﺎﺭ‬
‫ﻭﺍﻷﻏﻼﻝ‪.‬‬
‫ﻭﺍﻵﺻﺎﺭ‪ :‬ﺗﺮﺟﻊ ﺇﱃ ﺍﻹﳚﺎﺑﺎﺕ ﺍﻟﺸﺪﻳﺪﺓ‪.‬‬
‫ﻭﺍﻷﻏﻼﻝ‪ :‬ﻫﻲ ﺍﻟﺘﺤﺮﳝﺎﺕ ﺍﻟﺸﺪﻳﺪﺓ‪.‬‬
‫ﻓﺎﻥ ﺍﻹﺻﺮ‪ :‬ﻫﻮ ﺍﻟﺜﻘﻞ ﻭﺍﻟﺸﺪﺓ‪ ،‬ﻭﻫﺬﺍ ﺷﺄﻥ ﻣﺎ ﻭﺟﺐ‪.‬‬
‫ﻭﺍﻟﻐﻞ‪ :‬ﳝﻨﻊ ﺍﳌﻐﻠﻮﻝ ﻣﻦ ﺍﻻﻧﻄﻼﻕ‪ ،‬ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﶈﻈﻮﺭ‪.‬‬
‫‪Ÿwur öNä3s9 ª!$# ¨@ymr& !$tB ÏM»t6Íh‹sÛ (#qãBÌh•ptéB Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺩﻝ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ }‬

‫?‪ . (6) { ÇÑÐÈ tûïωtF÷èßJø9$# •=Ïtä† Ÿw ©!$# žcÎ) 4 (#ÿr߉tG÷ès‬ﻭﺳﺒﺐ ﻧﺰﻭﳍﺎ ﻣﺸﻬﻮﺭ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪ } :‬ﺟﺎﺀ ﺛﻼﺛﺔ ﺭﻫﻂ ﺇﱃ ﺑﻴﻮﺕ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﻓﻜﺜﲑﺍ ﻣﺎ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﻷﻣﺮ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻄﻬﺎﺭﺍﺕ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺷﻴﺎﺀ ﻓﻴﻬﺎ ﻋﻈﻴﻢ ﻣﺸﻘﺔ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ ‪. ١٥٧‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٨٧‬‬

‫‪٢٦٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻛﺄ‪‬ﻢ ﺗﻘﺎﻟﻮﻫﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪:‬‬ ‫ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ‪ r‬ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻨﱯ )‪ r (1‬ﻓﻠﻤﺎ ﺃﺧﱪﻭﺍ‬
‫ﻭﺃﻳﻦ ﳓﻦ ﻣﻦ ﺍﻟﻨﱯ ‪ (3) r‬ﻭﻗﺪ ﻏﻔﺮ ﻟﻪ ﺍﷲ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ ؟‬
‫ﻓﻘﺎﻝ ﺃﺣﺪﻫﻢ )‪ (4‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﺻﻠﻲ ﺍﻟﻠﻴﻞ ﺃﺑﺪﺍ‪.‬‬
‫ﻭﻗﺎﻝ )‪ (5‬ﺍﻵﺧﺮ‪ :‬ﺃﻧﺎ ﺃﺻﻮﻡ ﺍﻟﺪﻫﺮ ﺃﺑﺪﺍ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪ :‬ﺃﻧﺎ ﺃﻋﺘﺰﻝ ﺍﻟﻨﺴﺎﺀ ﻓﻼ ﺃﺗﺰﻭﺝ ﺃﺑﺪﺍ‪.‬‬
‫)‪(6‬‬
‫ﻗﻠﺘﻢ ﻛﺬﺍ ﻭﻛﺬﺍ ؟ ﺃﻣﺎ ﻭﺍﷲ ﺇﱐ‬ ‫ﻓﺠﺎﺀ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﻟﻴﻬﻢ ﻓﻘﺎﻝ‪ " :‬ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ‬
‫ﻷﺧﺸﺎﻛﻢ ﷲ ﻭﺃﺗﻘﺎﻛﻢ ﻟﻪ‪ ،‬ﻭﻟﻜﲏ ﺃﺻﻮﻡ ﻭﺃﻓﻄﺮ‪ ،‬ﻭﺃﺻﻠﻲ ﻭﺃﺭﻗﺪ‪ ،‬ﻭﺃﺗﺰﻭﺝ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﻤﻦ‬
‫ﺭﻏﺐ ﻋﻦ ﺳﻨﱵ ﻓﻠﻴﺲ ﻣﲏ { ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻫﺬﺍ ﻟﻔﻈﻪ )‪ (7‬ﻭﻣﺴﻠﻢ‪ ،‬ﻭﻟﻔﻈﻪ‪ :‬ﻋﻦ ﺃﻧﺲ‪:‬‬

‫} ﺃﻥ ﻧﻔﺮﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ r‬ﺳﺄﻟﻮﺍ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﻋﻤﻠﻪ ﰲ ﺍﻟﺴﺮ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﻻ ﺃﺗﺰﻭﺝ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﺁﻛﻞ ﺍﻟﻠﺤﻢ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﺃﻧﺎﻡ ﻋﻠﻰ ﻓﺮﺍﺵ )‪. (8‬‬
‫ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ ﻓﻘﺎﻝ‪ " :‬ﻣﺎ ﺑﺎﻝ ﺃﻗﻮﺍﻡ ﻗﺎﻟﻮﺍ ﻛﺬﺍ ﻭﻛﺬﺍ )‪ (9‬؟ ﻟﻜﲏ ﺃﺻﻠﻲ ﻭﺃﻧﺎﻡ‪ ،‬ﻭﺃﺻﻮﻡ‬
‫ﻭﺃﻓﻄﺮ‪ ،‬ﻭﺃﺗﺰﻭﺝ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﻤﻦ ﺭﻏﺐ ﻋﻦ ﺳﻨﱵ ﻓﻠﻴﺲ ﻣﲏ { )‪. (10‬‬

‫)‪ (1‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻋﻦ ﻋﺒﺎﺩﺗﻪ ‪ ،‬ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﻋﺒﺎﺩﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻠﻤﺎ ﺃﺧﱪﻭﺍ ‪‬ﺎ ‪ .‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺪ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﺣﺪﳘﺎ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻗﺎﻝ ﺍﻵﺧﺮ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﺍﻟﺬﻳﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (7‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٥٠٦٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪(١٠٤ / ٩) ،‬‬
‫‪.‬‬
‫)‪ (8‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻋﻠﻰ ﻓﺮﺍﺷﻲ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺮﺵ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻛﺬﺍ ‪.‬‬
‫)‪ (10‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻨﻜﺎﺡ ﳌﻦ ﺗﺎﻗﺖ ﻧﻔﺴﻪ ﺇﻟﻴﻪ ‪ . .‬ﺇﱁ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (١٤٠١‬‬
‫)‪. (١٠٢٠ / ٢‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺍﻓﻘﺔ ﳍﺬﺍ ﻛﺜﲑﺓ ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺳﻨﺘﻪ ﺍﻟﱵ ﻫﻲ ﺍﻻﻗﺘﺼﺎﺩ‪ :‬ﰲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﰲ ﺗﺮﻙ‬
‫ﺍﻟﺸﻬﻮﺍﺕ؛ ﺧﲑ ﻣﻦ ﺭﻫﺒﺎﻧﻴﺔ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺍﻟﱵ ﻫﻲ‪ :‬ﺗﺮﻙ ﻋﺎﻣﺔ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﻭﻏﲑﻩ‪،‬‬
‫ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺻﻮﻣﺎ ﻭﺻﻼﺓ‪.‬‬
‫ﻭﻗﺪ ﺧﺎﻟﻒ ﻫﺬﺍ ‪ -‬ﺑﺎﻟﺘﺄﻭﻳﻞ ﻭﻟﻌﺪﻡ ﺍﻟﻌﻠﻢ ‪ -‬ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺎ‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻋﻦ ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪ (1‬ﻋﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪ (2‬ﻋﻦ‬
‫ﺃﰊ ﺃﻣﺎﻣﺔ‪ } :‬ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺋﺬﻥ ﱄ ﺑﺎﻟﺴﻴﺎﺣﺔ )‪ (3‬ﻗﺎﻝ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﺇﻥ‬

‫ﺳﻴﺎﺣﺘﻬﻢ ﺍﳉﻬﺎﺩ ﰲ‬ ‫)‪(5‬‬

‫ﻓﺄﺧﱪ ﺍﻟﻨﱯ ‪ r‬ﺑﺄﻥ ﺃﻣﺘﻪ‬ ‫)‪(4‬‬
‫ﺳﻴﺎﺣﺔ ﺃﻣﱵ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ {‬
‫ﺳﺒﻴﻞ ﺍﷲ‪.‬‬
‫ﺃﻭ } ﺍﻟﺴﺎﺋﺤﻮﻥ ﻫﻢ‬ ‫)‪(6‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ‪ } :‬ﺇﻥ ﺍﻟﺴﻴﺎﺣﺔ ﻫﻲ ﺍﻟﺼﻴﺎﻡ {‬

‫)‪ (1‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ :‬ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻟﻜﻨﻪ ﰲ ﺃﰊ ﺩﺍﻭﺩ )‪ : (١٢ / ٣‬ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﻓﻘﺪ ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﻭﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺎﺭﺙ ﻫﻮ ‪ :‬ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺍﳊﻀﺮﻣﻲ ‪ ،‬ﺃﺑﻮ ﻭﻫﺐ ‪،‬‬
‫ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻢ ﺃﺻﺤﺎﺏ ﻣﻜﺤﻮﻝ ﻭﺃﻓﻘﻬﻬﻢ ‪ ،‬ﻭﺭﻣﻲ ﺑﺎﻟﻘﺪﺭ ‪ ،‬ﻭﺧﻠﻂ ﰲ‬
‫ﺁﺧﺮ ﺃﻣﺮﻩ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٣٦‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٧٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ )‪ ، (١٧٨ ، ١٧٧ / ٨‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٣١٨‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺍﻟﺸﺎﻣﻲ ‪ ،‬ﻣﻮﱃ ﺁﻝ ﺃﰊ ﺑﻦ ﺣﺮﺏ ﺍﻷﻣﻮﻱ ‪ ،‬ﻭﺛﻘﻪ ﺑﻌﺾ ﺍﻷﺋﻤﺔ‬
‫‪ ،‬ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﺁﺧﺮﻭﻥ ‪ ،‬ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ‪ :‬ﺃﻧﻪ ﺻﺪﻭﻕ ﺛﻘﺔ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻧﻪ ﻛﺜﲑ ﺍﻹﺭﺳﺎﻝ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١١٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٢٤ -٣٢٢ / ٨‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٥٨١‬ﻕ ‪.‬‬
‫)‪ (3‬ﻛﺬﺍ ‪) :‬ﺑﺎﻟﺴﻴﺎﺣﺔ( ﰲ ﻛﻞ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ .‬ﺃﻣﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﺃﰊ ﺩﺍﻭﺩ ‪ :‬ﰲ ﺍﻟﺴﻴﺎﺣﺔ ‪.‬‬
‫)‪ (4‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺴﻴﺎﺣﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (١٢ / ٣) ، (٢٤٨٦‬ﻭﺃﺧﺮﺟﻪ‬
‫ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٧٣ / ٢‬ﻭﻗﺎﻝ ‪ :‬ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ ‪.‬‬
‫)‪ (5‬ﺃﻣﺘﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺳﺌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﺴﺎﺋﺤﲔ ﻓﻘﺎﻝ‬
‫‪ " :‬ﻫﻢ ﺍﻟﺼﺎﺋﻤﻮﻥ " ‪ .‬ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺃﻳﻀﺎ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ " ﺍﻟﺴﺎﺋﺤﻮﻥ ﻫﻢ‬
‫ﺍﻟﺼﺎﺋﻤﻮﻥ " ‪ .‬ﻛﻤﺎ ﺃﻭﺭﺩ ﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﻛﺎﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻭﳎﺎﻫﺪ‬
‫ﻭﺍﻟﻀﺤﺎﻙ ﻭﺍﳊﺴﻦ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ )‪ ، (٢٩ ، ٢٨ / ١١‬ﻋﻨﺪ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪" :‬‬
‫ﺍﻟﺘﺎﺋﺒﻮﻥ ﺍﻟﻌﺎﺑﺪﻭﻥ " ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ١١٢‬‬

‫‪٢٦٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻦ‬ ‫)‪(3‬‬
‫ﺃﻭ ﳓﻮ ﺫﻟﻚ )‪ . (2‬ﻭﺫﻟﻚ ﺗﻔﺴﲑ ﳌﺎ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ‬ ‫)‪(1‬‬
‫ﺍﻟﺼﺎﺋﻤﻮﻥ {‬

‫ﻗﻮﻟﻪ‪ . (4) { šcqßsÍ´¯»¡¡9$# } :‬ﻭﻗﻮﻟﻪ } ™‪. (5) { ;M»ysÍ´¯»y‬‬

‫)‪(6‬‬
‫ﻣﻘﺼﺪ ﻣﻌﲔ ﻓﻠﻴﺴﺖ ﻣﻦ ﻋﻤﻞ ﻫﺬﻩ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﱵ ﻫﻲ ﺍﳋﺮﻭﺝ ﰲ ﺍﻟﱪﻳﺔ ﻟﻐﲑ‬
‫ﺍﻷﻣﺔ‪ .‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ " :‬ﻟﻴﺴﺖ ﺍﻟﺴﻴﺎﺣﺔ ﻣﻦ ﺍﻹﺳﻼﻡ ﰲ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻣﻦ ﻓﻌﻞ ﺍﻟﻨﺒﻴﲔ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻣﺘﺄﻭﻟﲔ‬ ‫ﻣﻊ ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﻗﺪ ﺳﺎﺣﻮﺍ ﺍﻟﺴﻴﺎﺣﺔ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ‬ ‫ﻭﻻ ﺍﻟﺼﺎﳊﲔ "‬
‫}ﻻ‬ ‫)‪(9‬‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻏﲑ ﻋﺎﳌﲔ ﺑﺎﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ﺍﻟﱵ ﻗﻴﻞ ﻓﻴﻬﺎ‬

‫ﺭﻫﺒﺎﻧﻴﺔ ﰲ ﺍﻹﺳﻼﻡ { )‪. (10‬‬

‫)‪(11‬‬
‫ﺍﻟﻴﻬﻮﺩ ﻓﻴﻤﺎ ﺃﺻﺎ‪‬ﻢ ﻣﻦ‬ ‫ﻭﺍﻟﻐﺮﺽ ﻫﻨﺎ‪ :‬ﺑﻴﺎﻥ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﳊﻨﻴﻔﻴﺔ‪ :‬ﻣﻦ ﳐﺎﻟﻔﺔ‬
‫ﺍﻟﻘﺴﻮﺓ ﻋﻦ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻭﻋﻤﺎ ﺃﻧﺰﻝ )‪ (12‬ﻭﳐﺎﻟﻔﺔ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻴﻤﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﺑﺘﻠﻲ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﻣﻨﺎ ﺇﱃ ﻋﻠﻢ ﺃﻭ ﺩﻳﻦ ﺑﻨﺼﻴﺐ ﻣﻦ ﻫﺬﺍ‪ ،‬ﺃﻭ ﻣﻦ ﻫﺬﺍ )‪. (13‬‬
‫)‪(15‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ )‪ (14‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻏﺪﺍﺓ‬

‫)‪ (1‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬

‫)‪ (2‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﻟﻘﺮﺁﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١١٢‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﺑﻐﲑ ‪.‬‬
‫)‪ (7‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪. (١٧٦ / ٢‬‬
‫)‪ (8‬ﻭﻫﻲ ﻛﻤﺎ ﻓﺴﺮﻫﺎ ﺍﳌﺆﻟﻒ ‪ :‬ﺍﳋﺮﻭﺝ ﰲ ﺍﻟﱪﻳﺔ ﻟﻐﲑ ﻣﻘﺼﺪ ﻣﻌﲔ ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺮﻫﱭ ﻭﺍﻟﺘﺼﻮﻑ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﺪﺭﺍﻭﻳﺶ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (10‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ )ﺹ ‪. (١٨٠‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﳌﺨﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺍﳍﺪﻯ ﺍﻟﺬﻱ ﺑﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ‪ .‬ﻭﻫﻮ ﺗﻔﺴﲑ ﻟﻠﻜﻠﻤﺔ ‪ ،‬ﺍﻷَﻭ‪‬ﱃ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳊﺎﺷﻴﺔ ‪.‬‬
‫)‪ (13‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﺃﻳﻀﺎ ‪ :‬ﻓﻔﻴﻬﻢ ﺷﺒﻬﺔ ‪‬ﺆﻻﺀ ﻭﻫﺆﻻﺀ ‪.‬‬
‫)‪ (14‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺝ ﺩ ﻁ( ‪.‬‬
‫)‪ (15‬ﰲ )ﺃ( ‪ :‬ﻏﺪﺍ ‪ ،‬ﻭﻟﻌﻞ ﺍﳍﺎﺀ ﺳﻘﻄﺖ ﺳﻬﻮﺍ ‪.‬‬

‫‪٢٧٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻌﻘﺒﺔ ﻭﻫﻮ ﻋﻠﻰ ﻧﺎﻗﺘﻪ‪ } :‬ﺍﻟﻘﻂ ﱄ ﺣﺼﻰ { )‪ (1‬ﻓﻠﻘﻄﺖ ﻟﻪ ﺳﺒﻊ ﺣﺼﻴﺎﺕ‪ ،‬ﻣﻦ )‪ (2‬ﺣﺼﻰ‬

‫ﺍﳋﺬﻑ‪ ،‬ﻓﺠﻌﻞ ﻳﻨﻔﻀﻬﻦ ﰲ ﻛﻔﻪ ﻭﻳﻘﻮﻝ‪ } :‬ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻓﺎﺭﻣﻮﺍ { )‪ ، (3‬ﰒ ﻗﺎﻝ‪ } :‬ﺃﻳﻬﺎ‬

‫ﺍﻟﻨﺎﺱ ﺇﻳﺎﻛﻢ ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ { )‪ ، (4‬ﺭﻭﺍﻩ ﺃﲪﺪ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (5‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﺃﰊ ﲨﻴﻠﺔ )‪ (6‬ﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﺣﺼﲔ )‪ (7‬ﻋﻦ ﺃﰊ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﻋﻨﻪ )‪ (8‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ‪.‬‬
‫ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ { ﻋﺎﻡ ﰲ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻠﻮ‪ ،‬ﰲ ﺍﻻﻋﺘﻘﺎﺩ‬ ‫)‪(9‬‬
‫ﻭﻗﻮﻟﻪ‪ } :‬ﺇﻳﺎﻛﻢ‬
‫ﻭﺍﻷﻋﻤﺎﻝ‪.‬‬
‫)‪(10‬‬
‫ﺃﻭ ﺫﻣﻪ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﺤﻖ‪ ،‬ﻭﳓﻮ‬ ‫ﻭﺍﻟﻐﻠﻮ‪ :‬ﳎﺎﻭﺯﺓ ﺍﳊﺪ ﺑﺄﻥ ﻳﺰﺍﺩ ﺍﻟﺸﻲﺀ ﰲ ﲪﺪﻩ‬
‫ﺫﻟﻚ‪.‬‬

‫)‪ (1‬ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ )‪ ، (٣٠٥٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻨﺎﺳﻚ )‪ ، (٣٠٢٩‬ﺃﲪﺪ )‪. (٢١٥/١‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺜﻞ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﻣﺎ ﻭﺭﺩ ﰲ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ﻭﻫﻲ ‪) :‬ﻣﻦ( ﰲ ﺭﻭﺍﻳﺔ ﻷﲪﺪ ‪ ،‬ﻭ )ﻫﻦ( ﰲ ﺃﲪﺪ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬
‫)‪ (3‬ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ )‪ ، (٣٠٥٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻨﺎﺳﻚ )‪ ، (٣٠٢٩‬ﺃﲪﺪ )‪. (٢١٥/١‬‬
‫)‪ (4‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻨﺎﺳﻚ )‪ ، (٣٠٢٩‬ﺃﲪﺪ )‪. (٢١٥/١‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٢١٥ / ١‬ﻭ )‪ (٣٤٧‬ﰲ ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ‪ .‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ‪،‬‬
‫ﺑﺎﺏ ﻗﺪﺭ ﺣﺼﻰ ﺍﻟﺮﻣﻲ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٠٠٨ / ٢) ، (٣٠٢٩‬؛ ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ‪ ،‬ﺑﺎﺏ‬
‫ﺍﻟﺘﻘﺎﻁ ﺍﳊﺼﻰ )‪. (٢٦٨ / ٥‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﻮﻑ ﺑﻦ ﺃﰊ ﲨﻴﻠﺔ ﺍﻷﻋﺮﺍﰊ ﺍﻟﻌﺒﺪﻱ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﺭﻣﻲ ﺑﺎﻟﻘﺪﺭ‬
‫ﻭﺍﻟﺘﺸﻴﻊ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٧‬ﻫـ( ﻭﻋﻤﺮﻩ ﺳﺖ ﻭﲦﺎﻧﻮﻥ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻛﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٨٩ / ٢‬ﺗﺮﲨﺔ )‪ (٧٩٣‬ﻉ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺯﻳﺎﺩ ﺑﻦ ﺍﳊﺼﲔ ﺑﻦ ﻗﻴﺲ ﺍﳊﻨﻈﻠﻲ ‪ ،‬ﺃﻭ ﺍﻟﺮﻳﺎﺣﻲ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺧﺰﳝﺔ ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‬
‫‪ " :‬ﺛﻘﺔ ﻳﺮﺳﻞ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ " ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺃﲪﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪١‬‬
‫‪) ، (٢٦٧ /‬ﺕ ‪. (١٠١‬‬
‫)‪ (8‬ﻳﻌﲏ ﺍﺑﻦ ﻋﺒﺎﺱ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻭﺇﻳﺎﻛﻢ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺰﺍﺩ ﰲ ﲪﺪ ﺍﻟﺸﻲﺀ ‪.‬‬

‫‪٢٧١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻛﺜﺮ ﻏﻠﻮﺍ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻷﻋﻤﺎﻝ )‪ (1‬ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﻭﺇﻳﺎﻫﻢ ‪‬ﻰ ﺍﷲ‬
‫ﻋﻦ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪. (2) { öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ } :‬‬
‫ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ‪ :‬ﺭﻣﻲ ﺍﳉﻤﺎﺭ‪ ،‬ﻭﻫﻮ ﺩﺍﺧﻞ ﻓﻴﻪ‪ ،‬ﻓﺎﻟﻐﻠﻮ ﻓﻴﻪ‪ :‬ﻣﺜﻞ ﺍﻟﺮﻣﻲ‬
‫ﺑﺎﳊﺠﺎﺭﺓ )‪ (3‬ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺃﺑﻠﻎ ﻣﻦ ﺍﳊﺼﻰ ﺍﻟﺼﻐﺎﺭ )‪. (4‬‬
‫ﰒ ﻋﻠﻞ ﺫﻟﻚ‪ :‬ﺑﺄﻥ ﻣﺎ ﺃﻫﻠﻚ ﻣﻦ )‪ (5‬ﻗﺒﻠﻨﺎ ﺇﻻ )‪ (6‬ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﺗﺮﺍﻩ ﰲ ﺍﻟﻨﺼﺎﺭﻯ‪،‬‬
‫ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ‪ :‬ﺃﻥ ﳎﺎﻧﺒﺔ ﻫﺪﻳﻬﻢ ﻣﻄﻠﻘﺎ ﺃﺑﻌﺪ ﻋﻦ )‪ (7‬ﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ﺑﻪ ﻫﻠﻜﻮﺍ‪ ،‬ﻭﺃﻥ ﺍﳌﺸﺎﺭﻙ‬
‫ﳍﻢ ﰲ ﺑﻌﺾ ﻫﺪﻳﻬﻢ‪ ،‬ﳜﺎﻑ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺎﻟﻜﺎ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ‪ r‬ﺣﺬﺭﻧﺎ ﻣﻦ ﻣﺸﺎ‪‬ﺔ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﰲ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻔﺮﻗﻮﻥ ﰲ ﺍﳊﺪﻭﺩ ﺑﲔ‬
‫)‪(8‬‬
‫ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺫﻭﻱ‬ ‫ﺍﻷﺷﺮﺍﻑ ﻭﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﻳﺴﻮﻯ‬
‫ﺍﻟﺮﺃﻱ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻗﺪ ﻳﻈﻦ ﺃﻥ ﺇﻋﻔﺎﺀ ﺍﻟﺮﺅﺳﺎﺀ ﺃﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﺳﺔ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﰲ ﺷﺄﻥ ﺍﳌﺨﺰﻭﻣﻴﺔ ﺍﻟﱵ ﺳﺮﻗﺖ )‪ (9‬ﳌﺎ ﻛﻠﻢ‬
‫ﺃﺳﺎﻣﺔ )‪ ................ (10‬ﻓﻴﻬﺎ )‪ (1‬ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻳﺎ ﺃﺳﺎﻣﺔ ﺃﺗﺸﻔﻊ ﰲ ﺣﺪ ﻣﻦ‬

‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﻤﻞ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٧١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺜﻞ ﺭﻣﻲ ﺍﳊﺠﺎﺭﺓ ﺍﻟﻜﺒﺎﺭ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﺑﺎﻟﻎ ﰲ ﺍﳊﺼﻰ ﺍﻟﺼﻐﺎﺭ ‪ .‬ﻭﺑﻪ ﻳﺘﻐﲑ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻛﺎﻥ ‪.‬‬
‫)‪ (6‬ﺇﻻ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻣﻦ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻧﺴﻮﻱ ‪.‬‬
‫)‪ (9‬ﻭﻫﻲ ‪ :‬ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻷﺳﻮﺩ ﺑﻦ ﻋﺒﺪ ﺍﻷﺳﺪ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺃﻡ ﻋﻤﺮﻭ ﺑﻨﺖ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻷﺳﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬
‫)‪. (٨٨ / ١٢‬‬
‫)‪ (10‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﺍﻟﻜﻠﱯ ‪ ،‬ﺣِﺐ‪ ‬ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺍﺑﻦ‬
‫ﺣﺒﻪ ‪ ،‬ﻭﻟﺪ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺃﹶﻣ‪‬ﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺟﻴﺶ ﻋﻈﻴﻢ ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻧﻔﺬﻩ ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻭﻛﺎﻥ ﺃﺳﺎﻣﺔ ﳑﻦ ﺍﻋﺘﺰﻝ ﺍﻟﻔﺘﻨﺔ ﺑﻌﺪ ﻣﻘﺘﻞ ﻋﺜﻤﺎﻥ ‪ .‬ﺗﻮﰲ ﰲ ﺧﻼﻓﺔ‬
‫ﻣﻌﺎﻭﻳﺔ ﺳﻨﺔ )‪ . (٥٤‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣١ / ١‬ﺕ ‪. (٨٩‬‬

‫‪٢٧٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺪﻭﺩ ﺍﷲ ؟ ! ﺇﳕﺎ ﻫﻠﻚ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ‪ :‬ﺇﺫﺍ ﺳﺮﻕ ﻓﻴﻬﻢ ﺍﻟﺸﺮﻳﻒ ﺗﺮﻛﻮﻩ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺳﺮﻕ ﻓﻴﻬﻢ ﺍﻟﻀﻌﻴﻒ ﺃﻗﺎﻣﻮﺍ ﻋﻠﻴﻪ ﺍﳊﺪ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺃﻥ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﺳﺮﻗﺖ‬
‫ﻟﻘﻄﻌﺖ ﻳﺪﻫﺎ { )‪. (3) (2‬‬
‫ﻭﻛﺎﻥ ﺑﻨﻮ ﳎﺰﻭﻡ ﻣﻦ ﺃﺷﺮﻑ )‪ (4‬ﺑﻄﻮﻥ ﻗﺮﻳﺶ‪ ،‬ﻭﺍﺷﺘﺪ ﻋﻠﻴﻬﻢ ﺃﻥ ﺗﻘﻄﻊ ﻳﺪ ﺍﻣﺮﺃﺓ ﻣﻨﻬﻢ‪،‬‬
‫ﻓﺒﲔ ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻫﻼﻙ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﰲ ﲣﺼﻴﺺ ﺭﺅﺳﺎﺀ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻔﻮ ﻋﻦ‬
‫ﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﻭﺃﺧﱪ ﺃﻥ ﻓﺎﻃﻤﺔ ﺍﺑﻨﺘﻪ ‪ -‬ﺍﻟﱵ ﻫﻲ ﺃﺷﺮﻑ ﺍﻟﻨﺴﺎﺀ ‪ -‬ﻟﻮ ﺳﺮﻗﺖ‪ ،‬ﻭﻗﺪ ﺃﻋﺎﺫﻫﺎ ﺍﷲ‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻘﻄﻊ ﻳﺪﻫﺎ؛ ﻟﻴﺒﲔ‪ :‬ﺃﻥ ﻭﺟﻮﺏ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻌﻤﻴﻢ ﰲ ﺍﳊﺪﻭﺩ‪ ،‬ﻻ ﻳﺴﺘﺜﲎ ﻣﻨﻪ‬
‫ﺑﻨﺖ )‪ (5‬ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺑﻨﺖ ﻏﲑﻩ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻣﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮﺓ )‪ (7) (6‬ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﻗﺎﻝ‪:‬‬
‫} ﻣﺮ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﺑﻴﻬﻮﺩﻱ‪ ،‬ﳏﻤﻢ ﳎﻠﻮﺩ‪ ،‬ﻓﺪﻋﺎﻫﻢ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻫﻜﺬﺍ ﲡﺪﻭﻥ ﺣﺪ ﺍﻟﺰﺍﱐ ﰲ‬
‫ﻛﺘﺎﺑﻜﻢ ؟ " ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ .‬ﻓﺪﻋﺎ ﺭﺟﻼ ﻣﻦ ﻋﻠﻤﺎﺋﻬﻢ ﻗﺎﻝ‪ " :‬ﺃﻧﺸﺪﻙ ﺑﺎﷲ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻋﻠﻰ ﻣﻮﺳﻰ‪ ،‬ﺃﻫﻜﺬﺍ ﲡﺪﻭﻥ ﺣﺪ ﺍﻟﺰﺍﱐ ﰲ ﻛﺘﺎﺑﻜﻢ ؟ " ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻭﻟﻮﻻ ﺃﻧﻚ ﻧﺸﺪﺗﲏ ‪‬ﺬﺍ ﱂ‬
‫ﺃﺧﱪﻙ‪ ،‬ﳒﺪﻩ‪ :‬ﺍﻟﺮﺟﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺜﺮ ﰲ ﺃﺷﺮﺍﻓﻨﺎ‪ ،‬ﻓﻜﻨﺎ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺍﻟﺸﺮﻳﻒ ﺗﺮﻛﻨﺎﻩ‪ ،‬ﻭﺇﺫﺍ ﺃﺧﺬﻧﺎ‬

‫)‪ (1‬ﻓﻴﻬﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (٣٢٨٨‬ﻣﺴﻠﻢ ﺍﳊﺪﻭﺩ )‪ ، (١٦٨٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﺪﻭﺩ )‪ ، (١٤٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻄﻊ‬
‫ﺍﻟﺴﺎﺭﻕ )‪ ، (٤٩٠٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳊﺪﻭﺩ )‪ ، (٤٣٧٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳊﺪﻭﺩ )‪ ، (٢٥٤٧‬ﺃﲪﺪ )‪ ، (١٦٢/٦‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﳊﺪﻭﺩ )‪. (٢٣٠٢‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ ‪ ،‬ﺑﺎﺏ ﺭﻗﻢ )‪ ، (٥٤‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٣٤٧٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٥١٣ / ٦‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ ‪ ،‬ﺑﺎﺏ ﻗﻄﻊ ﺍﻟﺴﺎﺭﻕ ﺍﻟﺸﺮﻳﻒ ﻭﻏﲑﻩ‬
‫‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (١٣١٥ / ٣) ، (١٦٨٨‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺃﺷﺮﺍﻑ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮﺓ ﺍﳍﻤﺪﺍﱐ ﺍﳋﺎﺭﰲ ﺍﻟﻜﻮﰲ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻭﺍﻟﻌﺠﻠﻲ ﻭﺍﺑﻦ ﺳﻌﺪ ‪،‬‬
‫ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٠٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٢٥ ، ٢٤ / ٦‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٣٥‬ﻉ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲰﺮﺓ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.‬‬

‫‪٢٧٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻋﻠﻰ ﺷﻲﺀ ﻧﻘﻴﻤﻪ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻒ‬ ‫ﺍﻟﻀﻌﻴﻒ ﺃﻗﻤﻨﺎ ﻋﻠﻴﻪ ﺍﳊﺪ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﺗﻌﺎﻟﻮﺍ ﻓﻠﻨﺠﺘﻤﻊ‬
‫)‪(2‬‬
‫ﺍﻟﺮﺟﻢ ﻓﻘﺎﻝ ‪ " r‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻭﻝ ﻣﻦ ﺃﺣﻴﺎ‬ ‫ﻭﺍﻟﻮﺿﻴﻊ‪ ،‬ﻓﺠﻌﻠﻨﺎ ﺍﻟﺘﺤﻤﻴﻢ ﻭﺍﳉﻠﺪ ﻣﻜﺎﻥ‬
‫* ‪y7Râ“øts† Ÿw ãAqß™§•9$# $yg•ƒr'¯»tƒ‬‬ ‫ﺃﻣﺎﺗﻮﻩ { ﻓﺄﻣﺮ ﺑﻪ ﻓﺮﺟﻢ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪} U‬‬ ‫)‪(3‬‬
‫ﺃﻣﺮﻙ‪ ،‬ﺇﺫ‬

‫‪ (4) { Ì•øÿä3ø9$# ’Îû tbqããÌ•»|¡ç„ šúïÏ%©!$#‬ﺇﱃ ﻗﻮﻟﻪ )‪. (6) { çnrä‹ã‚sù #x‹»yd óOçF•Ï?ré& ÷bÎ) } (5‬‬
‫)‪(7‬‬
‫ﻭﺍﳉﻠﺪ ﻓﺨﺬﻭﻩ‪ ،‬ﻭﺇﻥ ﺃﻓﺘﺎﻛﻢ ﺑﺎﻟﺮﺟﻢ‬ ‫ﻳﻘﻮﻝ‪ :‬ﺍﺋﺘﻮﺍ ﳏﻤﺪﺍ ﻓﺈﻥ ﺃﻣﺮﻛﻢ ﺑﺎﻟﺘﺤﻤﻴﻢ‬
‫‪`tBur ÇÍÍÈ tbrã•Ïÿ»s3ø9$# ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Oä3øts† óO©9 `tBur‬‬ ‫ﻓﺎﺣﺬﺭﻭﺍ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫‪ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur ÇÍÎÈ tbqßJÎ=»©à9$# ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9‬‬

‫‪ (8) { ÇÍÐÈ šcqà)Å¡»xÿø9$#‬ﰲ ﺍﻟﻜﻔﺎﺭ ﻛﻠﻬﺎ " )‪. (9‬‬

‫)‪(10‬‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ‬ ‫ﻭﺃﻳﻀﺎ ﻣﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺠﻠﻲ‬
‫ﻣﻨﻜﻢ‬ ‫)‪(11‬‬
‫ﺍﻟﻨﱯ ‪ r‬ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﲞﻤﺲ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪ } :‬ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﱄ‬
‫ﺧﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺍﲣﺬﱐ ﺧﻠﻴﻼ‪ ،‬ﻛﻤﺎ ﺍﲣﺬ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ‪ ،‬ﻭﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﺍ ﻣﻦ ﺃﻣﱵ ﺧﻠﻴﻼ‬
‫ﻻﲣﺬﺕ ﺃﺑﺎ ﺑﻜﺮ ﺧﻠﻴﻼ‪ ،‬ﺃﻻ ﻭﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺻﺎﳊﻴﻬﻢ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻓﻠﻨﺠﻤﻊ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺮﺟﻢ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﺇﺫﺍ ﺃﻣﺎﺗﻮﻩ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٤١ :‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺳﺮﺩ ﺍﻵﻳﺔ ‪ .‬ﻟﻜﻨﻪ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٤١‬‬
‫)‪ (7‬ﺍﻟﺘﺤﻤﻴﻢ ﻫﻮ ‪ :‬ﺗﺴﻮﻳﺪ ﺍﻟﻮﺟﻪ ﺑﺎﻟﻔﺤﻢ ﻭﳓﻮﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺡ ﻡ ﻡ( ‪) ،‬ﺹ ‪. (١٥٧‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٧‬‬
‫)‪ (9‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ ‪ ،‬ﺑﺎﺏ ﺭﺟﻢ ﺍﻟﻴﻬﻮﺩ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﰲ ﺍﻟﺰﱏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٣٢٧ / ٣) ، (١٧٠٠‬‬
‫‪ ،‬ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﺭﻗﺎﻡ )‪ (٦٨٤١) ، (٦٨١٩‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺒﺠﻠﻲ ‪ ،‬ﻟﻪ ﺻﺤﺒﺔ ﻟﻴﺴﺖ ﺑﺎﻟﻘﺪﳝﺔ ‪ ،‬ﺳﻜﻦ ﺍﻟﻜﻮﻓﺔ ﰒ ﺍﻟﺒﺼﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ‬
‫ﺍﻟﻐﺎﺑﺔ )‪. (٣٠٥ ، ٣٠٤ / ١‬‬
‫)‪ (11‬ﱄ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٢٧٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺴﺎﺟﺪ‪ ،‬ﺃﻻ ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﺇﱐ )‪ (1‬ﺃ‪‬ﺎﻛﻢ ﻋﻦ ﺫﻟﻚ { )‪. (2‬‬

‫)‪(3‬‬
‫ﻭﺍﻟﺼﺎﳊﲔ ﻣﺴﺎﺟﺪ‬ ‫ﻭﺻﻒ ‪ r‬ﺃﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺒﻠﻨﺎ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﻋﻘﹼﺐ )‪ (4‬ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺑﺎﻷﻣﺮ ﲝﺮﻑ ﺍﻟﻔﺎﺀ‪ ،‬ﺃﻥ ﻻ ﻳﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﻗﺎﻝ ﺇﻧﻪ ‪r‬‬
‫)‪(6‬‬
‫ﻳﻨﻬﺎﻧﺎ )‪ (5‬ﻋﻦ ﺫﻟﻚ‪ .‬ﻓﻔﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﲣﺎﺫ ﻣﻦ ﻗﺒﻠﻨﺎ ﺳﺒﺐ ﻟﻨﻬﻴﻨﺎ؛ ﺇﻣﺎ ﻣﻈﻬﺮ ﻟﻠﻨﻬﻲ‪ ،‬ﻭﺇﻣﺎ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻋﻨﻬﺎ‪،‬‬ ‫ﻭﻋﻼﻣﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻳﻨﻬﺎﻧﺎ‬ ‫ﻣﻮﺟﺐ ﻟﻠﻨﻬﻲ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ‪ :‬ﺃﻥ ﺃﻋﻤﺎﳍﻢ ﺩﻻﻟﺔ‬
‫ﺃﻭ ﺃ‪‬ﺎ ﻋﻠﺔ ﻣﻘﺘﻀﻴﺔ ﻟﻠﻨﻬﻲ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ‪ :‬ﻳﻌﻠﻢ ﺃﻥ ﳐﺎﻟﻔﺘﻬﻢ ﺃﻣﺮ ﻣﻄﻠﻮﺏ ﻟﻠﺸﺎﺭﻉ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬
‫ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺑﻠﻌﻨﺔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﺴﺘﻔﻴﺾ ﻋﻨﻪ ‪ r‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﻴﻬﻮﺩ )‪ (9‬؛ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬ ﻢ‬

‫ﻣﺴﺎﺟﺪ { )‪. (10‬‬

‫ﳌﺴﻠﻢ‪ } :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ‬ ‫)‪(11‬‬

‫ﻭﰲ ﻟﻔﻆ‬

‫)‪ (1‬ﰲ )ﺏ ﻁ( ‪ :‬ﻓﺈﱐ ‪.‬‬

‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪١) ،(٥٣٢‬‬
‫‪. (٣٧٨ -٣٧٧ /‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺃﻧﺒﻴﺎﺋﻬﻢ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻋﺪﻯ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺎﻧﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﺃﻭ ﻣﻮﺟﺐ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﺩﺍﻟﺔ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﺎﻧﺎ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﺧﻼﻑ ﻣﺎ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻪ ﻣﻦ ﺭﻭﺍﻳﺔ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﻓﻬﻲ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (10‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٥٥‬ﺍﳊﺪﻳﺚ )‪ (٤٣٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٥٣٢ / ١‬؛ ﻭﺻﺤﻴﺢ‬
‫ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ، . .‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٥٣٠‬‬
‫)‪. (٣٧٦ / ١‬‬
‫)‪ (11‬ﰲ )ﺏ( ‪ :‬ﻭﰲ ﻟﻔﻆ ﻣﺴﻠﻢ ‪.‬‬

‫‪٢٧٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺴﺎﺟﺪ { )‪. (2) (1‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ )‪ (3‬ﻗﺎﻻ‪ " :‬ﳌﺎ ﻧﺰﻝ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻃﻔﻖ ﻳﻄﺮﺡ‬
‫ﲬﻴﺼﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ ﻓﺈﺫﺍ ﺍﻏﺘﻢ ‪‬ﺎ ﻛﺸﻔﻬﺎ ﻋﻦ ﻭﺟﻬﻪ ﻓﻘﺎﻝ ﻭﻫﻮ ﻛﺬﻟﻚ‪ } :‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ‬

‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ؛ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ (4‬ﳛﺬﺭ ﻣﺎ ﺻﻨﻌﻮﺍ " )‪. (5‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻳﻀﺎ ﻋﻦ ﻋﺎﺋﺸﺔ‪ " :‬ﺃﻥ ﺃﻡ ﺳﻠﻤﺔ ﻭﺃﻡ ﺣﺒﻴﺒﺔ )‪ (6‬ﺫﻛﺮﺗﺎ ﻟﺮﺳﻮﻝ ﺍﷲ ‪r‬‬
‫)‪(9‬‬ ‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻭﺗﺼﺎﻭﻳﺮ‬ ‫ﻣﻦ ﺣﺴﻨﻬﺎ‬ ‫ﺑﺄﺭﺽ ﺍﳊﺒﺸﺔ‪ ،‬ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﻣﺎﺭﻳﺔ‪ .‬ﻭﺫﻛﺮﺗﺎ‬ ‫ﻛﻨﻴﺴﺔ ﺭﺃﻳﻨﻬﺎ‬
‫ﻓﻴﻬﺎ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺃﻭﻟﺌﻚ ﻗﻮﻡ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ‪ ،‬ﺃﻭ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﺑﻨﻮﺍ‬

‫ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪﺍ‪ ،‬ﻭﺻﻮﺭﻭﺍ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺼﻮﺭ )‪ (10‬ﺃﻭﻟﺌﻚ ﺷﺮﺍﺭ ﺍﳋﻠﻖ ﻋﻨﺪ ﺍﷲ ‪. (1) { U‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٣٢٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ‬
‫)‪ ، (١٢١/٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ )‪/ ١) ، (٥٣٠‬‬
‫‪. (٣٧٧‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٥‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ )‪، (١٤٦/٦‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٥٥‬ﺍﳊﺪﻳﺚ )‪ (٤٣٦ ، ٤٣٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٥٣٢ / ١‬؛‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ، . .‬ﺍﳊﺪﻳﺚ )‪/ ١) ، (٥٣١‬‬
‫‪. (٣٧٧‬‬
‫)‪ (6‬ﻫﻲ ‪ :‬ﺃﻡ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﺃﻡ ﺣﺒﻴﺒﺔ ‪ ،‬ﻭﺍﲰﻬﺎ ‪ :‬ﺭﻣﻠﺔ ﺑﻨﺖ ﺃﰊ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ‪ ،‬ﺃﺳﻠﻤﺖ ﻗﺪﳝﺎ ﻭﻫﺎﺟﺮﺕ ﺇﱃ ﺍﳊﺒﺸﺔ ‪،‬‬
‫ﻓﻠﻤﺎ ﺗﻨﺼﺮ ﺯﻭﺟﻬﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺟﺤﺶ ﺗﺰﻭﺟﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺗﻮﻓﻴﺖ ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ‬
‫)‪ ٤٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣٠٧ -٣٠٥ / ٤‬ﺕ ‪. (٤٣٢‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺃﺗﺎﻫﺎ ‪ .‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺍﻟﻨﺴﺦ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺫﻛﺮ‪‬ﺎ ﺣﺴﻨﻬﺎ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ( ‪ :‬ﺟﻨﺴﻬﺎ ‪ .‬ﻭﻟﻌﻠﻪ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺍﻟﺼﻮﺭﺓ ‪.‬‬

‫‪٢٧٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ } :‬ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ‪،‬‬

‫ﻭﻗﺎﻝ‬ ‫)‪(3‬‬
‫ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ‬ ‫)‪(2‬‬
‫ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ {‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ " )‪ (4‬ﻭﰲ ﺑﻌﺾ ﻧﺴﺨﻪ‪ " :‬ﺻﺤﻴﺢ " )‪. (5‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ ﻭﺍﻟﻠﻌﻦ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﻗﱪ ﺍﻟﺮﺟﻞ‬
‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺟﻨﺲ‬ ‫ﻭﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳊﺬﺭ ﻣﻦ‬ ‫ﺻﺮﻳﺢ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﻫﺬﺍ‬ ‫ﺍﻟﺼﺎﱀ‬
‫ﺃﻋﻤﺎﳍﻢ‪ ،‬ﺣﻴﺚ ﻻ ﻳﺆﻣﻦ ﰲ ﺳﺎﺋﺮ ﺃﻋﻤﺎﳍﻢ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ )‪ (9‬ﻫﺬﺍ ﺍﳉﻨﺲ‪.‬‬
‫)‪(10‬‬
‫ﰒ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻣﺎ ﻗﺪ ﺍﺑﺘﻠﻲ ﺑﻪ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻣﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻫﻞ ﺗﻨﺒﺶ ﻗﺒﻮﺭ ﻣﺸﺮﻛﻲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻳﺘﺨﺬ ﻣﻜﺎ‪‬ﺎ ﻣﺴﺎﺟﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٤٢٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٥٢٣ / ١‬ﻭﺭﻗﻢ )‪ . (٣٨٧٨ ، ١٣٤١ ، ٤٣٤‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪،‬‬
‫ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٣٧٥ / ١) ، (٥٢٨‬‬
‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٣٢٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٣٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪، (١٥٧٥‬‬
‫ﺃﲪﺪ )‪. (٣٣٧/١‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﰲ ﺯﻳﺎﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ )‪(٥٥٨ / ٣) ، (٣٢٣٦‬؛ ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﺃﺑﻮﺍﺏ‬
‫ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳﺘﺨﺬ ﻋﻠﻰ ﺍﻟﻘﱪ ﻣﺴﺠﺪﺍ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٣٦ / ٢) ، (٣٢٠‬؛ ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬
‫‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺣﺪﻳﺚ )‪ (١٥٧٦ ، ١٥٧٥ ، ١٥٧٤‬؛‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﻆ ﰲ ﺍﲣﺎﺫ ﺍﻟﺴﺮﺝ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ )‪. (٩٥ ، ٩٤ / ٤‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪. (١٣٧ / ٢‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺗﻌﻠﻴﻖ ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺘﺮﻣﺬﻱ )‪ ، (١٣٧ / ٢‬ﺣﻴﺚ ﺃﻓﺎﺩ ﺃﻥ ﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ﺗﺮﻓﻌﻪ‬
‫ﻟﺪﺭﺟﺔ ﺍﻟﺼﺤﻴﺢ ﻟﻐﲑﻩ ‪.‬‬
‫)‪ (6‬ﺍﻟﺼﺎﱀ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﰲ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ‪ ،‬ﻭﺩﻟﻴﻞ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻋﻠﻰ ﺟﻨﺲ ‪ .‬ﻭﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺟﻨﺲ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ( ‪ :‬ﰲ ﻫﺬﺍ ﺍﳉﻨﺲ ‪.‬‬
‫)‪ (10‬ﻣﻦ ﺃﻛﱪ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺩﻫﺖ ﺍﳌﺴﻠﻤﲔ ﰲ ﻋﺼﻮﺭﻫﻢ ﺍﳌﺘﺄﺧﺮﺓ ﺗﺴﺎﻫﻞ ﻓﺮﻳﻖ ﻣﻨﻬﻢ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﻘﺒﺎﺏ ﻋﻠﻰ‬
‫ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﰒ ﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﻠﻴﺔ ‪ ،‬ﻭﻫﻢ ﺍﻵﻥ ﻳﺴﺘﺰﻳﺪﻭﻥ ﻣﻨﻬﺎ ﺭﻏﻢ ﻧﺼﺢ ﺍﻟﻨﺎﺻﺤﲔ ‪ ،‬ﻭﺗﺒﺼﲑ ﺍﳌﺴﺘﺒﺼﺮﻳﻦ‬
‫ﳍﻢ ‪ ،‬ﻭﺃﻧﺖ ﺗﺮﻯ ﺗﻮﺍﻓﺮ ﺍﻟﻨﺼﻮﺹ ﻭﺛﺒﻮ‪‬ﺎ ﰲ ﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻣﺎ ﺍﻫﺘﻢ ﺑﺸﻲﺀ ﰲ ﻣﺮﺽ ﻣﻮﺗﻪ ﻛﺎﻫﺘﻤﺎﻣﻪ ‪‬ﺬﺍ ﺍﻷﻣﺮ ﺍﳋﻄﲑ ﺃﻥ ﺗﻘﻊ ﻓﻴﻪ ﺃﻣﺘﻪ ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻻ ﻧﺰﺍﻝ ﻧﺮﻯ ﳍﺬﻩ‬
‫ﺍﻟﺒﺪﻋﺔ ﻗﺒﻮﻻ ﻭﺍﻧﺘﺸﺎﺭﺍ ﻭﻧﺴﻤﻊ ﳍﺎ ﺃﺋﻤﺔ ﻭﺩﻋﺎﺓ ﻭﻣﻨﺎﻓﺤﲔ ‪ ،‬ﻭﱂ ﻳﻘﺘﺼﺮ ﺍﻷﻣﺮ ﻋﻠﻰ ﳎﺮﺩ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺑﻞ ﻟﻘﺪ‬

‫‪٢٧٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﺑﻼ ﺑﻨﺎﺀ‪ ،‬ﻭﻛﻼ ﺍﻷﻣﺮﻳﻦ ﳏﺮﻡ ﻣﻠﻌﻮﻥ ﻓﺎﻋﻠﻪ ﺑﺎﳌﺴﺘﻔﻴﺾ ﻣﻦ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺳﺘﻘﺼﺎﺀ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ؛ ﺇﺫ ﺍﻟﻐﺮﺽ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﲢﺮﱘ ﺫﻟﻚ ﻗﺪ ﺫﻛﺮﻩ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﻏﲑﻫﻢ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻳﺒﺎﻟﻐﻮﻥ ﰲ ﺍﳌﻨﻊ ﳑﺎ ﳚﺮ‬
‫ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ‪.‬‬
‫)‪(3‬‬
‫ﻭﻓﻴﻪ ﻣﻦ ﺍﻵﺛﺎﺭ ﻣﺎ ﻻ ﻳﻠﻴﻖ )‪ (1‬ﺫﻛﺮﻩ ﻫﻨﺎ‪ ،‬ﺣﱴ ﺭﻭﻯ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ )‪ (2‬ﰲ ﻣﺴﻨﺪﻩ‪:‬‬
‫)‪(7‬‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ (4‬ﺣﺪﺛﻨﺎ ﺯﻳﺪ )‪ (5‬ﺑﻦ ﺍﳊﺒﺎﺏ )‪ (6‬ﺣﺪﺛﻨﺎ ﺟﻌﻔﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫‪ -‬ﻣﻦ ﻭﻟﺪ ﺫﻱ ﺍﳉﻨﺎﺣﲔ ‪ -‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ )‪ (8‬ﻋﻦ ﺃﺑﻴﻪ )‪ (1‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺣﺴﲔ )‪ (2‬ﺃﻧﻪ‬

‫ﺍﲣﺬﺕ ﻫﺬﻩ ﺍﻟﻘﺒﻮﺭ ﻣﺰﺍﺭﺍﺕ ﻭﻣﻌﺎﺑﺪ ﻭﻗﺒﻼﺕ ‪ ،‬ﻳﻄﺎﻑ ‪‬ﺎ ﻭﻳﺪﻋﻰ ﻓﻴﻬﺎ ﺍﳌﺨﻠﻮﻗﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﳋﺎﻟﻖ‪ ،‬ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ‬
‫ﻳﻄﻬﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻭﻗﻠﻮﺏ ﻣﻦ ﺍﺑﺘﻠﻲ ﻣﻨﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﺲ ‪.‬‬
‫)‪ (1‬ﻻ ﻳﻠﻴﻖ ﺫﻛﺮﻩ ‪ :‬ﺃﻱ ﻻ ﻳﺘﺄﺗﻰ ﻭﻻ ﳝﻜﻦ ‪ ،‬ﻟﻜﺜﺮﺗﻪ ﻭﻃﻮﻟﻪ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳌﻮﺻﻠﻲ ‪ ،‬ﺃﺑﻮ ﻳﻌﻠﻰ ‪ ،‬ﺍﳊﺎﻓﻆ ‪ ،‬ﻣﻦ ﺃﺷﻬﺮ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﰲ ﻋﺼﺮﻩ ‪ ،‬ﻧﻌﺘﻪ‬
‫ﺍﻟﺬﻫﱯ ﲟﺤﺪﺙ ﺍﳌﻮﺻﻞ ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ‪ ،‬ﻣﻨﻬﺎ ‪ :‬ﺍﳌﻌﺠﻢ ‪ ،‬ﻭﻣﺴﻨﺪﺍﻥ؛ ﺻﻐﲑ ﻭﻛﺒﲑ ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﺻﺎﳊﺎ ﻣﺘﻘﻨﺎ ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪ ٣٠٧‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ .(٩٩‬ﺍﻧﻈﺮ ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪(٢٥٠ / ٢‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪.(١٧١ / ١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺴﻨﺪﻩ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ -‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻫﻮ ﺃﺑﻮ ﺷﻴﺒﺔ ‪ -‬ﺑﻦ ﻋﺜﻤﺎﻥ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺷﻴﺒﺔ ﺍﻟﻜﻮﰲ ‪ ،‬ﺍﻟﻮﺍﺳﻄﻲ‬
‫ﺍﻷﺻﻞ ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳌﺸﻬﻮﺭﺓ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﺎﻅ ﺍﳌﺸﺎﻫﲑ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٣٥‬‬
‫ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٤٤٥ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪ (٥٨٩‬ﻉ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺰﻳﺪ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻭﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺯﻳﺪ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺯﻳﺪ ﺑﻦ ﺍﳊﺒﺎﺏ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ ‪ ،‬ﺍﻟﻌﻜﻠﻲ ‪ ،‬ﻛﺎﻥ ﺑﺎﻟﻜﻮﻓﺔ ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‬
‫‪ " :‬ﺻﺪﻭﻕ ﳜﻄﺊ ﰲ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻱ " ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻋﺪﺍ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪ ٢٠٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٧٣ / ١‬ﺕ ‪ (١٧٨‬ﺯ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺟﻌﻔﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ‬
‫‪ " :‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ :‬ﻳﻌﺘﱪ ﲝﺪﻳﺜﻪ ﻣﻦ ﻏﲑ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺃﺑﻴﻪ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٤٧٤ / ٢‬ﺕ‬
‫‪(١٩٢٨‬؛ ﻭﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (١٠٧ -١٠٦ / ٢‬ﺕ ‪ (٤٣٢‬ﺝ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺳﻜﺖ ﻋﻨﻪ ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺭﻭﻯ ﻋﻨﻪ ﺟﻌﻔﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻋﻨﻪ ﺷﻴﺌﺎ ﺃﻳﻀﺎ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (١٩٦ / ٦‬ﺕ ‪(١٠٧٨‬؛ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ )‪) ، (٢٨٩ / ٦‬ﺕ ‪. (٢٤٣١‬‬

‫‪٢٧٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻧﻪ ﺭﺃﻯ ﺭﺟﻼ ﳚﻲﺀ ﺇﱃ ﻓﺮﺟﺔ ﻛﺎﻧﺖ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻓﻴﺪﺧﻞ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﺪﻋﻮ‪ ،‬ﻓﻨﻬﺎﻩ‪،‬‬
‫ﻋﻦ ﺍﻟﻨﱯ )‪ r (4‬؟ ﻗﺎﻝ‪ } :‬ﻻ‬ ‫)‪(3‬‬
‫ﻓﻘﺎﻝ‪ " :‬ﺃﻻ ﺃﺣﺪﺛﻜﻢ ﺣﺪﻳﺜﺎ ﲰﻌﺘﻪ ﻣﻦ ﺃﰊ ﻋﻦ ﺟﺪﻱ‬

‫ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ‪ ،‬ﻓﺈﻥ ﺗﺴﻠﻴﻤﻜﻢ ﻳﺒﻠﻐﲏ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ { )‪ . (5‬ﻭﺃﺧﺮﺟﻪ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻘﺪﺳﻲ ﺍﳊﺎﻓﻆ )‪ (6‬ﰲ ﻣﺴﺘﺨﺮﺟﻪ )‪. (7‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﺳﻜﺖ ﻋﻨﻪ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (١٢٤ / ٦‬ﺕ ‪(٦٧٧‬؛ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ )‪/ ٦‬‬
‫‪) ، (١٧٩‬ﺕ ‪. (٢٠٩٧‬‬
‫)‪ (2‬ﻛﺬﺍ ﰲ )ﺃ( ‪ ،‬ﻭﻫﻮ ﺍﻷﺻﺢ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪ :‬ﺍﺑﻦ ﺍﳊﺴﻦ ‪ .‬ﻭﻫﻮ ‪ :‬ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ﺛﺒﺖ ﻋﺎﺑﺪ ﻓﻘﻴﻪ ﻓﺎﺿﻞ ﻣﺸﻬﻮﺭ " ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ‪ :‬ﻋﻦ‬
‫ﺍﻟﺰﻫﺮﻱ ‪ " :‬ﻣﺎ ﺭﺃﻳﺖ ﻗﺮﺷﻴﺎ ﺃﻓﻀﻞ ﻣﻨﻪ " ‪ .‬ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪ .‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٩٣‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (٣٥ / ٢‬ﺕ ‪ (٣٢١‬ﻉ ‪.‬‬
‫)‪ (3‬ﺃﺑﻮﻩ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ‪ ،‬ﻭﺟﺪﻩ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (5‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ ﺍﳌﻘﺪﺳﻲ ﺍﻟﺼﺎﳊﻲ ‪ ،‬ﺍﳊﺎﻓﻆ ﺍﻹﻣﺎﻡ ‪،‬‬
‫ﳏﺪﺙ ﻋﺼﺮﻩ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٥٦٩‬ﻫـ( ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻮﺣﻴﺪ ‪ .‬ﱂ ﺃﺟﺪ ﻣﺴﺘﺨﺮﺟﻪ‬
‫ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﻫﺬﺍ ﺫﻛﺮﺍ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻛﺘﺎﺑﻪ )ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺨﺘﺎﺭﺓ( ‪ ،‬ﻷﻧﻪ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻳﺼﻠﺢ ﺃﻥ‬
‫ﳛﺘﺞ ‪‬ﺎ ﺳﻮﻯ ﻣﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ ،‬ﻭﻳﺮﺟﺢ ﻫﺬﺍ ﻣﺎ ﺳﻴﺬﻛﺮﻩ ﺍﳌﺆﻟﻒ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪ .‬ﺍﻧﻈﺮ )‪ . (١٤١ / ٢‬ﺗﻮﰲ‬
‫ﺳﻨﺔ )‪ ٦٤٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻻﺑﻦ ﺭﺟﺐ )‪. (٢٤١ -٢٣٦ / ٢‬‬
‫)‪ (7‬ﺃﺷﺎﺭ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺗﺮﲨﺔ ﺟﻌﻔﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻭﺧﺮﺟﻪ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﻃﺮﻳﻖ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ﻋﻦ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ ﻭﺫﻛﺮﻫﺎ ﳐﺘﺼﺮﺓ ‪ .‬ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﻘﺎﺿﻲ ﰲ ﻛﺘﺎﺑﻪ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ .‬ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﻛﺘﺎﺏ‬
‫ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺫﻛﺮ ﰲ ﺍﻷﺧﲑﺓ ﺁﺧﺮ ﺍﳊﺪﻳﺚ ﻓﻘﻂ ‪ ،‬ﻭﻓﺼﻞ ﺍﻷﻭﱃ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪ (١٠٧ ، ١٠٦ / ٢‬ﰲ ﺗﺮﲨﺔ ﺟﻌﻔﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ )‪ (٤٣٢‬ﺝ ‪ .‬ﻭﻟﻠﺤﺪﻳﺚ ﺷﺎﻫﺪ ﺟﻴﺪ ﺃﻳﻀﺎ‬
‫ﺳﻴﺸﲑ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﺑﻠﻔﻆ ‪ " :‬ﺻﻠﻮﺍ ﰲ ﺑﻴﻮﺗﻜﻢ ‪ ،‬ﻭﻻ‬
‫ﺗﺘﺨﺬﻭﻫﺎ ﻗﺒﻮﺭﺍ ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﱵ ﻋﻴﺪﺍ ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﻭﺳﻠﻤﻮﺍ ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ " ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ )‪ . (٩٧ / ٢‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻲ ﰲ ﻛﺘﺎﺏ ﻓﻀﻞ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺈﺳﻨﺎﺩ ﺁﺧﺮ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺣﺴﲔ ﻭﺑﺄﻟﻔﺎﻅ ﻣﻘﺎﺭﺑﺔ ﳌﺎ ﺫﻛﺮﻩ‬
‫ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪) ، (٢٠‬ﺹ ‪ ، (١١ ، ١٠‬ﻭﺍﳊﺪﻳﺚ ﲟﺠﻤﻮﻉ ﻃﺮﻗﻪ ﻭﺷﻮﺍﻫﺪﻩ ﻳﺼﻞ ﻟﺪﺭﺟﺔ‬
‫ﺍﻟﺼﺤﻴﺢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪.‬‬

‫‪٢٧٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ ﺳﻨﻨﻪ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ )‪ (1‬ﺃﺧﱪﱐ ﺳﻬﻴﻞ ﺑﻦ ﺃﰊ‬
‫ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ )‪ t (4‬ﻋﻨﺪ ﺍﻟﻘﱪ‬ ‫)‪(3‬‬
‫ﻗﺎﻝ‪ " :‬ﺭﺁﱐ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ‬ ‫)‪(2‬‬
‫ﺳﻬﻴﻞ‬
‫ﻓﻨﺎﺩﺍﱐ‪ ،‬ﻭﻫﻮ ﰲ ﺑﻴﺖ ﻓﺎﻃﻤﺔ )‪ (5‬ﻳﺘﻌﺸﻰ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻠﻢ ﺇﱃ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻻ ﺃﺭﻳﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻣﺎﱄ ﺭﺃﻳﺘﻚ ﻋﻨﺪ ﺍﻟﻘﱪ ؟ ﻗﻠﺖ‪ :‬ﺳﻠﻤﺖ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻓﻘﺎﻝ‪ " :‬ﺇﺫﺍ ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ ﻓﺴﻠﻢ‪.‬‬
‫ﰒ ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﻮﺗﻜﻢ ﻣﻘﺎﺑﺮ‪ ،‬ﻟﻌﻦ‬
‫ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ﺣﻴﺜﻤﺎ‬
‫ﻛﻨﺘﻢ { )‪ ، (6‬ﻣﺎ ﺃﻧﺖ ﻭﻣﻦ ﺑﺎﻷﻧﺪﻟﺲ ﺇﻻ ﺳﻮﺍﺀ " )‪. (7‬‬
‫ﻭﳍﺬﺍ ﺫﻛﺮ ﺍﻷﺋﻤﺔ ‪ -‬ﺃﲪﺪ ﻭﻏﲑﻩ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﻏﲑﻫﻢ ‪ :-‬ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻰ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ ﺍﳌﺪﱐ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺻﺪﻭﻕ ﺳﻴﺊ ﺍﳊﻔﻆ ﳜﻄﺊ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‬
‫)‪ ١٨٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٥٥ -٣٥٣ / ٦‬ﺕ ‪ (٦٧٧‬ﻉ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺳﻬﻞ ‪ .‬ﻭﻟﻌﻞ )ﺳﻬﻴﻞ( ﺃﺻﺢ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ ‪ ،‬ﻟﻜﻦ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺍﻟﻜﺒﲑ ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﺳﻬﻴﻞ ﻋﻦ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﳏﻤﺪ ﺑﻦ ﻋﺠﻼﻥ ‪ ،‬ﻣﻨﻘﻄﻊ " ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﺑﻦ ﺃﰊ‬
‫ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﺳﻜﺖ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ )‪) ، (١٠٥ / ٤‬ﺕ ‪ (٢١٢٢‬ﻭ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٢٤٩ / ٤‬ﺕ ‪. (١٠٧١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺁﱐ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﺭﺃﻯ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ﻛﺬﻟﻚ‪.‬‬
‫)‪ (4‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻋﻨﻪ ‪ " :‬ﺻﺪﻭﻕ ﻣﻦ ﺍﻟﺮﺍﺑﻌﺔ " ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٩٧‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ ﺑﻀﻊ ﻭﲬﺴﻮﻥ ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٦٥ / ١‬ﺗﺮﲨﺔ )‪ (٢٦٢‬ﺡ ‪.‬‬
‫)‪ (5‬ﻫﻲ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ .‬ﻭﺗﺄﰐ ﺗﺮﲨﺘﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ )ﺹ ‪. (٤٣٤‬‬
‫)‪ (6‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (7‬ﺃﺧﺮﺟﻪ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ ﺍﻹﻣﺎﻡ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﰲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٠‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻗﻮﻟﻪ ‪ " :‬ﻭﻣﺎ ﺃﻧﺘﻢ ﻭﻣﻦ ﺑﺎﻷﻧﺪﻟﺲ ﺇﻻ ﺳﻮﺍﺀ " ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺑﺈﺳﻨﺎﺩ ﺁﺧﺮ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠‬ﻭﰲ ﺃﻟﻔﺎﻇﻪ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ‪ ،‬ﻭﻗﺪ ﺃﺷﺮﺕ ﺇﻟﻴﻪ ﰲ ﻫﺎﻣﺶ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﻭﻗﻮﻟﻪ ‪ " :‬ﻣﺎ‬
‫ﺃﻧﺘﻢ ﻭﻣﻦ ﺑﺎﻷﻧﺪﻟﺲ ﺇﻻ ﺳﻮﺍﺀ " ‪ ،‬ﻣﻦ ﻛﻼﻡ ﺍﳊﺴﻦ ﻻ ﻣﻦ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ .‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺰﺍﺭ ﲟﺴﻨﺪﻩ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪" :‬‬
‫ﻻ ﲡﻌﻠﻮﺍ ﻗﱪﻱ ﻋﻴﺪﺍ ﻭﻻ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ‪ ‬ﻭﺳﻠﻤﻮﺍ ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ " ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺰﺍﺭ ﻋﻦ ﻫﺬﺍ ‪:‬‬
‫ﻭﻫﺬﺍ ﻏﲑ ﻣﻨﻜﺮ ﻭﻗﺪ ﺭﻭﻱ ﻣﻦ ﻏﲑ ﻭﺟﻪ ‪ " :‬ﻻ ﲡﻌﻠﻮﺍ ﻗﱪﻱ ﻋﻴﺪﺍ ﻭﻻ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ " ‪ .‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ﻋﻦ‬
‫ﺯﻭﺍﺋﺪ ﺍﻟﺒﺰﺍﺭ )‪ ، (٣٤٠ ، ٣٣٩ / ١‬ﺭﻗﻢ )‪ . (٧٠٧‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ ﻟﻠﻤﺆﻟﻒ )ﺹ ‪. (٧٣‬‬

‫‪٢٨٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﳚﻌﻞ‬ ‫ﺍﻟﻨﱯ ‪ r‬ﻭﻗﺎﻝ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪ ،‬ﰒ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﻋﻮ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‬
‫ﺍﳊﺠﺮﺓ ﻋﻦ ﻳﺴﺎﺭﻩ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﲔ )‪ (١٤٣ / ٢‬ﻟﻠﺴﻴﺪ ﺍﻟﺒﻜﺮﻱ ‪.‬‬

‫‪٢٨١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻓﺼﻞ‬
‫ﰲ ﺫﻛﺮ ﻓﻮﺍﺋﺪ ﺧﻄﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﻳﻮﻡ ﻋﺮﻓﺔ‬
‫ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ )‪ (2‬ﻋﻦ ﺃﺑﻴﻪ )‪ (3‬ﻋﻦ‬
‫ﺟﺎﺑﺮ ﰲ ﺣﺪﻳﺚ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻗﺎﻝ‪ " :‬ﺣﱴ ﺇﺫﺍ ﺯﺍﻟﺖ ﺍﻟﺸﻤﺲ ‪ -‬ﻳﻌﲏ ﻳﻮﻡ ﻋﺮﻓﺔ ‪ -‬ﺃﻣﺮ‬
‫ﻓﺨﻄﺐ ﺍﻟﻨﺎﺱ ﻭﻗﺎﻝ‪ } :‬ﺇﻥ ﺩﻣﺎﺀﻛﻢ‬ ‫)‪(6‬‬
‫ﻓﺄﺗﻰ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ‬ ‫)‪(5‬‬
‫ﻓﺮﺣﻠﺖ ﻟﻪ‬ ‫)‪(4‬‬
‫ﺑﺎﻟﻘﺼﻮﺍﺀ‬
‫ﻭﺃﻣﻮﺍﻟﻜﻢ ﺣﺮﺍﻡ ﻋﻠﻴﻜﻢ ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ )‪ (7‬ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ )‪ (8‬ﰲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ )‪ (9‬ﺃﻻ‬
‫)‪(12‬‬ ‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻭﺩﻣﺎﺀ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻮﺿﻮﻋﺔ‬ ‫ﻣﻮﺿﻮﻉ‬ ‫ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﲢﺖ ﻗﺪﻣﻲ‬
‫ﻭﺇﻥ ﺃﻭﻝ ﺩﻡ ﺃﺿﻊ ﻣﻦ ﺩﻣﺎﺋﻨﺎ ﺩﻡ ﺍﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ -‬ﻛﺎﻥ ﻣﺴﺘﺮﺿﻌﺎ ﰲ ﺑﲏ ﺳﻌﺪ ﻓﻘﺘﻠﺘﻪ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﺍﻟﻨﺎﺷﺮ ‪ " :‬ﰲ ﺫﻛﺮ ﻓﻮﺍﺋﺪ ﺧﻄﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﻳﻮﻡ ﻋﺮﻓﺔ " ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﻷﻭﱃ ﺃﻥ ﻳﻮﺿﻊ ﰲ ﺍﳍﺎﻣﺶ ﺍﻷﺳﻔﻞ ﺃﻭ ﺍﳉﺎﻧﱯ؛ ﻷﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ .‬ﻭﻛﻠﻤﺔ )ﻓﺼﻞ( ﺳﻘﻄﺖ ﻣﻦ‬
‫ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (2‬ﻫﻮ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺍﻟﺸﻬﲑ ﲜﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ‪ ،‬ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻘﺎﺕ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺸﺎﻫﲑ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺳﺎﺋﺮ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٣٢ / ١‬ﺗﺮﲨﺔ )‪ (٩٢‬ﺝ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺒﺎﻗﺮ ‪ ،‬ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻘﺎﺕ ﺍﻟﻔﻀﻼﺀ ﺍﳌﺸﺎﻫﲑ ‪،‬‬
‫ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١١٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (١٩٢ / ٢‬‬
‫ﺗﺮﲨﺔ )‪ (٥٤٢‬ﻡ ‪.‬‬
‫)‪ (4‬ﺍﻟﻘﺼﻮﺍﺀ ‪ :‬ﺍﺳﻢ ﻧﺎﻗﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (5‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪ .‬ﻭﺭﺣﻠﺖ ﻟﻪ ‪ :‬ﺃﻱ ﺷﺪ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﺍﻟﺮﺣﻞ ﻟﲑﻛﺒﻬﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺭ ﺡ‬
‫ﻝ( ‪) ،‬ﺹ ‪. (٢٣٧‬‬
‫)‪ (6‬ﻭﺍﺩﻱ ﻋﺮﻧﺔ ‪.‬‬
‫)‪ (7‬ﺃﻱ ‪ :‬ﻳﻮﻡ ﻋﺮﻓﺔ ‪.‬‬
‫)‪ (8‬ﺃﻱ ‪ :‬ﺷﻬﺮ ﺫﻱ ﺍﳊﺠﺔ ‪.‬‬
‫)‪ (9‬ﺃﻱ ‪ :‬ﺍﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ )ﻣﻜﺔ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ﻗﺎﻝ ‪ :‬ﻗﺪﻣﻲ ﻫﺬﺍ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﻣﺎ ﰲ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (11‬ﺃﻱ ‪ :‬ﺑﺎﻃﻞ ﻭﻣﺮﻓﻮﺽ ‪.‬‬
‫)‪ (12‬ﺃﻱ ‪ :‬ﺑﺎﻃﻠﺔ ﻭﻫﺪﺭ ‪ ،‬ﻻ ﻗﻮﺩ ﳍﺎ ﺑﻌﺪ ﺍﻹﺳﻼﻡ؛ ﻷ‪‬ﺎ ﺇﳕﺎ ﻗﺎﻣﺖ ﻋﻠﻰ ﺍﻟﻈﻠﻢ ﻭﺍﳊﻤﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬

‫‪٢٨٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻫﺬﻳﻞ‪ ،-‬ﻭﺭﺑﺎ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﺃﻭﻝ ﺭﺑﺎ ﺃﺿﻊ ﻣﻦ )‪ (1‬ﺭﺑﺎﻧﺎ ﺭﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‬
‫ﻓﺈﻧﻪ ﻣﻮﺿﻮﻉ ﻛﻠﻪ‪ .‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﰲ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺈﻧﻜﻢ ﺃﺧﺬﲤﻮﻫﻦ ﺑﺄﻣﺎﻧﺔ ﺍﷲ‪ ،‬ﻭﺍﺳﺘﺤﻠﻠﺘﻢ ﻓﺮﻭﺟﻬﻦ‬
‫ﺑﻜﻠﻤﺔ ﺍﷲ؛ ﻭﻟﻜﻢ ﻋﻠﻴﻬﻦ ﺃﻥ ﻻ ﻳﻮﻃﺌﻦ ﻓﺮﺷﻜﻢ ﺃﺣﺪﺍ ﺗﻜﺮﻫﻮﻧﻪ‪ ،‬ﻓﺈﻥ ﻓﻌﻠﻦ ﺫﻟﻚ ﻓﺎﺿﺮﺑﻮﻫﻦ‬
‫ﺿﺮﺑﺎ ﻏﲑ ﻣﱪﺡ؛ ﻭﳍﻦ ﻋﻠﻴﻜﻢ ﺭﺯﻗﻬﻦ ﻭﻛﺴﻮ‪‬ﻦ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﻟﻦ ﺗﻀﻠﻮﺍ‬
‫ﺑﻌﺪﻩ ﺇﻥ ﺍﻋﺘﺼﻤﺘﻢ ﺑﻪ‪ :‬ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﺴﺄﻟﻮﻥ ﻋﲏ )‪ (3‬ﻓﻤﺎﺫﺍ ﺃﻧﺘﻢ ﻗﺎﺋﻠﻮﻥ ؟ "‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﳓﻦ‬
‫)‪(4‬‬
‫ﻳﺮﻓﻌﻬﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻧﺸﻬﺪ ﺃﻧﻚ ﻗﺪ ﺑﻠﻐﺖ‪ ،‬ﻭﺃﺩﻳﺖ ﻭﻧﺼﺤﺖ‪ .‬ﻓﻘﺎﻝ ‪ -‬ﺑﺈﺻﺒﻌﻪ ﺍﻟﺴﺒﺎﺑﺔ‬
‫‪ -‬ﺛﻼﺙ ﻣﺮﺍﺕ ‪ ،" -‬ﰒ ﺃﺫﻥ‪ ،‬ﻓﺄﻗﺎﻡ )‪ (7‬ﻓﺼﻠﻰ‬ ‫)‪(6‬‬
‫ﻭﻳﻨﻜﺒﻬﺎ )‪ (5‬ﺇﱃ ﺍﻟﻨﺎﺱ‪ " :-‬ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ‬
‫ﺍﻟﻈﻬﺮ؛ ﰒ ﺃﻗﺎﻡ‪ ،‬ﻓﺼﻠﻰ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﱂ ﻳﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺷﻴﺌﺎ‪ ،‬ﰒ ﺭﻛﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺣﱴ ﺃﺗﻰ‬
‫ﺍﳌﻮﻗﻒ { ﻭﺫﻛﺮ ﲤﺎﻡ ﺍﳊﺪﻳﺚ )‪. (8‬‬

‫ﻓﻘﺎﻝ )‪ } r (9‬ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﲢﺖ ﻗﺪﻣﻲ ﻣﻮﺿﻮﻉ { )‪ . (11) (10‬ﻭﻫﺬﺍ‬

‫ﻳﺪﺧﻞ ﻓﻴﻪ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻣﺜﻞ ﺩﻋﻮﺍﻫﻢ‪ :‬ﻳﺎ ﻟﻔﻼﻥ )‪ (12‬ﻭﻳﺎ ﻟﻔﻼﻥ‪،‬‬

‫)‪ (1‬ﻣﻦ ﺭﺑﺎﻧﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪ .‬ﻭﻫﻲ ﰲ ﻣﺴﻠﻢ ﻣﻮﺟﻮﺩﺓ ‪ .‬ﻭﰲ )ﺃ ﻁ( ‪ " :‬ﻣﻦ " ﺳﺎﻗﻄﺔ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﻢ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﻋﲏ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻙ ﺃ( ‪.‬‬
‫)‪ (4‬ﺍﻟﺴﺒﺎﺑﺔ ﻫﻲ ﺍﻟﱵ ﺗﻠﻲ ﺍﻹ‪‬ﺎﻡ ‪ ،‬ﻓﺄﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺑﺎﻟﺘﺮﺗﻴﺐ ﻫﻲ ‪ -١ :‬ﺍﻹ‪‬ﺎﻡ ‪ -٢ ،‬ﺍﻟﺴﺒﺎﺑﺔ ‪ -٣ ،‬ﺍﻟﻮﺳﻄﻰ ‪-٤ ،‬‬
‫ﺍﳋﻨﺼﺮ ‪ -٥ ،‬ﺍﻟﺒﻨﺼﺮ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻭﻳﻨﻜﺘﻬﺎ( ‪ .‬ﻭﻛﻼ ﺍﻟﻠﻔﻈﲔ ﻭﺍﺭﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻫﺎﻣﺶ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٨٩٠ / ٢‬ﲢﻘﻴﻖ ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ‬
‫ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ ‪ ،‬ﺛﻼﺙ ﻣﺮﺍﺕ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﰒ ﺃﻗﺎﻡ ‪.‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﺣﺠﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٢) ، (١٢١٨‬‬
‫‪ (٨٨٦‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻘﻮﻝ ‪.‬‬
‫)‪ (10‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٢١٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (١٩٠٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻨﺎﺳﻚ )‪. (١٨٥٠‬‬
‫)‪ (11‬ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ( ‪ :‬ﻳﺎﻝ ﻓﻼﻥ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻳﺎ ﻓﻼﻥ ﻭﻳﺎ ﻓﻼﻥ ‪.‬‬

‫‪٢٨٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﺜﻞ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭﻫﻢ‪.‬‬

‫ﰒ ﺧﺺ ‪ -‬ﺑﻌﺪ ﺫﻟﻚ ‪ -‬ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺴﺘﺒﺎﺡ ﺑﺎﻋﺘﻘﺎﺩﺍﺕ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻣﻦ‬
‫ﺍﻟﺮﺑﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺫﻣﻢ ﺃﻗﻮﺍﻡ‪ ،‬ﻭﻣﻦ ﻗﺘﻴﻞ ﻗﺘﻞ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻗﺒﻞ ﺇﺳﻼﻡ ﺍﻟﻘﺎﺗﻞ ﻭﻋﻬﺪﻩ‪ ،‬ﺃﻭ ﻗﺒﻞ‬
‫ﺇﺳﻼﻡ ﺍﳌﻘﺘﻮﻝ ﻭﻋﻬﺪﻩ‪ :‬ﺇﻣﺎ ﻟﺘﺨﺼﻴﺼﻬﺎ ﺑﺎﻟﺬﻛﺮ ﺑﻌﺪ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺇﻣﺎ ﻷﻥ )‪ (1‬ﻫﺬﺍ ﺇﺳﻘﺎﻁ ﻷﻣﻮﺭ‬
‫)‪(2‬‬
‫ﺃ‪‬ﺎ ﺣﻘﻮﻕ‪ ،‬ﻻ ﻟﺴﻨﻦ ﻋﺎﻣﺔ ﳍﻢ‪ ،‬ﻓﻼ ﺗﺪﺧﻞ ﰲ ﺍﻷﻭﻝ‪ ،‬ﻛﻤﺎ ﱂ ﺗﺪﺧﻞ‬ ‫ﻣﻌﻴﻨﺔ‪ ،‬ﻳﻌﺘﻘﺪ‬
‫ﺍﻟﺪﻳﻮﻥ ﺍﻟﱵ ﺛﺒﺘﺖ ﺑﺒﻴﻊ ﺻﺤﻴﺢ‪ ،‬ﺃﻭ ﻗﺮﺽ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‪ :‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﺃﻗﺮﻩ ﺍﷲ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻛﺎﳌﻨﺎﺳﻚ‪،‬‬
‫)‪(3‬‬
‫ﻭﻛﺎﻟﻘﺴﺎﻣﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ؛ ﻷﻥ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻌﻨﺎﻩ ﺍﳌﻔﻬﻮﻡ ﻣﻨﻪ‪ :‬ﻣﺎ‬ ‫ﻭﻛﺪﻳﺔ ﺍﳌﻘﺘﻮﻝ ﲟﺎﺋﺔ‬
‫ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﳑﺎ ﱂ ﻳﻘﺮﻩ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ﺫﻟﻚ‪ :‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻭﺇﻥ ﱂ )‪ (4‬ﻳﻨﻪ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﻋﻨﻪ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻴﺎﺵ )‪ (5‬ﺑﻦ ﻋﺒﺎﺱ )‪ (6‬ﻋﻦ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫‪ -‬ﻗﺎﻝ‪ " :‬ﺧﺮﺟﺖ ﺃﻧﺎ ﻭﺻﺎﺣﺐ ﱄ ﻳ‪‬ﻜﲎ ﺃﺑﺎ‬ ‫‪ -‬ﻳﻌﲏ ﺍﳍﻴﺜﻢ ﺑﻦ ﺷﻔﻲ‬ ‫ﺃﰊ ﺍﳊﺼﲔ‬
‫ﻋﺎﻣﺮ ‪ -‬ﺭﺟﻞ ﻣﻦ ﺍﳌﻌﺎﻓﺮ )‪ - (9‬ﻟﻨﺼﻠﻲ )‪ (1‬ﺑﺈﻳﻠﻴﺎﺀ )‪ (2‬ﻭﻛﺎﻥ ﻗﺎﺻﻬﻢ ﺭﺟﻞ )‪ (3‬ﻣﻦ ﺍﻷﺯﺩ ﻳﻘﺎﻝ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻭﺃﻣﺎ ﺃﻥ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﺘﻘﺪﻭﻥ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺍﻹﺑﻞ ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﻭﱂ ﻳﻨﻪ ﻋﻨﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺎﺱ ﻋﻦ ﺃﰊ ﺍﳊﺼﲔ ‪ .‬ﻭﰲ )ﺏ ﻁ( ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻴﺎﺵ ﺑﻦ ﻋﻴﺎﺵ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﻴﺎﺵ ﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻘﺘﺒﺎﱐ ﺍﳌﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ " ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﺭﻭﻯ ﻟﻪ ﻣﺴﻠﻢ ﻭﺑﻘﻴﺔ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻋﺪﺍ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٣٣‬ﻫـ( ‪ ،‬ﻭﺳﻴﺘﻜﻠﻢ ﺍﳌﺆﻟﻒ ﰲ ﺗﻮﺛﻴﻘﻪ ﺑﻌﺪ ﺳﺮﺩ ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٩٥ / ٢‬ﺕ ‪ (٨٤٩‬ﻉ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺼﺮﻱ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﳍﻴﺜﻢ ﺑﻦ ﺷﻔﻲ ﺍﻟﺮﻋﻴﲏ ‪ ،‬ﺃﺑﻮ ﺍﳊﺼﲔ ‪ ،‬ﺍﳊﺠﺮﻱ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٢٧ / ٢‬ﺕ ‪. (١٧٧‬‬
‫)‪ (9‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺎﺑﺮ ﺍﳌﻌﺎﻓﺮﻱ ﺍﳊﺠﺮﻱ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﻣﻘﺒﻮﻝ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ .‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٤٤ / ٢‬ﺕ ‪. (١٥‬‬

‫‪٢٨٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(4‬‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺼﲔ‪ :‬ﻓﺴﺒﻘﲏ ﺻﺎﺣﱯ ﺇﱃ ﺍﳌﺴﺠﺪ‪ ،‬ﰒ‬ ‫ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺑﻮ ﺭﳛﺎﻧﺔ‬
‫ﺭﺩﻓﺘﻪ ﻓﺠﻠﺴﺖ ﺇﱃ ﺟﻨﺒﻪ‪ ،‬ﻓﺴﺄﻟﲏ‪ :‬ﻫﻞ ﺃﺩﺭﻛﺖ ﻗﺼﺺ ﺃﰊ ﺭﳛﺎﻧﺔ ؟ ﻗﻠﺖ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﲰﻌﺘﻪ‬
‫ﻳﻘﻮﻝ‪ :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻦ ﻋﺸﺮ‪ :‬ﻋﻦ ﺍﻟﻮﺷﺮ )‪ (5‬؛ ﻭﺍﻟﻮﺷﻢ )‪ (6‬؛ ﻭﺍﻟﻨﺘﻒ )‪ (7‬؛ ﻭﻋﻦ‬
‫ﻣﻜﺎﻣﻌﺔ )‪ (8‬ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻞ ﺑﻐﲑ ﺷﻌﺎﺭ؛ ﻭﻣﻜﺎﻣﻌﺔ ﺍﳌﺮﺃﺓ ﺍﳌﺮﺃﺓ ﺑﻐﲑ ﺷﻌﺎﺭ؛ ﻭﺃﻥ ﳚﻌﻞ ﺍﻟﺮﺟﻞ‬
‫ﺑﺄﺳﻔﻞ ﺛﻴﺎﺑﻪ ﺣﺮﻳﺮﺍ‪ ،‬ﻣﺜﻞ ﺍﻷﻋﺎﺟﻢ؛ ﺃﻭ ﳚﻌﻞ ﻋﻠﻰ ﻣﻨﻜﺒﻴﻪ ﺣﺮﻳﺮﺍ‪ ،‬ﻣﺜﻞ ﺍﻷﻋﺎﺟﻢ؛ ﻭﻋﻦ‬
‫ﺍﻟﻨﻬﱮ )‪ (9‬؛ ﻭﺭﻛﻮﺏ ﺍﻟﻨﻤﻮﺭ )‪ (10‬؛ ﻭﻟﺒﻮﺱ ﺍﳋﺎﰎ ﺇﻻ ﻟﺬﻱ ﺳﻠﻄﺎﻥ " )‪ . (11‬ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫)‪(12‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳏﻔﻮﻅ ﻣﻦ‬ ‫ﻋﻦ ﺃﰊ ﺭﳛﺎﻧﺔ ﻗﺎﻝ‪ " :‬ﺑﻠﻐﲏ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪" ... r‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻟﻨﺼﻠﻲ ﻣﺎﺀ ﺑﺎﻳﻠﻴﺎ ‪ .‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (2‬ﺇﻳﻠﻴﺎﺀ ‪ :‬ﻫﻲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٢٩٣ / ١‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺭﺟﻼ ‪ .‬ﻋﻠﻰ ﺃﻧﻪ ﺧﱪ ﻛﺎﻥ ‪ .‬ﻭﻣﻌﲎ ﻗﺎﺻﻬﻢ ‪ :‬ﺍﻟﺬﻱ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﻘﺼﺺ‬
‫ﻭﺍﳌﻮﺍﻋﻆ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﲰﻌﻮﻥ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺧﻨﺎﻓﺔ ‪ ،‬ﺍﻷﺯﺩﻱ ‪ ،‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ ‪ ،‬ﺻﺤﺐ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺣﺎﺩﻳﺚ ‪ ،‬ﻭﺳﻜﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ ،‬ﻭﺷﻬﺪ ﻓﺘﺢ ﺩﻣﺸﻖ ‪ ،‬ﻭﻗﺪﻡ ﻣﺼﺮ ‪ ،‬ﻭﺍﺷﺘﻬﺮ ﺑﻜﻨﻴﺘﻪ ‪ :‬ﺃﺑﻮ ﺭﳛﺎﻧﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ (٣ / ٣‬ﺵ ﻡ ‪.‬‬
‫)‪ (5‬ﺍﻟﻮﺷﺮ ‪ :‬ﻫﻮ ﺃﻥ ﲢﺪﺩ ﺍﳌﺮﺃﺓ ﺃﺳﻨﺎ‪‬ﺎ ﻭﺗﺮﻗﻘﻬﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻭ ﺵ ﺭ( ‪) ،‬ﺹ ‪. (٧٢٣‬‬
‫)‪ (6‬ﺍﻟﻮﺷﻢ ‪ :‬ﻏﺮﺯ ﺍﳉﻠﺪ ﺑﺈﺑﺮﺓ ﻭﳓﻮﻫﺎ ﻭﺫﺭ ﺷﻲﺀ ﻋﻠﻴﻬﺎ ﻳﺼﺒﻎ ﺍﳉﻠﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻭ ﺵ ﻡ( ‪) ،‬ﺹ ‪. (٧٢٣‬‬
‫)‪ (7‬ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻨﺘﻒ ﻫﻨﺎ ‪ :‬ﻧﺘﻒ ﺍﳌﺮﺃﺓ ﺍﻟﺸﻌﺮ ﻣﻦ ﻭﺟﻬﻬﺎ ‪ ،‬ﺃﻭ ﻧﺘﻒ ﺍﻟﺮﺟﻞ ﳊﻴﺘﻪ ﺃﻭ ﺣﺎﺟﺒﻪ ‪ ،‬ﻭﻧﺘﻒ ﺍﻟﺸﻌﺮ ﺍﻷﺑﻴﺾ ‪،‬‬
‫ﻭﻧﺘﻒ ﺍﻟﺸﻌﺮ ﻋﻨﺪ ﺍﳌﺼﻴﺒﺔ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪. (٩٧ / ١١‬‬
‫)‪ (8‬ﺍﳌﻜﺎﻣﻌﺔ ‪ :‬ﺍﳌﻀﺎﺟﻌﺔ ﺑﲔ ﺍﻟﺮﺟﻠﲔ ﺃﻭ ﺍﳌﺮﺃﺗﲔ ﺑﺪﻭﻥ ﺳﺘﺮ ﺑﻴﻨﻬﻤﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻙ ﻡ ﻉ( ‪) ،‬ﺹ ‪. (٥٧٩‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻨﻬﻲ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ‪ .‬ﻭﺍﻟﻨﻬﱮ ‪ :‬ﻣﻦ ﺍﻟﻨﻬﺐ ﻭﻫﻮ ﺍﻟﻐﺎﺭﺓ ﻭﺍﻟﺴﻠﺐ ‪ ،‬ﻛﻤﺎ ﺗﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﻳﻨﻬﺐ ﺃﻳﻀﺎ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ، (٧٧٤ ، ٧٧٣ / ١‬ﻣﺎﺩﺓ )‪‬ﺐ( ‪.‬‬
‫)‪ (10‬ﺃﻱ ‪ :‬ﺭﻛﻮﺏ ﺟﻠﻮﺩ ﺍﻟﻨﻤﻮﺭ ‪ ،‬ﻗﻴﻞ ‪ :‬ﻷ‪‬ﺎ ﻣﻦ ﺯﻱ ﺍﻷﻋﺎﺟﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )‪. (٩٨ / ١١‬‬
‫)‪ (11‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻛﺮﻫﻪ )ﺃﻱ ﺍﳊﺮﻳﺮ( ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٣٢٦ ، ٣٢٥ / ٤) ، (٤٠٤٩‬؛ ﻭﺳﻨﻦ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﺘﻒ ‪(١٤٤ ، ١٤٣ / ٨) ،‬؛ ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪ . (١٣٤ / ٤‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ‬
‫ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٧٠١ / ٢‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٩٤٩٤‬ﻭﻗﺎﻝ ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ " ﻭﱂ ﺃﺟﺪﻩ ﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬
‫)‪ (12‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﺑﻠﻔﻆ ‪ " :‬ﺑﻠﻐﻨﺎ " ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﻮﺷﺮ )‪. (١٤٩ / ٨‬‬

‫‪٢٨٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪( 2‬‬ ‫)‪(1‬‬

‫ﺑﻦ ﻓﻀﺎﻟﺔ‪ ،‬ﻭﺣﻴﻮﺓ ﺑﻦ ﺷﺮﻳﺢ ﺍﳌﺼﺮﻱ‬ ‫ﺣﺪﻳﺚ ﻋﻴﺎﺵ ﺑﻦ ﻋﺒﺎﺱ‪ .‬ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﳌﻔﻀﻞ‬
‫ﻭﳛﲕ ﺑﻦ ﺃﻳﻮﺏ )‪ . (3‬ﻭﻛﻞ ﻣﻨﻬﻢ ﺛﻘﺔ‪ ،‬ﻭﻋﻴﺎﺵ ﺑﻦ ﻋﺒﺎﺱ ﺭﻭﻯ ﻟﻪ ﻣﺴﻠﻢ‪ ،‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ‬
‫ﻣﻌﲔ‪ " :‬ﺛﻘﺔ " )‪ . (4‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪ " :‬ﺻﺎﱀ " )‪ . (5‬ﻭﺃﻣﺎ ﺃﺑﻮ ﺍﳊﺼﲔ ‪ -‬ﺍﳍﻴﺜﻢ ﺑﻦ ﺷ‪‬ﻔِﻲ‪- ‬‬
‫ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﺷ‪‬ﻔِﻲ‪ ‬ﺑﻔﺘﺢ ﺍﻟﺸﲔ ﻭﲣﻔﻴﻒ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﶈﺪﺛﲔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺷ‪‬ﻔﹶﻲ‪ ،‬ﻭﻫﻮ ﻏﻠﻂ‪.‬‬
‫ﻭﺃﺑﻮ ﻋﺎﻣﺮ ﺍﳊﺠﺮﻱ )‪ (6‬ﻓﺸﻴﺨﺎﻥ‪ ،‬ﻗﺪ ﺭﻭﻯ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪ )‪ (7‬ﻣﻨﻬﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﺣﺪ‪ .‬ﻭﳘﺎ‬
‫ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻘﺪﻣﺎﺀ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﺃﺷﻜﻞ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻣﻦ ﺟﻬﺔ ﺃﻥ ﻳﺴﲑ ﺍﳊﺮﻳﺮ ﻗﺪ ﺩﻝ ﻋﻠﻰ‬
‫ﺟﻮﺍﺯﻩ ﻧﺼﻮﺹ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﻳﺘﻮﺟﻪ ﲢﺮﳝﻪ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ﺇﳕﺎ ﻛﺮﻩ ﺃﻥ ﳚﻌﻞ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺃﺳﻔﻞ ﺛﻴﺎﺑﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻣﻨﻜﺒﻴﻪ ﺣﺮﻳﺮﺍ‪ ،‬ﻣﺜﻞ ﺍﻷﻋﺎﺟﻢ‪،‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﻻ ﻟﻜﻮﻧﻪ ﺣﺮﻳﺮﺍ؛‬ ‫ﺷﻌﺎﺭﺍ ﻟﻸﻋﺎﺟﻢ‪ .‬ﻓﻨﻬﻰ ﻋﻨﻪ‬ ‫ﻓﻴﻜﻮﻥ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻧﻮﻋﺎ ﻛﺎﻥ‬
‫ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻨﻬﻲ )‪ (10‬ﻋﻨﻪ ﻟﻜﻮﻧﻪ ﺣﺮﻳﺮﺍ ﻟﻌﻢ ﺍﻟﺜﻮﺏ ﻛﻠﻪ‪ ،‬ﻭﱂ ﳜﺺ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻗﺎﻝ ﻓﻴﻪ‪ " :‬ﻣﺜﻞ ﺍﻷﻋﺎﺟﻢ "‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﳌﻔﻀﻞ ﺑﻦ ﻓﻀﺎﻟﺔ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﲦﺎﻣﺔ ﺍﻟﺮﻋﻴﲏ ‪ ،‬ﰒ ﺍﻟﻘﺘﺒﺎﱐ ‪ ،‬ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﺍﳌﺼﺮﻱ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ‬
‫ﻭﺍﻟﺪﻳﻦ ‪ ،‬ﺛﻘﺔ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٨١‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ ١٠٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (٢٧٤ ، ٢٧٣ / ١٠‬ﺕ ‪ (٤٩١‬ﻡ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺣﻴﻮﺓ ﺑﻦ ﺷﺮﻳﺢ ﺑﻦ ﺻﻔﻮﺍﻥ ﺍﻟﺘﺠﻴﱯ ‪ ،‬ﺃﺑﻮ ﺯﺭﻋﺔ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﺛﺒﺖ ﻓﻘﻴﻪ‬
‫ﺯﺍﻫﺪ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﲦﺎﻥ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺗﺴﻊ ﻭﲬﺴﲔ " ‪ ،‬ﻳﻌﲏ ‪ :‬ﻭﻣﺎﺋﺔ )‪ ١٥٨‬ﻫـ( ‪ .‬ﺭﻭﻯ ﻟﻪ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٠٨ / ١‬ﺕ ‪ (٦٥٨‬ﺡ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳛﲕ ﺑﻦ ﺃﻳﻮﺏ ﺍﻟﻐﺎﻓﻘﻲ ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺻﺪﻭﻕ ﺭﲟﺎ ﺃﺧﻄﺄ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ " ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪ ١٦٨‬ﻫـ( ‪ ،‬ﺭﻭﻯ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪) ، (٣٤٣ / ٢‬ﺕ ‪ (٢٢‬ﻱ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. (٦ / ٧‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. (٦ / ٧‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﺯﺩﻱ ‪.‬‬
‫)‪ (7‬ﻭﺍﺣﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﺷﻌﺎﺭ ﺍﻷﻋﺎﺟﻢ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﺃﻭ ﺷﻌﺎﺭﺍ ﻟﻸﻋﺎﺟﻢ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻛﺬﻟﻚ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺍﳌﻨﻬﻲ ﻋﻨﻪ ‪.‬‬

‫‪٢٨٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﺼﻔﺔ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻟﺘﻘﻴﻴﺪ ﺍﳌﻮﺻﻮﻑ‪ ،‬ﻻ ﻟﺘﻮﺿﻴﺤﻪ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﳝﻜﻦ ﲣﺮﻳﺞ ﻣﺎ‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﻋﻦ‬ ‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻋﺮﻭﺑﺔ‬
‫ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪ ،‬ﺃﻥ ﻧﱯ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺃﺭﻛﺐ ﺍﻷﺭﺟﻮﺍﻥ )‪ (3‬ﻭﻻ ﺃﻟﺒﺲ ﺍﳌﻌﺼﻔﺮ‪ ،‬ﻭﻻ‬
‫)‪(4‬‬
‫ﻓﺄﻭﻣﺄ ﺍﳊﺴﻦ ﺇﱃ ﺟﻴﺐ ﻗﻤﻴﺼﻪ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺃﻟﺒﺲ ﺍﻟﻘﻤﻴﺺ ﺍﳌﻜﻔﻒ ﺑﺎﳊﺮﻳﺮ "‪ .‬ﻗﺎﻝ‬
‫ﻭﻗﺎﻝ‪ " :‬ﺃﻻ )‪ (5‬ﻭﻃﻴﺐ ﺍﻟﺮﺟﺎﻝ ﺭﻳﺢ ﻻ ﻟﻮﻥ ﻟﻪ‪ ،‬ﺃﻻ ﻭﻃﻴﺐ ﺍﻟﻨﺴﺎﺀ ﻟﻮﻥ ﻻ ﺭﻳﺢ ﻟﻪ { ‪ .‬ﻗﺎﻝ‬
‫ﺳﻌﻴﺪ‪ " :‬ﺃﺭﺍﻩ ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﲪﻠﻮﺍ ﻗﻮﻟﻪ ﰲ ﻃﻴﺐ ﺍﻟﻨﺴﺎﺀ‪ :‬ﻋﻠﻰ ﺃ‪‬ﺎ ﺇﺫﺍ ﺧﺮﺟﺖ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ‬
‫ﻋﻨﺪ ﺯﻭﺟﻬﺎ ﻓﻠﺘﻄﻴﺐ ﲟﺎ ﺷﺎﺀﺕ " )‪ . (6‬ﺃﻭ ﳜﺮﺝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻓﻘﻂ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻗﺪ ﻳﻘﺎﻝ ﰲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ )‪ (7‬ﻟﻜﻦ ﰲ ﺫﻟﻚ ﻧﻈﺮ‪.‬‬
‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ )‪ (8‬ﻗﺎﻝ‪ } :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻧﺎ ﻻﻗﻮ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻋﺮﻭﺑﺔ ‪ ،‬ﻣﻬﺮﺍﻥ ﺍﻟﻴﺸﻜﺮﻱ ‪ -‬ﻣﻮﻻﻫﻢ ‪ -‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺍﻟﻨﻀﺮ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ﺣﺎﻓﻆ‬
‫ﻟﻪ ﺗﺼﺎﻧﻴﻒ ‪ ،‬ﻟﻜﻨﻪ ﻛﺜﲑ ﺍﻟﺘﺪﻟﻴﺲ ‪ ،‬ﻭﺍﺧﺘﻠﻂ ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﻨﺎﺱ ﰲ ﻗﺘﺎﺩﺓ " ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪ ١٥٦‬ﻫـ( ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٠٢ / ١‬ﺕ ‪. (٢٢٦‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻤﺮﺍﻥ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (3‬ﺍﻷﺭﺟﻮﺍﻥ ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺷﺠﺮ ﻟﻪ ﻭﺭﺩ ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺼﺒﻎ ﺍﻷﲪﺮ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﻮﺏ ﺍﳌﺼﺒﻮﻍ ﺑﺎﻷﲪﺮ ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺧﲑ‬
‫ﻫﻮ ﺍﳌﻌﲏ ﰲ ﺍﳊﺪﻳﺚ ‪ .‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ ‪ :‬ﰲ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ‪ " :‬ﻭﺃﺭﺍﻩ ﺃﺭﺍﺩ ﺑﻪ ﺍﳌﻴﺎﺛﺮ ﺍﳊﻤﺮ ﻭﻗﺪ ﺗﺘﺨﺬ ﻣﻦ ﺩﻳﺒﺎﺝ ﻭﺣﺮﻳﺮ‬
‫‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻓﻴﻪ ﺍﻟﻨﻬﻲ ‪ . " . .‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ﰲ ﻫﺎﻣﺶ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ . (٣٢٤ / ٤‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ‬
‫ﺍﻟﻮﺳﻴﻂ )‪ ، (١٣ / ١‬ﺑﺎﺏ ﺍﳍﻤﺰﺓ ‪.‬‬
‫)‪ (4‬ﻗﺎﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺇﻻ ﻃﻴﺐ ‪ .‬ﻓﺄﺳﻘﻂ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻛﺮﻫﻪ )ﺃﻱ ‪ :‬ﻟﺒﺲ ﺍﳊﺮﻳﺮ( ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٤) ، (٤٠٤٨‬‬
‫‪ . (٣٢٤‬ﻭﻟﻠﺤﺪﻳﺚ ﺷﺎﻫﺪ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٧٨٨‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﻃﻴﺐ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‬
‫)‪ . (١٠٧ / ٥‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ " ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ‬
‫ﺍﻟﻜﱪﻯ )‪. (٢٤٦ / ٣‬‬
‫)‪ (7‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺃﰊ ﺭﳛﺎﻧﺔ ﺍﻟﺬﻱ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﻓﻴﻪ ﻋﻦ ﺃﻥ ﳚﻌﻞ ﺍﻟﺮﺟﻞ ﰲ ﺃﺳﻔﻞ ﺛﻴﺎﺑﻪ ﻭﻋﻠﻰ ﻣﻨﻜﺒﻴﻪ ﺣﺮﻳﺮﺍ ﻣﺜﻞ ﺍﻷﻋﺎﺟﻢ‬
‫‪ ،‬ﺃﻱ ﺃﻧﻪ ﳜﺮﺝ ﻋﻠﻰ ﺍﻟﻜﺮﺍﻫﺔ ‪.‬‬
‫)‪ (8‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺭﺍﻓﻊ ﺑﻦ ﺧﺪﻳﺞ ﺑﻦ ﺭﺍﻓﻊ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻳﺰﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻷﻭﺳﻲ ‪ ،‬ﺍﺳﺘﺼﻐﺮﻩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺃﺣﺪ ﻭﺃﺟﺎﺯﻩ ﻓﺨﺮﺝ ‪‬ﺎ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪ ،‬ﻭﻛﺎﻥ ﻋﺮﻳﻒ ﻗﻮﻣﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻣﺎﺕ ‪‬ﺎ ﻋﻠﻰ‬

‫‪٢٨٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻌﺪﻭ ﻏﺪﺍ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻨﺎ ﻣﺪﻯ )‪ (1‬ﺃﻓﻨﺬﺑﺢ ﺑﺎﻟﻘﺼﺐ )‪ (2‬؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃ‪‬ﺮ ﺍﻟﺪﻡ‪ ،‬ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﷲ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻜﻞ‪ ،‬ﻟﻴﺲ ﺍﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ‪ ،‬ﻭﺳﺄﺣﺪﺛﻜﻢ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺃﻣﺎ ﺍﻟﺴﻦ‪ :‬ﻓﻌﻈﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻈﻔﺮ‪:‬‬
‫ﻓﻤﺪﻯ ﺍﳊﺒﺸﺔ { )‪. (3‬‬
‫)‪(4‬‬
‫ﻣﺪﻯ ﺍﳊﺒﺸﺔ‪ ،‬ﻛﻤﺎ ﻋﻠﻞ ﺍﻟﺴﻦ‪ :‬ﺑﺄﻧﻪ‬ ‫‪‬ﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺍﻟﺬﺑﺢ ﺑﺎﻟﻈﻔﺮ‪ ،‬ﻣﻌﻠﻼ ﺑﺄ‪‬ﺎ‬
‫ﻋﻈﻢ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻫﺬﺍ‪ ،‬ﻓﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺮﺃﻱ‪ :‬ﺇﱃ ﺃﻥ ﻋﻠﺔ ﺍﻟﻨﻬﻲ ﻛﻮﻥ ﺍﻟﺬﺑﺢ‬
‫ﺑﺎﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ ﻳﺸﺒﻪ ﺍﳋﻨﻖ‪ ،‬ﺃﻭ ﻫﻮ ﻣﻈﻨﺔ ﺍﳋﻨﻖ‪ ،‬ﻭﺍﳌﻨﺨﻨﻘﺔ ﳏﺮﻣﺔ‪ ،‬ﻭﺳﻮﻏﻮﺍ ﻋﻠﻰ ﻫﺬﺍ‪ :‬ﺍﻟﺬﺑﺢ‬
‫ﺑﺎﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ ﺍﳌﱰﻭﻋﲔ؛ ﻷﻥ ﺍﻟﺘﺬﻛﻴﺔ ﺑﺎﻵﻻﺕ ﺍﳌﻨﻔﺼﻠﺔ ﺍﶈﺪﺩﺓ )‪ (5‬ﻻ ﺧﻨﻖ ﻓﻴﻪ‪ .‬ﻭﺍﳉﻤﻬﻮﺭ‬
‫)‪(6‬‬
‫ﻓﻌﻠﻢ ﺃﻧﻪ ﻣﻦ‬ ‫ﻣﻨﻌﻮﺍ ﻣﻦ ﺫﻟﻚ ﻣﻄﻠﻘﺎ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﺍﺳﺘﺜﲎ ﺍﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ ﳑﺎ ﺃ‪‬ﺮ ﺍﻟﺪﻡ‬
‫ﺍﶈﺪﺩ ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﺍﻟﺘﺬﻛﻴﺔ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻟﻜﻮﻧﻪ ﺧﻨﻘﺎ‪ ،‬ﱂ ﻳﺴﺘﺜﻨﻪ‪ ،‬ﻭﺍﳌﻈﻨﺔ ﺇﳕﺎ ﺗﻘﺎﻡ ﻣﻘﺎﻡ‬
‫ﺍﳊﻘﻴﻘﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﻜﻤﺔ ﺧﻔﻴﺔ ﺃﻭ ﻏﲑ ﻣﻨﻀﺒﻄﺔ‪ ،‬ﻓﺄﻣﺎ ﻣﻊ ﻇﻬﻮﺭﻫﺎ ﻭﺍﻧﻀﺒﺎﻃﻬﺎ ﻓﻼ‪.‬‬
‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻧﻪ ﳐﺎﻟﻒ ﻟﺘﻌﻠﻴﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﳌﻨﺼﻮﺹ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﰒ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ‪ :‬ﻫﻞ‬
‫ﳝﻨﻊ ﻣﻦ ﺍﻟﺘﺬﻛﻴﺔ ﺑﺴﺎﺋﺮ )‪ (7‬ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻋﻤﻼ ﺑﻌﻤﻮﻡ ﺍﻟﻌﻠﺔ ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ ،‬ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻏﲑﻩ‪.‬‬

‫ﺃﺛﺮ ﺟﺮﺍﺡ ﺃﺻﺎﺑﺘﻪ ﻳﻮﻡ ﺃﺣﺪ ‪ ،‬ﻓﺎﻧﺘﻘﻀﺖ ﻋﻠﻴﻪ ﺑﻌﺪ ﻋﻤﺮ ﻃﻮﻳﻞ ﺳﻨﺔ )‪ ٥٩‬ﻫـ( ‪ ،‬ﻭﻗﻴﻞ ‪ ، (٧٣) :‬ﻭﻋﻤﺮﻩ )‪(٨٦‬‬
‫ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٤٩٦ - ٤٩٥ / ١‬ﺕ ‪ (٢٥٢٦‬ﺩ ‪.‬‬
‫)‪ (1‬ﺍﳌﺪﻯ ‪ :‬ﲨﻊ ﻣﺪﻳﺔ ﻭﻫﻲ ﺍﻟﺸﻔﺮﺓ )ﺍﻟﺴﻜﲔ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻡ ﺩ ﻯ( ‪) ،‬ﺹ ‪. (٦١٩‬‬
‫)‪ (2‬ﺍﻟﻘﺼﺐ ‪ :‬ﻗﺎﻝ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ " :‬ﺍﻟﻘﺼﺐ ﻛﻞ ﻧﺒﺎﺕ ﺫﻭ ﺃﻧﺎﺑﻴﺐ ‪ ،‬ﻭﺍﺣﺪ‪‬ﺎ ﻗﺼﺒﺔ ‪ ،‬ﻭﻛﻞ ﻧﺒﺎﺕ ﻛﺎﻥ ﺳﺎﻗﻪ‬
‫ﺃﻧﺎﺑﻴﺐ ﻭﻛﻌﻮﺑﺎ ﻓﻬﻮ ﻗﺼﺐ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪ ، (٦٧٤ / ١‬ﻣﺎﺩﺓ )ﻗﺼﺐ( ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺸﺮﻛﺔ ‪ ،‬ﺑﺎﺏ ﻗﺴﻤﺔ ﺍﻟﻐﻨﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٢٤٨٨‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪، (١٣١ / ٥‬‬
‫ﻭﺃﻳﻀﺎ ﺍﻷﺭﻗﺎﻡ )‪ (٣٠٧٥) ، (٢٥٠٧‬ﻭﻏﲑﻫﺎ ‪ .‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺿﺎﺣﻲ ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺍﻟﺬﺑﺢ ﺑﻜﻞ ﻣﺎ ﺃ‪‬ﺮ ﺍﻟﺪﻡ‬
‫‪ ،‬ﺇﻻ ﺍﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ ﻭﺳﺎﺋﺮ ﺍﻟﻌﻈﺎﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (١٥٥٨ / ٣) ، (١٩٦٨‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺑﺄﻧﻪ ‪ .‬ﻭ )ﺑﺄ‪‬ﺎ( ﺃﺻﺢ ﻟﻐﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﶈﺪﻭﺩﺓ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٤٥ ، ٤٣ / ١١‬ﻣﻦ ﺍﳌﻐﲏ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ ﻭ‪‬ﺎﻳﺔ ﺍﳌﻘﺘﺼﺪ )‪(٥٤٩ ، ٥٤٨ / ١‬‬
‫‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺑﺴﺎﻳﺮ ﺍﻟﻄﻌﺎﻡ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻛﺴﺎﺋﺮ ﺍﻟﻌﻈﺎﻡ ‪.‬‬

‫‪٢٨٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻌﺪ ﻗﻮﻟﻪ‪:‬‬ ‫)‪(2‬‬

‫ﻓﻘﻮﻟﻪ ‪ } r‬ﻭﺃﻣﺎ ﺍﻟﻈﻔﺮ‪ ،‬ﻓﻤﺪﻯ ﺍﳊﺒﺸﺔ {‬ ‫)‪(1‬‬
‫ﻭﻋﻠﻰ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ‬

‫} ﺳﺄﺣﺪﺛﻜﻢ ﻋﻦ ﺫﻟﻚ { ﻳﻘﺘﻀﻲ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ‪ -‬ﻭﻫﻮ ﻛﻮﻧﻪ ﻣﺪﻯ ﺍﳊﺒﺸﺔ ‪ -‬ﻟﻪ ﺗﺄﺛﲑ‬
‫)‪(3‬‬
‫ﰲ ﺍﳌﻨﻊ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﺔ‪ ،‬ﺃﻭ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﻟﻌﻠﺔ؛ ﺃﻭ ﻭﺻﻔﺎ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﻌﻠﺔ‪ ،‬ﺃﻭ ﺩﻟﻴﻠﻬﺎ‬
‫)‪(4‬‬
‫ﻋﻦ‬ ‫ﻭﺍﳊﺒﺸﺔ ﰲ ﺃﻇﻔﺎﺭﻫﻢ ﻃﻮﻝ‪ ،‬ﻓﻴﺬﻛﻮﻥ ‪‬ﺎ ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻷﻣﻢ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ‪‬ﻰ‬
‫ﺫﻟﻚ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﻴﻤﺎ ﳜﺘﺼﻮﻥ ﺑﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻈﻢ‪ :‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ‪‬ﻴﻪ ﻋﻦ ﺍﻟﺘﺬﻛﻴﺔ ﺑﻪ )‪ (5‬ﻛﻨﻬﻴﻪ ﻋﻦ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﻪ؛ ﳌﺎ ﻓﻴﻪ‬
‫)‪(6‬‬
‫ﻣﻦ ﺗﻨﺠﻴﺴﻪ ﻋﻠﻰ ﺍﳉﻦ‪ ،‬ﺇﺫ ﺍﻟﺪﻡ ﳒﺲ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻐﺮﺽ ﻫﻨﺎ ﺫﻛﺮ ﻣﺴﺄﻟﺔ ﺍﻟﺬﻛﺎﺓ ﲞﺼﻮﺻﻬﺎ‬
‫ﻓﺈﻥ ﻓﻴﻬﺎ ﻛﻼﻣﺎ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻪ‪.‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻗﺎﻝ‪ " :‬ﺍﻟﺒﺤﲑﺓ ﺍﻟﱵ‬ ‫ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‬ ‫ﻭﺃﻳﻀﺎ‪ ،‬ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟﺰﻫﺮﻱ‬
‫ﳝﻨﺢ )‪ (9‬ﺩﺭﻫﺎ ﻟﻠﻄﻮﺍﻏﻴﺖ‪ ،‬ﻓﻼ ﳛﻠﺒﻬﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﺴﺎﺋﺒﺔ‪ :‬ﻛﺎﻧﻮﺍ ﻳﺴﻴﺒﻮ‪‬ﺎ ﻵﳍﺘﻬﻢ‪ ،‬ﻻ‬
‫ﳛﻤﻞ ﻋﻠﻴﻬﺎ ﺷﻲﺀ "‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺭﺃﻳﺖ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮ‬

‫)‪ (1‬ﻫﻲ ﺑﺈﳚﺎﺯ ‪ :‬ﺃﻭﻻ ‪ :‬ﺃﻥ ﻋﻠﺔ ﺍﻟﻨﻬﻲ ﺑﺎﻟﺬﺑﺢ ﺑﺎﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ ﻛﻮﻧﻪ ﻳﺸﺒﻪ ﺍﳋﻨﻖ ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﳚﻮﺯ ﺍﻟﺬﺑﺢ ﺑﺎﻟﺴﻦ ﻭﺍﻟﻈﻔﺮ‬
‫ﺍﳌﱰﻭﻋﲔ ‪ .‬ﺛﺎﻧﻴﺎ ‪ :‬ﺍﳌﻨﻊ ﻣﻦ ﺍﻟﺬﺑﺢ ‪‬ﻤﺎ ﻣﻄﻠﻘﺎ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﺳﺘﺜﻨﺎﳘﺎ ﳑﺎ ﺃ‪‬ﺮ ﺍﻟﺪﻡ ‪،‬‬
‫ﻓﻬﻮ ﻣﻦ ﺍﶈﺪﺩ ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﺍﻟﺘﺬﻛﻴﺔ ﺑﻪ ‪ .‬ﺛﺎﻟﺜﺎ ‪ :‬ﺃﻥ ﺍﻟﻨﻬﻲ ﻳﺸﻤﻞ ﺳﺎﺋﺮ ﺍﻟﻌﻈﺎﻡ ﻋﻤﻼ ﺑﻌﻤﻮﻡ ﺍﻷﺩﻟﺔ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﺮﻛﺔ )‪ ، (٢٣٥٦‬ﻣﺴﻠﻢ ﺍﻷﺿﺎﺣﻲ )‪ ، (١٩٦٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻔﻮﺍﺋﺪ )‪ ، (١٤٩١‬ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺍﻟﻀﺤﺎﻳﺎ )‪ ، (٤٤١٠‬ﺃﲪﺪ )‪. (٤٦٣/٣‬‬
‫)‪ (3‬ﺃﻱ ﺩﻟﻴﻞ ﺍﻟﻌﻠﺔ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻴﻪ ‪.‬‬
‫)‪ (5‬ﺑﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺧﺼﻮﺻﻬﺎ ‪.‬‬
‫)‪ (7‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺷﻬﺎﺏ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (8‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﺑﻦ ﺣﺰﻥ ﺑﻦ ﺃﰊ ﻭﻫﺐ ﺍﻟﻘﺮﺷﻲ ﺍﳌﺨﺰﻭﻣﻲ ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻋﻠﻤﺎﺋﻬﻢ ﺍﻷﺛﺒﺎﺕ ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻜﺒﺎﺭ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﺮﺳﻼﺗﻪ ﺃﺻﺢ ﺍﳌﺮﺍﺳﻴﻞ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﳌﺪﻳﲏ ‪ :‬ﻻ ﺃﻋﻠﻢ ﰲ ﺍﻟﺘﺎﺑﻌﲔ ﺃﻭﺳﻊ ﻋﻠﻤﺎ ﻣﻨﻪ " ‪ .‬ﻣﺎﺕ ﺑﻌﺪ ﺍﻟﺘﺴﻌﲔ ﻫﺠﺮﻳﺔ ﻭﻗﺪ ﻧﺎﻫﺰ ﺍﻟﺜﻤﺎﻧﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٠٦ ، ٣٠٥ / ١‬ﺕ ‪ (٢٦٠‬ﺱ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ( ‪ :‬ﳝﻨﻊ ﺭﺩﻫﺎ ﺍﻟﻄﻮﺍﻏﻴﺖ ‪.‬‬

‫‪٢٨٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳋﺰﺍﻋﻲ )‪ (1‬ﳚﺮ ﻗﺼﺒﻪ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺳﻴﺐ ﺍﻟﺴﻮﺍﺋﺐ { )‪. (2‬‬
‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻴﻞ )‪ (3‬ﺑﻦ ﺃﰊ ﺻﺎﱀ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺭﺃﻳﺖ ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ﺑﻦ ﻗﻤﻌﺔ ﺑﻦ ﺧﻨﺪﻑ‪ ،‬ﺃﺧﺎ )‪ (4‬ﺑﲏ ﻛﻌﺐ‪ ،‬ﻭﻫﻮ‬

‫ﳚﺮ ﻗﺼﺒﻪ ﰲ ﺍﻟﻨﺎﺭ { )‪. (5‬‬

‫ﻭﻟﻠﺒﺨﺎﺭﻱ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺻﺎﱀ )‪ (6‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻋﻤﺮﻭ‬

‫ﺑﻦ ﳊﻲ ﺑﻦ ﻗﻤﻌﺔ ﺑﻦ ﺧﻨﺪﻑ‪ ،‬ﺃﺑﻮ ﺧﺰﺍﻋﺔ { )‪. (8) (7‬‬

‫)‪(9‬‬
‫ﺃﻭﻝ ﻣﻦ ﻧﺼﺐ ﺍﻷﻧﺼﺎﺏ ﺣﻮﻝ‬ ‫ﻫﺬﺍ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳌﺸﻬﻮﺭ‪ :‬ﺃﻥ ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ﻫﻮ‬
‫ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺟﻠﺒﻬﺎ ﻣﻦ ﺍﻟﺒﻠﻘﺎﺀ )‪ (10‬ﻣﻦ )‪ (11‬ﺃﺭﺽ ﺍﻟﺸﺎﻡ‪ ،‬ﻣﺘﺸﺒﻬﺎ ﺑﺄﻫﻞ ﺍﻟﺒﻠﻘﺎﺀ‪ ،‬ﻭﻫﻮ‬

‫)‪ (1‬ﺫﻛﺮ ﻋﻨﻪ ﺍﳌﺆﻟﻒ ﻣﺎ ﻳﻜﻔﻲ ﻟﻠﺘﻌﺮﻳﻒ ﺑﻪ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٥٤٩ - ٥٤٧ / ٦‬‬
‫)‪ ( 2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ﻭﺑﺎﺏ ﻗﺼﺔ ﺧﺰﺍﻋﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ( ٣٥٢١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪/ ٦‬‬
‫‪( ٥٤٧‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﺎﺭ ﻳﺪﺧﻠﻬﺎ ﺍﳉﺒﺎ ﺭﻭﻥ ‪ ،‬ﻭﺍﳉﻨﺔ ﻳﺪﺧﻠﻬﺎ ﺍﻟﻀﻌﻔﺎﺀ ‪ ،‬ﺗﺎﺑﻊ‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ ) ‪ . ( ٢١٩٢ / ٤ ) ، ( ٢٨٥٦‬ﺍﻧﻈﺮ ‪ :‬ﻫﺎﻣﺶ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ‪. ( ٢١٩١ / ٤‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﺳﻬﻞ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺳﻬﻴﻞ ﺑﻦ ﺃﰊ ﺻﺎﱀ ‪ ،‬ﺫﻛﻮﺍﻥ ﺍﻟﺴﻤﺎﻥ ‪ ،‬ﺃﺑﻮ ﻳﺰﻳﺪ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﺻﺪﻭﻕ‬
‫‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﳋﻤﺴﺔ ﻭﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﻭﻣﻘﺮﻭﻧﺎ ‪ .‬ﺗﻮﰲ ﰲ ﺧﻼﻓﺔ ﺍﳌﻨﺼﻮﺭ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(٣٣٨ / ١‬‬
‫‪) ،‬ﺕ ‪. (٥٨٠‬‬
‫)‪ (4‬ﰲ ﺑﻌﺾ ﻧﺴﺦ ﻣﺴﻠﻢ ‪ :‬ﺃﺑﺎ ﺑﲏ ﻛﻌﺐ ‪.‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﺎﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٢١٩٢ -٢١٩١ / ٤) ، (٢٨٥٦‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺫﻛﻮﺍﻥ ‪ ،‬ﺃﺑﻮ ﺻﺎﱀ ‪ ،‬ﺍﻟﺴﻤﺎﻥ ﺍﻟﺰﻳﺎﺕ ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺍﻷﲪﺲ ﺍﻟﻐﻄﻔﺎﱐ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺟﻼﺀ‬
‫ﺍﻟﺼﺎﳊﲔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٠١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٢٢٠ - ٢١٩ / ٣‬ﺕ‬
‫‪. (٤١٧‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪. (٣٣٣٢‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻗﺼﺔ ﺧﺰﺍﻋﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٣٥٢٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٥٤٧ / ٦‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬
‫)‪ (10‬ﺍﻟﺒﻠﻘﺎﺀ ‪ :‬ﻫﻲ ﺍﻟﺒﻼﺩ ﺍﻟﻮﺍﻗﻌﺔ ﺑﲔ ﺍﻟﺸﺎﻡ ﻭﻭﺍﺩﻱ ﺍﻟﻘﺮﻯ ﴰﺎﻝ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﻗﺎﻋﺪ‪‬ﺎ ﻋﻤ‪‬ﺎﻥ ‪ ،‬ﻓﻬﻲ ﺗﺸﻜﻞ ﺟﺰﺀﺍ‬
‫ﻣﻦ ﺍﻷﺭﺩﻥ ﺍﻵﻥ ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﺪﳝﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺩﻣﺸﻖ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٤٨٩ / ١‬‬
‫)‪ (11‬ﻣﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٢٩٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻭﻝ ﻣﻦ ﺳﻴﺐ ﺍﻟﺴﺎﺋﺒﺔ‪ ،‬ﻭﻭﺻﻞ ﺍﻟﻮﺻﻴﻠﺔ‪ ،‬ﻭﲪﻰ ﺍﳊﺎﻡ‪ ،‬ﻓﺄﺧﱪ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﺭﺁﻩ } ﳚﺮ ﻗﺼﺒﻪ‬

‫ﻭﻫﻲ ﺍﻷﻣﻌﺎﺀ ﻭﻣﻨﻪ ﲰﻲ ﺍﻟﻘﺼﺎﺏ ﺑﺬﻟﻚ؛ ﻷ‪‬ﺎ ﺗﺸﺒﻪ ﺍﻟﻘﺼﺐ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ‬ ‫)‪(1‬‬
‫ﰲ ﺍﻟﻨﺎﺭ {‬
‫ﺍﻟﻌﺮﺏ ﻗﺒﻠﻪ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻣﻠﺔ ﺃﺑﻴﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﳊﻨﻴﻔﻴﺔ ﺍﻟﺴﻤﺤﺔ‪ ،‬ﺩﻳﻦ‬
‫ﺃﺑﻴﻬﻢ )‪ (2‬ﺇﺑﺮﺍﻫﻴﻢ‪.‬‬
‫ﻓﺘﺸﺒﻪ ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ‪ -‬ﻭﻛﺎﻥ ﻋﻈﻴﻢ ﺃﻫﻞ ﻣﻜﺔ ﻳﻮﻣﺌﺬ؛ ﻷﻥ ﺧﺰﺍﻋﺔ ﻛﺎﻧﻮﺍ ﻭﻻﺓ ﺍﻟﺒﻴﺖ‬
‫ﻗﺒﻞ ﻗﺮﻳﺶ‪ ،‬ﻭﻛﺎﻥ ﺳﺎﺋﺮ ﺍﻟﻌﺮﺏ ﻣﺘﺸﺒﻬﲔ ﺑﺄﻫﻞ ﻣﻜﺔ؛ ﻷﻥ ﻓﻴﻬﺎ ﺑﻴﺖ ﺍﷲ‪ ،‬ﻭﺇﻟﻴﻬﺎ ﺍﳊﺞ‪ ،‬ﻣﺎ‬
‫ﺯﺍﻟﻮﺍ ﻣﻌﻈﻤﲔ ﻣﻦ ﺯﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،-‬ﻓﺘﺸﺒﻪ ﻋﻤﺮﻭ ﲟﻦ ﺭﺁﻩ ﰲ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺍﺳﺘﺤﺴﻦ‬
‫ﺑﻌﻘﻠﻪ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﰲ ﲢﺮﱘ ﻣﺎ ﺣﺮﻣﻪ ﻣﻦ ﺍﻟﺒﺤﲑﺓ ﻭﺍﻟﺴﺎﺋﺒﺔ ﻭﺍﻟﻮﺻﻴﻠﺔ ﻭﺍﳊﺎﻡ‪،‬‬
‫ﺗﻌﻈﻴﻤﺎ ﷲ ﻭﺩﻳﻨﺎ‪ ،‬ﻓﻜﺎﻥ ﻣﺎ ﻓﻌﻠﻪ ﺃﺻﻞ ﺍﻟﺸﺮﻙ ﰲ ﺍﻟﻌﺮﺏ‪ ،‬ﺃﻫﻞ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺃﺻﻞ ﲢﺮﱘ‬
‫ﺍﳊﻼﻝ‪ ،‬ﻭﺇﳕﺎ ﻓﻌﻠﻪ ﻣﺘﺸﺒﻬﺎ ﻓﻴﻪ ﺑﻐﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭﺽ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﺍﻷﻣﺮ ﻳﺘﺰﺍﻳﺪ ﻭﻳﺘﻔﺎﻗﻢ ﺣﱴ‬
‫ﻏﻠﺐ ﻋﻠﻰ ﺃﻓﻀﻞ ﺍﻷﺭﺽ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ‪ U‬ﻭﺗﻐﻴﲑ ﺩﻳﻨﻪ )‪ (3‬ﺇﱃ ﺃﻥ ﺑﻌﺚ ﺍﷲ ﺭﺳﻮﻟﻪ ‪ r‬ﻓﺄﺣﻴﺎ‬
‫ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﻗﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺣﻠﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﳛﺮﻣﻮﻧﻪ‪.‬‬
‫‪Ï^ö•ysø9$# šÆÏB r&u‘ sŒ $£JÏB ¬! (# qè =y èy_ur‬‬ ‫ﻭﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻣﻦ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪5Où =Ïæ ÎŽö• tóÎ/ $Jgxÿy™ öNèdy ‰»s9÷ rr& (#þ qè =tG s% tûïÏ %©!$ # uŽÅ £y z ô‰s %‬‬ ‫ﺇﱃ ﻗﻮﻟﻪ‪} :‬‬ ‫)‪(4‬‬
‫‪{ $Y7ŠÅÁtR ÉO»yè÷RF{$#ur‬‬

‫ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺧﻄﺎﺏ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﻀﺮﺏ؛ ﻭﳍﺬﺍ‬ ‫)‪(5‬‬

‫‪{ ª!$#‬‬ ‫‪ÞOß gs %y —u‘ $tB (#qã B§• ymu r‬‬

‫™‪Ÿwur $tRä t!$t /#u ä Iwu r $oYò2u Žõ °r & !$tB ª!$ # uä!$x © öqs9 (#qä. uŽõ °r & tûïÏ% ©!$ # ãAqà)u‹ y‬‬ ‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﰲ ﺃﺛﻨﺎﺋﻬﺎ‪} :‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٣٣٣‬ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ )‪. (٢٨٥٦‬‬
‫)‪ (2‬ﺃﺑﻴﻬﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺗﻐﲑ ﺩﻳﻨﻪ ﺍﳊﻨﻴﻒ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. ١٣٦ :‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺎﺕ ‪. ١٤٠-١٣٦‬‬

‫‪٢٩١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪. (1) { 4 &äóÓx« `ÏB $uZøB§•ym‬‬

‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﺒﺪﺃ ﻫﺬﺍ ﺍﻟﺘﺤﺮﱘ‪ :‬ﺗﺮﻙ ﺍﻷﻣﻮﺭ ﺍﳌﺒﺎﺣﺔ ﺗﺪﻳﻨﺎ‪ ،‬ﻭﺃﺻﻞ ﻫﺬﺍ ﺍﻟﺘﺪﻳﻦ‪ :‬ﻫﻮ ﻣﻦ‬
‫ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﺼﺪ )‪ (2‬ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪.‬‬
‫ﻓﻘﺪ ﺗﺒﲔ ﻟﻚ‪ :‬ﺃﻥ ﻣﻦ ﺃﺻﻞ ﺩﺭﻭﺱ ﺩﻳﻦ ﺍﷲ ﻭﺷﺮﺍﺋﻌﻪ‪ ،‬ﻭﻇﻬﻮﺭ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ‪ :‬ﺍﻟﺘﺸﺒﻪ‬
‫ﺑﺎﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺃﺻﻞ ﻛﻞ ﺧﲑ‪ :‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺳﻨﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺷﺮﺍﺋﻌﻬﻢ‪ ،‬ﻭﳍﺬﺍ ﻋﻈﻢ‬
‫ﻭﻗﻊ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺗﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﲨﻌﺖ ﺍﻟﻮﺻﻔﲔ ؟‬
‫ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﻣﺎ ﺍﺑﺘﺪﻉ ﻗﻮﻡ ﺑﺪﻋﺔ ﺇﻻ ﻧﺰﻉ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺴﻨﺔ ﻣﺜﻠﻬﺎ { )‪. (4) (3‬‬
‫)‪(7‬‬
‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﻘﺪ )‪ (5‬ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﻫﺸﻴﻢ )‪ (6‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺑﺸﺮ‬
‫ﻋﻦ ﺃﰊ ﻋﻤﲑ ﺑﻦ‪ ............................‬ﺃﻧﺲ )‪ (8‬ﻋﻦ ﻋﻤﻮﻣﺔ ﻟﻪ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻗﺎﻝ‪:‬‬
‫} ﺍﻫﺘﻢ ﺍﻟﻨﱯ ‪ r‬ﻟﻠﺼﻼﺓ‪ ،‬ﻛﻴﻒ ﳚﻤﻊ ﺍﻟﻨﺎﺱ ﳍﺎ ؟ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺍﻧﺼﺐ ﺭﺍﻳﺔ ﻋﻨﺪ ﺣﻀﻮﺭ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٨‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻥ ﱂ ﻳﻘﺼﺪ ﺍﳌﺘﺪﻳﻦ ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻟﻴﺴﺖ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (3‬ﺃﲪﺪ )‪. (١٠٥/٤‬‬
‫)‪ (4‬ﺃﺧﺮﺝ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﻏﻀﻴﻒ ﺑﻦ ﺍﳊﺮﺙ ﰲ ﺣﺪﻳﺚ ﺟﺎﺀ ﰲ ﺁﺧﺮﻩ ‪ .‬ﻗﺎﻝ ‪ :‬ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﻣﺎ ﺃﺣﺪﺙ ﻗﻮﻡ ﺑﺪﻋﺔ ﺇﻻ ﺭﻓﻊ ﺍﷲ ﻣﺜﻠﻬﺎ ﻣﻦ ﺍﻟﺴﻨﺔ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪ .‬ﺍﳌﺴﻨﺪ )‪ (١٠٥ / ٤‬ﻭﺫﻛﺮﻩ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ " ‪ .‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٤٨٠ / ٢‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٧٧٩٠‬‬
‫‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻓﺮﻭﻯ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻫﺸﻴﻢ ﺑﻦ ﺑﺸﲑ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺧﺎﺯﻥ ‪ ،‬ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺣﺎﻓﻆ ‪ ،‬ﺛﺒﺖ ‪،‬‬
‫ﻣﺘﻔﻖ ﻋﻠﻰ ﺇﻣﺎﻣﺘﻪ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﻛﺜﲑ ﺍﻟﺘﺪﻟﻴﺲ ‪ ،‬ﻭﺍﻹﺭﺳﺎﻝ ﺍﳋﻔﻲ " ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪١٨٣‬ﻫـ (‬
‫ﻭﻗﺪ ﻗﺎﺭﺏ ﺍﻟﺜﻤﺎﻧﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٢٠ / ٢‬ﺕ ‪ (١٠٣‬ﻫـ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺟﻌﻔﺮ ﺑﻦ ﺇﻳﺎﺱ ‪ ،‬ﺃﺑﻮ ﺑﺸﺮ ﺑﻦ ﺃﰊ ﻭﺣﺸﻴﺔ ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﻨﺎﺱ ﰲ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‬
‫‪ ،‬ﻭﺿﻌﻔﻪ ﺷﻌﺒﺔ ﰲ ﺣﺒﻴﺐ ﺑﻦ ﺳﺎﱂ ﻭﰲ ﳎﺎﻫﺪ " ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻫﻮ ﻳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪١٢٦‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٢٩ / ١‬ﺕ ‪ (٧٠‬ﺝ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﻋﻤﲑ ﺑﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺃﻛﱪ ﻭﻟﺪ ﺃﻧﺲ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺍﲰﻪ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‬
‫‪ " :‬ﺛﻘﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٥٦ / ٢‬ﺕ ‪. (١٩٢‬‬

‫‪٢٩٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﻓﻠﻢ ﻳﻌﺠﺒﻪ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺬﻛﺮﻭﺍ ﻟﻪ ﺍﻟﻘﹸﻨ‪‬ﻊ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻭﻫﺎ ﺁﺫﻥ‬
‫)‪(3‬‬
‫ﻟﻪ‬ ‫ﺷﺒﻮﺭ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻠﻢ ﻳﻌﺠﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﻫﻮ ﻣﻦ ﺃﻣﺮ ﺍﻟﻴﻬﻮﺩ "‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺬﻛﺮﻭﺍ‬
‫)‪(5‬‬
‫ﺍﻟﻨﺎﻗﻮﺱ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻫﻮ ﻣﻦ ﻓﻌﻞ )‪ (4‬ﺍﻟﻨﺼﺎﺭﻯ "‪ ،‬ﻓﺎﻧﺼﺮﻑ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﺒﺪ ﺭﺑﻪ‬
‫ﻭﻫﻮ ﻣﻬﺘﻢ ﻟِﻬ‪‬ﻢ‪ ‬ﺍﻟﻨﱯ ‪ r‬ﻓﺄﺭﻱ ﺍﻷﺫﺍﻥ ﰲ ﻣﻨﺎﻣﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻐﺪﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﺄﺧﱪﻩ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﱐ ﻟﺒﲔ ﻧﺎﺋﻢ ﻭﻳﻘﻈﺎﻥ‪ ،‬ﺇﺫ ﺃﺗﺎﱐ ﺁﺕ‪ ،‬ﻓﺄﺭﺍﱐ ﺍﻷﺫﺍﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﻗﺪ ﺭﺁﻩ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻓﻜﺘﻤﻪ ﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ ﻗﺎﻝ‪ :‬ﰒ ﺃﺧﱪ ﺍﻟﻨﱯ ‪ r‬ﻓﻘﺎﻝ‪ " :‬ﻟﻪ‬
‫ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﲣﱪﻧﺎ ؟ "‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺳﺒﻘﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻓﺎﺳﺘﺤﻴﻴﺖ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ " r‬ﻳﺎ ﺑﻼﻝ ﻗﻢ ﻓﺎﻧﻈﺮ ﻣﺎ ﻳﺄﻣﺮﻙ ﺑﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﻓﺎﻓﻌﻠﻪ " ﻗﺎﻝ‪ " :‬ﻓﺄﺫﻥ ﺑﻼﻝ "‪،‬‬
‫ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺑﺸﺮ‪ " :‬ﻓﺤﺪﺛﲏ ﺃﺑﻮ ﻋﻤﲑ‪ :‬ﺃﻥ ﺍﻷﻧﺼﺎﺭ ﺗﺰﻋﻢ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻟﻮﻻ ﺃﻧﻪ ﻛﺎﻥ‬
‫ﻳﻮﻣﺌﺬ ﻣﺮﻳﻀﺎ‪ ،‬ﳉﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﺆﺫﻧﺎ { )‪. (6‬‬
‫)‪(1‬‬
‫ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ ﺳﻨﻨﻪ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻮﺍﻧﺔ )‪ (7‬ﻋﻦ ﻣﻐﲑﺓ )‪ (8‬ﻋﻦ ﻋﺎﻣﺮ ﺍﻟﺸﻌﱯ‬

‫)‪ (1‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺃﺫﻥ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ ( ‪ :‬ﺍﻟﻨﻘﻊ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﻓﺬﻛﺮ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻫﻮ ﻣﻦ ﺃﻣﺮ ﺍﻟﻨﺼﺎﺭﻯ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺛﻌﻠﺒﺔ ﺑﻦ ﻋﺒﺪ ﺭﺑﻪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ ﺍﳊﺎﺭﺛﻲ ‪ ،‬ﺷﻬﺪ ﺍﻟﻌﻘﺒﺔ ﻭﺑﺪﺭﺍ‬
‫ﻭﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪٣٢‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٦٤‬ﺳﻨﺔ ‪،‬‬
‫ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻋﺜﻤﺎﻥ ‪ ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣١٢ / ٢‬ﺕ ‪(٤٦٨٦‬؛ ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪١٦٥ / ٣‬‬
‫‪. (١٦٧ -‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺑﺪﺀ ﺍﻷﺫﺍﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٤٩٨‬ﻭ )‪. (٣٣٧ - ٣٣٥ / ١‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻭﺿﺎﺡ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻴﺸﻜﺮﻱ ﺍﻟﻮﺍﺳﻄﻲ ﺍﻟﺒﺰﺍﺭ ‪ ،‬ﺃﺑﻮ ﻋﻮﺍﻧﺔ ‪ ،‬ﺍﺷﺘﻬﺮ ﺑﻜﻨﻴﺘﻪ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ‬
‫ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ " ‪ ،‬ﺭﻭﻯ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﳌﺴﻨﺪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٧٦‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٣١ / ٢‬ﺕ ‪ (٣٣‬ﻭ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﳌﻐﲑﺓ ﺑﻦ ﻣﻘﺴﻢ ﺍﻟﻀﱯ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺃﺑﻮ ﻫﺸﺎﻡ ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﻭﺛﻘﺔ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻌﺠﻠﻲ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ‬
‫ﺳﻌﺪ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻛﺎﻥ ﻳﺪﻟﺲ ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﻋﻦ ﺍﺑﻦ ﻓﻀﻞ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٣٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (٢٧٠ ، ٢٦٩ / ١٠‬ﺕ ‪. (٤٨٢‬‬

‫‪٢٩٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻫﺘﻢ )‪ (2‬ﺑﺎﻟﺼﻼﺓ ﺍﻫﺘﻤﺎﻣﺎ ﺷﺪﻳﺪﺍ‪ ،‬ﺗﺒﲔ )‪ (3‬ﺫﻟﻚ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺍﻫﺘﻢ ﺑﻪ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺍﻟﻨﺼﺎﺭﻯ "‪ .‬ﰒ ﺃﺭﺍﺩ ﺃﻥ‬ ‫ﺃﻥ ﺫﻛﺮ ﺍﻟﻨﺎﻗﻮﺱ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﻫﻮ ﻣﻦ ﺃﻣﺮ‬ ‫ﻣﻦ ﺃﻣﺮ ﺍﻟﺼﻼﺓ‬
‫ﻳﺒﻌﺚ ﺭﺟﺎﻻ ﻳﺆﺫﻧﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﰲ ﺍﻟﻄﺮﻕ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﺃﻛﺮﻩ ﺃﻥ ﺃﺷﻐﻞ ﺭﺟﺎﻻ ﻋﻦ‬
‫ﺻﻼ‪‬ﻢ ﺑﺄﺫﺍﻥ ﻏﲑﻫﻢ " )‪ (6‬ﻭﺫﻛﺮ ﺭﺅﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ‪.‬‬
‫ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ‪ } :‬ﳌﺎ ﻛﺜﺮ‬ ‫)‪(7‬‬
‫ﻭﻳﺸﻬﺪ ﳍﺬﺍ ﻣﺎ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﺫﻛﺮﻭﺍ ﺃﻥ ﻳﻌﻠﻤﻮﺍ )‪ (8‬ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺑﺸﻲﺀ ﻳﻌﺮﻓﻮﻧﻪ‪ ،‬ﻓﺬﻛﺮﻭﺍ ﺃﻥ ﻳﻨﻮﺭﻭﺍ ﻧﺎﺭﺍ‪ ،‬ﻭﻳﻀﺮﺑﻮﺍ‬
‫ﻧﺎﻗﻮﺳﺎ‪ ،‬ﻓﺄﻣﺮ ﺑﻼﻝ ﺃﻥ ﻳﺸﻔﻊ ﺍﻷﺫﺍﻥ ﻭﻳﻮﺗﺮ ﺍﻹﻗﺎﻣﺔ { )‪. (9‬‬

‫ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ } :‬ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ‬ ‫)‪(10‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺎﻣﺮ ﺑﻦ ﺷﺮﺍﺣﻴﻞ ﺍﻟﺸﻌﱯ ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﳌﺸﻬﻮﺭ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ﻣﺸﻬﻮﺭ ‪ ،‬ﻓﻘﻴﻪ ﻓﺎﺿﻞ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪،‬‬
‫ﻗﺎﻝ ﻣﻜﺤﻮﻝ ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺃﻓﻘﻪ ﻣﻨﻪ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٠٣‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٨٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١‬‬
‫‪) ، (٣٨٧‬ﺕ ‪ (٤٦‬ﻉ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺄﻣﺮ ﺍﻟﺼﻼﺓ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻴﺘﺒﲔ ‪.‬‬
‫)‪ (4‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻌﻞ ‪.‬‬
‫)‪ (6‬ﱂ ﺃﺟﺪﻩ ﰲ ﺍﻟﻘﺴﻢ ﺍﳌﻄﺒﻮﻉ ﻣﻦ ﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺍﳉﺮﻣﻲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻗﻼﺑﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻓﺎﺿﻞ ‪ ،‬ﻛﺜﲑ ﺍﻹﺭﺳﺎﻝ "‬
‫ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻣﺎﺕ ﺑﺎﻟﺸﺎﻡ ﻫﺎﺭﺑﺎ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﺳﻨﺔ )‪١٠٤‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪) ، (٤١٧ / ١‬ﺕ‬
‫‪(٣١٩‬؛ ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪. (١٨٥ -١٨٣ / ٧‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻳﻌﻠﻤﻮﻫﻢ ‪.‬‬
‫)‪ (9‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺑﺪﺀ ﺍﻷﺫﺍﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٦٠٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪(٧٧ / ٢) ،‬؛‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺸﻔﻊ ﺍﻷﺫﺍﻥ؛ ﻭﺇﻳﺘﺎﺭ ﺍﻹﻗﺎﻣﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٢٨٦ / ١) ، (٣٧٨‬‬
‫‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﺮﻳﺞ ﺍﻷﻣﻮﻱ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﳌﻜﻲ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ‪ ،‬ﺃﺣﺪ ﺍﻷﻋﻼﻡ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺸﺎﻫﲑ‬
‫‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﻟﻔﻀﻼﺀ ‪ ،‬ﻳﺮﺳﻞ ﻭﻳﺪﻟﺲ ‪ ،‬ﺭﻭﻯ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٥٠‬ﻫـ( ﻭﻗﺪ‬
‫ﺟﺎﻭﺯ ﺍﻟﺴﺒﻌﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥٢٠ / ١‬ﺕ ‪ (١٣٢٤‬ﻉ؛ ﻭﺧﻼﺻﺔ ﺗﺬﻫﻴﺐ ﺍﻟﺘﻬﺬﻳﺐ )ﺹ‬
‫‪. (٢٤٤‬‬

‫‪٢٩٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﲔ ﻗﺪﻣﻮﺍ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﳚﺘﻤﻌﻮﻥ ﻓﻴﺘﺤﻴﻨﻮﻥ ﺍﻟﺼﻼﺓ )‪ (1‬ﻭﻟﻴﺲ ﻳﻨﺎﺩﻱ ‪‬ﻢ ﺃﺣﺪ‪ ،‬ﻓﺘﻜﻠﻤﻮﺍ ﻳﻮﻣﺎ ﰲ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﲣﺬﻭﺍ ﻧﺎﻗﻮﺳﺎ ﻣﺜﻞ ﻧﺎﻗﻮﺱ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻗﺮﻧﺎ ﻣﺜﻞ ﻗﺮﻥ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺃﹶﻭ‪‬ﻻ ﺗﺒﻌﺜﻮﻥ ﺭﺟﻼ ﻳﻨﺎﺩﻱ ﺑﺎﻟﺼﻼﺓ ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﻳﺎ ﺑﻼﻝ ﻗﻢ‬
‫ﻓﻨﺎﺩ ﺑﺎﻟﺼﻼﺓ { )‪. (2‬‬
‫ﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻣﻦ ﺷﺮﻉ )‪ (3‬ﺍﻷﺫﺍﻥ‪ ،‬ﻭﺭﺅﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﻭﻋﻤﺮ‪ ،‬ﻭﺃﻣﺮ ﻋﻤﺮ‬
‫)‪(4‬‬
‫ﺑﻪ‪ .‬ﺇﱃ ﻏﲑ‬ ‫ﺃﻳﻀﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﻣﺎ ﺭﻭﻱ ﻣﻦ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﻗﺪ ﲰﻊ ﺍﻷﺫﺍﻥ ﻟﻴﻠﺔ ﺃﺳﺮﻱ‬
‫ﺫﻟﻚ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺫﻛﺮﻩ‪ ،‬ﻭﺫﻛﺮ ﺍﳉﻮﺍﺏ ﻋﻤﺎ ﻗﺪ ﻳﺴﺘﺸﻜﻞ ﻣﻨﻪ‪.‬‬
‫ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﻫﻨﺎ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﳌﺎ ﻛﺮﻩ ﺑﻮﻕ ﺍﻟﻴﻬﻮﺩ ﺍﳌﻨﻔﻮﺥ ﺑﺎﻟﻔﻢ‪ ،‬ﻭﻧﺎﻗﻮﺱ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﺍﳌﻀﺮﻭﺏ ﺑﺎﻟﻴﺪ‪ ،‬ﻋﻠﻞ ﻫﺬﺍ ﺑﺄﻧﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻋﻠﻞ ﻫﺬﺍ ﺑﺄﻧﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﻨﺼﺎﺭﻯ؛ ﻷﻥ ﺫﻛﺮ‬
‫ﺍﻟﻮﺻﻒ ﻋﻘﻴﺐ ﺍﳊﻜﻢ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﺔ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ‪‬ﻴﻪ ﻋﻦ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﺃﻣﺮ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪.‬‬
‫ﻫﺬﺍ ﻣﻊ ﺃﻥ ﻗﺮﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺻﻠﻪ ﻣﺄﺧﻮﺫ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ‬
‫ﻳﻀﺮﺏ ﺑﺎﻟﺒﻮﻕ ﰲ ﻋﻬﺪﻩ‪ ،‬ﻭﺃﻣﺎ ﻧﺎﻗﻮﺱ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻤﺒﺘﺪﻉ‪ ،‬ﺇﺫ ﻋﺎﻣﺔ ﺷﺮﺍﺋﻊ ﺍﻟﻨﺼﺎﺭﻯ ﺃﺣﺪﺛﻬﺎ‬
‫ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ‪.‬‬
‫ﻭﻫﺬﺍ )‪ (5‬ﻳﻘﺘﻀﻲ ﻛﺮﺍﻫﺔ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﺻﻮﺍﺕ ﻣﻄﻠﻘﺎ ﰲ ﻏﲑ ﺍﻟﺼﻼﺓ )‪ (6‬ﺃﻳﻀﺎ؛ ﻷﻧﻪ‬
‫ﻣﻦ ﺃﻣﺮ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻳﻀﺮﺑﻮﻥ ﺑﺎﻟﻨﻮﺍﻗﻴﺲ ﰲ ﺃﻭﻗﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻏﲑ ﺃﻭﻗﺎﺕ‬
‫ﻋﺒﺎﺩﺍ‪‬ﻢ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻠﺼﻼﺓ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﰲ ﻣﺴﻠﻢ ‪ :‬ﻟﻠﺼﻠﻮﺍﺕ ‪.‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﺑﺪﺀ ﺍﻷﺫﺍﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٦٠٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪(٧٧ / ٢) ،‬؛‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺑﺪﺀ ﺍﻷﺫﺍﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٢٨٥ / ١) ، (٣٧٧‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺷﺮﺡ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﺑﻪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﻮ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ ( ‪ :‬ﰲ ﻏﲑ ﺍﻟﺼﻠﻮﺍﺕ ‪.‬‬

‫‪٢٩٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺇﳕﺎ ﺷﻌﺎﺭ ﺍﻟﺪﻳﻦ ﺍﳊﻨﻴﻒ‪ :‬ﺍﻷﺫﺍﻥ ﺍﳌﺘﻀﻤﻦ ﻟﻺﻋﻼﻥ ﺑﺬﻛﺮ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ ﺑﻪ ﺗﻔﺘﺢ ﺃﺑﻮﺍﺏ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﺘﻬﺮﺏ )‪ (1‬ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﺗﱰﻝ ﺍﻟﺮﲪﺔ‪.‬‬
‫)‪(2‬‬
‫ﻭﻗﺪ ﺍﺑﺘﻠﻲ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﻏﲑﻫﻢ‪ ،‬ﺬﺍ ﺍﻟﺸﻌﺎﺭ ﺍﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﻨﺼﺮﺍﱐ‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺍﻟﺒﺨﻮﺭ‪ ،‬ﻭﻳﻀﺮﺑﻮﻥ ﻟﻪ‬ ‫ﻳﺰﻓﻮﻥ‬ ‫ﺍﻟﺼﻐﲑ‬ ‫ﺣﱴ ﺇﻧﺎ ﺭﺃﻳﻨﺎﻫﻢ ﰲ ﻫﺬﺍ ﺍﳋﻤﻴﺲ ﺍﳊﻘﲑ‬
‫)‪(6‬‬
‫ﰲ ﺃﻭﻗﺎﺕ‬ ‫ﺑﻨﻮﺍﻗﻴﺲ ﺻﻐﺎﺭ‪ ،‬ﺣﱴ ﺇﻥ ﻣﻦ ﺍﳌﻠﻮﻙ ﻣﻦ ﻛﺎﻥ ﻳﻀﺮﺏ ﺑﺎﻷﺑﻮﺍﻕ‪ ،‬ﻭﺍﻟﺪﺑﺎﺩﺏ‬
‫)‪(7‬‬
‫ﻧﻔﺲ ﻣﺎ ﻛﺮﻫﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻀﺮﺏ ‪‬ﺎ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻫﻮ‬
‫)‪(8‬‬
‫‪ -‬ﺑﺬﻱ ﺍﻟﻘﺮﻧﲔ‪ ،‬ﻭﻭﻛﻞ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﺇﱃ ﻣﻠﻮﻙ‬ ‫ﻃﺮﰲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺗﺸﺒﻬﺎ ﻣﻨﻪ ‪ -‬ﺯﻋﻢ‬
‫ﺍﻷﻃﺮﺍﻑ‪.‬‬
‫)‪(9‬‬
‫ﻣﻦ ﺍﻟﺮﻭﻡ ﻭﺍﻟﻔﺮﺱ‪ ،‬ﳌﺎ ﻏﻠﺒﺖ ﻋﻠﻰ‬ ‫ﻭﻫﺬﻩ ﺍﳌﺸﺎ‪‬ﺔ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻟﻸﻋﺎﺟﻢ‬
‫)‪(10‬‬
‫ﻫﻲ ﻭﺃﻣﺜﺎﳍﺎ‪ ،‬ﳑﺎ ﺧﺎﻟﻔﻮﺍ ﺑﻪ ﻫﺪﻱ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺩﺧﻠﻮﺍ ﻓﻴﻤﺎ ﻛﺮﻫﻪ ﺍﷲ‬ ‫ﻣﻠﻮﻙ ﺍﳌﺸﺮﻕ‬
‫ﻭﺭﺳﻮﻟﻪ؛ ﺳ‪‬ﻠﱢﻂ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺮﻙ ﺍﻟﻜﺎﻓﺮﻭﻥ )‪ (11‬ﺍﳌﻮﻋﻮﺩ ﺑﻘﺘﺎﳍﻢ‪ ،‬ﺣﱴ ﻓﻌﻠﻮﺍ ﰲ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ ﻣﺎ‬

‫)‪ (1‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻭ‪‬ﺮﺏ ﺍﻟﺸﻴﺎﻃﲔ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺷﻌﺎﺭ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺍﳊﻘﲑ ‪ :‬ﺳﺎﻗﻄﺔ ‪.‬‬
‫)‪ (4‬ﺍﳋﻤﻴﺲ ﺍﻟﺼﻐﲑ ‪ :‬ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﱵ ﳛﺘﻔﻠﻮﻥ ‪‬ﺎ ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﻗﻊ ﻗﺒﻞ ﺁﺧﺮ ﲬﻴﺲ ﻣﻦ ﺃﻳﺎﻡ ﺻﻮﻣﻬﻢ ‪،‬‬
‫ﻭﳛﺘﻔﻠﻮﻥ ‪‬ﺬﺍ ﺍﳋﻤﻴﺲ ﺍﻟﺼﻐﲑ ﺗﻘﺪﳝﺎ ﻟﻼﺣﺘﻔﺎﻝ ﺑﻴﻮﻡ ﺍﳋﻤﻴﺲ ﺍﻟﻜﺒﲑ ﻭﻫﻮ ﺁﺧﺮ ﺻﻮﻡ ﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﻭﻫﻮ ﻋﻴﺪ ﺍﳌﺎﺋﺪﺓ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻔﺎﺻﻴﻞ ﻋﻦ ﻫﺬﺍ ﺍﳋﻤﻴﺲ ﰲ )‪ ، (٥٣١ / ١‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ( ‪ :‬ﻳﺮﻗﻮﻥ ﺍﻟﺒﺨﻮﺭ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺒﺨﺮﻭﻥ ﺍﻟﺒﺨﻮﺭ ‪ ،‬ﻭﻣﻌﲎ ﻳﺰﻓﻮﻥ ﺍﻟﺒﺨﻮﺭ ‪ :‬ﳛﻤﻠﻮﻧﻪ ﻭﻳﻘﺪﻣﻮﻧﻪ ‪.‬‬
‫)‪ (6‬ﺍﻟﺪﺑﺎﺩﺏ ‪ :‬ﺍﻟﻄﺒﻮﻝ ﻭﳓﻮﻫﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ ( ‪ :‬ﻭﻫﻲ ‪.‬‬
‫)‪ (8‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻤﺎ ﺯﻋﻢ ‪ ،‬ﻭﻫﻮ ﺃﰎ ﻟﻠﻤﻌﲎ ‪.‬‬
‫)‪ (9‬ﻭﻟﻸﻋﺎﺟﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ ﺝ ﺩ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻠﻮﻙ ﺍﻟﺸﺮﻕ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺮﻙ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﺮﻙ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻫﻨﺎ ‪ :‬ﺍﻟﺘﺘﺎﺭ ﺍﻟﺬﻳﻦ ﺍﺟﺘﺎﺣﻮﺍ ﺑﻼﺩ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ ‪ ،‬ﻭﺳﻴﺸﲑ ﺍﳌﺆﻟﻒ ﺇﱃ ﺃﻥ ﺍﻟﺘﺘﺎﺭ ﻫﻢ ﺑﺎﺩﻳﺔ ﺍﻟﺘﺮﻙ )‪ ، (٤١٨ / ١‬ﻛﻤﺎ ﺫﻛﺮ‬
‫ﺍﻟﻘﻠﻘﺸﻨﺪﻱ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﻘﻼﺋﺪ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻘﺒﺎﺋﻞ ﻋﺮﺏ ﺍﻟﺰﻣﺎﻥ( ﺃﻥ ﺍﻟﺘﺘﺎﺭ ﻳﺪﺧﻠﻮﻥ ﰲ ﺟﻨﺲ ﺍﻟﺘﺮﻙ ‪) ،‬ﺹ ‪، (٢٨‬‬
‫ﲢﻘﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﻧﺒﺎﺭﻱ ‪.‬‬

‫‪٢٩٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﱂ ﳚﺮ ﰲ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻣﺜﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﺗﺼﺪﻳﻖ ﻗﻮﻟﻪ ‪ } r‬ﻟﺘﺮﻛﱭ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ‬

‫ﻗﺒﻠﻜﻢ { )‪ (2) (1‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬

‫)‪(3‬‬
‫ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻋﻬﺪ ﻧﺒﻴﻬﻢ‪ ،‬ﻭﺑﻌﺪﻩ‪ ،‬ﻻ ﻳﻌﺮﻓﻮﻥ ﻭﻗﺖ ﺍﳊﺮﺏ ﺇﻻ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺫﻛﺮ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫‪ " :-‬ﻛﺎﻧﻮﺍ ﻳﺴﺘﺤﺒﻮﻥ‬ ‫‪ -‬ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﻋﺒﺎﺩ‪:‬‬
‫ﺧﻔﺾ ﺍﻟﺼﻮﺕ‪ :‬ﻋﻨﺪ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻋﻨﺪ ﺍﳉﻨﺎﺋﺰ " )‪. (6‬‬
‫ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻵﺛﺎﺭ ﺗﻘﺘﻀﻲ ﺃ‪‬ﻢ ﻛﺎﻧﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ‪ ،‬ﻣﻊ ﺍﻣﺘﻼﺀ‬
‫ﺍﻟﻘﻠﻮﺏ ﺑﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﺇﺟﻼﻟﻪ ﻭﺇﻛﺮﺍﻣﻪ‪ .‬ﻛﻤﺎ ﺃﻥ ﺣﺎﳍﻢ ﰲ ﺍﻟﺼﻼﺓ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﻛﺎﻥ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﺍﻟﺜﻼﺛﺔ )‪ (7‬ﻣﻦ ﻋﺎﺩﺓ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﻋﺎﺟﻢ‪ ،‬ﰒ ﻗﺪ‬
‫ﺍﺑﺘﻠﻰ ‪‬ﺎ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺳﺘﻘﺼﺎﺀ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ‪ } :‬ﻗﺎﻝ ﻋﻤﺮ ‪ t‬ﻛﺎﻥ ﺃﻫﻞ‬ ‫)‪(9) (8‬‬
‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﻌﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﻷﻭﺩﻱ‬
‫ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻻ ﻳﻔﻴﻀﻮﻥ ﻣﻦ ﲨﻊ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺃﺷﺮﻕ ﺛﺒﲑ‪ ،‬ﻛﻴﻤﺎ ﻧﻐﲑ‪ ،‬ﻗﺎﻝ‪:‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (٦٨٨٩‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٦٩‬ﺃﲪﺪ )‪. (٨٤/٣‬‬
‫)‪ (2‬ﻣﺮ ﺍﳊﺪﻳﺚ ﻭﲣﺮﳚﻪ )ﺹ ‪ . (١٦٩‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ( ‪ :‬ﻭﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻦ ﻋﺒﺎﺩﺓ ‪ ،‬ﻭﻫﻮ ﻭﻫﻢ ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ ﺑﻦ ﻋﺒﺎﺩ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻗﻴﺲ ﺑﻦ ﻋﺒﺎﺩ ﺍﻟﻀﺒﻌﻲ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﳐﻀﺮﻡ ‪ ،‬ﻣﺎﺕ ﺑﻌﺪ‬
‫ﺍﻟﺜﻤﺎﻧﲔ ‪ ،‬ﻭﻭﻫﻢ ﻣﻦ ﻋﺪﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ " ﺭﻭﻯ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ ،‬ﻣﺎﺕ ﺑﻌﺪ ﺍﻟﺜﻤﺎﻧﲔ ﻫﺠﺮﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٢٩ / ٢‬ﺕ ‪ (١٥٢‬ﻕ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ . (٧٤ / ٤‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ‬
‫ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﰲ ﺭﻓﻊ ﺍﻟﺼﻮﺕ )‪ . ( ٢٧٤ / ٤‬ﻭﺍﻧﻈﺮ ‪ :‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪. (٤٥٣ / ٤‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺍﻟﺜﻼﺙ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﺯﺩﻱ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪ :‬ﺍﻷﻭﺩﻱ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﻷﻭﺩﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺃﺑﻮ ﳛﻴﻲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻋﺎﺑﺪ ‪ ،‬ﻣﺸﻬﻮﺭ ‪ ،‬ﺭﻭﻯ ﻟﻪ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪٧٤‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٨٠ / ٢‬ﺕ ‪ (٦٨٩‬ﻉ ‪.‬‬

‫‪٢٩٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺨﺎﻟﻔﻬﻢ ﺍﻟﻨﱯ ‪ r‬ﻭﺃﻓﺎﺽ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ { )‪. (2) (1‬‬

‫ﻭﻗﺪ ﺭﻭﻱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ -‬ﻓﻴﻤﺎ ﺃﻇﻨﻪ ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺧﺎﻟﻒ ﻫﺪﻳﻨﺎ ﻫﺪﻱ‬

‫ﻓﺨﺎﻟﻔﻬﻢ‬ ‫)‪(5‬‬
‫ﻛﺎﻧﻮﺍ ﻳﻔﻴﻀﻮﻥ ﻣﻦ ﻋﺮﻓﺎﺕ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ‬ ‫)‪(4‬‬
‫ﻭﻛﺬﻟﻚ‬ ‫)‪(3‬‬
‫ﺍﳌﺸﺮﻛﲔ {‬
‫ﺍﻟﻨﱯ ‪ r‬ﺑﺎﻹﻓﺎﺿﺔ ﺑﻌﺪ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻭﳍﺬﺍ‪ :‬ﺻﺎﺭ ﺍﻟﻮﻗﻮﻑ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺮﻭﺏ ﻭﺍﺟﺒﺎ ﻋﻨﺪ‬
‫ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺭﻛﻨﺎ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻛﺮﻫﻮﺍ ﺷﺪﺓ ﺍﻹﺳﻔﺎﺭ )‪ (6‬ﺻﺒﻴﺤﺔ ﲨﻊ‪.‬‬
‫ﰒ ﺍﳊﺪﻳﺚ ﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﻗﺼﺪ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻤﺸﺮﻛﲔ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﻌﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻻ ﺗﺸﺮﺑﻮﺍ ﰲ ﺁﻧﻴﺔ ﺍﻟﺬﻫﺐ‬

‫ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﰲ ﺻﺤﺎﻓﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻜﻢ ﰲ ﺍﻵﺧﺮﺓ { )‪ (7‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪. (8‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺞ )‪ ، (١٦٠٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﺞ )‪ ، (٨٩٦‬ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ )‪ ، (٣٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ‬
‫)‪ ، (١٩٣٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻨﺎﺳﻚ )‪ ، (٣٠٢٢‬ﺃﲪﺪ )‪. (٥٠/١‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻣﱴ ﻳﺪﻓﻊ ﻣﻦ ﲨﻊ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٦٨٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪/ ٣) ،‬‬
‫‪ (٥٣١‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺃﻟﻔﺎﻇﻪ ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻹﻓﺎﺿﺔ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٢٤٢ / ٣) ، (٨٩٦‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (٥٤ ، ٥٠ ، ٤٢ ، ٣٩ / ١‬ﰲ ﻣﺴﻨﺪ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ‪ ،‬ﻭﺃﻟﻔﺎﻇﻪ ﻗﺮﻳﺒﺔ ﻣﻦ ﺳﻴﺎﻕ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻋﻦ ﺍﳌﺴﻮﺭ ﺑﻦ ﳐﺮﻣﺔ ‪ ،‬ﻭﺫﻛﺮ ﺣﺪﻳﺜﺎ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﺃﻧﻪ ﺫﻛﺮ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﻳﺪﻓﻌﻮﻥ ﻣﻦ ﻋﺮﻓﺔ ﻋﻨﺪ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﺣﱴ ﺗﻜﻮﻥ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﳉﺒﺎﻝ ‪ ،‬ﰒ ﻗﺎﻝ ‪" :‬‬
‫ﻫﺪﻳﻨﺎ ﳐﺎﻟﻒ ﻫﺪﻳﻬﻢ " ﻭﺫﻛﺮ ﺃ‪‬ﻢ ﻳﺪﻓﻌﻮﻥ ﻣﻦ ﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ‪ ،‬ﰒ ﻗﺎﻝ ‪ " :‬ﻫﺪﻳﻨﺎ ﳐﺎﻟﻒ‬
‫ﳍﺪﱘ " ﻛﻤﺎ ﺫﻛﺮﻩ ﻣﺮﺳﻼ ﺃﻳﻀﺎ ‪ .‬ﻭﻗﺪ ﺍﺧﺘﺼﺮﺕ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪ ، (١٢٥ / ٥‬ﺑﺎﺏ ﺍﻟﺪﻓﻊ‬
‫ﻣﻦ ﺍﳌﺰﺩﻟﻔﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻭﻟﺬﻟﻚ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ﻁ ( ‪ :‬ﻗﺒﻞ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﻟﻔﺠﺮ ‪.‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﻃﻌﻤﺔ )‪ ، (٥١١٠‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (٢٠٦٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺷﺮﺑﺔ )‪ ، (١٨٧٨‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪، (٥٣٠١‬‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٧٢٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٤١٤‬ﺃﲪﺪ )‪ ، (٣٩٧/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﺷﺮﺑﺔ )‪. (٢١٣٠‬‬
‫)‪ (8‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺸﺮﺏ ﰲ ﺁﻧﻴﺔ ﺍﻟﺬﻫﺐ ‪ ،‬ﻭﺑﺎﺏ ﺁﻧﻴﺔ ﺍﻟﻔﻀﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٥٦٣٢‬‬
‫‪ ،‬ﻭﺭﻗﻢ )‪ . (٩٦ - ٩٤ / ١٠) ، (٥٦٣٣‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﺳﺘﻌﻤﺎﻝ ﺇﻧﺎﺀ ﺍﻟﺬﻫﺐ‬
‫ﻭﺍﻟﻔﻀﺔ ‪ . .‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠٦٧‬ﻣﻦ ﻃﺮﻕ ﻛﺜﲑﺓ ﻭﺃﻟﻔﺎﻅ )‪. (١٦٣٨ -١٦٣٧ / ٣‬‬

‫‪٢٩٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻋﻦ ﺟﺒﲑ ﺑﻦ ﻧﻔﲑ )‪ (1‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ‪ } :‬ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻠﻲ ﺛﻮﺑﲔ‬

‫ﻣﻌﺼﻔﺮﻳﻦ ﻓﻘﺎﻝ‪ " :‬ﺇﻥ ﻫﺬﻩ ﻣﻦ ﺛﻴﺎﺏ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﻼ )‪ (2‬ﺗﻠﺒﺴﻬﺎ { ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪. (3‬‬
‫ﻋﻠﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﻟﺒﺴﻬﺎ ﺑﺄ‪‬ﺎ‪ :‬ﻣﻦ ﺛﻴﺎﺏ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﺭﺍﺩ ﺃ‪‬ﺎ ﳑﺎ ﻳﺴﺘﺤﻠﻪ ﺍﻟﻜﻔﺎﺭ‬
‫ﺑﺄ‪‬ﻢ )‪ (4‬ﻳﺴﺘﻤﺘﻌﻮﻥ ﲞﻼﻗﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﳑﺎ ﻳﻌﺘﺎﺩﻩ ﺍﻟﻜﻔﺎﺭ ﻟﺬﻟﻚ‪.‬‬
‫)‪(5‬‬
‫ﺇ‪‬ﻢ ﻳﺴﺘﻤﺘﻌﻮﻥ ﺑﺂﻧﻴﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻲ‬ ‫ﻛﻤﺎ ﺃﻧﻪ ﰲ ﺍﳊﺪﻳﺚ ﻗﺎﻝ‪:‬‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﳚﻌﻠﻮﻥ ﺍﲣﺎﺫ ﺍﳊﺮﻳﺮ ﻭﺃﻭﺍﱐ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺗﺸﺒﻬﺎ‬
‫ﺑﺎﻟﻜﻔﺎﺭ‪.‬‬
‫ﻗﺎﻝ‪ } :‬ﻛﺘﺐ ﺇﻟﻴﻨﺎ ﻋﻤﺮ ‪ t‬ﻭﳓﻦ‬ ‫)‪(6‬‬
‫ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻬﺪﻱ‬
‫ﺑﺄﺫﺭﺑﻴﺠﺎﻥ‪ ،‬ﻣﻊ ﻋﺘﺒﺔ ﺑﻦ ﻓﺮﻗﺪ‪ :‬ﻳﺎ ﻋﺘﺒﺔ ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﻛﺪ ﺃﺑﻴﻚ‪ ،‬ﻭﻻ ﻣﻦ ﻛﺪ ﺃﻣﻚ‪ ،‬ﻓﺄﺷﺒﻊ‬
‫)‪(7‬‬
‫ﻭﺍﻟﺘﻨﻌﻢ‪ ،‬ﻭﺯﻱ ﺃﻫﻞ ﺍﻟﺸﺮﻙ‪،‬‬ ‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺭﺣﺎﳍﻢ ﳑﺎ ﺗﺸﺒﻊ ﻣﻨﻪ ﰲ ﺭﺣﻠﻚ‪ ،‬ﻭﺇﻳﺎﻛﻢ‬
‫ﻭﻟﺒﻮﺱ ﺍﳊﺮﻳﺮ‪ ،‬ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻰ ﻋﻦ ﻟﺒﻮﺱ ﺍﳊﺮﻳﺮ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﺇﻻ ﻫﻜﺬﺍ " ‪ -‬ﻭﺭﻓﻊ ﻟﻨﺎ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺟﺒﲑ ﺑﻦ ﻧﻔﲑ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﺎﻣﺮ ﺍﳊﻀﺮﻣﻲ ﺍﳊﻤﺼﻲ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﳐﻀﺮﻡ ‪ ،‬ﻭﻷﺑﻴﻪ ﺻﺤﺒﺔ ‪ ،‬ﻭﻫﻮ‬
‫ﺛﻘﺔ ﺟﻠﻴﻞ ‪ ،‬ﺭﻭﻯ ﻟﻪ ﻣﺴﻠﻢ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ‪ ،‬ﺗﻮﰱ ﺳﻨﺔ )‪٨٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٢٦ / ١‬ﺕ ‪. (٤٤‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻻ ﺗﻠﺒﺴﻬﺎ ‪.‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﻟﺒﺲ ﺍﻟﺮﺟﻞ ﺍﻟﺜﻮﺏ ﺍﳌﻌﺼﻔﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٢٠٧٧‬‬
‫)‪. ( ١٦٤٧ / ٤‬‬
‫)‪ (4‬ﺑﺄ‪‬ﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (5‬ﻳﻘﺼﺪ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻧﺼﻪ ‪ ،‬ﻓﻘﺪ ﺳﺎﻕ ﻧﺼﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻗﺒﻞ ﻗﻠﻴﻞ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ( ‪ :‬ﺍﳌﻬﻨﺪﻱ ‪ .‬ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳍﻨﺪﻱ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪ ،‬ﻭﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻞ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﻋﺪﻱ ﺍﻟﻨﻬﺪﻱ ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ‪ ،‬ﺃﺳﻠﻢ ﻭﺻﺪﻕ ‪ ،‬ﻭﱂ ﻳﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺛﻘﺔ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﺃﺑﻮ‬
‫ﺣﺎﰎ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺼﺎﳊﲔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٠٠‬ﻫـ( ﻭﻋﻤﺮﻩ ﺃﻛﺜﺮ ﻣﻦ )‪ (١٣٠‬ﺳﻨﺔ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ‬
‫‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ )ﺹ ‪. (٢٣٥‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻳﺎﻙ ‪.‬‬

‫‪٢٩٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺄﺻﺒﻌﻴﻪ )‪ (1‬ﺍﻟﻮﺳﻄﻰ ﻭﺍﻟﺴﺒﺎﺑﺔ ﻭﺿﻤﻬﻤﺎ { )‪. (2‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻼﻝ‪ ،‬ﺑﺈﺳﻨﺎﺩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﺃﻥ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﺃﺗﻰ ﺑﻴﺘﺎ‪،‬‬
‫)‪(3‬‬
‫ﻓﻴﻪ ﺃﺑﺎﺭﻳﻖ ﺍﻟﺼﻔﺮ ﻭﺍﻟﺮﺻﺎﺹ‪ ،‬ﻓﻠﻢ ﻳﺪﺧﻠﻪ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ‬ ‫ﻓﺮﺃﻯ ﻓﻴﻪ ﺣﺎﺭﺳﺘﺎﻥ‬
‫ﻓﻬﻮ ﻣﻨﻬﻢ " )‪ . (4‬ﻭﰲ ﻟﻔﻆ ﺁﺧﺮ‪ ) :‬ﻓﺮﺃﻯ ﺷﻴﺌﺎ ﻣﻦ ﺯﻱ ﺍﻟﻌﺠﻢ ﻓﺨﺮﺝ ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ‬
‫ﻓﻬﻮ ﻣﻨﻬﻢ(‪.‬‬
‫ﺍﻟﺴﻮﺍﻕ )‪ " (6‬ﻛﻨﺎ ﰲ ﻭﻟﻴﻤﺔ‪ ،‬ﻓﺠﺎﺀ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻓﻠﻤﺎ‬ ‫)‪(5‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺻﺎﱀ‬
‫ﺩﺧﻞ ﻧﻈﺮ ﺇﱃ ﻛﺮﺳﻲ ﰲ ﺍﻟﺪﺍﺭ ﻋﻠﻴﻪ ﻓﻀﺔ‪ ،‬ﻓﺨﺮﺝ ﻓﻠﺤﻘﻪ ﺻﺎﺣﺐ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﻨﻔﺾ ﻳﺪﻩ ﰲ‬
‫)‪(9‬‬
‫ﻭﺟﻬﻪ ﻭﻗﺎﻝ‪ :‬ﺯﻱ ﺍ‪‬ﻮﺱ! ﺯﻱ ﺍ‪‬ﻮﺱ! " )‪ . (7‬ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺻﺎﱀ )‪ ) (8‬ﺇﺫﺍ ﻛﺎﻥ ﰲ‬
‫ﺍﻟﺪﻋﻮﺓ ﻣﺴﻜﺮ‪ ،‬ﺃﻭ ﺷﻲﺀ ﻣﻦ ﻣﻨﻜﺮ ﺁﻧﻴﺔ ﺍ‪‬ﻮﺱ‪ :‬ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﺃﻭ ﺳﺘﺮ ﺍﳉﺪﺭﺍﻥ ﺑﺎﻟﺜﻴﺎﺏ‪،‬‬
‫ﺧﺮﺝ ﻭﱂ ﻳﻄﻌﻢ(‪.‬‬
‫ﻭﻟﻮ ﺗﺘﺒﻌﻨﺎ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ )‪ (10‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﻊ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺍﷲ ﻟﻄﺎﻝ )‪. (1‬‬

‫)‪ (1‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺃﺻﺒﻌﻴﻪ ‪.‬‬

‫)‪ (2‬ﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ‪ " :‬ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﻛﺪﻙ " ‪ .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺇﻧﺎﺀ ﺍﻟﺬﻫﺐ ‪ . .‬ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﻭﺍﳊﺮﻳﺮ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ‪ . .‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠٦٩‬ﺍﻟﺮﻗﻢ ﺍﳋﺎﺹ‬
‫ﺑﺎﳊﺪﻳﺚ )‪ ، (١٦٤٢ / ٣) ، (١٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﳐﺘﺼﺮﺍ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﻟﺒﺲ ﺍﳊﺮﻳﺮ ﻟﻠﺮﺟﺎﻝ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٥٨٣٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪. (٢٨٤ / ١٠) ،‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺎﺩﺛﺘﲔ ‪.‬‬
‫)‪ (4‬ﻳﻈﻬﺮ ﺃﻥ ﻫﺬﺍ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﻟﻠﺨﻼﻝ ‪ ،‬ﻭﱂ ﺃﺟﺪﻩ ‪.‬‬
‫)‪ (5‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ :‬ﺍﺑﻦ ﺃﰊ ﺻﺎﱀ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﺑﻦ ﺃﰊ ﺻﺒﺢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. (٢٣٤ / ١‬‬
‫)‪ (6‬ﻋﻠﻲ ﺍﺑﻦ ﺃﰊ ﺻﺒﺢ ﺍﻟﺴﻮﺍﻕ ‪ :‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻗﺎﻝ ‪) :‬ﺣﻜﻰ ﻋﻦ ﺇﻣﺎﻣﻨﺎ ﺃﺷﻴﺎﺀ ( ‪ ،‬ﺫﻛﺮﻩ ﰲ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ )‪ ، (٢٣٤ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪. (٣٢٦‬‬
‫)‪ (7‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﻳﻌﻠﻰ ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ، (٢٣٤ / ١‬ﻭﺫﻛﺮ ﺑﺪﻝ ﻛﻠﻤﺔ )ﻋﻠﻴﻪ ﻓﻀﺔ ( ‪) :‬ﻋﻠﻴﻪ ﺻﻮﺭﺓ ( ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺻﺎﱀ ﺑﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ‪ ،‬ﻭﺃﻛﱪ ﺃﻭﻻﺩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ ‪ ،‬ﺃﺻﺒﻬﺎﻥ ﻭﻃﺮﺳﻮﺱ ‪،‬‬
‫ﻣﻦ ﺍﻟﻔﻀﻼﺀ ﺍﻟﺼﺎﳊﲔ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﺍﺷﺘﻬﺮ ﺑﺎﻟﻜﺮﻡ ﻭﺍﻟﺴﺨﺎﺀ ‪ ،‬ﻣﺎﺕ ﺑﺄﺻﺒﻬﺎﻥ ﺳﻨﺔ )‪٢٦٦‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ‬
‫)‪٢٠٣‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (١٧٦ -١٧٣ / ١‬ﺕ ‪. (٢٣٢‬‬
‫)‪ (9‬ﰲ )ﺏ ( ‪ :‬ﰲ ﺍﻟﻮﻟﻴﻤﺔ ﺍﻟﺪﻋﻮﺓ ‪.‬‬
‫)‪ (10‬ﻳﻌﲏ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ ﻭﳓﻮﻫﻢ ‪.‬‬

‫‪٣٠٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺑﻨﺎ ﺍﻟﻘﻮﻝ ‪.‬‬

‫‪٣٠١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻣﻦ ﺩﻻﺋﻞ ﺍﻹﲨﺎﻉ‬
‫ﻭﺃﻣﺎ ﺍﻹﲨﺎﻉ )‪ (1‬ﻓﻤﻦ ﻭﺟﻮﻩ‪:‬‬
‫ﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ‪ ،‬ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﰒ ﻋﺎﻣﺔ ﺍﻷﺋﻤﺔ ﺑﻌﺪﻩ‪،‬‬
‫)‪(2‬‬
‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﲑﻫﻢ‪،‬‬ ‫ﻭﺳﺎﺋﺮ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺟﻌﻠﻮﺍ ﰲ ﺍﻟﺸﺮﻭﻁ ﺍﳌﺸﺮﻭﻃﺔ‬
‫)‪(3‬‬
‫ﺃﺭﺍﺩﻭﺍ‬ ‫ﻓﻴﻤﺎ ﺷﺮﻃﻮﻩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ " :‬ﺃﻥ ﻧﻮﻗﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻧﻘﻮﻡ ﳍﻢ ﻣﻦ ﳎﺎﻟﺴﻨﺎ‪ ،‬ﺇﺫﺍ‬
‫)‪(4‬‬
‫ﻗﻠﻨﺴﻮﺓ‪ ،‬ﺃﻭ ﻋﻤﺎﻣﺔ‪ ،‬ﺃﻭ ﻧﻌﻠﲔ‪ ،‬ﺃﻭ ﻓﺮﻕ‬ ‫ﺍﳉﻠﻮﺱ‪ ،‬ﻭﻻ ﻧﺘﺸﺒﻪ ‪‬ﻢ ﰲ ﺷﻲﺀ ﻣﻦ ﻟﺒﺎﺳﻬﻢ‬
‫ﺷﻌﺮ‪ ،‬ﻭﻻ ﻧﺘﻜﻠﻢ ﺑﻜﻼﻣﻬﻢ‪ ،‬ﻭﻻ ﻧﻜﺘﲎ ﺑﻜﻨﺎﻫﻢ‪ ،‬ﻭﻻ ﻧﺮﻛﺐ ﺍﻟﺴﺮﻭﺝ‪ ،‬ﻭﻻ ﻧﺘﻘﻠﺪ ﺍﻟﺴﻴﻮﻑ‪،‬‬
‫ﻭﻻ ﻧﺘﺨﺬ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﻻ ﳓﻤﻠﻪ‪ ،‬ﻭﻻ ﻧﻨﻘﺶ ﺧﻮﺍﺗﻴﻤﻨﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻻ ﻧﺒﻴﻊ ﺍﳋﻤﻮﺭ‪ ،‬ﻭﺃﻥ‬
‫ﳒﺰ ﻣﻘﺎﺩﻡ ﺭﺀﻭﺳﻨﺎ‪ ،‬ﻭﺃﻥ ﻧﻠﺰﻡ ﺯﻳﻨﺎ ﺣﻴﺜﻤﺎ ﻛﺎﻥ‪ ،‬ﻭﺃﻥ ﻧﺸﺪ ﺍﻟﺰﻧﺎﻧﲑ )‪ (5‬ﻋﻠﻰ ﺃﻭﺳﺎﻃﻨﺎ‪ ،‬ﻭﺃﻥ ﻻ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﰲ ﺷﻲﺀ ﻣﻦ ﻃﺮﻕ‬ ‫ﻭﻻ ﻛﺘﺒﺎ‪،‬‬ ‫ﻧﻈﻬﺮ ﺍﻟﺼﻠﻴﺐ ﻋﻠﻰ ﻛﻨﺎﺋﺴﻨﺎ‪ ،‬ﻭﻻ ﻧﻈﻬﺮ ﺻﻠﻴﺒﺎ‬
‫)‪(8‬‬
‫ﻭﻻ ﻧﺮﻓﻊ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﺃﺳﻮﺍﻗﻬﻢ‪ ،‬ﻭﻻ ﻧﻀﺮﺏ ﺑﻨﻮﺍﻗﻴﺴﻨﺎ ﰲ ﻛﻨﺎﺋﺴﻨﺎ ﺇﻻ ﺿﺮﺑﺎ ﺧﻔﻴﺎ‬
‫)‪(9‬‬
‫ﺃﺻﻮﺍﺗﻨﺎ ﻣﻊ ﻣﻮﺗﺎﻧﺎ‪ ،‬ﻭﻻ ﻧﻈﻬﺮ ﺍﻟﻨﲑﺍﻥ ﻣﻌﻬﻢ ﰲ ﺷﻲﺀ ﻣﻦ ﻃﺮﻕ ﺍﳌﺴﻠﻤﲔ " ﺭﻭﺍﻩ ﺣﺮﺏ‬

‫)‪ (1‬ﺃﻱ ‪ :‬ﺇﲨﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻫﻢ ﻋﻠﻰ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺍﳉﻤﻠﺔ ‪،‬‬
‫ﺣﻴﺚ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﻗﺒﻞ ﺫﻟﻚ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﰒ ﻣﻦ ﺍﻟﺴﻨﺔ ‪.‬‬
‫)‪ (2‬ﺍﳌﺸﺮﻭﻃﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻥ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻼﺑﺴﻬﻢ ‪.‬‬
‫)‪ (5‬ﺍﻟﺰﻧﺎﻧﲑ ‪ :‬ﲨﻊ ﺯﻧﺎﺭ ‪ :‬ﻭﻫﻮ ﺣﺰﺍﻡ ﻳﺸﺪﻩ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺃﻭﺳﺎﻃﻬﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺰﺍﻱ ‪ ،‬ﺑﺎﺏ‬
‫ﺍﻟﺮﺍﺀ )‪. (٤٢ / ٣‬‬
‫)‪ (6‬ﰲ )ﺏ ( ‪ :‬ﺻﻠﻴﺒﻨﺎ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﻛﺘﺐ ﺩﻳﻨﻨﺎ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺧﻔﻴﻔﺎ ‪.‬‬
‫)‪ (9‬ﻫﻮ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ‪ :‬ﺳﺒﻘﺖ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬

‫‪٣٠٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺈﺳﻨﺎﺩ ﺟﻴﺪ )‪. (1‬‬

‫)‪(2‬‬
‫ﰲ‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺭﻭﺍﻫﺎ ﺍﳋﻼﻝ‪ " :‬ﻭﺃﻥ ﻻ ﻧﻀﺮﺏ ﺑﻨﻮﺍﻗﻴﺴﻨﺎ ﺇﻻ ﺿﺮﺑﺎ ﺧﻔﻴﺎ‬
‫ﺟﻮﻑ ﻛﻨﺎﺋﺴﻨﺎ ﻭﻻ ﻧﻈﻬﺮ ﻋﻠﻴﻬﺎ ﺻﻠﻴﺒﺎ ﻭﻻ ﻧﺮﻓﻊ ﺃﺻﻮﺍﺗﻨﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﻻ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻛﻨﺎﺋﺴﻨﺎ‬
‫)‪(3‬‬
‫ﰲ ﺳﻮﻕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﳔﺮﺝ‬ ‫ﻓﻴﻤﺎ ﳛﻀﺮﻩ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﺃﻥ ﻻ ﳔﺮﺝ ﺻﻠﻴﺒﺎ ﻭﻻ ﻛﺘﺎﺑﺎ‬
‫ﺑﺎﻋﻮﺛﺎ ‪ -‬ﻭﺍﻟﺒﺎﻋﻮﺙ‪ :‬ﳜﺮﺟﻮﻥ ﳚﺘﻤﻌﻮﻥ ﻛﻤﺎ ﳜﺮﺝ )‪ (4‬ﻳﻮﻡ ﺍﻷﺿﺤﻰ ﻭﺍﻟﻔﻄﺮ ‪ -‬ﻭﻻ ﺷﻌﺎﻧﻴﻨﺎ‬
‫ﻭﻻ ﻧﺮﻓﻊ ﺃﺻﻮﺍﺗﻨﺎ ﻣﻊ ﻣﻮﺗﺎﻧﺎ‪ ،‬ﻭﻻ ﻧﻈﻬﺮ ﺍﻟﻨﲑﺍﻥ ﻣﻌﻬﻢ ﰲ ﺃﺳﻮﺍﻕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻥ ﻻ ﳒﺎﻭﺭﻫﻢ‬
‫ﺑﺎﳋﻨﺎﺯﻳﺮ )‪ (5‬ﻭﻻ ﻧﺒﻴﻊ ﺍﳋﻤﻮﺭ‪ " ...‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪ " :‬ﻭﺃﻥ ﻧﻠﺰﻡ ﺯﻳﻨﺎ ﺣﻴﺜﻤﺎ ﻛﻨﺎ‪ ،‬ﻭﺃﻥ ﻻ ﻧﺘﺸﺒﻪ‬
‫ﺑﺎﳌﺴﻠﻴﻤﻦ ﰲ ﻟﺒﺲ ﻗﻠﻨﺴﻮﺓ )‪ (6‬ﻭﻻ ﻋﻤﺎﻣﺔ‪ ،‬ﻭﻻ ﻧﻌﻠﲔ‪ ،‬ﻭﻻ ﻓﺮﻕ ﺷﻌﺮ‪ ،‬ﻭﻻ ﰲ ﻣﺮﺍﻛﺒﻬﻢ‪ ،‬ﻭﻻ‬
‫ﻧﺘﻜﻠﻢ ﺑﻜﻼﻣﻬﻢ‪ ،‬ﻭﻻ ﻧﻜﺘﲏ ﺑﻜﻨﺎﻫﻢ‪ ،‬ﻭﺃﻥ ﳒﺰ ﻣﻘﺎﺩﻡ ﺭﺀﻭﺳﻨﺎ‪ ،‬ﻭﻻ ﻧﻔﺮﻕ ﻧﻮﺍﺻﻴﻨﺎ‪ ،‬ﻭﺃﻥ ﻧﺸﺪ‬
‫ﺍﻟﺰﻧﺎﻧﲑ ﻋﻠﻰ ﺃﻭﺳﺎﻃﻨﺎ " )‪. (7‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺃﺷﻬﺮ ﺷﻲﺀ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻲ ﳎﻤﻊ ﻋﻠﻴﻬﺎ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﺑﲔ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﺘﺒﻮﻋﲔ‪ ،‬ﻭﺃﺻﺤﺎ‪‬ﻢ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻟﻮﻻ ﺷﻬﺮ‪‬ﺎ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻟﺬﻛﺮﻧﺎ‬
‫ﺃﻟﻔﺎﻅ ﻛﻞ ﻃﺎﺋﻔﺔ ﻓﻴﻬﺎ‪ .‬ﻭﻫﻲ ﺃﺻﻨﺎﻑ‪:‬‬
‫ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪:‬‬
‫* ﻣﺎ ﻣﻘﺼﻮﺩﻩ‪ :‬ﺍﻟﺘﻤﻴﻴﺰ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﰲ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻠﺒﺎﺱ ﻭﺍﻷﲰﺎﺀ ﻭﺍﳌﺮﺍﻛﺐ ﻭﺍﻟﻜﻼﻡ‪،‬‬
‫)‪(8‬‬
‫ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﱂ ﻳﺮﺽ‬ ‫ﻭﳓﻮﻫﺎ؛ ﻟﻴﺘﻤﻴﺰ ﺍﳌﺴﻠﻢ ﻋﻦ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻻ ﻳﺘﺸﺒﻪ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ‬

‫)‪ (1‬ﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﺃﻛﺜﺮﻩ ‪ ،‬ﻣﻊ ﺍﺧﺘﻼﻑ ﰲ ﺍﻟﺴﻴﺎﻕ ‪ ،‬ﺑﺴﻨﺪﻩ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﺰﻳﺔ ‪ ،‬ﺑﺎﺏ ﺍﻹﻣﺎﻡ ﻳﻜﺘﺐ‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﺍﳉﺰﻳﺔ )‪ . (٢٠٢ / ٩‬ﺍﻧﻈﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪. (٦٦٢ ، ٦٦١ / ٢‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺧﻔﻴﻔﺎ ‪.‬‬
‫)‪ (3‬ﻭﻻ ﻛﺘﺎﺑﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﻳﺎﺩﺓ ﻭﺍﺧﺘﻼﻑ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ‪ :‬ﺇ‪‬ﻢ ﳜﺮﺟﻮﻥ ﳎﺘﻤﻌﲔ ﻛﻤﺎ ﳔﺮﺝ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﻁ ( ‪ :‬ﺑﺎﳉﻨﺎﺋﺰ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪. (٧٢٥ / ٢‬‬
‫)‪ (6‬ﰲ )ﺏ ( ‪ :‬ﻭﻻ ﻗﻠﻨﺴﻮﺓ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪ ، (٢٠٢ / ٩‬ﻭﺍﻧﻈﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪. (٦٦٠ ، ٦٥٩ / ٢‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻻ ﻳﺸﺒﻪ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻤﺮ ‪ t‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﺑﺄﺻﻞ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﺑﻞ ﺑﺎﻟﺘﻤﻴﺰ )‪ (1‬ﰲ ﻋﺎﻣﺔ ﺍﳍﺪﻱ‪ ،‬ﻋﻠﻰ ﺗﻔﺎﺻﻴﻞ ﻣﻌﺮﻭﻓﺔ ﰲ‬
‫ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫)‪(2‬‬
‫ﻋﻦ ﺍﻟﻜﻔﺎﺭ ﻇﺎﻫﺮﺍ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‬ ‫ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ‪ :‬ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‬
‫)‪(3‬‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻳﺒﺎﻟﻐﻮﻥ ﰲ ﲢﻘﻴﻖ ﺫﻟﻚ ﲟﺎ ﻳﺘﻢ ﺑﻪ‬ ‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺃﻣﺮﺍﺀ ﺍﳍﺪﻯ‪ ،‬ﻣﺜﻞ ﺍﻟﻌﻤﺮﻳﻦ‬
‫ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫)‪(4‬‬
‫ﺑﺈﺳﻨﺎﺩﻩ ﰲ‬ ‫ﻭﻣﻘﺼﻮﺩﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻤﻴﺰ‪ :‬ﻛﻤﺎ ﺭﻭﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﱐ‬
‫)‪(6‬‬
‫ﺷﺮﻭﻁ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﺮﻓﻄﺔ )‪ (5‬ﻗﺎﻝ‪ " :‬ﻛﺘﺐ ﻋﻤﺮ ‪ t‬ﺇﱃ ﺍﻷﻣﺼﺎﺭ‪ :‬ﺃﻥ ﲡﺰ‬
‫ﻧﻮﺍﺻﻴﻬﻢ ‪ -‬ﻳﻌﲏ ﺍﻟﻨﺼﺎﺭﻯ ‪ -‬ﻭﻻ ﻳﻠﺒﺴﻮﺍ ﻟﺒﺴﺔ )‪ (7‬ﺍﳌﺴﻠﻤﲔ؛ ﺣﱴ ﻳﻌﺮﻓﻮﺍ " )‪. (8‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ ﰲ ﻣﺴﺄﻟﺔ ﺣﺪﺛﺖ ﰲ ﻭﻗﺘﻪ‪ " :‬ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﺄﻣﻮﺭﻭﻥ ﺑﻠﺒﺲ ﺍﻟﻐﻴﺎﺭ‪،‬‬
‫ﻓﺈﻥ ﺍﻣﺘﻨﻌﻮﺍ؛ ﱂ ﳚﺰ ﻷﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺻﺒﻎ )‪ (9‬ﺛﻮﺏ ﻣﻦ ﺛﻴﺎ‪‬ﻢ؛ ﻷﻧﻪ ﱂ ﻳﺘﻌﲔ ﻋﻠﻴﻬﻢ ﺻﺒﻎ‬
‫ﺛﻮﺏ ﺑﻌﻴﻨﻪ "‪.‬‬

‫)‪ (1‬ﰲ )ﺝ ﺩ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺘﻤﻴﻴﺰ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺘﻤﻴﺰ ‪.‬‬
‫)‪ (3‬ﺍﻟﻌﻤﺮﺍﻥ ‪ :‬ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ ،‬ﺃﻭ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ،‬ﲰﺎﳘﺎ ﺍﻟﻌﻤﺮﻳﻦ‬
‫ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻐﻠﻴﺐ ﻛﻤﺎ ﻳﻘﺎﻝ ‪ :‬ﺍﻟﻘﻤﺮﺍﻥ ‪ ،‬ﻟﻠﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻷﻭﻝ ﺃﺭﺟﺢ ﻷﻣﺮﻳﻦ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻣﺎ ﺃﺛﺮ ﻋﻦ ﻋﻤﺮ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻦ ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺃﻛﺜﺮ ﳑﺎ ﺃﺛﺮ ﻋﻦ ﺃﰊ ﺑﻜﺮ ‪ .‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﺃﻛﺜﺮ ﻣﻨﻬﻢ ﰲ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (4‬ﻫﻮ ﺍﳊﺎﻓﻆ ﺍﻟﻜﺒﲑ ‪ :‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ‪ ،‬ﺍﻷﺻﺒﻬﺎﱐ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ‬
‫)‪٢٤٨‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﶈﺪﺛﲔ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٣٤٦‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ )‪/ ١‬‬
‫‪ . (٦٩‬ﻭﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٦٤ / ٧‬ﺕ ‪ ، (٦٠٧‬ﻣﺎﺩﺓ )ﺍﻟﻜﲎ ( ‪.‬‬
‫)‪ (5‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺧﺎﻟﺪ ﺑﻦ ﻋﺮﻓﻄﺔ ﺑﻦ ﺳﻨﺎﻥ ﺍﻟﻌﺬﺭﻱ ‪ ،‬ﺍﺳﺘﺨﻠﻔﻪ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻋﻠﻰ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻭﺑﻌﺜﻪ‬
‫ﻣﻌﺎﻭﻳﺔ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺍﳊﻮﺳﺎﺀ ﺣﲔ ﺧﺮﺝ ﻋﻠﻴﻪ ﻓﻘﺘﻠﻪ ﺧﺎﻟﺪ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪٦٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪٢‬‬
‫‪. (٨٨ ، ٨٧ /‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻥ ﻻ ﳚﺰﻭﺍ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﻣﺮ ﰲ ﺍﻟﻨﺺ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺃﻟﺒﺴﺔ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﺒﺲ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ ‪. (٧٤٣‬‬
‫)‪ (9‬ﰲ )ﺃ ( ‪ :‬ﺻﻨﻴﻊ ‪ .‬ﻭﰲ )ﺏ ( ‪ :‬ﺻﺒﻴﻎ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﻓﻴﻪ ﺧﻼﻑ‪ :‬ﻫﻞ ﻳﻠﺰﻣﻮﻥ )‪ (1‬ﺑﺎﻟﺘﻐﻴﲑ ﺃﻡ )‪ (2‬ﺍﻟﻮﺍﺟﺐ )‪ (3‬ﺇﺫﺍ ﺍﻣﺘﻨﻌﻮﺍ ﺃﻥ ﻧﻐﲑ‬
‫ﳓﻦ ؟ ﻭﺃﻣﺎ ﻭﺟﻮﺏ ﺃﺻﻞ ﺍﳌﻐﺎﻳﺮﺓ‪ :‬ﻓﻤﺎ ﻋﻠﻤﺖ ﻓﻴﻪ ﺧﻼﻓﺎ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﰲ ﺷﺮﻭﻁ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺑﺈﺳﻨﺎﺩﻩ‪ ،‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﻛﺘﺐ‪ " :‬ﺃﻥ ﻻ ﺗﻜﺎﺗﺒﻮﺍ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻓﺘﺠﺮﻱ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ ﺍﳌﻮﺩﺓ‪ ،‬ﻭﻻ ﺗﻜﻨﻮﻫﻢ‪ ،‬ﻭﺃﺫﻟﻮﻫﻢ‬
‫ﻭﻻ ﺗﻈﻠﻤﻮﻫﻢ‪ ،‬ﻭﻣﺮﻭﺍ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ :‬ﺃﻥ )‪ (4‬ﻳﻌﻘﺪﻥ ﺯﻧﺎﺭﺍ‪‬ﻦ‪ ،‬ﻭﻳﺮﺧﲔ ﻧﻮﺍﺻﻴﻬﻦ‪ ،‬ﻭﻳﺮﻓﻌﻦ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺪﺧﻠﻦ ﰲ‬ ‫ﻋﻦ ﺳﻮﻗﻬﻦ؛ ﺣﱴ ﻳﻌﺮﻑ ﺯﻳﻬﻦ ﻣﻦ ﺍﳌﺴﻠﻤﺎﺕ‪ ،‬ﻓﺈﻥ ﺭﻏﱭ‬
‫ﺍﻹﺳﻼﻡ ﻃﻮﻋﺎ ﺃﻭ ﻛﺮﻫﺎ "‪.‬‬
‫ﻭﺭﻭﻯ ﺃﻳﻀﺎ ﺃﺑﻮ ﺍﻟﺸﻴﺦ )‪ (7‬ﺑﺈﺳﻨﺎﺩﻩ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻗﻴﺲ )‪ (8‬ﻭﺳﻌﺪ )‪ (9‬ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻗﺎﻻ‪ " :‬ﺩﺧﻞ ﻧﺎﺱ ﻣﻦ ﺑﲏ ﺗﻐﻠﺐ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻋﻠﻴﻬﻢ ﺍﻟﻌﻤﺎﺋﻢ ﻛﻬﻴﺌﺔ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﳊﻘﻨﺎ ﺑﺎﻟﻌﺮﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﻦ ﺃﻧﺘﻢ ؟ ﻗﺎﻟﻮﺍ ﳓﻦ ﺑﻨﻮ ﺗﻐﻠﺐ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺃﻭﻟﺴﺘﻢ ﻣﻦ ﺃﻭﺳﻂ ﺍﻟﻌﺮﺏ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﳓﻦ ﻧﺼﺎﺭﻯ‪ ،‬ﻗﺎﻝ‪ :‬ﻋﻠﻲ‪ ‬ﲜﻠﻢ )‪ (10‬ﻓﺄﺧﺬ ﻣﻦ ﻧﻮﺍﺻﻴﻬﻢ‪،‬‬
‫ﻭﺃﻟﻘﻰ ﺍﻟﻌﻤﺎﺋﻢ‪ ،‬ﻭﺷﻖ ﺭﺩﺍﺀ ﻛﻞ ﻭﺍﺣﺪ ﺷﱪﺍ‪ ،‬ﳛﺘﺰﻡ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺗﺮﻛﺒﻮﺍ ﺍﻟﺴﺮﻭﺝ‪ ،‬ﻭﺍﺭﻛﺒﻮﺍ‬

‫)‪ (1‬ﻫﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ( ‪ :‬ﺃﻭ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻋﻠﻴﻨﺎ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﻻ ﻳﻌﻘﺪﻥ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﺯﻏﻦ ‪ ،‬ﻣﻦ ﺍﻟﺰﻳﻎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (7‬ﺃﻱ ‪ :‬ﺍﻷﺻﺒﻬﺎﱐ ‪.‬‬
‫)‪ (8‬ﻻ ﺃﺩﺭﻱ ﻣﻦ ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻗﻴﺲ ﻫﺬﺍ ‪ ،‬ﻓﻠﻌﻠﻪ ﻗﺎﺹ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ ،‬ﺃﻭ ﻗﺎﺿﻴﻪ ‪ ،‬ﺍﳌﺪﱐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺍﻟﻜﺒﲑ ﻟﻠﺒﺨﺎﺭﻱ )‪) ، (٢١٣ ، ٢١٢ / ١‬ﺕ ‪. (٦٦٦‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﻌﻴﺪ ‪ .‬ﻭﻛﺬﻟﻚ ﻭﺭﺩ ﺍﲰﻪ ﰲ ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪ ، (٧٤٤ / ٢‬ﻭﱂ ﺃﺟﺪ ﻟﻪ‬
‫ﺗﺮﲨﺔ ‪.‬‬
‫)‪ (10‬ﺍﳉﻠﻢ ‪ :‬ﻫﻮ ﻣﺎ ﳚﺰ ﺑﻪ ﺍﻟﺸﻌﺮ ﻭﳓﻮﻩ ‪ ،‬ﻭﻫﻮ ﺁﻟﺔ ﻛﺎﳌﻘﺺ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺝ ﻝ ﻡ ( ‪) ،‬ﺹ‬
‫‪. (١٠٨‬‬

‫‪٣٠٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻠﻰ ﺍﻷﻛﻒ‪ ،‬ﻭﺩﻟﻮﺍ ﺭﺟﻠﻴﻜﻢ )‪ (1‬ﻣﻦ ﺷﻖ ﻭﺍﺣﺪ " )‪. (2‬‬

‫)‪(3‬‬
‫ﺍﻷﺳﻮﺩ ﻗﺎﻝ‪ " :‬ﻛﺘﺐ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﺃﻥ ﻻ ﻳﻀﺮﺏ ﺍﻟﻨﺎﻗﻮﺱ‬ ‫ﻭﻋﻦ ﳎﺎﻫﺪ ﺃﰊ‬
‫"‪ .‬ﻭﻋﻦ ﻣﻌﻤﺮ )‪ " (5‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻛﺘﺐ‪ :‬ﺃﻥ ﺍﻣﻨﻊ ﻣﻦ‬ ‫)‪(4‬‬
‫ﺧﺎﺭﺟﺎ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ‬
‫ﻗِﺒ‪‬ﻠﻚ‪ ،‬ﻓﻼ ﻳﻠﺒﺲ ﻧﺼﺮﺍﱐ ﻗﺒﺎﺀ‪ ،‬ﻭﻻ ﺛﻮﺏ ﺧﺰ‪ ،‬ﻭﻻ ﻋﺼﺐ‪ ،‬ﻭﺗﻘﺪﻡ ﰲ ﺫﻟﻚ ﺃﺷﺪ ﺍﻟﺘﻘﺪﻡ‪،‬‬
‫ﻭﺍﻛﺘﺐ ﻓﻴﻪ ﺣﱴ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺃﺣﺪ ‪‬ﻲ ﻋﻨﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﱄ ﺃﻥ ﻛﺜﲑﺍ ﳑﻦ ﻗﺒﻠﻚ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺍﳌﻨﺎﻃﻖ ﻋﻠﻰ ﺃﻭﺳﺎﻃﻬﻢ ﻭﺍﲣﺬﻭﺍ ﺍﻟﻮﻓﺮ‬ ‫ﻗﺪ ﺭﺍﺟﻌﻮﺍ ﻟﺒﺲ ﺍﻟﻌﻤﺎﺋﻢ‪ ،‬ﻭﺗﺮﻛﻮﺍ ﻟﺒﺲ‬
‫)‪(8‬‬
‫ﻭﺗﺮﻛﻮﺍ ﺍﻟﺘﻘﺼﻴﺺ‪ ،‬ﻭﻟﻌﻤﺮﻱ ﺇﻥ ﻛﺎﻥ ﻳﺼﻨﻊ ﺫﻟﻚ ﻓﻴﻤﺎ ﻗﺒﻠﻚ‪ ،‬ﺇﻥ ﺫﻟﻚ ﺑﻚ‬ ‫ﻭﺍﳉﻤﺎﻡ‬
‫ﺿﻌﻒ ﻭﻋﺠﺰ‪ ،‬ﻓﺎﻧﻈﺮ ﻛﻞ ﺷﻲﺀ ﻛﻨﺖ ‪‬ﻴﺖ ﻋﻨﻪ‪ ،‬ﻭﺗﻘﺪﻣﺖ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺗﻌﺎﻫﺪﺗﻪ ﻭﺃﺣﻜﻤﺘﻪ ﻭﻻ‬
‫ﺗﺮﺧﺺ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺗﻌﺪ ﻋﻨﻪ ﺷﻴﺌﺎ " )‪. (9‬‬
‫ﻭﱂ ﺃﻛﺘﺐ ﺳﺎﺋﺮ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺄﻣﺮﻭﻥ ﺑﻪ ﰲ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ؛ ﺇﺫ ﺍﻟﻐﺮﺽ ﻫﻨﺎ‪ :‬ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫)‪(11‬‬
‫ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﳌﺘﻮﻛﻞ )‪ (10‬ﺑﺄﻫﻞ ﺍﻟﺬﻣﺔ ﰲ ﺧﻼﻓﺘﻪ‪ ،‬ﻭﺍﺳﺘﺸﺎﺭ‬
‫)‪(13‬‬ ‫)‪(12‬‬
‫ﺣﻨﺒﻞ‪ ،‬ﻭﻏﲑﻩ‪ ،‬ﻭﻋﻬﻮﺩﻩ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺟﻮﺍﺑﺎﺕ ﺃﲪﺪ ﺑﻦ‬ ‫ﺃﲪﺪ ﺑﻦ‬ ‫ﰲ ﺫﻟﻚ ﺍﻹﻣﺎﻡ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺭﺟﻠﻜﻢ ‪.‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪. (٧٤٢ / ٢‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﺍﻷﺳﻮﺩ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ ‪.‬‬
‫)‪ (4‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ )‪. (٧١٦ / ٢‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻣﻌﻤﺮ ﺑﻦ ﺭﺍﺷﺪ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (6‬ﻟﺒﺲ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (7‬ﺍﻟﻮﻓﺮ ‪ :‬ﲨﻊ ﻭﻓﺮﺓ ‪ ،‬ﻭﻫﻲ ‪ :‬ﺍﻟﺸﻌﺮ ﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ‪ ،‬ﻭﻣﺎ ﺟﺎﻭﺯ ﺷﺤﻤﺔ ﺍﻷﺫﻥ ﻣﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪،‬‬
‫ﻓﺼﻞ ﺍﻟﻮﺍﻭ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪ ، (١٦٠ / ٢‬ﻭﺍﳉﻤﺎﻡ ‪ :‬ﲨﻊ ﲨﺔ ‪ ،‬ﻭﻫﻲ ‪ :‬ﳎﺘﻤﻊ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‬
‫‪ ،‬ﻓﺼﻞ ﺍﳉﻴﻢ ‪ ،‬ﺑﺎﺏ ﺍﳌﻴﻢ )‪. (٩٣ ، ٩٢ / ٤‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﳉﻤﻢ ‪.‬‬
‫)‪ (9‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ )‪. (٧٤٢ ، ٧٤١ / ٢‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺍﳋﻠﻴﻔﺔ ﺍﻟﻌﺒﺎﺳﻲ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﺳﺘﺸﺎﺭﺗﻪ ‪.‬‬
‫)‪ (12‬ﺍﻹﻣﺎﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (13‬ﺍﺑﻦ ﺣﻨﺒﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ ( ‪.‬‬

‫‪٣٠٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﻨﺒﻞ ﻟﻪ ﻣﻌﺮﻭﻓﺔ‪.‬‬

‫‪٣٠٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﻣﻦ ﲨﻠﺔ ﺍﻟﺸﺮﻭﻁ‬
‫)‪(2‬‬
‫ﻛﻤﻨﻌﻬﻢ ﻣﻦ ﺇﻇﻬﺎﺭ ﺍﳋﻤﺮ‬ ‫* ﻣﺎ ﻳﻌﻮﺩ ﺑﺈﺧﻔﺎﺀ ﻣﻨﻜﺮﺍﺕ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺗﺮﻙ ﺇﻇﻬﺎﺭﻫﺎ‬
‫ﻭﺍﻟﻨﺎﻗﻮﺱ‪ ،‬ﻭﺍﻟﻨﲑﺍﻥ ﻭﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﻣﺎ ﻳﻌﻮﺩ ﺑﺈﺧﻔﺎﺀ ﺷﻌﺎﺭ ﺩﻳﻨﻬﻢ )‪ (3‬ﻛﺄﺻﻮﺍ‪‬ﻢ ﺑﻜﺘﺎ‪‬ﻢ‪.‬‬
‫ﻓﺎﺗﻔﻖ ﻋﻤﺮ ‪ t‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﻣﻌﻪ ﻭﺳﺎﺋﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺪﻫﻢ )‪ (4‬ﻭﻣﻦ ﻭﻓﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻭﻻﺓ‬
‫ﺍﻷﻣﻮﺭ )‪ (5‬ﻋﻠﻰ ﻣﻨﻌﻬﻢ ﻣﻦ ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺷﻴﺌﺎ ﳑﺎ ﳜﺘﺼﻮﻥ ﺑﻪ‪ ،‬ﻣﺒﺎﻟﻐﺔ ﰲ ﺃﻥ ﻻ‬
‫ﻳﻈﻬﺮﻭﺍ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺧﺼﺎﺋﺺ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻋﻤﻠﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺃﻇﻬﺮﻭﻫﺎ )‪. (6‬‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﻣﺎ ﻳﻌﻮﺩ ﺑﺘﺮﻙ ﺇﻛﺮﺍﻣﻬﻢ ﻭﺇﻟﺰﺍﻣﻬﻢ ﺍﻟﺼﻐﺎﺭ )‪ (7‬ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻧﻮﻉ ﻣﻦ ﺇﻛﺮﺍﻣﻬﻢ‬ ‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ‪ :‬ﺃﻥ ﺗﻌﻈﻴﻢ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﳓﻮﻫﺎ‪ ،‬ﺑﺎﳌﻮﺍﻓﻘﺔ‪ ،‬ﻓﻴﻬﺎ‬
‫ﻓﺈ‪‬ﻢ ﻳﻔﺮﺣﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﺴﺮﻭﻥ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻳﻐﺘﻤﻮﻥ ﺑﺈﳘﺎﻝ ﺃﻣﺮ ﺩﻳﻨﻬﻢ ﺍﻟﺒﺎﻃﻞ‪.‬‬

‫)‪ (1‬ﺃﻱ ‪ :‬ﺷﺮﻭﻁ ﺍﻟﺬﻣﺔ ‪ ،‬ﻭﺍﻟﱵ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺇﱃ ﺍﻷﻭﻝ ﻣﻨﻬﺎ )ﺹ ‪. (٣٦٥‬‬
‫)‪ (2‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺬﻣﺔ ‪.‬‬
‫)‪ (3‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻌﺪﻩ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ ( ‪ :‬ﰲ ﺍﻷﻣﺮ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻇﻬﺮﻭﻫﺎ ﻫﻢ ‪.‬‬
‫)‪ (7‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻨﻒ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻷﺧﲑ ﻣﻦ ﺃﺻﻨﺎﻑ ﺷﺮﻭﻁ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﻧﻮﻉ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ ( ‪ :‬ﻣﻦ ﻛﺮﺍﻣﺘﻬﻢ ‪.‬‬

‫‪٣٠٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﺩﻻﺋﻞ ﺍﻹﲨﺎﻉ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻗﺪ ﺃﻣﺮ ‪‬ﺎ ﻏﲑ ﻭﺍﺣﺪ‪ ،‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﰲ ﺃﻭﻗﺎﺕ ﻣﺘﻔﺮﻗﺔ‪،‬‬
‫ﻭﻗﻀﺎﻳﺎ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﺍﻧﺘﺸﺮﺕ ﻭﱂ ﻳﻨﻜﺮﻫﺎ ﻣﻨﻜﺮ‪.‬‬
‫)‪(2‬‬
‫ﻗﺎﻝ‪ " :‬ﺩﺧﻞ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ t‬ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻣﻦ‬ ‫ﻓﻌﻦ ﻗﻴﺲ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻓﺮﺁﻫﺎ ﻻ ﺗﺘﻜﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﳍﺎ ﻻ ﺗﺘﻜﻠﻢ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺣﺠﺖ‬ ‫ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﺯﻳﻨﺐ‬ ‫ﺃﲪﺲ‬
‫ﻣﺼﻤﺘﺔ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﺗﻜﻠﻤﻲ! ﻓﺈﻥ ﻫﺬﺍ ﻻ ﳛﻞ‪ ،‬ﻫﺬﺍ ﻋﻤﻞ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﺘﻜﻠﻤﺖ ﻓﻘﺎﻟﺖ‪ :‬ﻣﻦ‬
‫ﺃﻧﺖ ؟ ﻗﺎﻝ‪ :‬ﺍﻣﺮﺅ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺃﻱ ﺍﳌﻬﺎﺟﺮﻳﻦ ؟ ﻗﺎﻝ‪ :‬ﻣﻦ ﻗﺮﻳﺶ‪ .‬ﻗﺎﻟﺖ‪ :‬ﻣﻦ ﺃﻱ‬
‫ﻗﺮﻳﺶ ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻚ ﻟﺴﺆﻭﻝ! ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻣﺎ ﺑﻘﺎﺅﻧﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺼﺎﱀ‬
‫ﺍﻟﺬﻱ ﺟﺎﺀ ﺍﷲ ﺑﻪ ﺑﻌﺪ ﺍﳉﺎﻫﻠﻴﺔ ؟ ﻗﺎﻝ‪ :‬ﺑﻘﺎﺅﻛﻢ ﻋﻠﻴﻪ ﻣﺎ ﺍﺳﺘﻘﺎﻣﺖ ﻟﻜﻢ ﺃﺋﻤﺘﻜﻢ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻭﻣﺎ‬
‫ﺍﻷﺋﻤﺔ ؟ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻛﺎﻥ ﻟﻘﻮﻣﻜﻢ ﺭﺀﻭﺱ ﻭﺃﺷﺮﺍﻑ ﻳﺄﻣﺮﻭ‪‬ﻢ ﻓﻴﻄﻴﻌﻮ‪‬ﻢ ؟ ! ﻗﺎﻟﺖ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﻬﻢ ﺃﻭﻟﺌﻚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪. (5‬‬
‫ﻓﺄﺧﱪ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﻥ ﺍﻟﺼﻤﺖ ﺍﳌﻄﻠﻖ ﻻ ﳛﻞ‪ ،‬ﻭﻋﻘﺐ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ :‬ﻫﺬﺍ ﻣﻦ ﻋﻤﻞ ﺍﳉﺎﻫﻠﻴﺔ‪،‬‬
‫ﻗﺎﺻﺪﺍ ﺑﺬﻟﻚ ﻋﻴﺐ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺫﻣﻪ )‪. (6‬‬

‫)‪ (1‬ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺑﺪﺃ ﻣﻦ ﺃﻭﻝ ﺍﻟﻔﺼﻞ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﻗﻴﺲ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ ﺍﻟﺒﺠﻠﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺟﻼﺀ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﻟﻪ ﺭﺅﻳﺔ ‪،‬‬
‫ﻭﺍﻷﺻﺢ ﺃﻧﻪ ﻗﺪﻡ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻟﻴﺒﺎﻳﻌﻪ ﻓﻮﺟﺪﻩ ﻗﺪ ﻣﺎﺕ ﻓﺒﺎﻳﻊ ﺃﺑﺎ ﺑﻜﺮ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ‬
‫ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ )‪ ٩٠‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ ﻗﺪ ﺟﺎﻭﺯ ﺍﳌﺎﺋﺔ ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (١٢٧ / ٢‬‬
‫)ﺕ ‪(١٣٢‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٩ ، ٣٨٦ / ٨‬ﺕ ‪. (٦٨٩‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﻣﻦ ﺃﲪﺮ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (١٤٨ -١٤٧ / ٧‬ﻭﺃﲪﺲ ‪ :‬ﻗﺒﻴﻠﺔ ﻣﻦ ﲜﻴﻠﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (١٥٠ / ٧‬‬
‫)‪ (4‬ﻗﺎﻝ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ :‬ﺯﻳﻨﺐ ﺑﻨﺖ ﺍﳌﻬﺎﺟﺮ ‪ ،‬ﺭﻭﻯ ﺣﺪﻳﺜﻬﺎ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ‪ ،‬ﻭﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﻣﻨﺪﻩ ﺃ‪‬ﺎ‬
‫ﺃﺩﺭﻛﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺭﻭﺕ ﻋﻦ ﺃﰊ ﺑﻜﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (١٥٠ / ٧‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺑﺎﺏ ﺃﻳﺎﻡ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٤٨ -١٤٧ / ٧) ، (٣٨٣٤‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (6‬ﻭﻳﺸﺒﻪ ﻫﺬﺍ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﰲ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻹﺿﺮﺍﺏ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻭﳓﻮﻩ ﺍﺣﺘﺠﺎﺟﺎ ﻋﻠﻰ‬
‫ﺃﻣﺮ ﻣﺎ ‪ ،‬ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ ﲢﻤﻲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻭﲡﻌﻠﻪ ﻧﻮﻋﺎ ﻣﻦ ﺍﻻﺣﺘﺠﺎﺝ ﺍﳌﺸﺮﻭﻉ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﱪﺭﻩ ‪ ،‬ﻭﺃﺭﻯ ﺃﻧﻪ‬

‫‪٣٠٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺗﻌﻘﻴﺐ ﺍﳊﻜﻢ ﺑﺎﻟﻮﺻﻒ‪ :‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺻﻒ ﻋﻠﺔ‪ ،‬ﻭﱂ ﻳﺸﺮﻉ ﰲ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻴﺪﺧﻞ‬
‫ﰲ ﻫﺬﺍ‪ :‬ﻛﻞ ﻣﺎ ﺍﲣﺬ ﻣﻦ ﻋﺒﺎﺩﺓ‪ ،‬ﳑﺎ ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺘﻌﺒﺪﻭﻥ ﺑﻪ‪ ،‬ﻭﱂ ﻳﺸﺮﻉ ﺍﷲ ﺍﻟﺘﻌﺒﺪ ﺑﻪ‬
‫ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻨﻮﻩ ﻋﻨﻪ ﺑﻌﻴﻨﻪ‪ ،‬ﻛﺎﳌﻜﺎﺀ ﻭﺍﻟﺘﺼﺪﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﻋﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ‪:‬‬
‫} ‪. (1) { 4 ZptƒÏ‰óÁs?ur [ä!%x6ãB žwÎ) ÏMø•t7ø9$# y‰YÏã öNåkèEŸx|¹ tb%x. $tBur‬‬
‫ﻭﺍﳌﻜﺎﺀ‪ :‬ﺍﻟﺼﻔﲑ ﻭﳓﻮﻩ‪.‬‬
‫ﻭﺍﻟﺘﺼﺪﻳﺔ‪ :‬ﺍﻟﺘﺼﻔﻴﻖ‪.‬‬
‫ﻓﺎﲣﺎﺫ ﻫﺬﺍ ﻗﺮﺑﺔ ﻭﻃﺎﻋﺔ ﻣﻦ ﻋﻤﻞ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺍﻟﺬﻱ ﱂ ﻳﺸﺮﻉ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻛﺬﻟﻚ‪ :‬ﺑﺮﻭﺯ ﺍﶈﺮﻡ ﻭﻏﲑﻩ ﻟﻠﺸﻤﺲ‪ ،‬ﺣﱴ ﻻ ﻳﺴﺘﻈﻞ ﺑﻈﻞ‪ ،‬ﺃﻭ ﺗﺮﻙ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺜﻴﺎﺏ‬
‫ﺍﳌﺘﻘﺪﻣﺔ )‪ (2‬ﺃﻭ ﺗﺮﻙ ﻛﻞ )‪ (3‬ﻣﺎ ﻋﻤﻞ ﰲ ﻏﲑ ﺍﳊﺮﻡ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﻛﺎﻧﻮﺍ‬
‫ﻳﺘﺨﺬﻭ‪‬ﺎ ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺟﺎﺀ ‪‬ﻲ ﺧﺎﺹ ﰲ ﻋﺎﻣﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﲞﻼﻑ ﺍﻟﺴﻌﻲ ﺑﲔ‬
‫ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﳊﺞ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻗﺪ‬
‫ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﰲ ﺍﳉﻤﻠﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ :‬ﺃﻧﻪ ﻛﺘﺐ ﺇﱃ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﳌﻘﻴﻤﲔ ﺑﺒﻼﺩ ﻓﺎﺭﺱ‪ " :‬ﺇﻳﺎﻛﻢ ﻭﺯﻱ ﺃﻫﻞ ﺍﻟﺸﺮﻙ " )‪. (4‬‬
‫ﻭﻫﺬﺍ ‪‬ﻲ ﻣﻨﻪ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻦ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺯﻱ ﺍﳌﺸﺮﻛﲔ‪.‬‬

‫ﻋﻤﻞ ﺟﺎﻫﻠﻲ ﻻ ﻳﺴﺘﻨﺪ ﺇﱃ ﺃﻱ ﺃﺻﻞ ﻣﺸﺮﻭﻉ ‪ ،‬ﻓﻬﻮ ﻋﺮﻑ ﺑﺎﻃﻞ ‪ ،‬ﻻ ﻳ‪‬ﺤﻖ ﺣﻘﺎ ﻭﻻ ﻳ‪‬ﺒﻄﻞ ﺑﺎﻃﻼ ‪ ،‬ﻓﻬﻮ ﺃﺷﺒﻪ‬
‫ﺑﺎﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺼﺒﻴﺎﻧﻴﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻻ ﻳﺆﺑﻪ ‪‬ﺎ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﱪﺭﻫﺎ؛ ﻷﻥ ﺇﺣﻘﺎﻕ ﺍﳊﻖ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ‪ ،‬ﻭﺇﺑﻄﺎﻝ‬
‫ﺍﻟﺒﺎﻃﻞ ﻭﺇﻧﻜﺎﺭ ﺍﳌﻨﻜﺮ ﻭﺩﻓﻊ ﺍﻟﻈﻠﻢ ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻴﺪ ﺃﻭ ﺑﺎﻟﻠﺴﺎﻥ ﺃﻭ ﺑﺎﻟﻘﻠﺐ ‪ ،‬ﺣﺴﺐ ﺍﻻﺳﺘﻄﺎﻋﺔ ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻹﺿﺮﺍﺏ ﻋﻤﺎ ﻳﻨﻔﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻣﻮﺭ ﻣﻌﺎﺷﻪ ﻓﻬﻮ ﻧﻮﻉ ﻣﻦ ﺟﻠﺐ ﺍﻟﻀﺮﺭ ﻟﻠﻨﻔﺲ ﻗﺪ ﻳﺼﻞ ﺇﱃ ﻗﺘﻠﻬﺎ ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ‬
‫ﺑﺎﻻﻧﺘﺤﺎﺭ ‪ ،‬ﻭﻫﺬﺍ ﳏﺮﻡ ‪.‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣٥‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﻟﺜﻴﺎﺏ ﺍﻟﻌﺎﺩﻳﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻭ ﺗﺮﻙ ﻣﺎ ﻋﻤﻞ ‪.‬‬
‫)‪ (4‬ﻣﺮ )ﺹ ‪. (٣٦١‬‬

‫‪٣١٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‪ :‬ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ )‪ (1‬ﺣﺪﺛﻨﺎ ﻋﺎﺻﻢ )‪ (2‬ﻋﻦ ﺃﰊ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻬﺪﻱ‪،‬‬
‫ﻋﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺍﺗﺰﺭﻭﺍ‪ ،‬ﻭﺍﺭﺗﺪﻭﺍ‪ ،‬ﻭﺍﻧﺘﻌﻠﻮﺍ‪ ،‬ﻭﺍﻟﺒﺴﻮﺍ ﺍﳋﻔﺎﻑ‪ ،‬ﻭﺍﻟﺴﺮﺍﻭﻳﻼﺕ‪ ،‬ﻭﺍﻟﻘﻮﺍ‬
‫ﺍﻟﺮﻛﺐ‪ ،‬ﻭﺍﻧﺰﻭﺍ ﻧﺰﻭﺍ‪ ،‬ﻭﻋﻠﻴﻜﻢ ﺑﺎﳌﻌﺪﻳﺔ‪ ،‬ﻭﺍﺭﻣﻮﺍ ﺍﻷﻏﺮﺍﺽ‪ ،‬ﻭﺫﺭﻭﺍ ﺍﻟﺘﻨﻌﻢ ﻭﺯﻱ ﺍﻟﻌﺠﻢ‪،‬‬
‫ﻭﺇﻳﺎﻛﻢ ﻭﺍﳊﺮﻳﺮ‪ ،‬ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺪ ‪‬ﻰ ﻋﻨﻪ‪ ،‬ﻭﻗﺎﻝ‪ } :‬ﻻ ﺗﻠﺒﺴﻮﺍ ﻣﻦ ﺍﳊﺮﻳﺮ‪ ،‬ﺇﻻ ﻣﺎ‬

‫ﻛﺎﻥ ﻫﻜﺬﺍ "‪ ،‬ﻭﺃﺷﺎﺭ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﺈﺻﺒﻌﻴﻪ { )‪. (4) (3‬‬

‫ﻭﻗﺎﻝ ﺃﲪﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺣﺴﻦ ﺑﻦ ﻣﻮﺳﻰ )‪ (5‬ﺣﺪﺛﻨﺎ ﺯﻫﲑ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺎﺻﻢ ﺍﻷﺣﻮﻝ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﻋﺜﻤﺎﻥ ﻗﺎﻝ‪ " :‬ﺟﺎﺀﻧﺎ ﻛﺘﺎﺏ ﻋﻤﺮ ‪ t‬ﻭﳓﻦ ﺑﺄﺫﺭﺑﻴﺠﺎﻥ‪ :‬ﻳﺎ ﻋﺘﺒﺔ ﺑﻦ ﻓﺮﻗﺪ )‪ (6‬ﺇﻳﺎﻛﻢ ﻭﺍﻟﺘﻨﻌﻢ‪،‬‬
‫ﻭﺯﻱ ﺃﻫﻞ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻟﺒﻮﺱ ﺍﳊﺮﻳﺮ‪ ،‬ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺎﻧﺎ ﻋﻦ ﻟﺒﻮﺱ ﺍﳊﺮﻳﺮ‬

‫ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﻋﻠﻰ ﺷﺮﻁ‬ ‫)‪(8) (7‬‬

‫ﻭﻗﺎﻝ‪ " :‬ﺇﻻ ﻫﻜﺬﺍ " ﻭﺭﻓﻊ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﺻﺒﻌﻴﻪ {‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﻭﺍﺩﻱ‪ -‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﺑﻦ ﺯﺍﺫﺍﻥ‪ -‬ﺑﻦ ﺛﺎﺑﺖ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﺃﺑﻮ ﺧﺎﻟﺪ ‪ ،‬ﻣﻦ‬
‫ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ﺍﳊﻔﺎﻅ ﺍﳌﺸﺎﻫﲑ ‪ ،‬ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺗﻮﺛﻴﻘﻪ ﻭﺇﻣﺎﻣﺘﻪ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٨٦‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ‬
‫)‪ ١١٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٦٩ -٣٦٦ / ١١‬ﺕ ‪ (٧١١‬ﻱ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﺎﺻﻢ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺣﻮﻝ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺗﻮﱃ ﻗﻀﺎﺀ ﺍﳌﺪﺍﺋﻦ ‪ ،‬ﻭﺗﻮﱃ ﺍﳊﺴﺒﺔ ﰲ ﺍﻟﻜﻮﻓﺔ ﰲ ﺍﳌﻜﺎﻳﻴﻞ‬
‫ﻭﺍﻷﻭﺯﺍﻥ ‪ ،‬ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٤٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٣ ، ٤٢ / ٥‬ﺕ ‪ (٧٣‬ﻉ ‪.‬‬
‫)‪ (3‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪ ، (٥٣١٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ )‪ ، (٤٠٤٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳉﻬﺎﺩ )‪ ، (٢٨٢٠‬ﺃﲪﺪ )‪. (٤٣/١‬‬
‫)‪ (4‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٤٣ / ١‬ﰲ ﻣﺴﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﻭﺃﻭﺭﺩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺣﺪﻳﺜﺎ ﻗﺮﻳﺒﺎ ﻣﻦ ﻫﺬﺍ‬
‫ﻋﻦ ﺍﻹﲰﺎﻋﻴﻠﻲ ﻣﻦ ﻃﺮﻳﻖ ﻋﻠﻲ ﺑﻦ ﺍﳉﻌﺪ ﻋﻦ ﺷﻌﺒﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٢٨٦ / ١٠‬ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ‬
‫ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ﻋﻦ ﻣﻌﻤﺮ ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ ‪ ،‬ﻋﻦ ﻋﻤﺮ ﻣﻄﻮﻻ ﻭﱂ ﻳﺬﻛﺮ ﺍﳊﺮﻳﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﻨﻒ )‪٨٥ / ١١‬‬
‫‪ ، (٨٦ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٩٩٩٤‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﻷﺷﻴﺐ ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻗﺎﺿﻲ ﺍﳌﻮﺻﻞ ﻭﻏﲑﻫﺎ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪،‬‬
‫ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٢٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٧١ / ١‬ﺕ ‪. (٣٢٣‬‬
‫)‪ (6‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺘﺒﺔ ﺑﻦ ﻓﺮﻗﺪ ﺑﻦ ﻳﺮﺑﻮﻉ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﺷﻬﺪ ﺧﻴﱪ ‪ ،‬ﻭﻏﺰﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻏﺰﻭﺗﲔ ‪ ،‬ﻭﻻﻩ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺑﻌﺾ ﺟﻴﻮﺵ ﺍﻟﻔﺘﻮﺡ ‪ ،‬ﻓﻔﺘﺢ ﺍﳌﻮﺻﻞ ﰒ ﻧﺰﻝ ﺍﻟﻜﻮﻓﺔ ‪،‬‬
‫ﻭﺗﻮﰲ ‪‬ﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٤٥٥ / ٢‬ﺕ ‪. (٥٤١٢‬‬
‫)‪ (7‬ﺃﲪﺪ )‪. (١٦/١‬‬
‫)‪ (8‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (١٦ / ١‬ﰲ ﻣﺴﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﻭﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻛﻤﺎ ﺳﻴﺄﰐ ‪.‬‬

‫‪٣١١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺼﺤﻴﺤﲔ )‪. (1‬‬

‫)‪(2‬‬
‫ﺑﲏ ﻣﻌﺪ ﺑﻦ ﻋﺪﻧﺎﻥ‪ ،‬ﻭﻫﻢ ﺍﻟﻌﺮﺏ‪،‬‬ ‫ﻭﻓﻴﻪ‪ :‬ﺃﻥ ﻋﻤﺮ ‪ t‬ﺃﻣﺮ ﺑﺎﳌﻌﺪﻳﺔ‪ ،‬ﻭﻫﻲ ﺯﻱ‬
‫ﻓﺎﳌﻌﺪﻳﺔ ﻧﺴﺒﺔ ﺇﱃ ﻣﻌﺪ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺯﻱ ﺍﻟﻌﺠﻢ ﻭﺯﻱ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻫﺬﺍ ﻋﺎﻡ ﻛﻤﺎ ﻻ ﳜﻔﻰ‪ ،‬ﻭﻗﺪ‬
‫ﺗﻘﺪﻡ ﻫﺬﺍ ﻣﺮﻓﻮﻋﺎ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻪ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺳﻮﺩ ﺑﻦ ﻋﺎﻣﺮ )‪ (3‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺃﰊ‬
‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺃﻥ ﻋﻤﺮ ﻛﺎﻥ ﺑﺎﳉﺎﺑﻴﺔ ‪-‬‬ ‫ﺷﻌﻴﺐ‬ ‫ﻭﺃﰊ‬ ‫ﻭﺃﰊ ﻣﺮﱘ‬ ‫ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﺁﺩﻡ‬ ‫ﺳﻨﺎﻥ‬
‫ﻓﺬﻛﺮ ﻓﺘﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ -‬ﻗﺎﻝ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ :‬ﻓﺤﺪﺛﲏ ﺃﺑﻮ ﺳﻨﺎﻥ ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﺁﺩﻡ‬
‫ﻗﺎﻝ‪ " :‬ﲰﻌﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﻳﻘﻮﻝ ﻟﻜﻌﺐ‪ :‬ﺃﻳﻦ ﺗﺮﻯ ﺃﻥ ﺃﺻﻠﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺃﺧﺬﺕ‬
‫ﻋﲏ ﺻﻠﻴﺖ ﺧﻠﻒ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻘﺪﺱ ﻛﻠﻬﺎ ﺑﲔ ﻳﺪﻳﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﻤﺮ ﺿﺎﻫﻴﺖ‬
‫ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻻ‪ ،‬ﻭﻟﻜﻦ ﺃﺻﻠﻲ ﺣﻴﺚ ﺻﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﺘﻘﺪﻡ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻓﺼﻠﻰ‪ ،‬ﰒ ﺟﺎﺀ‬

‫)‪ (1‬ﻟﻪ ﺷﺎﻫﺪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﳐﺘﺼﺮ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﻟﺒﺲ ﺍﳊﺮﻳﺮ ﻟﻠﺮﺟﺎﻝ ‪ ،‬ﺍﻷﺣﺎﺩﻳﺚ )‪ (٥٨٣٠ - ٥٨٢٨‬ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪(٢٨٤ / ١٠‬؛ ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٢‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠٦٩‬ﺍﻟﺮﻭﺍﻳﺔ )‪، ١٢‬‬
‫‪. (١٦٤٢ / ٣٦) ، (١٣‬‬
‫)‪ (2‬ﺯﻱ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﻷﺳﻮﺩ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺸﺎﻣﻲ ‪ -‬ﺍﳌﻠﻘﺐ ﺑﺸﺎﺫﺍﻥ ‪ -‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﻏﲑﻩ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ‬
‫‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٠٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪. (٣٧‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﻴﺴﻰ ﺑﻦ ﺳﻨﺎﻥ ﺍﳊﻨﻔﻲ ‪ ،‬ﺃﺑﻮ ﺳﻨﺎﻥ ‪ ،‬ﺍﻟﻘﺴﻤﻠﻲ ﺍﻟﻔﻠﺴﻄﻴﲏ ‪ ،‬ﻧﺰﻳﻞ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﻟﲔ‬
‫ﺍﳊﺪﻳﺚ " ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﻭﺿﻌﻔﻪ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻭﻗﻮﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٩٨ / ٢‬ﺕ‬
‫‪ (٨٨٠‬ﻉ؛ ﻭﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪. (٣٠٢‬‬
‫)‪ (5‬ﻋﺒﻴﺪ ﺑﻦ ﺁﺩﻡ ‪ :‬ﺫﻛﺮﻩ ﺍﻟﺮﺍﺯﻱ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﲰﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ " ﻭﱂ‬
‫ﻳﺬﻛﺮ ﻓﻴﻪ ﺷﻴﺌﺎ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ‪ " :‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‬
‫)‪) ، (٤٠١ / ٥‬ﺕ ‪(١٨٥٧‬؛ ﻭﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ )ﺹ ‪) ، (٢٧٦‬ﺕ ‪. (٧٠٠‬‬
‫)‪ (6‬ﻟﻌﻠﻪ ‪ :‬ﺇﻳﺎﺱ ﺑﻦ ﺻﺒﻴﺢ ﺍﳊﻨﻔﻲ ‪ ،‬ﺃﺑﻮ ﻣﺮﱘ ‪ ،‬ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﺒﺼﺮﺓ ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﻭﻟﻴﻬﺎ ‪ ،‬ﺍﺳﺘﻌﻤﻠﻪ ﺃﺑﻮ ﻣﻮﺳﻰ‬
‫ﺍﻷﺷﻌﺮﻱ )ﻭﱂ ﺃﺟﺪ ﰲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻔﻴﺪﱐ ﺑﺎﳉﺰﻡ ﻣﻦ ﻫﻮ ﺃﺑﻮ ﻣﺮﱘ ﻫﺬﺍ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪. (٢٣٢ / ١٢‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻭﺃﰊ ﻣﺮﱘ ﺑﻦ ﺷﻌﻴﺐ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (8‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ ‪ " :‬ﺃﺑﻮ ﺷﻌﻴﺐ ﻋﻦ ﻋﻤﺮﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺳﻨﺎﻥ ‪ ،‬ﻻ ﻳﻌﺮﻑ " ﻭﺫﻛﺮ ﻛﻼﻣﺎ ﻳﻔﻴﺪ ﺃﻧﻪ‬
‫ﳎﻬﻮﻝ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ )‪) ، (٤٩٥ / ١‬ﺕ ‪. (١٣٠٩‬‬

‫‪٣١٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺒﺴﻂ ﺭﺩﺍﺀﻩ ﻓﻜﻨﺲ ﺍﻟﻜﻨﺎﺳﺔ ﰲ ﺭﺩﺍﺋﻪ‪ ،‬ﻭﻛﻨﺲ ﺍﻟﻨﺎﺱ )‪. (1‬‬

‫ﻗﻠﺖ‪ :‬ﺻﻼﺓ ﺍﻟﻨﱯ ﺍﷲ ‪ r‬ﰲ ﻣﺴﺠﺪ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰲ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ‪ :‬ﻗﺪ ﺭﻭﺍﻫﺎ ﻣﺴﻠﻢ ﰲ‬
‫)‪(2‬‬
‫ﻋﻦ ﺃﻧﺲ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪:‬‬ ‫ﺻﺤﻴﺤﻪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪ ،‬ﻋﻦ ﺛﺎﺑﺖ‬
‫} ﺃﺗﻴﺖ ﺑﺎﻟﱪﺍﻕ‪ ،‬ﻭﻫﻮ ﺩﺍﺑﺔ ﺃﺑﻴﺾ ﻃﻮﻳﻞ‪ ،‬ﻓﻮﻕ ﺍﳊﻤﺎﺭ ﻭﺩﻭﻥ ﺍﻟﺒﻐﻞ‪ ،‬ﻳﻀﻊ ﺣﺎﻓﺮﻩ ﻋﻨﺪ‬
‫ﻣﻨﺘﻬﻰ ﻃﺮﻓﻪ‪ ،‬ﻗﺎﻝ‪ :-‬ﻓﺮﻛﺒﺘﻪ ﺣﱴ ﺃﺗﻴﺖ ﺍﳌﻘﺪﺱ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺮﺑﻄﺘﻪ ﺑﺎﳊﻠﻘﺔ ﺍﻟﱵ ﻳﺮﺑﻂ ‪‬ﺎ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﰒ ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺼﻠﻴﺖ ﻓﻴﻪ ﺭﻛﻌﺘﲔ ﰒ ﺧﺮﺟﺖ‪ ،‬ﻓﺠﺎﺀﱐ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺈﻧﺎﺀ‬
‫ﻣﻦ ﲬﺮ‪ ،‬ﻭﺇﻧﺎﺀ ﻣﻦ ﻟﱭ‪ ،‬ﻓﺎﺧﺘﺮﺕ ﺍﻟﻠﱭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺍﺧﺘﺮﺕ ﺍﻟﻔﻄﺮﺓ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﰒ ﻋﺮﺝ ﺑﻨﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ { )‪ (4) (3‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ‪ t‬ﻳﻨﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﺻﻠﻰ ﻓﻴﻪ؛ ﻷﻧﻪ ﱂ ﻳﺒﻠﻐﻪ ﺫﻟﻚ‪ ،‬ﻭﺍﻋﺘﻘﺪ‬
‫ﺃﻧﻪ ﻟﻮ ﺻﻠﻰ ﻓﻴﻪ ﻟﻮﺟﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪.‬‬
‫)‪(5‬‬
‫ﻣﻀﺎﻫﺎﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﺃﻱ ﻣﺸﺎ‪‬ﺘﻬﺎ ﰲ ﳎﺮﺩ ﺍﺳﺘﻘﺒﺎﻝ‬ ‫ﻓﻌﻤﺮ ‪ t‬ﻋﺎﺏ ﻋﻠﻰ ﻛﻌﺐ‬
‫ﺍﻟﺼﺨﺮﺓ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻣﺸﺎ‪‬ﺔ ﻣﻦ ﻳﻌﺘﻘﺪﻫﺎ ﻗﺒﻠﺔ ﺑﺎﻗﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺴﻠﻢ ﻻ ﻳﻘﺼﺪ ﺃﻥ ﻳﺼﻠﻲ‬
‫ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻟﻌﻤﺮ ‪ t‬ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﶈﻜﻤﺔ‪ ،‬ﻣﺎ ﻫﻲ ﻣﻨﺎﺳﺒﺔ ﻟﺴﺎﺋﺮ ﺳﲑﺗﻪ‬

‫)‪ (1‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٣٨ / ١‬ﻣﺴﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ، (٥٨ / ٧‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ‬
‫ﺇﺳﻨﺎﺩ ﺟﻴﺪ ‪ ،‬ﺍﺧﺘﺎﺭﻩ ﺍﳊﺎﻓﻆ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﳌﻘﺪﺳﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﺘﺨﺮﺝ " ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﻨﺎﺭ ﺍﳌﻨﻴﻒ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ‬
‫‪ (٨٩ ، ٨٨‬ﻣﻊ ﺍﳊﺎﺷﻴﺔ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺛﺎﺑﺖ ﺑﻦ ﺃﺳﻠﻢ ﺍﻟﺒﻨﺎﱐ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ )‪ ، (٣٠٣٥‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (١٦٢‬ﺃﲪﺪ )‪. (١٤٩/٣‬‬
‫)‪ (4‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﻹﺳﺮﺍﺀ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٦٢‬‬
‫‪. (١٤٥ / ١) ،‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻛﻌﺐ ﺑﻦ ﻣﺎﺗﻊ ﺍﳊﻤﲑﻱ ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﻜﻌﺐ ﺍﻷﺣﺒﺎﺭ ‪ ،‬ﺗﺎﺑﻌﻲ ﳐﻀﺮﻡ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﻦ‬
‫ﻓﺴﻜﻦ ﺍﻟﺸﺎﻡ ‪ ،‬ﺃﺳﻠﻢ ﰲ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺃﻳﺎﻡ ﻋﻤﺮ ‪ ،‬ﻭﻛﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﻋﻠﻰ ﺩﻳﻦ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ‬
‫ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻣﺎﺕ ﰲ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ ﻭﻗﺪ ﺯﺍﺩ ﻋﻤﺮﻩ ﻋﻦ ﺍﳌﺎﺋﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٣٥ / ٢‬ﺕ ‪ . (٥٣‬ﻭﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٤٠ - ٤٣٨ / ٨‬ﺕ ‪ (٧٩٣‬ﻙ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺮﺿﻴﺔ‪ ،‬ﻓﺈﻧﻪ ‪ t‬ﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﺤﺎﻟﺖ ﺫﻧﻮﺏ ﺍﻹﺳﻼﻡ ﺑﻴﺪﻩ ﻏﺮﺑﺎ‪ ،‬ﻓﻠﻢ ﻳﻔﺮ ﻋﺒﻘﺮﻱ ﻓﺮﻳﻪ‪،‬‬
‫)‪(3‬‬ ‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺍﻟﺪﻳﻦ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﺫﻝ ﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﺃﻗﺎﻡ ﺷﻌﺎﺭ‬ ‫ﻓﺄﻋﺰ‬ ‫ﺣﱴ ﺻﺪﺭ ﺍﻟﻨﺎﺱ ﺑﻌﻄﻦ‬
‫)‪(4‬‬
‫ﺇﱃ ﻧﻘﺾ ﻋﺮﻯ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻄﻴﻌﺎ ﰲ ﺫﻟﻚ ﷲ‬ ‫ﺍﳊﻨﻴﻒ‪ ،‬ﻭﻣﻨﻊ ﻣﻦ ﻛﻞ ﺃﻣﺮ ﻓﻴﻪ ﺗﺬﺭﻉ‬
‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻗﺎﻓﺎ ﻋﻨﺪ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﳑﺘﺜﻼ ﻟﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﳏﺘﺬﻳﺎ ﺣﺬﻭ ﺻﺎﺣﺒﻴﻪ‪ ،‬ﻣﺸﺎﻭﺭﺍ‬
‫)‪(5‬‬
‫ﻭﺍﻟﺰﺑﲑ‪ ،‬ﻭﺳﻌﺪ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ‬ ‫ﰲ ﺃﻣﻮﺭﻩ ﻟﻠﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﻣﺜﻞ‪ :‬ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻃﻠﺤﺔ‬
‫ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﺃﰊ ﺑﻦ ﻛﻌﺐ‪ ،‬ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻢ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﳑﻦ ﻟﻪ ﻋﻠﻢ‪ ،‬ﺃﻭ ﻓﻘﻪ‪ ،‬ﺃﻭ ﺭﺃﻱ‪ ،‬ﺃﻭ ﻧﺼﻴﺤﺔ ﻟﻺﺳﻼﻡ ﻭﺃﻫﻠﻪ‪.‬‬
‫)‪(6‬‬
‫ﺣﱴ ﺇﻥ ﺍﻟﻌﻤﺪﺓ ﰲ ﺍﻟﺸﺮﻭﻁ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺷﺮﻭﻃﻪ‪ ،‬ﻭﺣﱴ ﻣﻨﻊ ﻣﻦ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﻛﺎﻓﺮ ﺃﻭ ﺍﺋﺘﻤﺎﻧﻪ ﻋﻠﻰ ﺃﻣﺮ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻋﺰﺍﺯﻩ ﺑﻌﺪ ﺇﺫ ﺃﺫﻟﻪ ﺍﷲ‪ ،‬ﺣﱴ ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﺣﺮﻕ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﺠﻤﻴﺔ ﻭﻏﲑﻫﺎ‪.‬‬

‫)‪ (1‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ " :‬ﺃﺭﻳﺖ ﰲ ﺍﳌﻨﺎﻡ ﺃﱐ ﺃﻧﺰﻉ ﺑﺪﻟﻮ ﺑﻜﺮﺓ ‪ ،‬ﻋﻠﻰ ﻗﻠﻴﺐ ‪ ،‬ﻓﺠﺎﺀ ﺃﺑﻮ ﺑﻜﺮ ﻓﱰﻉ ﺫﻧﻮﺑﺎ ﺃﻭ‬
‫ﺫﻧﻮﺑﲔ ﻧﺰﻋﺎ ﺿﻌﻴﻔﺎ ﻭﺍﷲ ﻳﻐﻔﺮ ﻟﻪ ‪ ،‬ﰒ ﺟﺎﺀ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺎﺳﺘﺤﺎﻟﺖ ﻏﺮﺑﺎ ﻓﻠﻢ ﺃﺭ ﻋﺒﻘﺮﻳﺎ ﻳﻔﺮﻱ ﻓﺮﻳﻪ ‪ ،‬ﺣﱴ‬
‫ﺭﻭﻯ ﺍﻟﻨﺎﺱ ﻭﺿﺮﺑﻮﺍ ﺑﻌﻄﻦ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٣٦٨٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٤١ / ٧‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ‬
‫ﻓﻀﺎﺋﻞ ﻋﻤﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (١٨٦٢ / ٣) ، (٢٣٩٣‬‬
‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﻓﺄﻃﺪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺷﻌﺎﺋﺮ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻧﺰﻭﻉ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺘﻴﻤﻲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﻳﻦ‬
‫ﺑﺎﳉﻨﺔ ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺃﺣﺪ ﺍﳋﻤﺴﺔ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ﻋﻠﻰ ﻳﺪ ﺃﰊ ﺑﻜﺮ ﻭﺃﺣﺪ ﺍﻟﺴﺘﺔ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺸﻮﺭﻯ ﺍﻟﺬﻳﻦ ﻋﻴﻨﻬﻢ ﻋﻤﺮ ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﻨﻔﺮ ﺍﻟﺬﻳﻦ ﺛﺒﺘﻮﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻮﻡ‬
‫ﺃﺣﺪ ﻭﻭﻗﺎﻩ ﺍﻟﺴﻬﺎﻡ ﺑﻴﺪﻩ ﺣﱴ ﺷﻠﺖ ﻳﺪﻩ ‪ ،‬ﻭﺭﻣﻲ ﺑﺴﻬﻢ ﻳﻮﻡ ﺍﳉﻤﻞ ﻓﺴﺎﺡ ﻣﻨﻪ ﺍﻟﺪﻡ ﺣﱴ ﻣﺎﺗﺴﻨﺔ )‪ ٣٦‬ﻫـ( ‪،‬‬
‫ﻭﻋﻤﺮﻩ )‪ (٦٤‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٢٣٠ ، ٢٢٩ / ٢‬ﺕ ‪ . (٤٢٦٦‬ﻭﺑﻘﻴﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻭﺭﺩﺕ‬
‫ﺃﲰﺎﺅﻫﻢ ﻫﻨﺎ ﻗﺪ ﻣﺮﺕ ﺗﺮﺍﲨﻬﻢ ‪ .‬ﺭﺍﺟﻊ ﻓﻬﺎﺭﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (6‬ﻣﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﻨﻊ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻣﻦ ﺃﻥ ﻳﻨﺒﻐﻮﺍ‪ ،‬ﻭﺃﻟﺰﻣﻬﻢ )‪ (1‬ﺛﻮﺏ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﺣﻴﺚ ﻓﻌﻞ ﺑﺼﺒﻴﻎ‬
‫ﺑﻦ ﻋﺴﻞ ﺍﻟﺘﻤﻴﻤﻲ ﻣﺎ ﻓﻌﻞ ﰲ ﻗﺼﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ )‪. (2‬‬
‫ﻭﺳﻴﺄﰐ ﻋﻨﻪ )‪ (3‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﰲ ﺧﺼﻮﺹ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺪﺧﻮﻝ‬
‫ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﻌﻠﻢ ﺭﻃﺎﻧﺔ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻣﺎ ﻳﺒﲔ )‪ (4‬ﺑﻪ )‪ (5‬ﻗﻮﺓ ﺷﻜﻴﻤﺘﻪ‪ ،‬ﰲ ﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ‪ ،‬ﰒ ﻣﺎ ﻛﺎﻥ ﻋﻤﺮ ﻗﺪ ﻗﺮﺭﻩ ﻣﻦ ﺍﻟﺴﻨﻦ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﳊﺪﻭﺩ‪.‬‬

‫ﻓﻌﺜﻤﺎﻥ ‪ t‬ﺃﻗﺮ ﻣﺎ ﻓﻌﻠﻪ ﻋﻤﺮ‪ ،‬ﻭﺟﺮﻯ ﻋﻠﻰ ﺳﻨﺘﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻋﻠﻢ ﻣﻮﺍﻓﻘﺔ ﻋﺜﻤﺎﻥ‬
‫ﻟﻌﻤﺮ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬ ‫ﰲ ﺳﻨﻨﻪ‪ :‬ﺣﺪﺛﻨﺎ ﻫﺸﻴﻢ‪ ،‬ﻋﻦ ﺧﺎﻟﺪ ﺍﳊﺬﺍﺀ‬ ‫ﻭﺭﻭﻯ ﺳﻌﻴﺪ‬
‫)‪(2‬‬ ‫)‪(1‬‬ ‫)‪(8‬‬
‫ﺍﷲ ﻋﻨﻪ‪ ،‬ﻓﺮﺃﻯ ﻗﻮﻣﺎ ﻗﺪ‬ ‫ﻗﺎﻝ‪ " :‬ﺧﺮﺝ ﻋﻠﻲ ﺭﺿﻲ‬ ‫ﻋﻦ ﺃﺑﻴﻪ‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﻭﻫﺐ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻟﺒﺴﻬﻢ ‪.‬‬

‫)‪ (2‬ﻗﺎﻝ ‪ :‬ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ‪ " :‬ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻟﺼﺒﻴﻎ ﺑﻦ ﻋﺴﻞ ﻭﻗﺪ ﺳﺄﻟﻪ ﻋﻦ ﻣﺴﺎﺋﻞ ‪ ،‬ﻓﺄﻣﺮ‬
‫ﺑﻜﺸﻒ ﺭﺃﺳﻪ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻟﻮ ﺭﺃﻳﺘﻚ ﳏﻠﻮﻕ ﻷﺧﺬﺕ ﺍﻟﺬﻱ ﻓﻴﻪ ﻋﻴﻨﺎﻙ ﺣﱴ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﳋﻮﺍﺭﺝ " ‪ .‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ‬
‫ﺍﻟﺬﻣﺔ )‪ . (٧٥٠ / ٢‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻹﺻﺎﺑﺔ ﺃﻧﻪ ﻛﺎﻥ ﻳﺴﺄﻝ ﻋﻦ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻓﻀﺮﺑﻪ ﻋﻤﺮ ﺣﱴ ﺩﻣﻰ‬
‫ﺭﺃﺳﻪ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺣﺴﺒﻚ ﻗﺪ ﺫﻫﺐ ﺍﻟﺬﻱ ﻛﻨﺖ ﺃﺟﺪ ﰲ ﺭﺃﺳﻲ ‪ .‬ﺍﻹﺻﺎﺑﺔ )‪ . (١٩٨ / ٢‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺪﺍﺭﻣﻲ ﺑﺴﻨﻨﻪ‬
‫ﰲ ﺑﺎﺏ ﻣﻦ ﻫﺎﺏ ﺍﻟﻔﺘﻴﺎ ﻭﻛﺮﻩ ﺍﻟﺘﻨﻄﻊ )‪ . (٥٤ / ١‬ﻭﺻﺒﻴﻎ ﻫﺬﺍ ﻫﻮ ‪ :‬ﺻﺒﻴﻎ ﺑﻦ ﻋﺴﻞ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﺑﻦ ﺳﻬﻞ‬
‫ﺍﳊﻨﻈﻠﻲ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﻟﻪ ﺇﺩﺭﺍﻙ ‪ ،‬ﺃﻱ ﺃﻧﻪ ﺃﺩﺭﻙ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺍ‪‬ﻤﻪ ﻋﻤﺮ ﺑﺮﺃﻱ‬
‫ﺍﳋﻮﺍﺭﺝ ﻓﺤﺼﻞ ﻣﻨﻪ ﻣﺎ ﺣﺼﻞ ﰲ ﺍﻟﻘﺼﺔ ﺍﻟﻮﺍﺭﺩﺓ ﺁﻧﻔﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪. (١٩٩ ، ١٩٨ / ٢‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻭﺳﻴﺄﰐ ﺫﻛﺮﻫﺎ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺳﺘﺄﰐ ﻋﻨﺪ ﺫﻛﺮﻫﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺘﺒﲔ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺛﺒﻮﺕ ‪.‬‬
‫)‪ (6‬ﻳﻌﲏ ﺍﺑﻦ ﻣﻨﺼﻮﺭ ‪ . .‬ﻭﻛﺬﺍ ﰲ )ﺏ( ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺧﺎﻟﺪ ﺑﻦ ﻣﻬﺮﺍﻥ ‪ ،‬ﺃﺑﻮ ﺍﳌﻨﺎﺯﻝ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ﺍﳊﺬﺍﺀ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﻭﻫﻮ ﺛﻘﺔ ﻳﺮﺳﻞ ‪ ،‬ﻣﻦ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺷﺎﺭ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﺇﱃ ﺃﻥ ﺣﻔﻈﻪ ﺗﻐﲑ ﳌﺎ ﻗﺪﻡ ﻣﻦ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﻋﺎﺏ ﻋﻠﻴﻪ ﺑﻌﻀﻬﻢ ﺩﺧﻮﻟﻪ ﰲ ﻋﻤﻞ ﺍﻟﺴﻠﻄﺎﻥ " ﺭﻭﻯ‬
‫ﻟﻪ ﲨﻴﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١٩ / ١‬ﺕ ‪ (٨٢‬ﺥ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻭﻫﺐ ﺍﳍﻤﺪﺍﱐ ﺍﳋﻴﻮﺍﱐ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ﻣﻦ ﺍﻟﺮﺍﺑﻌﺔ " ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٨٢ / ١‬ﺕ ‪ (٩٥٧‬ﻉ ‪.‬‬

‫‪٣١٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺳﺪﻟﻮﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﳍﻢ ؟ ﻛﺄ‪‬ﻢ ﺍﻟﻴﻬﻮﺩ ﺧﺮﺟﻮﺍ ﻣﻦ ﻓﻬﺮﻫﻢ " )‪ . (3‬ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﺣﻔﺺ‬
‫ﺑﻦ ﻏﻴﺎﺙ )‪ (4‬ﻋﻦ ﺧﺎﻟﺪ‪.‬‬
‫ﻭﻓﻴﻪ‪ " :‬ﺃﻧﻪ ﺭﺃﻯ ﻗﻮﻣﺎ ﻗﺪ ﺳﺪﻟﻮﺍ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺄ‪‬ﻢ ﺍﻟﻴﻬﻮﺩ ﺧﺮﺟﻮﺍ ﻣﻦ‬
‫ﻓﻬﻮﺭﻫﻢ )‪. (6) " (5‬‬
‫ﻭﻗﺪ ﺭﻭﻳﻨﺎ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﰊ ﻫﺮﻳﺮﺓ‪ " :‬ﺃ‪‬ﻤﺎ ﻛﺎﻧﺎ ﻳﻜﺮﻫﺎﻥ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ )‪. (7‬‬
‫)‪( 10‬‬ ‫)‪( 9‬‬ ‫)‪( 8‬‬
‫ﻋﻦ‬ ‫ﺑﻦ ﺳﻔﻴﺎﻥ‬ ‫ﻭﻋﺴﻞ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺣﻮﻝ‬
‫ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ } :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻰ ﻋﻦ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃﻥ ﻳﻐﻄﻲ‬

‫ﺍﻟﺮﺟﻞ ﻓﺎﻩ { )‪ . (1) (11‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﻭﺍﻩ ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﺮﺳﻼ‪ ،‬ﻟﻜﻦ ﻗﺎﻝ‬

‫)‪ (1‬ﺃﺑﻮﻩ ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻭﻫﺐ ﺍﳍﻤﺪﺍﱐ ﺍﳋﻴﻮﺍﱐ ‪ ،‬ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﻟﻘﺮﺍﺩ ‪ ،‬ﻛﻮﰲ ﳐﻀﺮﻡ ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ‬
‫ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻭﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٧٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ (٣٠٧ / ١‬ﺱ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻓﻬﻮﺭﻫﻢ ‪ .‬ﻭﺳﻴﺄﰐ ﺗﻔﺴﲑﻫﺎ ﰲ ﺍﳌﱳ ‪ .‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪. (٣٨٤‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ ﺑﻦ ﻃﻠﻖ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻨﺨﻌﻲ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ﻓﻘﻴﻪ‬
‫‪ ،‬ﺗﻐﲑ ﺣﻔﻈﻪ ﻗﻠﻴﻼ ﰲ ﺍﻵﺧﺮ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٩٥‬ﻫـ( ‪ ،‬ﻭﻗﺪ ﻗﺎﺭﺏ ﺍﻟﺜﻤﺎﻧﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٨٩ / ١‬ﺕ ‪. (٤٦٥‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻬﺮﻫﻢ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪) ، (٣٦٤ / ١‬ﺥ ‪(١٤٢٣‬؛ ﻭﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪(٢٤٣ / ٢‬؛ ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬
‫)‪. (٢٥٩ / ٢‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ ،‬ﺣﻴﺚ ﺃﺧﺮﺝ ﻋﻨﻬﻤﺎ ﺑﺴﻨﺪﻩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻛﺮﻩ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ‬
‫)‪. (٢٥٩ / ٢‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﺍﳌﻜﻲ ﺍﻷﺣﻮﻝ ‪ ،‬ﻭﺛﻘﻪ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﳋﺎﻣﺴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١٨ / ٤‬ﺕ ‪(٣٦٨‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٣٠ / ١‬ﺕ ‪. (٤٩٢‬‬
‫)‪ (9‬ﰲ )ﻁ( ‪ :‬ﻭﻋﻠﻲ ﺑﻦ ﺳﻔﻴﺎﻥ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻟﻌﺴﻞ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻋﺴﻞ ﺑﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﲑﺑﻮﻋﻲ ‪ ،‬ﺃﺑﻮ ﻗﺮﺓ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺿﻌﻔﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺃﲪﺪ ‪ ،‬ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﺍﺑﻦ ﺳﻌﺪ‬
‫ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﻭﻗﺎﻝ ‪ " :‬ﳜﻄﺊ ﻭﳜﺎﻟﻒ ﻋﻠﻰ ﻗﻠﺔ ﺭﻭﺍﻳﺘﻪ " ‪ .‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (١٩٤ / ٧‬ﺕ ‪. (٣٦٩‬‬
‫)‪ (11‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٣٧٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (٦٤٣‬ﺃﲪﺪ )‪. (٢٩٥/٢‬‬

‫‪٣١٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻗﺎﻝ‪ " :‬ﺳﺄﻟﺖ ﻋﻄﺎﺀ ﻋﻦ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻜﺮﻫﻪ‪.‬‬ ‫ﻫﺸﻴﻢ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺎﻣﺮ ﺍﻷﺣﻮﻝ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﲟﺎ ﺭﻭﺍﻩ ﺩﻝ ﻋﻠﻰ‬ ‫ﻭﺍﻟﺘﺎﺑﻌﻲ ﺇﺫﺍ ﺃﻓﱴ‬ ‫ﻓﻘﻠﺖ‪ :‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬؟ ﻗﺎﻝ‪ :‬ﻋﻦ ﺍﻟﻨﱯ ‪" r‬‬
‫ﺛﺒﻮﺗﻪ ﻋﻨﺪﻩ‪.‬‬
‫ﻟﻜﻦ ﻗﺪ ﺭﻭﻱ ﻋﻦ ﻋﻄﺎﺀ‪ ،‬ﻣﻦ ﻭﺟﻮﻩ ﺟﻴﺪﺓ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻻ ﻳﺮﻯ ﺑﺎﻟﺴﺪﻝ ﺑﺄﺳﺎ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ‬
‫)‪(5‬‬
‫ﻓﻠﻌﻞ ﻫﺬﺍ ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻐﻪ ﺍﳊﺪﻳﺚ‪ ،‬ﰒ ﳌﺎ ﺑﻠﻐﻪ ﺭﺟﻊ‪ ،‬ﺃﻭ ﻟﻌﻠﻪ ﻧﺴﻲ‬ ‫ﻳﺼﻠﻲ ﺳﺎﺩﻻ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﳌﺴﺄﻟﺔ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﻭﻫﻮ‪ :‬ﻋﻤﻞ ﺍﻟﺮﺍﻭﻱ ﲞﻼﻑ ﺭﻭﺍﻳﺘﻪ‪ ،‬ﻫﻞ ﻳﻘﺪﺡ ﻓﻴﻬﺎ ؟ )‪. (6‬‬
‫ﻭﺍﳌﺸﻬﻮﺭ ﻋﻦ ﺃﲪﺪ ﻭﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺃﻧﻪ )‪ (7‬ﻻ ﻳﻘﺪﺡ ﻓﻴﻬﺎ؛ ﳌﺎ ﲢﺘﻤﻠﻪ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻦ ﻭﺟﻮﻩ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٤٢٣ / ١) ، (٦٤٣‬؛‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٢١٧ / ٢) ، (٣٧٨‬؛‬
‫ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ . (٣٤١ ، ٢٩٥ / ٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﲪﺪ ﱂ ﻳﺬﻛﺮﺍ ﺗﻐﻄﻴﺔ ﺍﻟﻔﻢ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ‬
‫ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺣﻮﻝ ﻋﻦ ﻋﻄﺎﺀ ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪" :‬‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ‪ ،‬ﻭﱂ ﳜﺮﺟﺎ ﻓﻴﻪ ﺗﻐﻄﻴﺔ ﺍﻟﺮﺟﻞ ﻓﺎﻩ ﰲ ﺍﻟﺼﻼﺓ " ‪ .‬ﺍﳌﺴﺘﺪﺭﻙ )‪/ ١‬‬
‫‪. (٢٥٣‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﻮﻝ ﺍﻟﺒﺼﺮﻱ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺻﺪﻭﻕ ﳜﻄﺊ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ " ‪ .‬ﻭﻗﺎﻝ‬
‫ﺃﲪﺪ ‪ " :‬ﻟﻴﺲ ﺑﻘﻮﻱ ﰲ ﺍﳊﺪﻳﺚ " ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ‪ " :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ " ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ " :‬ﻫﻮ ﺛﻘﺔ ﻻ ﺑﺄﺱ‬
‫ﺑﻪ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٩ / ١‬ﺕ ‪ (٥٩‬ﻉ؛ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٣٢٧ ، ٣٢٦ / ٦‬ﺕ‬
‫‪. (١٨١٧‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪ ، (٢٤٢ / ٢‬ﻭﻗﺪ ﺃﺧﺮﺟﻪ ﻣﻮﺻﻮﻻ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺣﻮﻝ ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ‪ ،‬ﻋﻦ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻟﻔﻈﻪ ﻛﻤﺎ ﰲ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﳊﺎﻛﻢ ‪ ،‬ﻭﻣﻨﻘﻄﻌﺎ ﻛﻤﺎ ﰲ ﺭﻭﺍﻳﺔ ﻫﺸﻴﻢ ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻭﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻣﻨﻘﻄﻌﺎ ﻓﻔﻴﻪ ﻗﻮﺓ ﻟﻠﻤﻮﺻﻮﻝ ﻗﺒﻠﻪ " ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﻨﻒ ﻟﻌﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ، (٣٦٥ / ١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٦٥‬ﺣﻴﺚ‬
‫ﺫﻛﺮ ﻣﺜﻞ ﺭﻭﺍﻳﺔ ﻫﺸﻴﻢ ﻋﻦ ﻣﻌﻤﺮ ‪ ،‬ﻋﻦ ﻋﺎﻣﺮ ﺍﻷﺣﻮﻝ ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺇﺫﺍ ﺍﻗﺘﺪﻯ ‪.‬‬
‫)‪ (5‬ﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ ‪ " :‬ﺃﻛﺜﺮ ﻣﺎ ﺭﺃﻳﺖ ﻋﻄﺎﺀ ﻳﺼﻠﻲ ﺳﺎﺩﻻ " ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ ، (٤٢٤ / ١‬ﺭﻗﻢ‬
‫)‪ . (٦٤٤‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻗﺎﻝ ‪ " :‬ﻭﺭﻭﻳﻨﺎ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﺃﻧﻪ ﺻﻠﻰ ﺳﺎﺩﻻ ‪ ،‬ﻭﻛﺄﻧﻪ ﻧﺴﻲ ﺍﳊﺪﻳﺚ ‪،‬‬
‫ﺃﻭ ﲪﻠﻪ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻻ ﳚﻮﺯ ﻟﻠﺨﻴﻼﺀ ‪ ،‬ﻭﻛﺄﻧﻪ ﻻ ﻳﻔﻌﻠﻪ ﺧﻴﻼﺀ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ " ‪ ،‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪(٢٤٢ / ٢‬‬
‫‪ ،‬ﻭﺃﺧﺮﺝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﻗﺎﻝ ‪ " :‬ﺭﺃﻳﺖ ﻋﻄﺎﺀ ﻳﺴﺪﻝ ﺛﻮﺑﻪ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ " ‪ ،‬ﺍﳌﺼﻨﻒ‬
‫)‪ ، (٣٦٢ / ١‬ﺭﻗﻢ )‪. (١٤٠٨‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺭﻭﺍﻳﺘﻪ ‪.‬‬
‫)‪ (7‬ﺃﻧﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬

‫‪٣١٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻏﲑ ﺿﻌﻒ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﻭﻗﺪ ﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ‪ ،‬ﺑﺸﺮ ﺑﻦ ﺭﺍﻓﻊ‪ ،‬ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰊ )‪ (1‬ﻛﺜﲑ )‪ (2‬ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ )‪ " (3‬ﺃﻥ ﺃﺑﺎﻩ ﻛﺮﻩ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ " )‪ . (4‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ } :‬ﻭﻛﺎﻥ ﺃﰊ ﻳﺬﻛﺮ‬

‫ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻰ ﻋﻨﻪ { )‪. (5‬‬

‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﻭﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻜﺮﻫﻮﻥ ﺍﻟﺴﺪﻝ ﻣﻄﻠﻘﺎ‪ .‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‬
‫)‪(11‬‬ ‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻓﻮﻕ ﺍﻹﺯﺍﺭ ﺩﻭﻥ ﺍﻟﻘﻤﻴﺺ؛‬ ‫ﻳﻜﺮﻫﻪ‬ ‫ﺇﳕﺎ‬ ‫ﻭﺍﳌﺸﻬﻮﺭ ﻋﻦ ﺃﲪﺪ )‪ . (8‬ﻭﻋﻨﻪ ﺃﻧﻪ‬
‫ﺗﻮﻓﻴﻘﺎ ﺑﲔ ﺍﻵﺛﺎﺭ ﰲ ﺫﻟﻚ‪ ،‬ﻭﲪﻼ ﻟﻠﻨﻬﻲ ﻋﻠﻰ )‪ (12‬ﻟﺒﺎﺳﻬﻢ ﺍﳌﻌﺘﺎﺩ‪.‬‬
‫ﰒ ﺍﺧﺘﻠﻒ‪ :‬ﻫﻞ ﺍﻟﺴﺪﻝ ﳏﺮﻡ ﻳﺒﻄﻞ ﺍﻟﺼﻼﺓ ؟‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ ﺍﻟﻄﺎﺋﻲ ‪ -‬ﻣﻮﻻﻫﻢ ‪ -‬ﺃﺑﻮ ﻧﺼﺮ ‪ ،‬ﺍﻟﻴﻤﺎﻣﻲ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ﺛﺒﺖ ﻟﻜﻨﻪ ﻳﺪﻟﺲ‬
‫ﻭﻳﺮﺳﻞ " ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٣٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٥٦ / ١‬ﺕ ‪ (١٥٨‬ﻱ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ .‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ .‬ﻭﻗﺪ ﺯﺍﺩﻫﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ :‬ﻣﺸﻬﻮﺭ ﺑﻜﻨﻴﺘﻪ ‪ ،‬ﻛﻮﰲ ﺛﻘﺔ ‪،‬‬
‫ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺗﻮﰲ ﺑﻌﺪ ﺳﻨﺔ )‪ ٨٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪) ، (٤٤٨ / ٢‬ﺕ ‪. (٨٦‬‬
‫)‪ (4‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ ، (٣٦٤ / ١‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (١٤١٧‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻭﻗﺎﻝ ‪ :‬ﺗﻔﺮﺩ ﺑﻪ‬
‫ﺑﺸﺮ ﺑﻦ ﺭﺍﻓﻊ ﻭﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ‪ .‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪. (٢٤٣ / ٢‬‬
‫)‪ (5‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﺃﻭﻝ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ‪ ،‬ﺛﻘﺔ ﻋﺎﱂ ﺯﺍﻫﺪ ﻭﺭﻉ ‪،‬‬
‫ﺃﺭﺍﺩﻩ ﺍﳌﻨﺼﻮﺭ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﻓﺄﰉ ﻭﺭﻋﺎ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﳌﻘﻠﲔ ﻟﻠﺮﻭﺍﻳﺔ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٨٠‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ١٥٠‬ﻫـ(‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(١٠٨ - ١٠٧ / ١٠‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣٦ / ٨‬‬
‫)‪ (7‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺷﺎﻓﻊ ﺍﳌﻄﻠﱯ )ﺍﻟﺸﺎﻓﻌﻲ( ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﰲ ﺍﻟﻔﻘﻪ ‪ ،‬ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٠٤‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٥٤‬ﺳﻨﺔ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻷﰊ ﺩﺍﻭﺩ )ﺹ ‪ ، (٤٠‬ﺑﺎﺏ ﺍﻟﺴﺪﻝ ‪ ،‬ﻭﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ( ٦٢٣ / ١‬ﻣﻦ ﺍﳌﻐﲏ‬
‫‪.‬‬
‫)‪ (9‬ﺃﻧﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (10‬ﺇﳕﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭ )ﻁ( ‪ :‬ﻳﻜﺮﻩ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ‪.‬‬

‫‪٣١٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ )‪ (1‬ﻓﺈﻥ ﺻﻠﻰ ﺳﺎﺩﻻ‪ ،‬ﻓﻔﻲ ﺍﻹﻋﺎﺩﺓ ﺭﻭﺍﻳﺘﺎﻥ‪ ،‬ﺃﻇﻬﺮﳘﺎ‪ :‬ﻻ ﻳﻌﻴﺪ‪.‬‬
‫)‪(3‬‬
‫ﻳﻌﻴﺪ ﺑﺎﺗﻔﺎﻕ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﱂ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ )‪ " (2‬ﺇﻥ ﱂ ﺗﺒﺪ ﻋﻮﺭﺗﻪ؛ ﻓﻼ‬
‫ﻳﻜﺮﻩ ﺍﻟﺴﺪﻝ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ )‪ (4‬ﻭﻏﲑﻩ‪.‬‬
‫ﻭﺍﻟﺴﺪﻝ ﺍﳌﺬﻛﻮﺭ ﻫﻮ ﺃﻥ ﻳﻄﺮﺡ ﺍﻟﺜﻮﺏ ﻋﻠﻰ ﺃﺣﺪ ﻛﺘﻔﻴﻪ‪ ،‬ﻭﻻ ﻳﺮﺩ ﺃﺣﺪ ﻃﺮﻓﻴﻪ ﻋﻠﻰ‬
‫)‪(5‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳌﻨﺼﻮﺹ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﻋﻠﻠﻪ‪ :‬ﺑﺄﻧﻪ ﻓﻌﻞ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻛﺘﻔﻪ ﺍﻵﺧﺮ‬
‫ﺣﻨﺒﻞ )‪ " (6‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻭﺍﻟﺴﺪﻝ ﺃﻥ ﻳﺴﺪﻝ )‪ (7‬ﺃﺣﺪ ﻃﺮﰲ ﺍﻹﺯﺍﺭ ﻭﻻ ﻳﻨﻌﻄﻒ ﺑﻪ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻫﻮ ﻟﺒﺲ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺜﻮﺏ ﻭﻏﲑﻩ )‪ (8‬ﻣﻜﺮﻭﻩ ﺍﻟﺴﺪﻝ )‪ (9‬ﰲ ﺍﻟﺼﻼﺓ " )‪. (10‬‬

‫ﻭﻗﺎﻝ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ‪ " :‬ﺳﺄﻟﺖ ﺃﰊ ﻋﻦ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ ؟ ﻓﻘﺎﻝ‪ :‬ﻳﻠﺒﺲ ﺍﻟﺜﻮﺏ‪ ،‬ﻓﺈﺫﺍ ﱂ‬
‫)‪(12‬‬
‫ﻋﻠﻴﻪ ﻋﺎﻣﺔ‬ ‫ﻳﻄﺮﺡ ﺃﺣﺪ ﻃﺮﻓﻴﻪ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻓﻬﻮ ﺍﻟﺴﺪﻝ " )‪ . (11‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬

‫)‪ (1‬ﺗﺮﲨﺘﻪ ﺳﺘﺄﰐ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻳﺰﺩﺍﻥ ﺑﻦ ﻣﻌﺮﻭﻑ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﻐﻼﻡ ﺍﳋﻼﻝ ‪ ،‬ﻳﻌﺪ ﻣﻦ ﻛﺒﺎﺭ‬
‫ﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ ﺍﳊﻨﺒﻠﻲ ‪ ،‬ﻭﻟﻪ ﺍﺧﺘﻴﺎﺭﺍﺕ ﻭﺁﺭﺍﺀ ﰲ ﺍﻟﻔﻘﻪ ﻛﺜﲑﺓ ‪ ،‬ﻭﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ‪ .‬ﺍﻟﺸﺎﰲ ‪ ،‬ﻭﺍﳌﻘﻨﻊ ‪ ،‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‬
‫‪ ،‬ﻭﺯﺍﺩ ﺍﳌﺴﺎﻓﺮ ‪ ،‬ﻭﺍﻟﺘﻨﺒﻴﻪ ‪ ،‬ﻭﻏﲑﻫﺎ ‪ ،‬ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﻣﻊ ﻓﻘﻬﻪ ﺫﺍ ﻭﺭﻉ ﻭﺯﻫﺪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٣٦٣‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ‬
‫)‪ ( ٧٨‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، ( ١٢٧ - ١١٩ / ٢‬ﺕ ‪. (٦١١‬‬
‫)‪ (3‬ﻓﻼ ﻳﻌﻴﺪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺪﻭﻧﺔ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ﺑﺮﻭﺍﻳﺔ ﺳﺤﻨﻮﻥ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ )‪. (١٠٨ / ١‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﰲ ﺍﻟﺴﻴﺎﻕ ‪.‬‬
‫)‪ (7‬ﺃﻥ ﻳﺴﺪﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﻏﲑ ﺍﻟﺜﻮﺏ ‪.‬‬
‫)‪ (9‬ﺍﻟﺴﺪﻝ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (10‬ﱂ ﺃﺟﺪ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻭﺇﳕﺎ ﻭﺟﺪﺕ ﻣﺎ ﻳﻔﻴﺪﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻷﰊ ﺩﺍﻭﺩ )ﺹ ‪ . (٤٠‬ﻭﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪. (٥٩ / ١‬‬
‫)‪ (11‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪ (٥٩ / ١‬ﲟﻌﻨﺎﻩ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ( ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻨﻬﻲ ﻭﻋﻠﻴﻪ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬

‫‪٣١٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻣﻦ ﺃﻥ ﺍﻟﺴﺪﻝ ﻫﻮ ﺇﺳﺒﺎﻝ ﺍﻟﺜﻮﺏ‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ )‪ (1‬ﻭﺍﺑﻦ ﻋﻘﻴﻞ‬
‫ﲝﻴﺚ ﻳﱰﻝ ﻋﻦ )‪ (3‬ﻗﺪﻣﻴﻪ ﻭﳚﺮﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﻫﻮ ﺇﺳﺒﺎﻝ ﺍﻟﺜﻮﺏ‪ ،‬ﻭﺟﺮﻩ ﺍﳌﻨﻬﻲ ﻋﻨﻪ؛ ﻓﻐﻠﻂ ﳐﺎﻟﻒ‬
‫ﻟﻌﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﺳﺒﺎﻝ ﻭﺍﳉﺮ ﻣﻨﻬﻴﺎ ﻋﻨﻪ ﺑﺎﻻﺗﻔﺎﻕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻪ ﺃﻛﺜﺮ‪ ،‬ﻭﻫﻮ ﳏﺮﻡ‬
‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﻫﻮ ﺍﻟﺴﺪﻝ‪.‬‬
‫)‪(4‬‬
‫ﻋﲔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﺃﻥ ﻋﻠﻴﺎ ‪ t‬ﺷﺒﻪ ﺍﻟﺴﺎﺩﻟﲔ ﺑﺎﻟﻴﻬﻮﺩ‪،‬‬ ‫ﻭﻟﻴﺲ ﺍﻟﻐﺮﺽ‬
‫ﻣﺒﻴﻨﺎ ﺑﺬﻟﻚ ﻛﺮﺍﻫﺔ ﻓﻌﻠﻬﻢ‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻴﻬﻮﺩ‪ :‬ﺃﻣﺮ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﻘﺮ ﻋﻨﺪﻫﻢ ﻛﺮﺍﻫﺘﻪ‪.‬‬
‫ﻭﻓﹸﻬﺮ ﺍﻟﻴﻬﻮﺩ ‪ -‬ﺑﻀﻢ ﺍﻟﻔﺎﺀ ‪ :-‬ﻣﺪﺍﺭﺳﻬﻢ‪ .‬ﻭﺃﺻﻠﻬﺎ‪ :‬ﺮ )‪ (5‬ﻭﻫﻲ ﻋﱪﺍﻧﻴﺔ ﻓﻌﺮﺑﺖ‪ ،‬ﻫﻜﺬﺍ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻭﻏﲑﻩ‪ :‬ﺃﻥ ﻓﻬﺮ ﺍﻟﻴﻬﻮﺩ‪ :‬ﻣﺪﺍﺭﺳﻬﻢ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺍﺑﻦ ﻓﺎﺭﺱ‬ ‫ﺫﻛﺮﻩ ﺍﳉﻮﻫﺮﻱ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺍﻵﻣﺪﻱ ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻳﻌﻠﻰ ‪ ،‬ﻭﻣﻦ ﻛﺒﺎﺭ ﻓﻘﻬﺎﺀ‬
‫ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﻋﺼﺮﻩ ‪ ،‬ﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻣﻨﻬﺎ ‪ :‬ﻋﻤﺪﺓ ﺍﳊﺎﺿﺮ ‪ ،‬ﻭﻛﻔﺎﻳﺔ ﺍﳌﺴﺎﻓﺮ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٤٦٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺫﻳﻞ‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. (٩ ، ٨ / ١‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﻠﻲ ﺑﻦ ﻋﻘﻴﻞ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻘﻴﻞ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ‪ ،‬ﺍﻟﻌﺎﱂ ﺍﻟﻔﻘﻴﻪ ﺍﳊﻨﺒﻠﻲ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٤٣١‬ﻫـ ( ‪،‬‬
‫ﺑﺮﻉ ﰲ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ‪ ،‬ﻭﺃﻟﻒ ﰲ ﺫﻟﻚ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻜﺜﲑﺓ ﻭﻣﻦ ﺃﺷﻬﺮﻫﺎ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻔﻨﻮﻥ ﰲ ﺷﱴ ﺍﻟﻌﻠﻮﻡ ‪ ،‬ﻓﻴﻤﺎ ﻳﺰﻳﺪ‬
‫ﻋﻦ ﻣﺎﺋﱵ ﳎﻠﺪ ‪ ،‬ﻭﺍﻟﻔﺼﻮﻝ ‪ ،‬ﻭﺍﳌﻔﺮﺩﺍﺕ ‪ ،‬ﻭﻋﻤﺪﺓ ﺍﻷﺩﻟﺔ ‪ ،‬ﻭﺍﻹﺭﺷﺎﺩ ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺘﺸﺒﻴﻪ ‪ ،‬ﻭﻛﺎﻥ ﺭﲪﻪ ﺍﷲ ﻣﻦ‬
‫ﺍﳌﺪﺍﻓﻌﲔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻣﺬﻫﺒﻪ ‪ ،‬ﻭﺍ‪‬ﻢ ﺑﺒﻌﺾ ﺁﺭﺍﺀ ﺍﳌﺒﺘﺪﻋﺔ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﺭﺟﻊ ﻭﺗﺎﺏ ‪ ،‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ‬
‫)‪ ٥١٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (١٦٣ ، ١٤٢ / ١‬ﺕ ‪. (٦٦‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻋﻠﻰ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻐﺮﺽ ﻫﻨﺎ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺮﻭ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺍﳉﻮﻫﺮﻱ ‪ ،‬ﺃﺑﻮ ﻧﺼﺮ ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ‪ ،‬ﻭﻳﻌﺪ ﻣﻦ ﺃﺫﻛﻴﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻟﻨﻮﺍﺩﺭ ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ‬
‫ﺍﳋﻂ ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻣﻨﻬﺎ ‪ :‬ﺍﻟﺼﺤﺎﺡ ﰲ ﺍﻟﻠﻐﺔ ‪ ،‬ﻭﻗﺪ ﺗﻠﻘﺎﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻘﺒﻮﻝ ‪ ،‬ﻭﻣﻨﻬﺎ ‪ :‬ﻛﺘﺎﺏ ﰲ ﺍﻟﻌﺮﻭﺽ ‪،‬‬
‫ﻭﻣﻘﺪﻣﺔ ﰲ ﺍﻟﻨﺤﻮ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٣٩٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٤٠٠ / ١‬ﺕ ‪(١٢٥٨‬؛ ﻭﺍﻷﻋﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣١٣ / ١‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻓﺎﺭﺱ ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻟﺮﺍﺯﻱ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﲔ ‪ ،‬ﺇﻣﺎﻡ ﰲ ﻋﻠﻮﻡ ﺷﱴ ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻟﻠﻐﺔ ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ‬
‫ﻣﻨﻬﺎ ‪ :‬ﺍ‪‬ﻤﻞ ‪ ،‬ﻭﺣﻠﻴﺔ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٣٩٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪) ، (١١٩ - ١١٨ / ١‬ﺕ‬
‫‪. (٤٩‬‬

‫‪٣٢٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﰲ ) ﺍﻟﻌﲔ ( ﻋﻦ ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ )‪ (1‬ﺃﻥ )‪ (2‬ﻓﻬﺮ ﺍﻟﻴﻬﻮﺩ‪ :‬ﻣﺪﺍﺭﺳﻬﻢ‪.‬‬

‫)‪(4‬‬ ‫)‪(3‬‬
‫ﰲ‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻣﺎ‬ ‫ﻭﺳﻨﺬﻛﺮ ﻋﻦ ﻋﻠﻲ ‪ t‬ﻣﻦ ﻛﺮﺍﻫﺔ ﺍﻟﺘﻜﻠﻢ ﺑﻜﻼﻣﻬﻢ‪ ،‬ﻣﺎ ﻳﺆﻳﺪ‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﻐﻄﻴﺔ ﺍﻟﻔﻢ‪ ،‬ﻓﻘﺪ ﻋﻠﻠﻪ ﺑﻌﻀﻬﻢ ﺑﺄﻧﻪ ﻓﻌﻞ ﺍ‪‬ﻮﺱ ﻋﻨﺪ ﻧﲑﺍ‪‬ﻢ‬
‫ﺍﻟﱵ ﻳﻌﺒﺪﻭ‪‬ﺎ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ‪ :‬ﺗﻈﻬﺮ )‪ (5‬ﻣﻨﺎﺳﺒﺔ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺴﺪﻝ‪ ،‬ﻭﻋﻦ ﺗﻐﻄﻴﺔ ﺍﻟﻔﻢ‪،‬‬
‫ﲟﺎ ﰲ ﻛﻼﳘﺎ )‪ (6‬ﻣﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻊ ﺃﻥ ﰲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻌﲎ ﺁﺧﺮ ﻳﻮﺟﺐ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﻻ‬
‫ﳏﺬﻭﺭ ﰲ ﺗﻌﻠﻴﻞ ﺍﳊﻜﻢ ﺑﻌﻠﺘﲔ‪.‬‬
‫ﻓﻬﺬﺍ ﻋﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻓﻜﺜﲑ‪ ،‬ﻣﺜﻞ‪ :‬ﻣﺎ ﻗﺪﻣﻨﺎﻩ‬
‫ﻋﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ‪ :‬ﺃﻧﻪ ﳌﺎ ﺩﻋﻲ ﺇﱃ ﻭﻟﻴﻤﺔ ﻓﺮﺃﻯ ﺷﻴﺌﺎ ﻣﻦ ﺯﻱ ﺍﻟﻌﺠﻢ ﺧﺮﺝ ﻭﻗﺎﻝ‪ " :‬ﻣﻦ‬
‫ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ " )‪. (7‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﻋﻜﺮﻣﺔ‬ ‫ﻭﺭﻭﻯ ﺃﺑﻮ ﳏﻤﺪ ﺍﳋﻼﻝ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﲤﻴﻢ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ ﺍﻷﺯﺩﻱ ﺍﻟﻴﺤﻤﺪﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺇﻣﺎﻡ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ‪،‬‬
‫ﻭﺍﺿﻊ ﻋﻠﻢ ﺍﻟﻌﺮﻭﺽ ‪ ،‬ﻭﻫﻮ ﺃﺳﺘﺎﺫ ﺳﻴﺒﻮﻳﻪ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ١٠٠‬ﻫـ( ‪ .‬ﻟﻪ ﻛﺘﺎﺏ )ﺍﻟﻌﲔ( ﰲ ﺍﻟﻨﺤﻮ ‪ ،‬ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ‬
‫ﺃﺧﺮﻯ ‪ ،‬ﺗﻮﰲ ﺑﺎﻟﺒﺼﺮﺓ ﺳﻨﺔ )‪ ١٧٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣١٤ / ٢‬‬
‫)‪ (2‬ﺃﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﺎ ﻳﺆﻳﺪﻩ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻣﺎ ﻣﺎ ﰲ ﺍﳊﺪﻳﺚ ‪ . .‬ﻓﻘﺪ ﻋﻠﻠﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻳﻈﻬﺮ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻞ ﻣﻨﻬﻤﺎ ‪ .‬ﻭﺟﺎﺀﺕ ﰲ ﲨﻴﻊ ﺍﳌﺨﻄﻮﻃﺎﺕ )ﻛﻼﳘﺎ( ﻭﺍﻷﺻﺢ ﻟﻐﺔ )ﻛﻠﻴﻬﻤﺎ( ﻷ‪‬ﺎ ﻣﻀﺎﻓﺔ ﳌﻀﻤﺮ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻌﻠﻴﻖ )ﺹ ‪ (٣٦١‬ﻣﻦ ﻫﺬﺍ ﺍ‪‬ﻠﺪ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﳋﻼﻝ ‪ ،‬ﻋﺎﱂ ﻓﺎﺿﻞ ﻣﻦ ﺃﻫﻞ ﺑﻐﺪﺍﺩ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٣٥٢‬ﻫـ( ‪،‬‬
‫ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻣﻨﻬﺎ ‪ :‬ﺃﺧﺒﺎﺭ ﺍﻟﺜﻘﻼﺀ ‪ ،‬ﻭﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﺸﺮ ‪ ،‬ﺧﺮﺝ ﺍﳌﺴﻨﺪ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪/ ٢‬‬
‫‪. (٢١٣‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﻜﺮﻣﺔ ﺍﻟﱪﺑﺮﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﱪﺑﺮ ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ‬
‫ﺍﳌﺘﺒﺤﺮﻳﻦ ﺑﺎﻟﺘﻔﺴﲑ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺗﻼﻣﻴﺬ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﺍ‪‬ﻢ ﺑﺒﺪﻋﺔ ﺍﳋﻮﺍﺭﺝ ﺍﻟﺼﻔﺮﻳﺔ ‪ ،‬ﻭﻭﺛﻘﻪ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﻋﺎﱂ ﺑﺎﻟﺘﻔﺴﲑ ‪ ،‬ﱂ ﻳﺜﺒﺖ ﺗﻜﺬﻳﺒﻪ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﻻ ﺛﺒﺘﺖ ﻋﻨﻪ ﺑﺪﻋﺔ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﻣﺎﺕ‬
‫ﺳﻨﺔ )‪ ١٠٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٠ / ٢‬ﺕ ‪ (٢٧٧‬ﻉ؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪-٢٦٣ / ٧‬‬
‫‪) ، (٢٧٣‬ﺕ ‪ (٤٧٥‬ﻉ ‪.‬‬

‫‪٣٢١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﻌﻮﺭﺓ‪ ،‬ﻭﻻ ﺗﺴﱳ ﺑﺴﻨﺔ ﺍﳌﺸﺮﻛﲔ "‪.‬‬ ‫ﻗﺎﻝ‪ " :‬ﺳﺄﻟﻪ ﺭﺟﻞ‪ :‬ﺃﺣﺘﻘﻦ ؟ ﻗﺎﻝ‪ :‬ﻻ ﺗﺒﺪ‬
‫ﻓﻘﻮﻟﻪ‪ " :‬ﻻ ﺗﺴﱳ ﺑﺴﻨﺔ ﺍﳌﺸﺮﻛﲔ " )‪ (2‬ﻋﺎﻡ‪.‬‬
‫)‪(3‬‬
‫ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﺍﳊﺠﺎﺝ ﺑﻦ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ‬
‫ﺣﺴﺎﻥ )‪ (4‬ﻗﺎﻝ‪ " :‬ﺩﺧﻠﻨﺎ ﻋﻠﻰ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻓﺤﺪﺛﲏ ﺃﺧﻲ )‪ (5‬ﺍﳌﻐﲑﺓ )‪ (6‬ﻗﺎﻝ‪ :‬ﻭﺃﻧﺖ ﻳﻮﻣﺌﺬ‬
‫ﻏﻼﻡ‪ ،‬ﻭﻟﻚ ﻗﺮﻧﺎﻥ‪ ،‬ﺃﻭ ﻗﺼﺘﺎﻥ‪ ،‬ﻓﻤﺴﺢ ﺭﺃﺳﻚ ﻭﺑﺮﻙ ﻋﻠﻴﻚ ﻭﻗﺎﻝ‪ :‬ﺍﺣﻠﻘﻮﺍ ﻫﺬﻳﻦ‪ ،‬ﺃﻭ‬
‫ﻗﺼﻮﳘﺎ )‪ (7‬ﻓﺈﻥ ﻫﺬﺍ ﺯﻱ ﺍﻟﻴﻬﻮﺩ )‪ (9) ." (8‬ﻋﻠﻞ ﺍﻟﻨﻬﻲ ﻋﻨﻬﻤﺎ ﺑﺄﻥ ﺫﻟﻚ ﺯﻱ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺗﻌﻠﻴﻞ‬
‫)‪(10‬‬
‫ﻣﻄﻠﻮﺏ ﻋﺪﻣﻬﺎ‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﺯﻱ ﺍﻟﻴﻬﻮﺩ ‪-‬‬ ‫ﺍﻟﻨﻬﻲ ﺑﻌﻠﺔ ﻳﻮﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﻣﻜﺮﻭﻫﺔ‬
‫ﺣﱴ ﰲ ﺍﻟﺸﻌﺮ ‪ -‬ﳑﺎ ﻳﻄﻠﺐ ﻋﺪﻣﻪ‪ ،‬ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫)‪(2‬‬ ‫)‪(1‬‬ ‫)‪(11‬‬
‫ﻋﻦ‬ ‫ﺣﺪﺛﻨﺎ ﺧﺎﻟﺪ ﺍﻟﻮﺍﺳﻄﻲ‬ ‫ﺣﺪﺛﻨﺎ ﻭﻫﺐ ﺑﻦ ﺑﻘﻴﺔ‬ ‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺣﺘﻘﻦ ﻻ ﺗﺒﺪ ﺍﻟﻌﻮﺭﺓ ‪.‬‬

‫)‪ (2‬ﻗﻮﻟﻪ ‪) :‬ﻻ ﺗﺴﱳ ﺑﺴﻨﺔ ﺍﳌﺸﺮﻛﲔ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳍﺬﱄ ﺍﳋﻼﻝ ﺍﳊﻠﻮﺍﱐ ‪ ،‬ﻧﺰﻳﻞ ﻣﻜﺔ ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ‪ " ،‬ﺛﻘﺔ ‪ ،‬ﺣﺎﻓﻆ ‪ ،‬ﻟﻪ ﺗﺼﺎﻧﻴﻒ ‪،‬‬
‫ﻣﻦ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ " ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٦٨ / ١‬ﺕ ‪(٢٩٦‬‬
‫ﺡ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺣﺠﺎﺝ ﺑﻦ ﺣﺴﺎﻥ ﺍﻟﻌﺒﺴﻲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻭﺛﻘﻪ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻟﻴﺲ ﺑﻪ‬
‫ﺑﺄﺱ ‪ ،‬ﻣﻦ ﺍﳋﺎﻣﺴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٥٢ / ١‬ﺕ ‪ (١٥٠‬ﺡ؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٠٠ / ٢‬ﺕ‬
‫‪ (٣٧١‬ﺡ ‪.‬‬
‫)‪ (5‬ﺃﺧﻲ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (6‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ :‬ﻛﻤﺎ ﺣﺪﺛﺘﲏ ﺃﺧﱵ ﺍﳌﻐﲑﺓ ‪ ،‬ﻭﰲ ﻧﺴﺨﺔ ‪ :‬ﺍﻟﻨﻐﲑﺓ ‪،‬‬
‫ﻗﺎﻟﺖ ‪ . .‬ﺇﱁ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ (٤١٢ / ٤‬ﻣﻊ ﺍﳍﺎﻣﺶ ‪ ،‬ﻧﺴﺨﺔ ﺍﻟﺪﻋﺎﺱ ‪ .‬ﻭﻣﻐﲑﺓ ﻫﻲ ‪ :‬ﺑﻨﺖ ﺣﺴﺎﻥ‬
‫ﺍﻟﺘﻤﻴﻤﻴﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ :‬ﻣﻘﺒﻮﻟﺔ ‪ ،‬ﻣﻦ ﺍﳋﺎﻣﺴﺔ ﻭﻫﻲ ﻣﻦ ﻣﺴﺘﻐﺮﺑﺎﺕ ﺍﻷﲰﺎﺀ ﰲ ﺍﻟﻨﺴﺎﺀ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) (٦١٤ / ٢‬ﺕ ‪ (٧‬ﻡ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺃﻭ ﻗﺼﺮﻭﳘﺎ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﺮﺟﻞ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﺧﺼﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٤١٢ / ٤) ، (٤١٩٧‬‬
‫)‪ (9‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺣﱴ ﰲ ﺍﻟﺸﻌﺮ )ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﻣﻜﺮﻫﺎ ﻣﻄﻠﻮﺑﺎ ﻋﺪﻣﻬﺎ ‪.‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﳐﻠﺪ ﺍﻟﺸﻴﺒﺎﱐ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ ‪،‬‬
‫ﻭﱄ ﻗﻀﺎﺀ ﺃﺻﻔﻬﺎﻥ ﺑﻌﺪ ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﻣﻦ ﺃﺷﻬﺮﻫﺎ ‪ :‬ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻫﻮ ﻣﻄﺒﻮﻉ ‪ ،‬ﻭﺍﻵﺣﺎﺩ‬

‫‪٣٢٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺪﻳﺮ )‪ (3‬ﻋﻦ ﺃﰊ ﳎﻠﺰ )‪ (5) (4‬ﺃﻥ ﻣﻌﺎﻭﻳﺔ ﻗﺎﻝ‪ " :‬ﺇﻥ ﺗﺴﻮﻳﺔ ﺍﻟﻘﺒﻮﺭ ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻗﺪ‬
‫ﺭﻓﻌﺖ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻓﻼ ﺗﺸﺒﻬﻮﺍ ‪‬ﻢ " )‪. (6‬‬
‫} ﺃﻧﻪ ﺃﻣﺮ ﺑﻘﱪ‬ ‫)‪(7‬‬
‫ﻳﺸﲑ ﻣﻌﺎﻭﻳﺔ ﺇﱃ ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﻓﻀﺎﻟﺔ ﺑﻦ ﻋﺒﻴﺪ‬

‫ﻓﺴﻮﻱ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺄﻣﺮ ﺑﺘﺴﻮﻳﺘﻬﺎ { )‪ . (9) (8‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪. (10‬‬

‫ﻋﻠﻲ ﺃﻳﻀﺎ ﻗﺎﻝ‪ } :‬ﺃﻣﺮﱐ ﺍﻟﻨﱯ )‪ r (12‬ﺃﻥ ﻻ ﺃﺩﻉ ﻗﱪﺍ ﻣﺸﺮﻓﺎ ﺇﻻ ﺳﻮﻳﺘﻪ‪،‬‬ ‫)‪(11‬‬
‫ﻭﻋﻦ‬

‫ﻭﺍﳌﺜﺎﱐ ‪ ،‬ﻭﺍﻟﺪﻳﺎﺕ ‪ ،‬ﻭﺍﻷﻭﺍﺋﻞ ‪ ،‬ﻭﻏﲑﻫﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٨٧‬ﻫـ( ‪ ،‬ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﺑﻜﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‬
‫ﻻﺑﻦ ﻛﺜﲑ )‪(٨٤ / ١١‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (١٨٩ / ١‬‬
‫)‪ (1‬ﻫﻮ ‪ :‬ﻭﻫﺐ ﺑﻦ ﺑﻘﻴﺔ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺷﺎﺑﻮﺭ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺁﺩﻡ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑـ )ﻭﻫﺒﺎﻥ(‬
‫‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﺍﳋﻄﻴﺐ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٣٩‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ‬
‫)‪ ١٥٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٦٠ -١٥٩ / ١١‬ﺕ ‪ (٢٧٠‬ﻭ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻄﻤﺎﻥ ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﺍﳌﺰﱐ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‬
‫‪ " :‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٨٢‬ﻫـ( ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ )‪ ١١٠‬ﻫـ( ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﻟﻪ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١٥ / ١‬ﺕ ‪ (٤٦‬ﺥ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﻤﺮﺍﻥ ﺑﻦ ﺍﳊﺪﻳﺮ ﺍﻟﺴﺪﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ " ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٩‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪٢‬‬
‫‪) ، (٨٢ /‬ﺕ ‪ (٧١٨‬ﻉ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻻﺣﻖ ﺑﻦ ﲪﻴﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺴﺪﻭﺳﻲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺍﻟﺸﻬﲑ ﺑﺄﰊ ﳎﻠﺰ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٠٦‬‬
‫ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٤٠ / ٢‬ﺕ ‪ (١‬ﻻ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻋﻦ ﺃﰊ ﳐﻠﺪ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (6‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
‫)‪ ( 7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻓﻀﺎ ﻟﺔ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﻧﺎﻓﺬ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺻﻬﻴﺐ ‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ﺍﻷﻭﺳﻲ ‪ ،‬ﺃﺳﻠﻢ ﻗﺪﳝﺎ ﻭﱂ‬
‫ﻳﺸﻬﺪ ﺑﺪﺭﺍ ‪ ،‬ﻭﺷﻬﺪ ﺑﻌﺪﻫﺎ ﺃﺣﺪﺍ ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﳌﺸﺎﻫﺪ ‪ ،‬ﻛﻤﺎ ﺷﻬﺪ ﻓﺘﺢ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ‪ ،‬ﻭﻭﱄ ﺍﻟﻐﺰﻭ ‪،‬‬
‫ﻭﻭﻻﻩ ﻣﻌﺎﻭﻳﺔ ﻗﻀﺎﺀ ﺩﻣﺸﻖ ﺑﻌﺪ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ‪ ،‬ﻭﺗﻮﰲ ﰲ ﻋﻬﺪ ﻣﻌﺎﻭﻳﺔ ﺳﻨﺔ ) ‪ ٥٣‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ ) ‪٣‬‬
‫‪) ، (٢٠٦ /‬ﺕ ‪ (٦٩٩٢‬ﻑ ‪.‬‬
‫)‪ (8‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٦٨‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٣٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢١٩‬ﺃﲪﺪ )‪. (١٨/٦‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺘﺴﻮﻳﺔ ﺍﻟﻘﱪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٦٦٦ / ٢) ، (٩٦٨‬‬
‫)‪ (10‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻋﻦ ﺃﰊ ﺍﳍﻴﺎﺝ ﺍﻷﺳﺪﻱ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ ﻁ( ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬

‫‪٣٢٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻻ ﲤﺜﺎﻻ ﺇﻻ ﻃﻤﺴﺘﻪ { )‪ . (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬

‫ﻭﺳﻨﺬﻛﺮ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻣﻦ ﺑﲎ‬
‫ﺑﺒﻼﺩ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺻﻨﻊ ﻧﲑﻭﺯﻫﻢ‪ ،‬ﻭﻣﻬﺮﺟﺎ‪‬ﻢ‪ ،‬ﺣﱴ ﳝﻮﺕ‪ :‬ﺣﺸﺮ ﻣﻌﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ " )‪. (2‬‬

‫ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ :‬ﺃ‪‬ﺎ ﻛﺮﻫﺖ ﺍﻻﺧﺘﺼﺎﺭ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﺎﻟﺖ )‪ " (3‬ﻻ‬
‫ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ "‪ .‬ﻫﻜﺬﺍ ﺭﻭﺍﻩ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ )‪ (4‬ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺣﺪﺛﻨﺎ‬
‫)‪(5‬‬
‫ﻋﻦ ﻣﺴﺮﻭﻕ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ﰲ‬ ‫ﺍﻷﻋﻤﺶ‪ ،‬ﻋﻦ ﻣﺴﻠﻢ‬
‫ﺍﳌﺮﻓﻮﻋﺎﺕ )‪. (6‬‬
‫)‪(7‬‬
‫ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬ ‫ﻭﺭﻭﻯ ﺳﻌﻴﺪ‪ ،‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﳒﻴﺢ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺘﺴﻮﻳﺔ ﺍﻟﻘﱪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٦٦٦ / ٢) ، (٩٦٩‬ﻭﻟﻔﻈﻪ‬
‫‪ " :‬ﻋﻦ ﺃﰊ ﺍﳍﻴﺎﺝ ﺍﻷﺳﺪﻱ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﱄ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ :‬ﺃﻻ ﺃﺑﻌﺜﻚ ﻋﻠﻰ ﻣﺎ ﺑﻌﺜﲏ ﻋﻠﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ؟ ﺃﻥ ﻻ ﺗﺪﻉ ﲤﺜﺎﻻ ﺇﻻ ﻃﻤﺴﺘﻪ ‪ ،‬ﻭﻻ ﻗﱪﺍ ﻣﺸﺮﻓﺎ ﺇﻻ ﺳﻮﻳﺘﻪ " ‪.‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ )‪. (٢٣٤ / ٩‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ﻭﻗﺎﻝ ‪ :‬ﻭﻻ ﻳﺴﺘﻘﻴﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻋﻦ ﺳﻌﻴﺪ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻣﺴﻠﻢ ﺑﻦ ﺻﺒﻴﺢ ﺍﳍﻤﺪﺍﱐ ‪ ،‬ﺃﺑﻮ ﺍﻟﻀﺤﻰ ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﻟﻌﻄﺎﺭ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻓﺎﺿﻞ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٠٠‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ‬
‫ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٥ / ٢‬ﺕ ‪. (١٠٨٧‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻭﺿﻊ ﺍﻟﺮﺟﻞ ﻳﺪﻩ ﰲ ﺧﺎﺻﺮﺗﻪ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٢٧٤ ، ٢٧٣ / ٢) ، (٣٣٣٨‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻋﻦ ﻣﻌﻤﺮ ‪ ،‬ﻋﻦ ﺍﻟﺜﻮﺭﻱ ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ ﺑﺎﻹﺳﻨﺎﺩ ﺍﻟﺬﻱ‬
‫ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﻓﻴﻪ ‪ " :‬ﻛﻤﺎ ﻳﺼﻨﻊ ﺍﻟﻴﻬﻮﺩ " ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﻭﻛﻴﻊ ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ ﺃﻳﻀﺎ ﺑﺎﻟﻠﻔﻆ‬
‫ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ‪ " :‬ﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ " ‪ ،‬ﻭﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪) ،‬ﺹ ‪ (٢٢٤‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﳒﻴﺢ ‪ -‬ﻭﺍﺳﻢ ﺃﰊ ﳒﻴﺢ ‪ :‬ﻳﺴﺎﺭ ‪ ،‬ﺍﳌﻜﻲ ‪ ،‬ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺃﺑﻮ ﻳﺴﺎﺭ ‪ ،‬ﻣﻦ ﺍﶈﺪﺛﲔ‬
‫ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺭﲟﺎ ﺩﻟﺲ ‪ ،‬ﻭﺍ‪‬ﻢ ﺑﺎﻟﻘﻮﻝ ﺑﺎﻟﻘﺪﺭ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٣١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٥٤ / ٦‬‬
‫)ﺕ ‪. (١٠١‬‬

‫‪٣٢٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻗﺎﻝ‪ " :‬ﺩﺧﻠﺖ ﻣﻊ ﺍﺑﻦ ﻋﻤﺮ ﻣﺴﺠﺪﺍ ﺑﺎﳉﺤﻔﺔ‪ ،‬ﻓﻨﻈﺮ ﺇﱃ ﺷﺮﺍﻓﺎﺕ‪ ،‬ﻓﺨﺮﺝ ﺇﱃ‬ ‫ﺫﺅﻳﺐ‬
‫ﻣﻮﺿﻊ ﻓﺼﻠﻰ ﻓﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ ﻟﺼﺎﺣﺐ ﺍﳌﺴﺠﺪ‪ :‬ﺇﱐ ﺭﺃﻳﺖ ﰲ ﻣﺴﺠﺪﻙ ﻫﺬﺍ ‪ -‬ﻳﻌﲏ‬
‫ﺍﻟﺸﺮﺍﻓﺎﺕ )‪ - (2‬ﺷﺒﻬﺘﻬﺎ ﺑﺄﻧﺼﺎﺏ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﻤﺮ )‪ (3‬ﺎ ﺃﻥ ﺗﻜﺴﺮ " )‪. (4‬‬
‫)‪(5‬‬
‫ﻭﻗﺎﻝ‪ " :‬ﺇﻧﻪ‬ ‫ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﺃﻳﻀﺎ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺮﻩ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻄﺎﻕ‬
‫ﰲ )‪ (6‬ﺍﻟﻜﻨﺎﺋﺲ‪ ،‬ﻓﻼ ﺗﺸﺒﻬﻮﺍ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ " )‪. (7‬‬
‫)‪(8‬‬
‫ﻗﺎﻝ‪ " :‬ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ‪ r‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻣﻦ ﺃﺷﺮﺍﻁ‬ ‫ﻭﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ‬
‫ﺍﻟﺴﺎﻋﺔ ﺃﻥ ﺗﺘﺨﺬ ﺍﳌﺬﺍﺑﺢ ﰲ ﺍﳌﺴﺠﺪ " )‪ . (9‬ﻳﻌﲏ ﺍﻟﻄﺎﻗﺎﺕ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻴﻪ ﻛﺜﺮﺓ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ‪ :‬ﺑﻌﻀﻬﺎ ﰲ ﻣﻈﻨﺔ ﺍﻻﺷﺘﻬﺎﺭ‪ ،‬ﻭﻣﺎ ﻋﻠﻤﻨﺎ ﺃﺣﺪﺍ ﺧﺎﻟﻒ ﻣﺎ‬
‫ﺫﻛﺮﻧﺎﻩ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻣﻦ ﻛﺮﺍﻫﺔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻌﻴﻨﺔ ﻓﻴﻬﺎ ﺧﻼﻑ ﻭﺗﺄﻭﻳﻞ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻪ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺫﺅﻳﺐ ﺍﻷﺳﺪﻱ ‪ ،‬ﻭﺛﻘﻪ ﺃﺑﻮ ﺯﺭﻋﺔ ﻭﺍﺑﻦ ﺳﻌﺪ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ‬
‫ﺍﻟﺜﻘﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣١٣ ، ٣٢١ / ١‬ﺕ ‪ (٥٧٠‬ﺃ ‪.‬‬
‫)‪ (2‬ﺍﻟﺸﺮﺍﻓﺎﺕ ‪ :‬ﲨﻊ ﺷﺮﻓﺔ ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻳﻮﺿﻊ ﰲ ﺃﻋﻠﻰ ﺍﻟﺒﻨﺎﺀ ‪ ،‬ﻣﻦ ﺃﺑﻨﻴﺔ ﺗﺰﻳﻨﻬﺎ ‪ ،‬ﺗﻜﻮﻥ ﻣﺜﻠﺜﺔ ﺃﻭ ﻣﺮﺑﻌﺔ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲤﺮ ‪‬ﺎ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ، (٣٠٩ / ١‬ﻭﻓﻴﻪ ﻣﺎ ﻳﻔﻴﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﻧﺼﻪ ‪.‬‬
‫)‪ (5‬ﺍﻟﻄﺎﻕ ﻫﻮ ﻣﺎ ﻧﺴﻤﻴﻪ ﺍﶈﺮﺍﺏ ‪ ،‬ﻭﺍﻟﻄﺎﻕ ‪ :‬ﻣﺎ ﻋﻘﺪ ﻣﻦ ﺍﻷﺑﻨﻴﺔ ‪ ،‬ﺃﻱ ﻋﻄﻒ ﻭﺣﲏ ‪ ،‬ﻭﻣﻨﻪ ﺍﶈﺮﺍﺏ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ‬
‫ﺍﶈﻴﻂ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺎﻑ ‪ ،‬ﻓﺼﻞ ﺍﻟﻄﺎﺀ )‪. (٢٦٩ / ٣‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ، (٥٩ / ١‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺰﺍﺭ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺸﻒ‬
‫ﺍﻷﺳﺘﺎﺭ ﻋﻦ ﺯﻭﺍﺋﺪ ﺍﻟﺒﺰﺍﺭ )‪ ، (٢١٠ / ١‬ﺭﻗﻢ )‪. (٤١٦‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺒﻴﺪ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ﺍﻟﻐﻄﻔﺎﱐ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺻﺪﻭﻕ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ " ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥٤٢ / ١‬ﺕ ‪ (١٥٣٩‬ﻉ؛ ﻭﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪. (٢٥٤‬‬
‫)‪ (9‬ﺃﺧﺮﺝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﺍﻟﺜﻮﺭﻱ ‪ ،‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ ‪ ،‬ﻋﻦ ﻋﺒﻴﺪ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ﺍﻷﺷﺠﻌﻲ ‪ ،‬ﻋﻦ ﻛﻌﺐ ﻗﺎﻝ ‪:‬‬
‫)ﻳﻜﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻗﻮﻡ ﻳﻨﻘﺺ ﺃﻋﻤﺎﺭﻫﻢ ﻭﻳﺰﻳﻨﻮﻥ ﻣﺴﺎﺟﺪﻫﻢ ‪ ،‬ﻭﻳﺘﺨﺬﻭﻥ ‪‬ﺎ ﻣﺬﺍﺑﺢ ﻛﻤﺬﺍﺑﺢ ﺍﻟﻨﺼﺎﺭﻯ ‪( . .‬‬
‫ﺇﱁ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﻨﻒ )‪ ، (٤١٣ / ٢‬ﺭﻗﻢ )‪ . (٣٩٠٣‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪. (٤٣٩ / ٢‬‬

‫‪٣٢٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﳜﺘﻠﻒ ﰲ ﺑﻌﺾ‬ ‫ﻭﻫﺬﺍ ﻛﻤﺎ ﺃ‪‬ﻢ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫ﺃﻋﻴﺎﻥ ﺍﳌﺴﺎﺋﻞ ﻟﺘﺄﻭﻳﻞ )‪. (2‬‬
‫ﻓﻌﻠﻢ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ‪.‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻓﺈﻥ ‪.‬‬

‫)‪ (2‬ﻟﺘﺄﻭﻳﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٣٢٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﰲ ﺗﻘﺮﻳﺮ ﺍﻹﲨﺎﻉ‬

‫ﻣﺎ ﺫﻛﺮﻩ ﻋﺎﻣﺔ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻭﺍﻷﺋﻤﺔ ﺍﳌﺘﺒﻮﻋﲔ ﻭﺃﺻﺤﺎ‪‬ﻢ‪ ،‬ﰲ ﺗﻌﻠﻴﻞ‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﺷﻴﺎﺀ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺃﻭ ﳐﺎﻟﻔﺔ ﺍﻟﻨﺼﺎﺭﻯ )‪ (1‬ﺃﻭ ﳐﺎﻟﻔﺔ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻭﻫﻮ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺃﻥ ﳝﻜﻦ ﺍﺳﺘﻘﺼﺎﺅﻩ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺃﺣﺪ ﻟﻪ ﺃﺩﱏ ﻧﻈﺮ ﰲ ﺍﻟﻔﻘﻪ ﺇﻻ ﻭﻗﺪ ﺑﻠﻐﻪ ﻣﻦ ﺫﻟﻚ ﻃﺎﺋﻔﺔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺑﻌﺪ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻳﻮﺭﺙ ﻋﻠﻤﺎ ﺿﺮﻭﺭﻳﺎ‪ ،‬ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻜﻔﺎﺭ‬
‫ﻭﺍﻷﻋﺎﺟﻢ‪ ،‬ﻭﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺘﻬﻢ‪.‬‬
‫)‪(2‬‬
‫ﻧﻜﺘﺎ ﰲ ﻣﺬﺍﻫﺐ ﺍﻷﺋﻤﺔ ﺍﳌﺘﺒﻮﻋﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻊ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺃﺛﻨﺎﺀ‬ ‫ﻭﺃﻧﺎ ﺃﺫﻛﺮ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﻟﻜﻼﻡ ﻋﻦ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ ﺍﻷﺻﻞ ﺍﳌﺴﺘﻘﺮ ﻋﻠﻴﻪ )‪ (3‬ﰲ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﻥ ﺗﺄﺧﲑ ﺍﻟﺼﻼﺓ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﺗﻌﺠﻴﻠﻬﺎ‪ ،‬ﺇﻻ ﰲ ﻣﻮﺍﺿﻊ ﻳﺴﺘﺜﻨﻮ‪‬ﺎ‪ ،‬ﻛﺎﺳﺘﺜﻨﺎﺀ ﻳﻮﻡ ﺍﻟﻐﻴﻢ‪ ،‬ﻭﻛﺘﻌﺠﻴﻞ ﺍﻟﻈﻬﺮ ﰲ ﺍﻟﺸﺘﺎﺀ ‪ -‬ﻭﺇﻥ‬
‫)‪(5‬‬
‫ﻛﺎﻥ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻮﻝ )‪ (4‬ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﺘﻌﺠﻴﻞ ﺃﻓﻀﻞ ‪ -‬ﻓﻴﺴﺘﺤﺒﻮﻥ ﺗﺄﺧﲑ ﺍﻟﻔﺠﺮ‬
‫ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻭﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻈﻬﺮ‪ ،‬ﺇﻻ ﰲ ﺍﻟﺸﺘﺎﺀ ﰲ ﻏﲑ ﺍﻟﻐﻴﻢ )‪ . (6‬ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺴﺘﺤﺐ ﺗﻌﺠﻴﻞ‬
‫)‪(7‬‬
‫ﺍﳌﻐﺮﺏ؛ ﻷﻥ ﺗﺄﺧﲑﻫﺎ ﻣﻜﺮﻭﻩ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻴﻬﻮﺩ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻗﻮﻝ ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﻣﻨﺼﻮﺻﺔ )‪ (8‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎ‪ :‬ﻳﻜﺮﻩ ﺍﻟﺴﺠﻮﺩ ﰲ ﺍﻟﻄﺎﻕ؛ ﻷﻧﻪ ﻳﺸﺒﻪ ﺻﻨﻴﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻦ ﺣﻴﺚ‬
‫ﲣﺼﻴﺺ ﺍﻹﻣﺎﻡ ﺑﺎﳌﻜﺎﻥ‪ ،‬ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺳﺠﻮﺩﻩ ﰲ ﺍﻟﻄﺎﻕ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻇﺎﻫﺮ ﻣﺬﻫﺐ‬

‫)‪ (1‬ﺃﻭ ﳐﺎﻟﻔﺔ ﺍﻟﻨﺼﺎﺭﻯ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﰲ ﺫﻟﻚ ‪.‬‬
‫)‪ (3‬ﻋﻠﻴﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﺍﻷﺻﻞ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺘﺄﺧﲑ ﻟﻠﻔﺠﺮ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪. (١٠٦ -١٠٣ / ١‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﻷﻣﺔ ‪.‬‬
‫)‪ (8‬ﻳﺸﲑ ﺇﱃ ﺣﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺗﺄﺧﲑ ﺍﳌﻐﺮﺏ ﺇﱃ ﺍﺷﺘﺒﺎﻙ ﺍﻟﻨﺠﻮﻡ ‪ ،‬ﻭﺍﻟﺬﻱ ﻣﺮ )ﺹ ‪. (٢١٠‬‬

‫‪٣٢٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﲪﺪ ﻭﻏﲑﻩ )‪ (1‬ﻭﻓﻴﻪ ﺁﺛﺎﺭ ﺻﺤﻴﺤﺔ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﻏﲑﻩ )‪. (2‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﻭﺑﲔ ﻳﺪﻳﻪ ﻣﺼﺤﻒ ﻣﻌﻠﻖ‪ ،‬ﺃﻭ ﺳﻴﻒ ﻣﻌﻠﻖ؛ ﻷ‪‬ﻤﺎ ﻻ ﻳﻌﺒﺪﺍﻥ؛‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺑﺴﺎﻁ ﻓﻴﻪ ﺗﺼﺎﻭﻳﺮ؛ ﻷﻥ ﻓﻴﻪ‬ ‫ﺍﻟﻜﺮﺍﻫﺔ‬ ‫ﻭﺑﺎﻋﺘﺒﺎﺭﻩ‪ :‬ﺗﺜﺒﺖ‬
‫ﺍﺳﺘﻬﺎﻧﺔ ﺑﺎﻟﺼﻮﺭﺓ‪ ،‬ﻭﻻ ﻳﺴﺠﺪ ﻋﻠﻰ ﺍﻟﺘﺼﺎﻭﻳﺮ )‪ (5‬؛ ﻷﻧﻪ ﻳﺸﺒﻪ ﻋﺒﺎﺩﺓ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﺃﻃﻠﻖ ﺍﻟﻜﺮﺍﻫﺔ‬
‫ﰲ ﺍﻷﺻﻞ؛ ﻷﻥ ﺍﳌﺼﻠﻲ ﻣﻌﻈﻢ )‪. (6‬‬
‫)‪(8‬‬
‫ﺣﺎﻣﻞ ﺍﻟﺼﻨﻢ‪ ،‬ﻭﻻ ﻳﻜﺮﻩ‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻮ ﻟﺒﺲ ﺛﻮﺑﺎ ﻓﻴﻪ ﺗﺼﺎﻭﻳﺮ ﻛﺮﻩ )‪ (7‬؛ ﻷﻧﻪ ﻳﺸﺒﻪ‬
‫ﲤﺎﺛﻴﻞ )‪ (9‬ﻏﲑ ﺫﻭﻱ ﺍﻟﺮﻭﺡ؛ ﻷﻧﻪ ﻻ ﻳﻌﺒﺪ )‪. (10‬‬
‫)‪(11‬‬
‫ﺃﻳﻀﺎ‪ :‬ﺇﻥ ﺻﺎﻡ ﻳﻮﻡ ﺍﻟﺸﻚ ﻳﻨﻮﻯ ﺃﻧﻪ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻛﺮﻩ؛ ﻷﻧﻪ ﺗﺸﺒﻪ ﺑﺄﻫﻞ‬ ‫ﻭﻗﺎﻟﻮﺍ‬
‫ﺍﻟﻜﺘﺎﺏ؛ ﻷ‪‬ﻢ ﺯﺍﺩﻭﺍ ﰲ ﻣﺪﺓ ﺻﻮﻣﻬﻢ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻓﺈﺫﺍ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﻓﺎﺽ ﺍﻹﻣﺎﻡ ﻭﺍﻟﻨﺎﺱ ﻣﻌﻪ ﻋﻠﻰ ﻫﻴﺌﺘﻬﻢ ﺣﱴ ﻳﺄﺗﻮﺍ ﻣﺰﺩﻟﻔﺔ؛‬
‫ﻷﻥ ﻓﻴﻪ ﺇﻇﻬﺎﺭ ﳐﺎﻟﻔﺔ ﺍﳌﺸﺮﻛﲔ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎ ﻻ ﳚﻮﺯ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻹﺩﻫﺎﻥ ﻭﺍﻟﺘﻄﻴﺐ ﰲ ﺁﻧﻴﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪،‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٤٧ / ٢‬ﰲ ﺍﳌﻐﲏ ‪ ،‬ﻭﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻏﻤﻮﺽ ﳑﺎ ﻳﺸﻌﺮ ﺍﻟﻘﺎﺭﺉ ﺑﺄﻥ ﻓﻴﻬﺎ ﺗﻨﺎﻗﻀﺎ ﻣﻦ‬
‫ﺣﻴﺚ ﺇﻧﻪ ﺃﺷﺎﺭ ﺇﱃ ﻛﺮﺍﻫﺔ ﺍﻟﺴﺠﻮﺩ ﰲ ﺍﻟﻄﺎﻕ ‪ ،‬ﰒ ﺍﺳﺘﺜﲎ ﻣﻦ ﺍﻟﻜﺮﺍﻫﺔ ﺍﻟﺴﺠﻮﺩ ﰲ ﺍﻟﻄﺎﻕ ‪ ،‬ﻭﻳﻈﻬﺮ ﱄ ﺃﻧﻪ ﻳﻘﺼﺪ‬
‫ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻄﺎﻕ ﲝﻴﺚ ﻳﻜﻮﻥ ﻓﻴﻪ ﻛﻞ ﺟﺴﻢ ﺍﻹﻣﺎﻡ ﺃﻥ ﺫﻟﻚ ﻣﻜﺮﻭﻩ ‪ ،‬ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻭﻗﻊ ﻓﻴﻪ ﺳﺠﻮﺩﻩ ﻭﺑﻘﻴﺔ‬
‫ﺟﺴﻤﻪ ﺧﺎﺭﺟﻪ ‪.‬‬
‫)‪ (2‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺛﺒﺘﺖ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺇﱃ ﻏﲑﳘﺎ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﷲ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻳﻜﺮﻩ ‪.‬‬
‫)‪ (8‬ﰲ )ﺩ( ‪ :‬ﻳﺸﺒﻪ ﻋﺒﺎﺩﺓ ﺣﺎﻣﻞ ﺍﻟﺼﻨﻢ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﻁ( ‪ :‬ﲤﺜﺎﻝ ‪.‬‬
‫)‪ (10‬ﰲ )ﻁ( ‪ :‬ﻏﲑ ﺫﻭﻱ ﺭﻭﺡ ﻷ‪‬ﺎ ﻻ ﺗﻌﺒﺪ ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ‪.‬‬

‫‪٣٢٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﻠﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ؛ ﻟﻠﻨﺼﻮﺹ‪ ،‬ﻭﻷﻧﻪ ﺗﺸﺒﻪ ﺑﺰﻱ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺗﻨﻌﻢ ﺑﺘﻨﻌﻢ ﺍﳌﺘﺮﻓﲔ ﻭﺍﳌﺴﺮﻓﲔ )‪. (1‬‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻋﻠﻰ ﺃﰊ‬ ‫ﻭﳏﻤﺪ‬ ‫ﻭﻗﺎﻟﻮﺍ ﰲ ﺗﻌﻠﻴﻞ ﺍﳌﻨﻊ ﻣﻦ ﻟﺒﺎﺱ ﺍﳊﺮﻳﺮ ﰲ ﺣﺠﺔ ﺃﰊ ﻳﻮﺳﻒ‬
‫ﺣﻨﻴﻔﺔ‪ ،‬ﰲ ﺍﳌﻨﻊ ﻣﻦ ﺍﻓﺘﺮﺍﺷﻪ ﻭﺗﻌﻠﻴﻘﻪ ﻭﺍﻟﺴﺘﺮ ﺑﻪ؛ ﻷﻧﻪ ﻣﻦ ﺯﻱ ﺍﻷﻛﺎﺳﺮﺓ‪ ،‬ﻭﺍﳉﺒﺎﺑﺮﺓ‪ ،‬ﻭﺍﻟﺘﺸﺒﻪ‬
‫‪‬ﻢ ﺣﺮﺍﻡ‪.‬‬
‫ﻗﺎﻝ ﻋﻤﺮ‪ " :‬ﺇﻳﺎﻛﻢ ﻭﺯﻱ ﺍﻷﻋﺎﺟﻢ " )‪ (4‬ﻭﻗﺎﻝ ﳏﻤﺪ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ " :‬ﻭﻻ ﻳﺘﺨﺘﻢ ﺇﻻ‬
‫)‪(5‬‬
‫ﺑﺎﻟﻔﻀﺔ "‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻫﺬﺍ ﻧﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺨﺘﻢ ﺑﺎﳊﺠﺮ ﻭﺍﳊﺪﻳﺪ ﻭﺍﻟﺼﻔﺮ‪ ،‬ﺣﺮﺍﻡ؛ ﻟﻠﺤﺪﻳﺚ ﺍﳌﺄﺛﻮﺭ‪:‬‬
‫ﻓﻘﺎﻝ‪ " :‬ﻣﺎﱄ ﺃﺟﺪ ﻣﻨﻚ ﺭﻳﺢ‬ ‫)‪(7‬‬
‫ﺍﻟﻨﱯ ‪ r‬ﺭﺃﻯ ﻋﻠﻰ ﺭﺟﻞ ﺧﺎﰎ ﺻﻔﺮ‬ ‫)‪(6‬‬
‫} ﺃﻥ‬

‫} ﻭﺭﺃﻯ ﻋﻠﻰ ﺁﺧﺮ ﺧﺎﰎ ﺣﺪﻳﺪ ﻓﻘﺎﻝ‪ " :‬ﻣﺎ ﱄ ﺃﺭﻯ ﻋﻠﻴﻚ ﺣﻠﻴﺔ ﺃﻫﻞ‬ ‫)‪(8‬‬
‫ﺍﻷﺻﻨﺎﻡ ؟ {‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٣٤٤ / ١٠‬ﰲ ﺍﳌﻐﲏ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻮﺳﻒ ‪ ،‬ﻭﺍﲰﻪ ‪ :‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺒﻴﺐ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ‪ ،‬ﻭﻟﺪ‬
‫ﺳﻨﺔ )‪ ١١٣‬ﻫـ( ﻓﻘﻴﻪ ﻋﺎﱂ ‪ ،‬ﻗﻠﺪﻩ ﺍﻟﺮﺷﻴﺪ ﺍﻟﻘﻀﺎﺀ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ١٨٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪/ ٦‬‬
‫‪) ، (٣٨٨ - ٣٧٨‬ﺕ ‪(٨٢٤‬؛ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ )ﺹ ‪. (٢٢٦ -٢٢٥‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻭﺍﻗﺪ ﺍﻟﺸﻴﺒﺎﱐ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﺃﰊ ﺣﻨﻴﻔﺔ ‪ ،‬ﻋﺎﱂ ﻓﺎﺿﻞ ﻓﻘﻴﻪ ‪ ،‬ﻭﻟﻪ‬
‫ﻣﺼﻨﻔﺎﺕ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ١٣٢‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ١٨٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪، (١٨٥ - ١٨٤ / ٤‬‬
‫)ﺕ ‪(٥٦٧‬؛ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ ﰲ ﺗﺮﺍﺟﻢ ﺍﳊﻨﻔﻴﺔ )ﺹ ‪. (١٦٣‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﳍﺪﺍﻳﺔ ﺷﺮﺡ ﺑﺪﺍﻳﺔ ﺍﳌﺒﺘﺪﻱ ‪ ،‬ﻟﻠﺮﺷﺪﺍﱐ )‪. (٨١ / ٤‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﳍﺪﺍﻳﺔ ﺷﺮﺡ ﺑﺪﺍﻳﺔ ﺍﳌﺒﺘﺪﻱ ‪ ،‬ﻟﻠﺮﺷﺪﺍﱐ )‪. (٨٢ / ٤‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (7‬ﺻﻔﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺭﺟﻼ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺧﺎﰎ‬
‫ﻣﻦ ﺷﺒﻪ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻣﺎ ﱄ ﺃﺟﺪ ﻣﻨﻚ ﺭﻳﺢ ﺍﻷﺻﻨﺎﻡ ؟ " ﻓﻄﺮﺣﻪ ‪ ،‬ﰒ ﺟﺎﺀ ﻭﻋﻠﻴﻪ ﺧﺎﰎ ﻣﻦ ﺣﺪﻳﺪ ﻓﻘﺎﻝ ‪ " :‬ﻣﺎ ﱄ‬
‫ﺃﺭﻯ ﻋﻠﻴﻚ ﺣﻠﻴﺔ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ؟ " ﻓﻄﺮﺣﻪ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﺃﲣﺬﻩ ؟ ﻗﺎﻝ ‪ " :‬ﺍﲣﺬﻩ ﻣﻦ ﻭﺭﻕ ﻭﻻ‬
‫ﺗﺘﻤﻪ ﻣﺜﻘﺎﻻ " ‪ .‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳋﺎﰎ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺧﺎﰎ ﺍﳊﺪﻳﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٤٢٢٣‬‬
‫‪ . (٤٢٩ ، ٤٢٨ / ٤) ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳋﺎﰎ ﺍﳊﺪﻳﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (١٧٨٥‬‬
‫)‪ . (٢٤٨ / ٤‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ‪ ،‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ " ‪ .‬ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﺰﻳﻨﺔ‬

‫‪٣٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﺎﺭ ؟ { )‪. (2) (1‬‬

‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑ ﰲ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻔﻴﻪ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻣﺎﻟﻚ ﻓﻴﻤﺎ ﺭﻭﺍﻩ‬
‫ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ )‪ (3‬ﰲ ﺍﳌﺪﻭﻧﺔ‪ " :‬ﻻ ﳛﺮﻡ ﺑﺎﻷﻋﺠﻤﻴﺔ‪ ،‬ﻭﻻ ﻳﺪﻋﻮ ‪‬ﺎ‪ ،‬ﻭﻻ ﳛﻠﻒ " )‪. (4‬‬
‫ﻗﺎﻝ‪ " :‬ﻭ‪‬ﻰ ﻋﻤﺮ ‪ t‬ﻋﻦ ﺭﻃﺎﻧﺔ ﺍﻷﻋﺎﺟﻢ ﻭﻗﺎﻝ‪ " :‬ﺇ‪‬ﺎ ﺧﺐ " )‪. (5‬‬
‫ﻗﺎﻝ‪ " :‬ﻭﺃﻛﺮﻩ ﺍﻟﺼﻼﺓ ﺇﱃ ﺣﺠﺮ ﻣﻨﻔﺮﺩ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﺃﻣﺎ ﺃﺣﺠﺎﺭ )‪ (6‬ﻛﺜﲑﺓ ﻓﺠﺎﺋﺰ " )‪. (7‬‬

‫ﻗﺎﻝ‪ " :‬ﻭﻳﻜﺮﻩ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻛﻔﻌﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻳﻮﻡ )‪ (8‬ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ " )‪. (9‬‬

‫)‪(10‬‬
‫ﻗﻴﻞ‪ " :‬ﻓﺎﻟﺮﺟﻞ ﻳﻘﻮﻡ‬ ‫ﻗﺎﻝ‪ " :‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﻦ ﺗﻌﻈﻴﻢ ﺍﷲ ﺗﻌﻈﻴﻢ ﺫﻱ ﺍﻟﺸﻴﺒﺔ ﺍﳌﺴﻠﻢ‬

‫‪ ،‬ﺑﺎﺏ ﻣﻘﺪﺍﺭ ﻣﺎ ﳚﻌﻞ ﰲ ﺍﳋﺎﰎ ﻣﻦ ﺍﻟﻔﻀﺔ )‪ ، (١٧٢ / ٨‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ . (١٤٦٧‬ﻭﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ‬
‫ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻭﻗﺎﻝ ‪ " :‬ﻭﺇﺳﻨﺎﺩﻩ ﻏﺮﻳﺐ " )‪. (١٢٢ ، ١٢١ / ٩‬‬
‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (١٧٨٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳋﺎﰎ )‪. (٤٢٢٣‬‬
‫)‪ (2‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺟﻨﺎﺩﺓ ﺍﻟﻌﺘﻘﻲ ﺍﳌﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺇﻣﺎﻡ ﻓﻘﻴﻪ ‪ ،‬ﻋﺎﱂ ﺯﺍﻫﺪ ‪ ،‬ﻣﻦ‬
‫ﻛﺒﺎﺭ ﺗﻼﻣﻴﺬ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪ ،‬ﻟﻪ ﻛﺘﺎﺏ )ﺍﳌﺪﻭﻧﺔ( ﺭﻭﺍﻩ ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﻌﺎﺷﺮﺓ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٩١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٩٥ / ١‬ﺕ ‪ (١٠٧٩‬ﻉ؛ ﻭﺍﻷﻋﻼﻡ‬
‫ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣٢٣ / ٣‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺪﻭﻧﺔ ﺑﺮﻭﺍﻳﺔ ﺳﺤﻨﻮﻥ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ )‪. (٦٣ ، ٦٢ / ١‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺪﻭﻧﺔ ﺑﺮﻭﺍﻳﺔ ﺳﺤﻨﻮﻥ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ )‪. (٦٣ / ١‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺣﺠﺎﺭﺓ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺪﻭﻧﺔ ﺑﺮﻭﺍﻳﺔ ﺳﺤﻨﻮﻥ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ )‪. (١٠٩ / ١‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﰲ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ ‪.‬‬
‫)‪ (9‬ﺍﳌﺪﻭﻧﺔ )‪ ، (١٥٤ / ١‬ﻭﻗﺎﻝ ‪ " :‬ﻗﺎﻝ ﻣﺎﻟﻚ ‪ :‬ﻭﺑﻠﻐﲏ ﺃﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻤﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻛﻤﺎ ﺗﺮﻛﺖ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ " ‪.‬‬
‫)‪ (10‬ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ‪ " :‬ﺇﻥ ﻣﻦ ﺇﺟﻼﻝ ﺍﷲ ﺇﻛﺮﺍﻡ ﺫﻱ ﺍﻟﺸﻴﺒﺔ ﺍﳌﺴﻠﻢ " ‪ ،‬ﺍﳊﺪﻳﺚ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺗﱰﻳﻞ ﺍﻟﻨﺎﺱ‬

‫‪٣٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﻠﺮﺟﻞ ﻟﻪ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻔﻘﻪ ؟ ﻗﺎﻝ‪ :‬ﺃﻛﺮﻩ ﺫﻟﻚ‪ ،‬ﻭﻻ ﺑﺄﺱ ﺑﺄﻥ )‪ (1‬ﻳﻮﺳﻊ ﻟﻪ ﰲ ﳎﻠﺴﻪ "‪.‬‬
‫ﻗﺎﻝ‪ " :‬ﻭﻗﻴﺎﻡ ﺍﳌﺮﺃﺓ ﻟﺰﻭﺟﻬﺎ ﺣﱴ ﳚﻠﺲ ﻣﻦ ﻓﻌﻞ ﺍﳉﺒﺎﺑﺮﺓ‪ ،‬ﻭﺭﲟﺎ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻳﻨﺘﻈﺮﻭﻧﻪ‬
‫ﻓﺈﺫﺍ ﻃﻠﻊ ﻗﺎﻣﻮﺍ‪ ،‬ﻓﻠﻴﺲ ﻫﺬﺍ ﻣﻦ ﻓﻌﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ ﻓﻴﻤﺎ ﻳﻨﻬﻰ ﻋﻨﻪ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫)‪(4‬‬
‫ﻭﺍﻷﻋﺎﺟﻢ "‪ ،‬ﻭﻓﻴﻤﺎ ﻟﻴﺲ ﻣﻦ ﻋﻤﻞ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﺷﺪ ﻣﻦ )‪ (2‬ﻋﻤﻞ ﺍﻟﻜﻮﻓﻴﲔ ﻭﺃﺑﻠﻎ‪ (3) ،‬ﻣﻊ‬
‫ﺃﻥ ﺍﻟﻜﻮﻓﻴﲔ ﻳﺒﺎﻟﻐﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﺣﱴ ﺗﻜﻠﻢ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﰲ ﺗﻜﻔﲑ ﻣﻦ ﺗﺸﺒﻪ‬
‫ﺑﺎﻟﻜﻔﺎﺭ ﰲ ﻟﺒﺎﺳﻬﻢ ﻭﺃﻋﻴﺎﺩﻫﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ‪ :‬ﻣﻦ ﺫﺑﺢ ﺑﻄﻴﺨﺔ ﰲ ﺃﻋﻴﺎﺩﻫﻢ )‪ (5‬ﻓﻜﺄﳕﺎ ﺫﺑﺢ ﺧﱰﻳﺮﺍ‪.‬‬
‫)‪(6‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺫﻛﺮﻭﺍ ﻫﺬﺍ ﺍﻷﺻﻞ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻣﻦ ﻣﺴﺎﺋﻠﻬﻢ‪ ،‬ﳑﺎ‬
‫ﺟﺎﺀﺕ ﺑﻪ ﺍﻵﺛﺎﺭ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺫﻛﺮﻭﻩ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻠﻮﺍﺕ ﰲ‬
‫ﺍﻷﻭﻗﺎﺕ ﺍﳌﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ‪ -‬ﻣﺜﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻏﺮﻭ‪‬ﺎ ‪ -‬ﺫﻛﺮﻭﺍ ﺗﻌﻠﻴﻞ ﺫﻟﻚ‬
‫ﺍﳌﺸﺮﻛﲔ ﻳﺴﺠﺪﻭﻥ ﻟﻠﺸﻤﺲ ﺣﻴﻨﺌﺬ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﺇ‪‬ﺎ ﺳﺎﻋﺔ ﻳﺴﺠﺪ ﳍﺎ‬ ‫)‪(7‬‬
‫ﺑﺄﻥ‬

‫ﺍﻟﻜﻔﺎﺭ { )‪. (9) (8‬‬

‫ﻭﺫﻛﺮﻭﺍ ﰲ ﺍﻟﺴﺤﻮﺭ ﻭﺗﺄﺧﲑﻩ‪ :‬ﺃﻥ ﺫﻟﻚ ﻓﺮﻕ ﺑﲔ ﺻﻴﺎﻣﻨﺎ ﻭﺻﻴﺎﻡ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﺫﻛﺮﻭﺍ ﰲ ﺍﻟﻠﺒﺎﺱ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻤﺎ ﻓﻴﻪ ﺗﺸﺒﻪ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ﻭﺗﺸﺒﻪ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺮﺟﺎﻝ‪.‬‬

‫ﻣﻨﺎﺯﳍﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٧٤ / ٥) ، (٤٨٤٣‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ‪ :‬ﺃﺑﻮ ﻛﻨﺎﻧﺔ ‪ ،‬ﳎﻬﻮﻝ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻗﺮﺓ‬
‫‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﺫﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٦٦ / ٢‬ﺕ ‪ ، (٢١‬ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
‫)‪ (1‬ﺑﺄﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (2‬ﻣﻦ ﻋﻤﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﺃﻣﺎ ﻛﻼﻡ ﺃﲪﺪ ﻭﺃﺻﺤﺎﺑﻪ )ﺑﻌﺪ ﻭﺭﻗﺔ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﺛﻼﺙ ﺻﻔﺤﺎﺕ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﻁ( ‪ :‬ﻋﻴﺪﻫﻢ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻤﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻷﻥ ‪.‬‬
‫)‪ (8‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ، (٨٣٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﻮﺍﻗﻴﺖ )‪ ، (٥٧٢‬ﺃﲪﺪ )‪. (١١٣/٤‬‬
‫)‪ (9‬ﺍﳊﺪﻳﺚ ﻣﺮ ﰲ )ﺹ ‪ . (٢١٨‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫‪٣٣١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺫﻛﺮﻭﺍ ﺃﻳﻀﺎ‪ :‬ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﻛﺎﻧﻮﺍ ﻳﻘﻔﻮﻥ ﺑﻌﺮﻓﺎﺕ ﺇﱃ ﺍﺻﻔﺮﺍﺭ ﺍﻟﺸﻤﺲ‪،‬‬
‫ﻭﻳﻔﻴﻀﻮﻥ ﻣﻦ ﲨﻊ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﻨﺔ ﺟﺎﺀﺕ ﲟﺨﺎﻟﻔﺔ ﺍﳌﺸﺮﻛﲔ ﰲ ﺫﻟﻚ‬
‫ﺑﺎﻟﺘﻌﺮﻳﻒ ﺇﱃ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﲜﻤﻊ ﺇﱃ ﻗﺒﻴﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫} ﺧﺎﻟﻔﻮﺍ ﺍﳌﺸﺮﻛﲔ { )‪ (2) (1‬ﻭ } ﺧﺎﻟﻒ ﻫﺪﻳﻨﺎ ﻫﺪﻱ ﺍﳌﺸﺮﻛﲔ { )‪. (3‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﳌﺴﻠﻤﲔ ﰲ‬ ‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻣﻨﻌﻬﻢ‬ ‫ﻭﺫﻛﺮﻭﺍ ﺃﻳﻀﺎ‪ :‬ﺍﻟﺸﺮﻭﻁ‬
‫)‪(6‬‬
‫ﳑﺎ ﻳﺘﻀﻤﻦ ﻣﻨﻊ ﺍﳌﺴﻠﻤﲔ ﺃﻳﻀﺎ ﻣﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺫﻟﻚ ﺗﻔﺮﻳﻘﺎ ﺑﲔ ﻋﻼﻣﺔ‬ ‫ﻟﺒﺎﺳﻬﻢ ﻭﻏﲑﻩ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻋﻼﻣﺔ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻭﺑﺎﻟﻎ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‪ ،‬ﻓﻨﻬﻮﺍ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻴﻤﺎ )‪ (7‬ﻛﺎﻥ ﺷﻌﺎﺭﺍ ﳍﻢ‪ ،‬ﻭﺇﻥ‬
‫)‪(8‬‬
‫ﻣﺴﻨﻮﻧﺎ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻩ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﰲ ﺗﺴﻨﻴﻢ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻓﺈﻥ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﻥ‬ ‫ﻛﺎﻥ‬
‫ﺍﻷﻓﻀﻞ ﺗﺴﻄﻴﺤﻬﺎ )‪. (9‬‬
‫ﻭﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺃﰊ ﺣﻨﻴﻔﺔ‪ :‬ﺃﻥ ﺍﻷﻓﻀﻞ ﺗﺴﻨﻴﻤﻬﺎ )‪. (10‬‬
‫ﰒ ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺗﺴﻨﻴﻤﻬﺎ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ؛ ﻷﻥ ﺍﻟﺮﺍﻓﻀﺔ‬
‫ﺗﺴﻄﺤﻬﺎ )‪ (11‬ﻓﻔﻲ ﺗﺴﻄﻴﺤﻬﺎ ﺗﺸﺒﻪ ‪‬ﻢ ﻓﻴﻤﺎ )‪ (12‬ﻫﻮ ﺷﻌﺎﺭ ﳍﻢ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (٥٥٥٤‬ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٢٥٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ، (٢٧٦٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ )‪، (٤١٩٩‬‬
‫ﺃﲪﺪ )‪ ، (١٦/٢‬ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (١٧٦٤‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪. (٢٠٣‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪. (٣٥٩‬‬
‫)‪ (4‬ﰲ )ﺏ ﻁ( ‪ :‬ﺷﺮﻭﻃﺎ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﳕﻨﻌﻬﻢ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﻭﻏﲑ ﻟﺒﺎﺳﻬﻢ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳑﺎ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﻣﺴﻨﻮﻧﺎ ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٣٨٥ / ٢‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (10‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﻳﺎﺩﺍﺕ ﻫﻨﺎ ‪ :‬ﻗﺎﻝ ‪ :‬ﻷﻥ ﺷﻌﺎﺭ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﻴﻮﻡ ﺗﺴﻄﻴﺤﻬﺎ ‪.‬‬
‫)‪ (12‬ﰲ )ﺏ( ‪ :‬ﳑﺎ ‪.‬‬

‫‪٣٣٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺑﻞ ﳓﻦ ﻧﺴﻄﺤﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺳﻄﺤﻨﺎﻫﺎ ﱂ ﻳﻜﻦ ﺗﺴﻄﻴﺤﻬﺎ ﺷﻌﺎﺭﺍ ﳍﻢ‪.‬‬
‫)‪(1‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﺒﺪﻉ ﻓﻴﻤﺎ ﻫﻮ ﺷﻌﺎﺭ ﳍﻢ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻓﺎﺗﻔﻘﺖ ﺍﻟﻄﺎﺋﻔﺘﺎﻥ ﻋﻠﻰ‬
‫ﺗﻨﺎﺯﻋﻮﺍ )‪ (2‬ﰲ ﺃﻥ ﺍﻟﺘﺴﻄﻴﺢ‪ :‬ﻫﻞ ﳛﺼﻞ ﺑﻪ ﺫﻟﻚ ﺃﻡ ﻻ ؟‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻜﻔﺎﺭ ؟‬
‫ﻭﺃﻣﺎ ﻛﻼﻡ ﺃﲪﺪ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺫﻟﻚ ﻓﻜﺜﲑ ﺟﺪﺍ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﳛﺼﺮ‪ ،‬ﻗﺪ ﻗﺪﻣﻨﺎ ﻣﻨﻪ‬
‫ﻃﺎﺋﻔﺔ ﻣﻦ ﻛﻼﻣﻪ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻋﻨﺪ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ } :‬ﻣﻦ‬

‫ﻭﻗﻮﻟﻪ‪ } :‬ﺃﺣﻔﻮﺍ ﺍﻟﺸﻮﺍﺭﺏ‪ ،‬ﻭﺃﻋﻔﻮﺍ ﺍﻟﻠﺤﻰ؛ ﻻ ﺗﺸﺒﻬﻮﺍ‬ ‫)‪(4) (3‬‬

‫ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ {‬

‫ﺑﺎﳌﺸﺮﻛﲔ { )‪ (6) (5‬ﻭﻗﻮﻟﻪ‪ } :‬ﺇ‪‬ﺎ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻜﻢ ﰲ ﺍﻵﺧﺮﺓ { )‪. (8) (7‬‬
‫)‪(9‬‬
‫ﻳﻐﲑ ﺍﻟﺸﻴﺐ ﻭﻻ ﻳﺘﺸﺒﻪ ﺑﺄﻫﻞ‬ ‫ﻣﺜﻞ ﻗﻮﻝ ﺃﲪﺪ‪ " :‬ﻣﺎ ﺃﺣﺐ ﻷﺣﺪ ﺇﻻ ﺃﻥ‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻭﻗﺎﻝ ﻟﺒﻌﺾ ﺃﺻﺤﺎﺑﻪ‪ " :‬ﺃﺣﺐ ﻟﻚ ﺃﻥ ﲣﻀﺐ ﻭﻻ ﺗﺸﺒﻪ ﺑﺎﻟﻴﻬﻮﺩ "‬ ‫ﺍﻟﻜﺘﺎﺏ "‬
‫)‪(12‬‬
‫ﻭﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ "‪.‬‬ ‫ﻭﻛﺮﻩ ﺣﻠﻖ ﺍﻟﻘﻔﺎ‪ .‬ﻭﻗﺎﻝ‪ " :‬ﻫﻮ ﻣﻦ ﻓﻌﻞ ﺍ‪‬ﻮﺱ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺃﻥ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ﻁ( ‪ :‬ﺗﻨﺎﺯﻋﺎ ‪.‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ )‪. (٤٠٣١‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪. (٢٦٩‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (٥٥٥٤‬ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٢٥٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ، (٢٧٦٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (١٥‬ﺃﺑﻮ‬
‫ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ )‪ ، (٤١٩٩‬ﺃﲪﺪ )‪ ، (١٦/٢‬ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (١٧٦٤‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪. (٢٠٣‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺷﺮﺑﺔ )‪ ، (٥٣١٠‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (٢٠٦٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺷﺮﺑﺔ )‪ ، (١٨٧٨‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ‬
‫)‪ ، (٥٣٠١‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٧٢٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٤١٤‬ﺃﲪﺪ )‪ ، (٣٩٧/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﺷﺮﺑﺔ‬
‫)‪. (٢١٣٠‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪. (٣٦٠‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﺃﺣﺐ ﻷﺣﺪ ﺃﻥ ﻳﻐﲑ ﺍﻟﺸﻴﺐ ‪ .‬ﻭﻫﻮ ﻗﻠﺐ ﻟﻠﻤﻌﲎ ﺍﳌﺮﺍﺩ ‪.‬‬
‫)‪ (10‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪. (١٤٨ / ٢‬‬
‫)‪ (11‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪. (١٤٨ / ٢‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﻫﻨﺎ ‪ :‬ﻭﻗﺎﻝ ‪.‬‬

‫‪٣٣٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ‪ " :‬ﺃﻛﺮﻩ ﺍﻟﻨﻌﻞ ﺍﻟﺼﺮﺍﺭ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺯﻱ ﺍﻟﻌﺠﻢ " )‪. (1‬‬
‫ﻭﻛﺮﻩ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻬﻮﺭ ﺑﺎﻟﻌﺠﻤﻴﺔ )‪ (2‬ﻭﺍﻷﺷﺨﺎﺹ ﺑﺎﻷﲰﺎﺀ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺁﺫﺭﻣﺎﻩ‪ .‬ﻭﻗﺎﻝ‬
‫)‪(4‬‬
‫ﻟﻠﺬﻱ ﺩﻋﺎﻩ‪ :‬ﺯﻱ ﺍ‪‬ﻮﺱ‪ ،‬ﺯﻱ ﺍ‪‬ﻮﺱ ؟ ﻭﻧﻔﺾ ﻳﺪﻩ ﰲ ﻭﺟﻬﻪ )‪ (3‬ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﻧﺼﻮﺻﻪ‬
‫ﻻ ﳛﺼﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ‪ " :‬ﻗﻠﺖ ﻷﲪﺪ‪ :‬ﺍﻟﺮﺟﻞ ﻳﺸﺪ ﻭﺳﻄﻪ ﲝﺒﻞ ﻭﻳﺼﻠﻲ ؟ ﻗﺎﻝ‪ :‬ﻋﻠﻰ‬
‫)‪(5‬‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﺬﻛﺮﺕ ﻟﻪ‬ ‫ﺍﻟﻘﺒﺎﺀ ﻻ ﺑﺄﺱ ﺑﻪ‪ .‬ﻭﻛﺮﻫﻪ ﻋﻠﻰ ﺍﻟﻘﻤﻴﺺ‪ ،‬ﻭﺫﻫﺐ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺯﻱ‬
‫ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺃﻧﺎ ﻧﺸﺪ ﺫﻟﻚ ﻋﻠﻰ ﺃﻭﺳﺎﻃﻨﺎ‪ ،‬ﻓﺮﺧﺺ ﻓﻴﻪ ﻗﻠﻴﻼ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﻨﻄﻘﺔ ﻭﺍﻟﻌﻤﺎﻣﺔ ﻭﳓﻮ ﺫﻟﻚ‪،‬‬
‫ﻓﻠﻢ ﻳﻜﺮﻫﻪ‪ ،‬ﺇﳕﺎ ﻛﺮﻩ ﺍﳋﻴﻂ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻮ ﺃﺷﻨﻊ " )‪. (6‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻛﺬﻟﻚ ﻛﺮﻩ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﺸﺪ ﻭﺳﻄﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺸﺒﻪ ﻓﻌﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ‪ :‬ﻓﺈﻧﻪ ﻻ ﻳﻜﺮﻩ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻨﺼﻮﺹ‪ ،‬ﺑﻞ ﻳﺆﻣﺮ ﻣﻦ ﺻﻠﻰ‬
‫ﰲ ﻗﻤﻴﺺ ﻭﺍﺳﻊ ﺍﳉﻴﺐ ﺃﻥ ﳛﺘﺰﻡ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ )‪ (7‬؛ ﻟﺌﻼ ﻳﺮﻯ ﻋﻮﺭﺓ ﻧﻔﺴﻪ‪.‬‬
‫)‪(8‬‬
‫ﺃﲪﺪ ﻭﻏﲑﻩ‪ ،‬ﻣﻨﻬﻢ‪ :‬ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‪ ،‬ﻭﺍﺑﻦ‬ ‫ﻭﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ‬
‫ﻋﻘﻴﻞ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻠﻲ )‪ (9‬ﻭﻏﲑﻫﻢ؛ ﰲ ﺃﺻﻨﺎﻑ ﺍﻟﻠﺒﺎﺱ ﻭﺃﻗﺴﺎﻣﻪ‪ :‬ﻭﻣﻦ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻷﰊ ﺩﺍﻭﺩ )ﺹ ‪. (٢٦١‬‬

‫)‪ (2‬ﺑﺎﻟﻌﺠﻤﻴﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪. (٣٦٢‬‬
‫)‪ (4‬ﺃﻱ ﻧﺼﻮﺹ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪.‬‬
‫)‪ (5‬ﺯﻱ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٦٢٤ / ١‬ﰲ ﺍﳌﻐﲏ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪. (٥٩ / ١‬‬
‫)‪ (7‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ " :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺼﻠﻲ‬
‫ﺍﻟﺮﺟﻞ ﺣﱴ ﳛﺘﺰﻡ " ‪ .‬ﺍﳌﺴﻨﺪ )‪ ، (٤٧٢ / ٢‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺑﻠﻔﻆ ﺁﺧﺮ ﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )‪. (٤٥٨ ، ٣٨٧ / ٢‬‬
‫)‪ (8‬ﺍﻹﻣﺎﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ( ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺃﰊ ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳉﻴﻠﻲ ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻋﺎﱂ ﻓﻘﻴﻪ ﺻﺎﱀ ﺯﺍﻫﺪ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٤٩٠‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ‬
‫ﺳﻨﺔ )‪ ٥٦١‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻮﻋﺎﻅ ﻭﻟﻪ ﻛﺮﺍﻣﺎﺕ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﺘﺼﻮﻓﺔ ﺯﺍﺩﻭﺍ ﻓﻴﻬﺎ ﻭﺑﺎﻟﻐﻮﺍ ‪ ،‬ﻭﻧﺴﺒﻮﺍ ﺇﻟﻴﻪ ﺑﻌﺾ‬
‫ﺍﳊﻜﺎﻳﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺍﻟﱵ ﻻ ﻳﻘﺮﻫﺎ ﺍﻟﺸﺮﻉ ﻭﺗﻨﺎﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺴﻠﻴﻢ ‪ ،‬ﻭﲣﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻛﺬﺏ ﻋﻠﻴﻪ ﻭﳏﺾ ﺍﻓﺘﺮﺍﺀ‬
‫ﻛﻌﺎﺩﺓ ﺍﳌﺘﺼﻮﻓﺔ ﻋﻨﺪﻣﺎ ﻳﻘﺪﺳﻮﻥ ﺃﺣﺪﺍ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. ( ٣٠١ -٢٩٠ / ١‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻠﺒﺎﺱ ﺍﳌﻜﺮﻭﻩ‪ :‬ﻣﺎ ﺧﺎﻟﻒ ﺯﻱ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺃﺷﺒﻪ ﺯﻱ ﺍﻷﻋﺎﺟﻢ ﻭﻋﺎﺩ‪‬ﻢ‪ .‬ﻭﻟﻔﻆ ﻋﺒﺪ‬
‫ﺍﻟﻘﺎﺩﺭ‪ " :‬ﻭﻳﻜﺮﻩ ﻛﻞ ﻣﺎ ﺧﺎﻟﻒ ﺯﻱ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺷﺎﺑﻪ ﺯﻱ ﺍﻷﻋﺎﺟﻢ " )‪. (1‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻏﲑﻫﻢ ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫‪ -‬ﻭﺃﻇﻨﻪ ﻧﻘﻠﻪ ﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺎﻣﺪ ‪ " :-‬ﻭﻻ ﻳﻜﺮﻩ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﰲ ﺍﻹﻧﺎﺀ ﺍﻟﺬﻱ‬
‫ﺃﻛﻞ ﻓﻴﻪ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﻓﻌﻠﻪ‪ ،‬ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﱂ ﻳﺰﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‬
‫ﻭﳓﻦ ﻧﻔﻌﻠﻪ‪ ،‬ﻭﺇﳕﺎ ﺗﻨﻜﺮﻩ ﺍﻟﻌﺎﻣﺔ "‪ ،‬ﻭﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﺑﻌﺪ ﺍﻟﻄﻌﺎﻡ ﻣﺴﻨﻮﻥ‪ ،‬ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ )‪. (2‬‬
‫ﻭﺇﺫﺍ ﻗﺪﻡ ﻣﺎ ﻳﻐﺴﻞ ﻓﻴﻪ ﺍﻟﻴﺪ‪ ،‬ﻓﻼ ﻳﺮﻓﻊ ﺣﱴ ﻳﻐﺴﻞ ﺍﳉﻤﺎﻋﺔ ﺃﻳﺪﻳﻬﺎ )‪ (3‬؛ ﻷﻥ ﺍﻟﺮﻓﻊ ﻣﻦ‬
‫ﺯﻱ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ )‪ (4‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻠﻲ‪ " :‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﳚﻌﻞ‬
‫ﻣﺎﺀ ﺍﻟﻴﺪ )‪ (5‬ﰲ ﻃﺴﺖ )‪ (6‬ﻭﺍﺣﺪ )‪ (7‬ﳌﺎ ﺭﻭﻱ ﰲ ﺍﳋﱪ‪ " :‬ﻻ ﺗﺒﺪﺩﻭﺍ ﻳﺒﺪﺩ ﺍﷲ ﴰﻠﻜﻢ " )‪. (8‬‬

‫ﻭﺭﻭﻱ ﺃﻧﻪ ‪ } r‬ﻰ ﺃﻥ ﻳﺮﻓﻊ ﺍﻟﻄﺴﺖ )‪ (9‬ﺣﱴ ﻳﻄﻒ { ﻳﻌﲏ ﳝﺘﻠﺊ‪.‬‬

‫ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎ ‪ -‬ﻭﻣﻨﻬﻢ ﺃﺑﻮ ﳏﻤﺪ )‪ (10‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ‪ -‬ﰲ ﺗﻌﻠﻴﻞ ﻛﺮﺍﻫﺔ ﺣﻠﻖ ﺍﻟﺮﺃﺱ‪ ،‬ﻋﻠﻰ‬
‫ﻭﻗﺎﻝ ‪ } r‬ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ‬ ‫)‪(11‬‬
‫ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ‪ :‬ﻷﻥ ﰲ ﺫﻟﻚ ﺗﺸﺒﻬﺎ ﺑﺎﻷﻋﺎﺟﻢ‬

‫)‪ (1‬ﺍﻟﻐﻨﻴﺔ ﻟﻄﺎﻟﱯ ﻃﺮﻳﻖ ﺍﳊﻖ ‪ ،‬ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ )ﺹ ‪. ( ٢٨‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (١٢٠ / ٨‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻳﺪﻳﻬﻢ ‪ .‬ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﻳﺘﺮﻙ ﺍﻹﻧﺎﺀ ﺣﱴ ﻳﻐﺴﻞ ﺍﳉﻤﻴﻊ ﺃﻳﺪﻳﻬﻢ ﻓﻴﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻭﻟﺬﻟﻚ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻷﻳﺪﻱ ‪.‬‬
‫)‪ (6‬ﻛﺬﺍ ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻃﺴﺖ ‪ .‬ﺑﺎﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ‪ .‬ﻭﰲ )ﺃ ﻁ( ‪ :‬ﻃﺸﺖ ‪ .‬ﻭﻃﺴﺖ ﻭﻃﺸﺖ ‪ :‬ﻛﻼﳘﺎ‬
‫ﺟﺎﺋﺰ ﻟﻐﺔ ‪ .‬ﻭﻫﻮ ﻣﻌﺮﺏ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻄﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺎﺀ )‪ . (١٥٨ / ١‬ﻭﺍﻟﻄﺴﺖ ‪ :‬ﺇﻧﺎﺀ ﻛﺒﲑ‬
‫ﻣﺴﺘﺪﻳﺮ ﻣﻦ ﳓﺎﺱ ﻭﳓﻮﻩ ﻳﻐﺴﻞ ﻓﻴﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪. (٥٦٣ / ٢‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﺣﺪﺓ ‪.‬‬
‫)‪ (8‬ﱂ ﺃﺟﺪﻩ ‪.‬‬
‫)‪ (9‬ﻛﺬﺍ ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻄﺴﺖ ‪ ،‬ﻭﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﻄﺸﺖ ‪.‬‬
‫)‪ (10‬ﺃﺑﻮ ﳏﻤﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ( ‪.‬‬
‫)‪ (11‬ﺍﻟﻐﻨﻴﺔ ‪ ،‬ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ )‪. (١٦ - ١٥ / ١‬‬

‫‪٣٣٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻨﻬﻢ { )‪. (2) (1‬‬

‫ﺑﻞ ﻗﺪ ﺫﻛﺮ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﻏﲑﳘﺎ‪ :‬ﻛﺮﺍﻫﺔ‬
‫ﺃﺷﻴﺎﺀ؛ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ ﻏ ﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ ‪ -‬ﻭﻣﻨﻬﻢ‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ " :‬ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺘﺨﺘﻢ ﰲ ﻳﺴﺎﺭﻩ؛ ﻟﻶﺛﺎﺭ‪ ،‬ﻭﻷﻥ ﺧﻼﻑ ﺫﻟﻚ ﻋﺎﺩﺓ‬
‫ﻭﺷﻌﺎﺭ ﻟﻠﻤﺒﺘﺪﻋﺔ " )‪. (3‬‬
‫ﻭﺣﱴ ﺇﻥ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﺳﺘﺤﺒﻮﺍ ﺗﺴﻨﻴﻢ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺴﻨﺔ‬
‫ﻋﻨﺪﻫﻢ ﺗﺴﻄﻴﺤﻬﺎ؛ ﻗﺎﻟﻮﺍ‪ :‬ﻷﻥ ﺫﻟﻚ ﺻﺎﺭ ﺷﻌﺎﺭﺍ ﻟﻠﻤﺒﺘﺪﻋﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﻐﺮﺽ ﻫﻨﺎ )‪ (4‬ﺗﻘﺮﻳﺮ ﺃﻋﻴﺎﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﻻ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ ﻓﻴﻬﺎ ﺑﻨﻔﻲ ﻭﻻ‬
‫ﺇﺛﺒﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﺑﻴﺎﻥ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻛﺮﺍﻫﺔ ﺍﻟﺘﺸﺒﻪ ﺑﻐﲑ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻗﺪ ﻳﺘﺮﺩﺩ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻌﺾ ﻓﺮﻭﻉ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ؛ ﻟﺘﻌﺎﺭﺽ ﺍﻷﺩﻟﺔ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻟﻌﺪﻡ ﺍﻋﺘﻘﺎﺩ‬
‫ﺑﻌﻀﻬﻢ ﺍﻧﺪﺭﺍﺟﻪ ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻧﻘﻠﻪ ﺍﻷﺛﺮﻡ )‪ (5‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻳﺴﺄﻝ ﻋﻦ‬
‫ﻟﺒﺲ ﺍﳊﺮﻳﺮ ﰲ ﺍﳊﺮﺏ ؟ ﻓﻘﺎﻝ‪ " :‬ﺃﺭﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﻪ ﺑﺄﺱ " )‪. (6‬‬
‫ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻳﺴﺄﻝ ﻋﻦ ﺍﳌﻨﻄﻘﺔ ﻭﺍﳊﻠﻴﺔ ﻓﻴﻬﺎ ؟ ﻓﻘﺎﻝ‪ " :‬ﺃﻣﺎ ﺍﳌﻨﻄﻘﺔ ﻓﻘﺪ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻭﻛﺎﻧﻮﺍ ﳛﺘﺠﺰﻭﻥ ﺍﻟﻌﻤﺎﺋﻢ "‪ .‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻋﻠﻖ‬ ‫ﺯﻱ ﺍﻟﻌﺠﻢ‬ ‫ﻛﺮﻫﻬﺎ ﻗﻮﻡ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﻦ‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ )‪. (٤٠٣١‬‬

‫)‪ (2‬ﺍﳊﺪﻳﺚ ﻣﺮ )ﺹ ‪. (٢٧٢ ، ٢٦٩‬‬
‫)‪ (3‬ﺍﻟﻐﻨﻴﺔ )‪. (٢٤ / ١‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ )ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ( ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺎﻧﺊ ﺍﻟﻄﺎﺋﻲ ‪ -‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﻟﻜﻠﱯ‪ -‬ﺍﻷﺛﺮﻡ ‪ ،‬ﺍﻹﺳﻜﺎﰲ ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻟﺬﻳﻦ‬
‫ﺭﻭﻭﺍ ﻋﻨﻪ ‪ ،‬ﻭﻧﻘﻞ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪ ،‬ﻭﺻﻨﻔﻬﺎ ﻭﺭﺗﺒﻬﺎ ﺃﺑﻮﺍﺑﺎ ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﺎ ﺣﺎﻓﻈﺎ ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ ‪ ،‬ﺛﻘﺔ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪ ٢٧٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ، (٧٤ - ٦٦ / ١‬ﺗﺮﲨﺔ ﺭﻗﻢ )‪(٥٧‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٢٥ / ١‬‬
‫)ﺕ ‪. (١١٧‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٦٢٧ / ١‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻲ ﺯﻱ ﺍﻷﻋﺎﺟﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﻋﺎﺟﻢ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻘﻮﻝ ﻓﻴﻪ؛ ﻷﻥ ﰲ ﺍﳌﻨﻄﻘﺔ ﻣﻨﻔﻌﺔ ﻋﺎﺭﺿﺖ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﺸﺒﻪ‪ ،‬ﻭﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﻳﺘﻤﻨﻄﻖ )‪ (1‬ﻓﻠﻬﺬﺍ ﺣﻜﻰ ﺍﻟﻜﻼﻡ ﻋﻦ ﻏﲑﻩ ﻭﺃﻣﺴﻚ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ‪ :‬ﻫﻞ ﳚﻌﻞ ﻗﻮﻻ ﻟﻪ ﺇﺫﺍ‬
‫ﺳﺌﻞ ﻋﻦ ﻣﺴﺄﻟﺔ ﻓﺤﻜﻰ ﻓﻴﻬﺎ ﺟﻮﺍﺏ ﻏﲑﻩ ﻭﱂ ﻳﺮﺩﻓﻪ ﲟﻮﺍﻓﻘﺔ ﻭﻻ ﳐﺎﻟﻔﺔ ؟ ﻓﻴﻪ ﻷﺻﺤﺎﺑﻪ‬
‫ﻭﺟﻬﺎﻥ‪:‬‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻷﻧﻪ ﺇﳕﺎ ﺳﺄﻟﻪ‬ ‫ﳌﺎ ﻟﻜﺎﻥ ﻗﺪ ﺃﺟﺎﺏ ﺍﻟﺴﺎﺋﻞ‬ ‫ﺃﺣﺪﳘﺎ ‪ :‬ﻧﻌﻢ؛ ﻷﻧﻪ ﻟﻮﻻ ﻣﻮﺍﻓﻘﺘﻪ ﻟﻪ‬
‫ﻋﻦ ﻗﻮﻟﻪ‪ ،‬ﻭﱂ ﻳﺴﺄﻟﻪ ﺃﻥ ﳛﻜﻲ ﻟﻪ ﻣﺬﺍﻫﺐ )‪ (4‬ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻻ ﳚﻌﻞ ﲟﺠﺮﺩ ﺫﻟﻚ ﻗﻮﻻ ﻟﻪ؛ ﻷﻧﻪ ﺇﳕﺎ ﺣﻜﺎﻩ ﻓﻘﻂ‪ ،‬ﻭﳎﺮﺩ ﺍﳊﻜﺎﻳﺔ ﻻ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺍﳌﻮﺍﻓﻘﺔ‪.‬‬
‫ﻭﰲ ﻟﺒﺲ ﺍﳌﻨﻄﻘﺔ ﺃﺛﺮ )‪ (5‬ﻭﻛﻼﻡ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻪ‪.‬‬
‫ﻭﳌﺜﻞ ﻫﺬﺍ ﺗﺮﺩﺩ ﻛﻼﻣﻪ ﰲ ﺍﻟﻘﻮﺱ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻟﻘﻮﺱ‬
‫ﺍﻟﻔﺎﺭﺳﻴﺔ ؟ ﻓﻘﺎﻝ‪ " :‬ﺇﳕﺎ ﻛﺎﻧﺖ ﻗﺴﻲ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺮﺑﻴﺔ "‪ .‬ﰒ ﻗﺎﻝ‪ " :‬ﺇﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﺣﺘﺞ‬
‫"‪ .‬ﻗﻠﺖ‪ :‬ﺣﺪﻳﺚ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﲪﺎﺱ )‪ (8) (7‬؟‬ ‫)‪(6‬‬
‫ﲝﺪﻳﺚ ﻋﻤﺮ ‪ ) t‬ﺟﻌﺎﺏ ﻭﺃﺩﻡ (‬

‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﻳﺘﻨﻄﻖ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻜﺎﻥ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺑﻐﲑﻩ ‪ .‬ﺑﻌﺪ ‪ :‬ﺍﻟﺴﺎﺋﻞ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺬﻫﺐ ‪.‬‬
‫)‪ (5‬ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﺃﻥ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻗﺎﻝ ‪ :‬ﱂ ﻳﺒﻠﻐﻨﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﺷﺪ ﻋﻠﻰ ﻭﺳﻄﻪ ﻣﻨﻄﻘﺔ ‪ .‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ )‪. (١٣١ / ١‬‬
‫)‪ (6‬ﺍﳉﻌﺎﺏ ﲨﻊ ﺟﻌﺒﺔ ﻭﻫﻲ ﻛﻨﺎﻧﺔ ﺍﻟﻨﺸﺎﺏ )ﺍﻟﱵ ﺗﻮﺿﻊ ﻓﻴﻬﺎ ﺍﻟﺴﻬﺎﻡ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﺎﺀ ‪ ،‬ﻓﺼﻞ‬
‫ﺍﳉﻴﻢ )‪. (٤٨ / ١‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﺑﻦ ﲪﺎﺵ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﺑﺎﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﲪﺎﺱ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍ‪‬ﺘﻬﺪﻳﻦ ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻋﻦ ﺃﰊ ﺣﺎﰎ ﺃﻧﻪ ﳎﻬﻮﻝ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻣﻘﺒﻮﻝ " ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٣٩‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (١٧٨ / ١٢‬ﻣﺎﺩﺓ )ﺍﻟﻜﲎ(؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٥٤ / ٢‬ﺕ ‪ ، ( ١٧١‬ﻣﺎﺩﺓ‬
‫)ﺍﻟﻜﲎ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺎﻝ‪ " :‬ﻧﻌﻢ " )‪ . (1‬ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻳﻘﻮﻝ‪ " :‬ﻓﻼ ﺗﻜﻮﻥ ﺟﻌﺒﺔ ﺇﻻ ﻟﻠﻔﺎﺭﺳﻴﺔ )‪ (2‬ﻭﺍﻟﻨﺒﻞ ﻓﺈﳕﺎ‬
‫ﻫﻮ ﻗﺮﻥ "‪.‬‬
‫)‪(3‬‬
‫&‪{ 7p¨ZÅ2r‬‬ ‫‪þ’Îû $oYç/qè=è%‬‬ ‫ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ ،‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﰲ ﺗﻔﺴﲑ ﳎﺎﻫﺪ‪} :‬‬
‫)‪(4‬‬
‫ﻗﺎﻝ‪ " :‬ﻓﺈﻥ ﻛﺎﻥ ﻳﺴﻤﻲ ﺟﻌﺒﺔ ﻟﻠﻨﺒﻞ‪ ،‬ﻓﻠﻴﺲ ﻣﺎ ﺍﺣﺘﺞ ﺑﻪ ﺍﻟﺬﻱ‬ ‫ﻗﺎﻝ‪ " :‬ﻛﺎﳉﻌﺒﺔ ﻟﻠﻨﺒﻞ "‬
‫ﻗﺎﻝ ﻫﺬﺍ ﺑﺸﻲﺀ "‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺄﻝ ﻋﻦ ﻫﺬﺍ ﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ "‪.‬‬
‫)‪(6‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺍﻟﺪﺭﺍﻋﺔ ﻳﻜﻮﻥ )‪ (5‬ﳍﺎ ﻓﺮﺝ ؟ ﻓﻘﺎﻝ‪ " :‬ﻛﺎﻥ ﳋﺎﻟﺪ‬
‫ﺑﻦ ﻣﻌﺪﺍﻥ ﺩﺭﺍﻋﺔ ﳍﺎ ﻓﺮﺝ ﻣﻦ ﺑﲔ ﻳﺪﻳﻬﺎ ﻗﺪﺭ ﺫﺭﺍﻉ " ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﻓﻴﻜﻮﻥ ﳍﺎ ﻓﺮﺝ ﻣﻦ‬
‫ﺧﻠﻔﻬﺎ ؟ ﻗﺎﻝ‪ " :‬ﻣﺎ ﺃﺩﺭﻱ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺑﲔ ﻳﺪﻳﻬﺎ ﻓﻘﺪ ﲰﻌﺖ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺧﻠﻔﻬﺎ ﻓﻠﻢ ﺃﲰﻊ " ﻗﺎﻝ‪:‬‬
‫ﺇﻻ ﺃﻥ ﰲ ﺫﻟﻚ ﺳﻌﺔ ﻟﻪ ﻋﻨﺪ ﺍﻟﺮﻛﻮﺏ )‪ (7‬ﻭﻣﻨﻔﻌﺔ "‪ .‬ﻗﺎﻝ‪ " :‬ﻭﻗﺪ ﺍﺣﺘﺞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ‬
‫ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪:‬‬ ‫)‪(8‬‬
‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪{ ;o§qè% `ÏiB OçF÷èsÜtGó™$# $¨B Nßgs9 (#r‘‰Ïãr&ur } :‬‬
‫ﻭﺍﺣﺘﺞ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﻮﺱ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﰒ ﻗﻠﺖ‪ :‬ﺇﻥ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ‬
‫)‪(9‬‬
‫ﻗﺎﻝ‪ " :‬ﻛﻴﻒ ؟ ! ﻭﺇﳕﺎ‬ ‫ﻻ ﻣﻨﻔﻌﺔ ﳍﻢ ﰲ ﺍﻟﻘﻮﺱ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻨﻜﺎﻳﺔ ﻋﻨﺪﻫﻢ ﻟﻠﻔﺎﺭﺳﻴﺔ‬
‫ﻓﺘﺤﺖ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ "‪ .‬ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﻭﺭﺃﻳﺘﻬﻢ ﺑﺎﻟﺜﻐﺮ ﻻ ﻳﻜﺎﺩﻭﻥ ﻳﻌﺪﻟﻮﻥ‬

‫)‪ (1‬ﻣﺴﻨﺪ ﻋﻤﺮ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺇﻻ ﺍﻟﻔﺎﺭﺳﻴﺔ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﳎﺎﻫﺪ ‪ ،‬ﲢﻘﻴﻖ ﺍﻟﺴﻮﺭﰐ ‪) ،‬ﺹ ‪ ، (٥٦٩‬ﻁ ﺍﻷﻭﱃ ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﻓﺼﻠﺖ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺗﻜﻮﻥ ‪ .‬ﻭﺍﻟﺪﺭﻋﻴﺔ ‪ :‬ﺍﻟﺜﻮﺏ ﻣﻦ ﺍﻟﺼﻮﻑ ‪ ،‬ﻭﺍﳉﺒﺔ ﺍﳌﺸﻘﻮﻗﺔ ﺍﳌﻘﺪﻡ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪/ ١‬‬
‫‪ . (٢٨٠‬ﻃﺒﻌﺔ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻄﻬﺮﺍﻥ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻛﺎﻥ ﺧﺎﻟﺪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﺮﻛﻮﻉ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٠‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻔﺎﺭﺳﻴﺔ ‪.‬‬

‫‪٣٣٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻗﺎﻝ‪ " :‬ﺇﳕﺎ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﺑﺎﻟﺸﺎﻡ ﻣﺘﻨﻜﺒﺎ ﻗﻮﺳﺎ ﻋﺮﺑﻴﺔ " )‪. (1‬‬
‫ﻭﺭﻭﻯ ﺍﻷﺛﺮﻡ‪ ،‬ﻋﻦ ﺣﻔﺺ ﺑﻦ ﻋﻤﺮ )‪ (2‬ﺣﺪﺛﻨﺎ ﺭﺟﺎﺀ ﺑﻦ ﻣﺮﺟﻰ )‪ (4) (3‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺑﺸﺮ )‪ (5‬ﻋﻦ ﺃﰊ ﺭﺍﺷﺪ ﺍﳊﱪﺍﱐ )‪ (6‬ﻭﺃﰊ ﺍﳊﺠﺎﺝ ﺍﻟﺴﻜﺴﻜﻲ )‪ (7‬ﻋﻦ ﻋﻠﻲ ﻗﺎﻝ‪ } :‬ﺑﻴﻨﻤﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺘﻮﻛﺄ ﻋﻠﻰ ﻗﻮﺱ ﻟﻪ ﻋﺮﺑﻴﺔ‪ ،‬ﺇﺫ ﺭﺃﻯ ﺭﺟﻼ ﻣﻌﻪ ﻗﻮﺱ ﻓﺎﺭﺳﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﺃﻟﻘﻬﺎ‪،‬‬
‫ﻓﺈ‪‬ﺎ )‪ (8‬ﻣﻠﻌﻮﻧﺔ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻜﻢ ﺑﺎﻟﻘﺴﻲ )‪ (9‬ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺑﺮﻣﺎﺡ ﺍﻟﻘﻨﺎ‪ ،‬ﻓﺒﻬﺎ ﻳﺆﻳﺪ ﺍﷲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭ‪‬ﺎ‬
‫ﳝﻜﻦ ﻟﻜﻢ ﰲ ﺍﻷﺭﺽ { )‪. (10‬‬
‫ﻭﻷﺻﺤﺎﺑﻨﺎ ﰲ ﺍﻟﻘﻮﺱ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﳓﻮﻫﺎ ﻛﻼﻡ ﻃﻮﻳﻞ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺇﳕﺎ ﻧﺒﻬﺖ‬
‫ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﻦ ﻫﺪﻱ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻞ ﻫﻮ )‪ (11‬ﻣﻦ ﻫﺪﻱ ﺍﻟﻌﺠﻢ ﺃﻭ ﳓﻮﻫﻢ‪ ،‬ﻭﺇﻥ‬

‫)‪ (1‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﺍﳌﻐﲏ ‪ " :‬ﻭﻇﺎﻫﺮ ﻛﻼﻡ ﺃﲪﺪ ﺇﺑﺎﺣﺔ ﺍﻟﺮﻣﻲ ﺑﺎﻟﻘﻮﺱ ﺍﻟﻔﺎﺭﺳﻴﺔ ‪ ،‬ﻭﻧﺺ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﳌﺴﺎﺑﻘﺔ ‪‬ﺎ " ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (١٥٧ / ١١‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (2‬ﻻ ﺃﺩﺭﻱ ﻣﻦ ﻫﻮ ﺣﻔﺺ ﺑﻦ ﻋﻤﺮ ﻫﺬﺍ ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ‪‬ﺬﺍ ﺍﻻﺳﻢ ﻛﺜﲑﻭﻥ ‪ ،‬ﻭﻟﻜﲏ ﱂ ﺃﺟﺪ ﻣﻦ ﺃﺷﺎﺭ ﺇﱃ ﺣﻔﺺ‬
‫ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻦ ﺭﺟﺎﺀ ﻭﺭﻭﻯ ﻋﻨﻪ ﺍﻷﺛﺮﻡ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺭﺟﺎﺀ ﺑﻦ ﻣﺮﺟﻰ ﺑﻦ ﺭﺍﻓﻊ ﺍﻟﻐﻔﺎﺭﻱ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺭﺟﺎﺀ ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﺣﺎﻓﻆ ﺛﻘﺔ ﻣﺘﻘﻦ ‪ ،‬ﺇﻣﺎﻡ ﰲ ﻋﻠﻢ‬
‫ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٤٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٧٠ ، ٢٦٩ / ٣‬ﺕ ‪ (٥٠٨‬ﺭ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺃ ﻁ( ‪ :‬ﺭﺟﺎﺀ ﺑﻦ ﺭﺟﺎ ‪ .‬ﻭﰲ )ﺝ ﺩ( ‪ :‬ﺭﺟﺎﺀ ﺑﻦ ﻣﺮﺟﺎ ‪.‬‬
‫)‪ (5‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ :‬ﺑﻦ ﺑﺸﺮ ‪ ،‬ﺑﺎﻟﺸﲔ ﺍﳌﻌﺠﻤﺔ ‪ ،‬ﻭﻣﺜﻠﻪ ﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ . (٩٣٩ / ٢‬ﻟﻜﻦ ﺃﻛﺜﺮ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﺍﻟﱵ‬
‫ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ﺗﺴﻤﻴﻪ ‪ :‬ﺍﺑﻦ ﺑﺴﺮ ‪ ،‬ﺑﺎﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ‪ .‬ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺴﺮ ﺍﻟﺴﻜﺴﻜﻲ ﺍﳊﱪﺍﱐ ﺍﳊﻤﺼﻲ ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ‪،‬‬
‫ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﺿﻌﻴﻒ ‪ ،‬ﺿﻌﻔﻪ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺣﺎﰎ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (١٢ / ٥‬ﺕ ‪(٥٧‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٦٠ - ١٥٩ / ٥‬ﺕ ‪. (٢٧٢‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺭﺍﺷﺪ ﺍﳊﱪﺍﱐ ﺍﳊﻤﲑﻱ ﺍﳊﻤﺼﻲ ‪ ،‬ﺍﲰﻪ ‪ :‬ﺃﺧﻀﺮ ‪ -‬ﻭﻗﻴﻞ ‪ :‬ﺍﻟﻨﻌﻤﺎﻥ ‪ -‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ‬
‫ﺍﻟﻌﺠﻠﻲ ‪ " :‬ﺷﺎﻣﻲ ﺗﺎﺑﻌﻲ ﺛﻘﺔ ﱂ ﻳﻜﻦ ﰲ ﺯﻣﺎﻧﻪ ﺑﺪﻣﺸﻖ ﺃﻓﻀﻞ ﻣﻨﻪ " ‪ .‬ﻭﺫﻛﺮ ﺫﻟﻚ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٩٢ -٩١ / ١٢‬ﺕ ‪ ، (٤٠٢‬ﻣﺎﺩﺓ )ﺍﻟﻜﲎ( ‪.‬‬
‫)‪ (7‬ﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻬﻲ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﻁ( ‪ :‬ﺑﻘﺴﻲ ‪ .‬ﻭﰲ ﺃﻥ ‪ :‬ﺑﻨﻔﺴﻲ ‪.‬‬
‫)‪ (10‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﻼﻡ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٩٣٩ / ٢) ، (٢٨١٠‬ﻭﺇﺳﻨﺎﺩﻩ ﻋﻨﺪ ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﻓﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺴﺮ ‪ ،‬ﺿﻌﻴﻒ ‪ ،‬ﻭﺃﺷﻌﺚ ﺑﻦ ﺳﻌﻴﺪ ‪ ،‬ﻣﺘﺮﻭﻙ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (١٦٠ -١٢٩ / ٥‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٣٣٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻇﻬﺮﺕ ﻓﺎﺋﺪﺗﻪ‪ ،‬ﻭﻭﺿﺤﺖ ﻣﻨﻔﻌﺘﻪ‪ ،‬ﺗﺮﺍﻫﻢ ﻳﺘﺮﺩﺩﻭﻥ ﻓﻴﻪ‪ ،‬ﻭﳜﺘﻠﻔﻮﻥ؛ ﻟﺘﻌﺎﺭﺽ ﺍﻟﺪﻟﻴﻠﲔ‪ :‬ﺩﻟﻴﻞ‬
‫ﻣﻼﺯﻣﺔ ﺍﳍﺪﻱ ﺍﻷﻭﻝ‪ ،‬ﻭﺩﻟﻴﻞ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﺑﻼ ﻣﻀﺮﺓ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ )‪ (1‬ﻭﺗﻮﺍﺑﻌﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﺃﻧﺖ ﺗﺮﻯ ﻋﺎﻣﺔ ﻛﻼﻡ ﺃﲪﺪ ﺇﳕﺎ ﻳﺜﺒﺖ‬
‫)‪(2‬‬
‫ﻟﻴﺜﺒﺖ ﺑﺬﻟﻚ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻳﻔﻌﻞ‬ ‫ﺍﻟﺮﺧﺼﺔ ﺑﺎﻷﺛﺮ ﻋﻦ ﻋﻤﺮ‪ ،‬ﺃﻭ ﺑﻔﻌﻞ ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ‬
‫ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻳﻘﺮﻭﻥ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ ﻫﺪﻱ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻻ ﻣﻦ ﻫﺪﻱ ﺍﻷﻋﺎﺟﻢ ﻭﺃﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﻭﺟﻪ ﺍﳊﺠﺔ‪ ،‬ﻻ ﺃﻥ ﳎﺮﺩ ﻓﻌﻞ ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ ﺣﺠﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻦ ﺳﺎﺋﺮ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺳﺎﺋﺮ ﺍﻟﻔﻘﻬﺎﺀ‪،‬‬
‫ﻓﺄﻛﺜﺮ ﻣﻦ ﺃﻥ ﳝﻜﻦ ﺫﻛﺮ ﻋﺸﺮﻩ‪ ،‬ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﰲ ﺃﺛﻨﺎﺀ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻼﻡ ﺑﻌﻀﻬﻢ ﺍﻟﺬﻱ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﺒﺎﻗﲔ‪ ،‬ﻭﺑﺪﻭﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻳﻌﻠﻢ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻷﻋﺎﺟﻢ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻗﺪ ﳜﺘﻠﻔﻮﻥ ﰲ ﺑﻌﺾ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﺇﻣﺎ ﻻﻋﺘﻘﺎﺩ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻟﻴﺲ‬
‫ﻣﻦ ﻫﺪﻱ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺃﻭ ﻻﻋﺘﻘﺎﺩ ﺃﻥ ﻓﻴﻪ ﺩﻟﻴﻼ ﺭﺍﺟﺤﺎ‪ ،‬ﺃﻭ ﻟﻐﲑ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﳎﻤﻌﻮﻥ ﻋﻠﻰ‬
‫ﺍﺗﺒﺎﻉ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﳜﺎﻟﻒ ﺑﻌﻀﻬﻢ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻟﻨﻮﻉ ﺗﺄﻭﻳﻞ‪ .‬ﻭﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﺃﻋﻠﻢ‪.‬‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻭ ‪ .‬ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻻ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ ﺍﻟﻜﻼﻋﻲ ﺍﳊﻤﺼﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﻟﻌﺒﺎﺩ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻟﻔﻀﻞ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺭﻭﻯ ﻟﻪ ﲨﻴﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ﻋﺎﺑﺪ ﻳﺮﺳﻞ ﻛﺜﲑﺍ " ‪ .‬ﻣﺎﺕ ﺳﻨﺔ‬
‫)‪ ١٠٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١٨ / ١‬ﺕ ‪ (٨٠‬ﺥ ‪.‬‬

‫‪٣٤٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﺸﻴﺎﻃﲔ‬
‫ﻭﳑﺎ ﻳﺸﺒﻪ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ‪ :‬ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻛﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪،‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﻳﺄﻛﻠﻦ ﺃﺣﺪﻛﻢ ﺑﺸﻤﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﺸﺮﺑﻦ‬

‫‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﻛﻞ ﺑﺸﻤﺎﻟﻪ‪ ،‬ﻭﻳﺸﺮﺏ ‪‬ﺎ { )‪. (2) (1‬‬

‫ﻭﰲ ﻟﻔﻆ‪ } :‬ﺇﺫﺍ ﺃﻛﻞ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺄﻛﻞ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺷﺮﺏ ﻓﻠﻴﺸﺮﺏ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻓﺈﻥ‬

‫ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﻛﻞ ﺑﺸﻤﺎﻟﻪ‪ ،‬ﻭﻳﺸﺮﺏ ﺑﺸﻤﺎﻟﻪ { )‪ (4) (3‬ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺃﻳﻀﺎ ﻋﻦ ﺍﻟﻠﻴﺚ ﻋﻦ ﺃﰊ‬

‫ﺍﻟﺰﺑﲑ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺄﻛﻠﻮﺍ ﺑﺎﻟﺸﻤﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﻛﻞ‬

‫ﻓﺈﻧﻪ ﻋﻠﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﺑﺎﻟﺸﻤﺎﻝ‪ :‬ﺑﺄﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻔﻌﻞ‬ ‫)‪(6) (5‬‬
‫ﺑﺎﻟﺸﻤﺎﻝ {‬
‫ﺫﻟﻚ؛ ﻓﻌﻠﻢ ﺃﻥ ﳐﺎﻟﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻣﺮ ﻣﻘﺼﻮﺩ ﻣﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﻗﺮﻳﺐ ﻣﻦ ﻫﺬﺍ‪ :‬ﳐﺎﻟﻔﺔ ﻣﻦ ﱂ ﻳﻜﻤﻞ ﺩﻳﻨﻪ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻭﳓﻮﻫﻢ؛ ﻷﻥ ﻛﻤﺎﻝ‬
‫)‪(7‬‬
‫ﻓﻜﺎﻥ ﻣﻦ ﺁﻣﻦ ﻭﱂ ﻳﻬﺎﺟﺮ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻭﳓﻮﻫﻢ ‪ -‬ﻧﺎﻗﺼﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ‬ ‫ﺍﻟﺪﻳﻦ‪ :‬ﺍﳍﺠﺮﺓ‬
‫‪ª!$# tAt“Rr& !$tB yŠ r߉ã n (#qßJ n= ÷ètƒ žwr& â ‘y‰ô_ r&u r $]%$x ÿÏR ur #\•ø ÿà2 ‘‰x ©r & Ü> #{ •ôãF{ $ #‬‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪} :‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻷﺷﺮﺑﺔ )‪ ، (٢٠٢٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﻃﻌﻤﺔ )‪ ، (١٨٠٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﻃﻌﻤﺔ )‪ ، (٣٧٧٦‬ﺃﲪﺪ )‪، (١٢٨/٢‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﻃﻌﻤﺔ )‪. (٢٠٣٠‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ ‪ ،‬ﺑﺎﺏ ﺁﺩﺍﺏ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺃﺣﻜﺎﻣﻬﻤﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٠١٩‬ﻭﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ )‪. (١٥٩٩ ، ١٥٩٨ / ٣) ، (٢٠٢٠‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﻷﺷﺮﺑﺔ )‪ ، (٢٠٢٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﻃﻌﻤﺔ )‪ ، (١٨٠٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﻃﻌﻤﺔ )‪ ، (٣٧٧٦‬ﺃﲪﺪ )‪ ، (٨/٢‬ﻣﺎﻟﻚ‬
‫ﺍﳉﺎﻣﻊ )‪ ، (١٧١٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻷﻃﻌﻤﺔ )‪. (٢٠٣٠‬‬
‫)‪ (4‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (5‬ﻣﺴﻠﻢ ﺍﻷﺷﺮﺑﺔ )‪ ، (٢٠١٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﻃﻌﻤﺔ )‪ ، (٣٢٦٨‬ﺃﲪﺪ )‪. (٣٣٤/٣‬‬
‫)‪ (6‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﳍﺠﺮﺓ ‪.‬‬

‫‪٣٤١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪. (2) (1) { 3 ¾Ï&Î!qß™u‘ 4’n?tã‬‬

‫ﻭﺫﻟﻚ ﻣﺜﻞ )‪ (3‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﺍﻷﻋﺮﺍﺏ ﻋﻠﻰ ﺍﺳﻢ ﺻﻼﺗﻜﻢ‪ ،‬ﺃﻻ ﺇ‪‬ﺎ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﻫﻢ ﻳﻌﺘﻤﻮﻥ‬ ‫)‪(4‬‬
‫ﻳﻘﻮﻝ‪ } :‬ﻻ ﺗﻐﻠﺒﻨﻜﻢ‬

‫ﺑﺎﻹﺑﻞ { ‪ .‬ﻭﰲ ﻟﻔﻆ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﻳﻐﻠﺒﻨﻜﻢ ﺍﻷﻋﺮﺍﺏ ﻋﻠﻰ ﺍﺳﻢ ﺻﻼﺗﻜﻢ‬

‫ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻓﺈ‪‬ﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ‪ :‬ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻌﺘﻢ ﲝﻼﺏ ﺍﻹﺑﻞ { )‪. (6) (5‬‬

‫ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﻐﻠﺒﻨﻜﻢ‬ ‫)‪(8) (7‬‬

‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﻞ‬

‫ﺍﻷﻋﺮﺍﺏ ﻋﻠﻰ ﺍﺳﻢ ﺻﻼﺗﻜﻢ ﺍﳌﻐﺮﺏ " ﻗﺎﻝ )‪ " (9‬ﻭﺍﻷﻋﺮﺍﺏ ﺗﻘﻮﻝ‪ :‬ﻫﻲ‪ :‬ﺍﻟﻌﺸﺎﺀ { )‪. (10‬‬
‫)‪(11‬‬
‫ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﺑﺎﻟﻌﺸﺎﺀ ﻭﺍﻟﻌﺘﻤﺔ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﻓﻘﺪ ﻛﺮﻩ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻋﺮﺍﺏ ﰲ ﺍﺳﻢ‬
‫)‪(12‬‬
‫ﺍﻟﻜﺮﺍﻫﺔ ﻋﻨﺪ ﺑﻌﺾ ﻋﻠﻤﺎﺋﻨﺎ ﺗﻘﺘﻀﻲ ﻛﺮﺍﻫﺔ ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺇﳕﺎ ﺗﻘﺘﻀﻲ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٩٧ :‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻛﻤﻞ ﺍﻵﻳﺔ ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٩٧‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﺜﻞ ﺫﻟﻚ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻐﻠﺒﻨﻜﻢ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ‪ :‬ﺗﻐﻠﺒﻨﻜﻢ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫)‪ (5‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٦٤٤‬ﺃﲪﺪ )‪. (١٩/٢‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ﻭﺗﺄﺧﲑﻫﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٦٤٤‬‬
‫‪. (٤٤٥‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺍﺑﻦ ﻣﻌﻘﻞ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﺑﻦ ﻣﻐﻔﻞ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﻞ ﺑﻦ ﻋﺒﺪ ﻏﻨﻢ ﺑﻦ ﻋﻔﻴﻒ ﺍﳌﺰﱐ ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ‪ -‬ﺃﻭ ﺃﺑﻮ ﺯﻳﺎﺩ‪ -‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ ‪ ،‬ﺷﻬﺪ ﺑﻴﻌﺔ‬
‫ﺍﻟﺸﺠﺮﺓ ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺒﻜﺎﺋﲔ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ‪ ،‬ﻭﺃﺣﺪ ﺍﻟﻌﺸﺮﺓ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻬﻢ ﻋﻤﺮ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻟﻴﻔﻘﻬﻮﺍ ﺍﻟﻨﺎﺱ ‪،‬‬
‫ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻭﻣﺎﺕ ‪‬ﺎ ﺳﻨﺔ )‪ ٦١‬ﻫـ( ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪. (٤٩٧٢) ، (٣٧٢ / ٢‬‬
‫)‪ (9‬ﻗﺎﻝ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (10‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻛﺮﻩ ﺃﻥ ﻳﻘﺎﻝ ﻟﻠﻤﻐﺮﺏ ﺍﻟﻌﺸﺎﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٥٦٣‬ﻣﻦ‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٤٣ / ١‬‬
‫)‪ (11‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﲰﻲ ‪.‬‬
‫)‪ (12‬ﺍﳉﻤﻠﺔ ‪) :‬ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﻄﻠﻘﺎ ﻭﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺇﳕﺎ ﺗﻘﺘﻀﻲ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٣٤٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺮﺍﻫﺔ ﺍﻹﻛﺜﺎﺭ ﻣﻨﻪ‪ ،‬ﺣﱴ ﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﻵﺧﺮ‪ ،‬ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪﻧﺎ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ‪ :‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻋﺮﺍﺏ ﰲ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ‪‬ﻰ ﻋﻦ‬
‫ﻣﻮﺍﻓﻘﺔ ﺍﻷﻋﺎﺟﻢ‪.‬‬

‫‪٣٤٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺑﲔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻷﻋﺮﺍﺏ ﻭﺍﻷﻋﺎﺟﻢ‬
‫ﺍﻟﻨﺎﺱ ﻳﻨﻘﺴﻤﻮﻥ ﺇﱃ ﺑﺮ ﻭﻓﺎﺟﺮ ﻭﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ ﻭﻻ ﻋﱪﺓ ﺑﺎﻟﻨﺴﺐ‬
‫ ﻭﺑﲔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻷﻋﺮﺍﺏ ﻭﺍﻷﻋﺎﺟﻢ ﻓﺮﻗﺎ ﳚﺐ‬،‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺑﲔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻭﺍﻟﺸﻴﺎﻃﲔ‬
:‫ ﻭﺫﻟﻚ‬،‫ ﻭﺇﲨﺎﻻ ﳛﺘﺎﺝ ﺇﱃ ﺗﻔﺴﲑ‬،‫ﺍﻋﺘﺒﺎﺭﻩ‬
‫ ﻭﻧﻔﺲ‬،‫ﺃﻥ ﻧﻔﺲ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺘﺸﻴﻄﻦ ﻣﺬﻣﻮﻡ ﰲ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‬
‫ﺍﻷﻋﺮﺍﺑﻴﺔ ﻭﺍﻷﻋﺠﻤﻴﺔ ﻟﻴﺴﺖ ﻣﺬﻣﻮﻣﺔ ﰲ ﻧﻔﺴﻬﺎ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻨﺪ ﺭﺳﻮﻟﻪ ﻭﻋﻨﺪ ﻋﺒﺎﺩﻩ‬
:‫ ﺑﻞ ﺍﻷﻋﺮﺍﺏ ﻣﻨﻘﺴﻤﻮﻥ‬،‫ﺍﳌﺆﻣﻨﲔ‬
yŠr߉ãn (#qßJn=÷ètƒ žwr& â‘y‰ô_r&ur $]%$xÿÏRur #\•øÿà2 ‘‰x©r& Ü>#{•ôãF{$# } :‫ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ‬،‫ﺇﱃ ﺃﻫﻞ ﺟﻔﺎﺀ‬
ßÈ-/uŽtItƒur $YBt•øótB ß,ÏÿZム$tB ä‹Ï‚-Gtƒ `tB É>#{•ôãF{$# z`ÏBur ÇÒÐÈ ×LìÅ3ym íOŠÎ=tæ ª!$#ur 3 ¾Ï&Î!qß™u‘ 4’n?tã ª!$# tAt“Rr& !$tB

ãAqà)u‹y™ } :‫ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻓﻴﻬﻢ‬. (1) { ÇÒÑÈ ÒOŠÎ=tæ ìì‹ÏJy™ ª!$#ur 3 Ïäöq¡¡9$# äot•Í¬!#yŠ óOÎgöŠn=tæ 4 t•Í¬!#ur¤$!$# â/ä3Î/
}§øŠs9 $¨B OÎgÏFoYÅ¡ø9r'Î/ tbqä9qà)tƒ 4 $uZs9 ö•ÏÿøótGó™$$sù $tRqè=÷dr&ur $uZä9ºuqøBr& !$uZ÷Fn=tóx© É>#{•ôãF{$# z`ÏB šcqàÿ¯=y‚ßJø9$# y7s9

ª!$# tb%x. ö@t/ 4 $JèøÿtR öNä3Î/ yŠ#u‘r& ÷rr& #…ŽŸÑ öNä3Î/ yŠ#u‘r& ÷bÎ) $º«ø‹x© «!$# šÆÏiB Nä3s9 à7Î=ôJtƒ `yJsù ö@è% 4 öNÎgÎ/qè=è% ’Îû

šÆÎiƒã—ur #Y‰t/r& öNÎgŠÎ=÷dr& #’n<Î) tbqãZÏB÷sßJø9$#ur ãAqß™§•9$# |=Î=s)Ztƒ `©9 br& ÷LäêYoYsß ö@t/ ÇÊÊÈ #MŽ•Î7yz tbqè=yJ÷ès? $yJÎ/

. (2) { ÇÊËÈ #Y‘qç/ $JBöqs% óOçFZà2ur Ïäöq¡¡9$# Æsß óOçF^oYsßur öNä3Î/qè=è% ’Îû š•Ï9ºsŒ

Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ ÚÆÏB÷sム`tB É>#t•ôãF{$# šÆÏBur } :‫ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ‬،‫ﻭﺇﱃ ﺃﻫﻞ ﺇﳝﺎﻥ ﻭﺑﺮ‬
¨bÎ) 3 ÿ¾ÏmÏFuH÷qu‘ ’Îû ª!$# ÞOßgè=Åzô‰ã‹y™ 4 öNçl°; ×pt/ö•è% $pk¨XÎ) Iwr& 4 ÉAqß™§•9$# ÏNºuqn=|¹ur «!$# y‰YÏã BM»t/ã•è% ß,ÏÿZム$tB ä‹Ï‚-Gtƒur

. (3) { ÇÒÒÈ ×LìÏm§‘ Ö‘qàÿxî ©!$#

‫ ﻣﻦ ﻫﻮ‬،‫ ﳑﻦ ﻭﻓﺪ ﻋﻠﻴﻪ ﻭﻣﻦ ﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻋﺮﺍﺏ‬r ‫ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ‬

. ٩٨ ، ٩٧ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬1)

. ١٢ ، ١١ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‬2)
. ٩٩ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬3)

٣٤٤
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻓﻀﻞ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻘﺮﻭﻳﲔ )‪. (1‬‬

‫ﻓﻬﺬﺍ ﻛﺘﺎﺏ ﺍﷲ ﳛﻤﺪ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻭﻳﺬﻡ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻌﻞ ﺑﺄﻫﻞ ﺍﻷﻣﺼﺎﺭ‪،‬‬
‫‪’n?tã (#rߊt•tB ( ÏpuZƒÏ‰yJø9$# È@÷dr& ô`ÏBur ( tbqà)Ïÿ»oYãB É>#t•ôãF{$# šÆÏiB /ä3s9öqym ô`£JÏBur‬‬ ‫ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪ (2) { ÇÊÉÊÈ 8LìÏàtã A>#x‹tã 4’n<Î) šcr–Št•ãƒ §NèO Èû÷üs?§•¨B Nåkæ5Éj‹yèãZy™ 4 öNßgßJn=÷ètR ß`øtwU ( ö/àSßJn=÷ès? Ÿw É-$xÿÏiZ9$#‬ﻓﺒﲔ‬
‫ﺃﻥ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺍﻷﻋﺮﺍﺏ ﻭﺫﻭﻱ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﻋﺎﻣﺔ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﻓﻴﻬﺎ ﺍﻟﺬﻡ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﳌﺪﻳﻨﺔ ﻭﻣﻦ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻛﻤﺎ ﻓﻴﻬﺎ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪،‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻫﻢ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻋﺮﺍﺏ ﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﻣﺎ ﻳﻨﻔﻘﻮﻥ ﻗﺮﺑﺎﺕ ﻋﻨﺪ ﺍﷲ‬
‫ﻭﺻﻠﻮﺍﺕ ﺍﻟﺮﺳﻮﻝ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﺠﻢ ﻭﻫﻢ ﻣﻦ ﺳﻮﻯ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﻭﻡ ﻭﺍﻟﺘﺮﻙ ﻭﺍﻟﱪﺑﺮ ﻭﺍﳊﺒﺸﺔ‬
‫ﻭﻏﲑﻫﻢ ﻳﻨﻘﺴﻤﻮﻥ ﺇﱃ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ‪ ،‬ﻛﺎﻧﻘﺴﺎﻡ ﺍﻷﻋﺮﺍﺏ )‪ (3‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫‪y‰YÏã ö/ä3tBt•ò2r& ¨bÎ) 4 (#þqèùu‘$yètGÏ9 Ÿ@ͬ!$t7s%ur $\/qãèä© öNä3»oYù=yèy_ur 4Ós\Ré&ur 9•x.sŒ `ÏiB /ä3»oYø)n=yz $¯RÎ) â¨$¨Z9$# $pkš‰r'¯»tƒ‬‬ ‫}‬

‫‪. (4) { ÇÊÌÈ ×Ž•Î7yz îLìÎ=tã ©!$# ¨bÎ) 4 öNä39s)ø?r& «!$#‬‬

‫ﺍﳉﺎﻫﻠﻴﺔ‪،‬‬ ‫)‪(5‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ } :‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺫﻫﺐ ﻋﻨﻜﻢ ﻋﺒﻴﺔ‬

‫ﻭﻓﺨﺮﻫﺎ ﺑﺎﻵﺑﺎﺀ‪ ،‬ﻣﺆﻣﻦ ﺗﻘﻲ ﻭﻓﺎﺟﺮ ﺷﻘﻲ‪ ،‬ﺃﻧﺘﻢ ﺑﻨﻮ ﺁﺩﻡ‪ ،‬ﻭﺁﺩﻡ ﻣﻦ ﺗﺮﺍﺏ { )‪. (6‬‬

‫)‪ (1‬ﻳﻘﺼﺪ ﺑﺎﻟﻘﺮﻭﻳﲔ ﻫﻨﺎ ‪ :‬ﺍﳊﺎﺿﺮﺓ ﺳﻜﺎﻥ ﺍﳌﺪﻥ ﻭﺍﻟﻘﺮﻯ ‪ .‬ﻣﻘﺎﺑﻞ ﺍﻟﺒﺎﺩﻳﺔ ‪.‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ١٠١‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﻟﻌﺮﺏ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪ :‬ﺍﻵﻳﺔ ‪. ١٣‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﻋﻴﺒﺔ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ (٢٤٧ / ١) :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪ .‬ﻭﻋﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ‪ :‬ﻛﱪﻫﺎ ﻭﻓﺨﺮﻫﺎ‬
‫ﻭﳔﻮ‪‬ﺎ ﺑﻐﲑ ﺣﻖ ‪.‬‬
‫)‪ (6‬ﺳﺒﻖ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫‪٣٤٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺭﻭﻳﻨﺎﻩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺍﳉﺮﻳﺮﻱ )‪ (1‬ﻋﻦ ﺃﰊ ﻧﻀﺮﺓ‬
‫ﺣﺪﺛﲏ ‪ -‬ﺃﻭ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ‪ -‬ﻣﻦ ﺷﻬﺪ ﺧﻄﺒﺔ ﺍﻟﻨﱯ ‪ r‬ﲟﲎ ﰲ ﻭﺳﻂ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ‬
‫ﺑﻌﲑ‪ ،‬ﻓﻘﺎﻝ‪ } :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻻ ﺇﻥ ﺭﺑﻜﻢ ‪ U‬ﻭﺍﺣﺪ‪ ،‬ﺃﻻ ﻭﺇﻥ ﺃﺑﺎﻛﻢ ﻭﺍﺣﺪ‪ ،‬ﺃﻻ ﻻ ﻓﻀﻞ‬
‫ﻟﻌﺮﰊ ﻋﻠﻰ ﻋﺠﻤﻲ‪ ،‬ﺃﻻ ﻻ ﻓﻀﻞ ﻷﺳﻮﺩ ﻋﻠﻰ ﺃﲪﺮ ﺇﻻ ﺑﺎﻟﺘﻘﻮﻯ‪ ،‬ﺃﻻ ﻗﺪ ﺑﻠﻐﺖ ؟ "‪ ،‬ﻗﺎﻟﻮﺍ‪:‬‬
‫ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ " :‬ﻟﻴﺒﻠﻎ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻐﺎﺋﺐ { )‪. (4) (3‬‬
‫ﻭﺭﻭﻱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻧﻀﺮﺓ ﻋﻦ ﺟﺎﺑﺮ‪.‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﺇﻥ ﺁﻝ ﻓﻼﻥ‬

‫ﻟﻴﺴﻮﺍ ﱄ ﺑﺄﻭﻟﻴﺎﺀ‪ ،‬ﺇﳕﺎ ﻭﻟﻴﻲ ﺍﷲ ﻭﺻﺎﳊﻮ ﺍﳌﺆﻣﻨﲔ { )‪. (6) (5‬‬

‫ﻓﺄﺧﱪ ‪ r‬ﻋﻦ ﺑﻄﻦ ﻗﺮﻳﺐ ﺍﻟﻨﺴﺐ‪ :‬ﺃ‪‬ﻢ ﻟﻴﺴﻮﺍ ﲟﺠﺮﺩ ﺍﻟﻨﺴﺐ ﺃﻭﻟﻴﺎﺀﻩ‪ ،‬ﺇﳕﺎ ﻭﻟﻴﻪ ﺍﷲ‬
‫ﻭﺻﺎﳊﻮ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﲨﻴﻊ ﺍﻷﺻﻨﺎﻑ‪.‬‬
‫ﻭﻣﺜﻞ ﺫﻟﻚ ﻛﺜﲑ ﺑﲔ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﻥ ﺍﻟﻌﱪﺓ ﺑﺎﻷﲰﺎﺀ ﺍﻟﱵ )‪ (7‬ﲪﺪﻫﺎ ﺍﷲ ﻭﺫﻣﻬﺎ‪،‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﻌﺪ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ‪ .‬ﻭﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺇﻳﺎﺱ ﺍﳉﺮﻳﺮﻱ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻣﺴﻌﻮﺩ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪" :‬‬
‫ﺛﻘﺔ ﻣﻦ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﺍﺧﺘﻠﻂ ﻗﺒﻞ ﻣﻮﺗﻪ ﺑﺜﻼﺙ ﺳﻨﲔ " ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ‬
‫)‪ ١٤٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٩١ / ١‬ﺕ ‪ (١٢٧‬ﺱ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﳌﻨﺬﺭ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻗﻄﻌﺔ ﺍﻟﻌﺒﺪﻱ ﺍﻟﻌﻮﰲ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻧﻀﺮﺓ ‪ ،‬ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻭﺍﺑﻦ‬
‫ﺳﻌﺪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٠٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪ (٢٨٧‬ﻣﻊ ﺍﳍﺎﻣﺶ ‪.‬‬
‫)‪ (3‬ﺃﲪﺪ )‪. (٤١١/٥‬‬
‫)‪ (4‬ﺃﺧﺮﺝ ﺃﲪﺪ ‪‬ﺬﺍ ﺍﻟﺴﻨﺪ ﳓﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﻨﺪﻩ )‪ (٤١١ / ٥‬ﰲ ﺣﺪﻳﺚ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﱂ ﻳﺴﻤﻪ‪ -‬ﻭﺫﻛﺮ ﺍﻟﺴﺎﻋﺎﰐ ﰲ ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﳍﻴﺜﻤﻲ ‪ ،‬ﻗﺎﻝ ‪" :‬‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ )‪ . (٢٢٧ / ١٢‬ﺃﻣﺎ ﺇﺳﻨﺎﺩﻩ ﻫﻨﺎ‪ -‬ﰲ ﺍﳌﱳ‪ -‬ﻓﻘﺪ‬
‫ﺻﺤﺤﻪ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ، (٥٦٤٤‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (٢١٥‬ﺃﲪﺪ )‪. (٢٠٣/٤‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﺗﺒﻞ ﺍﻟﺮﺣﻢ ﺑﺒﻼﳍﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٥٩٩٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٤١٩ / ١٠‬‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﻣﻮﺍﻻﺓ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻘﺎﻃﻌﺔ ﻏﲑﻫﻢ ﻭﺍﻟﱪﺍﺀ ﻣﻨﻬﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٢١٥‬‬
‫‪. (١٩٧‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺬﻱ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺎﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﻭﺍﳉﺎﻫﻞ‪.‬‬

‫‪’Îû y]yèt/ “Ï%©!$# uqèd‬‬ ‫ﰒ ﻗﺪ ﺟﺎﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﲟﺪﺡ ﺑﻌﺾ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫‪ã@ö6s% `ÏB (#qçR%x. bÎ)ur spyJõ3Ïtø:$#ur |=»tGÅ3ø9$# ãNßgßJÏk=yèãƒur öNÍkŽÏj.t“ãƒur ¾ÏmÏG»tƒ#uä öNÍköŽn=tã (#qè=÷Ftƒ öNåk÷]ÏiB Zwqß™u‘ z`¿Íh‹ÏiBW{$#‬‬

‫‪. (1) { ÇÌÈ ãLìÅ3ptø:$# Ⓝ͕yèø9$# uqèdur 4 öNÍkÍ5 (#qà)ysù=tƒ $£Js9 öNåk÷]ÏB tûïÌ•yz#uäur‬‬ ‫‪ÇËÈ &ûüÎ7•B 9@»n=|Ê ’Å"s9‬‬

‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ } :‬ﻛﻨﺎ ﺟﻠﻮﺳﺎ ﻋﻨﺪ‬ ‫)‪(3‬‬

‫ﺃﰊ ﺍﻟﻐﻴﺚ‬ ‫)‪(2‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻋﻦ‬

‫ﻗﺎﻝ ﻗﺎﺋﻞ‪:‬‬ ‫)‪(4‬‬

‫ﺍﻟﻨﱯ ‪ r‬ﻓﺄﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ } ‪{ 4 öNÍkÍ5 (#qà)ysù=tƒ $£Js9 öNåk÷]ÏB tûïÌ•yz#uäur‬‬
‫ﻣﻦ ﻫﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻓﻠﻢ ﻳﺮﺍﺟﻌﻪ ﺣﱴ ﺳﺄﻝ ﺛﻼﺛﺎ‪ ،‬ﻭﻓﻴﻨﺎ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ )‪ (5‬ﻓﻮﺿﻊ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻳﺪﻩ ﻋﻠﻰ ﺳﻠﻤﺎﻥ ﰒ ﻗﺎﻝ‪ " :‬ﻟﻮ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻋﻨﺪ ﺍﻟﺜﺮﻳﺎ ﻟﻨﺎﻟﻪ ﺭﺟﺎﻝ ﻣﻦ ﻫﺆﻻﺀ { )‪. (6‬‬

‫ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺻﻢ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻟﻮ‬
‫ﻛﺎﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﻟﺜﺮﻳﺎ ﻟﺬﻫﺐ ﺑﻪ ﺭﺟﻞ ﻣﻦ ﻓﺎﺭﺱ ‪ -‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ ‪ -‬ﺣﱴ‬
‫ﻳﺘﻨﺎﻭﻟﻪ { )‪. (1) (7‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٣ ، ٢‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺳﺎﱂ ﺃﰊ ﺍﻟﻐﻴﺚ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺳﺎﱂ ﺍﳌﺪﱐ ‪ ،‬ﺃﺑﻮ ﺍﻟﻐﻴﺚ ‪ ،‬ﻣﻮﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻄﻴﻊ ‪ ،‬ﻭﺛﻘﻪ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪(١٣٢‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٨١ / ١‬ﺕ‬
‫‪ (٣١‬ﺱ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ ﺁﻳﺔ ‪. ٣ :‬‬
‫)‪ (5‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺳﻠﻤﺎﻥ ﺍﳋﲑ ‪ ،‬ﺍﻟﻔﺎﺭﺳﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺃﺳﻠﻢ ﻋﻨﺪ ﻗﺪﻭﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﳌﺪﻳﻨﺔ ‪،‬‬
‫ﻭﺷﻬﺪ ﺍﳋﻨﺪﻕ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ٣٣‬ﻫـ( ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻭﻋﻤﺮﻩ )‪ (٢٥٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(٢٣٧ / ٤‬‬
‫‪.‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ )ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ( ‪ -‬ﺑﺎﺏ ﻗﻮﻟﻪ ‪) :‬ﻭﺁﺧﺮﻳﻦ ﻣﻨﻬﻢ ﳌﺎ ﻳﻠﺤﻘﻮﺍ ‪‬ﻢ( ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٤٨٩٨) ، (٤٨٩٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٦٤١ / ٨‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ‬
‫ﻓﺎﺭﺱ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٩٧٣ ، ١٩٧٢ / ٤) ، (٢٥٤٦‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (٤٦١٥‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (٢٥٤٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (٣٣١٠‬ﺃﲪﺪ‬
‫)‪. (٤١٧/٢‬‬

‫‪٣٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺛﺎﻟﺜﺔ‪ } :‬ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﻟﺜﺮﻳﺎ ﻟﺘﻨﺎﻭﻟﻪ ﺭﺟﺎﻝ ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ { )‪. (3) " (2‬‬

‫‪(#öq©9uqtGs? cÎ)ur‬‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ } ،‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺁﺛﺎﺭ ﺭﻭﻳﺖ‬ ‫)‪(5‬‬

‫„‪ " : (4) { öNä.uŽö•xî $·Böqs% öAωö7tFó¡o‬ﺃ‪‬ﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ {‬
‫ﰲ ﻓﻀﻞ ﺭﺟﺎﻝ ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ‪.‬‬
‫ﻭﻣﺼﺪﺍﻕ ﺫﻟﻚ ﻣﺎ ﻭﺟﺪ ﰲ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ ﺍﻷﺣﺮﺍﺭ ﻭﺍﳌﻮﺍﱄ‪ ،‬ﻣﺜﻞ‬
‫)‪(6‬‬
‫ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﻭﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﺇﱃ ﻣﻦ ﻭﺟﺪ ﺑﻌﺪ ﺫﻟﻚ ﻓﻴﻬﻢ‬ ‫ﺍﳊﺴﻦ‬
‫ﻣﻦ ﺍﳌﱪﺯﻳﻦ ﰲ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﺣﱴ ﺻﺎﺭ ﻫﺆﻻﺀ ﺍﳌﱪﺯﻭﻥ )‪ (7‬ﺃﻓﻀﻞ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻌﺮﺏ‪.‬‬

‫)‪(8‬‬
‫ﺳﺎﺑﻘﻮﻥ ﰲ‬ ‫ﻭﻛﺬﻟﻚ ﰲ ﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻌﺠﻢ ﻣﻦ ﺍﳊﺒﺸﺔ ﻭﺍﻟﺮﻭﻡ ﻭﺍﻟﺘﺮﻙ‪ ،‬ﻭﺑﻴﻨﻬﻢ‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﺍﻟﻔﻀﻞ‬ ‫ﻻ ﳛﺼﻮﻥ ﻛﺜﺮﺓ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ؛ ﺇﺫ‬ ‫ﺍﻹﳝﺎﻥ ﻭﺍﻟﺪﻳﻦ‬
‫ﺍﳊﻘﻴﻘﻲ‪ :‬ﻫﻮ ﺍﺗﺒﺎﻉ ﻣﺎ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﳏﻤﺪﺍ ‪ r‬ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻠﻢ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ‪ ،‬ﻓﻜﻞ ﻣﻦ‬
‫ﻛﺎﻥ ﻓﻴﻪ ﺃﻣﻜﻦ‪ :‬ﻛﺎﻥ ﺃﻓﻀﻞ‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻓﺎﺭﺱ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٩٧٢ / ٤) ، (٢٥٤٦‬‬
‫)‪ (2‬ﻫﺬﻩ ﺍﳉﻤﻠﺔ ‪ ،‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻗﻮﻟﻪ ‪) :‬ﺣﱴ ﻳﺘﻨﺎﻭﻟﻪ( ﻗﺒﻞ ﺳﻄﺮ ‪ ،‬ﺇﱃ ﻗﻮﻟﻪ ‪) :‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ (‬
‫‪.‬‬
‫)‪ (3‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﺧﺮﺟﻬﺎ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٤٦٩ ، ٤٢٢ ، ٤٢٠ ، ٢٩٧ -٢٩٦ / ٢‬ﻭﻓﻴﻪ ‪ :‬ﻧﺎﺱ ‪ ،‬ﺑﺪﻝ ‪:‬‬
‫ﺭﺟﺎﻝ ﻭﺃﺳﺎﻧﻴﺪﻩ ﺻﺤﺎﺡ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﳏﻤﺪ ﺁﻳﺔ ‪. ٣٨ :‬‬
‫)‪ (5‬ﺍﳌﺆﻟﻒ ﺃﺷﺎﺭ ﺇﱃ ﺍﳊﺪﻳﺚ ﻫﻨﺎ ﲟﻌﻨﺎﻩ ﻭﻫﻮ ﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ -‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ -‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﳏﻤﺪ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٣٢٦١ ، ٣٢٦٠‬ﺑﺄﻃﻮﻝ ﳑﺎ ﺫﻛﺮﻩ ﻓﻠﲑﺟﻊ ﺇﻟﻴﻪ ‪.‬‬
‫)‪ (6‬ﺃﻱ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺍﳌﱪﺯﻳﻦ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﺃﻭ ﺑﻴﻨﻬﻢ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻏﲑﻫﻢ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻭﺍﻟﺬﻳﻦ ﻻ ﳛﺼﻮﻥ ﻛﺜﺮﺓ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺇﺫﺍ ﺍﻟﻔﻀﻞ ‪.‬‬

‫‪٣٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﻔﻀﻞ ﺇﳕﺎ ﻫﻮ ﺑﺎﻷﲰﺎﺀ ﺍﶈﻤﻮﺩﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﺜﻞ‪ :‬ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﱪ‪،‬‬
‫ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻻ ﲟﺠﺮﺩ ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻋﺮﺑﻴﺎ‪،‬‬
‫ﺃﻭ ﻋﺠﻤﻴﺎ‪ ،‬ﺃﻭ ﺃﺳﻮﺩ‪ ،‬ﺃﻭ ﺃﺑﻴﺾ‪ ،‬ﻭﻻ ﺑﻜﻮﻧﻪ ﻗﺮﻭﻳﺎ‪ ،‬ﺃﻭ ﺑﺪﻭﻳﺎ‪.‬‬
‫ﻭﺇﳕﺎ ﻭﺟﻪ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻷﻋﺮﺍﺏ ﻭﺍﻷﻋﺎﺟﻢ ﻣﻊ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﻟﻔﻀﻞ ﻓﻴﻬﻢ‪ ،‬ﻭﻋﺪﻡ‬
‫ﺍﻟﻌﱪﺓ ﺑﺎﻟﻨﺴﺐ ﻭﺍﳌﻜﺎﻥ ﻣﺒﲏ ﻋﻠﻰ ﺃﺻﻞ‪ ،‬ﻭﺫﻟﻚ‪ :‬ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻌﻞ ﺳﻜﲎ ﺍﻟﻘﺮﻯ‬
‫ﻳﻘﺘﻀﻲ ﻣﻦ ﻛﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺭﻗﺔ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻣﺎ ﻻ ﻳﻘﺘﻀﻴﻪ ﺳﻜﲎ ﺍﻟﺒﺎﺩﻳﺔ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺎﺩﻳﺔ ﺗﻮﺟﺐ ﻣﻦ ﺻﻼﺑﺔ ﺍﻟﺒﺪﻥ ﻭﺍﳋﻠﻖ‪ ،‬ﻭﻣﺘﺎﻧﺔ ﺍﻟﻜﻼﻡ ﻣﺎﻻ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﺮﻯ‪ ،‬ﻫﺬﺍ‬
‫ﻫﻮ ﺍﻷﺻﻞ‪.‬‬
‫)‪(1‬‬
‫ﻭﺇﻥ ﺟﺎﺯ ﲣﻠﻒ ﻫﺬﺍ ﺍﳌﻘﺘﻀﻰ ﳌﺎﻧﻊ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺒﺎﺩﻳﺔ ﺃﺣﻴﺎﻧﺎ ﺃﻧﻔﻊ ﻣﻦ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫‪NÍköŽs9Î) ûÓÇrqœR Zw%y`Í‘ žwÎ) š•Î=ö6s% `ÏB $uZù=y™ö‘r& !$tBur‬‬ ‫ﺟﻌﻞ ﺍﷲ ﺍﻟﺮﺳﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻯ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺮﺳﻞ ﳍﻢ ﺍﻟﻜﻤﺎﻝ ﰲ ﻋﺎﻣﺔ ﺍﻷﻣﻮﺭ‪ ،‬ﺣﱴ ﰲ ﺍﻟﻨﺴﺐ‪،‬‬ ‫)‪(2‬‬

‫‪{ 3 #“t•à)ø9$# È@÷dr& ô`ÏiB‬‬

‫‪ª!$# tAt“Rr& !$tB yŠr߉ãn (#qßJn=÷ètƒ žwr& â‘y‰ô_r&ur $]%$xÿÏRur #\•øÿà2 ‘‰x©r& Ü>#{•ôãF{$#‬‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫* )‪öNèdur š•tRqçRÉ‹ø«tFó¡o„ šúïÏ%©!$# ’n?tã ã@ŠÎ6¡¡9$# $yJ¯RÎ‬‬ ‫‪ (3) { 3 ¾Ï&Î!qß™u‘ 4’n?tã‬ﺫﻛﺮ ﻫﺬﺍ ﺑﻌﺪ ﻗﻮﻟﻪ‪} :‬‬
‫&‪šcrâ‘É‹tF÷ètƒ ÇÒÌÈ tbqßJn=ôètƒ Ÿw óOßgsù öNÍkÍ5qè=è% 4’n?tã ª!$# yìt7sÛur É#Ï9#uqy‚ø9$# yìtB (#qçRqä3tƒ br'Î/ (#qàÊu‘ 4 âä!$u‹ÏZøîr‬‬

‫)‪“uŽz•y™ur 4 öNà2Í‘$t6÷zr& ô`ÏB ª!$# $tRr'¬6tR ô‰s% öNà6s9 šÆÏB÷sœR `s9 (#râ‘É‹tG÷ès? žw @è% 4 öNÍköŽs9Î) óOçF÷èy_u‘ #sŒÎ) öNä3ö‹s9Î‬‬

‫‪ÇÒÍÈ tbqè=yJ÷ès? óOçFZä. $yJÎ/ Nä3ã¥Îm7t^ã‹sù Íoy‰»yg¤±9$#ur É=ø‹tóø9$# ÉOÎ=»tã 4’n<Î) šcr–Št•è? §NèO ¼ã&è!qß™u‘ur öNä3n=yJtã ª!$#‬‬

‫™‪óOßg1urù'tBur ( Ó§ô_Í‘ öNåk¨XÎ) ( öNåk÷]tã (#qàÊÌ•ôãr'sù ( öNåk÷]tã (#qàÊÌ•÷èçFÏ9 öNÍköŽs9Î) óOçFö6n=s)R$# #sŒÎ) öNà6s9 «!$$Î/ tbqàÿÎ=ósu‹y‬‬

‫†‪öNåk÷]tã (#öq|Êö•s? bÎ*sù ( öNåk÷]tã (#öq|Ê÷ŽtIÏ9 öNà6s9 tbqàÿÎ=øts‬‬ ‫_‪ÇÒÎÈ šcqç7Å¡õ3tƒ (#qçR$Ÿ2 $yJÎ/ Lä!#t“y_ ÞO¨Yygy‬‬

‫‪žwr& â‘y‰ô_r&ur $]%$xÿÏRur #\•øÿà2 ‘‰x©r& Ü>#{•ôãF{$#‬‬ ‫‪ÇÒÏÈ šúüÉ)Å¡»xÿø9$# ÏQöqs)ø9$# Ç`tã 4ÓyÌö•tƒ Ÿw ©!$# cÎ*sù‬‬

‫)‪ (1‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻭﻟﺬﻟﻚ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٠٩‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٩٧‬‬

‫‪٣٤٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪. (1) { ÇÒÐÈ ×LìÅ3ym íOŠÎ=tæ ª!$#ur 3 ¾Ï&Î!qß™u‘ 4’n?tã ª!$# tAt“Rr& !$tB yŠr߉ãn (#qßJn=÷ètƒ‬‬
‫)‪(2‬‬
‫ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺍﳉﻬﺎﺩ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‪،‬‬ ‫ﻓﻠﻤﺎ ﺫﻛﺮ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺄﺫﻧﻮﻩ ﰲ‬
‫‪$]%$xÿÏRur #\•øÿà2 ‘‰x©r& Ü>#{•ôãF{$#‬‬ ‫ﻭﺫﻣﻬﻢ ﻭﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫)‪(4‬‬
‫‪ (3) { 3 ¾Ï&Î!qß™u‘ 4’n?tã ª!$# tAt“Rr& !$tB yŠr߉ãn (#qßJn=÷ètƒ žwr& â‘y‰ô_r&ur‬ﻓﺈﻥ ﺍﳋﲑ ﻛﻠﻪ ‪ -‬ﺃﺻﻠﻪ ﻭﻓﺼﻠﻪ‬

‫‪(#qè?ré& tûïÏ%©!$#ur öNä3ZÏB (#qãZtB#uä tûïÏ%©!$# ª!$# Æìsùö•tƒ‬‬ ‫‪ -‬ﻣﻨﺤﺼﺮ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪ (5) { 4 ;M»y_u‘yŠ zOù=Ïèø9$#‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪. (6) { z`»yJƒM}$#ur zNù=Ïèø9$# (#qè?ré& tûïÏ%©!$# tA$s%ur } :‬‬
‫ﻭﺿﺪ ﺍﻹﳝﺎﻥ‪ :‬ﺇﻣﺎ ﺍﻟﻜﻔﺮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺃﻭ ﺍﻟﻨﻔﺎﻕ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻧﻘﻴﺾ ﺍﻟﻌﻠﻢ‪ :‬ﻋﺪﻣﻪ‪.‬‬
‫ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻷﻋﺮﺍﺏ‪ :‬ﺇ‪‬ﻢ )‪ (7‬ﺃﺷﺪ ﻛﻔﺮﺍ ﻭﻧﻔﺎﻗﺎ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺃﺣﺮﻯ ﻣﻨﻬﻢ ﺃﻥ‬
‫ﻻ ﻳﻌﻠﻤﻮﺍ ﺣﺪﻭﺩ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﳊﺪﻭﺩ‪ :‬ﻫﻲ ﺣﺪﻭﺩ ﺍﻷﲰﺎﺀ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻓﻴﻤﺎ ﺃﻧﺰﻝ )‪ (8‬ﺍﷲ‬
‫ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺣﺪﻭﺩ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪،‬‬
‫ﻭﺍﻟﺰﺍﱐ ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺸﺎﺭﺏ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﺣﱴ ﻳﻌﺮﻑ ﻣﻦ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺫﻟﻚ ﺍﻻﺳﻢ ﺍﻟﺸﺮﻋﻲ‬
‫ﳑﻦ ﻻ ﻳﺴﺘﺤﻘﻪ‪ ،‬ﻭﻣﺎ ﺗﺴﺘﺤﻘﻪ ﻣﺴﻤﻴﺎﺕ ﺗﻠﻚ ﺍﻷﲰﺎﺀ‪ :‬ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫ﻭﳍﺬﺍ‪ :‬ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻱ )‪ (9‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻣﻮﺳﻰ )‪ (10‬ﻋﻦ ﻭﻫﺐ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٩٧ -٩٣‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺳﺘﺄﺫﻧﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺘﺨﻠﻒ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٩٧‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻭﻓﻀﻠﻪ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١١‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥٦‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﺑﺄ‪‬ﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﻓﻴﻤﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺳﻔﻴﺎﻥ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪ ،‬ﻭﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪. (٢٧٨ / ٣‬‬
‫)‪ (10‬ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺃﺑﻮ ﻣﻮﺳﻰ ﻋﻦ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ‪ ،‬ﳎﻬﻮﻝ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﻭﻭﻫﻢ ﻣﻦ ﻗﺎﻝ ‪ :‬ﺇﻧﻪ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﺑﻦ ﻣﻮﺳﻰ " ‪ ،‬ﻭﻗﺎﻝ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪ " :‬ﺷﻴﺦ ﳝﺎﱐ ﺭﻭﻯ ﻋﻦ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺪﻳﺚ‬

‫‪٣٥٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻦ ﻣﻨﺒﻪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ‪ - r‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﻣﺮﺓ‪ :‬ﻭﻻ ﺃﻋﻠﻤﻪ ﺇﻻ‬
‫ﻋﻦ ﺍﻟﻨﱯ ‪ - r‬ﻗﺎﻝ‪ } :‬ﻣﻦ ﺳﻜﻦ ﺍﻟﺒﺎﺩﻳﺔ ﺟﻔﺎ‪ ،‬ﻭﻣﻦ ﺍﺗﺒﻊ ﺍﻟﺼﻴﺪ ﻏﻔﻞ‪ ،‬ﻭﻣﻦ ﺃﺗﻰ ﺍﻟﺴﻠﻄﺎﻥ‬

‫ﺍﻓﺘﱳ { )‪. (2) (1‬‬

‫)‪(4‬‬
‫ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﻨﺨﻌﻲ )‪ (3‬ﻋﻦ ﻋﺪﻱ ﺑﻦ ﺛﺎﺑﺖ‬
‫ﻋﻦ ﺷﻴﺦ ﻣﻦ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ - r‬ﲟﻌﻨﺎﻩ ‪ -‬ﻭﻗﺎﻝ } ﻭﻣﻦ ﻟﺰﻡ‬

‫ﺍﻟﺴﻠﻄﺎﻥ ﺍﻓﺘﱳ { )‪ ، (5‬ﻭﺯﺍﺩ } ﻭﻣﺎ ﺍﺯﺩﺍﺩ ﻋﺒﺪ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺩﻧﻮﺍ ﺇﻻ ﺍﺯﺩﺍﺩ ﻣﻦ ﺍﷲ ‪U‬‬
‫ﻭﳍﺬﺍ‪ :‬ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﳌﻦ ﻳﺴﺘﻐﻠﻈﻮﻧﻪ‪ :‬ﺇﻧﻚ ﻷﻋﺮﺍﰊ ﺟﺎﻑ‪ ،‬ﺇﻧﻚ ﳉﻠﻒ‬ ‫)‪(7) (6‬‬
‫ﺑﻌﺪﺍ {‬
‫ﺟﺎﻑ‪ ،‬ﻳﺸﲑﻭﻥ ﺇﱃ ﻏﻠﻆ ﻋﻘﻠﻪ ﻭﺧﻠﻘﻪ‪.‬‬

‫‪ " :‬ﻣﻦ ﺍﺗﺒﻊ ﺍﻟﺼﻴﺪ ﻏﻔﻞ " ‪ ،‬ﻭﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ‪ ،‬ﳎﻬﻮﻝ ‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪) ، (٤٧٩‬ﺕ ‪ ، (١٦٧‬ﻣﺎﺩﺓ )ﺍﻟﻜﲎ(؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٥٢ / ١٢‬ﺕ ‪ ، (١١٦١‬ﻣﺎﺩﺓ )ﺍﻟﻜﲎ( ‪.‬‬
‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (٢٢٥٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ )‪ ، (٤٣٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻴﺪ )‪ ، (٢٨٥٩‬ﺃﲪﺪ )‪. (٣٥٧/١‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ‪ ،‬ﺑﺎﺏ ﰲ ﺍﺗﺒﺎﻉ ﺍﻟﺼﻴﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٧٨ / ٣) ، (٢٨٥٩‬؛‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ )‪ ، (٦٩‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٢٥٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﺻﺤﻴﺢ ﻏﺮﻳﺐ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻱ " )‪(٥٢٤ / ٤‬؛ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ‪ ،‬ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺍﻟﺼﻴﺪ )‪ . (١٩٦ ، ١٩٥ / ٧‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٣٥٧٠ / ١‬ﻭﺫﻛﺮﻩ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﻗﺎﻝ ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ " )‪ ، (٦١٠ / ٢‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٨٧٥٣‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﻨﺨﻌﻲ ‪ ،‬ﺃﺑﻮ ﺍﳊﻜﻢ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﳜﻄﺊ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﺴﺎﺩﺳﺔ " ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﺻﺎﱀ ﺍﳊﺪﻳﺚ ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺑﻀﻊ‬
‫ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٦٥ / ١‬ﺕ ‪ (٢٦٥‬ﺡ؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٧١ / ٢‬ﺕ‬
‫‪. (٤٩٠‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺪﻱ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﻭﺛﻘﻪ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﺻﺪﻭﻕ ‪ ،‬ﻭﺍ‪‬ﻤﻪ ﺑﻌﻀﻬﻢ‬
‫ﺑﺎﻟﺘﺸﻴﻊ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ‪ :‬ﺷﻴﻌﻲ ﻣﻔﺮﻁ ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ ‪ :‬ﺛﻘﺔ ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﺸﻴﻊ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ . (١١٦‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٦٦ ، ١٦٥ / ٧‬ﺕ ‪ . (٣٢٩‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ‪ :‬ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﻛﺘﺎﺑﻪ ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ )‪/ ٢‬‬
‫‪ ، (٣٩٧‬ﲢﻘﻴﻖ ﺩ ‪ .‬ﺃﲪﺪ ﺳﻴﻒ ‪.‬‬
‫)‪ (5‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (٢٢٥٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ )‪ ، (٤٣٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻴﺪ )‪ ، (٢٨٥٩‬ﺃﲪﺪ )‪. (٣٥٧/١‬‬
‫)‪ (6‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻴﺪ )‪. (٢٨٥٩‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ ‪ ،‬ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺍﻟﺼﻴﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٧٨ / ٣) ، (٢٨٦٠‬‬

‫‪٣٥١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﳍﺎ ﺣﺎﺿﺮﺓ‬ ‫ﰒ ﻟﻔﻆ‪ ) :‬ﺍﻷﻋﺮﺍﺏ ( ﻫﻮ ﰲ ﺍﻷﺻﻞ‪ :‬ﺍﺳﻢ ﻟﺒﺎﺩﻳﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺃﻣﺔ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻭﺑﺎﺩﻳﺔ‬ ‫ﺑﺎﺩﻳﺔ ﺍﻟﺮﻭﻡ‪ :‬ﺍﻷﺭﻣﻦ ﻭﳓﻮﻫﻢ‬ ‫ﻭﺑﺎﺩﻳﺔ‪ ،‬ﻓﺒﺎﺩﻳﺔ ﺍﻟﻌﺮﺏ‪ :‬ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ‬
‫ﺍﻟﻔﺮﺱ‪ :‬ﺍﻷﻛﺮﺍﺩ ﻭﳓﻮﻫﻢ )‪ (4‬ﻭﺑﺎﺩﻳﺔ ﺍﻟﺘﺮﻙ )‪ (5‬ﺍﻟﺘﺘﺎﺭ‪.‬‬
‫ﻭﻫﺬﺍ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﻫﻮ ﺍﻷﺻﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻳﻘﻊ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻭﻧﻘﺼﺎﻥ‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺣﻜﻢ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﺳﻮﺍﺀ ﺩﺧﻠﻮﺍ ﰲ ﻟﻔﻆ‬ ‫ﺳﻜﺎﻥ ﺍﻟﺒﻮﺍﺩﻱ ﳍﻢ‬ ‫ﻭﺍﻟﺘﺤﻘﻴﻖ‪ :‬ﺃﻥ ﺳﺎﺋﺮ‬
‫ﺍﻷﻋﺮﺍﺏ ﺃﻭ ﱂ ﻳﺪﺧﻠﻮﺍ‪ ،‬ﻓﻬﺬﺍ ﺍﻷﺻﻞ ﻳﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺟﻨﺲ ﺍﳊﺎﺿﺮﺓ ﺃﻓﻀﻞ ﻣﻦ ﺟﻨﺲ‬
‫ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﺃﻋﻴﺎﻥ ﺍﻟﺒﺎﺩﻳﺔ ﺃﻓﻀﻞ ﻣﻦ ﺃﻛﺜﺮ ﺍﳊﺎﺿﺮﺓ‪ ،‬ﻣﺜﻼ‪.‬‬
‫ﻭﻳﻘﺘﻀﻲ‪ :‬ﺃﻥ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ )‪ (8‬ﺍﻟﺒﺎﺩﻳﺔ ﻋﻦ ﲨﻴﻊ ﺟﻨﺲ ﺍﳊﺎﺿﺮﺓ ‪ -‬ﺃﻋﲏ ﰲ ﺯﻣﻦ ﺍﻟﺴﻠﻒ‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ‪ -‬ﻓﻬﻮ ﻧﺎﻗﺺ ﻋﻦ ﻓﻀﻞ ﺍﳊﺎﺿﺮﺓ‪ ،‬ﺃﻭ ﻣﻜﺮﻭﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﻭﻗﻊ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﻓﻴﻤﺎ ﻟﻴﺲ ﻣﻦ ﻓﻌﻞ ﺍﳊﺎﺿﺮﺓ ﺍﳌﻬﺎﺟﺮﻳﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺇﻣﺎ ﻣﻜﺮﻭﻫﺎ‪ ،‬ﺃﻭ‬
‫ﻣﻔﻀﻴﺎ ﺇﱃ ﻣﻜﺮﻭﻩ )‪ (9‬ﻭﻫﻜﺬﺍ ﺍﻟﻌﺮﺏ )‪ (10‬ﻭﺍﻟﻌﺠﻢ‪.‬‬

‫)‪ (1‬ﺃﻣﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﻭﻳﻘﺎﻝ ﺇﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (3‬ﻭﳓﻮﻫﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (4‬ﻭﳓﻮﻫﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﺑﺎﺩﻳﺔ ﺍﻟﺘﺮﻛﻤﺎﻥ ﺍﻟﺘﺮﻙ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻭﺑﺎﺩﻳﺔ ﺍﻟﺘﺮﻙ ﻭﺍﻟﺘﺮﻛﻤﺎﻥ ‪.‬‬
‫)‪ (6‬ﺳﺎﺋﺮ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ( ‪ :‬ﱂ ‪ .‬ﻭﻟﻴﺲ ﳍﺎ ﻣﻌﲎ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﻜﺮﻭﻩ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻐﻴﲑ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ‪) :‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ( ‪ ،‬ﺑﺪﻝ )ﻭﻫﻜﺬﺍ( ‪.‬‬

‫‪٣٥٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺘﻔﺎﺿﻞ ﺑﲔ ﺟﻨﺲ ﺍﻟﻌﺮﺏ ﻭﺟﻨﺲ ﺍﻟﻌﺠﻢ‬

‫ﻓﺈﻥ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ :‬ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺟﻨﺲ ﺍﻟﻌﺮﺏ ﺃﻓﻀﻞ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﺠﻢ‪،‬‬
‫ﻋﱪﺍﻧﻴﻬﻢ )‪ (1‬ﻭﺳﺮﻳﺎﻧﻴﻬﻢ )‪ (2‬ﺭﻭﻣﻴﻬﻢ ﻭﻓﺮﺳﻴﻬﻢ )‪ (3‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﺃﻥ ﻗﺮﻳﺸﺎ ﺃﻓﻀﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺃﻥ ﺑﲏ ﻫﺎﺷﻢ‪ :‬ﺃﻓﻀﻞ ﻗﺮﻳﺶ‪ ،‬ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻓﻀﻞ ﺑﲏ‬
‫ﻫﺎﺷﻢ‪ .‬ﻓﻬﻮ‪ :‬ﺃﻓﻀﻞ ﺍﳋﻠﻖ ﻧﻔﺴﺎ‪ ،‬ﻭﺃﻓﻀﻠﻬﻢ ﻧﺴﺒﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﻓﻀﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﰒ ﻗﺮﻳﺶ‪ ،‬ﰒ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﺮﺩ ﻛﻮﻥ ﺍﻟﻨﱯ ‪ r‬ﻣﻨﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ‬
‫)‪(4‬‬
‫ﻟﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻧﻪ ﺃﻓﻀﻞ ﻧﻔﺴﺎ‬ ‫ﻣﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﺑﻞ ﻫﻢ ﰲ ﺃﻧﻔﺴﻬﻢ ﺃﻓﻀﻞ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺜﺒﺖ‬
‫ﻭﻧﺴﺒﺎ‪ ،‬ﻭﺇﻻ ﻟﺰﻡ ﺍﻟﺪﻭﺭ‪.‬‬
‫ﻭﳍﺬﺍ ﺫﻛﺮ ﺃﺑﻮ ﳏﻤﺪ ﺣﺮﺏ ﺑﻦ ﺇﲰﺎﻋﻴﻞ )‪ (5‬ﺍﻟﻜﺮﻣﺎﱐ‪ ،‬ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﰲ ﻭﺻﻔﻪ‬
‫ﻟﻠﺴﻨﺔ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ‪ " :‬ﻫﺬﺍ ﻣﺬﻫﺐ ﺃﺋﻤﺔ ﺍﻟﻌﻠﻢ ﻭﺃﺻﺤﺎﺏ ﺍﻷﺛﺮ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﳌﻌﺮﻭﻓﲔ ‪‬ﺎ‪،‬‬
‫ﺍﳌﻘﺘﺪﻯ ‪‬ﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺩﺭﻛﺖ ﻣﻦ ﺃﺩﺭﻛﺖ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﳊﺠﺎﺯ ﻭﺍﻟﺸﺎﻡ ﻭﻏﲑﻫﻢ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻤﻦ ﺧﺎﻟﻒ ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﺃﻭ ﻃﻌﻦ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻋﺎﺏ ﻗﺎﺋﻠﻬﺎ ‪ -‬ﻓﻬﻮ ﻣﺒﺘﺪﻉ‬
‫ﺧﺎﺭﺝ )‪ (6‬ﻣﻦ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺯﺍﺋﻞ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺳﺒﻴﻞ ﺍﳊﻖ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﲪﺪ‪ ،‬ﻭﺇﺳﺤﺎﻕ‬
‫)‪(1‬‬ ‫)‪(7‬‬
‫ﻭﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻭﻏﲑﻫﻢ ﳑﻦ‬ ‫ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﳊﻤﻴﺪﻱ‬ ‫ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳐﻠﺪ‬

‫)‪ (1‬ﺍﻟﻌﱪﺍﻧﻴﻮﻥ ‪ :‬ﺍﺳﻢ ﻳﻄﻠﻖ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻭﺍﻟﻌﱪﺍﻧﻴﺔ ﻟﻐﺘﻬﻢ ‪ ،‬ﻭﻳﻘﺎﻝ ﳌﻦ ﺗﻜﻠﻢ ﺍﻟﻌﱪﺍﻧﻴﺔ ‪ :‬ﻋﱪﺍﱐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ‬
‫ﺍﶈﻴﻂ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ ‪ ،‬ﻓﺼﻞ ﺍﻟﻌﲔ )‪(٨٦ / ٢‬؛ ﻭﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٧٨ / ٤‬‬
‫)‪ (2‬ﺍﻟﺴﺮﻳﺎﻥ ‪ ،‬ﻫﻢ ‪ :‬ﺍﳌﺴﻴﺤﻴﻮﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ‪ ،‬ﻭﺍﻟﺴﺮﻳﺎﻧﻴﺔ ‪ :‬ﻟﻐﺔ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﳌﺘﻔﺮﻋﺔ ﻋﻦ ﺍﻵﺭﺍﻣﻴﺔ ‪ ،‬ﺍﻟﱵ‬
‫ﻫﻲ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ؛ ﻛﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﱪﺍﻧﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻨﺠﺪ ﰲ ﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ‪ ،‬ﺣﺮﻑ ﺍﻷﻟﻒ )ﺍﻵﺭﺍﻣﻴﺔ( ) ﺹ‬
‫‪ ، (١٢‬ﻭﺣﺮﻑ ﺍﻟﺴﲔ )ﺍﻟﺴﺮﻳﺎﻥ( )ﺹ ‪ ، (٢٥٣‬ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻳﺘﻜﻠﻤﻮﻥ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﻭﻣﻬﻢ ﻭﻓﺮﺳﻬﻢ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺛﺒﺖ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﺧﻠﻒ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭ )ﺏ( ‪ :‬ﻋﻦ ﺍﳉﻤﺎﻋﺔ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬

‫‪٣٥٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺟﺎﻟﺴﻨﺎ‪ ،‬ﻭﺃﺧﺬﻧﺎ ﻋﻨﻬﻢ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻗﻮﳍﻢ ﺃﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﻭﻧﻴﺔ "‪ ،‬ﻭﺳﺎﻕ ﻛﻼﻣﺎ‬
‫ﻃﻮﻳﻼ‪ ....‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪ " :‬ﻭﻧﻌﺮﻑ ﻟﻠﻌﺮﺏ ﺣﻘﻬﺎ ﻭﻓﻀﻠﻬﺎ ﻭﺳﺎﺑﻘﺘﻬﺎ ﻭﳓﺒﻬﻢ؛ ﳊﺪﻳﺚ ﺭﺳﻮﻝ‬
‫ﻭﻻ ﻧﻘﻮﻝ ﺑﻘﻮﻝ ﺍﻟﺸﻌﻮﺑﻴﺔ )‪ (3‬ﻭﺃﺭﺍﺫﻝ‬ ‫)‪(2‬‬
‫ﺍﷲ ‪ } r‬ﺣﺐ ﺍﻟﻌﺮﺏ ﺇﳝﺎﻥ ﻭﺑﻐﻀﻬﻢ ﻧﻔﺎﻕ {‬
‫ﺍﳌﻮﺍﱄ ﺍﻟﺬﻳﻦ ﻻ ﳛﺒﻮﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻻ ﻳﻘﺮﻭﻥ ﺑﻔﻀﻠﻬﻢ‪ ،‬ﻓﺈﻥ ﻗﻮﳍﻢ ﺑﺪﻋﺔ ﻭﺧﻼﻑ "‪.‬‬
‫ﻭﻳﺮﻭﻯ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻦ ﺃﲪﺪ ﻧﻔﺴﻪ )‪ (4‬ﰲ ﺭﺳﺎﻟﺔ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻹﺻﻄﺨﺮﻱ )‪ (5‬ﻋﻨﻪ‬
‫‪ -‬ﺇﻥ ﺻﺤﺖ ‪ -‬ﻭﻫﻮ ﻗﻮﻟﻪ‪ ،‬ﻭﻗﻮﻝ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﺫﻫﺒﺖ ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﱃ )‪ (6‬ﺃﻥ ﻻ ﻓﻀﻞ ﳉﻨﺲ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺟﻨﺲ ﺍﻟﻌﺠﻢ‪ .‬ﻭﻫﺆﻻﺀ‬
‫ﻳﺴﻤﻮﻥ ﺍﻟﺸﻌﻮﺑﻴﺔ‪ ،‬ﻻﻧﺘﺼﺎﺭﻫﻢ ﻟﻠﺸﻌﻮﺏ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻣﻐﺎﻳﺮﺓ ﻟﻠﻘﺒﺎﺋﻞ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﺍﻟﻘﺒﺎﺋﻞ‪:‬‬
‫ﻟﻠﻌﺮﺏ‪ ،‬ﻭﺍﻟﺸﻌﻮﺏ‪ :‬ﻟﻠﻌﺠﻢ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺪ ﻳﻔﻀﻞ ﺑﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺠﻢ ﻋﻠﻰ ﺍﻟﻌﺮﺏ‪.‬‬

‫)‪ (1‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻘﺮﺷﻲ ﺍﳊﻤﻴﺪﻱ ﺍﳌﻜﻲ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺛﻘﺔ ﺣﺎﻓﻆ ﻓﻘﻴﻪ ‪ ،‬ﺃﺟﻞ ﺃﺻﺤﺎﺏ‬
‫ﺍﺑﻦ ﻋﻴﻴﻨﺔ ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪ " :‬ﻛﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﺇﺫﺍ ﻭﺟﺪ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺍﳊﻤﻴﺪﻱ ‪ ،‬ﻻ ﻳﻌﺪﻭﻩ ﺇﱃ ﻏﲑﻩ " ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ .‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢١٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤١٥ / ١‬ﺕ ‪ (٣٠٥‬ﻉ ‪.‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻋﻦ ﺃﻧﺲ ‪ ،‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪" :‬‬
‫ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ " ﻭﺗﻌﻘﺒﻪ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺘﻠﺨﻴﺺ ‪ ،‬ﻓﻘﺎﻝ ﻋﻦ ﺑﻌﺾ ﺭﺟﺎﻝ ﺍﳊﺪﻳﺚ ‪ " :‬ﺍﳍﻴﺜﻢ‬
‫ﻣﺘﺮﻭﻙ ‪ ،‬ﻭﻣﻌﻘﻞ ﺿﻌﻴﻒ " ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ﻣﻊ ﺍﻟﺘﻠﺨﻴﺺ )‪ . (٨٧ / ٤‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ ،‬ﻭﻗﺎﻝ‬
‫‪ " :‬ﺣﺪﻳﺚ ﺿﻌﻴﻒ " ‪ ،‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٥٦٧ / ١‬ﺭﻗﻢ )‪ . (٣٦٦٤‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ )ﺹ ‪، (٢٣‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٣١‬‬
‫)‪ (3‬ﺍﻟﺸﻌﻮﺑﻴﺔ ‪ :‬ﲨﻊ ﺷﻌﻮﰊ‪ -‬ﺑﺎﻟﻀﻢ ‪ -‬ﻭﻫﻮ ‪ :‬ﻣﻦ ﳛﺘﻘﺮ ﺃﻣﺮ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﻳﻨﻜﺮ ﻓﻀﻠﻬﻢ ‪ ،‬ﻭﲰﻮﺍ ‪ :‬ﺷﻌﻮﺑﻴﺔ؛ ﻷ‪‬ﻢ‬
‫ﻳﻨﺘﺼﺮﻭﻥ ﻟﻠﺸﻌﻮﺏ ﺍﻷﺧﺮﻯ ﻏﲑ ﺍﻟﻌﺮﺏ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺸﲔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪. (٩٠ / ١‬‬
‫)‪ (4‬ﲡﺪ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻄﻮﻟﺔ ﰲ ﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ (٣٦ -٢٤ / ١‬ﰲ ﺗﺮﲨﺔ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻹﺻﻄﺨﺮﻱ‬
‫ﺑﺮﻭﺍﻳﺘﻪ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪.‬‬
‫)‪ (5‬ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ﺗﺴﻤﻴﻪ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﻹﺻﻄﺨﺮﻱ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻹﺻﻄﺨﺮﻱ ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٢٤ / ١‬ﺕ ‪(٩‬؛ ﻭﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻻﺑﻦ ﺍﳉﻮﺯﻱ )ﺹ ‪ ، (١٢٥‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛﻲ‬
‫‪.‬‬
‫)‪ (6‬ﺇﱃ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫‪٣٥٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﻐﺎﻟﺐ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﺼﺪﺭ ﺇﻻ ﻋﻦ ﻧﻮﻉ ﻧﻔﺎﻕ‪ :‬ﺇﻣﺎ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﺇﻣﺎ ﰲ‬
‫ﺍﻟﻌﻤﻞ ﺍﳌﻨﺒﻌﺚ ﻋﻦ ﻫﻮﻯ ﺍﻟﻨﻔﺲ‪ ،‬ﻣﻊ ﺷﺒﻬﺎﺕ ﺍﻗﺘﻀﺖ ﺫﻟﻚ‪ ،‬ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﻣﻊ ﺃﻥ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻻ ﻳﻜﺎﺩ ﳜﻠﻮ‬ ‫)‪(1‬‬
‫} ﺣﺐ ﺍﻟﻌﺮﺏ ﺇﳝﺎﻥ ﻭﺑﻐﻀﻬﻢ ﻧﻔﺎﻕ {‬
‫ﻋﻦ ﻫﻮﻯ )‪ (2‬ﻟﻠﻨﻔﺲ‪ ،‬ﻭﻧﺼﻴﺐ ﻟﻠﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﻫﺬﺍ ﳏﺮﻡ ﰲ ﲨﻴﻊ ﺍﳌﺴﺎﺋﻞ‪.‬‬
‫ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺃﻣﺮ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻻﻋﺘﺼﺎﻡ ﲝﺒﻞ ﺍﷲ ﲨﻴﻌﺎ‪ ،‬ﻭ‪‬ﺎﻫﻢ ﻋﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ‪،‬‬
‫ﺑﺈﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ‬ ‫)‪(3‬‬
‫ﻭﺃﻣﺮﻫﻢ‬
‫ﻭﺗﻌﺎﻃﻔﻬﻢ‪ ،‬ﻛﻤﺜﻞ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﳊﻤﻰ‬
‫ﻭﺍﻟﺴﻬﺮ { )‪. (5) (4‬‬

‫ﻭﻗﺎﻝ ‪ } r‬ﻻ ﺗﻘﺎﻃﻌﻮﺍ ﻭﻻ ﺗﺪﺍﺑﺮﻭﺍ ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ‪ ،‬ﻭﻻ ﲢﺎﺳﺪﻭﺍ ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ‬

‫ﺇﺧﻮﺍﻧﺎ‪ ،‬ﻛﻤﺎ ﺃﻣﺮﻛﻢ ﺍﷲ { )‪ (7) (6‬ﻭﻫﺬﺍﻥ ﺣﺪﻳﺜﺎﻥ ﺻﺤﻴﺤﺎﻥ‪.‬‬

‫ﻭﰲ ﺍﻟﺒﺎﺏ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﺎ ﻻ ﳛﺼﻰ‪.‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻓﻀﻞ ﺟﻨﺲ ﺍﻟﻌﺮﺏ‪ ،‬ﰒ ﺟﻨﺲ ﻗﺮﻳﺶ‪ ،‬ﰒ ﺟﻨﺲ ﺑﲏ ﻫﺎﺷﻢ‪ :‬ﻣﺎ ﺭﻭﺍﻩ‬

‫)‪ (1‬ﻣﺮ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ﻗﺒﻞ ﻗﻠﻴﻞ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﻨﻔﺲ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ‪ :‬ﺑﺼﻼﺡ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ، (٥٦٦٥‬ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ )‪ ، (٢٥٨٦‬ﺃﲪﺪ )‪. (٢٧٠/٤‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﺭﲪﺔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒﻬﺎﺋﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٦٠١١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪،‬‬
‫)‪(٤٣٨ / ١٠‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪- ١٩٩٩ / ٤) ، (٢٥٨٦‬‬
‫‪. (٢٠٠٠‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻨﻜﺎﺡ )‪ ، (٤٨٤٩‬ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ )‪ ، (٢٥٦٣‬ﺃﲪﺪ )‪. (٣٩٤/٢‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺘﺤﺎﺳﺪ ﻭﺍﻟﺘﺪﺍﺑﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٦٠٦٥‬ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪(٤٨١ / ١٠) ،‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٥٦٣‬ﺑﺎﺏ ﲢﺮﱘ‬
‫ﺍﻟﻈﻦ ﻭﺍﻟﺘﺠﺴﺲ ‪ . .‬ﺇﱁ ‪. (١٩٨٦ -١٩٨٥ / ٤) ،‬‬

‫‪٣٥٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ‬
‫ﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ t ،‬ﻗﺎﻝ‪ ،‬ﻗﻠﺖ } ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﻗﺮﻳﺸﺎ‬ ‫)‪(3‬‬
‫ﺍﳊﺎﺭﺙ‬
‫ﺟﻠﺴﻮﺍ ﻓﺘﺬﺍﻛﺮﻭﺍ ﺃﺣﺴﺎ‪‬ﻢ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻣﺜﻠﻚ ﻛﻤﺜﻞ ﳔﻠﺔ ﰲ ﻛﺒﻮﺓ )‪ (4‬ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻨﱯ ‪ " r‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ ﻓﺠﻌﻠﲏ ﻣﻦ ﺧﲑ ﻓﺮﻗﻬﻢ‪ ،‬ﰒ ﺧﲑ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ ﺧﲑ‬
‫ﻗﺒﻴﻠﺔ‪ ،‬ﰒ ﺧﲑ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ ﺧﲑ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﻓﺄﻧﺎ ﺧﲑﻫﻢ ﻧﻔﺴﺎ‪ ،‬ﻭﺧﲑﻫﻢ ﺑﻴﺘﺎ { )‪ (5‬ﻗﺎﻝ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﻫﻮ ﺍﺑﻦ ﻧﻮﻓﻞ " )‪. (6‬‬
‫ﺍﻟﻜﱮ ﺑﺎﻟﻜﺴﺮ ﻭﺍﻟﻘﺼﺮ‪ ،‬ﻭﺍﻟﻜﺒﺔ‪ :‬ﺍﻟﻜﻨﺎﺳﺔ )‪ . (7‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ " :‬ﺍﻟﻜﺒﻮﺓ " ﻭﻫﻲ ﻣﺜﻞ‪:‬‬
‫ﺍﻟﻜﺒﺔ )‪. (8‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﺃﻥ ﺍﻟﻨﺨﻠﺔ ﻃﻴﺒﺔ ﰲ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻠﻬﺎ ﻟﻴﺲ ﺑﺬﺍﻙ )‪ (9‬ﻓﺄﺧﱪ ‪ r‬ﺃﻧﻪ ﺧﲑ‬
‫ﺍﻟﻨﺎﺱ ﻧﻔﺴﺎ ﻭﻧﺴﺒﺎ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﺍﻷﲪﺴﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﺒﺠﻠﻲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﺮﺍﺑﻌﺔ " ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪ ١٤٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٦٨ / ١‬ﺕ ‪ (٥٠٣‬ﺃ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ ﺍﻟﻘﺮﺷﻲ ﺍﳍﺎﴰﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺷﻴﻌﻲ ‪ ،‬ﺿﻌﻔﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ‬
‫ﻭﺃﺑﻮ ﺣﺎﰎ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٣٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪-٣٢٩ / ١١‬‬
‫‪) ، (٣٣١‬ﺕ ‪ (٦٣٠‬ﻱ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻧﻮﻓﻞ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ‪ ،‬ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻓﻘﻬﺎﺋﻬﻢ‬
‫‪ ،‬ﻭﻟﺪ ﰲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﻃﺒﻘﺎﺗﻪ ﺃﻧﻪ ﺗﻔﻞ ﰲ ﻓﻴﻪ ‪ ،‬ﻭﻭﻻﻩ ﺃﻫﻞ‬
‫ﺍﻟﺒﺼﺮﺓ ﻋﻠﻴﻬﻢ ﺃﻳﺎﻡ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ‪ ،‬ﰒ ﺧﺮﺝ ﺇﱃ ﻋﻤﺎﻥ ﻭﻣﺎﺕ ‪‬ﺎ ﺳﻨﺔ )‪ ٨٤‬ﻫـ( ‪ ، .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٥‬‬
‫‪) ، (١٨١ -١٨٠‬ﺕ ‪ (٣١٠‬ﻉ؛ ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪. (٢٧ -٢٤ / ٥‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪( ٣٦٠٧‬‬
‫‪. (٥٨٤ / ٥) ،‬‬
‫)‪ (5‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (6‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪. (٥٨٤ / ٥‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﻟﺘﺮﺍﺏ ﺍﻟﺬﻱ ﻳﻜﻨﺲ ﻣﻦ ﺍﻟﺒﻴﺖ ‪ .‬ﻭﺃﻇﻨﻪ ﺗﻔﺴﲑﺍ ﻣﻦ ﺃﺣﺪ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻜﺎﻑ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪. (٣٨٤ / ٤‬‬
‫)‪ (9‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺑﺰﺍﻙ ‪.‬‬

‫‪٣٥٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻱ‬
‫ﺍﳊﺎﺭﺙ‪ ،‬ﻋﻦ ﺍﳌﻄﻠﺐ ﺑﻦ ﺃﰊ ﻭﺩﺍﻋﺔ )‪ (2‬ﻗﺎﻝ‪ } :‬ﺟﺎﺀ ﺍﻟﻌﺒﺎﺱ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻜﺄﻧﻪ ﲰﻊ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﻨﱯ ‪ r‬ﻋﻠﻰ ﺍﳌﻨﱪ ﻓﻘﺎﻝ‪ " :‬ﻣﻦ ﺃﻧﺎ ؟ " ﻗﺎﻟﻮﺍ‪ :‬ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ‪. (3) r‬‬
‫ﻗﺎﻝ‪ " :‬ﺃﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ "‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ‬
‫ﺧﲑﻫﻢ‪ ،‬ﰒ ﺟﻌﻠﻬﻢ ﻓﺮﻗﺘﲔ ﻓﺠﻌﻠﲏ ﰲ ﺧﲑﻫﻢ ﻓﺮﻗﺔ‪ ،‬ﰒ ﺟﻌﻠﻬﻢ ﻗﺒﺎﺋﻞ ﻓﺠﻌﻠﲏ ﰲ ﺧﲑﻫﻢ ﻗﺒﻴﻠﺔ‪،‬‬
‫ﰒ ﺟﻌﻠﻬﻢ ﺑﻴﻮﺗﺎ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ ﺧﲑﻫﻢ ﺑﻴﺘﺎ ﻭﺧﲑﻫﻢ ﻧﻔﺴﺎ { )‪ (4‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﻫﺬﺍ )‪ (5‬ﺣﺪﻳﺚ‬

‫ﺣﺴﻦ " )‪ (6‬ﻛﺬﺍ ﻭﺟﺪﺗﻪ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺻﻮﺍﺑﻪ‪ } :‬ﻓﺄﻧﺎ ﺧﲑﻫﻢ ﺑﻴﺘﺎ ﻭﺧﲑﻫﻢ ﻧﻔﺴﺎ { )‪. (8) (7‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺍﳌﺴﻨﺪ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ‪،‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻧﻮﻓﻞ‪ ،‬ﻋﻦ ﺍﳌﻄﻠﺐ ﺑﻦ ﺃﰊ ﻭﺩﺍﻋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻌﺒﺎﺱ ‪t‬‬
‫} ﺑﻠﻐﻪ ‪ r‬ﺑﻌﺾ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺼﻌﺪ ﺍﳌﻨﱪ ﻓﻘﺎﻝ‪ " :‬ﻣﻦ ﺃﻧﺎ ؟ " ﻗﺎﻟﻮﺍ‪ :‬ﺃﻧﺖ ﺭﺳﻮﻝ‬
‫ﺍﷲ ؟ ﻗﺎﻝ‪ " :‬ﺃﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ ﻓﺠﻌﻠﲏ ﰲ ﺧﲑ‬
‫)‪(9‬‬
‫ﻭﺟﻌﻠﻬﻢ ﻓﺮﻗﺘﲔ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ ﺧﲑ ﻓﺮﻗﺔ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ ﺧﲑ ﻗﺒﻴﻠﺔ‪،‬‬ ‫ﺧﻠﻘﻬﻢ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺳﻔﻴﺎﻥ ﻛﻤﺎ ﺃﺷﺮﺕ ﺳﺎﺑﻘﺎ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﳌﻄﻠﺐ ﺑﻦ ﺃﰊ ﻭﺩﺍﻋﺔ ‪ ،‬ﺍﳊﺎﺭﺙ ﺑﻦ ﺻﺒﲑﺓ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺴﻬﻤﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ ‪ ،‬ﺃﺳﻠﻢ ﻳﻮﻡ‬
‫ﺍﻟﻔﺘﺢ ‪ ،‬ﻭﻧﺰﻝ ﺍﳌﺪﻳﻨﺔ ﻭﺗﻮﰲ ‪‬ﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٥٤ / ٢‬ﺕ ‪ (١١٧٨‬ﻡ؛ ﻭﺍﻹﺻﺎﺑﺔ )‪(٤٢٥ / ٣‬‬
‫‪) ،‬ﺕ ‪ (٨٠٢٨‬ﻡ ‪.‬‬
‫)‪ (3‬ﻭﺳﻠﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (4‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪٥) ، (٣٦٠٨‬‬
‫‪ (٥٨٤ /‬ﺑﻠﻔﻆ ﻣﻘﺎﺭﺏ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ " ‪.‬‬
‫)‪ (5‬ﻫﺬﺍ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪. (٥٨٤ / ٥‬‬
‫)‪ (7‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٦٠٧‬ﺃﲪﺪ )‪. (٢١٠/١‬‬
‫)‪ (8‬ﻭﻛﺬﺍ ﰲ ﻧﺴﺨﺔ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ ﺃﻳﻀﺎ ‪ ،‬ﲢﻘﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﻩ ‪ ،‬ﻭﻣﺎ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺑﺄﻧﻪ ﺍﻟﺼﻮﺍﺏ ‪ ،‬ﺇﳕﺎ ﻫﻮ‬
‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﺭﻗﻢ )‪. (٥٨٤ / ٣) ، (٣٦٠٧‬‬
‫)‪ (9‬ﰲ )ﻁ( ‪ :‬ﰲ ﺧﲑ ﺧﻠﻘﻪ ‪.‬‬

‫‪٣٥٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺟﻌﻠﻬﻢ ﺑﻴﻮﺗﺎ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ ﺧﲑﻫﻢ ﺑﻴﺘﺎ‪ ،‬ﻓﺄﻧﺎ ﺧﲑﻛﻢ ﺑﻴﺘﺎ‪ ،‬ﻭﺧﲑﻛﻢ ﻧﻔﺴﺎ { )‪. (1‬‬
‫)‪(2‬‬
‫ﺇﻻ ﻛﺎﻥ ﻫﻮ ﰲ ﺧﲑ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﺟﺎﺀ‬ ‫ﺃﺧﱪ ‪ r‬ﺃﻧﻪ ﻣﺎ ﺍﻧﻘﺴﻢ ﺍﳋﻠﻖ ﻓﺮﻳﻘﲔ‬
‫ﺣﺪﻳﺚ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﺧﻠﻖ ﺍﳋﻠﻖ ﻓﺠﻌﻠﲏ ﰲ ﺧﲑﻫﻢ‪ ،‬ﰒ ﺧﲑﻫﻢ ﻓﺮﻗﺘﲔ ﻓﺠﻌﻠﲏ ﰲ‬

‫ﺧﲑ ﻓﺮﻗﺔ { )‪ (3‬ﳛﺘﻤﻞ ﺷﻴﺌﲔ‪:‬‬

‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﳋﻠﻖ ﻫﻢ ﺍﻟﺜﻘﻼﻥ‪ ،‬ﺃﻭ ﻫﻢ ﲨﻴﻊ ﻣﺎ ﺧﻠﻖ ﰲ ﺍﻷﺭﺽ ﻭﺑﻨﻮ ﺁﺩﻡ ﺧﲑﻫﻢ‪ ،‬ﻭﺇﻥ‬
‫ﻗﻴﻞ ﺑﻌﻤﻮﻡ ﺍﳋﻠﻖ ﺣﱴ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﳌﻼﺋﻜﺔ؛ ﻛﺎﻥ ﻓﻴﻪ ﺗﻔﻀﻴﻞ ﺟﻨﺲ ﺑﲏ ﺁﺩﻡ ﻋﻠﻰ ﺟﻨﺲ‬
‫ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻟﻪ ﻭﺟﻪ ﺻﺤﻴﺢ )‪. (4‬‬
‫ﰒ ﺟﻌﻞ ﺑﲏ ﺁﺩﻡ ﻓﺮﻗﺘﲔ‪ ،‬ﻭﺍﻟﻔﺮﻗﺘﺎﻥ‪ :‬ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ .‬ﰒ ﺟﻌﻞ ﺍﻟﻌﺮﺏ ﻗﺒﺎﺋﻞ‪ ،‬ﻓﻜﺎﻧﺖ‬
‫ﻗﺮﻳﺶ ﺃﻓﻀﻞ ﻗﺒﺎﺋﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﰒ ﺟﻌﻞ ﻗﺮﻳﺸﺎ ﺑﻴﻮﺗﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﺑﻨﻮ ﻫﺎﺷﻢ ﺃﻓﻀﻞ ﺍﻟﺒﻴﻮﺕ‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺃﻭ ﰲ‬ ‫ﺑﲏ ﺁﺩﻡ‪ ،‬ﻓﻜﺎﻥ ﰲ ﺧﲑﻫﻢ‪ ،‬ﺃﻱ ﰲ ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﺎﳋﻠﻖ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﰒ ﺟﻌﻞ ﺑﲏ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺮﻗﺘﲔ‪ :‬ﺑﲏ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﺑﲏ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﻭ ﺟﻌﻞ ﺍﻟﻌﺮﺏ ﻋﺪﻧﺎﻥ‬
‫ﻭﻗﺤﻄﺎﻥ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ ﺑﲏ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺃﻭ ﺑﲏ ﻋﺪﻧﺎﻥ‪.‬‬
‫ﰒ ﺟﻌﻞ ﺑﲏ ﺇﲰﺎﻋﻴﻞ ‪ -‬ﺃﻭ ﺑﲏ ﻋﺪﻧﺎﻥ ‪ -‬ﻗﺒﺎﺋﻞ‪ ،‬ﻓﺠﻌﻠﲏ ﰲ ﺧﲑﻫﻢ ﻗﺒﻴﻠﺔ‪ :‬ﻭﻫﻢ ﻗﺮﻳﺶ‪.‬‬

‫)‪ (1‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ (٢١٠ / ١‬ﰲ ﻣﺴﻨﺪ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﻟﻪ ﺷﺎﻫﺪ ﻋﻨﺪ ﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ )‪. (٨٦ / ٤‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻓﺮﻗﺘﲔ ‪.‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٦٠٨‬ﺃﲪﺪ )‪. (٢١٠/١‬‬
‫)‪ (4‬ﻟﻠﻤﺆﻟﻒ ﲝﺚ ﻣﺴﺘﻔﻴﺾ ﻭﻣﻔﺼﻞ ﰲ ﻣﺴﺄﻟﺔ " ﺍﻟﺘﻔﻀﻴﻞ ﺑﲔ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ " ﻭﺧﻼﺻﺘﻪ ‪ :‬ﺃﻥ ﺣﻘﻴﻘﺔ ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﺣﻘﻴﻘﺔ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺻﺎﳊﻲ ﺍﻟﺒﺸﺮ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪. (٣٩٢ -٣٥٠ / ٤‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﳋﻠﻖ ﺑﲏ ﺁﺩﻡ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪.‬‬

‫‪٣٥٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﺻﺮﻳﺢ ﺑﺘﻔﻀﻴﻞ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻏﲑﻫﻢ )‪. (1‬‬
‫ﻭﻗﺪ ﺑﲔ ‪ r‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻔﻀﻴﻞ ﻳﻮﺟﺐ ﺍﶈﺒﺔ ﻟﺒﲏ ﻫﺎﺷﻢ‪ ،‬ﰒ ﻟﻘﺮﻳﺶ‪ ،‬ﰒ ﻟﻠﻌﺮﺏ‪.‬‬
‫ﻓﺮﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻋﻮﺍﻧﺔ )‪ (2‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ ‪ -‬ﺃﻳﻀﺎ ‪ (3) -‬ﻋﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﺣﺪﺛﲏ )‪ (4‬ﺍﳌﻄﻠﺐ ﺑﻦ ﺃﰊ )‪ (5‬ﺭﺑﻴﻌﺔ )‪ (6‬ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ } :‬ﺃﻥ‬
‫ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﺩﺧﻞ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻐﻀﺒﺎ‪ ،‬ﻭﺃﻧﺎ ﻋﻨﺪﻩ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻣﺎ‬
‫ﺃﻏﻀﺒﻚ ؟ " ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻣﺎ ﻟﻨﺎ ﻭﻟﻘﺮﻳﺶ‪ :‬ﺇﺫﺍ ﺗﻼﻗﻮﺍ ﺑﻴﻨﻬﻢ ﺗﻼﻗﻮﺍ ﺑﻮﺟﻮﻩ ﻣﺒﺸﺮﺓ‪،‬‬
‫ﻭﺇﺫﺍ ﻟﻘﻮﻧﺎ ﻟﻘﻮﻧﺎ ﺑﻐﲑ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻐﻀﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺣﱴ ﺍﲪﺮ ﻭﺟﻬﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﻭﺍﻟﺬﻱ‬
‫ﻧﻔﺴﻲ ﺑﻴﺪﻩ‪ ،‬ﻻ ﻳﺪﺧﻞ ﻗﻠﺐ ﺭﺟﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﺣﱴ ﳛﺒﻜﻢ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ‪ -‬ﰒ ﻗﺎﻝ ‪ :-‬ﺃﻳﻬﺎ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻦ ﺁﺫﻯ ﻋﻤﻲ ﻓﻘﺪ ﺁﺫﺍﱐ‪ ،‬ﻓﺈﳕﺎ ﻋﻢ ﺍﻟﺮﺟﻞ ﺻﻨﻮ )‪ (7‬ﺃﺑﻴﻪ { )‪ (8‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﻫﺬﺍ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " )‪. (9‬‬

‫)‪ (1‬ﻗﺪ ﻓﺼﻞ ﺍﳌﺆﻟﻒ ﺍﻟﻘﻮﻝ ﰲ ﺗﻔﻀﻴﻞ ﺍﻟﻌﺮﺏ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ ، (٣٣٢ ، ٣٣١ / ١٥‬ﻭ )‪ ، (٣٠ / ١٩‬ﻭ )‪٢٧‬‬
‫‪ ، (٤٧٢ /‬ﻭﰲ ﺟﺎﻣﻊ ﺍﻟﺮﺳﺎﺋﻞ ‪ ،‬ﺍ‪‬ﻤﻮﻋﺔ ﺍﻷﻭﱃ ‪ ،‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ ‪) ،‬ﺹ ‪. (٢٨٦‬‬
‫)‪ (2‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﺰﻳﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﺃﻳﻀﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﻁ( ‪ :‬ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﻟﻪ ﻭﺟﻪ ﻣﻦ ﺍﻟﺼﺤﺔ ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﺃﻥ ﺍﲰﻪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﺃﻧﻪ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻛﻤﺎ ﺳﻴﺄﰐ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺍﺑﻦ ﺭﺑﻴﻌﺔ ‪ ،‬ﺣﻴﺚ ﺃﺳﻘﻂ )ﺃﰊ( ‪.‬‬
‫)‪ (6‬ﻫﻮ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﻟﻌﻞ ﺍﻷﻭﻝ ﺃﺭﺟﺢ ‪ ،‬ﺍﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ‬
‫ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺻﺤﺎﰊ ‪ ،‬ﻗﻴﻞ ‪ :‬ﻛﺎﻥ ﻏﻼﻣﺎ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺑﻞ ﻛﺎﻥ‬
‫ﺭﺟﻼ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺳﻜﻦ ﺍﳌﺪﻳﻨﺔ ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﺸﺎﻡ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﻭﻧﺰﻝ‬
‫ﺩﻣﺸﻖ ‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ )‪ ٦١‬ﻫـ( ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻣﻌﺎﻭﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٤٣٠ / ٢‬ﺕ ‪ ( ٥٢٥٤‬ﻉ؛‬
‫ﻭﺍﻟﺘﻘﺮﻳﺐ )‪) ، (٥١٧ / ١‬ﺕ ‪ ، (١٢٩١‬ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ، (٣٣٢ -٣٣١ / ٣‬ﻭ )‪. (٣٧٤ ، ٣٧٣ / ٤‬‬
‫)‪ (7‬ﺍﻟﺼﻨﻮ ‪ :‬ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻷﺥ ﺍﻟﺸﻘﻴﻖ ﻭﻋﻠﻰ ﺍﺑﻦ ﺍﻟﻌﻢ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪ :‬ﺷﻘﻴﻘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺼﺎﺩ‬
‫‪ ،‬ﺑﺎﺏ ﺍﻟﻮﺍﻭ )‪. (٣٥٤ / ٤‬‬
‫)‪ (8‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٦٥٢ / ٥) ، (٣٧٥٨‬‬
‫)‪ (9‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬

‫‪٣٥٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻣﺜﻞ ﻫﺬﺍ ﻣﻦ ﺣﺪﻳﺚ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ ﻋﻦ ﻳﺰﻳﺪ )‪. (1‬‬
‫ﻫﺬﺍ ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺟﺮﻳﺮ )‪ (2‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ‪،‬‬
‫ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﺭﺑﻴﻌﺔ ﻗﺎﻝ‪ } :‬ﺩﺧﻞ ﺍﻟﻌﺒﺎﺱ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ‬ ‫)‪(3‬‬
‫ﻋﻦ‬
‫ﺍﷲ‪ :‬ﺇﻧﺎ ﻟﻨﺨﺮﺝ ﻓﻨﺮﻯ ﻗﺮﻳﺸﺎ ﺗﺘﺤﺪﺙ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻭﻧﺎ ﺳﻜﺘﻮﺍ‪ ،‬ﻓﻐﻀﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺩﺭ ﻋﺮﻕ‬
‫ﺑﲔ ﻋﻴﻨﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﻭﺍﷲ ﻻ ﻳﺪﺧﻞ ﻗﻠﺐ ﺍﻣﺮﺉ ﺇﳝﺎﻥ ﺣﱴ ﳛﺒﻜﻢ ﷲ ﻭﻟﻘﺮﺍﺑﱵ { )‪. (5) (4‬‬
‫ﻓﻘﺪ ﻛﺎﻥ ﻋﻨﺪ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﻫﺬﺍﻥ ﺍﳊﺪﻳﺜﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﰲ ﻓﻀﻞ ﺍﻟﻘﺒﻴﻞ ﺍﻟﺬﻱ ﻣﻨﻪ ﺍﻟﻨﱯ ‪ r‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﰲ ﳏﺒﺘﻬﻢ‪ ،‬ﻭﻛﻼﳘﺎ ﺭﻭﺍﻩ ﻋﻨﻪ‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ‪.‬‬
‫ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﻛﻮﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﻳﺮﻭﻱ ﺍﻷﻭﻝ‪ :‬ﺗﺎﺭﺓ ﻋﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﺗﺎﺭﺓ ﻋﻦ‬
‫ﺍﳌﻄﻠﺐ ﺑﻦ ﺃﰊ ﻭﺩﺍﻋﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻋﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﺭﺑﻴﻌﺔ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻄﻠﺐ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻗﺪ ﻳﻈﻦ ﺃﻥ ﻫﺬﺍ ﺍﺿﻄﺮﺍﺏ ﰲ ﺍﻷﲰﺎﺀ ﻣﻦ ﺟﻬﺔ ﻳﺰﻳﺪ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﻟﻜﻼﻡ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﳊﺠﺔ ﻗﺎﺋﻤﺔ ﺑﺎﳊﺪﻳﺚ ﻋﻠﻰ ﻛﻞ ﺗﻘﺪﻳﺮ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﻟﻪ ﺷﻮﺍﻫﺪ‬
‫ﺗﺆﻳﺪ ﻣﻌﻨﺎﻩ‪.‬‬
‫ﻭﻣﺜﻠﻪ ﺃﻳﻀﺎ ﰲ ﺍﳌﺴﺄﻟﺔ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻋﻦ‬
‫)‪(2‬‬ ‫)‪(1‬‬ ‫)‪(6‬‬
‫ﺑﻦ ﺍﻷﺳﻘﻊ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ‪:‬‬ ‫ﻋﻦ ﻭﺍﺛﻠﺔ‬ ‫ﻋﻤﺎﺭ‬ ‫ﺷﺪﺍﺩ ﺑﻦ ﺃﰊ‬

‫)‪ (1‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٢٠٧ / ١‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﻗﺮﻁ ﺍﻟﻀﱯ ﺍﻟﻜﻮﰲ ‪ ،‬ﻧﺰﻳﻞ ﺍﻟﺮﻱ ﻭﻗﺎﺿﻴﻬﺎ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﺻﺤﻴﺢ‬
‫ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻗﻴﻞ ‪ :‬ﻛﺎﻥ ﰲ ﺁﺧﺮ ﻋﻤﺮﻩ ﻳﻬﻢ ﻣﻦ ﺣﻔﻈﻪ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٨٨‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﺮﻩ )‪ (٧١‬ﺳﻨﺔ ‪،‬‬
‫ﺭﻭﻯ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٢٧ / ١‬ﺕ ‪ (٥٦‬ﺝ؛ ﻭﺧﻼﺻﺔ‬
‫ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪. (٦١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻓﻌﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺭﺙ ﻟﻴﺲ ﺍﺑﻨﺎ ﻟﻌﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﺇﳕﺎ ﺭﻭﻯ ﻋﻨﻪ ‪.‬‬
‫)‪ (4‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٧٥٨‬ﺃﲪﺪ )‪. (١٦٥/٤‬‬
‫)‪ (5‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ، (٢٠٨ ، ٢٠٧ / ١‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ﻷﻥ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ ﳐﺘﻠﻒ ﻓﻴﻪ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﺑﻦ ﺃﰊ ﻋﻤﺎﺭ ‪.‬‬

‫‪٣٦٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫} ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﻛﻨﺎﻧﺔ ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﺍﺻﻄﻔﻰ ﻗﺮﻳﺸﺎ ﻣﻦ ﻛﻨﺎﻧﺔ‪ ،‬ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﻗﺮﻳﺶ‬

‫)‪(7‬‬
‫ﺍﳌﻐﲑﺓ‬ ‫)‪(6‬‬
‫ﻭﺃﺑﻮ‬ ‫)‪(5‬‬
‫ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﺍﻟﻮﻟﻴﺪ‬ ‫)‪(4) (3‬‬
‫ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻭﺍﺻﻄﻔﺎﱐ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ {‬
‫ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ )‪. (8‬‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻭﻟﻔﻈﻪ‪:‬‬ ‫ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ‬ ‫ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ‬
‫} ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﻣﻦ ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ‪ :‬ﺑﲏ‬

‫ﻛﻨﺎﻧﺔ { )‪ (1) ... (11‬ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " )‪. (2‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺷﺪﺍﺩ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺃﺑﻮ ﻋﻤﺎﺭ ‪ ،‬ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﻣﻮﱃ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ‪ ،‬ﻭﺛﻘﻪ ﺍﻟﻌﺠﻠﻲ ﻭﺃﺑﻮ ﺣﺎﰎ‬
‫ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ‪ ،‬ﻭﻫﻮ ﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣١٧ / ٤‬ﺕ ‪ (٥٤٣‬ﺵ؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٤٧ / ١‬ﺕ ‪ (٣٠‬ﺵ‬
‫‪.‬‬
‫)‪ (2‬ﰲ )ﺃ( ﻗﺎﻝ ‪ :‬ﻭﺍﺑﻠﺔ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﻭﺍﺛﻠﺔ ‪.‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ )‪ ، (٢٢٧٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٦٠٥‬ﺃﲪﺪ )‪. (١٠٧/٤‬‬
‫)‪ (4‬ﻗﻮﻟﻪ ‪ " :‬ﻭﺍﺻﻄﻔﺎﱐ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ " ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻧﺴﺐ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٤) ، (٢٢٧٦‬‬
‫‪. (١٧٨٢‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻟﻜﻨﻪ ﻛﺜﲑ ﺍﻟﺘﺪﻟﻴﺲ‬
‫ﻭﺍﻟﺘﺴﻮﻳﺔ " ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ‪ ،‬ﺭﻭﻯ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٩٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٣٦ / ٢‬ﺕ ‪ (٨٩‬ﻭ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻮﻟﻴﺪ ﺃﺑﻮ ﺍﳌﻐﲑﺓ ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﺮﻣﺬﻱ )‪(٥٨٣ / ٥‬؛ ﻭﺍﳌﺴﻨﺪ )‪/ ٤‬‬
‫‪. (١٠٧‬‬
‫)‪ (8‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰊ ﻋﻤﺮﻭ ‪ ،‬ﳛﻤﺪ ‪ ،‬ﺍﻟﺸﺎﻣﻲ ‪ ،‬ﺍﻷﻭﺯﺍﻋﻲ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ‪ ،‬ﺍﶈﺪﺙ ﺍﳊﺎﻓﻆ‬
‫ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٨٨‬ﻫـ( ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ " ﻭﻛﺎﻥ ﺛﻘﺔ ﻣﺄﻣﻮﻧﺎ ﺻﺪﻭﻗﺎ ﻓﺎﺿﻼ ﺧﲑﺍ ‪ ،‬ﻛﺜﲑ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻔﻘﻪ ‪ ،‬ﺣﺠﺔ " ‪ ،‬ﺳﻜﻦ ﺑﲑﻭﺕ ﻭﻣﺎﺕ ‪‬ﺎ ﺳﻨﺔ )‪ ١٥٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪/ ٧‬‬
‫‪(٤٨٨‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٢ -٢٣٨ / ٦‬ﺕ ‪. (٤٨٤‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻣﺼﻌﺐ ﺑﻦ ﺻﺪﻗﺔ ﺍﻟﻘﺮﻗﺴﺎﺋﻲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ‪ ،‬ﻛﺜﲑ ﺍﻟﻐﻠﻂ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪ ٢٠٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٠٨ / ٢‬ﺕ ‪ (٧٠٩‬ﻡ ‪.‬‬
‫)‪ (10‬ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (11‬ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ )‪ ، (٢٢٧٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٦٠٥‬ﺃﲪﺪ )‪. (١٠٧/٤‬‬

‫‪٣٦١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺇﲰﺎﻋﻴﻞ ﻭﺫﺭﻳﺘﻪ ﺻﻔﻮﺓ ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﻴﻘﺘﻀﻲ ﺃ‪‬ﻢ ﺃﻓﻀﻞ ﻣﻦ ﻭﻟﺪ‬
‫ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻭﻟﺪ ﺇﺳﺤﺎﻕ ﺍﻟﺬﻳﻦ ﻫﻢ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻓﻀﻞ ﺍﻟﻌﺠﻢ؛ ﳌﺎ ﻓﻴﻬﻢ ﻣﻦ ﺍﻟﻨﺒﻮﺓ‬
‫ﻭﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻤﱴ ﺛﺒﺖ ﺍﻟﻔﻀﻞ ﻋﻠﻰ ﻫﺆﻻﺀ‪ ،‬ﻓﻌﻠﻰ ﻏﲑﻫﻢ ﺑﻄﺮﻳﻖ ﺍﻷﻭﱃ‪ ،‬ﻭﻫﺬﺍ ﺟﻴﺪ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻘﺎﻝ‪ :‬ﺍﳊﺪﻳﺚ ﻳﻘﺘﻀﻲ‪ :‬ﺃﻥ )‪ (3‬ﺇﲰﺎﻋﻴﻞ ﻫﻮ ﺍﳌﺼﻄﻔﻰ ﻣﻦ ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺃﻥ ﺑﲏ ﻛﻨﺎﻧﺔ ﻫﻢ‬
‫ﺍﳌﺼﻄﻔﻮﻥ ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻘﺘﻀﻲ ﺃﻥ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ ﺃﻳﻀﺎ ﻣﺼﻄﻔﻮﻥ ﻋﻠﻰ‬
‫ﻏﲑﻫﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺃﺑﻮﻫﻢ ﻣﺼﻄﻔﻰ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻣﺼﻄﻔﻰ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬
‫ﻓﻴﻘﺎﻝ‪ :‬ﻟﻮ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﻣﻘﺼﻮﺩﺍ ﰲ ﺍﳊﺪﻳﺚ؛ ﱂ ﻳﻜﻦ ﻟﺬﻛﺮ ﺍﺻﻄﻔﺎﺀ ﺇﲰﺎﻋﻴﻞ ﻓﺎﺋﺪﺓ ﺇﺫﺍ‬
‫ﱂ ﻳﺪﻝ ﻋﻠﻰ ﺍﺻﻄﻔﺎﺀ )‪ (5‬ﺫﺭﻳﺘﻪ‪ ،‬ﺇﺫ ﻳﻜﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ )‪ (6‬ﻻ ﻓﺮﻕ‬ ‫)‪(4‬‬
‫ﻛﺎﻥ ﺍﺻﻄﻔﺎﺅﻩ‬
‫ﺑﲔ ﺫﻛﺮ ﺇﲰﺎﻋﻴﻞ ﻭﺫﻛﺮ ﺇﺳﺤﺎﻕ‪.‬‬
‫ﰒ ﻫﺬﺍ ‪ -‬ﻣﻨﻀﻤﺎ ﺇﱃ ﺑﻘﻴﺔ ﺍﻷﺣﺎﺩﻳﺚ ‪ -‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﻌﲎ ﰲ ﲨﻴﻌﻬﺎ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻓﻀﻞ ﻗﺮﻳﺶ‪ ،‬ﰒ ﰲ ﻓﻀﻞ ﺑﲏ ﻫﺎﺷﻢ ﻓﻴﻬﺎ ﻛﺜﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ‬
‫ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﻫﻲ ﺗﺪﻝ ﺃﻳﻀﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﺫ ﻧﺴﺒﺔ ﻗﺮﻳﺶ ﺇﱃ ﺍﻟﻌﺮﺏ ﻛﻨﺴﺒﺔ ﺍﻟﻌﺮﺏ ﺇﱃ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻤﺎ ﺳﻨﻮﻣﺊ ﺇﱃ ﺑﻌﻀﻪ )‪. (7‬‬
‫ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﺺ ﺍﻟﻌﺮﺏ ﻭﻟﺴﺎ‪‬ﻢ ﺑﺄﺣﻜﺎﻡ ﲤﻴﺰﻭﺍ ‪‬ﺎ‪ ،‬ﰒ ﺧﺺ ﻗﺮﻳﺸﺎ ﻋﻠﻰ ﺳﺎﺋﺮ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﲟﺎ ﺟﻌﻞ ﻓﻴﻬﻢ ﻣﻦ ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳋﺼﺎﺋﺺ‪.‬‬
‫ﰒ ﺧﺺ ﺑﲏ ﻫﺎﺷﻢ ﺑﺘﺤﺮﱘ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﺳﺘﺤﻘﺎﻕ ﻗﺴﻂ ﻣﻦ ﺍﻟﻔﻲﺀ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٥) ، (٣٦٠٥‬‬
‫‪(٥٨٣‬؛ ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪ (١٠٧ / ٤‬ﰲ ﻣﺴﻨﺪ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ‪.‬‬
‫)‪ (2‬ﻛﻠﻤﺔ ﺣﺴﻦ ﻣﻦ ﺍﻟﻨﺴﺨﺔ )ﺝ( ﻓﻘﻂ ‪ ،‬ﺣﻴﺚ ﺳﻘﻄﺖ ﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ .‬ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺝ( ‪) :‬ﺣﺪﻳﺚ‬
‫ﺣﺴﻦ ﺻﺤﻴﺢ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪. (٥٨٣ / ٥‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ‪) :‬ﺃﻥ( ‪ ،‬ﺇﱃ ﻗﻮﻟﻪ ‪) :‬ﺃﻳﻀﺎ ﻣﺼﻄﻔﻮﻥ( ‪ ،‬ﻣﻜﺮﺭ ﰲ )ﺃ( ‪ ،‬ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ ‪.‬‬
‫)‪ (4‬ﺍﺻﻄﻔﺎﺅﻩ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺻﻄﻔﺎﺋﻪ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﺣﱴ )ﺹ ‪. (٤٦١‬‬

‫‪٣٦٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳋﺼﺎﺋﺺ‪ ،‬ﻓﺄﻋﻄﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻛﻞ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻔﻀﻞ )‪ (1‬ﲝﺴﺒﻬﺎ‪ ،‬ﻭﺍﷲ ﻋﻠﻴـﻢ ﺣﻜﻴـﻢ‬

‫‪ã@yèøgs† ß]ø‹ym ãNn=ôãr& ª!$#‬‬ ‫} ‪ (3) { 4 Ĩ$¨Z9$# šÆÏBur Wxߙ①Ïpx6Í´¯»n=yJø9$# šÆÏB(2) ’Å"sÜóÁtƒ ª!$#‬ﻭ }‬

‫‘‪. (5) " (4) { 3 ¼çmtGs9$y™Í‬‬

‫‪ô‰s)s9‬‬ ‫ﻭﰲ ﻗﻮﻟﻪ‪} :‬‬ ‫)‪(6‬‬

‫({‬ ‫‪y7ÏBöqs)Ï9ur y7©9 Ö•ø.Ï%s! ¼çm¯RÎ)ur‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﺎﺱ ﰲ ﻗﻮﻟﻪ‪} :‬‬

‫`‪ (7) { öNà6Å¡àÿRr& ô`ÏiB Ñ^qß™u‘ öNà2uä!%y‬ﺃﺷﻴﺎﺀ ﻟﻴﺲ )‪ (8‬ﻫﺬﺍ ﻣﻮﺿﻌﻬﺎ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻘﺒﺎﺋﻞ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ( ‪ :‬ﺑﺪﺃ ﻣﻦ ﻗﻮﻟﻪ ‪ " :‬ﻳﺼﻄﻔﻲ " ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧٥‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺭﺳﺎﻻﺗﻪ ‪ ،‬ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ﻏﲑ ﺣﻔﺺ ﻭﺍﺑﻦ ﻛﺜﲑ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ﳌﻜﻲ ﺑﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ ‪) ،‬ﺹ ‪. (٣٣٣‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢٤‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٤‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢٨‬‬
‫)‪ (8‬ﻟﻴﺲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٣٦٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻐﺾ ﺍﻟﻌﺮﺏ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻣﺎ ﺭﻭﻳﻨﺎﻩ ﻣﻦ ﻃﺮﻕ ﻣﻌﺮﻭﻓﺔ ﺇﱃ ﳏﻤﺪ ﺑﻦ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺬﻛﺮ ﰲ ﻫﺬﺍ‬ ‫ﻭﻣﻦ‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻋﻮﺍﻧﺔ‬ ‫ﺍﻟﺴﻬﻤﻲ‬ ‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻜﺮ‬ ‫ﺍﻟﺼﻐﺎﱐ‬ ‫ﺇﺳﺤﺎﻕ‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺫﻛﻮﺍﻥ )‪ - (8‬ﺧﺎﻝ ﻭﻟﺪ )‪ (9‬ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ‪ (10) -‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﻋﻦ ﺍﺑﻦ‬
‫ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ } :‬ﺇﻧﺎ ﻟﻘﻌﻮﺩ ﺑﻔﻨﺎﺀ ﺍﻟﻨﱯ ‪ r‬ﺇﺫ ﻣﺮﺕ ﺑﻨﺎ )‪ (11‬ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ‬
‫ﺍﻟﻘﻮﻡ‪ :‬ﻫﺬﻩ ﺍﺑﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ . r‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ‪ :‬ﻣﺜﻞ ﳏﻤﺪ ﰲ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻣﺜﻞ ﺍﻟﺮﳛﺎﻧﺔ‬
‫)‪(12‬‬
‫ﺍﻟﻨﱯ ‪ r‬ﻓﺠﺎﺀ ﺍﻟﻨﱯ ‪ r‬ﻳﻌﺮﻑ ﰲ ﻭﺟﻬﻪ‬ ‫ﰲ ﻭﺳﻂ ﺍﻟﻨﱳ‪ ،‬ﻓﺎﻧﻄﻠﻘﺖ ﺍﳌﺮﺃﺓ ﻓﺄﺧﱪﺕ‬
‫ﺍﻟﻐﻀﺐ ﻓﻘﺎﻝ‪ " :‬ﻣﺎ ﺑﺎﻝ ﺃﻗﻮﺍﻝ ﺗﺒﻠﻐﲏ ﻋﻦ ﺃﻗﻮﺍﻡ‪ ،‬ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﺳﺒﻌﺎ ﻓﺎﺧﺘﺎﺭ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻛﺮﺭ ﻫﺬﺍ ﺍﻟﺴﻄﺮ ﻣﻦ ﻗﻮﻟﻪ ‪) :‬ﻭﻣﻦ( ‪ ،‬ﺇﱃ )ﻣﻌﺮﻭﻓﺔ( ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﺬﺍ ﺍﳌﻌﲎ ‪ ،‬ﺃﻱ ﺑﺰﻳﺎﺩﺓ ‪ :‬ﺍﳌﻌﲎ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺼﻨﻌﺎﱐ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﻐﺎﱐ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﻧﺰﻝ ﺑﻐﺪﺍﺩ ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﳊﻔﺎﻅ ﺍﻟﺮﺣﺎﻟﲔ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺛﺒﺎﺕ‬
‫ﺍﳌﺘﻘﻨﲔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺍﻷﺭﺑﻌﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٨٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٦ ، ٣٥ / ٩‬ﺕ ‪(٤٧‬‬
‫‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺍﺑﻦ ﺃﰊ ﺑﻜﺮ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻜﺮ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺴﻬﻤﻲ ﺍﻟﺒﺎﻫﻠﻲ ‪ ،‬ﺃﺑﻮ ﻭﻫﺐ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺣﺎﻓﻆ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫‪ ،‬ﺭﻭﻯ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ٢٠٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٠٤ / ١‬ﺕ ‪. (٢١٠‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻋﻮﺍﻧﺔ ﺍﻟﻜﻠﱯ ‪ ،‬ﻗﺎﻝ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪ " :‬ﻳﺰﻳﺪ ﺑﻦ ﻋﻮﺍﻧﺔ ﺍﻟﻜﻠﱯ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺫﻛﻮﺍﻥ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻘﻴﻠﻲ‬
‫‪ :‬ﻻ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻪ " ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﺳﻜﺖ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪، (٢٩٢ / ٦‬‬
‫)ﺕ ‪(١٠٤٢‬؛ ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، ( ٢٨٣ / ٩‬ﺕ ‪. (١١٩٦‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺫﻛﻮﺍﻥ ﺍﻷﺯﺩﻱ ﺍﳉﻬﻀﻤﻲ ‪ -‬ﻣﻮﻻﻫﻢ ‪ -‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑـ ‪ :‬ﺧﺎﻝ ﻭﻟﺪ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ‪ ،‬ﻗﺎﻝ‬
‫ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺿﻌﻴﻒ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٦٠ / ٢‬ﻥ ‪ (٢٠٣‬ﻡ ‪.‬‬
‫)‪ (9‬ﻭﻟﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺧﺎﻝ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (10‬ﰲ )ﻁ( ‪ :‬ﺍﺑﻦ ﻳﺰﻳﺪ ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ ،‬ﻭﻫﻮ ‪ :‬ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺩﺭﻫﻢ ﺍﻷﺯﺩﻱ ﺍﳉﻬﻀﻤﻲ ‪ ،‬ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ ‪،‬‬
‫ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻓﻘﻴﻪ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪ ١٧٩‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٨١‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٩٧ / ١‬ﺕ ‪ (٥٤١‬ﺡ ‪.‬‬
‫)‪ (11‬ﰲ )ﻁ( ‪ :‬ﺇﺫ ﻣﺮﺕ ﺑﻪ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ ﻁ( ‪ :‬ﻓﺄﺧﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬

‫‪٣٦٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﺃﺳﻜﻨﻬﺎ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﰒ ﺧﻠﻖ ﺍﳋﻠﻖ‪ ،‬ﻓﺎﺧﺘﺎﺭ ﻣﻦ ﺍﳋﻠﻖ ﺑﲏ ﺁﺩﻡ‪،‬‬ ‫ﺍﻟﻌﻠﻰ‬
‫ﻭﺍﺧﺘﺎﺭ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻀﺮ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻣﻦ ﻣﻀﺮ ﻗﺮﻳﺸﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻣﻦ‬
‫ﻗﺮﻳﺶ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻭﺍﺧﺘﺎﺭﱐ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻓﺄﻧﺎ ﻣﻦ ﺧﻴﺎﺭ ﺇﱃ ﺧﻴﺎﺭ‪ ،‬ﻓﻤﻦ ﺃﺣﺐ ﺍﻟﻌﺮﺏ‪،‬‬
‫ﻓﺒﺤﱯ ﺃﺣﺒﻬﻢ‪ ،‬ﻭﻣﻦ ﺃﺑﻐﺾ ﺍﻟﻌﺮﺏ ﻓﺒﺒﻐﻀﻲ ﺃﺑﻐﻀﻬﻢ { )‪. (2‬‬
‫)‪(4‬‬
‫ﻭﺃﻳﻀﺎ ﰲ ﺍﳌﺴﺄﻟﺔ )‪ (3‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﺪﺭ ﺷﺠﺎﻉ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‬
‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6) (5‬‬
‫ﻋﻦ ﺳﻠﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ‬ ‫ﻋﻦ ﺃﺑﻴﻪ‬ ‫ﻋﻦ ﻗﺎﺑﻮﺱ ﺑﻦ ﺃﰊ ﻇﺒﻴﺎﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻳﺎ ﺳﻠﻤﺎﻥ ﻻ ﺗﺒﻐﻀﲏ ﻓﺘﻔﺎﺭﻕ ﺩﻳﻨﻚ " ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﻴﻒ‬

‫ﺃﺑﻐﻀﻚ ﻭﺑﻚ ﻫﺪﺍﱐ ﺍﷲ ؟ ﻗﺎﻝ‪ " :‬ﺗﺒﻐﺾ ﺍﻟﻌﺮﺏ ﻓﺘﺒﻐﻀﲏ { )‪. (9‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻌﻠﻴﺎ ‪.‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺫﻛﺮ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺒﺎﺋﻞ ‪ ، (٧٤ ، ٧٣ / ٤) ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﻓﻴﻪ ﳏﻤﺪ ﺑﻦ ﺫﻛﻮﺍﻥ ‪ ،‬ﺿﻌﻴﻒ ‪ ،‬ﻟﻜﻦ ﺍﳊﺪﻳﺚ ﻳﻘﻮﻯ ﲟﺠﻤﻮﻉ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﺍﳌﺴﻠﻤﺔ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺷﺠﺎﻉ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻗﻴﺲ ﺍﻟﺴﻜﻮﱐ ‪ ،‬ﺃﺑﻮ ﺑﺪﺭ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ‬
‫‪ " :‬ﺻﺪﻭﻕ ‪ ،‬ﻭﺭﻉ ‪ ،‬ﻟﻪ ﺃﻭﻫﺎﻡ " ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﻟﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٠٤‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٤٧ / ١‬ﺕ ‪ (٢٤‬ﺵ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻃﺒﻴﺎﻥ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٠٥ / ٧‬ﺕ ‪. (٥٥٣‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻗﺎﺑﻮﺱ ﺑﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ﺍﳉﻨﱯ ﺍﻟﻜﻮﰲ ‪ ،‬ﺿﻌﻔﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﺳﻌﺪ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ ﻋﻨﻪ ‪ " :‬ﻟﻴﺲ ﺑﺬﺍﻙ ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺍﻟﻨﺎﺱ " ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ " :‬ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻭﻻ‬
‫ﳛﺘﺞ ﺑﻪ " ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﻣﻌﲔ ﻣﺮﺓ ﻭﻭﺛﻘﻪ ﺃﺧﺮﻯ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻓﻴﻪ ﻟﲔ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺴﺎﺩﺳﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٣٣٧ / ٧‬ﺕ ‪ (٤٣٨٥‬ﻕ؛ ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﻛﺘﺎﺑﻪ ﺍﻟﺘﺎﺭﻳﺦ )‪(٤٧٩ / ٢‬‬
‫‪ ،‬ﺣﺮﻑ ﺍﻟﻘﺎﻑ ‪ ،‬ﲢﻘﻴﻖ ﺩ ‪ .‬ﺃﲪﺪ ﻧﻮﺭ ﺳﻴﻒ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺣﺼﲔ ﺑﻦ ﺟﻨﺪﺏ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻭﺣﺶ ﺑﻦ ﻣﺎﻟﻚ ﺍﳉﻨﱯ ‪ ،‬ﺃﺑﻮ ﻇﺒﻴﺎﻥ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ‬
‫ﻭﺍﻟﻌﺠﻠﻲ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٩٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(٣٨٠ ، ٣٧٩ / ٢‬‬
‫‪) ،‬ﺕ ‪ (٦٥٤‬ﺡ ‪.‬‬
‫)‪ (8‬ﱄ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (9‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪. (٣٩٢٧‬‬

‫‪٣٦٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ )‪ (1‬ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﺪﺭ ﺷﺠﺎﻉ‬
‫ﺑﻦ ﺍﻟﻮﻟﻴﺪ )‪. (2‬‬
‫ﻓﻘﺪ ﺟﻌﻞ ﺍﻟﻨﱯ ‪ r‬ﺑﻐﺾ ﺍﻟﻌﺮﺏ ﺳﺒﺒﺎ ﻟﻔﺮﺍﻕ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺟﻌﻞ ﺑﻐﻀﻬﻢ ﻣﻘﺘﻀﻴﺎ ﻟﺒﻐﻀﻪ‪.‬‬
‫)‪(3‬‬
‫ﺍﻟﻔﺮﺱ ﺫﻭ ﺍﻟﻔﻀﺎﺋﻞ‬ ‫ﻭﻳﺸﺒﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﱯ ‪ r‬ﺧﺎﻃﺐ ‪‬ﺬﺍ ﺳﻠﻤﺎﻥ ‪ -‬ﻭﻫﻮ ﺳﺎﺑﻖ‬
‫)‪(4‬‬
‫ﺍﳌﺄﺛﻮﺭﺓ ‪ -‬ﺗﻨﺒﻴﻬﺎ ﻟﻐﲑﻩ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﻔﺮﺱ؛ ﳌﺎ ﻋﻠﻤﻪ ﺍﷲ ﻣﻦ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺪ ﻳﺪﻋﻮ ﺑﻌﺾ‬
‫ﺍﻟﻨﻔﻮﺱ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ‪ r‬ﳌﺎ ﻗﺎﻝ‪ } :‬ﻳﺎ ﻓﺎﻃﻤﺔ )‪ (5‬ﺑﻨﺖ ﳏﻤﺪ‪ ،‬ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ‪ ،‬ﻳﺎ ﻋﺒﺎﺱ‬
‫ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ‪ ،‬ﻳﺎ ﺻﻔﻴﺔ )‪ (6‬ﻋﻤﺔ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ‬
‫ﺍﷲ ﺷﻴﺌﺎ‪ ،‬ﺳﻠﻮﱐ ﻣﻦ ﻣﺎﱄ ﻣﺎ ﺷﺌﺘﻢ { )‪ (7‬ﻛﺎﻥ ﰲ ﻫﺬﺍ ﺗﻨﺒﻴﻪ ﳌﻦ ﺍﻧﺘﺴﺐ ﳍﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺃﻥ ﻻ‬

‫)‪ (1‬ﻛﺬﺍ ﰲ )ﺃ( ‪ .‬ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ :‬ﻻ ﻳﻌﺮﻑ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ﻛﻤﺎ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﰲ ﻓﻀﻞ ﺍﻟﻌﺮﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٧٢٣ / ٥) ، (٣٩٢٧‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ ،‬ﻛﺘﺎﺏ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻓﻀﻞ ﻛﺎﻓﺔ ﺍﻟﻌﺮﺏ )‪ ، (٨٩ / ٤‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬
‫ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ " ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺘﻠﺨﻴﺺ ‪ " :‬ﻗﻠﺖ ‪ :‬ﻗﺎﺑﻮﺱ ﺗﻜﻠﻢ ﻓﻴﻪ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻫﺎﻣﺶ‬
‫ﺍﳌﺴﺘﺪﺭﻙ )‪. (٨٩ / ٤‬‬
‫)‪ (3‬ﺃﻱ ﺃﺳﺒﻘﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﺃﻭﻝ ﻓﺎﺭﺳﻲ ﺃﺳﻠﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻟﺒﻐﺾ ‪ ،‬ﻭﻗﺪ ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﻫﻲ ‪ :‬ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺯﻭﺝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺃﻡ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‬
‫ﺳﺒﻄﻲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺗﻠﻘﺐ ﺑﻔﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ‪ ،‬ﻭﻫﻲ ﺃﺻﻐﺮ ﺑﻨﺎﺕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺗﺰﻭﺟﻬﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺳﻨﺔ ﺛﻨﺘﲔ ﻣﻦ ﺍﳍﺠﺮﺓ ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻷﺭﺑﻊ ﺳﻴﺪﺍﺕ ﻧﺴﺎﺀ‬
‫ﺍﳉﻨﺔ ‪ :‬ﻓﺎﻃﻤﺔ ﻭﺧﺪﳚﺔ ﻭﻣﺮﱘ ﻭﺁﺳﻴﺔ ‪ ،‬ﻭﺗﻮﻓﻴﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ )‪ ١١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻹﺻﺎﺑﺔ )‪) ، (٣٨٠ - ٣٧٧ / ٤‬ﺕ ‪. (٨٣٠‬‬
‫)‪ (6‬ﻫﻲ ‪ :‬ﺻﻔﻴﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﺍﻟﻘﺮﺷﻴﺔ ‪ ،‬ﻋﻤﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻭﺍﻟﺪﺓ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ‬
‫‪ ،‬ﻭﺷﻘﻴﻘﺔ ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﺃﺳﻠﻤﺖ ﻭﻋﺎﺷﺖ ﺇﱃ ﺧﻼﻓﺔ ﻋﻤﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣٤٩ ، ٣٤٨ / ٤‬ﺕ ‪. (٦٥٤‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ٣٠ :‬ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ ‪ ، ٣٠‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٢٠٦ ، ٢٠٥‬ﺑﺄﻟﻔﺎﻅ ﲣﺘﻠﻒ ﻗﻠﻴﻼ ﻋﻦ ﺳﻴﺎﻕ ﺍﳌﺆﻟﻒ ﻫﻨﺎ )‪ ، (١٩٣ ، ١٩٢ / ١‬ﻭﺍﻧﻈﺮ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺇﻧﺬﺍﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﻮﻣﻪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٤) ، (٢٣١٠‬‬
‫‪ (٥٥٥ ، ٥٥٤‬ﻭﰲ ﺳﻴﺎﻗﻪ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ‪.‬‬

‫‪٣٦٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻐﺘﺮﻭﺍ )‪ (1‬ﺑﺎﻟﻨﺴﺐ ﻭﻳﺘﺮﻛﻮﺍ )‪ (2‬ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪.‬‬

‫ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺑﻐﺾ ﺟﻨﺲ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻣﻌﺎﺩﺍ‪‬ﻢ‪ :‬ﻛﻔﺮ ﺃﻭ ﺳﺒﺐ ﻟﻠﻜﻔﺮ‪ ،‬ﻭﻣﻘﺘﻀﺎﻩ‪:‬‬
‫ﺃ‪‬ﻢ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﺃﻥ ﳏﺒﺘﻬﻢ ﺳﺒﺐ ﻗﻮﺓ ﺍﻹﳝﺎﻥ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﲢﺮﱘ ﺑﻐﻀﻬﻢ ﻛﺘﺤﺮﱘ‬
‫ﺑﻐﺾ ﺳﺎﺋﺮ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﱂ ﻳﻜﻦ ﺳﺒﺒﺎ ﻟﻔﺮﺍﻕ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻻ ﻟﺒﻐﺾ )‪ (3‬ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﻜﻮﻥ‬
‫ﻧﻮﻉ ﻋﺪﻭﺍﻥ‪ ،‬ﻓﻠﻤﺎ ﺟﻌﻠﻪ ﺳﺒﺒﺎ ﻟﻔﺮﺍﻕ ﺍﻟﺪﻳﻦ ﻭﺑﻐﺾ ﺍﻟﺮﺳﻮﻝ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺑﻐﻀﻬﻢ ﺃﻋﻈﻢ ﻣﻦ‬
‫ﺑﻐﺾ ﻏﲑﻫﻢ‪ ،‬ﻭﺫﻟﻚ )‪ (4‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ‪‬ﻢ ﺃﻓﻀﻞ؛ ﻷﻥ ﺍﳊﺐ ﻭﺍﻟﺒﻐﺾ ﻳﺘﺒﻊ )‪ (5‬ﺍﻟﻔﻀﻞ‪ ،‬ﻓﻤﻦ‬
‫ﻛﺎﻥ ﺑﻐﻀﻪ ﺃﻋﻈﻢ‪ ،‬ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﻓﻀﻞ‪ ،‬ﻭﺩﻝ ﺣﻴﻨﺌﺬ ﻋﻠﻰ ﺃﻥ ﳏﺒﺘﻪ ﺩﻳﻦ؛ ﻷﺟﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ‬
‫ﺯﻳﺎﺩﺓ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﻷﻥ ﺫﻟﻚ ﺿﺪ ﺍﻟﺒﻐﺾ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺑﻐﻀﻪ ﺳﺒﺒﺎ ﻟﻠﻌﺬﺍﺏ ﲞﺼﻮﺻﻪ‪ ،‬ﻛﺎﻥ ﺣﺒﻪ‬
‫ﺳﺒﺒﺎ ﻟﻠﺜﻮﺍﺏ‪ ،‬ﻭﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻔﻀﻞ‪.‬‬
‫)‪(6‬‬
‫ﰲ ﻓﻀﻞ‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﻣﺼﺮﺣﺎ ﺑﻪ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ‪ ،‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺩﺍﻭﺩ )‪ (7‬ﺣﺪﺛﻨﺎ ﻋﻴﺴﻰ )‪ (8‬ﺑﻦ ﲪﺎﺩ ﺯﻏﺒﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺗﻐﺘﺮﻭﺍ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺗﺘﺮﻛﻮﺍ ‪.‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺑﻐﻀﻬﻢ ‪) ،‬ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ﺳﺎﻗﻄﺔ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﻭﺩﻝ ﺩﻟﻴﻞ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺗﺒﻊ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﻃﺎﻫﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻠﻔﺔ ﺍﻷﺻﺒﻬﺎﱐ ‪ ،‬ﺃﺣﺪ ﺍﳊﻔﺎﻅ ﺍﳌﻜﺜﺮﻳﻦ ‪ ،‬ﺷﺎﻓﻌﻲ ﺍﳌﺬﻫﺐ‬
‫‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٤٧٢‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ٥٧٦‬ﻫـ( ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪(١٠٧ ، ١٠٥ / ١‬‬
‫‪) ،‬ﺕ ‪(٤٤‬؛ ﻭﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ )‪. (١٢٦ / ٢‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻟﺴﺠﺴﺘﺎﱐ ‪ ،‬ﺍﳊﺎﻓﻆ ﺍﻟﺜﻘﺔ ‪ ،‬ﺻﺎﺣﺐ ﺍﳌﺼﻨﻔﺎﺕ ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ‬
‫ﺻﺎﺣﺐ ﺍﻟﺴﻨﻦ ‪ ،‬ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ :‬ﺛﻘﺔ ﺇﻻ ﺃﻧﻪ ﻛﺜﲑ ﺍﳋﻄﺄ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﺃﺑﻮﻩ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﳋﻠﻴﻠﻲ ‪ :‬ﺣﺎﻓﻆ ‪ ،‬ﺇﻣﺎﻡ ﻭﻗﺘﻪ ‪ ،‬ﻋﺎﱂ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٣١٦‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ . (٢٣٥‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٢٩٧ -٢٩٣ / ٣‬ﺕ ‪ (١٢٣٨‬ﻉ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﻴﺴﻰ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺠﻴﱯ ‪ ،‬ﺃﺑﻮ ﻣﻮﺳﻰ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺰﻏﺒﺔ ‪ -‬ﻭﻗﻴﻞ ‪ :‬ﻫﺬﺍ ﻟﻘﺐ ﺃﺑﻴﻪ‪-‬‬
‫ﻭﺛﻘﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺣﺎﰎ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﳘﺎ‬
‫‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٤٨‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٩٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١٠ ، ٢٠٩ / ٨‬ﺕ ‪ (٣٨٦‬ﻉ ‪.‬‬

‫‪٣٦٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬ ‫)‪(2‬‬ ‫)‪(1‬‬

‫ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﻋﻦ‬ ‫ﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﻴﺪ‬ ‫ﺣﺪﺛﻨﺎ ﺧﻠﻴﺪ ﺑﻦ ﺩﻋﻠﺞ‬ ‫ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﺎﻣﻲ‬
‫ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺣﺐ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺑﻐﻀﻬﻤﺎ‬

‫ﻣﻦ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺣﺐ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺑﻐﻀﻬﻢ ﻣﻦ ﺍﻟﻜﻔﺮ { )‪. (4‬‬

‫ﻭﻗﺪ ﺍﺣﺘﺞ ﺣﺮﺏ ﺍﻟﻜﺮﻣﺎﱐ ﻭﻏﲑﻩ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﻟﻔﻈﻪ‪ } :‬ﺣﺐ ﺍﻟﻌﺮﺏ ﺇﳝﺎﻥ‪،‬‬

‫ﻭﺑﻐﻀﻬﻢ ﻧﻔﺎﻕ ﻭﻛﻔﺮ { )‪. (6) (5‬‬

‫ﻭﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻭﺣﺪﻩ ﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﻟﻜﻦ ﻟﻌﻠﻪ ﺭﻭﻱ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﻛﺘﺒﺘﻪ ﳌﻮﺍﻓﻘﺘﻪ ﻣﻌﲎ‬
‫ﺣﺪﻳﺚ ﺳﻠﻤﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺻﺮﺡ ﰲ ﺣﺪﻳﺚ ﺳﻠﻤﺎﻥ‪ :‬ﺑﺄﻥ ﺑﻐﻀﻬﻢ ﻧﻮﻉ ﻛﻔﺮ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﺫﻟﻚ‪:‬‬
‫ﺃﻥ ﺣﺒﻬﻢ ﻧﻮﻉ ﺇﳝﺎﻥ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﻣﻮﺍﻓﻘﺎ ﻟﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻗﺪ ﺭﻭﻳﺖ ﺃﺣﺎﺩﻳﺚ‪ ،‬ﺍﻟﻨﻜﺮﺓ ﻇﺎﻫﺮﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﺣﺪﻳﺚ‬
‫ﺣﺼﲔ )‪ (7‬ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﳐﺎﺭﻕ ﺑﻦ ﻋﺒﺪ ﺍﷲ )‪ (1‬ﻋﻦ ﻃﺎﺭﻕ ﺑﻦ ﺷﻬﺎﺏ )‪ (3) (2‬ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ‬

‫)‪ (1‬ﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ :‬ﻻ ﳛﻞ ﻛﺘﺐ ﺣﺪﻳﺜﻪ ﺇﻻ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻌﺠﺐ ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،‬ﺑﻞ ﻛﺬﺑﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﳊﺎﻛﻢ ﻭﺳﺎﺋﺮ ﺍﻟﻨﻘﺎﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٢١٤ -٢١٢ / ٤‬ﺕ ‪ (٥٦٢‬ﻉ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺧﻠﻴﺪ ﺑﻦ ﺩﻋﻠﺞ ﺍﻟﺴﺪﻭﺳﻲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺿﻌﻔﻪ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﻏﲑﳘﺎ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٦٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٥٩ -١٥٨ / ٣‬ﺕ ‪ (٣٠١‬ﺡ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻟﻌﺒﺪﻱ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ‪ " :‬ﻭﻛﺎﻥ ﺛﻘﺔ ﻛﺜﲑ ﺍﳊﺪﻳﺚ " ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻭﺛﻘﻪ ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ ﻛﺎﺑﻦ ﻣﻌﲔ ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٤٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪(٢٦٠ / ٧‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٤٥ -٤٤٢ / ١١‬ﺕ ‪ (٨٥٥‬ﻱ ‪.‬‬
‫)‪ (4‬ﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻋﻦ ﺣﺐ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﻭﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ‪ " :‬ﺣﺪﻳﺚ ﺿﻌﻴﻒ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٥٦٧ / ١‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٦٦٨‬‬
‫)‪ (5‬ﻭﻛﻔﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﻣﺴﺘﺪﺭﻛﻪ )‪ (٨٧ / ٤‬ﺇﻻ ﺃﻧﻪ ﻫﻨﺎ ﺯﺍﺩ ‪ :‬ﻭﻛﻔﺮ ‪ ،‬ﻭﻟﻴﺴﺖ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ ،‬ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﳌﺆﻟﻒ ﰲ ﺇﺳﻨﺎﺩﻩ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺣﺼﲔ ﺑﻦ ﻋﻤﺮ ﺍﻷﲪﺴﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻣﺘﺮﻭﻙ " ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻤﺎ ﺫﻛﺮﻩ‬
‫ﻋﻨﻪ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ " ‪ ،‬ﻭﺿﻌﻔﻪ ﺃﲪﺪ ‪ ،‬ﻭﻛﺬﺍ ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪،‬‬
‫ﻭﻫﻮ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ‪ ،‬ﻣﺎﺕ ﻣﺎ ﺑﲔ ‪ ١٩٠ -١٨٠) :‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٨٣ / ١‬ﺕ‬
‫‪(٤١٤‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٦ ، ٣٨٥ / ٢‬ﺕ ‪ (٦٦٨‬ﺡ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻦ ﻋﻔﺎﻥ )‪ t (4‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﻏﺶ ﺍﻟﻌﺮﺏ ﱂ ﻳﺪﺧﻞ ﰲ ﺷﻔﺎﻋﱵ‪ ،‬ﻭﱂ‬

‫ﺗﻨﻠﻪ ﻣﻮﺩﰐ { )‪ (6) (5‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺣﺼﲔ‬
‫ﺑﻦ ﻋﻤﺮ ﺍﻷﲪﺴﻲ‪ ،‬ﻋﻦ ﳐﺎﺭﻕ‪ .‬ﻭﻟﻴﺲ ﺣﺼﲔ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺑﺬﺍﻙ ﺍﻟﻘﻮﻱ " )‪. (7‬‬
‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻌﻨﺎﻩ ﻗﺮﻳﺐ ﻣﻦ ﻣﻌﲎ ﺣﺪﻳﺚ ﺳﻠﻤﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﺶ ﻟﻠﻨﻮﻉ ﻻ ﻳﻜﻮﻥ‬
‫ﻣﻊ ﳏﺒﺘﻬﻢ‪ ،‬ﺑﻞ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﺳﺘﺨﻔﺎﻑ )‪ (8‬ﺃﻭ ﻣﻊ ﺑﻐﺾ )‪ (9‬ﻓﻠﻴﺲ ﻣﻌﻨﺎﻩ ﺑﻌﻴﺪﺍ‪ ،‬ﻟﻜﻦ ﺣﺼﲔ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﺭﻭﺍﻩ‪ ،‬ﻗﺪ ﺃﻧﻜﺮ ﺃﻛﺜﺮ ﺍﳊﻔﺎﻅ ﺃﺣﺎﺩﻳﺜﻪ‪ ،‬ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ " :‬ﻟﻴﺲ ﺑﺸﻲﺀ " )‪ (10‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﳌﺪﻳﲏ‪ " :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ‪ ،‬ﺭﻭﻯ ﻋﻦ ﳐﺎﺭﻕ ﻋﻦ ﻃﺎﺭﻕ ﺃﺣﺎﺩﻳﺚ ﻣﻨﻜﺮﺓ " )‪ (11‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﺑﻮ‬
‫ﺯﺭﻋﺔ‪ " :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ " )‪ (12‬ﻭﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺐﺓ )‪ " (1‬ﺿﻌﻴﻒ ﺟﺪﺍ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﺎﻭﺯ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳐﺎﺭﻕ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ -‬ﻭﻗﻴﻞ ‪ :‬ﺍﺑﻦ ﺧﻠﻴﻔﺔ ‪ -‬ﺍﻷﲪﺴﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ‬
‫ﺻﺤﻴﺤﻪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪(٣٧١‬؛ ﻭﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٣٣ / ٢‬ﺕ ‪ (٩٦٥‬ﻡ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻃﺎﺭﻕ ﺑﻦ ﺷﻬﺎﺏ ﺑﻦ ﻋﺒﺪ ﴰﺲ ﺑﻦ ﻫﻼﻝ ‪ ،‬ﺍﻟﺒﺠﻠﻲ ﺍﻷﲪﺴﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺭﺃﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺭﻭﻯ ﻋﻨﻪ ﻣﺮﺳﻼ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻟﻴﺴﺖ ﻟﻪ ﺻﺤﺒﺔ ‪ ،‬ﻭﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻌﺠﻠﻲ ﻭﻏﲑﳘﺎ ‪ ،‬ﻣﺎﺕ‬
‫ﺳﻨﺔ )‪ ٨٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤ ، ٣ / ٥‬ﺕ ‪ (٥‬ﻁ؛ ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪/ ٦‬‬
‫‪. (٦٦‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺍﺑﻦ ﺷﻬﺎﻥ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﺑﺎﻟﺒﺎﺀ ‪.‬‬
‫)‪ (4‬ﺍﺑﻦ ﻋﻔﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ( ‪.‬‬
‫)‪ (5‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٩٢٨‬ﺃﲪﺪ )‪. (٧٢/١‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﰲ ﻓﻀﻞ ﺍﻟﻌﺮﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٧٢٤ / ٥) ، (٣٩٢٨‬‬
‫ﻭﺫﻛﺮﻩ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٧٢ / ١‬ﻭﺟﺎﺩﺓ ﻗﺎﻝ ‪ " :‬ﻭﺟﺪﺕ ﰲ ﻛﺘﺎﺏ ﺃﰊ ‪ . .‬ﺇﱁ " ‪،‬‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﻗﺎﻝ ‪ " :‬ﺣﺪﻳﺚ ﺿﻌﻴﻒ " ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٦٢٦ / ٢‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (٨٨٨٠‬‬
‫)‪ (7‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (8‬ﰲ )ﺩ( ‪ :‬ﺍﺳﺘﺤﻘﺎﻑ ‪ ،‬ﻭﻫﻮ ﺗﺼﺤﻴﻒ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺳﺘﺨﻔﺎﻑ ‪‬ﻢ ‪ ،‬ﻭﺑﻐﺾ ﳍﻢ ‪.‬‬
‫)‪ (10‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٣٨٦ - ٣٨٥ / ٢‬‬
‫)‪ (11‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٣٨٦ - ٣٨٥ / ٢‬‬
‫)‪ (12‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٣٨٦ - ٣٨٥ / ٢‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ )‪ " (3‬ﻋﺎﻣﺔ ﺃﺣﺎﺩﻳﺜﻪ ﻣﻌﺎﺿﻴﻞ‪ ،‬ﻳﻨﻔﺮﺩ ﻋﻦ ﻛﻞ‬ ‫)‪(2‬‬
‫ﺑﻪ ﺍﻟﻀﻌﻒ ﺇﱃ ﺍﻟﻜﺬﺏ "‬
‫ﻣﻦ ﺭﻭﻯ ﻋﻨﻪ " )‪. (4‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻟﺬﻟﻚ ﱂ ﳛﺪﺙ ﺃﲪﺪ ﺍﺑﻨﻪ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺴﻨﺪ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻛﺎﻥ ﻛﺘﺒﻪ‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺑﺸﺮ )‪ (6) (5‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﺳﻮﺩ )‪ (7‬ﻋﻦ ﺣﺼﲔ ‪ -‬ﻛﻤﺎ ﺭﻭﺍﻩ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ‪ -‬ﻓﻠﻢ ﳛﺪﺛﻪ ﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ )‪ (8‬ﻋﻨﻪ ﰲ ﺍﳌﺴﻨﺪ‪ ،‬ﻭﺟﺎﺩﺓ )‪ (9‬ﻗﺎﻝ‪ " :‬ﻭﺟﺪﺕ‬
‫ﰲ ﻛﺘﺎﺏ ﺃﰊ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺮ‪ ...‬ﻭﺫﻛﺮﻩ‪. (10) " ...‬‬
‫‪ -‬ﻋﻠﻰ ﻣﺎ ﺗﺪﻝ )‪ (12‬ﻋﻠﻴﻪ ﻃﺮﻳﻘﺘﻪ ﰲ ﺍﳌﺴﻨﺪ ‪ -‬ﺇﺫﺍ ﺭﺃﻯ ﺃﻥ‬ ‫)‪(11‬‬
‫ﻭﻛﺎﻥ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ‬
‫)‪(1‬‬ ‫)‪(13‬‬
‫ﺿﺮﺏ ﻋﻠﻰ‬ ‫ﱂ ﳛﺪﺙ ﺑﻪ‪ ،‬ﻭﻟﺬﻟﻚ‬ ‫ﺍﳊﺪﻳﺚ ﻣﻮﺿﻮﻉ‪ ،‬ﺃﻭ ﻗﺮﻳﺐ ﻣﻦ ﺍﳌﻮﺿﻮﻉ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﺔ ﺑﻦ ﺍﻟﺼﻠﺖ ﺑﻦ ﻋﺼﻔﻮﺭ ‪ ،‬ﺃﺑﻮ ﻳﻮﺳﻒ ‪ ،‬ﺍﻟﺴﺪﻭﺳﻲ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ ‪ ،‬ﺃﺣﺪ‬
‫ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﳌﺴﻨﺪ ﺍﳌﻌﻠﻞ " ﺍﳌﺴﻨﺪ ﺍﻟﻜﺒﲑ " ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﺻﺪﻭﻗﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ، (٢٦٢‬ﻭﻛﺎﻧﺖ‬
‫ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ . (١٨٢‬ﺍﻧﻈﺮ ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪(١٤٦ / ٢‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (١٩٩ / ٨‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٣٨٥ / ٥‬ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﺃﻥ ﺍﻟﺬﻱ ﻗﺎﻝ ﻫﺬﺍ ‪ :‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺒﺎﺭﻙ ﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺍﳉﺮﺟﺎﱐ ‪ ،‬ﺃﺑﻮ ﺃﲪﺪ ‪ ،‬ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‬
‫ﻭﺭﺟﺎﻟﻪ ‪ ،‬ﺻﻨﻒ " ﺍﻟﻜﺎﻣﻞ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﺘﺮﻭﻛﲔ " ﻭﻏﲑﻩ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ، (٢٧٧‬ﺗﻮﰲ ﺳﻨﺔ )‪. (٣٦٥‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪(١٠٣ / ٤‬؛ ﻭﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ )‪) ، (٩٤٠ / ٢‬ﺕ ‪. (٨٩٣‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٣٨٥ / ٢‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺑﻦ ﺑﺴﺮ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺮﲨﺘﻪ ﺍﻟﺘﺎﻟﻴﺔ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺑﺸﺮ ﺍﻟﻌﺒﺪﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻋﺎﱂ ﺣﺎﻓﻆ ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٠٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٤٧ / ٢‬ﺕ ‪ ، (٧٣‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪. (٧ / ٢‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﳊﺎﺭﺛﻲ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪" :‬‬
‫ﺻﺪﻭﻕ " ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ " :‬ﻭﳏﻠﻪ ﺍﻟﺼﺪﻕ " ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪(٩٣ ، ٩٢ / ٥‬‬
‫‪) ،‬ﺕ ‪(٤٢٤‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٢٦ / ١‬ﺕ ‪. (٤٠٥‬‬
‫)‪ (8‬ﺃﻱ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (9‬ﺍﻟﻮﺟﺎﺩﺓ ‪ :‬ﻫﻲ ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺚ ﲞﻂ ﺭﺍﻭﻳﻬﺎ ﻻ ﻳﺮﻭﻳﻬﺎ ﺍﻟﻮﺍﺟﺪ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﳌﻨﻘﻄﻊ ﻭﻓﻴﻪ ﺷﻮﺏ ﺍﺗﺼﺎﻝ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ ﻟﻠﺴﻴﻮﻃﻲ )‪. (٦١ / ٢‬‬
‫)‪ (10‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٧٢ / ١‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫)‪ (12‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻳﺪﻝ ‪.‬‬
‫)‪ (13‬ﰲ )ﺃ( ﺯﺍﺩ ﻫﻨﺎ ‪ :‬ﺃﻭ ﻗﺮﻳﺐ ‪ .‬ﻭﻻ ﻣﻌﲎ ﳍﺎ ‪ .‬ﻓﻠﻌﻠﻬﺎ ﺗﻜﺮﺍﺭ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬

‫‪٣٧٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺣﺎﺩﻳﺚ ﺭﺟﺎﻝ ﻓﻠﻢ ﳛﺪﺙ ‪‬ﺎ ﰲ ﺍﳌﺴﻨﺪ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻣﻦ ﺣﺪﺙ ﻋﲏ ﲝﺪﻳﺚ‬

‫ﻭﻫﻮ ﻳﺮﻯ ﺃﻧﻪ ﻛﺬﺏ‪ :‬ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﻜﺎﺫﺑﲔ { )‪. (3) (2‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺣﺪﺛﻨﺎ‬ ‫ﻣﻌﻤﺮ‬ ‫ﻭﻛﺬﻟﻚ ﺭﻭﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪ ﺃﺑﻴﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺃﺑﻮ‬
‫)‪(7‬‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺟﺒﲑﺓ )‪ (6‬ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﺣﺼﲔ‪ ،‬ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺭﺍﻓﻊ‬
‫ﻋﻦ ﻋﻠﻲ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻻ ﻳﺒﻐﺾ ﺍﻟﻌﺮﺏ ﺇﻻ ﻣﻨﺎﻓﻖ { )‪ (9) (8‬ﻭﺯﻳﺪ ﺑﻦ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻭﻛﺬﻟﻚ ‪.‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﻣﻘﺪﻣﺔ )‪ ، (١‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٦٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤١‬ﺃﲪﺪ )‪. (٢٥٥/٤‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﺜﻘﺎﺕ ﻭﺗﺮﻙ ﺍﻟﻜﺬﺍﺑﲔ ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻜﺬﺏ‬
‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ )‪ (٩ / ١‬ﻣﻌﻠﻘﺎ ﻭﻣﻮﺻﻮﻻ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪،‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﺭﻭﻯ ﺣﺪﻳﺜﺎ ﻭﻫﻮ ﻳﺮﻯ ﺃﻧﻪ ﻛﺬﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٢٦٦٢‬ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﲰﺮﺓ " )‪. (٣٦ / ٥‬‬
‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺣﺪﺙ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺣﺪﻳﺜﺎ ﻭﻫﻮ ﻳﺮﻯ ﺃﻧﻪ‬
‫ﻛﺬﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٤١ ، ٤٠ ، ٣٩ ، ٣٨‬‬
‫)‪ (4‬ﰲ )ﺃ ﺏ( ‪ :‬ﺍﺑﻦ ﻣﻌﻤﺮ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﺃﺑﻮ ﻋﻤﺮﻭ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﺑﻮ ﻣﻌﻤﺮ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ )ﺝ ﺩ( ‪.‬‬
‫)‪ (5‬ﻫﻮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻌﻤﺮ ﺑﻦ ﺍﳊﺴﻦ ﺍﳍﺬﱄ ‪ ،‬ﺃﺑﻮ ﻣﻌﻤﺮ ‪ ،‬ﺍﻟﻘﻄﻴﻌﻲ ﺍﳍﺮﻭﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ‬
‫‪ " :‬ﺻﺎﺣﺐ ﺳﻨﺔ ﻭﻓﻀﻞ ﻭﺧﲑ ‪ ،‬ﻭﻫﻮ ﺛﻘﺔ ﺛﺒﺖ " ‪ ،‬ﻭﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﻏﲑﻩ ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٣٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٧٤ - ٢٧٣ / ١‬ﺕ ‪ (٥١١‬ﺃ؛‬
‫ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )‪. (٣٥٩ / ٧‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺯﻳﺪ ﺑﻦ ﺟﺒﲑﺓ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﺃﰊ ﺟﺒﲑﺓ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺃﺑﻮ ﺟﺒﲑﺓ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ‪،‬‬
‫ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ :‬ﻣﺘﺮﻭﻙ ‪ .‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ ‪ :‬ﻻ ﺷﻲﺀ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ‪:‬‬
‫ﲰﻌﺖ ﺃﰊ ﻳﻘﻮﻝ ‪ :‬ﺯﻳﺪ ﺑﻦ ﺟﺒﲑﺓ ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ‪ ،‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﺟﺪﺍ ‪ ،‬ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ‪ ،‬ﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٧٣ / ١‬ﺕ ‪ (١٦٦‬ﺯ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻟﻠﺮﺍﺯﻱ )‪) ، (٥٥٩ / ٣‬ﺕ‬
‫‪. (٢٥٢٨‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺍﺑﻦ ﻣﻮﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺭﺍﻓﻊ ﺍﳌﺪﱐ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ‬
‫ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻫﻮ ﻛﺎﺗﺐ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥٣٢ / ١‬ﺕ ‪(١٤٤١‬‬
‫ﻉ‪.‬‬
‫)‪ (8‬ﺃﲪﺪ )‪. (٨١/١‬‬
‫)‪ (9‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ، (٨١ / ١‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﺯﻳﺪ ﺑﻦ ﺟﺒﲑﺓ ‪ ،‬ﻭﻗﺪ ﻣﺮ ﻛﻼﻡ ﺃﺋﻤﺔ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻓﻴﻪ ﺁﻧﻔﺎ ‪ ،‬ﻭﺫﻛﺮ‬
‫ﺍﳌﺆﻟﻒ ﺃﻳﻀﺎ ﺃﻧﻪ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ‪.‬‬

‫‪٣٧١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺟﺒﲑﺓ ﻋﻨﺪﻫﻢ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﻣﺪﱐ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ ﻏﲑ ﺍﻟﺸﺎﻣﻴﲔ‬
‫ﻣﻀﻄﺮﺑﺔ‪.‬‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺭﻭﻯ ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ ﺍﻟﻜﻮﰲ ﺍﳌﻌﺮﻭﻑ ﲟﻄﲔ‬ ‫ﻭﻛﺬﻟﻚ‬
‫ﺣﺪﺛﻨﺎ )‪ (3‬ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﻤﺮﻭ ﺍﳊﻨﻔﻲ )‪ (4‬ﺣﺪﺛﻨﺎ )‪ (5‬ﳛﲕ ﺑﻦ ﻳﺰﻳﺪ ﺍﻷﺷﻌﺮﻱ )‪ (6‬ﺣﺪﺛﻨﺎ )‪ (7‬ﺍﺑﻦ‬
‫ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺃﺣﺒﻮﺍ‬ ‫)‪(8‬‬
‫ﺟﺮﻳﺞ‬

‫ﺍﻟﻌﺮﺏ ﻟﺜﻼﺙ‪ :‬ﻷﱐ ﻋﺮﰊ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻋﺮﰊ‪ ،‬ﻭﻟﺴﺎﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﻋﺮﰊ { )‪. (9‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻠﻔﻲ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ "‪.‬‬
‫ﻓﻤﺎ ﺃﺩﺭﻱ‪ :‬ﺃﺭﺍﺩ ﺣﺴﻦ ﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﶈﺪﺛﲔ‪ ،‬ﺃﻭ ﺣﺴﻦ ﻣﺘﻨﻪ ﻋﻠﻰ ﺍﻻﺻﻄﻼﺡ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻭﻟﺬﻟﻚ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳊﻀﺮﻣﻲ ﺍﳊﺎﻓﻆ ‪ ،‬ﳏﺪﺙ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪ " :‬ﻗﻠﺖ‬
‫‪ :‬ﻣﻄﲔ ‪ ،‬ﻭﺛﻘﻪ ﺍﻟﻨﺎﺱ " ‪ ،‬ﻭﻣﻄﲔ ﻟﻘﺒﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، ( ٢٣٤ ، (٢٣٣ / ٥‬ﺕ ‪. (٨١٥‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﺃﻧﺒﺄﻧﺎ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﻤﺮﻭ ﺍﳊﻨﻔﻲ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻗﺎﻝ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪ " :‬ﻣﺘﺮﻭﻙ " ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻩ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ‪ " :‬ﻻ ﳚﻮﺯ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﲝﺎﻝ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (١٨٦ ، ١٨٥ / ٤‬ﺕ ‪. (٤٨٦‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﻤﺮﻭ ﺍﳊﻨﻔﻲ ﺑﻦ ﻳﺰﻳﺪ ﺍﻷﺷﻌﺮﻱ ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (6‬ﻟﻌﻠﻪ ‪ :‬ﳛﲕ ﺑﻦ ﻳﺰﻳﺪ ﺍﳉﺰﺭﻱ ‪ ،‬ﺃﺑﻮ ﺷﻴﺒﺔ ‪ ،‬ﺍﻟﺮﻫﺎﻭﻱ ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﱂ ﻳﺼﺢ ﺣﺪﻳﺜﻪ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ‬
‫ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (١٩٨ / ٩‬ﺕ ‪ . (٨٢٦‬ﻭﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٠٣ ، ٣٠٢ / ١١‬ﺕ ‪. (٥٨٤‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺃﻧﺒﺄﻧﺎ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﺮﻳﺞ ﺍﻷﻣﻮﻱ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (9‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻣﻦ ﻃﺮﻳﻘﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻋﻦ ﳛﲕ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻋﻦ ﳏﻤﺪ‬
‫ﺑﻦ ﺍﻟﻔﻀﻞ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪ " :‬ﺣﺪﻳﺚ ﳛﲕ ﺑﻦ ﻳﺰﻳﺪ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﺣﺪﻳﺚ‬
‫ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﻣﺘﺎﺑﻌﺎ ﻟﻪ " ‪ ،‬ﻟﻜﻦ ﺗﻌﻘﺒﻪ ﺍﻟﺬﻫﱯ ﻓﻘﺎﻝ ‪ " :‬ﻗﻠﺖ ‪ :‬ﺑﻞ ﳛﲕ ﺿﻌﻔﻪ ﺃﲪﺪ ﻭﻏﲑﻩ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺭﻭﺍﻳﺔ‬
‫ﺍﻟﻌﻼﺀ ﺑﻦ ﻋﻤﺮﻭ ﺍﳊﻨﻔﻲ ‪ ،‬ﻭﻟﻴﺲ ﺑﻌﻤﺪﺓ ‪ ،‬ﻭﺃﻣﺎ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﻓﻤﺘﻬﻢ ‪ ،‬ﻭﺃﻇﻦ ﺍﳊﺪﻳﺚ ﻣﻮﺿﻮﻋﺎ " ‪ .‬ﺭﺍﺟﻊ ‪:‬‬
‫ﺍﳌﺴﺘﺪﺭﻙ ﻭ‪‬ﺎﻣﺸﻪ ﺍﻟﺘﻠﺨﻴﺺ )‪ ، (٨٧ / ٤‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ " ‪.‬‬
‫ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٤٠ / ١‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٢٥‬ﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻷﺋﻤﺔ ﻃﻌﻨﻮﺍ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺄﻧﻪ ﻣﻨﻜﺮ ﻻ ﺃﺻﻞ‬
‫ﻟﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪ . (١٨٦ ، ١٨٥ / ٤‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ ‪ :‬ﻗﺎﻝ ﺍﻟﻌﻘﻴﻠﻲ ‪ " :‬ﻣﻨﻜﺮ ‪ ،‬ﻻ ﺃﺻﻞ‬
‫ﻟﻪ " ‪ .‬ﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ )‪ ، (٤٤٢ / ١‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ .‬ﻭﺍﳌﺆﻟﻒ ﺫﻛﺮ ﻫﻨﺎ ﻣﺎ ﻳﻔﻴﺪ ﺃﻥ ﺍﳊﺪﻳﺚ ﻻ ﺃﺻﻞ ﻟﻪ ‪.‬‬

‫‪٣٧٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻌﺎﻡ ؟‬
‫)‪(1‬‬
‫ﺫﻛﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ‬ ‫ﻭﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‬
‫ﺍﻟﻌﻘﻴﻠﻲ )‪ " (3) (2‬ﻻ ﺃﺻﻞ ﻟﻪ " )‪ (4‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ " :‬ﳛﲕ ﺑﻦ ﻳﺰﻳﺪ )‪ (5‬ﻳﺮﻭﻱ ﺍﳌﻘﻠﻮﺑﺎﺕ ﻋﻦ‬
‫ﺍﻷﺛﺒﺎﺕ ﻓﺒﻄﻞ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ " )‪ (6‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﻴﺪ ﺍﳉﻮﻫﺮﻱ‬ ‫ﻭﺃﻳﻀﺎ ﰲ ﺍﳌﺴﺄﻟﺔ‪ :‬ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺰﺍﺭ‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﲪﺪ )‪ (9‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺍﻟﻌﺒﺎﺱ )‪ (10‬ﻭﻛﺎﻥ ﺭﺟﻼ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﳝﻴﻞ ﺇﱃ‬

‫)‪ (1‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﺯﻱ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻳﺮﺟﻊ ﻧﺴﺒﻪ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ،‬ﻋﺎﱂ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﻭﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﻏﲑﻫﺎ ‪ ،‬ﻭﻣﻦ ﺍﻟﻮﻋﺎﻅ ﺍﳌﺸﺎﻫﲑ ‪ ،‬ﻭﻣﺆﻟﻒ ﻣﻜﺜﺮ ‪ .‬ﻣﻦ ﺃﺷﻬﺮ ﻣﺆﻟﻔﺎﺗﻪ ‪ :‬ﺯﺍﺩ ﺍﳌﺴﲑ ﰲ ﻋﻠﻢ‬
‫ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﺍﳌﻨﺘﻈﻢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﰲ ﺍﻟﻮﻋﻆ ‪ . .‬ﺇﱁ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٥٩٧‬‬
‫ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ ٥٠٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻻﺑﻦ ﺧﻠﻜﺎﻥ )‪) ، (١٤٢ - ١٤٠ / ٣‬ﺕ‬
‫‪(٣٧٠‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣١٧ ، ٣١٦ / ٣‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺍﻟﺜﻌﻠﱯ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﻟﻌﻘﻴﻠﻲ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﲪﺎﺩ ﺍﻟﻌﻘﻴﻠﻲ ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ " ﺍﻟﻀﻌﻔﺎﺀ ﺍﻟﻜﺒﲑ " ‪ ،‬ﺇﻣﺎﻡ ﻋﺎﱂ ‪ ،‬ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ‬
‫‪ ،‬ﻛﺜﲑ ﺍﻟﺘﺼﺎﻧﻴﻒ ‪ ،‬ﺣﺎﻓﻆ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٣٢٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ )‪) ، (٨٣٣ / ٢‬ﺕ ‪. (٨١٤‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ )‪. (٢٣٠ / ١‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺯﻳﺪ ‪ ،‬ﻭﻳﺰﻳﺪ ﺃﺻﺢ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٣٠٣ / ١١‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺍﻟﺒﺰﺍﺭ ‪ ،‬ﺻﺎﺣﺐ ﺍﳌﺴﻨﺪ ﺍﻟﻜﺒﲑ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ‬
‫‪ " :‬ﺻﺪﻭﻕ ﻣﺸﻬﻮﺭ " ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﳊﺎﻛﻢ ﻗﺎﻝ ﻋﻨﻪ ‪ " :‬ﳜﻄﺊ ﰲ ﺍﻹﺳﻨﺎﺩ ﻭﺍﳌﱳ " ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻣﺜﻠﻪ ‪،‬‬
‫ﻭﻫﻮ ﻣﻦ ﺍﳊﻔﺎﻅ ﻟﻠﺤﺪﻳﺚ ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٩٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٢٣٨ - ٢٣٧ / ١‬ﺕ ‪. (٧٥٠‬‬
‫)‪ (8‬ﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﻴﺪ ﺍﳉﻮﻫﺮﻱ ﺍﻟﻄﱪﻱ ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﳊﻔﺎﻅ ‪ ،‬ﺭﻭﻯ ﻟﻪ ﺍﳉﻤﺎﻋﺔ‬
‫ﺳﻮﻯ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٢٤٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ )ﺹ ‪ . (١٧‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(٣٥ / ١‬‬
‫‪) ،‬ﺕ ‪ (٢٠٤‬ﺃ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﺭﻫﻢ ﺍﻷﺳﺪﻱ ‪ ،‬ﺃﺑﻮ ﺃﲪﺪ ‪ ،‬ﺍﻟﺰﺑﲑﻱ ‪ ،‬ﺍﻟﻜﻮﰲ ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻟﺜﻘﺎﺕ‬
‫‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﺛﺒﺖ ﺇﻻ ﺃﻧﻪ ﻗﺪ ﳜﻄﺊ ﰲ ﺣﺪﻳﺚ ﺍﻟﺜﻮﺭﻱ " ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪ ٢٠٣‬ﻫـ( ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﺳﻌﺪ ‪ " :‬ﻭﻛﺎﻥ ﺻﺪﻭﻗﺎ ﻛﺜﲑ ﺍﳊﺪﻳﺚ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (١٧٦ / ٢‬‬
‫)ﺕ ‪ (٣٧٧‬ﻡ؛ ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪. (٤٠٢ / ٦‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺸﺒﺎﻣﻲ ﺍﳍﻤﺪﺍﱐ ﺍﻟﻜﻮﰲ ‪ ،‬ﻣﺘﺸﻴﻊ ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﻋﻦ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺃﰊ ﺩﺍﻭﺩ‬
‫ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ ،‬ﻭﻭﺛﻘﻪ ﺃﺑﻮ ﺣﺎﰎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٠٣ ، ١٠٢ / ٦‬ﺕ ‪ (٢٠٧‬ﻉ ‪.‬‬

‫‪٣٧٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ ﺍﳊﺪﻳﺚ ﻣﺴﺘﻘﻴﻤﻪ‪ ،‬ﻭﻫﺬﺍ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﻛﻼﻡ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﺇﺳﺤﺎﻕ‪ ،‬ﻋﻦ ﺃﻭﺱ ﺑﻦ ﺿﻤﻌﺞ )‪ (1‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺳﻠﻤﺎﻥ‪ " :‬ﻧﻔﻀﻠﻜﻢ ﻳﺎ ﻣﻌﺎﺷﺮ ﺍﻟﻌﺮﺏ ﻟﺘﻔﻀﻴﻞ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﻳﺎﻛﻢ‪ ،‬ﻻ ﻧﻨﻜﺢ ﻧﺴﺎﺀﻛﻢ‪ ،‬ﻭﻻ ﻧﺆﻣﻜﻢ ﰲ ﺍﻟﺼﻼﺓ "‪.‬‬
‫)‪(2‬‬
‫ﻣﻦ‬ ‫ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ‪ ،‬ﻭﺃﺑﻮ ﺃﲪﺪ ﻫﻮ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﺑﲑﻱ‬
‫)‪(3‬‬
‫ﺷﻴﺨﻪ‪ ،‬ﻭﺍﳉﻮﻫﺮﻱ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ﺃﺷﻬﺮ‬ ‫ﺃﻋﻴﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﻭﻗﺪ ﺃﺛﲎ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺃﻥ ﻳﺜﲎ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﺃﻭﺱ ﺑﻦ ﺿﻤﻌﺞ ﺛﻘﺔ ﺭﻭﻯ ﻟﻪ ﻣﺴﻠﻢ‪.‬‬
‫ﻭﻗﺪ ﺃﺧﱪ ﺳﻠﻤﺎﻥ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻀﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺈﻣﺎ ﺇﻧﺸﺎﺀ ﻭﺇﻣﺎ ﺇﺧﺒﺎﺭﺍ‪ ،‬ﻓﺈﻧﺸﺎﺅﻩ ‪r‬‬
‫ﺣﻜﻢ ﻻﺯﻡ‪ ،‬ﻭﺧﱪﻩ‪ :‬ﺣﺪﻳﺚ ﺻﺎﺩﻕ‪.‬‬
‫ﻭﲤﺎﻡ ﺍﳊﺪﻳﺚ ﻗﺪ ﺭﻭﻱ ﻋﻦ ﺳﻠﻤﺎﻥ ﻣﻦ ﻏﲑ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‪،‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺍﻟﻌﺮﺏ‬ ‫ﻋﻦ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻓﻀﻠﺘﻤﻮﻧﺎ ﻳﺎ ﻣﻌﺎﺷﺮ‬ ‫ﻋﻦ ﺃﰊ ﻟﻴﻠﻰ ﺍﻟﻜﻨﺪﻱ‬
‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻭﺳﻌﻴﺪ‬ ‫ﻭﻻ ﻧﻨﻜﺢ ﻧﺴﺎﺀﻛﻢ " ﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﻌﺪﱐ‬ ‫ﺑﺎﺛﻨﺘﲔ‪ ،‬ﻻ ﻧﺆﻣﻜﻢ‬
‫ﰲ ﺳﻨﻨﻪ‪ ،‬ﻭﻏﲑﳘﺎ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺃﻭﺱ ﺑﻦ ﺿﻤﻌﺞ ﺍﻟﻜﻮﰲ ﺍﳊﻀﺮﻣﻲ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﻟﻨﺨﻌﻲ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﳐﻀﺮﻡ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﻠﻲ ‪ :‬ﻛﻮﰲ‬
‫ﺗﺎﺑﻌﻲ ﺛﻘﺔ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٣ / ١‬ﺕ ‪. (٧٠١‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺪﻭﺳﺮﻱ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﻭﻗﺪ ﺗﺮﲨﺖ ﻟﻪ ﻗﺒﻞ ﻗﻠﻴﻞ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﻭﻗﺪ ﺃﺛﲎ ﻋﻠﻰ ﺷﻴﺨﻪ ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﺪ ‪.‬‬
‫)‪ (4‬ﻗﻴﻞ ‪ :‬ﺍﲰﻪ ﺳﻠﻤﺔ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺳﻠﻤﺔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻏﲑ ﺫﻟﻚ ‪ ،‬ﻭﺇﳕﺎ ﺍﺷﺘﻬﺮ ﺑﺄﰊ ﻟﻴﻠﻰ ﺍﻟﻜﻨﺪﻱ ‪،‬‬
‫ﺍﻟﻜﻮﰲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٦٧ / ٢‬ﺕ ‪ (٧‬ﻝ‬
‫ﻣﻦ ﺍﻟﻜﲎ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﻳﺎ ﻣﻌﺸﺮ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﰲ ﺍﻟﺼﻼﺓ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﻌﺪﱐ ‪ ،‬ﻧﺰﻳﻞ ﻣﻜﺔ ‪ ،‬ﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺃﺑﻴﻪ ﻗﻮﻟﻪ ﻓﻴﻪ ‪ " :‬ﻛﺎﻥ ﺭﺟﻼ ﺻﺎﳊﺎ ﻭﻛﺎﻥ ﺑﻪ‬
‫ﻏﻔﻠﺔ " ‪ ،‬ﺇﱃ ﺃﻥ ﻗﺎﻝ ‪ " :‬ﻭﻫﻮ ﺻﺪﻭﻕ " ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻛﺎﻥ ﻻﺯﻡ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻭﺻﻨﻒ ﺍﳌﺴﻨﺪ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ‬
‫ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﳘﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٤٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (١٢٥ - ١٢٤ / ٨‬ﺕ ‪. (٥٦٠‬‬
‫ﻭﺍﻧﻈﺮ ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪ . (١٠٤ / ٢‬ﻭﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥٢٠ - ٥١٨ / ٩‬ﺕ ‪. (٨٤٧‬‬
‫)‪ (8‬ﻫﻮ ﺍﺑﻦ ﻣﻨﺼﻮﺭ ‪.‬‬

‫‪٣٧٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﺬﺍ ﳑﺎ ﺍﺣﺘﺞ ﺑﻪ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻜﻔﺎﺀﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻌﺠﻤﻲ‪،‬‬
‫ﻭﺍﺣﺘﺞ ﺑﻪ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻔﺎﺀﺓ ﻟﻴﺴﺖ ﺣﻘﺎ ﻟﻮﺍﺣﺪ ﻣﻌﲔ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻦ‬
‫ﺍﳊﻘﻮﻕ ﺍﳌﻄﻠﻘﺔ ﰲ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﺣﱴ ﺇﻧﻪ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻋﻨﺪ ﻋﺪﻣﻬﺎ‪.‬‬
‫ﻭﺍﺣﺘﺞ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ‪‬ﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻑ ﳑﺎ ﻳﺴﺘﺤﻖ ﺑﻪ ﺍﻟﺘﻘﺪﱘ ﰲ‬
‫ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻭﻣﺜﻞ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻋﻤﺮ ﺍﻟﻌﺪﱐ )‪ (1‬ﺣﺪﺛﻨﺎ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﻴﺪ )‪ (2‬ﺃﻧﺒﺄﻧﺎ ﻋﻠﻲ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺃﻧﻪ ﺧﺮﺝ ﰲ ﺍﺛﲏ ﻋﺸﺮ ﺭﺍﻛﺒﺎ ﻛﻠﻬﻢ ﻗﺪ ﺻﺤﺐ‬ ‫ﻋﻦ ﺭﺑﻴﻊ ﺑﻦ ﻓﻀﻠﺔ‬ ‫ﺑﻦ ﺭﺑﻴﻌﺔ‬
‫ﳏﻤﺪﺍ ‪ r‬ﻏﲑﺓ‪ ،‬ﻭﻓﻴﻬﻢ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﻫﻢ ﰲ ﺳﻔﺮ‪ ،‬ﻓﺤﻀﺮﺕ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺘﺪﺍﻓﻊ ﺍﻟﻘﻮﻡ‪،‬‬
‫ﺃﻳﻬﻢ ﻳﺼﻠﻲ ‪‬ﻢ‪ ،‬ﻓﺼﻠﻰ ‪‬ﻢ ﺭﺟﻞ ﻣﻨﻬﻢ ﺃﺭﺑﻌﺎ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﻗﺎﻝ ﺳﻠﻤﺎﻥ‪ :‬ﻣﺎ ﻫﺬﺍ ؟ ﻣﺎ‬
‫ﻫﺬﺍ ؟ ﻣﺮﺍﺭﺍ‪ ،‬ﻧﺼﻒ ﺍﳌﺮﺑﻮﻋﺔ ‪ -‬ﻗﺎﻝ ﻣﺮﻭﺍﻥ )‪ (6) (5‬ﻳﻌﲏ ﻧﺼﻒ ﺍﻷﺭﺑﻊ ‪ -‬ﳓﻦ ﺇﱃ ﺍﻟﺘﺨﻔﻴﻒ‬
‫ﺃﻓﻘﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻘﻮﻡ‪ " :‬ﺻﻞ ﺑﻨﺎ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ؛ ﺃﻧﺖ ﺃﺣﻘﻨﺎ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﺃﻧﺘﻢ ﺑﻨﻮ‬
‫ﺇﲰﺎﻋﻴﻞ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﳓﻦ ﺍﻟﻮﺯﺭﺍﺀ "‪.‬‬
‫ﻭﰲ ﺍﳌﺴﺄﻟﺔ ﺁﺛﺎﺭ ﻏﲑ ﻣﺎ ﺫﻛﺮﺗﻪ‪ ،‬ﰲ ﺑﻌﻀﻬﺎ ﻧﻈﺮ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ‪ t‬ﳌﺎ ﻭﺿﻊ ﺩﻳﻮﺍﻥ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻛﺘﺐ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺪﺭ ﺃﻧﺴﺎ‪‬ﻢ ﻓﺒﺪﺃ ﺑﺄﻗﺮ‪‬ﻢ ﻓﺄﻗﺮ‪‬ﻢ‬
‫ﻧﺴﺒﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻠﻤﺎ ﺍﻧﻘﻀﺖ ﺍﻟﻌﺮﺏ ﺫﻛﺮ ﺍﻟﻌﺠﻢ‪ ،‬ﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﺪﻳﻮﺍﻥ ﻋﻠﻰ ﻋﻬﺪ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﳋﻠﻔﺎﺀ ﻣﻦ ﺑﲏ ﺃﻣﻴﺔ ﻭﻭﻟﺪ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺇﱃ ﺃﻥ ﺗﻐﲑ ﺍﻷﻣﺮ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﻄﺎﺋﻲ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﻫﺬﻳﻞ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٦٢ / ٤‬ﺕ ‪ (١٠٦‬ﺱ؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٠١ / ١‬ﺕ ‪(٢٢٢‬‬
‫ﺱ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﻠﻲ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻧﻀﻠﺔ ﺍﻟﻮﺍﻟﱯ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﺍﳌﻐﲑﺓ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺜﺎﻟﺜﺔ " ﺃﺧﺮﺝ ﻟﻪ‬
‫ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٧ / ٢‬ﺕ ‪ (٣٤٠‬ﻉ ‪.‬‬
‫)‪ (4‬ﱂ ﺃﺟﺪﻩ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (5‬ﱂ ﺃﺟﺪ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﻣﻦ ﻫﻮ ﻣﺮﻭﺍﻥ ﻫﺬﺍ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪) :‬ﲨﻊ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺳﺒﺎﺏ ﺗﻔﻀﻴﻞ ﺍﻟﻌﺮﺏ‬

‫ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﻣﺎ ﺍﺧﺘﺼﻮﺍ ﺑﻪ ﰲ ﻋﻘﻮﳍﻢ ﻭﺃﻟﺴﻨﺘﻬﻢ ﻭﺃﺧﻼﻗﻬﻢ‬
‫ﻭﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻔﻀﻞ‪ :‬ﺇﻣﺎ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﺇﻣﺎ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪.‬‬
‫ﻭﺍﻟﻌﻠﻢ ﻟﻪ ﻣﺒﺪﺃ‪ ،‬ﻭﻫﻮ‪ :‬ﻗﻮﺓ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻔﻬﻢ ﻭﺍﳊﻔﻆ‪ ،‬ﻭﲤﺎﻡ‪ ،‬ﻭﻫﻮ‪ :‬ﻗﻮﺓ ﺍﳌﻨﻄﻖ‪،‬‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻌﺒﺎﺭﺓ‪ .‬ﻭﺍﻟﻌﺮﺏ ﻫﻢ ﺃﻓﻬﻢ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﺃﺣﻔﻆ ﻭﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻌﺒﺎﺭﺓ‪،‬‬
‫ﻭﻟﺴﺎ‪‬ﻢ ﺃﰎ ﺍﻷﻟﺴﻨﺔ ﺑﻴﺎﻧﺎ ﻭﲤﻴﻴﺰﺍ ﻟﻠﻤﻌﺎﱐ‪ ،‬ﲨﻌﺎ ﻭﻓﺮﻗﺎ‪ ،‬ﳚﻤﻊ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺜﲑﺓ ﰲ ﺍﻟﻠﻔﻆ ﺍﻟﻘﻠﻴﻞ‪،‬‬
‫ﺇﺫﺍ ﺷﺎﺀ ﺍﳌﺘﻜﻠﻢ ﺍﳉﻤﻊ )‪ (1‬ﰒ ﳝﻴﺰ ﺑﲔ ﻛﻞ ﺷﻴﺌﲔ ﻣﺸﺘﺒﻬﲔ ﺑﻠﻔﻆ ﺁﺧﺮ ﳑﻴﺰ ﳐﺘﺼﺮ‪ ،‬ﻛﻤﺎ ﲡﺪﻩ‬
‫)‪(2‬‬
‫ﺟﻨﺲ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻓﻬﻢ ‪ -‬ﻣﺜﻼ ‪ -‬ﻳﻌﱪﻭﻥ ﻋﻦ ﺍﻟﻘﺪﺭ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﳊﻴﻮﺍﻥ‬ ‫ﻣﻦ ﻟﻐﺘﻬﻢ ﰲ‬
‫ﺑﻌﺒﺎﺭﺍﺕ ﺟﺎﻣﻌﺔ‪ ،‬ﰒ ﳝﻴﺰﻭﻥ ﺑﲔ ﺃﻧﻮﺍﻋﻪ ﰲ ﺃﲰﺎﺀ ﻛﻞ ﺃﻣﺮ ﻣﻦ ﺃﻣﻮﺭﻩ‪ :‬ﻣﻦ ﺍﻷﺻﻮﺍﺕ‪،‬‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﱵ ﻻ‬ ‫ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻭﺍﳌﺴﺎﻛﻦ‪ ،‬ﻭﺍﻷﻃﻔﺎﻝ‬
‫ﻳﺴﺘﺮﺍﺏ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻤﻞ‪ :‬ﻓﺈﻥ ﻣﺒﻨﺎﻩ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ﻭﻫﻲ ﺍﻟﻐﺮﺍﺋﺰ ﺍﳌﺨﻠﻮﻗﺔ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻏﺮﺍﺋﺰﻫﻢ ﺃﻃﻮﻉ‬
‫ﻟﻠﺨﲑ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻓﻬﻢ ﺃﻗﺮﺏ ﻟﻠﺴﺨﺎﺀ‪ ،‬ﻭﺍﳊﻠﻢ‪ ،‬ﻭﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻭﺍﻟﻮﻓﺎﺀ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻷﺧﻼﻕ ﺍﶈﻤﻮﺩﺓ‪ ،‬ﻟﻜﻦ ﻛﺎﻧﻮﺍ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻃﺒﻴﻌﺔ ﻗﺎﺑﻠﺔ ﻟﻠﺨﲑ‪ ،‬ﻣﻌﻄﻠﺔ ﻋﻦ ﻓﻌﻠﻪ‪ ،‬ﻟﻴﺲ‬
‫ﻋﻨﺪﻫﻢ ﻋﻠﻢ ﻣﱰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻻ ﺷﺮﻳﻌﺔ ﻣﻮﺭﻭﺛﺔ ﻋﻦ ﻧﱯ‪ ،‬ﻭﻻ ﻫﻢ ﺃﻳﻀﺎ ﻣﺸﺘﻐﻠﲔ ﺑﺒﻌﺾ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﻘﻠﻴﺔ ﺍﶈﻀﺔ‪ ،‬ﻛﺎﻟﻄﺐ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﳓﻮﻫﺎ‪ ،‬ﺇﳕﺎ ﻋﻠﻤﻬﻢ ﻣﺎ ﲰﺤﺖ ﺑﻪ ﻗﺮﺍﺋﺤﻬﻢ‪ :‬ﻣﻦ‬
‫ﺍﻟﺸﻌﺮ ﻭﺍﳋﻄﺐ‪ ،‬ﻭﻣﺎ ﺣﻔﻈﻮﻩ ﻣﻦ ﺃﻧﺴﺎ‪‬ﻢ ﻭﺃﻳﺎﻣﻬﻢ‪ ،‬ﻭﻣﺎ ﺍﺣﺘﺎﺟﻮﺍ ﺇﻟﻴﻪ ﰲ ﺩﻧﻴﺎﻫﻢ ﻣﻦ ﺍﻷﻧﻮﺍﺀ‬
‫ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳊﺮﻭﺏ‪.‬‬
‫ﻓﻠﻤﺎ ﺑﻌﺚ ﺍﷲ ﳏﻤﺪﺍ ‪ r‬ﺑﺎﳍﺪﻯ‪ :‬ﺍﻟﺬﻱ )‪ (5‬ﻣﺎ ﺟﻌﻞ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪ -‬ﻭﻻ ﳚﻌﻞ ‪ -‬ﺃﻣﺮﺍ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﰲ ﻟﻐﺘﻬﻢ ﻣﻦ ﺟﻨﺲ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻷﻇﻔﺎﺭ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺍﻟﺬﻱ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺇﱃ ﺍﻟﺴﺨﺎﺀ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪.‬‬

‫‪٣٧٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺟﻞ ﻣﻨﻪ ﻭﺃﻋﻈﻢ ﻗﺪﺭﺍ‪ ،‬ﻭﺗﻠﻘﻮﻩ ﻋﻨﻪ ﺑﻌﺪ ﳎﺎﻫﺪﺗﻪ ﺍﻟﺸﺪﻳﺪﺓ ﳍﻢ‪ ،‬ﻭﻣﻌﺎﳉﺘﻬﻢ ﻋﻠﻰ ﻧﻘﻠﻬﻢ ﻋﻦ‬
‫ﺗﻠﻚ ﺍﻟﻌﺎﺩﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﺍﻟﻈﻠﻤﺎﺕ ﺍﻟﻜﻔﺮﻳﺔ‪ ،‬ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺪ ﺃﺣﺎﻟﺖ ﻗﻠﻮ‪‬ﻢ ﻋﻦ ﻓﻄﺮ‪‬ﺎ‪ ،‬ﻓﻠﻤﺎ‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻋﻦ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﺍﺳﺘﻨﺎﺭﺕ ‪‬ﺪﻯ ﺍﷲ‬ ‫ﺯﺍﻟﺖ ﺗﻠﻚ ﺍﻟﺮﻳﻮﻥ‬ ‫ﺗﻠﻘﻮﺍ ﻋﻨﻪ ﺫﻟﻚ ﺍﳍﺪﻯ ﺍﻟﻌﻈﻴﻢ‬
‫ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫)‪(3‬‬
‫ﻓﺎﺟﺘﻤﻊ ﳍﻢ ﺍﻟﻜﻤﺎﻝ ﺑﺎﻟﻘﻮﺓ‬ ‫ﻓﺄﺧﺬﻭﺍ ﻫﺬﺍ ﺍﳍﺪﻯ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺑﺘﻠﻚ ﺍﻟﻔﻄﺮﺓ ﺍﳉﻴﺪﺓ‬
‫ﺍﳌﺨﻠﻮﻗﺔ ﻓﻴﻬﻢ‪ ،‬ﻭﺍﻟﻜﻤﺎﻝ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﷲ ﺇﻟﻴﻬﻢ‪ :‬ﲟﱰﻟﺔ ﺃﺭﺽ ﺟﻴﺪﺓ )‪ (4‬ﰲ ﻧﻔﺴﻬﺎ‪ ،‬ﻟﻜﻦ ﻫﻲ‬
‫ﻣﻌﻄﻠﺔ ﻋﻦ ﺍﳊﺮﺙ‪ ،‬ﺃﻭ ﻗﺪ ﻧﺒﺖ ﻓﻴﻬﺎ ﺷﺠﺮ ﺍﻟﻌﻀﺎﺓ )‪ (5‬ﻭﺍﻟﻌﻮﺳﺞ )‪ (6‬ﻭﺻﺎﺭﺕ ﻣﺄﻭﻯ ﺍﳋﻨﺎﺯﻳﺮ‬
‫ﻭﺍﻟﺴﺒﺎﻉ‪ ،‬ﻓﺈﺫﺍ ﻃﻬﺮﺕ ﻋﻦ ﺍﳌﺆﺫﻱ ﻣﻦ ﺍﻟﺸﺠﺮ ﻭﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﺍﺯﺩﺭﻉ ﻓﻴﻬﺎ ﺃﻓﻀﻞ ﺍﳊﺒﻮﺏ‬
‫ﻭﺍﻟﺜﻤﺎﺭ‪ ،‬ﺟﺎﺀ ﻓﻴﻬﺎ ﻣﻦ ﺍﳊﺮﺙ ﻣﺎ ﻻ ﻳﻮﺻﻒ ﻣﺜﻠﻪ‪ ،‬ﻓﺼﺎﺭ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ‬
‫ﻭﺍﻷﻧﺼﺎﺭ ﺃﻓﻀﻞ ﺧﻠﻖ ﺍﷲ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺻﺎﺭ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ﺑﻌﺪﻫﻢ‪ :‬ﻣﻦ ﺍﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺇﺫ ﺫﺍﻙ ﺍﳋﺎﺭﺟﻮﻥ ﻋﻦ ﻫﺬﺍ ﺍﻟﻜﻤﺎﻝ ﻗﺴﻤﲔ‪:‬‬
‫ﺇﻣﺎ ﻛﺎﻓﺮ ‪ :‬ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﱂ ﻳﻘﺒﻞ ﻫﺪﻯ ﺍﷲ‪.‬‬
‫ﻭﺇﻣﺎ ﻏﲑﻫﻢ ‪ :‬ﻣﻦ ﺍﻟﻌﺠﻢ‪ ،‬ﺍﻟﺬﻳﻦ ﱂ ﻳﺸﺮﻛﻮﻫﻢ ﻓﻴﻤﺎ ﻓﻄﺮﻭﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺎﻥ )‪ (7‬ﻋﺎﻣﺔ ﺍﻟﻌﺠﻢ‬
‫ﺣﻴﻨﺌﺬ )‪ (8‬ﻛﻔﺎﺭﺍ ﻣﻦ‪ :‬ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻓﺠﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﺗﺒﺎﻉ ﺃﻭﻟﺌﻚ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻰ ﺍﳍﺪﻯ‬

‫)‪ (1‬ﺍﻟﻌﻈﻴﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﺍﻟﺮﻳﻮﻥ ‪ :‬ﲨﻊ ﺭﻳﻦ ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﺒﻊ ﻭﺍﻟﺪﻧﺲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺭ ﻱ ﻥ( ‪) ،‬ﺹ ‪ ، (٢٦٦‬ﻓﺎﻟﺮﻳﻮﻥ ﻫﻲ‬
‫‪ :‬ﺁﺛﺎﺭ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺬﻧﻮﺏ ﺍﻟﱵ ﲢﺠﺐ ﺍﻟﻘﻠﻮﺏ ﻭﺗﻐﺸﺎﻫﺎ ﻋﻦ ﻗﺒﻮﻝ ﺍﳊﻖ ﻭﺍﻻﻫﺘﺪﺍﺀ ﺇﻟﻴﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳉﺪﻳﺪﺓ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺟﺪﻳﺪﺓ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻐﻀﺎﺓ ‪ ،‬ﻭﺍﻟﻌﻀﺎﺓ ‪ :‬ﻛﻞ ﺷﺠﺮ ﻟﻪ ﺷﻮﻙ ‪ ،‬ﺃﻣﺎ ﺍﻟﻐﻀﺎﺓ ﻓﻬﻲ ‪ :‬ﺷﺠﺮﺓ ﺗﺸﺒﻪ ﺍﻷﺛﻞ ﺗﻨﺒﺖ ﰲ ﳒﺪ ‪،‬‬
‫ﺍﺷﺘﻬﺮﺕ ﲜﻮﺩ‪‬ﺎ ﻟﻠﻮﻗﻮﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ،‬ﻣﺎﺩﺓ )ﻋﻀﻪ( ﻭ )ﻏﻀﺎ( ‪.‬‬
‫)‪ (6‬ﺍﻟﻌﻮﺳﺞ ‪ :‬ﺷﺠﺮ ﻣﻦ ﺃﺷﺠﺎﺭ ﺍﻟﺸﻮﻙ ‪ ،‬ﻟﻪ ﲦﺮ ﻣﺪﻭﺭ ﺻﻐﲑ ‪ ،‬ﻭﺍﺣﺪﺗﻪ ‪ :‬ﻋﻮﺳﺠﺔ ‪ .‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪. (٦٠٦ / ٢‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻛﺎﻧﺖ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪) :‬ﺣﻴﻨﺌﺬ( ﺭﻣﺰ ﳍﺎ ﺑـ ‪ :‬ﺡ ‪.‬‬

‫‪٣٧٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺬﻱ ﺭﺿﻴﻪ ﺍﷲ ﳍﻢ‪ ،‬ﻭﲟﺨﺎﻟﻔﺔ ﻣﻦ ﺳﻮﺍﻫﻢ‪ ،‬ﺇﻣﺎ ﳌﻌﺼﻴﺘﻪ ﻭﺇﻣﺎ ﻟﻨﻘﻴﺼﺘﻪ‪ ،‬ﻭﺇﻣﺎ ﻷﻧﻪ ﻣﻈﻨﺔ‬
‫ﺍﻟﻨﻘﻴﺼﺔ‪.‬‬
‫ﻓﺈﺫﺍ ‪‬ﺖ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻷﻋﺎﺟﻢ؛ ﺩﺧﻞ ﰲ ﺫﻟﻚ ﻣﺎ ﻋﻠﻴﻪ ﺍﻷﻋﺎﺟﻢ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻗﺪﳝﺎ‬
‫)‪(1‬‬
‫ﻣﺎ ﻋﻠﻴﻪ ﺍﻷﻋﺎﺟﻢ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﳑﺎ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ‪،‬‬ ‫ﻭﺣﺪﻳﺜﺎ‪ ،‬ﻭﺩﺧﻞ ﻓﻴﻪ‬
‫ﻛﻤﺎ ﻳﺪﺧﻞ ﰲ ﻣﺴﻤﻰ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﻋﺎﺩ ﺇﻟﻴﻪ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺗﺸﺒﻪ ﻣﻦ ﺍﻟﻌﺮﺏ ﺑﺎﻟﻌﺠﻢ ﳊﻖ ‪‬ﻢ‪ ،‬ﻭﻣﻦ ﺗﺸﺒﻪ ﻣﻦ ﺍﻟﻌﺠﻢ ﺑﺎﻟﻌﺮﺏ ﳊﻖ ‪‬ﻢ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻛﺎﻥ ﺍﻟﺬﻳﻦ ﺗﻨﺎﻭﻟﻮﺍ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ‪ ،‬ﺇﳕﺎ ﺣﺼﻞ ﺫﻟﻚ ﲟﺘﺎﺑﻌﺘﻬﻢ ﻟﻠﺪﻳﻦ ﺍﳊﻨﻴﻒ‪،‬‬
‫)‪(2‬‬
‫ﻣﻦ ﺍﻟﻌﺮﺏ ﺇﳕﺎ ﻫﻮ ﺑﺘﺨﻠﻔﻬﻢ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻭﺇﻣﺎ‬ ‫ﺑﻠﻮﺍﺯﻣﻪ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻏﲑﻫﺎ‪ .‬ﻭﻣﻦ ﻧﻘﺺ‬
‫ﲟﻮﺍﻓﻘﺘﻬﻢ ﻟﻠﻌﺠﻢ‪ ،‬ﻓﻴﻤﺎ ﺍﻟﺴﻨﺔ ﺃﻥ ﳜﺎﻟﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﻭﺟﻪ )‪. (3‬‬
‫)‪(4‬‬
‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺃﻧﺰﻝ ﻛﺘﺎﺑﻪ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺟﻌﻞ ﺭﺳﻮﻟﻪ ﻣﺒﻠﻐﺎ ﻋﻨﻪ ﻟﻠﻜﺘﺎﺏ‬
‫ﻭﺍﳊﻜﻤﺔ ﺑﻠﺴﺎﻧﻪ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﺘﻜﻠﻤﲔ ﺑﻪ؛ ﱂ ﻳﻜﻦ ﺳﺒﻴﻞ ﺇﱃ‬
‫ﺿﺒﻂ ﺍﻟﺪﻳﻦ ﻭﻣﻌﺮﻓﺘﻪ ﺇﻻ ﺑﻀﺒﻂ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺻﺎﺭﺕ ﻣﻌﺮﻓﺘﻪ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺻﺎﺭ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﻜﻠﻢ ﺑﻪ‬
‫ﺃﺳﻬﻞ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﰲ ﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻭﺃﻗﺮﺏ ﺇﱃ ﺇﻗﺎﻣﺔ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻗﺮﺏ ﺇﱃ‬
‫ﻣﺸﺎ‪‬ﺘﻬﻢ )‪ (5‬ﻟﻠﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﰲ ﲨﻴﻊ ﺃﻣﻮﺭﻫﻢ‪.‬‬
‫ﻭﺳﻨﺬﻛﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺾ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳋﻄﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻛﺮﺍﻫﺔ‬

‫)‪ (1‬ﰲ )ﺏ ﻁ( ‪ :‬ﰲ ﺫﻟﻚ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻧﻘﺾ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻬﺬﺍ ﺃﻭﺟﻪ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ .‬ﻭﻣﻠﺨﺺ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪ :‬ﺃﻥ ﺍﻟﻌﺮﰊ ﻣﻼﺯﻣﺔ ﻟﻠﺪﻳﻦ‬
‫ﺍﳊﻨﻴﻒ ‪ -‬ﺍﻹﺳﻼﻡ ‪ -‬ﻓﺎﻟﻌﺮﺏ ﻫﻢ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻟﻺﺳﻼﻡ ‪ ،‬ﻭﻣﻦ ﳊﻘﻬﻢ ﻣﻦ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﻭﻡ ﻭﻏﲑﻫﻢ ﻭﺍﻋﺘﻨﻖ ﺍﻹﺳﻼﻡ‬
‫ﻭﲤﺴﻚ ﺑﻪ؛ ﺩﺧﻞ ﻣﻌﻬﻢ ﰲ ﺍﻟﻔﻀﻞ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻋﺮﰊ ﺍﻟﻨﺴﺐ ‪ .‬ﻭﻣﻦ ﲣﻠﻒ ﻋﻦ ﺍﻹﺳﻼﻡ ‪ ،‬ﺃﻭ ﺃﺧﻞ ﺑﺒﻌﺾ‬
‫ﺃﺣﻜﺎﻣﻪ ‪ ،‬ﻭﻭﺍﻓﻖ ﺍﻟﻌﺠﻢ ﻓﻴﻤﺎ ﳜﺎﻟﻒ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ﻭﻫﺪﻳﻪ؛ ﻓﺈﻧﻪ ﻳﻨﻘﺺ ﻓﻀﻠﻪ ﻭﺇﻥ ﻛﺎﻥ ﻋﺮﰊ ﺍﻟﻨﺴﺐ ‪ .‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﺍﻟﺴﺎﺑﻘﲔ ‪.‬‬

‫‪٣٧٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺃﻣﻮﺭ ﺃﺧﺮﻯ‪ :‬ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻓﺈﻥ‬ ‫ﻣﺪﺍﻭﻣﺔ ﻏﲑﻩ ﻟﻐﲑ ﺣﺎﺟﺔ‪ ،‬ﻭﺍﻟﻠﺴﺎﻥ ﺗﻘﺎﺭﻧﻪ‬
‫ﺍﻟﻌﺎﺩﺍﺕ ﳍﺎ ﺗﺄﺛﲑ ﻋﻈﻴﻢ ﻓﻴﻤﺎ ﳛﺒﻪ ﺍﷲ ﻭﻓﻴﻤﺎ ﻳﻜﺮﻫﻪ‪ ،‬ﻓﻠﻬﺬﺍ ﺃﻳﻀﺎ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺑﻠﺰﻭﻡ‬
‫ﻋﺎﺩﺍﺕ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﰲ ﺃﻗﻮﺍﳍﻢ ﻭﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﻛﺮﺍﻫﺔ ﺍﳋﺮﻭﺝ ﻋﻨﻬﺎ ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﻏﲑ‬
‫ﺣﺎﺟﺔ‪.‬‬
‫ﻓﺤﺎﺻﻠﻪ‪ :‬ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻴﻪ ‪‬ﻢ؛ ﳌﺎ ﻳﻔﻀﻲ ﺇﻟﻴﻪ ﻣﻦ ﻓﻮﺕ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﷲ‬
‫ﻟﻠﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﺃﻭ ﺣﺼﻮﻝ ﺍﻟﻨﻘﺎﺋﺺ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﻏﲑﻫﻢ‪.‬‬
‫ﻭﳍﺬﺍ‪ :‬ﳌﺎ ﻋﻠﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﺃﺧﺬ ﻣﻦ ﻭﻓﻘﻪ ﺍﷲ ﻣﻨﻬﻢ‬
‫ﻧﻔﺴﻪ ﺑﺎﻻﺟﺘﻬﺎﺩ ﰲ ﲢﻘﻴﻖ ﺍﳌﺸﺎ‪‬ﺔ ﺑﺎﻟﺴﺎﺑﻘﲔ‪ ،‬ﻓﺼﺎﺭ ﺃﻭﻟﺌﻚ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﺘﺎﺑﻌﲔ ﺑﺈﺣﺴﺎﻥ ﺇﱃ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺻﺎﺭ ﻛﺜﲑ ﻣﻨﻬﻢ ﺃﺋﻤﺔ ﻟﻜﺜﲑ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻧﻮﺍ ﻳﻔﻀﻠﻮﻥ ﻣﻦ ﺍﻟﻔﺮﺱ ﻣﻦ‬
‫ﺭﺃﻭﻩ ﺃﻗﺮﺏ ﺇﱃ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ )‪ (2‬ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻋﻨﻪ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ ﰲ‬
‫ﻛﺘﺎﺏ ) ﻓﻀﻞ ﺍﻟﻔﺮﺱ ( ﻗﺎﻝ‪ " :‬ﻋﺠﻢ ﺃﺻﺒﻬﺎﻥ ﻗﺮﻳﺶ ﺍﻟﻌﺠﻢ " )‪. (3‬‬
‫ﻭﺭﻭﻯ ﺃﻳﻀﺎ ﺍﻟﺴﻠﻔﻲ ﺑﺈﺳﻨﺎﺩ ﻣﻌﺮﻭﻑ ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ‬
‫ﺍﳌﺎﺟﺸﻮﻥ )‪ (4‬ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ )‪ (5‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻗﺎﻝ‪ " :‬ﻟﻮ ﺃﱐ ﱂ ﺃﻛﻦ ﻣﻦ ﻗﺮﻳﺶ‬
‫ﻷﺣﺒﺒﺖ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﻓﺎﺭﺱ‪ ،‬ﰒ ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﺃﺻﺒﻬﺎﻥ " )‪. (6‬‬
‫ﻭﺭﻭﻱ ﺑﺈﺳﻨﺎﺩ ﺁﺧﺮ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻗﺎﻝ‪ :‬ﻟﻮﻻ ﺃﱐ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺶ ﻟﺘﻤﻨﻴﺖ ﺃﻥ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻳﻘﺎﺭﻧﻪ ‪.‬‬

‫)‪ (2‬ﻫﻮ ﺍﻹﻣﺎﻡ ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻗﺮﻳﺐ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﺻﻤﻊ ‪ ،‬ﺍﻷﺻﻤﻌﻲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻋﺎﱂ ﺑﺎﳊﺪﻳﺚ ﻭﺍﻟﻌﺮﺑﻴﺔ‬
‫‪ ،‬ﻭﺛﻘﻪ ﺍﻷﺋﻤﺔ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢١٦‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٨٨‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٤١٧ -٤١٥ / ٦‬‬
‫)ﺕ ‪ (٨٦٨‬ﻉ؛ ﻭﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ )‪. (٧٠ / ١‬‬
‫)‪ (3‬ﱂ ﺃﺟﺪ ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﻔﺮﺱ ﺍﳌﺬﻛﻮﺭ ‪ ،‬ﻭﻛﺬﻟﻚ ﱂ ﺃﺟﺪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﻏﲑﻩ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ﺍﳌﺎﺟﺸﻮﻥ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ ‪ ،‬ﻣﻮﱃ ﺁﻝ ﺍﳍﺪﻳﺮ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﻓﻘﻴﻪ ﻣﺼﻨﻒ ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ " ﺭﻭﻯ ﻟﻪ ﺍﻟﺴﺘﺔ ﻭﻣﺎﺕ ﺳﻨﺔ )‪ ١٦٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (٥١٠ / ١‬ﺕ ‪ (١٢٣١‬ﻉ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻗﺎﻝ ‪ :‬ﺍﳌﺎﺟﺸﻮﱐ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺍﻟﻠﻴﺜﻲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﻛﺘﺎﺑﻪ " ﺫﻛﺮ ﺃﺧﺒﺎﺭ ﺃﺻﺒﻬﺎﻥ " ﺑﺴﻨﺪﻩ )‪. (٣٩ ، ٣٨ / ١‬‬

‫‪٣٧٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻛﻮﻥ ﻣﻦ ﺃﺻﺒﻬﺎﻥ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ‪ } r‬ﻟﻮ ﻛﺎﻥ ﺍﻟﺪﻳﻦ ﻣﻌﻠﻘﺎ ﺑﺎﻟﺜﺮﻳﺎ ﻟﺘﻨﺎﻭﻟﻪ ﻧﺎﺱ ﻣﻦ ﻓﺎﺭﺱ‬

‫ﻣﻦ ﺃﺑﻨﺎﺀ )‪ (1‬ﺍﻟﻌﺠﻢ‪ ،‬ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ‪‬ﺎ ﻓﺎﺭﺱ ﻭﺃﺻﺒﻬﺎﻥ { )‪. (2‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻭﻛﺎﻥ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﻣﻦ ﺃﻫﻞ ﺃﺻﺒﻬﺎﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻜﺮﻣﺔ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﻓﺈﻥ ﺁﺛﺎﺭ ﺍﻹﺳﻼﻡ ﻛﺎﻧﺖ ﺑﺄﺻﺒﻬﺎﻥ ﺃﻇﻬﺮ ﻣﻨﻬﺎ ﺑﻐﲑﻫﺎ‪ ،‬ﺣﱴ ﻗﺎﻝ‬
‫ﺍﳊﺎﻓﻆ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﻫﺎﻭﻱ )‪ " (3‬ﻣﺎ ﺭﺃﻳﺖ ﺑﻠﺪﺍ ﺑﻌﺪ ﺑﻐﺪﺍﺩ‪ ،‬ﺃﻛﺜﺮ ﺣﺪﻳﺜﺎ ﻣﻦ ﺃﺻﺒﻬﺎﻥ "‪.‬‬
‫)‪(4‬‬
‫ﺃﺋﻤﺔ ﺍﻟﺴﻨﺔ ﻋﻠﻤﺎ ﻭﻓﻘﻬﺎ‪ ،‬ﻭﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﺎﳊﺪﻳﺚ ﻭﺳﺎﺋﺮ ﺃﻣﻮﺭ ﺍﻹﺳﻼﻡ ﺍﶈﺾ‪،‬‬ ‫ﻭﻛﺎﻥ‬
‫ﻓﻴﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﺣﱴ ﺇﻧﻪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻀﺎ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﺜﻞ‪ :‬ﺻﺎﱀ ﺑﻦ ﺃﲪﺪ‬
‫ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﻣﺜﻞ‪ :‬ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‪ ،‬ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﺃﻧﺎ ﻻ ﺃﻋﻠﻢ ﺣﺎﳍﻢ ﺑﺂﺧﺮﺓ )‪. (5‬‬
‫ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﻜﺎﻥ ﺃﻭ ﺷﺨﺺ ﻣﻦ ﺃﻫﻞ ﻓﺎﺭﺱ‪ ،‬ﳝﺪﺡ ﺍﳌﺪﺡ ﺍﳊﻘﻴﻘﻲ‪ :‬ﺇﳕﺎ ﳝﺪﺡ ﳌﺸﺎ‪‬ﺘﻪ‬
‫)‪(6‬‬
‫ﻓﻀﻞ ﺷﺨﺺ ﻋﻠﻰ ﺷﺨﺺ‪ ،‬ﺃﻭ ﻗﻮﻝ ﻋﻠﻰ ﻗﻮﻝ‪ ،‬ﺃﻭ ﻓﻌﻞ‬ ‫ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﺣﱴ ﻗﺪ ﳜﺘﻠﻒ ﰲ‬
‫ﻋﻠﻰ ﻓﻌﻞ؛ ﻷﺟﻞ ﺍﻋﺘﻘﺎﺩ ﻛﻞ ﻣﻦ ﺍﳌﺨﺘﻠﻔﲔ ﺃﻥ ﻫﺬﺍ ﺃﻗﺮﺏ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻷﻣﺔ ﳎﻤﻌﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻫﻲ‪ :‬ﻓﻀﻞ ﻃﺮﻳﻘﺔ ﺍﻟﻌﺮﺏ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﺃﻥ ﺍﻟﻔﺎﺿﻞ ﻣﻦ‬
‫ﺗﺒﻌﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ ﻫﻨﺎ‪.‬‬
‫ﻭﺇﳕﺎ ﻳﺘﻢ ﺍﻟﻜﻼﻡ ﺑﺄﻣﺮﻳﻦ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﻧﻈﺮ ﰲ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﺃﻭ ﺗﻜﻠﻢ ﻓﻴﻬﺎ‪ ،‬ﺃﻥ ﻳﺴﻠﻚ‬
‫ﺳﺒﻴﻞ ﺍﻟﻌﺎﻗﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﺬﻱ ﻏﺮﺿﻪ ﺃﻥ ﻳﻌﺮﻑ ﺍﳋﲑ‪ ،‬ﻭﻳﺘﺤﺮﺍﻩ ﺟﻬﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﻏﺮﺿﻪ ﺍﻟﻔﺨﺮ‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻦ ﻓﺎﺭﺱ ‪.‬‬

‫)‪ (2‬ﻣﺮ ﲣﺮﻳﺞ ﳓﻮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ )ﺹ ‪ ، (٤١٣‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ‪ :‬ﺫﻛﺮ ﺃﺧﺒﺎﺭ ﺃﺻﺒﻬﺎﻥ ﻷﰊ ﻧﻌﻴﻢ )‪. (٣٩ ، ٣٨ / ١‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﻟﻔﻬﻤﻲ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺍﻟﺮﻫﺎﻭﻱ ‪ ،‬ﰒ ﺍﳊﺮﺍﱐ ‪ ،‬ﳏﺪﺙ ﺣﺎﻓﻆ ﻟﻪ ﻣﺼﻨﻔﺎﺕ ‪ ،‬ﻣﻨﻬﺎ ‪:‬‬
‫ﺍﻷﺭﺑﻌﲔ ﺍﳌﺘﺒﺎﻳﻨﺔ ﺍﻹﺳﻨﺎﺩ ﻭﺍﻟﺒﻼﺩ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٦١٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٤٠ / ٤‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻛﺎﻧﺖ ‪.‬‬
‫)‪ (5‬ﻳﻌﲏ ﺁﺧﺮ ﺍﻷﻣﺮ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﱵ ﺗﻠﺖ ﻋﺼﻮﺭ ﺍﻟﺘﺎﺑﻌﲔ ‪.‬‬
‫)‪ (6‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﻀﻞ ﻃﺮﻳﻖ ﺍﻟﻌﺮﺏ )ﺳﻄﺮﺍﻥ ﺗﻘﺮﻳﺒﺎ( ‪) :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫‪٣٨٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻣﻦ ﺃﺣﺪ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻋﻴﺎﺽ ﺑﻦ ﲪﺎﺭ‬ ‫ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻻ ﺍﻟﻐﻤﺺ‬
‫ﺍ‪‬ﺎﺷﻌﻲ )‪ t (2‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺇﻧﻪ ﺃﻭﺣﻲ ﺇﱄ ﺃﻥ ﺗﻮﺍﺿﻌﻮﺍ‪ ،‬ﺣﱴ ﻻ ﻳﻔﺨﺮ‬

‫ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻻ ﻳﺒﻐﻲ ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪ { )‪. (4) (3‬‬
‫ﻓﻨﻬﻰ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﻋﻦ ﻧﻮﻋﻲ ﺍﻻﺳﺘﻄﺎﻟﺔ ﻋﻠﻰ ﺍﳋﻠﻖ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﻔﺨﺮ‬
‫ﻭﺍﻟﺒﻐﻲ؛ ﻷﻥ ﺍﳌﺴﺘﻄﻴﻞ ﺇﻥ ﺍﺳﺘﻄﺎﻝ ﲝﻖ ﻓﻘﺪ ﺍﻓﺘﺨﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻐﲑ ﺣﻖ ﻓﻘﺪ ﺑﻐﻰ‪ ،‬ﻓﻼ ﳛﻞ ﻻ‬
‫ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺃﻥ ﻳﺬﻛﺮ ﻓﻀﻞ ﺑﲏ ﻫﺎﺷﻢ ﺃﻭ‬
‫ﻗﺮﻳﺶ ﺃﻭ ﺍﻟﻌﺮﺏ ﺃﻭ ﺑﻌﻀﻬﻢ‪ ،‬ﻓﻼ ﻳﻜﻦ ﺣﻈﻪ ﺍﺳﺘﺸﻌﺎﺭ ﻓﻀﻞ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ‬
‫ﳐﻄﺊ ﰲ ﻫﺬﺍ؛ ﻷﻥ ﻓﻀﻞ ﺍﳉﻨﺲ ﻻ ﻳﺴﺘﻠﺰﻡ ﻓﻀﻞ ﺍﻟﺸﺨﺺ ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻓﺮﺏ ﺣﺒﺸﻲ ﺃﻓﻀﻞ‬
‫ﻋﻨﺪ ﺍﷲ ﻣﻦ ﲨﻬﻮﺭ ﻗﺮﻳﺶ‪ ،‬ﰒ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﻳﻮﺟﺐ ﻧﻘﺼﻪ ﻭﺧﺮﻭﺟﻪ ﻋﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺃﻥ‬
‫ﻳﺴﺘﻌﻠﻲ ‪‬ﺬﺍ‪ ،‬ﺃﻭ ﻳﺴﺘﻄﻴﻞ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻣﺜﻞ ﺍﻟﻌﺠﻢ‪ ،‬ﺃﻭ ﻏﲑ ﻗﺮﻳﺶ‪ ،‬ﺃﻭ ﻏﲑ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻓﻠﻴﻌﻠﻢ‬
‫ﺃﻥ ﺗﺼﺪﻳﻘﻪ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻴﻤﺎ ﺃﺧﱪ ﻭﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮ‪ ،‬ﻭﳏﺒﺔ ﻣﻦ ﺃﺣﺒﻪ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﺸﺒﻪ ﲟﻦ‬
‫ﻓﻀﻞ ﺍﷲ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺪﻳﻦ ﺍﳊﻖ‪ ،‬ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﳏﻤﺪﺍ؛ ﻳﻮﺟﺐ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﲨﻬﻮﺭ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻔﻀﻠﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻔﻀﻞ ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫ﻭﺍﻧﻈﺮ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﺣﲔ ﻭﺿﻊ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻳﺒﺪﺃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺑﻨﻔﺴﻪ‬

‫)‪ (1‬ﰲ )ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻐﻤﺾ ‪ .‬ﻭﻛﻼﳘﺎ ﲟﻌﲎ ﻭﺍﺣﺪ ‪ :‬ﻓﺎﻟﻐﻤﺺ ﻫﻮ ‪ :‬ﺍﻻﺳﺘﺼﻐﺎﺭ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻏﻤﺼﻪ ‪ :‬ﺇﺫﺍ‬
‫ﺍﺳﺘﺼﻐﺮﻩ ﻭﱂ ﻳﺮﻩ ﺷﻴﺌﺎ ‪ .‬ﻭﺍﻟﻐﻤﺾ ﻫﻮ ‪ :‬ﺍﻻﺯﺩﺭﺍﺀ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻍ ﻡ ﺹ( ‪) ،‬ﺹ ‪، (٤٨١‬‬
‫ﻭﻣﺎﺩﺓ )ﻍ ﻡ ﺽ( ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (2‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ ‪ ،‬ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ﻭﻋﺎﺵ ﺇﱃ ﺣﺪﻭﺩ ﺳﻨﺔ )‪ ٥٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪. (٩٠ / ٢‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (٤٨٩٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪. (٤١٧٩‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻳﻌﺮﻑ ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻫﻞ ﺍﳉﻨﺔ‬
‫ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٨٦٥‬ﺍﳋﺎﺹ ﺭﻗﻢ )‪ (٦٤‬ﰲ ﺍﻟﺒﺎﺏ ‪ .‬ﻭﺍﳊﺪﻳﺚ ﻃﻮﻳﻞ ﻫﺬﺍ ﺟﺰﺀ ﻣﻨﻪ ‪ ،‬ﻭﻣﻄﻠﻊ ﻫﺬﻩ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ‪ " :‬ﻭﺇﻥ ﺍﷲ ﺃﻭﺣﻰ ﺇﱄ ‪ " . .‬ﺇﱁ ﻛﻤﺎ ﺫﻛﺮ ﻫﻨﺎ )‪. (٢١٩٩ / ٤‬‬

‫‪٣٨١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻣﻦ‬ ‫ﻭﻟﻜﻦ ﺿﻌﻮﺍ ﻋﻤﺮ ﺣﻴﺚ ﻭﺿﻌﻪ ﺍﷲ‪ .‬ﻓﺒﺪﺃ ﺑﺄﻫﻞ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﰒ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻻ‬
‫ﻳﻠﻴﻬﻢ‪ ،‬ﺣﱴ ﺟﺎﺀﺕ ﻧﻮﺑﺘﻪ ﰲ ﺑﲏ ﻋﺪﻱ ﻭﻫﻢ ﻣﺘﺄﺧﺮﻭﻥ ﻋﻦ ﺃﻛﺜﺮ ﺑﻄﻮﻥ ﻗﺮﻳﺶ‪.‬‬
‫ﰒ ﻫﺬﺍ ﺍﻻﺗﺒﺎﻉ ﻟﻠﺤﻖ ﻭﳓﻮﻩ‪ ،‬ﻗﺪﻣﻪ ﻋﻠﻰ ﻋﺎﻣﺔ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ ﻗﺮﻳﺶ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﺍﺳﻢ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﻗﺪ ﺻﺎﺭ ﻓﻴﻪ ﺍﺷﺘﺒﺎﻩ‪ ،‬ﻓﺈﻧﺎ ﻗﺪﻣﻨﺎ ﺃﻥ ﺍﺳﻢ ﺍﻟﻌﺠﻢ ﻳﻌﻢ ﰲ‬
‫ﺍﻟﻠﻐﺔ‪ :‬ﻛﻞ ﻣﻦ ﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﰒ ﳌﺎ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﰲ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ ﺃﻛﺜﺮ ﻣﻨﻪ ﰲ ﻏﲑﻫﻢ‬
‫ﻣﻦ ﺍﻟﻌﺠﻢ؛ ﻛﺎﻧﻮﺍ ﻫﻢ ﺃﻓﻀﻞ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻓﻐﻠﺐ ﻟﻔﻆ ﺍﻟﻌﺠﻢ ﰲ ﻋﺮﻑ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻓﺼﺎﺭ ﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ ﻋﺎﻣﻴﺔ ﻓﻴﻬﻢ‪.‬‬
‫)‪(3‬‬
‫ﻭﺍﺳﻢ ﺍﻟﻌﺮﺏ ﰲ ﺍﻷﺻﻞ ﻛﺎﻥ ﺍﲰﺎ ﻟﻘﻮﻡ ﲨﻌﻮﺍ ﺛﻼﺛﺔ ﺃﻭﺻﺎﻑ‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﻟﺴﺎ‪‬ﻢ ﻛﺎﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻥ ﻣﺴﺎﻛﻨﻬﻢ ﻛﺎﻧﺖ ﺃﺭﺽ ﺍﻟﻌﺮﺏ ﻭﻫﻲ‪ :‬ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻣﻦ ﲝﺮ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻭﻣﻦ ﺃﻗﺼﻰ ﺣﺠﺮ ﺑﺎﻟﻴﻤﻦ‪ ،‬ﺇﱃ ﺃﻭﺍﺋﻞ ﺍﻟﺸﺎﻡ‪ ،‬ﲝﻴﺚ ﻛﺎﻧﺖ‬ ‫ﺇﱃ ﲝﺮ ﺍﻟﺒﺼﺮﺓ‬ ‫ﺍﻟﻘﻠﺰﻡ‬
‫ﺗﺪﺧﻞ ﺍﻟﻴﻤﻦ ﰲ ﺩﺍﺭﻫﻢ‪ ،‬ﻭﻻ ﺗﺪﺧﻞ )‪ (6‬ﻓﻴﻬﺎ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ‪ ،‬ﺣﲔ‬
‫ﺍﳌﺒﻌﺚ ﻭﻗﺒﻠﻪ‪.‬‬
‫ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻓﺘﺤﺖ ﺍﻷﻣﺼﺎﺭ ﺳﻜﻨﻮﺍ ﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ‪ ،‬ﻣﻦ ﺃﻗﺼﻰ ﺍﳌﺸﺮﻕ ﺇﱃ ﺃﻗﺼﻰ‬

‫)‪ (1‬ﻻ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰒ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺃﺻﻨﺎﻑ ‪.‬‬
‫)‪ (4‬ﲝﺮ ﺍﻟﻘﻠﺰﻡ ﻫﻮ ﺍﳌﺴﻤﻰ ﺍﻵﻥ ﺑﺎﻟﺒﺤﺮ ﺍﻷﲪﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٣٤٤ / ١‬‬
‫)‪ (5‬ﲝﺮ ﺍﻟﺒﺼﺮﺓ ﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﳋﻠﻴﺞ ﺍﻟﻌﺮﰊ ‪ .‬ﻭﻳﺴﻤﻰ ﻗﺪﳝﺎ ‪ :‬ﲝﺮ ﻓﺎﺭﺱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪(٣٤٤ ، ٣٤٣ / ١‬‬
‫‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻭﻻ ﻳﺪﺧﻞ ‪.‬‬

‫‪٣٨٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﻫﺬﻩ ﻛﺎﻧﺖ ﻣﺴﺎﻛﻦ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ﻭﺍﻟﱪﺑﺮ‪،‬‬ ‫ﺍﳌﻐﺮﺏ‪ ،‬ﻭﺇﱃ ﺳﻮﺍﺣﻞ ﺍﻟﺸﺎﻡ ﻭﺃﺭﻣﻴﻨﻴﺔ‬
‫ﻭﻏﲑﻫﻢ‪.‬‬
‫ﰒ ﺍﻧﻘﺴﻤﺖ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻗﺴﻤﲔ‪:‬‬
‫)‪(2‬‬
‫ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺣﱴ ﻻ ﻳﻌﺮﻑ ﻋﺎﻣﺘﻬﻢ ﻏﲑﻩ‪ ،‬ﺃﻭ ﻳﻌﺮﻓﻮﻧﻪ‬ ‫ﻣﻨﻬﺎ ‪ :‬ﻣﺎ ﻏﻠﺐ ﻋﻠﻰ ﺃﻫﻠﻪ‬
‫ﻭﻏﲑﻩ‪ ،‬ﻣﻊ ﻣﺎ ﺩﺧﻞ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻟﻠﺤﻦ‪ ،‬ﻭﻫﺬﻩ ﻏﺎﻟﺐ ﻣﺴﺎﻛﻦ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺍﻟﻌﺮﺍﻕ‪،‬‬
‫ﻭﻣﺼﺮ‪ ،‬ﻭﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﺃﻇﻦ ﺃﺭﺽ ﻓﺎﺭﺱ ﻭﺧﺮﺍﺳﺎﻥ ﻛﺎﻧﺖ ﻫﻜﺬﺍ ﻗﺪﳝﺎ‪.‬‬
‫)‪(3‬‬
‫ﻭﻣﻨﻬﺎ ‪ :‬ﻣﺎ ﺍﻟﻌﺠﻤﻴﺔ ﻛﺜﲑﺓ ﻓﻴﻬﻢ‪ ،‬ﺃﻭ ﻏﺎﻟﺒﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻛﺒﻼﺩ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﺧﺮﺍﺳﺎﻥ‬
‫ﻭﺃﺭﻣﻴﻨﻴﺔ‪ ،‬ﻭﺃﺫﺭﺑﻴﺠﺎﻥ )‪ (4‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺒﻘﺎﻉ ﺍﻧﻘﺴﻤﺖ‪ :‬ﺇﱃ ﻣﺎ ﻫﻮ ﻋﺮﰊ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﺇﱃ ﻣﺎ ﻫﻮ ﻋﺮﰊ ﺍﻧﺘﻘﺎﻻ‪ ،‬ﻭﺇﱃ ﻣﺎ ﻫﻮ‬
‫ﻋﺠﻤﻲ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻧﺴﺎﺏ )‪ (5‬ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫)‪(6‬‬
‫ﻻ ﺩﺍﺭﺍ‪ ،‬ﺃﻭ‬ ‫ﻗﻮﻡ ﻣﻦ ﻧﺴﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻫﻢ ﺑﺎﻗﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺴﺎﻧﺎ ﻭﺩﺍﺭﺍ‪ ،‬ﺃﻭ ﻟﺴﺎﻧﺎ‬
‫ﺩﺍﺭﺍ ﻻ ﻟﺴﺎﻧﺎ )‪. (7‬‬
‫ﻭﻗﻮﻡ ﻣﻦ ﻧﺴﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﻞ ﻣﻦ ﻧﺴﻞ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﺻﺎﺭﺕ ﺍﻟﻌﺠﻤﻴﺔ ﻟﺴﺎ‪‬ﻢ ﻭﺩﺍﺭﻫﻢ‪ ،‬ﺃﻭ‬

‫)‪ (1‬ﺃﺭﻣﻴﻨﻴﺔ ‪ :‬ﻫﻲ ﺍﻟﺒﻼﺩ ﺍﻟﻮﺍﻗﻌﺔ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ ﻭﺷﺮﻕ ﺗﺮﻛﻴﺎ ‪ ،‬ﻭﺟﻨﻮﺏ ﺷﺮﻕ ﺍﻟﺒﺤﺮ ﺍﻷﺳﻮﺩ ‪ ،‬ﻭﻏﺮﺏ ﲝﺮ ﻗﺰﻭﻳﻦ ‪،‬‬
‫ﻭﻫﻲ ﺩﺍﺧﻠﺔ ﰲ ﻣﻠﺘﻘﻰ ﺣﺪﻭﺩ ﺇﻳﺮﺍﻥ ﻣﻊ ﺗﺮﻛﻴﺎ ﻭﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﰲ ﺃﺭﺍﺿﻲ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ﺍﻵﻥ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺧﺎﺭﻃﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﰲ ﺃﻃﻠﺲ ﺍﻟﻌﺎﱂ )ﺹ ‪. (١٣‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻫﻠﻬﺎ ‪.‬‬
‫)‪ (3‬ﺧﺮﺍﺳﺎﻥ ‪ :‬ﺑﻼﺩ ﻭﺍﺳﻌﺔ ﺃﻭﻝ ﺣﺪﻭﺩﻫﺎ ﻣﺎ ﻳﻠﻲ ﺍﻟﻌﺮﺍﻕ ﻏﺮﺑﺎ ‪ ،‬ﻭﲤﺘﺪ ﺷﺮﻗﺎ ﺣﱴ ﺣﺪﻭﺩ ﺍﳍﻨﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‬
‫)‪. (٣٥٠ / ٢‬‬
‫)‪ (4‬ﺃﺫﺭﺑﻴﺠﺎﻥ ‪ :‬ﻫﻲ ﺍﻟﺒﻼﺩ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻵﻥ ﰲ ﺃﻗﺼﻰ ﴰﺎﻝ ﺇﻳﺮﺍﻥ ﻣﻦ ﺟﻬﺔ ﲝﺮ ﻗﺰﻭﻳﻦ ‪ ،‬ﻭﻗﺎﻋﺪ‪‬ﺎ ﻣﺪﻳﻨﺔ ﺗﱪﻳﺰ ﺍﳌﺸﻬﻮﺭﺓ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪ . (١٢٨ / ١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺃﻃﻠﺲ ﺍﻟﻌﺎﱂ )ﺹ ‪ (١٣‬ﺧﺮﻳﻄﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫)‪ (٦ ، 6) (6‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (٦ ، ٥) (7‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٣٨٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺣﺪﳘﺎ‪.‬‬
‫ﻭﻗﻮﻡ )‪ (1‬ﳎﻬﻮﻟﻮ ﺍﻷﺻﻞ‪ ،‬ﻻ ﻳﺪﺭﻯ‪ :‬ﺃﻣﻦ ﻧﺴﻞ ﺍﻟﻌﺮﺏ ﻫﻢ‪ ،‬ﺃﻡ ﻣﻦ ﻧﺴﻞ ﺍﻟﻌﺠﻢ ؟ ﻭﻫﻢ‬
‫ﺃﻛﺜﺮ )‪ (2‬ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻋﺮﺏ ﺍﻟﺪﺍﺭ ﻭﺍﻟﻠﺴﺎﻥ‪ ،‬ﺃﻭ ﻋﺠﻤﺎ ﰲ ﺃﺣﺪﳘﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻧﻘﺴﻤﻮﺍ ﰲ ﺍﻟﻠﺴﺎﻥ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﻗﻮﻡ ﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻟﻔﻈﺎ ﻭﻧﻐﻤﺔ )‪. (3‬‬
‫ﻭﻗﻮﻡ ﻳﺘﻜﻠﻤﻮﻥ ‪‬ﺎ ﻟﻔﻈﺎ ﻻ ﻧﻐﻤﺔ‪ ،‬ﻭﻫﻢ ﺍﳌﺘﻌﺮﺑﻮﻥ ﺍﻟﺬﻳﻦ ﻣﺎ ﺗﻌﻠﻤﻮﺍ ﺍﻟﻠﻐﺔ ﺍﺑﺘﺪﺍﺀ ﻣﻦ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺇﳕﺎ ﺍﻋﺘﺎﺩﻭﺍ ﻏﲑﻫﺎ‪ ،‬ﰒ ﺗﻌﻠﻤﻮﻫﺎ‪ ،‬ﻛﻐﺎﻟﺐ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﳑﻦ ﺗﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻭﻗﻮﻡ ﻻ ﻳﺘﻜﻠﻤﻮﻥ ‪‬ﺎ ﺇﻻ ﻗﻠﻴﻼ‪.‬‬
‫ﻭﻫﺬﺍﻥ ﺍﻟﻘﺴﻤﺎﻥ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﺗﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻌﺠﻤﻴﺔ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﻗﺪ ﻳﺘﻜﺎﻓﺄ ﰲ ﺣﻘﻪ ﺍﻷﻣﺮﺍﻥ‪ :‬ﺇﻣﺎ ﻗﺪﺭﺓ‪ ،‬ﻭﺇﻣﺎ ﻋﺎﺩﺓ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﺍﻧﻘﺴﻤﺖ‪ :‬ﻧﺴﺒﺎ ﻭﻟﺴﺎﻧﺎ ﻭﺩﺍﺭﺍ؛ ﻓﺈﻥ ﺍﻷﺣﻜﺎﻡ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ‬
‫ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ )‪ (4‬ﺧﺼﻮﺻﺎ ﺍﻟﻨﺴﺐ ﻭﺍﻟﻠﺴﺎﻥ‪.‬‬
‫ﻓﺈﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﲢﺮﱘ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺑﲏ ﻫﺎﺷﻢ‪ ،‬ﻭﺍﺳﺘﺤﻘﺎﻕ ﻧﺼﻴﺐ ﻣﻦ ﺍﳋﻤﺲ؛ ﺛﺒﺖ‬
‫ﳍﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺇﻥ ﺻﺎﺭﺕ ﺃﻟﺴﻨﺘﻬﻢ ﺃﻋﺠﻤﻴﺔ‪.‬‬
‫ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺣﻜﻢ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ﻭﺃﺧﻼﻕ ﺍﻟﻌﺮﺏ‪ :‬ﻳﺜﺒﺖ ﳌﻦ ﻛﺎﻥ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺃﺻﻠﻪ ﻓﺎﺭﺳﻴﺎ‪ ،‬ﻭﻳﻨﺘﻔﻲ ﻋﻤﻦ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻠﻪ ﻫﺎﴰﻴﺎ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ‪ :‬ﺃﻥ )‪ (5‬ﻣﺎ ﺫﻛﺮﺗﻪ ﻣﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻷﻋﺎﺟﻢ‪ :‬ﺇﳕﺎ ﺍﻟﻌﱪﺓ )‪ (6‬ﲟﺎ ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻛﺎﻥ ﺇﱃ ﻫﺪﺍﻫﻢ ﺃﻗﺮﺏ ﻓﻬﻮ ﺍﳌﻔﻀﻞ‪،‬‬

‫)‪ (1‬ﻭﻗﻮﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻣﻦ ﺃﻛﺜﺮ ‪.‬‬
‫)‪ (3‬ﺍﻟﻨﻐﻤﺔ ﻫﻲ ‪ :‬ﺟﺮﺱ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺼﻮﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ،‬ﻣﺎﺩﺓ )ﻧﻐﻢ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﺬﺍ ﺍﻻﻧﻘﺴﺎﻡ ‪.‬‬
‫)‪ (5‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﳕﺎ ﺍﻟﻌﱪﺓ ﻓﻴﻪ ﲟﺎ ﻛﺎﻥ ‪.‬‬

‫‪٣٨٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﻞ ﻣﺎ ﺧﺎﻟﻒ ﺫﻟﻚ ﻓﻬﻮ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺨﺎﻟﻒ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ ﻋﺮﰊ ﺍﻟﻨﺴﺐ‪ ،‬ﺃﻭ‬
‫ﻋﺮﰊ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻫﻜﺬﺍ ﺟﺎﺀ ﻋﻦ ﺍﻟﺴﻠﻒ‪:‬‬
‫)‪(1‬‬
‫ﻓﺮﻭﻯ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻃﺎﻫﺮ ﺍﻟﺴﻠﻔﻲ ‪ -‬ﰲ ﻓﻀﻞ ﺍﻟﻌﺮﺏ ‪ -‬ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﰊ ﺷﻬﺎﺏ ﺍﳊﻨﺎﻁ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺑﻦ ﻣﻮﺳﻰ‪ ،‬ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‬ ‫ﺣﺪﺛﻨﺎ ﺣﺒﺎﻥ‬
‫ﻗﺎﻝ‪ " :‬ﻣﻦ ﻭﻟﺪ ﰲ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﻋﺮﰊ "‪ .‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺮﻭﻯ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ‪ :‬ﻷﻥ ﻣﻦ ﻭﻟﺪ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺪ ﻭﻟﺪ ﰲ ﺩﺍﺭ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻋﺘﺎﺩ ﺧﻄﺎ‪‬ﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻷﻣﺮ‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ‬ ‫ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﳋﻼﻝ‬ ‫ﺍﻟﺴﺎﺟﻲ‬ ‫ﺍﻟﺴﻠﻔﻲ ﻋﻦ ﺍﳌﺆﲤﻦ‬ ‫ﻭﺭﻭﻯ‬
‫ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻨﻮﲞﱵ )‪ (8‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺒﺸﺮ )‪ (10) (9‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺭﺑﻪ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﻜﻨﺎﱐ ﺍﳊﻨﺎﻁ ‪ ،‬ﺃﺑﻮ ﺷﻬﺎﺏ ‪ ،‬ﺍﻷﺻﻐﺮ ‪ ،‬ﻧﺰﻳﻞ ﺍﳌﺪﺍﺋﻦ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺻﺪﻭﻕ ‪ ،‬ﻳﻬﻢ " ﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ﺗﻮﰲ ﺳﻨﺔ )‪ ١٧٢‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٧١ / ١‬ﺕ‬
‫‪. (٨٥١‬‬
‫)‪ (2‬ﰲ )ﺃ ﺏ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺟﺒﺎﺭ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﻭﻫﻮ ‪ :‬ﺣﺒﺎﻥ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺳﻮﺍﺭ ﺍﻟﺴﻠﻤﻲ ﺃﺑﻮ ﳏﻤﺪ‬
‫ﺍﳌﺮﻭﺯﻱ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺒﺎﻗﺮ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻗﺪ ﺭﻭﻯ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺆﲤﺮ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺍﳌﺆﲤﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺑﻌﻲ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺴﺎﺟﻲ ‪ ،‬ﻋﺎﱂ ﺑﺎﳊﺪﻳﺚ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺗﻮﰲ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ )‪٥٠٧‬‬
‫ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪ ٤٤٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (٣١٨ / ٧‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﳋﻼﻝ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ )ﺹ‬
‫‪ (١١٦٤‬ﻭﻓﻬﺎﺭﺳﻬﺎ )ﺹ ‪. (٧١‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﺍﻟﺘﻮﳋﻲ ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﳍﺎﻣﺶ ‪) :‬ﻛﺬﺍ ﺑﺎﻷﺻﻞ( ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﻟﻨﻮﲞﱵ ‪ .‬ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟﻨﺴﺦ‬
‫ﺍﳌﺨﻄﻮﻃﺔ ﻟﺪﻱ ‪ ،‬ﻭﻛﻤﺎ ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٢٠١ / ٢‬ﺕ ‪ . (٩٠٩‬ﻭﺗﺮﲨﺘﻪ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﺃﰊ ﺳﻬﻞ ﺍﻟﻨﻮﲞﱵ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻋﻦ ﺍﶈﺎﻣﻠﻲ ﻗﺎﻝ ‪ " :‬ﲰﺎﻋﻪ ﺻﺤﻴﺢ ﻟﻜﻨﻪ ﺭﺍﻓﻀﻲ‬
‫ﻣﻌﺘﺰﱄ " ﻭﻋﻦ ﺍﻟﱪﻗﺎﱐ ﻗﻮﻟﻪ ‪ " :‬ﻛﺎﻥ ﻣﻌﺘﺰﻟﻴﺎ ﻭﻛﺎﻥ ﻳﺘﺸﻴﻊ ﺇﻻ ﺃﻧﻪ ﺗﺒﲔ ﺃﻧﻪ ﺻﺪﻭﻕ " ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٤٥٢‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٢٠١ / ٢‬ﺕ ‪ (٩٠٩‬ﺡ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﺑﺸﺮ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﺑﻦ ﻣﺒﺸﺮ ‪ .‬ﻛﻤﺎ ﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﺍﻟﺘﺎﻟﻴﺔ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺒﺸﺮ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪ ،‬ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﺍﶈﺪﺙ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٣٢٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺷﺬﺭﺍﺕ‬
‫ﺍﻟﺬﻫﺐ )‪. (٣٤٥ / ٢‬‬

‫‪٣٨٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻦ ﺣﺮﺏ ﺍﻟﻨﺸﺎﺋﻲ )‪ (1‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺍﻷﺯﺭﻕ )‪ (2‬ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ ﻋﻦ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ ‪ t‬ﻳﺮﻓﻌﻪ ﻗﺎﻝ‪ } :‬ﻣﻦ ﺗﻜﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻓﻬﻮ ﻋﺮﰊ‪ ،‬ﻭﻣﻦ ﺃﺩﺭﻙ ﻟﻪ ﺍﺛﻨﺎﻥ )‪ (3‬ﰲ ﺍﻹﺳﻼﻡ‬

‫ﻓﻬﻮ ﻋﺮﰊ { )‪ . (4‬ﻫﻜﺬﺍ ﻓﻴﻪ‪ .‬ﻭﺃﻇﻨﻪ‪ } :‬ﻭﻣﻦ ﺃﺩﺭﻙ ﻟﻪ ﺃﺑﻮﺍﻥ { ‪.‬‬

‫ﻓﻬﻨﺎ ‪ -‬ﺇﻥ ﺻﺢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ -‬ﻓﻘﺪ ﻋﻠﻘﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﻪ ﲟﺠﺮﺩ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻋﻠﻘﺖ ﰲ‬
‫)‪(5‬‬
‫ﺃﺑﻮ‬ ‫ﺍﻟﻨﺴﺐ ﺑﺄﻥ ﻳﺪﺭﻙ ﻟﻪ ﺃﺑﻮﺍﻥ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻗﺪ ﳛﺘﺞ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ‬
‫ﺣﻨﻴﻔﺔ )‪ (6‬ﺃﻥ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺃﺑﻮﺍﻥ ﰲ ﺍﻹﺳﻼﻡ ﺃﻭ ﰲ ﺍﳊﺮﻳﺔ‪ ،‬ﻟﻴﺲ ﻛﻔﺆﺍ ﳌﻦ ﻟﻪ ﺃﺑﻮﺍﻥ ﰲ ﺫﻟﻚ‪،‬‬
‫ﻭﺇﻥ ﺍﺷﺘﺮﻛﺎ )‪ (7‬ﰲ ﺍﻟﻌﺠﻤﻴﺔ ﻭﺍﻟﻌﺘﺎﻗﺔ‪.‬‬
‫)‪(9‬‬
‫ﻭﻣﺬﻫﺐ ﺃﰊ ﻳﻮﺳﻒ‪ :‬ﺫﻭ ﺍﻷﺏ ﺍﻟﻮﺍﺣﺪ ﻛﺬﻱ ﺍﻷﺑﻮﻳﻦ )‪ (8‬ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ‬
‫ﻻ ﻋﱪﺓ ﺑﺬﻟﻚ‪ ،‬ﻧﺺ ﻋﻠﻴﻪ ﺃﲪﺪ )‪. (10‬‬
‫)‪(11‬‬
‫ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ‬ ‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺑﻦ ﺭﺷﻴﻖ‬

‫)‪ (1‬ﻛﺬﺍ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻨﺸﺎﺋﻲ ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ :‬ﺍﻟﻨﺴﺎﺋﻲ ‪ .‬ﻭﻟﻌﻠﻪ ﻏﻠﻂ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪ .‬ﻭﺗﺮﲨﺘﻪ ‪ :‬ﳏﻤﺪ ﺑﻦ‬
‫ﺣﺮﺏ ﺑﻦ ﺣﺮﻣﺎﻥ ﺍﻟﻨﺸﺎﺋﻲ ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﺻﺪﻭﻕ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ ‪ :‬ﻛﺎﻥ ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ‬
‫ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٥٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٠٩ ، ١٠٨ / ٩‬ﺕ ‪. (١٤٧‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻣﺮﺩﺍﺱ ‪ ،‬ﺍﳌﺨﺰﻭﻣﻲ ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻷﺯﺭﻕ ‪ ،‬ﺛﻘﺔ ﻣﺄﻣﻮﻥ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪،‬‬
‫ﻭﻟﺪ ﺳﻨﺔ )‪ ١١٧‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ١٩٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٥٧ / ١‬ﺕ ‪ (٤٨٦‬ﺃ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ‪ :‬ﺇﺑﻨﺎﻥ ‪ .‬ﻭﰲ )ﺝ ﺩ( ‪ :‬ﺃﺑﺎﻥ ‪.‬‬
‫)‪ (4‬ﱂ ﺃﺟﺪﻩ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﻷﰊ ﺣﻨﻴﻔﺔ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻟﻘﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺃﻥ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻌﺠﻤﻴﺔ ﻭﺍﻟﻌﺘﺎﻗﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻛﺬﻱ ﺍﻷﺑﻮﺍﻥ( ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﻟﻐﺔ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻧﻪ ﻻ ﻋﱪﺓ ‪.‬‬
‫)‪ (10‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﻓﺼﺎﺡ ﻻﺑﻦ ﻫﺒﲑﺓ )‪(١٢١ / ٢‬؛ ﻭﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻷﰊ ﺩﺍﻭﺩ )ﺹ ‪. (١٥٩‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺭﺷﻴﻖ ‪ ،‬ﺍﻟﻌﺪﻝ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﻟﻌﺴﻜﺮﻱ ‪ ،‬ﻣﺼﺮﻱ ﻣﺸﻬﻮﺭ ‪ ،‬ﻋﺎﱄ ﺍﻟﺴﻨﺪ ‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪،‬‬
‫ﻭﻗﺎﻝ ‪ :‬ﻟﻴﻨﻪ ﺍﳊﺎﻓﻆ ﻋﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﺳﻌﻴﺪ ﻗﻠﻴﻼ ‪ ،‬ﻭﻭﺛﻘﻪ ﲨﺎﻋﺔ ‪ .‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﺢ ﰲ ﺃﺻﻠﻪ ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻭﺛﻘﻪ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٢٨٣‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ٣٨٠‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ . (٨٧‬ﺍﻧﻈﺮ ‪ :‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ )‪/ ١‬‬

‫‪٣٨٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﻫﺎﺭﻭﻥ )‪ (1‬ﺣﺪﺛﻨﺎ ﺍﻟﻌﻼﺀ ﺑﻦ ﺳﺎﱂ )‪ (2‬ﺣﺪﺛﻨﺎ ﻗﺮﺓ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﻮﺍﺳﻄﻲ‬
‫)‪(4‬‬
‫ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ‬ ‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﳍﺬﱄ‬
‫ﻭﺳﻠﻤﺎﻥ‬ ‫)‪(6‬‬
‫ﺇﱃ ﺣﻠﻘﺔ ﻓﻴﻬﺎ ﺻﻬﻴﺐ ﺍﻟﺮﻭﻣﻲ‬ ‫)‪(5‬‬
‫ﺍﻟﺮﲪﻦ ﻗﺎﻝ‪ } :‬ﺟﺎﺀ ﻗﻴﺲ ﺑﻦ ﺣﻄﺎﻃﺔ‬
‫ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﻭﺑﻼﻝ ﺍﳊﺒﺸﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻗﺪ ﻗﺎﻣﻮﺍ ﺑﻨﺼﺮﺓ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻓﻤﺎ ﺑﺎﻝ‬
‫ﻫﺆﻻﺀ ؟ ﻓﻘﺎﻡ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻓﺄﺧﺬ ﺑﺘﻼﺑﻴﺒﻪ‪ ،‬ﰒ ﺃﺗﻰ ﺑﻪ ﺍﻟﻨﱯ ‪ r‬ﻓﺄﺧﱪﻩ ﲟﻘﺎﻟﺘﻪ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﻨﱯ ‪r‬‬
‫ﻣﻐﻀﺒﺎ ﳚﺮ ﺭﺩﺍﺀﻩ ﺣﱴ ﺩﺧﻞ ﺍﳌﺴﺠﺪ‪ ،‬ﰒ ﻧﻮﺩﻱ‪ :‬ﺃﻥ )‪ (7‬ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ‪ ،‬ﻓﺼﻌﺪ ﺍﳌﻨﱪ‪ ،‬ﻓﺤﻤﺪ‬
‫ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﰒ ﻗﺎﻝ‪ " :‬ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺏ ﺭﺏ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻷﺏ ﺃﺏ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﺍﻟﺪﻳﻦ ﺩﻳﻦ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻴﺴﺖ ﻷﺣﺪﻛﻢ ﺑﺄﺏ ﻭﻻ ﺃﻡ‪ ،‬ﺇﳕﺎ ﻫﻲ ﻟﺴﺎﻥ‪ ،‬ﻓﻤﻦ ﺗﻜﻠﻢ‬

‫‪ . (٢١٢‬ﻭﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٢٠٧ / ٢‬ﺕ ‪ (٩٢٢‬ﺡ؛ ﻭﺍﻟﻠﺒﺎﺏ )‪(٣٤٠ / ٢‬؛ ﻭﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ )‪) ، (٩٥٩ / ٢‬ﺕ‬
‫‪ ، (٩٠٣‬ﻭﻭﻗﻊ ﰲ ﺗﺎﺭﻳﺦ ﻭﻻﺩﺗﻪ ﻭﻭﻓﺎﺗﻪ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﳌﺼﺎﺩﺭ ﻓﺄﺛﺒﺘﻬﺎ ﻣﻦ ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ‪.‬‬
‫)‪ (1‬ﻟﻌﻠﻪ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺍﳋﺰﺍﺯ ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﻛﺘﺎﺑﻪ ‪ :‬ﺫﻛﺮ‬
‫ﺃﺧﺒﺎﺭ ﺃﺻﺒﻬﺎﻥ )‪. (١٣٠ / ١‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﻟﻌﻼﺀ ﺑﻦ ﺳﺎﱂ ﺍﻟﻄﱪﻱ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪ ،‬ﺍﻟﻮﺍﺳﻄﻲ ‪ ،‬ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺍﳊﺬﺍﺀ ‪ ،‬ﻗﺎﻝ ﺍﻵﺟﺮﻱ ﻋﻦ ﺃﰊ ﺩﺍﻭﺩ ‪:‬‬
‫ﺗﻘﺪﻡ ﻣﻮﺗﻪ ‪ ،‬ﻣﺎ ﻛﺎﻥ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٥٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٨٤ ، ١٨٣ / ٨‬ﺕ‬
‫‪. (٣٢٨‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻗﺮﺓ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﺒﺪﻱ ‪ ،‬ﺫﻛﺮﻩ ﺃﺳﻠﻢ ﺑﻦ ﺳﻬﻞ ﺍﻟﺮﺯﺍﺯ ﺍﻟﻮﺍﺳﻄﻲ ﰲ ﺗﺎﺭﻳﺦ ﻭﺍﺳﻂ )ﺹ ‪(١٩٢‬‬
‫ﻭﱂ ﻳﺬﻛﺮ ﻋﻨﻪ ﺷﻴﺌﺎ ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﺍﲰﻪ ﰲ ﺃﺳﺎﻧﻴﺪ ﻛﺜﲑﺓ ﰲ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ )ﺹ ‪ (٩٩ ، ٦٦ ، ٥٨‬ﻭﻏﲑﻫﺎ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺭﻭﺡ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺳﻠﻤﻰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻠﻤﻰ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺍﳍﺬﱄ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ‪،‬‬
‫ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٦٨‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٦ ، ٤٥ / ١٢‬ﺕ ‪، ( ١٨٠‬‬
‫)ﺍﻟﻜﲏ ( ‪.‬‬
‫)‪ (5‬ﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ ‪ ،‬ﻭﰲ ﺗﺎﺭﻳﺦ ﻭﺍﺳﻂ ﲰﺎﻩ ‪ :‬ﻗﻴﺲ ﺑﻦ ﺭﻃﺎﻃﺔ )ﺹ ‪. (١٩٢‬‬
‫)‪ (6‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺻﻬﻴﺐ ﺑﻦ ﺳﻨﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺮﺑﻌﻲ ﺍﻟﻨﻤﺮﻱ ‪ ،‬ﻭﲰﻲ ‪ :‬ﺍﻟﺮﻭﻣﻲ؛ ﻷﻥ ﺍﻟﺮﻭﻡ ﺳﺒﻮﻩ ‪ ،‬ﻭﻛﻨﻴﺘﻪ ‪:‬‬
‫ﺃﺑﻮ ﳛﻴﻲ ‪ ،‬ﻛﻨﺎﻩ ‪‬ﺎ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺃﺳﻠﻢ ﻣﺒﻜﺮﺍ ﰲ ﻣﻜﺔ ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺘﻀﻌﻔﲔ‬
‫ﺍﻟﺬﻳﻦ ﻋﺬﺑﻮﺍ ﲟﻜﺔ ﻹﺳﻼﻣﻬﻢ ‪ ،‬ﻭﳌﺎ ﻫﺎﺟﺮ ﻟﻠﻤﺪﻳﻨﺔ ﻣﻨﻌﺘﻪ ﻗﺮﻳﺶ ﻓﺘﺮﻙ ﳍﻢ ﻣﺎﻟﻪ ﻓﺨﻠﻮﺍ ﺳﺒﻴﻠﻪ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ " ‪ :‬ﺭﺑﺢ ﺍﻟﺒﻴﻊ ﺃﺑﺎ ﳛﻴﻲ " ﻭﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻪ ‪) :‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺸﺮﻱ ﻧﻔﺴﻪ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺕ‬
‫ﺍﷲ ( ﻭﺷﻬﺪ ﺍﳌﺸﺎﻫﺪ ﻛﻠﻬﺎ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺍﺳﺘﺨﻠﻔﻪ ﻋﻤﺮ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺣﲔ ﻃﻌﻦ‬
‫‪ ،‬ﻭﺗﻮﰲ ﺻﻬﻴﺐ ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ )‪٣٩‬ﻫـ ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٧٣‬ﺳﻨﺔ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ٣٠ / ٣‬ـ ‪. (٣٣‬‬
‫)‪ (7‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬

‫‪٣٨٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺎﻟﻌﺮﺑﻴﺔ ﻓﻬﻮ ﻋﺮﰊ "‪ ،‬ﻓﻘﺎﻡ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻓﻘﺎﻝ‪ :‬ﰈ ﺗﺄﻣﺮﻧﺎ ﰲ ﻫﺬﺍ ﺍﳌﻨﺎﻓﻖ ؟ ﻓﻘﺎﻝ‪ " :‬ﺩﻋﻪ ﺇﱃ‬
‫ﺍﻟﻨﺎﺭ { ‪ .‬ﻓﻜﺎﻥ ﻗﻴﺲ ﳑﻦ ﺍﺭﺗﺪ ﻓﻘﺘﻞ ﰲ ﺍﻟﺮﺩﺓ )‪. (1‬‬
‫)‪(2‬‬
‫ﻟﻜﻦ ﻣﻌﻨﺎﻩ ﻟﻴﺲ ﺑﺒﻌﻴﺪ‪ ،‬ﺑﻞ ﻫﻮ‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ‪ ،‬ﻭﻛﺄﻧﻪ ﻣﺮﻛﺐ ﻋﻠﻰ ﻣﺎﻟﻚ‬
‫ﺻﺤﻴﺢ ﻣﻦ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺗﺄﻣﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ؛ ﻋﺮﻑ ﻣﻘﺼﻮﺩ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻴﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺔ‬
‫ﺍﳌﺄﻣﻮﺭ ‪‬ﺎ‪ ،‬ﻭﺍﳌﺨﺎﻟﻔﺔ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻣﺖ ﺍﻟﺪﻻﻻﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺮﻑ ﺑﻌﺾ ﻭﺟﻮﻩ ﺫﻟﻚ‬
‫ﻭﺃﺳﺒﺎﺑﻪ‪ ،‬ﻭﺑﻌﺾ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﻜﻤﺔ‪.‬‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﺳﻠﻢ ﺑﻦ ﺳﻬﻞ ﺍﻟﺮﺯﺍﺯ ﺍﻟﻮﺍﺳﻄﻲ ﰲ ﻛﺘﺎﺑﻪ ‪ :‬ﺗﺎﺭﻳﺦ ﻭﺍﺳﻂ )ﺹ ‪ ، (٢٥٢ ، ٢٥١‬ﻭﻓﻴﻪ ﻗﺮﺓ ‪ ،‬ﳎﻬﻮﻝ ﺍﳊﺎﻝ‬
‫‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﺍﳍﺬﱄ ‪ ،‬ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ‪ ،‬ﻛﻤﺎ ﺃﺷﺮﺕ ﰲ ﺗﺮﲨﺘﻪ ‪ ،‬ﻭﻗﺪ ﺃﻓﺎﺩ ﺍﳌﺆﻟﻒ ﺑﺄﻧﻪ ﺿﻌﻴﻒ ‪.‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪ .‬ﻭﻣﻌﲎ ﻣﺮﻛﺐ ﻋﻠﻴﻪ ‪ :‬ﺃﻱ ﻣﻨﺴﻮﺏ ﺇﻟﻴﻪ ﻛﺬﺑﺎ ‪ ،‬ﻓﺄﺻﻞ ﺍﻟﺘﺮﻛﻴﺐ ﻫﻮ ﺍﻟﻮﺿﻊ ‪ ،‬ﻳﻘﺎﻝ‬
‫ﺭﻛﺒﻪ ‪ ،‬ﺗﺮﻛﻴﺒﺎ ‪ :‬ﺃﻱ ﻭﺿﻊ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ﻓﺘﺮﻛﺐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺮﺍﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﺎﺀ )‪/ ١‬‬
‫‪. (٧٨‬‬

‫‪٣٨٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺃﻥ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﱂ ﻳﺮﺩ ﺷﺮﻋﻨﺎ ﲞﻼﻓﻪ‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻣﺎ ﺫﻛﺮﲤﻮﻩ ﻣﻦ ﺍﻷﺩﻟﺔ ﻣﻌﺎﺭﺽ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻭﺫﻟﻚ‪ :‬ﺃﻥ ﺷﺮﻉ ﻣﻦ‬
‫ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ‪ ،‬ﻣﺎ ﱂ ﻳﺮﺩ ﺷﺮﻋﻨﺎ ﲞﻼﻓﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ (1) { 3 ÷nωtFø%$# ãNßg1y‰ßgÎ6sù } :‬ﻭﻗﻮﻟﻪ‪:‬‬

‫} ‪ (2) { zOŠÏdºt•ö/Î) s'©#ÏB ôìÎ7¨?$#‬ﻭﻗﻮﻟﻪ‪ (3) { (#qßJn=ó™r& tûïÏ%©!$# šcq–ŠÎ;¨Y9$# $pkÍ5 ãNä3øts† } :‬ﻭﻏﲑ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻣﻊ ﺃﻧﻜﻢ ﻣﺴﻠﻤﻮﻥ ﳍﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻫﻲ ﻗﻮﻝ ﻋﺎﻣﺔ‬
‫ﺍﻟﺴﻠﻒ ﻭﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬
‫ﻭﻣﻌﺎﺭﺽ ﲟﺎ ﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ } :‬ﺃﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻮﺟﺪ ﺍﻟﻴﻬﻮﺩ ﺻﻴﺎﻣﺎ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ‪ " r‬ﻣﺎ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ‬
‫)‪(4‬‬
‫ﻓﻴﻪ ﻓﺮﻋﻮﻥ‬ ‫ﺗﺼﻮﻣﻮﻧﻪ ؟ " ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﻳﻮﻡ ﻋﻈﻴﻢ‪ ،‬ﺃﳒﻰ ﺍﷲ ﻓﻴﻪ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ‪ ،‬ﻭﺃﻏﺮﻕ‬
‫ﻭﻗﻮﻣﻪ‪ ،‬ﻓﺼﺎﻣﻪ ﻣﻮﺳﻰ ﺷﻜﺮﺍ ﷲ )‪ (5‬ﻓﻨﺤﻦ ﻧﺼﻮﻣﻪ ﺗﻌﻈﻴﻤﺎ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﻓﻨﺤﻦ‬
‫ﺃﺣﻖ ﻭﺃﻭﱃ ﲟﻮﺳﻰ ﻣﻨﻜﻢ " ﻓﺼﺎﻣﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺃﻣﺮ ﺑﺼﻴﺎﻣﻪ { ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪. (6‬‬

‫ﻭﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ‪ t‬ﻗﺎﻝ‪ } :‬ﻛﺎﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺗﻌﺪﻩ ﺍﻟﻴﻬﻮﺩ ﻋﻴﺪﺍ‪ ،‬ﻗﺎﻝ‬
‫)‪(1‬‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ‪ ،‬ﻭﻟﻔﻆ ﻣﺴﻠﻢ‬ ‫)‪(8) (7‬‬
‫ﺍﻟﻨﱯ ‪ " r‬ﻓﺼﻮﻣﻮﻩ ﺃﻧﺘﻢ {‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٩٠‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢٣‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٤‬‬
‫)‪ (4‬ﰲ ﻣﺴﻠﻢ ‪ :‬ﻭﻏﺮﻕ ‪ .‬ﻭﻛﺬﺍ ﰲ )ﺏ ﻁ ( ‪.‬‬
‫)‪ (5‬ﻗﻮﻟﻪ ‪) :‬ﷲ ( ﻻ ﺗﻮﺟﺪ ﰲ ﻣﺴﻠﻢ ‪ .‬ﻭﻛﺬﻟﻚ ﰲ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٠٠٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪٤‬‬
‫‪ ، (٢٤٤ /‬ﻭﰲ ﻟﻔﻈﻪ ﺍﺧﺘﻼﻑ ﻳﺴﲑ؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ)‪ ، (١١٣٠‬ﺍﻟﺮﻗﻢ ﺍﳋﺎﺹ )‪ ، (٧٩٦ / ٢) ، (١٢٨‬ﻭﺍﻟﻠﻔﻆ ﳌﺴﻠﻢ ‪.‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٩٠١‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٣١‬ﺃﲪﺪ )‪. (٤٠٩/٤‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٠٠٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٢٤٤ / ٤‬‬

‫‪٣٨٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﰲ ﻟﻔﻆ ﻟﻪ‪ " :‬ﻛﺎﻥ ﺃﻫﻞ ﺧﻴﱪ ﻳﺼﻮﻣﻮﻥ ﻳﻮﻡ‬ ‫)‪(3) (2‬‬
‫} ﺗﻌﻈﻤﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺗﺘﺨﺬﻩ ﻋﻴﺪﺍ {‬
‫ﻋﺎﺷﻮﺭﺍﺀ ﻭﻳﺘﺨﺬﻭﻧﻪ ﻋﻴﺪﺍ‪ ،‬ﻭﻳﻠﺒﺴﻮﻥ ﻧﺴﺎﺀﻫﻢ ﻓﻴﻪ ﺣﻠﻴﻬﻢ ﻭﺷﺎﺭﺍ‪‬ﻢ " )‪. (4‬‬
‫ﻭﻋﻦ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺘﺒﺔ )‪ (5‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪،‬‬
‫ﻗﺎﻝ‪ } :‬ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻳﺴﺪﻟﻮﻥ ﺃﺷﻌﺎﺭﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳﻔﺮﻗﻮﻥ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﳛﺐ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ ﺑﺸﻲﺀ‪ ،‬ﻓﺴﺪﻝ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻧﺎﺻﻴﺘﻪ‪ ،‬ﰒ ﻓﺮﻕ ﺑﻌﺪ { )‪ ، (6‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪. (7‬‬
‫ﻗﻴﻞ‪ :‬ﺃﻣﺎ ﺍﳌﻌﺎﺭﺿﺔ ﺑﻜﻮﻥ ﺷﺮﻉ )‪ (8‬ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ‪ ،‬ﻣﺎ ﱂ ﻳﺮﺩ ﺷﺮﻋﻨﺎ ﲞﻼﻓﻪ‪ ،‬ﻓﺬﺍﻙ‬
‫ﻣﺒﲏ ﻋﻠﻰ ﻣﻘﺪﻣﺘﲔ‪ ،‬ﻛﻠﺘﺎﳘﺎ ﻣﻨﻔﻴﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪:‬‬
‫ﺇﺣﺪﺍﳘﺎ ‪ :‬ﺃﻥ ﻳﺜﺒﺖ ﺃﻥ ﺫﻟﻚ ﺷﺮﻉ ﳍﻢ‪ ،‬ﺑﻨﻘﻞ ﻣﻮﺛﻮﻕ ﺑﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﳜﱪﻧﺎ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ‪،‬‬
‫ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ‪ ،‬ﺃﻭ ﻳﻨﻘﻞ ﺑﺎﻟﺘﻮﺍﺗﺮ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺄﻣﺎ ﳎﺮﺩ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻗﻮﳍﻢ‪ ،‬ﺃﻭ ﺇﱃ ﻣﺎ‬
‫ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺑﺎﻻﺗﻔﺎﻕ‪ ،‬ﻭﺍﻟﻨﱯ ‪ r‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﺨﱪﻫﻢ ﻓﺄﺧﱪﻭﻩ‪ ،‬ﻭﻭﻗﻒ ﻋﻠﻰ ﻣﺎ‬
‫ﰲ ﺍﻟﺘﻮﺭﺍﺓ؛ ﻓﺈﳕﺎ ﺫﻟﻚ ﻷﻧﻪ ﻻ ﻳﺮﻭﺝ ﻋﻠﻴﻪ ﺑﺎﻃﻠﻬﻢ‪ ،‬ﺑﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﺮﻓﻪ ﻣﺎ ﻳﻜﺬﺑﻮﻥ ﳑﺎ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻜﺲ ﻓﻘﺎﻝ ‪ :‬ﻭﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ ‪ .‬ﻭﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ‪ . .‬ﺇﱁ ‪ .‬ﺑﻴﻨﻤﺎ ﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﰲ ﲨﻴﻊ‬
‫ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٧٢٦‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٣١‬ﺃﲪﺪ )‪. (٤٠٩/٤‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٧٩٦ / ٢) ، (١١٣١‬‬
‫)‪ (4‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٧٩٦ / ٢) ، (١١٣١‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﳍﺬﱄ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﳌﺪﱐ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺜﻘﺎﺕ ﺍﻷﺛﺒﺎﺕ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪،‬‬
‫ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٩٤‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥٣٥ / ١‬ﺕ ‪ (١٤٦٩‬ﻉ ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (٥٥٧٣‬ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ )‪ ، (٢٣٣٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪ ، (٥٢٣٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ )‪، (٤١٨٨‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻠﺒﺎﺱ )‪ ، (٣٦٣٢‬ﺃﲪﺪ )‪. (٢٤٦/١‬‬
‫)‪ (7‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﺍﻟﻔﺮﻕ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪ (٥٩١٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٣٦١ / ١٠‬؛‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ ‪ ،‬ﺑﺎﺏ ﰲ ﺳﺪﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺷﻌﺮﻩ ﻭﻓﺮﻗﻪ ‪ ،‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ )‪. (١٨١٦ / ٤) ، (٢٣٣٦‬‬
‫)‪ (8‬ﺷﺮﻉ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬

‫‪٣٩٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﺼﺪﻗﻮﻥ‪ ،‬ﻛﻤﺎ ﻗﺪ ﺃﺧﱪﻩ ﺑﻜﺬ‪‬ﻢ ﻏﲑ ﻣﺮﺓ‪ .‬ﻭﺃﻣﺎ ﳓﻦ ﻓﻼ ﻧﺄﻣﻦ ﺃﻥ ﳛﺪﺛﻮﻧﺎ ﺑﺎﻟﻜﺬﺏ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﻓﺎﺳﻖ‪ ،‬ﺑﻞ ﻛﺎﻓﺮ ﻗﺪ ﺟﺎﺀﻧﺎ ﺑﻨﺒﺄ ﻓﺎﺗﺒﻌﻨﺎﻩ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺇﺫﺍ‬

‫ﺣﺪﺛﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻼ ﺗﺼﺪﻗﻮﻫﻢ‪ ،‬ﻭﻻ ﺗﻜﺬﺑﻮﻫﻢ { )‪. (2) (1‬‬

‫ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﺷﺮﻋﻨﺎ ﺑﻴﺎﻥ ﺧﺎﺹ ﻟﺬﻟﻚ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺑﻴﺎﻥ‬
‫)‪(3‬‬
‫ﺧﺎﺹ‪ :‬ﺇﻣﺎ ﺑﺎﳌﻮﺍﻓﻘﺔ‪ ،‬ﺃﻭ ﺑﺎﳌﺨﺎﻟﻔﺔ‪ ،‬ﺍﺳﺘﻐﲏ ﻋﻦ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﻨﻬﻰ ﻋﻨﻪ ﻣﻦ ﻣﻮﺍﻓﻘﺘﻪ‪ ،‬ﻭﱂ‬
‫ﻳﺜﺒﺖ ﺃﻧﻪ ﺷﺮﻉ ﳌﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﺇﻥ ﺛﺒﺖ ﻓﻘﺪ ﻛﺎﻥ ﻫﺪﻱ ﻧﺒﻴﻨﺎ ‪ r‬ﲞﻼﻓﻪ‪ ،‬ﻭ‪‬ﻢ ﺃﻣﺮﻧﺎ ﳓﻦ ﺃﻥ‬
‫ﻧﺘﺒﻊ ﻭﻧﻘﺘﺪﻱ‪ ،‬ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﻧﺒﻴﻨﺎ ‪ r‬ﺃﻥ ﻳﻜﻮﻥ ﻫﺪﻳﻨﺎ ﳐﺎﻟﻔﺎ ﳍﺪﻱ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺇﳕﺎ‬
‫ﲡﻲﺀ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺎﺭﺿﺔ‪ ،‬ﻻ ﰲ ﺍﳍﺪﻱ ﺍﻟﺮﺍﺗﺐ‪ ،‬ﻭﺍﻟﺸﻌﺎﺭ ﺍﻟﺪﺍﺋﻢ‪.‬‬
‫ﰒ ﺫﻟﻚ ﺑﺸﺮﻁ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻗﺪ ﺟﺎﺀ ﻋﻦ ﻧﺒﻴﻨﺎ ﻭﺃﺻﺤﺎﺑﻪ ﺧﻼﻓﻪ‪ ،‬ﺃﻭ ﺛﺒﺖ ﺃﺻﻞ ﺷﺮﻋﻪ‬
‫)‪(4‬‬
‫ﻣﺜﻞ‪ :‬ﻓﺪﺍﺀ ﻣﻦ ﻧﺬﺭ ﺃﻭ ﻳﺬﺑﺢ‬ ‫ﰲ ﺩﻳﻨﻨﺎ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﻧﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﺻﻠﻪ‪ ،‬ﺃﻭ ﻭﺻﻔﻪ‬
‫ﻭﻟﺪﻩ ﺑﺸﺎﺓ‪ ،‬ﻭﻣﺜﻞ‪ :‬ﺍﳋﺘﺎﻥ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﰲ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﻟﻴﺲ ﺍﻟﻜﻼﻡ‬
‫ﻓﻴﻪ‪.‬‬
‫)‪(5‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﺎﻥ ﻳﺼﻮﻣﻪ ﻗﺒﻞ ﺍﺳﺘﺨﺒﺎﺭﻩ‬ ‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﻋﺎﺷﻮﺭﺍﺀ‪ :‬ﻓﻘﺪ ﺛﺒﺖ‬
‫)‪(6‬‬
‫ﻭﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺗﺼﻮﻣﻪ‪ ،‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ‬ ‫ﻟﻠﻴﻬﻮﺩ‬
‫ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ } :‬ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺗﺼﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻌﻠﻢ )‪ ، (٣٦٤٤‬ﺃﲪﺪ )‪. (١٣٦/٤‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻮﺍ ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻨﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٤٤٨٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬
‫)‪ ، (١٧٠ / ٨‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻻ ﺗﺼﺪﻗﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺗﻜﺬﺑﻮﻫﻢ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ ﻁ ( ‪ :‬ﱂ ‪ .‬ﺑﺪﻭﻥ ﺍﻟﻮﺍﻭ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺃﻭ ﻭﺿﻌﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﻴﻬﻮﺩ ‪.‬‬

‫‪٣٩١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺼﻮﻣﻪ )‪ (1‬ﻓﻠﻤﺎ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺻﺎﻣﻪ‪ ،‬ﻭﺃﻣﺮ ﺑﺼﻴﺎﻣﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﺽ )‪ (2‬ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ ﻗﺎﻝ‪ " :‬ﻣﻦ ﺷﺎﺀ ﺻﺎﻣﻪ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ ﺗﺮﻛﻪ { )‪ (3‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ " :‬ﻭﻛﺎﻥ ﻳﻮﻣﺎ ﺗﺴﺘﺮ ﻓﻴﻪ‬
‫ﺍﻟﻜﻌﺒﺔ " )‪. (4‬‬
‫ﻭﺃﺧﺮﺟﺎﻩ ﻣﻦ ﺣﺪﻳﺚ ﻫﺸﺎﻡ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ } :‬ﻛﺎﻥ ﻳﻮﻡ‬
‫ﻋﺎﺷﻮﺭﺍﺀ ﺗﺼﻮﻣﻪ ﻗﺮﻳﺶ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ )‪ (5‬ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺼﻮﻣﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻡ‬
‫ﺍﳌﺪﻳﻨﺔ ﺻﺎﻣﻪ‪ ،‬ﻭﺃﻣﺮ ﺑﺼﻴﺎﻣﻪ‪ ،‬ﻓﻠﻤﺎ ﻓﺮﺽ ﺭﻣﻀﺎﻥ ﺗﺮﻙ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ )‪ " (6‬ﻓﻤﻦ ﺷﺎﺀ ﺻﺎﻣﻪ‪،‬‬
‫ﻭﻣﻦ ﺷﺎﺀ ﺗﺮﻛﻪ { )‪. (7‬‬

‫ﻭﻓﻴﻬﻤﺎ ﻋﻦ ﻋﺒﺪ ﺍﷲ )‪ (8‬ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ } :‬ﺃﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻧﻮﺍ ﻳﺼﻮﻣﻮﻥ‬
‫ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺻﺎﻣﻪ ﻭﺍﳌﺴﻠﻤﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳﻔﺘﺮﺽ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﺍﻓﺘﺮﺽ‬
‫ﺭﻣﻀﺎﻥ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﺇﻥ ﻋﺎﺷﻮﺭﺍﺀ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ ﺍﷲ‪ ،‬ﻓﻤﻦ ﺷﺎﺀ ﺻﺎﻣﻪ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ‬
‫ﺗﺮﻛﻪ { )‪. (1) (9‬‬

‫)‪ (1‬ﰲ )ﺝ ﺩ ( ﺯﻳﺎﺩﺓ ‪) :‬ﰲ ﺍﳉﺎﻫﻠﻴﺔ ( ‪ ،‬ﻭﻫﻲ ﻛﺬﻟﻚ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﺍﻵﺗﻴﺔ ‪ ،‬ﻟﻜﻨﻬﺎ ﻻ ﺗﻮﺟﺪ‬
‫ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺰﻫﺮﻱ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ‪.‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٧٩٢ / ٢) ، (١١٢٥‬؛ ﻭﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٠٠١‬ﻭ )‪ (٢٢٤ / ٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (4‬ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﺟﻌﻞ ﺍﷲ ﺍﻟﻜﻌﺒﺔ ‪ " . .‬ﺇﱁ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (١٥٩٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪(٤٥٤ / ٣) ،‬؛ ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٢٤٤ / ٦‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻓﻜﺎﻥ ‪.‬‬
‫)‪ (6‬ﻗﻮﻟﻪ ‪) :‬ﺗﺮﻙ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ( ‪ :‬ﻻ ﻳﻮﺟﺪ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﻗﺎﻝ ﺑﺪﳍﺎ ‪) :‬ﻗﺎﻝ ( ‪.‬‬
‫)‪ (7‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٠٠٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٢٤٤ / ٤‬؛‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﻭﺭﻗﻢ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (9‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٧٩٣‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٢٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٤٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪(١٧٣٧‬‬
‫‪ ،‬ﺃﲪﺪ )‪ ، (١٤٣/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٦٢‬‬

‫‪٣٩٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺃﺻﻞ ﺻﻮﻣﻪ ﱂ ﻳﻜﻦ ﻣﻮﺍﻓﻘﺎ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ‪ } :‬ﻓﻨﺤﻦ ﺃﺣﻖ‬

‫ﺗﻮﻛﻴﺪﺍ ﻟﺼﻮﻣﻪ‪ ،‬ﻭﺑﻴﺎﻧﺎ ﻟﻠﻴﻬﻮﺩ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻮﻧﻪ ﻣﻦ ﻣﻮﺍﻓﻘﺔ ﻣﻮﺳﻰ‬ ‫)‪(2‬‬
‫ﲟﻮﺳﻰ ﻣﻨﻜﻢ {‬
‫ﳓﻦ ﺃﻳﻀﺎ ﻧﻔﻌﻠﻪ‪ ،‬ﻓﻨﻜﻮﻥ ﺃﻭﱃ ﲟﻮﺳﻰ ﻣﻨﻜﻢ‪.‬‬
‫ﰒ ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻭﻋﻦ ﻗﻮﻟﻪ‪ } :‬ﻛﺎﻥ ﳛﺐ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ‬

‫ﺑﺸﻲﺀ { )‪ (3‬ﻣﻦ ﻭﺟﻮﻩ‪:‬‬

‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻣﺘﻘﺪﻣﺎ‪ ،‬ﰒ ﻧﺴﺦ ﺍﷲ ﺫﻟﻚ‪ ،‬ﻭﺷﺮﻉ ﻟﻪ ﳐﺎﻟﻔﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﻣﺮﻩ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﰲ ﻣﱳ ﺍﳊﺪﻳﺚ‪ " :‬ﺃﻧﻪ ﺳﺪﻝ ﺷﻌﺮﻩ ﻣﻮﺍﻓﻘﺔ ﳍﻢ‪ ،‬ﰒ ﻓﺮﻕ ﺷﻌﺮﻩ ﺑﻌﺪ " ﻭﳍﺬﺍ ﺻﺎﺭ‬
‫ﺍﻟﻔﺮﻕ ﺷﻌﺎﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ " ﺃﻥ ﻻ ﻳﻔﺮﻗﻮﺍ ﺷﻌﻮﺭﻫﻢ " ﻭﻫﺬﺍ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺷﺮﻉ ﻟﻪ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﺍﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻣﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﰒ ﻧﺴﺦ‬
‫‪$tB‬‬ ‫ﺫﻟﻚ‪ ،‬ﻭﺃﻣﺮ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﺃﺧﱪ ﻋﻦ ﺍﻟﻴﻬﻮﺩ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺴﻔﻬﺎﺀ ﺃ‪‬ﻢ ﺳﻴﻘﻮﻟﻮﻥ‪} :‬‬

‫‪. (4) { 4 $ygø‹n=tæ (#qçR%x. ÓÉL©9$# ãNÍkÉJn=ö6Ï% `tã öNßg9©9ur‬‬

‫ﻭﺃﺧﱪ ﺃ‪‬ﻢ ﻻ ﻳﺮﺿﻮﻥ ﻋﻨﻪ ﺣﱴ ﻳﺘﺒﻊ ﻗﺒﻠﺘﻬﻢ‪ ،‬ﻭﺃﺧﱪﻩ ﺃﻧﻪ‪ :‬ﺇﻥ ﺍﺗﺒﻊ ﺃﻫﻮﺍﺀﻫﻢ )‪ (5‬ﻣﻦ ﺑﻌﺪ‬
‫‪uqèd îpygô_Ír 9e@ä3Ï9ur‬‬ ‫ﻣﺎ ﺟﺎﺀﻩ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﷲ ﻣﻦ ﻭﱄ‪ ،‬ﻭﻻ ﻧﺼﲑ‪ ،‬ﻭﺃﺧﱪﻩ )‪ (6‬ﺃﻥ‪} :‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٧٩٣ ، ٧٩٢ / ٢) ، (١١٢٦‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٩٠٠‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٣٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٤٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪(١٧٣٤‬‬
‫‪ ،‬ﺃﲪﺪ )‪ ، (٣١٠/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٥٩‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٣٦٥‬ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ )‪ ، (٢٣٣٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪ ، (٥٢٣٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ )‪(٤١٨٨‬‬
‫‪ ،‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻠﺒﺎﺱ )‪ ، (٣٦٣٢‬ﺃﲪﺪ )‪. (٢٨٧/١‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٢‬‬
‫)‪ (5‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٢٠‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪) :‬ﺃﻧﻪ ﺇﻥ ﺍﺗﺒﻊ ﺃﻫﻮﺍﺀﻫﻢ ﺑﻌﺪ ﺍﻟﺬﻱ ﺟﺎﺀﻩ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻧﻪ ﺇﺫﺍ ﳌﻦ ﺍﻟﻈﺎﳌﲔ ‪ ،‬ﻭﺃﺧﱪ ( ‪ . .‬ﺇﱁ ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬

‫‪٣٩٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﺃﻧﻪ ﺟﻌﻞ ﻟﻜﻞ ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎﺟﺎ‬ ‫)‪(2‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺧﱪﻩ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‬ ‫)‪(1‬‬
‫({‬ ‫‪$pkŽÏj9uqãB‬‬

‫ﻓﺎﻟﺸﻌﺎﺭ ﻣﻦ ﲨﻠﺔ ﺍﻟﺸﺮﻋﺔ‪.‬‬

‫ﻭﺍﻟﺬﻱ ﻳﻮﺿﺢ ﺫﻟﻚ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ‪ -‬ﻋﺎﺷﻮﺭﺍﺀ ‪ -‬ﺍﻟﺬﻱ ﺻﺎﻣﻪ ﻭﻗﺎﻝ‪ } :‬ﳓﻦ ﺃﺣﻖ‬
‫)‪(5‬‬
‫ﲟﻮﺳﻰ ﻣﻨﻜﻢ { )‪ (4‬ﻗﺪ ﺷﺮﻉ ‪ -‬ﻗﺒﻴﻞ ﻣﻮﺗﻪ ‪ -‬ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ﰲ ﺻﻮﻣﻪ‪ ،‬ﻭﺃﻣﺮ ‪ r‬ﺑﺬﻟﻚ‬

‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪ } :‬ﻭﻛﺎﻥ ﻳﻌﺠﺒﻪ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ‬

‫ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ ﺑﺸﻲﺀ { )‪ ، (6‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﻭﻯ ﻗﻮﻟﻪ‪ } :‬ﳓﻦ ﺃﺣﻖ ﲟﻮﺳﻰ‬

‫ﺃﺷﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻣﺮﺍ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ﰲ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪،‬‬ ‫)‪(7‬‬
‫ﻣﻨﻜﻢ {‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺭﻭﻯ ﺷﺮﻉ ﺍﳌﺨﺎﻟﻔﺔ‪.‬‬
‫ﻗﺎﻝ‪ } :‬ﺍﻧﺘﻬﻴﺖ ﺇﱃ‬ ‫)‪(8‬‬
‫ﻭﺭﻭﻯ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﳊﻜﻢ ﺑﻦ ﺍﻷﻋﺮﺝ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻫﻮ ﻣﺘﻮﺳﺪ ﺭﺩﺍﺀﻩ ﰲ ﺯﻣﺰﻡ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﺧﱪﱐ ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ؟‬
‫)‪(9‬‬
‫ﻓﻘﺎﻝ‪ " :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﻫﻼﻝ ﺍﶈﺮﻡ ﻓﺎﻋﺪﺩ‪ ،‬ﻭﺃﺻﺒﺢ ﻳﻮﻡ ﺍﻟﺘﺎﺳﻊ ﺻﺎﺋﻤﺎ‪ .‬ﻗﻠﺖ‪ :‬ﻫﻜﺬﺍ ﻛﺎﻥ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٤٨‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﻏﲑ ﻣﻮﺿﻊ ﺃﻧﻪ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (3‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٤٨‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٩٠٠‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٣٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٤٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪(١٧٣٤‬‬
‫‪ ،‬ﺃﲪﺪ )‪ ، (٣١٠/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٥٩‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺑﺬﺍﻙ ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٣٦٥‬ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ )‪ ، (٢٣٣٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪ ، (٥٢٣٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ )‪(٤١٨٨‬‬
‫‪ ،‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻠﺒﺎﺱ )‪ ، (٣٦٣٢‬ﺃﲪﺪ )‪. (٢٨٧/١‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٩٠٠‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٣٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٤٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪(١٧٣٤‬‬
‫‪ ،‬ﺃﲪﺪ )‪ ، (٣١٠/١‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٥٩‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﳊﻜﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺍﻷﻋﺮﺝ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﺭﲟﺎ ﻭﻫﻢ " ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٩١ / ١‬ﺕ ‪ (٤٨٦‬ﺡ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻥ ﻳﺼﻮﻡ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ .‬ﺃﻱ ﺑﺘﻘﺪﱘ ‪ :‬ﻳﺼﻮﻣﻪ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﻣﺎ ﰲ ﻣﺴﻠﻢ‬
‫ﻭﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ﺃﻳﻀﺎ ‪.‬‬

‫‪٣٩٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﳏﻤﺪ ‪ r‬ﻳﺼﻮﻣﻪ ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ { )‪. (1‬‬

‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻟﺌﻦ ﺑﻘﻴﺖ‬

‫ﺇﱃ ﻗﺎﺑﻞ ﻷﺻﻮﻣﻦ ﺍﻟﺘﺎﺳﻊ { )‪ ، (2‬ﻳﻌﲏ )‪ (3‬ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ )‪. (4‬‬

‫ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ " :‬ﺻﻢ ﺍﻟﺘﺎﺳﻊ "‪ ،‬ﻳﻌﲏ‪ :‬ﻭﺍﻟﻌﺎﺷﺮ )‪ . (6‬ﻫﻜﺬﺍ ﺛﺒﺖ ﻋﻨﻪ‪،‬‬ ‫)‪(5‬‬
‫ﻭﻣﻌﲎ‬
‫ﻭﻋﻠﻠﻪ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻗﺎﻝ ﺳﻌﻴﺪ )‪ (7‬ﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﺃﻧﻪ ﲰﻊ‬
‫ﻋﻄﺎﺀ‪ ،‬ﲰﻊ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻳﻘﻮﻝ‪ " :‬ﺻﻮﻣﻮﺍ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ‪ ،‬ﺧﺎﻟﻔﻮﺍ‬
‫ﺍﻟﻴﻬﻮﺩ " )‪. (8‬‬
‫)‪(9‬‬
‫ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ ﻗﺎﻝ‪ :‬ﺫﻛﺮﻭﺍ ﻋﻨﺪ ﺍﺑﻦ ﺃﰊ‬ ‫ﻭﺭﻭﻳﻨﺎ ﰲ ﻓﻮﺍﺋﺪ ﺩﺍﻭﺩ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﳒﻴﺢ‪ ،‬ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻥ ﻳﻘﻮﻝ " ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻳﻮﻡ ﺍﻟﺘﺎﺳﻊ "‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﰊ ﳒﻴﺢ‪ :‬ﺇﳕﺎ ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ " :‬ﺃﻛﺮﻩ ﺃﻥ ﺃﺻﻮﻡ ﻓﺎﺭﺩﺍ‪ ،‬ﻭﻟﻜﻦ ﺻﻮﻣﻮﺍ ﻗﺒﻠﻪ ﻳﻮﻣﺎ‪ ،‬ﺃﻭ ﺑﻌﺪﻩ ﻳﻮﻣﺎ " )‪. (10‬‬
‫ﻭﳛﻘﻖ ﺫﻟﻚ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ } :‬ﺃﻣﺮ ﺭﺳﻮﻝ‬
‫)‪(1‬‬
‫ﺍﷲ ‪ r‬ﺑﺼﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺍﶈﺮﻡ { )‪ ، (11‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺃﻱ ﻳﻮﻡ ﻳﺼﺎﻡ ﰲ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٧٩٧ / ٢) ، (١١٣٣‬‬
‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٣٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪. (٢٤٤٥‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ " :‬ﻣﻊ " ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﰲ ﻣﺴﻠﻢ ﻭﻻ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (4‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٧٩٨ / ٢) ، (١١٣٤‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺪ ﻣﻀﻰ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺧﺎﻟﻔﻮﺍ ﺍﻟﻴﻬﻮﺩ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳛﲕ ﺑﻦ ﻣﻨﺼﻮﺭ ‪ ،‬ﻭﻗﺪ ﺧﺎﻟﻔﺖ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (8‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺴﻨﺪ ﺁﺧﺮ ‪ ،‬ﻭﺫﻛﺮ ﺳﻨﺪﺍ ﺛﺎﻟﺜﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪(٢٨٧ / ٤‬؛‬
‫ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪ ، (٢٨٧ / ٤‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺩﺍﻭﺩ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺯﻫﲑ ﺍﻟﻀﱯ ‪ ،‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﳏﺪﺙ ﺛﻘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٢٨‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ )‪) ، (٤٥٧ / ١‬ﺕ ‪ (٤٦٥‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٩٥ / ٣‬ﺕ ‪. (٣٦٩‬‬
‫)‪ (10‬ﱂ ﺃﺟﺪ ﻓﻮﺍﺋﺪ ﺩﺍﻭﺩ ﺑﻦ ﻋﻤﺮﻭ ﻫﺬﻩ ‪ ،‬ﻛﻤﺎ ﱂ ﺃﺟﺪ ﻛﻼﻡ ﺍﺑﻦ ﺃﰊ ﳒﻴﺢ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (11‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪. (٧٥٥‬‬

‫‪٣٩٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺴﻦ ﺻﺤﻴﺢ " )‪. (2‬‬

‫ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﻫﺸﻴﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ )‪ (3‬ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﻋﻠﻲ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬
‫ﺟﺪﻩ ﺍﺑﻦ )‪ (4‬ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺻﻮﻣﻮﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﻓﻴﻪ ﺍﻟﻴﻬﻮﺩ‪،‬‬

‫ﻳﻮﻣﺎ ﺑﻌﺪﻩ { )‪ . (6‬ﻭﺭﻭﺍﻩ ﺃﲪﺪ‪ ،‬ﻭﻟﻔﻈﻪ‪ } :‬ﺻﻮﻣﻮﺍ ﻗﺒﻠﻪ ﻳﻮﻣﺎ‪،‬‬ ‫)‪(5‬‬

‫ﺻﻮﻣﻮﺍ ﻳﻮﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ‬

‫ﺃﻭ )‪ (7‬ﺑﻌﺪﻩ ﻳﻮﻣﺎ { )‪ . (8‬ﻭﳍﺬﺍ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺃﻓﱴ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﰲ‬
‫)‪(10‬‬
‫ﺭﻭﺍﻳﺔ ﺍﻷﺛﺮﻡ )‪ " (9‬ﺃﻧﺎ ﺃﺫﻫﺐ ﰲ ﻋﺎﺷﻮﺭﺍﺀ‪ :‬ﺇﱃ ﺃﻥ ﻳﺼﺎﻡ ﻳﻮﻡ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ؛ ﳊﺪﻳﺚ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ } :‬ﺻﻮﻣﻮﺍ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ { )‪. (11‬‬
‫ﻭﻗﺎﻝ ﺣﺮﺏ‪ :‬ﺳﺄﻟﺖ ﺃﲪﺪ ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻳﺼﻮﻡ ﺍﻟﺘﺎﺳﻊ‬
‫ﻭﺍﻟﻌﺎﺷﺮ " )‪. (12‬‬

‫)‪ (1‬ﺣﺪﻳﺚ " ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ( ‪ .‬ﻭﻫﻲ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺴﻦ ﺻﺤﻴﺢ " )‪. (١٢٨ / ٣‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻋﺎﺷﻮﺭﺍﺀ ﺃﻱ ﻳﻮﻡ ﻫﻮ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (١٢٨ / ٣) ، ( ٧٥٤‬‬
‫ﻭﻟﻔﻈﻪ ‪ " :‬ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺼﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﻳﻮﻡ ﺍﻟﻌﺎﺷﺮ " ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﻜﻮﰲ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﻭﺍﳌﺜﺒﺖ ﺃﺻﺢ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﻳﻮﻣﺎ ﺑﻌﺪﻩ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺃﻭ ‪.‬‬
‫)‪ (6‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪(٢٩١ ، ٢٩٠ / ٣‬؛ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ )‪(٢٨٧ / ٤‬؛ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪/ ١‬‬
‫‪ (٢٤١‬ﺑﺎﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﺑﻌﺪ ‪ ،‬ﻭﰲ ﺳﻨﺪﻩ ﻋﻨﺪﻫﻢ ﻛﻠﻬﻢ ‪ :‬ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻟﻜﻨﻪ ﺳﻴﺊ ﺍﳊﻔﻆ ‪.‬‬
‫ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ( ‪ :‬ﻭﻳﻮﻣﺎ ‪ . .‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺃﻭ ‪.‬‬
‫)‪ (8‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٢٤١ / ١‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﺛﺮ ‪ .‬ﻭﻟﻌﻞ ﺍﳌﻴﻢ ﺳﻘﻄﺖ ﺳﻬﻮﺍ ‪.‬‬
‫)‪ (10‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺍﻟﻼﻡ ﻣﻦ )ﺍﳊﺪﻳﺚ ( ﺳﻘﻄﺖ ‪.‬‬
‫)‪ (11‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٤) ، (٧٨٣٩‬‬
‫‪ (٢٨٧‬ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ؛ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺃﻳﻀﺎ )‪ (٢٨٧ / ٤‬ﺑﺈﺳﻨﺎﺩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‬
‫ﰲ ﻣﺼﻨﻔﻪ ‪.‬‬
‫)‪ (12‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (١٠٤ / ٣‬ﰲ ﺍﳌﻐﲏ ‪.‬‬

‫‪٣٩٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﻴﻤﻮﱐ )‪ (1‬ﻭﺃﰊ ﺍﳊﺎﺭﺙ )‪ " (2‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺻﺎﻡ ﺍﻟﺘﺎﺳﻊ‬
‫ﻭﺍﻟﻌﺎﺷﺮ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺸﻜﻞ ﺍﻟﺸﻬﻮﺭ ﻓﻴﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ؛ ﺍﺑﻦ ﺳﲑﻳﻦ ﻳﻘﻮﻝ ﺫﻟﻚ " )‪. (3‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﺇﻥ ﺍﻷﻓﻀﻞ‪ :‬ﺻﻮﻡ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ‪ ،‬ﻭﺇﻥ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻌﺎﺷﺮ ﱂ‬
‫ﻳﻜﺮﻩ‪.‬‬
‫ﻭﻣﻘﺘﻀﻰ ﻛﻼﻡ ﺃﲪﺪ‪ :‬ﺃﻧﻪ ﻳﻜﺮﻩ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻌﺎﺷﺮ؛ ﻷﻧﻪ ﺳﺌﻞ ﻋﻨﻪ ﻓﺄﻓﱴ ﺑﺼﻮﻡ‬
‫)‪(4‬‬
‫ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺍﺗﺒﻊ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻴﻮﻣﲔ‪ ،‬ﻭﺃﻣﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﺟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﻨﺔ ﳌﻦ ﺃﺭﺍﺩ ﺻﻮﻡ‬
‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻥ ﻳﻜﺮﻩ ﺇﻓﺮﺍﺩ ﺍﻟﻌﺎﺷﺮ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺸﻬﻮﺭ ﻋﻨﻪ‪.‬‬
‫ﻭﳑﺎ ﻳﻮﺿﺢ ﺫﻟﻚ‪ :‬ﺃﻥ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﰲ ﺻﺪﺭ ﺍﳍﺠﺮﺓ‪ ،‬ﰒ ﻧﺴﺦ؛‬
‫ﺫﻟﻚ ﺃﻥ )‪ (5‬ﺍﻟﻴﻬﻮﺩ ﺇﺫ ﺫﺍﻙ‪ ،‬ﻛﺎﻧﻮﺍ ﻻ ﻳﺘﻤﻴﺰﻭﻥ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻻ ﰲ ﺷﻌﻮﺭ‪ ،‬ﻭﻻ ﰲ ﻟﺒﺎﺱ‪ ،‬ﻻ‬
‫ﺑﻌﻼﻣﺔ‪ ،‬ﻭﻻ ﻏﲑﻫﺎ‪.‬‬
‫ﰒ ﺇﻧﻪ ﺛﺒﺖ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﺍﻟﺬﻱ ﻛﻤﻞ ﻇﻬﻮﺭﻩ ﰲ ﺯﻣﻦ ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﻣﻦ ﳐﺎﻟﻔﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻣﻔﺎﺭﻗﺘﻬﻢ ﰲ ﺍﻟﺸﻌﺎﺭ ﻭﺍﳍﺪﻱ‪.‬‬
‫ﻭﺳﺒﺐ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﳌﺨﺎﻟﻔﺔ ﳍﻢ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻊ ﻇﻬﻮﺭ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻮﻩ ﻛﺎﳉﻬﺎﺩ‪ ،‬ﻭﺇﻟﺰﺍﻣﻬﻢ‬
‫)‪(6‬‬
‫ﻭﺍﻟﺼﻐﺎﺭ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﺿﻌﻔﺎﺀ؛ ﱂ ﺗﺸﺮﻉ ﺍﳌﺨﺎﻟﻔﺔ ﳍﻢ‪،‬‬ ‫ﺑﺎﳉﺰﻳﺔ‬
‫ﻓﻠﻤﺎ ﻛﻤﻞ ﺍﻟﺪﻳﻦ ﻭﻇﻬﺮ ﻭﻋﻼ؛ ﺷﺮﻉ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ :‬ﻟﻮ ﺃﻥ ﺍﳌﺴﻠﻢ ﺑﺪﺍﺭ ﺣﺮﺏ‪ ،‬ﺃﻭ ﺩﺍﺭ ﻛﻔﺮ ﻏﲑ ﺣﺮﺏ؛ ﱂ ﻳﻜﻦ ﻣﺄﻣﻮﺭﺍ‬
‫ﺑﺎﳌﺨﺎﻟﻔﺔ ﳍﻢ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﳌﺎ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﺮﺭ )‪ (7‬ﺑﻞ ﻗﺪ ﻳﺴﺘﺤﺐ ﻟﻠﺮﺟﻞ‪ ،‬ﺃﻭ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﳌﻴﻤﻮﱐ ﺍﻟﺮﻗﻲ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ‪ ،‬ﺃﺑﻮ ﺍﳊﺎﺭﺙ ‪ ،‬ﺍﻟﺼﺎﺋﻎ ‪ ،‬ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻳﺄﻧﺲ ﺑﻪ ﻭﻳﻘﺪﻣﻪ ﻭﻳﻜﺮﻣﻪ ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ﻭﺟﻮﺩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪٧٤ / ١‬ـ ‪) ، (٧٥‬ﺕ ‪. (٥٩‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (١٠٤ / ٣‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ ( ‪ :‬ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻷﻥ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺍﳉﺰﻳﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ( ‪ :‬ﳌﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻀﺮﺭ ﰲ ﺫﻟﻚ ‪.‬‬

‫‪٣٩٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﳚﺐ ﻋﻠﻴﻪ‪ ،‬ﺃﻥ ﻳﺸﺎﺭﻛﻬﻢ ﺃﺣﻴﺎﻧﺎ ﰲ ﻫﺪﻳﻬﻢ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﺩﻳﻨﻴﺔ‪ :‬ﻣﻦ‬
‫ﺩﻋﻮ‪‬ﻢ ﺇﱃ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺑﺎﻃﻦ ﺃﻣﺮﻫﻢ ﻹﺧﺒﺎﺭ ﺍﳌﺴﻠﻤﲔ ﺑﺬﻟﻚ‪ ،‬ﺃﻭ ﺩﻓﻊ ﺿﺮﺭﻫﻢ‬
‫ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺼﺎﳊﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻭﺍﳍﺠﺮﺓ‪ ،‬ﺍﻟﱵ ﺃﻋﺰ ﺍﷲ ﻓﻴﻬﺎ ﺩﻳﻨﻪ‪ ،‬ﻭﺟﻌﻞ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪‬ﺎ ﺍﻟﺼﻐﺎﺭ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ ﲣﺘﻠﻒ ﳍﻢ‬ ‫ﻭﺍﳉﺰﻳﺔ‪ ،‬ﻓﻔﻴﻬﺎ ﺷﺮﻋﺖ ﺍﳌﺨﺎﻟﻔﺔ‪ .‬ﻭﺇﺫﺍ ﻇﻬﺮ ﺃﻥ‬
‫ﺑﺎﺧﺘﻼﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ )‪ (4‬؛ ﻇﻬﺮﺕ ﺣﻘﻴﻘﻴﺔ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ‪ :‬ﻟﻮ ﻓﺮﺿﻨﺎ ﺃﻥ ﺫﻟﻚ ﱂ ﻳﻨﺴﺦ‪ ،‬ﻓﺎﻟﻨﱯ ‪ r‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻮﺍﻓﻘﻬﻢ؛‬
‫ﻷﻧﻪ ﻳﻌﻠﻢ ﺣﻘﻬﻢ ﻣﻦ ﺑﺎﻃﻠﻬﻢ؛ ﲟﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﺇﻳﺎﻩ‪ ،‬ﻭﳓﻦ ﻧﺘﺒﻌﻪ‪ ،‬ﻓﺄﻣﺎ ﳓﻦ ﻓﻼ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﺄﺧﺬ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﻋﻨﻬﻢ‪ :‬ﻻ ﻣﻦ ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻭﻻ ﻣﻦ ﺃﻓﻌﺎﳍﻢ‪ ،‬ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻻﺿﻄﺮﺍﺭ‬
‫ﻣﻦ ﺩﻳﻦ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻭﻟﻮ ﻗﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺴﺘﺤﺐ ﻟﻨﺎ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ‬
‫ﺯﻣﺎﻧﻨﺎ؛ ﻟﻜﺎﻥ ﻗﺪ ﺧﺮﺝ ﻋﻦ ﺩﻳﻦ ﺍﻷﻣﺔ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ )‪ : (5‬ﺃﻥ ﻧﻘﻮﻝ ﲟﻮﺟﺒﻪ‪ :‬ﻛﺎﻥ ﻳﻌﺠﺒﻪ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ‬
‫ﺑﺸﻲﺀ‪ ،‬ﰒ ﺇﻧﻪ ﺃﻣﺮ ﲟﺨﺎﻟﻔﺘﻬﻢ‪ ،‬ﻭﺃﻣﺮﻧﺎ ﳓﻦ ﺃﻥ ﻧﺘﺒﻊ ﻫﺪﻳﻪ ﻭﻫﺪﻱ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪،‬‬
‫ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪.‬‬
‫ﻭﺍﻟﻜﻼﻡ ﺇﳕﺎ ﻫﻮ ﰲ ﺃﻧﺎ ﻣﻨﻬﻴﻮﻥ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﻓﻴﻤﺎ ﱂ ﻳﻜﻦ ﺳﻠﻒ ﺍﻷﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ‬
‫ﻛﺎﻥ ﺳﻠﻒ ﺍﻷﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﺭﻳﺐ ﻓﻴﻪ؛ ﺳﻮﺍﺀ ﻓﻌﻠﻮﻩ‪ ،‬ﺃﻭ ﺗﺮﻛﻮﻩ؛ ﻓﺈﻧﺎ ﻻ ﻧﺘﺮﻙ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ‬
‫ﻷﺟﻞ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﺗﻔﻌﻠﻪ ﻣﻊ ﺃﻥ ﺍﷲ ﱂ ﻳﺄﻣﺮﻧﺎ ﺑﺸﻲﺀ ﻳﻮﺍﻓﻘﻮﻧﺎ ﻋﻠﻴﻪ ﺇﻻ ﻭﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﻧﻮﻉ‬
‫ﻣﻐﺎﻳﺮﺓ ﻳﺘﻤﻴﺰ ‪‬ﺎ ﺩﻳﻦ ﺍﷲ ﺍﶈﻜﻢ ﳑﺎ ﻗﺪ ﻧﺴﺦ‪ ،‬ﺃﻭ ﺑﺪﻝ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ ( ‪ :‬ﻣﱴ ﺩﻋﻮ‪‬ﻢ ‪.‬‬

‫)‪ (2‬ﺃﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﲣﺘﻠﻒ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﺍﳌﻜﺎﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﺃﻱ ‪ :‬ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻭﺟﻮﻩ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﺽ ﺍﳌﻔﺘﺮﺽ )ﺹ ‪. (٤٦٢‬‬

‫‪٣٩٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺃﻗﺴﺎﻡ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻔﺎﺭ‬
‫ﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻦ ﺩﻻﺋﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻵﺛﺎﺭ ﻭﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺃﻥ‬
‫)‪(1‬‬
‫ﰲ ﺍﳉﻤﻠﺔ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﺃﻥ ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﻫﺪﻳﻬﻢ ﻣﺸﺮﻭﻉ‪ ،‬ﺇﻣﺎ ﺇﳚﺎﺑﺎ‪ ،‬ﻭﺇﻣﺎ‬ ‫ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‬
‫ﺍﺳﺘﺤﺒﺎﺑﺎ ﲝﺴﺐ ﺍﳌﻮﺍﺿﻊ‪.‬‬
‫)‪(2‬‬
‫ﺑﻪ ﻣﻦ ﳐﺎﻟﻔﺘﻬﻢ‪ :‬ﻣﺸﺮﻭﻉ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﳑﺎ‬ ‫ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻴﺎﻥ‪ :‬ﺃﻥ ﻣﺎ ﺃﻣﺮ‬
‫ﻗﺼﺪ ﻓﺎﻋﻠﻪ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪ ،‬ﺃﻭ ﱂ ﻳﻘﺼﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ‪‬ﻲ ﻋﻨﻪ ﻣﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ‪ :‬ﻳﻌﻢ ﻣﺎ ﺇﺫﺍ ﻗﺼﺪﺕ‬
‫ﻣﺸﺎ‪‬ﺘﻬﻢ‪ ،‬ﺃﻭ ﱂ ﺗﻘﺼﺪ؛ ﻓﺈﻥ ﻋﺎﻣﺔ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﱂ ﻳﻜﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻳﻘﺼﺪﻭﻥ ﺍﳌﺸﺎ‪‬ﺔ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﻓﻴﻬﺎ ﻣﺎ ﻻ ﻳﺘﺼﻮﺭ ﻗﺼﺪ ﺍﳌﺸﺎ‪‬ﺔ ﻓﻴﻪ‪ ،‬ﻛﺒﻴﺎﺽ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻃﻮﻝ ﺍﻟﺸﺎﺭﺏ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﰒ ﺍﻋﻠﻢ ﺃﻥ ﺃﻋﻤﺎﳍﻢ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ -‬ﻗﺴﻢ ﻣﺸﺮﻭﻉ ﰲ ﺩﻳﻨﻨﺎ‪ ،‬ﻣﻊ ﻛﻮﻧﻪ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﳍﻢ‪ ،‬ﺃﻭ ﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ‬
‫ﳍﻢ )‪ (3‬ﻟﻜﻨﻬﻢ ﻳﻔﻌﻠﻮﻧﻪ ﺍﻵﻥ‪.‬‬
‫‪ -‬ﻭﻗﺴﻢ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰒ ﻧﺴﺨﻪ ﺷﺮﻉ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ -‬ﻭﻗﺴﻢ ﱂ ﻳﻜﻦ ﻣﺸﺮﻭﻋﺎ ﲝﺎﻝ‪ ،‬ﻭﺇﳕﺎ ﻫﻢ ﺃﺣﺪﺛﻮﻩ‪.‬‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﰲ‬ ‫ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﶈﻀﺔ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻭﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﻟﻌﺎﺩﺍﺕ ﺍﶈﻀﺔ‪ ،‬ﻭﻫﻲ ﺍﻵﺩﺍﺏ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﲡﻤﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻓﻬﺬﻩ ﺗﺴﻌﺔ ﺃﻗﺴﺎﻡ )‪.- (6‬‬

‫)‪ (1‬ﺍﻟﻀﻤﲑ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ ﻭﳓﻮﻫﻢ ﳑﻦ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﺃﻣﺮﻧﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺑﻪ ‪.‬‬
‫)‪ (3‬ﳍﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻳﻜﻮﻥ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﻳﻜﻮﻥ ‪.‬‬
‫)‪ (6‬ﻭﻫﻲ ﳎﻤﻠﺔ ‪ -١ :‬ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰲ ﺩﻳﻨﻨﺎ ‪ ،‬ﻭﻫﻮ ﻣﺸﺮﻭﻉ ﳍﻢ ‪ ،‬ﺃﻭ ﻻ ﻳﻌﻠﻢ ﻛﻮﻧﻪ ﻣﺸﺮﻭﻋﺎ ﳍﻢ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺍﶈﻀﺔ ‪ -٢ .‬ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰲ ﺩﻳﻨﻨﺎ ‪ ،‬ﻫﻮ ﻣﺸﺮﻭﻉ ﳍﻢ ‪ ،‬ﺃﻭ ﻻ ﻳﻌﻠﻢ ﻛﻮﻧﻪ ﻣﺸﺮﻭﻋﺎ ﳍﻢ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﺍﶈﻀﺔ ‪.‬‬
‫‪ -٣‬ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰲ ﺩﻳﻨﻨﺎ ‪ ،‬ﻭﻫﻮ ﻣﺸﺮﻭﻉ ﳍﻢ ‪ ،‬ﺃﻭ ﻻ ﻳﻌﻠﻢ ﻛﻮﻧﻪ ﻣﺸﺮﻭﻋﺎ ﳍﻢ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ‪-٤ .‬‬
‫ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰲ ﺩﻳﻨﻬﻢ ﰒ ﻧﺴﺨﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﶈﻀﺔ ‪ -٥ .‬ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰲ ﺩﻳﻨﻬﻢ ﰒ ﻧﺴﺨﻪ‬

‫‪٣٩٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺄﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ‪ :‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺘﲔ‪ ،‬ﺃﻭ ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﻟﻨﺎ ﻭﻫﻢ‬
‫)‪(1‬‬
‫‪ -‬ﺍﳌﺨﺎﻟﻔﺔ ﰲ‬ ‫ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻓﻬﺬﺍ ﻛﺼﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﺃﻭ ﻛﺄﺻﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﻬﻨﺎ ﺗﻘﻊ‬
‫ﺻﻔﺔ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﻛﻤﺎ ﺳﻦ ﻟﻨﺎ ﺻﻮﻡ ﺗﺎﺳﻮﻋﺎﺀ ﻭﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻛﻤﺎ ﺃﻣﺮﻧﺎ ﺑﺘﻌﺠﻴﻞ ﺍﻟﻔﻄﻮﺭ‬
‫ﻭﺍﳌﻐﺮﺏ ﳐﺎﻟﻔﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺑﺘﺄﺧﲑ ﺍﻟﺴﺤﻮﺭ ﳐﺎﻟﻔﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﻛﻤﺎ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺼﻼﺓ ﰲ ﺍﻟﻨﻌﻠﲔ ﳐﺎﻟﻔﺔ ﻟﻠﻴﻬﻮﺩ‪ ،‬ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ‬
‫ﻭﺳﻦ ﺗﻮﺟﻴﻪ ﻗﺒﻮﺭ ﺍﳌﺴﻠﻤﲔ ﺇﱃ‬ ‫)‪(3) (2‬‬
‫ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻗﺎﻝ ‪ } r‬ﺍﻟﻠﺤﺪ ﻟﻨﺎ ﻭﺍﻟﺸﻖ ﻟﻐﲑﻧﺎ {‬
‫ﺍﻟﻜﻌﺒﺔ؛ ﲤﻴﻴﺰﺍ ﳍﺎ ﻋﻦ ﻣﻘﺎﺑﺮ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻓﺈﻥ ﺃﺻﻞ ﺍﻟﺪﻓﻦ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﰲ ﺍﻷﻣﻮﺭ‬
‫)‪(5‬‬
‫ﰲ‬ ‫ﺍﻟﻌﺎﺩﻳﺔ‪ ،‬ﰒ ﻗﺪ ﺍﺧﺘﻠﻔﺖ )‪ (4‬ﺍﻟﺸﺮﺍﺋﻊ ﰲ ﺻﻔﺘﻪ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﺎ ﻓﻴﻪ ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭﻟﺒﺎﺱ ﺍﻟﻨﻌﻞ‬
‫)‪(6‬‬
‫ﰲ ﺍﻟﺼﻼﺓ ﺷﺮﻳﻌﺔ ﻛﺎﻧﺖ ﳌﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻋﺒﺎﺩﺓ ﻭﻋﺎﺩﺓ‪ ،‬ﻭﻧﺰﻉ ﺍﻟﻨﻌﻞ‬
‫ﻭﻛﺬﻟﻚ ﺍﻋﺘﺰﺍﻝ ﺍﳊﻴﺾ )‪ (7‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﱵ ﺟﺎﻣﻌﻨﺎﻫﻢ ﰲ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﺧﺎﻟﻔﻨﺎﻫﻢ ﰲ‬
‫ﻭﺻﻔﻬﺎ‪.‬‬
‫)‪(8‬‬
‫ﺃﻭ ﺇﳚﺎﺏ ﺻﻼﺓ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰒ ﻧﺴﺦ ﺑﺎﻟﻜﻠﻴﺔ‪ :‬ﻛﺎﻟﺴﺒﺖ‬

‫ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﶈﻀﺔ ‪ -٦ .‬ﻣﺎ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﰲ ﺩﻳﻨﻬﻢ ﰒ ﻧﺴﺨﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ ‪ -٧ .‬ﻣﺎ‬
‫ﱂ ﻳﻜﻦ ﻣﺸﺮﻭﻋﺎ ﲝﺎﻝ ﻭﺇﳕﺎ ﻫﻢ ﺃﺣﺪﺛﻮﻩ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﺍﶈﻀﺔ ‪ -٨ .‬ﻣﺎ ﱂ ﻳﻜﻦ ﻣﺸﺮﻭﻋﺎ ﲝﺎﻝ ﻭﺇﳕﺎ ﻫﻢ ﺃﺣﺪﺛﻮﻩ ﻣﻦ‬
‫ﺍﻟﻌﺎﺩﺍﺕ ﺍﶈﻀﺔ ‪ -٩ .‬ﻣﺎ ﱂ ﻳﻜﻦ ﻣﺸﺮﻭﻋﺎ ﲝﺎﻝ ﻭﺇﳕﺎ ﻫﻢ ﺃﺣﺪﺛﻮﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ ‪.‬‬
‫)‪ (1‬ﰲ )ﺏ ( ‪ :‬ﻓﺒﻬﺬﺍ ﻳﻘﻊ ‪.‬‬
‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٠٤٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٠٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪(١٥٥٤‬‬
‫‪.‬‬
‫)‪ (3‬ﻣﺮ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﺃﺧﻠﻒ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﻨﻌﻠﲔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﻨﻌﻠﲔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳊﺎﺋﺾ ‪.‬‬
‫)‪ (8‬ﺍﻟﺴﺒﺖ ﻫﻮ ‪ :‬ﺳﺒﺖ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﻭﻫﻮ ﻋﻴﺪ ﺍﻷﺳﺒﻮﻉ ﻋﻨﺪﻫﻢ ‪ ،‬ﲟﺜﺎﺑﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻟﻠﻤﺴﻠﻤﲔ ‪ ،‬ﻭﻗﺪ ﺣﺮﻡ ﺍﷲ ﺍﻟﺼﻴﺪ ‪،‬‬
‫ﺻﻴﺪ ﺍﻟﺒﺤﺮ ‪ ،‬ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﺍﻣﺘﺤﺎﻧﺎ ‪ ،‬ﻓﺨﺎﻟﻔﻮﺍ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺫﻟﻚ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺯﺍﺩﻭﺍ ﰲ ﺍﻟﺴﺒﺖ‬
‫ﻣﻦ ﺍﻟﻌﻮﺍﺋﺪ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﻣﺎ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﻘﻠﺪﻭﻫﻢ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﻭﻣﺜﻠﻪ ﺍﻷﺣﺪ ﻋﻨﺪ‬

‫‪٤٠٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺻﻮﻡ‪ ،‬ﻭﻻ ﳜﻔﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﻫﺬﺍ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻭﺍﺟﺒﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻜﻮﻥ ﻋﺒﺎﺩﺓ‪ ،‬ﺃﻭ‬
‫ﳏﺮﻣﺎ ﻋﻠﻴﻬﻢ ﻓﻴﺘﻌﻠﻖ ﺑﺎﻟﻌﺎﺩﺍﺕ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﺮﺟﻞ ﺃﻥ ﳝﺘﻨﻊ ﻣﻦ ﺃﻛﻞ ﺍﻟﺸﺤﻮﻡ ﻭﻛﻞ ﺫﻱ ﻇﻔﺮ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﻟﺘﺪﻳﻦ ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻛﺎﻥ ﻣﺮﻛﺒﺎ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻫﻲ ﺍﻷﻋﻴﺎﺩ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺸﺮﻭﻋﺔ ﳍﻢ‪،‬‬
‫ﻓﺈﻥ ﺍﻟﻌﻴﺪ ﺍﳌﺸﺮﻭﻉ ﳚﻤﻊ ﻋﺒﺎﺩﺓ‪ .‬ﻭﻫﻮ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺻﻼﺓ‪ ،‬ﺃﻭ ﺫﻛﺮ‪ ،‬ﺃﻭ ﺻﺪﻗﺔ‪ ،‬ﺃﻭ ﻧﺴﻚ‪،‬‬
‫ﻭﳚﻤﻊ ﻋﺎﺩﺓ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻔﻌﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ ﻣﻦ ﺗﺮﻙ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﺿﺒﺔ )‪ (1‬ﻭﺍﻟﻠﻌﺐ ﺍﳌﺄﺫﻭﻥ ﻓﻴﻪ ﰲ ﺍﻷﻋﻴﺎﺩ ﳌﻦ ﻳﻨﺘﻔﻊ ﺑﺎﻟﻠﻌﺐ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ‪ - r‬ﳌﺎ ﺯﺟﺮ ﺃﺑﻮ ﺑﻜﺮ ‪ t‬ﺍﳉﻮﻳﺮﻳﺘﲔ ﻋﻦ ﺍﻟﻐﻨﺎﺀ ﰲ ﺑﻴﺘﻪ ‪ } :-‬ﺩﻋﻬﻤﺎ ﻳﺎ ﺃﺑﺎ‬

‫ﻭﻛﺎﻥ ﺍﳊﺒﺸﺔ ﻳﻠﻌﺒﻮﻥ ﺑﺎﳊﺮﺍﺏ ﻳﻮﻡ‬ ‫)‪(3) (2‬‬

‫ﺑﻜﺮ ﻓﺈﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﻋﻴﺪﻧﺎ {‬
‫ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺍﻟﻨﱯ ‪ r‬ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻓﺎﻷﻋﻴﺎﺩ ﺍﳌﺸﺮﻭﻋﺔ ﻳﺸﺮﻉ ﻓﻴﻬﺎ ‪ -‬ﻭﺟﻮﺑﺎ‪ ،‬ﺃﻭ ﺍﺳﺘﺤﺒﺎﺑﺎ ‪ :-‬ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﻻ ﻳﺸﺮﻉ ﰲ‬
‫ﻏﲑﻫﺎ‪ ،‬ﻭﻳﺒﺎﺡ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﺴﺘﺤﺐ‪ ،‬ﺃﻭ ﳚﺐ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﱵ ﻟﻠﻨﻔﻮﺱ ﻓﻴﻬﺎ ﺣﻆ‪ ،‬ﻣﺎ ﻻ ﻳﻜﻮﻥ‬
‫ﰲ ﻏﲑﻫﺎ ﻛﺬﻟﻚ‪ .‬ﻭﳍﺬﺍ ﻭﺟﺐ ﻓﻄﺮ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻭﻗﺮﻥ ﺑﺎﻟﺼﻼﺓ ﰲ ﺃﺣﺪﳘﺎ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻗﺮﻥ ‪‬ﺎ‬
‫ﰲ ﺍﻵﺧﺮ ﺍﻟﺬﺑﺢ‪ .‬ﻭﻛﻼﳘﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻄﻌﺎﻡ‪.‬‬
‫ﻓﻤﻮﺍﻓﻘﺘﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﳌﻨﺴﻮﺥ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﻛﻼﳘﺎ‪ :‬ﺃﻗﺒﺢ ﻣﻦ‬

‫ﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﺍﲣﺎﺫﻩ ﻋﻴﺪﺍ ﻟﻸﺳﺒﻮﻉ ‪ ،‬ﻭﻣﻦ ﺍﳌﺆﱂ ﺃﻥ ﺑﻌﺾ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻻ ﺗﺰﺍﻝ ﺗﺘﺨﺬ ﺍﻷﺣﺪ‬
‫ﻋﻴﺪﺍ ﻟﻸﺳﺒﻮﻉ ﺗﻘﻠﻴﺪﺍ ﻟﻠﻨﺼﺎﺭﻯ ﻭﳎﺎﺭﺍﺓ ﳍﻢ ‪ ،‬ﺃﻭ ﺇﺑﻘﺎﺀ ﻋﻠﻰ ﻣﺎ ﺳﻨﻪ ﺍﳌﺴﺘﻌﻤﺮﻭﻥ ﺍﻟﻜﻔﺎﺭ ﺣﲔ ﺍﺣﺘﻠﻮﺍ ﺗﻠﻚ ﺍﻟﺒﻼﺩ ‪.‬‬
‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ " :‬ﺍﻟﻮﺍﺟﺒﺔ " ﻟﻜﻨﻬﺎ ﰲ ﲨﻴﻊ ﺍﳌﺨﻄﻮﻃﺎﺕ ‪ :‬ﺍﻟﻮﺍﺿﺒﺔ ‪ :‬ﻭﺍﻷﺻﺢ ‪ :‬ﺍﻟﻮﺍﻇﺒﺔ ‪ ،‬ﻣﻦ ﺍﳌﻮﺍﻇﺒﺔ ﻭﻫﻲ ﺍﳌﺪﺍﻭﻣﺔ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﺎﺀ ‪ ،‬ﻓﺼﻞ ﺍﻟﻮﺍﻭ )‪ ، (١٤٢ / ١‬ﻭﺍﻟﻮﺍﻇﺒﺔ ‪ :‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﺮﺍﺗﺒﺔ ﺍﻟﱵ ﻳﺪﺍﻭﻡ ﻋﻠﻴﻬﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٧١٦‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (٨٩٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٩٣‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﻟﻨﻜﺎﺡ )‪ ، (١٨٩٨‬ﺃﲪﺪ )‪. (١٣٤/٦‬‬
‫)‪ (3‬ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺑﺎﺏ ﺳﻨﺔ ﺍﻟﻌﻴﺪﻳﻦ ﻷﻫﻞ ﺍﻹﺳﻼﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٤٤٥ / ٢) ، (٩٥٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻗﻮﻟﻪ ‪ " ،‬ﺩﻋﻬﻤﺎ " ‪ ،‬ﻟﻜﻨﻪ ﺭﻭﺍﻩ ﺑﻄﺮﻕ ﻭﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ ﻓﻴﻬﺎ "‬
‫ﺩﻋﻬﻤﺎ " ‪ .‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺧﺼﺔ ﰲ ﺍﻟﻠﻌﺐ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٦٠٧ / ٢) ، (٨٩٢‬‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ " ﺩﻋﻬﻤﺎ " ﺃﻳﻀﺎ ‪ ،‬ﻟﻜﻨﻪ ﺭﻭﺍﻩ ﻣﻦ ﻃﺮﻕ ﻭﺃﻟﻔﺎﻅ ﺃﺧﺮﻯ ﺃﻳﻀﺎ ﻓﻴﻬﺎ " ﺩﻋﻬﻤﺎ " ‪.‬‬

‫‪٤٠١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻮﺍﻓﻘﺘﻬﻢ ﻓﻴﻤﺎ ﻫﻮ ﻣﺸﺮﻭﻉ ﺍﻷﺻﻞ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﻫﺬﺍ ﳏﺮﻣﺔ‪ ،‬ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ‪ ،‬ﻭﰲ‬
‫ﺍﻷﻭﻝ ﻗﺪ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻜﺮﻭﻫﺔ‪.‬‬
‫)‪(1‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ﻣﺎ ﺃﺣﺪﺛﻮﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﺃﻭ ﻛﻠﻴﻬﻤﺎ‬
‫ﻓﻬﻮ )‪ (2‬ﺃﻗﺒﺢ ﻭﺃﻗﺒﺢ؛ ﻓﺈﻧﻪ ﻟﻮ ﺃﺣﺪﺛﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻟﻘﺪ ﻛﺎﻥ ﻳﻜﻮﻥ ﻗﺒﻴﺤﺎ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﳑﺎ ﱂ‬
‫ﻳﺸﺮﻋﻪ ﻧﱯ ﻗﻂ ؟ ﺑﻞ ﺃﺣﺪﺛﻪ ﺍﻟﻜﺎﻓﺮﻭﻥ‪ ،‬ﻓﺎﳌﻮﺍﻓﻘﺔ ﻓﻴﻪ ﻇﺎﻫﺮﺓ ﺍﻟﻘﺒﺢ‪ ،‬ﻓﻬﺬﺍ ﺃﺻﻞ‪.‬‬
‫ﻭﺃﺻﻞ ﺁﺧﺮ ﻭﻫﻮ‪ :‬ﺃﻥ ﻛﻞ ﻣﺎ ﻳﺸﺎ‪‬ﻮﻥ ﻓﻴﻪ‪ :‬ﻣﻦ ﻋﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﻋﺎﺩﺓ‪ ،‬ﺃﻭ ﻛﻠﻴﻬﻤﺎ )‪ (3‬ﻫﻮ‪ :‬ﻣﻦ‬
‫ﺍﶈﺪﺛﺎﺕ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﺇﺫ ﺍﻟﻜﻼﻡ ﰲ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺧﺼﺎﺋﺼﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ‬
‫ﻣﺸﺮﻭﻋﺎ ﻟﻨﺎ‪ ،‬ﻭﻗﺪ ﻓﻌﻠﻪ ﺳﻠﻔﻨﺎ ﺍﻟﺴﺎﺑﻘﻮﻥ‪ :‬ﻓﻼ ﻛﻼﻡ ﻓﻴﻪ‪.‬‬
‫ﻓﺠﻤﻴﻊ ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻗﺒﺢ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻛﺮﺍﻫﺘﻬﺎ ﲢﺮﳝﺎ ﺃﻭ‬
‫ﺗﱰﻳﻬﺎ‪ ،‬ﺗﻨﺪﺭﺝ ﻫﺬﻩ ﺍﳌﺸﺎ‪‬ﺎﺕ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﺠﺘﻤﻊ ﻓﻴﻬﺎ ﺃ‪‬ﺎ ﺑﺪﻉ ﳏﺪﺛﺔ‪ ،‬ﻭﺃ‪‬ﺎ ﻣﺸﺎ‪‬ﺔ ﻟﻠﻜﺎﻓﺮﻳﻦ‪،‬‬
‫ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻮﺻﻔﲔ ﻣﻮﺟﺐ ﻟﻠﻨﻬﻲ؛ ﺇﺫ ﺍﳌﺸﺎ‪‬ﺔ ﻣﻨﻬﻲ ﻋﻨﻬﺎ ﰲ ﺍﳉﻤﻠﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﰲ‬
‫)‪(4‬‬
‫! ﻭﺍﻟﺒﺪﻉ ﻣﻨﻬﻲ ﻋﻨﻬﺎ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻔﻌﻠﻬﺎ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﺍﻟﻮﺻﻔﺎﻥ‬ ‫ﺍﻟﺴﻠﻒ‬
‫ﺻﺎﺭﺍ ﻋﻠﺘﲔ ﻣﺴﺘﻘﻠﺘﲔ ﰲ ﺍﻟﻘﺒﺢ ﻭﺍﻟﻨﻬﻲ‪.‬‬

‫)‪ (1‬ﺟﺎﺀ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ " :‬ﺃﻭ ﻛﻼﳘﺎ " ﺑﺎﻟﺮﻓﻊ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ " ﻛﻠﻴﻬﻤﺎ " ﻛﻤﺎ ﺃﺛﺒﺘﻪ؛ ﻷﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﳎﺮﻭﺭ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ ( ‪ :‬ﻓﻬﺬﺍ ‪.‬‬
‫)‪ (3‬ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ :‬ﺃﻭ ﻛﻼﳘﺎ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﺃﺳﻠﻔﺖ ‪.‬‬
‫)‪ (4‬ﺃﻱ ﺃﻥ ﺍﳌﺸﺎ‪‬ﺔ ﻟﻠﻜﻔﺎﺭ ﻭﺍﻷﻋﺎﺟﻢ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭﻫﻢ ﻣﻨﻬﻲ ﻋﻨﻬﺎ ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻧﺖ ﻳﻔﻌﻠﻬﺎ ﺑﻌﺾ ﺍﳌﺒﺘﺪﻋﲔ ﺃﻭ‬
‫ﺍﳉﻬﺎﻝ ﻭﳓﻮﻫﻢ ﰲ ﻋﻬﻮﺩ ﺍﻟﺴﻠﻒ ‪.‬‬

‫‪٤٠٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫)‪(1‬‬
‫ﰲ ﺍﻷﻋﻴﺎﺩ‬
‫ﻃﺮﻕ ﻋﺪﻡ ﺟﻮﺍﺯ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ﺃﻧﻪ ﻣﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﻟﻴﺲ ﰲ ﺩﻳﻨﻨﺎ‬
‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﺍﻷﺻﻞ ﰲ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﻨﻘﻮﻝ‪:‬‬
‫ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻻ ﲡﻮﺯ ﻣﻦ ﻃﺮﻳﻘﲔ‪:‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ‪ :‬ﻫﻮ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﻣﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﻟﻴﺲ ﰲ ﺩﻳﻨﻨﺎ‪ ،‬ﻭﻻ‬
‫ﻋﺎﺩﺓ ﺳﻠﻔﻨﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﻣﻔﺴﺪﺓ ﻣﻮﺍﻓﻘﺘﻬﻢ‪ ،‬ﻭﰲ ﺗﺮﻛﻪ ﻣﺼﻠﺤﺔ ﳐﺎﻟﻔﺘﻬﻢ‪ ،‬ﺣﱴ ﻟﻮ ﻛﺎﻥ‬
‫ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺫﻟﻚ ﺃﻣﺮﺍ ﺍﺗﻔﺎﻗﻴﺎ‪ ،‬ﻟﻴﺲ ﻣﺄﺧﻮﺫﺍ ﻋﻨﻬﻢ‪ ،‬ﻟﻜﺎﻥ ﺍﳌﺸﺮﻭﻉ ﻟﻨﺎ ﳐﺎﻟﻔﺘﻬﻢ؛ ﳌﺎ ﰲ‬
‫ﳐﺎﻟﻔﺘﻬﻢ ﻣﻦ ﺍﳌﺼﻠﺤﺔ ‪ -‬ﻛﻤﺎ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ‪ -‬ﻓﻤﻦ ﻭﺍﻓﻘﻬﻢ ﻓﻮ‪‬ﺕ ﻋﻠﻰ ﻧﻔﺴﻪ ﻫﺬﻩ‬
‫ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻗﺪ ﺃﺗﻰ ﲟﻔﺴﺪﺓ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﲨﻌﻬﻤﺎ ؟‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻻ ﺭﻳﺐ ﺃ‪‬ﺎ ﺗﺪﻝ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺃﻗﻞ ﺃﺣﻮﺍﻝ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺮﻭﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻗﻞ ﺃﺣﻮﺍﻝ ﺍﻟﺒﺪﻉ‪ :‬ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻭﻳﺪﻝ ﻛﺜﲑ ﻣﻨﻬﺎ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﰲ ﺍﻟﻌﻴﺪ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ‪ } r‬ﻣﻦ ﺗﺸﺒﻪ‬

‫ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ { )‪ (3) (2‬ﻓﺈﻥ ﻣﻮﺟﺐ ﻫﺬﺍ‪ :‬ﲢﺮﱘ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﻣﻄﻠﻘﺎ‪.‬‬

‫ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻣﺜﻞ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺩﻻﻟﺔ‬ ‫)‪(4‬‬

‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪ } :‬ﺧﺎﻟﻔﻮﺍ ﺍﳌﺸﺮﻛﲔ {‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﲢﺮﱘ ﺳﺒﻴﻞ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﲔ‪ ،‬ﻭﺃﻋﻴﺎﺩﻫﻢ ﻣﻦ ﺳﺒﻴﻠﻬﻢ‪ ،‬ﺇﱃ ﻏﲑ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻻﺋﻞ‪.‬‬

‫)‪ (1‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﲔ ﻟﻴﺲ ﰲ ﺍﻷﺻﻞ ‪ .‬ﻭﺃﺿﻔﻨﺎﻩ ﻟﻠﺒﻴﺎﻥ ‪.‬‬

‫)‪ (2‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻠﺒﺎﺱ )‪. (٤٠٣١‬‬
‫)‪ (3‬ﺳﺒﻖ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (٥٥٥٤‬ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٢٥٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ، (٢٧٦٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ )‪، (٤١٩٩‬‬
‫ﺃﲪﺪ )‪ ، (١٦/٢‬ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (١٧٦٤‬‬

‫‪٤٠٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻤﻦ ﺍﻧﻌﻄﻒ )‪ (1‬ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻌﺎﻣﺔ‪ :‬ﻧﺼﺎ ﻭﺇﲨﺎﻋﺎ ﻭﻗﻴﺎﺳﺎ‪ ،‬ﺗﺒﲔ ﻟﻪ ﺩﺧﻮﻝ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺜﲑ ﳑﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﺪﻻﺋﻞ‪ ،‬ﻭﺗﺒﲔ ﻟﻪ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺟﻨﺲ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﺍﻟﱵ ﻫﻲ‬
‫ﺩﻳﻨﻬﻢ‪ ،‬ﺃﻭ ﺷﻌﺎﺭ ﺩﻳﻨﻬﻢ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﳏﺮﻡ ﻛﻠﻪ ﲞﻼﻑ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﻦ ﺧﺼﺎﺋﺺ ﺩﻳﻨﻬﻢ‪،‬‬
‫)‪(2‬‬
‫ﻣﺜﻞ ﻧﺰﻉ ﺍﻟﻨﻌﻠﲔ ﰲ ﺍﻟﺼﻼﺓ ﻓﺈﻧﻪ ﺟﺎﺋﺰ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻟﺒﺴﻬﻤﺎ ﺟﺎﺋﺰ‪ ،‬ﻭﺗﺒﲔ ﻟﻪ‬ ‫ﻭﻻ ﺷﻌﺎﺭﺍ ﻟﻪ‬
‫ﺃﻳﻀﺎ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﺎ ﺑﻘﻴﻨﺎ ﻓﻴﻪ ﻋﻠﻰ ﻋﺎﺩﺗﻨﺎ‪ ،‬ﱂ ﳓﺪﺙ ﺷﻴﺌﺎ ﻧﻜﻮﻥ ﺑﻪ ﻣﻮﺍﻓﻘﲔ ﳍﻢ ﻓﻴﻪ‪ ،‬ﻭﺑﲔ‬
‫ﺃﻥ ﳓﺪﺙ ﺃﻋﻤﺎﻻ ﺃﺻﻠﻬﺎ ﻣﺄﺧﻮﺫ ﻋﻨﻬﻢ‪ ،‬ﻗﺼﺪﻧﺎ ﻣﻮﺍﻓﻘﺘﻬﻢ‪ ،‬ﺃﻭ ﱂ ﻧﻘﺼﺪ‪.‬‬

‫)‪ (1‬ﺍﻻﻧﻌﻄﺎﻑ ﻫﻮ ‪ :‬ﺍﻻﻧﺜﻨﺎﺀ ﻭﺍﳌﻴﻞ ‪ ،‬ﻭﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻨﺎ ‪ :‬ﺃﻥ ﻣﻦ ﺭﺟﻊ ﺇﱃ ﺍﻷﺩﻟﺔ ﻭﻣﺎﻝ ﺇﻟﻴﻬﺎ ﺗﺒﲔ ﻟﻪ ﺍﳊﻖ ﻣﻨﻬﺎ ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻌﲔ ‪ ،‬ﺑﺎﺏ ﺍﻟﻔﺎﺀ )‪. (١٨٢ ، ١٨١ / ٣‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ ( ‪ :‬ﳍﻢ ‪.‬‬

‫‪٤٠٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻻﻋﺘﺒﺎﺭ‬

‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﺑﺎﻟﻜﺘﺎﺏ‬
‫)‪(1‬‬
‫ﺍﳋﺎﺹ ﰲ ﻧﻔﺲ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ ‪ :‬ﻓﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ‬
‫)‪(2‬‬
‫ﻭﺍﻻﻋﺘﺒﺎﺭ‬
‫‪šúïÏ%©!$#ur‬‬ ‫ﺃﻣﺎ ﺍﻟﻜﺘﺎﺏ ‪ :‬ﻓﻤﻤﺎ ﺗﺄﻭﻟﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻏﲑﻫﻢ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫ﻓﺮﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻼﻝ‬ ‫)‪( 3‬‬

‫‪{ ÇÐËÈ $YB#t•Å2 (#r“•sD Èqøó ¯=9$$Î/ (#r“•sD #sŒ Î)ur u‘r–“9$# šcr߉ygô±o„ Ÿw‬‬

‫‪Ÿ w š ú ïÏ % ©! $ # ur‬‬ ‫ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬ ‫)‪( 4‬‬
‫ﰲ "ﺍﳉﺎﻣﻊ"‬

‫„‪ (5) { u‘r–“9$# šcr߉ygô±o‬ﻗﺎﻝ‪ " :‬ﻫﻮ ﺍﻟﺸﻌﺎﻧﲔ " )‪. (6‬‬
‫)‪(7‬‬
‫ﺃﻋﻴﺎﺩ ﺍﳌﺸﺮﻛﲔ " ﻭﻛﺬﻟﻚ ﻋﻦ ﺍﻟﺮﺑﻴﻊ ﺑﻦ‬ ‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ‪ " :‬ﻫﻮ‬
‫ﺃﻧﺲ )‪ (8‬ﻗﺎﻝ‪ :‬ﺃﻋﻴﺎﺩ ﺍﳌﺸﺮﻛﲔ )‪. (9‬‬

‫)‪ (1‬ﺃﻱ ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ ﰲ ﺑﻴﺎﻥ ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻜﻔﺎﺭ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻻ ﲡﻮﺯ ‪.‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻭﺍﻻﻋﺘﻴﺎﺩ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ٧٢‬‬
‫)‪ " (4‬ﺍﳉﺎﻣﻊ " ﻛﺘﺎﺏ ﺃﻟﻔﻪ )ﺍﳋﻼﻝ ( ﲨﻊ ﻓﻴﻪ ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻋﻠﻮﻣﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻭﺁﺛﺎﺭﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﻻﺑﻦ ﺍﳉﻮﺯﻱ )‪. (٦١٨‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ‪. ٧٢ :‬‬
‫)‪ (6‬ﺍﻟﺸﻌﺎﻧﲔ ‪ :‬ﻋﻴﺪ ﻟﻠﻨﺼﺎﺭﻯ ﻳﻘﻴﻤﻮﻧﻪ ﻳﻮﻡ ﺍﻷﺣﺪ ﺍﻟﺴﺎﺑﻖ ﻟﻌﻴﺪ ﺍﻟﻔﺼﺢ ‪ ،‬ﻭﳛﺘﻔﻠﻮﻥ ﻓﻴﻪ ﲝﻤﻞ ﺍﻟﺴﻌﻒ ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ‬
‫ﺫﻟﻚ ﺫﻛﺮﻯ ﻟﺪﺧﻮﻝ ﺍﳌﺴﻴﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪ ، (٤٤٨ / ١‬ﻭﺍﻧﻈﺮ ‪) :‬ﺹ ‪ (٥٣٧‬ﻣﻦ ﻫﺬﺍ‬
‫ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (7‬ﺍﻟﻀﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺰﻭﺭ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﺍﻟﺒﻜﺮﻱ ‪ -‬ﻭﻳﻘﺎﻝ ‪ :‬ﺍﳊﻨﻔﻲ ‪ -‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﰒ ﺍﳋﺮﺍﺳﺎﱐ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﻠﻲ ﻭﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﺻﺪﻭﻕ ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺭﻣﺎﻩ ﺑﻌﻀﻬﻢ ﺑﺎﻟﺘﺸﻴﻊ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ‪ :‬ﺻﺪﻭﻕ ‪ ،‬ﻟﻪ ﺃﻭﻫﺎﻡ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ﺳﻮﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪١٤٠‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٣٩ ، ٢٣٨ / ٣‬ﺕ ‪(٤٦١‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٢٤٣ / ١‬ﺕ ‪ (٣١‬ﺭ ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪. (٣٢٩ ، ٣٢٨ / ٣‬‬

‫‪٤٠٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﰲ ﻣﻌﲎ ﻫﺬﺍ‪ :‬ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﻜﺮﻣﺔ ﻗﺎﻝ‪ " :‬ﻟﻌﺐ ﻛﺎﻥ ﳍﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ )‪. (1‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﻣﺴﺄﻟﺔ‪ :‬ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺣﻀﻮﺭ ﺃﻋﻴﺎﺩ ﺍﳌﺸﺮﻛﲔ‪:‬‬
‫ﺭﻭﻯ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﱐ ﺑﺈﺳﻨﺎﺩﻩ ﰲ ﺷﺮﻭﻁ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻋﻦ ﺍﻟﻀﺤﺎﻙ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫} ‪ (2) { u‘r–“9$# šcr߉ygô±o„ Ÿw šúïÏ%©!$#ur‬ﻗﺎﻝ‪ " :‬ﻋﻴﺪ ﺍﳌﺸﺮﻛﲔ " )‪. (3‬‬
‫)‪(4‬‬
‫„‪{ u‘r–“9$# šcr߉ygô±o‬‬ ‫‪Ÿw šúïÏ%©!$#ur‬‬ ‫ﻭﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﰊ ﺳﻨﺎﻥ ﻋﻦ ﺍﻟﻀﺤﺎﻙ "‪} :‬‬

‫‪šcr߉ygô±o„ Ÿw šúïÏ%©!$#ur‬‬ ‫ﻋﻦ ﺍﻟﻀﺤﺎﻙ }‬ ‫)‪(6‬‬

‫ﻛﻼﻡ ﺍﻟﺸﺮﻙ " )‪ . (5‬ﻭﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺟﻮﻳﱪ‬

‫‪Ÿw‬‬ ‫‪ : (7) { u‘r–“9$#‬ﻗﺎﻝ‪ " :‬ﺃﻋﻴﺎﺩ ﺍﳌﺸﺮﻛﲔ " ﻭﺭﻭﻯ ﺑﺈﺳﻨﺎﺩﻩ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ‪} :‬‬

‫„‪ " : (8) { u‘r–“9$# šcr߉ygô±o‬ﻻ ﳝﺎﻟﺌﻮﻥ )‪ (9‬ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻋﻠﻰ ﺷﺮﻛﻬﻢ ﻭﻻ ﳜﺎﻟﻄﻮ‪‬ﻢ " )‪. (10‬‬
‫)‪(11‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻤﺮ‪ " :‬ﺇﻳﺎﻛﻢ ﻭﺭﻃﺎﻧﺔ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻭﺃﻥ‬ ‫ﻭﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪. (٨٠ ، ٧٩ / ١٣‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ‪. ٧٢ :‬‬
‫)‪ (3‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ )‪. (٨٠ / ٥‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ‪. ٧٢ :‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٣١ / ١٩‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺟﻮﻳﱪ ﺑﻦ ﺳﻌﻴﺪ ﺍﻷﺯﺩﻱ ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ‪ ،‬ﺍﻟﺒﻠﺨﻲ ‪ ،‬ﻋﺪﺍﺩﻩ ﰲ ﺍﻟﻜﻮﻓﻴﲔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ‪ :‬ﻟﻴﺲ ﺑﺸﻲﺀ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ‪ :‬ﻣﺘﺮﻭﻙ ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻷﺋﻤﺔ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﺃﻣﺎ ﰲ ﺍﻟﺘﻔﺴﲑ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺭﻭﺍﻳﺘﻪ ﻣﻘﺒﻮﻟﺔ ‪ ،‬ﻣﺎﺕ ﺑﲔ‬
‫ﺳﻨﺔ )‪ ١٤٠‬ﻭ ‪١٥٠‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٢٤ ، ١٢٣ / ٢‬ﺕ ‪. (٢٠٠‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ‪. ٧٢ :‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ‪. ٧٢ :‬‬
‫)‪ (9‬ﰲ )ﺏ ( ‪ :‬ﻻ ﳝﺎﺛﻠﻮﻥ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ ( ‪ :‬ﻭﻻ ﳜﺎﻟﻄﻮﻫﻢ ‪.‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ﺍﳍﻼﱄ ﺍﳌﺪﱐ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﻣﻮﱃ ﻣﻴﻤﻮﻧﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ‬
‫‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺳﻌﺪ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﻗﺼﺺ ‪،‬‬
‫ﻭﻋﺒﺎﺩﺓ ﻭﻓﻀﻞ ‪ ،‬ﺗﻮﰲ ﺑﺎﻹﺳﻜﻨﺪﺭﻳﺔ ﺳﻨﺔ )‪١٠٣‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٨٤‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪١٧٣ / ٥‬‬
‫‪(١٧٤ ،‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١٨ ، ٢١٧ / ٧‬ﺕ ‪ (٤٠٣‬ﻉ ‪.‬‬

‫‪٤٠٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﺪﺧﻠﻮﺍ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﻳﻮﻡ ﻋﻴﺪﻫﻢ ﰲ ﻛﻨﺎﺋﺴﻬﻢ " )‪. (1‬‬

‫ﻭﻗﻮﻝ ﻫﺆﻻﺀ ﺍﻟﺘﺎﺑﻌﲔ‪ " :‬ﺇﻧﻪ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ " ﻟﻴﺲ ﳐﺎﻟﻔﺎ ﻟﻘﻮﻝ ﺑﻌﻀﻬﻢ‪ " :‬ﺇﻧﻪ ﺍﻟﺸﺮﻙ "‪،‬‬
‫ﺃﻭ ﺻﻨﻢ )‪ (2‬ﻛﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻟﻘﻮﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﳎﺎﻟﺲ ﺍﳋﻨﺎ‪ ،‬ﻭﻗﻮﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻧﻪ ﺍﻟﻐﻨﺎﺀ؛‬
‫ﻷﻥ ﻋﺎﺩﺓ ﺍﻟﺴﻠﻒ ﰲ ﺗﻔﺴﲑﻫﻢ ﻫﻜﺬﺍ‪ :‬ﻳﺬﻛﺮ ﺍﻟﺮﺟﻞ ﻧﻮﻋﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﺴﻤﻰ ﳊﺎﺟﺔ ﺍﳌﺴﺘﻤﻊ‬
‫ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﻟﻴﻨﺒﻪ ﺑﻪ ﻋﻠﻰ ﺍﳉﻨﺲ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ ﺍﻟﻌﺠﻤﻲ‪ :‬ﻣﺎ ﺍﳋﺒﺰ ؟ ﻓﻴﻌﻄﻰ ﺭﻏﻴﻔﺎ ﻭﻳﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﻫﺬﺍ‪ ،‬ﺑﺎﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳉﻨﺲ‪ ،‬ﻻ ﺇﱃ ﻋﲔ ﺍﻟﺮﻏﻴﻒ‪.‬‬
‫ﻟﻜﻦ ﻗﺪ ﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺇﻥ ﺍﳌﺮﺍﺩ‪ :‬ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﺍﻟﱵ ﻫﻲ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﻓﺈﻧﻪ ﺗﻌﺎﱃ‬
‫ﻗﺎﻝ‪ (3) { u‘r–“9$# šcr߉ygô±o„ Ÿw } :‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻻ ﻳﺸﻬﺪﻭﻥ ﺑﺎﻟﺰﻭﺭ‪.‬‬
‫)‪(4‬‬
‫ﻣﻊ‬ ‫ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﺷﻬﺪﺕ ﻛﺬﺍ‪ :‬ﺇﺫﺍ ﺣﻀﺮﺗﻪ‪ ،‬ﻛﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ " :‬ﺷﻬﺪﺕ ﺍﻟﻌﻴﺪ‬
‫)‪(6‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ " )‪ (5‬ﻭﻗﻮﻝ ﻋﻤﺮ‪ " :‬ﺍﻟﻐﻨﻴﻤﺔ ﳌﻦ ﺷﻬﺪ ﺍﻟﻮﻗﻌﺔ "‬
‫ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﻛﻼﻣﻬﻢ‪ ،‬ﻭﺃﻣﺎ‪ :‬ﺷﻬﺪﺕ ﺑﻜﺬﺍ‪ ،‬ﻓﻤﻌﻨﺎﻩ‪ :‬ﺃﺧﱪﺕ ﺑﻪ‪.‬‬
‫ﻭﻭﺟﻪ ﺗﻔﺴﲑ ﺍﻟﺘﺎﺑﻌﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ‪ :‬ﺃﻥ ﺍﻟﺰﻭﺭ ﻫﻮ ﺍﶈﹶﺴ‪‬ﻦ ﺍﳌﻤﻮﻩ‪ ،‬ﺣﱴ ﻳﻈﻬﺮ ﲞﻼﻑ ﻣﺎ ﻫﻮ‬
‫ﻋﻠﻴﻪ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ‪ } r‬ﺍﳌﺘﺸﺒﻊ )‪ (7‬ﲟﺎ ﱂ ﻳﻌﻂ ﻛﻼﺑﺲ ﺛﻮﰊ ﺯﻭﺭ { )‪ (1‬ﳌﺎ ﻛﺎﻥ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﻋﻤﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺼﻨﻒ )‪ ، (٤١١ / ١‬ﺭﻗﻢ )‪ ، (١٦٠٨‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻴﻌﺔ‬
‫‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪ ، (٢٣٤ / ٩‬ﻭﺍﻧﻈﺮ ‪ :‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪ ، (٨٨٦ / ٣‬ﺭﻗﻢ )‪ ، (٩٠٣٤١‬ﻭﻛﱰ‬
‫ﺍﻟﻌﻤﺎﻝ ﺃﻳﻀﺎ )‪ ، (٤٠٥ / ١‬ﺭﻗﻢ )‪ (١٧٣٢‬ﺑﻠﻔﻆ ﺁﺧﺮ ﻋﺰﺍﻩ ﺇﱃ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺎﺭﳜﻪ ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪.‬‬
‫)‪ (2‬ﰲ )ﺩ ( ‪ :‬ﺻﺘﻢ ‪ ،‬ﻭﻻ ﻣﻌﲎ ﳍﺎ ‪ ،‬ﻓﻠﻌﻠﻪ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ‪. ٧٢ :‬‬
‫)‪ (4‬ﰲ )ﺝ ( ‪ :‬ﺍﻟﻌﺒﺪ ‪ ،‬ﻭﺍﻟﻌﻴﺪ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ‪.‬‬
‫)‪ (5‬ﻭﺑﻘﻴﺔ ﺍﳊﺪﻳﺚ )ﻭﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ ،‬ﻓﻜﻠﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻗﺒﻞ ﺍﳋﻄﺒﺔ " ‪ .‬ﺃﺧﺮﺟﻪ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺑﺎﺏ ﺍﳋﻄﺒﺔ ﺑﻌﺪ ﺍﻟﻌﻴﺪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٩٦٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪. (٤٥٣ / ٢) ،‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ‪ ،‬ﺑﺎﺏ ﳌﻦ ﺍﻟﻐﻨﻴﻤﺔ ﺑﺮﻗﻢ )‪. (٣٠٣ / ٥) ، (٩٦٨٩‬‬
‫)‪ (7‬ﰲ )ﺝ ( ‪ :‬ﺍﳌﺘﺸﻴﻊ ‪ .‬ﻭﺍﳌﺘﺸﺒﻊ ﻫﻮ ‪ :‬ﺍﳌﺘﺰﻳﻦ ﺑﺄﻛﺜﺮ ﳑﺎ ﻋﻨﺪﻩ ﻳﺘﻜﺜﺮ ﺑﻪ ﻭﻳﺘﺰﻳﻦ ﺑﺎﻟﺒﺎﻃﻞ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ )ﺹ‬
‫‪ ، (٣٢٧‬ﻣﺎﺩﺓ )ﺵ ﺏ ﻉ ( ‪.‬‬

‫‪٤٠٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻳﻈﻬﺮ ﻛﻼﻣﺎ ﳜﺎﻟﻒ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﳍﺬﺍ‬ ‫ﻳﻈﻬﺮ ﳑﺎ ﻳﻌﻈﻢ ﺑﻪ ﳑﺎ ﻟﻴﺲ ﻋﻨﺪﻩ‪ ،‬ﻓﺎﻟﺸﺎﻫﺪ ﺑﺎﻟﺰﻭﺭ‬
‫ﻓﺴﺮﻩ ﺍﻟﺴﻠﻒ ﺗﺎﺭﺓ ﲟﺎ ﻳﻈﻬﺮ ﺣﺴﻨﻪ ﻟﺸﺒﻬﺔ‪ ،‬ﺃﻭ ﻟﺸﻬﻮﺓ‪ ،‬ﻭﻫﻮ ﻗﺒﻴﺢ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻓﺎﻟﺸﺮﻙ‬
‫ﻭﳓﻮﻩ‪ :‬ﻳﻈﻬﺮ ﺣﺴﻨﻪ ﻟﻠﺸﺒﻬﺔ‪ ،‬ﻭﺍﻟﻐﻨﺎﺀ ﻭﳓﻮﻩ‪ :‬ﻳﻈﻬﺮ ﺣﺴﻨﻪ ﻟﻠﺸﻬﻮﺓ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻋﻴﺎﺩ ﺍﳌﺸﺮﻛﲔ‪ :‬ﻓﺠﻤﻌﺖ ﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﻫﻲ ﺑﺎﻃﻞ )‪ (3‬؛ ﺇﺫ ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﻬﺎ ﰲ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻠﺬﺓ ﺍﻟﻌﺎﺟﻠﺔ‪ :‬ﻓﻌﺎﻗﺒﺘﻬﺎ ﺇﱃ ﺃﱂ‪ ،‬ﻓﺼﺎﺭﺕ ﺯﻭﺭﺍ‪ ،‬ﻭﺣﻀﻮﺭﻫﺎ‪ :‬ﺷﻬﻮﺩﻫﺎ‪،‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﻣﺪﺡ ﺗﺮﻙ ﺷﻬﻮﺩﻫﺎ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﳎﺮﺩ ﺍﳊﻀﻮﺭ ﺑﺮﺅﻳﺔ ﺃﻭ ﲰﺎﻉ‪ ،‬ﻓﻜﻴﻒ‬
‫ﺑﺎﳌﻮﺍﻓﻘﺔ ﲟﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻫﻮ ﻋﻤﻞ ﺍﻟﺰﻭﺭ‪ ،‬ﻻ ﳎﺮﺩ ﺷﻬﻮﺩﻩ ؟‬
‫ﰒ )‪ (4‬ﳎﺮﺩ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻬﺎ ﺍﳊﻤﺪ ﳍﺆﻻﺀ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻭﺣﺪﻩ ﻳﻔﻴﺪ ﺍﻟﺘﺮﻏﻴﺐ ﰲ‬
‫ﺗﺮﻙ ﺷﻬﻮﺩ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺰﻭﺭ‪ ،‬ﻭﻳﻘﺘﻀﻲ ﺍﻟﻨﺪﺏ ﺇﱃ ﺗﺮﻙ ﺣﻀﻮﺭﻫﺎ ﻭﻗﺪ ﻳﻔﻴﺪ‬
‫ﻛﺮﺍﻫﻴﺔ ﺣﻀﻮﺭﻫﺎ ﻟﺘﺴﻤﻴﺔ ﺍﷲ ﳍﺎ ﺯﻭﺭﺍ‪.‬‬
‫ﻓﺄﻣﺎ ﲢﺮﱘ ﺷﻬﻮﺩﻫﺎ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻔﻴﻪ ﻧﻈﺮ‪ ،‬ﻭﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﲢﺮﱘ ﻓﻌﻠﻬﺎ ﺃﻭﺟﻪ؛ ﻷﻥ‬
‫)‪( 5‬‬
‫ﻳﻀﺮ ﻏﲑﻩ ﻟﻘﻮﻟﻪ ﰲ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﲰﺎﻫﺎ ﺯﻭﺭﺍ‪ ،‬ﻭﻗﺪ ﺫﻡ ﻣﻦ ﻳﻘﻮﻝ ﺍﻟ ﺰﻭﺭ‪ ،‬ﻭﺇﻥ ﱂ‬
‫)‪( 8‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫)‪( 7‬‬
‫} ‪{ 4 #Y‘rã—ur ÉAöqs)ø9$# z`ÏiB #\•x6 YãB tb qä9qà)u‹s9 öNåk¨XÎ)ur‬‬ ‫)‪( 6‬‬
‫ﺍﳌﺘﻈﺎﻫﺮﻳﻦ‬

‫} ‪ (9) { ÇÌÉÈ Í‘r–“9$# š^öqs% (#qç6Ï^tF ô_$#ur‬ﻓﻔﺎﻋﻞ ﺍﻟﺰﻭﺭ ﻛﺬﻟﻚ‪.‬‬

‫)‪ (1‬ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﺍﳌﺘﺸﺒﻊ ﳌﺎ ﱂ ﻳﻨﻞ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٥٢١٩‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪(٣١٧ / ٩) ،‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺰﻭﻳﺮ ﰲ ﺍﻟﻠﺒﺎﺱ ﻭﻏﲑﻩ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٢١٢٩‬ﻭ )‪. (١٦٨١ / ٣) ، (٢١٣٠‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻣﻈﻬﺮ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ( ‪ :‬ﻭﻫﻲ ﺑﺎﻃﻠﺔ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﺒﺎﻃﻞ ‪.‬‬
‫)‪ (4‬ﻗﻮﻟﻪ ‪) :‬ﳎﺮﺩ ﺷﻬﻮﺩﻩ ( ﰒ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (5‬ﱂ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ( ‪ :‬ﺍﳌﻨﺎﻇﺮﻳﻦ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻛﺮ ﺻﺪﺭ ﺍﻵﻳﺔ ‪) :‬ﻓﹶﺎﺟ‪‬ﺘ‪‬ﻨِﺒ‪‬ﻮﺍ ﺍﻟﺮ‪‬ﺟ‪‬ﺲ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﺄﹶﻭ‪‬ﺛﹶﺎﻥِ ( ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣٠‬‬

‫‪٤٠٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻗﻮﻝ ﺍﻟﺰﻭﺭ ﺃﺑﻠﻎ ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﻭﻷ‪‬ﻢ ﺇﺫﺍ ﻣﺪﺣﻬﻢ ﻋﻠﻰ ﳎﺮﺩ ﺗﺮﻛﻬﻢ ﺷﻬﻮﺩﻩ‪ ،‬ﺩﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﻓﻌﻠﻪ ﻣﺬﻣﻮﻡ ﻋﻨﺪﻩ ﻣﻌﻴﺐ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻓﻌﻠﻪ ﺟﺎﺋﺰﺍ ﻭﺍﻷﻓﻀﻞ ﺗﺮﻛﻪ‪ :‬ﱂ ﻳﻜﻦ ﰲ ﳎﺮﺩ‬
‫)‪(1‬‬
‫ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﺷﻬﻮﺩﻩ ﺃﻭ ﺗﺮﻙ ﺷﻬﻮﺩﻩ ﻛﺒﲑ ﻣﺪﺡ‪ ،‬ﺇﺫ ﺷﻬﻮﺩ ﺍﳌﺒﺎﺣﺎﺕ ﺍﻟﱵ‬
‫ﺷﻬﻮﺩﻫﺎ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﺘﺄﺛﲑ‪.‬‬
‫ﻭﻗﺪ )‪ (2‬ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﺒﺎﻟﻐﺔ ﰲ ﻣﺪﺣﻬﻢ؛ ﺇﺫ ﻛﺎﻧﻮﺍ ﻻ ﳛﻀﺮﻭﻥ ﳎﺎﻟﺲ ﺍﻟﺒﻄﺎﻟﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ‬
‫‪ÇÚö‘F{$# ’n?tã tbqà±ôJtƒ šúïÏ%©!$# Ç`»uH÷q§•9$# ߊ$t7Ïãur‬‬ ‫ﻻ ﻳﻔﻌﻠﻮﻥ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻷﻥ )‪ (3‬ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ‪} :‬‬

‫‪. (4) { $ZRöqyd‬‬

‫ﻓﺠﻌﻞ ﻫﺆﻻﺀ ﺍﳌﻨﻌﻮﺗﲔ ﻫﻢ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻋﺒﻮﺩﻳﺔ ﺍﻟﺮﲪﻦ ﻭﺍﺟﺒﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‬
‫ﻭﺍﺟﺒﺔ‪.‬‬
‫ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﺇﺫ ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﰲ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻣﺎ ﻻ ﳚﺐ‪ ،‬ﻭﻷﻥ ﺍﳌﻨﻌﻮﺗﲔ ﻫﻢ ﺍﳌﺴﺘﺤﻘﻮﻥ‬
‫)‪tûïÏ%©!$# šcqãZÏB÷sßJø9$# $yJ¯RÎ‬‬ ‫ﳍﺬﺍ ﺍﻟﻮﺻﻒ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫)‪ (5) { öNåkæ5qè=è% ôMn=Å_ur ª!$# t•Ï.èŒ #sŒÎ‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪. (6) { 3 (#às¯»yJn=ãèø9$# ÍnÏŠ$t6Ïã ô`ÏB ©!$# Óy´øƒs† $yJ¯RÎ) } :‬‬

‫ﻭﻗﺎﻝ ‪ } r‬ﻟﻴﺲ ﺍﳌﺴﻜﲔ ﺍﻟﺬﻱ ﺗﺮﺩﻩ ﺍﻟﻠﻘﻤﺔ ﻭﺍﻟﻠﻘﻤﺘﺎﻥ { )‪ (8) ... (7‬ﺍﳊﺪﻳﺚ‪.‬‬

‫)‪ (1‬ﺍﻟﱵ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ( ‪ :‬ﻭﻳﻘﺎﻝ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ " :‬ﻻ ﻳﻔﻌﻠﻮﻥ ﻫﻢ ﺍﻟﺒﺎﻃﻞ ﻭﺍﷲ ﺗﻌﺎﱃ ‪ " . .‬ﺇﱁ ‪ ،‬ﺃﻱ ﺑﺰﻳﺎﺩﺓ " ﻫﻢ " ‪ ،‬ﻭﺇﺳﻘﺎﻁ " ﻷﻥ " ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ٦٣‬ﻭﻗﻮﻟﻪ )ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺄﹶﺭ‪‬ﺽِ ﻫ‪‬ﻮ‪‬ﻧ‪‬ﺎ ( ‪ ،‬ﱂ ﻳﺬﻛﺮﻩ ﰲ )ﻁ ( ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٨‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺰﻛﺎﺓ )‪ ، (١٤٠٩‬ﻣﺴﻠﻢ ﺍﻟﺰﻛﺎﺓ )‪ ، (١٠٣٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ )‪ ، (٢٥٧٢‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺰﻛﺎﺓ )‪، (١٦٣١‬‬
‫ﺃﲪﺪ )‪ ، (٣١٦/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺰﻛﺎﺓ )‪. (١٦١٥‬‬
‫)‪ (8‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪) :‬ﻟﹶﺎ ﻳ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮﻥﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺇِﻟﹾﺤ‪‬ﺎﻓﹰﺎ ( ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٤٧٩‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٣٤١ / ٣‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻟﻴﺲ ﺍﳌﺴﻜﲔ ﺍﻟﺬﻱ ﻳﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺗﺮﺩﻩ ﺍﻟﻠﻘﻤﺔ ﻭﺍﻟﻠﻘﻤﺘﺎﻥ ‪" . .‬‬
‫ﺍﳊﺪﻳﺚ ‪.‬‬

‫‪٤٠٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(6) (5) (4‬‬

‫ﻭﻗﺎﻝ‪ } :‬ﻣﺎ ﺗﻌﺪﻭﻥ )‪ (1‬ﺍﳌﻔﻠﺲ ﻓﻴﻜﻢ )‪ } (3) { (2‬ﻣﺎ ﺗﻌﺪﻭﻥ ﺍﻟﺮﻗﻮﺏ {‬
‫ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ‪.‬‬
‫ﻓﺴﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﲢﺮﱘ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻛﺮﺍﻫﺘﻪ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺏ ﺗﺮﻛﻪ‪ :‬ﺣﺼﻞ ﺃﺻﻞ‬
‫ﺍﳌﻘﺼﻮﺩ؛ ﺇﺫ ﻣﻦ ﺍﳌﻘﺼﻮﺩ‪ :‬ﺑﻴﺎﻥ ﺍﺳﺘﺤﺒﺎﺏ ﺗﺮﻙ ﻣﻮﺍﻓﻘﺘﻬﻢ ﺃﻳﻀﺎ؛ ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻗﺪ ﻳﻈﻦ‬
‫ﺍﺳﺘﺤﺒﺎﺏ ﻓﻌﻞ ﻣﺎ ﻓﻴﻪ ﻣﻮﺍﻓﻘﺔ ﳍﻢ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻮﺳﻴﻊ ﻋﻠﻰ ﺍﻟﻌﻴﺎﻝ‪ ،‬ﺃﻭ ﻣﻦ ﺇﻗﺮﺍﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﺍﻛﺘﺴﺎ‪‬ﻢ‪ ،‬ﻭﻣﺼﺎﱀ ﺩﻧﻴﺎﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﺍﺳﺘﺤﺒﺎﺏ ﺗﺮﻙ ﺫﻟﻚ‪ :‬ﻛﺎﻥ ﺃﻭﻝ )‪ (7‬ﺍﳌﻘﺼﻮﺩ‪.‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﺑﺎﻟﺴﻨﺔ‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ )‪ : (8‬ﻓﺮﻭﻯ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ t‬ﻗﺎﻝ‪ } :‬ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﳌﺪﻳﻨﺔ ﻭﳍﻢ‬
‫ﻳﻮﻣﺎﻥ ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻣﺎ ﻫﺬﺍﻥ ﺍﻟﻴﻮﻣﺎﻥ ؟ "‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻛﻨﺎ ﻧﻠﻌﺐ ﻓﻴﻬﻤﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪،‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻣﺎ ﺗﺪﻋﻮﻥ ( ﰲ ﺍﳌﻮﺿﻌﲔ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪.‬‬

‫)‪ (2‬ﻓﻴﻜﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ ( 3‬ﺫﻛﺮﻩ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﺑﻦ ﺍﻷﺛﲑ ﰲ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ‪ ،‬ﻭﻗﺎﻝ ﺑﺄﻧﻪ ﻣﻦ ﺯﻳﺎﺩﺓ ﺭﺯﻳﻦ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ‬
‫) ‪ ، ( ٧٩٧ / ١١‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪ ، ( ٩٥١٣‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺑﻠﻔﻆ ‪ " :‬ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﺍﳌﻔﻠﺲ ؟ " ﺍﳊﺪﻳﺚ ‪،‬‬
‫ﰲ ﻛﺘﺎﺏ ﺍﻟﱪ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﻈﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪. ( ١٩٩٧ / ٤) ، ( ٢٥٨١‬‬
‫)‪ (4‬ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ )‪. (٢٦٠٨‬‬
‫)‪ (5‬ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﱪ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻣﻦ ﳝﻠﻚ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٢٦٠٨‬‬
‫)‪ ، (٢٠١٤ / ٤‬ﻭﻓﻴﻪ ‪ " :‬ﻣﺎ ﺗﻌﺪﻭﻥ ﺍﻟﺮﻗﻮﺏ ﻓﻴﻜﻢ ؟ " ﻭﺍﻟﺮﻗﻮﺏ ﻫﻮ ﻣﻦ ﻻ ﻳﻌﻴﺶ ﻟﻪ ﻭﻟﺪ ‪ ،‬ﻓﻬﻮ ﻳﺮﻗﺐ ﻣﻮﺗﻪ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ،‬ﻣﺎﺩﺓ )ﺭﻗﺐ ( ‪.‬‬
‫)‪ (6‬ﺃﺭﺍﺩ ﺍﳌﺆﻟﻒ ﺃﻥ ﻳﺴﺘﺪﻝ ‪‬ﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻌﻮﺕ ﺍﻟﱵ ﻭﺻﻒ ﺍﷲ ‪‬ﺎ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﻣﻨﻬﺎ ﺻﻔﺔ ﻋﺪﻡ‬
‫ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ‪ ،‬ﻭﻋﺒﻮﺩﻳﺔ ﺍﻟﺮﲪﻦ ‪ ،‬ﺇﳕﺎ ﺍﺗﺼﻔﻮﺍ ‪‬ﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻤﺎﻝ ‪ ،‬ﻭﻗﺪ ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﰲ‬
‫ﻏﲑﻫﻢ ‪ ،‬ﻟﻜﻦ ﻻ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳊﻘﻴﻘﻲ ﺍﳌﻄﻠﻮﺏ ‪ ،‬ﻭﻛﺬﻟﻚ ﺻﻔﺎﺕ ﺍﳌﺴﻜﲔ ‪ ،‬ﻭﺍﳌﻔﻠﺲ ‪ ،‬ﻭﺍﻟﺮﻗﻮﺏ ‪ ،‬ﺻﻔﺎﺕ ﳍﺎ‬
‫ﻣﻌﺎﻥ ﻟﻔﻈﻴﺔ ﻣﺒﺎﺷﺮﺓ ﰲ ﻋﺮﻑ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻫﻲ ‪ :‬ﺍﳌﺴﻜﻨﺔ ﻭﺍﻹﻓﻼﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻟﻜﻦ ﳍﺎ ﻣﻌﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻛﻤﻞ‬
‫ﻭﺃﺻﺪﻕ ﻭﻫﻲ ‪ :‬ﺍﳌﺴﻜﻨﺔ ﻭﺍﻹﻓﻼﺱ ﰲ ﺍﻵﺧﺮﺓ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻥ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ‪.‬‬
‫)‪ (8‬ﺃﻱ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻻ ﲡﻮﺯ ‪ .‬ﻭﺳﻴﺬﻛﺮ ﺍﳌﺆﻟﻒ ﰲ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ‬
‫ﺳﺒﻌﺔ ﻭﺟﻮﻩ ‪ ،‬ﻓﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ ﺍﻷﻭﻝ ﺹ )‪ ، (٤٨٦‬ﻭﺍﻟﺜﺎﱐ ﺹ )‪ ، (٤٩٥‬ﻭﺍﻟﺜﺎﻟﺚ ﺹ )‪ ، (٤٩٩‬ﻭﺍﻟﺮﺍﺑﻊ ﺹ‬
‫)‪ ، (٥٠٠‬ﻭﺍﳋﺎﻣﺲ ﺹ )‪ ، (٥٠٤‬ﻭﺍﻟﺴﺎﺩﺱ ﺹ )‪ ، (٥٠٦‬ﻭﺍﻟﺴﺎﺑﻊ ﺹ )‪. (٥٠٨‬‬

‫‪٤١٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ ﺧﲑﺍ ﻣﻨﻬﻤﺎ‪ :‬ﻳﻮﻡ ﺍﻷﺿﺤﻰ ﻭﻳﻮﻡ ﺍﻟﻔﻄﺮ {‬
‫)‪(2‬‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ‬
‫)‪(5‬‬
‫" ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ )‪ (3‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ﻋﻦ )‪ (4‬ﲪﻴﺪ‪ ،‬ﻋﻦ ﺃﻧﺲ " ﻭﺭﻭﺍﻩ ﺃﲪﺪ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (6‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ‪.‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﱂ ﻳﻘﺮﳘﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻻ ﺗﺮﻛﻬﻢ‬ ‫ﺍﳉﺎﻫﻠﻴﲔ‬ ‫ﻓﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻟﻌﻴﺪﻳﻦ‬
‫)‪(9‬‬
‫ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺑﻞ ﻗﺎﻝ‪ } :‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ ﻳﻮﻣﲔ ﺁﺧﺮﻳﻦ‪{ ،‬‬
‫ﻭﺍﻹﺑﺪﺍﻝ ﻣﻦ ﺍﻟﺸﻲﺀ ﻳﻘﺘﻀﻲ ﺗﺮﻙ ﺍﳌﺒﺪﻝ ﻣﻨﻪ؛ ﺇﺫ ﻻ ﳚﻤﻊ ﺑﲔ ﺍﻟﺒﺪﻝ ﻭﺍﳌﺒﺪﻝ ﻣﻨﻪ )‪ (10‬ﻭﳍﺬﺍ ﻻ‬
‫&‪ÿ¼çmtF-ƒÍh‘èŒur ¼çmtRrä‹Ï‚-GtFsùr‬‬ ‫ﺗﺴﺘﻌﻤﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺇﻻ ﻓﻴﻤﺎ ﺗﺮﻙ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ‪ ،‬ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫ﻭﻗﻮﻟﻪ‪} :‬‬ ‫)‪(11‬‬

‫‪{ ÇÎÉÈ‬‬ ‫&‪Zwy‰t/ tûüÏJÎ=»©à=Ï9 }§ø©Î/ 4 Br߉tã öNä3s9 öNèdur ’ÎTrߊ `ÏB uä!$uŠÏ9÷rr‬‬

‫)‪(1‬‬
‫‪{ ÇÊÏÈ‬‬ ‫_‪9@ŠÎ=s% 9‘ô‰Å™ `ÏiB &äóÓx«ur 9@øOr&ur 7Ý÷Hs~ @@à2é& ö’tA#ursŒ Èû÷ütF¨Zy‬‬
‫)‪(13‬‬
‫‪öNÍköŽoK¨Zpg¿2‬‬
‫)‪(12‬‬
‫‪Nßg»oYø9£‰t/ur‬‬

‫)‪ (1‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١١٣٤‬ﺃﲪﺪ )‪. (٢٥٠/٣‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٦٧٥ / ١) ، (١١٣٤‬ﻧﺴﺨﺔ‬
‫ﺍﻟﺪﻋﺎﺱ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﳌﻨﻘﺮﻱ ‪ ،‬ﺍﻟﺘﺒﻮﺫﻛﻲ ‪ ،‬ﺃﺑﻮ ﺳﻠﻤﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﺛﺒﺖ ﻣﻦ ﺻﻐﺎﺭ‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﻭﻻ ﺍﻟﺘﻔﺎﺕ ﺇﱃ ﻗﻮﻝ ﺍﺑﻦ ﺧﺮﺍﺵ ‪ :‬ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﻟﻨﺎﺱ " ﺭﻭﻯ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٢٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٨٠ / ٢‬ﺕ ‪ (١٤٣١‬ﺃ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﺝ ﺩ ( ‪ :‬ﲪﺎﺩ ﺑﻦ ﲪﻴﺪ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﲪﺎﺩ ﻋﻦ ﲪﻴﺪ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (١٠٣ / ٣‬ﻭ )‪ (٢٣٥‬ﻭ )‪ (٢٥٠‬ﰲ ﻣﺴﻨﺪ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪. (١٨٠ ، ١٧٩ / ٣‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻴﻮﻣﲔ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ( ‪ :‬ﺍﳉﺎﻫﻠﲔ ‪.‬‬
‫)‪ (9‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١١٣٤‬ﺃﲪﺪ )‪. (٢٥٠/٣‬‬
‫)‪ (10‬ﰲ )ﺃ ( ‪ :‬ﺃﻥ ‪.‬‬
‫)‪ (11‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪ :‬ﺍﻵﻳﺔ ‪. ٥٠‬‬
‫)‪ (12‬ﰲ ﺍﳌﺨﻄﻮﻃﺎﺕ ‪ :‬ﻓﺒﺪﻟﻨﺎﻫﻢ ‪ .‬ﻭﺇﳕﺎ ﺍﻵﻳﺔ ‪ :‬ﻭﺑﺪﻟﻨﺎﻫﻢ ‪.‬‬
‫)‪ (13‬ﰲ )ﺩ ( ‪ :‬ﲜﻨﺘﲔ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬

‫‪٤١١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪(#qä9£‰t7oKs? Ÿwur‬‬ ‫ﻭﻗﻮﻟﻪ‪ (2) { óOßgs9 Ÿ@‹Ï% ”Ï%©!$# uŽö•xî »wöqs% (#qßJn=sß šúïÏ%©!$# tA£‰t6sù } :‬ﻭﻗﻮﻟﻪ‪} :‬‬

‫‪. (3) { ( É=Íh‹©Ü9$$Î/ y]ŠÎ7sƒø:$#‬‬

‫ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ ﰲ ﺍﳌﻘﺒﻮﺭ )‪ (4‬ﻓﻴﻘﺎﻝ ﻟﻪ‪ } :‬ﺍﻧﻈﺮ ﺇﱃ ﻣﻘﻌﺪﻙ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﺑﺪﻟﻚ ﺍﷲ ﺑﻪ ﺧﲑﺍ‬

‫ﻣﻨﻪ ﻣﻘﻌﺪﺍ ﰲ ﺍﳉﻨﺔ { )‪ ، (5‬ﻭﻳﻘﺎﻝ ﻟﻶﺧﺮ‪ } :‬ﺍﻧﻈﺮ ﺇﱃ ﻣﻘﻌﺪﻙ ﰲ ﺍﳉﻨﺔ‪ ،‬ﺃﺑﺪﻟﻚ ﺍﷲ ﺑﻪ‬

‫ﻣﻘﻌﺪﺍ ﻣﻦ ﺍﻟﻨﺎﺭ { )‪. (6‬‬

‫ﻭﻗﻮﻝ ﻋﻤﺮ ‪ t‬ﻟﻠﺒﻴﺪ )‪ " (7‬ﻣﺎ ﻓﻌﻞ ﺷِﻌﺮﻙ ؟ ﻗﺎﻝ‪ :‬ﺃﺑﺪﻟﲏ ﺍﷲ ﺑﻪ ﺍﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ " )‪. (8‬‬
‫ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻳﻘﺘﻀﻲ ﺗﺮﻙ ﺍﳉﻤﻊ‬ ‫)‪(10) (9‬‬
‫ﻓﻘﻮﻟﻪ ‪ } r‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ ﺧﲑﺍ ﻣﻨﻬﻤﺎ {‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺳﺒﺄ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ١٦‬ﻭﰲ )ﺏ ( ‪ :‬ﻭﻗﻒ ﻋﻠﻰ ﺟﻨﺘﲔ ‪ ،‬ﻭﰲ )ﺃ ( ‪ :‬ﻭﻗﻒ ﻋﻠﻰ )ﲬﻂ ( ‪.‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥٩‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢‬‬
‫)‪ (4‬ﰲ )ﺃ ( ‪ :‬ﺍﻟﻘﺒﻮﺭ ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٢٧٣‬ﻣﺴﻠﻢ ﺍﳉﻨﺔ ﻭﺻﻔﺔ ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ )‪ ، (٢٨٧٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٥١‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺴﻨﺔ )‪ ، (٤٧٥١‬ﺃﲪﺪ )‪. (١٢٦/٣‬‬
‫)‪ (6‬ﻭﺭﺩ ﰲ ﺫﻟﻚ ﺃﺣﺎﺩﻳﺚ ﻣﺮﻭﻳﺔ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺍﻟﺴﻨﻦ ﺑﺄﻟﻔﺎﻅ ﻣﺘﻌﺪﺩﺓ ‪ ،‬ﺑﻌﻀﻬﺎ ﻣﻄﻮﻝ ﻭﺑﻌﻀﻬﺎ ﳐﺘﺼﺮ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٣٧٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪/ ٣‬‬
‫‪ . (٢٣٢‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺔ ‪ ،‬ﺑﺎﺏ ﻋﺮﺽ ﻣﻘﻌﺪ ﺍﳌﻴﺖ ﻣﻦ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ ﻋﻠﻴﻪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٢١٩٩ / ٤) ، (٢٨٦٦‬ﻭﺭﻗﻢ )‪. (٢٢٠٠ / ٤) ، (٢٨٧٠‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻛﻼﺏ ﺍﻟﻌﺎﻣﺮﻱ ‪ ،‬ﺍﻟﺸﺎﻋﺮ ﺍﳌﺸﻬﻮﺭ ‪ ،‬ﺃﺳﻠﻢ ﻣﻊ ﻭﻓﺪ‬
‫ﻗﻮﻣﻪ ﻓﺤﺴﻦ ﺇﺳﻼﻣﻪ ﻭﺗﺮﻙ ﺍﻟﺸﻌﺮ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪٤١‬ﻫـ ( ﻭﻋﻤﺮﻩ )‪ (١٤٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ‬
‫ﺍﻟﻐﺎﺑﺔ )‪. (٢٦١ ، ٢٦٠ / ٤‬‬
‫)‪ (8‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻹﺻﺎﺑﺔ )‪ ، (٣٢٦ / ٣‬ﰲ ﺗﺮﲨﺔ ﻟﺒﻴﺪ ‪ ،‬ﺩﻭﻥ ﺇﺳﻨﺎﺩ ‪.‬‬
‫)‪ (9‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١١٣٤‬ﺃﲪﺪ )‪. (٢٥٠/٣‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ " :‬ﻗﺪ ﺃﺑﺪﻟﻜﻢ ﺍﷲ ‪‬ﻤﺎ ﺧﲑﺍ " ﻭﰲ )ﺃ ( ‪ :‬ﻗﺎﻝ ‪ " :‬ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ " ﻓﻘﻂ ‪.‬‬

‫‪٤١٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻘﺘﻀﻲ ﺍﻻﻋﺘﻴﺎﺽ ﲟﺎ ﺷﺮﻉ ﻟﻨﺎ‪ ،‬ﻋﻤﺎ‬ ‫)‪(2‬‬

‫} ﺧﲑﺍ ﻣﻨﻬﻤﺎ {‬ ‫)‪(1‬‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﻗﻮﻟﻪ‪:‬‬
‫ﻛﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﻘﻮﻟﻪ ﳍﻢ‪ } :‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ { )‪ (3‬ﳌﺎ ﺳﺄﳍﻢ ﻋﻦ ﺍﻟﻴﻮﻣﲔ ﻓﺄﺟﺎﺑﻮﻩ‪ " :‬ﺑﺄ‪‬ﻤﺎ‬
‫ﻳﻮﻣﺎﻥ ﻛﺎﻧﻮﺍ ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ " ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ‪‬ﺎﻫﻢ ﻋﻨﻬﻤﺎ ﺍﻋﺘﻴﺎﺿﺎ ﺑﻴﻮﻣﻲ‬
‫)‪(4‬‬
‫ﺍﻹﺳﻼﻡ؛ ﺇﺫ ﻟﻮ ﱂ ﻳﻘﺼﺪ ﺍﻟﻨﻬﻲ ﱂ ﻳﻜﻦ ﺫﻛﺮ ﻫﺬﺍ ﺍﻹﺑﺪﺍﻝ ﻣﻨﺎﺳﺒﺎ؛ ﺇﺫ ﺃﺻﻞ ﺷﺮﻉ ﺍﻟﻴﻮﻣﲔ‬
‫ﺍﻹﺳﻼﻣﻴﲔ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻧﻪ )‪ (5‬ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻟﻴﺘﺮﻛﻮﻩ ﻷﺟﻞ ﻳﻮﻣﻲ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫ﻭﰲ ﻗﻮﻝ ﺃﻧﺲ‪ " :‬ﻭﳍﻢ ﻳﻮﻣﺎﻥ ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ "‪ ،‬ﻭﻗﻮﻝ ﺍﻟﻨﱯ ‪ } r‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ‬

‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺃﻧﺴﺎ ‪ t‬ﻓﻬﻢ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫)‪(6‬‬

‫‪‬ﻤﺎ ﻳﻮﻣﲔ ﺧﲑﺍ ﻣﻨﻬﻤﺎ {‬

‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ } :‬ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ { )‪ (7‬ﺗﻌﻮﻳﻀﺎ ﺑﺎﻟﻴﻮﻣﲔ ﺍﳌﺒﺪﻟﲔ‪.‬‬

‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺫﻳﻨﻚ ﺍﻟﻴﻮﻣﲔ ﺍﳉﺎﻫﻠﻴﲔ ﻗﺪ ﻣﺎﺗﺎ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﳍﻤﺎ ﺃﺛﺮ ﻋﻠﻰ )‪ (8‬ﻋﻬﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻻ )‪ (9‬ﻋﻬﺪ ﺧﻠﻔﺎﺋﻪ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻗﺪ ‪‬ﻰ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻠﻌﺐ ﻓﻴﻬﻤﺎ ﻭﳓﻮﻩ ﳑﺎ‬
‫ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻟﻜﺎﻧﻮﺍ ﻗﺪ ﺑﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺓ؛ ﺇﺫ ﺍﻟﻌﺎﺩﺍﺕ ﻻ ﺗﻐﲑ ﺇﻻ ﲟﻐﲑ ﻳﺰﻳﻠﻬﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ‬
‫ﻭﻃﺒﺎﻉ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺘﺸﻮﻓﺔ )‪ (10‬ﺇﱃ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺘﺨﺬﻭﻧﻪ ﻋﻴﺪﺍ ﻟﻠﺒﻄﺎﻟﺔ‬
‫ﻭﺍﻟﻠﻌﺐ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ ( ‪ :‬ﻗﻮﻟﻪ ﳍﻢ ‪.‬‬

‫)‪ (2‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١١٣٤‬ﺃﲪﺪ )‪. (٢٣٥/٣‬‬
‫)‪ (3‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١١٣٤‬ﺃﲪﺪ )‪. (٢٥٠/٣‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﻮﺍﺟﺒﲔ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﻤﻠﻮﻧﻪ ‪.‬‬
‫)‪ (6‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١١٣٤‬ﺃﲪﺪ )‪. (٢٣٥/٣‬‬
‫)‪ (7‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١١٣٤‬ﺃﲪﺪ )‪. (٢٥٠/٣‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺇﻻ ﻋﻠﻰ ﻋﻬﺪ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻭﻻ ﻋﻠﻰ ﻋﻬﺪ ‪.‬‬
‫)‪ (10‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻣﺘﺸﻮﻗﺔ ‪ :‬ﻭﻛﺬﻟﻚ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﺍﳌﻌﲎ ﻣﺘﻘﺎﺭﺏ ‪.‬‬

‫‪٤١٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﳍﺬﺍ ﻗﺪ ﻳﻌﺠﺰ ﻛﺜﲑ ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﺍﻟﺮﺅﺳﺎﺀ ﻋﻦ ﻧﻘﻞ ﺍﻟﻨﺎﺱ ﻋﻦ ﻋﺎﺩﺍ‪‬ﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ؛ ﻟﻘﻮﺓ‬
‫ﻣﻘﺘﻀﻴﻬﺎ ﻣﻦ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﺗﻮﻓﺮ ﳘﻢ ﺍﳉﻤﺎﻫﲑ ﻋﻠﻰ ﺍﲣﺎﺫﻫﺎ‪ ،‬ﻓﻠﻮﻻ ﻗﻮﺓ ﺍﳌﺎﻧﻊ ﻣﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻟﻜﺎﻧﺖ ﺑﺎﻗﻴﺔ‪ ،‬ﻭﻟﻮ ﻋﻠﻰ ﻭﺟﻪ ﺿﻌﻴﻒ‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﺍﳌﺎﻧﻊ ﺍﻟﻘﻮﻱ ﻣﻨﻪ ﻛﺎﻥ ﺛﺎﺑﺘﺎ‪ ،‬ﻭﻛﻞ ﻣﺎ‬
‫ﻣﻨﻊ ﻣﻨﻪ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻌﺎ ﻗﻮﻳﺎ ﻛﺎﻥ ﳏﺮﻣﺎ؛ ﺇﺫ ﻻ ﻳﻌﲏ ﺑﺎﶈﺮﻡ ﺇﻻ ﻫﺬﺍ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﻣﺮ ﺑﲔ )‪ (1‬ﻻ ﺷﺒﻬﺔ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻣﺜﻞ ﺫﻳﻨﻚ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻟﻮ ﻋﺎﺩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻤﺎ ﺑﻨﻮﻉ ﳑﺎ‬
‫ﻛﺎﻥ ﻳﻔﻌﻞ ﻓﻴﻬﻤﺎ ‪ -‬ﺇﻥ ﺭﺧﺺ ﻓﻴﻪ ‪ -‬ﻛﺎﻥ ﻣﺮﺍﻏﻤﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺎ ‪‬ﻰ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﻭﺍﶈﺬﻭﺭ ﰲ ﺃﻋﻴﺎﺩ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻟﱵ ﻧﻘﺮﻫﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﺷﺪ ﻣﻦ ﺍﶈﺬﻭﺭ ﰲ ﺃﻋﻴﺎﺩ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﺍﻟﱵ ﻻ ﻧﻘﺮﻫﻢ ﻋﻠﻴﻬﺎ؛ ﻓﺈﻥ ﺍﻷﻣﺔ ﻗﺪ ﺣﺬﺭﻭﺍ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺃﺧﱪﻭﺍ ﺃﻥ ﺳﻴﻔﻌﻞ‬
‫ﻗﻮﻡ ﻣﻨﻬﻢ ﻫﺬﺍ ﺍﶈﺬﻭﺭ‪ ،‬ﲞﻼﻑ ﺩﻳﻦ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻌﻮﺩ ﺇﻻ ﰲ ﺁﺧﺮ ﺍﻟﺪﻫﺮ‪ ،‬ﻋﻨﺪ ﺍﺧﺘﺮﺍﻡ‬
‫ﺃﻧﻔﺲ ﺍﳌﺆﻣﻨﲔ ﻋﻤﻮﻣﺎ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺃﺷﺪ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﺜﻠﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﳜﻔﻰ؛ ﺇﺫ ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﻟﻪ‬
‫ﻓﺎﻋﻞ ﻣﻮﺟﻮﺩ‪ ،‬ﳜﺎﻑ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻨﻪ ﺃﻛﺜﺮ ﻣﻦ ﺷﺮ ﻻ ﻣﻘﺘﻀﻰ ﻟﻪ ﻗﻮﻱ‪.‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ‪ (2) :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ )‪ (3‬ﺑﻦ ﺭﺷﻴﺪ )‪ (4‬ﺣﺪﺛﻨﺎ ﺷﻌﻴﺐ ﺑﻦ‬
‫)‪(5‬‬
‫ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﺣﺪﺛﲏ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻗﻼﺑﺔ‪ ،‬ﺣﺪﺛﲏ ﺛﺎﺑﺖ ﺑﻦ‬ ‫ﺇﺳﺤﺎﻕ‬

‫)‪ (1‬ﰲ )ﺃ ( ‪ :‬ﺗﺒﲔ ‪.‬‬

‫)‪ (2‬ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻫﻮ ﺣﺪﻳﺚ ﺃﻧﺲ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻩ ﻗﺮﻳﺒﺎ )ﺹ ‪ ، (٤٨٥‬ﻭﻫﻮ ﰲ ﻣﻌﺮﺽ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﲢﺮﱘ ﺍﺑﺘﺪﺍﻉ‬
‫ﺍﻷﻋﻴﺎﺩ ﻏﲑ ﻣﺎ ﺳﻨ‪‬ﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (3‬ﺩﺍﻭﺩ ﺑﻦ ﺭﺷﻴﺪ ‪ :‬ﺃﺳﻘﻂ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺩﺍﻭﺩ ﺑﻦ ﺭﺷﻴﺪ ‪ ،‬ﺍﳍﺎﴰﻲ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺍﳋﻮﺍﺭﺯﻣﻲ ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪:‬‬
‫ﺛﻘﺔ ﻧﺒﻴﻞ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٣٩‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، ١٨٤ / ٣‬‬
‫‪) ، (١٨٥‬ﺕ ‪ ( ٣٥٠‬ﺩ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺷﻌﻴﺐ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻷﻣﻮﻱ ‪ ،‬ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﰒ ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻭﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻭﻏﲑﻫﻢ ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﺃﲪﺪ ‪ :‬ﻣﺎ ﺃﺻﺢ ﺣﺪﻳﺜﻪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٨٩‬ﻫـ ( ﻭﻋﻤﺮﻩ )‪ ( ٧٠‬ﺳﻨﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )ﺹ ‪ ، (١٦٦‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٥١ / ١‬ﺕ ‪ (٧٠‬ﺵ ‪.‬‬

‫‪٤١٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻀﺤﺎﻙ )‪ (1‬ﻗﺎﻝ‪ } :‬ﻧﺬﺭ ﺭﺟﻞ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻥ ﻳﻨﺤﺮ ﺇﺑﻼ ﺑﺒﻮﺍﻧﺔ‪ ،‬ﻓﺄﺗﻰ ﺭﺳﻮﻝ‬
‫)‪(2‬‬
‫ﻣﻦ‬ ‫ﺍﷲ ‪ r‬ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﻧﺬﺭﺕ ﺃﻥ ﺃﳓﺮ ﺇﺑﻼ ﺑﺒﻮﺍﻧﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ " r‬ﻫﻞ ﻛﺎﻥ ﻓﻴﻬﺎ ﻭﺛﻦ‬
‫)‪(4‬‬
‫ﺃﻭﺛﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻌﺒﺪ ؟ "‪ ،‬ﻗﺎﻟﻮﺍ )‪ (3‬ﻻ‪ ،‬ﻗﺎﻝ‪ " :‬ﻓﻬﻞ ﻛﺎﻥ ﻓﻴﻬﺎ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ ؟ " ﻗﺎﻟﻮﺍ‬
‫)‪(5‬‬
‫ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﻻ ﻓﻴﻤﺎ ﻻ‬ ‫ﻻ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﺃﻭﻑ ﺑﻨﺬﺭﻙ؛ ﻓﺈﻧﻪ ﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ‬
‫ﻭﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻋﻠﻰ ﺷﺮﻁ‬ ‫)‪(7‬‬
‫ﺃﺻﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‬ ‫)‪(6‬‬
‫ﳝﻠﻚ ﺍﺑﻦ ﺁﺩﻡ {‬
‫ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻭﺇﺳﻨﺎﺩﻩ ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﻣﺸﺎﻫﲑ‪ ،‬ﻭﻫﻮ ﻣﺘﺼﻞ ﺑﻼ ﻋﻨﻌﻨﺔ‪.‬‬
‫)‪(9‬‬
‫ﻭﺑﻮﺍﻧﺔ‪ :‬ﺑﻀﻢ ﺍﻟﺒﺎﺀ ﺍﳌﻮﺣﺪﺓ ﻣﻦ ﺃﺳﻔﻞ )‪ (8‬ﻓﻴﻪ ﻳﻘﻮﻝ ﻭﺿﺎﺡ ﺍﻟﻴﻤﻦ‬

‫)‪ (1‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺛﺎﺑﺖ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﺧﻠﻴﻔﺔ ‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺍﻷﺷﻬﻠﻲ ‪ ،‬ﺷﻬﺪ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ‬
‫ﺛﻼﺙ ﻣﻦ ﺍﻟﺒﻌﺜﺔ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ٦٤‬ﻫـ( ‪ ،‬ﻛﺎﻥ ﺭﺩﻳﻒ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺍﳋﻨﺪﻕ‬
‫ﻭﺩﻟﻴﻠﻪ ﺇﱃ ﲪﺮﺍﺀ ﺍﻷﺳﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (١٩٤ ، ١٩٣ / ١‬ﺕ ‪. (٨٩٤‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﺛﺮ ‪ ،‬ﻭﻟﻌﻠﻬﺎ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (3‬ﰲ )ﺩ( ‪ :‬ﻗﺎﻝ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻗﺎﻝ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺑﺎﻟﻨﺬﺭ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺆﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪٣) ، (٣٣١٣‬‬
‫‪. (٦٠٧ /‬‬
‫)‪ (7‬ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﺬﺭ ﰲ ﺍﻟﻄﺎﻋﺔ ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻴﻊ ﺍﷲ ﻓﻠﻴﻄﻌﻪ ‪ ،‬ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺼﻴﻪ ﻓﻼ ﻳﻌﺼﻪ " ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٦٦٩٦‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ، (٥٨١ / ١١) ،‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺬﺭ ‪ ،‬ﺑﺎﺏ ﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٢٦٣ ، ١٢٦٢ / ٣) ، (١٦٤١‬ﻭﺟﺎﺀ ﻓﻴﻪ ‪ " :‬ﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ ﰲ ﻣﻌﺼﻴﺔ ‪ ،‬ﻭﻻ ﻓﻴﻤﺎ ﻻ ﳝﻠﻚ‬
‫ﺍﻟﻌﺒﺪ " ‪ .‬ﻓﻠﻌﻞ ﺍﳌﺆﻟﻒ ﻳﺸﲑ ﺇﱃ ﻫﺬﻳﻦ ﺍﳊﺪﻳﺜﲔ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪) :‬ﺑﻀﻢ ﺍﳌﻮﺣﺪﺓ ( ‪ ،‬ﰒ ﺯﺍﺩ ‪) :‬ﻣﻮﺿﻊ ﻗﺮﻳﺐ ﻣﻦ ﻣﻜﺔ ( ‪ ،‬ﻭﺃﻇﻨﻪ ﺗﻔﺴﲑﺍ ﻣﻦ ﺍﻟﺸﻴﺦ ﺣﺎﻣﺪ‬
‫ﺍﻟﻔﻘﻲ ‪ .‬ﻭﺑﻮﺍﻧﺔ ‪ :‬ﺑﺎﻟﻀﻢ ﻭﲣﻔﻴﻒ ﺍﻟﻮﺍﻭ ‪ :‬ﻫﻀﺒﺔ ﻭﺭﺍﺀ ﻳﻨﺒﻊ ﻗﺮﻳﺒﺔ ﻣﻦ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﻭﻳﻨﺒﻊ ‪ ،‬ﴰﺎﻝ ﻣﻜﺔ ‪ .‬ﺍﻧﻈﺮ‬
‫ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٥٠٥ / ١‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﻛﻼﻝ ‪ ،‬ﻣﻦ ﺁﻝ ﺧﻮﻻﻥ ‪ ،‬ﻣﻦ ﲪﲑ ‪ ،‬ﺷﺎﻋﺮ ﳎﻴﺪ ‪ ،‬ﻭﻟﻪ ﺷﻌﺮ ﺭﻗﻴﻖ ﰲ ﺍﻟﻐﺰﻝ‬
‫‪ ،‬ﻭﻗﺪ ﺗﻐﺰﻝ ﺑﺄﻡ ﺍﻟﺒﻨﲔ ﺑﻨﺖ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺮﻭﺍﻥ ‪ ،‬ﻭﺯﻭﺟﺔ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ‪ ،‬ﻓﻘﺘﻠﻪ ﺍﻟﻮﻟﻴﺪ ‪ ،‬ﻭﺫﻟﻚ ﺳﻨﺔ‬
‫)‪٩٠‬ﻫـ(ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻘﺮﻳﺐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻮﺍﺕ ﺍﻟﻮﻓﻴﺎﺕ )‪) ، (٢٧٥ - ٢٧٢ / ٢‬ﺕ ‪ ، (٢٥٢‬ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ‬
‫)‪. (٢٩٩ / ٢‬‬

‫‪٤١٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺇﺫﺍ ﻧﺎﻡ ﺣﺮﺍﺱ ﺍﻟﻨﺨﻴـﻞ ‪ -‬ﺟﻨﺎﻛﻤـﺎ‬ ‫ﺃﻳــﺎ ﳔﻠــﱵ ﻭﺍﺩﻱ ﺑﻮﺍﻧــﺔ‪ ،‬ﺣﺒــﺬﺍ‬
‫ﻭﺳﻴﺄﰐ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻨﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ‪ :‬ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ )‪ (2‬ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﺃﻧﺒﺄﻧﺎ ﻋﺒﺪ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺃ‪‬ﺎ‬ ‫‪-‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ‪ -‬ﺣﺪﺛﺘﲏ ﺳﺎﺭﺓ ﺑﻨﺖ ﻣﻘﺴﻢ‬ ‫ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻘﺴﻢ ﺍﻟﺜﻘﻔﻲ‬
‫ﻗﺎﻟﺖ‪ } :‬ﺧﺮﺟﺖ ﻣﻊ ﺃﰊ ﰲ ﺣﺠﺔ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬ ‫)‪(6) (5‬‬
‫ﲰﻌﺖ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﻛﺮﺩﻡ‬
‫)‪(8‬‬
‫ﻓﺮﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﲰﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺭﺳﻮﻝ ﺍﷲ )‪ r (7‬ﻓﺠﻌﻠﺖ ﺃﺑﺪ‪‬ﻩ ﺑﺼﺮﻱ‬
‫ﻓﺪﻧﺎ ﺇﻟﻴﻪ ﺃﰊ ﻭﻫﻮ ﻋﻠﻰ ﻧﺎﻗﺔ ﻟﻪ ﻣﻌﻪ ﺩﺭﺓ ﻛﺪﺭﺓ ﺍﻟﻜﺘ‪‬ﺎﺏ‪ ،‬ﻓﺴﻤﻌﺖ ﺍﻷﻋﺮﺍﺏ ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ‪:‬‬
‫)‪(9‬‬
‫ﻓﺪﻧﺎ ﺇﻟﻴﻪ ﺃﰊ‪ ،‬ﻓﺄﺧﺬ ﺑﻘﺪﻣﻪ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻓﺄﻗﺮ ﻟﻪ‪ ،‬ﻭﻭﻗﻒ‪ ،‬ﻓﺎﺳﺘﻤﻊ ﻣﻨﻪ‪،‬‬ ‫ﺍﻟﻄﺒﻄﺒﻴﺔ‪ ،‬ﺍﻟﻄﺒﻄﺒﻴﺔ‬
‫)‪(10‬‬
‫ﺫﻛﺮ ﺃﻥ ﺃﳓﺮ ﻋﻠﻰ ﺭﺃﺱ ﺑﻮﺍﻧﺔ‪ ،‬ﰲ‬ ‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﱐ ﻧﺬﺭﺕ ﺇﻥ ﻭﻟﺪ ﱄ ﻭﻟﺪ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٥٠٦ / ١‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﳋﻼﻝ ﺍﳊﻠﻮﺍﱐ ﺍﳍﺬﱄ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻘﺴﻢ ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺿﺒﺔ ‪ ،‬ﺍﻟﺜﻘﻔﻲ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻄﺎﺋﻒ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ " ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻬﺬﻳﺐ ﺇﻻ ﺃﻥ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﺛﻘﻪ ‪.‬‬
‫ﺍﻧﻈﺮ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٢٠٠ / ٥‬ﺕ ‪(٩٢٩‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٦١ / ١‬ﺕ‪ (٧٤٢‬ﻉ؛ ﻭ‪‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٨٠ / ٦‬ﺕ ‪(١٥٧‬ﻉ ‪.‬‬
‫)‪ (4‬ﻫﻲ ‪ :‬ﺳﺎﺭﺓ ﺑﻨﺖ ﻣﻘﺴﻢ ﺍﻟﺜﻘﻔﻴﺔ ‪ ،‬ﻋﻤﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ‪ ،‬ﺍﻟﺮﺍﻭﻱ ﻋﻨﻬﺎ ﻫﻨﺎ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻻ‬
‫ﺗﻌﺮﻑ " ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٦٠١ / ٢‬ﺕ‪ (١‬ﺱ ‪ .‬ﺍﻟﻨﺴﺎﺀ ﻭﺧﻼﺻﺔ ﺍﻟﺘﺬﻫﻴﺐ‬
‫)ﺹ‪. (٤٩٢‬‬
‫)‪ (5‬ﻫﻲ ﺍﻟﺼﺤﺎﺑﻴﺔ ﺍﳉﻠﻴﻠﺔ ‪ :‬ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﻛﺮﺩﻡ ﺍﻟﺜﻘﻔﻴﺔ ‪ ،‬ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﳍﺎ ﺣﺪﻳﺚ ﰲ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ، ( ٥٥٣ ، ٥٥٢ / ٥‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٦١٥ / ٢‬ﺕ ‪ (١٢‬ﻡ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫)‪ (6‬ﻭﻛﺮﺩﻡ ﺃﺑﻮﻫﺎ ﻫﻮ ‪ :‬ﻛﺮﺩﻡ ﺑﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﺃﺑﺎﻥ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٢٩٠ / ٣‬ﺕ‬
‫‪. (٧٣٩٠‬‬
‫)‪ (7‬ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﺃﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﺃﺑﺪ‪‬ﻩ ﺑﺼﺮﻱ ‪ :‬ﺃﺗﺒﻌﻪ ﺑﺼﺮﻱ ﻭﻻ ﺃﻗﻄﻌﻪ ﻋﻨﻪ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻄﻨﻄﻴﻨﺔ ﺍﻟﻄﻨﻄﻴﻨﺔ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﰲ ﺃﰊ ﺩﺍﻭﺩ ‪ .‬ﻭﺍﻟﻄﺒﻄﺒﻴﺔ ‪ :‬ﻫﻲ ﺍﻟﺪﺭﺓ ‪ ،‬ﻭﻗﻮﻟﻪ ‪ :‬ﺍﻟﻄﺒﻄﺒﻴﺔ‬
‫ﺍﻟﻄﺒﻄﺒﻴﺔ ‪ ،‬ﺃﻱ ‪ :‬ﺍﻟﺪﺭﺓ ﺍﻟﺪﺭﺓ ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺬﻳﺮ ‪ ،‬ﺃﻭ ﻫﻲ ﺣﻜﺎﻳﺔ ﻋﻦ ﻭﻗﻊ ﺍﻷﻗﺪﺍﻡ ﻋﻨﺪ ﺍﻟﺴﻌﻲ ‪ ،‬ﻳﺮﻳﺪ ‪ :‬ﺃﻗﺒﻞ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻳﺴﻌﻮﻥ ﻭﻷﻗﺪﺍﻣﻬﻢ ﻃﺒﻄﺒﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ )‪ (٣٥٣ / ١‬ﻣﻊ ﺍﳍﺎﻣﺶ ‪.‬‬
‫)‪ (10‬ﻭﻟﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٤١٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻘﺒﺔ )‪ (1‬ﻣﻦ ﺍﻟﺜﻨﺎﻳﺎ‪ ،‬ﻋﺪﺓ ﻣﻦ ﺍﻟﻐﻨﻢ )‪- (2‬ﻗﺎﻝ‪ :‬ﻻ ﺃﻋﻠﻢ ﺇﻻ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﲬﺴﲔ ‪ -‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻧﺬﺭﺕ ﺑﻪ‬ ‫ﺍﻷﻭﺛﺎﻥ ﺷﻲﺀ ؟ " ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ " :‬ﻓﺄﻭﻑ ﲟﺎ‬ ‫ﺍﷲ ‪ " r‬ﻫﻞ ‪‬ﺎ ﻣﻦ ﻫﺬﻩ‬
‫)‪(5‬‬
‫ﷲ " ﻗﺎﻝ‪ :‬ﻓﺠﻤﻌﻬﺎ ﻓﺠﻌﻞ ﻳﺬﲝﻬﺎ‪ ،‬ﻓﺎﻧﻔﻠﺘﺖ ﻣﻨﻪ ﺷﺎﺓ‪ ،‬ﻓﻄﻠﺒﻬﺎ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻭﻑ‬
‫ﺑﻨﺬﺭﻱ‪ ،‬ﻓﻈﻔﺮ ‪‬ﺎ ﻓﺬﲝﻬﺎ { )‪. (6‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺎﺭ )‪ (7‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﳊﻨﻔﻲ )‪ (8‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﺑﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺃﺑﻴﻬﺎ‪..‬‬ ‫ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﻛﺮﺩﻡ‬ ‫ﺑﻦ ﺟﻌﻔﺮ‬
‫ﺃﻭ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩ‬ ‫)‪(13‬‬
‫ﻗﺎﻝ‪ } :‬ﻫﻞ ‪‬ﺎ ﻭﺛﻦ‬ ‫)‪(12‬‬
‫ﳐﺘ‪‬ﺼ‪‬ﺮﺍ ﺷﻲﺀ ﻣﻨﻪ‬ ‫)‪(11‬‬
‫ﳓﻮﻩ‬

‫)‪ (1‬ﰲ )ﺝ( ‪ :‬ﻋﻘﺒﺘﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ( ‪ :‬ﺍﻟﻨﻌﻢ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﻟﻐﻨﻢ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﺃﰊ ﺩﺍﻭﺩ ‪ :‬ﻣﻦ ﺍﻷﻭﺛﺎﻥ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺎ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (5‬ﰲ ﺃﰊ ﺩﺍﻭﺩ ‪ " :‬ﺍﻟﻠﻬﻢ ﺃﻭﻑ ﻋﲏ ﻧﺬﺭﻱ " ‪.‬‬
‫)‪ (6‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺆﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪- ٦٠٧ / ٣) ، (٣٣١٤‬‬
‫‪ . (٦٠٩‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﳐﺘﺼﺮﺍ ﲟﻌﻨﺎﻩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﻔﺎﺭﺍﺕ ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٢١٣١‬‬
‫‪ ، (٦٨٨‬ﻭﻛﺬﻟﻚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﳐﺘﺼﺮﺍ )‪ ، (٤١٩ / ٣‬ﻭﻣﻄﻮﻻ ﺑﻨﺤﻮ ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ ﺍﻟﱵ ﺫﻛﺮﻫﺎ‬
‫ﺍﳌﺆﻟﻒ )‪ (٣٦٦ / ٦‬ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ‪ ،‬ﺍﻷﻭﻝ ﰲ ﻣﺴﻨﺪ ﻛﺮﺩﻡ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﰲ ﻣﺴﻨﺪ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﻛﺮﺩﻡ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺑﺸﺎﺭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺒﺪﻱ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ -‬ﺑﻨﺪﺍﺭ ‪ -‬ﺛﻘﺔ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪٢٥٢‬ﻫـ( ﻭﻋﻤﺮﻩ ﺑﻀﻊ ﻭﲦﺎﻧﻮﻥ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ١٤٧ / ٢‬ﺕ ‪. ( ٧١‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻜﺒﲑ ﺑﻦ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺍﳊﻨﻔﻲ ‪ ،‬ﺛﻘﺔ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‬
‫)‪٢٠٤‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥١٥ / ١‬ﺕ ‪. (١٢٧٦‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﻜﻢ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺍﻷﻭﺳﻲ ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ‪ -‬ﺃﻭ ﺃﺑﻮ ﺣﻔﺺ ‪ -‬ﻗﺎﻝ ﰲ‬
‫ﺍﻟﺘﻬﺬﻳﺐ ‪ :‬ﻗﺎﻝ ﺃﲪﺪ ‪ :‬ﺛﻘﺔ ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﻌﲔ ﺗﻮﺛﻴﻘﻪ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺍﻷﺭﺑﻌﺔ ‪ ،‬ﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ )‪١٥٣‬ﻫـ (‬
‫ﻭﻋﻤﺮﻩ )‪ . (٧٠‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١١٢ ، ١١١ / ٦‬ﺕ ‪(٢٢٣‬ﻉ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃﺏ( ‪ :‬ﺑﻨﺖ ﻛﺮﺩﻓﺔ ‪ :‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻻﺳﻢ ﻛﺮﺩﻡ ‪.‬‬
‫)‪ (11‬ﺃﻱ ﳓﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (12‬ﰲ ﺃﰊ ﺩﺍﻭﺩ ‪ :‬ﳐﺘﺼﺮ ﻣﻨﻪ ﺷﻲﺀ ‪.‬‬
‫)‪ (13‬ﻭﺛﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٤١٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻣﺸﻲ‪ ،‬ﺃﻓﺄﻗﻀﻴﻪ ﻋﻨﻬﺎ ؟‬ ‫ﻫﺬﻩ ﻋﻠﻴﻬﺎ ﻧﺬﺭ‬ ‫ﺍﳉﺎﻫﻠﻴﺔ ؟ " ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﺇﻥ ﺃﻣﻲ‬
‫ﻭﺭﲟﺎ ﻗﺎﻝ ﺍﺑﻦ ﺑﺸﺎﺭ‪ :‬ﺃﻧﻘﻀﻴﻪ ﻋﻨﻬﺎ ؟ ﻗﺎﻝ‪ " :‬ﻧﻌﻢ { )‪. (3‬‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺍﷲ‬ ‫ﻋﻦ ﻋﺒﻴﺪ‬ ‫ﺃﺑﻮ ﻗﺪﺍﻣﺔ‬ ‫ﺣﺪﺛﻨﺎ ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﻴﺪ‬ ‫ﻭﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺴﺪﺩ‬
‫ﻋﻦ ﺟﺪﻩ‪ } ،‬ﺃﻥ ﺍﻣﺮﺃﺓ ﺃﺗﺖ ﺍﻟﻨﱯ ‪r‬‬ ‫)‪(9‬‬
‫ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‬ ‫)‪(8‬‬
‫ﺍﻷﺧﻨﺲ‬
‫ﻓﻘﺎﻟﺖ‪ " :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﱐ ﻧﺬﺭﺕ ﺃﻥ ﺃﺿﺮﺏ ﻋﻠﻰ ﺭﺃﺳﻚ ﺑﺎﻟﺪﻑ"‪ ،‬ﻗﺎﻝ‪ " :‬ﺃﻭﰲ ﺑﻨﺬﺭﻙ "‪،‬‬
‫ﻗﺎﻟﺖ‪ " :‬ﺇﱐ ﻧﺬﺭﺕ ﺃﻥ ﺃﺫﺑﺢ ﲟﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ‪ -‬ﻣﻜﺎﻥ ﻛﺎﻥ ﻳﺬﺑﺢ ﻓﻴﻪ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ‪-‬‬
‫ﻗﺎﻝ‪ " :‬ﺃﻭﰲ‬ ‫ﻻ‪،‬‬ ‫ﻗﺎﻝ‪ " :‬ﻟﻮﺛﻦ؟ " ﻗﺎﻟﺖ‪:‬‬ ‫ﻻ‪،‬‬ ‫" ﻗﺎﻝ‪ " :‬ﻟﺼﻨﻢ ؟ " ﻗﺎﻟﺖ‪:‬‬
‫ﺑﻨﺬﺭﻙ { )‪. (11) . (10‬‬
‫ﻓﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺎﺫﺭ ﻛﺎﻥ ﻗﺪ ﻧﺬﺭ ﺃﻥ ﻳﺬﺑﺢ ﻧﻌﻤﺎ‪ :‬ﺇﻣﺎ ﺇﺑﻼ‪ ،‬ﻭﺇﻣﺎ ﻏﻨﻤﺎ‪ ،‬ﻭﺇﻣﺎ‬

‫)‪ (1‬ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ :‬ﺃﻡ ﻫﺬﻩ ‪ .‬ﻭﰲ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﳌﻄﺒﻮﻋﺔ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (2‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ .‬ﻭﰲ ﺃﰊ ﺩﺍﻭﺩ ‪ :‬ﻧﺬﺭ ‪ ،‬ﻭﻣﺸﻲ ‪.‬‬
‫)‪ (3‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺆﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٦٠٩ / ٣) ، (٣٣١٥‬‬
‫ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ‪.‬‬
‫)‪ (4‬ﻫﻮ ﻣﺴﺪﺩ ﺑﻦ ﻣﺴﺮﻫﺪ ﺑﻦ ﻣﺴﺮﺑﻞ ﺑﻦ ﻣﺴﺘﻮﺭﺩ ﺍﻷﺳﺪﻱ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ﺣﺎﻓﻆ‬
‫‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﺃﻭﻝ ﻣﻦ ﺻﻨﻒ ﺍﳌﺴﻨﺪ ﺑﺎﻟﺒﺼﺮﺓ " ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪٢٢٨‬ﻫـ( ‪،‬‬
‫ﻭﻗﻴﻞ ‪ :‬ﺇﻥ ﺍﲰﻪ ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٢ / ٢‬ﺕ ‪(١٠٥٢‬ﻡ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺒﻴﺪ ﺍﻷﻳﺎﺩﻱ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻗﺪﺍﻣﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﳜﻄﺊ " ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻭﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٤٢ / ١‬ﺕ ‪(٤٥‬ﺡ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺑﻮ ﻗﺪﺍﻣﺔ ﻋﺒﻴﺪ ﺍﷲ ‪ .‬ﻓﻠﻌﻞ )ﻋﻦ ( ﺳﻘﻄﺖ ﺳﻬﻮﺍ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻋﻦ ﺟﺪﻩ ﻋﺒﻴﺪ ﺍﷲ ‪ ،‬ﺃﻱ ‪ :‬ﺑﺰﻳﺎﺩﺓ )ﺟﺪﻩ( ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﻷﺧﻨﺲ ﺍﻟﻨﺨﻌﻲ ﺍﳋﺰﺍﺯ ‪ ،‬ﺃﺑﻮ ﻣﺎﻟﻚ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ " :‬ﺻﺪﻭﻕ " ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪) ، (٥٣٠ / ١‬ﺕ ‪(١٤٢٣‬ﻉ ‪.‬‬
‫)‪ (9‬ﻋﻦ ﺃﺑﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (10‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪. (٣٣١٢‬‬
‫)‪ (11‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺆﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ )‪ ، (٦٠٦ / ٣‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٣٣١٢‬ﻭﻫﻮ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺎﻧﺖ ﻗﻀﻴﺘﲔ‪ ،‬ﲟﻜﺎﻥ ﲰﺎﻩ‪ ،‬ﻓﺴﺄﻟﻪ ﺍﻟﻨﱯ ‪ } r‬ﻫﻞ ﻛﺎﻥ ‪‬ﺎ ﻭﺛﻦ ﻣﻦ ﺃﻭﺛﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻌﺒﺪ ؟‬
‫ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ " :‬ﻓﻬﻞ ﻛﺎﻥ ‪‬ﺎ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ ؟ " ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ " :‬ﺃﻭﻑ ﺑﻨﺬﺭﻙ " ﰒ‬
‫ﻗﺎﻝ‪ " :‬ﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ { )‪. (1‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﺑﺢ ﲟﻜﺎﻥ ﻋﻴﺪﻫﻢ ﻭﳏﻞ ﺃﻭﺛﺎ‪‬ﻢ ﻣﻌﺼﻴﺔ ﷲ‪ ،‬ﻣﻦ ﻭﺟﻮﻩ‪:‬‬
‫ﺗﻌﻘﻴﺐ ﻟﻠﻮﺻﻒ ﺑﺎﳊﻜﻢ ﲝﺮﻑ ﺍﻟﻔﺎﺀ‪،‬‬ ‫)‪(2‬‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﻗﻮﻟﻪ‪ } :‬ﻓﺄﻭﻑ ﺑﻨﺬﺭﻙ {‬
‫ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺻﻒ ﻫﻮ ﺳﺒﺐ ﺍﳊﻜﻢ؛ ﻓﻴﻜﻮﻥ ﺳﺒﺐ ﺍﻷﻣﺮ ﺑﺎﻟﻮﻓﺎﺀ‪ :‬ﻭﺟﻮﺩ ﺍﻟﻨﺬﺭ‬
‫ﺧﺎﻟﻴﺎ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻮﺻﻔﲔ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻮﺻﻔﺎﻥ ﻣﺎﻧﻌﲔ )‪ (3‬ﻣﻦ ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﻌﺼﻴﺔ ﳉﺎﺯ‬
‫ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﻋﻘﺐ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ } :‬ﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ { )‪ (4‬ﻭﻟﻮﻻ )‪ (5‬ﺍﻧﺪﺭﺍﺝ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺇﻻ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻜﻼﻡ ﺍﺭﺗﺒﺎﻁ‪ ،‬ﻭﺍﳌﻨﺬﻭﺭ ﰲ‬
‫ﻧﻔﺴﻪ ‪ -‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﺼﻴﺔ ‪ -‬ﻟﻜﻦ ﳌﺎ ﺳﺄﻟﻪ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺍﻟﺼﻮﺭﺗﲔ ﻗﺎﻝ ﻟﻪ‪ } :‬ﻓﺄﻭﻑ‬

‫ﺑﻨﺬﺭﻙ { ‪ ،‬ﻳﻌﲏ‪ :‬ﺣﻴﺚ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﻳﻮﺟﺐ ﲢﺮﱘ ﺍﻟﺬﺑﺢ ﻫﻨﺎﻙ‪ ،‬ﻓﻜﺎﻥ ﺟﻮﺍﺑﻪ ‪ r‬ﻓﻴﻪ‬
‫ﺃﻣﺮﺍ ﺑﺎﻟﻮﻓﺎﺀ ﻋﻨﺪ ﺍﳋﻠﻮ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭ‪‬ﻰ ﻋﻨﻪ ﻋﻨﺪ ﻭﺟﻮﺩ ﻫﺬﺍ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﺒﲔ‬
‫ﻣﺎ ﻻ ﻭﻓﺎﺀ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﺇﺫﺍ ﻭﺭﺩ ﻋﻠﻰ ﺳﺒﺐ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﺒﺐ ﻣﻨﺪﺭﺟﺎ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﺬﺑﺢ ﰲ ﻣﻮﺿﻊ ﺍﻟﻌﻴﺪ ﺟﺎﺋﺰﺍ ﻟﺴﻮﻍ )‪ r (6‬ﻟﻠﻨﺎﺫﺭ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﻛﻤﺎ‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪. (٣٣١٣‬‬

‫)‪) (2‬ﺑﻨﺬﺭﻙ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻓﻴﻜﻮﻥ ﻭﺟﻮﺩ ﺍﻟﻮﺻﻔﲔ ﻣﺎﻧﻌﺎ ‪.‬‬
‫)‪ (4‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪. (٣٣١٣‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﻟﻮ ﺍﻧﺪﺭﺍﺝ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻟﺸﺮﻉ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺳﻮﻍ ﳌﻦ ﻧﺬﺭﺕ ﺍﻟﻀﺮﺏ ﺑﺎﻟﺪﻑ )‪ (1‬ﺃﻥ ﺗﻀﺮﺏ ﺑﻪ‪ ،‬ﺑﻞ ﻷﻭﺟﺐ ﺍﻟﻮﻓﺎﺀ ﺑﻪ؛ ﺇﺫ ﻛﺎﻥ ﺍﻟﺬﺑﺢ‬
‫ﺑﺎﳌﻜﺎﻥ ﺍﳌﻨﺬﻭﺭ ﻭﺍﺟﺒﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﺑﺢ ﲟﻜﺎﻥ ﻋﻴﺪﻫﻢ ﻣﻨﻬﻴﺎ ﻋﻨﻪ‪ ،‬ﻓﻜﻴﻒ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﻧﻔﺲ‬
‫ﺍﻟﻌﻴﺪ ﺑﻔﻌﻞ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻌﻤﻞ ﺑﺴﺒﺐ ﻋﻴﺪﻫﻢ ؟‬
‫ﻳﻮﺿﺢ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻟﻌﻴﺪ ﺍﺳﻢ ﳌﺎ ﻳﻌﻮﺩ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﻭﺟﻪ ﻣﻌﺘﺎﺩ‪ ،‬ﻋﺎﺋﺪ‪ :‬ﺇﻣﺎ‬
‫ﺑﻌﻮﺩ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﺑﻌﻮﺩ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﺃﻭ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﺎﻟﻌﻴﺪ‪ :‬ﳚﻤﻊ )‪ (2‬ﺃﻣﻮﺭﺍ‪:‬‬
‫ﻣﻨﻬﺎ ‪ :‬ﻳﻮﻡ ﻋﺎﺋﺪ )‪ (3‬ﻛﻴﻮﻡ )‪ (4‬ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻳﻮﻡ ﺍﳉﻤﻌﺔ‪.‬‬
‫ﻭﻣﻨﻬﺎ ‪ :‬ﺍﺟﺘﻤﺎﻉ ﻓﻴﻪ‪.‬‬
‫ﻭﻣﻨﻬﺎ ‪ :‬ﺃﻋﻤﺎﻝ ﺗﺘﺒﻊ )‪ (5‬ﺫﻟﻚ‪ :‬ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﻗﺪ ﳜﺘﺺ ﺍﻟﻌﻴﺪ ﲟﻜﺎﻥ ﺑﻌﻴﻨﻪ‪،‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻗﺪ ﺗﺴﻤﻰ ﻋﻴﺪﺍ‪.‬‬
‫ﻓﺎﻟﺰﻣﺎﻥ‪ ،‬ﻛﻘﻮﻟﻪ ‪ r‬ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ‪ } :‬ﺇﻥ ﻫﺬﺍ ﻳﻮﻡ ﺟﻌﻠﻪ ﺍﷲ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻴﺪﺍ { ‪.‬‬

‫ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻛﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ } :‬ﺷﻬﺪﺕ ﺍﻟﻌﻴﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪.(6) { r‬‬

‫ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻛﻘﻮﻟﻪ ‪ } r‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ { )‪. (7‬‬

‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻔﻆ‪) :‬ﺍﻟﻌﻴﺪ( ﺍﲰﺎ ‪‬ﻤﻮﻉ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻌﻤﻞ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻛﻘﻮﻝ ﺍﻟﻨﱯ ‪r‬‬
‫} ﺩﻋﻬﻤﺎ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻓﺈﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﻋﻴﺪﻧﺎ { )‪ (8‬ﻓﻘﻮﻝ ﺍﻟﻨﱯ ‪ } r‬ﻫﻞ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺯﻳﺎﺩﺓ ‪ :‬ﻋﻠﻰ ﺭﺃﺳﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﳎﻤﻊ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻋﻴﺪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻟﻴﻮﻡ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲡﻤﻊ ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (٩١٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٦٩‬ﺃﲪﺪ )‪. (٣٦٨/١‬‬
‫)‪ (7‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (8‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٧١٦‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (٨٩٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٩٣‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﻟﻨﻜﺎﺡ )‪ ، (١٨٩٨‬ﺃﲪﺪ )‪. (١٣٤/٦‬‬

‫‪٤٢٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻴﺪﺍ‪،‬‬ ‫)‪(2‬‬
‫ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ ؟ { ﻳﺮﻳﺪ ﺍﺟﺘﻤﺎﻋﺎ ﻣﻌﺘﺎﺩﺍ ﻣﻦ ﺍﺟﺘﻤﺎﻋﺎ‪‬ﻢ ﺍﻟﱵ ﻛﺎﻧﺖ‬ ‫)‪(1‬‬
‫‪‬ﺎ‬

‫ﻓﻠﻤﺎ ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ ﻟﻪ‪ } :‬ﺃﻭﻑ ﺑﻨﺬﺭﻙ { )‪ (3‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻛﻮﻥ ﺍﻟﺒﻘﻌﺔ ﻣﻜﺎﻧﺎ ﻟﻌﻴﺪﻫﻢ‪:‬‬
‫ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺬﺑﺢ ‪‬ﺎ ‪ -‬ﻭﺇﻥ ﻧﺬﺭ ‪ ،-‬ﻛﻤﺎ ﺃﻥ ﻛﻮ‪‬ﺎ ﻣﻮﺿﻊ ﺃﻭﺛﺎ‪‬ﻢ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻻ )‪ (4‬ﳌﺎ ﺍﻧﺘﻈﻢ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻻ ﺣﺴﻦ ﺍﻻﺳﺘﻔﺼﺎﻝ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﻟﺘﻌﻈﻴﻢ ﺍﻟﺒﻘﻌﺔ ﺍﻟﱵ ﻳﻌﻈﻤﻮ‪‬ﺎ ﺑﺎﻟﺘﻌﻴﻴﺪ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﳌﺸﺎﺭﻛﺘﻬﻢ ﰲ‬
‫ﺍﻟﺘﻌﻴﻴﺪ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻹﺣﻴﺎﺀ ﺷﻌﺎﺭ ﻋﻴﺪﻫﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ؛ ﺇﺫ ﻟﻴﺲ ﺇﻻ ﻣﻜﺎﻥ ﺍﻟﻔﻌﻞ‪ ،‬ﺃﻭ ﻧﻔﺲ‬
‫ﺍﻟﻔﻌﻞ‪ ،‬ﺃﻭ ﺯﻣﺎﻧﻪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﺃﺟﻞ ﲣﺼﻴﺺ ﺍﻟﺒﻘﻌﺔ ‪ -‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ‪ -‬ﻓﺈﳕﺎ ‪‬ﻰ ﻋﻦ ﲣﺼﻴﺺ ﺍﻟﺒﻘﻌﺔ‬
‫)‪(5‬‬
‫ﺫﻟﻚ ﺃﺫﻥ ﰲ ﺍﻟﺬﺑﺢ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺼﺪ‬ ‫ﻷﺟﻞ ﻛﻮ‪‬ﺎ ﻣﻮﺿﻊ ﻋﻴﺪﻫﻢ‪ ،‬ﻭﳍﺬﺍ ﳌﹼﺎ ﺧﻠﺖ ﻣﻦ‬
‫ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻕ‪ ،‬ﻓﻌﻠﻢ‪ :‬ﺃﻥ ﺍﶈﺬﻭﺭ ﲣﺼﻴﺺ ﺑﻘﻌﺔ ﻋﻴﺪﻫﻢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﲣﺼﻴﺺ ﺑﻘﻌﺔ ﻋﻴﺪﻫﻢ‬
‫ﳏﺬﻭﺭﺍ‪ ،‬ﻓﻜﻴﻒ ﺑﻨﻔﺲ ﻋﻴﺪﻫﻢ ؟ ﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ ﳌﺎ ﻛﺮﻫﻬﺎ ﻟﻜﻮ‪‬ﺎ ﻣﻮﺿﻊ ﺷﺮﻛﻬﻢ ﺑﻌﺒﺎﺩﺓ‬
‫ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ )‪ (6‬ﺃﺩﻝ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ )‪ (7‬ﺍﻟﻨﻬﻲ ﻷﻥ ﰲ ﺍﻟﺬﺑﺢ ﻫﻨﺎﻙ ﻣﻮﺍﻓﻘﺔ ﳍﻢ ﰲ ﻋﻤﻞ ﻋﻴﺪﻫﻢ‪ ،‬ﻓﻬﻮ ﻋﲔ ﻣﺴﺄﻟﺘﻨﺎ؛‬
‫ﺇﺫ ﳎﺮﺩ ﺍﻟﺬﺑﺢ ﻫﻨﺎﻙ ﱂ ﻳﻜﺮﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﺇﻻ ﳌﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺍﻟﻌﻴﺪ؛ ﺇﺫ ﻟﻴﺲ ﻓﻴﻪ ﳏﺬﻭﺭ‬
‫ﺁﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ ﺃﻇﻬﺮ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﱂ ﻳﺴﺄﻟﻪ ﺇﻻ ﻋﻦ ﻛﻮ‪‬ﺎ ﻣﻜﺎﻥ‬
‫ﻋﻴﺪ ﻣﻦ‬ ‫)‪(8‬‬
‫ﻋﻴﺪﻫﻢ‪ ،‬ﻭﱂ ﻳﺴﺄﻟﻪ‪ :‬ﻫﻞ ﻳﺬﺑﺢ ﻭﻗﺖ ﻋﻴﺪﻫﻢ؟ ﻭﻷﻧﻪ ﻗﺎﻝ‪ } :‬ﻫﻞ ﻛﺎﻥ ‪‬ﺎ‬

‫)‪) (1‬ﺎ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻨﺪﻫﻢ ‪.‬‬
‫)‪ (3‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪. (٣٣١٣‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ " :‬ﻭﳌﺎ " ‪ .‬ﻭﻻ ﻳﻨﺘﻈﻢ ‪‬ﺎ ﺍﳌﻌﲏ ‪ ،‬ﻓﻠﻌﻞ )ﺇﻻ( ﺳﻘﻄﺖ ﺳﻬﻮﺍ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺇﺫ ﺩﻝ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺫﻟﻚ ﺍﻟﻨﻬﻲ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻓﻴﻬﺎ ‪.‬‬

‫‪٤٢١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻋﻴﺎﺩﻫﻢ { ﻓﻌﻠﻢ ﺃﻧﻪ ﻭﻗﺖ ﺍﻟﺴﺆﺍﻝ ﱂ ﻳﻜﻦ ﺍﻟﻌﻴﺪ ﻣﻮﺟﻮﺩﺍ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ‪ ،‬ﻓﺈﻥ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﺍﻵﺧﺮ‪ :‬ﺃﻥ ﺍﻟﻘﺼﺔ ﻛﺎﻧﺖ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ؛ ﻭﺣﻴﻨﺌﺬ ﱂ ﻳﻜﻦ ﻗﺪ ﺑﻘﻲ ﻋﻴﺪ ﻟﻠﻤﺸﺮﻛﲔ‪.‬‬
‫)‪(1‬‬
‫ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ‪ r‬ﻗﺪ ‪‬ﻰ ﺃﻥ ﻳﺬﺑﺢ ﰲ ﻣﻜﺎﻥ ﻛﺎﻥ ﺍﻟﻜﻔﺎﺭ ﻳﻌﻤﻠﻮﻥ ﻓﻴﻪ ﻋﻴﺪﺍ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻜﻔﺎﺭ ﻗﺪ ﺃﺳﻠﻤﻮﺍ ﻭﺗﺮﻛﻮﺍ ﺫﻟﻚ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺍﻟﺴﺎﺋﻞ ﻻ ﻳﺘﺨﺬ ﺍﳌﻜﺎﻥ ﻋﻴﺪﺍ‪ ،‬ﺑﻞ ﻳﺬﺑﺢ ﻓﻴﻪ‬
‫ﻓﻘﻂ‪ :‬ﻓﻘﺪ ﻇﻬﺮ ﺃﻥ ﺫﻟﻚ ﺳﺪ ﻟﻠﺬﺭﻳﻌﺔ ﺇﱃ ﺑﻘﺎﺀ ﺷﻲﺀ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﺧﺸﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﺑﺢ‬
‫ﻫﻨﺎﻙ ﺳﺒﺒﺎ ﻹﺣﻴﺎﺀ ﺃﻣﺮ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻭﺫﺭﻳﻌﺔ ﺇﱃ ﺍﲣﺎﺫﻫﺎ ﻋﻴﺪﺍ‪ ،‬ﻣﻊ ﺃﻥ ﺫﻟﻚ ﺍﻟﻌﻴﺪ ﺇﳕﺎ ﻛﺎﻥ‬
‫ﻳﻜﻮﻥ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺳﻮﻗﺎ ﻳﺘﺒﺎﻳﻌﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻠﻌﺒﻮﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﻟﻪ ﺍﻷﻧﺼﺎﺭ‪ " :‬ﻳﻮﻣﺎﻥ ﻛﻨﺎ‬
‫ﻧﻠﻌﺐ ﻓﻴﻬﻤﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ " ﱂ ﺗﻜﻦ ﺃﻋﻴﺎﺩ ﺍﳉﺎﻫﻠﻴﺔ ﻋﺒﺎﺩﺓ ﳍﻢ‪ ،‬ﻭﳍﺬﺍ ﻓﺮﻕ ﺍﻟﻨﱯ ‪ r‬ﺑﲔ ﻛﻮ‪‬ﺎ‬
‫ﻣﻜﺎﻥ ﻭﺛﻦ‪ ،‬ﻭﻛﻮ‪‬ﺎ ﻣﻜﺎﻥ ﻋﻴﺪ‪.‬‬
‫ﻭﻫﺬﺍ ‪‬ﻲ ﺷﺪﻳﺪ ﻋﻦ ﺃﻥ ﻳ‪‬ﻔﻌﻞ ﺷﻲﺀ ﻣﻦ ﺃﻋﻴﺎﺩ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﻛﺎﻥ‪.‬‬
‫ﻭﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ‪ :‬ﻣﻦ ﺍﻟﻜﺘﺎﺑﻴﲔ ﻭﺍﻷﻣﻴﲔ‪ ،‬ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ‪ ،‬ﻛﻤﺎ ﺃﻥ‬
‫)‪(2‬‬
‫ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻻ ﳜﺘﻠﻒ‬ ‫ﻛﻔﺮ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺳﻮﺍﺀ ﰲ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻪ ﺃﺷﺪ ﲢﺮﳝﺎ‬
‫ﺣﻜﻤﻬﻤﺎ ﰲ ﺣﻖ ﺍﳌﺴﻠﻢ‪ ،‬ﻟﻜﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺃﻗﺮﻭﺍ ﻋﻠﻰ ﺩﻳﻨﻬﻢ‪ ،‬ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ‪،‬‬
‫ﺑﺸﺮﻁ‪ :‬ﺃﻥ ﻻ ﻳﻈﻬﺮﻭﻫﺎ‪ ،‬ﻭﻻ ﺷﻴﺌﺎ ﻣﻦ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺃﻭﻟﺌﻚ ﱂ ﻳﻘﺮ‪‬ﻭﺍ‪ ،‬ﺑﻞ ﺃﻋﻴﺎﺩ ﺍﻟﻜﺘﺎﺑﻴﲔ ﺍﻟﱵ‬
‫ﺗﺘﺨﺬ ﺩﻳﻨﺎ ﻭﻋﺒﺎﺩﺓ‪ :‬ﺃﻋﻈﻢ ﲢﺮﳝﺎ ﻣﻦ ﻋﻴﺪ ﻳﺘﺨﺬ ﳍﻮﺍ ﻭﻟﻌﺒﺎ؛ ﻷﻥ ﺍﻟﺘﻌﺒﺪ ﲟﺎ ﻳﺴﺨﻄﻪ ﺍﷲ‬
‫ﻭﻳﻜﺮﻫﻪ ﺃﻋﻈﻢ ﻣﻦ ﺍﻗﺘﻀﺎﺀ ﺍﻟﺸﻬﻮﺍﺕ ﲟﺎ ﺣﺮﻣﻪ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺸﺮﻙ ﺃﻋﻈﻢ ﺇﲦﺎ ﻣﻦ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻛﺎﻥ ﺟﻬﺎﺩ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻓﻀﻞ ﻣﻦ ﺟﻬﺎﺩ ﺍﻟﻮﺛﻨﻴﲔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻗﺘﻠﻮﻩ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻟﻪ ﺃﺟﺮ‬
‫ﺷﻬﻴﺪﻳﻦ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺎﺭﻉ ﻗﺪ ﺣﺴﻢ ﻣﺎﺩﺓ ﺃﻋﻴﺎﺩ ﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ ﺧﺸﻴﺔ ﺃﻥ ﻳﺘﺪﻧﺲ ﺍﳌﺴﻠﻢ ﺑﺸﻲﺀ ﻣﻦ‬
‫ﺃﻣﺮ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺍﻟﺬﻳﻦ ﻗﺪ ﻳﺌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﻘﻴﻢ ﺃﻣﺮﻫﻢ ﰲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ؛ ﻓﺎﳋﺸﻴﺔ ﻣﻦ ﺗﺪﻧﺴﻪ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺃﻋﻴﺎﺩﺍ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲢﺮﺟﺎ ‪.‬‬

‫‪٤٢٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﻜﺘﺎﺑﻴﲔ ﺍﻟﺒﺎﻗﲔ ﺃﺷﺪ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ ﺃﻭﻛﺪ‪ ،‬ﻛﻴﻒ ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ‬ ‫ﺑﺄﻭﺿﺎﺭ‬
‫ﺑﺴﻠﻮﻙ ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺳﺒﻴﻠﻬﻢ ؟‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺴﻨﺔ )‪ : (2‬ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻩ‪ ،‬ﻗﺪ ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻟﻠﻨﺎﺱ ﰲ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﺃﻋﻴﺎﺩ ﳚﺘﻤﻌﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ )‪ (3‬ﲟﺒﻌﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﳏﻰ‬
‫ﺍﷲ ﺫﻟﻚ ﻋﻨﻬﻢ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻮﻻ ‪‬ﻴﻪ ﻭﻣﻨﻌﻪ ﳌﺎ ﺗﺮﻙ ﺍﻟﻨﺎﺱ ﺗﻠﻚ ﺍﻷﻋﻴﺎﺩ؛ ﻷﻥ ﺍﳌﻘﺘﻀﻲ ﳍﺎ ﻗﺎﺋﻢ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﱵ ﲢﺐ ﻣﺎ ﻳﺼﻨﻊ ﰲ ﺍﻷﻋﻴﺎﺩ ‪ -‬ﺧﺼﻮﺻﺎ ﺃﻋﻴﺎﺩ ﺍﻟﺒﺎﻃﻞ ‪ -‬ﻣﻦ ﺍﻟﻠﻌﺐ ﻭﺍﻟﻠﺬﺍﺕ‪،‬‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺎﺩﺓ ﺍﻟﱵ ﺃﻟﻔﺖ ﻣﺎ ﻳﻌﻮﺩ ﻣﻦ ﺍﻟﻌﻴﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺎﺩﺓ ﻃﺒﻴﻌﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻘﺘﻀﻲ‬
‫ﻗﺎﺋﻤﺎ ﻗﻮﻳﺎ‪ ،‬ﻓﻠﻮﻻ ﺍﳌﺎﻧﻊ ﺍﻟﻘﻮﻱ؛ ﳌﺎ ﺩﺭﺳﺖ ﺗﻠﻚ ﺍﻷﻋﻴﺎﺩ‪.‬‬
‫)‪(4‬‬
‫ﻭﻫﺬﺍ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﲏ‪ ،‬ﺑﺄﻥ ﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ‪ r‬ﻛﺎﻥ ﳝﻨﻊ ﺃﻣﺘﻪ ﻣﻨﻌﺎ ﻗﻮﻳﺎ ﻋﻦ ﺃﻋﻴﺎﺩ‬
‫ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻳﺴﻌﻰ ﰲ ﺩﺭﻭﺳﻬﺎ )‪ (5‬ﻭﻃﻤﺴﻬﺎ )‪ (6‬ﺑﻜﻞ ﺳﺒﻴﻞ‪ ،‬ﻭﻟﻴﺲ )‪ (7‬ﰲ ﺇﻗﺮﺍﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﻋﻠﻰ ﺩﻳﻨﻬﻢ‪ ،‬ﺇﺑﻘﺎﺀ ﻟﺸﻲﺀ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ ﰲ ﺣﻖ ﺃﻣﺘﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺫﻟﻚ ﺇﺑﻘﺎﺀ ﰲ ﺣﻖ‬
‫ﺃﻣﺘﻪ؛ ﳌﺎ ﻫﻢ ﻋﻠﻴﻪ ﰲ ﺳﺎﺋﺮ ﺃﻋﻤﺎﳍﻢ )‪ (8‬ﻣﻦ ﺳﺎﺋﺮ ﻛﻔﺮﻫﻢ ﻭﻣﻌﺎﺻﻴﻬﻢ‪ ،‬ﺑﻞ ﻗﺪ ﺑﺎﻟﻎ ‪ r‬ﰲ ﺃﻣﺮ‬
‫ﺃﻣﺘﻪ ﲟﺨﺎﻟﻔﺘﻬﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺒﺎﺣﺎﺕ‪ ،‬ﻭﺻﻔﺎﺕ ﺍﻟﻄﺎﻋﺎﺕ؛ ﻟﺌﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﺫﺭﻳﻌﺔ ﺇﱃ‬
‫ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﻟﺘﻜﻮﻥ ﺍﳌﺨﺎﻟﻔﺔ ﰲ ﺫﻟﻚ ﺣﺎﺟﺰﺍ ﻭﻣﺎﻧﻌﺎ ﻋﻦ ﺳﺎﺋﺮ‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺄﻭﺻﺎﻑ ‪ .‬ﻭﺍﻷﻭﺿﺎﺭ ‪ :‬ﻫﻲ ﺍﻷﻭﺳﺎﺥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )‪ ، (١٦٠ / ٢‬ﻓﺼﻞ‬
‫ﺍﻟﻮﺍﻭ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ ‪.‬‬
‫)‪ (2‬ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻣﻀﻰ )ﺹ ‪ (٤٨٦‬ﰲ ﻋﺪﻡ ﺇﻗﺮﺍﺭ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﺍﻟﺜﺎﱐ )ﺹ‪ (٤٩٥‬ﰲ ﲢﺮﱘ ﺍﻟﺬﺑﺢ ﲟﻜﺎﻥ ﻋﻴﺪﻫﻢ ﻭﳏﻞ‬
‫ﺃﻭﺛﺎ‪‬ﻢ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﻪ ﳌﺎ ﺑﻌﺚ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﳝﻨﻊ ﻣﻨﻌﺎ ﻗﻮﻳﺎ ﺃﻣﺘﻪ ﻣﻦ ﺃﻋﻴﺎﺩ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺩﺭﺳﻬﺎ ‪.‬‬
‫)‪ (6‬ﻭﻃﻤﺴﻬﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻭﻃﻤﻮﺳﻬﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻨﻢ ‪.‬‬
‫)‪ (8‬ﰲ ﺳﺎﺋﺮ ﺃﻋﻤﺎﳍﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٤٢٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﳉﺤﻴﻢ‪ ،‬ﻛﺎﻥ ﺃﺑﻌﺪ ﻟﻚ ﻋﻦ‬ ‫ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻓﺈﻧﻪ ﻛﻠﻤﺎ ﻛﺜﺮﺕ ﺍﳌﺨﺎﻟﻔﺔ ﺑﻴﻨﻚ ﻭﺑﲔ ﺃﺻﺤﺎﺏ‬
‫ﺃﻋﻤﺎﻝ ﺃﻫﻞ ﺍﳉﺤﻴﻢ‪.‬‬
‫)‪(2‬‬
‫‪ -‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ ‪ -‬ﻭﻛﻞ ﺫﻟﻚ ﻣﻦ‬ ‫ﻓﻠﻴﺲ ﺑﻌﺪ ﺣﺮﺻﻪ ﻋﻠﻰ ﺃﻣﺘﻪ ﻭﻧﺼﺤﻪ ﳍﻢ ﻏﺎﻳﺔ‬
‫ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ )‪. (3‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﺴﻨﺔ ‪ :‬ﻣﺎ ﺧﺮ‪‬ﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪:‬‬
‫} ﺩﺧﻞ ﻋﻠﻲ‪ ‬ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻨﺪﻱ ﺟﺎﺭﻳﺘﺎﻥ ﻣﻦ ﺟﻮﺍﺭﻱ ﺍﻷﻧﺼﺎﺭ ﺗﻐﻨﻴﺎﻥ ﲟﺎ ﺗﻘﺎﻭﻟﺖ ﺑﻪ ﺍﻷﻧﺼﺎﺭ‬
‫ﻳﻮﻡ ﺑﻌﺎﺙ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻭﻟﻴﺴﺘﺎ ﲟﻐﻨﻴﺘﲔ )‪ (4‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ‪ t‬ﺃﲟﺰﻣﻮﺭ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺑﻴﺖ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬؟ ﻭﺫﻟﻚ ﻳﻮﻡ ﻋﻴﺪ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ :‬ﺇﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻋﻴﺪﻧﺎ { )‪. (5‬‬

‫ﻭﰲ‬ ‫)‪(7) (6‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ } :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ :‬ﺇﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻋﻴﺪﻧﺎ ﻫﺬﺍ ﺍﻟﻴﻮﻡ {‬

‫ﺍﻟﺼﺤﻴﺤﲔ ﺃﻳﻀﺎ ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺩﻋﻬﻤﺎ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ؛ ﻓﺈ‪‬ﺎ ﺃﻳﺎﻡ ﻋﻴﺪ { )‪ ، (8‬ﻭﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺃﻳﺎﻡ‬
‫ﻣﲎ )‪. (9‬‬

‫)‪ (1‬ﰲ )ﺝ ﺩ ﻁ ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻫﻞ ﺍﳉﺤﻴﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺧ‪‬ﺮ )ﻏﺎﻳﺔ ( ﺑﻌﺪ )ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﻳﺸﻜﺮﻭﻥ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ ( ‪ :‬ﲟﻐﻨﺘﲔ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺧﺼﺔ ﰲ ﺍﻟﻠﻌﺐ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، ٦٠٧ / ٢) ، (٨٩٢‬‬
‫‪(٦٠٨‬؛ ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺑﺎﺏ ﺳﻨﺔ ﺍﻟﻌﻴﺪﻳﻦ ﻷﻫﻞ ﺍﻹﺳﻼﻡ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٢) ، (٩٥٢‬‬
‫‪. (٤٤٥‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٧١٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٩٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ )‪ ، (١٨٩٨‬ﺃﲪﺪ )‪. (٩٩/٦‬‬
‫)‪ (7‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺑﺎﺏ ﻣﻘﺪﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﺍﳌﺪﻳﻨﺔ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٦٤ / ٧) ، (٣٩٣١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (8‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (٩٤٤‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (٨٩٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٩٧‬ﺃﲪﺪ )‪. (٨٤/٦‬‬
‫)‪ (9‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﻓﺎﺗﻪ ﺍﻟﻌﻴﺪ ﻳﺼﻠﻲ ﺭﻛﻌﺘﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٤٧٤ / ٢) ، (٩٨٧‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬

‫‪٤٢٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺎﻟﺪﻻﻟﺔ ﻣﻦ ﻭﺟﻮﻩ ‪:‬‬

‫ﻓﺈﻥ ﻫﺬﺍ ﻳﻮﺟﺐ ﺍﺧﺘﺼﺎﺹ‬ ‫)‪(1‬‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﺇﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ ﻭﻫﺬﺍ ﻋﻴﺪﻧﺎ {‬

‫ﻭﻗﺎﻝ‪:‬‬ ‫)‪(2‬‬
‫ﻛﻞ ﻗﻮﻡ ﺑﻌﻴﺪﻫﻢ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﻗﺎﻝ‪{ ( $pkŽÏj9uqãB uqèd îpygô_Ír 9e@ä3Ï9ur } :‬‬

‫ﺃﻭﺟﺐ ﺫﻟﻚ ﺍﺧﺘﺼﺎﺹ ﻛﻞ ﻗﻮﻡ ﺑﻮﺟﻬﺘﻬﻢ‬ ‫)‪(3‬‬

‫} ‪{ 4 %[`$yg÷YÏBur Zptã÷ŽÅ° öNä3ZÏB $oYù=yèy_ 9e@ä3Ï9‬‬
‫ﻭﺑﺸﺮﻋﺘﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻼﻡ ﺗﻮﺭﺙ ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻠﻴﻬﻮﺩ ﻋﻴﺪ ﻭﻟﻠﻨﺼﺎﺭﻯ ﻋﻴﺪ؛‬
‫ﻛﺎﻧﻮﺍ ﳐﺘﺼﲔ ﺑﻪ ﻓﻼ ﻧﺸﺮﻛﻬﻢ )‪ (4‬ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻻ ﻧﺸﺮﻛﻬﻢ )‪ (5‬ﰲ ﻗﺒﻠﺘﻬﻢ ﻭﺷﺮﻋﺘﻬﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻻ ﻧﺪﻋﻬﻢ ﻳﺸﺮﻛﻮﻧﻨﺎ ﰲ ﻋﻴﺪﻧﺎ‪.‬‬
‫ﺍﻟﺜﺎﱐ )‪ : (6‬ﻗﻮﻟﻪ‪ } :‬ﻭﻫﺬﺍ ﻋﻴﺪﻧﺎ { )‪ ، (7‬ﻓﺈﻧﻪ ﻳﻘﺘﻀﻲ ﺣﺼﺮ ﻋﻴﺪﻧﺎ ﰲ ﻫﺬﺍ‪ ،‬ﻓﻠﻴﺲ ﻟﻨﺎ‬

‫ﻓﺈﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻼﻡ ﻭﺍﻹﺿﺎﻓﺔ‬ ‫)‪(8‬‬

‫ﻋﻴﺪ ﺳﻮﺍﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪ } :‬ﻭﺇﻥ ﻋﻴﺪﻧﺎ ﻫﺬﺍ ﺍﻟﻴﻮﻡ {‬
‫ﻳﻘﺘﻀﻲ ﺍﻻﺳﺘﻐﺮﺍﻕ‪ ،‬ﻓﻴﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺟﻨﺲ ﻋﻴﺪﻧﺎ ﻣﻨﺤﺼﺮﺍ ﰲ ﺟﻨﺲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﻤﺎ ﰲ‬
‫ﻗﻮﻟﻪ )‪ " (9‬ﲢﺮﳝﻬﺎ ﺍﻟﺘﻜﺒﲑ ﻭﲢﻠﻴﻠﻬﺎ ﺍﻟﺘﺴﻠﻴﻢ " )‪. (10‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (٩٠٩‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (٨٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ )‪. (١٨٩٨‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٨‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٨‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻳﺸﺮﻛﻬﻢ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻳﺸﺮﻛﻬﻢ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ‪.‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (٩٠٩‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (٨٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ )‪ ، (١٨٩٨‬ﺃﲪﺪ )‪. (١٨٧/٦‬‬
‫)‪ (8‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٧١٦‬ﺃﲪﺪ )‪. (٩٩/٦‬‬
‫)‪ (9‬ﺯﺍﺩ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺍﻟﺼﻼﺓ ‪.‬‬
‫)‪ (10‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺃﺑﻮﺍﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٣‬ﺍﳊﺪﻳﺚ )‪ ، (٣‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻣﻔﺘﺎﺡ‬
‫ﺍﻟﺼﻼﺓ ﺍﻟﻄﻬﻮﺭ ‪ ،‬ﻭﲢﺮﳝﻬﺎ ﺍﻟﺘﻜﺒﲑ ‪ ،‬ﻭﲢﻠﻴﻠﻬﺎ ﺍﻟﺘﺴﻠﻴﻢ " ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﺢ ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬
‫ﻭﺃﺣﺴﻦ " )‪ . ( ٩ ، ٨ / ١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٧٤‬ﺣﺪﻳﺚ )‪ (٦١٨‬ﺑﻠﻔﻆ ﺍﻟﺘﺮﻣﺬﻱ؛ ﻭﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٣‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٧٥‬ﻭ )‪(٢٧٦‬؛ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (١٢٩ ، ١٢٣ / ١‬؛‬
‫ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ )‪. (١٣٢ / ١‬‬

‫‪٤٢٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻟﻴﺲ ﻏﺮﺿﻪ ‪ r‬ﺍﳊﺼﺮ ﰲ ﻋﲔ ﺫﻟﻚ ﺍﻟﻌﻴﺪ‪ ،‬ﺃﻭ ﻋﲔ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺑﻞ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺟﻨﺲ‬
‫ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻳﻨﺪﺭﺝ ﻓﻴﻬﺎ‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻭﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻻ ﳚﻮﺯ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪.‬‬
‫)‪(1‬‬
‫ﻭﻛﺬﺍ ﻗﻮﻟﻪ‪ } :‬ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ { ﺃﻱ ﺟﻨﺲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﳌﺎ ﻳﻌﺎﻳﻨﻪ‬
‫ﻣﻦ ﺍﻟﺼﻼﺓ‪ :‬ﻫﺬﻩ ﺻﻼﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻳﻘﺎﻝ ﳌﺨﺮﺝ ﺍﻟﻨﺎﺱ )‪ (2‬ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ )‪ (3‬ﻭﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻣﻦ‬
‫ﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﺼﻼﺓ ﻭﳓﻮ ﺫﻟﻚ )‪ (4‬ﻫﺬﺍ ﻋﻴﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ )‪. (5‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﺣﺪﻳﺚ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻳﻮﻡ‬
‫)‪(7‬‬
‫ﺍﻟﻨﺤﺮ‪ ،‬ﻭﺃﻳﺎﻡ ﻣﲎ ﻋﻴﺪﻧﺎ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻲ ﺃﻳﺎﻡ ﺃﻛﻞ ﻭﺷﺮﺏ { )‪ . (6‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (8‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ )‪. (9‬‬
‫)‪(10‬‬
‫ﻟﻐﲑﻧﺎ ﰲ ﺍﻟﻌﻴﺪ‪ ،‬ﻭﺍﻟﺘﺨﺼﻴﺺ ‪‬ﺬﻩ ﺍﻷﻳﺎﻡ ﺍﳋﻤﺴﺔ؛ ﻷﻧﻪ ﳚﺘﻤﻊ‬ ‫ﻓﺈﻧﻪ ﺩﻟﻴﻞ ﻣﻔﺎﺭﻗﺘﻨﺎ‬
‫ﻓﻴﻬﺎ ﺍﻟﻌﻴﺪﺍﻥ‪ :‬ﺍﳌﻜﺎﱐ ﻭﺍﻟﺰﻣﺎﱐ‪ ،‬ﻭﻳﻄﻮﻝ ﺯﻣﻨﻪ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﺴﻤﻰ ﺍﻟﻌﻴﺪ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﻠﻤﺎ ﻛﻤﻠﺖ ﻓﻴﻪ‬
‫ﺻﻔﺎﺕ ﺍﻟﺘﻌﻴﻴﺪ‪ :‬ﺣﺼﺮ ﺍﳊﻜﻢ ﻓﻴﻪ ﻟﻜﻤﺎﻟﻪ‪ ،‬ﺃﻭ ﻷﻧﻪ ﻫﻮ ﻋﺪ ﺃﻳﺎﻣﺎ )‪ (11‬ﻭﻟﻴﺲ ﻟﻨﺎ ﻋﻴﺪ ﻫﻮ ﺃﻳﺎﻡ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﺎﻧﻴﻪ ‪ .‬ﻫﻮ ﺗﺼﺤﻴﻒ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﻘﺎﻝ ﳌﺨﺮﺝ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺼﺤﺮﺍﺕ ‪.‬‬
‫)‪ (4‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (5‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (6‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٧٧٣‬ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ )‪ ، (٣٠٠٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤١٩‬ﺃﲪﺪ )‪، (١٥٢/٤‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٦٤‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺻﻴﺎﻡ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٨٠٤ / ٢) ، (٢٤١٨‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﻋﺮﻓﺔ )‪. (٢٥٢ / ٥‬‬
‫)‪ (9‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻮﻡ ﰲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (٧٧٣‬‬
‫‪ . (١٤٣‬ﻭﻛﻠﻬﻢ ﺭﻭﺍﻩ ﺑﻠﻔﻆ ‪ " :‬ﻭﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ " ﺑﺪﻝ ‪ " :‬ﺃﻳﺎﻡ ﻣﲎ " ‪.‬‬
‫)‪ (10‬ﻟﻐﲑﻧﺎ ‪ :‬ﻣﻜﺎ‪‬ﺎ ﰲ )ﺃ( ﺑﻴﺎﺽ ‪.‬‬
‫)‪ (11‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻴﺪ ﺍﻷﻳﺎﻡ ‪.‬‬

‫‪٤٢٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﻻ ﻫﺬﻩ ﺍﳋﻤﺴﺔ‪.‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻧﻪ ﺭﺧﺺ ﰲ ﻟﻌﺐ ﺍﳉﻮﺍﺭﻱ ﺑﺎﻟﺪﻑ‪ ،‬ﻭﺗﻐﻨﻴﻬﻦ‪ ،‬ﻣﻌﻠﻼ ﺑﺄﻥ ﻟﻜﻞ ﻗﻮﻡ‬
‫ﻋﻴﺪﺍ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻋﻴﺪﻧﺎ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﺮﺧﺼﺔ ﻣﻌﻠﻠﺔ ﺑﻜﻮﻧﻪ ﻋﻴﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃ‪‬ﺎ ﻻ‬
‫)‪(2‬‬
‫ﺗﺘﻌﺪﻯ ﺇﱃ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺮﺧﺺ )‪ (1‬ﰲ ﺍﻟﻠﻌﺐ ﰲ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻛﻤﺎ ﻳﺮﺧﺺ‬
‫ﻓﻴﻪ ﰲ ﺃﻋﻴﺎﺩ ﺍﳌﺴﻠﻤﲔ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻣﺎ ﻓﻌﻞ ﰲ ﻋﻴﺪﻧﺎ ﻣﻦ ﺫﻟﻚ )‪ (3‬ﺍﻟﻠﻌﺐ ﻳﺴﻮﻍ )‪ (4‬ﻣﺜﻠﻪ ﰲ‬
‫ﻷﻥ ﺗﻌﻘﻴﺐ‬ ‫)‪(5‬‬
‫ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ ﺃﻳﻀﺎ ﳌﺎ ﻗﺎﻝ‪ } :‬ﻓﺈﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﻋﻴﺪﻧﺎ {‬
‫ﺍﳊﻜﻢ ﺑﺎﻟﻮﺻﻒ ﲝﺮﻑ ﺍﻟﻔﺎﺀ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﻠﺔ ﺍﻟﺮﺧﺼﺔ‪ :‬ﺃﻥ ﻛﻞ ﺃﻣﺔ ﳐﺘﺼﺔ‬
‫ﺑﻌﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻋﻴﺪﻧﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﳐﺘﺼﺔ )‪ (6‬ﺑﺎﳌﺴﻠﻤﲔ‪.‬‬
‫ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺮﺧﺼﺔ ﻣﻌﻠﻘﺔ ﺑﺎﺳﻢ )ﻋﻴﺪ( ﻟﻜﺎﻥ ﺍﻷﻋﻢ ﻣﺴﺘﻘﻼ ﺑﺎﳊﻜﻢ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻷﺧﺺ‬
‫ﻋﺪﻡ ﺍﻟﺘﺄﺛﲑ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻞ ﺑﺎﻷﺧﺺ ﻋﻠﻢ ﺃﻥ ﺍﳊﻜﻢ ﻻ ﻳﺜﺒﺖ ﺑﺎﻟﻮﺻﻒ ﺍﻷﻋﻢ‪ ،‬ﻭﻫﻮ ﻣﺴﻤﻰ‪ :‬ﻋﻴﺪ‪ ،‬ﻓﻼ‬
‫)‪(7‬‬
‫ﻫﻮ‬ ‫ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﻔﻌﻞ ﰲ ﻛﻞ ﻋﻴﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﺍﻟﻠﻌﺐ ﻣﺎ ﻧﻔﻌﻞ ﰲ ﻋﻴﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﰲ ﺍﻟﻠﻌﺐ ﻭﳓﻮﻩ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ )‪ (8‬ﻣﻦ ﺍﻟﺴﻨﺔ ‪ :‬ﺃﻥ ﺃﺭﺽ ﺍﻟﻌﺮﺏ ﻣﺎ ﺯﺍﻝ ﻓﻴﻬﺎ ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻯ‪ ،‬ﺣﱴ‬
‫ﺃﺟﻼﻫﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﰲ ﺧﻼﻓﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﺑﺎﳌﺪﻳﻨﺔ ﻛﺜﲑﺍ )‪ (9‬ﰲ ﺣﻴﺎﺓ ﺭﺳﻮﻝ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻻ ﻳﺮﺽ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻻ ﻳﺮﺽ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪) :‬ﻣﻦ ﻓﻌﻞ( ﺑﺪﻝ )ﻣﻦ ﺫﻟﻚ( ‪.‬‬
‫)‪ (4‬ﻳﺴﻮﻍ ﻣﺜﻠﻪ ‪ :‬ﻣﻜﺎ‪‬ﺎ ﺑﻴﺎﺽ ﰲ )ﺃ( ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٧١٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ )‪. (١٨٩٨‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﳐﺼﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻭﻫﺬﺍ ﺍﳌﻄﻠﻮﺏ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺃﻇﻨﻪ ﻭﻫﻢ ﻣﻦ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻄﺒﻊ )ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ( ﺭﲪﻪ ﺍﷲ ‪،‬‬
‫ﻓﺈﻥ ﺍﳌﺆﻟﻒ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮ ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﺸﻴﺦ ﺣﺎﻣﺪ ﻭﻫﻢ ‪ ،‬ﻓﺨﻠﻂ ﺑﲔ ﺃﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺣﺪﻳﺚ‬
‫ﺍﳉﺎﺭﻳﺘﲔ ‪ ،‬ﺣﻴﺚ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﰒ ﺫﻛﺮ ﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ ﻣﻦ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺑﲔ ﺃﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ‬
‫ﺍﻟﺴﻨﺔ؛ ﻷ‪‬ﻤﺎ ﻣﺘﺪﺍﺧﻼﻥ ‪ ،‬ﻭﺭﲟﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳋﻠﻂ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﻃﺒﻌﺖ ﻋﻨﻬﺎ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (9‬ﻛﺜﲑﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫‪٤٢٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﷲ ‪ r‬ﻭﻛﺎﻥ ﻗﺪ ﻫﺎﺩ‪‬ﻢ ﺣﱴ ﻧﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ ﻃﺎﺋﻔﺔ ﺑﻌﺪ ﻃﺎﺋﻔﺔ‪ ،‬ﻭﻣﺎ ﺯﺍﻝ ﺑﺎﳌﺪﻳﻨﺔ ﻳﻬﻮﺩ‪ ،‬ﻭﺇﻥ‬
‫ﱂ ﻳﻜﻮﻧﻮﺍ ﻛﺜﲑﺍ‪ ،‬ﻓﺈﻧﻪ ‪ r‬ﻣﺎﺕ ﻭﺩﺭﻋﻪ ﻣﺮﻫﻮﻧﺔ ﻋﻨﺪ ﻳﻬﻮﺩﻱ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺍﻟﻴﻤﻦ ﻳﻬﻮﺩ ﻛﺜﲑ‪،‬‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﻨﺠﺮﺍﻥ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺍﻟﻔﺮﺱ ﺑﺎﻟﺒﺤﺮﻳﻦ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﺆﻻﺀ ﻛﺎﻧﺖ ﳍﻢ ﺃﻋﻴﺎﺩ ﻳﺘﺨﺬﻭ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻳﻀﺎ ﺃﻥ ﺍﳌﻘﺘﻀﻲ ﳌﺎ‬
‫ﻳﻔﻌﻞ ﰲ ﺍﻟﻌﻴﺪ‪ :‬ﻣﻦ ﺍﻷﻛﻞ‪ ،‬ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﺍﻟﻠﻌﺐ‪ ،‬ﻭﺍﻟﺮﺍﺣﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪:‬‬
‫ﻗﺎﺋﻢ ﰲ ﺍﻟﻨﻔﻮﺱ ﻛﻠﻬﺎ ﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﻣﺎﻧﻊ‪ ،‬ﺧﺼﻮﺻﺎ ﰲ ﻧﻔﻮﺱ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺃﻛﺜﺮ‬
‫ﺍﻟﻔﺎﺭﻏﲔ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﰒ ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﺧﱪﺓ ﺑﺎﻟﺴﲑﺓ‪ ،‬ﻋﻠﻢ ﻳﻘﻴﻨﺎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻋﻬﺪﻩ ‪ r‬ﻣﺎ ﻛﺎﻧﻮﺍ‬
‫ﻳﺸﺮﻛﻮ‪‬ﻢ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﻻ ﻳﻐﲑﻭﻥ ﳍﻢ ﻋﺎﺩﺓ ﰲ ﺃﻋﻴﺎﺩ ﺍﻟﻜﺎﻓﺮﻳﻦ )‪ (1‬ﺑﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬
‫)‪(2‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺳﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﻻ ﳜﺼﻮﻧﻪ ﺑﺸﻲﺀ ﺃﺻﻼ ﺇﻻ ﻣﺎ ﻗﺪ‬ ‫ﻋﻨﺪ‬
‫ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻣﻦ ﳐﺎﻟﻔﺘﻬﻢ ﻓﻴﻪ‪ ،‬ﻛﺼﻮﻣﻪ‪ .‬ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻣﻦ ﺫﻟﻚ ﻭﻛﻒ‬ ‫ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺗﻠﻘﻮﻩ ﻋﻦ ﻧﺒﻴﻬﻢ ﻣﻨﻊ‬ ‫ﻓﻠﻮﻻ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻥ‬
‫ﻋﻨﻪ‪ ،‬ﻟﻮﺟﺐ ﺃﻥ ﻳﻮﺟﺪ ﻣﻦ ﺑﻌﻀﻬﻢ ﻓﻌﻞ ﺑﻌﺾ ﺫﻟﻚ؛ ﻷﻥ ﺍﳌﻘﺘﻀﻲ ﺇﱃ ﺫﻟﻚ ﻗﺎﺋﻢ‪ ،‬ﻛﻤﺎ ﺗﺪﻝ‬
‫ﻋﻠﻴﻪ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﻌﺎﺩﺓ‪ ،‬ﻓﻠﻮﻻ ﺍﳌﺎﻧﻊ ﺍﻟﺸﺮﻋﻲ ﻟﻮﺟﺪ ﻣﻘﺘﻀﺎﻩ‪ ،‬ﰒ ﻋﻠﻰ ﻫﺬﺍ ﺟﺮﻯ ﻋﻤﻞ ﺍﳌﺴﻠﻤﲔ‬
‫ﻋﻠﻰ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬
‫ﻏﺎﻳﺔ ﻣﺎ ﻛﺎﻥ ﻳﻮﺟﺪ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ :‬ﺫﻫﺎﺏ ﺇﻟﻴﻬﻢ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻟﻠﺘﱰﻩ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻋﻴﺪﻫﻢ‪،‬‬
‫ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻨﻬﻰ ﻋﻤﺮ ‪ t‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ‪ ،‬ﻓﻜﻴﻒ ﻟﻮ ﻛﺎﻥ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﺃﻭ ﻣﺎ ﻫﻮ ﺑﺴﺒﺐ ﻋﻴﺪﻫﻢ ؟ ﺑﻞ ﳌﺎ ﻇﻬﺮ ﻣﻦ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﺧﺘﺼﺎﺹ ﻳﻮﻡ ﻋﻴﺪﻫﻢ ﺑﺼﻮﻡ؛ ﳐﺎﻟﻔﺔ ﳍﻢ‪ ،‬ﺎﻩ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺃﻭ ﻛﺜﲑ ﻣﻨﻬﻢ‪ ،‬ﻋﻦ ﺫﻟﻚ؛ ﻷﺟﻞ ﻣﺎ‬

‫)‪ (1‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺍﻟﻜﻔﺎﺭ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺑﻞ ﺫﻟﻚ ﻳﻮﻡ ﻋﻴﺪ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻛﺎﻥ ﻣﻦ ﺩﻳﻨﻬﻢ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺬﻟﻚ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﻨﻊ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﻜﻒ ‪.‬‬

‫‪٤٢٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻴﻪ ﻣﻦ ﺗﻌﻈﻴﻢ ﻣﺎ ﻟﻌﻴﺪﻫﻢ‪ ،‬ﺃﻓﻼ ﻳﺴﺘﺪﻝ ‪‬ﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺗﻠﻘﻮﺍ ﻋﻦ ﻧﺒﻴﻬﻢ ‪ r‬ﺍﳌﻨﻊ ﻋﻦ‬
‫ﻣﺸﺎﺭﻛﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ؟ ﻭﻫﺬﺍ ﺑﻌﺪ ﺍﻟﺘﺄﻣﻞ ﺑﲔ ﺟﺪﺍ‪.‬‬
‫)‪(1‬‬
‫ﻣﻦ ﺍﻟﺴﻨﺔ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪ t‬ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ‪:‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺩﺱ‬
‫} ﳓﻦ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺑﻴﺪ ﺃ‪‬ﻢ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﺃﻭﺗﻴﻨﺎﻩ ﻣﻦ‬
‫ﺑﻌﺪﻫﻢ‪ ،‬ﰒ ﻫﺬﺍ ﻳﻮﻣﻬﻢ ﺍﻟﺬﻱ ﻓﺮﺽ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺎﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻓﻬﺪﺍﻧﺎ ﺍﷲ ﻟﻪ‪ ،‬ﻓﺎﻟﻨﺎﺱ ﻟﻨﺎ ﻓﻴﻪ‬
‫ﺗﺒﻊ‪ :‬ﺍﻟﻴﻬﻮﺩ ﻏﺪﺍ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﻌﺪ ﻏﺪ { )‪ (2‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ )‪. (3‬‬

‫ﻭﰲ ﻟﻔﻆ ﺻﺤﻴﺢ‪ } :‬ﺑﻴﺪ ﺃ‪‬ﻢ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﺃﻭﺗﻴﻨﺎﻩ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻬﺬﺍ‬

‫ﻳﻮﻣﻬﻢ ﺍﻟﺬﻱ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻓﻬﺪﺍﻧﺎ ﺍﷲ ﻟﻪ { )‪. (5) (4‬‬

‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻻ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺃﺿﻞ ﺍﷲ ﻋﻦ‬
‫ﺍﳉﻤﻌﺔ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ‪ ،‬ﻓﻜﺎﻥ ﻟﻠﻴﻬﻮﺩ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻛﺎﻥ )‪ (6‬ﻟﻠﻨﺼﺎﺭﻯ ﻳﻮﻡ ﺍﻷﺣﺪ‪ ،‬ﻓﺠﺎﺀ ﺍﷲ‬
‫ﺑﻨﺎ ﻓﻬﺪﺍﻧﺎ ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺠﻌﻞ ﺍﳉﻤﻌﺔ ﻭﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﻢ ﺗﺒﻊ ﻟﻨﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﳓﻦ ﺍﻵﺧﺮﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻷﻭﻟﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﳌﻘﻀﻲ ﳍﻢ ‪ -‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺑﻴﻨﻬﻢ ‪ -‬ﻗﺒﻞ‬
‫ﺍﳋﻼﺋﻖ { ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪. (7‬‬
‫ﻭﻗﺪ ﲰﻰ ﺍﻟﻨﱯ ‪ r‬ﺍﳉﻤﻌﺔ‪) :‬ﻋﻴﺪﺍ( ﰲ ﻏﲑ ﻣﻮﺿﻊ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﺼﻮﻡ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ ‪ ،‬ﻭﻫﻮ ﻭﻫﻢ ﻛﻤﺎ ﺃﺳﻠﻔﺖ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (٨٣٦‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪. (٨٥٥‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﻮﻝ ﰲ ﺍﳌﺎﺀ ﺍﻟﺪﺍﺋﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٢٣٨‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ (٣٤٥ / ١) ،‬ﳐﺘﺼﺮﺍ؛ ﻭﺭﻭﺍﻩ ﺑﺄﻟﻔﺎﻅ ﺃﰎ ﺭﻗﻢ )‪ (٨٧٦‬ﻭ )‪ (٨٩٦‬ﻭ )‪ (٣٤٨٦‬ﻭﻏﲑﻫﺎ ‪ .‬ﻭﻣﺴﻠﻢ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﻫﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٥٨٦ ، ٥٨٥ / ٢) ، (٨٥٥‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (٨٥٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ، (١٣٦٧‬ﺃﲪﺪ )‪. (٣٤٢/٢‬‬
‫)‪ (5‬ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺗﻮﺟﺪ ﰲ ﻣﺴﻠﻢ ﻟﻜﻦ ﺑﺰﻳﺎﺩﺓ ‪ " :‬ﻓﺎﺧﺘﻠﻔﻮﺍ ﻓﻬﺪﺍﻧﺎ ﺍﷲ ﳌﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻣﻦ ﺍﳊﻖ " ﲢﺖ ﺍﻟﺮﻗﻢ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‬
‫ﺁﻧﻔﺎ )‪ ، (٥٨٦ / ٢‬ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﺑﻌﺪ ﻗﻮﻟﻪ ‪ " :‬ﻭﺃﻭﺗﻴﻨﺎﻩ ﻣﻦ ﺑﻌﺪﻫﻢ " ﻭﻗﺒﻞ ‪ " :‬ﻓﻬﺬﺍ ﻳﻮﻣﻬﻢ " ‪.‬‬
‫)‪ (6‬ﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (7‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﻫﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٥٨٦ / ٢) ، (٨٥٦‬‬

‫‪٤٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻌﲎ ﺍﻟﻌﻴﺪ‪.‬‬
‫ﰒ ﺇﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺫﻛﺮ ﺃﻥ ﺍﳉﻤﻌﺔ ﻟﻨﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺴﺒﺖ ﻟﻠﻴﻬﻮﺩ‪ ،‬ﻭﺍﻷﺣﺪ ﻟﻠﻨﺼﺎﺭﻯ‪،‬‬
‫ﻭﺍﻟﻼﻡ ﺗﻘﺘﻀﻲ ﺍﻻﺧﺘﺼﺎﺹ‪.‬‬
‫ﰒ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ :‬ﻳﻘﺘﻀﻲ ﺍﻻﻗﺘﺴﺎﻡ‪ ،‬ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﻫﺬﻩ ﺛﻼﺛﺔ ﺃﺛﻮﺍﺏ )‪ (1‬ﺃﻭ ﺛﻼﺛﺔ ﻏﻠﻤﺎﻥ‪ :‬ﻫﺬﺍ‬
‫ﱄ‪ ،‬ﻭﻫﺬﺍ ﻟﺰﻳﺪ‪ ،‬ﻭﻫﺬﺍ ﻟﻌﻤﺮﻭ )‪ (2‬ﺃﻭﺟﺐ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﳐﺘﺼﺎ ﲟﺎ ﺟﻌﻞ ﻟﻪ‪ ،‬ﻭﻻ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻳﻮﻡ ﺍﻷﺣﺪ؛‬ ‫ﰲ ﻋﻴﺪﻫﻢ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﺃﻭ ﻋﻴﺪ‬ ‫ﻳﺸﺮﻙ ﻓﻴﻪ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﳓﻦ ﺷﺎﺭﻛﻨﺎﻫﻢ‬
‫ﺧﺎﻟﻔﻨﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﻟﻌﻴﺪ ﺍﻷﺳﺒﻮﻋﻲ‪ ،‬ﻓﻜﺬﻟﻚ ﰲ ﺍﻟﻌﻴﺪ ﺍﳊﻮﱄ‪ ،‬ﺇﺫ ﻻ‬
‫ﻓﺮﻕ‪ ،‬ﺑﻞ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﻋﻴﺪ ﻳﻌﺮﻑ ﺑﺎﳊﺴﺎﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻓﻜﻴﻒ ﺑﺄﻋﻴﺎﺩ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﻌﺠﻤﻴﺔ‬
‫ﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﺇﻻ ﺑﺎﳊﺴﺎﺏ ﺍﻟﺮﻭﻣﻲ ﺍﻟﻘﺒﻄﻲ‪ ،‬ﺃﻭ ﺍﻟﻔﺎﺭﺳﻲ ﺃﻭ ﺍﻟﻌﱪﻱ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ؟‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪ } r‬ﺑﻴﺪ ﺃ‪‬ﻢ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﺃﻭﺗﻴﻨﺎﻩ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻬﺬﺍ ﻳﻮﻣﻬﻢ ﺍﻟﺬﻱ‬

‫ﺃﻱ‪ :‬ﻣﻦ ﺃﺟﻞ‪ ،‬ﻛﻤﺎ ﻳﺮﻭﻯ ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺃﻧﺎ ﺃﻓﺼﺢ ﺍﻟﻌﺮﺏ‬ ‫)‪(5‬‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻓﻬﺪﺍﻧﺎ ﺍﷲ {‬

‫ﺑﻴﺪ ﺃﱐ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻭﺍﺳﺘﺮﺿﻌﺖ ﰲ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ { )‪. (6‬‬

‫ﻭﺍﳌﻌﲎ ﻭﺍﷲ ﺃﻋﻠﻢ‪ :‬ﺃﻱ ﳓﻦ ﺍﻵﺧﺮﻭﻥ ﰲ ﺍﳋﻠﻖ ﺍﻟﺴﺎﺑﻘﻮﻥ ﰲ ﺍﳊﺴﺎﺏ ﻭﺍﻟﺪﺧﻮﻝ ﺇﱃ‬
‫ﺍﳉﻨﺔ‪ ،‬ﻛﻤﺎ ﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻭﻝ )‪ (7‬ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﺍﻷﻣﻢ )‪ (1‬ﻭﺃﻥ‬

‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﺃﺑﻮﺍﺏ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻟﻌﻤﺮ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﺩ( ‪ :‬ﺷﺮﻛﻨﺎﻫﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺃﻭ ﻋﻴﺪﻫﻢ ﻳﻮﻡ ﺍﻷﺣﺪ ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (٨٥٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ، (١٣٦٧‬ﺃﲪﺪ )‪. (٢٤٣/٢‬‬
‫)‪ (6‬ﻗﺎﻝ ﰲ ﻛﺸﻒ ﺍﳋﻔﺎ ‪ :‬ﺃﻭﺭﺩﻩ ﺃﺻﺤﺎﺏ ﺍﻟﻐﺮﺍﺋﺐ ﻭﻻ ﻳﻌﻠﻢ ﻣﻦ ﺃﺧﺮﺟﻪ ﻭﻻ ﺇﺳﻨﺎﺩﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺸﻒ ﺍﳋﻔﺎ )‪، (٢٣٢ / ١‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٦٠٩‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٤١٣ / ١‬ﺭﻗﻢ )‪ ، (٢٦٩٦‬ﺑﻠﻔﻆ ‪ " :‬ﺃﻧﺎ ﺃﻋﺮﺑﻜﻢ ‪ ،‬ﺃﻧﺎ ﻣﻦ‬
‫ﻗﺮﻳﺶ ‪ ،‬ﻭﻟﺴﺎﱐ ﻟﺴﺎﻥ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ " ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ ﻋﻦ ﺍﺑﻦ ﺳﻌﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﻳﺰﻳﺪ‬
‫ﺍﻟﺴﻌﺪﻱ ﻣﺮﺳﻼ ‪ .‬ﻭﺫﻛﺮﻩ ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪ (٢٠٢ / ٤‬ﺩﻭﻥ ﺇﺳﻨﺎﺩ ‪ .‬ﻭﺫﻛﺮ ﺍﻷﻟﺒﺎﱐ ﺃﻧﻪ ﻣﻮﺿﻮﻉ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺿﻌﻴﻒ‬
‫ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺯﻳﺎﺩﺗﻪ ‪ ، ١٨٨ -١٨٧‬ﺭﻗﻢ ‪. ١٣٠٣‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺃﻭﱃ ‪.‬‬

‫‪٤٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﳏﻤﺪﺍ ‪ r‬ﺃﻭﻝ ﻣﻦ ﻳﻔﺘﺢ ﻟﻪ ﺑﺎﺏ ﺍﳉﻨﺔ )‪ (2‬ﻭﺫﻟﻚ ﻷﻧﺎ ﺃﻭﺗﻴﻨﺎ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻬﺪﻳﻨﺎ ﳌﺎ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻴﺪ ﺍﻟﺴﺎﺑﻖ ﻟﻠﻌﻴﺪﻳﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺻﺎﺭ ﻋﻤﻠﻨﺎ )‪ (3‬ﺍﻟﺼﺎﱀ ﻗﺒﻞ ﻋﻤﻠﻬﻢ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺳﺒﻘﻨﺎﻫﻢ ﺇﱃ ﺍﳍﺪﻯ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺟﻌﻠﻨﺎ ﺳﺎﺑﻘﲔ ﳍﻢ ﰲ ﺛﻮﺍﺏ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪.‬‬
‫ﻭﻣﻦ ﻗﺎﻝ‪) :‬ﺑﻴﺪ(‪ ،‬ﻫﻨﺎ )‪ (4‬ﲟﻌﲎ‪ :‬ﻏﲑ‪ ،‬ﻓﻘﺪ ﺃﺑﻌﺪ‪.‬‬

‫)‪ (1‬ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻭﺭﺩ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﺍﻟﺬﻱ ﺳﺒﻘﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﳓﻦ ﺍﻵﺧﺮﻭﻥ ‪ ،‬ﺍﻷﻭﻟﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻭﳓﻦ ﺃﻭﻝ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ‪ ، " . .‬ﺣﺪﻳﺚ‬
‫ﺗﺎﺑﻊ ﺭﻗﻢ )‪. (٥٨٦ - ٥٨٥ / ٢) ، (٨٥٥‬‬
‫)‪ (2‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﺃﻧﺎ ﺃﻭﻝ‬
‫ﺍﻟﻨﺎﺱ ﻳﺸﻔﻊ ﰲ ﺍﳉﻨﺔ ‪ " . .‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (١٨٨ / ١) ، (١٩٧‬ﻭﻓﻴﻪ ‪ " :‬ﻓﻴﻘﻮﻝ ﺍﳋﺎﺯﻥ ‪ :‬ﻣﻦ ﺃﻧﺖ ؟ ﻓﺄﻗﻮﻝ ‪:‬‬
‫ﳏﻤﺪ ‪ ،‬ﻓﻴﻘﻮﻝ ‪ :‬ﺑﻚ ﺃﻣﺮﺕ ﻻ ﺃﻓﺘﺢ ﻷﺣﺪ ﻗﺒﻠﻚ " ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻋﻠﻤﻨﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻫﺬﺍ ‪.‬‬

‫‪٤٣١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫ﻣﻦ ﺍﻟﺴﻨﺔ‪ :‬ﻣﺎ ﺭﻭﻯ ﻛﺮﻳﺐ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺑﻊ‬
‫ﻗﺎﻝ‪ } :‬ﺃﺭﺳﻠﲏ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ r‬ﺇﱃ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪،‬‬
‫ﺃﺳﺄﳍﺎ‪ :‬ﺃﻱ ﺍﻷﻳﺎﻡ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﺃﻛﺜﺮﻫﺎ ﺻﻴﺎﻣﺎ ؟ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﻳﺼﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻳﻮﻡ‬
‫ﺍﻷﺣﺪ ﺃﻛﺜﺮ ﻣﺎ ﻳﺼﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻳﻘﻮﻝ‪ " :‬ﺇ‪‬ﻤﺎ ﻳﻮﻣﺎ ﻋﻴﺪ ﻟﻠﻤﺸﺮﻛﲔ‪ ،‬ﻓﺄﻧﺎ ﺃﺣﺐ ﺃﻥ‬
‫ﺃﺧﺎﻟﻔﻬﻢ { )‪. (3‬‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ )‪ (4‬ﻭﻫﻮ ﳏﻔﻮﻅ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪،‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ )‪ (5‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻛﺮﻳﺐ‪ .‬ﻭﺻﺤﺤﻪ ﺑﻌﺾ ﺍﳊﻔﺎﻅ‪.‬‬
‫ﻭﻫﺬﺍ ﻧﺺ ﰲ ﺷﺮﻉ ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﻋﻴﺪﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﺳﻨﺬﻛﺮ‬
‫ﺣﺪﻳﺚ ‪‬ﻴﻪ ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺗﻌﻠﻴﻞ ﺫﻟﻚ ﺃﻳﻀﺎ ﲟﺨﺎﻟﻔﺘﻬﻢ‪ ،‬ﻭﻧﺬﻛﺮ ﺣﻜﻢ ﺻﻮﻣﻪ‬
‫)‪(6‬‬
‫ﺍﺧﺘﻠﻔﻮﺍ‪ :‬ﻫﻞ‬ ‫ﻣﻔﺮﺩﺍ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃ‪‬ﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺷﺮﻉ ﳐﺎﻟﻔﺘﻬﻢ ﰲ ﻋﻴﺪﻫﻢ ﻭﺇﳕﺎ‬
‫ﳐﺎﻟﻔﺘﻬﻢ ﻳﻮﻡ ﻋﻴﺪﻫﻢ )‪ (7‬ﺑﺎﻟﺼﻮﻡ ﳌﺨﺎﻟﻔﺔ ﻓﻌﻠﻬﻢ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺑﺎﻹﳘﺎﻝ ﺣﱴ ﻻ ﻳﻘﺼﺪ ﺑﺼﻮﻡ ﻭﻻ‬
‫ﺑﻔﻄﺮ‪ ،‬ﺃﻭ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻌﻴﺪ ﺍﻟﻌﺮﰊ ﻭﺍﻟﻌﻴﺪ ﺍﻟﻌﺠﻤﻲ ؟ ﻋﻠﻰ ﻣﺎ ﺳﻨﺬﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﺑﺎﻹﲨﺎﻉ ﻭﺍﻵﺛﺎﺭ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺩﺱ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻛﻤﺎ ﺃﺳﻠﻔﺖ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻛﺮﻳﺐ ﺑﻦ ﺃﰊ ﻣﺴﻠﻢ ‪ ،‬ﺍﳍﺎﴰﻲ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪ ٩٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٣٤ / ٢‬ﺕ ‪. (٤٣‬‬
‫)‪ (3‬ﺃﲪﺪ )‪. (٣٢٤/٦‬‬
‫)‪ (4‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٣٢٤ ، ٣٢٣ / ٦‬ﻭﱂ ﺃﺟﺪﻩ ﰲ ﺍﻟﺴﻨﺔ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ‪ ،‬ﻓﻠﻌﻠﻪ ﰲ ﻛﺘﺎﺏ ﺁﺧﺮ ﻟﻪ ‪ .‬ﻭﺃﺧﺮﺟﻪ‬
‫ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (١٠٩ / ١‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺍﳍﺎﴰﻲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻣﻦ ﺃﺣﻔﺎﺩ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺒﻤﺪﱐ ‪،‬‬
‫ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﺗﻮﰲ ﰲ ﺧﻼﻓﺔ ﺍﳌﻨﺼﻮﺭ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻣﻘﺒﻮﻝ " ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٤٨ / ١‬ﺕ ‪ (٦١٠‬ﻡ ‪.‬‬
‫)‪ (6‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٤٣٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺃﻣﺎ ﺍﻹﲨﺎﻉ ﻭﺍﻵﺛﺎﺭ ﻓﻤﻦ ﻭﺟﻮﻩ ‪:‬‬

‫ﺃﺣﺪﻫﺎ ‪ :‬ﻣﺎ ﻗﺪﻣﺖ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍ‪‬ﻮﺱ ﻣﺎ ﺯﺍﻟﻮﺍ ﰲ ﺃﻣﺼﺎﺭ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺎﳉﺰﻳﺔ‪ ،‬ﻳﻔﻌﻠﻮﻥ ﺃﻋﻴﺎﺩﻫﻢ ﺍﻟﱵ ﳍﻢ‪ ،‬ﻭﺍﳌﻘﺘﻀﻲ ﻟﺒﻌﺾ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻗﺎﺋﻢ ﰲ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻨﻔﻮﺱ‪ ،‬ﰒ ﱂ ﻳﻜﻦ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺴﺎﺑﻘﲔ )‪ (1‬ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻦ ﻳﺸﺮﻛﻬﻢ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻓﻠﻮﻻ ﻗﻴﺎﻡ ﺍﳌﺎﻧﻊ ﰲ ﻧﻔﻮﺱ ﺍﻷﻣﺔ‪ ،‬ﻛﺮﺍﻫﺔ ﻭ‪‬ﻴﺎ ﻋﻦ )‪ (2‬ﺫﻟﻚ‪ ،‬ﻭﺇﻻ ﻟﻮﻗﻊ ﺫﻟﻚ ﻛﺜﲑﺍ؛ ﺇﺫ ﺍﻟﻔﻌﻞ‬
‫ﻣﻊ ﻭﺟﻮﺩ ﻣﻘﺘﻀﻴﻪ‪ ،‬ﻭﻋﺪﻡ ﻣﻨﺎﻓﻴﻪ‪ :‬ﻭﺍﻗﻊ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﺍﳌﻘﺘﻀﻰ ﻭﺍﻗﻊ؛ ﻓﻌﻠﻢ ﻭﺟﻮﺩ ﺍﳌﺎﻧﻊ‪ ،‬ﻭﺍﳌﺎﻧﻊ‬
‫ﻫﻨﺎ ﻫﻮ‪ :‬ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﺍﻟﺪﻳﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﻗﺪ ﺗﻘﺪﻡ ﰲ ﺷﺮﻭﻁ ﻋﻤﺮ ‪ t‬ﺍﻟﱵ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﺑﻌﺪﻫﻢ‪ :‬ﺃﻥ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﻳﻈﻬﺮﻭﻥ ﺃﻋﻴﺎﺩﻫﻢ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﲰﻮﺍ‪:‬‬
‫)‪(3‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﻣﻨﻌﻬﻢ ﻣﻦ ﺇﻇﻬﺎﺭﻫﺎ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﺍﻟﺸﻌﺎﻧﲔ ﻭﺍﻟﺒﺎﻋﻮﺙ‬
‫ﻳﺴﻮﻍ ﻟﻠﻤﺴﻠﻤﲔ )‪ (4‬ﻓﻌﻠﻬﺎ ؟ ﺃﻭ ﻟﻴﺲ ﻓﻌﻞ ﺍﳌﺴﻠﻢ ﳍﺎ ﺃﺷﺪ ﻣﻦ ﻓﻌﻞ ﺍﻟﻜﺎﻓﺮ ﳍﺎ‪ ،‬ﻣﻈﻬﺮﺍ ﳍﺎ ؟‬
‫ﻭﺫﻟﻚ‪ :‬ﺃﻧﺎ ﺇﳕﺎ )‪ (5‬ﻣﻨﻌﻨﺎﻫﻢ ﻣﻦ ﺇﻇﻬﺎﺭﻫﺎ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ :‬ﺇﻣﺎ ﻷ‪‬ﺎ ﻣﻌﺼﻴﺔ‪ ،‬ﺃﻭ ﺷﻌﺎﺭ‬
‫ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ‪ :‬ﻓﺎﳌﺴﻠﻢ ﳑﻨﻮﻉ ﻣﻦ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﻣﻦ ﺷﻌﺎﺭ )‪ (6‬ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ‬
‫ﰲ ﻓﻌﻞ ﺍﳌﺴﻠﻢ ﳍﺎ ﻣﻦ ﺍﻟﺸﺮ ﺇﻻ ﲡﺮﺋﺔ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ ﺇﻇﻬﺎﺭﻫﺎ ﻟﻘﻮﺓ ﻗﻠﺒﻪ ﺑﺎﳌﺴﻠﻢ )‪ (7‬ﺇﺫﺍ ﻓﻌﻠﻬﺎ‪،‬‬
‫ﻓﻜﻴﻒ ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮ ﻣﺎ ﺳﻨﻨﺒﻪ )‪ (8‬ﻋﻠﻰ ﺑﻌﻀﻪ ؟‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺴﻠﻒ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺸﻌﺎﻧﲔ )‪ ( ٤٧٩ / ١‬ﰲ ﺍﳍﺎﻣﺶ ‪ ،‬ﻭ )‪ (٥٣٧ / ١‬ﰲ ﺍﳌﱳ ‪ ،‬ﻭﺗﻌﺮﻳﻒ ﺍﻟﺒﺎﻋﻮﺙ )‪ (٣٦٤ / ١‬ﰲ‬
‫ﺍﳌﱳ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻳﺴﻮﻍ ﺍﳌﺴﻠﻤﻮﻥ ‪ ،‬ﻭﻫﻮ ﺗﺼﺤﻴﻒ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺇﺫﺍ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ( ‪ :‬ﺷﻌﺎﺋﺮ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﻓﻜﻴﻒ ﺑﺎﳌﺴﻠﻢ ﺇﺫﺍ ﻓﻌﻠﻬﺎ ؟ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﺳﻨﺒﻴﻨﻪ ﻋﻠﻰ ﺑﻌﻀﻪ ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬

‫‪٤٣٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ‪ -‬ﻫﻜﺬﺍ ﺭﺃﻳﺘﻪ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻤﺮ‪ " :‬ﺇﻳﺎﻛﻢ ﻭﺭﻃﺎﻧﺔ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻭﺃﻥ ﺗﺪﺧﻠﻮﺍ ﻋﻠﻰ‬ ‫ﺩﻳﻨﺎﺭ‬ ‫ﻭﻟﻌﻠﻪ ﺍﺑﻦ‬
‫ﺍﳌﺸﺮﻛﲔ ﻳﻮﻡ ﻋﻴﺪﻫﻢ ﰲ ﻛﻨﺎﺋﺴﻬﻢ " )‪. (4‬‬
‫)‪(6‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﰲ ﺑﺎﺏ ﻛﺮﺍﻫﺔ )‪ (5‬ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﰲ ﻛﻨﺎﺋﺴﻬﻢ‬
‫ﻭﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﻳﻮﻡ ﻧﲑﻭﺯﻫﻢ ﻭﻣﻬﺮﺟﺎ‪‬ﻢ‪ :‬ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻋﻦ ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ )‪ (7‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ‬
‫ﺩﻳﻨﺎﺭ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻤﺮ‪ " :‬ﻻ ﺗﻌﻠﹼﻤﻮﺍ ﺭﻃﺎﻧﺔ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻭﻻ ﺗﺪﺧﻠﻮﺍ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﰲ ﻛﻨﺎﺋﺴﻬﻢ‬
‫ﻳﻮﻡ ﻋﻴﺪﻫﻢ؛ ﻓﺈﻥ ﺍﻟﺴﺨﻄﺔ ﺗﱰﻝ ﻋﻠﻴﻬﻢ " )‪. (8‬‬
‫)‪(9‬‬
‫ﻋﻦ‬ ‫ﺍﻟﺜﻮﺭﻱ‪،‬‬ ‫ﻋﻦ‬ ‫ﻭﺑﺎﻹﺳﻨﺎﺩ‬
‫ﻋﻮﻑ )‪ ........................................ (10‬ﻋﻦ ﺍﻟﻮﻟﻴﺪ )‪ - (11‬ﺃﻭ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ‪،-‬‬

‫)‪ (1‬ﰲ )ﺝ( ‪ :‬ﺭﺃﻳﺖ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﻟﻌﻠﻪ ﺩﻳﻨﺎﺭ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﻄﺎﺀ ﺑﻦ ﺩﻳﻨﺎﺭ ‪ ،‬ﺍﳍﺬﱄ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺃﺑﻮ ﺍﻟﺰﻳﺎﺕ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺃﺑﻮ ﺍﻟﺮﻳﺎﻥ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ " ‪ ،‬ﺇﻻ ﺃﻥ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻣﻦ ﺻﺤﻴﻔﺘﻪ " ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٢٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١ / ٢‬ﺕ‬
‫‪. (١٨٨‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪ ، ( ٨٨٦ / ٣‬ﺭﻗﻢ )‪ . (٩٠٣٤‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪ ، (٢٣٤ / ٩‬ﺑﺎﺏ‬
‫ﻛﺮﺍﻫﻴﺔ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ‪ ،‬ﻭﻓﻴﻪ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺍﻟﺴﻴﺎﻕ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻛﺮﺍﻫﻴﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﻛﻨﺎﺋﺴﻬﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ( ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻜﻼﻋﻲ ﺍﳊﻤﺼﻲ ‪ ،‬ﺃﺑﻮ ﺧﺎﻟﺪ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪) :‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﺇﻻ ﺃﻧﻪ‬
‫ﻳﺮﻯ ﺍﻟﻘﺪﺭ( ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ﺳﻮﻯ ﻣﺴﻠﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٥٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (١٢٠ / ١‬‬
‫)ﺕ ‪. (٥٣‬‬
‫)‪ (8‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪ ، (٢٣٤ / ٩‬ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪ ، (٤١١ / ١‬ﺭﻗﻢ )‪. (١٦٠٩‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻭﺍﻹﺳﻨﺎﺩ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻋﻮﻑ ﺑﻦ ﺃﰊ ﲨﻴﻠﺔ ﺍﻷﻋﺮﺍﰊ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪﺓ ﻣﻮﱃ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﳎﻬﻮﻝ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻗﺪ‬
‫ﺍﺧﺘﻠﻒ ﰲ ﺍﲰﻪ ﺍﺧﺘﻼﻓﹰﺎ ﻛﺒﲑ‪‬ﺍ ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﺷﻚ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﲰﻪ ﻫﻨﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٠٠‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٤١ / ١١‬ﺕ‪ ، (٢٣٥‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (١١ / ٩‬ﺕ ‪. (٤٩‬‬

‫‪٤٣٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ )‪ (1‬ﻗﺎﻝ‪ " :‬ﻣﻦ ﺑﲎ ﺑﺒﻼﺩ ﺍﻷﻋﺎﺟﻢ ﻓﺼﻨﻊ ﻧﲑﻭﺯﻫﻢ ﻭﻣﻬﺮﺟﺎ‪‬ﻢ‪ ،‬ﻭﺗﺸﺒﻪ‬
‫‪‬ﻢ ﺣﱴ ﳝﻮﺕ ﻭﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﺣ‪‬ﺸﺮ ﻣﻌﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ " )‪. (2‬‬
‫)‪(4‬‬
‫ﻭﺭﻭﻯ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﱄ ﺍﺑﻦ ﺃﰊ ﻣﺮﱘ )‪ (3‬ﺃﻧﺒﺄﻧﺎ‬
‫)‪(8‬‬
‫ﻭﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ )‪ ........ (7‬ﲰﻊ‬ ‫)‪(6‬‬
‫ﲰﻊ ﺳﻠﻤﺎﻥ ﺑﻦ ﺃﰊ ﺯﻳﻨﺐ‬ ‫)‪(5‬‬
‫ﻧﺎﻓﻊ ﺑﻦ ﻳﺰﻳﺪ‬
‫)‪(9‬‬
‫ﲰﻊ ﺃﺑﺎﻥ‪ ،‬ﲰﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﻗﺎﻝ‪ " :‬ﺍﺟﺘﻨﺒﻮﺍ ﺃﻋﺪﺍﺀ ﺍﷲ ﰲ‬ ‫ﺳﻌﻴﺪ ﺑﻦ ﺳﻠﻤﺔ‬
‫ﻋﻴﺪﻫﻢ " )‪. (10‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﺑﻦ ﻋﻤﺮﻭ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪. (٢٣٤ / ٩‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ )‪ ، (٢٣٤ / ٩‬ﺑﺈﺳﻨﺎﺩﻩ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﻃﺮﻳﻖ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ‪ ،‬ﻭﺳﻴﺸﲑ ﺇﻟﻴﻬﺎ‬
‫ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﻣﺮﱘ ‪ ،‬ﺍﳉﻤﺤﻲ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻭﺛﻘﻪ ﺍﻷﺋﻤﺔ‬
‫‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪١٤٤‬ﻫـ( ‪ ،‬ﻭﺗﻮﰱ ﺳﻨﺔ )‪٢٢٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، ١٧ / ٤‬‬
‫‪) ، (١٨‬ﺕ‪. (٢٣‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﺣﺪﺛﻨﺎ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻧﺎﻓﻊ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻜﻼﻋﻲ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻳﺰﻳﺪ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﻣﻮﱃ ﺷﺮﺣﺒﻴﻞ ﺑﻦ ﺣﺴﻨﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ‬
‫‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪) :‬ﺛﻘﺔ ‪ ،‬ﻋﺎﺑﺪ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺑﻌﺔ ( ﺗﻮﰲ ﺳﻨﺔ )‪١٦٨‬ﻫـ( ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)‪) ، (٢٩٦ / ٢‬ﺕ ‪. (٢٨‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﰊ ﺯﻳﻨﺐ ﺍﻟﺸﺎﻣﻲ ‪ ،‬ﻛﺬﺍ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﳍﺎﻣﺶ ‪ :‬ﺍﻟﺴﺒﺎﻱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (١١٨ / ٤‬ﺕ ‪ . (٥١٢‬ﻭﻫﻮ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ )ﺳﻠﻤﺎﻥ( ‪ ،‬ﻭﻟﻌﻠﻪ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﻣﻮﱃ ﻗﻴﺲ ‪ ،‬ﺍﳌﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻭﺛﻘﻪ ﺍﻷﺋﻤﺔ ‪،‬‬
‫ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٩٠‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪١٤٧‬ﻫـ( ﻭﻛﺎﻥ ﻋﺎﱂ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ ﻭﳏﺪﺛﻬﺎ ﻭﻣﻔﺘﻴﻬﺎ ﰲ‬
‫ﺯﻣﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ١٤ / ٨‬ـ ‪) ، (١٦‬ﺕ ‪. (٢٢‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻛﺬﺍ ﺳﻌﻴﺪ ﺑﻦ ﺳﻠﻤﺔ ‪ ،‬ﻭﰲ )ﺃ( ‪ :‬ﲰﻊ ﺳﻌﻴﺪ ﺃﺑﺎﻩ ﺑﻦ ﺳﻠﻤﺔ ﲰﻊ ﺃﺑﺎﻩ ‪ ،‬ﲰﻊ ﻋﻤﺮ ‪ . .‬ﺇﱁ ‪ ،‬ﻭﻟﻌﻠﻪ ﺧﻠﻂ‬
‫ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺳﻠﻤﺔ ﺑﻦ ﺃﰊ ﺍﳊﺴﺎﻡ ‪ ،‬ﻣﻮﱃ ﺁﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ‪ ،‬ﺍﻟﺴﺪﻭﺳﻲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪) :‬ﺻﺪﻭﻕ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﳜﻄﺊ ﻣﻦ ﺣﻔﻈﻪ ( ‪ ،‬ﻳﻌﺪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ‬
‫‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٩٧ / ١‬ﺕ ‪، (١٨٤‬‬
‫ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٢ ، ٤١ / ٤‬ﺕ ‪. (٦٦‬‬
‫)‪ (10‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪ ، (٢٣٤ / ٩‬ﻭﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪ ، (٤٠٥ / ١‬ﺭﻗﻢ )‪. (١٧٣٢‬‬

‫‪٤٣٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺭﻭﻯ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺃﰊ ﺃﺳﺎﻣﺔ )‪ (1‬ﺣﺪﺛﻨﺎ ﻋﻮﻑ‪ ،‬ﻋﻦ ﺃﰊ ﺍﳌﻐﲑﺓ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮﻭ ﻗﺎﻝ‪ " :‬ﻣﻦ ﺑﲎ ﺑﺒﻼﺩ ﺍﻷﻋﺎﺟﻢ )‪ (2‬ﻓﺼﻨﻊ ﻧﲑﻭﺯﻫﻢ ﻭﻣﻬﺮﺟﺎ‪‬ﻢ‪ ،‬ﻭﺗﺸﺒﻪ ‪‬ﻢ ﺣﱴ ﳝﻮﺕ‬
‫)‪(3‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﺭﻭﺍﻩ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ‬ ‫ﻭﻫﻮ ﻛﺬﻟﻚ؛ ﺣ‪‬ﺸﺮ ﻣﻌﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ "‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺃﰊ ﺍﳌﻐﲑﺓ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻋﻦ ﻋﻮﻑ‪ ،‬ﻋﻦ‬ ‫ﻭﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬ ‫ﻭﻏﻨﺪﺭ‬ ‫ﻋﺪﻱ‬
‫ﻋﻤﺮﻭ ﻣﻦ ﻗﻮﻟﻪ )‪. (8‬‬
‫)‪(11‬‬ ‫)‪(10‬‬ ‫)‪(9‬‬
‫ﳏﻤﺪ ﺑﻦ‬ ‫ﻋﻦ‬ ‫ﻋﻦ ﻫﺸﺎﻡ‬ ‫ﻭﺑﺎﻹﺳﻨﺎﺩ ﺇﱃ ﺃﰊ ﺃﺳﺎﻣﺔ‪ ،‬ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ‪،‬‬
‫)‪(12‬‬
‫ﺍﻟﻨﲑﻭﺯ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻫﺬﻩ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪،‬‬ ‫ﺳﲑﻳﻦ ﻗﺎﻝ‪ " :‬ﺃﹸﺗِﻲ ﻋﻠﻲ ‪ t‬ﺪﻳﺔ‬

‫)‪ (1‬ﺯﺍﺩ ﰲ )ﺃ( ﻫﻨﺎ ‪ :‬ﺍﺟﺘﻨﺒﻮﺍ ﺃﻋﺪﺍﺀ ﺍﷲ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ‪ ،‬ﻭﺭﻭﻱ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺃﰊ ﺃﺳﺎﻣﺔ ‪ . .‬ﺇﱁ ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻛﺮﺭ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ‪ ،‬ﻭﺃﻇﻨﻪ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪ ،‬ﻭﺃﺑﻮ ﺃﺳﺎﻣﺔ ﻫﻮ ‪ :‬ﲪﺎﺩ ﺑﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻋﺎﱂ‬
‫ﳏﺪﺙ ﺿﺎﺑﻂ ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٠١‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٨٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪١‬‬
‫‪) ، (١٩٥ /‬ﺕ‪ ، (٥٢٩‬ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣ ، ٢ / ٣‬ﺕ‪. (١‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻌﺠﻢ ‪.‬‬
‫)‪ (3‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪. (٢٣٤ / ٩‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﻋﺪﻱ ‪ ،‬ﻭﻗﺪ ﻳﻨﺴﺐ ﺇﱃ ﺟﺪﻩ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ‪ ،‬ﺍﻟﺒﺼﺮﻱ " ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﺘﺎﺳﻌﺔ " ‪ ،‬ﻣﺎﺕ‬
‫ﺳﻨﺔ )‪١٩٤‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٤١ / ٢‬ﺕ ‪. (١١‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺍﳌﺪﱐ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺇﻻ ﺃﻥ ﻓﻴﻪ‬
‫ﻏﻔﻠﺔ " ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٩٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (١٥١ / ٢‬‬
‫)ﺕ‪. (١٠٨‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺑﻦ ﺍﻟﺼﻠﺖ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺹ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﻟﺒﺼﺮﻱ‬
‫‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﺗﻐﲑ ﻗﺒﻞ ﻣﻮﺗﻪ ﺑﺜﻼﺙ ﺳﻨﲔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٩٤‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ‬
‫)‪١٠٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٥٠ ، ٤٤٩ / ٦‬ﺕ ‪. (٩٣٤‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﻋﻮﻑ ﺑﻦ ﺃﰊ ﺍﳌﻐﲑﺓ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪ ،‬ﺣﻴﺚ ﺟﻌﻞ " ﻋﻦ " ‪ " :‬ﺍﺑﻦ " ‪.‬‬
‫)‪ (8‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪. (٢٣٤ / ٩‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺩﺭﻫﻢ ﺍﻷﺯﺩﻱ ﺍﳉﻬﻀﻤﻲ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻫﺸﺎﻡ ﺑﻦ ﺣﺴﺎﻥ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﺸﺎﻡ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ‪ .‬ﻓﻬﻮ ﲢﺮﻳﻒ ﻟـ ‪) :‬ﻋﻦ ( ‪ ،‬ﺣﱴ ﺻﺎﺭﺕ ‪) :‬ﺍﺑﻦ ( ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲟﺜﻞ ﺍﻟﻨﲑﻭﺯ ‪.‬‬

‫‪٤٣٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺃﺳﺎﻣﺔ‪ :‬ﻛﺮﻩ ‪ t‬ﺃﻥ ﻳﻘﻮﻝ‪:‬‬ ‫ﻫﺬﺍ ﻳﻮﻡ ﺍﻟﻨﲑﻭﺯ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺻﻨﻌﻮﺍ ﻛﻞ ﻳﻮﻡ ﻧﲑﻭﺯﺍ‬
‫ﻧﲑﻭﺯﺍ " )‪. (2‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﻭﰲ ﻫﺬﺍ‪ :‬ﺍﻟﻜﺮﺍﻫﺔ ﻟﺘﺨﺼﻴﺺ ﻳﻮﻡ ﺑﺬﻟﻚ ﱂ ﳚﻌﻠﻪ ﺍﻟﺸﺮﻉ ﳐﺼﻮﺻﺎ ﺑﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻋﻤﺮ ‪‬ﻰ ﻋﻦ ﺗﻌﻠﻢ )‪ (3‬ﻟﺴﺎ‪‬ﻢ‪ ،‬ﻭﻋﻦ ﳎﺮﺩ ﺩﺧﻮﻝ ﺍﻟﻜﻨﻴﺴﺔ )‪ (4‬ﻋﻠﻴﻬﻢ ﻳﻮﻡ ﻋﻴﺪﻫﻢ‪،‬‬
‫ﻓﻜﻴﻒ ﺑﻔﻌﻞ ﺑﻌﺾ ﺃﻓﻌﺎﳍﻢ ؟ ﺃﻭ ﺑﻔﻌﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺩﻳﻨﻬﻢ ؟‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺑﻌﺾ‬ ‫ﻟﻴﺲ ﻋﻤﻞ‬ ‫ﺃﻟﻴﺴﺖ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺍﻟﻌﻤﻞ ﺃﻋﻈﻢ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﺍﻟﻠﻐﺔ ؟ ﺃﻭ‬
‫ﺃﻋﻤﺎﻝ ﻋﻴﺪﻫﻢ )‪ (7‬ﺃﻋﻈﻢ ﻣﻦ ﳎﺮﺩ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﻢ ﰲ ﻋﻴﺪﻫﻢ ؟‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺨﻂ ﻳﱰﻝ ﻋﻠﻴﻬﻢ ﻳﻮﻡ ﻋﻴﺪﻫﻢ ﺑﺴﺒﺐ ﻋﻤﻠﻬﻢ؛ ﻓﻤﻦ ﻳﺸﺮﻛﻬﻢ ﰲ ﺍﻟﻌﻤﻞ ﺃﻭ‬
‫ﺑﻌﻀﻪ‪ :‬ﺃﻟﻴﺲ ﻗﺪ ﻳﻌﺮﺽ ﻟﻌﻘﻮﺑﺔ ﺫﻟﻚ ؟‬
‫ﰒ ﻗﻮﻟﻪ‪ " :‬ﻭﺍﺟﺘﻨﺒﻮﺍ ﺃﻋﺪﺍﺀ ﺍﷲ ﰲ ﻋﻴﺪﻫﻢ " ﺃﻟﻴﺲ ‪‬ﻴﺎ ﻋﻦ ﻟﻘﺎﺋﻬﻢ ﻭﺍﻻﺟﺘﻤﺎﻉ ‪‬ﻢ ﻓﻴﻪ ؟‬
‫ﻓﻜﻴﻒ ﲟﻦ ﻋﻤﻞ ﻋﻴﺪﻫﻢ ؟‬
‫ﻭﺃﻣﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ )‪ (8‬ﻓﺼﺮﺡ ﺃﻧﻪ‪ " :‬ﻣﻦ ﺑﲎ ﺑﺒﻼﺩﻫﻢ‪ ،‬ﻭﺻﻨﻊ ﻧﲑﻭﺯﻫﻢ ﻭﻣﻬﺮﺟﺎ‪‬ﻢ‬
‫)‪(9‬‬
‫ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﺟﻌﻠﻪ ﻛﺎﻓﺮﺍ ﲟﺸﺎﺭﻛﺘﻬﻢ ﰲ‬ ‫ﻭﺗﺸﺒﻪ ‪‬ﻢ ﺣﱴ ﳝﻮﺕ؛ ﺣﺸﺮ ﻣﻌﻬﻢ "‬
‫ﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﺃﻭ ﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺍﳌﻮﺟﺒﺔ ﻟﻠﻨﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﻇﺎﻫﺮ ﻟﻔﻈﻪ‪،‬‬
‫ﻓﺘﻜﻮﻥ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺑﻌﺾ ﺫﻟﻚ ﻣﻌﺼﻴﺔ؛ ﻷﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻣﺆﺛﺮﺍ ﰲ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﻘﻮﺑﺔ ﱂ ﳚﺰ‬

‫)‪ (1‬ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪ :‬ﻓﲑﻭﺯ ﺑﺎﻟﻔﺎﺀ )‪ ، (٢٣٥ / ٩‬ﻭﻳﻈﻬﺮ ﱄ ﺃﻧﻪ ﺃﺻﺢ ‪ ،‬ﻷﻧﻪ ﻛﺮﻩ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﻧﲑﻭﺯ‪‬ﺍ ‪ -‬ﺣﺴﺐ‬
‫ﺗﻌﻠﻴﻞ ﺃﰊ ﺃﺳﺎﻣﺔ ‪ -‬ﻓﻘﺎﻝ ‪ :‬ﻓﲑﻭﺯ‪‬ﺍ ‪.‬‬
‫)‪ (2‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪. (٢٣٥ / ٩‬‬
‫)‪ (3‬ﺗﻌﻠﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺴﻜﻴﻨﺔ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﺃﻟﻴﺲ ‪.‬‬
‫)‪ " (6‬ﻋﻤﻞ " ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ﺯﺍﺩ ‪ :‬ﺑﺴﺒﺐ ﻋﻤﻠﻬﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﺑﻦ ﻋﻤﺮﻭ ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﰲ ﺍﳌﱳ ‪ ،‬ﻭﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (9‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪ (٢٣٤ / ٩‬ﻭﻗﺪ ﻣﺮ ‪.‬‬

‫‪٤٣٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻣﻦ ﺍﳌﻘﺘﻀﻰ‪ ،‬ﺇﺫ ﺍﳌﺒﺎﺡ ﻻ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺬﻡ ﻋﻠﻰ ﺑﻌﺾ ﺫﻟﻚ‬ ‫ﺟﻌﻠﻪ ﺟﺰﺀﺍ‬
‫ﻣﺸﺮﻭﻃﺎ ﺑﺒﻌﺾ؛ ﻷﻥ ﺃﺑﻌﺎﺽ )‪ (2‬ﻣﺎ ﺫﻛﺮﻩ ﻳﻘﺘﻀﻲ ﺍﻟﺬﻡ ﻣﻔﺮﺩﺍ‪.‬‬
‫)‪(4‬‬
‫ﻭﺇﳕﺎ ﺫﻛﺮ )‪ - (3‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﻣﻦ ﺑﲎ ﺑﺒﻼﺩﻫﻢ؛ ﻷ‪‬ﻢ ﻋﻠﻰ ﻋﻬﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﳑﻨﻮﻋﲔ ﻣﻦ ﺇﻇﻬﺎﺭ ﺃﻋﻴﺎﺩﻫﻢ ﺑﺪﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺃﺣﺪ ﻣﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﻳﺘﺸﺒﻪ ‪‬ﻢ ﰲ ﻋﻴﺪﻫﻢ )‪ (5‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ﺑﻜﻮﻧﻪ ﰲ ﺃﺭﺿﻬﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻠﻲ ‪ t‬ﻓﻜﺮﻩ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺍﺳﻢ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﺍﻟﺬﻱ ﻳﻨﻔﺮﺩﻭﻥ ﺑﻪ‪ ،‬ﻓﻜﻴﻒ ﲟﻮﺍﻓﻘﺘﻬﻢ‬
‫ﰲ ﺍﻟﻌﻤﻞ ؟‬
‫ﻭﻗﺪ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﻣﻌﲎ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﻤﺮ ﻭﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺫﻛﺮ‬
‫ﺃﺻﺤﺎﺑﻪ ﻣﺴﺄﻟﻪ ﺍﻟﻌﻴﺪ‪.‬‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻳﻌﻠﻰ‪ :‬ﻣﺴﺄﻟﺔ ﰲ ﺍﳌﻨﻊ ﻣﻦ ﺣﻀﻮﺭ ﺃﻋﻴﺎﺩﻫﻢ‪.‬‬
‫)‪(6‬‬
‫‪ -‬ﰲ ﻛﺘﺎﺑﻪ‪ :‬ﻋﻤﺪﺓ‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ ‪ -‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫)‪(7‬‬
‫ﻭﺍﻟﻴﻬﻮﺩ‪ ،‬ﻧﺺ ﻋﻠﻴﻪ‬ ‫ﺍﳊﺎﺿﺮ ﻭﻛﻔﺎﻳﺔ ﺍﳌﺴﺎﻓﺮ‪ " :‬ﻓﺼﻞ‪ :‬ﻻ ﳚﻮﺯ ﺷﻬﻮﺩ ﺃﻋﻴﺎﺩ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻣﻬﻨﺎ )‪ (9) (8‬ﻭﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪، (1) { u‘r–“9$# šcr߉ygô±o„ Ÿw šúïÏ%©!$#ur } :‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺟﺰﺍﺀ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻌﺎﺭﺽ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ‪ :‬ﺫﻛﺮﻭﺍ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺍﺑﻦ ﻋﻤﺮ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺃﻋﻴﺎﺩﻫﻢ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﺒﻐﺪﻱ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ )ﺹ ‪ (٣٨٣‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻻ ﺍﻟﻴﻬﻮﺩ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻣﻨﻬﺎ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﻬﻨﺎ ‪ .‬ﺍﺳﻢ ﺷﺨﺺ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻣﻬﻨﺎ ﺑﻦ ﳛﲕ ﺍﻟﺸﺎﻣﻲ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻭﻧﻘﻞ ﻋﻨﻪ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﻣﻦ‬
‫ﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﺴﺎﺋﻞ ‪ ،‬ﻭﺻﺤﺒﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﻋﺎﻣ‪‬ﺎ ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻣﺎﻡ ﳚﻠﻪ ‪ ،‬ﻭﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﺃﻥ‬
‫ﺍﻟﺪﺍﺭﻗﻄﲏ ﻗﺎﻝ ﻋﻨﻪ ‪ " :‬ﺛﻘﺔ ﻧﺒﻴﻞ " ﻭﺃﻥ ﺍﺑﻦ ﺣﺒﺎﻥ ﺫﻛﺮﻩ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﺃﻥ ﺍﻷﺯﺩﻱ ﻗﺎﻝ ‪ " :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ " ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٣٤٥ / ١‬ﺕ ‪ ، (٤٩٥‬ﻭﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (١٠٨ / ٦‬ﺕ ‪. (٣٧٩‬‬

‫‪٤٣٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ ، (1) { u‘r–“9$#‬ﻗﺎﻝ‪ :‬ﺍﻟﺸﻌﺎﻧﲔ ﻭﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﻳﺒﻴﻌﻮﻥ ﰲ ﺍﻷﺳﻮﺍﻕ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻓﻼ ﺑﺄﺱ‬

‫ﲝﻀﻮﺭﻩ‪ ،‬ﻧﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻣﻬﻨﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﳕﺎ ﳝﻨﻌﻮﻥ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺑﻴﻌﻬﻢ‬
‫ﻭﻛﻨﺎﺋﺴﻬﻢ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﻳﺒﺎﻉ ﰲ ﺍﻷﺳﻮﺍﻕ ﻣﻦ ﺍﳌﺄﻛﻞ ﻓﻼ‪ ،‬ﻭﺇﻥ ﻗﺼﺪ ﺇﱃ ﺗﻮﻓﲑ ﺫﻟﻚ ﻭﲢﺴﻴﻨﻪ‬
‫ﻷﺟﻠﻬﻢ "‪.‬‬
‫)‪(2‬‬
‫ﺧﺮﻭﺝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻋﻴﺎﺩ‬ ‫ﻭﻗﺎﻝ ﺍﳋﻼﻝ ﰲ ﺟﺎﻣﻌﻪ‪ " :‬ﺑﺎﺏ ﰲ ﻛﺮﺍﻫﻴﺔ‬
‫ﺍﳌﺸﺮﻛﲔ " ﻭﺫﻛﺮ ﻋﻦ ﻣﻬﻨﺎ ﻗﺎﻝ‪ " :‬ﺳﺄﻟﺖ ﺃﲪﺪ ﻋﻦ ﺷﻬﻮﺩ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻨﺪﻧﺎ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻭﺃﺷﺒﺎﻫﻪ‪ ،‬ﻳﺸﻬﺪﻩ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻳﺸﻬﺪﻭﻥ‬ ‫ﻭﺩﻳﺮ ﺃﻳﻮﺏ‬ ‫ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻣﺜﻞ‪ :‬ﻃﻮﺭ ﻳﺎﻧﻮﺭ‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﺇﻻ‬ ‫ﻭﺍﻟﱪ‪ ،‬ﻭﺍﻟﺸﻌﲑ‪،‬‬ ‫ﺍﻟﻐﻨﻢ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭﺍﻟﺪﻗﻴﻖ‬ ‫ﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﳚﻠﺒﻮﻥ‬
‫ﺃﻧﻪ ﺇﳕﺎ ﻳﻜﻮﻥ )‪ (8‬ﰲ ﺍﻷﺳﻮﺍﻕ ﻳﺸﺘﺮﻭﻥ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻮﻥ ﻋﻠﻴﻬﻢ ﺑﻴﻌﻬﻢ ؟‬
‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﱂ ﻳﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺑﻴﻌﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﺸﻬﺪﻭﻥ ﺍﻟﺴﻮﻕ ﻓﻼ ﺑﺄﺱ "‪.‬‬
‫ﻓﺈﳕﺎ ﺭﺧﺺ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﻬﻮﺩ ﺍﻟﺴﻮﻕ ﺑﺸﺮﻁ‪ :‬ﺃﻥ ﻻ ﻳﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺑﻴﻌﻬﻢ؛ ﻓﻌﻠﻢ‬
‫ﻣﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝ ﺑﻴﻌﻬﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺧﺬ ﺍﳋﻼﻝ ﻣﻦ ﺫﻟﻚ‪ :‬ﺍﳌﻨﻊ ﻣﻦ ﺧﺮﻭﺝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻓﻘﺪ ﻧﺺ ﺃﲪﺪ‬
‫ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﻤﺮ ‪ t‬ﻣﻦ ﺍﳌﻨﻊ ﻣﻦ ﺩﺧﻮﻝ ﻛﻨﺎﺋﺴﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﻫﻮ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‬
‫ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻦ ﺍﳌﻨﻊ ﻋﻦ )‪ (9‬ﺃﻥ ﻳﻔﻌﻞ )‪ (1‬ﻛﻔﻌﻠﻬﻢ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ‪. ٧٢ :‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﰲ )ﺏ( ‪ :‬ﻛﺮﺍﻫﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻃﻮﺭ ﻳﺎ ﻧﻮﺩ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻃﻮﺭ ﻳﺎ ﺑﻮﺭ ‪ .‬ﻭﱂ ﺃﺟﺪ ﻟﻪ ﺫﻛﺮ‪‬ﺍ ‪.‬‬
‫)‪ (4‬ﺩﻳﺮ ﺃﻳﻮﺏ ‪ :‬ﻗﺮﻳﺔ ﲝﻮﺭﺍﻥ ﻣﻦ ﻧﻮﺍﺣﻲ ﺩﻣﺸﻖ ‪ .‬ﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ‪‬ﺎ ‪ ،‬ﻭﺃﻧﻪ ﺍﺑﺘﻠﻲ ‪‬ﺎ ‪ ،‬ﻭﻓﻴﻬﺎ ﻗﱪﻩ‬
‫‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٤٩٩ / ٢‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﳛﻄﻮﻥ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﺮﻗﻴﻖ ‪.‬‬
‫)‪ (7‬ﺍﻟﺸﻌﲑ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻻ ﺃ‪‬ﻢ ﺇﳕﺎ ﻳﺪﺧﻠﻮﻥ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﺏ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻦ ﺍﳌﻨﻊ ﻣﻦ ﺃﻥ ﻳﻔﻌﻞ ‪.‬‬

‫‪٤٣٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻭﺗﺴﻤﻴﺔ ﺷﻬﻮﺭﻫﻢ ﺑﺎﻷﲰﺎﺀ ﺍﻟﻌﺠﻤﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻜﺮﻣﺎﱐ ‪-‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﻃﺎﻧﺔ‬
‫ﺍﳌﺴﻤﻰ ﲝﺮﺏ ‪ :-‬ﺑﺎﺏ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻬﻮﺭ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ :‬ﻗﻠﺖ ﻷﲪﺪ‪ :‬ﻓﺈﻥ ﻟﻠﻔﺮﺱ ﺃﻳﺎﻣﺎ ﻭﺷﻬﻮﺭﺍ‬
‫ﻳﺴﻤﻮ‪‬ﺎ ﺑﺄﲰﺎﺀ ﻻ ﺗﻌﺮﻑ ؟ ﻓﻜﺮﻩ ﺫﻟﻚ ﺃﺷﺪ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﺭﻭﻯ ﻓﻴﻪ ﻋﻦ ﳎﺎﻫﺪ ﺣﺪﻳﺜﺎ )‪ (3‬ﺃﻧﻪ‬
‫ﻛﺮﻩ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺁﺫﺭﻣﺎﻩ )‪ (4‬ﻭﺫﻱ ﻣﺎﻩ )‪ (5‬ﻗﻠﺖ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﺳﻢ ﺭﺟﻞ ﺃﲰﻴﻪ ﺑﻪ ؟ ﻓﻜﺮﻫﻪ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺖ ﺇﺳﺤﺎﻕ ﻗﻠﺖ‪ :‬ﺗﺎﺭﻳﺦ ﺍﻟﻜﺘﺎﺏ ﻳﻜﺘﺐ ﺑﺎﻟﺸﻬﻮﺭ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻣﺜﻞ‪ :‬ﺁﺫﺭﻣﺎﻩ‪،‬‬
‫ﻭﺫﻱ ﻣﺎﻩ ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺗﻠﻚ ﺍﻷﺳﺎﻣﻲ ﺍﺳﻢ ﻳﻜﺮﻩ‪ ،‬ﻓﺄﺭﺟﻮ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‬
‫ﻳﻜﺮﻩ ﺇﻳﺰﺩﺍﻥ )‪ (6‬ﳛﻠﻒ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻻ ﺁﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺿﻴﻒ ﺇﱃ ﺷﻲﺀ ﻳﻌﺒﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﲰﺎﺀ‬
‫)‪(7‬‬
‫ﻣﻀﺎﻑ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺖ ﺇﺳﺤﺎﻕ ﻣﺮﺓ‬ ‫ﺍﻟﻔﺎﺭﺳﻴﺔ ﻗﺎﻝ‪ :‬ﻭﻛﺬﻟﻚ ﺃﲰﺎﺀ ﺍﻟﻌﺮﺏ‪ ،‬ﻛﻞ ﺷﻲﺀ‬
‫ﺃﺧﺮﻯ ﻗﻠﺖ‪ :‬ﺍﻟﺮﺟﻞ ﻳﺘﻌﻠﻢ ﺷﻬﻮﺭ ﺍﻟﺮﻭﻡ ﻭﺍﻟﻔﺮﺱ ؟ ﻗﺎﻝ‪ :‬ﻛﻞ ﺍﺳﻢ ﻣﻌﺮﻭﻑ ﰲ ﻛﻼﻣﻬﻢ ﻓﻼ‬
‫ﺑﺄﺱ )‪. (8‬‬
‫ﻓﻤﺎ ﻗﺎﻟﻪ ﺃﲪﺪ ﻣﻦ ﻛﺮﺍﻫﺔ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻟﻪ ﻭﺟﻬﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺇﺫﺍ ﱂ ﻳﻌﺮﻑ ﻣﻌﲎ ﺍﻻﺳﻢ‪ ،‬ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﳏﺮﻣﺎ‪ ،‬ﻓﻼ ﻳﻨﻄﻖ ﺍﳌﺴﻠﻢ ﲟﺎ ﻻ‬
‫ﻳﻌﺮﻑ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﳍﺬﺍ ﻛﺮﻫﺖ ﺍﻟﺮﻗﻰ ﺍﻟﻌﺠﻤﻴﺔ‪ ،‬ﻛﺎﻟﻌﱪﺍﻧﻴﺔ )‪ (9‬ﺃﻭ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ؛ ﺧﻮﻓﺎ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻌﺎﻥ ﻻ ﲡﻮﺯ‪.‬‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﻧﻔﻌﻞ ‪.‬‬

‫)‪ (2‬ﺍﻟﺮﻃﺎﻧﺔ ‪ :‬ﺍﻟﺘﻜﻠﻢ ﺑﺎﻷﻋﺠﻤﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺭ ﻁ ﻥ( ‪) ،‬ﺹ ‪. (٢٤٦‬‬
‫)‪ (3‬ﺣﺪﻳﺜﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﻫﻲ ﰲ )ﺃ( ‪ :‬ﺣﺪﺛﻨﺎ ‪.‬‬
‫)‪ (4‬ﺁﺫﺭﻣﺎﻩ ‪ ،‬ﻭﺫﻱ ﻣﺎﻩ ‪ :‬ﺃﲰﺎﺀ ﺷﻬﻮﺭ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ‪ ،‬ﻭﻣﺎﻩ ﺗﻌﲏ ‪ :‬ﺷﻬﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﺎﻣﻲ ﰲ ﺍﻷﺳﺎﻣﻲ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )ﺹ‪(٣٦٠‬‬
‫‪.‬‬
‫)‪ (5‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺍﻳﺰﻛﺎﻥ ﳛﻠﻒ ﺑﻪ ‪ .‬ﻭﱂ ﺃﺟﺪ ﺗﻔﺴﲑ‪‬ﺍ ﳌﻌﻨﺎﻫﺎ ‪.‬‬
‫)‪ (7‬ﺷﻲﺀ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﻣﻦ ﻗﻮﻟﻪ ‪ :‬ﻓﻼ ﺑﺄﺱ ‪ ،‬ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ﺣﺬﻓﻪ ﻣﻦ )ﺃ( ﻭﺟﺎﺀ ﺑﻪ ﺑﻌﺪ )ﻓﻼ ﻳﻨﻄﻖ( ﲝﻴﺚ ﻻ‬
‫ﻳﺴﺘﻘﻴﻢ ﺍﳌﻌﲎ ‪ .‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﻁ( ‪ :‬ﺑﺎﻟﻌﱪﺍﻧﻴﺔ ‪.‬‬

‫‪٤٤٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻋﻠﻢ ﺃﻥ ﺍﳌﻌﲎ ﻣﻜﺮﻭﻩ ﻓﻼ ﺭﻳﺐ ﰲ‬ ‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﺍﻟﺬﻱ ﺍﻋﺘﱪﻩ ﺇﺳﺤﺎﻕ‪ ،‬ﻟﻜﻦ ﺇﻥ‬
‫ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻭﺇﻥ ﺟﻬﻞ ﻣﻌﻨﺎﻩ ﻓﺄﲪﺪ ﻛﺮﻫﻪ‪ ،‬ﻭﻛﻼﻡ ﺇﺳﺤﺎﻕ ﳛﺘﻤﻞ ﺃﻧﻪ ﱂ ﻳﻜﺮﻫﻪ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ )‪ : (2‬ﻛﺮﺍﻫﺘﻪ ﺃﻥ ﻳﺘﻌﻮﺩ ﺍﻟﺮﺟﻞ ﺍﻟﻨﻄﻖ ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ﺷﻌﺎﺭ‬
‫ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﺍﻟﻠﻐﺎﺕ ﻣﻦ ﺃﻋﻈﻢ ﺷﻌﺎﺋﺮ )‪ (3‬ﺍﻷﻣﻢ ﺍﻟﱵ ‪‬ﺎ ﻳﺘﻤﻴﺰﻭﻥ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺃﻭ ﺃﻛﺜﺮﻫﻢ ﻳﻜﺮﻫﻮﻥ ﰲ ﺍﻷﺩﻋﻴﺔ ﺍﻟﱵ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺬﻛﺮ‪ :‬ﺃﻥ ﻳ‪‬ﺪﻋﻰ ﺍﷲ ﺃﻭ ﻳﺬﻛﺮ ﺑﻐﲑ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫)‪(4‬‬
‫ﻫﻞ ﺗﻘﺎﻝ ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ ؟ ﻭﻫﻲ ﺛﻼﺙ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺃﺫﻛﺎﺭ ﺍﻟﺼﻠﻮﺍﺕ‬
‫)‪(5‬‬
‫ﺩﺭﺟﺎﺕ‪ :‬ﺃﻋﻼﻫﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰒ ﺍﻟﺬﻛﺮ ﺍﻟﻮﺍﺟﺐ ﻏﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺎﻟﺘﺤﺮﳝﺔ ﺑﺎﻹﲨﺎﻉ‬
‫)‪(6‬‬
‫ﰒ ﺍﻟﺬﻛﺮ ﻏﲑ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻣﻦ ﺩﻋﺎﺀ ﺃﻭ ﺗﺴﺒﻴﺢ ﺃﻭ‬ ‫ﻭﻛﺎﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺸﻬﺪ ﻋﻨﺪ ﻣﻦ ﺃﻭﺟﺒﻬﻤﺎ‬
‫ﺗﻜﺒﲑ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫)‪(7‬‬
‫ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺳﻮﺍﺀ ﻗﺪﺭ ﻋﻠﻴﻬﺎ ﺃﻭ ﱂ ﻳﻘﺪﺭ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ‪،‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻓﻼ ﻳﻘﺮﺅﻩ‬
‫ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ‪ :‬ﺇﻧﻪ ﳝﺘﻨﻊ ﺃﻥ ﻳﺘﺮﺟﻢ ﺳﻮﺭﺓ‪ ،‬ﺃﻭ ﻣﺎ‬
‫ﻳﻘﻮﻡ ﺑﻪ ﺍﻹﻋﺠﺎﺯ‪.‬‬
‫ﻭﺍﺧﺘﻠﻒ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺍﻟﻌﺎﺟﺰ ﻋﻦ‬ ‫ﻫﻞ ﻳﺘﺮﲨﻬﺎ‬ ‫ﻭﺃﻣﺎ ﺍﻷﺫﻛﺎﺭ ﺍﻟﻮﺍﺟﺒﺔ‪ :‬ﻓﺎﺧﺘﻠﻒ ﰲ ﻣﻨﻊ ﺗﺮﲨﺔ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻋﻦ ﺗﻌﻠﻤﻬﺎ ؟ ﻭﻓﻴﻪ ﻷﺻﺤﺎﺏ ﺃﲪﺪ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﺷﺒﻬﻬﺎ ﺑﻜﻼﻡ ﺃﲪﺪ‪ :‬ﺃﻧﻪ ﻻ ﻳﺘﺮﺟﻢ‪،‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﺫﺍ ﻋﻠﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﻛﺮﺍﻫﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺷﻌﺎﺭ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺼﻼﺓ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺑﺈﲨﺎﻉ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭﺟﺒﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻟﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬‬
‫)‪ (8‬ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﺍﻟﻮﺍﺟﺒﺔ ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺁﻧﻔﹰﺎ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻞ ﺗﺘﺮﺟﻢ ﻟﻠﻌﺎﺟﺰ ‪.‬‬

‫‪٤٤١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻳﺘﺮﺟﻢ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﻳﻮﺳﻒ ﻭﳏﻤﺪ ﻭﺍﻟﺸﺎﻓﻌﻲ‪.‬‬
‫)‪(1‬‬
‫ﻭﻣﱴ ﻓﻌﻞ ﺑﻄﻠﺖ‬ ‫ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﺍﻷﺫﻛﺎﺭ ﻓﺎﳌﻨﺼﻮﺹ ﻣﻦ ﺍﻟﻮﺟﻬﲔ‪ ،‬ﺃﻧﻪ ﻻ ﻳﺘﺮﲨﻬﺎ‬
‫ﺻﻼﺗﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺇﺳﺤﺎﻕ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬
‫ﻭﺍﳌﻨﺼﻮﺹ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﺃﻧﻪ ﻳﻜﺮﻩ ﺫﻟﻚ ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻻ ﺗﺒﻄﻞ‪ ،‬ﻭﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﻗﺎﻝ‪:‬‬
‫ﻟﻪ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﱂ ﳛﺴﻦ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻭﺣﻜﻢ ﺍﻟﻨﻄﻖ ﺑﺎﻟﻌﺠﻤﻴﺔ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ :‬ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻛﺎﻟﺘﻠﺒﻴﺔ ﻭﺍﻟﺘﺴﻤﻴﺔ‬
‫ﻋﻠﻰ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻭﰲ ﺍﻟﻌﻘﻮﺩ ﻭﺍﻟﻔﺴﻮﺥ‪ ،‬ﻛﺎﻟﻨﻜﺎﺡ ﻭﺍﻟﻠﻌﺎﻥ ﻭﻏﲑ ﺫﻟﻚ‪ :‬ﻣﻌﺮﻭﻑ ﰲ ﻛﺘﺐ‬
‫ﺍﻟﻔﻘﻪ‪.‬‬
‫)‪(2‬‬
‫‪ -‬ﻛﺎﻟﺘﻮﺍﺭﻳﺦ ﻭﳓﻮ ﺫﻟﻚ‬ ‫ﻭﺃﻣﺎ ﺍﳋﻄﺎﺏ ‪‬ﺎ ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ ﰲ ﺃﲰﺎﺀ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺸﻬﻮﺭ‬
‫‪ -‬ﻓﻬﻮ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻣﻊ ﺍﳉﻬﻞ ﺑﺎﳌﻌﲎ‪ ،‬ﺑﻼ ﺭﻳﺐ‪ ،‬ﻭﺃﻣﺎ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﻪ ﻓﻜﻼﻡ ﺃﲪﺪ ﺑﲔ ﰲ‬
‫ﻛﺮﺍﻫﺘﻪ ﺃﻳﻀﺎ‪ ،‬ﻓﺈﻧﻪ )‪ (3‬ﻛﺮﻩ‪ :‬ﺁﺫﺭﻣﺎﻩ‪ ،‬ﻭﳓﻮﻩ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻟﻴﺲ ﳏﺮﻣﺎ‪.‬‬
‫ﻭﺃﻇﻨﻪ ﺳﺌﻞ ﻋﻦ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻓﻜﺮﻫﻪ ﻭﻗﺎﻝ‪ :‬ﻟﺴﺎﻥ ﺳﻮﺀ ! ﻭﻫﻮ ﺃﻳﻀﺎ ﻗﺪ‬
‫ﺃﺧﺬ ﲝﺪﻳﺚ ﻋﻤﺮ ‪ t‬ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻨﻬﻲ ﻋﻦ ﺭﻃﺎﻧﺘﻬﻢ‪ ،‬ﻭﻋﻦ ﺷﻬﻮﺩ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﻫﺬﺍ )‪ (4‬ﻗﻮﻝ‬
‫ﻣﺎﻟﻚ ﺃﻳﻀﺎ؛ ﻓﺈﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳ‪‬ﺤﺮﻡ ﺑﺎﻟﻌﺠﻤﻴﺔ‪ ،‬ﻭﻻ ﻳﺪﻋﻮ ‪‬ﺎ ﻭﻻ ﳛﻠﻒ ‪‬ﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻰ ﻋﻤﺮ ﻋﻦ‬
‫ﺭﻃﺎﻧﺔ ﺍﻷﻋﺎﺟﻢ ﻭﻗﺎﻝ‪ " :‬ﺇ‪‬ﺎ ﺧﺐ " )‪ (5‬ﻓﻘﺪ ﺍﺳﺘﺪﻝ ﺑﻨﻬﻲ ﻋﻤﺮ ﻋﻦ ﺍﻟﺮﻃﺎﻧﺔ ﻣﻄﻠﻘﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺴﻠﻔﻲ )‪ (6‬ﺑﺈﺳﻨﺎﺩ ﻣﻌﺮﻭﻑ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ )‪ (7‬ﻋﺒﺪ‬

‫)‪ (1‬ﰲ )ﺃ ﺝ ﺩ( ‪ :‬ﻻ ﻳﺘﺮﲨﻬﻤﺎ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﺸﻬﻮﺩ ‪.‬‬
‫)‪ (3‬ﻓﺈﻧﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻭﻫﻮ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺪﻭﻧﺔ )‪. (٦٣ ، ٦٢ / ١‬‬
‫)‪ (6‬ﺍﻟﺴﻠﻔﻲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻦ ﺍﳊﻜﻢ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﻭﻟﻌﻠﻪ ﺳﻘﻂ ﻣﻄﺒﻌﻲ ‪.‬‬

‫‪٤٤٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ‪ " :‬ﲰﻰ ﺍﷲ ﺍﻟﻄﺎﻟﺒﲔ ﻣﻦ ﻓﻀﻠﻪ ﰲ‬ ‫ﺍﳊﻜﻢ‬
‫ﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﺒﻴﻊ‪ :‬ﲡﺎﺭﺍ‪ ،‬ﻭﱂ ﺗﺰﻝ ﺍﻟﻌﺮﺏ ﺗﺴﻤﻴﻬﻢ ﺍﻟﺘﺠﺎﺭ‪ ،‬ﰒ ﲰﺎﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﲟﺎ ﲰﻰ ﺍﷲ‬
‫ﺑﻪ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ ﺑﻠﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻟﺴﻤﺎﺳﺮﺓ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﻟﻌﺠﻢ‪ ،‬ﻓﻼ ﳓﺐ ﺃﻥ ﻳﺴﻤﻲ ﺭﺟﻞ‬
‫ﻳﻌﺮﻑ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺎﺟﺮﺍ‪ ،‬ﺇﻻ ﺗﺎﺟﺮﺍ‪ ،‬ﻭﻻ ﻳﻨﻄﻖ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻓﻴﺴﻤﻰ ﺷﻴﺌﺎ ﺑﺄﻋﺠﻤﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬
‫ﺍﻟﻠﺴﺎﻥ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ‪ U‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺄﻧﺰﻝ )‪ (2‬ﺑﻪ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺟﻌﻠﻪ ﻟﺴﺎﻥ ﺧﺎﰎ‬
‫ﺃﻧﺒﻴﺎﺋﻪ ﳏﻤﺪ ‪ r‬ﻭﳍﺬﺍ ﻧﻘﻮﻝ‪ :‬ﻳﻨﺒﻐﻲ ﻟﻜﻞ ﺃﺣﺪ ﻳﻘﺪﺭ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻥ ﻳﺘﻌﻠﻤﻬﺎ )‪ (3‬؛ ﻷﻧﻪ‬
‫ﺍﻟﻠﺴﺎﻥ ﺍﻷﻭﱃ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺮﻏﻮﺑﺎ ﻓﻴﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﳛﺮﻡ ﻋﻠﻰ ﺃﺣﺪ ﺃﻥ ﻳﻨﻄﻖ ﺑﺄﻋﺠﻤﻴﺔ "‪.‬‬
‫ﻓﻘﺪ ﻛﺮﻩ ﺍﻟﺸﺎﻓﻌﻲ ﳌﻦ ﻳﻌﺮﻑ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻥ ﻳﺴﻤﻲ ﺑﻐﲑﻫﺎ‪ ،‬ﻭﺃﻥ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﺧﺎﻟﻄﺎ ﳍﺎ‬
‫ﺑﺎﻟﻌﺠﻤﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ )‪ (4‬ﻗﺎﻟﻪ ﺍﻷﺋﻤﺔ ﻣﺄﺛﻮﺭ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪.‬‬
‫ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﻋﻦ ﻋﻤﺮ )‪ (5‬ﻭﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻣﺎ ﺫﻛﺮﻩ‪.‬‬
‫)‪(8‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ‪ ،‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ )‪ (6‬ﻋﻦ ﺃﰊ ﻫﻼﻝ )‪ (7‬ﻋﻦ ﺍﺑﻦ‬
‫)‪(1‬‬ ‫)‪(9‬‬
‫ﻭﻻ ﺧ‪‬ﺐ‪ ‬ﺭﺟﻞ ﺇﻻ‬ ‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻋﻤﺮ‪ " :‬ﻣﺎ ﺗﻜﻠﻢ ﺍﻟﺮﺟﻞ ﺍﻟﻔﺎﺭﺳﻴﺔ ﺇﻻ ﺧ‪‬ﺐ‪‬‬ ‫ﺑﺮﻳﺪﺓ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﺑﻦ ﺃﻋﲔ ﺑﻦ ﻟﻴﺚ ﺍﳌﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻓﻘﻴﻬ‪‬ﺎ ﻓﺎﺿﻼ ‪ ،‬ﻗﺎﻝ‬
‫ﻋﻨﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ " :‬ﻭﻫﻮ ﺻﺪﻭﻕ ﺛﻘﺔ ﺃﺣﺪ ﻓﻘﻬﺎﺀ ﻣﺼﺮ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ " ‪ ،‬ﻭﻭﺛﻘﻪ‬
‫ﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺧﺮﺝ ﻟﻪ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٦٨‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪١٨٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‬
‫)‪) ، (٣٠١ ، ٣٠٠ / ٧‬ﺕ ‪ ، (١٦٣٠‬ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٦٢ ، ٢٦٠ / ٩‬ﺕ ‪. (٤٣٣‬‬
‫)‪ (2‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (3‬ﺃﻥ ﻳﺘﻌﻠﻤﻬﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻗﺎﻟﻪ ﺍﻷﺋﻤﺔ ‪ .‬ﺃﻱ ﺑﺰﻳﺎﺩﺓ )ﺫﻛﺮﻩ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﻋﻦ ﻋﻠﻲ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ ﺑﻦ ﻣﻠﻴﺢ ﺍﻟﺮﺅﺍﺳﻲ ‪ ،‬ﺍﻟﻜﻮﰲ ﺍﳊﺎﻓﻆ ‪ ،‬ﺇﻣﺎﻡ ﺣﺎﻓﻆ ﺛﻘﺔ ﺛﺒﺖ ‪ ،‬ﻓﻘﻴﻪ ﻭﺭﻉ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ‬
‫)‪١٢٨‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪١٩٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٣١ -١٢٣ / ١١‬ﺕ ‪. (٢١١‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺍﻟﺮﺍﺳﱯ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺃﰊ ﺑﺮﻳﺪﺓ ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﺍﻟﺘﺎﻟﻴﺔ ‪.‬‬
‫)‪ (9‬ﻫﺬﺍ ﺍﻟﻠﻘﺐ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﻷﺧﻮﻳﻦ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﻭﻋﺒﺪ ﺍﷲ ﺍﺑﲏ ﺑﺮﻳﺪﺓ ﺍﻷﺳﻠﻤﻲ ‪ ،‬ﻭﺍﻷﺭﺟﺢ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﻤﺎ ﻫﻨﺎ ﻫﻮ‬
‫ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻛﻤﺎ ﺃﻓﺎﺩ ﺑﺬﻟﻚ ﺍﺑﻦ ﺣﺠﺮ ﰲ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٨٦ / ١٢‬ﺕ ‪ (١٣٤٦‬ﺃﻧﻪ ﻋﻨﺪ ﺍﻹ‪‬ﺎﻡ ﻓﺎﳌﻘﺼﻮﺩ‬
‫ﻣﻨﻬﻤﺎ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺭﻭﻯ ﻋﻨﻪ )ﺃﺷﺨﺎﺹ ﺫﻛﺮﻫﻢ ﺍﺑﻦ ﺣﺠﺮ ﻟﻴﺲ ﻓﻴﻬﻢ ﺃﺑﻮ ﻫﻼﻝ ﺍﳌﺬﻛﻮﺭ ﻫﻨﺎ( ‪ ،‬ﻓﺎﳌﺘﺮﺟﻢ ﻫﻨﺎ‬

‫‪٤٤٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﻘﺼﺖ ﻣﺮﻭﺀﺗﻪ "‪.‬‬

‫ﻭﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ‪ ،‬ﻋﻦ ﺛﻮﺭ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﻗﺎﻝ‪ " :‬ﻻ ﺗﻌﻠﻤﻮﺍ ﺭﻃﺎﻧﺔ ﺍﻷﻋﺎﺟﻢ‪ ،‬ﻭﻻ ﺗﺪﺧﻠﻮﺍ‬
‫ﻋﻠﻴﻬﻢ ﻛﻨﺎﺋﺴﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﺨﻂ ﻳﱰﻝ ﻋﻠﻴﻬﻢ " )‪. (2‬‬
‫ﻭﻫﺬﺍ ﻫﻮ )‪ (3‬ﺍﻟﺬﻱ ﺭﻭﻳﻨﺎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ‪ ،‬ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﺃﰊ ﻫﻨﺪ‪ ،‬ﺃﻥ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ‬
‫ﻭﻗﺎﺹ )‪ (4‬ﲰﻊ ﻗﻮﻣﺎ ﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻓﻘﺎﻝ‪ " :‬ﻣﺎ ﺑﺎﻝ ﺍ‪‬ﻮﺳﻴﺔ ﺑﻌﺪ ﺍﳊﻨﻴﻔﻴﺔ ؟ )‪. (5‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺴﻠﻔﻲ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﻼﺀ ﺍﻟﱪﺫﻋﻲ )‪ (6‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﺒﻠﺨﻲ )‪ (7‬ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺒﻠﺨﻲ )‪ (8‬ﺣﺪﺛﻨﺎ )‪ (9‬ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ )‪ (10‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ‬
‫ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﳛﺴﻦ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻓﻼ‬

‫‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ﺍﻷﺳﻠﻤﻲ ‪ ،‬ﺗﺎﺑﻌﻲ ﺗﻮﱃ ﻗﻀﺎﺀ ﻣﺮﻭ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻌﺠﻠﻲ ﻭﺃﺑﻮ ﺣﺎﰎ ‪،‬‬
‫ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪١٥‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪١١٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪( ١٥٨ ، ١٥٧ / ٥‬‬
‫‪) ،‬ﺕ ‪. (٢٧٠‬‬
‫)‪ (1‬ﺧﺐ ‪ :‬ﺃﻱ ﺻﺎﺭ ﺧﺪﺍﻋ‪‬ﺎ ‪ ،‬ﻣﻦ ﺍﳋِﺐ ـ ﺑﺎﻟﻜﺴﺮ ـ ﻭﻫﻮ ‪ :‬ﺍﳌﻜﺮ ﻭﺍﳋﺪﺍﻉ ﻭﺍﻟﻐﺶ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪،‬‬
‫ﻓﺼﻞ ﺍﳋﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﺎﺀ )‪. (١٦ / ١‬‬
‫)‪ (2‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ، (١١ / ٩‬ﺭﻗﻢ )‪. (٦٣٣٢‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺍﺑﻦ ﺍﻟﺼﺤﺎﰊ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ‪ ،‬ﺗﺎﺑﻌﻲ ﻣﺪﱐ ﻧﺰﻝ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪ ،‬ﻭﻗﺘﻠﻪ‬
‫ﺍﳊﺠﺎﺝ ﰲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺳﻨﺔ )‪ ٨٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٨٣ / ٩‬ﺕ‪. (٢٧٤‬‬
‫)‪ (5‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ، (١١ / ٩‬ﺭﻗﻢ )‪. (٦٣٣٣‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺍﻟﻌﻼﺀ ﺍﻟﱪﺫﻋﻲ ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﺬﻫﱯ ﰲ ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ )‪) ، (٩٣٧ ، ٩٣٦ / ٣‬ﺕ ‪(٨٨٩‬‬
‫‪ .‬ﻭﻗﺎﻝ ‪ :‬ﻣﺎﺕ ﺳﻨﺔ )‪ ٣٦٢‬ﻫـ( ‪ .‬ﻭﻛﺬﺍ ﲰﺎﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪. (٨٧ / ٤‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳉﺮﻳﺮﻱ ﺍﻟﺒﻠﺨﻲ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ )‪. (٨٧ / ٤‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﻤﺮ ﺑﻦ ﻫﺎﺭﻭﻥ ﺑﻦ ﻳﺰﻳﺪ ‪ ،‬ﺍﻟﺜﻘﻔﻲ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺍﻟﺒﻠﺨﻲ ‪ ،‬ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﳌﻜﺜﺮﻳﻦ ‪ ،‬ﻟﻜﻨﻪ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ‬
‫ﺳﻨﺔ )‪١٩٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٦٤ / ٢‬ﺕ ‪(٥٢١‬؛ ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﻛﺘﺎﺑﻪ ﺍﻟﺘﺎﺭﻳﺦ )‪/ ٢‬‬
‫‪. (٤٣٥‬‬
‫)‪ (9‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺃﻧﺎ ‪ .‬ﺃﻱ ﺃﻧﺒﺄﻧﺎ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ‪ ،‬ﺍﻟﻠﻴﺜﻲ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺃﺑﻮ ﺯﻳﺪ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪ :‬ﺻﺪﻭﻕ ﻳﻬﻢ ‪ ،‬ﻣﺎﺕ ﺳﺘﺔ )‪١٥٣‬ﻫـ(‬
‫ﻭﻋﻤﺮﻩ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٥٣ / ٢‬ﺕ ‪. (٣٥٨‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﺘﻜﻠﻢ ﺑﺎﻟﻌﺠﻤﻴﺔ ﻓﺈﻧﻪ ﻳﻮﺭﺙ ﺍﻟﻨﻔﺎﻕ { )‪. (1‬‬

‫ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ ﺑﺈﺳﻨﺎﺩ ﻣﻌﺮﻭﻑ‪ ،‬ﺇﱃ ﺃﰊ ﺳﻬﻞ )‪ (2‬ﳏﻤﻮﺩ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﻜﱪﻱ )‪ (3‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫‪ -‬ﺑﺒﻠﺦ ‪ -‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ‬ ‫ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺍﳋﻠﻴﻞ‬ ‫ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺍﳌﻘﺮﻱ‬
‫)‪(6‬‬
‫ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬ ‫ﺍﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﻳﺮﻱ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﻛﺎﻥ ﳛﺴﻦ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻓﻼ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻓﺈﻧﻪ‬

‫ﻳﻮﺭﺙ ﺍﻟﻨﻔﺎﻕ { )‪. (7‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﺸﺒﻪ ﻛﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﺃﻣﺎ ﺭﻓﻌﻪ ﻓﻤﻮﺿﻊ ﺗﺒﲔ‪.‬‬
‫ﻭﻧﻘﻞ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‪ ،‬ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﻟﻜﻠﻤﺔ ﺑﻌﺪ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻟﻌﺠﻤﻴﺔ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ‬
‫)‪(10‬‬ ‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺳﺄﻝ ﺭﺟﻞ ﳏﻤﺪ ﺑﻦ‬ ‫ﻭﻗﺎﻝ ﻣﻨﺬﺭ ﺍﻟﺜﻮﺭﻱ‬ ‫ﻛﻠﻤﲏ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‬ ‫ﺧﻠﺪﺓ‬

‫)‪ (1‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٨٧ / ٤‬ﻭﻓﻴﻪ ﻋﻤﺮ ﺑﻦ ﻫﺎﺭﻭﻥ ‪ ،‬ﻣﺘﺮﻭﻙ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﰊ ﺳﻬﻴﻞ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﺃﺻﺢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٣ / ٦‬ﺕ ‪. (٥‬‬
‫)‪ (3‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻭﱂ ﻳﺬﻛﺮ ﰲ ﺗﻮﺛﻴﻘﻪ ﻭﺗﻀﻌﻴﻔﻪ ﺷﻴﺌﺎ ‪) ، (٣ / ٦) .‬ﺕ ‪. (٥‬‬
‫)‪ (4‬ﻟﻌﻠﻪ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺯﻳﺎﺩ ‪ ،‬ﺍﳌﻮﺻﻠﻲ ‪ ،‬ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺍﳌﻘﺮﺉ ﺍﳌﻔﺴﺮ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻨﻘﺎﺵ ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ‬
‫ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٢٦٦‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪ ٣٥١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ )‪) ، (٩٠٩ ، ٩٠٨ / ٢‬ﺕ ‪(٨٧٢‬‬
‫‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ‪.‬‬
‫)‪ (5‬ﲰﺎﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ : (٨٧ / ٤‬ﺃﲪﺪ ﺑﻦ ﺍﻟﻠﻴﺚ ﺑﻦ ﺍﳋﻠﻴﻞ ‪ ،‬ﻭﱂ ﺃﻋﺜﺮ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ ‪.‬‬
‫)‪ (6‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ :‬ﺍﳊﺮﻳﺮﻱ ‪ .‬ﻭﻟﻌﻞ )ﺍﳉﺮﻳﺮﻱ( ﺃﺻﺢ ﻛﻤﺎ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ (٨٧ / ٤‬ﻭﺃﺷﺮﺕ ﺇﱃ‬
‫ﺗﺮﲨﺘﻪ ﻗﺒﻞ ﻗﻠﻴﻞ ‪.‬‬
‫)‪ (7‬ﱂ ﺃﺟﺪﻩ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺧﺎﻟﺪ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺴﻌﺪﻱ ‪ ،‬ﺃﺑﻮ ﺧﻠﺪﺓ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺍﳋﻴﺎﻁ ‪ ،‬ﺻﺪﻭﻕ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﺃﺧﺮﺝ‬
‫ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢١٣ / ١‬ﺕ ‪. (٢٦‬‬
‫)‪ (9‬ﻣﻨﺼﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ، (١١ / ٩‬ﺭﻗﻢ )‪. (٦٣٣٤‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺍﳌﻨﺬﺭ ﺑﻦ ﻳﻌﻠﻰ ﺍﻟﺜﻮﺭﻱ ‪ ،‬ﺃﺑﻮ ﻳﻌﻠﻰ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٧٥ / ٢‬ﺕ ‪. (١٣٧٦‬‬

‫‪٤٤٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳊﻨﻔﻴﺔ )‪ (1‬ﻋﻦ ﺍﳉﱭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺟﺎﺭﻳﺔ ﺍﺫﻫﱯ ‪‬ﺬﺍ ﺍﻟﺪﺭﻫﻢ ﻓﺎﺷﺘﺮﻱ ﺑﻪ ﻧﺒﻴﺰﺍ )‪ (2‬ﻓﺎﺷﺘﺮﺕ ﺑﻪ‬
‫ﻧﺒﻴﺰﺍ )‪ (3‬ﰒ ﺟﺎﺀﺕ ﺑﻪ‪ ،‬ﻳﻌﲏ ﺍﳉﱭ )‪. (4‬‬
‫ﻭﰲ ﺍﳉﻤﻠﺔ‪ :‬ﻓﺎﻟﻜﻠﻤﺔ ﺑﻌﺪ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻟﻌﺠﻤﻴﺔ‪ ،‬ﺃﻣﺮﻫﺎ ﻗﺮﻳﺐ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻔﻌﻠﻮﻥ‬
‫ﺫﻟﻚ )‪ (5‬ﺇﻣﺎ ﻟﻜﻮﻥ ﺍﳌﺨﺎﻃﺐ ﺃﻋﺠﻤﻴﺎ‪ ،‬ﺃﻭ ﻗﺪ ﺍﻋﺘﺎﺩ ﺍﻟﻌﺠﻤﻴﺔ‪ ،‬ﻳﺮﻳﺪﻭﻥ ﺗﻘﺮﻳﺐ ﺍﻷﻓﻬﺎﻡ ﻋﻠﻴﻪ‪،‬‬
‫)‪(7‬‬
‫‪ -‬ﻭﻛﺎﻧﺖ ﺻﻐﲑﺓ ﻗﺪ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﻷﻡ ﺧﺎﻟﺪ ﺑﻨﺖ ﺧﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ )‪ (6‬ﺍﻟﻌﺎﺹ‬
‫ﻭﻟﺪﺕ ﺑﺄﺭﺽ ﺍﳊﺒﺸﺔ ﳌﺎ ﻫﺎﺟﺮ ﺃﺑﻮﻫﺎ‪ ،‬ﻓﻜﺴﺎﻫﺎ ﺍﻟﻨﱯ ‪ r‬ﲬﻴﺼﺔ )‪ (8‬ﻭﻗﺎﻝ‪ } :‬ﻳﺎ ﺃﻡ ﺧﺎﻟﺪ‪،‬‬

‫ﻫﺬﺍ ﺳﻨﺎ { )‪ (9‬ﻭﺍﻟﺴﻨﺎ ﺑﻠﻐﺔ ﺍﳊﺒﺸﺔ‪ :‬ﺍﳊﺴﻦ )‪. (10‬‬

‫)‪(11‬‬
‫ﻭﺑﻌﻀﻬﻢ‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﺃﻧﻪ ﻗﺎﻝ ﳌﻦ ﺃﻭﺟﻌﻪ ﺑﻄﻨﻪ‪ " :‬ﺃﺷﻜﻢ ﺑﺪﺭﺩ "‬
‫ﻳﺮﻭﻳﻪ ﻣﺮﻓﻮﻋﺎ‪ ،‬ﻭﻻ ﻳﺼﺢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻋﺘﻴﺎﺩ ﺍﳋﻄﺎﺏ ﺑﻐﲑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ‪ -‬ﺍﻟﱵ ﻫﻲ ﺷﻌﺎﺭ ﺍﻹﺳﻼﻡ ﻭﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺣﱴ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﳍﺎﴰﻲ ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ‪ ،‬ﲰﻲ )ﺍﺑﻦ ﺍﳊﻨﻔﻴﺔ( ﻷﻥ ﺃﻣﻪ ﻣﻦ ﺑﲏ ﺣﻨﻴﻔﺔ ‪ ،‬ﺛﻘﺔ ﻋﺎﱂ ‪،‬‬
‫ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻣﺎﺕ ﺑﻌﺪ ﺍﻟﺜﻤﺎﻧﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٩٢ / ٢‬ﺕ ‪( ٥٤٩‬‬
‫‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻨﺒﻴﺰ‪‬ﺍ ﰲ ﺍﳌﻮﺿﻌﲔ ‪ .‬ﻭﻟﻌﻞ ﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ‪ ،‬ﻹﲨﺎﻉ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻋﻠﻴﻪ ‪ .‬ﻭﰲ ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬
‫)ﺍﳌﻄﺒﻮﻉ( ‪ :‬ﺑﻨﲑ‪‬ﺍ )‪ ، (١٢ / ٩‬ﺭﻗﻢ )‪. (٦٣٣٧‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﲏ ﺍﳋﺒﺰ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (5‬ﺫﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺃﺑﻮ ﺍﻟﻌﺎﺹ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ )ﺍﺑﻦ( ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (7‬ﺻﺤﺎﺑﻴﺔ ﺟﻠﻴﻠﺔ ‪ ،‬ﻛﺎﻥ ﺍﲰﻬﺎ ‪ :‬ﺃﻣﺔ ‪ ،‬ﻟﻜﻨﻬﺎ ﺍﺷﺘﻬﺮﺕ ﺑﻜﻨﻴﺘﻬﺎ )ﺃﻡ ﺧﺎﻟﺪ( ‪ ،‬ﺃﺧﺮﺝ ﳍﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪،‬‬
‫ﻭﻳﺬﻛﺮ ﺑﻌﺾ ﺍﳌﺆﺭﺧﲔ ﺃ‪‬ﺎ ﻋﻤﺮﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٢٣٨ / ٤‬ﺕ ‪ ( ٨٢‬ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﻤﻴﺼ‪‬ﺎ ‪.‬‬
‫)‪ (9‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪. (٥٥٠٧‬‬
‫)‪ (10‬ﻫﺬﺍ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺪﻋﻰ ﳌﻦ ﻟﺒﺲ ﺛﻮﺑ‪‬ﺎ ﺟﺪﻳﺪ‪‬ﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٥٨٤٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٣٠٣ / ١٠‬‬
‫)‪ (11‬ﺷﻜﻢ ﺗﻌﲏ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ‪ :‬ﺍﻟﺒﻄﻦ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﺎﻣﻲ ﰲ ﺍﻷﺳﺎﻣﻲ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )ﺹ‪ ، (١٠٢‬ﻭﱂ ﺃﻋﺜﺮ ﻋﻠﻰ ﻣﻌﲎ‬
‫)ﺑﺪﺭﺩ( ‪ ،‬ﻭﻟﻌﻠﻬﺎ ﲟﻌﲎ ﺍﻟﻮﺟﻊ ﻭﳓﻮﻩ ‪.‬‬

‫‪٤٤٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﺼﲑ ﺫﻟﻚ ﻋﺎﺩﺓ ﻟﻠﻤﺼﺮ ﻭﺃﻫﻠﻪ‪ ،‬ﺃﻭ ﻷﻫﻞ ﺍﻟﺪﺍﺭ‪ ،‬ﺃﻭ ﻟﻠﺮﺟﻞ ﻣﻊ ﺻﺎﺣﺒﻪ‪ ،‬ﺃﻭ ﻷﻫﻞ ﺍﻟﺴﻮﻕ‪ ،‬ﺃﻭ‬
‫ﻟﻸﻣﺮﺍﺀ‪ ،‬ﺃﻭ ﻷﻫﻞ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﺃﻭ ﻷﻫﻞ ﺍﻟﻔﻘﻪ‪ ،‬ﻓﻼ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﻣﻜﺮﻭﻩ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﺘﺸﺒﻪ‬
‫ﺑﺎﻷﻋﺎﺟﻢ‪ ،‬ﻭﻫﻮ ﻣﻜﺮﻭﻩ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺍﳌﺘﻘﺪﻣﻮﻥ ﳌﺎ ﺳﻜﻨﻮﺍ ﺃﺭﺽ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ‪ ،‬ﻭﻟﻐﺔ ﺃﻫﻠﻬﻤﺎ ﺭﻭﻣﻴﺔ‪،‬‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺍﳌﻐﺮﺏ‪ ،‬ﻭﻟﻐﺔ ﺃﻫﻠﻬﺎ ﺑﺮﺑﺮﻳﺔ‬ ‫ﻭﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ ﻭﺧﺮﺍﺳﺎﻥ ﻭﻟﻐﺔ ﺃﻫﻠﻬﻤﺎ ﻓﺎﺭﺳﻴﺔ‪ ،‬ﻭﺃﻫﻞ‬
‫ﻋﻮ‪‬ﺩﻭﺍ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺣﱴ ﻏﻠﺒﺖ ﻋﻠﻰ ﺃﻫﻞ ﻫﺬﻩ ﺍﻷﻣﺼﺎﺭ‪ :‬ﻣﺴﻠﻤﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺧﺮﺍﺳﺎﻥ ﻗﺪﳝﺎ‪.‬‬
‫)‪(3‬‬
‫ﺇ‪‬ﻢ ﺗﺴﺎﻫﻠﻮﺍ ﰲ ﺃﻣﺮ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﻋﺘﺎﺩﻭﺍ ﺍﳋﻄﺎﺏ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﺣﱴ ﻏﻠﺒﺖ ﻋﻠﻴﻬﻢ‬ ‫ﰒ‬
‫)‪(4‬‬
‫ﻋﻨﺪ ﻛﺜﲑ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻄﺮﻳﻖ‬ ‫ﻭﺻﺎﺭﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻬﺠﻮﺭﺓ‬
‫ﺍﳊﺴﻦ ﺍﻋﺘﻴﺎﺩ ﺍﳋﻄﺎﺏ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﺣﱴ ﻳﺘﻠﻘﻨﻬﺎ ﺍﻟﺼﻐﺎﺭ ﰲ ﺍﳌﻜﺎﺗﺐ ﻭﰲ ﺍﻟﺪﻭﺭ )‪ (5‬ﻓﻴﻈﻬﺮ ﺷﻌﺎﺭ‬
‫ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺃﺳﻬﻞ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﰲ ﻓﻘﻪ ﻣﻌﺎﱐ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻛﻼﻡ‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﲞﻼﻑ ﻣﻦ ﺍﻋﺘﺎﺩ ﻟﻐﺔ‪ ،‬ﰒ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺘﻘﻞ ﺇﱃ ﺃﺧﺮﻯ ﻓﺈﻧﻪ ﻳﺼﻌﺐ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻋﺘﻴﺎﺩ ﺍﻟﻠﻐﺔ ﻳﺆﺛﺮ ﰲ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﺗﺄﺛﲑﺍ ﻗﻮﻳﺎ ﺑﻴﻨﺎ‪ ،‬ﻭﻳﺆﺛﺮ ﺃﻳﻀﺎ ﰲ‬
‫ﻣﺸﺎ‪‬ﺔ ﺻﺪﺭ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻣﺸﺎ‪‬ﺘﻬﻢ ﺗﺰﻳﺪ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺪﻳﻦ ﻭﺍﳋﻠﻖ‪.‬‬
‫)‪(6‬‬
‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻧﻔﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻌﺮﻓﺘﻬﺎ ﻓﺮﺽ ﻭﺍﺟﺐ‪ ،‬ﻓﺈﻥ ﻓﻬﻢ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ﻓﺮﺽ‪ ،‬ﻭﻻ ﻳﻔﻬﻢ ﺇﻻ ﺑﻔﻬﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ ﻓﻬﻮ ﻭﺍﺟﺐ‪.‬‬
‫ﰒ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﲎ ﻣﺎ‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺃﺭﺽ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺑﺮﻳﺮﻳﺔ ‪ .‬ﻭﻫﻮ ﺗﺼﺤﻴﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (3‬ﰒ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﳎﻬﻮﻟﺔ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺍﻟﺪﻭﺭ ﻭﺍﳌﻜﺎﺗﺐ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻛﺘﺎﺏ ﺍﷲ ﻭﺍﻟﺴﻨ‪‬ﺔ ‪.‬‬

‫‪٤٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(4‬‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻴﺴﻰ ﺑﻦ ﻳﻮﻧﺲ )‪ (1‬ﻋﻦ ﺛﻮﺭ )‪ (3) (2‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺯﻳﺪ‬
‫ﻗﺎﻝ‪ :‬ﻛﺘﺐ ﻋﻤﺮ ﺇﱃ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪ " t‬ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﺘﻔﻘﻬﻮﺍ ﰲ ﺍﻟﺴﻨﺔ )‪ (5‬ﻭﺗﻔﻘﻬﻮﺍ ﰲ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﻋﺮﺑﻮﺍ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻧﻪ ﻋﺮﰊ "‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻓﺈ‪‬ﺎ ﻣﻦ ﺩﻳﻨﻜﻢ‪،‬‬ ‫ﺁﺧﺮ ﻋﻦ ﻋﻤﺮ ‪ t‬ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻭﰲ ﺣﺪﻳﺚ‬
‫)‪(8‬‬
‫ﺍﻟﻔﺮﺍﺋﺾ ﻓﺈ‪‬ﺎ ﻣﻦ ﺩﻳﻨﻜﻢ " ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﻪ ﻋﻤﺮ ‪ t‬ﻣﻦ ﻓﻘﻪ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﻘﻪ‬ ‫ﻭﺗﻌﻠﻤﻮﺍ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﳚﻤﻊ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ؛ ﻷﻥ ﺍﻟﺪﻳﻦ ﻓﻴﻪ ﺃﻗﻮﺍﻝ ﻭﺃﻋﻤﺎﻝ‪ ،‬ﻓﻔﻘﻪ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻓﻘﻪ‬
‫ﺃﻗﻮﺍﻟﻪ‪ ،‬ﻭﻓﻘﻪ ﺍﻟﺴﻨﺔ ﻫﻮ )‪ (9‬ﻓﻘﻪ ﺃﻋﻤﺎﻟﻪ‪.‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﺑﺎﻻﻋﺘﺒﺎﺭ‬
‫ﻭﺃﻣﺎ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻴﺪ ﻓﻤﻦ ﻭﺟﻮﻩ ‪:‬‬
‫)‪(10‬‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﺍﻷﻋﻴﺎﺩ ﻣﻦ ﲨﻠﺔ ﺍﻟﺸﺮﻉ ﻭﺍﳌﻨﺎﻫﺞ ﻭﺍﳌﻨﺎﺳﻚ‪ ،‬ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤـﺎﻧﻪ‬
‫} ‪ (12) (11) { ( çnqà6Å™$tR öNèd %¸3|¡YtB $uZù=yèy_ 7p¨Bé& Èe@ä3Ïj9‬ﻛﺎﻟﻘﺒﻠﺔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻓﻼ ﻓﺮﻕ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻋﻴﺴﻰ ﺑﻦ ﻳﻮﻧﺲ ﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺴﺒﻴﻌﻲ ‪ ،‬ﻛﻮﰲ ﻧﺰﻝ ﺍﻟﺸﺎﻡ ﻣﺮﺍﺑﻄﹰﺎ ‪ ،‬ﺃﻱ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‬
‫‪ " :‬ﺛﻘﺔ ﻣﺄﻣﻮﻥ " ﻳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٩١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪) ، (١٠٣‬ﺕ ‪ (٩٣٣‬ﻉ ‪.‬‬
‫)‪ (2‬ﻋﻦ ﺛﻮﺭ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻜﻼﻋﻲ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﰲ )ﺏ( ‪ :‬ﺍﺑﻦ ﻳﺰﻳﺪ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ﻟﻠﺒﺨﺎﺭﻱ )‪ ، (١٥٧ / ٦‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ‪ " :‬ﻋﻤﺮ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ ‪ :‬ﻛﺘﺐ ﻋﻤﺮﺇﱃ ﺃﰊ ﻣﻮﺳﻰ ‪ ،‬ﻣﺮﺳﻞ ﺭﻭﻯ ﻋﻨﻪ ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ " ﻭﱂ‬
‫ﺃﺟﺪ ﻋﻨﻪ ﺃﻛﺜﺮ ﳑﺎ ﺫﻛﺮ ﻫﻨﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ )‪ ، (١٥٧ / ٦‬ﻭﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. (١٠٩ / ٦‬‬
‫)‪ (5‬ﻓﺘﻔﻘﻬﻮﺍ ﰲ ﺍﻟﺴﻨ‪‬ﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (6‬ﻣﻦ ﻫﻨﺎ ﺳﻘﻄﺖ ﻭﺭﻗﺔ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ )ﺏ( ‪ ،‬ﻭﺳﺄﻧﺒﻪ ﻋﻠﻰ ﺍﺳﺘﺌﻨﺎﻓﻬﺎ )ﺹ ‪. (٥٣١‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻗﺪﻡ ﺍﻟﻔﺮﺍﺋﺾ ﻋﻠﻰ ﺍﻟﻌﺮﺑﻴﺔ ‪.‬‬
‫)‪ (8‬ﻭﺗﻌﻠﻤﻮﺍ ﺍﻟﻔﺮﺍﺋﺾ ‪ . .‬ﺇﱁ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻓﻘﻪ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﻫﻨﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪) :‬ﻟِﻜﹸﻞﱟ ﺟ‪‬ﻌ‪‬ﻠﹾﻨ‪‬ﺎ ﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﺷِﺮ‪‬ﻋ‪‬ﺔﹰ ﻭ‪‬ﻣِﻨ‪‬ﻬ‪‬ﺎﺟ‪‬ﺎ ( ‪ ،‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٨‬‬
‫)‪ (11‬ﺳﻮﺭﺓ ﺍﳊﺞ ﺁﻳﺔ ‪. ٦٧ :‬‬
‫)‪ (12‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٧‬‬

‫‪٤٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﲔ ﻣﺸﺎﺭﻛﺘﻬﻢ ﰲ ﺍﻟﻌﻴﺪ ﻭﺑﲔ ﻣﺸﺎﺭﻛﺘﻬﻢ )‪ (1‬ﰲ ﺳﺎﺋﺮ ﺍﳌﻨﺎﻫﺞ‪ ،‬ﻓﺈﻥ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﲨﻴﻊ ﺍﻟﻌﻴﺪ‪،‬‬
‫ﻣﻮﺍﻓﻘﺔ ﰲ ﺍﻟﻜﻔﺮ‪ .‬ﻭﺍﳌﻮﺍﻓﻘﺔ ﰲ ﺑﻌﺾ ﻓﺮﻭﻋﻪ‪ :‬ﻣﻮﺍﻓﻘﺔ ﰲ ﺑﻌﺾ ﺷﻌﺐ ﺍﻟﻜﻔﺮ‪ ،‬ﺑﻞ ﺍﻷﻋﻴﺎﺩ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﻣﻦ ﺃﻇﻬﺮ ﻣﺎ ﳍﺎ ﻣﻦ ﺍﻟﺸﻌﺎﺋﺮ‪ ،‬ﻓﺎﳌﻮﺍﻓﻘﺔ ﻓﻴﻬﺎ‬ ‫ﻣﻦ ﺃﺧﺺ ﻣﺎ ﺗﺘﻤﻴﺰ ﺑﻪ‬ ‫ﻫﻲ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﻫﺬﺍ ﻗﺪ‬ ‫ﰲ ﺃﺧﺺ ﺷﺮﺍﺋﻊ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺃﻇﻬﺮ ﺷﻌﺎﺋﺮﻩ‬ ‫ﻣﻮﺍﻓﻘﺔ‬
‫ﺗﻨﺘﻬﻲ ﺇﱃ ﺍﻟﻜﻔﺮ ﰲ ﺍﳉﻤﻠﺔ ﺑﺸﺮﻭﻃﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺒﺪﺅﻫﺎ ﻓﺄﻗﻞ ﺃﺣﻮﺍﻟﻪ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺍﻻﺧﺘﺼﺎﺹ ﺃﺷﺎﺭ ﺍﻟﻨﱯ ‪r‬‬
‫ﻭﻫﺬﺍ ﺃﻗﺒﺢ ﻣﻦ ﻣﺸﺎﺭﻛﺘﻬﻢ ﰲ ﻟﺒﺲ‬ ‫)‪(6‬‬
‫ﺑﻘﻮﻟﻪ‪ } :‬ﺇﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﻋﻴﺪﻧﺎ {‬
‫ﺍﻟﺰﻧﺎﺭ )‪ (7‬ﻭﳓﻮﻩ ﻣﻦ ﻋﻼﻣﺎ‪‬ﻢ؛ ﻷﻥ ﺗﻠﻚ ﻋﻼﻣﺔ ﻭﺿﻌﻴﺔ )‪ (8‬ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ‬
‫)‪(9‬‬
‫ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﻴﺪ ﻭﺗﻮﺍﺑﻌﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﳌﻠﻌﻮﻥ ﻫﻮ‬ ‫ﻣﻨﻬﺎ ﳎﺮﺩ ﺍﻟﺘﻤﻴﻴﺰ‬
‫ﻭﺃﻫﻠﻪ‪ ،‬ﻓﺎﳌﻮﺍﻓﻘﺔ ﻓﻴﻪ ﻣﻮﺍﻓﻘﺔ ﻓﻴﻤﺎ ﻳﺘﻤﻴﺰﻭﻥ ﺑﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﺳﺨﻂ ﺍﷲ ﻭﻋﻘﺎﺑﻪ‪.‬‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﺷﺮﻳﻌﺔ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻟﻜﻔﺮ‪ ،‬ﺃﻭ‬ ‫ﻗﻠﺖ‪:‬‬ ‫ﻭﺇﻥ ﺷﺌﺖ ﺃﻥ ﺗﻨﻈﻢ ﻫﺬﺍ ﻗﻴﺎﺳﺎ ﲤﺜﻴﻠﻴﺎ‬
‫ﺷﻌﲑﺓ ﻣﻦ ﺷﻌﺎﺋﺮﻩ‪ ،‬ﻓﺤﺮﻣﺖ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻓﻴﻬﺎ ﻛﺴﺎﺋﺮ ﺷﻌﺎﺋﺮ ﺍﻟﻜﻔﺮ ﻭﺷﺮﺍﺋﻌﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ‬

‫)‪ (1‬ﻗﻮﻟﻪ ‪) :‬ﰲ ﺍﻟﻌﻴﺪ ﻭﺑﲔ ﻣﺸﺎﺭﻛﺘﻬﻢ ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻫﻲ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﲔ ﺍﻟﺸﺮﺍﺋﻊ ‪.‬‬
‫)‪ (4‬ﻓﻴﻬﺎ ﻣﻮﺍﻓﻘﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺷﺮﺍﺋﻌﻪ ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٧١٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ )‪. (١٨٩٨‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺰﻧﺎﻧﲑ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻭﺻﺒﻐﺔ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻭﺻﻴﻐﺔ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﺘﻤﻴﺰ ‪.‬‬
‫)‪ (10‬ﻗﻴﺎﺱ ﺍﻟﺘﻤﺜﻴﻞ ﻫﻮ ﺇﳊﺎﻕ ﺍﻟﺸﻲﺀ ﺑﻨﻈﲑﻩ ‪ ،‬ﻭﻫﻮ ﺍﳊﻜﻢ ﻋﻠﻰ ﺷﻲﺀ ﲟﺎ ﺣﻜﻢ ﺑﻪ ﻋﻠﻰ ﻏﲑﻩ ﺑﻨﺎﺀ ﻋﻠﻰ ﺟﺎﻣﻊ ﻣﺸﺘﺮﻙ‬
‫ﺑﻴﻨﻬﻤﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪ ، (٢٥٩ / ٩‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻄﻘﻴﲔ ﻟﻠﻤﺆﻟﻒ ﺃﻳﻀ‪‬ﺎ )ﺹ‪. (٢٠٩‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﻠﺖ ‪ :‬ﺍﻟﻌﻴﺪ ﺷﺮﻳﻌﺔ ‪ .‬ﻭﻫﻮ ﺃﻭﺿﺢ ﻟﻠﻤﻌﲎ ﻟﻜﻨﻪ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬

‫‪٤٤٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺑﲔ ﻣﻦ ﺍﻟﻘﻴﺎﺱ ﺍﳉﺰﺋﻲ )‪. (1‬‬

‫ﰒ ﻛﻞ ﻣﺎ ﳜﺘﺺ ﺑﻪ ﺫﻟﻚ ﻣﻦ ﻋﺒﺎﺩﺓ ﻭﻋﺎﺩﺓ‪ ،‬ﻓﺈﳕﺎ ﺳﺒﺒﻪ ﻫﻮ ﻛﻮﻧﻪ ﻳﻮﻣﺎ ﳐﺼﻮﺻﺎ‪ ،‬ﻭﺇﻻ‬
‫ﻓﻠﻮ ﻛﺎﻥ ﻛﺴﺎﺋﺮ ﺍﻷﻳﺎﻡ ﱂ ﳜﺘﺺ ﺑﺸﻲﺀ‪ ،‬ﻭﲣﺼﻴﺼﻪ ﻟﻴﺲ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﰲ ﺷﻲﺀ‪ ،‬ﺑﻞ ﻫﻮ‬
‫ﻛﻔﺮ ﺑﻪ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ )‪ : (2‬ﺃﻥ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻣﻌﺼﻴﺔ ﷲ؛ ﻷﻧﻪ ﺇﻣﺎ ﳏﺪﺙ ﻣﺒﺘﺪﻉ‪ ،‬ﻭﺇﻣﺎ‬
‫ﻣﻨﺴﻮﺥ‪ ،‬ﻭﺃﺣﺴﻦ ﺃﺣﻮﺍﻟﻪ ‪ -‬ﻭﻻ ﺣﺴﻦ ﻓﻴﻪ ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﲟﱰﻟﺔ ﺻﻼﺓ ﺍﳌﺴﻠﻢ ﺇﱃ ﺑﻴﺖ‬
‫ﺍﳌﻘﺪﺱ‪.‬‬
‫ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻔﻌﻮﻝ ﳑﺎ ﻳﺘﺪﻳﻦ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻟﻌﺎﺩﺍﺕ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﺍﻟﻠﻌﺐ ﻭﺍﻟﺮﺍﺣﺔ‪ ،‬ﻓﻬﻮ ﺗﺎﺑﻊ ﻟﺬﻟﻚ ﺍﻟﻌﻴﺪ ﺍﻟﺪﻳﲏ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺫﻟﻚ ﺗﺎﺑﻊ ﻟﻪ )‪ (3‬ﰲ ﺩﻳﻦ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻓﻴﻪ ﺇﱃ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﲟﱰﻟﺔ ﺃﻥ ﻳﺘﺨﺬ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻋﻴﺪﺍ ﻣﺒﺘﺪﻋﺎ ﳜﺮﺝ‬ ‫ﺍﷲ‪:‬‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻣﻦ ﺟﻨﺲ ﺍﳌﺸﺮﻭﻉ ﰲ ﻳﻮﻣﻲ ﺍﻟﻔﻄﺮ‬ ‫ﻓﻴﻪ ﻣﻦ‬ ‫ﺍﻟﺼﺤﺮﺍﺀ‪ ،‬ﻭﻳﻔﻌﻞ‬
‫)‪(8‬‬
‫ﻭﻳ‪‬ﺼﻨﻊ ﳌﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻃﻌﺎﻣﺎ ﻭﳓﻮ‬ ‫ﻭﺍﻟﻨﺤﺮ‪ ،‬ﺃﻭ ﻣﺜﻞ ﺃﻥ ﻳﻨﺼﺐ ﺑﻨﻴﺔ ﻳﻄﺎﻑ ‪‬ﺎ ﻭﺗ‪‬ﺤﺞ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻓﻠﻮ ﻛﺮﻩ ﺍﳌﺴﻠﻢ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ )‪ (9‬ﻏﲑ ﻋﺎﺩﺗﻪ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻛﻤﺎ ﻳﻐﲑ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻋﺎﺩ‪‬ﻢ ﰲ‬

‫)‪ (1‬ﻟﻌﻠﻪ ﻳﻘﺼﺪ ﺑﺎﻟﻘﻴﺎﺱ ﺍﳉﺰﺋﻲ ‪ :‬ﻗﻴﺎﺱ ﺍﻟﻌﻴﺪ ﻋﻠﻰ ﻣﻔﺮﺩﺍﺕ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺟﺰﺋﻴﺎ‪‬ﺎ ‪ ،‬ﻛﻘﻴﺎﺱ ﺍﻟﻌﻴﺪ ﻋﻠﻰ ﺍﻟﺼﻮﻡ ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ‬
‫ﻻ ﳚﻮﺯ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻜﻔﺎﺭ ﰲ ﺻﻮﻣﻬﻢ ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﲡﻮﺯ ﻣﺘﺎﺑﻌﺘﻬﻢ ﰲ ﻋﻴﺪﻫﻢ ‪ ،‬ﻷﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ‪ ،‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ‪ .‬ﻭﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﳚﻌﻠﻪ ‪‬ﻤﻴﺸﺎ ‪.‬‬
‫)‪ (3‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳜﺮﺟﻮﻥ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﻔﻌﻠﻮﻥ ‪.‬‬
‫)‪ (7‬ﻣﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﳛﺞ ﺇﻟﻴﻬﺎ ‪ .‬ﻭﺍﻟﺒﻨﻴﺔ ‪ :‬ﺍﻟﺒﻨﺎﺀ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻜﺮﻩ ‪.‬‬

‫‪٤٥٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﰲ ﻧﻔﻘﺔ‪ ،‬ﻭﳓﻮ‬ ‫ﻃﻌﺎﻡ ﻭﺯﻳﻨﺔ ﻭﻟﺒﺎﺱ ﻭﺗﻮﺳﻴﻊ‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﺩﻳﺔ ﺃﻭ ﰲ ﺑﻌﻀﻬﺎ؛ ﺑﺼﻨﻌﺔ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻫﺬﺍ ﻣﻦ ﺃﻗﺒﺢ ﺍﳌﻨﻜﺮﺍﺕ ؟‬ ‫ﺑﺘﻠﻚ ﺍﻟﻌﺎﺩﺓ ﺍﶈﺪﺛﺔ‪ :‬ﺃﱂ ﻳﻜﻦ‬ ‫ﺫﻟﻚ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺘﻌﺒﺪ‬
‫ﻓﻜﺬﻟﻚ ﻣﻮﺍﻓﻘﺔ ﻫﺆﻻﺀ )‪ (5‬ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﲔ ﻭﺃﺷﺪ‪.‬‬
‫)‪(6‬‬
‫ﻣﺴﺘﺴﺮﻳﻦ ﺑﻪ‪ ،‬ﻭﺍﳌﺴﻠﻢ ﻻ ﻳﻘﺮ‬ ‫ﻧﻌﻢ‪ ،‬ﻫﺆﻻﺀ ﻳﻘﺮﻭﻥ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﺍﳌﺒﺘﺪﻉ‪ ،‬ﻭﺍﳌﻨﺴﻮﺥ‪،‬‬
‫ﻋﻠﻰ )‪ (7‬ﻣﺒﺘﺪﻉ ﻭﻻ ﻣﻨﺴﻮﺥ‪ ،‬ﻻ ﺳﺮﺍ ﻭﻻ ﻋﻼﻧﻴﺔ‪ ،‬ﻭﺃﻣﺎ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ﻓﻜﻤﺸﺎ‪‬ﺔ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‬
‫ﻭﺃﺷﺪ‪.‬‬
‫)‪(8‬‬
‫ﺃﻧﻪ ﺇﺫﺍ ﺳﻮﻍ ﻓﻌﻞ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺫﻟﻚ ﺃﺩﻯ ﺇﱃ ﻓﻌﻞ ﺍﻟﻜﺜﲑ‪ ،‬ﰒ ﺇﺫﺍ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ‪:‬‬
‫ﺍﺷﺘﻬﺮ ﺍﻟﺸﻲﺀ ﺩﺧﻞ ﻓﻴﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﻨﺎﺳﻮﺍ ﺃﺻﻠﻪ ﺣﱴ ﻳﺼﲑ ﻋﺎﺩﺓ ﻟﻠﻨﺎﺱ‪ ،‬ﺑﻞ ﻋﻴﺪﺍ‪ ،‬ﺣﱴ‬
‫ﻳﻀﺎﻫﻰ ﺑﻌﻴﺪ ﺍﷲ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺰﻳﺪ ﻋﻠﻴﻪ‪ ،‬ﺣﱴ ﻳﻜﺎﺩ ﺃﻥ ﻳﻔﻀﻲ ﺇﱃ ﻣﻮﺕ ﺍﻹﺳﻼﻡ ﻭﺣﻴﺎﺓ ﺍﻟﻜﻔﺮ‪.‬‬
‫ﻛﻤﺎ ﻗﺪ ﺳﻮﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻜﺜﲑ ﳑﻦ ﻳﺪﻋﻲ ﺍﻹﺳﻼﻡ ﻓﻴﻤﺎ ﻳﻔﻌﻠﻮﻧﻪ ﰲ ﺃﻭﺍﺧﺮ )‪ (9‬ﺻﻮﻡ ﺍﻟﻨﺼﺎﺭﻯ‪،‬‬
‫ﻣﻦ ﺍﳍﺪﺍﻳﺎ ﻭﺍﻷﻓﺮﺍﺡ‪ ،‬ﻭﺍﻟﻨﻔﻘﺎﺕ‪ ،‬ﻭﻛﺴﻮﺓ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﳑﺎ ﻳﺼﲑ ﺑﻪ ﻣﺜﻞ ﻋﻴﺪ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻞ ﺍﻟﺒﻼﺩ ﺍﳌﺼﺎﻗﺒﺔ ﻟﻠﻨﺼﺎﺭﻯ‪ ،‬ﺍﻟﱵ ﻗﻞ ﻋﻠﻢ ﺃﻫﻠﻬﺎ ﻭﺇﳝﺎ‪‬ﻢ‪ ،‬ﻗﺪ ﺻﺎﺭ ﺫﻟﻚ ﺃﻏﻠﺐ‬
‫ﻋﻨﺪﻫﻢ ﻭﺃ‪‬ﻰ ﰲ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﻋﻴﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺣﺪﺛﲏ ﺑﻪ ﺍﻟﺜﻘﺎﺕ‪.‬‬
‫)‪(10‬‬
‫ﻣﺎ ﺭﺃﻳﺘﻪ ﺑﺪﻣﺸﻖ‪ ،‬ﻭﻣﺎ ﺣﻮﳍﺎ ﻣﻦ ﺃﺭﺽ ﺍﻟﺸﺎﻡ‪ ،‬ﻣﻊ ﺃ‪‬ﺎ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻌﻠﻢ‬ ‫ﻭﺃﻣﺎ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺼﻨﻌﻬﺎ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺗﻮﺳﻊ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺘﻌﺒﺪﻭﺍ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻥ ﻫﺬﺍ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺴﺘﺴﺮﻳﻦ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺩﻳﻦ ﻣﺒﺘﺪﻉ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ‪ ،‬ﰒ ﻗﺎﻝ ‪ :‬ﻳﺪﻝ ﺃﻧﻪ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (9‬ﻣﻦ ﻫﻨﺎ ﺗﻨﺘﻬﻲ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺴﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪ ،‬ﻭﺗﺒﺪﺃ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ﺑﻘﻮﻟﻪ ‪) :‬ﺃﻭﺍﺧﺮ( ﻭﻗﺪ ﺳﺒﻖ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺑﺪﺍﻳﺔ‬
‫ﺍﻟﺴﻘﻂ )ﺹ‪. (٥٢٧‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺆﻛﺪ ﺻﺤﺔ ﺫﻟﻚ ﻣﺎ ﺭﺃﻳﺘﻪ ‪ . .‬ﺇﱁ ‪.‬‬

‫‪٤٥١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻳﺪﻭﺭ ﺑﺪﻭﺭﺍﻥ ﺻﻮﻣﻬﻢ‪،‬‬ ‫ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﺍﳋﻤﻴﺲ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺁﺧﺮ ﺻﻮﻡ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺳﺒﻌﺔ ﺃﺳﺎﺑﻴﻊ‪ ،‬ﻭﺻﻮﻣﻬﻢ؛ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﺗﺴﻤﻴﻪ ﺍﻟﻌﺮﺏ‪:‬‬
‫ﺍﻟﺼﻴﻒ‪ ،‬ﻭﺗﺴﻤﻴﻪ ﺍﻟﻌﺎﻣﺔ‪ :‬ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻘﺪﻡ ﻭﻳﺘﺄﺧﺮ ﻟﻴﺲ ﻟﻪ ﺣﺪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺸﻤﺴﻴﺔ‪،‬‬
‫ﻛﺎﳋﻤﻴﺲ ﺍﻟﺬﻱ ﻫﻮ )‪ (2‬ﰲ ﺃﻭﻝ ﻧﻴﺴﺎﻥ‪ ،‬ﺑﻞ ﻳﺪﻭﺭ ﰲ ﳓﻮ ﺛﻼﺛﺔ ﻭﺛﻼﺛﲔ ﻳﻮﻣﺎ‪ ،‬ﻻ ﻳﺘﻘﺪﻡ ﺃﻭﻟﻪ‬
‫ﻋﻦ )‪ (3‬ﺛﺎﱐ ﺷﺒﺎﻁ‪ ،‬ﻭﻻ ﻳﺘﺄﺧﺮ ﺃﻭﻟﻪ ﻋﻦ ﺛﺎﻣﻦ )‪ (4‬ﺁﺫﺍﺭ‪ ،‬ﺑﻞ ﻳﺒﺘﺪﺋﻮﻥ ﺑﺎﻻﺛﻨﲔ ﺍﻟﺬﻱ ﻫﻮ ﺃﻗﺮﺏ‬
‫ﺇﱃ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ‪ ،‬ﻟﲑﺍﻋﻮﺍ ‪ -‬ﻛﻤﺎ ﺯﻋﻤﻮﺍ )‪ - (5‬ﺍﻟﺘﻮﻗﻴﺖ ﺍﻟﺸﻤﺴﻲ‬
‫ﻭﺍﳍﻼﱄ‪.‬‬
‫ﻭﻛﻞ ﺫﻟﻚ ﺑﺪﻉ ﺃﺣﺪﺛﻮﻫﺎ ﺑﺎﺗﻔﺎﻕ ﻣﻨﻬﻢ‪ ،‬ﺧﺎﻟﻔﻮﺍ ‪‬ﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ‪‬ﺎ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻣﺎ ﻭﻗﺘﻮﺍ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﻻ ﺑﺎﳍﻼﻝ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺣﺮﻓﻮﺍ ﺍﻟﺸﺮﺍﺋﻊ ﲢﺮﻳﻔﺎ ﻟﻴﺲ‬
‫ﻫﺬﺍ ﻣﻮﺿﻊ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻳﻠﻲ ﻫﺬﺍ ﺍﳋﻤﻴﺲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﺍﻟﺬﻱ ﺟﻌﻠﻮﻩ ﺑﺈﺯﺍﺀ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺍﻟﱵ ﺻﻠﺐ ﻓﻴﻬﺎ ﺍﳌﺴﻴﺢ‬
‫ﻋﻠﻰ ﺯﻋﻤﻬﻢ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻳﺴﻤﻮ‪‬ﺎ‪ :‬ﲨﻌﺔ ﺍﻟﺼﻠﺒﻮﺕ‪ ،‬ﻭﻳﻠﻴﻪ ﻟﻴﻠﺔ ﺍﻟﺴﺒﺖ ﺍﻟﱵ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳌﺴﻴﺢ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﳐﺮﻗﺔ‬ ‫ﻛﺎﻥ ﻓﻴﻬﺎ ﰲ ﺍﻟﻘﱪ‪ ،‬ﻭﺃﻇﻨﻬﻢ ﻳﺴﻤﻮ‪‬ﺎ‪ :‬ﻟﻴﻠﺔ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺳﺒﺖ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻳﺼﻄﻨﻌﻮﻥ‬
‫ﻳﺮﻭ‪‬ﺟﻮ‪‬ﺎ ﻋﻠﻰ ﻋﺎﻣﺘﻬﻢ‪ ،‬ﻟﻐﻠﺒﺔ ﺍﻟﻀﻼﻝ ﻋﻠﻴﻬﻢ‪ ،‬ﳜﻴﻠﻮﻥ ﺇﻟﻴﻬﻢ ﺃﻥ ﺍﻟﻨﻮﺭ ﻳﱰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﰲ‬
‫ﻛﻨﻴﺴﺔ ﺍﻟﻘﻤﺎﻣﺔ )‪ (8‬ﺍﻟﱵ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﺣﱴ ﳛﻤﻠﻮﺍ ﻣﺎ ﻳﻮﻗﺪ )‪ (9‬ﻣﻦ ﺫﻟﻚ ﺍﻟﻀﻮﺀ ﺇﱃ ﺑﻼﺩﻫﻢ‬

‫)‪ (1‬ﻣﺮ ﺍﳊﺪﻳﺚ ﻋﻨﻪ )ﺹ‪ ، (٣٥٦‬ﻭﺳﻴﺄﰐ )ﺹ‪. (٥٣٩ ، ٥٣٥ ، ٥٣٤‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (3‬ﻋﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺛﺎﱐ ﺁﺫﺍﺭ ‪.‬‬
‫)‪ (5‬ﻛﻤﺎ ﺯﻋﻤﻮﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ‪ :‬ﺯﻋﻤﻮﺍ ‪ .‬ﺃﻱ ﺃﺳﻘﻂ ‪ :‬ﻛﻤﺎ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺼﻨﻌﻮﻥ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﳐﺮﻓﺔ ‪ .‬ﻭﰲ )ﺏ( ‪ :‬ﻓﻴﻬﺎ ﳏﺮﻓﺔ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻘﻴﺎﻣﺔ ‪ .‬ﻭﻛﻨﻴﺴﺔ ﺍﻟﻘﻤﺎﻣﺔ ﻫﻲ ﺃﻋﻈﻢ ﻛﻨﻴﺴﺔ ﻟﻠﻨﺼﺎﺭﻱ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ ‪ ،‬ﻭﻟﻠﻨﺼﺎﺭﻯ ﻓﻴﻬﺎ ﻣﻘﱪﺓ ﻳﺴﻤﻮ‪‬ﺎ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٣٩٦ / ٤‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻳﻮﻓﻖ ‪.‬‬

‫‪٤٥٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻋﻘﻞ ﺃﻧﻪ ﻣﺼﻨﻮﻉ ﻣﻔﺘﻌﻞ‪ ،‬ﰒ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻳﺘﻄﻠﺒﻮﻥ‬ ‫ﻣﺘﱪﻛﲔ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻋﻠﻢ ﻛﻞ ﺫﻱ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻳﻮﻡ ﺍﻷﺣﺪ ﻳﻜﻮﻥ ﺍﻟﻌﻴﺪ ﺍﻟﻜﺒﲑ ﻋﻨﺪﻫﻢ‪ ،‬ﺍﻟﺬﻱ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺎﻡ ﻓﻴﻪ‪.‬‬
‫ﰒ ﺍﻷﺣﺪ ﺍﻟﺬﻱ ﻳﻠﻲ ﻫﺬﺍ ﻳﺴﻤﻮﻧﻪ ﺍﻷﺣﺪ ﺍﳊﺪﻳﺚ‪ ،‬ﻳﻠﺒﺴﻮﻥ ﻓﻴﻪ ﺍﳉﺪﻳﺪ ﻣﻦ ﺛﻴﺎ‪‬ﻢ‬
‫ﻭﻳﻔﻌﻠﻮﻥ ﻓﻴﻪ ﺃﺷﻴﺎﺀ‪ .‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻋﻨﺪﻫﻢ ﺃﻳﺎﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﺃﻳﺎﻡ‬
‫ﻣﲎ ﻋﻴﺪﻧﺎ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻢ ﻳﺼﻮﻣﻮﻥ ﻋﻦ ﺍﻟﺪﺳﻢ )‪. (3‬‬
‫ﰒ ﰲ ﻣﻘﺪﻡ ﻓﻄﺮﻫﻢ ﻳﻔﻄﺮﻭﻥ‪ ،‬ﺃﻭ ﺑﻌﻀﻬﻢ‪ ،‬ﻋﻠﻰ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻣﻦ ﻟﱭ ﻭﺑﻴﺾ‬
‫ﻭﳊﻢ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻥ ﺃﻭﻝ ﻓﻄﺮﻫﻢ ﻋﻠﻰ ﺍﻟﺒﻴﺾ‪ ،‬ﻭﻳﻔﻌﻠﻮﻥ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ‪:‬‬
‫ﺃﻗﻮﺍﻻ ﻭﺃﻋﻤﺎﻻ ﻻ ﺗﻨﻀﺒﻂ‪.‬‬
‫ﻭﳍﺬﺍ ﲡﺪ ﻧﻘﻞ ﺍﻟﻌﻠﻤﺎﺀ ﳌﻘﺎﻻ‪‬ﻢ ﻭﺷﺮﺍﺋﻌﻬﻢ ﲣﺘﻠﻒ‪ ،‬ﻭﻋﺎﻣﺘﻪ ﺻﺤﻴﺢ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻘﻮﻡ‬
‫ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻣﺎ ﻭﺿﻌﻪ ﺭﺅﺳﺎﺀ ﺩﻳﻨﻬﻢ ﻣﻦ ﺍﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻘﺪ ﻟﺰﻣﻬﻢ ﺣﻜﻤﻪ‪،‬‬
‫)‪(4‬‬
‫ﻭﺻﺎﺭ ﺷﺮﻋﺎ ﺷﺮﻋﻪ ﺍﳌﺴﻴﺢ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻬﻢ ﰲ ﻛﻞ ﻣﺪﺓ ﻳﻨﺴﺨﻮﻥ ﺃﺷﻴﺎﺀ‪ ،‬ﻭﻳﺸﺮﻋﻮﻥ‬
‫ﺃﺷﻴﺎﺀ ﻣﻦ ﺍﻹﳚﺎﺑﺎﺕ ﻭﺍﻟﺘﺤﺮﳝﺎﺕ‪ ،‬ﻭﺗﺄﻟﻴﻒ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﳐﺎﻟﻔﺎ ﳌﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ‬
‫ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﺯﻋﻤﺎ ﻣﻨﻬﻢ ﺃﻥ ﻫﺬﺍ ﲟﱰﻟﺔ ﻧﺴﺦ ﺍﷲ ﺷﺮﻳﻌﺔ ﺑﺸﺮﻳﻌﺔ ﺃﺧﺮﻯ‪ .‬ﻓﻬﻢ ﻭﺍﻟﻴﻬﻮﺩ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻭﻏﲑﻩ ﻋﻠﻰ ﻃﺮﰲ ﻧﻘﻴﺾ‪ :‬ﺍﻟﻴﻬﻮﺩ ﲤﻨﻊ ﺃﻥ ﻳﻨﺴﺦ ﺍﷲ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﺃﻭ ﻳﺒﻌﺚ ﺭﺳﻮﻻ ﺑﺸﺮﻳﻌﺔ‬
‫* ™‪`tã öNßg9©9ur $tB Ĩ$¨Z9$# z`ÏB âä!$ygxÿ•¡9$# ãAqà)u‹y‬‬ ‫ﲣﺎﻟﻒ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﻋﻨﻬﻢ ﺑﻘﻮﻟﻪ‪} :‬‬

‫‪ (5) { 4 $ygø‹n=tæ (#qçR%x. ÓÉL©9$# ãNÍkÉJn=ö6Ï%‬ﻭﺍﻟﻨﺼﺎﺭﻯ ﲡﻴﺰ ﻷﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺷﺮﻉ ﺍﻟﺸﺮﺍﺋﻊ ﻭﻧﺴﺨﻬﺎ‪،‬‬
‫ﻓﻠﺬﻟﻚ )‪ (6‬ﻻ ﻳﻨﻀﺒﻂ ﻟﻠﻨﺼﺎﺭﻯ ﺷﺮﻳﻌﺔ ﲢﻜﻰ )‪ (7‬ﻣﺴﺘﻤﺮﺓ ﻋﻠﻰ ﺍﻷﺯﻣﺎﻥ‪.‬‬

‫)‪ (1‬ﺫﻱ ‪ :‬ﻣﻜﺎ‪‬ﺎ ﺑﻴﺎﺽ ﰲ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻄﻠﺒﻮﻥ ‪ .‬ﻭﻟﻌﻞ ﺍﳌﻌﲎ ‪ :‬ﺃ‪‬ﻢ ﻳﺬﻛﺮﻭﻥ ﻣﻄﺎﻟﺒﺘﻬﻢ ﺍﻟﻴﻬﻮﺩ ﺑﺪﻡ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺣﺪ ﺯﻋﻤﻬﻢ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻣﺎ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺸﺮﻋﻮﻥ ﻏﲑﻫﺎ ﺃﺷﻴﺎﺀ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٢‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻓﻜﺬﻟﻚ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳏﻜﻤﺔ ‪.‬‬

‫‪٤٥٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻏﺮﺿﻨﺎ ﻻ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺗﻔﺎﺻﻴﻞ ﺑﺎﻃﻠﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﻳﻜﻔﻴﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺍﳌﻨﻜﺮ ﻣﻌﺮﻓﺔ‬
‫ﲤﻴﺰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺒﺎﺡ ﻭﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﳌﺴﺘﺤﺐ ﻭﺍﻟﻮﺍﺟﺐ‪ ،‬ﺣﱴ ﻧﺘﻤﻜﻦ ‪‬ﺬﻩ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺍﺗﻘﺎﺋﻪ‬
‫)‪(1‬‬
‫ﻭﺍﺟﺘﻨﺎﺑﻪ ﻛﻤﺎ ﻧﻌﺮﻑ ﺳﺎﺋﺮ ﺍﶈﺮﻣﺎﺕ؛ ﺇﺫ ﺍﻟﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺗﺮﻛﻬﺎ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻌﺮﻑ ﺍﳌﻨﻜﺮ ‪-‬‬
‫ﲨﻠﺔ ﻭﻻ ﺗﻔﺼﻴﻼ ‪ -‬ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﻗﺼﺪ ﺍﺟﺘﻨﺎﺑﻪ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﺍﳉﻤﻠﻴﺔ ﻛﺎﻓﻴﺔ‪ ،‬ﲞﻼﻑ ﺍﻟﻮﺍﺟﺒﺎﺕ‪:‬‬
‫ﻓﺈﻥ ﺍﻟﻐﺮﺽ )‪ (2‬ﳌﺎ ﻛﺎﻥ ﻓﻌﻠﻬﺎ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﻻ ﻳﺘﺄﺗﻰ )‪ (3‬ﺇﻻ ﻣﻔﺼﻼ‪ ،‬ﻭﺟﺒﺖ ﻣﻌﺮﻓﺘﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻟﺘﻔﺼﻴﻞ‪.‬‬
‫ﻭﺇﳕﺎ ﻋﺪﺩﺕ ﺃﺷﻴﺎﺀ ﻣﻦ ﻣﻨﻜﺮﺍﺕ ﺩﻳﻨﻬﻢ‪ ،‬ﳌﺎ ﺭﺃﻳﺖ ﻃﻮﺍﺋﻒ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﺑﺘﻠﻲ ﺑﺒﻌﻀﻬﺎ‪،‬‬
‫ﻭﺟﻬﻞ ﻛﺜﲑ ﻣﻨﻬﻢ ﺃ‪‬ﺎ ﻣﻦ ﺩﻳﻦ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﻠﻌﻮﻥ ﻫﻮ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻗﺪ ﺑﻠﻐﲏ ﺃﻳﻀﺎ ﺃ‪‬ﻢ ﳜﺮﺟﻮﻥ‬
‫ﰲ ﺍﳋﻤﻴﺲ ﺍﻟﺬﻱ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﺇﱃ ﺍﻟﻘﺒﻮﺭ؛ ﻳﺒﺨﺮﻭ‪‬ﺎ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻭﻫﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﰲ ﺍﻟﺒﺨﻮﺭ ﺑﺮﻛﺔ‪ ،‬ﻭﺩﻓﻊ ﺃﺫﻯ ‪ -‬ﻭﺭﺍﺀ‬ ‫ﻳﻨﺤﺮﻭﻥ‬
‫ﻛﻮﻧﻪ ﻃﻴﺒﺎ ‪ -‬ﻭﻳﻌﺪﻭﻧﻪ ﻣﻦ ﺍﻟﻘﺮﺍﺑﲔ ﻣﺜﻞ ﺍﻟﺬﺑﺎﺋﺢ‪ ،‬ﻭﻳﺰﻓﻮﻧﻪ )‪ (6‬ﺑﻨﺤﺎﺱ‪ ،‬ﻳﻀﺮﺑﻮﻧﻪ ﻛﺄﻧﻪ ﻧﺎﻗﻮﺱ‬
‫ﺻﻐﲑ‪ ،‬ﻭﺑﻜﻼﻡ ﻣﺼﻨﻒ‪ ،‬ﻭﻳﺼﻠﺒﻮﻥ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻨﻜﺮﺓ‪.‬‬
‫ﻭﻟﺴﺖ ﺃﻋﻠﻢ ﲨﻴﻊ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﺕ )‪ (7‬ﻣﺎ ﺭﺃﻳﺖ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻔﻌﻠﻮﻧﻪ‪،‬‬
‫ﻭﺃﺻﻠﻪ ﻣﺄﺧﻮﺫ ﻋﻨﻬﻢ‪ ،‬ﺣﱴ ﺇﻧﻪ )‪ (8‬ﻛﺎﻥ ﰲ ﻣﺪﺓ ﺍﳋﻤﻴﺲ‪ ،‬ﺗﺒﻘﻰ ﺍﻷﺳﻮﺍﻕ ﳑﻠﻮﺀﺓ ﻣﻦ ﺃﺻﻮﺍﺕ‬
‫ﻫﺬﻩ ﺍﻟﻨﻮﺍﻗﻴﺲ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﺮﻗﺎﺋﲔ‪ ،‬ﻣﻦ ﺍﳌﻨﺠﻤﲔ ﻭﻏﲑﻫﻢ‪ ،‬ﺑﻜﻼﻡ ﺃﻛﺜﺮﻩ ﺑﺎﻃﻞ‪ ،‬ﻭﻓﻴﻪ ﻣﺎ‬
‫ﻫﻮ ﳏﺮﻡ ﺃﻭ ﻛﻔﺮ‪ ،‬ﻭﻗﺪ ﺃﻟﻘﻲ ﺇﱃ ﲨﺎﻫﲑ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﲨﻴﻌﻬﻢ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﲨﻠﺔ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻔﺮﺽ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻻ ﻳﺄﰐ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﺒﺨﺮﻭﻥ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺒﺨﺮﻭﻥ ﺑﻴﻮ‪‬ﻢ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﻟﻜﻮﻧﻪ ﻃﻴﺒ‪‬ﺎ ‪ .‬ﻭﰲ )ﺏ( ‪ :‬ﻭﺭﺍﺀ ﻟﻜﻮﻧﻪ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺮﻗﻮﻧﻪ ‪ .‬ﻭﻣﻌﲎ ﻳﺰﻓﻮﻧﻪ ‪ :‬ﳛﻤﻠﻮﻧﻪ ﻣﺴﺮﻋﲔ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻛﺮﺕ ﻣﺎ ﺫﻛﺮﺕ ﳌﺎ ‪.‬‬
‫)‪ (8‬ﺇﻧﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺝ ﺩ( ‪.‬‬

‫‪٤٥٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺃﻋﲏ ﺑﺎﻟﻌﺎﻣﺔ ﻫﻨﺎ‪ :‬ﻛﻞ ﻣﻦ ﻻ ﻳﻌﻠﻢ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﻛﺜﲑﺍ ﳑﻦ ﻳﻨﺘﺴﺐ )‪ (1‬ﺇﱃ ﻓﻘﻪ‬
‫)‪(2‬‬
‫ﺑﱪﻛﺘﻪ‪ ،‬ﻣﻦ ﺍﻟﻌﲔ‬ ‫ﺃﻭ ﺩﻳﻦ ﻗﺪ ﺷﺎﺭﻙ ﰲ ﺫﻟﻚ‪ ،‬ﺃﻟﻘﻲ ﺇﻟﻴﻬﻢ ﻫﺬﺍ ﺍﻟﺒﺨﻮﺭ ﺍﳌﺮﻗﻲ ﻳﻨﺘﻔﻊ‬
‫ﻭﺍﻟﺴﺤﺮ ﻭﺍﻷﺩﻭﺍﺀ ﻭﺍﳍﻮﺍﻡ‪ ،‬ﻭﻳﺼﻮﺭﻭﻥ ﰲ ﺃﻭﺭﺍﻕ ﺻﻮﺭ ﺍﳊﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ‪ ،‬ﻭﻳﻠﺼﻘﻮ‪‬ﺎ ﰲ‬
‫ﺑﻴﻮ‪‬ﻢ ﺯﻋﻤﺎ ﻣﻨﻬﻢ ﺃﻥ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ‪ -‬ﺍﳌﻠﻌﻮﻥ ﻓﺎﻋﻠﻬﺎ ﺍﻟﱵ ﻻ ﺗﺪﺧﻞ ﺍﳌﻼﺋﻜﺔ ﺑﻴﺘﺎ ﻫﻲ ﻓﻴﻪ ‪:-‬‬
‫ﲤﻨﻊ ﺍﳍﻮﺍﻡ‪ ،‬ﻭﻫﻮ ﺿﺮﺏ ﻣﻦ ﻃﻼﺳﻢ ﺍﻟﺼﺎﺑﺌﺔ‪.‬‬
‫)‪(3‬‬
‫ﺑﺎﺏ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﳜﺮﺝ ﺧﻠﻖ ﻋﻈﻴﻢ ﰲ‬ ‫ﰒ ﻛﺜﲑ ﻣﻨﻬﻢ ‪ -‬ﻋﻠﻰ ﻣﺎ ﺑﻠﻐﲏ ‪ -‬ﻳﺼﻠﺐ‬
‫ﺍﳋﻤﻴﺲ ﺍﳌﺘﻘﺪﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻤﻴﺲ‪ ،‬ﻳﺒﺨﺮﻭﻥ ﺍﳌﻘﺎﺑﺮ‪ ،‬ﻭﻳﺴﻤﻮﻥ ﻫﺬﺍ ﺍﳌﺘﺄﺧﺮ‪ :‬ﺍﳋﻤﻴﺲ ﺍﻟﻜﺒﲑ‪،‬‬
‫ﻭﻫﻮ ﻋﻨﺪ ﺍﷲ ﺍﳋﻤﻴﺲ ﺍﳌﻬﲔ ﺍﳊﻘﲑ؛ ﻫﻮ ﻭﺃﻫﻠﻪ ﻭﻣﻦ ﻳﻌﻈﻤﻪ )‪ (4‬ﻓﺈﻥ ﻛﻞ ﻣﺎ ﻋﻈﻢ ﺑﺎﻟﺒﺎﻃﻞ ﻣﻦ‬
‫ﻣﻜﺎﻥ ﺯﻣﺎﻥ‪ ،‬ﺃﻭ ﺣﺠﺮ ﺃﻭ ﺷﺠﺮ ﺃﻭ ﺑﻨﻴﺔ‪ :‬ﳚﺐ ﻗﺼﺪ ﺇﻫﺎﻧﺘﻪ‪ ،‬ﻛﻤﺎ ‪‬ﺎﻥ ﺍﻷﻭﺛﺎﻥ ﺍﳌﻌﺒﻮﺩﺓ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻟﻮﻻ ﻋﺒﺎﺩ‪‬ﺎ ﻟﻜﺎﻧﺖ ﻛﺴﺎﺋﺮ ﺍﻷﺣﺠﺎﺭ‪.‬‬
‫)‪(6) (5‬‬
‫ﻭﻇﺎﺋﻒ ﺃﻛﺜﺮﻫﺎ‬ ‫ﻭﳑﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ‪ :‬ﺃ‪‬ﻢ ﻳﻮﻇﻔﻮﻥ ﻋﻠﻰ ﺍﻷﻛﺮﺓ‬
‫ﻛﺮﻫﺎ‪ ،‬ﻣﻦ ﺍﻟﻐﻨﻢ ﻭﺍﻟﺪﺟﺎﺝ ﻭﺍﻟﻠﱭ ﻭﺍﻟﺒﻴﺾ‪ ،‬ﻓﻴﺠﺘﻤﻊ ﻓﻴﻬﺎ ﲢﺮﳝﺎﻥ‪ :‬ﺃﻛﻞ ﻣﺎﻝ ﺍﳌﺴﻠﻢ‪ ،‬ﺃﻭ‬
‫ﺍﳌﻌﺎﻫﺪ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺷﻌﺎﺭ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﳚﻌﻠﻮﻧﻪ ﻣﻴﻘﺎﺗﺎ ﻹﺧﺮﺍﺝ ﺍﻟﻮﻛﻼﺀ‪ ،‬ﻋﻠﻰ ﺍﳌﺰﺍﺭﻉ‪،‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻓﻴﻪ ﺍﻟﺒﻴﺾ‪ ،‬ﻭﻳﻨﻔﻘﻮﻥ ﻓﻴﻪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻭﻳﺰﻳﻨﻮﻥ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﻳﺼﺒﻐﻮﻥ‬ ‫ﻭﻳﻄﺒﺨﻮﻥ‬
‫ﺃﻭﻻﺩﻫﻢ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻘﺸﻌﺮ ﻣﻨﻬﺎ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﱂ ﳝﺖ ﻗﻠﺒﻪ‪ ،‬ﺑﻞ‬
‫ﻳﻌﺮﻑ ﺍﳌﻌﺮﻭﻑ ﻭﻳﻨﻜﺮ ﺍﳌﻨﻜﺮ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ ﺏ( ‪ :‬ﻳﻨﺴﺐ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻳﻨﻔﻊ ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﺒﻴﺖ ‪ .‬ﻭﻣﻌﲎ ﻳﺼﻠﺐ ﺑﺎﺏ ﺍﻟﺒﻴﺖ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ : -‬ﻳﻀﻊ ﻋﻠﻴﻪ ﺍﻟﺼﻠﻴﺐ ﳍﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ‪.‬‬
‫)‪ (4‬ﻭﻣﻦ ﻳﻌﻈﻤﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪ .‬ﻭﻗﺪ ﻣﺮ ﺗﻌﺮﻳﻒ ﻫﺬﺍ ﺍﳋﻤﻴﺲ ﺃﻳﻀ‪‬ﺎ ‪.‬‬
‫)‪ (5‬ﺍﻷﻛﺮﺓ ‪ :‬ﲨﻊ ﺃﻛﹼﺎﺭ ﻭﻫﻮ ‪ :‬ﺍﳊﺮ‪‬ﺍﺙ )ﺍﳌﺰﺍﺭﻉ ﻭﳓﻮﻩ( ‪ ،‬ﻭﻣﻌﲎ ﻳﻮﻇﻔﻮﻥ ‪ :‬ﻳﻘﺪﺭﻭﻥ ﻭﻳﻔﺮﺿﻮﻥ ﻋﻠﻴﻬﻢ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳍﻤﺰﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪ ، (٣٧٨ / ١‬ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻭ ﻅ ﻑ( ‪) ،‬ﺹ‪. (٧٢٨‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﻣﺎﻛﻦ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﻄﺤﻨﻮﻥ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻳﺼﻨﻌﻮﻥ ‪.‬‬

‫‪٤٥٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻓﻬﻞ‬ ‫ﻭﺧﻠﻖ ﻛﺜﲑ ﻣﻨﻬﻢ ﻳﻀﻌﻮﻥ ﺛﻴﺎ‪‬ﻢ ﲢﺖ ﺍﻟﺴﻤﺎﺀ ﺭﺟﺎﺀ ﻟﱪﻛﺔ ﻣﺮﻭﺭ ﻣﺮﱘ ﻋﻠﻴﻬﺎ‬
‫ﻳﺴﺘﺮﻳﺐ ﻣﻦ ﰲ ﻗﻠﺒﻪ ﺃﺩﱏ ﺣﻴﺎﺓ ﻣﻦ ﺍﻹﳝﺎﻥ ﺃﻥ ﺷﺮﻳﻌﺔ ﺟﺎﺀﺕ ﲟﺎ ﻗﺪﻣﻨﺎ ﺑﻌﻀﻪ ﻣﻦ ﳐﺎﻟﻔﺔ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻻ ﻳﺮﺿﻰ ﻣﻦ ﺷﺮﻋﻬﺎ ﺑﺒﻌﺾ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﺢ ؟‬
‫)‪(2‬‬
‫ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ‪ :‬ﻳﻄﻠﻮﻥ ﺃﺑﻮﺍﺏ ﺑﻴﻮ‪‬ﻢ ﻭﺩﻭﺍ‪‬ﻢ ﺑﺎﳋﻠﻮﻕ ﻭﺍﳌﻐﺮﺓ‬
‫ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻨﻜﺮﺍﺕ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻜﻔﻴﻨﺎ ﺷﺮ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﺑﺎﷲ‬
‫ﺍﻟﺘﻮﻓﻴﻖ )‪. (3‬‬
‫ﻭﺃﺻﻞ ﺫﻟﻚ ﻛﻠﻪ‪ :‬ﺇﳕﺎ ﻫﻮ ﺍﺧﺘﺼﺎﺹ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ ﺑﺄﻣﺮ ﺟﺪﻳﺪ‪ ،‬ﺃﻭ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺑﻌﺾ‬
‫ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻳﻮﺿﺢ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺬﻱ ﻳﻘﻊ ﰲ ﺁﺧﺮ ﺻﻮﻣﻬﻢ ﻳﻌﻈﻤﻮﻧﻪ ﺟﺪﺍ ﻭﻳﺴﻤﻮﻥ‬
‫)‪(4‬‬
‫ﺍﳋﻤﻴﺲ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﲨﻌﺘﻪ‪ :‬ﺍﳉﻤﻌﺔ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﳚﺘﻬﺪﻭﻥ ﰲ ﺍﻟﺘﻌﺒﺪ ﻓﻴﻪ ﻣﺎ ﻻ‬ ‫ﲬﻴﺴﻪ‪:‬‬
‫ﳚﺘﻬﺪﻭﻥ ﰲ ﻏﲑﻩ‪ ،‬ﲟﱰﻟﺔ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﰲ ﺩﻳﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻷﺣﺪ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺃﻭﻝ ﺍﻷﺳﺒﻮﻉ ﻳﺼﻄﻨﻌﻮﻥ )‪ (5‬ﻓﻴﻪ ﻋﻴﺪﺍ ﻳﺴﻤﻮﻧﻪ‪ :‬ﺍﻟﺸﻌﺎﻧﲔ‪ ،‬ﻫﻜﺬﺍ ﻧﻘﻞ ﺑﻌﻀﻬﻢ ﻋﻨﻬﻢ‪ ،‬ﻭﻧﻘﻞ‬
‫ﺑﻌﻀﻬﻢ ﻋﻨﻬﻢ )‪ (6‬ﺃﻥ ﺍﻟﺸﻌﺎﻧﲔ ﻫﻮ ﺃﻭﻝ ﺃﺣﺪ ﰲ ﺻﻮﻣﻬﻢ‪ ،‬ﳜﺮﺟﻮﻥ ﻓﻴﻪ ﺑﻮﺭﻕ ﺍﻟﺰﻳﺘﻮﻥ ﻭﳓﻮﻩ‪،‬‬
‫ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺫﻟﻚ ﻣﺸﺎ‪‬ﺔ ﳌﺎ ﺟﺮﻯ ﻟﻠﻤﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺣﲔ ﺩﺧﻞ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‬
‫)‪(7‬‬
‫ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﺜﺎﺭ ﻋﻠﻴﻪ ﻏﻮﻏﺎﺀ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﺭﺍﻛﺒﺎ ﺃﺗﺎﻧﺎ ﻣﻊ ﺟﺤﺸﻬﺎ‪ ،‬ﻓﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭ‪‬ﻰ‬
‫ﻭﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻗﺪ ﻭﻛﻠﻮﺍ ﻗﻮﻣﺎ ﻣﻌﻬﻢ ﻋﺼﻲ ﻳﻀﺮﺑﻮﻧﻪ ‪‬ﺎ‪ ،‬ﻓﺄﻭﺭﻗﺖ ﺗﻠﻚ ﺍﻟﻌﺼﻲ ﻭﺳﺠﺪ‬
‫ﺃﻭﻟﺌﻚ )‪ (8‬ﻟﻠﻤﺴﻴﺢ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﱪﻛﺔ ﻣﻦ ﻣﺮﱘ ﺗﱰﻝ ﻋﻠﻴﻬﺎ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﳌﻐﺮﺍﺀ ‪ .‬ﻭﺍﳌﻐﺮﺓ ‪ :‬ﻟﻮﻥ ﻟﻴﺲ ﺑﻨﺎﺻﻊ ﺍﳊﻤﺮﺓ ‪ ،‬ﻭﺍﻟﻄﲔ ﺍﻷﲪﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳌﻴﻢ‬
‫‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪ ١٤٠ / ٢‬ـ ‪. (١٤١‬‬
‫)‪ (3‬ﺍﻟﺴﻄﺮﺍﻥ ﺍﻷﺧﲑﺍﻥ ‪ :‬ﺳﻘﻄﺎ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺘﺴﻤﻴﺘﻪ ﺍﳋﻤﻴﺲ ﺍﻟﻜﺒﲑ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺼﻨﻌﻮﻥ ‪.‬‬
‫)‪ (6‬ﻭﻧﻘﻞ ﺑﻌﻀﻬﻢ ﻋﻨﻬﻢ ‪ -‬ﺍﻷﺧﲑﺓ ‪ -‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻳﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭﻟﺌﻚ ﺍﻟﻐﻮﻏﺎﺀ ‪.‬‬

‫‪٤٥٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻌﻴﺪ ﺍﻟﺸﻌﺎﻧﲔ ﻣﺸﺎ‪‬ﺔ ﻟﺬﻟﻚ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﲰﻲ ﰲ ﺷﺮﻭﻁ ﻋﻤﺮ ﻭﻛﺘﺐ ﺍﻟﻔﻘﻪ‪ " :‬ﺃﻥ‬
‫ﻻ ﻳﻈﻬﺮﻭﻩ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ " ﻭﻳﺴﻤﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻴﺪ ﻭﻛﻞ ﳐﺮﺝ ﳜﺮﺟﻮﻧﻪ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ‪:‬‬
‫ﺑﺎﻋﻮﺛﺎ‪ (1) ،‬ﻓﺎﻟﺒﺎﻋﻮﺙ )‪ (2‬ﺍﺳﻢ ﺟﻨﺲ ﳌﺎ ﻳﻈﻬﺮ ﺑﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻌﻴﺪ ﺍﻟﻔﻄﺮ ﻭﺍﻟﻨﺤﺮ )‪. (3‬‬
‫ﻓﻤﺎ ﳛﻜﻮﻧﻪ ﻋﻦ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﻫﻮ ﰲ ﺣﻴﺰ‬
‫ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻻ ﻧﻜﺬ‪‬ﻢ ﻓﻴﻪ؛ ﻹﻣﻜﺎﻧﻪ‪ ،‬ﻭﻻ ﻧﺼﺪﻗﻬﻢ؛ ﳉﻬﻠﻬﻢ ﻭﻓﺴﻘﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ‬
‫ﺍﻟﺘﻌﻴﻴﺪ ﻓﺈﺣﻴﺎﺀ ﺩﻳﻦ ﺃﺣﺪﺛﻮﻩ‪ ،‬ﺃﻭ ﺩﻳﻦ ﻧﺴﺨﻪ ﺍﷲ )‪. (4‬‬
‫ﰒ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﺍﻟﺬﻱ ﻳﺴﻤﻮﻧﻪ ﺍﳋﻤﻴﺲ ﺍﻟﻜﺒﲑ‪ ،‬ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﰲ ﻣﺜﻠﻪ ﻧﺰﻟﺖ ﺍﳌﺎﺋﺪﺓ ﺍﻟﱵ‬
‫‪¢Oßg¯=9$# zNtƒó•tB ßûøó$# Ó|¤ŠÏã tA$s%‬‬ ‫ﺫﻛﺮﻫﺎ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺣﻴﺚ‪ ......................‬ﻗﺎﻝ )‪} (5‬‬
‫)‪(6‬‬
‫‪|MRr&ur $oYø%ã—ö‘$#ur ( y7ZÏiB Zptƒ#uäur‬‬ ‫‘‪$tRÌ•Åz#uäur $oYÏ9¨rX{ #Y‰ŠÏã $oYs9 ãbqä3s? Ïä!$yJ¡¡9$# z`ÏiB Zoy‰Í¬!$tB $oYø‹n=tã öAÌ“Rr& !$oY-/u‬‬

‫ﻓﻴﻮﻡ ﺍﳋﻤﻴﺲ ﻫﻮ ﻳﻮﻡ ﻋﻴﺪ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﻭﻳﻮﻡ ﺍﻷﺣﺪ ﻳﺴﻤﻮﻧﻪ ﻋﻴﺪ‬ ‫)‪(7‬‬
‫‪{ ÇÊÊÍÈ‬‬ ‫‪tûüÏ%Ηº§•9$# çŽö•yz‬‬

‫ﺍﻟﻔﺼﺢ )‪ (8‬ﻭﻋﻴﺪ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺍﻟﻌﻴﺪ ﺍﻟﻜﺒﲑ‪.‬‬

‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻷﻭﻻﺩﻫﻢ ﺍﻟﺒﻴﺾ ﺍﳌﺼﺒﻮﻍ ﻭﳓﻮﻩ؛ ﻷ‪‬ﻢ ﻓﻴﻪ‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﻋﻴﺪﺍ ﺻﺎﺭﻭﺍ ﻳﺼﻨﻌﻮﻥ‬
‫ﻳﺄﻛﻠﻮﻥ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﳊﻢ ﻭﻟﱭ ﻭﺑﻴﺾ؛ ﺇﺫ ﺻﻮﻣﻬﻢ ﻫﻮ ﻋﻦ ﺍﳊﻴﻮﺍﻥ ﻭﻣﺎ ﳜﺮﺝ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺑﺎﻏﻮﺛﹰﺎ ‪ ،‬ﻓﺎﻟﺒﺎﻏﻮﺙ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺯﺍﺩ ‪ :‬ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺯﺍﺩ ‪ :‬ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ﺯﺍﺩ ‪ :‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺣﻴﺚ ‪ .‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﺳﺘﺄﰐ ﺑﻌﺪ ﺳﻄﺮ ﺗﻘﺮﻳﺒ‪‬ﺎ ‪ ،‬ﻓﻠﻌﻠﻪ ﺧﻄﻔﻬﺎ ﺑﺼﺮ ﺍﻟﻨﺎﺳﺦ ‪ ،‬ﻓﺄﺛﺒﺘﻬﺎ ﻫﻨﺎ ‪.‬‬
‫)‪ (5‬ﻗﺎﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﱂ ﻳﻜﻤﻞ ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١١٤‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻔﻀﺢ ‪ ،‬ﻭﻫﻮ ﺗﺼﺤﻴﻒ ‪ .‬ﻭﺍﻟﻔﺼﺢ ‪ :‬ﻫﻮ ﻋﻴﺪ ﺫﻛﺮﻯ ﻗﻴﺎﻣﺔ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ ‪ ،‬ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﺍﻟﺒﺎﻃﻞ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪ ، (٦٩٧ / ٢‬ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ،‬ﻣﺎﺩﺓ )ﻓﺼﺢ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺼﻨﻌﻮﻥ ﻓﻴﻪ ﻭﻷﻭﻻﺩﻫﻢ ‪.‬‬
‫)‪ (10‬ﻓﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٤٥٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﺄﻛﻠﻮﻥ ﰲ ﺻﻮﻣﻬﻢ ﺍﳊﺐ ﻭﻣﺎ ﻳﺼﻨﻊ ﻣﻨﻪ‪ :‬ﻣﻦ ﺯﻳﺖ )‪ (1‬ﻭﺷﲑﺝ )‪ (2‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻋﺎﻣﺔ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﶈﻜﻴﺔ ﻋﻦ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻏﲑﻫﺎ ﳑﺎ ﱂ ﳛﻚ‪ ،‬ﻗﺪ ﺯﻳﻨﻬﺎ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻟﻜﺜﲑ ﳑﻦ ﻳﺪﻋﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺟﻌﻞ ﳍﺎ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﻜﺎﻧﺔ ﻭﺣﺴﻦ ﻇﻦ‪ ،‬ﻭﺯﺍﺩﻭﺍ ﰲ ﺑﻌﺾ ﺫﻟﻚ‬
‫ﻭﻧﻘﺼﻮﺍ‪ ،‬ﻭﻗﺪﻣﻮﺍ ﻭﺃﺧﺮﻭﺍ؛ ﺇﻣﺎ ﻷﻥ ﺑﻌﺾ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻗﺪ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺃﻭ‬
‫)‪(3‬‬
‫ﻏﲑﻭﻩ ﻫﻢ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺪ ﻳﻐﲑﻭﻥ ﺑﻌﺾ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﺍﳊﻖ‪ .‬ﻟﻜﻦ ﻛﻠﻤﺎ ﺧﺼﺖ‬
‫)‪(5‬‬
‫ﺑﻪ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻭﳓﻮﻫﺎ‪ ،‬ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﺧﺼﻮﺹ )‪ (4‬ﰲ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﺧﺼﻮﺻﻬﺎ‬
‫ﰲ ﺍﻟﺪﻳﻦ ﺍﻟﺒﺎﻃﻞ‪ :‬ﺇﳕﺎ ﺃﺻﻞ ﲣﺼﻴﺼﻬﺎ ﻣﻦ ﺩﻳﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﲣﺼﻴﺼﻬﺎ ﺑﺬﻟﻚ ﻓﻴﻪ ﻣﺸﺎ‪‬ﺔ ﳍﻢ‪،‬‬
‫)‪(6‬‬
‫ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ‪‬ﺬﺍ ﲢﺼﻞ ﺍﳌﺨﺎﻟﻔﺔ ﳍﻢ‪ ،‬ﻛﻤﺎ ﰲ ﺻﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ؛ ﻷﻥ‬ ‫ﻭﻟﻴﺲ ﳉﺎﻫﻞ‬
‫)‪(7‬‬
‫ﻛﺎﻥ ﺃﺻﻠﻪ ﻣﺸﺮﻭﻋﺎ ﻟﻨﺎ‪ ،‬ﻭﻫﻢ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻓﺈﻧﺎ ﳔﺎﻟﻔﻬﻢ ﰲ ﻭﺻﻔﻪ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﱂ‬ ‫ﺫﻟﻚ ﻓﻴﻤﺎ‬
‫ﻳﻜﻦ ﰲ ﺩﻳﻨﻨﺎ ﲝﺎﻝ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ ﺩﻳﻨﻬﻢ‪ ،‬ﺍﳌﺒﺘﺪﻉ ﺃﻭ ﺍﳌﻨﺴﻮﺥ‪ ،‬ﻓﻠﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﺸﺎ‪‬ﻬﻢ ﻻ ﰲ‬
‫ﺃﺻﻠﻪ‪ ،‬ﻭﻻ ﰲ ﻭﺻﻔﻪ‪ ،‬ﻛﻤﺎ ﻗﺪﻣﻨﺎ ﻗﺎﻋﺪﺓ ﺫﻟﻚ ﻓﻴﻤﺎ ﻣﻀﻰ‪.‬‬
‫ﻓﺈﺣﺪﺍﺙ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻳﺘﻌﻠﻖ ﲣﺼﻴﺼﻬﺎ ‪‬ﻢ ﻻ ﺑﻨﺎ‪ ،‬ﻫﻮ ﻣﺸﺎ‪‬ﺔ ﳍﻢ ﰲ ﺃﺻﻞ‬
‫ﲣﺼﻴﺺ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺑﺸﻲﺀ ﻓﻴﻪ ﺗﻌﻈﻴﻢ‪ ،‬ﻭﻫﺬﺍ ﺑﲔ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻳﻜﺮﻩ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﻨﲑﻭﺯ‬
‫ﻭﺍﳌﻬﺮﺟﺎﻥ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﻌﻈﻤﻮﻥ )‪ (8‬ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺃﺣﺪﺙ ﻓﻴﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﺰﻳﺪ ﺫﻟﻚ ﻭﺿﻮﺣﺎ ﺃﻥ ﺍﻷﻣﺮ ﻗﺪ ﺁﻝ ﺇﱃ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺻﺎﺭﻭﺍ ﰲ ﻣﺜﻞ ﻫﺬﺍ‬
‫)‪(9‬‬
‫ﺍﻟﻜﻔﺎﺭ ‪ -‬ﻋﻴﺪ ﺍﳌﺎﺋﺪﺓ ‪ -‬ﺁﺧﺮ ﲬﻴﺲ ﰲ ﺻﻮﻡ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻱ‬ ‫ﺍﳋﻤﻴﺲ ﺍﻟﺬﻱ ﻫﻮ ﻋﻴﺪ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺧﺒﺰ ﻭﺯﺑﻴﺐ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﺳﲑﺝ ‪ :‬ﻭﺍﻟﺸﲑﺝ ﻫﻮ ‪ :‬ﺯﻳﺖ ﺍﻟﺴﻤﺴﻢ ‪ .‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪. (٥٠٥ / ١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳌﺎ ﺍﺧﺘﺼﺖ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺧﺼﻮﺻﻴﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺧﺼﺼﻮﻫﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﻟﻠﺠﺎﻫﻞ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺍﻵﻥ ﺫﻟﻚ ﻓﻠﻤﺎ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻟﻚ ﺍﻟﻴﻮﻡ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻨﺪ ‪.‬‬

‫‪٤٥٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﺴﻤﻮﻧﻪ ﺍﳋﻤﻴﺲ ﺍﻟﻜﺒﲑ ‪ -‬ﻭﻫﻮ ﺍﳋﻤﻴﺲ ﺍﳊﻘﲑ ‪ -‬ﳚﺘﻤﻌﻮﻥ ﰲ ﺃﻣﺎﻛﻦ ﺍﺟﺘﻤﺎﻋﺎﺕ ﻋﻈﻴﻤﺔ‪،‬‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺍﻷﻃﻌﻤﺔ‬ ‫ﺑﺎﳊﻤﺮﺓ ﺩﻭﺍ‪‬ﻢ‪ ،‬ﻭﻳﺼﻨﻌﻮﻥ‬ ‫ﻭﻳﺼﺒﻐﻮﻥ ﺍﻟﺒﻴﺾ ﻭﻳﻄﺒﺨﻮﻥ ﺑﺎﻟﻠﱭ‪ ،‬ﻭﻳﻨﻜﺘﻮﻥ‬
‫ﺍﻟﱵ ﻻ ﺗﻜﺎﺩ ﺗﻔﻌﻞ ﰲ ﻋﻴﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻳﺘﻬﺎﺩﻭﻥ ﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ ﻣﺜﻞ ﻣﻮﺍﺳﻢ ﺍﳊﺞ‪،‬‬
‫ﻭﻋﺎﻣﺘﻬﻢ ﻗﺪ ﻧﺴﻮﺍ ﺃﺻﻞ ﺫﻟﻚ ﻭﻋﻠﺘﻪ‪ ،‬ﻭﺑﻘﻲ ﻋﺎﺩﺓ ﻣﻄﺮﺩﺓ ﻛﺎﻋﺘﻴﺎﺩﻫﻢ ﺑﻌﻴﺪﻱ ﺍﻟﻔﻄﺮ ﻭﺍﻟﻨﺤﺮ‬
‫ﻭﺃﺷﺪ‪.‬‬
‫ﻭﺍﺳﺘﻌﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺇﻏﻮﺍﺋﻬﻢ ﺑﺬﻟﻚ ﺃﻥ ﺍﻟﺰﻣﺎﻥ ﺯﻣﺎﻥ ﺭﺑﻴﻊ‪ ،‬ﻭﻫﻮ ﻣﺒﺪﺃ ﺍﻟﻌﺎﻡ ﺍﻟﺸﻤﺴﻲ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﻗﺪ ﻛﺜﺮ ﻓﻴﻪ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻠﱭ ﻭﺍﻟﺒﻴﺾ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻣﻊ ﺃﻥ ﻋﻴﺪ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻴﺲ ﻫﻮ ﻳﻮﻣﺎ‬
‫ﳏﺪﻭﺩﺍ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺸﻤﺴﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻘﺪﻡ ﻓﻴﻬﺎ ﻭﻳﺘﺄﺧﺮ‪ ،‬ﰲ ﳓﻮ ﺛﻼﺛﺔ ﻭﺛﻼﺛﲔ ﻳﻮﻣﺎ ﻛﻤﺎ‬
‫ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫)‪(5‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺗﺼﺪﻳﻖ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ } r‬ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ { )‪ (4) (3‬ﻭﺳﺒﺒﻪ‬
‫ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺃﻣﺮ ﻋﻴﺪﻫﻢ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺸﺎ‪‬ﺔ ﰲ‬
‫ﺍﻟﻘﻠﻴﻞ ﺫﺭﻳﻌﺔ ﻭﻭﺳﻴﻠﺔ ﺇﱃ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﺢ؛ ﻛﺎﻧﺖ ﳏﺮﻣﺔ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺃﻓﻀﺖ ﺇﱃ ﻣﺎ ﻫﻮ‬
‫ﻛﻔﺮ ﺑﺎﷲ‪ ،‬ﻣﻦ ﺍﻟﺘﱪﻙ ﺑﺎﻟﺼﻠﻴﺐ ﻭﺍﻟﺘﻌﻤﻴﺪ ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ )‪ (6‬ﺃﻭ ﻗﻮﻝ )‪ (7‬ﺍﻟﻘﺎﺋﻞ‪ :‬ﺍﳌﻌﺒﻮﺩ ﻭﺍﺣﺪ‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻄﺮﻕ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﺘﻀﻤﻦ‪ :‬ﺇﻣﺎ ﻛﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﺍﳌﺒﺪﻟﺘﲔ ﺍﳌﻨﺴﻮﺧﺘﲔ‪ ،‬ﻣﻮﺻﻠﺔ ﺇﱃ ﺍﷲ؛ ﻭﺇﻣﺎ ﺍﺳﺘﺤﺴﺎﻥ ﺑﻌﺾ ﻣﺎ ﻓﻴﻬﺎ‪،‬‬
‫ﳑﺎ ﳜﺎﻟﻒ ﺩﻳﻦ ﺍﷲ‪ ،‬ﺃﻭ ﺍﻟﺘﺪﻳﻦ )‪ (8‬ﺑﺬﻟﻚ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﳑﺎ ﻫﻮ ﻛﻔﺮ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ‪ ،‬ﻭﺑﺎﻟﻘﺮﺁﻥ‬

‫)‪ (1‬ﻳﻨﻜﺘﻮﻥ ‪ :‬ﺃﻱ ﻳﻨﻘﻄﻮﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻨﻮﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺎﺀ )‪. (١٦٥ / ١‬‬
‫)‪ (2‬ﰲ )ﺃ ﺏ ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺼﻄﻨﻌﻮﻥ ‪.‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (٦٨٨٩‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٦٩‬ﺃﲪﺪ )‪. (٨٤/٣‬‬
‫)‪ (4‬ﺍﳊﺪﻳﺚ ﻣﺮ ﺍﻟﻜﻼﻡ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﺴﻨﻦ ‪.‬‬
‫)‪ (6‬ﻗﺎﻝ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ‪) :‬ﺍﳌﻌﻤﻮﺩﻳﺔ ‪ -‬ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ‪ : -‬ﺃﻥ ﻳﻐﻤﺲ ﺍﻟﻘﺲ ﺍﻟﻄﻔﻞ ﰲ ﻣﺎﺀ ‪ ،‬ﻳﺘﻠﻮ ﻋﻠﻴﻪ ﺑﻌﺾ ﻓﻘﺮ‬
‫ﻣﻦ ﺍﻹﳒﻴﻞ ‪ ،‬ﻭﻫﻮ ﺁﻳﺔ ﺍﻟﺘﻨﺼﲑ ﻋﻨﺪﻫﻢ ( ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪. (٦٣٢ / ٢‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻗﻮﻝ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻭﺍﻟﺘﺪﻳﻦ ‪.‬‬

‫‪٤٥٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺑﺎﻹﺳﻼﻡ‪ ،‬ﺑﻼ ﺧﻼﻑ ﺑﲔ ﺍﻷﻣﺔ ﺍﻟﻮﺳﻂ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺃﺻﻞ ﺫﻟﻚ ﺍﳌﺸﺎ‪‬ﺔ ﻭﺍﳌﺸﺎﺭﻛﺔ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﻳﺘﺒﲔ ﻟﻚ ﻛﻤﺎﻝ ﻣﻮﻗﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳊﻨﻴﻔﻴﺔ‪ ،‬ﻭﺑﻌﺾ ﺣﻜﻤﺔ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﻟﺮﺳﻮﻟﻪ ﻣﻦ‬
‫ﻣﺒﺎﻳﻨﺔ ﺍﻟﻜﻔﺎﺭ ﻭﳐﺎﻟﻔﺘﻬﻢ ﰲ ﻋﺎﻣﺔ ﺃﻣﻮﺭﻫﻢ؛ ﻟﺘﻜﻮﻥ ﺍﳌﺨﺎﻟﻔﺔ ﺃﺣﺴﻢ ﳌﺎﺩﺓ ﺍﻟﺸﺮ )‪ (1‬ﻭﺃﺑﻌﺪ ﻋﻦ‬
‫ﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻨﺎﺱ‪.‬‬
‫)‪(2‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻧﺎ ﻟﻮ ﱂ ﻧﺮ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻗﺪ ﺃﻓﻀﺖ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﺢ ﻟﻜﺎﻥ ﻋﻠﻤﻨﺎ ﲟﺎ ﺍﻟﻄﺒﺎﻉ ﻋﻠﻴﻪ‬
‫ﻭﺍﺳﺘﺪﻻﻟﻨﺎ ﺑﺄﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻳﻮﺟﺐ ﺍﻟﻨﻬﻲ ﻋﻦ ﻫﺬﻩ ﺍﻟﺬﺭﻳﻌﺔ‪ ،‬ﻓﻜﻴﻒ ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ‬
‫ﺍﻟﱵ ﺃﻓﻀﺖ ﺇﻟﻴﻬﺎ ﺍﳌﺸﺎ‪‬ﺔ ﻣﺎ ﻗﺪ ﻳﻮﺟﺐ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻜﻠﻴﺔ ؟‪.‬‬
‫ﻭﺳﺮ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ :‬ﺃﻥ ﺍﳌﺸﺎ‪‬ﺔ ﺗﻔﻀﻲ ﺇﱃ ﻛﻔﺮ‪ ،‬ﺃﻭ ﻣﻌﺼﻴﺔ ﻏﺎﻟﺒﺎ‪ ،‬ﺃﻭ ﺗﻔﻀﻲ ﺇﻟﻴﻬﻤﺎ )‪ (3‬ﰲ‬
‫ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﳌﻔﻀﻲ ﻣﺼﻠﺤﺔ‪ ،‬ﻭﻣﺎ ﺃﻓﻀﻰ ﺇﱃ ﺫﻟﻚ ﻛﺎﻥ ﳏﺮﻣﺎ‪ :‬ﻓﺎﳌﺸﺎ‪‬ﺔ ﳏﺮﻣﺔ‪.‬‬
‫ﻭﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﻣﻮﺍﺭﺩﻫﺎ ﻭﻣﺼﺎﺩﺭﻫﺎ ﺩﺍﻝ )‪ (4‬ﻋﻠﻰ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﻣﺎ‬ ‫ﻭﻣﺎ ﺃﻓﻀﻰ ﺇﻟﻴﻪ ﻋﻠﻰ ﻭﺟﻪ ﺧﻔﻲ ﺣﺮﻡ‬ ‫ﺃﻥ ﻣﺎ ﺃﻓﻀﻰ ﺇﱃ ﺍﻟﻜﻔﺮ ‪ -‬ﻏﺎﻟﺒﺎ ‪ -‬ﺣﺮﻡ‬
‫ﺃﻓﻀﻰ ﺇﻟﻴﻪ ﰲ ﺍﳉﻤﻠﺔ ﻭﻻ ﺣﺎﺟﺔ ﺗﺪﻋﻮ ﺇﻟﻴﻪ‪ ،‬ﺣﺮﻡ )‪ (7‬ﻛﻤﺎ ﻗﺪ ﺗﻜﻠﻤﻨﺎ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﻟﺬﺭﺍﺋﻊ‪ ،‬ﰲ‬
‫ﻏﲑ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﺍﳌﻘﺪﻣﺔ ﺍﻷﻭﱃ ﻗﺪ ﺷﻬﺪ ‪‬ﺎ ﺍﻟﻮﺍﻗﻊ ﺷﻬﺎﺩﺓ ﻻ ﲣﻔﻰ ﻋﻠﻰ ﺑﺼﲑ ﻭﻻ ﺃﻋﻤﻰ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﺍﻹﻓﻀﺎﺀ ﺃﻣﺮ ﻃﺒﻴﻌﻲ‪ ،‬ﻗﺪ ﺍﻋﺘﱪﻩ ﺍﻟﺸﺎﺭﻉ ﰲ ﻋﺎﻣﺔ ﺍﻟﺬﺭﺍﺋﻊ ﺍﻟﱵ ﺳﺪﻫﺎ ﻛﻤﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻦ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﳓﻮﺍ ﻣﻦ ﺛﻼﺛﲔ ﺃﺻﻼ ﻣﻨﺼﻮﺻﺔ‪ ،‬ﺃﻭ ﳎﻤﻌﺎ ﻋﻠﻴﻬﺎ ﰲ ﻛﺘﺎﺏ‪) :‬ﺑﻄﻼﻥ‬

‫)‪ (1‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺍﻟﺸﺮﻙ ‪ .‬ﻭﻫﻮ ﻭﺟﻴﻪ ﻓﺘﺄﻣﻞ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲟﺎ ﻓﻄﺮﺕ ﺍﻟﻄﺒﺎﺋﻊ ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﺇﻟﻴﻬﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺩﻝ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺮﺍﻡ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺮﺍﻡ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺮﺍﻡ ‪.‬‬

‫‪٤٦٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺘﺤﻠﻴﻞ( )‪. (1‬‬

‫)‪(2‬‬
‫ﺃﻥ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳌﻮﺍﺳﻢ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﳍﺎ ﻣﻨﻔﻌﺔ ﻋﻈﻴﻤﺔ ﰲ ﺩﻳﻦ ﺍﳋﻠﻖ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‬
‫ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﻛﺎﻧﺘﻔﺎﻋﻬﻢ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ‪ ،‬ﻭﳍﺬﺍ ﺟﺎﺀﺕ ‪‬ﺎ ﻛﻞ ﺷﺮﻳﻌﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫} ‪ (3) { 3 ÉO»yè÷RF{$# ÏpyJ‹Îgt/ .`ÏiB Nßgs%y—u‘ $tB 4’n?tã «!$# zNó™$# (#rã•ä.õ‹u‹Ïj9 %Z3|¡YtB $oYù=yèy_ 7p¨Bé& Èe@à6Ï9ur‬ﻭﻗﺎﻝ‪:‬‬

‫} ‪. (4) { öNèd %¸3|¡YtB $uZù=yèy_ 7p¨Bé& Èe@ä3Ïj9‬‬

‫ﰒ ﺇﻥ ﺍﷲ ﺷﺮﻉ ﻋﻠﻰ ﻟﺴﺎﻥ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻣﺎ ﻓﻴﻪ ﺻﻼﺡ ﺍﳋﻠﻖ ﻋﻠﻰ ﺃﰎ‬
‫‪öNä3ø‹n=tæ àMôJoÿøCr&ur öNä3oYƒÏŠ öNä3s9 àMù=yJø.r& tPöqu‹ø9$#‬‬ ‫ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﻤﺎﻝ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪ (5) { ÓÉLyJ÷èÏR‬ﻭﳍﺬﺍ ﺃﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺃﻋﻈﻢ ﺃﻋﻴﺎﺩ ﺍﻷﻣﺔ ﺍﳊﻨﻴﻔﻴﺔ؛ ﻓﺈﻧﻪ ﻻ ﻋﻴﺪ ﰲ ﺍﻟﻨﻮﻉ‬
‫ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻌﻴﺪ ﺍﻟﺬﻱ ﳚﺘﻤﻊ ﻓﻴﻪ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻫﻮ ﻋﻴﺪ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻻ ﻋﲔ ﻣﻦ ﺃﻋﻴﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﻨﻮﻉ ﺃﻋﻈﻢ ﻣﻦ ﻳﻮﻡ ﻛﺎﻥ ﻗﺪ )‪ (6‬ﺃﻗﺎﻣﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻗﺪ ﻧﻔﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ‪.‬‬
‫ﻭﺍﻟﺸﺮﺍﺋﻊ ﻫﻲ ﻏﺬﺍﺀ ﺍﻟﻘﻠﻮﺏ ﻭﻗﻮ‪‬ﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪- t‬ﻭﻳﺮﻭﻯ ﻣﺮﻓﻮﻋﺎ ‪:-‬‬
‫} ﺇﻥ ﻛﻞ ﺁﺩﺏ ﳛﺐ ﺃﻥ ﺗﺆﺗﻰ ﻣﺄﺩﺑﺘﻪ ﻭﺇﻥ ﻣﺄﺩﺑﺔ ﺍﷲ ﻫﻲ ﺍﻟﻘﺮﺁﻥ { )‪. (7‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺘﺎﺏ )ﺇﻗﺎﻣﺔ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺑﻄﻼﻥ ﺍﻟﺘﺤﻠﻴﻞ( ‪ .‬ﺗﻨﺒﻴﻪ ‪ :‬ﻛﺘﺎﺏ )ﺇﻗﺎﻣﺔ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺍﻟﺘﺤﻠﻴﻞ(‬
‫ﻟﻠﻤﺆﻟﻒ ﻳﻮﺟﺪ ﺿﻤﻦ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ )‪ ٩٧ / ٣‬ـ ‪ ، (٤٠٥‬ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺑﺒﲑﻭﺕ ‪ ،‬ﻛﻤﺎ ﻃﺒﻊ ﰲ ﻛﺘﺎﺏ‬
‫ﻣﺴﺘﻘﻞ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ - :‬ﻛﻌﺎﺩﺗﻪ ‪ : -‬ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣٤‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ . ٦٧‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻜﺲ ﺗﺮﺗﻴﺐ ﺍﻵﻳﺘﲔ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (6‬ﻗﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻋﻦ ﲰﺮﺓ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪ ، (٥١٤ / ١‬ﺭﻗﻢ )‪ ، (٢٢٨٦‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ‬
‫ﺍﻟﺒﻴﻬﻘﻲ ﺃﻳﻀﺎ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪ ، (٥٢٦ / ١‬ﺭﻗﻢ )‪ . (٢٣٥٦‬ﻭﺃﺧﺮﺟﻪ‬
‫ﺍﳊﺎﻛﻢ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﺮﻓﻌﻪ ﺑﻠﻔﻆ ‪ " :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﺄﺩﺑﺔ ﺍﷲ ﻓﺎﻗﺒﻠﻮﺍ ﻣﻦ ﻣﺄﺩﺑﺘﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪،‬‬

‫‪٤٦١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻦ ﺷﺄﻥ ﺍﳉﺴﺪ ﺇﺫﺍ ﻛﺎﻥ ﺟﺎﺋﻌﺎ ﻓﺄﺧﺬ ﻣﻦ ﻃﻌﺎﻡ ﺣﺎﺟﺘﻪ؛ ﺍﺳﺘﻐﲎ ﻋﻦ ﻃﻌﺎﻡ ﺁﺧﺮ‪ ،‬ﺣﱴ‬
‫ﻻ ﻳﺄﻛﻠﻪ ﺇﻥ ﺃﻛﻞ ﻣﻨﻪ ﺇﻻ ﺑﻜﺮﺍﻫﺔ‪ ،‬ﻭﲡﺸﻢ‪ ،‬ﻭﺭﲟﺎ ﺿﺮﻩ ﺃﻛﻠﻪ‪ ،‬ﺃﻭ ﱂ ﻳﻨﺘﻔﻊ ﺑﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻫﻮ‬
‫ﺍﳌﻐﺬﻱ ﻟﻪ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺑﺪﻧﻪ‪ ،‬ﻓﺎﻟﻌﺒﺪ ﺇﺫﺍ ﺃﺧﺬ ﻣﻦ ﻏﲑ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺸﺮﻭﻋﺔ ﺑﻌﺾ ﺣﺎﺟﺘﻪ‪ ،‬ﻗﻠﹼﺖ‬
‫ﺭﻏﺒﺘﻪ ﰲ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻧﺘﻔﺎﻋﻪ ﺑﻪ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺍﻋﺘﺎﺽ ﻣﻦ ﻏﲑﻩ‪ ،‬ﲞﻼﻑ ﻣﻦ ﺻﺮﻑ ‪‬ﻤﺘﻪ ﻭﳘﺘﻪ‬
‫ﺇﱃ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻓﺈﻧﻪ ﺗﻌﻈﻢ )‪ (1‬ﳏﺒﺘﻪ ﻟﻪ ﻭﻣﻨﻔﻌﺘﻪ ﺑﻪ‪ ،‬ﻭﻳﺘﻢ ﺩﻳﻨﻪ )‪ (2‬ﻭﻳﻜﻤﻞ ﺇﺳﻼﻣﻪ‪.‬‬
‫ﻭﻟﺬﺍ ﲡﺪ )‪ (3‬ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ )‪ (4‬ﲰﺎﻉ ﺍﻟﻘﺼﺎﺋﺪ ﻟﻄﻠﺐ ﺻﻼﺡ ﻗﻠﺒﻪ؛ ﺗﻨﻘﺺ ﺭﻏﺒﺘﻪ ﰲ ﲰﺎﻉ‬
‫)‪(5‬‬
‫ﻳﺒﻘﻰ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺣﱴ ﺭﲟﺎ ﻛﺮﻫﻪ‪ ،‬ﻭﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺴﻔﺮ ﺇﱃ ﺯﻳﺎﺭﺍﺕ ﺍﳌﺸﺎﻫﺪ ﻭﳓﻮﻫﺎ؛ ﻻ‬
‫ﳊﺞ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ )‪ (6‬ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﻗﻠﺐ ﻣﻦ ﻭﺳﻌﺘﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ‬
‫)‪(7‬‬
‫ﺃﺩﻣﻦ ﻋﻠﻰ ﺃﺧﺬ ﺍﳊﻜﻤﺔ ﻭﺍﻵﺩﺍﺏ ﻣﻦ ﻛﻼﻡ ﺣﻜﻤﺎﺀ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻻ ﻳﺒﻘﻰ ﳊﻜﻤﺔ‬
‫ﺍﻹﺳﻼﻡ ﻭﺁﺩﺍﺑﻪ ﰲ ﻗﻠﺒﻪ ﺫﺍﻙ ﺍﳌﻮﻗﻊ‪ ،‬ﻭﻣﻦ ﺃﺩﻣﻦ )‪ (8‬ﻗﺼﺺ ﺍﳌﻠﻮﻙ ﻭﺳﲑﻫﻢ؛ ﻻ ﻳﺒﻘﻰ ﻟﻘﺼﺺ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺳﲑﻫﻢ ﰲ ﻗﻠﺒﻪ ﺫﺍﻙ ﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻭﻧﻈﲑ )‪ (9‬ﻫﺬﺍ ﻛﺜﲑ )‪. (10‬‬
‫ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ‪ } r‬ﻣﺎ ﺍﺑﺘﺪﻉ ﻗﻮﻡ ﺑﺪﻋﺔ ﺇﻻ ﻧﺰﻉ ﺍﷲ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺴﻨﺔ‬

‫ﻣﺜﻠﻬﺎ { )‪ (1) (11‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﳊﺎﻛﻢ ‪ :‬ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ ﺑﺼﺎﱀ ﺑﻦ ﻋﻤﺮ ‪ ،‬ﻭﻓﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺴﻠﻢ ‪ ،‬ﺿﻌﻔﻪ ﺍﻟﺬﻫﱯ ‪ ،‬ﻣﺴﺘﺪﺭﻙ‬
‫ﺍﳊﺎﻛﻢ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ )‪ (٥٥٥ / ١‬ﻣﻊ ﺍﻟﺘﻠﺨﻴﺺ ﻟﻠﺬﻫﱯ ﰲ ﻧﻔﺲ ﺍﻟﺼﻔﺤﺔ ‪.‬‬
‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﺗﻌﻠﻢ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺘﻢ ﺩﻳﻨﻪ ﺑﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﳒﺪ ‪.‬‬
‫)‪ (4‬ﻣﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﻻ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﺍﳊﺮﺍﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪ .‬ﻭﻫﻲ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﶈﺮﻡ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻣﻦ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺩﻣﻦ ﻋﻠﻰ ﻗﺼﺺ ﺍﳌﻠﻮﻙ ‪.‬‬
‫)‪ (9‬ﻧﻈﲑ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ( ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﻧﻈﺎﺋﺮ ﻫﺬﺍ ﻛﺜﲑﺓ ‪.‬‬
‫)‪ (11‬ﺃﲪﺪ )‪. (١٠٥/٤‬‬

‫‪٤٦٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﺬﺍ ﺃﻣﺮ ﳚﺪﻩ ﻣﻦ ﻧﻔﺴﻪ ﻣﻦ ﻧﻈﺮ ﰲ ﺣﺎﻟﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻷﻣﺮﺍﺀ‪ ،‬ﻭﺍﻟﻌﺎﻣﺔ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻭﳍﺬﺍ ﻋﻈﻤﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻨﻜﲑ ﻋﻠﻰ ﻣﻦ ﺃﺣﺪﺙ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻛﺮﻫﺘﻬﺎ )‪ (2‬؛ ﻷﻥ ﺍﻟﺒﺪﻉ‬
‫ﻟﻮ ﺧﺮﺝ ﺍﻟﺮﺟﻞ ﻣﻨﻬﺎ ﻛﻔﺎﻓﺎ ﻻ ﻋﻠﻴﻪ ﻭﻻ ﻟﻪ ﻟﻜﺎﻥ ﺍﻷﻣﺮ ﺧﻔﻴﻔﺎ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻮﺟﺐ ﻟﻪ ﻓﺴﺎﺩﺍ‪،‬‬
‫ﻣﻨﻪ )‪ (3‬ﻧﻘﺺ ﻣﻨﻔﻌﺔ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺣﻘﻪ‪ ،‬ﺇﺫ ﺍﻟﻘﻠﺐ ﻻ ﻳﺘﺴﻊ ﻟﻠﻌﻮﺽ ﻭﺍﳌﻌﻮﺽ ﻣﻨﻪ )‪. (4‬‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﺍﳉﺎﻫﻠﻴﲔ‪ } :‬ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ ﻳﻮﻣﲔ ﺧﲑﺍ‬

‫ﻣﻨﻬﻤﺎ { )‪ (6) (5‬ﻓﻴﺒﻘﻰ ﺍﻏﺘﺬﺍﺀ ﻗﻠﺒﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺒﺘﺪﻋﺔ ﻣﺎﻧﻌﺎ ﻋﻦ ﺍﻻﻏﺘﺬﺍﺀ‪ - ،‬ﺃﻭ ﻣﻦ‬
‫ﻛﻤﺎﻝ ﺍﻻﻏﺘﺬﺍﺀ ‪ -‬ﺑﺘﻠﻚ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ )‪ (7‬ﺍﻟﻨﺎﻓﻌﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﻴﻔﺴﺪ ﻋﻠﻴﻪ ﺣﺎﻟﻪ ﻣﻦ ﺣﻴﺚ‬
‫)‪(9‬‬
‫ﻻ ﻳﺸﻌﺮ )‪ (8‬ﻛﻤﺎ ﻳﻔﺴﺪ ﺟﺴﺪ ﺍﳌﻐﺘﺬﻱ ﺑﺎﻷﻏﺬﻳﺔ ﺍﳋﺒﻴﺜﺔ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﺘﺒﲔ‬
‫ﻟﻚ ﺑﻌﺾ ﺿﺮﺭ ﺍﻟﺒﺪﻉ‪.‬‬
‫ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﻓﻼ ﳜﻔﻰ ﻣﺎ ﺟﻌﻞ ﺍﷲ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﺘﺸﻮﻕ ﺇﱃ ﺍﻟﻌﻴﺪ ﻭﺍﻟﺴﺮﻭﺭ ﺑﻪ‬
‫)‪(10‬‬
‫ﻭﺍﺟﺘﻤﺎﻋﺎﺕ ﻭﺭﺍﺣﺔ‪ ،‬ﻭﻟﺬﺓ ﻭﺳﺮﻭﺭﺍ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻳﻮﺟﺐ‬ ‫ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﻣﺮﻩ‪ ،‬ﺍﺗﻔﺎﻗﺎ‬
‫ﺗﻌﻈﻴﻤﻪ ﻟﺘﻌﻠﻖ ﺍﻷﻏﺮﺍﺽ ﺑﻪ‪ ،‬ﻓﻠﻬﺬﺍ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﰲ ﺍﻟﻌﻴﺪ‪ ،‬ﺑﺈﻋﻼﻥ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ‪ ،‬ﺣﱴ‬
‫ﺟﻌﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻜﺒﲑ ﰲ ﺻﻼﺗﻪ ﻭﺧﻄﺒﺘﻪ ﻭﻏﲑ ﺫﻟﻚ‪ :‬ﻣﺎ ﻟﻴﺲ ﰲ ﺳﺎﺋﺮ ﺍﻟﺼﻠﻮﺍﺕ‪،‬‬

‫)‪ (1‬ﺍﳊﺪﻳﺚ ﻣﺮ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﺣﺬﺭﺕ ﻣﻨﻬﺎ ‪ .‬ﻭﺃﺳﻘﻂ ‪ :‬ﻭﻛﺮﻫﺘﻬﺎ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻓﺴﺎﺩ‪‬ﺍ ﰲ ﻗﻠﺒﻪ ﻭﺩﻳﻨﻪ ﻳﻨﺸﺄ ﻣﻦ ﻧﻘﺺ ‪ . .‬ﺇﱁ ‪ .‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻋﻤﺎ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (4‬ﻣﻨﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ ﻁ( ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻨﻪ ‪.‬‬
‫)‪ (5‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٥٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١١٣٤‬ﺃﲪﺪ )‪. (٢٣٥/٣‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﻣﺮ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ )ﺹ‪. (٤٨٥‬‬
‫)‪ (7‬ﺍﻟﺼﺎﳊﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻳﻌﻠﻢ( ﺑﺪﻝ )ﻳﺸﻌﺮ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﺗﺒﲔ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻧﻔﺎﻗﹰﺎ ‪.‬‬

‫‪٤٦٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺃﻗﺎﻣﺖ )‪ (1‬ﻓﻴﻪ ﻣﻦ ﺗﻌﻈﻴﻢ ﺍﷲ ﻭﺗﱰﻳﻞ ﺍﻟﺮﲪﺔ ﻓﻴﻪ ‪ -‬ﺧﺼﻮﺻﺎ ﺍﻟﻌﻴﺪ ﺍﻷﻛﱪ ‪ -‬ﻣﺎ ﻓﻴﻪ ﺻﻼﺡ‬
‫‪Èe@à2 4’n?tãur Zw%y`Í‘ š‚qè?ù'tƒ Ædkptø:$$Î/ Ĩ$¨Y9$# ’Îû bÏiŒr&ur‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬ ‫)‪(2‬‬
‫ﺍﳋﻠﻖ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ‬

‫‪. (3) { öNßgs9 yìÏÿ»oYtB (#r߉ygô±uŠÏj9‬‬ ‫‪ÇËÐÈ 9,ŠÏJtã ?dksù Èe@ä. `ÏB šúüÏ?ù'tƒ 9•ÏB$|Ê‬‬

‫ﻓﺼﺎﺭ ﻣﺎ ﻭ‪‬ﺳ‪‬ﻊ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻋﻮﻧﺎ ﻋﻠﻰ ﺍﻧﺘﻔﺎﻋﻬﺎ ﲟﺎ ﺧﺺ ﺑﻪ‬
‫ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻓﺈﺫﺍ ﺃﻋﻄﻴﺖ ﺍﻟﻨﻔﻮﺱ ﰲ ﻏﲑ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺣﻈﻬﺎ‪ ،‬ﺃﻭ ﺑﻌﻀﻪ ﺍﻟﺬﻱ‬
‫)‪(4‬‬
‫ﻭﺯﺍﻝ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﻋﻨﺪﻫﺎ ﻣﻦ ﺍﶈﺒﺔ‬ ‫ﻳﻜﻮﻥ ﰲ ﻋﻴﺪ ﺍﷲ؛ ﻓﺘﺮﺕ ﻋﻦ ﺍﻟﺮﻏﺒﺔ ﰲ ﻋﻴﺪ ﺍﷲ‬
‫ﻭﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻓﻨﻘﺺ ﺑﺴﺒﺐ ﺫﻟﻚ ﺗﺄﺛﲑ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻓﻴﻪ )‪ (6) (5‬ﻓﺨﺴﺮﺕ ﺍﻟﻨﻔﻮﺱ )‪ (7‬ﺧﺴﺮﺍﻧﺎ‬
‫ﻣﺒﻴﻨﺎ‪.‬‬
‫)‪(8‬‬
‫ﻭﺃﻗﻞ ﺍﻟﺪﺭﺟﺎﺕ‪ :‬ﺃﻧﻚ ﻟﻮ ﻓﺮﺿﺖ ﺭﺟﻠﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻗﺪ ﺍﺟﺘﻤﻊ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺄﻣﺮ ﺍﻟﻌﻴﺪ ﻋﻠﻰ‬
‫ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﻬﺘﻢ ‪‬ﺬﺍ ﻭ‪‬ﺬﺍ‪ ،‬ﻓﺈﻧﻚ ﺑﺎﻟﻀﺮﻭﺭﺓ ﲡﺪ ﺍﳌﺘﺠﺮﺩ ﻟﻠﻤﺸﺮﻭﻉ‪ ،‬ﺃﻋﻈﻢ ﺍﻫﺘﻤﺎﻣﺎ‬
‫ﺑﻪ ﻣﻦ ﺍﳌﺸﺮﻙ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺪﺭﻙ ﻫﺬﺍ ﻓﻠﻐﻔﻠﺘﻪ ﺃﻭ ﺇﻋﺮﺍﺿﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﻌﻠﻤﻪ ﻣﻦ‬
‫ﻳﻌﺮﻑ ﺑﻌﺾ ﺃﺳﺮﺍﺭ ﺍﻟﺸﺮﺍﺋﻊ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻹﺣﺴﺎﺱ ﺑﻔﺘﻮﺭ ﺍﻟﺮﻏﺒﺔ‪ ،‬ﻓﻴﺠﺪﻩ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻓﺈﻧﺎ ﳒﺪ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺴﺎ ﺃﻭﻻﺩﻩ‪ ،‬ﺃﻭ‬
‫)‪(9‬‬
‫ﺣﺮﻣﺔ ﺍﻟﻌﻴﺪ ﺍﳌﺮﺿﻲ ﻣﻦ‬ ‫ﻭﺳﻊ ﻋﻠﻴﻬﻢ ﰲ ﺑﻌﺾ ﺍﻷﻋﻴﺎﺩ ﺍﳌﺴﺨﻮﻃﺔ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻨﻘﺺ‬
‫ﻗﻠﻮ‪‬ﻢ‪ ،‬ﺣﱴ ﻟﻮ ﻗﻴﻞ‪ :‬ﺑﻞ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﺎ ﻳﺴﻊ ﻫﺬﻳﻦ‪ ،‬ﻗﻴﻞ‪ :‬ﻟﻮ ﲡﺮﺩﺕ ﻷﺣﺪﳘﺎ ﻟﻜﺎﻥ ﺃﻛﻤﻞ‪.‬‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺃﻗﺎﻡ ‪ .‬ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ﺟﻌﻞ ‪ .‬ﺃﻣﺎ )ﺃﻗﺎﻣﺖ( ﻓﺎﻟﻀﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ‪:‬‬
‫ﺟﺎﺀﺕ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺫﻟﻚ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٢٨ ، ٢٧‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﰲ ﺩﻳﻦ ﺍﷲ ‪.‬‬
‫)‪ (5‬ﻓﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ﺯﺍﺩ ﺑﻌﺪ )ﻓﻴﻪ( ‪ :‬ﺫﻟﻚ ‪ .‬ﰒ ﻗﺎﻝ ‪ :‬ﻭﺧﺴﺮﺕ ‪.‬‬
‫)‪ (7‬ﺍﻟﻨﻔﻮﺱ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (8‬ﻋﻠﻰ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ ﺏ( ‪ :‬ﻳﻨﻘﺺ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ )‪: (1‬‬

‫ﺃﻥ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺑﻌﺾ ﺃﻋﻴﺎﺩﻫﻢ ﻳﻮﺟﺐ ﺳﺮﻭﺭ ﻗﻠﻮ‪‬ﻢ ﲟﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﺧﺼﻮﺻﺎ‬
‫)‪(2‬‬
‫ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺻﺎﺭﻭﺍ ﻓﺮﻋﺎ ﳍﻢ ﰲ‬ ‫ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻘﻬﻮﺭﻳﻦ ﲢﺖ ﺫﻝ ﺍﳉﺰﻳﺔ ﻭﺍﻟﺼﻐﺎﺭ‪ ،‬ﻓﺮﺃﻭﺍ‬
‫ﺧﺼﺎﺋﺺ ﺩﻳﻨﻬﻢ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻮﺟﺐ ﻗﻮﺓ ﻗﻠﻮ‪‬ﻢ ﻭﺍﻧﺸﺮﺍﺡ ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻭﺭﲟﺎ ﺃﻃﻤﻌﻬﻢ ﺫﻟﻚ ﰲ‬
‫)‪(3‬‬
‫ﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﺃﻣﺮ ﳏﺴﻮﺱ‪ ،‬ﻻ ﻳﺴﺘﺮﻳﺐ ﻓﻴﻪ ﻋﺎﻗﻞ‪،‬‬ ‫ﺍﻧﺘﻬﺎﺯ ﺍﻟﻔﺮﺹ‪ ،‬ﻭﺍﺳﺘﺬﻻﻝ‬
‫ﻓﻜﻴﻒ ﳚﺘﻤﻊ ﻣﺎ ﻳﻘﺘﻀﻲ ﺇﻛﺮﺍﻣﻬﻢ ﺑﻼ ﻣﻮﺟﺐ ﻣﻊ ﺷﺮﻉ ﺍﻟﺼﻐﺎﺭ ﰲ ﺣﻘﻬﻢ ؟‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺩﺱ )‪: (4‬‬
‫ﺃﻥ ﳑﺎ ﻳﻔﻌﻠﻮﻧﻪ ﰲ ﻋﻴﺪﻫﻢ )‪ (5‬ﻣﺎ ﻫﻮ ﻛﻔﺮ‪ ،‬ﻭﻣﺎ ﻫﻮ )‪ (6‬ﺣﺮﺍﻡ ﻭﻣﺎ ﻫﻮ )‪ (7‬ﻣﺒﺎﺡ ﻟﻮ ﲡﺮﺩ‬
‫ﻋﻦ ﻣﻔﺴﺪﺓ ﺍﳌﺸﺎ‪‬ﺔ‪ ،‬ﰒ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ ﻳﻈﻬﺮ ﻏﺎﻟﺒﺎ‪ ،‬ﻭﻗﺪ ﳜﻔﻰ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺎﻣﺔ؛‬
‫ﻓﺎﳌﺸﺎ‪‬ﺔ ﻓﻴﻤﺎ ﱂ ﻳﻈﻬﺮ ﲢﺮﳝﻪ ﻟﻠﻌﺎﱂ‪ ،‬ﻳﻮﻗﻊ ﺍﻟﻌﺎﻣﻲ ﰲ ﺃﻥ ﻳﺸﺎ‪‬ﻬﻢ ﻓﻴﻤﺎ ﻫﻮ ﺣﺮﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﻭﺟﻪ ﺍﻟﺬﺭﻳﻌﺔ ﺃﻧﺎ ﻫﻨﺎﻙ )‪ (8‬ﻗﻠﻨﺎ‪ :‬ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﺍﻟﻘﻠﻴﻞ )‪ (9‬ﺗﺪﻋﻮ ﺇﱃ‬
‫)‪(10‬‬
‫ﰲ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻫﻨﺎ ﺟﻨﺲ ﺍﳌﻮﺍﻓﻘﺔ ﻳﻠﺒﺲ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ﺩﻳﻨﻬﻢ‪ ،‬ﺣﱴ ﻻ ﳝﻴﺰﻭﺍ ﺑﲔ‬ ‫ﺍﳌﻮﺍﻓﻘﺔ‬
‫)‪(11‬‬
‫ﻣﻦ ﺟﻬﺔ ﺗﻘﺎﺿﻲ ﺍﻟﻄﺒﺎﻉ ﺑﺈﺭﺍﺩ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ‬ ‫ﺍﳌﻌﺮﻭﻑ ﻭﺍﳌﻨﻜﺮ‪ ،‬ﻓﺬﺍﻙ ﺑﻴﺎﻥ ﻟﻼﻗﺘﻀﺎﺀ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ‪ - .‬ﻛﻌﺎﺩﺗﻪ ‪. -‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈ‪‬ﻢ ﻳﺮﻭﻥ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻭﺍﺳﺘﺰﻻﻝ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﺃﻳﻀ‪‬ﺎ ‪ :‬ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻨﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻨﻪ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻨﻪ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻗﺪ ﻗﻠﻨﺎ ‪.‬‬
‫)‪ (٣ ، ٢) (9‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫‪3) ، (2( (10‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻻﻗﺘﻀﺎﺀ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺟﻬﺔ ﺟﻬﻞ ﺍﻟﻘﻠﻮﺏ ﺑﺎﻋﺘﻘﺎﺩﺍ‪‬ﺎ‪.‬‬

‫)‪(1‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺑﻊ‬
‫)‪(2‬‬
‫ﺃﺻﻞ ﺍﳌﺸﺎ‪‬ﺔ‪ :‬ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﺒﻞ ﺑﲏ ﺁﺩﻡ ﺑﻞ ﺳﺎﺋﺮ‬ ‫ﻣﺎ ﻗﺮﺭﺗﻪ ﰲ ﻭﺟﻪ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ﺍﳌﺘﺸﺎ‪‬ﲔ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﳌﺸﺎ‪‬ﺔ ﺃﻛﺜﺮ؛ ﻛﺎﻥ ﺍﻟﺘﻔﺎﻋﻞ‬
‫)‪(3‬‬
‫ﺍﻵﺧﺮ ﺇﻻ‬ ‫ﰲ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺼﻔﺎﺕ ﺃﰎ‪ ،‬ﺣﱴ ﻳﺆﻭﻝ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﻻ ﻳﺘﻤﻴﺰ ﺃﺣﺪﳘﺎ ﻋﻦ‬
‫)‪(4‬‬
‫ﻣﺸﺎﺭﻛﺔ ﰲ ﺍﳉﻨﺲ ﺍﳋﺎﺹ‪ ،‬ﻛﺎﻥ‬ ‫ﺑﺎﻟﻌﲔ ﻓﻘﻂ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﺘﻔﺎﻋﻞ ﻓﻴﻪ ﺃﺷﺪ‪ ،‬ﰒ ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻥ ﻣﺸﺎﺭﻛﺔ ﰲ ﺍﳉﻨﺲ ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﻧﻮﻉ‬
‫ﺗﻔﺎﻋﻞ ﺑﻘﺪﺭﻩ‪ ،‬ﰒ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﺒﺎﺕ ﻣﺸﺎﺭﻛﺔ ﰲ ﺍﳉﻨﺲ ﺍﻟﺒﻌﻴﺪ ﻣﺜﻼ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﻧﻮﻉ ﻣﺎ ﻣﻦ‬
‫ﺍﳌﻔﺎﻋﻠﺔ‪.‬‬
‫)‪(5‬‬
‫ﺑﻌﻀﻬﻢ ﺃﺧﻼﻕ‬ ‫ﻭﻷﺟﻞ ﻫﺬﺍ ﺍﻷﺻﻞ‪ :‬ﻭﻗﻊ ﺍﻟﺘﺄﺛﺮ ﻭﺍﻟﺘﺄﺛﲑ ﰲ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻭﺍﻛﺘﺴﺎﺏ‬
‫)‪(7‬‬
‫ﺍﻵﺩﻣﻲ ﺇﺫﺍ ﻋﺎﺷﺮ ﻧﻮﻋﺎ ﻣﻦ‬ ‫ﺑﻌﺾ ﺑﺎﳌﻌﺎﺷﺮﺓ ﻭﺍﳌﺸﺎﻛﻠﺔ )‪ .................. (6‬ﻭﻛﺬﻟﻚ‬
‫ﺍﳊﻴﻮﺍﻥ ﺍﻛﺘﺴﺐ ﺑﻌﺾ ﺃﺧﻼﻗﻪ‪ ،‬ﻭﳍﺬﺍ ﺻﺎﺭ ﺍﳋﻴﻼﺀ ﻭﺍﻟﻔﺨﺮ ﰲ ﺃﻫﻞ ﺍﻹﺑﻞ‪ ،‬ﻭﺻﺎﺭﺕ ﺍﻟﺴﻜﻴﻨﺔ‬
‫ﰲ ﺃﻫﻞ ﺍﻟﻐﻨﻢ‪ ،‬ﻭﺻﺎﺭ ﺍﳉﻤﺎﻟﻮﻥ ﻭﺍﻟﺒﻐﺎﻟﻮﻥ ﻓﻴﻬﻢ ﺃﺧﻼﻕ ﻣﺬﻣﻮﻣﺔ‪ ،‬ﻣﻦ ﺃﺧﻼﻕ ﺍﳉﻤﺎﻝ‬
‫)‪(8‬‬
‫ﻣﻦ‬ ‫ﻭﺍﻟﺒﻐﺎﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻜﻼﺑﻮﻥ‪ ،‬ﻭﺻﺎﺭ ﺍﳊﻴﻮﺍﻥ ﺍﻹﻧﺴﻲ‪ ،‬ﻓﻴﻪ ﺑﻌﺾ ﺃﺧﻼﻕ ﺍﻟﻨﺎﺱ‬
‫ﺍﳌﻌﺎﺷﺮﺓ ﻭﺍﳌﺆﺍﻟﻔﺔ ﻭﻗﻠﺔ ﺍﻟﻨﻔﺮﺓ‪.‬‬
‫ﻓﺎﳌﺸﺎ‪‬ﺔ ﻭﺍﳌﺸﺎﻛﻠﺔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﺗﻮﺟﺐ ﻣﺸﺎ‪‬ﺔ ﻭﻣﺸﺎﻛﻠﺔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺒﺎﻃﻨﺔ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﳌﺴﺎﺭﻗﺔ ﻭﺍﻟﺘﺪﺭﻳﺞ ﺍﳋﻔﻲ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ‪ .‬ـ ﻛﻌﺎﺩﺗﻪ ـ ‪.‬‬

‫)‪ (2‬ﻭﺟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻋﻠﻰ ﺍﻵﺧﺮ ‪.‬‬
‫)‪ (4‬ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻭﺍﻛﺘﺴﺒﺖ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺑﺎﳌﻌﺎﺷﺮﺓ ﻭﺍﳌﺸﺎﺭﻛﺔ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﳌﺸﺎﺭﻛﺔ ﻭﺍﳌﻌﺎﺷﺮﺓ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻭﻟﺬﻟﻚ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻹﻧﺲ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﻋﺎﺷﺮﻭﺍ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻫﻢ ﺃﻗﻞ ﻛﻔﺮﺍ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻛﻤﺎ‬
‫ﺭﺃﻳﻨﺎ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﻣﻌﺎﺷﺮﺓ )‪ (1‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻫﻢ ﺃﻗﻞ ﺇﳝﺎﻧﺎ ﻣﻦ ﻏﲑﻫﻢ ﳑﻦ‬
‫)‪(2‬‬
‫ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ ﺗﻮﺟﺐ ﺃﻳﻀﺎ ﻣﻨﺎﺳﺒﺔ ﻭﺍﺋﺘﻼﻓﺎ‪ ،‬ﻭﺇﻥ ﺑﻌﺪ‬ ‫ﺟﺮﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳌﺸﺎﺭﻛﺔ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﺃﻳﻀﺎ ﺃﻣﺮ ﳏﺴﻮﺱ‪ ،‬ﻓﻤﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ‪-‬ﻭﻟﻮ ﺑﺎﻟﻘﻠﻴﻞ‪ -‬ﻫﻮ ﺳﺒﺐ‬
‫ﻟﻨﻮﻉ ﻣﺎ ﻣﻦ ﺍﻛﺘﺴﺎﺏ ﺃﺧﻼﻗﻬﻢ ﺍﻟﱵ ﻫﻲ ﻣﻠﻌﻮﻧﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻈﻨﺔ ﻟﻔﺴﺎﺩ ﺧﻔﻲ ﻏﲑ ﻣﻨﻀﺒﻂ؛‬
‫ﻋﻠﻖ ﺍﳊﻜﻢ ﺑﻪ‪ ،‬ﻭﺃﺩﻳﺮ )‪ (3‬ﺍﻟﺘﺤﺮﱘ ﻋﻠﻴﻪ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺍﻟﻈﺎﻫﺮ ﺳﺒﺐ ﻭﻣﻈﻨﺔ ﳌﺸﺎ‪‬ﺘﻬﻢ‬
‫ﰲ ﻋﲔ ﺍﻷﺧﻼﻕ ﻭﺍﻷﻓﻌﺎﻝ ﺍﳌﺬﻣﻮﻣﺔ‪ .‬ﺑﻞ ﰲ ﻧﻔﺲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﺗﺄﺛﲑ ﺫﻟﻚ ﻻ ﻳﻈﻬﺮ ﻭﻻ‬
‫ﻳﻨﻀﺒﻂ‪ ،‬ﻭﻧﻔﺲ ﺍﻟﻔﺴﺎﺩ ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﳌﺸﺎ‪‬ﺔ ﻗﺪ ﻻ ﻳﻈﻬﺮ ﻭﻻ ﻳﻨﻀﺒﻂ‪ ،‬ﻭﻗﺪ ﻳﺘﻌﺴﺮ ﺃﻭ ﻳﺘﻌﺬﺭ‬
‫ﺯﻭﺍﻟﻪ ﺑﻌﺪ ﺣﺼﻮﻟﻪ‪ ،‬ﻭﻟﻮ ﺗﻔﻄﻦ ﻟﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ ﺳﺒﺒﺎ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻔﺴﺎﺩ ﻓﺈﻥ ﺍﻟﺸﺎﺭﻉ‬
‫ﳛﺮﻣﻪ‪ ،‬ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻷﺻﻮﻝ ﺍﳌﻘﺮﺭﺓ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻣﻦ )‪ (4‬ﺃﻥ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺍﻟﻈﺎﻫﺮ ﺗﻮﺭﺙ ﻧﻮﻉ ﻣﻮﺩﺓ ﻭﳏﺒﺔ )‪ (5‬ﻭﻣﻮﺍﻻﺓ ﰲ ﺍﻟﺒﺎﻃﻦ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﶈﺒﺔ ﰲ ﺍﻟﺒﺎﻃﻦ ﺗﻮﺭﺙ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﺸﻬﺪ ﺑﻪ ﺍﳊﺲ ﻭﺍﻟﺘﺠﺮﺑﺔ‪،‬‬
‫)‪(6‬‬
‫ﺣﱴ ﺇﻥ ﺍﻟﺮﺟﻠﲔ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻦ ﺑﻠﺪ ﻭﺍﺣﺪ‪ ،‬ﰒ ﺍﺟﺘﻤﻌﺎ ﰲ ﺩﺍﺭ ﻏﺮﺑﺔ‪ ،‬ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﳌﻮﺩﺓ‬
‫ﻭﺍﻻﺋﺘﻼﻑ ﺃﻣﺮ ﻋﻈﻴﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ ﰲ ﻣﺼﺮﳘﺎ ﱂ ﻳﻜﻮﻧﺎ ﻣﺘﻌﺎﺭﻓﲔ‪ ،‬ﺃﻭ ﻛﺎﻧﺎ ﻣﺘﻬﺎﺟﺮﻳﻦ‪ ،‬ﻭﺫﻟﻚ‬
‫)‪(7‬‬
‫ﺍﺟﺘﻤﻊ ﺭﺟﻼﻥ ﰲ‬ ‫ﻷﻥ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺍﻟﺒﻠﺪ ﻧﻮﻉ ﻭﺻﻒ ﺍﺧﺘﺼﺎ ﺑﻪ ﻋﻦ ﺑﻠﺪ ﺍﻟﻐﺮﺑﺔ‪ .‬ﺑﻞ ﻟﻮ‬
‫)‪(8‬‬
‫ﺳﻔﺮ‪ ،‬ﺃﻭ ﺑﻠﺪ ﻏﺮﻳﺐ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﻴﻨﻬﻤﺎ ﻣﺸﺎ‪‬ﺔ ﰲ ﺍﻟﻌﻤﺎﻣﺔ ﺃﻭ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﺃﻭ ﺍﻟﺸﻌﺮ‪ ،‬ﺃﻭ ﺍﳌﺮﻛﻮﺏ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺃﻛﺜﺮﻭﺍ ﻣﻌﺎﺷﺮﺓ ‪ .‬ﻭﰲ )ﺝ ﺩ ﺏ( ‪ :‬ﺍﻟﺬﻳﻦ ﻋﺎﺷﺮﻭﺍ ﺍﻟﻴﻬﻮﺩ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﺍﳌﺸﺎﻛﻠﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﺩﺍﺭ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ‪ .‬ﻛﻌﺎﺩﺗﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺻﺤﺒﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﳌﻮﺍﻻﺓ ‪.‬‬
‫)‪ (7‬ﻟﻮ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳌﺮﻛﺐ ‪.‬‬

‫‪٤٦٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺃﺭﺑﺎﺏ‬ ‫ﻭﳓﻮ ﺫﻟﻚ؛ ﻟﻜﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻻﺋﺘﻼﻑ ﺃﻛﺜﺮ ﳑﺎ ﺑﲔ ﻏﲑﳘﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﲡﺪ‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻏﲑﻫﻢ‪ ،‬ﺣﱴ ﺇﻥ ﺫﻟﻚ‬ ‫ﻣﺎ ﻻ ﻳﺄﻟﻔﻮﻥ‬ ‫ﺍﻟﺪﻧﻴﻮﻳﺔ ﻳﺄﻟﻒ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‬ ‫ﺍﻟﺼﻨﺎﻋﺎﺕ‬
‫ﻳﻜﻮﻥ ﻣﻊ ﺍﳌﻌﺎﺩﺍﺓ ﻭﺍﶈﺎﺭﺑﺔ‪ :‬ﺇﻣﺎ ﻋﻠﻰ ﺍﳌﻠﻚ‪ ،‬ﻭﺇﻣﺎ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪.‬‬
‫)‪(5‬‬
‫ﻭﲡﺪ ﺍﳌﻠﻮﻙ ﻭﳓﻮﻫﻢ ﻣﻦ ﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻭﺇﻥ ﺗﺒﺎﻋﺪﺕ ﺩﻳﺎﺭﻫﻢ ﻭﳑﺎﻟﻜﻬﻢ ﺑﻴﻨﻬﻢ ﻣﻨﺎﺳﺒﺔ‬
‫ﺗﻮﺭﺙ ﻣﺸﺎ‪‬ﺔ ﻭﺭﻋﺎﻳﺔ ﻣﻦ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻣﻮﺟﺐ ﺍﻟﻄﺒﺎﻉ ﻭﻣﻘﺘﻀﺎﻩ‪ .‬ﺇﻻ ﺃﻥ ﳝﻨﻊ‬
‫ﻣﻦ ﺫﻟﻚ ﺩﻳﻦ ﺃﻭ ﻏﺮﺽ ﺧﺎﺹ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺃﻣﻮﺭ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﺗﻮﺭﺙ ﺍﶈﺒﺔ ﻭﺍﳌﻮﺍﻻﺓ ﳍﻢ؛ ﻓﻜﻴﻒ ﺑﺎﳌﺸﺎ‪‬ﺔ ﰲ ﺃﻣﻮﺭ‬
‫ﺩﻳﻨﻴﺔ ؟ ﻓﺈﻥ ﺇﻓﻀﺎﺀﻫﺎ )‪ (6‬ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﳌﻮﺍﻻﺓ ﺃﻛﺜﺮ ﻭﺃﺷﺪ‪ ،‬ﻭﺍﶈﺒﺔ ﻭﺍﳌﻮﺍﻻﺓ ﳍﻢ ﺗﻨﺎﰲ ﺍﻹﳝﺎﻥ‪،‬‬
‫* ‪âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$# (#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫‪NÎgÎ/qè=è% ’Îû z`ƒÏ%©!$# “uŽtIsù ÇÎÊÈ tûüÏJÎ=»©à9$# tPöqs)ø9$# “ωôgtƒ Ÿw ©!$# ¨bÎ) 3 öNåk÷]ÏB ¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur 4 <Ù÷èt/‬‬

‫‪ô`ÏiB 9•øBr& ÷rr& Ëx÷Fxÿø9$$Î/ u’ÎAù'tƒ br& ª!$# Ó|¤yèsù 4 ×ot•Í¬!#yŠ $oYt7•ÅÁè? br& #Óy´øƒwU tbqä9qà)tƒ öNÍkŽÏù šcqããÌ•»|¡ç„ ÖÚt•¨B‬‬

‫‪tûïÏ%©!$# ÏäIwàs¯»ydr& (#þqãZtB#uä tûïÏ%©!$# ãAqà)tƒur ÇÎËÈ šúüÏBω»tR öNÍkŦàÿRr& þ’Îû (#r•Ž| r& !$tB 4’n?tã (#qßsÎ7óÁã‹sù ¾ÍnωYÏã‬‬

‫)‪. (7) { ÇÎÌÈ tûïÎŽÅ£»yz (#qßst7ô¹r'sù öNßgè=»yJôãr& ôMsÜÎ6ym 4 öNä3yèpRmQ öNåk¨XÎ‬‬ ‫&‪öNÍkÈ]»yJ÷ƒr& y‰ôgy_ «!$$Î/ (#qßJ|¡ø%r‬‬

‫‪4’n?tã Ÿ@ƒÏäÂuŽó Î) û_Í_t/ .`ÏB (#rã•xÿŸ2 tûïÏ%©!$# šÆÏèä9‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻓﻴﻤﺎ ﻳﺬﻡ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪} :‬‬
‫‪šcöqyd$uZoKtƒ Ÿw (#qçR$Ÿ2 ÇÐÑÈ šcr߉tF÷ètƒ (#qçR%Ÿ2¨r (#q|Átã $yJÎ/ y7Ï9ºsŒ 4 zOtƒö•tB Ç`ö/$# Ó|¤ŠÏãur yŠ¼ãr#yŠ Èb$|¡Ï9‬‬

‫‪tûïÏ%©!$# šcöq©9uqtGtƒ óOßg÷YÏiB #ZŽ•ÏVŸ2 3“t•s? ÇÐÒÈ šcqè=yèøÿtƒ (#qçR$Ÿ2 $tB š[ø¤Î6s9 4 çnqè=yèsù 9•x6Y•B `tã‬‬

‫)‪ (1‬ﰲ )ﺝ( ‪ :‬ﲡﺪ ﺑﲔ ﺃﺭﺑﺎﺏ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ﺯﻳﺎﺩﺓ ﺑﻌﺪ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﻫﻲ ‪ :‬ﺃﻛﺜﺮ ﳑﺎ ﺑﲔ ﻏﲑﻫﺎ ﻭﻛﺬﻟﻚ ﳒﺪ ﺃﺭﺑﺎﺏ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ‪ . .‬ﺇﱁ ‪.‬‬
‫ﻭﻫﻮ ﺗﻜﺮﺍﺭ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (3‬ﺑﻌﻀ‪‬ﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﺄﻟﻔﻪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺬﻟﻚ ﲡﺪ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺝ ﺩ( ‪ :‬ﺍﻗﺘﻀﺎﺀﻫﺎ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺎﺕ‪. ٥٣ ، ٥٢ ، ٥١‬‬

‫‪٤٦٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪öqs9ur ÇÑÉÈ tbrà$Î#»yz öNèd É>#x‹yèø9$# ’Îûur óOÎgöŠn=tæ ª!$# xÝÏ‚y™ br& öNåkߦàÿRr& óOçlm; ôMtB£‰s% $tB }§ø¤Î6s9 4 (#rã•xÿŸ2‬‬

‫‪öNåk÷]ÏiB #ZŽ•ÏVŸ2 £`Å3»s9ur uä!$uŠÏ9÷rr& öNèdrä‹sƒªB$# $tB Ïmø‹s9Î) tAÌ“Ré& !$tBur Äc_É<¨Y9$#ur «!$$Î/ šcqãZÏB÷sム(#qçR$Ÿ2‬‬

‫‪. (1) { ÇÑÊÈ šcqà)Å¡»sù‬‬

‫ﻓﺒﲔ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻨﱯ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﺴﺘﻠﺰﻡ ﻟﻌﺪﻡ ﻭﻻﻳﺘﻬﻢ‪ ،‬ﻓﺜﺒﻮﺕ‬
‫ﻭﻻﻳﺘﻬﻢ ﻳﻮﺟﺐ ﻋﺪﻡ ﺍﻹﳝﺎﻥ؛ ﻷﻥ ﻋﺪﻡ ﺍﻟﻼﺯﻡ ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﺍﳌﻠﺰﻭﻡ‪.‬‬
‫‪©!$# ¨Š!$ym ô`tB šcr–Š!#uqム̕ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sム$YBöqs% ߉ÅgrB žw‬‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫‪ãNÍkÍ5qè=è% ’Îû |=tFŸ2 y7Í´¯»s9'ré& 4 öNåksEuŽ•Ï±tã ÷rr& óOßgtRºuq÷zÎ) ÷rr& öNèduä!$oYö/r& ÷rr& öNèduä!$t/#uä (#þqçR%Ÿ2 öqs9ur ¼ã&s!qß™u‘ur‬‬

‫‪. (2) { ( çm÷YÏiB 8yrã•Î/ Nèdy‰-ƒr&ur z`»yJƒM}$#‬‬

‫ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻣﺆﻣﻦ ﻳﻮﺍﺩ ﻛﺎﻓﺮﺍ؛ ﻓﻤﻦ ﻭﺍﺩ ﺍﻟﻜﻔﺎﺭ ﻓﻠﻴﺲ ﲟﺆﻣﻦ‪ ،‬ﻭﺍﳌﺸﺎ‪‬ﺔ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﻣﻈﻨﺔ ﺍﳌﻮﺍﺩﺓ‪ ،‬ﻓﺘﻜﻮﻥ ﳏﺮﻣﺔ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ ﺗﻘﺮﻳﺮ ﻣﺜﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻭﺟﻮﻩ ﺍﻟﻔﺴﺎﺩ ﰲ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻛﺜﲑﺓ‪ ،‬ﻓﻠﻨﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﻧﺒﻬﻨﺎ ﻋﻠﻴﻪ )‪. (3‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺎﺕ ‪. ٨١ - ٧٨‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٢‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻓﻠﺘﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ﻋﻠﻴﻪ ‪ .‬ﻭﰲ )ﺝ ﺩ( ‪ :‬ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎﻩ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ( ﺇﻻ ﺃﻧﻪ ﺯﺍﺩ‬
‫ﺑﻌﺪﻫﺎ ‪ :‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫‪٤٦٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﻴﻤﺎ ﻟﻴﺲ ﻣﻦ ﺷﺮﻋﻨﺎ‬
‫ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﻴﻤﺎ ﻟﻴﺲ ﻣﻦ ﺷﺮﻋﻨﺎ ﻗﺴﻤﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ )‪ : (1‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﺩﻳﻨﻬﻢ؛ ﻓﻬﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻫﻮ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻣﻮﺍﻓﻘﺘﻬﻢ ‪-‬ﻭﻫﻮ ﻗﻠﻴﻞ‪ -‬ﻭﺇﻣﺎ ﻟﺸﻬﻮﺓ ﺗﺘﻌﻠﻖ‬ ‫ﺇﻣﺎ ﺃﻥ ﻳﻔﻌﻞ ‪‬ﺮﺩ‬ ‫ﻣﻦ ﺧﺼﺎﺋﺺ ﺩﻳﻨﻬﻢ‬
‫ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﻣﺎ ﻟﺸﺒﻬﺔ ﻓﻴﻪ ﲣﻴﻞ ﺃﻧﻪ ﻧﺎﻓﻊ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﻻ ﺷﻚ ﰲ‬
‫ﲢﺮﳝﻪ‪ ،‬ﻟﻜﻦ ﻳﺒﻠﻎ ﺍﻟﺘﺤﺮﱘ ﰲ ﺑﻌﻀﻪ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻗﺪ ﻳﺼﲑ ﻛﻔﺮﺍ ﲝﺴﺐ ﺍﻷﺩﻟﺔ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻤﻞ ﱂ ﻳﻌﻠﻢ ﺍﻟﻔﺎﻋﻞ ﺃﻧﻪ ﻣﻦ ﻋﻤﻠﻬﻢ )‪ (4‬ﻓﻬﻮ ﻧﻮﻋﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﻣﺄﺧﻮﺫﺍ ﻋﻨﻬﻢ‪ ،‬ﺇﻣﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻭﺇﻣﺎ ﻣﻊ‬
‫ﻧﻮﻉ ﺗﻐﻴﲑ ﰲ ﺍﻟﺰﻣﺎﻥ ﺃﻭ ﺍﳌﻜﺎﻥ ﺃﻭ ﺍﻟﻔﻌﻞ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ )‪ (5‬ﻏﺎﻟﺐ ﻣﺎ ﻳﺒﺘﻠﻰ ﺑﻪ ﺍﻟﻌﺎﻣﺔ‪ :‬ﰲ‬
‫ﻣﺜﻞ ﻣﺎ ﻳﺼﻨﻌﻮﻧﻪ ﰲ ﺍﳋﻤﻴﺲ ﺍﳊﻘﲑ ﻭﺍﳌﻴﻼﺩ ﻭﳓﻮﳘﺎ‪ ،‬ﻓﺈ‪‬ﻢ ﻗﺪ ﻧﺸﺌﻮﺍ ﻋﻠﻰ ﺍﻋﺘﻴﺎﺩ ﺫﻟﻚ‪،‬‬
‫ﻭﺗﻠﻘﺎﻩ ﺍﻷﺑﻨﺎﺀ ﻋﻦ ﺍﻵﺑﺎﺀ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﻣﺒﺪﺃ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﺮﻑ ﺻﺎﺣﺒﻪ ﺣﻜﻤﻪ‪ ،‬ﻓﺈﻥ‬
‫ﱂ ﻳﻨﺘﻪ ﻭﺇﻻ ﺻﺎﺭ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﻣﺎ ﻟﻴﺲ ﰲ ﺍﻷﺻﻞ ﻣﺄﺧﻮﺫﺍ ﻋﻨﻬﻢ‪ ،‬ﻟﻜﻨﻬﻢ ﻳﻔﻌﻠﻮﻧﻪ ﺃﻳﻀﺎ‪ ،‬ﻓﻬﺬﺍ ﻟﻴﺲ ﻓﻴﻪ‬
‫ﳏﺬﻭﺭ ﺍﳌﺸﺎ‪‬ﺔ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻔﻮﺕ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻓﺘﺘﻮﻗﻒ ﻛﺮﺍﻫﺔ )‪ (6‬ﺫﻟﻚ ﻭﲢﺮﳝﻪ ﻋﻠﻰ‬
‫ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻭﺭﺍﺀ ﻛﻮﻧﻪ ﻣﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ‪ ،‬ﺇﺫ )‪ (7‬ﻟﻴﺲ ﻛﻮﻧﻨﺎ )‪ (8‬ﺗﺸﺒﻬﻨﺎ ‪‬ﻢ ﺑﺄﻭﱃ ﻣﻦ ﻛﻮ‪‬ﻢ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺃﺣﺪﻫﺎ ‪.‬‬

‫)‪ (2‬ﻗﻮﻟﻪ ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﺩﻳﻨﻬﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪ ،‬ﻭﰲ )ﻁ ﺃ( ‪ :‬ﺳﻘﻂ ﻗﻮﻟﻪ ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﲟﺠﺮﺩ ‪.‬‬
‫)‪ (4‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻬﻮ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻟﻠﻜﺮﺍﻫﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻭﻟﻴﺲ ؟ ‪.‬‬
‫)‪ (8‬ﻛﻮﻧﻨﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٤٧٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﺸﺒﻬﻮﺍ ﺑﻨﺎ‪ ،‬ﻓﺄﻣﺎ ﺍﺳﺘﺤﺒﺎﺏ ﺗﺮﻛﻪ ﳌﺼﻠﺤﺔ ﺍﳌﺨﺎﻟﻔﺔ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺗﺮﻛﻪ ﺿﺮﺭ؛ ﻓﻈﺎﻫﺮ ﳌﺎ‬
‫ﺗﻘﺪﻡ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺗﻮﺟﺐ ﺍﻟﺸﺮﻳﻌﺔ ﳐﺎﻟﻔﺘﻬﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﺗﻮﺟﺐ ﻋﻠﻴﻬﻢ ﳐﺎﻟﻔﺘﻨﺎ‪ :‬ﻛﻤﺎ ﰲ ﺍﻟﺰﻱ ﻭﳓﻮﻩ‪ ،‬ﻭﻗﺪ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻛﻤﺎ‬
‫)‪(1‬‬
‫ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻛﻤﺎ ﰲ ﺗﺄﺧﲑ‬ ‫ﰲ ﺻﺒﻎ ﺍﻟﻠﺤﻴﺔ ﻭﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻨﻌﻠﲔ‪ ،‬ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻗﺪ ﺗﺒﻠﻎ‬
‫)‪(2‬‬
‫ﲞﻼﻑ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﺄﺧﻮﺫﺍ ﻋﻨﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻷﺻﻞ ﻓﻴﻪ ﺍﻟﺘﺤﺮﱘ‬ ‫ﺍﳌﻐﺮﺏ ﻭﺍﻟﻔﻄﻮﺭ‬
‫ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ‪.‬‬
‫ﰎ ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ ﲝﻤﺪ ﺍﷲ‬
‫ﻭﻳﻠﻴﻪ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺪ ﺗﺒﻠﻎ ﺇﱃ ﺍﻟﻜﺮﺍﻫﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﺍﻟﻔﻄﺮ ‪.‬‬

‫‪٤٧١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻴﺪ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‬
‫)‪(1‬‬
‫ﻓﻴﻪ ﺍﺟﺘﻤﺎﻉ‪ ،‬ﻭﻛﻞ ﻋﻤﻞ‬ ‫ﺍﻟﻌﻴﺪ‪ :‬ﺍﺳﻢ ﺟﻨﺲ ﻳﺪﺧﻞ ﻓﻴﻪ ﻛﻞ ﻳﻮﻡ ﺃﻭ ﻣﻜﺎﻥ ﳍﻢ‬
‫ﳛﺪﺛﻮﻧﻪ ﰲ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ‪ ،‬ﻓﻠﻴﺲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺧﺼﻮﺹ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﺑﻞ ﻛﻞ ﻣﺎ ﻳﻌﻈﻤﻮﻧﻪ‬
‫ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻻ ﺃﺻﻞ ﳍﺎ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﳛﺪﺛﻮﻧﻪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‬
‫ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ‪.‬‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ‬ ‫ﺍﻟﻌﻴﺪ‪ :‬ﻫﻮ ﻭﻣﺎ ﻗﺒﻠﻪ ﻭﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﳛﺪﺛﻮﻥ‬ ‫ﻭﻛﺬﻟﻚ ﺣﺮﱘ‬
‫)‪(5‬‬
‫ﺃﻭ ﻣﺎ ﳛﺪﺙ ﺑﺴﺒﺐ‬ ‫ﻷﺟﻠﻪ‪ (4) ،‬ﺃﻭ ﻣﺎ ﺣﻮﻟﻪ ﻣﻦ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﳛﺪﺙ ﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ ﻷﺟﻠﻪ‬
‫ﺃﻋﻤﺎﻟﻪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺣﻜﻤﻬﺎ ﺣﻜﻤﻪ ﻓﻼ ﻳﻔﻌﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻗﺪ ﳝﺘﻨﻊ ﻣﻦ‬
‫)‪(6‬‬
‫ﻋﻴﺪﻫﻢ‪ ،‬ﻛﻴﻮﻡ ﺍﳋﻤﻴﺲ ﻭﺍﳌﻴﻼﺩ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻌﻴﺎﻟﻪ‪ :‬ﺇﳕﺎ ﺃﺻﻨﻊ ﻟﻜﻢ‬ ‫ﺇﺣﺪﺍﺙ ﺃﺷﻴﺎﺀ ﰲ ﺃﻳﺎﻡ‬
‫ﻫﺬﺍ ﰲ ﺍﻷﺳﺒﻮﻉ )‪ (7‬ﺃﻭ ﺍﻟﺸﻬﺮ ﺍﻵﺧﺮ‪.‬‬
‫)‪(8‬‬
‫ﱂ ﻳﻘﺘﻀﻮﺍ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻭﺇﳕﺎ ﺍﶈﺮﻙ ﻟﻪ ﻋﻠﻰ ﺇﺣﺪﺍﺙ ﺫﻟﻚ ﻭﺟﻮﺩ ﻋﻴﺪﻫﻢ ﻭﻟﻮﻻ ﻫﻮ‬
‫ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳌﺸﺎ‪‬ﺔ‪ .‬ﻟﻜﻦ ﳛﺎﻝ ﺍﻷﻫﻞ ﻋﻠﻰ ﻋﻴﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻳﻘﻀﻲ ﳍﻢ ﻓﻴﻪ ﻣﻦ ﺍﳊﻘﻮﻕ‬
‫)‪(9‬‬
‫ﻣﺎ ﻳﻘﻄﻊ ﺍﺳﺘﺸﺮﺍﻓﻬﻢ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺮﺿﻮﺍ ﻓﻼ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﻣﻦ ﺃﻏﻀﺐ‬
‫ﺃﻫﻠﻪ ﷲ ﺃﺭﺿﺎﻩ ﺍﷲ ﻭﺃﺭﺿﺎﻫﻢ‪.‬‬
‫ﻭﻟﻴﺤﺬﺭ ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﻃﺎﻋﺔ ﺍﻟﻨﺴﺎﺀ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻗﺎﻝ‪:‬‬

‫)‪ (1‬ﺍﻟﻀﻤﲑ ﻫﻨﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻜﻔﺎﺭ )ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺸﺮﻛﲔ ﻭﻣ‪‬ﻦ‪ ‬ﺳﻮﺍﻫﻢ( ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲢﺮﱘ ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ﻭﻳﻔﺴﺮﻩ ﻣﺎ ﺑﻌﺪﻩ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲢﺪﺙ ‪.‬‬
‫)‪ 4) (4‬ﻭ ‪ (٥‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ ٤) (5‬ﻭ ‪ (٥‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﻮﻡ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﺎ ﺃﺻﻨﻊ ﻟﻜﻢ ﰲ ﻫﺬﺍ ﺍﻷﺳﺒﻮﻉ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻭﻻ ﺫﻟﻚ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻏﻀﺐ ‪.‬‬

‫‪٤٧٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫} ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﻣﺎ ﺗﺮﻛﺖ ﺑﻌﺪﻱ )‪ (1‬ﻓﺘﻨﺔ ﺃﺿﺮ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﻟﻨﺴﺎﺀ { )‪. (2‬‬
‫)‪( 3‬‬
‫ﻃﺎﻋﺔ ﺍﻟﻨﺴﺎﺀ ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ‬ ‫ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻔﺴﺪ ﺍﳌﻠﻚ ﻭﺍﻟﺪﻭﻝ‬
‫ﺑﻜﺮﺓ )‪ t (4‬ﻗﺎﻝ‪ } :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﻟﻦ )‪ (5‬ﻳﻔﻠﺢ ﻗﻮﻡ ﻭﻟﻮﺍ ﺃﻣﺮﻫﻢ ﺍﻣﺮﺃﺓ { )‪. (6‬‬
‫)‪(8) (7‬‬
‫ﻭﺭﻭﻱ ﺃﻳﻀﺎ‪ } :‬ﻫﻠﻜﺖ ﺍﻟﺮﺟﺎﻝ ﺣﲔ ﺃﻃﺎﻋﺖ ﺍﻟﻨﺴﺎﺀ {‬

‫ﻷﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﳌﺎ ﺭﺍﺟﻌﻨﻪ ﰲ ﺗﻘﺪﱘ ﺃﰊ ﺑﻜﺮ‪ } :‬ﺇﻧﻜﻦ ﺻﻮﺍﺣﺐ‬ ‫)‪(9‬‬

‫ﻭﻗﺪ ﻗﺎﻝ ‪r‬‬
‫ﻳﻮﺳﻒ { )‪ . (11) (10‬ﻳﺮﻳﺪ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺷﺄ‪‬ﻦ ﻣﺮﺍﺟﻌﺔ ﺫﻱ ﺍﻟﻠﺐ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﳊﺪﻳﺚ‬

‫ﺍﻵﺧﺮ‪ } :‬ﻣﺎ ﺭﺃﻳﺖ ﻣﻦ ﻧﺎﻗﺼﺎﺕ ﻋﻘﻞ ﻭﺩﻳﻦ ﺃﻏﻠﺐ ﻟﻠﺐ ﺫﻱ ﺍﻟﻠﺐ ﻣﻦ ﺇﺣﺪﺍﻛﻦ { )‪. (2) (1‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪) :‬ﻋﻠﻰ ﺃﻣﱵ( ‪ ،‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﺍﻧﻔﺮﺩﺕ ‪‬ﺎ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺘﻘﻰ ﻣﻦ ﺷﺆﻡ ﺍﳌﺮﺃﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٥٠٩٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪/ ٩‬‬
‫‪ ، (١٣٧‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ ‪ ،‬ﺑﺎﺏ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺴﺎﺀ ﻭﺑﻴﺎﻥ ﺍﻟﻔﺘﻨﺔ‬
‫ﺑﺎﻟﻨﺴﺎﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٠٩٧ / ٤) ، (٢٧٤٠‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳌﻠﻞ ﻭﺍﻟﺪ‪‬ﻭﻝ ‪.‬‬
‫)‪ (4‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻧﻔﻴﻊ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻛﻠﺪﺓ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﺃﺳﻠﻢ ﺑﺎﻟﻄﺎﺋﻒ ﺣﲔ ﺣﺎﺻﺮﻫﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ‪ ،‬ﻧﺰﻝ ﺍﻟﺒﺼﺮﺓ ﻭﻣﺎﺕ ‪‬ﺎ ﺳﻨﺔ )‪٥٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ، (١٥١ / ٥‬ﻭﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٦ / ٣٠ / ٢‬ﺕ‪. (١٣٩‬‬
‫)‪ (5‬ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ :‬ﻻ ﺃﻓﻠﺢ ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﳌﻄﺒﻮﻋﺔ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (١٨‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٧٠٩٩‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٥٣ / ١٣‬‬
‫)‪ (7‬ﺃﲪﺪ )‪. (٤٥/٥‬‬
‫)‪ (8‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﺑﻠﻔﻆ )ﻫﻠﻜﺖ ﺍﻟﺮﺟﺎﻝ ﺇﺫﺍ ﺃﻃﺎﻋﺖ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻫﻠﻜﺖ ﺍﻟﺮﺟﺎﻝ ﺇﺫﺍ ﺃﻃﺎﻋﺖ ﺍﻟﻨﺴﺎﺀ ـ‬
‫ﺛﻼﺛﹰﺎ ـ ( ﺍﳌﺴﻨﺪ )‪ ، (٤٥ / ٥‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٧١٢ / ٢‬ﺍﳊﺪﻳﺚ )‪ ، (٩٥٩٦‬ﻭﻗﺎﻝ ‪" :‬‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ " ‪ .‬ﻭﺇﺳﻨﺎﺩﻩ ﻋﻨﺪ ﺃﲪﺪ ﺟﻴﺪ ‪ .‬ﻭﺿﻌﻔﻪ ﺍﻷﻟﺒﺎﱐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺿﻌﻴﻒ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻭﺯﻳﺎﺩﺗﻪ ‪ ٨٧٩‬ﺭﻗﻢ‬
‫‪. ٦٠٩٧‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻹﺣﺪﻯ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﺣﲔ ﺭﺍﺟﻌﺘﻪ ‪.‬‬
‫)‪ (10‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (٦٣٣‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ، (٤١٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٦٧٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ‬
‫ﻓﻴﻬﺎ )‪ ، (١٢٣٢‬ﺃﲪﺪ )‪ ، (٢١٠/٦‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (٤١٤‬‬
‫)‪ (11‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺍﻟﺒﺎﺏ ﺭﻗﻢ )‪ ، (١٩‬ﺍﳊﺪﻳﺚ )‪، ٣٣٨٤‬‬
‫‪ (٣٣٨٥‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ٤١٧ / ٦‬ـ ‪. (٤١٨‬‬

‫‪٤٧٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﺣﺪﺍﻛﻦ { )‪. (2) (1‬‬

‫} ﻭﳌﺎ ﺃﻧﺸﺪﻩ ﺍﻷﻋﺸﻰ ‪ -‬ﺃﻋﺸﻰ ﺑﺎﻫﻠﺔ ‪ (3) -‬ﺃﺑﻴﺎﺗﻪ ﺍﻟﱵ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﻭﻫــﻦ ﺷــﺮ ﻏﺎﻟــﺐ ﳌــﻦ ﻏﻠــﺐ‬ ‫‪.....................................‬‬

‫ﺟﻌﻞ ﺍﻟﻨﱯ ‪ r‬ﻳﺮﺩﺩﻫﺎ ﻭﻳﻘﻮﻝ‪ :‬ﻭﻫﻦ ﺷﺮ ﻏﺎﻟﺐ ﳌﻦ ﻏﻠﺐ { )‪ . (4‬ﻭﻟﺬﻟﻚ ﺍﻣﱳ ﺍﷲ‬

‫ﻭﻗﺎﻝ ﺑﻌﺾ‬ ‫)‪(5‬‬

‫‪{4‬‬ ‫‪ÿ¼çmy_÷ry— ¼çms9 $oYósn=ô¹r&ur‬‬ ‫ﻋﻠﻰ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻴﺚ ﻗﺎﻝ‪} :‬‬
‫ﺍﻟﻌﻠﻤﺎﺀ‪ " :‬ﻳﻨﺒﻐﻲ ﻟﻠﺮﺟﻞ ﺃﻥ ﳚﺘﻬﺪ )‪ (6‬ﺇﱃ ﺍﷲ ﰲ ﺇﺻﻼﺡ ﺯﻭﺟﻪ ﻟﻪ "‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﻴﺾ )‪. (٢٩٨‬‬

‫)‪ (2‬ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ :‬ﰲ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﻧﻘﺼﺎﻥ ﺍﻹﳝﺎﻥ ‪ ، . .‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٨٧ / ١) ، (٧٩‬‬
‫‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻗﺎﻝ ‪ " :‬ﺃﻏﻠﺐ ﻟﺬﻱ ﻟﺐ ﻣﻨﻜﻦ " ‪ .‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻛﺘﺎﺏ ﺍﳊﻴﺾ ‪ ،‬ﺑﺎﺏ ﺗﺮﻙ ﺍﳊﺎﺋﺾ ﺍﻟﺼﻮﻡ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٤٠٥ / ١) ، (٣٠٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻣﺎ ﺭﺃﻳﺖ ﻣﻦ ﻧﺎﻗﺼﺎﺕ ﻋﻘﻞ ﻭﺩﻳﻦ ﺃﺫﻫﺐ ﻟﻠﺐ‬
‫ﺍﻟﺮﺟﻞ ﺍﳊﺎﺯﻡ ﻣﻦ ﺇﺣﺪﺍﻛﻦ ‪. " . .‬‬
‫)‪ (3‬ﺃﻛﺜﺮ ﺍﳌﺼﺎﺩﺭ ﺗﺴﻤﻴﻪ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﻋﻮﺭ ﺍﳌﺎﺯﱐ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻹﺻﺎﺑﺔ ‪ " :‬ﺇﻧﻪ ﺍﳊﺮﻣﺎﺯﻱ ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺑﲏ‬
‫ﻣﺎﺯﻥ ﺃﻋﺸﻰ ‪ ،‬ﺇﳕﺎ ﺗﺘﻔﻖ ﺍﳌﺼﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﺍﲰﻪ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﻋﻮﺭ ‪ ،‬ﺻﺤﺎﰊ ‪ ،‬ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﻣﺎ ﻭﺟﻪ ﺗﺴﻤﻴﺘﻪ‬
‫)ﺃﻋﺸﻰ ﺑﺎﻫﻠﺔ( ﻫﻨﺎ ‪ ،‬ﻓﺄﻋﺸﻰ ﺑﺎﻫﻠﺔ ﺍﲰﻪ ‪ :‬ﻋﺎﻣﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺭﻳﺎﺡ ﺍﻟﺒﺎﻫﻠﻲ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﻣﺎ ﻳﺸﲑ ﺇﱃ‬
‫ﺃﻧﻪ ﻗﺎﻝ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ " ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٢٧٦ / ٢‬ﺕ‪ ، (٤٥٣٥‬ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪، (١٠٢ / ١‬‬
‫ﻭﺍﻟﻠﺒﺎﺏ )‪ ، (٤٥ / ٣‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٢٠٤ / ٢‬ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ )‪ ، (٥٣ / ٧‬ﻭﺍﻷﻋﻼﻡ )‪. (٢٥٠ / ٣‬‬
‫)‪ (4‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻗﺼﺔ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٢٠٢ / ٢‬ﻭﺫﻛﺮﻫﺎ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﻃﺒﻘﺎﺗﻪ )‪ ، (٥٤ ، ٥٣ / ٧‬ﻭﺍﺑﻦ ﻛﺜﲑ ﰲ‬
‫ﺍﻟﺴﲑﺓ ‪ ،‬ﲢﻘﻴﻖ ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ )‪. (١٤٢ / ٤‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٩٠‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﰲ ﺍﻟﺮﻏﺒﺔ ‪.‬‬

‫‪٤٧٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ‬
‫ﺑﻌﺾ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺒﺪﻉ ﰲ ﺫﻟﻚ‬
‫ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ ﻛﺜﲑﺓ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺒﺤﺚ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻬﺎ‪ ،‬ﺑﻞ ﻳﻜﻔﻴﻪ‬
‫ﺃﻥ ﻳﻌﺮﻑ ﰲ ﺃﻱ ﻓﻌﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺃﻭ ﻳﻮﻡ ﺃﻭ ﻣﻜﺎﻥ‪ ،‬ﺃﻥ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺃﻭ ﺗﻌﻈﻴﻢ ﻫﺬﺍ‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺟﻬﺘﻬﻢ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻌﺮﻑ ﺃﻥ ﺳﺒﺒﻪ ﻣﻦ ﺟﻬﺘﻬﻢ‪ ،‬ﻓﻴﻜﻔﻴﻪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﺃﺻﻞ‬
‫ﻟﻪ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﺻﻞ ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﺣﺪﺛﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﻠﻘﺎﺀ‬
‫ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻣﺄﺧﻮﺫﺍ ﻋﻨﻬﻢ‪ ،‬ﻓﺄﻗﻞ ﺃﺣﻮﺍﻟﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﳓﻦ ﻧﻨﺒﻪ ﻋﻠﻰ ﻣﺎ ﺭﺃﻳﻨﺎ‬
‫ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻗﺪ ﻭﻗﻌﻮﺍ ﻓﻴﻪ‪:‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ﺍﳋﻤﻴﺲ ﺍﳊﻘﲑ‪ ،‬ﺍﻟﺬﻱ ﰲ ﺁﺧﺮ ﺻﻮﻣﻬﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﻮﻡ ﻋﻴﺪ ﺍﳌﺎﺋﺪﺓ ﻓﻴﻤﺎ ﻳﺰﻋﻤﻮﻥ‬
‫ﻭﻳﺴﻤﻮﻧﻪ ﻋﻴﺪ ﺍﻟﻌﺸﺎﺀ )‪ (1‬ﻭﻫﻮ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﺪ ﺇﱃ ﺍﻷﺣﺪ؛ ﻫﻮ ﻋﻴﺪﻫﻢ‬
‫ﺍﻷﻛﱪ‪ ،‬ﻓﺠﻤﻴﻊ ﻣﺎ ﳛﺪﺛﻪ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﻣﻦ )‪ (2‬ﺍﳌﻨﻜﺮﺍﺕ‪.‬‬
‫ﻓﻤﻨﻪ‪ :‬ﺧﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺗﺒﺨﲑ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﺜﻴﺎﺏ ﻋﻠﻰ ﺍﻟﺴﻄﺢ‪ ،‬ﻭﻛﺘﺎﺑﺔ ﺍﻟﻮﺭﻕ‬
‫ﻭﺇﻟﺼﺎﻗﻬﺎ ﺑﺎﻷﺑﻮﺍﺏ‪ ،‬ﻭﺍﲣﺎﺫﻩ )‪ (3‬ﻣﻮﲰﺎ ﻟﺒﻴﻊ ﺍﻟﺒﺨﻮﺭ ﻭﺷﺮﺍﺋﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺷﺮﺍﺀ ﺍﻟﺒﺨﻮﺭ ﰲ ﺫﻟﻚ‬
‫)‪(4‬‬
‫ﻣﻄﻠﻘﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺃﻭ ﰲ ﻏﲑﻩ‪ ،‬ﺃﻭ ﻗﺼﺪ‬ ‫ﺍﻟﻮﻗﺖ ﺇﺫ ﺍﲣﺬ ﻭﻗﺘﺎ ﻟﻠﺒﻴﻊ‪ ،‬ﻭﺭﻗﻲ ﺍﻟﺒﺨﻮﺭ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻗﺮﺑﺎﻧﺎ ﻫﻮ ﺩﻳﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﺼﺎﺑﺌﲔ‪،‬‬ ‫ﻓﺈﻥ ﺭﻗﻲ ﺍﻟﺒﺨﻮﺭ ﻭﺍﲣﺎﺫﻩ‬ ‫ﺷﺮﺍﺀ ﺍﻟﺒﺨﻮﺭ ﺍﳌﺮﻗﻲ‬
‫ﻭﺇﳕﺎ ﺍﻟﺒﺨﻮﺭ ﻃﻴﺐ ﻳﺘﻄﻴﺐ ﺑﺪﺧﺎﻧﻪ ﻛﻤﺎ ﻳﺘﻄﻴﺐ ﺑﺴﺎﺋﺮ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﳌﺴﻚ ﻭﻏﲑﻩ ﳑﺎ ﻟﻪ ﺃﺟﺰﺍﺀ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻌﺸﺎﺋﲔ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﺍﻟﻌﺸﺎ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻭﻫﻮ ﺍﳌﻨﻜﺮﺍﺕ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﲣﺎﺫ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻣﻮﲰ‪‬ﺎ ‪.‬‬
‫)‪ (4‬ﺭﻗﻲ ﺍﻟﺒﺨﻮﺭ ‪ :‬ﺃﻱ ‪ :‬ﺍﻟﺒﺨﻮﺭ ﺍﻟﺬﻱ ﻗﺮﺋﺖ ﻋﻠﻴﻪ ﺍﻟﺮﻗﻰ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﻟﻠﻤﻮﺗﻰ ‪ .‬ﺑﺪﻝ ﺍﳌﺮﻗﻲ ‪ ،‬ﻭﺍﻟﺮﻗﻰ ‪ :‬ﻫﻲ ﻣﺎ ﻳﻘﺮﺃ ﻣﻦ ﻗﺮﺁﻥ ﻭﺃﺩﻋﻴﺔ ﻭﺗﻌﺎﻭﻳﺬ ﻭﳓﻮﻫﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﺍﲣﺎﺫ ﺍﻟﺒﺨﻮﺭ ﻗﺮﺑﺎﻧ‪‬ﺎ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﲞﺎﺭﻳﺔ ﻭﺇﻥ ﻟﻄﻔﺖ‪ ،‬ﺃﻭ ﻟﻪ ﺭﺍﺋﺤﺔ ﳏﻀﺔ‪ (1) ،‬ﻭﻳﺴﺘﺤﺐ ﺍﻟﺘﺒﺨﺮ ﺣﻴﺚ ﻳﺴﺘﺤﺐ ﺍﻟﺘﻄﻴﺐ‪.‬‬
‫)‪(2‬‬
‫ﺃﻭ ﻋﺪﺱ‪ ،‬ﺃﻭ ﺻﺒﻎ‪ ،‬ﺃﻭ ﺑﻴﺾ‪ ،‬ﺃﻭ‬ ‫ﻭﻛﺬﻟﻚ ﺍﺧﺘﺼﺎﺻﻪ ﺑﻄﺒﺦ ﺭﺯ ﺑﻠﱭ‪ ،‬ﺃﻭ ﺑﺴﻴﺴﺔ‪،‬‬
‫ﻣﻘﺮ )‪ .. (3‬ﻭﳓﻮ ﺫﻟﻚ؛ ﻓﺄﻣﺎ ﺍﻟﻘﻤﺎﺭ ﺑﺎﻟﺒﻴﺾ‪ ،‬ﺃﻭ ﺑﻴﻊ ﺍﻟﺒﻴﺾ ﳌﻦ ﻳﻘﺎﻣﺮ ﺑﻪ‪ ،‬ﺃﻭ ﺷﺮﺍﺅﻩ ﻣﻦ‬
‫ﺍﳌﻘﺎﻣﺮﻳﻦ )‪ (4‬ﻓﺤﻜﻤﻪ ﻇﺎﻫﺮ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻷﻛﺎﺭﻭﻥ‪ ،‬ﻣﻦ ﻧﻜﺖ )‪ (5‬ﺍﻟﺒﻘﺮ ﺑﺎﻟﻨﻘﻂ )‪ (6‬ﺍﳊﻤﺮ ﺃﻭ ﻧﻜﺖ ﺍﻟﺸﺠﺮ‬
‫ﺃﻳﻀﺎ‪ ،‬ﺃﻭ ﲨﻊ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻨﺒﺎﺕ )‪ (7‬ﻭﺍﻟﺘﱪﻙ ‪‬ﺎ‪ ،‬ﻭﺍﻻﻏﺘﺴﺎﻝ ﲟﺎﺋﻬﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﻗﺪ ﻳﻔﻌﻠﻪ‬
‫)‪(8‬‬
‫ﻭﺍﻻﻏﺘﺴﺎﻝ ﲟﺎﺋﻪ‪ ،‬ﺃﻭ ﻗﺼﺪ ﺍﻻﻏﺘﺴﺎﻝ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ‪،‬‬ ‫ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺃﺧﺬ ﻭﺭﻕ ﺍﻟﺰﻳﺘﻮﻥ‪،‬‬
‫ﻓﺈﻥ ﺃﺻﻞ ﺫﻟﻚ ﻣﺎﺀ ﺍﳌﻌﻤﻮﺩﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺗﺮﻙ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺮﺍﺗﺒﺔ ﻣﻦ ﺍﻟﺼﻨﺎﺋﻊ‪ ،‬ﻭﺍﻟﺘﺠﺎﺭﺍﺕ‪ ،‬ﺃﻭ ﺣﻠﻖ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻏﲑ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺍﲣﺎﺫﻩ ﻳﻮﻡ ﺭﺍﺣﺔ ﻭﻓﺮﺡ‪ ،‬ﻭﺍﻟﻠﻌﺐ ﻓﻴﻪ ﺑﺎﳋﻴﻞ ﺃﻭ ﻏﲑﻫﺎ ﻋﻠﻰ ﻭﺟﻪ ﳜﺎﻟﻒ ﻣﺎ ﻗﺒﻠﻪ ﻭﻣﺎ‬
‫ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﻭﺍﻟﻀﺎﺑﻂ‪ :‬ﺃﻧﻪ ﻻ ﳛﺪﺙ ﻓﻴﻪ ﺃﻣﺮ ﺃﺻﻼ‪ ،‬ﺑﻞ ﳚﻌﻞ ﻳﻮﻣﺎ ﻛﺴﺎﺋﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﺈﻧﺎ ﻗﺪ ﻗﺪﻣﻨﺎ ﻋﻦ‬
‫ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ‪‬ﺎﻫﻢ ﻋﻦ ﺍﻟﻴﻮﻣﲔ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻧﺎ ﳍﻢ ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ )‪ (9‬ﻭﺃﻧﻪ ‪ r‬ﻰ‬
‫ﻋﻦ ﺍﻟﺬﺑﺢ ﺑﺎﳌﻜﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳﻌﻴﺪﻭﻥ )‪ (10‬ﻓﻴﻪ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﳕﺎ ﻳﺴﺘﺤﺐ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﺑﺴﻤﻦ ‪ .‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ :‬ﻭﺍﲣﺎﺫ ﺍﻟﺒﺴﻴﺴﺔ ﺑﺄﻥ ﻳﻠﺖ ﺍﻟﺴﻮﻳﻖ ﺃﻭ ﺍﻟﺪﻗﻴﻖ ﺃﻭ ﺍﻷﻗﻂ‬
‫ﺍﳌﻄﺤﻮﻥ ﺑﺎﻟﺴﻤﻦ ﺃﻭ ﺍﻟﺰﻳﺖ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺼﻞ ﺍﻟﺒﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﲔ )‪. (٢٠٧ / ٢‬‬
‫)‪ (3‬ﺃﻭ ﻣﻘﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﺍﳌﻘﺮ ﻫﻮ ‪ :‬ﺍﻟﺼﱪ ﺃﻭ ﺷﺒﻴﻪ ﺑﻪ ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻠﱭ ﺃﻳﻀ‪‬ﺎ ‪ ،‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪. (٢٤١ / ٢‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻣﻦ ﺍﳌﺘﻘﺎﻣﺮﻳﻦ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻧﻘﻂ ‪ ،‬ﻭﻫﻲ ﺗﻔﺴﲑ ﻟﻠﻨﻜﺖ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﺑﺎﻟﻔﻘﺲ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﻮﺍﻉ ﺍﻟﺜﻴﺎﺏ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﺝ ﺩ( ‪ :‬ﺃﻭ ﺍﻻﻏﺘﺴﺎﻝ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﻳﺘﻌﺒﺪﻭﻥ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﻳﻌﺒﺪﻭﻥ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﻳﻔﻌﻠﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺸﺘﺎﺀ ﰲ ﺃﺛﻨﺎﺀ ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ﻷﺭﺑﻊ‬
‫ﻭﻋﺸﺮﻳﻦ ﺧﻠﺖ ﻣﻨﻪ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ ﻣﻴﻼﺩ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺠﻤﻴﻊ ﻣﺎ ﳛﺪﺙ ﻓﻴﻪ ﻫﻮ ﻣﻦ‬
‫ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻣﺜﻞ‪ :‬ﺇﻳﻘﺎﺩ ﺍﻟﻨﲑﺍﻥ‪ ،‬ﻭﺇﺣﺪﺍﺙ ﻃﻌﺎﻡ‪ ،‬ﻭﺍﺻﻄﻨﺎﻉ ﴰﻊ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﺍﲣﺎﺫ ﻫﺬﺍ‬
‫ﺍﳌﻴﻼﺩ ﻋﻴﺪﺍ ﻫﻮ ﺩﻳﻦ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻟﻴﺲ ﻟﺬﻟﻚ ﺃﺻﻞ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳍﺬﺍ ﺍﳌﻴﻼﺩ ﺫﻛﺮ‬
‫ﺃﺻﻼ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺴﻠﻒ ﺍﳌﺎﺿﲔ‪ ،‬ﺑﻞ ﺃﺻﻠﻪ ﻣﺄﺧﻮﺫ ﻋﻦ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺍﻧﻀﻢ ﺇﻟﻴﻪ ﺳﺒﺐ‬
‫ﻃﺒﻴﻌﻲ )‪ (1‬ﻭﻫﻮ ﻛﻮﻧﻪ ﰲ ﺍﻟﺸﺘﺎﺀ ﺍﳌﻨﺎﺳﺐ ﻹﻳﻘﺎﺩ ﺍﻟﻨﲑﺍﻥ‪ ،‬ﻭﻷﻧﻮﺍﻉ ﳐﺼﻮﺻﺔ ﻣﻦ ﺍﻷﻃﻌﻤﺔ‪.‬‬
‫)‪(2‬‬
‫ﳛﲕ‬ ‫ﰒ ﺇﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺗﺰﻋﻢ ﺃﻧﻪ ﺑﻌﺪ ﺍﳌﻴﻼﺩ ﺑﺄﻳﺎﻡ ‪-‬ﺃﻇﻨﻬﺎ ﺃﺣﺪ ﻋﺸﺮ ﻳﻮﻣﺎ‪ -‬ﻋﻤﺪ‬
‫ﻟﻌﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﰲ ﻣﺎﺀ )‪ (3‬ﺍﳌﻌﻤﻮﺩﻳﺔ ﻓﻬﻢ ﻳﺘﻌﻤﺪﻭﻥ )‪ (4‬ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻳﺴﻤﻮﻧﻪ ﻋﻴﺪ‬
‫ﺍﻟﻐﻄﺎﺱ‪ ،‬ﻭﻗﺪ ﺻﺎﺭ ﻛﺜﲑ ﻣﻦ ﺟﻬﺎﻝ ﺍﻟﻨﺴﺎﺀ ﻳﺪﺧﻠﻦ ﺃﻭﻻﺩﻫﻦ ﺇﱃ ﺍﳊﻤﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪،‬‬
‫ﻭﻳﺰﻋﻤﻦ ﺃﻥ ﻫﺬﺍ ﻳﻨﻔﻊ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺩﻳﻦ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻗﺒﺢ ﺍﳌﻨﻜﺮﺍﺕ ﺍﶈﺮﻣﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻋﻴﺎﺩ ﺍﻟﻔﺮﺱ ﻣﺜﻞ‪ :‬ﺍﻟﻨﲑﻭﺯ ﻭﺍﳌﻬﺮﺟﺎﻥ‪ ،‬ﻭﺃﻋﻴﺎﺩ ﺍﻟﻴﻬﻮﺩ ﺃﻭ ﻏﲑﻫﻢ ﻣﻦ ﺃﻧﻮﺍﻉ‬
‫ﺍﻟﻜﻔﺎﺭ ﺃﻭ ﺍﻷﻋﺎﺟﻢ ﺃﻭ ﺍﻷﻋﺮﺍﺏ‪ ،‬ﺣﻜﻤﻬﺎ ﻛﻠﻬﺎ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﻗﺒﻞ )‪. (5‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻃﺒﻌﻲ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻋﻬﺪ ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺭﺟﺢ ‪ ،‬ﻭﻳﻔﺴﺮﻩ ﻣﺎ ﺑﻌﺪﻩ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻤﺪ ﳛﲕ ﻋﻴﺴﻰ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ‬
‫ﺍﳌﺨﻄﻮﻃﺎﺕ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺑﻨﺎﺀ ‪ ،‬ﺃﻭ ‪ :‬ﻧﺒﺄ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﺘﻌﻬﺪﻭﻥ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻗﺒﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬

‫‪٤٧٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻓﻌﻞ ﻣﺎ ﻳﻌﲔ ﺍﻟﻜﻔﺎﺭ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‬

‫ﻭﻛﻤﺎ ﻻ ﻧﺘﺸﺒﻪ ‪‬ﻢ ﰲ ﺍﻷﻋﻴﺎﺩ ﻓﻼ ﻳﻌﺎﻥ ﺍﳌﺴﻠﻢ ﺍﳌﺘﺸﺒﻪ ‪‬ﻢ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﻨﻬﻰ ﻋﻦ ﺫﻟﻚ‬
‫ﻓﻤﻦ )‪ (1‬ﺻﻨﻊ ﺩﻋﻮﺓ ﳐﺎﻟﻔﺔ ﻟﻠﻌﺎﺩﺓ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﱂ ﲡﺐ )‪ (2‬ﺩﻋﻮﺗﻪ‪ ،‬ﻭﻣﻦ ﺃﻫﺪﻯ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﻫﺪﻳﺔ ﰲ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﳐﺎﻟﻔﺔ ﻟﻠﻌﺎﺩﺓ ﰲ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ ﻏﲑ ﻫﺬﺍ ﺍﻟﻌﻴﺪ‪ ،‬ﱂ ﺗﻘﺒﻞ ﻫﺪﻳﺘﻪ‪،‬‬
‫ﺧﺼﻮﺻﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﳍﺪﻳﺔ ﳑﺎ ﻳﺴﺘﻌﺎﻥ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪ ،‬ﻣﺜﻞ‪ :‬ﺇﻫﺪﺍﺀ ﺍﻟﺸﻤﻊ ﻭﳓﻮﻩ ﰲ‬
‫ﺍﳌﻴﻼﺩ ﺃﻭ ﺇﻫﺪﺍﺀ ﺍﻟﺒﻴﺾ ﻭﺍﻟﻠﱭ ﻭﺍﻟﻐﻨﻢ ﰲ ﺍﳋﻤﻴﺲ ﺍﻟﺼﻐﲑ ﺍﻟﺬﻱ ﰲ ﺁﺧﺮ ﺻﻮﻣﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺃﻳﻀﺎ ﻻ ﻳﻬﺪﻯ ﻷﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﻫﺪﻳﺔ ﻷﺟﻞ ﺍﻟﻌﻴﺪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﳑﺎ‬
‫ﻳﺴﺘﻌﺎﻥ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ )‪ (3‬ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﻭﻻ ﻳﺒﻴﻊ )‪ (4‬ﺍﳌﺴﻠﻢ ﻣﺎ ﻳﺴﺘﻌﲔ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻣﺸﺎ‪‬ﺘﻬﻢ ﰲ ﺍﻟﻌﻴﺪ‪ ،‬ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻠﺒﺎﺱ‬
‫ﻭﳓﻮ ﺫﻟﻚ؛ ﻷﻥ ﰲ ﺫﻟﻚ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﺄﻣﺎ ﻣﺒﺎﻳﻌﺘﻬﻢ ﻣﺎ ﻳﺴﺘﻌﻴﻨﻮﻥ ﻫﻢ ﺑﻪ ﻋﻠﻰ ﻋﻴﺪﻫﻢ‬
‫ﺃﻭ ﺷﻬﻮﺩ ﺃﻋﻴﺎﺩﻫﻢ ﻟﻠﺸﺮﺍﺀ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﻗﺪﻣﻨﺎ ﺃﻧﻪ ﻗﻴﻞ ﻟﻺﻣﺎﻡ ﺃﲪﺪ‪ (5) :‬ﻫﺬﻩ ﺍﻷﻋﻴﺎﺩ ﺍﻟﱵ ﺗﻜﻮﻥ‬
‫)‪(6‬‬
‫ﻭﺩﻳﺮ ﺃﻳﻮﺏ‪ ،‬ﻭﺃﺷﺒﺎﻫﻪ ﻳﺸﻬﺪﻩ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻳﺸﻬﺪﻭﻥ‬ ‫ﻋﻨﺪﻧﺎ ﺑﺎﻟﺸﺎﻡ ﻣﺜﻞ ﻃﻮﺭ ﻳﺎﻧﻮﺭ‬
‫ﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﳚﻠﺒﻮﻥ ﻓﻴﻪ ﺍﻟﻐﻨﻢ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﺪﻗﻴﻖ ﻭﺍﻟﱪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ؛ ﺇﻻ ﺃﻧﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻷﺳﻮﺍﻕ‬
‫ﻳﺸﺘﺮﻭﻥ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻮﻥ ﻋﻠﻴﻬﻢ ﺑﻴﻌﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﺸﻬﺪﻭﻥ ﺍﻷﺳﻮﺍﻕ )‪ (7‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﱂ ﻳﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ‬
‫ﺑﻴﻌﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﺸﻬﺪﻭﻥ ﺍﻟﺴﻮﻕ )‪ (8‬ﻓﻼ ﺑﺄﺱ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻓﻤﻨﻊ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﱂ ﲡﺐ ﺇﺟﺎﺑﺔ ﺩﻋﻮﺗﻪ ‪ .‬ﻭﻫﺬﺍ ﻳﻮﻫﻢ ﺟﻮﺍﺯ ﺇﺟﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺏ ﺫﻟﻚ ‪.‬‬
‫)‪ (3‬ﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﺏ( ‪ :‬ﻳﺒﺎﻳﻊ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ( ‪ :‬ﰲ ﻫﺬﻩ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻃﻮﺭ ﻳﺎﺑﻮﺭ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﻣﻬﻤﻠﺔ ‪ ،‬ﳏﺘﻤﻠﺔ ﻟﻸﻣﺮﻳﻦ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﳍﺬﺍ ﺍﻟﻄﻮﺭ ﺫﻛﺮ‪‬ﺍ ‪ .‬ﺃﻣﺎ ﺩﻳﺮ ﺃﻳﻮﺏ‬
‫ﻓﻘﺪ ﻣﺮ ﺫﻛﺮﻩ )‪. (٥١٧ / ١‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺳﻘﻄﺖ ﺍﻟﻌﺒﺎﺭﺓ ‪ :‬ﻭﺇﳕﺎ ﻳﺸﻬﺪﻭﻥ ﺍﻷﺳﻮﺍﻕ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻷﺳﻮﺍﻕ ‪.‬‬

‫‪٤٧٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﰲ ﺍﻷﺳﻮﺍﻕ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻓﻼ ﺑﺄﺱ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ‪ " :‬ﻓﺄﻣﺎ ﻣﺎ ﻳﺒﻴﻌﻮﻥ‬
‫ﲝﻀﻮﺭﻩ "‪ .‬ﻧﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻣﻬﻨﺎ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﺇﳕﺎ ﳝﻨﻌﻮﻥ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺑﻴﻌﻬﻢ‬
‫ﻭﻛﻨﺎﺋﺴﻬﻢ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﻳﺒﺎﻉ ﰲ ﺍﻷﺳﻮﺍﻕ ﻣﻦ ﺍﳌﺄﻛﻞ ﻓﻼ‪ ،‬ﻭﺇﻥ ﻗﺼﺪ ﺇﱃ ﺗﻮﻓﲑ ﺫﻟﻚ ﻭﲢﺴﻴﻨﻪ‬
‫ﻷﺟﻠﻬﻢ " ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﳏﺘﻤﻞ؛ ﻷﻧﻪ ﺃﺟﺎﺯ ﺷﻬﻮﺩ ﺍﻟﺴﻮﻕ ﻣﻄﻠﻘﺎ ﺑﺎﺋﻌﺎ‪ ،‬ﻭﻣﺸﺘﺮﻳﺎ؛ ﻷﻧﻪ‬
‫ﻗﺎﻝ‪ " :‬ﺇﺫﺍ ﱂ ﻳﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﻛﻨﺎﺋﺴﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﺸﻬﺪﻭﻥ ﺍﻟﺴﻮﻕ ﻓﻼ ﺑﺄﺱ " ﻫﺬﺍ ﻳﻌﻢ ﺍﻟﺒﺎﺋﻊ‪،‬‬
‫ﻭﺍﳌﺸﺘﺮﻱ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ‪ " :‬ﳚﻠﺒﻮﻥ " ﻋﺎﺋﺪﺍ ﺇﱃ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﺪ‬
‫ﻧﺺ ﻋﻠﻰ ﺟﻮﺍﺯ ﻛﻮ‪‬ﻢ ﺟﺎﻟﺒﲔ ﺇﱃ ﺍﻟﺴﻮﻕ‪.‬‬
‫ﻭﳛﺘﻤﻞ ‪-‬ﻭﻫﻮ ﺃﻗﻮﻯ‪ -‬ﺃﻧﻪ ﺇﳕﺎ ﺃﺭﺧﺺ ﰲ ﺷﻬﻮﺩ ﺍﻟﺴﻮﻕ ﻓﻘﻂ‪ ،‬ﻭﺭﺧﺺ ﰲ ﺍﻟﺸﺮﺍﺀ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻭﱂ ﻳﺘﻌﺮﺽ ﻟﻠﺒﻴﻊ ﻣﻨﻬﻢ؛ ﻷﻥ ﺍﻟﺴﺎﺋﻞ ﺇﳕﺎ ﺳﺄﻟﻪ ﻋﻦ ﺷﻬﻮﺩ ﺍﻟﺴﻮﻕ ﺍﻟﱵ ﻳﻘﻴﻤﻬﺎ ﺍﻟﻜﻔﺎﺭ‬
‫ﻟﻌﻴﺪﻫﻢ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺁﺧﺮ ﻣﺴﺄﻟﺘﻪ‪ " :‬ﻳﺸﺘﺮﻭﻥ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻮﻥ ﻋﻠﻴﻬﻢ ﺑﻴﻌﻬﻢ " ﻭﺫﻟﻚ؛ ﻷﻥ‬
‫ﺍﻟﺴﺎﺋﻞ ﻣﻬﻨﺎ ﺑﻦ ﳛﲕ ﺍﻟﺸﺎﻣﻲ‪ ،‬ﻭﻫﻮ ﻓﻘﻴﻪ ﻋﺎﱂ‪ ،‬ﻭﻛﺎﻥ )‪- (2‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﻗﺪ ﲰﻊ ﻣﺎ ﺟﺎﺀ ﰲ‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺷﻬﻮﺩ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻓﺴﺄﻝ ﺃﲪﺪ‪ :‬ﻫﻞ ﺷﻬﻮﺩ ﺃﺳﻮﺍﻗﻬﻢ ﲟﱰﻟﺔ ﺷﻬﻮﺩ ﺃﻋﻴﺎﺩﻫﻢ؟ ﻓﺄﺟﺎﺏ‬
‫ﺃﲪﺪ ﺑﺎﻟﺮﺧﺼﺔ ﰲ ﺷﻬﻮﺩ ﺍﻟﺴﻮﻕ‪ ،‬ﻭﱂ ﻳﺴﺄﻝ ﻋﻦ ﺑﻴﻊ ﺍﳌﺴﻠﻢ ﳍﻢ ﺇﻣﺎ ﻟﻈﻬﻮﺭ ﺍﳊﻜﻢ ﻋﻨﺪﻩ‪،‬‬
‫ﻭﺇﻣﺎ ﻟﻌﺪﻡ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﺇﺫ ﺫﺍﻙ‪ ،‬ﻭﻛﻼﻡ ﺍﻵﻣﺪﻱ ﺃﻳﻀﺎ ﳏﺘﻤﻞ )‪ (3‬ﻟﻠﻮﺟﻬﲔ‪ .‬ﻟﻜﻦ ﺍﻷﻇﻬﺮ ﻓﻴﻪ‬
‫ﺍﻟﺮﺧﺼﺔ ﰲ ﺍﻟﺒﻴﻊ ﺃﻳﻀﺎ؛ ﻟﻘﻮﻟﻪ‪ " :‬ﺇﳕﺎ ﳝﻨﻌﻮﻥ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺑﻴﻌﻬﻢ ﻭﻛﻨﺎﺋﺴﻬﻢ "‪،‬‬
‫ﻭﻗﻮﻟﻪ‪ " :‬ﻭﺇﻥ ﻗﺼﺪ ﺇﱃ ﺗﻮﻓﲑ )‪ (4‬ﺫﻟﻚ ﻭﲢﺴﻴﻨﻪ ﻷﺟﻠﻬﻢ "‪.‬‬
‫ﻓﻤﺎ ﺃﺟﺎﺏ ﺑﻪ ﺃﲪﺪ ﻣﻦ ﺟﻮﺍﺯ ﺷﻬﻮﺩ ﺍﻟﺴﻮﻕ ﻓﻘﻂ ﻟﻠﺸﺮﺍﺀ ﻣﻨﻬﺎ‪ ،‬ﻣﻦ ﻏﲑ ﺩﺧﻮﻝ ﺍﻟﻜﻨﻴﺴﺔ‬
‫)‪(5‬‬
‫ﺷﻬﻮﺩ ﻣﻨﻜﺮ‪ ،‬ﻭﻻ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﻣﻌﺼﻴﺔ؛ ﻷﻥ ﻧﻔﺲ ﺍﻻﺑﺘﻴﺎﻉ‬ ‫ﻓﻴﺠﻮﺯ؛ ﻷﻥ ﺫﻟﻚ ﻟﻴﺲ ﻓﻴﻪ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻳﺒﺘﻐﻮﻥ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺄﻧﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ﺯﺍﺩ ‪ :‬ﺑﻌﺪ ﳏﺘﻤﻞ ‪ :‬ﺁﺧﺮ ﺃﻳﻀ‪‬ﺎ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﺯﺍﺩ ﺃﻳﻀ‪‬ﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺗﻮﻓﻴﺔ ‪.‬‬
‫)‪ (5‬ﻓﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٤٧٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻣﻨﻬﻢ ﺟﺎﺋﺰ‪ ،‬ﻭﻻ ﺇﻋﺎﻧﺔ ﻓﻴﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺻﺮﻑ ﳌﺎ ﻟﻌﻠﻬﻢ ﻳﺒﺘﺎﻋﻮﻧﻪ )‪ (1‬ﻟﻌﻴﺪﻫﻢ ﻋﻨﻬﻢ‬
‫ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﺗﻘﻠﻴﻞ ﺍﻟﺸﺮ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﺃﺳﻮﺍﻕ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺸﻬﺪﻭ‪‬ﺎ‪،‬‬
‫ﻭﺷﻬﺪ ﺑﻌﻀﻬﺎ ﺍﻟﻨﱯ ‪ r‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺳﻮﺍﻕ ﻣﺎ ﻛﺎﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺍﺳﻢ ﺍﳊﺞ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ‬
‫ﻛﺎﻥ ﻳﻜﻮﻥ )‪ (3‬ﻷﻋﻴﺎﺩ ﺑﺎﻃﻠﺔ‪.‬‬
‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﺃﻛﺜﺮ ﻣﺎ ﰲ ﺍﻟﺴﻮﻕ‪ ،‬ﺃﻥ ﻳﺒﺎﻉ ﻓﻴﻬﺎ ﻣﺎ ﻳﺴﺘﻌﺎﻥ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻓﻬﻮ ﻛﻤﺎ ﻟﻮ‬
‫ﺣﻀﺮ ﺍﻟﺮﺟﻞ )‪ (4‬ﺳﻮﻗﺎ ﻳﺒﺎﻉ )‪ (5‬ﻓﻴﻬﺎ ﺍﻟﺴﻼﺡ ﳌﻦ ﻳﻘﺘﻞ ﺑﻪ ﻣﻌﺼﻮﻣﺎ‪ ،‬ﺃﻭ ﺍﻟﻌﺼﲑ ﳌﻦ ﳜﻤﺮﻩ‪،‬‬
‫)‪(6‬‬
‫ﻟﻴﺸﺘﺮﻱ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺃﺟﻮﺩ؛ ﻷﻥ ﺍﻟﺒﺎﺋﻊ ﰲ ﻫﺬﺍ ﺍﻟﺴﻮﻕ ﺫﻣﻲ‪ ،‬ﻭﻗﺪ‬ ‫ﻓﺤﻀﺮﻫﺎ ﺍﻟﺮﺟﻞ‬
‫ﺃﻗﺮﻭﺍ )‪ (7‬ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺒﺎﻳﻌﺔ‪.‬‬
‫ﰒ ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻮ ﺳﺎﻓﺮ ﺇﱃ ﺩﺍﺭ ﺍﳊﺮﺏ ﻟﻴﺸﺘﺮﻱ ﻣﻨﻬﺎ‪ ،‬ﺟﺎﺯ ﻋﻨﺪﻧﺎ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ‬
‫ﲡﺎﺭﺓ ﺃﰊ ﺑﻜﺮ ‪ t‬ﰲ ﺣﻴﺎﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﱃ ﺃﺭﺽ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻫﻲ )‪ (8‬ﺩﺍﺭ ﺣﺮﺏ‪ ،‬ﻭﺣﺪﻳﺚ‬
‫ﻋﻤﺮ ‪ t‬ﻭﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ ﺑﺴﻄﺖ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ )‪ (9‬ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪ (10‬ﻣﻊ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ‬
‫ﺗﺸﺘﻤﻞ ﺃﺳﻮﺍﻗﻬﻢ ﻋﻠﻰ ﺑﻴﻊ ﻣﺎ ﻳﺴﺘﻌﺎﻥ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺑﻴﻊ ﺍﳌﺴﻠﻤﲔ ﳍﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻣﺎ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ ﻋﻴﺪﻫﻢ‪ ،‬ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻠﺒﺎﺱ‬
‫ﻭﺍﻟﺮﳛﺎﻥ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺇﻫﺪﺍﺀ ﺫﻟﻚ ﳍﻢ‪ ،‬ﻓﻬﺬﺍ ﻓﻴﻪ ﻧﻮﻉ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﻋﻴﺪﻫﻢ ﺍﶈﺮﻡ‪ ،‬ﻭﻫﻮ‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﺘﺒﺎﻳﻌﻮﻧﻪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪) :‬ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻧﻪ ﺇﻋﺎﻧﺔ ﳍﻢ ‪ ،‬ﻭﺗﻜﺜﲑ ﻟﺴﻮﺍﺩﻫﻢ( ﺑﻌﺪ )ﻋﻨﻬﻢ( ﻭﻗﺒﻞ )ﻓﻴﻜﻮﻥ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻣﺎ ﻛﺎﻥ ﰲ ﺍﻷﻋﻴﺎﺩ ﺑﺎﻃﻠﺔ ‪ .‬ﻭﻳﻜﻮﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺮﺟﺎﻝ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻓﺎﺑﺘﺎﻉ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ﺯﺍﺩ ‪ :‬ﺳﻮﻗﹰﺎ ﻳﺒﺎﻉ ‪ ،‬ﻭﻟﻌﻞ ﻧﻈﺮ ﺍﻟﻨﺎﺳﺦ ﺳﺒﻖ ﺇﱃ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻓﻮﻗﻬﺎ ﻓﻜﺘﺒﻬﺎ ﻫﻨﺎ ‪ ،‬ﻭﻫﻲ ‪) :‬ﺳﻮﻗﹰﺎ ﻳﺒﺎﻉ(‬
‫ﻛﺬﻟﻚ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺃﻗﺮﻭﻩ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺣﻴﻨﺬﺍﻙ ‪ ،‬ﻭﺩﺍﺭ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ﺯﺍﺩ ‪ :‬ﻏﲑﻫﻢ ‪ ،‬ﻭﻟﻌﻠﻪ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬

‫‪٤٨٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺒﲏ ﻋﻠﻰ ﺃﺻﻞ ﻭﻫﻮ‪ (1) :‬ﺃﻥ ﺑﻴﻊ ﺍﻟﻜﻔﺎﺭ ﻋﻨﺒﺎ ﺃﻭ ﻋﺼﲑﺍ ﻳﺘﺨﺬﻭﻧﻪ ﲬﺮﺍ ﻻ ﳚﻮﺯ )‪ (2‬ﻭﻛﺬﻟﻚ‬
‫ﻻ ﳚﻮﺯ ﺑﻴﻌﻬﻢ ﺳﻼﺣﺎ ﻳﻘﺎﺗﻠﻮﻥ ﺑﻪ ﻣﺴﻠﻤﺎ‪.‬‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻋﻠﻰ‬ ‫ﺇﱃ ﺃﺥ ﻟﻪ ﲟﻜﺔ ﻣﺸﺮﻙ‬ ‫ﻭﻗﺪ ﺩﻝ ﺣﺪﻳﺚ ﻋﻤﺮ ‪ t‬ﰲ ﺇﻫﺪﺍﺀ ﺍﳊﻠﺔ ﺍﻟﺴﲑﺍﺀ‬
‫ﺟﻮﺍﺯ ﺑﻴﻌﻬﻢ ﺍﳊﺮﻳﺮ‪ ،‬ﻟﻜﻦ ﺍﳊﺮﻳﺮ ﻣﺒﺎﺡ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺇﳕﺎ ﳛﺮﻡ ﺍﻟﻜﺜﲑ ﻣﻨﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻵﺩﻣﻴﲔ‪،‬‬
‫)‪(5‬‬
‫ﻭﱂ ﳚﺰ ﺑﺎﳋﻤﺮ ﲝﺎﻝ‪ ،‬ﻭﺟﺎﺯﺕ ﺻﻨﻌﺘﻪ ﰲ‬ ‫ﻭﳍﺬﺍ ﺟﺎﺯ ﺍﻟﺘﺪﺍﻭﻱ ﺑﻪ ﰲ ﺃﺻﺢ ﺍﻟﺮﻭﺍﻳﺘﲔ‬
‫ﺍﻷﺻﻞ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻓﻴﻪ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻷﺻﻞ ﻓﻴﻪ ﺍﺷﺘﺒﺎﻩ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ ﺑﺎﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ ﰲ ﻛﻼﻡ ﺃﲪﺪ ﺟﻮﺯ ﺫﻟﻚ‪ ،‬ﻭﻋﻦ‬
‫ﺃﲪﺪ ﰲ ﺟﻮﺍﺯ ﲪﻞ ﺍﻟﺘﺠﺎﺭﺓ ﺇﱃ ﺃﺭﺽ ﺍﳊﺮﺏ ﺭﻭﺍﻳﺘﺎﻥ ﻣﻨﺼﻮﺻﺘﺎﻥ‪ ،‬ﻓﻘﺪ ﻳﻘﺎﻝ‪ (6) :‬ﺑﻴﻌﻬﺎ ﳍﻢ‬
‫ﰲ ﺍﻟﻌﻴﺪ ﻛﺤﻤﻠﻬﺎ ﺇﱃ ﺩﺍﺭ ﺍﳊﺮﺏ‪ ،‬ﻓﺈﻥ ﲪﻞ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﻄﻌﺎﻡ ﺇﱃ ﺃﺭﺽ ﺍﳊﺮﺏ ﻓﻴﻪ ﺇﻋﺎﻧﺔ ﻋﻠﻰ‬
‫ﺩﻳﻨﻬﻢ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺇﺫﺍ ﻣﻨﻌﻨﺎ ﻣﻨﻬﺎ ﺇﱃ ﺃﺭﺽ ﺍﳊﺮﺏ ﻓﻬﻨﺎ ﺃﻭﱃ‪ ،‬ﻭﺃﻛﺜﺮ ﺃﺻﻮﻟﻪ ﻭﻧﺼﻮﺻﻪ‬
‫ﺗﻘﺘﻀﻲ ﺍﳌﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﻫﻞ ﻫﻮ ﻣﻨﻊ ﲢﺮﱘ؟ ﺃﻭ ﺗﱰﻳﻪ؟ ﻣﺒﲏ ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ‪ .‬ﻭﻗﺪ ﺫﻛﺮ‬
‫ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺣﺒﻴﺐ )‪ (7‬ﺃﻥ ﻫﺬﺍ ﳑﺎ ﺍﺟﺘﻤﻊ )‪ (8‬ﻋﻠﻰ ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻭﺻﺮﺡ ﺑﺄﻥ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﺃﻥ‬
‫ﺫﻟﻚ ﺣﺮﺍﻡ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﻭﻫﻮ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﻜﻔﺎﺭ ‪.‬‬
‫)‪ (2‬ﻻ ﳚﻮﺯ ‪ :‬ﺃﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﻟﺘﻐﻴﲑ ﺍﻷﻭﻝ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ‪.‬‬
‫)‪ (3‬ﺍﻟﺴﲑﺍﺀ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﻟﻘﺎﻣﻮﺱ ‪ :‬ﻧﻮﻉ ﻣﻦ ﺍﻟﱪﻭﺩ ﻓﻴﻪ ﺧﻄﻮﻁ ﺻﻔﺮ ‪ ،‬ﺃﻭ ﳜﺎﻟﻄﻪ ﺣﺮﻳﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪،‬‬
‫ﻓﺼﻞ ﺍﻟﺴﲔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪. (٥٦ / ٢‬‬
‫)‪ (4‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ‪ ،‬ﺍﳌﺴﻨﺪ )‪ (١٠٣ / ٢‬ﰲ ﻣﺴﻨﺪ ﺍﺑﻦ ﻋﻤﺮ ‪.‬‬
‫)‪ (5‬ﻳﻌﲏ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٦٢٧ / ١‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻓﻘﺪ ﻗﺎﻝ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺴﻠﻤﻲ ﺍﻟﻘﺮﻃﱯ ‪ ،‬ﺃﺑﻮ ﻣﺮﻭﺍﻥ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪١٧٤‬ﻫـ( ‪،‬‬
‫ﺇﻣﺎﻡ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ‪ ،‬ﻋﺎﱂ ﺍﻷﻧﺪﻟﺲ ﻭﻓﻘﻴﻬﻬﺎ ﰲ ﻭﻗﺘﻪ ‪ ،‬ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪ (١) :‬ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﺍﻟﺴﻨﻦ‬
‫ﻭﺍﻟﻔﻘﻪ ‪ (٢) .‬ﺗﻔﺴﲑ ﻣﻮﻃﺄ ﻣﺎﻟﻚ ‪ (٣) .‬ﻃﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺘﺎﺑﻌﲔ ‪ .‬ﻭﻫﻮ ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪٢٣٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪) ، (٦٠ ، ٥٩ / ٤‬ﺕ ‪(١٧٤‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (١٥٧ / ٤‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺃﲨﻊ ‪.‬‬

‫‪٤٨١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻛﺮﻩ ﻣﺎﻟﻚ ﺃﻛﻞ ﻣﺎ ﺫﺑﺢ ﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺣﺒﻴﺐ ﰲ )ﺍﻟﻮﺍﺿﺤﺔ(‬
‫ﻟﻜﻨﺎﺋﺴﻬﻢ‪ ،‬ﻭ‪‬ﻰ ﻋﻨﻪ ﻣﻦ ﻏﲑ ﲢﺮﱘ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺫﲝﻮﺍ ﻋﻠﻰ ﺍﺳﻢ ﺍﳌﺴﻴﺢ‪ ،‬ﺃﻭ ﺍﻟﺼﻠﻴﺐ‪،‬‬
‫)‪(2‬‬
‫ﻣﻦ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺍﻟﺬﻳﻦ ﻳﻌﻈﻤﻮﻥ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻣﺎﻟﻚ ﻭﻏﲑﻩ ﳑﻦ‬ ‫ﺃﻭ ﺃﲰﺎﺀ ﻣﻦ ﻣﻀﻰ‬
‫ﻳﻘﺘﺪﻯ ﺑﻪ ﻳﻜﺮﻩ ﺃﻛﻞ ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﺫﺑﺎﺋﺤﻬﻢ‪ ،‬ﻭﺑﻪ ﻧﺄﺧﺬ‪ ،‬ﻭﻫﻮ ﻳﻀﺎﻫﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﺬﲝﻮﻥ ﻷﺻﻨﺎﻣﻬﻢ ﺍﻟﱵ‬ ‫)‪(4‬‬
‫ﻭﻫﻲ ﺫﺑﺎﺋﺤﻬﻢ‬ ‫)‪(3‬‬
‫} ‪{ ( «!$# ÎŽö•tóÏ9 ¾ÏmÎ/ ¨@Ïdé& !$tBur‬‬
‫ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﺭﺟﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺴﺘﺨﻔﻮﻥ ﺫﻟﻚ )‪ (5‬ﻭﻳﻘﻮﻟﻮﻥ‪) :‬ﻗﺪ ﺃﺣﻞ‬
‫ﺍﷲ ﻟﻨﺎ ﺫﺑﺎﺋﺤﻬﻢ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻭﻣﺎ ﻳﺮﻳﺪﻭﻥ ‪‬ﺎ‪ ،‬ﻭﺭﻭﻯ ﺫﻟﻚ ﺍﺑﻦ ﻭﻫﺐ )‪ (6‬ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ‪ ،‬ﻭﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ‪ ،‬ﻭﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ )‪ (7‬ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ )‪ (8‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪،‬‬
‫ﻭﺍﺑﻦ ﺷﻬﺎﺏ )‪ (9‬ﻭﺭﺑﻴﻌﺔ )‪ (10‬ﻭﳛﲕ ﺑﻦ ﺳﻌﻴﺪ )‪ (11‬ﻭﻣﻜﺤﻮﻝ )‪ (1‬ﻭﻋﻄﺎﺀ )‪. (2‬‬

‫)‪ (1‬ﺍﻟﻮﺍﺿﺤﺔ ‪ ،‬ﻛﺘﺎﺏ ﰲ ﺍﻟﻔﻘﻪ ﺍﳌﺎﻟﻜﻲ ‪ ،‬ﺃﻟﻔﻪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﳌﺬﻛﻮﺭ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (١٥٧ / ٤‬‬
‫)‪ (2‬ﻣﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٧٣‬‬
‫)‪ (4‬ﺫﺑﺎﺋﺤﻬﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﻛﺬﺍ ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ :‬ﻳﺴﺘﺨﻔﻮﻥ ﺫﻟﻚ ‪.‬‬
‫)‪ (6‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻮﳝﺮ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻗﻴﺲ ﺍﳋﺰﺭﺟﻲ ‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺁﺧﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ‪ ،‬ﻭﺷﻬﺪ ﻣﺎ ﺑﻌﺪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺸﺎﻫﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ ﺩﻣﺸﻖ ﰲ ﻋﻬﺪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ )‪٣٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ) ‪٧‬‬
‫‪ ٣٩١ /‬ـ ‪(٣٩٣‬؛ ﻭﺍﻹﺻﺎﺑﺔ )‪ ١٨٥ / ٥‬ـ ‪. (١٨٦‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺑﻦ ﺑﺸﺎﺭ ‪ .‬ﻭﻟﻌﻞ )ﺍﺑﻦ ﻳﺴﺎﺭ( ﺃﺻﺢ ﻛﻤﺎ ﻫﻮ ﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺴﺎﺭ ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺍﻟﺰﻫﺮﻱ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪،‬‬
‫ﻭﻟﻴﺲ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺭﺑﻴﻌﺔ ﺑﻦ ﻓﺮﻭﺥ ‪ ،‬ﻭﻓﺮﻭﺥ ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺍﻟﺘﻴﻤﻲ ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ‪،‬‬
‫ﺍﳌﺪﱐ ‪ ،‬ﺍﳌﺸﻬﻮﺭ ﺑﺮﺑﻴﻌﺔ ﺍﻟﺮﺃﻱ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪) :‬ﺛﻘﺔ ﻓﻘﻴﻪ ﻣﺸﻬﻮﺭ( ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪،‬‬
‫ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٣٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٧ / ١‬ﺕ‪. (٦٠‬‬
‫)‪ (11‬ﻟﻌﻠﻪ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺍﳉﺮﺡ ‪ ،‬ﻭﺍﻟﺘﻌﺪﻳﻞ ‪ ،‬ﺛﻘﺔ ﻣﺘﻘﻦ ﺣﺎﻓﻆ ‪ ،‬ﻭﺇﻣﺎﻡ ﻗﺪﻭﺓ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﻭﻫﻮ ﻣﻌﺎﺻﺮ ﻻﺑﻦ ﻭﻫﺐ ﺍﳌﺬﻛﻮﺭ ﻫﻨﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٩٨‬ﻫـ( ﻭﻋﻤﺮﻩ )‪ (٧٨‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٨ / ٢‬ﺕ‪ . (٧٢‬ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻳﻘﺼﺪ ‪ :‬ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻗﻴﺲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺪﱐ‬

‫‪٤٨٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬
‫ﻭﻣﻮﺗﺎﻫﻢ‪ ،‬ﻭﻛﻨﺎﺋﺴﻬﻢ ﺃﻓﻀﻞ‪.‬‬ ‫ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﻭﺗﺮﻙ ﻣﺎ ﺫﲝﻮﺍ ﻷﻋﻴﺎﺩﻫﻢ ﻭﺃﻗﺴﺘﻬﻢ‬
‫ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻓﻴﻪ ﻋﻴﺒﺎ ﺁﺧﺮ‪ :‬ﺃﻥ ﺃﻛﻠﻪ )‪ (4‬ﻣﻦ ﺗﻌﻈﻴﻢ ﺷﺮﻛﻬﻢ‪.‬‬
‫ﻭﻟﻘﺪ ﺳﺄﻝ ﺳﻌﺪ ﺍﳌﻌﺎﻓﺮﻱ )‪ (5‬ﻣﺎﻟﻜﺎ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﺗﺼﻨﻌﻪ ﺍﻟﻨﺼﺎﺭﻯ ﳌﻮﺗﺎﻫﻢ ﻳﺘﺼﺪﻗﻮﻥ‬
‫ﺑﻪ ﻋﻨﻬﻢ‪ :‬ﺃﻳﺄﻛﻞ ﻣﻨﻪ ﺍﳌﺴﻠﻢ؟ ﻓﻘﺎﻝ‪ " :‬ﻻ ﻳﻨﺒﻐﻲ )‪ (6‬ﻻ ﻳﺄﺧﺬﻩ ﻣﻨﻬﻢ "؛ ﻷﻧﻪ ﺇﳕﺎ ﻳﻌﻤﻞ ﺗﻌﻈﻴﻤﺎ‬
‫ﻟﻠﺸﺮﻙ ﻓﻬﻮ ﻛﺎﻟﺬﺑﺎﺋﺢ )‪ (7‬ﻟﻸﻋﻴﺎﺩ ﻭﺍﻟﻜﻨﺎﺋﺲ‪.‬‬
‫)‪(9‬‬
‫ﻭﺳﺌﻞ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺍﻟﻨﺼﺮﺍﱐ ﻳﻮﺻﻲ ﺑﺸﻲﺀ ﻳﺒﺎﻉ ﻣﻦ ﻣﻠﻜﻪ ﻟﻠﻜﻨﻴﺴﺔ‪ (8) :‬ﻫﻞ ﳚﻮﺯ‬
‫)‪(10‬‬
‫ﻭﺷﺮﺍﺋﻌﻬﻢ ﻭﻣﺸﺘﺮﻳﻪ‬ ‫ﳌﺴﻠﻢ ﺷﺮﺍﺅﻩ؟ ﻓﻘﺎﻝ‪ " :‬ﻻ ﳛﻞ ﺫﻟﻚ ﻟﻪ؛ ﻷﻧﻪ ﺗﻌﻈﻴﻢ ﻟﺸﻌﺎﺋﺮﻫﻢ‬
‫ﻣﺴﻠﻢ ﺳﻮﺀ " )‪ . (11‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﰲ ﺃﺭﺽ ﺍﻟﻜﻨﻴﺴﺔ ﻳﺒﻴﻊ ﺍﻷﺳﻘﻒ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﰲ‬
‫ﻣﺮﻣﺘﻬﺎ )‪ (12‬ﻭﺭﲟﺎ ﺣﺒﺴﺖ ﺗﻠﻚ )‪ (1‬ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﳌﺼﻠﺤﺘﻬﺎ‪ :‬ﺇﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ‬

‫ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ ﻭﳏﺪﺛﻴﻬﺎ ﻭﺣﻔﺎﻇﻬﺎ ﺍﻟﻜﺒﺎﺭ ﺍﳌﺸﺎﻫﲑ ‪ ،‬ﺗﻮﱃ ﻗﻀﺎﺀ ﺍﳊﲑﺓ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ‬
‫)‪١٤٤‬ﻫـ( ‪ ،‬ﻭﺍﻷﺭﺟﺢ ﻋﻨﺪﻱ ﺃﻧﻪ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪ ،‬ﳌﻌﺎﺻﺮﺗﻪ ﻟﺮﺑﻴﻌﺔ ﻭﺍﺑﻦ ﺷﻬﺎﺏ ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ٢٢١ / ١١‬ـ ‪) ، (٢٢٤‬ﺕ ‪. (٣٦٠‬‬
‫)‪ (1‬ﻫﻮ ‪ :‬ﻣﻜﺤﻮﻝ ﺍﻟﺸﺎﻣﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺎﻡ ﻭﻓﻘﻬﺎﺋﻬﺎ ‪ ،‬ﺭﻣﻲ ﺑﺎﻟﻘﻮﻝ ﺑﺎﻟﻘﺪﺭ ﻟﻜﻨﻪ‬
‫ﺭﺟﻊ ‪ ،‬ﻭﻫﻮ ﺛﻘﺔ ﻟﻜﻨﻪ ﻳﺪﻟﺲ ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١١٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪٢٨٩ / ١٠‬‬
‫ـ ‪) ، (٢٩٣‬ﺕ ‪. (٥٠٩‬‬
‫)‪ (2‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻭﺃﻗﺴﺴﺘﻬﻢ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﰲ ﺍﻟﻌﺒﺎﺭﺗﲔ ‪ :‬ﺍﻟﻘﺴﺎﻭﺳﺔ ‪ ،‬ﻭﻫﻲ ﲨﻊ ﻗﺲ ‪ ،‬ﻭﻫﻮ ﻟﻘﺐ ﻣﻦ ﺃﻟﻘﺎﺏ ﻣﻦ‬
‫ﻳﺴﻤﻮﻥ ﺑﺮﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻠﻪ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺳﻌﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻌﺎﻓﺮﻱ ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺎﻟﻜﻴﺔ ‪ ،‬ﻭﻣﻦ ﺗﻼﻣﻴﺬ ﻣﺎﻟﻚ ‪ ،‬ﺗﻔﻘﻪ ﻋﻠﻴﻪ ﺍﺑﻦ ﻭﻫﺐ ﻭﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻣﻦ‬
‫ﻛﺒﺎﺭ ﺍﳌﺎﻟﻜﻴﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٧٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻷﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ )ﺹ‪. (١٥٠‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺄﺧﺬﻩ ﻣﻨﻬﻢ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻟﺬﺑﺢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﻟﻜﻨﻴﺴﺔ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻟﻠﻤﺴﻠﻢ ‪.‬‬
‫)‪ (10‬ﻟﺸﻌﺎﺋﺮﻫﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ( ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﺳﻮﺍﺀ ‪ ،‬ﻭﻟﻌﻠﻪ ﺧﻄﺄ ﺇﻣﻼﺋﻲ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (12‬ﺃﻱ ﺗﺮﻣﻴﻤﻬﺎ ﻭﺇﺻﻼﺣﻬﺎ ‪.‬‬

‫‪٤٨٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻥ ﻳﺸﺘﺮﻭﻫﺎ )‪ (2‬ﻣﻦ ﻭﺟﻬﲔ‪:‬‬

‫ﺍﻟﻮﺍﺣﺪ‪ (3) :‬ﻣﻦ ﺍﻟﻌﻮﻥ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬
‫ﻭﺍﻵﺧﺮ‪ :‬ﻣﻦ ﺟﻬﺔ )‪ (4‬ﺑﻴﻊ ﺍﳊﺒﺲ )‪ (5‬ﻭﻻ ﳚﻮﺯ ﳍﻢ ﰲ ﺃﺣﺒﺎﺳﻬﻢ ﺇﻻ ﻣﺎ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ‪،‬‬
‫ﻭﻻ ﺃﺭﻯ ﳊﺎﻛﻢ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺘﻌﺮﺽ )‪ (6‬ﻓﻴﻬﺎ ﲟﻨﻊ ﻭﻻ ﺗﻨﻔﻴﺬ ﻭﻻ ﺑﺸﻲﺀ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺳﺌﻞ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﺍﻟﺮﻛﻮﺏ ﰲ ﺍﻟﺴﻔﻦ ﺍﻟﱵ ﺗﺮﻛﺐ ﻓﻴﻬﺎ ﺍﻟﻨﺼﺎﺭﻯ ﺇﱃ ﺃﻋﻴﺎﺩﻫﻢ‪،‬‬
‫ﻓﻜﺮﻩ ﺫﻟﻚ ﳐﺎﻓﺔ ﻧﺰﻭﻝ ﺍﻟﺴﺨﻄﺔ )‪ (7‬ﻋﻠﻴﻬﻢ ﺑﺸﺮﻛﻬﻢ ﺍﻟﺬﻱ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺮﻩ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‬
‫)‪(11‬‬
‫ﻟﻠﻤﺴﻠﻢ ﻳﻬﺪﻱ )‪ (8‬ﻟﻠﻨﺼﺎﺭﻯ ﺷﻴﺌﺎ ﰲ ﻋﻴﺪﻫﻢ )‪ (9‬ﻣﻜﺎﻓﺄﺓ ﳍﻢ )‪ (10‬ﻭﺭﺁﻩ ﻣﻦ ﺗﻌﻈﻴﻢ ﻋﻴﺪﻫﻢ‬
‫ﻭﻋﻮﻧﺎ ﳍﻢ )‪ (12‬ﻋﻠﻰ ﻣﺼﻠﺤﺔ )‪ (13‬ﻛﻔﺮﻫﻢ )‪ (14‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻻ ﳛﻞ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﺒﻴﻌﻮﺍ ﻣﻦ‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﺷﻴﺌﺎ ﻣﻦ ﻣﺼﻠﺤﺔ ﻋﻴﺪﻫﻢ؟ ﻻ ﳊﻤﺎ‪ ،‬ﻭﻻ ﺇﺩﺍﻣﺎ )‪ (15‬ﻭﻻ ﺛﻮﺑﺎ‪ ،‬ﻭﻻ ﻳﻌﺎﺭﻭﻥ ﺩﺍﺑﺔ‪ ،‬ﻭﻻ‬
‫ﻳﻌﺎﻭﻧﻮﻥ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻋﻴﺪﻫﻢ؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺗﻌﻈﻴﻢ ﺷﺮﻛﻬﻢ‪ ،‬ﻭﻣﻦ ﻋﻮ‪‬ﻢ ﻋﻠﻰ ﻛﻔﺮﻫﻢ‪،‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﺴﻼﻃﲔ ﺃﻥ ﻳﻨﻬﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﻏﲑﻩ‪ ،‬ﱂ ﺃﻋﻠﻤﻪ ﺍﺧﺘﻠﻒ‬
‫ﻓﻴﻪ‪.‬‬

‫)‪ (1‬ﺗﻠﻚ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳌﺴﻠﻢ ﺃﻥ ﻳﺸﺘﺮﻳﻬﺎ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺃﻥ ﺫﻟﻚ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻭﺟﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺍﳊﺒﻴﺲ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ( ‪ :‬ﻳﻌﺮﺽ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺴﺨﻂ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﻳﻬﺪﻱ ﻟﻠﻨﺼﺮﺍﱐ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﻁ( ‪ :‬ﻟﻠﻨﺼﺮﺍﱐ ﰲ ﻋﻴﺪﻩ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻪ ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻴﺪﻩ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻪ ‪.‬‬
‫)‪ (13‬ﻣﺼﻠﺤﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (14‬ﰲ )ﺃ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻔﺮﻩ ‪.‬‬
‫)‪ (15‬ﰲ )ﺏ( ‪ :‬ﺃﺩﻣﺎ ‪ ،‬ﻭﰲ )ﺝ ﺩ( ‪ :‬ﺩﻣﺎ ‪.‬‬

‫‪٤٨٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻋﻠﻰ ﻛﺮﺍﻫﻴﺘﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻋﻨﺪﻱ‬ ‫ﻓﺄﻛﻞ ﺫﺑﺎﺋﺢ ﺃﻋﻴﺎﺩﻫﻢ ﺩﺍﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﺟﺘﻤﻊ‬
‫ﺃﺷﺪ‪ ،‬ﻓﻬﺬﺍ ﻛﻠﻪ ﻛﻼﻡ ﺍﺑﻦ ﺣﺒﻴﺐ‪.‬‬
‫)‪(2‬‬
‫ﻭﻣﻬﺎﺩﺍ‪‬ﻢ ﻣﺎ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ‬ ‫ﻭﻗﺪ ﺫﻛﺮ ﺃﻧﻪ ﻗﺪ ﺍﺟﺘﻤﻊ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﻣﺒﺎﻳﻌﺘﻬﻢ‬
‫ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﻗﺪ ﺻﺮﺡ ﺑﺄﻥ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ :‬ﺃﻧﻪ ﻻ ﳛﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﻧﺼﻮﺹ ﺃﲪﺪ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﻓﻘﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ )‪ (3‬ﺳﺌﻞ ﺃﺑﻮ ﻋﺒﺪ‬
‫)‪(4‬‬
‫ﺍﳌﺴﻠﻢ ﻣﻨﻬﻢ ؟‬ ‫ﺍﷲ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻋﻦ ﻧﺼﺎﺭﻯ‪ ،‬ﻭﻗﻔﻮﺍ ﺿﻴﻌﺔ ﻟﻠﺒﻴﻌﺔ‪ :‬ﺃﻳﺴﺘﺄﺟﺮﻫﺎ ﺍﻟﺮﺟﻞ‬
‫ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﺄﺧﺬﻫﺎ ﺑﺸﻲﺀ‪ ،‬ﻻ ﻳﻌﻴﻨﻬﻢ )‪ (5‬ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺳﺄﻟﻪ‬
‫ﺭﺟﻞ ﺑﻨﺎﺀ‪ :‬ﺃﺑﲏ ﻟﻠﻤﺠﻮﺱ ﻧﺎﻭﻭﺳﺎ )‪ (6‬ﻗﺎﻝ‪ :‬ﻻ ﺗﱭ ﳍﻢ‪ ،‬ﻭﻻ ﺗﻌﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ )‪ . (7‬ﻭﻗﺪ‬
‫ﻧﻘﻞ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﻜﻢ )‪ (8‬ﻭﺳﺄﻟﻪ ﻋﻦ ﺍﻟﺮﺟﻞ ﺍﳌﺴﻠﻢ ﳛﻔﺮ ﻷﻫﻞ ﺍﻟﺬﻣﺔ ﻗﱪﺍ ﺑﻜﺮﺍﺀ؟ ﻗﺎﻝ‪ :‬ﻻ‬
‫ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﺎﻭﻭﺱ ﻣﻦ ﺧﺼﺎﺋﺺ ﺩﻳﻨﻬﻢ ﺍﻟﺒﺎﻃﻞ ﻛﺎﻟﻜﻨﻴﺴﺔ‪ ،‬ﲞﻼﻑ ﺍﻟﻘﱪ‬
‫ﺍﳌﻄﻠﻖ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﰲ ﻧﻔﺴﻪ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻣﻦ ﺧﺼﺎﺋﺺ ﺩﻳﻨﻬﻢ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ( ﺃﲨﻊ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻣﺘﺎﺑﻌﺘﻬﻢ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (4‬ﺍﻟﺮﺟﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻻ ﻳﻌﻨﻬﻢ ‪.‬‬
‫)‪ (6‬ﺍﻟﻨﺎﻭﻭﺱ ‪ :‬ﺻﻨﺪﻭﻕ ﻣﻦ ﺧﺸﺐ ﺃﻭ ﳓﻮﻩ ﻳﻀﻌﻮﻥ ﻓﻴﻪ ﺟﺜﺔ ﺍﳌﻴﺖ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪. (٩٧١ / ٢‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪ ، ( ٣٠ / ٢‬ﺍﳌﺴﺄﻟﺔ ﺭﻗﻢ )‪. (١٢٩٩‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺍﳊﻜﻢ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺣﻮﻝ ‪ ،‬ﲰﻊ ﻣﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﺴﺎﺋﻞ ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻋﻠﻢ ﻭﻓﻬﻢ ﺳﺪﻳﺪ ‪ ،‬ﺗﻮﰲ ﻗﺒﻞ‬
‫ﺍﻹﻣﺎﻡ ﺳﻨﺔ )‪٢٢٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. (٤٠٤ ، ٢٩٥ / ١‬‬

‫‪٤٨٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻴﻊ ﺍﻟﺪﺍﺭ ﻭﳓﻮﻫﺎ ﻟﻠﺬﻣﻲ ﻭﺇﺟﺎﺭ‪‬ﺎ ﻟﻪ‬

‫ﻭﻗﺎﻝ ﺍﳋﻼﻝ‪ " :‬ﺑﺎﺏ ﺍﻟﺮﺟﻞ ﻳﺆﺍﺟﺮ ﺩﺍﺭﻩ ﻟﻠﺬﻣﻲ ﺃﻭ ﻳﺒﻴﻌﻬﺎ ﻣﻨﻪ " ﻭﺫﻛﺮ ﻋﻦ ﺍﳌﺮﻭﺯﻱ ﺃﻥ‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫!"‬ ‫ﻓﻘﺎﻝ‪ " :‬ﻧﺼﺮﺍﱐ‬ ‫ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺳﺌﻞ ﻋﻦ ﺭﺟﻞ ﺑﺎﻉ ﺩﺍﺭﻩ ﻣﻦ ﺫﻣﻲ‪ ،‬ﻭﻓﻴﻬﺎ ﳏﺎﺭﻳﺒﻪ‪:‬‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻓﻴﻬﺎ ﺍﻟﺼﻠﺒﺎﻥ‪،‬‬ ‫ﻭﻳﻨﺼﺐ‬ ‫ﻭﺍﺳﺘﻌﻈﻢ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﻻ ﺗﺒﺎﻉ ﻳﻀﺮﺏ ﻓﻴﻬﺎ ﺑﺎﻟﻨﺎﻗﻮﺱ‬
‫ﻭﻗﺎﻝ‪ :‬ﻻ ﺗﺒﺎﻉ ﻣﻦ ﺍﻟﻜﻔﺎﺭ "‪ ،‬ﻭﺷﺪﺩ ﰲ ﺫﻟﻚ‪.‬‬
‫)‪(5‬‬
‫ﺃﻥ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺳﺌﻞ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺒﻴﻊ ﺩﺍﺭﻩ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻧﺼﺮﺍﱐ‬ ‫ﻭﻋﻦ ﺃﰊ ﺍﳊﺎﺭﺙ‬
‫)‪(6‬‬
‫ﻟﻪ ﺃﻥ ﻳﺒﻴﻊ ﺩﺍﺭﻩ ﻣﻨﻪ ﻭﻫﻮ ﻧﺼﺮﺍﱐ ﺃﻭ ﻳﻬﻮﺩﻱ ﺃﻭ‬ ‫ﻓﺄﺭﻏﺒﻪ‪ ،‬ﻭﺯﺍﺩﻩ ﰲ ﲦﻦ ﺍﻟﺪﺍﺭ‪ ،‬ﺗﺮﻯ‬
‫ﳎﻮﺳﻲ ؟ ﻗﺎﻝ‪ " :‬ﻻ ﺃﺭﻯ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻳﺒﻴﻊ ﺩﺍﺭﻩ ﻣﻦ ﻛﺎﻓﺮ ﻳﻜﻔﺮ )‪ (7‬ﺑﺎﷲ ﻓﻴﻬﺎ! ﻳﺒﻴﻌﻬﺎ ﻣﻦ ﻣﺴﻠﻢ‬
‫ﺃﺣﺐ ﺇﱄ " ﻓﻬﺬﺍ ﻧﺺ ﻋﻠﻰ ﺍﳌﻨﻊ‪.‬‬
‫)‪(8‬‬
‫ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺍﻟﺮﺟﻞ ﻳﻜﺮﻱ ﻣﱰﻟﻪ ﻣﻦ ﺍﻟﺬﻣﻲ‬ ‫ﻭﻧﻘﻞ ﻋﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺎﺭﺙ‬
‫)‪(9‬‬
‫ﻛﺎﻥ ﻻ‬ ‫ﻳﱰﻝ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺸﺮﺏ ﻓﻴﻪ ﺍﳋﻤﺮ‪ ،‬ﻭﻳﺸﺮﻙ ﻓﻴﻬﺎ؟ ﻗﺎﻝ‪ " :‬ﺍﺑﻦ ﻋﻮﻥ‬

‫)‪ (1‬ﺍﶈﺎﺭﻳﺐ ﲨﻊ ﳏﺮﺍﺏ ‪ ،‬ﻭﻫﻮ ‪ :‬ﻣﻘﺎﻡ ﺍﻹﻣﺎﻡ ﰲ ﺍﳌﺴﺠﺪ ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻐﺮﻓﺔ ‪ ،‬ﻭﺻﺪﺭ ﺍﻟﺒﻴﺖ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ‬
‫ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳊﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﺎﺀ )‪ ، (٥٤ / ١‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﶈﺎﺭﻳﺐ ﻫﻨﺎ ‪ :‬ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﲣﺼﺺ‬
‫ﻟﺼﻼﺓ ﺍﻟﺘﻄﻮﻉ ﻭﺻﻼﺓ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳌﱰﻝ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻴﻬﺎ ﻧﺼﺮﺍﱐ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻳﻀﺮﺏ ﻓﻴﻬﺎ ﺍﻟﻨﺎﻗﻮﺱ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﻭﺗﻨﺼﺐ ‪.‬‬
‫)‪ (5‬ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﲏ ﺃﻧﻪ ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺼﺎﺋﻎ ‪ ،‬ﺃﺑﻮ ﺍﳊﺎﺭﺙ ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﻘﺪﻣﻪ ﻭﻳﻜﺮﻣﻪ ‪ ،‬ﻭﺭﻭﻯ‬
‫ﻋﻦ ﺍﻹﻣﺎﻡ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٧٥ ، ٧٤ / ١‬ﺕ ‪. (٥٩‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻭﺿﻊ ﰲ ﺍﳍﺎﻣﺶ ‪ :‬ﻫﻞ ‪ ،‬ﻗﺒﻞ ‪ :‬ﺗﺮﻯ ‪.‬‬
‫)‪ (7‬ﻳﻜﻔﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺃﺻﺤﺎﺏ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻭﻳﻌﺪ‬
‫ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) (٩٤ / ١‬ﺕ ‪ ، (٩٢‬ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (١١٣ / ١‬‬
‫)ﺕ‪. (١٩٧‬‬
‫)‪ (9‬ﻟﻌﻠﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻮﻥ ﺑﻦ ﺃﰊ ﻋﻮﻥ ﺑﻦ ﻳﺰﻳﺪ ‪ ،‬ﺍﳍﻼﱄ ‪ ،‬ﺍﳋﺮﺍﺯ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺛﻘﺔ ﻋﺎﺑﺪ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺗﻮﰲ‬
‫ﺳﻨﺔ )‪٢٣٢‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٣٩ / ١‬ﺕ‪ ، (٥٢٧‬ﻭﻫﻮ ﻣﻌﺎﺻﺮ‬
‫ﻟﻺﻣﺎﻡ ﺃﲪﺪ ‪ .‬ﻭﺭﲟﺎ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ‪ :‬ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻮﻥ ﺑﻦ ﺃﺭﻃﺒﺎﻥ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻋﺎﱂ ﻓﻘﻴﻪ ‪ ،‬ﻣﻦ ﺍﻟﺴﺎﺩﺳﺔ ‪،‬‬

‫‪٤٨٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻜﺮﻱ ﺇﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻳﻘﻮﻝ‪ :‬ﻳﺮﻋﺒﻬﻢ " )‪. (1‬‬

‫)‪(2‬‬
‫ﻗﻴﻞ ﻟﻪ‪ :‬ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﺇﺫﻻﻝ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ‪‬ﺬﺍ‪ .‬ﻗﺎﻝ‪ " :‬ﻻ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﺭﺍﺩ‪ :‬ﺃﻧﻪ ﻛﺮﻩ ﺃﻥ ﻳﺮﻋﺐ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺟﺌﺖ ﺃﻃﻠﺐ ﺍﻟﻜﺮﺍﺀ ﻣﻦ ﺍﳌﺴﻠﻢ ﺃﺭﻋﺒﺘﻪ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻣﻴﺎ ﻛﺎﻥ )‪ (3‬ﺃﻫﻮﻥ‬
‫ﻋﻨﺪﻩ " ﻭﺟﻌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻳﻌﺠﺐ ﳍﺬﺍ ﻣﻦ ﺍﺑﻦ ﻋﻮﻥ‪ ،‬ﻓﻴﻤﺎ ﺭﺃﻳﺖ‪ .‬ﻭﻫﻜﺬﺍ ﻧﻘﻞ ﺍﻷﺛﺮﻡ‬
‫ﺳﻮﺍﺀ‪ ،‬ﻭﻟﻔﻈﻪ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪.‬‬
‫ﻭﻣﺴﺎﺋﻞ ﺍﻷﺛﺮﻡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳊﺎﺭﺙ ﻳﺸﺘﺮﻛﺎﻥ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻧﻘﻞ ﻋﻨﻪ ﻣﻬﻨﺎ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﲪﺪ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﻜﺮﻱ ﺍ‪‬ﻮﺱ ﺩﺍﺭﻩ‪ ،‬ﺃﻭ ﺩﻛﺎﻧﻪ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ‬
‫ﺃ‪‬ﻢ ﻳﺰﻧﻮﻥ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻛﺎﻥ ﺍﺑﻦ ﻋﻮﻥ )‪ (4‬ﻻ ﻳﺮﻯ ﺃﻥ ﻳﻜﺮﻱ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺃﺭﻋﺒﻬﻢ )‪ (5‬ﰲ‬
‫ﺃﺧﺬ ﺍﻟﻐﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﻯ ﺃﻥ ﻳﻜﺮﻱ ﻏﲑ ﺍﳌﺴﻠﻤﲔ "‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻼﻝ‪ :‬ﻛﻞ ﻣﻦ ﺣﻜﻰ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﰲ ﺭﺟﻞ ﻳﻜﺮﻱ ﺩﺍﺭﻩ ﻣﻦ ﺫﻣﻲ‪،‬‬
‫ﻓﺈﳕﺎ ﺃﺟﺎﺑﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﻓﻌﻞ ﺍﺑﻦ ﻋﻮﻥ‪ ،‬ﻭﱂ ﻳﻨﻔﺬ )‪ (6‬ﻷﰊ ﻋﺒﺪ ﺍﷲ ﻓﻴﻪ ﻗﻮﻝ‪.‬‬
‫ﻭﻗﺪ ﺣﻜﻰ ﻋﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻧﻪ ﺭﺁﻩ ﻣﻌﺠﺒﺎ ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﻮﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﰲ‬
‫ﺍﳌﺴﻠﻢ ﻳﺒﻴﻊ ﺩﺍﺭﻩ ﻣﻦ ﺍﻟﺬﻣﻲ )‪ (7‬ﺃﻧﻪ ﻛﺮﻩ ﺫﻟﻚ ﻛﺮﺍﻫﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻓﻠﻮ ﻧﻔﺬ )‪ (8‬ﻷﰊ ﻋﺒﺪ ﺍﷲ )‪ (9‬ﻗﻮﻝ‬
‫ﰲ ﺍﻟﺴﻜﲎ؛ ﻟﻜﺎﻥ )‪ (10‬ﺍﻟﺴﻜﲎ ﻭﺍﻟﺒﻴﻊ ﻋﻨﺪﻱ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺍﻷﻣﺮ ﰲ ﻇﺎﻫﺮ ﻗﻮﻝ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﻧﻪ‬

‫ﺗﻮﰲ ﺳﻨﺔ )‪١٥٠‬ﻫـ( ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺭﺟﺢ ﻋﻨﺪﻱ؛ ﻷﻧﻪ ﻓﻘﻴﻪ ﻳﻨﺎﺳﺐ ﺍﻋﺘﺒﺎﺭ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻘﻮﻟﻪ ﻭﻓﻌﻠﻪ ‪ ،‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٣٩ / ١‬ﺕ ‪. (٥٢٦‬‬
‫)‪ (1‬ﰲ )ﺏ ﺝ ﺩ ﻁ( ‪ :‬ﻳﺮﻏﺒﻬﻢ ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ‪،‬؛ ﻷﻥ ﺍﻟﺴﻴﺎﻕ ﻳﺘﻄﻠﺒﻪ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ ﻁ( ‪ :‬ﻳﺮﻏﺐ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﺴﺎﺑﻘﻪ؛ ﻷﻧﻪ ﰲ ﻃﻠﺐ ﺍﻟﻜﺮﺍﺀ ‪ ،‬ﻭﻓﻴﻪ ﺇﺭﻋﺎﺏ ﻟﻠﻤﺴﺘﺄﺟﺮ؛ ﻷﻧﻪ ﻏﺎﺭﻡ ‪.‬‬
‫)‪ (3‬ﻛﺎﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺍﺑﻦ ﻋﻮﻑ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﺃﺭﻏﺒﻬﻢ ‪ .‬ﻭﺍﳌﺜﺒﺖ ﺃﺻﺢ ﻛﻤﺎ ﺑﻴﻨﺖ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻳﻨﻘﻞ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻣﻦ ﺫﻣﻲ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ﻧﻘﻞ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻓﻴﻪ ﻗﻮﻝ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﻛﺄﻥ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻜﺎﻧﺖ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻻ ﻳﺒﺎﻉ ﻣﻨﻪ؛ )‪ (1‬ﻷﻧﻪ ﻳﻜﻔﺮ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻨﺼﺐ ﺍﻟﺼﻠﺒﺎﻥ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺍﻷﻣﺮ ﻋﻨﺪﻱ‪ :‬ﺃﻧﻪ ﻻ ﻳﺒﺎﻉ‬
‫ﻣﻨﻪ ﻭﻻ ﻳﻜﺮﻯ )‪ (2‬؛ ﻷﻧﻪ ﻣﻌﲎ ﻭﺍﺣﺪ‪.‬‬
‫)‪(3‬‬
‫ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺣﺼﲔ‬ ‫ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﺃﺧﱪﱐ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺣﺴﺎﻥ‬
‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻻ ﺃﻋﺮﻓﻪ " ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻫﺬﺍ ﻣﻦ‬ ‫ﺣﻔﺺ‬ ‫ﻓﻘﺎﻝ‪ " :‬ﺭﻭﻯ ﻋﻨﻪ‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺍﻟﻨﺴﺎﻙ ﺣﺪﺛﲏ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻷﺷﺞ )‪ (7‬ﲰﻌﺖ ﺃﺑﺎ ﺧﺎﻟﺪ ﺍﻷﲪﺮ )‪ (8‬ﻳﻘﻮﻝ‪ :‬ﺣﻔﺺ ﻫﺬﺍ ﺍﻟﻌﺪﻭﻱ‬
‫)‪(9‬‬
‫ﻓﻘﺎﻝ ﻟﻪ‬ ‫ﻧﻔﺴﻪ ﺑﺎﻉ ﺩﺍﺭ ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺎﺑﺪ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻣﻦ ﻋﻮﻥ ﺍﻟﺒﺼﺮﻱ‬
‫ﺃﲪﺪ‪ " :‬ﺣﻔﺺ "؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻓﻌﺠﺐ ﺃﲪﺪ‪ ،‬ﻳﻌﲏ ﻣﻦ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ‪ ،‬ﻗﺎﻝ ﺍﳋﻼﻝ‪ :‬ﻭﻫﺬﺍ‬
‫ﺃﻳﻀﺎ ﺗﻘﻮﻳﺔ ﳌﺬﻫﺐ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻋﻮﻥ ﻫﺬﺍ ﻛﺄﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻔﺴﺎﻕ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻓﻘﺪ ﺃﻧﻜﺮ ﺃﺑﻮ ﺧﺎﻟﺪ‬
‫ﺍﻷﲪﺮ ﻋﻠﻰ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ ﻗﺎﺿﻲ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺃﻧﻪ ﺑﺎﻉ ﺩﺍﺭ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﻣﻦ ﻣﺒﺘﺪﻉ‪،‬‬

‫)‪ (1‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺣﺴﺎﻥ ﺍﻟﺴﺎﻣﺮﻱ ـ ﻣﻦ ﺳﺮ‪ ‬ﻣﻦ ﺭﺃﻯ ـ ﻗﺎﻝ ﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪ :‬ﺭﺃﻯ ﺇﻣﺎﻣﻨﺎ ﺃﲪﺪ ‪،‬‬
‫ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺷﻴﺎﺀ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٣٩ / ١‬ﺕ‪ ، (١٢‬ﻭﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻻﺑﻦ ﺍﳉﻮﺯﻱ‬
‫)ﺹ‪ ، (١٢٥‬ﲢﻘﻴﻖ ﺩ ‪ .‬ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺮﻛﻲ ‪.‬‬
‫)‪ (4‬ﻳﻈﻬﺮ ﱄ ﺃﻧﻪ ‪ :‬ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺨﻌﻲ ﺍﻟﻜﻮﰲ )ﻭﻫﻮ ﻏﲑ ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻲ ﺍﳌﺸﻬﻮﺭ ‪،‬؛ ﻷﻥ‬
‫ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ‪ ،‬ﻭﺣﺼﲔ ﺍﻟﺴﻠﻤﻲ ﻣﻦ ﺍﳋﺎﻣﺴﺔ( ‪ ،‬ﺃﻣﺎ ﺣﺼﲔ ﺍﳌﺘﺮﺟﻢ ﻟﻪ ﻓﻬﻮ ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ :‬ﻗﻠﺖ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﳎﻬﻮﻝ ‪ .‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٣ / ٢‬ﺕ‪. (٦٦٢‬‬
‫)‪ (5‬ﰲ )ﺃ( ﺭﻭﻯ ﻋﻦ ﺣﻔﺺ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٣٨٣ / ٢‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ ﺑﻦ ﻃﻠﻖ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟﻨﺨﻌﻲ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺻﺎﺣﺐ ﺣﺪﻳﺚ ‪،‬‬
‫ﻭﻟﺪ ﺳﻨﺔ )‪١١٧‬ﻫـ( ﻭﺗﻮﰲ ﺳﻨﺔ )‪١٩٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) (٤١٨-٤١٥ / ٢‬ﺕ ‪. (٧٢٥‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺼﲔ ﺍﻟﻜﻨﺪﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻷﺷﺞ ‪ ،‬ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ‬
‫ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪٢٥٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤١٩ / ١‬ﺕ ‪. (٣٤٢‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﻴﺎﻥ ﺍﻷﺯﺩﻱ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻷﲪﺮ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ :‬ﺻﺪﻭﻕ ﳜﻄﺊ ‪ ،‬ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ ‪،‬‬
‫ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٩٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٢٣ / ١‬ﺕ‪. (٤٢٥‬‬
‫)‪ (9‬ﱂ ﺃﺗﻮﺻﻞ ﳌﻌﺮﻓﺘﻪ؛ ﻷﻥ ﺍﳌﻌﺮﻭﻓﲔ ‪‬ﺬﺍ ﺍﻻﺳﻢ ﻛﺜﲑﻭﻥ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺸﻴﺦ ﻫﻨﺎ ﺷﻚ ﻓﻴﻪ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻋﺠﺐ ﺃﲪﺪ )‪ (1‬ﺃﻳﻀﺎ ﻣﻦ ﻓﻌﻞ ﺍﻟﻘﺎﺿﻲ‪.‬‬

‫ﻗﺎﻝ ﺍﳋﻼﻝ‪ " :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻜﺮﻩ ﺑﻴﻌﻬﺎ ﻣﻦ ﻓﺎﺳﻖ‪ ،‬ﻓﻜﺬﻟﻚ ﻣﻦ ﻛﺎﻓﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻣﻲ‬
‫ﻳﻘﺮ‪ ،‬ﻭﺍﻟﻔﺎﺳﻖ ﻻ ﻳﻘﺮ‪ ،‬ﻟﻜﻦ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻜﺎﻓﺮ ﻓﻴﻬﺎ ﺃﻋﻈﻢ "‪ ،‬ﻭﻫﻜﺬﺍ ﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﺃﰊ ﺑﻜﺮ‬
‫)‪(2‬‬
‫ﺃﻧﻪ ﺫﻛﺮ ﻗﻮﻟﻪ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺍﳊﺎﺭﺙ‪ :‬ﻻ ﺃﺭﻯ ﺃﻥ ﻳﺒﻴﻊ ﺩﺍﺭﻩ ﻣﻦ ﻛﺎﻓﺮ ﻳﻜﻔﺮ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﺑﺎﷲ ﻓﻴﻬﺎ‪ ،‬ﻳﺒﻴﻌﻬﺎ ﻣﻦ ﻣﺴﻠﻢ ﺃﺣﺐ ﺇﱄ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ " :‬ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻹﺟﺎﺭﺓ ﻭﺍﻟﺒﻴﻊ ﻋﻨﺪﻩ‪،‬‬
‫)‪(3‬‬
‫ﻭﺃﺻﺤﺎﺑﻪ‬ ‫ﻓﺈﺫﺍ ﺃﺟﺎﺯ ﺍﻟﺒﻴﻊ ﺃﺟﺎﺯ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﺇﺫﺍ ﻣﻨﻊ ﺍﻟﺒﻴﻊ ﻣﻨﻊ ﺍﻹﺟﺎﺭﺓ" ﻭﻭﺍﻓﻘﻪ ﺍﻟﻘﺎﺿﻲ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ )‪ (4‬ﺃﻧﻪ ﻗﺎﻝ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺳﺌﻞ ‪-‬ﻳﻌﲏ ﺍﻷﻭﺯﺍﻋﻲ ‪ -‬ﻋﻦ ﺍﻟﺮﺟﻞ‬
‫ﻳﺆﺍﺟﺮ ﻧﻔﺴﻪ ﻟﻨﻈﺎﺭﺓ ﻛﺮﻡ ﺍﻟﻨﺼﺮﺍﱐ‪ ،‬ﻓﻜﺮﻩ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﺃﲪﺪ‪ " :‬ﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻝ؛ ﻷﻥ ﺃﺻﻞ‬
‫ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺍﳋﻤﺮ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺒﺎﻉ ﻟﻐﲑ ﺍﳋﻤﺮ ﻓﻼ ﺑﺄﺱ ﺑﻪ )‪." (5‬‬
‫ﻭﻋﻦ ﺃﰊ ﺍﻟﻨﻀﺮ ﺍﻟﻌﺠﻠﻲ )‪ (6‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻓﻴﻤﻦ ﳛﻤﻞ ﲬﺮﺍ ﺃﻭ ﺧﱰﻳﺮﺍ ﺃﻭ ﻣﻴﺘﺔ‬
‫ﻟﻨﺼﺮﺍﱐ‪ ،‬ﻓﻬﻮ ﻳﻜﺮﻩ ﺃﻛﻞ ﻛﺮﺍﺋﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻘﻀﻲ ﻟﻠﺤﻤﺎﻝ )‪ (7‬ﺑﺎﻟﻜﺮﺍﺀ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﺴﻠﻢ ﻓﻬﻮ‬
‫ﺃﺷﺪ ﻛﺮﺍﻫﻴﺔ "‪.‬‬
‫ﻭﺗﻠﺨﻴﺺ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ‪ :‬ﺃﻣﺎ ﺑﻴﻊ ﺩﺍﺭﻩ ﻣﻦ ﻛﺎﻓﺮ‪ ،‬ﻓﻘﺪ ﺫﻛﺮﻧﺎ ﻣﻨﻊ ﺃﲪﺪ ﻣﻨﻪ‪ .‬ﰒ ﺍﺧﺘﻠﻒ‬

‫)‪ (1‬ﺃﲪﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﰊ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ .‬ﺃﻱ ﺃﻥ ‪) :‬ﺑﻜﺮ( ﺳﻘﻄﺖ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﻟﻔﺮﺍﺀ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ‪‬ﺮﺍﻡ ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﻟﻜﻮﺳﺞ ‪ ،‬ﺍﳌﺮﻭﺯﻱ ﰒ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ‪ ،‬ﺻﺎﺣﺐ ﻣﺴﺎﺋﻞ‬
‫ﺍﻹﻣﺎﻣﲔ ‪ :‬ﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ‪ ،‬ﺇﻣﺎﻡ ﺛﻘﺔ ﻭﺍﺳﻊ ﺍﻟﻌﻠﻢ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٥١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺧﻼﺻﺔ ﺗﺬﻫﻴﺐ ﺍﻟﺘﻬﺬﻳﺐ‬
‫)ﺹ‪ ، (٣٠‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪. (١٢٣ / ٢‬‬
‫)‪ (5‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻴﻤﻮﻥ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ‪ ،‬ﺃﺑﻮ ﺍﻟﻨﻀﺮ ﺍﻟﻌﺠﻠﻲ ‪ ،‬ﻣﺮﻭﺯﻱ ﺍﻷﺻﻞ ‪ ،‬ﻧﻘﻞ ﻋﻦ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ‪ ،‬ﻭﻧﻘﻞ ﻋﻨﻪ ﻣﺴﺎﺋﻞ ﻣﻬﻤﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٧٠‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٨٤‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ‬
‫ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (١٠٥ / ١‬ﺕ‪. (١١٥‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻟﻠﺠﻤ‪‬ﺎﻝ ‪ .‬ﻭﺍﳉﻤ‪‬ﺎﻝ ﻫﻮ ‪ :‬ﺻﺎﺣﺐ ﺍﳉﻤﻞ )ﺍﻟﺒﻌﲑ( ﺍﻟﺬﻱ ﻳﺆﺟﺮ ﺑﻌﲑﻩ ﻟﻸﲪﺎﻝ ‪ ،‬ﻭﳓﻮﻫﺎ ‪ .‬ﻭﺍﳊﻤ‪‬ﺎﻝ ‪:‬‬
‫ﺍﻟﺬﻱ ﻳﺆﺟﺮ ﻧﻔﺴﻪ ﺃﻭ ﺩﺍﺑﺘﻪ ﻟﻸﲪﺎﻝ ‪ ،‬ﻓﻬﻮ ﺃﻋﻢ ‪.‬‬

‫‪٤٨٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺻﺤﺎﺑﻪ‪ :‬ﻫﻞ ﻫﺬﺍ ﺗﱰﻳﻪ ﺃﻭ ﲢﺮﱘ؟ ﻓﻘﺎﻝ ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‪ " (1) :‬ﻛﺮﻩ ﺃﲪﺪ‬
‫ﺃﻥ ﻳﺒﻴﻊ ﻣﺴﻠﻢ ﺩﺍﺭﻩ ﻣﻦ ﺫﻣﻲ ﻳﻜﻔﺮ ﻓﻴﻬﺎ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻳﺴﺘﺒﻴﺢ ﻓﻴﻬﺎ )‪ (2‬ﺍﶈﻈﻮﺭﺍﺕ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ‬
‫ﺃﺳﺎﺀ‪ ،‬ﻭﱂ ﻳﺒﻄﻞ ﺍﻟﺒﻴﻊ " ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ ﺃﻃﻠﻖ ﺍﻟﻜﺮﺍﻫﺔ ﻣﻘﺘﺼﺮﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ‬
‫)‪(3‬‬
‫ﻭﺍﻟﻘﺎﺿﻲ ﻓﻤﻘﺘﻀﻰ ﻛﻼﻣﻬﻢ ﲢﺮﱘ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻛﻼﻡ ﺍﳋﻼﻝ‬ ‫ﺍﳋﻼﻝ ﻭﺻﺎﺣﺒﻪ‬
‫ﻭﺻﺎﺣﺒﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ‪ " :‬ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺆﺍﺟﺮ ﺩﺍﺭﻩ ﺃﻭ ﺑﻴﺘﻪ ﳑﻦ ﻳﺘﺨﺬﻩ ﺑﻴﺖ ﻧﺎﺭ‪ ،‬ﺃﻭ ﻛﻨﻴﺴﺔ‪،‬‬
‫ﺃﻭ ﻳﺒﻴﻊ ﻓﻴﻪ ﺍﳋﻤﺮ‪ ،‬ﺳﻮﺍﺀ ﺷﺮﻁ ﺃﻧﻪ ﻳﺒﻴﻊ ﻓﻴﻪ ﺍﳋﻤﺮ‪ ،‬ﺃﻭ ﱂ ﻳﺸﺮﻁ ﻟﻜﻨﻪ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺒﻴﻊ ﻓﻴﻪ ﺍﳋﻤﺮ‬
‫"‪.‬‬
‫)‪(4‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺍﳊﺎﺭﺙ‪ " :‬ﻻ ﺃﺭﻯ ﺃﻥ ﻳﺒﻴﻊ ﺩﺍﺭﻩ ﻣﻦ ﻛﺎﻓﺮ ﻳﻜﻔﺮ ﺑﺎﷲ ﻓﻴﻬﺎ‬
‫ﻳﺒﻴﻌﻬﺎ ﻣﻦ ﻣﺴﻠﻢ ﺃﺣﺐ ﺇﱄ "‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ " :‬ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻹﺟﺎﺭﺓ ﻭﺍﻟﺒﻴﻊ ﻋﻨﺪﻩ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﺟﺎﺯ )‪ (5‬ﺍﻟﺒﻴﻊ ﺃﺟﺎﺯ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﺇﺫﺍ ﻣﻨﻊ ﺍﻟﺒﻴﻊ ﻣﻨﻊ ﺍﻹﺟﺎﺭﺓ "‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﻧﺼﺎﺭﻯ ﺃﻭﻗﻔﻮﺍ ﺿﻴﻌﺔ ﳍﻢ ﻟﻠﺒﻴﻌﺔ‪ " :‬ﻻ ﻳﺴﺘﺄﺟﺮﻫﺎ ﺍﻟﺮﺟﻞ ﺍﳌﺴﻠﻢ ﻣﻨﻬﻢ‪،‬‬
‫ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ "‪ .‬ﻗﺎﻝ‪ :‬ﻭ‪‬ﺬﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ " )‪. (6‬‬
‫ﻓﻘﺪ ﺣﺮﻡ ﺍﻟﻘﺎﺿﻲ ﺇﺟﺎﺭ‪‬ﺎ ﳌﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺒﻴﻊ ﻓﻴﻬﺎ ﺍﳋﻤﺮ‪ ،‬ﻣﺴﺘﺸﻬﺪﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻨﺺ‬
‫ﺃﲪﺪ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺒﻴﻌﻬﺎ ﻟﻜﺎﻓﺮ‪ ،‬ﻭﻻ ﻳﺴﺘﻜﺮﻱ ﻭﻗﻒ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﳌﻨﻊ ﰲ‬
‫ﻫﺎﺗﲔ ﺍﻟﺼﻮﺭﺗﲔ ﻋﻨﺪﻩ ﻣﻨﻊ ﲢﺮﱘ‪ ،‬ﰒ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﺴﺄﻟﺔ‪ :‬ﻓﺈﻥ ﻗﻴﻞ ﺃﻟﻴﺲ ﻗﺪ ﺃﺟﺎﺯ‬
‫ﺃﲪﺪ ﺇﺟﺎﺭ‪‬ﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﻣﻊ ﻋﻠﻤﻪ ﺑﺄ‪‬ﻢ ﻳﻔﻌﻠﻮﻥ ﻓﻴﻬﺎ ﺫﻟﻚ؟ ﻗﻴﻞ‪ " :‬ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺃﲪﺪ‬

‫)‪ (1‬ﺍﻟﺸﺮﻳﻒ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ‪ ،‬ﺍﳍﺎﴰﻲ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٣٤٥‬ﻫـ( ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ‬
‫‪ ،‬ﻭﻣﻦ ﻛﺒﺎﺭ ﺃﺗﺒﺎﻉ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ‪ :‬ﺍﻹﺭﺷﺎﺩ ﰲ ﺍﳌﺬﻫﺐ ‪ .‬ﻭﺷﺮﺡ ﻛﺘﺎﺏ ﺍﳋﺮﻗﻲ ‪ ،‬ﻭﺗﻮﱃ ﺍﻟﻘﻀﺎﺀ ﰲ‬
‫ﻋﻬﺪ ﺍﻟﻘﺎﺩﺭ ﺑﺎﷲ ‪ .‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪٤٢٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ١٨٢ / ٢‬ـ ‪) ، (١٨٦‬ﺕ‪. (٦٥٢‬‬
‫)‪ (2‬ﻓﻴﻬﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (3‬ﻳﻌﲏ ‪ :‬ﺃﺑﺎ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ﺍﳌﻌﺮﻭﻑ ﺑﻐﻼﻡ ﺍﳋﻼﻝ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﻜﻔﺮ ﻓﻴﻬﺎ ﺑﺎﷲ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺟﺎﺯ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪) :‬ﺍﻷﻡ( ﻟﻠﺸﺎﻓﻌﻲ )‪ (٢١٣ / ٤‬ﻓﻔﻴﻪ ﻣﺎ ﻳﻔﻴﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﻧﺼﻪ ‪.‬‬

‫‪٤٩٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﻋﺠﺐ ﻣﻨﻪ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺭﻭﺍﻳﺔ ﺍﻷﺛﺮﻡ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ‬ ‫ﺃﻧﻪ ﺣﻜﻰ ﻗﻮﻝ ﺍﺑﻦ ﻋﻮﻥ‬
‫ﺍﻟﻘﺎﺿﻲ ﻻ ﳚﻮﺯ ﺇﺟﺎﺭ‪‬ﺎ ﻣﻦ ﺫﻣﻲ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺑﻜﺮ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺃﺟﺎﺯ ﺃﺟﺎﺯ )‪ (2‬ﻭﺇﺫﺍ ﻣﻨﻊ ﻣﻨﻊ )‪ (3‬ﻭﻣﺎ ﻻ ﳚﻮﺯ ﻓﻬﻮ ﳏﺮﻡ "‪،‬‬
‫ﻭﻛﻼﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ )‪ (4‬ﳏﺘﻤﻞ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﻓﺈﻥ ﻗﻮﻟﻪ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﺍﳊﺎﺭﺙ " ﻳﺒﻴﻌﻬﺎ ﻣﻦ ﻣﺴﻠﻢ‬
‫ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭﺫﻱ )‪ (6‬ﻭﻗﻮﻟﻪ‪ " :‬ﻻ‬ ‫)‪(5‬‬
‫ﺃﺣﺐ ﺇﱄ " ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﻣﻨﻊ ﺗﱰﻳﻪ‪ .‬ﻭﺍﺳﺘﻌﻈﺎﻣﻪ ﻟﺬﻟﻚ‬
‫ﺗﺒﺎﻉ ﻣﻦ ﺍﻟﻜﻔﺎﺭ " )‪- (7‬ﻭﺷﺪﺩ ﰲ ﺫﻟﻚ‪ -‬ﻳﻘﺘﻀﻲ ﺍﻟﺘﺤﺮﱘ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻹﺟﺎﺭﺓ ﻓﻘﺪ ﺳﻮﻯ ﺍﻷﺻﺤﺎﺏ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺒﻴﻊ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺣﻜﺎﻩ ﻋﻦ ﺍﺑﻦ ﻋﻮﻥ ﻟﻴﺲ‬
‫ﺑﻘﻮﻝ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺇﻋﺠﺎﺑﻪ ﺑﻔﻌﻞ ﺍﺑﻦ ﻋﻮﻥ ﺇﳕﺎ ﻛﺎﻥ ﳊﺴﻦ ﻣﻘﺼﺪ ﺍﺑﻦ ﻋﻮﻥ‪ ،‬ﻭﻧﻴﺘﻪ ﺍﻟﺼﺎﳊﺔ‪،‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺑﻞ ﻇﺎﻫﺮ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻧﻪ ﺃﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺇﻋﺠﺎﺑﻪ ﺑﺎﻟﻔﻌﻞ ﺩﻟﻴﻞ ﻋﻠﻰ )‪ (8‬ﺟﻮﺍﺯﻩ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻭﺍﻗﺘﺼﺎﺭﻩ ﻋﻠﻰ )‪ (9‬ﺍﳉﻮﺍﺏ ﺑﻔﻌﻞ ﺭﺟﻞ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﻣﺬﻫﺒﻪ ﰲ ﺃﺣﺪ ﺍﻟﻮﺟﻬﲔ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻹﺟﺎﺭﺓ ﻭﺍﻟﺒﻴﻊ‪ :‬ﺃﻥ ﻣﺎ ﰲ ﺍﻹﺟﺎﺭﺓ ﻣﻦ ﻣﻔﺴﺪﺓ ﺍﻹﻋﺎﻧﺔ ﻗﺪ ﻋﺎﺭﺿﻪ ﻣﺼﻠﺤﺔ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻮ ﺻﺮﻑ ﺇﺭﻋﺎﺏ ﺍﳌﻄﺎﻟﺒﺔ ﺑﺎﻟﻜﺮﺍﺀ ﻋﻦ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺇﻧﺰﺍﻝ ﺫﻟﻚ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﻭﺻﺎﺭ ﺫﻟﻚ‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻣﻦ ﺍﳌﺼﻠﺤﺔ‬ ‫ﻟﻜﻦ ﳌﺎ ﺗﻀﻤﻨﻪ‬ ‫ﲟﱰﻟﺔ ﺇﻗﺮﺍﺭﻫﻢ ﺑﺎﳉﺰﻳﺔ‪ ،‬ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺇﻗﺮﺍﺭﺍ ﻟﻜﺎﻓﺮ‬
‫ﺟﺎﺯ‪ ،‬ﻭﻛﺬﻟﻚ ﺟﺎﺯﺕ ﻣﻬﺎﺩﻧﺔ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﳉﻤﻠﺔ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪. :‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﺇﺫﺍ ﺃﺟﺎﺯ ﺟﺎﺯ ‪.‬‬
‫)‪ (3‬ﺃﻱ ‪ :‬ﺇﺫﺍ ﺃﺟﺎﺯ ﺍﻟﺒﻴﻊ ﺃﺟﺎﺯ ﺍﻹﺟﺎﺭﺓ ‪ ،‬ﻭﺇﺫﺍ ﻣﻨﻊ ﺍﻟﺒﻴﻊ ﻣﻨﻊ ﺍﻹﺟﺎﺭﺓ ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺒﲔ ﻗﺒﻞ ﻗﻠﻴﻞ ﰲ ﺍﻷﺻﻞ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪. :‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻛﺬﻟﻚ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺮﻭﺯﻱ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻻ ﻳﺒﺎﻉ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ‪.‬‬
‫)‪ (8‬ﻋﻠﻰ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ‪ :‬ﻋﻦ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺇﻗﺮﺍﺭ ﺍﻟﻜﻔﺎﺭ ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﺗﻀﻤﻨﺘﻪ ‪.‬‬

‫‪٤٩١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﻏﲑﻩ‬ ‫ﻓﺄﻣﺎ ﺍﻟﺒﻴﻊ‪ :‬ﻓﻬﺬﻩ ﺍﳌﺼﻠﺤﺔ ﻣﻨﺘﻔﻴﺔ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻋﻠﻰ ﻗﻮﻝ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‬
‫ﺃﻥ ﺍﻟﺒﻴﻊ ﻣﻜﺮﻭﻩ ﻏﲑ ﳏﺮﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺮﺍﻫﺔ ﰲ ﺍﻹﺟﺎﺭﺓ ﺗﺰﻭﻝ ‪‬ﺬﻩ ﺍﳌﺼﻠﺤﺔ ﺍﻟﺮﺍﺟﺤﺔ ﻛﻤﺎ ﰲ‬
‫ﻧﻈﺎﺋﺮﻩ ﻓﻴﺼﲑ ﰲ ﺍﳌﺴﺄﻟﺔ ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ )‪. (2‬‬
‫)‪(3‬‬
‫ﺇﺫﺍ ﱂ ﻳﻌﻘﺪ ﺍﻹﺟﺎﺭﺓ ﻋﻠﻰ ﺍﳌﻨﻔﻌﺔ‬ ‫ﻭﻫﺬﺍ ﺍﳋﻼﻑ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺍﻟﺘﺮﺩﺩ ﰲ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻫﻮ‬
‫ﺍﶈﺮﻣﺔ‪ ،‬ﻓﺄﻣﺎ ﺇﻥ ﺁﺟﺮﻩ ﺇﻳﺎﻩ ﻷﺟﻞ ﺑﻴﻊ ﺍﳋﻤﺮ‪ ،‬ﺃﻭ ﺍﲣﺎﺫﻫﺎ ﻛﻨﻴﺴﺔ ﺃﻭ ﺑﻴﻌﺔ؛ ﱂ ﳚﺰ ﻗﻮﻻ ﻭﺍﺣﺪﺍ‪،‬‬
‫ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻩ‪ ،‬ﻛﻤﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﺮﻱ ﺃﻣﺘﻪ ﺃﻭ ﻋﺒﺪﻩ ﻟﻠﻔﺠﻮﺭ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ " :‬ﳚﻮﺯ ﺃﻥ ﻳﺆﺟﺮﻫﺎ ﻟﺬﻟﻚ " )‪. (4‬‬
‫)‪(5‬‬
‫ﺃﻥ ﻳﺒﻴﻊ ﻓﻴﻪ ﺍﳋﻤﺮ‪،‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ‪ :‬ﻻ ﻓﺮﻕ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺑﲔ ﺃﻥ ﻳﺸﺘﺮﻁ‬
‫ﻭﺑﲔ ﺃﻥ )‪ (6‬ﻻ ﻳﺸﺘﺮﻁ ﻟﻜﻨﻪ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺒﻴﻊ ﻓﻴﻪ ﺍﳋﻤﺮ‪ ،‬ﺃﻥ ﺍﻹﺟﺎﺭﺓ ﺗﺼﺢ"‪.‬‬
‫ﻭﻣﺄﺧﺬﻩ ﰲ ﺫﻟﻚ ﺃﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ ﺑﻌﻘﺪ ﺍﻹﺟﺎﺭﺓ ﻓﻌﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺇﻥ ﺷﺮﻁ؛ ﻷﻥ‬
‫ﻟﻪ ﺃﻥ ﻻ ﻳﺒﻴﻊ ﻓﻴﻬﺎ ﺍﳋﻤﺮ ﻭﻻ ﻳﺘﺨﺬﻫﺎ ﻛﻨﻴﺴﺔ‪ ،‬ﻭﺗﺴﺘﺤﻖ ﻋﻠﻴﻪ ﺍﻷﺟﺮﺓ ﺑﺎﻟﺘﺴﻠﻴﻢ ﰲ ﺍﳌﺪﺓ‪ ،‬ﻓﺈﺫﺍ‬
‫ﱂ ﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ ﻓﻌﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻛﺎﻥ ﺫﻛﺮﻫﺎ ﻭﺗﺮﻙ ﺫﻛﺮﻫﺎ ﺳﻮﺍﺀ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺍﻛﺘﺮﻯ ﺩﺍﺭﺍ‬
‫ﻟﻴﻨﺎﻡ ﻓﻴﻬﺎ ﺃﻭ ﻳﺴﻜﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻷﺟﺮﺓ ﺗﺴﺘﺤﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ ﻳﻘﻮﻝ )‪ (7‬ﻓﻴﻤﺎ‬
‫ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﺭﺟﻼ ﳛﻤﻞ )‪ (8‬ﲬﺮﺍ‪ ،‬ﺃﻭ ﻣﻴﺘﺔ‪ ،‬ﺃﻭ ﺧﱰﻳﺮﺍ‪ :‬ﺃﻧﻪ ﻳﺼﺢ؛ ﻷﻧﻪ ﻻ ﻳﺘﻌﲔ ﲪﻞ ﺍﳋﻤﺮ‪،‬‬
‫ﺑﻞ ﻟﻮ ﲪﻞ ﻋﻠﻴﻪ ﺑﺪﻟﻪ ﻋﺼﲑﺍ ﺍﺳﺘﺤﻖ ﺍﻷﺟﺮﺓ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺘﻘﻴﻴﺪ ﻋﻨﺪﻩ ﻟﻐﻮ‪ ،‬ﻓﻬﻮ ﲟﱰﻟﺔ ﺍﻹﺟﺎﺭﺓ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ‪ .‬ﻭﻟﻌﻠﻪ ﺗﺼﺮﻑ ﻣﻦ ﺍﻟﻨﺎﺳﺦ؛ ﻷﻥ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ﺍﲰﻪ ﳏﻤﺪ ﻛﻤﺎ ﻣﺮ ‪ ،‬ﺃﻭ ﻟﻌﻠﻬﺎ ‪:‬‬
‫ﺃﺑﻮ ﻋﻠﻲ ‪ ،‬ﻭﻫﻲ ﻛﻨﻴﺘﻪ ‪ ،‬ﻓﺤﺮﻓﺖ ‪.‬‬
‫)‪ (2‬ﻣﻠﺨﺼﻬﺎ ‪ :‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ‪ :‬ﲢﺮﱘ ﺍﻟﺒﻴﻊ ﻭﺍﻹﺟﺎﺭﺓ ﻣﻦ ﺍﻟﺬﻣﻲ ‪ .‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﻛﺮﺍﻫﺔ ﺍﻟﺒﻴﻊ ﻭﺍﻹﺟﺎﺭﺓ ‪ .‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‬
‫‪ :‬ﲢﺮﱘ ﺍﻟﺒﻴﻊ ﻭﻛﺮﺍﻫﻴﺔ ﺍﻹﺟﺎﺭﺓ ‪ .‬ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﻛﺮﺍﻫﻴﺔ ﺍﻟﺒﻴﻊ ﻭﺟﻮﺍﺯ ﺍﻹﺟﺎﺭﺓ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻓﻴﻤﺎ ‪.‬‬
‫)‪ (4‬ﺍﻹﺷﺎﺭﺓ ﺗﺮﺟﻊ ﺇﱃ ﺗﺄﺟﲑ ﺍﻟﺪﺍﺭ ﻟﺒﻴﻊ ﺍﳋﻤﺮ ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﻛﻨﻴﺴﺔ ‪ ،‬ﻻ ﺇﱃ ﺇﻛﺮﺍﺀ ﺍﻷﻣﺔ ﻟﻠﻔﺠﻮﺭ ‪.‬‬
‫)‪ (5‬ﻳﺸﺘﺮﻁ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻭ ﻻ ﻳﺸﺘﺮﻁ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻧﻘﻮﻝ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳊﻤﻞ ﺧﱰﻳﺮ ‪ ،‬ﺃﻭ ﻣﻴﺘﺔ ﺃﻭ ﲬﺮ ‪.‬‬

‫‪٤٩٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺍﳌﻄﻠﻘﺔ ﻋﻨﺪﻩ ﺟﺎﺋﺰﺓ‪ ،‬ﻭﺇﻥ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻥ ﺍﳌﺴﺘﺄﺟﺮ ﻳﻌﺼﻲ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﳚﻮﺯ ﺑﻴﻊ‬
‫ﺍﻟﻌﺼﲑ ﳌﻦ ﻳﺘﺨﺬﻩ ﲬﺮﺍ‪ ،‬ﰒ ﺇﻧﻪ ﻛﺮﻩ ﺑﻴﻊ ﺍﻟﺴﻼﺡ ﰲ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻷﻥ ﺍﻟﺴﻼﺡ ﻣﻌﻤﻮﻝ ﻟﻠﻘﺘﺎﻝ‬
‫ﻻ ﻳﺼﻠﺢ ﻟﻐﲑﻩ‪.‬‬
‫ﻭﻋﺎﻣﺔ ﺍﻟﻔﻘﻬﺎﺀ ﺧﺎﻟﻔﻮﻩ ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ " :‬ﻟﻴﺲ ﺍﳌﻘﻴﺪ ﻛﺎﳌﻄﻠﻖ‪ ،‬ﺑﻞ ﺍﳌﻨﻔﻌﺔ‬
‫ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ﻫﻲ ﺍﳌﺴﺘﺤﻘﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﻫﻲ ﺍﳌﻘﺎﺑﻠﺔ ﺑﺎﻟﻌﻮﺽ‪ ،‬ﻭﻫﻲ ﻣﻨﻔﻌﺔ )‪ (1‬ﳏﺮﻣﺔ‪ ،‬ﻭﺇﻥ ﺟﺎﺯ‬
‫ﻟﻠﻤﺴﺘﺄﺟﺮ ﺃﻥ ﻳﻘﻴﻢ ﻏﲑﻫﺎ ﻣﻘﺎﻣﻬﺎ‪ ،‬ﻭﺃﻟﺰﻣﻮﻩ ﻣﺎ ﻟﻮ ﺍﻛﺘﺮﻯ ﺩﺍﺭﺍ ﻳﺘﺨﺬﻫﺎ ﻣﺴﺠﺪﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺴﺘﺤﻖ ﻋﻠﻴﻪ ﻓﻌﻞ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻧﻪ ﺃﺑﻄﻞ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ‪‬ﺎ ﺍﻗﺘﻀﺖ ﻓﻌﻞ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺴﺘﺤﻖ ﺑﻌﻘﺪ ﺇﺟﺎﺭﺓ‪.‬‬
‫ﻭﻧﺎﺯﻋﻪ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻗﺎﻟﻮﺍ‪ " :‬ﺇﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻥ‬
‫ﺍﳌﺴﺘﺄﺟﺮ ﻳﻨﺘﻔﻊ ‪‬ﺎ ﰲ ﳏﺮﻡ ﺣﺮﻣﺖ ﺍﻹﺟﺎﺭﺓ ﻟﻪ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﻟﻌﻦ ﻋﺎﺻﺮ ﺍﳋﻤﺮ ﻭﻣﻌﺘﺼﺮﻫﺎ‪،‬‬
‫)‪(3‬‬
‫ﻭﺍﻟﻌﺎﺻﺮ ﺇﳕﺎ ﻳﻌﺼﺮ ﻋﺼﲑﺍ ﻟﻜﻦ ﺇﺫﺍ ﺭﺃﻯ ﺃﻥ ﺍﳌﻌﺘﺼﺮ )‪ (2‬ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺨﺬﻩ ﲬﺮﺍ‪ ،‬ﻭﻋﺼﺮﻩ‬
‫ﺍﺳﺘﺤﻖ ﺍﻟﻠﻌﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﺻﻞ ﻣﻘﺮﺭ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﻟﻜﻦ ﻣﻌﺎﺻﻲ ﺍﻟﺬﻣﻲ )‪ (4‬ﻗﺴﻤﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﻣﺎ ﺍﻗﺘﻀﻰ ﻋﻘﺪ ﺍﻟﺬﻣﺔ ﺇﻗﺮﺍﺭﻩ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻣﺎ ﺍﻗﺘﻀﻰ ﻋﻘﺪ ﺍﻟﺬﻣﺔ ﻣﻨﻌﻪ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻣﻦ )‪ (5‬ﺇﻇﻬﺎﺭﻫﺎ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻼ ﺭﻳﺐ ﺃﻧﻪ ﻻ ﳚﻮﺯ )‪ (6‬ﻋﻠﻰ ﺃﺻﻠﻨﺎ ﺃﻥ ﻳﺆﺍﺟﺮ ﺃﻭ ﻳﺒﺎﻳﻊ )‪ (7‬ﺇﺫﺍ ﻏﻠﺐ‬
‫ﻋﻠﻰ ﺍﻟﻈﻦ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻛﺎﳌﺴﻠﻢ ﻭﺃﻭﱃ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺍﳌﻨﻔﻌﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺍﳌﻘﺼﻮﺩ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﺬﻟﻚ ﺍﺳﺘﺤﻖ ﺍﻟﻠﻌﻨﺔ ‪.‬‬
‫)‪ (4‬ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻗﺎﻟﺖ ‪ :‬ﻣﻌﺎﺻﻲ ﺍﻟﺪﻳﻦ ‪ .‬ﻭﻳﻈﻬﺮ ﺃﻥ )ﺍﻟﺬﻣﻲ( ﺃﺻﺢ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺃﻭ ﻣﻨﻌﻪ ﻣﻦ ﺇﻇﻬﺎﺭﻫﺎ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻣﻨﻌﻪ ﻣﻨﻬﺎ ﺃﻭ ﺇﻇﻬﺎﺭﻫﺎ ‪ ،‬ﺃﻱ ‪ :‬ﺑﺴﻘﻮﻁ )ﻣﻦ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺩ( ‪ :‬ﳚﻮﺯ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﺬﻣﻲ ﻋﻠﻴﻪ ‪.‬‬

‫‪٤٩٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻓﻌﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‪ " :‬ﻳﻜﺮﻩ ﻭﻻ ﳛﺮﻡ "؛ ﻷﻧﺎ ﻗﺪ ﺃﻗﺮﺭﻧﺎﻩ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻋﺎﻧﺘﻪ ﻋﻠﻰ ﺳﻜﲎ ﻫﺬﻩ )‪ (2‬ﺍﻟﺪﺍﺭ ﻛﺈﻋﺎﻧﺘﻪ ﻋﻠﻰ ﺳﻜﲎ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ‬
‫ﻫﺬﺍ ﻣﻦ ﺍﻹﻋﺎﻧﺔ ﺍﶈﺮﻣﺔ ﳌﺎ ﺟﺎﺯ ﺇﻗﺮﺍﺭﻫﻢ ﺑﺎﳉﺰﻳﺔ‪ ،‬ﻭﺇﳕﺎ ﻛﺮﻩ ﺫﻟﻚ ﻷﻧﻪ ﺇﻋﺎﻧﺔ ﻣﻦ ﻏﲑ ﻣﺼﻠﺤﺔ‪،‬‬
‫ﻹﻣﻜﺎﻥ ﺑﻴﻌﻬﺎ ﻣﻦ ﻣﺴﻠﻢ‪ ،‬ﲞﻼﻑ ﺍﻹﻗﺮﺍﺭ )‪ (3‬ﺑﺎﳉﺰﻳﺔ‪ ،‬ﻓﺈﻧﻪ ﺟﺎﺯ )‪ (4‬ﻷﺟﻞ ﺍﳌﺼﻠﺤﺔ "‪.‬‬
‫ﻭﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺿﻲ ﻻ ﳚﻮﺯ؛ ﻷﻧﻪ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﻌﲔ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻣﻦ ﻏﲑ‬
‫ﻣﺼﻠﺤﺔ ﺗﻘﺎﺑﻞ )‪ (5‬ﻫﺬﻩ ﺍﳌﻔﺴﺪﺓ ﻓﻠﻢ ﳚﺰ‪ ،‬ﲞﻼﻑ ﺇﺳﻜﺎ‪‬ﻢ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ ﻣﻦ ﺍﳌﺼﺎﱀ‬
‫ﻣﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﻓﻮﺍﺋﺪ ﺇﻗﺮﺍﺭﻫﻢ ﺑﺎﳉﺰﻳﺔ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺮﺭﻧﺎﻩ ‪.‬‬

‫)‪ (2‬ﻫﺬﻩ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﺇﻗﺮﺍﺭﻫﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ( ﺟﺎﺋﺰ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﻣﻘﺎﺑﻞ ‪.‬‬

‫‪٤٩٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﺑﺘﻴﺎﻉ ﺍﻟﺬﻣﻲ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ﻣﻦ ﻣﺴﻠﻢ‬

‫ﻭﳑﺎ ﻳﺸﺒﻪ ﺫﻟﻚ‪ :‬ﺃﻧﻪ ﻗﺪ ﺍﺧﺘﻠﻒ ﻗﻮﻝ ﺃﲪﺪ ﺇﺫﺍ ﺍﺑﺘﺎﻉ ﺍﻟﺬﻣﻲ ﺃﺭﺽ ﻋﺸﺮ ﻣﻦ ﻣﺴﻠﻢ‪ ،‬ﻋﻠﻰ‬
‫)‪(1‬‬
‫ﺫﻟﻚ ﰲ ﺇﺣﺪﺍﳘﺎ‪ ،‬ﻗﺎﻝ‪ " :‬ﻷﻧﻪ ﻻ ﺯﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺬﻣﻲ‪ ،‬ﻭﻓﻴﻪ ﺇﺑﻄﺎﻝ‬ ‫ﺭﻭﺍﻳﺘﲔ‪ ،‬ﻣﻨﻊ ﻣﻦ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻣﻦ ﺍﺳﺘﺌﺠﺎﺭ ﺃﺭﺽ‬ ‫ﻭﻫﺬﺍ ﺿﺮﺭ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ " ﻗﺎﻝ‪ " :‬ﻭﻛﺬﻟﻚ ﻻ ﳝﻜﻨﻮﻥ‬ ‫ﺍﻟﻌﺸﺮ‬
‫ﺍﻟﻌﺸﺮ ﳍﺬﻩ ﺍﻟﻌﻠﺔ )‪. (4‬‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ‪ " :‬ﻻ ﺑﺄﺱ ﺃﻥ ﻳﺸﺘﺮﻱ ﺍﻟﺬﻣﻲ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ﻣﻦ ﻣﺴﻠﻢ "‪.‬‬
‫ﻭﺍﺧﺘﻠﻒ ﻗﻮﻟﻪ ﺇﺫﺍ ﺟﺎﺯ ﺫﻟﻚ ﻓﻴﻤﺎ ﻋﻠﻰ ﺍﻟﺬﻣﻲ ﻓﻴﻤﺎ ﲣﺮﺝ ﻫﺬﻩ ﺍﻷﺭﺽ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ‪:‬‬
‫ﻗﺎﻝ ﰲ ﺇﺣﺪﺍﳘﺎ‪ " :‬ﻻ ﻋﺸﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺷﻲﺀ ﺳﻮﻯ ﺍﳉﺰﻳﺔ "‪.‬‬
‫)‪(5‬‬
‫ﺍﳋﻤﺲ ﺿﻌﻒ ﻣﺎ‬ ‫ﻭﻗﺎﻝ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ‪ " :‬ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﳜﺮﺝ ﻣﻦ ﻫﺬﻩ ﺍﻷﺭﺽ‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺍﳌﺴﻠﻢ " ﻭﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﺣﻜﻰ ﺭﻭﺍﻳﺔ ﺃ‪‬ﻢ ﻳﻨﻬﻮﻥ ﻋﻦ ﺷﺮﺍﺋﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﺷﺘﺮﻭﻫﺎ‬
‫ﺃﺿﻌﻒ )‪ (6‬ﻋﻠﻴﻬﻢ ﺍﻟﻌﺸﺮ )‪. (7‬‬
‫)‪(8‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺪ ﺍﺧﺘﻠﻒ ﻗﻮﻟﻪ ﰲ ﺟﻮﺍﺯ ﲤﻠﻴﻜﻬﻢ‬ ‫ﻭﰲ ﻛﻼﻡ ﺃﲪﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ‬
‫)‪(9‬‬
‫ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺭﻓﻊ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﺎﳌﻔﺴﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳊﺎﺻﻠﺔ ﺑﻜﻔﺮﻫﻢ‬ ‫ﻋﺎﻣﺮ‬
‫)‪(10‬‬
‫ﻳﻌﺒﺪ ﺍﷲ ﻓﻴﻬﺎ ﻭﻳﻄﺎﻉ‪ -‬ﺃﻋﻈﻢ ﻣﻦ ﻣﻨﻊ ﺍﻟﻌﺸﺮ‪.‬‬ ‫ﻭﻓﺴﻘﻬﻢ ‪-‬ﰲ ﺩﺍﺭ ﻛﺎﻧﺖ ﻟﻠﻤﺴﻠﻤﲔ‬
‫ﻭﳍﺬﺍ ﺗﺮﺩﺩ‪ " :‬ﻫﻞ ﻳﺮﻓﻊ ﺍﻟﻀﺮﺭ ﲟﻨﻊ ﺍﻟﺘﻤﻠﻚ ﺑﺎﻟﻜﻠﻴﺔ؟ " ﺇﺫ ﻣﻊ ﲡﻮﻳﺰ ﺍﻟﺒﻴﻊ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻌﻄﻞ ﺣﻖ‬

‫)‪ (1‬ﻣﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻟﻠﻌﺸﺮ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ‪ :‬ﻻ ﳝﻜﻨﻮﺍ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٥٩٢ / ٢‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﻓﻴﻤﺎ ﲣﺮﺝ ﻫﺬﻩ ﺍﻷﺭﺽ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺿﻌﻒ ‪.‬‬
‫)‪ (7‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٥٩٣ / ٢‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﺬﻩ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲤﻠﻴﻜﻬﻢ ﺭﻗﺒﺔ ﺍﻷﺭﺽ ‪ .‬ﻓﻘﺎﻝ ‪ :‬ﺭﻗﺒﺔ ‪ .‬ﺑﺪﻝ ‪ :‬ﻋﺎﻣﺮ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻛﺎﻧﺖ ﺩﺍﺭ‪‬ﺍ ﻟﻠﻤﺴﻠﻤﲔ ‪.‬‬

‫‪٤٩٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺗﺆﺧﺬ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻛﻼﳘﺎ ﻏﲑ ﳑﻜﻦ‪ ،‬ﻓﻜﺎﻥ ﻣﻨﻊ ﺍﻟﺘﻤﻠﻚ ﺃﺳﻬﻞ‪ ،‬ﻛﻤﺎ‬
‫ﻣﻨﻌﻨﺎﻩ ﻣﻦ ﲤﻠﻚ ﺍﻟﻌﺒﺪ ﺍﳌﺴﻠﻢ ﻭﺍﳌﺼﺤﻒ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﲤﻜﲔ ﻋﺪﻭ ﺍﷲ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ )‪ (1‬ﻭﻛﻼﻡ‬
‫ﺍﷲ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﳕﻨﻌﻬﻢ ‪-‬ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ‪ -‬ﻣﻦ ﺷﺮﺍﺀ ﺍﻟﺴﱯ ﺍﻟﺬﻱ ﺟﺮﻯ ﻋﻠﻴﻪ ﺳﻬﺎﻡ‬
‫)‪(2‬‬
‫ﻛﻤﺎ ﺷﺮﻁ ﻋﻠﻴﻬﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﺃﻭ ﻳﺮﻓﻊ ﺍﻟﻀﺮﺭ ﺑﺈﺑﻘﺎﺀ ﺣﻖ ﺍﻷﺭﺽ‬ ‫ﺍﳌﺴﻠﻤﲔ‬
‫)‪(3‬‬
‫ﺿﻌﻒ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻳﺆﺧﺬ ﳑﻦ ﺍﲡﺮ ﻣﻨﻬﻢ ﰲ ﺃﺭﺽ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻳﺘﺨﺮﺝ‪ :‬ﺃﻧﻪ ﻻ ﻳﺆﺧﺬ ﻣﻨﻪ ﺇﻻ ﻋﺸﺮ ﻭﺍﺣﺪ ﻛﺎﳌﺴﺄﻟﺔ ﺍﻵﺗﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﻟﻌﺸﺮﻳﺔ ﺍﻟﱵ‬
‫ﻟﻴﺴﺖ ﺧﺮﺍﺟﻴﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﳋﺮﺍﺟﻴﺔ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﻟﺬﻣﻲ )‪ (4‬ﺃﻥ ﻳﺒﺘﺎﻉ ﺃﺭﺿﺎ ﻓﺘﺤﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻨﻮﺓ‪ ،‬ﻭﺇﺫﺍ ﺟﻮﺯﻧﺎ‬
‫ﺑﻴﻊ ﺃﺭﺽ ﺍﻟﻌﻨﻮﺓ ﻛﺎﻥ ﺣﻜﻢ ﺍﻟﺬﻣﻲ ﰲ ﺍﺑﺘﻴﺎﻋﻬﺎ ﻛﺤﻜﻤﻪ ﰲ ﺍﺑﺘﻴﺎﻉ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ﺍﶈﺾ‪ ،‬ﺇﺫ‬
‫ﲨﻴﻊ ﺍﻷﺭﺽ ﻋﺸﺮﻳﺔ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﲟﻌﲎ )‪ (5‬ﺃﻥ ﺍﻟﻌﺸﺮ ﳚﺐ ﻓﻴﻤﺎ ﺃﺧﺮﺟﺖ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﺃﺭﺽ ﺍﳌﻮﺍﺕ ﻣﻦ ﺃﺭﺽ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﻟﻴﺴﺖ ﺧﺮﺍﺟﻴﺔ‪ ،‬ﻫﻞ ﻟﻠﺬﻣﻲ ﺃﻥ ﻳﺘﻤﻠﻜﻬﺎ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻭﺍﺑﻦ‬ ‫ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‬ ‫ﺑﺎﻹﺣﻴﺎﺀ )‪ (6‬؟ ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻟﻴﺲ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﻭﻛﻼﻡ ﺍﷲ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺍﳌﺆﻣﻨﲔ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺃﺭﺽ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻟﻠﺬﻣﻲ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﲟﻌﲎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺑﺈﺣﻴﺎﺀ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪) :‬ﻟﻪ ﺫﻟﻚ( ﺑﺪﻭﻥ )ﻟﻴﺲ( ‪ .‬ﻭﻳﻔﻴﺪ ﺟﻮﺍﺯ ﺍﻟﺘﻤﻠﻚ ﺑﺎﻹﺣﻴﺎﺀ ‪ ،‬ﻻ ﻧﻔﻴﻪ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻟﻌﻜﺲ ﻛﻤﺎ‬
‫ﻫﻮ ﻣﺜﺒﺖ؛ ﻷﻥ ﺍﳌﺆﻟﻒ ﺃﻭﺭﺩ ﺍﻟﺮﺃﻱ ﺍﻟﻘﺎﺋﻞ ﺑﺎﳉﻮﺍﺯ ﺑﻌﺪ ﺃﺳﻄﺮ ﻗﻠﻴﻠﺔ ‪ .‬ﻭﺭﲟﺎ ﺗﻜﻮﻥ )ﻟﻴﺲ( ﺳﻘﻄﺖ ﺳﻬﻮ‪‬ﺍ ﻣﻦ‬
‫ﺍﻟﻨﺎﺳﺨﲔ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻡ ﻟﻠﺸﺎﻓﻌﻲ )‪. (١٥ ، ١٤ / ٤‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺎﻣﺪ )‪ (1‬ﻭﻫﺬﺍ ﻗﻴﺎﺱ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﺃﲪﺪ ﰲ ﻣﻨﻌﻪ ﺍﺑﺘﻴﺎﻋﻬﺎ )‪ (2‬ﻓﺈ‪‬ﺎ ﺇﺫﺍ ﱂ ﳚﻮ‪‬ﺯ ﲤﻠﻜﻬﺎ‬
‫)‪(3‬‬
‫ﺍﳌﺒﺘﺎﻋﺔ ﺃﺭﺽ ﻋﺎﻣﺮﺓ‪ ،‬ﻓﻔﻴﻪ ﺿﺮﺭ‬ ‫ﺑﺎﻻﺑﺘﻴﺎﻉ ﻓﺒﺎﻹﺣﻴﺎﺀ ﺃﻭﱃ‪ ،‬ﻟﻜﻦ ﻗﺪ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺑﺄﻥ‬
‫ﳏﻘﻖ ﲞﻼﻑ ﺇﺣﻴﺎﺀ ﺍﳌﻴﺘﺔ ﻓﺈﻧﻪ ﻻ ﻳﻘﻄﻊ ﺣﻘﺎ‪ ،‬ﻭﺍﳌﻨﺼﻮﺹ ﻋﻦ ﺃﲪﺪ ‪ -‬ﻭﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻪ )‪ - (4‬ﺃﻧﻪ ﳝﻠﻜﻬﺎ ﺑﺎﻹﺣﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻋﻦ ﻣﺎﻟﻚ )‪. (5‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻭﺃﰊ ﺣﺎﻣﺪ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ‪ ،‬ﻭﺇﺿﺎﻓﺔ ﺍﻟﻐﺰﺍﱄ ﺭﲟﺎ ﺗﻜﻮﻥ ﺃﺣﺪﺛﺖ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﳌﺨﻄﻮﻃﺎﺕ )ﺃ ﺝ ﺩ ﻁ( ﻓﻬﻲ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪ ،‬ﻭﻫﻮ ﺍﻷﺭﺟﺢ؛ ﻷﻥ ﺍﺑﻦ ﺣﺎﻣﺪ ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻟﻪ‬
‫ﻣﺴﺎﺋﻞ ﻭﺁﺭﺍﺀ ﻣﺸﻬﻮﺭﺓ ﻭﻛﺜﲑﺓ ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﺃﻳﻀ‪‬ﺎ ﻓﻴﻨﺎﺳﺐ ﺫﻛﺮ ﺭﺃﻳﻪ ﺑﺈﺯﺍﺀ ﺍﻷﺋﻤﺔ ﺍﻟﻜﺒﺎﺭ ﻛﺄﲪﺪ‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ ‪ .‬ﻭﺍﺑﻦ ﺣﺎﻣﺪ ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺣﺎﻣﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺮﻭﺍﻥ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺇﻣﺎﻡ ﺍﳊﻨﺎﺑﻠﺔ ﰲ‬
‫ﺯﻣﺎﻧﻪ ‪ ،‬ﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ ‪ ،‬ﻣﻨﻬﺎ ‪ :‬ﺷﺮﺡ ﺍﳋﺮﻗﻲ ‪ ،‬ﻭﺍﳉﺎﻣﻊ ﰲ ﺍﳌﺬﻫﺐ ‪ ،‬ﻭﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻏﲑﻫﺎ ‪ ،‬ﺗﻮﰲ‬
‫ﺳﻨﺔ )‪٤٠٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ١٧٠ / ٢‬ـ ‪. (١٧٧‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪. (١٥٠ / ٦‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻓﺈﻥ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﲨﻬﻮﺭ ﺃﺻﺤﺎﺑﻪ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ١٥٠ / ٦‬ـ ‪. (١٥١‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺧﺬ ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﺃﺭﺽ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‬

‫ﰒ ﻫﻞ ﻋﻠﻴﻪ )‪ (1‬ﺍﻟﻌﺸﺮ؟ ﻓﻴﻪ ﺭﻭﺍﻳﺘﺎﻥ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‪ " :‬ﻭﻣﻦ ﺃﺣﻴﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺃﺭﺿﺎ ﻣﻮﺍﺗﺎ ﻓﻬﻲ ﻟﻪ‪ ،‬ﻭﻻ ﺯﻛﺎﺓ ﻋﻠﻴﻪ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻋﺸﺮ ﻓﻴﻤﺎ ﺃﺧﺮﺟﺖ " ﻭﻗﺪ ﺭﻭﻱ ﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ " :‬ﺃﻧﻪ ﻻ ﺧﺮﺍﺝ ﻋﻠﻰ ﺃﻫﻞ‬
‫ﺍﻟﺬﻣﺔ ﰲ ﺃﺭﺿﻬﻢ‪ ،‬ﻭﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻌﺸﺮ ﳑﺎ ﳜﺮﺝ‪ ،‬ﻳﻀﺎﻋﻒ ﻋﻠﻴﻬﻢ " ﻭﺍﻷﻭﻝ ﻋﻨﻪ ﺃﻇﻬﺮ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﺣﻜﺎﻩ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‪ ،‬ﻣﻦ ﺗﻀﻌﻴﻒ ﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﳝﻠﻜﻪ ﺑﺎﻹﺣﻴﺎﺀ‪ ،‬ﻫﻮ ﻗﻴﺎﺱ‬
‫ﺗﻀﻌﻴﻔﻪ ﻓﻴﻤﺎ ﻣﻠﻜﻪ ﺑﺎﻻﺑﺘﻴﺎﻉ‪ .‬ﻟﻜﻦ ﻧﻘﻞ ﺣﺮﺏ ﻋﻨﻪ ﰲ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺃﺣﻴﺎ ﻣﻮﺍﺗﺎ‪.‬‬
‫ﻗﺎﻝ‪ " :‬ﻫﻮ ﻋﺸﺮ " )‪ (2‬ﻓﻔﻬﻢ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺍﻟﻌﺸﺮ ﺍﳌﺄﺧﻮﺫ‬
‫)‪(3‬‬
‫ﻓﺤﻜﻮﺍ ﰲ ﻭﺟﻮﺏ ﺍﻟﻌﺸﺮ ﻓﻴﻬﺎ ﺭﻭﺍﻳﺘﲔ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‬ ‫ﻣﻦ ﺍﳌﺴﻠﻢ ﻣﻦ ﻏﲑ ﺗﻀﻌﻴﻒ‪.‬‬
‫ﻧﻘﻞ ﺍﻟﺮﻭﺍﻳﺘﲔ ﰲ ﻭﺟﻮﺏ ﻋﺸﺮ ﻣﻀﻌﻒ )‪. (4‬‬
‫ﻭﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺎﺿﻲ ﳜﺮﺝ ﰲ ﻣﺴﺄﻟﺔ ﺍﻻﺑﺘﻴﺎﻉ ﻛﺬﻟﻚ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻧﻘﻠﻪ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‬
‫ﺃﺻﺢ؛ ﻓﺈﻥ )‪ (5‬ﺍﻟﻜﺮﻣﺎﱐ )‪ (6‬ﻭﳏﻤﺪ ﺑﻦ ﺃﰊ )‪ (7‬ﺣﺮﺏ )‪ (8‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ )‪ (9‬ﻭﻳﻌﻘﻮﺏ ﺑﻦ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻓﻴﻬﺎ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﻋﺸﺮﻱ ‪ ،‬ﻭﻫﻮ ﺃﰎ ﻟﻠﻤﻌﲎ ‪.‬‬
‫)‪ (3‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (4‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺣﺮﺏ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺣﺮﺏ ‪ .‬ﻭﻟﻌﻞ ‪ :‬ﺃﰊ ‪ ،‬ﺳﻘﻄﺖ ﺳﻬﻮ‪‬ﺍ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻧﻘﻴﺐ ﺑﻦ ﺃﰊ ﺣﺮﺏ ﺍﳉﺮﺟﺮﺍﺋﻲ ‪ ،‬ﻛﺎﻥ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﻜﺎﺗﺒﻪ ‪ ،‬ﻭﻳﺴﺄﻝ ﻋﻦ ﺃﺧﺒﺎﺭﻩ ‪ ،‬ﻓﻨﻘﻞ ﻋﻦ‬
‫ﺍﻹﻣﺎﻡ ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﻣﺴﺎﺋﻞ ﺟﻴﺪﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٣٣١ / ١‬ﺕ ‪. (٤٧٢‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻫﺎﻧﺊ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ ،‬ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻧﻘﻞ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪ ،‬ﻭﻛﺎﻥ ﻭﺭﻋ‪‬ﺎ‬
‫ﺻﺎﳊﹰﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٦٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ٩٧ / ١‬ـ ‪ ، (٩٨‬ﺕ )‪ ، (١٠٥‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪/ ٢‬‬
‫‪. (١٤٩‬‬

‫‪٤٩٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﲞﺘﺎﻥ )‪ (1‬ﻧﻘﻠﻮﺍ‪ :‬ﺃﻥ ﺃﲪﺪ ﺳﺌﻞ‪ -‬ﻭﻗﺎﻝ ﺣﺮﺏ‪ :‬ﺳﺄﻟﺖ ﺃﲪﺪ )‪ (2‬ﻗﻠﺖ‪ " :-‬ﺇﻥ ﺃﺣﻴﺎ ﺭﺟﻞ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻮﺍﺗﺎ ﻣﺎﺫﺍ ﻋﻠﻴﻪ؟ " ﻗﺎﻝ‪ " :‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻗﻮﻝ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ " ﻗﺎﻝ‪ " :‬ﻭﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‬
‫ﻳﻘﻮﻟﻮﻥ ﰲ ﻫﺬﺍ ﻗﻮﻻ ﺣﺴﻨﺎ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﻳﺘﺮﻙ ﺍﻟﺬﻣﻲ ﺃﻥ ﻳﺸﺘﺮﻱ ﺃﺭﺽ ﺍﻟﻌﺸﺮ "‪.‬‬
‫)‪(3‬‬
‫ﻗﺎﻝ‪:‬‬ ‫ﻗﺎﻝ‪ " :‬ﻭﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻳﻘﻮﻟﻮﻥ ﻗﻮﻻ ﻋﺠﺒﺎ! ﻳﻘﻮﻟﻮﻥ‪ :‬ﻳﻀﺎﻋﻒ ﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ "‪.‬‬
‫ﻭﺳﺄﻟﺖ ﺃﲪﺪ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺇﻥ ﺃﺣﻴﺎ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻮﺍﺗﺎ؟ ﻗﺎﻝ‪ " :‬ﻫﻮ ﻋﺸﺮ "‪.‬‬
‫ﻭﻗﺎﻝ ﻣﺮﺓ ﺃﺧﺮﻯ‪ " :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ "‪.‬‬
‫)‪(4‬‬
‫ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﺧﺬﻛﻢ ﺍﳋﻤﺲ ﻣﻦ‬ ‫ﻭﺭﻭﻯ ﺣﺮﺏ ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﻨﱪﻱ‬
‫ﺃﺭﺽ ﺃﻫﻞ )‪ (5‬ﺍﻟﺬﻣﺔ‪ ،‬ﺍﻟﱵ ﰲ ﺃﺭﺽ ﺍﻟﻌﺮﺏ‪ ،‬ﺃﺑﺄﺛﺮ ﻋﻨﺪﻛﻢ‪ ،‬ﺃﻡ ﺑﻐﲑ ﺃﺛﺮ؟ ﻗﺎﻝ‪ " :‬ﻟﻴﺲ ﻋﻨﺪﻧﺎ‬
‫ﻓﻴﻪ ﺃﺛﺮ‪ ،‬ﻭﻟﻜﻦ ﻗﺴﻨﺎﻩ ﲟﺎ )‪ (6‬ﺃﻣﺮ ﺑﻪ ﻋﻤﺮ ‪ t‬ﺃﻥ ﻳﺆﺧﺬ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﺇﺫﺍ ﺍﲡﺮﻭﺍ ‪‬ﺎ‪ ،‬ﻭﻣﺮﻭﺍ ‪‬ﺎ‬
‫ﻋﻠﻰ ﻋﺸﺎﺭ "‪.‬‬
‫)‪(7‬‬
‫ﺍﻷﺭﺽ‪ ،‬ﻓﺄﺟﺎﺏ‪ :‬ﺑﺄﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ‪،‬‬ ‫ﻓﻬﺬﺍ ﺃﲪﺪ ‪ t‬ﺳﺌﻞ ﻋﻦ ﺇﺣﻴﺎﺀ ﺍﻟﺬﻣﻲ‬
‫ﻭﺫﻛﺮ ﺍﺧﺘﻼﻑ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﺷﺘﺮﺍﺋﻪ ﺍﻷﺭﺽ‪ :‬ﻫﻞ ﳝﻨﻊ‪ ،‬ﺃﻭ ﻳﻀﻌﻒ ﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ؟ ﻭﻫﺬﺍ‬
‫ﻳﺒﲔ ﻟﻚ ﺃﻥ ﺍﳌﺴﺄﻟﺘﲔ ﻋﻨﺪﻩ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻫﻮ ﲤﻠﻚ ﺍﻟﺬﻣﻲ ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﺑﺘﻴﺎﻉ‬
‫ﺃﻭ ﺇﺣﻴﺎﺀ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﲞﺘﺎﻥ ‪ ،‬ﺃﺑﻮ ﻳﻮﺳﻒ ‪ ،‬ﲰﻊ ﻣﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﻭﻛﺎﻥ ﺟﺎﺭﻩ ﻭﺻﺪﻳﻘﻪ ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ‬
‫ﻣﺴﺎﺋﻞ ‪ ،‬ﻭﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺼﺎﳊﲔ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٤١٥ / ١‬ﺕ ‪. (٥٤١‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺑﻦ ﺣﻨﺒﻞ ‪.‬‬
‫)‪ (3‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٥٩٣ / ٢‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺼﲔ ﺑﻦ ﺃﰊ ﺍﳊﺮ ‪ ،‬ﺍﻟﻌﻨﱪﻱ ‪ ،‬ﻗﺎﺿﻲ ﺍﻟﺒﺼﺮﺓ ‪ ،‬ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٦٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٥٣١ / ١‬‬
‫)ﺕ ‪. (١٤٣٤‬‬
‫)‪ (5‬ﺃﻫﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﻣﺎ ﺃﻣﺮ ﺑﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻋﻦ ﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ‪ .‬ﺃﻱ ﺃﻥ ‪) :‬ﺍﻟﺬﻣﻲ( ﺳﺎﻗﻄﺔ ‪.‬‬

‫‪٤٩٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻣﻦ ﲨﻴﻊ ﺃﺭﺽ‬ ‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺍﻟﻌﻨﱪﻱ ﻗﺎﺿﻲ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ :‬ﺃ‪‬ﻢ ﻳﺄﺧﺬﻭﻥ ﺍﳋﻤﺲ‬
‫ﺃﻫﻞ )‪ (2‬ﺍﻟﺬﻣﺔ ﺍﻟﻌﺸﺮﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﻳﻌﻢ ﻣﺎ ﻣﻠﻚ )‪ (3‬ﺍﻧﺘﻘﺎﻻ‪ ،‬ﺃﻭ ﺍﺑﺘﺪﺍﺀ )‪. (4‬‬
‫ﻭﻫﺬﺍ ﻳﻔﻴﺪﻙ ﺃﻥ ﺃﲪﺪ ﺇﺫﺍ ﻣﻨﻊ ﺍﻟﺬﻣﻲ ﺃﻥ ﻳﺒﺘﺎﻉ ﺍﻷﺭﺽ ﺍﻟﻌﺸﺮﻳﺔ‪ ،‬ﻓﻜﺬﻟﻚ ﳝﻨﻌﻪ ﻣﻦ‬
‫ﺇﺣﻴﺎﺋﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﺃﺧﺬ ﻣﻨﻪ ﻓﻴﻤﺎ ﺍﺑﺘﺎﻋﻪ ﺍﳋﻤﺲ‪ ،‬ﻓﻜﺬﻟﻚ ﻓﻴﻤﺎ ﺃﺣﻴﺎﻩ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻧﻘﻞ ﻋﻨﻪ ﻋﺸﺮﺍ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﰲ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫ﻓﻠﻴﺲ ﲟﺴﺘﻘﻴﻢ‪ ،‬ﻭﺇﳕﺎ ﺳﺒﺒﻪ ﻗﻮﻟﻪ‬ ‫ﻣﻔﺮﺩﺍ ﰲ ﺍﻷﺭﺽ ﺍﶈﻴﺎﺓ ﺩﻭﻥ ﺍﳌﺒﺘﺎﻋﺔ‬
‫ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻧﻘﻠﻬﺎ ﺍﻟﻜﺮﻣﺎﱐ‪ :‬ﻫﻲ ﺃﺭﺽ ﻋﺸﺮ )‪ . (7‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻛﻼﻡ ﳎﻤﻞ ﻗﺪ ﻓﺴﺮﻩ )‪ (8‬ﺃﺑﻮ‬
‫ﻋﺒﺪ ﺍﷲ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻭﺑﲔ ﻣﺄﺧﺬﻩ‪ .‬ﻭﻧﻘﻞ ﺍﻟﻔﻘﻪ‪ :‬ﺇﻥ ﱂ ﻳﻌﺮﻑ ﺍﻟﻨﺎﻗﻞ ﻣﺄﺧﺬ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺇﻻ‬
‫ﻓﻘﺪ ﻳﻘﻊ ﻓﻴﻪ ﺍﻟﻐﻠﻂ ﻛﺜﲑﺍ‪.‬‬
‫)‪(9‬‬
‫ﻭﻗﺪ ﺃﻓﺼﺢ ﺃﺭﺑﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﺄﺧﺬﻫﻢ ﻗﻴﺎﺱ ﺍﳊﺮﺍﺛﺔ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻣﻲ ﺇﺫﺍ‬
‫ﺍﲡﺮ ﰲ ﻏﲑ ﺃﺭﺿﻪ )‪ (10‬ﻓﺈﻧﻪ ﻳﺆﺧﺬ ﻣﻨﻪ ﺿﻌﻒ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻮ ﻧﺼﻒ ﺍﻟﻌﺸﺮ‪،‬‬
‫ﻓﻜﺬﻟﻚ ﺇﺫﺍ ﺍﺳﺘﺤﺪﺙ ﺃﺭﺿﺎ ﻏﲑ ﺃﺭﺿﻪ )‪ (11‬؛ ﻷﻧﻪ ﰲ ﻛﻼ ﺍﳌﻮﺿﻌﲔ ﻗﺪ ﺃﺧﺬ ﻳﻜﺘﺴﺐ ﰲ‬
‫‪(#þqãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ‬‬ ‫ﻏﲑ ﻣﻜﺎﻧﻪ ﺍﻷﺻﻠﻲ‪ ،‬ﻭﺣﻖ ﺍﳊﺮﺙ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻗﺮﻳﻨﺎﻥ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ }‬

‫)‪ (1‬ﺍﳋﻤﺲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺃﺭﺽ ﺍﻟﺬﻣﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻠﻜﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﺝ ﺩ( ‪ :‬ﻭﺍﺑﺘﺪﺍﺀ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺍﳌﺒﺎﻳﻌﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺍﺷﺘﺒﻪ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﺸﺮﻳﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺼ‪‬ﻠﻪ ‪.‬‬
‫)‪ (9‬ﺇﺫﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (٥ ، ٤) (10‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (٥ ، ٤) (11‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٥٠٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫&‪. (1) { ( ÇÚö‘F{$# z`ÏiB Nä3s9 $oYô_t•÷zr& !$£JÏBur óOçFö;|¡Ÿ2 $tB ÏM»t6ÍhŠsÛ `ÏB (#qà)ÏÿRr‬‬
‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﻴﻤﻮﱐ‪ :‬ﻳﺆﺧﺬ ﻣﻦ ﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ ،‬ﺇﺫﺍ ﺍﲡﺮﻭﺍ ﻓﻴﻬﺎ‬
‫)‪(2‬‬
‫ﻋﻤﺮ ‪ " t‬ﺃﺿﻌﻔﻬﺎ ﻋﻠﻴﻬﻢ "‪.‬‬ ‫ﻗﻮﻣﺖ‪ ،‬ﰒ ﺃﺧﺬ ﻣﻨﻬﻢ ﺯﻛﺎ‪‬ﺎ ﻣﺮﺗﲔ‪ ،‬ﺗﻀﻌﻒ ﻋﻠﻴﻬﻢ؛ ﻟﻘﻮﻝ‬
‫ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﺒﻪ )‪ (3‬ﺍﻟﺰﺭﻉ )‪ (4‬ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﻴﻤﻮﱐ‪ " :‬ﻭﺍﻟﺬﻱ ﻻ ﺷﻚ )‪ (5‬ﻓﻴﻪ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﻋﺒﺪ ﺍﷲ ‪-‬ﻏﲑ ﻣﺮﺓ‪ :-‬ﺃﻥ ﺃﺭﺽ ﺃﻫﻞ‬
‫ﺍﻟﺬﻣﺔ ﺍﻟﱵ ﰲ ﺍﻟﺼﻠﺢ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺧﺮﺍﺝ‪ ،‬ﺇﳕﺎ ﻳﻨﻈﺮ ﺇﱃ ﻣﺎ ﺃﺧﺮﺟﺖ‪ ،‬ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺍﻟﻌﺸﺮ ﻣﺮﺗﲔ "‪.‬‬
‫ﻗﺎﻝ ﺍﳌﻴﻤﻮﱐ‪ " :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﻓﺎﻟﺬﻱ ﻳﺸﺘﺮﻱ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ﻣﺎ ﻋﻠﻴﻪ؟ " ﻗﺎﻝ‬
‫ﱄ‪ " :‬ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﳜﺘﻠﻔﻮﻥ ﰲ ﻫﺬﺍ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺮﻯ ﻋﻠﻴﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﻳﺸﺒﻬﻪ ﲟﺎﻟﻪ ﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﻓﻴﻪ ﺯﻛﺎﺓ ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﻴﻤﺎ ﻣﺎ ﻛﺎﻥ ﺑﲔ ﺃﻇﻬﺮﻧﺎ‪ ،‬ﻭﲟﺎﺷﻴﺘﻪ " ﻓﻴﻘﻮﻝ )‪ " (6‬ﻫﺬﻩ ﺃﻣﻮﺍﻝ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺻﺪﻗﺔ "‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ‪ " :‬ﻫﺬﻩ ﺣﻘﻮﻕ ﻟﻘﻮﻡ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺷﺮﺍﺅﻩ ﺍﻷﺭﺽ ﻳﺬﻫﺐ‬
‫ﲝﻘﻮﻕ ﻫﺆﻻﺀ ﻣﻨﻬﻢ "‪ ،‬ﻭﺍﳊﺴﻦ ﻳﻘﻮﻝ‪ " :‬ﺇﺫﺍ ﺍﺷﺘﺮﺍﻫﺎ ﺿﻮﻋﻒ ﻋﻠﻴﻪ "‪ .‬ﻗﻠﺖ‪ " :‬ﻛﻴﻒ‬
‫ﻳﻀﻌﻒ ﻋﻠﻴﻪ؟ " ﻗﺎﻝ‪ " :‬ﻷﻥ ﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﻴﺆﺧﺬ ﻣﻨﻪ ﺍﳋﻤﺲ " ﻗﻠﺖ‪ " :‬ﻳﺬﻫﺐ ﺇﱃ ﺃﻥ‬
‫ﻳﻀﻌﻒ ﻋﻠﻴﻪ ﺍﳋﻤﺲ ﻓﻴﺆﺧﺬ ﻣﻨﻪ ﺍﳋﻤﺲ )‪ (7‬ﻓﺎﻟﺘﻔﺖ ﺇﱄ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻧﻌﻢ ﻳﻀﻌﻒ ﻋﻠﻴﻬﻢ "‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﺫﺍﻛﺮﻧﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﻥ ﻣﺎﻟﻜﺎ ﻛﺎﻥ ﻳﺮﻯ ﺃﻥ ﻻ ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﺷﻲﺀ‪ ،‬ﻭﻛﺎﻥ ﳛﻮﻝ‬
‫ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺸﺮﺍﺀ ﻟﺸﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﺧﺘﻴﺎﺭ ﺍﳋﻼﻝ‪ ،‬ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﻛﺒﲑﺓ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ‬
‫ﻣﻮﺿﻊ ﺍﺳﺘﻘﺼﺎﺋﻬﺎ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ . ٢٦٧‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﺎﻕ ﺻﺪﺭ ﺍﻵﻳﺔ ‪ " :‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ " ‪ .‬ﻭﰲ )ﺃ ﺏ( ‪" :‬‬
‫ﻛﻠﻮﺍ ﻣﻦ ﻃﻴﺒﺎﺕ ﻣﺎ ﻛﺴﺒﺘﻢ ﻭﳑﺎ ﺃﺧﺮﺟﻨﺎ ﻟﻜﻢ ﻣﻦ ﺍﻷﺭﺽ " ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ‪ ،‬ﺣﻴﺚ ﺟﺎﺀﺕ )ﻛﻠﻮﺍ( ‪،‬‬
‫ﺑﺪﻝ ‪) :‬ﺃﻧﻔﻘﻮﺍ( ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻛﻘﻮﻝ ﻋﻤﺮ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﺱ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺍﳌﻴﻤﻮﱐ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﺃﺷﻚ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻣﻨﻘﻮﻝ ‪.‬‬
‫)‪ (7‬ﻓﻴﺆﺧﺬ ﻋﻠﻴﻪ ﺍﳋﻤﺲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﻔﻘﻬﺎﺀ ﺃﻳﻀﺎ ﳐﺘﻠﻔﻮﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪.‬‬
‫ﻓﻤﻦ ﻧﻘﻞ ﻋﻨﻪ ﺗﻀﻌﻴﻒ ﺍﻟﻌﺸﺮ‪ :‬ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺮﻭﻳﻪ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﻳﻮﺳﻒ )‪. (1‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ " :‬ﺑﻞ ﻳﺆﺧﺬ ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻟﻘﻮﻝ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺑﻌﺾ‬
‫ﺃﺻﺤﺎﺑﻨﺎ "‪ .‬ﻭﻳﺮﻭﻯ ﻫﺬﺍ ﻋﻦ )‪ (2‬ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪.‬‬
‫ﻭﺣﻜﻲ ﻋﻦ ﺍﻟﺜﻮﺭﻱ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻴﻪ ﻛﺎﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻋﻦ ﺃﲪﺪ‪ .‬ﻭﻳﺮﻭﻯ ﻫﺬﺍ ﻋﻦ ﻣﺎﻟﻚ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻭﺷﺮﻳﻚ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻋﻦ ﻣﺎﻟﻚ‪ :‬ﺃﻧﻪ ﻳﺆﻣﺮ ﺑﺒﻴﻌﻬﺎ‪ .‬ﻭﺣﻜﻲ ﺫﻟﻚ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﺻﺎﱀ‬
‫ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺛﻮﺭ )‪ (5‬ﳚﱪ ﻋﻠﻰ ﺑﻴﻌﻬﺎ‪.‬‬
‫ﻭﻗﻴﺎﺱ ﻗﻮﻝ ﻣﻦ ﻳﻀﻌﻒ ﺍﻟﻌﺸﺮ‪ :‬ﺃﻥ ﺍﳌﺴﺘﺄﻣﻦ ﻟﻮ ﺯﺭﻉ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻟﻜﺎﻥ ﺍﻟﻮﺍﺟﺐ‬
‫ﻋﻠﻴﻪ ﺧ‪‬ﻤ‪‬ﺴ‪‬ﻴ‪‬ﻦ )‪ (6‬ﺿﻌﻔﺎ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺬﻣﻲ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﺍﲡﺮ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ )‪ (7‬ﻳﺆﺧﺬ ﻣﻨﻪ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ، (٥٩٣ / ٦‬ﻭﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ﻷﰊ ﻳﻮﺳﻒ )ﺹ‪ (١٣٢‬ﻣﻮﺳﻮﻋﺔ ﺍﳋﺮﺍﺝ ‪،‬‬
‫ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺑﻠﺒﻨﺎﻥ ‪.‬‬
‫)‪ (2‬ﻋﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﺣﻴﺎﻥ ﺑﻦ ﺷﻔﻲ ﺍﳍﻤﺪﺍﱐ ﺍﻟﺜﻮﺭﻱ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪١٠٠‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﺣﺴﻦ ﺍﻟﻔﻘﻪ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﺭﻋ‪‬ﺎ ‪ ،‬ﺛﻘﺔ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﺇﻻ ﺃﻥ ﻓﻴﻪ ﺗﺸﻴﻌ‪‬ﺎ ‪ ،‬ﻭﺃﺧﺬ ﻋﻠﻴﻪ ﺑﻌﻀﻬﻢ ﻗﻮﻟﻪ ﺑﺎﳋﺮﻭﺝ ﻭﺍﻟﺴﻴﻒ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪١٦٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ٢٨٥ / ٢‬ـ ‪) ، (٢٨٩‬ﺕ ‪. (٥١٦‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺷﺮﻳﻚ ‪ ،‬ﺍﻟﻨﺨﻌﻲ ﺍﻟﻜﻮﰲ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٩٠‬ﻫـ( ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﳜﻄﺊ ﻛﺜﲑ‪‬ﺍ ‪ ،‬ﺗﻐﲑ ﺣﻔﻈﻪ ﻣﻨﺬ ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻜﻮﻓﺔ ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﺩﻻ ﻓﺎﺿﻼ ﻋﺎﺑﺪ‪‬ﺍ ‪ ،‬ﺷﺪﻳﺪ‪‬ﺍ‬
‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺍﻷﺭﺑﻌﺔ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪١٧٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١‬‬
‫‪) ، (٣٥١‬ﺕ ‪ ، (٦٤‬ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (١٧١ / ١٠‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺃﰊ ﺍﻟﻴﻤﺎﻥ ﺍﻟﻜﻠﱯ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﺍﻟﻌﺮﺍﻕ ﺃﺧﺬ ﻋﻨﻪ ‪ ،‬ﻭﺗﺘﻠﻤﺬ ﻋﻠﻴﻪ ﺣﱴ ﺻﺎﺭ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺸﺎﻫﲑ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬
‫ﻭﺗﻮﰲ ﺳﻨﺔ )‪٢٤٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ ﻷﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ )ﺹ‪(٩٢‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١‬‬
‫‪) ، (٣٥‬ﺕ ‪. (١٩٧‬‬
‫)‪ (6‬ﰲ )ﻁ ﺏ ( ‪ :‬ﲬﺴﺎﻥ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﺑﻼﺩ ﺍﻹﺳﻼﻡ ‪ .‬ﻭﰲ )ﺩ( ‪ :‬ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻌﺸﺮ‪ ،‬ﺿﻌﻔﺎ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﺬﻣﻲ‪ .‬ﻓﻘﺪ ﻇﻬﺮ ﺃﻧﺎ )‪- (1‬ﻋﻠﻰ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ‪ ،‬ﻭﻗﻮﻝ ﻃﻮﺍﺋﻒ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﳕﻨﻌﻬﻢ ﻣﻦ )‪ (2‬ﺃﻥ ﻳﺴﺘﻮﻟﻮﺍ ﻋﻠﻰ ﻋﻘﺎﺭ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻴﻪ ﺣﻖ ﻣﻦ‬
‫)‪(3‬‬
‫ﺑﻨﺎﺀ ﻟﻌﺒﺎﺩﺍ‪‬ﻢ ﻣﻦ ﻛﻨﻴﺴﺔ ﺃﻭ‬ ‫ﺍﳌﺴﺎﻛﻦ ﻭﺍﳌﺰﺍﺭﻉ‪ ،‬ﻛﻤﺎ ﳕﻨﻌﻬﻢ ﺃﻥ ﳛﺪﺛﻮﺍ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‬
‫ﺑﻴﻌﺔ ﺃﻭ ﺻﻮﻣﻌﺔ؛ ﻷﻥ ﻋﻘﺪ ﺍﻟﺬﻣﺔ ﺍﻗﺘﻀﻰ ﺇﻗﺮﺍﺭﻫﻢ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ )‪ (4‬ﻣﻦ ﻏﲑ ﺗﻌﺪ ﻣﻨﻬﻢ‬
‫ﺇﱃ ﺍﻻﺳﺘﻴﻼﺀ ﻓﻴﻤﺎ ﺛﺒﺖ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻴﻪ ﺣﻖ ﻣﻦ ﻋﻘﺎﺭ ﺃﻭ ﺭﻗﻴﻖ‪.‬‬
‫ﻭﻫﺬﺍ ﻷﻥ ﻣﻘﺼﻮﺩ ﺍﻟﺪﻋﻮﺓ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﺇﳕﺎ ﺃﻗﺮﻭﺍ ﺑﺎﳉﺰﻳﺔ ﻟﻠﻀﺮﻭﺭﺓ‬
‫ﺍﻟﻌﺎﺭﺿﺔ‪ ،‬ﻭﺍﳊﻜﻢ ﺍﳌﻘﻴﺪ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻘﺪﺭ ﺑﻘﺪﺭﻫﺎ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﺜﺒﺖ ﻋﻦ )‪ (5‬ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ‬
‫ﺣﻖ ﺷﻔﻌﺔ ﻋﻠﻰ ﻣﺴﻠﻢ‪ ،‬ﻭﺃﺧﺬ ﺑﺬﻟﻚ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﻭﻏﲑﻩ؛ ﻷﻥ ﺍﻟﺸﻘﺺ ﺍﻟﺬﻱ ﳝﻠﻜﻪ‬
‫ﻣﺴﻠﻢ‪ ،‬ﺇﺫﺍ ﺃﻭﺟﺒﻨﺎ ﻓﻴﻪ ﺷﻔﻌﺔ ﻟﺬﻣﻲ‪ ،‬ﻛﻨﺎ ﻗﺪ ﺃﻭﺟﺒﻨﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻨﻘﻞ ﺍﳌﻠﻚ ﰲ ﻋﻘﺎﺭﻩ ﺇﱃ‬
‫ﺫﻣﻲ ﺑﻄﺮﻳﻖ ﺍﻟﻘﻬﺮ ﻟﻠﻤﺴﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﻷﺻﻮﻝ )‪. (6‬‬
‫ﻭﳍﺬﺍ ﻧﺺ ﺃﲪﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﺎﺋﻊ ﻟﻠﺸﻘﺺ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻭﺷﺮﻳﻜﻪ ﺫﻣﻲ‪ ،‬ﱂ ﳚﺐ )‪ (7‬ﻟﻪ‬
‫ﺷﻔﻌﺔ؛ ﻷﻥ ﺍﻟﺸﻔﻌﺔ ﰲ ﺍﻷﺻﻞ ﺇﳕﺎ ﻫﻲ ﻣﻦ ﺣﻘﻮﻕ ﺃﺣﺪ ﺍﻟﺸﺮﻳﻜﲔ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﲟﱰﻟﺔ ﺍﳊﻘﻮﻕ‬
‫ﺍﻟﱵ ﲡﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻟﻠﻤﺴﻠﻢ‪ :‬ﻛﺈﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻋﻴﺎﺩﺓ ﺍﳌﺮﻳﺾ‪ ،‬ﻭﻛﻤﻨﻌﻪ )‪ (8‬ﺃﻥ ﻳﺒﻴﻊ ﻋﻠﻰ‬
‫ﺑﻴﻌﻪ ﺃﻭ ﳜﻄﺐ ﻋﻠﻰ ﺧﻄﺒﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻋﻨﺪ ﺃﲪﺪ ﳐﺼﻮﺹ ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﻭﰲ ﺍﻟﺒﻴﻊ ﻭﺍﳋﻄﺒﺔ‬
‫ﺧﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬

‫)‪ (1‬ﺃﻧﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﻣﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﰲ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (4‬ﻋﻠﻴﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻏﲑ( ﺑﺪﻝ )ﻋﻦ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺍﻷﺻﻞ ‪.‬‬
‫)‪ (7‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪) :‬ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻟﻠﻤﺴﻠﻢ( ﺳﻘﻂ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻛﻔﻪ ‪.‬‬

‫‪٥٠٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﺳﺘﺌﺠﺎﺭ ﺍﻷﺭﺽ ﺍﳌﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺷﺮﺍﺀ ﻣﺎ ﻳﺒﺎﻉ ﻟﻠﻜﻨﻴﺴﺔ‬

‫)‪(1‬‬
‫ﻟﻠﻜﻨﻴﺴﺔ‪ :‬ﻓﻘﺪ‬ ‫ﻭﺃﻣﺎ ﺍﺳﺘﺌﺠﺎﺭﻩ ﺍﻷﺭﺽ ﺍﳌﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﺷﺮﺍﺅﻩ ﻣﺎ ﻳﺒﺎﻉ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺃﲪﺪ ﺍﳌﻨﻊ ﺃﻧﻪ ﻻ ﻳﺴﺘﺄﺟﺮﻫﺎ‪ ،‬ﻻ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻃﻠﻘﻪ‬ ‫ﺃﻃﻠﻖ‬
‫ﺍﻵﻣﺪﻱ ﻭﻏﲑﻩ‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺎ ﻟﻮ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺎﻝ ﺍﳌﻮﻗﻮﻑ ﻟﻠﻜﻨﻴﺴﺔ ﺃﻭ ﺍﳌﻮﺻﻰ )‪ (4‬ﳍﺎ ﺑﻪ‪ ،‬ﺃﻭ ﺑﺎﻉ ﺁﻻﺕ‬
‫ﻳﺒﻨﻮﻥ ‪‬ﺎ ﻛﻨﻴﺴﺔ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﺍﳌﻨﻊ ﻫﻨﺎ ﺃﺷﺪ؛ ﻷﻥ ﻧﻔﺲ ﻫﺬﺍ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﺒﺬﻟﻪ ﻳﺼﺮﻑ ﰲ‬
‫ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻓﻬﻮ ﻛﺒﻴﻊ ﺍﻟﻌﺼﲑ ﳌﻦ ﻳﺘﺨﺬﻩ ﲬﺮﺍ ﲞﻼﻑ ﻧﻔﺲ ﺍﻟﺴﻜﲎ‪ ،‬ﻓﺈ‪‬ﺎ ﻟﻴﺴﺖ ﳏﺮﻣﺔ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﻳﻌﺼﻮﻥ ﰲ ﺍﳌﱰﻝ‪ ،‬ﻓﻘﺪ ﻳﺸﺒﻪ ﻣﺎ ﻟﻮ ﻗﺪ ﺑﺎﻋﻬﻢ ﺍﳋﺒﺰ ﻭﺍﻟﻠﺤﻢ ﻭﺍﻟﺜﻴﺎﺏ‪ ،‬ﻓﺈ‪‬ﻢ ﻗﺪ‬
‫ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﺳﻜﺎﻥ ﻓﻮﻕ ﻫﺬﺍ؛ ﻷﻥ ﻧﻔﺲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻟﻴﺲ‬
‫ﲟﺤﺮﻡ‪ ،‬ﻭﻧﻔﺲ ﺍﳌﻨﻔﻌﺔ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ﰲ ﺍﻹﺟﺎﺭﺓ ‪-‬ﻭﻫﻮ ﺍﻟﻠﺒﺚ‪ -‬ﻗﺪ ﻳﻜﻮﻥ ﳏﺮﻣﺎ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ‬
‫ﺍﻟﺮﺟﻞ ﻻ ﻳﻨﻬﻰ ﺃﻥ )‪ (5‬ﻳﺘﺼﺪﻕ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻔﺴﺎﻕ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻳﻨﻬﻰ ﺃﻥ ﻳﻘﻌﺪ ﰲ ﻣﱰﻟﻪ‬
‫ﻣﻦ ﻳﻜﻔﺮ ﺃﻭ ﻳﻔﺴﻖ؟‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﺗﺼﺮﻳﺢ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺮﺍﺀ ﻻ ﳛﻞ‪ ،‬ﻭﺃﻃﻠﻖ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﻨﻊ ﻣﻦ‬
‫ﻣﻌﺎﻭﻧﺘﻬﻢ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﳉﺰﻳﺔ ﻣﻦ ﺍﻷﻡ )‪ " (6‬ﻭﻟﻮ ﺃﻭﺻﻰ‬
‫‪-‬ﻳﻌﲏ ﺍﻟﺬﻣﻲ‪ -‬ﺑﺜﻠﺚ ﻣﺎﻟﻪ ﺃﻭ ﺷﻲﺀ ﻣﻨﻪ ﻳﺒﲏ ﺑﻪ ﻛﻨﻴﺴﺔ ﻟﺼﻠﻮﺍﺕ )‪ (7‬ﺍﻟﻨﺼﺎﺭﻯ )‪ (8‬ﺃﻭ ﻳﺴﺘﺄﺟﺮ‬
‫)‪(9‬‬
‫ﺑﻪ ﺧﺪﻣﺎ ﻟﻠﻜﻨﻴﺴﺔ‪ ،‬ﺃﻭ ﺗﻌﻤﺮ ﺑﻪ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺃﻭ ﻳﺴﺘﺼﺒﺢ ﺑﻪ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻳﺸﺘﺮﻱ ﺑﻪ ﺃﺭﺿﺎ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ( ‪ :‬ﺍﻃﻠﻊ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﻁ( ‪ :‬ﺃﻃﻠﻖ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻠﻜﻨﻴﺴﺔ ﺍﳌﻮﺻﻰ ﳍﺎ ﺑﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﺩ( ‪ :‬ﺃﻻ ﺗﺮﻯ ﺍﻟﺮﺟﻞ ﻻ ﻳﻨﻬﻰ ﻋﻦ ﺃﻥ ﻳﺘﺼﺪﻕ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (6‬ﺍﻷﻡ ﻫﻮ ‪ :‬ﺃﺣﺪ ﻛﺘﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻟﻔﻘﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻟﺼﻼﺓ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﻷﻡ ‪ :‬ﻟﺼﻼﺓ ﺍﻟﻨﺼﺮﺍﱐ ‪.‬‬
‫)‪ (9‬ﺃﺭﺿ‪‬ﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬

‫‪٥٠٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻓﺘﻜﻮﻥ ﺻﺪﻗﺔ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺃﻭ ﺗﻌﻤﺮ ﺑﻪ )‪ (1‬ﺃﻭ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ؛ ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻃﻠﺔ‬
‫ﻭﻟﻮ ﺃﻭﺻﻰ ﺃﻥ ﻳﺒﲏ ﻛﻨﻴﺴﺔ )‪ (3‬ﻳﱰﳍﺎ ﻣﺎﺭ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺃﻭ ﻭﻗﻔﻬﺎ ﻋﻠﻰ ﻗﻮﻡ ﻳﺴﻜﻨﻮ‪‬ﺎ )‪ (4‬ﺟﺎﺯﺕ‬
‫ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺑﻨﻴﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻌﺼﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺘﺨﺬ ﳌﺼﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻱ ﺍﺟﺘﻤﺎﻋﻬﻢ‬
‫)‪(5‬‬
‫ﺫﻟﻚ ﰲ‬ ‫ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻙ"‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﻛﺮﻩ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻌﻤﻞ ﺑﻨﺎﺀ ﺃﻭ ﳒﺎﺭﺍ‪ ،‬ﺃﻭ ﻏﲑ‬
‫ﻛﻨﺎﺋﺴﻬﻢ ﺍﻟﱵ ﻟﺼﻼ‪‬ﻢ )‪. (6‬‬
‫ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺃﲪﺪ ﰲ ﺍﻹﺟﺎﺭﺓ ﻟﻌﻤﻞ ﻧﺎﻭﻭﺱ ﻭﳓﻮﻩ‪ ،‬ﻓﻘﺎﻝ ﺍﻵﻣﺪﻱ‪ :‬ﻻ ﳚﻮﺯ ﺭﻭﺍﻳﺔ‬
‫ﻭﺍﺣﺪﺓ؛ ﻷﻥ ﺍﳌﻨﻔﻌﺔ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻬﺎ ﳏﺮﻣﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻹﺟﺎﺭﺓ ﻟﺒﻨﺎﺀ ﻛﻨﻴﺴﺔ ﺃﻭ ﺑﻴﻌﺔ‪ ،‬ﺃﻭ ﺻﻮﻣﻌﺔ‪،‬‬
‫ﻛﺎﻹﺟﺎﺭﺓ ﻟﻜﺘﺒﻬﻢ )‪ (7‬ﺍﶈﺮﻓﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺴﺄﻟﺔ ﲪﻞ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺘﺔ ﻭﺍﳋﱰﻳﺮ ﻟﻠﻨﺼﺮﺍﱐ ﺃﻭ ﻟﻠﻤﺴﻠﻢ ﻓﻘﺪ ﺗﻘﺪﻡ ﻟﻔﻆ ﺃﲪﺪ ﺃﻧﻪ‬
‫ﻗﺎﻝ ﻓﻴﻤﻦ ﲪﻞ )‪ (8‬ﲬﺮﺍ ﺃﻭ ﺧﱰﻳﺮﺍ ﺃﻭ ﻣﻴﺘﺔ ﻟﻨﺼﺮﺍﱐ‪ :‬ﻓﻬﻮ ﻳﻜﺮﻩ ﺃﻛﻞ ﻛﺮﺍﺋﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﻀﻲ‬
‫ﻟﻠﺤﻤﺎﻝ ﺑﺎﻟﻜﺮﺍﺀ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﺴﻠﻢ ﻓﻬﻮ ﺃﺷﺪ‪ .‬ﺯﺍﺩ ﺑﻌﻀﻬﻢ ﻓﻴﻬﺎ‪ :‬ﻭﻳﻜﺮﻩ ﺃﻥ ﳛﻤﻞ ﺍﳌﻴﺘﺔ‬
‫ﺑﻜﺮﺍﺀ‪ ،‬ﺃﻭ ﳜﺮﺝ ﺩﺍﺑﺔ ﻣﻴﺘﺔ‪ ،‬ﻭﳓﻮ ﻫﺬﺍ‪.‬‬
‫ﰒ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﰲ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺛﻼﺙ ﻃﺮﻕ‪:‬‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﺇﺟﺮﺍﺅﻩ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﺄﻟﺔ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‪ :‬ﻭﻛﺮﻩ ﺃﲪﺪ‬
‫ﺃﻥ ﻳﺆﺟﺮ ﺍﳌﺴﻠﻢ ﻧﻔﺴﻪ ﳊﻤﻞ ﻣﻴﺘﺔ ﺃﻭ ﺧﱰﻳﺮ ﻟﻨﺼﺮﺍﱐ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﻓﻌﻞ ﻗﻀﻲ ﻟﻪ ﺑﺎﻟﻜﺮﺍﺀ‪ ،‬ﻭﺇﻥ‬
‫ﺁﺟﺮ )‪ (9‬ﻧﻔﺴﻪ ﳊﻤﻞ ﳏﺮﻡ ﳌﺴﻠﻢ )‪ (1‬ﻛﺎﻧﺖ ﺍﻟﻜﺮﺍﻫﺔ ﺃﺷﺪ‪ ،‬ﻭﻳﺄﺧﺬ ﺍﻟﻜﺮﺍﺀ‪ .‬ﻭﻫﻞ ﻳﻄﻴﺐ ﻟﻪ ﺃﻡ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﺗﻌﻤﺮ ﻣﻦ ﻏﻠﺘﻬﺎ ‪ .‬ﻭﰲ ﺍﻷﻡ ‪ :‬ﺃﻭ ﺗﻌﻤﺮ ‪‬ﺎ ‪.‬‬
‫)‪ (2‬ﻫﻨﺎ ﲡﺪ ﰲ ﺍﻷﻡ ﻛﻼﻣ‪‬ﺎ ﺯﺍﺋﺪ‪‬ﺍ ﻋﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ‪ ،‬ﻟﻌﻠﻪ ﺗﺮﻛﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﺼﺎﺭ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺍﻷﻡ )‪. (٢١٣ / ٤‬‬
‫)‪ (3‬ﻛﻨﻴﺴﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﻫﻨﺎ ﺃﻳﻀ‪‬ﺎ ﺗﺮﻙ ﺍﳌﺆﻟﻒ ﻛﻼﻣ‪‬ﺎ ﺫﻛﺮﻩ ﰲ ﺍﻷﻡ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻡ )‪. (٢١٣ / ٤‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺃﻭ ﻏﲑﻩ ‪.‬‬
‫)‪ (6‬ﺭﺍﺟﻊ ‪ :‬ﻛﺘﺎﺏ )ﺍﻷﻡ( ﻟﻠﺸﺎﻓﻌﻲ )‪. (٢١٣ / ٣‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻜﺘﺐ ﻛﺘﺒﻬﻢ ‪.‬‬
‫)‪ (8‬ﲪﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﺃﺟﺮ ‪.‬‬

‫‪٥٠٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺑﻪ‪ .‬ﻭﻫﻜﺬﺍ ﺫﻛﺮ ﺃﺑﻮ‬ ‫ﻋﻠﻰ ﻭﺟﻬﲔ‪ ،‬ﺃﻭﺟﻬﻬﻤﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻄﻴﺐ ﻟﻪ‪ ،‬ﻭﻟﻴﺘﺼﺪﻕ‬ ‫ﺃﻡ ﻻ‬
‫ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺇﺫﺍ ﺁﺟﺮ )‪ (4‬ﻧﻔﺴﻪ ﻣﻦ ﺭﺟﻞ ﰲ ﲪﻞ ﲬﺮ ﺃﻭ ﺧﱰﻳﺮ ﺃﻭ ﻣﻴﺘﺔ؛ ﻛﺮﻩ‪.‬‬
‫ﻧﺺ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﻩ ﻛﺮﺍﻫﺔ ﲢﺮﱘ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﻟﻌﻦ ﺣﺎﻣﻠﻬﺎ‪.‬‬
‫)‪(5‬‬
‫ﻟﻪ ﺑﺎﻟﻜﺮﺍﺀ‪ ،‬ﻭﻏﲑ ﳑﺘﻨﻊ ﺃﻥ ﻳﻘﻀﻰ ﺑﺎﻟﻜﺮﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﳏﺮﻣﺎ‪،‬‬ ‫ﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻓﻴﻘﻀﻰ‬
‫ﻛﺈﺟﺎﺭﺓ ﺍﳊﺠﺎﻡ‪ ،‬ﻓﻘﺪ ﺻﺮﺡ ﻫﺆﻻﺀ ﺑﺄﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻷﺟﺮﺓ ﻣﻊ ﻛﻮ‪‬ﺎ ﳏﺮﻣﺔ ﻋﻠﻴﻪ ﻋﻠﻰ‬
‫ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﺄﻭﻳﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﲟﺎ ﳜﺎﻟﻒ ﻇﺎﻫﺮﻫﺎ‪ ،‬ﻭﺟﻌﻞ ﺍﳌﺴﺄﻟﺔ ﺭﻭﺍﻳﺔ ﻭﺍﺣﺪﺓ‪ :‬ﺃﻥ‬
‫)‪(6‬‬
‫ﻭﻫﻲ ﻃﺮﻳﻘﺔ ﺿﻌﻴﻔﺔ‪ ،‬ﺭﺟﻊ ﻋﻨﻬﺎ‬ ‫ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﻻ ﺗﺼﺢ‪ ،‬ﻭﻫﻲ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍ‪‬ﺮﺩ‬
‫ﺍﻟﻘﺎﺿﻲ ﰲ ﻛﺘﺒﻪ ﺍﳌﺘﺄﺧﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﺻﻨﻒ ﺍ‪‬ﺮﺩ ﻗﺪﳝﺎ‪.‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﲣﺮﺝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ‪ :‬ﺇﺣﺪﺍﳘﺎ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﺻﺤﻴﺤﺔ‬
‫ﻳﺴﺘﺤﻖ ‪‬ﺎ ﺍﻷﺟﺮﺓ ﻣﻊ ﺍﻟﻜﺮﺍﻫﺔ ﻟﻠﻔﻌﻞ ﻭﻟﻸﺟﺮﺓ‪.‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻋﻠﻰ ﻗﻴﺎﺱ‬ ‫ﻻ ﺗﺼﺢ ﺍﻹﺟﺎﺭﺓ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﻖ ‪‬ﺎ ﺃﺟﺮﺓ‪ ،‬ﻭﺇﻥ ﲪﻞ‪ .‬ﻭﺫﻟﻚ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻗﻮﻟﻪ ﰲ ﺃﻥ ﺍﳋﻤﺮ )‪ (9‬ﻻ ﳚﻮﺯ ﺇﻣﺴﺎﻛﻬﺎ‪ ،‬ﻭﲡﺐ ﺇﺭﺍﻗﺘﻬﺎ‪.‬‬
‫)‪(10‬‬
‫ﺇﺫﺍ ﺃﺳﻠﻢ‪ ،‬ﻭﻟﻪ ﲬﺮ ﺃﻭ ﺧﻨﺎﺯﻳﺮ‪ ،‬ﺗﺼﺐ ﺍﳋﻤﺮ ﻭﺗﺴﺮﺡ‬ ‫ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﻃﺎﻟﺐ‬

‫)‪ (1‬ﳌﺴﻠﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﺃﻡ ﻻ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻳﺘﺼﺪﻕ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺃﺟﺮ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻟﻜﻦ ﻳﻘﻀﻰ ﻟﻪ ‪.‬‬
‫)‪ (6‬ﺍ‪‬ﺮﺩ ‪ :‬ﻛﺘﺎﺏ ﻣﻦ ﻛﺘﺐ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﻳﻌﻠﻰ ﰲ ﻓﻘﻪ ﺍﳌﺬﻫﺐ ﺍﳊﻨﺒﻠﻲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. (٢٠٥ / ٢‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻓﻴﻪ ﻻ ﺗﺼﺢ ‪.‬‬
‫)‪ (8‬ﺫﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﻮﻟﻪ ﰲ ﺍﳋﻤﺮ ‪ :‬ﻻ ﲡﻮﺯ ﺇﻣﺴﺎﻛﻬﺎ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﲪﻴﺪ ‪ ،‬ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﳌﺸﻜﺎﱐ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ ،‬ﺭﻭﻯ ﻋﻨﻪ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ‬
‫‪ ،‬ﻭﻛﺎﻥ ﺻﺤﺒﻪ ﻗﺪﳝ‪‬ﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ .‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻃﺎﻟﺐ ﺭﺟﻼ ﺻﺎﳊﹰﺎ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٤٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ﻻﺑﻦ ﺃﰊ ﻳﻌﻠﻰ )‪ ٣٩ / ١‬ـ ‪) ، (٤٠‬ﺕ‪. (١٣‬‬

‫‪٥٠٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻓﻼ ﺑﺄﺱ‪ ،‬ﻓﻘﺪ ﻧﺺ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺇﻣﺴﺎﻛﻬﺎ‪،‬‬ ‫ﺍﳋﻨﺎﺯﻳﺮ‪ ،‬ﻭﻗﺪ ﺣﺮﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻗﺘﻠﻬﺎ‬
‫ﻭﻷﻧﻪ ﻗﺪ ﻧﺺ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﻨﺼﻮﺭ‪ :‬ﺃﻧﻪ ﻳﻜﺮﻩ ﺃﻥ ﻳﺆﺍﺟﺮ ﻧﻔﺴﻪ ﻟﻨﻈﺎﺭﺓ ﻛﺮﻡ ﺍﻟﻨﺼﺮﺍﱐ؛ ﻷﻥ‬
‫ﺃﺻﻞ ﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺍﳋﻤﺮ ﺇﻻ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺒﺎﻉ ﻟﻐﲑ ﺍﳋﻤﺮ‪.‬‬
‫ﻓﻘﺪ ﻣﻨﻊ ﻣﻦ ﺇﺟﺎﺭﺓ ﻧﻔﺴﻪ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻜﺮﻡ ﺍﻟﺬﻱ ﻳﺘﺨﺬ ﻟﻠﺨﻤﺮ‪ ،‬ﻓﺄﻭﱃ ﺃﻥ ﳝﻨﻊ ﻣﻦ‬
‫ﺇﺟﺎﺭﺓ ﻧﻔﺴﻪ ﻋﻠﻰ ﲪﻞ ﺍﳋﻤﺮ‪ .‬ﻓﻬﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺎﺿﻲ ﰲ ﺍﻟﺘﻌﻠﻴﻖ ﻭﺗﺼﺮﻓﻪ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﺃﻛﺜﺮ‬
‫ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻣﺜﻞ ﺃﰊ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻫﻲ ﻃﺮﻳﻘﺔ ﻣﻦ ﺍﺣﺘﺬﻯ ﺣﺬﻭﻩ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ‪.‬‬
‫ﻭﺍﳌﻨﺼﻮﺭ ﻋﻨﺪﻫﻢ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺨﺮﺟﺔ‪ ،‬ﻭﻫﻲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﰊ ﻳﻮﺳﻒ ﻭﳏﻤﺪ‪،‬‬
‫ﻭﻫﺬﺍ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺳﺘﺄﺟﺮ ﻋﻠﻰ ﲪﻞ ﺍﳋﻤﺮ ﺇﱃ ﺑﻴﺘﻪ‪ ،‬ﺃﻭ ﺣﺎﻧﻮﺗﻪ‪ ،‬ﺃﻭ ﺣﻴﺚ ﻻ ﳚﻮﺯ‬
‫)‪(2‬‬
‫ﳛﻤﻠﻬﺎ ﻟﲑﻳﻘﻬﺎ‪ ،‬ﺃﻭ ﳛﻤﻞ‬ ‫ﺇﻗﺮﺍﺭﻫﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﲪﻠﻬﺎ ﻟﻠﺸﺮﺏ ﺃﻭ ﻣﻄﻠﻘﺎ‪ :‬ﻓﺄﻣﺎ ﺇﻥ ﻛﺎﻥ‬
‫)‪(3‬‬
‫ﻟﻴﻨﻘﻠﻬﺎ ﺇﱃ ﺍﻟﺼﺤﺮﺍﺀ؛ ﻟﺌﻼ ﻳﺘﺄﺫﻯ ﺑﻨﱳ ﺭﳛﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﳚﻮﺯ ﺍﻹﺟﺎﺭﺓ ﻋﻠﻰ ﺫﻟﻚ؛ ﻷﻧﻪ‬ ‫ﺍﳌﻴﺘﺔ‬
‫ﻋﻤﻞ ﻣﺒﺎﺡ‪ ،‬ﻟﻜﻦ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺟﺮﺓ ﺟﻠﺪ ﺍﳌﻴﺘﺔ ﱂ ﺗﺼﺢ‪ ،‬ﻭﺍﺳﺘﺤﻖ ﺃﺟﺮﺓ ﺍﳌﺜﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﺳﻠﺦ ﺍﳉﻠﺪ ﻭﺃﺧﺬﻩ ﺭﺩﻩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﻇﻨﻪ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻛﺎﻟﺮﻭﺍﻳﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻣﺄﺧﺬﻩ ﰲ ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﳊﻤﻞ ﺇﺫﺍ ﻛﺎﻥ ﻣﻄﻠﻘﺎ ﱂ ﻳﻜﻦ‬
‫ﺍﳌﺴﺘﺤﻖ ﻋﲔ )‪ (4‬ﲪﻞ ﺍﳋﻤﺮ‪ ،‬ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﳎﺮﺩ ﲪﻠﻬﺎ ﻟﻴﺲ ﻣﻌﺼﻴﺔ؛ ﳉﻮﺍﺯ ﺃﻥ ﲢﻤﻞ ﻟﺘﺮﺍﻕ‪،‬‬
‫ﺃﻭ ﲣﻠﻞ ﻋﻨﺪﻩ‪ ،‬ﻭﳍﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﻤﻞ ﻟﻠﺸﺮﺏ ﱂ ﻳﺼﺢ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﻧﻪ ﻳﻜﺮﻩ ﺍﳊﻤﻞ‪.‬‬
‫ﻭﺍﻷﺷﺒﻪ ‪-‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﻃﺮﻳﻘﺔ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‪ ،‬ﻓﺈ‪‬ﺎ ﺃﻗﺮﺏ ﺇﱃ ﻣﻘﺼﻮﺩ ﺃﲪﺪ‪ ،‬ﻭﺃﻗﺮﺏ ﺇﱃ‬
‫ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﻟﻌﻦ ﻋﺎﺻﺮ ﺍﳋﻤﺮ ﻭﻣﻌﺘﺼﺮﻫﺎ ﻭﺣﺎﻣﻠﻬﺎ ﻭﺍﶈﻤﻮﻟﺔ ﺇﻟﻴﻪ‪ ،‬ﻓﺎﻟﻌﺎﺻﺮ‬
‫ﻭﺍﳊﺎﻣﻞ ﻗﺪ ﻋﺎﻭﺿﺎ ﻋﻠﻰ ﻣﻨﻔﻌﺔ ﺗﺴﺘﺤﻖ ﻋﻮﺿﺎ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﳏﺮﻣﺔ ﰲ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺣﺮﻣﺖ‬
‫ﻟﻘﺼﺪ ﺍﳌﻌﺘﺼﺮ‪ ،‬ﻭﺍﳌﺴﺘﺤﻤﻞ ﻓﻬﻮ ﻛﻤﺎ ﻟﻮ ﺑﺎﻉ ﻋﻨﺒﺎ ﺃﻭ ﻋﺼﲑﺍ ﳌﻦ ﻳﺘﺨﺬﻩ ﲬﺮﺍ‪ ،‬ﻭﻓﺎﺕ ﺍﻟﻌﺼﲑ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻗﺘﻞ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻴﺪﻓﻨﻬﺎ ﺃﻭ ﻟﻴﻨﻘﻠﻬﺎ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻏﲑ ‪.‬‬

‫‪٥٠٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﳋﻤﺮ ﰲ ﻳﺪ ﺍﳌﺸﺘﺮﻱ‪ ،‬ﻓﺈﻥ ﻣﺎﻝ ﺍﻟﺒﺎﺋﻊ ﻻ ﻳﺬﻫﺐ ﳎﺎﻧﺎ‪ ،‬ﺑﻞ ﻳﻘﻀﻲ ﻟﻪ ﺑﻌﻮﺿﻪ‪ ،‬ﻛﺬﻟﻚ ﻫﺎﻫﻨﺎ‬
‫ﺍﳌﻨﻔﻌﺔ ﺍﻟﱵ ﻭﻓﺎﻫﺎ ﺍﳌﺆﺟﺮ ﻻ ﺗﺬﻫﺐ ﳎﺎﻧﺎ‪ ،‬ﺑﻞ ﻳﻌﻄﻰ ﺑﺪﳍﺎ‪ ،‬ﻓﺈﻥ ﲢﺮﱘ ﺍﻻﻧﺘﻔﺎﻉ ‪‬ﺎ ﺇﳕﺎ ﻛﺎﻥ‬
‫ﻣﻦ ﺟﻬﺔ ﺍﳌﺴﺘﺄﺟﺮ ﻻ ﻣﻦ ﺟﻬﺘﻪ‪.‬‬
‫ﰒ ﳓﻦ ﳓﺮﻡ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻪ‪ ،‬ﳊﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﳊﻖ ﺍﳌﺴﺘﺄﺟﺮ‪ ،‬ﻭﺍﳌﺸﺘﺮﻱ ﲞﻼﻑ ﻣﻦ‬
‫)‪(1‬‬
‫ﺍﺳﺘﺄﺟﺮ ﻟﻠﺰﻧﺎ ﺃﻭ ﺍﻟﺘﻠﻮﻁ ﺃﻭ ﺍﻟﻘﺘﻞ ﺃﻭ ﺍﻟﻐﺼﺐ ﺃﻭ ﺍﻟﺴﺮﻗﺔ‪ ،‬ﻓﺈﻥ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﳏﺮﻡ ﻻ‬
‫)‪(2‬‬
‫ﺑﺜﻤﻨﻬﺎ؛ ﻷﻥ‬ ‫ﻷﺟﻞ ﻗﺼﺪ ﺍﳌﺸﺘﺮﻱ‪ ،‬ﻓﻬﻮ ﻛﻤﺎ ﻟﻮ ﺑﺎﻋﻪ ﻣﻴﺘﺔ ﺃﻭ ﲬﺮﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﻀﻲ ﻟﻪ‬
‫ﻧﻔﺲ ﻫﺬﻩ ﺍﻟﻌﲔ ﳏﺮﻣﺔ‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﻹﺟﺎﺭﺓ ﻭﺍﳉﻌﺎﻟﺔ ﻻ ﺗﻮﺻﻒ ﺑﺎﻟﺼﺤﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻻ ﺑﺎﻟﻔﺴﺎﺩ ﻣﻄﻠﻘﺎ‪ ،‬ﺑﻞ ﻫﻲ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻭﻫﻲ‬ ‫ﺍﳉﻌﻞ ﻭﺍﻷﺟﺮﺓ‬ ‫ﺻﺤﻴﺤﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﺴﺘﺄﺟﺮ‪ ،‬ﲟﻌﲎ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﻣﺎﻝ‬
‫)‪(5‬‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﺟﲑ‪ ،‬ﲟﻌﲎ ﺃﻧﻪ ﳛﺮﻡ ﻋﻠﻴﻪ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻷﺟﺮﺓ ﻭﺍﳉﻌﻞ‪ ،‬ﻭﳍﺬﺍ ﰲ‬ ‫ﻓﺎﺳﺪﺓ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻧﻈﺎﺋﺮ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻨﺺ ﺃﲪﺪ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﻧﻈﺎﺭﺓ ﻛﺮﻡ ﺍﻟﻨﺼﺮﺍﱐ ﻻ ﻳﻨﺎﰲ ﻫﺬﺍ‪ ،‬ﻓﺈﻧﺎ ﻧﻨﻬﺎﻩ ﻋﻦ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﰲ ﻫﺬﺍ ﻣﻨﻔﻌﺔ‬ ‫ﺑﻜﺮﺍﺋﻪ‪ ،‬ﻭﻟﻮ ﱂ ﻧﻔﻌﻞ ﻫﺬﺍ ﻟﻜﺎﻥ‬ ‫ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻭﻋﻦ ﲦﻨﻪ‪ ،‬ﰒ ﻧﻘﻀﻲ ﻟﻪ‬
‫ﻋﻈﻴﻤﺔ ﻟﻠﻌﺼﺎﺓ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻣﻦ ﺍﺳﺘﺄﺟﺮﻭﻩ ﻋﻠﻰ ﻋﻤﻞ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻗﺪ ﺣﺼﻠﻮﺍ‬
‫ﻏﺮﺿﻬﻢ ﻣﻨﻪ‪ ،‬ﰒ ﻻ ﻳﻌﻄﻮﻧﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﻣﺎ ﻫﻢ ﺑﺄﻫﻞ ﺃﻥ ﻳﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﲞﻼﻑ ﻣﻦ ﺳﻠﻢ ﺇﻟﻴﻬﻢ ﻋﻤﻼ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﲝﺎﻝ‪ .‬ﻧﻌﻢ‪ :‬ﺍﻟﺒﻐﻲ ﻭﺍﳌﻐﲏ ﻭﺍﻟﻨﺎﺋﺤﺔ‪ ،‬ﻭﳓﻮﻫﻢ؛‬
‫ﺇﺫﺍ ﺃﻋﻄﻮﺍ ﺃﺟﻮﺭﻫﻢ ﰒ ﺗﺎﺑﻮﺍ‪ :‬ﻫﻞ ﻳﺘﺼﺪﻗﻮﻥ ‪‬ﺎ‪ ،‬ﺃﻭ ﳚﺐ ﺃﻥ ﻳﺮﺩﻭﻫﺎ ﻋﻠﻰ ﻣﻦ ﺃﻋﻄﺎﳘﻮﻫﺎ؟‬

‫)‪ (1‬ﻻ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻣﺎﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (4‬ﺍﻷﺟﺮﺓ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪ ،‬ﻭﰲ )ﺃ( ‪ :‬ﺷﻄﺐ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻭﻓﺎﺳﺪﺓ ‪.‬‬
‫)‪ (6‬ﻟﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﳌﺎ ﻛﺎﻥ ‪.‬‬

‫‪٥٠٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻴﻬﺎ )‪ (1‬ﻗﻮﻻﻥ ﺃﺻﺤﻬﻤﺎ‪ :‬ﺃﻧﺎ ﻻ ﻧﺮﺩﻫﺎ ﻋﻠﻰ ﺍﻟﻔﺴﺎﻕ ﺍﻟﺬﻳﻦ ﺑﺬﻟﻮﻫﺎ ﰲ ﺍﳌﻨﻔﻌﺔ ﺍﶈﺮﻣﺔ )‪ (2‬ﻭﻻ‬
‫ﻳﺒﺎﺡ ﺍﻷﺧﺬ )‪ (3‬ﺑﻞ ﻳﺘﺼﺪﻕ ‪‬ﺎ‪ ،‬ﻭﺗﺼﺮﻑ ﰲ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺃﲪﺪ ﰲ ﺃﺟﺮﺓ‬
‫ﲪﺎﻝ ﺍﳋﻤﺮ‪.‬‬
‫ﻭﻣﻦ ﻇﻦ )‪ (4‬ﺃ‪‬ﺎ ﺗﺮﺩ ﻋﻠﻰ ﺍﻟﺒﺎﺫﻝ ﺍﳌﺴﺘﺄﺟﺮ؛ ﻷ‪‬ﺎ ﻣﻘﺒﻮﺿﺔ ﺑﻌﻘﺪ ﻓﺎﺳﺪ‪ ،‬ﻓﻴﺠﺐ )‪ (5‬ﺭﺩﻫﺎ‬
‫ﻋﻠﻴﻪ ﻛﺎﳌﻘﺒﻮﺽ ﺑﺎﻟﺮﺑﺎ‪ ،‬ﺃﻭ ﳓﻮﻩ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﺍﻟﻔﺎﺳﺪﺓ‪.‬‬
‫ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﺍﳌﻘﺒﻮﺽ ﺑﺎﻟﻌﻘﺪ ﺍﻟﻔﺎﺳﺪ ﳚﺐ ﻓﻴﻪ ﺍﻟﺘﺮﺍﺩ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻓﲑﺩ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ‬
‫)‪(6‬‬
‫ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺍﳌﻘﺒﻮﺽ ﺑﺎﻟﻌﻘﺪ ﺍﻟﻔﺎﺳﺪ ﻻ‬ ‫ﺍﻵﺧﺮ ﻣﺎ ﻗﺒﻀﻪ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﰲ ﺗﻘﺎﺑﺾ ﺍﻟﺮﺑﺎ ﻋﻨﺪ‬
‫ﳝﻠﻚ )‪ (7‬ﻛﻤﺎ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ‪.‬‬
‫ﻓﺄﻣﺎ ﺇﺫﺍ ﺗﻠﻒ ﺍﳌﻘﺒﻮﺽ ﻋﻨﺪ ﺍﻟﻘﺎﺑﺾ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﺍﺳﺘﺮﺟﺎﻉ ﻋﻮﺿﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺣﻴﻨﺌﺬ‬
‫ﻓﻴﻘﺎﻝ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻫﺮ ﺍﻟﻘﻴﺎﺱ ﻳﻮﺟﺐ ﺭﺩﻫﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﻘﺒﻮﺿﺔ ﺑﻌﻘﺪ ﻓﺎﺳﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﺍﱐ‬
‫ﻭﻣﺴﺘﻤﻊ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻨﻮﺡ ﻗﺪ ﺑﺬﻟﻮﺍ ﻫﺬﺍ ﺍﳌﺎﻝ ﻋﻦ ﻃﻴﺐ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﺍﺳﺘﻮﻓﻮﺍ ﺍﻟﻌﻮﺽ )‪ (8‬ﺍﶈﺮﻡ‪،‬‬
‫)‪(9‬‬
‫ﻭﺍﻟﺘﺤﺮﱘ ﺍﻟﺬﻱ ﻓﻴﻪ ﻟﻴﺲ ﳊﻘﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﳊﻖ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺪ ﻓﺎﺗﺖ ﻫﺬﻩ ﺍﳌﻨﻔﻌﺔ‬
‫)‪(10‬‬
‫ﻋﻠﻰ‬ ‫ﺑﺎﻟﻘﺒﺾ‪ ،‬ﻭﺍﻷﺻﻮﻝ ﺗﻘﺘﻀﻲ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺭﺩ ﺃﺣﺪ ﺍﻟﻌﻮﺿﲔ ﻳﺮﺩ ﺍﻵﺧﺮ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﺬﺭ‬
‫ﺍﳌﺴﺘﺄﺟﺮ ﺭﺩ ﺍﳌﻨﻔﻌﺔ ﱂ ﻳﺮﺩ ﻋﻠﻴﻪ ﺍﳌﺎﻝ‪.‬‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﺈﻥ ﺍﻟﺰﺍﱐ ﻭﻣﺴﺘﻤﻊ ﺍﻟﻐﻨﺎﺀ ‪ . .‬ﺇﱁ ‪ ،‬ﺑﻌﺪ ﻧﺼﻒ ﺻﻔﺤﺔ ﺗﻘﺮﻳﺒ‪‬ﺎ ‪ :‬ﻛﻠﻪ ﺳﻘﻂ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺒﻴﻌﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺩ( ‪ :‬ﻟﻶﺧﺬ ‪ ،‬ﻭﻫﻮ ﻭﺟﻴﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻭﰲ ﻇﲏ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻳﺴﺘﺤﺐ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺑﺎﻟﻌﻘﺪ ﺍﻟﻔﺎﺳﺪ ﺗﻠﻚ ﻓﻴﻤﺎ ﻫﻮ ‪ . .‬ﺇﱁ ‪ ،‬ﻭﻟﻌﻠﻪ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﺍﻟﻐﺮﺽ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﺍﳌﻨﻔﻌﺔ ‪ :‬ﺳﺎﻗﻄﺔ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﻓﺈﺫﺍ ﺭﺩ ﻋﻠﻰ ﺍﳌﺴﺘﺄﺟﺮ ‪.‬‬

‫‪٥٠٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻭﻋﻮﺿﻬﺎ‬ ‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻓﻴﺖ ﻣﻨﻔﻌﺘﻪ ﻋﻠﻴﻪ ﺿﺮﺭ ﰲ ﺃﺧﺬ ﻣﻨﻔﻌﺘﻪ‬ ‫ﻭﺃﻳﻀﺎ‪،‬‬
‫ﲨﻴﻌﺎ ﻣﻨﻪ‪ ،‬ﲞﻼﻑ ﻣﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻮﺽ ﲬﺮﺍ ﺃﻭ ﻣﻴﺘﺔ‪ ،‬ﻓﺈﻥ ﺗﻠﻚ ﻻ ﺿﺮﺭ ﻋﻠﻴﻪ ﰲ ﻓﻮﺍ‪‬ﺎ‪ ،‬ﻓﺈ‪‬ﺎ‬
‫ﻟﻮ ﻛﺎﻧﺖ ﺑﺎﻗﻴﺔ ﺃﺗﻠﻔﻨﺎﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻨﻔﻌﺔ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻨﻮﺡ ﻟﻮ ﱂ ﺗﻔﺖ ﻟﺘﻮﻓﺮﺕ ﻋﻠﻴﻪ‪ ،‬ﲝﻴﺚ ﻛﺎﻥ‬
‫ﻳﺘﻤﻜﻦ ﻣﻦ ﺻﺮﻑ ﺗﻠﻚ ﺍﳌﻨﻔﻌﺔ ﰲ ﺃﻣﺮ ﺁﺧﺮ‪ ،‬ﺃﻋﲏ ﻣﻦ ﺻﺮﻑ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﻋﻤﻞ ‪‬ﺎ‪ .‬ﻓﻴﻘﺎﻝ ﻋﻠﻰ‬
‫ﻫﺬﺍ‪ :‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻀﻮﺍ ‪‬ﺎ ﺇﺫﺍ ﻃﺎﻟﺐ ﺑﻘﺒﻀﻬﺎ‪ .‬ﻗﻴﻞ‪ :‬ﳓﻦ ﻻ ﻧﺄﻣﺮ ﺑﺪﻓﻌﻬﺎ ﻭﻻ ﺑﺮﺩﻫﺎ ﻛﻌﻘﻮﺩ‬
‫ﺍﻟﻜﻔﺎﺭ ﺍﶈﺮﻣﺔ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﺫﺍ ﺃﺳﻠﻤﻮﺍ ﻗﺒﻞ )‪ (3‬ﺍﻟﻘﺒﺾ ﱂ ﳓﻜﻢ ﺑﺎﻟﻘﺒﺾ‪ ،‬ﻭﻟﻮ ﺃﺳﻠﻤﻮﺍ ﺑﻌﺪ ﺍﻟﻘﺒﺾ‬
‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻛﺎﻥ ﻣﻌﺘﻘﺪﺍ‬ ‫ﻫﺬﻩ ﺍﻷﺟﺮﺓ‬ ‫ﺍﳌﺴﻠﻢ ﲢﺮﻡ‬ ‫ﱂ ﳓﻜﻢ ﺑﺎﻟﺮﺩ‪ ،‬ﻭﻟﻜﻦ ﰲ ﺣﻖ‬
‫ﻟﺘﺤﺮﳝﻬﺎ ﲞﻼﻑ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﺇﺫﺍ ﻃﻠﺐ ﺍﻷﺟﺮﺓ ﻗﻠﻨﺎ ﻟﻪ‪ :‬ﺃﻧﺖ ﻓﺮﻃﺖ‪ ،‬ﺣﻴﺚ ﺻﺮﻓﺖ‬
‫ﻗﻮﺗﻚ ﰲ ﻋﻤﻞ ﳏﺮﻡ‪ ،‬ﻓﻼ ﻳﻘﻀﻰ ﻟﻚ ﺑﺄﺟﺮﺓ‪ .‬ﻓﺈﺫﺍ ﻗﺒﻀﻬﺎ ﰒ ﻗﺎﻝ ﺍﻟﺪﺍﻓﻊ‪ :‬ﻫﺬﺍ ﺍﳌﺎﻝ ﺍﻗﻀﻮﺍ ﱄ‬
‫ﺑﺮﺩﻩ‪ ،‬ﻓﺈﳕﺎ )‪ (7‬ﺃﻗﺒﻀﺘﻪ ﺇﻳﺎﻩ ﻋﻮﺿﺎ ﻋﻦ ﻣﻨﻔﻌﺔ ﳏﺮﻣﺔ‪ .‬ﻗﻠﻨﺎ ﻟﻪ‪ :‬ﺩﻓﻌﺘﻪ ﲟﻌﺎﻭﺿﺔ ﺭﺿﻴﺖ ‪‬ﺎ‪ ،‬ﻓﺈﺫﺍ‬
‫)‪(8‬‬
‫ﻓﺎﺭﺩﺩ ﺇﻟﻴﻪ ﻣﺎ ﺃﺧﺬﺕ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﰲ ﺑﻘﺎﺋﻪ ﻣﻌﻪ ﻣﻨﻔﻌﺔ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻃﻠﺒﺖ ﺍﺳﺘﺮﺟﺎﻉ ﻣﺎ ﺃﺧﺬ‬
‫)‪(9‬‬
‫ﻳﺘﻮﺟﻪ ﻓﻴﻤﺎ ﻳﻘﺒﺾ ﻣﻦ ﲦﻦ ﺍﳌﻴﺘﺔ ﻭﺍﳋﻤﺮ‪ ،‬ﻭﺃﻳﻀﺎ ﻓﻤﺸﺘﺮﻱ ﺍﳋﻤﺮ ﺇﺫﺍ‬ ‫ﻭﻣﺜﻞ ﻫﺬﺍ‬
‫)‪(10‬‬
‫ﲦﻨﻬﺎ ﻭﻗﺒﻀﻬﺎ ﻭﺷﺮﺍﻫﺎ‪ ،‬ﰒ ﻃﻠﺐ ﺃﻥ ﻳﻌﺎﺩ ﺇﻟﻴﻪ ﺍﻟﺜﻤﻦ ﻛﺎﻥ ﺍﻷﻭﺟﻪ ﺃﻥ ﻳﺮﺩ ﺇﻟﻴﻪ‬ ‫ﺃﻗﺒﺾ‬
‫ﺍﻟﺜﻤﻦ ﻭﻻ ﻳﺒﺎﺡ ﻟﻠﺒﺎﺋﻊ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻭﳓﻦ ﻧﻌﺎﻗﺐ ﺍﳋﻤﺎﺭ ‪-‬ﺑﻴﺎﻉ ﺍﳋﻤﺮ‪ -‬ﺑﺄﻥ ﳓﺮﻕ ﺍﳊﺎﻧﻮﺕ‬

‫)‪ (1‬ﻭﺃﻳﻀﺎ ﻓﺈﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺃﺣﺪ ﻣﻨﻔﻌﺘﻴﻪ ﻭﻋﻮﺿﻬﻤﺎ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺍﻟﻘﺒﺾ ‪.‬‬
‫)‪ (4‬ﺣﻖ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﲢﺮﻡ ﻋﻠﻴﻪ ﻫﺬﻩ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺍﻹﺟﺎﺭﺓ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻓﺈﱐ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ ﺩ( ‪ :‬ﻣﺎ ﺃﺧﺬﻩ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻬﺬﺍ ﻭﻣﺜﻠﻪ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ ﺩ( ‪ :‬ﺇﺫﺍ ﻗﺒﺾ ‪.‬‬

‫‪٥١٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻓﺈﻥ ﻋﻤﺮ ﺑﻦ‬ ‫ﺍﻟﱵ ﺗﺒﺎﻉ ﻓﻴﻬﺎ ﺍﳋﻤﺮ‪ ،‬ﻧﺺ ﻋﻠﻰ ﺫﻟﻚ ﺃﲪﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ؛‬
‫)‪(2‬‬
‫ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ t‬ﺣﺮﻕ ﻗﺮﻳﺔ ﻳﺒﺎﻉ‬ ‫ﺍﳋﻄﺎﺏ ‪ t‬ﺣﺮﻕ ﺣﺎﻧﻮﺗﺎ ﻳﺒﺎﻉ ﻓﻴﻬﺎ ﺍﳋﻤﺮ‬
‫ﻭﻫﻲ ﺁﺛﺎﺭ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺒﺴﻮﻃﺔ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪ (4‬؛ ﻭﺫﻟﻚ‬ ‫)‪(3‬‬
‫ﻓﻴﻬﺎ ﺍﳋﻤﺮ‬
‫ﻷﻥ )‪ (5‬ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳌﺎﻟﻴﺔ )‪ (6‬ﻋﻨﺪﻧﺎ ﺑﺎﻗﻴﺔ ﻏﲑ ﻣﻨﺴﻮﺧﺔ )‪. (7‬‬
‫ﻓﺈﺫﺍ ﻋﺮﻑ ﺃﺻﻞ ﺃﲪﺪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺑﻴﻌﻬﻢ ﻣﺎ ﻳﻘﻴﻤﻮﻥ ﺑﻪ ﺃﻋﻴﺎﺩﻫﻢ‬
‫ﺍﶈﺮﻣﺔ‪ ،‬ﻣﺜﻞ ﺑﻴﻌﻬﻢ ﺍﻟﻌﻘﺎﺭ ﻟﻠﺴﻜﲎ ﻭﺃﺷﺪ‪ ،‬ﺑﻞ ﻫﻮ ﺇﱃ ﺑﻴﻌﻬﻢ ﺍﻟﻌﺼﲑ ﺃﻗﺮﺏ ﻣﻨﻪ ﺇﱃ ﺑﻴﻌﻬﻢ‬
‫ﺍﻟﻌﻘﺎﺭ؛ ﻷﻥ ﻣﺎ ﻳﺒﺘﺎﻋﻮﻧﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻠﺒﺎﺱ ﻭﳓﻮ ﺫﻟﻚ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﻴﺪ‪ ،‬ﺇﺫ ﺍﻟﻌﻴﺪ‬
‫ﻛﻤﺎ ﻗﺪﻣﻨﺎ ﺍﺳﻢ ﳌﺎ ﻳﻔﻌﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﻫﺬﻩ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﻣﺎ ﻳﻘﺎﻡ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ‪،‬‬
‫ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺟﻨﺲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﻠﺒﺎﺱ ﻟﻴﺲ ﳏﺮﻣﺎ ﰲ ﻧﻔﺴﻪ‪ ،‬ﲞﻼﻑ ﺷﺮﺏ ﺍﳋﻤﺮ؛‬
‫ﻓﺈﻧﻪ ﳏﺮﻡ ﰲ ﻧﻔﺴﻪ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﻳﺒﺘﺎﻋﻮﻧﻪ ﻳﻔﻌﻠﻮﻥ ﺑﻪ ﻧﻔﺲ ﺍﶈﺮﻡ‪ :‬ﻣﺜﻞ ﺻﻠﻴﺐ‪ ،‬ﺃﻭ ﺷﻌﺎﻧﲔ‪ ،‬ﺃﻭ ﻣﻌﻤﻮﺩﻳﺔ‪ ،‬ﺃﻭ‬
‫ﺗﺒﺨﲑ‪ ،‬ﺃﻭ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﺃﻭ ﺻﻮﺭﺓ ﻭﳓﻮ ﺫﻟﻚ؛ ﻓﻬﺬﺍ ﻻ ﺭﻳﺐ ﰲ ﲢﺮﳝﻪ‪ ،‬ﻛﺒﻴﻌﻬﻢ ﺍﻟﻌﺼﲑ‬
‫)‪(8‬‬
‫ﻟﻸﻛﻞ ﻭﺍﻟﺸﺮﺏ‬ ‫ﻟﻴﺘﺨﺬﻭﻩ ﲬﺮﺍ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ﳍﻢ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻨﺘﻔﻌﻮﻥ ﺑﻪ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‬
‫ﻭﺍﻟﻠﺒﺎﺱ‪ ،‬ﻓﺄﺻﻮﻝ ﺃﲪﺪ ﻭﻏﲑﻩ ﺗﻘﺘﻀﻲ ﻛﺮﺍﻫﺘﻪ‪.‬‬
‫ﻟﻜﻦ‪ :‬ﻛﺮﺍﻫﺔ ﲢﺮﱘ ﻛﻤﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﺃﻭ ﻛﺮﺍﻫﺔ ﺗﱰﻳﻪ؟ ﻭﺍﻷﺷﺒﻪ‪ :‬ﺃﻧﻪ ﻛﺮﺍﻫﺔ ﲢﺮﱘ ﻛﺴﺎﺋﺮ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ )‪ ٢٢١ / ١‬ـ ‪. (٢٢٢‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﺴﻨﺪﻩ ﰲ ﺍﳌﺼﻨﻒ )‪ ، (٧٧ / ٦‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٠٠٥١‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺣﺮﻕ )ﺑﻴﺘ‪‬ﺎ( ‪ ،‬ﺑﺪﻝ‬
‫)ﺣﺎﻧﻮﺗ‪‬ﺎ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ )‪ ٢٢١ / ١‬ـ ‪. (٢٢٢‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ )‪. (٢٢٢ / ١‬‬
‫)‪ (4‬ﻓﺼ‪‬ﻞ ﺍﳌﺆﻟﻒ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ‪ ،‬ﻣﻨﻬﺎ ‪ :‬ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ ٦٦٤ / ٢٨‬ـ ‪. (٦٦٧‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺃﻥ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ )‪. (٥٤ / ٥‬‬
‫)‪ (8‬ﰲ ﺃﻋﻴﺎﺩﻫﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫‪٥١١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﻨﻈﺎﺋﺮ ﻋﻨﺪﻩ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﺑﻴﻊ ﺍﳋﺒﺰ ﻭﺍﻟﻠﺤﻢ ﻭﺍﻟﺮﻳﺎﺣﲔ ﻟﻠﻔﺴﺎﻕ ﺍﻟﺬﻳﻦ ﻳﺸﺮﺑﻮﻥ ﻋﻠﻴﻬﺎ‬
‫)‪(2‬‬
‫ﻭﻛﺜﺮﺓ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﻌﻴﺪﻫﻢ‬ ‫ﺍﳋﻤﺮ‪ ،‬ﻭﻷﻥ ﻫﺬﻩ ﺍﻹﻋﺎﻧﺔ ﻗﺪ ﺗﻔﻀﻲ ﺇﱃ ﺇﻇﻬﺎﺭ ﺍﻟﺪﻳﻦ‬
‫ﻭﻇﻬﻮﺭﻩ‪ ،‬ﻭﻫﺬﺍ ﺃﻋﻈﻢ ﻣﻦ ﺇﻋﺎﻧﺔ ﺷﺨﺺ ﻣﻌﲔ‪ .‬ﻟﻜﻦ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻣﻜﺮﻭﻩ ﻛﺮﺍﻫﺔ ﺗﱰﻳﻪ‬
‫ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻣﺘﺮﺩﺩ ﺑﲔ ﺑﻴﻊ ﺍﻟﻌﺼﲑ ﻭﺑﻴﻊ ﺍﳋﱰﻳﺮ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﺜﻞ ﺑﻴﻌﻬﻢ ﺍﻟﻌﺼﲑ ﺍﻟﺬﻱ‬
‫ﻳﺘﺨﺬﻭﻧﻪ ﲬﺮﺍ؛ ﻷﻧﺎ ﺇﳕﺎ ﳛﺮﻡ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﻴﻊ ﺍﻟﻜﻔﺎﺭ ﻣﺎ ﻛﺎﻥ ﳏﺮﻡ ﺍﳉﻨﺲ‪ :‬ﻛﺎﳋﻤﺮ‪ ،‬ﻭﺍﳋﱰﻳﺮ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ )‪ (3‬ﻳﺒﺎﺡ ﰲ ﺣﺎﻝ ﺩﻭﻥ ﺣﺎﻝ ﻛﺎﳊﺮﻳﺮ ﻭﳓﻮﻩ ﻓﻴﺠﻮﺯ ﺑﻴﻌﻪ ﳍﻢ‪.‬‬
‫)‪(4‬‬
‫ﰲ ﻋﻴﺪﻫﻢ ﻟﻴﺲ ﳏﺮﻣﺎ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﻳﺒﺎﻋﻮﻧﻪ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻌﻤﻠﻮ‪‬ﺎ )‪ (5‬ﺑﻪ ﳌﺎ ﻛﺎﻧﺖ ﺷﻌﺎﺭ ﺍﻟﻜﻔﺮ )‪ (6‬ﻲ ﻋﻨﻬﺎ ﺍﳌﺴﻠﻢ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻔﺴﺪﺓ‬
‫ﺍﳒﺮﺍﺭﻩ ﺇﱃ ﺑﻌﺾ ﻓﺮﻭﻉ ﺍﻟﻜﻔﺮ )‪ . (7‬ﻓﺄﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﻬﻲ ﻻ ﺗﺰﻳﺪﻩ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺃﻛﺜﺮ ﳑﺎ ﻫﻮ ﻓﻴﻪ؛‬
‫ﻷﻥ ﻧﻔﺲ ﺣﻘﻴﻘﺔ ﺍﻟﻜﻔﺮ ﻗﺎﺋﻤﺔ ﺑﻪ؛ ﻓﺪﻻﻟﺔ ﺍﻟﻜﻔﺮ ﻭﻋﻼﻣﺘﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺒﺎﺣﺔ )‪ (8‬ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ‬
‫ﻛﻔﺮ ﺯﺍﺋﺪ )‪ (9‬ﻛﻤﺎ ﻟﻮ ﺑﺎﻋﻬﻢ ﺍﳌﺴﻠﻢ ﺛﻴﺎﺏ ﺍﻟﻐﻴﺎﺭ )‪ (10‬ﺍﻟﱵ ﻳﺘﻤﻴﺰﻭﻥ ‪‬ﺎ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﲞﻼﻑ‬
‫ﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺃﻛﻞ ﺍﳋﱰﻳﺮ ﻓﺈﻧﻪ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻜﻔﺮ‪.‬‬
‫ﻧﻌﻢ‪ :‬ﻟﻮ ﺑﺎﻋﻬﻢ ﺍﳌﺴﻠﻢ ﻣﺎ ﻳﺘﺨﺬﻭﻧﻪ ﺻﻠﻴﺒﺎ‪ ،‬ﺃﻭ ﺷﻌﺎﻧﲔ ﻭﳓﻮ ﺫﻟﻚ )‪ (11‬ﻓﻬﻨﺎ ﻗﺪ ﺑﺎﻋﻬﻢ ﻣﺎ‬
‫)‪(12‬‬
‫ﻭﻣﻦ ﻧﺼﺮ ﺍﻟﺘﺤﺮﱘ ﳚﻴﺐ ﻋﻦ ﻫﺬﺍ ﺑﺄﻥ ﺷﻌﺎﺭ ﺍﻟﻜﻔﺮ‬ ‫ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ ﻧﻔﺲ ﺍﳌﻌﺼﻴﺔ‪.‬‬

‫)‪ (1‬ﻋﻠﻴﻬﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺪﻳﻦ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻭﻫﻮ ﺃﻧﺴﺐ ﻟﻠﺴﻴﺎﻕ ‪.‬‬
‫)‪ (3‬ﻣﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ﺩ( ‪ :‬ﻳﺒﺎﻳﻌﻮﻧﻪ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺒﺘﺎﻋﻮﻧﻪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﻤﻠﻮﻧﻪ ‪‬ﺎ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻜﻔﺎﺭ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻜﻔﺎﺭ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻣﺒﺎﺣ‪‬ﺎ ‪.‬‬
‫)‪ (9‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﲞﻼﻑ ﺷﺮﺏ ﺍﳋﻤﺮ ‪) ،‬ﺑﻌﺪ ﺳﻄﺮ( ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻌﻴﺎﺩ ‪.‬‬
‫)‪ (11‬ﰲ )ﺏ ﺩ( ‪ :‬ﻭﳓﻮ ﻫﺬﺍ ‪.‬‬
‫)‪ (12‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﺃﻣﺎ ﻗﺒﻮﻝ ﺍﳍﺪﻳﺔ ‪) ،‬ﺑﻌﺪ ﺳﺘﺔ ﺳﻄﻮﺭ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ( ‪.‬‬

‫‪٥١٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻋﻼﻣﺘﻪ ﻭﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻭﺟﻬﲔ‪:‬‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻣﺎ ﻓﻴﻪ ﺇﺫﻻﻝ ﻟﻠﻜﻔﺮ ﻭﺻﻐﺎﺭ‪ ،‬ﻓﻬﺬﺍ ﺇﺫﺍ‬ ‫ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻫﻮ‬ ‫ﻭﺟﻪ ﻧﺆﻣﺮ ﺑﻪ ﰲ ﺩﻳﻦ‬
‫ﺍﺗﺒﻌﻮﻩ )‪ (3‬ﻛﺎﻥ ﺫﻟﻚ ﺇﻋﺎﻧﺔ ﻋﻠﻰ ﻣﺎ ﻳﺄﻣﺮ ﺍﷲ ﺑﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﺈﻧﺎ ﳓﻦ ﻧﺄﻣﺮﻫﻢ ﺑﻠﺒﺎﺱ )‪ (4‬ﺍﻟﻐﻴﺎﺭ‪.‬‬

‫ﻭﻭﺟﻪ ﻧﻨﻬﻰ ﻋﻨﻪ ﻭﻫﻮ ﻣﺎ ﻓﻴﻪ ﺇﻋﻼﺀ ﻟﻠﻜﻔﺮ ﻭﺇﻇﻬﺎﺭ ﻟﻪ‪ ،‬ﻛﺮﻓﻊ ﺃﺻﻮﺍ‪‬ﻢ ﺑﻜﺘﺎ‪‬ﻢ‪ ،‬ﻭﺇﻇﻬﺎﺭ‬
‫ﺍﻟﺸﻌﺎﻧﲔ‪ ،‬ﻭﺑﻴﻊ ﺍﻟﻨﻮﺍﻗﻴﺲ ﳍﻢ‪ ،‬ﻭﺑﻴﻊ ﺍﻟﺮﺍﻳﺎﺕ ﻭﺍﻷﻟﻮﻳﺔ ﳍﻢ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻟﻜﻔﺮ‬
‫ﺍﻟﱵ ﳓﻦ ﻣﺄﻣﻮﺭﻭﻥ )‪ (5‬ﺑﺈﺯﺍﻟﺘﻬﺎ‪ ،‬ﻭﺍﳌﻨﻊ ﻣﻨﻬﺎ ﰲ )‪ (6‬ﺩﻳﺎﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺇﻋﺎﻧﺘﻬﻢ ﻋﻠﻴﻬﺎ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺩﺍﺭ ﺍﻹﺳﻼﻡ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻭﻫﻲ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﺘﺎﻋﻮﻩ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻠﺒﺲ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺍﻟﱵ ﻳﺄﺧﺬﻭﻥ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻣﻦ ﺩﻳﺎﺭ ‪.‬‬

‫‪٥١٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺒﻮﻝ ﺍﳍﺪﻳﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻳﻮﻡ ﻋﻴﺪﻫﻢ‬

‫ﻭﺃﻣﺎ ﻗﺒﻮﻝ ﺍﳍﺪﻳﺔ ﻣﻨﻬﻢ ﻳﻮﻡ ﻋﻴﺪﻫﻢ‪ ،‬ﻓﻘﺪ ﻗﺪﻣﻨﺎ ﻋﻦ ﻋﻠﻲ ‪ t‬ﺃﻧﻪ ﺃﰐ ‪‬ﺪﻳﺔ ﺍﻟﻨﲑﻭﺯ‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻋﻦ ﺃﺑﻴﻪ‬ ‫ﻋﻦ ﻗﺎﺑﻮﺱ‬ ‫ﻓﻘﺒﻠﻬﺎ )‪ . (1‬ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺍﳌﺼﻨﻒ‪ :‬ﺣﺪﺛﻨﺎ ﺟﺮﻳﺮ‬
‫ﺃﻥ ﺍﻣﺮﺃﺓ ﺳﺄﻟﺖ ﻋﺎﺋﺸﺔ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﻟﻨﺎ ﺃﻇﺂﺭﺍ )‪ (5‬ﻣﻦ ﺍ‪‬ﻮﺱ‪ ،‬ﻭﺇﻧﻪ ﻳﻜﻮﻥ ﳍﻢ ﺍﻟﻌﻴﺪ ﻓﻴﻬﺪﻭﻥ‬
‫ﻟﻨﺎ‪ .‬ﻓﻘﺎﻟﺖ‪" :‬ﺃﻣﺎ ﻣﺎ ﺫﺑﺢ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ ﻓﻼ ﺗﺄﻛﻠﻮﺍ )‪ (6‬ﻭﻟﻜﻦ ﻛﻠﻮﺍ ﻣﻦ ﺃﺷﺠﺎﺭﻫﻢ " )‪ (7‬ﻭﻗﺎﻝ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻋﻦ ﺃﰊ ﺑﺮﺯﺓ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ﺳﻜﺎﻥ‬ ‫ﺑﻦ ﺣﻜﻴﻢ‪ ،‬ﻋﻦ ﺃﻣﺔ‬ ‫ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ﻋﻦ ﺍﳊﺴﻦ‬
‫ﳎﻮﺱ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳﻬﺪﻭﻥ ﻟﻪ ﰲ ﺍﻟﻨﲑﻭﺯ ﻭﺍﳌﻬﺮﺟﺎﻥ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﻮﻝ ﻷﻫﻠﻪ‪ " :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻓﺎﻛﻬﺔ‬
‫ﻓﻜﻠﻮﻩ )‪ (10‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﻏﲑ ﺫﻟﻚ ﻓﺮﺩﻭﻩ " )‪. (11‬‬
‫ﻓﻬﺬﺍ ﻛﻠﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺗﺄﺛﲑ ﻟﻠﻌﻴﺪ ﰲ ﺍﳌﻨﻊ ﻣﻦ ﻗﺒﻮﻝ ﻫﺪﻳﺘﻬﻢ‪ ،‬ﺑﻞ ﺣﻜﻤﻬﺎ ﰲ ﺍﻟﻌﻴﺪ‬
‫ﻭﻏﲑﻩ ﺳﻮﺍﺀ؛ ﻷﻧﻪ ﻟﻴﺲ ﰲ ﺫﻟﻚ ﺇﻋﺎﻧﺔ ﳍﻢ ﻋﻠﻰ ﺷﻌﺎﺋﺮ )‪ (12‬ﻛﻔﺮﻫﻢ‪ .‬ﻟﻜﻦ ﻗﺒﻮﻝ ﻫﺪﻳﺔ ﺍﻟﻜﻔﺎﺭ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﳊﺮﺏ ﻭﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﺴﺄﻟﺔ ﻣﺴﺘﻘﻠﺔ ﺑﻨﻔﺴﻬﺎ؛ ﻓﻴﻬﺎ ﺧﻼﻑ ﻭﺗﻔﺼﻴﻞ ﻟﻴﺲ ﻫﺬﺍ‬

‫)‪ (1‬ﻣﺮﺕ )ﺹ‪. (٥١٥‬‬

‫)‪ (2‬ﻫﻮ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ‪) ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ( ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﻫﻮ ﻗﺎﺑﻮﺱ ﺑﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ‪) ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ( ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (4‬ﺃﺑﻮﻩ ﻫﻮ ﺣﺼﲔ ﺑﻦ ﺟﻨﺪﺏ ‪) ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ( ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (5‬ﺍﻷﻇﺂﺭ ‪ :‬ﲨﻊ ﻇﺌﺮ ‪ ،‬ﻭﻫﻲ ‪ :‬ﺍﳌﺮﺿﻌﺔ ﻟﻐﲑ ﻭﻟﺪﻫﺎ ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺯﻭﺟﻬﺎ ﺃﻳﻀ‪‬ﺎ ‪ ،‬ﻭﻟﻌﻞ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﻇﺂﺭ ﻫﻨﺎ ‪:‬‬
‫ﺍﻷﻗﺎﺭﺏ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻈﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪ ، (٨٣ / ٢‬ﻭﻫﻲ ﰲ )ﺃ ﺏ( ‪ :‬ﺃﻇﻴﺎﺭ‬
‫‪.‬‬
‫)‪ (6‬ﰲ )ﺩ( ‪ :‬ﻓﻼ ﺗﺄﻛﻠﻮﺍ ﻣﻨﻪ ‪.‬‬
‫)‪ (7‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﻘﻴﻘﺔ ‪ ،‬ﻃﻌﺎﻡ ﺍ‪‬ﻮﺱ ‪ ،‬ﺍﻷﺛﺮ ﺭﻗﻢ )‪ . (٨٧ / ٨) ، (٤٤٢٣‬ﺍﻧﻈﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ‬
‫ﺍﻟﺬﻣﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪. (٢٥٣ / ١‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳊﻜﻢ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺣﻜﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ﺃﺑﻮ ﺣﻜﻴﻢ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ‬
‫ﻭﺃﺑﻮ ﺣﺎﰎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪) ، (٦ / ٣‬ﺕ‪. (٢٢‬‬
‫)‪ (9‬ﻫﻲ ﻣﻮﻻﺓ ﻷﰊ ﺑﺮﺯﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ )‪. (٦ / ٣‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﻭﻛﻠﻮﻩ ‪.‬‬
‫)‪ (11‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻌﻘﻴﻘﺔ ‪ ،‬ﻃﻌﺎﻡ ﺍ‪‬ﻮﺱ ‪ ،‬ﺍﻷﺛﺮ ﺭﻗﻢ )‪. (٨٨ / ٨) ، (٤٤٢٤‬‬
‫)‪ (12‬ﰲ )ﺏ ﻁ( ‪ :‬ﺷﻌﺎﺭ ‪.‬‬

‫‪٥١٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺇﳕﺎ ﳚﻮﺯ ﺃﻥ ﻳﺆﻛﻞ ﻣﻦ ﻃﻌﺎﻡ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﻋﻴﺪﻫﻢ‪ ،‬ﺑﺎﺑﺘﻴﺎﻉ ﺃﻭ ﻫﺪﻳﺔ‪ ،‬ﺃﻭ ﻏﲑ‬
‫)‪(1‬‬
‫ﱂ ﻳﺬﲝﻮﻩ ﻟﻠﻌﻴﺪ‪ ،‬ﻓﺄﻣﺎ ﺫﺑﺎﺋﺢ ﺍ‪‬ﻮﺱ‪ ،‬ﻓﺎﳊﻜﻢ ﻓﻴﻬﺎ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﺈ‪‬ﺎ ﺣﺮﺍﻡ ﻋﻨﺪ‬ ‫ﺫﻟﻚ ﳑﺎ‬
‫ﺍﻟﻌﺎﻣﺔ )‪. (2‬‬

‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﺎ ﱂ ﻳﺬﲝﻮﻩ ‪.‬‬

‫)‪ (2‬ﺃﻱ ﻋﺎﻣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬

‫‪٥١٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺫﺑﻴﺤﺘﻬﻢ ﻳﻮﻡ ﻋﻴﺪﻫﻢ ﻭﺃﻧﻮﺍﻉ ﺫﺑﺎﺋﺢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬

‫ﻓﺄﻣﺎ ﻣﺎ ﺫﲝﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻷﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﻣﺎ ﻳﺘﻘﺮﺑﻮﻥ ﺑﺬﲝﻪ ﺇﱃ ﻏﲑ ﺍﷲ‪ ،‬ﻧﻈﲑ ﻣﺎ ﻳﺬﺑﺢ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻫﺪﺍﻳﺎﻫﻢ ﻭﺿﺤﺎﻳﺎﻫﻢ ﻣﺘﻘﺮﺑﲔ ‪‬ﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺫﻟﻚ ﻣﺜﻞ ﻣﺎ ﻳﺬﲝﻮﻥ ﻟﻠﻤﺴﻴﺢ‬
‫ﻭﺍﻟﺰﻫﺮﺓ‪ ،‬ﻓﻌﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺘﺎﻥ‪ :‬ﺃﺷﻬﺮﳘﺎ ﰲ ﻧﺼﻮﺻﻪ ﺃﻧﻪ ﻻ ﻳﺒﺎﺡ ﺃﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺴﻢ ﻋﻠﻴﻪ ﻏﲑ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻧﻘﻞ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻋﺒﺪ ﺍﷲ )‪ (1‬ﺑﻦ ﻋﻤﺮ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﻴﻤﻮﱐ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺫﺑﺎﺋﺢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻛﺎﻥ )‪ (2‬ﳑﺎ ﻳﺬﲝﻮﻥ‬
‫ﻟﻜﻨﺎﺋﺴﻬﻢ )‪ . (3‬ﻓﻘﺎﻝ‪ :‬ﻳﺪﻋﻮﻥ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﻋﻤﺪ‪ ،‬ﺇﳕﺎ ﻳﺬﲝﻮﻥ ﻟﻠﻤﺴﻴﺢ )‪. (4‬‬
‫ﻭﺫﻛﺮ ﺃﻳﻀﺎ‪ :‬ﺃﻧﻪ ﺳﺄﻝ ﺃﺑﺎ )‪ (5‬ﻋﺒﺪ ﺍﷲ ﻋﻤﻦ ﺫﺑﺢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﱂ ﻳﺴﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ‬
‫)‪(6‬‬
‫ﻳﺘﺮﻙ ﺍﻟﺘﺴﻤﻴﺔ ﻓﻴﻪ ﻋﻠﻰ ﻋﻤﺪ؛ ﺇﳕﺎ ﻳﺬﺑﺢ‬ ‫ﻛﺎﻥ ﳑﺎ ﻳﺬﲝﻮﻥ ﻟﻜﻨﺎﺋﺴﻬﻢ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻟﻠﻤﺴﻴﺢ‪ ،‬ﻭﻗﺪ ﻛﺮﻫﻪ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﺇﻻ ﺃﻥ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ ﻳﺘﺄﻭﻝ ﺃﻥ ﻃﻌﺎﻣﻬﻢ ﺣﻞ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ ﺭﺃﻳﺖ‬
‫ﻣﻨﻪ )‪ (7‬ﺍﻟﻜﺮﺍﻫﻴﺔ ﻷﻛﻞ ﻣﺎ ﺫﲝﻮﺍ ﻟﻜﻨﺎﺋﺴﻬﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺫﺑﻴﺤﺔ ﺍﳌﺮﺃﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﱂ ﺗﺴﻢ‪.‬‬
‫ﻗﺎﻝ‪ " :‬ﺇﻥ ﻛﺎﻧﺖ ﻧﺎﺳﻴﺔ ﻓﻼ ﺑﺄﺱ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳑﺎ ﻳﺬﲝﻮﻥ ﻟﻜﻨﺎﺋﺴﻬﻢ ﻗﺪ ﻳﺪﻋﻮﻥ ﺍﻟﺘﺴﻤﻴﺔ‬
‫)‪(8‬‬
‫ﻓﻴﻪ ﻋﻠﻰ ﻋﻤﺪ " ﻭﻗﺎﻝ ﺍﳌﺮﻭﺯﻱ‪ :‬ﻗﺮﺉ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪{ É=ÝÁ‘Z9$# ’n?tã yxÎ/èŒ $tBur } :‬‬
‫ﻗﺎﻝ‪ " :‬ﻋﻠﻰ ﺍﻷﺻﻨﺎﻡ " ﻭﻗﺎﻝ‪ " :‬ﻛﻞ ﺷﻲﺀ ﺫﺑﺢ ﻋﻠﻰ ﺍﻷﺻﻨﺎﻡ ﻻ ﻳﺆﻛﻞ "‪.‬‬
‫ﻭﻗﺎﻝ ﺣﻨﺒﻞ‪ :‬ﻗﺎﻝ ﻋﻤﻲ )‪ " (9‬ﺃﻛﺮﻩ ﻛﻞ ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﺍﻟﻜﻨﺎﺋﺲ ﺇﺫﺍ ﺫﺑﺢ ﳍﺎ‪ ،‬ﻭﻣﺎ‬

‫)‪ (1‬ﰲ )ﺏ ﺩ( ‪ :‬ﻭﺍﺑﻦ ﻋﻤﺮ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ﻁ( ‪ :‬ﺇﻥ ﻛﺎﻧﻮﺍ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻼ ﳛﻞ ‪ ،‬ﻭﻫﻮ ﺃﰎ ﻟﻠﻌﺒﺎﺭﺓ ‪ ،‬ﻟﻜﻨﻪ ﺧﻼﻑ ﺍﳌﺨﻄﻮﻃﺎﺕ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ، (٣٧ ، ٣٦ / ١١‬ﻓﻘﺪ ﺫﻛﺮ ﺫﻟﻚ ‪.‬‬
‫)‪ (5‬ﺃﺑﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻘﺎﻝ ‪ :‬ﻳﺘﺮﻛﻮﻥ ﺍﻟﺘﺴﻤﻴﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺩ( ‪ :‬ﻓﻴﻪ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (9‬ﻋﻤﻪ ﻫﻮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪.‬‬

‫‪٥١٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺫﺑﺢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺬﻛﺎﺓ ﻓﻼ ﺑﺄﺱ ﺑﻪ )‪ (1‬ﻭﻣﺎ ﺫﺑﺢ ﻳﺮﻳﺪ ﺑﻪ ﻏﲑ ﺍﷲ ﻓﻼ ﺁﻛﻠﻪ‪ ،‬ﻭﻣﺎ‬
‫ﺫﲝﻮﺍ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﺃﻛﺮﻫﻪ "‪.‬‬
‫)‪(2‬‬
‫ﻋﻤﺎ ﺫﲝﺖ‬ ‫ﻭﺭﻭﻯ ﺃﲪﺪ ﻋﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻣﺴﻠﻢ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﺳﺄﻟﺖ ﻣﻴﻤﻮﻧﺎ‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﻷﻋﻴﺎﺩﻫﻢ ﻭﻛﻨﺎﺋﺴﻬﻢ‪ ،‬ﻓﻜﺮﻩ ﺃﻛﻠﻪ‪ .‬ﻗﺎﻝ ﺣﻨﺒﻞ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ " :‬ﻻ‬
‫)‪(3‬‬
‫ﻭﻳﺆﻛﻞ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺃﺣﻞ ﺍﷲ ‪ U‬ﻣﻦ‬ ‫ﻳﺆﻛﻞ؛ ﻷﻧﻪ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ‬
‫‪«!$# ÞOó™$# Ì•x.õ‹ãƒ óOs9 $£JÏB (#qè=à2ù's? Ÿwur‬‬ ‫ﻃﻌﺎﻣﻬﻢ ﻣﺎ ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪} U‬‬

‫} ‪ (6) { ( «!$# ÎŽö•tóÏ9 ¾ÏmÎ/ ¨@Ïdé& !$tBur‬ﻓﻜﻞ ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ ﻓﻼ ﻳﺆﻛﻞ‬ ‫)‪(5‬‬
‫‪ (4) { Ïmø‹n=tã‬ﻭﻗﺎﻝ‪:‬‬
‫ﳊﻤﻪ "‪.‬‬
‫)‪(7‬‬
‫ﻳﻘﻮﻝ‪ :‬ﺍﺳﻢ ﺍﳌﺴﻴﺢ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻞ‪ ،‬ﻗﺎﻝ‬ ‫ﻭﺭﻭﻯ ﺣﻨﺒﻞ ﻋﻦ ﻋﻄﺎﺀ ﰲ ﺫﺑﻴﺤﺔ ﺍﻟﻨﺼﺮﺍﱐ‬
‫‪(#qè=à2ù's? Ÿwur‬‬ ‫ﺣﻨﺒﻞ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻳﺴﺄﻝ ﻋﻦ ﺫﻟﻚ ﻗﺎﻝ‪ :‬ﻻ ﺗﺄﻛﻞ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ }‬

‫‪ (8) { Ïmø‹n=tã «!$# ÞOó™$# Ì•x.õ‹ãƒ óOs9 $£JÏB‬ﻓﻼ ﺃﺭﻯ ﻫﺬﺍ ﺫﻛﺎﺓ } ‪. (9) { ¾ÏmÎ/ «!$# ÎŽö•tóÏ9 ¨@Ïdé& !$tBur‬‬
‫ﻓﺎﺣﺘﺠﺎﺝ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﺎﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺮﺍﻫﺔ ﻋﻨﺪﻩ ﻛﺮﺍﻫﺔ ﲢﺮﱘ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻋﺎﻣﺔ‬
‫ﻗﺪﻣﺎﺀ ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻗﺎﻝ ﺍﳋﻼﻝ ﰲ ﺑﺎﺏ ﺍﻟﺘﻮﻗﻲ ﻷﻛﻞ ﻣﺎ ﺫﲝﺖ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬

‫)‪ (1‬ﺑﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﻟﻌﻠﻪ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣﻬﺮﺍﻥ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢١‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺯﺍﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ " :‬ﺣ‪‬ﺮ‪‬ﻣ‪‬ﺖ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﻴ‪‬ﺘ‪‬ﺔﹸ ﻭﺍﻟﺪ‪‬ﻡ‪ ‬ﻭﻟﹶﺤ‪‬ﻢ‪ ‬ﺍﻟﹾﺨِﻨ‪‬ﺰِﻳﺮِ ﻭﻣ‪‬ﺎ ﺃﹸﻫِﻞﱠ ﻟِﻐ‪‬ﻴ‪‬ﺮِ ﺍﻟﻠﱠﻪِ ﺑِﻪِ " ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﻣﻦ‬
‫ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٧٣‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺍﻟﻨﺼﺎﺭﻯ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢١‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣ :‬‬

‫‪٥١٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻷﻋﻴﺎﺩﻫﻢ ﻭﺫﺑﺎﺋﺢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻟﻜﻨﺎﺋﺴﻬﻢ‪ " :‬ﻛﻞ ﻣﻦ ﺭﻭﻯ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺭﻭﻯ ﺍﻟﻜﺮﺍﻫﺔ‬
‫ﻓﻴﻪ‪ ،‬ﻭﻫﻲ ﻣﺘﻔﺮﻗﺔ ﰲ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ‪.‬‬
‫‪Ì•x.õ‹ãƒ óOs9 $£JÏB (#qè=à2ù's? Ÿwur‬‬ ‫ﻭﻣﺎ ﻗﺎﻟﻪ ﺣﻨﺒﻞ ﰲ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﺫﻛﺮ ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪} :‬‬

‫‪ (2) { ¾ÏmÎ/ «!$# ÎŽö•tóÏ9 ¨@Ïdé& !$tBur Ïmø‹n=tã «!$# ÞOó™$#‬ﻓﺈﳕﺎ ﺍﳉﻮﺍﺏ ﻣﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻓﻴﻤﺎ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ‬
‫ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﺴﻤﻴﺔ ﻭﺗﺮﻛﻬﺎ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﻋﻨﻪ ﲨﻴﻊ ﺃﺻﺤﺎﺑﻪ‪ :‬ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺄﻛﻞ ﻣﺎ ﱂ ﻳﺴﻤﻮﺍ‬
‫‪ÎŽö•tóÏ9 ¨@Ïdé& !$tBur‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﰲ ﻭﻗﺖ ﻣﺎ ﻳﺬﲝﻮﻥ ﻷﻋﻴﺎﺩﻫﻢ ﻭﻛﻨﺎﺋﺴﻬﻢ‪ ،‬ﻓﺈﻧﻪ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }‬

‫‪«!$# ÞOó™$ # Ì•x. õ‹ã ƒ óOs9 $£JÏB (#qè= à2ù' s? Ÿ wur‬‬ ‫ﻭﻋﻨﺪ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﻥ ﺗﻔﺴﲑ }‬ ‫)‪(3‬‬
‫‪{ ¾ÏmÎ/ «!$#‬‬

‫‪ (4) { Ïmø‹n=tã‬ﺇﳕﺎ ﻋﲎ ﺑﻪ )‪ (5‬ﺍﳌﻴﺘﺔ‪ .‬ﻭﻗﺪ ﺃﺧﺮﺟﺘﻪ )‪ (6‬ﰲ ﻣﻮﺿﻌﻪ‪.‬‬

‫ﻭﻣﻘﺼﻮﺩ ﺍﳋﻼﻝ‪ :‬ﺃﻥ ‪‬ﻲ ﺃﲪﺪ ﱂ ﻳﻜﻦ ﻷﺟﻞ ﺗﺮﻙ ﺍﻟﺘﺴﻤﻴﺔ ﻓﻘﻂ؛ ﻓﺈﻥ ﺫﻟﻚ ﻋﻨﺪﻩ ﻻ‬
‫ﳛﺮﻡ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻷ‪‬ﻢ ﺫﲝﻮﺍ ﻟﻐﲑ ﺍﷲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﻏﲑ ﺍﷲ ﺃﻭ ﻻ ﻳﺴﻤﻮﻥ ﺍﷲ ﻭﻻ‬
‫)‪(7‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻣﻮﺳﻰ‪ :‬ﻭﳚﺘﻨﺐ ﺃﻛﻞ ﻛﻞ ﻣﺎ ﺫﲝﻪ‬ ‫ﻏﲑﻩ‪ ،‬ﻭﻟﻜﻦ ﻗﺼﺪﻫﻢ ﺍﻟﺬﺑﺢ ﻟﻐﲑﻩ‪.‬‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻟﻜﻨﺎﺋﺴﻬﻢ ﻭﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﻻ ﻳﺆﻛﻞ ﻣﺎ ﺫﺑﺢ ﻟﻠﺰﻫﺮﺓ )‪. (8‬‬
‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺫﻟﻚ ﻣﻜﺮﻭﻩ ﻏﲑ ﳏﺮﻡ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ‪ .‬ﻭﺃﺧﺬﻭﺍ‬
‫ﺫﻟﻚ ‪-‬ﻓﻴﻤﺎ ﺃﻇﻨﻪ‪ -‬ﳑﺎ ﻧﻘﻠﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﰊ ﻋﻤﻦ ﺫﺑﺢ ﻟﻠﺰﻫﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ‬
‫ﻳﻌﺠﺒﲏ‪ .‬ﻗﻠﺖ‪ :‬ﺃﺣﺮﺍﻡ ﺃﻛﻠﻪ؟ ﻗﺎﻝ‪ :‬ﻻ ﺃﻗﻮﻝ ﺣﺮﺍﻣﺎ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻌﺠﺒﲏ )‪ . (9‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺃﺛﺒﺖ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻜﺮﺍﻫﻴﺔ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢١‬‬
‫)‪ (5‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺃﺧﺮﺟﺖ ‪.‬‬
‫)‪ (7‬ﰲ )ﺩ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻟﻜﻦ ﻗﺎﻝ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻟﻠﺰﻫﺮﻱ ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪. (٢٥٠ / ١‬‬

‫‪٥١٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻜﺮﺍﻫﺔ ﺩﻭﻥ ﺍﻟﺘﺤﺮﱘ‪.‬‬

‫ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﳕﺎ ﺗﻮﻗﻒ ﻋﻦ ﺗﺴﻤﻴﺘﻪ ﳏﺮﻣﺎ؛ ﻷﻥ ﻣﺎ ﺍﺧﺘﻠﻒ ﰲ ﲢﺮﳝﻪ ﻭﺗﻌﺎﺭﺿﺖ ﻓﻴﻪ‬
‫)‪(1‬‬
‫ﻭﳓﻮﻩ‪ ،‬ﻫﻞ ﻳﺴﻤﻰ ﺣﺮﺍﻣﺎ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ‪،‬‬ ‫ﺍﻷﺩﻟﺔ‪ ،‬ﻛﺎﳉﻤﻊ ﺑﲔ ﺍﻷﺧﺘﲔ ﺍﳌﻤﻠﻮﻛﺘﲔ‬
‫ﻛﺎﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ ﰲ ﺃﻥ ﻣﺎ ﺍﺧﺘﻠﻒ ﰲ ﻭﺟﻮﺑﻪ‪ ،‬ﻫﻞ ﻳﺴﻤﻰ ﻓﺮﺿﺎ؟ ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﺃﻃﻠﻖ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﱂ ﻳﻔﺴﺮ‪ :‬ﻫﻞ ﺃﺭﺍﺩ ﺍﻟﺘﺤﺮﱘ ﺃﻭ ﺍﻟﺘﱰﻳﻪ؟ ﻗﺎﻝ ﺃﺑﻮ‬
‫ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ‪ :‬ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ ﻣﺜﻞ ﺍﻟﻜﻨﺎﺋﺲ ﻭﺍﻟﺰﻫﺮﺓ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ .‬ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﳑﺎ‬
‫ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ )‪ (2‬ﺃﻛﺮﻫﻪ‪ ،‬ﻛﻞ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﺍﻟﻜﻨﺎﺋﺲ‪ ،‬ﻭﻣﺎ ﺫﲝﻮﺍ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﺃﻛﺮﻫﻪ؛‬
‫ﻓﺄﻣﺎ ﻣﺎ ﺫﺑﺢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺬﻛﺎﺓ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‪ ،‬ﻳﻜﺮﻩ ﻣﺎ ﺫﲝﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻜﻨﺎﺋﺴﻬﻢ‪ ،‬ﺃﻭ ﺫﲝﻮﺍ ﻋﻠﻰ ﺍﺳﻢ ﺍﳌﺴﻴﺢ‪،‬‬
‫ﺃﻭ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺃﻭ ﺃﲰﺎﺀ ﻣﻦ ﻣﻀﻰ ﻣﻦ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ )‪. (3‬‬
‫ﻭﰲ ﺍﳌﺪﻭﻧﺔ‪ " :‬ﻭﻛﺮﻩ ﻣﺎﻟﻚ ﺃﻛﻞ ﻣﺎ ﺫﲝﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻟﻜﻨﺎﺋﺴﻬﻢ‪ ،‬ﺃﻭ ﻷﻋﻴﺎﺩﻫﻢ‪ ،‬ﻣﻦ‬
‫ﻗﺎﻝ ﺍﺑﻦ‬ ‫)‪(5‬‬
‫‪. (4) { 4‬‬ ‫&‪¾ÏmÎ/ «!$# ÎŽö•tóÏ9 ¨@Ïdé& $¸)ó¡Ïù ÷rr‬‬ ‫ﻏﲑ ﲢﺮﱘ‪ ،‬ﻭﺗﺄﻭﻝ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ }‬
‫ﺍﻟﻘﺎﺳﻢ‪ :‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺫﲝﻮﺍ ﻭﲰﻮﺍ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻫﻮ ﲟﱰﻟﺔ ﻣﺎ ﺫﲝﻮﺍ ﻟﻜﻨﺎﺋﺴﻬﻢ‪ ،‬ﻭﻻ‬
‫ﺃﺭﻯ ﺃﻥ ﻳﺆﻛﻞ‪.‬‬
‫ﻭﻧﻘﻠﺖ ﺍﻟﺮﺧﺼﺔ ﰲ ﺫﺑﺎﺋﺢ ﺍﻷﻋﻴﺎﺩ ﻭﳓﻮﻫﺎ‪ ،‬ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪،‬‬
‫ﻭﻫﺬﺍ ﻓﻴﻤﺎ ﱂ ﻳﺴﻤﻮﺍ )‪ (6‬ﻏﲑ ﺍﷲ‪.‬‬
‫ﻓﺈﻥ ﲰﻮﺍ ﻏﲑ ﺍﷲ ﰲ ﻋﻴﺪﻫﻢ‪ ،‬ﺃﻭ ﻏﲑ ﻋﻴﺪﻫﻢ‪ :‬ﺣﺮﻡ ﰲ ﺃﺷﻬﺮ ﺍﻟﺮﻭﺍﻳﺘﲔ ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ‬
‫ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺜﻼﺛﺔ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﻏﲑ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪،‬‬

‫)‪ (1‬ﺍﳌﻤﻠﻮﻛﺘﲔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﳑﺎ ﺃﻫﻞ ﺑﻪ ﻟﻐﲑ ﺍﷲ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺪﻭﻧﺔ )‪ (٦٧ / ٢‬ﺑﺮﻭﺍﻳﺔ ﺳﺤﻨﻮﻥ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻋﻦ ﻣﺎﻟﻚ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٥‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﺪﻭﻧﺔ ﺑﺮﻭﺍﻳﺔ ﺳﺤﻨﻮﻥ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ‪ ،‬ﻋﻦ ﻣﺎﻟﻚ )‪ ، (٦٧ / ٢‬ﻭﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﻻ ﻟﻔﻈﻪ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﺬﺍ ﻓﻴﻤﺎ ﱂ ﻳﺴﻤﻮﺍ ﻋﻠﻴﻪ ﻏﲑ ﺍﷲ ‪.‬‬

‫‪٥١٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﺃﺑﻮ ﺃﻣﺎﻣﺔ‪ ،‬ﻭﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ‪ ،‬ﻭﻋﺒﺎﺩﺓ ﺑﻦ‬ ‫ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ‬
‫ﺍﻟﺼﺎﻣﺖ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﻛﺜﺮ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺎﻡ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻻ ﳛﺮﻡ ‪ ،‬ﻭﺇﻥ ﲰﻮﺍ ﻏﲑ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻋﻄﺎﺀ ﻭﳎﺎﻫﺪ ﻭﻣﻜﺤﻮﻝ ﻭﺍﻷﻭﺯﺍﻋﻲ‬
‫ﻭﺍﻟﻠﻴﺚ‪.‬‬
‫)‪(2‬‬
‫ﻣﻨﺼﻮﺭ‪ :‬ﺃﻧﻪ ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺳﺌﻞ ﺳﻔﻴﺎﻥ ﻋﻦ ﺭﺟﻞ ﺫﺑﺢ ﻭﱂ ﻳﺬﻛﺮ‬ ‫ﻧﻘﻞ ﺍﺑﻦ‬
‫ﺍﺳﻢ )‪ (3‬ﺍﷲ ﻣﺘﻌﻤﺪﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺭﻯ ﺃﻥ ﻻ ﻳﺆﻛﻞ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﺭﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﻳﺮﻯ ﺃﻧﻪ ﳚﺰﻱ ﻋﻨﻪ‬
‫ﻓﻠﻢ ﻳﺬﻛﺮ؟ ﻗﺎﻝ‪ :‬ﺃﺭﻯ ﺃﻥ ﻻ ﻳﺆﻛﻞ‪ .‬ﻗﺎﻝ ﺃﲪﺪ‪ :‬ﺍﳌﺴﻠﻢ )‪ (4‬ﻓﻴﻪ ﺍﺳﻢ ﺍﷲ‪ ،‬ﻳﺆﻛﻞ‪ .‬ﻭﻟﻜﻦ ﻗﺪ‬
‫ﺃﺳﺎﺀ ﰲ ﺗﺮﻙ ﺍﻟﺘﺴﻤﻴﺔ؛ ﺍﻟﻨﺼﺎﺭﻯ‪ :‬ﺃﻟﻴﺲ ﻳﺬﻛﺮﻭﻥ ﻏﲑ )‪ (5‬ﺍﺳﻢ ﺍﷲ‪.‬‬
‫‪|=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# ãP$yèsÛur‬‬ ‫ﻭﻭﺟﻪ ﺍﻻﺧﺘﻼﻑ ﺃﻥ ﻫﺬﺍ ﻗﺪ ﺩﺧﻞ ﰲ ﻋﻤﻮﻡ ﻗﻮﻟﻪ ‪} U‬‬

‫‪ (6) { ö/ä3©9 @@Ïm‬ﻭﰲ ﻋﻤﻮﻡ ﻗﻮﻟﻪ } ‪ (7) { ¾ÏmÎ/ «!$# ÎŽö•tóÏ9 ¨@Ïdé& !$tBur‬؛ ﻷﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻌﻢ ﻛﻞ‬
‫ﻣﺎ ﻧﻄﻖ ﺑﻪ ﻟﻐﲑ ﺍﷲ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺃﻫﻠﻠﺖ ﺑﻜﺬﺍ‪ ،‬ﺇﺫﺍ ﺗﻜﻠﻤﺖ ﺑﻪ )‪ (8‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻠﻪ ﺍﻟﻜﻼﻡ ﺍﻟﺮﻓﻴﻊ‪،‬‬
‫ﻓﺈﻥ ﺍﳊﻜﻢ ﻻ ﳜﺘﻠﻒ ﺑﺮﻓﻊ ﺍﻟﺼﻮﺕ ﻭﺧﻔﻀﻪ‪ ،‬ﻭﺇﳕﺎ ﳌﺎ ﻛﺎﻧﺖ ﻋﺎﺩ‪‬ﻢ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﰲ‬
‫ﺍﻷﺻﻞ‪ ،‬ﺧﺮﺝ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﻭﻣﺎ ﺗﻜﻠﻢ ﺑﻪ ﻟﻐﲑ ﺍﷲ ﻭﻣﺎ ﻧﻄﻖ ﺑﻪ ﻟﻐﲑ ﺍﷲ‪،‬‬
‫)‪(9‬‬
‫ﺍﷲ ﻣﺴﻤﻰ‪ ،‬ﻓﻜﺬﻟﻚ ﻣﻨﻮﻳﺎ‪ ،‬ﺇﺫ ﻫﺬﺍ ﻣﺜﻞ ﺍﻟﻨﻴﺎﺕ ﰲ‬ ‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﺎ ﺣﺮﻡ‪ :‬ﺃﻥ ﳚﻌﻞ ﻏﲑ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﻠﻔﻆ ‪‬ﺎ ﻭﺇﻥ ﻛﺎﻥ ﺃﺑﻠﻎ‪ ،‬ﻟﻜﻦ ﺍﻷﺻﻞ ﺍﻟﻘﺼﺪ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﳌﺘﻘﺮﺏ ﺑﺎﳍﺪﺍﻳﺎ‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﻭﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻻ ﳛﺮﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (2‬ﻳﻌﲏ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﻭﱂ ﻳﺬﻛﺮ ﺍﷲ ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﺇﻥ ﱂ ﻳﺴﻢ ﻓﻴﻪ ﺍﺳﻢ ﺍﷲ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﺍﺳﻢ ﻏﲑ ﺍﷲ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (8‬ﺑﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ ﺩ( ‪ :‬ﻟﻐﲑ ﺍﷲ ‪.‬‬

‫‪٥٢٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﻀﺤﺎﻳﺎ ﺳﻮﺍﺀ ﻗﺎﻝ‪ :‬ﺃﺫﲝﻪ ﷲ‪ ،‬ﺃﻭ ﺳﻜﺖ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﱪﺓ ﺑﺎﻟﻨﻴﺔ؟‬

‫ﻭﺗﺴﻤﻴﺔ )‪ (1‬ﺍﷲ ﻋﻠﻰ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻏﲑ ﺫﲝﻬﺎ ﷲ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﻤﻰ ﻋﻠﻰ ﻣﺎ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﻠﺤﻢ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺍﻟﻘﺮﺑﺎﻥ ﻓﻴﺬﺑﺢ ﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﰲ ﻗﺮﺑﺎﻧﻪ‪ " (2) :‬ﺍﻟﻠﻬﻢ )‪ (3‬ﻣﻨﻚ ﻭﻟﻚ " ﺑﻌﺪ‬
‫)‪†ÎA$yJtBur y“$u‹øtxCur ’Å5Ý¡èSur ’ÎAŸx|¹ ¨bÎ‬‬ ‫ﻗﻮﻟﻪ‪ " :‬ﺑﺴﻢ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ " )‪ (4‬ﺍﺗﺒﺎﻋﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ }‬

‫!¬ ‘‪. (5) { ÇÊÏËÈ tûüÏHs>»yèø9$# Éb>u‬‬

‫)‪(6‬‬
‫ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﻳﺼﻨﻌﻮﻥ ﺑﺂﳍﺘﻬﻢ ﻛﺬﻟﻚ ﻓﺘﺎﺭﺓ ﻳﺴﻤﻮﻥ ﺁﳍﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺬﺑﺎﺋﺢ‪ ،‬ﻭﺗﺎﺭﺓ‬
‫ﻳﺬﲝﻮ‪‬ﺎ ﻗﺮﺑﺎﻧﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺗﺎﺭﺓ )‪ (7‬ﳚﻤﻌﻮﻥ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ‪-‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﻳﺪﺧﻞ ﻓﻴﻤﺎ ﺃﻫﻞ‬
‫ﻟﻐﲑ ﺍﷲ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻣﻦ ﲰﻰ ﻏﲑ ﺍﷲ ﻓﻘﺪ ﺃﻫﻞ ﺑﻪ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻓﻘﻮﻟﻪ‪) :‬ﺑﺎﺳﻢ ﻛﺬﺍ( ﺍﺳﺘﻌﺎﻧﺔ ﺑﻪ‪،‬‬
‫)‪y‚$-ƒÎ)ur ߉ç7÷ètR x‚$-ƒÎ‬‬ ‫ﻋﺒﺎﺩﺓ ﻟﻪ؛ ﻭﳍﺬﺍ ﲨﻊ ﺍﷲ ﺑﻴﻨﻬﻤﺎ ﰲ ﻗﻮﻟﻪ‪} :‬‬ ‫)‪(8‬‬
‫ﻭﻗﻮﻟﻪ )ﻟﻜﺬﺍ(‬

‫‪. (9) { ÇÎÈ ÚúüÏètGó¡nS‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻭﺗﺴﻤﻴﺘﻪ ‪.‬‬

‫)‪ (2‬ﺃﻱ ‪ :‬ﺃﺿﺤﻴﺘﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﻁ( ‪ :‬ﺯﺍﺩ ﰲ ﺍﳍﺎﻣﺶ )ﻫﺬﺍ( ﺑﻌﺪ )ﺍﻟﻠﻬﻢ( ﲝﻴﺚ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺎﺭﺓ ‪) :‬ﺍﻟﻠﻬﻢ ﻫﺬﺍ ﻣﻨﻚ ﻭﻟﻚ( ‪.‬‬
‫)‪ (4‬ﺟﺎﺀ ﺫﻟﻚ ﻓﻴﻤﺎ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ )‪ ، (٦٢ / ١٣‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٨‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪ ، (٢٨٧ / ٩‬ﻭﲟﻌﻨﺎﻩ ﻣﺎ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (٢٧٩٥‬‬
‫‪ ، (٢٣١‬ﻭﺟﺎﺀ ﻓﻴﻪ ‪ " :‬ﺍﻟﻠﻬﻢ ﻣﻨﻚ ﻭﻟﻚ ‪ ،‬ﻭﻋﻦ ﳏﻤﺪ ﻭﺃﻣﺘﻪ ‪ ،‬ﺑﺎﺳﻢ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ " ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺃﺧﺮﺟﻪ‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻷﺿﺎﺣﻲ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣١٢١‬ﻭﻓﻴﻪ ‪ " :‬ﺍﻟﻠﻬﻢ ﻣﻨﻚ ﻭﻟﻚ " ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﺘﺴﻤﻴﺔ ‪،‬‬
‫ﻟﻜﻨﻬﺎ ﻭﺭﺩﺕ ﰲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ١٦٢‬‬
‫‪3) ، (2( (6‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ )ﺩ( ‪.‬‬
‫‪3) ، (2( (7‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﻘﻂ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺩ( ‪ :‬ﻛﺬﺍ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٥ :‬‬

‫‪٥٢١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ‬

‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺣﺮﻡ )‪ (1‬ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻫﻲ ﻛﻞ ﻣﺎ ﻳﻨﺼﺐ ﻟﻴﻌﺒﺪ ﻣﻦ ﺩﻭﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪«!$# ÞOó™$# Ì•x.õ‹ãƒ óOs9 $£JÏB (#qè=à2ù's? Ÿwur‬‬ ‫ﻭﺃﻣﺎ ﺍﺣﺘﺠﺎﺝ ﺃﲪﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ }‬

‫‪ (2) { Ïmø‹n=tã‬ﻓﺤﻴﺚ ﺍﺷﺘﺮﻃﺖ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﺫﺑﻴﺤﺔ ﺍﳌﺴﻠﻢ؛ ﻫﻞ ﺗﺸﺘﺮﻁ ﰲ ﺫﺑﻴﺤﺔ ﺍﻟﻜﺘﺎﰊ؟‬

‫ﻋﻠﻰ ﺭﻭﺍﻳﺘﲔ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﻼﻝ ﻫﻨﺎ ﻗﺪ ﺫﻛﺮ ﻋﺪﻡ ﺍﻻﺷﺘﺮﺍﻁ‪ ،‬ﻓﺎﺣﺘﺠﺎﺟﻪ ‪‬ﺬﻩ ﺍﻵﻳﺔ‬
‫)‪(3‬‬
‫ﺍﷲ ﺗﻌـﺎﱃ ‪:‬‬ ‫ﳜﺮﺝ ﻋﻠﻰ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ‪ .‬ﻓﻠﻤﺎ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻤﻮﻡ ﺍﳊﺎﻇﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬
‫‪(# qè?ré& tûïÏ %©! $# ãP$yèsÛur‬‬ ‫ﻭﺍﻟﻌﻤﻮﻡ ﺍﳌﺒﻴﺢ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪} :‬‬ ‫)‪(4‬‬
‫} ‪{ ( «!$# ÎŽö•tóÏ9 ¾ÏmÎ/ ¨@Ïdé& !$tBur‬‬

‫‪ (7) (6) (5) { ö/ä3©9 @@Ïm |=»tGÅ3ø9$#‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻟﻚ‪.‬‬

‫ﻭﺍﻷﺷﺒﻪ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ :‬ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻛﻼﻡ ﺃﲪﺪ ﻣﻦ ﺍﳊﻈﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ‬
‫‪!$tBur‬‬ ‫ﻣﺘﺄﺧﺮﻱ ﺃﺻﺤﺎﺑﻨﺎ ﻣﻦ ﱂ ﻳﺬﻛﺮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﲝﺎﻝ؛ ﻭﺫﻟﻚ ﻷﻥ ﻋﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫ﻋﻤﻮﻡ ﳏﻔﻮﻅ ﱂ ﲣﺺ ﻣﻨﻪ‬ ‫)‪(9‬‬

‫&‪{ É=ÝÁ‘Z9$# ’n?tã yxÎ/èŒ $tBur } ، (8) { ¾ÏmÎ/ «!$# ÎŽö•tóÏ9 ¨@Ïdé‬‬
‫)‪(10‬‬
‫ﻓﻠﻮ ﺫﻛﻰ‬ ‫ﺻﻮﺭﺓ‪ ،‬ﲞﻼﻑ ﻃﻌﺎﻡ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﺈﻧﻪ ﻳﺸﺘﺮﻁ ﻟﻪ ﺍﻟﺬﻛﺎﺓ ﺍﳌﺒﻴﺤﺔ‬
‫ﺍﻟﻜﺘﺎﰊ ﰲ ﻏﲑ ﺍﶈﻞ ﺍﳌﺸﺮﻭﻉ ﱂ ﺗﺒﺢ ﺫﻛﺎﺗﻪ‪ ،‬ﻭﻷﻥ ﻏﺎﻳﺔ ﺍﻟﻜﺘﺎﰊ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺫﻛﺎﺗﻪ ﻛﺎﳌﺴﻠﻢ‪،‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻛﻞ ﻣﺎ ﺫﺑﺢ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢١‬‬
‫)‪ (3‬ﻭﻫﻮ ﻗﻮﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪ . ١٧٣‬ﻭﰲ )ﺃ ﺏ ﺩ( ‪ " :‬ﻭﻣﺎ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ " ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٥ :‬‬
‫)‪ (6‬ﺣﻞ ﻟﻜﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٣ :‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺑﺎﳌﺒﻴﺤﺔ ‪.‬‬

‫‪٥٢٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﳌﺴﻠﻢ ﻟﻮ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﺃﻭ ﺫﺑﺢ ﺑﺎﺳﻢ ﻏﲑ ﺍﷲ )‪ (1‬ﱂ ﻳﺒﺢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻜﻔﺮ ﺑﺬﻟﻚ‪ ،‬ﻓﻜﺬﻟﻚ‬
‫)‪(3) (2‬‬
‫ﺍﻟﺬﻣﻲ؛ ﻷﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪{ ( öNçl°; @@Ïm öNä3ãB$yèsÛur ö/ä3©9 @@Ïm |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# ãP$yèsÛur } :‬‬
‫)‪(4‬‬
‫ﺳﻮﺍﺀ‪ ،‬ﻭﻫﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺴﺘﺤﻠﻮﻥ ﻫﺬﺍ‪ ،‬ﻭﳓﻦ ﻻ ﻧﺴﺘﺤﻠﻪ ﻓﻠﻴﺲ ﻛﻞ ﻣﺎ ﺍﺳﺘﺤﻠﻮﻩ ﺣﻞ‬
‫ﻭﻷﻧﻪ ﻗﺪ ﺗﻌﺎﺭﺽ ﺩﻟﻴﻼﻥ‪ ،‬ﺣﺎﻇﺮ ﻭﻣﺒﻴﺢ‪ ،‬ﻓﺎﳊﺎﻇﺮ‪ :‬ﺃﻭﱃ )‪ . (5‬ﻭﻷﻥ ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﺑﺎﺳﻢ‬
‫ﻏﲑﻩ‪ ،‬ﻗﺪ ﻋﻠﻤﻨﺎ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺩﻳﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ‬
‫ﺃﺣﺪﺛﻮﻩ‪ ،‬ﻓﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻷﺟﻠﻪ ﺣﻠﺖ ﺫﺑﺎﺋﺤﻬﻢ‪ ،‬ﻣﻨﺘﻒ ﰲ ﻫﺬﺍ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺃﻣﺎ ﺇﺫﺍ ﲰﻮﺍ ﻋﻠﻴﻪ ﻏﲑ ﺍﷲ ﺑﺄﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ ﻭﳓﻮﻩ‪ ،‬ﻓﺘﺤﺮﳝﻪ ﻇﺎﻫﺮ‪ ،‬ﺃﻣﺎ‬
‫)‪(6‬‬
‫ﻭﳓﻮﻫﺎ‪ ،‬ﻓﻤﺎ ﻭﺟﻪ‬ ‫ﺇﺫﺍ ﱂ ﻳﺴﻤﻮﺍ ﺃﺣﺪﺍ‪ ،‬ﻭﻟﻜﻦ ﻗﺼﺪﻭﺍ ﺍﻟﺬﺑﺢ ﻟﻠﻤﺴﻴﺢ‪ ،‬ﺃﻭ ﻟﻠﻜﻮﻛﺐ‬
‫ﲢﺮﳝﻪ؟‬
‫)‪(7‬‬
‫ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ‪ .‬ﻭﻫﻮ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺣﺮﻡ ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ‬ ‫ﻗﻴﻞ‪ :‬ﻗﺪ‬
‫ﺍﻟﻨﺼﺐ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﲢﺮﳝﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﺍﲝﻪ ﻛﺘﺎﺑﻴﺎ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﺤﺮﱘ ﻟﻜﻮﻧﻪ ﻭﺛﻨﻴﺎ‪ ،‬ﱂ‬
‫ﻳﻜﻦ ﻓﺮﻕ ﺑﲔ ﺫﲝﻪ ﻋﻠﻰ ﺍﻟﻨﺼﺐ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻷﻧﻪ ﳌﺎ ﺃﺑﺎﺡ ﻟﻨﺎ ﻃﻌﺎﻡ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺩﻝ ﻋﻠﻰ ﺃﻥ‬
‫ﻃﻌﺎﻡ ﺍﳌﺸﺮﻛﲔ ﺣﺮﺍﻡ‪ ،‬ﻓﺘﺨﺼﻴﺺ ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻮﺛﻦ ﻳﻘﺘﻀﻲ ﻓﺎﺋﺪﺓ ﺟﺪﻳﺪﺓ‪.‬‬
‫ﻭﺃﻳﻀﺎ‪ :‬ﻓﺈﻧﻪ ﺫﻛﺮ ﲢﺮﱘ ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻣﺎ ﺃﻫﻞ ﺑﻪ ﻟﻐﲑ ﺍﷲ؛ ﻭﻗﺪ ﺩﺧﻞ ﻓﻴﻤﺎ ﺃﻫﻞ‬
‫ﺑﻪ ﻟﻐﲑ ﺍﷲ ﻣﺎ )‪ (8‬ﺃﻫﻞ ﺑﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻟﻐﲑ ﺍﷲ ﻓﻜﺬﻟﻚ ﻛﻞ ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ‪ ،‬ﻓﺈﺫﺍ ﺫﺑﺢ‬
‫ﺍﻟﻜﺘﺎﰊ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﻧﺼﺒﻮﻩ ﻣﻦ ﺍﻟﺘﻤﺎﺛﻴﻞ ﰲ ﺍﻟﻜﻨﺎﺋﺲ‪ ،‬ﻓﻬﻮ ﻣﺬﺑﻮﺡ ﻋﻠﻰ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺯﺍﺩ ‪ :‬ﺃﻭ ﰲ ﻏﲑ ﳏﻞ ﺍﻟﺬﻛﺎﺓ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٥ :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳛﻞ ﻟﻨﺎ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺃﻥ ﻳﻘﺪﻡ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺃﻭ ﺍﻟﻜﻮﺍﻛﺐ ‪.‬‬
‫)‪ (7‬ﻗﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﲟﺎ ‪.‬‬

‫‪٥٢٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﻜﻢ ﺫﻟﻚ ﻻ ﳜﺘﻠﻒ ﲝﻀﻮﺭ ﺍﻟﻮﺛﻦ ﻭﻏﻴﺒﺘﻪ‪ ،‬ﻓﺈﳕﺎ ﺣﺮﻡ ﻷﻧﻪ ﻗﺼﺪ ﺑﺬﲝﻪ ﻋﺒﺎﺩﺓ ﺍﻟﻮﺛﻦ‬
‫ﻭﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻧﺼﺎﺏ ﻗﺪ ﻗﻴﻞ‪ :‬ﻫﻲ ﻣﻦ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻏﲑ ﺍﻷﺻﻨﺎﻡ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻛﺎﻥ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ﺛﻼﲦﺎﺋﺔ ﻭﺳﺘﻮﻥ ﺣﺠﺮﺍ‪ ،‬ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺬﲝﻮﻥ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﻳﺸﺮﺣﻮﻥ ﺍﻟﻠﺤﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻌﻈﻤﻮﻥ ﻫﺬﻩ ﺍﳊﺠﺎﺭﺓ‪ ،‬ﻭﻳﻌﺒﺪﻭ‪‬ﺎ‪ ،‬ﻭﻳﺬﲝﻮﻥ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺷﺎﺀﻭﺍ ﺑﺪﻟﻮﺍ ﻫﺬﻩ ﺍﳊﺠﺎﺭﺓ ﲝﺠﺎﺭﺓ ﻫﻲ ﺃﻋﺠﺐ ﺇﻟﻴﻬﻢ ﻣﻨﻬﺎ‪.‬‬
‫)‪(1‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻝ ﺃﰊ ﺫﺭ ﰲ ﺣﺪﻳﺚ ﺇﺳﻼﻣﻪ‪" :‬ﺣﱴ ﺻﺮﺕ ﻛﺎﻟﻨﺼﺐ ﺍﻷﲪﺮ "‬
‫ﻳﺮﻳﺪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﲑ ﺃﲪﺮ ﻣﻦ ﺗﻠﻮﺛﻪ ﺑﺎﻟﺪﻡ‪.‬‬
‫ﻭﰲ ﻗﻮﻟﻪ‪ (2) { É=ÝÁ‘Z9$# ’n?tã yxÎ/èŒ $tBur } :‬ﻗﻮﻻﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻧﻔﺲ ﺍﻟﺬﺑﺢ ﻛﺎﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﲝﻬﻢ ﻋﻠﻴﻬﺎ ﺗﻘﺮﺑﺎ‬
‫ﺇﱃ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﳚﻌﻠﻬﺎ ﻏﲑ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺬﺑﺢ ﻋﻠﻴﻬﺎ ﻷﺟﻞ ﺃﻥ ﺍﳌﺬﺑﻮﺡ‬
‫ﻋﻠﻴﻬﺎ ﻣﺬﺑﻮﺡ ﻟﻸﺻﻨﺎﻡ‪ ،‬ﺃﻭ ﻣﺬﺑﻮﺡ ﳍﺎ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﲢﺮﱘ ﻛﻞ ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﻷﻥ‬
‫ﺍﻟﺬﺑﺢ ﰲ ﺍﻟﺒﻘﻌﺔ ﻻ ﺗﺄﺛﲑ ﻟﻪ ﺇﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻛﻤﺎ ﻛﺮﻫﻪ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ ﺍﻟﺬﺑﺢ ﰲ‬
‫ﻣﻮﺍﺿﻊ ﺃﺻﻨﺎﻡ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻣﻮﺿﻊ ﺃﻋﻴﺎﺩﻫﻢ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﺮﻩ ﺍﳌﺬﺑﻮﺡ ﰲ ﺍﻟﺒﻘﻌﺔ ﺍﳌﻌﻴﻨﺔ؛ ﻟﻜﻮ‪‬ﺎ‬
‫ﳏﻞ ﺷﺮﻙ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻊ ﺍﻟﺬﺑﺢ ﺣﻘﻴﻘﺔ ﻟﻐﲑ ﺍﷲ؛ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺤﺮﱘ ﻗﺪ ﻭﺟﺪﺕ ﻓﻴﻪ‪.‬‬
‫)‪(3‬‬
‫ﻋﻠﻰ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺬﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ‪ ،‬ﺃﻱ‪ :‬ﻷﺟﻞ ﺍﻟﻨﺼﺐ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﺃﻭﱂ‬
‫ﺯﻳﻨﺐ ﲞﺒﺰ ﻭﳊﻢ )‪ (4‬ﻭﺃﻃﻌﻢ ﻓﻼﻥ ﻋﻠﻰ ﻭﻟﺪﻩ‪ ،‬ﻭﺫﺑﺢ ﻓﻼﻥ ﻋﻠﻰ ﻭﻟﺪﻩ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﰲ ﻗﺼﺔ ﺇﺳﻼﻡ ﺃﰊ ﺫﺭ ‪ ،‬ﻭﻧﺺ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﻣﺴﻠﻢ " ﻛﺄﱐ ﻧﺼﺐ ﺃﲪﺮ " ‪،‬‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﺃﰊ ﺫﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٩٢٠ / ٤) ، (٢٤٧٣‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (١٧٥ / ٥‬ﺑﻨﺤﻮﻩ ‪.‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٣ :‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻤﺎ ﻗﻴﻞ ‪ :‬ﺃﻭﱂ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ﻋﻠﻰ ﺯﻳﻨﺐ ‪ .‬ﻟﻜﻨﻪ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ‬
‫ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (4‬ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ﺃﻭﱂ ﺣﲔ ﺗﺰﻭﺝ ﺯﻳﻨﺐ ﺑﻨﺖ ﺟﺤﺶ ﲞﺒﺰ‬
‫ﻭﳊﻢ ‪ ،‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٤٧٩٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪/ ٨‬‬
‫‪ ، (٥٢٧‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﺯﻭﺍﺝ ﺯﻳﻨﺐ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٠٤٨ / ٢) ، (١٤٢٨‬‬

‫‪٥٢٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﻌﺎﱃ‪ (1) { öNä31y‰yd $tB 4†n?tã ©!$# (#rçŽÉi9x6çGÏ9ur } :‬ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﳚﻌﻞ ﺍﻟﻨﺼﺐ‬
‫ﻧﻔﺲ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﻻ ﻣﻨﺎﻓﺎﺓ ﺑﲔ ﻛﻮﻥ ﺍﻟﺬﺑﺢ ﳍﺎ‪ ،‬ﻭﺑﲔ ﻛﻮ‪‬ﺎ ﻛﺎﻧﺖ ﺗﻠﻮﺙ ﺑﺎﻟﺪﻡ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﻓﺎﻟﺪﻻﻟﺔ ﻇﺎﻫﺮﺓ‪.‬‬
‫ﻧﻈﲑ ﺍﻻﺧﺘﻼﻑ‬ ‫)‪(4) (3) (2‬‬
‫ﻭﺍﺧﺘﻼﻑ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ‪{ É=ÝÁ‘Z9$# ’n?tã‬‬
‫)‪(5‬‬
‫ﰲ ﻗﻮﻟﻪ‪{ 3 ÉO»yè÷RF{$# ÏpyJ‹Îgt/ .`ÏiB Nßgs%y—u‘ $tB 4’n?tã «!$# zNó™$# (#rã•ä.õ‹u‹Ïj9 %Z3|¡YtB $oYù=yèy_ 7p¨Bé& Èe@à6Ï9ur } :‬‬

‫‪ÏpyJ‹Îgt/ .`ÏiB Nßgs%y—u‘ $tB 4’n?tã BM»tBqè=÷è¨B 5Q$-ƒr& þ’Îû «!$# zNó™$# (#rã•à2õ‹tƒur öNßgs9 yìÏÿ»oYtB (#r߉ygô±uŠÏj9‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ }‬

‫‪. (6) { ( ÉO»yè÷RF{$#‬‬

‫ﻓﺈﻧﻪ ﻗﺪ ﻗﻴﻞ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﺿﺮﺓ‪.‬‬
‫‪©!$# (#rçŽÉi9x6çGÏ9ur‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻳﻌﻢ ﺫﻛﺮﻩ ﻷﺟﻠﻬﺎ ﰲ ﻣﻐﻴﺒﻬﺎ ﻭﺷﻬﻮﺩﻫﺎ‪ ،‬ﲟﱰﻟﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }‬

‫‪. (7) { öNä31y‰yd $tB 4†n?tã‬‬

‫‪’n?tã yxÎ /èŒ $tBu r‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ‪ :‬ﻣﺂﻝ ﺍﻟﻘﻮﻟﲔ ﺇﱃ ﺷﻲﺀ ﻭﺍﺣﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪} :‬‬

‫‪ (8) { É=ÝÁ‘Z9$#‬ﻛﻤﺎ ﻗﺪ ﺃﻭﻣﺄﻧﺎ ﺇﻟﻴﻪ‪.‬‬

‫ﻭﻓﻴﻬﺎ ﻗﻮﻝ ﺛﺎﻟﺚ ﺿﻌﻴﻒ‪ :‬ﺃﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻨﺼﺐ‪ .‬ﻭﻫﺬﺍ ﺿﻌﻴﻒ؛ ﻷﻥ ﻫﺬﺍ ﺍﳌﻌﲎ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٨٥‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٣ :‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﻋﻠﻰ ﺍﻷﻧﺼﺎﺏ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺃﻗﻮﺍﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﰲ ﺫﻟﻚ ﰲ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ‪. (٤٩ ، ٤٨ / ٦) ،‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣٤‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٨‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٨٥‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٣ :‬‬

‫‪٥٢٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺎﺻﻞ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ (1) { ¾ÏmÎ/ «!$# ÎŽö•tóÏ9 ¨@Ïdé& !$tBur } :‬ﻓﻴﻜﻮﻥ ﺗﻜﺮﻳﺮﺍ‪ .‬ﻟﻜﻦ ﺍﻟﻠﻔﻆ ﳛﺘﻤﻠﻪ‪،‬‬

‫ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ )‪ (2‬ﻋﻦ ﺳﺎﱂ )‪ } (3‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪-‬‬
‫)‪(4‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ -‬ﺃﻧﻪ ﻛﺎﻥ ﳛﺪﺙ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻧﻪ ﻟﻘﻲ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ‬
‫ﺑﺄﺳﻔﻞ ﺑﻠﺪﺡ )‪ (5‬ﻭﺫﻟﻚ )‪ (6‬ﻗﺒﻞ ﺃﻥ ﻳﱰﻝ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻟﻮﺣﻲ‪ ،‬ﻓﻘﺪﻡ )‪ (7‬ﺇﻟﻴﻪ ﺭﺳﻮﻝ‬
‫)‪(8‬‬
‫ﺁﻛﻞ ﳑﺎ ﺗﺬﲝﻮﻥ ﻋﻠﻰ‬ ‫ﺍﷲ ‪ r‬ﺳﻔﺮﺓ ﰲ ﳊﻢ‪ .‬ﻓﺄﰉ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ ﺯﻳﺪ‪ :‬ﺇﱐ ﻻ‬
‫ﻭﻻ ﺁﻛﻞ ﺇﻻ ﳑﺎ ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ { )‪ . (10‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻪ‪ " :‬ﻭﺇﻥ ﺯﻳﺪ ﺑﻦ‬ ‫)‪(9‬‬
‫ﺃﻧﺼﺎﺑﻜﻢ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ﻛﺎﻥ ﻳﻌﻴﺐ ﻋﻠﻰ ﻗﺮﻳﺶ ﺫﺑﺎﺋﺤﻬﻢ‪ ،‬ﻭﻳﻘﻮﻝ‪ " :‬ﺍﻟﺸﺎﺓ ﺧﻠﻘﻬﺎ ﺍﷲ‪ ،‬ﻭﺃﻧﺰﻝ ﳍﺎ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﳌﺎﺀ‪ ،‬ﻭﺃﻧﺒﺖ ﳍﺎ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﻜﻸ‪ ،‬ﰒ ﺃﻧﺘﻢ ﺗﺬﲝﻮ‪‬ﺎ ﻋﻠﻰ ﻏﲑ ﺍﺳﻢ ﺍﷲ ؟! )‪ (11‬ﺇﻧﻜﺎﺭﺍ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٣ :‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﺑﻦ ﺃﰊ ﻋﻴﺎﺵ ﺍﻷﺳﺪﻱ ‪ ،‬ﻣﻮﱃ ﺁﻝ ﺍﻟﺰﺑﲑ ‪ ،‬ﺛﻘﺔ ﻓﻘﻴﻪ ‪ ،‬ﺇﻣﺎﻡ ﰲ ﺍﳌﻐﺎﺯﻱ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪،‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪١٤١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٨٦ / ٢‬ﺕ‪. (١٤٨٦‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ،‬ﺍﳌﺪﱐ ﺍﻟﻔﻘﻴﻪ ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻠﻤ‪‬ﺎ ﻭﻓﻘﻬ‪‬ﺎ ﻭﻭﺭﻋ‪‬ﺎ ﻭﻋﺒﺎﺩﺓ ﻭﺗﻘﻰ ‪،‬‬
‫ﻭﻛﺎﻥ ﻳﺸﺒﻪ ﺃﺑﺎﻩ ﰲ ﺍﻟﺴﻤﺖ ﻭﺍﳍﺪﻱ ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ ﺍﳌﻜﺜﺮﻳﻦ ﻟﻠﺤﺪﻳﺚ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪١٠٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٤٣٨ / ٣‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ﺍﻟﻌﺪﻭﻱ ‪ ،‬ﻭﺍﻟﺪ ﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ ‪ ،‬ﻭﺍﺑﻦ ﻋﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻹﺻﺎﺑﺔ ‪ " :‬ﺫﻛﺮﻩ ﺍﻟﺒﻐﻮﻱ ﻭﺍﺑﻦ ﻣﻨﺪﻩ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﻷﻧﻪ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﲞﻤﺲ ﺳﻨﲔ " ‪،‬‬
‫ﻭﻫﻮ ﳑﻦ ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻦ ﺍﳊﻨﻴﻔﻴﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٥٦٩ / ١‬ﺕ‪. (٢٩٢٣‬‬
‫)‪ (5‬ﺑﻠﺪﺡ ‪ :‬ﻭﺍﺩ ﻏﺮﺏ ﻣﻜﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪. (٤٨٠ / ١‬‬
‫)‪ (6‬ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻭﺫﺍﻙ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻓﻘﺪﻣﺖ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ( ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ‪ .‬ﻭﰲ )ﺏ( ‪:‬‬
‫ﻓﻘﺪﻡ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﺴﺖ ‪ .‬ﻭﻫﻲ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ ﺩ( ‪ :‬ﻋﻠﻰ ﺃﺻﻨﺎﻣﻜﻢ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﻛﻤﺎ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫)‪ (10‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﺼﻴﺪ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ ﻭﺍﻷﺻﻨﺎﻡ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٥٤٩٩‬ﻣﻦ‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٦٣٠ / ٩‬ﻭﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺑﺎﺏ ﺣﺪﻳﺚ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (١٤٢ / ٧) ، (٣٨٢٦‬‬
‫)‪ (11‬ﻫﺬﻩ ﻣﻦ ﺑﻘﻴﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﺭﻗﻢ )‪ (٣٨٢٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬

‫‪٥٢٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﺬﻟﻚ ﻭﺇﻋﻈﺎﻣﺎ ﻟﻪ‪.‬‬

‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ (1) { ¾ÏmÎ/ «!$# ÎŽö•tóÏ9 ¨@Ïdé& !$tBur } :‬ﻇﺎﻫﺮﻩ‪ :‬ﺃﻧﻪ ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪،‬‬
‫ﻣﺜﻞ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺫﺑﻴﺤﺔ ﻟﻜﺬﺍ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﻘﺼﻮﺩ‪ :‬ﻓﺴﻮﺍﺀ ﻟﻔﻆ ﺑﻪ ﺃﻭ ﱂ ﻳﻠﻔﻆ‪.‬‬
‫ﻭﲢﺮﱘ ﻫﺬﺍ ﺃﻇﻬﺮ ﻣﻦ ﲢﺮﱘ ﻣﺎ ﺫﲝﻪ ﻟﻠﺤﻢ‪ ،‬ﻭﻗﺎﻝ ﻓﻴﻪ‪ :‬ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﳓﻮﻩ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﺎ‬
‫ﺫﲝﻨﺎﻩ ﳓﻦ ﻣﺘﻘﺮﺑﲔ ﺑﻪ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻛﺎﻥ ﺃﺯﻛﻰ ﻭﺃﻋﻈﻢ ﳑﺎ ﺫﲝﻨﺎﻩ ﻟﻠﺤﻢ‪ ،‬ﻭﻗﻠﻨﺎ ﻋﻠﻴﻪ‪:‬‬
‫ﺑﺎﺳﻢ ﺍﷲ‪ ،‬ﻓﺈﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﺼﻼﺓ ﻟﻪ ﻭﺍﻟﻨﺴﻚ ﻟﻪ ﺃﻋﻈﻢ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﲰﻪ ﰲ ﻓﻮﺍﺗﺢ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﰲ‬ ‫ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﲰﻪ‬ ‫ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺸﺮﻙ ﺑﺎﻟﺼﻼﺓ ﻟﻐﲑﻩ ﻭﺍﻟﻨﺴﻚ ﻟﻐﲑﻩ ﺃﻋﻈﻢ‬
‫ﻓﻮﺍﺗﺢ ﺍﻷﻣﻮﺭ‪ .‬ﻓﺈﺫﺍ ﺣﺮﻡ ﻣﺎ ﻗﻴﻞ ﻓﻴﻪ‪ :‬ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ‪ ،‬ﺃﻭ ﺍﻟﺰﻫﺮﺓ؛ ﻓﻸﻥ ﳛﺮﻡ ﻣﺎ ﻗﻴﻞ ﻓﻴﻪ‪ :‬ﻷﺟﻞ‬
‫ﺍﳌﺴﻴﺢ ﻭﺍﻟﺰﻫﺮﺓ )‪ (4‬ﺃﻭ ﻗﺼﺪ ﺑﻪ ﺫﻟﻚ‪ ،‬ﺃﻭﱃ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺒﲔ ﻟﻚ ﺿﻌﻒ ﻗﻮﻝ ﻣﻦ ﺣﺮﻡ ﻣﺎ ﺫﺑﺢ ﺑﺎﺳﻢ ﻏﲑ ﺍﷲ‪ ،‬ﻭﱂ ﳛﺮﻡ ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻟﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ ،‬ﺑﻞ ﻟﻮ ﻗﻴﻞ ﺑﺎﻟﻌﻜﺲ ﻟﻜﺎﻥ ﺃﻭﺟﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﲑ ﺍﷲ‬
‫ﺃﻋﻈﻢ ﻛﻔﺮﺍ ﻣﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻐﲑ ﺍﷲ‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺑﺴﻢ ﺍﷲ‪،‬‬ ‫ﻭﺇﻥ ﻗﺎﻝ ﻓﻴﻪ‪:‬‬ ‫ﺇﻟﻴﻪ ﳊﺮﻡ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ :‬ﻓﻠﻮ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ ﻣﺘﻘﺮﺑﺎ ﺑﻪ‬
‫ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﻣﻨﺎﻓﻘﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﺬﻳﻦ ﻳﺘﻘﺮﺑﻮﻥ ﺇﱃ )‪ (8‬ﻭﺍﻟﻜﻮﺍﻛﺐ ﺑﺎﻟﺬﺑﺢ ﻭﺍﻟﺒﺨﻮﺭ‬
‫ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺆﻻﺀ ﻣﺮﺗﺪﻳﻦ ﻻ ﺗﺒﺎﺡ ﺫﺑﻴﺤﺘﻬﻢ ﲝﺎﻝ‪ ،‬ﻟﻜﻦ ﳚﺘﻤﻊ ﰲ ﺍﻟﺬﺑﻴﺤﺔ‬
‫ﻣﺎﻧﻌﺎﻥ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٣ :‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﻫﻨﺎ ‪ :‬ﺷﺮﻛﹰﺎ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﺳﻢ ﻫﺬﺍ ﺍﻟﻐﲑ ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﺃﻭ ﺍﻟﺰﻫﺮﻱ ‪ .‬ﻭﺍﻟﺰﻫﺮﺓ ‪ :‬ﳒﻢ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺴﻴﺎﺭﺓ ﺷﺪﻳﺪﺓ ﺍﻟﻠﻤﻌﺎﻥ ‪.‬‬
‫)‪ (5‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﳛﺮﻡ ‪.‬‬
‫)‪ (7‬ﻓﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻷﻭﻟﻴﺎﺀﻭ ‪.‬‬

‫‪٥٢٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺫﺑﺎﺋﺢ ﺍﳉﻦ ﺍﳌﺰﻋﺰﻣﺔ‬

‫)‪(1‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺬﺑﺢ‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﻣﺎ ﻗﺪ ﻳﻔﻌﻠﻪ ﺍﳉﺎﻫﻠﻮﻥ ﲟﻜﺔ ‪-‬ﺷﺮﻓﻬﺎ ﺍﷲ‪-‬‬
‫ﻟﻠﺠﻦ )‪ (2‬ﻭﳍﺬﺍ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺫﺑﺎﺋﺢ ﺍﳉﻦ )‪ (3‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﻣﺎ ﻗﺪﻣﻨﺎﻩ‬
‫ﻣﻦ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻰ ﻋﻦ ﺍﻟﺬﺑﺢ ﰲ ﻣﻮﺍﺿﻊ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﻣﻮﺍﺿﻊ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀﺎ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﻫﺎﺭﻭﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ )‪ (4‬ﺣﺪﺛﻨﺎ‬
‫)‪(7‬‬ ‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬ ‫ﻋﻦ ﺃﰊ ﺭﳛﺎﻧﺔ‬ ‫ﻋﻦ ﻋﻮﻑ‬ ‫ﲪﺎﺩ ﺑﻦ ﻣﺴﻌﺪﺓ‬
‫ﻗﺎﻝ‪ " :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻦ ﻣﻌﺎﻗﺮﺓ ﺍﻷﻋﺮﺍﺏ )‪ " (8‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻏﻨﺪﺭ ﺃﻭﻗﻔﻪ ﻋﻠﻰ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ )‪. (9‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﺗﻔﺴﲑﻩ‪ :‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ‪ ،‬ﻋﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻋﻦ ﻋﻮﻑ‬
‫ﺍﻷﻋﺮﺍﰊ )‪ (10‬ﻋﻦ ﺃﰊ ﺭﳛﺎﻧﺔ ﻗﺎﻝ‪ :‬ﺳﺌﻞ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﻣﻌﺎﻗﺮﺓ ﺍﻷﻋﺮﺍﺏ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﺇﱐ‬

‫)‪ (1‬ﺷﺮﻓﻬﺎ ﺍﷲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺩ( ‪.‬‬

‫)‪ (2‬ﻭﺫﻟﻚ ﺍﺗﻘﺎﺀ ﻟﺸﺮﻫﻢ ﺑﺰﻋﻤﻬﻢ ‪.‬‬
‫)‪ (3‬ﺃﻭﺭﺩ ﺫﻟﻚ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﰲ ﺣﺪﻳﺚ ﻣﺮﺳﻞ ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻳﺮﻓﻊ ﺍﳊﺪﻳﺚ )‪ ، (٣١٤ / ٩‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ‬
‫ﺭﻭﺍﻩ ﰲ ﺍﻟﻀﻌﻔﺎﺀ ﻣﺮﻓﻮﻋ‪‬ﺎ ‪ ،‬ﻭﺫﻛﺮ ﺳﻨﺪﻩ ﺇﱃ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺗﻴﺴﲑ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ )ﺹ‪ ، (١٥٨‬ﻁ ﺍﻹﻓﺘﺎﺀ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻫﺎﺭﻭﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮﻭﺍﻥ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺃﺑﻮ ﻣﻮﺳﻰ ‪ ،‬ﺍﳊﻤﺎﻝ ﺍﻟﺒﺰﺍﺯ ‪ ،‬ﺛﻘﺔ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ﻋﺪﺍ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٤٣‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ ﻳﻨﺎﻫﺰ ﺍﻟﺜﻤﺎﻧﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣١٢ / ٢‬ﺕ‪. (١٨‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﲪﺎﺩ ﺑﻦ ﻣﺴﻌﺪﺓ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪٢٠٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٩٧ / ١‬ﺕ‪. (٥٤٨‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﻮﻑ ﺑﻦ ﺃﰊ ﲨﻴﻠﺔ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻄﺮ ﺍﻟﺒﺼﺮﻱ ـ ﻭﻗﻴﻞ ‪ :‬ﺍﲰﻪ ﺯﻳﺎﺩ ـ ﺃﺑﻮ ﺭﳛﺎﻧﺔ ‪ ،‬ﺻﺪﻭﻕ ‪ ،‬ﺗﻐﲑ ﺁﺧﺮ ﺃﻣﺮﻩ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٥١ / ١‬ﺕ‪. (٦٤٢‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﺍﻷﺻﺤﺎﺏ ‪ :‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺿﺎﺣﻲ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﻛﻞ ﻣﻌﺎﻗﺮﺓ ﺍﻷﻋﺮﺍﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪٣ ) ، (٢٨٢٠‬‬
‫‪ ، (٢٤٦ /‬ﻭﻣﻌﺎﻗﺮﺓ ﺍﻷﻋﺮﺍﺏ ‪ :‬ﺃﻥ ﻳﺘﺒﺎﺭﻯ ﺍﻟﺮﺟﻼﻥ ﻭﻳﺘﻔﺎﺧﺮﺍﻥ ﰲ ﻋﻘﺮ ﺍﻹﺑﻞ ‪ ،‬ﻭﻳﺘﻜﺎﺛﺮﺍﻥ ﰲ ﺫﻟﻚ ‪ ،‬ﻓﺄﻳﻬﻤﺎ ﻳﻌﻘﺮ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺻﺎﺣﺒﻪ ﺗﻜﻮﻥ ﺍﻟﻐﻠﺒﺔ ﻟﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ﰲ ﺣﺎﺷﻴﺔ ﺃﰊ ﺩﺍﻭﺩ )‪. (٢٤٦ / ٣‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻋﻮﻑ ﺑﻦ ﺃﰊ ﲨﻴﻠﺔ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬

‫‪٥٢٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺧﺎﻑ ﺃﻥ ﺗﻜﻮﻥ ﳑﺎ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ " )‪. (1‬‬

‫)‪(2‬‬
‫ﺩﺣﻴﻢ ﰲ ﺗﻔﺴﲑﻩ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﰊ‪ ،‬ﺣﺪﺛﻨﺎ‬ ‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻋﻦ ﺭﺑﻌﻲ ﺑﻦ )‪ (3‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳉﺎﺭﻭﺩ )‪ (4‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﳉﺎﺭﻭﺩ )‪ (5‬ﻗﺎﻝ‪:‬‬
‫)‪(9‬‬ ‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺷﺎﻋﺮ‪ ،‬ﻧﺎﻓﺮ ﺃﺑﺎ ﺍﻟﻔﺮﺯﺩﻕ ﻏﺎﻟﺒﺎ‬ ‫ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺑﻦ ﻭﺛﻴﻞ‬ ‫ﻣﻦ ﺑﲏ ﺭﻳﺎﺡ‬ ‫ﻛﺎﻥ‬
‫ﺍﻟﺸﺎﻋﺮ‪ ،‬ﲟﺎﺀ ﺑﻈﻬﺮ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﻌﻘﺮ ﻫﺬﺍ ﻣﺎﺋﺔ ﻣﻦ ﺇﺑﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎﺋﺔ ﻣﻦ ﺇﺑﻠﻪ ﺇﺫﺍ ﻭﺭﺩﺕ‬
‫ﺍﳌﺎﺀ‪ ،‬ﻓﻠﻤﺎ ﻭﺭﺩﺕ ﺍﻹﺑﻞ ﺍﳌﺎﺀ ﻗﺎﻣﺎ ﺇﻟﻴﻬﺎ ﺑﺄﺳﻴﺎﻓﻬﻤﺎ ﻓﺠﻌﻼ ﻳﻨﺴﻔﺎﻥ ﻋﺮﺍﻗﻴﺒﻬﺎ‪ ،‬ﻓﺨﺮﺝ ﺍﻟﻨﺎﺱ‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻭﻋﻠﻲ ‪ t‬ﺑﺎﻟﻜﻮﻓﺔ ﻓﺨﺮﺝ ﻋﻠﻰ ﺑﻐﻠﺔ‬ ‫ﻭﺍﻟﺒﻐﺎﻝ‪ ،‬ﻳﺮﻳﺪﻭﻥ ﺍﳊﻤﻞ‬ ‫ﻋﻠﻰ ﺍﳊﻤﺮﺍﺕ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻭﻫﻮ ﻳﻨﺎﺩﻱ‪ " :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻻ ﺗﺄﻛﻠﻮﺍ ﻣﻦ ﳊﻮﻣﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺃﻫﻞ ‪‬ﺎ‬
‫ﻟﻐﲑ ﺍﷲ " )‪. (12‬‬

‫)‪ (1‬ﱂ ﺃﻋﺜﺮ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺪﻣﺸﻘﻲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ )‪. (١٦ / ١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﻭﻫﻮ ﺧﻄﺄ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺭﺑﻌﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳉﺎﺭﻭﺩ ﺑﻦ ﺃﰊ ﺳﱪﺓ ﺍﳍﺬﱄ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ ﻣﻦ ﺍﻟﺜﺎﻣﻨﺔ "‬
‫ﺃﺧﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٣ / ١‬ﺕ‪. (٢٩‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺍﳉﺎﺭﻭﺩ ﺑﻦ ﺃﰊ ﺳﱪﺓ ﺍﳍﺬﱄ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺃﺑﻮ ﻧﻮﻓﻞ ‪ ،‬ﺟﺪ ﺭﺑﻌﻲ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺮﲨﺘﻪ ‪ .‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪" :‬‬
‫ﺻﺪﻭﻕ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ " ﺗﻮﰲ ﺳﻨﺔ )‪١٢٠‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪) ، (١٢٤ / ١‬ﺕ‪. (٢٠‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻳﻌﲏ ﻛﺎﻥ ‪ .‬ﻭﰲ )ﺩ( ‪ :‬ﻛﺎﻥ ﻳﻌﲏ ‪ ،‬ﻭﻟﻌﻞ ﻳﻌﲏ ﻣﻦ ﺯﻳﺎﺩﺍﺕ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (7‬ﻫﻢ ﺑﻄﻦ ﻣﻦ ﲤﻴﻢ ﻳﻨﺴﺐ ﺇﱃ ﺭﻳﺎﺡ ﺑﻦ ﻳﺮﺑﻮﻉ ﺍﻟﺘﻤﻴﻤﻲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ )‪. (٤٦ / ٢‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺳﺤﻴﻢ ﺑﻦ ﻭﺛﻴﻞ ﺍﻟﺮﻳﺎﺣﻲ ‪ ،‬ﻋﺎﺵ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﺩﺭﻙ ﺍﻹﺳﻼﻡ ‪ ،‬ﺷﺎﻋﺮ ﳐﻀﺮﻡ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪(١١٠ / ٢‬‬
‫‪) ،‬ﺕ ‪. (٣٦٦٥‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﻏﺎﻟﺐ ﺑﻦ ﺻﻌﺼﻌﺔ ﺑﻦ ﻧﺎﺟﻴﺔ ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﻭﺍﻟﺪ ﺍﻟﻔﺮﺯﺩﻕ ﺍﻟﺸﺎﻋﺮ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻹﺻﺎﺑﺔ ‪ :‬ﻷﺑﻴﻪ ﺻﺤﺒﺔ ‪ ،‬ﻭﻟﻪ ﺇﺩﺭﺍﻙ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (١٩٣ / ٣‬ﺕ‪. (٦٩٣١‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳊﻤﺮ ‪ .‬ﻭﺍﳊﹸﻤ‪‬ﺮﺍﺕ ﲨﻊ ‪ :‬ﺣ‪‬ﻤ‪‬ﺮ ‪ ،‬ﻭﺍﳊﹸﻤ‪‬ﺮ ﲨﻊ ‪ :‬ﺣِﻤ‪‬ﺎﺭ ‪ .‬ﻓﺎﳊﹸﻤ‪‬ﺮﺍﺕ ﲨﻊ ﺍﳉﻤﻊ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ ‪ ،‬ﻣﺎﺩﺓ )ﲪﺮ( ‪. (٢١٢ / ٤) ،‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻠﺤﻢ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﻤﻞ ‪ :‬ﲪﻞ ﺍﻟﻠﺤﻢ ‪.‬‬
‫)‪ (12‬ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﺑﺴﻨﺪﻩ " ﺣﺪﺛﻨﺎ ﺃﰊ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﻳﻮﻧﺲ ‪ ،‬ﺣﺪﺛﻨﺎ ﺭﺑﻌﻲ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﲰﻌﺖ ﺍﳉﺎﺭﻭﺩ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ، " . .‬ﻓﺬﻛﺮ ﺍﻟﻘﺼﺔ )‪. ( ٨ / ٢‬‬

‫‪٥٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺑﺬﲝﻪ ﻏﲑ ﺍﷲ‪ ،‬ﺩﺍﺧﻼ ﻓﻴﻤﺎ ﺃﻫﻞ ﺑﻪ ﻟﻐﲑ ﺍﷲ؛‬ ‫ﻓﻬﺆﻻﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﻓﺴﺮﻭﺍ ﻣﺎ ﻗﺼﺪ‬
‫ﻓﻌﻠﻤﺖ )‪ (2‬ﺃﻥ ﺍﻵﻳﺔ ﱂ ﻳﻘﺘﺼﺮ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺑﺎﺳﻢ ﻏﲑ ﺍﷲ‪ ،‬ﺑﻞ ﻣﺎ ﻗﺼﺪ ﺑﻪ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﻏﲑ‬
‫ﺍﷲ ﻓﻬﻮ ﻛﺬﻟﻚ‪ ،‬ﻭﻛﺬﻟﻚ )‪ (3‬ﺗﻔﺎﺳﲑ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ ﻫﻮ ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ‬
‫ﺍﷲ‪.‬‬
‫ﻋﻮﺩﺓ ﺇﱃ ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ‬
‫ﻭﺭﻭﻳﻨﺎ ﰲ ﺗﻔﺴﲑ ﳎﺎﻫﺪ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﳒﻴﺢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﻗﺎﻝ‪ " :‬ﻛﺎﻧﺖ ﺣﺠﺎﺭﺓ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻳﺬﺑﺢ ﳍﺎ ﺃﻫﻞ‬ ‫)‪(4‬‬
‫‪{ É=ÝÁ‘Z9$#‬‬ ‫‪’n?tã yxÎ/èŒ $tBur‬‬ ‫}‬
‫ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻳﺒﺪﻟﻮ‪‬ﺎ ﺇﺫﺍ ﺷﺎﺀﻭﺍ ﲝﺠﺎﺭﺓ ﺃﻋﺠﺐ ﺇﻟﻴﻬﻢ ﻣﻨﻬﺎ " )‪. (5‬‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻓﻀﻴﻞ‪ ،‬ﻋﻦ ﺃﺷﻌﺚ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫} ‪ (7) (6) { É=ÝÁ‘Z9$# ’n?tã yxÎ/èŒ $tBur‬ﻗﺎﻝ‪ " :‬ﻫﻮ ﲟﱰﻟﺔ )‪ (8‬ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ "‪.‬‬
‫ﻭﰲ ﺗﻔﺴﲑ ﻗﺘﺎﺩﺓ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ‪ " :‬ﻭﺃﻣﺎ ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ‪ :‬ﻓﺎﻟﻨﺼﺐ ﺣﺠﺎﺭﺓ ﻛﺎﻥ ﺃﻫﻞ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻳﻌﺒﺪﻭ‪‬ﺎ ﻭﻳﺬﲝﻮﻥ ﳍﺎ‪ ،‬ﻓﻨﻬﻰ ﺍﷲ ﻋﻦ ﺫﻟﻚ " )‪. (9‬‬
‫)‪(10‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ " :‬ﺍﻟﻨﺼﺐ ﺃﺻﻨﺎﻡ ﻛﺎﻧﻮﺍ ﻳﺬﲝﻮﻥ‬ ‫ﻭﰲ ﺗﻔﺴﲑ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﻠﺤﺔ‬

‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﺎ ﻗﺪ ﻗﺼﺪ ‪.‬‬

‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺑﻞ ﻣﺎ ﻗﺼﺪ )ﺳﻄﺮ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻭﻛﺬﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﳎﺎﻫﺪ )ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻮﺭﰐ( )ﺹ‪ ، (١٨٥‬ﻭﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ )‪. (٤٩ ، ٤٨ / ٦‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٣ :‬‬
‫)‪ (7‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﺎﻟﻨﺼﺐ ﺣﺠﺎﺭﺓ )ﺳﻄﺮ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻫﻮ ﻣﺎ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ ‪ ،‬ﺃﻱ ‪ :‬ﺑﺴﻘﻮﻁ )ﲟﱰﻟﺔ( ‪.‬‬
‫)‪ (9‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ )‪. (٤٨ / ٦‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﻠﺤﺔ ﺳﺎﱂ ﺑﻦ ﺍﳌﺨﺎﺭﻕ ﺍﳍﺎﴰﻲ ‪ ،‬ﺃﺻﻠﻪ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﲪﺺ ‪ ،‬ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫‪ ،‬ﻭﱂ ﻳﺴﻤﻊ ﻣﻨﻪ ‪ ،‬ﺻﺪﻭﻕ ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﻭﺿﻌﻔﻪ ﺑﻌﻀﻬﻢ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﺣﺪﻳﺜﹰﺎ ﻭﺍﺣﺪﺍ‬
‫‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪١٤٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ٣٣٩ / ٧‬ـ ‪، (٣٤١‬‬
‫)ﺕ‪ ، (٥٦٧‬ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٩ / ٢‬ﺕ‪. (٣٦٢‬‬

‫‪٥٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻳﻬﻠﻮﻥ ﻋﻠﻴﻬﺎ " )‪. (1‬‬

‫)‪(2‬‬
‫ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺃﲪﺪ ﻋﻤﺎ ﻳﻘﺮﺏ ﻵﳍﺘﻬﻢ ﻳﺬﲝﻪ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻘﺪ ﻧﻘﻞ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺳﻌﻴﺪ‬
‫ﺭﺟﻞ ﻣﺴﻠﻢ‪ .‬ﻗﺎﻝ‪ " :‬ﻻ ﺑﺄﺱ ﺑﻪ " )‪. (3‬‬
‫ﻗﻴﻞ‪ :‬ﺇﳕﺎ ﻗﺎﻝ ﺃﲪﺪ ﺫﻟﻚ؛ ﻷﻥ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺫﲝﻪ ﲰﻰ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﻘﺼﺪ ﺫﲝﻪ ﻟﻐﲑ ﺍﷲ‪،‬‬
‫ﻭﻻ ﻳﺴﻤﻲ ﻏﲑﻩ‪ ،‬ﺑﻞ ﻳﻘﺼﺪ ﺿﺪ )‪ (4‬ﻣﺎ ﻗﺼﺪﻩ ﺻﺎﺣﺐ ﺍﻟﺸﺎﺓ‪ ،‬ﻓﺘﺼﲑ ﻧﻴﺔ ﺻﺎﺣﺐ ﺍﻟﺸﺎﺓ ﻻ‬
‫ﺃﺛﺮ ﳍﺎ‪ ،‬ﻭﺍﻟﺬﺍﺑﺢ ﻫﻮ ﺍﳌﺆﺛﺮ ﰲ ﺍﻟﺬﺑﺢ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﳌﺴﻠﻢ ﻟﻮ ﻭﻛﻞ ﻛﺘﺎﺑﻴﺎ ﰲ ﺫﺑﻴﺤﺔ‪ ،‬ﻓﺴﻤﻰ‬
‫ﻋﻠﻴﻬﺎ ﻏﲑ ﺍﷲ )‪ (5‬ﱂ ﺗﺒﺢ‪.‬‬
‫)‪(6‬‬
‫ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬‬ ‫ﻭﳍﺬﺍ ﳌﺎ ﻛﺎﻥ ﺍﻟﺬﺑﺢ ﻋﺒﺎﺩﺓ ﰲ ﻧﻔﺴﻪ ﻛﺮﻩ ﻋﻠﻲ ‪t‬‬
‫ﻣﻨﻬﻢ ﺃﲪﺪ ﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻨﻪ‪ -‬ﺃﻥ ﻳﻮﻛﻞ ﺍﳌﺴﻠﻢ ﰲ ﺫﺑﺢ ﻧﺴﻴﻜﺘﻪ ﻛﺘﺎﺑﻴﺎ؛ ﻷﻥ ﻧﻔﺲ‬
‫ﺍﻟﺬﺑﺢ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ‪ ،‬ﻣﺜﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﳍﺬﺍ ﲣﺘﺺ ﲟﻜﺎﻥ ﻭﺯﻣﺎﻥ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﲞﻼﻑ ﺗﻔﺮﻗﺔ‬
‫ﺍﻟﻠﺤﻢ‪ ،‬ﻓﺈﻧﻪ ﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ‪ ،‬ﻭﳍﺬﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻭﺟﻮﺏ ﲣﺼﻴﺺ ﺃﻫﻞ ﺍﳊﺮﻡ ﺑﻠﺤﻮﻡ ﺍﳍﺪﺍﻳﺎ‬
‫ﺍﳌﺬﺑﻮﺣﺔ ﰲ ﺍﳊﺮﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﺤﻴﺢ ﲣﺼﻴﺼﻬﻢ ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﲞﻼﻑ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻋﺒﺎﺩﺓ‬
‫ﻣﺎﻟﻴﺔ ﳏﻀﺔ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﺪ ﻻ ﻳﺆﺛﺮ ﻓﻴﻬﺎ ﻧﻴﺔ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻨﺼﻮﺻﺔ ﻋﻦ ﺃﲪﺪ‬
‫ﳏﺘﻤﻠﺔ‪.‬‬
‫ﻓﻬﺬﺍ ﲤﺎﻡ ﺍﻟﻜﻼﻡ ﰲ ﺫﺑﺎﺋﺤﻬﻢ ﻷﻋﻴﺎﺩﻫﻢ‪.‬‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ )‪. (٤٩ / ٦‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺸﺎﻟﻨﺠﻲ ‪ ،‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ ،‬ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺭﻭﻯ ﻋﻦ ﺃﲪﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ‪ ،‬ﻭﻛﺎﻥ ﻛﺒﲑ ﺍﻟﻘﺪﺭ‬
‫ﻋﻨﺪﻫﻢ ‪ ،‬ﺇﻣﺎﻡ ﻓﺎﺿﻞ ‪ ،‬ﺻﻨﻒ ﻛﺘﺒ‪‬ﺎ ﰲ ﺍﻟﻔﻘﻪ ﻭﻏﲑﻩ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٤٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪١٠٤ / ١‬‬
‫‪) ، (١٠٥ ،‬ﺕ‪ ، (١١٣‬ﻭﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ )‪. (١٧٧ ، ١٧٦ / ٢‬‬
‫)‪ (3‬ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﺃﻳﻀ‪‬ﺎ )‪. (٣٦ / ١١‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻣﻨﻪ ﻏﲑ( ‪ ،‬ﺑﺪﻝ ‪) :‬ﺿﺪ( ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪. (٣٦ / ١١‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ .‬ﻭﻟﻌﻠﻪ ﺇﺩﺭﺍﺝ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺻﻮﻡ ﺃﻳﺎﻡ ﻋﻴﺪ ﺍﻟﻜﻔﺎﺭ‬
‫ﻓﺄﻣﺎ ﺻﻮﻡ ﺃﻳﺎﻡ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ ﻣﻔﺮﺩﺓ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﻛﺼﻮﻡ ﻳﻮﻡ ﺍﻟﻨﲑﻭﺯ ﻭﺍﳌﻬﺮﺟﺎﻥ‪ ،‬ﻭﳘﺎ ﻳﻮﻣﺎﻥ‬
‫)‪(1‬‬
‫ﲢﺼﻞ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﺃﻭ ﺑﺘﺮﻙ‬ ‫ﻳﻌﻈﻤﻬﻤﺎ ﺍﻟﻔﺮﺱ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ؛ ﻷﺟﻞ ﺃﻥ ﺍﳌﺨﺎﻟﻔﺔ‬
‫ﲣﺼﻴﺼﻪ ﺑﻌﻤﻞ ﺃﺻﻼ‪.‬‬
‫ﻓﻨﺬﻛﺮ ﺻﻮﻡ ﻳﻮﻡ )‪ (2‬ﺍﻟﺴﺒﺖ ﺃﻭﻻ‪:‬‬
‫ﻭﺫﻟﻚ ﺃﻧﻪ ﺭﻭﻯ ﺛﻮﺭ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺴﺮ ﺍﻟﺴﻠﻤﻲ )‪ (3‬ﻋﻦ‬
‫ﺃﺧﺘﻪ ﺍﻟﺼﻤﺎﺀ )‪ (4‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺇﻻ ﻓﻴﻤﺎ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻜﻢ ﻭﺇﻥ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻨﺐ ﺃﻭ ﻋﻮﺩ ﺷﺠﺮﺓ ‪ -‬ﻭﰲ ﻟﻔﻆ‪ :‬ﺇﻻ ﻋﻮﺩ ﻋﻨﺐ ﺃﻭ ﳊﺎﺀ‬ ‫ﱂ ﳚﺪ ﺃﺣﺪﻛﻢ ﺇﻻ ﳊﺎﺀ‬
‫ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬ ‫)‪(7‬‬
‫ﺷﺠﺮﺓ ‪ -‬ﻓﻠﻴﻤﻀﻐﻪ {‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺍﳌﺨﺎﻟﻔﺔ ﺍﳌﻔﺮﺩﺓ ﲢﺼﻞ ‪.‬‬

‫)‪ (2‬ﻳﻮﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺴﺮ ﺑﻦ ﺃﰊ ﺑﺴﺮ ﺍﳌﺎﺯﱐ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﻟﻪ ﻭﻷﺑﻴﻪ ﺻﺤﺒﺔ ‪ ،‬ﻣﺎﺕ ﺑﺎﻟﺸﺎﻡ ﺳﻨﺔ )‪٨٨‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ‬
‫)‪ ، (٩٤‬ﻭﻗﻴﻞ ‪ (١٠٠) :‬ﺳﻨﺔ ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ ﻣﻦ ﻣﺎﺕ ﺑﺎﻟﺸﺎﻡ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﱠﻢ ﻗﺎﻝ ﻟﻪ ‪ " :‬ﻳﻌﻴﺶ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﻗﺮﻧ‪‬ﺎ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪ ٢٨١ / ٢‬ـ ‪) ، (٢٨٢‬ﺕ‪ ، (٤٥٦٤‬ﻭ‪‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٥٩ ، ١٥٨ / ٥‬ﺕ‪. (٢٧١‬‬
‫)‪ (4‬ﻫﻲ ‪ :‬ﺍﻟﺼﻤﺎﺀ ﺑﻨﺖ ﺑﺴﺮ ﺍﳌﺎﺯﻧﻴﺔ ‪ ،‬ﳍﺎ ﻭﻷﺑﻮﻳﻬﺎ ﺻﺤﺒﺔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺍﲰﻬﺎ ‪‬ﻴﺔ ‪ ،‬ﺃﻭ ‪‬ﻴﻤﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪/ ٤‬‬
‫‪) ، (٣٥١‬ﺕ‪(٦٦٦‬؛ ﻭﺍﻻﺳﺘﻴﻌﺎﺏ ‪‬ﺎﻣﺶ ﺍﻹﺻﺎﺑﺔ )‪(٣٥٢ / ٤‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٤٣٢ ، ٤٣١ / ١٢‬‬
‫)ﺕ‪. (٢٨٢٥‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﳋﺎﺀ ‪ ،‬ﻭﻫﻮ ﺗﺼﺤﻴﻒ ‪ ،‬ﻭﺍﻟﻠﺤﺎﺀ ﻫﻮ ‪ :‬ﺍﻟﻘﺸﺮ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﳋﺎﺀ ‪ ،‬ﻭﻫﻮ ﺗﺼﺤﻴﻒ ‪ ،‬ﻭﺍﻟﻠﺤﺎﺀ ﻫﻮ ﺍﻟﻘﺸﺮ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٢٠ / ٣) ، (٧٤٤‬‬
‫‪ ،‬ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﺃﻥ ﳜﺺ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺑﺼﻮﻡ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ٢) ، (٢٤٢١‬‬
‫‪ ، ( ٨٠٥‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ، (٣١٧ / ٣‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢١٦٤‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ‬
‫ﺟﺎﺀ ﰲ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٥٠ / ١) ، (١٧٢٦‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻣﻦ ﻃﺮﻳﻘﲔ )‪/ ٦‬‬
‫‪ . (٣٦٩ ، ٣٦٨‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ )‪ ، (٧٣٩ / ٢‬ﺭﻗﻢ )‪. (٩٨١٨‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺴﻦ " )‪ (1‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮﻯ ﻋﻦ ﺧﺎﻟﺪ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺴﺮ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﻳﻀﺎ‬
‫ﻋﻦ ﺍﻟﺼﻤﺎﺀ ﻋﻦ ﻋﺎﺋﺸﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻷﺻﺤﺎﺏ ﻭﺳﺎﺋﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺛﺮﻡ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﻳﺴﺄﻝ ﻋﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻳﻔﺘﺮﺩ )‪ (2‬ﺑﻪ ﻓﻘﺎﻝ ﺃﻣﺎ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻳﻔﺘﺮﺩ )‪ (3‬ﺑﻪ ﻓﻘﺪ ﺟﺎﺀ‬
‫ﰲ )‪ (4‬ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﺍﻟﺼﻤﺎﺀ )‪ " (5‬ﻳﻌﲏ ﺣﺪﻳﺚ ﺛﻮﺭ ﻋﻦ ﻳﺰﻳﺪ ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﻣﻌﺪﺍﻥ‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺴﺮ‪ ،‬ﻋﻦ ﺃﺧﺘﻪ ﺍﻟﺼﻤﺎﺀ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ‪ } r‬ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺇﻻ‬
‫)‪(9‬‬
‫ﻓﻴﻤﺎ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻜﻢ { )‪ ." (7) (6‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ " :‬ﻭﻛﺎﻥ )‪ (8‬ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻳﺘﻘﻴﻪ‬
‫ﻭﺃﰉ )‪ (10‬ﺃﻥ ﳛﺪﺛﲏ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﲰﻌﻪ ﻣﻦ ﺛﻮﺭ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺴﻤﻌﺘﻪ ﻣﻦ ﺃﰊ ﻋﺎﺻﻢ )‪. (12) (11‬‬
‫ﻗﺎﻝ ﺍﻷﺛﺮﻡ‪ :‬ﻭﺣﺠﺔ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﰲ ﺍﻟﺮﺧﺼﺔ ﰲ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ :‬ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ‬
‫ﳐﺎﻟﻔﺔ ﳊﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺴﺮ‪ ،‬ﻣﻨﻬﺎ ﺣﺪﻳﺚ ﺃﻡ ﺳﻠﻤﺔ ﺣﲔ ﺳﺌﻠﺖ‪ } :‬ﺃﻱ ﺍﻷﻳﺎﻡ ﻛﺎﻥ‬

‫ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٤٣٥ / ١‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ ﻭﱂ ﳜﺮﺟﺎﻩ " ‪ ،‬ﻭﱂ‬
‫ﺃﺟﺪﻩ ﰲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻐﺮﻯ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﻟﻌﻠﻪ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪.‬‬
‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﳍﺎﻣﺶ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (2‬ﻛﺬﺍ ‪) :‬ﻳﻔﺘﺮﺩ( ﰲ )ﺃ ﺩ ﻁ( ‪ ،‬ﻭﰲ )ﺏ( ‪) :‬ﻳﻔﺮﺩ( ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﻳﺘﻔﺮﺩ( ﰲ ﺍﻷﻭﱃ )ﻭﻳﻨﻔﺮﺩ( ﰲ ﺍﻟﺜﺎﻧﻴﺔ ‪.‬‬
‫ﻭﺃﻭﺭﺩﻫﺎ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰲ ﺍﳌﻐﲏ ﲟﺜﻞ ﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ ﺩ ﻁ( )‪ (٩٨ / ٣‬ﻭﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ‪ ،‬ﻭﻛﻠﻬﺎ ﲟﻌﲎ ﺍﻹﻓﺮﺍﺩ ‪.‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﻓﻴﻪ ‪.‬‬
‫)‪ (5‬ﺳﺎﻕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ )‪. (٩٩ ، ٩٨ / ٣‬‬
‫)‪ (6‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٧٤٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٢١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪ ، (١٧٢٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪(١٧٤٩‬‬
‫‪.‬‬
‫)‪ (7‬ﻫﺬﺍ ﻫﻮ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (8‬ﻭﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻨﻔﻴﻪ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ ﻁ( ‪) :‬ﺃﰉ( ﺑﺪﻭﻥ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ‪.‬‬
‫)‪ (11‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٩٩ / ٣‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (12‬ﻫﻮ ‪ :‬ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﳐﻠﺪ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﺸﻴﺒﺎﱐ ‪ ،‬ﺃﺑﻮ ﻋﺎﺻﻢ ﺍﻟﻨﺒﻴﻞ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺛﺒﺖ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪٢١٢‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٧٣ / ١‬ﺕ‪. (١٦‬‬

‫‪٥٣٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻛﺜﺮ ﺻﻴﺎﻣﺎ ﳍﺎ؟ ﻓﻘﺎﻟﺖ‪ " :‬ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ { )‪. (1‬‬

‫ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ﳍﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ } :‬ﺃﺻﻤﺖ‬ ‫)‪(2‬‬

‫ﻭﻣﻨﻬﺎ‪ :‬ﺣﺪﻳﺚ ﺟﻮﻳﺮﻳﺔ‬
‫)‪(4‬‬
‫ﻓﺎﻟﻐﺪ ﻫﻮ ﻳﻮﻡ‬ ‫ﺃﻣﺲ؟ " ] ﻗﺎﻟﺖ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ [ )‪ " (3‬ﺃﺗﺮﻳﺪﻳﻦ ﺃﻥ ﺗﺼﻮﻣﻲ ﻏﺪﺍ؟ "‬
‫ﺍﻟﺴﺒﺖ { ‪.‬‬
‫)‪(5‬‬
‫ﻭﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ } :‬ﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺇﻻ ﺑﻴﻮﻡ ﻗﺒﻠﻪ ﺃﻭ ﻳﻮﻡ‬

‫ﺑﻌﺪﻩ { )‪ . (6‬ﻓﺎﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻫﻮ )‪ (7‬ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪.‬‬

‫)‪ (1‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪ ، (٣٠٣ / ٤‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪، (٣١٨ / ٣‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ ‪ ، (٢١٦٧‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﻫﺎﻣﺶ ﺍﻟﻜﺘﺎﺏ ‪) :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ( ‪ ،‬ﻭﺃﲪﺪ ﰲ‬
‫ﺍﳌﺴﻨﺪ )‪ ، (٣٢٤ / ٦‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٤٣٦ / ١‬ﻭﺫﻛﺮ ﺃﻥ ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٢٣٥ / ٤‬‬
‫)‪ (2‬ﻫﻲ ‪ :‬ﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺿﺮﺍﺭ ﺑﻦ ﺣﺒﻴﺐ ﺍﳋﺰﺍﻋﻴﺔ ‪ ،‬ﺃﻡ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻛﺎﻥ ﺍﲰﻬﺎ ‪ :‬ﺑﺮﺓ ‪ ،‬ﻭﳌﺎ ﺗﺰﻭﺟﻬﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ﲰﺎﻫﺎ )ﺟﻮﻳﺮﻳﺔ( ‪ ،‬ﻭﻛﺎﻥ ﺳﺒﺎﻫﺎ ﻳﻮﻡ ﺍﳌﺮﻳﺴﻴﻊ ﻓﻮﻗﻌﺖ ﰲ ﺳﻬﻢ ﺛﺎﺑﺖ‬
‫ﺑﻦ ﻗﻴﺲ ‪ ،‬ﻓﻜﺎﺗﺒﺘﻪ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻓﺄﺩﻯ ﻋﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﺗﺰﻭﺟﻬﺎ ‪ ،‬ﻓﺄﻋﺘﻖ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺳﱯ ﻣﻦ ﻗﻮﻣﻬﺎ ﺣﲔ‬
‫ﺻﺎﺭﻭﺍ ﺃﺻﻬﺎﺭ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻦ ﻓﻀﻠﻴﺎﺕ ﺍﻟﻨﺴﺎﺀ ﺃﺩﺑ‪‬ﺎ ﻭﻓﺼﺎﺣﺔ ‪ ،‬ﺗﻮﻓﻴﺖ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺳﻨﺔ )‪٥٦‬ﻫـ( ﻭﻋﻤﺮﻫﺎ )‪ (٦٥‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪ ٤١٩ / ٥‬ـ ‪، (٤٢١‬‬
‫ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. (١٤٨ / ٢‬‬
‫)‪ (3‬ﻣﺎ ﺑﲔ ﺍﻟﻘﻮﺳﲔ ﺍﳌﻌﻘﻮﻓﲔ ﺳﺎﻗﻂ ﻣﻦ ﲨﻴﻊ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺻﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (١٩٨٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪، (٢٣٢ / ٤‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪ ، (٣١٦ / ٣‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢١٦٤‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ‪ :‬ﺇﺳﻨﺎﺩﻩ‬
‫ﺻﺤﻴﺢ ﻟﻜﻦ ﺃﻋﻠﻪ ﺍﳊﺎﻓﻆ )ﻳﻌﲏ ﺍﺑﻦ ﺣﺠﺮ( ﺑﺎﳌﺨﺎﻟﻔﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺃﻭ ﺑﻴﻮﻡ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺻﻮﻡ ﺍﳉﻤﻌﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪( ١٩٨٥‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٢٣٢ / ٤‬ﻭﻟﻔﻈﻪ ‪) :‬ﻻ ﻳﺼﻮﻡ ﺃﺣﺪﻛﻢ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺇﻻ ﻳﻮﻣ‪‬ﺎ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ( ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﻨﻔﺮﺩ‪‬ﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١١٤٤‬ﻭﻟﻔﻈﻪ ‪) :‬ﻻ ﻳﺼﻮﻡ ﺃﺣﺪﻛﻢ‬
‫ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺇﻻ ﺃﻥ ﻳﺼﻮﻡ ﻗﺒﻠﻪ ﺃﻭ ﻳﺼﻮﻡ ﺑﻌﺪﻩ( )‪. (٨٠١ / ٢‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ( ‪.‬‬

‫‪٥٣٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻮﻡ ﺷﻌﺒﺎﻥ ﻛﻠﻪ‪ (1) ،‬ﻭﻓﻴﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪.‬‬
‫ﻭﻓﻴﻪ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻗﺎﻝ‪ } :‬ﻣﻦ ﺻﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺃﺗﺒﻌﻪ‬ ‫)‪(2‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺃﻣﺮ ﺑﺼﻮﻡ ﺍﶈﺮﻡ‬

‫ﺑﺴﺖ ﻣﻦ ﺷﻮﺍﻝ { )‪ (4) " .... (3‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺴﺒﺖ‪.‬‬

‫ﻭﺃﻣﺮ ﺑﺼﻴﺎﻡ ﺃﻳﺎﻡ ﺍﻟﺒﻴﺾ )‪ (5‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺴﺒﺖ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ )‪ (6‬ﻛﺜﲑ )‪. (7‬‬
‫ﻓﻬﺬﺍ ﺍﻷﺛﺮﻡ‪ ،‬ﻓﻬﻢ ﻣﻦ ﻛﻼﻡ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﻧﻪ ﺗﻮﻗﻒ ﻋﻦ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﺃﻧﻪ ﺭﺧﺺ‬
‫)‪(8‬‬
‫ﻋﻠﻞ‬ ‫ﰲ ﺻﻮﻣﻪ‪ ،‬ﺣﻴﺚ ﺫﻛﺮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﳛﺘﺞ ﺑﻪ ﰲ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻹﻣﺎﻡ ﰲ‬
‫ﺍﳊﺪﻳﺚ ) ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ( ﻛﺎﻥ ﻳﺘﻘﻴﻪ‪ ،‬ﻭﺃﰉ ﺃﻥ ﳛﺪﺙ ﺑﻪ‪ ،‬ﻓﻬﺬﺍ ﺗﻀﻌﻴﻒ ﻟﻠﺤﺪﻳﺚ‪.‬‬
‫ﻭﺍﺣﺘﺞ ﺍﻷﺛﺮﻡ ﲟﺎ ﺩﻝ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺘﻮﺍﺗﺮﺓ‪ ،‬ﻋﻠﻰ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﳛﻤﻞ‬
‫)‪(9‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺇﻓﺮﺍﺩﻩ؛ ﻷﻥ ﻟﻔﻈﻪ‪ } :‬ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺇﻻ ﻓﻴﻤﺎ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻜﻢ {‬
‫ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﺩﻟﻴﻞ ﺍﻟﺘﻨﺎﻭﻝ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﳊﺪﻳﺚ ﻋﻢ ﺻﻮﻣﻪ ﻋﻠﻰ ﻛﻞ ﻭﺟﻪ‪ ،‬ﻭﺇﻻ ﻟﻮ ﺃﺭﻳﺪ‬
‫ﺇﻓﺮﺍﺩﻩ ﳌﺎ ﺩﺧﻞ ﺍﻟﺼﻮﻡ ﺍﳌﻔﺮﻭﺽ ﻟﻴﺴﺘﺜﲎ ﻓﺈﻧﻪ ﻻ ﺇﻓﺮﺍﺩ ﻓﻴﻪ‪ ،‬ﻓﺎﺳﺘﺜﻨﺎﺅﻩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺩﺧﻮﻝ ﻏﲑﻩ‪،‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ (٢١٤ ، ٢١٣ / ٤‬ﲡﺪ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺻﻮﻡ ﺷﻌﺒﺎﻥ ‪ ،‬ﻭﻛﻼﻡ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﺣﻮﻟﻪ ‪.‬‬
‫)‪ (2‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺻﻮﻡ ﺍﶈﺮﻡ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٨٢١ / ٢) ، (١١٦٣‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﻟﺼﻴﺎﻡ )‪ ، (١١٦٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٧٥٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٣٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪، (١٧١٦‬‬
‫ﺃﲪﺪ )‪ ، (٤١٧/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٥٤‬‬
‫)‪ (4‬ﻭﺗﻜﻤﻠﺔ ﺍﳊﺪﻳﺚ " ﻛﺎﻥ ﻛﺼﻴﺎﻡ ﺍﻟﺪﻫﺮ " ‪ ،‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺻﻮﻡ ﺳﺘﺔ ﻣﻦ ﺷﻮﺍﻝ‬
‫‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. ( ٨٢٢ / ٨٢٢ / ٢) ، (١١٦٤‬‬
‫)‪ (5‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٢٦ / ٤) ، (١٩٨١‬ﻭﻣﺴﻠﻢ‬
‫)‪. (٨١٨ / ٢‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻫﺬﻩ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻛﺜﲑﺓ ‪.‬‬
‫)‪ (8‬ﰲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (9‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٧٤٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٢١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺼﻴﺎﻡ )‪ ، (١٧٢٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪(١٧٤٩‬‬
‫‪.‬‬

‫‪٥٣٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﲞﻼﻑ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﺑﲔ ﺃﻧﻪ ﺇﳕﺎ ‪‬ﻰ ﻋﻦ ﺇﻓﺮﺍﺩﻩ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ؛ ﻓﻴﻜﻮﻥ ﺍﳊﺪﻳﺚ‪ :‬ﺇﻣﺎ ﺷﺎﺫﺍ ﻏﲑ ﳏﻔﻮﻅ‪ ،‬ﻭﺇﻣﺎ ﻣﻨﺴﻮﺧﺎ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﻗﺪﻣﺎﺀ‬
‫)‪(1‬‬
‫"ﻫﺬﺍ ﺣﺪﻳﺚ‬ ‫ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﺍﻟﺬﻳﻦ ﺻﺤﺒﻮﻩ ﻛﺎﻷﺛﺮﻡ‪ ،‬ﻭﺃﰊ ﺩﺍﻭﺩ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻣﻨﺴﻮﺥ " )‪ . (2‬ﻭﺫﻛﺮ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩﻩ )‪ (3‬ﻋﻦ ﺍﺑﻦ ﺷﻬﺎﺏ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺫﻛﺮ ﻟﻪ ﺃﻧﻪ ‪‬ﻰ ﻋﻦ‬
‫)‪(4‬‬
‫ﻭﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﻗﺎﻝ‪ " :‬ﻣﺎ‬ ‫ﺻﻴﺎﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺷﻬﺎﺏ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﲪﺼﻲ "‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺍﺑﻦ ﺑﺴﺮ ﰲ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪.‬‬ ‫ﻳﻌﲏ ﺣﺪﻳﺚ‬ ‫ﺯﻟﺖ ﻟﻪ ﻛﺎﲤﺎ ﺣﱴ ﺭﺃﻳﺘﻪ ﺍﻧﺘﺸﺮ ﺑﻌﺪ "‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻗﺎﻝ ﻣﺎﻟﻚ‪ " :‬ﻫﺬﺍ ﻛﺬﺏ " )‪ (7‬ﻭﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻜﺮﺍﻫﺔ‪.‬‬

‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻣﻦ ﻛﻼﻡ ﺃﲪﺪ ﺍﻷﺧﺬ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﲪﻠﻪ ﻋﻠﻰ‬ ‫ﺃﺻﺤﺎﺑﻨﺎ ﻓﻔﻬﻤﻮﺍ‬ ‫ﻭﺃﻣﺎ ﺃﻛﺜﺮ‬
‫ﺍﻹﻓﺮﺍﺩ‪ ،‬ﻓﺈﻧﻪ ﺳﺌﻞ ﻋﻦ ﻋﲔ ﺍﳊﻜﻢ‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﺟﻮﺍﺑﻪ ﺑﺎﳊﺪﻳﺚ )‪ (10‬ﻳﻘﺘﻀﻲ ﺍﺗﺒﺎﻋﻪ‪.‬‬
‫ﻭﻣﺎ ﺫﻛﺮﻩ ﻋﻦ ﳛﲕ )‪ (11‬ﺇﳕﺎ ﻫﻮ ﺑﻴﺎﻥ ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻳﻜﺮﻫﻮﻥ ﺇﻓﺮﺍﺩﻩ‬
‫ﺑﺎﻟﺼﻮﻡ‪ ،‬ﻋﻤﻼ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﳉﻮﺩﺓ ﺇﺳﻨﺎﺩﻩ‪ ،‬ﻭﺫﻟﻚ ﻣﻮﺟﺐ ﻟﻠﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﲪﻠﻮﻩ ﻋﻠﻰ ﺍﻹﻓﺮﺍﺩ‬
‫ﻛﺼﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺷﻬﺮ ﺭﺟﺐ‪.‬‬

‫)‪ (1‬ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﻟﻔﻆ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ " :‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻨﺴﻮﺥ " ‪ ،‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪. (٨٠٦ / ٢‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ( ‪ :‬ﺑﺈﺳﻨﺎﺩ ‪.‬‬
‫)‪ (4‬ﺫﻛﺮ ﺫﻟﻚ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٤٣٦ / ١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ، (٨٠٧ / ٢‬ﻭﻗﺎﻝ ﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬
‫ﲪﺼﻲ " ﻳﺮﻳﺪ ﺗﻀﻌﻴﻔﻪ؛ ﻷﻥ ﰲ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺴﺮ ﺭﺍﻭﻳﺎﻥ ﲪﺼﻴﺎﻥ ‪ " . .‬ﺇﱁ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﻭﺷﺮﺡ‬
‫ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪. (٧٤ / ٧‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪. (٨٠٧ / ٢‬‬
‫)‪ (6‬ﺣﺪﻳﺚ ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )‪. (٨٠٧ / ٢‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻭﻣﺎ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﺻﺤﺎﺑﻨﺎ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻓﻘﻬﻮﺍ ‪.‬‬
‫)‪ (10‬ﺑﺎﳊﺪﻳﺚ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (11‬ﻳﻌﲏ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﺣﻴﺚ ﺫﻛﺮ ﺃﻧﻪ ﻳﺘﻘﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪.‬‬

‫‪٥٣٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫} ﻋﻦ‬ ‫)‪(1‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﳍﻴﻌﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﻭﺭﺩﺍﻥ‬
‫)‪(2‬‬
‫ﺣﺪﺛﺘﲏ ﺟﺪﰐ ‪-‬ﻳﻌﲏ ﺍﻟﺼﻤﺎﺀ ‪ -‬ﺃ‪‬ﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻮﻡ‬ ‫ﻋﺒﻴﺪ ﺍﻷﻋﺮﺝ‬
‫ﺍﻟﺴﺒﺖ ﻫﻮ ﻳﺘﻐﺪﻯ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﺗﻌﺎﱄ ﺗﻐﺪﻱ " )‪ (3‬ﻓﻘﺎﻟﺖ‪ " :‬ﺇﱐ ﺻﺎﺋﻤﺔ " ﻓﻘﺎﻝ ﳍﺎ‪ " :‬ﺃﺻﻤﺖ‬
‫ﺃﻣﺲ؟ " ﻗﺎﻟﺖ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ " :‬ﻛﻠﻲ ﻓﺈﻥ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻻ ﻟﻚ ﻭﻻ ﻋﻠﻴﻚ { )‪ . (4‬ﻭﻫﺬﺍ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺇﺳﻨﺎﺩﻩ ﺿﻌﻴﻔﺎ ﻟﻜﻦ ﺗﺪﻝ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ‪ " :‬ﻻ‬
‫ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﻟﺴﺒﺖ " ﺃﻱ‪ :‬ﻻ ﺗﻘﺼﺪﻭﺍ ﺻﻴﺎﻣﻪ ﺑﻌﻴﻨﻪ ﺇﻻ ﰲ ﺍﻟﻔﺮﺽ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻳﻘﺼﺪ‬
‫ﺻﻮﻣﻪ ﺑﻌﻴﻨﻪ‪ ،‬ﲝﻴﺚ ﻟﻮ ﱂ ﳚﺐ ﻋﻠﻴﻪ ﺇﻻ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻛﻤﻦ ﺃﺳﻠﻢ ﻭﱂ ﻳﺒﻖ ﻣﻦ ﺍﻟﺸﻬﺮ‬
‫ﺇﻻ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻓﺈﻧﻪ ﻳﺼﻮﻣﻪ ﻭﺣﺪﻩ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﻘﺼﺪﻩ ﺑﻌﻴﻨﻪ ﰲ ﺍﻟﻔﺮﺽ ﻻ ﻳﻜﺮﻩ‪ ،‬ﲞﻼﻑ ﻗﺼﺪﻩ ﺑﻌﻴﻨﻪ ﰲ ﺍﻟﻨﻔﻞ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﺮﻩ‪ ،‬ﻭﻻ‬
‫)‪(5‬‬
‫ﳎﺮﺩ‬ ‫ﺗﺰﻭﻝ ﺍﻟﻜﺮﺍﻫﺔ ﺇﻻ ﺑﻀﻢ ﻏﲑﻩ ﺇﻟﻴﻪ ﺃﻭ ﻣﻮﺍﻓﻘﺘﻪ ﻋﺎﺩﺓ‪ ،‬ﻓﺎﳌﺰﻳﻞ ﻟﻠﻜﺮﺍﻫﺔ ﰲ ﺍﻟﻔﺮﺽ‬
‫ﻛﻮﻧﻪ ﻓﺮﺿﺎ‪ ،‬ﻻ ﻟﻠﻤﻘﺎﺭﻧﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻏﲑﻩ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺍﻟﻨﻔﻞ ﻓﺎﳌﺰﻳﻞ ﻟﻠﻜﺮﺍﻫﺔ ﺿﻢ ﻏﲑﻩ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ‬
‫)‪(6‬‬
‫ﺍﻟﺮﺧﺼﺔ‪ ،‬ﻭﺃﺧﺮﺝ‬ ‫ﻣﻮﺍﻓﻘﺘﻪ ﻋﺎﺩﺓ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﺧﺮﺝ ﺑﻌﺾ ﺻﻮﺭ‬
‫ﺍﻟﺒﺎﻗﻲ ﺑﺎﻟﺪﻟﻴﻞ‪.‬‬
‫ﰒ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ ﰲ ﺗﻌﻠﻴﻞ ﺍﻟﻜﺮﺍﻫﺔ‪ :‬ﻓﻌﻠﻠﻬﺎ ﺍﺑﻦ ﻋﻘﻴﻞ ﺑﺄﻧﻪ ﻳﻮﻡ ﲤﺴﻚ ﻓﻴﻪ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﳜﺼﻮﻧﻪ ﺑﺎﻹﻣﺴﺎﻙ‪ ،‬ﻭﻫﻮ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺼﺎﺋﻢ )‪ (7‬ﰲ ﻣﻈﻨﺔ ﺗﺮﻙ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻴﺼﲑ ﺻﻮﻣﻪ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﻣﻮﺳﻰ ﺑﻦ ﻭﺭﺩﺍﻥ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺍﻟﻌﺎﻣﺮﻱ ‪ ،‬ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪" :‬‬
‫ﺻﺪﻭﻕ ﺭﲟﺎ ﺃﺧﻄﺄ ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ " ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١١٧‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٧٤‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪) ، (٢٨٩‬ﺕ‪. (١٥١٨‬‬
‫)‪ (2‬ﻛﺬﺍ ﻭﺭﺩ ﺍﲰﻪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٣٦٨ / ٦‬ﻭﻗﺪ ﲝﺜﺖ ﻋﻨﻪ ﰲ ﻛﻞ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪ ،‬ﻓﻠﻢ ﺃﻋﺜﺮ ﻟﻪ‬
‫ﻋﻠﻰ ﺗﺮﲨﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﺴﻨﺪ ‪) :‬ﺗﻌﺎﱄ ﻓﻜﻠﻲ( ‪.‬‬
‫)‪ (4‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٣٦٨ / ٦‬ﰲ ﺣﺪﻳﺚ ﺍﻟﺼﻤﺎﺀ ﺑﻨﺖ ﺑﺴﺮ ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺃﻥ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺿﻢ ﻏﲑﻩ ﺇﻟﻴﻪ ‪) . .‬ﺑﻌﺪ ﺳﻄﺮ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﺻﻮﺭ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻭﺍﻟﺼﻴﺎﻡ ‪.‬‬

‫‪٥٣٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﺸﺒﻬﺎ ‪‬ﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﻣﻨﺘﻔﻴﺔ ﰲ ﺍﻷﺣﺪ‪ .‬ﻭﻋﻠﻠﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﺻﺤﺎﺏ‪ :‬ﺑﺄﻧﻪ ﻳﻮﻡ ﻋﻴﺪ ﻷﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﻳﻌﻈﻤﻮﻧﻪ‪ ،‬ﻓﻘﺼﺪﻩ ﺑﺎﻟﺼﻮﻡ ﺩﻭﻥ ﻏﲑﻩ ﻳﻜﻮﻥ ﺗﻌﻈﻴﻤﺎ ﻟﻪ‪ ،‬ﻓﻜﺮﻩ ﺫﻟﻚ ﻛﻤﺎ ﻛﺮﻩ ﺇﻓﺮﺍﺩ‬
‫ﻋﺎﺷﻮﺭﺍﺀ ﺑﺎﻟﺘﻌﻈﻴﻢ ﳌﺎ ﻋﻈﻤﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺇﻓﺮﺍﺩ ﺭﺟﺐ ﺃﻳﻀﺎ ﳌﺎ ﻋﻈﻤﻪ ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺘﻌﻠﻴﻞ ﻗﺪ ﻳﻌﺎﺭﺽ ﺑﻴﻮﻡ )‪ (1‬ﺍﻷﺣﺪ‪ ،‬ﻓﺈﻧﻪ ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻓﺈﻧﻪ ‪ r‬ﻗﺎﻝ‪ " :‬ﺍﻟﻴﻮﻡ ﻟﻨﺎ‪ ،‬ﻭﻏﺪﺍ‬
‫ﻟﻠﻴﻬﻮﺩ ﻭﺑﻌﺪ ﻏﺪ ﻟﻠﻨﺼﺎﺭﻯ " )‪. (2‬‬
‫ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﻋﻴﺪ‪ ،‬ﻓﻤﺨﺎﻟﻔﺘﻬﻢ ﻓﻴﻪ ﺑﺎﻟﺼﻮﻡ ﻻ ﺑﺎﻟﻔﻄﺮ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ‬
‫ﺭﻭﺍﻩ ﻛﺮﻳﺐ ﻣﻮﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ } :‬ﺃﺭﺳﻠﲏ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ r‬ﺇﱃ‬
‫ﺃﻡ ﺳﻠﻤﺔ ﺃﺳﺄﳍﺎ‪ :‬ﺃﻱ ﺍﻷﻳﺎﻡ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻛﺜﺮﻫﺎ ﺻﻴﺎﻣﺎ ؟ ﻗﺎﻟﺖ‪ :‬ﻛﺎﻥ ﻳﺼﻮﻡ ﻳﻮﻡ‬
‫)‪(3‬‬
‫ﻋﻴﺪ ﻟﻠﻤﺸﺮﻛﲔ‪،‬‬ ‫ﺍﻟﺴﺒﺖ ﻭﻳﻮﻡ ﺍﻷﺣﺪ ﺃﻛﺜﺮ ﻣﺎ ﻳﺼﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻳﻘﻮﻝ‪ " :‬ﺇ‪‬ﻤﺎ ﻳﻮﻣﺎ‬
‫ﻭﺻﺤﺤﻪ ﺑﻌﺾ‬ ‫)‪(4‬‬
‫ﻓﺄﻧﺎ ﺃﺣﺐ ﺃﻥ ﺃﺧﺎﻟﻔﻬﻢ { ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‬
‫ﺍﳊﻔﺎﻅ )‪ . (5‬ﻭﻫﺬﺍ ﻧﺺ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺻﻮﻡ )‪ (6‬ﻳﻮﻡ ﻋﻴﺪﻫﻢ ﻷﺟﻞ ﻗﺼﺪ )‪ (7‬ﳐﺎﻟﻔﺘﻬﻢ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ } :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺼﻮﻡ ﻣﻦ ﺍﻟﺸﻬﺮ‪:‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻳﻮﻡ ‪.‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﰲ ﻟﻔﻈﻪ ‪) :‬ﺍﻟﻴﻮﻡ ﻟﻨﺎ ‪ ،‬ﻭﻟﻠﻴﻬﻮﺩ ﻏﺪ‪‬ﺍ ﻭﻟﻠﻨﺼﺎﺭﻯ ﺑﻌﺪ ﻏﺪ ‪ ( . .‬ﺍﳊﺪﻳﺚ )‪٢‬‬
‫‪ . (٥١٢ ، ٥٠٩ ، ٥٠٣ /‬ﻭﺫﻛﺮﻫﺎ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﻭﻟﻔﻈﻪ ‪ " :‬ﺇﻥ ﺍﻟﻠﻬﻜﺘﺐ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ‬
‫ﻓﺎﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ﻭﻫﺪﺍﻧﺎ ﺍﷲ ﳍﺎ ‪ ،‬ﻓﺎﻟﻨﺎﺱ ﻟﻨﺎ ﺗﺒﻊ ‪ ،‬ﻓﺎﻟﻴﻬﻮﺩ ﻏﺪ‪‬ﺍ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﻌﺪ ﻏﺪ " ﺍﳌﺴﻨﺪ )‪ (٤٩١ / ٢‬ﻭﻏﲑﻫﺎ ‪.‬‬
‫ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ﰲ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﻫﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻟﻴﻮﻡ ﺍﳉﻤﻌﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٨٥٥‬ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﲢﺖ ﺭﻗﻢ )‪ (٢٠‬ﰲ ﺍﻟﺒﺎﺏ )‪ ، (٥٨٦ ، ٥٨٥ / ٢‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﺑﻠﻔﻆ ﺁﺧﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ (٨٧٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٣٥٤ / ٢‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻳﻮﻡ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٣٢٤ / ٦‬‬
‫)‪ (5‬ﻛﺎﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ )‪ (١٠٩ / ١‬ﺣﻴﺚ ﺫﻛﺮ ﺃﻧﻪ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ )‪/ ٣‬‬
‫‪ . (٣١٨‬ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ‪.‬‬
‫)‪ (6‬ﺻﻮﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻛﺄ‪‬ﺎ ‪ :‬ﻓﻀﻞ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺭﻭﺍﻩ‬ ‫)‪(1‬‬
‫ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ ﻭﺍﻻﺛﻨﲔ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻵﺧﺮ ﺍﻟﺜﻼﺛﺎﺀ ﻭﺍﻷﺭﺑﻌﺎﺀ ﻭﺍﳋﻤﻴﺲ {‬
‫)‪(2‬‬
‫ﻗﺎﻝ‪ " :‬ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﻣﻬﺪﻱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ "‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‬ ‫ﻭﻫﺬﺍﻥ ﺍﳊﺪﻳﺜﺎﻥ ﻟﻴﺴﺎ ﲝﺠﺔ ﻋﻠﻰ ﻣﻦ ﻛﺮﻩ‬ ‫ﺳﻔﻴﺎﻥ ﻭﱂ ﻳﺮﻓﻌﻪ "‬
‫ﻭﺣﺪﻩ‪ ،‬ﻭﻋﻠﻞ ﺫﻟﻚ ﺑﺄ‪‬ﻢ ﻳﺘﺮﻛﻮﻥ ﻓﻴﻪ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺼﻮﻡ ﻣﻈﻨﺔ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺻﺎﻡ ﺍﻟﺴﺒﺖ‬
‫ﻭﺍﻷﺣﺪ ﺯﺍﻝ ﺍﻹﻓﺮﺍﺩ ﺍﳌﻜﺮﻭﻩ‪ ،‬ﻭﺣﺼﻠﺖ ﺍﳌﺨﺎﻟﻔﺔ ﺑﺼﻮﻡ ﻳﻮﻡ ﻓﻄﺮﻫﻢ‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪. (٧٤٦‬‬

‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺻﻮﻡ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (٧٤٦‬‬
‫‪. (١٢٢ ، ١٢١‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ )ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ( ‪ ،‬ﻟﺬﻟﻚ ﺯﺍﺩﻫﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺻﻮﻡ ﺍﻟﻨﲑﻭﺯ ﻭﺍﳌﻬﺮﺟﺎﻥ ﻭﳓﻮﳘﺎ ﻣﻦ ﺃﻋﻴﺎﺩ ﺍﳌﺸﺮﻛﲔ‬
‫)‪(1‬‬
‫ﻳﻜﺮﻩ ﺻﻮﻡ ﻳﻮﻡ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻨﲑﻭﺯ ﻭﺍﳌﻬﺮﺟﺎﻥ ﻭﳓﻮﳘﺎ ﻣﻦ ﺃﻋﻴﺎﺩ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﻤﻦ ﱂ‬
‫)‪(2‬‬
‫ﺑﻞ ﺭﲟﺎ ﻳﺴﺘﺤﺒﻪ ﻷﺟﻞ‬ ‫ﺍﻟﺴﺒﺖ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ﻭﻏﲑﻫﻢ‪ ،‬ﻗﺪ ﻻ ﻳﻜﺮﻩ ﺻﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ؛‬
‫)‪(4‬‬
‫ﳐﺎﻟﻔﺘﻬﻢ‪ ،‬ﻭﻛﺮﻫﻬﻤﺎ ﺃﻛﺜﺮ ﺍﻷﺻﺤﺎﺏ )‪ (3‬ﻭﻗﺪ ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ‪ :‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ‬
‫ﻋﻦ ﺳﻔﻴﺎﻥ‪ ،‬ﻋﻦ ﺭﺟﻞ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﻭﺍﳊﺴﻦ‪ :‬ﻛﺮﻫﺎ )‪ (5‬ﺻﻮﻡ ﻳﻮﻡ )‪ (6‬ﺍﻟﻨﲑﻭﺯ ﻭﺍﳌﻬﺮﺟﺎﻥ )‪. (7‬‬
‫ﻗﺎﻝ‪ (8) :‬ﺃﰊ‪ :‬ﺃﺑﺎﻥ ﺑﻦ ﺃﰊ )‪ (9‬ﻋﻴﺎﺵ )‪- (10‬ﻳﻌﲏ ﺍﻟﺮﺟﻞ‪ ،-‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻷﺻﺤﺎﺏ‪ :‬ﻫﻞ ﻳﺪﻝ‬
‫ﻣﺜﻞ ﺫﻟﻚ ﻋﻠﻰ ﻣﺬﻫﺒﻪ؟ ﻋﻠﻰ ﻭﺟﻬﲔ‪.‬‬
‫ﻭﻋﻠﻠﻮﺍ ﺫﻟﻚ ﺑﺄ‪‬ﻤﺎ ﻳﻮﻣﺎﻥ ﺗﻌﻈﻤﻬﻤﺎ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﻴﻜﻮﻥ ﲣﺼﻴﺼﻬﻤﺎ ﺑﺎﻟﺼﻴﺎﻡ ﺩﻭﻥ ﻏﲑﳘﺎ‬
‫ﻣﻮﺍﻓﻘﺔ ﳍﻢ ﰲ ﺗﻌﻈﻴﻤﻬﻤﺎ‪ ،‬ﻓﻜﺮﻩ‪ ،‬ﻛﻴﻮﻡ ﺍﻟﺴﺒﺖ‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ )‪ " (11‬ﻭﻋﻠﻰ‬

‫)‪ (1‬ﰲ )ﺩ( ‪ :‬ﻓﻤﻦ ﻳﻜﺮﻩ ‪.‬‬

‫)‪ (2‬ﺍﻟﻴﻮﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻭﻏﲑﻫﻢ ‪.‬‬
‫)‪ (4‬ﺣﺪﺛﻨﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﻁ( ‪ .‬ﻭﰲ )ﺃ( ‪ :‬ﻭﻭﻛﻴﻊ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃ‪‬ﻤﺎ ﻛﺮﻫﺎ ‪.‬‬
‫)‪ (6‬ﻳﻮﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٩٩ / ٣‬ﰲ ﺍﳌﻐﲏ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ ﺩ( ‪ :‬ﻭﻗﺎﻝ ‪ .‬ﻭ)ﺃﰊ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺑﺎﻥ ﺑﻦ ﻋﻴﺎﺵ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺃﺑﺎﻥ ﺑﻦ ﺃﰊ ﻋﻴﺎﺵ ‪ ،‬ﻓﲑﻭﺯ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ﺍﻟﻌﺒﺪﻱ ‪ ،‬ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﻣﺘﺮﻭﻙ " ‪ ،‬ﺗﻮﰲ ﰲ‬
‫ﺣﺪﻭﺩ ﺳﻨﺔ )‪١٤٠‬ﻫـ( ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣١ / ١‬ﺕ‪. (١٦٤‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺑﻦ ﻣﻘﺪﺍﻡ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻘﺪﺳﻲ ‪ ،‬ﰒ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺼﺎﳊﻲ ‪،‬‬
‫ﺍﻟﻔﻘﻴﻪ ﺍﻹﻣﺎﻡ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ‪ ،‬ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ﰲ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ‪ ،‬ﻭﺍﻟﻔﺮﺍﺋﺾ ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ ‪،‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﺟﻠﻴﻠﺔ ‪ ،‬ﻣﻦ ﺃﺷﻬﺮﻫﺎ ‪ :‬ﺍﳌﻐﲏ ‪ ،‬ﳐﺘﺼﺮ ﺍﳍﺪﺍﻳﺔ ‪ ،‬ﻭﺍﻟﻜﺎﰲ ‪ ،‬ﻭﺍﳌﻘﻨﻊ ـ ﻭﻛﻠﻬﺎ ﰲ‬
‫ﺍﻟﻔﻘﻪ ـ ﻭﺭﻭﺿﺔ ﺍﻟﻨﺎﻇﺮ ﰲ ﺍﻷﺻﻮﻝ ‪ .‬ﻭﻏﲑﻫﺎ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٦٢٦‬ﻫـ( ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﺳﻨﺔ )‪٥٤١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪١٣٣ / ٢‬ـ ‪) ، (١٤٩‬ﺕ‪. (٢٧٢‬‬

‫‪٥٤٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﻴﺎﺱ ﻫﺬﺍ؛ ﻛﻞ ﻋﻴﺪ ﻟﻠﻜﻔﺎﺭ‪ ،‬ﺃﻭ ﻳﻮﻡ ﻳﻔﺮﺩﻭﻧﻪ ﺑﺎﻟﺘﻌﻈﻴﻢ )‪. (1‬‬
‫ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻳﻜﺮﻩ ﺻﻮﻡ ﻳﻮﻡ )‪ (2‬ﺍﻟﻨﲑﻭﺯ ﻭﺍﳌﻬﺮﺟﺎﻥ ﻭﳓﻮﳘﺎ ﻣﻦ ﺍﻷﻳﺎﻡ )‪ (3‬ﺍﻟﱵ ﻻ ﺗﻌﺮﻑ‬
‫ﲝﺴﺎﺏ ﺍﻟﻌﺮﺏ‪ .‬ﲞﻼﻑ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻣﻦ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ؛ ﻷﻧﻪ ﺇﺫﺍ ﻗﺼﺪ ﺻﻮﻡ‬
‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺠﻤﻴﺔ ﺃﻭ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻧﺖ ﺫﺭﻳﻌﺔ ﺇﱃ ﺇﻗﺎﻣﺔ ﺷﻌﺎﺭ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺇﺣﻴﺎﺀ‬
‫ﺃﻣﺮﻫﺎ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺣﺎﳍﺎ‪ ،‬ﲞﻼﻑ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻣﻦ ﺣﺴﺎﺏ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻴﺲ ﰲ‬
‫ﺻﻮﻣﻬﻤﺎ ﻣﻔﺴﺪﺓ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﺳﺘﺤﺒﺎﺏ ﺻﻮﻡ ﺃﻋﻴﺎﺩﻫﻢ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﳊﺴﺎﺏ ﺍﻟﻌﺮﰊ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻊ‬
‫ﻛﺮﺍﻫﺔ ﺍﻷﻋﻴﺎﺩ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﳊﺴﺎﺏ )‪ (4‬ﺍﳉﺎﻫﻠﻲ ﺍﻟﻌﺠﻤﻲ‪ ،‬ﺗﻮﻓﻴﻘﺎ ﺑﲔ ﺍﻵﺛﺎﺭ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫)‪ (1‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٩٩ / ٣‬ﰲ ﺍﳌﻐﲏ ‪.‬‬

‫)‪ (2‬ﻳﻮﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﻌﺠﻤﻴﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ‪ :‬ﺑﺎﳊﺴﺎﺏ ﺍﻟﻌﺮﰊ ﺍﳉﺎﻫﻠﻲ ﺍﻟﻌﺠﻤﻲ ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬

‫‪٥٤١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺳﺎﺋﺮ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳌﻮﺍﺳﻢ ﺍﳌﺒﺘﺪﻋﺔ‬
‫ﻣﺎ ﺃﺣﺪﺙ ﻣﻦ ﺍﳌﻮﺍﺳﻢ ﻭﺍﻷﻋﻴﺎﺩ ﻓﻬﻮ ﻣﻨﻜﺮ ﻟﻮﺟﻬﲔ‬
‫ﺍﻷﻭﻝ ﺩﺧﻮﻝ ﺳﺎﺋﺮ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳌﻮﺍﺳﻢ ﺍﳌﺒﺘﺪﻋﺔ ﰲ ﻣﺴﻤﻰ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺎﺕ‬
‫)‪(1‬‬
‫ﻭﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﺳﺎﺋﺮ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳌﻮﺍﺳﻢ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ‬
‫ﺍﳌﻜﺮﻭﻫﺎﺕ ﺳﻮﺍﺀ ﺑﻠﻐﺖ ﺍﻟﻜﺮﺍﻫﺔ ﺍﻟﺘﺤﺮﱘ ﺃﻭ ﱂ ﺗﺒﻠﻐﻪ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﺃﻋﻴﺎﺩ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻷﻋﺎﺟﻢ ‪‬ﻲ ﻋﻨﻬﺎ ﻟﺴﺒﺒﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﻓﻴﻬﺎ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﻣﻦ ﺍﻟﺒﺪﻉ‪.‬‬
‫ﻓﻤﺎ ﺃﺣﺪﺙ ﻣﻦ ﺍﳌﻮﺍﺳﻢ ﻭﺍﻷﻋﻴﺎﺩ ﻓﻬﻮ ﻣﻨﻜﺮ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻣﺸﺎ‪‬ﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻟﻮﺟﻬﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺫﻟﻚ ﺩﺍﺧﻞ ﰲ ﻣﺴﻤﻰ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺎﺕ )‪ ، (2‬ﻓﻴﺪﺧﻞ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ‬
‫ﺻﺤﻴﺤﻪ ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ } :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﺫﺍ ﺧﻄﺐ ﺍﲪﺮﺕ ﻋﻴﻨﺎﻩ‪ ،‬ﻭﻋﻼ ﺻﻮﺗﻪ‪،‬‬

‫ﻭﺍﺷﺘﺪ ﻏﻀﺒﻪ ﺣﱴ ﻛﺄﻧﻪ ﻣﻨﺬﺭ ﺟﻴﺶ‪ . (3) { .‬ﻳﻘﻮﻝ‪ :‬ﺻﺒﺤﻜﻢ ﻭﻣﺴﺎﻛﻢ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬‬

‫} ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﻛﻬﺎﺗﲔ‪ ،‬ﻭﻳﻘﺮﻥ ﺑﲔ ﺃﺻﺒﻌﲔ ﺍﻟﺴﺒﺎﺑﺔ ﻭﺍﻟﻮﺳﻄﻰ { )‪ ، (4‬ﻭﻳﻘﻮﻝ‪:‬‬

‫} ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺧﲑ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ‪ ،‬ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎ‪‬ﺎ‪،‬‬

‫ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ { )‪ (6) (5‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻠﻨﺴﺎﺋﻲ )‪ } (1‬ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ { )‪. (3) (2‬‬

‫)‪ (1‬ﺍﳌﻨﻜﺮﺍﺕ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺩ( ‪ :‬ﻭﺍﶈﺪﺛﺎﺕ ‪.‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ، (٨٦٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪. (٤٥‬‬
‫)‪ (4‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ، (٨٦٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪. (٤٥‬‬
‫)‪ (5‬ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ )‪ ، (٨٦٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪ ، (١٥٧٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ )‪. (٢٠٦‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﲣﻔﻴﻒ ﺍﻟﺼﻼﺓ ﻭﺍﳋﻄﺒﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٥٩٢ / ٣) ، (٨٦٧‬‬
‫ﻭﻟﻠﺤﺪﻳﺚ ﺑﻘﻴﺔ ﻣﻨﻬﺎ ‪ " :‬ﺃﻧﺎ ﺃﻭﱃ ﺑﻜﻞ ﻣﺆﻣﻦ ﻣﻦ ﻧﻔﺴﻪ( ‪ . .‬ﺇﱁ ‪.‬‬

‫‪٥٤٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺃﻳﻀﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻣﻦ‬

‫ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ { )‪ . (5) (4‬ﻭﰲ ﻟﻔﻆ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ } :‬ﻣﻦ ﺃﺣﺪﺙ‬

‫ﰲ ﺃﻣﺮﻧﺎ )ﻫﺬﺍ( ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ { )‪. (7) (6‬‬

‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﻋﻦ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ )‪ (8‬ﻋﻦ ﺍﻟﻨﱯ ‪r‬‬
‫ﻣﻦ ﻳﻌﺶ ﻣﻨﻜﻢ ﺑﻌﺪﻱ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ‬ ‫)‪(9‬‬
‫ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺇﻧﻪ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣﻦ ﺑﻌﺪﻱ‪ ،‬ﲤﺴﻜﻮﺍ ‪‬ﺎ ﻭﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ‪ ،‬ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‪،‬‬
‫ﻓﺈﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ { )‪ . (10‬ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ ﻗﺪ ﺩﻟﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻣﻊ ﻣﺎ ﰲ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻨﺴﺎﺋﻲ ‪.‬‬

‫)‪ (2‬ﺍﻟﻨﺴﺎﺋﻲ ﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ )‪. (١٥٧٨‬‬
‫)‪ (3‬ﱂ ﺃﺟﺪﻫﺎ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﺼﻐﺮﻯ ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻓﻠﻌﻠﻬﺎ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ )‪ ، (٢٥٥٠‬ﻣﺴﻠﻢ ﺍﻷﻗﻀﻴﺔ )‪ ، (١٧١٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪، (١٤‬‬
‫ﺃﲪﺪ )‪. (١٤٦/٦‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ ‪ ،‬ﺑﺎﺏ ﻧﻘﺾ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺭﺩ ﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (١٧١٨‬‬
‫)‪ (١٨‬ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ )‪. (١٣٤٤ ، ١٣٤٣ / ٣‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ )‪ ، (٢٥٥٠‬ﻣﺴﻠﻢ ﺍﻷﻗﻀﻴﺔ )‪ ، (١٧١٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪، (١٤‬‬
‫ﺃﲪﺪ )‪. (٢٧٠/٦‬‬
‫)‪ (7‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺻﻠﺢ ﺟﻮﺭ ﻓﺎﻟﺼﻠﺢ ﻣﺮﺩﻭﺩ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٢٦٩٧‬‬
‫‪ (٣٠١ / ٥) ،‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺑﺎﻟﺮﻗﻢ ﺍﻟﺴﺎﺑﻖ )‪ (١٧) ، (١٧١٨‬ﻭﺟﻌﻠﺖ )ﻫﺬﺍ(‬
‫ﺑﲔ ﻗﻮﺳﲔ ﻷ‪‬ﺎ ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻓﺄﺛﺒﺘﻬﺎ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺼﺤﻴﺤﲔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻫﻨﺎ ‪ ،‬ﻭﺗﻮﺟﺪ ﰲ‬
‫ﺍﳌﻄﺒﻮﻋﺔ ﻛﺬﻟﻚ ‪.‬‬
‫)‪ (8‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ﺍﻟﺴﻠﻤﻲ ‪ ،‬ﺃﺑﻮ ﳒﻴﺢ ‪ ،‬ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺇﺳﻼﻣ‪‬ﺎ ‪ ،‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ‪،‬‬
‫ﻭﳑﻦ ﻧﺰﻝ ﻓﻴﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ " :‬ﻭﻟﹶﺎ ﻋ‪‬ﻠﹶﻰ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺇِﺫﹶﺍ ﻣ‪‬ﺎ ﺃﹶﺗ‪‬ﻮ‪‬ﻙ‪ ‬ﻟِﺘ‪‬ﺤ‪‬ﻤِﻠﹶﻬ‪‬ﻢ‪ " ‬ﻧﺰﻝ ﲪﺺ ﺑﻌﺪ ﺍﻟﻔﺘﻮﺡ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪٧٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٤٧٣ / ٢‬ﺕ‪. (٥٥٠١‬‬
‫)‪ (9‬ﺃﻧﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﻁ( ‪.‬‬
‫)‪ (10‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻨ‪‬ﺔ ‪ ،‬ﺑﺎﺏ ﻟﺰﻭﻡ ﺍﻟﺴﻨ‪‬ﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٣ / ٥) ، (٤٦٠٧‬ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻷﺧﺬ ﺑﺎﻟﺴﻨ‪‬ﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٦٧٦‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﺻﺤﻴﺢ " )‪ ، (٤٥ ، ٤٤ / ٥‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺳﻨ‪‬ﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬

‫‪٥٤٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫&‪$tB ÉúïÏe$!$# z`ÏiB Oßgs9 (#qããuŽŸ° (#às¯»Ÿ2uŽà° óOßgs9 ÷Pr‬‬ ‫ﻛﺘﺎﺏ ﺍﷲ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻴﻬﺎ ﺃﻳﻀﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ }‬

‫‪ (1) { 4 ª!$# ÏmÎ/ .bsŒù'tƒ öNs9‬ﻓﻤﻦ ﻧﺪﺏ ﺇﱃ ﺷﻲﺀ ﻳﺘﻘﺮﺏ ﺑﻪ ﺇﱃ ﺍﷲ‪ ،‬ﺃﻭ ﺃﻭﺟﺒﻪ ﺑﻘﻮﻟﻪ ﺃﻭ ﺑﻔﻌﻠﻪ ﻣﻦ‬
‫ﻏﲑ ﺃﻥ ﻳﺸﺮﻋﻪ ﺍﷲ ﻓﻘﺪ ﺷﺮﻉ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺍﺗﺒﻌﻪ ﰲ ﺫﻟﻚ ﻓﻘﺪ ﺍﲣﺬﻩ‬
‫ﺷﺮﻳﻜﺎ ﷲ ﺷﺮﻉ ﻟﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ‪.‬‬
‫ﻧﻌﻢ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ﻣﺘﺄﻭﻻ ﰲ ﻫﺬﺍ ﺍﻟﺸﺮﻉ ﻓﻴﻐﻔﺮ ﻟﻪ ﻷﺟﻞ ﺗﺄﻭﻳﻠﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﳎﺘﻬﺪﺍ ﺍﻻﺟﺘﻬﺎﺩ‬
‫)‪(2‬‬
‫ﻻ ﳚﻮﺯ ﺍﺗﺒﺎﻋﻪ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﺬﻱ ﻳﻌﻔﻰ ﻓﻴﻪ ﻋﻦ ﺍﳌﺨﻄﺊ ﻭﻳﺜﺎﺏ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻟﻜﻦ‬
‫ﻛﻤﺎ ﻻ ﳚﻮﺯ ﺍﺗﺒﺎﻉ ﺳﺎﺋﺮ ﻣﻦ ﻗﺎﻝ ﺃﻭ ﻋﻤﻞ ﻗﻮﻻ ﺃﻭ ﻋﻤﻼ ﻗﺪ ﻋﻠﻢ ﺍﻟﺼﻮﺍﺏ ﰲ ﺧﻼﻓﻪ‪ ،‬ﻭﺇﻥ‬
‫‪öNßguZ»t6÷dâ‘ur öNèdu‘$t6ômr& (#ÿrä‹sƒªB$#‬‬ ‫ﻛﺎﻥ ﺍﻟﻘﺎﺋﻞ ﺃﻭ ﺍﻟﻔﺎﻋﻞ ﻣﺄﺟﻮﺭﺍ ﺃﻭ ﻣﻌﺬﻭﺭﺍ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ }‬
‫&‪4 uqèd žwÎ) tm»s9Î) Hw ( #Y‰Ïmºur $Yg»s9Î) (#ÿr߉ç6÷èu‹Ï9 žwÎ) (#ÿrã•ÏBé& !$tBur zNtƒö•tB šÆö/$# yx‹Å¡yJø9$#ur «!$# Âcrߊ `ÏiB $\/$t/ö‘r‬‬

‫™‪. (3) { ÇÌÊÈ šcqà2Ì•ô±ç„ $£Jtã ¼çmoY»ysö7ß‬‬

‫ﻗﺎﻝ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ﻟﻠﻨﱯ ‪ } r‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻋﺒﺪﻭﻫﻢ ﻗﺎﻝ‪ :‬ﻣﺎ ﻋﺒﺪﻭﻫﻢ‪ ،‬ﻭﻟﻜﻦ‬

‫ﺃﺣﻠﻮﺍ ﳍﻢ ﺍﳊﺮﺍﻡ ﻓﺄﻃﺎﻋﻮﻫﻢ‪ ،‬ﻭﺣﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ﻓﺄﻃﺎﻋﻮﻫﻢ { )‪. (4‬‬

‫ﻓﻤﻦ ﺃﻃﺎﻉ ﺃﺣﺪﺍ ﰲ ﺩﻳﻦ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ ﻣﻦ ﲢﻠﻴﻞ ﺃﻭ ﲢﺮﱘ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺏ ﺃﻭ ﺇﳚﺎﺏ؛ ﻓﻘﺪ‬
‫ﳊﻘﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻡ ﻧﺼﻴﺐ‪ ،‬ﻛﻤﺎ ﻳﻠﺤﻖ ﺍﻵﻣﺮ ﺍﻟﻨﺎﻫﻲ ﺃﻳﻀﺎ ﻧﺼﻴﺐ‪ ،‬ﰒ ﻗﺪ ﻳﻜﻮﻥ ﻛﻞ ﻣﻨﻬﻤﺎ‬
‫)‪(5‬‬
‫ﻓﻴﺘﺨﻠﻒ ﻋﻨﻪ ﺍﻟﺬﻡ ﻟﻔﻮﺍﺕ ﺷﺮﻃﻪ ﺃﻭ‬ ‫ﻣﻌﻔﻮﺍ ﻋﻨﻪ ﻻﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﻣﺜﺎﺑﺎ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ‬

‫)‪ ، (١٦ ، ١٥ / ١) ، (٤٢‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (١٢٧ ، ١٢٦ / ٤‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻃﺮﻳﻖ ‪ ،‬ﻗﺎﻝ ﰲ ﺃﺣﺪﻫﺎ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻟﻴﺲ ﻟﻪ ﻋﻠﺔ " ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺁﺧﺮ ‪ " :‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻠﻰ‬
‫ﺷﺮﻃﻬﻤﺎ ﲨﻴﻌ‪‬ﺎ ‪ ،‬ﻭﻻ ﺃﻋﺮﻑ ﻟﻪ ﻋﻠﺔ " ‪ .‬ﺍﳌﺴﺘﺪﺭﻙ )‪ ٩٥ / ١‬ـ‪. (٩٧‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢١‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻭﻟﻜﻦ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٣١‬‬
‫)‪ (4‬ﻣﺮﺕ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳊﺪﻳﺚ )ﺹ‪. (٧٨‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ ‪.‬‬

‫‪٥٤٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﻮﺟﻮﺩ ﻣﺎﻧﻌﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺘﻀﻲ ﻟﻪ ﻗﺎﺋﻤﺎ‪ .‬ﻭﻳﻠﺤﻖ ﺍﻟﺬﻡ ﻣﻦ ﺗﺒﲔ ﻟﻪ ﺍﳊﻖ ﻓﺘﺮﻛﻪ‪ ،‬ﺃﻭ ﻣﻦ‬
‫)‪(1‬‬
‫ﺃﻭ ﳓﻮ‬ ‫ﻗﺼﺮ ﰲ ﻃﻠﺒﻪ ﺣﱴ ﱂ ﻳﺘﺒﲔ ﻟﻪ‪ ،‬ﺃﻭ ﻋﺮﺽ ﻋﻦ ﻃﻠﺐ ﻣﻌﺮﻓﺘﻪ ﳍﻮﻯ‪ ،‬ﺃﻭ ﻟﻜﺴﻞ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻋﺎﺏ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺷﻴﺌﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ ﺃ‪‬ﻢ ﺃﺷﺮﻛﻮﺍ ﺑﻪ )‪ (2‬ﻣﺎ ﱂ ﻳﱰﻝ ﺑﻪ ﺳﻠﻄﺎﻧﺎ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﲢﺮﳝﻬﻢ ﻣﺎ ﱂ ﳛﺮﻣﻪ ﺍﷲ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﺑﲔ ﺍﻟﻨﱯ ‪ r‬ﺫﻟﻚ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻋﻦ ﻋﻴﺎﺽ ﺑﻦ ﲪﺎﺭ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪:‬‬
‫ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﺣﺮﻣﺖ ﻋﻠﻴﻬﻢ‬ ‫)‪(4‬‬
‫ﻋﺒﺎﺩﻱ ﺣﻨﻔﺎﺀ ﻓﺎﺟﺘﺎﻟﺘﻬﻢ‬ ‫)‪(3‬‬
‫} ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﱐ ﺧﻠﻘﺖ‬

‫ﻣﺎ ﺃﺣﻠﻠﺖ ﳍﻢ‪ ،‬ﻭﺃﻣﺮ‪‬ﻢ ﺃﻥ ﻳﺸﺮﻛﻮﺍ ﰊ ﻣﺎ ﱂ ﺃﻧﺰﻝ ﺑﻪ ﺳﻠﻄﺎﻧﺎ { )‪. (5‬‬

‫‪$uZøB§•ym Ÿwur $tRät!$t/#uä Iwur $oYò2uŽõ°r& !$tB ª!$# uä!$x© öqs9 (#qä.uŽõ°r& tûïÏ%©!$#‬‬
‫)‪(6‬‬
‫™‪ãAqà)u‹y‬‬ ‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ }‬

‫‪ (7) { 4 &äóÓx« `ÏB‬ﻓﺠﻤﻌﻮﺍ ﺑﲔ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﺍﻟﺸﺮﻙ ﻳﺪﺧﻞ ﻓﻴﻪ ﻛﻞ ﻋﺒﺎﺩﺓ ﱂ ﻳﺄﺫﻥ ﺍﷲ‬
‫)‪(8‬‬
‫ﺍﳌﺸﺮﻛﲔ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻋﺒﺎﺩ‪‬ﻢ ﺇﻣﺎ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺇﻣﺎ ﻣﺴﺘﺤﺒﺔ‪ ،‬ﻭﺃﻥ ﻓﻌﻠﻬﺎ ﺧﲑ ﻣﻦ‬ ‫‪‬ﺎ‪ ،‬ﻓﺈﻥ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺃﻭ ﻟﺸﻐﻞ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺑﺎﷲ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺟﻌﻠﺖ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻓﺎﺟﺘﺎﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻬﻢ ﻣﺎ ﺃﺣﻠﻠﺖ ﳍﻢ ‪ ،‬ﻭﺃﻣﺮﻫﻢ ‪ . .‬ﺍﳊﺪﻳﺚ ‪ .‬ﻭﻣﻌﲎ ﺍﺟﺘﺎﻟﺘﻬﻢ ‪ :‬ﺃﻱ‬
‫ﺣﻮﻟﺘﻬﻢ ‪ ،‬ﻭﺣﺮﻓﺘﻬﻢ ﻋﻦ ﺍﳊﻖ ‪.‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻳﻌﺮﻑ ‪‬ﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪( ٢١٩٧ / ٤) ، (٢٨٦٥‬‬
‫‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻃﻮﻳﻞ ‪ ،‬ﻭﺟﺎﺀ ﻓﻴﻪ ﻣﺎ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ‪ ،‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺍﻷﻟﻔﺎﻅ ‪ ،‬ﻗﻮﻟﻪ ‪ " :‬ﻭﺇﱐ ﺧﻠﻘﺖ ﻋﺒﺎﺩﻱ‬
‫ﺣﻨﻔﺎﺀ ﻛﻠﻬﻢ ‪ ،‬ﻭﺇ‪‬ﻢ ﺃﺗﺘﻬﻢ ﺍﻟﺸﻴﺎﻃﲔ ﻓﺎﺟﺘﺎﻟﺘﻬﻢ ﻋﻦ ﺩﻳﻨﻬﻢ ‪ ،‬ﻭﺣﺮﻣﺖ ﻋﻠﻴﻬﻢ ﻣﺎ ﺃﺣﻠﻠﺖ ﳍﻢ ‪ ،‬ﻭﺃﹶﻣ‪‬ﺮ‪‬ﺗ‪‬ﻬﻢ ﺃﻥ‬
‫ﻳﺸﺮﻛﻮﺍ ﰊ ﻣﺎ ﱂ ﺃﻧﺰﻝ ﺑﻪ ﺳﻠﻄﺎﻧ‪‬ﺎ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ ‪ . .‬ﺇﱁ ‪ .‬ﻭﻫﺬﺍ ﺻﺪﺭ ﺁﻳﺔ ﺍﻟﻨﺤﻞ ‪ . ٣٥‬ﻭﺍﻵﻳﺔ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﺍﳌﺆﻟﻒ ﺁﻳﺔ ﺍﻷﻧﻌﺎﻡ ‪ .‬ﻭﻫﺬﺍ‬
‫ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٨‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻗﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ ‪.‬‬

‫‪٥٤٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﺮﻛﻬﺎ‪.‬‬
‫ﰒ ﻣﻨﻬﻢ ﻣﻦ ﻋﺒﺪ ﻏﲑ ﺍﷲ ﻟﻴﺘﻘﺮﺏ ﺑﻌﺒﺎﺩﺗﻪ ﺇﱃ ﺍﷲ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺑﺘﺪﻉ ﺩﻳﻨﺎ ﻋﺒﺪﻭﺍ ﺑﻪ ﺍﷲ ﰲ‬
‫ﺯﻋﻤﻬﻢ ﻛﻤﺎ ﺃﺣﺪﺛﺘﻪ )‪ (1‬ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﶈﺪﺛﺔ‪.‬‬
‫ﻭﺃﺻﻞ ﺍﻟﻀﻼﻝ ﰲ ﺃﻫﻞ ﺍﻷﺭﺽ )‪ (2‬ﺇﳕﺎ ﻧﺸﺄ ﻣﻦ ﻫﺬﻳﻦ‪:‬‬
‫ﺇﻣﺎ ﺍﲣﺎﺫ ﺩﻳﻦ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ‪.‬‬
‫ﺃﻭ ﲢﺮﱘ ﻣﺎ ﱂ ﳛﺮﻣﻪ ﺍﷲ‪.‬‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺑﲎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻪ ﻣﺬﺍﻫﺒﻬﻢ ﺃﻥ ﺃﻋﻤﺎﻝ‬
‫ﺍﳋﻠﻖ ﺗﻨﻘﺴﻢ ﺇﱃ‪:‬‬
‫ﻋﺒﺎﺩﺍﺕ ﻳﺘﺨﺬﻭ‪‬ﺎ ﺩﻳﻨﺎ‪ ،‬ﻳﻨﺘﻔﻌﻮﻥ ‪‬ﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻭ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ )‪. (3‬‬
‫ﻭﺇﱃ ﻋﺎﺩﺍﺕ ﻳﻨﺘﻔﻌﻮﻥ ‪‬ﺎ ﰲ ﻣﻌﺎﻳﺸﻬﻢ )‪. (4‬‬
‫ﻓﺎﻷﺻﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ :‬ﺃﻥ ﻻ ﻳﺸﺮﻉ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ‪.‬‬
‫ﻭﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺎﺩﺍﺕ‪ :‬ﺃﻥ ﻻ )‪ (5‬ﳛﻈﺮ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﺣﻈﺮﻩ ﺍﷲ‪.‬‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﺘﻘﺮﺏ ﺑﻪ‬ ‫ﻋﻨﻬﺎ ﳌﺎ ﺣﺪﺙ ﻓﻴﻬﺎ‬ ‫ﻭﻫﺬﻩ ﺍﳌﻮﺍﺳﻢ ﺍﶈﺪﺛﺔ ﺇﳕﺎ ‪‬ﻰ‬
‫ﺍﳌﺘﻘﺮﺑﻮﻥ )‪ (8‬ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﻜﻮﻥ ﺍﻟﺸﻲﺀ ﺑﺪﻋﺔ ﻋﻠﻰ ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻗﺎﻋﺪﺓ‬
‫ﻋﺎﻣﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﲤﺎﻣﻬﺎ ﺑﺎﳉﻮﺍﺏ ﻋﻤﺎ ﻳﻌﺎﺭﺿﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺒﺪﻉ ﺗﻨﻘﺴﻢ‬
‫ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺣﺴﻨﺔ‪ ،‬ﻭﻗﺒﻴﺤﺔ؛ ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﻋﻤﺮ ‪ t‬ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ " :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﺃﺣﺪﺛﻪ ‪.‬‬

‫)‪ (2‬ﰲ ﺃﻫﻞ ﺍﻷﺭﺽ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (3‬ﻭﺍﻵﺧﺮﺓ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﻭﺇﱃ ﻋﺎﺩﺍﺕ ‪ . .‬ﺇﱁ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺃﻥ ﳛﻈﺮ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻰ ﺍﷲ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﳌﺎ ﺣﺪﺙ ﰲ ﺍﻟﺪﻳﻦ ‪.‬‬
‫)‪ (8‬ﺍﳌﺘﻘﺮﺑﻮﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫‪٥٤٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﺑﺪﻟﻴﻞ ﺃﺷﻴﺎﺀ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺃﺣﺪﺛﺖ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻟﻴﺴﺖ‬ ‫ﻫﺬﻩ "‬
‫ﲟﻜﺮﻭﻫﺔ‪ ،‬ﺃﻭ ﻫﻲ ﺣﺴﻨﺔ؛ ﻟﻸﺩﻟﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻹﲨﺎﻉ ﺃﻭ ﺍﻟﻘﻴﺎﺱ‪.‬‬
‫ﻭﺭﲟﺎ ﻳﻀﻢ ﺇﱃ ﺫﻟﻚ ﻣ‪‬ﻦ‪ ‬ﱂ ﳛﻜﻢ ﺃﺻﻮﻝ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﺎ ﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻌﺎﺩﺍﺕ ﻭﳓﻮﻫﺎ‪ ،‬ﻓﻴﺠﻌﻞ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺣﺴﻦ ﺑﻌﺾ ﺍﻟﺒﺪﻉ‪ ،‬ﺇﻣﺎ ﺑﺄﻥ ﳚﻌﻞ ﻣﺎ‬
‫ﺍﻋﺘﺎﺩﻩ ﻫﻮ ﻭﻣﻦ ﻳﻌﺮﻓﻪ ﺇﲨﺎﻋﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻌﻠﻢ ﻗﻮﻝ ﺳﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﰲ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻳﺴﺘﻨﻜﺮ ﺗﺮﻛﻪ‬
‫)‪(2‬‬
‫ﲟﺜﺎﺑﺔ ﻣﻦ ﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪ :‬ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻗﺎﻟﻮﺍ‪ :‬ﺣﺴﺒﻨﺎ ﻣﺎ‬ ‫ﳌﺎ ﺍﻋﺘﺎﺩﻩ‬
‫ﻭﺟﺪﻧﺎ ﻋﻠﻴﻪ ﺁﺑﺎﺀﻧﺎ‪ .‬ﻭﻣﺎ ﺃﻛﺜﺮ )‪ (3‬ﻣﺎ ﻗﺪ ﳛﺘﺞ ﺑﻌﺾ ﻣﻦ ﻳﺘﻤﻴﺰ )‪ (4‬ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﻋﻠﻢ ﺃﻭ‬
‫ﻋﺒﺎﺩﺓ‪ ،‬ﲝﺠﺞ ﻟﻴﺴﺖ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻌﻠﻢ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﰲ ﺍﻟﺪﻳﻦ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﺍﻟﻐﺮﺽ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻡ ﺍﻟﺒﺪﻉ ﻣﻌﺎﺭﺿﺔ ﲟﺎ ﺩﻝ ﻋﻠﻰ ﺣﺴﻦ ﺑﻌﺾ‬
‫)‪(5‬‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺣﺠﺞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻟﺒﺪﻉ‪ ،‬ﺇﻣﺎ ﻣﻦ ﺍﻷﺩﻟﺔ‬
‫ﺑﻌﺾ ﺍﳉﺎﻫﻠﲔ )‪ (6‬ﺃﻭ ﺍﳌﺘﺄﻭﻟﲔ ﰲ ﺍﳉﻤﻠﺔ‪ .‬ﰒ ﻫﺆﻻﺀ ﺍﳌﻌﺎﺭﺿﻮﻥ ﳍﻢ ﻫﻨﺎ ﻣﻘﺎﻣﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﺑﻌﺾ ﺍﻟﺒﺪﻉ ﺣﺴﻦ ﻭﺑﻌﻀﻬﺎ ﻗﺒﻴﺢ‪ ،‬ﻓﺎﻟﻘﺒﻴﺢ ﻣﺎ ‪‬ﻰ ﻋﻨﻪ‬
‫ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﻣﺎ ﺳﻜﺖ ﻋﻨﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ﻓﻠﻴﺲ ﺑﻘﺒﻴﺢ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺣﺴﻨﺎ‪ ،‬ﻓﻬﺬﺍ ﳑﺎ ﻗﺪ ﻳﻘﻮﻟﻪ‬
‫ﺑﻌﻀﻬﻢ‪.‬‬
‫ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻘﺎﻝ ﻋﻦ ﺑﺪﻋﺔ ﻣﻌﻴﻨﺔ )‪ (7‬ﻫﺬﻩ ﺑﺪﻋﺔ ﺣﺴﻨﺔ؛ ﻷﻥ )‪ (8‬ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺼﻠﺤﺔ‬
‫ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﳌﻌﺎﺭﺿﻮﻥ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻴﺴﺖ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪.‬‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻗﺼﺔ ﲨﻊ ﻋﻤﺮ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺇﻣﺎﻡ ﻭﺍﺣﺪ ﰲ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪ ،‬ﺑﺎﺏ‬
‫ﻓﻀﻞ ﻣﻦ ﻗﺎﻡ ﺭﻣﻀﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٠١٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. (٢٥٠ / ٤‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻳﻌﺘﺎﺩ ‪ .‬ﻭﰲ )ﺝ( ‪ :‬ﻳﻌﺘﺎﺩﻩ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻭﻣﻦ ﺃﻛﺜﺮ ﻣﺎ ﳛﺘﺞ ‪ .‬ﻭﰲ )ﺩ( ‪ :‬ﻭﺑﺄﻛﺜﺮ ﻣﺎ ﻗﺪ ﳛﺘﺞ ‪.‬‬
‫)‪ (4‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﺑﲔ ﻳﺪﻱ )ﻳﺘﻤﻴﺰ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺍﻟﺪﻻﻟﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﳉﺎﻫﻠﻮﻥ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﻴﺌﺔ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻻ ﻓﻴﻬﺎ ‪ .‬ﺃﻱ ﺃﻥ ﻧﻮﻥ )ﻷﻥ( ﺳﻘﻄﺖ ‪ ،‬ﻭﰲ )ﺏ( ‪ :‬ﻟﻜﻦ ﻓﻴﻬﺎ ‪.‬‬

‫‪٥٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺇﻥ ﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﺪﺛﺎﺕ‪ :‬ﻓﻬﺬﺍ ﻧﺺ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻼ ﳛﻞ )‪ (1‬ﻷﺣﺪ ﺃﻥ ﻳﺪﻓﻊ‬
‫ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﺫﻡ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻣﻦ ﻧﺎﺯﻉ ﰲ ﺩﻻﻟﺘﻪ ﻓﻬﻮ ﻣﺮﺍﻏﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻌﺎﺭﺿﺎﺕ‪ ،‬ﻓﺎﳉﻮﺍﺏ ﻋﻨﻬﺎ ﺑﺄﺣﺪ ﺟﻮﺍﺑﲔ‪:‬‬
‫ﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻣﺎ ﺛﺒﺖ ﺣﺴﻨﻪ ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻴﺒﻘﻰ ﺍﻟﻌﻤﻮﻡ ﳏﻔﻮﻇﺎ ﻻ ﺧﺼﻮﺹ‬
‫ﻓﻴﻪ‪.‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺛﺒﺖ ﺣﺴﻨﻪ ﻓﻬﻮ ﳐﺼﻮﺹ ﻣﻦ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺍﻟﻌﺎﻡ ﺍﳌﺨﺼﻮﺹ ﺩﻟﻴﻞ ﻓﻴﻤﺎ‬
‫ﻋﺪﺍ ﺻﻮﺭﺓ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﻓﻤﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺑﻌﺾ ﺍﻟﺒﺪﻉ ﳐﺼﻮﺹ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﺍﺣﺘﺎﺝ ﺇﱃ‬
‫ﺩﻟﻴﻞ ﻳﺼﻠﺢ ﻟﻠﺘﺨﺼﻴﺺ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻮﻡ ﺍﻟﻠﻔﻈﻲ ﺍﳌﻌﻨﻮﻱ ﻣﻮﺟﺒﺎ ﻟﻠﻨﻬﻲ‪ ،‬ﰒ ﺍﳌﺨﺼﺺ‬
‫ﻫﻮ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻧﺼﺎ ﻭﺍﺳﺘﻨﺒﺎﻃﺎ‪ ،‬ﻭﺃﻣﺎ ﻋﺎﺩﺓ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺃﻭ‬
‫ﺃﻛﺜﺮﻫﺎ‪ ،‬ﺃﻭ ﻗﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ ﺍﻟﻌﺒﺎﺩ ﺃﻭ ﺃﻛﺜﺮﻫﻢ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺲ ﳑﺎ ﻳﺼﻠﺢ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻌﺎﺭﺿﺎ ﻟﻜﻼﻡ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﺣﱴ ﻳﻌﺎﺭﺽ ﺑﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺃﻛﺜﺮ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺍﺕ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺴﻨﻦ ﳎﻤﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺔ‬
‫ﺃﻗﺮ‪‬ﺎ‪ ،‬ﻭﱂ ﺗﻨﻜﺮﻫﺎ )‪ (2‬ﻓﻬﻮ ﳐﻄﺊ ﰲ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ ﰲ ﻛﻞ ﻭﻗﺖ ﻣﻦ‬
‫ﻳﻨﻬﻰ ﻋﻦ ﻋﺎﻣﺔ ﺍﻟﻌﺎﺩﺍﺕ ﺍﶈﺪﺛﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺴﻨﺔ‪ ،‬ﻭﻣﺎ ﳚﻮﺯ ﺩﻋﻮﻯ ﺍﻹﲨﺎﻉ ﺑﻌﻤﻞ ﺑﻠﺪ ﺃﻭ ﺑﻼﺩ‬
‫ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻜﻴﻒ ﺑﻌﻤﻞ ﻃﻮﺍﺋﻒ ﻣﻨﻬﻢ؟‬
‫)‪(3‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﱂ ﻳﻌﺘﻤﺪﻭﺍ ﻋﻠﻰ ﻋﻤﻞ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺇﲨﺎﻋﻬﻢ ﰲ‬
‫ﻋﺼﺮ ﻣﺎﻟﻚ‪ ،‬ﺑﻞ ﺭﺃﻭﺍ ﺍﻟﺴﻨﺔ ﺣﺠﺔ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﻫﻲ ﺣﺠﺔ ﻋﻠﻰ ﻏﲑﻫﻢ ﻣﻊ ﻣﺎ ﺃﻭﺗﻮﻩ ﻣﻦ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻓﻜﻴﻒ ﻳﻌﺘﻤﺪ ﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﻋﺎﺩﺍﺕ ﺃﻛﺜﺮ ﻣﻦ ﺍﻋﺘﺎﺩﻫﺎ ﻋﺎﻣﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻗﻴﺪﺗﻪ‬
‫ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺃﻭ ﻗﻮﻡ ﻣﺘﺮﺋﺴﻮﻥ ﺑﺎﳉﻬﺎﻟﺔ‪ ،‬ﱂ ﻳﺮﺳﺨﻮﺍ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻻ ﻳﻌﺪﻭﻥ ﻣﻦ ﺃﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﻻ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻻ ﳛﻞ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﱂ ﺗﻨﻜﺮ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻣﻦ ﻋﺼﺮ ﻣﺎﻟﻚ ‪.‬‬

‫‪٥٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺃﻭ ﻗﺪ ﺩﺧﻞ ﻣﻌﻬﻢ ﻓﻴﻬﺎ ﲝﻜﻢ‬ ‫ﻳﺼﻠﺤﻮﻥ ﻟﻠﺸﻮﺭﻯ؟ ﻭﻟﻌﻠﻬﻢ ﱂ ﻳﺘﻢ ﺇﳝﺎ‪‬ﻢ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ‬
‫ﺍﻟﻌﺎﺩﺓ ﻗﻮﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻋﻦ ﻏﲑ ﺭﻭﻳﺔ‪ ،‬ﺃﻭ ﻟﺸﺒﻬﺔ ﺃﺣﺴﻦ ﺃﺣﻮﺍﳍﻢ ﻓﻴﻬﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻴﻬﺎ‬
‫ﲟﱰﻟﺔ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻟﺼﺪﻳﻘﲔ‪.‬‬
‫ﻭﺍﻻﺣﺘﺠﺎﺝ ﲟﺜﻞ ﻫﺬﻩ ﺍﳊﺠﺞ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ ﻣﻌﻠﻮﻡ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻃﺮﻳﻘﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻜﻦ‬
‫ﻟﻜﺜﺮﺓ ﺍﳉﻬﺎﻟﺔ ﻗﺪ ﻳﺴﺘﻨﺪ ﺇﱃ ﻣﺜﻠﻬﺎ ﺧﻠﻖ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﱴ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﻗﺪ ﻳﺒﺪﻱ ﺫﻭ ﺍﻟﻌﻠﻢ ﻭ )‪ (2‬ﺍﻟﺪﻳﻦ ﻟﻪ ﻓﻴﻬﺎ ﻣﺴﺘﻨﺪﺍ ﺁﺧﺮ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﻢ ﺃﻥ ﻗﻮﻟﻪ‬
‫‪‬ﺎ ﻭﻋﻤﻠﻪ ﳍﺎ )‪ (3‬ﻟﻴﺲ ﻣﺴﺘﻨﺪﺍ )‪ (4‬ﺇﱃ ﻣﺎ ﺃﺑﺪﺍﻩ ﻣﻦ ﺍﳊﺠﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﺒﻬﺔ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻫﻮ ﻣﺴﺘﻨﺪ ﺇﱃ ﺃﻣﻮﺭ ﻟﻴﺴﺖ ﻣﺄﺧﻮﺫﺓ ﻋﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﺴﺘﻨﺪﺍﺕ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ‬
‫ﻏﲑ ﺃﻭﱄ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﻳﺬﻛﺮ ﺍﳊﺠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺣﺠﺔ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻭﺩﻓﻌﺎ ﳌﻦ ﻳﻨﺎﻇﺮﻩ‪.‬‬
‫ﻭﺍ‪‬ﺎﺩﻟﺔ ﺍﶈﻤﻮﺩﺓ ﺇﳕﺎ ﻫﻲ ﺑﺈﺑﺪﺍﺀ ﺍﳌﺪﺍﺭﻙ ﻭﺇﻇﻬﺎﺭ ﺍﳊﺠﺞ ﺍﻟﱵ ﻫﻲ ﻣﺴﺘﻨﺪ ﺍﻷﻗﻮﺍﻝ‬
‫ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺃﻣﺎ ﺇﻇﻬﺎﺭ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﻫﻮ ﺍﳌﻌﺘﻤﺪ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻓﻨﻮﻉ ﻣﻦ‬
‫ﺍﻟﻨﻔﺎﻕ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﳉﺪﻝ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﺃﻳﻀﺎ‪ ،‬ﻓﻼ ﳚﻮﺯ ﲪﻞ ﻗﻮﻟﻪ ‪ " r‬ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ " ﻋﻠﻰ ﺍﻟﺒﺪﻋﺔ ﺍﻟﱵ ‪‬ﻰ ﻋﻨﻬﺎ‬
‫ﲞﺼﻮﺻﻬﺎ؛ ﻷﻥ ﻫﺬﺍ ﺗﻌﻄﻴﻞ ﻟﻔﺎﺋﺪﺓ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﻥ ﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ‬
‫)‪(5‬‬
‫ﳏﺮﻡ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺪﻋﺔ‪ ،‬ﺃﻭ ﱂ ﻳﻜﻦ‬ ‫ﻭﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻗﺪ ﻋﻠﻢ ﺑﺬﻟﻚ ﺍﻟﻨﻬﻲ ﺃﻧﻪ ﻗﺒﻴﺢ‬
‫)‪(6‬‬
‫ﺍﻟﺪﻳﻦ ﺇﻻ ﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﲞﺼﻮﺻﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻔﻌﻮﻻ ﻋﻠﻰ‬ ‫ﺑﺪﻋﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻻ ﻣﻨﻜﺮ ﰲ‬

‫)‪ (1‬ﻭﻫﺬﻩ ﻫﻲ ﺣﺎﻝ ﺳﺎﺋﺮ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ ﺍﺑﺘﻠﻴﺖ ‪‬ﺎ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻓﺈ‪‬ﻢ ﲜﻬﻠﻬﻢ ﻋﻤﻠﻮﺍ ﻣﻦ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ ‪ ،‬ﻭﺍﺑﺘﺪﻋﻮﺍ ﻋﻮﺍﺋﺪ ﻭﺃﻭﺭﺍﺩ‪‬ﺍ ﻭﻃﻘﻮﺳ‪‬ﺎ ﻟﻴﺲ ﳍﺎ ﺃﺻﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ ‪ ،‬ﺣﱴ ﻟﻘﺪ ﺑﻠﻎ‬
‫ﺍﻷﻣﺮ ﺑﺒﻌﻀﻬﻢ ﺇﱃ ﺗﻌﻤﺪ ﺭﻓﺾ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﺑﺪﻋﻮﻯ ﺃﻥ ﺷﻴﻮﺧﻬﻢ ﻳﺘﻠﻘﻮﻥ ﻋﻦ ﺍﷲ ﻣﺒﺎﺷﺮﺓ ‪ ،‬ﺃﻭ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺑﻌﺪ ﻣﻮﺗﻪ ﰲ ﺍﳌﻨﺎﻡ ‪ ،‬ﺑﻞ ﻭﺍﻟﻴﻘﻈﺔ ! ﻭﻣﻦ ﻫﻨﺎ ﺯﻟﺖ ﺃﻗﺪﺍﻣﻬﻢ ﻋﻦ ﺍﳊﻖ ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ ﺩ ﺝ( ‪ :‬ﺃﻭ ﺍﻟﺪﻳﻦ ‪.‬‬
‫)‪ (3‬ﳍﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺳﻘﻂ ﻗﻮﻟﻪ ‪ :‬ﺇﱃ ﻣﺎ ﺃﺑﺪﺍﻩ ﻣﻦ ﺍﳊﺠﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﻛﺘﺐ ﺑﺪﳍﺎ ‪ :‬ﺁﺧﺮ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺪ ﺃﺑﻴﺢ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻣﻦ ﺍﻟﺪﻳﻦ ‪.‬‬

‫‪٥٤٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻭ ﱂ ﻳﻜﻦ‪ ،‬ﻭﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﻓﻬﻮ ﻣﻨﻜﺮ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺪﻋﺔ ﺃﻭ ﱂ ﻳﻜﻦ‪ ،‬ﺻﺎﺭ‬
‫ﻭﺻﻒ ﺍﻟﺒﺪﻋﺔ ﻋﺪﱘ ﺍﻟﺘﺄﺛﲑ‪ ،‬ﻻ ﻳﺪﻝ ﻭﺟﻮﺩﻩ ﻋﻠﻰ ﺍﻟﻘﺒﺢ‪ ،‬ﻭﻻ ﻋﺪﻣﻪ ﻋﻠﻰ ﺍﳊﺴﻦ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ‬
‫ﲟﱰﻟﺔ ﻗﻮﻟﻪ‪ :‬ﻛﻞ ﻋﺎﺩﺓ ﺿﻼﻟﺔ‪ .‬ﺃﻭ‪ :‬ﻛﻞ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺏ‬ ‫)‪(1‬‬
‫ﻗﻮﻟﻪ‪ } :‬ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ {‬
‫ﻭﺍﻟﻌﺠﻢ ﻓﻬﻮ ﺿﻼﻟﺔ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﺬﻟﻚ‪ :‬ﺃﻥ ﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﻣﻦ ﺫﻟﻚ ﻓﻬﻮ ﺍﻟﻀﻼﻟﺔ‪ ..‬ﻭﻫﺬﺍ ﺗﻌﻄﻴﻞ‬
‫ﻟﻠﻨﺼﻮﺹ ﻣﻦ ﻧﻮﻉ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻹﳊﺎﺩ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻧﻮﻉ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺴﺎﺋﻎ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﺍﳌﻔﺎﺳﺪ‬
‫ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺳﻘﻮﻁ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﳕﺎ ﻋﻠﻢ ﺃﻧﻪ ﻣﻨﻬﻲ ﻋﻨﻪ ﲞﺼﻮﺻﻪ‪ ،‬ﻓﻘﺪ‬
‫)‪(2‬‬
‫ﺑﺬﻟﻚ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻣﺎ ﱂ ﻳﻌﻠﻢ ﻻ ﻳﻨﺪﺭﺝ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﰲ ﻫﺬﺍ‬ ‫ﻋﻠﻢ ﺣﻜﻤﻪ‬
‫ﺍﳊﺪﻳﺚ ﻓﺎﺋﺪﺓ! ﻣﻊ ﻛﻮﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﳜﻄﺐ ﺑﻪ ﰲ ﺍﳉﻤﻊ‪ ،‬ﻭﻳﻌﺪﻩ ﻣﻦ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻟﻔﻆ ﺍﻟﺒﺪﻋﺔ ﻭﻣﻌﻨﺎﻫﺎ ﻳﻜﻮﻥ ﺍﲰﺎ ﻋﺪﱘ ﺍﻟﺘﺄﺛﲑ‪ ،‬ﻓﺘﻌﻠﻴﻖ ﺍﳊﻜﻢ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻭ‬
‫ﺍﳌﻌﲎ‪ ،‬ﺗﻌﻠﻴﻖ ﻟﻪ ﲟﺎ ﻻ ﺗﺄﺛﲑ ﻟﻪ‪ ،‬ﻛﺴﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﺪﳝﺔ ﺍﻟﺘﺄﺛﲑ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﳋﻄﺎﺏ ﲟﺜﻞ ﻫﺬﺍ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻘﺼﺪ ﺇﻻ ﺍﻟﻮﺻﻒ ﺍﻵﺧﺮ‪ -‬ﻭﻫﻮ ﻛﻮﻧﻪ ﻣﻨﻬﻴﺎ‬
‫ﻋﻨﻪ‪ -‬ﻛﺘﻤﺎﻥ ﳌﺎ ﳚﺐ ﺑﻴﺎﻧﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﳌﺎ ﱂ )‪ (3‬ﻳﻘﺼﺪ ﻇﺎﻫﺮﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻨﻬﻲ ﺍﳋﺎﺹ ﺑﻴﻨﻬﻤﺎ‬
‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫‪‬ﻲ‬ ‫ﺧﺎﺹ‪ ،‬ﻭﻟﻴﺲ ﻛﻞ ﻣﺎ ﻓﻴﻪ‬ ‫‪‬ﻲ‬ ‫ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻛﻞ ﺑﺪﻋﺔ ﻋﻨﻬﺎ‬
‫ﺧﺎﺹ ﺑﺪﻋﺔ‪ ،‬ﻓﺎﻟﺘﻜﻠﻢ ﺑﺄﺣﺪ ﺍﻻﲰﲔ ﻭﺇﺭﺍﺩﺓ ﺍﻵﺧﺮ ﺗﻠﺒﻴﺲ ﳏﺾ‪ ،‬ﻻ ﻳﺴﻮﻍ ﻟﻠﻤﺘﻜﻠﻢ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺪﻟﺴﺎ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻗﺎﻝ‪) :‬ﺍﻷﺳﻮﺩ(‪ ،‬ﻭﻋﲎ ﺑﻪ ﺍﻟﻔﺮﺱ‪ ،‬ﺃﻭ‪ :‬ﺍﻟﻔﺮﺱ‪ ،‬ﻭﻋﲎ ﺑﻪ ﺍﻷﺳﻮﺩ‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٧٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤٢‬ﺃﲪﺪ )‪ ، (١٢٦/٤‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﳌﻘﺪﻣﺔ )‪. (٩٥‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺣﻜﻤﺔ ﺫﻟﻚ ﺍﻟﻨﻬﻲ ‪.‬‬
‫)‪ (3‬ﱂ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺟﺎﺀ ﻋﻨﻬﺎ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﺎﻟﺘﻜﻠﻢ )ﺳﻄﺮ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺟﺎﺀ ﻓﻴﻪ ‪.‬‬

‫‪٥٥٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺮﺍﺑﻊ )‪ : (1‬ﺃﻥ ﻗﻮﻟﻪ } ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ { )‪ ، (2‬ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩ‬
‫‪‬ﺬﺍ ﻣﺎ ﻓﻴﻪ ‪‬ﻲ ﺧﺎﺹ‪ ،‬ﻛﺎﻥ ﻗﺪ ﺃﺣﺎﳍﻢ ﰲ ﻣﻌﺮﻓﺔ ﺍﳌﺮﺍﺩ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻜﺎﺩ ﳛﻴﻂ‬
‫ﺑﻪ ﺃﺣﺪ‪ ،‬ﻭﻻ ﳛﻴﻂ ﺑﺄﻛﺜﺮﻩ ﺇﻻ ﺧﻮﺍﺹ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﳚﻮﺯ ﲝﺎﻝ‪.‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺃﺭﻳﺪ ﺑﻪ ﻣﺎ ﻓﻴﻪ ﺍﻟﻨﻬﻲ ﺍﳋﺎﺹ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﻗﻞ ﳑﺎ ﻟﻴﺲ ﻓﻴﻪ ‪‬ﻲ ﺧﺎﺹ‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻋﻨﻬﺎ‬ ‫ﻋﻨﻬﺎ ﺑﺄﻋﻴﺎ‪‬ﺎ‪ ،‬ﻭﻣﺎ ﱂ ﻳﻨﻪ‬ ‫ﺗﺄﻣﻠﺖ ﺍﻟﺒﺪﻉ ﺍﻟﱵ ‪‬ﻰ‬ ‫ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﺈﻧﻚ ﻟﻮ‬
‫ﺑﺄﻋﻴﺎ‪‬ﺎ‪ ،‬ﻭﺟﺪﺕ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻫﻮ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺼﻮﺭ ﺍﻟﻘﻠﻴﻠﺔ ﺃﻭ‬
‫ﺍﻟﻨﺎﺩﺭﺓ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻭﻏﲑﻫﺎ‪ :‬ﺗﻮﺟﺐ ﺍﻟﻘﻄﻊ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻓﺎﺳﺪ‪ ،‬ﻻ ﳚﻮﺯ ﲪﻞ ﺍﳊﺪﻳﺚ‬
‫)‪(6‬‬
‫ﻳﻌﻀﺪ ﺍﻟﺘﺄﻭﻳﻞ ﺑﺪﻟﻴﻞ ﺻﺎﺭﻑ‪ ،‬ﺃﻭ ﱂ ﻳﻌﻀﺪ‪ ،‬ﻓﺈﻥ ﻋﻠﻰ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﺳﻮﺍﺀ ﺃﺭﺍﺩ ﺍﳌﺘﺄﻭﻝ ﺃﻥ‬
‫)‪(7‬‬
‫ﺑﻴﺎﻥ ﺟﻮﺍﺯ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﲪﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺫﻟﻚ ﺍﳊﺪﻳﺚ‪ ،‬ﰒ ﺑﻴﺎﻥ‬ ‫ﺍﳌﺘﺄﻭﻝ‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺼﺎﺭﻑ ﻟﻪ ﺇﱃ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﲤﻨﻊ ﺟﻮﺍﺯ ﺇﺭﺍﺩﺓ ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﺎﳊﺪﻳﺚ‪ .‬ﻓﻬﺬﺍ ﺍﳉﻮﺍﺏ ﻋﻦ ﻣﻘﺎﻣﻬﻢ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻘﺎﻣﻬﻢ ﺍﻟﺜﺎﱐ ﻓﻴﻘﺎﻝ‪ :‬ﻫﺐ ﺃﻥ ﺍﻟﺒﺪﻉ ﺗﻨﻘﺴﻢ ﺇﱃ ﺣﺴﻦ ﻭﻗﺒﻴﺢ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻘﺪﺭ ﻻ ﳝﻨﻊ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﺍﻻ ﻋﻠﻰ ﻗﺒﺢ ﺍﳉﻤﻴﻊ‪ ،‬ﻟﻜﻦ ﺃﻛﺜﺮ ﻣﺎ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﻫﺬﺍ‬
‫ﺣﺴﻦ ﻳﻜﻮﻥ ﻣﺴﺘﺜﲎ ﻣﻦ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺇﻻ ﻓﺎﻷﺻﻞ ﺃﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻓﻘﺪ ﺗﺒﲔ ﺃﻥ ﺍﳉﻮﺍﺏ‬
‫ﻋﻦ ﻛﻞ ﻣﺎ ﻳﻌﺎﺭﺽ ﺑﻪ ﻣﻦ ﺃﻧﻪ ﺣﺴﻦ‪ ،‬ﻭﻫﻮ ﺑﺪﻋﺔ‪ :‬ﺇﻣﺎ ﺃﻧﻪ ﻟﻴﺲ ﺑﺒﺪﻋﺔ‪ ،‬ﻭﺇﻣﺎ ﺃﻧﻪ ﳐﺼﻮﺹ‪،‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻭﺍﻟﺮﺍﺑﻊ ‪.‬‬

‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٧٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤٢‬ﺃﲪﺪ )‪ ، (١٢٦/٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ‬
‫)‪. (٩٥‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺇﺫﺍ ﺗﺄﻣﻠﺖ ‪.‬‬
‫)‪ (4‬ﻰ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﺩ( ‪ :‬ﺍﻟﱵ ﱂ ﻳﻨﻪ ﻋﻨﻬﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺃﻭﻝ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻓﺈﻥ ﻋﻠﻰ ﺍﻟﺘﺄﻭﻳﻞ ‪.‬‬

‫‪٥٥١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻘﺪ ﺳﻠﻤﺖ ﺩﻻﻟﺔ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺇﳕﺎ ﻫﻮ ﻋﻤﺎ ﺛﺒﺖ ﺣﺴﻨﻪ‪ ،‬ﻓﺄﻣﺎ ﺃﻣﻮﺭ ﺃﺧﺮﻯ ﻗﺪ‬
‫ﻳﻈﻦ ﺃ‪‬ﺎ ﺣﺴﻨﺔ ﻭﻟﻴﺴﺖ ﲝﺴﻨﺔ‪ ،‬ﺃﻭ ﺃﻣﻮﺭ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺣﺴﻨﺔ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺣﺴﻨﺔ‪،‬‬
‫ﻓﻼ ﺗﺼﻠﺢ ﺍﳌﻌﺎﺭﺿﺔ ‪‬ﺎ‪ ،‬ﺑﻞ ﳚﺎﺏ ﻋﻨﻬﺎ ﺑﺎﳉﻮﺍﺏ ﺍﳌﺮﻛﺐ‪ ،‬ﻭﻫﻮ‪ :‬ﺇﻥ ﺛﺒﺖ ﺃﻥ ﻫﺬﺍ ﺣﺴﻦ ﻓﻼ‬
‫ﻳﻜﻮﻥ ﺑﺪﻋﺔ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﳐﺼﻮﺻﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺜﺒﺖ ﺃﻧﻪ ﺣﺴﻦ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺍﻟﻌﻤﻮﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻋﺮﻓﺖ ﺃﻥ )‪ (1‬ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ ﺑﺄﺣﺪ ﺍﳉﻮﺍﺑﲔ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ‪ :‬ﺍﻟﺪﻻﻟﺔ‬
‫)‪(2‬‬
‫ﻭﻻ ﳛﻞ ﻷﺣﺪ ﺃﻥ ﻳﻘﺎﺑﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳉﺎﻣﻌﺔ ﻣﻦ‬ ‫ﻣﻦ ﺍﳊﺪﻳﺚ ﺑﺎﻗﻴﺔ‪ ،‬ﻻ ﺗﺮﺩ ﲟﺎ ﺫﻛﺮﻭﻩ‬
‫ﺑﺴﻠﺐ ﻋﻤﻮﻣﻬﺎ‪ ،‬ﻭﻫﻮ ﺃﻥ‬ ‫)‪(3‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ‪ } :‬ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ {‬
‫ﻳﻘﺎﻝ ﻟﻴﺴﺖ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺇﱃ ﻣﺸﺎﻗﺔ ﺍﻟﺮﺳﻮﻝ )‪ (4‬ﺃﻗﺮﺏ ﻣﻨﻪ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺑﻞ‬
‫ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻓﻴﻤﺎ ﻳﺜﺒﺖ ﺑﻪ ﺣﺴﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻗﺪ ﻳﻘﺎﻝ ﻫﻲ ﺑﺪﻋﺔ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳌﻌﲔ ﻣﺜﻼ‬
‫ﻟﻴﺲ ﺑﺒﺪﻋﺔ‪ ،‬ﻓﻼ ﻳﻨﺪﺭﺝ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻭ ﺇﻥ ﺍﻧﺪﺭﺝ ﻟﻜﻨﻪ ﻣﺴﺘﺜﲎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ﻟﺪﻟﻴﻞ ﻛﺬﺍ‬
‫ﻭﻛﺬﺍ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻣﻊ ﺃﻥ ﺍﳉﻮﺍﺏ ﺍﻷﻭﻝ ﺃﺟﻮﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻓﻴﻪ ﻧﻈﺮ‪،‬‬
‫)‪(5‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻓﻼ ﻳﻌﺪﻝ ﻋﻦ‬ ‫ﻓﺈﻥ ﻗﺼﺪ ﺍﻟﺘﻌﻤﻴﻢ ﺍﶈﻴﻂ ﻇﺎﻫﺮ ﻣﻦ‬
‫ﻣﻘﺼﻮﺩﻩ )‪ (6‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.-‬‬
‫ﻓﺄﻣﺎ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻓﻠﻴﺴﺖ ﺑﺪﻋﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺑﻞ ﺳﻨﺔ ﺑﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻓﻌﻠﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻗﺎﻝ‪ } :‬ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺳﻨﻨﺖ ﻟﻜﻢ ﻗﻴﺎﻣﻪ { )‪ (8) (7‬ﻭﻻ ﺻﻼ‪‬ﺎ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺑﺄﻥ ﺍﳉﻮﺍﺏ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﲟﺎ ﺫﻛﺮﻩ ‪.‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٧٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤٢‬ﺃﲪﺪ )‪ ، (١٢٦/٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ‬
‫)‪. (٩٥‬‬
‫)‪ (4‬ﰲ )ﺏ ﺩ( ‪ :‬ﺇﱃ ﺍﳌﺸﺎﻗﺔ ﺃﻗﺮﺏ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻧﺺ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﻘﺼﺪﻩ ‪.‬‬
‫)‪ (7‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻴﺎﻡ )‪ ، (٢٢١٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪. (١٣٢٨‬‬
‫)‪ (8‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ )‪(٢٤٤ / ٩‬؛ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ‬
‫ﺟﺎﺀ ﰲ ﻗﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٢١ / ١) ، (١٣٢٨‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ‬

‫‪٥٥٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﲨﺎﻋﺔ ﺑﺪﻋﺔ‪ ،‬ﺑﻞ ﻫﻲ ﺳﻨﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺑﻞ ﻗﺪ ﺻﻼﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﰲ ﺍﳉﻤﺎﻋﺔ ﰲ ﺃﻭﻝ‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻭﺻﻼﻫﺎ ﺃﻳﻀﺎ ﰲ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﰲ ﲨﺎﻋﺔ ﻣﺮﺍﺕ‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻟﻴﻠﺘﲔ‪ ،‬ﺑﻞ ﺛﻼﺛﺎ‬
‫ﻛﻤﺎ‬ ‫)‪(4) (3‬‬
‫ﻭﻗﺎﻝ‪ } :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺻﻠﻰ ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﱴ ﻳﻨﺼﺮﻑ ﻛﺘﺐ ﻟﻪ ﻗﻴﺎﻡ ﻟﻴﻠﺔ {‬
‫)‪(5‬‬
‫ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ‪ .‬ﻭ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﺍﺣﺘﺞ ﺃﲪﺪ‬ ‫ﻗﺎﻡ ‪‬ﻢ ﺣﱴ ﺧﺸﻮﺍ ﺃﻥ ﻳﻔﻮ‪‬ﻢ ﺍﻟﻔﻼﺡ‬
‫)‪(6‬‬
‫ﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻭﰲ ﻗﻮﻟﻪ ﻫﺬﺍ‬ ‫ﻭﻏﲑﻩ ﻋﻠﻰ ﺃﻥ ﻓﻌﻠﻬﺎ ﰲ ﺍﳉﻤﺎﻋﺔ ﺃﻓﻀﻞ ﻣﻦ ﻓﻌﻠﻬﺎ ﰲ ﺣﺎﻝ‬
‫ﺗﺮﻏﻴﺐ ﻟﻘﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺧﻠﻒ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﺃﻭﻛﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺳﻨﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮ‪‬ﺎ ﲨﺎﻋﺎﺕ )‪ (7‬ﰲ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﻋﻬﺪﻩ ‪ r‬ﻭﻳﻘﺮﻫﻢ‪ ،‬ﻭﺇﻗﺮﺍﺭﻩ ﺳﻨﺔ ﻣﻨﻪ ‪. r‬‬
‫)‪(8‬‬
‫ﻓﺄﻛﺜﺮ ﺍﶈﺘﺠﲔ ‪‬ﺬﺍ ﻟﻮ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺜﺒﺖ‬ ‫ﻭﺃﻣﺎ ﻗﻮﻝ ﻋﻤﺮ‪ " :‬ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻫﺬﻩ "‬
‫ﺣﻜﻤﺎ ﺑﻘﻮﻝ ﻋﻤﺮ ﺍﻟﺬﻱ ﱂ ﳜﺎﻟﻒ ﻓﻴﻪ؛ ﻟﻘﺎﻟﻮﺍ‪ :‬ﻗﻮﻝ ﺍﻟﺼﺎﺣﺐ )‪ (9‬ﻟﻴﺲ ﲝﺠﺔ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ‬

‫‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٢٣٥‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٣٥ / ٣) ، (٢٢٠١‬ﻭﰲ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ ،‬ﺍﻟﻨﻀﺮ ﺑﻦ ﺷﻴﺒﺎﻥ ‪،‬‬
‫ﺿﻌﻴﻒ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ )‪ ، (٢٤٤ / ٩‬ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﺧﺰﳝﺔ ‪ :‬ﻓﻬﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻣﻌﻨﺎﻫﺎ ﺻﺤﻴﺢ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﻟﻠﻬﻮﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻻ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ ‪ ،‬ﻓﺈﱐ ﺧﺎﺋﻒ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻭﳘﹰﺎ ‪،‬‬
‫ﺃﺧﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑﻮ ﺳﻠﻤﺔ ﱂ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻴﻪ ﺷﻴﺌﹰﺎ ‪ ،‬ﻭﻫﺬﺍ ﺍﳋﱪ ﱂ ﻳﺮﻭﻩ ﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺃﺣﺪ ﺃﻋﻠﻤﻪ ﻏﲑ ﺍﻟﻨﻀﺮ ﺑﻦ‬
‫ﺷﻴﺒﺎﻥ )‪ (٣٣٥ / ٣‬ﻣﻦ ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ‪.‬‬
‫)‪ (1‬ﺑﻞ ﺛﻼﺛﹰﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮ‪‬ﺎ )ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﺃﺳﻄﺮ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٨٠٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ )‪ ، (١٣٦٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١٣٧٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٣٢٧‬ﺃﲪﺪ )‪ ، (١٦٠/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻮﻡ )‪. (١٧٧٧‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (٨٠٦‬‬
‫‪ ، (١٦٩‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﻓﻴﻪ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ ،‬ﻭﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻨ‪‬ﺔ ﻓﻴﻬﺎ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٢٠١ / ١) ، (١٣٢٧‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ‬
‫ﺧﺰﳝﺔ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ )‪ ، (٢٤٠‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٣٨ ، ٣٣٧ / ٣) ، (٢٢٠٦‬ﻭﻟﻔﻈﻪ ‪ " :‬ﺇﻧﻪ ﻣﻦ ﻗﺎﻡ‬
‫ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﱴ ﻳﻨﺼﺮﻑ ﻛﺘﺐ ﻟﻪ ﻗﻴﺎﻡ ﻟﻴﻠﺔ " ﺍﳊﺪﻳﺚ ‪ .‬ﻭﻓﺴﺮﻭﺍ ﺍﻟﻔﻼﺡ ﰲ ﺍﳊﺪﻳﺚ ﺑﺎﻟﺴﺤﻮﺭ ‪.‬‬
‫)‪ (5‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (6‬ﺣﺎﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲨﺎﻋﺔ ‪.‬‬
‫)‪ (8‬ﻫﺬﻩ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﻳﻌﲏ ‪ :‬ﺍﻟﺼﺤﺎﰊ ‪.‬‬

‫‪٥٥٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺠﺔ ﳍﻢ ﰲ ﺧﻼﻑ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟‬

‫ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﻗﻮﻝ ﺍﻟﺼﺎﺣﺐ ﺣﺠﺔ‪ ،‬ﻓﻼ ﻳﻌﺘﻘﺪﻩ ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻓﻌﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻻ ﺗﺼﻠﺢ ﻣﻌﺎﺭﺿﺔ ﺍﳊﺪﻳﺚ ﺑﻘﻮﻝ ﺍﻟﺼﺎﺣﺐ‪ .‬ﻧﻌﻢ‪ ،‬ﳚﻮﺯ ﲣﺼﻴﺺ ﻋﻤﻮﻡ‬
‫)‪(1‬‬
‫ﺍﻟﺮﻭﺍﻳﺘﲔ‪ ،‬ﻓﻴﻔﻴﺪﻫﻢ ﻫﺬﺍ ﺣﺴﻦ‬ ‫ﺍﳊﺪﻳﺚ ﺑﻘﻮﻝ ﺍﻟﺼﺎﺣﺐ ﺍﻟﺬﻱ ﱂ ﳜﺎﻟﻒ‪ ،‬ﻋﻠﻰ ﺇﺣﺪﻯ‬
‫ﺗﻠﻚ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺃﻣﺎ ﻏﲑﻫﺎ ﻓﻼ‪.‬‬
‫ﰒ ﻧﻘﻮﻝ‪ :‬ﺃﻛﺜﺮ ﻣﺎ ﰲ ﻫﺬﺍ ﺗﺴﻤﻴﺔ ﻋﻤﺮ ﺗﻠﻚ‪ :‬ﺑﺪﻋﺔ‪ ،‬ﻣﻊ ﺣﺴﻨﻬﺎ‪ ،‬ﻭﻫﺬﻩ ﺗﺴﻤﻴﺔ ﻟﻐﻮﻳﺔ‪ ،‬ﻻ‬
‫ﺗﺴﻤﻴﺔ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ )‪ (2‬ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﻠﻐﺔ ﺗﻌﻢ ﻛﻞ ﻣﺎ ﻓﻌﻞ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻏﲑ ﻣﺜﺎﻝ ﺳﺎﺑﻖ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﺪﻋﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﻓﻤﺎ )‪ (3‬ﱂ ﻳﺪﻝ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ﺷﺮﻋﻲ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻧﺺ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻗﺪ ﺩﻝ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﻓﻌﻞ ﺃﻭ ﺇﳚﺎﺑﻪ )‪ (4‬ﺑﻌﺪ ﻣﻮﺗﻪ ﺃﻭ ﺩﻝ ﻋﻠﻴﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﱂ ﻳﻌﻤﻞ ﺑﻪ ﺇﻻ ﺑﻌﺪ‬
‫)‪(5‬‬
‫ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺑﻌﺪ ﻣﻮﺗﻪ‬ ‫ﻣﻮﺗﻪ‪ ،‬ﻛﻜﺘﺎﺏ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺑﻜﺮ ‪ t‬ﻓﺈﺫﺍ ﻋﻤﻞ‬
‫)‪(6‬‬
‫ﻛﻤﺎ ﺃﻥ ﻧﻔﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ‬ ‫ﺻﺢ ﺃﻥ ﻳﺴﻤﻰ ﺑﺪﻋﺔ ﰲ ﺍﻟﻠﻐﺔ؛ ﻷﻧﻪ ﻋﻤﻞ ﻣﺒﺘﺪﺃ‬
‫)‪(7‬‬
‫ﻋﻦ‬ ‫ﺍﻟﻨﱯ ‪ r‬ﻳﺴﻤﻰ ﺑﺪﻋﺔ ﻭﻳﺴﻤﻰ ﳏﺪﺛﺎ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﺭﺳﻞ ﻗﺮﻳﺶ ﻟﻠﻨﺠﺎﺷﻲ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ r‬ﺍﳌﻬﺎﺟﺮﻳﻦ ﺇﱃ ﺍﳊﺒﺸﺔ‪ " :‬ﺇﻥ ﻫﺆﻻﺀ ﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﻦ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻭﱂ ﻳﺪﺧﻠﻮﺍ‬
‫ﰲ ﺩﻳﻦ ﺍﳌﻠﻚ‪ ،‬ﻭﺟﺎﺀﻭﺍ ﺑﺪﻳﻦ ﳏﺪﺙ ﻻ ﻳﻌﺮﻑ " )‪. (8‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺃﺣﺪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪:‬؛ ﻷﻥ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻓﻜﻞ ﻣﺎ ﱂ ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺃﻭ ﺇﳚﺎﺏ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﺫﺍ ﻋﻤﻞ ﺃﺣﺪ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺒﺘﺪﻉ ‪.‬‬
‫)‪ (7‬ﺍﻟﻨﺠﺎﺷﻲ ‪ :‬ﻟﻘﺐ ﻳﻠﻘﺐ ﺑﻪ ﻣﻠﻮﻙ ﺍﳊﺒﺸﺔ ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﳌﻠﻚ ﺍﻟﻔﺮﺱ ‪ :‬ﻛﺴﺮﻯ ‪ ،‬ﻭﳌﻠﻚ ﺍﻟﺮﻭﻡ ‪ :‬ﻗﻴﺼﺮ ‪ ،‬ﻭﳒﺎﺷﻲ‬
‫ﺍﳊﺒﺸﺔ ﺍﳌﻌﲏ ﻫﻨﺎ ﻫﻮ ‪ :‬ﺃﺻﺤﻤﺔ ﺑﻦ ﲝﺮ ‪ ،‬ﻭﻛﺎﻥ ﻣﻠﻜﹰﺎ ﺻﺎﳊﹰﺎ ‪ ،‬ﻟﺒﻴﺒ‪‬ﺎ ﺫﻛﻴ‪‬ﺎ ‪ ،‬ﻭﻋﺎﳌﹰﺎ ﻋﺎﺩﻻ ‪ ،‬ﺷﻬﺪ ﻟﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺑﺎﻹﺳﻼﻡ ﻭﺍﻟﺼﻼﺡ ‪ ،‬ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﺣﲔ ﻣﺎﺕ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺁﻭﻯ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺠﺮ‪‬ﻢ ﻟﻠﺤﺒﺸﺔ ﻭﺃﻛﺮﻣﻬﻢ ‪،‬‬
‫ﻭﺩﻓﻊ ﻋﻨﻬﻢ ﺃﺫﻯ ﻗﺮﻳﺶ ‪ .‬ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ ﺗﺴﻊ ﻣﻦ ﺍﳍﺠﺮﺓ ‪ ،‬ﻭﻗﻴﻞ ﻗﺒﻞ ﺫﻟﻚ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻛﺜﲑ‬
‫)‪. (٣٠ ، ٢٩ / ٢‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (١٨ / ٢‬‬

‫‪٥٥٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰒ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ :‬ﻟﻴﺲ ﺑﺪﻋﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺇﻥ ﲰﻲ ﺑﺪﻋﺔ‬
‫ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻓﻠﻔﻆ ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﻠﻐﺔ ﺃﻋﻢ ﻣﻦ ﻟﻔﻆ ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﻗﻮﻝ ﺍﻟﻨﱯ ‪r‬‬
‫ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻞ‬ ‫)‪(4‬‬
‫ﻋﻤﻞ ﻣﺒﺘﺪﺃ‪ ،‬ﻓﺈﻥ‬ ‫)‪(3‬‬
‫ﱂ ﻳﺮﺩ ﺑﻪ ﻛﻞ‬ ‫)‪(2) (1‬‬
‫} ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ {‬
‫ﻛﻞ ﺩﻳﻦ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ ﻓﻬﻮ ﻋﻤﻞ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ‪ :‬ﻣﺎ ﺍﺑﺘﺪﺉ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﱂ‬
‫ﻳﺸﺮﻋﻬﺎ ﻫﻮ ‪. r‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ :‬ﻓﺎﻟﻨﱯ ‪ r‬ﻗﺪ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻋﻠﻰ ﻋﻬﺪﻩ ﲨﺎﻋﺔ‬
‫)‪(5‬‬
‫ﳌﺎ ﺍﺟﺘﻤﻌﻮﺍ‪" :‬ﺇﻧﻪ ﱂ ﳝﻨﻌﲏ ﺃﻥ‬ ‫ﻭﻓﺮﺍﺩﻯ؛ ﻭﻗﺪ ﻗﺎﻝ ﳍﻢ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﺃﺧﺮﺝ ﺇﻟﻴﻜﻢ ﺇﻻ ﻛﺮﺍﻫﺔ ﺃﻥ ﺗﻔﺮﺽ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺼﻠﻮﺍ ﰲ ﺑﻴﻮﺗﻜﻢ؛ ﻓﺈﻥ ﺃﻓﻀﻞ ﺻﻼﺓ ﺍﳌﺮﺀ ﰲ‬
‫)‪(6‬‬
‫ﻓﻌﻠﹼﻞ ‪ r‬ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﲞﺸﻴﺔ ﺍﻻﻓﺘﺮﺍﺽ‪ ،‬ﻓﻌﻠﻢ ﺑﺬﻟﻚ ﺃﻥ ﺍﳌﻘﺘﻀﻲ‬ ‫ﺑﻴﺘﻪ‪ ،‬ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ"‬
‫ﻟﻠﺨﺮﻭﺝ ﻗﺎﺋﻢ‪ ،‬ﻭﺃﻧﻪ ﻟﻮﻻ ﺧﻮﻑ ﺍﻻﻓﺘﺮﺍﺽ ﳋﺮﺝ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﻋﻬﺪ ﻋﻤﺮ ‪ t‬ﲨﻌﻬﻢ ﻋﻠﻰ ﻗﺎﺭﺉ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﺳﺮﺝ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺼﺎﺭﺕ ﻫﺬﻩ‬
‫ﺍﳍﻴﺌﺔ ﻭﻫﻲ ﺍﺟﺘﻤﺎﻋﻬﻢ ﰲ ﺍﳌﺴﺠﺪ ﻋﻠﻰ ﺇﻣﺎﻡ ﻭﺍﺣﺪ ﻣﻊ ﺍﻹﺳﺮﺍﺝ ﻋﻤﻼ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻤﻠﻮﻧﻪ ﻣﻦ‬
‫)‪(7‬‬
‫ﻳﻜﻦ ﺑﺪﻋﺔ ﺷﺮﻋﻴﺔ؛ ﻷﻥ ﺍﻟﺴﻨﺔ‬ ‫ﻗﺒﻞ؛ ﻓﺴﻤﻲ ﺑﺪﻋﺔ؛ ﻷﻧﻪ ﰲ ﺍﻟﻠﻐﺔ ﻳﺴﻤﻰ ﺑﺬﻟﻚ‪ ،‬ﻭﱂ‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٧٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٤٢‬ﺃﲪﺪ )‪ ، (١٢٦/٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ‬
‫)‪. (٩٥‬‬
‫)‪ (2‬ﺿﻼﻟﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (3‬ﻛﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﻓﺈﻧﻪ ‪.‬‬
‫)‪ (5‬ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺴﺆﺍﻝ ‪ ،‬ﻭﻣﻦ ﺗﻜﻠﻒ ﻣﺎ ﻻ‬
‫ﻳﻌﻨﻴﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٦٤ / ١٣) ، (٧٢٩٠‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻣﻦ ﻗﺎﻡ‬
‫ﺭﻣﻀﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٥١ ، ٢٥٠ / ٤) ، (٢٠١٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﰲ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ )‪، (٢٩‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٩٢٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﺃﻳﻀ‪‬ﺎ ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ‬
‫ﻭﻗﺼﺮﻫﺎ ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٢٤ / ١) ، (٧٦١‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪٥‬‬
‫‪. (١٨٢ /‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻥ ﱂ ‪.‬‬

‫‪٥٥٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻗﺘﻀﺖ ﺃﻧﻪ ﻋﻤﻞ ﺻﺎﱀ ﻟﻮﻻ ﺧﻮﻑ ﺍﻻﻓﺘﺮﺍﺽ‪ ،‬ﻭﺧﻮﻑ ﺍﻻﻓﺘﺮﺍﺽ ﻗﺪ ﺯﺍﻝ ﲟﻮﺗﻪ ‪ r‬ﻓﺎﻧﺘﻔﻰ‬
‫ﺍﳌﻌﺎﺭﺽ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﲨﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻥ ﺍﳌﺎﻧﻊ ﻣﻦ ﲨﻌﻪ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﺎﻥ ﺃﻥ ﺍﻟﻮﺣﻲ ﻛﺎﻥ‬
‫ﻻ ﻳﺰﺍﻝ ﻳﱰﻝ‪ ،‬ﻓﻴﻐﲑ )‪ (1‬ﺍﷲ ﻣﺎ ﻳﺸﺎﺀ ﻭﳛﻜﻢ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻓﻠﻮ ﲨﻊ ﰲ ﻣﺼﺤﻒ ﻭﺍﺣﺪ ﻟﺘﻌﺴﺮ ﺃﻭ‬
‫ﺗﻌﺬﺭ ﺗﻐﻴﲑﻩ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﺍﻟﻘﺮﺁﻥ ﲟﻮﺗﻪ ‪ r‬ﻭﺍﺳﺘﻘﺮﺕ ﺍﻟﺸﺮﻳﻌﺔ ﲟﻮﺗﻪ ‪ r‬ﺃﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻧﻘﺼﻪ‪ ،‬ﻭﺃﻣﻨﻮﺍ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻹﳚﺎﺏ ﻭﺍﻟﺘﺤﺮﱘ‪ ،‬ﻭﺍﳌﻘﺘﻀﻲ ﻟﻠﻌﻤﻞ ﻗﺎﺋﻢ ﺑﺴﻨﺘﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻌﻤﻞ ﺍﳌﺴﻠﻤﻮﻥ )‪ (2‬ﲟﻘﺘﻀﻰ ﺳﻨﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻣﻦ ﺳﻨﺘﻪ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﻤﻰ ﰲ ﺍﻟﻠﻐﺔ ﺑﺪﻋﺔ‪ .‬ﻭﺻﺎﺭ ﻫﺬﺍ ﻛﻨﻔﻲ ﻋﻤﺮ ‪ t‬ﻟﻴﻬﻮﺩ ﺧﻴﱪ ﻭﻧﺼﺎﺭﻯ ﳒﺮﺍﻥ‬
‫ﻭﳓﻮﳘﺎ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ‪ r‬ﻋﻬﺪ ﺑﺬﻟﻚ ﰲ ﻣﺮﺿﻪ ﻓﻘﺎﻝ‪ } :‬ﺃﺧﺮﺟﻮﺍ ﺍﻟﻴﻬﻮﺩ‬

‫ﻭﺇﳕﺎ ﱂ ﻳﻨﻔﺬﻩ ﺃﺑﻮ ﺑﻜﺮ ‪ t‬ﻻﺷﺘﻐﺎﻟﻪ ﻋﻨﻪ ﺑﻘﺘﺎﻝ‬ ‫)‪(4) (3‬‬

‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ {‬
‫ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﻭﺑﺸﺮﻭﻋﻪ ﰲ ﻗﺘﺎﻝ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻤﺮ ﱂ ﳝﻜﻨﻪ ﻓﻌﻠﻪ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ‬
‫ﻻﺷﺘﻐﺎﻟﻪ ﺑﻘﺘﺎﻝ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻓﻠﻤﺎ ﲤﻜﻦ ﻣﻦ ﺫﻟﻚ ﻓﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﱯ ‪. r‬‬
‫)‪(5‬‬
‫"ﻛﻴﻒ ﲣﺮﺟﻨﺎ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻗﺪ ﻳﺴﻤﻰ ﺑﺪﻋﺔ ﰲ ﺍﻟﻠﻐﺔ ﻛﻤﺎ ﻗﺎﻝ ﻟﻪ ﺍﻟﻴﻬﻮﺩ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻓﻴﻌﲔ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﺰﻳﺔ )‪ ، (٢٩٩٧‬ﻣﺴﻠﻢ ﺍﻟﻮﺻﻴﺔ )‪ ، (١٦٣٧‬ﺃﲪﺪ )‪. (٢٢٢/١‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺑﻔﻆ ‪) :‬ﻷﺧﺮﺟﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﺣﱴ ﻻ ﺃﺩﻉ ﺇﻻ ﻣﺴﻠﻤ‪‬ﺎ (‬
‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ‪ ،‬ﺑﺎﺏ ﺇﺧﺮﺍﺝ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (١٣٨٨ / ٣) ، (١٧٦٧‬ﻭﳓﻮﻩ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﲑ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺇﺧﺮﺍﺝ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ‬
‫ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ . (١٥٦ / ٤) ، (١٦٠٧‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ‪ ،‬ﺑﺎﺏ ﰲ ﺇﺧﺮﺍﺝ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٤٢٤ / ٣) ، (٣٠٣٠‬‬
‫ﻭﰲ ﻟﻔﻆ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﰊ ﺩﺍﻭﺩ ‪ " :‬ﺃﺗﺮﻙ " ‪ ،‬ﺑﺪﻝ ‪ " :‬ﺃﺩﻉ " ‪ .‬ﻭﺍﻧﻈﺮ ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٣٤٥ / ٣‬ﻛﻤﺎ ﺃﺧﺮﺝ ﺃﲪﺪ‬
‫ﺃﻳﻀ‪‬ﺎ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺁﺧﺮ ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ﻗﺎﻝ ‪) :‬ﺃﺧﺮﺟﻮﺍ‬
‫ﻳﻬﻮﺩ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻭﺃﻫﻞ ﳒﺮﺍﻥ ﻣﻦ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ( ﺍﳌﺴﻨﺪ )‪. (١٩٦ / ١‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﻴﻬﻮﺩﻱ ‪.‬‬

‫‪٥٥٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﺃﻗﺮﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ"‪ .‬ﻭﻛﻤﺎ ﺟﺎﺀﻭﺍ ﺇﱃ ﻋﻠﻲ )‪ t (1‬ﰲ ﺧﻼﻓﺘﻪ ﻓﺄﺭﺍﺩﻭﺍ ﻣﻨﻪ ﺇﻋﺎﺩ‪‬ﻢ‬
‫ﻭﻗﺎﻟﻮﺍ‪" :‬ﻛﺘﺎﺑﻚ ﲞﻄﻚ" )‪ (2‬ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﺫﻟﻚ؛ ﻷﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ )‪ (3‬ﻛﺎﻥ ﺑﻌﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﳏﺪﺛﺎ ﺑﻌﺪﻩ‪ ،‬ﻭﻣﻐﲑﺍ ﳌﺎ ﻓﻌﻠﻪ ﻫﻮ ‪. r‬‬
‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ‪ } r‬ﺧﺬﻭﺍ ﺍﻟﻌﻄﺎﺀ ﻣﺎ ﻛﺎﻥ ﻋﻄﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻮﺿﺎ ﻋﻦ ﺩﻳﻦ ﺃﺣﺪﻛﻢ‬

‫ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺃﻫﻮﺍﺋﻬﻢ ﻭﺇﻥ‬ ‫)‪(5‬‬

‫ﻓﻠﻤﺎ ﺻﺎﺭ ﺍﻷﻣﺮﺍﺀ ﻳﻌﻄﻮﻥ ﻣﺎﻝ ﺍﷲ ﳌﻦ‬ ‫)‪(4‬‬
‫ﻓﻼ ﺗﺄﺧﺬﻭﻩ {‬
‫ﻛﺎﻧﺖ ﻣﻌﺼﻴﺔ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﻣﺘﻨﻊ ﻣﻦ ﺃﺧﺬﻩ ﻣﺘﺒﻌﺎ ﻟﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺇﻥ ﻛﺎﻥ ﺗﺮﻙ ﻗﺒﻮﻝ‬
‫ﺍﻟﻌﻄﺎﺀ ﻣﻦ ﺃﻭﱄ ﺍﻷﻣﺮ ﳏﺪﺛﺎ‪ ،‬ﻟﻜﻦ ﳌﺎ ﺃﺣﺪﺛﻮﺍ ﻫﻢ )‪ (6‬ﺃﹸﺣﺪﺙ ﳍﻢ ﺣﻜﻢ ﺁﺧﺮ ﺑﺴﻨﺔ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪. r‬‬
‫ﺳﻴﻔﺎ ﻭﻗﻮﻟﻪ ﻟﻪ‪ } :‬ﻗﺎﺗﻞ ﺑﻪ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻓﺈﺫﺍ‬ ‫)‪(7‬‬
‫ﻭﻛﺬﻟﻚ ﺩﻓﻌﻪ ﺇﱃ ﺃﻫﺒﺎﻥ ﺑﻦ ﺻﻴﻔﻲ‬

‫ﺭﺃﻳﺖ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﻗﺘﺘﻠﻮﺍ ﻓﺎﻛﺴﺮﻩ { )‪ (8‬ﻓﺈﻥ ﻛﺴﺮﻩ ﻟﺴﻴﻔﻪ ﻭﺇﻥ ﻛﺎﻥ ﳏﺪﺛﺎ ﺣﻴﺚ ﱂ ﻳﻜﻦ‬

‫)‪ (1‬ﰲ )ﺩ( ‪ :‬ﺇﱃ ﻋﺜﻤﺎﻥ ‪.‬‬

‫)‪ (2‬ﺃﺧﺮﺝ ﳓﻮ ﻫﺬﺍ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ ‪ ،‬ﺃﺑﻮ ﻋﺒﻴﺪ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻷﻣﻮﺍﻝ ‪ ،‬ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ ‪ ،‬ﻋﻦ‬
‫ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ‪ ،‬ﻭﻓﻴﻪ ﻗﻮﳍﻢ ﻟﻌﻠﻲ ‪) :‬ﻭﻛﺘﺎﺑﻚ ﺑﻴﺪﻙ( ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻣﻮﺍﻝ )ﺹ‪. (٩٨‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﻦ ﻋﻤﺮ ‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﳋﺮﺍﺝ ﻭﺍﻹﻣﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺍﻻﻗﺘﺮﺍﺽ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٣٦٣ / ٣) ، (٢٩٥٨‬ﻭﻟﻔﻈﻪ ‪) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺧﺬﻭﺍ ﺍﻟﻌﻄﺎﺀ ﻣﺎ ﻛﺎﻥ ﻋﻄﺎﺀ ‪ ،‬ﻓﺈﺫﺍ ﲡﺎﺣﻔﺖ ﻗﺮﻳﺶ ﻋﻠﻰ ﺍﳌﻠﻚ‬
‫ﻭﻛﺎﻥ ﻋﻦ ﺩﻳﻦ ﺃﺣﺪﻛﻢ ﻓﺪﻋﻮﻩ( ﻭﻣﺜﻠﻪ ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٢٨١ / ٤) ، (٤٢٣٩‬‬
‫ﻭﻗﺎﻝ ﳏﻘﻘﻪ ‪) :‬ﻭﻫﻮ ﺿﻌﻴﻒ( ‪ .‬ﻭﰲ ﺳﻨﺪﻩ ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ ﳎﻬﻮﻝ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﻜﺒﲑ ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ‬
‫ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺻﺤﻴﺢ )‪ ، (٦٠٠ / ١‬ﺭﻗﻢ )‪. (٣٨٩٣‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﱂ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﺎ ﺃﺣﺪﺛﻮﻩ ‪.‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺃﻫﺒﺎﻥ ﺑﻦ ﺻﻴﻔﻲ ﺍﻟﻐﻔﺎﺭﻱ ‪ ،‬ﻣﻦ ﺑﲏ ﺣﺮﺍﻡ ﺑﻦ ﻏﻔﺎﺭ ‪ ،‬ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻣﺴﻠﻢ ‪ ،‬ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (١٣٨ / ١‬‬
‫)‪ (8‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻗﺼﺔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻣﻊ ﺃﻫﺒﺎﻥ ‪ ،‬ﺫﻛﺮﻫﺎ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٣٩٣ / ٦) ، (٦٩ / ٥‬ﻭﺫﻛﺮ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﰲ ﺍﻹﺻﺎﺑﺔ )‪ (١٣٨ / ١‬ﻃﺮﻓﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ‪ ،‬ﻭﺃﺳﺎﻧﻴﺪﻩ ﻋﻨﺪ ﺃﲪﺪ ﺟﻴﺪﺓ ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻘﺼﺔ ﻗﻮﻟﻪ ‪) :‬ﻗﺎﺗﻞ‬
‫ﺑﻪ ﺍﳌﺸﺮﻛﲔ( ‪.‬‬

‫‪٥٥٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺴﻠﻤﻮﻥ ﻳﻜﺴﺮﻭﻥ ﺳﻴﻮﻓﻬﻢ ﻋﻠﻰ ﻋﻬﺪ )‪ (1‬ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻟﻜﻦ ﻫﻮ ﺑﺄﻣﺮﻩ ‪. r‬‬

‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﺘﺎﻝ ﺃﰊ ﺑﻜﺮ ﳌﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺑﺪﻋﺔ ﻟﻐﻮﻳﺔ ﻣﻦ ﺣﻴﺚ ﺇﻥ‬
‫ﺍﻟﻨﱯ ‪ r‬ﱂ ﻳﻘﺎﺗﻞ ﺃﺣﺪﺍ ﻋﻠﻰ ﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻓﻘﻂ‪ ،‬ﻟﻜﻦ ﳌﺎ ﻗﺎﻝ‪ } :‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ‬
‫)‪(2‬‬
‫ﺫﻟﻚ ﻋﺼﻤﻮﺍ ﻣﲏ‬ ‫ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ‬
‫)‪(4‬‬
‫ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻣﻦ ﺣﻘﻬﺎ‬ ‫)‪(3‬‬
‫ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻻ ﲝﻘﻬﺎ‪ ،‬ﻭﺣﺴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﷲ {‬

‫ﻓﻠﻢ ﺗﻌﺼﻢ )‪ (5‬ﻣﻦ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﻛﻤﺎ ﺑﻴﻨﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﺍﻟﺼﺤﻴﺢ } ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ‬

‫ﻭﻫﺬﺍ ﺑﺎﺏ‬ ‫)‪(7) (6‬‬

‫ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ {‬
‫ﻭﺍﺳﻊ‪.‬‬
‫)‪(8‬‬
‫ﻳﺮﻭﻧﻪ‬ ‫ﻭﺍﻟﻀﺎﺑﻂ ﰲ ﻫﺬﺍ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻻ ﳛﺪﺛﻮﻥ ﺷﻴﺌﺎ ﺇﻻ ﻷ‪‬ﻢ‬
‫)‪(9‬‬
‫ﺍﻋﺘﻘﺪﻭﻩ ﻣﻔﺴﺪﺓ ﱂ ﳛﺪﺛﻮﻩ ﻓﺈﻧﻪ ﻻ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻋﻘﻞ ﻭﻻ ﺩﻳﻦ ﻓﻤﺎ ﺭﺁﻩ‬ ‫ﻣﺼﻠﺤﺔ ﺇﺫ ﻟﻮ‬
‫)‪(1‬‬
‫ﺍﻟﻨﺎﺱ )‪ (10‬ﻣﺼﻠﺤﺔ ﻧﻈﺮ ﰲ ﺍﻟﺴﺒﺐ ﺍﶈﻮﺝ ﺇﻟﻴﻪ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺍﶈﻮﺝ ﺇﻟﻴﻪ ﺃﻣﺮﺍ ﺣﺪﺙ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻋﻠﻰ ﻋﻬﺪﻩ ‪ ،‬ﻟﻜﻦ ‪ . .‬ﺇﱁ ‪ .‬ﺃﻱ ‪ :‬ﺇﻥ ﻋﺒﺎﺭﺓ )ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺳﻘﻄﺖ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ )‪ ، (٨‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢١‬ﻭ)‪ (٣٤‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ )‪ ، (٥٢ / ١‬ﻭﺟﺎﺀ‬
‫ﻓﻴﻪ ‪) :‬ﻭﻳﺆﻣﻨﻮﺍ ﰊ ﻭﲟﺎ ﺟﺌﺖ ﺑﻪ ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ‪ ، ( . .‬ﺑﺪﻝ ‪) :‬ﻭﺃﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ( ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ‬
‫ﺍﳌﺴﻨﺪ ﰲ ﻗﺼﺔ ﺇﻋﻄﺎﺋﻪ ﻋﻠﻴ‪‬ﺎ ﺍﻟﺮﺍﻳﺔ ﻳﻮﻡ ﺧﻴﱪ ‪ ،‬ﻗﺎﻝ ﻋﻠﻴﻴﺎ ﺭﺳﻮﻝ ﺍﷲ ﻋﻼﻡ ﺃﻗﺎﺗﻞ ؟ ﻗﺎﻝ ‪) :‬ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﳏﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ـ ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ‪ . ( . .‬ﺍﳊﺪﻳﺚ ‪ .‬ﺍﳌﺴﻨﺪ‬
‫)‪ (٣٨٤ / ٢‬ﰲ ﻣﺴﻨﺪ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺣﻖ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻠﻢ ﻳﻌﺼﻢ ﳎﺮﺩ ﻗﻮﳍﺎ ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ )‪ ، (٢٥‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪. (٢٢‬‬
‫)‪ (7‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ )‪ ، (١٧‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٧٥ / ١‬ﻭﻣﺴﻠﻢ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ )‪ ، (٨‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٥٣ / ١) ، (٢٢‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﺇﻻ ﺃ‪‬ﻢ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﺇﺫﺍ ﺍﻋﺘﻘﺪﻭﻩ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺴﻠﻤﻮﻥ ‪.‬‬

‫‪٥٥٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺪﺙ )‪ (1‬ﺑﻌﺪ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ )‪ (2‬ﻏﲑ ﺗﻔﺮﻳﻂ ﻣﻨﺎ‪ ،‬ﻓﻬﻨﺎ ﻗﺪ ﳚﻮﺯ ﺇﺣﺪﺍﺙ ﻣﺎ ﺗﺪﻋﻮ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻥ "ﻛﺎﻥ ﺍﳌﻘﺘﻀﻲ ﻟﻔﻌﻠﻪ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻟﻜﻦ ﺗﺮﻛﻪ ﺍﻟﻨﱯ ‪r‬‬
‫ﳌﻌﺎﺭﺽ ﺯﺍﻝ ﲟﻮﺗﻪ‪.‬‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺍﶈﻮﺝ ﺇﻟﻴﻪ ﺑﻌﺾ ﺫﻧﻮﺏ‬ ‫ﳛﻮﺝ ﺇﻟﻴﻪ ﺃﻭ‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﱂ ﳛﺪﺙ ﺳﺒﺐ‬
‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻬﻨﺎ ﻻ ﳚﻮﺯ ﺍﻹﺣﺪﺍﺙ‪ ،‬ﻓﻜﻞ ﺃﻣﺮ ﻳﻜﻮﻥ ﺍﳌﻘﺘﻀﻲ ﻟﻔﻌﻠﻪ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻣﻮﺟﻮﺩﺍ‪ ،‬ﻟﻮ ﻛﺎﻥ ﻣﺼﻠﺤﺔ ﻭﱂ ﻳﻔﻌﻞ‪ ،‬ﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﲟﺼﻠﺤﺔ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﺣﺪﺙ ﺍﳌﻘﺘﻀﻲ ﻟﻪ ﺑﻌﺪ‬
‫ﻣﻮﺗﻪ ﻣﻦ ﻏﲑ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ ﻓﻘﺪ ﻳﻜﻮﻥ ﻣﺼﻠﺤﺔ‪.‬‬
‫ﰒ ﻫﻨﺎ ﻟﻠﻔﻘﻬﺎﺀ ﻃﺮﻳﻘﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﺫﻟﻚ ﻳﻔﻌﻞ ﻣﺎ ﱂ ﻳﻨﻪ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ‪.‬‬
‫)‪(5‬‬
‫ﻳﺆﻣﺮ ﺑﻪ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻻ ﻳﺮﻯ ﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ‬ ‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻔﻌﻞ ﺇﻥ ﱂ‬
‫ﺑﺎﳌﺼﺎﱀ ﺍﳌﺮﺳﻠﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﺿﺮﺑﺎﻥ‪:‬‬
‫ﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺜﺒﺖ ﺍﳊﻜﻢ‪ ،‬ﺇﻥ ﱂ ﻳﺪﺧﻞ ﰲ ﻟﻔﻆ )‪ (6‬ﻛﻼﻡ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﺃﻭ ﻓﻌﻠﻪ‪ ،‬ﺃﻭ ﺇﻗﺮﺍﺭﻩ‪،‬‬
‫ﻭﻫﻢ ﻧﻔﺎﺓ ﺍﻟﻘﻴﺎﺱ‪.‬‬
‫)‪(7‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺜﺒﺘﻪ ﺑﻠﻔﻆ ﺍﻟﺸﺎﺭﻉ ﺃﻭ ﲟﻌﻨﺎﻩ ﻭﻫﻢ ﺍﻟﻘﻴﺎﺳﻴﻮﻥ‪.‬‬
‫)‪(8‬‬
‫ﻛﺎﻥ ﺍﳌﻘﺘﻀﻲ ﻟﻔﻌﻠﻪ ﻣﻮﺟﻮﺩﺍ ﻟﻮ ﻛﺎﻥ ﻣﺼﻠﺤﺔ‪ ،‬ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﱂ ﻳﺸﺮﻋﻪ‪،‬‬ ‫ﻓﺄﻣﺎ ﻣﺎ‬

‫)‪ (1‬ﰲ )ﺏ ﺩ( ‪ :‬ﺃﺣﺪﺙ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻜﻦ ﺗﺮﻛﻪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻏﲑ ﺗﻔﺮﻳﻂ ﻣﻨﺎ ‪.‬‬
‫)‪ (3‬ﰲ )ﺩ( ‪ :‬ﺑﺴﺒﺐ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻟﻮ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﱂ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲢﺖ ﺩﻟﻴﻞ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﺎﺭﻉ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﻟﻘﻴﺎﺳﻮﻥ ‪ .‬ﻭﺍﻟﻘﻴﺎﺳﻴﻮﻥ ﻫﻢ ‪ :‬ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻘﻴﺎﺱ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺍﻷﺋﻤﺔ‬
‫ﻭﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﻭﻳﻌﺮ‪‬ﻑ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺍﻟﻘﻴﺎﺱ ﺑﺄﻧﻪ ‪ :‬ﺭﺩ ﻓﺮﻉ ﺇﱃ ﺃﺻﻠﻪ ﺑﻌﻠﺔ ﺟﺎﻣﻌﺔ ‪ .‬ﻭﺫﻟﻚ ﻛﺮﺩ ﺍﻟﻨﺒﻴﺬ ﺇﱃ ﺍﳋﻤﺮ ﺑﻌﻠﺔ‬
‫ﺍﻹﺳﻜﺎﺭ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ ﻟﻠﻔﺘﻮﺣﻲ )ﺹ‪. (٢٧٢‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻓﺄﻣﺎ ﺇﻥ ﻛﺎﻥ ‪.‬‬

‫‪٥٥٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻓﻴﻪ ﻣﻦ ﻧﺴﺐ ﺇﱃ ﺗﻐﻴﲑ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﻓﻮﺿﻌﻪ ﺗﻐﻴﲑ ﻟﺪﻳﻦ ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﺩﺧﻞ‬
‫ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﺃﻭ ﻣﻦ ﺯﻝ ﻣﻨﻬﻢ ﺑﺎﺟﺘﻬﺎﺩ‪ ،‬ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ } :‬ﺇﻥ‬

‫ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﺯﻟﺔ ﻋﺎﱂ‪ ،‬ﻭﺟﺪﺍﻝ ﻣﻨﺎﻓﻖ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﺋﻤﺔ ﻣﻀﻠﻮﻥ { )‪. (3) (2‬‬
‫ﻓﻤﺜﺎﻝ ﻫﺬﺍ ﺍﻟﻘﺴﻢ‪ :‬ﺍﻷﺫﺍﻥ ﰲ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﳌﺎ ﺃﺣﺪﺛﻪ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﺃﻧﻜﺮﻩ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﻷﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻛﻮﻧﻪ ﺑﺪﻋﺔ ﺩﻟﻴﻼ ﻋﻠﻰ ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻭﺇﻻ ﻟﻘﻴﻞ‪ :‬ﻫﺬﺍ ﺫﻛﺮ ﷲ ﻭﺩﻋﺎﺀ ﻟﻠﺨﻠﻖ‬
‫ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ﺍﻟﻌﻤﻮﻣﺎﺕ‪ .‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ (4) { ÇÍÊÈ #ZŽ•ÏVx. #[•ø.ÏŒ ©!$# (#râ•è0øŒ$# } :‬ﻭﻗﻮﻟﻪ‬

‫ﺃﻭ ﻳﻘﺎﺱ ﻋﻠﻰ ﺍﻷﺫﺍﻥ ﰲ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺈﻥ‬ ‫)‪(5‬‬

‫ﺗﻌﺎﱃ‪{ «!$# ’n<Î) !%tæyŠ `£JÏiB Zwöqs% ß`|¡ômr& ô`tBur } :‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ )‪ (6‬ﺣﺴﻦ ﺍﻷﺫﺍﻥ ﰲ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﺃﻗﻮﻯ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺣﺴﻦ ﺃﻛﺜﺮ ﺍﻟﺒﺪﻉ‪.‬‬
‫ﺑﻞ ﻳﻘﺎﻝ‪ :‬ﺗﺮﻙ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻊ ﻭﺟﻮﺩ ﻣﺎ ﻳﻌﺘﻘﺪ ﻣﻘﺘﻀﻴﺎ‪ ،‬ﻭﺯﻭﺍﻝ ﺍﳌﺎﻧﻊ‪ ،‬ﺳﻨﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻓﻌﻠﻪ‬
‫ﺳﻨﺔ‪ .‬ﻓﻠﻤﺎ ﺃﻣﺮ ﺑﺎﻷﺫﺍﻥ ﰲ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺻﻠﻰ ﺍﻟﻌﻴﺪﻳﻦ ﺑﻼ ﺃﺫﺍﻥ ﻭﻻ ﺇﻗﺎﻣﺔ‪ ،‬ﻛﺎﻥ ﺗﺮﻙ ﺍﻷﺫﺍﻥ‬
‫ﻓﻴﻬﻤﺎ ﺳﻨﺔ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺰﻳﺪ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺫﻟﻚ ﻛﺎﻟﺰﻳﺎﺩﺓ ﰲ ﺃﻋﺪﺍﺩ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺃﻭ ﺃﻋﺪﺍﺩ ﺍﻟﺮﻛﻌﺎﺕ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﺍﻟﺸﻬﺮ‪ ،‬ﺃﻭ ﺍﳊﺞ‪ ،‬ﻓﺈﻥ ﺭﺟﻼ ﻟﻮ ﺃﺣﺐ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﻈﻬﺮ ﲬﺲ‬
‫ﺭﻛﻌﺎﺕ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺯﻳﺎﺩﺓ ﻋﻤﻞ ﺻﺎﱀ‪ ،‬ﱂ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺼﺐ ﻣﻜﺎﻧ‪‬ﺎ‬
‫ﺁﺧﺮ ﻳﻘﺼﺪ ﻟﺪﻋﺎﺀ ﺍﷲ ﻓﻴﻪ ﻭﺫﻛﺮﻩ‪ ،‬ﱂ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻫﺬﻩ ﺑﺪﻋﺔ ﺣﺴﻨﺔ‪،‬‬

‫)‪ (1‬ﻛﺬﺍ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﳕﺎ ﺃﺩﺧﻠﻪ ﻓﻴﻪ ﻣﻦ ﻧﺴﺐ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (2‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ )‪. (٦٤٩‬‬
‫)‪ (3‬ﺫﻛﺮ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﳓﻮ ﻫﺬﺍ ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٤٢٠ / ٤‬ﻭﺫﻛﺮﻩ ﳓﻮﻩ‬
‫ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨ‪‬ﺔ )‪ (٣١٧ / ١‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻣﻔﻠﺢ ﰲ ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺯﻳﺎﺩ ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋ‪‬ﺎ ‪) :‬ﺇﻥ ﺃﺷﺪ ﻣﺎ ﺃﲣﻮﻑ ﻋﻠﻰ ﺃﻣﱵ ﺛﻼﺙ ‪ :‬ﺯﻟﺔ ﻋﺎﱂ ‪،‬‬
‫ﻭﺟﺪﺍﻝ ﻣﻨﺎﻓﻖ ﺑﺎﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺩﻧﻴﺎ ﺗﻘﻄﻊ ﺃﻋﻨﺎﻗﻜﻢ ﻓﺎ‪‬ﻤﻮﻫﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ( ‪ ،‬ﰒ ﻗﺎﻝ ‪) :‬ﻳﺰﻳﺪ ﺿﻌﻴﻒ ﻭﱂ ﻳﺘﺮﻙ( )‪/ ٢‬‬
‫‪ (٥٢‬ﻭﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ﺻﺤﻴﺤﺔ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤١‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ . ٣٣‬ﻭﰲ )ﺃ( ‪ :‬ﺃﻛﻤﻞ ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻋﻦ ‪.‬‬

‫‪٥٦٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻞ ﻳﻘﺎﻝ ﻟﻪ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪.‬‬

‫ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺿﻼﻟﺔ ﻗﺒﻞ ﺃﻥ ﻧﻌﻠﻢ ‪‬ﻴﺎ ﺧﺎﺻﺎ ﻋﻨﻬﺎ‪ ،‬ﺃﻭ ﻧﻌﻠﻢ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻔﺴﺪﺓ‪.‬‬
‫ﻓﻬﺬﺍ ﻣﺜﺎﻝ ﳌﺎ ﺣﺪﺙ‪ ،‬ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻪ‪ ،‬ﻭﺯﻭﺍﻝ ﺍﳌﺎﻧﻊ ﻟﻮ ﻛﺎﻥ ﺧﲑﺍ‪ .‬ﻓﺈﻥ ﻛﻞ ﻣﺎ ﻳﺒﺪﻳﻪ‬
‫)‪(1‬‬
‫ﻛﺎﻥ ﺛﺎﺑﺘﺎ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ‬ ‫ﺍﶈﺪﺙ ﳍﺬﺍ ﻣﻦ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﺃﻭ ﻳﺴﺘﺪﻝ ﺑﻪ ﻣﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﻗﺪ‬
‫)‪(2‬‬
‫ﺍﷲ ‪ r‬ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳﻔﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻬﺬﺍ ﺍﻟﺘﺮﻙ ﺳﻨﺔ ﺧﺎﺻﺔ‪ ،‬ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻛﻞ‬
‫ﻋﻤﻮﻡ ﻭﻛﻞ ﻗﻴﺎﺱ‪.‬‬
‫ﻭﻣﺜﺎﻝ ﻣﺎ ﺣﺪﺛﺖ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ﺑﺘﻔﺮﻳﻂ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺗﻘﺪﱘ ﺍﳋﻄﺒﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‬
‫)‪(3‬‬
‫ﺃﻧﻜﺮﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻷﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﻭﺍﻋﺘﺬﺭ ﻣﻦ ﺃﺣﺪﺛﻪ‬ ‫ﰲ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻓﺈﻧﻪ ﳌﺎ ﻓﻌﻠﻪ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ‬
‫ﺑﺄﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺻﺎﺭﻭﺍ ﻳﻨﻔﻀﻮﻥ ﻗﺒﻞ ﲰﺎﻉ ﺍﳋﻄﺒﺔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻻ‬
‫ﻳﻨﻔﻀﻮﻥ ﺣﱴ ﻳﺴﻤﻌﻮﺍ‪ ،‬ﺃﻭ ﺃﻛﺜﺮﻫﻢ‪.‬‬
‫ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﺳﺒﺐ ﻫﺬﺍ ﺗﻔﺮﻳﻄﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﳜﻄﺒﻬﻢ ﺧﻄﺒﺔ ﻳﻘﺼﺪ ‪‬ﺎ ﻧﻔﻌﻬﻢ‬
‫)‪(4‬‬
‫ﻭﺗﺒﻠﻴﻐﻬﻢ ﻭﻫﺪﺍﻳﺘﻬﻢ‪ ،‬ﻭﺃﻧﺖ ﻗﺼﺪﻙ ﺇﻗﺎﻣﺔ ﺭﻳﺎﺳﺘﻚ‪ ،‬ﺃﻭ ﺇﻥ ﻗﺼﺪﺕ ﺻﻼﺡ ﺩﻳﻨﻬﻢ‪ ،‬ﻓﻼ‬
‫)‪(5‬‬
‫ﺗﻌﻠﻤﻬﻢ ﻣﺎ ﻳﻨﻔﻌﻬﻢ‪ ،‬ﻓﻬﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻣﻨﻚ ﻻ ﺗﺒﻴﺢ ﻟﻚ ﺇﺣﺪﺍﺙ ﻣﻌﺼﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﺑﻞ ﺍﻟﻄﺮﻳﻖ ﰲ‬
‫ﺫﻟﻚ ﺃﻥ ﺗﺘﻮﺏ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺗﺘﺒﻊ ﺳﻨﺔ ﻧﺒﻴﻪ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻘﺎﻡ ﺍﻷﻣﺮ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺴﺘﻘﻢ ﻓﻼ ﻳﺴﺄﻟﻚ ﺍﷲ‬
‫ﺇﻻ ﻋﻦ ﻋﻤﻠﻚ‪ ،‬ﻻ ﻋﻦ ﻋﻤﻠﻬﻢ‪.‬‬
‫ﻭﻫﺬﺍﻥ ﺍﳌﻌﻨﻴﺎﻥ ﻣﻦ ﻓﻬﻤﻬﻤﺎ ﺍﳓﻞ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ ﺷﺒﻪ ﺍﻟﺒﺪﻉ ﺍﳊﺎﺩﺛﺔ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺭﻭﻱ ﻋﻦ‬

‫)‪ (1‬ﰲ )ﺏ ﺩ( ‪ :‬ﻓﻘﺪ ‪.‬‬

‫)‪ (2‬ﻛﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﺍﻟﺬﻱ ﻓﻌﻞ ﺫﻟﻚ ﻫﻮ ‪ :‬ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺑﺎﺏ ﺍﳋﺮﻭﺝ ﺇﱃ‬
‫ﺍﳌﺼﻠﻰ ﺑﻐﲑ ﻣﻨﱪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٤٤٩ ، ٤٤٨ / ٢) ، (٩٥٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻌﻴﺪﻳﻦ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٦٠٥ / ٢) ، (٨٨٩‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻠﺴﺖ ‪ .‬ﻭﻣﻌﻨﺎﻩ ‪ :‬ﺃﻧﻚ ﺑﻔﻌﻠﻚ ﻫﺬﺍ ﻻ ﺗﻌﻠﻤﻬﻢ ﻣﺎ ﻳﻨﻔﻌﻬﻢ؛ ﻷﻥ ﻣﺎ ﻋﻠﻤﺘﻬﻢ ـ ﻭﻫﻮ ‪ :‬ﺗﻘﺪﱘ ﺍﳋﻄﺒﺔ‬
‫ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ـ ﻣﻌﺼﻴﺔ ‪ ،‬ﻷ‪‬ﺎ ﺑﺪﻋﺔ ﺧﺎﻟﻔﺖ ‪‬ﺎ ﺍﻟﺴﻨ‪‬ﺔ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺗﻔﺮﻳﻄﻚ ﺍﺑﺘﺪﺍﺀً ﻣﻌﺼﻴﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﰲ ﻫﺬﺍ ‪.‬‬

‫‪٥٦١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2) (1‬‬
‫ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻣﺎ ﺃﺣﺪﺙ ﻗﻮﻡ ﺑﺪﻋﺔ ﺇﻻ ﻧﺰﻉ ﺍﷲ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺴﻨﺔ ﻣﺜﻠﻬﺎ {‬
‫ﻭﻗﺪ ﺃﺷﺮﺕ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪ ،‬ﻭﺑﻴﻨﺖ ﺃﻥ ﺍﻟﺸﺮﺍﺋﻊ ﺃﻏﺬﻳﺔ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻓﻤﱴ ﺍﻏﺘﺬﺕ‬
‫ﺍﻟﻘﻠﻮﺏ ﺑﺎﻟﺒﺪﻉ ﱂ ﻳﺒﻖ ﻓﻴﻬﺎ ﻓﻀﻞ )‪ (3‬ﻟﻠﺴﻨﻦ‪ ،‬ﻓﺘﻜﻮﻥ ﲟﱰﻟﺔ ﻣﻦ ﺍﻏﺘﺬﻯ ﺑﺎﻟﻄﻌﺎﻡ ﺍﳋﺒﻴﺚ‪.‬‬
‫ﻭﻋﺎﻣﺔ ﺍﻷﻣﺮﺍﺀ ﺇﳕﺎ ﺃﺣﺪﺛﻮﺍ ﺃﻧﻮﺍﻋﺎ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﳉﺎﺋﺮﺓ ﻣﻦ ﺃﺧﺬ ﺃﻣﻮﺍﻝ ﻻ ﳚﻮﺯ‬
‫ﺃﺧﺬﻫﺎ‪ ،‬ﻭﻋﻘﻮﺑﺎﺕ ﻋﻠﻰ ﺍﳉﺮﺍﺋﻢ ﻻ ﲡﻮﺯ؛ ﻷ‪‬ﻢ ﻓﺮﻃﻮﺍ ﰲ ﺍﳌﺸﺮﻭﻉ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺇﻻ ﻓﻠﻮ ﻗﺒﻀﻮﺍ ﻣﺎ ﻳﺴﻮﻍ ﻗﺒﻀﻪ‪ ،‬ﻭﻭﺿﻌﻮﻩ ﺣﻴﺚ ﻳﺴﻮﻍ ﻭﺿﻌﻪ‪ ،‬ﻃﺎﻟﺒﲔ‬
‫ﺑﺬﻟﻚ ﺇﻗﺎﻣﺔ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻻ ﺭﻳﺎﺳﺔ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﺃﻗﺎﻣﻮﺍ ﺍﳊﺪﻭﺩ ﺍﳌﺸﺮﻭﻋﺔ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻮﺿﻴﻊ‪،‬‬
‫ﻭﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ‪ ،‬ﻣﺘﺤﺮﻳﻦ ﰲ ﺗﺮﻏﻴﺒﻬﻢ ﻭﺗﺮﻫﻴﺒﻬﻢ ﻟﻠﻌﺪﻝ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ‪-‬ﳌﺎ ﺍﺣﺘﺎﺟﻮﺍ ﺇﱃ‬
‫)‪(4‬‬
‫ﺍﳌﻮﺿﻮﻋﺔ‪ ،‬ﻭﻻ ﺇﱃ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳉﺎﺋﺮﺓ‪ ،‬ﻭﻻ ﺇﱃ ﻣﻦ ﳛﻔﻈﻬﻢ ﻣﻦ ﺍﻟﻌﺒﻴﺪ‬ ‫ﺍﳌﻜﻮﺱ‬
‫ﻭﺍﳌﺴﺘﻌﺒﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻣﺮﺍﺀ ﺑﻌﺾ‬
‫ﺍﻷﻗﺎﻟﻴﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﺇﺫﺍ ﺃﻗﺎﻣﻮﺍ ﻛﺘﺎﺏ ﺍﷲ ﻭﻓﻘﻬﻮﺍ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﱵ ﻫﻲ ﺣﺠﺞ ﺍﷲ‪،‬‬
‫)‪(5‬‬
‫ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳍﺪﻯ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺃﻗﺎﻣﻮﺍ ﺣﻜﻤﺔ ﺍﷲ ﺍﻟﱵ ﺑﻌﺚ‬
‫‪‬ﺎ ﺭﺳﻮﻟﻪ ‪- r‬ﻭﻫﻲ ﺳﻨﺘﻪ‪ -‬ﻟﻮﺟﺪﻭﺍ ﻓﻴﻬﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻣﺎ ﳛﻴﻂ ﺑﻌﻠﻢ ﻋﺎﻣﺔ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﳌﻴﺰﻭﺍ )‪ (6‬ﺣﻴﻨﺌﺬ ﺑﲔ ﺍﶈﻖ ﻭﺍﳌﺒﻄﻞ ﻣﻦ ﲨﻴﻊ ﺍﳋﻠﻖ‪ ،‬ﺑﻮﺻﻒ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ )‪ (7‬ﺟﻌﻠﻬﺎ‬
‫‪’n?tã uä!#y‰pkà- (#qçRqà6tGÏj9 $VÜy™ur Zp¨Bé& öNä3»oYù=yèy_ y7Ï9ºx‹x.ur‬‬ ‫ﺍﷲ ﳍﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ‪} U‬‬

‫)‪ (1‬ﺃﲪﺪ )‪. (١٠٥/٤‬‬

‫)‪ (2‬ﺍﳊﺪﻳﺚ ﻣﺮ‪ ‬ﲣﺮﳚﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (3‬ﻓﻀﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﺍﳌﻜﻮﺱ ‪ :‬ﻫﻲ ﺍﻟﻀﺮﺍﺋﺐ ‪ .‬ﺧﺎﺻﺔ ﺗﻠﻚ ﺍﻟﱵ ﺗﺄﺧﺬﻫﺎ ﺍﻟﺪﻭﻝ ﻋﻠﻰ ﺍﻟﺒﻀﺎﺋﻊ ﺍﻟﻮﺍﺭﺩﺓ ﻣﻦ ﺧﺎﺭﺟﻬﺎ ‪ ،‬ﻭﻫﻲ ﺃﻣﻮﺍﻝ‬
‫ﻣﺴﻠﻤﲔ ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﻟﻴﻮﻡ )ﺍﳉﻤﺎﺭﻙ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺑﻌﺚ ﺍﷲ ‪‬ﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻟﻴﻤﻴﺰﻭﺍ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ‪.‬‬

‫‪٥٦٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻻﺳﺘﻐﻨﻮﺍ ﺑﺬﻟﻚ ﻋﻤﺎ ﺍﺑﺘﺪﻋﻪ ﺍﳌﺒﺘﺪﻋﻮﻥ‪ ،‬ﻣﻦ ﺍﳊﺠﺞ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﺍﻟﱵ ﻳﺰﻋﻢ‬ ‫)‪(1‬‬
‫‪{ Ĩ$¨Y9$#‬‬
‫)‪(3‬‬
‫ﺍﻟﻜﻼﻣﻴﻮﻥ )‪ (2‬ﺃ‪‬ﻢ ﻳﻨﺼﺮﻭﻥ ‪‬ﺎ ﺃﺻﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﺃﻱ ﺍﻟﻔﺎﺳﺪ ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﺍﻟﻘﻴﺎﺳﻴﻮﻥ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳊﺠﺞ ﺻﺤﻴﺤﺎ ﻭﻣﻦ ﺍﻟﺮﺃﻱ ﺳﺪﻳﺪﺍ‪،‬‬ ‫ﺑﻪ ﻓﺮﻭﻉ‬ ‫ﺃ‪‬ﻢ ﻳﺘﻤﻮﻥ‬
‫ﻓﺬﻟﻚ ﻟﻪ ﺃﺻﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﻬﻤﻪ ﻣﻦ ﻓﻬﻤﻪ‪ ،‬ﻭﺣﺮﻣﻪ ﻣﻦ ﺣﺮﻣﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﺎﺩ ‪ :‬ﺇﺫﺍ ﺗﻌﺒﺪﻭﺍ ﲟﺎ ﺷﺮﻉ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ‪ ،‬ﻭﺫﺍﻗﻮﺍ ﻃﻌﻢ‬
‫ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ ﺑﻪ )‪ (6‬ﺭﺳﻮﻟﻪ‪ ،‬ﻭﺟﺪﻭﺍ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‬
‫ﺍﻟﺰﻛﻴﺔ‪ ،‬ﻭﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻣﺎ ﻳﻐﻨﻴﻬﻢ ﻋﻤﺎ ﻗﺪ ﳛﺪﺙ ﰲ ﻧﻮﻋﻪ‪ :‬ﻛﺎﻟﺘﻐﻴﲑ‬
‫ﻭﳓﻮﻩ‪ ،‬ﻣﻦ ﺍﻟﺴﻤﺎﻋﺎﺕ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﺍﻟﺼﺎﺭﻓﺔ ﻋﻦ ﲰﺎﻉ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﻭﺭﺍﺩ‪،‬‬
‫ﻟﻔﹼﻘﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ .‬ﺃﻭ ﰲ ﻗﺪﺭﻩ‪ :‬ﻛﺰﻳﺎﺩﺍﺕ ﻣﻦ ﺍﻟﺘﻌﺒﺪﺍﺕ‪ ،‬ﺃﺣﺪﺛﻬﺎ ﻣﻦ ﺃﺣﺪﺛﻬﺎ ﻟﻨﻘﺺ ﲤﺴﻜﻪ‬
‫)‪(7‬‬
‫ﻣﻌﺬﻭﺭﺍ ﻓﻴﻤﺎ ﺃﺣﺪﺛﻪ‬ ‫ﺑﺎﳌﺸﺮﻭﻉ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﺑﻞ ﻭﺍﻷﻣﺮﺍﺀ‬
‫ﻟﻨﻮﻉ ﺍﺟﺘﻬﺎﺩ‪.‬‬
‫ﻓﺎﻟﻐﺮﺽ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺎﺭﻙ ﻟﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﺬﻭﺭﺍ ﻻﺟﺘﻬﺎﺩﻩ‪،‬‬
‫ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺻﺪ‪‬ﻳﻘﺎ ﻋﻈﻴﻤﺎ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺷﺮﻁ ﺍﻟﺼﺪﻳﻖ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ﻛﻠﻪ ﺻﺤﻴﺤﺎ‪ ،‬ﻭﻋﻤﻠﻪ‬
‫ﻛﻠﻪ ﺳﻨﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻳﻜﻮﻥ ﲟﱰﻟﺔ ﺍﻟﻨﱯ ‪ . r‬ﻭﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ‪.‬‬
‫ﻭﺍﻟﻜﻼﻡ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﺒﺪﻉ ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﺻﻔﺎ‪‬ﺎ‪ ،‬ﻻ ﻳﺘﺴﻊ ﻟﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٣‬‬

‫)‪ (2‬ﺍﻟﻜﻼﻣﻴﻮﻥ ‪ :‬ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺬﻳﻦ ﳜﻮﺿﻮﻥ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﻭﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﺑﻜﻼﻡ ﳜﺘﺮﻋﻮﻧﻪ‬
‫ﻣﻦ ﻋﻨﺪﻫﻢ ﱂ ﻳﱰﻟﻪ ﺍﷲ ﻭﱂ ﻳﺆﺛﺮ ﻋﻦ ﺃﻧﺒﻴﺎﺋﻪ ‪ ،‬ﻛﺎﳉﻬﻤﻴﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺑﻌﺾ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻭﺃﻛﺜﺮ ﺍﻟﺼﻮﻓﻴﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﻟﻘﻴﺎﺳﻮﻥ ‪ :‬ﻭﻗﺪ ﻋﺮﻓﺘﻬﻢ ﻣﻦ ﻗﺒﻞ ‪ .‬ﻭﻟﻌﻞ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ﺫﻡ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺘﻮﺳﻌﻮﻥ ﺑﺎﻷﺧﺬ ﺑﺎﻟﻘﻴﺎﺱ‬
‫ﻭﻳﺴﺘﻬﻴﻨﻮﻥ ﺑﺎﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﳓﻮﻫﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻣﺘﻤﻮﻥ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﻓﺮﻭﺝ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺑﻌﺚ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ‪.‬‬

‫‪٥٦٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﺄﻥ‬ ‫ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺎ ﻳﺰﻳﻞ ﺷﺒﻬﺔ ﺍﳌﻌﺎﺭﺿﺔ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻡ ﺍﻟﺒﺪﻉ‪ ،‬ﳑﺎ ﳚﺐ ﺍﻟﻌﻤﻞ ‪‬ﺎ‪.‬‬

‫)‪ (1‬ﻳﻌﲏ ـ ﺭﲪﻪ ﺍﷲ ـ ﺣﺪﻳﺚ ﻣﺴﻠﻢ ‪) :‬ﺃﻣﺎ ﺑﻌﺪ ‪ :‬ﻓﺈﻥ ﺧﲑ ﺍﳊﺪﻳﺚ( ﺇﱃ ﻗﻮﻟﻪ ‪) :‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ( ‪ ،‬ﺍﻟﺬﻱ‬
‫ﺃﻭﺭﺩﻩ ﰲ ﺃﻭﻝ ﺍﻟﻔﺼﻞ ‪ ،‬ﰒ ﺃﺧﺬ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺸﺒﻪ ﻭﺍﳌﻌﺎﺭﺿﺎﺕ ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺍﳌﺨﺎﻟﻔﻮﻥ ‪.‬‬

‫‪٥٦٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺜﺎﱐ ﺍﺷﺘﻤﺎﳍﺎ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﺪﻳﻦ‬

‫)‪(1‬‬
‫ﰲ ﺫﻡ ﺍﳌﻮﺍﺳﻢ ﻭﺍﻷﻋﻴﺎﺩ ﺍﶈﺪﺛﺔ‪ :‬ﻣﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﰲ‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‬
‫ﺍﻟﺪﻳﻦ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ ﺃﺣﺪ‪ ،‬ﺑﻞ ﻭﻻ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻳﺪﺭﻙ ﻓﺴﺎﺩ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻻ‬
‫ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﺑﻞ ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺪﺭﻛﻮﻥ ﺑﻌﺾ ﻣﺎ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳋﻠﻖ‪ :‬ﺍﺗﺒﺎﻉ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺪﺭﻛﻮﺍ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳌﺼﻠﺤﺔ‬
‫ﻭﺍﳌﻔﺴﺪﺓ‪ ،‬ﻓﻨﻨﺒﻪ ﻋﻠﻰ ﺑﻌﺾ ﻣﻔﺎﺳﺪﻫﺎ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪:‬‬
‫ﺃﻥ ﻣﻦ ﺃﺣﺪﺙ ﻋﻤﻼ ﰲ ﻳﻮﻡ‪ :‬ﻛﺈﺣﺪﺍﺙ ﺻﻮﻡ ﺃﻭﻝ ﲬﻴﺲ ﻣﻦ ﺭﺟﺐ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﰲ ﻟﻴﻠﺔ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻣﺜﻼ‪ .‬ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ‪ ،‬ﻣﻦ‬ ‫ﺍﳉﻤﻌﺔ‪ ،‬ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ ﺍﳉﺎﻫﻠﻮﻥ‪" :‬ﺻﻼﺓ ﺍﻟﺮﻏﺎﺋﺐ"‬ ‫ﺗﻠﻚ‬
‫ﺇﺣﺪﺍﺙ ﺃﻃﻌﻤﺔ ﻭﺯﻳﻨﺔ‪ ،‬ﻭﺗﻮﺳﻴﻊ ﰲ ﺍﻟﻨﻔﻘﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ؛ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺘﺒﻊ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻋﺘﻘﺎﺩ ﰲ‬
‫)‪(4‬‬
‫ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺃﻓﻀﻞ ﻣﻦ ﺃﻣﺜﺎﻟﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﻮﻡ ﻓﻴﻪ‬ ‫ﺍﻟﻘﻠﺐ‪ .‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻻ ﺑﺪ‬
‫ﻣﺴﺘﺤﺐ ﺍﺳﺘﺤﺒﺎﺑﺎ ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﺍﳋﻤﻴﺲ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﻭﺑﻌﺪﻩ ﻣﺜﻼ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﻏﲑﻫﺎ ﻣﻦ ﺍﳉﻤﻊ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﻼﺓ ﰲ ﻏﲑﻫﺎ ﻣﻦ ﻟﻴﺎﱄ ﺍﳉﻤﻊ ﺧﺼﻮﺻﺎ‪،‬‬
‫ﻭﺳﺎﺋﺮ ﺍﻟﻠﻴﺎﱄ ﻋﻤﻮﻣﺎ‪ ،‬ﺇﺫ ﻟﻮﻻ ﻗﻴﺎﻡ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﻗﻠﺒﻪ‪ ،‬ﺃﻭ ﰲ ﻗﻠﺐ ﻣﺘﺒﻮﻋﻪ ﳌﺎ ﺍﻧﺒﻌﺚ ﺍﻟﻘﻠﺐ‬
‫ﻟﺘﺨﺼﻴﺺ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺮﺟﻴﺢ ﻣﻦ ﻏﲑ ﻣﺮﺟﺢ ﳑﺘﻨﻊ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺪ ﺷﻬﺪ ﻟﻪ ﺍﻟﺸﺮﻉ ﺑﺎﻻﻋﺘﺒﺎﺭ ﰲ ﻫﺬﺍ ﺍﳊﻜﻢ‪ ،‬ﻭﻧﺺ ﻋﻠﻰ ﺗﺄﺛﲑﻩ ﻓﻬﻮ ﻣﻦ‬
‫ﺍﳌﻌﺎﱐ ﺍﳌﻨﺎﺳﺒﺔ ﺍﳌﺆﺛﺮﺓ‪ ،‬ﻓﺈﻥ ﳎﺮﺩ ﺍﳌﻨﺎﺳﺒﺔ ﻣﻊ ﺍﻻﻗﺘﺮﺍﻥ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻌﻠﺔ ﻋﻨﺪ ﻣﻦ ﻳﻘﻮﻝ‬
‫)‪(5‬‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻣﻦ ﻻ ﻳﻘﻮﻝ ﺇﻻ‬ ‫ﺑﺎﳌﻨﺎﺳﺐ ﺍﻟﻘﺮﻳﺐ ﻭﻫﻢ‬
‫ﺑﺎﳌﺆﺛﺮﺓ ﻓﻼ ﻳﻜﺘﻔﻲ ﲟﺠﺮﺩ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﺣﱴ ﻳﺪﻝ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺃﻥ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻮﺻﻒ ﻣﺆﺛﺮ ﰲ‬

‫)‪ (1‬ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻣﺮ )ﺹ‪. (٨٢‬‬

‫)‪ (2‬ﺗﻠﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻨﻬﺎ ﻋﻨﺪﻣﺎ ﻳﺘﻌﺮﺽ ﳍﺎ ﺍﳌﺆﻟﻒ ﻣﻊ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﻟﱵ ﺍﺳﺘﺤﺪﺛﻬﺎ ﺍﻟﻨﺎﺱ )ﺹ‪. (١٢١‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻭﺫﻟﻚ ﻭﻻ ﺑﺪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻭﻫﻮ ‪.‬‬

‫‪٥٦٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺜﻞ ﺫﻟﻚ ﺍﳊﻜﻢ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻳﻀﺎ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ .‬ﻭﻫﺆﻻﺀ ﺇﺫﺍ ﺭﺃﻭﺍ‬
‫ﺍﳊﻜﻢ ﺍﳌﻨﺼﻮﺹ ﻓﻴﻪ ﻣﻌﲎ ﻗﺪ ﺃﺛﺮ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺍﳊﻜﻢ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻋﻠﻠﻮﺍ ﺫﻟﻚ ﺍﳊﻜﻢ‬
‫ﺍﳌﻨﺼﻮﺹ ﺑﻪ‪.‬‬
‫ﻭﻫﻨﺎ ﻗﻮﻝ ﺛﺎﻟﺚ ﻗﺎﻟﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‪ ،‬ﻭﻏﲑﻫﻢ ﺃﻳﻀﺎ‪ .‬ﻭﻫﻮ‪ :‬ﺃﻥ ﺍﳊﻜﻢ‬
‫)‪(1‬‬
‫ﺍﳌﻨﺼﻮﺹ ﻻ ﻳﻌﻠﻞ ﺇﻻ ﺑﻮﺻﻒ ﺩﻝ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺃﻧﻪ ﻣﻌﻠﻞ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻜﺘﻔﻰ ﺑﻜﻮﻧﻪ ﻋﻠﻞ ﺑﻪ‬
‫ﻧﻈﲑﻩ ﺃﻭ ﻧﻮﻋﻪ‪.‬‬
‫ﻭﺗﻠﺨﻴﺺ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺃﻧﺎ ﺇﺫﺍ ﺭﺃﻳﻨﺎ ﺍﻟﺸﺎﺭﻉ ﻗﺪ ﻧﺺ ﻋﻠﻰ ﺍﳊﻜﻢ‪ ،‬ﻭﺩﻝ‬
‫ﰲ ﺍﳍﺮﺓ‪ } :‬ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺑﻨﺠﺲ‪ ،‬ﺇ‪‬ﺎ ﻣﻦ ﺍﻟﻄﻮﺍﻓﲔ ﻋﻠﻴﻜﻢ‬ ‫)‪(2‬‬
‫ﻋﻠﻰ ﻋﻠﺘﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬

‫ﻭﺍﻟﻄﻮﺍﻓﺎﺕ { )‪ (4) (3‬ﻓﻬﺬﻩ ﺍﻟﻌﻠﺔ ﺗﺴﻤﻰ ﺍﳌﻨﺼﻮﺻﺔ‪ ،‬ﺃﻭ ﺍﳌﻮﻣﻰ ﺇﻟﻴﻬﺎ‪ ،‬ﻋﻠﻤﺖ ﻣﻨﺎﺳﺒﺘﻬﺎ ﺃﻭ ﱂ‬
‫ﺗﻌﻠﻢ ﻓﻴﻌﻤﻞ ﲟﻮﺟﺒﻬﺎ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ‪ :‬ﻫﻞ ﻳﺴﻤﻰ ﻫﺬﺍ ﻗﻴﺎﺳﺎ ﺃﻭ ﻻ‬
‫ﻳﺴﻤﻰ؟‬
‫ﻭﻣﺜﺎﻟﻪ ﰲ ﻛﻼﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺎ ﻟﻮ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﻟﻐﻼﻣﻪ‪ :‬ﻻ ﺗﺪﺧﻞ ﺩﺍﺭﻱ ﻓﻼﻧﺎ‪ ،‬ﻓﺈﻧﻪ ﻣﺒﺘﺪﻉ‪ ،‬ﺃﻭ‬
‫ﻓﺈﻧﻪ ﺃﺳﻮﺩ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﺩﺍﺭﻩ ﻣﻦ ﻛﺎﻥ ﻣﺒﺘﺪﻋﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻛﺎﻥ‬
‫ﺃﺳﻮﺩ‪ ،‬ﻭﻫﻮ ﻧﻈﲑ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﺗﺪﺧﻞ ﺩﺍﺭﻱ ﻣﺒﺘﺪﻋﺎ ﻭﻻ ﺃﺳﻮﺩ‪ .‬ﻭﳍﺬﺍ ﻧﻌﻤﻞ ﳓﻦ ﲟﺜﻞ ﻫﺬﺍ ﰲ‬
‫ﺑﺎﺏ ﺍﻷﳝﺎﻥ‪ ،‬ﻓﻠﻮ ﻗﺎﻝ‪ :‬ﻻ ﻟﺒﺴﺖ ﻫﺬﺍ ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﳝﻦ ﺑﻪ ﻋﻠﻲ )‪ (5‬ﺣﻨﺚ ﲟﺎ ﻛﺎﻧﺖ ﻣﻨﺘﻪ ﻣﺜﻞ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﻋﻠﻞ ﻧﻈﲑﻩ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ‪.‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٩٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٦٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٧٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ‬
‫)‪ ، (٣٦٧‬ﺃﲪﺪ )‪ ، (٣٠٣/٥‬ﻣﺎﻟﻚ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٤٤‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪. (٧٣٦‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﺳﺆﺭ ﺍﳍﺮﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٦٠ / ١) ، (٧٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ ‪،‬‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﺆﺭ ﺍﳍﺮﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٥٤ ، ١٥٣ / ١) ، (٩٢‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪:‬‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﺿﻮﺀ ﺑﺴﺆﺭ ﺍﳍﺮﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪١) ، (٣٦٧‬‬
‫‪ ، (١٣١ /‬ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺿﻮﺀ ﺑﺎﺏ ﺍﻟﺮﺧﺼﺔ ﰲ ﺍﻟﻮﺿﻮﺀ ﺑﺴﺆﺭ ﺍﳍﺮﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٥٥ / ١) ، (١٠٤‬ﻭﻗﺎﻝ ﺍﳌﻌﻠﻖ )ﺍﻷﻋﻈﻤﻲ( ‪) :‬ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ( ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻓﻼﻥ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻨﺘﻪ‪ ،‬ﻭﻫﻮ ﳝﻨﻪ )‪ (1‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬

‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺭﺃﻳﻨﺎ ﺍﻟﺸﺎﺭﻉ ﻗﺪ ﺣﻜﻢ ﲝﻜﻢ ﻭﱂ ﻳﺬﻛﺮ ﻋﻠﺘﻪ‪ ،‬ﻟﻜﻦ ﻗﺪ ﺫﻛﺮ ﻋﻠﺔ ﻧﻈﲑﻩ‪ ،‬ﺃﻭ‬
‫ﻧﻮﻋﻪ‪ .‬ﻣﺜﻞ‪ :‬ﺃﻧﻪ ﺟﻮﺯ ﻟﻸﺏ ﺃﻥ ﻳﺰﻭﺝ ﺍﺑﻨﺘﻪ ﺍﻟﺼﻐﲑﺓ ﺍﻟﺒﻜﺮ ﺑﻼ ﺇﺫ‪‬ﺎ‪ .‬ﻭﻗﺪ ﺭﺃﻳﻨﺎﻩ ﺟﻮﺯ ﻟﻪ‬
‫ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﻣﺎﳍﺎ ﻟﻜﻮ‪‬ﺎ ﺻﻐﲑﺓ‪ ،‬ﻓﻬﻞ )‪ (2‬ﻳﻌﺘﻘﺪ ﺃﻥ ﻋﻠﺔ ﻭﻻﻳﺔ ﺍﻟﻨﻜﺎﺡ ﻫﻲ ﺍﻟﺼﻐﺮ ‪-‬ﻣﺜﻼ‪-‬‬
‫؟ ﻛﻤﺎ ﺃﻥ ﻭﻻﻳﺔ ﺍﳌﺎﻝ ﻛﺬﻟﻚ‪ ،‬ﺃﻡ ﻧﻘﻮﻝ‪ :‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻟﻠﻨﻜﺎﺡ ﻋﻠﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺍﻟﺒﻜﺎﺭﺓ‪- ،‬‬
‫ﻣﺜﻼ‪-‬؟ ﻓﻬﺬﻩ ﺍﻟﻌﻠﺔ ﻫﻲ ﺍﳌﺆﺛﺮﺓ‪ ،‬ﺃﻱ ﻗﺪ ﺑﲔ ﺍﻟﺸﺎﺭﻉ ﺗﺄﺛﲑﻫﺎ ﰲ ﺣﻜﻢ ﻣﻨﺼﻮﺹ‪ ،‬ﻭﺳﻜﺖ ﻋﻦ‬
‫ﺑﻴﺎﻥ ﺗﺄﺛﲑﻫﺎ ﰲ ﻧﻈﲑ ﺫﻟﻚ ﺍﳊﻜﻢ‪ .‬ﻓﺎﻟﻔﺮﻳﻘﺎﻥ ﺍﻷﻭﻻﻥ ﻳﻘﻮﻻﻥ ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﺛﺒﺎﺕ‬
‫ﻟﻠﻌﻠﺔ )‪ (3‬ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﻮﻝ ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺃﺛﺮ ﰲ ﺍﳊﻜﻢ ﰲ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‪ ،‬ﻛﺬﻟﻚ‬
‫ﻳﺆﺛﺮ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ‪.‬‬
‫ﻭﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ ﻻ ﻳﻘﻮﻝ ‪‬ﺎ‪ ،‬ﺇﻻ ﺑﺪﻻﻟﺔ ﺧﺎﺻﺔ‪ ،‬ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻮﻉ ﺍﻟﻮﺍﺣﺪ ﻣﻦ‬
‫ﺍﻷﺣﻜﺎﻡ ﻟﻪ ﻋﻠﻞ ﳐﺘﻠﻔﺔ‪ .‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ :‬ﺃﻧﻪ ‪ r‬ﻰ ﻋﻦ ﺃﻥ ﻳﺒﻴﻊ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺑﻴﻊ ﺃﺧﻴﻪ‪ ،‬ﺃﻭ‬
‫ﻳﺴﺘﺎﻡ )‪ (4‬ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺳﻮﻡ ﺃﺧﻴﻪ‪ ،‬ﺃﻭ ﳜﻄﺐ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ )‪ . (5‬ﻓﻴﻌﻠﻞ ﺫﻟﻚ ﲟﺎ‬
‫ﻓﻴﻪ ﻣﻦ ﻓﺴﺎﺩ ﺫﺍﺕ ﺍﻟﺒﲔ‪ ،‬ﻛﻤﺎ ﻋﻠﻞ ﺑﻪ ﰲ ﻗﻮﻟﻪ‪ } :‬ﻻ ﺗﻨﻜﺢ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ‪ ،‬ﻭﻻ ﻋﻠﻰ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﻮ ﲦﻨﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻓﻬﻼ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﻌﻠﺔ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺴﻮﻡ ‪.‬‬
‫)‪ (5‬ﻭﺭﺩ ﰲ ﺫﻟﻚ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ‪ ،‬ﻓﻘﺪ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﱠﻢ ﺃﻥ ﻳﺒﻴﻊ ﺣﺎﺿﺮ ﻟﺒﺎﺩ ‪ ،‬ﻭﻻ ﺗﻨﺎﺟﺸﻮﺍ ‪ ،‬ﻭﻻ ﻳﺒﻴﻊ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺑﻴﻊ ﺃﺧﻴﻪ ‪ ،‬ﻭﻻ ﳜﻄﺐ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ‪( . .‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢١٤٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٣٥٣ / ٤‬ﻭﺟﺎﺀ ﺍﻟﻨﻬﻲ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﰲ ﺃﺣﺎﺩﻳﺚ ﰲ ﺻﺤﻴﺢ‬
‫ﻣﺴﻠﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (١٤١٢‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٥١٥‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )‪، ١١٥٤ / ٣‬‬
‫‪ ، (١١٥٥‬ﻭﻛﻠﻬﺎ ﺑﺮﻭﺍﻳﺎﺕ ﻭﺃﻟﻔﺎﻅ ﻣﺘﻌﺪﺩﺓ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻳﻈﻬﺮ‬ ‫)‪(2) (1‬‬

‫ﺧﺎﻟﺘﻬﺎ‪ ،‬ﻓﺈﻧﻜﻢ ﺇﺫﺍ ﻓﻌﻠﺘﻢ ﺫﻟﻚ ﻗﻄﻌﺘﻢ ﺃﺭﺣﺎﻣﻜﻢ {‬
‫ﺍﻟﺘﻌﻠﻴﻞ ﻓﻴﻪ‪ ،‬ﻣﺎ ﻻ ﻳﻈﻬﺮ ﰲ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﳕﺎ ﺫﺍﻙ ﻷﻧﻪ ﻻ ﻳﻈﻬﺮ ﻓﻴﻪ ﻭﺻﻒ ﻣﻨﺎﺳﺐ ﻟﻠﻨﻬﻲ ﺇﻻ‬
‫ﻫﺬﺍ‪.‬‬
‫ﻭﺍﻟﺴﱪ ﺩﻟﻴﻞ ﺧﺎﺹ ﻋﻠﻰ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻧﻈﲑﻩ ﻣﻦ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻻ ﺗﻌﻂ ﻫﺬﺍ ﺍﻟﻔﻘﲑ؛‬
‫ﻓﺈﻧﻪ ﻣﺒﺘﺪﻉ‪ ،‬ﰒ ﻳﺴﺄﻟﻪ ﻓﻘﲑ ﺁﺧﺮ ﻣﺒﺘﺪﻉ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻻ ﺗﻌﻄﻪ‪ ،‬ﻭﻗﺪ )‪ (3‬ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻔﻘﲑ ﻋﺪﻭ‪‬ﺍ‬
‫ﻟﻪ )‪ (4‬ﻓﻬﻞ ﳛﻜﻢ ﺑﺄﻥ ﺍﻟﻌﻠﺔ ﻫﻲ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺃﻡ ﻳﺘﺮﺩﺩ ﳉﻮﺍﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﻠﺔ ﻫﻲ ﺍﻟﻌﺪﺍﻭﺓ؟‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺭﺃﻳﻨﺎ ﺍﻟﺸﺎﺭﻉ ﻗﺪ ﺣﻜﻢ ﲝﻜﻢ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﻓﻴﻪ ﻭﺻﻔﺎ ﻣﻨﺎﺳﺒﺎ ﻟﻪ‪ ،‬ﻟﻜﻦ ﺍﻟﺸﺎﺭﻉ ﱂ‬
‫ﻳﺬﻛﺮ ﺗﻠﻚ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻻ ﻋﻠﻞ ‪‬ﺎ ﻧﻈﲑ ﺫﻟﻚ ﺍﳊﻜﻢ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻮﺻﻒ ﺍﳌﻨﺎﺳﺐ‬
‫ﺍﻟﻐﺮﻳﺐ؛ ﻷﻧﻪ ﻻ ﻧﻈﲑ ﻟﻪ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻻ ﺩﻝ ﻛﻼﻡ ﺍﻟﺸﺎﺭﻉ ﻭﺇﳝﺎﺅﻩ ﻋﻠﻴﻪ‪ .‬ﻓﻴﺠﻮﺯ ﺍﺗﺒﺎﻋﻪ‬
‫ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ‪ .‬ﻭﻧﻔﺎﻩ ﺍﻵﺧﺮﺍﻥ‪ ،‬ﻭﻫﺬﺍ ﺇﺩﺭﺍﻙ ﻟﻌﻠﺔ ﺍﻟﺸﺎﺭﻉ ﺑﻨﻔﺲ ﻋﻘﻮﻟﻨﺎ ﻣﻦ ﻏﲑ ﺩﻻﻟﺔ ﻣﻨﻪ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺇﺩﺭﺍﻙ ﻟﻌﻠﺘﻪ ﺑﻨﻔﺲ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﻛﻼﻣﻪ‪ .‬ﻭﺍﻷﻭﻝ ﺇﺩﺭﺍﻙ ﻟﻌﻠﺘﻪ ﺑﻨﻔﺲ‬
‫ﻛﻼﻣﻪ‪ .‬ﻭﻣﻊ ﻫﺬﺍ‪ :‬ﻓﻘﺪ ﺗﻌﻠﻢ ﻋﻠﺔ ﺍﳊﻜﻢ ﺍﳌﻌﲔ ﺑﺎﻟﺴﱪ )‪ (5‬ﻭﺑﺪﻻﻻﺕ ﺃﺧﺮﻯ‪.‬‬
‫ﻓﺈﺫﺍ ﺛﺒﺘﺖ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻓﻤﺴﺄﻟﺘﻨﺎ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻠﺔ ﺍﳌﻨﺼﻮﺻﺔ ﰲ ﻣﻮﺿﻊ‪ ،‬ﺍﳌﺆﺛﺮﺓ ﰲ ﻣﻮﺿﻊ‬
‫ﺁﺧﺮ‪ .‬ﻭﺫﻟﻚ‪" :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻰ ﻋﻦ ﲣﺼﻴﺺ ﺃﻭﻗﺎﺕ ﺑﺼﻼﺓ ﺃﻭ ﺑﺼﻴﺎﻡ‪ ،‬ﻭﺃﺑﺎﺡ ﺫﻟﻚ ﺇﺫﺍ ﱂ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻨﻜﺎﺡ )‪ ، (٤٨٢٠‬ﻣﺴﻠﻢ ﺍﻟﻨﻜﺎﺡ )‪ ، (١٤٠٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﻜﺎﺡ )‪ ، (١١٢٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻨﻜﺎﺡ )‪(٣٢٩١‬‬
‫‪ ،‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻨﻜﺎﺡ )‪ ، (٢٠٦٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻨﻜﺎﺡ )‪ ، (١٩٢٩‬ﺃﲪﺪ )‪ ، (٤٨٩/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﻜﺎﺡ )‪، (١١٢٩‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﻜﺎﺡ )‪. (٢١٧٨‬‬
‫)‪ (2‬ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﺻﺪﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪) :‬ﻻ ﺗﻨﻜﺢ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ ﻭﻻ ﻋﻠﻰ ﺧﺎﻟﺘﻬﺎ( ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٤٠٨‬ﺭﻗﻢ )‪ (٣٧‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﳉﻤﻊ ﺑﲔ ﺍﳌﺮﺃﺓ ﻭﻋﻤﺘﻬﺎ ﺃﻭ ﺧﺎﻟﺘﻬﺎ ﰲ‬
‫ﺍﻟﻨﻜﺎﺡ )‪ (١٠٢٩ / ٢‬ﻣﻦ ﻃﺮﻕ ﻭﺃﻟﻔﺎﻅ ﻣﺘﻌﺪﺩﺓ ‪.‬‬
‫)‪ (3‬ﻭﻗﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﺭﺃﻳﻨﺎ ﻓﻴﻪ ﻭﺻﻔﹰﺎ ﻣﻨﺎﺳﺒ‪‬ﺎ )ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﻟﺼﱪ ‪ .‬ﻭﻟﻌﻠﻪ ﺧﻄﺄ ﻣﻄﺒﻌﻲ ‪ .‬ﻭﺍﻟﺴﱪ ‪ :‬ﻗﺎﻝ ﰲ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪) :‬ﺍﻟﺴﱪ ﺍﻣﺘﺤﺎﻥ ﻏﻮﺭ ﺍﳉﺮﺡ ‪،‬‬
‫ﻭﻏﲑﻩ( ‪ ،‬ﻓﺎﻟﺴﱪ ﻫﻮ ‪ :‬ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﳌﺘﺎﺑﻌﺔ ‪ .‬ﻭﺍﻷﺻﻮﻟﻴﻮﻥ ﻳﻌﺮﻓﻮﻥ ﺍﻟﺴﱪ ﻭﺍﻟﺘﻘﺴﻴﻢ ﺑﻘﻮﳍﻢ ‪) :‬ﺣﺼﺮ ﺍﻷﻭﺻﺎﻑ‬
‫ﻭﺇﺑﻄﺎﻝ ﻣﺎ ﻻ ﻳﺼﻠﺢ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺴﲔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪ ، (٤٥ / ٢‬ﻭﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ‬
‫)ﺹ‪. (٣٠٨‬‬

‫‪٥٦٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻜﻦ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺨﺼﻴﺺ"‪ .‬ﻓﺮﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪r‬‬
‫ﻗﺎﻝ‪ } :‬ﻻ ﲣﺼﻮﺍ )‪ (1‬ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﺑﻘﻴﺎﻡ ﻣﻦ ﺑﲔ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﻻ ﲣﺼﻮﺍ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺑﺼﻴﺎﻡ ﻣﻦ‬

‫ﺑﲔ ﺍﻷﻳﺎﻡ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺻﻮﻡ ﻳﺼﻮﻣﻪ ﺃﺣﺪﻛﻢ { )‪. (2‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﻮﻝ‪ } :‬ﻻ ﻳﺼﻮﻣﻦ ﺃﺣﺪﻛﻢ ﻳﻮﻡ‬

‫ﺍﳉﻤﻌﺔ‪ ،‬ﺇﻻ ﻳﻮﻣ‪‬ﺎ ﻗﺒﻠﻪ ﺃﻭ )‪ (3‬ﺑﻌﺪﻩ { )‪ (4‬ﻭﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬

‫ﻭﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺟﻮﻳﺮﻳﺔ ﺑﻨﺖ ﺍﳊﺎﺭﺙ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ } :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﺩﺧﻞ ﻋﻠﻴﻬﺎ‬
‫ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻫﻲ ﺻﺎﺋﻤﺔ ﻓﻘﺎﻝ‪ :‬ﺃﺻﻤﺖ ﺃﻣﺲ؟ ﻗﺎﻟﺖ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺗﺮﻳﺪﻳﻦ ﺃﻥ ﺗﺼﻮﻣﻲ ﻏﺪ‪‬ﺍ؟‬
‫ﻗﺎﻟﺖ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﻓﻄﺮﻱ { )‪. (6) (5‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﺟﻌﻔﺮ )‪ (7‬ﻗﺎﻝ‪" :‬ﺳﺄﻟﺖ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻫﻮ‬
‫ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ‪ :‬ﺃ‪‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻦ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻭﺭﺏ ﻫﺬﺍ ﺍﻟﺒﻴﺖ"؛‬

‫)‪ (1‬ﰲ ﻣﺴﻠﻢ ‪ :‬ﻻ ﲣﺘﺼﻮﺍ ‪.‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﺔ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﻨﻔﺮﺩ‪‬ﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺗﺎﺑﻊ ﺭﻗﻢ )‪(١١٤٤‬‬
‫‪ ،‬ﻭﺭﻗﻢ )‪ (١٤٨‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ )‪. (٨٠١ / ٢‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﻳﻮﻣ‪‬ﺎ ﺑﻌﺪﻩ ‪ .‬ﻟﻜﻨﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (4‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺻﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٣٢ / ٤) ، (١٩٨٥‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﺔ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﻨﻔﺮﺩ‪‬ﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (٨٠١ / ٢) ، (١١٤٤‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻮﻡ )‪ ، (١٨٨٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٢٢‬ﺃﲪﺪ )‪. (١٨٩/٢‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺻﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٣٢ / ٤) ، (١٩٨٦‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺎﺩ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺭﻓﺎﻋﺔ ﺑﻦ ﺃﻣﻴﺔ ‪ ،‬ﺍﳌﺨﺰﻭﻣﻲ ‪ ،‬ﺍﳌﻜﻲ ‪ ،‬ﺛﻘﺔ ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٧٤ / ٢‬ﺕ‪. (٣٤٧‬‬

‫‪٥٦٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﺬﺍ )‪ (1‬ﻟﻔﻆ ﻣﺴﻠﻢ‪.‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬

‫ﻭﺣﺪﻩ { )‪ (2‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪. (3‬‬

‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﺎ )‪ (4‬ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ‬

‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻳﺼﻮﻡ‬ ‫ﺃﻭ ﻳﻮﻣﲔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟﻞ ﻛﺎﻥ‬ ‫ﻳﺘﻘﺪﻣﻦ ﺃﺣﺪﻛﻢ ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ ﻳﻮﻡ‬
‫ﺻﻮﻣﻪ )‪ (7‬ﻓﻠﻴﺼﻢ ﺫﻟﻚ ﺍﻟﻴﻮﻡ { )‪ . (8‬ﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ )‪ . (9‬ﺃﻱ ﻳﺼﻮﻡ ﻋﺎﺩﺗﻪ‪.‬‬
‫ﻓﻮﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﻗﺴﻢ ﺍﻷﻳﺎﻡ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺼﻮﻡ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫* ﻗﺴﻢ ﺷﺮﻉ ﲣﺼﻴﺼﻪ ﺑﺎﻟﺼﻴﺎﻡ‪ :‬ﺇﻣﺎ ﺇﳚﺎﺑ‪‬ﺎ ﻛﺮﻣﻀﺎﻥ‪ ،‬ﻭﺇﻣﺎ ﺍﺳﺘﺤﺒﺎﺑ‪‬ﺎ‪ :‬ﻛﻴﻮﻡ ﻋﺮﻓﺔ‬
‫ﻭﻋﺎﺷﻮﺭﺍﺀ‪.‬‬
‫* ﻭﻗﺴﻢ ‪‬ﻰ ﻋﻦ ﺻﻮﻣﻪ ﻣﻄﻠﻘﹰﺎ‪ :‬ﻛﻴﻮﻡ ﺍﻟﻌﻴﺪﻳﻦ‪.‬‬
‫* ﻭﻗﺴﻢ ﺇﳕﺎ ‪‬ﻲ ﻋﻦ ﲣﺼﻴﺼﻪ‪ :‬ﻛﻴﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺳﺮﺭ )‪ (10‬ﺷﻌﺒﺎﻥ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻟﻮ ﺻﻴﻢ ﻣﻊ ﻏﲑﻩ ﱂ ﻳﻜﺮﻩ‪ ،‬ﻓﺈﺫﺍ ﺧﺼﺺ ﺑﺎﻟﻔﻌﻞ ‪‬ﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺳﻮﺍﺀ ﻗﺼﺪ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﺔ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻣﻨﻔﺮﺩ‪‬ﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٨٠١ / ٢) ، (١١٤٣‬‬
‫ﻭﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﺻﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٣٢ / ٤) ، (١٩٨٤‬ﻣﻦ‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (2‬ﺃﲪﺪ )‪. (٢٨٨/١‬‬
‫)‪ (3‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪. (٢٨٨ / ١‬‬
‫)‪ (4‬ﻣﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺑﺼﻮﻡ ﻭﻻ ﻳﻮﻣﲔ ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (6‬ﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (7‬ﻫﺬﺍ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ )ﺻﻮﻣﻪ( ‪ .‬ﻭﰲ )ﺏ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺻﻮﻣ‪‬ﺎ ‪.‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻻ ﻳﺘﻘﺪﻡ ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ ﻳﻮﻡ ﻭﻻ ﻳﻮﻣﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪٤) ، (١٩١٤‬‬
‫‪ ١٢٧ /‬ـ ‪ (١٢٨‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ‪) :‬ﻳﺼﻮﻡ ﻋﺎﺩﺗﻪ( ﻭﻫﺬﺍ ﺧﻄﺄ ﰲ ﺳﻴﺎﻕ ﺍﻟﻌﺒﺎﺭﺓ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (10‬ﺳﺮﺭ ﺷﻌﺒﺎﻥ ‪ :‬ﺃﻭﺍﺧﺮﻩ ﺃﻭ ﺁﺧﺮ ﻟﻴﻠﺔ ﻣﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺳﺮﺭ( ‪) ،‬ﺹ‪. (٢٩٥‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺼﺎﺋﻢ ﺍﻟﺘﺨﺼﻴﺺ ﺃﻭ )‪ (1‬ﱂ ﻳﻘﺼﺪﻩ‪ ،‬ﻭﺳﻮﺍﺀ ﺍﻋﺘﻘﺪ ﺍﻟﺮﺟﺤﺎﻥ‪ ،‬ﺃﻭ ﱂ ﻳﻌﺘﻘﺪﻩ‪.‬‬

‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻣﻔﺴﺪﺓ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻟﻮﻻ ﺃ‪‬ﺎ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺘﺨﺼﻴﺺ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻟﻜﺎﻥ ﺇﻣﺎ ﺃﻥ‬
‫ﻳﻨﻬﻰ ﻋﻨﻪ ﻣﻄﻠﻘﹰﺎ‪ :‬ﻛﻴﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﺃﻭ ﻻ ﻳﻨﻬﻰ ﻋﻨﻪ ﻛﻴﻮﻡ ﻋﺮﻓﺔ )‪ (2‬ﻭﻋﺎﺷﻮﺭﺍﺀ )‪ (3‬ﻭﺗﻠﻚ ﺍﳌﻔﺴﺪﺓ‬
‫ﻟﻴﺴﺖ ﻣﻮﺟﻮﺩﺓ ﰲ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ )‪ (4‬ﻭﺇﻻ ﱂ ﻳﻜﻦ ﻟﻠﺘﺨﺼﻴﺺ ﺑﺎﻟﻨﻬﻲ ﻓﺎﺋﺪﺓ‪.‬‬
‫ﻓﻈﻬﺮ ﺃﻥ ﺍﳌﻔﺴﺪﺓ ﺗﻨﺸﺄ ﻣﻦ ﲣﺼﻴﺺ ﻣﺎ ﻻ ﺧﺼﻴﺼﺔ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺃﺷﻌﺮ ﺑﻪ ﻟﻔﻆ ﺍﻟﺮﺳﻮﻝ ‪r‬‬
‫ﻓﺈﻥ ﻧﻔﺲ ﺍﻟﻔﻌﻞ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺍﳌﺄﻣﻮﺭ ﺑﻪ‪ ،‬ﻗﺪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻨﻬﻲ‪ ،‬ﻛﻤﺎ ﰲ‬
‫ﻗﻮﻟﻪ‪ } :‬ﺧﺎﻟﻔﻮﺍ ﺍﳌﺸﺮﻛﲔ { )‪. (6) (5‬‬
‫ﻓﻠﻔﻆ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺧﺘﺼﺎﺹ ﻟﻮﻗﺖ ﺑﺼﻮﻡ ﺃﻭ ﺻﻼﺓ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﻔﺴﺎﺩ ﻧﺎﺷﺊ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻻﺧﺘﺼﺎﺹ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻳﻮﻣ‪‬ﺎ ﻓﺎﺿﻠﹰﺎ‪ ،‬ﻳﺴﺘﺤﺐ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ‬
‫ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻄﻴﺐ ﻭﺍﻟﺰﻳﻨﺔ ﻣﺎ ﻻ ﻳﺴﺘﺤﺐ ﰲ ﻏﲑﻩ‪-‬ﻛﺎﻥ ﺫﻟﻚ ﰲ ﻣﻈﻨﺔ ﺃﻥ ﻳﺘﻮﻫﻢ ﺃﻥ‬
‫ﺻﻮﻣﻪ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻩ )‪ (7‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﻗﻴﺎﻡ ﻟﻴﻠﺘﻪ ﻛﺎﻟﺼﻴﺎﻡ ﰲ ‪‬ﺎﺭﻩ‪ ،‬ﳍﺎ ﻓﻀﻴﻠﺔ ﻋﻠﻰ ﻗﻴﺎﻡ ﻏﲑﻫﺎ‬
‫ﻣﻦ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻓﻨﻬﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺍﻟﺘﺨﺼﻴﺺ ﺩﻓﻌ‪‬ﺎ ﳍﺬﻩ ﺍﳌﻔﺴﺪﺓ‪ ،‬ﺍﻟﱵ ﻻ ﺗﻨﺸﺄ ﺇﻻ ﻣﻦ‬
‫ﺍﻟﺘﺨﺼﻴﺺ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺗﻠﻘﻲ ﺭﻣﻀﺎﻥ‪ ،‬ﻗﺪ ﻳﺘﻮﻫﻢ ﺃﻥ ﻓﻴﻪ ﻓﻀﻠﹰﺎ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻻﺣﺘﻴﺎﻁ ﻟﻠﺼﻮﻡ‪ ،‬ﻭﻻ ﻓﻀﻞ‬
‫ﻓﻴﻪ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻨﻬﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺗﻠﻘﻴﻪ ﻟﺬﻟﻚ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻮﺟﻮﺩ ﰲ ﻣﺴﺄﻟﺘﻨﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻗﺪ )‪ (8‬ﳜﺼﻮﻥ ﻫﺬﻩ ﺍﳌﻮﺍﺳﻢ ﻻﻋﺘﻘﺎﺩﻫﻢ ﻓﻴﻬﺎ‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪) :‬ﺩﻭﻥ ﻏﲑﻩ( ﺑﻌﺪ ﺳﻄﺮﻳﻦ ﺗﻘﺮﻳﺒ‪‬ﺎ ‪ ،‬ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (2‬ﻳﻮﻡ ﻋﺮﻓﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﻁ( ‪.‬‬
‫)‪ (3‬ﻭﻋﺎﺷﻮﺭﺍﺀ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺍﻵﻓﺎﺕ ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (٥٥٥٤‬ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٢٥٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ، (٢٧٦٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺘﺮﺟﻞ )‪، (٤١٩٩‬‬
‫ﺃﲪﺪ )‪ ، (١٦/٢‬ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (١٧٦٤‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺯﺍﺩ ‪ :‬ﻛﺎﻥ ‪ .‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (8‬ﻗﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺩ ﻁ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻀﻴﻠﺔ‪ .‬ﻭﻣﱴ ﻛﺎﻥ ﲣﺼﻴﺺ ﺍﻟﻮﻗﺖ ﺑﺼﻮﻡ‪ ،‬ﺃﻭ ﺑﺼﻼﺓ‪ ،‬ﻗﺪ ﻳﻘﺘﺮﻥ ﺑﺎﻋﺘﻘﺎﺩ ﻓﻀﻞ ﺫﻟﻚ‪ ،‬ﻭﻻ‬
‫ﻓﻀﻞ ﻓﻴﻪ‪ ،‬ﻲ ﻋﻦ ﺍﻟﺘﺨﺼﻴﺺ‪ ،‬ﺇﺫ ﻻ ﻳﻨﺒﻌﺚ ﺍﻟﺘﺨﺼﻴﺺ ﺇﻻ ﻋﻦ ﺍﻋﺘﻘﺎﺩ ﺍﻻﺧﺘﺼﺎﺹ‪.‬‬
‫)‪(1‬‬
‫ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺼﻮﻡ ﰲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﻛﻐﲑﻫﺎ‪ ،‬ﻫﺬﺍ ﺍﻋﺘﻘﺎﺩﻱ ﻭﻣﻊ ﺫﻟﻚ ﻓﺄﻧﺎ‬
‫ﺃﺧﺼﻬﺎ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻋﺜﻪ‪ :‬ﺇﻣﺎ ﻣﻮﺍﻓﻘﺔ )‪ (2‬ﻏﲑﻩ‪ ،‬ﻭﺇﻣﺎ ﺍﺗﺒﺎﻉ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﺇﻣﺎ ﺧﻮﻑ ﺍﻟﻠﻮﻡ‬
‫ﻟﻪ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﻛﺎﺫﺏ‪.‬‬
‫ﻓﺎﻟﺪﺍﻋﻲ )‪ (3‬ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻻ ﳜﻠﻮ ﻗﻂ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻔﺎﺳﺪ )‪ (4‬ﺃﻭ ﺑﺎﻋﺜﹰﺎ‬
‫ﺁﺧﺮ ﻏﲑ ﺩﻳﲏ‪ ،‬ﻭﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ ﺿﻼﻝ‪ .‬ﻓﺈﻧﺎ ﻗﺪ ﻋﻠﻤﻨﺎ ﻳﻘﻴﻨ‪‬ﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻭﺃﺻﺤﺎﺑﻪ ﻭﺳﺎﺋﺮ‬
‫ﺍﻷﺋﻤﺔ‪ ،‬ﱂ ﻳﺬﻛﺮﻭﺍ ﰲ ﻓﻀﻞ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻭﻻ ﰲ ﻓﻀﻞ ﺻﻮﻣﻪ ﲞﺼﻮﺻﻪ‪ ،‬ﻭﻓﻀﻞ ﻗﻴﺎﻣﻬﺎ‬
‫ﲞﺼﻮﺻﻬﺎ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪ‪‬ﺍ‪ .‬ﻭﺃﻥ ﺍﳊﺪﻳﺚ ﺍﳌﺄﺛﻮﺭ ﻓﻴﻬﺎ ﻣﻮﺿﻮﻉ‪ ،‬ﻭﺃ‪‬ﺎ ﺇﳕﺎ ﺣﺪﺛﺖ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ‪-‬ﻭﺍﳊﺎﻝ ﻫﺬﻩ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻓﻀﻞ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻟﻔﻀﻞ ﺇﻥ ﱂ‬
‫ﻳﻌﻠﻤﻪ ﺍﻟﻨﱯ ‪ r‬ﻭﻻ ﺃﺻﺤﺎﺑﻪ ﻭﻻ ﺍﻟﺘﺎﺑﻌﻮﻥ‪ ،‬ﻭﻻ ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ‪ ،‬ﺍﻣﺘﻨﻊ ﺃﻥ ﻧﻌﻠﻢ ﳓﻦ ﻣﻦ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺬﻱ ﻳﻘﺮﺏ ﺇﱃ ﺍﷲ ﻣﺎ ﱂ ﻳﻌﻠﻤﻪ ﺍﻟﻨﱯ ‪ r‬ﻭﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ‪.‬‬
‫ﻭﺇﻥ ﻋﻠﻤﻮﻩ ﺍﻣﺘﻨﻊ‪ ،‬ﻣﻊ ﺗﻮﻓﺮ ﺩﻭﺍﻋﻴﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺗﻌﻠﻴﻢ )‪ (5‬ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ‬
‫ﳍﻢ‪ :-‬ﺃﻥ ﻻ ﻳﻌﻠﻤﻮﺍ ﺃﺣﺪ‪‬ﺍ ‪‬ﺬﺍ ﺍﻟﻔﻀﻞ ﻭﻻ ﻳﺴﺎﺭﻉ ﺇﻟﻴﻪ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻀﻞ‬
‫ﺍﳌﺪﻋﻰ‪ ،‬ﻣﺴﺘﻠﺰﻣ‪‬ﺎ ﻟﻌﺪﻡ ﻋﻠﻢ ﺍﻟﺮﺳﻮﻝ ﻭﺧﲑ ﺍﻟﻘﺮﻭﻥ ﺑﺒﻌﺾ ﺩﻳﻦ ﺍﷲ‪ ،‬ﺃﻭ ﻟﻜﺘﻤﺎ‪‬ﻢ ﻭﺗﺮﻛﻬﻢ ﻣﺎ‬
‫ﺗﻘﺘﻀﻲ ﺷﺮﻳﻌﺘﻬﻢ ﻭﻋﺎﺩﺍ‪‬ﻢ‪ ،‬ﺃﻥ ﻻ ﻳﻜﺘﻤﻮﻩ ﻭﻻ ﻳﺘﺮﻛﻮﻩ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻼﺯﻣﲔ ﻣﻨﺘﻒ‪ :‬ﺇﻣﺎ‬
‫ﺑﺎﻟﺸﺮﻉ ﻭﺇﻣﺎ ﺑﺎﻟﻌﺎﺩﺓ ﻣﻊ ﺍﻟﺸﺮﻉ‪ -‬ﻋﻠﻢ ﺍﻧﺘﻔﺎﺀ ﺍﳌﻠﺰﻭﻡ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﻀﻞ ﺍﳌﺪﻋﻰ‪.‬‬
‫ﺍﻟﻌﻤﻞ ﺍﳌﺒﺘﺪﻉ ‪-‬ﻛﺎﻷﻋﻴﺎﺩ ﺍﶈﺪﺛﺔ‪ -‬ﻳﺴﺘﻠﺰﻡ ﻻﻋﺘﻘﺎﺩ ﺿﻼﻝ ﻭﻓﻌﻞ ﻣﺎ ﻻ ﳚﻮﺯ ﰒ ﻫﺬﺍ‬
‫ﺍﻟﻌﻤﻞ ﺍﳌﺒﺘﺪﻉ ﻣﺴﺘﻠﺰﻡ‪ :‬ﺇﻣﺎ ﻻﻋﺘﻘﺎﺩ ﻫﻮ ﺿﻼﻝ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﻋﻤﻞ ﺩﻳﻦ ﻟﻐﲑ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬

‫)‪ (1‬ﰲ )ﺝ( ‪ :‬ﻓﺈﺫﺍ ﺧﺼﻬﺎ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻘﻠﻴﺪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻛﺎﻟﺪﺍﻋﻲ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﺏ( ‪ :‬ﺍﻻﻋﺘﻘﺎﺩ ﻓﺎﺳﺪ‪‬ﺍ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﺗﻌﻠﻢ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﺘﺪﻳﻦ ﺑﺎﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﺃﻭ ﺍﻟﺘﺪﻳﻦ ﻟﻐﲑ ﺍﷲ‪ -‬ﻻ ﳚﻮﺯ‪.‬‬

‫ﻓﻬﺬﻩ ﺍﻟﺒﺪﻉ ‪-‬ﻭﺃﻣﺜﺎﳍﺎ‪ -‬ﻣﺴﺘﻠﺰﻣﺔ ﻗﻄﻌ‪‬ﺎ‪ ،‬ﺃﻭ ﻇﺎﻫﺮ‪‬ﺍ ﻟﻔﻌﻞ ﻣﺎ ﻻ ﳚﻮﺯ‪ .‬ﻓﺄﻗﻞ ﺃﺣﻮﺍﻝ‬
‫ﺍﳌﺴﺘﻠﺰﻡ ‪-‬ﺇﻥ ﱂ ﻳﻜﻦ ﳏﺮﻣ‪‬ﺎ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺮﻭﻫ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺳﺎﺭ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺔ‪ .‬ﰒ‬
‫ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻳﺘﺒﻌﻪ ﺃﺣﻮﺍﻝ ﰲ ﺍﻟﻘﻠﺐ‪ :‬ﻣﻦ ﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻭﺍﻹﺟﻼﻝ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ ﺃﻳﻀ‪‬ﺎ ﺑﺎﻃﻠﺔ‪،‬‬
‫ﻟﻴﺴﺖ ﻣﻦ ﺩﻳﻦ ﺍﷲ‪.‬‬
‫ﻭﻟﻮ ﻓﺮﺽ ﺃﻥ ﺍﻟﺮﺟﻞ ﻗﺪ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻻ ﺃﻋﺘﻘﺪ ﺍﻟﻔﻀﻞ ﻓﻼ ﳝﻜﻨﻪ ﻣﻊ ﺍﻟﺘﻌﺒﺪ ﺃﻥ ﻳﺰﻳﻞ ﺍﳊﺎﻝ‬
‫ﺍﻟﺬﻱ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻣﻦ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻹﺟﻼﻝ‪ ،‬ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻹﺟﻼﻝ ﻻ ﻳﻨﺸﺄ ﺇﻻ ﺑﺸﻌﻮﺭ ﻣﻦ ﺟﻨﺲ‬
‫ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻟﻮ ﺃﻧﻪ ﻭﻫﻢ‪ ،‬ﺃﻭ ﻇﻦ ﺃﻥ ﻫﺬﺍ ﺃﻣﺮ ﺿﺮﻭﺭﻱ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﻟﻮ ﺧﻠﺖ ﻋﻦ ﺍﻟﺸﻌﻮﺭ‬
‫)‪(1‬‬
‫ﺑﻔﻀﻞ ﺍﻟﺸﻲﺀ ﺍﻣﺘﻨﻊ ﻣﻊ ﺫﻟﻚ ﺃﻥ ﺗﻌﻈﻤﻪ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﺗﻘﻮﻡ ‪‬ﺎ ﺧﻮﺍﻃﺮ ﻣﺘﻘﺎﺑﻠﺔ‪ .‬ﻓﻬﻮ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻋﺘﻘﺎﺩﻩ ﺃﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﻳﻘﺘﻀﻲ ﻣﻨﻪ ﺫﻟﻚ ﻋﺪﻡ ﺗﻌﻈﻴﻤﻪ‪ .‬ﻭﻣﻦ ﺣﻴﺚ ﺷﻌﻮﺭﻩ ﲟﺎ ﺭﻭﻯ ﻓﻴﻪ‪،‬‬
‫ﺃﻭ ﺑﻔﻌﻞ ﺍﻟﻨﺎﺱ ﻟﻪ‪ ،‬ﺃﻭ ﺑﺄﻥ ﻓﻼﻧ‪‬ﺎ ﻭﻓﻼﻧ‪‬ﺎ )‪ (2‬ﻓﻌﻠﻮﻩ‪ ،‬ﺃﻭ ﲟﺎ ﻳﻈﻬﺮ ﻟﻪ ﻓﻴﻪ ﻣﻦ ﺍﳌﻨﻔﻌﺔ‪ -‬ﻳﻘﻮﻡ ﺑﻘﻠﺒﻪ‬
‫ﻋﻈﻤﺘﻪ )‪ . (3‬ﻓﻌﻠﻤﺖ ﺃﻥ ﻓﻌﻞ ﻫﺬﻩ ﺍﻟﺒﺪﻉ ﻳﻨﺎﻗﺾ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭﻳﻨﺎﺯﻉ ﺍﻟﺮﺳﻞ ﻣﺎ‬
‫ﺟﺎﺀﻭﺍ ﺑﻪ ﻋﻦ ﺍﷲ‪ .‬ﻭﺃ‪‬ﺎ ﺗﻮﺭﺙ ﺍﻟﻘﻠﺐ ﻧﻔﺎﻗﹰﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻧﻔﺎﻗﹰﺎ ﺧﻔﻴﻔﹰﺎ‪.‬‬
‫)‪(4‬‬
‫ﻟﺮﻳﺎﺳﺘﻪ ﻭﻣﺎﻟﻪ‬ ‫ﻭﻣﺜﻠﻬﺎ ﻣﺜﻞ ﺃﻗﻮﺍﻡ ﻛﺎﻧﻮﺍ ﻳﻌﻈﻤﻮﻥ ﺃﺑﺎ ﺟﻬﻞ‪ ،‬ﺃﻭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ‬
‫ﻭﻧﺴﺒﻪ‪ ،‬ﻭﺇﺣﺴﺎﻧﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺳﻠﻄﺎﻧﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﺫﻣﻪ ﺍﻟﺮﺳﻮﻝ ﺃﻭ ﺑﲔ ﻧﻘﺼﻪ‪ ،‬ﺃﻭ ﺃﻣﺮ ﺑﺈﻫﺎﻧﺘﻪ ﺃﻭ‬
‫ﻗﺘﻠﻪ‪ ،‬ﻓﻤﻦ ﱂ ﳜﻠﺺ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﺇﻻ ﻳﺒﻘﻰ )‪ (5‬ﰲ ﻗﻠﺒﻪ ﻣﻨﺎﺯﻋﺔ ﺑﲔ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺘﺎﺑﻌﺔ ﻻﻋﺘﻘﺎﺩﻩ‬
‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﻣﺎ ﰲ ﻧﻔﺴﻪ ﻣﻦ ﺍﳊﺎﻝ ﺍﻟﺘﺎﺑﻊ ﻟﺘﻠﻚ ﺍﻟﻈﻨﻮﻥ ﺍﻟﻜﺎﺫﺑﺔ )‪. (6‬‬
‫ﻓﻤﻦ ﺗﺪﺑﺮ ﻫﺬﺍ‪ ،‬ﻋﻠﻢ ﻳﻘﻴﻨ‪‬ﺎ ﻣﺎ ﰲ ﺣﺸﻮ ﺍﻟﺒﺪﻉ ﻣﻦ ﺍﻟﺴﻤﻮﻡ ﺍﳌﻀﻌﻔﺔ ﻟﻺﳝﺎﻥ‪ ،‬ﻭﳍﺬﺍ ﻗﻴﻞ‪:‬‬

‫)‪ (1‬ﻣﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺏ( ‪ :‬ﺯﺍﺩ ‪ :‬ﻭﻓﻼﻧ‪‬ﺎ ‪ .‬ﺛﺎﻟﺜﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻔﻌﻠﻪ ﻭﺗﻌﻈﻴﻤﻪ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺍﺑﻦ ﺳﻠﻮﻝ ‪ ،‬ﺭﺃﺱ ﺍﳌﻨﺎﻓﻘﲔ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺒﻘﻰ ﰲ ﻗﻠﺒﻪ ﻣﻨﺎﺯﻋﺔ ‪.‬‬
‫)‪ (6‬ﺍﻟﻜﺎﺫﺑﺔ ﺳﻘﻄﺖ ﻣﻦ )ﻁ ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﻥ ﺍﻟﺒﺪﻉ ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﻟﻜﻔﺮ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﻣﻌﺘﱪ ﰲ ﻛﻞ ﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﻻ‬
‫ﻣﺰﻳﺔ ﳍﺎ ﰲ ﺍﻟﺸﺮﻉ ‪-‬ﺇﺫﺍ ﺟﺎﺯ ﺃﻥ ﻳﺘﻮﻫﻢ ﳍﺎ ﻣﺰﻳﺔ‪ -‬ﻛﺎﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺃﻭ ﺍﻟﺬﺑﺢ ﻋﻨﺪ‬
‫ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﻔﺎﻋﻞ ﻣﻌﺘﻘﺪ‪‬ﺍ ﻟﻠﻤﺰﻳﺔ‪ ،‬ﻟﻜﻦ ﻧﻔﺲ ﺍﻟﻔﻌﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻈﻨﺔ‬
‫ﻟﻠﻤﺰﻳﺔ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺇﺛﺒﺎﺕ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻘﺼﻮﺩ‪ ،‬ﻓﺮﻓﻊ ﺍﻟﻔﻀﻴﻠﺔ ﻏﲑ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻘﺼﻮﺩ‬
‫ﺃﻳﻀ‪‬ﺎ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻳﻌﺎﺭﺿﻪ ﺃﻥ ﻫﺬﻩ ﺍﳌﻮﺍﺳﻢ ‪-‬ﻣﺜﻠﹰﺎ‪ -‬ﻓﻌﻠﻬﺎ ﻗﻮﻡ ﻣﻦ ﺃﻭﱄ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ‪،‬‬
‫ﺍﻟﺼﺪﻳﻘﲔ ﻓﻤﻦ ﺩﻭ‪‬ﻢ‪ ،‬ﻭﻓﻴﻬﺎ ﻓﻮﺍﺋﺪ ﳚﺪﻫﺎ ﺍﳌﺆﻣﻦ ﰲ ﻗﻠﺒﻪ ﻭﻏﲑ ﻗﻠﺒﻪ‪ :‬ﻣﻦ ﻃﻬﺎﺭﺓ ﻗﻠﺒﻪ ﻭﺭﻗﺘﻪ‪،‬‬
‫ﻭﺯﻭﺍﻝ ﺁﺻﺎﺭ ﺍﻟﺬﻧﻮﺏ ﻋﻨﻪ‪ ،‬ﻭﺇﺟﺎﺑﺔ ﺩﻋﺎﺋﻪ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻣﻊ ﻣﺎ ﻳﻨﻀﻢ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻤﻮﻣﺎﺕ‬
‫&‪#sŒÎ) #´‰ö7tã ÇÒÈ 4‘sS÷Ztƒ “Ï%©!$# |M÷ƒuäu‘r‬‬ ‫ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪ (1) { ÇÊÉÈ #’©?|¹‬ﻭﻗﻮﻟﻪ ‪ } r‬ﺍﻟﺼﻼﺓ ﻧﻮﺭ { )‪ (4) (3) (2‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬

‫ﻗﻠﻨﺎ‪ :‬ﻻ ﺭﻳﺐ ﺃﻥ ﻣﻦ ﻓﻌﻠﻬﺎ ﻣﺘﺄﻭﻟﹰﺎ ﳎﺘﻬﺪ‪‬ﺍ ﺃﻭ ﻣﻘﻠﺪ‪‬ﺍ ﻛﺎﻥ ﻟﻪ ﺃﺟﺮ ﻋﻠﻰ ﺣﺴﻦ ﻗﺼﺪﻩ‪،‬‬
‫ﻭﻋﻠﻰ ﻋﻤﻠﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻭﻛﺎﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺘﺪﻉ ﻣﻐﻔﻮﺭ‪‬ﺍ ﻟﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﰲ ﺍﺟﺘﻬﺎﺩﻩ ﺃﻭ ﺗﻘﻠﻴﺪﻩ ﻣﻦ ﺍﳌﻌﺬﻭﺭﻳﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺫﻛﺮ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻛﻠﻬﺎ‪ ،‬ﺇﳕﺎ ﺣﺼﻠﺖ‬
‫ﳌﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺸﺮﻭﻉ ﰲ ﺟﻨﺴﻪ‪ :‬ﻛﺎﻟﺼﻮﻡ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺍﻟﺴﺠﻮﺩ‪،‬‬
‫ﻭﺣﺴﻦ ﺍﻟﻘﺼﺪ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻃﺎﻋﺘﻪ ﻭﺩﻋﺎﺋﻪ‪ ،‬ﻭﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻜﺮﻭﻩ‪ ،‬ﺍﻧﺘﻔﻰ ﻣﻮﺟﺒﻪ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ١٠ ، ٩‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٢٢٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٣٥١٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ )‪ ، (٢٤٣٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ )‪(٢٨٠‬‬
‫‪ ،‬ﺃﲪﺪ )‪ ، (٣٤٤/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪. (٦٥٣‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺑﺮﻫﺎﻥ ‪ .‬ﻭﻟﻌﻠﻬﺎ ﺯﻳﺎﺩﺓ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪ ،‬ﻓﻠﻢ ﺃﺟﺪ ﺍﳊﺪﻳﺚ ‪‬ﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺇﳕﺎ ﺑﻠﻔﻆ ‪) :‬ﺍﻟﺼﻼﺓ ﻧﻮﺭ‬
‫‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﺑﺮﻫﺎﻥ( ‪.‬‬
‫)‪ (4‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﻮﺿﻮﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٢٠٣ / ١) ، (٢٢٣‬‬
‫‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ . (٣٤٣ / ٥‬ﻭﺃﺧﺮﺟﻪ ﻏﲑﳘﺎ ﺃﻳﻀ‪‬ﺎ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺃﻭ ﺗﻘﻠﻴﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺛﺎﺑﺖ ﰲ ﻛﻞ ﻣﺎ ﻳﺬﻛﺮ ﰲ‬ ‫ﻻﺟﺘﻬﺎﺩ ﺻﺎﺣﺒﻬﺎ‬ ‫ﺑﻌﻔﻮ ﺍﷲ ﻋﻨﻪ‬
‫ﺑﻌﺾ ﺍﻟﺒﺪﻉ ﺍﳌﻜﺮﻭﻫﺔ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ‪.‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻻ ﳝﻨﻊ ﻛﺮﺍﻫﺘﻬﺎ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻻﻋﺘﻴﺎﺽ ﻋﻨﻬﺎ ﺑﺎﳌﺸﺮﻭﻉ‪ ،‬ﺍﻟﺬﻱ ﻻ‬
‫ﺑﺪﻋﺔ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻳﻦ ﺯﺍﺩﻭﺍ ﺍﻷﺫﺍﻥ ﰲ ﺍﻟﻌﻴﺪﻳﻦ ﻫﻢ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﳚﺪﻭﻥ‬
‫ﰲ ﻋﺒﺎﺩﺍ‪‬ﻢ ﺃﻳﻀ‪‬ﺎ ﻓﻮﺍﺋﺪ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﺗﺸﺘﻤﻞ ﻋﺒﺎﺩ‪‬ﻢ ﻋﻠﻰ ﻧﻮﻉ ﻣﺎ‪ ،‬ﻣﺸﺮﻭﻉ ﰲ‬
‫ﺟﻨﺴﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺃﻗﻮﺍﳍﻢ ﻻ ﺑﺪ ﺃﻥ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺻﺪﻕ ﻣﺎ‪ ،‬ﻣﺄﺛﻮﺭ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﰒ ﻣﻊ ﺫﻟﻚ ﻻ‬
‫ﻳﻮﺟﺐ ﺫﻟﻚ ﺃﻥ ﻧﻔﻌﻞ ﻋﺒﺎﺩﺍ‪‬ﻢ‪ ،‬ﺃﻭ ﻧﺮﻭﻱ ﻛﻠﻤﺎ‪‬ﻢ‪ ،‬ﻷﻥ ﲨﻴﻊ ﺍﳌﺒﺘﺪﻋﺎﺕ ﻻ ﺑﺪ ﺃﻥ ﺗﺸﺘﻤﻞ‬
‫ﻋﻠﻰ ﺷﺮ ﺭﺍﺟﺢ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳋﲑ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺧﲑﻫﺎ ﺭﺍﺟﺤ‪‬ﺎ ﳌﺎ ﺃﳘﻠﺘﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻓﻨﺤﻦ‬
‫ﻧﺴﺘﺪﻝ ﺑﻜﻮ‪‬ﺎ ﺑﺪﻋﺔ ﻋﻠﻰ ﺃﻥ ﺇﲦﻬﺎ ﺃﻛﱪ ﻣﻦ ﻧﻔﻌﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﳌﻮﺟﺐ ﻟﻠﻨﻬﻲ‪.‬‬
‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺇﲦﻬﺎ ﻗﺪ ﻳﺰﻭﻝ ﻋﻦ ﺑﻌﺾ ﺍﻷﺷﺨﺎﺹ ﳌﻌﺎﺭﺽ )‪ (3‬؛ ﻻﺟﺘﻬﺎﺩ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻛﻤﺎ‬
‫ﻳﺰﻭﻝ ﺇﰒ ﺍﻟﻨﺒﻴﺬ ﻭﺍﻟﺮﺑﺎ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻬﻤﺎ ﻋﻦ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﰒ ﻣﻊ ﺫﻟﻚ ﳚﺐ ﺑﻴﺎﻥ‬
‫ﺣﺎﳍﺎ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻘﺘﺪﻯ ﲟﻦ ﺍﺳﺘﺤﻠﻬﺎ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻘﺼﺮ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺍﳌﺒﲔ ﳊﻘﻴﻘﺘﻬﺎ‪ .‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺪﻟﻴﻞ ﻛﺎﻑ ﰲ ﺑﻴﺎﻥ ﺃﻥ ﻫﺬﻩ ﺍﻟﺒﺪﻉ )‪ (4‬ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻣﻔﺎﺳﺪ ﺍﻋﺘﻘﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﺣﺎﻟﻴﺔ ﻣﻨﺎﻗﻀﺔ ﳌﺎ‬
‫ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻭﺃﻥ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ﻣﺮﺟﻮﺡ ﻻ ﻳﺼﻠﺢ ﻟﻠﻤﻌﺎﺭﺿﺔ‪.‬‬
‫)‪(5‬‬
‫ﻓﻘﺪ ﺗﺮﻛﻬﺎ ﰲ ﺯﻣﺎﻥ‬ ‫ﰒ ﻳﻘﺎﻝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﺼﻴﻞ‪ :‬ﺇﺫﺍ ﻓﻌﻠﻬﺎ ﻗﻮﻡ ﺫﻭﻭ ﻓﻀﻞ ﻭﺩﻳﻦ‬
‫ﻫﺆﻻﺀ‪ ،‬ﻣﻌﺘﻘﺪ‪‬ﺍ ﻟﻜﺮﺍﻫﺘﻬﺎ‪ ،‬ﻭﺃﻧﻜﺮﻫﺎ ﻗﻮﻡ )‪ (6‬ﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﺃﻓﻀﻞ ﳑﻦ ﻓﻌﻠﻬﺎ‪ ،‬ﻓﻠﻴﺴﻮﺍ ﺩﻭ‪‬ﻢ )‪. (7‬‬
‫ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺩﻭ‪‬ﻢ ﰲ ﺍﻟﻔﻀﻞ ﻓﻘﺪ ﺗﻨﺎﺯﻉ ﻓﻴﻬﺎ ﺃﻭﻟﻮ ﺍﻷﻣﺮ‪ ،‬ﻓﺘﺮﺩ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻭﻛﺘﺎﺏ ﺍﷲ‬

‫)‪ (1‬ﻋﻨﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺻﺎﺣﺒﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ( ‪ :‬ﻟﻌﺎﺭﺽ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺍﻟﺒﺪﻋﺔ ‪.‬‬
‫)‪ (5‬ﻭﺩﻳﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻛﺬﻟﻚ ﻭﻫﺆﻻﺀ ﺍﻟﺘﺎﺭﻛﻮﻥ ﻭﺍﳌﻨﻜﺮﻭﻥ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻏﻴ‪‬ﺮ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻫﻨﺎ ﻓﻘﺎﻝ ‪ :‬ﻓﻠﻴﺴﻮﺍ ﺩﻭ‪‬ﻢ ﰲ ﺍﻟﻔﻀﻞ ‪ ،‬ﻭﻟﻮ ﻓﺮﺿﻮﺍ ﺩﻭ‪‬ﻢ ﰲ ﺍﻟﻔﻀﻞ ﻓﺘﻜﻮﻥ‬
‫ﺣﻴﻨﺌﺬ ﻗﺪ ﺗﻨﺎﺯﻉ ﻓﻴﻬﺎ ﺃﻭﻟﻮ ﺍﻷﻣﺮ ‪ ،‬ﻓﺘﺮﺩ ﺇﺫﻥ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ‪ . .‬ﺇﱁ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻣﻊ ﻣﻦ ﻛﺮﻫﻬﺎ‪ ،‬ﻻ ﻣﻊ ﻣﻦ ﺭﺧﺺ ﻓﻴﻬﺎ‪ .‬ﰒ ﻋﺎﻣﺔ ﺍﳌﺘﻘﺪﻣﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻊ ﻫﺆﻻﺀ )‪. (1‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻨﻔﻌﺔ‪ ،‬ﻓﻴﻌﺎﺭﺿﻪ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻔﺎﺳﺪ ﺍﻟﺒﺪﻉ )‪ (2‬ﺍﻟﺮﺍﺟﺤﺔ‪:‬‬
‫ﻣﻨﻬﺎ‪ :‬ﻣﻊ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﳌﻔﺴﺪﺓ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﳊﺎﻟﻴﺔ‪ :‬ﺃﻥ ﺍﻟﻘﻠﻮﺏ ﺗﺴﺘﻌﺬ‪‬ﺎ )‪ (3‬ﻭﺗﺴﺘﻐﲏ ‪‬ﺎ‬
‫ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻨﻦ‪ ،‬ﺣﱴ ﲡﺪ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﳛﺎﻓﻆ ﻋﻠﻴﻬﺎ )‪ (4‬ﻣﺎ ﻻ ﳛﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺘﺮﺍﻭﻳﺢ‬
‫ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﺗﻨﻘﺺ ‪-‬ﺑﺴﺒﺒﻬﺎ‪ -‬ﻋﻨﺎﻳﺘﻬﻢ ﺑﺎﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴﻨﻦ‪ ،‬ﻭﺭﻏﺒﺘﻬﻢ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﺘﺠﺪ ﺍﻟﺮﺟﻞ ﳚﺘﻬﺪ ﻓﻴﻬﺎ‪ ،‬ﻭﳜﻠﺺ ﻭﻳﻨﻴﺐ‪ ،‬ﻭﻳﻔﻌﻞ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻳﻔﻌﻠﻪ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴﻨﻦ‪،‬‬
‫ﺣﱴ ﻛﺄﻧﻪ ﻳﻔﻌﻞ ﻫﺬﻩ )‪ (5‬ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻳﻔﻌﻞ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴﻨﻦ ﻋﺎﺩﺓ ﻭﻭﻇﻴﻔﺔ‪ ،‬ﻭﻫﺬﺍ ﻋﻜﺲ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻓﻴﻔﻮﺗﻪ ﺑﺬﻟﻚ ﻣﺎ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴﻨﻦ ﻣﻦ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﻗﺔ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﳋﺸﻮﻉ‪ ،‬ﻭﺇﺟﺎﺑﺔ‬
‫ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺣﻼﻭﺓ ﺍﳌﻨﺎﺟﺎﺓ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪ .‬ﻭﺇﻥ ﱂ ﻳﻔﺘﻪ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻔﻮﺗﻪ‬
‫ﻛﻤﺎﻟﻪ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﻣﺼﲑ ﺍﳌﻌﺮﻭﻑ ﻣﻨﻜﺮ‪‬ﺍ‪ ،‬ﻭﺍﳌﻨﻜﺮ ﻣﻌﺮﻭﻓﹰﺎ )‪ . (6‬ﻭﺟﻬﺎﻟﺔ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‬
‫ﺑﺪﻳﻦ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺍﻧﺘﺸﺎﺀ )‪ (7‬ﺯﺭﻉ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﳌﻜﺮﻭﻫﺎﺕ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺜﻞ‪ :‬ﺗﺄﺧﲑ ﺍﻟﻔﻄﻮﺭ‪ ،‬ﻭﺃﺩﺍﺀ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﺘﺎﺭﻛﲔ ﺍﳌﻨﻜﺮﻳﻦ ‪ :‬ﻭﺍﻹﺷﺎﺭﺓ ﰲ ﻫﺆﻻﺀ ‪ :‬ﺇﱃ ﺍﻟﺬﻳﻦ ﻛﺮﻫﻮﺍ ﻭﺃﻧﻜﺮﻭﺍ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻏﲑﻫﺎ‬
‫‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺪﻉ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺩ( ‪ :‬ﺗﺴﺘﻌﺪ ﳍﺎ ‪.‬‬
‫)‪ (4‬ﻗﻮﻟﻪ ‪ :‬ﻋﻠﻴﻬﺎ ﻣﺎ ﻻ ﳛﺎﻓﻆ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺒﺪﻉ ﺍﻟﱵ ﻫﻲ ﻣﻮﺿﻮﻉ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ‪.‬‬
‫)‪ (7‬ﺍﻻﻧﺘﺸﺎﺀ ‪ :‬ﻣﻦ ﺍﻟﻨﺸﻮﺓ ﻭﻫﻮ ﺍﻟﻨﺸﺎﻁ ‪ .‬ﻟﺬﻟﻚ ﻳﻘﺎﻝ ﻟﻠﺴﻜﺮﺍﻥ ﺇﺫﺍ ﺳﻜﺮ ‪ :‬ﺍﻧﺘﺸﻰ ‪ .‬ﻭﺍﻧﺘﺸﻰ ﺑﺎﻟﺸﻲﺀ ‪ :‬ﻋﺎﻭﺩﻩ ﻣﺮﺓ‬
‫ﺑﻌﺪ ﺃﺧﺮﻯ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻨﻮﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻴﺎﺀ )‪ ، (٣٩٨ / ٤‬ﻓﺎﳌﻘﺼﻮﺩ ﺑﺎﻧﺘﺸﺎﺀ ﺯﺭﻉ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ‪ :‬ﻧﺸﺎﻃﻪ ﻭﻋﻮﺩﺗﻪ ﺑﻨﺸﻮﺓ ﻭﻗﻮﺓ ﺑﻌﺪ ﻣﺎ ﺍﻧﻜﻤﺶ ﺑﻈﻬﻮﺭ ﺍﻹﺳﻼﻡ ‪.‬‬

‫‪٥٧٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻌﺸﺎﺀ ﺍﻵﺧﺮﺓ ﺑﻼ ﻗﻠﻮﺏ ﺣﺎﺿﺮﺓ‪ ،‬ﻭﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺗﻌﺠﻴﻠﻬﺎ‪ ،‬ﻭﺍﻟﺴﺠﻮﺩ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻟﻐﲑ ﺳﻬﻮ‪،‬‬
‫ﻭﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﻭﻣﻘﺎﺩﻳﺮﻫﺎ ﻻ ﺃﺻﻞ ﳍﺎ )‪ (1‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﺍﻟﱵ ﻻ ﻳﺪﺭﻛﻬﺎ ﺇﻻ‬
‫ﻣﻦ ﺍﺳﺘﻨﺎﺭﺕ ﺑﺼﲑﺗﻪ‪ ،‬ﻭﺳﻠﻤﺖ ﺳﺮﻳﺮﺗﻪ‪.‬‬
‫)‪(2‬‬
‫ﺍﻟﻄﺒﻊ ﺇﱃ ﺍﻻﳓﻼﻝ ﻣﻦ ﺭﺑﻘﺔ ﺍﻻﺗﺒﺎﻉ ﻭﻓﻮﺍﺕ ﺳﻠﻮﻙ ﺍﻟﺼﺮﺍﻁ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺴﺎﺭﻗﺔ‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﻔﺲ ﻓﻴﻬﺎ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﱪ‪ ،‬ﻓﺘﺤﺐ ﺃﻥ ﲣﺮﺝ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻻﺗﺒﺎﻉ‬
‫)‪(3‬‬
‫ﺭﲪﻪ ﺍﷲ‪ :‬ﻣﺎ ﺗﺮﻙ ﺃﺣﺪ ﺷﻴﺌﹰﺎ ﻣﻦ‬ ‫ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬
‫ﺍﻟﺴﻨﺔ ﺇﻻ ﻟﻜﱪ ﰲ ﻧﻔﺴﻪ ﰒ ﻫﺬﺍ ﻣﻈﻨﺔ ﻟﻐﲑﻩ‪ ،‬ﻓﻴﻨﺴﻠﺦ ﺍﻟﻘﻠﺐ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﺗﺒﺎﻉ ﺍﻟﺮﺳﻮﻝ ‪r‬‬
‫ﻭﻳﺼﲑ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﱪ ﻭﺿﻌﻒ ﺍﻹﳝﺎﻥ ﻣﺎ ﻳﻔﺴﺪ ﻋﻠﻴﻪ ﺩﻳﻨﻪ‪ ،‬ﺃﻭ ﻳﻜﺎﺩ‪ ،‬ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ‬
‫ﳛﺴﻨﻮﻥ ﺻﻨﻌ‪‬ﺎ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺗﻘﺪﻡ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﰲ ﺃﻋﻴﺎﺩ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﺍﻟﱵ ﺗﻮﺟﺪ ﰲ ﻛﻼ‬
‫ﺍﻟﻨﻮﻋﲔ ﺍﶈﺪﺛﲔ‪ ،‬ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻓﻴﻪ ﻣﺸﺎ‪‬ﺔ‪ ،‬ﻭﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻻ ﻣﺸﺎ‪‬ﺔ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﻜﻼﻡ ﰲ ﺫﻡ ﺍﻟﺒﺪﻉ ﳌﺎ ﻛﺎﻥ ﻣﻘﺮﺭ‪‬ﺍ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪ (4‬ﱂ ﻧﻄﻞ ﺍﻟﻨﻔﺲ ﰲ ﺗﻘﺮﻳﺮﻩ‪ ،‬ﺑﻞ‬
‫ﻧﺬﻛﺮ ﺑﻌﺾ ﺃﻋﻴﺎﻥ ﻫﺬﻩ ﺍﳌﻮﺍﺳﻢ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ ﻁ( ‪ :‬ﻟﻪ ‪.‬‬

‫)‪ (2‬ﺍﳌﺴﺎﺭﻗﺔ ﻫﻲ ‪ :‬ﻃﻠﺐ ﺍﻟﻐﻔﻠﺔ ‪ .‬ﻗﺎﻝ ﰲ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪) :‬ﻭﻫﻮ ﻳﺴﺎﺭﻕ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ‪ ،‬ﺃﻱ ‪ :‬ﻳﻄﻠﺐ ﻏﻔﻠﺔ ﻟﻴﻨﻈﺮ ﺇﻟﻴﻪ ‪،‬‬
‫ﻭﺍﻧﺴﺮﻕ ‪ :‬ﻓﺘﺮ ﻭﺿﻌﻒ ‪ .‬ﻭﻋﻨﻬﻢ ‪ :‬ﺧﻨﺲ ﻟﻴﺬﻫﺐ( ‪ .‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺴﲔ ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﺎﻑ )‪. (٢٥٣ / ٣‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﲟﺴﺎﺭﻗﺔ ﺍﻟﻄﺒﻊ ﻫﻨﺎ ‪ :‬ﻃﻠﺒﻪ ﻏﻔﻠﺔ ﻣﻦ ﺍﻟﻘﻠﺐ ﺣﲔ ﻳﻐﻔﻞ ﺃﻭ ﻳﻀﻌﻒ ﺇﳝﺎﻧﻪ ‪ ،‬ﻷﻥ ﺍﻟﻄﺒﻊ ﻣﻴﺎﻝ ﻟﻼﳓﻼﻝ ﻣﺎ ﱂ‬
‫ﻳﻌﺘﺼﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﺭﺟﺎﺀ ﺛﻮﺍﺑﻪ ﻭﺧﻮﻑ ﻋﻘﺎﺑﻪ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﻹﻣﺎﻡ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ‪ ،‬ﺃﺑﻮ ﻋﺜﻤﺎﻥ ‪ ،‬ﺍﻟﺼﺎﺑﻮﱐ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﺣﺎﻓﻆ ﻭﺍﻋﻆ ﻣﻔﺴﺮ ‪ ،‬ﻣﻦ‬
‫ﺃﺋﻤﺔ ﺍﻟﺴﻨ‪‬ﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٤٤٩‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٧٧‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪ ، (٢٨٢ / ٣‬ﻭﺍﻟﺒﺪﺍﻳﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (٧٦ / ١٢‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪٤٤٥ / ١١‬ـ ‪ ١٠٣ / ٢٠) ، (٤٧٥‬ـ‪. (١٠٥‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ‬
‫ﺃﻧﻮﺍﻉ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ‬
‫ﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﻌﻴﺪ ﻳﻜﻮﻥ ﺍﲰ‪‬ﺎ ﻟﻨﻔﺲ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﻟﻨﻔﺲ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻟﻨﻔﺲ ﺍﻻﺟﺘﻤﺎﻉ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﻟﺜﻼﺛﺔ ﻗﺪ ﺃﺣﺪﺙ ﻣﻨﻬﺎ ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﺰﻣﺎﻥ ﻓﺜﻼﺛﺔ ﺃﻧﻮﺍﻉ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺑﻌﺾ ﺑﺪﻉ ﺃﻋﻴﺎﺩ ﺍﳌﻜﺎﻥ ﻭﺍﻷﻓﻌﺎﻝ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﻳﻮﻡ ﱂ ﺗﻌﻈﻤﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺻﻠﹰﺎ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺫﻛﺮ ﰲ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻻ ﺟﺮﻯ ﻓﻴﻪ ﻣﺎ‬
‫)‪(2‬‬
‫ﻳﻮﺟﺐ ﺗﻌﻈﻴﻤﻪ‪ :‬ﻣﺜﻞ ﺃﻭﻝ ﲬﻴﺲ ﻣﻦ ﺭﺟﺐ )‪ (1‬ﻭﻟﻴﻠﺔ ﺗﻠﻚ ﺍﳉﻤﻌﺔ ﺍﻟﱵ ﺗﺴﻤﻰ ﺍﻟﺮﻏﺎﺋﺐ‬
‫ﻓﺈﻥ ﺗﻌﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ‪ ،‬ﺇﳕﺎ ﺣﺪﺙ ﰲ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﺭﻭﻱ ﻓﻴﻪ ﺣﺪﻳﺚ‬
‫ﻣﻮﺿﻮﻉ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﻀﻤﻮﻧﻪ‪ :‬ﻓﻀﻴﻠﺔ ﺻﻴﺎﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻓﻌﻞ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﺍﳌﺴﻤﺎﺓ ﻋﻨﺪ‬
‫)‪(3‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻷﺻﺤﺎﺏ‬ ‫ﺍﳉﺎﻫﻠﲔ ﺑﺼﻼﺓ ﺍﻟﺮﻏﺎﺋﺐ‬
‫ﻭﻏﲑﻫﻢ‪.‬‬
‫)‪(4‬‬
‫ﺑﺎﻟﺼﻮﻡ‪،‬‬ ‫ﻭﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﶈﻘﻘﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺇﻓﺮﺍﺩ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‬
‫ﻭﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﶈﺪﺛﺔ‪ ،‬ﻭﻋﻦ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﺗﻌﻈﻴﻢ ﳍﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﺻﻨﻌﺔ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﻭﺇﻇﻬﺎﺭ‬
‫ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﺣﱴ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﲟﱰﻟﺔ ﻏﲑﻩ ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺣﱴ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻣﺰﻳﺔ‬
‫ﺃﺻﻠﹰﺎ‪.‬‬
‫)‪(5‬‬
‫ﻓﺈﻥ‬ ‫ﻭﻛﺬﻟﻚ ﻳﻮﻡ ﺁﺧﺮ ﰲ ﻭﺳﻂ ﺭﺟﺐ‪ ،‬ﻳﺼﻠﻰ ﻓﻴﻪ ﺻﻼﺓ ﺗﺴﻤﻰ ﺻﻼﺓ ﺃﻡ ﺩﺍﻭﺩ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺗﺒﻴﲔ ﺍﻟﻌﺠﺐ ﻓﻴﻤﺎ ﻭﺭﺩ ﰲ ﻓﻀﻞ ﺭﺟﺐ ‪ ،‬ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )ﺹ‪. (٢٣‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﳌﺰﻋﻮﻣﺔ ﻭﻣﺎ ﻭﺭﺩ ﻓﻴﻬﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﳌﻮﺿﻮﻉ ﰲ ‪ :‬ﺗﺒﻴﲔ ﺍﻟﻌﺠﺐ ﻓﻴﻤﺎ ﻭﺭﺩ‬
‫ﰲ ﻓﻀﻞ ﺭﺟﺐ ‪ ،‬ﺭﺳﺎﻟﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )ﻣﻄﺒﻮﻋﺔ( ﺗﺼﺤﻴﺢ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺍﳉﱪﻳﻦ ‪ ،‬ﻭﺍﳌﻨﺎﺭ ﺍﳌﻨﻴﻒ ﻻﺑﻦ‬
‫ﺍﻟﻘﻴﻢ )ﺹ‪) (٩٥‬ﲢﻘﻴﻖ ﺃﺑﻮ ﻏﺪﺓ( ‪ ،‬ﻭﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ )‪٥٥ / ٢‬ـ‪. (٥٦‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﺍﻟﻨﻮﻉ ‪.‬‬
‫)‪ (5‬ﻟﻌﻠﻬﺎ ﺍﻟﺼﻼﺓ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺭﺟﺐ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ )‪. (٥٧ / ٢‬‬

‫‪٥٧٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﻌﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻻ ﺃﺻﻞ ﻟﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺻﻠﹰﺎ‪.‬‬

‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ )‪ : (1‬ﻣﺎ ﺟﺮﻯ ﻓﻴﻪ ﺣﺎﺩﺛﺔ ﻛﻤﺎ ﻛﺎﻥ ﳚﺮﻱ ﰲ ﻏﲑﻩ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻮﺟﺐ‬
‫ﺫﻟﻚ ﺟﻌﻠﻪ ﻣﻮﲰ‪‬ﺎ‪ ،‬ﻭﻻ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﻌﻈﻤﻮﻧﻪ‪ :‬ﻛﺜﺎﻣﻦ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﺍﻟﺬﻱ ﺧﻄﺐ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻓﻴﻪ ﺑﻐﺪﻳﺮ ﺧﻢ ﻣﺮﺟﻌﻪ ﻣﻦ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻓﺈﻧﻪ ‪ r‬ﺧﻄﺐ ﻓﻴﻪ ﺧﻄﺒﺔ ﻭﺻﻰ ﻓﻴﻬﺎ‬
‫ﺑﺎﺗﺒﺎﻉ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻭﺻﻰ ﻓﻴﻬﺎ ﺑﺄﻫﻞ ﺑﻴﺘﻪ ﻛﻤﺎ ﺭﻭﻯ ﺫﻟﻚ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (2‬ﻋﻦ ﺯﻳﺪ‬
‫ﺑﻦ ﺃﺭﻗﻢ ‪ . (3) t‬ﻓﺰﺍﺩ ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﰲ ﺫﻟﻚ ﺣﱴ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﻋﻬﺪ ﺇﱃ ﻋﻠﻲ ‪t‬‬
‫ﺑﺎﳋﻼﻓﺔ ﺑﺎﻟﻨﺺ ﺍﳉﻠﻲ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻓﺮﺵ ﻟﻪ‪ ،‬ﻭﺃﻗﻌﺪﻩ ﻋﻠﻰ ﻓﺮﺍﺵ ﻋﺎﻟﻴﺔ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﻛﻼﻣ‪‬ﺎ ﻭﻋﻤﻠﹰﺎ ﻗﺪ‬
‫ﻋﻠﻢ ﺑﺎﻻﺿﻄﺮﺍﺭ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺫﻟﻚ ﺷﻲﺀ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﲤﺎﻟﺌﻮﺍ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﻨﺺ‪ ،‬ﻭﻏﺼﺒﻮﺍ ﺍﻟﻮﺻﻲ ﺣﻘﻪ‪ ،‬ﻭﻓﺴﻘﻮﺍ ﻭﻛﻔﺮﻭﺍ‪ ،‬ﺇﻻ ﻧﻔﺮ‪‬ﺍ ﻗﻠﻴﻠﹰﺎ‪.‬‬
‫ﻭﺍﻟﻌﺎﺩﺓ ﺍﻟﱵ ﺟﺒﻞ ﺍﷲ ﻋﻠﻴﻬﺎ ﺑﲏ )‪ (4‬ﺁﺩﻡ‪ ،‬ﰒ ﻣﺎ ﻛﺎﻥ ﺍﻟﻘﻮﻡ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻣﺎﻧﺔ )‪ (5‬ﻭﺍﻟﺪﻳﺎﻧﺔ‪،‬‬
‫ﻭﻣﺎ ﺃﻭﺟﺒﺘﻪ ﺷﺮﻳﻌﺘﻬﻢ ﻣﻦ ﺑﻴﺎﻥ ﺍﳊﻖ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﲏ ﺑﺄﻥ ﻣﺜﻞ ﻫﺬﺍ ﳑﺘﻨﻊ )‪ (6‬ﻛﺘﻤﺎﻧﻪ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﻐﺮﺽ ﺍﻟﻜﻼﻡ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﺃﻥ ﺍﲣﺎﺫ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻋﻴﺪ‪‬ﺍ ﳏﺪﺙ ﻻ‬
‫ﺃﺻﻞ ﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﰲ ﺍﻟﺴﻠﻒ ﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻻ ﻣﻦ ﻏﲑﻫﻢ‪-‬ﻣﻦ ﺍﲣﺬ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻋﻴﺪ‪‬ﺍ‪،‬‬
‫ﺣﱴ ﳛﺪﺙ ﻓﻴﻪ ﺃﻋﻤﺎﻟﹰﺎ‪ .‬ﺇﺫ ﺍﻷﻋﻴﺎﺩ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻓﻴﺠﺐ ﻓﻴﻬﺎ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﻻ ﺍﻻﺑﺘﺪﺍﻉ‪.‬‬

‫)‪ (1‬ﻳﻌﲏ ﻣﻦ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ ‪.‬‬

‫)‪ (2‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﻋﻠﻲ ﺑﻦ ﺃﰊ‬
‫ﻃﺎﻟﺒﺎﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٨٧٣ / ٤) ، (٢٤٠٨‬ﻭﻗﺪ ﺟﺎﺀ ﻓﻴﻪ ‪) :‬ﻭﺃﻫﻞ ﺑﻴﱵ ‪ ،‬ﺃﺫﻛﺮﻛﻢ ﺍﷲ ﰲ ﺃﻫﻞ ﺑﻴﱵ( ﻛﺮﺭﻫﺎ‬
‫ﺛﻼﺙ ﻣﺮﺍﺕ ‪.‬‬
‫)‪ (3‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺍﳋﺰﺭﺟﻲ ‪ ،‬ﺣﻀﺮ ﺍﳋﻨﺪﻕ ـ ﻭﻫﻲ ﺃﻭﻝ ﻣﺸﺎﻫﺪﻩ‬
‫ـ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻷﻧﻪ ﻳﻮﻡ ﺃﺣﺪ ﺍﺳﺘﺼﻐﺮﻩ ﻭﺭﺩﻩ ‪ ،‬ﻭﺷﻬﺪ ﺳﺒﻊ ﻋﺸﺮﺓ ﻏﺰﻭﺓ ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺧﱪ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻘﻮﻝ ﺍﳌﻨﺎﻓﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ " ﻟﹶﻴ‪‬ﺨ‪‬ﺮِﺟ‪‬ﻦ‪ ‬ﺍﻟﹾﺄﹶﻋ‪‬ﺰ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﺍﻟﹾﺄﹶﺫﹶﻝﱠ " ﻭﺃﻧﺰﻝ ﺍﷲ‬
‫ﺗﺼﺪﻳﻘﻪ ﰲ ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ‪ ،‬ﻭﺷﻬﺪ ﺻﻔﲔ ﻣﻊ ﻋﻠﻲ ‪ ،‬ﻭﻣﺎﺕ ﺑﺎﻟﻜﻮﻓﺔ ﺳﻨﺔ )‪٦٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪، (٥٦٠ / ١‬‬
‫)ﺕ‪. (٢٨٧٣‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺑﻨﻮ ‪.‬‬
‫)‪ (5‬ﻗﻮﻟﻪ ‪ :‬ﻣﻦ ﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺪﻳﺎﻧﺔ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﺩ ﻁ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﳝﺘﻨﻊ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻟﻠﻨﱯ ‪ r‬ﺧﻄﺐ ﻭﻋﻬﻮﺩ ﻭﻭﻗﺎﺋﻊ ﰲ ﺃﻳﺎﻡ ﻣﺘﻌﺪﺩﺓ‪ :‬ﻣﺜﻞ ﻳﻮﻡ ﺑﺪﺭ‪ ،‬ﻭﺣﻨﲔ‪ ،‬ﻭﺍﳋﻨﺪﻕ‪،‬‬
‫ﻭﻓﺘﺢ ﻣﻜﺔ‪ ،‬ﻭﻭﻗﺖ ﻫﺠﺮﺗﻪ‪ ،‬ﻭﺩﺧﻮﻟﻪ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺧﻄﺐ ﻟﻪ ﻣﺘﻌﺪﺩﺓ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﰒ ﱂ ﻳﻮﺟﺐ ﺫﻟﻚ ﺃﻥ ﻳﺘﺨﺬ ﺃﻣﺜﺎﻝ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺃﻋﻴﺎﺩ‪‬ﺍ‪ .‬ﻭﺇﳕﺎ ﻳﻔﻌﻞ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ‬
‫ﻳﺘﺨﺬﻭﻥ ﺃﻣﺜﺎﻝ ﺃﻳﺎﻡ ﺣﻮﺍﺩﺙ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻋﻴﺎﺩ‪‬ﺍ‪ ،‬ﺃﻭ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻌﻴﺪ ﺷﺮﻳﻌﺔ‪ ،‬ﻓﻤﺎ‬
‫ﺷﺮﻋﻪ ﺍﷲ ﺍﺗﺒﻊ‪ .‬ﻭﺇﻻ ﱂ ﳛﺪﺙ ﰲ ﺍﻟﺪﻳﻦ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﳛﺪﺛﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻣﺎ ﻣﻀﺎﻫﺎﺓ ﻟﻠﻨﺼﺎﺭﻯ ﰲ ﻣﻴﻼﺩ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻭﺇﻣﺎ ﳏﺒﺔ ﻟﻠﻨﱯ ‪ r‬ﻭﺗﻌﻈﻴﻤ‪‬ﺎ‪ .‬ﻭﺍﷲ ﻗﺪ ﻳﺜﻴﺒﻬﻢ )‪ (1‬ﻋﻠﻰ ﻫﺬﻩ ﺍﶈﺒﺔ ﻭﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﺒﺪﻉ‪-‬‬
‫ﻣﻦ ﺍﲣﺎﺫ ﻣﻮﻟﺪ ﺍﻟﻨﱯ ‪ r‬ﻋﻴﺪ‪‬ﺍ‪ .‬ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﰲ ﻣﻮﻟﺪﻩ‪ .‬ﻓﺈﻥ ﻫﺬﺍ ﱂ ﻳﻔﻌﻠﻪ ﺍﻟﺴﻠﻒ‪ ،‬ﻣﻊ‬
‫)‪(2‬‬
‫ﳏﻀﺎ‪ ،‬ﺃﻭ ﺭﺍﺟﺤ‪‬ﺎ‬ ‫ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻪ ﻭﻋﺪﻡ ﺍﳌﺎﻧﻊ ﻣﻨﻪ ﻟﻮ ﻛﺎﻥ ﺧﲑ‪‬ﺍ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺧﲑ‪‬ﺍ‬
‫ﻟﻜﺎﻥ ﺍﻟﺴﻠﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﺣﻖ ﺑﻪ ﻣﻨﺎ‪ ،‬ﻓﺈ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺃﺷﺪ ﳏﺒﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺗﻌﻈﻴﻤ‪‬ﺎ ﻟﻪ‬
‫ﻣﻨﺎ‪ ،‬ﻭﻫﻢ ﻋﻠﻰ ﺍﳋﲑ ﺃﺣﺮﺹ‪.‬‬
‫ﻭﺇﳕﺎ ﻛﻤﺎﻝ ﳏﺒﺘﻪ ﻭﺗﻌﻈﻴﻤﻪ ﰲ ﻣﺘﺎﺑﻌﺘﻪ ﻭﻃﺎﻋﺘﻪ ﻭﺍﺗﺒﺎﻉ ﺃﻣﺮﻩ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﺳﻨﺘﻪ ﺑﺎﻃﻨ‪‬ﺎ ﻭﻇﺎﻫﺮ‪‬ﺍ‪،‬‬
‫ﻭﻧﺸﺮ ﻣﺎ ﺑﻌﺚ ﺑﻪ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻴﺪ ﻭﺍﻟﻠﺴﺎﻥ‪ .‬ﻓﺈﻥ ﻫﺬﻩ )‪ (3‬ﻃﺮﻳﻘﺔ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﺍﻷﻭﻟﲔ‪ ،‬ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻫﻢ ﺑﺈﺣﺴﺎﻥ‪ .‬ﻭﺃﻛﺜﺮ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﲡﺪﻫﻢ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺒﺪﻉ‪ ،‬ﻣﻊ ﻣﺎ ﳍﻢ ﻣﻦ ﺣﺴﻦ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺬﻳﻦ‬ ‫ﺣﺮﺍﺻ‪‬ﺎ‬
‫ﻳﺮﺟﻰ ﳍﻢ ‪‬ﻤﺎ ﺍﳌﺜﻮﺑﺔ‪ ،‬ﲡﺪﻫﻢ ﻓﺎﺗﺮﻳﻦ ﰲ )‪ (6‬ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻋﻤﺎ ﺃﻣﺮﻭﺍ ﺑﺎﻟﻨﺸﺎﻁ ﻓﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻢ‬
‫ﲟﱰﻟﺔ ﻣﻦ ﳛﻠﻲ ﺍﳌﺼﺤﻒ ﻭﻻ ﻳﻘﺮﺃ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻳﻘﺮﺃ ﻓﻴﻪ ﻭﻻ ﻳﺘﺒﻌﻪ ﻭﲟﱰﻟﺔ ﻣﻦ ﻳﺰﺧﺮﻑ ﺍﳌﺴﺠﺪ‪،‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻳﺜﺒﺘﻬﻢ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺧﺘﻼﻑ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ‪ .‬ﺭﺍﺟﻊ ‪) :‬ﺹ‪ (٢٩٥‬ﺳﻄﺮ )‪ (٢‬ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻫﺬﺍ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺮﺻﺎﺀ ‪.‬‬
‫)‪ (5‬ﻛﺬﺍ ﰲ )ﻁ( ‪) :‬ﺍﻟﺬﻳﻦ( ‪ ،‬ﻭﻟﻌﻞ ﺍﳌﺮﺍﺩ )ﺍﻟﻠﱠﺬﹶﻳﻦ( ﻟﻠﻤﺜﲎ ‪ .‬ﻭﰲ ﺑﺎﻗﻲ ﺍﻟﻨﺴﺦ ‪) :‬ﺍﻟﺬﻱ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻋﻦ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻣﻦ ‪.‬‬

‫‪٥٨٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﺍﻟﺴﺠﺎﺩﺍﺕ ﺍﳌﺰﺧﺮﻓﺔ‪،‬‬ ‫ﻭﻻ ﻳﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻳﺼﻠﻲ ﻓﻴﻪ ﻗﻠﻴﻠﹰﺎ‪ ،‬ﻭﲟﱰﻟﺔ ﻣﻦ ﻳﺘﺨﺬ ﺍﳌﺴﺎﺑﻴﺢ‬
‫ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺰﺧﺎﺭﻑ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﱂ ﺗﺸﺮﻉ‪ ،‬ﻭﻳﺼﺤﺒﻬﺎ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﻜﱪ‪ ،‬ﻭﺍﻻﺷﺘﻐﺎﻝ ﻋﻦ‬
‫ﺍﳌﺸﺮﻭﻉ ﻣﺎ ﻳﻔﺴﺪ ﺣﺎﻝ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﻣﺎ ﺳﺎﺀ ﻋﻤﻞ ﺃﻣﺔ ﻗﻂ ﺇﻻ‬

‫ﺯﺧﺮﻓﻮﺍ ﻣﺴﺎﺟﺪﻫﻢ { )‪. (3) (2‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺧﲑ‪ ،‬ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻭﻓﻴﻪ‬
‫ﺃﻳﻀ‪‬ﺎ ﺷﺮ‪ ،‬ﻣﻦ ﺑﺪﻋﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺧﲑ‪‬ﺍ )‪ (4‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ]ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ‬
‫)‪(5‬‬
‫ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻜﻠﻴﺔ‬ ‫ﺃﻧﻮﺍﻉ ﺍﳌﺸﺮﻭﻉ ﻭﺷﺮ‪‬ﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ[‬
‫ﻛﺤﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻔﺎﺳﻘﲔ )‪ (6‬ﻭﻫﺬﺍ ﻗﺪ ﺍﺑﺘﻠﻰ ﺑﻪ ﺃﻛﺜﺮ )‪ (7‬ﺍﻷﻣﺔ ﰲ ﺍﻷﺯﻣﺎﻥ ﺍﳌﺘﺄﺧﺮﺓ‪ ،‬ﻓﻌﻠﻴﻚ‬
‫ﻫﻨﺎ ﺑﺄﺩﺑﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﺻﻚ ﻋﻠﻰ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺴﻨﺔ ﺑﺎﻃﻨ‪‬ﺎ ﻭﻇﺎﻫﺮ‪‬ﺍ‪ ،‬ﰲ ﺧﺎﺻﺘﻚ ﻭﺧﺎﺻﺔ‬
‫ﻣﻦ ﻳﻄﻴﻌﻚ‪ .‬ﻭﺃﻋﺮﻑ ﺍﳌﻌﺮﻭﻑ ﻭﺃﻧﻜﺮ ﺍﳌﻨﻜﺮ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺴﻨﺔ ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ ﻓﺈﺫﺍ ﺭﺃﻳﺖ ﻣﻦ ﻳﻌﻤﻞ ﻫﺬﺍ ﻭﻻ ﻳﺘﺮﻛﻪ‬
‫ﺇﻻ ﺇﱃ ﺷﺮ ﻣﻨﻪ‪ ،‬ﻓﻼ ﺗﺪﻋﻮ ﺇﱃ ﺗﺮﻙ ﻣﻨﻜﺮ ﺑﻔﻌﻞ ﻣﺎ ﻫﻮ ﺃﻧﻜﺮ ﻣﻨﻪ‪ ،‬ﺃﻭ ﺑﺘﺮﻙ ﻭﺍﺟﺐ ﺃﻭ ﻣﻨﺪﻭﺏ‬
‫ﺗﺮﻛﻪ ﺃﺿﺮ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﺍﳌﻜﺮﻭﻩ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺒﺪﻋﺔ ﻣﻦ ﺍﳋﲑ‪ ،‬ﻓﻌﻮﺽ ﻋﻨﻪ ﻣﻦ‬

‫)‪ (1‬ﺍﳌﺴﺎﺑﻴﺢ ﲨﻊ ﻣﺴﺒﺤﺔ ‪ ،‬ﻭﺳﺒﺤﺔ ‪ ،‬ﻭﻫﻲ ﺧﺮﺯﺍﺕ ﻳ‪‬ﺴﺒ‪‬ﺢ ‪‬ﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺱ ﺏ ﺡ( ‪،‬‬
‫)ﺹ‪ ، (٢٨٢‬ﻭﻳﺰﻋﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺨﺪﻣﻮﻥ ﺍﳌﺴﺎﺑﻴﺢ ﺃ‪‬ﺎ ﺗﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺿﺒﻂ ﻋﺪ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺬﻛﺮ ‪ ،‬ﻟﻜﻦ ﺍﳌﺘﺼﻮﻓﺔ‬
‫ﻳﻀﻴﻔﻮﻥ ﻋﻠﻴﻬﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻘﺪﺍﺳﺔ ﻭﺍﻟﺘﱪﻙ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ‪ ،‬ﻭﻳﻜﺎﺩ ﺑﻌﻀﻬﻢ ﻻ ﻳﺬﻛﺮ ﺍﷲ ﻭﻳﺴﺒﺤﻪ ﺩﻭﻥ‬
‫ﺍﺻﻄﺤﺎ‪‬ﺎ ‪ ،‬ﻣﻊ ﺃ‪‬ﺎ ﻣﺒﺘﺪﻋﺔ ﻻ ﺃﺻﻞ ﳍﺎ ﰲ ﺩﻳﻦ ﺍﷲ ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﻓﻴﻬﺎ ﻓﻀﻴﻠﺔ ‪.‬‬
‫)‪ (2‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪. (٧٤١‬‬
‫)‪ (3‬ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺗﺸﻴﻴﺪ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٢٤٥ ، ٢٤٤ / ١) ، (٧٤١‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪) : (٤٩٧ / ٢‬ﺣﺪﻳﺚ ﺣﺴﻦ( ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٧٩١٨‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺷﺮ‪‬ﺍ ‪ .‬ﻭﻫﻮ ﻗﻠﺐ ﻟﻠﻤﻌﲎ ﺍﳌﺮﺍﺩ ‪.‬‬
‫)‪ (5‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﲔ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺏ( ﻓﻘﻂ ‪ ،‬ﻭﺳﻘﻂ ﻣﻦ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻭﺍﻟﻔﺎﺳﺪﻳﻦ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻛﺜﲑ ‪.‬‬

‫‪٥٨١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳋﲑ )‪ (1‬ﺍﳌﺸﺮﻭﻉ ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﺇﺫ ﺍﻟﻨﻔﻮﺱ ﻻ ﺗﺘﺮﻙ ﺷﻴﺌﹰﺎ ﺇﻻ ﺑﺸﻲﺀ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ‬
‫ﻳﺘﺮﻙ ﺧﲑ‪‬ﺍ ﺇﻻ ﺇﱃ ﻣﺜﻠﻪ ﺃﻭ ﺇﱃ ﺧﲑ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﺎﻋﻠﲔ ﳍﺬﻩ ﺍﻟﺒﺪﻉ ﻣﻌﻴﺒﻮﻥ ﻗﺪ ﺃﺗﻮﺍ‬
‫ﻣﻜﺮﻭﻫ‪‬ﺎ‪ ،‬ﻓﺎﻟﺘﺎﺭﻛﻮﻥ ﺃﻳﻀ‪‬ﺎ ﻟﻠﺴﻨﻦ ﻣﺬﻣﻮﻣﻮﻥ‪ ،‬ﻓﺈﻥ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻭﺍﺟﺒ‪‬ﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪،‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻭﺍﺟﺒ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﻛﻤﺎ )‪ (2‬ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﻻ ﲡﺐ‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ‬
‫)‪(3‬‬
‫ﺃﻥ ﻳﺄﰐ ﺑﺄﺭﻛﺎ‪‬ﺎ‪ ،‬ﻭﻛﻤﺎ ﳚﺐ ﻋﻠﻰ ﻣﻦ ﺃﺗﻰ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﺍﻟﻜﻔﺎﺭﺍﺕ‬ ‫ﻳﺼﻠﻴﻬﺎ ﳚﺐ ﻋﻠﻴﻪ‬
‫ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﳊﺴﻨﺎﺕ ﺍﳌﺎﺣﻴﺔ‪ ،‬ﻭﻣﺎ ﳚﺐ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﺇﻣﺎﻣﺎ‪ ،‬ﺃﻭ ﻗﺎﺿﻴﺎ‪ ،‬ﺃﻭ ﻣﻔﺘﻴﺎ‪ ،‬ﺃﻭ‬
‫ﻭﺍﻟﻴﺎ ﻣﻦ ﺍﳊﻘﻮﻕ‪ ،‬ﻭﻣﺎ ﳚﺐ ﻋﻠﻰ ﻃﺎﻟﱯ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻧﻮﺍﻓﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺍﳊﻘﻮﻕ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﻜﺮﻩ ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺗﺮﻛﻪ ﻛﺮﺍﻫﺔ ﺷﺪﻳﺪﺓ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﻜﺮﻩ ﺗﺮﻛﻪ ﺃﻭ ﳚﺐ ﻓﻌﻠﻪ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﺩﻭﻥ ﻏﲑﻫﻢ ﻭﻋﺎﻣﺘﻬﺎ ﳚﺐ ﺗﻌﻠﻴﻤﻬﺎ‬
‫ﻭﺍﳊﺾ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺪﻋﺎﺀ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻛﺜﲑ ﻣﻦ ﺍﳌﻨﻜﺮﻳﻦ ﻟﺒﺪﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ ﲡﺪﻫﻢ ﻣﻘﺼﺮﻳﻦ ﰲ ﻓﻌﻞ ﺍﻟﺴﻨﻦ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﺃﻭ ﺍﻷﻣﺮ ﺑﻪ‪ .‬ﻭﻟﻌﻞ ﺣﺎﻝ ﻛﺜﲑ ﻣﻨﻬﻢ ﻳﻜﻮﻥ ﺃﺳﻮﺃ ﻣﻦ ﺣﺎﻝ ﻣﻦ ﻳﺄﰐ ﺑﺘﻠﻚ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺸﺘﻤﻠﺔ‬
‫ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﺮﺍﻫﺔ‪ .‬ﺑﻞ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻻ ﻗﻮﺍﻡ ﻷﺣﺪﳘﺎ‬
‫ﺇﻻ ﺑﺼﺎﺣﺒﻪ‪ ،‬ﻓﻼ ﻳﻨﻬﻰ ﻋﻦ ﻣﻨﻜﺮ ﺇﻻ ﻭﻳﺆﻣﺮ ﲟﻌﺮﻭﻑ ﻳﻐﲏ ﻋﻨﻪ ﻛﻤﺎ ﻳﺆﻣﺮ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﻭﻳﻨﻬﻰ ﻋﻦ ﻋﺒﺎﺩﺓ ﻣﺎ ﺳﻮﺍﻩ‪ ،‬ﺇﺫ ﺭﺃﺱ ﺍﻷﻣﺮ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ ﺧﻠﻘﺖ ﻟﺘﻌﻤﻞ‪،‬‬
‫ﻻ ﻟﺘﺘﺮﻙ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺘﺮﻙ ﻣﻘﺼﻮﺩ ﻟﻐﲑﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺸﺘﻐﻞ ﺑﻌﻤﻞ ﺻﺎﱀ‪ ،‬ﻭﺇﻻ ﱂ ﻳﺘﺮﻙ ﺍﻟﻌﻠﻢ ﺍﻟﺴﻴﺊ‪،‬‬
‫ﺃﻭ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺴﻴﺌﺔ ﻣﺎ ﻳﻔﺴﺪ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻴﺖ ﻋﻨﻪ‬
‫ﺣﻔﻈﹰﺎ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ‪.‬‬
‫)‪(4‬‬
‫ﺃﺟﺮ ﻋﻈﻴﻢ‬ ‫ﻓﺘﻌﻈﻴﻢ ﺍﳌﻮﻟﺪ‪ ،‬ﻭﺍﲣﺎﺫﻩ ﻣﻮﲰ‪‬ﺎ‪ ،‬ﻗﺪ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻪ‬

‫)‪ (1‬ﻗﻮﻟﻪ ‪ :‬ﻓﻌﻮﺽ ﻋﻨﻪ ﻣﻦ ﺍﳋﲑ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ( ‪.‬‬

‫)‪ (2‬ﻛﻤﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻋﻠﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (4‬ﰲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٥٨٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﳊﺴﻦ ﻗﺼﺪﻩ‪ ،‬ﻭﺗﻌﻈﻴﻤﻪ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﻤﺎ ﻗﺪﻣﺘﻪ ﻟﻚ ﺃﻧﻪ ﳛﺴﻦ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺎ‬
‫ﻳﺴﺘﻘﺒﺢ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﳌﺴﺪﺩ‪ .‬ﻭﳍﺬﺍ ﻗﻴﻞ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ‪ :‬ﺇﻧﻪ ﺃﻧﻔﻖ ﻋﻠﻰ‬
‫ﻣﺼﺤﻒ ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺩﻋﻬﻢ‪ ،‬ﻓﻬﺬﺍ ﺃﻓﻀﻞ ﻣﺎ ﺃﻧﻔﻘﻮﺍ ﻓﻴﻪ ﺍﻟﺬﻫﺐ‪ ،‬ﺃﻭ ﻛﻤﺎ‬
‫ﻗﺎﻝ‪ .‬ﻣﻊ ﺃﻥ ﻣﺬﻫﺒﻪ ﺃﻥ ﺯﺧﺮﻓﺔ ﺍﳌﺼﺎﺣﻒ ﻣﻜﺮﻭﻫﺔ‪ .‬ﻭﻗﺪ ﺗﺄﻭﻝ ﺑﻌﺾ ﺍﻷﺻﺤﺎﺏ ﺃﻧﻪ ﺃﻧﻔﻘﻬﺎ‬
‫)‪(1‬‬
‫ﺍﻟﻮﺭﻕ ﻭﺍﳋﻂ‪ .‬ﻭﻟﻴﺲ ﻣﻘﺼﻮﺩ ﺃﲪﺪ ﻫﺬﺍ‪ ،‬ﺇﳕﺎ ﻗﺼﺪﻩ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻓﻴﻪ‬ ‫ﰲ ﲡﻮﻳﺪ‬
‫ﻣﺼﻠﺤﺔ‪ ،‬ﻭﻓﻴﻪ ﺃﻳﻀ‪‬ﺎ ﻣﻔﺴﺪﺓ ﻛﺮﻩ ﻷﺟﻠﻬﺎ‪ .‬ﻓﻬﺆﻻﺀ ﺇﻥ ﱂ ﻳﻔﻌﻠﻮﺍ ﻫﺬﺍ‪ ،‬ﻭﺇﻻ ﺍﻋﺘﺎﺿﻮﺍ‬
‫ﺑﻔﺴﺎﺩ )‪ (2‬ﻻ ﺻﻼﺡ ﻓﻴﻪ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻨﻔﻘﻬﺎ ﰲ ﻛﺘﺎﺏ ﻣﻦ ﻛﺘﺐ ﺍﻟﻔﺠﻮﺭ‪ :‬ﻣﻦ ﻛﺘﺐ ﺍﻷﲰﺎﺭ ﺃﻭ‬
‫ﺍﻷﺷﻌﺎﺭ‪ ،‬ﺃﻭ ﺣﻜﻤﺔ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪.‬‬
‫ﻓﺘﻔﻄﻦ ﳊﻘﻴﻘﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻧﻈﺮ ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﺍﻷﻓﻌﺎﻝ ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺍﳌﻔﺎﺳﺪ‪،‬‬
‫ﲝﻴﺚ ﺗﻌﺮﻑ ﻣﺎ ﻣﺮﺍﺗﺐ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﻣﺮﺍﺗﺐ ﺍﳌﻨﻜﺮ‪ ،‬ﺣﱴ ﺗﻘﺪﻡ ﺃﳘﻬﺎ ﻋﻨﺪ ﺍﻻﺯﺩﺣﺎﻡ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﻌﻠﻢ ﲟﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺟﻨﺲ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﺟﻨﺲ ﺍﳌﻨﻜﺮ‪ ،‬ﺃﻭ ﺟﻨﺲ‬
‫)‪(3‬‬
‫ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻏﲑ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻳﺘﻴﺴﺮ ﻛﺜﲑ‪‬ﺍ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺮﺍﺗﺐ ﺍﳌﻌﺮﻭﻑ ﻭﺍﳌﻨﻜﺮ‪ ،‬ﻭﻣﺮﺍﺗﺐ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﲝﻴﺚ ﻳﻘﺪﻡ ﻋﻨﺪ ﺍﻟﺘﺰﺍﺣﻢ ﺃﻋﺮﻑ‬
‫)‪(4‬‬
‫ﻭﻳﻨﻜﺮ ﺃﻧﻜﺮ ﺍﳌﻨﻜﺮﻳﻦ‪ ،‬ﻭﻳﺮﺟﺢ ﺃﻗﻮﻯ ﺍﻟﺪﻟﻴﻠﲔ‪ ،‬ﻓﺈﻧﻪ ﻫﻮ ﺧﺎﺻﺔ ﺍﻟﻌﻠﻤﺎﺀ ‪‬ﺬﺍ‬ ‫ﺍﳌﻌﺮﻭﻓﲔ‬
‫ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻓﺎﳌﺮﺍﺗﺐ ﺛﻼﺙ‪:‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺬﻱ ﻻ ﻛﺮﺍﻫﺔ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ )‪ (5‬ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﻦ ﺑﻌﺾ ﻭﺟﻮﻫﻪ‪ ،‬ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﺇﻣﺎ ﳊﺴﻦ ﺍﻟﻘﺼﺪ‪ ،‬ﺃﻭ ﻻﺷﺘﻤﺎﻟﻪ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲡﺪﻳﺪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺎﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ ﻻ ﺻﻼﺡ ﻓﻴﻪ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻟﻠﻤﺆﻟﻒ ‪ .‬ﻃﺒﻌﺖ ﻣﺴﺘﻘﻠﺔ ﰲ ﻛﺘﺎﺏ ﺑﺘﺤﻘﻴﻖ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﳌﻨﺠﺪ‬
‫‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ ١٢١ / ٢٨‬ـ ‪ ، (١٧١‬ﻟﻠﻤﺆﻟﻒ ﺃﻳﻀ‪‬ﺎ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻓﻨﺪﻋﻮ ﺇﻟﻴﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﻭﺍﻟﺜﺎﱐ ‪.‬‬

‫‪٥٨٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻊ ﺫﻟﻚ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﳌﺸﺮﻭﻉ‪.‬‬

‫ﻭﺍﻟﺜﺎﻟﺜﺔ )‪ (1‬ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ﺻﻼﺡ ﺃﺻﻠﹰﺎ‪ :‬ﺇﻣﺎ ﻟﻜﻮﻧﻪ ﺗﺮﻛﺎ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﺃﻭ ﻟﻜﻮﻧﻪ‬
‫ﻋﻤﻠﹰﺎ ﻓﺎﺳﺪ‪‬ﺍ ﳏﻀ‪‬ﺎ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻷﻭﱃ‪ :‬ﻓﻬﻮ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﺎﻃﻨﻬﺎ ﻭﻇﺎﻫﺮﻫﺎ‪ ،‬ﻗﻮﳍﺎ ﻭﻋﻤﻠﻬﺎ‪ ،‬ﰲ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﺗﻌﻠﻤﻪ ﻭﺗﻌﻠﻴﻤﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﻪ ﻭﻓﻌﻠﻪ ﻋﻠﻰ ﺣﺴﺐ‬
‫ﻣﻘﺘﻀﻰ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻣﻦ ﺇﳚﺎﺏ ﻭﺍﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﺮﺏ‪ :‬ﻫﻮ ﺃﻋﻤﺎﻝ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﺍﻷﻭﻟﲔ‪ ،‬ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻫﻢ ﺑﺈﺣﺴﺎﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﻬﻲ ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ ﰲ ﻃﺮﻕ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﻋﻠﻢ ﺃﻭ ﻋﺒﺎﺩﺓ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺎﻣﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻫﺆﻻﺀ ﺧﲑ ﳑﻦ ﻻ ﻳﻌﻤﻞ ﻋﻤﻠﹰﺎ ﺻﺎﳊﹰﺎ ﻣﺸﺮﻭﻋ‪‬ﺎ‪ ،‬ﻭﻻ ﻏﲑ ﻣﺸﺮﻭﻉ‪ ،‬ﺃﻭ ﻣﻦ‬
‫ﻳﻜﻮﻥ ﻋﻤﻠﻪ ﻣﻦ ﺟﻨﺲ ﺍﶈﺮﻡ‪ :‬ﻛﺎﻟﻜﻔﺮ ﻭﺍﻟﻜﺬﺏ ﻭﺍﳋﻴﺎﻧﺔ‪ ،‬ﻭﺍﳉﻬﻞ‪ .‬ﻭﻳﻨﺪﺭﺝ ﰲ ﻫﺬﺍ ﺃﻧﻮﺍﻉ‬
‫ﻛﺜﲑﺓ‪.‬‬
‫ﻓﻤﻦ ﺗﻌﺒﺪ ﺑﺒﻌﺾ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﺮﺍﻫﺔ‪ :‬ﻛﺎﻟﻮﺻﺎﻝ ﰲ ﺍﻟﺼﻴﺎﻡ‪،‬‬
‫ﻭﺗﺮﻙ ﺟﻨﺲ ﺍﻟﺸﻬﻮﺍﺕ )‪ (2‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﺃﻭ ﻗﺼﺪ ﺇﺣﻴﺎﺀ ﻟﻴﺎﻝ ﻻ ﺧﺼﻮﺹ ﳍﺎ‪ :‬ﻛﺄﻭﻝ ﻟﻴﻠﺔ ﻣﻦ‬
‫)‪(3‬‬
‫ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺣﺮﺹ ﻋﻠﻰ‬ ‫ﺭﺟﺐ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﺣﺎﻟﻪ ﺧﲑ‪‬ﺍ ﻣﻦ ﺣﺎﻝ ﺍﻟﺒﻄﺎﻝ‬
‫ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻃﺎﻋﺘﻪ‪ .‬ﺑﻞ ﻛﺜﲑ ﻣﻦ )‪ (4‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻨﻜﺮﻭﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺯﺍﻫﺪﻭﻥ ﰲ ﺟﻨﺲ‬
‫ﻋﺒﺎﺩﺓ ﺍﷲ‪ :‬ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﺃﻭ ﰲ ﺃﺣﺪﳘﺎ ‪-‬ﻻ ﳛﺒﻮ‪‬ﺎ ﻭﻻ ﻳﺮﻏﺒﻮﻥ ﻓﻴﻬﺎ‪،‬‬
‫)‪(5‬‬
‫ﻻ ﳝﻜﻨﻬﻢ ﺫﻟﻚ ﰲ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻓﻴﺼﺮﻓﻮﻥ ﻗﻮ‪‬ﻢ ﺇﱃ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻬﻢ ﺑﺄﺣﻮﺍﳍﻢ‬ ‫ﻟﻜﻦ‬
‫ﻣﻨﻜﺮﻭﻥ ﻟﻠﻤﺸﺮﻭﻉ ﻭﻏﲑ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻭﺑﺄﻗﻮﺍﳍﻢ ﻻ ﳝﻜﻨﻬﻢ ﺇﻻ ﺇﻧﻜﺎﺭ ﻏﲑ ﺍﳌﺸﺮﻭﻉ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ ﺏ ﺩ( ‪ :‬ﻭﺍﻟﺜﺎﻟﺚ ‪.‬‬

‫)‪ (2‬ﺃﻱ ﺍﳌﺒﺎﺣﺔ ﺍﻟﱵ ﱂ ﻳﺆﻣﺮ ﺑﺘﺮﻛﻬﺎ ‪.‬‬
‫)‪ (3‬ﻗﺎﻝ ﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ :‬ﻭﺑﻄﻞ ﺍﻷﺟﲑ ﻳﺒﻄﻞ ‪ ،‬ﺑﺎﻟﻀﻢ ‪ ،‬ﺑﻄﺎﻟﺔ ﺑﺎﻟﻔﺘﺢ ‪ ،‬ﺃﻱ ﺗﻌﻄﻞ ‪ ،‬ﻓﻬﻮ ﺑﻄﹼﺎﻝ ‪ .‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪،‬‬
‫ﻣﺎﺩﺓ )ﺏ ﻁ ﻝ( ‪) ،‬ﺹ‪ . (٥٦‬ﻓﻬﻲ ﲟﻌﲎ ﺍﻟﻜﺴﻮﻝ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻃﺎﻋﺘﻪ ‪.‬‬
‫)‪ (4‬ﻣﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﻟﻜﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬

‫‪٥٨٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻊ ﻫﺬﺍ‪ :‬ﻓﺎﳌﺆﻣﻦ ﻳﻌﺮﻑ ﺍﳌﻌﺮﻭﻑ ﻭﻳﻨﻜﺮ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻻ ﳝﻨﻌﻪ ﻣﻦ ﺫﻟﻚ ﻣﻮﺍﻓﻘﺔ ﺑﻌﺾ‬
‫ﺍﳌﻨﺎﻓﻘﲔ ﻟﻪ‪ ،‬ﻇﺎﻫﺮ‪‬ﺍ ﰲ ﺍﻷﻣﺮ ﺑﺬﻟﻚ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻻ ﳐﺎﻟﻔﺔ ﺑﻌﺾ‬
‫ﻋﻠﻤﺎﺀ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺃﻣﺜﺎﳍﺎ ﳑﺎ ﻳﻨﺒﻐﻲ ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ‪.‬‬
‫)‪(1‬‬
‫ﻣﺎ ﻫﻮ ﻣﻌﻈﻢ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ :‬ﻛﻴﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﻳﻮﻣﻲ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‬
‫ﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻟﻌﺸﺮ )‪ (2‬ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻭﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‬
‫ﻭﻳﻮﻣﻬﺎ‪ ،‬ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ )‪ (3‬ﺍﶈﺮﻡ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻔﺎﺿﻠﺔ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻀﺮﺏ ﻗﺪ ﳛﺪﺙ ﻓﻴﻪ ﻣﺎ ﻳﻌﺘﻘﺪ ﺃﻥ ﻟﻪ ﻓﻀﻴﻠﺔ‪ ،‬ﻭﺗﻮﺍﺑﻊ ﺫﻟﻚ‪ ،‬ﻣﺎ ﻳﺼﲑ ﻣﻨﻜﺮ‪‬ﺍ ﻳﻨﻬﻰ‬
‫ﻋﻨﻪ‪ .‬ﻣﺜﻞ ﻣﺎ ﺃﺣﺪﺙ ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﰲ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻣﻦ ﺍﻟﺘﻌﻄﺶ‪ ،‬ﻭﺍﻟﺘﺤﺰﻥ‬
‫)‪(4‬‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﺪﺛﺔ ﺍﻟﱵ ﱂ ﻳﺸﺮﻋﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺭﺳﻮﻟﻪ ‪ r‬ﻭﻻ‬ ‫ﻭﺍﻟﺘﺠﻤﻊ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ‪ ،‬ﻻ ﻣﻦ ﺃﻫﻞ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻻ ﻣﻦ ﻏﲑﻫﻢ )‪ (5‬ﻟﻜﻦ ﳌﺎ ﺃﻛﺮﻡ ﺍﷲ ﻓﻴﻪ‬
‫ﺳﺒﻂ ﻧﺒﻴﻪ )‪ (6‬ﺃﺣﺪ ﺳﻴﺪﻱ ﺷﺒﺎﺏ )‪ (7‬ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﺑﺄﻳﺪﻱ ﺍﻟﻔﺠﺮﺓ ﺍﻟﺬﻳﻦ‬
‫ﺃﻫﺎ‪‬ﻢ ﺍﷲ )‪ (8‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﻣﺼﻴﺒﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﳚﺐ ﺃﻥ ﺗﺘﻠﻘﻰ ﲟﺎ ﻳﺘﻠﻘﻰ ﺑﻪ ﺍﳌﺼﺎﺋﺐ‪ ،‬ﻣﻦ‬

‫)‪ (1‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ ‪ ،‬ﻭﺍﻷﻭﻝ ﻣﻀﻰ ﺹ‪ ١٢١‬ﻭﺍﻟﺜﺎﱐ ﺹ‪. ١٢٢‬‬
‫)‪ (2‬ﺍﻟﻌﺸﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﻗﻮﻟﻪ ‪ :‬ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ ﺍﶈﺮﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ ﺩ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺍﻟﺘﺠﻤﻴﻊ ‪.‬‬
‫)‪ (5‬ﺇﳕﺎ ﺗﻔﻌﻞ ﺫﻟﻚ ﺍﻟﺮﺍﻓﻀﺔ ‪.‬‬
‫)‪ (6‬ﻳﻘﺼﺪ ﺇﻛﺮﺍﻣﻪ ﺑﺎﻟﺸﻬﺎﺩﺓ ﺣﻴﺚ ﻗﺘﻞ ﺷﻬﻴﺪ‪‬ﺍ ‪.‬‬
‫)‪ (7‬ﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﱠﻢ ‪) :‬ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺳﻴﺪﺍ ﺷﺒﺎﺏ ﺃﻫﻞ ﺍﳉﻨﺔ( ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪) :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ( ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ‪ ،‬ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٦٥٦ / ٥) ، (٣٧٦٨‬‬
‫ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٣ / ٣‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺎﺻﻴﻞ ﺍﻟﻘﺼﺔ ﻛﻤﺎ ﺭﻭﺍﻫﺎ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪١٧٢ / ٨‬ـ ‪ ، (١٩٨‬ﻭﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻟﻒ ﰲ‬
‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ ٣٠٦ / ٢٥‬ـ ‪. (٣٠٧‬‬

‫‪٥٨٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻻﺳﺘﺮﺟﺎﻉ ﺍﳌﺸﺮﻭﻉ )‪ (1‬ﻓﺄﺣﺪﺙ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺧﻼﻑ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ‬
‫ﻋﻨﺪ ﺍﳌﺼﺎﺋﺐ‪ ،‬ﻭﺿﻤﻮﺍ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻮﻗﻴﻌﺔ ﰲ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺍﻟﱪﺁﺀ ﻣﻦ ﻓﺘﻨﺔ‬
‫ﺍﳊﺴﲔ ‪ t‬ﻭﻏﲑﻫﺎ‪ ،‬ﺃﻣﻮﺭ‪‬ﺍ ﺃﺧﺮﻯ‪ ،‬ﳑﺎ ﻳﻜﺮﻫﻬﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ‬
‫ﺍﳊﺴﲔ )‪ (2‬ﻋﻦ ﺃﺑﻴﻬﺎ ﺍﳊﺴﲔ )‪ (3‬ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ‬
‫ﺃﺻﻴﺐ ﲟﺼﻴﺒﺔ‪ ،‬ﻓﺬﻛﺮ ﻣﺼﻴﺒﺘﻪ‪ ،‬ﻓﺄﺣﺪﺙ ﺍﺳﺘﺮﺟﺎﻋ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺗﻘﺎﺩﻡ ﻋﻬﺪﻫﺎ‪ ،‬ﻛﺘﺐ ﺍﷲ ﻟﻪ ﻣﻦ‬
‫ﺍﻷﺟﺮ ﻣﺜﻠﻬﺎ ﻳﻮﻡ ﺃﺻﻴﺐ { )‪ (4‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪. (5‬‬
‫ﻓﺘﺪﺑﺮ ﻛﻴﻒ ﺭﻭﻯ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳊﺴﲔ ‪ t‬ﻭﻋﻨﻪ )‪ (6‬ﺑﻨﺘﻪ ﺍﻟﱵ ﺷﻬﺪﺕ ﻣﺼﺎﺑﻪ!‬
‫)‪(7‬‬
‫ﻓﻬﺬﺍ ﻟﻴﺲ ﰲ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻞ ﻫﻮ ﺇﱃ ﺩﻳﻦ‬ ‫ﻭﺃﻣﺎ ﺍﲣﺎﺫ ﺃﻣﺜﺎﻝ ﺃﻳﺎﻡ ﺍﳌﺼﺎﺋﺐ ﻣﺂﰎ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﺃﻗﺮﺏ‪.‬‬
‫ﰒ ﻓﻮﺗﻮﺍ )‪ (8‬ﺑﺬﻟﻚ ﻣﺎ ﰲ ﺻﻮﻡ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺃﺣﺪﺙ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺃﺷﻴﺎﺀ‬

‫)‪ (1‬ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﻭﺻﻒ ﺍﳌﺆﻣﻨﲔ ‪ " :‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺇِﺫﹶﺍ ﺃﹶﺻ‪‬ﺎﺑ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﻣ‪‬ﺼِﻴﺒ‪‬ﺔﹲ ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻧ‪‬ﺎ ﻟِﻠﱠﻪِ ﻭ‪‬ﺇِﻧ‪‬ﺎ ﺇِﻟﹶﻴ‪‬ﻪِ ﺭ‪‬ﺍﺟِﻌ‪‬ﻮﻥﹶ " ﺳﻮﺭﺓ‬
‫ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٥٦‬‬
‫)‪ (2‬ﻫﻲ ‪ :‬ﺑﻨﺖ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﳍﺎﴰﻴﺔ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻫﻲ ﺯﻭﺟﺔ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ‪ ،‬ﺛﻘﺔ ﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﻣﺎﺗﺖ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﻭﻫﻲ ﻣﺴﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٦٠٩ / ٢‬ﺕ ‪. (٥‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﳍﺎﴰﻲ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﺳﺒﻂ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺭﳛﺎﻧﺘﻪ‬
‫‪ ،‬ﻭﺍﺑﻦ ﺑﻨﺘﻪ ﻓﺎﻃﻤﺔ ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﻟﺸﺒﻪ ﺑﻪ ‪ ،‬ﻭﺣﻀﺮ ﻣﻊ ﺃﺑﻴﻪ ﺍﳉﻤﻞ ﻭﺻﻔﲔ ‪ ،‬ﻭﻗﺘﺎﻝ ﺍﳋﻮﺍﺭﺝ ‪ ،‬ﻭﰲ ﺳﻨﺔ‬
‫)‪٦١‬ﻫـ( ‪ ،‬ﺧﺮﺝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻗﺎﺻﺪ‪‬ﺍ ﺍﻟﻜﻮﻓﺔ ﻷﺧﺬ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺃﻫﻠﻬﺎ ﻟﻜﻨﻬﻢ ﺧﺬﻟﻮﻩ ‪ ،‬ﻭﻗﺎﺗﻠﻪ ﺟﻴﺶ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ‬
‫ﺯﻳﺎﺩ ﺑﻜﺮﺑﻼﺀ ‪ ،‬ﻓﻘﺘﻞ ‪‬ﺎ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻣﻦ ﺳﻨﺔ )‪٦١‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪٣٣٢ / ١‬ـ ‪. (٣٣٥‬‬
‫)‪ (4‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٦٠٠‬ﺃﲪﺪ )‪. (٢٠١/١‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ ، (٢٠١ / ١‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﳌﺼﻴﺒﺔ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٥١٠ / ١) ، (١٦٠٠‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻭﻋﻦ ﺑﻨﺘﻪ ‪.‬‬
‫)‪ (7‬ﺍﳌﺂﰎ ﲨﻊ ﻣﺄﰎ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ :‬ﺍﳌﺄﰎ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ‪ :‬ﻧﺴﺎﺀ ﳚﺘﻤﻌﻦ ﰲ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ‪ ،‬ﻭﺍﳉﻤﻊ )ﻣﺂﰎ( ‪،‬‬
‫ﻭﻋﻨﺪ ﺍﻟﻌﺎﻣﺔ ‪ :‬ﺍﳌﺼﻴﺒﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺃ ﺕ ﻡ( ‪) ،‬ﺹ‪ . (٤‬ﻓﺎﳌﻘﺼﻮﺩ ﺑﺎﳌﺂﰎ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﻣﺎ ﳛﺪﺛﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺘﺤﺰﻥ ﻭﺇﻇﻬﺎﺭ ﺍﳉﺰﻉ ‪ ،‬ﻭﻣﺎ ﻳﺼﺎﺣﺐ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺠﻤﻊ ﻭﺇﻗﺎﻣﺔ ﺍﳌﺮﺍﺳﻢ‬
‫ﻭﺗﻼﻭﺓ ﺍﻟﻘﺼﺺ ﺍﶈﺰﻧﺔ ﻭﳓﻮ ﺫﻟﻚ ‪ ،‬ﺑﺎﳌﻨﺎﺳﺒﺎﺕ ﺍﳌﻜﺮﻭﻫﺔ ‪ ،‬ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻟﺸﻴﻌﺔ ﺃﻳﺎﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﻓﺮﻗﻮﺍ ‪.‬‬

‫‪٥٨٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺴﺘﻨﺪﺓ ﺇﱃ ﺃﺣﺎﺩﻳﺚ ﻣﻮﺿﻮﻋﺔ‪ ،‬ﻻ ﺃﺻﻞ ﳍﺎ‪ ،‬ﻣﺜﻞ‪ :‬ﻓﻀﻞ ﺍﻻﻏﺘﺴﺎﻝ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺍﻟﺘﻜﺤﻞ‪ ،‬ﺃﻭ‬
‫)‪(1‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﳓﻮﻫﺎ‪ ،‬ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻛﻠﻬﺎ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺴﺘﺤﺐ‬ ‫ﺍﳌﺼﺎﻓﺤﺔ‬
‫ﺻﻮﻣﻪ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﰲ ﺍﻟﺘﻮﺳﻴﻊ ﻋﻠﻰ ﺍﻟﻌﻴﺎﻝ ﰲ ﺁﺛﺎﺭ ﻣﻌﺮﻭﻓﺔ )‪ (2‬ﺃﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﺣﺪﻳﺚ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﻗﺎﻝ‪" } :‬ﺑﻠﻐﻨﺎ ﺃﻧﻪ ﻣﻦ ﻭﺳﻊ ﻋﻠﻰ ﺃﻫﻠﻪ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‬ ‫)‪(5‬‬
‫ﻋﻦ ﺃﺑﻴﻪ‬ ‫)‪(4‬‬
‫ﺍﳌﻨﺘﺸﺮ‬ ‫)‪(3‬‬
‫ﳏﻤﺪ ﺑﻦ‬

‫ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﺑﻦ ﻋﻴﻴﻨﺔ )‪ . (7‬ﻭﻫﺬﺍ ﺑﻼﻍ ﻣﻨﻘﻄﻊ ﻻ ﻳﻌﺮﻑ‬ ‫)‪(6‬‬

‫ﻭﺳﻊ ﺍﷲ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺳﻨﺘﻪ {‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻓﺈﻥ ﻫﺆﻻﺀ‬ ‫ﻭﺍﻟﺮﺍﻓﻀﺔ‬ ‫ﻗﺎﺋﻠﻪ‪ .‬ﻭﺍﻷﺷﺒﻪ ﺃﻥ ﻫﺬﺍ ﻭﺿﻊ ﳌﺎ ﻇﻬﺮﺕ ﺍﻟﻌﺼﺒﻴﺔ ﺑﲔ ﺍﻟﻨﺎﺻﺒﺔ‬
‫)‪(10‬‬
‫ﻓﻮﺿﻊ ﺃﻭﻟﺌﻚ ﻓﻴﻪ ﺁﺛﺎﺭ‪‬ﺍ ﺗﻘﺘﻀﻲ ﺍﻟﺘﻮﺳﻊ ﻓﻴﻪ‪ ،‬ﻭﺍﲣﺎﺫﻩ ﻋﻴﺪ‪‬ﺍ‪،‬‬ ‫ﺍﲣﺬﻭﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻣﺄﲤﹰﺎ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺼﻴﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪٢٩٩ / ٢٥‬ـ ‪. (٣١٧‬‬
‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪) :‬ﺑﻌﺪ ﺻﻔﺤﺔ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺐ ﺍﻟﻐﻠﻮ ﰲ ﺗﻌﻈﻴﻤﻪ ‪ . .‬ﺇﱁ ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﺍﺑﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﺘﺸﺮ ﺍﻷﺟﺪﻉ ‪ ،‬ﺍﳍﻤﺪﺍﱐ ﺍﻟﻜﻮﰲ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٢ / ١‬ﺕ‪. (٢٦٨‬‬
‫)‪ (5‬ﻣﺮ ﺫﻛﺮ ﻧﺴﺒﻪ ﺍﻵﻥ ﰲ ﻧﺴﺐ ﺍﺑﻨﻪ ‪ ،‬ﻭﻫﻮ ﺛﻘﺔ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪) ، (٢١٠‬ﺕ‪. (٧٣٣‬‬
‫)‪ (6‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ ﻗﺎﻝ ‪) :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻗﻠﺖ ‪ :‬ﻫﻞ ﲰﻌﺖ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻣﻦ‬
‫ﻭﺳﻊ ﻋﻠﻰ ﻋﻴﺎﻟﻪ ﰲ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺳﻊ ﺍﷲ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺍﻟﺴﻨﺔ ؟ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﺷﻲﺀ ﺭﻭﺍﻩ ﺳﻔﻴﺎﻥ ﻋﻦ ﺟﻌﻔﺮ ﺍﻷﲪﺮ ‪،‬‬
‫ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﺘﺸﺮ ‪ .‬ﻗﺎﻝ ﺳﻔﻴﺎﻥ ـ ﻭﻛﺎﻥ ﻣﻦ ﺃﻓﻀﻞ ﻣﻦ ﺭﺃﻳﻨﺎ ـ ﺃﻥ ﺑﻠﻐﻪ )ﺃﻧﻪ ﻣﻦ ﻭﺳﻊ ﻋﻠﻰ ﻋﻴﺎﻟﻪ‬
‫ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺳﻊ ﺍﷲ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺳﻨﺘﻪ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ )‪، (١٣٧ ، ١٣٦ / ١‬‬
‫ﻭﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ ، (٣٠٠ / ٢٥‬ﻭﻗﺎﻝ ﺑﺄﻧﻪ ‪) :‬ﺣﺪﻳﺚ ﻣﻮﺿﻮﻉ ﻣﻜﺬﻭﺏ( ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺳﻔﻴﺎﻥ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (8‬ﺍﻟﻨﺎﺻﺒﺔ ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺒﻐﻀﻮﻥ ﻋﻠﻴ‪‬ﺎ ﻭﺃﺻﺤﺎﺑﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪. (٣٠١ / ٢٥‬‬
‫)‪ (9‬ﺍﻟﺮﺍﻓﻀﺔ ‪ :‬ﻓﺮﻗﺔ ﻣﻦ ﻓﺮﻕ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻜﱪﻯ ‪ ،‬ﺑﺎﻳﻌﻮﺍ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ‪ ،‬ﰒ ﻗﺎﻟﻮﺍ ﻟﻪ ‪ :‬ﺗﱪﺃ ﻣﻦ ﺍﻟﺸﻴﺨﲔ )ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ (‬
‫ﻓﺄﰉ ‪ ،‬ﻓﺘﺮﻛﻮﻩ ﻭﺭﻓﻀﻮﻩ ‪ ،‬ﺃﻱ ﻗﺎﻃﻌﻮﻩ ﻭﺧﺮﺟﻮﺍ ﻣﻦ ﺑﻴﻌﺘﻪ ‪ ،‬ﻭﻣﻦ ﺃﺻﻮﳍﻢ ‪ :‬ﺍﻹﻣﺎﻣﺔ ‪ ،‬ﻭﺍﻟﻌﺼﻤﺔ ‪ ،‬ﻭﺍﳌﻬﺪﻳﺔ ‪،‬‬
‫ﻭﺍﻟﺘﻘﻴﺔ ‪ ،‬ﻭﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻏﲑﻫﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻘﺎﻻﺕ ﺍﻹﺳﻼﻣﻴﲔ ﻟﻸﺷﻌﺮﻱ )‪ ، (٨٩ / ١‬ﻭﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻟﺮﺩ ﻟﻠﻤﻠﻄﻲ‬
‫)‪٢٩‬ـ‪ ، (٤٥‬ﻭﺍﻧﻈﺮ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ )ﺭ ﻑ ﺽ( ﺹ‪ . ٨٣٠‬ﻁ ﺍﻟﺮﺳﺎﻟﺔ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻣﺄﲦﹰﺎ ‪.‬‬

‫‪٥٨٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﻼﳘﺎ ﺑﺎﻃﻞ‪.‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺳﻴﻜﻮﻥ ﰲ ﺛﻘﻴﻒ ﻛﺬﺍﺏ‬

‫ﻭﻛﺎﻥ ﻳﺘﺸﻴﻊ ﻟﻠﺤﺴﲔ‪ ،‬ﰒ ﺃﻇﻬﺮ‬ ‫)‪(3‬‬

‫ﻓﻜﺎﻥ ﺍﻟﻜﺬﺍﺏ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ‬ ‫)‪(2) (1‬‬
‫ﻭﻣﺒﲑ {‬
‫ﺍﻟﻜﺬﺏ ﻭﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ‪ .‬ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﺍﳊﺠﺎﺝ )‪ (4‬ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺍﳓﺮﺍﻑ ﻋﻦ ﻋﻠﻲ‬
‫ﻭﺷﻴﻌﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﺒﲑ‪‬ﺍ )‪. (5‬‬
‫)‪(6‬‬
‫ﻓﻴﻬﻢ ﺑﺪﻉ ﻭﺿﻼﻝ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺸﻴﻌﺔ ﺃﻛﺜﺮ‬ ‫ﻭﻫﺆﻻﺀ ﻓﻴﻬﻢ ﺑﺪﻉ ﻭﺿﻼﻝ‪ ،‬ﻭﺃﻭﻟﺌﻚ‬
‫ﻛﺬﺑ‪‬ﺎ ﻭﺃﺳﻮﺃ ﺣﺎﻟﹰﺎ‪.‬‬
‫ﻟﻜﻦ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻐﲑ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﻷﺟﻞ ﺃﺣﺪ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻳﻮﻡ‬
‫ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺗﻮﺳﻴﻊ ﺍﻟﻨﻔﻘﺎﺕ ﻓﻴﻪ‪ ،‬ﻫﻮ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺔ ﺍﳌﻘﺎﺑﻠﺔ )‪ (7‬ﻟﻠﺮﺍﻓﻀﺔ‪ ،‬ﻭﻗﺪ ﻭﺿﻌﺖ ﰲ‬
‫ﺫﻟﻚ ﺃﺣﺎﺩﻳﺚ ﻣﻜﺬﻭﺑﺔ ﰲ ﻓﻀﺎﺋﻞ ﻣﺎ ﻳﺼﻨﻊ ﻓﻴﻪ ﻣﻦ ﺍﻻﻏﺘﺴﺎﻝ‪ ،‬ﻭﺍﻻﻛﺘﺤﺎﻝ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪. (٢٢٢٠‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ،‬ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﻛﺬﺍﺏ ﺛﻘﻴﻒ ﻭﻣﺒﲑﻫﺎ‬
‫‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (١٩٧٢ ، ١٩٧١ / ٤) ، (٢٥٤٥‬ﺑﻐﲑ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﺇﳕﺎ ﻟﻔﻆ ﻣﺴﻠﻢ ‪:‬‬
‫)ﺇﻥ ﰲ ﺛﻘﻴﻒ ﻛﺬﺍﺑ‪‬ﺎ ﻭﻣﺒﲑ‪‬ﺍ( ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﻛﺎﻥ ﺃﻭﻝ ﺃﻣﺮﻩ ﻳﺒﻐﺾ ﻋﻠﻴ‪‬ﺎ ﰒ ﻣﺎﻝ ﺇﱃ ﺍﻟﺘﺸﻴﻊ ﺣﱴ‬
‫ﺍﺳﺘﺤﻮﺫ ﻋﻠﻰ ﺍﻟﻜﻮﻓﺔ ﻓﺎﻟﺘﻒ ﺇﻟﻴﻪ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ‪ ،‬ﻓﻘﺎﺗﻞ ﺟﻴﻮﺵ ﺑﲏ ﺃﻣﻴﺔ ‪ ،‬ﻭﻛﺎﻥ ﻳﻈﻬﺮ ﻭﻻﺀﻩ ﻻﺑﻦ ﺍﻟﺰﺑﲑ‬
‫ﻓﻠﻤﺎ ﺍﻧﺘﺼﺮ ﻋﻠﻰ ﺟﻴﺶ ﺍﺑﻦ ﺯﻳﺎﺩ ﺍﻧﻔﺮﺩ ﺑﺎﻷﻣﺮ ﻭﺃﻇﻬﺮ ﺑﺪﻋﺘﻪ ﻣﻦ ﺍﻟﺘﺸﻴﻊ ﻭﺍﻟﻜﻬﺎﻧﺔ ﻭﺩﻋﻮﻯ ﺍﻟﻮﺣﻲ ﺇﻟﻴﻪ ‪ ،‬ﻭﻗﺎﺗﻠﻪ‬
‫ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﺰﺑﲑ ﺣﱴ ﻫﺰﻣﻪ ﻭﻗﺘﻠﻪ ﺳﻨﺔ )‪ ، (٦٧‬ﻭﻋﻤﺮﻩ )‪ (٦٧‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪/ ٨‬‬
‫‪ ٢٨٩‬ـ ‪. (٢٩٢‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﻋﺎﻣﻞ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﻭﺍﺑﻨﻪ ﺍﻟﻮﻟﻴﺪ ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ ‪ ،‬ﻭﻛﺎﻥ ﺣﺎﺯﻣ‪‬ﺎ‬
‫ﻗﻮﻳ‪‬ﺎ ﻇﺎﳌﹰﺎ ﺗﻮﰲ ﺳﻨﺔ )‪٩٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻻﺑﻦ ﺧﻠﻜﺎﻥ )‪٢٩ / ٢‬ـ‪. (٥٤‬‬
‫)‪ (5‬ﺍﳌﺒﲑ ‪ :‬ﻫﻮ ﺍﳌﻬﻠﻚ ‪ .‬ﻳﻘﺎﻝ ‪ :‬ﺃﺑﺎﺭﻩ ‪ :‬ﺃﻱ ﺃﻫﻠﻜﻪ ‪ .‬ﲰﻲ ﺍﳊﺠﺎﺝ ﺑﺬﻟﻚ ﻟﻜﺜﺮﺓ ﻗﺘﻠﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ‬
‫)ﺏ ﻭ ﺭ( ‪) ،‬ﺹ‪. (٦٨‬‬
‫)‪ (6‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺍﳌﻘﺘﻀﻲ ﻻﺳﺘﺤﺒﺎ‪‬ﺎ ﻣﻜﺮﻭﻩ )ﺑﻌﺪ ﺛﻼﺙ ﺻﻔﺤﺎﺕ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (7‬ﺃﻱ ﺍﳌﻘﺎﺑﻠﺔ ﻟﻌﻤﻞ ﺍﻟﺸﻴﻌﺔ ﺣﲔ ﺑﺎﻟﻐﻮﺍ ﰲ ﺍﻟﺘﺤﺰﻥ ﻭﺇﻗﺎﻣﺔ ﺍﳌﺂﰎ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﺠﺎﺀ ﺁﺧﺮﻭﻥ ﻭﺑﺎﻟﻐﻮﺍ ﰲ ﳐﺎﻟﻔﺘﻬﻢ ‪،‬‬
‫ﻓﺠﻌﻠﻮﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻣﻨﺎﺳﺒﺔ ﻓﺮﺡ ﺃﺷﺒﻪ ﺑﺎﻟﻌﻴﺪ ‪ .‬ﻭﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ ﺳﻦ ﻣﺎ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ‪.‬‬

‫‪٥٨٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﻏﲑﻩ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺼﺢ‪ .‬ﻟﻜﻦ ﺭﻭﻳﺖ ﻷﻧﺎﺱ‬ ‫ﻭﺻﺤﺤﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ :‬ﻛﺎﺑﻦ ﻧﺎﺻﺮ‬
‫ﺍﻋﺘﻘﺪﻭﺍ ﺻﺤﺘﻬﺎ‪ ،‬ﻓﻌﻤﻠﻮﺍ ‪‬ﺎ‪ ،‬ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃ‪‬ﺎ ﻛﺬﺏ‪ ،‬ﻓﻬﺬﺍ ﻣﺜﻞ ﻫﺬﺍ‪.‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺐ ﺍﻟﻐﻠﻮ ﰲ ﺗﻌﻈﻴﻤﻪ ﻣﻦ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﺔ )‪ (2‬ﳌﻘﺎﺑﻠﺔ ﺍﻟﺮﻭﺍﻓﺾ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻗﺼﺪﻩ ﺃﻥ ﳛﺮﻑ ﺍﳋﻠﻖ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻻ ﻳﺒﺎﱄ ﺇﱃ ﺃﻱ ﺍﻟﺸﻘﲔ ﺻﺎﺭﻭﺍ‪.‬‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﳚﺘﻨﺐ ﲨﻴﻊ ﻫﺬﻩ ﺍﶈﺪﺛﺎﺕ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﺷﻬﺮ ﺭﺟﺐ‪ ،‬ﻓﺈﻧﻪ ﺃﺣﺪ ﺍﻷﺷﻬﺮ ﺍﳊﺮﻡ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ‪ } r‬ﺃﻧﻪ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺭﺟﺐ ﻭﺷﻌﺒﺎﻥ‪ ،‬ﻭﺑﻠﻐﻨﺎ‬ ‫ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﺷﻬﺮ ﺭﺟﺐ ﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺑﺎﺭﻙ ﻟﻨﺎ ﰲ‬
‫ﺭﻣﻀﺎﻥ { )‪ . (5‬ﻭﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﰲ ﻓﻀﻞ ﺭﺟﺐ ﺣﺪﻳﺚ ﺁﺧﺮ‪ ،‬ﺑﻞ ﻋﺎﻣﺔ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﳌﺄﺛﻮﺭﺓ ﻓﻴﻪ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻛﺬﺏ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﺃﻧﻪ ﻛﺬﺏ‪ ،‬ﻓﺮﻭﺍﻳﺘﻪ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺃﻣﺮ‬
‫ﻗﺮﻳﺐ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻋﻠﻢ ﻛﺬﺑﻪ ﻓﻼ ﳚﻮﺯ ﺭﻭﺍﻳﺘﻪ ﺇﻻ ﻣﻊ ﺑﻴﺎﻥ ﺣﺎﻟﻪ‪ .‬ﻟﻘﻮﻟﻪ ‪ } r‬ﻣﻦ ﺭﻭﻯ ﻋﲏ‬

‫ﺣﺪﻳﺜﹰﺎ ﻭﻫﻮ ﻳﺮﻯ )‪ (6‬ﺃﻧﻪ ﻛﺬﺏ‪ ،‬ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﻜﺎﺫﺑﲔ )‪. (1) { (7‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺴﻼﻣﻲ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺴﺎﺩﺱ ‪ ،‬ﲰﻊ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳊﻔﻆ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻷﺩﺏ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ‪،‬‬
‫ﻭﺍﻧﺘﻘﻞ ﺁﺧﺮ ﻋﻤﺮﻩ ﺇﱃ ﻣﺬﻫﺐ ﺃﲪﺪ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﺮﻭﻉ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٥٥١‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ‬
‫)‪٤٦٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪) ، (٢٩٤ ، ٢٩٣ / ٤‬ﺕ‪ ، (٣٣٠ / ٧) ، (٦٢٤‬ﻭﻛﺘﺎﺏ ﺍﻟﺬﻳﻞ ﻋﻠﻰ‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ٢٢٥ / ١‬ـ ‪) ، (٢٢٩‬ﺕ‪. (١١٣‬‬
‫)‪ (2‬ﻟﻌﻠﻪ ﻳﻘﺼﺪ ﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺴﻨﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺷﻬﺮ ﺭﺟﺐ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻭﺑﻠﻐﻨﺎ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ‪.‬‬
‫)‪ (5‬ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺭﺳﺎﻟﺘﻪ )ﺗﺒﻴﲔ ﺍﻟﻌﺠﺐ ﲟﺎ ﻭﺭﺩ ﰲ ﻓﻀﻞ ﺭﺟﺐ( )ﺹ‪، (١٢ ، ١١‬‬
‫ﻭﺫﻛﺮ ﺃﻧﻪ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺰﺍﺭ ﰲ ﻣﺴﻨﺪﻩ ‪ ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﻓﻀﺎﺋﻞ ﺍﻷﻭﻗﺎﺕ ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﺍﻟﻘﺎﺿﻲ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ‪) :‬ﻭﻫﻮ ﺣﺪﻳﺚ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ( ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ﻋﻦ ﺯﻭﺍﺋﺪ ﺍﻟﺒﺰﺍﺭ‬
‫ﻟﻠﻬﻴﺜﻤﻲ ‪ ،‬ﲢﻘﻴﻖ ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ ﺍﻷﻋﻈﻤﻲ )‪ ، (٤٥٧ / ١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٩٦١‬ﻓﻘﺪ ﺃﻭﺭﺩ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻋﻠﻖ ﻋﻠﻴﻪ‬
‫‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﻠﻢ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﺍﻟﻜﺬﺍﺑﲔ ‪.‬‬

‫‪٥٨٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﻌﻢ‪ ،‬ﺭﻭﻱ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﰲ ﺗﻔﻀﻴﻞ ﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ ﺭﺟﺐ ﺑﻌﺾ ﺍﻷﺛﺮ‪،‬‬
‫)‪(2‬‬
‫ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﺎﲣﺎﺫﻩ ﻣﻮﲰ‪‬ﺎ ﲝﻴﺚ ﻳﻔﺮﺩ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﻣﻜﺮﻭﻩ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ‪،‬‬ ‫ﻭﺭﻭﻱ‬
‫ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ )‪ (3‬ﻭﺃﰊ ﺑﻜﺮﺓ )‪ (4‬ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬

‫)‪(5‬‬
‫ﺭﻭﺍﻩ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻨﺬﺭ‬ ‫ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ‪" :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻰ ﻋﻦ ﺻﻮﻡ ﺭﺟﺐ"‬
‫)‪(9‬‬ ‫)‪(8‬‬ ‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬ ‫ﺣﺪﺛﲏ ﺯﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ‬ ‫ﺩﺍﻭﺩ ﺑﻦ ﻋﻄﺎﺀ‬ ‫ﻋﻦ‬ ‫ﺍﳊﺰﺍﻣﻲ‬
‫ﺯﻳﺪ ﺑﻦ ﺍﳋﻄﺎﺏ )‪ ، (10‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ )‪ (1‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪.‬‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (١١٣ / ١‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ )‪ ، (٢٥٥ ، ٢٥٢ ، ٢٥٠ / ٤‬ﻋﻦ ﺍﳌﻐﲑﺓ ﺑﻦ‬
‫ﺷﻌﺒﺔ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻣﻘﻄﻮﻋ‪‬ﺎ ﻭﻣﻮﺻﻮﻟﹰﺎ ﻋﻦ ﺍﳌﻐﲑﺓ ‪ ،‬ﰲ ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﺜﻘﺎﺕ )‪. (٩ / ١‬‬
‫)‪ (2‬ﻭﺭﻭﻱ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (3‬ﺍﺑﻦ ﺍﳋﻄﺎﺏ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪ .‬ﻭﳌﻌﺮﻓﺔ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﻋﻤﺮ ﰲ ﺫﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺒﻴﲔ ﺍﻟﻌﺠﺐ )ﺹ‪. (٣٥‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﰊ ﺑﻜﺮ ‪ ،‬ﻭﻛﻼﳘﺎ ﺻﺤﻴﺢ ‪ ،‬ﻷﻧﻪ ﻭﺭﺩ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ‪‬ﻲ ﺃﻫﻠﻪ ﻋﻦ ﺫﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‬
‫ﻟﻠﻤﺆﻟﻒ )‪ . (٢٩١ / ٢٥‬ﻭﻛﺬﻟﻚ ﻭﺭﺩ ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺒﻴﲔ ﺍﻟﻌﺠﺐ ﲟﺎ ﻭﺭﺩ ﰲ ﻓﻀﻞ ﺭﺟﺐ )ﺹ‪. (٣٥‬‬
‫ﻭﺃﺑﻮ ﺑﻜﺮﺓ ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻧﻔﻴﻊ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺍﺑﻦ ﻣﺴﺮﻭﺡ ‪ ،‬ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﻣﻮﱃ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻓﻀﻼﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٥٧٢ / ٣‬ﺕ‪. (٨٧٩٣‬‬
‫)‪ (5‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﻫﻞ ﺍﻹﻓﺮﺍﺩ ﺍﳌﻜﺮﻭﻩ )ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﺳﻄﺮ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺍﳉﺰﺍﻣﻲ ﻭﻫﻮ ﺗﺼﺤﻴﻒ ‪ .‬ﻭﻫﻮ ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻨﺬﺭ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻷﺳﺪﻱ ﺍﳊﺰﺍﻣﻲ ‪،‬‬
‫ﻗﺎﻝ ﰲ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ‪) :‬ﺻﺪﻭﻕ ‪ ،‬ﺗﻜﻠﻢ ﻓﻴﻪ ﺃﲪﺪ ﻷﺟﻞ ﺍﻟﻘﺮﺁﻥ( ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪٢٣٦‬ﻫـ( ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﳘﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، (٤٤ ، ٤٣ / ١‬‬
‫)ﺕ‪. (٢٨٣‬‬
‫)‪ (7‬ﻋﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪ ،‬ﻭﰲ )ﺏ( ‪ :‬ﺣﺪﺛﻨﺎ ﺩﺍﻭﺩ ﺑﻦ ﻋﻄﺎﺀ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺩﺍﻭﺩ ﺑﻦ ﻋﻄﺎﺀ ‪ ،‬ﺍﳌﺰﱐ ‪ ،‬ﺑﺎﻟﻮﻻﺀ ‪ ،‬ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﺿﻌﻴﻒ ‪ ،‬ﱂ ﳜﺮﺝ ﻟﻪ ﻣﻦ ﺍﻟﺴﺘﺔ ﺳﻮﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ‪،‬‬
‫ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٣٣ / ١‬ﺕ‪. (٢٨‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ )ﺍﺑﻦ( ‪ ،‬ﻓﺎﻟﺼﺤﻴﺢ )ﺍﺑﻦ( ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﺳﻨﻦ ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ )‪. (٥٥٤ / ١‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺯﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﻌﺪﻭﻱ ﺍﻟﻘﺮﺷﻲ ﺍﳌﺪﱐ ‪ ،‬ﻣﻘﺒﻮﻝ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﻭﱂ ﳜﺮﺝ ﻟﻪ ﻣﻦ ﺍﻟﺴﺘﺔ ﺳﻮﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ .‬ﺍﻧﻈﺮ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٢٧٥ / ١‬ﺕ ‪. ( ١٩٤‬‬

‫‪٥٩٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ )‪. (3) (2‬‬

‫ﻭﻫﻞ ﺍﻹﻓﺮﺍﺩ ﺍﳌﻜﺮﻭﻩ ﺃﻥ ﻳﺼﻮﻣﻪ ﻛﻠﻪ؟ ﺃﻭ ﺃﻻ ﻳﻘﺮﻥ ﺑﻪ ﺷﻬﺮﺍ ﺁﺧﺮ؟ ﻓﻴﻪ ﻟﻸﺻﺤﺎﺏ‬
‫ﻭﺟﻬﺎﻥ‪ .‬ﻭﻟﻮﻻ ﺃﻥ ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺭﺅﻭﺱ ﺍﳌﺴﺎﺋﻞ ﻷﻃﻠﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ )‪. (4‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﰲ ﻓﻀﻠﻬﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻓﻮﻋﺔ‬
‫)‪(5‬‬
‫ﻭﺃﻥ ﻣﻦ ﺍﻟﺴﻠﻒ ﻣﻦ ﻛﺎﻥ ﳜﺼﻬﺎ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ‪،‬‬ ‫ﻭﺍﻵﺛﺎﺭ ﻣﺎ ﻳﻘﺘﻀﻲ ﺃ‪‬ﺎ ﻟﻴﻠﺔ ﻣﻔﻀﻠﺔ‬
‫)‪(6‬‬
‫ﻣﻦ‬ ‫ﻭﺻﻮﻡ ﺷﻬﺮ ﺷﻌﺒﺎﻥ ﻗﺪ ﺟﺎﺀﺕ ﻓﻴﻪ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ‪ .‬ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻣﻦ ﺍﻟﺴﻠﻒ‬
‫ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﳋﻠﻒ‪ ،‬ﻣﻦ ﺃﻧﻜﺮ ﻓﻀﻠﻬﺎ‪ ،‬ﻭﻃﻌﻦ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻬﺎ‪،‬‬
‫"‪ .‬ﻭﻗﺎﻝ‪ :‬ﻻ‬ ‫)‪(8) (7‬‬
‫ﻛﺤﺪﻳﺚ‪ } :‬ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﻓﻴﻬﺎ ﻷﻛﺜﺮ ﻣﻦ ﻋﺪﺩ ﺷﻌﺮ ﻏﻨﻢ ﻛﻠﺐ {‬
‫ﻓﺮﻕ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻏﲑﻫﺎ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺍﳍﺎﴰﻲ ‪ ،‬ﻋﻢ ﺍﳋﻠﻴﻔﺘﲔ ﺍﻟﺴﻔﺎﺡ ﻭﺍﳌﻨﺼﻮﺭ ‪ ،‬ﻣﻘﺒﻮﻝ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ، (١٤٢‬ﻭﻋﻤﺮﻩ )‪ (٥٩‬ﺳﻨﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪١‬‬
‫‪) ، (٣٢٨ /‬ﺕ‪. (٤٧٥‬‬
‫)‪ (2‬ﰲ )ﺏ ﻁ( ‪ :‬ﺑﻘﻮﻱ ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ ‪ ،‬ﺑﺎﺏ ﺻﻴﺎﻡ ﺃﺷﻬﺮ ﺍﳊﺮﻡ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٥٥٤ / ١) ، (١٧٤٣‬‬
‫)‪ (4‬ﻟﺰﻳﺎﺩﺓ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﻣﺎ ﻭﺭﺩ ﰲ ﻓﻀﻞ ﺭﺟﺐ ‪ .‬ﺭﺍﺟﻊ ‪ :‬ﺗﺒﻴﲔ ﺍﻟﻌﺠﺐ ﲟﺎ ﻭﺭﺩ ﰲ ﻓﻀﻞ ﺭﺟﺐ ‪ ،‬ﺭﺳﺎﻟﺔ‬
‫ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﻣﻄﺒﻮﻋﺔ ﺑﻌﻨﺎﻳﺔ ﻋﺒﺪ ﺍﷲ ﺍﳉﱪﻳﻦ ‪.‬‬
‫)‪ (5‬ﺃﺧﺮﺝ ﺃﲪﺪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ‪) :‬ﻳﻄﻠﻊ ﺍﻟﻠﻬﺈﱃ ﺧﻠﻘﻪ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ‬
‫ﻓﻴﻐﻔﺮ ﻟﻌﺒﺎﺩﻩ ﺇﻻ ﻻﺛﻨﲔ ‪ :‬ﻣﺸﺎﺣﻦ ﻭﻗﺎﺗﻞ ﻧﻔﺲ( ‪ ،‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (١٧٦ / ٢‬ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﺇﻻ ﺃﻥ ﻓﻴﻪ ﺍﺑﻦ ﳍﻴﻌﺔ‬
‫ﺗﻜﻠﻢ ﻓﻴﻪ ﺑﻌﻀﻬﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﺮﲨﺘﻪ )‪ ، (٢٦٢ / ١‬ﻭﺃﺧﺮﺝ ﺃﲪﺪ ﺃﻳﻀ‪‬ﺎ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﰲ ﺣﺪﻳﺚ ﺫﻛﺮﺕ‬
‫ﻓﻴﻪ ﺃﻥ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ‪) :‬ﺇﻥ ﺍﻟﻠﻬﻴﱰﻝ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻐﻔﺮ ﻷﻛﺜﺮ ﻣﻦ ﻋﺪﺩ ﺷﻌﺮ‬
‫ﻏﻨﻢ ﻛﻠﺐ( ‪ ،‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٢٣٨ / ٦‬ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ‬
‫ﺷﻌﺒﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪١١٦ / ٣) ، (٧٣٩‬ـ ‪ ، (١١٧‬ﻭﺃﺷﺎﺭ ﺍﻟﺘﺮﻣﺬﻱ ﺇﱃ ﺗﻀﻌﻴﻔﻪ ‪ .‬ﻭﻛﺬﻟﻚ ﺃﺧﺮﺟﻪ ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٣٨٩‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، (٢٩٧ / ١‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (١٩٤٢‬ﻭﻗﺎﻝ ‪) :‬ﺣﺪﻳﺚ ﺣﺴﻦ( ‪ .‬ﻭﺃﺷﺎﺭ ﺍﻟﺸﻮﻛﺎﱐ ﰲ ﺍﻟﻔﻮﺍﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ ﺇﱃ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻫﺬﺍ ﻭﻗﺎﻝ ‪) :‬ﻓﻴﻪ‬
‫ﺿﻌﻒ ﻭﺍﻧﻘﻄﺎﻉ( ‪ ،‬ﺍﻟﻔﻮﺍﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ )ﺹ‪. (٥١‬‬
‫)‪ (6‬ﻣﻦ ﺍﻟﺴﻠﻒ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻮﻡ )‪ ، (٧٣٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٣٨٩‬ﺃﲪﺪ )‪. (٢٣٨/٦‬‬
‫)‪ (8‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺁﻧﻔﹰﺎ ‪.‬‬

‫‪٥٩١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﺃﻛﺜﺮﻫﻢ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ ‪-‬ﻋﻠﻰ‬ ‫ﻟﻜﻦ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﺼﺪﻕ‬ ‫ﺃﲪﺪ‪ ،‬ﻟﺘﻌﺪﺩ‬ ‫ﻧﺺ‬ ‫ﺗﻔﻀﻴﻠﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﺪﻝ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺑﻌﺾ ﻓﻀﺎﺋﻠﻬﺎ ﰲ ﺍﳌﺴﺎﻧﻴﺪ ﻭﺍﻟﺴﻨﻦ )‪ . (5‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ‬
‫ﻭﺿﻊ ﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ ﺃﺧﺮ‪.‬‬
‫ﻓﺄﻣﺎ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﻨﺼﻒ ﻣﻔﺮﺩ‪‬ﺍ )‪ (6‬ﻓﻼ ﺃﺻﻞ ﻟﻪ‪ ،‬ﺑﻞ ﺇﻓﺮﺍﺩﻩ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﲣﺎﺫﻩ ﻣﻮﲰ‪‬ﺎ‬
‫ﺗﺼﻨﻊ ﻓﻴﻪ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﻭﺗﻈﻬﺮ ﻓﻴﻪ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻫﻮ ﻣﻦ ﺍﳌﻮﺍﺳﻢ ﺍﶈﺪﺛﺔ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﺍﻟﱵ ﻻ ﺃﺻﻞ ﳍﺎ‪.‬‬

‫)‪(7‬‬
‫ﰲ‬ ‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻗﺪ ﺃﺣﺪﺙ ﰲ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ‪ ،‬ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﻡ ﻟﻠﺼﻼﺓ ﺍﻷﻟﻔﻴﺔ‬
‫)‪(8‬‬
‫ﻭﺍﻷﺳﻮﺍﻕ‪ .‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻻﺟﺘﻤﺎﻉ ﻟﺼﻼﺓ‬ ‫ﺍﳌﺴﺎﺟﺪ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻭﻣﺴﺎﺟﺪ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻟﺪﺭﻭﺏ‬
‫ﻧﺎﻓﻠﺔ ﻣﻘﻴﺪﺓ ﺑﺰﻣﺎﻥ ﻭﻋﺪﺩ‪ ،‬ﻭﻗﺪﺭ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﱂ ﻳﺸﺮﻉ‪ ،‬ﻣﻜﺮﻭﻩ‪ .‬ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ‬
‫ﺍﻟﺼﻼﺓ ﺍﻷﻟﻔﻴﺔ )‪ (9‬ﻣﻮﺿﻮﻉ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻫﻜﺬﺍ ﻻ ﳚﻮﺯ ﺍﺳﺘﺤﺒﺎﺏ‬
‫ﺻﻼﺓ ﺑﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﺴﺘﺤﺐ ﻓﺎﻟﻌﻤﻞ ﺍﳌﻘﺘﻀﻲ ﻻﺳﺘﺤﺒﺎ‪‬ﺎ ﻣﻜﺮﻭﻩ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻗﺎﻝ ‪ :‬ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ ﺏ( ‪ :‬ﻧﺼﻮﺹ ﺃﲪﺪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻟﺘﻌﺪﺍﺩ ‪.‬‬
‫)‪ (5‬ﻗﺪ ﺃﺷﺮﺕ ﺇﱃ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻬﺎ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮﻭ ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺇﳕﺎ ﺗﺬﻛﺮ ﻓﻀﻞ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﻟﻜﻦ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﺇﺣﻴﺎﺋﻬﺎ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﻻ‬
‫ﺍﻻﺣﺘﻔﺎﻝ ﻓﻴﻬﺎ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳌﺒﺘﺪﻋﻮﻥ ‪.‬‬
‫)‪ (6‬ﻣﻔﺮﺩ‪‬ﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (7‬ﺍﻟﺼﻼﺓ ﺍﻷﻟﻔﻴﺔ ﻫﻲ ﺍﻟﱵ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ ﻭﺭﺩ ﺍﻟﻔﻀﻞ ﺑﻘﺮﺍﺀﺓ " ﻗﹸﻞﹾ ﻫ‪‬ﻮ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺃﹶ ‪‬ﺣﺪ‪ " ‬ﻓﻴﻬﺎ ﺃﻟﻒ ﻣﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻶﻟﺊ‬
‫ﺍﳌﺼﻨﻮﻋﺔ )‪. (٥٩ ، ٥٨ / ٢‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﺪﻭﺭ ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﰲ ﻛﺘﺐ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻣﺜﻞ ‪ :‬ﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ )‪ ، (٥٩ ، ٥٨ / ٢‬ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ )ﺹ‪٥٠‬‬
‫‪ ، (٥١ ،‬ﻭﺗﺒﻴﲔ ﺍﻟﻌﺠﺐ )ﺹ‪. (٢٦ ، ٢٥‬‬

‫‪٥٩٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻟﻮ ﺳﻮﻍ )‪ (1‬ﺃﻥ ﻛﻞ ﻟﻴﻠﺔ ﳍﺎ ﻧﻮﻉ ﻓﻀﻞ‪ ،‬ﲣﺺ ﺑﺼﻼﺓ ﻣﺒﺘﺪﻋﺔ ﳚﺘﻤﻊ ﳍﺎ‪ ،‬ﻟﻜﺎﻥ ﻳﻔﻌﻞ‬
‫)‪(2‬‬
‫‪ -‬ﻟﻴﻠﱵ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﻭﻟﻴﻠﺔ ﻋﺮﻓﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺑﻌﺾ ﺃﻫﻞ‬ ‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ‪-‬ﺃﻭ ﺃﺯﻳﺪ ﺃﻭ ﺃﻧﻘﺺ‬
‫ﺍﻟﺒﻼﺩ ﻳﻘﻴﻤﻮﻥ ﻣﺜﻠﻬﺎ ﺃﻭﻝ ﻟﻴﻠﺔ ﻣﻦ ﺭﺟﺐ‪.‬‬
‫)‪(3‬‬
‫ﰲ ﺑﻌﺾ ﺍﻟﻘﺮﻯ ﻳﺼﻠﻮﻥ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﺻﻼﺓ ﻣﺜﻞ ﺍﳌﻐﺮﺏ ﰲ‬ ‫ﻭﻛﻤﺎ ﺑﻠﻐﲏ ﺃﻧﻪ ﻛﺎﻥ‬
‫ﲨﺎﻋﺔ‪ ،‬ﻳﺴﻤﻮ‪‬ﺎ ﺻﻼﺓ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ .‬ﻭﻛﻤﺎ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻲ ﻛﻞ ﻟﻴﻠﺔ ﰲ ﲨﺎﻋﺔ ﺻﻼﺓ‬
‫ﺍﳉﻨﺎﺯﺓ )‪ (4‬ﻋﻠﻰ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﲨﻴﻊ ﺍﻷﺭﺽ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳉﻤﺎﻋﻴﺔ‬
‫ﺍﻟﱵ ﱂ ﺗﺸﺮﻉ‪.‬‬
‫ﻭﻋﻠﻴﻚ ﺃﻥ ﺗﻌﻠﻢ ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺍﺳﺘﺤﺐ ﺍﻟﺘﻄﻮﻉ ﺍﳌﻄﻠﻖ ﰲ ﻭﻗﺖ ﻣﻌﲔ‪ ،‬ﻭﺟﻮﺯ ﺍﻟﺘﻄﻮﻉ ﰲ‬
‫ﲨﺎﻋﺔ‪ ،‬ﱂ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺗﺴﻮﻳﻎ ﲨﺎﻋﺔ ﺭﺍﺗﺒﺔ ﻏﲑ ﻣﺸﺮﻭﻋﺔ )‪ (5‬ﻓﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺎﺑﲔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬
‫)‪(6‬‬
‫ﺃﻭ ﺍﺳﺘﻤﺎﻉ ﻗﺮﺁﻥ‪ ،‬ﺃﻭ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻔﻌﻞ‬ ‫ﺍﻻﺟﺘﻤﺎﻉ ﻟﺼﻼﺓ ﺗﻄﻮﻉ‬
‫ﺃﺣﻴﺎﻧ‪‬ﺎ‪ ،‬ﻓﻬﺬﺍ ﺣﺴﻦ‪ .‬ﻓﻘﺪ ﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ‪" r‬ﺃﻧﻪ ﺻﻠﻰ ﺍﻟﺘﻄﻮﻉ ﰲ ﲨﺎﻋﺔ ﺃﺣﻴﺎﻧ‪‬ﺎ" )‪. (7‬‬
‫ﻭ"ﺧﺮﺝ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻭﻓﻴﻬﻢ ﻣﻦ ﻳﻘﺮﺃ ﻭﻫﻢ ﻳﺴﺘﻤﻌﻮﻥ )‪ (8‬ﻓﺠﻠﺲ ﻣﻌﻬﻢ ﻳﺴﺘﻤﻊ" )‪ . (9‬ﻭﻛﺎﻥ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻭﻟﻮ ﺷﺮﻉ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺃﻭ ﻟﻴﻘﺺ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺩ( ‪ :‬ﺍﳉﻨﺎﺋﺰ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺎﺑﲔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺘﻄﻮﻉ ‪.‬‬
‫)‪ (7‬ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﻧﺲ ﺃﻧﻪ ﺻﻠﻰ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻫﻮ ﻭﺍﻟﻴﺘﻴﻢ ﻭﺃﻡ ﺳﻠﻴﻢ‬
‫‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٧٢٧‬ﰲ ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺍﻟﺒﺎﺏ ﺭﻗﻢ )‪ ، (٧٨‬ﻭﺻﺤﻴﺢ‬
‫ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺟﻮﺍﺯ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻟﻨﺎﻓﻠﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، ٦٥٩ ، ٦٥٨‬‬
‫‪ (٤٥٨ ، ٤٥٧ / ١) ، (٦٦٠‬ﻭﻣﺜﻠﻪ ﰲ ﻗﺼﺔ ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٣٣‬‬
‫)‪. (٤٥٥ / ١‬‬
‫)‪ (8‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﻗﺪ ﻭﺭﺩ )ﺑﻌﺪ ﺳﻄﺮ ﺗﻘﺮﻳﺒ‪‬ﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ ‪ ، (٤٩٨ / ١) ٤١‬ﻓﻘﺪ ﺫﻛﺮ ﻗﺼﺔ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻭﻣﺜﻠﻪ ﰲ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ )‪. (٩٩ / ٩‬‬

‫‪٥٩٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﺃﻣﺮﻭﺍ ﻭﺍﺣﺪ‪‬ﺍ ﻳﻘﺮﺃ ﻭﻫﻢ ﻳﺴﺘﻤﻌﻮﻥ‪.‬‬

‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﳚﻠﺴﻮﻥ ﻳﺘﺪﺍﺭﺳﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﻭﻳﺘﻠﻮﻧﻪ‪ ،‬ﻭﰲ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ‬
‫ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﻣﻦ ﺍﻵﺛﺎﺭ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻣﺜﻞ ﻗﻮﻟﻪ ‪ } r‬ﻣﺎ ﺟﻠﺲ ﻗﻮﻡ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ‬
‫)‪(1‬‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ‪،‬‬ ‫ﺍﷲ ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ‪ ،‬ﺇﻻ ﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ﻭﻧﺰﻟﺖ‬
‫ﻭﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻴﻤﻦ ﻋﻨﺪﻩ { )‪. (2‬‬
‫ﻭﻭﺭﺩ ﺃﻳﻀ‪‬ﺎ ﰲ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻳﻠﺘﻤﺴﻮﻥ ﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ ﻓﺈﺫﺍ ﻭﺟﺪﻭﺍ ﻗﻮﻣ‪‬ﺎ ﻳﺬﻛﺮﻭﻥ ﺍﷲ‬
‫ﺗﻨﺎﺩﻭﺍ‪ :‬ﻫﻠﻤﻮﺍ )‪ (3‬ﺇﱃ ﺣﺎﺟﺘﻜﻢ‪ .‬ﺍﳊﺪﻳﺚ )‪. (4‬‬
‫)‪(5‬‬
‫ﺑﺘﻜﺮﺭ ﺍﻷﺳﺎﺑﻴﻊ ﺃﻭ ﺍﻟﺸﻬﻮﺭ ﺃﻭ ﺍﻷﻋﻮﺍﻡ‪ ،‬ﻏﲑ‬ ‫ﻓﺄﻣﺎ ﺍﲣﺎﺫ ﺍﺟﺘﻤﺎﻉ ﺭﺍﺗﺐ ﻳﺘﻜﺮﺭ‬
‫ﺍﻻﺟﺘﻤﺎﻋﺎﺕ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻀﺎﻫﻲ ﺍﻻﺟﺘﻤﺎﻉ ﻟﻠﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻟﻠﺠﻤﻌﺔ‪،‬‬
‫ﻭﻟﻠﻌﻴﺪﻳﻦ ﻭﻟﻠﺤﺞ‪ .‬ﻭﺫﻟﻚ ﻫﻮ ﺍﳌﺒﺘﺪﻉ ﺍﶈﺪﺙ‪.‬‬
‫ﻓﻔﺮﻕ ﺑﲔ ﻣﺎ ﻳﺘﺨﺬ ﺳﻨﺔ ﻭﻋﺎﺩﺓ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻀﺎﻫﻲ ﺍﳌﺸﺮﻭﻉ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻫﻮ ﺍﳌﻨﺼﻮﺹ‬
‫ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﻓﺮﻭﻯ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻼﻝ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﻋﻦ ﺇﺳﺤﺎﻕ‬
‫ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﻟﻜﻮﺳﺞ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺗﻜﺮﻩ ﺃﻥ ﳚﺘﻤﻊ ﺍﻟﻘﻮﻡ ﻳﺪﻋﻮﻥ ﺍﷲ ﻭﻳﺮﻓﻌﻮﻥ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻭﻳﱰﻝ ‪ .‬ﻭﰲ )ﺝ ﺩ ﻁ( ‪ :‬ﻭﺗﱰﻟﺖ ‪.‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻭﻓﻴﻪ ‪) :‬ﻭﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ‪ ( . .‬ﺍﳊﺪﻳﺚ ‪ ،‬ﺑﺎﺧﺘﻼﻑ ﻳﺴﲑ ﻭﺯﻳﺎﺩﺓ‬
‫ﻋﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻰ‬
‫ﺍﻟﺬﻛﺮ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ . (٢٠٧٤ / ٤) ، (٢٦٩٩‬ﻭﻣﺜﻠﻪ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﳐﺘﺼﺮ‪‬ﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٢٠٢٠٧٤ / ٤) ، (٢٧٠٠‬ﻣﻦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻳﻀ‪‬ﺎ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻫﻠﻢ ‪.‬‬
‫)‪ (4‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ‪) :‬ﺇﻥ ﷲ ﻣﻼﺋﻜﺔ ﻳﻄﻮﻓﻮﻥ ﰲ ﺍﻟﻄﺮﻕ ﻳﻠﺘﻤﺴﻮﻥ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺪﻭﺍ ﻗﻮﻣ‪‬ﺎ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺗﻨﺎﺩﻭﺍ ‪ :‬ﻫﻠﻤﻮﺍ‬
‫ﺇﱃ ﺣﺎﺟﺘﻜﻢ ‪ ( . .‬ﺇﱁ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺫﻛﺮ ﺍﷲ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٦٤٠٨‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٢٠٩ ، ٢٠٨ / ١١‬ﻭﰲ ﻣﺴﻠﻢ ﺑﻠﻔﻆ ﺁﺧﺮ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٠٦٩ / ٤) ، (٢٦٨٩‬‬
‫)‪ (5‬ﻳﺘﻜﺮﺭ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫‪٥٩٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻳﺪﻳﻬﻢ؟ ﻗﺎﻝ‪" :‬ﻣﺎ ﺃﻛﺮﻫﻪ ﻟﻺﺧﻮﺍﻥ ﺇﺫﺍ ﱂ ﳚﺘﻤﻌﻮﺍ ﻋﻠﻰ ﻋﻤﺪ )‪ (1‬ﺇﻻ ﺃﻥ ﻳﻜﺜﺮﻭﺍ" )‪. (2‬‬
‫ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﻛﻤﺎ ﻗﺎﻝ )‪ . (3‬ﻭﺇﳕﺎ ﻣﻌﲎ ﺃﻥ ﻻ ﻳﻜﺜﺮﻭﺍ‪ :‬ﺃﻥ ﻻ ﻳﺘﺨﺬﻭﻫﺎ ﻋﺎﺩﺓ‬
‫ﺣﱴ ﻳﻜﺜﺮﻭﺍ‪ .‬ﻫﺬﺍ ﻛﻼﻡ ﺇﺳﺤﺎﻕ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﺮﻭﺯﻱ‪ :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻟﻘﻮﻡ ﻳﺒﻴﺘﻮﻥ‪ ،‬ﻓﻴﻘﺮﺃ ﻗﺎﺭﺉ ﻭﻳﺪﻋﻮﻥ ﺣﱴ‬
‫ﻳﺼﺒﺤﻮﺍ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺴﺮﻱ ﺍﳊﺮﰊ )‪ (4‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪:‬‬
‫"ﻭﺃﻱ ﺷﻲﺀ ﺃﺣﺴﻦ ﻣﻦ ﺃﻥ ﳚﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ‪ ،‬ﻭﻳﺬﻛﺮﻭﻥ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ‬
‫ﺍﻷﻧﺼﺎﺭ؟" )‪ (5‬ﻭﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ‪ ،‬ﺣﺪﺛﻨﺎ )‪ (6‬ﺇﲰﺎﻋﻴﻞ ﺃﻧﺒﺄﻧﺎ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ‬
‫)‪(7‬‬
‫ﺍﷲ ‪ r‬ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻧﻈﺮﻧﺎ ﻳﻮﻣ‪‬ﺎ‬ ‫ﺳﲑﻳﻦ ﻗﺎﻝ‪" :‬ﻧﺒﺌﺖ ﺃﻥ ﺍﻷﻧﺼﺎﺭ ﻗﺒﻞ ﻗﺪﻭﻡ ﺭﺳﻮﻝ‬
‫ﻓﺎﺟﺘﻤﻌﻨﺎ ﻓﻴﻪ‪ ،‬ﻓﺬﻛﺮﻧﺎ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﻻ‬
‫ﳒﺎﻣﻊ ﺍﻟﻴﻬﻮﺩ ﰲ ﻳﻮﻣﻬﻢ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻴﻮﻡ ﺍﻷﺣﺪ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﳒﺎﻣﻊ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻳﻮﻣﻬﻢ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻴﻮﻡ‬
‫ﺍﻟﻌﺮﻭﺑﺔ‪ .‬ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻩ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻳﻮﻡ ﺍﻟﻌﺮﻭﺑﺔ‪ -‬ﻓﺎﺟﺘﻤﻌﻮﺍ ﰲ ﺑﻴﺖ ﺃﰊ ﺃﻣﺎﻣﺔ ﺃﺳﻌﺪ )‪ (8‬ﺑﻦ‬
‫ﺯﺭﺍﺭﺓ ﻓﺬﲝﺖ ﳍﻢ ﺷﺎﺓ ﻓﻜﻔﺘﻬﻢ" )‪. (9‬‬

‫)‪ (1‬ﰲ )ﺩ( ‪ :‬ﻋﻠﻰ ﻋﻬﺪ ‪.‬‬

‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺃﻥ ﻻ ﻳﺘﺨﺬﻭﻫﺎ ﻋﺎﺩﺓ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (3‬ﺃﻱ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ .‬ﻭﻛﺬﺍ ﺯﺍﺩﻫﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ )‪. (١١٠ / ٢‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻳﻌﻘﻮﺏ ﺑﻦ ﻳﻮﺳﻒ ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﺮﻱ ﺍﳊﺮﰊ ‪ ،‬ﻧﻘﻞ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ ‪١ :‬‬
‫‪. (٤١٧ /‬‬
‫)‪ (5‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ . (٤١٧ / ١‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ )‪. (١١٢ / ٢‬‬
‫)‪ (6‬ﰲ )ﺏ ﺩ( ‪ :‬ﻗﺎﻝ ﺃﺧﱪﻧﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ﺩ( ‪ :‬ﺍﻟﻨﱯ ‪.‬‬
‫)‪ (8‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﻷﻧﺼﺎﺭﻱ ‪ :‬ﺃﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ﺑﻦ ﻋﺪﺱ ﺑﻦ ﻋﺒﻴﺪ ﺍﳋﺰﺭﺟﻲ ‪ ،‬ﻣﻦ ﺃﻭﻝ ﺍﻷﻧﺼﺎﺭ ﺇﺳﻼﻣ‪‬ﺎ ‪ ،‬ﻭﳑﻦ ﺑﺎﻳﻊ‬
‫ﺑﻴﻌﺔ ﺍﻟﻌﻘﺒﺔ ‪ ،‬ﻭﻛﺎﻥ ﻧﻘﻴﺐ ﻗﻮﻣﻪ ‪ ،‬ﻭﻣﺎﺕ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﳍﺠﺮﺓ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. (٧١ / ١‬‬
‫)‪ (9‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﺃﻭﻝ ﻣﻦ ﲨﻊ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٥٩ / ٣) ، (٥١٤٤‬‬
‫‪ ،‬ﻭﱂ ﺃﺟﺪﻩ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ‪ .‬ﻭﺃﻭﺭﺩﻩ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔﺴﲑﻩ )‪ ، (٩٨ / ١٨‬ﻛﻤﺎ ﺳﺎﻗﻪ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪٢‬‬
‫‪ (٣٥٣ /‬ﳐﺘﺼﺮ‪‬ﺍ ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ ﺳﻨﺪﻩ ﺻﺤﻴﺢ ﺇﱃ ﺍﺑﻦ ﺳﲑﻳﻦ ‪.‬‬

‫‪٥٩٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺳﺄﻟﺖ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﻦ ﺍﻟﻘﻮﻡ ﳚﺘﻤﻌﻮﻥ ﻭﻳﻘﺮﺃ ﳍﻢ‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﻣﻴﺔ ﺍﻟﻄﺮﺳﻮﺳﻲ‬
‫)‪(2‬‬
‫ﺍﻟﺴﺮﺍﺝ‪ .‬ﻓﻘﺎﻝ ﱄ ﺃﲪﺪ‪ :‬ﺇﻥ ﻛﺎﻥ ﻳﻘﺮﺃ ﻗﺮﺍﺀﺓ‬ ‫ﺍﻟﻘﺎﺭﺉ ﻗﺮﺍﺀﺓ ﺣﺰﻳﻨﺔ ﻓﻴﺒﻜﻮﻥ‪ ،‬ﻭﺭﲟﺎ ﻃﻔﻮﺍ‬
‫ﺃﰊ ﻣﻮﺳﻰ ﻓﻼ ﺑﺄﺱ‪.‬‬
‫)‪(3‬‬
‫ﻓﻴﺄﻣﺮﻭﻥ ﺭﺟﻼ ﻓﻴﻘﺺ‬ ‫ﻭﺭﻭﻯ ﺍﳋﻼﻝ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺍﻟﻘﻮﻡ ﳚﺘﻤﻌﻮﻥ‬
‫ﻋﻠﻴﻬﻢ‪ .‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻳﻮﻣﺎ ﺑﻌﺪ )‪ (4‬ﺍﻷﻳﺎﻡ ﻓﻠﻴﺲ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻓﻘﻴﺪ ﺃﲪﺪ )‪ (5‬ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﲟﺎ ﺇﺫﺍ ﱂ ﻳﺘﺨﺬ ﻋﺎﺩﺓ‪ .‬ﻭﻛﺬﻟﻚ ﻗﻴﺪ ﺇﺗﻴﺎﻥ ﺍﻷﻣﻜﻨﺔ‬
‫)‪(6‬‬
‫ﺳﺄﻟﻨﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺄﰐ ﻫﺬﻩ‬ ‫ﺍﻟﱵ ﻓﻴﻬﺎ ﺁﺛﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻗﺎﻝ ﺳﻨﺪﻱ ﺍﳋﻮﺍﺗﻴﻤﻲ‬
‫)‪(7‬‬
‫ﺃﻧﻪ ﺳﺄﻝ‬ ‫ﺍﳌﺸﺎﻫﺪ ﻭﻳﺬﻫﺐ ﺇﻟﻴﻬﺎ‪ ،‬ﺗﺮﻯ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻋﻠﻰ ﺣﺪﻳﺚ " ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ‬
‫ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻳﺼﻠﻲ ﰲ ﺑﻴﺘﻪ‪ ،‬ﺣﱴ ﻳﺘﺨﺬ ﺫﻟﻚ ﻣﺼﻠﻰ"‪ .‬ﻭﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﻳﺘﺒﻊ ﻣﻮﺍﺿﻊ ﺍﻟﻨﱯ ‪ r‬ﻭﺃﺛﺮﻩ‪ ،‬ﻓﻠﻴﺲ ﺑﺬﻟﻚ ﺑﺄﺱ ﺃﻥ ﻳﺄﰐ ﺍﻟﺮﺟﻞ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍﻟﻨﺎﺱ ﻗﺪ ﺃﻓﺮﻃﻮﺍ ﰲ ﻫﺬﺍ ﺟﺪﺍ‪ ،‬ﻭﺃﻛﺜﺮﻭﺍ ﻓﻴﻪ‪.‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺴﻠﻢ ﺍﳋﺰﺍﻋﻲ ﺍﻟﻄﺮﺳﻮﺳﻲ ‪ ،‬ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﺑﻐﺪﺍﺩﻱ ﺍﻷﺻﻞ ‪ ،‬ﻣﺸﻬﻮﺭ ﺑﻜﻨﻴﺘﻪ ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ‬
‫ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪) :‬ﺻﺪﻭﻕ ﺻﺎﺣﺐ ﺣﺪﻳﺚ ‪ ،‬ﻳﻬﻢ( ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٧٣‬ﻫـ (‬
‫‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﺍﻟﻨﺴﺎﺋﻲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٤١ / ٢‬ﺕ‪ (١٤‬ﺃ ‪ ،‬ﻭﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪، ٢٦٥ / ١‬‬
‫‪) ، (٢٦٦‬ﺕ‪ . (٣٧٦‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﻣﻴﺔ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻄﺮﺳﻮﺳﻲ ‪ .‬ﺃﻱ ﺫﻛﺮ‬
‫ﺍﲰﻪ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻃﻔﺌﻮﺍ ‪.‬‬
‫)‪ (3‬ﺍﻟﻘﻮﻡ ﳚﺘﻤﻌﻮﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﻣﻦ ‪ .‬ﻭﻣﻌﲎ )ﺑﻌﺪ ﺍﻷﻳﺎﻡ( ‪ ،‬ﺃﻱ ‪ :‬ﱂ ﻳﻜﻦ ﻣﺘﻜﺮﺭ‪‬ﺍ ﻭﰲ ﺯﻣﺎﻥ ﳏﺪﺩ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (5‬ﺃﲪﺪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺳﻨﺪﻱ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻮﺍﺗﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ .‬ﲰﻊ ﻣﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﺴﺎﺋﻞ ﺻﺎﳊﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪/ ١‬‬
‫‪) ، (١٧١ ، ١٧٠‬ﺕ‪. (٢٢٩‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻤﺮﻭ ـ ﻭﻗﻴﻞ ‪ :‬ﻋﺒﺪ ﺍﷲ ـ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺯﺍﺋﺪﺓ ﺑﻦ ﺍﻷﺻﻢ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻭﺃﻡ ﻣﻜﺘﻮﻡ ‪ ،‬ﺃﻣﻪ ‪،‬‬
‫ﻭﻫﻲ ‪ :‬ﻋﺎﺗﻜﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻨﻜﺜﺔ ‪ .‬ﺃﺳﻠﻢ ﻗﺪﳝ‪‬ﺎ ﲟﻜﺔ ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻷﻭﻟﲔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻗﺒﻞ ﻗﺪﻭﻡ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺴﺘﺨﻠﻔﻪ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﻳﺼﻠﻲ‬
‫ﺑﺎﻟﻨﺎﺱ ﰲ ﻋﺎﻣﺔ ﻏﺰﻭﺍﺗﻪ ‪ ،‬ﻭﺷﻬﺪ ﺍﻟﻘﺎﺩﺳﻴﺔ ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ‪‬ﺎ ﻭﻛﺎﻥ ﻣﻌﻪ ﺍﻟﻠﻮﺍﺀ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺑﻞ ﺭﺟﻊ ﻟﻠﻤﺪﻳﻨﺔ ﻓﻤﺎﺕ ‪‬ﺎ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٥٢٤ ، ٥٢٣ / ٢‬ﺕ‪. (٥٧٦٤‬‬

‫‪٥٩٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺬﻟﻚ ﻧﻘﻞ ﻋﻨﻪ ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ )‪ . (1‬ﻭﻟﻔﻈﻪ‪ :‬ﺳﺌﻞ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺄﰐ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ‬
‫ﺍﻟﱵ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻏﲑﻫﺎ؛ ﻳﺬﻫﺐ ﺇﻟﻴﻬﺎ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﺃﻧﻪ‪ :‬ﺳﺄﻝ ﺍﻟﻨﱯ ‪r‬‬
‫)‪(2‬‬
‫ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻳﺘﺒﻊ‬ ‫ﺃﻥ ﻳﺄﺗﻴﻪ ﻓﻴﺼﻠﻲ ﰲ ﺑﻴﺘﻪ‪ ،‬ﺣﱴ ﻳﺘﺨﺬﻩ ﻣﺴﺠﺪﺍ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ‬
‫ﻣﻮﺍﺿﻊ ﺳﲑ ﺍﻟﻨﱯ ‪ r‬ﻭﻓﻌﻠﻪ‪ ،‬ﺣﱴ ﺭﺋﻲ ﻳﺼﺐ ﰲ ﻣﻮﺿﻊ ﻣﺎﺀ‪ ،‬ﻓﺴﺌﻞ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﺃﻳﺖ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻳﺼﺐ ﻫﺎﻫﻨﺎ ﻣﺎﺀ‪ .‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﺑﺄﺱ ﻗﺎﻝ‪ :‬ﻭﺭﺧﺺ ﻓﻴﻪ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻟﻜﻦ‬
‫ﻗﺪ ﺃﻓﺮﻁ ﺍﻟﻨﺎﺱ ﺟﺪﺍ‪ ،‬ﻭﺃﻛﺜﺮﻭﺍ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻓﺬﻛﺮ ﻗﱪ ﺍﳊﺴﲔ ﻭﻣﺎ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻩ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺮﻫﻪ ﺃﲪﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻋﺘﻴﺎﺩ ﺫﻟﻚ ﻣﺄﺛﻮﺭ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ t‬ﻭﻏﲑﻩ ﳌﺎ ﺍﲣﺬ‬
‫)‪(3‬‬
‫ﻗﺎﻝ‪" :‬ﻳﺎ ﻗﻮﻡ ﻷﻧﺘﻢ ﺃﻫﺪﻯ ﻣﻦ‬ ‫ﺃﺻﺤﺎﺑﻪ ﻣﻜﺎﻧﺎ ﳚﺘﻤﻌﻮﻥ ﻓﻴﻪ ﻟﻠﺬﻛﺮ‪ ،‬ﻓﺨﺮﺝ ﺇﻟﻴﻬﻢ‬
‫ﺃﺻﺤﺎﺏ )‪ (4‬ﳏﻤﺪ )‪ (5‬ﺃﻭ ﻷﻧﺘﻢ ﻋﻠﻰ ﺷﻌﺒﺔ ﺿﻼﻟﺔ" )‪. (6‬‬
‫ﻭﺃﺻﻞ ﻫﺬﺍ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺸﺮﻭﻋﺔ ﺍﻟﱵ ﺗﺘﻜﺮﺭ ﺑﺘﻜﺮﺭ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺣﱴ ﺗﺼﲑ ﺳﻨﻨﺎ‬
‫ﻭﻣﻮﺍﺳﻢ‪ ،‬ﻗﺪ ﺷﺮﻉ ﺍﷲ ﻣﻨﻬﺎ ﻣﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺪﺙ ﺍﺟﺘﻤﺎﻉ ﺯﺍﺋﺪ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻻﺟﺘﻤﺎﻋﺎﺕ ﻣﻌﺘﺎﺩ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻀﺎﻫﺎﺓ ﳌﺎ ﺷﺮﻋﻪ ﺍﷲ ﻭﺳﻨﻪ‪ .‬ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻣﺎ ﺗﻘﺪﻡ ﺍﻟﺘﻨﺒﻴﻪ‬
‫ﻋﻠﻰ ﺑﻌﻀﻪ‪ ،‬ﲞﻼﻑ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺮﺟﻞ ﻭﺣﺪﻩ‪ ،‬ﺃﻭ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺨﺼﻮﺻﺔ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻭﳍﺬﺍ ﻛﺮﻩ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺇﻓﺮﺍﺩ ﺻﻮﻡ )‪ (7‬ﺭﺟﺐ‪ ،‬ﳌﺎ ﺷﺒﻪ ﺑﺮﻣﻀﺎﻥ‪ ،‬ﻭﺃﻣﺮ ﻋﻤﺮ ‪ t‬ﺑﻘﻄﻊ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﺗﻮﳘﻮﺍ‬

‫)‪ (1‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ‪ ،‬ﺻﺎﺣﺐ ﺃﰊ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ ‪ ،‬ﺣﺪﺙ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﲟﺴﺎﺋﻞ ﻛﺜﲑﺓ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (٥٦ ، ٥٥ / ١‬ﺕ‪. (٤٨‬‬
‫)‪ (2‬ﰲ )ﺃ ﺏ ﺝ( ‪ :‬ﻳﻔﻌﻞ ‪.‬‬
‫)‪ (3‬ﺇﻟﻴﻬﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻫﺪﻯ ﻣﻦ ﳏﻤﺪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺭﺿﻲ ﻋﻨﻬﻢ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻣﻲ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﺑﺎﺏ ﰲ ﻛﺮﺍﻫﻴﺔ ﺃﺧﺬ ﺍﻟﺮﺃﻱ )‪ ، (٦٨ / ١‬ﻭﻟﻔﻈﻪ ‪) :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻧﻜﻢ ﻟﻌﻠﻰ ﻣﻠﺔ‬
‫ﻫﻲ ﺃﻫﺪﻯ ﻣﻦ ﻣﻠﺔ ﳏﻤﺪ ‪ ،‬ﺃﻭ ﻣﻔﺘﺘﺤﻮ ﺑﺎﺏ ﺿﻼﻟﺔ( ‪ ،‬ﺫﻛﺮﻩ ﰲ ﺳﻴﺎﻕ ﻗﺼﺔ ‪.‬‬
‫)‪ (7‬ﺻﻮﻡ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ( ‪.‬‬

‫‪٥٩٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃ‪‬ﺎ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﺑﻮﻳﻊ )‪ (1‬ﺍﻟﺼﺤﺎﺑﺔ ﲢﺘﻬﺎ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ‪ .‬ﳌﺎ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﻳﻨﺘﺎﺑﻮ‪‬ﺎ )‪ (2‬ﻭﻳﺼﻠﻮﻥ‬
‫ﻋﻨﺪﻫﺎ‪ ،‬ﻛﺄ‪‬ﺎ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺃﻭ ﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﳌﺎ ﺭﺁﻫﻢ ﻗﺪ ﻋﻜﻔﻮﺍ ﻋﻠﻰ ﻣﻜﺎﻥ‬
‫ﻗﺪ ﺻﻠﻰ ﻓﻴﻪ ﺍﻟﻨﱯ ‪ r‬ﻋﻜﻮﻓﺎ ﻋﺎﻣﺎ ‪‬ﺎﻫﻢ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﺃﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﺘﺨﺬﻭﺍ ﺁﺛﺎﺭ‬
‫ﺃﻧﺒﻴﺎﺋﻜﻢ ﻣﺴﺎﺟﺪ؟" )‪ . (3‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫)‪(4‬‬
‫ﻓﻜﻤﺎ ﺃﻥ ﺗﻄﻮﻉ ﺍﻟﺼﻼﺓ ﻓﺮﺍﺩﻯ ﻭﲨﺎﻋﺔ ﻣﺸﺮﻭﻉ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺘﺨﺬ ﲨﺎﻋﺔ ﻋﺎﻣﺔ‬
‫ﻣﺘﻜﺮﺭﺓ‪ ،‬ﺗﺸﺒﻪ ﺍﳌﺸﺮﻭﻉ ﻣﻦ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺍﻟﻌﻴﺪﻳﻦ ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻓﻜﺬﻟﻚ ﺗﻄﻮﻉ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﲨﺎﻋﺔ ﻭﻓﺮﺍﺩﻯ‪ ،‬ﻭﺗﻄﻮﻉ ﻗﺼﺪ ﺑﻌﺾ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻛﻠﻪ ﻣﻦ ﻧﻮﻉ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻜﺜﲑ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻘﻠﻴﻞ ﺍﳋﻔﻲ‪ ،‬ﻭﺍﳌﻌﺘﺎﺩ ﻭﻏﲑ ﺍﳌﻌﺘﺎﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ‬
‫)‪(5‬‬
‫ﻣﻜﺎﻥ ﻣﺸﺮﻭﻉ ﺍﳉﻨﺲ‪ ،‬ﻟﻜﻦ ﺍﻟﺒﺪﻋﺔ ﺍﲣﺎﺫﻩ ﻋﺎﺩﺓ ﻻﺯﻣﺔ‪ ،‬ﺣﱴ ﻳﺼﲑ ﻛﺄﻧﻪ ﻭﺍﺟﺐ‪ ،‬ﻭﻳﺘﺮﺗﺐ‬
‫ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺑﻪ ﻭﻛﺮﺍﻫﺘﻪ ﺣﻜﻢ ﻧﺬﺭﻩ‪ ،‬ﻭﺍﺷﺘﺮﺍﻁ ﻓﻌﻠﻪ ﰲ ﺍﻟﻮﻗﻒ ﻭﺍﻟﻮﺻﻴﺔ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﺣﻴﺚ‬
‫ﻛﺎﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳﻠﺰﻡ ﺇﻻ ﰲ ﺍﻟﻘﺮﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﻤﻞ ﺍﳌﺸﺮﻭﻁ ﰲ ﺍﻟﻮﻗﻒ‪ ،‬ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺇﻻ‬
‫ﺑﺮﺍ ﻭﻣﻌﺮﻭﻓﺎ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ‪ ،‬ﻭﻗﻮﻝ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻭﺳﻨﻮﻣﺊ ﺇﱃ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺗﻔﺘﻘﺮ ﺇﱃ ﺑﺴﻂ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻻ ﳛﺘﻤﻠﻪ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ ﺍﻟﺘﻨﺒﻴﻪ‬
‫ﻋﻠﻰ ﺍﳌﻮﺍﺳﻢ ﺍﶈﺪﺛﺔ‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻔﻌﻞ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺳﻢ ﳑﺎ ﺟﻨﺴﻪ ﻣﻨﻬﻲ ﻋﻨﻪ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻬﺬﺍ ﻻ‬
‫ﳛﺘﺎﺝ ﺇﱃ ﺫﻛﺮﻩ؛ ﻷﻥ ﺫﻟﻚ ﻻ ﳛﺘﺎﺝ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺜﻞ‪ :‬ﺭﻓﻊ ﺍﻷﺻﻮﺍﺕ ﰲ‬
‫ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﺍﺧﺘﻼﻁ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﺃﻭ ﻛﺜﺮﺓ ﺇﻳﻘﺎﺩ ﺍﳌﺼﺎﺑﻴﺢ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﳊﺎﺟﺔ‪ ،‬ﺃﻭ ﺇﻳﺬﺍﺀ‬
‫ﺍﳌﺼﻠﲔ ﺃﻭ ﻏﲑﻫﻢ ﺑﻘﻮﻝ ﺃﻭ ﻓﻌﻞ‪ ،‬ﻓﺈﻥ ﻗﺒﺢ ﻫﺬﺍ ﻇﺎﻫﺮ ﻟﻜﻞ ﻣﺴﻠﻢ‪ .‬ﻭﺇﳕﺎ ﻫﺬﺍ ﻣﻦ ﺟﻨﺲ‬

‫)‪ (1‬ﰲ )ﺩ( ‪ :‬ﺍﻟﱵ ﺑﺎﻳﻊ ﺍﻟﺼﺤﺎﺑﺔ ﲢﺘﻬﺎ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﱵ ﺑﺎﻳﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﲢﺘﻬﺎ‬
‫‪.‬‬
‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻳﺄﺗﻮ‪‬ﺎ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ﺍﻟﻘﺼﺔ ﰲ ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪ (١٤٠ / ١٧‬ﻭﺭﻣﺰ ﻟﻪ ﺑﻘﻮﻟﻪ ‪) :‬ﻋﺐ( ﻳﻌﲏ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳉﺎﻣﻊ ‪.‬‬
‫)‪ (4‬ﻋﺎﻣﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (5‬ﻫﻨﺎ ﺑﻴﺎﺽ ﰲ )ﻁ( ‪ :‬ﻣﻜﺎﻥ )ﻳﺘﺮﺗﺐ( ‪.‬‬

‫‪٥٩٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻷﻗﻮﺍﻝ ﺍﶈﺮﻣﺔ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺳﻮﺍﺀ ﺣﺮﻣﺖ ﰲ ﺍﳌﺴﺠﺪ ﻭﻏﲑﻩ‪ ،‬ﻛﺎﻟﻔﻮﺍﺣﺶ‬ ‫ﺳﺎﺋﺮ‬
‫ﻭﺍﻟﻔﺤﺶ‪ ،‬ﺃﻭ ﺻﲔ )‪ (2‬ﻋﻨﻬﺎ ﺍﳌﺴﺠﺪ‪ :‬ﻛﺎﻟﺒﻴﻊ )‪ (3‬ﻭﺇﻧﺸﺎﺩ ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ -‬ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺼﻼﺓ‬
‫ﺍﻟﱵ ﻳﺴﻤﻮ‪‬ﺎ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﻷﻥ ﻓﻴﻬﺎ ﻗﺮﺍﺀﺓ " ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ " ﺃﻟﻒ ﻣﺮﺓ‪ .‬ﻭﺭﲟﺎ ﺍﺳﺘﺤﺒﻮﺍ ﺍﻟﺼﻮﻡ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻭﻋﻤﺪ‪‬ﻢ ﰲ ﺧﺼﻮﺹ ﺫﻟﻚ‪ :‬ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺮﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺫﻟﻚ )‪ . (4‬ﻭﻗﺪ‬
‫ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻣﺎﺕ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ‬
‫ﲞﺼﻮﺻﻬﺎ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻷﺛﺮ ﺑﺈﺣﻴﺎﺋﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻻﻋﺘﻴﺎﺩ )‪ (5‬ﺣﻴﺚ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻭﺍﻟﻔﻮﺍﺋﺪ‬
‫ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻛﺠﻨﺴﻬﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ﰲ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻷﻟﻔﻴﺔ‪ :‬ﻓﻜﺬﺏ ﻣﻮﺿﻮﻉ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫ﺑﺎﳊﺪﻳﺚ )‪. (6‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻤﻮﻣﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺼﻼﺓ ﻓﺤﻖ‪ ،‬ﻟﻜﻦ ﺍﻟﻌﻤﻞ ﺍﳌﻌﲔ ﺇﻣﺎ ﺃﻥ ﻳﺴﺘﺤﺐ‬
‫ﲞﺼﻮﺻﻪ‪ ،‬ﺃﻭ ﻳﺴﺘﺤﺐ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ‪.‬‬
‫)‪(7‬‬
‫ﻣﺴﺘﺤﺒﺎ ﻭﻣﻦ ﺍﺳﺘﺤﺒﻬﺎ ﺫﻛﺮﻫﺎ ﰲ‬ ‫ﻓﺄﻣﺎ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ‪ :‬ﻓﻼ ﻳﻮﺟﺐ ﺟﻌﻞ ﺧﺼﻮﺻﻬﺎ‬
‫ﺍﻟﻨﻔﻞ ﺍﳌﻘﻴﺪ‪ :‬ﻛﺼﻼﺓ ﺍﻟﻀﺤﻰ ﻭﺍﻟﺘﺮﺍﻭﻳﺢ‪ .‬ﻭﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﺬﻛﺮ ﻫﺬﺍ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ‬
‫ﺍﳌﻌﺪﻭﺩﻳﻦ‪ ،‬ﻻ ﺍﻷﻭﻟﲔ ﻭﻻ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﺇﳕﺎ ﻛﺮﻩ ﺍﻟﺘﺨﺼﻴﺺ ﳌﺎ ﺻﺎﺭ ﳜﺺ ﻣﺎ ﻻ ﺧﺼﻮﺹ ﻟﻪ‬

‫)‪ (1‬ﺳﺎﺋﺮ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻳﺼﺎﻥ ‪ .‬ﻭﰲ )ﺩ( ‪ :‬ﻣﺼﺎﻥ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﻟﺸﺮﺍﺀ ‪.‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ )‪ ، (٦٠ / ٢‬ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ )ﺹ ‪ ، (٥١ ، ٥٠‬ﻭﻗﺪ ﺫﻛﺮﻭﺍ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ‬
‫ﺻﻮﻡ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻮﺿﻮﻉ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺍﻻﻋﺘﺒﺎﺭ ‪ .‬ﻭﻗﻮﻟﻪ ﻋﻠﻰ ﺍﻻﻋﺘﻴﺎﺩ ‪ :‬ﺃﻱ ﺃ‪‬ﻢ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﺎﺩﻭﻩ ﺣﱴ ﺻﺎﺭ ﻛﺄﻧﻪ ﻣﺸﺮﻭﻉ ‪ ،‬ﻭﻫﻮ‬
‫ﺑﺎﻃﻞ ‪.‬‬
‫)‪ (6‬ﻣﺮﺕ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺫﻟﻚ )ﺹ‪. (١٣٨‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻼ ﳚﺐ ﺟﻌﻠﻪ ﺧﺼﻮﺻ‪‬ﺎ ‪.‬‬

‫‪٥٩٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺎﻻﻋﺘﻘﺎﺩ ﻭﺍﻻﻗﺘﺼﺎﺩ )‪ (1‬ﻛﻤﺎ ﻛﺮﻩ )‪ (2‬ﺍﻟﻨﱯ ‪ r‬ﺇﻓﺮﺍﺩ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺳﺮﺭ )‪ (3‬ﺷﻌﺒﺎﻥ ﺑﺎﻟﺼﻴﺎﻡ‪،‬‬
‫ﻭﺇﻓﺮﺍﺩ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﺑﺎﻟﻘﻴﺎﻡ‪ ،‬ﻭﺻﺎﺭ ﻧﻈﲑ ﻫﺬﺍ‪ :‬ﻟﻮ )‪ (4‬ﺃﺣﺪﺛﺖ ﺻﻼﺓ ﻣﻘﻴﺪﺓ ﻟﻴﺎﱄ ﺍﻟﻌﺸﺮ )‪ (5‬ﺃﻭ‬
‫ﺑﲔ ﺍﻟﻌﺸﺎﺋﲔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﺎﻟﻌﺒﺎﺩﺍﺕ ﺛﻼﺛﺔ‪:‬‬
‫)‪(6‬‬
‫ﻣﻦ ﺭﻛﻌﱵ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ‪،‬‬ ‫ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺴﺘﺤﺐ ﲞﺼﻮﺻﻪ‪ :‬ﻛﺎﻟﻨﻔﻞ ﺍﳌﻘﻴﺪ‬
‫ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﻫﺬﺍ ﻣﻨﻪ ﺍﳌﺆﻗﺖ ﻛﻘﻴﺎﻡ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﻭﻣﻨﻪ ﺍﳌﻘﻴﺪ ﺑﺴﺒﺐ‪ :‬ﻛﺼﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﻭﺻﻼﺓ ﺍﻵﻳﺎﺕ )‪. (7‬‬
‫ﰒ ﻗﺪ ﻳﻜﻮﻥ ﻣﻘﺪﺭﺍ )‪ (8‬ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺑﻌﺪﺩ‪ :‬ﻛﺎﻟﻮﺗﺮ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻄﻠﻘﺎ ﻣﻊ ﻓﻀﻞ ﺍﻟﻮﻗﺖ‪:‬‬
‫ﻛﺎﻟﺼﻼﺓ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺼﺎﺭﺕ ﺃﻗﺴﺎﻡ ﺍﳌﻘﻴﺪ ﺃﺭﺑﻌﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﻫﻮ ﻣﺴﺘﺤﺐ ﺑﻌﻤﻮﻡ ﻣﻌﻨﺎﻩ‪ ،‬ﻛﺎﻟﻨﻔﻞ ﺍﳌﻄﻠﻖ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻤﺲ ﺇﺫﺍ ﻃﻠﻌﺖ‬
‫ﻓﺎﻟﺼﻼﺓ ﻣﺸﻬﻮﺩﺓ ﳏﻀﻮﺭﺓ ﺣﱴ ﻳﺼﻠﻲ ﺍﻟﻌﺼﺮ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻜﺮﻭﻩ ﲣﺼﻴﺼﻪ ﻻ ﻣﻊ ﻏﲑﻩ ﻛﻘﻴﺎﻡ )‪ (9‬ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‪ .‬ﻭﻗﺪ ﻳﻜﺮﻩ ﻣﻄﻠﻘﺎ‪ ،‬ﺇﻻ‬
‫ﰲ ﺃﺣﻮﺍﻝ ﳐﺼﻮﺻﺔ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ‪ .‬ﻭﳍﺬﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ‬
‫ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻭﺍﻟﻌﺼﺮ‪ ،‬ﻫﻞ ﻫﻮ ﻟﺌﻼ ﻳﻔﻀﻲ ﺇﱃ ﲢﺮﻱ ﺍﻟﺼﻼﺓ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﲑﺧﺺ ﰲ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﻘﺼﺪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻤﺎ ﺫﻛﺮﻩ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺳﺮﺩ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻧﻈﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺼﺎﺭ ﻧﻈﲑ ﻫﺬﺍ ﻣﺎ ﻟﻮ ﺃﺣﺪﺛﺖ ﻟﻴﺎﱄ ﺍﻟﻌﺸﺮ ﺻﻼﺓ ﻣﻘﻴﺪﺓ ‪.‬‬
‫)‪ (6‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺑﺴﺒﺐ ﻛﺼﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ )ﺳﻄﺮ ﻭﻧﺼﻒ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (7‬ﺻﻼﺓ ﺍﻵﻳﺎﺕ ‪ :‬ﺻﻼﺓ ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﻭﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ‪ .‬ﻭﻣﺎ ﻳﺸﺮﻉ ﻣﻦ ﺍﻟﻔﺰﻉ ﻟﻠﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻨﻮﺍﺯﻝ ﻭﺍﻟﺰﻻﺯﻝ‬
‫ﻭﳓﻮﻫﺎ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻣﻘﻴﺪﺍ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻗﺮﺭ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻻ ﻣﻊ ﻏﲑﻩ ﻛﺎﻟﻘﻴﺎﻡ ‪.‬‬

‫‪٦٠٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺫﻭﺍﺕ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﺎﺭﺿﺔ‪ ،‬ﺃﻭ ﻫﻮ )‪ (1‬ﻲ ﻣﻄﻠﻖ ﻻ ﻳﺴﺘﺜﲎ ﻣﻨﻪ ﺇﻻ ﻗﺪﺭ ﺍﳊﺎﺟﺔ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪،‬‬
‫ﳘﺎ ﺭﻭﺍﻳﺘﺎﻥ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﻓﻴﻬﺎ ﺃﻗﻮﺍﻝ ﺃﺧﺮ ﻟﻠﻌﻠﻤﺎﺀ )‪. (3) (2‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻲ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ٧٥٦ / ١‬ـ ‪ ، (٧٦٨‬ﻭﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ )‪ ١٣١ / ١‬ـ ‪. (١٣٥‬‬

‫‪٦٠١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺍﻷﻋﻴﺎﺩ ﺍﳌﻜﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ‬
‫ﻭﻗﺪ ﳛﺪﺙ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻔﺎﺿﻞ‪ ،‬ﻣﻊ ﺍﻟﻌﻴﺪ ﺍﻟﻌﻤﻠﻲ ﺍﶈﺪﺙ‪ ،‬ﺍﻟﻌﻴﺪ ﺍﳌﻜﺎﱐ‪ ،‬ﻓﻴﻐﻠﻆ ﻗﺒﺢ ﻫﺬﺍ‪،‬‬
‫ﻭﻳﺼﲑ ﺧﺮﻭﺟﺎ ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﻳﻔﻌﻞ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﳑﺎ ﻻ ﺃﻋﻠﻢ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﺧﻼﻓﺎ ﰲ ﺍﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﻗﺼﺪ ﻗﱪ ﺑﻌﺾ ﻣﻦ ﳛﺴﻦ ﺑﻪ ﺍﻟﻈﻦ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﻈﻴﻢ‬
‫ﻋﻨﺪ ﻗﱪﻩ‪ ،‬ﻛﻤﺎ ﻳﻔﻌﻞ ﰲ ﺑﻌﺾ ﺃﺭﺽ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ‪ ،‬ﻭﺍﻟﺘﻌﺮﻳﻒ ﻫﻨﺎﻙ‪ ،‬ﻛﻤﺎ ﻳﻔﻌﻞ ﺑﻌﺮﻓﺎﺕ‬
‫ﻓﺈﻥ ﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﳊﺞ ﺍﳌﺒﺘﺪﻉ ﺍﻟﺬﻱ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ‪ ،‬ﻭﻣﻀﺎﻫﺎﺓ ﻟﻠﺤﺞ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ‪،‬‬
‫ﻭﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﺃﻋﻴﺎﺩﺍ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺴﻔﺮ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻟﻠﺘﻌﺮﻳﻒ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺃﻳﻀﺎ ﺿﻼﻝ ﺑﲔ‪ ،‬ﻓﺈﻥ ﺯﻳﺎﺭﺓ‬
‫ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻣﺴﺘﺤﺒﺔ ﻣﺸﺮﻭﻋﺔ ﻟﻠﺼﻼﺓ ﻓﻴﻪ ﻭﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺗﺸﺪ‬
‫ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ‪ ،‬ﻟﻜﻦ ﻗﺼﺪ ﺇﺗﻴﺎﻧﻪ ﰲ ﺃﻳﺎﻡ ﺍﳊﺞ ﻫﻮ ﺍﳌﻜﺮﻭﻩ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﲣﺼﻴﺺ ﻭﻗﺖ ﻣﻌﲔ‬
‫ﺑﺰﻳﺎﺭﺓ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﻻ ﺧﺼﻮﺹ ﻟﺰﻳﺎﺭﺗﻪ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﻏﲑﻩ‪.‬‬
‫ﰒ ﻓﻴﻪ ﺃﻳﻀﺎ ﻣﻀﺎﻫﺎﺓ ﻟﻠﺤﺞ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺗﺸﺒﻴﻪ ﻟﻪ ﺑﺎﻟﻜﻌﺒﺔ‪ ،‬ﻭﳍﺬﺍ ﻗﺪ ﺃﻓﻀﻰ ﺇﱃ‬
‫ﻣﺎ ﻻ ﻳﺸﻚ ﻣﺴﻠﻢ ﰲ ﺃﻧﻪ ﺷﺮﻳﻌﺔ ﺃﺧﺮﻯ‪ ،‬ﻏﲑ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺪ ﻳﻔﻌﻠﻪ ﺑﻌﺾ‬
‫ﺍﻟﻀﻼﻝ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺼﺨﺮﺓ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻫﻨﺎﻙ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺼﺪ ﺍﻟﻨﺴﻚ ﻫﻨﺎﻙ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻀﻼﻝ )‪ (1‬ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﻘﺒﺔ ﺍﻟﱵ ﲜﺒﻞ ﺍﻟﺮﲪﺔ ﺑﻌﺮﻓﺔ )‪ (2‬ﻛﻤﺎ‬
‫ﻳﻄﺎﻑ ﺑﺎﻟﻜﻌﺒﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻻﺟﺘﻤﺎﻉ ﰲ ﻫﺬﺍ ﺍﳌﻮﺳﻢ ﻹﻧﺸﺎﺩ ﺍﻟﻐﻨﺎﺀ ﺃﻭ ﺍﻟﻀﺮﺏ ﺑﺎﻟﺪﻑ ﺑﺎﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‬
‫ﻭﳓﻮﻩ‪ ،‬ﻓﻤﻦ ﺃﻗﺒﺢ ﺍﳌﻨﻜﺮﺍﺕ ﻣﻦ ﺟﻬﺎﺕ ﺃﺧﺮﻯ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺍﻟﺼﻼﺓ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬

‫)‪ (2‬ﺍﻵﻥ ﲝﻤﺪ ﺍﷲ ﻻ ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﻘﺒﺔ ﲜﺒﻞ ﻋﺮﻓﺎﺕ ﻭﺫﻟﻚ ﺑﻔﻀﻞ ﺍﷲ ﰒ ﺑﻔﻀﻞ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ‪،‬‬
‫ﺍﻟﱵ ﻧﺎﺻﺮﻫﺎ ﺍﻷﺋﻤﺔ ﻣﻦ ﺁﻝ ﺳﻌﻮﺩ ‪ ،‬ﻭﺍﻟﱵ ﻫﻴﺄﻫﺎ ﺍﷲ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﻭﺍﻷﺑﻨﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ﰲ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪،‬‬
‫ﻭﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳛﻤﻴﻬﺎ ﻣﻦ ﻛﻴﺪ ﺍﳌﺒﺘﺪﻋﲔ ﺍﻟﺬﻳﻦ ﻣﺎ ﻓﺘﺌﻮﺍ ﳛﺎﻭﻟﻮﻥ ﺇﺣﻴﺎﺀ ﺑﺪﻋﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ‪.‬‬

‫‪٦٠٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻓﻜﻴﻒ‬ ‫ﻓﺈﻥ ﺫﻟﻚ ﻓﻴﻪ ﻣﺎ ‪‬ﻲ ﻋﻨﻪ ﺧﺎﺭﺝ ﺍﳌﺴﺎﺟﺪ‬ ‫ﻣﻨﻬﺎ‪ :‬ﻓﻌﻞ ﺫﻟﻚ ﰲ ﺍﳌﺴﺠﺪ‬
‫ﺑﺎﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ؟!‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﲣﺎﺫ ﺍﻟﺒﺎﻃﻞ ﺩﻳﻨﺎ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﻓﻌﻠﻪ ﰲ ﺍﳌﻮﺳﻢ‪.‬‬
‫)‪(3‬‬
‫ﻣﺴﺠﺪ ﺑﻠﺪﻩ ﻳﻮﻡ ﻋﺮﻓﺔ ﻟﻠﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺘﻌﺮﻳﻒ ﰲ‬ ‫ﻓﺄﻣﺎ ﻗﺼﺪ ﺍﻟﺮﺟﻞ‬
‫)‪(4‬‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺍﻷﻣﺼﺎﺭ ﺍﻟﺬﻱ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻪ‪ ،‬ﻓﻔﻌﻠﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻤﺮﻭ ﺑﻦ ﺣﺮﻳﺚ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﺭﺧﺺ ﻓﻴﻪ ﺃﲪﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻻ ﻳﺴﺘﺤﺒﻪ‬ ‫ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺒﺼﺮﻳﲔ ﻭﺍﳌﺪﻧﻴﲔ‬
‫)‪(8‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ )‪ . (7‬ﻭﻛﺮﻫﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻜﻮﻓﻴﲔ ﻭﺍﳌﺪﻧﻴﲔ‪ :‬ﻛـﺈﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‬
‫ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﻣﻦ ﻛﺮﻫﻪ ﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻴﻨﺪﺭﺝ ﰲ ﺍﻟﻌﻤﻮﻡ ﻟﻔﻈﺎ ﻭﻣﻌﲎ‪.‬‬
‫ﻭﻣﻦ ﺭﺧﺺ ﻓﻴﻪ ﻗﺎﻝ‪ :‬ﻓﻌﻠﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺎﻟﺒﺼﺮﺓ )‪ (9‬ﺣﲔ ﻛﺎﻥ ﺧﻠﻴﻔﺔ ﻟﻌﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﻔﻌﻞ ﰲ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻣﻦ ﻏﲑ ﺇﻧﻜﺎﺭ ﻻ‬
‫ﻳﻜﻮﻥ ﺑﺪﻋﺔ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻷﻗﺼﻰ ﻭﳓﻮﻩ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳌﺴﺠﺪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺮﺟﻞ ﺍﳌﺴﻠﻢ ‪.‬‬
‫)‪ (4‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﺣﺮﻳﺚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻘﺮﺷﻲ ﺍﳌﺨﺰﻭﻣﻲ ‪ ،‬ﻗﻴﻞ ﺑﺄﻧﻪ ﻭﻟﺪ ﻗﺒﻞ ﺍﳍﺠﺮﺓ‬
‫ﺑﺴﻨﺘﲔ ‪ ،‬ﻭﱄ ﺇﻣﺎﺭﺓ ﺍﻟﻜﻮﻓﺔ ﺃﻳﺎﻡ ﺯﻳﺎﺩ ﻭﺍﺑﻨﻪ ﻋﺒﻴﺪ ﺍﷲ ‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ )‪٨٥‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪، (٥٣١ / ٢‬‬
‫)ﺕ‪ ، (٥٨٠٨‬ﻭﺍﻻﺳﺘﻴﻌﺎﺏ ‪‬ﺎﻣﺶ ﺍﻹﺻﺎﺑﺔ )‪. (٥١٥ / ٢‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪ ، (١١٨ ، ١١٧ / ٥‬ﻭﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪. (٢٥٩ / ٢‬‬
‫)‪ (6‬ﰲ )ﺩ( ‪ :‬ﻻ ﻳﺴﺘﻘﺒﺤﻪ ‪.‬‬
‫)‪ (7‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪. (٢٥٩ / ٢‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪. (١١٨ / ٥‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪ ، (١١٨ / ٥‬ﺣﻴﺚ ﺫﻛﺮ ﻋﻦ ﺍﳊﺴﻦ ﺃﻥ ﺃﻭﻝ ﻣﻦ ﺻﻨﻊ ﺫﻟﻚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﰲ ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪. (٢٥٩ / ٢‬‬

‫‪٦٠٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﻜﻦ ﻣﺎ ﻳﺰﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺭﻓﻊ ﺍﻷﺻﻮﺍﺕ ﺍﻟﺮﻓﻊ ﺍﻟﺸﺪﻳﺪ ﰲ )‪ (1‬ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺪﻋﺎﺀ‪ ،‬ﻭﺃﻧﻮﺍﻉ‬
‫ﻣﻦ ﺍﳋﻄﺐ ﻭﺍﻷﺷﻌﺎﺭ ﺍﻟﺒﺎﻃﻠﺔ ﻣﻜﺮﻭﻩ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﻏﲑﻩ‪ .‬ﻗﺎﻝ ﺍﳌﺮﻭﺯﻱ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﻳﻘﻮﻝ‪" :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺮ ﺩﻋﺎﺀﻩ؛ ﻟﻘﻮﻟﻪ‪ . (3) (2) { $pkÍ5 ôMÏù$sƒéB Ÿwur y7Ï?Ÿx|ÁÎ/ ö•ygøgrB Ÿwur } :‬ﻗﺎﻝ‪:‬‬
‫)‪(4‬‬
‫ﻳﻜﺮﻩ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﺃﺻﻮﺍ‪‬ﻢ‬ ‫ﻫﺬﺍ ﰲ ﺍﻟﺪﻋﺎﺀ‪ .‬ﻗﺎﻝ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﻭﻛﺎﻥ‬
‫ﺑﺎﻟﺪﻋﺎﺀ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﳋﻼﻝ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻗﺎﻝ‪" :‬ﺃﺣﺪﺙ ﺍﻟﻨﺎﺱ‬
‫ﺍﻟﺼﻮﺕ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ" )‪. (5‬‬
‫ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻋﺮﻭﺑﺔ‪ :‬ﺃﻥ ﳎﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ )‪ (6‬ﲰﻊ ﻗﻮﻣﺎ ﻳﻌﺠﻮﻥ ﰲ ﺩﻋﺎﺋﻬﻢ‪ ،‬ﻓﻤﺸﻰ‬
‫ﺇﻟﻴﻬﻢ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻘﻮﻡ‪ ،‬ﺇﻥ ﻛﻨﺘﻢ ﺃﺻﺒﺘﻢ ﻓﻀﻼ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻟﻘﺪ ﺿﻠﻠﺘﻢ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺠﻌﻠﻮﺍ ﻳﺘﺴﻠﻠﻮﻥ ﺭﺟﻼ ﺭﺟﻼ‪ ،‬ﺣﱴ ﺗﺮﻛﻮﺍ ﺑﻐﻴﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ )‪. (7‬‬
‫)‪(10‬‬ ‫)‪(9) (8‬‬
‫ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻠﺤﺴﻦ‪:‬‬ ‫ﻋﻦ ﺃﰊ ﺍﻟﺘﻴﺎﺡ‬ ‫ﻭﺭﻭﻯ ﺃﻳﻀﺎ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺍﺑﻦ ﺷﻮﺫﺏ‬

‫)‪ (1‬ﰲ )ﺏ ﺩ( ‪ :‬ﻫﻨﺎ ﰲ ﺍﳌﺴﺎﺟﺪ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ ‪. ١١٠ :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ . ١١٠‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻛﻤﻞ ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ‪ .‬ﻭﻫﻮ ﺃﻗﺮﺏ ﻟﻠﺼﻮﺍﺏ ‪.‬‬
‫)‪ (5‬ﱂ ﺃﺟﺪﻩ ‪ .‬ﻭﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﻟﻠﺨﻼﻝ ﱂ ﺃﺣﺼﻞ ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﳎﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﻤﲑ ﺑﻦ ﺑﺴﻄﺎﻡ ﺍﳍﻤﺪﺍﱐ ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ ‪ ،‬ﻭﻳﻘﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ‪ ،‬ﺍﻟﻜﻮﰲ ‪ ،‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ﰲ‬
‫ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻗﺪ ﺗﻐﲑ ﰲ ﺃﻭﺍﺧﺮ ﻋﻤﺮﻩ ‪ .‬ﻣﺎﺕ ﺳﻨﺔ )‪١٤٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٢٢٩ / ٢‬ﺕ‬
‫‪. ( ٩١٩‬‬
‫)‪ (7‬ﱂ ﺃﺟﺪﻩ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﺑﻦ ﺳﻮﺩﻑ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (9‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺷﻮﺫﺏ ﺍﳋﺮﺍﺳﺎﱐ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪) :‬ﺻﺪﻭﻕ‬
‫ﻋﺎﺑﺪ( ﺃﺧﺮﺝ ﻟﻪ ﺍﻷﺭﺑﻌﺔ ‪ .‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪١٥٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٤٢٣ / ١‬ﺕ ‪. (٣٨٠‬‬
‫)‪ (10‬ﻫﻮ ﻳﺰﻳﺪ ﺑﻦ ﲪﻴﺪ ﺍﻟﻀﺒﻌﻲ ‪ ،‬ﺃﺑﻮ ﺍﻟﺘﻴﺎﺡ ‪ ،‬ﻣﺸﻬﻮﺭ ﺑﻜﻨﻴﺘﻪ ‪ ،‬ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻘﺎﺕ ﺍﻷﺛﺒﺎﺕ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٢٨‬ﻫـ( ﺍﻧﻈﺮ ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٦٣ / ٢‬ﺕ ‪. (٢٤٠‬‬

‫‪٦٠٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺇﻥ‬ ‫ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﲑﻓﻌﻮﻥ ﺃﺻﻮﺍ‪‬ﻢ ﺑﺎﻟﺪﻋﺎﺀ‪ .‬ﻓﻘﺎﻝ ﺍﳊﺴﻦ‬ ‫ﺇﻣﺎﻣﻨﺎ ﻳﻘﺺ‪ ،‬ﻓﻴﺠﺘﻤﻊ‬
‫ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﺪﻋﺎﺀ ﻟﺒﺪﻋﺔ‪ ،‬ﻭﺇﻥ ﻣﺪ ﺍﻷﻳﺪﻱ ﺑﺎﻟﺪﻋﺎﺀ ﻟﺒﺪﻋﺔ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‬
‫ﻟﺒﺪﻋﺔ )‪. (3‬‬
‫ﻓﺮﻓﻊ ﺍﻷﻳﺪﻱ ﻓﻴﻪ ﺧﻼﻑ ﻭﺃﺣﺎﺩﻳﺚ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻌﻬﺎ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻭﺗﻠﻚ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﺍﻟﱵ ﱂ ﳜﺘﻠﻒ ﻓﻴﻬﺎ‪ :‬ﺃﻥ ﰲ ﺗﻠﻚ‬
‫)‪(4‬‬
‫ﺑﻌﻴﻨﻬﺎ ﻟﻠﺘﻌﺮﻳﻒ ﻓﻴﻬﺎ‪ :‬ﻛﻘﱪ ﺍﻟﺼﺎﱀ‪ ،‬ﺃﻭ ﻛﺎﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻭﻫﺬﺍ ﺗﺸﺒﻴﻪ‬ ‫ﻗﺼﺪ ﺑﻘﻌﺔ‬
‫ﺑﻌﺮﻓﺎﺕ‪ ،‬ﲞﻼﻑ ﻣﺴﺠﺪ ﺍﳌﺼﺮ‪ ،‬ﻓﺈﻧﻪ ﻗﺼﺪ ﻟﻪ ﺑﻨﻮﻋﻪ ﻻ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻧﻮﻉ ﺍﳌﺴﺎﺟﺪ ﳑﺎ ﺷﺮﻉ‬
‫ﻗﺼﺪﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﻵﰐ ﺇﱃ ﺍﳌﺴﺠﺪ ﻟﻴﺲ ﻗﺼﺪﻩ ﻣﻜﺎﻧﺎ ﻣﻌﻴﻨﺎ ﻻ ﻳﺘﺒﺪﻝ ﺍﲰﻪ ﻭﺣﻜﻤﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﺽ‬
‫ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ‪ ،‬ﲝﻴﺚ ﻟﻮ ﺣﻮﻝ ﺫﻟﻚ ﺍﳌﺴﺠﺪ ﻟﺘﺤﻮﻝ ﺣﻜﻤﻪ‪ ،‬ﻭﳍﺬﺍ ﻻ ﺗﺘﻌﻠﻖ ﺍﻟﻘﻠﻮﺏ‬
‫ﺇﻻ ﺑﻨﻮﻉ ﺍﳌﺴﺠﺪ ﻻ ﲞﺼﻮﺻﻪ‪.‬‬
‫ﻭﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺷﺪ ﺍﻟﺮﺣﺎﻝ ﺇﱃ ﻣﻜﺎﻥ ﻟﻠﺘﻌﺮﻳﻒ ﻓﻴﻪ‪ ،‬ﻣﺜﻞ ﺍﳊﺞ‪ ،‬ﲞﻼﻑ ﺍﳌﺼﺮ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ‪ :‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪،‬‬

‫ﻭﻣﺴﺠﺪﻱ ﻫﺬﺍ { )‪ . (6) (5‬ﻫﺬﺍ ﳑﺎ ﻻ ﺃﻋﻠﻢ ﻓﻴﻪ ﺧﻼﻓﺎ‪ .‬ﻓﻘﺪ ‪‬ﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺍﻟﺴﻔﺮ ﺇﱃ‬
‫ﻏﲑ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺇﺗﻴﺎﻥ ﺍﻟﺮﺟﻞ ﻣﺴﺠﺪ ﻣﺼﺮﻩ‪ :‬ﺇﻣﺎ ﻭﺍﺟﺐ ﻛﺎﳉﻤﻌﺔ‪ ،‬ﻭﺇﻣﺎ‬
‫ﻣﺴﺘﺤﺐ ﻛﺎﻻﻋﺘﻜﺎﻑ ﺑﻪ‪.‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻓﻴﺠﻤﻊ ‪.‬‬

‫)‪ (2‬ﻫﻮ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ‪ :‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﱂ ﺃﺟﺪﻩ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻗﺼﺪ ﻣﻨﻔﻌﺔ ﺑﻌﻀﻬﺎ ﺍﻟﺘﻌﺮﻳﻒ ﻓﻴﻬﺎ ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (١١٣٢‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٣٩٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪، (٢٠٣٣‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٤٠٩‬ﺃﲪﺪ )‪ ، (٢٣٤/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٢١‬‬
‫)‪ (6‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﰲ ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪،‬‬
‫ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (١١٨٩‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٦٣ / ٣‬ﻭﻣﺴﻠﻢ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٠١٤ / ٢) ، (١٣٩٧‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﺘﻌﺮﻳﻒ ﻋﻨﺪ ﺍﻟﻘﱪ ﺍﲣﺎﺫ ﻟﻪ ﻋﻴﺪﺍ‪ ،‬ﻭﻫﺬﺍ ﺑﻨﻔﺴﻪ ﳏﺮﻡ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﻴﻪ ﺷﺪ‬
‫ﻟﻠﺮﺣﻞ‪ ،‬ﺃﻭ ﱂ ﻳﻜﻦ‪ ،‬ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﻳﻮﻡ ﻋﺮﻓﺔ ﺃﻭ ﰲ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﻋﻴﺎﺩ ﺍﳌﻜﺎﻧﻴﺔ ﻣﻊ‬
‫ﺍﻟﺰﻣﺎﻧﻴﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺃﺣﺪﺙ ﰲ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻣﻦ ﺿﺮﺏ ﺍﻟﺒﻮﻗﺎﺕ ﻭﺍﻟﻄﺒﻮﻝ ﻓﺈﻥ ﻫﺬﺍ ﻣﻜﺮﻭﻩ ﰲ ﺍﻟﻌﻴﺪ‬
‫ﻭﻏﲑﻩ‪ ،‬ﻻ ﺍﺧﺘﺼﺎﺹ ﻟﻠﻌﻴﺪ ﺑﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﺒﺲ ﺍﳊﺮﻳﺮ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﰲ ﺍﻟﺸﺮﻉ‬
‫ﻭﺗﺮﻙ ﺍﻟﺴﻨﻦ ﻣﻦ ﺟﻨﺲ ﻓﻌﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺇﻗﺎﻣﺔ ﺍﳌﻮﺍﺳﻢ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ )‪ (1‬ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ‬
‫ﻳﻘﻴﻤﻮ‪‬ﺎ‪ ،‬ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﳋﻄﺒﺔ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﺼﺪﻗﺔ ﰲ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﺍﻟﺬﺑﺢ ﰲ ﺍﻷﺿﺤﻰ‪.‬‬
‫ﻓﺈﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﺼﺮ ﰲ ﺍﻟﺘﻜﺒﲑ ﺍﳌﺸﺮﻭﻉ‪ .‬ﻭﻣﻦ ﺍﻷﺋﻤﺔ ﻣﻦ ﻳﺘﺮﻙ ﺃﻥ ﳜﻄﺐ ﻟﻠﺮﺟﺎﻝ‬
‫ﻭﺍﻟﻨﺴﺎﺀ‪ .‬ﻛﻤﺎ ﻛﺎﻥ ﺭﺳﻮﻝ )‪ (2‬ﺍﷲ ‪ r‬ﳜﻄﺐ ﺍﻟﺮﺟﺎﻝ ﰒ ﺍﻟﻨﺴﺎﺀ )‪. (3‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺬﻛﺮ ﰲ ﺧﻄﺒﺘﻪ )‪ (4‬ﻣﺎ ﻳﻨﺒﻐﻲ ﺫﻛﺮﻩ‪ ،‬ﺑﻞ ﻳﻌﺪﻝ ﺇﱃ ﻣﺎ ﺗﻘﻞ ﻓﺎﺋﺪﺗﻪ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﻻ ﻳﻨﺤﺮ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﺑﺎﳌﺼﻠﻰ ﻭﻫﻮ ﺗﺮﻙ ﻟﻠﺴﻨﺔ‪ ،‬ﺇﱃ ﺃﻣﻮﺭ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺴﻨﺔ )‪ (5‬ﻓﺈﻥ ﺍﻟﺪﻳﻦ‬
‫ﻫﻮ ﻓﻌﻞ ﺍﳌﻌﺮﻭﻑ ﻭﺍﻷﻣﺮ ﺑﻪ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﻨﻜﺮ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ‪.‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﺎﺑﻘﻮﻥ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺍﻟﻨﱯ ‪.‬‬
‫)‪ (3‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٩٧٩ ، ٩٧٨‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪( ٨٨٤‬‬
‫ﰲ ﻣﺴﻠﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ﺧﻄﺒﺔ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻏﲑ ﺍﻟﺴﻨﺔ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﺃﻧﻮﺍﻉ ﺍﻷﻋﻴﺎﺩ ﺍﳌﻜﺎﻧﻴﺔ‬
‫ﻭﺃﻣﺎ ﺍﻷﻋﻴﺎﺩ ﺍﳌﻜﺎﻧﻴﺔ ﻓﺘﻨﻘﺴﻢ ﺃﻳﻀﺎ ﻛﺎﻟﺰﻣﺎﻧﻴﺔ ‪ (1) -‬ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﻣﺎ ﻻ ﺧﺼﻮﺹ )‪ (2‬ﻟﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻟﻪ ﺧﺼﻴﺼﺔ ﻻ ﺗﻘﺘﻀﻲ ﻗﺼﺪﻩ ﻟﻠﻌﺒﺎﺩﺓ ﻓﻴﻪ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﻳﺸﺮﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻴﻪ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺘﺨﺬ ﻋﻴﺪﺍ‪.‬‬
‫ﻭﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺟﺎﺀﺕ ﺍﻵﺛﺎﺭ ‪‬ﺎ‪ .‬ﻣﺜﻞ ﻗﻮﻟﻪ ‪ r‬ﻟﻠﺬﻱ ﻧﺬﺭ ﺃﻥ ﻳﻨﺤﺮ ﺑﺒﻮﺍﻧﺔ‪ } :‬ﺃ‪‬ﺎ‬

‫ﻭﺛﻦ ﻣﻦ ﺃﻭﺛﺎﻥ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺃﻭ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ؟ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﻭﻑ ﺑﻨﺬﺭﻙ { )‪. (4) (3‬‬

‫ﻭﻣﺜﻞ ﻗﻮﻟﻪ ‪ } r‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪ‪‬ﺍ { )‪ . (6) (5‬ﻭﻣﺜﻞ ‪‬ﻲ ﻋﻤﺮ ﻋﻦ ﺍﲣﺎﺫ ﺁﺛﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﺃﻋﻴﺎﺩﺍ‪ .‬ﻛﻤﺎ ﺳﻨﺬﻛﺮﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﺛﻼﺙ ﺃﻗﺴﺎﻡ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺧﻮﺹ ‪.‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪. (٣٣١٣‬‬
‫)‪ (4‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (5‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫‪٦٠٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻣﻜﺎﻥ ﻻ ﺧﺼﻮﺹ ﻟﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬

‫ﻓﻬﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺃﺣﺪﻫﺎ ﻣﻜﺎﻥ ﻻ ﻓﻀﻞ ﻟﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺻﻼ‪ ،‬ﻭﻻ ﻓﻴﻪ ﻣﺎ ﻳﻮﺟﺐ‬
‫ﺗﻔﻀﻴﻠﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺴﺎﺋﺮ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﺃﻭ ﺩﻭ‪‬ﺎ‪ ،‬ﻓﻘﺼﺪ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‪ ،‬ﺃﻭ ﻗﺼﺪ )‪ (1‬ﺍﻻﺟﺘﻤﺎﻉ ﻓﻴﻪ‬
‫ﻟﺼﻼﺓ ﺃﻭ ﺩﻋﺎﺀ‪ ،‬ﺃﻭ ﺫﻛﺮ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ -‬ﺿﻼﻝ ﺑﲔ‪.‬‬
‫ﰒ ﺇﻥ ﻛﺎﻥ ﺑﻪ ﺑﻌﺾ ﺁﺛﺎﺭ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺃﻭ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ ﻏﲑﻫﻢ‪ ،‬ﺻﺎﺭ ﺃﻗﺒﺢ ﻭﺃﻗﺒﺢ‪،‬‬
‫)‪(2‬‬
‫ﻭﺩﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﰲ ﺍﻟﺒﺎﺏ ﻗﺒﻠﻪ‪ ،‬ﰲ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ‪ .‬ﻭﻫﺬﻩ ﺃﻧﻮﺍﻉ ﻻ ﳝﻜﻦ ﺿﺒﻄﻬﺎ‬
‫ﲞﻼﻑ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﳏﺼﻮﺭ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻀﺮﺏ ﺃﻗﺒﺢ ﻣﻦ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﺸﺒﻪ ﻋﺒﺎﺩﻩ‬
‫ﺍﻷﻭﺛﺎﻥ ﺃﻭ ﻫﻮ ﺫﺭﻳﻌﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﻧﻮﻉ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﺇﺫ ﻋﺒﺎﺩ ﺍﻷﻭﺛﺎﻥ ﻛﺎﻧﻮﺍ ﻳﻘﺼﺪﻭﻥ‬
‫ﺑﻘﻌﺔ ﺑﻌﻴﻨﻬﺎ ﻟﺘﻤﺜﺎﻝ ﻫﻨﺎﻙ ﺃﻭ ﻏﲑ ﲤﺜﺎﻝ‪ ،‬ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺫﻟﻚ ﻳﻘﺮ‪‬ﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﻜﺒﺎﺭ ﺍﻟﱵ ﺗﺸﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻼﺕ‪ ،‬ﻭﺍﻟﻌﺰﻯ‪ ،‬ﻭﻣﻨﺎﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻷﺧﺮﻯ‪ .‬ﻛﻤﺎ‬
‫‪spsWÏ9$¨W9$# no4quZtBur‬‬ ‫&‪ÇÊÒÈ 3“¨“ãèø9$#ur |M»¯=9$# ãLäê÷ƒuät•sùr‬‬ ‫ﺣﻴﺚ ﻳﻘﻮﻝ‪} :‬‬ ‫)‪(3‬‬
‫ﺫﻛﺮ ﺍﷲ ﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻪ‬

‫?‪. (4) { ÇËËÈ #“u”•ÅÊ ×pyJó¡Ï% #]ŒÎ) y7ù=Ï‬‬ ‫‪ÇËÊÈ 4Ós\RW{$# ã&s!ur ã•x.©%!$# ãNä3s9r& ÇËÉÈ #“t•÷zW{$#‬‬

‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ )‪ (5‬ﳌﺼﺮ ﻣﻦ ﺃﻣﺼﺎﺭ ﺍﻟﻌﺮﺏ‪ .‬ﻭﺍﻷﻣﺼﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻦ ﻧﺎﺣﻴﺔ‬
‫ﺍﳊﺮﻡ‪ ،‬ﻭﻣﻮﺍﻗﻴﺖ ﺍﳊﺞ ﺛﻼﺛﺔ‪ :‬ﻣﻜﺔ‪ ،‬ﻭﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺍﻟﻄﺎﺋﻒ‪.‬‬
‫ﻓﻜﺎﻧﺖ ﺍﻟﻼﺕ‪ :‬ﻷﻫﻞ ﺍﻟﻄﺎﺋﻒ‪ ،‬ﺫﻛﺮﻭﺍ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﺭﺟﻼ ﺻﺎﳊﺎ‪ ،‬ﻳﻠﺖ ﺍﻟﺴﻮﻳﻖ‬
‫ﻟﻠﺤﺠﻴﺞ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﻋﻜﻔﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ﻣﺪﺓ‪ ،‬ﰒ ﺍﲣﺬﻭﺍ ﲤﺜﺎﻟﻪ )‪ (6‬ﰒ ﺑﻨﻮﺍ ﻋﻠﻴﻪ ﺑﻨﻴﺔ ﲰﻮﻫﺎ‪ :‬ﺑﻴﺖ‬
‫)‪(2‬‬
‫ﺍﻟﺮﺑﺔ‪ .‬ﻭﻗﺼﺘﻬﺎ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﳌﺎ ﺑﻌﺚ ﺍﻟﻨﱯ ‪ r‬ﳍﺪﻣﻬﺎ ﳌﺎ )‪ (7‬ﺍﻓﺘﺘﺤﺖ ﺍﻟﻄﺎﺋﻒ )‪ (1‬ﺑﻌﺪ ﻓﺘﺢ ﻣﻜﺔ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻭﻫﺬﺍ ﺍﻻﺟﺘﻤﺎﻉ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻭﻫﺬﺍ ﻧﻮﻉ ﻻ ﳝﻜﻦ ﺿﺒﻄﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٢٢ -١٩‬‬
‫)‪ (5‬ﺍﻟﺜﻼﺛﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﲤﺜﺎﻻ ﻟﻪ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳍﺪﻣﻬﺎ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﳌﺎ ﺍﻓﺘﺘﺢ ﺍﻟﻄﺎﺋﻒ ‪ ،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﺗﻮﺿﻴﺢ ﻣﻜﺎﻥ ﺍﳍﺎﻣﺶ ‪.‬‬

‫‪٦٠٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺳﻨﺔ ﺗﺴﻊ ﻣﻦ ﺍﳍﺠﺮﺓ‪.‬‬

‫)‪(3‬‬
‫ﻷﻫﻞ ﻣﻜﺔ ﻗﺮﻳﺒﺎ ﻣﻦ ﻋﺮﻓﺎﺕ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺷﺠﺮﺓ ﻳﺬﲝﻮﻥ‬ ‫ﻭﺃﻣﺎ ﺍﻟﻌﺰﻯ‪ :‬ﻓﻜﺎﻧﺖ‬
‫ﻋﻨﺪﻫﺎ ﻭﻳﺪﻋﻮﻥ‪ .‬ﻓﺒﻌﺚ ﺍﻟﻨﱯ ‪ r‬ﺇﻟﻴﻬﺎ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻋﻘﺐ ﻓﺘﺢ ﻣﻜﺔ ﻓﺄﺯﺍﳍﺎ‪ ،‬ﻭﻗﺴﻢ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻣﺎﳍﺎ‪ ،‬ﻭﺧﺮﺟﺖ ﻣﻨﻬﺎ )‪ (4‬ﺷﻴﻄﺎﻧﺔ ﻧﺎﺷﺮﺓ ﺷﻌﺮﻫﺎ )‪ (5‬ﻓﻴﺌﺴﺖ ﺍﻟﻌﺰﻯ ﺃﻥ ﺗﻌﺒﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻨﺎﺓ‪ :‬ﻓﻜﺎﻧﺖ ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻳﻬﻠﻮﻥ ﳍﺎ ﺷﺮﻛﺎ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺬﻭ ﻗﺪﻳﺪ ﺍﳉﺒﻞ‬
‫ﺍﻟﺬﻱ ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺴﺎﺣﻞ‪.‬‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻠﻢ ﻛﻴﻒ ﻛﺎﻧﺖ ﺃﺣﻮﺍﻝ ﺍﳌﺸﺮﻛﲔ ﰲ ﻋﺒﺎﺩﺓ ﺃﻭﺛﺎ‪‬ﻢ‪ ،‬ﻭﻳﻌﺮﻑ ﺣﻘﻴﻘﺔ‬
‫ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﺫﻣﻪ ﺍﷲ‪ ،‬ﻭﺃﻧﻮﺍﻋﻪ‪ ،‬ﺣﱴ ﻳﺘﺒﲔ ﻟﻪ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﻌﺮﻑ ﻣﺎ ﻛﺮﻫﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪،‬‬
‫)‪(6‬‬
‫ﰲ ﺃﺧﺒﺎﺭ ﻣﻜﺔ‪،‬‬ ‫ﻓﻠﻴﻨﻈﺮ ﺳﲑﺓ ﺍﻟﻨﱯ ‪ r‬ﻭﺃﺣﻮﺍﻝ ﺍﻟﻌﺮﺏ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﺍﻷﺯﺭﻗﻲ‬
‫ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻟﻠﻤﺸﺮﻛﲔ ﺷﺠﺮﺓ ﻳﻌﻠﻘﻮﻥ ﻋﻠﻴﻬﺎ ﺃﺳﻠﺤﺘﻬﻢ‪ ،‬ﻭﻳﺴﻤﻮ‪‬ﺎ ﺫﺍﺕ ﺃﻧﻮﺍﻁ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺟﻌﻞ ﻟﻨﺎ ﺫﺍﺕ ﺃﻧﻮﺍﻁ‪ ،‬ﻛﻤﺎ ﳍﻢ ﺫﺍﺕ ﺃﻧﻮﺍﻁ‪ .‬ﻓﻘﺎﻝ‪ } :‬ﺍﷲ ﺃﻛﱪ‪،‬‬
‫ﻗﻠﺘﻢ ﻛﻤﺎ ﻗﺎﻝ ﻗﻮﻡ ﻣﻮﺳﻰ‪ :‬ﺍﺟﻌﻞ ﻟﻨﺎ ﺇﳍﺎ ﻛﻤﺎ ﳍﻢ ﺁﳍﺔ‪ ،‬ﺇ‪‬ﺎ ﺍﻟﺴﻨﻦ ﻟﺘﺮﻛﱭ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ‬
‫ﻗﺒﻠﻜﻢ { )‪ . (1) (7‬ﻓﺄﻧﻜﺮ ﺍﻟﻨﱯ ‪ r‬ﳎﺮﺩ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻟﻠﻜﻔﺎﺭ ﰲ ﺍﲣﺎﺫ ﺷﺠﺮﺓ ﻳﻌﻜﻔﻮﻥ ﻋﻠﻴﻬﺎ‪،‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. (٦١ / ٤‬‬
‫)‪ (2‬ﻣﻜﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﻁ( ‪ :‬ﻭﻛﺎﻧﺖ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﻣﻨﻪ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (٣١٦ / ٤‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﻘﺒﺔ ﺑﻦ ﺍﻷﺯﺭﻕ ‪ ،‬ﺃﺣﺪ ﺍﻹﺧﺒﺎﺭﻳﲔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺴﲑ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺍﻟﻨﺪﱘ ﰲ ﺍﻟﻔﻬﺮﺳﺖ ‪) :‬ﻭﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ‪ :‬ﻛﺘﺎﺏ ﻣﻜﺔ ﻭﺃﺧﺒﺎﺭﻫﺎ ﻭﺟﺒﺎﳍﺎ ﻭﺃﻭﺩﻳﺘﻬﺎ( ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺃﺧﺒﺎﺭ ﻣﻜﺔ ﺍﻟﺬﻱ‬
‫ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ .‬ﺗﻮﰲ ﳓﻮ ﺳﻨﺔ )‪ . (٢٥٠‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪ ، (٢٢٢ / ٦‬ﻭﺍﻟﻔﻬﺮﺳﺖ ﻻﺑﻦ ﺍﻟﻨﺪﱘ‬
‫)ﺹ‪. (١٦٢‬‬
‫)‪ (7‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (٢١٨٠‬ﺃﲪﺪ )‪. (٢١٨/٥‬‬

‫‪٦٠٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻌﻠﻘﲔ ﻋﻠﻴﻬﺎ ﺳﻼﺣﻬﻢ‪ .‬ﻓﻜﻴﻒ ﲟﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺃﻭ ﻫﻮ‬
‫ﺍﻟﺸﺮﻙ ﺑﻌﻴﻨﻪ؟‪.‬‬
‫ﻓﻤﻦ ﻗﺼﺪ ﺑﻘﻌﺔ ﻳﺮﺟﻮ ﺍﳋﲑ ﺑﻘﺼﺪﻫﺎ‪ ،‬ﻭﱂ ﺗﺴﺘﺤﺐ ﺍﻟﺸﺮﻳﻌﺔ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ‪،‬‬
‫ﻭﺑﻌﻀﻪ ﺃﺷﺪ ﻣﻦ ﺑﻌﺾ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺒﻘﻌﺔ ﺷﺠﺮﺓ ﺃﻭ ﻋﲔ ﻣﺎﺀ )‪ (2‬ﺃﻭ ﻗﻨﺎﺓ ﺟﺎﺭﻳﺔ‪ ،‬ﺃﻭ ﺟﺒﻼ‪،‬‬
‫ﺃﻭ ﻣﻐﺎﺭﺓ‪ ،‬ﻭﺳﻮﺍﺀ ﻗﺼﺪﻫﺎ ﻟﻴﺼﻠﻲ ﻋﻨﺪﻫﺎ‪ ،‬ﺃﻭ ﻟﻴﺪﻋﻮ ﻋﻨﺪﻫﺎ‪ ،‬ﺃﻭ ﻟﻴﻘﺮﺃ ﻋﻨﺪﻫﺎ‪ ،‬ﺃﻭ ﻟﻴﺬﻛﺮ ﺍﷲ‬
‫)‪(3‬‬
‫ﻋﻨﺪﻫﺎ‪ ،‬ﲝﻴﺚ ﳜﺺ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﺑﻨﻮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﱂ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻋﻨﺪﻫﺎ‪ ،‬ﺃﻭ ﻟﻴﺘﻨﺴﻚ‬
‫ﻳﺸﺮﻉ ﲣﺼﻴﺺ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﺑﻪ ﻻ ﻋﻴﻨﺎ ﻭﻻ ﻧﻮﻋﺎ‪ .‬ﻭﺃﻗﺒﺢ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻨﺬﺭ ﻟﺘﻠﻚ ﺍﻟﺒﻘﻌﺔ ﺩﻫﻨﺎ‬
‫ﻟﺘﻨﻮﺭ ﺑﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ (4) :‬ﺇ‪‬ﺎ ﺗﻘﺒﻞ ﺍﻟﻨﺬﺭ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺑﻌﺾ ﺍﻟﻀﺎﻟﲔ‪ .‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻨﺬﺭ ﻧﺬﺭ ﻣﻌﺼﻴﺔ‬
‫ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﻟﻮﻓﺎﺀ ﺑﻪ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ )‪ (5‬ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻨﻬﻢ ﺃﲪﺪ‬
‫ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ‪ ،‬ﻭﻋﻨﻪ ﺭﻭﺍﻳﺔ ﻫﻲ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﳘﺎ‪ :‬ﺃﻧﻪ ﻳﺴﺘﻐﻔﺮ ﺍﷲ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻨﺬﺭ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳌﺴﺄﻟﺔ ﻣﻌﺮﻭﻓﺔ )‪. (6‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻧﺬﺭ ﻃﻌﺎﻣﺎ ﻣﻦ ﺍﳋﺒﺰ ﺃﻭ ﻏﲑﻩ ﻟﻠﺤﻴﺘﺎﻥ ﺍﻟﱵ ﰲ ﺗﻠﻚ ﺍﻟﻌﲔ‪ ،‬ﺃﻭ ﺍﻟﺒﺌﺮ )‪. (7‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻧﺬﺭ ﻣﺎﻻ )‪ (8‬ﻣﻦ ﺍﻟﻨﻘﺪ ﺃﻭ ﻏﲑﻩ ﻟﻠﺴﺪﻧﺔ‪ ،‬ﺃﻭ ﺍ‪‬ﺎﻭﺭﻳﻦ ﺍﻟﻌﺎﻛﻔﲔ ﺑﺘﻠﻚ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻓﺈﻥ‬
‫)‪(9‬‬
‫ﻟﻠﻼﺕ ﻭﺍﻟﻌﺰﻯ ﻭﻣﻨﺎﺓ‪ ،‬ﻳﺄﻛﻠﻮﻥ ﺃﻣﻮﺍﻝ‬ ‫ﻫﺆﻻﺀ ﺍﻟﺴﺪﻧﺔ ﻓﻴﻬﻢ ﺷﺒﻪ ﻣﻦ ﺍﻟﺴﺪﻧﺔ ﺍﻟﱵ ﻛﺎﻧﺖ‬

‫)‪ (1‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻭﺍﻗﺪ ﺍﻟﻠﻴﺜﻲ ﻭﻗﺎﻝ ‪) :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻟﺘﺮﻛﱭ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٧٥ / ٤) ، (٢١٨٠‬ﻭﺃﲪﺪ ﰲ‬
‫ﺍﳌﺴﻨﺪ )‪. (٢١٨ / ٥‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﻏﲑﻫﺎ ‪ .‬ﺑﺪﻝ ‪ :‬ﺃﻭ ﻋﲔ ﻣﺎﺀ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻟﻴﺴﺘﻨﺴﻚ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻟﻴﺘﺒﺘﻞ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﻘﻮﻝ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻔﺎﺭﺓ ﳝﲔ ‪ .‬ﻭﻣﻌﻨﺎﻫﺎ ﺻﺤﻴﺢ ﻟﻜﻨﻪ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﰲ ﻧﺬﺭ ﺍﳌﻌﺼﻴﺔ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪ ٣٣٣ / ٢٧) ، (٥٠٥ ، ٥٠٤ / ١١‬ـ ‪، (٣٣٥‬‬
‫)‪ . (٣٥٤ / ٣٥) ، (١٢٥ ، ١٢٣ / ٣٣‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ٣٣٤ / ١١‬ـ ‪. (٣٣٦‬‬
‫)‪ (7‬ﰲ )ﺏ ﺝ( ‪ :‬ﺃﻭ ﺍﻟﻨﻬﺮ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺇﺫﺍ ﻧﺬﺭ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﻨﻘﺪ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ‪.‬‬

‫‪٦١٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ )‪ (1‬ﻭﻳﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺍ‪‬ﺎﻭﺭﻭﻥ ﻫﻨﺎﻙ ﻓﻴﻬﻢ ﺷﺒﻪ ﻣﻦ ﺍﻟﻌﺎﻛﻔﲔ ﺍﻟﺬﻳﻦ ﻗﺎﻝ‬
‫)‪(2‬‬
‫ﳍﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﺇﻣﺎﻡ ﺍﳊﻨﻔﺎﺀ‪{ ÇÎËÈ tbqàÿÅ3»tã $olm; óOçFRr& ûÓÉL©9$# ã@ŠÏO$yJ-G9$# ÍnÉ‹»yd $tB } r ،‬‬

‫‪žwÎ) þ’Ík< Ar߉tã öNåk¨XÎ*sù‬‬ ‫&‪ÇÐÏÈ tbqãBy‰ø%F{$# ãNà2ät!$t/#uäur óOçFRr& ÇÐÎÈ tbr߉ç7÷ès? óOçFZä. $¨B OçF÷ƒuät•sùr‬‬ ‫ﻭﻗﺎﻝ‪} :‬‬

‫‘‪ (3) { ÇÐÐÈ tûüÏJn=»yèø9$# ¡>u‬ﻭﺍﻟﺬﻳﻦ ﺃﺗﻰ ﻋﻠﻴﻬﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﻮﻣﻪ )‪ (4‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫‪. (5) { 4 öNçl°; 5Q$oYô¹r& #’n?tã tbqàÿä3÷ètƒ 7Qöqs% 4’n?tã (#öqs?r'sù t•óst7ø9$# Ÿ@ƒÏäÂuŽó‬‬ ‫‪Î) ûÓÍ_t7Î/ $tRø—uq»y_ur‬‬ ‫}‬
‫ﻓﺎﻟﻨﺬﺭ ﻷﻭﻟﺌﻚ ﺍﻟﺴﺪﻧﺔ ﻭﺍ‪‬ﺎﻭﺭﻳﻦ )‪ (6‬ﰲ ﻫﺬﻩ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﻻ ﻓﻀﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﻤﺠﺎﻭﺭ ‪‬ﺎ‪،‬‬
‫ﻧﺬﺭ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻓﻴﻪ ﺷﺒﻪ ﻣﻦ ﺍﻟﻨﺬﺭ ﻟﺴﺪﻧﺔ ﺍﻟﺼﻠﺒﺎﻥ ﻭﺍ‪‬ﺎﻭﺭﻳﻦ ﻋﻨﺪﻫﺎ‪ ،‬ﺃﻭ ﻟﺴﺪﻧﺔ ﺍﻷﺑﺪﺍﺩ )‪ (7‬ﺍﻟﱵ‬
‫ﺑﺎﳍﻨﺪ‪ ،‬ﻭﺍ‪‬ﺎﻭﺭﻳﻦ ﻋﻨﺪﻫﺎ‪.‬‬
‫ﰒ ﻫﺬﺍ )‪ (8‬ﺍﳌﺎﻝ ﺍﳌﻨﺬﻭﺭ‪ ،‬ﺇﺫﺍ ﺻﺮﻓﻪ ﰲ ﺟﻨﺲ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﺼﺮﻓﻪ‬
‫ﰲ ﻋﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺃﻭ ﻟﻠﺼﺎﳊﲔ ﻣﻦ ﻓﻘﺮﺍﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﺎﳌﺎﻝ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ‬
‫ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ -‬ﻛﺎﻥ ﺣﺴﻨﺎ‪ .‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﻣﺎ ﻳﻈﻦ ﺃﻧﻪ ﻗﱪ ﻧﱯ‪ ،‬ﺃﻭ ﺭﺟﻞ ﺻﺎﱀ‪،‬‬
‫ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺃﻭ ﻳﻈﻦ ﺃﻧﻪ ﻣﻘﺎﻡ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ .‬ﻓﺄﻣﺎ ﻣﺎ ﻛﺎﻥ ﻗﱪﺍ ﻟﻪ ﺃﻭ ﻣﻘﺎﻣﺎ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ )‪. (9‬‬

‫)‪ (1‬ﻻ ﻳﺰﺍﻝ ﻛﺜﲑ ﻣﻦ ﺳﺪﻧﺔ ﺍﻟﻘﺒﻮﺭ ﻳﺘﺨﺬﻭﻥ ﻣﻨﻬﺎ ﲡﺎﺭﺓ ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﲣﺬ‪‬ﺎ ﻣﺮﺍﻛﺰ ﺳﻴﺎﺣﻴﺔ ﺗﺪﺭ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ‬
‫ﺭﺟﺎﻝ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻳﻌﻴﺸﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ‪.‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ٥٢‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٧٧ -٧٥‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺑﻌﺪ ﳎﺎﻭﺯﺓ ﺍﻟﺒﺤﺮ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٣٨‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻭﺍ‪‬ﺎﻭﺭﻭﻥ ‪ ،‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻷﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﳎﺮﻭﺭ ﺑﺎﻹﺿﺎﻓﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ﻁ( ‪ :‬ﺍﻷﻧﺪﺍﺩ ‪ .‬ﻭﺍﻷﻧﺪﺍﺩ ﲨﻊ ﻧﺪ ‪ ،‬ﻭﻫﻮ ﺍﳌﺜﻴﻞ ﻭﺍﻟﺸﺮﻳﻚ ﻭﺍﻟﻨﻈﲑ ‪ ،‬ﻭﻫﻲ ﺍﻷﺻﻨﺎﻡ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‬
‫‪ ،‬ﻣﺎﺩﺓ )ﻧﺪﺩ( ‪) ،‬ﺹ‪ . (٦٥٢‬ﺃﻣﺎ ﺍﻷﺑﺪﺍﺩ ﻓﻬﻲ ﲨﻊ ﺑﺪ ـ ﺑﺎﻟﻜﺴﺮ ـ ﺍﳌﺜﻞ ﻭﺍﻟﻨﻈﲑ ‪ .‬ﻭﺑﺎﻟﻀﻢ ‪ :‬ﺍﻟﺼﻨﻢ ‪ ،‬ﻭﺍﳉﻤﻊ‬
‫ﺑﺪﺩﺓ ﻭﺃﺑﺪﺍﺩ ‪ ،‬ﻭﻫﻲ ﺑﻴﻮﺕ ﺍﻷﺻﻨﺎﻡ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﺒﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﺍﻝ )‪. (٢٨٦ / ١‬‬
‫)‪ (8‬ﻫﺬﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﻭﻫﻮ ﻣﺎ ﻟﻪ ﺧﺼﻴﺼﺔ ﻻ ﺗﻘﺘﻀﻲ ﻗﺼﺪﻩ ﻟﻠﻌﺒﺎﺩﺓ ﻓﻴﻪ ‪.‬‬

‫‪٦١١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻌﺾ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻟﻘﺒﻮﺭ ﺍﻟﱵ ﺍﺑﺘﺪﻋﻬﺎ ﺍﻟﻨﺎﺱ‬

‫ﻭﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ ﺃﺫﻛﺮ ﺑﻌﺾ ﺃﻋﻴﺎﻧﻪ‪:‬‬
‫ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﻋﺪﺓ ﺃﻣﻜﻨﺔ ﺑﺪﻣﺸﻖ‪ ،‬ﻣﺜﻞ ﻣﺸﻬﺪ ﻷﰊ ﺑﻦ ﻛﻌﺐ ﺧﺎﺭﺝ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺮﻗﻲ‪ ،‬ﻭﻻ‬
‫ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻥ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺇﳕﺎ ﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﱂ ﳝﺖ ﺑﺪﻣﺸﻖ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﻗﱪ‬
‫ﻣﻦ ﻫﻮ‪ ،‬ﻟﻜﻨﻪ ﻟﻴﺲ )‪ (1‬ﺑﻘﱪ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﻼ ﺷﻚ‪.‬‬
‫)‪(2‬‬
‫ﻳﻘﺎﻝ ﺇﻥ ﻓﻴﻪ ﻗﱪ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻜﺎﻥ ﺑﺎﳊﺎﺋﻂ ﺍﻟﻘﺒﻠﻲ‪ ،‬ﲜﺎﻣﻊ ﺩﻣﺸﻖ‬
‫ﻭﻣﺎ ﻋﻤﻠﺖ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺫﻛﺮ ﺃﻥ ﻫﻮﺩﺍ ﺍﻟﻨﱯ ﻣﺎﺕ ﺑﺪﻣﺸﻖ‪ ،‬ﺑﻞ ﻗﺪ ﻗﻴﻞ ﺇﻧﻪ ﻣﺎﺕ‬
‫ﺑﺎﻟﻴﻤﻦ‪ ،‬ﻭﻗﻴﻞ ﲟﻜﺔ‪ ،‬ﻓﺈﻥ ﻣﺒﻌﺜﻪ ﻛﺎﻥ ﺑﺎﻟﻴﻤﻦ‪ ،‬ﻭﻣﻬﺎﺟﺮﻩ ﺑﻌﺪ ﻫﻼﻙ ﻗﻮﻣﻪ ﻛﺎﻥ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻓﺄﻣﺎ‬
‫ﺍﻟﺸﺎﻡ ﻓﻼ ﺩﺍﺭﻩ )‪ (3‬ﻭﻻ ﻣﻬﺎﺟﺮﻩ‪ ،‬ﻓﻤﻮﺗﻪ ‪‬ﺎ ‪-‬ﻭﺍﳊﺎﻝ ﻫﺬﻩ ﻣﻊ ﺃﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﱂ ﻳﺬﻛﺮﻭﻩ ﺑﻞ‬
‫ﺫﻛﺮﻭﺍ ﺧﻼﻓﻪ‪ -‬ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ‪.‬‬
‫)‪(4‬‬
‫ﻭﻣﺎ‬ ‫ﻭﻛﺬﻟﻚ ﻣﺸﻬﺪ ﺧﺎﺭﺝ ﺍﻟﺒﺎﺏ ﺍﻟﻐﺮﰊ ﻣﻦ ﺩﻣﺸﻖ‪ ،‬ﻳﻘﺎﻝ ﺇﻧﻪ ﻗﱪ ﺃﻭﻳﺲ ﺍﻟﻘﺮﱐ‬
‫ﻋﻠﻤﺖ ﺃﻥ ﺃﺣﺪﺍ ﺫﻛﺮ ﺃﻥ ﺃﻭﻳﺴﺎ ﻣﺎﺕ ﺑﺪﻣﺸﻖ‪ ،‬ﻭﻻ ﻫﻮ ﻣﺘﻮﺟﻪ ﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﺃﻭﻳﺴﺎ ﻗﺪﻡ ﻣﻦ‬
‫ﺍﻟﻴﻤﻦ ﺇﱃ ﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ‪ .‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻗﺘﻞ ﺑﺼﻔﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﺑﻨﻮﺍﺣﻲ ﺃﺭﺽ ﻓﺎﺭﺱ‪،‬‬
‫ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺸﺎﻡ ﻓﻤﺎ ﺫﻛﺮ ﺃﻧﻪ ﻗﺪﻡ ﺇﻟﻴﻬﺎ ﻓﻀﻼ ﻋﻦ ﺍﳌﻤﺎﺕ ‪‬ﺎ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ‪ :‬ﻗﱪ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻗﱪ ﺃﻡ ﺳﻠﻤﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ‪ r‬ﻭﻻ ﺧﻼﻑ ﺃ‪‬ﺎ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﺎ ﻣﺎﺗﺖ ﺑﺎﳌﺪﻳﻨﺔ ﻻ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻭﱂ ﺗﻘﺪﻡ ﺍﻟﺸﺎﻡ ﺃﻳﻀﺎ‪ .‬ﻓﺈﻥ ﺃﻡ ﺳﻠﻤﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ‪ r‬ﱂ ﺗﻜﻦ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻟﻜﻦ ﻟﻴﺲ ﻫﻮ ﺑﻘﱪ ﺃﰊ ‪.‬‬

‫)‪ (2‬ﲜﺎﻣﻊ ﺩﻣﺸﻖ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻼ ﻫﻲ ﺩﺍﺭﻩ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺃﻭﻳﺲ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻘﺮﱐ ﺍﻟﻴﻤﲏ ﺍﻟﻌﺎﺑﺪ ‪ ،‬ﻣﻦ ﺍﻷﺗﻘﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ ‪ ،‬ﻭﺭﺩ ﰲ ﻓﻀﻠﻪ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪) :‬ﺇﻥ ﺭﺟﻼ ﻳﺄﺗﻴﻜﻢ ﻣﻦ ﺍﻟﻴﻤﻦ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺃﻭﻳﺲ ‪ ،‬ﻻ ﻳﺪﻉ‬
‫ﺑﺎﻟﻴﻤﻦ ﻏﲑ ﺃﻡ ﻟﻪ ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺑﻪ ﺑﻴﺎﺽ ﻓﺪﻋﺎ ﺍﷲ ﻓﺄﺫﻫﺒﻪ ﻋﻨﻪ ﺇﻻ ﻣﻮﺿﻊ ﺍﻟﺪﺭﻫﻢ ‪ ،‬ﻓﻤﻦ ﻟﻘﻴﻪ ﻣﻨﻜﻢ ﻓﻤﺮﻭﻩ ﻓﻠﻴﺴﺘﻐﻔﺮ‬
‫ﻟﻜﻢ ‪ ( . .‬ﺍﳊﺪﻳﺚ ‪ ،‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﺃﻭﻳﺲ ﺍﻟﻘﺮﱐ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٢٥٤٢‬‬
‫)‪ ، (١٩٦٨ / ٤‬ﻭﺫﻛﺮ ﺃﻥ ﻋﻤﺮ ﻃﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻟﻪ ﻓﻔﻄﻦ ﻟﻪ ﺍﻟﻨﺎﺱ ﻓﻬﺎﻡ ﻋﻠﻰ ﻭﺟﻬﻪ ‪ ،‬ﻭﻧﺰﻝ ﺍﻟﻜﻮﻓﺔ ‪ ،‬ﺗﻮﰲ‬
‫ﰲ ﺻﻔﲔ ﻣﻊ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪ ٤٧١ / ١‬ـ ‪) ، (٤٧٥‬ﺕ‪. (١٤٤٩‬‬

‫‪٦١٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻷﻧﺼﺎﺭﻳﺔ‪،‬‬ ‫ﺗﺴﺎﻓﺮ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ . r‬ﺑﻞ ﻟﻌﻠﻬﺎ ﺃﻡ ﺳﻠﻤﺔ ﺃﲰﺎﺀ ﺑﻨﺖ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﺴﻜﻦ‬
‫ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻛﺸﻬﺮ ﺑﻦ ﺣﻮﺷﺐ )‪ (2‬ﻭﳓﻮﻩ‪ ،‬ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺣﺪﺛﻮﺍ ﻋﻨﻬﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺃﻡ ﺳﻠﻤﺔ‪ .‬ﻭﻫﻲ‬
‫ﺑﻨﺖ ﻋﻢ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻟﺼﺤﺎﺑﻴﺎﺕ‪ ،‬ﻭﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺪﻳﻦ ﻣﻨﻬﻦ‪ .‬ﺃﻭ‬
‫ﻟﻌﻠﻬﺎ ﺃﻡ ﺳﻠﻤﺔ )‪ (3‬ﺍﻣﺮﺃﺓ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ )‪ (4‬ﻭﻫﻮ ﺑﻌﻴﺪ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﻟﻴﺴﺖ ﻣﺸﻬﻮﺭﺓ ﺑﻌﻠﻢ ﻭﻻ‬
‫ﺩﻳﻦ‪ .‬ﻭﻣﺎ ﺃﻛﺜﺮ ﺍﻟﻐﻠﻂ ﰲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺟﻬﺔ ﺍﻷﲰﺎﺀ ﺍﳌﺸﺘﺮﻛﺔ ﺃﻭ ﺍﳌﻐﲑﺓ‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺃﻧﻪ‬ ‫ﻣﺼﺮ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻓﻴﻪ ﺭﺃﺱ ﺍﳊﺴﲔ ‪ t‬ﻭﺃﺻﻠﻪ‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺸﻬﺪ ﺑﻘﺎﻫﺮﺓ‬
‫ﻛﺎﻥ ﺑﻌﺴﻘﻼﻥ ﻣﺸﻬﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻓﻴﻪ ﺭﺃﺱ ﺍﳊﺴﲔ‪ ،‬ﻓﺤﻤﻞ ﻓﻴﻤﺎ ﻗﻴﻞ ﺍﻟﺮﺃﺱ ﻣﻦ ﻫﻨﺎﻙ ﺇﱃ‬
‫ﻣﺼﺮ‪ ،‬ﻭﻫﻮ ﺑﺎﻃﻞ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ )‪ (7‬ﺇﻥ ﺭﺃﺱ ﺍﳊﺴﲔ ﻛﺎﻥ‬

‫)‪ (1‬ﻫﻲ ﺍﻟﺼﺤﺎﺑﻴﺔ ﺍﳉﻠﻴﻠﺔ ‪ :‬ﺃﲰﺎﺀ ﺑﻨﺖ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﺴﻜﻦ ﺑﻦ ﺭﺍﻓﻊ ﺑﻦ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ‪ ،‬ﺍﻷﻧﺼﺎﺭﻳﺔ ﺍﻷﻭﺳﻴﺔ ﺍﻷﺷﻬﻠﻴﺔ ‪،‬‬
‫ﻳﻘﺎﻝ ﳍﺎ ‪ :‬ﺧﻄﻴﺒﺔ ﺍﻟﻨﺴﺎﺀ ‪ .‬ﺷﻬﺪﺕ ﺍﻟﲑﻣﻮﻙ ﻭﻗﺘﻠﺖ ﺗﺴﻌﺔ ﻣﻦ ﺍﻟﺮﻭﻡ ﺑﻌﻤﻮﺩ ﻓﺴﻄﺎﻁ ﻭﻋﺎﺷﺖ ﺑﻌﺪ ﺫﻟﻚ ﺩﻫﺮ‪‬ﺍ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٢٣٤ / ٤‬ﺕ‪ . (٥٨‬ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺷﻬﺮ ﺑﻦ ﺣﻮﺷﺐ ﺍﻷﺷﻌﺮﻱ ﺍﻟﺸﺎﻣﻲ ‪ ،‬ﻣﻮﱃ ﺃﲰﺎﺀ ﺑﻨﺖ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﺴﻜﻦ ﺍﳌﺬﻛﻮﺭﺓ ﻫﻨﺎ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫ﺍﻟﺘﻘﺮﻳﺐ ‪) :‬ﺻﺪﻭﻕ ﻛﺜﲑ ﺍﻹﺭﺳﺎﻝ ﻭﺍﻷﻭﻫﺎﻡ( ﻣﻦ ﺍﻟﺜﺎﻟﺜﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١١٢‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١‬‬
‫‪) ، (٣٥٥‬ﺕ‪ (١١٢‬ﺵ ‪.‬‬
‫)‪ (3‬ﱂ ﺃﺟﺪ ﳍﺎ ﺗﺮﲨﺔ ﰲ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﺍﻟﻘﺮﺷﻲ ﺍﻷﻣﻮﻱ ‪ ،‬ﺗﻮﱃ ﺍﳋﻼﻓﺔ ﺑﻌﺪ ﺃﺑﻴﻪ ﻣﻌﺎﻭﻳﺔ ﺳﻨﺔ )‪٦٠‬ﻫـ( ﻭﺑﺎﻳﻊ ﻟﻪ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻗﺪ ﺃﺧﺬ ﻟﻪ ﺍﻟﺒﻴﻌﺔ ﺑﻮﻻﻳﺔ ﺍﻟﻌﻬﺪ ﻣﻦ ﻗﺒﻞ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٢٦‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪٦٤‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ٢٢٦ / ٨‬ـ ‪. (٢٣٦‬‬
‫)‪ (5‬ﻻ ﻳﺰﺍﻝ ﻫﺬﺍ ﺍﻟﻘﱪ ﺍﳌﺰﻋﻮﻡ ﺑﺎﻟﻘﺎﻫﺮﺓ ﻭﻗﺪ ﺑﻨﻴﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺒﺎﺏ ‪ ،‬ﻭﺗﻘﺎﻡ ﺣﻮﻟﻪ ﻛﺜﲑ ﻣﻦ ﻣﺮﺍﺳﻢ ﺍﻟﺸﺮﻛﻴﺎﺕ ﻭﺍﻟﺒﺪﻉ ﻣﻦ‬
‫ﺍﻟﻄﻮﺍﻑ ﺣﻮﻟﻪ ‪ ،‬ﻭﺩﻋﺎﺋﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﺍﻟﺘﻤﺴﺢ ﺑﻪ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻛﻴﺎﺕ ﻭﺍﻟﺒﺪﻉ ﻭﺍﳌﻨﻜﺮﺍﺕ ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ‬
‫ﺍﻟﻌﺎﻓﻴﺔ ﻭﻧﺴﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﻄﻬﺮ ﺍﻷﺭﺽ ﻣﻦ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪﺓ ﺍﳌﺒﺘﺪﻋﺔ ‪ ،‬ﺍﻟﱵ ﻟﻮﺛﺖ ‪‬ﺎ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺼﻮﻓﻴﺔ ﺩﻳﺎﺭ‬
‫ﺍﳌﺴﻠﻤﲔ ‪ .‬ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺃﻭﻝ ﻣﻦ ﺑﲎ ﺍﻟﻘﺒﺎﺏ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻭﺍﲣﺬﻫﺎ ﻣﺰﺍﺭﺍﺕ ﻭﻣﻌﺎﺑﺪ ‪ ،‬ﻫﻢ ﺍﻟﺸﻴﻌﺔ ‪ ،‬ﻓﺎﻟﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﺔ‬
‫ﻫﻲ ﺍﻟﱵ ﺷﻴﺪﺕ ﻗﱪ ﺍﳊﺴﲔ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ﻭﻏﲑﻩ ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ ﻭﺍﳊﺠﺎﺯ ﻭﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪ ،‬ﰒ ﺗﻮﱃ‬
‫ﺍﳌﻬﻤﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ‪ ،‬ﻓﻬﻢ ﺍﻵﻥ ﺍﻟﺬﻳﻦ ﻳﺘﺰﻋﻤﻮﻥ ﺭﻋﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺒﺪﻉ ﰲ ﺳﺎﺋﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﺻﻠﻪ ﺍﳌﻜﺬﻭﺏ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ﺩ( ‪ :‬ﻣﻨﻬﻢ ‪.‬‬

‫‪٦١٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺑﻌﺴﻘﻼﻥ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺃﻗﻮﺍﻝ ﻟﻴﺲ ﻫﺬﺍ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﲪﻞ ﺭﺃﺳﻪ ﺇﱃ ﻗﺪﺍﻡ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ‬
‫ﺑﺎﻟﻜﻮﻓﺔ‪ ،‬ﺣﱴ ﺭﻭﻱ ﻟﻪ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﺎ ﻳﻐﻴﻈﻪ‪ .‬ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺬﻛﺮ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺔ ﻛﺎﻧﺖ ﺃﻣﺎﻡ‬
‫)‪(2‬‬
‫ﺇﳕﺎ ﻛﺎﻧﻮﺍ‬ ‫ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳌﺴﻤﲔ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﺑﺎﻟﻌﺮﺍﻕ‪.‬‬
‫)‪(3‬‬
‫ﺭﺟﺎﻝ ﻣﻌﺮﻭﻓﲔ‪ ،‬ﻗﺪ ﻋﻠﻢ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻘﺎﺑﺮﻫﻢ‪ .‬ﻓﻬﺬﻩ‬ ‫ﻭﻛﺬﻟﻚ ﻣﻘﺎﺑﺮ ﻛﺜﲑﺓ ﻷﲰﺎﺀ‬
‫ﺍﳌﻮﺍﺿﻊ ﻟﻴﺴﺖ ﻓﻴﻬﺎ ﻓﻀﻴﻠﺔ ﺃﺻﻼ‪ ،‬ﻭﺇﻥ ﺍﻋﺘﻘﺪ ﺍﳉﺎﻫﻠﻮﻥ ﺃﻥ ﳍﺎ ﻓﻀﻴﻠﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫)‪(4‬‬
‫ﻣﺎ ﳛﺴﺒﻪ‬ ‫ﻗﱪﺍ ﻟﺮﺟﻞ ﻣﺴﻠﻢ ﻓﻴﻜﻮﻥ ﻛﺴﺎﺋﺮ ﻗﺒﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻟﻴﺲ ﳍﺎ ﻣﻦ ﺍﳋﺼﻴﺼﺔ‬
‫ﺍﳉﻬﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻘﺒﻮﺭ )‪ (5‬ﺍﻟﺼﺤﻴﺤﺔ ﻻ ﳚﻮﺯ ﺍﲣﺎﺫﻫﺎ ﺃﻋﻴﺎﺩﺍ )‪ (6‬ﻭﻻ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻳﻔﻌﻞ‬
‫ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻘﺒﻮﺭ ﺍﳌﻜﺬﻭﺑﺔ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻗﱪﺍ ﻟﺮﺟﻞ ﺻﺎﱀ ﻏﲑ ﺍﳌﺴﻤﻰ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﺎ‪ :‬ﻣﻮﺍﺿﻊ ﻳﻘﺎﻝ ﺇﻥ ﻓﻴﻬﺎ ﺃﺛﺮ ﺍﻟﻨﱯ ‪ r‬ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﻳﻀﺎﻫﻲ ‪‬ﺎ ﻣﻘﺎﻡ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﲟﻜﺔ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳉﻬﺎﻝ ﰲ ﺍﻟﺼﺨﺮﺓ ﺍﻟﱵ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻣﻦ ﺃﻥ ﻓﻴﻬﺎ ﺃﺛﺮﺍ ﻣﻦ‬
‫ﻭﻁﺀ ﺭﺳﻮﻝ ﺍﷲ ‪ (7) r‬ﻭﺑﻠﻐﲏ ﺃﻥ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﻳﺰﻋﻢ ﺃ‪‬ﺎ ﻣﻦ ﻭﻁﺀ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ!‬
‫ﻓﻴﺰﻋﻤﻮﻥ ﺃﻥ ﺫﻟﻚ ﺍﻷﺛﺮ ﻣﻮﺿﻊ ﺍﻟﻘﺪﻡ‪.‬‬

‫)‪ (1‬ﻫﻮ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﻋﺒﻴﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺯﻳﺎﺩ ﺑﻦ ﺃﺑﻴﻪ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٣٩‬ﻫـ(‬
‫‪ ،‬ﻭﻻﻩ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ﺳﻨﺔ )‪٥٥‬ﻫـ( ‪ ،‬ﻭﰲ ﻋﻬﺪ ﻳﺰﻳﺪ ﻭﻻﻩ ﺍﻟﺒﺼﺮﺓ ﻭﺍﻟﻜﻮﻓﺔ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪٦٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (٢٨٣ / ٨‬‬
‫)‪ (2‬ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﻏﺎﻅ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ﻫﻮ ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪) :‬ﺃﹸﰐ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺯﻳﺎﺩ ﺑﺮﺃﺱ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﻓﹶﺠ‪‬ﻌﻞ ﰲ ﻃﺴﺖ ﻓﹶﺠ‪‬ﻌﻞ ﻳﻨﻜﺖ ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺣﺴﻨﻪ ﺷﻴﺌﹰﺎ ‪ ،‬ﻓﻘﺎﻝ ﺃﻧﺲ ‪ :‬ﻛﺎﻥ ﺃﺷﺒﻬﻬﻢ ﺑﺮﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻛﺎﻥ ﳐﻀﻮﺑ‪‬ﺎ ﺑﺎﻟﻮﺳ‪‬ﻤﺔ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻟﺼﺤﺎﺑﺔ ‪،‬‬
‫ﺑﺎﺏ ﻣﻨﺎﻗﺐ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٩٤ / ٧) ، (٣٧٤٨‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﺃﻥ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﻓﻌﻞ‬
‫ﺫﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. (١٩١ / ٨‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻻ ﺳﻴﻤﺎ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳋﺼﻮﺻﻴﺔ ‪.‬‬
‫)‪ (5‬ﺍﻟﻘﺒﻮﺭ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻋﻴﺪ‪‬ﺍ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻭﻁﺀ ﻗﺪﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬

‫‪٦١٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺃﻳﻀﺎ ﻳﻘﺎﻝ ﺇﻥ ﺫﻟﻚ ﺃﺛﺮ‬ ‫ﻭﰲ ﻣﺴﺠﺪ ﻗﺒﻠﻲ ﺩﻣﺸﻖ ‪-‬ﻳﺴﻤﻰ ﻣﺴﺠﺪ ﺍﻟﻘﺪﻡ‪ -‬ﺃﺛﺮ‬
‫ﻗﺪﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻻ ﺃﺻﻞ ﻟﻪ‪ .‬ﻭﱂ ﻳﻘﺪﻡ ﻣﻮﺳﻰ ﺩﻣﺸﻖ ﻭﻻ ﻣﺎ ﺣﻮﳍﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺸﺎﻫﺪ ﺗﻀﺎﻑ ﺇﱃ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭ ﺍﻟﺼﺎﳊﲔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﺭﺅﻯ ﰲ ﺍﳌﻨﺎﻡ‬
‫ﻫﻨﺎﻙ‪ ،‬ﻭﺭﺅﻳﺔ ﺍﻟﻨﱯ ‪ r‬ﺃﻭ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﰲ ﺍﳌﻨﺎﻡ ﺑﺒﻘﻌﺔ ﻻ ﻳﻮﺟﺐ ﳍﺎ ﻓﻀﻴﻠﺔ ﺗﻘﺼﺪ ﺍﻟﺒﻘﻌﺔ‬
‫ﻷﺟﻠﻬﺎ‪ ،‬ﻭﺗﺘﺨﺬ ﻣﺼﻠﻰ‪ ،‬ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﺇﳕﺎ ﻳﻔﻌﻞ ﻫﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺭﲟﺎ‬
‫ﺻﻮﺭ )‪ (3‬ﻓﻴﻬﺎ )‪ (4‬ﺻﻮﺭﺓ ﺍﻟﻨﱯ ﺃﻭ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﺃﻭ ﺑﻌﺾ ﺃﻋﻀﺎﺋﻪ‪ ،‬ﻣﻀﺎﻫﺎﺓ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫)‪(5‬‬
‫ﻳﺴﻤﻰ ﻣﺴﺠﺪ ﺍﻟﻜﻒ‪ ،‬ﻓﻴﻪ ﲤﺜﺎﻝ ﻛﻒ‬ ‫ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﻣﺴﺎﺟﺪ ﺩﻣﺸﻖ‪ ،‬ﻣﺴﺠﺪ‬
‫)‪(6‬‬
‫ﺣﱴ ﻫﺪﻡ ﺍﷲ ﺫﻟﻚ ﺍﻟﻮﺛﻦ‪ .‬ﻭﻫﺬﻩ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻛﻒ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‬
‫ﺍﻷﻣﻜﻨﺔ ﻛﺜﲑﺓ ﻣﻮﺟﻮﺩﺓ ﰲ ﺃﻛﺜﺮ ﺍﻟﺒﻼﺩ‪.‬‬
‫ﻭﰲ ﺍﳊﺠﺎﺯ ﻣﻮﺍﺿﻊ‪ ،‬ﻛﻐﺎﺭ ﻋﻦ ﳝﲔ ﺍﻟﻄﺮﻳﻖ ﻭﺃﻧﺖ ﺫﺍﻫﺐ ﻣﻦ ﺑﺪﺭ ﺇﱃ ﻣﻜﺔ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ‬
‫ﺍﻟﻐﺎﺭ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ )‪ (7‬ﺍﻟﻨﱯ ‪ r‬ﻭﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﺇﻧﻪ ﺍﻟﻐﺎﺭ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﷲ ﰲ ﻗﻮﻟﻪ )‪ (8‬ﺗﻌﺎﱃ‪:‬‬
‫} ‪ (9) { Í‘$tóø9$# †Îû $yJèd øŒÎ) Èû÷üoYøO$# š†ÎT$rO‬ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﻐﺎﺭ ﺍﳌﺬﻛﻮﺭ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺇﳕﺎ ﻫﻮ ﻏﺎﺭ ﲜﺒﻞ ﺛﻮﺭ‪ ،‬ﻗﺮﻳﺐ ﻣﻦ ﻣﻜﺔ‪ ،‬ﻣﻌﺮﻭﻑ ﻋﻨﺪ ﺃﻫﻞ ﻣﻜﺔ ﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬
‫)‪(10‬‬
‫ﻓﺈﻥ ﺗﻌﻈﻴﻢ ﻣﻜﺎﻥ ﱂ‬ ‫ﻓﻬﺬﻩ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﻳﻌﺘﻘﺪ ﳍﺎ ﺧﺼﻴﺼﺔ ‪-‬ﻛﺎﺋﻨﺔ ﻣﺎ ﻛﺎﻧﺖ‪-‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻪ ﺃﻳﻀ‪‬ﺎ ﺃﺛﺮ ‪.‬‬

‫)‪ (2‬ﺃﺛﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺻﻮﺭﻭﺍ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻓﻴﻪ ‪.‬‬
‫)‪ (5‬ﻣﺴﺠﺪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﻭﻫﻮ ﺃﻭﱃ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺬﻱ ﺃﻭﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺇﻟﻴﻪ ﻫﻮ ﻭﺃﺑﻮ ﺑﻜﺮ ‪.‬‬
‫)‪ (8‬ﰲ )ﺩ ﻁ( ‪ :‬ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟﻪ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٠‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﻼﻡ ﺗﻌﻈﻴﻤﻬﺎ ﺑﺄﻱ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻌﻈﻴﻢ ‪ .‬ﻭﻳﻼﺣﻆ ﺃﻧﻪ ﰲ ﺍﻟﺜﻠﺚ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﺯﺩﺍﺩﺕ ﺃﺧﻄﺎﺀ ﺍﳌﻄﺒﻮﻋﺔ ﻭﺍﺧﺘﻼﻓﻬﺎ ﻋﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﺯﻳﺎﺩﺓ ﻛﺒﲑﺓ ﻳﺼﻞ ﻣﻌﺪﳍﺎ ﺇﱃ ﺳﺒﻊ ﻣﺮﺍﺕ ﺗﻘﺮﻳﺒ‪‬ﺎ ﰲ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻌﻈﻤﻪ ﺍﻟﺸﺮﻉ ﺷﺮ ﻣﻦ ﺗﻌﻈﻴﻢ ﺯﻣﺎﻥ ﱂ ﻳﻌﻈﻤﻪ‪ ،‬ﻓﺈﻥ ﺗﻌﻈﻴﻢ ﺍﻷﺟﺴﺎﻡ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻋﻨﺪﻫﺎ ﺃﻗﺮﺏ‬
‫ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ﻣﻦ ﺗﻌﻈﻴﻢ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺣﱴ ﺇﻥ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﲡﻨﺐ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ )‪ (1‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺍﳌﺼﻠﻲ ﻻ ﻳﻘﺼﺪ ﺗﻌﻈﻴﻤﻬﺎ‪ ،‬ﻟﺌﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﺫﺭﻳﻌﺔ ﺇﱃ ﲣﺼﻴﺼﻬﺎ ﺑﺎﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﻨﻬﻰ‬
‫ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﺍﶈﻘﻘﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﳌﺼﻠﻲ ﻳﻘﺼﺪ ﺍﻟﺼﻼﺓ ﻷﺟﻠﻬﺎ‪ .‬ﻭﻛﻤﺎ ﻳﻨﻬﻰ ﻋﻦ‬
‫ﺇﻓﺮﺍﺩ ﺍﳉﻤﻌﺔ ﻭﺳﺮﺭ ﺷﻌﺒﺎﻥ ﺑﺎﻟﺼﻮﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﺎﺋﻢ ﻻ ﻳﻘﺼﺪ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺬﻟﻚ ﺍﻟﺼﻮﻡ‪،‬‬
‫ﻓﺈﻥ ﻣﺎ ﻛﺎﻥ ﻣﻘﺼﻮﺩﺍ ﺑﺎﻟﺘﺨﺼﻴﺺ‪ ،‬ﻣﻊ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻳﻨﻬﻰ ﻋﻦ ﲣﺼﻴﺼﻪ ﺃﻳﻀﺎ ﺑﺎﻟﻔﻌﻞ‪.‬‬
‫ﻭﻣﺎ ﺃﺷﺒﻪ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﲟﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ﺍﻟﺬﻱ )‪ (2‬ﺃﺳﺲ ﻋﻠﻰ ﺷﻔﺎ ﺟﺮﻑ ﻫﺎﺭ ﻓﺎ‪‬ﺎﺭ ﺑﻪ‬
‫ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ‪ .‬ﻓﺈﻥ ﺫﻟﻚ ﺍﳌﺴﺠﺪ ﳌﺎ ﺑﲏ ﺿﺮﺍﺭﺍ ﻭﻛﻔﺮﺍ‪ ،‬ﻭﺗﻔﺮﻳﻘﺎ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺇﺭﺻﺎﺩﺍ ﳌﻦ‬
‫ﺣﺎﺭﺏ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻰ ﺍﷲ ﻧﺒﻴﻪ ‪ r‬ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺮ ‪‬ﺪﻣﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﺍﻟﺒﺎﻃﻠﺔ ﺇﳕﺎ ﻭﺿﻌﺖ ﻣﻀﺎﻫﺎﺓ ﻟﺒﻴﻮﺕ ﺍﷲ‪ ،‬ﻭﺗﻌﻈﻴﻤﺎ ﳌﺎ ﱂ ﻳﻌﻈﻤﻪ ﺍﷲ‪،‬‬
‫ﻭﻋﻜﻮﻓﺎ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﻻ ﺗﻨﻔﻊ ﻭﻻ ﺗﻀﺮ‪ ،‬ﻭﺻﺪ‪‬ﺍ ﻟﻠﺨﻠﻖ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻫﻲ ﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻻ‬
‫ﺷﺮﻳﻚ ﻟﻪ ﲟﺎ ﺷﺮﻋﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ‪ r‬ﺗﺴﻠﻴﻤﺎ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﻋﻴﺪﺍ ﻫﻮ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻨﺪﻫﺎ‬
‫ﻭﺍﻋﺘﻴﺎﺩ ﻗﺼﺪﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻴﺪ ﻣﻦ ﺍﳌﻌﺎﻭﺩﺓ‪.‬‬
‫ﻭﻳﻠﺘﺤﻖ ‪‬ﺬﺍ ﺍﻟﻀﺮﺏ ‪-‬ﻟﻜﻨﻪ ﻟﻴﺲ ﻣﻨﻪ‪ -‬ﻣﻮﺍﺿﻊ ﻳﺪﻋﻰ ﳍﺎ ﺧﺼﺎﺋﺺ ﻻ ﺗﺜﺒﺖ‪ ،‬ﻣﺜﻞ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﺍﻟﱵ ﻳﻘﺎﻝ ﺇ‪‬ﺎ ﻗﱪ ﻧﱯ‪ ،‬ﺃﻭ ﻗﱪ ﺻﺎﱀ‪ ،‬ﺃﻭ ﻣﻘﺎﻡ ﻧﱯ‪ ،‬ﺃﻭ ﺻﺎﱀ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ‬
‫ﻳﻜﻮﻥ ﺫﻟﻚ ﺻﺪﻗﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻛﺬﺑﺎ‪ .‬ﻭﺃﻛﺜﺮ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻀﺮﺏ‪ .‬ﻓﺈﻥ ﺍﻟﻘﺒﻮﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ﻗﻠﻴﻠﺔ ﺟﺪﺍ‪ .‬ﻭﻛﺎﻥ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﺜﺒﺖ ﻣﻦ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﺇﻻ ﻗﱪ ﻧﺒﻴﻨﺎ ‪ . r‬ﻭﻏﲑﻩ ﻗﺪ ﻳﺜﺒﺖ ﻏﲑ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﺜﻞ‪:‬‬
‫ﻗﺒﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻋﻠﻢ ﺃﻥ ﺍﻟﻘﱪ ﰲ ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ ﻟﻜﻦ ﻳﻘﻊ ﺍﻟﺸﻚ‬

‫ﺍﻟﺼﻔﺤﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻭ ﻳﺰﻳﺪ ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﺯﻳﺎﺩﺍﺕ ﻭﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ ‪ ،‬ﻟﺬﻟﻚ ﺳﻴﻘﺘﺼﺮ ﺍﻟﺘﻨﺒﻴﻪ ﻓﻴﻤﺎ ﻳﻠﻲ ﻋﻠﻰ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ‬
‫ﺍﻟﺰﻳﺎﺩﺍﺕ ﻭﺍﻷﺧﻄﺎﺀ ﺍﳌﻬﻤﺔ ‪.‬‬
‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﻋﻨﺪﻫﺎ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺍﻟﱵ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰲ ﻋﻴﻨﻪ‪ ،‬ﻛﻜﺜﲑ ﻣﻦ ﻗﺒﻮﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﱵ ﺑﺒﺎﺏ ﺍﻟﺼﻐﲑ ﻣﻦ ﺩﻣﺸﻖ‪ ،‬ﻓﺈﻥ ﺍﻷﺭﺽ ﻏﲑﺕ ﻣﺮﺍﺕ‪،‬‬
‫ﻓﺘﻌﻴﲔ ﻗﱪ ﺃﻧﻪ ﻗﱪ ﺑﻼﻝ ﺃﻭ ﻏﲑﻩ ﻻ ﻳﻜﺎﺩ ﻳﺜﺒﺖ‪ ،‬ﺇﻻ ﻣﻦ ﻃﺮﻳﻖ ﺧﺎﺻﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻮ ﺛﺒﺖ‬
‫ﺫﻟﻚ ﱂ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣﻜﻢ ﺷﺮﻋﻲ ﳑﺎ ﻗﺪ ﺃﺣﺪﺙ ﻋﻨﺪﻫﺎ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻐﺮﺽ ﺃﻥ ﻧﺒﲔ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺗﻌﻈﻴﻢ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻻ ﺧﺼﻴﺼﺔ ﳍﺎ‪:‬‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻻ ﺧﺼﻴﺼﺔ ﳍﺎ‪ ،‬ﺃﻭ ﻣﻊ ﻋﺪﻡ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﳍﺎ ﺧﺼﻴﺼﺔ‪ ،‬ﺇﺫ ﺍﻟﻌﺒﺎﺩﺓ‬ ‫ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ‬ ‫ﺇﻣﺎ‬
‫ﻭﺍﻟﻌﻤﻞ ﺑﻐﲑ ﻋﻠﻢ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﳜﺎﻟﻒ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺿﺒﻂ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﻟﺪﻳﻦ ﳌﺎ ﺃﳘﻞ‪ ،‬ﻭﳌﺎ ﺿﺎﻉ ﻋﻦ ﺍﻷﻣﺔ ﺍﶈﻔﻮﻅ ﺩﻳﻨﻬﺎ‪ ،‬ﺍﳌﻌﺼﻮﻣﺔ ﻋﻦ‬
‫ﺍﳋﻄﺄ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﻣﺎ ﲡﺪ ﺍﳊﻜﺎﻳﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ‪‬ﺬﺍ ﻋﻨﺪ ﺍﻟﺴﺪﻧﺔ ﻭﺍ‪‬ﺎﻭﺭﻳﻦ ﳍﺎ )‪ (3‬ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺃﻣﻮﺍﻝ‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﻳﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ .‬ﻭﻗﺪ ﳛﻜﻲ ﻣﻦ ﺍﳊﻜﺎﻳﺎﺕ ﺍﻟﱵ ﻓﻴﻬﺎ ﺗﺄﺛﲑ‪ ،‬ﻣﺜﻞ ﺃﻥ‬
‫ﺭﺟﻼ ﺩﻋﺎ ﻋﻨﺪﻫﺎ ﻓﺎﺳﺘﺠﻴﺐ ﻟﻪ‪ ،‬ﺃﻭ ﻧﺬﺭ ﳍﺎ ﺇﻥ ﻗﻀﻰ )‪ (4‬ﺍﷲ ﺣﺎﺟﺘﻪ ﻓﻘﻀﻴﺖ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﳓﻮ‬
‫ﺫﻟﻚ‪ .‬ﻭﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﺎﻧﺖ ﺗﻌﺒﺪ ﺍﻷﺻﻨﺎﻡ ﻓﺈﻥ ﺍﻟﻘﻮﻡ ﻛﺎﻧﻮﺍ ﺃﺣﻴﺎﻧﺎ ﳜﺎﻃﺒﻮﻥ ﻣﻦ ﺍﻷﻭﺛﺎﻥ‪،‬‬
‫ﻭﺭﲟﺎ ﺗﻘﻀﻲ ﺣﻮﺍﺋﺠﻬﻢ ﺇﺫﺍ ﻗﺼﺪﻭﻫﺎ )‪ (5‬ﻭﻛﺬﻟﻚ ﳚﺮﻱ ﻷﻫﻞ )‪ (6‬ﺍﻷﺑﺪﺍﺩ )‪ (7‬ﻣﻦ ﺃﻫﻞ ﺍﳍﻨﺪ‬
‫ﻭﻏﲑﻫﻢ‪ .‬ﻭﺭﲟﺎ ﻗﻴﺴﺖ ﻋﻠﻰ ﻣﺎ ﺷﺮﻉ ﺍﷲ ﺗﻌﻈﻴﻤﻪ ﻣﻦ ﺑﻴﺘﻪ ﺍﶈﺠﻮﺝ‪ ،‬ﻭﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﺍﻟﺬﻱ‬
‫ﺷﺮﻉ ﺍﷲ ﺍﺳﺘﻼﻣﻪ ﻭﺗﻘﺒﻴﻠﻪ‪ ،‬ﻛﺄﻧﻪ ﳝﻴﻨﻪ‪ ،‬ﻭﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﻫﻲ ﺑﻴﻮﺗﻪ‪.‬‬

‫)‪ (1‬ﰲ )ﺩ( ‪ :‬ﻭﺃﻣﺎ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻓﺈﻧﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺇﻥ ﻗﻀﻴﺖ ﺣﺎﺟﺘﻪ ‪.‬‬
‫)‪ (5‬ﻭﻫﺬﺍ ﺍﺑﺘﻼﺀ ﳍﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺒﺘﺪﻋﲔ ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺇﻣﺪﺍﺩ ﰲ ﺍﻟﻐﻲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ " :‬ﻭ‪‬ﺇِﺧ‪‬ﻮ‪‬ﺍﻧ‪‬ﻬ‪‬ﻢ‪‬‬
‫ﻳ‪‬ﻤ‪‬ﺪ‪‬ﻭﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻓِﻲ ﺍﻟﹾﻐ‪‬ﻲ‪ ‬ﺛﹸﻢ‪ ‬ﻟﹶﺎ ﻳ‪‬ﻘﹾﺼِﺮ‪‬ﻭﻥﹶ " ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ ‪ . ٢٠٢‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﻠﻂ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻋﺪﻭﻩ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺑﺬﻧﻮﺑﻪ ﻭﻣﺎ ﻳﺮﺗﻜﺒﻪ ﻣﻦ ﺑﺪﻉ ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺬﻟﻚ ﳚﺮﻱ ﳍﻢ ﻣﺜﻞ ﻣﺎ ﳚﺮﻱ ﻷﻫﻞ ﺍﻷﺑﺪﺍﺩ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺃﻧﺪﺍﺩ ‪.‬‬

‫‪٦١٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺇﳕﺎ ﻋﺒﺪﺕ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺑﺎﳌﻘﺎﻳﻴﺲ )‪ (1‬ﻭﲟﺜﻞ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺣﺪﺙ ﺍﻟﺸﺮﻙ ﰲ ﺃﻫﻞ‬
‫ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻗﺪ ﺻﺢ "ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﻟﻨﺬﺭ ﻭﻗﺎﻝ‪ } :‬ﺇﻧﻪ ﻻ ﻳﺄﰐ ﲞﲑ )‪ (2‬ﻭﺇﳕﺎ ﻳﺴﺘﺨﺮﺝ‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻧﺬﺭ ﺍﻟﻄﺎﻋﺎﺕ ﺍﳌﻌﻠﻘﺔ ﺑﺸﺮﻁ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺄﰐ ﲞﲑ‪،‬‬ ‫)‪(3‬‬
‫ﺑﻪ ﻣﻦ ﺍﻟﺒﺨﻴﻞ {‬
‫ﻓﻤﺎ ﺍﻟﻈﻦ ﺑﺎﻟﻨﺬﺭ ﳌﺎ )‪ (4‬ﻻ ﻳﻀﺮ ﻭﻻ ﻳﻨﻔﻊ؟‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﻪ‬ ‫ﺍﺿﻄﺮﺍﺭ ﺍﻟﺪﺍﻋﻲ ﻭﺻﺪﻗﻪ‬ ‫ﻭﺃﻣﺎ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺳﺒﺒﻪ‬
‫)‪(7‬‬
‫ﺍﷲ ﻻ ﻷﺟﻞ ﺩﻋﺎﺋﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﻪ ﺃﺳﺒﺎﺏ‬ ‫ﳎﺮﺩ ﺭﲪﺔ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﻣﺮﺍ ﻗﻀﺎﻩ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﺘﻨﺔ )‪ (8‬ﰲ ﺣﻖ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﻓﺈﻧﺎ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻗﺪ ﻳﺴﺘﺠﺎﺏ ﳍﻢ ﻓﻴﺴﻘﻮﻥ‪،‬‬
‫ﻭﻳﻨﺼﺮﻭﻥ ﻭﻳﻌﺎﻧﻮﻥ‪ ،‬ﻭﻳﺮﺯﻗﻮﻥ )‪ (9‬ﻣﻊ ﺩﻋﺎﺋﻬﻢ ﻋﻨﺪ ﺃﻭﺛﺎ‪‬ﻢ ﻭﺗﻮﺳﻠﻬﻢ ‪‬ﺎ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫} ‪ (10) { ÇËÉÈ #·‘qÝàøtxC š•În/u‘ âä!$sÜtã tb%x. $tBur 4 y7În/u‘ Ïä!$sÜtã ô`ÏB ÏäIwàs¯»ydur ÏäIwàs¯»yd ‘‰ÏJœR yxä.‬ﻭﻗﺎﻝ‬

‫ﺗﻌﺎﱃ‪. (11) { ÇÏÈ $Z)ydu‘ öNèdrߊ#t“sù Çd`Ågø:$# z`ÏiB 5A%y`Ì•Î/ tbrèŒqãètƒ ħRM}$# z`ÏiB ×A%y`Í‘ tb%x. ¼çm¯Rr&ur } :‬‬

‫)‪ (1‬ﺍﳌﻘﺎﻳﻴﺲ ‪ :‬ﻫﻲ ﺍﻷﻗﻴﺴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺍﳌﻨﻄﻘﻴﻮﻥ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻭﺍﻟﱵ ﱂ ﺗﺴﺘﻤﺪ ﻣﻦ‬
‫ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻭﻟﻠﻤﺆﻟﻒ ﻛﺘﺎﺏ ﻣﺴﺘﻮﰱ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﻭﻫﻮ ﻛﺘﺎﺏ " ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻄﻘﻴﲔ " ﻣﻄﺒﻮﻉ ‪.‬‬
‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﻤﺎ ﺍﻟﻈﻦ )ﺑﻌﺪ ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، ٦٦٩٣‬‬
‫‪ (٦٦٩٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٥٧٦ / ١١‬؛ ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺬﺭ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻨﺬﺭ ﻭﺃﻧﻪ ﻻ ﻳﺮﺩ ﺷﻴﺌﺎ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٢٦٣ -١٢٦٠ / ٣) ، (١٦٤٠ ، ٢٦٣٩‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻀﺮ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺷﺒﻬﻪ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺻﺪﻕ ﺍﻟﺘﺠﺎﺋﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺩ( ‪ :‬ﻗﻀﺎﺀ ﺍﷲ ﻟﻪ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻓﻴﻪ ‪.‬‬
‫)‪ (9‬ﻭﻳﺮﺯﻗﻮﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٠‬‬
‫)‪ (11‬ﺳﻮﺭﺓ ﺍﳉﻦ ‪ :‬ﺍﻵﻳﺔ ‪. ٦‬‬

‫‪٦١٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺃﺳﺒﺎﺏ ﺍﳌﻘﺪﻭﺭﺍﺕ ﻓﻴﻬﺎ ﺃﻣﻮﺭ ﻳﻄﻮﻝ ﺗﻌﺪﺍﺩﻫﺎ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺗﻔﺼﻴﻠﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻋﻠﻰ‬
‫ﺍﳋﻠﻖ ﺍﺗﺒﺎﻉ ﻣﺎ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻓﻴﻪ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻟﻌﻠﻲ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺃﺑﲔ ﺑﻌﺾ ﺃﺳﺒﺎﺏ ﻫﺬﻩ ﺍﻟﺘﺄﺛﲑﺍﺕ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ )‪. (1‬‬
‫ﻓﺼﻞ‬
‫ﰲ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻷﻣﻜﻨﺔ‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﺎ ﻟﻪ ﺧﺼﻴﺼﺔ ﻻ ﺗﻘﺘﻀﻲ ﺍﲣﺎﺫﻩ ﻋﻴﺪﺍ‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻷﻣﻜﻨﺔ‪ :‬ﻣﺎ ﻟﻪ ﺧﺼﻴﺼﺔ ﻟﻜﻦ ﻻ ﻳﻘﺘﻀﻲ ﺍﲣﺎﺫﻩ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺍﻟﺼﻼﺓ‬
‫ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪﻩ‪ .‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ‪ :‬ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻭﺍﻟﺴﻠﻒ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﲣﺎﺫﻫﺎ ﻋﻴﺪﺍ‪ ،‬ﻋﻤﻮﻣﺎ ﻭﺧﺼﻮﺻﺎ‪ .‬ﻭﺑﻴﻨﻮﺍ ﻣﻌﲎ ﺍﻟﻌﻴﺪ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻌﻤﻮﻡ‪ :‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ‪ :‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ )‪ (2‬ﻗﺎﻝ‪ :‬ﻗﺮﺃﺕ ﻋﻠﻰ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻧﺎﻓﻊ )‪ (3‬ﺃﺧﱪﱐ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ )‪ (4‬ﻋﻦ ﺳﻌﻴﺪ ﺍﳌﻘﱪﻱ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ‪ ،‬ﻭﻻ ﲡﻌﻠﻮﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻥ‬

‫ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺣﺴﻦ‪ ،‬ﻓﺈﻥ ﺭﻭﺍﺗﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ‬ ‫)‪(7) (6) (5‬‬
‫ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ﺣﻴﺚ ﻛﻨﺘﻢ {‬

‫)‪ (1‬ﺭﺍﺟﻊ ‪ :‬ﻛﺘﺎﺏ ﺍﳌﺆﻟﻒ ‪ " :‬ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ " )ﺹ‪. (٧٣٢ -٦٨٩‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﺻﺎﱀ ﺍﳌﺼﺮﻱ؛ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﺑﻦ ﺍﻟﻄﱪﻱ ‪ ،‬ﺛﻘﺔ ﺣﺎﻓﻆ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺑﺴﺒﺐ ﺃﻭﻫﺎﻡ ﻟﻪ ﻗﻠﻴﻠﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﻟﺸﻤﺎﺋﻞ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٤٨‬ﻫـ( ﻭﻋﻤﺮﻩ‬
‫)‪ (٧٨‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٦ / ١‬ﺕ ‪. (٥٨‬‬
‫)‪ (3‬ﻟﻘﺪ ﺗﻜﻠﻢ ﻋﻨﻪ ﺍﳌﺆﻟﻒ ﲟﺎ ﻳﻜﻔﻲ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺛﻘﺔ ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﰲ ﺣﻔﻈﻪ ﻟﲔ " ﺗﻮﰲ‬
‫ﺳﻨﺔ )‪ ٢٠٦‬ﻫـ( ‪ ،‬ﻭﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺍﻷﺭﺑﻌﺔ ‪ .‬ﺍﻧﻈﺮ ‪ .‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٥٦ / ١‬ﺕ‪. (٦٨٦‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳌﻐﲑﺓ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺫﺋﺐ ﺍﻟﻘﺮﺷﻲ ﺍﻟﻌﺎﻣﺮﻱ ‪ ،‬ﺃﺑﻮ ﺍﳊﺎﺭﺙ ﺍﳌﺪﱐ ‪ ،‬ﺛﻘﺔ ﻓﻘﻴﻪ‬
‫ﻓﺎﺿﻞ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪١٥٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(١٨٤ / ٢‬‬
‫‪) ،‬ﺕ‪. (٤٦٢‬‬
‫)‪ (5‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (6‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﺣﻴﺚ ﻛﻨﺖ ‪ ،‬ﻭﰲ ﺃﰊ ﺩﺍﻭﺩ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (7‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ‪ ،‬ﺑﺎﺏ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٣٤ / ٢) ، (٢٠٤٢‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ‬
‫ﰲ ﺍﳌﺴﻨﺪ )‪. (٣٦٧ / ٢‬‬

‫‪٦١٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺸﺎﻫﲑ‪ ،‬ﻟﻜﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺼﺎﺋﻎ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺪﱐ ﺻﺎﺣﺐ ﻣﺎﻟﻚ ﻓﻴﻪ ﻟﲔ ﻻ ﻳﻘﺪﺡ ﰲ‬
‫ﺣﺪﻳﺜﻪ‪ .‬ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ :‬ﻫﻮ ﺛﻘﺔ‪ .‬ﻭﺣﺴﺒﻚ ﺑـﺎﺑﻦ ﻣﻌﲔ ﻣﻮﺛﻘﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺭﻋﺔ‪ :‬ﻻ ﺑﺄﺱ‬
‫ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ‪ :‬ﻟﻴﺲ ﺑﺎﳊﺎﻓﻆ‪ ،‬ﻭﻫﻮ ﻟﲔ )‪ (1‬ﺗﻌﺮﻑ )‪ (2‬ﺣﻔﻈﻪ ﻭﺗﻨﻜﺮ )‪ . (3‬ﻓﺈﻥ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻨﻬﻢ ﺗﱰﻝ ﺣﺪﻳﺜﻪ ﻣﻦ ﻣﺮﺗﺒﺔ ﺍﻟﺼﺤﻴﺢ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳊﺴﻦ‪ ،‬ﺇﺫ ﻻ ﺧﻼﻑ ﰲ‬
‫ﻋﺪﺍﻟﺘﻪ ﻭﻓﻘﻬﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﻀﺒﻂ‪ ،‬ﻟﻜﻦ ﻗﺪ ﻳﻐﻠﻂ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﰒ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳑﺎ ﻳﻌﺮﻑ‬
‫ﻣﻦ ﺣﻔﻈﻪ‪ ،‬ﻟﻴﺲ ﳑﺎ ﻳﻨﻜﺮ‪ ،‬ﻷﻧﻪ ﺳﻨﺔ ﻣﺪﻧﻴﺔ )‪ (4‬ﻭﻫﻮ ﳏﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰲ ﻓﻘﻬﻪ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﻀﺒﻄﻪ‬
‫)‪(5‬‬
‫ﺍﻟﻔﻘﻴﻪ‪ .‬ﻭﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ﻣﻦ ﻏﲑ ﻃﺮﻳﻘﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﻭﻱ ﻣﻦ ﺟﻬﺎﺕ ﺃﺧﺮﻯ‬
‫ﻓﻤﺎ ﺑﻘﻲ ﻣﻨﻜﺮﺍ‪ .‬ﻭﻛﻞ ﲨﻠﺔ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺭﻭﻳﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺑﺄﺳﺎﻧﻴﺪ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﻟﻐﺮﺽ ﻫﻨﺎ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﲣﺎﺫﻩ ﻋﻴﺪﺍ‪.‬‬
‫ﻓﻤﻦ ﺫﻟﻚ ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ ﰲ ﻣﺴﻨﺪﻩ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪،‬‬
‫ﺣﺪﺛﻨﺎ )‪ (6‬ﺯﻳﺪ ﺑﻦ ﺍﳊﺒﺎﺏ‪ ،‬ﺣﺪﺛﻨﺎ ﺟﻌﻔﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﻣﻦ ﻭﻟﺪ ﺫﻱ ﺍﳉﻨﺎﺣﲔ‪ -‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ‬
‫ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‪ :‬ﺃﻧﻪ ﺭﺃﻯ ﺭﺟﻼ ﳚﻲﺀ ﺇﱃ ﻓﺮﺟﺔ ﻛﺎﻧﺖ ﻋﻨﺪ ﻗﱪ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻓﻴﺪﺧﻞ ﻓﻴﻬﺎ ﻓﻴﺪﻋﻮ‪ .‬ﻓﻨﻬﺎﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻻ ﺃﺣﺪﺛﻜﻢ ﺣﺪﻳﺜﺎ ﲰﻌﺘﻪ ﻋﻦ )‪ (7‬ﺃﰊ ﻋﻦ ﺟﺪﻱ‬
‫ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ )‪ r (8‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ‪ ،‬ﻓﺈﻥ ﺗﺴﻠﻴﻤﻜﻢ‬

‫ﺭﻭﺍﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻘﺪﺳﻲ ﺍﳊﺎﻓﻆ‪ ،‬ﻓﻴﻤﺎ‬ ‫)‪(9‬‬
‫ﻳﺒﻠﻐﲏ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ {‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﻟﲔ ﺍﳊﺪﻳﺚ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﺮﻑ ﺣﺪﻳﺜﻪ ﻭﻳﻨﻜﺮ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، (٥٢ - ٥١ / ٦‬ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺼﺎﺋﻎ ﺭﻗﻢ )‪ . (٩٨‬ﻭﺍﻧﻈﺮ ﺃﻳﻀﺎ ‪ :‬ﺍﳉﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ )‪ (١٨٤ - ١٨٣ / ٥‬ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺼﺎﺋﻎ ﺭﻗﻢ )‪. (٨٥٦‬‬
‫)‪ (4‬ﺃﻱ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﺗﻔﻌﻞ ﺑﺎﳌﺪﻳﻨﺔ ‪ ،‬ﺃﻭ ﺍﳌﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪.‬‬
‫)‪ (5‬ﻓﻘﺪ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٣٦٧ / ٢‬ﻛﻤﺎ ﺳﻴﺬﻛﺮ ﺍﳌﺆﻟﻒ ﻣﻦ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﻣﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﺒﺄﻧﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺩ( ‪ :‬ﻋﻦ ﺟﺪﻱ ‪.‬‬
‫)‪ (8‬ﰲ )ﺩ ﺏ( ‪ :‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (9‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬

‫‪٦٢٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﺧﺘﺎﺭﻩ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳉﻴﺎﺩ ﺍﻟﺰﺍﺋﺪﺓ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻭﺷﺮﻃﻪ ﻓﻴﻪ ﺃﺣﺴﻦ ﻣﻦ ﺷﺮﻁ ﺍﳊﺎﻛﻢ‬
‫ﰲ ﺻﺤﻴﺤﻪ )‪. (1‬‬
‫ﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﻋﺠﻼﻥ )‪ (3‬ﻋﻦ ﺃﰊ‬ ‫)‪(2‬‬
‫ﻭﺭﻭﻯ ﺳﻌﻴﺪ ﰲ ﺳﻨﻨﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﺣﺒﺎﻥ ﺑﻦ ﻋﻠﻲ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﱵ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺑﻴﻮﺗﻜﻢ‬ ‫)‪(4‬‬
‫ﺳﻌﻴﺪ ﻣﻮﱃ ﺍﳌﻬﺮﻱ‬

‫ﻗﺒﻮﺭﺍ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ { )‪. (6) (5‬‬
‫)‪(7‬‬
‫ﺃﺧﱪﱐ ﺳﻬﻴﻞ ﺑﻦ ﺃﰊ ﺳﻬﻴﻞ ﻗﺎﻝ‪ :‬ﺭﺁﱐ‬ ‫ﻭﻗﺎﻝ ﺳﻌﻴﺪ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﻓﻨﺎﺩﺍﱐ‪ ،‬ﻭﻫﻮ ﰲ ﺑﻴﺖ ﻓﺎﻃﻤﺔ ﻳﺘﻌﺸﻰ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻫﻠﻢ ﺇﱃ ﺍﻟﻌﺸﺎﺀ؟ ﻓﻘﻠﺖ ﻻ ﺃﺭﻳﺪﻩ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﱄ ﺭﺃﻳﺘﻚ ﻋﻨﺪ ﺍﻟﻘﱪ؟ ﻓﻘﻠﺖ‪ :‬ﺳﻠﻤﺖ ﻋﻠﻰ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ ﻓﺴﻠﻢ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺘﺨﺬﻭﺍ‬
‫ﺑﻴﱵ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﻮﺗﻜﻢ ﻣﻘﺎﺑﺮ‪ ،‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﺻﻠﻮﺍ‬
‫ﻋﻠﻲ ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ { )‪] (9) (8‬ﻣﺎ ﺃﻧﺘﻢ ﻭﻣﻦ ﺑﺎﻷﻧﺪﻟﺲ ﺇﻻ ﺳﻮﺍﺀ[ )‪. (10‬‬

‫)‪ (1‬ﻣﺮﺕ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳊﺪﻳﺚ ﻭﻣﺼﺎﺩﺭﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺣﺒﺎﻥ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﱰﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﺿﻌﻴﻒ ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻓﻘﻪ ﻭﻓﻀﻞ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ‪،‬‬
‫ﻭﺗﻮﰲ ﺳﻨﺔ )‪١٧٢‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٦٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٤٧ / ١‬ﺕ ‪. (٩٨‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺠﻼﻥ ﺍﳌﺪﱐ ﺍﻟﻘﺮﺷﻲ ‪ ،‬ﻣﻮﱃ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺘﺒﺔ ‪ ،‬ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ‪ ،‬ﻭﺛﻘﻪ ﺃﲪﺪ‬
‫ﻭﺍﺑﻦ ﻣﻌﲔ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻄﺖ ﻋﻠﻴﻪ ﺃﺣﺎﺩﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪١٤٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٤٢ ، ٣٤١ / ٩‬ﺕ‪(٥٦٤‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (١٩٠ / ٢‬ﺕ‪. (٥٢٤‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﻣﻮﱃ ﺍﳌﻬﺪﻱ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﻣﻮﱃ ﺍﳌﻬﺮﻱ ﻣﻘﺒﻮﻝ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪،‬‬
‫ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٢٩ / ٢‬ﺕ‪. (٤٢‬‬
‫)‪ (5‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ (٣٣٩ / ١) :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (7‬ﻫﻮ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (8‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ ﰲ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ‪ .‬ﺭﺍﺟﻊ ‪) :‬ﺹ ‪ (٣٢٣‬ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (10‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪ ،‬ﻭﻗﻮﻟﻪ ‪ :‬ﻣﺎ ﺃﻧﺘﻢ ﻭﻣﻦ ﺑﺎﻷﻧﺪﻟﺲ ﺇﻻ ﺳﻮﺍﺀ ﻣﻦ ﻛﻼﻡ ﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ‬
‫‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻧﺺ ﺍﳊﺪﻳﺚ ‪.‬‬

‫‪٦٢١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻬﺬﺍﻥ ﺍﳌﺮﺳﻼﻥ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻮﺟﻬﲔ ﺍﳌﺨﺘﻠﻔﲔ ﻳﺪﻻﻥ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﳊﺪﻳﺚ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﻗﺪ‬
‫ﺍﺣﺘﺞ ﻣﻦ )‪ (1‬ﺃﺭﺳﻠﻪ ﺑﻪ ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺛﺒﻮﺗﻪ ﻋﻨﺪﻩ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺭﻭﻱ ﻣﻦ ﻭﺟﻮﻩ ﻣﺴﻨﺪﺓ ﻏﲑ‬
‫ﻫﺬﻳﻦ‪ .‬ﻓﻜﻴﻒ ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﺴﻨﺪﺍ؟‪.‬‬
‫ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ‪ :‬ﺃﻥ ﻗﱪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻓﻀﻞ ﻗﱪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﺪ ‪‬ﻰ ﻋﻦ ﺍﲣﺎﺫﻩ‬
‫ﻋﻴﺪﺍ‪ .‬ﻓﻘﱪ ﻏﲑﻩ ﺃﻭﱃ ﺑﺎﻟﻨﻬﻲ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ‪ ،‬ﰒ ﺇﻧﻪ ﻗﺮﻥ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ‪ } r‬ﻭﻻ ﺗﺘﺨﺬﻭﺍ‬

‫ﺃﻱ ﻻ ﺗﻌﻄﻠﻮﻫﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻓﺘﻜﻮﻥ ﲟﱰﻟﺔ‬ ‫)‪(2‬‬

‫ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ {‬
‫ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻓﺄﻣﺮ ﺑﺘﺤﺮﻱ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﲢﺮﻳﻬﺎ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪ (3) ،‬ﻋﻜﺲ ﻣﺎ ﻳﻔﻌﻠﻪ‬
‫ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻣﻦ ﺗﺸﺒﻪ ‪‬ﻢ‪.‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺍﺟﻌﻠﻮﺍ ﻣﻦ‬

‫ﺻﻼﺗﻜﻢ ﰲ ﺑﻴﻮﺗﻜﻢ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﻫﺎ ﻗﺒﻮﺭﺍ { )‪. (5) (4‬‬

‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ﻣﻘﺎﺑﺮ‪ ،‬ﻓﺈﻥ‬

‫ﰒ ﺇﻧﻪ ‪ r‬ﺃﻋﻘﺐ‬ ‫)‪(1) (6‬‬

‫ﺍﻟﺸﻴﻄﺎﻥ ﻳﻔﺮ ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺗﻘﺮﺃ ﻓﻴﻪ {‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻪ ﻣﻦ ﺃﺭﺳﻠﻪ ‪.‬‬

‫)‪ (2‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﺬﺍ ﻋﻜﺲ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٢‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ، (٧٧٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٥١‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ‬
‫ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪ ، (١٥٩٨‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١٤٤٨‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪، (١٣٧٧‬‬
‫ﺃﲪﺪ )‪. (١٦/٢‬‬
‫)‪ (5‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﺎﺑﺮ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، ٥٢٨ / ١) ، (٤٣٢‬‬
‫‪ (٥٢٩‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻭﻟﻔﻈﻪ ‪ " :‬ﺍﺟﻌﻠﻮﺍ ﰲ ﺑﻴﻮﺗﻜﻢ ﻣﻦ ﺻﻼﺗﻜﻢ ﻭﻻ ﺗﺘﺨﺬﻭﻫﺎ ﻗﺒﻮﺭﺍ " ﻭﻛﺬﻟﻚ ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (٦٢ / ٣) ، (١١٨٧‬ﻭﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﻫﻮ ﻟﻔﻆ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻭﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ‬
‫ﻭﻗﺼﺮﻫﺎ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺑﻴﺘﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٥٣٨ / ١ ، (٧٧٧‬‬
‫)‪ (6‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ، (٧٨٠‬ﺍﻟﺘﺮﻣﺬﻱ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ )‪ ، (٢٨٧٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪، (٢٠٤٢‬‬
‫ﺃﲪﺪ )‪. (٣٦٧/٢‬‬

‫‪٦٢٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(3) (2‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﲣﺎﺫﻩ ﻋﻴﺪ‪‬ﺍ ﺑﻘﻮﻟﻪ‪ } :‬ﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ {‬

‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ‪ } :‬ﻓﺈﻥ ﺗﺴﻠﻴﻤﻜﻢ ﻳﺒﻠﻐﲏ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ { ﻳﺸﲑ ﺑﺬﻟﻚ ‪ r‬ﺇﱃ ﺃﻥ ﻣﺎ‬
‫ﻳﻨﺎﻟﲏ ﻣﻨﻜﻢ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳛﺼﻞ ﻣﻊ ﻗﺮﺑﻜﻢ ﻣﻦ ﻗﱪﻱ ﻭﺑﻌﺪﻛﻢ ﻣﻨﻪ ﻓﻼ ﺣﺎﺟﺔ ﺑﻜﻢ‬
‫ﺇﱃ ﺍﲣﺎﺫﻩ ﻋﻴﺪ‪‬ﺍ‪.‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﻋﻨﻪ ﺑﺄﻥ ﺻﻼﺗﻨﺎ ﻭﺳﻼﻣﻨﺎ ﺗﻌﺮﺽ ﻋﻠﻴﻪ ﻛﺜﲑﺓ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ‬
‫ﺣﺪﻳﺚ ﺃﰊ ﺻﺨﺮ ﲪﻴﺪ ﺑﻦ ﺯﻳﺎﺩ )‪ (4‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﺴﻴﻂ )‪ (5‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻳﺴﻠﻢ ﻋﻠﻲ ﺇﻻ ﺭﺩ ﺍﷲ ﻋﻠﻲ ﺭﻭﺣﻲ ﺣﱴ ﺃﺭﺩ ﻋﻠﻴﻪ‬

‫ﺍﻟﺴﻼﻡ { )‪ . r (7) (6‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ‪.‬‬

‫ﺃﻭﺱ )‪ } t (9‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬ ‫)‪(8‬‬

‫ﻭﻣﺜﻞ ﻣﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﺎ ﻋﻦ ﺃﻭﺱ ﺑﻦ‬
‫ﻗﺎﻝ‪ :‬ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﻣﻌﺮﻭﺿﺔ ﻋﻠﻲ‪ ،‬ﻗﺎﻟﻮﺍ‪:‬‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﺗﻌﺮﺽ ﺻﻼﺗﻨﺎ ﻋﻠﻴﻚ ﻭﻗﺪ ﺃﺭﻣﺖ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻥ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٥٣٩ / ١) ، (٧٨٠‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ‬
‫ﻣﻘﺎﺑﺮ ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻨﻔﺮ ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺗﻘﺮﺃ ﻓﻴﻪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ " ‪.‬‬
‫)‪ (2‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ )ﻧﺼﻒ ﺳﻄﺮ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﲪﻴﺪ ﺑﻦ ﺯﻳﺎﺩ ﺑﻦ ﺃﰊ ﺍﳌﺨﺎﺭﻕ ‪ ،‬ﺍﳋﺮﺍﻁ ‪ ،‬ﺃﺑﻮ ﺻﺨﺮ ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﻌﺒﺎﺀ ‪ ،‬ﻣﺪﱐ ‪ ،‬ﺻﺪﻭﻕ ﻳﻬﻢ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪١٨٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٠٢ / ١‬ﺕ‪. (٥٩٤‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﺴﻴﻂ ﺑﻦ ﺃﺳﺎﻣﺔ ﺍﻟﻠﻴﺜﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﺪﱐ ﺍﻷﻋﺮﺝ ﺛﻘﺔ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ‬
‫‪ ،‬ﻭﻣﺎﺕ ﺳﻨﺔ )‪ ١٢٢‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٩٠‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٦٧ / ٢‬ﺕ‪. (٢٨١‬‬
‫)‪ (6‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤١‬ﺃﲪﺪ )‪. (٥٢٧/٢‬‬
‫)‪ (7‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ‪ ،‬ﺑﺎﺏ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٣٤ / ٢) ، (٢٠٤١‬ﻭﻗﺪ ﺗﺒﲔ ﺍﳌﺆﻟﻒ‬
‫ﺃﻧﻪ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺩ( ‪ :‬ﺑﻦ ﺃﰊ ﺃﻭﺱ ‪ .‬ﻟﻜﻨﻪ ﰲ ﺃﰊ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ :‬ﺃﻭﺱ ﺑﻦ ﺃﻭﺱ ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (9‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺃﻭﺱ ﺑﻦ ﺃﻭﺱ ﺍﻟﺜﻘﻔﻲ ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺍﲰﻪ ‪ ،‬ﻋﺪﺍﺩﻩ ﰲ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ‬
‫)‪(١٤٠ ، ١٣٩ / ١‬؛ ﻭ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٨٢ ، ٣٨١ / ١‬ﺕ‪. (٣٩٨ ، ٣٩٧‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﺄﻛﻞ ﳊﻮﻡ ﺍﻷﻧﺒﻴﺎﺀ { )‪. (2) (1‬‬

‫]ﺃﺭﻡ ﺃﻱ ﺻﺎﺭ ﺭﻣﻴﻤﺎ‪ ،‬ﺃﻱ ﻋﻈﻤﺎ ﺑﺎﻟﻴﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﺼﻠﺖ ﺑﻪ ﺗﺎﺀ ﺍﻟﻀﻤﲑ ﻓﺄﻓﺼﺢ ﺍﻟﻠﻐﺘﲔ ﺃﻥ‬
‫ﻳﻔﻚ ﺍﻹﺩﻏﺎﻡ ﻓﻴﻘﺎﻝ‪ :‬ﺃﺭﻣﺖ‪ .‬ﻭﻓﻴﻪ ﻟﻐﺔ ﺃﺧﺮﻯ ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‪ :‬ﺃﺭﻣﺖ ﺑﺘﺸﺪﻳﺪ ﺍﳌﻴﻢ‪ ،‬ﻭﻗﺪ‬
‫ﳜﻔﻒ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺃﺭﻣﺖ[ )‪. (3‬‬
‫ﻭﰲ )‪ (4‬ﻣﺴﻨﺪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﺻﻠﻰ ﻋﻨﺪ‬

‫ﻗﱪﻱ )‪ (5‬ﲰﻌﺘﻪ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻋﻠﻲ ﻧﺎﺋﻴﺎ ﺑﻠﻐﺘﻪ { )‪ . (6‬ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﲏ ﲟﻌﻨﺎﻩ‪.‬‬

‫ﻭﰲ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻩ ﻋﻨﻪ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺇﻥ ﺍﷲ ﻭﻛﻞ ﺑﻘﱪﻱ ﻣﻼﺋﻜﺔ ﻳﺒﻠﻐﻮﱐ ﻋﻦ ﺃﻣﱵ‬

‫ﺍﻟﺴﻼﻡ { )‪ (7‬ﺇﱃ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ )‪ (8‬ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺘﻌﺪﺩﺓ‪.‬‬

‫ﰒ ﺇﻥ ﺃﻓﻀﻞ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ‪ t‬ﻰ ﺫﻟﻚ )‪ (9‬ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺘﺤﺮﻯ‬

‫)‪ (1‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ، (١٣٧٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١٠٤٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٦٣٦‬ﺃﲪﺪ )‪(٨/٤‬‬
‫‪ ،‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٥٧٢‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) (١٠٤٧‬‬
‫‪ ، (٦٣٥‬ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻗﻠﻴﻠﺔ ﻓﻠﲑﺍﺟﻊ ‪ ،‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺃﻳﻀﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ‪ ،‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ (١٨٤ / ٢) ، (١٥٣١‬ﺑﺎﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺃﻭﻝ ﺍﻟﺴﻴﺎﻕ ﻋﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ؛ ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﳉﻨﺎﺋﺰ؛ ﺑﺎﺏ )‪ ، (٦٥‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٢٤ / ١) ، (١٦٣٦‬ﻭﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪. (٨ / ٤‬‬
‫)‪ (3‬ﻣﺎ ﺑﲔ ﺍﳌﻌﻜﻮﻓﲔ ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ )ﺃ( ‪ .‬ﻭﱂ ﺗﺬﻛﺮﻩ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ﻛﻤﺎ ﰲ ﺍﳌﱳ ‪ ،‬ﻟﻜﻦ ﺫﻛﺮﻩ ﰲ ﺍﻟﻨﺴﺨﺔ )ﻁ( ﰲ‬
‫ﺍﳊﺎﺷﻴﺔ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺣﺎﺷﻴﺔ ﲞﻂ ﺍﳌﺼﻨﻒ ‪ .‬ﰒ ﺫﻛﺮﻩ ‪ ،‬ﻭﺑﻌﺪﻩ ﺭﻣﺰ ﺑﺎﻹﺷﺎﺭﺓ ‪) :‬ﻥ( ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺇﱃ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮ )ﺛﻼﺛﺔ ﺳﻄﻮﺭ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻲ ‪ .‬ﻭﻋﻨﺪ ﻗﱪﻱ ‪ :‬ﺳﺎﻗﻄﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﺑﻐﻠﺘﻪ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (7‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻬﻮ ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ )‪ ، (٤٣ / ٣‬ﻭﻟﻔﻈﻪ ‪" :‬‬
‫ﺇﻥ ﷲ ﻣﻼﺋﻜﺔ ﺳﻴﺎﺣﲔ ﰲ ﺍﻷﺭﺽ ﻳﺒﻠﻐﻮﱐ ﻋﻦ ﺃﻣﱵ ﺍﻟﺴﻼﻡ "؛ ﻭﺃﺧﺮﺟﻪ ﺍﻟﺪﺭﺍﻣﻲ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ ‪ ،‬ﺑﺎﺏ‬
‫ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ )‪ ، (٣١٧ / ١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪، ٤٤١ ، ٣٨٧ / ١‬‬
‫‪ ، (٤٥٢‬ﻛﻠﻬﻢ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ )‪. (٣٥٩ / ١‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﺃﺧﺰﻯ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ( ‪ :‬ﻰ ﻋﻦ ﺫﻟﻚ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﻗﱪﻩ ‪ r‬ﻭﺍﺳﺘﺪﻝ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﺭﺍﻭﻱ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﲰﻌﻪ ﻣﻦ ﺃﺑﻴﻪ ﺍﳊﺴﲔ‪،‬‬
‫ﻋﻦ ﺟﺪﻩ ﻋﻠﻲ‪ ،‬ﻭﺍﻋﻠﻢ ﲟﻌﻨﺎﻩ ﻣﻦ ﻏﲑﻩ )‪ (1‬؛ ﻓﺒﲔ ﺃﻥ ﻗﺼﺪﻩ )‪ (2‬ﻟﻠﺪﻋﺎﺀ ﻭﳓﻮﻩ ﺍﲣﺎﺫ ﻟﻪ ﻋﻴﺪ‪‬ﺍ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﺑﻦ ﻋﻤﻪ ﺣﺴﻦ ﺑﻦ ﺣﺴﻦ ﺷﻴﺦ ﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﻛﺮﻩ ﺃﻥ ﻳﻘﺼﺪ ﺍﻟﺮﺟﻞ ﺍﻟﻘﱪ ﻟﻠﺴﻼﻡ‬
‫)‪(3‬‬
‫ﻣﻦ ﺍﲣﺎﺫﻩ ﻋﻴﺪ‪‬ﺍ‪ .‬ﻓﺎﻧﻈﺮ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‬ ‫ﻋﻠﻴﻪ ﻭﳓﻮﻩ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﺫﻟﻚ‬
‫ﻛﻴﻒ ﳐﺮﺟﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺍﻟﺬﻳﻦ ﳍﻢ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺮﺏ ﺍﻟﻨﺴﺐ‬
‫ﻭﻗﺮﺏ ﺍﻟﺪﺍﺭ‪ ،‬ﻷ‪‬ﻢ ﺇﱃ ﺫﻟﻚ ﺃﺣﻮﺝ ﻣﻦ ﻏﲑﻫﻢ ﻓﻜﺎﻧﻮﺍ ﳍﺎ ﺃﺿﺒﻂ‪.‬‬
‫ﺇﻃﻼﻕ ﺍﻟﻌﻴﺪ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﺍﻻﺟﺘﻤﺎﻉ ﻓﻴﻪ‬
‫ﻭﺍﻟﻌﻴﺪ ﺇﺫﺍ ﺟﻌﻞ ﺍﲰ‪‬ﺎ ﻟﻠﻤﻜﺎﻥ ﻓﻬﻮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﺍﻻﺟﺘﻤﺎﻉ ﻓﻴﻪ‪ ،‬ﻭﺍﻧﺘﻴﺎﺑﻪ )‪ (4‬ﻟﻠﻌﺒﺎﺩﺓ‬
‫ﻋﻨﺪﻩ‪ ،‬ﺃﻭ ﻟﻐﲑ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﻣﲎ ﻭﻣﺰﺩﻟﻔﺔ ﻭﻋﺮﻓﺔ‪ ،‬ﺟﻌﻠﻬﺎ ﺍﷲ ﻋﻴﺪ‪‬ﺍ‪ ،‬ﻣﺜﺎﺑﺔ‬
‫ﻟﻠﻨﺎﺱ‪ ،‬ﳚﺘﻤﻌﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻨﺘﺎﺑﻮ‪‬ﺎ‪ ،‬ﻟﻠﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﻨﺴﻚ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﻤﺸﺮﻛﲔ ﺃﻣﻜﻨﺔ‬
‫ﻳﻨﺘﺎﺑﻮ‪‬ﺎ ﻟﻼﺟﺘﻤﺎﻉ ﻋﻨﺪﻫﺎ‪ .‬ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﳏﺎ ﺍﷲ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﻣﻜﻨﺔ ﻳﺪﺧﻞ ﻓﻴﻪ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻘﺒﻮﺭ ﺍﻟﱵ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻗﺒﻮﺭ‪‬ﺍ ﳍﻢ‪ ،‬ﺑﺘﻘﺪﻳﺮ ﻛﻮ‪‬ﺎ ﻗﺒﻮﺭ‪‬ﺍ ﳍﻢ‪ ،‬ﺑﻞ ﻭﺳﺎﺋﺮ ﺍﻟﻘﺒﻮﺭ ﺃﻳﻀ‪‬ﺎ ﺩﺍﺧﻠﺔ ﰲ ﻫﺬﺍ‪ .‬ﻓﺈﻥ ﻗﱪ ﺍﳌﺴﻠﻢ ﻟﻪ‬
‫ﻣﻦ ﺍﳊﺮﻣﺔ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﺇﺫ ﻫﻮ ﺑﻴﺖ ﺍﳌﺴﻠﻢ ﺍﳌﻴﺖ‪ ،‬ﻓﻼ ﻳﺘﺮﻙ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ‬
‫ﺍﻟﻨﺠﺎﺳﺎﺕ ﺑﺎﻻﺗﻔﺎﻕ ﻭﻻ ﻳﻮﻃﺄ ﻭﻻ ﻳﺪﺍﺱ‪ ،‬ﻭﻻ ﻳﺘﻜﺄ ﻋﻠﻴﻪ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻻ‬
‫ﳚﺎﻭﺭ ﲟﺎ ﻳﺆﺫﻱ ﺍﻷﻣﻮﺍﺕ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺍﳋﺒﻴﺜﺔ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﻋﻨﺪ ﺇﺗﻴﺎﻧﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬
‫ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﺍﳌﻴﺖ ﺃﻓﻀﻞ‪ ،‬ﻛﺎﻥ ﺣﻘﻪ ﺃﻭﻛﺪ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﻢ ﺃﻋﻠﻢ ﲟﻌﻨﺎﻩ ﻣﻦ ﻏﲑﻫﻢ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺘﺒﲔ ﺃﻥ ﻗﺼﺪ ﻗﱪﻩ ‪.‬‬
‫)‪ (3‬ﺫﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﺗﻴﺎﻧﻪ ‪ .‬ﻭﺍﻧﺘﻴﺎﺑﻪ ‪ :‬ﺃﻱ ﺇﺗﻴﺎﻧﻪ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻮﺍﻭ ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﺎﺀ )‪١‬‬
‫‪. (١٤٠ /‬‬

‫‪٦٢٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺎﻝ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ )‪ } t (1‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻌﻠﻤﻬﻢ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﳌﻘﺎﺑﺮ‪،‬‬

‫ﺃﻥ ﻳﻘﻮﻝ ﻗﺎﺋﻠﻬﻢ‪" :‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺪﻳﺎﺭ"‪ ،‬ﻭﰲ ﻟﻔﻆ‪" :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺃﻫﻞ ﺍﻟﺪﻳﺎﺭ‪ ،‬ﻣﻦ‬
‫ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻟﻼﺣﻘﻮﻥ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ ﺍﻟﻌﺎﻓﻴﺔ { )‪. (2‬‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪. (3‬‬
‫ﻭﺭﻭﻯ ﺃﻳﻀ‪‬ﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ } ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺧﺮﺝ ﺇﱃ ﺍﳌﻘﱪﺓ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‬

‫ﺩﺍﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ‪ ،‬ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻻﺣﻘﻮﻥ { )‪. (5) (4‬‬

‫ﻭﺭﻭﻱ ﺃﻳﻀ‪‬ﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ "ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺇﻥ ﺟﱪﻳﻞ ﺃﺗﺎﱐ‬
‫ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺭﺑﻚ ﻳﺄﻣﺮﻙ ﺃﻥ ﺗﺄﰐ ﺃﻫﻞ ﺍﻟﺒﻘﻴﻊ‪ ،‬ﻓﺘﺴﺘﻐﻔﺮ ﳍﻢ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻗﻠﺖ‪ :‬ﻛﻴﻒ ﺃﻗﻮﻝ ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻗﻮﱄ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺪﻳﺎﺭ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻳﺮﺣﻢ ﺍﷲ‬
‫ﺍﳌﺴﺘﻘﺪﻣﲔ ﻣﻨﺎ ﻭﺍﳌﺴﺘﺄﺧﺮﻳﻦ‪ ،‬ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻻﺣﻘﻮﻥ { )‪. (8) (7) (6‬‬

‫ﻭﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ } :‬ﻓﻘﺪﺗﻪ ﻓﺈﺫﺍ ﻫﻮ ﺑﺎﻟﺒﻘﻴﻊ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‬

‫)‪ (1‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺮﺙ ﺑﻦ ﺍﻷﻋﺮﺝ ﺍﻷﺳﻠﻤﻲ ‪ ،‬ﺃﺳﻠﻢ ﺃﺛﻨﺎﺀ ﺍﳍﺠﺮﺓ ‪ ،‬ﻭﻗﺪﻡ‬
‫ﺇﱄ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺃﺣﺪ ‪ ،‬ﻭﻏﺰﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺳﺖ‬
‫ﻋﺸﺮﺓ ﻏﺰﻭﺓ ‪ ،‬ﻭﻏﺰﺍ ﺧﺮﺍﺳﺎﻥ ﰲ ﺯﻣﻦ ﻋﺜﻤﺎﻥ ‪ ،‬ﻭﻛﺎﻥ ﺳﻜﻦ ﺍﻟﺒﺼﺮﺓ ﳌﺎ ﻓﺘﺤﺖ ‪ ،‬ﰒ ﺳﻜﻦ ﻣﺮﻭ ﺇﱃ ﺃﻥ ﻣﺎﺕ ﰲ‬
‫ﺧﻼﻓﺔ ﻳﺰﻳﺪ ﺳﻨﺔ )‪٦٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (١٤٦ / ١‬ﺕ‪. (٦٣٢‬‬
‫)‪ (2‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٠‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٥٤٧‬ﺃﲪﺪ )‪. (٣٦٠/٥‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺎﻝ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻟﺪﻋﺎﺀ ﻷﻫﻠﻬﺎ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٢ ، (٩٧٥‬‬
‫‪. (٦٧١‬‬
‫)‪ (4‬ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٢٤٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (١٥٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٣٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪، (٤٣٠٦‬‬
‫ﺃﲪﺪ )‪ ، (٣٠٠/٢‬ﻣﺎﻟﻚ ﺍﻟﻄﻬﺎﺭﺓ )‪. (٦٠‬‬
‫)‪ (5‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺇﻃﺎﻟﺔ ﺍﻟﻐﺮﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢١٨ / ١) ، (٢٤٩‬‬
‫)‪ (6‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٣٧‬ﺃﲪﺪ )‪. (٢٢١/٦‬‬
‫)‪ (7‬ﰲ )ﺩ ﻁ( ‪ :‬ﻟﻼﺣﻘﻮﻥ ‪.‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺎﻝ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪- ٦٦٩ / ٢) ، (٩٧٤‬‬
‫‪. (٦٧١‬‬

‫‪٦٢٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺩﺍﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ‪ ،‬ﺃﻧﺘﻢ ﻟﻨﺎ ﻓﺮﻁ‪ ،‬ﻭﳓﻦ ﺑﻜﻢ ﻻﺣﻘﻮﻥ‪ ،‬ﺍﻟﻠﻬﻢ ﻻ ﲢﺮﻣﻨﺎ ﺃﺟﺮﻫﻢ‪ ،‬ﻭﻻ ﺗﻔﺘﻨﺎ‬
‫ﺑﻌﺪﻫﻢ { )‪. (2) (1‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ } :‬ﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﻘﺒﻮﺭ ﺍﳌﺪﻳﻨﺔ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻬﻢ‬
‫ﺑﻮﺟﻬﻪ ﻓﻘﺎﻝ‪" :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻳﺎ ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻳﻐﻔﺮ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ‪ ،‬ﺃﻧﺘﻢ ﺳﻠﻔﻨﺎ ﻭﳓﻦ‬
‫ﺑﺎﻷﺛﺮ { )‪ (3‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪" :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ" )‪. (4‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﺑﻌﺪ ﺃﺣﺪ ﺑﺜﻤﺎﻥ ﺳﻨﲔ ﺧﺮﺝ ﺇﱃ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻓﺼﻠﻰ ﻋﻠﻴﻬﻢ ﻛﺼﻼﺗﻪ ﻋﻠﻰ‬
‫ﺍﳌﻴﺖ )‪ . (5‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ‪ t‬ﻗﺎﻝ‪ } :‬ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ‬
‫)‪(6‬‬
‫ﻟﻪ ﺍﻟﺘﺜﺒﻴﺖ‪ ،‬ﻓﺈﻧﻪ ﺍﻵﻥ‬ ‫ﺩﻓﻦ ﺍﳌﻴﺖ‪ ،‬ﻭﻗﻒ ﻋﻠﻴﻪ ﻓﻘﺎﻝ‪ :‬ﺍﺳﺘﻐﻔﺮﻭﺍ ﻷﺧﻴﻜﻢ ﻭﺳﻠﻮﺍ‬
‫ﻳﺴﺄﻝ { )‪. (7‬‬

‫ﻭﻗﺪ ﺭﻭﻱ ﺣﺪﻳﺚ ﺻﺤﺤﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻣﺎ ﻣﻦ ﺭﺟﻞ ﳝﺮ ﺑﻘﱪ ﺭﺟﻞ ﻛﺎﻥ‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (٢٤٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (١٥٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٣٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪، (٤٣٠٦‬‬
‫ﺃﲪﺪ )‪ ، (٣٧٥/٢‬ﻣﺎﻟﻚ ﺍﻟﻄﻬﺎﺭﺓ )‪. (٦٠‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﺎ ﻳﻘﺎﻝ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﻘﺎﺑﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (١٥٤٦‬‬
‫‪. (٤٩٣‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪. (١٠٥٣‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﻘﺎﺑﺮ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (١٠٥٣‬‬
‫‪ ، (٣٦٩‬ﻭﻗﺎﻝ ‪ " :‬ﻭﰲ ﺍﻟﺒﺎﺏ ﻋﻦ ﺑﺮﻳﺪﺓ ﻭﻋﺎﺋﺸﺔ " ‪ ،‬ﰒ ﻗﺎﻓﻞ ‪ " :‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ " )‪٣‬‬
‫‪(٣٦٩ /‬؛ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺑﺮﻳﺪﺓ ﻭﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ )‪-١٧٢ / ٨‬‬
‫‪. (١٧٦‬‬
‫)‪ (5‬ﻭﺭﺩ ﺫﻟﻚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪ ،‬ﻭﻗﺪ ﻣﺮ ﲣﺮﳚﻪ ‪ .‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (6‬ﰲ )ﺩ( ‪ :‬ﻭﺍﺳﺄﻟﻮﺍ ‪.‬‬
‫)‪ (7‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﻟﻘﱪ ﻟﻠﻤﻴﺖ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٥٥٠ / ٣) ، (٣٢٢١‬؛‬
‫ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺳﺆﺍﻝ ﺍﻟﺘﺜﺒﻴﺖ ﻟﻠﻤﻴﺖ ﻋﻨﺪ ﺍﻟﺪﻓﻦ )‪(٣٧٠ / ١‬‬
‫‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻹﺳﻨﺎﺩ ‪ ،‬ﻭﱂ ﳜﺮﺟﺎﻩ " ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺘﻠﺨﻴﺺ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳍﺎﻣﺶ‬
‫)‪. (٣٧١ ، ٣٧٠ / ١‬‬

‫‪٦٢٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻌﺮﻓﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺭﺩ ﺍﷲ ﻋﻠﻴﻪ ﺭﻭﺣﻪ‪ ،‬ﺣﱴ ﻳﺮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ { )‪. (1‬‬
‫)‪(2‬‬
‫ﺑﻌﺪ ﺍﻟﺪﻓﻦ ﺣﺪﻳﺚ ﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﻟﻜﻦ ﻋﻤﻞ ﺑﻪ ﺭﺟﺎﻝ ﻣﻦ ﺃﻫﻞ‬ ‫ﻭﺭﻭﻯ ﰲ ﺗﻠﻘﲔ ﺍﳌﻴﺖ‬
‫ﺍﻟﺸﺎﻡ ﺍﻷﻭﻟﲔ‪ ،‬ﻣﻊ ﺭﻭﺍﻳﺘﻬﻢ ﻟﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺳﺘﺤﺒﻪ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ )‪. (3‬‬
‫)‪(4‬‬
‫ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﻔﻌﻠﻪ‪ ،‬ﻭﻳﺄﻣﺮ ﺑﻪ ﺃﻣﺘﻪ ﻋﻨﺪ ﻗﺒﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻋﻘﺐ‬ ‫ﻓﻬﺬﺍ ﻭﳓﻮﻩ ﳑﺎ‬
‫ﺍﻟﺪﻓﻦ‪ (5) ،‬ﻭﻋﻨﺪ ﺯﻳﺎﺭ‪‬ﻢ‪ ،‬ﻭﺍﳌﺮﻭﺭ ‪‬ﻢ‪ ،‬ﺇﳕﺎ ﻫﻮ ﲢﻴﺔ ﻟﻠﻤﻴﺖ‪ ،‬ﻛﻤﺎ ﳛﻲ ﺍﳊﻲ ﻭﺩﻋﺎﺀ ﻟﻪ ﻛﻤﺎ‬
‫ﻳﺪﻋﻰ ﻟﻪ‪ ،‬ﺇﺫﺍ ﺻﻠﻰ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﻟﺪﻓﻦ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﰲ ﺿﻤﻦ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ‪ ،‬ﺩﻋﺎﺀ ﺍﳊﻲ ﻟﻨﻔﺴﻪ‪،‬‬
‫ﻭﻟﺴﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻓﻴﻬﺎ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﺼﻠﻲ‪ ،‬ﻭﻟﺴﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﲣﺼﻴﺺ ﺍﳌﻴﺖ ﺑﺎﻟﺪﻋﺎﺀ ﻟﻪ‪ ،‬ﻓﻬﺬﺍ ﻛﻠﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﺜﻠﻪ‪ ،‬ﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻣﺎ ﻛﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ‪ ،‬ﻫﻮ ﺍﳌﺸﺮﻭﻉ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺫﻟﻚ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ ﻋﻨﺪ ﻗﱪ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻭﻏﲑﻩ‪.‬‬
‫)‪(2‬‬ ‫)‪(1‬‬ ‫)‪(6‬‬
‫ﺣﺪﺛﻨﺎ ﺍﺑﻦ‬ ‫ﰲ ﺍﻹﺑﺎﻧﺔ‪ ،‬ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﻣﻌﺎﺫ‬ ‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺑﻄﺔ‬

‫)‪ (1‬ﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺍﳋﻄﻴﺐ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )‪ ، (٥١٨ / ٢‬ﺡ )‪(٧٠٦٢‬‬
‫‪ ،‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻣﺎ ﻣﻦ ﻋﺒﺪ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪ .‬ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ ﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪ " :‬ﻗﺎﻝ ﺍﳉﻮﺯﻱ ‪ :‬ﺣﺪﻳﺚ ﻻ ﻳﺼﻠﺢ " ‪،‬‬
‫ﰒ ﻗﺎﻝ ‪ " :‬ﻭﺃﻓﺎﺩ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﺃﻥ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺧﺮﺟﻪ ﰲ )ﺍﻟﺘﻤﻬﻴﺪ( ﻭ )ﺍﻻﺳﺘﺬﻛﺎﺭ( ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭﳑﻦ ﺻﺤﺤﻪ ﻋﺒﺪ ﺍﳊﻖ " ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ )‪ ، (٤٨٧ / ٥‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ )ﺍﻻﺳﺘﺬﻛﺎﺭ( )‪/ ١‬‬
‫‪. (٢٣٤‬‬
‫)‪ (2‬ﺗﻠﻘﲔ ﺍﳌﻴﺖ ‪ :‬ﺃﻥ ﻳﻘﻒ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﻗﱪ ﺍﳌﻴﺖ ﻭﻳﻘﻮﻝ ﻟﻪ ‪ :‬ﻳﺎ ﻓﻼﻥ ﺍﺫﻛﺮ ﻛﺬﺍ ﻭﻛﺬﺍ ‪ . .‬ﺇﱁ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ‬
‫ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪. (٣٨٧ / ٢‬‬
‫)‪ (3‬ﻓﺼﻞ ﺍﳌﺆﻟﻒ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ . (٢٩٩ -٢٩٦ / ٢٤‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪/ ٢‬‬
‫‪ . (٣٨٦ ، ٣٨٥‬ﻭﺍﻧﻈﺮ ﺍﻟﺘﻔﺼﻴﻞ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ )ﺍﻷﺫﻛﺎﺭ( ﻟﻠﻨﻮﻭﻱ ﻣﻊ ﺷﺮﺣﻪ‬
‫)ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ( ﻻﺑﻦ ﻋﻼﻥ )‪. (١٩٦ -١٩٤ / ٤‬‬
‫)‪ (4‬ﰲ )ﺃ ﺝ ﺩ( ‪ :‬ﻣﺎ ﻛﺎﻥ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺃﻭ ﺑﻌﺪﻩ )ﺳﻄﺮﺍﻥ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺪﺍﻥ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻜﱪﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺑﻄﺔ ‪ :‬ﻓﻘﻴﻪ ﻭﻋﺎﱂ ﺑﺎﳊﺪﻳﺚ ‪،‬‬
‫ﻭﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﳌﺎﺋﺔ ‪ .‬ﻣﻨﻬﺎ ‪ :‬ﺍﻟﺸﺮﺡ ﻭﺍﻹﺑﺎﻧﺔ ﻋﻠﻰ ﺃﺻﻮﻝ ﺍﻟﺪﻳﺎﻧﺔ ‪،‬‬
‫ﻭﻣﻨﻬﺎ ‪ :‬ﺍﻟﺘﻔﺮﺩ ﻭﺍﻟﻌﺰﻟﺔ ‪ .‬ﻭﲢﺮﱘ ﺍﳋﻤﺮ ‪ .‬ﻭﺫﻡ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ ‪ ،‬ﻭﻏﲑﻫﺎ ﺯ ﺗﻮﰲ ﺳﻨﺔ )‪٣٨٧‬ﻫـ( ‪ ،‬ﻭﻛﺎﻧﺖ‬

‫‪٦٢٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻮﻥ )‪ (3‬ﻗﺎﻝ‪ :‬ﺳﺄﻝ ﺭﺟﻞ ﻧﺎﻓﻌ‪‬ﺎ )‪ (4‬ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻘﱪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪،‬‬
‫ﻟﻘﺪ ﺭﺃﻳﺘﻪ ﻣﺎﺋﺔ )‪ (5‬ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﻛﺎﻥ ﻳﺄﰐ ﺍﻟﻘﱪ‪ ،‬ﻓﻴﻘﻮﻡ ﻋﻨﺪﻩ ﻓﻴﻘﻮﻝ‪" :‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬
‫ﺍﻟﻨﱯ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﰊ" )‪ . (6‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﺫﻛﺮﻫﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﳏﺘﺠ‪‬ﺎ ‪‬ﺎ‪" :‬ﰒ ﻳﻨﺼﺮﻑ"‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺛﺮ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )‪. (7‬‬

‫ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪٣٠٤‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، (١٥٣ - ١٤٤ / ٢‬ﺕ‪(٦٢٢‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪/ ٤‬‬
‫‪. (١٩٧‬‬
‫)‪ (1‬ﻫﻮ ‪ :‬ﻣﻌﺎﺫ ﺑﻦ ﻣﻌﺎﺫ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﺣﺴﺎﻥ ﺍﻟﻌﻨﱪﻱ ‪ ،‬ﺃﺑﻮ ﺍﳌﺜﲎ ‪ ،‬ﺍﻟﺒﺼﺮﻱ ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﺛﻘﺔ ﻣﺘﻘﻦ ‪ .‬ﻣﺎﺕ ﺳﻨﺔ‬
‫)‪١٩٦‬ﻫـ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٥٧ / ٢‬ﺕ‪. (١٢٠٩‬‬
‫)‪ (2‬ﺍﺑﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺩ( ‪ :‬ﻋﻮﻑ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﺑﻦ ﻋﻮﻥ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﻣﻌﺎﺫ ‪ ،‬ﻭﻗﺪ ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (4‬ﺃﻱ ‪ :‬ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻣﺎﺋﺔ ﻣﺮﺓ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﻋﻤﺮ ﺃﰊ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻮﻃﺄ ‪ ،‬ﻛﺘﺎﺏ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻔﺮ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪،‬‬
‫ﺭﻗﻢ )‪. (١٦٦ / ٢) ، (٦٨‬‬

‫‪٦٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻘﺒﻮﺭ ﻣﻦ ﺯﻳﺎﺭ‪‬ﺎ ﻭﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﻭﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﺎ‬
‫ﻭﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺟﺎﺋﺰﺓ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﺣﱴ ﻗﺒﻮﺭ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﺈﻥ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ‪ } r‬ﺍﺳﺘﺄﺫﻧﺖ ﺭﰊ ﺃﻥ ﺃﺳﺘﻐﻔﺮ ﻷﻣﻲ )‪ (1‬ﻓﻠﻢ ﻳﺄﺫﻥ ﱄ‪ ،‬ﻭﺍﺳﺘﺄﺫﻧﺘﻪ ﺃﻥ ﺃﺯﻭﺭ ﻗﱪﻫﺎ‬

‫ﻓﺄﺫﻥ ﱄ { )‪." (2‬‬

‫ﻭﻓﻴﻪ ﺃﻳﻀ‪‬ﺎ ﻋﻨﻪ ﻗﺎﻝ‪ } :‬ﺯﺍﺭ ﺍﻟﻨﱯ ‪ r‬ﻗﱪ ﺃﻣﻪ‪ ،‬ﻓﺒﻜﻰ ﻭﺃﺑﻜﻰ ﻣﻦ ﺣﻮﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺳﺘﺄﺫﻧﺖ‬
‫ﺭﰊ ﺃﻥ ﺃﺳﺘﻐﻔﺮ ﳍﺎ ﻓﻠﻢ ﻳﺄﺫﻥ ﱄ‪ ،‬ﻭﺍﺳﺘﺄﺫﻧﺘﻪ ﰲ ﺃﻥ ﺃﺯﻭﺭ ﻗﱪﻫﺎ ﻓﺄﺫﻥ ﱄ ﻓﺰﻭﺭﻭﺍ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻓﺈ‪‬ﺎ‬
‫ﺗﺬﻛﺮ ﺍﳌﻮﺕ { )‪. (4) (3‬‬

‫} ‪‬ﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ‬ ‫)‪(6‬‬

‫ﻋﻦ ﺑﺮﻳﺪﺓ‪ " ،‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪" :‬‬ ‫)‪(5‬‬
‫ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬

‫ﺍﻟﻘﺒﻮﺭ ﻓﺰﻭﺭﻭﻫﺎ { )‪ . (8) (7‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻟـﺄﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ } :‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻭﺭ ﻓﻠﻴﺰﺭ‬

‫ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻫﺠﺮ‪‬ﺍ { )‪. (10) (9‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻷﻣﱵ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ‪.‬‬

‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻨﱯ ﺭﺑﻪ ﰲ ﺯﻳﺎﺭﺓ ﻗﱪ ﺃﻣﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٦٧١ / ٢ ، (٩٧٦‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٣٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٣٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ‬
‫)‪ ، (١٥٧٢‬ﺃﲪﺪ )‪. (٤٤١/٢‬‬
‫)‪ (4‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (5‬ﻣﺴﻠﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻨﺖ ‪‬ﻴﺘﻜﻢ ‪ .‬ﻟﻜﻨﻪ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ﻭﻣﺴﻠﻢ ‪.‬‬
‫)‪ (7‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻀﺤﺎﻳﺎ )‪ ، (٤٤٢٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٦٩٨‬ﺃﲪﺪ )‪. (٣٥٥/٥‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻨﱯ ﺭﺑﻪ ﰲ ﺯﻳﺎﺩﺓ ﻗﱪ ﺃﻣﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٦٧٢ / ٢) ، (٩٧٧‬‬
‫‪.‬‬
‫)‪ (9‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٣٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٦٩٨‬ﺃﲪﺪ )‪. (٣٥٥/٥‬‬
‫)‪ (10‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪(٣٦١ / ٥‬؛ ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪(٨٩ / ٤‬؛ ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻀﺤﺎﻳﺎ ‪ ،‬ﺑﺎﺏ ﺍﺩﺧﺎﺭ ﳊﻮﻡ‬
‫ﺍﻷﺿﺎﺣﻲ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(٤٨٥ / ٢) ، (٨‬؛ ﻭﺃﺧﺮﺝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ )ﺍﻷﻡ( ﻋﻦ ﻣﺎﻟﻚ ‪ ،‬ﻋﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫‪ ،‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ‪ " :‬ﻭ‪‬ﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻓﺰﻭﺭﻭﻫﺎ ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻫﺠﺮﺍ " ﻭﺇﺳﻨﺎﺩﻩ‬

‫‪٦٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺭﻭﻯ ﺃﲪﺪ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﺇﱐ ﻛﻨﺖ ‪‬ﻴﺘﻜﻢ‬

‫ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻓﺰﻭﺭﻭﻫﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺬﻛﺮﻛﻢ ﺍﻵﺧﺮﺓ { )‪. (2) (1‬‬
‫ﻓﻘﺪ ﺃﺫﻥ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺯﻳﺎﺭ‪‬ﺎ ﺑﻌﺪ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻋﻠﻞ ﺫﻟﻚ ﺑﺄ‪‬ﺎ ﺗﺬﻛﺮ ﺍﳌﻮﺕ‪ ،‬ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻭﺃﺫﻥ )‪ (3‬ﺇﺫﻧ‪‬ﺎ ﻋﺎﻣ‪‬ﺎ‪ ،‬ﰲ ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ‪.‬‬
‫ﻭﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻭﺭﺩ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻳﻮﺟﺐ ﺩﺧﻮﻝ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﻌﻠﺔ ‪-‬ﻭﻫﻲ ﺗﺬﻛﺮ ﺍﳌﻮﺕ‬
‫ﻭﺍﻵﺧﺮﺓ‪ -‬ﻣﻮﺟﻮﺩﺓ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪ .‬ﻭﻗﺪ ﻛﺎﻥ )‪ r (4‬ﻳﺄﰐ ﻗﺒﻮﺭ ﺃﻫﻞ ﺍﻟﺒﻘﻴﻊ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻟﻠﺪﻋﺎﺀ‬
‫)‪(5‬‬
‫ﺑﺎﳌﺴﻠﻤﲔ ﺩﻭﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ .‬ﻓﻬﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﻭﻫﻲ ﺯﻳﺎﺭﺓ‬ ‫ﳍﻢ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻓﻬﺬﺍ ﺍﳌﻌﲎ ﳜﺘﺺ‬
‫ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻟﺘﺬﻛﺮ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻭ ﻟﺘﺤﻴﺘﻬﻢ ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ ،‬ﻫﻞ ﳚﻮﺯ ﺍﻟﺴﻔﺮ ﻟﺰﻳﺎﺭ‪‬ﺎ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﻻ ﳚﻮﺯ‪ ،‬ﻭﺍﳌﺴﺎﻓﺮﺓ ﻟﺰﻳﺎﺭ‪‬ﺎ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ‬
‫ﺍﺑﻦ ﺑﻄﺔ ﻭﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﻭﻏﲑﳘﺎ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﺴﻔﺮ ﺑﺪﻋﺔ‪ ،‬ﱂ ﻳﻜﻦ ﰲ ﻋﺼﺮ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﻷﻥ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺸﺪ‬

‫ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ‪ :‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻭﻣﺴﺠﺪﻱ ﻫﺬﺍ { )‪. (7) (6‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻨﻬﻲ ﻳﻌﻢ ﺍﻟﺴﻔﺮ ﺇﱃ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﺸﺎﻫﺪ‪ ،‬ﻭﻛﻞ ﻣﻜﺎﻥ ﻳﻘﺼﺪ ﺍﻟﺴﻔﺮ ﺇﱃ ﻋﻴﻨﻪ‬

‫ﺻﺤﻴﺢ ‪ .‬ﺍﻧﻈﺮ ‪) :‬ﺍﻷﻡ( )‪ . (٢٧٨ / ١‬ﻭﺍﳍﺠﺮ ‪ ،‬ﺑﺎﻟﻀﻢ ‪ :‬ﺍﻟﻜﻼﻡ ﺍﻟﻘﺒﻴﺢ ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ‪ " :‬ﻭﺫﻟﻚ ﻣﺜﻞ ﺍﻟﺪﻋﺎﺀ‬
‫ﺑﺎﻟﻮﻳﻞ ﻭﺍﻟﺜﺒﻮﺭ ‪ ،‬ﻭﺍﻟﻨﻴﺎﺣﺔ " ‪) .‬ﺍﻷﻡ( )‪(٢٧٨ / ١‬؛ ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳍﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺍﺀ )‪. (١٦٤ / ٢‬‬
‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻷﺿﺎﺣﻲ )‪ ، (١٩٧٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻀﺤﺎﻳﺎ )‪ ، (٤٤٢٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٦٩٨‬ﺃﲪﺪ )‪. (٣٥٥/٥‬‬
‫)‪ (2‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (١٤٥ / ١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﺫﻥ ﻟﻨﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺩ( ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﲣﺼﻴﺺ ﻟﻠﻤﺴﻠﻤﲔ ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (١١٣٢‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٣٩٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪، (٢٠٣٣‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٤٠٩‬ﺃﲪﺪ )‪ ، (٢٣٤/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٢١‬‬
‫)‪ (7‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﻠﺘﻘﺮﺏ )‪ (1‬ﺑﺪﻟﻴﻞ ﺃﻥ ﺑﺼﺮﺓ ﺑﻦ ﺃﰊ ﺑﺼﺮﺓ ﺍﻟﻐﻔﺎﺭﻱ )‪ (2‬ﳌﺎ ﺭﺃﻯ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺭﺍﺟﻌ‪‬ﺎ ﻣﻦ ﺍﻟﻄﻮﺭ‬
‫ﺍﻟﺬﻱ ﻛﻠﻢ ﺍﷲ ﻋﻠﻴﻪ ﻣﻮﺳﻰ )‪ (3‬ﻗﺎﻝ‪ :‬ﻟﻮ ﺭﺃﻳﺘﻚ ﻗﺒﻞ ﺃﻥ ﺗﺄﺗﻴﻪ ﱂ ﺗﺄﺗﻪ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ‬

‫ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ { )‪. (5) (4‬‬

‫ﻓﻘﺪ ﻓﻬﻢ ﺍﻟﺼﺤﺎﰊ ﺍﻟﺬﻱ ﺭﻭﻯ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻄﻮﺭ ﻭﺃﻣﺜﺎﻟﻪ ﻣﻦ ﻣﻘﺎﻣﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻣﻨﺪﺭﺟﺔ‬
‫ﰲ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺴﻔﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻛﻤﺎ ﻻ ﳚﻮﺯ ﺍﻟﺴﻔﺮ ﺇﱃ ﻣﺴﺠﺪ ﻏﲑ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪.‬‬
‫ﻭﺃﻳﻀ‪‬ﺎ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻔﺮ ﺇﱃ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ‪-‬ﻏﲑ ﺍﻟﺜﻼﺛﺔ‪ -‬ﻻ ﳚﻮﺯ‪ ،‬ﻣﻊ ﺃﻥ ﻗﺼﺪﻩ ﻷﻫﻞ‬
‫ﻣﺼﺮﻩ ﳚﺐ ﺗﺎﺭﺓ‪ ،‬ﻭﻳﺴﺘﺤﺐ ﺃﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻗﺼﺪ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺍﻟﻔﻀﻞ ﻣﺎ ﻻ ﳛﺼﻰ‪-‬‬
‫ﻓﺎﻟﺴﻔﺮ ﺇﱃ ﺑﻴﻮﺕ )‪ (6‬ﻋﺒﺎﺩﻩ ﺃﻭﱃ ﺃﻥ ﻻ ﳚﻮﺯ‪.‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﳚﻮﺯ ﺍﻟﺴﻔﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻗﺎﻟﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮ ﺣﺎﻣﺪ‬
‫ﺍﻟﻐﺰﺍﱄ )‪ (7‬ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪﻭﺱ ﺍﳊﺮﺍﱐ )‪ (8‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ )‪ . (1‬ﻭﻣﺎ ﻋﻠﻤﺘﻪ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﻟﻌﺒﺎﺩﺓ ‪.‬‬

‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺑﺼﺮﺓ ﺑﻦ ﺃﰊ ﺑﺼﺮﺓ ‪ ،‬ﲨﻴﻞ ﺑﻦ ﺑﺼﺮﺓ ﺑﻦ ﻭﻗﺎﺹ ﺍﻟﻐﻔﺎﺭﻱ ‪ ،‬ﻟﻪ ﻭﻷﺑﻴﻪ ﺻﺤﺒﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٤٧٣ / ١‬ﺕ‪. (٨٧٦‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺍﻟﺬﻱ ﻛﻠﻢ ﺍﷲ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (١١٣٢‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٣٩٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪، (٢٠٣٣‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٤٠٩‬ﺃﲪﺪ )‪ ، (٢٣٤/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٢١‬‬
‫)‪ (5‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬
‫‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪) ، (١٦‬ﺹ‪ (١١٠ - ١٠٨‬ﻭﰲ ﻟﻔﻈﻪ ‪ " :‬ﻻ ﺗﻌﻤﻞ ﺍﳌﻄﻲ ﺇﻻ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ "؛ ﻭﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻳﺴﺘﺠﺎﺏ ﻓﻴﻬﺎ ﺍﻟﺪﻋﺎﺀ ﻳﻮﻡ ﺍﳉﻤﻌﺔ )‪ (١١٦ - ١١٣ / ٣‬ﻭﺑﻠﻔﻆ ‪ " :‬ﻻ ﺗﻌﻤﻞ‬
‫ﺍﳌﻄﻲ " ﺃﻳﻀﺎ ‪ .‬ﻭﺇﺳﻨﺎﺩ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻴﻮﺕ ﺍﳌﻮﺗﻰ ﻣﻦ ﻋﺒﺎﺩﻩ ‪.‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺍﻟﻄﻮﺳﻲ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ‪ ،‬ﺍﳌﻠﻘﺐ ﲝﺠﺔ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٤٥٠‬ﻫـ( ﻣﻦ‬
‫ﻓﻘﻬﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ﻭﺍﻟﻔﻠﺴﻔﺔ ‪ ،‬ﻭﻟﻮﻻ ﺍﺷﺘﻐﺎﻟﻪ ﺑﺎﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﺘﺼﻮﻑ ﻟﻜﺎﻥ ﻟﻪ ﺷﺄﻥ‬
‫ﺃﻋﻈﻢ ﳑﺎ ﻛﺎﻥ ‪ .‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺍﳌﺴﺘﻀﻔﻰ ‪ .‬ﻭﺍﻟﻮﺟﻴﺰ ‪ ،‬ﻭﺍﳋﻼﺻﺔ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪٥٠٥‬ﻫـ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪) ، (٢١٩ - ٢١٦ / ٤‬ﺕ‪(٥٨٨‬؛ ﻭﺍﻷﻋﻼﻡ )‪. (٢٢ / ٧‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﻋﻠﻰ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﻤﺎﺭ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪﻭﺱ ﺍﳊﺮﺍﱐ ‪ ،‬ﺍﻟﻔﻘﻴﻪ ﺍﻟﺰﺍﻫﺪ ‪ ،‬ﺍﻟﻌﺎﺭﻑ ﺍﻟﻮﺍﻋﻆ ‪ ،‬ﺃﺑﻮ‬
‫ﺍﳊﺴﻦ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٥١١‬ﻫـ( ‪ .‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ‪ ،‬ﻟﻪ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻭﻛﺘﺎﺏ ‪:‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻨﻘﻮﻟﹰﺎ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﳊﺪﻳﺚ ﱂ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﱂ‬
‫ﻳﺘﻨﺎﻭﻝ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺴﻔﺮ ﺇﱃ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﻮﺍﻟﺪﺍﻥ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺸﺎﻳﺦ‪ ،‬ﻭﺍﻹﺧﻮﺍﻥ‪ ،‬ﺃﻭ‬
‫ﺑﻌﺾ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﳌﺒﺎﺣﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺍﶈﺪﺛﺎﺕ‪ ،‬ﻓﺄﻣﻮﺭ‪:‬‬
‫ﻣﻨﻬﺎ‪ -‬ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻘﺪ ﺗﻮﺍﺗﺮﺕ‬
‫ﺍﻟﻨﺼﻮﺹ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺘﻐﻠﻴﻆ ﻓﻴﻪ‪ .‬ﻓﺄﻣﺎ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻓﻘﺪ‬
‫ﺻﺮﺡ ﻋﺎﻣﺔ ﻋﻠﻤﺎﺀ ﺍﻟﻄﻮﺍﺋﻒ ﺑﺎﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻣﺘﺎﺑﻌﺔ ﻟﻸﺣﺎﺩﻳﺚ‪ ،‬ﻭﺻﺮﺡ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ ،‬ﻣﻦ‬
‫ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﳘﺎ‪ ،‬ﺑﺘﺤﺮﳝﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻃﻠﻖ ﻓﻴﻪ ﻟﻔﻆ ﺍﻟﻜﺮﺍﻫﺔ‪ .‬ﻓﻤﺎ‬
‫ﺃﺩﺭﻱ ﻋﲎ ﺑﻪ ﺍﻟﺘﺤﺮﱘ‪ ،‬ﺃﻭ ﺍﻟﺘﱰﻳﻪ؟‬
‫ﻭﻻ ﺭﻳﺐ ﰲ ﺍﻟﻘﻄﻊ ﺑﺘﺤﺮﳝﻪ‪ ،‬ﳌﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ "ﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﺒﺠﻠﻲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ ‪ r‬ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﲞﻤﺲ ﻭﻫﻮ ﻳﻘﻮﻝ‪ } :‬ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﱄ ﻣﻨﻜﻢ ﺧﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺍﲣﺬﱐ ﺧﻠﻴﻼ ﻛﻤﺎ ﺍﲣﺬ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻠﹰﺎ‪ ،‬ﻭﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﹰﺍ ﻣﻦ‬
‫)‪(2‬‬
‫ﺧﻠﻴﻠﹰﺎ‪ ،‬ﻻﲣﺬﺕ ﺃﺑﺎ ﺑﻜﺮ ﺧﻠﻴﻠﹰﺎ‪ ،‬ﺃﻻ ﻭﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﻗﺒﻮﺭ‬ ‫ﺃﻣﱵ‬
‫ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ‪ ،‬ﺃﻻ ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﺇﱐ ﺃ‪‬ﺎﻛﻢ ﻋﻦ ﺫﻟﻚ { )‪. (3‬‬

‫ﺍﳌﺬﻫﺐ ﰲ ﺍﳌﺬﻫﺐ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٥٥٩‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪، (٢٤٤ - ٢٤١ / ١‬‬
‫)ﺕ ‪. (١٢٨‬‬
‫)‪ (1‬ﳑﻦ ﻳﻌﺮﻑ ‪‬ﺬﻩ ﺍﻟﻜﻨﻴﺔ ‪ :‬ﻋﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺳﺮﻭﺭ ﺍﳉﻤﺎﻋﻴﻠﻲ ﺍﳌﻘﺪﺳﻲ ‪ ،‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ‪ ،‬ﺃﺑﻮ‬
‫ﳏﻤﺪ ‪ ،‬ﺍﳊﺎﻓﻆ ﺍﶈﺪﺙ ﺍﻟﻔﻘﻴﻪ ﺍﳊﻨﺒﻠﻲ ‪ .‬ﻭﻟﺪ ﺳﻨﺔ )‪٥٤١‬ﻫـ( ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٦٠٠‬ﻫـ( ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‬
‫‪ :‬ﺍﻟﻌﻤﺪﺓ ﰲ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭﺍﻟﻜﻤﺎﻝ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﻭﻏﲑﻫﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ‬
‫ﺍﳊﻨﺎﺑﻠﺔ )‪ . (٢٩ - ٥ / ٢‬ﻭﻛﺬﻟﻚ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﰒ ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﻣﻮﻓﻖ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﳏﻤﺪ ‪،‬‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ )ﺍﳌﻐﲏ( ﰲ ﺍﻟﻔﻘﻪ ﺍﳊﻨﺒﻠﻲ ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﻜﺜﲑﺓ ﻭﻟﺪ ﺳﻨﺔ )‪٥٤١‬ﻫـ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ‬
‫)‪٦٢٠‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ . (١٤٩ - ١٣٣ / ٢‬ﻭﻛﻼﳘﺎ ﻳﻜﲎ ﺑﺄﰊ ﳏﻤﺪ ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻣﺸﻬﻮﺭ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﱂ ﺃﺟﺪ ﻣﺎ ﻳﺮﺟﺢ ﺃﻳﻬﻤﺎ ﺍﳌﻘﺼﻮﺩ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻨﻜﻢ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﻛﻤﺎ ﻫﻮ ﰲ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٣٧٨ ، ٣٧٧ / ١) ، (٥٣٢‬‬

‫‪٦٣٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻻ )‪ } (1‬ﳌﺎ ﻧﺰﻝ ﺑﺮﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻃﻔﻖ ﻳﻄﺮﺡ ﲬﻴﺼﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻏﺘﻢ ‪‬ﺎ ﻛﺸﻔﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻭﻫﻮ ﻛﺬﻟﻚ‪ :‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ‬
‫ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫)‪(2‬‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ‪ ،‬ﳛﺬﺭ ﻣﺎ ﺻﻨﻌﻮﺍ {‬
‫)‪(4‬‬
‫ﻭﻣﺴﻠﻢ )‪ . (3‬ﻭﺃﺧﺮﺟﺎ ﲨﻴﻌ‪‬ﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﻴﻬﻮﺩ‬

‫ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ (6) (5‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻟـﻤﺴﻠﻢ‪ } :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‬

‫ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ . (8) (7‬ﻓﻘﺪ ‪‬ﻰ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ‪،‬‬
‫ﰒ ﺇﻧﻪ ﻟﻌﻦ ‪-‬ﻭﻫﻮ ﰲ ﺍﻟﺴﻴﺎﻕ‪ -‬ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻟﻴﺤﺬﺭ ﺃﻣﺘﻪ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﰲ ﻣﺮﺿﻪ ﺍﻟﺬﻱ ﱂ ﻳﻘﻢ ﻣﻨﻪ‪ } :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ‬

‫ﻭﻟﻮﻻ ﺫﻟﻚ ﻷﺑﺮﺯ ﻗﱪﻩ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺧﺸﻲ ﺃﻥ‬ ‫)‪(9‬‬

‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ {‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻗﺎﻝ ‪.‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٥‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ‬
‫)‪ ، (٢٧٤/٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬
‫)‪ (3‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٥٥‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪- ٤٣٥‬‬
‫‪ (٤٣٦‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ . (٥٣٢ / ١‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻨﺎﺀ‬
‫ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٣٧٧ / ١) ، (٥٣١‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ .‬ﻭﻫﻮ ﺧﻼﻑ ﻣﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٥٥‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٥٣٢ / ١) ، (٤٣٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻰ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٥٣٠‬‬
‫‪. (٣٧٧ ، ٣٧٦‬‬
‫)‪ (6‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﻘﺪ ‪‬ﻰ )ﺳﻄﺮ ﻭﺍﺣﺪ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٣٢٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ )‪، (١٢١/٦‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﺎﻥ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٣٧٧ / ١) ، (٥٣٠‬‬
‫)‪ (9‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٣٢٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ )‪، (١٢١/٦‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬

‫‪٦٣٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﺘﺨﺬ ﻣﺴﺠﺪ‪‬ﺍ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )‪. (1‬‬

‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﺑﺈﺳﻨﺎﺩ ﺟﻴﺪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪:‬‬
‫} ﺇﻥ ﻣﻦ ﺃﺷﺮﺍﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺪﺭﻛﻬﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻫﻢ ﺃﺣﻴﺎﺀ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ‬

‫ﻣﺴﺎﺟﺪ { )‪ (2‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺣﺎﰎ )‪ (3‬ﰲ ﺻﺤﻴﺤﻪ )‪. (4‬‬

‫ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ‬ ‫)‪(5‬‬

‫ﻭﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ‬

‫ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ . (6‬ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪.‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ } :‬ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﺘﺨﺬﻳﻦ‬

‫ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ { )‪ . (7‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ )‪. (8‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ . (٣٧٦ / ١) ، (٥٢٩‬ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﺍﲣﺎﺫ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٠٠ / ٣) ، (١٣٣٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (2‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٤٣٥ / ١‬‬
‫)‪ (3‬ﻗﻮﻟﻪ ‪ :‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺣﺎﰎ ﰲ ﺻﺤﻴﺤﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ‪ ،‬ﻋﻦ ﻣﻌﻤﺮ ﻭﺍﻟﺜﻮﺭﻱ ‪ ،‬ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻭﺍﳊﺎﺭﺙ ‪ ،‬ﻋﻦ ﻋﻠﻲ ‪ ،‬ﻭﺃﺣﺴﺐ ﻣﻌﻤﺮﺍ‬
‫ﺭﻓﻌﻪ ﻗﺎﻝ ‪ " :‬ﻣﻦ ﺷﺮﺍﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺘﺨﺬ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ " ‪ .‬ﺍﳌﺼﻨﻒ )‪ ، (٤٠٥ / ١‬ﺭﻗﻢ )‪ ، (١٥٨٦‬ﺑﺎﺏ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ .‬ﻭﱂ ﺃﺟﺪﻫﺎ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ‪ ،‬ﺃﻱ ﻛﻠﻤﺔ " ﻭﺍﻟﻨﺼﺎﺭﻯ "‬
‫‪.‬‬
‫)‪ (6‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (١٨٦ ، ١٨٤ / ٥‬ﰲ ﻣﺴﻨﺪ ﺯﻳﺪ ‪ .‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻋﻘﺒﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﳎﻬﻮﻝ ﻋﻨﺪ ﺑﻌﺾ ﺃﺋﻤﺔ‬
‫ﺍﳉﺮﺡ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٢٤٥ / ٧‬ﺕ‪ . (٤٤١‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺭﺟﺎﻝ‬
‫ﺍﳊﺪﻳﺚ ﻓﻬﻢ ﺛﻘﺎﺕ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺁﻧﻔﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻕ ﺻﺤﻴﺤﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬
‫)‪ (7‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٣٢٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٣٦‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ‬
‫)‪ ، (١٥٧٥‬ﺃﲪﺪ )‪. (٣٣٧/١‬‬
‫)‪ (8‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٣٣٧ ، ٣٢٤ ، ٢٨٧ ، ٢٢٩ / ١‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﰲ ﺯﻳﺎﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻘﺒﻮﺭ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٥٨ / ٣) ، (٣٢٣٦‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳﺘﺨﺬ ﻋﻠﻰ‬
‫ﺍﻟﻘﱪ ﻣﺴﺠﺪﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٣٦ / ٢) ، (٣٢٠‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺪﻳﺚ ﺣﺴﻦ " )‪٢‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﰲ ﺍﻟﺒﺎﺏ ﺃﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ )‪ (1‬ﻛﺜﲑﺓ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺳﺘﻘﺼﺎﺋﻬﺎ )‪. (2‬‬
‫ﻓﻬﺬﻩ ﺍﳌﺴﺎﺟﺪ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺍﳌﻠﻮﻙ ﻭﻏﲑﻫﻢ‪ -‬ﻳﺘﻌﲔ ﺇﺯﺍﻟﺘﻬﺎ ‪‬ﺪﻡ‬
‫ﺃﻭ ﺑﻐﲑﻩ‪ ،‬ﻫﺬﺍ ﳑﺎ ﻻ ﺃﻋﻠﻢ ﻓﻴﻪ ﺧﻼﻓﹰﺎ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺮﻭﻓﲔ‪ ،‬ﻭﺗﻜﺮﻩ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﻣﻦ ﻏﲑ‬
‫ﺧﻼﻑ ﺃﻋﻠﻤﻪ‪ ،‬ﻭﻻ ﺗﺼﺢ ﻋﻨﺪﻧﺎ ﰲ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ )‪ (3‬ﻷﺟﻞ ﺍﻟﻨﻬﻲ ﻭﺍﻟﻠﻌﻦ ﺍﻟﻮﺍﺭﺩ ﰲ ﺫﻟﻚ‪،‬‬
‫ﻭﻷﺣﺎﺩﻳﺚ ﺃﺧﺮ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺧﻼﻑ ﻟﻜﻮﻥ ﺍﳌﺪﻓﻮﻥ ﻓﻴﻬﺎ )‪ (4‬ﻭﺍﺣﺪ‪‬ﺍ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﻠﻒ‬
‫ﺃﺻﺤﺎﺑﻨﺎ ﰲ ﺍﳌﻘﱪﺓ ﺍ‪‬ﺮﺩﺓ ﻋﻦ ﻣﺴﺠﺪ‪ ،‬ﻫﻞ ﺣﺪﻫﺎ ﺛﻼﺛﺔ ﺃﻗﱪ‪ ،‬ﺃﻭ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﱪ‬
‫ﺍﻟﻔﺬ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ﻗﱪ ﺁﺧﺮ؟ ﻋﻠﻰ ﻭﺟﻬﲔ )‪. (5‬‬

‫‪ ، (١٣٧ /‬ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﳎﻤﻮﻉ ﻃﺮﻗﻪ ﻭﺷﻮﺍﻫﺪﻩ ﻓﻬﻮ ﻳﺼﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻭﺗﻘﺪﻡ ﲣﺮﳚﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻭﺁﺛﺎﺭ ﻟﻴﺲ ﻫﺬﺍ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (2‬ﺭﺍﺟﻊ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪. (١٧٠ -١٥٥ / ٢٧‬‬
‫)‪ (3‬ﺫﻛﺮ ﰲ ﺍﳌﻐﲏ ﺃﻥ ﻣﻦ ﺑﲎ ﻣﺴﺠﺪﺍ ﰲ ﺍﳌﻘﱪﺓ ﺑﲔ ﺍﻟﻘﺒﻮﺭ ﻓﺤﻜﻤﻪ ﺣﻜﻤﻬﺎ ‪ .‬ﺃﻱ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﺼﻼﺓ )‪-٧٢٠ / ١‬‬
‫‪ (٧٢١‬ﰲ ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪/ ٢٢) ، (٣٢٣ - ٣٢١ ، ٣٠٤ / ٢١‬‬
‫‪. (١٤٠ / ٢٧) ، (١٩٥ ، ١٩٤‬‬
‫)‪ (4‬ﻓﻴﻬﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳋﻼﻑ ‪ ،‬ﻟﻠﻤﺮﺍﺩﻭﻱ )‪. (٤٩٠ / ١‬‬

‫‪٦٣٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﶈﺮﻣﺎﺕ‬
‫)‪(1‬‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺃﻭ‬ ‫ﰒ ﻳﺘﻐﻠﻆ ﺍﻟﻨﻬﻲ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻘﻌﺔ ﻣﻐﺼﻮﺑﺔ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺑﲏ ﻋﻠﻰ‬
‫ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺃﻭ ﻏﲑﻫﻢ ﳑﻦ ﻛﺎﻥ ﻣﺪﻓﻮﻧ‪‬ﺎ ﰲ ﻣﻘﱪﺓ ﻣﺴﺒﻠﺔ‪ ،‬ﻓﺒﲏ ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪ‪ ،‬ﺃﻭ ﻣﺪﺭﺳﺔ‪،‬‬
‫ﺃﻭ ﺭﺑﺎﻁ‪ ،‬ﺃﻭ ﻣﺸﻬﺪ‪ ،‬ﻭﺟﻌﻞ ﻓﻴﻪ ﻣﻄﻬﺮﺓ‪ ،‬ﺃﻭ ﱂ ﳚﻌﻞ ﻓﺈﻥ ﻫﺬﺍ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﻦ‬
‫ﺍﶈﺮﻣﺎﺕ‪.‬‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﳌﻘﱪﺓ ﺍﳌﺴﺒﻠﺔ ﻻ ﳚﻮﺯ ﺍﻻﻧﺘﻔﺎﻉ ‪‬ﺎ ﰲ ﻏﲑ ﺍﻟﺪﻓﻦ ﻣﻦ ﻏﲑ ﺗﻌﻮﻳﺾ ﺑﺎﻻﺗﻔﺎﻕ‪،‬‬
‫ﻓﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ ﺃﻭ ﺍﳌﺪﺭﺳﺔ ﺃﻭ ﺍﻟﺮﺑﺎﻁ ﻓﻴﻬﺎ‪ :‬ﻛﺪﻓﻦ ﺍﳌﻴﺖ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻭ ﻛﺒﻨﺎﺀ ﺍﳋﺎﻧﺎﺕ ﻭﳓﻮﻫﺎ‬
‫ﰲ ﺍﳌﻘﱪﺓ‪ ،‬ﺃﻭ ﻛﺒﻨﺎﺀ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﺸﻲ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﺷﺘﻤﺎﻝ ﻏﺎﻟﺐ ﺫﻟﻚ ﻋﻠﻰ ﻧﺒﺶ ﻗﺒﻮﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﺧﺮﺍﺝ ﻋﻈﺎﻡ ﻣﻮﺗﺎﻫﻢ‪ ،‬ﻛﻤﺎ ﻗﺪ‬
‫ﻋﻠﻢ ﺫﻟﻚ ﰲ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻧﻪ ﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺟﺎﺑﺮ‪ } :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻰ ﺃﻥ ﻳﺒﲎ‬

‫ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ { )‪. (3) (2‬‬

‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺑﻨﺎﺀ ﺍﳌﻄﺎﻫﺮ )‪ (4‬ﺍﻟﱵ ﻫﻲ ﳏﻞ ﺍﻟﻨﺠﺎﺳﺎﺕ‪ ،‬ﺑﲔ ﻣﻘﺎﺑﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻦ ﺃﻗﺒﺢ ﻣﺎ‬
‫ﲡﺎﻭﺭ ﺑﻪ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﳏﻞ ﺍﳌﻄﻬﺮﺓ ﻗﱪ ﺭﺟﻞ )‪ (5‬ﻣﺴﻠﻢ‪.‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﶈﺮﻣﺔ ﻟﺬﻟﻚ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﻗﱪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ‪ .‬ﻭﻫﻮ ﺗﻮﺿﻴﺢ ﻟﻠﻌﺒﺎﺭﺓ ﻣﻜﺎﻧﻪ ﺍﳍﺎﻣﺶ ‪.‬‬
‫)‪ (2‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٠٥٢‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٢٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪، (٣٢٢٥‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٥٦٣‬ﺃﲪﺪ )‪. (٣٣٩/٣‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﲡﺼﻴﺺ ﺍﻟﻘﱪ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٢) ، (٩٧٠‬‬
‫‪ ، (٦٦٧‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ ‪ :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻥ ﳚﺼﺺ ﺍﻟﻘﱪ ‪ ،‬ﻭﺃﻥ ﻳﻘﻌﺪ‬
‫ﻋﻠﻴﻪ ‪ ،‬ﻭﺃﻥ ﻳﺒﲎ ﻋﻠﻴﻪ " ‪.‬‬
‫)‪ (4‬ﺍﳌﻄﺎﻫﺮ ‪ :‬ﲨﻊ ﻣﻄﻬﺮﺓ ﻭﻫﻲ ‪ :‬ﺍﻷﻣﺎﻛﻦ ﺍﳌﻌﺪﺓ ﻟﻠﺘﻄﻬﺮ ﻭﺍﻟﻮﺿﻮﺀ ‪ .‬ﻭﺿﺎﺀ ﺍﳊﺎﺟﺔ ‪ .‬ﻭﻫﻲ ﺍﳊﻤﺎﻣﺎﺕ " ﺩﻭﺭﺍﺕ‬
‫ﺍﳌﻴﺎﻩ " ﰲ ﻋﺮﻓﻨﺎ ﺍﻟﻴﻮﻡ ‪.‬‬
‫)‪ (5‬ﺭﺟﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٦٣٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻹﺳﺮﺍﺝ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻭﻗﺪ ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ )‪. (1‬‬
‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﻣﺸﺎ‪‬ﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﺴﻨﻦ ‪‬ﺬﺍ ﺍﻟﺴﺒﺐ ﻛﻤﺎ‬
‫ﻫﻮ ﺍﻟﻮﺍﻗﻊ‪ .‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﺒﻨﻴﺔ ﺍﻟﱵ ﻋﻠﻰ ﻗﱪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ‪ r‬ﻣﺴﺪﻭﺩﺓ ﻻ ﻳﺪﺧﻞ ﺇﻟﻴﻬﺎ ﺇﱃ ﺣﺪﻭﺩ‬
‫)‪(2‬‬
‫ﺍﳌﺎﺋﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺇﻥ ﺑﻌﺾ ﺍﻟﻨﺴﻮﺓ ﺍﳌﺘﺼﻼﺕ ﺑﺎﳋﻠﻔﺎﺀ ﺭﺃﺕ ﰲ ﺫﻟﻚ ﻣﻨﺎﻣ‪‬ﺎ ﻓﻨﻘﺒﺖ‬
‫ﻟﺬﻟﻚ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻨﺼﺎﺭﻯ ﳌﺎ ﺍﺳﺘﻮﻟﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺣﻲ ﻧﻘﺒﻮﺍ ﺫﻟﻚ‪ .‬ﰒ ﺗﺮﻙ ﺫﻟﻚ ﻣﺴﺠﺪ‪‬ﺍ‬
‫ﺑﻌﺪ ﺍﻟﻔﺘﻮﺡ ﺍﳌﺘﺄﺧﺮﺓ‪ .‬ﻭﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻣﻦ ﺷﻴﻮﺧﻨﺎ ﻻ ﻳﺼﻠﻮﻥ ﰲ ﳎﻤﻮﻉ ﺗﻠﻚ ﺍﻟﺒﻨﻴﺔ‪،‬‬
‫ﻭﻳﻨﻬﻮﻥ ﺃﺻﺤﺎ‪‬ﻢ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﺍﺗﺒﺎﻋ‪‬ﺎ ﻷﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺍﺗﻘﺎﺀ ﳌﻌﺼﻴﺘﻪ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻳﻘﺎﺩ ﺍﳌﺼﺎﺑﻴﺢ ﰲ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻻ ﳚﻮﺯ ﺑﻼ ﺧﻼﻑ ﺃﻋﻠﻤﻪ‪ ،‬ﻟﻠﻨﻬﻲ‬
‫ﺍﻟﻮﺍﺭﺩ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﻟﻮﻓﺎﺀ ﲟﺎ ﻳﻨﺬﺭ ﳍﺎ ﻣﻦ ﺩﻫﻦ ﻭﻏﲑﻩ‪ ،‬ﺑﻞ ﻣﻮﺟﺒﻪ ﻣﻮﺟﺐ ﻧﺬﺭ ﺍﳌﻌﺼﻴﺔ‪.‬‬
‫)‪(3‬‬
‫ﻳﱭ ﻫﻨﺎﻙ ﻣﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺃﻳﻀ‪‬ﺎ ﺍﲣﺎﺫﻫﺎ‬ ‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺇﻥ ﱂ‬
‫ﻣﺴﺠﺪ‪‬ﺍ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ } :‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻷﺑﺮﺯ ﻗﱪﻩ ﻭﻟﻜﻦ ﺧﺸﻲ ﺃﻥ ﻳﺘﺨﺬ‬

‫ﻭﱂ ﺗﻘﺼﺪ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﳎﺮﺩ ﺑﻨﺎﺀ ﻣﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺤﺎﺑﺔ ﱂ‬ ‫)‪(5) (4‬‬
‫ﻣﺴﺠﺪ‪‬ﺍ {‬
‫ﻳﻜﻮﻧﻮﺍ ﻟﻴﺒﻨﻮﺍ ﺣﻮﻝ ﻗﱪﻩ ﻣﺴﺠﺪ‪‬ﺍ‪ ،‬ﻭﺇﳕﺎ ﻗﺼﺪﺕ ﺃ‪‬ﻢ ﺧﺸﻮﺍ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﻋﻨﺪ ﻗﱪﻩ‪،‬‬
‫ﻭﻛﻞ ﻣﻮﺿﻊ ﻗﺼﺪﺕ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻓﻘﺪ ﺍﲣﺬ ﻣﺴﺠﺪ‪‬ﺍ‪ ،‬ﺑﻞ ﻛﻞ ﻣﻮﺿﻊ ﻳﺼﻠﻰ ﻓﻴﻪ ﻓﺈﻧﻪ ﻳﺴﻤﻰ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺑﻨﺎﺀ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪ‪‬ﺍ‬ ‫)‪(6‬‬
‫ﻣﺴﺠﺪ‪‬ﺍ‬

‫)‪ (1‬ﺗﻘﺪﻡ ﺫﻛﺮ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺫﻟﻚ ﻗﺮﻳﺒﺎ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻣﺒﻘﻴﺖ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﻭﺇﻥ ﻫﻨﺎﻙ ﻣﺴﺠﺪ ‪ .‬ﻭﻟﻌﻠﻪ ﺧﻄﺄ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ )‪ ، (٤١٧٧‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ‬
‫)‪ ، (١٤٦/٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬
‫)‪ (5‬ﻗﺪ ﻣﺮ ﺫﻟﻚ ﻗﺮﻳﺒﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﺯﺍﺩ ‪ :‬ﻛﻤﺎ ﺃﻥ ﻣﺎ ﻳﺘﻄﻬﺮ ﺑﻪ ﻳﺴﻤﻰ ﻃﻬﻮﺭﺍ ‪ .‬ﻭﻫﻮ ﻣﻨﺎﺳﺐ ﻟﻠﺴﻴﺎﻕ ‪ ،‬ﻭﻟﻜﻨﻪ ﱂ ﻳﺮﺩ ﰲ ﺍﻟﻨﺴﺦ ﺍﻷﺧﺮﻯ ‪.‬‬

‫‪٦٣٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻃﻬﻮﺭ‪‬ﺍ { )‪. (1‬‬

‫ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ‪ ،‬ﺇﻻ ﺍﳌﻘﱪﺓ‬

‫ﺭﻭﺍﻩ ﺃﲪﺪ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﻏﲑﻫﻢ ﺑﺄﺳﺎﻧﻴﺪ‬ ‫)‪(2‬‬
‫ﻭﺍﳊﻤﺎﻡ {‬
‫ﺟﻴﺪﺓ )‪ (3‬ﻭﻣﻦ ﺗﻜﻠﻢ ﻓﻴﻪ ﻓﻤﺎ ﺍﺳﺘﻮﰱ ﻃﺮﻗﻪ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺳﺒﺐ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ ﻟﻴﺲ ﺇﻻ ﻛﻮ‪‬ﺎ ﻣﻈﻨﺔ‬
‫ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﳌﺎ ﳜﺘﻠﻂ ﺑﺎﻟﺘﺮﺍﺏ ﻣﻦ ﺻﺪﻳﺪ ﺍﳌﻮﺗﻰ‪ ،‬ﻭﺑﲎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻘﱪﺓ‬
‫ﺍﳉﺪﻳﺪﺓ ﻭﺍﻟﻌﺘﻴﻘﺔ‪ ،‬ﻭﺑﲔ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺘﺮﺍﺏ ﺣﺎﺋﻞ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻥ‪.‬‬
‫ﻭﳒﺎﺳﺔ ﺍﻷﺭﺽ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﻘﱪﺓ ﺃﻭ ﱂ ﺗﻜﻦ‪ ،‬ﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ‬
‫ﺍﻷﻛﱪ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻴﺲ ﻫﻮ ﻫﺬﺍ‪ .‬ﻓﺈﻧﻪ ﻗﺪ ﺑﲔ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻛﺎﻧﻮﺍ‬
‫ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪﺍ‪ ،‬ﻭﻗﺎﻝ‪ } :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‬

‫ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ (4‬ﳛﺬﺭ ﻣﺎ ﻓﻌﻠﻮﺍ )‪. (5‬‬

‫ﻭﺭﻭﻱ ﻋﻨﻪ ‪ (6) r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ ﻳﻌﺒﺪ‪ ،‬ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ‬

‫)‪ (1‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻴﻤﻢ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪( ٣٣٥‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪(٤٣٦ ، ٤٣٥ / ١‬؛ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٣٧١ / ١) ، (٥٢٣‬‬
‫‪.‬‬
‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٣١٧‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (٤٩٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪. (٧٤٥‬‬
‫)‪ (3‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪(٩٦ ، ٨٣ / ٣‬؛ ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻻ ﲡﻮﺯ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٣٣٠ / ١) ، (٤٩٢‬؛ ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ ﺇﻻ‬
‫ﺍﳌﻘﱪﺓ ﻭﺍﳊﻤﺎﻡ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٣١ / ٢) ، (٣١٧‬؛ ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ‬
‫ﺗﻜﺮﻩ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٤٦ / ١) ، (٧٤٥‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺇﱃ ﺃﻥ ﺃﺳﺎﻧﻴﺪﻩ ﺟﻴﺪﺓ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٣٢٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ‬
‫)‪ ، (١٢١/٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬
‫)‪ (5‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﺭﻭﻱ ﻋﻨﻪ ﺍﻟﻠﻬﻢ ‪.‬‬

‫‪٦٣٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻷﺑﺮﺯ ﻗﱪﻩ‪ ،‬ﻭﻟﻜﻦ‬ ‫)‪(2) (1‬‬

‫ﻗﻮﻡ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ {‬

‫ﻛﺮﻩ ﺃﻥ ﻳﺘﺨﺬ ﻣﺴﺠﺪﺍ )‪ (3‬ﻭﻗﺎﻝ‪ } :‬ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﺃﻻ‬

‫ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ )‪ (4‬ﻓﺈﱐ ﺃ‪‬ﻰ ﻋﻦ ﺫﻟﻚ { )‪. (5‬‬

‫ﻓﻬﺬﺍ ﻛﻠﻪ ﻳﺒﲔ ﻟﻚ ﺃﻥ ﺍﻟﺴﺒﺐ ﻟﻴﺲ ﻫﻮ ﻣﻈﻨﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺇﳕﺎ ﻫﻮ ﻣﻈﻨﺔ ﺍﲣﺎﺫﻫﺎ ﺃﻭﺛﺎﻧﺎ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ‪ " t‬ﻭﺃﻛﺮﻩ ﺃﻥ ﻳﻌﻈﻢ ﳐﻠﻮﻕ ﺣﱴ ﳚﻌﻞ ﻗﱪﻩ ﻣﺴﺠﺪﺍ‪ ،‬ﳐﺎﻓﺔ ﺍﻟﻔﺘﻨﺔ ﻋﻠﻴﻪ‬
‫)‪(6‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺛﺮﻡ ﰲ )ﻧﺎﺳﺦ ﺍﳊﺪﻳﺚ‬ ‫ﻭﻋﻠﻰ ﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺱ "‬
‫ﻭﻣﻨﺴﻮﺧﻪ(‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﺳﺎﺋﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺈﻥ ﻗﱪ ﺍﻟﻨﱯ ﺃﻭ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﱂ‬
‫ﻳﻜﻦ ﻳﻨﺒﺶ‪ ،‬ﻭﺍﻟﻘﱪ ﺍﻟﻮﺍﺣﺪ ﻻ ﳒﺎﺳﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺑﻘﻮﻟﻪ‪:‬‬ ‫)‪(7‬‬
‫ﻭﻗﺪ ﻧﺒﻴﻪ ﻫﻮ ‪ r‬ﻋﻠﻰ ﺍﻟﻌﻠﺔ ﺑﻘﻮﻟﻪ‪ } :‬ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ ﻳﻌﺒﺪ {‬

‫} ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﻓﻼ ﺗﺘﺨﺬﻭﻫﺎ ﻣﺴﺎﺟﺪ { )‪ (8‬ﻭﺃﻭﻟﺌﻚ‬

‫ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﻗﺒﻮﺭﺍ ﻻ ﳒﺎﺳﺔ ﻋﻨﺪﻫﺎ‪ .‬ﻭﻷﻧﻪ ﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻣﺮﺛﺪ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٢٧‬ﺃﲪﺪ )‪. (٢٤٦/٢‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ‪ ،‬ﻛﺘﺎﺏ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻔﺮ ‪ ،‬ﺑﺎﺏ ﺟﺎﻣﻊ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٨٥‬‬
‫‪ ، (١٧٢‬ﻭﻣﺎﻟﻚ ﺃﺭﺳﻠﻪ ‪ .‬ﻟﻜﻦ ﺭﻭﺍﻩ ﺃﲪﺪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻮﺻﻮﻻ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪،‬‬
‫ﺍﳌﺴﻨﺪ )‪. (٢٤٦ / ٢‬‬
‫)‪ (3‬ﻣﺮ ﻛﻼﻡ ﻋﺎﺋﺸﺔ ﻗﺮﻳﺒﺎ )‪. (١٨٥ / ٢‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺍﳌﺴﺎﺟﺪ ‪.‬‬
‫)‪ (5‬ﻣﺮ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻓﻴﻪ ‪ " :‬ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﺻﺎﳊﻴﻬﻢ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ )ﺍﻷﻡ( ﻟﻠﺸﺎﻓﻌﻲ )‪ ، (٢٧٨ / ١‬ﺑﺎﺏ ﻣﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﺪﻓﻦ ‪ .‬ﻭﻓﻴﻪ ﻣﺎ ﻳﻔﻴﺪ ﻫﺬﺍ ﲟﻌﻨﺎﻩ ‪.‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٢٧‬ﺃﲪﺪ )‪. (٢٤٦/٢‬‬
‫)‪ (8‬ﺃﲪﺪ )‪. (١٩٥/١‬‬

‫‪٦٤٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﺗﺼﻠﻮﺍ ﺇﱃ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻻ ﲡﻠﺴﻮﺍ ﻋﻠﻴﻬﺎ { )‪. (3) (2‬‬ ‫)‪(1‬‬
‫ﺍﻟﻐﻨﻮﻱ‬

‫ﻭﻷﻧﻪ ‪ r‬ﻗﺎﻝ‪ } :‬ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪﺍ‪ ،‬ﻭﺻﻮﺭﻭﺍ ﻓﻴﻪ‬

‫ﺗﻠﻚ ﺍﻟﺘﺼﺎﻭﻳﺮ‪ ،‬ﺃﻭﻟﺌﻚ ﺷﺮﺍﺭ ﺍﳋﻠﻖ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ { )‪ . (5) (4‬ﻓﺠﻤﻊ ﺑﲔ ﺍﻟﺘﻤﺎﺛﻴﻞ‬
‫ﻭﺍﻟﻘﺒﻮﺭ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﻼﺕ ﻛﺎﻥ ﺳﺒﺐ ﻋﺒﺎﺩ‪‬ﺎ ﺗﻌﻈﻴﻢ ﻗﱪ ﺭﺟﻞ ﺻﺎﱀ ﻛﺎﻥ ﻫﻨﺎﻙ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻭﺍ ﺃﻥ‬
‫ﻭﺩﺍ ﻭﺳﻮﺍﻋﺎ ﻭﻳﻐﻮﺙ ﻭﻳﻌﻮﻕ ﻭﻧﺴﺮﺍ ﺃﲰﺎﺀ ﻗﻮﻡ ﺻﺎﳊﲔ ﻛﺎﻧﻮﺍ ﺑﲔ ﺁﺩﻡ ﻭﻧﻮﺡ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻓﺮﻭﻯ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﺍﻟﺜﻮﺭﻱ ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻗﻴﺲ‪" :‬ﻭﻳﻌﻮﻕ ﻭﻧﺴﺮﺍ"‬
‫ﻗﺎﻝ‪ :‬ﻛﺎﻧﻮﺍ ﻗﻮﻣﺎ ﺻﺎﳊﲔ ﺑﲔ ﺁﺩﻡ ﻭﻧﻮﺡ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﳍﻢ ﺍﺗﺒﺎﻉ ﻳﻘﺘﺪﻭﻥ ‪‬ﻢ‪ ،‬ﻓﻠﻤﺎ‬
‫ﻣﺎﺗﻮﺍ ﻗﺎﻝ ﺃﺻﺤﺎ‪‬ﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻘﺘﺪﻭﻥ ‪‬ﻢ‪ :‬ﻟﻮ ﺻﻮﺭﻧﺎﻫﻢ ﻛﺎﻥ ﺃﺷﻮﻕ ﻟﻨﺎ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺓ ﺇﺫﺍ‬
‫ﺫﻛﺮﻧﺎﻫﻢ‪ ،‬ﻓﺼﻮﺭﻭﻫﻢ‪ .‬ﻓﻠﻤﺎ ﻣﺎﺗﻮﺍ ﻭﺟﺎﺀ ﺁﺧﺮﻭﻥ ﺩﺏ ﺇﻟﻴﻬﻢ ﺇﺑﻠﻴﺲ ﻓﻘﺎﻝ‪ :‬ﺇﳕﺎ ﻛﺎﻧﻮﺍ‬
‫ﻳﻌﺒﺪﻭ‪‬ﻢ‪ ،‬ﻭ‪‬ﻢ ﻳﺴﻘﻮﻥ ﺍﳌﻄﺮ‪ ،‬ﻓﻌﺒﺪﻭﻫﻢ )‪ . (6‬ﻗﺎﻝ ﻗﺘﺎﺩﺓ ﻭﻏﲑﻩ‪" :‬ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﳍﺔ ﻳﻌﺒﺪﻫﺎ‬
‫ﻗﻮﻡ ﻧﻮﺡ‪ ،‬ﰒ ﺍﲣﺬﻫﺎ ﺍﻟﻌﺮﺏ ﺑﻌﺪ ﺫﻟﻚ" )‪. (7‬‬

‫)‪ (1‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻛﻨﺎﺯ ﺑﻦ ﺍﳊﺼﲔ ﺑﻦ ﻳﺮﺑﻮﻉ ﺑﻦ ﻋﻤﺮﻭ ‪ ،‬ﺃﺑﻮ ﻣﺮﺛﺪ ﺍﻟﻐﻨﻮﻱ ‪ ،‬ﺳﻜﻦ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﻫﻮ ﺣﻠﻴﻒ‬
‫ﲪﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﺷﻬﺪ ﺑﺪﺭﺍ ‪ ،‬ﻭﺗﻮﰲ ﰲ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮﺳﻨﺔ )‪١٢‬ﻫـ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ (٦٦‬ﺳﻨﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ‬
‫ﺍﻟﻐﺎﺑﺔ )‪(٢٩٤ / ٥‬؛ ﻭﺍﻹﺻﺎﺑﺔ )‪) ، (١٧٧ / ٤‬ﺕ‪. (١٠٣٢‬‬
‫)‪ (2‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٠٥٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻘﺒﻠﺔ )‪ ، (٧٦٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٢٩‬ﺃﲪﺪ‬
‫)‪. (١٣٥/٤‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﻟﻘﱪ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪٣) ، (٩٧٢‬‬
‫‪. (٦٦٨ /‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤١٧‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٢٨‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٤‬ﺃﲪﺪ‬
‫)‪. (٥١/٦‬‬
‫)‪ (5‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (6‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٦٢ / ٢٩‬‬
‫)‪ (7‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٦٢ / ٢٩‬‬

‫‪٦٤١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺃﻭﻗﻌﺖ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﻣﻢ‪ ،‬ﺇﻣﺎ ﰲ ﺍﻟﺸﺮﻙ‬ ‫ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﺍﻟﱵ ﻷﺟﻠﻬﺎ ‪‬ﻰ ﺍﻟﺸﺎﺭﻉ ﻫﻲ‬
‫ﺍﻷﻛﱪ‪ ،‬ﺃﻭ ﻓﻴﻤﺎ ﺩﻭﻧﻪ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻔﻮﺱ ﻗﺪ ﺃﺷﺮﻛﺖ ﺑﺘﻤﺎﺛﻴﻞ ﺍﻟﻘﻮﻡ ﺍﻟﺼﺎﳊﲔ‪،‬‬
‫ﻭﺑﺘﻤﺎﺛﻴﻞ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﺎ ﻃﻼﺳﻢ ﻟﻠﻜﻮﺍﻛﺐ )‪ (2‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﺈﻥ )‪ (3‬ﻳﺸﺮﻙ ﺑﻘﱪ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪ ﻧﺒﻮﺗﻪ ﺃﻭ ﺻﻼﺣﻪ‪ ،‬ﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﺸﺮﻙ ﲞﺸﺒﺔ ﺃﻭ‬
‫)‪(4‬‬
‫ﻭﻳﻌﺒﺪﻭﻥ‬ ‫ﺣﺠﺮ ﻋﻠﻰ ﲤﺜﺎﻟﻪ‪ .‬ﻭﳍﺬﺍ ﳒﺪ ﺃﻗﻮﺍﻣﺎ ﻛﺜﲑﻳﻦ ﻳﺘﻀﺮﻋﻮﻥ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﳜﺸﻌﻮﻥ‬
‫)‪(5‬‬
‫ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﺑﻞ ﻭﻻ ﰲ ﺍﻟﺴﺤﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺠﺪ ﳍﺎ‪،‬‬ ‫ﺑﻘﻠﻮ‪‬ﻢ ﻋﺒﺎﺩﺓ ﻻ ﻳﻔﻌﻠﻮ‪‬ﺎ‬
‫ﻭﺃﻛﺜﺮﻫﻢ ﻳﺮﺟﻮﻥ ﻣﻦ ﺑﺮﻛﺔ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﻭﺍﻟﺪﻋﺎﺀ ﻣﺎ ﻻ ﻳﺮﺟﻮﻧﻪ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﺸﺪ ﺇﻟﻴﻬﺎ‬
‫ﺍﻟﺮﺣﺎﻝ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳌﻔﺴﺪﺓ ‪-‬ﺍﻟﱵ ﻫﻲ ﻣﻔﺴﺪﺓ ﺍﻟﺸﺮﻙ‪ ،‬ﻛﺒﲑﻩ ﻭﺻﻐﲑﻩ‪ -‬ﻫﻲ ﺍﻟﱵ ﺣﺴﻢ ﺍﻟﻨﱯ ‪r‬‬
‫ﻣﺎﺩ‪‬ﺎ‪ ،‬ﺣﱴ ‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﺼﺪ ﺍﳌﺼﻠﻲ ﺑﺮﻛﺔ ﺍﻟﺒﻘﻌﺔ ﺑﺼﻼﺗﻪ‬
‫ﻛﻤﺎ ﻳﻘﺼﺪ ﺑﺼﻼﺗﻪ ﺑﺮﻛﺔ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻛﻤﺎ ‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﻭﻗﺖ ﻃﻠﻮﻉ‬
‫ﺍﻟﺸﻤﺲ ﻭﺍﺳﺘﻮﺍﺋﻬﺎ ﻭﻏﺮﻭ‪‬ﺎ؛ ﻷ‪‬ﺎ ﺍﻷﻭﻗﺎﺕ ﺍﻟﱵ ﻳﻘﺼﺪ ﺍﳌﺸﺮﻛﻮﻥ ﺑﺮﻛﺔ ﺍﻟﺼﻼﺓ ﻟﻠﺸﻤﺲ ﻓﻴﻬﺎ‬
‫ﻓﻴﻨﻬﻰ ﺍﳌﺴﻠﻢ ﻋﻦ ﺍﻟﺼﻼﺓ ﺣﻴﻨﺌﺬ ‪ -‬ﻭﺇﻥ ﱂ ﻳﻘﺼﺪ ﺫﻟﻚ ‪ -‬ﺳﺪﺍ ﻟﻠﺬﺭﻳﻌﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺇﺫﺍ ﻗﺼﺪ ﺍﻟﺮﺟﻞ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺑﻌﺾ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻣﺘﱪﻛﺎ ﺑﺎﻟﺼﻼﺓ ﰲ‬
‫ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻓﻬﺬﺍ ﻋﲔ ﺍﶈﺎﺩﺓ ﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﳌﺨﺎﻟﻔﺔ ﻟﺪﻳﻨﻪ‪ ،‬ﻭﺍﺑﺘﺪﺍﻉ ﺩﻳﻦ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ‪ ،‬ﻓﺈﻥ‬
‫ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻣﺎ ﻋﻠﻤﻮﻩ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻦ ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻨﺪ‬
‫ﺍﻟﻘﱪ ‪ -‬ﺃﻱ ﻗﱪ ﻛﺎﻥ ‪ -‬ﻻ ﻓﻀﻞ ﻓﻴﻬﺎ ﻟﺬﻟﻚ‪ ،‬ﻭﻻ ﻟﻠﺼﻼﺓ ﰲ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﻣﺰﻳﺔ ﺧﲑ ﺃﺻﻼ‪ ،‬ﺑﻞ‬
‫ﻣﺰﻳﺔ ﺷﺮ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﱰﻝ ﻋﻨﺪﻫﺎ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﳍﺎ ﺷﺮﻑ ﻭﻓﻀﻞ‪،‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻲ ﺍﻟﱵ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺍﻟﻜﻮﺍﻛﺐ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻸﻥ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺘﺨﺸﻌﻮﻥ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻻ ﻳﻌﺒﺪﻭ‪‬ﺎ ‪.‬‬

‫‪٦٤٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﻜﻦ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﺍﻟﻐﺎﱄ ﻓﻴﻪ ﻭﺍﳉﺎﰲ ﻋﻨﻪ‪.‬‬

‫ﻓﺈﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻈﻤﻮﺍ ﺍﻷﻧﺒﻴﺎﺀ ﺣﱴ ﻋﺒﺪﻭﻫﻢ‪ ،‬ﻭﻋﺒﺪﻭﺍ ﲤﺎﺛﻴﻠﻬﻢ‪ ،‬ﻭﺍﻟﻴﻬﻮﺩ ﺍﺳﺘﺨﻔﻮﺍ ‪‬ﻢ‬
‫ﺣﱴ ﻗﺘﻠﻮﻫﻢ‪ ،‬ﻭﺍﻷﻣﺔ ﺍﻟﻮﺳﻂ ﻋﺮﻓﻮﺍ ﻣﻘﺎﺩﻳﺮﻫﻢ؛ ﻓﻠﻢ ﻳﻐﻠﻮﺍ ﻓﻴﻬﻢ ﻏﻠﻮ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﱂ ﳚﻔﻮﺍ‬
‫ﻋﻨﻬﻢ ﺟﻔﺎﺀ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ‪ r‬ﻓﻴﻤﺎ ﺻﺢ ﻋﻨﻪ‪ } :‬ﻻ ﺗﻄﺮﻭﱐ ﻛﻤﺎ ﺃﻃﺮﺕ ﺍﻟﻨﺼﺎﺭﻯ‬

‫ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ‪ ،‬ﻓﺈﳕﺎ ﺃﻧﺎ ﻋﺒﺪ‪ ،‬ﻓﻘﻮﻟﻮﺍ‪ :‬ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ { )‪ . (2) (1‬ﻓﺈﺫﺍ ﻗﺪﺭ ﺃﻥ ﺍﻟﺼﻼﺓ‬
‫ﻫﻨﺎﻙ ﺗﻮﺟﺐ ﻣﻦ ﺍﻟﺮﲪﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺼﻼﺓ ﰲ ﻏﲑ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﻛﺎﻧﺖ ﺍﳌﻔﺴﺪﺓ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ‬
‫ﺍﻟﺼﻼﺓ ﻫﻨﺎﻙ ﺗﺮﰊ )‪ . (3‬ﻋﻠﻰ ﻫﺬﻩ )‪ . (4‬ﺍﳌﺼﻠﺤﺔ ﺣﱴ ﺗﻐﻤﺮﻫﺎ ﺃﻭ ﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﲝﻴﺚ ﺗﺼﲑ‬
‫)‪(5‬‬
‫ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻣﻦ ﱂ ﺗﻜﻦ ﻟﻪ ﺑﺼﲑﺓ‬ ‫ﺍﻟﺼﻼﺓ ﻫﻨﺎﻙ ﻣﺬﻫﺒﺔ ﻟﺘﻠﻚ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﻣﺜﺒﺘﺔ ﳌﺎ ﻳﻮﺟﺐ‬
‫ﻳﺪﺭﻙ ‪‬ﺎ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﻓﻴﻜﻔﻴﻪ ﺃﻥ ﻳﻘﻠﺪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻓﺈﻧﻪ ﻟﻮﻻ ﺃﻥ ﺍﻟﺼﻼﺓ‬
‫ﻋﻨﺪﻫﺎ ﳑﺎ ﻏﻠﺒﺖ ﻣﻔﺴﺪﺗﻪ ﻋﻠﻰ ﻣﺼﻠﺤﺘﻪ ﳌﺎ ‪‬ﻰ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﻷﻭﻗﺎﺕ‬
‫ﺍﻟﺜﻼﺛﺔ ﻭﻋﻦ ﺻﻮﻡ ﻳﻮﻣﻲ ﺍﻟﻌﻴﺪﻳﻦ ﺑﻞ ﻛﻤﺎ ﺣﺮﻡ ﺍﳋﻤﺮ‪ ،‬ﻓﺈﻧﻪ ﻟﻮﻻ ﺃﻥ ﻓﺴﺎﺩﻫﺎ ﻏﺎﻟﺐ ﻋﻠﻰ ﻣﺎ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ﳌﺎ ﺣﺮﻣﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﲢﺮﱘ ﺍﻟﻘﻄﺮﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻮﻻ ﻏﻠﺒﺔ ﺍﻟﻔﺴﺎﺩ ﻓﻴﻬﺎ ﻋﻠﻰ‬
‫ﺍﻟﺼﻼﺡ ﳌﺎ ﺣﺮﻣﻬﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﻭﻻ ﻟﻪ ﺃﻥ ﻳﻄﺎﻟﺐ ﺍﻟﺮﺳﻞ ﺑﺘﺒﻴﲔ ﻭﺟﻮﻩ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﻭﺇﳕﺎ ﻋﻠﻴﻪ‬
‫)‪(7‬‬
‫ﻃﺎﻋﺘﻬﻢ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ (6) { 4 «!$# ÂcøŒÎ*Î/ tí$sÜã‹Ï9 žwÎ) @Aqß™§‘ `ÏB $uZù=y™ö‘r& !$tBur } :‬ﻭﻗﺎﻝ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪. (٣٢٦١‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺑﺎﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﻭ‪‬ﺍﺫﹾﻛﹸﺮ‪ ‬ﻓِﻲ ﺍﻟﹾﻜِﺘ‪‬ﺎﺏِ ﻣ‪‬ﺮ‪‬ﻳ‪‬ﻢ‪ ‬ﺇِﺫِ ﺍﻧ‪‬ﺘ‪‬ﺒ‪‬ﺬﹶﺕ‪ ‬ﻣِﻦ‪ ‬ﺃﹶﻫ‪‬ﻠِﻬ‪‬ﺎ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٣٤٤٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. ( ٤٧٨ / ٦‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﺮﺑﻮ ‪ ،‬ﻣﻦ ﺭﺑﺎ ‪ .‬ﻭﺗﺮﰊ ‪ :‬ﻣﻦ ﺃﺭﰉ ‪ ،‬ﻭﻛﻼﳘﺎ ﲟﻌﲎ ‪ :‬ﺯﺍﺩ ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﻭ‪‬ﻳ‪‬ﺮ‪‬ﺑِﻲ ﺍﻟﺼ‪‬ﺪ‪‬ﻗﹶﺎﺕِ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ،‬ﻣﺎﺩﺓ )ﺭﺑﺎ ( )‪. ( ٣٠٤ / ١٤‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﺯﺍﺩ ‪ :‬ﺍﻟﺼﻼﺓ ‪ .‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻠﻌﻨﺔ ﻭﺍﻟﻌﺬﺍﺏ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٤‬‬
‫)‪ (7‬ﻗﺎﻝ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬

‫‪٦٤٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺇﳕﺎ ﺣﻘﻮﻕ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺗﻌﺰﻳﺮﻫﻢ ﻭﺗﻮﻗﲑﻫﻢ‪،‬‬ ‫)‪(1‬‬

‫} ‪{ ( ©!$# tí$sÛr& ô‰s)sù tAqß™§•9$# ÆìÏÜム`¨B‬‬
‫)‪(2‬‬
‫ﻭﺇﻳﺜﺎﺭ ﻃﺎﻋﺘﻬﻢ ﻭﻣﺘﺎﺑﻌﺔ ﺳﻨﺘﻬﻢ‪ ،‬ﻭﳓﻮ‬ ‫ﻭﳏﺒﺘﻬﻢ ﳏﺒﺔ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻫﻞ ﻭﺍﳌﺎﻝ‬
‫)‪(3‬‬
‫ﺑﻌﺒﺎﺩ‪‬ﻢ ﻭﺍﻹﺷﺮﺍﻙ ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻋﺎﻣﺔ ﻣﻦ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﻟﱵ ﻣﻦ ﻗﺎﻡ ‪‬ﺎ ﱂ ﻳﻘﻢ‬
‫ﻳﺸﺮﻙ ‪‬ﻢ ﺷﺮﻛﺎ ﺃﻛﱪ ﺃﻭ ﺃﺻﻐﺮ ﻳﺘﺮﻙ ﻣﺎ ﳚﺐ ﻋﻠﻴﻪ ﻣﻦ ﻃﺎﻋﺘﻬﻢ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﺍﺑﺘﺪﻋﻪ ﻣﻦ‬
‫ﺍﻹﺷﺮﺍﻙ ‪‬ﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺣﻘﻮﻕ ﺍﻟﺼﺪﻳﻘﲔ ﺍﶈﺒﺔ ﻭﺍﻹﺟﻼﻝ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ﻭﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺳﻠﻒ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ‪ :‬ﻫﻞ ﻫﻲ ﳏﺮﻣﺔ ﺃﻭ ﻣﻜﺮﻭﻫﺔ؟‬
‫)‪(4‬‬
‫ﻓﻬﻞ ﺗﺼﺢ ﻣﻊ ﺍﻟﺘﺤﺮﱘ ﺃﻡ ﻻ ؟ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪﻧﺎ ﺃ‪‬ﺎ ﳏﺮﻣﺔ ﻻ‬ ‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﻫﻲ ﳏﺮﻣﺔ‪،‬‬
‫ﺗﺼﺢ )‪ (5‬ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺘﻘﺪﻣﺔ ﺗﺒﲔ ﻟﻪ ﺃ‪‬ﺎ ﳏﺮﻣﺔ ﺑﻼ ﺷﻚ‪ ،‬ﻭﺃﻥ ﺻﻼﺗﻪ ﻻ ﺗﺼﺢ )‪. (6‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٨٠‬‬

‫)‪ (2‬ﻭﺍﳌﺎﻝ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (3‬ﻳﻘﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﻨﺼﻮﺹ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (5‬ﺭﺍﺟﻊ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪. ( ١٤٠ / ٢٧) ، ( ١٩٥ - ١٩٤ / ٢٢) ، ( ، ٣٢٣ ، ٣٢١ ، ٣٠٤ / ٢١‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻥ ﺻﻼﺗﻪ ﻋﻨﺪﻫﺎ ﻻ ﺗﺼﺢ ‪.‬‬

‫‪٦٤٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‬

‫ﻭﻟﻴﺲ ﺍﻟﻐﺮﺽ ﻫﻨﺎ ﺗﻘﺮﻳﺮ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺸﻬﻮﺭﺓ ﻓﺈ‪‬ﺎ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﺇﳕﺎ ﺍﻟﻐﺮﺽ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺎ ﳜﻔﻰ‬
‫)‪(1‬‬
‫ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ‪ :‬ﻗﺼﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺃﻭ ‪‬ﺎ‪ .‬ﻓﺈﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ‬ ‫ﻣﻦ ﻏﲑﻫﺎ‪ .‬ﻓﻤﻤﺎ‬
‫ﺍﻟﻘﺒﻮﺭ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻣﺎﻛﻦ ﻳﻨﻘﺴﻢ ﺇﱃ ﻧﻮﻋﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﳛﺼﻞ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺒﻘﻌﺔ ﲝﻜﻢ ﺍﻻﺗﻔﺎﻕ‪ ،‬ﻻ ﻟﻘﺼﺪ ﺍﻟﺪﻋﺎﺀ ﻓﻴﻬﺎ‪ ،‬ﻛﻤﻦ ﻳﺪﻋﻮ‬
‫ﺍﷲ ﰲ ﻃﺮﻳﻘﻪ‪ ،‬ﻭﻳﺘﻔﻖ ﺃﻥ ﳝﺮ ﺑﺎﻟﻘﺒﻮﺭ ﺃﻭ ﻛﻤﻦ ﻳﺰﻭﺭﻫﺎ ﻓﻴﺴﻠﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻟﻪ‬
‫ﻭﻟﻠﻤﻮﺗﻰ‪ ،‬ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻬﺬﺍ ﻭﳓﻮﻩ ﻻ ﺑﺄﺱ ﺑﻪ‪.‬‬
‫)‪(2‬‬
‫ﺃﺟﻮﺏ ﻣﻨﻪ ﰲ‬ ‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻳﺘﺤﺮﻯ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﲝﻴﺚ ﻳﺴﺘﺸﻌﺮ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻨﺎﻙ‬
‫ﻏﲑﻩ ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻨﻬﻲ ﻋﻨﻪ ﺇﻣﺎ ‪‬ﻲ ﲢﺮﱘ ﺃﻭ ﺗﱰﻳﻪ ﻭﻫﻮ ﺇﱃ ﲢﺮﱘ ﺃﻗﺮﺏ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺎﺑﲔ‬
‫ﻇﺎﻫﺮ ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻟﻮ ﻛﺎﻥ ﻳﺪﻋﻮ ﺍﷲ‪ ،‬ﻭﺍﺟﺘﺎﺯ ﰲ ﳑﺮﻩ ﺑﺼﻨﻢ ﺃﻭ ﺻﻠﻴﺐ ﺃﻭ ﻛﻨﻴﺴﺔ‪ ،‬ﺃﻭ ﻛﺎﻥ‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻟﻴﺒﻴﺖ ﻓﻴﻬﺎ ﻣﺒﻴﺘﺎ‬ ‫ﺻﻠﻴﺐ ﻫﻮ ﻋﻨﻪ ﺫﺍﻫﻞ‪ ،‬ﺃﻭ ﺩﺧﻞ ﻛﻨﻴﺴﺔ‬ ‫ﻭﻫﻨﺎﻙ‬ ‫ﻳﺪﻋﻮ ﰲ ﺑﻘﻌﺔ‬
‫ﺟﺎﺋﺰﺍ‪ ،‬ﻭﺩﻋﺎ ﺍﷲ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﺃﻭ ﺑﺎﺕ ﰲ ﺑﻴﺖ ﺑﻌﺾ ﺃﺻﺪﻗﺎﺋﻪ ﻭﺩﻋﺎ ﺍﷲ‪ ،‬ﱂ ﻳﻜﻦ ‪‬ﺬﺍ ﺑﺄﺱ‪.‬‬
‫)‪(6‬‬
‫ﻳﺮﺟﻮ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﺪﻋﺎﺀ ﰲ ﺗﻠﻚ‬ ‫ﻭﻟﻮ ﲢﺮﻯ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺻﻨﻢ ﺃﻭ ﺻﻠﻴﺐ‪ ،‬ﺃﻭ ﻛﻨﻴﺴﺔ‬
‫ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻟﻜﺎﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻌﻈﺎﺋﻢ‪ .‬ﺑﻞ ﻟﻮ ﻗﺼﺪ ﺑﻴﺘﺎ ﺃﻭ ﺣﺎﻧﻮﺗﺎ ﰲ ﺍﻟﺴﻮﻕ‪ ،‬ﺃﻭ ﺑﻌﺾ ﻋﻮﺍﻣﻴﺪ‬
‫ﺍﻟﻄﺮﻗﺎﺕ ﻳﺪﻋﻮ ﻋﻨﺪﻫﺎ‪ ،‬ﻳﺮﺟﻮ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﻟﻜﺎﻥ ﻫﺬﺍ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﺍﶈﺮﻣﺔ؛ ﺇﺫ‬
‫ﻟﻴﺲ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﻓﻀﻞ‪ .‬ﻓﻘﺼﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺑﻞ ﻫﻮ )‪ (7‬ﺃﺷﺪ ﻣﻦ‬
‫ﺑﻌﻀﻪ؛ ﻷﻥ ﺍﻟﻨﱯ ‪ r‬ﻰ ﻋﻦ ﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﻋﻴﺪﺍ‪ ،‬ﻭﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﲞﻼﻑ‬

‫)‪ (1‬ﰲ ‪) :‬ﺏ ( ﻓﻤﻬﻤﺎ ‪.‬‬

‫)‪ (2‬ﰲ ‪ :‬ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻨﺪﻫﺎ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﰲ ﺍﻟﺒﻘﻌﺔ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺎﻥ ﻫﻨﺎﻙ ﺑﻘﻌﺔ ﻓﻴﻬﺎ ﺻﻠﻴﺐ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﻛﻨﻴﺴﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺃﻭ ﰲ ﻛﻨﻴﺴﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ( ‪ :‬ﺑﻞ ﻫﺬﺍ ‪.‬‬

‫‪٦٤٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ‪ .‬ﻭﻣﺎ ﻳﺮﻭﻳﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺇﺫﺍ ﲢﲑﰎ ﰲ ﺍﻷﻣﻮﺭ‬
‫)‪(2‬‬
‫ﻓﺎﺳﺘﻌﻴﻨﻮﺍ )‪ (1‬ﺑﺄﻫﻞ ﺍﻟﻘﺒﻮﺭ "‪ ،‬ﺃﻭ ﳓﻮ ﻫﺬﺍ‪ ،‬ﻓﻬﻮ ﻛﻼﻡ ﻣﻮﺿﻮﻉ ﻣﻜﺬﻭﺏ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﻟﺬﻱ ﻳﺒﲔ ﺫﻟﻚ ﺃﻣﻮﺭ‪:‬‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻧﻪ ﻗﺪ ﺗﺒﲔ ﺃﻥ ﺍﻟﻌﻠﺔ ﺍﻟﱵ ‪‬ﻰ ﺍﻟﻨﱯ ‪ r‬ﻷﺟﻠﻬﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﺇﳕﺎ ﻫﻮ ﻟﺌﻼ‬
‫ﺗﺘﺨﺬ ﺫﺭﻳﻌﺔ ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ )‪ (3‬ﺑﺎﻟﻌﻜﻮﻑ ﻋﻠﻴﻬﺎ ﻭﺗﻌﻠﻖ ﺍﻟﻘﻠﻮﺏ ‪‬ﺎ ﺭﻏﺒﺔ ﻭﺭﻫﺒﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳌﻀﻄﺮ ﰲ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻗﺪ ﻧﺰﻟﺖ ﺑﻪ ﻧﺎﺯﻟﺔ ﻓﻴﺪﻋﻮ ﻻﺳﺘﺠﻼﺏ ﺧﲑ‬
‫)‪(4‬‬
‫ﺣﺎﻟﻪ ﰲ ﺍﻓﺘﺘﺎﻧﻪ ﺑﺎﻟﻘﺒﻮﺭ ‪ -‬ﺇﺫﺍ ﺭﺟﺎ ﺍﻹﺟﺎﺑﺔ‬ ‫ﻛﺎﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﺃﻭ ﻟﺮﻓﻊ ﺷﺮ ﻛﺎﻻﺳﺘﻨﺼﺎﺭ‬
‫ﻋﻨﺪﻫﺎ ‪ -‬ﺃﻋﻈﻢ ﻣﻦ ﺣﺎﻝ ﻣﻦ ﻳﺆﺩﻱ ﺍﻟﻔﺮﺽ ﻋﻨﺪﻫﺎ ﰲ ﺣﺎﻝ ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻓﺈﻥ ﺃﻛﺜﺮ ﺍﳌﺼﻠﲔ ‪ -‬ﰲ‬
‫ﺣﺎﻝ ﺍﻟﻌﺎﻓﻴﺔ ‪ -‬ﻻ ﺗﻜﺎﺩ ﻗﻠﻮ‪‬ﻢ ﺗﻔﱳ ﺑﺬﻟﻚ ﺇﻻ ﻗﻠﻴﻼ‪ ،‬ﺃﻣﺎ ﺍﻟﺪﺍﻋﻮﻥ ﺍﳌﻀﻄﺮﻭﻥ ﻓﻔﺘﻨﺘﻬﻢ ﺑﺬﻟﻚ‬
‫)‪(6‬‬
‫ﻋﻈﻴﻤﺔ ﺟﺪﺍ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻔﺴﺪﺓ ﻭﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﻷﺟﻠﻬﺎ ‪‬ﻲ ﻋﻦ ﺍﻟﺼﻼﺓ )‪ (5‬ﻣﺘﺤﻘﻘﺔ ﰲ ﺣﺎﻝ‬
‫)‪(8‬‬
‫ﻫﺆﻻﺀ‪ ،‬ﻛﺎﻥ ‪‬ﻴﻬﻢ ﻋﻦ ﺫﻟﻚ )‪ (7‬ﺃﻭﻛﺪ ﻭﺃﻭﻛﺪ‪ .‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﳌﻦ ﻓﻘﻪ ﰲ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻭﺗﺒﲔ ﻟﻪ‬
‫)‪(9‬‬
‫ﺳﻨﺔ ﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ﰲ ﲡﺮﻳﺪ‬ ‫ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﳊﻨﻔﻴﺔ ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﳋﺎﻟﺺ ﷲ‪ ،‬ﻭﻋﻠﻢ ﻛﻤﺎﻝ‬
‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺸﺮﻙ ﺑﻜﻞ ﻃﺮﻳﻖ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻗﺼﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺭﺟﺎﺀ ﺍﻹﺟﺎﺑﺔ ﺑﺎﻟﺪﻋﺎﺀ ﻫﻨﺎﻟﻚ ﺭﺟﺎﺀ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺭﺟﺎﺋﻬﺎ ﺑﺎﻟﺪﻋﺎﺀ ﰲ ﻏﲑ ﺫﻟﻚ ﺍﳌﻮﻃﻦ‪ ،‬ﺃﻣﺮ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ﻭﻻ ﺭﺳﻮﻟﻪ ﻭﻻ ﻓﻌﻠﻪ ﺃﺣﺪ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻻ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﺫﻛﺮﻩ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻻ ﺍﻟﺼﺎﳊﲔ‬

‫)‪ (1‬ﰲ )ﺃ ( ‪ :‬ﻓﺎﺳﺘﻐﻴﺜﻮﺍ ‪.‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪ ، ( ٣٥٦ / ١‬ﻭ )‪. ( ٢٩٣ / ١١‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻘﺼﺪﻫﺎ ﻭﺑﺎﻟﻌﻜﻮﻑ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (4‬ﺃﻱ ﻃﻠﺐ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻐﻮﺙ ﻋﻨﺪ ﺍﳌﻠﻤﺎﺕ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ‪.‬‬
‫)‪ (6‬ﺣﺎﻝ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬
‫)‪ (7‬ﻋﻦ ﺫﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ ( ‪.‬‬
‫)‪ (8‬ﻟﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ( ‪ :‬ﻛﻤﺎ ﺳﻨﻪ ‪.‬‬

‫‪٦٤٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﺑﻞ ﺃﻛﺜﺮ ﻣﺎ ﻳﻨﻘﻞ ﻣﻦ ﺫﻟﻚ ﻋﻦ ﺑﻌﺾ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺪ ﺃﺟﺪﺑﻮﺍ ﻣﺮﺍﺕ‪ ،‬ﻭﺩﳘﺘﻬﻢ ﻧﻮﺍﺋﺐ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻬﻼ ﺟﺎﺀﻭﺍ‬
‫ﻓﺎﺳﺘﺴﻘﻮﺍ ﻭﺍﺳﺘﻐﺎﺛﻮﺍ‪ ،‬ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬؟‬
‫ﺑﻞ ﺧﺮﺝ ﻋﻤﺮ ﺑﺎﻟﻌﺒﺎﺱ ﻓﺎﺳﺘﺴﻘﻰ ﺑﻪ )‪ (1‬ﻭﱂ ﻳﺴﺘﺴﻖ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪. r‬‬
‫ﺑﻞ ﻗﺪ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻛﺸﻔﺖ ﻋﻦ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻟﻴﱰﻝ ﺍﳌﻄﺮ‪ ،‬ﻓﺈﻧﻪ‬
‫ﺭﲪﺔ ﺗﱰﻝ ﻋﻠﻰ ﻗﱪﻩ ﻭﱂ ﺗﺴﺘﺴﻖ ﻋﻨﺪﻩ ﻭﻻ ﺍﺳﺘﻐﺎﺛﺖ ﻫﻨﺎﻙ‪.‬‬
‫ﻭﳍﺬﺍ ﳌﺎ ﺑﻨﻴﺖ ﺣﺠﺮﺗﻪ )‪ (2‬ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺘﺎﺑﻌﲔ ‪ -‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ ‪ r -‬ﺗﺮﻛﻮﺍ ﰲ ﺃﻋﻼﻫﺎ‬
‫)‪(3‬‬
‫ﻋﻠﻰ ﺃﻃﺮﺍﻓﻪ ﺣﺠﺎﺭﺓ‬ ‫ﻛﻮﺓ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻲ ﺇﱃ ﺍﻵﻥ ﺑﺎﻗﻴﺔ ﻓﻴﻬﺎ‪ ،‬ﻣﻮﺿﻮﻉ ﻋﻠﻴﻬﺎ ﻣﺸﻤﻊ‬
‫ﲤﺴﻜﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻘﻒ ﺑﺎﺭﺯﺍ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﺑﲏ ﻛﺬﻟﻚ ﳌﺎ ﺍﺣﺘﺮﻕ ﺍﳌﺴﺠﺪ ﻭﺍﳌﻨﱪ ﺳﻨﺔ ﺑﻀﻊ‬
‫)‪(5‬‬
‫ﻭﲬﺴﲔ ﻭﺳﺘﻤﺎﺋﺔ )‪ (4‬ﻭﻇﻬﺮﺕ ﺍﻟﻨﺎﺭ ﺑﺄﺭﺽ ﺍﳊﺠﺎﺯ‪ ،‬ﺍﻟﱵ ﺃﺿﺎﺀﺕ ﳍﺎ ﺃﻋﻨﺎﻕ ﺍﻹﺑﻞ ﺑﺒﺼﺮﻯ‬
‫ﻭﺟﺮﺕ ﺑﻌﺪﻫﺎ ﻓﺘﻨﺔ ﺍﻟﺘﺮﻙ )‪ (6‬ﺑﺒﻐﺪﺍﺩ ﻭﻏﲑﻫﺎ )‪. (7‬‬

‫)‪ (1‬ﺃﻱ ﺑﺪﻋﺎﺋﻪ ﻛﻤﺎ ﺳﻴﺒﲔ ﺍﳌﺆﻟﻒ ‪.‬‬

‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺴﻘﻒ ﺑﺎﺭﺯﺍ )ﺳﻄﺮﺍﻥ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﴰﻊ ‪ .‬ﻭﺍﳌﺸﻤﻊ ‪ :‬ﻣﺎ ﻋﻮﰿ ﺑﺎﻟﺸﻤﻊ ﻣﻦ ﺍﻟﻨﺴﻴﺞ ﻭﳓﻮﻩ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪، ( ٤٩٦ / ١‬‬
‫ﻣﺎﺩﺓ )ﴰﻊ ( ‪.‬‬
‫)‪ (4‬ﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ( ١٩٣ / ١٣‬ﰲ ﺣﻮﺍﺩﺙ ﺳﻨﺔ )‪٦٥٤‬ﻫـ ( ‪.‬‬
‫)‪ (5‬ﻭﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﺃﻳﻀﺎ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ( ١٩٢ - ١٨٧ / ١٣‬ﰲ ﺣﻮﺍﺩﺙ ﺳﻨﺔ )‪٦٥٤‬ﻫـ ( ﺃﻳﻀﺎ‬
‫‪ ،‬ﻭﻫﺎﺗﺎﻥ ﺍﳊﺎﺩﺛﺘﺎﻥ ﻭﻗﻌﺘﺎ ﰲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻗﺼﺔ ﺍﻟﻨﺎﺭ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ ﺑﻮﻗﻮﻋﻬﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﻻ‬
‫ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﲣﺮﺝ ﻧﺎﺭ ﻣﻦ ﺃﺭﺽ ﺍﳊﺠﺎﺯ ﺗﻀﻲﺀ ﺃﻋﻨﺎﻕ ﺍﻹﺑﻞ ﺑﺒﺼﺮﻯ " ‪ .‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪،‬‬
‫ﺑﺎﺏ ﺧﺮﻭﺝ ﺍﻟﻨﺎﺭ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ( ٧١١٨‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ . ( ٧٨ / ١٣) ،‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ‬
‫ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﺑﺎﺏ ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﲣﺮﺝ ﻧﺎﺭ ﻣﻦ ﺃﺭﺽ ﺍﳊﺠﺎﺯ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. ( ٢٢٢٨ / ٢) ، ( ٢٩٠٢‬‬
‫)‪ (6‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﳌﺨﻄﻮﻃﺎﺕ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﺍﻟﺘﺘﺮ ( ‪ ،‬ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ ﻷﻥ ﺍﳌﺆﻟﻒ ﻗﺪ ﺃﺷﺎﺭ ﻓﻴﻤﺎ ﻗﺒﻞ ﺃﻥ ﺍﻟﺘﺘﺎﺭ ﻫﻢ ‪:‬‬
‫ﺑﺎﺩﻳﺔ ﺍﻟﺘﺮﻙ ‪ .‬ﻭﺫﻛﺮﻩ ﻏﲑﻩ ﺃﻳﻀﺎ ‪ .‬ﺍﻧﻈﺮ )‪. ( ٤١٨ / ١‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻔﺎﺻﻴﻞ ﻋﻦ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﺟﺮﺕ ﺳﻨﺔ )‪٦٥٦‬ﻫـ ( ‪ ،‬ﻭﺍﻟﱵ ﺃ‪‬ﺖ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﻭﺍﺳﺘﺒﺎﺣﺖ ﺩﻣﺎﺀ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻳﺪ ﻫﻮﻻﻛﻮ ﺳﻠﻄﺎﻥ ﺍﻟﺘﺘﺎﺭ ﻭﺑﺘﺤﺮﻳﺾ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻭﺭﺍﺀ ﺃﻏﻠﺐ ﺍﻟﻔﱳ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. ( ٢٠٤ - ٢٠٠ / ٣‬‬

‫‪٦٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰒ ﻋﻤﺮ ﺍﳌﺴﺠﺪ ﻭﺍﻟﺴﻘﻒ ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﻭﺃﺣﺪﺙ ﺣﻮﻝ ﺍﳊﺠﺮﺓ ﺍﳊﺎﺋﻂ ﺍﳋﺸﱯ‪ ،‬ﰒ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺑﺴﻨﲔ ﻣﺘﻌﺪﺩﺓ ﺑﻨﻴﺖ ﺍﻟﻘﺒﺔ ﻋﻠﻰ ﺍﻟﺴﻘﻒ‪ ،‬ﻭﺃﻧﻜﺮﻩ ﻣﻦ ﻛﺮﻫﻪ )‪. (1‬‬
‫)‪(2‬‬
‫ﻋﻦ ﺃﰊ‬ ‫ﻋﻠﻰ ﺃﻧﺎ ﻗﺪ ﺭﻭﻳﻨﺎ ﰲ ﻣﻐﺎﺯﻱ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻣﻦ ﺯﻳﺎﺩﺍﺕ ﻳﻮﻧﺲ ﺑﻦ ﺑﻜﲑ‬
‫)‪(5‬‬
‫ﺧﻠﺪﺓ ﺧﺎﻟﺪ ﺑﻦ ﺩﻳﻨﺎﺭ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ )‪ (3‬ﻗﺎﻝ‪ " :‬ﳌﺎ ﻓﺘﺤﻨﺎ ﺗﺴﺘﺮ )‪ (4‬ﻭﺟﺪﻧﺎ ﰲ ﺑﻴﺖ ﻣﺎﻝ‬
‫ﺍﳍﺮﻣﺰﺍﻥ )‪ (6‬ﺳﺮﻳﺮﺍ ﻋﻠﻴﻪ ﺭﺟﻞ ﻣﻴﺖ‪ ،‬ﻋﻨﺪ ﺭﺃﺳﻪ ﻣﺼﺤﻒ ﻟﻪ‪ ،‬ﻓﺄﺧﺬﻧﺎ ﺍﳌﺼﺤﻒ ﻓﺤﻤﻠﻨﺎﻩ ﺇﱃ‬
‫ﻋﻤﺮ ‪ t‬ﻓﺪﻋﺎ ﻟﻪ ﻛﻌﺒﺎ )‪ (7‬ﻓﻨﺴﺨﻪ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺄﻧﺎ ﺃﻭﻝ ﺭﺟﻞ ﻣﻦ ﺍﻟﻌﺮﺏ ﻗﺮﺃﻩ ﻗﺮﺍﺀﺓ ﻣﺜﻠﻤﺎ ﺃﻗﺮﺃ‬
‫ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ‪ ،‬ﻓﻘﻠﺖ ﻷﰊ ﺍﻟﻌﺎﻟﻴﺔ‪ :‬ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ؟‪ ،‬ﻗﺎﻝ‪ " :‬ﺳﲑﺗﻜﻢ ﻭﺃﻣﻮﺭﻛﻢ ﻭﳊﻮﻥ ﻛﻼﻣﻜﻢ‪،‬‬
‫ﻭﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺑﻌﺪ " ﻗﻠﺖ‪ :‬ﻓﻤﺎ ﺻﻨﻌﺘﻢ ﺑﺎﻟﺮﺟﻞ ؟ ﻗﺎﻝ‪ " :‬ﺣﻔﺮﻧﺎ ﺑﺎﻟﻨﻬﺎﺭ ﺛﻼﺛﺔ ﻋﺸﺮ ﻗﱪﺍ‬
‫ﻣﺘﻔﺮﻗﺔ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﺎﻟﻠﻴﻞ ﺩﻓﻨﺎﻩ‪ ،‬ﻭﺳﻮﻳﻨﺎ ﺍﻟﻘﺒﻮﺭ ﻛﻠﻬﺎ ﻟﻨﻌﻤﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻻ ﻳﻨﺒﺸﻮﻧﻪ " ﻓﻘﻠﺖ‪:‬‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻓﻴﻤﻄﺮﻭﻥ‬ ‫ﻣﻨﻪ ؟ ﻗﺎﻝ‪ " :‬ﻛﺎﻧﺖ ﺍﻟﺴﻤﺎﺀ ﺇﺫﺍ ﺣﺒﺴﺖ ﻋﻨﻬﻢ ﺑﺮﺯﻭﺍ ﺑﺴﺮﻳﺮﻩ‬ ‫ﻣﺎ ﻳﺮﺟﻮﻥ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻧﻜﺮﻫﺎ ﻣﻦ ﺃﻧﻜﺮﻫﺎ ‪ ،‬ﻭﰲ )ﺃ ( ‪ :‬ﻭﺃﻧﻜﺮﻫﻦ ﺃﻛﺜﺮﻫﺎ ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻳﻮﻧﺲ ﺑﻦ ﺑﻜﲑ ﺑﻦ ﻭﺍﺻﻞ ﺍﻟﺸﻴﺒﺎﱐ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ‪ ،‬ﺍﳉﻤﺎﻝ ﺍﻟﻜﻮﰲ ‪ ،‬ﻭﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ‪ ،‬ﻭﻣﺮﺓ ﻗﺎﻝ ‪ :‬ﺻﺪﻭﻗﺎ ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﻳﻮﺛﻘﻪ ‪ ،‬ﺇﻻ ﺃﻧﻪ ﳜﻄﺊ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪١٩٩‬ﻫـ (‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٤٣٦ - ٤٣٤ / ١١‬ﺕ ‪( ٨٤٤‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٣٨٤ / ٢‬ﺕ‬
‫‪. ( ٤٧٢‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺭﻓﻴﻊ ﺑﻦ ﺩﻳﻨﺎﺭ ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (4‬ﺗﺴﺘﺮ ﻫﻲ ‪ :‬ﻣﺪﻳﻨﺔ ﺑﺈﻗﻠﻴﻢ ﺧﻮﺯﺳﺘﺎﻥ ﻓﺘﺤﻬﺎ ﺃﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺃﻳﺎﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. ( ٣١ - ٢٩ / ٢‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻣﺎﻝ ﺑﻴﺖ ﺍﳍﺮﻣﺰﺍﻥ ‪.‬‬
‫)‪ (6‬ﺍﳍﺮﻣﺰﺍﻥ ‪ :‬ﻣﻦ ﻗﻮﺍﺩ ﺍﻟﻔﺮﺱ ﺍﻟﺬﻳﻦ ﺣﺎﺭﺑﻮﺍ ﺟﻴﻮﺵ ﺍﻟﻔﺘﺢ ﰲ ﺍﻟﻌﺮﺍﻕ ‪ ،‬ﻭﻫﻮ ﻣﻠﻚ ﺍﻷﻫﻮﺍﺯ ‪ ،‬ﻫﺰﻣﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺣﲔ‬
‫ﻓﺘﺤﻮﺍ ﺗﺴﺘﺮ ‪ ،‬ﻓﺄﺭﺳﻠﻪ ﺃﺑﻮ ﻣﻮﺳﻰ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺄﻋﻠﻦ ﺇﺳﻼﻣﻪ ‪ ،‬ﻭﺑﻘﻲ ﰲ ﺍﳌﺪﻳﻨﺔ ﺣﱴ ﻗﺘﻠﻪ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ‬
‫ﻋﻤﺮ ﻣﺘﻬﻤﺎ ﺇﻳﺎﻩ ﺑﺎﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﻗﺘﻞ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪( ٨٨ - ٨٥ / ٧‬‬
‫‪.‬‬
‫)‪ (7‬ﻫﻮ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ‪ ،‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺮﺟﻮﻥ ﻣﻨﻪ ‪.‬‬
‫)‪ (9‬ﰲ )ﺩ ( ‪ :‬ﺃﺑﺮﺯﻭﺍ ﺳﺮﻳﺮﻩ ‪ ،‬ﻭﰲ )ﻁ ( ‪ :‬ﺑﺮﺯﻭﺍ ﻟﺴﺮﻳﺮﻩ ‪.‬‬

‫‪٦٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻣﻨﺬ ﻛﻢ‬ ‫"‪ .‬ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﻛﻨﺘﻢ ﺗﻈﻨﻮﻥ ﺍﻟﺮﺟﻞ؟ ﻗﺎﻝ‪ " :‬ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ ﺩﺍﻧﻴﺎﻝ "‬
‫ﻭﺟﺪﲤﻮﻩ ﻣﺎﺕ؟ ﻗﺎﻝ‪ " :‬ﻣﻨﺬ ﺛﻼﲦﺎﺋﺔ ﺳﻨﺔ "‪ .‬ﻗﻠﺖ‪ :‬ﻣﺎ ﻛﺎﻥ ﺗﻐﲑ ﻣﻨﻪ ﺷﻲﺀ؟ ﻗﺎﻝ‪ " :‬ﻻ‪ ،‬ﺇﻻ‬
‫ﺷﻌﲑﺍﺕ ﻣﻦ ﻗﻔﺎﻩ‪ ،‬ﺇﻥ ﳊﻮﻡ ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﺗﺒﻠﻴﻬﺎ ﺍﻷﺭﺽ‪ ،‬ﻭﻻ ﺗﺄﻛﻠﻬﺎ ﺍﻟﺴﺒﺎﻉ " )‪. (2‬‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻗﱪﻩ‪ ،‬ﻟﺌﻼ ﻳﻔﺘﱳ ﺑﻪ‬ ‫ﻣﺎ ﻓﻌﻠﻪ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ ﻣﻦ ﺗﻌﻤﻴﺔ‬ ‫ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﺇﻧﻜﺎﺭ ﻣﻨﻬﻢ ﻟﺬﻟﻚ‪.‬‬
‫)‪(6‬‬
‫ﻭﻳﺬﻛﺮ )‪ (5‬ﺃﻥ ﻗﱪ ﺃﰊ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻛﺬﻟﻚ‪ ،‬ﻭﻻ ﻗﺪﻭﺓ ‪‬ﻢ‬
‫ﻓﻘﺪ ﻛﺎﻥ ﻣﻦ ﻗﺒﻮﺭ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﺎﻷﻣﺼﺎﺭ ﻋﺪﺩ ﻛﺜﲑ‪ ،‬ﻭﻋﻨﺪﻫﻢ ﺍﻟﺘﺎﺑﻌﻮﻥ‪ ،‬ﻭﻣﻦ‬
‫ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻐﺎﺛﻮﺍ ﻋﻨﺪ ﻗﱪ ﺻﺎﺣﺐ ﻗﻂ‪ ،‬ﻭﻻ ﺍﺳﺘﺴﻘﻮﺍ ﻋﻨﺪ ﻗﱪﻩ )‪ (7‬ﻭﻻ ﺑﻪ‪،‬‬
‫ﻭﻻ ﺍﺳﺘﻨﺼﺮﻭﺍ ﻋﻨﺪﻩ ﻭﻻ ﺑﻪ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﳑﺎ ﺗﺘﻮﻓﺮ ﺍﳍﻤﻢ ﻭﺍﻟﺪﻭﺍﻋﻲ ﻋﻠﻰ ﻧﻘﻠﻪ‪،‬‬
‫ﺑﻞ ﻋﻠﻰ ﻧﻘﻞ ﻣﺎ ﻫﻮ ﺩﻭﻧﻪ‪ .‬ﻭﻣﻦ ﺗﺄﻣﻞ ﻛﺘﺐ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻋﺮﻑ ﺣﺎﻝ ﺍﻟﺴﻠﻒ‪ ،‬ﺗﻴﻘﻦ ﻗﻄﻌﺎ ﺃﻥ‬
‫ﺍﻟﻘﻮﻡ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻐﻴﺜﻮﻥ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻻ ﻳﺘﺤﺮﻭﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺃﺻﻼ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻨﻬﻮﻥ‬
‫ﻋﻦ ﺫﻟﻚ ﻣﻦ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﻣﻦ ﺟﻬﺎﳍﻢ‪ .‬ﻛﻤﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﺑﻌﻀﻪ‪.‬‬
‫ﻓﻼ ﳜﻠﻮ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺃﻓﻀﻞ ﻣﻨﻪ ﰲ ﻏﲑ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻥ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺃﻓﻀﻞ ﱂ ﳚﺰ ﺃﻥ ﳜﻔﻰ ﻋﻠﻢ ﻫﺬﺍ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ؛ ﻓﺘﻜﻮﻥ‬

‫)‪ (1‬ﺩﺍﻧﻴﺎﻝ ‪ :‬ﺗﺬﻛﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﺑﻦ ﻛﺜﲑ ﻭﻏﲑﻩ ﺃﻧﻪ ﻧﱯ ﻣﻦ ﺃﻧﺒﻴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﺃﻭ ﺭﺟﻞ ﺻﺎﱀ ﻣﻦ ﺻﺎﳊﻴﻬﻢ‬
‫‪ ،‬ﻛﺎﻥ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻣﺮﺳﻞ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. ( ٤٢ - ٤٠ / ٢‬‬

‫)‪ (2‬ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻭﻗﺎﻝ ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﺇﱃ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ‪ ،‬ﻭﺫﻛﺮ ﳍﺎ ﺃﻳﻀﺎ ﻃﺮﻗﺎ ﺃﺧﺮﻯ‬
‫ﺗﺆﻛﺪ ﺃﻥ ﺍﻟﻘﺼﺔ ﻭﺍﻗﻌﺔ ﻭﺻﺤﻴﺤﺔ ‪ .‬ﺍﻧﻈﺮ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. ( ٤٢ - ٤٠ / ٢‬‬
‫)‪ (3‬ﰲ )ﻁ ( ‪ :‬ﺍﻟﻘﻀﻴﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﺗﻌﻤﻴﻤﻬﻢ ‪ .‬ﻭﰲ )ﺩ ( ‪ :‬ﺗﻌﻤﻴﺘﻬﻢ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺬﻛﺮﻭﻥ ‪.‬‬
‫)‪ (6‬ﺃﻱ ﺃﻥ ﻓﻌﻠﻬﻢ ﻟﻴﺲ ﲝﺠﺔ ﺷﺮﻋﺎ ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﻟﻴﺴﻮﺍ ﺃﺋﻤﺔ ﻫﺪﻯ ﻳﻘﺘﺪﻯ ‪‬ﻢ ‪ ،‬ﺃﻱ ﺍﻟﺬﻳﻦ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻨﺪﻩ ‪.‬‬

‫‪٦٤٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺎﺿﻠﺔ ﺟﺎﻫﻠﺔ ‪‬ﺬﺍ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻳﻌﻠﻤﻪ ﻣﻦ ﺑﻌﺪﻫﻢ‪ .‬ﻭﱂ ﳚﺰ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﻣﺎ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ )‪ (1‬ﻭﻳﺰﻫﺪﻭﺍ ﻓﻴﻪ‪ ،‬ﻣﻊ ﺣﺮﺻﻬﻢ ﻋﻠﻰ ﻛﻞ ﺧﲑ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﺈﻥ‬
‫ﺍﳌﻀﻄﺮ ﻳﺘﺸﺒﺚ ﺑﻜﻞ ﺳﺒﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻧﻮﻉ ﻛﺮﺍﻫﺔ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻧﻮﻥ ﻣﻀﻄﺮﻳﻦ ﰲ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﻓﻀﻞ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﰒ ﻻ ﻳﻘﺼﺪﻭﻧﻪ )‪ (2‬؟ ﻫﺬﺍ ﳏﺎﻝ ﻃﺒﻌﺎ‬
‫ﻭﺷﺮﻋﺎ‪.‬‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺃﻓﻀﻞ‪ ،‬ﻛﺎﻥ ﻗﺼﺪ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺿﻼﻟﺔ ﻭﻣﻌﺼﻴﺔ‪ ،‬ﻛﻤﺎ ﻟﻮ‬
‫ﲢﺮﻯ ﺍﻟﺪﻋﺎﺀ ﻭﻗﺼﺪﻩ ﻋﻨﺪ ﺳﺎﺋﺮ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﻻ ﻓﻀﻴﻠﺔ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ‪ ،‬ﻣﻦ ﺷﻄﻮﻁ ﺍﻷ‪‬ﺎﺭ‪،‬‬
‫ﻭﻣﻐﺎﺭﺱ ﺍﻷﺷﺠﺎﺭ ﻭﺣﻮﺍﻧﻴﺖ ﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﺟﻮﺍﻧﺐ ﺍﻟﻄﺮﻗﺎﺕ‪ ،‬ﻭﻣﺎ ﻻ ﳛﺼﻲ ﻋﺪﺩﻩ ﺇﻻ ﺍﷲ‪.‬‬
‫&‪óOßgs9 ÷Pr‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻗﺪ ﺩﻝ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺍﷲ ﰲ ﻏﲑ ﻣﻮﺿﻊ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫ﻓﺈﺫﺍ ﱂ ﻳﺸﺮﻉ ﺍﷲ ﺍﺳﺘﺤﺒﺎﺏ‬ ‫)‪(3‬‬

‫‪{ 4 ª!$# ÏmÎ/ .bsŒù'tƒ öNs9 $tB ÉúïÏe$!$# z`ÏiB Oßgs9 (#qããuŽŸ° (#às¯»Ÿ2uŽà°‬‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﳌﻘﺎﺑﺮ ﻭﻻ ﻭﺟﻮﺑﻪ؛ ﻓﻤﻦ ﺷﺮﻋﻪ ﻓﻘﺪ ﺷﺮﻉ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ ﻭﻗﺎﻝ‬
‫‪br&ur Èd,yÛø9$# ÎŽö•tóÎ/ zÓøöt7ø9$#ur zNøOM}$#ur z`sÜt/ $tBur $pk÷]ÏB t•ygsß $tB |·Ïmºuqxÿø9$# }‘În/u‘ tP§•ym $yJ¯RÎ) ö@è%‬‬ ‫ﺗﻌﺎﱃ‪} :‬‬

‫@‪ (4) { ÇÌÌÈ tbqçHs>÷ès? Ÿw $tB «!$# ’n?tã (#qä9qà)s? br&ur $YZ»sÜù=ß™ ¾ÏmÎ/ öAÍi”t\ムóOs9 $tB «!$$Î/ (#qä.ÎŽô³è‬ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻋﻨﺪ ﺍﳌﻘﺎﺑﺮ ﻧﻮﻉ ﻣﻦ ﺃﻥ ﻳﺸﺮﻙ ﺑﺎﷲ ﻣﺎ ﱂ ﻳﱰﻝ ﺑﻪ ﺳﻠﻄﺎﻧ‪‬ﺎ‪ ،‬ﻷﻥ ﺍﷲ ﱂ ﻳﱰﻝ ﺣﺠﺔ ﺗﺘﻀﻤﻦ‬
‫ﺍﺳﺘﺤﺒﺎﺏ ﻗﺼﺪ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻭﻓﻀﻠﻪ ﻋﻠﻰ ﻏﲑﻩ‪ .‬ﻭﻣﻦ ﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﺩﻳﻦ ﺍﷲ ﻓﻘﺪ ﻗﺎﻝ‬
‫ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ ﻳﻌﻠﻢ )‪. (5‬‬
‫ﻟﺌﻼ ﳛﺘﺞ ﺑﺎﳌﻘﺎﻳﻴﺲ‬ ‫)‪(6‬‬
‫™‪{ $YZ»sÜù=ß‬‬ ‫‪¾ÏmÎ/ öAÍi”t\ムóOs9 $tB‬‬ ‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫)‪ (1‬ﺍﻟﻌﻈﻴﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺩ ( ‪ :‬ﰒ ﻻ ﻳﻘﺼﺪﻭ‪‬ﺎ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪ :‬ﺍﻵﻳﺔ ‪. ٢١‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ ‪. ٣٣‬‬
‫)‪ (5‬ﰲ )ﻁ ( ‪ :‬ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. ٣٣ :‬‬

‫‪٦٥٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﳊﻜﺎﻳﺎﺕ‪.‬‬
‫‪«!$# ’Îû ’ÎoTþq’f¯»ptéBr& tA$s% 4 ¼çmãBöqs% ¼çm§_!%tnur‬‬ ‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺣﻜﺎﻳﺘﻪ ﻋﻦ ﺍﳋﻠﻴﻞ‪} :‬‬
‫‪Ÿxsùr& 3 $¸Jù=Ïã >äóÓx« ¨@à2 ’În1u‘ yìÅ™ur 3 $\«ø‹x© ’În1u‘ uä!$t±o„ br& HwÎ) ÿ¾ÏmÎ/ šcqä.ÎŽô³è@ $tB ß$%s{r& Iwur 4 Ç`1y‰yd ô‰s%ur‬‬

‫?‪¾ÏmÎ/ öAÍi”t\ムöNs9 $tB «!$$Î/ OçGø.uŽõ°r& öNä3¯Rr& šcqèù$sƒrB Ÿwur öNçGò2uŽõ°r& !$tB ß$%s{r& y#ø‹Ÿ2ur ÇÑÉÈ tbrã•ž2x‹tFs‬‬

‫‪(#þqÝ¡Î6ù=tƒ óOs9ur (#qãZtB#uä tûïÏ%©!$# ÇÑÊÈ šcqßJn=÷ès? ÷LäêZä. bÎ) ( Ç`øBF{$$Î/ ‘,ymr& Èû÷üs)ƒÌ•xÿø9$# ‘“r'sù 4 $YZ»sÜù=ß™ öNà6ø‹n=tæ‬‬

‫)‪4 ¾ÏmÏBöqs% 4’n?tã zOŠÏdºt•ö/Î) !$yg»oYøŠs?#uä !$uZçF¤fãm y7ù=Ï?ur ÇÑËÈ tbr߉tGôg•B Nèdur ß`øBF{$# ãNßgs9 y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ‬‬

‫‪. (1) { ÇÑÌÈ ÒOŠÎ=tæ íO‹Å3ym š•-/u‘ ¨bÎ) 3 âä!$t±®S `¨B ;M»y_u‘yŠ ßìsùö•tR‬‬
‫)‪(2‬‬
‫ﻓﻴﻘﺎﻝ‬ ‫ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﺍﻷﺻﻐﺮ ﳜﻮﻓﻮﻥ ﺍﳌﺨﻠﺼﲔ ﺑﺸﻔﻌﺎﺋﻬﻢ‬
‫ﳍﻢ )‪ (3‬ﳓﻦ ﻻ ﳔﺎﻑ ﻫﺆﻻﺀ ﺍﻟﺸﻔﻌﺎﺀ ﺍﻟﺬﻳﻦ ﻟﻜﻢ‪ ،‬ﻓﺈ‪‬ﻢ ﺧﻠﻖ ﻣﻦ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻻ ﻳﻀﺮﻭﻥ ﺇﻻ‬
‫ﺑﻌﺪ ﻣﺸﻴﺌﺔ ﺍﷲ‪ ،‬ﻓﻤﻦ ﻣﺴﻪ ﺑﻀﺮ ﻓﻼ ﻛﺎﺷﻒ ﻟﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻣﻦ ﺃﺻﺎﺑﻪ ﺑﺮﲪﺔ ﻓﻼ ﺭﺍﺩ ﻟﻔﻀﻠﻪ‬
‫)‪(4‬‬
‫ﻭﻛﻴﻒ ﳔﺎﻑ ﻫﺆﻻﺀ ﺍﳌﺨﻠﻮﻗﲔ ﺍﻟﺬﻳﻦ ﺟﻌﻠﺘﻤﻮﻫﻢ ﺷﻔﻌﺎﺀ ﻭﺃﻧﺘﻢ ﻻ ﲣﺎﻓﻮﻥ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺃﺣﺪﺛﺘﻢ‬
‫ﰲ ﺩﻳﻨﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﻣﺎ ﱂ ﻳﱰﻝ ﺑﻪ ﻭﺣﻴﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ؟! ﻓﺄﻱ ﺍﻟﻔﺮﻳﻘﲔ ﺃﺣﻖ ﺑﺎﻷﻣﻦ؟ ﻣﻦ ﻛﺎﻥ‬
‫ﻻ ﳜﺎﻑ ﺇﻻ ﺍﷲ‪ ،‬ﻭﱂ ﻳﺒﺘﺪﻉ ﰲ ﺩﻳﻨﻪ ﺷﺮﻛﺎﺀ‪ ،‬ﺃﻡ ﻣﻦ ﺍﺑﺘﺪﻉ ﰲ ﺩﻳﻨﻪ ﺷﺮﻛﺎ ﺑﻐﲑ ﺇﺫﻧﻪ؟ ﺑﻞ ﻣﻦ‬
‫ﺁﻣﻦ ﻭﱂ ﳜﻠﻂ ﺇﳝﺎﻧﻪ ﺑﺸﺮﻙ ﻓﻬﺆﻻﺀ ﻣﻦ )‪ (5‬ﺍﳌﻬﺘﺪﻳﻦ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳊﺠﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ ﺍﻟﱵ ﻳﺮﻓﻊ ﺍﷲ ‪‬ﺎ ﻭﺑﺄﻣﺜﺎﳍﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫)‪(1‬‬ ‫)‪(6‬‬
‫ﻭﺭﻭﻱ‬ ‫ﺍﻟﺘﺮﻳﺎﻕ ﺍ‪‬ﺮﺏ‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻘﺪ ﻧﻘﻞ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻗﱪ ﻣﻌﺮﻭﻑ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٨٣ - ٨٠‬‬

‫)‪ (2‬ﰲ )ﻁ ( ‪ :‬ﺑﺸﻔﻌﺎ‪‬ﻢ ‪ ،‬ﻭﻟﻌﻠﻪ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﻓﻘﺎﻝ ﳍﻢ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻧﺘﻢ ﻗﺪ ﺃﺣﺪﺛﺘﻢ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪ :‬ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﳍﻢ ﺍﻷﻣﻦ ﻭﻫﻢ ﻣﻬﺘﺪﻭﻥ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻣﻌﺮﻭﻑ ﺑﻦ ﻓﲑﻭﺯ ﺍﻟﻜﺮﺧﻲ ‪ ،‬ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺰﻫﺎﺩ ﻭﺍﳌﺸﺎﻫﲑ ‪ ،‬ﻣﺸﻬﻮﺭ ﺑﺈﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﻭﻟﻪ ﰲ ﺍﻟﺘﺼﻮﻑ‬
‫ﺃﺣﻮﺍﻝ ﻭﻣﻘﺎﻻﺕ ﲣﺎﻟﻒ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٠٠‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪/ ٥‬‬
‫‪) ، ( ٢٣٣ - ٢٣١‬ﺕ ‪ ، ( ٧٢٩‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪. ( ٤٦٨ / ١٠‬‬

‫‪٦٥١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻦ ﻣﻌﺮﻭﻑ ﺃﻧﻪ ﺃﻭﺻﻰ ﺍﺑﻦ ﺃﺧﻴﻪ ﺃﻥ ﻳﺪﻋﻮ ﻋﻨﺪ ﻗﱪﻩ‪.‬‬

‫ﻭﺫﻛﺮ ﺃﺑﻮ ﻋﻠﻲ ﺍﳋﺮﻗﻲ )‪ (2‬ﰲ ﻗﺼﺺ ﻣ‪‬ﻦ‪ ‬ﻫﺠﺮﻩ ﺃﲪﺪ‪ ،‬ﺃﻥ ﺑﻌﺾ ﻫﺆﻻﺀ ﺍﳌﻬﺠﻮﺭﻳﻦ ﻛﺎﻥ‬
‫)‪(3‬‬
‫ﻭﻧﻘﻞ ﻋﻦ‬ ‫ﳚﻲﺀ ﻋﻨﺪ ﻗﱪ ﺃﲪﺪ‪ ،‬ﻭﻳﺘﻮﺧﻰ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﻇﻨﻪ ﺫﻛﺮ ﺫﻟﻚ ﻟﻠﻤﺮﻭﺫﻱ‬
‫ﲨﺎﻋﺎﺕ ﺃ‪‬ﻢ ﺩﻋﻮﺍ ﻋﻨﺪ ﻗﺒﻮﺭ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻏﲑﻫﻢ‪،‬‬
‫ﻓﺎﺳﺘﺠﻴﺐ ﳍﻢ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻋﻤﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ )‪ (4‬ﺍﳌﺼﻨﻔﻮﻥ ﰲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﺇﺫﺍ ﺯﺍﺭ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻓﺈﻧﻪ ﻳﺪﻋﻮ ﻋﻨﺪﻩ‪،‬‬
‫ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﺳﺒﻌﲔ ﻣﺮﺓ ﻋﻨﺪ ﻗﱪﻩ ﻭﺩﻋﺎ ﺍﺳﺘﺠﻴﺐ ﻟﻪ‪ .‬ﻭﺫﻛﺮ ﺑﻌﺾ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﺠﺔ ﻣﻦ ﳚﻮﺯ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﻘﱪ‪ :‬ﺃ‪‬ﺎ ﺑﻘﻌﺔ ﳚﻮﺯ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ‪،‬‬
‫ﻓﺠﺎﺯﺕ ﺍﻟﻘﺮﺍﺀﺓ )‪ (5‬ﻛﻐﲑﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﺭﺃﻯ ﺑﻌﻀﻬﻢ ﻣﻨﺎﻣﺎﺕ ﰲ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﻗﱪ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺥ‪ ،‬ﻭﺟﺮﺏ ﺃﻗﻮﺍﻡ ﺍﺳﺘﺠﺎﺑﺔ‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﻗﺒﻮﺭ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﻛﻘﱪ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﻟﻔﺮﺝ ﺍﻟﺸﲑﺍﺯﻱ ﺍﳌﻘﺪﺳﻲ )‪ (6‬ﻭﻏﲑﻩ‪.‬‬
‫)‪(7‬‬
‫ﻋﻠﻤﺎ ﻭﻋﻤﻼ ﻣﻦ ﻛﺎﻥ ﻳﺘﺤﺮﻯ‬ ‫ﻭﻗﺪ ﺃﺩﺭﻛﻨﺎ ﰲ ﺃﺯﻣﺎﻧﻨﺎ ﻭﻣﺎ ﻗﺎﺭ‪‬ﺎ ﻣﻦ ﺫﻭﻱ ﺍﻟﻔﻀﻞ‬
‫)‪(8‬‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺃﻭ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﻛﺎﻥ ﺑﺎﺭﻋﺎ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﻛﺎﻥ ﻟﻪ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪( ٢٣٢ / ٥‬؛ ﻭﰲ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪ ، ( ٣٨٢ / ١‬ﻧﺴﺐ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻹﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ ‪،‬‬
‫ﻭﻣﻌﲎ ﺍﻟﺘﺮﻳﺎﻕ ﺍ‪‬ﺮﺏ ‪ :‬ﺃﻧﻪ ﳎﺮﺏ ﰲ ﻗﺒﻮﻝ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﻗﱪﻩ ‪ ،‬ﻭﺍﻧﺘﻔﺎﻉ ﻣﻦ ﻳﺘﱪﻙ ﺑﻪ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺗﺮﻫﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ‪،‬‬
‫ﻭﺇﻥ ﺻﺢ ﻓﻬﻮ ﺍﺑﺘﻼﺀ ﻭﻓﺘﻨﺔ ﻟﻠﻤﺒﺘﺪﻋﲔ ‪.‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳋﺮﻗﻲ ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ‪ ،‬ﺻﺤﺐ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻛﺤﺮﺏ ﻭﺍﳌﺮﻭﺫﻱ ‪ .‬ﺗﻮﰲ‬
‫ﺳﻨﺔ )‪٢٩٩‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. ( ٤٦ ، ٤٥ / ٢‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻛﺮ ﺫﻟﻚ ﺍﳌﺮﻭﺯﻱ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺘﺄﺧﺮﻭﻥ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺠﺎﺯﺕ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪﻫﺎ ﻛﻐﲑﻫﺎ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺍﻟﺸﲑﺍﺯﻱ ‪ ،‬ﰒ ﺍﳌﻘﺪﺳﻲ ‪ ،‬ﰒ ﺍﻟﺪﻣﺸﻘﻲ ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ ‪ ،‬ﺍﳊﻨﺒﻠﻲ ‪،‬‬
‫ﺍﻟﻔﻘﻴﻪ ﺍﻟﺰﺍﻫﺪ ‪ ،‬ﺷﻴﺦ ﺍﻟﺸﺎﻡ ﰲ ﻭﻗﺘﻪ ‪ ،‬ﻟﻪ ﻣﺼﻨﻔﺎﺕ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ‪ ،‬ﻣﻨﻬﺎ ‪ :‬ﺍﻟﺘﺒﺼﺮﺓ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺍﳌﺒﻬﺞ‬
‫‪ ،‬ﻭﺍﻹﻳﻀﺎﺡ ‪ ،‬ﻭﻏﲑﻫﺎ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٤٨٦‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪. ( ٧٣ - ٦٨ / ١‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻋﻨﺪ ﺍﻟﻨﺎﺱ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﺃﻳﻀﺎ ‪ :‬ﻋﻨﺪ ﺍﻟﻨﺎﺱ ‪.‬‬

‫‪٦٥٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻟﻌﻠﻢ‬ ‫ﻛﺮﺍﻣﺎﺕ‪ ،‬ﻓﻜﻴﻒ ﳜﺎﻟﻒ ﻫﺆﻻﺀ؟ ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻣﻊ ﺑﻌﺪﻩ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻷﻧﻪ ﻏﺎﻳﺔ ﻣﺎ ﻳﺘﻤﺴﻚ ﺑﻪ ﺍﳌﻘﱪﻳﻮﻥ )‪. (2‬‬
‫ﺭﺩ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﻣﺔ ﺃﲨﻌﺖ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‬
‫ﻗﻠﻨﺎ‪ :‬ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎ ﻛﺮﺍﻫﺘﻪ‪ ،‬ﻻ ﻳﻨﻘﻞ ﰲ ﺍﺳﺘﺤﺒﺎﺑﻪ ‪ -‬ﻓﻴﻤﺎ ﻋﻠﻤﻨﺎﻩ ‪ -‬ﺷﻲﺀ ﺛﺎﺑﺖ‪ ،‬ﻋﻦ‬
‫ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺃﺛﲎ ﺍﻟﻨﱯ ‪ (3) r‬ﻋﻠﻴﻬﺎ ﺣﻴﺚ ﻗﺎﻝ‪ } :‬ﺧﲑ ﺃﻣﱵ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﺑﻌﺜﺖ ﻓﻴﻪ‪،‬‬

‫ﻟﻮ ﻛﺎﻥ‬ ‫)‪(7‬‬

‫ﻟﺬﻟﻚ‬ ‫)‪(6‬‬
‫ﻣﻊ ﺷﺪﺓ ﺍﳌﻘﺘﻀﻲ ﻓﻴﻬﻢ‬ ‫)‪(5) (4‬‬
‫ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ {‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺃﻣﺮﻫﻢ ﻭﻓﻌﻠﻬﻢ ﻟﺬﻟﻚ ﻣﻊ ﻗﻮﺓ ﺍﳌﻘﺘﻀﻲ ﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﻓﻀﻞ ﻳﻮﺟﺐ‬ ‫ﻓﻴﻪ ﻓﻀﻴﻠﺔ‪ ،‬ﻓﻌﺪﻡ‬
‫ﺍﻟﻘﻄﻊ ﺑﺄﻥ ﻻ ﻓﻀﻞ ﻓﻴﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺑﻌﺪ ﻫﺆﻻﺀ‪ ،‬ﻓﺄﻛﺜﺮ ﻣﺎ ﻳﻔﺮﺽ‪ :‬ﺃﻥ ﺍﻷﻣﺔ ﺍﺧﺘﻠﻔﺖ‪ ،‬ﻓﺼﺎﺭ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ‬
‫ﺍﻟﺼﺪﻳﻘﲔ ﺇﱃ ﻓﻌﻞ )‪ (10‬ﺫﻟﻚ‪ ،‬ﻭﺻﺎﺭ ﺑﻌﻀﻬﻢ ﺇﱃ ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‪:‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﻃﺮﻳﻖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻘﺒﻮﺭﻳﻮﻥ ‪ ،‬ﻛﺬﺍ ﺗﻜﺮﺭﺕ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺳﺘﺄﰐ ‪ ،‬ﰲ ﺣﲔ ﺃ‪‬ﺎ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻭﰲ‬
‫ﻛﻞ ﺍﳌﻮﺍﻃﻦ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ ﺍﳌﺆﻟﻒ ﻳﻘﻮﻝ ‪ " :‬ﺍﳌﻘﱪﻳﻮﻥ " ﻭ " ﺍﳌﻘﺎﺑﺮﻳﻮﻥ " ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪ ،‬ﻭﱂ ﺗﺮﺩ ﺑﻠﻔﻆ "‬
‫ﺍﻟﻘﺒﻮﺭﻳﻮﻥ " ‪ ،‬ﺇﻻ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﻟﻌﻠﻪ ﺗﺼﺮﻑ ﻣﻦ ﺃﺣﺪ ﺍﻟﻨﺴﺎﺥ ﺃﻭ ﺍﳌﺼﺤﺢ ﻟﻠﻤﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺛﲎ ﻋﻠﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﻬﺎﺩﺍﺕ )‪ ، (٢٥٠٩‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (٢٥٣٣‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٨٥٩‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﻷﺣﻜﺎﻡ )‪ ، (٢٣٦٢‬ﺃﲪﺪ )‪. (٤٣٤/١‬‬
‫)‪ (5‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪ :‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﻭﺑﺎﺏ ﻓﻀﺎﺋﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٣٦٥٠‬ﻣﻦ‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ( ٣ / ٧) ،‬ﻭﻟﻔﻈﻪ " ﺧﲑ ﺃﻣﱵ ﻗﺮﱐ ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ " ﺍﳊﺪﻳﺚ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ‬
‫ﻛﺘﺎﺏ ﻭﺑﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٢٥٣٥ ، ٢٥٣٤ ، ٢٥٣٣‬ﺑﻠﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ‪ .‬ﻭﺑﺎﻟﻠﻔﻆ ﺍﻟﺬﻱ‬
‫ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ‪ ،‬ﻟﻜﻦ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺮﺍﻭﻱ ‪ " :‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﺫﻛﺮ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻡ ﻻ " ﻳﻌﲏ ﺑﻌﺪ ﻗﻮﻟﻪ ‪ " :‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ "‬
‫)‪. ( ١٩٦٤ - ١٩٦٢ / ٤‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻨﺪﻫﻢ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ( ‪ :‬ﻛﺬﻟﻚ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺑﻌﺪﻡ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ ( ‪ :‬ﻣﻮﺟﺐ ‪.‬‬
‫)‪ (10‬ﻓﻌﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬

‫‪٦٥٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺪ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥ ﺫﻟﻚ ﻟﻮﺟﻬﲔ‪:‬‬

‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﻣﺔ ﻛﺮﻩ ﺫﻟﻚ ﻭﺃﻧﻜﺮﻩ‪ ،‬ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﻣﻦ ﺍﳌﻤﺘﻨﻊ ﺃﻥ ﺗﺘﻔﻖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥ ﻓﻌﻞ ﻟﻮ ﻛﺎﻥ ﺣﺴﻨﺎ ﻟﻔﻌﻠﻪ‬
‫ﺍﳌﺘﻘﺪﻣﻮﻥ‪ ،‬ﻭﱂ ﻳﻔﻌﻠﻮﻩ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺗﻨﺎﻗﺾ ﺍﻹﲨﺎﻋﺎﺕ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺘﻨﺎﻗﺾ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻓﺎﻟﻔﺎﺻﻞ ﺑﻴﻨﻬﻢ‪ :‬ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﲨﺎﻉ ﺍﳌﺘﻘﺪﻣﲔ ﻧﺼﺎ‬
‫ﻭﺍﺳﺘﻨﺒﺎﻃﺎ‪ ،‬ﻓﻜﻴﻒ )‪ - (1‬ﻭﺍﳊﻤﺪ ﷲ ‪ -‬ﻻ ﻳﻨﻘﻞ ﻫﺬﺍ ﻋﻦ ﺇﻣﺎﻡ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻻ ﻋﺎﱂ ﻣﺘﺒﻊ ؟‬
‫ﺑﻞ ﺍﳌﻨﻘﻮﻝ ﰲ ﺫﻟﻚ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﺑﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺣﻜﻰ ﺑﻌﻀﻬﻢ ﻋﻦ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﺇﱐ ﺇﺫﺍ ﻧﺰﻟﺖ ﰊ ﺷﺪﺓ ﺃﺟﻲﺀ ﻓﺄﺩﻋﻮ ﻋﻨﺪ ﻗﱪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﺄﺟﺎﺏ " ﺃﻭ‬
‫ﻛﻼﻣﺎ ﻫﺬﺍ ﻣﻌﻨﺎﻩ‪ .‬ﻭﻫﺬﺍ ﻛﺬﻟﻚ ﻣﻌﻠﻮﻡ ﻛﺬﺑﻪ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻋﻨﺪ ﻣﻦ ﻟﻪ )‪ (2‬ﻣﻌﺮﻓﺔ ﺑﺎﻟﻨﻘﻞ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﳌﺎ ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﱂ ﻳﻜﻦ ﺑﺒﻐﺪﺍﺩ ﻗﱪ ﻳﻨﺘﺎﺏ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻩ ﺍﻟﺒﺘﺔ‪ ،‬ﺑﻞ ﻭﱂ ﻳﻜﻦ ﻫﺬﺍ ﻋﻠﻰ‬
‫ﻋﻬﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻌﺮﻭﻓﺎ‪ ،‬ﻭﻗﺪ ﺭﺃﻯ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺎﳊﺠﺎﺯ ﻭﺍﻟﻴﻤﻦ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ ﻣﻦ ﻗﺒﻮﺭ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻣﻦ ﻛﺎﻥ ﺃﺻﺤﺎ‪‬ﺎ ﻋﻨﺪﻩ ﻭﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻓﻀﻞ ﻣﻦ ﺃﰊ ﺣﻨﻴﻔﺔ‪،‬‬
‫ﻭﺃﻣﺜﺎﻟﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻓﻤﺎ ﺑﺎﻟﻪ ﱂ ﻳﺘﻮﺥ‪ ‬ﺍﻟﺪﻋﺎﺀ ﺇﻻ ﻋﻨﺪﻩ )‪ (3‬؟ ﰒ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻟﺬﻳﻦ‬
‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻭﻃﺒﻘﺘﻬﻢ‪ ،‬ﱂ ﻳﻜﻮﻧﻮﺍ‬ ‫ﻭﺍﳊﺴﻦ ﺑﻦ ﺯﻳﺎﺩ‬ ‫ﻭﺯﻓﺮ‬ ‫ﺃﺩﺭﻛﻮﻩ‪ ،‬ﻣﺜﻞ ﺃﰊ ﻳﻮﺳﻒ ﻭﳏﻤﺪ‬
‫ﻳﺘﺤﺮﻭﻥ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻻ ﻋﻨﺪ ﻗﱪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻻ ﻏﲑﻩ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻜﻴﻒ ﻭﻫﺬﺍ ‪ -‬ﻭﺍﳊﻤﺪ ﷲ ‪ -‬ﱂ ﻳﻨﻘﻞ ﻫﺬﺍ ﻋﻦ ﺇﻣﺎﻡ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻨﺪ ﻣﻦ ﻟﻪ ﺃﺩﱏ ﻣﻌﺮﻓﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻻ ﻋﻨﺪ ﻗﱪ ﺃﰊ ﺣﻨﻴﻔﺔ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻴﺒﺎﱐ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺯﻓﺮ ﺑﻦ ﺍﳍﺬﻳﻞ ﺑﻦ ﻗﻴﺲ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺗﻼﻣﻴﺬ ﺃﰊ ﺣﻨﻴﻔﺔ ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﺍﳌﻘﺪﻡ ﰲ ﳎﻠﺴﻪ ‪ ،‬ﲨﻊ ﺑﲔ ﺍﻟﻔﻘﻪ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪١٥٨‬ﻫـ ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪١١٠‬ﻫـ ( ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳊﺪﻳﺚ ﺻﺪﻭﻕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ‬
‫ﺍﳌﻴﺰﺍﻥ )‪) ، ( ٤٧٦ / ٢‬ﺕ ‪ . ( ١٩١٩‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ ﰲ ﺗﺮﺍﺟﻢ ﺍﳊﻨﻔﻴﺔ ﻟﻠﻜﻨﻮﻱ )ﺹ ‪. ( ٧٧ - ٧٥‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻠﺆﻟﺆﻱ ﺍﻟﻜﻮﰲ ‪ ،‬ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ‪ ،‬ﻛﺎﻥ ﻓﻘﻴﻬﺎ ﻓﻄﻨﺎ ‪ ،‬ﻭﱄ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻜﻮﻓﺔ ‪ ،‬ﻭﻫﻮ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﺑﺸﻲﺀ ‪ ،‬ﺑﻞ ﺍ‪‬ﻤﻪ ﻛﺜﲑ ﻣﻦ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﺑﺎﻟﻜﺬﺏ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪٢٠٤‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ‬
‫)‪) ، ( ٢٠٩ ، ٢٠٨ / ٢‬ﺕ ‪( ٩٢٧‬؛ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ ﰲ ﺗﺮﺍﺟﻢ ﺍﳊﻨﻔﻴﺔ )ﺹ ‪. ( ٦١ ، ٦٠‬‬

‫‪٦٥٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﰒ ﻗﺪ ﺗﻘﺪﻡ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺎ ﻫﻮ ﺛﺎﺑﺖ ﰲ ﻛﺘﺎﺑﻪ ﻣﻦ ﻛﺮﺍﻫﺔ ﺗﻌﻈﻴﻢ ﻗﺒﻮﺭ ﺍﳌﺨﻠﻮﻗﲔ‬
‫ﺧﺸﻴﺔ ﺍﻟﻔﺘﻨﺔ ‪‬ﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻀﻊ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺎﺕ ﻣﻦ ﻳﻘﻞ ﻋﻠﻤﻪ ﻭﺩﻳﻨﻪ‪.‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﻘﻮﻝ ﻣﻦ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺎﺕ ﻋﻦ ﳎﻬﻮﻝ ﻻ ﻳﻌﺮﻑ‪ ،‬ﻭﳓﻦ ﻟﻮ ﺭﻭﻱ ﻟﻨﺎ ﻣﺜﻞ‬
‫)‪(2‬‬
‫ﺃﺣﺎﺩﻳﺚ ﻋﻤﻦ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ‪ ،‬ﳌﺎ ﺟﺎﺯ ﺍﻟﺘﻤﺴﻚ ‪‬ﺎ ﺣﱴ‬ ‫ﻫﺬﻩ ﺍﳊﻜﺎﻳﺎﺕ ﺍﳌﺴﻴﺒﺔ‬
‫ﺗﺜﺒﺖ‪ .‬ﻓﻜﻴﻒ ﺑﺎﳌﻨﻘﻮﻝ ﻋﻦ ﻏﲑﻩ ؟‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻗﺪ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻪ ﻗﺎﻟﻪ ﺃﻭ ﻓﻌﻠﻪ‪ ،‬ﺑﺎﺟﺘﻬﺎﺩ ﳜﻄﺊ ﻭﻳﺼﻴﺐ‪ ،‬ﺃﻭ ﻗﺎﻟﻪ ﺑﻘﻴﻮﺩ‬
‫ﻭﺷﺮﻭﻁ ﻛﺜﲑﺓ ﻋﻠﻰ ﻭﺟﻪ ﻻ ﳏﺬﻭﺭ ﻓﻴﻪ‪ ،‬ﻓﺤﺮﻑ ﺍﻟﻨﻘﻞ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﳌﺎ ﺃﺫﻥ ﰲ‬
‫ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺑﻌﺪ ﺍﻟﻨﻬﻲ )‪ (3‬ﻓﻬﻢ ﺍﳌﺒﻄﻠﻮﻥ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﺰﻳﺎﺭﺓ )‪ (4‬ﺍﻟﱵ ﻳﻔﻌﻠﻮ‪‬ﺎ‪ ،‬ﻣﻦ ﺣﺠﻬﺎ‬
‫ﻟﻠﺼﻼﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ )‪ (5‬ﺎ‪.‬‬
‫ﰒ ﺳﺎﺋﺮ ﻫﺬﻩ ﺍﳊﺠﺞ ﺩﺍﺋﺮﺓ ﺑﲔ ﻧﻘﻞ ﻻ ﳚﻮﺯ ﺇﺛﺒﺎﺕ ﺍﻟﺸﺮﻉ ﺑﻪ‪ ،‬ﺃﻭ ﻗﻴﺎﺱ ﻻ ﳚﻮﺯ‬
‫)‪(6‬‬
‫ﻣﻊ ﻗﻴﺎﻡ‬ ‫ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲟﺜﻠﻪ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﱂ ﻳﺸﺮﻋﻬﺎ‪ ،‬ﻭﺗﺮﻛﻪ‬
‫ﺍﳌﻘﺘﻀﻲ ﻟﻠﻔﻌﻞ ﲟﱰﻟﺔ ﻓﻌﻠﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﺜﺒﺖ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲟﺜﻞ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺎﺕ ﻭﺍﳌﻘﺎﻳﻴﺲ ‪ -‬ﻣﻦ ﻏﲑ‬
‫ﻧﻘﻞ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ‪ (7) -‬ﺍﻟﻨﺼﺎﺭﻯ ﻭﺃﻣﺜﺎﳍﻢ‪.‬‬
‫)‪(8‬‬
‫ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ r‬ﻭﺳﺒﻴﻞ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻭ‬ ‫ﻭﺇﳕﺎ ﺍﳌﺘﺒﻊ ﰲ ﺇﺛﺒﺎﺕ ﺃﺣﻜﺎﻡ ﺍﷲ‬
‫ﺍﻷﻭﻟﲔ‪ ،‬ﻻ ﳚﻮﺯ ﺇﺛﺒﺎﺕ ﺣﻜﻢ ﺷﺮﻋﻲ ﺑﺪﻭﻥ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻧﺼﺎ ﻭﺍﺳﺘﻨﺒﺎﻃﺎ ﲝﺎﻝ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ ﻣﻦ ﻭﺟﻬﲔ‪ :‬ﳎﻤﻞ ﻭﻣﻔﺼﻞ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺼﺎﳊﲔ ‪.‬‬

‫)‪ (2‬ﺍﳌﺴﻴﺒﺔ ﺃﻱ ‪ :‬ﺍﳌﻬﻤﻠﺔ ﺍﻟﺴﻨﺪ ﺍﻟﱵ ﻻ ﺃﺻﻞ ﳍﺎ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ( ‪ :‬ﺍﻟﺰﻳﺎﺩﺓ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ( ‪ :‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺗﺮﻛﻪ ﳍﺎ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ‪ :‬ﺃﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺃﻣﺜﺎﳍﻢ ﻛﻐﻼﺓ ﺍﳌﺘﺼﻮﻓﺔ ﻭﺍﳌﻘﱪﻳﲔ‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺜﺒﺘﻮﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻳﺒﺘﺪﻋﻮ‪‬ﺎ ﺑﺎﳊﻜﺎﻳﺎﺕ ﻭﺍﳌﻨﺎﻣﺎﺕ ﻭﺍﳌﻘﺎﻳﻴﺲ ﻭﺍﻷﻭﻫﺎﻡ ‪ ،‬ﻭﻫﺬﻩ ﻃﺮﻕ ﺑﺎﻃﻠﺔ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﳕﺎ ﺍﳌﺘﺒﻊ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﰲ ﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ ﻫﻮ ﻛﺘﺎﺏ ﺍﷲ ‪.‬‬

‫‪٦٥٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫* ﺃﻣﺎ ﺍ‪‬ﻤﻞ‪ :‬ﻓﺎﻟﻨﻘﺾ ‪ :‬ﻓﺈﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﳊﻜﺎﻳﺎﺕ ﻭﺍﻟﻘﻴﺎﺳﺎﺕ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻛﺜﲑ‪ ،‬ﺑﻞ ﺍﳌﺸﺮﻛﻮﻥ ﺍﻟﺬﻳﻦ ﺑﻌﺚ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﻋﻨﺪ ﺃﻭﺛﺎ‪‬ﻢ‬
‫ﻓﻴﺴﺘﺠﺎﺏ ﳍﻢ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻛﻤﺎ ﻗﺪ ﻳﺴﺘﺠﺎﺏ ﳍﺆﻻﺀ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻭﰲ ﻭﻗﺘﻨﺎ ﻫﺬﺍ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ‬
‫ﻫﺬﺍ ﻃﺎﺋﻔﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﻭﺣﺪﻩ ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻳﺮﺿﻰ ﺫﻟﻚ ﻭﳛﺒﻪ‪ ،‬ﻓﻠﻴﻄﺮﺩ ﺍﻟﺪﻟﻴﻞ )‪. (1‬‬
‫ﻭﺫﻟﻚ )‪ (2‬ﻛﻔﺮ ﻣﺘﻨﺎﻗﺾ‪.‬‬
‫ﰒ ﺇﻧﻚ ﲡﺪ ﻛﺜﲑﺍ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻐﻴﺜﻮﻥ‪ ،‬ﻋﻨﺪ ﻗﱪ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻛﻞ ﻣﻨﻬﻢ ﻗﺪ ﺍﲣﺬ ﻭﺛﻨﺎ‬
‫ﺃﺣﺴﻦ ﺑﻪ ﺍﻟﻈﻦ‪ ،‬ﻭﺃﺳﺎﺀ ﺍﻟﻈﻦ ﺑﺂﺧﺮ‪ ،‬ﻭﻛﻞ ﻣﻨﻬﻢ ﻳﺰﻋﻢ ﺃﻥ ﻭﺛﻨﻪ ﻳﺴﺘﺠﺎﺏ ﻋﻨﺪﻩ‪ ،‬ﻭﻻ‬
‫ﻳﺴﺘﺠﺎﺏ ﻋﻨﺪ ﻏﲑﻩ‪ ،‬ﻓﻤﻦ ﺍﶈﺎﻝ ﺇﺻﺎﺑﺘﻬﻢ ﲨﻴﻌﺎ‪ ،‬ﻭﻣﻮﺍﻓﻘﺔ ﺑﻌﻀﻬﻢ ﺩﻭﻥ ﺑﻌﺾ ﲢﻜﻢ‪،‬‬
‫ﻭﺗﺮﺟﻴﺢ ﺑﻼ ﻣﺮﺟﺢ‪ ،‬ﻭﺍﻟﺘﺪﻳﻦ ﺑﺪﻳﻨﻬﻢ ﲨﻴﻌﺎ ﲨﻊ ﺑﲔ ﺍﻷﺿﺪﺍﺩ‪.‬‬
‫ﻓﺈﻥ ﺃﻛﺜﺮ ﻫﺆﻻﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﺗﺄﺛﺮﻫﻢ ‪ -‬ﻓﻴﻤﺎ ﻳﺰﻋﻤﻮﻥ ‪ -‬ﺑﻘﺪﺭ ﺇﻗﺒﺎﳍﻢ ﻋﻠﻰ ﻭﺛﻨﻬﻢ‪،‬‬
‫ﻭﺍﻧﺼﺮﺍﻓﻬﻢ ﻋﻦ ﻏﲑﻩ‪ ،‬ﻭﻣﻮﺍﻓﻘﺘﻬﻢ ﲨﻴﻌﺎ ﻓﻴﻤﺎ ﻳﺜﺒﺘﻮﻧﻪ ‪ -‬ﺩﻭﻥ ﻣﺎ ﻳﻨﻔﻮﻧﻪ ‪ ،-‬ﺑﻀﻌﻒ ﺍﻟﺘﺄﺛﲑ‬
‫ﻋﻠﻰ ﺯﻋﻤﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﺣﺪ )‪ (3‬ﺇﺫﺍ ﺃﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻹﺟﺎﺑﺔ ﻋﻨﺪ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﱂ ﻳﻜﻦ ﺗﺄﺛﺮﻩ ﻣﺜﻞ‬
‫ﺗﺄﺛﺮ ﺍﳊﺴﻦ )‪ (4‬ﺍﻟﻈﻦ ﺑﻮﺍﺣﺪ ﺩﻭﻥ ﺁﺧﺮ‪ .‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻷﻭﺛﺎﻥ‪.‬‬
‫)‪(5‬‬
‫ﰲ ﻗﻮﻡ ﻣﻮﺳﻰ ﺍﳌﺆﻣﻨﲔ ﻭﺳﻠﺒﻪ ﺍﷲ ﺍﻹﳝﺎﻥ‪.‬‬ ‫ﰒ ﻗﺪ ﺍﺳﺘﺠﻴﺐ ﻟﺒﻠﻌﻢ ﺑﻦ ﺑﺎﻋﻮﺭ‬

‫)‪ (1‬ﻧﻌﻢ ‪ ،‬ﺇﻥ ﺍﻻﺳﺘﺠﺎﺑﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻟﻴﺴﺖ ﺩﻟﻴﻼ؛ ﻷ‪‬ﺎ ﻗﺪ ﺗﻜﻮﻥ ﺍﺑﺘﻼﺀ ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺗﻌﺠﻴﻞ ﺍﻟﻨﻌﻴﻢ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺗﺄﺧﲑ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺎﻻﺳﺘﺠﺎﺑﺔ ﻷﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻧﺎﺩﺭﺓ ﻛﻤﺎ ﺳﻴﺒﲔ ﺍﳌﺆﻟﻒ‬
‫ﺑﻌﺪ ﻗﻠﻴﻞ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ ( ‪ :‬ﻭﻫﺬﺍ ‪.‬‬
‫)‪ (3‬ﰲ )ﺩ ( ‪ :‬ﺍﻟﻮﺍﻟﺪ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﺣﺴﻦ ﺍﻟﻈﻦ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺣﺴﻦ ﺍﻟﻈﻦ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻦ ﺑﺎﻋﻮﺭﺍﺀ ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﺍﲰﻪ ﺑﺎﻟﻠﻔﻈﲔ ‪ ،‬ﻭﻫﻮ ﺭﺟﻞ ﻣﻦ ﺍﻟﻜﻨﻌﺎﻧﻴﲔ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻣﻦ ﺍﻟﻴﻤﻦ ‪ ،‬ﺃﻋﻄﺎﻩ ﺍﷲ‬
‫ﺍﲰﻪ ﺍﻷﻋﻈﻢ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺍﻟﻨﺒﻮﺓ ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﻛﺎﻥ ﻻ ﻳﺴﺄﻝ ﺍﷲ ﺷﻴﺌﺎ ﺇﻻ ﺃﻋﻄﺎﻩ ﺇﻳﺎﻩ ‪ ،‬ﺣﱴ ﺩﻋﺎ ﻋﻠﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﻗﻮﻣﻪ ‪ ،‬ﻓﻌﻮﻗﺐ ﺑﺄﻥ ﺳﻠﺐ ﺍﷲ ﻣﻨﻪ ﺍﻹﳝﺎﻥ ﻭﻭﻗﻊ ﰲ ﺍﻟﺸﻬﻮﺍﺕ ﻭﻃﺎﻋﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﻓﻴﻪ ‪:‬‬
‫ﻭ‪‬ﺍﺗ‪‬ﻞﹸ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻧ‪‬ﺒ‪‬ﺄﹶ ﺍﻟﱠﺬِﻱ ﺁﺗ‪‬ﻴ‪‬ﻨ‪‬ﺎﻩ‪ ‬ﺁﻳ‪‬ﺎﺗِﻨ‪‬ﺎ ﻓﹶﺎﻧ‪‬ﺴ‪‬ﻠﹶﺦ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﺎ ﻓﹶﺄﹶﺗ‪‬ﺒ‪‬ﻌ‪‬ﻪ‪ ‬ﺍﻟﺸ‪‬ﻴ‪‬ﻄﹶﺎﻥﹸ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ١٧٥‬ﻭﻗﺼﺘﻪ ﻣﺄﺛﻮﺭﺓ‬
‫ﻋﻦ ﺍﻟﺴﻠﻒ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺎﺻﻴﻠﻬﺎ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪ ( ٨٨ - ٨٣ / ٩‬ﻭﺃﻛﺜﺮﻫﺎ ﻣﻦ ﻋﺪﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ‪ .‬ﻭﺍﻟﺒﺪﺍﻳﺔ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. ( ٣٢٢ / ١‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﳌﺸﺮﻛﻮﻥ ﻗﺪ ﻳﺴﺘﺴﻘﻮﻥ ﻓﻴﺴﻘﻮﻥ‪ ،‬ﻭﻳﺴﺘﻨﺼﺮﻭﻥ ﻓﻴﻨﺼﺮﻭﻥ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﳉﻮﺍﺏ ﺍﳌﻔﺼﻞ ﻓﻨﻘﻮﻝ ‪ :‬ﻣﺪﺍﺭ ﻫﺬﻩ ﺍﻟﺸﺒﻪ ﻋﻠﻰ ﺃﺻﻠﲔ‪:‬‬
‫ﻣﻨﻘﻮﻝ ‪ :‬ﻭﻫﻮ ﻣﺎ ﳛﻜﻰ ﻣﻦ ﻓﻌﻞ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻋﻦ )‪ (1‬ﺑﻌﺾ ﺍﻷﻋﻴﺎﻥ‪.‬‬
‫ﻭﻣﻌﻘﻮﻝ ‪ :‬ﻭﻫﻮ ﻣﺎ ﻳﻌﺘﻘﺪ ﻣﻦ ﻣﻨﻔﻌﺘﻪ ﺑﺎﻟﺘﺠﺎﺭﺏ ﻭﺍﻷﻗﻴﺴﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻨﻘﻞ ﰲ ﺫﻟﻚ ‪ :‬ﻓﺈﻣﺎ ﻛﺬﺏ‪ ،‬ﺃﻭ ﻏﻠﻂ‪ ،‬ﺃﻭ ﻟﻴﺲ ﲝﺠﺔ‪ ،‬ﺑﻞ ﻗﺪ ﺫﻛﺮﻧﺎ ﺍﻟﻨﻘﻞ ﻋﻤﻦ‬
‫ﻳﻘﺘﺪﻯ ﺑﻪ ﲞﻼﻑ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻌﻘﻮﻝ ﻓﻨﻘﻮﻝ ‪ :‬ﻋﺎﻣﺔ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻛﺬﺏ‪ ،‬ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺮﻭﻥ‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻭﺃﻣﺜﺎﳍﻢ ‪ -‬ﺇﳕﺎ ﻳﺴﺘﺠﺎﺏ ﳍﻢ ﰲ ﺍﻟﻨﺎﺩﺭ‪ .‬ﻭﻳﺪﻋﻮ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﻣﺎ ﺷﺎﺀ ﺍﷲ‬
‫ﻣﻦ ﺩﻋﻮﺍﺕ‪ ،‬ﻓﻴﺴﺘﺠﺎﺏ ﻟﻪ ﰲ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﺪﻋﻮ ﺧﻠﻖ ﻛﺜﲑ ﻣﻨﻬﻢ‪ ،‬ﻓﻴﺴﺘﺠﺎﺏ ﻟﻠﻮﺍﺣﺪ ﺑﻌﺪ‬
‫ﺍﻟﻮﺍﺣﺪ ﻭﺃﻳﻦ ﻫﺬﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺮﻭﻥ ﺍﻟﺪﻋﺎﺀ ﺃﻭﻗﺎﺕ ﺍﻷﺳﺤﺎﺭ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﺍﷲ ﰲ ﺳﺠﻮﺩﻫﻢ‬
‫ﻭﺃﺩﺑﺎﺭ ﺻﻼ‪‬ﻢ‪ ،‬ﻭﰲ ﺑﻴﻮﺕ ﺍﷲ؟ ﻓﺈﻥ ﻫﺆﻻﺀ ﺇﺫﺍ ﺍﺑﺘﻬﻠﻮﺍ )‪ (2‬ﻣﻦ ﺟﻨﺲ ﺍﺑﺘﻬﺎﻝ ﺍﳌﻘﺎﺑﺮﻳﲔ )‪ (3‬ﱂ‬
‫ﺗﻜﺪ ﺗﺴﻘﻂ ﳍﻢ ﺩﻋﻮﺓ ﺇﻻ ﳌﺎﻧﻊ‪.‬‬
‫ﺑﻞ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻻﺑﺘﻬﺎﻝ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻪ ﺍﳌﻘﺎﺑﺮﻳﻮﻥ )‪ (4‬ﺇﺫﺍ ﻓﻌﻠﻪ ﺍﳌﺨﻠﺼﻮﻥ‪ ،‬ﱂ ﻳﺮﺩ ﺍﳌﺨﻠﺼﻮﻥ‬
‫ﺇﻻ ﻧﺎﺩﺭﺍ‪ ،‬ﻭﱂ ﻳﺴﺘﺠﺐ ﻟﻠﻤﻘﺎﺑﺮﻳﲔ )‪ (5‬ﺇﻻ ﻧﺎﺩﺭﺍ‪ ،‬ﻭﺍﳌﺨﻠﺼﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﻣﺎ ﻣﻦ‬
‫ﻋﺒﺪ ﻳﺪﻋﻮ ﺍﷲ ﺑﺪﻋﻮﺓ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﰒ ﻭﻻ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ﺇﻻ ﺃﻋﻄﺎﻩ ﺍﷲ ‪‬ﺎ ﺇﺣﺪﻯ ﺧﺼﺎﻝ ﺛﻼﺙ‪:‬‬
‫ﺇﻣﺎ ﺃﻥ ﻳﻌﺠﻞ ﺍﷲ ﻟﻪ ﺩﻋﻮﺗﻪ‪ ،‬ﺃﻭ ﻳﺪﺧﺮ )‪ (6‬ﻟﻪ ﻣﻦ ﺍﳋﲑ ﻣﺜﻠﻬﺎ‪ ،‬ﺃﻭ ﻳﺼﺮﻑ ﻋﻨﻪ ﻣﻦ ﺍﻟﺸﺮ ﻣﺜﻠﻬﺎ‪،‬‬

‫)‪ (1‬ﰲ )ﺩ ( ‪ :‬ﻣﻦ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﺘﻬﻠﻮﺍ ﺍﺑﺘﻬﺎﻻ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻘﺒﻮﺭﻳﲔ ‪ .‬ﻭﻫﻮ ﻛﻤﺎ ﻗﻠﺖ ﺧﻼﻑ ﻋﺒﺎﺭﺓ ﺍﳌﺆﻟﻒ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻘﺒﻮﺭﻳﻮﻥ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻘﺒﻮﺭﻳﲔ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ ( ‪ :‬ﺃﻭ ﻳﺆﺧﺮ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﺫﻥ ﻧﻜﺜﺮ‪ .‬ﻗﺎﻝ‪ :‬ﺍﷲ ﺃﻛﺜﺮ { )‪ . (1‬ﻓﻬﻢ ﰲ ﺩﻋﺎﺋﻬﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﲞﲑ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻘﱪﻳﻮﻥ‪ :‬ﻓﺈ‪‬ﻢ ﺇﺫﺍ ﺍﺳﺘﺠﻴﺐ ﳍﻢ ﻧﺎﺩﺭﺍ‪ ،‬ﻓﺈﻥ ﺃﺣﺪﻫﻢ ﻳﻀﻌﻒ ﺗﻮﺣﻴﺪﻩ‪ ،‬ﻭﻳﻘﻞ ﻧﺼﻴﺒﻪ‬
‫ﻣﻦ ﺭﺑﻪ‪ ،‬ﻭﻻ ﳚﺪ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺫﻭﻕ ﺍﻹﳝﺎﻥ ﻭﺣﻼﻭﺗﻪ ﻣﺎ ﻛﺎﻥ ﳚﺪﻩ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ‪ .‬ﻭﻟﻌﻠﻪ‬
‫ﻻ ﻳﻜﺎﺩ ﻳﺒﺎﺭﻙ ﻟﻪ )‪ (2‬ﰲ ﺣﺎﺟﺘﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﻳﻌﻔﻮ ﺍﷲ ﻋﻨﻬﻢ ﻟﻌﺪﻡ ﻋﻠﻤﻬﻢ ﺑﺄﻥ ﺫﻟﻚ ﺑﺪﻋﺔ‪،‬‬
‫ﻓﺈﻥ ﺍ‪‬ﺘﻬﺪ ﺇﺫﺍ ﺃﺧﻄﺄ ﺃﺛﺎﺑﻪ ﺍﷲ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﻏﻔﺮ ﻟﻪ ﺧﻄﺄﻩ‪.‬‬
‫)‪(3‬‬
‫ﻭﲨﻴﻊ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻈﻦ ﺃﻥ ﳍﺎ ﺗﺄﺛﲑﺍ ﰲ ﺍﻟﻌﺎﱂ ﻭﻫﻲ ﳏﺮﻣﺔ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻛﺎﻟﺘﻤﺮﳚﺎﺕ‬
‫ﺍﻟﻔﻠﻜﻴﺔ‪ ،‬ﻭﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ .‬ﻛﺎﻟﻌﲔ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﺍﶈﺮﻡ‪ ،‬ﻭﺍﻟﺮﻗﻰ ﺍﶈﺮﻣﺔ‪ ،‬ﺃﻭ ﺍﻟﺘﻤﺮﳚﺎﺕ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ‪ .‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻣﻀﺮ‪‬ﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﻨﻔﻌﺘﻬﺎ ﺣﱴ ﰲ ﻧﻔﺲ ﺫﻟﻚ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﻻ ﻳﻄﻠﺐ ‪‬ﺎ ﻏﺎﻟﺒﺎ ﺇﻻ ﺃﻣﻮﺭ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻓﻘﻞ ﺃﻥ ﳛﺼﻞ )‪ (4‬ﻷﺣﺪ ﺑﺴﺒﺒﻬﺎ ﺃﻣﺮ ﺩﻧﻴﻮﻱ ﺇﻻ‬
‫ﻛﺎﻧﺖ ﻋﺎﻗﺒﺘﻪ ﻓﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﺎﻗﺒﺔ ﺧﺒﻴﺜﺔ‪ .‬ﺩﻉ ﺍﻵﺧﺮﺓ‪.‬‬
‫)‪(6‬‬
‫ﻭﺍﳌﺨﻔﻖ )‪ (5‬ﻣﻦ ﺃﻫﻞ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﺍﳌﻨﺠﺢ‪ ،‬ﰒ ﺇﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﻜﺪ‬
‫ﻭﺍﻟﻀﺮﺭ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ‪ .‬ﻓﻬﻲ ﰲ ﻧﻔﺴﻬﺎ ﻣﻀﺮﺓ ﻭﻻ ﻳﻜﺎﺩ ﳛﺼﻞ ﺍﻟﻐﺮﺽ ‪‬ﺎ ﺇﻻ ﻧﺎﺩﺭﺍ ﻭﺇﺫﺍ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺍﻷﻟﻔﺎﻅ ( )‪ ، ( ١٨ / ٣‬ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ ،‬ﻭﺃﺧﺮﺝ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﺣﺪﻳﺜﺎ ﲟﻌﻨﺎﻩ ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ‪ ،‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ‪ ،‬ﺑﺎﺏ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﺮﺝ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، ( ٥٦٦ / ٥) ، ( ٣٥٧٣‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ " )‪/ ٥‬‬
‫‪. ( ٥٦٧‬‬
‫)‪ (2‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺍﻟﺘﻤﺰﳚﺎﺕ ‪ :‬ﻭﻟﻌﻠﻬﺎ ﺑﺎﻟﺮﺍﺀ ﺃﺻﺢ ‪ .‬ﻭﺍﻟﺘﻤﺮﳚﺎﺕ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﳌﺮﺝ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺍﳋﻠﻂ ﻭﺍﻟﻔﺴﺎﺩ‬
‫ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻘﻠﻖ ‪ .‬ﻭﻟﻌﻞ ﺍﻟﻘﺼﺪ ‪‬ﺎ ﻫﻨﺎ ‪ :‬ﲣﺮﺻﺎﺕ ﺍﻟﻔﻠﻜﻴﲔ ﻭﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻟﻸﻓﻼﻙ ﺗﺄﺛﲑﺍ ‪ ،‬ﻭﲣﻠﻴﻄﻬﻢ‬
‫ﺑﺬﻟﻚ ‪ .‬ﻭﺍﻟﺘﻤﺰﳚﺎﺕ ﺃﻳﻀﺎ ﲟﻌﲎ ‪ :‬ﺍﳋﻠﻂ ﻭﻣﺎ ﺭﻛﺐ ﻋﻠﻴﻪ ﺍﻟﺒﺪﻥ ﻣﻦ ﺍﻟﻄﺒﺎﺋﻊ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳌﻴﻢ‬
‫‪ ،‬ﺑﺎﺏ ﺍﳉﻴﻢ )‪. ( ٢١٥ ، ٢١٤ / ١‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺣﺼﻞ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺍﳌﺨﺒﻞ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺍﺗﻔﻘﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻭﻫﻮ ﺃﺻﺢ؛ ﻷﻧﻪ ﻳﻘﺎﺑﻞ ﺍﳌﻨﺠﺢ ‪ .‬ﻓﺎﳌﺨﻔﻖ ﻫﻮ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻈﻔﺮ ﺑﻄﻠﺒﻪ ‪ ،‬ﻭﺍﳌﻨﺠﺢ ﲞﻼﻓﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪ ،‬ﻣﺎﺩﺓ )ﺧﻔﻖ ( ‪ ، ( ٨٢ / ١٠) ،‬ﻭﻣﺎﺩﺓ )ﳒﺢ ( ‪/ ٢) ،‬‬
‫‪. ( ٦١١‬‬
‫)‪ (6‬ﰲ )ﺃ ( ‪ :‬ﻣﻦ ﺍﳌﻨﻜﺮ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬

‫‪٦٥٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺼﻞ ﻓﻀﺮﺭﻩ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻌﻪ )‪ . (1‬ﻭﺍﻷﺳﺒﺎﺏ ﺍﳌﺸﺮﻭﻋﺔ ﰲ ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﳌﻄﺎﻟﺐ‪ ،‬ﺍﳌﺒﺎﺣﺔ ﺃﻭ‬
‫ﺍﳌﺴﺘﺤﺒﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻃﺒﻴﻌﻴﺔ‪ :‬ﻛﺎﻟﺘﺠﺎﺭﺓ ﻭﺍﳊﺮﺍﺛﺔ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺩﻳﻨﻴﺔ‪ :‬ﻛﺎﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‬
‫ﻭﺍﻟﺜﻘﺔ ﺑﻪ‪ ،‬ﻭﻛﺪﻋﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﰲ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ ﺍﻟﱵ ﻓﻀﻠﻬﺎ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﳌﺄﺛﻮﺭﺓ ﻋﻦ ﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ‪ r‬ﻭﻛﺎﻟﺼﺪﻗﺔ‪ ،‬ﻭﻓﻌﻞ ﺍﳌﻌﺮﻭﻑ )‪ (2‬ﳛﺼﻞ ‪‬ﺎ‬
‫)‪(3‬‬
‫ﳑﺎ‬ ‫ﺍﳋﲑ ﺍﶈﺾ ﺃﻭ ﺍﻟﻐﺎﻟﺐ‪ .‬ﻭﻣﺎ ﳛﺼﻞ ﻣﻦ ﺿﺮﺭ ﺑﻔﻌﻞ ﻣﺸﺮﻭﻉ‪ ،‬ﺃﻭ ﺗﺮﻙ ﻏﲑ ﻣﺸﺮﻭﻉ‬
‫‪‬ﻲ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻀﺮﺭ ﻣﻜﺜﻮﺭ ﰲ ﺟﺎﻧﺐ ﻣﺎ ﳛﺼﻞ ﻣﻦ ﺍﳌﻨﻔﻌﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻗﺪ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻓﻬﻮ ﺃﻳﻀﺎ ﻣﻌﻘﻮﻝ‬
‫ﺑﺎﻟﺘﺠﺎﺭﺏ ﺍﳌﺸﻬﻮﺭﺓ ﻭﺍﻷﻗﻴﺴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﳛﺼﻞ ‪‬ﻤﺎ ﺧﲑ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﳚﻠﺒﺎﻥ ﻛﻞ ﺧﲑ‪ ،‬ﻭﻳﺪﻓﻌﺎﻥ ﻛﻞ ﺷﺮ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺑﻴﺎﻥ ﺃﻧﻪ ﻻ ﳛﺼﻞ ﺑﺘﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺍﶈﺮﻣﺔ ﻻ ﺧﲑ ﳏﺾ‪ ،‬ﻭﻻ ﻏﺎﻟﺐ‪،‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺧﱪﺓ ﺑﺄﺣﻮﺍﻝ ﺍﻟﻌﺎﱂ )‪ (4‬ﻭﻋﻘﻞ‪ ،‬ﺗﻴﻘﻦ ﺫﻟﻚ ﻳﻘﻴﻨﺎ ﻻ ﺷﻚ ﻓﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺛﺒﺖ ﺫﻟﻚ‪ :‬ﻓﻠﻴﺲ ﻋﻠﻴﻨﺎ ﻣﻦ ﺳﺒﺐ )‪ (5‬ﺍﻟﺘﺄﺛﲑ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻓﺈﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﳜﻠﻖ ﺍﷲ ‪‬ﺎ‬
‫ﺍﳊﻮﺍﺩﺙ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻻ ﳛﺼﻴﻬﺎ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﻫﻮ‪ ،‬ﺃﻣﺎ ﺃﻋﻴﺎ‪‬ﺎ ﻓﺒﻼ ﺭﻳﺐ ‪-‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻧﻮﺍﻋﻬﺎ ﺃﻳﻀﺎ ‪ -‬ﻻ ﻳﻀﺒﻄﻬﺎ ﺍﳌﺨﻠﻮﻕ )‪ (6‬ﻟﺴﻌﺔ ﻣﻠﻜﻮﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻛﺎﻧﺖ ﻃﺮﻳﻘﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﺃ‪‬ﻢ ﻳﺄﻣﺮﻭﻥ ﺍﳋﻠﻖ ﲟﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ‪ ،‬ﻭﻳﻨﻬﻮ‪‬ﻢ ﻋﻤﺎ ﻓﻴﻪ‬
‫ﻓﺴﺎﺩﻫﻢ‪ ،‬ﻭﻻ ﻳﺸﻐﻠﻮ‪‬ﻢ ﺑﺎﻟﻜﻼﻡ ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﳌﺘﻔﻠﺴﻔﺔ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻛﺜﲑ‬
‫ﺍﻟﺘﻌﺐ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﺃﻭ ﻣﻮﺟﺐ ﻟﻠﻀﺮﺭ‪.‬‬
‫ﻭﻣﺜﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﻣﺜﺎﻝ ﻃﺒﻴﺐ ﺩﺧﻞ ﻋﻠﻰ ﻣﺮﻳﺾ‪ ،‬ﻓﺮﺃﻯ ﻣﺮﺿﻪ ﻓﻌﻠﻤﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺷﺮﺏ‬

‫)‪ (1‬ﰲ )ﺃ ( ‪ :‬ﻣﻦ ﻓﻌﻠﻪ ‪.‬‬

‫)‪ (2‬ﻭﻓﻌﻞ ﺍﳌﻌﺮﻭﻑ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﻋﻦ ﺍﳌﺸﺮﻭﻉ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ( ‪ :‬ﺍﻟﻌﺎﻡ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ ( ‪ :‬ﻣﻦ ﺳﺐ ‪.‬‬
‫)‪ (6‬ﰲ )ﺩ ( ‪ :‬ﺍﳌﺨﻠﻮﻗﺎﺕ ‪.‬‬

‫‪٦٥٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺬﺍ‪ ،‬ﻭﺍﺟﺘﻨﺐ ﻛﺬﺍ‪ .‬ﻓﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﺤﺼﻞ ﻏﺮﺿﻪ ﻣﻦ ﺍﻟﺸﻔﺎﺀ‪.‬‬

‫ﻭﺍﳌﺘﻔﻠﺴﻒ ﻗﺪ ﻳﻄﻮﻝ ﻣﻌﻪ ﺍﻟﻜﻼﻡ ﰲ ﺳﺒﺐ ﺫﻟﻚ ﺍﳌﺮﺽ‪ ،‬ﻭﺻﻔﺘﻪ‪ ،‬ﻭﺫﻣﻪ ﻭﺫﻡ ﻣﺎ ﺃﻭﺟﺒﻪ‪.‬‬
‫ﻭﻟﻮ ﻗﺎﻝ ﻟﻪ ﺍﳌﺮﻳﺾ‪ :‬ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﺸﻔﻴﲏ ﻣﻨﻪ؟ ﱂ ﻳﻜﻦ ﻟﻪ ﺑﺬﻟﻚ ﻋﻠﻢ ﺗﺎﻡ‪.‬‬
‫)‪(1‬‬
‫ﰲ ﺑﻴﺎﻥ ﺗﺄﺛﲑ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻪ ﻓﺘﻨﺔ ﳌﻦ ﺿﻌﻒ ﻋﻘﻠﻪ‬ ‫ﻭﺍﻟﻜﻼﻡ‬
‫ﻭﺩﻳﻨﻪ‪ ،‬ﲝﻴﺚ ﲣﺘﻄﻒ )‪ (2‬ﻋﻘﻠﻪ ﻓﻴﺘﺄﻟﻪ )‪ (3‬ﺇﺫﺍ ﱂ ﻳﺮﺯﻕ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﻣﺎ ﻳﻮﺟﺐ ﻟﻪ ﺍﳍﺪﻯ‬
‫ﻭﺍﻟﻴﻘﲔ‪ .‬ﻭﻳﻜﻔﻲ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﺳﻮﻯ ﺍﳌﺸﺮﻭﻉ ﻻ ﻳﺆﺛﺮ ﲝﺎﻝ‪ ،‬ﻓﻼ ﻣﻨﻔﻌﺔ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ‬
‫ﻭﺇﻥ ﺃﺛﺮ ﻓﻀﺮﺭﻩ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻌﻪ‪.‬‬
‫ﰒ ﺳﺒﺐ ﻗﻀﺎﺀ ﺣﺎﺟﺔ ﺑﻌﺾ ﻫﺆﻻﺀ ﺍﻟﺪﺍﻋﲔ ﺍﻷﺩﻋﻴﺔ ﺍﶈﺮﻣﺔ‪ :‬ﺃﻥ ﺍﻟﺮﺟﻞ ﻣﻨﻬﻢ ﻗﺪ ﻳﻜﻮﻥ‬
‫ﻣﻀﻄﺮ‪‬ﺍ ﺿﺮﻭﺭﺓ ﻟﻮ ﺩﻋﺎ ﺍﷲ ‪‬ﺎ ﻣﺸﺮﻙ ﻋﻨﺪ ﻭﺛﻦ ﻻﺳﺘﺠﻴﺐ ﻟﻪ‪ ،‬ﻟﺼﺪﻕ ﺗﻮﺟﻬﻪ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺇﻥ‬
‫)‪(4‬‬
‫ﺍﺳﺘﺠﻴﺐ ﻟﻪ ﻋﻠﻰ ﻳﺪ ﺍﳌﺘﻮﺳﻞ ﺑﻪ‪ ،‬ﺻﺎﺣﺐ‬ ‫ﻛﺎﻥ ﲢﺮﻱ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻮﺛﻦ ﺷﺮﻛﺎ‪ .‬ﻭﻟﻮ‬
‫ﺍﻟﻘﱪ ﺃﻭ ﻏﲑﻩ ﻻﺳﺘﻐﺎﺛﺘﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﺎﻗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻭﻳﻬﻮﻱ ﺑﻪ ﰲ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﱂ ﻳﻌﻒ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ‬
‫)‪(5‬‬
‫ﳌﺎ ﺳﺄﻝ ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ ﺑﻜﺜﺮﺓ‬ ‫ﻟﻮ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﻣﺎ ﻳﻜﻮﻥ ﻓﺘﻨﺔ ﻟﻪ‪ .‬ﻛﻤﺎ ﺃﻥ ﺛﻌﻠﺒﺔ‬
‫ﺍﳌﺎﻝ‪ ،‬ﻭ‪‬ﺎﻩ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺫﻟﻚ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﻓﻠﻢ ﻳﻨﺘﻪ ﺣﱴ ﺩﻋﺎ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺐ ﺷﻘﺎﺋﻪ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﻗﺪ " ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺴﺄﻟﲏ ﺍﳌﺴﺄﻟﺔ ﻓﺄﻋﻄﻴﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﻴﺨﺮﺝ‬
‫‪‬ﺎ ﻳﺘﺄﺑﻄﻬﺎ ﻧﺎﺭﺍ "‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻠﻢ ﺗﻌﻄﻴﻬﻢ؟ ﻗﺎﻝ‪ " :‬ﻳﺄﺑﻮﻥ ﺇﻻ ﺃﻥ ﻳﺴﺄﻟﻮﱐ ﻭﻳﺄﰉ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻼﻡ ‪.‬‬

‫)‪ (2‬ﰲ )ﺩ ( ‪ :‬ﳜﻄﻒ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲝﻴﺚ ﳜﺘﻠﻂ ﻋﻘﻠﻪ ﻓﻴﺘﻮﻟﻪ ‪ .‬ﻭﲣﺘﻄﻒ ﻋﻘﻠﻪ ﲟﻌﲎ ‪ :‬ﺗﺴﺘﻠﺒﻪ ﻭﺗﺬﻫﺒﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ‬
‫ﺍﳋﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﻟﻔﺎﺀ )‪ . ( ١٣٩ / ٣‬ﻭﻳﺘﺄﻟﻪ ‪ :‬ﺃﻱ ﻳﺘﺤﲑ ﺃﻭ ﻳﺘﻨﺴﻚ ‪ .‬ﺍﻧﻈﺮ ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﳍﻤﺰﺓ ‪ ،‬ﺑﺎﺏ‬
‫ﺍﳍﺎﺀ )‪ ، ( ٢٨٢ / ٤‬ﻭﺍﳌﻨﺠﺪ ﰲ ﺍﻟﻠﻐﺔ )‪ : ( ١٦‬ﺃﻟﻪ ‪ .‬ﻭﺍﳌﻌﲎ ﻫﻨﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ‪ :‬ﺃﻥ ﺍﳌﺸﺘﻐﻞ ‪‬ﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ‪‬ﻴﻤﻦ‬
‫ﻋﻠﻰ ﻋﻘﻠﻪ ﻭﺗﻌﻤﻲ ﺑﺼﲑﺗﻪ ‪ ،‬ﻭﲡﻌﻠﻪ ﺣﲑﺍﻥ ‪ ،‬ﺃﻭ ﻫﺎﺋﻤﺎ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻌﺒﺪ ﻭﺍﻟﺘﻨﺴﻚ ﺍﳋﺎﻃﺊ ﻛﺘﻨﺴﻚ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﻭﺑﻌﺾ ﺍﳌﺘﺼﻮﻓﺔ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻋﻠﻰ ﻏﲑ ﻫﺪﻯ ﻣﻦ ﺍﷲ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻭﻟﻮ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﺠﻴﺐ ﻟﻪ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺛﻌﻠﺐ ﺑﻦ ﺣﺎﻃﺐ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺃﻣﻴﺔ ﺑﻦ ﺯﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻷﻭﺳﻲ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺛﻌﻠﺒﺔ ﺑﻦ ﺃﰊ‬
‫ﺣﺎﻃﺒﺼﺤﺎﰊ ‪ ،‬ﻭﳑﻦ ﺷﻬﺪ ﺑﺪﺭﺍ ‪ ،‬ﻣﺎﺕ ﰲ ﺧﻼﻓﺔ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. ( ٢٣٨ / ١‬‬

‫‪٦٦٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﷲ ﱄ ﺍﻟﺒﺨﻞ { )‪. (2) (1‬‬

‫ﻓﻜﻢ ﻣﻦ ﻋﺒﺪ ﺩﻋﺎ ﺩﻋﺎﺀ ﻏﲑ ﻣﺒﺎﺡ‪ ،‬ﻓﻘﻀﻴﺖ ﺣﺎﺟﺘﻪ ﰲ ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺳﺒﺐ ﻫﻼﻛﻪ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺗﺎﺭﺓ ﺑﺄﻥ ﻳﺴﺄﻝ ﻣﺎ ﻻ ﺗﺼﻠﺢ ﻟﻪ ﻣﺴﺄﻟﺘﻪ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺑﻠﻌﺎﻡ ﻭﺛﻌﻠﺒﺔ‪ ،‬ﻭﻛﺨﻠﻖ‬
‫ﻛﺜﲑ ﺩﻋﻮﺍ ﺑﺄﺷﻴﺎﺀ ﻓﺤﺼﻠﺖ ﳍﻢ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﻫﻼﻛﻬﻢ‪ .‬ﻭﺗﺎﺭﺓ ﺑﺄﻥ ﻳﺴﺄﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻻ‬
‫)‪(3‬‬
‫ﳛﺒﻪ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪{ ÇÎÎÈ šúïωtF÷èßJø9$# •=Ïtä† Ÿw ¼çm¯RÎ) 4 ºpuŠøÿäzur %Yæ•Ž|Øn@ öNä3-/u‘ (#qãã÷Š$# } :‬‬
‫)‪(4‬‬
‫ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻻ ﰲ ﺍﳌﺴﺆﻭﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺎﺟﺘﻬﻢ‬ ‫ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﳛﺐ ﺍﳌﻌﺘﺪﻳﻦ ﰲ ﺻﻔﺔ‬
‫ﻗﺪ ﺗﻘﻀﻰ‪ ،‬ﻛﺄﻗﻮﺍﻡ ﻧﺎﺟﻮﺍ ﺍﷲ ﰲ ﺩﻋﻮﺍ‪‬ﻢ ﲟﻨﺎﺟﺎﺓ ﻓﻴﻬﺎ ﺟﺮﺃﺓ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﻋﺘﺪﺍﺀ ﳊﺪﻭﺩﻩ‪،‬‬
‫ﻭﺃﻋﻄﻮﺍ ﻃﻠﺒﺘﻬﻢ ﻓﺘﻨﺔ‪ ،‬ﻭﳌﺎ ﻳﺸﺎﺀ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺑﻞ ﺃﺷﺪ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫)‪(5‬‬
‫ﻭﺍﻟﻌﲔ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻣﻦ ﺍﳌﺆﺛﺮﺍﺕ ﰲ ﺍﻟﻌﺎﱂ ﺑﺈﺫﻥ‬ ‫ﺃﻟﺴﺖ ﺗﺮﻯ ﺍﻟﺴﺤﺮ ﻭﺍﻟﻄﻠﺴﻤﺎﺕ‬
‫‪ô‰s)s9ur‬‬ ‫ﺍﷲ‪ ،‬ﻗﺪ ﻳﻘﻀﻰ )‪ (6‬ﺎ ﻛﺜﲑ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﻨﻔﻮﺱ )‪ (7‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫‪(#qçR$Ÿ2 öqs9 4 öNßg|¡àÿRr& ÿ¾ÏmÎ/ (#÷rt•x© $tB š[ø©Î6s9ur 4 9,»n=yz ïÆÏB Íot•ÅzFy$# ’Îû ¼çms9 $tB çm1uŽtIô©$# Ç`yJs9 (#qßJÎ=tã‬‬

‫‪. (8) ÇÊÉÌÈ šcqßJn=ôètƒ (#qçR%x. öq©9 ( ׎ö•yz «!$# ωYÏã ô`ÏiB ×pt/qèVyJs9 (#öqs)¨?$#ur (#qãZtB#uä óOßg¯Rr& öqs9ur‬‬ ‫‪ÇÊÉËÈ šcqßJn=ôètƒ‬‬

‫ﻓﺈ‪‬ﻢ ﻣﻌﺘﺮﻓﻮﻥ ﺑﺄﻧﻪ ﻻ ﻳﻨﻔﻊ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻥ ﺻﺎﺣﺒﻪ ﺧﺎﺳﺮ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﺸﺒﺜﻮﻥ‬
‫ﲟﻨﻔﻌﺘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪. (9) { 4 öNßgãèxÿZtƒ Ÿwur öNèd”•àÒtƒ $tB tbqçH©>yètGtƒur } :‬‬

‫)‪ (1‬ﺃﲪﺪ )‪. (١٦/٣‬‬

‫)‪ (2‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، ( ١٦ ، ٤ / ٣‬ﻛﻼﳘﺎ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ ،‬ﻭﻓﻴﻬﻤﺎ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ‬
‫ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ ‪. ٥٥‬‬
‫)‪ (4‬ﺻﻔﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (5‬ﺍﻟﻄﻠﺴﻤﺎﺕ ﻫﻲ ‪ :‬ﺍﻷﺷﻴﺎﺀ ﺍﳌﺒﻬﻤﺔ ﺍﻟﱵ ﺗﺸﺒﻪ ﺍﻷﻟﻐﺎﺯ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ( ‪ :‬ﻳﻘﺘﻀﻲ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻘﻀﻲ ﺍﷲ ‪‬ﺎ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﺸﺮﻳﺮﺓ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ١٠٣ ، ١٠٢‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٠٢‬‬

‫‪٦٦١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺬﻟﻚ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺪﺍﻋﲔ ﻭﺍﻟﺴﺎﺋﻠﲔ ﻗﺪ ﻳﺪﻋﻮﻥ ﺩﻋﺎﺀ ﳏﺮﻣﺎ‪ ،‬ﳛﺼﻞ ﻣﻌﻪ ﺫﻟﻚ ﺍﻟﻐﺮﺽ‪،‬‬
‫ﻭﻳﻮﺭﺛﻬﻢ ﺿﺮﺭﺍ ﺃﻋﻈﻢ ﻣﻨﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺪﻋﺎﺀ ﻣﻜﺮﻭﻫﺎ ﻭﻳﺴﺘﺠﺎﺏ ﻟﻪ ﺃﻳﻀﺎ‪ .‬ﰒ ﻫﺬﺍ ﺍﻟﺘﺤﺮﱘ‬
‫ﻭﺍﻟﻜﺮﺍﻫﺔ ﻗﺪ ﻳﻌﻠﻤﻪ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻌﻠﻤﻪ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﻻ ﻳﻌﺬﺭ ﻓﻴﻪ ﺑﺘﻘﺼﲑ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﺃﻭ ﺗﺮﻙ ﻟﻠﺤﻖ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻌﻠﻤﻪ ﻋﻠﻰ ﻭﺟﻪ ﻳﻌﺬﺭ ﻓﻴﻪ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﳎﺘﻬﺪ‪‬ﺍ‪ ،‬ﺃﻭ ﻣﻘﻠﺪﺍ‪،‬‬
‫ﻛﺎ‪‬ﺘﻬﺪ ﻭﺍﳌﻘﻠﺪ ﺍﻟﻠﺬﻳﻦ ﻳﻌﺬﺭﺍﻥ ﰲ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻏﲑ ﺍﳌﻌﺬﻭﺭ ﻗﺪ ﻳﺘﺠﺎﻭﺯ ﻋﻨﻪ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﺪﻋﺎﺀ؛ ﻟﻜﺜﺮﺓ ﺣﺴﻨﺎﺗﻪ ﻭﺻﺪﻕ ﻗﺼﺪﻩ‪ ،‬ﺃﻭ ﶈﺾ ﺭﲪﺔ ﺍﷲ ﺑﻪ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫)‪(1‬‬
‫ﲟﱰﻟﺔ ﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ‬ ‫ﻓﺎﳊﺎﺻﻞ ‪ :‬ﺃﻥ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﻛﺮﺍﻫﺔ ﺷﺮﻋﻴﺔ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻭﺻﻒ ﻣﻜﺮﻭﻩ ﻗﺪ ﺗﻐﻔﺮ ﺗﻠﻚ ﺍﻟﻜﺮﺍﻫﺔ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪ .‬ﻭﻗﺪ ﻋﻠﻢ‬
‫ﻟﺼﺎﺣﺒﻬﺎ‪ ،‬ﻻﺟﺘﻬﺎﺩﻩ ﺃﻭ ﺗﻘﻠﻴﺪﻩ‪ ،‬ﺃﻭ ﺣﺴﻨﺎﺗﻪ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ .‬ﰒ ﺫﻟﻚ ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺫﻟﻚ‬
‫ﻣﻜﺮﻭﻩ ﻳﻨﻬﻰ )‪ (4‬ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﺎﻋﻞ ﺍﳌﻌﲔ )‪ (5‬ﻗﺪ ﺯﺍﻝ ﻣﻮﺟﺐ ﺍﻟﻜﺮﺍﻫﺔ ﰲ ﺣﻘﻪ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ ( ‪ :‬ﺯﺍﺩ " ﻗﺪ ﻳﻐﻔﺮ ﺗﻠﻚ ﺍﻟﻜﺮﺍﻫﻴﺔ " ‪.‬‬

‫)‪ (2‬ﻋﻠﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺩ ( ‪ :‬ﺍﻟﻜﺮﺍﻫﻴﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻣﻨﻬﻲ ﻋﻨﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ ( ‪ :‬ﻟﻠﻌﲔ ‪.‬‬

‫‪٦٦٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺛﺮ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻴﺲ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎ‪‬ﺎ‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻳﻐﻠﻂ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﺒﻠﻐﻬﻢ ﺃﻥ ﺑﻌﺾ ﺍﻷﻋﻴﺎﻥ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﻋﺒﺪﻭﺍ‬
‫ﻋﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﺩﻋﻮﺍ ﺩﻋﺎﺀ‪ ،‬ﻭﻭﺟﺪﻭﺍ ﺃﺛﺮ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﻴﺠﻌﻠﻮﻥ ﺫﻟﻚ ﺩﻟﻴﻼ ﻋﻠﻰ‬
‫ﺍﺳﺘﺤﺴﺎﻥ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﳚﻌﻠﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺳﻨﺔ‪ ،‬ﻛﺄﻧﻪ ﻗﺪ ﻓﻌﻠﻪ ﻧﱯ‪ ،‬ﻭﻫﺬﺍ ﻏﻠﻂ‪،‬‬
‫ﳌﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﺧﺼﻮﺻﺎ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺇﳕﺎ ﻛﺎﻥ ﺃﺛﺮﻩ ﺑﺼﺪﻕ ﻗﺎﻡ ﺑﻘﻠﺐ ﻓﺎﻋﻠﻪ ﺣﲔ‬
‫)‪(1‬‬
‫ﻷﻧﻪ ﻟﻴﺲ ﺍﻟﻌﻤﻞ ﻣﺸﺮﻭﻋﺎ‬ ‫ﺍﻟﻔﻌﻞ‪ ،‬ﰒ ﻳﻔﻌﻠﻪ ﺍﻷﺗﺒﺎﻉ ﺻﻮﺭﺓ ﻻ ﺻﺪﻗﺎ‪ ،‬ﻓﻴﻀﺮﻭﻥ ﺑﻪ‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻟﻌﻠﻪ ﺑﺼﺪﻕ‬ ‫ﺻﺪﻕ ﺫﻟﻚ ﺍﻟﻔﺎﻋﻞ ﺍﻟﺬﻱ‬ ‫ﳍﻢ ﺛﻮﺍﺏ ﺍﳌﺘﺒﻌﲔ‪ ،‬ﻭﻻ ﻗﺎﻡ ‪‬ﻢ‬ ‫ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﻄﻠﺐ ﻭﺻﺤﺔ ﺍﻟﻘﺼﺪ ﻳﻜﻔﺮ ﻋﻦ ﺍﻟﻔﺎﻋﻞ‪.‬‬
‫)‪(5‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﳛﻜﻰ ﻣﻦ ﺁﺛﺎﺭ ﻟﺒﻌﺾ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﺣﺼﻠﺖ ﰲ ﺍﻟﺴﻤﺎﻉ ﺍﳌﺒﺘﺪﻉ‪ ،‬ﻓﺈﻥ‬
‫ﺗﻠﻚ ﺍﻵﺛﺎﺭ‪ ،‬ﺇﳕﺎ ﻛﺎﻧﺖ ﻋﻦ ﺃﺣﻮﺍﻝ ﻗﺎﻣﺖ ﺑﻘﻠﻮﺏ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺣﺮﻛﻬﺎ ﳏﺮﻙ ﻛﺎﻧﻮﺍ ﰲ‬
‫)‪(6‬‬
‫ﻣﻘﺼﺮﻳﻦ ﺗﻘﺼﲑﺍ ﻏﻤﺮﻩ ﺣﺴﻨﺎﺕ ﻗﺼﺪﻫﻢ‪ ،‬ﻓﻴﺄﺧﺬ ﺍﻷﺗﺒﺎﻉ‬ ‫ﲰﺎﻋﻪ ﺇﻣﺎ ﳎﺘﻬﺪﻳﻦ‪ ،‬ﻭﺇﻣﺎ‬
‫)‪(7‬‬
‫ﻣﻦ‬ ‫ﺣﻀﻮﺭ ﺻﻮﺭﺓ ﺍﻟﺴﻤﺎﻉ ﻭﻟﻴﺲ ﺣﻀﻮﺭ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺟﺎﻝ ﺳﻨﺔ ﺗﺘﺒﻊ‪ ،‬ﻭﻻ ﻣﻊ ﺍﳌﻘﺘﺪﻳﻦ‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﻘﺼﺪ ﻣﺎ ﻷﺟﻠﻪ ﻋﺬﺭﻭﺍ‪ ،‬ﺃﻭ ﻏﻔﺮ ﳍﻢ‪ ،‬ﻓﻴﻬﻠﻜﻮﻥ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻛﻤﺎ ﳛﻜﻰ ﻋﻦ ﺑﻌﺾ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﺃﻧﻪ ﺭﺋﻲ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﻓﻌﻞ ﺍﷲ ﺑﻚ؟ ﻓﻘﺎﻝ‪:‬‬
‫)‪(8‬‬
‫ﺃﻭﻗﻔﲏ ﺑﲔ ﻳﺪﻳﻪ ﻭﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﺷﻴﺦ ﺍﻟﺴﻮﺀ‪ ،‬ﺃﻧﺖ ﺍﻟﺬﻱ ﻛﻨﺖ ﺗﺘﻤﺜﻞ ﺑﺴ‪‬ﻌﺪﻯ ﻭﻟﹸﺒﲎ؟ ﻟﻮﻻ ﺃﱐ‬
‫ﺃﻋﻠﻢ ﺃﻧﻚ ﺻﺎﺩﻕ ﻟﻌﺬﺑﺘﻚ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻴﻀﺮﺑﻮﻥ ﺑﻪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻼ ﻳﻜﻮﻥ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ( ‪ :‬ﺑﻪ ‪.‬‬
‫)‪ (4‬ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ :‬ﺳﻘﻄﺖ )ﺍﻟﺬﻱ ( ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﻫﻮ ﺃﻧﺴﺐ ﻟﻠﺴﻴﺎﻕ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻓﺈﳕﺎ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ ( ‪ :‬ﺃﻭ ﻣﻘﺼﺮﻳﻦ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻟﻴﺲ ﻣﻊ ﺍﳌﻘﻠﺪﻳﻦ ‪.‬‬
‫)‪ (8‬ﺃﱐ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫‪٦٦٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺈﺫﺍ ﲰﻌﺖ ﺩﻋﺎﺀ‪ ،‬ﺃﻭ ﻣﻨﺎﺟﺎﺓ ﻣﻜﺮﻭﻫﺔ ﰲ ﺍﻟﺸﺮﻉ ﻗﺪ ﻗﻀﻴﺖ ﺣﺎﺟﺔ ﺻﺎﺣﺒﻬﺎ )‪ (1‬ﻓﻜﺜﲑ‬
‫ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ .‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻷﺋﻤﺔ‪ ،‬ﺍﻟﻌﻠﻤﺎﺀ ﺑﺸﺮﻳﻌﺔ ﺍﷲ‪ ،‬ﻳﻜﺮﻫﻮﻥ ﻫﺬﺍ ﻣﻦ‬
‫)‪(2‬‬
‫ﺍﶈﺐ ﻗﺎﻝ‪ :‬ﻭﻗﻊ ﰲ ﻗﻠﱯ‬ ‫ﺃﺻﺤﺎ‪‬ﻢ ﻭﺇﻥ ﻭﺟﺪ ﺃﺻﺤﺎ‪‬ﻢ ﺃﺛﺮﻩ‪ ،‬ﻛﻤﺎ ﳛﻜﻰ ﻋﻦ ﲰﻨﻮﻥ‬
‫ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﺇﱃ ﺩﺟﻠﺔ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻭﻋﺰﺗﻚ ﻻ ﺃﺫﻫﺐ ﺣﱴ ﳜﺮﺝ ﱄ ﺣﻮﺕ‪ .‬ﻓﺨﺮﺝ‬
‫ﺣﻮﺕ ﻋﻈﻴﻢ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﳉﻨﻴﺪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺣﺐ ﺃﻥ ﲣﺮﺝ ﺇﻟﻴﻪ ﺣﻴﺔ‬
‫ﻓﺘﻘﺘﻠﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺣﻜﻲ ﻟﻨﺎ ﺃﻥ ﺑﻌﺾ ﺍ‪‬ﺎﻭﺭﻳﻦ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﺟﺎﺀ ﺇﱃ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻓﺎﺷﺘﻬﻰ ﻋﻠﻴﻪ‬
‫ﻧﻮﻋﺎ ﻣﻦ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﻓﺠﺎﺀ ﺑﻌﺾ ﺍﳍﺎﴰﻴﲔ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ‪ r‬ﺑﻌﺚ ﻟﻚ ﺫﻟﻚ )‪ (3‬ﻭﻗﺎﻝ‬
‫ﻟﻚ‪ :‬ﺍﺧﺮﺝ ﻣﻦ ﻋﻨﺪﻧﺎ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻳﻜﻮﻥ ﻋﻨﺪﻧﺎ ﻻ ﻳﺸﺘﻬﻲ ﻣﺜﻞ ﻫﺬﺍ‪ .‬ﻭﺁﺧﺮﻭﻥ ﻗﻀﻴﺖ‬
‫ﺣﻮﺍﺋﺠﻬﻢ‪ ،‬ﻭﱂ ﻳﻘﻞ ﳍﻢ ﻣﺜﻞ )‪ (4‬ﻫﺬﺍ‪ ،‬ﻻﺟﺘﻬﺎﺩﻫﻢ ﺃﻭ ﺗﻘﻠﻴﺪﻫﻢ‪ ،‬ﺃﻭ ﻗﺼﻮﺭﻫﻢ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺈﻧﻪ‬
‫)‪(5‬‬
‫ﺍﻟﺬﻱ ﺍﺳﺘﺴﻘﻰ ﰲ ﺑﲏ‬ ‫ﻳﻐﻔﺮ ﻟﻠﺠﺎﻫﻞ ﻣﺎ ﻻ ﻳﻐﻔﺮ ﻟﻐﲑﻩ‪ ،‬ﻛﻤﺎ ﳛﻜﻰ ﻋﻦ ﺑﺮﺥ ﺍﻟﻌﺎﺑﺪ‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬
‫ﻭﳍﺬﺍ ﻋﺎﻣﺔ ﻣﺎ ﳛﻜﻰ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻋﻦ ﻗﺎﺻﺮﻱ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺷﺮﻋﺎ‬
‫ﻭﺩﻳﻨﺎ ﻟﻜﺎﻥ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﺃﻭﱃ ﺑﻪ‪ .‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻫﺆﻻﺀ ﳌﺎ ﻧﻘﺼﺖ ﻣﻌﺮﻓﺘﻬﻢ ﺳﺎﻍ ﳍﻢ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺎﻋﻠﻢ ﺃﻥ ﻛﺜﲑﺍ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﺤﻨﻮﻥ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ )ﲰﻨﻮﻥ ( ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪ .‬ﻭﻫﻮ ‪ :‬ﲰﻨﻮﻥ ﺑﻦ ﲪﺰﺓ ﺍﳋﻮﺍﺹ ‪ ،‬ﺻﻮﰲ ﺷﺎﻋﺮ ‪،‬‬
‫ﲰﻰ ﻧﻔﺴﻪ ﲰﻨﻮﻥ ﺍﻟﻜﺬﺍﺏ ! ﺳﻜﻦ ﺑﻐﺪﺍﺩ ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ )‪٢٩٠‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ )‪/ ١٠‬‬
‫‪) ، ( ٣١٢ ، ٣٠٩‬ﺕ ‪( ٥٨١‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪( ١٤٠ / ٣‬؛ ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪، ٦٩٠ / ١٠‬‬
‫‪ ( ٦٩٣ ، ٦٩١‬ﺣﻴﺚ ﺫﻛﺮ ﻃﺮﻓﺎ ﻣﻦ ﺃﺣﻮﺍﻟﻪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻟﻴﻚ ﻫﺬﺍ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ( ‪ :‬ﻣﻦ ﻫﺬﺍ ‪.‬‬
‫)‪ (5‬ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺍﺑﲔ ﻻﺑﻦ ﻗﺪﺍﻣﺔ )ﺹ ‪ ، ( ٨٠ ، ٧٩‬ﺃﻧﻪ ‪ :‬ﺃﺣﺪ ﻋﺒﺎﺩ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻃﻠﺐ ﻣﻨﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺍﻻﺳﺘﺴﻘﺎﺀ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻗﺪﻭﺱ ﻗﺪﻭﺱ ‪ ،‬ﻣﺎ ﻋﻨﺪﻙ ﻻ ﻳﻔﻘﺪ ‪ ،‬ﻭﺧﺰﺍﺋﻨﻚ ﻻ ﺗﻔﲎ ‪ ،‬ﻭﺃﻧﺖ ﺑﺎﻟﺒﺨﻞ ﻻ ﺗﺮﻣﻰ ‪،‬‬
‫ﻓﻤﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻻ ﺗﻌﺮﻑ ﺑﻪ ‪ ،‬ﺍﺳﻘﻨﺎ ﺍﻟﻐﻴﺚ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﻋﺔ ‪ .‬ﻓﺎﻧﺼﺮﻓﺎ ﳜﻮﺿﺎﻥ ﺍﻟﻮﺣﻞ ‪ .‬ﻧﺴﺐ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻫﺬﻩ‬
‫ﺍﻟﻘﺼﺔ ﻋﻦ ﺍﺑﻦ ﺍﻟﱪﺍﺀ ﰲ ﺍﻟﺮﻭﺿﺔ ﺇﱃ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫‪٦٦٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﷲ ﱂ ﻳﺴﻮﻍ ﻫﺬﺍ ﻷﺣﺪ‪ ،‬ﻟﻜﻦ ﻗﺼﻮﺭ ﺍﳌﻌﺮﻓﺔ ﻗﺪ ﻳﺮﺟﻰ ﻣﻌﻪ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ‪.‬‬
‫ﺃﻣﺎ ﺍﺳﺘﺤﺒﺎﺏ ﺍﳌﻜﺮﻭﻫﺎﺕ‪ ،‬ﺃﻭ ﺇﺑﺎﺣﺔ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻓﻼ ﻧﻔﺮﻕ ﺑﲔ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻐﻔﺮﺓ‬
‫ﻟﻪ‪ ،‬ﻭﺑﲔ ﺇﺑﺎﺣﺔ ﻓﻌﻠﻪ ﺃﻭ ﺍﶈﺒﺔ ﻟﻪ )‪ (1‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﻣﺘﻌﻠﻘﺎ ﺑﻨﻔﺲ ﺍﻟﻔﻌﻞ‪ ،‬ﺃﻭ ﺑﺒﻌﺾ ﺻﻔﺎﺗﻪ‪.‬‬
‫)‪(2‬‬
‫ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪.‬‬ ‫ﻭﻗﺪ ﻋﻠﻤﺖ ﲨﺎﻋﺔ ﳑﻦ ﺳﺄﻝ ﺣﺎﺟﺘﻪ ﻣﻦ ﺑﻌﺾ ﺍﳌﻘﺒﻮﺭﻳﻦ‬
‫ﻓﻘﻀﻴﺖ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻫﻮ ﻻ ﳜﺮﺝ ﻋﻤﺎ ﺫﻛﺮﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺸﺮﻉ )‪ (3‬ﻓﻴﺘﺒﻊ )‪ (4‬ﻭﻻ ﺳﻨﺔ ﻭﺇﳕﺎ‬
‫ﻳﺜﺒﺖ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻷﻓﻌﺎﻝ ﻭﺍﲣﺎﺫﻫﺎ ﺩﻳﻨﺎ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ r‬ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﺎﺑﻘﻮﻥ‬
‫)‪(5‬‬
‫ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﺪﺛﺔ ﻓﻼ ﻳﺴﺘﺤﺐ‪ ،‬ﻭﺇﻥ ﺍﺷﺘﻤﻠﺖ ﺃﺣﻴﺎﻧﺎ ﻋﻠﻰ‬ ‫ﺍﻷﻭﻟﻮﻥ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﻫﺬﻩ‬
‫ﻓﻮﺍﺋﺪ‪ ،‬ﻷﻧﺎ ﻧﻌﻠﻢ ﺃﻥ ﻣﻔﺎﺳﺪﻫﺎ ﺭﺍﺟﺤﺔ ﻋﻠﻰ ﻓﻮﺍﺋﺪﻫﺎ‪.‬‬
‫ﰒ ﻫﺬﺍ ﺍﻟﺘﺤﺮﱘ ﺃﻭ ﺍﻟﻜﺮﺍﻫﺔ ﺍﳌﻘﺘﺮﻧﺔ ﺑﺎﻷﺩﻋﻴﺔ ﺍﳌﻜﺮﻭﻫﺔ‪ ،‬ﺇﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺇﻣﺎ ﻣﻦ‬
‫ﺟﻬﺔ ﻧﻔﺲ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺍﶈﺮﻣﺔ ﺃﻭ ﺍﳌﻜﺮﻭﻫﺔ ﻓﻜﺮﺍﻫﺘﻬﺎ‪ :‬ﺇﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﺴﺘﻌﺎﺫ‬
‫)‪(6‬‬
‫ﺍﻟﺸﺮ‪ ،‬ﻭﻳﻘﻌﻮﻥ ﻓﻴﻤﺎ ﻫﻮ ﺃﻋﻈﻢ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﺇﻣﺎ ﻣﻦ ﺟﻬﺔ ﻧﻔﺲ ﺍﻻﺳﺘﻌﺎﺫﺓ‪ ،‬ﻓﻴﻨﺠﻮﻥ ﻣﻦ ﺫﻟﻚ‬
‫ﻣﻨﻪ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻄﻠﻮﺏ ﺍﶈﺮﻡ ‪ ،‬ﻓﻤﺜﻞ ﺃﻥ ﻳﺴﺄﻝ ﻣﺎ ﻳﻀﺮﻩ ﰲ )‪ (7‬ﺩﻧﻴﺎﻩ ﺃﻭ ﺁﺧﺮﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﻠﻢ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻓﻮﺟﺪﻩ ﻣﺜﻞ ﺍﻟﻔﺮﺥ‬ ‫)‪(8‬‬
‫ﺃﻧﻪ ﻳﻀﺮﻩ‪ ،‬ﻓﻴﺴﺘﺠﺎﺏ ﻟﻪ‪ } ،‬ﻛﺎﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻋﺎﺩﻩ‬
‫ﻓﻘﺎﻝ‪ " :‬ﻫﻞ ﻛﻨﺖ ﺗﺪﻋﻮ ﺍﷲ ﺑﺸﻲﺀ؟ " ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﻗﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻣﺎ ﻛﻨﺖ ﻣﻌﺎﻗﺒﲏ ﺑﻪ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﻓﻌﺠﻠﻪ ﱄ )‪ (9‬ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻗﺎﻝ‪ " :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺇﻧﻚ ﻻ ﺗﺴﻄﻴﻌﻪ ‪ -‬ﺃﻭ ﻻ ﺗﻄﻴﻘﻪ ‪ -‬ﻫﻼ‬

‫)‪ (1‬ﺃﻱ ﺃﻥ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻐﻔﺮﺓ ﻟﻪ ﻻ ﺗﻘﺘﻀﻲ ﺇﺑﺎﺣﺔ ﻓﻌﻠﻪ ﻭﻻ ﳏﺒﺘﻪ ‪ ،‬ﻣﺎ ﱂ ﻳﻜﻦ ﻓﻌﻠﻪ ﻣﺒﺎﺣﺎ ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ ﻣﻌﺘﱪ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ ( ‪ :‬ﻟﺒﻌﺾ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﺍﻟﺸﺮﻉ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﻣﺘﺒﻊ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻟﻚ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ ( ‪ :‬ﻓﻴﻨﺠﻮﻥ ﻣﻦ ﺍﻟﺸﺮ ‪.‬‬
‫)‪ (7‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﻴﺴﺘﺠﺎﺏ ﻟﻪ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ( ‪ :‬ﺩﻋﺎﻩ ‪.‬‬
‫)‪ (9‬ﱄ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ( ‪.‬‬

‫‪٦٦٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺄﻫﻞ‬ ‫)‪(1‬‬
‫ﻗﻠﺖ‪ :‬ﺭﺑﻨﺎ ﺁﺗﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﰲ ﺍﻵﺧﺮﺓ ﺣﺴﻨﺔ‪ ،‬ﻭﻗﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ ؟ { ‪.‬‬

‫ﳌﺎ ﻣﺎﺕ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﻻ ﺗﺪﻋﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﺇﻻ ﲞﲑ‪ ،‬ﻓﺈﻥ‬ ‫)‪(2‬‬
‫ﺟﺎﺑﺮ ﺑﻦ ﻋﺘﻴﻚ‬

‫ﺍﳌﻼﺋﻜﺔ ﻳﺆﻣﻨﻮﻥ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻟﻮﻥ { )‪. (4) (3‬‬

‫‪!$oY-/u‘ ãAqà)tƒ `tB Ĩ$¨Y9$# šÆÏJsù‬‬ ‫ﻭﻗﺪ ﻋﺎﺏ ﺍﷲ ﻋﻠﻰ ﻣﻦ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ ﺑﻘﻮﻟﻪ‪} :‬‬

‫‪ (5) { ÇËÉÉÈ 9,»n=yz ô`ÏB Íot•ÅzFy$# †Îû ¼ã&s! $tBur $u‹÷R‘‰9$# ’Îû $oYÏ?#uä‬ﻓﺄﺧﱪ ﺃﻥ ﻣﻦ ﱂ ﻳﻄﻠﺐ ﺇﻻ ﺍﻟﺪﻧﻴﺎ ﱂ‬
‫ﻳﻜﻦ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ )‪ (6‬ﻧﺼﻴﺐ‪ .‬ﻭﻣﺜﻞ ﺃﻥ ﻳﺪﻋﻮ ﻋﻠﻰ ﻏﲑﻩ ﺩﻋﺎﺀ ﻣﻨﻬﻴﺎ ﻋﻨﻪ‪ ،‬ﻛﺪﻋﺎﺀ ﺑﻠﻌﻢ‬
‫ﺑﻦ ﺑﺎﻋﻮﺭ ﻋﻠﻰ ﻗﻮﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﻳﺒﺘﻠﻰ ﺑﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ‪،‬‬
‫ﻓﺈﻧﻪ ﻗﺪ ﻳﻐﻠﺐ ﻋﻠﻰ ﺃﺣﺪﻫﻢ ﻣﺎ ﳚﺪﻩ ﻣﻦ ﺣﺐ ﺃﻭ ﺑﻐﺾ ﻷﺷﺨﺎﺹ‪ ،‬ﻓﻴﺪﻋﻮ ﻷﻗﻮﺍﻡ ﻭﻋﻠﻰ‬
‫ﺃﻗﻮﺍﻡ ﲟﺎ ﻻ ﻳﺼﻠﺢ‪ ،‬ﻓﻴﺴﺘﺠﺎﺏ ﻟﻪ‪ ،‬ﻭﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﺤﻘﻬﺎ ﻋﻠﻰ‬
‫ﺳﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻓﺈﻥ ﱂ ﳛﺼﻞ ﻟﻪ ﻣﺎ ﳝﺤﻮﻩ‪ ،‬ﻣﻦ ﺗﻮﺑﺔ ﺃﻭ ﺣﺴﻨﺎﺕ ﻣﺎﺣﻴﺔ‪ ،‬ﺃﻭ ﺷﻔﺎﻋﺔ ﻏﲑﻩ‪ ،‬ﺃﻭ‬

‫)‪ ( 1‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺪﻋﺎﺀ ﺑﺘﻌﺠﻴﻞ ﺍﻟﻌﻘﻮﺑﺔ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٢٠٦٨ / ٤) ، ( ٢٦٨٨‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، ( ٧٢‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ ، ( ٥٢٢ - ٥٢١ / ٤) ، ( ٣٤٨٧‬ﻭﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪. ( ٢٨٨ ، ١٠٧ / ٣‬‬
‫)‪ (2‬ﺟﺎﺀ ﻫﺬﺍ ﺍﻻﺳﻢ ﻟﺜﻼﺛﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺫﻛﺮﻫﻢ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻹﺻﺎﺑﺔ ﻣﻨﻬﻢ ‪ :‬ﺟﺎﺑﺮ ﺑﻦ ﻋﺘﻴﻚ ﺑﻦ ﺍﳊﺎﺭﺙ ﺑﻦ ﻫﻴﺸﺔ‬
‫ﻭﻫﺬﺍ ﻋﺎﺵ ﺣﱴ ﺳﻨﺔ )‪٦١‬ﻫـ ( ‪ ،‬ﻭﱂ ﳝﺖ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺟﺎﺑﺮ ﺑﻦ‬
‫ﻋﺘﻴﻚ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﻋﺘﻴﻚ ﺍﻷﻧﺼﺎﺭﻱ ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺘﻴﻚ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻣﺮﻱ ﺑﻦ ﻛﻌﺐ‬
‫ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺴﻠﻤﻲ ‪ .‬ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﺃﻳﻬﻤﺎ ﺍﻟﺜﺎﱐ ﺃﻭ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﻳﻌﲏ ﺍﳌﺆﻟﻒ ‪ -‬ﻭﱂ ﺃﺟﺪ ﻣﺎ ﻳﺮﺟﺢ ‪ ،‬ﻛﻤﺎ ﺃﱐ ﱂ‬
‫ﺃﺟﺪ ﺃﻥ ﻟﻠﺤﺪﻳﺚ ﻫﺬﺍ ﺻﻠﺔ ﲜﺎﺑﺮ ﺑﻦ ﻋﺘﻴﻚ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، ( ٢١٥ - ٢١٤ / ١‬ﺕ ‪١٠٣٠‬‬
‫‪( ١٠٣٢ ، ١٠٣١ ،‬؛ ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ )‪. ( ٢٥٩ ، ٢٥٨ / ١‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٢٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣١١٨‬ﺃﲪﺪ )‪. (٢٩٧/٦‬‬
‫)‪ (4‬ﻭﺟﺪﺕ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ‪ ،‬ﻟﻜﻦ ﱂ ﺃﺟﺪﻩ ﻣﻘﺮﻭﻧﺎ ﲟﻮﺕ ﺟﺎﺑﺮ ﺑﻦ ﻋﺘﻴﻚ ‪ ،‬ﻭﺇﳕﺎ ﺟﺎﺀ ﰲ ﻗﺼﺔ‬
‫ﻣﻮﺕ ﺃﰊ ﺳﻠﻤﺔ ‪ ،‬ﻭﺃﻧﻪ ﳌﺎ ﻣﺎﺕ ﺿﺞ ﻧﺎﺱ ﻣﻦ ﺃﻫﻠﻪ ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ " :‬ﻻ ﺗﺪﻋﻮﺍ ﻋﻠﻰ‬
‫ﺃﻧﻔﺴﻜﻢ " ﺍﳊﺪﻳﺚ ‪ .‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺇﻏﻤﺎﺽ ﺍﳌﻴﺖ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﺇﺫﺍ ﺣﻀﺮ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. ( ٦٣٤ / ٢) ، ( ٩٢٠‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٠٠‬‬
‫)‪ (6‬ﻣﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﻁ ( ‪.‬‬

‫‪٦٦٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ ﻳﻌﺎﻗﺐ‪ ،‬ﺇﻣﺎ ﺑﺄﻥ ﻳﺴﻠﺐ ﻣﺎ ﻛﺎﻥ ﻋﻨﺪﻩ ﻣﻦ ﺫﻭﻕ ﻃﻌﻢ ﺍﻹﳝﺎﻥ ﻭﻭﺟﻮﺩ‬
‫ﺣﻼﻭﺗﻪ‪ ،‬ﻓﻴﱰﻝ ﻋﻦ ﺩﺭﺟﺘﻪ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺴﻠﺐ ﻋﻤﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻴﺼﲑ ﻓﺎﺳﻘﺎ‪ ،‬ﻭﺇﻣﺎ ﺑﺄﻥ ﻳﺴﻠﺐ‬
‫ﺃﺻﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻴﺼﲑ ﻛﺎﻓﺮﺍ ﻣﻨﺎﻓﻘﺎ‪ ،‬ﺃﻭ ﻏﲑ )‪ (1‬ﻣﻨﺎﻓﻖ‪.‬‬
‫)‪(2‬‬
‫ﺍﳌﺘﺄﺧﺮﻭﻥ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﺑﺴﺒﺐ ﻋﺪﻡ‬ ‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳﺒﺘﻠﻰ ﲟﺜﻞ ﻫﺬﺍ‬
‫ﻓﻘﻬﻬﻢ ﰲ ﺃﺣﻮﺍﻝ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﻋﺪﻡ ﻣﻌﺮﻓﺔ ﺷﺮﻳﻌﺔ ﺍﷲ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺭﲟﺎ ﻏﻠﺐ ﻋﻠﻰ‬
‫ﺃﺣﺪﻫﻢ ﺣﺎﻝ ﻗﻠﺒﻪ‪ ،‬ﺣﱴ ﻻ ﳝﻜﻨﻪ ﺻﺮﻓﻪ ﻋﻤﺎ ﺗﻮﺟﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﺒﻘﻰ ﻣﺎ ﳜﺮﺝ ﻣﻨﻪ ﻣﺜﻞ ﺍﻟﺴﻬﻢ‬
‫ﺍﳋﺎﺭﺝ ﻣﻦ ﺍﻟﻘﻮﺱ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻐﻠﺒﺔ ﺇﳕﺎ ﺗﻘﻊ ﻏﺎﻟﺒﺎ ﺑﺴﺒﺐ ﺍﻟﺘﻘﺼﲑ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﺍﻟﱵ‬
‫)‪(3‬‬
‫ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻴﺆﺍﺧﺬ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺗﻘﻊ ﺑﺴﺒﺐ ﺍﺟﺘﻬﺎﺩ ﳜﻄﺊ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺘﻘﻊ‬ ‫ﲢﻔﻆ ﺣﺎﻝ‬
‫ﻣﻌﻔﻮﺍ ﻋﻨﻬﺎ‪.‬‬
‫ﰒ ﻣﻦ ﻏﺮﻭﺭ ﻫﺆﻻﺀ ﻭﺃﺷﺒﺎﻫﻬﻢ‪ ،‬ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﺍﺳﺘﺠﺎﺑﺔ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻛﺮﺍﻣﺔ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻟﻌﺒﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺮﺍﻣﺔ‪ ،‬ﻭﺇﳕﺎ ﺗﺸﺒﻪ ﺍﻟﻜﺮﺍﻣﺔ ﻣﻦ ﺟﻬﺔ ﺃ‪‬ﺎ ﺩﻋﻮﺓ ﻧﺎﻓﺬﺓ‪،‬‬
‫ﻭﺳﻠﻄﺎﻥ ﻗﺎﻫﺮ )‪ . (4‬ﻭﺇﳕﺎ ﺍﻟﻜﺮﺍﻣﺔ ﰲ ﺍﳊﻘﻴﻘﺔ‪ :‬ﻣﺎ ﻧﻔﻌﺖ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻭ ﻧﻔﻌﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﱂ‬
‫ﺗﻀﺮ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﻫﺬﺍ ﲟﱰﻟﺔ ﻣﺎ ﻳﻨﻌﻢ ﺑﻪ )‪ (5‬ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻔﺴﺎﻕ‪ ،‬ﻣﻦ ﺍﻟﺮﻳﺎﺳﺎﺕ ﻭﺍﻷﻣﻮﺍﻝ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺇﳕﺎ ﺗﺼﲑ ﻧﻌﻤﺔ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﺇﺫﺍ ﱂ ﺗﻀﺮ ﺻﺎﺣﺒﻬﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﳍﺬﺍ ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ‬
‫)‪(6‬‬
‫ﺑﻨﻌﻤﺔ؟ ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﻼﻑ‬ ‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻫﻞ ﻣﺎ ﻳﻨﻌﻢ ﺑﻪ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻧﻌﻤﺔ ﺃﻭ ﻟﻴﺲ‬
‫&‪4 ÏNºuŽö•sƒø:$# ’Îû öNçlm; äíÍ‘$|¡èS ÇÎÎÈ tûüÏZt/ur 5A$¨B `ÏB ¾ÏmÎ/ /èf‘‰ÏJçR $yJ¯Rr& tbqç7|¡øts†r‬‬ ‫ﻟﻔﻈﻴﺎ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫)‪ (1‬ﻏﲑ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺬﺍ ‪.‬‬
‫)‪ (3‬ﺣﺎﻝ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺟﻬﺔ ﻛﻮ‪‬ﺎ ﺩﻋﻮﺓ ﻧﺎﻓﺬﺓ ﻭﺳﻠﻄﺎﻧﺎ ﻗﺎﻫﺮﺍ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻨﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻡ ﻟﻴﺲ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ‪ ،‬ﻷﻥ )ﺃﻡ ( ﻻ ﺗﻘﻊ ﺑﻌﺪ )ﻫﻞ (؛ ﻷﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﺣﺮﻑ‬
‫ﺍﺳﺘﻔﻬﺎﻡ ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ )ﺹ ‪. ( ٥٠٠‬‬

‫‪٦٦٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪z>ºuqö/r& óOÎgöŠn=tæ $oYóstFsù ¾ÏmÎ/ (#rã•Åe2èŒ $tB (#qÝ¡nS $£Jn=sù‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬ ‫)‪(1‬‬
‫‪{ ÇÎÏÈ tbrã•ãèô±o„ žw @t/‬‬

‫‪. (2) { ÇÍÍÈ tbqÝ¡Î=ö7•B Nèd #sŒÎ*sù ZptGøót/ Nßg»tRõ‹s{r& (#þqè?ré& !$yJÎ/ (#qãmÌ•sù #sŒÎ) #Ó¨Lym >äó_x« Èe@à2‬‬

‫ﻭﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﷲ ﻳﻨﻌﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻊ ﺇﻗﺎﻣﺘﻪ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻓﺈﳕﺎ ﻫﻮ‬

‫ﺍﺳﺘﺪﺭﺍﺝ ﻳﺴﺘﺪﺭﺟﻪ { )‪. (4) (3‬‬

‫ﺍﻟﻨﱯ ‪ r‬ﻟﻴﺨﻄﺒﻬﺎ ﻓﻘﺎﻟﺖ‪ :‬ﺃﻋﻮﺫ‬ ‫)‪(5‬‬

‫ﻭﻣﺜﺎﻝ ﻫﺬﺍ ﰲ ﺍﻻﺳﺘﻌﺎﺫﺓ‪ } :‬ﻗﻮﻝ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺟﺎﺀ‬
‫ﺑﺎﷲ ﻣﻨﻚ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻟﻘﺪ ﻋﺬﺕ ﲟﻌﺎﺫ "‪ .‬ﰒ ﺍﻧﺼﺮﻑ ﻋﻨﻬﺎ‪ ،‬ﻓﻘﻴﻞ ﳍﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﱯ ‪r‬‬
‫ﻓﻘﺎﻟﺖ‪ :‬ﺃﻧﺎ ﻛﻨﺖ ﺃﺷﻘﻰ ﻣﻦ ﺫﻟﻚ { )‪. (6‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺘﺤﺮﱘ ﻣﻦ ﺟﻬﺔ ﺍﻟﻄﻠﺐ ‪ :‬ﻓﻴﻜﻮﻥ ﺗﺎﺭﺓ ﻷﻧﻪ ﺩﻋﺎﺀ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺴﺤﺮﺓ‬
‫ﻣﻦ ﳐﺎﻃﺒﺔ ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﻭﻋﺒﺎﺩ‪‬ﺎ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻳﻘﺘﻀﻲ ﻋﻘﺐ ﺫﻟﻚ ﺃﻧﻮﺍﻋﺎ ﻣﻦ ﺍﻟﻘﻀﺎﺀ‪،‬‬
‫ﺇﺫﺍ ﱂ ﻳﻌﺎﺭﺿﻪ ﻣﻌﺎﺭﺽ‪ ،‬ﻣﻦ ﺩﻋﺎﺀ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﻋﺒﺎﺩ‪‬ﻢ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻭﳍﺬﺍ ﺗﻨﻔﺬ ﻫﺬﻩ‬
‫)‪(7‬‬
‫ﺍﻷﻣﻮﺭ ﰲ ﺃﺯﻣﺎﻥ ﻓﺘﺮﺓ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﰲ ﺑﻼﺩ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻣﺎ ﻻ ﺗﻨﻔﺬ ﰲ ﺩﺍﺭ ﺍﻹﳝﺎﻥ‬
‫ﻭﺯﻣﺎﻧﻪ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٥٦ ، ٥٥‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ٤٤‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺴﺘﺪﺭﺟﻪ ﺑﻪ ‪.‬‬
‫)‪ (4‬ﺟﺎﺀ ﳓﻮ ﻫﺬﺍ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻭﻟﻔﻈﻪ ‪ " :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﷲ ﻳﻌﻄﻲ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‬
‫ﻋﻠﻰ ﻣﻌﺎﺻﻴﻪ ﻣﺎ ﳛﺐ ‪ .‬ﻓﺈﳕﺎ ﻫﻮ ﺍﺳﺘﺪﺭﺍﺝ " ﺍﳊﺪﻳﺚ ‪ .‬ﺍﳌﺴﻨﺪ )‪ . ( ١٤٥ / ٤‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ‬
‫ﺍﻟﺼﻐﲑ )‪ ، ( ٩٧ / ١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٦٢٩‬ﻭﻗﺎﻝ ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﱵ‬
‫ﺫﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ ‪ ،‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪ . ٤٤‬ﺍﻧﻈﺮ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. ( ١٢٤ / ٧‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺟﺎﺀﺕ ﻟﻴﺨﻄﺒﻬﺎ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺸﺮﺏ ﻣﻦ ﻗﺪﺡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻭﺁﻧﻴﺘﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ٩٨ / ١٠) ، ( ٥٦٣٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻹﺳﻼﻡ ‪.‬‬

‫‪٦٦٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻦ ﻫﺬﺍ ‪ :‬ﺃﱐ ﺃﻋﺮﻑ ﺭﺟﺎﻻ ﻳﺴﺘﻐﻴﺜﻮﻥ ﺑﺒﻌﺾ ﺍﻷﺣﻴﺎﺀ ﰲ ﺷﺪﺍﺋﺪ )‪ (1‬ﺗﱰﻝ ‪‬ﻢ‪ ،‬ﻓﻴﻔﺮﺝ‬
‫ﻋﻨﻬﻢ‪ ،‬ﻭﺭﲟﺎ ﻳﻌﺎﻳﻨﻮﻥ ﺃﻣﻮﺭﺍ‪ ،‬ﻭﺫﻟﻚ ﺍﳊﻲ ﺍﳌﺴﺘﻐﺎﺙ ﺑﻪ ﱂ ﻳﺸﻌﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﻻ ﻋﻠﻢ ﺑﻪ ﺍﻟﺒﺘﺔ‪،‬‬
‫)‪(2‬‬
‫ﺃﻭ ﺑﻌﺾ‬ ‫ﻭﻓﻴﻬﻢ ﻣﻦ ﻳﺪﻋﻮ ﻋﻠﻰ ﺃﻗﻮﺍﻡ‪ ،‬ﺃﻭ ﻳﺘﻮﺟﻪ ﰲ ﺇﻳﺬﺍﺋﻬﻢ‪ ،‬ﻓﲑﻯ ﺑﻌﺾ ﺍﻷﺣﻴﺎﺀ‬
‫ﺍﻷﻣﻮﺍﺕ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺇﻳﺬﺍﺀ ﺃﻭﻟﺌﻚ‪ ،‬ﻭﺭﲟﺎ ﺭﺁﻩ ﺿﺎﺭﺑﺎ ﻟﻪ ﺑﺴﻴﻒ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﻳﻞ )‪ (3‬ﻻ‬
‫ﺷﻌﻮﺭ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺫﻟﻚ ﻣﻦ ﻓﻌﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺑﺴﺒﺐ ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﻘﺼﻮﺩ ﻭﺑﲔ ﺍﻟﺮﺟﻞ‬
‫ﺍﻟﺪﺍﻓﻊ‪ ،‬ﻣﻦ ﺍﺗﺒﺎﻉ ﻟﻪ‪ ،‬ﻭﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﻳﺄﻣﺮﻩ ﻣﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻓﻬﺬﺍ ﻗﺮﻳﺐ‪.‬‬
‫ﻭﻗﺪ ﳚﺮﻱ ﻟﻌﺒﺎﺩ ﺍﻷﺻﻨﺎﻡ ﺃﺣﻴﺎﻧﺎ ﻣﻦ ﺍﳉﻨﺲ ﺍﶈﺮﻡ‪ (4) ،‬ﳏﻨﺔ ﻣﻦ ﺍﷲ‪ ،‬ﲟﺎ ﺗﻔﻌﻠﻪ ﺍﻟﺸﻴﺎﻃﲔ‬
‫)‪(5‬‬
‫ﺗﻴﻘﻦ ﺃﻧﻪ ﱂ ﻳﺴﻤﻊ ﺍﻟﺪﻋﺎﺀ‪،‬‬ ‫ﻷﻋﻮﺍ‪‬ﻢ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﺛﺮ ﻗﺪ ﳛﺼﻞ ﻋﻘﺐ ﺩﻋﺎﺀ ﻣﻦ ﻗﺪ‬
‫ﻓﻜﻴﻒ ﻳﺘﻮﻫﻢ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺗﺴﺒﺐ ﰲ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺃﻥ ﻟﻪ ﻓﻴﻪ ﻓﻌﻼ؟‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﷲ ﻳﻔﻌﻠﻪ ﺑﺬﻟﻚ ﺍﻟﺴﺒﺐ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﳏﺮﻣﺎ ﱂ ﳚﺰ‪ ،‬ﻛﺎﻷﻣﺮﺍﺽ ﺍﻟﱵ‬
‫ﳛﺪﺛﻬﺎ ﺍﷲ ﻋﻘﺐ ﺃﻛﻞ ﺍﻟﺴﻤﻮﻡ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺪﻋﺎﺀ ﺍﶈﺮﻡ ﰲ ﻧﻔﺴﻪ ﺩﻋﺎﺀ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻳﺪﻋﻮ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻨﺼﺎﺭﻯ‪ :‬ﻳﺎ ﻭﺍﻟﺪﺓ ﺍﻹﻟﻪ ﺍﺷﻔﻌﻲ ﻟﻨﺎ ﺇﱃ ﺍﻹﻟﻪ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺩﻋﺎﺀ ﷲ‬ ‫ﺍﷲ‬
‫ﻟﻜﻨﻪ ﺗﻮﺳﻞ ﺇﻟﻴﻪ ﲟﺎ ﻻ ﻳ‪‬ﺤﺐ ﺃﻥ ﻳﺘﻮﺳﻞ ﺑﻪ‪ ،‬ﻛﺎﳌﺸﺮﻛﲔ )‪ (8‬ﺍﻟﺬﻳﻦ ﻳﺘﻮﺳﻠﻮﻥ ﺇﱃ ﺍﷲ ﺑﺄﻭﺛﺎ‪‬ﻢ‪،‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺩﻋﺎﺀ ﷲ )‪ (9‬ﺑﻜﻠﻤﺎﺕ ﻻ ﺗﺼﻠﺢ ﺃﻥ ﻳﻨﺎﺟﻰ ‪‬ﺎ ﺍﷲ‪ ،‬ﻭﻳﺪﻋﻰ ‪‬ﺎ‪ ،‬ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻻﻋﺘﺪﺍﺀ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻷﺩﻋﻴﺔ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﳛﺼﻞ ﻟﺼﺎﺣﺒﻬﺎ ﺃﺣﻴﺎﻧﺎ ﻏﺮﺿﻪ‪ ،‬ﻟﻜﻨﻬﺎ ﳏﺮﻣﺔ‪ ،‬ﳌﺎ‬

‫)‪ (1‬ﰲ )ﺃ ( ‪ :‬ﰲ ﺃﻣﻮﺭ ﺷﺪﺍﺋﺪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ( ‪ :‬ﺍﻷﺣﻴﺎﻝ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳊﻲ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﺎ ﻳﻈﻨﻮﻥ ﺃﻧﻪ ‪.‬‬
‫)‪ (5‬ﻗﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ( ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻣﺴﺘﺸﻔﻌﺎ ﺑﻐﲑﻩ ﺇﻟﻴﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ ( ‪ :‬ﺩﻋﺎﺀ ﺍﷲ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﻳﺘﻮﺳﻞ ﺇﻟﻴﻪ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳌﺸﺮﻛﻮﻥ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺩﻋﺎ ﺍﷲ ‪.‬‬

‫‪٦٦٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ ﻳﺮﰊ )‪ (1‬ﻋﻠﻰ ﻣﻨﻔﻌﺘﻬﺎ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪ .‬ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﻓﺘﻨﺔ ﰲ ﺣﻖ ﻣﻦ‬
‫ﱂ ﻳﻬﺪﻩ )‪ (2‬ﺍﷲ‪ ،‬ﻭﻳﻨﻮﺭ ﻗﻠﺒﻪ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﲔ ﺃﻣﺮ )‪ (3‬ﺍﻟﺘﻜﻮﻳﻦ ﻭﺃﻣﺮ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻘﺪﺭ‬
‫ﻭﺍﻟﺸﺮﻉ )‪ (4‬ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻷﻗﺴﺎﻡ ﺛﻼﺛﺔ‪:‬‬
‫)‪(5‬‬
‫ﻳﺮﺿﺎﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﻷﺳﺒﺎﺏ ﺍﶈﺼﻠﺔ ﳍﺬﻩ ﺗﻜﻮﻥ‬ ‫* ﺃﻣﻮﺭ ﻗﺪﺭﻫﺎ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻻ ﳛﺒﻬﺎ ﻭﻻ‬
‫ﳏﺮﻣﺔ ﻣﻮﺟﺒﺔ ﻟﻌﻘﺎﺑﻪ‪.‬‬
‫* ﻭﺃﻣﻮﺭ ﺷﺮﻋﻬﺎ ﻓﻬﻮ ﳛﺒﻬﺎ ﻣﻦ ﺍﻟﻌﺒﺪ ﻭﻳﺮﺿﺎﻫﺎ‪ ،‬ﻟﻜﻦ ﱂ ﻳﻌﻨﻪ ﻋﻠﻰ ﺣﺼﻮﳍﺎ‪ ،‬ﻓﻬﺬﻩ‬
‫ﳏﻤﻮﺩﺓ ﻋﻨﺪﻩ )‪ (6‬ﻣﺮﺿﻴﺔ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻮﺟﺪ‪.‬‬
‫* ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻌﲔ ﺍﷲ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻣﺎ ﳛﺒﻪ ﻣﻨﻪ‪.‬‬
‫ﻓﺎﻷﻭﻝ‪ :‬ﺇﻋﺎﻧﺔ ﺍﷲ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻋﺒﺎﺩﺓ ﺍﷲ‪.‬‬
‫)‪y‚$-ƒÎ)ur ߉ç7÷ètR x‚$-ƒÎ‬‬ ‫ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﲨﻊ ﻟﻪ ﺑﲔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻹﻋﺎﻧﺔ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (7) { ÇÎÈ ÚúüÏètGó¡nS‬‬

‫ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻏﲑ ﺍﳌﺒﺎﺡ ﺇﺫﺍ ﺃﺛﺮ‪ :‬ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍﻹﻋﺎﻧﺔ ﻻ ﺍﻟﻌﺒﺎﺩﺓ )‪ (8‬ﻛﺴﺎﺋﺮ‬
‫‪Ï M »y J Î =s 3 Î / ô M s % £ ‰| ¹ u r‬‬ ‫ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻔﺴﺎﻕ‪ .‬ﻭﳍﺬﺍ ﻗـﺎﻝ ﺗﻌـﺎﱃ ﰲ ﻣـ ﺮﱘ‪} :‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺮﺑﻮ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ( ‪ :‬ﳌﻦ ﱂ ﻳﻬﺪ ﺑﻪ ﺍﷲ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ ( ‪ :‬ﺃﻣﻮﺭ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﲔ ﺃﻣﺮ ﺍﻟﻘﺪﺭ ﻭﺃﻣﺮ ﺍﻟﺸﺮﻉ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ( ‪ :‬ﻭﻫﻮ ﻻ ﳛﺒﻬﺎ ﻭﻳﺮﺿﺎﻫﺎ ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ ‪ ،‬ﻭﻟﻌﻞ " ﻻ " ﺃﺳﻘﻄﺖ ﻣﻦ ﺍﻟﻨﺎﺳﺨﲔ ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﺍﻭ‬
‫ﻟﻠﻌﻄﻒ ﻻ ﻟﻼﺳﺘﺌﻨﺎﻑ ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻨﻔﻲ ﻟﻠﺤﺐ ﻭﺍﻟﺮﺿﺎ ﻣﻌﺎ ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺻﺤﻴﺤﺎ ‪ ،‬ﻟﻜﻦ ﺗﻜﺮﺍﺭ ﺍﻟﻨﻔﻲ ﺃﻭﺿﺢ ‪.‬‬
‫)‪ (6‬ﻋﻨﺪﻩ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٥ :‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺪﻋﺎﺀ ﺳﺎﺋﺮ ﺍﻟﻜﻔﺎﺭ ‪.‬‬

‫‪٦٧٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫} ﻭﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﺴﺘﻌﻴﺬ " ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﺍﻟﱵ ﻻ ﳚﺎﻭﺯﻫﺎ ﺑﺮ‬ ‫)‪(1‬‬
‫‘‪{ ¾ÏmÎ7çFä.ur $pkÍh5u‬‬

‫ﻭﻻ ﻓﺎﺟﺮ { )‪. (3) (2‬‬

‫ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺍﳌﺘﻀﻤﻦ ﺷﺮﻛﹰﺎ‪ ،‬ﻛﺪﻋﺎﺀ ﻏﲑﻩ ﺃﻥ ﻳﻔﻌﻞ‪ ،‬ﺃﻭ ﺩﻋﺎﺋﻪ ﺃﻥ‬
‫ﻳﺪﻋﻮ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ‪ -‬ﻻ ﳛﺼﻞ ﻏﺮﺽ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻻ ﻳﻮﺭﺙ ﺣﺼﻮﻝ ﺍﻟﻐﺮﺽ ﺷﺒﻬﺔ )‪ (4‬ﺇﻻ ﰲ‬
‫ﺍﻷﻣﻮﺭ ﺍﳊﻘﲑﺓ‪ ،‬ﻓﺄﻣﺎ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻛﺈﻧﺰﺍﻝ ﺍﻟﻐﻴﺚ ﻋﻨﺪ ﺍﻟﻘﺤﻮﻁ‪ ،‬ﺃﻭ ﻛﺸﻒ ﺍﻟﻌﺬﺍﺏ‬
‫‪÷rr& «!$# Ü>#x‹tã öNä38s?r& ÷bÎ) öNä3tF÷ƒuäu‘r& ö@è%‬‬ ‫ﺍﻟﻨﺎﺯﻝ‪ ،‬ﻓﻼ ﻳﻨﻔﻊ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺸﺮﻙ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫&‪Ïmø‹s9Î) tbqããô‰s? $tB ß#ϱõ3u‹sù tbqããô‰s? çn$-ƒÎ) ö@t/ ÇÍÉÈ tûüÏ%ω»|¹ óOçFZä. bÎ) tbqããô‰s? «!$# uŽö•xîr& èptã$¡¡9$# ãNä3÷Gs?r‬‬

‫)‪. (5) { ÇÍÊÈ tbqä.ÎŽô³è? $tB tböq|¡Ys?ur uä!$x© bÎ‬‬

‫‪ÎhŽy9ø9$# ’n<Î) ö/ä39¯gwU $¬Hs>sù ( çn$-ƒÎ) HwÎ) tbqããô‰s? `tB ¨@|Ê Ì•óst7ø9$# ’Îû •Ž‘Ø9$# ãNä3¡¡tB #sŒÎ)ur‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫&‪. (6) { ÇÏÐÈ #·‘qàÿx. ß`»|¡RM}$# tb%x.ur 4 ÷LäêôÊz•÷är‬‬

‫&‪uä!$x ÿn =ä z öNà6 è= yèôftƒ ur uäþ q•¡9$ # ß#Ï ±õ3t ƒur çn%t æyŠ #sŒ Î) §•sÜôÒ ßJø9$ # Ü=‹Åg ä† `¨Br‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (7) { 3 ÇÚö‘F{$#‬‬

‫‪Ÿwur öNä3Ytã ÎhŽ‘Ø9$# y#ô±x. šcqä3Î=ôJtƒ Ÿxsù ¾ÏmÏRrߊ `ÏiB OçFôJtãy— tûïÏ%©!$# (#qãã÷Š$# È@è%‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢‬‬

‫)‪ (2‬ﺃﲪﺪ )‪. (٤١٩/٣‬‬
‫)‪ (3‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﻣﺮﺳﻞ ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﻌﺮ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﺆﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﺘﻌﻮﺫ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، ( ٩٥١ / ٢) ، ( ١٠‬ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﻣﺮﻓﻮﻋﺔ ﰲ ﺍﳌﻮﻃﺄ ﺃﻳﻀﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، ٩٥٠ / ٢) ، ( ١١ ، ٩‬‬
‫‪ ، ( ٩٥١‬ﻛﻤﺎ ﺃﻥ ﻟﻪ ﺷﺎﻫﺪ ﺃﻳﻀﺎ ﰲ ﻣﺴﻠﻢ ﻋﻦ ﺃﻡ ﺣﻜﻴﻢ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﰲ ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ ﺑﺎﺏ ﺍﻟﺘﻌﻮﺫ ﻣﻦ ﺳﻮﺀ‬
‫ﺍﻟﻘﻀﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ( ٢٧٠٩ ، ٢٧٠٨‬ﻣﻦ ﻃﺮﻕ ‪. ( ٢٠٨١ ، ٢٠٨٠ / ٤) ،‬‬
‫)‪ (4‬ﺷﺒﻬﺔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٤١ ، ٤٠‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٧‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٢‬‬

‫‪٦٧١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪¼çmtGyJômu‘ tbqã_ö•tƒur Ü>t•ø%r& öNåkš‰r& s's#‹Å™uqø9$# ÞOÎgÎn/u‘ 4’n<Î) šcqäótGö6tƒ šcqããô‰tƒ tûïÏ%©!$# y7Í´¯»s9'ré& ÇÎÏÈ ¸xƒÈqøtrB‬‬

‫‪. (1) { ÇÎÐÈ #Y‘rä‹øtxC tb%x. y7În/u‘ z>#x‹tã ¨bÎ) 4 ÿ¼çmt/#x‹tã šcqèù$sƒs†ur‬‬

‫} &‪Ÿwur $\«ø‹x© tbqä3Î=ôJtƒ Ÿw (#qçR$Ÿ2 öqs9urr& ö@è% 4 uä!$yèxÿä© «!$# Èbrߊ `ÏB (#rä‹sƒªB$# ÏQr‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫‪. (2) { ( $YèŠÏHsd èpyè»xÿ¤±9$# °! @è%‬‬ ‫‪ÇÍÌÈ šcqè=É)÷ètƒ‬‬

‫ﻓﻜﻮﻥ )‪ (3‬ﻫﺬﻩ ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﻈﻴﻤﺔ ﻻ ﻳﺴﺘﺠﻴﺐ ﻓﻴﻬﺎ ﺇﻻ ﻫﻮ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺩﻝ ﻋﻠﻰ ﺗﻮﺣﻴﺪﻩ‪،‬‬
‫ﻭﻗﻄﻊ ﺷﺒﻬﺔ ﻣﻦ ﺃﺷﺮﻙ ﺑﻪ‪ ،‬ﻭﻋﻠﻢ ﺑﺬﻟﻚ ﺃﻥ ﻣﺎ ﺩﻭﻥ ﻫﺬﺍ ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﺍﻹﺟﺎﺑﺎﺕ ﺇﳕﺎ ﻓﻌﻠﻬﺎ ﻫﻮ‬
‫ﺳﺒﺤﺎﻧﻪ )‪ (4‬ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﲡﺮﻱ ﺑﺄﺳﺒﺎﺏ ﳏﺮﻣﺔ ﺃﻭ ﻣﺒﺎﺣﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺧﻠﻘﻪ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﺴﺤﺎﺏ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺩﻝ ﻋﻠﻰ‬
‫ﻭﺣﺪﺍﻧﻴﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﺧﺎﻟﻖ ﻟﻜﻞ ﺷﻲﺀ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺩﻭﻥ ﻫﺬﺍ ﺑﺄﻥ ﻳﻜﻮﻥ ﺧﻠﻘﹰﺎ ﻟﻪ ﺃﻭﱃ‪ ،‬ﺇﺫ ﻫﻮ‬
‫ﻣﻨﻔﻌﻞ )‪ (5‬ﻋﻦ ﳐﻠﻮﻗﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻓﺨﺎﻟﻖ ﺍﻟﺴﺒﺐ ﺍﻟﺘﺎﻡ‪ ،‬ﺧﺎﻟﻖ ﻟﻠﻤﺴﺒﺐ ﻻ ﳏﺎﻟﺔ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٥٧ ، ٥٦‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٤٤ ، ٤٣‬‬
‫)‪ (3‬ﰲ )ﻁ ( ‪ :‬ﻓﺘﻜﻮﻥ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﳕﺎ ﺣﺼﻮﳍﺎ ﻣﻨﻪ ﻭﺣﺪﻩ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺣﺎﺻﻞ ‪.‬‬

‫‪٦٧٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ‬
‫ﻭﲨﺎﻉ ﺍﻷﻣﺮ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻙ ﻧﻮﻋﺎﻥ‪:‬‬
‫‪(#qãã÷Š$# È@è%‬‬ ‫* ﺷﺮﻙ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ‪ :‬ﺑﺄﻥ ﳚﻌﻞ ﻟﻐﲑﻩ ﻣﻌﻪ ﺗﺪﺑﲑ‪‬ﺍ ﻣﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫‪öNçlm; $tBur ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# †Îû ;o§‘sŒ tA$s)÷WÏB šcqà6Î=ôJtƒ Ÿw ( «!$# Èbrߊ `ÏiB LäêôJtãy— šúïÏ%©!$#‬‬

‫)‪(2‬‬
‫ﻓﺒﲔ ﺳﺒﺤﺎﻧﻪ ﺃ‪‬ﻢ ﻻ ﳝﻠﻜﻮﻥ ﺫﺭﺓ‬ ‫)‪(1‬‬
‫‪{ ÇËËÈ 9Ž•Îgsß `ÏiB‬‬ ‫‪Nåk÷]ÏB ¼çms9 $tBur 78÷ŽÅ° `ÏB $yJÎgŠÏù‬‬

‫ﺍﺳﺘﻘﻼﻻ‪ ،‬ﻭﻻ ﻳﺸﺮﻛﻮﻧﻪ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻻ ﻳﻌﻴﻨﻮﻧﻪ ﻋﻠﻰ ﻣﻠﻜﻪ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻜﻦ ﻣﺎﻟﻜﹰﺎ ﻭﻻ‬
‫ﺷﺮﻳﻜﹰﺎ ﻭﻻ ﻋﻮﻧ‪‬ﺎ‪ ،‬ﻓﻘﺪ ﺍﻧﻘﻄﻌﺖ ﻋﻼﻗﺘﻪ )‪. (3‬‬
‫* ﻭﺷﺮﻙ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ‪ :‬ﺑﺄﻥ ﻳﺪﻋﻰ ﻏﲑﻩ ﺩﻋﺎﺀ ﻋﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﺩﻋﺎﺀ ﻣﺴﺄﻟﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫} )‪ (4) { ÇÎÈ ÚúüÏètGó¡nS y‚$-ƒÎ)ur ߉ç7÷ètR x‚$-ƒÎ‬ﻓﻜﻤﺎ ﺃﻥ ﺇﺛﺒﺎﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺃﺳﺒﺎﺑ‪‬ﺎ ﻻ ﻳﻘﺪﺡ‬
‫ﰲ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﻮﺟﺐ ﺃﻥ ﻳﺪﻋﻰ ﺍﳌﺨﻠﻮﻕ‬
‫ﺩﻋﺎﺀ ﻋﺒﺎﺩﺓ ﺃﻭ ﺩﻋﺎﺀ ﺍﺳﺘﻐﺎﺛﺔ‪ .‬ﻛﺬﻟﻚ ﺇﺛﺒﺎﺕ ﺑﻌﺾ ﺍﻷﻓﻌﺎﻝ ﺍﶈﺮﻣﺔ‪ ،‬ﻣﻦ ﺷﺮﻙ ﺃﻭ ﻏﲑﻩ ﺃﺳﺒﺎﺑﺎ‪،‬‬
‫ﻻ ﻳﻘﺪﺡ ﰲ ﺗﻮﺣﻴﺪ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺍﻟﺪﻳﻦ ﺍﳋﺎﻟﺺ‪ ،‬ﻭﻻ‬
‫ﻳﻮﺟﺐ ﺃﻥ ﻧﺴﺘﻌﻤﻞ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻓﻴﻬﺎ ﺷﺮﻙ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻳﺴﺨﻂ ﺫﻟﻚ‪ ،‬ﻭﻳﻌﺎﻗﺐ‬
‫ﺍﻟﻌﺒﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻀﺮﺓ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻛﺜﺮ ﻣﻦ ﻣﻨﻔﻌﺘﻪ‪ ،‬ﺇﺫ ﻗﺪ ﺟﻌﻞ ﺍﳋﲑ ﻛﻠﻪ ﰲ ﺃﻧﺎ ﻻ‬
‫ﻧﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻩ‪ ،‬ﻭﻻ ﻧﺴﻌﺘﲔ ﺇﻻ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻋﺎﻣﺔ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺗﺜﺒﺖ )‪ (5‬ﻫﺬﺍ ﺍﻷﺻﻞ )‪ (6‬ﺣﱴ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﻄﻊ ﺃﺛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺪﻭﻥ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺳﺒﺄ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٢‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺜﻘﺎﻝ ﺫﺭﺓ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ ( ‪ :‬ﻋﻼﺋﻘﻪ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٥ :‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ ﻁ ( ‪ :‬ﻟﺘﺜﺒﻴﺖ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻷﺻﻴﻞ ‪.‬‬

‫‪٦٧٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

:‫ﻭﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‬ (1)

{ 4 ¾ÏmÏRøŒÎ*Î/ žwÎ) ÿ¼çny‰YÏã ßìxÿô±o„ “Ï%©!$# #sŒ `tB } :‫ ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‬،‫ﺇﺫﻧﻪ‬
(2)
{ Óì‹Ïÿx© Ÿwur @’Í<ur ¾ÏmÏRrߊ `ÏiB Oßgs9 }§øŠs9 óOÎgÎn/u‘ 4’n<Î) (#ÿrã•t±øtä† br& tbqèù$sƒs† tûïÏ%©!$# ÏmÎ/ ö‘É‹Rr&ur }

Ÿwur @’Í<ur «!$# Âcrߊ `ÏB $olm; }§øŠs9 ôMt6|¡x. $yJÎ/ 6§øÿtR Ÿ@|¡ö6è? br& ÿ¾ÏmÎ/ ö•Åe2sŒur } :‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬

. (4) ‫ { ﺍﻵﻳﺔ‬$tR•ŽÛØtƒ Ÿwur $oYãèxÿZtƒ Ÿw $tB «!$# Âcrߊ `ÏB (#qããô‰tRr& ö@è% } :‫( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬3) { Óì‹Ïÿx©

uä!#u‘ur öNä3»oYø9§qyz $¨B NçFø.t•s?ur ;o§•tB tA¨rr& öNä3»oYø)n=yz $yJx. 3“yŠºt•èù $tRqßJçG÷¥Å_ ô‰s)s9ur } :‫ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‬
¨@|Êur öNä3oY÷•t/ yì©Üs)¨? ‰s)s9 4 (#às¯»x.uŽà° öNä3ŠÏù öNåk¨Xr& öNçGôJtãy— tûïÏ%©!$# ãNä.uä!$yèxÿä© öNä3yètB 3“t•tR $tBur ( öNà2Í‘qßgàß

‫ﻭﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺳﻮﺭﺓ ﻋﻈﻴﻤﺔ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺃﺻﻮﻝ‬ (5)

{ ÇÒÍÈ tbqßJãã÷“s? öNçGYä. $¨B Nà6Ytã

. (6) ‫ﺍﻹﳝﺎﻥ‬
Ÿwu r <c’Í<u r `Ï B ¾ÏmÏR rߊ `ÏiB Nä3s9 $tB ( ĸö•yèø 9$# ’n?tã 3“uqtG ó™$# ¢OèO } :‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬

žwÎ) öNèdß ‰ç 6÷ètR $tB uä!$ uŠÏ9÷ rr & ÿ¾ÏmÏ Rrߊ ÆÏ B (#rä ‹sƒ ªB$ # šúïÏ %©!$ #u r } :‫( ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‬7) { 4 ?ì‹Ïÿx©

(#qçR$Ÿ2 öqs9urr& ö@è% 4 uä!$yèxÿä© «!$# Èbrߊ `ÏB (#rä‹sƒªB$# ÏQr& } :‫( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬8) { #’s"ø9ã— «!$# ’n<Î) !$tRqç/Ìh•s)ã‹Ï9

‫ ﻭﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺃﺻﻞ‬. (9) { ( $YèŠÏHsd èpyè»xÿ¤±9$# °! @è% ÇÍÌÈ šcqè=É)÷ètƒ Ÿwur $\«ø‹x© tbqä3Î=ôJtƒ Ÿw

.‫ﻋﻈﻴﻢ ﰲ ﻫﺬﺍ‬

. ٢٥٥ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬1)

. ٥١ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬2)
. ٧٠ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬3)
. ٧١ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬4)
. ٩٤ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬5)
. ‫ ﻭﺍﻟﺘﻮﺣﻴﺪ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ‬6)
. ٤ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‬7)
. ٣ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬8)
. ٤٤ ، ٤٣ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬9)

٦٧٤
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪¨br'yJôÛ$# îŽö•yz ¼çmt/$|¹r& ÷bÎ*sù ( 7$ö•ym 4’n?tã ©!$# ߉ç7÷ètƒ `tB Ĩ$¨Z9$# z`ÏBur‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫‪ÇÊÊÈ ßûüÎ7ßJø9$# ãb#uŽô£ã‚ø9$# uqèd y7Ï9ºsŒ 4 not•ÅzFy$#ur $u‹÷R‘‰9$# uŽÅ£yz ¾ÏmÎgô_ur 4’n?tã |=n=s)R$# îpuZ÷FÏù çm÷Ft/$|¹r& ÷bÎ)ur ( ¾ÏmÎ/‬‬

‫‪`yJs9 (#qããô‰tƒ ÇÊËÈ ß‰‹Ïèt7ø9$# ã@»n=žÒ9$# uqèd y7Ï9ºsŒ 4 ¼çmãèxÿZtƒ Ÿw $tBur ¼çn”•àÒtƒ Ÿw $tB «!$# Âcrߊ `ÏB (#qããô‰tƒ‬‬

‫‪. (1) { ÇÊÌÈ çŽ•Ï±yèø9$# }§ø¤Î6s9ur 4’n<öqyJø9$# }§ø¤Î6s9 4 ¾ÏmÏèøÿ¯R `ÏB Ü>t•ø%r& ÿ¼çn•ŽŸÑ‬‬

‫‪ÏNqç6x6Zyèø9$# È@sVyJx. uä!$uŠÏ9÷rr& «!$# Âcrߊ `ÏB (#rä‹sƒªB$# šúïÏ%©!$# ã@sWtB‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (2) { ÇÍÊÈ šcqßJn=ôètƒ (#qçR$Ÿ2 öqs9 ( ÏNqç6x6Zyèø9$# àMøŠt7s9 ÏNqã‹ç6ø9$# šÆyd÷rr& ¨bÎ)ur ( $\F÷•t/ ôNx‹sƒªB$#‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻋﺎﻣﺘﻪ ﺇﳕﺎ ﻫﻮ ﰲ ﺗﻘﺮﻳﺮ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻞ ﺍﻷﺻﻮﻝ‪ .‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻛﻠﻪ ﻣﻦ ﲢﺮﱘ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻣﻊ ﻛﻮﻧﻪ ﻗﺪ ﻳﺆﺛﺮ‪ ،‬ﺇﺫﺍ ﻗﺪﺭ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻛﺎﻥ‬
‫ﺳﺒﺒ‪‬ﺎ ﺃﻭ ﺟﺰﺀًﺍ ﻣﻦ ﺍﻟﺴﺒﺐ‪ ،‬ﰲ ﺣﺼﻮﻝ ﻃﻠﺒﺘﻪ‪.‬‬
‫)‪(3‬‬
‫ﻗﻮﻡ ﻣﻦ ﺍﳌﺒﻄﻠﲔ‪،‬‬ ‫ﻭﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺪﻋﺎﺀ ﺍﳌﺴﺘﻌﻘﺐ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ ﻓﺰﻋﻢ‬
‫ﻣﺘﻔﻠﺴﻔﺔ ﻭﻣﺘﺼﻮﻓﺔ‪ ،‬ﺃﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ﺃﺻﻠﹰﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﻠﻮﻳﺔ‪ ،‬ﺇﻣﺎ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻗﺪ ﺍﻗﺘﻀﺖ ﻭﺟﻮﺩ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﻼ )‪ (4‬ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺃﻭ ﻻ ﺗﻜﻮﻥ ﺍﻗﺘﻀﺘﻪ‪،‬‬
‫ﻭﺣﻴﻨﺌﺬ ﻓﻼ )‪ (5‬ﻳﻨﻔﻊ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫)‪(6‬‬
‫ﰲ ﺍﻟﻌﻠﻢ‪ :‬ﺑﻞ ﺍﻟﺪﻋﺎﺀ ﻋﻼﻣﺔ ﻭﺩﻻﻟﺔ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ‪،‬‬ ‫ﻭﻗﺎﻝ ﻗﻮﻡ ﳑﻦ ﺗﻜﻠﻢ‬
‫ﻭﺟﻌﻠﻮﺍ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﳌﻄﻠﻮﺏ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺪﻟﻴﻞ ﺑﺎﳌﺪﻟﻮﻝ‪ ،‬ﻻ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺴﺒﺐ ﺑﺎﳌﺴﺒﺐ ﲟﱰﻟﺔ ﺍﳋﱪ‬
‫ﺍﻟﺼﺎﺩﻕ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﻣﺎ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ ‪ -‬ﻣﻦ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺳﺒﺐ ﳊﺼﻮﻝ ﺍﳋﲑ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﺃﻭ ﻏﲑﻩ‪،‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ١٣ - ١١‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ :‬ﺍﻵﻳﺔ ‪. ٤١‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﻳﺰﻋﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﻻ ﺣﺎﺟﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﻁ ( ‪ :‬ﻻ ﻳﻨﻔﻊ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺝ ﺩ ( ‪ :‬ﻳﺘﻜﻠﻢ ‪.‬‬

‫‪٦٧٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺴﺎﺋﺮ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻘﺪﺭﺓ ﻭﺍﳌﺸﺮﻭﻋﺔ‪ .‬ﻭﺳﻮﺍﺀ ﲰﻲ ﺳﺒﺒ‪‬ﺎ ﺃﻭ ﺟﺰﺀًﺍ ﻣﻦ ﺍﻟﺴﺒﺐ ﺃﻭ ﺷﺮﻃﹰﺎ‪،‬‬

‫)‪(1‬‬
‫ﺃﺭﺍﺩ ﺍﷲ ﺑﻌﺒﺪ ﺧﲑ‪‬ﺍ ﺃﳍﻤﻪ ﺩﻋﺎﺀﻩ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ‪ ،‬ﻭﺟﻌﻞ‬ ‫ﻓﺎﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻭﺍﺣﺪ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺍﺳﺘﻌﺎﻧﺘﻪ ﻭﺩﻋﺎﺀﻩ ﺳﺒﺒ‪‬ﺎ ﻟﻠﺨﲑ ﺍﻟﺬﻱ ﻗﻀﺎﻩ ﻟﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ " t‬ﺇﱐ ﻻ ﺃﲪﻞ‬
‫ﻫﻢ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﲪﻞ )‪ (2‬ﻫﻢ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﺃﳍﻤﺖ ﺍﻟﺪﻋﺎﺀ ﻓﺈﻥ ﺍﻹﺟﺎﺑﺔ ﻣﻌﻪ " )‪. (3‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺸﺒﻊ ﻋﺒﺪ‪‬ﺍ‪ ،‬ﺃﻭ ﻳﺮﻭﻳﻪ ﺃﳍﻤﻪ ﺃﻥ ﻳﺄﻛﻞ ﺃﻭ ﻳﺸﺮﺏ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ‬
‫ﺍﷲ ﺃﻥ ﻳﺘﻮﺏ ﻋﻠﻰ ﻋﺒﺪ ﺃﳍﻤﻪ ﺃﻥ ﻳﺘﻮﺏ‪ ،‬ﻓﻴﺘﻮﺏ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺮﲪﻪ ﻭﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ‬
‫ﻳﺴﺮﻩ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﺍﻗﺘﻀﺖ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﳋﲑﺍﺕ‪ ،‬ﺑﺄﺳﺒﺎ‪‬ﺎ ﺍﳌﻘﺪﺭﺓ ﳍﺎ‪،‬‬
‫ﻛﻤﺎ ﺍﻗﺘﻀﺖ ﻭﺟﻮﺩ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻭﺟﻮﺩ ﺍﻟﻮﻟﺪ ﺑﺎﻟﻮﻁﺀ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﻌﻠﻴﻢ‪.‬‬
‫ﻓﻤﺒﺪﺃ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﷲ‪ ،‬ﻭﲤﺎﻣﻬﺎ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻻ ﺃﻥ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻫﻮ ﺍﳌﺆﺛﺮ ﰲ ﺍﻟﺮﺏ‪ ،‬ﺃﻭ ﰲ‬
‫ﻣﻠﻜﻮﺕ ﺍﻟﺮﺏ‪ ،‬ﺑﻞ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﳌﺆﺛﺮ ﰲ ﻣﻠﻜﻮﺗﻪ ﻭﺟﺎﻋﻞ ﺩﻋﺎﺀ ﻋﺒﺪﻩ ﺳﺒﺒ‪‬ﺎ ﳌﺎ ﻳﺮﻳﺪﻩ‬
‫ﺃﺭﺃﻳﺖ ﺃﺩﻭﻳﺔ ﻧﺘﺪﺍﻭﻯ‬ ‫)‪(4‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻛﻤﺎ } ﻗﺎﻝ ﺭﺟﻞ ﻟﻠﻨﱯ ‪ r‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫)‪(5‬‬
‫ﻫﻞ ﺗﺮﺩ ﻣﻦ ﻗﺪﺭ ﺍﷲ ﺷﻴﺌﺎ؟ ﻗﺎﻝ‪ :‬ﻫﻲ ﻣﻦ ﻗﺪﺭ‬ ‫‪‬ﺎ‪ ،‬ﻭﺭﻗﻰ ﻧﺴﺘﺮﻗﻲ ‪‬ﺎ ﻭﺗﻘﻰ ﻧﺘﻘﻴﻬﺎ‬
‫ﺍﷲ { )‪. (6‬‬

‫ﻓﻴﻌﺘﻠﺠﺎﻥ ﺑﲔ ﺍﻟﺴﻤﺎﺀ‬ ‫)‪(1‬‬

‫} ﺇﻥ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺒﻼﺀ ﻟﻴﻠﺘﻘﻴﺎﻥ‬ ‫)‪(7‬‬
‫ﻭﻋﻨﻪ ‪ r‬ﻗﺎﻝ‬

‫)‪ (1‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻭﺇﺫ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ( ‪ :‬ﺃﳘﻞ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (3‬ﱂ ﺃﺟﺪﻩ ﰲ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (4‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ ( ‪.‬‬
‫)‪ (5‬ﺃﻱ ﻣﺎ ﻳﺘﺨﺬ ﻣﻦ ﺃﺳﺒﺎﺏ ﻟﻠﻮﻗﺎﻳﺔ ﻣﻦ ﺍﳌﺮﺽ ﻭﺍﻟﻌﺪﻭ ﻭﳓﻮﻩ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﺧﺰﺍﻣﺔ ﻋﻦ ﺃﺑﻴﻪ ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﻄﺐ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻗﻰ ﻭﺍﻷﺩﻭﻳﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٤٠٠ ، ٣٩٩ / ٤) ، ( ٢٠٦٥‬ﻭﻣﺮﺓ ﻗﺎﻝ ‪ :‬ﻋﻦ‬
‫ﺃﰊ ﺧﺰﺍﻣﺔ )‪ ، ( ٤٠٠ / ٤‬ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﺐ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺩﺍﺀ ﺇﻻ ﻟﻪ ﺷﻔﺎﺀ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، ( ١١٣٧ / ٢) ، ( ٣٤٣٧‬ﻋﻦ ﺃﰊ ﺧﺰﺍﻣﺔ ﺃﻳﻀﺎ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، ( ٤٢١ / ٣‬ﻋﻦ ﺃﰊ ﺧﺰﺍﻣﺔ‬
‫ﻋﻦ ﺃﺑﻴﻪ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (7‬ﻗﺎﻝ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ ( ‪.‬‬

‫‪٦٧٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻷﺭﺽ { )‪ (2‬ﻓﻬﺬﺍ ﰲ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺳﺒﺒ‪‬ﺎ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ )‪. (3‬‬
‫)‪(4‬‬
‫ﻭﺃﻋﻠﻰ ﻣﻦ ﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﻥ ﺭﺿﺎ ﺍﷲ ﻭﻓﺮﺣﻪ‪ ،‬ﻭﺿﺤﻜﻪ ﺑﺴﺒﺐ‬
‫ﺃﻋﻤﺎﻝ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻛﺬﻟﻚ ﻏﻀﺒﻪ ﻭﻣﻘﺘﻪ‪ .‬ﻭﻗﺪ ﺑﺴﻄﻨﺎ ﺍﻟﻜﻼﻡ‬
‫ﰲ )‪ (5‬ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻣﺎ ﻟﻠﻨﺎﺱ ﻓﻴﻪ ﻣﻦ ﺍﳌﻘﺎﻻﺕ ﻭﺍﻻﺿﻄﺮﺍﺏ )‪. (7) (6‬‬
‫ﻓﻤﺎ ﻓﺮﺽ ﻣﻦ ﺍﻷﺩﻋﻴﺔ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ ﺳﺒﺒ‪‬ﺎ‪ ،‬ﻓﻘﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﻏﺎﻟﺐ ﺍﻷﺩﻋﻴﺔ ﺍﻟﱵ ﻟﻴﺴﺖ ﻣﺸﺮﻭﻋﺔ ﻻ ﺗﻜﻮﻥ ﻫﻲ ﺍﻟﺴﺒﺐ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻻ‬
‫)‪(8‬‬
‫ﻛﺎﻟﻨﺬﺭ ﺳﻮﺍﺀ‪ .‬ﻓﺈﻥ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ‬ ‫ﺟﺰﺀًﺍ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻳﺘﻮﻫﻢ ﻭﳘﺎ ﻛﺎﺫﺑ‪‬ﺎ‬
‫ﺍﺑﻦ ﻋﻤﺮ " ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﻟﻨﺬﺭ ﻭﻗﺎﻝ‪ } :‬ﺇﻧﻪ ﻻ ﻳﺄﰐ ﲞﲑ ﻭﺇﳕﺎ ﻳﺴﺘﺨﺮﺝ ﺑﻪ ﻣﻦ‬

‫ﺍﻟﺒﺨﻴﻞ { )‪ (10) (9‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺇﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳﻘﺮﺏ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ‬
‫ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﻦ ﺍﷲ ﻗﺪﺭﻩ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺬﺭ ﻳﻮﺍﻓﻖ ﺍﻟﻘﺪﺭ ﻓﻴﺨﺮﺝ ﺑﺬﻟﻚ )‪ (11‬ﻣﻦ ﺍﻟﺒﺨﻴﻞ‪ ،‬ﻣﺎ ﱂ‬

‫)‪ (1‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻳﻠﺘﻘﻴﺎﻥ ‪.‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﺑﻠﻔﻆ ‪ " :‬ﻭﺇﻥ ﺍﻟﺒﻼﺀ ﻟﻴﱰﻝ ﻓﻴﺘﻠﻘﺎﻩ ﺍﻟﺪﻋﺎﺀ ﻓﻴﻌﺘﻠﺠﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ " ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ‬
‫ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ ﻭﱂ ﳜﺮﺟﺎﻩ ‪ .‬ﺍﳌﺴﺘﺪﺭﻙ )‪ ، ( ١٢٣ / ١‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‬
‫)‪ ، ( ١٩٢ ، ١٩١ / ٢٥‬ﺩﻭﻥ ﲣﺮﻳﺞ ‪.‬‬
‫)‪ (3‬ﻟﻼﺳﺘﺰﺍﺩﺓ ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ‪ :‬ﺭﺍﺟﻊ ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ )ﺹ ‪ ، ( ٤١١ - ٤٠٦‬ﲢﻘﻴﻖ ﺃﲪﺪ ﺷﺎﻛﺮ ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﻤﺎ ﻓﺮﺽ ﻣﻦ ﺍﻷﺩﻋﻴﺔ )ﺃﺭﺑﻌﺔ ﺳﻄﻮﺭ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ( ‪ :‬ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪ ( ١٣٨ ، ١٣٣ / ٣‬ﻭ )‪ ( ٣٥٦ - ٣٥١ / ٥‬ﻭ )‪ ( ١٠٥ - ٨٨ / ٦‬ﻭ ) ‪٨‬‬
‫‪ ( ٣٧٨ /‬ﻭﻏﲑﻫﺎ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻞ ﻻ ﻳﺘﻮﻫﻢ ﺇﻻ ﻭﳘﺎ ﻛﺎﺫﺑﺎ ‪.‬‬
‫)‪ (9‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻘﺪﺭ )‪ ، (٦٢٣٤‬ﻣﺴﻠﻢ ﺍﻟﻨﺬﺭ )‪ ، (١٦٣٩‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (٣٨٠٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ‬
‫ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (٣٢٨٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ )‪ ، (٢١٢٢‬ﺃﲪﺪ )‪ ، (٦١/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪. (٢٣٤٠‬‬
‫)‪ (10‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (11‬ﰲ )ﺏ ( ‪ :‬ﺫﻟﻚ ‪.‬‬

‫‪٦٧٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻜﻦ ﺍﻟﺒﺨﻴﻞ ﻳﺮﻳﺪ ﺃﻥ ﳜﺮﺝ { )‪. (1‬‬

‫ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳﺄﰐ ﲞﲑ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳉﺎﻟﺒﺔ ﻟﻠﺨﲑ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺪﺍﻓﻌﺔ ﻟﺸﺮ ﺃﺻﻠﹰﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻮﺍﻓﻖ ﺍﻟﻘﺪﺭ ﻣﻮﺍﻓﻘﺔ ﻛﻤﺎ ﺗﻮﺍﻓﻘﻪ ﺳﺎﺋﺮ ﺍﻷﺳﺒﺎﺏ ﻓﻴﺨﺮﺝ ﻣﻦ ﺍﻟﺒﺨﻴﻞ‬
‫ﺣﻴﻨﺌﺬ ﻣﺎ ﱂ ﻳﻜﻦ ﳜﺮﺟﻪ ﻣﻦ ﻗﺒﻞ ﺫﻟﻚ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺄﻧﺖ ﺗﺮﻯ ﺍﻟﺬﻳﻦ ﳛﻜﻮﻥ ﺃ‪‬ﻢ ﻭﻗﻌﻮﺍ ﰲ‬
‫)‪(2‬‬
‫ﺗﻜﺸﻒ ﺷﺪﺍﺋﺪﻫﻢ‪ ،‬ﺃﻛﺜﺮ ‪ -‬ﺃﻭ ﻗﺮﻳﺒ‪‬ﺎ ‪ -‬ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ‬ ‫ﺷﺪﺍﺋﺪ‪ ،‬ﻓﻨﺬﺭﻭﺍ ﻧﺬﻭﺭ‪‬ﺍ‬
‫)‪(3‬‬
‫ﺑﺬﻟﻚ؛‬ ‫ﺩﻋﻮﺍ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﻓﻘﻀﻴﺖ ﺣﻮﺍﺋﺠﻬﻢ‪ ،‬ﺑﻞ ﻣﻦ ﻛﺜﺮﺓ ﺍﻏﺘﺮﺍﺭ ﺍﳌﻀﻠﲔ‬
‫)‪(4‬‬
‫ﺻﺎﺭﺕ ﺍﻟﻨﺬﻭﺭ ﺍﶈﺮﻣﺔ ﰲ ﺍﻟﺸﺮﻉ ﻣﺂﻛﻞ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺴﺪﻧﺔ ﻭﺍ‪‬ﺎﻭﺭﻳﻦ‪ ،‬ﻭﺍﻟﻌﺎﻛﻔﲔ ﻋﻨﺪ‬
‫ﺑﻌﺾ ﺍﳌﺴﺎﺟﺪ ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﻭﻳﺄﺧﺬﻭﻥ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺷﻴﺌﹰﺎ ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻭﺃﻭﻟﺌﻚ ﺍﻟﻨﺎﺫﺭﻭﻥ ﻳﻘﻮﻝ‬
‫)‪(5‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻵﺧﺮ‪:‬‬ ‫ﺃﺣﺪﻫﻢ‪ :‬ﻣﺮﺿﺖ ﻓﻨﺬﺭﺕ‪ .‬ﻭﻳﻘﻮﻝ ﺁﺧﺮ‪ :‬ﺧﺮﺝ ﻋﻠﻲ ﺍﶈﺎﺭﺑﻮﻥ ﻓﻨﺬﺭﺕ‬
‫ﺭﻛﺒﺖ ﺍﻟﺒﺤﺮ ﻓﻨﺬﺭﺕ )‪ . (6‬ﻭﻳﻘﻮﻝ ﺍﻵﺧﺮ‪ :‬ﺣﺒﺴﺖ ﻓﻨﺬﺭﺕ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻵﺧﺮ‪ :‬ﺃﺻﺎﺑﺘﲏ ﻓﺎﻗﺔ‬
‫ﻓﻨﺬﺭﺕ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻡ ﺑﻨﻔﻮﺳﻬﻢ‪ ،‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺬﻭﺭ ﻫﻲ ﺍﻟﺴﺒﺐ ﰲ ﺣﺼﻮﻝ ﻣﻄﻠﻮ‪‬ﻢ‪ ،‬ﻭﺩﻓﻊ ﻣﺮﻫﻮ‪‬ﻢ‪.‬‬
‫ﻭﻗﺪ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺃﻥ ﻧﺬﺭ ﻃﺎﻋﺔ ﺍﷲ ‪ -‬ﻓﻀﻠﹰﺎ ﻋﻦ ﻣﻌﺼﻴﺘﻪ ‪ -‬ﻟﻴﺲ ﺳﺒﺒ‪‬ﺎ ﳊﺼﻮﻝ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻣﻮﺍﻓﻘﺔ ﻛﻤﺎ ﻳﻮﺍﻓﻖ ﺳﺎﺋﺮ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﻤﺎ‬ ‫ﻭﺇﳕﺎ ﺍﳋﲑ ﺍﻟﺬﻱ ﳛﺼﻞ ﻟﻠﻨﺎﺫﺭ ﻳﻮﺍﻓﻘﻪ‬ ‫ﺍﳋﲑ‬
‫)‪(9‬‬
‫ﺑﺄﻛﺜﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺬﻭﺭ ﰲ ﺣﺼﻮﻝ‬ ‫ﻫﺬﻩ ﺍﻷﺩﻋﻴﺔ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺬﺭ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻨﺬﺭ ﻭﺃﻧﻪ ﻻ ﻳﺮﺩ ﺷﻴﺌﺎ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪٣) ، ( ٧ - ١٦٤٠‬‬
‫‪. ( ١٢٦٢ /‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻧﺬﺭﺍ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ ﺩ ( ‪ :‬ﺍﳌﺒﻄﻠﲔ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻀﺎﻟﲔ ﺍﳌﻀﻠﲔ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻌﺎﻛﻔﲔ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪.‬‬
‫)‪ (5‬ﻗﻮﻟﻪ ‪ :‬ﻭﻳﻘﻮﻝ ﺁﺧﺮ ‪ :‬ﺧﺮﺝ ﻋﻠﻲ ﺍﶈﺎﺭﺑﻮﻥ ﻓﻨﺬﺭﺕ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﺝ ﺩ ( ‪.‬‬
‫)‪ (6‬ﻗﻮﻟﻪ ‪ :‬ﻭﻳﻘﻮﻝ ﺁﺧﺮ ‪ :‬ﺭﻛﺒﺖ ﺍﻟﻨﺤﺮ ﻓﻨﺬﺭﺕ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺝ ﺩ ( ‪ :‬ﺳﺒﺒﺎ ﻟﻠﺨﲑ ‪ ،‬ﻭﰲ )ﺩ ( ‪ :‬ﳊﺼﻮﻝ ﺧﲑ ‪.‬‬
‫)‪ (8‬ﻳﻮﺍﻓﻘﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (9‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺑﻞ ﲡﺪ )ﻧﺼﻒ ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ( ‪.‬‬

‫‪٦٧٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﳌﻄﻠﻮﺏ‪ .‬ﺑﻞ ﲡﺪ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﻜﺎﻥ ﺍﻟﻔﻼﱐ‪ ،‬ﺃﻭ ﺍﳌﺸﻬﺪ ﺍﻟﻔﻼﱐ‪ ،‬ﺃﻭ ﺍﻟﻘﱪ‬
‫ﺍﻟﻔﻼﱐ‪ ،‬ﻳﻘﺒﻞ ﺍﻟﻨﺬﺭ‪ ،‬ﲟﻌﲎ ﺃ‪‬ﻢ ﻧﺬﺭﻭﺍ ﻟﻪ ﻧﺬﺭ‪‬ﺍ ﺇﻥ ﻗﻀﻴﺖ ﺣﺎﺟﺘﻬﻢ‪ ،‬ﻭﻗﻀﻴﺖ )‪ . (2‬ﻛﻤﺎ‬
‫ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻠﻮﻥ‪ :‬ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﳌﺸﻬﺪ ﺍﻟﻔﻼﱐ‪ ،‬ﺃﻭ ﺍﻟﻘﱪ ﺍﻟﻔﻼﱐ‪ ،‬ﻣﺴﺘﺠﺎﺏ‪ ،‬ﲟﻌﲎ ﺃ‪‬ﻢ ﺩﻋﻮﺍ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺇﱃ‬ ‫ﻗﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ‬ ‫ﻫﻨﺎﻙ ﻣﺮﺓ‪ ،‬ﻓﺮﺃﻭﺍ ﺃﺛﺮ ﺍﻹﺟﺎﺑﺔ‪ .‬ﺑﻞ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺒﻄﻠﻮﻥ ﻳﻀﻴﻔﻮﻥ‬
‫ﺧﺼﻮﺹ ﻧﺬﺭ ﺍﳌﻌﺼﻴﺔ )‪ (5‬ﻣﻊ ﺃﻥ ﺟﻨﺲ ﺍﻟﻨﺬﺭ ﻻ ﺃﺛﺮ ﻟﻪ ﰲ ﺫﻟﻚ‪ ،‬ﱂ ﻳﺒﻌﺪ ﻣﻨﻬﻢ ﺇﺫﺍ ﺃﺿﺎﻓﻮﺍ‬
‫ﺣﺼﻮﻝ ﻏﺮﺿﻬﻢ ﺇﱃ ﺧﺼﻮﺹ ﺍﻟﺪﻋﺎﺀ ﲟﻜﺎﻥ ﻻ ﺧﺼﻮﺹ ﻟﻪ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻷﻥ ﺟﻨﺲ ﺍﻟﺪﻋﺎﺀ‬
‫ﻫﻨﺎ ﻣﺆﺛﺮ‪ ،‬ﻓﺎﻹﺿﺎﻓﺔ ﺇﻟﻴﻪ ﳑﻜﻨﺔ‪ ،‬ﲞﻼﻑ ﺟﻨﺲ ﺍﻟﻨﺬﺭ ﻓﺈﻧﻪ ﻻ ﻳﺆﺛﺮ‪.‬‬
‫ﻭﺍﻟﻐﺮﺽ ﺃﻥ ﻳﻌﺮﻑ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺇﺫﺍ ﺯﻳﻦ ﳍﻢ ﻧﺴﺒﺔ ﺍﻷﺛﺮ ﺇﱃ ﻣﺎ ﻻ ﻳﺆﺛﺮ ﻧﻮﻋ‪‬ﺎ ﻭﻻ ﻭﺻﻔﹰﺎ‪،‬‬
‫ﻓﻨﺴﺒﺘﻪ ﺇﱃ ﻭﺻﻒ ﻗﺪ ﺛﺒﺖ ﺗﺄﺛﲑ ﻧﻮﻋﻪ ﺃﻭﱃ ﺃﻥ ﻳﺰﻳﻦ ﳍﻢ‪ .‬ﰒ ﻛﻤﺎ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ‬
‫ﻣﻨﻬﻢ ﺻﺤﻴﺤ‪‬ﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﻫﺬﺍ‪ ،‬ﺇﺫ ﻛﻼﳘﺎ ﳐﺎﻟﻒ ﻟﻠﺸﺮﻉ‪.‬‬
‫ﻭﳑﺎ ﻳﻮﺿﺢ ﺫﻟﻚ ‪ :‬ﺃﻥ ﺍﻋﺘﻘﺎﺩ ﺍﳌﻌﺘﻘﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺃﻭ ﻫﺬﺍ ﺍﻟﻨﺬﺭ ﻛﺎﻥ ﻫﻮ ﺍﻟﺴﺒﺐ‪ ،‬ﺃﻭ‬
‫ﺑﻌﺾ ﺍﻟﺴﺒﺐ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺩﻻﻟﺔ‪ ،‬ﻭﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻟﻐﺎﻟﺐ ﺇﻻ‬
‫ﺍﻻﻗﺘﺮﺍﻥ ﺃﺣﻴﺎﻧ‪‬ﺎ‪ ،‬ﺃﻋﲏ‪ :‬ﻭﺟﻮﺩﳘﺎ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺗﺮﺍﺧﻲ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ﻣﻜﺎﻧ‪‬ﺎ ﺃﻭ ﺯﻣﺎﻧ‪‬ﺎ ﻣﻊ‬
‫ﺍﻻﻧﺘﻘﺎﺽ )‪ (7) (6‬ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﺍﻻﻗﺘﺮﺍﻥ‪ ،‬ﻭﳎﺮﺩ ﺍﻗﺘﺮﺍﻥ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺸﻲﺀ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﻣﻊ‬

‫)‪ (1‬ﺃﻭ ﺍﻟﻘﱪ ﺍﻟﻔﻼﱐ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬

‫)‪ (2‬ﻭﻗﻀﻴﺖ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ( ‪ :‬ﻳﻀﻔﻮﻥ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺣﺎﺟﺎ‪‬ﻢ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﻟﻮﺭﻗﺔ )‪ ( ١٦١‬ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ )ﻁ ( ﻭﺟﺪﺕ ‪‬ﻤﻴﺸﺎ ﻫﺬﺍ ﻧﺼﻪ ‪ " :‬ﻳﻘﻮﻝ ﺩﺍﻭﺩ ﺍﻟﻄﺒﻴﺐ ‪ :‬ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺇﳕﺎ‬
‫ﺃﺻﻠﻬﺎ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻨﺬﺭﻭﻥ ﰲ ﻛﻞ ﺷﻲﺀ ﺃﺻﺎ‪‬ﻢ ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻗﻴﻞ ﻷﺣﺪﻫﻢ ‪ :‬ﺻﻞ ﺃﻭ ﺻﻢ ﺃﻭ ﺗﺼﺪﻕ ‪ ،‬ﻳﻘﻮﻝ ‪:‬‬
‫ﻻ ‪ ،‬ﻭﻟﻜﻦ ﺃﻧﺬﺭ ﻟﻠﻤﻜﺎﻥ ﺍﻟﻔﻼﱐ ﺃﻭ ﻟﻠﻌﺠﻮﺯ ﺍﻟﻔﻼﻧﻴﺔ ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪ .‬ﻭﺑﻌﺾ ﺟﻬﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‬
‫‪ ،‬ﺣﱴ ﺇﱐ ﺃﻋﺮﻑ ﺷﻴﺨﺎ ﻣﻦ ﻣﺸﺎﻳﺦ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺸﻬﻮﺭﻭﻥ ﻳﻨﺬﺭ ﺯﻳﺘﺎ ﻟﻠﻜﻨﻴﺴﺔ ﺍﻟﱵ ﳍﻢ ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﺎ ﻟﻠﺨﻀﺮ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﺮﻳﺔ )ﺟﻮﺑﺮ ( ‪ ،‬ﻭﻳﻘﻮﻝ ‪ :‬ﺟﺮﺑﺖ ﺫﻟﻚ ﻓﻮﺟﺪﺗﻪ ﻧﺎﺟﺤﺎ ‪ ،‬ﻓﻬﺬﺍ ﺍﳉﺎﻫﻞ ﳑﺎ ﻛﺎﻥ ﻳﻌﻴﻨﻬﻢ ﰲ ﺃﻣﺮ‬
‫ﺩﻳﻨﻬﻢ " ‪ .‬ﲤﺖ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ ( ‪ :‬ﻣﻊ ﺍﻧﺘﻘﺎﺽ ‪.‬‬
‫)‪ (7‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻟﻴﺲ ﺩﻟﻴﻼ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ ( ‪ ،‬ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬

‫‪٦٧٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻘﻼﺀ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺳﺒﺐ ﺁﺧﺮ ﺻﺎﱀ‪ ،‬ﺇﺫ‬ ‫ﺍﻧﺘﻘﺎﺿﻪ‪ ،‬ﻟﻴﺲ ﺩﻟﻴﻠﹰﺎ ﻋﻠﻰ ﺍﻟﻐﻠﺒﺔ‬
‫ﲣﻠﻒ ﺍﻷﺛﺮ ﻋﻨﻪ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻐﻠﺒﺔ )‪. (2‬‬
‫ﻓﺈﻥ ﻗﻴﻞ ‪ :‬ﺇﻥ ﺍﻟﺘﺨﻠﻒ ﺑﻔﻮﺍﺕ ﺷﺮﻁ‪ ،‬ﺃﻭ ﻟﻮﺟﻮﺩ ﻣﺎﻧﻊ‪.‬‬
‫ﻗﻴﻞ ‪ :‬ﺑﻞ ﺍﻻﻗﺘﺮﺍﻥ ﻟﻮﺟﻮﺩ ﺳﺒﺐ ﺁﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻓﺈﻧﺎ ﻧﺮﻯ ﺍﷲ ﰲ ﻛﻞ ﻭﻗﺖ‬
‫ﻳﻘﻀﻲ ﺍﳊﺎﺟﺎﺕ ﻭﻳﻔﺮﺝ ﺍﻟﻜﺮﺑﺎﺕ‪ ،‬ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻻ ﳛﺼﻴﻬﺎ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﻨﺎﻩ‬
‫)‪(3‬‬
‫ﺷﻴﺌﹰﺎ‬ ‫ﳛﺪﺙ ﺍﳌﻄﻠﻮﺏ ﻣﻊ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﳌﺒﺘﺪﻉ‪ ،‬ﺇﻻ ﻧﺎﺩﺭ‪‬ﺍ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﻨﺎﻩ ﻗﺪ ﺃﺣﺪﺙ‬
‫ﻭﻛﺎﻥ ﺍﻟﺪﻋﺎﺀ ﺍﳌﺒﺘﺪﻉ ﻗﺪ ﻭﺟﺪ‪ ،‬ﻛﺎﻥ ﺇﺣﺎﻟﺔ ﺣﺪﻭﺙ ﺍﳊﺎﺩﺙ ﻋﻠﻰ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ‬
‫ﻻ ﳛﺼﻴﻬﺎ ﺇﻻ ﺍﷲ‪ ،‬ﺃﻭﱃ ﻣﻦ ﺇﺣﺎﻟﺘﻪ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺜﺒﺖ ﻛﻮﻧﻪ ﺳﺒﺒ‪‬ﺎ‪.‬‬
‫ﰒ ﺍﻻﻗﺘﺮﺍﻥ ‪ :‬ﺇﻥ ﻛﺎﻥ ﺩﻟﻴﻠﹰﺎ ﻋﻠﻰ ﺍﻟﻌﻠﺔ‪ ،‬ﻓﺎﻻﻧﺘﻘﺎﺽ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻣﻬﺎ‪.‬‬
‫ﻭﻫﻨﺎ ﺍﻓﺘﺮﻕ ﺍﻟﻨﺎﺱ ﺛﻼﺙ ﻓﺮﻕ‪ :‬ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺿﺎﻟﻮﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻓﺎﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ‪ ،‬ﻳﻄﻌﻨﻮﻥ ﰲ ﻋﺎﻣﺔ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺸﺮﻭﻋﺔ ﻭﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪:‬‬
‫)‪(4‬‬
‫ﻻ ﻳﺆﺛﺮ ﻭﻳﺘﺼﻞ ﺑﺬﻟﻚ ﺍﻟﻜﻼﻡ ﰲ ﺩﻻﻟﺔ ﺍﻵﻳﺎﺕ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻋﺎﺀ ﺍﳌﺸﺮﻭﻉ ﻗﺪ ﻳﺆﺛﺮ‪ ،‬ﻭﻗﺪ‬
‫ﺗﺼﺪﻳﻖ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺍﻟﻀﺎﻟﻮﻥ ‪ :‬ﻳﺘﻮﳘﻮﻥ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺘﺨﻴﻞ ﺳﺒﺒ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺪﺧﻞ ﰲ ﺩﻳﻦ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍ‪‬ﻮﺱ‪ ،‬ﻭﻏﲑﻫﻢ‪ .‬ﻭﺍﳌﺘﻜﺎﻳﺴﻮﻥ )‪ (5‬ﻣﻦ ﺍﳌﺘﻔﻠﺴﻔﺔ ﳛﻴﻠﻮﻥ ﺫﻟﻚ ﻋﻠﻰ ﺃﻣﻮﺭ ﻓﻠﻜﻴﺔ‪،‬‬
‫ﻭﻗﻮﻯ ﻧﻔﺴﺎﻧﻴﺔ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﻃﺒﻴﻌﻴﺔ‪ ،‬ﻳﺪﻭﺭﻭﻥ ﺣﻮﳍﺎ‪ ،‬ﻻ ﻳﻌﺪﻟﻮﻥ ﻋﻨﻬﺎ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﳌﻬﺘﺪﻭﻥ ‪ ،‬ﻓﻬﻢ ﻻ ﻳﻨﻜﺮﻭﻥ ﻣﺎ ﺧﻠﻘﻪ )‪ (6‬ﺍﷲ ﻣﻦ ﺍﻟﻘﻮﻯ ﻭﺍﻟﻄﺒﺎﺋﻊ ﰲ ﲨﻴﻊ ﺍﻷﺟﺴﺎﻡ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻌﻠﺔ ‪ ،‬ﻭﻫﻮ ﺃﺻﺢ ﻟﻠﺴﻴﺎﻕ ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﺑﻌﺪﻩ ‪ ،‬ﻟﻜﻦ ﻣﺎ ﺃﺛﺒﺘﻪ ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ‬
‫ﻭﻳﻘﻮﻡ ﺑﻪ ﺍﳌﻌﲎ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻌﻠﻴﺔ ‪ ،‬ﻭﻫﻮ ﻛﻤﺎ ﺃﺳﻠﻔﺖ ﰲ ﺍﳍﺎﻣﺶ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻥ ﺷﻴﺌﺎ ‪.‬‬
‫)‪ (4‬ﻭﻗﺪ ﻻ ﻳﺆﺛﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (5‬ﺃﻱ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺍﻟﻜﻴﺲ ‪ :‬ﻭﻫﻮ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻐﻠﺒﺔ ﺑﻘﻮﺓ ﺍﳊﺠﺔ ﺍﻟﻌﻘﻴﻠﺔ ‪ ،‬ﻭﺍﻟﻜﻴﺲ ﺿﺪ ﺍﳊﻤﻖ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ‬
‫ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻜﺎﻑ ‪ ،‬ﺑﺎﺏ ﺍﻟﺴﲔ )‪. ( ٢٥٧ / ٢‬‬
‫)‪ (6‬ﰲ )ﺏ ( ‪ :‬ﻣﺎ ﺧﻠﻖ ﺍﷲ ‪.‬‬

‫‪٦٨٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﺇﺫ ﺍﳉﻤﻴﻊ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻟﻜﻨﻬﻢ ﻳﺆﻣﻨﻮﻥ ﲟﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﻗﺪﺭﺓ ﺍﷲ ﺍﻟﱵ ﻫﻮ ‪‬ﺎ ﻋﻠﻰ‬
‫ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪ ،‬ﻭﻣﻦ ﺃﻧﻪ ﻛﻞ ﻳﻮﻡ ﻫﻮ ﰲ ﺷﺄﻥ‪ ،‬ﻭﻣﻦ ﺃﻥ ﺇﺟﺎﺑﺘﻪ ﻟﻌﺒﺪﻩ ﺍﳌﺆﻣﻦ )‪ (1‬ﺧﺎﺭﺟﺔ ﻋﻦ‬
‫)‪(2‬‬
‫ﻭﺑﺄﻥ ﺍﷲ ﳜﺮﻕ ﺍﻟﻌﺎﺩﺍﺕ ﻷﻧﺒﻴﺎﺋﻪ‪ ،‬ﻹﻇﻬﺎﺭ‬ ‫ﻗﻮﺓ ﻧﻔﺴﻪ‪ ،‬ﻭﺗﺼﺮﻑ ﺟﺴﻤﻪ ﻭﺭﻭﺣﻪ‬
‫ﺻﺪﻗﻬﻢ‪ (3) ،‬ﻭﻹﻛﺮﺍﻣﻬﻢ ﺑﺬﻟﻚ‪ .‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺣﻜﻤﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﳜﺮﻗﻬﺎ ﻷﻭﻟﻴﺎﺋﻪ‪ :‬ﺗﺎﺭﺓ ﻟﺘﺄﻳﻴﺪ ﺩﻳﻨﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﺗﺎﺭﺓ ﺗﻌﺠﻴﻠﹰﺎ ﻟﺒﻌﺾ ﺛﻮﺍ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﺗﺎﺭﺓ ﺇﻧﻌﺎﻣ‪‬ﺎ ﻋﻠﻴﻬﻢ ﲜﻠﺐ ﻧﻌﻤﺔ‪ ،‬ﺃﻭ ﺩﻓﻊ ﻧﻘﻤﺔ‪ ،‬ﻭﻟﻐﲑ ﺫﻟﻚ‪ ،‬ﻭﻳﺆﻣﻨﻮﻥ ﺑﺄﻥ ﺍﷲ ﻳﺮﺩ ﲟﺎ‬
‫ﺃﻣﺮﻫﻢ )‪ (4‬ﺑﻪ‪ ،‬ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺍﻟﺪﻋﻮﺍﺕ ﺍﳌﺸﺮﻭﻋﺔ ‪ (5) -‬ﻣﺎ ﺟﻌﻠﻪ ﰲ ﻗﻮﻯ ﺍﻷﺟﺴﺎﻡ‬
‫)‪(6‬‬
‫ﻭﻻ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺍﻷﻭﻫﺎﻡ ﺍﻟﱵ ﺩﻟﺖ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﻓﺴﺎﺩﻫﺎ‪،‬‬ ‫ﻭﺍﻷﻧﻔﺲ‬
‫ﻭﻻ ﻳﻌﻤﻠﻮﻥ ﲟﺎ ﺣﺮﻣﺘﻪ ﺍﻟﺸﺮﻳﻌﺔ‪ (7) ،‬ﻭﺇﻥ ﻇﻦ ﺃﻥ ﻟﻪ ﺗﺄﺛﲑ‪‬ﺍ )‪. (8‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺑﻐﻠﺒﺔ )‪ (9‬ﺍﻟﺴﺒﺐ ‪ :‬ﻓﻠﻪ ﻃﺮﻕ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﻟﻪ ﻃﺮﻕ ﰲ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﻣﻨﻬﺎ‪ :‬ﺍﻻﺿﻄﺮﺍﺭ )‪ } (10‬ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﳌﺎ ﻋﻄﺸﻮﺍ ﻭﺟﺎﻋﻮﺍ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬

‫)‪ (1‬ﰲ )ﺏ ( ‪ :‬ﺇﺟﺎﺑﺔ ﺧﺎﺭﺟﺔ ‪.‬‬

‫)‪ (2‬ﺃﻱ ﻧﻔﺲ ﺍﻟﻌﺒﺪ ﻭﺟﺴﻤﻪ ﻭﺭﻭﺣﻪ ‪.‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺛﻮﺍ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ )ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺮﺩ ﻣﺎ ﺃﻣﺮﻫﻢ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﻣﺎ ﺟﻌﻠﻪ ‪.‬‬
‫)‪ (6‬ﻣﻌﻨﺎﻩ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ : -‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﺩ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻣﺎ ﻓﻴﻪ ﺿﺮﺭ ﻋﻠﻴﻪ ﺻﺎﺩﺭ ﻋﻦ ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﻫﻲ ﺍﻷﺟﺴﺎﻡ ‪،‬‬
‫ﻭﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﱵ ﻫﻲ ﺍﻷﻧﻔﺲ ‪ ،‬ﺑﺴﺒﺐ ﺩﻋﺎﺋﻪ ﻭﺃﻋﻤﺎﻟﻪ ﺍﻟﺼﺎﳊﺔ ‪.‬‬
‫)‪ (7‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻛﻤﺎ ﻟﻪ ﻃﺮﻕ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ ﺧﺎﻟﻔﺖ ﺑﻪ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ ﺑﻌﺪ ﻗﻮﻟﻪ ‪ " :‬ﻭﺇﻥ ﻇﻦ ﺃﻥ ﻟﻪ‬
‫ﺗﺄﺛﲑﺍ " ‪ ،‬ﺟﺎﺀﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ ‪ " :‬ﻭﺑﺎﳉﻤﻠﺔ ‪ :‬ﻓﺎﻟﻌﻠﻢ ﺑﺄﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ " ﺇﱃ ﻗﻮﻟﻪ ‪ " :‬ﻣﻦ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻠﻴﻪ ﻛﻤﺎ‬
‫ﺗﻘﺪﻡ " ‪ ،‬ﻣﻘﺪﺍﺭ ﻧﺼﻒ ﺻﻔﺤﺔ ﺗﻘﺮﻳﺒﺎ ‪ ،‬ﻭﺍﻟﱵ ﺳﺘﺄﰐ ﺑﻌﺪ ﺻﻔﺤﺘﲔ ‪ ،‬ﺑﻌﺪ ﻗﻮﻟﻪ ‪ " :‬ﺣﱴ ﻻ ﳝﻴﺰﻭﺍ ﺑﲔ ﺍﳊﻖ‬
‫ﻭﺍﻟﺒﺎﻃﻞ " ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻫﻮ ﻣﺎ ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺃﻗﺮﺏ ﳌﻨﺎﺳﺒﺔ ﺍﻟﺴﻴﺎﻕ ‪.‬‬
‫)‪ (9‬ﻫﻨﺎ ﺍﺗﻔﻘﺖ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ‪ ،‬ﺣﱴ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺜﺒﺘﺔ ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﺟﺢ ‪ ،‬ﳌﺎ ﺃﺛﺒﺘﻪ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻗﺒﻞ‬
‫ﻗﻠﻴﻞ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ ( ‪ :‬ﺑﺎﻹﺿﺮﺍﺭ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺄﺧﺬ ﻏﲑ ﻣﺮﺓ ﻣﺎﺀ ﻗﻠﻴﻠﹰﺎ‪ ،‬ﻓﻮﺿﻊ ﻳﺪﻩ ﺍﻟﻜﺮﳝﺔ )‪ (1‬ﻓﻴﻪ ﺣﱴ ﻓﺎﺭ ﺍﳌﺎﺀ ﻣﻦ ﺑﲔ ﺃﺻﺎﺑﻌﻪ )‪ (2‬ﻭﻭﺿﻊ‬
‫ﻳﺪﻩ ﺍﻟﻜﺮﳝﺔ ﰲ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺑﺮﻙ ﻓﻴﻪ ﺣﱴ ﻛﺜﺮ ﻛﺜﺮﺓ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻌﺎﺩﺓ { )‪ (3‬ﻓﺈﻥ ﺍﻟﻌﻠﻢ ‪‬ﺬﺍ‬
‫ﺍﻻﻗﺘﺮﺍﻥ ﺍﳌﻌﲔ‪ ،‬ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻛﺜﺮﺓ ﺍﳌﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ ﻛﺎﻧﺖ ﺑﺴﺒﺒﻪ ‪ r‬ﻋﻠﻤ‪‬ﺎ ﺿﺮﻭﺭﻳ‪‬ﺎ‪ ،‬ﻛﻤﺎ‬
‫)‪(4‬‬
‫ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺿ‪‬ﺮﺏ ﺑﺎﻟﺴﻴﻒ ﺿﺮﺑﺔ ﺷﺪﻳﺪﺓ ﺻﺮﻋﺘﻪ ﻓﻤﺎﺕ‪ ،‬ﺃﻥ ﺍﳌﻮﺕ ﻛﺎﻥ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ‬
‫)‪(5‬‬
‫ﺃﻭﻛﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻛﺜﺮﺓ ﺍﳌﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ ﻟﻴﺲ ﻟﻪ ﺳﺒﺐ ﻣﻌﺘﺎﺩ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺃﺻﻠﹰﺎ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﺍﻟﻌﻠﻢ ‪‬ﺬﻩ ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﻳﻮﺟﺐ ﻋﻠﻤ‪‬ﺎ ﺿﺮﻭﺭﻳ‪‬ﺎ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﳌﺎ } ﺩﻋﺎ ‪ r‬ﻷﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥ ﻳﻜﺜﺮ ﺍﷲ ﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ { )‪ ، (6‬ﻓﻜﺎﻥ ﳔﻠﻪ‬
‫ﳛﻤﻞ ﰲ ﺍﻟﺴﻨﺔ ﻣﺮﺗﲔ‪ ،‬ﺧﻼﻑ ﻋﺎﺩﺓ ﺑﻠﺪﻩ‪ ،‬ﻭﺭﺃﻯ ﻣﻦ ﻭﻟﺪﻩ ﻭﻭﻟﺪ ﻭﻟﺪﻩ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ )‪ (7‬ﻓﺈﻥ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﻳﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﺭﺃﻯ ﻃﻔﻠﹰﺎ ﻳﺒﻜﻲ ﺑﻜﺎﺀ ﺷﺪﻳﺪ‪‬ﺍ‪ ،‬ﻓﺄﻟﻘﻤﺘﻪ ﺃﻣﻪ ﺍﻟﺜﺪﻱ ﻓﺴﻜﻦ‪ ،‬ﻋﻠﻢ ﻳﻘﻴﻨ‪‬ﺎ ﺃﻥ‬
‫ﺳﻜﻮﻧﻪ )‪ (8‬ﻛﺎﻥ ﻷﺟﻞ ﺍﻟﻠﱭ )‪. (9‬‬
‫ﻭﺍﻻﺣﺘﻤﺎﻻﺕ‪ ،‬ﻭﺇﻥ ﺗﻄﺮﻗﺖ ﺇﱃ ﺍﻟﻨﻮﻉ‪ ،‬ﻓﺈ‪‬ﺎ ﻗﺪ ﻻ ﺗﺘﻄﺮﻕ ﺇﱃ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ‪.‬‬

‫)‪ (1‬ﻗﻮﻟﻪ ‪ :‬ﺍﻟﻜﺮﳝﺔ ﻓﻴﻪ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ ( ‪.‬‬

‫)‪ (2‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺃﺣﺎﺩﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﺣﺎﺩﻳﺚ )‪ ( ٢٠٠ ، ١٩٥ ، ١٦٩‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ( ٢٢٧٩‬ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ٢٦١٨ ، ٢٤٨٤‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ٢٧‬ﻣﻦ ﻣﺴﻠﻢ ‪ ،‬ﻭﻫﺬﻩ ﺷﻮﺍﻫﺪ ﳌﺎ‬
‫ﺳﺎﻗﻪ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﺇﻻ ﻓﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻟﻚ ﻛﺜﲑﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ‪.‬‬
‫)‪ (4‬ﺑﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (5‬ﺃﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺝ ﺩ ﻁ ( ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٦٠١٧‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٦٦٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٨٢٧‬ﺃﲪﺪ‬
‫)‪. (١٠٨/٣‬‬
‫)‪ ( 7‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ ‪ ،‬ﺑﺎﺏ ) ‪ ، ( ٦١‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫) ‪ ( ٢٢٨ / ٤ ) ، ( ١٩٨٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﺎﺏ‬
‫ﻓﻀﺎﺋﻞ ﺃﻧﺲ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ ) ‪. ( ١٩٢٨ / ٤) ، ( ٢٤٨٠‬‬
‫)‪ (8‬ﻛﺬﺍ ﰲ )ﺝ ﺩ ( ‪ :‬ﺳﻜﻮﻧﻪ ‪ .‬ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ :‬ﺳﻜﻮﺗﻪ ‪.‬‬
‫)‪ (9‬ﺃﻱ ﺍﻟﺴﺒﺐ ‪ :‬ﺭﺿﺎﻋﻪ ﻣﻦ ﺍﻟﻠﱭ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻷﺟﻞ ﺍﺭﺗﻀﺎﻋﻪ ﺍﻟﻠﱭ ‪ .‬ﻭﻫﻮ ﺗﻔﺴﲑ ﻟﻠﻌﺒﺎﺭﺓ ‪.‬‬

‫‪٦٨٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺬﻟﻚ ﺍﻷﺩﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﻳﺪﻋﻮ ﺑﺪﻋﺎﺀ ﻓﲑﻯ ﺍﳌﺪﻋﻮ ﺑﻌﻴﻨﻪ ﻣﻊ ﻋﺪﻡ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻘﺘﻀﻴﺔ ﻟﻪ‪،‬‬
‫ﺃﻭ ﻳﻔﻌﻞ ﻓﻌﻠﹰﺎ ﻛﺬﻟﻚ ﻓﻴﺠﺪﻩ ﻛﺬﻟﻚ )‪ (1‬ﻛﺎﻟﻌﻼﺀ ﺑﻦ ﺍﳊﻀﺮﻣﻲ ‪ t‬ﳌﺎ ﻗﺎﻝ‪ :‬ﻳﺎ ﻋﻠﻴﻢ‪ ،‬ﻳﺎ ﺣﻠﻴﻢ‪،‬‬
‫ﻳﺎ ﻋﻠﻲ‪ ،‬ﻳﺎ ﻋﻈﻴﻢ‪ ،‬ﺍﺳﻘﻨﺎ‪ ،‬ﻓﻤﻄﺮﻭﺍ ﰲ ﻳﻮﻡ ﺷﺪﻳﺪ ﺍﳊﺮ‪ ،‬ﻣﻄﺮ‪‬ﺍ ﱂ ﳚﺎﻭﺯ ﻋﺴﻜﺮﻫﻢ )‪ . (2‬ﻭﻗﺎﻝ‪:‬‬
‫ﺍﲪﻠﻨﺎ ﻓﻤﺸﻮﺍ ﻋﻠﻰ ﺍﻟﻨﻬﺮ ﺍﻟﻜﺒﲑ ﻣﺸﻴ‪‬ﺎ ﱂ ﻳﺒﻞ ﺃﺳﺎﻓﻞ ﺃﻗﺪﺍﻡ ﺩﻭﺍ‪‬ﻢ )‪ (3‬ﻭﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ )‪ (4‬ﳌﺎ‬
‫ﺭﻛﺾ ﺍﳉﺒﻞ ﻟﺼﺎﺣﺒﻪ ﺭﻛﻀﺔ‪ ،‬ﻧﺒﻌﺖ ﻟﻪ ﻋﲔ ﻣﺎﺀ ﻓﺸﺮﺏ‪ ،‬ﰒ ﻏﺎﺭﺕ )‪. (5‬‬
‫ﻓﺪﻋﺎﺀ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﺩﻝ ﺍﻟﻮﺣﻲ ﺍﳌﱰﻝ‪ ،‬ﻭﺍﻟﻌﻘﻮﻝ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﻓﺎﺋﺪﺗﻪ‬
‫ﻭﻣﻨﻔﻌﺘﻪ‪ ،‬ﰒ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﻻ ﳛﺼﻲ ﻋﺪﺩﻫﺎ ﺇﻻ ﺍﷲ‪ .‬ﻓﺘﺠﺪ ﺃﻛﺜﺮ ﺍﳌﺆﻣﻨﲔ ﻗﺪ ﺩﻋﻮﺍ ﺍﷲ‬
‫ﻭﺳﺄﻟﻮﻩ ﺃﺷﻴﺎﺀ ﺃﺳﺒﺎ‪‬ﺎ ﻣﻨﺘﻔﻴﺔ )‪ (6‬ﰲ ﺣﻘﻬﻢ‪ ،‬ﻓﺄﺣﺪﺙ ﺍﷲ ﳍﻢ ﺗﻠﻚ ﺍﳌﻄﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ‬
‫ﻃﻠﺒﻮﻩ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺗﺎﺭﺓ‪ ،‬ﻭﺍﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ ﺃﺧﺮﻯ ‪ -‬ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻛﺎﻥ ﻫﻮ ﺍﻟﺴﺒﺐ‬
‫)‪(7‬‬
‫ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﺒﺼﺎﺋﺮ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﺟﻨﺲ ﺍﻷﺩﻟﺔ‪،‬‬ ‫ﰲ ﻫﺬﺍ‪ ،‬ﻭﲡﺪ ﻫﺬﺍ ﺛﺎﺑﺘ‪‬ﺎ ﻋﻨﺪ ﺫﻭﻱ‬
‫ﻭﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭﺍﻃﺮﺍﺩﻫﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻋﺘﻘﺎﺩ ﺗﺄﺛﲑ ﺍﻷﺩﻋﻴﺔ ﺍﶈﺮﻣﺔ‪ ،‬ﻓﻌﺎﻣﺘﻪ ﺇﳕﺎ ﳒﺪ ﺍﻋﺘﻘﺎﺩﻩ‪ ،‬ﻋﻨﺪ ﺃﻫﻞ ﺍﳉﻬﻞ ﺍﻟﺬﻳﻦ ﻻ‬
‫ﳝﻴﺰﻭﻥ ﺑﲔ ﺍﻟﺪﻟﻴﻞ ﻭﻏﲑﻩ‪ ،‬ﻭﻻ ﻳﻔﻬﻤﻮﻥ ﻣﺎ ﻳﺸﺘﺮﻁ ﻟﻠﺪﻟﻴﻞ ﻣﻦ ﺍﻻﻃﺮﺍﺩ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻔﻖ )‪ (8‬ﰲ ﺃﻫﻞ‬
‫ﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﺃﻭ ﺫﻭﻱ )‪ (9‬ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﺬﻳﻦ ﺃﻇﻠﻤﺖ ﻗﻠﻮ‪‬ﻢ ﺑﺎﳌﻌﺎﺻﻲ ﺣﱴ‬

‫)‪ (1‬ﻛﺬﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬

‫)‪ (2‬ﺳﺎﻕ ﺍﺑﻦ ﻛﺜﲑ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣﺴﻨﺪﺓ ﻣﻦ ﻋﺪﺓ ﻃﺮﻕ ﻋﻦ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﻫﻢ ﺷﻬﺪﻭﺍ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ‪ ،‬ﻣﻨﻬﻢ ‪:‬‬
‫ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. ( ٢٦٠ ، ٢٥٩ / ٦‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺃﻳﻮﺏ ﺑﻦ ﺃﰊ ﺗﻴﻤﻴﺔ ‪ ،‬ﻛﻴﺴﺎﻥ ﺍﻟﺴﺨﺘﻴﺎﱐ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﺛﻘﺔ ﺛﺒﺖ ﺣﺠﺔ ‪ ،‬ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻌﺒﺎﺩ ‪.‬‬
‫ﺗﻮﰲ ﺳﻨﺔ )‪ ١٣١‬ﻫـ ( ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٨٩ / ١‬ﺕ ‪. ( ٦٨٨‬‬
‫)‪ (5‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )‪. ( ٥ / ٣‬‬
‫)‪ (6‬ﰲ )ﻁ ( ‪ :‬ﻣﻨﻔﻌﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ ( ‪ :‬ﺫﻱ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻘﻊ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ( ‪ :‬ﻟﺬﻭﻱ ‪.‬‬

‫‪٦٨٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻻ ﳝﻴﺰﻭﺍ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪.‬‬

‫)‪(1‬‬
‫ﺍﻟﺴﺒﺐ‪ ،‬ﺃﻭ ﺷﺮﻁ ﺍﻟﺴﺒﺐ‪،‬‬ ‫ﻭﺑﺎﳉﻤﻠﺔ ‪ :‬ﻓﺎﻟﻌﻠﻢ ﺑﺄﻥ ﻫﺬﺍ ﻛﺎﻥ ﻫﻮ ﺍﻟﺴﺒﺐ ﺃﻭ ﺑﻌﺾ‬
‫ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳊﺎﺩﺙ‪ ،‬ﻗﺪ ﻳﻌﻠﻢ ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻭﻗﺪ ﻳﻈﻦ ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻭﻗﺪ ﻳﺘﻮﻫﻢ ﻛﺜﲑ‪‬ﺍ ﻭﳘﹰﺎ ﻟﻴﺲ ﻟﻪ‬
‫ﻣﺴﺘﻨﺪ ﺻﺤﻴﺢ‪ ،‬ﺇﻻ ﺿﻌﻒ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﻭﻳﻜﻔﻴﻚ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻈﻦ ﺃﻧﻪ ﺳﺒﺐ ﳊﺼﻮﻝ ﺍﳌﻄﺎﻟﺐ )‪ (2‬ﳑﺎ ﺣﺮﻣﺘﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺩﻋﺎﺀ ﺃﻭ‬
‫ﻏﲑﻩ‪ ،‬ﻻ ﺑﺪ ﻓﻴﻪ ﻣﻦ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪:‬‬
‫)‪(3‬‬
‫ﻳﻜﻮﻥ ﺳﺒﺒ‪‬ﺎ ﺻﺤﻴﺤ‪‬ﺎ‪ ،‬ﻛﺪﻋﺎﺀ ﻣﻦ ﻻ ﻳﺴﻤﻊ ﻭﻻ ﻳﺒﺼﺮ‪ ،‬ﻭﻻ ﻳﻐﲏ ﻋﻨﻚ‬ ‫ﺇﻣﺎ ﺃﻥ ﻻ‬
‫ﺷﻴﺌﹰﺎ‪ .‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺿﺮﺭﻩ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻌﻪ‪.‬‬
‫)‪(4‬‬
‫ﲝﺎﻝ‪.‬‬ ‫ﻓﺄﻣﺎ ﻣﺎ ﻛﺎﻥ ﺳﺒﺒ‪‬ﺎ ﺻﺤﻴﺤ‪‬ﺎ ﻣﻨﻔﻌﺘﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﻀﺮﺗﻪ‪ ،‬ﻓﻼ ﻳﻨﻬﻰ ﻋﻨﻪ ﺍﻟﺸﺮﻉ‬
‫ﻭﻛﻞ ﻣﺎ ﱂ ﻳﺸﺮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻊ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻔﻌﻠﻪ ﻣﻦ ﻏﲑ ﻣﺎﻧﻊ ﻓﺈﻧﻪ ﻣﻦ ﺑﺎﺏ ﺍﳌﻨﻬﻲ‬
‫ﻋﻨﻪ‪ .‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ ( ‪ :‬ﺃﻭ ﺧﺺ ﺍﻟﺴﺒﺐ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻟـ )ﺑﻌﺾ ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺍﳌﺼﺎﺋﺐ ‪.‬‬
‫)‪ (3‬ﻻ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﰲ ﺍﻟﺸﺮﻉ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﲢﻴﺔ ﺍﻟﻨﱯ ‪ r‬ﻋﻨﺪ ﺍﻟﻘﱪ‬

‫ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮ ﰲ ﺍﳌﻨﺎﺳﻚ‪ ،‬ﺃﻧﻪ ﺑﻌﺪ ﲢﻴﺔ ﺍﻟﻨﱯ ‪ r‬ﻭﺻﺎﺣﺒﻴﻪ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺪﻋﻮ‪،‬‬
‫ﻓﻘﺪ ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ‪ :‬ﺃﻧﻪ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻭﳚﻌﻞ ﺍﳊﺠﺮﺓ ﻋﻦ ﻳﺴﺎﺭﻩ ﻟﺌﻼ ﻳﺴﺘﺪﺑﺮﻩ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﻌﺪ ﲢﻴﺘﻪ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﰒ ﻳﺪﻋﻮ ﻟﻨﻔﺴﻪ‪ .‬ﻭﺫﻛﺮ ﺃﻧﻪ ﺇﺫﺍ ﺣﻴﺎﻩ ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻳﺴﺘﻘﺒﻞ‬
‫ﻭﺟﻬﻪ )‪ - (1‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ ‪ r -‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺪﻋﺎﺀ ﺟﻌﻞ ﺍﳊﺠﺮﺓ ﻋﻦ ﻳﺴﺎﺭﻩ ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‬
‫ﻭﺩﻋﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﺍﻋﺎﺓ ﻣﻨﻬﻢ ﻟﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﱪ ﻻ ﻳﻜﺮﻩ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﺑﻞ ﻳﺆﻣﺮ ﺑﻪ )‪ (2‬ﻛﻤﺎ‬
‫ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﺿﻤﻨ‪‬ﺎ ﻭﺗﺒﻌ‪‬ﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﻜﺮﻭﻩ ﺃﻥ ﻳﺘﺤﺮﻯ ﺍ‪‬ﻲﺀ ﺇﱃ ﺍﻟﻘﱪ ﻟﻠﺪﻋﺎﺀ‬
‫ﻋﻨﺪﻩ‪.‬‬
‫)‪(3‬‬
‫ﻳﺪﻧﻮ ﻣﻦ ﺍﻟﻘﱪ‪ ،‬ﻓﻴﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﰒ ﻳﺪﻋﻮ‬ ‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻗﺎﻟﻮﺍ‬
‫)‪(4‬‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﺳﺘﺪﺑﺎﺭﻩ‪،‬‬ ‫ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻳﻮﻟﻴﻪ ﻇﻬﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻮﻟﻴﻪ ﻇﻬﺮﻩ‪ ،‬ﻭﺇﳕﺎ‬
‫)‪(5‬‬
‫ﺇﺫﺍ ﺟﻌﻞ ﺍﳊﺠﺮﺓ ﻋﻦ ﻳﺴﺎﺭﻩ‪ ،‬ﻓﻘﺪ ﺯﺍﻝ ﺍﶈﺬﻭﺭ ﺑﻼ ﺧﻼﻑ ﻭﺻﺎﺭ ﰲ ﺍﻟﺮﻭﺿﺔ‪ ،‬ﺃﻭ‬ ‫ﻓﺄﻣﺎ‬
‫ﺃﻣﺎﻣﻬﺎ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻷﺋﻤﺔ‪ ،‬ﺃﺧﺬﻭﻩ ﻣﻦ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﻘﱪ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻗﺪ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻓﻠﻤﺎ ‪‬ﻲ ﺃﻥ ﻳﺘﺨﺬ ﺍﻟﻘﱪ ﻣﺴﺠﺪ‪‬ﺍ ﺃﻭ ﻗﺒﻠﺔ‪،‬‬ ‫ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻛﻤﺎ ﺗﻘﺪﻡ‬ ‫ﺛﺒﺖ ﺍﻟﻨﻬﻲ ﻓﻴﻪ‬
‫ﺃﻣﺮﻭﺍ ﺑﺄﻥ ﻻ ﻳﺘﺤﺮﻯ ﺍﻟﺪﻋﺎﺀ ﺇﻟﻴﻪ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺼﻠﻰ ﺇﻟﻴﻪ‪.‬‬
‫)‪(1‬‬ ‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻳﺪﻋﻮ‪ ،‬ﻟﻜﻦ‬ ‫ﻋﻨﺪ‬ ‫ﻣﺎﻟﻚ ﰲ ﺍﳌﺒﺴﻮﻁ‪ :‬ﻻ ﺃﺭﻯ ﺃﻥ ﻳﻘﻒ‬ ‫ﻭﻗﺎﻝ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺴﺘﻘﺒﻠﻪ ﺑﻮﺟﻬﻪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻟﻠﻤﻴﺖ ‪.‬‬
‫)‪ (3‬ﻗﺎﻟﻮﺍ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻓﺈﳕﺎ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ( ‪ :‬ﻓﺈﺫﺍ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻋﻨﻪ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪ ( ١٨٤‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ ( ‪ :‬ﺑﻞ ﻗﺎﻝ ‪.‬‬
‫)‪ (9‬ﰲ )ﻁ ( ‪ :‬ﻳﻔﺘﺮ ‪.‬‬

‫‪٦٨٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﺴﻠﻢ ﻭﳝﻀﻲ " )‪. (2‬‬

‫ﻭﳍﺬﺍ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺣﺮﻓﺖ ﺍﳊﺠﺮﺓ ﻭﺛﻠﺜﺖ )‪ (3‬ﳌﺎ ﺑﻨﻴﺖ‪ ،‬ﻓﻠﻢ ﳚﻌﻞ ﺣﺎﺋﻄﻬﺎ ﺍﻟﺸﻤﺎﱄ‬
‫ﻋﻠﻰ ﲰﺖ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻻ ﺟﻌﻞ ﻣﺴﻄﺤ‪‬ﺎ )‪. (4‬‬
‫ﻭﻛﺬﻟﻚ )‪ (5‬ﻗﺼﺪﻭﺍ ﻗﺒﻞ ﺃﻥ ﺗﺪﺧﻞ ﺍﳊﺠﺮﺓ ﰲ ﺍﳌﺴﺠﺪ‪ .‬ﻓﺮﻭﻯ ﺍﺑﻦ ﺑﻄﺔ‪ ،‬ﺑﺈﺳﻨﺎﺩ ﻣﻌﺮﻭﻑ‬
‫ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﺣﺪﺛﲏ ﺃﰊ‪ ،‬ﻭﻗﺎﻝ‪ " :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﺇﱃ ﺍﻟﻘﱪ‪ ،‬ﻓﺄﻣﺮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻓﺮﻓﻊ ﺣﱴ ﻻ ﻳﺼﻠﻲ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻠﻤﺎ ﻫﺪﻡ ﺑﺪﺕ ﻗﺪﻡ ﺑﺴﺎﻕ ﻭﺭﻛﺒﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻔﺰﻉ ﻣﻦ‬
‫ﺫﻟﻚ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻓﺄﺗﺎﻩ ﻋﺮﻭﺓ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻫﺬﻩ ﺳﺎﻕ ﻋﻤﺮ ﻭﺭﻛﺒﺘﻪ‪ .‬ﻓﺴﺮﻱ ﻋﻦ ﻋﻤﺮ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ )‪. (6‬‬
‫ﻭﻫﺬﺍ ﺃﺻﻞ ﻣﺴﺘﻤﺮ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﺤﺐ ﻟﻠﺪﺍﻋﻲ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺇﻻ ﻣﺎ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﺼﻠﻰ ﺇﻟﻴﻪ‪،‬‬
‫ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺮﺟﻞ )‪ (7‬ﳌﺎ ‪‬ﻲ ﻋﻦ ﺍﻟﺼﻼﺓ ﺇﱃ ﺟﻬﺔ ﺍﳌﺸﺮﻕ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﻬﻰ ﺃﻥ ﻳﺘﺤﺮﻯ‬
‫ﺍﺳﺘﻘﺒﺎﳍﺎ ﻭﻗﺖ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺘﺤﺮﻯ ﻭﻗﺖ ﺩﻋﺎﺋﻪ ﺍﺳﺘﻘﺒﺎﻝ ﺍﳉﻬﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ‬
‫ﺍﻟﺮﺟﻞ )‪ (8‬ﺍﻟﺼﺎﱀ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﰲ ﺍﳌﺸﺮﻕ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﻫﺬﺍ ﺿﻼﻝ ﺑﲔ‪ ،‬ﻭﺷﺮﻙ ﻭﺍﺿﺢ‪ ،‬ﻛﻤﺎ‬
‫)‪(9‬‬
‫ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻫﻮ ﻳﺴﺘﺪﺑﺮ ﺍﳉﻬﺔ‬ ‫ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﳝﺘﻨﻊ ﻣﻦ ﺍﺳﺘﺪﺑﺎﺭ ﺍﳉﻬﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺑﻌﺾ‬
‫ﺍﻟﱵ ﻓﻴﻬﺎ ﺑﻴﺖ ﺍﷲ ﻭﻗﱪ ﺭﺳﻮﻟﻪ ‪ r‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﱵ ﺗﻀﺎﺭﻉ ﺩﻳﻦ ﺍﻟﻨﺼﺎﺭﻯ‪.‬‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ " :‬ﻭﳍﺬﺍ ﻭﺍﷲ ﺃﻋﻠﻢ " )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ( ‪ .‬ﻭﻗﻮﻟﻪ ‪ " :‬ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺪﻋﻮ ﻟﻜﻦ " ‪ :‬ﺳﻘﻂ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪. ( ٨٤ / ٢‬‬
‫)‪ (3‬ﺃﻱ ﺟﻌﻠﺖ ﺟﺪﺭﺍ‪‬ﺎ ﻣﺜﻠﺜﺔ ﺍﻟﺰﻭﺍﻳﺎ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﻻ ﺟﻌﻞ ﺟﺪﺍﺭﻫﺎ ﻣﺮﺑﻌﺎ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﻭﻟﺬﻟﻚ ‪.‬‬
‫)‪ (6‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، ( ٢٥٧ / ٣‬ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻵﺟﺮﻱ ﻣﻦ ﻃﺮﻳﻖ ﺷﻌﻴﺐ ﺑﻦ ﺇﺳﺤﺎﻕ ‪ ،‬ﻋﻦ ﻫﺸﺎﻡ‬
‫ﺑﻦ ﻋﺮﻭﺓ ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ‪ .‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﺴﻠﻢ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻌﻈﻤﻪ ‪ ،‬ﺑﺪﻝ ‪ :‬ﺍﻟﺮﺟﻞ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻌﺾ ﻣﻘﺪﺳﻴﻬﻢ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ‪.‬‬

‫‪٦٨٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﳑﺎ ﻳﺒﲔ ﻟﻚ ﺫﻟﻚ‪ ،‬ﺃﻥ ﻧﻔﺲ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻗﺪ ﺭﺍﻋﻮﺍ ﻓﻴﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﺣﱴ ﻻ ﳜﺮﺝ‬
‫ﺇﱃ ﺍﻟﻮﺟﻪ ﺍﳌﻜﺮﻭﻩ ﺍﻟﺬﻱ ﻗﺪ ﳚﺮ ﺇﱃ ﺇﻃﺮﺍﺀ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻤﻠﹰﺎ ﺑﻘﻮﻟﻪ ‪ } r‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ‬

‫ﻋﻴﺪﺍ { )‪ . (2) (1‬ﻭﺑﻘﻮﻟﻪ‪ } :‬ﻻ ﺗﻄﺮﻭﱐ ﻛﻤﺎ ﺃﻃﺮﺕ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ‪ ،‬ﻓﺈﳕﺎ ﺃﻧﺎ‬

‫ﺑﻌﻀﻬﻢ ﻳﺴﺄﻝ ﻋﻦ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻘﱪ‬ ‫)‪(5‬‬

‫ﻓﻜﺎﻥ‬ ‫)‪(4) (3‬‬
‫ﻋﺒﺪ ﻓﻘﻮﻟﻮﺍ‪ :‬ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ {‬
‫ﺧﺸﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﺣﱴ ﻗﻴﻞ ﻟﻪ‪ :‬ﺇﻥ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ‪.‬‬
‫)‪(6‬‬
‫ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻷﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻛﻠﻤﺎ ﺩﺧﻞ ﺃﺣﺪﻫﻢ‬ ‫ﻭﳍﺬﺍ ﻛﺮﻩ ﻣﺎﻟﻚ ‪t‬‬
‫)‪(7‬‬
‫ﻋﻠﻰ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻭﺻﺎﺣﺒﻴﻪ‪ .‬ﻭﻗﺎﻝ‪ " :‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫ﺍﳌﺴﺠﺪ‪ ،‬ﺃﻥ ﳚﻲﺀ ﻓﻴﺴﻠﻢ‬
‫ﻷﺣﺪﻫﻢ ﺇﺫﺍ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ‪ ،‬ﺃﻭ ﺃﺭﺍﺩ ﺳﻔﺮ‪‬ﺍ ﻭﳓﻮ ﺫﻟﻚ )‪. (8‬‬
‫ﻭﺭﺧﺺ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﻟﻠﺼﻼﺓ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﻗﺼﺪﻩ ﺩﺍﺋﻤ‪‬ﺎ‬
‫ﻟﻠﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻓﻤﺎ ﻋﻠﻤﺖ ﺃﺣﺪ‪‬ﺍ ﺭﺧﺺ ﻓﻴﻪ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﲣﺎﺫﻩ ﻋﻴﺪ‪‬ﺍ‪ ،‬ﻣﻊ ﺃﻧﺎ ﻗﺪ‬
‫)‪(9‬‬
‫ﺷﺮﻉ ﻟﻨﺎ ﺇﺫﺍ ﺩﺧﻠﻨﺎ ﺍﳌﺴﺠﺪ ﺃﻥ ﻧﻘﻮﻝ‪ " :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ "‬
‫ﻛﻤﺎ ﻧﻘﻮﻝ ﺫﻟﻚ ﰲ ﺁﺧﺮ ﺻﻼﺗﻨﺎ‪ .‬ﺑﻞ ﻗﺪ ﺍﺳﺘﺤﺐ ﺫﻟﻚ ﻟﻜﻞ ﻣﻦ ﺩﺧﻞ ﻣﻜﺎﻧ‪‬ﺎ ﻟﻴﺲ ﻓﻴﻪ ﺃﺣﺪ‪:‬‬
‫ﺃﻥ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﳌﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻳﺒﻠﻐﻪ ﻣﻦ ﻛﻞ ﻣﻮﺿﻊ‪.‬‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬

‫)‪ (2‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪. (٣٢٦١‬‬
‫ﺏ ﻣ‪‬ﺮ‪‬ﻳﻢ‪، ‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﻭ‪‬ﺍﺫﹾﻛﹸﺮ‪ ‬ﻓِﻲ ﺍﻟﹾ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ٤٨٧ / ٦) ، ( ٣٤٤٥‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ( ‪ :‬ﺃﻭ ﻛﺎﻥ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ( ‪ :‬ﺭﲪﻪ ﺍﷲ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ( ‪ :‬ﻭﻳﺴﻠﻢ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪. ( ٨٨ ، ٨٧ / ٢‬‬
‫)‪ (9‬ﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ‪ " :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﺇﺫ ﺩﺧﻠﻮﺍ ﺍﳌﺴﺠﺪ ‪ :‬ﺻﻠﻰ‬
‫ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻋﻠﻰ ﳏﻤﺪ ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ " ﻭﳓﻮﻩ ﻋﻦ ﻓﺎﻃﻤﺔ ﺗﺮﻓﻌﻪ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫)ﺍﻟﺸﻔﺎ ( )‪. ( ٨٧ / ٢‬‬

‫‪٦٨٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺨﺎﻑ ﻣﺎﻟﻚ ﻭﻏﲑﻩ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻓﻌﻞ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻘﱪ ﻛﻞ ﺳﺎﻋﺔ‪ ،‬ﻧﻮﻋ‪‬ﺎ ﻣﻦ ﺍﲣﺎﺫ ﺍﻟﻘﱪ‬
‫ﻋﻴﺪ‪‬ﺍ‪.‬‬
‫ﻭﺃﻳﻀ‪‬ﺎ ﻓﺈﻥ ﺫﻟﻚ ﺑﺪﻋﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ ﻋﻠﻰ ﻋﻬﺪ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‬
‫ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ )‪ (1‬ﳚﻴﺌﻮﻥ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻛﻞ ﻳﻮﻡ ﲬﺲ ﻣﺮﺍﺕ ﻳﺼﻠﻮﻥ‪،‬‬
‫ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺄﺗﻮﻥ ﻣﻊ ﺫﻟﻚ ﺇﱃ ﺍﻟﻘﱪ ﻳﺴﻠﻤﻮﻥ )‪ (2‬ﻋﻠﻴﻪ‪ ،‬ﻟﻌﻠﻤﻬﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﲟﺎ )‪ (3‬ﻛﺎﻥ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻳﻜﺮﻫﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ‪‬ﺎﻫﻢ ﻋﻨﻪ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ ﺣﲔ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ‬
‫ﻭﺍﳋﺮﻭﺝ ﻣﻨﻪ‪ ،‬ﻭﰲ ﺍﻟﺘﺸﻬﺪ‪ ،‬ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ ﻛﺬﻟﻚ ﰲ ﺣﻴﺎﺗﻪ‪ .‬ﻭﺍﳌﺄﺛﻮﺭ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﻤﺮ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺳﻌﻴﺪ )‪ (4‬ﰲ ﺳﻨﻨﻪ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ )‪ (5‬ﺣﺪﺛﲏ ﺃﰊ )‪ (6‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻧﻪ‬
‫ﻛﺎﻥ ﺇﺫﺍ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ ﺃﺗﻰ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻭﻗﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ‬
‫ﺃﺑﺘﺎﻩ )‪ . (7‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ ﻭﺇﻥ ﻛﺎﻥ ﻳﻀﻌﻒ‪ ،‬ﻟﻜﻦ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻘﺪﻡ ﻋﻦ ﻧﺎﻓﻊ ‪-‬‬
‫ﺍﻟﺼﺤﻴﺢ )‪ - (8‬ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﺩﺍﺋﻤ‪‬ﺎ ﻭﻻ ﻏﺎﻟﺒ‪‬ﺎ‪.‬‬
‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻝ ﻣﺎﻟﻚ‪ " :‬ﻟﻦ ﻳﺼﻠﺢ ﺁﺧﺮ‪ ‬ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﻻ ﻣﺎ ﺃﺻﻠﺢ ﺃﻭﳍﺎ " )‪ (9‬ﻭﻟﻜﻦ‬
‫ﻛﻠﻤﺎ ﺿﻌﻒ ﲤﺴﻚ ﺍﻷﻣﻢ ﺑﻌﻬﻮﺩ ﺃﻧﺒﻴﺎﺋﻬﻢ‪ ،‬ﻭﻧﻘﺺ ﺇﳝﺎ‪‬ﻢ‪ ،‬ﻋﻮﺿﻮﺍ ﺫﻟﻚ ﲟﺎ ﺃﺣﺪﺛﻮﻩ ﻣﻦ‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﲟﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ )ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ ( ‪ :‬ﻓﻴﺴﻠﻤﻮﻥ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ( ‪ :‬ﻣﺎ ﻛﺎﻥ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺍﻟﻌﺪﻭﻱ ‪ ،‬ﻣﻮﻻﻫﻢ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﺿﻌﻴﻒ ‪ ،‬ﻓﻘﺪ ﺿﻌﻔﻪ ﺃﲪﺪ ﻭﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﻭﺍﻟﻨﺴﺎﺋﻲ‬
‫ﻭﺃﺑﻮ ﺣﺎﰎ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﻭﻏﲑﻫﻢ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٨٢‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ١٧٩ - ١٧٧ / ٦‬ﺕ‬
‫‪. ( ٣٥٨‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪( ٨٥ / ٢‬؛ ﻭ )ﺍﻻﺳﺘﺬﻛﺎﺭ ( ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪. ( ٢٣٣ / ١‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪ ( ١٨٠‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (9‬ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪. ( ٨٨ / ٢‬‬

‫‪٦٨٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺒﺪﻉ ﻭﺍﻟﺸﺮﻙ ﻭﻏﲑﻩ‪ .‬ﻭﳍﺬﺍ ﻛﺮﻫﺖ ﺍﻷﺋﻤﺔ )‪ (1‬ﺍﺳﺘﻼﻡ ﺍﻟﻘﱪ ﻭﺗﻘﺒﻴﻠﻪ‪ ،‬ﻭﺑﻨﻮﻩ ﺑﻨﺎﺀ ﻣﻨﻌﻮﺍ ﺍﻟﻨﺎﺱ‬
‫ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﻟﻴﻪ‪ .‬ﻓﻜﺎﻧﺖ ﺣﺠﺮﺓ ﻋﺎﺋﺸﺔ ﺍﻟﱵ ﺩﻓﻨﻮﻩ ﻓﻴﻬﺎ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﻣﺴﺠﺪﻩ )‪ (2‬ﻭﻛﺎﻥ ﻣﺎ ﺑﲔ‬
‫ﻣﻨﱪﻩ ﻭﺑﻴﺘﻪ ﻫﻮ ﺍﻟﺮﻭﺿﺔ‪ ،‬ﻭﻣﻀﻰ ﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﻋﻬﺪ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‪،‬‬
‫)‪(3‬‬
‫ﻫﻲ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳊﺠﺮ ﺍﳌﻄﻴﻔﺔ‬ ‫ﻭﺯﻳﺪ ﰲ ﺍﳌﺴﺠﺪ ﺯﻳﺎﺩﺍﺕ ﻭﻏﹸﻴ‪‬ﺮ‪ ،‬ﻭﺍﳊﺠﺮﺓ ﻋﻠﻰ ﺣﺎﳍﺎ‬
‫)‪(4‬‬
‫ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺑﺎﳌﺴﺠﺪ ﻣﻦ ﺷﺮﻗﻴﻪ ﻭﻗﺒﻠﻴﻪ‪ ،‬ﺣﱴ ﺑﻨﺎﻩ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ‬
‫ﻋﺎﻣﻠﻪ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺎﺑﺘﺎﻉ ﻫﺬﻩ ﺍﳊﺠﺮ ﻭﻏﲑﻫﺎ ﻭﻫﺪﻣﻬﻦ ﻭﺃﺩﺧﻠﻬﻦ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻤﻦ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﻣﻦ ﻛﺮﻩ ﺫﻟﻚ‪ ،‬ﻛـﺴﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳﻜﺮﻫﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﺛﺮﻡ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ ‪ -‬ﻳﻌﲏ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ :-‬ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﳝﺲ‬
‫ﻭﻳﺘﻤﺴﺢ ﺑﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻋﺮﻑ ﻫﺬﺍ‪ .‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻓﺎﳌﻨﱪ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺍﳌﻨﱪ ﻓﻨﻌﻢ ﻗﺪ ﺟﺎﺀ ﻓﻴﻪ‪ .‬ﻗﺎﻝ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻧﻪ‬ ‫ﻋﻦ ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ‬ ‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﺷﻲﺀ ﻳﺮﻭﻭﻧﻪ‬
‫ﻣﺴﺢ ﻋﻠﻰ ﺍﳌﻨﱪ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻳﺮﻭﻭﻧﻪ )‪ (7‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﰲ ﺍﻟﺮﻣﺎﻧﺔ )‪. (1‬‬

‫)‪ (1‬ﰲ )ﺃ ﺏ ﻁ ( ‪ :‬ﺍﻷﻣﺔ ‪.‬‬

‫)‪ (2‬ﻛﺬﺍ ﺟﺎﺀ ﰲ )ﺃ ﻁ ( ‪ .‬ﻭﰲ )ﺏ ﺝ ﺩ ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻼﺻﻘﺔ ﳌﺴﺠﺪﻩ ‪ .‬ﻭﰲ ﺍﳍﺎﻣﺶ ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻭﺿﻊ‬
‫ﺭﻣﺰ )ﺥ ( ﻭﻗﺎﻝ ‪ :‬ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﻣﺴﺠﺪﻩ ‪ .‬ﻓﻠﻌﻠﻪ ﺍﺳﺘﺪﺭﺍﻙ ‪ .‬ﻓﺎﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ﺃﻥ ﻋﺒﺎﺭﺓ )ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﻣﺴﺠﺪﻩ (‬
‫ﺃﺻﺢ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻫﻮ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻘﱪ ﻣﻦ ﺍﳌﺴﺠﺪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻏﲑﻭﺍ ﺍﳊﺠﺮﺓ ﻋﻦ ﺣﺎﳍﺎ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ ﺏ ﻁ ( ﺃﺻﺢ؛ ﻷﻧﻪ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺎﻕ‬
‫ﺑﻌﺪﻩ ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﳊﻜﻢ ﺍﻟﻘﺮﺷﻲ ﺍﻷﻣﻮﻱ ‪ ،‬ﺃﺣﺪ ﺧﻠﻔﺎﺀ ﺑﲏ ﺃﻣﻴﺔ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٥٠‬ﻫـ ( ‪،‬‬
‫ﻭﺗﻮﱃ ﺍﳋﻼﻓﺔ ﺑﻌﺪ ﺃﺑﻴﻪ ﺳﻨﺔ )‪ ٨٦‬ﻫـ ( ‪ ،‬ﻛﺜﺮﺕ ﰲ ﻋﻬﺪﻩ ﺍﻟﻔﺘﻮﺣﺎﺕ ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺮﻡ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻭﻳﻌﻄﻲ‬
‫ﺍﻟﻌﺎﺟﺰﻳﻦ ﻭﺍﳌﻘﻌﺪﻳﻦ ﻭﳓﻮﻫﻢ ‪ .‬ﻭﺍﺷﺘﻬﺮ ﺑﺎﻟﻠﺤﻦ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪٩٦‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪/ ٩‬‬
‫‪. ( ١٦٦ - ١٦١‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﻳﺮﻭﻳﻪ ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺃﰊ ﻓﺪﻳﻚ ﺍﻟﺪﻳﻠﻲ ‪ -‬ﻣﻮﻻﻫﻢ ‪ -‬ﺍﳌﺪﱐ ‪ ،‬ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ " :‬ﺻﺪﻭﻕ " ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٨٠‬ﻫـ ( ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ١٤٥ / ٢‬ﺕ ‪. ( ٥٢‬‬
‫)‪ (7‬ﰲ )ﺏ ( ‪ :‬ﻭﻳﺮﻭﻳﻪ ‪.‬‬

‫‪٦٨٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﻠﺖ‪ :‬ﻭﻳﺮﻭﻭﻥ ﻋﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ‪ ،‬ﺃﻧﻪ ﺣﲔ ﺃﺭﺍﺩ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺟﺎﺀ ﺇﱃ ﺍﳌﻨﱪ‬

‫ﻓﻤﺴﺤﻪ ﻭﺩﻋﺎ‪ ،‬ﻓﺮﺃﻳﺘﻪ ﺍﺳﺘﺤﺴﻨﻪ ﰒ ﻗﺎﻝ‪ :‬ﻟﻌﻠﻪ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﻟﺸﻲﺀ‪ .‬ﻗﻴﻞ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﺇ‪‬ﻢ‬
‫ﻳﻠﺼﻘﻮﻥ ﺑﻄﻮ‪‬ﻢ ﲜﺪﺍﺭ ﺍﻟﻘﱪ‪ .‬ﻭﻗﻠﺖ ﻟﻪ‪ :‬ﺭﺃﻳﺖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻻ ﳝﺴﻮﻧﻪ‬
‫ﻭﻳﻘﻮﻣﻮﻥ ﻧﺎﺣﻴﺔ ﻓﻴﺴﻠﻤﻮﻥ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻧﻌﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻔﻌﻞ‪ .‬ﰒ ﻗﺎﻝ ﺃﺑﻮ‬
‫ﻋﺒﺪ ﺍﷲ‪ :‬ﺑﺄﰊ ﻭﺃﻣﻲ ‪. r‬‬
‫ﻓﻘﺪ ﺭﺧﺺ ﺃﲪﺪ ﻭﻏﲑﻩ ﰲ ﺍﻟﺘﻤﺴﺢ ﺑﺎﳌﻨﱪ ﻭﺍﻟﺮﻣﺎﻧﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ )‪ (2‬ﻣﻮﺿﻊ ﻣﻘﻌﺪ ﺍﻟﻨﱯ ‪r‬‬
‫ﻭﻳﺪﻩ‪ ،‬ﻭﱂ ﻳﺮﺧﺼﻮﺍ ﰲ ﺍﻟﺘﻤﺴﺢ ﺑﻘﱪﻩ‪ .‬ﻭﻗﺪ ﺣﻜﻰ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﺭﻭﺍﻳﺔ ﰲ ﻣﺴﺢ ﻗﱪﻩ‪ ،‬ﻷﻥ‬
‫ﺃﲪﺪ ﺷﻴﻊ ﺑﻌﺾ ﺍﳌﻮﺗﻰ‪ ،‬ﻓﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﻗﱪﻩ ﻳﺪﻋﻮ ﻟﻪ‪ .‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻮﺿﻌﲔ )‪ (3‬ﻇﺎﻫﺮ‪.‬‬
‫ﻭﻛﺮﻩ ﻣﺎﻟﻚ ﺍﻟﺘﻤﺴﺢ ﺑﺎﳌﻨﱪ‪ .‬ﻛﻤﺎ ﻛﺮﻫﻮﺍ ﺍﻟﺘﻤﺴﺢ ﺑﺎﻟﻘﱪ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻘﺪ ﺍﺣﺘﺮﻕ ﺍﳌﻨﱪ‪،‬‬
‫)‪(4‬‬
‫ﻭﻣﺎ ﺑﻘﻴﺖ ﺍﻟﺮﻣﺎﻧﺔ‪ ،‬ﻭﺇﳕﺎ ﺑﻘﻲ ﻣﻦ ﺍﳌﻨﱪ ﺧﺸﺒﺔ ﺻﻐﲑﺓ‪ ،‬ﻓﻘﺪ ﺯﺍﻝ ﻣﺎ ﺭﺧﺺ ﻓﻴﻪ‪ ،‬ﻷﻥ ﺍﻷﺛﺮ‬
‫ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﻏﲑﻩ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺍﻟﺘﻤﺴﺢ ﲟﻘﻌﺪﻩ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻷﺛﺮﻡ ﺑﺈﺳﻨﺎﺩﻩ‪ ،‬ﻋﻦ ﺍﻟﻘﻌﻨﱯ )‪ (5‬ﻋﻦ ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﻳﻨﺎﺭ )‪ (6‬ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ‬
‫ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻒ ﻋﻠﻰ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻓﻴﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻭﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‪. (7) .‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﰲ ﻛﺮﺍﻫﺔ ﻗﺼﺪﻫﺎ ﻟﻠﺪﻋﺎﺀ‪ :‬ﺃﻥ ﺍﻟﺴﻠﻒ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻛﺮﻫﻮﺍ ﺫﻟﻚ‪،‬‬

‫)‪ (1‬ﻫﻲ ‪ :‬ﻣﻮﺿﻊ ﻗﻌﻮﺩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﺴﺠﺪ ﻛﻤﺎ ﺳﻴﻮﺿﺢ ﺫﻟﻚ ﺍﳌﺆﻟﻒ ﺑﻌﺪ ﻗﻠﻴﻞ ‪.‬‬
‫ﺍﻧﻈﺮ ‪) :‬ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪. ( ٨٥ / ٢‬‬
‫)‪ (2‬ﰲ )ﺃ ﺏ ( ‪ :‬ﺍﻟﱵ ﻫﻮ ‪ .‬ﻭﰲ )ﻁ ( ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﺍﻟﻮﺻﻔﲔ ‪ .‬ﻭﰲ )ﻁ ( ‪ :‬ﺍﻟﻮﺿﻌﲔ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﺍﻷﻣﺮ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻤﺔ ﺑﻦ ﻗﻌﻨﺐ ‪ ،‬ﺍﻟﻘﻌﻨﱯ ﺍﳊﺎﺭﺛﻲ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٢١‬ﻫـ ( ‪،‬‬
‫ﺃﺧﺮﺟﻪ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٤٥١ / ١‬ﺕ ‪. ( ٦٣٨‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻟﻌﺪﻭﻱ ‪ -‬ﻣﻮﻻﻫﻢ ‪ -‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﺍﺑﻦ ﻋﻤﺮ ‪ ،‬ﺛﻘﺔ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪.‬‬
‫ﻭﰲ ﺳﻨﺔ )‪ ١٢٧‬ﻫـ ( ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٤١٣ / ١‬ﺕ ‪. ( ٢٨٤‬‬
‫)‪ (7‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ‪ ،‬ﻛﺘﺎﺏ ﻗﺼﺮ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻔﺮ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. ( ١٦٦ / ١) ، ( ٦٨‬‬

‫‪٦٩٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺘﺄﻭﻟﲔ ﰲ ﺫﻟﻚ ﻗﻮﻟﻪ ‪ } r‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪ‪‬ﺍ { )‪ (1‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺫﻟﻚ ﻋﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺍﳊﺴﲔ ﻭﺍﳊﺴﻦ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﺍﺑﻦ ﻋﻤﻪ‪ ،‬ﻭﳘﺎ ﺃﻓﻀﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﺃﻋﻠﻢ ‪‬ﺬﺍ‬
‫ﺍﻟﺸﺄﻥ ﻣﻦ ﻏﲑﳘﺎ‪ ،‬ﺎﻭﺭ‪‬ﻤﺎ ﺍﳊﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻧﺴﺒ‪‬ﺎ ﻭﻣﻜﺎﻧ‪‬ﺎ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎ ﻋﻦ ﺃﲪﺪ ﻭﻏﲑﻩ‪ ،‬ﺃﻧﻪ ﺃﻣﺮ ﻣﻦ ﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻭﺻﺎﺣﺒﻴﻪ‪ ،‬ﰒ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﻋﻮ‪:‬‬
‫ﺃﻥ ﻳﻨﺼﺮﻑ )‪ (2‬ﻓﻴﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻧﻜﺮ ﺫﻟﻚ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﻛـﻤﺎﻟﻚ ﻭﻏﲑﻩ‪ .‬ﻭﻣﻦ‬
‫)‪(3‬‬
‫ﺍﺑﻦ ﻋﻘﻴﻞ‪ ،‬ﻭﺃﰊ ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﳉﻮﺯﻱ‪ .‬ﻭﻣﺎ ﺃﺣﻔﻆ ‪ -‬ﻻ ﻋﻦ‬ ‫ﺍﳌﺘﺄﺧﺮﻳﻦ‪ :‬ﻣﺜﻞ ﺃﰊ ﺍﻟﻮﻓﺎﺀ‬
‫ﺻﺎﺣﺐ ﻭﻻ ﺗﺎﺑﻊ‪ ،‬ﻭﻻ ﻋﻦ ﺇﻣﺎﻡ ﻣﻌﺮﻭﻑ ‪ -‬ﺃﻧﻪ ﺍﺳﺘﺤﺐ ﻗﺼﺪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻟﻠﺪﻋﺎﺀ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻭﻻ ﺭﻭﻯ ﺃﺣﺪ ﰲ ﺫﻟﻚ ﺷﻴﺌﹰﺎ‪ ،‬ﻻ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻭﻻ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﻋﻦ ﺃﺣﺪ ﻣﻦ‬
‫ﺍﻷﺋﻤﺔ ﺍﳌﻌﺮﻭﻓﲔ‪.‬‬
‫ﻭﻗﺪ ﺻﻨﻒ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺃﻭﻗﺎﺗﻪ ﻭﺃﻣﻜﻨﺘﻪ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﻓﻴﻪ ﺍﻵﺛﺎﺭ‪ ،‬ﻓﻤﺎ ﺫﻛﺮ ﺃﺣﺪ ﻣﻨﻬﻢ ﰲ ﻓﻀﻞ‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪ‪‬ﺍ ‪ -‬ﻓﻴﻤﺎ ﺃﻋﻠﻢ ‪ ،-‬ﻓﻜﻴﻒ ﳚﻮﺯ ‪ -‬ﻭﺍﳊﺎﻝ )‪ (4‬ﻫﺬﻩ ‪ -‬ﺃﻥ‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﻭﻻ‬ ‫ﻋﻨﺪﻫﺎ ﺃﺟﻮﺏ ﻭﺃﻓﻀﻞ‪ ،‬ﻭﺍﻟﺴﻠﻒ ﺗﻨﻜﺮﻩ ﻭﻻ ﺗﻌﺮﻓﻪ‪ ،‬ﻭﺗﻨﻬﻰ ﻋﻨﻪ‬ ‫ﻳﻜﻮﻥ ﺍﻟﺪﻋﺎﺀ‬
‫ﺗﺄﻣﺮ ﺑﻪ‪.‬‬
‫ﻧﻌﻢ ﺻﺎﺭ ﻣﻦ ﳓﻮ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻳﻮﺟﺪ ﻣﺘﻔﺮﻗﹰﺎ ﰲ ﻛﻼﻡ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ :‬ﻓﻼﻥ ﺗﺮﺟﻰ ﺍﻹﺟﺎﺑﺔ‬
‫ﻋﻨﺪ ﻗﱪﻩ )‪ . (7‬ﻭﻓﻼﻥ ﻳﺪﻋﻰ ﻋﻨﺪ ﻗﱪﻩ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬

‫)‪ (2‬ﰲ )ﺃ ( ‪ :‬ﺃﻥ ﻳﻨﺤﺮﻑ ‪.‬‬
‫)‪ (3‬ﺃﰊ ﺍﻟﻮﻓﺎﺀ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻭﺍﳊﺎﻟﺔ ‪.‬‬
‫)‪ (5‬ﺍﻟﺪﻋﺎﺀ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (6‬ﻋﻨﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻋﻨﺪﻩ ‪.‬‬

‫‪٦٩١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ ﻭﻳﺄﻣﺮ ﺑﻪ‪ ،‬ﻛﺎﺋﻨ‪‬ﺎ ﻣﻦ ﻛﺎﻥ‪ ،‬ﻓﺈﻥ ﺃﺣﺴﻦ ﺃﺣﻮﺍﻟﻪ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﺍﻹﻧﻜﺎﺭ‬
‫ﳎﺘﻬﺪ‪‬ﺍ ﰲ ﻫﺬﻩ )‪ (2‬ﺍﳌﺴﺄﻟﺔ ﺃﻭ ﻣﻘﻠﺪ‪‬ﺍ‪ ،‬ﻓﻴﻌﻔﻮ ﺍﷲ ﻋﻨﻪ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻤﺎ ﻭﺟﺪ ﺍﻹﻧﻜﺎﺭ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ( ‪ :‬ﰲ ﺍﳌﺴﺄﻟﺔ ‪.‬‬

‫‪٦٩٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﻔﻨﻴﺪ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﱪ‬

‫ﺃﻣﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻳﻘﺘﻀﻲ ﺍﺳﺘﺤﺒﺎﺏ ﺫﻟﻚ ﻓﻼ‪ .‬ﺑﻞ ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻦ ﺟﻨﺲ ﻗﻮﻝ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ :‬ﺍﳌﻜﺎﻥ ﺍﻟﻔﻼﱐ ﻳﻘﺒﻞ ﺍﻟﻨﺬﺭ‪ ،‬ﻭﺍﳌﻮﺿﻊ ﺍﻟﻔﻼﱐ ﻳﻨﺬﺭ ﻟﻪ‪ .‬ﻭﻳﻌﻴﻨﻮﻥ )‪ (1‬ﻋﻴﻨ‪‬ﺎ ﺃﻭ ﺑﺌﺮ‪‬ﺍ‬
‫ﺃﻭ ﺷﺠﺮﺓ‪ ،‬ﺃﻭ ﻣﻐﺎﺭﺓ‪ ،‬ﺃﻭ ﺣﺠﺮ‪‬ﺍ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻓﻜﻤﺎ ﻻ ﻳﻜﻮﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‬
‫ﻋﻤﺪﺓ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﱂ ﻳﺒﻠﻐﲏ ‪ -‬ﺇﱃ ﺍﻟﺴﺎﻋﺔ ‪ -‬ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺭﺧﺼﺔ ﰲ ﺫﻟﻚ‪ ،‬ﺇﻻ ﻣﺎ ﺭﻭﻯ ﺍﺑﻦ ﺃﰊ‬
‫ﺍﻟﺪﻧﻴﺎ )‪ (2‬ﰲ ﻛﺘﺎﺏ ﺍﻟﻘﺒﻮﺭ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﻓﺪﻳﻚ ﻗﺎﻝ‪ :‬ﺃﺧﱪﱐ ﺳﻠﻴﻤﺎﻥ‬
‫ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ‪ } :‬ﻣﻦ ﺯﺍﺭﱐ ﺑﺎﳌﺪﻳﻨﺔ‬ ‫)‪(3‬‬
‫ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻜﻌﱯ‬

‫ﳏﺘﺴﺒ‪‬ﺎ ﻛﻨﺖ ﻟﻪ ﺷﻔﻴﻌ‪‬ﺎ ﻭﺷﻬﻴﺪ‪‬ﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ { )‪. (4‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ‪ :‬ﻭﺃﺧﱪﱐ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ )‪ (5‬ﺃﻥ ﺍﺑﻦ ﺃﰊ ﻣﻠﻴﻜﺔ )‪ (6‬ﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻣﻦ‬

‫)‪ (1‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻭﻳﻌﻨﻮﻥ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺑﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻗﻴﺲ ﺍﻟﻘﺮﺷﻲ ﺍﻷﻣﻮﻱ ‪ -‬ﻣﻮﻻﻫﻢ ‪ -‬ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ‪،‬‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ،‬ﺍﳊﺎﻓﻆ ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﳌﺸﻬﻮﺭﺓ ‪ ،‬ﻭﻣﺆﺩﺏ ﺃﻭﻻﺩ ﺍﳋﻠﻔﺎﺀ ‪ ،‬ﺻﺪﻭﻕ ‪ .‬ﻣﺎﺕ ﺳﻨﺔ )‪٢٨١‬ﻫـ ( ‪،‬‬
‫ﻭﻛﺎﻥ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪٢٠٨‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ١٣ ، ١٢ / ٦‬ﺕ ‪. ( ١٨‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﺰﺍﻋﻲ ‪ ،‬ﺃﺑﻮ ﺍﳌﺜﲎ ﺍﻟﻜﻌﱯ ‪ ،‬ﻭﻭﺟﺪﺕ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﻬﺬﻳﺐ ﻣﺮﺓ ﻳﺴﻤﻴﻪ ‪:‬‬
‫ﺍﻟﻜﻠﱯ ‪ ،‬ﻭﺃﺧﺮﻯ ‪ :‬ﺍﻟﻜﻌﱯ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻯ ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﰲ ﺍﻟﺘﻘﺮﻳﺐ ‪ :‬ﺿﻌﻴﻒ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ١٢‬‬
‫‪) ، ( ٢٢١‬ﺕ ‪( ١٠١٤‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٣٣١ / ١‬ﺕ ‪) ، ( ٤٦٩ / ٢) ، ( ٥٠٤‬ﺕ ‪. ( ١٧‬‬
‫)‪ (4‬ﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪ ، ( ٦٠٥ / ٢‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٨٧١٦‬ﻭﻗﺎﻝ ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ‪ .‬ﻟﻜﻦ‬
‫ﺗﻌﻘﺒﻪ ﺍﳌﻨﺎﻭﻱ ﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﻓﻘﺎﻝ ‪ " :‬ﺭﻣﺰ ﺍﳌﺆﻟﻒ ‪ -‬ﻳﻌﲏ ﺍﻟﺴﻴﻮﻃﻲ ‪ -‬ﳊﺴﻨﻪ ‪ ،‬ﻭﻟﻴﺲ ﲝﺴﻦ؛ ﻓﻔﻴﻪ ﺿﻌﻔﺎﺀ ‪،‬‬
‫ﻣﻨﻬﻢ ‪ :‬ﺃﺑﻮ ﺍﳌﺜﲎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻜﻌﱯ ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻫﱯ ‪ :‬ﺗﺮﻙ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ " ‪ .‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‬
‫)‪. ( ١٤١ / ٦‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ﺍﳌﺪﱐ ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﺃﺧﺮﺟﻪ ﻟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻣﻘﺒﻮﻝ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ‬
‫ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٤٣٥ / ٧‬ﺕ ‪. ( ٢١٤‬‬
‫)‪ (6‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻣﻠﻴﻜﺔ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺜﻘﺎﺕ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ‬
‫)‪١١٧‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٤٣١ / ١‬ﺕ ‪. ( ٤٥٢‬‬

‫‪٦٩٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﺣﺐ ﺃﻥ ﻳﻘﻮﻡ ﻭﺟﺎﺀﻩ ﺍﻟﻨﱯ ‪ r‬ﻓﻠﻴﺠﻌﻞ ﺍﻟﻘﻨﺪﻳﻞ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﺒﻠﺔ ﻋﻨﺪ ﺭﺃﺱ ﺍﻟﻘﱪ ﻋﻠﻰ ﺭﺃﺳﻪ )‪. (1‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ‪ :‬ﻭﲰﻌﺖ ﺑﻌﺾ ﻣﻦ ﺃﺩﺭﻛﺖ ﻳﻘﻮﻝ‪ :‬ﺑﻠﻐﻨﺎ ﺃﻧﻪ ﻣﻦ ﻭﻗﻒ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪r‬‬
‫ﻓﺘﻼ ﻫﺬﻩ ﺍﻵﻳﺔ‪ (2) { 4 ÄcÓÉ<¨Z9$# ’n?tã tbq•=|Áム¼çmtGx6Í´¯»n=tBur ©!$# ¨bÎ) } :‬ﻓﻘﺎﻝ‪ " :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻚ ﻳﺎ‬
‫ﳏﻤﺪ " ﺣﱴ )‪ (3‬ﻳﻘﻮﳍﺎ ﺳﺒﻌﲔ ﻣﺮﺓ ‪ -‬ﻧﺎﺩﺍﻩ ﻣﻠﻚ‪ :‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻚ ﻳﺎ ﻓﻼﻥ‪ ،‬ﻭﱂ ﺗﺴﻘﻂ ﻟﻪ‬
‫ﺣﺎﺟﺔ )‪. (4‬‬
‫ﻓﻬﺬﺍ ﺍﻷﺛﺮ ﻣﻦ ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ ﻗﺪ ﻳﻘﺎﻝ‪ :‬ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﻗﺼﺪ )‪ (5‬ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﱪ‪ .‬ﻭﻻ‬
‫ﺣﺠﺔ ﻓﻴﻪ ﻟﻮﺟﻮﻩ‪:‬‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ ﺭﻭﻯ ﻫﺬﺍ ﻋﻦ ﳎﻬﻮﻝ‪ ،‬ﻭﺫﻛﺮ ﺫﻟﻚ ﺍ‪‬ﻬﻮﻝ ﺃﻧﻪ ﺑﻼﻍ ﻋﻤﻦ‬
‫ﻻ ﻳﻌﺮﻑ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﺜﺒﺖ ﺑﻪ ﺷﻲﺀ ﺃﺻﻼ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ ﻣﺘﺄﺧﺮ ﰲ ﺣﺪﻭﺩ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬
‫ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻻ ﻣﻦ ﺗﺎﺑﻌﻴﻬﻢ ﺍﳌﺸﺎﻫﲑ ﺣﱴ ﻳﻘﺎﻝ ﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﻣﻌﺮﻭﻓﺎ ﰲ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﺣﺴﺒﻚ ﺃﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻌﺘﻤﺪﻳﻦ‪ ،‬ﱂ ﻳﻨﻘﻠﻮﺍ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﳑﺎ ﻳﻀﻌﻔﻪ‪ :‬ﺃﻧﻪ‬
‫)‪(7‬‬
‫ﺻﻠﻰ ﻋﻠﻲ ﻣﺮﺓ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻋﺸﺮﺍ {‬ ‫)‪(6‬‬
‫ﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻣﻦ‬
‫)‪(8‬‬
‫ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﻣﻠﻚ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ؟‬ ‫ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﺳﺒﻌﲔ ﻣﺮﺓ ﺟﺰﺍﺅﻩ‬
‫ﻭﺃﺣﺎﺩﻳﺜﻪ ﺍﳌﺘﻘﺪﻣﺔ ﺗﺒﲔ ﺃﻥ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺗﺒﻠﻐﻪ ﻋﻦ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻟﻘﺮﻳﺐ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻫﺬﺍ ﺇﳕﺎ ﻳﻘﺘﻀﻲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻟﻠﺰﺍﺋﺮ ﰲ ﺿﻤﻦ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ‬

‫)‪ (1‬ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﺸﻔﺎ ( )‪. ( ٨٥ ، ٨٤ / ٢‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥٦‬‬
‫)‪ (3‬ﺣﱴ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﻁ ( ‪.‬‬
‫)‪ (4‬ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( )‪. ( ٨٤ / ٢‬‬
‫)‪ (5‬ﻗﺼﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﻪ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻣﺮﺓ ‪.‬‬
‫)‪ (7‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺍﻟﺘﺸﻬﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، ( ٣٠٦ / ١) ، ( ٤٠٨‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻣﻦ ﺻﻠﻰ ﻋﻠﻲ ﻭﺍﺣﺪﺓ ‪ " . .‬ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻓﺠﺰﺍﺅﻩ ‪.‬‬

‫‪٦٩٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﺫﻟﻚ ﰲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﺴﺄﻟﺘﻨﺎ‪ ،‬ﻓﺈﻧﺎ ﻗﺪ ﻗﺪﻣﻨﺎ ﺃﻥ ﻣﻦ ﺯﺍﺭ ﺯﻳﺎﺭﺓ‬
‫ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻭﺩﻋﺎ ﰲ ﺿﻤﻨﻬﺎ ﱂ ﻳﻜﺮﻩ ﻫﺬﺍ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻩ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﻊ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﱰﺍﻉ‪ ،‬ﻣﻊ ﺃﻥ ﺍﳌﻨﻘﻮﻝ ﻋﻦ ﺍﻟﺴﻠﻒ ﻛﺮﺍﻫﺔ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻩ ﻟﻠﺪﻋﺎﺀ‪ ،‬ﻭﻫﻮ ﺃﺻﺢ‪.‬‬
‫)‪(1‬‬
‫ﻗﺼﺪ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻩ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺩﺧﻞ ﺍﳌﺴﺠﺪ‪،‬‬ ‫ﻭﺇﳕﺎ ﺍﳌﻜﺮﻭﻩ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ‬
‫ﻓﺼﻠﻰ ﲢﻴﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺩﻋﺎ ﰲ ﺿﻤﻨﻬﺎ‪ ،‬ﱂ ﻳﻜﺮﻩ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺗﻮﺿﺄ ﰲ ﻣﻜﺎﻥ ﻭﺻﻠﻰ ﻫﻨﺎﻟﻚ‬
‫ﻭﺩﻋﺎ ﰲ ﺿﻤﻦ ﺻﻼﺗﻪ ﱂ ﻳﻜﺮﻩ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﲢﺮﻯ ﺍﻟﺪﻋﺎﺀ ﰲ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﺃﻭ ﰲ ﻣﺴﺠﺪ ﻻ‬
‫ﺧﺼﻴﺼﺔ ﻟﻪ ﰲ ﺍﻟﺸﺮﻉ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻓﻨﻬﻲ ﻋﻦ )‪ (2‬ﻫﺬﺍ ﺍﻟﺘﺨﺼﻴﺺ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻥ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻫﻨﺎ ﻟﻌﻠﻬﺎ ﻟﻜﺜﺮﺓ ﺻﻼﺗﻪ )‪ (3‬ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻗﺒﻞ‬
‫ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﰲ ﻭﺳﻄﻪ ﻭﺁﺧﺮﻩ‪ ،‬ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻳﺮﺟﻰ ‪‬ﺎ ﺇﺟﺎﺑﺔ ﺳﺎﺋﺮ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻛﻤﺎ‬
‫ﺟﺎﺀﺕ ﺑﻪ ﺍﻵﺛﺎﺭ‪ ،‬ﻣﺜﻞ ﻗﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t -‬ﺍﻟﺬﻱ ﻳﺮﻭﻯ ﻣﻮﻗﻮﻓﺎ ﻭﻣﺮﻓﻮﻋﺎ‪:‬‬
‫} ﺍﻟﺪﻋﺎﺀ ﻣﻮﻗﻮﻑ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺣﱴ ﺗﺼﻠﻲ ﻋﻠﻰ ﻧﺒﻴﻚ { )‪ (4‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪. (5‬‬
‫ﻭﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺯﺑﺎﻟﺔ )‪ (6‬ﰲ ﻛﺘﺎﺏ )ﺃﺧﺒﺎﺭ )‪ (7‬ﺍﳌﺪﻳﻨﺔ(‪ ،‬ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻋﻨﻪ ﺍﻟﺰﺑﲑ‬
‫)‪(2‬‬ ‫)‪(1‬‬ ‫)‪(8‬‬
‫ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺭﺟﻼ ﻣﻦ‬ ‫ﻋﻨﻪ ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ‬ ‫ﺭﻭﻯ‬ ‫ﺑﻦ ﺑﻜﺎﺭ‬

‫)‪ (1‬ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬

‫)‪ (2‬ﻋﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﺍﻟﺼﻼﺓ ‪.‬‬
‫)‪ (4‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪. (٤٨٦‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻮﺗﺮ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٣٥٦ / ٢) ، ( ٤٨٦‬ﻭﻛﺘﺎﺏ ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ )ﺹ ‪. ( ٩٩‬‬
‫)‪ (6‬ﰲ )ﻁ ( ‪ :‬ﺍﺑﻦ ﺫﺑﺎﻟﺔ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺯﺑﺎﻟﺔ ﺍﳌﺨﺰﻭﻣﻲ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪،‬‬
‫ﺍﳌﺪﱐ ‪ ،‬ﻣﺘﻬﻢ ﺑﺎﻟﻜﺬﺏ ‪ ،‬ﱂ ﳜﺮﺝ ﻟﻪ ﻣﻦ ﺍﻟﺴﺘﺔ ﻏﲑ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﺮﻳﺪ ﺍﻹﺧﺮﺍﺝ ﻟﻪ ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﰲ ﺍﻟﺘﻬﺬﻳﺐ؛ ﻷﻧﻪ ‪ -‬ﻳﻌﲏ ﺃﺑﺎ ﺩﺍﻭﺩ ‪ -‬ﻛﺎﻥ ﻳﻜﺬﺑﻪ ‪ .‬ﺗﻮﰲ ﺣﺪﻭﺩ ﺍﳌﺎﺋﺘﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪- ١١٥ / ٩‬‬
‫‪) ، ( ١١٧‬ﺕ ‪( ١٦٠‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ١٥٤ / ١‬ﺕ ‪. ( ١٣٨‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺍﻷﺧﺒﺎﺭ ﺍﳌﺪﻳﻨﺔ ‪ .‬ﻭﱂ ﺃﺟﺪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (8‬ﻫﻮ ‪ :‬ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺼﻌﺐ ﺑﻦ ﺛﺎﺑﺖ ‪ ،‬ﻣﻦ ﺁﻝ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ‪ ،‬ﻗﺎﺿﻲ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ٢٥٦‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٢٥٧ / ١٠‬ﺕ ‪. ( ١٦‬‬

‫‪٦٩٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﳏﻤﺪ ﺑﻦ ﻛﻴﺴﺎﻥ‪ ،‬ﻳﺄﰐ ﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻌﺼﺮ ﻣﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﳓﻦ ﺟﻠﻮﺱ ﻣﻊ‬
‫ﺭﺑﻴﻌﺔ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻓﻴﻘﻮﻡ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﻓﻴﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻭﻳﺪﻋﻮ ﺣﱴ ﳝﺴﻲ )‪. (3‬‬
‫ﻓﻴﻘﻮﻝ ﺟﻠﺴﺎﺀ ﺭﺑﻴﻌﺔ‪ :‬ﺍﻧﻈﺮﻭﺍ )‪ (4‬ﺇﱃ ﻣﺎ ﻳﺼﻨﻊ )‪ (5‬ﻫﺬﺍ؟ ﻓﻴﻘﻮﻝ‪ " :‬ﺩﻋﻮﻩ‪ ،‬ﻓﺈﳕﺎ ﻟﻠﻤﺮﺀ ﻣﺎ ﻧﻮﻯ "‪،‬‬
‫ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻫﺬﺍ ﺻﺎﺣﺐ ﺃﺧﺒﺎﺭ‪ ،‬ﻭﻫﻮ ﻣﻀﻌﻒ ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻛـﺎﻟﻮﺍﻗﺪﻱ‬
‫ﻭﳓﻮﻩ‪ .‬ﻟﻜﻦ ﻳﺴﺘﺄﻧﺲ ﲟﺎ ﻳﺮﻭﻳﻪ ﻭﻳﻌﺘﱪ ﺑﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻗﺪ ﻳﺘﻤﺴﻚ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺘﻀﻤﻦ ﺃﻥ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺃﻣﺮ‬
‫ﻣﺒﺘﺪﻉ ﻋﻨﺪﻫﻢ‪ ،‬ﱂ ﻳﻜﻦ ﻣﻦ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﻫﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺇﻻ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ‬
‫ﺃﻣﺮﺍ )‪ (6‬ﻣﻌﺮﻭﻓﺎ ﻣﻦ ﻋﻤﻞ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﳌﺎ ﺍﺳﺘﻐﺮﺑﻪ ﺟﻠﺴﺎﺀ ﺭﺑﻴﻌﺔ ﻭﺃﻧﻜﺮﻭﻩ‪ .‬ﺑﻞ ﺫﻛﺮ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳊﺴﻦ ﳍﺎ ﰲ ﻛﺘﺎﺑﻪ ﻣﻊ ﺭﻭﺍﻳﺔ ﺍﻟﺰﺑﲑ ﺑﻦ ﺑﻜﺎﺭ ﺫﻟﻚ ﻋﻨﻪ‪ ،‬ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻢ ﻋﻠﻰ ﻋﻬﺪ ﻣﺎﻟﻚ‬
‫ﻭﺫﻭﻳﻪ‪ ،‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺇﻻ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺷﺎﺋﻌﺎ ﺑﻴﻨﻬﻢ ﳌﺎ ﺫﻛﺮ ﰲ ﻛﺘﺎﺏ‬
‫ﻣﺼﻨﻒ‪ ،‬ﻣﺎ ﻳﺘﻀﻤﻦ ﺍﺳﺘﻐﺮﺍﺏ ﺫﻟﻚ‪ .‬ﰒ ﺇﻥ ﺟﻠﺴﺎﺀ ﺭﺑﻴﻌﺔ ‪ -‬ﻭﻫﻢ ﻗﻮﻡ ﻓﻘﻬﺎﺀ ﻋﻠﻤﺎﺀ ‪ -‬ﺃﻧﻜﺮﻭﺍ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺭﺑﻴﻌﺔ ﺃﻗﺮﻩ‪.‬‬
‫ﻓﻐﺎﻳﺘﻪ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺧﻼﻑ ﻭﻟﻜﻦ ﺗﻌﻠﻴﻞ ﺭﺑﻴﻌﺔ ﻟﻪ ﺑﺄﻥ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ‪ ،‬ﻻ‬
‫ﻳﻘﺘﻀﻲ ﺇﻻ ﺍﻹﻗﺮﺍﺭ ﻋﻠﻰ ﻣﺎ ﻳﻜﺮﻩ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺼﻼﺓ ﻫﻨﺎﻙ ﻟﻨﻬﺎﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﺼﻼﺓ‬
‫)‪(7‬‬
‫‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻧﻴﺔ ﺻﺎﳊﺔ ﺃﺛﻴﺐ ﻋﻠﻰ‬ ‫ﰲ ﻭﻗﺖ ‪‬ﻲ‪ .‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ‬
‫ﻧﻴﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﻟﻴﺲ ﲟﺸﺮﻭﻉ‪ ،‬ﺇﺫﺍ ﱂ ﻳﺘﻌﻤﺪ ﳐﺎﻟﻔﺔ ﺍﻟﺸﺮﻉ ‪ -‬ﻳﻌﲏ ﻓﻬﺬﺍ‬
‫ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﺸﺮﻭﻋﺎ‪ ،‬ﻟﻜﻦ ﻟﺼﺎﺣﺒﻪ ﻧﻴﺔ ﺻﺎﳊﺔ ﻳﺜﺎﺏ ﻋﻠﻰ ﻧﻴﺘﻪ‪.‬‬

‫)‪ (1‬ﺭﻭﻯ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺍﻟﺪﺍﺭﻭﺩﻱ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. ( ٥٣٨ / ٢‬‬
‫)‪ (3‬ﰲ )ﻁ ( ‪ :‬ﺣﱴ ﳝﺸﻲ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﺍﻧﻈﺮ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ( ‪ :‬ﺻﻨﻊ ‪.‬‬
‫)‪ (6‬ﺃﻣﺮﺍ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺭﺍﺩﻩ ﺭﺑﻴﻌﺔ ‪.‬‬

‫‪٦٩٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻓﻴﺴﺘﻔﺎﺩ ﻣﻦ ﺫﻟﻚ‪ :‬ﺃ‪‬ﻢ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﺃﻧﻪ )‪ (1‬ﻏﲑ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﻻ ﺧﺼﻴﺼﺔ ﰲ ﺗﻠﻚ‬
‫ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﳋﲑ ﳛﺼﻞ ﻣﻦ ﺟﻬﺔ ﻧﻴﺔ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﰒ ﺇﻥ ﺭﺑﻴﻌﺔ ﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻣﺘﺎﺑﻌﺔ ﳉﻠﺴﺎﺋﻪ‪ :‬ﺇﻣﺎ‬
‫ﻷﻧﻪ ﱂ ﻳﺒﻠﻐﻪ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻰ ﻋﻦ ﺍﲣﺎﺫ ﻗﱪﻩ ﻋﻴﺪﺍ‪ ،‬ﻭﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻩ‪ .‬ﻓﺈﻥ ﺭﺑﻴﻌﺔ ‪ -‬ﻛﻤﺎ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﱂ ﻳﺮ ﻣﺜﻞ ﻫﺬﺍ ﺩﺍﺧﻼ ﰲ‬ ‫ﺫﻟﻚ ﻟﻜﻦ‬ ‫ﻗﺎﻝ ﺃﲪﺪ ‪ -‬ﻛﺎﻥ ﻗﻠﻴﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻵﺛﺎﺭ‪ .‬ﺃﻭ ﺑﻠﻐﻪ‬
‫ﻣﻌﲎ ﺍﻟﻨﻬﻲ‪ ،‬ﺃﻭ ﻷﻧﻪ ﱂ ﻳﺮ ﻫﺬﺍ ﳏﺮﻣﺎ‪ ،‬ﻭﺇﳕﺎ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺮﻭﻫﺎ‪ ،‬ﻭﺇﻧﻜﺎﺭ ﺍﳌﻜﺮﻭﻩ ﻟﻴﺲ‬
‫ﺑﻔﺮﺽ‪ .‬ﺃﻭ ﺃﻧﻪ ﺭﺃﻯ ﺃﻥ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺇﳕﺎ ﻗﺼﺪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﺟﺎﺀ ﺿﻤﻨﺎ ﻭﺗﺒﻌﺎ‪ .‬ﻭﰲ ﻫﺬﺍ‬
‫ﻧﻈﺮ‪.‬‬
‫)‪(5‬‬
‫ﰲ ﺻﺤﺔ ﺍﻟﺼﻼﺓ ﻋﻨﺪ‬ ‫ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﳜﺘﻠﻔﻮﻥ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﻛﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ‬
‫ﺍﻟﻘﱪ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺒﻄﻠﻬﺎ ﻗﺪ ﻻ ﻳﻨﻬﻰ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﻌﻤﺪﺓ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﺎﺑﻘﻮﻥ‪ ،‬ﻣﻊ ﺃﻥ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻫﺬﺍ‬
‫ﻗﺪ ﺭﻭﻯ ﺃﺧﺒﺎﺭﺍ ﻋﻦ ﺍﻟﺴﻠﻒ ﺗﺆﻳﺪ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻋﻤﺮ ﺑﻦ ﻫﺎﺭﻭﻥ‪ ،‬ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ‬
‫ﻭﺭﺩﺍﻥ )‪ (6‬ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﰒ ﻳﺴﻨﺪ ﻇﻬﺮﻩ ﺇﱃ ﺟﺪﺍﺭ ﺍﻟﻘﱪ‪،‬‬
‫ﰒ ﻳﺪﻋﻮ " )‪ (7‬ﻓﻬﺬﺍ ﺇﻥ ﻛﺎﻥ ﺛﺎﺑﺘﺎ ﻋﻦ ﺃﻧﺲ ﻓﻬﻮ ﻣﺆﻳﺪ ﳌﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﻓﺈﻥ ﺃﻧﺴﺎ ﱂ ﻳﻜﻦ ﺳﺎﻛﻨﺎ‬
‫ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻘﺪﻡ ﻣﻦ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﺇﻣﺎ ﻣﻊ ﺍﳊﺠﻴﺞ ﺃﻭ ﳓﻮﻫﻢ‪ ،‬ﻓﻴﺴﻠﻢ )‪ (8‬ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﰒ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ )‪ (9‬ﰲ ﺣﻖ ﻣﺜﻠﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺿﻤﻨﺎ ﻭﺗﺒﻌﺎ‪ ،‬ﺍﺳﺘﺪﺑﺮ ﺍﻟﻘﱪ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﱪ ﻏﲑ ﻣﺴﺘﺤﺐ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺫﻟﻚ ﺍﻟﺒﻘﻌﺔ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ( ‪ :‬ﺃﻭ ﺃﻧﻪ ﺑﻠﻐﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺃﻭ ﺑﻠﻐﻪ ﺫﻟﻚ ﻭﱂ ﻳﺮ ‪.‬‬
‫)‪ (5‬ﻗﻮﻟﻪ ‪ :‬ﰲ ﻣﺜﻞ ﻫﺬﺍ ﻛﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ( ‪.‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺳﻠﻤﺔ ﺑﻦ ﻭﺭﺩﺍﻥ ﺍﻟﻠﻴﺜﻲ ‪ ،‬ﺃﺑﻮ ﻳﻌﻠﻰ ‪ ،‬ﺍﳌﺪﱐ؛ ﺿﻌﻴﻒ ‪ ،‬ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ﺑﻀﻊ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺔ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٣١٩ / ١‬ﺕ ‪. ( ٣٨٧‬‬
‫)‪ (7‬ﱂ ﺃﺟﺪﻩ ‪.‬‬
‫)‪ (8‬ﰲ )ﺩ ( ‪ :‬ﻓﺴﻠﻢ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺎﻟﺬﻱ ﻳﻨﺒﻐﻲ ﰲ ﺣﻖ ﻣﺜﻠﻪ ‪.‬‬

‫‪٦٩٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺫﻛﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﳏﻤﺪ )‪ (1‬ﻭﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ )‪ (2‬ﻭﻏﲑﳘﺎ‪ ،‬ﻋﻦ‬
‫ﳏﻤﺪ ﺑﻦ ﻫﻼﻝ )‪ (3‬ﻭﻋﻦ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺃﻥ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ - r‬ﺍﻟﺬﻱ ﻓﻴﻪ ﻗﱪﻩ‬
‫‪ -‬ﻫﻮ ﺑﻴﺖ ﻋﺎﺋﺸﺔ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺗﺴﻜﻦ‪ ،‬ﻭﺃﻧﻪ ﻣﺮﺑﻊ ﻣﺒﲏ ﲝﺠﺎﺭﺓ ﺳﻮﺩ ﻭﻗﺼﺔ )‪ (4‬ﻭﺍﻟﺬﻱ ﻳﻠﻲ‬
‫ﺍﻟﻘﺒﻠﺔ ﻣﻨﻪ ﺃﻃﻮﻟﻪ‪ ،‬ﻭﺍﻟﺸﺮﻗﻲ ﻭﺍﻟﻐﺮﰊ ﺳﻮﺍﺀ‪ ،‬ﻭﺍﻟﺸﺎﻣﻲ ﺃﻧﻘﺼﻬﺎ‪ ،‬ﻭﺑﺎﺏ ﺍﻟﺒﻴﺖ ﳑﺎ ﻳﻠﻲ ﺍﻟﺸﺎﻡ‪،‬‬
‫ﻭﻫﻮ )‪ (5‬ﻣﺴﺪﻭﺩ ﲝﺠﺎﺭﺓ ﺳﻮﺩ ﻭﻗﺼﺔ‪.‬‬
‫ﰒ ﺑﲎ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬
‫ﺯﻭ‪‬ﺍﻩ )‪ (6‬ﻟﺌﻼ ﻳﺘﺨﺬﻩ ﺍﻟﻨﺎﺱ ﻗﺒﻠﺔ ﲣﺺ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻣﻦ ﺑﲔ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ‪ r‬ﻭﺫﻟﻚ ﺃﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ -‬ﻛﻤﺎ ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ )‪ (7‬ﻋﻦ ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﳕﺮ )‪ (8‬ﻋﻦ‬
‫ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ } :‬ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪. (10) (9‬‬

‫)‪ (1‬ﻳﻌﲏ ‪ :‬ﺍﻟﺪﺭﺍﻭﺭﺩﻱ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬

‫)‪ (2‬ﻫﻮ ‪ :‬ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ ‪ .‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻫﻼﻝ ﺑﻦ ﺃﰊ ﻫﻼﻝ ﺍﳌﺪﱐ ‪ ،‬ﻣﻮﱃ ﺑﲏ ﻛﻌﺐ ‪ ،‬ﻭﺛﻘﻪ ﺃﲪﺪ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺃﺑﻮ ﺣﺎﰎ ‪ :‬ﺻﺎﱀ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٦٢‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٩‬‬
‫‪) ، ( ٤٩٨‬ﺕ ‪. ( ٨١٧‬‬
‫)‪ (4‬ﺍﻟﻘﺼﺔ ‪ -‬ﺑﺎﻟﻔﺘﺢ ‪ : -‬ﺍﳉﺺ ‪ ،‬ﻟﻐﺔ ﺣﺠﺎﺯﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﻕ ﺹ ﺹ ( ‪) ،‬ﺹ ‪، ( ٥٣٨‬‬
‫ﻭﺫﻛﺮ ﺫﻟﻚ ﰲ ﻫﺎﻣﺶ ﺍﳌﺨﻄﻮﻃﺔ )ﻁ ( ‪ ،‬ﻓﻘﺎﻝ ﰲ ﺍﳍﺎﻣﺶ ‪ :‬ﺍﻟﻘﺼﺔ ‪ -‬ﺑﺎﻟﻔﺘﺢ ‪ : -‬ﺍﳉﺺ ‪ :‬ﻟﻐﺔ ﺣﺠﺎﺯﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫ﳐﺘﺎﺭ ‪ ،‬ﺍﻟﻮﺭﻗﺔ )‪ ( ١٦٧‬ﻣﻦ ﺍﳌﺨﻄﻮﻃﺔ )ﻁ ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ( ‪ :‬ﻭﻫﻮ ﺑﺎﺏ ﻣﺴﺪﻭﺩ ‪.‬‬
‫)‪ (6‬ﺯﻭﺍﻩ ‪ :‬ﺃﻱ ﺟﻌﻞ ﻟﻪ ﺯﻭﺍﻳﺎ ‪.‬‬
‫)‪ (7‬ﺃﻱ ﺍﻟﺪﺭﺍﻭﺭﺩﻱ ‪.‬‬
‫)‪ (8‬ﻫﻮ ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﳕﺮ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﳌﺪﱐ ‪ ،‬ﻭﺛﻘﺔ ﺍﺑﻦ ﺳﻌﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ ‪ :‬ﻟﻴﺲ ﺑﻪ‬
‫ﺑﺄﺱ ‪ .‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪١٤٤‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪، ٣٣٧ / ٤‬‬
‫‪) ، ( ٣٣٨‬ﺕ ‪. ( ٥٧٨‬‬
‫)‪ (9‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٢٧‬ﺃﲪﺪ )‪. (٢٤٦/٢‬‬
‫)‪ (10‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺣﺪﺛﲏ )‪ (1‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻗﺎﻝ‪ } :‬ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ ﻳﻌﺒﺪ‪ ،‬ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ ﻗﻮﻡ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ‬

‫ﻣﺴﺎﺟﺪ { )‪ . (3) (2‬ﻓﻬﺬﻩ ﺍﻵﺛﺎﺭ‪ ،‬ﺇﺫﺍ ﺿﻤﺖ ﺇﱃ ﻣﺎ ﻗﺪﻣﻨﺎ ﻣﻦ ﺍﻵﺛﺎﺭ‪ ،‬ﻋﻠﻢ ﻛﻴﻒ ﻛﺎﻥ ﺣﺎﻝ‬
‫ﺍﻟﺴﻠﻒ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ .‬ﻭﺃﻥ ﻣﺎ ﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﳋﻠﻒ ﰲ ﺫﻟﻚ )‪ (4‬ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﻭﻻ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ :‬ﻣﺎ ﻳﺮﻭﻯ ﻣﻦ ﺃﻥ ﻗﻮﻣﺎ ﲰﻌﻮﺍ ﺭﺩ ﺍﻟﺴﻼﻡ ﻣﻦ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﺃﻭ‬
‫ﻗﺒﻮﺭ ﻏﲑﻩ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‪ .‬ﻭﺃﻥ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻛﺎﻥ ﻳﺴﻤﻊ ﺍﻷﺫﺍﻥ ﻣﻦ ﺍﻟﻘﱪ ﻟﻴﺎﱄ ﺍﳊﺮﺓ )‪. (5‬‬
‫ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻓﻬﺬﺍ ﻛﻠﻪ ﺣﻖ ﻟﻴﺲ ﳑﺎ ﳓﻦ ﻓﻴﻪ‪ ،‬ﻭﺍﻷﻣﺮ ﺃﺟﻞ ﻣﻦ ﺫﻟﻚ ﻭﺃﻋﻈﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻳﻀﺎ ﻣﺎ ﻳﺮﻭﻯ‪ " :‬ﺃﻥ ﺭﺟﻼ ﺟﺎﺀ ﺇﱃ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻓﺸﻜﺎ ﺇﻟﻴﻪ ﺍﳉﺪﺏ ﻋﺎﻡ‬
‫ﺍﻟﺮﻣﺎﺩﺓ )‪ (6‬ﻓﺮﺁﻩ ﻭﻫﻮ ﻳﺄﻣﺮﻩ ﺃﻥ ﻳﺄﰐ ﻋﻤﺮ‪ ،‬ﻓﻴﺄﻣﺮﻩ ﺃﻥ ﳜﺮﺝ ﻳﺴﺘﺴﻘﻲ ﺑﺎﻟﻨﺎﺱ " )‪ (7‬ﻓﺈﻥ ﻫﺬﺍ‬
‫ﻟﻴﺲ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﻘﻊ ﻛﺜﲑﺍ ﳌﻦ ﻫﻮ ﺩﻭﻥ ﺍﻟﻨﱯ ‪ r‬ﻭﺃﻋﺮﻑ ﻣﻦ ﻫﺬﺍ ﻭﻗﺎﺋﻊ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺳﺆﺍﻝ ﺑﻌﻀﻬﻢ ﻟﻠﻨﱯ ‪ r‬ﺃﻭ ﻟﻐﲑﻩ ﻣﻦ ﺃﻣﺘﻪ ﺣﺎﺟﺔ ﻓﺘﻘﻀﻰ ﻟﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻗﺪ ﻭﻗﻊ‬
‫ﻛﺜﲑﺍ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﳑﺎ ﳓﻦ ﻓﻴﻪ‪.‬‬
‫ﻭﻋﻠﻴﻚ ﺃﻥ ﺗﻌﻠﻢ ‪ :‬ﺃﻥ ﺇﺟﺎﺑﺔ ﺍﻟﻨﱯ ‪ r‬ﺃﻭ ﻏﲑﻩ ﳍﺆﻻﺀ ﺍﻟﺴﺎﺋﻠﲔ‪ ،‬ﻟﻴﺲ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻓﺈﻧﻪ ﻫﻮ " ﺍﻟﻘﺎﺋﻞ ‪ } r‬ﺇﻥ ﺃﺣﺪﻫﻢ ﻟﻴﺴﺄﻟﲏ ﺍﳌﺴﺄﻟﺔ ﻓﺄﻋﻄﻴﻪ ﺇﻳﺎﻫﺎ‪،‬‬

‫)‪ (1‬ﺍﻟﻘﺎﺋﻞ ‪ :‬ﻭﺣﺪﺛﲏ ‪ .‬ﻭﺍﻟﻘﺎﺋﻞ ‪ :‬ﻛﻤﺎ ﺣﺪﺛﲏ )ﻗﺒﻞ ﺳﻄﺮﻳﻦ ( ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺯﺑﺎﻟﺔ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٢٧‬ﺃﲪﺪ )‪. (٢٤٦/٢‬‬
‫)‪ (3‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻗﺎﻝ ‪ :‬ﻛﺜﺮﺓ ﻣﺎ ﺣﺪﺙ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ‪.‬‬
‫)‪ (5‬ﺃﻱ ‪ :‬ﻟﻴﺎﱄ ﻭﻗﻌﺔ ﺍﳊﺮﺓ ﺍﻟﱵ ﺣﺪﺛﺖ ﺳﻨﺔ )‪٦٣‬ﻫـ ( ﺑﲔ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺟﻴﺶ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻘﻴﺎﺩﺓ ﻣﺴﻠﻢ ﺑﻦ ﻋﻘﺒﺔ‬
‫‪ ،‬ﻓﻬﺰﻡ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺍﺳﺘﺒﺎﺣﻬﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. ( ٢٢٤ - ٢١٧ / ٨‬‬
‫)‪ (6‬ﰲ )ﺏ ( ‪ :‬ﺍﻟﺮﺑﺎﺫﺓ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺍﻟﺮﻣﺎﺩﺓ ‪ ،‬ﻭﲰﻲ ﻋﺎﻡ ﺍﻟﺮﻣﺎﺩﺓ؛ ﻷﻥ ﺍﻷﺭﺽ ﺍﺳﻮﺩﺕ ﻣﻦ ﺍﳉﺪﺏ ﺣﱴ ﺻﺎﺭ ﻟﻮ‪‬ﺎ‬
‫ﻛﺎﻟﺮﻣﺎﺩ ‪ .‬ﻭﻫﻮ ﻋﺎﻡ )‪ ١٨‬ﻫـ ( ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪. ( ٩٠ / ٨‬‬
‫)‪ (7‬ﺃﻭﺭﺩ ﺍﻟﻘﺼﺔ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪ ، ( ٩٢ ، ٩١ / ٧‬ﻋﻦ ﺍﳊﺎﻓﻆ ﺃﰊ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩﻩ ﺇﱃ ﺃﰊ ﺻﺎﱀ‬
‫ﻋﻦ ﻣﺎﻟﻚ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ‪ " :‬ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ " )‪. ( ٩٢ / ٧‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻴﺨﺮﺝ ‪‬ﺎ ﻳﺘﺄﺑﻄﻬﺎ ﻧﺎﺭﺍ "‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻠﻢ ﺗﻌﻄﻴﻬﻢ؟ ﻗﺎﻝ‪ " :‬ﻳﺄﺑﻮﻥ ﺇﻻ ﺃﻥ‬
‫ﻳﺴﺄﻟﻮﱐ‪ ،‬ﻭﻳﺄﰉ ﺍﷲ ﱄ ﺍﻟﺒﺨﻞ { )‪. (2) (1‬‬
‫ﻭﺃﻛﺜﺮ ﻫﺆﻻﺀ ﺍﻟﺴﺎﺋﻠﲔ ﺍﳌﻠﺤﲔ ﳌﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﳊﺎﻝ‪ ،‬ﻟﻮ ﱂ ﳚﺎﺑﻮﺍ ﻻﺿﻄﺮﺏ ﺇﳝﺎ‪‬ﻢ‪ ،‬ﻛﻤﺎ‬
‫ﺃﻥ ﺍﻟﺴﺎﺋﻠﲔ ﺑﻪ ﰲ ﺍﳊﻴﺎﺓ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﺃﺟﻴﺐ ﻭﺃﻣﺮ ﺑﺎﳋﺮﻭﺝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫)‪(3‬‬
‫ﺇﺫﺍ ﻭﻗﻊ ﻳﻜﻮﻥ ﻛﺮﺍﻣﺔ ﻟﺼﺎﺣﺐ ﺍﻟﻘﱪ‪ ،‬ﺃﻣﺎ ﺃﻥ ﻳﺪﻝ ﻋﻠﻰ ﺣﺴﻦ ﺣﺎﻝ‬ ‫ﻓﻬﺬﺍ ﺍﻟﻘﺪﺭ‬
‫ﺍﻟﺴﺎﺋﻞ‪ ،‬ﻓﻼ ﻓﺮﻕ )‪ (4‬ﺑﲔ ﻫﺬﺍ ﻭﻫﺬﺍ‪ .‬ﻓﺈﻥ ﺍﳋﻠﻖ ﱂ ﻳﻨﻬﻮﺍ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ )‪ (5‬ﻭﺍﲣﺎﺫﻫﺎ‬
‫ﻣﺴﺎﺟﺪ ﺍﺳﺘﻬﺎﻧﺔ ﺑﺄﻫﻠﻬﺎ‪ ،‬ﺑﻞ ﳌﺎ ﳜﺎﻑ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﺍﻟﻔﺘﻨﺔ ﺇﺫﺍ ﺍﻧﻌﻘﺪ ﺳﺒﺒﻬﺎ‪،‬‬
‫ﻓﻠﻮﻻ ﺃﻧﻪ ﻗﺪ ﳛﺼﻞ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻣﺎ ﳜﺎﻑ ﺍﻻﻓﺘﺘﺎﻥ ﺑﻪ ﳌﺎ ‪‬ﻲ ﺍﻟﻨﺎﺱ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺬﻛﺮ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ‪ ،‬ﻭﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﺍﻟﱵ ﺗﻮﺟﺪ ﻋﻨﺪ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻟﺼﺎﳊﲔ ﻣﺜﻞ ﻧﺰﻭﻝ ﺍﻷﻧﻮﺍﺭ ﻭﺍﳌﻼﺋﻜﺔ ﻋﻨﺪﻫﺎ ﻭﺗﻮﻗﻲ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﻟﺒﻬﺎﺋﻢ ﳍﺎ‪ ،‬ﻭﺍﻧﺪﻓﺎﻉ ﺍﻟﻨﺎﺭ‬
‫ﻋﻨﻬﺎ ﻭﻋﻤﻦ ﺟﺎﻭﺭﻫﺎ‪ ،‬ﻭﺷﻔﺎﻋﺔ ﺑﻌﻀﻬﻢ ﰲ ﺟﲑﺍﻧﻪ ﻣﻦ ﺍﳌﻮﺗﻰ‪ ،‬ﻭﺍﺳﺘﺤﺒﺎﺏ ﺍﻻﻧﺪﻓﺎﻥ ﻋﻨﺪ‬
‫ﺑﻌﻀﻬﻢ‪ ،‬ﻭﺣﺼﻮﻝ ﺍﻷﻧﺲ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﲟﻦ ﺍﺳﺘﻬﺎ‪‬ﺎ ‪ -‬ﻓﺠﻨﺲ ﻫﺬﺍ‬
‫ﺣﻖ‪ ،‬ﻟﻴﺲ ﳑﺎ ﳓﻦ ﻓﻴﻪ‪.‬‬
‫ﻭﻣﺎ ﰲ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻣﻦ ﻛﺮﺍﻣﺔ ﺍﷲ ﻭﺭﲪﺘﻪ‪ ،‬ﻭﻣﺎ ﳍﺎ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﳊﺮﻣﺔ‬
‫ﻭﺍﻟﻜﺮﺍﻣﺔ ﻓﻮﻕ ﻣﺎ ﻳﺘﻮﳘﻪ ﺃﻛﺜﺮ ﺍﳋﻠﻖ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺗﻔﺼﻴﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﻞ ﻫﺬﺍ ﻻ ﻳﻘﺘﻀﻲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﻗﺼﺪ ﺍﻟﺪﻋﺎﺀ ﺃﻭ ﺍﻟﻨﺴﻚ ﻋﻨﺪﻫﺎ‪ ،‬ﳌﺎ ﰲ ﻗﺼﺪ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪﻫﺎ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﻟﺸﺎﺭﻉ )‪ (6‬ﻛﻤﺎ ﺗﻘﺪﻡ‪ .‬ﻓﺬﻛﺮﺕ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻷ‪‬ﺎ‬
‫ﳑﺎ ﻳﺘﻮﻫﻢ ﻣﻌﺎﺭﺿﺘﻪ ﳌﺎ ﻗﺪﻣﻨﺎﻩ‪ ،‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪.‬‬

‫)‪ (1‬ﺃﲪﺪ )‪. (١٦/٣‬‬

‫)‪ (2‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺳﻘﻂ ﻣﻦ )ﺃ ( ﻭﺭﻗﺔ )ﺻﻔﺤﺘﺎﻥ ﺗﻘﺮﻳﺒﺎ ( ‪ ،‬ﺇﱃ ﻗﻮﻟﻪ ‪ :‬ﻭﺑﻌﻀﻬﺎ ﳚﺘﻤﻊ ﻋﻨﺪﻫﺎ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻳﻔﺮﻕ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﺍﻟﻘﱪ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺍﻟﱵ ﺃﻋﻠﻢ ‪‬ﺎ ﺍﻟﺸﺎﺭﻉ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﱵ ﺣﺬﺭ ﻣﻨﻬﺎ ﺍﻟﺸﺎﺭﻉ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ )‪ : (1‬ﺃﻥ ﺍﻋﺘﻘﺎﺩ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﻭﻓﻀﻠﻪ‪ ،‬ﻗﺪ ﺃﻭﺟﺐ ﺃﻥ ﺗﻨﺘﺎﺏ‬
‫ﻟﺬﻟﻚ ﻭﺗﻘﺼﺪ‪ ،‬ﻭﺭﲟﺎ ﺍﺟﺘﻤﻊ ﻋﻨﺪﻫﺎ )‪ (2‬ﺍﺟﺘﻤﺎﻋﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﰲ ﻣﻮﺍﺳﻢ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﻨﻪ ﻫﻮ‬
‫ﺍﻟﺬﻱ ‪‬ﻰ ﻋﻨﻪ ﺍﻟﻨﱯ ‪ r‬ﺑﻘﻮﻟﻪ‪ } :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ { )‪ (3‬ﻭﺑﻘﻮﻟﻪ‪ } :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ‬

‫ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ (4‬ﻭﺑﻘﻮﻟﻪ ‪ } r‬ﻻ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪،‬‬

‫ﻓﺈﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﻓﺈﱐ ﺃ‪‬ﺎﻛﻢ ﻋﻦ ﺫﻟﻚ { )‪. (6) (5‬‬

‫)‪ (1‬ﺃﻱ ‪ :‬ﻣﻦ ﻭﺟﻮﻩ ﻧﻔﻲ ﺍﺳﺘﺤﺒﺎﺏ ﻗﺼﺪ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﱪ ‪ ،‬ﺍﳌﺬﻛﻮﺭ ﺃﻭﳍﺎ ﺹ )‪. ( ٢٤٨‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺭﲟﺎ ﺍﺟﺘﻤﻊ ﺍﻟﻘﺒﻮﺭﻳﻮﻥ ﻋﻨﺪﻫﺎ ‪ .‬ﺃﻱ ﺑﺰﻳﺎﺩﺓ ﻛﻠﻤﺔ )ﺍﻟﻘﺒﻮﺭﻳﻮﻥ ( ‪ .‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﱂ ﻳﻜﻦ ﺍﳌﺆﻟﻒ‬
‫ﻳﻄﻠﻘﻬﺎ ﻛﻤﺎ ﺃﺳﻠﻔﺖ ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﺗﻮﺿﻊ ﺑﺎﳍﺎﻣﺶ ﺇﺫﺍ ﻗﺼﺪ ‪‬ﺎ ﺇﻳﻀﺎﺡ ﺍﳌﻌﲎ ‪.‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٣٢٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ )‪، (١٢١/٦‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬
‫)‪ (5‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪. (٥٣٢‬‬
‫)‪ (6‬ﻓﺈﱐ ﺃ‪‬ﺎﻛﻢ ﻋﻦ ﺫﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﰲ )ﺏ ( ‪ :‬ﺯﺍﺩ ﰲ ﺍﳍﺎﻣﺶ ‪ " :‬ﺃﻻ ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ‬
‫ﻣﺴﺎﺟﺪ " ‪ ،‬ﻭﺇﺷﺎﺭﺓ ﺍﻟﺘﻬﻤﻴﺶ ﻗﺒﻞ ﻗﻮﻟﻪ ‪ " :‬ﻓﺈﱐ ﺃ‪‬ﺎﻛﻢ " ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﻣﺮ )ﺹ ‪ ( ١٨٤‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻌﺾ ﺑﺪﻉ ﺍﻟﻘﺒﻮﺭ‬

‫ﺣﱴ ﺇﻥ ﺑﻌﺾ ﺍﻟﻘﺒﻮﺭ ﳚﺘﻤﻊ ﻋﻨﺪﻫﺎ )‪ (1‬ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﻳﺴﺎﻓﺮ ﺇﻟﻴﻬﺎ )‪ (2‬ﺇﻣﺎ ﰲ ﺍﶈﺮﻡ‪،‬‬
‫ﺃﻭ ﺭﺟﺐ‪ ،‬ﺃﻭ ﺷﻌﺒﺎﻥ‪ ،‬ﺃﻭ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ‪ .‬ﻭﺑﻌﻀﻬﺎ ﳚﺘﻤﻊ ﻋﻨﺪﻩ ﰲ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ!‪،‬‬
‫ﻭﺑﻌﻀﻬﺎ ﰲ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﰲ )‪ (3‬ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﰲ ﻭﻗﺖ ﺁﺧﺮ‪ ،‬ﲝﻴﺚ‬
‫ﻳﻜﻮﻥ ﳍﺎ ﻳﻮﻡ ﻣﻦ ﺍﻟﺴﻨﺔ ﺗﻘﺼﺪ ﻓﻴﻪ‪ ،‬ﻭﳚﺘﻤﻊ ﻋﻨﺪﻫﺎ ﻓﻴﻪ ﻛﻤﺎ ﺗﻘﺼﺪ ﻋﺮﻓﺔ ﻭﻣﺰﺩﻟﻔﺔ ﻭﻣﲎ‪ ،‬ﰲ‬
‫ﺃﻳﺎﻡ ﻣﻌﻠﻮﻣﺔ )‪ (4‬ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻳﻘﺼﺪ ﻣﺼﻠﻰ ﺍﳌﺼﺮ ﻳﻮﻡ ﺍﻟﻌﻴﺪﻳﻦ‪ ،‬ﺑﻞ ﺭﲟﺎ ﻛﺎﻥ ﺍﻻﻫﺘﻤﺎﻡ‬
‫‪‬ﺬﻩ ﺍﻻﺟﺘﻤﺎﻋﺎﺕ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﺃﻫﻢ )‪ (5‬ﻭﺃﺷﺪ‪.‬‬
‫)‪(6‬‬
‫ﻟﻘﺼﺪ‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﻳﺴﺎﻓﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﰲ ﻭﻗﺖ ﻣﻌﲔ ﺃﻭ ﰲ ﻭﻗﺖ ﻏﲑ ﻣﻌﲔ‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻩ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﻫﻨﺎﻙ‪ ،‬ﻛﻤﺎ ﻳﻘﺼﺪ ﺑﻴﺖ ﺍﷲ ﻟﺬﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﻔﺮ ﻻ ﺃﻋﻠﻢ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﺧﻼﻓﺎ ﰲ ﺍﻟﻨﻬﻲ )‪ (7‬ﻋﻨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺧﻼﻓﺎ ﺣﺎﺩﺛﺎ‪.‬‬
‫ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﺍﻟﻮﺟﻬﲔ ﺍﳌﺘﻘﺪﻣﲔ ﰲ ﺍﻟﺴﻔﺮ ﺍ‪‬ﺮﺩ ﻟﺰﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻔﺮ‬
‫ﻟﻠﻌﺒﺎﺩﺓ ﻋﻨﺪﻫﺎ ﺑﺎﻟﺪﻋﺎﺀ ﺃﻭ ﺍﻟﺼﻼﺓ )‪ (8‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ :‬ﻓﻬﺬﺍ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪.‬‬
‫ﺣﱴ ﺇﻥ ﺑﻌﻀﻬﻢ ﻳﺴﻤﻴﻪ ﺍﳊﺞ ﻭﻳﻘﻮﻝ‪ :‬ﻧﺮﻳﺪ ﺍﳊﺞ ﺇﱃ ﻗﱪ ﻓﻼﻥ ﻭﻓﻼﻥ )‪. (9‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻘﺼﺪ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻨﺪﻩ ﰲ ﻳﻮﻡ ﻣﻌﲔ ﻣﻦ ﺍﻷﺳﺒﻮﻉ‪.‬‬
‫ﻭﰲ ﺍﳉﻤﻠﺔ ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻘﺒﻮﺭ ﻫﻮ ﺑﻌﻴﻨﻪ ﺍﻟﺬﻱ ‪‬ﻰ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳚﺘﻤﻊ ﻋﻨﺪﻫﺎ ﺍﻟﻘﺒﻮﺭﻳﻮﻥ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﺴﺎﻓﺮﻭﻥ ﺇﻟﻴﻬﺎ ﻹﻗﺎﻣﺔ ﺍﻟﻌﻴﺪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻭﺑﻌﻀﻬﺎ ﰲ ﻳﻮﻡ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﻣﻌﻠﻮﻣﺎﺕ ‪.‬‬
‫)‪ (5‬ﺃﻫﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ ﻁ ( ‪ :‬ﺃﻭ ﰲ ﻏﲑ ﻭﻗﺖ ﻣﻌﲔ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﲢﺮﳝﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺃﻭ ﺇﻗﺎﻣﺔ ﺍﻟﻌﻴﺪ ‪.‬‬
‫)‪ (9‬ﻭﻓﻼﻥ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬

‫‪٧٠٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺈﻥ ﺍﻋﺘﻴﺎﺩ ﻗﺼﺪ ﺍﳌﻜﺎﻥ ﺍﳌﻌﲔ‪ ،‬ﻭﰲ ﻭﻗﺖ ﻣﻌﲔ‪،‬‬ ‫)‪(1‬‬

‫ﺑﻘﻮﻟﻪ‪ } :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪ‪‬ﺍ {‬
‫ﻋﺎﺋﺪ ﺑﻌﻮﺩ ﺍﻟﺴﻨﺔ ﺃﻭ ﺍﻟﺸﻬﺮ ﺃﻭ ﺍﻷﺳﺒﻮﻉ‪ ،‬ﻫﻮ ﺑﻌﻴﻨﻪ ﻣﻌﲎ ﺍﻟﻌﻴﺪ‪ .‬ﰒ ﻳﻨﻬﻰ ﻋﻦ ﺩِﻕ‪ ‬ﺫﻟﻚ ﻭﺟﻠﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﳌﺎ ﻗﺎﻝ‪ " :‬ﻗﺪ ﺃﻓﺮﻁ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺟﺪﺍ‬
‫ﻭﺃﻛﺜﺮﻭﺍ " ﻭﺫﻛﺮ ﻣﺎ ﻳﻔﻌﻞ ﻋﻨﺪ ﻗﱪ ﺍﳊﺴﲔ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﺕ )‪ (2‬ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪ :‬ﺃﻧﻪ ﻳﻜﺮﻩ ﺍﻋﺘﻴﺎﺩ ﻋﺒﺎﺩﺓ ﰲ ﻭﻗﺖ ﺇﺫﺍ ﱂ ﲡﺊ ‪‬ﺎ ﺍﻟﺴﻨﺔ‪ .‬ﻓﻜﻴﻒ‬
‫ﺍﻋﺘﻴﺎﺩ ﻣﻜﺎﻥ ﻣﻌﲔ ﰲ ﻭﻗﺖ ﻣﻌﲔ؟‪.‬‬
‫)‪(3‬‬
‫ﻭﻏﲑﻫﺎ‪ .‬ﻭﻣﺎ ﻳﻔﻌﻞ ﺑﺎﻟﻌﺮﺍﻕ ﻋﻨﺪ‬ ‫ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ‪ :‬ﻣﺎ ﻳﻔﻌﻞ ﲟﺼﺮ‪ ،‬ﻋﻨﺪ ﻗﱪ ﻧﻔﻴﺴﺔ‬
‫ﺍﻟﻘﱪ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﺇﻧﻪ ﻗﱪ ﻋﻠﻲ ‪ t‬ﻭﻗﱪ ﺍﳊﺴﲔ‪ ،‬ﻭﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ‪ ،‬ﻭﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬
‫ﻭﻗﱪ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ )‪ (4‬ﻭﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﳉﻮﺍﺩ )‪ (5‬ﺑﺒﻐﺪﺍﺩ‪.‬‬
‫ﻭﻋﻨﺪ ﻗﱪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﻣﻌﺮﻭﻑ ﺍﻟﻜﺮﺧﻲ‪ .‬ﻭﻏﲑﳘﺎ ﻭﻣﺎ ﻳﻔﻌﻞ ﻋﻨﺪ ﻗﱪ ﺃﰊ ﻳﺰﻳﺪ‬
‫)‪(1‬‬
‫ﺇﱃ ﻗﺒﻮﺭ‬ ‫ﺍﻟﺒﺴﻄﺎﻣﻲ )‪ . (6‬ﻭﻛﺎﻥ ﻳﻔﻌﻞ ﳓﻮ ﺫﻟﻚ ﲝﺮﺍﻥ‪ ،‬ﻋﻨﺪ ﻗﱪ ﻳﺴﻤﻰ ﻗﱪ ﺍﻷﻧﺼﺎﺭﻱ‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻓﺴﺮﺕ ‪.‬‬
‫)‪ (3‬ﻫﻲ ‪ :‬ﻧﻔﻴﺴﺔ ﺑﻨﺖ ﺍﳊﺴﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ ،‬ﻭﻟﺪﺕ ﺳﻨﺔ )‪١٤٥‬‬
‫ﻫـ ( ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺘﻘﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ ﺍﻟﻌﺎﳌﺎﺕ ﺑﺎﻟﺘﻔﺴﲑ ﻭﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺗﻮﻓﻴﺖ ﲟﺼﺮ ﺳﻨﺔ )‪ ٢٠٨‬ﻫـ ( ‪،‬‬
‫ﻭﻧﺼﺐ ﳍﺎ ﺍﻟﺸﻴﻌﺔ ﻣﺰﺍﺭﺍ ﻭﻣﺸﻬﺪﺍ ﰲ ﻣﺼﺮ ﻻ ﻳﺰﺍﻝ ﺍﻵﻥ ﻳﻄﻮﻑ ﺍﳌﺒﺘﺪﻋﻮﻥ ﻭﺍﳉﻬﻠﺔ ﻣﻦ ﺣﻮﻟﻪ ﻭﻳﺘﻤﺴﺤﻮﻥ ﺑﻪ ‪،‬‬
‫ﻭﺗﻘﺎﻡ ﻋﻨﺪﻩ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ ‪ .‬ﻓﻨﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ‪ .‬ﺍﻧﻈﺮ " ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪( ٤٢٤ ، ٤٢٣ / ٥‬؛‬
‫ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. ( ٤٤ / ٨‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﳍﺎﴰﻲ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻜﺎﻇﻢ ‪ ،‬ﻋﺎﺑﺪ‬
‫ﺻﺪﻭﻕ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪ ١٨٣‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، ( ٢٨٢ / ٢‬ﺕ ‪. ( ١٤٤٤‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺍﳍﺎﴰﻲ ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﳉﻮﺍﺩ ‪ ،‬ﺗﺰﻋﻢ ﺍﻟﺮﻭﺍﻓﺾ ﺃﻧﻪ ﺃﺣﺪ ﺍﻷﺋﻤﺔ‬
‫ﺍﻻﺛﲏ ﻋﺸﺮ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ١٩٥‬ﻫـ ( ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪٢٢٠‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪) ، ( ١٧٥ / ٤‬ﺕ‬
‫‪. ( ٥٦١‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﻃﻴﻔﻮﺭ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺁﺩﻡ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﺴﻄﺎﻣﻲ ‪ ،‬ﺃﺑﻮ ﻳﺰﻳﺪ ‪ ،‬ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺰﺍﻫﺪﻳﻦ ﻭﻣﻦ ﺍﻟﻐﺎﻟﺒﲔ ﰲ‬
‫ﺍﻟﺘﺼﻮﻑ ‪ ،‬ﺣﱴ ﺃﺛﺮ ﻋﻨﻪ ﺃﻧﻪ ﲤﺎﺩﻯ ﻓﻴﻤﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻔﻨﺎﺀ ﺍﻟﺬﻱ ﺗﺰﻋﻤﻪ ﺍﻟﺼﻮﻓﻴﺔ ‪ ،‬ﻭﺃﺛﺮﺕ ﻋﻨﻪ ﻛﻠﻤﺎﺕ ﺇﻥ ﺻﺤﺖ‬
‫ﻓﻬﻮ ﺿﺎﻝ ﻣﺒﺘﺪﻉ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٦١‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪) ، ( ٣٥١ / ٢‬ﺕ ‪( ٣١٢‬؛ ﻭﳎﻤﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﻯ )‪. ( ٢٥٧ / ١٣) ، ( ٤٦١ ، ٣١٣ / ٢‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺜﲑﺓ‪ ،‬ﰲ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻻ ﳝﻜﻦ ﺣﺼﺮﻫﺎ‪ .‬ﻛﻤﺎ ﺃ‪‬ﻢ ﺑﻨﻮﺍ ﻋﻠﻰ ﻛﺜﲑ ﻣﻨﻬﺎ ﻣﺴﺎﺟﺪ‬
‫ﻭﺑﻌﻀﻬﺎ ﻣﻐﺼﻮﺏ‪ ،‬ﻛﻤﺎ ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﻔﻀﻼﺀ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﺇﳕﺎ ﻳﻨﺒﻐﻲ ﳏﺒﺘﻬﻢ ﻭﺍﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﻣﺎ ﺃﺣﻴﻮﻩ ﻣﻦ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺿﻮﺍﻥ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﲣﺎﺫ ﻗﺒﻮﺭﻫﻢ ﺃﻋﻴﺎﺩﺍ‪ ،‬ﻓﻬﻮ ﳑﺎ ﺣﺮﻣﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻋﺘﻴﺎﺩ ﻗﺼﺪ ﻫﺬﻩ ﺍﻟﻘﺒﻮﺭ ﰲ ﻭﻗﺖ‬
‫ﻣﻌﲔ‪ ،‬ﺃﻭ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﻌﺎﻡ ﻋﻨﺪﻫﺎ ﰲ ﻭﻗﺖ ﻣﻌﲔ‪ ،‬ﻫﻮ ﺍﲣﺎﺫﻫﺎ ﻋﻴﺪﺍ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪ .‬ﻭﻻ ﺃﻋﻠﻢ ﺑﲔ‬
‫)‪(2‬‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺫﻟﻚ ﺧﻼﻓﺎ‪ .‬ﻭﻻ ﻳﻐﺘﺮ ﺑﻜﺜﺮﺓ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ‬ ‫ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﺧﱪﻧﺎ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻛﺎﺋﻦ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ‪.‬‬
‫ﻭﺃﺻﻞ ﺫﻟﻚ ‪ :‬ﺇﳕﺎ ﻫﻮ ﺍﻋﺘﻘﺎﺩ ﻓﻀﻞ ﺍﻟﺪﻋﺎﺀ )‪ (3‬ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺇﻻ ﻓﻠﻮ ﱂ )‪ (4‬ﻳﻘﻢ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‬
‫ﺑﺎﻟﻘﻠﻮﺏ ﺍﳕﺤﻰ )‪ (5‬ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺼﺪﻫﺎ ﻟﻠﺪﻋﺎﺀ )‪ (6‬ﳚﺮ ﻫﺬﻩ ﺍﳌﻔﺎﺳﺪ ﻛﺎﻥ ﺣﺮﺍﻣﺎ‪،‬‬
‫ﻛﺎﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﻭﺃﻭﱃ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻓﺘﻨﺔ ﻟﻠﺨﻠﻖ‪ ،‬ﻭﻓﺘﺤﺎ ﻟﺒﺎﺏ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺇﻏﻼﻗﺎ ﻟﺒﺎﺏ‬
‫ﺍﻹﳝﺎﻥ‪.‬‬

‫)‪ (1‬ﱂ ﺃﺳﺘﻄﻊ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻪ ‪.‬‬

‫)‪ (2‬ﺍﳌﺴﻠﻤﲔ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ ( ‪.‬‬
‫)‪ (3‬ﺍﻟﺪﻋﺎﺀ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ ( ‪.‬‬
‫)‪ (4‬ﱂ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﳏﻲ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺯﺍﺩ ‪ :‬ﻋﻨﺪﻫﺎ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‬
‫)‪(1‬‬
‫ﻣﺴﺎﺟﺪ ﻭﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻋﻦ ﺍﲣﺎﺫﻫﺎ‬ ‫ﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻰ ﻋﻦ ﺍﲣﺎﺫﻫﺎ‬
‫ﻋﻴﺪﺍ‪ ،‬ﻭﺃﻧﻪ ﺩﻋﺎ ﺍﷲ ﺃﻥ ﻻ ﻳﺘﺨﺬ ﻗﱪﻩ ﻭﺛﻨﺎ ﻳﻌﺒﺪ‪.‬‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﲣﺎﺫ ﺍﳌﻜﺎﻥ ﻋﻴﺪﺍ ﻫﻮ‪ :‬ﺍﻋﺘﻴﺎﺩ ﺇﺗﻴﺎﻧﻪ ﻟﻠﻌﺒﺎﺩﺓ ﻋﻨﺪﻩ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‬
‫ﺍﻟﻨﻬﻲ ﺍﳋﺎﺹ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﺃﻭ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺪﻋﺎﺀ ﳍﺎ‪.‬‬
‫ﻭﺫﻛﺮﻧﺎ ﻣﺎ ﰲ ﺩﻋﺎﺀ ﺍﳌﺮﺀ ﻟﻨﻔﺴﻪ ﻋﻨﺪﻫﺎ‪ ،‬ﻣﻦ ﺍﻟﻔﺮﻕ ﺑﲔ ﻗﺼﺪﻫﺎ ﻷﺟﻞ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺃﻭ ﺍﻟﺪﻋﺎﺀ‬
‫ﺿﻤﻨﺎ ﻭﺗﺒﻌﺎ‪ .‬ﻭﲤﺎﻡ ﺍﻟﻜﻼﻡ ﰲ ﺫﻟﻚ‪ ،‬ﺑﺬﻛﺮ ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﻓﻴﻬﺎ ﲨﻴﻌﺎ )‪ (2‬ﻛﺎﻟﻘﻮﻝ ﰲ‬
‫ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﻠﻴﺲ ﰲ ﺫﻛﺮ ﺍﷲ ﻫﻨﺎﻙ‪ ،‬ﺃﻭ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﺃﻭ ﺍﻟﺼﻴﺎﻡ ﻋﻨﺪﻩ‪ ،‬ﺃﻭ ﺍﻟﺬﺑﺢ ﻋﻨﺪﻩ‪،‬‬
‫ﻓﻀﻞ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﺒﻘﺎﻉ‪ ،‬ﻭﻻ ﻗﺼﺪ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺘﺤﺒﺎ‪ .‬ﻭﻣﺎ ﻋﻠﻤﺖ ﺃﺣﺪﺍ ﻣﻦ‬
‫ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺬﻛﺮ ﻫﻨﺎﻙ‪ ،‬ﺃﻭ ﺍﻟﺼﻴﺎﻡ ﺃﻭ ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﺃﻓﻀﻞ ﻣﻨﻪ ﰲ ﻏﲑ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﺎ ﻳﺬﻛﺮﻩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻦ ﺃﻧﻪ ﻳﻨﺘﻔﻊ ﺍﳌﻴﺖ ﺑﺴﻤﺎﻉ ﺍﻟﻘﺮﺁﻥ )‪ (3‬ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻗﺮﺉ‬
‫)‪(4‬‬
‫ﺇﺫﺍ ﻋﲏ ﺑﻪ ﺃﻥ ﻳﺼﻞ ﺍﻟﺜﻮﺍﺏ ﺇﻟﻴﻪ‪ ،‬ﺇﺫﺍ ﻗﺮﺉ ﻋﻨﺪ ﺍﻟﻘﱪ ﺧﺎﺻﺔ‪،‬‬ ‫ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ ‪ -‬ﻓﻬﺬﺍ‬
‫ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺮﻭﻓﲔ‪ ،‬ﺑﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﺛﻮﺍﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ‪ :‬ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﻏﲑﳘﺎ‪ ،‬ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ‪،‬‬
‫ﺑﺎﻹﲨﺎﻉ )‪ . (6‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ‬ ‫)‪(5‬‬
‫ﻛﻤﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﺛﻮﺍﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻣﺎﻟﻚ )‪ . (7‬ﻭﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻷﺩﻟﺔ ﻛﺜﲑﺓ‪،‬‬

‫)‪ (1‬ﺃﻱ ﺍﻟﻘﺒﻮﺭ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ( ‪ :‬ﲨﻴﻌﻬﺎ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ ﻁ ( ‪ :‬ﺍﻟﻘﺮﺍﺀﺓ ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺃﺣﺪ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﰲ )ﻁ ( ‪.‬‬
‫)‪ (5‬ﻛﺎﻟﺼﺪﻗﺔ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ ( ٤٣٠ - ٢٤٢ / ٢‬ﰲ ﺍﳌﻐﲏ ‪ .‬ﻭﺍﻧﻈﺮ ‪) :‬ﺍﻷﻡ ( ﻟﻠﺸﺎﻓﻌﻲ )‪. ( ١٢٠ / ٤‬‬
‫)‪ (7‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬

‫‪٧٠٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (1‬‬

‫)‪(2‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﺛﻮﺍﺏ ﺍﻟﺒﺪﻧﻴﺔ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﲝﺎﻝ‪ ،‬ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻭﻣﺎﻟﻚ‪ .‬ﻭﻣﺎ ﻣﻦ ﺃﺣﺪ ﻣﻦ ﻫﺆﻻﺀ )‪ (3‬ﳜﺺ ﻣﻜﺎﻧﺎ ﺑﺎﻟﻮﺻﻮﻝ )‪ (4‬ﺃﻭ ﻋﺪﻣﻪ‪ ،‬ﻓﺄﻣﺎ ﺍﺳﺘﻤﺎﻉ ﺍﳌﻴﺖ‬
‫ﻟﻸﺻﻮﺍﺕ‪ ،‬ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﻏﲑﻫﺎ ‪ -‬ﻓﺤﻖ‪ .‬ﻟﻜﻦ ﺍﳌﻴﺖ ﻣﺎ ﺑﻘﻲ ﻳﺜﺎﺏ ﺑﻌﺪ ﺍﳌﻮﺕ ﻋﻠﻰ ﻋﻤﻞ‬
‫ﻳﻌﻤﻠﻪ )‪ (5‬ﻫﻮ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ ﺍﺳﺘﻤﺎﻉ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﻌﻢ ﺃﻭ ﻳﻌﺬﺏ ﲟﺎ ﻛﺎﻥ ﻋﻤﻠﻪ )‪ (6‬ﻫﻮ‪،‬‬
‫)‪(7‬‬
‫ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ ﺃﺛﺮﻩ‪ ،‬ﺃﻭ ﲟﺎ ﻳﻌﺎﻣﻞ ﺑﻪ‪ .‬ﻛﻤﺎ ﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺗﻌﺬﻳﺒﻪ‬ ‫ﺃﻭ ﲟﺎ ﻳ‪‬ﻌﻤﻞ ﻋﻠﻴﻪ‬
‫ﺑﺎﻟﻨﻴﺎﺣﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻤﺎ ﻳﻨﻌﻢ ﲟﺎ ﻳﻬﺪﻯ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﻤﺎ ﻳﻨﻌﻢ ﺑﺎﻟﺪﻋﺎﺀ ﻟﻪ ﻭﺇﻫﺪﺍﺀ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ‬
‫ﺑﺎﻹﲨﺎﻉ )‪. (8‬‬
‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻧﻘﻠﻮﻩ ﻋﻦ ﺃﲪﺪ‪،‬‬
‫ﻭﺫﻛﺮﻭﺍ ﻓﻴﻪ ﺁﺛﺎﺭﺍ ﺃﻥ ﺍﳌﻴﺖ ﻳﺘﺄﱂ ﲟﺎ ﻳﻔﻌﻞ ﻋﻨﺪﻩ ﻣﻦ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻓﻘﺪ ﻳﻘﺎﻝ ﺃﻳﻀﺎ‪ :‬ﺇﻧﻪ ﻳﻨﻌﻢ ﲟﺎ‬
‫ﻳﺴﻤﻌﻪ ﻣﻦ ﻗﺮﺍﺀﺓ ﻭﺫﻛﺮ‪ .‬ﻭﻫﺬﺍ ‪ -‬ﻟﻮ ﺻﺢ ‪ -‬ﱂ ﻳﻮﺟﺐ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪﻩ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ‬
‫ﻟﻮ ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﻟﺴﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻷﻣﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻧﻮﻉ ﻣﺼﻠﺤﺔ‪،‬‬
‫ﻓﻔﻴﻪ ﻣﻔﺴﺪﺓ ﺭﺍﺟﺤﺔ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻩ‪ ،‬ﻭﺗﻨﻌﻢ ﺍﳌﻴﺖ ﺑﺎﻟﺪﻋﺎﺀ ﻟﻪ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺼﺪﻗﺔ‬
‫)‪(11‬‬ ‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻣﻦ ﺍﻟﻨﻔﻊ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ‬ ‫ﳛﺼﻞ ﻟﻪ ﺑﻪ‬ ‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‬ ‫ﻋﻨﻪ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪ ( ٣١٣ ، ٣٠٩ / ٢٤‬ﻭ )ﺹ ‪ ، ( ٣٦٧ ، ٣٦٦‬ﻭﺳﻴﻔﺼﻠﻪ ﺍﳌﺆﻟﻒ ﺑﻌﺪ ﻗﻠﻴﻞ ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪) :‬ﺍﻷﻡ ( ﻟﻠﺸﺎﻓﻌﻲ )‪. ( ١٢٠ / ٤‬‬
‫)‪ (3‬ﰲ )ﺏ ﻁ ( ‪ :‬ﻣﻦ ﳜﺺ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﺑﺎﻟﺼﻮﻝ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﻭﻫﻮ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺪ ﻋﻤﻠﻪ ﰲ ﺣﻴﺎﺗﻪ ﻫﻮ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﻤﻞ ﻏﲑﻩ ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (8‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ‪ :‬ﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ )‪ ٨‬ﺳﻄﻮﺭ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬
‫)‪ (9‬ﻋﻨﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ ( ‪ :‬ﻷﻥ ﻣﺎ ﳛﺼﻞ ﺑﻪ ﻣﻦ ﺍﻟﻨﻔﻊ ‪.‬‬
‫)‪ (11‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺑﻪ ﻟﻪ ‪.‬‬

‫‪٧٠٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺸﺮﻭﻉ ﻭﻻ ﻣﻔﺴﺪﺓ ﻓﻴﻪ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻧﻪ ﻳﺴﺘﺤﺐ ﻗﺼﺪ ﺍﻟﻘﱪ ﺩﺍﺋﻤﺎ‬
‫ﻟﻠﻘﺮﺍﺀﺓ ﻋﻨﺪﻩ‪ ،‬ﺇﺫ ﻗﺪ ﻋﻠﻢ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻥ ﺫﻟﻚ ﻟﻴﺲ ﳑﺎ ﺷﺮﻋﻪ ﺍﻟﻨﱯ ‪r‬‬
‫ﻷﻣﺘﻪ‪.‬‬
‫ﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪ :‬ﻫﻞ ﺗﻜﺮﻩ‪ ،‬ﺃﻡ ﻻ ﺗﻜﺮﻩ؟‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﻭﻓﻴﻬﺎ ﺛﻼﺙ ﺭﻭﺍﻳﺎﺕ ﻋﻦ ﺃﲪﺪ‪:‬‬
‫ﺇﺣﺪﺍﻫﺎ ﺃﻥ ﺫﻟﻚ ﻻ ﺑﺄﺱ ﺑﻪ‪ .‬ﻭﻫﻲ ﺍﺧﺘﻴﺎﺭ ﺍﳋﻼﻝ ﻭﺻﺎﺣﺒﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻪ‪ .‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻫﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺘﺄﺧﺮﺓ ﻋﻦ ﺃﲪﺪ‪ ،‬ﻭﻗﻮﻝ ﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ‪،‬‬
‫)‪(1‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﺃﻧﻪ ﺃﻭﺻﻰ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻰ ﻗﱪﻩ‬ ‫ﻭﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻭﻗﺖ ﺍﻟﺪﻓﻦ ﺑﻔﻮﺍﺗﻴﺢ )‪ (2‬ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﺧﻮﺍﺗﻴﻤﻬﺎ‪.‬‬
‫ﻭﻧﻘﻞ ﺃﻳﻀﺎ ﻋﻦ ﺑﻌﺾ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﺫﻟﻚ ﻣﻜﺮﻭﻩ‪ .‬ﺣﱴ ﺍﺧﺘﻠﻒ ﻫﺆﻻﺀ‪ :‬ﻫﻞ ﺗﻘﺮﺃ ﺍﻟﻔﺎﲢﺔ ﰲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﺇﺫﺍ‬
‫ﺻ‪‬ﻠﱢﻲ‪ ‬ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﻘﱪﺓ؟ ﻭﻓﻴﻪ ﻋﻦ ﺃﲪﺪ ﺭﻭﺍﻳﺘﺎﻥ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻫﻲ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﺃﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻗﺪﻣﺎﺀ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ ﺻﺤﺒﻮﻩ‪ ،‬ﻛﻌﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻮﺭﺍﻕ )‪ (3‬ﻭﺃﰊ ﺑﻜﺮ ﺍﳌﺮﻭﺯﻱ‪،‬‬
‫)‪(4‬‬
‫ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺍﻟﺴﻠﻒ‪ ،‬ﻛـﺄﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﻭﻫﺸﻴﻢ ﺑﻦ ﺑﺸﲑ‬ ‫ﻭﳓﻮﳘﺎ‪ ،‬ﻭﻫﻲ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻻ ﳛﻔﻆ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻧﻔﺴﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻛﻼﻡ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺫﻟﻚ ﻛﺎﻥ ﻋﻨﺪﻩ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺑﻦ ﻋﻤﺮﻭ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ )ﺍﺑﻦ ﻋﻤﺮ ( ﻛﻤﺎ ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‬
‫ﻟﻠﻤﺆﻟﻒ )‪ ، ( ٣١٧ / ٢٤‬ﻭﺃﺷﺎﺭ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﻌﻼﺀ ﺑﻦ ﺍﻟﻠﺠﻼﺝ ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻳﺴﺘﺤﺐ ﺫﻟﻚ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪ ، ( ٥٧ ، ٥٦ / ٤‬ﺑﺎﺏ ﻣﺎ ﻭﺭﺩ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﻟﻘﱪ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻷﺫﻛﺎﺭ ‪ " :‬ﻭﺭﻭﻳﻨﺎ ﰲ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺍﺳﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﻟﻘﱪ ﺑﻌﺪ ﺍﻟﺪﻓﻦ‬
‫ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺧﺎﲤﺘﻬﺎ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ )‪. ( ١٩٤ / ٤‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺑﻔﻮﺍﺗﺢ ‪.‬‬
‫)‪ (3‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﻮﺭﺍﻕ ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪ ،‬ﺻﺤﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﲰﻊ ﻋﻨﻪ ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﳊﺎ ﻭﺭﻋﺎ‬
‫ﺛﻘﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٥١‬ﻫـ ( ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ )‪) ، ( ٢١٢ - ٢٠٩ / ١‬ﺕ ‪( ٢٨١‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻘﺮﻳﺐ‬
‫)‪) ، ( ٥٢٨ / ١‬ﺕ ‪. ( ١٤٠٣‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻭﻫﻮ ‪.‬‬

‫‪٧٠٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺪﻋﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ‪ " :‬ﻣﺎ ﻋﻠﻤﺖ ﺃﺣﺪ‪‬ﺍ ﻳﻔﻌﻞ ﺫﻟﻚ "‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻣﺎ ﻛﺎﻧﻮﺍ‬
‫ﻳﻔﻌﻠﻮﻧﻪ‪.‬‬
‫)‪(1‬‬
‫ﺭﺿﻲ‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪﻩ ﻭﻗﺖ ﺍﻟﺪﻓﻦ ﻻ ﺑﺄﺱ ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﺑﻌﺾ ﺍﳌﻬﺎﺟﺮﻳﻦ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻌﺪ ﺫﻟﻚ ‪ -‬ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻳﻨﺘﺎﺑﻮﻥ )‪ (2‬ﺍﻟﻘﱪ ﻟﻠﻘﺮﺍﺀﺓ‬
‫ﻋﻨﺪﻩ ‪ -‬ﻓﻬﺬﺍ ﻣﻜﺮﻭﻩ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﻨﻘﻞ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﻣﺜﻞ ﺫﻟﻚ ﺃﺻﻼ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻌﻠﻬﺎ ﺃﻗﻮﻯ ﻣﻦ ﻏﲑﻫﺎ‪ ،‬ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﺪﻻﺋﻞ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻛﺮﻫﻮﺍ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﻛﺮﻫﻬﺎ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﺼﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻫﻨﺎﻙ‪ ،‬ﻛﻤﺎ‬
‫ﺗﻜﺮﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﺃﲪﺪ ‪‬ﻰ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻫﻨﺎﻙ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺼﻼﺓ ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺎﻟﻔﺮﻕ ﺑﲔ‬
‫ﻣﺎ ﻳﻔﻌﻞ ﺿﻤﻨﺎ ﻭﺗﺒﻌﺎ‪ ،‬ﻭﻣﺎ )‪ (3‬ﻳﻔﻌﻞ ﻷﺟﻞ ﺍﻟﻘﱪ‪ ،‬ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫)‪(4‬‬
‫ﺍﻟﱵ ﻭﻗﻔﻬﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﺃ‪‬ﺎ ﺗﻌﲔ‬ ‫ﻭﺍﻟﻮﻗﻮﻑ‬
‫ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃ‪‬ﺎ ﺭﺯﻕ ﳊﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺑﺎﻋﺜﺔ ﳍﻢ ﻋﻠﻰ ﺣﻔﻈﻪ ﻭﺩﺭﺳﻪ ﻭﻣﻼﺯﻣﺘﻪ‪،‬‬
‫ﻭﺇﻥ ﻗﺪﺭ ﺃﻥ ﺍﻟﻘﺎﺭﺉ ﻻ ﻳﺜﺎﺏ ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ﻓﻬﻮ ﳑﺎ ﳛﻔﻆ ﺑﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﻤﺎ ﳛﻔﻆ ﺑﻘﺮﺍﺀﺓ‬
‫ﻭﺟﻬﺎﺩ ﺍﻟﻔﺎﺟﺮ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﺇﻥ ﺍﷲ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺮﺟﻞ‬ ‫)‪(5‬‬
‫ﺍﻟﻔﺎﺟﺮ‬

‫ﺍﻟﻔﺎﺟﺮ { )‪. (1) (6‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮﻭ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ )ﺍﺑﻦ ﻋﻤﺮ ( ﻛﻤﺎ ﺑﻴﻨﺖ ‪.‬‬
‫)‪ (2‬ﺃﻱ ﻳﺘﺮﺩﺩﻭﻥ ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺘﻨﺎﻭﺑﻮﻥ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻭﺑﲔ ﻣﺎ ﻳﻔﻌﻞ ‪.‬‬
‫)‪ (4‬ﺃﻱ ﺍﻷﻭﻗﺎﻑ ‪ ،‬ﲨﻊ ﻭﻗﻒ ‪ ،‬ﻗﺎﻝ ﰲ ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ‪ " :‬ﻳﻘﺎﻝ ‪ :‬ﻭﻗﻒ ﺍﻟﺸﻲﺀ ﻭﺣﺒﺴﻪ ﻭﺃﺣﺒﺴﻪ ﻭﺳﺒﻠﻪ ‪ ،‬ﲟﻌﲎ‬
‫ﻭﺍﺣﺪ " ‪ ،‬ﰒ ﻗﺎﻝ ‪ " :‬ﻭﻫﻮ ‪ :‬ﲢﺒﻴﺲ ﺍﻷﺻﻞ ﻭﺗﺴﺒﻴﻞ ﺍﳌﻨﻔﻌﺔ ﻋﻠﻰ ﺑﺮ ﺃﻭ ﻗﺮﺑﺔ " ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ ﲝﺎﺷﻴﺔ‬
‫ﺍﻟﻌﻨﻘﺮﻱ )‪. ( ٤٥٢ / ٢‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻜﺎﻓﺮ ‪.‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ )‪ ، (٣٩٦٧‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (١١١‬ﺃﲪﺪ )‪ ، (٣١٠/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﲑ )‪. (٢٥١٧‬‬

‫‪٧٠٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺑﺴﻂ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻮﻗﻮﻑ ﻭﺷﺮﻭﻃﻬﺎ‪ ،‬ﻗﺪ ﺫﻛﺮ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ )‪ (2‬ﻭﻟﻴﺲ ﻫﻮ ﺍﳌﻘﺼﻮﺩ‬
‫ﻫﻨﺎ‪ .‬ﻓﺄﻣﺎ ﺫﻛﺮ ﺍﷲ ﻫﻨﺎﻙ ﻓﻼ ﻳﻜﺮﻩ‪ ،‬ﻟﻜﻦ ﻗﺼﺪ ﺍﻟﺒﻘﻌﺔ ﻟﻠﺬﻛﺮ ﻫﻨﺎﻙ ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﻓﺈﻧﻪ ﻧﻮﻉ‬
‫ﻣﻦ ﺍﲣﺎﺫﻫﺎ )‪ (3‬ﻋﻴﺪﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺼﺪﻫﺎ ﻟﻠﺼﻴﺎﻡ ﻋﻨﺪﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﺭﺧﺺ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻓﺈﻧﻪ ﻻ ﻳﺮﺧﺺ ﰲ ﺍﲣﺎﺫﻫﺎ ﻋﻴﺪﺍ‪ ،‬ﻣﺜﻞ ﺃﻥ ﳚﻌﻞ ﻟﻪ ﻭﻗﺖ ﻣﻌﻠﻮﻡ‪،‬‬
‫ﻳﻌﺘﺎﺩ ﻓﻴﻪ ﺍﻟﻘﺮﺍﺀﺓ ﻫﻨﺎﻙ‪ ،‬ﺃﻭ ﳚﺘﻤﻊ ﻋﻨﺪﻩ ﻟﻠﻘﺮﺍﺀﺓ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﻳﺮﺧﺺ ﰲ ﺍﻟﺬﻛﺮ‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﻫﻨﺎﻙ‪ ،‬ﻻ ﻳﺮﺧﺺ ﰲ ﺍﲣﺎﺫﻩ ﻋﻴﺪﺍ ﻛﺬﻟﻚ )‪ (4‬ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫)‪(5‬‬
‫ﻫﻨﺎﻙ ﻓﻤﻨﻬﻲ ﻋﻨﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﺫﻛﺮﻩ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ .‬ﳌﺎ ﺭﻭﻯ ﺃﻧﺲ ﻋﻦ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﺑﺢ‬
‫ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﻭﺯﺍﺩ‪ :‬ﻗﺎﻝ ﻋﺒﺪ‬ ‫)‪(7‬‬
‫ﺍﻹﺳﻼﻡ { ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ‬ ‫)‪(6‬‬
‫ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻻ ﻋﻘﺮ ﰲ‬
‫)‪(8‬‬
‫ﻗﺎﻝ ﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ ﺍﳌﺮﻭﺯﻱ‪ " :‬ﻗﺎﻝ‬ ‫ﺍﻟﺮﺯﺍﻕ‪ " :‬ﻛﺎﻧﻮﺍ ﻳﻌﻘﺮﻭﻥ ﻋﻨﺪ ﺍﻟﻘﱪ ﺑﻘﺮﺓ ﺃﻭ ﺷﺎﺓ "‬
‫ﺍﻟﻨﱯ ‪ } r‬ﻻ ﻋﻘﺮ ﰲ ﺍﻹﺳﻼﻡ { )‪ (9‬ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻣﺎﺕ ﳍﻢ ﺍﳌﻴﺖ ﳓﺮﻭﺍ ﺟﺰﻭﺭﺍ ﻋﻠﻰ ﻗﱪﻩ‪،‬‬
‫ﻓﻨﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺃﻛﻞ ﳊﻤﻪ‪.‬‬

‫)‪ (1‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ‪ ،‬ﺑﺎﺏ ﺇﻥ ﺍﷲ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺮﺟﻞ ﺍﻟﻔﺎﺟﺮ ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ ( ١٧٩ / ٦) ، ( ٣٠٦٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﻏﻠﻆ ﲢﺮﱘ ﻗﺘﻞ‬
‫ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. ( ١٠٦ ، ١٠٥ / ١) ، ( ١١١‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪ ، ( ٥٦ - ٢٦ / ٣١‬ﻛﻤﺎ ﲡﺪ ﲝﺚ ﺍﳌﻮﺿﻮﻉ ﰲ ﻣﻮﺍﺿﻊ ﻣﺘﻔﺮﻗﺔ ﰲ ﺍ‪‬ﻠﺪ )‪ ( ٣١‬ﻣﻦ‬
‫ﺃﻭﻟﻪ ﺣﱴ )ﺹ ‪. ( ٢٦٨‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺍﲣﺎﺫﻩ ‪.‬‬
‫)‪ (4‬ﻛﺬﻟﻚ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ ( ‪ ،‬ﻭﰲ )ﺏ ( ‪ :‬ﻣﻜﺎ‪‬ﺎ ‪ :‬ﻭﺍﻟﺬﺑﺢ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻭﺃﻣﺎ ﺍﻟﻌﻘﺮ ﻫﻨﺎﻙ ‪ ،‬ﻭﻫﻮ ﲟﻌﲎ ﺍﻟﺬﺑﺢ ‪ ،‬ﻭﻗﺪ ﻓﺴﺮ ﺍﳌﺆﻟﻒ ﺍﻟﻌﻘﺮ ﻫﻨﺎ ﺑﻌﺪ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﱂ ﺃﺟﺪﻩ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ‪.‬‬
‫)‪ (7‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، ( ١٩٧ / ٣‬ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻛﺮﺍﻫﺔ ﺍﻟﺬﺑﺢ ﻋﻨﺪ ﺍﻟﻘﱪ )‪- ٥٥٠ / ٣‬‬
‫‪ ، ( ٥٥١‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪( ٣٢٢٢‬؛ ﻭﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻟﻠﺒﻐﻮﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻟﻄﻌﺎﻡ ﻷﻫﻞ ﺍﳌﻴﺖ )‪/ ٥‬‬
‫‪ . ( ٤٦١‬ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﱪ ﻭﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻨﻴﺎﺣﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ( ٥٦٠ / ٣) ، ( ٦٦٩٠‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ‪.‬‬
‫)‪ (8‬ﺃﺑﻮ ﺩﺍﻭﺩ )‪. ( ٥٥١ / ٣‬‬
‫)‪ (9‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٢٢‬ﺃﲪﺪ )‪. (١٩٧/٣‬‬

‫‪٧٠٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﺎﻝ ﺃﺻﺤﺎﺑﻨﺎ‪ :‬ﻭﰲ ﻣﻌﲎ ﻫﺬﺍ ﻣﺎ ﻳﻔﻌﻠﻪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺯﻣﺎﻧﻨﺎ ﰲ ﺍﻟﺘﺼﺪﻕ ﻋﻨﺪ ﺍﻟﻘﱪ ﲞﺒﺰ‬
‫ﺃﻭ ﳓﻮﻩ‪ .‬ﻓﻬﺬﻩ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﺃﻭ ﺍﳌﺎﻟﻴﺔ‪ ،‬ﺃﻭ ﺍﳌﺮﻛﺒﺔ )‪ (1‬ﻣﻨﻬﻤﺎ‪.‬‬
‫ﻓﺼﻞ‬
‫ﰲ ﺍﻟﻌﻜﻮﻑ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻭﳎﺎﻭﺭ‪‬ﺎ ﻭﺳﺪﺍﻧﺘﻬﺎ‬
‫ﻭﻣﻦ ﺍﶈﺮﻣﺎﺕ‪ :‬ﺍﻟﻌﻜﻮﻑ ﻋﻨﺪ ﺍﻟﻘﱪ )‪ (2‬ﻭﺍ‪‬ﺎﻭﺭﺓ ﻋﻨﺪﻩ‪ ،‬ﻭﺳﺪﺍﻧﺘﻪ‪ ،‬ﻭﺗﻌﻠﻴﻖ ﺍﻟﺴﺘﻮﺭ ﻋﻠﻴﻪ‪،‬‬
‫ﻛﺄﻧﻪ ﺑﻴﺖ ﺍﷲ ﺍﻟﻜﻌﺒﺔ‪.‬‬
‫ﻓﺈﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻧﻔﺲ ﺑﻨﺎﺀ ﺍﳌﺴﺠﺪ ﻋﻠﻴﻪ ﻣﻨﻬﻲ ﻋﻨﻪ ﺑﺎﺗﻔﺎﻕ ﺍﻷﻣﺔ‪ ،‬ﳏﺮﻡ ﺑﺪﻻﻟﺔ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﺿﻢ ﺇﱃ ﺫﻟﻚ ﺍ‪‬ﺎﻭﺭﺓ ﰲ ﺫﻟﻚ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻟﻌﻜﻮﻑ ﻓﻴﻪ ﻛﺄﻧﻪ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ؟ ﺑﻞ‬
‫ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﻌﻜﻮﻑ ﻓﻴﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﻜﻮﻑ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺇﺫ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﻳﺘﺨﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺪﺍﺩﺍ ﳛﺒﻮ‪‬ﻢ ﻛﺤﺐ ﺍﷲ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﺷﺪ ﺣﺒﺎ ﷲ‪ .‬ﺑﻞ ﺣﺮﻣﺔ ﺫﻟﻚ‬
‫)‪(3‬‬
‫ﻣﻦ ﺣﺮﻣﺔ‬ ‫ﺍﳌﺴﺠﺪ ﺍﳌﺒﲏ ﻋﻠﻰ ﺍﻟﻘﱪ ﺍﻟﺬﻱ ﺣﺮﻣﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﻋﻈﻢ ﻋﻨﺪ ﺍﳌﻘﺎﺑﺮﻳﲔ‬
‫)‪(4‬‬
‫ﺑﻴﻮﺕ ﺍﷲ ﺍﻟﱵ ﺃﺫﻥ ﺍﷲ ﺃﻥ ﺗﺮﻓﻊ ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ‪ ،‬ﻭﻗﺪ ﺃﺳﺴﺖ ﻋﻠﻰ ﺗﻘﻮﻯ ﻣﻦ ﺍﷲ‬
‫ﻭﺭﺿﻮﺍﻥ )‪. (5‬‬
‫ﻭﻗﺪ ﺑﻠﻎ ﺍﻟﺸﻴﻄﺎﻥ ‪‬ﺬﻩ ﺍﻟﺒﺪﻉ ﺇﱃ ﺍﻟﺸﺮﻙ ﺍﻟﻌﻈﻴﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﱴ ﺇﻥ ﻣﻨﻬﻢ ﻣﻦ‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪ -‬ﺇﻣﺎ ﻗﱪ ﻟﻨﱯ‪ ،‬ﺃﻭ ﺷﻴﺦ‪ ،‬ﺃﻭ ﺑﻌﺾ ﺃﻫﻞ‬ ‫ﻳﻌﺘﻘﺪ ﺃﻥ ﺯﻳﺎﺭﺓ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ‬
‫ﺍﻟﺒﻴﺖ ‪ -‬ﺃﻓﻀﻞ ﻣﻦ ﺣﺞ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻳﺴﻤﻲ ﺯﻳﺎﺭ‪‬ﺎ‪ :‬ﺍﳊﺞ ﺍﻷﻛﱪ‪ ،‬ﻭﻣﻦ ﻫﺆﻻﺀ ﻣﻦ ﻳﺮﻯ‬
‫)‪(8‬‬
‫ﺃﻥ ﺍﻟﺴﻔﺮ ﻟﺰﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﺃﻓﻀﻞ ﻣﻦ ﺣﺞ ﺍﻟﺒﻴﺖ‪ .‬ﻭﺑﻌﻀﻬﻢ ﺇﺫﺍ ﻭﺻﻞ ﺍﳌﺪﻳﻨﺔ ﺭﺟﻊ‬

‫)‪ (1‬ﰲ )ﺏ ( ‪ :‬ﻭﺍﳌﺮﻛﺒﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻋﻨﺪ ﻗﱪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻘﺒﻮﺭﻳﲔ ﻛﻌﺎﺩﺗﻪ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﺍﺻﻄﻼﺡ ﺍﳌﺆﻟﻒ ﻛﻤﺎ ﺑﻴﻨﺖ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﺏ ﻁ ( ‪ :‬ﻣﻨﻪ ﻭﺭﺍﺿﻮﻥ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ )ﺻﻔﺤﺔ ﻛﺎﻣﻠﺔ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬
‫)‪ (6‬ﺍﻟﱵ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺃﻭ ﺑﻌﺾ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﱂ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ‪.‬‬

‫‪٧١٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻇﻦ ﺃﻧﻪ ﺣﺼﻞ ﻟﻪ ﺍﳌﻘﺼﻮﺩ )‪ . (1‬ﻭﻫﺬﺍ ﻷ‪‬ﻢ ﻇﻨﻮﺍ ﺃﻥ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ )‪ (2‬ﻷﺟﻞ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ‬
‫ﻭﺍﻟﺘﻮﺳﻞ ‪‬ﺎ‪ ،‬ﻭﺳﺆﺍﻝ ﺍﳌﻴﺖ ﻭﺩﻋﺎﺋﻪ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻟﻮ ﻋﻠﻤﻮﺍ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺇﳕﺎ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ‬
‫ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺳﺆﺍﻟﻪ ﻭﺩﻋﺎﺅﻩ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺰﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺍﻟﺪﻋﺎﺀ ﳍﺎ‪ ،‬ﻛﻤﺎ ﻳﻘﺼﺪ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ‬
‫ﺍﳌﻴﺖ؛ ﻟﺰﺍﻝ ﻫﺬﺍ ﻋﻦ ﻗﻠﻮ‪‬ﻢ‪ .‬ﻭﳍﺬﺍ‪ ،‬ﻛﺜﲑ ﻣﻦ ﻫﺆﻻﺀ ﻳﺴﺄﻝ ﺍﳌﻴﺖ ﻭﺍﻟﻐﺎﺋﺐ‪ ،‬ﻛﻤﺎ ﻳﺴﺄﻝ ﺭﺑﻪ‪،‬‬
‫ﻓﻴﻘﻮﻝ‪ :‬ﺍﻏﻔﺮ ﱄ ﻭﺍﺭﲪﲏ‪ ،‬ﻭﺗﺐ ﻋﻠﻲ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﲤﺜﻞ ﻟﻪ ﺻﻮﺭﺓ ﺍﻟﺸﻴﺦ ﺍﳌﺴﺘﻐﺎﺙ ﺑﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺷﻴﻄﺎﻧﺎ ﻗﺪ ﺧﺎﻃﺒﻪ‪،‬‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻗﺼﺪ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻩ ﻭﺍﻟﻨﺬﺭ ﻟﻪ‪،‬‬ ‫ﻭﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ‬ ‫ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻟﺸﻴﺎﻃﲔ ﺑﻌﺒﺪﺓ ﺍﻷﺻﻨﺎﻡ‬
‫ﺃﻭ ﻟﻠﺴﺪﻧﺔ ﺍﻟﻌﺎﻛﻔﲔ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺍ‪‬ﺎﻭﺭﻳﻦ ﻋﻨﺪﻩ‪ ،‬ﻣﻦ ﺃﻗﺎﺭﺑﻪ ﺃﻭ ﻏﲑﻫﻢ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﺃﻧﻪ ﺑﺎﻟﻨﺬﺭ ﻟﻪ‬
‫ﻗﻀﻴﺖ ﺍﳊﺎﺟﺔ‪ ،‬ﺃﻭ ﻛﺸﻒ ﺍﻟﺒﻼﺀ‪ .‬ﻓﺈﻧﺎ ﻗﺪ ﺑﻴﻨﺎ ﺑﻘﻮﻝ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‪ :‬ﺃﻥ ﻧﺬﺭ ﺍﻟﻌﻤﻞ‬
‫ﺍﳌﺸﺮﻭﻉ ﻻ ﻳﺄﰐ ﲞﲑ‪ ،‬ﻭﺃﻥ ﺍﷲ ﱂ ﳚﻌﻠﻪ ﺳﺒﺒﺎ ﻟﺪﺭﻙ ﺍﳊﺎﺟﺔ‪ ،‬ﻛﻤﺎ ﺟﻌﻞ ﺍﻟﺪﻋﺎﺀ ﺳﺒﺒﺎ ﻟﺬﻟﻚ‪،‬‬
‫ﻓﻜﻴﻒ ﻧﺬﺭ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﺍﻟﻮﻓﺎﺀ ﺑﻪ؟‬
‫)‪(5‬‬
‫ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﺍﳌﺪﻓﻮﻧﲔ‪ ،‬ﻳﻜﺮﻫﻮﻥ ﻣﺎ ﻳﻔﻌﻞ ﻋﻨﺪﻫﻢ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ‬
‫ﻛﻞ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻜﺮﻩ ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻪ‪ ،‬ﻭﻛﻤﺎ ﻛﺎﻥ ﺃﻧﺒﻴﺎﺀ ﺑﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻳﻜﺮﻫﻮﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻷﺗﺒﺎﻉ‪ ،‬ﻓﻼ ﳛﺴﺐ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﺃﻋﻴﺎﺩﺍ‬
‫)‪(6‬‬
‫ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺇﻛﺮﺍﻣﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻘﻠﻮﺏ ﺇﺫﺍ‬ ‫ﻭﺃﻭﺛﺎﻧﺎ ﻓﻴﻪ ﻏﺾ ﻣﻦ‬
‫ﺍﺷﺘﻐﻠﺖ ﺑﺎﻟﺒﺪﻉ ﺃﻋﺮﺿﺖ ﻋﻦ ﺍﻟﺴﻨﻦ‪ ،‬ﻓﺘﺠﺪ ﺃﻛﺜﺮ ﻫﺆﻻﺀ ﺍﻟﻌﺎﻛﻔﲔ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻣﻌﺮﺿﲔ ﻋﻦ‬
‫ﺳﻨﺔ ﺫﻟﻚ ﺍﳌﻘﺒﻮﺭ ﻭﻃﺮﻳﻘﺘﻪ‪ ،‬ﻣﺸﺘﻐﻠﲔ ﺑﻘﱪﻩ ﻋﻤﺎ ﺃﻣﺮ ﺑﻪ ﻭﺩﻋﺎ ﺇﻟﻴﻪ‪.‬‬

‫)‪ (1‬ﻻ ﻳﺰﺍﻝ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻓﺾ ‪ ،‬ﻭﺑﻌﺾ ﺍﳌﺘﺼﻮﻓﺔ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ ‪ ،‬ﻓﻬﻢ ﻳﺘﻜﺒﺪﻭﻥ ﻣﺸﺎﻕ ﺍﻟﺴﻔﺮ ﻭﺇﺟﺮﺍﺀﺍﺗﻪ ﻭﻧﻔﻘﺎﺗﻪ ﺍﻟﺒﺎﻫﻈﺔ‬
‫ﰲ ﻣﻮﺳﻢ ﺍﳊﺞ ‪ ،‬ﰒ ﻻ ﳛﺠﻮﻥ ﻭﺇﳕﺎ ﻳﻜﺘﻔﻮﻥ ﺑﺰﻳﺎﺭﺓ ﺍﳌﺪﻳﻨﺔ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﳕﺎ ﻫﻮ ﻷﺟﻞ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﻭﺛﺎﻥ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻭﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ‪ :‬ﺍﻟﻨﺬﺭ ﻟﻪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﻘﺒﻮﺭﻳﻦ ‪ ،‬ﻭﻫﻮ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﻛﺮﺍﻣﺔ ﺃﺻﺤﺎ‪‬ﺎ ‪.‬‬

‫‪٧١١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻦ ﻛﺮﺍﻣﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﺃﻥ ﻳﺘﺒﻊ ﻣﺎ ﺩﻋﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻟﻴﻜﺜﺮ ﺃﺟﺮﻫﻢ‬
‫ﺑﻜﺜﺮﺓ ﺃﺟﻮﺭ ﻣﻦ ﺍﺗﺒﻌﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﻣﻦ ﺩﻋﺎ ﺇﱃ ﻫﺪﻯ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻣﺜﻞ‬
‫ﺃﺟﻮﺭ ﻣﻦ ﺗﺒﻌﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﻮﺭﻫﻢ ﺷﻲﺀ { )‪. (2) (1‬‬
‫ﻭﺇﳕﺎ ﺍﺷﺘﻐﻠﺖ ﻗﻠﻮﺏ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺒﺘﺪﻋﺔ‪ :‬ﺇﻣﺎ ﻣﻦ ﺍﻷﺩﻋﻴﺔ‪،‬‬
‫ﻭﺇﻣﺎ ﻣﻦ ﺍﻷﺷﻌﺎﺭ )‪ (3‬ﻭﺇﻣﺎ ﻣﻦ ﺍﻟﺴﻤﺎﻋﺎﺕ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻹﻋﺮﺍﺿﻬﻢ ﻋﻦ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﺃﻭ ﺑﻌﻀﻪ ‪-‬‬
‫ﺃﻋﲏ ﻹﻋﺮﺍﺽ ﻗﻠﻮ‪‬ﻢ ‪ -‬ﻭﺇﻥ ﻗﺎﻣﻮﺍ ﺑﺼﻮﺭﺓ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻭﺇﻻ ﻓﻤﻦ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‬
‫ﺑﻮﺟﻬﻪ ﻭﻗﻠﺒﻪ‪ ،‬ﻋﺎﻗﻼ ﳌﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﻬﺘﻤﺎ ‪‬ﺎ ﻛﻞ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ‪ -‬ﺃﻏﻨﺘﻪ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﺘﻮﻫﻢ ﻓﻴﻪ ﺧﲑ ﻣﻦ ﺟﻨﺴﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﻐﻰ ﺇﱃ ﻛﻼﻡ ﺍﷲ ﻭﻛﻼﻡ ﺭﺳﻮﻟﻪ ﺑﻌﻘﻠﻪ‪ ،‬ﻭﺗﺪﺑﺮﻩ ﺑﻘﻠﺒﻪ‪ ،‬ﻭﺟﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻬﻢ‬
‫ﻭﺍﳊﻼﻭﺓ )‪ (4‬ﻭﺍﻟﱪﻛﺔ ﻭﺍﳌﻨﻔﻌﺔ ﻣﺎ ﻻ ﳚﺪﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﻼﻡ ﻻ ﻣﻨﻈﻮﻣﻪ ﻭﻻ ﻣﻨﺜﻮﺭﻩ‪.‬‬
‫ﻭﻣﻦ ﺍﻋﺘﺎﺩ ﺍﻟﺪﻋﺎﺀ ﺍﳌﺸﺮﻭﻉ ﰲ ﺃﻭﻗﺎﺗﻪ‪ ،‬ﻛﺎﻷﺳﺤﺎﺭ‪ ،‬ﻭﺃﺩﺑﺎﺭ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﳓﻮ‬
‫ﺫﻟﻚ‪ ،‬ﺃﻏﻨﺎﻩ ﻋﻦ ﻛﻞ ﺩﻋﺎﺀ ﻣﺒﺘﺪﻉ‪ ،‬ﰲ ﺫﺍﺗﻪ ﺃﻭ ﺑﻌﺾ ﺻﻔﺎﺗﻪ‪.‬‬
‫ﻓﻌﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﰲ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻳﻌﺘﺎﺽ ﻋﻦ ﻛﻞ ﻣﺎ‬
‫)‪(5‬‬
‫ﻣﻦ ﺍﻟﺒﺪﻉ ﺃﻧﻪ ﺧﲑ ﺑﻨﻮﻋﻪ ﻣﻦ ﺍﻟﺴﻨﻦ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﻳ‪‬ﺘ‪‬ﺤ‪‬ﺮ‪ ‬ﺍﳋﲑ‪ ‬ﻳ‪‬ﻌ‪‬ﻄﹶﻪ‪ ،‬ﻭﻣﻦ ﻳﺘﻮﻕ‪ ‬ﺍﻟﺸﺮ‪‬‬ ‫ﻳﻈﻦ‬
‫ﻳ‪‬ﻮﻗﹶﻪ‪.‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٧٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٧٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (٤٦٠٩‬ﺃﲪﺪ )‪ ، (٣٩٧/٢‬ﺍﻟﺪﺍﺭﻣﻲ‬
‫ﺍﳌﻘﺪﻣﺔ )‪. (٥١٣‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺳﻦ ﺳﻨﺔ ﺣﺴﻨﺔ ﺃﻭ ﺳﻴﺌﺔ ‪ ،‬ﻭﻣﻦ ﺩﻋﺎ ﺇﱃ ﻫﺪﻯ ﺃﻭ ﺿﻼﻟﺔ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ( ٢٠٦٠ / ٤) ، ( ٢٦٧٤‬ﻭﺑﻘﻴﺔ ﺍﳊﺪﻳﺚ ‪ :‬ﻭﻣﻦ ﺩﻋﺎ ﺇﱃ ﺿﻼﻟﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﰒ ﻣﺜﻞ ﺁﺛﺎﻡ ﻣﻦ‬
‫ﺗﺒﻌﻪ ‪ ،‬ﻻ ﻳﻨﻘﺺ ﺫﻟﻚ ﻣﻦ ﺁﺛﺎﻣﻬﻢ ﺷﻴﺌﺎ " ‪.‬‬
‫)‪ (3‬ﻛﺬﺍ ﰲ )ﻁ ( ‪ :‬ﺍﻷﺷﻌﺎﺭ ‪ ،‬ﻭﰲ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ‪ :‬ﺍﻷﺳﻔﺎﺭ ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﻁ ( ﺃﺻﺢ؛ ﻷﻥ ﺍﻟﺴﻴﺎﻕ ﻳﺪﻝ ﻋﻠﻴﻪ ‪،‬‬
‫ﻭﺍﻷﺷﻌﺎﺭ ﻫﻲ ﻣﻦ ﻧﻮﻉ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻟﺴﻤﺎﻋﺎﺕ ‪ ،‬ﺃﻣﺎ ﺍﻷﺳﻔﺎﺭ ﻓﻬﻲ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﳌﻌﲎ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪ ،‬ﻓﺘﺄﻣﻞ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﳍﺪﻯ ﻭﺷﻔﺎﺀ ﺍﻟﻘﻠﻮﺏ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﺑﻄﻦ ‪.‬‬

‫‪٧١٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺣﻜﻢ ﻗﺼﺪﻫﺎ‬
‫ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺑﻴﺎﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﻭﺃﺩﻟﺘﻪ‬
‫ﻓﺄﻣﺎ ﻣﻘﺎﻣﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻫﻲ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ )‪ (1‬ﻗﺎﻣﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺃﻗﺎﻣﻮﺍ‪ ،‬ﺃﻭ ﻋﺒﺪﻭﺍ‬
‫)‪(2‬‬
‫ﻓﺎﻟﺬﻱ ﺑﻠﻐﲏ ﰲ ﺫﻟﻚ ﻗﻮﻻﻥ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻟﻜﻨﻬﻢ ﱂ ﻳﺘﺨﺬﻭﻫﺎ ﻣﺴﺎﺟﺪ؛‬
‫ﺍﳌﺸﻬﻮﺭﻳﻦ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﻭﻛﺮﺍﻫﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﺤﺐ ﻗﺼﺪ ﺑﻘﻌﺔ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻗﺼﺪﻫﺎ ﻟﻠﻌﺒﺎﺩﺓ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺼﺪﻫﺎ ﻟﻠﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻗﺼﺪ‬
‫)‪(3‬‬
‫ﻭﻛﻤﺎ ﻳﻘﺼﺪ‬ ‫ﺍﻟﺼﻼﺓ ﰲ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻛﻤﺎ ﻛﺎﻥ ﻳﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻷﺻﻄﻮﺍﻧﺔ‬
‫ﺍﳌﺴﺎﺟﺪ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻳﻘﺼﺪ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫)‪(4‬‬
‫ﻣﻦ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺎﻟﻴﺴﲑ‬
‫ﻳﺘﺤﺮﻯ ﻗﺼﺪ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺳﻠﻜﻬﺎ ﺍﻟﻨﱯ ‪ r‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺪ ﺳﻠﻜﻬﺎ ﺍﺗﻔﺎﻗﺎ ﻻ ﻗﺼﺪﺍ‪.‬‬
‫ﻗﺎﻝ )‪ (5‬ﺳﻨﺪﻱ ﺍﳋﻮﺍﺗﻴﻤﻲ‪ :‬ﺳﺄﻟﻨﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺄﰐ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﻭﻳﺬﻫﺐ ﺇﻟﻴﻬﺎ‪،‬‬
‫ﺗﺮﻯ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ‪ :‬ﺃﻧﻪ ﺳﺄﻝ ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻳﺼﻠﻲ ﰲ ﺑﻴﺘﻪ ﺣﱴ‬
‫ﻳﺘﺨﺬ ﺫﻟﻚ ﻣﺼﻠﻰ‪ .‬ﻭﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺍﺑﻦ ﻋﻤﺮ‪ ،‬ﻳﺘﺘﺒﻊ ﻣﻮﺍﺿﻊ ﺍﻟﻨﱯ ‪ r‬ﻭﺃﺛﺮﻩ‪ ،‬ﻓﻠﻴﺲ‬
‫ﺑﺬﻟﻚ ﺑﺄﺱ‪ ،‬ﺃﻥ ﻳﺄﰐ ﺍﻟﺮﺟﻞ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺃﻓﺮﻃﻮﺍ ﰲ ﻫﺬﺍ ﺟﺪﺍ‪ ،‬ﻭﺃﻛﺜﺮﻭﺍ ﻓﻴﻪ "‪.‬‬
‫)‪(6‬‬
‫ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ :‬ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺄﰐ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ‬ ‫ﻭﻛﺬﻟﻚ ﻧﻘﻞ ﻋﻨﻪ‬
‫ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﻳﺬﻫﺐ ﺇﻟﻴﻬﺎ؟ ﻓﻘﺎﻝ‪ " :‬ﺃﻣﺎ ﻋﻠﻰ } ﺣﺪﻳﺚ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ‪ :‬ﺃﻧﻪ ﺳﺄﻝ‬

‫)‪ (1‬ﰲ )ﺏ ( ‪ :‬ﺍﻟﱵ ﺃﻗﺎﻣﻮﺍ ﻓﻴﻬﺎ ﺃﻭ ﺃﻗﺎﻣﻮﺍ ‪ ،‬ﻭﻫﻮ ﺗﻜﺮﺍﺭ ﻟﻠﻌﺒﺎﺭﺓ ﻭﺃﻇﻨﻪ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻗﺎﻝ ﺳﻨﺪﻱ )ﺳﺘﺔ ﺳﻄﻮﺭ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬
‫)‪ (3‬ﻫﻲ ﺍﻟﺴﺎﺭﻳﺔ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺇ‪‬ﺎ ﺍﻟﺴﺎﺭﻳﺔ ﺍﳌﺘﻮﺳﻄﺔ ﻣﻦ ﺍﻟﺮﻭﺿﺔ ﺍﻟﺸﺮﻳﻔﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. ( ٥٧٧ / ١‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﺑﺎﻟﺘﻴﺴﲑ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻓﻘﺎﻝ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ( ‪ :‬ﻧﻘﻞ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ‪.‬‬

‫‪٧١٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻳﺄﺗﻴﻪ ﻓﻴﺼﻠﻲ ﰲ ﺑﻴﺘﻪ ﺣﱴ ﻳﺘﺨﺬﻩ ﻣﺴﺠﺪﺍ { ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺍﺑﻦ‬
‫)‪(1‬‬
‫ﻳﺘﺘﺒﻊ ﻣﻮﺍﺿﻊ ﺳﲑ ﺍﻟﻨﱯ ‪ r‬ﺣﱴ ﺭﺋﻲ ﺃﻧﻪ ﻳﺼﺐ ﰲ ﻣﻮﺿﻊ ﻣﺎﺀ‪ ،‬ﻓﻴﺴﺄﻝ‬ ‫ﻋﻤﺮ ‪ t‬ﻛﺎﻥ‬
‫ﻋﻦ ﺫﻟﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺍﻟﻨﱯ ‪ r‬ﻳﺼﺐ ﻫﺎﻫﻨﺎ ﻣﺎﺀ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻋﻠﻰ ﻫﺬﺍ ﻓﻼ ﺑﺄﺱ "‪ .‬ﻗﺎﻝ‪:‬‬
‫)‪(2‬‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻓﺬﻛﺮ ﻗﱪ‬ ‫ﻭﺭﺧﺺ ﻓﻴﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﻭﻟﻜﻦ ﻗﺪ ﺃﻓﺮﻁ ﺍﻟﻨﺎﺱ ﺟﺪﺍ‪ ،‬ﻭﺃﻛﺜﺮﻭﺍ‬
‫ﺍﳊﺴﲔ ﻭﻣﺎ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻩ‪ .‬ﺭﻭﺍﳘﺎ ﺍﳋﻼﻝ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ )‪. (3‬‬
‫ﻓﻘﺪ ﻓﺼﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﻭﻫﻲ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺁﺛﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ‬
‫)‪(4‬‬
‫ﺑﲔ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﻻ‬ ‫ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺎﺟﺪ ﳍﻢ‪ ،‬ﻛﻤﻮﺍﺿﻊ ﺑﺎﳌﺪﻳﻨﺔ‬
‫ﻳﺘﺨﺬﻭﻧﻪ ﻋﻴﺪﺍ‪ ،‬ﻭﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻳﺘﺨﺬﻭﻧﻪ ﻋﻴﺪﺍ‪ ،‬ﻛﻤﺎ ﺗﻘﺪﻡ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﲨﻊ ﻓﻴﻪ ﺑﲔ ﺍﻵﺛﺎﺭ‬
‫ﻭﺃﻗﻮﺍﻝ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﻗﺎﻝ‪ " :‬ﺭﺃﻳﺖ‬
‫ﺳﺎﱂ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻳﺘﺤﺮﻯ ﺃﻣﺎﻛﻦ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻳﺼﻠﻲ ﻓﻴﻬﺎ‪ ،‬ﻭﳛﺪﺙ ﺃﻥ ﺃﺑﺎﻩ ﻛﺎﻥ ﻳﺼﻠﻲ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺭﺃﻯ ﺍﻟﻨﱯ ‪ r‬ﻳﺼﻠﻲ ﰲ ﺗﻠﻚ ﺍﻷﻣﻜﻨﺔ " ﻗﺎﻝ ﻣﻮﺳﻰ‪ " :‬ﻭﺣﺪﺛﲏ ﻧﺎﻓﻊ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻛﺎﻥ ﻳﺼﻠﻲ ﰲ ﺗﻠﻚ ﺍﻷﻣﻜﻨﺔ " )‪ (5‬ﻓﻬﺬﺍ ﻛﻤﺎ ﺭﺧﺺ ﻓﻴﻪ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻛﺮﻫﻪ‪ :‬ﻓﺮﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ ﺳﻨﻨﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻷﻋﻤﺶ‬
‫ﻋﻦ ﻣﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ‪ " ،‬ﻋﻦ ﻋﻤﺮ ‪ t‬ﻗﺎﻝ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻌﻪ ﰲ ﺣﺠﺔ ﺣﺠﻬﺎ ﻓﻘﺮﺃ ﺑﻨﺎ ﰲ ﺍﻟﻔﺠﺮ‬
‫ﺑـ } &‪ (6) { ÇÊÈ È@‹Ïÿø9$# É=»ptõ¾r'Î/ y7•/u‘ Ÿ@yèsù y#ø‹x. t•s? óOs9r‬ﻭ } }\‪ (7) { ÇÊÈ C·÷ƒt•è% É#»n=ƒ‬ﰲ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻊ ﻣﻦ ﺣﺠﺘﻪ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﺍﺑﺘﺪﺭﻭﺍ ﺍﳌﺴﺠﺪ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻫﺬﺍ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺴﺠﺪ ﺻﻠﻰ‬

‫)‪ (1‬ﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺏ ﻁ ( ‪ :‬ﻭﻛﺜﺮ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ‪.‬‬
‫)‪ (3‬ﱂ ﺃﺟﺪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ ( ‪ :‬ﺍﳌﺪﻳﻨﺔ ‪.‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﻋﻠﻰ ﻃﺮﻕ ﺍﳌﺪﻳﻨﺔ ﻭﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺻﻠﻰ ﻓﻴﻬﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ( ٥٦٧ / ١) ، ( ٤٨٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ ﺁﻳﺔ ‪. ١ :‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﻗﺮﻳﺶ ﺁﻳﺔ ‪. ١ :‬‬

‫‪٧١٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻘﺎﻝ‪ :‬ﻫﻜﺬﺍ )‪ (1‬ﻫﻠﻚ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻗﺒﻠﻜﻢ‪ :‬ﺍﲣﺬﻭﺍ ﺁﺛﺎﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﺑﻴﻌﺎ‪ ،‬ﻣﻦ‬
‫)‪(2‬‬
‫ﻓﻘﺪ ﻛﺮﻩ‬ ‫ﻋﺮﺿﺖ ﻟﻪ ﻣﻨﻜﻢ ﻓﻴﻪ ﺍﻟﺼﻼﺓ ﻓﻠﻴﺼﻞ‪ ،‬ﻭﻣﻦ ﱂ ﺗﻌﺮﺽ ﻟﻪ ﺍﻟﺼﻼﺓ ﻓﻠﻴﻤﺾ "‬
‫ﻋﻤﺮ ‪ t‬ﺍﲣﺎﺫ ﻣﺼﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻴﺪﺍ‪ ،‬ﻭﺑﲔ ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺇﳕﺎ ﻫﻠﻜﻮﺍ ﲟﺜﻞ ﻫﺬﺍ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ‪ " :‬ﺃﻧﻪ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﻳﺬﻫﺒﻮﻥ ﻣﺬﺍﻫﺐ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻦ ﻳﺬﻫﺐ ﻫﺆﻻﺀ؟ ﻓﻘﻴﻞ‪ :‬ﻳﺎ‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﺴﺠﺪ ﺻﻠﻰ ﻓﻴﻪ ﺍﻟﻨﱯ ‪ r‬ﻓﻬﻢ ﻳﺼﻠﻮﻥ ﻓﻴﻪ ﻓﻘﺎﻝ‪ :‬ﺇﳕﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ‬
‫ﲟﺜﻞ ﻫﺬﺍ‪ ،‬ﻛﺎﻧﻮﺍ ﻳﺘﺒﻌﻮﻥ ﺁﺛﺎﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻭﻳﺘﺨﺬﻭ‪‬ﺎ ﻛﻨﺎﺋﺲ ﻭﺑﻴﻌﺎ‪ ،‬ﻓﻤﻦ ﺃﺩﺭﻛﺘﻪ ﺍﻟﺼﻼﺓ ﻣﻨﻜﻢ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﻓﻠﻴﺼﻞ‪ ،‬ﻭﻣﻦ ﻻ ﻓﻠﻴﻤﺾ ﻭﻻ ﻳﺘﻌﻤﺪﻫﺎ " )‪. (3‬‬
‫ﻭﺭﻭﻯ ﳏﻤﺪ ﺑﻦ ﻭﺿﺎﺡ )‪ (4‬ﻭﻏﲑﻩ‪ :‬ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺃﻣﺮ ﺑﻘﻄﻊ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﺑﻮﻳﻊ‬
‫ﲢﺘﻬﺎ ﺍﻟﻨﱯ ‪ (5) r‬ﻷﻥ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﺬﻫﺒﻮﻥ ﲢﺘﻬﺎ‪ .‬ﻓﺨﺎﻑ ﻋﻤﺮ ﺍﻟﻔﺘﻨﺔ ﻋﻠﻴﻬﻢ )‪. (6‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﺇﺗﻴﺎﻥ ﺍﳌﺸﺎﻫﺪ ‪ -‬ﻓﻘﺎﻝ ﳏﻤﺪ ﺑﻦ ﻭﺿﺎﺡ‪ :‬ﻛﺎﻥ‬
‫ﻣﺎﻟﻚ ﻭﻏﲑﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ ﻳﻜﺮﻫﻮﻥ ﺇﺗﻴﺎﻥ ﺗﻠﻚ ﺍﳌﺴﺎﺟﺪ ﻭﺗﻠﻚ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﻣﺎ‬
‫ﻋﺪﺍ ﻗﺒﺎﺀ ﻭﺃﺣﺪﺍ‪ .‬ﻭﺩﺧﻞ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﺻﻠﻰ ﻓﻴﻪ ﻭﱂ ﻳﺘﺒﻊ ﺗﻠﻚ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻻ‬

‫)‪ (1‬ﻫﻜﺬﺍ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ ( ‪.‬‬

‫)‪ (2‬ﱂ ﺃﺟﺪﻩ ﰲ ﺍﻟﻘﺴﻢ ﺍﳌﻄﺒﻮﻉ ﻣﻦ ﺳﻨﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ( ٥٦٩ / ١‬ﺃﻥ‬
‫ﺫﻟﻚ ﺛﺎﺑﺖ ﻋﻦ ﻋﻤﺮ ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻘﺼﺔ ‪ .‬ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺮﺃ ﰲ ﺍﻟﺼﺒﺢ ﰲ ﺍﻟﺴﻔﺮ ‪،‬‬
‫ﻋﻦ ﻣﻌﻤﺮ ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ ‪ ،‬ﻋﻦ ﺍﳌﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ ‪ ،‬ﰒ ﺫﻛﺮ ﺍﻷﺛﺮ ﺑﺘﻤﺎﻣﻪ ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺍﻷﻟﻔﺎﻅ )‪/ ١‬‬
‫‪ ، ( ١١٩ ، ١١٨‬ﺭﻗﻢ )‪. ( ٢٧٣٤‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪ ، ( ١٤٠ / ١٧‬ﻭﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ ‪ ،‬ﻟﻠﻤﺆﻟﻒ )ﺹ ‪ ، ( ١٠٢‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ‪ " :‬ﺻﺤﻴﺢ‬
‫ﺍﻹﺳﻨﺎﺩ " ‪.‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﻭﺿﺎﺡ ﺍﻟﻘﺮﻃﱯ ﺍﳊﺎﻓﻆ ‪ ،‬ﳏﺪﺙ ﺍﻷﻧﺪﻟﺲ ‪ ،‬ﺻﺪﻭﻕ ﻭﺭﺃﺱ ﰲ ﺍﳊﺪﻳﺚ ‪ ،‬ﻟﻜﻨﻪ ﻛﺜﲑ ﺍﻷﺧﻄﺎﺀ ‪،‬‬
‫ﻓﺎﺿﻞ ﻭﺭﻉ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٨٧‬ﻫـ ( ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪١٩١‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪، ٤١٦ / ٥‬‬
‫‪) ، ( ٤١٧‬ﺕ ‪( ١٣٧٢‬؛ ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ )‪. ( ١٩٤ / ٢‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ﺑﺴﻨﺪﻩ ‪ " :‬ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻄﺎﺀ ‪ ،‬ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻮﻥ ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ‬
‫‪ :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺄﺗﻮﻥ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ ‪ :‬ﺷﺠﺮﺓ ﺍﻟﺮﺿﻮﺍﻥ ‪ ،‬ﻓﻴﺼﻠﻮﻥ ﻋﻨﺪﻫﺎ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﺒﻠﻎ ﺫﻟﻚ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﻓﺄﻋﺪﻭﻫﻢ ﻓﻴﻬﺎ ﻭﺃﻣﺮ ‪‬ﺎ ﻓﻘﻄﻌﺖ " ‪ ،‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ )‪ ، ( ١٠٠ / ٢‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ ‪ ،‬ﻗﺎﻝ‬
‫‪ " :‬ﰒ ﻭﺟﺪﺕ ﻋﻨﺪ ﺍﺑﻦ ﺳﻌﺪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﻧﺎﻓﻊ ﺃﻥ ﻋﻤﺮ " ‪ ،‬ﰒ ﺫﻛﺮﻩ ﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪. ( ٤٤٨ / ٧‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ .‬ﻓﻬﺆﻻﺀ ﻛﺮﻫﻮﻫﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﳊﺪﻳﺚ ﻋﻤﺮ ‪ t‬ﻫﺬﺍ‪ ،‬ﻭﻷﻥ ﺫﻟﻚ ﻳﺸﺒﻪ ﺍﻟﺼﻼﺓ ﻋﻨﺪ‬
‫)‪(1‬‬
‫ﻭﻷﻥ ﻣﺎ ﻓﻌﻠﻪ ﺍﺑﻦ‬ ‫ﺍﳌﻘﺎﺑﺮ ﺇﺫ ﻫﻮ ﺫﺭﻳﻌﺔ ﺇﱃ ﺍﲣﺎﺫﻫﺎ ﺃﻋﻴﺎﺩﺍ‪ ،‬ﻭﺇﱃ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻋﻤﺮ ﱂ ﻳﻮﺍﻓﻘﻪ ﻋﻠﻴﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻠﻢ ﻳﻨﻘﻞ ﻋﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﻻ ﻏﲑﻫﻢ‪ ،‬ﻣﻦ‬
‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﺃﻧﻪ )‪ (2‬ﻛﺎﻥ ﻳﺘﺤﺮﻯ ﻗﺼﺪ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻧﺰﳍﺎ ﺍﻟﻨﱯ ‪. r‬‬
‫ﻭﺍﻟﺼﻮﺍﺏ ﻣﻊ ﲨﻬﻮﺭ ﺍﻟﺼﺤﺎﺑﺔ؛ ﻷﻥ ﻣﺘﺎﺑﻌﺔ ﺍﻟﻨﱯ ‪ r‬ﺗﻜﻮﻥ ﺑﻄﺎﻋﺔ ﺃﻣﺮﻩ‪ ،‬ﻭﺗﻜﻮﻥ ﰲ‬
‫ﻓﻌﻠﻪ‪ ،‬ﺑﺄﻥ ﻳﻔﻌﻞ ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻓﻌﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﻗﺼﺪ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﻣﻜﺎﻥ ﻛﺎﻥ ﻗﺼﺪ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻓﻴﻪ ﻣﺘﺎﺑﻌﺔ ﻟﻪ‪ ،‬ﻛﻘﺼﺪ ﺍﳌﺸﺎﻋﺮ ﻭﺍﳌﺴﺎﺟﺪ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻧﺰﻝ ﰲ ﻣﻜﺎﻥ ﲝﻜﻢ ﺍﻻﺗﻔﺎﻕ‬
‫ﻟﻜﻮﻧﻪ ﺻﺎﺩﻑ ﻭﻗﺖ ﺍﻟﱰﻭﻝ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﳑﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﱂ ﻳﺘﺤﺮ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﲢﺮﻳﻨﺎ‬
‫ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﱂ ﻧﻜﻦ ﻣﺘﺒﻌﲔ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪.‬‬
‫ﻭﺍﺳﺘﺤﺐ ﺁﺧﺮﻭﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺇﺗﻴﺎ‪‬ﺎ‪ ،‬ﻭﺫﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺼﻨﻔﲔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ‬
‫ﻭﻏﲑﻫﻢ ﰲ ﺍﳌﻨﺎﺳﻚ‪ ،‬ﺍﺳﺘﺤﺒﺎﺏ ﺯﻳﺎﺭﺓ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﻭﻋﺪﻭﺍ ﻣﻨﻬﺎ ﻣﻮﺍﺿﻊ ﻭﲰﻮﻫﺎ‪ .‬ﻭﺃﻣﺎ ﺃﲪﺪ‬
‫ﻓﺮﺧﺺ ﻣﻨﻬﺎ ﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ ﺍﻷﺛﺮ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﺍﲣﺬﺕ ﻋﻴﺪﺍ‪ ،‬ﻣﺜﻞ ﺃﻥ ﺗﻨﺘﺎﺏ ﻟﺬﻟﻚ‪ ،‬ﻭﳚﺘﻤﻊ‬
‫ﻋﻨﺪﻫﺎ ﰲ ﻭﻗﺖ ﻣﻌﻠﻮﻡ‪ ،‬ﻛﻤﺎ ﻳﺮﺧﺺ ﰲ ﺻﻼﺓ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳌﺴﺎﺟﺪ ﲨﺎﻋﺎﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺑﻴﻮ‪‬ﻦ ﺧﲑﺍ ﳍﻦ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺗﱪﺟﻦ ﻭﲨﻊ ﺑﺬﻟﻚ ﺑﲔ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﺍﺣﺘﺞ ﲝﺪﻳﺚ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ‪.‬‬
‫ﻭﻣﺜﻠﻪ‪ :‬ﻣﺎ ﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ } ،‬ﻋﻦ ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ )‪ (3‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺻﻠﻲ ﻟﻘﻮﻣﻲ‬
‫ﺑﲏ ﺳﺎﱂ‪ ،‬ﻓﺄﺗﻴﺖ ﺍﻟﻨﱯ ‪ r‬ﻓﻘﻠﺖ‪ :‬ﺇﱐ ﺃﻧﻜﺮﺕ ﺑﺼﺮﻱ‪ ،‬ﻭﺇﻥ ﺍﻟﺴﻴﻮﻝ ﲢﻮﻝ ﺑﻴﲏ ﻭﺑﲔ ﻣﺴﺠﺪ‬
‫ﻗﻮﻣﻲ‪ ،‬ﻓﻠﻮﺩﺩﺕ ﺃﻧﻚ ﺟﺌﺖ ﻓﺼﻠﻴﺖ ﰲ ﺑﻴﱵ ﻣﻜﺎﻧﺎ ﺣﱴ ﺃﲣﺬﻩ ﻣﺴﺠﺪﺍ‪ .‬ﻓﻘﺎﻝ‪ " :‬ﺃﻓﻌﻞ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ " ﻓﻐﺪﺍ ﻋﻠﻲ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺃﺑﻮ ﺑﻜﺮ ﻣﻌﻪ‪ ،‬ﺑﻌﺪﻣﺎ ﺍﺷﺘﺪ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﺎﺳﺘﺄﺫﻥ ﺍﻟﻨﱯ ‪r‬‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﺍﺳﺘﺤﺐ ﺁﺧﺮﻭﻥ )ﻗﺪﺭ ﺳﺘﺔ ﺳﻄﻮﺭ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ ﻁ ( ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﺃﺣﺪﺍ ﻣﻨﻬﻢ ‪.‬‬
‫)‪ (3‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺠﻼﻥ ‪ ،‬ﺍﻷﻧﺼﺎﺭﻱ ﺍﳋﺰﺭﺟﻲ ﺍﻟﺴﺎﳌﻲ ‪ ،‬ﳑﻦ ﺷﻬﺪ ﺑﺪﺭﺍ ‪،‬‬
‫ﻭﻫﻮ ﺇﻣﺎﻡ ﻗﻮﻣﻪ ﺑﲏ ﺳﺎﱂ ‪ ،‬ﺗﻮﰲ ﰲ ﺧﻼﻓﺔ ﻣﻌﺎﻭﻳﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، ( ٤٥٢ / ٢‬ﺕ ‪. ( ٥٣٩٦‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺄﺫﻧﺖ ﻟﻪ‪ ،‬ﻓﻠﻢ ﳚﻠﺲ ﺣﱴ ﻗﺎﻝ‪ " :‬ﺃﻳﻦ ﲢﺐ ﺃﻥ ﺃﺻﻠﻲ ﻣﻦ ﺑﻴﺘﻜﻢ )‪ " (1‬ﻓﺄﺷﺮﺕ ﻟﻪ ﺇﱃ‬
‫)‪(2‬‬
‫ﻭﺭﺍﺀﻩ‪ ،‬ﻓﺼﻠﻰ‬ ‫ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺃﺣﺐ ﺃﻥ ﻳﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻜﱪ‪ ،‬ﻭﺻﻔﻔﻨﺎ‬
‫ﺭﻛﻌﺘﲔ‪ ،‬ﰒ ﺳﻠﻢ ﻭﺳﻠﻤﻨﺎ ﺣﲔ ﺳﻠﻢ { )‪." (3‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻗﺼﺪ ﺃﻥ ﻳﺒﲏ ﻣﺴﺠﺪﻩ ﰲ ﻣﻮﺿﻊ ﺻﻼﺓ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺼﺪ ﺍﻟﺼﻼﺓ ﰲ ﻣﻮﺿﻊ ﺻﻼﺗﻪ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﻛﺎﻥ ﺃﺻﻞ ﻗﺼﺪﻩ‬
‫ﺑﻨﺎﺀ ﻣﺴﺠﺪ‪ ،‬ﻓﺄﺣﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻌﺎ ﻳﺼﻠﻲ ﻟﻪ ﻓﻴﻪ ﺍﻟﻨﱯ ‪ r‬ﻟﻴﻜﻮﻥ ﺍﻟﻨﱯ ‪ r‬ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺭﺳﻢ ﺍﳌﺴﺠﺪ‪ ،‬ﲞﻼﻑ ﻣﻜﺎﻥ ﺻﻠﻰ ﻓﻴﻪ ﺍﻟﻨﱯ ‪ r‬ﺍﺗﻔﺎﻗﺎ ﻓﺎﲣﺬ ﻣﺴﺠﺪﺍ ﻻ ﳊﺎﺟﺔ ﺇﱃ ﺍﳌﺴﺠﺪ‪،‬‬
‫ﻟﻜﻦ )‪ (4‬ﻷﺟﻞ ﺻﻼﺗﻪ ﻓﻴﻪ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺑﻴﺘﻚ ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ( ‪ :‬ﻭﺻﻔﻨﺎ ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺒﻴﻮﺕ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. ( ١٩ / ١) ، ( ٤٢٥‬‬
‫ﻭﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺍﻟﺮﺧﺼﺔ ﰲ ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﺑﻌﺬﺭ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. ( ٤٥٥ / ١) ، ( ٣٣‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻜﻦ ﻻ ﻷﺟﻞ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﺼﺪ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ‬

‫ﻓﺄﻣﺎ ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﺼﺪ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ‪ ،‬ﻓﻘﺼﺪ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺃﻭ‬
‫ﺍﻟﺪﻋﺎﺀ ﺳﻨﺔ‪ ،‬ﺍﻗﺘﺪﺍﺀ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺍﺗﺒﺎﻋﺎ ﻟﻪ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﲢﺮﻯ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﰲ ﻭﻗﺖ ﻣﻦ‬
‫ﺍﻷﻭﻗﺎﺕ ﻓﺈﻥ ﻗﺼﺪ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺳﻨﺔ ﻛﺴﺎﺋﺮ ﻋﺒﺎﺩﺍﺗﻪ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻷﻓﻌﺎﻝ‬
‫)‪(1‬‬
‫ﺍﻟﱵ ﻓﻌﻠﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻘﺮﺏ ﻭﻣﺜﻞ ﻫﺬﺍ‪ :‬ﻣﺎ ﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ‬
‫)‪(2‬‬
‫ﻳﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻷﺻﻄﻮﺍﻧﺔ ﺍﻟﱵ ﻋﻨﺪ ﺍﳌﺼﺤﻒ‪.‬‬ ‫ﻗﺎﻝ‪ " :‬ﻛﺎﻥ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ‬
‫} ﺭﺃﻳﺖ‬ ‫)‪(3‬‬
‫ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﻣﺴﻠﻢ‪ ،‬ﺃﺭﺍﻙ ﺗﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﻫﺬﻩ ﺍﻷﺻﻄﻮﺍﻧﺔ‪ ،‬ﻗﺎﻝ‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ‪ :‬ﺃﻧﻪ‬ ‫)‪(5) (4‬‬

‫ﺍﻟﻨﱯ ‪ r‬ﻳﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ {‬

‫ﻛﺎﻥ ﻳﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻣﻮﺿﻊ ﺍﳌﺼﺤﻒ‪ ،‬ﻳﺴﺒﺢ ﻓﻴﻪ‪ ،‬ﻭﺫﻛﺮ ﺃﻥ } ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﺎﻥ‬

‫ﻳﺘﺤﺮﻯ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺑﲔ ﺍﳌﻨﱪ ﻭﺍﻟﻘﺒﻠﺔ ﻗﺪﺭ ﳑﺮ ﺍﻟﺸﺎﺓ { )‪. (7) (6‬‬
‫ﻭﻗﺪ ﻇﻦ ﺑﻌﺾ ﺍﳌﺼﻨﻔﲔ ﺃﻥ ﻫﺬﺍ ﳑﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻭﺟﻌﻠﻪ ﻭﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﺳﻮﺍﺀ‪ ،‬ﻭﻟﻴﺲ‬
‫ﲜﻴﺪ‪ .‬ﻓﺈﻧﻪ ﻫﻨﺎ ﺃﺧﱪ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﻳﺘﺤﺮﻯ ﺍﻟﺒﻘﻌﺔ‪ ..‬ﻓﻜﻴﻒ ﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﺼﺪ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﻷﺳﻠﻤﻲ ‪ ،‬ﻣﻮﱃ ﺳﻠﻤﺔ ﺑﻦ ﺍﻷﻛﻮﻉ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻣﻦ ﺍﻟﺮﺍﺑﻌﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ﺑﻀﻊ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ‬
‫)‪. ( ٣٦٨ / ٢‬‬
‫)‪ (2‬ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ‪ :‬ﺳﻠﻤﺔ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻷﻛﻮﻉ ﺍﻷﺳﻠﻤﻲ ‪ ،‬ﺷﻬﺪ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ )‪٧٤‬ﻫـ ( ‪.‬‬
‫ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺘﻘﺮﻳﺐ )‪. ( ٣١٨ / ١‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻓﻘﺎﻝ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٨٠‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ، (٥٠٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٤٣٠‬ﺃﲪﺪ‬
‫)‪. (٤٨/٤‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻷﺻﻄﻮﺍﻧﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪( ٥٧٧ / ١) ، ( ٥٠٢‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺩﻧﻮ ﺍﳌﺼﻠﻲ ﻣﻦ ﺍﻟﺴﺘﺮﺓ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، ( ٥٠٩‬‬
‫‪. ( ٣٦٥ ، ٣٦٤‬‬
‫)‪ (6‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ، (٥٠٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪. (١٠٨٢‬‬
‫)‪ (7‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻘﲔ )‪ ( ٣٦٤ / ١‬ﻃﺮﻳﻖ ﺃﺧﺮﻯ ﻟﻠﺤﺪﻳﺚ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺑﻘﻌﺔ ﰲ ﺍﳌﺴﺠﺪ ﻻ ﻳﺼﻠﻰ ﺇﻻ ﻓﻴﻬﺎ ﻣﻨﻬﻲ ﻋﻨﻪ ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻪ‬ ‫ﻣﺴﺘﺤﺒﺎ؟ ﻧﻌﻢ‪ :‬ﺇﻳﻄﺎﻥ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻹﻳﻄﺎﻥ ﻟﻴﺲ ﻫﻮ ﺍﻟﺘﺤﺮﻱ ﻣﻦ ﻏﲑ ﺇﻳﻄﺎﻥ )‪. (2‬‬
‫ﻓﻴﺠﺐ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﺗﺒﺎﻉ ﺍﻟﻨﱯ ‪ r‬ﻭﺍﻻﺳﺘﻨﺎﻥ ﺑﻪ ﻓﻴﻤﺎ ﻓﻌﻠﻪ‪ ،‬ﻭﺑﲔ ﺍﺑﺘﺪﺍﻉ ﺑﺪﻋﺔ ﱂ ﻳﺴﻨﻬﺎ‬
‫ﻷﺟﻞ ﺗﻌﻠﻘﻬﺎ ﺑﻪ‪.‬‬
‫ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﺎ ﺇﺫﺍ ﻓﻌﻞ )‪ (3‬ﻓﻌﻼ ﻣﻦ ﺍﳌﺒﺎﺣﺎﺕ ﻟﺴﺒﺐ‪ ،‬ﻭﻓﻌﻠﻨﺎﻩ ﳓﻦ ﺗﺸﺒﻬﺎ ﺑﻪ‪،‬‬
‫ﻣﻊ ﺍﻧﺘﻔﺎﺀ ﺫﻟﻚ ﺍﻟﺴﺒﺐ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺴﺘﺤﺐ ﺫﻟﻚ ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺴﺘﺤﺒﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﳜﺮﺝ‬
‫ﻓﻌﻞ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﺑﺄﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﻳﺼﻠﻲ ﰲ ﺗﻠﻚ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﰲ ﻃﺮﻳﻘﻪ‪،‬‬
‫ﻷ‪‬ﺎ ﻛﺎﻧﺖ ﻣﱰﻟﻪ‪ ،‬ﱂ ﻳﺘﺤﺮ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﳌﻌﲎ ﰲ ﺍﻟﺒﻘﻌﺔ‪ .‬ﻓﻨﻈﲑ ﻫﺬﺍ‪ :‬ﺃﻥ ﻳﺼﻠﻲ ﺍﳌﺴﺎﻓﺮ ﰲ‬
‫ﻣﱰﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﺳﻨﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﻗﺼﺪ ﺍﻟﺼﻼﺓ ﰲ ﺗﻠﻚ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﺻﻠﻰ ﻓﻴﻬﺎ )‪ (4‬ﺍﺗﻔﺎﻗﺎ‪ ،‬ﻓﻬﺬﺍ ﱂ ﻳﻨﻘﻞ ﻋﻦ ﻏﲑ ﺍﺑﻦ‬
‫ﻋﻤﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﻣﻦ‬
‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ )‪ (5‬ﻳﺬﻫﺒﻮﻥ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻣﻜﺔ ﺣﺠﺎﺟﺎ ﻭﻋﻤﺎﺭﺍ ﻭﻣﺴﺎﻓﺮﻳﻦ‪ ،‬ﻭﱂ ﻳﻨﻘﻞ‬
‫ﻋﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻧﻪ ﲢﺮﻯ ﺍﻟﺼﻼﺓ ﰲ ﻣﺼﻠﻴﺎﺕ ﺍﻟﻨﱯ ‪ . r‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻫﻢ‬
‫ﻣﺴﺘﺤﺒﺎ ﻟﻜﺎﻧﻮﺍ ﺇﻟﻴﻪ ﺃﺳﺒﻖ‪ ،‬ﻓﺈ‪‬ﻢ ﺃﻋﻠﻢ ﺑﺴﻨﺘﻪ ﻭﺃﺗﺒﻊ ﳍﺎ ﻣﻦ ﻏﲑﻫﻢ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ‪ } r‬ﻋﻠﻴﻜﻢ‬
‫ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻣﻦ ﺑﻌﺪﻱ‪ ،‬ﲤﺴﻜﻮﺍ ‪‬ﺎ‪ ،‬ﻭﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ‪،‬‬

‫)‪ (1‬ﺍﻹﻳﻄﺎﻥ ‪ :‬ﻫﻮ ﺍﲣﺎﺫﻩ ﻭﻃﻨﺎ ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺄﻟﻒ ﺍﻟﺮﺟﻞ ﻣﻜﺎﻧﺎ ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﳌﺴﺠﺪ ﻳﺼﻠﻲ ﺑﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ‪،‬‬
‫ﻣﺎﺩﺓ )ﻭﻃﻦ ( ‪. ( ٤٥١ / ١٣) ،‬‬
‫)‪ (2‬ﰲ ﺍﳌﺨﻄﻮﻃﺔ )ﻁ ( ﺗﻌﻠﻴﻖ ﻫﺬﺍ ﻧﺼﻪ ‪ " :‬ﻳﻘﻮﻝ ﺍﻟﻔﻘﲑ ﺩﺍﻭﺩ ﺍﻟﻄﺒﻴﺐ ‪ :‬ﺃﻋﲏ ﺇﻳﻄﺎﻥ ﺑﻘﻌﺔ ﰲ ﺍﳌﺴﺠﺪ ﻻ ﻳﺼﻠﻰ ﺇﻻ‬
‫ﻓﻴﻬﺎ ‪ ،‬ﻫﻲ ﻣﻦ ﺑﺪﻉ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﻓﺈﻥ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﻛﱪﺍﺋﻬﻢ ﺑﻘﻌﺔ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻻ ﻳﻘﻌﺪ ﻓﻴﻬﺎ ﺳﻮﺍﻩ ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ‬
‫ﻭﺟﺪ ﺃﺣﺪﺍ ﻗﺎﻋﺪﺍ ﻓﻴﻬﺎ ﺃﻗﺎﻣﻪ ‪ ،‬ﻭﺃﻗﺎﻡ ﺍﻟﻘﺎﻋﺪ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ؛ ﳌﺎ ﻗﺪ ﻋﺮﻑ ﻭﺍﺷﺘﻬﺮ ﺑﻴﻨﻬﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﺒﻘﻌﺔ ﻣﻜﺎﻥ‬
‫ﻓﻼﻥ ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ " ‪ .‬ﻭﺩﺍﻭﺩ ﺍﻟﻄﺒﻴﺐ ﻫﺬﺍ ﻟﻌﻠﻪ ﺩﺍﻭﺩ ﺑﻦ ﻧﺎﺻﺮ ﺍﳌﻮﺻﻠﻲ ‪ ،‬ﻟﻪ‬
‫ﻣﺆﻟﻔﺎﺕ ﰲ ﺍﻟﻄﺐ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٧٢٦‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. ( ٣٣٥ / ٢‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻌﻼ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﰲ )ﺝ ﺩ ( ‪ :‬ﺻﻠﻰ ﻓﻴﻬﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ( ‪ :‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ‪.‬‬

‫‪٧١٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ﻓﺈﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ )‪ (1‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ { )‪. (2‬‬
‫ﻭﲢﺮﻱ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﺑﻞ ﻫﻮ ﳑﺎ ﺍﺑﺘﺪﻉ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺼﺤﺎﰊ )‪ (3‬ﺇﺫﺍ‬
‫ﺧﺎﻟﻔﻪ ﻧﻈﲑﻩ‪ ،‬ﻟﻴﺲ ﲝﺠﺔ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺑﻪ ﻋﻦ ﲨﺎﻫﲑ ﺍﻟﺼﺤﺎﺑﺔ؟‬
‫ﺃﻳﻀﺎ‪ :‬ﻓﺈﻥ ﲢﺮﻱ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺫﺭﻳﻌﺔ ﺇﱃ ﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ ﻭﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﳑﺎ ‪‬ﻴﻨﺎ‬
‫ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ ﻓﻴﻪ ﻭﺫﻟﻚ ﺫﺭﻳﻌﺔ ﺇﱃ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﻭﺍﻟﺸﺎﺭﻉ ﻗﺪ ﺣﺴﻢ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺑﺎﻟﻨﻬﻲ ﻋﻦ‬
‫ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻋﻨﺪ ﻏﺮﻭ‪‬ﺎ‪ ،‬ﻭﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺪ‬
‫‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﳌﺸﺮﻭﻋﺔ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻭﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺳﺪﺍ ﻟﻠﺬﺭﻳﻌﺔ‪ .‬ﻓﻜﻴﻒ ﻳﺴﺘﺤﺐ ﻗﺼﺪ‬
‫)‪(4‬‬
‫ﻗﺪ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﰲ ﻣﻜﺎﻥ ﺍﺗﻔﻖ ﻗﻴﺎﻣﻬﻢ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺻﻼ‪‬ﻢ ﻓﻴﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻧﻮﺍ‬
‫ﻗﺼﺪﻭﻩ ﻟﻠﺼﻼﺓ ﻓﻴﻪ ﻭﺍﻟﺪﻋﺎﺀ ﻓﻴﻪ؟‪.‬‬
‫ﻭﻟﻮ ﺳﺎﻍ ﻫﺬﺍ ﻻﺳﺘﺤﺐ ﻗﺼﺪ ﺟﺒﻞ ﺣﺮﺍﺀ ﻭﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﻗﺼﺪ ﺟﺒﻞ ﺛﻮﺭ ﻭﺍﻟﺼﻼﺓ ﻓﻴﻪ‪،‬‬
‫ﻭﻗﺼﺪ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﻳﻘﺎﻝ ﺇﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺎﻣﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻛﺎﳌﻘﺎﻣﲔ ﺍﻟﻠﺬﻳﻦ ﺑﻄﺮﻳﻖ ﺟﺒﻞ ﻗﺎﺳﻴﻮﻥ‬
‫ﺑﺪﻣﺸﻖ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﻳﻘﺎﻝ ﺇ‪‬ﻤﺎ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻴﺴﻰ‪ ،‬ﻭﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﺇﻧﻪ ﻣﻐﺎﺭﺓ ﺩﻡ ﻗﺎﺑﻴﻞ‪،‬‬
‫ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ ،‬ﻣﻦ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﺑﺎﳊﺠﺎﺯ ﻭﺍﻟﺸﺎﻡ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﰒ ﺫﻟﻚ ﻳﻔﻀﻲ ﺇﱃ ﻣﺎ ﺃﻓﻀﺖ ﺇﻟﻴﻪ ﻣﻔﺎﺳﺪ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻣﻘﺎﻡ ﻧﱯ‪ ،‬ﺃﻭ ﻗﱪ‬
‫ﻧﱯ‪ ،‬ﺃﻭ ﻭﱄ‪ ،‬ﲞﱪ ﻻ ﻳﻌﺮﻑ ﻗﺎﺋﻠﻪ‪ ،‬ﺃﻭ ﲟﻨﺎﻡ ﻻ ﺗﻌﺮﻑ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﰒ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﲣﺎﺫﻩ‬
‫ﻣﺴﺠﺪﺍ‪ ،‬ﻓﻴﺼﲑ ﻭﺛﻨﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺷﺮﻙ ﻣﺒﲏ ﻋﻠﻰ ﺇﻓﻚ! ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﺮﻥ ﰲ‬

‫)‪ (1‬ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ ( ‪.‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ‪ ،‬ﺑﺎﺏ ﰲ ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. ( ١٥ - ١٣ / ٥) ، ( ٤٦٠٧‬‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻷﺧﺬ ﺑﺎﻟﺴﻨﺔ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺪﻉ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪٤٤ / ٥ ، ( ٢٦٧٦‬‬
‫‪ ، ( ٤٥ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ .‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺍﳌﻘﺪﻣﺔ ‪ ،‬ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . ( ١٥ / ١) ، ( ٤٢‬ﻭﺃﲪﺪ ﰲ ﺍﻟﺴﻨﺔ )‪ . ( ١٢٧ ، ١٢٦ / ٤‬ﻭﺍﻟﺪﺍﺭﻣﻲ ﰲ ﺍﳌﻘﺪﻣﺔ )‪، ٤٤ / ١‬‬
‫‪ ، ( ٤٥‬ﺑﺎﺏ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻓﻌﻠﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺩ ( ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ‪.‬‬

‫‪٧٢٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ ﰲ‬r ‫ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ‬.‫ ﻛﻤﺎ ﻳﻘﺮﻥ ﺑﲔ ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ‬،‫ﻛﺘﺎﺑﻪ ﺑﲔ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﺬﺏ‬
‫ ﰒ ﻗﺮﺃ ﻗﻮﻟﻪ‬- ‫ ﺛﻼﺛﺎ‬- (1)
{ ‫ } ﻋﺪﻟﺖ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ‬:‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‬

tûüÏ.ÎŽô³ãB uŽö•xî ¬! uä!$xÿuZãm ÇÌÉÈ Í‘r–“9$# š^öqs% (#qç6Ï^tFô_$#ur Ç`»rO÷rF{$# z`ÏB š[ô_Íh•9$# (#qç6Ï^tFô_$$sù } :‫ﺗﻌﺎﱃ‬

. (3) (2) { 4 ¾ÏmÎ/

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(#qçR$Ÿ2 $¨B Nåk÷]tã ¨@|Êur ¬! ¨,ysø9$# ¨br& (#þqßJÎ=yèsù öNä3uZ»ydö•ç/ (#qè?$yd $oYù=à)sù #Y‰‹Îgx© 7p¨Bé& Èe@à2 `ÏB $oYôãt“tRur

ÇÑÎÈ tbr߉ç7÷ès? #sŒ$tB ¾ÏmÏBöqs%ur Ïm‹Î/L{ tA$s% øŒÎ) } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﳋﻠﻴﻞ‬ (4)
{ ÇÐÎÈ šcrçŽtIøÿtƒ

öNä3»oYø)n=yz $yJx. 3“yŠºt•èù $tRqßJçG÷¥Å_ ô‰s)s9ur } :‫( ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬5) { ÇÑÏÈ tbr߉ƒÌ•è? «!$# tbrߊ ZpygÏ9#uä %¸3øÿͬr&
öNä3ŠÏù öNåk¨Xr& öNçGôJtãy— tûïÏ%©!$# ãNä.uä!$yèxÿä© öNä3yètB 3“t•tR $tBur ( öNà2Í‘qßgàß uä!#u‘ur öNä3»oYø9§qyz $¨B NçFø.t•s?ur ;o§•tB tA¨rr&

. (6) { ÇÒÍÈ tbqßJãã÷“s? öNçGYä. $¨B Nà6Ytã ¨@|Êur öNä3oY÷•t/ yì©Üs)¨? ‰s)s9 4 (#às¯»x.uŽà°

|=»tFÅ6ø9$# š•ø‹s9Î) !$uZø9t“Rr& !$¯RÎ) ÇÊÈ ÉO‹Å3ptø:$# Í“ƒÍ“yèø9$# «!$# z`ÏB É=»tGÅ3ø9$# ã@ƒÍ”\s? } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
ÿ¾ÏmÏRrߊ ÆÏB (#rä‹sƒªB$# šúïÏ%©!$#ur 4 ßÈÏ9$sƒø:$# ß`ƒÏe$!$# ¬! Ÿwr& ÇËÈ šúïÏe$!$# çm©9 $TÁÎ=øƒèC ©!$# ωç7ôã$$sù Èd,ysø9$$Î/

©!$# ¨bÎ) 3 šcqàÿÎ=tGøƒs† Ïm‹Ïù öNèd $tB ’Îû óOßgoY÷•t/ ãNä3øts† ©!$# ¨bÎ) #’s"ø9ã— «!$# ’n<Î) !$tRqç/Ìh•s)ã‹Ï9 žwÎ) öNèd߉ç6÷ètR $tB uä!$uŠÏ9÷rr&

(٣٢١/٤) ‫ ﺃﲪﺪ‬، (٢٣٧٢) ‫ ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺣﻜﺎﻡ‬، (٣٥٩٩) ‫ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﻗﻀﻴﺔ‬، (٢٣٠٠) ‫( ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺸﻬﺎﺩﺍﺕ‬1)
.
. ٣١ ، ٣٠ ‫ ﻣﻦ ﺍﻵﻳﺘﲔ‬: ‫( ﺳﻮﺭﺓ ﺍﳊﺞ‬2)
/ ٤) ، ( ٢٣٠٠) ‫ ﻭﺭﻗﻢ‬، ( ٢٢٩٩) ‫ ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬، ‫ ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ‬، ‫( ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺩﺍﺕ‬3)
‫ ﻭﺍﻷﻭﻝ ﻋﻦ ﺃﳝﻦ ﺑﻦ‬، ‫ ﻋﻦ ﺧﺰﱘ ﺑﻦ ﻓﺎﺗﻚ‬، ( ٢٣٠٠) ‫ ﻳﻌﲏ ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬، ‫ ﻫﺬﺍ ﻋﻨﺪﻱ ﺃﺻﺢ‬: ‫ ﻭﻗﺎﻝ‬، ( ٥٤٧
( ٢٤ ، ٢٣ / ٤) ، ( ٣٥٩٩) ‫ ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬، ‫ ﺑﺎﺏ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ‬، ‫ ﻛﺘﺎﺏ ﺍﻷﻗﻀﻴﺔ‬، ‫ ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‬. ‫ﺧﺰﱘ‬
. ‫ ( ﻭﻏﲑﻫﻢ‬٣٢٢ ، ٣٢١ / ٤) ‫ ﻭﺃﲪﺪ‬. ‫ ( ﰲ ﺍﻷﺣﻜﺎﻡ‬٢٣٧٢) ‫ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﺭﻗﻢ‬.
. ٧٥ ، ٧٤ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬4)
. ٨٦ ، ٨٥ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‬5)
. ٩٤ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬6)

٧٢١
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪. (1) { ÇÌÈ Ö‘$¤ÿŸ2 Ò>É‹»x. uqèd ô`tB “ωôgtƒ Ÿw‬‬

‫‪$uZù=-ƒt“sù 4 ö/ä.ät!%x.uŽà°ur óOçFRr& öNä3tR%s3tB (#qä.uŽõ°r& tûïÏ%©#Ï9 ãAqà)tR §NèO $YèŠÏHsd öNèdçŽà³øtwU tPöqtƒur‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫‪ô`tã $¨Zä. bÎ) öNä3uZ÷•t/ur $uZoY÷•t/ #J‰‹Íky- «!$$Î/ 4’s"s3sù ÇËÑÈ tbr߉ç7÷ès? $tR$-ƒÎ) ÷LäêYä. $¨B Nèdät!%x.uŽà° tA$s%ur ( öNæhuZ÷•t/‬‬

‫‪¨@|Êur ( Èd,ysø9$# ÞOßg9s9öqtB «!$# ’n<Î) (#ÿr–Šâ‘ur 4 ôMxÿn=ó™r& !$¨B <§øÿtR ‘@ä. (#qè=ö7s? y7Ï9$uZèd ÇËÒÈ šúüÎ=Ïÿ»tós9 öNä3Ï?yŠ$t6Ïã‬‬

‫‪. (2) { ÇÌÉÈ šcrçŽtIøÿtƒ (#qçR%x. $¨B Nåk÷]tã‬‬

‫&‪šúïÏ%©!$# ßìÎ7-Gtƒ $tBur 3 ÇÚö‘F{$# †Îû `tBur ÏNºuq»yJ¡¡9$# †Îû `tB ¬! žcÎ) Iwr‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (3) { ÇÏÏÈ šcqß¹ã•øƒs† žwÎ) öNèd ÷bÎ)ur £`©à9$# žwÎ) šcqãèÎ7-Ftƒ bÎ) 4 uä!%Ÿ2uŽà° «!$# Âcrߊ `ÏB šcqããô‰tƒ‬‬

‫)‪4 $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû ×'©!ÏŒur öNÎgÎn/§‘ `ÏiB Ò=ŸÒxî öNçlé;$uZt•y™ Ÿ@ôfÏèø9$# (#rä‹sƒªB$# tûïÏ%©!$# ¨bÎ‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (4) { ÇÊÎËÈ tûïÎŽtIøÿßJø9$# “Ì“øgwU y7Ï9ºx‹x.ur‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﻗﻼﺑﺔ‪ " :‬ﻫﻲ ﻟﻜﻞ ﻣﺒﺘﺪﻉ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ " )‪ . (5‬ﻭﻫﻮ )‪ (6‬ﻛﻤﺎ‬
‫ﻗﺎﻝ‪ :‬ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻔﺮﻳﺔ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺬﻟﺔ ﻣﺎ ﺃﻭﻋﺪﻫﻢ ﺍﷲ ﺑﻪ‪.‬‬
‫ﻭﺍﻟﺸﺮﻙ ﻭﺳﺎﺋﺮ ﺍﻟﺒﺪﻉ ﻣﺒﻨﺎﻫﺎ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﺍﻻﻓﺘﺮﺍﺀ‪ ،‬ﻭﳍﺬﺍ‪ :‬ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ‬
‫)‪(7‬‬
‫ﻛﺎﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻛﺬﺏ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺃﺑﻌﺪ‪ ،‬ﻛﺎﻥ ﺇﱃ ﺍﻟﺸﺮﻙ ﻭﺍﻻﺑﺘﺪﺍﻉ ﻭﺍﻻﻓﺘﺮﺍﺀ ﺃﻗﺮﺏ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٣ - ١‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٣٠ - ٢٨‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ :‬ﺍﻵﻳﺔ ‪ . ٦٦‬ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﳌﻄﺒﻮﻋﺔ ﺟﺮﻯ ﻓﻴﻬﺎ ﺍﺧﺘﺼﺎﺭ ﻭﺗﻐﻴﲑ ﰲ ﺍﻵﻳﺎﺕ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﻭ‪‬ﻳ‪‬ﻮ‪‬ﻡ‪‬‬
‫ﻳ‪‬ﻨ‪‬ﺎﺩِﻳﻬِﻢ‪ ‬ﻓﹶﻴ‪‬ﻘﹸﻮﻝﹸ ﺃﹶﻳ‪‬ﻦ‪ ‬ﺷ‪‬ﺮ‪‬ﻛﹶﺎﺋِﻲ‪ ‬ﺍﻵﻳﺎﺕ ﺇﱃ ﻫﻨﺎ ‪ . .‬ﻭ‪‬ﺇِﻥﹾ ﻫ‪‬ﻢ‪ ‬ﺇِﻟﱠﺎ ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺻ‪‬ﻮﻥﹶ ‪ ،‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻨﺴﺦ ﻓﻬﻲ ﻣﺘﻔﻘﺔ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ ‪. ١٥٢‬‬
‫)‪ (5‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ﻟﻶﻳﺔ )‪ ( ٤٩ ، ٤٨ / ٩‬ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻣﻦ ﻃﺮﻳﻘﲔ ‪ :‬ﻭﻗﺎﻝ ‪ :‬ﻛﻞ ﻣﻔﺘﺮ ‪،‬‬
‫ﺑﺪﻝ ‪ :‬ﻣﺒﺘﺪﻉ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ ( ‪ :‬ﻭﻛﻤﺎ ﻗﺎﻝ ‪.‬‬
‫)‪ (7‬ﻭﻗﻊ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻨﺴﺦ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻫﻨﺎ ‪ ،‬ﻓﻔﻲ )ﺏ ( ﻗﺎﻝ ‪) :‬ﻓﻜﻞ ﻣﻦ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺸﺮﻙ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ‬
‫ﺍﻟﻜﺬﺏ ﻭﺍﻻﻓﺘﺮﺍﺀ ‪ ،‬ﻛﺎﻟﺮﺍﻓﻀﺔ ( ‪ ،‬ﻭﰲ )ﺝ ﺩ ( ‪) :‬ﻓﻜﻞ ﺯﻣﺎﻥ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺸﺮﻙ ‪ ،‬ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻜﺬﺏ‬
‫ﻭﺍﻻﻓﺘﺮﺍﺀ ﻛﺎﻟﺮﺍﻓﻀﺔ ( ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ ﻁ ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬

‫‪٧٢٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻃﻮﺍﺋﻒ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﺃﻋﻈﻤﻬﻢ ﺷﺮﻛﺎ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ ﰲ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﺃﻛﺬﺏ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﺃﺑﻌﺪ‬
‫)‪(1‬‬
‫ﻣﺴﺎﺟﺪ ﺍﷲ ﺍﻟﱵ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ ﻓﻴﻌﻄﻠﻮ‪‬ﺎ ﻋﻦ‬ ‫ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻨﻬﻢ‪ ،‬ﺣﱴ ﺇ‪‬ﻢ ﳜﺮﺑﻮﻥ‬
‫ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﳉﻤﻌﺎﺕ‪ ،‬ﻭﻳﻌﻤﺮﻭﻥ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺍﻟﱵ ‪‬ﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻦ‬
‫‪ô`tBur‬‬ ‫ﺍﲣﺎﺫﻫﺎ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ﺇﳕﺎ ﺃﻣﺮ ﺑﻌﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ ﻻ ﺍﳌﺸﺎﻫﺪ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫ﻭﱂ ﻳﻘﻞ‪ :‬ﻣﺸﺎﻫﺪ‬ ‫)‪(2‬‬

‫&‪{ 4 !$ygÎ/#t•yz ’Îû 4Ótëy™ur ¼çmßJó™$# $pkŽÏù t•x.õ‹ãƒ br& «!$# y‰Éf»|¡tB yìoY¨B `£JÏB ãNn=øßr‬‬
‫ﺍﷲ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ (3) { 7‰Éfó¡tB Èe@à2 y‰ZÏã öNä3ydqã_ãr (#qßJŠÏ%r&ur ( ÅÝó¡É)ø9$$Î/ ’În1u‘ z•sDr& ö@è% } :‬ﻭﱂ‬
‫ﻳﻘﻞ‪ :‬ﻋﻨﺪ ﻛﻞ ﻣﺸﻬﺪ‪.‬‬
‫)‪(4‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪{ 4 Ì•øÿä3ø9$$Î/ NÎgÅ¡àÿRr& #’n?tã z`ƒÏ‰Îg»x© «!$# y‰Éf»|¡tB (#rã•ßJ÷ètƒ br& tûüÏ.ÎŽô³ßJù=Ï9 tb%x. $tB } :‬‬

‫)‪no4qŸ2¨“9$# ’tA#uäur no4qn=¢Á9$# tP$s%r&ur Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šÆtB#uä ô`tB «!$# y‰Éf»|¡tB ã•ßJ÷ètƒ $yJ¯RÎ‬‬ ‫ﺇﱃ ﻗﻮﻟﻪ‪} :‬‬

‫‪ (5) { ÇÊÑÈ šúïωtFôgßJø9$# z`ÏB (#qçRqä3tƒ br& y7Í´¯»s9'ré& #†|¤yèsù ( ©!$# žwÎ) |·øƒs† óOs9ur‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻣﺸﺎﻫﺪ‬
‫ﺍﷲ‪ .‬ﺑﻞ ﺍﳌﺸﺎﻫﺪ ﺇﳕﺎ ﻳﻌﻤﺮﻫﺎ ﻣﻦ ﳜﺸﻰ ﻏﲑ ﺍﷲ ﻭﻳﺮﺟﻮ ﻏﲑ ﺍﷲ ﻻ ﻳﻌﻤﺮﻫﺎ ﺇﻻ ﻣﻦ ﻓﻴﻪ ﻧﻮﻉ‬
‫ﻣﻦ ﺍﻟﺸﺮﻙ‪.‬‬
‫‪’Îû‬‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ (6) { 3 #ZŽ•ÏVŸ2 «!$# ãNó™$# $pkŽÏù ã•Ÿ2õ‹ãƒ ߉Éf»|¡tBur } :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫‪öNÍkŽÎgù=è? žw ×A%y`Í‘ ÇÌÏÈ ÉA$|¹Fy$#ur Íir߉äóø9$$Î/ $pkŽÏù ¼çms9 ßxÎm7|¡ç„ ¼çmßJó™$# $pkŽÏù t•Ÿ2õ‹ãƒur yìsùö•è? br& ª!$# tbÏŒr& BNqã‹ç/‬‬

‫‪ã•»|Áö/F{$#ur ÛUqè=à)ø9$# ÏmŠÏù Ü=¯=s)tGs? $YBöqtƒ tbqèù$sƒs† Ío4qx.¨“9$# Ïä!$tGƒÎ)ur Ío4qn=¢Á9$# ÏQ$s%Î)ur «!$# Ì•ø.ÏŒ `tã ììø‹t/ Ÿwur ×ot•»pgÏB‬‬

‫)‪ (1‬ﰲ )ﺃ ( ‪ :‬ﳛﺮﻓﻮﻥ ﰲ ﻣﺴﺎﺟﺪ ﺍﷲ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١١٤‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٩‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ١٧ :‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ١٨ :‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﺍﻵﻳﺔ ‪ . ٤٠‬ﻭﻗﺪ ﺃﺧﺮﻫﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺑﻌﺪ ﺁﻳﺎﺕ ﺍﻟﻨﻮﺭ ‪.‬‬

‫‪٧٢٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫‪{ ÇÌÑÈ 5>$|¡Ïm ÎŽö•tóÎ/ âä!$t±o„ `tB ä-ã—ö•tƒ ª!$#ur 3 ¾Ï&Î#ôÒsù `ÏiB Nèdy‰ƒÌ“tƒur (#qè=ÏHxå $tB z`|¡ômr& ª!$# ãNåku‰Ì“ôfu‹Ï9‬‬ ‫‪ÇÌÐÈ‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ (2) { ÇÊÑÈ #Y‰tnr& «!$# yìtB (#qããô‰s? Ÿxsù ¬! y‰Éf»|¡yJø9$# ¨br&ur } :‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻭﺃﻥ ﺍﳌﺸﺎﻫﺪ‬
‫ﷲ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺍﻟﺜﺎﺑﺘﺔ ﻛﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ } :‬ﻣﻦ ﺑﲎ ﷲ ﻣﺴﺠﺪﺍ‬

‫ﻭﱂ ﻳﻘﻞ‪ :‬ﻣﺸﻬﺪﺍ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ ﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﺻﻼﺓ‬ ‫)‪(4) (3‬‬

‫ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ {‬

‫ﺍﻟﺮﺟﻞ ﰲ ﺍﳌﺴﺠﺪ ﺗﻔﻀﻞ ﻋﻦ ﺻﻼﺗﻪ ﰲ ﺑﻴﺘﻪ ﻭﺳﻮﻗﻪ ﲞﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺻﻼﺓ { )‪ (6) (5‬ﻭﻗﺎﻝ‬

‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ } :‬ﻣﻦ ﺗﻄﻬﺮ ﰲ ﺑﻴﺘﻪ ﻓﺄﺣﺴﻦ ﺍﻟﻄﻬﻮﺭ‪ ،‬ﰒ ﺧﺮﺝ ﺇﱃ ﺍﳌﺴﺠﺪ ﻻ‬
‫)‪(7‬‬
‫ﺇﻻ ﺍﻟﺼﻼﺓ‪ ،‬ﻛﺎﻧﺖ ﺧﻄﻮﺍﺗﻪ ﺇﺣﺪﺍﳘﺎ ﺗﺮﻓﻊ ﺩﺭﺟﺔ ﻭﺍﻷﺧﺮﻯ ﲢﻂ ﺧﻄﻴﺌﺔ‪ .‬ﻓﺈﺫﺍ‬ ‫ﺗﻨﻬﺰﻩ‬
‫ﺟﻠﺲ ﻳﻨﺘﻈﺮ ﺍﻟﺼﻼﺓ ﻓﺎﻟﻌﺒﺪ ﰲ ﺻﻼﺓ ﻣﺎ ﺩﺍﻡ ﻳﻨﺘﻈﺮ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﺗﺼﻠﻲ ﻋﻠﻰ ﺃﺣﺪﻛﻢ ﻣﺎ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٣٨ - ٣٦‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳉﻦ ‪ :‬ﺍﻵﻳﺔ ‪. ١٨‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪. (٣١٩‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺑﲎ ﻣﺴﺠﺪﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪( ٥٤٤ / ١) ، ( ٤٥٠‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ‪ ،‬ﻭﻟﻔﻈﻪ ‪ " :‬ﻭﺇﱐ ﲰﻌﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ " :‬ﻣﻦ ﺑﲎ‬
‫ﻣﺴﺠﺪﺍ ‪ -‬ﻗﺎﻝ ﺑﻜﲑ ‪ :‬ﺣﺴﺒﺖ ﺃﻧﻪ ﻗﺎﻝ ‪ -‬ﻳﺒﺘﻐﻲ ﻭﺟﻪ ﺍﷲ ‪ ،‬ﺑﲎ ﺍﷲ ﻟﻪ ﻣﺜﻠﻪ ﰲ ﺍﳉﻨﺔ " ‪ ،‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ٥٣٣‬ﺑﻠﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﻟﻔﻆ ﺁﺧﺮ ‪ " :‬ﻣﻦ ﺑﲎ ﻣﺴﺠﺪﺍ‬
‫ﷲ؛ ﺑﲎ ﺍﷲ ﻟﻪ ﰲ ﺍﳉﻨﺔ ﻣﺜﻠﻪ " )‪ ، ( ٣٧٨ / ١‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﺛﻮﺍﺏ ﻣﻦ ﺑﲎ ﻣﺴﺠﺪﺍ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. ( ٣٤٧ / ٢) ، ( ٤٦١‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (٦٢٠‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٦٤٩‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٢١٦‬ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٣٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (٥٥٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ، (٧٨٦‬ﺃﲪﺪ )‪، (٢٥٢/٢‬‬
‫ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪ ، (٣٨٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٢٧٦‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، ( ٦٤٩‬‬
‫‪ ، ( ٤٥٠ ، ٤٤٩‬ﻭﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، ( ٤٥٩ / ١) ، ( ٦٤٩‬ﻭﻛﺬﻟﻚ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪،‬‬
‫ﺑﺎﺏ ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ١٣١ / ٢) ، ( ٦٤٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ .‬ﻭﰲ ﺃﻟﻔﺎﻇﻬﻤﺎ ﺍﺧﺘﻼﻑ‬
‫ﻳﺴﲑ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (7‬ﻻ ﺗﻨﻬﺰﻩ ‪ :‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺷﺮﺡ ﻣﺴﻠﻢ ‪ :‬ﻻ ﺗﻨﻬﻀﻪ ﻭﺗﻘﻴﻤﻪ ‪ ،‬ﻭﻫﻮ ﲟﻌﲎ ﻗﻮﻟﻪ ﺑﻌﺪﻩ " ﻻ ﻳﺮﻳﺪ ﺇﻻ ﺍﻟﺼﻼﺓ " )‪. ( ٦٦ / ٥‬‬

‫‪٧٢٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺩﺍﻡ ﰲ ﻣﺼﻼﻩ ﺍﻟﺬﻱ ﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻪ ﺍﻟﻠﻬﻢ ﺍﺭﲪﻪ ﻣﺎ ﱂ ﳛﺪﺙ { )‪. (1‬‬
‫ﻭﻫﺬﺍ ﳑﺎ ﻋﻠﻢ )‪ (2‬ﺑﺎﻟﺘﻮﺍﺗﺮ ﻭﺍﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺩﻳﻦ ﺍﻟﺮﺳﻮﻝ )‪ r (3‬ﻓﺈﻧﻪ ﺃﻣﺮ ﺑﻌﻤﺎﺭﺓ ﺍﳌﺴﺎﺟﺪ‬
‫)‪(4‬‬
‫ﻭﻻ ﻋﻠﻰ ﻣﻘﺎﻡ‬ ‫ﻭﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﱂ ﻳﺄﻣﺮ ﺑﺒﻨﺎﺀ ﻣﺸﻬﺪ‪ ،‬ﻻ ﻋﻠﻰ ﻗﱪ ﻧﱯ‪ ،‬ﻭﻻ ﻏﲑ ﻗﱪ ﻧﱯ‬
‫ﻧﱯ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻻ ﺍﳊﺠﺎﺯ ﻭﻻ ﺍﻟﺸﺎﻡ‬
‫)‪(5‬‬
‫ﻋﻠﻰ ﻗﱪ‪ ،‬ﻭﻻ‬ ‫ﻭﻻ ﺍﻟﻴﻤﻦ ﻭﻻ ﺍﻟﻌﺮﺍﻕ ﻭﻻ ﺧﺮﺍﺳﺎﻥ ﻭﻻ ﻣﺼﺮ ﻭﻻ ﺍﳌﻐﺮﺏ ﻣﺴﺠﺪ ﻣﺒﲏ‬
‫ﻣﺸﻬﺪ ﻳﻘﺼﺪ ﻟﻠﺰﻳﺎﺭﺓ ﺃﺻﻼ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﻳﺄﰐ ﺇﱃ ﻗﱪ ﻧﱯ ﺃﻭ ﻏﲑ ﻧﱯ )‪ (6‬ﻷﺟﻞ‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻩ‪ ،‬ﻭﻻ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻘﺼﺪﻭﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻭﻻ ﻋﻨﺪ ﻗﱪ ﻏﲑﻩ ﻣﻦ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻭﻳﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻭﻋﻠﻰ ﺻﺎﺣﺒﻴﻪ‪.‬‬
‫ﻭﺍﺗﻔﻖ ﺍﻷﺋﻤﺔ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﺩﻋﺎ ﲟﺴﺠﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻻ ﻳﺴﺘﻘﺒﻞ‬
‫)‪(7‬‬
‫ﻗﱪﻩ‪ ،‬ﻭﺗﻨﺎﺯﻋﻮﺍ ﻋﻨﺪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﻭﻏﲑﳘﺎ‪ :‬ﻳﺴﺘﻘﺒﻞ ﻗﱪﻩ ﻭﻳﺴﻠﻢ ﻋﻠﻴﻪ‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﻇﻨﻪ ﻣﻨﺼﻮﺻ‪‬ﺎ ﻋﻨﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﺑﻞ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻭﻳﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻫﻜﺬﺍ ﰲ ﻛﺘﺐ ﺃﺻﺤﺎﺑﻪ )‪. (8‬‬
‫)‪(1‬‬ ‫)‪(9‬‬
‫ﰲ ﺍﳌﺒﺴﻮﻁ‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‬ ‫ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﻓﻴﻤﺎ ﺫﻛﺮﻩ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺫﺍﻥ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ( ١٣١ / ٢) ، ( ٦٤٧‬ﻭﰲ‬
‫ﺃﻟﻔﺎﻇﻪ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪ ،‬ﺑﻠﻔﻆ ﻫﻮ ﺃﻗﺮﺏ ﺇﱃ ﻟﻔﻆ ﺍﳌﺆﻟﻒ ‪،‬‬
‫ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻧﺘﻈﺎﺭ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. ( ٤٥٩ / ١) ، ( ٦٤٩‬‬
‫)‪ (2‬ﰲ )ﻁ ( ‪ :‬ﻳﻌﻠﻢ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ ( ‪ :‬ﻭﻻ ﻏﲑ ﻧﱯ ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ ( ‪ :‬ﺑ‪‬ﻨِﻲ‪. ‬‬
‫)‪ (6‬ﺃﻭ ﻏﲑ ﻧﱯ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ( ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪. ( ٨٤ / ٢‬‬
‫)‪ (8‬ﻳﻌﲏ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ‪.‬‬
‫)‪ (9‬ﻫﻮ ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﺍﳉﻬﻀﻤﻲ ﺍﻷﺯﺩﻱ ‪ ،‬ﻓﻘﻴﻪ ﻣﺎﻟﻜﻲ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٢٠٠‬ﻫـ (‬
‫ﻟﻪ ﻣﺆﻟﻔﺎﺕ ﻣﻨﻬﺎ ‪ :‬ﺍﳌﺒﺴﻮﻁ ‪ ،‬ﺷﻮﺍﻫﺪ ﺍﳌﻮﻃﺄ ‪ ،‬ﺍﻷﺻﻮﻝ ‪ ،‬ﺍﻟﺴﻨﻦ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٨٢‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻃﺒﻘﺎﺕ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻟﻠﺸﲑﺍﺯﻱ )ﺹ ‪ . ( ١٦٥ ، ١٦٤‬ﺍﻧﻈﺮ ‪ :‬ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. ( ٣١٠ / ١‬‬

‫‪٧٢٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻏﲑﳘﺎ‪ :‬ﻻ ﺃﺭﻯ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻭﻳﺪﻋﻮ‪ ،‬ﻭﻟﻜﻦ ﻳﺴﻠﻢ ﻭﳝﻀﻲ )‪ . (2‬ﻭﻗﺎﻝ ﺃﻳﻀ‪‬ﺎ‬
‫)‪(3‬‬
‫ﰲ ﺍﳌﺒﺴﻮﻁ‪ :‬ﻻ ﺑﺄﺱ ﳌﻦ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ ﺃﻭ ﺧﺮﺝ‪ ،‬ﺃﻥ ﻳﻘﻒ ﻋﻠﻰ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ‬
‫ﻭﻳﺪﻋﻮ ﻷﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ .‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻓﺈﻥ ﻧﺎﺳﺎ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻻ ﻳﻘﺪﻣﻮﻥ ﻣﻦ‬
‫)‪(4‬‬
‫ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﰲ ﺍﻟﻴﻮﻡ ﻣﺮﺓ ﺃﻭ ﺃﻛﺜﺮ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﻓﻴﺴﻠﻤﻮﻥ ﻭﻳﺪﻋﻮﻥ‬ ‫ﺳﻔﺮ ﻭﻻ ﻳﺮﻳﺪﻭﻧﻪ‬
‫ﺳﺎﻋﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﱂ ﻳﺒﻠﻐﲏ ﻫﺬﺍ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻘﻪ )‪ (5‬ﺑﺒﻠﺪﻧﺎ‪ ،‬ﻭﻻ ﻳﺼﻠﺢ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﺇﻻ ﻣﺎ ﺃﺻﻠﺢ ﺃﻭﳍﺎ‪ ،‬ﻭﱂ ﻳﺒﻠﻐﲏ ﻋﻦ ﺃﻭﻝ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺻﺪﺭﻫﺎ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‪ .‬ﻭﻳﻜﺮﻩ‬
‫ﺇﻻ ﳌﻦ ﺟﺎﺀ ﻣﻦ ﺳﻔﺮ ﺃﻭ ﺃﺭﺍﺩﻩ )‪. (6‬‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻵﺛﺎﺭ ﻋﻦ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ‪ ،‬ﻣﺎ ﻳﻮﺍﻓﻖ ﻫﺬﺍ ﻭﻳﺆﻳﺪﻩ ﻣﻦ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ‬
‫ﺇﳕﺎ ﻳﺴﺘﺤﺒﻮﻥ ﻋﻨﺪ ﻗﱪﻩ ﻣﺎ ﻫﻮ ﻣﻦ ﺟﻨﺲ ﺍﻟﺪﻋﺎﺀ ﻟﻪ ﻭﺍﻟﺘﺤﻴﺔ‪ :‬ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ .‬ﻭﻳﻜﺮﻫﻮﻥ‬
‫)‪(7‬‬
‫ﻭﻣﻦ ﻳﺮﺧﺺ ﻣﻨﻬﻢ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﺈﻧﻪ ﺇﳕﺎ‬ ‫ﻗﺼﺪﻩ ﻟﻠﺪﻋﺎﺀ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻩ ﻟﻠﺪﻋﺎﺀ‬
‫ﻳﺮﺧﺺ ﻓﻴﻤﺎ ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻴﻪ ﰒ ﺃﺭﺍﺩ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺃﻥ ﻳﺪﻋﻮ ﻣﺴﺘﻘﺒﻠﹰﺎ ﺍﻟﻘﺒﻠﺔ ﺇﻣﺎ ﻣﺴﺘﺪﺑﺮ ﺍﻟﻘﱪ ﻭﺇﻣﺎ‬
‫ﻣﻨﺤﺮﻓﹰﺎ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻭﻳﺪﻋﻮ‪ ،‬ﻭﻻ ﻳﺪﻋﻮ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﱪ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﳌﻨﻘﻮﻝ ﻋﻦ‬
‫ﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ‪.‬‬
‫)‪(8‬‬
‫ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻭﻳﺪﻋﻮ ﻋﻨﺪﻩ‪،‬‬ ‫ﻟﻴﺲ ﰲ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﺳﺘﺤﺐ ﻟﻠﻤﺮﺀ‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻴﺎﺽ ﺑﻦ ﻋﻤﺮ ﺍﻟﻴﺤﺼﱯ ﺍﻟﺴﺒﱵ ‪ .‬ﺇﻣﺎﻡ ﻭﻗﺘﻪ ﺑﺒﻼﺩ ﺍﳌﻐﺮﺏ ‪ ،‬ﰲ ﺍﳊﺪﻳﺚ‬
‫ﻭﻋﻠﻮﻣﻪ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ‪ ،‬ﻭﻟﻪ ﻣﺼﻨﻔﺎﺕ ﺟﻴﺪﺓ ‪ ،‬ﻣﻨﻬﺎ ‪ :‬ﺍﻟﺘﻨﺒﻴﻬﺎﺕ ‪ ،‬ﻭﻣﺸﺎﺭﻕ ﺍﻷﻧﻮﺍﺭ ‪ ،‬ﻭﺷﺮﺡ ﻛﺘﺎﺏ ﻣﺴﻠﻢ ‪،‬‬
‫ﻭﺍﺷﺘﻬﺮ ﺑﺎﻟﺬﻛﺎﺀ ﻭﺣﺴﻦ ﺍﻟﺴﲑﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ، ( ٥٤٤‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ ﺳﻨﺔ )‪٤٧٦‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ‬
‫ﺍﻷﻋﻴﺎﻥ )‪( ٤٨٥ - ٤٨٣ / ٣‬؛ ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ )‪. ( ٩٩ / ٥‬‬
‫( )ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪. ( ٨٤ / ٢‬‬ ‫‪(2‬‬

‫)‪ (3‬ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ( ‪ .‬ﻭﰲ )ﺏ ( ‪ :‬ﻭﻳﺪﻋﻮ ﻟﻪ ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ ‪ ،‬ﻭﻳﺪﻋﻮ ﻟﻪ ﻭﻷﰊ ﺑﻜﺮ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﻻ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺃﻭﻝ ﻫﺬﻩ ﺍﻷﻣﺔ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪) :‬ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪. ( ٨٨ - ٨٧ / ٢‬‬
‫)‪ (7‬ﻟﻠﺪﻋﺎﺀ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﻠﻤﺎﺭ ‪.‬‬

‫‪٧٢٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻋﻦ ﻣﺎﻟﻚ ﻭﺍﻟﺴﻠﻒ‪ ،‬ﻳﺒﲔ ﺣﻘﻴﻘﻴﺔ ﺍﳊﻜﺎﻳﺔ ﺍﳌﺄﺛﻮﺭﺓ ﻋﻨﻪ‪ ،‬ﻭﻫﻲ ﺍﳊﻜﺎﻳﺔ‬
‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬ ‫ﻗﺎﻝ‪ " :‬ﻧﺎﻇﺮ ﺃﺑﻮ ﺟﻌﻔﺮ‬ ‫ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﲪﻴﺪ‬
‫)‪(3‬‬
‫ﻣﺎﻟﻚ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻻ ﺗﺮﻓﻊ ﺻﻮﺗﻚ ﰲ ﻫﺬﺍ‬ ‫ﻣﺎﻟﻜﹰﺎ ﰲ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻓﻘﺎﻝ ﻟﻪ‬
‫)‪(4‬‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺩﺏ ﻗﻮﻣﺎ ﻓﻘﺎﻝ‪ { ÄcÓÉ<¨Y9$# ÏNöq|¹ s-öqsù öNä3s?ºuqô¹r& (#þqãèsùö•s? Ÿw } :‬ﺍﻵﻳﺔ‬

‫ﻭﻣﺪﺡ ﻗﻮﻣ‪‬ﺎ )‪ (5‬ﻓﻘﺎﻝ‪ { «!$# ÉAqß™u‘ y‰ZÏã öNßgs?ºuqô¹r& tbq‘Òäótƒ z`ƒÏ%©!$# ¨bÎ) } :‬ﺍﻵﻳﺔ )‪ (6‬ﻭﺫﻡ ﻗﻮﻣ‪‬ﺎ‬

‫‪ { ÇÍÈ šcqè=É)÷ètƒ Ÿw öNèdçŽsYò2r& ÏNºt•àfçtø:$# Ïä!#u‘ur `ÏB y7tRrߊ$uZãƒ‬ﺍﻵﻳﺔ )‪. (7‬‬ ‫)‪šúïÏ%©!$# ¨bÎ‬‬ ‫ﻓﻘﺎﻝ‪} :‬‬
‫ﻭﺇﻥ ﺣﺮﻣﺘﻪ ﻣﻴﺘ‪‬ﺎ ﻛﺤﺮﻣﺘﻪ ﺣﻴ‪‬ﺎ‪ ،‬ﻓﺎﺳﺘﻜﺎﻥ ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻭﺃﺩﻋﻮ‬
‫ﺃﻡ ﺃﺳﺘﻘﺒﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﻓﻘﺎﻝ‪ :‬ﻭﱂ ﺗﺼﺮﻑ ﻭﺟﻬﻚ ﻋﻨﻪ ﻭﻫﻮ ﻭﺳﻴﻠﺘﻚ‬
‫ﻭﻭﺳﻴﻠﺔ ﺃﺑﻴﻚ ﺁﺩﻡ ﺇﱃ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﺑﻞ ﺍﺳﺘﻘﺒﻠﻪ ﻭﺍﺳﺘﺸﻔﻊ ﺑﻪ ﻓﻴﺸﻔﻌﻪ )‪ (8‬ﺍﷲ )‪ . (9‬ﻭﻗﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ (10) { ©!$# (#rã•xÿøótGó™$$sù x8râä!$y_ öNßg|¡àÿRr& (#þqßJn=¤ß ŒÎ) öNßg¯Rr& öqs9ur } :‬ﺍﻵﻳﺔ )‪. (11‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳏﻤﺪ ﺑﻦ ﲪﻴﺪ ﺍﻟﻴﺸﻜﺮﻱ ‪ .‬ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺍﳌﻌﻤﺮﻱ ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ ‪ ،‬ﺛﻘﺔ ﻣﻦ ﺍﻟﺘﺎﺳﻌﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ‪،‬‬
‫ﻭﺗﻮﰲ ﺳﻨﺔ )‪١٨٢‬ﻫـ ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪ ، ( ١٥٦ / ٢‬ﺕ )‪. ( ١٦٠‬‬
‫)‪ (2‬ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻘﺮﺷﻲ ﺍﳍﺎﴰﻲ ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ‪ ،‬ﺛﺎﱐ ﺧﻠﻔﺎﺀ ﺑﲏ‬
‫ﺍﻟﻌﺒﺎﺱ ‪ ،‬ﻭﻟﻴﻬﺎ ﺑﻌﺪ ﺍﻟﺴﻔﺎﺡ ‪ ،‬ﻭﻛﺎﻥ ﻗﻮﻳﺎ ﺣﺎﺯﻣﺎ ﻋﺎﺩﻻ ‪ ،‬ﻣﻊ ﻋﻠﻢ ﻭﻓﻘﻪ ‪ ،‬ﺗﻮﱃ ﺍﳋﻼﻓﺔ ﺳﻨﺔ )‪١٣٦‬ﻫـ ( ‪ ،‬ﻭﺗﻮﰲ‬
‫ﺳﻨﺔ )‪١٥٨‬ﻫـ ( ‪ ،‬ﻭﻋﻤﺮﻩ )‪ . ( ٦٣‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪. ( ١٢٨ - ١٢١ / ١٠‬‬
‫)‪ (3‬ﰲ )ﺃ ( ‪ :‬ﻓﻘﺎﻝ ‪ :‬ﻻ ﺗﺮﻓﻊ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪ :‬ﺍﻵﻳﺔ ‪. ٢‬‬
‫)‪ (5‬ﰲ )ﺃ ( ‪ :‬ﺃﻗﻮﺍﻣﺎ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪ :‬ﺍﻵﻳﺔ ‪. ٣‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪ :‬ﺍﻵﻳﺔ ‪. ٤‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻳﺸﻔﻌﻚ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻴﻚ ‪.‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٤‬‬
‫)‪ (11‬ﺃﺧﺮﺟﻬﺎ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( ﻓﺼﻞ ﺣﺮﻣﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻣﻮﺗﻪ )‪/ ٢‬‬
‫‪ ، ( ٤٠ ، ٣٩‬ﻭﻗﺪ ﻓﻨﺪﻫﺎ ﺍﳌﺆﻟﻒ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ ( ﻭﺫﻛﺮ ﺃ‪‬ﺎ ﺣﻜﺎﻳﺔ ﻣﻨﻘﻄﻌﺔ ﱂ ﺗﺜﺒﺖ ﻋﻦ ﻣﺎﻟﻚ‬
‫)ﺹ ‪ ، ( ٦٨ ، ٦٧‬ﻭﻛﺬ‪‬ﺎ )ﺹ ‪. ( ١٥٠‬‬

‫‪٧٢٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻬﺬﻩ ﺍﳊﻜﺎﻳﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺿﻌﻴﻔﺔ‪ ،‬ﺃﻭ ﻣﻐﲑﺓ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﻔﺴﺮ ﲟﺎ ﻳﻮﺍﻓﻖ‬
‫ﻣﺬﻫﺒﻪ ﺇﺫ ﻗﺪ )‪ (1‬ﻳﻔﻬﻢ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺧﻼﻑ ﻣﺬﻫﺒﻪ ﺍﳌﻌﺮﻭﻑ ﺑﻨﻘﻞ ﺍﻟﺜﻘﺎﺕ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻻ ﳜﺘﻠﻒ ﻣﺬﻫﺒﻪ ﺃﻧﻪ ﻻ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﱪ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ‪ (2) ،‬ﻭﻗﺪ ﻧﺺ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﻒ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ‬
‫ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﺫﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﻳﺪﻧﻮ ﻣﻦ ﺍﻟﻘﱪ‪ ،‬ﻭﻳﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﰒ ﻳﺪﻋﻮ ﻣﺴﺘﻘﺒﻞ‬
‫ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﻮﻟﻴﻪ ﻇﻬﺮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻮﻟﻴﻪ ﻇﻬﺮﻩ‪ .‬ﻓﺎﺗﻔﻘﻮﺍ ﰲ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻭﺗﻨﺎﺯﻋﻮﺍ ﰲ ﺗﻮﻟﻴﺔ‬
‫ﺍﻟﻘﱪ ﻇﻬﺮﻩ‪ ،‬ﻭﻗﺖ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﻭﻳﺸﺒﻪ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺳﺌﻞ ﻋﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﱪ ﻋﻨﺪ ﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻳﺴﻤﻲ ﺫﻟﻚ ﺩﻋﺎﺀ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ ﻋﻨﺪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ‬
‫ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻣﺎﻟﻚ ﻳﺮﻯ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﱪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻛﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻭﻛﻤﺎ ﻗﺎﻝ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ ﻋﻨﻪ‪ " :‬ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﻒ ﻭﻭﺟﻬﻪ ﺇﱃ ﺍﻟﻘﱪ ﻻ‬
‫)‪(3‬‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻟﻪ‪ :‬ﺇﻧﻪ ﻳﺼﻠﻲ ﻋﻠﻴﻪ‬ ‫ﺇﱃ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﺪﻧﻮ ﻭﻳﺴﻠﻢ ﻭﻳﺪﻋﻮ‪ ،‬ﻭﻻ ﳝﺲ ﺍﻟﻘﱪ ﺑﻴﺪﻩ‬
‫ﻭﻳﺪﻋﻮ ﻟﻪ "‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﻳﻮﺟﺐ ﺷﻔﺎﻋﺘﻪ ﻟﻠﻌﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ r‬ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ } :‬ﺇﺫﺍ ﲰﻌﺘﻢ ﺍﳌﺆﺫﻥ ﻓﻘﻮﻟﻮﺍ ﻣﺜﻠﻤﺎ ﻳﻘﻮﻝ‪ :‬ﰒ ﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻧﻪ ﻣﻦ ﺻﻠﻰ‬
‫ﻋﻠﻲ ﻣﺮﺓ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻋﺸﺮ‪‬ﺍ‪ ،‬ﰒ ﺳﻠﻮﺍ ﺍﷲ ﱄ ﺍﻟﻮﺳﻴﻠﺔ ﻓﺈ‪‬ﺎ ﺩﺭﺟﺔ ﰲ ﺍﳉﻨﺔ ﻻ ﺗﻨﺒﻐﻲ ﺇﻻ‬
‫ﻟﻌﺒﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ﺃﻛﻮﻥ ﺫﻟﻚ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻤﻦ ﺳﺄﻝ ﺍﷲ ﱄ ﺍﻟﻮﺳﻴﻠﺔ )‪ (4‬ﺣﻠﺖ ﻋﻠﻴﻪ‬
‫ﺷﻔﺎﻋﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ { )‪. (5‬‬

‫)‪ (1‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺃﻭ ﻗﺪ ‪.‬‬

‫)‪ (2‬ﻗﻮﻟﻪ ‪ :‬ﻭﻗﺪ ﻧﺺ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﻒ ﻋﻨﺪ ﺍﻟﺪﻋﺎﺀ ﻣﻄﻠﻘﺎ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪. ( ٨٤ / ٢‬‬
‫)‪ (4‬ﰲ )ﺏ ( ‪ :‬ﻋﻠﻖ ﻓﻮﻕ ﺍﻟﺴﻄﺮ ‪ :‬ﻓﻘﺪ ‪ .‬ﺃﻱ ‪ :‬ﻓﻘﺪ ﺣﻠﺖ ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (5‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻮﻝ ﻣﺜﻞ ﻗﻮﻝ ﺍﳌﺆﺫﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، ٢٨٨ / ١) ، ( ٣٨٤‬‬
‫‪ ( ٢٨٩‬ﻭﺁﺧﺮﻩ ﰲ ﻣﺴﻠﻢ ‪ ،‬ﻗﺎﻝ " ﺣﻠﺖ ﻟﻪ ﺍﻟﺸﻔﺎﻋﺔ " ‪.‬‬

‫‪٧٢٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﺇﻧﻚ ﺇﺫﺍ ﺍﺳﺘﻘﺒﻠﺘﻪ‬ ‫ﻓﻘﻮﻝ ﻣﺎﻟﻚ ﰲ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺔ ‪ -‬ﺇﻥ ﻛﺎﻥ ﺛﺎﺑﺘ‪‬ﺎ ﻋﻨﻪ ‪-‬‬
‫ﻭﺻﻠﻴﺖ ﻋﻠﻴﻪ ﻭﺳﻠﻤﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺳﺄﻟﺖ ﺍﷲ ﻟﻪ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻳﺸﻔﻊ ﻓﻴﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺈﻥ ﺍﻷﻣﻢ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻳﺘﻮﺳﻠﻮﻥ )‪ (2‬ﺑﺸﻔﺎﻋﺘﻪ ﻭﺍﺳﺘﺸﻔﺎﻉ ﺍﻟﻌﺒﺪ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻫﻮ )‪ (3‬ﻓﻌﻞ ﻣﺎ ﻳﺸﻔﻊ ﺑﻪ ﻟﻪ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻛﺴﺆﺍﻝ ﺍﷲ ﻟﻪ ﺍﻟﻮﺳﻴﻠﺔ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﺎ ﻧﻘﻞ ﻋﻨﻪ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ‪ :‬ﺇﺫﺍ ﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ r‬ﻭﺩﻋﺎ‪ ،‬ﻳﻘﻒ ﻭﻭﺟﻬﻪ‬
‫ﺇﱃ ﺍﻟﻘﱪ ﻻ ﺇﱃ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﺪﻋﻮ )‪ (4‬ﻭﻳﺴﻠﻢ‪ ،‬ﻳﻌﲏ ﺩﻋﺎﺀﻩ ﻟﻠﻨﱯ ‪ r‬ﻭﺻﺎﺣﺒﻴﻪ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﳌﺸﺮﻭﻉ ﻫﻨﺎﻙ‪ ،‬ﻛﺎﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺯﻳﺎﺭﺓ ﻗﺒﻮﺭ ﺳﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻫﻮ ﺍﻟﺪﻋﺎﺀ‬
‫ﳍﻢ‪ ،‬ﻓﺈﻧﻪ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳ‪‬ﺼﻠﻰ ﻋﻠﻴﻪ ﻭﻳﺴﻠﻢ ﻋﻠﻴﻪ )‪ (5‬ﻭﻳ‪‬ﺪﻋﻰ ﻟﻪ ‪ -‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ ‪. r -‬‬
‫ﻭ‪‬ﺎ ﺗﺘﻔﻖ ﺃﻗﻮﺍﻝ ﻣﺎﻟﻚ‪ ،‬ﻭﻳﻔﺮﻕ ﺑﲔ ﺍﻟﺪﻋﺎﺀ )‪ (6‬ﺍﻟﺬﻱ ﺃﺣﺒﻪ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻛﺮﻫﻪ ﻭﺫﻛﺮ ﺃﻧﻪ‬
‫ﺑﺪﻋﺔ‪.‬‬
‫)‪(8) (7‬‬
‫ﻭﺃﻣﺎ ﺍﳊﻜﺎﻳﺔ ﰲ ﺗﻼﻭﺓ ﻣﺎﻟﻚ ﻫﺬﻩ ﺍﻵﻳﺔ‪{ x8râä!$y_ öNßg|¡àÿRr& (#þqßJn=¤ß ŒÎ) öNßg¯Rr& öqs9ur } :‬‬
‫ﺍﻵﻳﺔ‪ ،‬ﻓﻬﻲ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺑﺎﻃﻠﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﱂ ﻳﺬﻛﺮﻩ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋﻤﺔ ﻓﻴﻤﺎ ﺃﻋﻠﻤﻪ‪ ،‬ﻭﱂ‬
‫)‪(9‬‬
‫ﺑﻌﺪ ﺍﳌﻮﺕ ﻻ ﺍﺳﺘﻐﻔﺎﺭﺍ ﻭﻻ ﻏﲑﻩ‪ ،‬ﻭﻛﻼﻣﻪ‬ ‫ﻳﺬﻛﺮ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻧﻪ ﺍﺳﺘﺤﺐ ﺃﻥ ﻳﺴﺄﻝ‬
‫ﺍﳌﻨﺼﻮﺹ ﻋﻨﻪ ﻭﻋﻦ ﺃﻣﺜﺎﻟﻪ ﻳﻨﺎﰲ ﻫﺬﺍ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﺮﻑ ﻣﺜﻞ ﻫﺬﺍ ﰲ ﺣﻜﺎﻳﺔ ﺫﻛﺮﻫﺎ ﻃﺎﺋﻔﺔ ﻣﻦ‬
‫ﻣﺘﺄﺧﺮﻱ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻋﻦ ﺃﻋﺮﺍﰊ ﺃﻧﻪ ﺃﺗﻰ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻭﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﺃﻧﺸﺪ ﺑﻴﺘﲔ‪:‬‬

‫)‪ (1‬ﰲ )ﺃ ( ‪ :‬ﻓﻤﻌﻨﺎﻩ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﺍﷲ ﺑﺸﻔﺎﻋﺘﻪ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻫﻮ ﺑﻄﺎﻋﺘﻪ ﻭﻓﻌﻞ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ( ‪ :‬ﻭﻳﺪﻧﻮ ‪ .‬ﻭﰲ )ﻁ ( ‪ :‬ﻓﻴﺪﻧﻮ ‪.‬‬
‫)‪ (5‬ﻭﻳﺴﻠﻢ ﻋﻠﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ ﺏ( ‪.‬‬
‫)‪ (6‬ﺍﻟﺪﻋﺎﺀ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. ٦٤ :‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٤‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﺴﺄﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬

‫‪٧٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻄﺎﺏ ﻣﻦ ﻃﻴﺒـﻬﻦ ﺍﻟﻘـﺎﻉ ﻭﺍﻷﻛـﻢ‬ ‫ﻳﺎ ﺧﲑ ﻣـﻦ ﺩﻓﻨـﺖ ﺑﺎﻟﻘـﺎﻉ ﺃﻋﻈﻤـﻪ‬

‫)‪(1‬‬
‫ﻓﻴﻪ ﺍﻟﻌﻔﺎﻑ ﻭﻓﻴﻪ ﺍﳉـﻮﺩ ﻭﺍﻟﻜـﺮﻡ‬ ‫ﻧﻔﺴﻲ ﺍﻟﻔـﺪﺍﺀ ﻟﻘـﱪ ﺃﻧـﺖ ﺳـﺎﻛﻨﻪ‬

‫ﻭﳍﺬﺍ ﺍﺳﺘﺤﺐ ﻃﺎﺋﻔﺔ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ‪ ،‬ﻣﺜﻞ ﺫﻟﻚ‪،‬‬
‫ﻭﺍﺣﺘﺠﻮﺍ ‪‬ﺬﻩ ﺍﳊﻜﺎﻳﺔ ﺍﻟﱵ ﻻ ﻳﺜﺒﺖ ‪‬ﺎ ﺣﻜﻢ ﺷﺮﻋﻲ‪ ،‬ﻻ ﺳﻴﻤﺎ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻟﻮ‬
‫ﻛﺎﻥ ﻣﺸﺮﻭﻋﺎ ﻣﻨﺪﻭﺑﺎ؛ ﻟﻜﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﺃﻋﻠﻢ ﺑﻪ ﻭﺃﻋﻤﻞ ﺑﻪ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﺑﻞ ﻗﻀﺎﺀ‬
‫ﺣﺎﺟﺔ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻋﺮﺍﰊ ﻭﺃﻣﺜﺎﻟﻪ ﳍﺎ ﺃﺳﺒﺎﺏ ﻗﺪ ﺑﺴﻄﺖ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (2‬‬
‫ﻭﻟﻴﺲ ﻛﻞ ﻣﻦ ﻗﻀﻴﺖ ﺣﺎﺟﺘﻪ ﺑﺴﺒﺐ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺴﺒﺐ ﻣﺸﺮﻭﻋ‪‬ﺎ ﻣﺄﻣﻮﺭ‪‬ﺍ ﺑﻪ‪،‬‬
‫ﻓﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳ‪‬ﺴﺄﻝ ﰲ ﺣﻴﺎﺗﻪ ﺍﳌﺴﺄﻟﺔ ﻓﻴﻌﻄﻴﻬﺎ ﻻ ﻳﺮﺩ ﺳﺎﺋﻼ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳌﺴﺄﻟﺔ‬
‫ﻗﺎﻝ } ﺇﱐ ﻷﻋﻄﻲ ﺃﺣﺪﻫﻢ ﺍﻟﻌﻄﻴﺔ ﻓﻴﺨﺮﺝ ‪‬ﺎ ﻳﺘﺄﺑﻄﻬﺎ‬ ‫)‪(3‬‬
‫ﳏﺮﻣﺔ ﰲ ﺣﻖ ﺍﻟﺴﺎﺋﻞ‪ :‬ﺣﱴ‬
‫ﻧﺎﺭﺍ " ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻠﻢ ﺗﻌﻄﻴﻬﻢ ؟ ﻗﺎﻝ‪ " :‬ﻳﺄﺑﻮﻥ ﺇﻻ ﺃﻥ ﻳﺴﺄﻟﻮﱐ‪ ،‬ﻭﻳﺄﰉ ﺍﷲ ﱄ‬
‫)‪(5) (4‬‬
‫ﺍﻟﺒﺨﻞ {‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﻣﻨﻬﻲ ﻋﻨﻪ‪،‬‬ ‫ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪﻩ ﺻﺎﳊﹰﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻋﺎﳌﹰﺎ ﺃﻧﻪ‬ ‫ﻭﻗﺪ ﻳﻔﻌﻞ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻤﻞ‬
‫ﻓﻴﺜﺎﺏ ﻋﻠﻰ ﺣﺴﻦ ﻗﺼﺪﻩ‪ ،‬ﻭﻳ‪‬ﻌﻔﻰ ﻋﻨﻪ ﻟﻌﺪﻡ ﻋﻠﻤﻪ‪ .‬ﻭﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ‪.‬‬
‫ﻭﻋﺎﻣﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺒﺘﺪﻋﺔ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ‪ ،‬ﻗﺪ ﻳﻔﻌﻠﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﳛﻞ ﻟﻪ ‪‬ﺎ ﻧﻮﻉ ﻣﻦ‬

‫)‪ (1‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪ (٥٨٩ ، ٥٨٨ / ٣‬ﰲ ﺍﳌﻐﲏ ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﻋﻦ ﺍﻟﻌﺘﱯ ﻗﺎﻝ ‪ :‬ﻛﻨﺖ ﺟﺎﻟﺴﺎ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻓﺠﺎﺀ ﺃﻋﺮﺍﰊ ﻓﻘﺎﻝ ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ . .‬ﺇﱁ ﺍﻟﻘﺼﺔ ‪ .‬ﻭﺫﻛﺮ ﻫﺬﻳﻦ‬
‫ﺍﻟﺒﻴﺘﲔ ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ )ﺹ‪ ( ٢٣٨-٢٣٠‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (3‬ﺣﱴ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﺃﲪﺪ )‪. (١٦/٣‬‬
‫)‪ (5‬ﺍﳊﺪﻳﺚ ﻣﺮ )ﺹ ‪ (٢١٣‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (6‬ﺍﻟﻌﻤﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺑﻪ ‪.‬‬

‫‪٧٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﻣﺸﺮﻭﻋﺔ ﺑﻞ )‪ (1‬ﻟﻮ ﱂ ﺗﻜﻦ ﻣﻔﺴﺪ‪‬ﺎ ﺃﻏﻠﺐ ﻣﻦ ﻣﺼﻠﺤﺘﻬﺎ‬
‫ﳌﺎ ‪‬ﻲ ﻋﻨﻬﺎ‪ .‬ﰒ ﺍﻟﻔﺎﻋﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﺘﺄﻭﻻ‪ ،‬ﺃﻭ ﳐﻄﺌﺎ ﳎﺘﻬﺪﺍ ﺃﻭ ﻣﻘﻠﺪﺍ‪ ،‬ﻓﻴﻐﻔﺮ ﻟﻪ ﺧﻄﺆﻩ ﻭﻳﺜﺎﺏ‬
‫ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﻪ ﻣﻦ ﺍﳋﲑ ﺍﳌﺸﺮﻭﻉ ﺍﳌﻘﺮﻭﻥ ﺑﻐﲑ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻛﺎ‪‬ﺘﻬﺪ ﺍﳌﺨﻄﺊ‪ ،‬ﻭﻗﺪ ﺑﺴﻂ )‪ (2‬ﻫﺬﺍ‬
‫ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (3‬‬

‫)‪ (1‬ﺑﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻭﻗﺪ ﺑﺴﻄﺖ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪) :‬ﺹ ‪ (٢١٥‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬

‫‪٧٣١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺄﻫﻞ ﺍﳋﲑ ﺍﻷﺣﻴﺎﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺪﻋﺎﺋﻬﻢ‬

‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻧﻪ ﻗﺪ ﻋﻠﻢ ﺃﻥ ﻣﺎﻟﻜﹰﺎ ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺈﻧﻪ ﻣﻘﻴﻢ ﺑﺎﳌﺪﻳﻨﺔ‪،‬‬
‫ﻳﺮﻯ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺗﺎﺑﻌﻮﻫﻢ‪ ،‬ﻭﻳﺴﻤﻊ ﻣﺎ ﻳﻨﻘﻠﻮﻧﻪ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻛﺎﺑﺮ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﻫﻮ‬
‫ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺍﻟﻘﱪ ﻟﻠﺪﻋﺎﺀ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﻧﻪ ﱂ ﻳﻔﻌﻠﻪ ﺍﻟﺴﻠﻒ‪ .‬ﻭﻗﺪ ﺃﺟﺪﺏ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﻋﻬﺪ ﻋﻤﺮ )‪ t (1‬ﻓﺎﺳﺘﺴﻘﻰ ﺑﺎﻟﻌﺒﺎﺱ‪.‬‬
‫ﻓﻔﻲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻋﻦ ﺃﻧﺲ‪ " :‬ﺃﻥ ﻋﻤﺮ ﺍﺳﺘﺴﻘﻰ ﺑﺎﻟﻌﺒﺎﺱ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻛﻨﺎ ﺇﺫﺍ‬
‫)‪(2‬‬
‫ﺃﺟﺪﺑﻨﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻨﺎ ﻓﺘﺴﻘﻴﻨﺎ‪ ،‬ﻭﺇﻧﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻌﻢ ﻧﺒﻴﻨﺎ ﻓﺎﺳﻘِﻨﺎ‪ ،‬ﻓﻴ‪‬ﺴﻘﻮﻥ‬
‫ﻓﺎﺳﺘﺴﻘﻮﺍ ﺑﻪ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺴﺘﺴﻘﻮﻥ ﺑﺎﻟﻨﱯ ‪ r‬ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻫﻮ ﺃ‪‬ﻢ ﻳﺘﻮﺳﻠﻮﻥ ﺑﺪﻋﺎﺋﻪ‬
‫ﻭﺷﻔﺎﻋﺘﻪ ﳍﻢ‪ ،‬ﻓﻴﺪﻋﻮ ﳍﻢ ﻭﻳﺪﻋﻮﻥ ﻣﻌﻪ ﻛﺎﻹﻣﺎﻡ ﻭﺍﳌﺄﻣﻮﻣﲔ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻳﻘﺴﻤﻮﻥ‬
‫ﻋﻠﻰ ﺍﷲ ﲟﺨﻠﻮﻕ‪ ،‬ﻛﻤﺎ ﻟﻴﺲ ﳍﻢ ﺃﻥ ﻳﻘﺴﻢ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﲟﺨﻠﻮﻕ‪ ،‬ﻭﳌﺎ ﻣﺎﺕ ﺍﻟﻨﱯ ‪r‬‬
‫ﺗﻮﺳﻠﻮﺍ ﺑﺪﻋﺎﺀ ﺍﻟﻌﺒﺎﺱ ﻭﺍﺳﺘﺴﻘﻮﺍ ﺑﻪ‪.‬‬
‫ﻭﳍﺬﺍ )‪ (3‬ﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﻳﺴﺘﺤﺐ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺄﻫﻞ ﺍﳋﲑ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻠﻬﻢ‬ ‫ﺑﻴﺖ ﺍﻟﻨﱯ ‪ r‬ﻭﻗﺪ ﺍﺳﺘﺴﻘﻰ ﻣﻌﺎﻭﻳﺔ ﺑﻴﺰﻳﺪ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﳉﺮﺷﻲ‬ ‫ﺃﻫﻞ‬
‫ﺇﻧﺎ )‪ (6‬ﻧﺴﺘﺴﻘﻲ ﺑﻴﺰﻳﺪ ﺑﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﻳﺎ ﻳﺰﻳﺪ ﺍﺭﻓﻊ )‪ (7‬ﻳﺪﻙ ﻓﺮﻓﻊ )‪ (8‬ﻳﺪﻳﻪ ﻭﺩﻋﺎ‪ ،‬ﻭﺩﻋﺎ ﺍﻟﻨﺎﺱ‬

‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﺑﻦ ﺍﳋﻄﺎﺏ ‪.‬‬

‫)‪ ( 2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺳﺘﺴﻘﺎﺀ ‪ ،‬ﺑﺎﺏ ﺳﺆﺍﻝ ﺍﻟﻨﺎﺱ ﺍﻹﻣﺎﻡ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺇﺫﺍ ﻗﺤﻄﻮﺍ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫) ‪ (٣٩٤ / ٢) ، ( ١٠١٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (3‬ﻭﳍﺬﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﻣﻦ ﺃﻫﻞ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺳﻮﺩ ﺍﳉﺮﺷﻲ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ‪ ،‬ﺫﻛﺮﻩ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻻ ﻳﺜﺒﺖ ﺫﻟﻚ ‪ ،‬ﻭﻫﻮ ﰲ ﻋﺪﺍﺩ‬
‫ﺍﻟﺸﺎﻣﻴﲔ ‪ ،‬ﻣﻦ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻛﺎﻥ ﺃﺩﺭﻙ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٦٧٣ / ٣‬ﺕ‪. (٩٣٩٣‬‬
‫)‪ (6‬ﺇﻧﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪) :‬ﺯﻭﺝ ‪ . .‬ﻓﺰﻭﺝ( ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪) :‬ﺯﻭﺝ ‪ . .‬ﻓﺰﻭﺝ( ﻭﻫﻮ ﲢﺮﻳﻒ ‪.‬‬

‫‪٧٣٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﱴ ﺃﻣﻄﺮﻭﺍ )‪. (2) (1‬‬

‫)‪(3‬‬
‫ﻋﻨﺪﻩ ﻭﻻ ﺑﻪ‪،‬‬ ‫ﻭﱂ ﻳﺬﻫﺐ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺇﱃ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻭﻻ ﻏﲑﻩ ﻳﺴﺘﺴﻘﻲ‬
‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﺳﺘﺤﺒﻮﺍ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺬﻱ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻣﺎ ﻣﻦ ﺭﺟﻞ ﻳﺴﻠﻢ ﻋﻠﻲ ﺇﻻ ﺭﺩ ﺍﷲ ﻋﻠﻲ‪ ‬ﺭﻭﺣﻲ‬

‫ﺣﱴ ﺃﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ { )‪ (5) (4‬ﻫﺬﺍ ﻣﻊ ﻣﺎ ﰲ ﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻩ‪ ،‬ﻋﻨﻪ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺇﻥ ﺍﷲ‬

‫ﻭﻛﹼﻞ ﺑﻘﱪﻱ ﻣﻼﺋﻜﺔ ﻳﺒﻠﻐﻮﱐ ﻋﻦ ﺃﻣﱵ ﺍﻟﺴﻼﻡ { )‪. (6‬‬

‫ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ﻋﻨﻪ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ } ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻲ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﻭﻳﻮﻡ‬
‫ﺍﳉﻤﻌﺔ ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﻣﻌﺮﻭﺿﺔ ﻋﻠﻲ "‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﻴﻒ ﺗﻌﺮﺽ ﺻﻼﺗﻨﺎ ﻋﻠﻴﻚ ﻭﻗﺪ‬
‫ﺃﺭﻣﺖ ؟ ‪-‬ﺃﻱ ﺑﻠﻴﺖ ‪-‬ﻓﻘﺎﻝ‪ " :‬ﺇﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻥ ﺗﺄﻛﻞ ﳊﻮﻡ ﺍﻷﻧﺒﻴﺎﺀ { )‪. (8) (7‬‬
‫ﻓﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ‪-‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ‪ -‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﳑﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﰲ‬
‫ﺍﻟﺼﺤﻴﺢ )‪ (9‬ﺃﻧﻪ ﻗﺎﻝ } ﻣﻦ ﺻﻠﻰ ﻋﻠﻲ ﻣﺮﺓ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ‪‬ﺎ )‪ (10‬ﻋﺸﺮﺍ { )‪. (11‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺫﻫﺐ ﺍﻟﻨﺎﺱ ‪.‬‬

‫)‪ (2‬ﺫﻛﺮ ﺍﺑﻦ ﺣﺠﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﰲ ﺍﻹﺻﺎﺑﺔ )‪ " : (٦٧٣ / ٣‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺯﺭﻋﺔ ﻭﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻔﻴﺎﻥ ﰲ ﺗﺎﺭﳜﻴﻬﻤﺎ‬
‫ﺑﺴﻨﺪ ﺻﺤﻴﺢ " ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ ﺏ( ‪ :‬ﻓﻴﺴﺘﺴﻘﻲ ‪.‬‬
‫)‪ (4‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤١‬ﺃﲪﺪ )‪. (٥٢٧/٢‬‬
‫)‪ (5‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (7‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ )‪ ، (١٣٧٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (١٠٤٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٦٣٦‬ﺃﲪﺪ )‪(٨/٤‬‬
‫‪ ،‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٥٧٢‬‬
‫)‪ (8‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﻋﻨﻪ ﺃﻧﻪ ‪.‬‬
‫)‪ (10‬ﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ ﺩ( ‪.‬‬
‫)‪ (11‬ﺍﳊﺪﻳﺚ ﻣﺮ‪ . ‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫‪٧٣٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺳﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻫﻮ ﻣﻦ ﺟﻨﺲ‬ ‫ﻭﺍﳌﺸﺮﻭﻉ ﻟﻨﺎ ﻋﻨﺪ ﺯﻳﺎﺭﺓ ﻗﺒﻮﺭ‬
‫ﺍﳌﺸﺮﻭﻉ ﻋﻨﺪ ﺟﻨﺎﺋﺰﻫﻢ‪.‬‬
‫)‪(3‬‬
‫ﻓﻜﻤﺎ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﺍﻟﺪﻋﺎﺀ ﻟﻪ؛ )‪ (2‬ﻓﺎﳌﻘﺼﻮﺩ ﺑﺰﻳﺎﺭﺓ ﻗﱪﻩ ﺍﻟﺪﻋﺎﺀ ﻟﻪ‬
‫ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﻨﺪ )‪ " (4‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﻠﻢ ﺃﺻﺤﺎﺑﻪ ﺇﺫﺍ ﺯﺍﺭﻭﺍ‬
‫ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺃﻥ ﻳﻘﻮﻝ ﻗﺎﺋﻠﻬﻢ‪ } :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺃﻫﻞ ﺩﺍﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ‪ ،‬ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ‬
‫ﻻﺣﻘﻮﻥ‪ .‬ﻭﻳﺮﺣﻢ ﺍﷲ ﺍﳌﺴﺘﻘﺪﻣﲔ ﻣﻨﺎ )‪ (5‬ﻭﻣﻨﻜﻢ ﻭﺍﳌﺴﺘﺄﺧﺮﻳﻦ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ ﺍﻟﻌﺎﻓﻴﺔ‪،‬‬
‫)‪(6‬‬
‫ﺍﻟﻠﻬﻢ ﻻ ﲢﺮﻣﻨﺎ ﺃﺟﺮﻫﻢ ﻭﻻ ﺗﻔﺘﻨﺎ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﻭﳍﻢ {‬
‫)‪(7‬‬
‫ﻓﻬﺬﺍ ﺩﻋﺎﺀ ﺧﺎﺹ ﻟﻠﻤﻴﺖ‪ ،‬ﻛﻤﺎ ﰲ ﺩﻋﺎﺀ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ‬
‫)‪(8‬‬
‫} ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﳊﻴﻨﺎ ﻭﻣﻴﺘﻨﺎ‪ ،‬ﻭﺷﺎﻫﺪﻧﺎ ﻭﻏﺎﺋﺒﻨﺎ‪ ،‬ﻭﺻﻐﲑﻧﺎ ﻭﻛﺒﲑﻧﺎ‪ ،‬ﻭﺫﻛﺮﻧﺎ ﻭﺃﻧﺜﺎﻧﺎ‪ ،‬ﺇﻧﻚ‬

‫ﺗﻌﻠﻢ ﻣﺘﻘﻠﺒﻨﺎ ﻭﻣﺜﻮﺍﻧﺎ { )‪ (9‬ﺃﻱ )‪ (1‬ﰒ ﳜﺺ ﺍﳌﻴﺖ ﺑﺎﻟﺪﻋﺎﺀ‪.‬‬

‫)‪ (1‬ﻗﺒﻮﺭ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (3‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (4‬ﻭﺍﳌﺴﻨﺪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﻣﻨﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺎﻝ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ . (٩٧٥ ، ٩٧٤‬ﻭﺳﻨﻦ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﻘﺎﺑﺮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٦٩ / ٣) ، (١٠٥٣‬‬
‫ﻭﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﳑﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﺯﺍﺭ ﺍﻟﻘﺒﻮﺭ ﺃﻭ ﻣﺮ ‪‬ﺎ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪٥٥٨ / ٣) ، (٣٢٣٧‬‬
‫‪ . (٥٥٩ ،‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ‪ ،‬ﺑﺎﺏ ﺫﻛﺮ ﺍﳊﻮﺽ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (١٤٣٩ / ٢) ، ( ٤٣٠٦‬‬
‫ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪ . (٢٢١ ، ١٨٠ ، ١١١ ، ٧٦ ، ٧١ / ٦) ، (٤٠٨ ، ٣٧٥ ، ٣٠٠ / ٢‬ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪/ ٤‬‬
‫‪. (٩٤ ، ٩٣‬‬
‫)‪ (7‬ﰲ )ﻁ( ﺯﺍﺩ ‪ :‬ﰲ ﺃﻭﻝ ﺍﻟﺪﻋﺎﺀ ‪ " :‬ﺍﻟﻠﻬﻢ ﻻ ﲢﺮﻣﻨﺎ ﺃﺟﺮﻫﻢ ﻭﻻ ﺗﻔﺘﻨﺎ ﺑﻌﺪﻫﻢ ‪ " . .‬ﺇﱁ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ‬
‫ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (8‬ﻗﻮﻟﻪ ‪ :‬ﺇﻧﻚ ﺗﻌﻠﻢ ﻣﺘﻘﻠﺒﻨﺎ ﻭﻣﺜﻮﺍﻧﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (9‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪٣٤٣ / ٣) ، (١٠٢٤‬‬
‫‪ ، (٣٤٤ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻗﻮﻟﻪ ‪ " :‬ﺇﻧﻚ ﺗﻌﻠﻢ ﻣﺘﻘﻠﺒﻨﺎ ﻭﻣﺜﻮﺍﻧﺎ " ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ " :‬ﺣﺪﻳﺚ ﻭﻟﺪ‬

‫‪٧٣٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪( ÿ¾ÍnÎŽö9s% 4’n?tã öNà)s? Ÿwur #Y‰t/r& |N$¨B Nåk÷]ÏiB 7‰tnr& #’n?tã Èe@|Áè? Ÿwur‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻖ ﺍﳌﻨﺎﻓﻘﲔ‪} :‬‬

‫)‪ (2) ... { ¾Ï&Î!qß™u‘ur «!$$Î/ (#rã•xÿx. öNåk¨XÎ‬ﺍﻵﻳﺔ‪.‬‬

‫ﻓﻠﻤﺎ ‪‬ﻰ ﺍﷲ ﻧﺒﻴﻪ ‪ r‬ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﻗﺒﻮﺭﻫﻢ ‪ -‬ﻷﺟﻞ ﻛﻔﺮﻫﻢ ‪ -‬ﺩﻝ‬
‫ﺫﻟﻚ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻌﻠﻴﻞ ﻭﺍﳌﻔﻬﻮﻡ ﻋﻠﻰ ﺃﻥ ﺍﳌﺆﻣﻦ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻭﻳﻘﺎﻡ ﻋﻠﻰ ﻗﱪﻩ‪ .‬ﻭﳍﺬﺍ ﰲ ﺍﻟﺴﻨﻦ‪:‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ‪ } r‬ﻛﺎﻥ ﺇﺫﺍ ﺩﻓﻦ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﻗﱪﻩ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ " :‬ﺳﻠﻮﺍ ﻟﻪ‬

‫ﺍﻟﺘﺜﺒﻴﺖ‪ ،‬ﻓﺈﻧﻪ ﺍﻵﻥ ﻳﺴﺄﻝ { )‪. (3‬‬

‫)‪(4‬‬
‫ﻳﻘﺼﺪ ﺑﺎﻟﺰﻳﺎﺭﺓ‪ :‬ﺳﺆﺍﻝ ﺍﳌﻴﺖ‪ ،‬ﺃﻭ ﺍﻹﻗﺴﺎﻡ ﺑﻪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﺃﻭ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‬ ‫ﻓﺄﻣﺎ ﺃﻥ‬
‫ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻓﻬﺬﺍ ﱂ ﻳﻜﻦ ﻣﻦ ﻓﻌﻞ ﺃﺣﺪ ﻣﻦ ﺳﻠﻒ ﺍﻷﻣﺔ‪ ،‬ﻻ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ‬
‫ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﺣﺪﺙ ﺫﻟﻚ ﺑﻌﺪ ﺫﻟﻚ‪ .‬ﺑﻞ ﻗﺪ ﻛﺮﻩ ﻣﺎﻟﻚ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﺍﻟﻘﺎﺋﻞ‪ :‬ﺯﺭﻧﺎ ﻗﱪ ﺍﻟﻨﱯ ‪. r‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‪ ) :‬ﻛﺮﻩ ﻣﺎﻟﻚ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺯﺭﻧﺎ ﻗﱪ ﺍﻟﻨﱯ ‪ r‬ﻭﺫﻛﺮ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ‬
‫} ‪‬ﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ‬ ‫)‪(6‬‬
‫ﻭﻫﺬﺍ ﻳﺮﺩﻩ ﻗﻮﻟﻪ‬ ‫)‪(5‬‬
‫ﻋﻠﻠﻪ ﺑﻠﻌﻨﻪ ‪ r‬ﺯﻭﺍﺭﺍﺕ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻗﺎﻝ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " )‪ ، (٣٤٤ / ٣‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ‪،‬‬
‫ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٣٩ / ٣) ، (٣٢٠١‬ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺍﻟﺒﺎﺏ )‪ ، (٢٣‬ﺍﳊﺪﻳﺚ‬
‫)‪ . (٤٨٠ / ١) ، (١٤٩٨‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ )‪ ، (٢٣٦ ، ٢٣٥ / ٧‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ‬
‫ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٣٥٨ / ١‬ﻭﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﻭﱂ ﳜﺮﺟﺎﻩ ‪ ،‬ﻭﺫﻛﺮ ﻟﻪ ﺷﺎﻫﺪﺍ‬
‫ﺻﺤﻴﺤﺎ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ‪ ،‬ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ﰲ ﺍﻟﺘﻠﺨﻴﺺ )‪. (٣٥٨ / ١‬‬
‫)‪ (1‬ﰲ )ﺃ ﻁ( ‪ :‬ﱂ ﳜﺺ ‪.‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٨٤‬‬
‫)‪ (3‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻻﺣﺎﺩﻳﺚ ‪ ،‬ﻭﻃﺮﻓﻪ " ﺍﺳﺘﻐﻔﺮﻭﺍ ﻷﺧﻴﻜﻢ ‪. " . .‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﻗﺼﺪ ‪.‬‬
‫)‪ (5‬ﺃﻱ ‪ :‬ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻨﺖ ‪.‬‬

‫‪٧٣٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺰﺍﺋﺮ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﺰﻭﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﺬﺍ ﻣﺮﺩﻭﺩ ﲟﺎ‬ ‫)‪(3‬‬

‫ﻓﺰﻭﺭﻭﻫﺎ { )‪ . (2) (1‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻥ‬
‫)‪(4‬‬
‫ﺟﺎﺀ ﻣﻦ ﺯﻳﺎﺭﺓ ﺃﻫﻞ ﺍﳉﻨﺔ ﻟﺮ‪‬ﻢ‬
‫ﻗﺎﻝ‪ :‬ﻭﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ ﰲ ﺫﻟﻚ‪ :‬ﺇﻧﻪ ﺇﳕﺎ ﻛﺮﻫﻪ ﻣﺎﻟﻚ ﻹﺿﺎﻓﺔ ﺍﻟﺰﻳﺎﺭﺓ ﺇﱃ ﻗﱪ ﺍﻟﻨﱯ ‪r‬‬
‫ﻭﺃﻧﻪ ﻟﻮ ﻗﺎﻝ‪ :‬ﺯﺭﻧﺎ ﺍﻟﻨﱯ ‪ r‬ﱂ ﻳﻜﺮﻫﻪ‪ ،‬ﻟﻘﻮﻟﻪ } ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨ‪‬ﺎ ﻳﻌﺒﺪ‪ ،‬ﺍﺷﺘﺪ‬

‫ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ ﻗﻮﻡ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ (6) (5‬ﻓﺤﻤﻰ ﺇﺿﺎﻓﺔ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺇﱃ‬
‫)‪. (8) (7‬‬
‫ﺍﻟﻘﱪ ﻭﺍﻟﺘﺸﺒﻪ ﺑﺄﻭﻟﺌﻚ؛ ﻗﻄﻌ‪‬ﺎ ﻟﻠﺬﺭﻳﻌﺔ ﻭﺣﺴﻤ‪‬ﺎ ﻟﻠﺒﺎﺏ‬
‫ﻗﻠﺖ )‪ (9‬ﻏﻠﺐ ﰲ ﻋﺮﻑ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻔﻆ‪) :‬ﺯﺭﻧﺎ( ﰲ ﺯﻳﺎﺭﺓ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻟﺼﺎﳊﲔ ﻋﻠﻰ )‪ (11) (10‬ﺍﺳﺘﻌﻤﺎﻝ ﻟﻔﻆ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﰲ )‪ (12‬ﺍﻟﺰﻳﺎﺭﺓ ﺍﻟﺒﺪﻋﻴﺔ ﺍﻟﺸﺮﻛﻴﺔ ﻻ ﰲ‬
‫ﺍﻟﺰﻳﺎﺭﺓ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺣﺪﻳﺚ ﻭﺍﺣﺪ ﰲ ﺯﻳﺎﺭﺓ ﻗﱪ ﳐﺼﻮﺹ‪ ،‬ﻭﻻ ﺭﻭﻯ‬
‫)‪(13‬‬
‫ﺃﺣﺪ ﰲ ﺫﻟﻚ ﺷﻴﺌﹰﺎ‪ ،‬ﻻ ﺃﻫﻞ ﺍﻟﺼﺤﻴﺢ ﻭﻻ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﻻ ﺍﻷﺋﻤﺔ ﺍﳌﺼﻨﻔﻮﻥ ﰲ ﺍﳌﺴﻨﺪ‬
‫ﻛﺎﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ‪.‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻀﺤﺎﻳﺎ )‪ ، (٤٤٢٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٦٩٨‬ﺃﲪﺪ )‪. (٣٥٥/٥‬‬
‫)‪ (2‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻻﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺃﻥ ﺫﻟﻚ ﳌﺎ ﻗﻴﻞ ‪ .‬ﻭﻫﻮ ﻳﻮﺍﻓﻖ ﻋﺒﺎﺭﺓ ﺍﻟﻘﺎﺿﻲ ﻗﻲ ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ( )‪. (٨٣ / ٢‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﺃﻳﻀﺎ ‪ :‬ﻟﻴﺲ ﺑﺸﻲﺀ ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻛﻞ ﺯﺍﺋﺮ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﺯﻳﺎﺭﺓ ﺃﻫﻞ ﺍﳉﻨﺔ ‪. .‬‬
‫ﺇﱁ ‪ .‬ﻭﻫﻮ ﻣﻦ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﰲ )ﺍﻟﺸﻔﺎ( )‪. (٨٣ / ٢‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٢٧‬ﺃﲪﺪ )‪. (٢٤٦/٢‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﻣﺮ‪ . ‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻟﻠﻤﺎﺩﺓ ‪.‬‬
‫)‪ (8‬ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ( ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪ ، (٨٣ ، ٨٢ / ٢‬ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﳌﺆﻟﻒ ﳐﺘﺼﺮﺍ ‪. .‬‬
‫)‪ (9‬ﰲ )ﺏ( ﺯﺍﺩ ‪ :‬ﻭﻗﺪ ‪.‬‬
‫)‪ (10‬ﻋﻠﻰ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃﺏ ( ‪.‬‬
‫)‪ (11‬ﰲ )ﻁ ( ‪) :‬ﺍﻧﺘﻬﻰ ﺇﱃ ﻟﻔﻆ ( ‪ ،‬ﺑﺪﻝ ‪) :‬ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻔﻆ ( ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ ( ‪ :‬ﺃﻱ ﻟﻔﻆ ‪.‬‬
‫)‪ (13‬ﰲ )ﺏ( ‪ :‬ﰲ ﺍﻟﺴﻨﺔ ‪.‬‬

‫‪٧٣٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺇﳕﺎ ﺭﻭﻯ ﺫﻟﻚ ﻣﻦ ﲨﻊ ﺍﳌﻮﺿﻮﻉ ﻭﻏﲑﻩ‪ ،‬ﻭﺃﹶﺟ‪‬ﻞﱡ ﺣﺪﻳﺚ ﺭﻭﻱ ﰲ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ‬
‫ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻭﻫﻮ ﺿﻌﻴﻒ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻭﻳﺔ ﰲ ﺯﻳﺎﺭﺓ ﻗﱪﻩ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬
‫ﻭ‬ ‫)‪(1‬‬
‫} ﻣﻦ ﺯﺍﺭﱐ ﻭﺯﺍﺭ ﺃﰊ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﰲ ﻋﺎﻡ ﻭﺍﺣﺪ ﺿﻤﻨﺖ ﻟﻪ ﻋﻠﻰ ﺍﷲ ﺍﳉﻨﺔ {‬

‫ﻭ } ﻣﻦ ﺣﺞ ﻭﱂ ﻳﺰﺭﱐ ﻓﻘﺪ‬ ‫)‪(2‬‬

‫} ﻣﻦ ﺯﺍﺭﱐ ﺑﻌﺪ ﳑﺎﰐ ﻓﻜﺄﳕﺎ ﺯﺍﺭﱐ ﰲ ﺣﻴﺎﰐ {‬

‫ﺟﻔﺎﱐ { )‪ (3‬ﻭﳓﻮ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻛﻠﻬﺎ ﻣﻜﺬﻭﺑﺔ ﻣﻮﺿﻮﻋﺔ‪.‬‬

‫ﻟﻜﻦ ﺍﻟﻨﱯ ‪ r‬ﺭﺧﺺ ﰲ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻣﻄﻠﻘﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻗﺪ ‪‬ﻰ ﻋﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﻋﻨﻪ‬
‫ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻛﻨﺖ ‪‬ﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻓﺰﻭﺭﻭﻫﺎ { )‪ (5) (4‬ﻭﰲ ﺍﻟﺼﺤﻴﺢ‬

‫ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺍﺳﺘﺄﺫﻧﺖ ﺭﰊ ﰲ ﺃﻥ ﺃﺳﺘﻐﻔﺮ ﻷﻣﻲ ﻓﻠﻢ ﻳﺄﺫﻥ ﱄ‪ ،‬ﻭﺍﺳﺘﺄﺫﻧﺘﻪ ﰲ ﺃﻥ ﺃﺯﻭﺭ‬
‫)‪(8‬‬
‫ﻓﻬﺬﻩ ﺯﻳﺎﺭﺓ ﻷﺟﻞ‬ ‫)‪(7) (6‬‬
‫ﻗﱪﻫﺎ ﻓﺄﺫﻥ ﱄ‪ ،‬ﻓﺰﻭﺭﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻓﺈ‪‬ﺎ ﺗﺬﻛﺮﻛﻢ ﺍﻵﺧﺮﺓ {‬
‫ﺗﺬﻛﺮﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﳍﺬﺍ ﳚﻮﺯ ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻜﺎﻓﺮ ﻷﺟﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﺎﻥ ‪ r‬ﳜﺮﺝ ﺇﱃ ﺍﻟﺒﻘﻴﻊ ﻓﻴﺴﻠﻢ ﻋﻠﻰ ﻣﻮﺗﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻳﺪﻋﻮ ﳍﻢ‪ ،‬ﻓﻬﺬﻩ ﺯﻳﺎﺭﺓ ﳐﺘﺼﺔ‬
‫ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﲣﺘﺺ ﺑﺎﳌﺆﻣﻨﲔ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻔﺎﺽ ﻋﻨﻪ ‪ r‬ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ‬

‫)‪ (1‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍ‪‬ﻤﻮﻉ ﺷﺮﺡ ﺍﳌﻬﺬﺏ ﰲ ﻫﺬﺍ ‪ " :‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻟﻴﺲ ﻫﻮ ﻣﺮﻭﻳﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﰲ ﻛﺘﺎﺏ ﺻﺤﻴﺢ ﻭﻻ ﺿﻌﻴﻒ ‪ ،‬ﺑﻞ ﻭﺿﻌﻪ ﺑﻌﺾ ﺍﻟﻔﺠﺮﺓ " )‪. (٤٨١ / ٨‬‬
‫)‪ (2‬ﺃﺛﺒﺖ ﺍﻷﺋﻤﺔ ﺃﻥ ﻫﺬﻳﻦ ﻻ ﻳﺼﺤﺎﻥ ﺃﻳﻀﺎ ‪ .‬ﻓﺎﻧﻈﺮ ‪ :‬ﺍﻟﻔﻮﺍﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ ﻟﻠﺸﻮﻛﺎﱐ )ﺹ‪( ١١٨ ، ١١٧‬؛ ﻭﺍﳌﻘﺎﺻﺪ‬
‫ﺍﳊﺴﻨﺔ )ﺹ‪(٤٢٨ - ٤٢٧‬؛ ﻭﻛﺸﻒ ﺍﳋﻔﺎ )‪. (٣٤٨ ، ٣٤٧ ، ٣٤٦ / ٢‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﻣﺴﻠﻢ ﺍﻷﺿﺎﺣﻲ )‪ ، (١٩٧٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻀﺤﺎﻳﺎ )‪ ، (٤٤٢٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺷﺮﺑﺔ )‪ ، (٣٦٩٨‬ﺃﲪﺪ )‪. (٣٥٥/٥‬‬
‫)‪ (5‬ﺍﳊﺪﻳﺚ ﻣﺮ‪ . ‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪ ،‬ﻭﻃﺮﻓﻪ ‪ " :‬ﺇﱐ ﻛﻨﺖ ‪‬ﻴﺘﻜﻢ " ‪.‬‬
‫)‪ (6‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (٩٧٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٣٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٣٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ‬
‫)‪ ، (١٥٧٢‬ﺃﲪﺪ )‪. (٤٤١/٢‬‬
‫)‪ (7‬ﺍﳊﺪﻳﺚ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻷﺟﻞ ﺃﻥ ﺗﺬﻛﺮ ‪.‬‬

‫‪٧٣٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ (1‬ﳛﺬﺭ ﻣﺎ ﻓﻌﻠﻮﺍ‪ ،‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ " :‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻷﺑﺮﺯ ﻗﱪﻩ ﻭﻟﻜﻦ ﻛﺮﻩ‬
‫ﺃﻥ ﻳﺘﺨﺬ ﻣﺴﺠﺪ‪‬ﺍ " )‪. (2‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﺫﻛﺮ ﻟﻪ ﻛﻨﻴﺴﺔ ﺑﺄﺭﺽ ﺍﳊﺒﺸﺔ‪ ،‬ﻭﺫﻛﺮ ﻣﻦ ﺣﺴﻨﻬﺎ ﻭﺗﺼﺎﻭﻳﺮ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﻘﺎﻝ‪ } :‬ﺃﻭﻟﺌﻚ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ )‪ (3‬ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪﺍ‪ ،‬ﻭﺻﻮ‪‬ﺭﻭﺍ ﻓﻴﻪ ﺗﻠﻚ‬

‫ﺍﻟﺘﺼﺎﻭﻳﺮ‪ ،‬ﺃﻭﻟﺌﻚ ﺷﺮﺍﺭ ﺍﳋﻠﻖ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ { ﻭﻫﺬﻩ ﰲ ﺍﻟﺼﺤﻴﺢ )‪. (4‬‬
‫ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ ‪ r‬ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﲞﻤﺲ‪،‬‬
‫ﻭﻫﻮ ﻳﻘﻮﻝ } ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﱄ ﻣﻨﻜﻢ ﺧﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺍﲣﺬﱐ ﺧﻠﻴﻼ ﻛﻤﺎ ﺍﲣﺬ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ‪ ،‬ﻭﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﺍ ﻣﻦ ﺃﻣﱵ ﺧﻠﻴﻼ ﻻﲣﺬﺕ ﺃﺑﺎ ﺑﻜﺮ ﺧﻠﻴﻼ‪ ،‬ﺃﻻ ﻭﺇﻥ ﻣﻦ ﻛﺎﻥ‬
‫ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ‪ ،‬ﺃﻻ ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻓﺈﱐ ﺃ‪‬ﺎﻛﻢ‬
‫ﻋﻦ ﺫﻟﻚ { )‪. (6) (5‬‬

‫ﻭﰲ ﺍﻟﺴﻨﻦ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ ﻓﺈﻥ‬

‫ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ { )‪ (8) (7‬ﻭﰲ ﺍﳌﻮﻃﺄ ﻭﻏﲑﻩ ﻋﻨﻪ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨ‪‬ﺎ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٣٢٤‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣١‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٣‬ﺃﲪﺪ‬
‫)‪ ، (١٢١/٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٠٣‬‬
‫)‪ (2‬ﺍﳊﺪﻳﺚ ﻣﺮ‪ . ‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (3‬ﰲ ﻫﺎﻣﺶ )ﺏ( ‪ :‬ﺃﻭ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ‪.‬‬
‫)‪ (4‬ﺍﳊﺪﻳﺚ ﻣﺮ‪ . ‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (5‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪. (٥٣٢‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﰲ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (7‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (8‬ﺍﳊﺪﻳﺚ ﻣﺮ‪ ‬ﲟﻌﻨﺎﻩ ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ‪ ،‬ﰲ )‪ ، (٣٣٩- ٣٣٧ / ١‬ﻭ)ﺹ ‪ (١٧٠‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻌﺒﺪ‪ ،‬ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ ﻗﻮﻡ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪. (2) (1‬‬

‫ﻭﰲ ﺍﳌﺴﻨﺪ‪ ،‬ﻭﺻﺤﻴﺢ ﺃﰊ ﺣﺎﰎ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻨﻪ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺇﻥ ﻣﻦ ﺷﺮﺍﺭ‬

‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺪﺭﻛﻬﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻫﻢ ﺃﺣﻴﺎﺀ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ { )‪. (3‬‬
‫ﻭﻣﻌﲎ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺘﻮﺍﺗﺮ ﻋﻨﻪ ‪ - r‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣﻲ ‪ -‬ﻭﻛﺬﻟﻚ ﻋﻦ ﺃﺻﺤﺎﺑﻪ‪.‬‬
‫)‪(4‬‬
‫ﻋﻨﻪ‪ :‬ﻣﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻣﻔﺎﺭﻕ ﳌﺎ ﺃﻣﺮ ﺑﻪ ﻭﺷﺮﻋﻪ ﻣﻦ‬ ‫ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻳﻨﻬﻰ‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳌﻮﺗﻰ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ‪ ،‬ﻓﺎﻟﺰﻳﺎﺭﺓ ﺍﳌﺸﺮﻭﻋﺔ ﻣﻦ ﺟﻨﺲ ﺍﻟﺜﺎﱐ )‪ . (5‬ﻭﺍﻟﺰﻳﺎﺭﺓ ﺍﳌﺒﺘﺪﻋﺔ‬
‫)‪(6‬‬
‫ﻓﺈﻥ ‪‬ﻴﻪ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﻳﺘﻀﻤﻦ ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ‬ ‫ﻣﻦ ﺟﻨﺲ ﺍﻷﻭﻝ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻋﻦ ﻗﺼﺪ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻛﻼﳘﺎ ﻣﻨﻬﻲ ﻋﻨﻪ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺈ‪‬ﻢ ﻗﺪ ‪‬ﻮﺍ ﻋﻦ ﺑﻨﺎﺀ‬
‫ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺑﻞ ﺻﺮﺣﻮﺍ ﺑﺘﺤﺮﱘ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻨﺺ‪.‬‬
‫ﻭﺍﺗﻔﻘﻮﺍ ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺸﺮﻉ ﻗﺼﺪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻦ‬
‫ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﺇﻥ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ﺃﻓﻀﻞ ﻣﻨﻪ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﳋﺎﻟﻴﺔ ﻋﻦ ﺍﻟﻘﺒﻮﺭ‪،‬‬
‫ﺑﻞ )‪ (7‬ﺍﺗﻔﻖ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﱂ ﺗﱭ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪،‬‬
‫ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺑﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﰲ ﻫﺬﻩ‬
‫ﻣﻨﻬﻲ ﻋﻨﻪ ﻣﻜﺮﻭﻩ ﺑﺎﺗﻔﺎﻗﻬﻢ‪ ،‬ﻭﻗﺪ )‪ (8‬ﺻﺮﺡ ﻛﺜﲑ ﻣﻨﻬﻢ ﺑﺘﺤﺮﱘ ﺫﻟﻚ ﺑﻞ )‪ (9‬ﻭﺑﺈﺑﻄﺎﻝ ﺍﻟﺼﻼﺓ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (٤٢٦‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (٥٣٠‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (٢٠٤٧‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﳉﻨﺎﺋﺰ )‪ ، (٣٢٢٧‬ﺃﲪﺪ )‪. (٢٤٦/٢‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ﺍﳊﺪﻳﺚ ﰲ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (3‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٤٥٤ ، ٤٣٥ ، ٤٠٥ / ١‬ﰲ ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﻰ ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻣﻦ ﺟﻨﺲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ‪ ،‬ﻭﻫﻲ ﺗﻔﺴﺮ ﻣﻌﲎ ﻗﻮﻟﻪ ‪) :‬ﺍﻟﺜﺎﱐ( ﻭﻫﻮ ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳌﻮﺗﻰ‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ ‪.‬‬
‫)‪ (6‬ﺃﻱ ‪ :‬ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺑﻞ ﻗﺪ ‪.‬‬
‫)‪ (8‬ﰲ )ﺝ ﺩ( ‪ :‬ﻓﻘﺪ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﺑﻞ ﺑﺈﺑﻄﺎﻝ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻫﺬﺍ ﻧﺰﺍﻉ‪.‬‬

‫)‪(1‬‬
‫ﻣﻜﺮﻭﻩ‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ﻭﻻ ﻣﺴﺘﺤﺐ‪ ،‬ﺑﺎﺗﻔﺎﻗﻬﻢ‪ ،‬ﺑﻞ ﻫﻮ‬
‫ﺑﺎﺗﻔﺎﻗﻬﻢ‪ .‬ﻭﺍﻟﻔﻘﻬﺎﺀ ﻗﺪ ﺫﻛﺮﻭﺍ ﰲ ﺗﻌﻠﻴﻞ ﻛﺮﺍﻫﺔ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻘﱪﺓ ﻋﻠﺘﲔ‪:‬‬
‫ﺇﺣﺪﺍﳘﺎ ‪ :‬ﳒﺎﺳﺔ ﺍﻟﺘﺮﺍﺏ ﺑﺎﺧﺘﻼﻃﻪ ﺑﺼﺪﻳﺪ ﺍﳌﻮﺗﻰ‪ ،‬ﻭﻫﺬﻩ ﻋﻠﺔ ﻣﻦ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻘﺪﳝﺔ‬
‫ﻭﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﰲ ﺻﺤﺘﻬﺎ ﻧﺰﺍﻉ‪ ،‬ﻻﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﳒﺎﺳﺔ ﺗﺮﺍﺏ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻫﻲ ﻣﻦ‬
‫)‪(2‬‬
‫ﻭﺃﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻨﺠﺎﺳﺔ ﺗﻄﻬﺮ ﺑﺎﻻﺳﺘﺤﺎﻟﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺴﺎﺋﻞ ﺍﻻﺳﺘﺤﺎﻟﺔ‬
‫ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ )‪ (3‬ﻭﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﲪﺪ‪.‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﺣﺎﺋﻄﹰﺎ ﻟﺒﲏ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻭﻛﺎﻥ )‪ (4‬ﻗﺒﻮﺭ‪‬ﺍ‬
‫)‪(5‬‬
‫ﻓﺄﻣﺮ ﺍﻟﻨﱯ ‪ r‬ﺑﺎﻟﻨﺨﻴﻞ ﻓﻘﻄﻌﺖ‪ ،‬ﻭﺑﺎﳋﺮﺏ ﻓﺴﻮﻳﺖ‪،‬‬ ‫ﻣﻦ ﻗﺒﻮﺭ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﳔﻼ ﻭﺧﺮﺑ‪‬ﺎ‬
‫ﻭﺑﺎﻟﻘﺒﻮﺭ ﻓﻨﺒﺸﺖ )‪ (6‬ﻭﺟﻌﻞ ﺍﻟﻨﺨﻞ ﰲ ﺻﻒ ﺍﻟﻘﺒﻠﺔ )‪. (7‬‬
‫ﻓﻠﻮ ﻛﺎﻥ )‪ (8‬ﺗﺮﺍﺏ ﻗﺒﻮﺭ ﺍﳌﺸﺮﻛﲔ ﳒﺴﺎ )‪ (9‬؛ ﻷﻣﺮ ﺍﻟﻨﱯ ‪ r‬ﺑﻨﻘﻞ ﺫﻟﻚ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﺑﺪ ﺃﻥ ﳜﺘﻠﻂ ﺫﻟﻚ ﺍﻟﺘﺮﺍﺏ ﺑﻐﲑﻩ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ﺑﺎﻟﺼﻼﺓ ﻋﻨﺪ‬
‫ﺍﻟﻘﺒﻮﺭ؛ ﳌﺎ ﻳﻔﻀﻲ ﺇﻟﻴﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﻫﺬﻩ ﺍﻟﻌﻠﺔ ﺻﺤﻴﺤﺔ ﺑﺎﺗﻔﺎﻗﻬﻢ‪.‬‬
‫ﻭﺍﳌﻌﻠﻠﻮﻥ ﺑﺎﻷﻭﱃ‪ ،‬ﻛﺎﻟﺸﺎﻓﻌﻲ ﻭﻏﲑﻩ‪ ،‬ﻋﻠﻠﻮﺍ ‪‬ﺬﻩ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻛﺮﻫﻮﺍ ﺫﻟﻚ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺘﻨﺔ‪،‬‬

‫)‪ (1‬ﺑﻞ ﻫﻮ ﻣﻜﺮﻭﻩ ﺑﺎﺗﻔﺎﻗﻬﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫)‪ (2‬ﺍﻻﺳﺘﺤﺎﻟﺔ ﻫﻲ ‪ :‬ﲢﻮﻝ ﺍﻟﺸﻲﺀ ﻣﻦ ﺣﻘﻴﻘﺔ ﺇﱃ ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ‪ ،‬ﻭﻣﻦ ﻣﺎﺩﺓ ﺇﱃ ﻣﺎﺩﺓ ﺃﺧﺮﻯ ﻛﺘﺤﻮﻝ ﺍﻷﺟﺴﺎﺩ ﺇﱃ‬
‫ﺗﺮﺍﺏ ‪.‬‬
‫)‪ (3‬ﻫﻢ ‪ :‬ﺍﻟﺬﻳﻦ ﻳﺄﺧﺬﻭﻥ ﺑﻈﺎﻫﺮ ﺍﻟﻨﺼﻮﺹ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ‪ ،‬ﻭﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﻘﻴﺎﺱ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﻗﺒﻮﺭ ﺍﳌﺸﺮﻛﲔ ﻭﳔﻞ ﻭﺧﺮﺏ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻭﳔﻞ ﻭﺧﺮﺏ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻓﻨﺸﺮﺕ ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ )‪ ، (٤٨‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٥٢٣ / ١) ، (٤٢٧‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺍﺑﺘﻨﺎﺀ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٣٧٣ / ١) ، (٥٢٤‬‬
‫)‪ (8‬ﺯﺍﺩ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺗﺮﺍﺏ ﺍﻟﻘﺒﻮﺭ ﳒﺲ ﻟﻜﺎﻥ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻟﻜﺎﻥ ﺗﺮﺍﺏ ﻗﺒﻮﺭ ﺍﳌﺸﺮﻛﲔ ﳒﺴﺎ ‪ .‬ﻭﻏﲑ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ ‪.‬‬

‫‪٧٤٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺬﻟﻚ ﺍﻷﺋﻤﺔ‪ :‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻣﺎﻟﻚ‪ ،‬ﻛﺄﰊ ﺑﻜﺮ ﺍﻷﺛﺮﻡ ﺻﺎﺣﺐ ﺃﲪﺪ‪ ،‬ﻭﻏﲑﻩ ﻭﻋﻠﻠﻮﺍ‬
‫‪‬ﺬﻩ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﻗﺪ ﻳﻌﻠﻞ ﺑﺎﻷﻭﱃ‪.‬‬
‫‪s-qãètƒur šWqäótƒ Ÿwur %Yæ#uqß™ Ÿwur #tŠur ¨bâ‘x‹s? Ÿwur ö/ä3tGygÏ9#uä ¨bâ‘x‹s? Ÿw (#qä9$s%ur‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ }‬

‫‪ (1) { ÇËÌÈ #ZŽô£nSur‬ﺫﻛﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺴﻠﻒ‪ " :‬ﺃﻥ ﻫﺬﻩ ﺃﲰﺎﺀ ﻗﻮﻡ ﺻﺎﳊﲔ‪ ،‬ﻛﺎﻧﻮﺍ‬
‫ﰲ ﻗﻮﻡ ﻧﻮﺡ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺗﻮﺍ ﻋﻜﻔﻮﺍ ﻋﻠﻰ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻭﺻﻮﺭﻭﺍ ﲤﺎﺛﻴﻠﻬﻢ‪ ،‬ﰒ ﻃﺎﻝ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺪ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻭﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ‪ :‬ﻛﺎﺑﻦ ﺟﺮﻳﺮ ﻭﻏﲑﻩ‬ ‫ﻓﻌﺒﺪﻭﻫﻢ " ﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‬
‫ﻭﺃﺻﺤﺎﺏ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻮﺛﻴﻤﺔ )‪ (4‬ﻭﻏﲑﻩ‪.‬‬
‫ﻭﻳﺒﲔ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻌﻠﺔ ﺃﻧﻪ ‪ r‬ﻟﻌﻦ ﻣﻦ ﻳﺘﺨﺬ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻗﺒﻮﺭ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﺗﻨﺒﺶ ﻭﻻ ﻳﻜﻮﻥ ﺗﺮﺍ‪‬ﺎ ﳒﺴﺎ‪ ،،‬ﻭﻗﺪ ﻗﺎﻝ ‪ r‬ﻋﻦ ﻧﻔﺴﻪ‪ } :‬ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ‬

‫ﻭﺛﻨ‪‬ﺎ ﻳﻌﺒﺪ { )‪ . (6) (5‬ﻭﻗﺎﻝ‪ } :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ { )‪ (8) (7‬ﻓﻌﻠﻢ ﺃﻥ ‪‬ﻴﻪ ﻋﻦ ﺫﻟﻚ‬
‫ﻣﻦ ﺟﻨﺲ ‪‬ﻴﻪ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻋﻨﺪ ﻏﺮﻭ‪‬ﺎ؛ ﻷﻥ ﺍﻟﻜﻔﺎﺭ ﻳﺴﺠﺪﻭﻥ‬
‫ﻟﻠﺸﻤﺲ ﺣﻴﻨﺌﺬ‪ ،‬ﻓﺴﺪ ﺍﻟﺬﺭﻳﻌﺔ‪ ،‬ﻭﺣﺴﻢ ﺍﳌﺎﺩﺓ‪ ،‬ﺑﺄﻥ ﻻ ﻳﺼﻠﻰ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻧﻮﺡ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٣‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﻧﻮﺡ ‪ ،‬ﺑﺎﺏ )‪ ، (١‬ﺍﻷﺛﺮ ﺭﻗﻢ )‪(٦٦٧ / ٨) (٤٩٢٠‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (3‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٦٢ / ٢٩‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺃﺑﻮ ﻳﺰﻳﺪ ‪ ،‬ﻭﺛﻴﻤﺔ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺍﻟﻮﺷﺎﺀ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﻔﺴﻮﻱ ‪ ،‬ﻛﺎﻥ ﻳﺘﺠﺮ ﺑﺎﻟﻮﺷﻲ ‪ ،‬ﺭﺣﻞ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‬
‫ﻭﻣﺼﺮ ﻭﺍﻷﻧﺪﻟﺲ ‪ ،‬ﰒ ﺇﱃ ﻣﺼﺮ ‪ ،‬ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ )‪٢٣٧‬ﻫـ( ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﺮﺩﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ‬
‫ﺍﻷﻋﻴﺎﻥ )‪) ، (١٣ ، ١٢ / ٦‬ﺕ ‪ ، (٧٦٩‬ﻭﰲ ﺍﳌﺨﻄﻮﻃﺔ )ﻁ( ﻗﺎﻝ ‪ :‬ﻭﺷﻴﻤﺔ ﻭﻫﻮ ﺧﻄﺄ ﻛﻤﺎ ﺗﺒﲔ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺟﻢ‬
‫‪.‬‬
‫)‪ (5‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (٤١٦‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (7‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٢‬ﺃﲪﺪ )‪. (٣٦٧/٢‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫‪٧٤١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺼﻠﻲ ﻻ ﻳﺼﻠﻲ ﺇﻻ ﷲ‪ ،‬ﻭﻻ ﻳﺪﻋﻮ ﺇﻻ ﺍﷲ )‪ . (1‬ﻭﻛﺬﻟﻚ ‪‬ﻰ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺍﳌﺼﻠﻲ ﻋﻨﺪﻫﺎ ﻻ ﻳﺼﻠﻲ ﺇﻻ ﷲ‪ ،‬ﻭﻻ ﻳﺪﻋﻮ ﺇﻻ ﺍﷲ )‪ (2‬؛ ﻟﺌﻼ ﻳﻔﻀﻲ ﺫﻟﻚ ﺇﱃ ﺩﻋﺎﺋﻬﺎ‬
‫ﻭﺍﻟﺼﻼﺓ ﳍﺎ )‪. (3‬‬
‫ﻭﻛﻼ ﺍﻷﻣﺮﻳﻦ ﻗﺪ ﻭﻗﻊ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺴﺠﺪ ﻟﻠﺸﻤﺲ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﻮﺍﻛﺐ‬
‫)‪(5‬‬ ‫)‪(4‬‬
‫ﻭﻳﻠﺒﺲ ﳍﺎ ﻣﻦ ﺍﻟﻠﺒﺎﺱ ﻭﺍﳋﻮﺍﰎ ﻣﺎ ﻳﻈﻦ‬ ‫ﺍﻷﺩﻋﻴﺔ ﻭﺍﻟﺘﺴﺒﻴﺤﺎﺕ‬ ‫ﻭﻳﺪﻋﻮ ﳍﺎ ﺑﺄﻧﻮﺍﻉ‬
‫ﻣﻨﺎﺳﺒﺘﻪ ﳍﺎ‪ ،‬ﻭﻳﺘﺤﺮﻯ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﲞﺮﺓ ﺍﳌﻨﺎﺳﺒﺔ ﳍﺎ ﰲ ﺯﻋﻤﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﺿﻞ ﺑﻪ ﻛﺜﲑ ﻣﻦ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ؛ ﺣﱴ ﺷﺎﻉ‬
‫ﺫﻟﻚ ﰲ ﻛﺜﲑ ﳑﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺻﻨﻒ ﻓﻴﻪ ﺑﻌﺾ ﺍﳌﺸﻬﻮﺭﻳﻦ ﻛﺘﺎﺑﺎ ﲰﺎﻩ‪ " :‬ﺍﻟﺴﺮ‬
‫)‪(6‬‬
‫ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﳍﻨﺪ ﻭﺍﻟﺼﺎﺑﺌﺔ‪،‬‬ ‫ﺍﳌﻜﺘﻮﻡ ﰲ ﺍﻟﺴﺤﺮ ﻭﳐﺎﻃﺒﺔ ﺍﻟﻨﺠﻮﻡ "‬
‫)‪(9‬‬ ‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻭﺍﺑﻦ‬ ‫ﺍﻟﺒﺎﺑﻠﻲ‬ ‫ﺍﳍﻨﺪﻱ‪ ،‬ﻭﻣﻠﻜﻮﺷﺎ‬ ‫ﻭﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻏﲑﻫﻢ‪ ،‬ﻣﺜﻞ ﻃﻤﻄﻢ‬
‫)‪(2‬‬ ‫)‪(1‬‬ ‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻭﺃﻣﺜﺎﳍﻢ ﳑﻦ ﺩﺧﻞ ﰲ ﻫﺬﺍ‬ ‫ﻭﺛﺎﺑﺖ ﺑﻦ ﻗﺮﺓ‬ ‫ﻭﺃﰊ ﻣﻌﺸﺮ ﺍﻟﺒﻠﺨﻲ‬ ‫ﻭﺣﺸﻴﺔ‬

‫)‪ (1‬ﻭﻻ ﻳﺪﻋﻮﺇﻻ ﺍﷲ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ ﻁ( ‪.‬‬

‫)‪ (2‬ﻭﻻ ﻳﺪﻋﻮ ﺇﻻ ﺍﷲ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﺩﻋﺎﺀ ﺍﳌﻘﺒﻮﺭﻳﻦ ﻭﺍﻟﺼﻼﺓ ﳍﻢ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﻣﻦ ﺍﻷﺩﻋﻴﺔ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺎﺕ ‪ :‬ﻭﺍﻟﺘﻌﺰﳝﺎﺕ ‪.‬‬
‫)‪ (6‬ﺻﻨﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪ :‬ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ‪ .‬ﺍﻧﻈﺮ ‪) :‬ﺍﻷﻋﻼﻡ( ﻟﻠﺰﺭﻛﻠﻲ )‪ . (٣١٢ / ٦‬ﻭﺍﻧﻈﺮ ‪ :‬ﺗﻌﻠﻴﻖ ﳏﻤﺪ ﺣﺎﻣﺪ‬
‫ﺍﻟﻔﻘﻲ ﻋﻠﻰ ﺍﳌﻄﺒﻮﻋﺔ )ﺹ‪. (٤٠٥‬‬
‫)‪ (7‬ﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﻜﻠﻮﺷﺎ ‪.‬‬
‫)‪ (9‬ﱂ ﺃﺟﺪ ﻟﻪ ﺫﻛﺮﺍ ‪.‬‬
‫)‪ (10‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺨﺘﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﺟﺮﺛﻴﺎ ‪ ،‬ﺍﻟﻜﻠﺪﺍﱐ ‪ ،‬ﺍﻟﺼﻮﰲ ‪ ،‬ﺩﺟﺎﻝ ﻳﺪﻋﻲ ﺍﻟﺴﺤﺮ ﻭﺍﻟﻄﻼﺳﻢ‬
‫‪ .‬ﺍﻧﻈﺮ ‪) :‬ﺍﻟﻔﻬﺮﺳﺖ( ﻻﺑﻦ ﺍﻟﻨﺪﱘ )‪(٤٣٣‬؛ )ﻭﺍﻷﻋﻼﻡ( ﻟﻠﺰﺭﻛﻠﻲ )‪. (١٧١ ، ١٧٠ / ١‬‬
‫)‪ (11‬ﻫﻮ ‪ :‬ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﻠﺨﻲ ‪ ،‬ﻣﻦ ﻣﺸﺎﻫﲑ ﻋﻠﻤﺎﺀ ﺍﻟﻔﻠﻚ ﻭﺍﻟﻨﺠﻮﻡ ‪ ،‬ﻭﻟﻪ ﻓﻴﻬﺎ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ‬
‫)‪ ، (٢٤٧‬ﻭﻛﺎﻧﺖ ﻭﻻﺩﺗﻪ )‪٢٠٦‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪) :‬ﺍﻟﻔﻬﺮﺳﺖ( ﻻﺑﻦ ﺍﻟﻨﺪﱘ )ﺹ‪(٣٨٦‬؛ ﻭ)ﺍﻷﻋﻼﻡ( ﻟﻠﺰﺭﻛﻠﻲ )‪/ ٢‬‬
‫‪. (١٢٧‬‬

‫‪٧٤٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺁﻣﻦ ﺑﺎﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ‪ ،‬ﻭﻫﻢ ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺃﻫﻞ )‪ (3‬ﺍﻟﻜﺘﺎﺏ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }‬
‫&‪(#rã•xÿx. tûïÏ%©#Ï9 tbqä9qà)tƒur ÏNqäó»©Ü9$#ur ÏMö6Éfø9$$Î/ tbqãYÏB÷sムÉ=»tGÅ6ø9$# z`ÏiB $Y7ŠÅÁtR (#qè?ré& šúïÏ%©!$# ’n<Î) t•s? öNs9r‬‬

‫‪¼çms9 y‰ÅgrB `n=sù ª!$# Ç`yèù=tƒ `tBur ( ª!$# ãNåks]yès9 tûïÏ%©!$# y7Í´¯»s9'ré& ÇÎÊÈ ¸x‹Î6y™ (#qãYtB#uä tûïÏ%©!$# z`ÏB 3“y‰÷dr& ÏäIwàs¯»yd‬‬

‫‪ (4) { ÇÎËÈ #·Ž•ÅÁtR‬ﻭﻗﺪ ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ‪ " :‬ﺍﳉﺒﺖ‪ :‬ﺍﻟﺴﺤﺮ‪ ،‬ﻭﺍﻟﻄﺎﻏﻮﺕ‪ :‬ﺍﻷﻭﺛﺎﻥ‬
‫"‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻗﺎﻝ‪" :‬ﺍﻟﺸﻴﻄﺎﻥ" ﻭﻛﻼﳘﺎ ﺣﻖ )‪. (5‬‬
‫)‪(6‬‬
‫ﻭﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ‪،‬‬ ‫ﻫﺆﻻﺀ ﳚﻤﻌﻮﻥ ﺑﲔ ﺍﳉﺒﺖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺴﺤﺮ‬
‫ﻛﻤﺎ ﳚﻤﻌﻮﻥ ﺑﲔ ﺍﻟﺴﺤﺮ ﻭﺩﻋﻮﺓ ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﻌﻠﻢ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ‪-‬‬
‫ﺑﻞ ﻭﺩﻳﻦ ﲨﻴﻊ ﺍﻟﺮﺳﻞ ‪ -‬ﺃﻧﻪ ﺷﺮﻙ ﳏﺮﻡ‪ ،‬ﺑﻞ ﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﺑﻌﺜﺖ‬
‫ﺍﻟﺮﺳﻞ ﺑﺎﻟﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻭﳐﺎﻃﺒﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ‪ r‬ﻟﻘﻮﻣﻪ ﻛﺎﻧﺖ ﰲ ﳓﻮ ﻫﺬﺍ ﺍﻟﺸﺮﻙ‪.‬‬
‫‪z`ÏB tbqä3u‹Ï9ur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# |Nqä3n=tB zOŠÏdºt•ö/Î) ü“Ì•çR š•Ï9ºx‹x.ur‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }‬
‫‪šúüÎ=ÏùFy$# •=Ïmé& Iw tA$s% Ÿ@sùr& !$£Jn=sù ( ’În1u‘ #x‹»yd tA$s% ( $Y6x.öqx. #uäu‘ ã@ø‹©9$# Ïmø‹n=tã £`y_ $£Jn=sù‬‬ ‫‪ÇÐÎÈ tûüÏYÏ%qßJø9$#‬‬

‫‪ÏQöqs)ø9$# z`ÏB žúsðqà2V{ ’În1u‘ ’ÎTωöku‰ öN©9 ûÈõs9 tA$s% Ÿ@sùr& !$£Jn=sù ( ’În1u‘ #x‹»yd tA$s% $ZîΗ$t/ t•yJs)ø9$# #uäu‘ $£Jn=sù ÇÐÏÈ‬‬

‫‪’ÎoTÎ) ÉQöqs)»tƒ tA$s% ôMn=sùr& !$£Jn=sù ( çŽt9ò2r& !#x‹»yd ’În1u‘ #x‹»yd tA$s% ZpxîΗ$t/ }§ôJ¤±9$# #uäu‘ $£Jn=sù ÇÐÐÈ tû,Îk!!$žÒ9$#‬‬

‫‪O$tRr& !$tBur ( $Zÿ‹ÏZym šßö‘F{$#ur ÅVºuq»yJ¡¡9$# t•sÜsù “Ï%©#Ï9 }‘Îgô_ur àMôg§_ur ’ÎoTÎ) ÇÐÑÈ tbqä.ÎŽô³è@ $£JÏiB Öäü“Ì•t/‬‬

‫‪$tB ß$%s{r& Iwur 4 Ç`1y‰yd ô‰s%ur «!$# ’Îû ’ÎoTþq’f¯»ptéBr& tA$s% 4 ¼çmãBöqs% ¼çm§_!%tnur‬‬ ‫‪ÇÐÒÈ šúüÏ.ÎŽô³ßJø9$# šÆÏB‬‬

‫@‪y#ø‹Ÿ2ur ÇÑÉÈ tbrã•ž2x‹tFs? Ÿxsùr& 3 $¸Jù=Ïã >äóÓx« ¨@à2 ’În1u‘ yìÅ™ur 3 $\«ø‹x© ’În1u‘ uä!$t±o„ br& HwÎ) ÿ¾ÏmÎ/ šcqä.ÎŽô³è‬‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﺛﺎﺑﺖ ﺑﻦ ﻗﺮﺓ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﻛﺮﺍﻳﺎ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪ ٢٢١‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﺻﲑﻓﻴﺎ ﲝﺎﺭﺍ ‪ ،‬ﻭﺍﺷﺘﻐﻞ‬
‫ﺑﺎﳍﻨﺪﺳﺔ ﻭﺍﻟﻄﺐ ﻭﻋﻠﻢ ﺍﻟﻔﻠﻚ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ ‪ ،‬ﻭﻗﺮﺑﻪ ﺍﳌﻌﺘﻀﺪ ‪ ،‬ﻭﻫﻮ ﺻﺎﺑﺊ ﻣﺸﺮﻙ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٨٨‬ﻫـ(‬
‫‪ .‬ﺍﻧﻈﺮ ‪) :‬ﺍﻟﻔﻬﺮﺳﺖ ( ﻻﺑﻦ ﺍﻟﻨﺪﱘ )ﺹ ‪(٣٨٠‬؛ ﻭ)ﺍﻷﻋﻼﻡ( ﻟﻠﺰﺭﻛﻠﻲ )‪. (٩٨ / ٢‬‬
‫)‪ (2‬ﻫﺬﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (3‬ﺃﻫﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺝ ﺩ ﻁ( ‪ ،‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻫﻞ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٥٢ ، ٥١‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٨٤ ، ٨٣ / ٥‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﻭﺑﲔ ﺍﻟﺸﺮﻙ ‪.‬‬

‫‪٧٤٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫&‪‘“r'sù 4 $YZ»sÜù=ß™ öNà6ø‹n=tæ ¾ÏmÎ/ öAÍi”t\ムöNs9 $tB «!$$Î/ OçGø.uŽõ°r& öNä3¯Rr& šcqèù$sƒrB Ÿwur öNçGò2uŽõ°r& !$tB ß$%s{r‬‬

‫‪y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur (#qãZtB#uä tûïÏ%©!$# ÇÑÊÈ šcqßJn=÷ès? ÷LäêZä. bÎ) ( Ç`øBF{$$Î/ ‘,ymr& Èû÷üs)ƒÌ•xÿø9$#‬‬

‫‪3 âä!$t±®S `¨B ;M»y_u‘yŠ ßìsùö•tR 4 ¾ÏmÏBöqs% 4’n?tã zOŠÏdºt•ö/Î) !$yg»oYøŠs?#uä !$uZçF¤fãm y7ù=Ï?ur ÇÑËÈ tbr߉tGôg•B Nèdur ß`øBF{$# ãNßgs9‬‬

‫)‪ . (1) { ÇÑÌÈ ÒOŠÎ=tæ íO‹Å3ym š•-/u‘ ¨bÎ‬ﻓﺈﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﻠﻚ ﻫﺬﻩ ﺍﻟﺴﺒﻴﻞ ﻷﻥ ﻗﻮﻣﻪ‬
‫ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻜﻮﺍﻛﺐ ﺃﺭﺑﺎﺑﺎ‪ ،‬ﻳﺪﻋﻮ‪‬ﺎ ﻭﻳﺴﺄﻟﻮ‪‬ﺎ‪ ،‬ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻫﻢ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻘﻼﺀ‬
‫ﻳﻌﺘﻘﺪ )‪ (2‬ﺃﻥ ﻛﻮﻛﺒﺎ ﻣﻦ ﺍﻟﻜﻮﺍﻛﺐ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮ‪‬ﺎ ﻣﻦ ﺩﻭﻥ‬
‫&‪óOçFZä. $¨B OçF÷ƒuät•sùr‬‬ ‫ﺍﷲ ﻋﻠﻰ ﻣﺬﻫﺐ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ }‬
‫)‪(3‬‬
‫‪{ ÇÐÐÈ tûüÏJn=»yèø9$# ¡>u‘ žwÎ) þ’Ík< Ar߉tã öNåk¨XÎ*sù‬‬ ‫&‪ÇÐÏÈ tbqãBy‰ø%F{$# ãNà2ät!$t/#uäur óOçFRr‬‬ ‫?‪ÇÐÎÈ tbr߉ç7÷ès‬‬

‫)‪. (5) { ÇËÐÈ ÈûïωökuŽy™ ¼çm¯RÎ*sù ’ÎTt•sÜsù “Ï%©!$# žwÎ‬‬ ‫)‪ÇËÏÈ tbr߉ç7÷ès? $£JÏiB Öä!#t•t/ ÓÍ_¯RÎ‬‬ ‫ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ )‪} (4‬‬
‫)‪(7‬‬ ‫)‪(6‬‬
‫ﺍﻟﻌﻠﻮﻳﺔ‪ ،‬ﻭﺷﺮﻛﻬﻢ‬ ‫ﻭﺍﳋﻠﻴﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﺃﻧﻜﺮ ﺷﺮﻛﻬﻢ ﺑﺎﻟﻜﻮﺍﻛﺐ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﳌﻦ ﻣﺎﺕ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﺃﻭ ﻫﻲ ﺃﻣﺜﺎﻝ‬ ‫ﺑﺎﻷﻭﺛﺎﻥ‪ ،‬ﺍﻟﱵ ﻫﻲ ﲤﺎﺛﻴﻞ ﻭﻃﻼﺳﻢ ﻟﺘﻠﻚ‬
‫‪žwÎ) #¸Œºx‹ã` óOßgn=yèyfsù‬‬ ‫ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻪ‪} :‬‬ ‫)‪(10‬‬
‫ﻭﺍﻟﺼﺎﳊﲔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻛﺴﺮ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺎﺕ ‪ . ٨٣ -٧٥‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﱂ ﻳﺴﺮﺩ ﺍﻵﻳﺎﺕ ﺇﳕﺎ ﺫﻛﺮ ﺃﻭﻝ ﺍﻵﻳﺔ ‪ ٧٥‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ ،‬ﰒ ﻗﺎﻝ ‪:‬‬
‫ﺇﱃ ﻗﻮﻟﻪ ‪ " :‬ﺇﻥ ﺭﺑﻚ ﻋﻠﻴﻢ ﺣﻜﻴﻢ " ‪ ،‬ﻭﻗﺪ ﺃﺧﻄﺄ ﰲ ﻟﻔﻆ ﺍﻵﻳﺔ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ " ﺣﻜﻴﻢ ﻋﻠﻴﻢ " ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ٨٣‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﻌﺘﻘﺪﻭﻥ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٧٧ -٧٥‬‬
‫)‪ (4‬ﺍﳋﻠﻴﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٢٧ ، ٢٦‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻌﺒﺎﺩﺓ ﺍﻟﻜﻮﺍﻛﺐ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﻌﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﺘﻠﻚ ﺍﻟﻜﻮﺍﻛﺐ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﲤﺎﺛﻴﻞ ‪.‬‬
‫)‪ (10‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﺫﻛﺮ ﺍﻷﺻﻨﺎﻡ ‪.‬‬

‫‪٧٤٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪. (1) { ÇÎÑÈ šcqãèÅ_ö•tƒ Ïmø‹s9Î) óOßg¯=yès9 öNçl°; #ZŽ•Î7Ÿ2‬‬

‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻭﻗﻊ ﻛﺜﲑﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺸﺮﻙ ﺑﺄﻫﻞ ﺍﻟﻘﺒﻮﺭ ﲟﺜﻞ‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻙ‬
‫ﺩﻋﺎﺋﻬﻢ‪ ،‬ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫)‪(4‬‬
‫ﺍﻟﺪﻋﺎﺀ ﷲ ﻭﺣﺪﻩ ﺧﺎﻟﺼﺎ ﻋﻨﺪ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺗﺘﻀﻤﻦ‬
‫ﺍﻟﻘﺒﻮﺭ؛ ﻟﺌﻼ ﻳﻔﻀﻲ ﺫﻟﻚ ﺇﱃ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺮ‪‬ﻢ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻭﺟﺪ ﻣﺎ ﻫﻮ ﻧﻮﻉ )‪ (5‬ﺍﻟﺸﺮﻙ‬
‫ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﺇﻟﻴﻬﻢ‪ ،‬ﺳﻮﺍﺀ ﻃﻠﺐ ﻣﻨﻬﻢ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ‪ ،‬ﻭﺗﻔﺮﻳﺞ ﺍﻟﻜﺮﺑﺎﺕ‪ ،‬ﺃﻭ ﻃﻠﺐ ﻣﻨﻬﻢ ﺃﻥ‬
‫ﻳﻄﻠﺒﻮﺍ ﺫﻟﻚ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ؟ ﺑﻞ ﻟﻮ ﺃﻗﺴﻢ ﻋﻠﻰ ﺍﷲ ﺑﺒﻌﺾ ﺧﻠﻘﻪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﻼﺋﻜﺔ‬
‫)‪(6‬‬
‫ﻛﻤﺎ ﻻ ﻳﻘﺴﻢ ﲟﺨﻠﻮﻕ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻭﻏﲑﻫﻢ؛ ﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻋﻨﺪ ﻗﱪﻩ‬
‫ﺍﻟﻘﺴﻢ ﻣﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻏﲑ ﻣﻨﻌﻘﺪ )‪ (7‬ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ‪.‬‬
‫ﻭﻫﻞ ﻫﻮ ‪‬ﻲ ﲢﺮﱘ ﺃﻭ ﺗﱰﻳﻪ ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ :‬ﺃﺻﺤﻬﻤﺎ‪ :‬ﺃﻧﻪ ‪‬ﻲ ﲢﺮﱘ )‪. (8‬‬
‫)‪(9‬‬
‫ﻭﱂ ﻳﺘﻨﺎﺯﻉ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻻ ﰲ ﺍﳊﻠﻒ ﺑﺎﻟﻨﱯ ‪ r‬ﺧﺎﺻﺔ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ ﻗﻮﻟﲔ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ‬
‫ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻛﺎﺑﻦ ﻋﻘﻴﻞ ﻃﺮﺩ ﺍﳋﻼﻑ )‪ (10‬ﰲ ﺍﳊﻠﻒ ﺑﺴﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻟﻜﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ‬
‫ﻋﻠﻴﻪ ﲨﻬﻮﺭ ﺍﻷﺋﻤﺔ‪ ،‬ﻛﻤﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻏﲑﻫﻢ‪ :‬ﺃﻧﻪ ﻻ ﻳﻨﻌﻘﺪ ﺍﻟﻴﻤﲔ ﲟﺨﻠﻮﻕ‬
‫ﺍﻟﺒﺘﻪ‪ ،‬ﻭﻻ ﻳﻘﺴﻢ ﲟﺨﻠﻮﻕ ﺍﻟﺒﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ )‪. (11‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ٥٨‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻙ ﺑﻌﺒﺎﺩﺓ ﺍﻟﻜﻮﺍﻛﺐ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﳌﻘﺒﻮﺭﻳﻦ ﻣﻦ ﺩﻋﺎﺋﻬﻢ ‪.‬‬
‫‪) ( (4‬ﺃ ﻁ( ‪ :‬ﺗﻀﻤﻦ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ﺯﺍﺩ ‪ :‬ﻳﻌﲏ ﺍﻹﻗﺴﺎﻡ ﺑﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﻌﺘﻘﺪ ‪.‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪(٢٠٩ ، ١٦٤ ، ١٦٢ / ١١‬؛ ﻭﺑﺪﺍﻳﺔ ﺍ‪‬ﺘﻬﺪ )‪(٥٠٠ ، ٤٩٩ / ٢‬؛ ﻭﳎﻤﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪ ، (١٢٦ ، ١٢٥ ، ٦٨ ، ٦٢ / ٣٣‬ﻭ)‪ ، (٢٤٣ / ٣٥‬ﻭ)‪. (٢٠٤ / ١‬‬
‫)‪ (9‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻟﻜﻦ ﺍﻟﻘﻮﻝ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻃﺮﺩﺍ ﻟﻠﺨﻼﻑ ‪.‬‬
‫)‪ (11‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻐﲏ ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ )‪(٢٠٩ / ١١‬؛ ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪. (٢٤٣ / ٣٥‬‬

‫‪٧٤٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻹﻗﺴﺎﻡ ﻋﻠﻰ ﺍﷲ ﺑﻨﺒﻴﻪ ﳏﻤﺪ ‪ r‬ﻣﺒﲏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ‪ ،‬ﻓﻔﻴﻪ ﻫﺬﺍ ﺍﻟﱰﺍﻉ‪ ،‬ﻭﻗﺪ ﻧﻘﻞ ﻋﻦ‬
‫ﺃﲪﺪ ﰲ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻨﱯ ‪ r‬ﰲ ) ﻣﻨﺴﻚ ﺍﳌﺮﻭﺯﻱ ( ﻣﺎ ﻳﻨﺎﺳﺐ ﻗﻮﻟﻪ ﺑﺎﻧﻌﻘﺎﺩ ﺍﻟﻴﻤﲔ ﺑﻪ‪ ،‬ﻟﻜﻦ‬
‫ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﺗﻨﻌﻘﺪ ﺍﻟﻴﻤﲔ ﺑﻪ‪ .‬ﻓﻜﺬﻟﻚ ﻫﺬﺍ )‪. (1‬‬
‫ﻭﺃﻣﺎ ﻏﲑﻩ‪ :‬ﻓﻤﺎ ﻋﻠﻤﺖ ﺑﲔ ﺍﻷﺋﻤﺔ )‪ (2‬ﻓﻴﻪ ﻧﺰﺍﻋﺎ ﺑﻞ ﻗﺪ ﺻﺮﺡ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻳ‪‬ﺴﺄﻝ )‪ (3‬ﻭﻳﻘﺴﻢ ﻋﻠﻴﻪ ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﺴﻢ ﻋﻠﻰ ﻏﲑﻩ ﺑﺬﻟﻚ‪،‬‬
‫ﻛﺎﻷﺩﻋﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺍﻟﺴﻨﻦ‪ } :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﺄﻥ ﻟﻚ ﺍﳊﻤﺪ‪ ،‬ﺃﻧﺖ ﺍﷲ ﺍﳌﻨﺎﻥ )‪ (4‬ﺑﺪﻳﻊ‬

‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻳﺎ ﺫﺍ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ { )‪. (5‬‬

‫ﺍﷲ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ‪،‬‬ ‫)‪(8‬‬

‫} ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﺄﻧﻚ ﺃﻧﺖ‬ ‫)‪(7‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ )‪" (6‬‬

‫ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ { )‪ (9‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ )‪ } (10‬ﺃﺳﺄﻟﻚ‬
‫ﺑﻜﻞ ﺍﺳﻢ ﻫﻮ ﻟﻚ ﲰﻴﺖ ﺑﻪ ﻧﻔﺴﻚ‪ ،‬ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﰲ ﻛﺘﺎﺑﻚ‪ ،‬ﺃﻭ ﻋﻠﻤﺘﻪ ﺃﺣﺪﺍ ﻣﻦ ﺧﻠﻘﻚ‪ ،‬ﺃﻭ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﺯﺍﺩ ‪ :‬ﻳﻌﲏ ﺍﻹﻗﺴﺎﻡ ‪ .‬ﻭﻫﻮ ﺗﻔﺴﲑ ﳌﺮﺟﻊ ﺍﻹﺷﺎﺭﺓ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﻣﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺄﻝ ﻭﺣﺪﻩ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺃﻧﺖ ﺍﳌﻨﺎﻥ ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻧﺖ ﺍﷲ ﺍﳊﻨﺎﻥ ﺍﳌﻨﺎﻥ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (١٢٦٨ / ٢) ، ( ٣٨٥٨‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ‬
‫ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ " )‪ . (٥٠٤ / ١‬ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﻃﺮﻳﻖ ﺃﺧﺮﻯ ﻭﺳﻜﺖ ﻋﻨﻪ )‪. (٤ / ١‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺍﻷﺧﲑ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺃﺳﻘﻂ ﺍﳊﺪﻳﺚ ﻭﺫﻛﺮ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ‪.‬‬
‫)‪ (8‬ﺃﻧﺖ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺑﺎﺏ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪-١٢٦٧ / ١) ، (٣٨٥٧‬‬
‫‪ ، (١٢٦٨‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ‬
‫ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﻭﱂ ﳜﺮﺟﺎﻩ " ‪ ،‬ﻭﺫﻛﺮ ﻟﻪ ﺷﺎﻫﺪ‪‬ﺍ ﺃﻳﻀﺎ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ )‪. (٥٠٤ / ١‬‬
‫)‪ (10‬ﰲ )ﺃ( ‪ :‬ﺍﻷﺧﲑ ‪.‬‬

‫‪٧٤٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﺳﺘﺄﺛﺮﺕ ﺑﻪ ﰲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻋﻨﺪﻙ { )‪ (2) (1‬ﻓﻬﺬﻩ ﺍﻷﺩﻋﻴﺔ ﻭﳓﻮﻫﺎ ﻣﺸﺮﻭﻋﺔ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ‪ " :‬ﺃﺳﺄﻟﻚ ﲟﻌﺎﻗﺪ )‪ (3‬ﺍﻟﻌﺰ ﻣﻦ ﻋﺮﺷﻚ " ﻓﻬﺬﺍ ﻓﻴﻪ ﻧﺰﺍﻉ‪ ،‬ﺭﺧﺺ ﻓﻴﻪ ﻏﲑ ﻭﺍﺣﺪ‬
‫‪‬ﻲﺀ ﺍﻷﺛﺮ ﺑﻪ‪ .‬ﻭﻧﻘﻞ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﻛﺮﺍﻫﺘﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﲔ )‪ (4‬ﺍﻟﻘﺪﻭﺭﻱ )‪ (5‬ﰲ ) ﺷﺮﺡ ﺍﻟﻜﺮﺧﻲ (‪ :‬ﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺍﻟﻮﻟﻴﺪ )‪ (6‬ﲰﻌﺖ‬
‫ﺃﺑﺎ ﻳﻮﺳﻒ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ‪ :‬ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﺪﻋﻮ ﺍﷲ ﺇﻻ ﺑﻪ‪ ،‬ﻭﺃﻛﺮﻩ ﺃﻥ‬
‫ﻳﻘﻮﻝ‪ :‬ﲟﻌﻘﺪ ﺍﻟﻌﺰ ﻣﻦ ﻋﺮﺷﻚ‪ ،‬ﺃﻭ ﲝﻖ ﺧﻠﻘﻚ )‪ . (8) (7‬ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﲟﻌﻘﺪ )‪ (9‬ﺍﻟﻌﺰ ﻣﻦ‬
‫)‪(10‬‬
‫ﻫﻮ ﺍﷲ‪ ،‬ﻓﻼ ﺃﻛﺮﻩ ﻫﺬﺍ‪ ،‬ﻭﺃﻛﺮﻩ‪ :‬ﲝﻖ ﻓﻼﻥ‪ ،‬ﺃﻭ ﲝﻖ ﺃﻧﺒﻴﺎﺋﻚ ﻭﺭﺳﻠﻚ‪ ،‬ﻭﲝﻖ‬ ‫ﻋﺮﺷﻪ‬
‫ﺍﻟﺒﻴﺖ ﻭﺍﳌﺸﻌﺮ ﺍﳊﺮﺍﻡ‪ ،‬ﺬﺍ ﺍﳊﻖ ﻳﻜﺮﻩ‪.‬‬
‫ﻗﺎﻟﻮﺍ ﲨﻴﻌ‪‬ﺎ‪ :‬ﻓﺎﳌﺴﺄﻟﺔ ﲞﻠﻘﻪ ﻻ ﲡﻮﺯ؛ ﻷﻧﻪ ﻻ ﺣﻖ ﻟﻠﺨﻠﻖ ﻋﻠﻰ ﺍﳋﺎﻟﻖ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﺴﺄﻝ‬
‫)‪(1‬‬ ‫)‪(12‬‬ ‫)‪(11‬‬
‫ﻫﻞ ﻫﻮ ﺳﺆﺍﻝ ﲟﺨﻠﻮﻕ ﺃﻭ‬ ‫ﺍﻟﻌﺰ ﻣﻦ ﻋﺮﺷﻚ‬ ‫ﻭﻟﻜﻦ ﻣﻌﻘﺪ‬ ‫ﲟﺎ ﻟﻴﺲ ﻣﺴﺘﺤﻘﺎ‬

‫)‪ (1‬ﺃﲪﺪ )‪. (٣٩١/١‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪(٤٥٢ ، ٣٩١ / ١‬ﰲ ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺑﺎﺏ ﺩﻋﺎﺀ ﺩﻓﻊ ﺍﻟﻜﺮﺏ ‪ ،‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﺇﻥ ﺳﻠﻢ ﻣﻦ ﺇﺭﺳﺎﻝ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ‪ ،‬ﻓﺈﻧﻪ ﳐﺘﻠﻒ ﰲ ﲰﺎﻋﻪ ﻋﻦ ﺃﺑﻴﻪ " )‪. (٥١٠ ، ٥٠٩ / ١‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﲟﻘﺎﻋﺪ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (5‬ﻫﻮ ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺪﻭﺭﻱ ‪ ،‬ﻣﻦ ﺃﻛﺎﺑﺮ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ )‪٣٦٢‬ﻫـ( ‪ ،‬ﻭﻛﺎﻥ ﺛﻘﺔ ﺻﺪﻭﻗﺎ ‪ ،‬ﺍﻧﺘﻬﺖ‬
‫ﺇﻟﻴﻪ ﺭﻳﺎﺳﺔ ﺍﳊﻨﻔﻴﺔ ﰲ ﺯﻣﻨﻪ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪٤٢٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ )ﺹ ‪(٣١ ، ٣٠‬؛ ﻭﺍﻟﻠﺒﺎﺏ )‪. (٢٠ ، ١٩ / ٣‬‬
‫)‪ (6‬ﻫﻮ ‪ :‬ﺑﺸﺮ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﻜﻨﺪﻱ ‪ ،‬ﺍﻟﻘﺎﺿﻲ ‪ ،‬ﺍﳊﻨﻔﻲ ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﰊ ﻳﻮﺳﻒ ‪ ،‬ﻭﻛﺎﻥ ﺻﺎﳊﺎ ﻋﺎﺑﺪﺍ‬
‫ﻭﺍﺳﻊ ﺍﻟﻔﻘﻪ ‪ ،‬ﺛﻘﺔ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ )‪٢٣٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ )ﺹ ‪(٥٥ ، ٥٤‬؛ ﻭﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ )‪، (٣٥ / ٢‬‬
‫)ﺕ‪. (١٢٠‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﺃﻭ ﲝﻖ ﻓﻼﻥ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﻷﰊ ﻳﻮﺳﻒ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ‪ :‬ﲟﻘﻌﺪ ‪.‬‬
‫)‪ (10‬ﰲ ‪) :‬ﺃ( ‪ :‬ﻣﻦ ﻋﺮﺷﻲ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻣﻦ ﻋﺮﺷﻚ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (12‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻘﻌﺪ ‪.‬‬

‫‪٧٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺧﺎﻟﻖ ؟ ﻓﻴﻪ ﻧﺰﺍﻉ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﻠﺬﻟﻚ ﺗﻨﺎﺯﻋﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﺃﺑﻮ ﻳﻮﺳﻒ ﺑﻠﻐﻪ ﺍﻷﺛﺮ ﻓﻴﻪ‪ " :‬ﺃﺳﺄﻟﻚ‬
‫)‪(2‬‬
‫ﺍﻟﻌﺰ ﻣﻦ ﻋﺮﺷﻚ ﻭﻣﻨﺘﻬﻰ ﺍﻟﺮﲪﺔ ﻣﻦ ﻛﺘﺎﺑﻚ‪ ،‬ﻭﺑﺎﲰﻚ ﺍﻷﻋﻈﻢ ﻭﺟﺪﻙ ﺍﻷﻋﻠﻰ‬ ‫ﲟﻌﺎﻗﺪ‬
‫ﻭﻛﻠﻤﺎﺗﻚ ﺍﻟﺘﺎﻣﺔ " ﻓﺠﻮﺯﻩ ﻟﺬﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻧﺎﺯﻉ ﰲ ﻫﺬﺍ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ‬
‫ﺍﻟﻨﱯ ‪ r‬ﰲ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻪ ﺍﳋﺎﺭﺝ ﺇﱃ ﺍﻟﺼﻼﺓ‪ } :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﲝﻖ ﺍﻟﺴﺎﺋﻠﲔ‬
‫ﻋﻠﻴﻚ‪ ،‬ﻭﲝﻖ ﳑﺸﺎﻱ ﻫﺬﺍ‪ ،‬ﻓﺈﱐ ﱂ ﺃﺧﺮﺝ ﺃﺷﺮ‪‬ﺍ ﻭﻻ ﺑﻄﺮ‪‬ﺍ‪ ،‬ﻭﻻ ﺭﻳﺎﺀ‪ ،‬ﻭﻻ ﲰﻌﺔ‪ ،‬ﺧﺮﺟﺖ ﺍﺗﻘﺎﺀ‬
‫ﺳﺨﻄﻚ ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻚ‪ ،‬ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﻨﻘﺬﱐ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻥ ﺗﻐﻔﺮ ﱄ { )‪. (4) (3‬‬

‫ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﲪﺰﺓ‬ ‫)‪(5‬‬

‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ } ‪{ 4 tP%tnö‘F{$#ur ¾ÏmÎ/ tbqä9uä!$|¡s? “Ï%©!$# ©!$# (#qà)¨?$#ur‬‬
‫ﻭﻏﲑﻩ ﳑﻦ ﺧﻔﺾ ) ﺍﻷﺭﺣﺎﻡ (‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺗﻔﺴﲑﻫﺎ‪ :‬ﺃﻱ ﻳﺘﺴﺎﺀﻟﻮﻥ ﺑﻪ ﻭﺑﺎﻷﺭﺣﺎﻡ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪:‬‬
‫ﺳﺄﻟﺘﻚ ﺑﺎﷲ ﻭﺑﺎﻟﺮﺣﻢ‪ .‬ﻭﻣﻦ ﺯﻋﻢ ﻣﻦ ﺍﻟﻨﺤﺎﺓ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﺍ‪‬ﺮﻭﺭ ﺇﻻ‬
‫ﺑﺎﻋﺎﺩﺓ ﺍﳉﺎﺭ‪ ،‬ﻓﺈﳕﺎ ﻗﺎﻟﻪ ﳌﺎ ﺭﺃﻯ ﻏﺎﻟﺐ ﺍﻟﻜﻼﻡ ﺑﺈﻋﺎﺩﺓ ﺍﳉﺎﺭ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ ﲰﻊ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺮﰊ‬
‫‪ -‬ﻧﺜﺮﻩ ﻭﻧﻈﻤﻪ ‪ -‬ﺍﻟﻌﻄﻒ ﺑﺪﻭﻥ ﺫﻟﻚ ﻛﻤﺎ ﺣﻜﻰ ﺳﻴﺒﻮﻳﻪ‪ " :‬ﻣﺎ ﻓﻴﻬﺎ ﻏﲑﻩ ﻭﻓﺮﺳﻪ " )‪ (6‬ﻭﻻ‬
‫ﺿﺮﻭﺭﺓ ﻫﻨﺎ‪ ،‬ﻛﻤﺎ ﻳﺪﻋﻰ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻋﻤﺮ‬
‫ﻗﺎﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻛﻨﺎ ﺇﺫﺍ ﺃﺟﺪﺑﻨﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻨﺎ ﻓﺘﺴﻘﻴﻨﺎ‪ ،‬ﻭﺇﻧﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﻌﻢ ﻧﺒﻴﻨﺎ‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻣﻨﺘﻬﻰ ﺍﻟﺮﲪﺔ )ﺳﻄﺮﺍﻥ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (2‬ﰲ ‪) :‬ﺝ ﺩ( ‪ :‬ﲟﻘﺎﻋﺪ ‪.‬‬
‫)‪ (3‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ، (٧٧٨‬ﺃﲪﺪ )‪. (٢١/٣‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﺑﺎﺏ ﺍﳌﺸﻲ ﺇﱃ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٢٥٦ / ١) ، (٧٧٨‬ﻭﻛﺘﺐ‬
‫ﺍﳌﻌﻠﻖ )ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ( ‪ " :‬ﻗﺎﻝ ﰲ ﺍﻟﺰﻭﺍﺋﺪ ‪ :‬ﻫﺬﺍ ﺇﺳﻨﺎﺩﻩ ﻣﺴﻠﺴﻞ ﺑﺎﻟﻀﻌﻔﺎﺀ ‪ ،‬ﻋﻄﻴﺔ ﻭﻫﻮ ﺍﻟﻌﻮﰲ ﻭﻓﻀﻴﻞ‬
‫ﺑﻦ ﻣﺮﺯﻭﻕ ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﺑﻦ ﺍﳌﻮﻓﻖ ‪ ،‬ﻛﻠﻬﻢ ﺿﻌﻔﺎﺀ ‪ .‬ﻟﻜﻦ ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﻃﺮﻳﻖ ﻓﻀﻴﻞ ﺑﻦ ﻣﺮﺯﻭﻕ‬
‫‪ ،‬ﻓﻬﻮ ﺻﺤﻴﺢ ﻋﻨﺪﻩ " )‪ ، (٢٥٦ / ١‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (٢١ / ٣‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﳌﺆﻟﻒ ﺇﱃ ﺃﻥ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻋﻄﻴﺔ‬
‫ﺍﻟﻌﻮﰲ ﻭﻓﻴﺔ ﺿﻌﻒ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻗﻮﻝ ﺍﳌﺆﻟﻒ ﻓﻴﻪ )‪. (٣٢٣ / ٢‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١‬‬
‫)‪ (6‬ﺑﻌﻀﻬﻢ ﻳﺬﻛﺮﻫﺎ ﻋﻦ ﻗﻄﺮﺏ ‪ :‬ﺍﻧﻈﺮ )ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ﺇﱃ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ ( )ﺹ ‪. (٥٠٦‬‬

‫‪٧٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺎﺳﻘﻨﺎ " ﻓﻴﺴﻘﻮﻥ )‪. (1‬‬

‫ﻭﰲ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﳘﺎ‪ :‬ﺣﺪﻳﺚ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ‬
‫)‪(2‬‬
‫ﻭﻏﲑﳘﺎ‪ " :‬ﺃﻧﻪ ﺟﺎﺀ ﺍﻟﻨﱯ ‪ r‬ﻓﺴﺄﻟﻪ ﺃﻥ ﻳﺪﻋﻮ ﺍﷲ ﺃﻥ ﻳﺮﺩ ﺑﺼﺮﻩ ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺘﻮﺿﺄ ﻓﻴﺼﻠﻲ‬
‫ﺭﻛﻌﺘﲔ ﻭﻳﻘﻮﻝ‪ } :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ‪ ،‬ﻭﺃﺗﻮﺟﻪ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻚ ﳏﻤﺪ ﻧﱯ ﺍﻟﺮﲪﺔ‪ ،‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻳﺎ‬

‫ﻓﺪﻋﺎ ﺍﷲ‪،‬‬ ‫)‪(4‬‬

‫ﺍﻟﻠﻬﻢ ﻓﺸﻔﻌﻪ ﰲ {‬ ‫)‪(3‬‬
‫ﻧﱯ ﺍﷲ ﺇﱐ ﺃﺗﻮﺟﻪ ﺑﻚ ﺇﱃ ﺭﰊ ﰲ ﺣﺎﺟﱵ ﻟﺘﻘﻀﻴﻬﺎ‬
‫ﻓﺮﺩ ﺍﷲ )‪ (5‬ﻋﻠﻴﻪ ﺑﺼﺮﻩ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺃﻥ ﻳﻘﺎﻝ‪:‬‬
‫‪šc%x.ur‬‬ ‫ﺃﻭﻻ‪ :‬ﻻ ﺭﻳﺐ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﺣﻘﺎ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }‬
‫)‪(7‬‬
‫‪ (6) { ÇÍÐÈ tûüÏZÏB÷sßJø9$# çŽóÇnS $oYø‹n=tã $ˆ)ym‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } ‪{ ( spyJôm§•9$# ÏmÅ¡øÿtR 4’n?tã öNä3š/u‘ |=tGx.‬‬

‫ﻗﺎﻝ ﳌﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻭﻫﻮ ﺭﺩﻳﻔﻪ‪ } :‬ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﺃﺗﺪﺭﻱ ﻣﺎ‬ ‫)‪(8‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪r‬‬
‫ﺣﻖ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ؟ ﻗﻠﺖ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ " :‬ﺣﻘﻪ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﺒﺪﻭﻩ‪ ،‬ﻭﻻ ﻳﺸﺮﻛﻮﺍ‬
‫ﺑﻪ ﺷﻴﺌﺎ‪ .‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ؟ " ﻗﻠﺖ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪.‬‬

‫)‪ (1‬ﻣﺮ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ ﺏ( ‪ :‬ﻭﻳﺼﻠﻲ ‪.‬‬
‫)‪ (3‬ﻛﺬﺍ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﺍﳌﺨﻄﻮﻃﺎﺕ ‪ ،‬ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻟﺘﻘﻀﻰ ﱄ "؛ ﻭﰲ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ " :‬ﻟﺘﻘﻀﻰ "؛ ﻭﰲ ﺍﳌﺴﻨﺪ ‪ " :‬ﻓﺘﻘﻀﻰ‬
‫ﱄ"‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ‪ ،‬ﺑﺎﺏ )‪ ، ( ٥٦٩ / ٥ ) ، ( ١١٩‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﺻﺤﻴﺢ ﻏﺮﻳﺐ ﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ " ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺻﻼﺓ‬
‫ﺍﳊﺎﺟﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٤١ / ١ ) ، ( ١٣٨٥‬ﰒ ﻗﺎﻝ ‪ " :‬ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ) ‪١‬‬
‫‪ ، (٤٤٢ /‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪. ( ١٣٨ / ٤‬‬
‫)‪ (5‬ﰲ )ﺏ ﻁ( ‪ :‬ﻓﺮﺩ ﻋﻠﻴﻪ ﺑﺼﺮﻩ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٧‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥٤‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ ( ‪ :‬ﳌﺎ ﻗﺎﻝ ﳌﻌﺎﺫ ‪.‬‬

‫‪٧٤٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻬﺬﺍ ﺣﻖ ﻭﺟﺐ ﺑﻜﻠﻤﺎﺗﻪ ﺍﻟﺘﺎﻣﺔ ﻭﻭﻋﺪﻩ‬ ‫)‪(2) (1‬‬

‫ﻗﺎﻝ‪ " :‬ﺣﻘﻬﻢ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻌﺬ‪‬ﻢ {‬
‫ﺍﻟﺼﺎﺩﻕ‪.‬‬
‫)‪(3‬‬
‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻭﺟﻮﺏ ﻣﺎ ﳚﺐ ﺑﻮﻋﺪﻩ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﺗﻨﺎﺯﻋﻮﺍ‪ :‬ﻫﻞ ﻳﻮﺟﺐ‬
‫‪4’n?tã öNä3š/u‘ |=tGx.‬‬ ‫ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ؟ ﻋﻠﻰ ﻗﻮﻟﲔ‪ .‬ﻭﻣﻦ ﺟﻮﺯ ﺫﻟﻚ ﺍﺣﺘﺞ ﺑﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪} :‬‬

‫‪ ، (4) { ( spyJôm§•9$# ÏmÅ¡øÿtR‬ﻭﺑﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ )‪ (5‬ﺍﻟﺼﺤﻴﺢ‪ } :‬ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ‬

‫ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ { )‪ (7) (6‬ﻭﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﻣﺒﺴﻮﻁ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪.‬‬
‫)‪(8‬‬
‫ﻭﺃﻣﺎ ﺍﻹﳚﺎﺏ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺘﺤﺮﱘ ﺑﺎﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺧﻠﻘﻪ‪ ،‬ﻓﻬﺬﺍ ﻗﻮﻝ ﺍﻟﻘﺪﺭﻳﺔ‬
‫ﻭﻫﻮ ﻗﻮﻝ ﻣﺒﺘﺪﻉ ﳐﺎﻟﻒ ﻟﺼﺤﻴﺢ ﺍﳌﻨﻘﻮﻝ ﻭﺻﺮﻳﺢ ﺍﳌﻌﻘﻮﻝ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ )‪ (9‬ﻭﻣﻠﻴﻜﻪ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺷﺎﺀ ﻛﺎﻥ ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺒﺎﺩ ﻻ‬
‫ﻳﻮﺟﺒﻮﻥ ﻋﻠﻴﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺎﻟﻮﺟﻮﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻛﺘﺐ ﻋﻠﻰ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (٥٦٢٢‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (٣٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ )‪ ، (٢٦٤٣‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪، (٤٢٩٦‬‬
‫ﺃﲪﺪ )‪. (٢٤٢/٥‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ ‪ ،‬ﺑﺎﺏ ﺇﺭﺩﺍﻑ ﺍﻟﺮﺟﻞ ﺧﻠﻒ ﺍﻟﺮﺟﻞ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، ، (٥٩٦٧‬‬
‫‪ (٣٩٨ -٣٩٧‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ )‪ ، (٥٩ ، ٥٨ / ١) ، (١٠‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (٣٠‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻻ ﺃﻥ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻳﺴﺘﺤﻖ )ﺗﺴﻌﺔ ﺳﻄﻮﺭ ﺗﻘﺮﻳﺒﺎ ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. ٥٤ :‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺼﺤﻴﺢ ‪.‬‬
‫)‪ (6‬ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ )‪ ، (٢٥٧٧‬ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (٢٤٩٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ‬
‫)‪ ، (٤٢٥٧‬ﺃﲪﺪ )‪ ، (١٥٤/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ )‪. (٢٧٨٨‬‬
‫)‪ (7‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﱪ ‪ ،‬ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﻈﻠﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٢٥٧٧‬‬
‫)‪. (١٩٩٤ / ٤‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪) :‬ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﳋﻤﺴﺔ ( ﻟﻠﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ )ﺹ ‪، (٦٤٧ -٦٤٥ ، ٣٤٥ ، ٣١٧ -٣١٤ ، ١٢٣‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ )ﺹ‪. (١١٦‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺭﺑﻪ ﻭﻣﻠﻴﻜﻪ ‪.‬‬

‫‪٧٥٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﻻ ﺃﻥ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻳﺴﺘﺤﻖ ﻋﻠﻰ ﺍﷲ ﺷﻴﺌﺎ‪ ،‬ﻛﻤﺎ ﻳﻜﻮﻥ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ‬
‫ﻟﻠﻤﺨﻠﻮﻕ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻕ؛ ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﳌﻨﻌﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺑﻜﻞ ﺧﲑ ﻓﻬﻮ ﺍﳋﺎﻟﻖ ﳍﻢ ﻭﻫﻮ‬
‫ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﻫﻮ ﺍﳌﻴﺴﺮ ﳍﻢ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ .‬ﻭﻣﻦ ﺗﻮﻫﻢ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ‬
‫ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﳓﻮﻫﻢ )‪ (3‬ﺃ‪‬ﻢ ﻳﺴﺘﺤﻘﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﺍﻷﺟﲑ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﺄﺟﺮﻩ؛‬
‫ﻓﻬﻮ ﺟﺎﻫﻞ ﰲ ﺫﻟﻚ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ‪ :‬ﱂ ﺗﻜﻦ ﺍﻟﻮﺳﻴﻠﺔ ﺇﻟﻴﻪ ﺇﻻ ﲟﺎ ﻣﻦ ﺑﻪ ﻣﻦ ﻓﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ‪ ،‬ﻭﺍﳊﻖ ﺍﻟﺬﻱ‬
‫)‪(4‬‬
‫ﻣﺎ ﺃﻭﺟﺒﻪ ﻏﲑﻩ‬ ‫ﻟﻌﺒﺎﺩﻩ ﻫﻮ ﻣﻦ ﻓﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﳌﻌﺎﻭﺿﺔ‪ ،‬ﻭﻻ ﻣﻦ ﺑﺎﺏ‬
‫ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ )‪ (5‬ﻳﺘﻌﺎﱃ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫)‪(6‬‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﻭﻋﺪ ﺃﺻﺤﺎ‪‬ﺎ‬ ‫ﻭﺇﺫﺍ ﺳﺌﻞ ﲟﺎ ﺟﻌﻠﻪ ﺳﺒﺒﺎ ﻟﻠﻤﻄﻠﻮﺏ ﻣﻦ‬
‫ﺑﻜﺮﺍﻣﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﳚﻌﻞ ﳍﻢ ﳐﺮﺟﺎ‪ ،‬ﻭﻳﺮﺯﻗﻬﻢ ﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺒﻮﻥ‪ ،‬ﻓﻴﺴﺘﺠﻴﺐ ﺩﻋﺎﺀﻫﻢ‪ ،‬ﻭﻣﻦ‬
‫ﺃﺩﻋﻴﺔ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺷﻔﺎﻋﺔ ﺫﻭﻱ ﺍﻟﻮﺟﺎﻫﺔ ﻋﻨﺪﻩ‪ ،‬ﻓﻬﺬﺍ ﺳﺆﺍﻝ ﻭﺗﺴﺒﺐ ﲟﺎ ﺟﻌﻠﻪ ﻫﻮ‬
‫ﺳﺒﺒﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺳﺌﻞ ﺑﺸﻲﺀ ﻟﻴﺲ ﺳﺒﺒﺎ ﻟﻠﻤﻄﻠﻮﺏ‪ :‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺇﻗﺴﺎﻣﺎ ﻋﻠﻴﻪ ﺑﻪ )‪ (7‬ﻓﻼ ﻳﻘﺴﻢ‬
‫ﻋﻠﻰ ﺍﷲ ﲟﺨﻠﻮﻕ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺳﺆﺍﻻ ﲟﺎ ﻻ ﻳﻘﺘﻀﻲ ﺍﳌﻄﻠﻮﺏ ﻓﻴﻜﻮﻥ ﻋﺪﱘ ﺍﻟﻔﺎﺋﺪﺓ‪،‬‬
‫)‪(8‬‬
‫ﻓﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺆﻣﻨﻮﻥ ﳍﻢ ﺣﻖ ﻋﻠﻰ ﺍﷲ ﺑﻮﻋﺪﻩ ﺍﻟﺼﺎﺩﻕ ﳍﻢ‪ ،‬ﻭﺑﻜﻠﻤﺎﺗﻪ ﺍﻟﺘﺎﻣﺔ‪ ،‬ﻭﺭﲪﺘﻪ ﳍﻢ‬
‫ﺃﻥ ﳝﻨﻌﻬﻢ‪ ،‬ﻭﻻ ﻳﻌﺬ‪‬ﻢ‪ ،‬ﻭﻫﻢ ﻭﺟﻬﺎﺀ ﻋﻨﺪﻩ‪ ،‬ﻳﻘﺒﻞ ﻣﻦ ﺷﻔﺎﻋﺘﻬﻢ ﻭﺩﻋﺎﺋﻬﻢ‪ ،‬ﻣﺎ ﻻ ﻳﻘﺒﻠﻪ ﻣﻦ‬
‫ﺩﻋﺎﺀ ﻏﲑﻫﻢ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺃﺳﺄﻟﻚ ﲝﻖ ﻓﻼﻥ‪ ،‬ﻭﻓﻼﻥ ﱂ ﻳﺪﻉ ﻟﻪ‪ ،‬ﻭﻫﻮ ﱂ ﻳﺴﺄﻟﻪ ﺑﺎﺗﺒﺎﻋﻪ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺘﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺮﲪﺔ ﻭﺣﺮﻡ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻛﻤﺎ ﻳﺴﺘﺤﻘﻪ ﺍﳌﺨﻠﻮﻕ ﻓﺈﻥ ﺍﷲ ‪.‬‬
‫)‪ (3‬ﻭﳓﻮﻫﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ ﻁ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﻭﻻ ﳑﺎ ﺃﻭﺟﺒﻪ ‪.‬‬
‫)‪ (5‬ﰲ _ﺏ ﺝ ﺩ( ‪ :‬ﺳﺒﺤﺎﻧﻪ ﻫﻮ ‪ .‬ﺑﺰﻳﺎﺩﺓ ‪ :‬ﻫﻮ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﻭﻻ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺃﻥ ﻳﻨﺼﺮﻫﻢ ﻭﻻ ﳜﺬﳍﻢ ‪.‬‬

‫‪٧٥١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﺬﻟﻚ ﺍﻟﺸﺨﺺ ﻭﳏﺒﺘﻪ ﻭﻃﺎﻋﺘﻪ‪ ،‬ﺑﻞ ﺑﻨﻔﺲ ﺫﺍﺗﻪ‪ ،‬ﻭﻣﺎ ﺟﻌﻠﻪ ﻟﻪ ﺭﺑﻪ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﱂ ﻳﻜﻦ ﻗﺪ‬
‫ﺳﺄﻟﻪ ﺑﺴﺒﺐ ﻳﻮﺟﺐ ﺍﳌﻄﻠﻮﺏ‪.‬‬

‫‪٧٥٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‬

‫ﻭﺣﻴﻨﺌﺬ ﻓﻴﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﷲ )‪ (1‬ﻭﺳﺆﺍﻟﻪ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﺃﻣﺮ ‪‬ﺎ‪،‬‬
‫ﻛﺪﻋﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺁﻭﻭﺍ ﺇﱃ ﺍﻟﻐﺎﺭ ﺑﺄﻋﻤﺎﳍﻢ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺑﺪﻋﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‬
‫ﻭﺷﻔﺎﻋﺘﻬﻢ )‪ (2‬ﻓﻬﺬﺍ ﳑﺎ ﻻ ﻧﺰﺍﻉ ﻓﻴﻪ‪ ،‬ﺑﻞ ﻫﺬﺍ ﻣﻦ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ‪‬ﺎ ﰲ ﻗـﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬
‫& ‪y7 Í´ ¯» s9 'ré‬‬ ‫ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ }‬ ‫)‪(3‬‬
‫} ‪{ s's#‹Å™uqø9$# Ïmø‹s9Î) (#þqäótGö/$#ur ©!$# (#qà)®?$# (#qãZtB#uä šúïÏ%©!$# $yg•ƒr'¯»tƒ‬‬
‫‪šcqèù$s ƒs †ur ¼çmt GyJôm u‘ tbqã_ö•t ƒur Ü>t•ø %r & öNå kš‰ r& s's#‹Å™ uqø9 $# ÞOÎ gÎn /u‘ 4’n<Î) šc qäótG ö6t ƒ šc qããô ‰tƒ tûïÏ %©! $#‬‬

‫‪ (4) { 4 ÿ¼çmt/#x‹tã‬ﻓﺈﻥ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻮﺳﻴﻠﺔ ﺇﻟﻴﻪ‪ ،‬ﻫﻮ‪ :‬ﻃﻠﺐ ﻣﻦ ﻳﺘﻮﺳﻞ ﺑﻪ‪ ،‬ﺃﻱ ﻳﺘﻮﺻﻞ ﻭﻳﺘﻘﺮﺏ ﺑﻪ‬
‫ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻟﺴﺆﺍﻝ ﻟﻪ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﻪ‪ ،‬ﺭﻏﺒﺔ ﺇﻟﻴﻪ ﰲ ﺟﻠﺐ ﺍﳌﻨﺎﻓﻊ ﻭﺩﻓﻊ ﺍﳌﻀﺎﺭ‪.‬‬
‫ﻭﻟﻔﻆ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﺍﻟﺪﻋﺎﺀ ﲟﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﲟﻌﲎ ﺍﳌﺴﺄﻟﺔ‪،‬‬
‫)‪(6‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻛﻞ ﻣﻨﻬﻤﺎ ﻳﺴﺘﻠﺰﻡ )‪ (5‬ﺍﻵﺧﺮ‪ ،‬ﻟﻜﻦ ﺍﻟﻌﺒﺪ ﻗﺪ ﺗﱰﻝ ﺑﻪ ﺍﻟﻨﺎﺯﻟﺔ ﻓﻴﻜﻮﻥ ﻣﻘﺼﻮﺩﻩ‬
‫ﻃﻠﺐ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﺗﻔﺮﻳﺞ ﻛﺮﺑﺎﺗﻪ‪ ،‬ﻓﻴﺴﻌﻰ ﰲ ﺫﻟﻚ ﺑﺎﻟﺴﺆﺍﻝ ﻭﺍﻟﺘﻀﺮﻉ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﰒ ﻳﻜﻮﻥ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻗﺼﺪﻩ ﺣﺼﻮﻝ ﺫﻟﻚ ﺍﳌﻄﻠﻮﺏ‪ :‬ﻣﻦ ﺍﻟﺮﺯﻕ ﻭﺍﻟﻨﺼﺮ‬
‫ﻭﺍﻟﻌﺎﻓﻴﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﰒ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﻳﻔﺘﺢ ﻟﻪ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ‪ U‬ﻭﻣﻌﺮﻓﺘﻪ ﻭﳏﺒﺘﻪ‪،‬‬
‫ﻭﺍﻟﺘﻨﻌﻢ ﺑﺬﻛﺮﻩ ﻭﺩﻋﺎﺋﻪ‪ ،‬ﻣﺎ ﻳﻜﻮﻥ ﻫﻮ ﺃﺣﺐ ﺇﻟﻴﻪ ﻭﺃﻋﻈﻢ ﻗﺪﺭﺍ ﻋﻨﺪﻩ ﻣﻦ ﺗﻠﻚ ﺍﳊﺎﺟﺔ ﺍﻟﱵ‬
‫ﳘﺘﻪ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺑﻌﺒﺎﺩﻩ‪ ،‬ﻳﺴﻮﻗﻬﻢ )‪ (7‬ﺑﺎﳊﺎﺟﺎﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺇﱃ ﺍﳌﻘﺎﺻﺪ ﺍﻟﻌﻠﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﻭﺭﺳﻮﻟﻪ ‪ .‬ﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬

‫)‪ (2‬ﻗﺪ ﻓﺼﻞ ﺍﳌﺆﻟﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺘﺎﺏ ﻣﺴﺘﻘﻞ ﻭﻫﻮ ﻛﺘﺎﺏ ‪ :‬ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ ‪ .‬ﻣﻄﺒﻮﻉ ‪،‬‬
‫ﻓﻠﲑﺍﺟﻊ ﻓﺈﻧﻪ ﻣﻔﻴﺪﺍ ﺟﺪﺍ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣٥‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥٧‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻣﺴﺘﻠﺰﻡ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻣﻘﺼﻮﺩ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻳﺸﻮﻗﻬﻢ ‪.‬‬

‫‪٧٥٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﻳﻔﻌﻞ ﺍﻟﻌﺒﺪ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﺑﺘﺪﺍﺀ ﻷﺟﻞ ﺍﻟﻌﺒﺎﺩﺓ ﷲ‪ ،‬ﻭﺍﻟﻄﺎﻋﺔ ﻟﻪ‪ ،‬ﻭﳌﺎ ﻋﻨﺪﻩ ﻣﻦ ﳏﺒﺘﻪ‬
‫)‪(1‬‬
‫ﺫﻟﻚ ﻳﺘﻀﻤﻦ ﺣﺼﻮﻝ ﺍﻟﺮﺯﻕ ﻭﺍﻟﻨﺼﺮ‬ ‫ﻭﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﺧﺸﻴﺘﻪ‪ ،‬ﻭﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ . (2) { 4 ö/ä3s9 ó=ÉftGó™r& þ’ÎTqãã÷Š$# ãNà6š/u‘ tA$s%ur } :‬ﻭﻗﺎﻝ ﺍﻟﻨﱯ ‪ r‬ﰲ‬

‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ‪ } :‬ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ { )‪ ، (3‬ﰒ ﻗﺮﺃ ﻗﻮﻟﻪ‬

‫ﺗﻌﺎﱃ‪ . (4) { 4 ö/ä3s9 ó=ÉftGó™r& þ’ÎTqãã÷Š$# ãNà6š/u‘ tA$s%ur } :‬ﻭﻗﺪ ﻓﺴﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻊ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﻜﻼ ﺍﻟﻨﻮﻋﲔ‪ " :‬ﺍﺩﻋﻮﱐ " ﺃﻱ ﺍﻋﺒﺪﻭﱐ ﻭﺃﻃﻴﻌﻮﺍ ﺃﻣﺮﻱ؛ ﺃﺳﺘﺠﻴﺐ ﺩﻋﺎﺀﻛﻢ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺳﻠﻮﱐ‬
‫ﺃﻋﻄﻜﻢ‪ ،‬ﻭﻛﻼ ﺍﳌﻌﻨﻴﲔ )‪ (5‬ﺣﻖ )‪. (6‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﰲ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺣﺪﻳﺚ ﺍﻟﱰﻭﻝ‪ } :‬ﻳﱰﻝ ﺭﺑﻨﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‬
‫ﻛﻞ ﻟﻴﻠﺔ ﺣﲔ ﻳﺒﻘﻰ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻷﺧﲑ ﻓﻴﻘﻮﻝ ﻣﻦ ﻳﺪﻋﻮﱐ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ‪ ،‬ﻣﻦ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ‪،‬‬
‫ﻣﻦ ﻳﺴﺘﻐﻔﺮﱐ ﻓﺄﻏﻔﺮ ﻟﻪ‪ .‬ﺣﱴ ﻳﻄﻠﻊ ﺍﻟﻔﺠﺮ { )‪ (8) (7‬ﻓﺬﻛﺮ ﺃﻭﻻ‪ :‬ﺇﺟﺎﺑﺘﻪ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﰒ ﺫﻛﺮ‪:‬‬
‫ﺇﻋﻄﺎﺀ ﺍﻟﺴﺎﺋﻞ‪ ،‬ﻭﺍﳌﻐﻔﺮﺓ ﻟﻠﻤﺴﺘﻐﻔﺮ‪ ،‬ﻓﻬﺬﺍ ﺟﻠﺐ ﺍﳌﻨﻔﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﺩﻓﻊ ﺍﳌﻀﺮﺓ‪ ،‬ﻭﻛﻼﳘﺎ ﻣﻘﺼﻮﺩ‬

‫)‪ (1‬ﻛﺎﻥ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٠‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (٢٩٦٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ )‪. (٣٨٢٨‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٦١ / ٢) ، (١٤٧٩‬؛ ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٣٧٢‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ " )‪(٤٥٦ / ٥‬؛‬
‫ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٢٥٨ / ٢ ، (٣٨٢٨‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻨﻮﻋﲔ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪) :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ( ﻟﻠﺸﻮﻛﺎﱐ )‪(٤٩٨ / ٤‬؛ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٥٢ ، ٥١ / ٢٤) ، (٩٤ ، ٩٣ / ٢‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (١٠٩٤‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ، (٧٥٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٣٤٩٨‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻟﺼﻼﺓ )‪ ، (١٣١٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٣٦٦‬ﺃﲪﺪ )‪ ، (٢٦٥/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ‬
‫)‪ ، (٤٩٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٧٩‬‬
‫)‪ (8‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻬﺠﺪ ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﻼﺓ ﰲ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٢٩ / ٣) ، (١١٤٥‬‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ ﺁﺧﺮ ﺍﻟﻠﻴﻞ‬
‫ﻭﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٥٢٣ -٥٢١ / ١) ، (٧٥٨‬‬

‫‪٧٥٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺪﺍﻋﻲ ﺍ‪‬ﺎﺏ‪.‬‬
‫‪( Èb$tãyŠ #sŒÎ) Æí#¤$!$# nouqôãyŠ Ü=‹Å_é& ( ë=ƒÌ•s% ’ÎoTÎ*sù ÓÍh_tã “ÏŠ$t6Ïã y7s9r'y™ #sŒÎ)ur‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (1) { ÇÊÑÏÈ šcr߉ä©ö•tƒ öNßg¯=yès9 ’Î1 (#qãZÏB÷sã‹ø9ur ’Í< (#qç6‹ÉftGó¡uŠù=sù‬‬

‫ﻭﻗﺪ ﺭﻭﻱ‪ :‬ﺃﻥ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺭﺑﻨﺎ ﻗﺮﻳﺐ ﻓﻨﻨﺎﺟﻴﻪ ﺃﻡ ﺑﻌﻴﺪ ﻓﻨﻨﺎﺩﻳﻪ ؟‬
‫)‪(2‬‬
‫ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻗﺮﻳﺐ ﳚﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻋﻲ ﺇﺫﺍ ﺩﻋﺎﻩ‪ ،‬ﰒ ﺃﻣﺮﻫﻢ‬ ‫ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫)‪(3‬‬
‫ﺑﺎﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ ﻭﺑﺎﻹﳝﺎﻥ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ ﱄ ﺇﺫﺍ ﺩﻋﻮ‪‬ﻢ‪ ،‬ﻭﻟﻴﺆﻣﻨﻮﺍ ﰊ‬
‫)‪(4‬‬
‫ﺃﺟﻴﺐ ﺩﻋﻮ‪‬ﻢ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭ‪‬ﺬﻳﻦ ﺍﻟﺴﺒﺒﲔ ﲢﺼﻞ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ‪ :‬ﺑﻜﻤﺎﻝ ﺍﻟﻄﺎﻋﺔ‬ ‫ﺇﱐ‬
‫ﻷﻟﻮﻫﻴﺘﻪ‪ ،‬ﻭﺑﺼﺤﺔ ﺍﻹﳝﺎﻥ ﺑﺮﺑﻮﺑﻴﺘﻪ‪ ،‬ﻓﻤﻦ ﺍﺳﺘﺠﺎﺏ ﻟﺮﺑﻪ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ ﻭ‪‬ﻴﻪ؛ ﺣﺼﻞ ﻣﻘﺼﻮﺩﻩ‬
‫‪ÏM»ysÎ=»¢Á9$# (#qè=ÏHxåur (#qãZtB#uä tûïÏ%©!$# Ü=‹ÉftGó¡o„ur‬‬ ‫ﻣﻦ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺃﺟﻴﺐ ﺩﻋﺎﺅﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }‬

‫‪ (5) { 4 ¾Ï&Î#ôÒsù `ÏiB Nèd߉ƒÌ“tƒur‬ﺃﻱ‪ :‬ﻳﺴﺘﺠﻴﺐ ﳍﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﺳﺘﺠﺎﺑﻪ ﻭﺍﺳﺘﺠﺎﺏ ﻟﻪ‪.‬‬
‫ﻓﻤﻦ ﺩﻋﺎﻩ ﻣﻮﻗﻨﺎ ﺃﻥ ﳚﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻋﻲ ﺇﺫﺍ ﺩﻋﺎﻩ ﺃﺟﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺸﺮﻛﺎ ﻭﻓﺎﺳﻘﺎ‪،‬‬
‫‪$£Jn=sù $VJͬ!$s% ÷rr& #´‰Ïã$s% ÷rr& ÿ¾ÏmÎ7/YyfÏ9 $tR%tæyŠ •Ž‘Ø9$# z`»|¡RM}$# ¡§tB #sŒÎ)ur‬‬ ‫ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﻘﺎﺋﻞ‪} :‬‬

‫‪#sŒÎ)u r‬‬ ‫‪ (6) { 4 ¼çm¡¡¨B 9hŽàÑ 4’n<Î) !$oYããô‰tƒ óO©9 br(Ÿ2 §•tB ¼çn§ŽàÑ çm÷Ztã $uZøÿt±x.‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﺳﺒﺤﺎﻧﻪ‪} :‬‬
‫‪tb%x.u r 4 ÷LäêôÊz •÷ä r& ÎhŽ y9ø 9$# ’n<Î) ö/ä39¯ gwU $¬Hs >sù ( çn$- ƒÎ) HwÎ) tbqããô ‰s? `t B ¨@|Ê Ì•óst7ø9 $# ’Îû •Ž‘Ø9$ # ãNä3 ¡¡t B‬‬

‫‪÷rr& «!$# Ü>#x‹tã öNä38s?r& ÷bÎ) öNä3tF÷ƒuäu‘r& ö@è%‬‬ ‫ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﺳﺒﺤﺎﻧﻪ }‬ ‫)‪(7‬‬
‫‪{ ÇÏÐÈ #·‘qàÿx.‬‬ ‫‪ß`»|¡RM}$ #‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٨٦‬‬

‫)‪ (2‬ﺫﻛﺮﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ)‪ (٩٢ / ٢‬ﺑﺴﻨﺪﻩ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﻃﺮﻳﻖ ‪.‬‬
‫)‪ (3‬ﰊ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻟﻴﺆﻣﻨﻮﺍ ﰊ ﺇﺫﺍ ﺩﻋﻮ‪‬ﻢ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٦‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ :‬ﺍﻵﻳﺔ ‪. ١٢‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٧‬‬

‫‪٧٥٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫&‪Ïmø‹s9Î) tbqããô‰s? $tB ß#ϱõ3u‹sù tbqããô‰s? çn$-ƒÎ) ö@t/ ÇÍÉÈ tûüÏ%ω»|¹ óOçFZä. bÎ) tbqããô‰s? «!$# uŽö•xîr& èptã$¡¡9$# ãNä3÷Gs?r‬‬

‫)‪. (1) { ÇÍÊÈ tbqä.ÎŽô³è? $tB tböq|¡Ys?ur uä!$x© bÎ‬‬

‫ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺠﺎﺏ ﳍﻢ ﻹﻗﺮﺍﺭﻫﻢ ﺑﺮﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﳚﻴﺐ ﺩﻋﺎﺀ ﺍﳌﻀﻄﺮ‪ ،‬ﺇﺫﺍ ﱂ‬
‫ﻳﻜﻮﻧﻮﺍ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ‪ ،‬ﰲ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﻻ ﻣﻄﻴﻌﲔ ﻟﻪ ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻛﺎﻥ ﻣﺎ ﻳﻌﻄﻴﻬﻢ ﺑﺪﻋﺎﺋﻬﻢ‬
‫ﻣﺘﺎﻋﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺧﻼﻕ‪.‬‬
‫‪¼çms9 $oYù=yèy_ ¢OèO ߉ƒÌ•œR `yJÏ9 âä!$t±nS $tB $ygŠÏù ¼çms9 $uZù=¤ftã s's#Å_$yèø9$# ߉ƒÌ•ãƒ tb%x. `¨B‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫_‪y7Í´¯»s9'ré'sù Ö`ÏB÷sãB uqèdur $yguŠ÷èy™ $olm; 4Ótëy™ur not•ÅzFy$# yŠ#u‘r& ô`tBur ÇÊÑÈ #Y‘qãmô‰¨B $YBqãBõ‹tB $yg8n=óÁtƒ tL©èygy‬‬

‫‪š•În/u‘ âä!$sÜtã tb%x. $tBur 4 y7În/u‘ Ïä!$sÜtã ô`ÏB ÏäIwàs¯»ydur ÏäIwàs¯»yd ‘‰ÏJœR yxä. ÇÊÒÈ #Y‘qä3ô±¨B Oßgã‹÷èy™ tb%Ÿ2‬‬

‫‪. (2) { ÇËÉÈ #·‘qÝàøtxC‬‬

‫‪z`ÏB ¼ã&s#÷dr& ø-ã—ö‘$#ur‬‬ ‫ﻭﻗﺪ ﺩﻋﺎ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺎﻟﺮﺯﻕ ﻷﻫﻞ ﺍﻹﳝﺎﻥ ﻓﻘﺎﻝ‪} :‬‬

‫‪Wx‹Î=s% ¼çmãèÏnGtBé'sù t•xÿx. `tBur‬‬ ‫‪ . (3) { ( Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ Nåk÷]ÏB z`tB#uä ô`tB ÏNºt•yJ¨V9$#‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪ (4) { ÇÊËÏÈ çŽ•ÅÁyJø9$# }§ø©Î/ur ( Í‘$¨Z9$# É>#x‹tã 4’n<Î) ÿ¼çn”•sÜôÊr& §NèO‬ﻓﻠﻴﺲ ﻛﻞ ﻣﻦ ﻣﺘﻌﻪ ﺍﷲ ﺑﺮﺯﻕ ﻭﻧﺼﺮ‪،‬‬
‫ﺇﻣﺎ ﺇﺟﺎﺑﺔ ﻟﺪﻋﺎﺋﻪ‪ ،‬ﻭﺇﻣﺎ ﺑﺪﻭﻥ ﺫﻟﻚ‪ ،‬ﻳﻜﻮﻥ ﳑﻦ ﳛﺒﻪ ﺍﷲ ﻭﻳﻮﺍﻟﻴﻪ‪ ،‬ﺑﻞ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﺮﺯﻕ‬
‫ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ‪ ،‬ﻭﻗﺪ ﳚﻴﺐ ﺩﻋﺎﺀﻫﻢ ﻭﻳﻌﻄﻴﻬﻢ ﺳﺆﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﺎ ﳍﻢ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﻣﻦ ﺧﻼﻕ‪.‬‬
‫)‪(5‬‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﺣﺎﺻﺮﻭﺍ ﻣﺪﻳﻨﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻨﻔﺪ ﻣﺎﺅﻫﻢ‬ ‫ﻭﻗﺪ ﺫﻛﺮﻭﺍ ﺃﻥ ﺑﻌﺾ ﺍﻟﻜﻔﺎﺭ ﻣﻦ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٤١ ، ٤٠‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ٢٠ - ١٨‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٢٦‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ١٢٦‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ( ‪ :‬ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﻭﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ‪.‬‬

‫‪٧٥٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻌﺬﺏ‪ ،‬ﻓﻄﻠﺒﻮﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺰﻭﺩﻭﻫﻢ ﲟﺎﺀ ﻋﺬﺏ ﻟﲑﺟﻌﻮﺍ ﻋﻨﻬﻢ‪ ،‬ﻓﺎﺷﺘﻮﺭ )‪ (1‬ﻭﻻﺓ ﺃﻣﺮ‬
‫)‪(2‬‬
‫ﻓﺎﺳﺘﺴﻘﻮﺍ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺑﻞ ﻧﺪﻋﻬﻢ ﺣﱴ ﻳﻀﻌﻔﻬﻢ ﺍﻟﻌﻄﺶ ﻓﻨﺄﺧﺬﻫﻢ‪ ،‬ﻓﻘﺎﻡ ﺃﻭﻟﺌﻚ‬
‫ﻭﺩﻋﻮﺍ ﺍﷲ ﻓﺴﻘﺎﻫﻢ‪ ،‬ﻓﺎﺿﻄﺮﺏ ﺑﻌﺾ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﻘﺎﻝ ﺍﳌﻠﻚ ﻟﺒﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ‪ :‬ﺃﺩﺭﻙ ﺍﻟﻨﺎﺱ ﻓﺄﻣﺮ‬
‫ﺑﻨﺼﺐ ﻣﻨﱪ ﻟﻪ ﻭﻗﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻠﻢ ﺃﻥ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﻜﻔﻠﺖ ﺑﺄﺭﺯﺍﻗﻬﻢ ﻛﻤﺎ ﻗﻠﺖ ﰲ‬
‫ﻛﺘﺎﺑﻚ‪ (3) { $ygè%ø—Í‘ «!$# ’n?tã žwÎ) ÇÚö‘F{$# ’Îû 7p-/!#yŠ `ÏB $tBur * } :‬ﻭﻗﺪ ﺩﻋﻮﻙ ﻣﻀﻄﺮﻳﻦ‪ ،‬ﻭﺃﻧﺖ‬
‫ﲡﻴﺐ ﺍﳌﻀﻄﺮ ﺇﺫﺍ ﺩﻋﺎﻙ‪ ،‬ﻓﺄﺳﻘﻴﺘﻬﻢ؛ ﳌﺎ ﺗﻜﻔﻠﺖ ﺑﻪ ﻣﻦ ﺭﺯﻗﻬﻢ‪ ،‬ﻭﳌﺎ ﺩﻋﻮﻙ ﻣﻀﻄﺮﻳﻦ ﻻ‬
‫ﻷﻧﻚ ﲢﺒﻬﻢ‪ ،‬ﻭﻻ ﲢﺐ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺍﻵﻥ ﻓﻨﺮﻳﺪ ﺃﻥ ﺗﺮﻳﻨﺎ ﺁﻳﺔ ﻳﺜﺒﺖ ‪‬ﺎ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮﺏ ﻋﺒﺎﺩﻙ‬
‫ﺍﳌﺆﻣﻨﲔ‪ .‬ﻓﺄﺭﺳﻞ ﺍﷲ ﻋﻠﻴﻬﻢ ﺭﳛﺎ ﻓﺄﻫﻠﻜﺘﻬﻢ‪ ،‬ﺃﻭ ﳓﻮ ﻫﺬﺍ )‪. (4‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﻣﻦ ﻗﺪ ﻳﺪﻋﻮ ﺩﻋﺎﺀ ﻳﻌﺘﺪﻱ )‪ (5‬ﻓﻴﻪ‪ ،‬ﺇﻣﺎ ﺑﻄﻠﺐ ﻣﺎ ﻻ ﻳﺼﻠﺢ‪ ،‬ﺃﻭ ﺑﺎﻟﺪﻋﺎﺀ‬
‫ﺍﻟﺬﻱ ﻓﻴﻪ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﺷﺮﻙ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﺣﺼﻞ ﺑﻌﺾ ﻏﺮﺿﻪ؛ ﻇﻦ ﺃﻥ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ‬
‫ﻋﻤﻠﻪ ﺻﺎﱀ‪ ،‬ﲟﱰﻟﺔ ﻣﻦ ﺃﹸﻣﻠﻲ ﻟﻪ‪ ،‬ﻭﺃﹸﻣﺪ ﺑﺎﳌﺎﻝ ﻭﺍﻟﺒﻨﲔ‪ ،‬ﻳﻈﻦ ﺃﻥ ﺫﻟﻚ ﻣﺴﺎﺭﻋﺔ ﻟﻪ ﰲ ﺍﳋﲑﺍﺕ‪.‬‬
‫&‪žw @t/ 4 ÏNºuŽö•sƒø:$# ’Îû öNçlm; äíÍ‘$|¡èS ÇÎÎÈ tûüÏZt/ur 5A$¨B `ÏB ¾ÏmÎ/ /èf‘‰ÏJçR $yJ¯Rr& tbqç7|¡øts†r‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪Èe@à2 z>ºuqö/r& óOÎgöŠn=tæ $oYóstFsù ¾ÏmÎ/ (#rã•Åe2èŒ $tB (#qÝ¡nS $£Jn=sù‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ }‬ ‫)‪(6‬‬
‫„‪{ ÇÎÏÈ tbrã•ãèô±o‬‬

‫ﻭﻗﺎﻝ ﺗﻌـﺎﱃ‬ ‫)‪(7‬‬

‫«‪{ ÇÍÍÈ tbqÝ¡Î=ö7•B Nèd #sŒÎ*sù ZptGøót/ Nßg»tRõ‹s{r& (#þqè?ré& !$yJÎ/ (#qãmÌ•sù #sŒÎ) #Ó¨Lym >äó_x‬‬

‫‪öNçlm;ur 4 $VJøOÎ) (#ÿrߊ#yŠ÷”z•Ï9 öNçlm; ’Í?ôJçR $yJ¯RÎ) 4 öNÍkŦàÿRX{ ׎ö•yz öNçlm; ’Í?ôJçR $yJ¯Rr& (#ÿrã•xÿx. tûïÏ%©!$# ¨ûtù|¡øts† Ÿwur‬‬ ‫}‬

‫)‪ (1‬ﺃﻱ ﺗﺸﺎﻭﺭﻭﺍ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺃﻭﻟﺌﻚ ﺍﻟﻨﺼﺎﺭﻯ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻫﻮﺩ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦‬‬
‫)‪ (4‬ﱂ ﺃﺟﺪ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺍﻋﺘﺪﻯ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٥٦ ، ٥٥‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ٤٤‬‬

‫‪٧٥٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻹﻣﻼﺀ‪ :‬ﺇﻃﺎﻟﺔ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﻣﺎ ﰲ ﺿﻤﻨﻪ ﻣﻦ ﺭﺯﻕ ﻭﻧﺼﺮ‪ .‬ﻭﻗﺎﻝ‬ ‫)‪(1‬‬

‫‪{ ÇÊÐÑÈ ×ûüÎg•B‬‬ ‫‪Ò>#x‹tã‬‬

‫‪’Í?øBé&ur ÇÍÍÈ tbqßJn=ôètƒ Ÿw ß]ø‹ym ô`ÏiB Oßgã_Í‘ô‰tGó¡t^y™ ( Ï]ƒÏ‰ptø:$# #x‹»pkÍ5 Ü>Éj‹s3ム`tBur ’ÎTö‘x‹sù‬‬ ‫ﺗﻌـﺎﱃ‪} :‬‬

‫;‪. (2) { ÇÍÎÈ îûüÏGtB “ωø‹x. ¨bÎ) 4 öNçlm‬‬

‫ﻭﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ ﻣﺒﺴﻮﻁ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪:‬‬
‫)‪(3‬‬
‫‪{ ÇÎÎÈ‬‬ ‫‪šúïωtF÷èßJø9$# •=Ïtä† Ÿw ¼çm¯RÎ) 4 ºpuŠøÿäzur %Yæ•Ž|Øn@ öNä3-/u‘ (#qãã÷Š$#‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ )‪ (4‬ﺃﻥ ﺩﻋﺎﺀ ﺍﷲ ﻗﺪ ﻳﻜﻮﻥ ﺩﻋﺎﺀ ﻋﺒﺎﺩﺓ ﷲ‪ ،‬ﻓﻴﺜﺎﺏ )‪ (5‬ﺍﻟﻌﺒﺪ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻣﻊ ﻣﺎ ﳛﺼﻞ ﻟﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺩﻋﺎﺀ ﻣﺴﺄﻟﺔ ﺗﻘﻀﻰ ﺑﻪ ﺣﺎﺟﺘﻪ‪ ،‬ﰒ ﻗﺪ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﳑﺎ ﳛﺒﻪ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻻ ﳛﺼﻞ ﻟﻪ ﺇﻻ ﺗﻠﻚ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻀﺮﺭ ﺩﻳﻨﻪ‪ ،‬ﻓﻴﻌﺎﻗﺐ‬
‫ﻋﻠﻰ ﻣﺎ ﺿﻴﻌﻪ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺪﺍﻩ ﻣﻦ ﺣﺪﻭﺩﻩ‪ ،‬ﻓﺎﻟﻮﺳﻴﻠﺔ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺑﺎﺑﺘﻐﺎﺋﻬﺎ‬
‫ﺇﻟﻴﻪ ﺗﻌﻢ ﺍﻟﻮﺳﻴﻠﺔ ﰲ ﻋﺒﺎﺩﺗﻪ ﻭﰲ ﻣﺴﺄﻟﺘﻪ‪ ،‬ﻓﺎﻟﺘﻮﺳﻞ ﺇﻟﻴﻪ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﺃﻣﺮ ‪‬ﺎ‪،‬‬
‫ﻭﺑﺪﻋﺎﺀ )‪ (6‬ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺷﻔﺎﻋﺘﻬﻢ‪ ،‬ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻴﻪ ﲟﺨﻠﻮﻗﺎﺗﻪ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ )‪ (7‬ﺍﻟﺒﺎﺏ‪ :‬ﺍﺳﺘﺸﻔﺎﻉ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﱯ ‪ r‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺃﻥ ﻳﺸﻔﻊ‬
‫ﳍﻢ ﺇﱃ ﺍﷲ‪ ،‬ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺃﻥ ﻳﺪﻋﻮ ﳍﻢ‪ ،‬ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﻏﲑﻩ‪ .‬ﻭﻗﻮﻝ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﺇﻟﻴﻚ ﺑﻌﻢ‬ ‫ﺗﻮﺳﻠﻨﺎ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻨﺎ ﻓﺘﺴﻘﻴﻨﺎ‪ ،‬ﻭﺇﻧﺎ ﻧﺘﻮﺳﻞ‬ ‫ﻋﻤﺮ ‪ " t‬ﺇﻧﺎ ﻛﻨﺎ ﺇﺫﺍ ﺃﺟﺪﺑﻨﺎ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ١٧٨‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٤٥ ، ٤٤‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ ‪. ٥٥‬‬
‫)‪ (4‬ﻫﻨﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﻳﺜﺎﺏ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺑﺪﻋﺎﺀ ﺃﺣﻴﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ‪.‬‬
‫)‪ (7‬ﻫﺬﺍ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﺃﺟﺪﺑﻨﺎ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (9‬ﻣﻦ ﻫﻨﺎ ﻗﻮﻟﻪ ‪ :‬ﺑﺪﻋﺎﺀ ﻋﻤﻪ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﺎﻗﻂ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٧٥٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﺪﻋﺎﺋﻪ ﻭﺷﻔﺎﻋﺘﻪ‪ ،‬ﻭﺳﺆﺍﻟﻪ ﻭﳓﻦ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ ﺑﺪﻋﺎﺀ ﻋﻤﻪ‬ ‫ﻧﺒﻴﻨﺎ "‬
‫ﻭﺳﺆﺍﻟﻪ ﻭﺷﻔﺎﻋﺘﻪ‪ ،‬ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻧﺎ ﻧﻘﺴﻢ ﻋﻠﻴﻚ ﺑﻪ ﺃﻭ ﻣﺎ ﳚﺮﻱ ﻫﺬﺍ ﺍ‪‬ﺮﻯ ﳑﺎ ﻳﻔﻌﻠﻪ )‪ (2‬ﺑﻌﺪ‬
‫)‪(5‬‬
‫ﻣﻮﺗﻪ ﻭﰲ ﻣﻐﻴﺒﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ :‬ﺃﺳﺄﻟﻚ ﲜﺎﻩ ﻓﻼﻥ ﻋﻨﺪﻙ )‪ (4) (3‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﺎ‬
‫ﻧﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﺑﺄﻧﺒﻴﺎﺋﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﻳﺮﻭﻭﻥ ﺣﺪﻳﺜﺎ ﻣﻮﺿﻮﻋﺎ‪ } :‬ﺇﺫﺍ ﺳﺄﻟﺘﻢ ﺍﷲ ﻓﺎﺳﺄﻟﻮﻩ ﲜﺎﻫﻲ‪،‬‬

‫ﻓﺈﻥ ﺟﺎﻫﻲ ﻋﻨﺪ ﺍﷲ ﻋﺮﻳﺾ { )‪. (6‬‬

‫ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻮﺳﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ؛ ﻟﻔﻌﻠﻮﺍ ﺫﻟﻚ ﺑﻪ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻭﱂ ﻳﻌﺪﻟﻮﺍ ﻋﻨﻪ ﺇﱃ ﺍﻟﻌﺒﺎﺱ ﻣﻊ ﻋﻠﻤﻬﻢ ﺑﺄﻥ ﺍﻟﺴﺆﺍﻝ ﺑﻪ‬
‫ﻭﺍﻹﻗﺴﺎﻡ ﺑﻪ )‪ (7‬ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻓﻌﻠﻢ ﺃﻥ ﺫﻟﻚ ﺍﻟﺘﻮﺳﻞ ﺍﻟﺬﻱ ﺫﻛﺮﻭﻩ ﻫﻮ ﳑﺎ ﻳﻔﻌﻠﻪ ﺍﻷﺣﻴﺎﺀ‬
‫ﺩﻭﻥ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻮﺳﻞ ﺑﺪﻋﺎﺋﻬﻢ ﻭﺷﻔﺎﻋﺘﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﳊﻲ ﻳﻄﻠﺐ ﻣﻨﻪ ﺫﻟﻚ‪ ،‬ﻭﺍﳌﻴﺖ ﻻ‬
‫ﻳﻄﻠﺐ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﻻ ﺩﻋﺎﺀ‪ ،‬ﻭﻻ ﻏﲑﻩ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺣﺪﻳﺚ ﺍﻷﻋﻤﻰ‪ ،‬ﻓﺈﻧﻪ ﻃﻠﺐ ﻣﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ ﻟﲑﺩ ﺍﷲ ﻋﻠﻴﻪ ﺑﺼﺮﻩ‪،‬‬
‫ﻓﻌﻠﻤﻪ ﺍﻟﻨﱯ ‪ r‬ﺩﻋﺎﺀ ﺃﻣﺮﻩ ﻓﻴﻪ ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﻗﺒﻮﻝ ﺷﻔﺎﻋﺔ ﻧﺒﻴﻪ ﻓﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻟﻨﱯ ‪ r‬ﺷﻔﻊ ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﺃﻥ ﻗﻮﻟﻪ‪ " :‬ﺃﺳﺄﻟﻚ ﻭﺃﺗﻮﺟﻪ ﺇﻟﻴﻚ‬
‫)‪(8‬‬
‫ﻧﱯ ﺍﻟﺮﲪﺔ " ﺃﻱ‪ :‬ﺑﺪﻋﺎﺋﻪ ﻭﺷﻔﺎﻋﺘﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﻤﺮ‪ " :‬ﻛﻨﺎ ﻧﺘﻮﺳﻞ ﺇﻟﻴﻚ‬ ‫ﺑﻨﺒﻴﻚ ﳏﻤﺪ‬
‫ﺑﻨﺒﻴﻨﺎ " ﻓﻠﻔﻆ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺘﻮﺟﻪ ﰲ ﺍﳊﺪﻳﺜﲔ ﲟﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﰒ ﻗﺎﻝ‪ " :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪،‬‬

‫)‪ (1‬ﺍﻷﺛﺮ ﻣﺮ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪ ،‬ﻭﻃﺮﻓﻪ ﻫﻮ ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ " ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﳑﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺒﺘﺪﻋﻮﻥ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻋﺒﺪﻙ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺃﻭ ﻳﻘﻮﻟﻮﻥ ‪.‬‬
‫)‪ (5‬ﺇﻧﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (6‬ﻗﺎﻝ ﻋﻨﻪ ﺍﳌﺆﻟﻒ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ )‪ " : (٣١٩ / ١‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﻛﺬﺏ ‪ ،‬ﻟﻴﺲ ﰲ‬
‫ﺷﻲﺀ ﻣﻦ ﻛﺘﺐ ﺍﳌﺴﻠﻤﲔ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻻ ﺫﻛﺮﻩ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪﻳﺚ " ‪.‬‬
‫)‪ (7‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﺯﺍﺩ ‪ :‬ﺃﻱ ﺑﺪﻋﺎﺀ ﻧﺒﻴﻚ ‪ .‬ﳏﻤﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﻁ( ‪.‬‬

‫‪٧٥٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﱐ ﺃﺗﻮﺟﻪ ﺑﻚ ﺇﱃ ﺭﰊ ﰲ ﺣﺎﺟﱵ ﻟﻴﻘﻀﻴﻬﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﻓﺸﻔﻌﻪ ﰲ )‪ (1‬ﻓﻄﻠﺐ )‪ (2‬ﻣﻦ ﺍﷲ ﺃﻥ ﻳﺸﻔﻊ‬

‫ﻓﻴﻪ ﻧﺒﻴﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ " :‬ﻳﺎ ﳏﻤﺪ ﻳﺎ ﻧﱯ ﺍﷲ " ﻫﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﻧﺪﺍﺀ ﻳﻄﻠﺐ ﺑﻪ ﺍﺳﺘﺤﻀﺎﺭ ﺍﳌﻨﺎﺩﻯ ﰲ‬
‫ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻴﺨﺎﻃﺐ ﺍﻟﺸﻬﻮﺩ )‪ (3‬ﺑﺎﻟﻘﻠﺐ‪ :‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﺼﻠﻲ‪ " :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﻭﺭﲪﺔ‬
‫ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ " ﻭﺍﻹﻧﺴﺎﻥ ﻳﻔﻌﻞ ﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑﺍ‪ ،‬ﳜﺎﻃﺐ ﻣﻦ ﻳﺘﺼﻮﺭﻩ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ‬
‫ﰲ ﺍﳋﺎﺭﺝ ﻣﻦ ﻳﺴﻤﻊ ﺍﳋﻄﺎﺏ‪.‬‬
‫ﻓﻠﻔﻆ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﺸﺨﺺ‪ ،‬ﻭﺍﻟﺘﻮﺟﻪ ﺑﻪ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﺑﻪ‪ ،‬ﻓﻴﻪ ﺇﲨﺎﻝ ﻭﺍﺷﺘﺮﺍﻙ‪ ،‬ﻏﻠﻂ ﺑﺴﺒﺒﻪ‬
‫ﻣﻦ ﱂ ﻳﻔﻬﻢ ﻣﻘﺼﻮﺩ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﺴﺒﺐ ﺑﻪ ﻟﻜﻮﻧﻪ ﺩﺍﻋﻴﺎ ﻭﺷﺎﻓﻌﺎ ﻣﺜﻼ‪ ،‬ﺃﻭ ﻟﻜﻮﻥ‬
‫ﺍﻟﺪﺍﻋﻲ ﳎﻴﺒﺎ ﻟﻪ‪ ،‬ﻣﻄﻴﻌﺎ ﻷﻣﺮﻩ‪ ،‬ﻣﻘﺘﺪﻳﺎ ﺑﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺘﺴﺒﺐ‪ :‬ﺇﻣﺎ ﶈﺒﺔ ﺍﻟﺴﺎﺋﻞ ﻟﻪ ﻭﺍﺗﺒﺎﻋﻪ ﻟﻪ‪،‬‬
‫ﻭﺇﻣﺎ ﺑﺪﻋﺎﺀ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺷﻔﺎﻋﺘﻪ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻹﻗﺴﺎﻡ ﺑﻪ ﻭﺍﻟﺘﻮﺳﻞ ﺑﺬﺍﺗﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺘﻮﺳﻞ ﻻ‬
‫ﻟﺸﻲﺀ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﺴﺎﺋﻞ )‪ (4‬ﺑﻞ ﺑﺬﺍﺗﻪ )‪ (5‬ﺃﻭ ﲟﺠﺮﺩ ﺍﻹﻗﺴﺎﻡ ﺑﻪ ﻋﻠﻰ ﺍﷲ‪.‬‬
‫)‪(6‬‬
‫ﻗﺪ ﻳﺮﺍﺩ ﺑﻪ‬ ‫ﻓﻬﺬﺍ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﺬﻱ ﻛﺮﻫﻮﻩ ﻭ‪‬ﻮﺍ ﻋﻨﻪ ﻭﻛﺬﻟﻚ ﻟﻔﻆ ﺍﻟﺴﺆﺍﻝ ﺑﺸﻲﺀ‬
‫ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺴﺒﺐ ﺑﻪ ﻟﻜﻮﻧﻪ ﺳﺒﺒﺎ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻗﺪ ﻳﺮﺍﺩ ﺑﻪ ﺍﻹﻗﺴﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﻭﻝ‪ :‬ﺣﺪﻳﺚ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺃﻭﻭﺍ ﺇﱃ ﺍﻟﻐﺎﺭ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﻣﺸﻬﻮﺭ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺨﺮﺓ ﺍﻧﻄﺒﻘﺖ ﻋﻠﻴﻬﻢ " ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻴﺪﻉ ﻛﻞ ﺭﺟﻞ ﻣﻨﻜﻢ ﺑﺄﻓﻀﻞ ﻋﻤﻠﻪ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺃﺣﺪﻫﻢ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﻪ ﻛﺎﻧﺖ ﱄ ﺍﺑﻨﺔ ﻋﻢ ﻓﺄﺣﺒﺒﺘﻬﺎ ﻛﺄﺷﺪ ﻣﺎ ﳛﺐ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺇ‪‬ﺎ ﻃﻠﺒﺖ‬
‫ﻣﲏ ﻣﺎﺋﺔ ﺩﻳﻨﺎﺭ‪ ،‬ﻓﻠﻤﺎ ﺃﺗﻴﺘﻬﺎ ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﺗﻖ ﺍﷲ ﻭﻻ ﺗﻔﺾ ﺍﳋﺎﰎ ﺇﻻ ﲝﻘﻪ‪ ،‬ﻓﺘﺮﻛﺖ‬
‫ﺍﻟﺬﻫﺐ ﻭﺍﻧﺼﺮﻓﺖ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﺇﳕﺎ ﻓﻌﻠﺖ ﺫﻟﻚ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻬﻚ ﻓﺎﻓﺮﺝ ﻋﻨﺎ‪ ،‬ﻓﺎﻧﻔﺮﺟﺖ ﳍﻢ‬
‫ﻓﺮﺟﺔ ﺭﺃﻭﺍ ﻣﻨﻬﺎ ﺍﻟﺴﻤﺎﺀ‪.‬‬

‫)‪ (1‬ﺍﳊﺪﻳﺚ ﻣﺮ )ﺹ ‪(٣٠٩‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﻭﻃﻠﺐ ‪.‬‬
‫)‪ (3‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳌﺸﻬﻮﺩ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﺸﻬﻮﺩﻩ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺍﳌﺴﺎﻳﻞ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ‪ : ٩‬ﺑﻞ ﺑﺬﺍﺗﻪ ‪‬ﺮﺩ ﺍﻹﻗﺴﺎﻡ ‪.‬‬
‫)‪ (6‬ﺑﺸﻲﺀ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺝ ﺩ( ‪.‬‬

‫‪٧٦٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﻪ ﻛﺎﻥ ﱄ ﺃﺑﻮﺍﻥ ﺷﻴﺨﺎﻥ ﻛﺒﲑﺍﻥ‪ ،‬ﻭﻛﻨﺖ ﻻ ﺃﻏﺒﻖ )‪ (1‬ﻗﺒﻠﻬﻤﺎ ﺃﻫﻼ‬
‫)‪(4‬‬ ‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻋﻠﻴﻬﻤﺎ ﺣﱴ ﻧﺎﻣﺎ‪ ،‬ﻓﺤﻠﺒﺖ ﳍﻤﺎ‬ ‫ﻃﻠﺐ ﺍﻟﺸﺠﺮ ﻳﻮﻣﺎ‪ ،‬ﻓﻠﻢ ﺃﺭﺡ‬ ‫ﻓﻨﺎﺀ ﰊ‬ ‫ﻭﻻ ﻣﺎﻻ‬
‫ﻏﺒﻮﻗﻬﻤﺎ ﻓﻮﺟﺪ‪‬ﻤﺎ ﻧﺎﺋﻤﲔ‪ ،‬ﻓﻜﺮﻫﺖ ﺃﻥ ﺃﻏﺒﻖ ﻗﺒﻠﻬﻤﺎ ﺃﻫﻼ ﺃﻭ ﻣﺎﻻ )‪ (5‬ﻓﻠﺒﺜﺖ ﻭﺍﻟﻘﺪﺡ ﻋﻠﻰ‬
‫ﻳﺪﻱ‪ ،‬ﺃﻧﺘﻈﺮ ﺍﺳﺘﻴﻘﺎﻇﻬﻤﺎ ﺣﱴ ﺑﺮﻕ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺎﺳﺘﻴﻘﻈﺎ ﻓﺸﺮﺑﺎ ﻏﺒﻮﻗﻬﻤﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﻓﻌﻠﺖ‬
‫ﺫﻟﻚ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻬﻚ ﻓﻔﺮﺝ )‪ (6‬ﻋﻨﺎ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻓﺎﻧﻔﺮﺟﺖ ﺍﻟﺼﺨﺮﺓ )‪ (7‬ﻏﲑ‬
‫ﺃ‪‬ﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ )‪ (8‬ﺍﺳﺘﺄﺟﺮﺕ ﺃﺟﺮﺍﺀ ﻓﺄﻋﻄﻴﺘﻬﻢ ﺃﺟﺮﻫﻢ‪ ،‬ﻏﲑ ﺭﺟﻞ ﻭﺍﺣﺪ‪ ،‬ﺗﺮﻙ‬
‫ﺍﻟﺬﻱ ﻟﻪ ﻭﺫﻫﺐ‪ ،‬ﻓﺜﻤﺮﺕ ﺃﺟﺮﻩ )‪ (9‬ﺣﱴ ﻛﺜﺮﺕ ﻣﻨﻪ )‪ (10‬ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻓﺠﺎﺀﱐ ﺑﻌﺪ ﺣﲔ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺩ ﱄ ﺃﺟﺮﻱ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻛﻞ ﻣﺎ ﺗﺮﻯ ﻣﻦ ﺃﺟﺮﻙ‪ :‬ﻣﻦ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‬
‫)‪(11‬‬
‫ﺃﻧﺎ ﻻ ﺍﺳﺘﻬﺰﺉ ﺑﻚ‪ ،‬ﻓﺄﺧﺬﻩ ﻛﻠﻪ‬ ‫ﻭﺍﻟﺮﻗﻴﻖ‪ .‬ﻓﻘﺎﻝ ﻳﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻻ ﺗﺴﺘﻬﺰﺉ ﰊ‪ ،‬ﻓﻘﻠﺖ‬
‫)‪(12‬‬
‫ﻓﻠﻢ ﻳﺘﺮﻙ ﻣﻨﻪ ﺷﻴﺌﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﻓﻌﻠﺖ ﺫﻟﻚ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻬﻚ ﻓﺎﻓﺮﺝ ﻋﻨﺎ ﻣﺎ‬ ‫ﻓﺎﺳﺘﺎﻗﻪ‬

‫)‪ (1‬ﺃﻏﺒﻖ ‪ :‬ﻣﻦ ﺍﻟﻐﺒﻮﻕ ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺮﺏ ﺑﺎﻟﻌﺸﻲ ‪ ،‬ﻭﺗﻐﺒﻖ ‪ :‬ﺣﻠﺐ ﺑﺎﻟﻌﺸﻲ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ‪ ،‬ﻓﺼﻞ ﺍﻟﻐﲔ ‪،‬‬
‫ﺑﺎﺏ ﺍﻟﻘﺎﻑ )‪. (٢٨٠ / ٣‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﻻ ﻭﻟﺪﺍ ﺑﺪﻝ ‪ :‬ﻭﻻ ﻣﺎﻻ ‪ .‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻭ ﻣﺎﻻ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻓﻨﺎﺀ ﰲ ﻃﻠﺐ ﺍﳌﺸﻲ ‪ .‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺃﺭﺡ ‪ .‬ﻭﻣﻌﲎ ﱂ ﺃﺭﺡ ‪ :‬ﺃﻱ ﱂ ﺃﺭﺟﻊ ﺑﺎﻟﻌﺸﻲ ‪ ،‬ﻓﺎﻟﺮﻭﺡ ﻫﻮ ‪ :‬ﻣﺎ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ‪ .‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ‬
‫)ﺭ ﻭ ﺡ( )ﺹ‪. (٢٦٢‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﻭ ﻭﻟﺪﺍ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺎﻓﺮﺝ ‪ .‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (7‬ﺍﻟﺼﺨﺮﺓ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻭﻭﺿﻊ ﺑﺪﳍﺎ ‪ :‬ﻋﻨﻬﻢ ‪.‬‬
‫)‪ (8‬ﺃﱐ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺟﺮﺗﻪ ‪ .‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻛﻤﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ ﻁ( ﻭﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻨﻬﺎ ‪.‬‬
‫)‪ (11‬ﻓﻘﻠﺖ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (12‬ﰲ )ﺏ( ‪ :‬ﻭﱂ ‪.‬‬

‫‪٧٦١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﳓﻦ ﻓﻴﻪ‪ ،‬ﻓﺎﻧﻔﺮﺟﺖ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻓﺨﺮﺟﻮﺍ ﳝﺸﻮﻥ " )‪. (1‬‬

‫ﻓﻬﺆﻻﺀ ﺩﻋﻮﺍ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺼﺎﱀ ﺍﻷﻋﻤﺎﻝ؛ ﻷﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻫﻲ ﺃﻋﻈﻢ ﻣﺎ ﻳﺘﻮﺳﻞ‬
‫ﺑﻪ ﺍﻟﻌﺒﺪ ﺇﱃ )‪ (2‬ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻳﺘﻮﺟﻪ ﺑﻪ ﺇﻟﻴﻪ ﻭﻳﺴﺄﻟﻪ ﺑﻪ؛ ﻷﻧﻪ ﻭﻋﺪ ﺃﻥ ﻳﺴﺘﺠﻴﺐ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ‬
‫)‪(3‬‬
‫ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻭﻳﺰﻳﺪﻫﻢ ﻣﻦ ﻓﻀﻠﻪ‪{ 4 ö/ä3s9 ó=ÉftGó™r& þ’ÎTqãã÷Š$# ãNà6š/u‘ tA$s%ur } :‬‬
‫ﻭﻫﺆﻻﺀ ﺩﻋﻮﻩ ﺑﻌﺒﺎﺩﺗﻪ ﻭﻓﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺳﺆﺍﻟﻪ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ‪ :‬ﻳﺬﻛﺮ ﻋﻦ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ )‪ (4‬ﺃﻧﻪ ﺃﺻﺎﺑﻪ ﻋﺴﺮ ﺍﻟﺒﻮﻝ ﻓﻘﺎﻝ‪ :‬ﲝﱯ )‪ (5‬ﺇﻳﺎﻙ‬
‫ﺇﻻ ﻓﺮﺟﺖ ﻋﲏ " ﻓﻔﺮﺝ ﻋﻨﻪ )‪ . (6‬ﻭﻛﺬﻟﻚ ﺩﻋﺎﺀ ﺍﳌﺮﺃﺓ ﺍﳌﻬﺎﺟﺮﺓ ﺍﻟﱵ ﺃﺣﻴﺎ ﺍﷲ ﺍﺑﻨﻬﺎ ﳌﺎ‬
‫ﻗﺎﻟﺖ‪ " :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺁﻣﻨﺖ ﺑﻚ ﻭﺑﺮﺳﻮﻟﻚ‪ ،‬ﻭﻫﺎﺟﺮﺕ ﰲ ﺳﺒﻴﻠﻚ " )‪ (7‬ﻭﺳﺄﻟﺖ ﺍﷲ ﺃﻥ ﳛﻴﻲ‬
‫ﻭﻟﺪﻫﺎ‪ .‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪.‬‬
‫‘§‪öNä3În/t•Î/ (#qãYÏB#uä ÷br& Ç`»yJƒM~Ï9 “ÏŠ$oYム$ZƒÏŠ$oYãB $oY÷èÏJy™ $oY¯RÎ) !$oY-/‬‬ ‫ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺆﻣﻨﻮﻥ‪} :‬‬
‫‪$oY¨?‰tãur $tB $oYÏ?#uäur $oY-/u‘ ÇÊÒÌÈ Í‘#t•ö/F{$# yìtB $oY©ùuqs?ur $oYÏ?$t«Íh‹y™ $¨Ytã ö•ÏeÿŸ2ur $oYt/qçRèŒ $uZs9 ö•Ïÿøî$$sù $oY-/u‘ 4 $¨YtB$t«sù‬‬

‫‪. (8) { ÇÊÒÍÈ yŠ$yèŠÎRùQ$# ß#Î=øƒéB Ÿw y7¨RÎ) 3 ÏpyJ»uŠÉ)ø9$# tPöqtƒ $tRÌ“øƒéB Ÿwur y7Î=ߙ①4’n?tã‬‬
‫ﻓﺴﺆﺍﻝ ﺍﷲ ﻭﺍﻟﺘﻮﺳﻞ ﺇﻟﻴﻪ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ‪‬ﻴﻪ‪ ،‬ﻭﻓﻌﻞ ﻣﺎ ﳛﺒﻪ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﻳﺔ‬
‫ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻫﻮ ﻣﻦ ﺟﻨﺲ ﻓﻌﻞ ﺫﻟﻚ؛ ﺭﺟﺎﺀ ﻟﺮﲪﺔ ﺍﷲ‪ ،‬ﻭﺧﻮﻓﺎ ﻣﻦ ﻋﺬﺍﺑﻪ‪ ،‬ﻭﺳﺆﺍﻝ ﺍﷲ ﺑﺄﲰﺎﺋﻪ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﺟﺎﺭﺓ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺍﺳﺘﺄﺟﺮ ﺃﺟﲑﺍ ﻓﺘﺮﻙ ﺃﺟﺮﻩ ‪ ، . .‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٤٤٤٩) ، (٢٢٧٢‬ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪. (١٤٣ -١٤٢ / ٣) ، (١١٦ / ١‬‬
‫)‪ (2‬ﺇﱃ ﺍﷲ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٠‬‬
‫)‪ (4‬ﻫﻮ ‪ :‬ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻦ ﺑﺸﺮ ﺍﻟﺘﻤﻴﻤﻲ ‪ ،‬ﺍﻟﺰﺍﻫﺪ ﺍﻟﻌﺎﺑﺪ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﺃﺧﺮﺝ ﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ‬
‫‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٨٧‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ )‪) ، (٥٠ - ٤٧ / ٤‬ﺕ‪(٥٣١‬؛ ﻭﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪/ ٢‬‬
‫‪) ، (١١٣‬ﺕ‪. (٦٧‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻟﻚ ‪.‬‬
‫)‪ (6‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ )ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ( ﺑﺴﻨﺪﻩ )‪. (١٠٩ / ٨‬‬
‫)‪ (7‬ﺫﻛﺮﻩ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ ﻛﺘﺎﺏ )ﺍﻟﺸﻔﺎ( ﻋﻦ ﺃﻧﺲ )‪. ( ٢٦٨ / ١‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺘﺎﻥ ‪. ١٩٤ ، ١٩٣‬‬

‫‪٧٦٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺻﻔﺎﺗﻪ ﻛﻘﻮﻟﻪ‪ } :‬ﺃﺳﺄﻟﻚ ﺑﺄﻥ ﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﺍﷲ ﺍﳌﻨﺎﻥ ﺑﺪﻳﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ { )‪، (1‬‬

‫ﻭ } ﺑﺄﻧﻚ ﺃﻧﺖ ﺍﷲ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ‬

‫ﻭﳓﻮ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺴﺒﺐ‪ ،‬ﻓﺈﻥ ﻛﻮﻥ ﺍﶈﻤﻮﺩ ﺍﳌﻨﺎﻥ ﻳﻘﺘﻀﻲ ﻣﻨﺘﻪ‬ ‫)‪(3) (2‬‬
‫ﺃﺣﺪ {‬
‫ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺇﺣﺴﺎﻧﻪ ﺍﻟﺬﻱ ﳛﻤﺪﻩ ﻋﻠﻴﻪ‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬ ‫)‪(4‬‬
‫ﺗﻮﺣﺪﻩ ﰲ ﺻﻤﺪﻳﺘﻪ‬ ‫ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﻳﻘﺘﻀﻲ‬ ‫ﻭﻛﻮﻧﻪ‬
‫ﻓﻴﻜﻮﻥ ﻫﻮ ﺍﻟﺴﻴﺪ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﺍﻟﺬﻱ ﻳﺼﻤﺪ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﺣﻮﺍﺋﺠﻬﻢ‪ ،‬ﺍﳌﺴﺘﻐﲏ ﻋﻤﺎ ﺳﻮﺍﻩ‪،‬‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﻭﻗﺪ‬ ‫ﻻ ﻏﲎ ‪‬ﻢ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﺳﺒﺐ ﻟﻘﻀﺎﺀ ﺍﳌﻄﻠﻮﺑﺎﺕ‬ ‫ﻭﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ﻣﻔﺘﻘﺮﻭﻥ ﺇﻟﻴﻪ‬
‫ﻳﺘﻀﻤﻦ ﻣﻌﲎ ﺫﻟﻚ‪ :‬ﺍﻹﻗﺴﺎﻡ ﻋﻠﻴﻪ ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ‪ } :‬ﺃﺳﺄﻟﻚ ﲝﻖ ﺍﻟﺴﺎﺋﻠﲔ ﻋﻠﻴﻚ‪ ،‬ﻭﲝﻖ ﳑﺸﺎﻱ‬

‫ﻫﺬﺍ { )‪ (10) (9‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﻋﻄﻴﺔ ﺍﻟﻌﻮﰲ‪ ،‬ﻭﻓﻴﻪ ﺿﻌﻒ‪ .‬ﻟﻜﻦ ﺑﺘﻘﺪﻳﺮ ﺛﺒﻮﺗﻪ‪ :‬ﻫﻮ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺈﻥ ﺣﻖ ﺍﻟﺴﺎﺋﻠﲔ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺃﻥ ﳚﻴﺒﻬﻢ‪ ،‬ﻭﺣﻖ ﺍﳌﻄﻴﻌﲔ ﻟﻪ ﺃﻥ ﻳﺜﻴﺒﻬﻢ‪،‬‬
‫ﻓﺎﻟﺴﺆﺍﻝ ﻟﻪ‪ ،‬ﻭﺍﻟﻄﺎﻋﺔ ﺳﺒﺐ ﳊﺼﻮﻝ ﺇﺟﺎﺑﺘﻪ ﻭﺇﺛﺎﺑﺘﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻟﺘﻮﺳﻞ ﺑﻪ‪ ،‬ﻭﺍﻟﺘﻮﺟﻪ ﺑﻪ‪،‬‬
‫ﻭﺍﻟﺘﺴﺒﺐ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻗﺪﺭ ﺃﻧﻪ ﻗﺴﻢ ﻟﻜﺎﻥ ﻗﺴﻤﺎ ﲟﺎ ﻫﻮ ﻣﻦ ﺻﻔﺎﺗﻪ؛ ﻷﻥ ﺇﺟﺎﺑﺘﻪ ﻭﺇﺛﺎﺑﺘﻪ ﻣﻦ ﺃﻓﻌﺎﻟﻪ‬
‫ﻭﺃﻗﻮﺍﻟﻪ‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٣٥٤٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ )‪ ، (٣٨٥٨‬ﺃﲪﺪ )‪. (١٢٠/٣‬‬

‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٣٤٧٥‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ )‪. (٣٨٥٧‬‬
‫)‪ (3‬ﺍﳊﺪﻳﺚ ﻣﺮ )ﺹ ‪(٣٠٦‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ ( ‪ :‬ﻭﻟﻜﻮﻧﻪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﻳﻘﻀﻲ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﺻﻤﺪﺍﻧﻴﺘﻪ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﻛﻞ ﻣﻔﺘﻘﺮﻳﻦ ﺇﻟﻴﻪ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﳌﻄﺎﻟﺐ ‪ .‬ﻭﰲ )ﺏ( ‪ :‬ﺍﳌﻄﻠﻮﺏ ‪.‬‬
‫)‪ (9‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪ ، (٧٧٨‬ﺃﲪﺪ )‪. (٢١/٣‬‬
‫)‪ (10‬ﺍﳊﺪﻳﺚ ﻣﺮ )ﺹ ‪ (٣٠٨‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬

‫‪٧٦٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﺎﺭ ﻫﺬﺍ ﻛﻘﻮﻟﻪ ‪ r‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ } :‬ﺃﻋﻮﺫ ﺑﺮﺿﺎﻙ ﻣﻦ ﺳﺨﻄﻚ‪ ،‬ﻭﲟﻌﺎﻓﺎﺗﻚ‬
‫ﻣﻦ ﻋﻘﻮﺑﺘﻚ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻨﻚ‪ ،‬ﻻ ﺃﺣﺼﻲ ﺛﻨﺎﺀ ﻋﻠﻴﻚ‪ ،‬ﺃﻧﺖ ﻛﻤﺎ ﺃﺛﻨﻴﺖ ﻋﻠﻰ‬
‫ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﻻ ﺗﺼﺢ ﲟﺨﻠﻮﻕ‪ ،‬ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﻣﻦ‬ ‫)‪(2) (1‬‬
‫ﻧﻔﺴﻚ {‬
‫ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺫﻟﻚ ﳑﺎ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠﻮﻕ‪ ،‬ﻭﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻭﻏﲑﻩ‪ ،‬ﻋﻦ‬
‫ﻗﺎﻟﻮﺍ‪:‬‬ ‫)‪(4) (3‬‬
‫ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ } ﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ {‬
‫ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﻻ ﺗﻜﻮﻥ ﲟﺨﻠﻮﻕ‪ ،‬ﻓﺄﻭﺭﺩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻟﻔﻆ ) ﺍﳌﻌﺎﻓﺎﺓ ( ﻓﻘﺎﻝ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪:‬‬
‫ﺍﳌﻌﺎﻓﺎﺓ ﻣﻦ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﲨﻬﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻏﲑﻫﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺃﻓﻌﺎﻝ ﺍﷲ ﻗﺎﺋﻤﺔ‬
‫ﺑﻪ‪ ،‬ﻭﺃﻥ ﺍﳋﺎﻟﻖ ﻟﻴﺲ ﻫﻮ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﲨﻬﻮﺭ ﺃﺻﺤﺎﺏ ﺃﲪﺪ )‪ (5‬ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﺎﻟﻚ‪،‬‬
‫ﻭﻫﻮ ﻗﻮﻝ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻗﻮﻝ ﻋﺎﻣﺔ )‪ (6‬ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ‪.‬‬
‫)‪(7‬‬
‫ﻧﻘﻀﺎ‪ .‬ﻓﺈﻥ ﺃﻫﻞ‬ ‫ﻭ‪‬ﺬﺍ ﳛﺼﻞ ﺍﳉﻮﺍﺏ ﻋﻤﺎ ﺃﻭﺭﺩﺗﻪ ﺍﳌﻌﺘﺰﻟﺔ ﻭﳓﻮﻫﻢ ﻣﻦ ﺍﳉﻬﻤﻴﺔ‬
‫)‪(1‬‬ ‫)‪(8‬‬
‫ﻭﺍﻷﺷﻌﺮﻳﺔ‬ ‫ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻋﺎﻣﺔ ﺍﳌﺘﻜﻠﻤﺔ ﺍﻟﺼﻔﺎﺗﻴﺔ‪ :‬ﻣﻦ ﺍﻟﻜﻼﺑﻴﺔ‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ، (٤٨٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٣٤٩٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ )‪ ، (١١٠٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪، (٨٧٩‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ )‪ ، (٣٨٤١‬ﺃﲪﺪ )‪ ، (٥٨/٦‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (٤٩٧‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ )‪ ، (٤٢‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٣٥٢ / ١) ، (٤٨٦‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪.‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ )‪ ، (٢٧٠٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٣٤٣٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ )‪(٣٥٤٧‬‬
‫‪ ،‬ﺃﲪﺪ )‪ ، (٤٠٩/٦‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ )‪. (٢٦٨٠‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺬﻛﺮ ‪ ،‬ﺑﺎﺏ )‪ ، (١٦‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٠٨١ -٢٠٨٠ / ٤) ، (٢٧٠٨‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﺬﺍ ﻗﻮﻝ ﲨﻬﻮﺭ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﻭﻣﺎﻟﻚ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺻﺤﺎﺏ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ‪.‬‬
‫)‪ (7‬ﺍﳉﻬﻴﻤﺔ ﻫﻢ ‪ :‬ﺃﺗﺒﺎﻉ ﺍﳉﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ ‪ ،‬ﻭﻫﻲ ﻓﺮﻗﺔ ﻣﻌﻄﻠﺔ ﺗﻨﻜﺮ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ‪ ،‬ﻭﺗﺰﻋﻢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳎﺒﻮﺭ‬
‫ﻋﻠﻰ ﺃﻓﻌﺎﻟﻪ ‪ ،‬ﻭﺃﻥ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺗﻔﻨﻴﺎﻥ ‪ ،‬ﻭﺃﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻘﻠﺐ ﻓﻘﻂ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﻼﻻﺕ ‪ .‬ﺍﻧﻈﺮ ‪:‬‬
‫)ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ( ﻟﻠﺸﻬﺮﺳﺘﺎﱐ ‪ ،‬ﺎﻣﺶ )ﺍﻟﻔﺼﻞ( )‪. (١٣٠ - ١٢٧ / ١‬‬
‫)‪ (8‬ﺍﻟﻜﻼﺑﻴﺔ ﻫﻢ ‪ :‬ﺃﺗﺒﺎﻉ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻛﻼﺏ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻭﺍﻟﻜﻼﺑﻴﺔ ﻳﺜﺒﺘﻮﻥ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻟﻜﻦ ﻋﻠﻰ ﻃﺮﻳﻘﺔ‬
‫ﺃﻫﻞ ﺍﻟﻜﻼﻡ ‪ ،‬ﻟﺬﻟﻚ ﻳﻌﺪﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﻣﺘﻜﻠﻤﺔ ﺃﻫﻞ ﺍﻹﺛﺒﺎﺕ ‪ ،‬ﻭﻳﻮﺍﻓﻘﻮﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﺴﺎﺋﻞ‬

‫‪٧٦٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﻜﺮﺍﻣﻴﺔ )‪ (2‬ﻭﻏﲑﻫﻢ‪ ،‬ﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺃﻥ ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠﻮﻕ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻔﺔ ﺇﺫﺍ ﻗﺎﻣﺖ ﲟﺤﻞ؛‬
‫ﻋﺎﺩ ﺣﻜﻤﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ﺍﶈﻞ ﻻ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻭﺍﺗﺼﻒ ﺑﻪ ﺫﻟﻚ ﺍﶈﻞ ﻻ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﺧﻠﻖ ﺍﷲ‬
‫ﶈﻞ ﻋﻠﻤﺎ ﺃﻭ ﻗﺪﺭﺓ ﺃﻭ ﺣﺮﻛﺔ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ؛ ﻛﺎﻥ ﻫﻮ ﺍﻟﻌﺎﱂ ﺑﻪ )‪ (3‬ﺍﻟﻘﺎﺩﺭ ﺑﻪ‪ ،‬ﺍﳌﺘﺤﺮﻙ ﺑﻪ‪،‬‬
‫ﻭﱂ ﳚﺰ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺮﺏ ﺍﳌﺘﺤﺮﻙ ﺑﺘﻠﻚ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻻ ﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻟﻘﺎﺩﺭ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ‬
‫ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﺑﻞ ﲟﺎ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻠﻮ ﻛﺎﻥ ﻗﺪ ﺧﻠﻖ ﻛﻼﻣﺎ ﰲ ﻏﲑﻩ‪،‬‬
‫)‪(4‬‬
‫ﻣﻮﺳﻰ؛ ﻟﻜﺎﻧﺖ ﺍﻟﺸﺠﺮﺓ ﻫﻲ ﺍﳌﺘﺼﻔﺔ ﺑﺬﻟﻚ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺘﻜﻮﻥ‬ ‫ﻛﺎﻟﺸﺠﺮﺓ ﺍﻟﱵ ﻧﺎﺩﻯ ﻣﻨﻬﺎ‬
‫ﺍﻟﺸﺠﺮﺓ ﻫﻲ ﺍﻟﻘﺎﺋﻠﺔ ﳌﻮﺳﻰ‪ (5) { ª!$# $tRr& ûÓÍ_¯RÎ) } :‬ﻭﻟﻜﺎﻥ ﻣﺎ ﳜﻠﻘﻪ ﺍﷲ ﻣﻦ‪ :‬ﺇﻧﻄﺎﻕ ﺍﳉﻠﻮﺩ‬
‫ﻭﺍﻷﻳﺪﻱ ﻭﺗﺴﺒﻴﺢ ﺍﳊﺼﻰ ﻭﺗﺄﻭﻳﺐ ﺍﳉﺒﺎﻝ ﰲ )‪ (7) (6‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻛﻼﻣﺎ ﻟﻪ ﻛﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻭﺍﻹﳒﻴﻞ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻛﻞ ﻛﻼﻡ ﰲ ﺍﻟﻮﺟﻮﺩ ﻛﻼﻣﻪ؛ ﻷﻧﻪ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻫﺬﺍ ﻗﺪ ﺍﻟﺘﺰﻣﻪ ﻣﺜﻞ‬

‫ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﺑﻞ ﺇ‪‬ﻢ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻘﺪﺭ ﻭﺍﻷﲰﺎﺀ ﻭﺍﻷﺣﻜﺎﻡ ﺃﻗﺮﺏ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻷﺷﺎﻋﺮﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪. (١٧٤ ، ١٥٦ ، ١٤٧ ، ١٤ ، ١٢ / ٤) ، (١٠٣ / ٣‬‬
‫)‪ (1‬ﺍﻷﺷﻌﺮﻳﺔ ﻫﻢ ‪ :‬ﺃﺗﺒﺎﻉ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ‪ -‬ﻗﺒﻞ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﻣﻌﺘﻘﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ -‬ﻭﻫﻢ‬
‫ﰲ ﺍﳉﻤﻠﺔ ﻻ ﻳﺜﺒﺘﻮﻥ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺇﻻ ﺳﺒﻌﺎ ‪ ،‬ﻭﻳﺆﻭﻟﻮﻥ ﺑﻘﻴﺔ ﺍﻟﺼﻔﺎﺕ ﺑﺘﺄﻭﻳﻼﺕ ﻋﻘﻠﻴﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻭﺭﻭﺩ ﺍﻟﻨﺼﻮﺹ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻛﺎﻟﻮﺟﻪ ﻭﺍﻟﻴﺪ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺛﺒﺘﺖ ﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ ‪ ،‬ﺃﺛﺒﺘﻬﺎ ﻟﻨﻔﺴﻪ‬
‫ﰲ ﻛﺘﺎﺑﻪ ﻭﰲ ﺻﺤﻴﺢ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺍﻷﺷﺎﻋﺮﺓ ﻳﻮﺍﻓﻘﻮﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻏﺎﻟﺐ‬
‫ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ‪ ،‬ﻋﺪﺍ ﺍﻟﺼﻔﺎﺕ ﻭﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﺘﺴﻊ ﺍﳌﻘﺎﻡ ﻟﺬﻛﺮﻫﺎ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺃﺑﺎ ﺍﳊﺴﻦ‬
‫ﺍﻷﺷﻌﺮﻱ ﺭﺟﻊ ﺇﱃ ﻣﻌﺘﻘﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ -‬ﻛﻤﺎ ﺑﲔ ﰲ ﻛﺘﺎﺏ ﺍﻹﺑﺎﻧﺔ ‪ -‬ﺇﻻ ﺃﻥ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻷﻭﻝ ﻻ ﻳﺰﺍﻝ ﻣﺘﺒﻮﻋﺎ ‪ .‬ﺍﻧﻈﺮ‬
‫‪) :‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ( ‪‬ﺎﻣﺶ )ﺍﻟﻔﺼﻞ ( )‪. ( ١٥٨ - ١٣٨ / ١‬‬
‫)‪ (2‬ﺍﻟﻜﺮﺍﻣﻴﺔ ﻫﻢ ‪ :‬ﺃﺗﺒﺎﻉ ﳏﻤﺪ ﺑﻦ ﻛﺮﺍﻡ ‪ ،‬ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﺴﻢ ‪ ،‬ﻭﺃﻧﻪ ﺗﻌﺎﱃ ﳏﻞ ﻟﻠﺤﻮﺍﺩﺙ ‪ ،‬ﻭﺃﻥ‬
‫ﻟﻪ ﺛﻘﻞ ‪ ،‬ﻭﺃﻧﻪ ﺧﺎﻟﻖ ﺭﺍﺯﻕ ﺑﻼ ﺧﻠﻖ ﻭﻻ ﺭﺯﻕ ‪ . .‬ﺇﱁ ‪ .‬ﻭﳍﻢ ﰲ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻣﻨﻜﺮ ﺣﻴﺚ ﺟﻌﻠﻮﺍ ﺍﻹﳝﺎﻥ ﻗﻮﻝ‬
‫ﺍﻟﻠﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﻣﻊ ﻋﺪﻡ ﺗﺼﺪﻳﻖ ﺍﻟﻘﻠﺐ ‪ ،‬ﻓﻴﺠﻌﻠﻮﻥ ﺍﳌﻨﺎﻓﻖ ﻣﺆﻣﻨﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪/ ٣‬‬
‫‪ . ( ١٠٣‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﺮﻕ ﻟﻠﺒﻐﺪﺍﺩﻱ )ﺹ ‪ . ( ٢١٤ - ٢٠٢‬ﻭﺍﻧﻈﺮ ‪ :‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻟﻠﺸﻬﺮﺳﺘﺎﱐ )‪/ ٢‬‬
‫‪ (٢٢ -١١‬ﺎﻣﺶ ﺍﻟﻔﺼﻞ ﻻﺑﻦ ﺣﺰﻡ ‪.‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﺍﻟﻘﺎﺩﺭ ﺑﺎﻟﻌﻠﻢ )ﺳﻄﺮ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻓﻴﻬﺎ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﲢﺘﻬﺎ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ ‪. ١٤ :‬‬
‫)‪) (6‬ﺏ( ‪ :‬ﻭﺗﺄﻭﻳﻞ ‪ .‬ﻭﺍﳉﺒﺎﻝ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (7‬ﺗﺄﻭﻳﺐ ﺍﳉﺒﺎﻝ ‪ :‬ﺗﺴﺒﻴﺤﻬﺎ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ‪ ،‬ﻣﺎﺩﺓ )ﺃ ﻭ ﺏ( ‪) ،‬ﺹ‪. (٣٢‬‬

‫‪٧٦٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺻﺎﺣﺐ ) ﺍﻟﻔﺼﻮﺹ ( )‪ (1‬ﻭﺃﻣﺜﺎﻟﻪ ﻣﻦ ﻫﺆﻻﺀ ﺍﳉﻬﻤﻴﺔ ﺍﳊﻠﻮﻟﻴﺔ ﺍﻻﲢﺎﺩﻳﺔ )‪. (2‬‬

‫ﻓﺄﻭﺭﺩﺕ ﺍﳌﻌﺘﺰﻟﺔ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ‪ :‬ﻛﺎﻟﻌﺪﻝ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻋﺎﺩﻝ ﳏﺴﻦ‬
‫ﺑﻌﺪﻝ ﺧﻠﻘﻪ ﰲ ﻏﲑﻩ‪ ،‬ﻭﺇﺣﺴﺎﻥ ﺧﻠﻘﻪ ﰲ ﻏﲑﻩ‪ ،‬ﻓﺄﺷﻜﻞ ﺫﻟﻚ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﷲ ﻓﻌﻞ‬
‫ﻗﺎﺋﻢ ﺑﻪ‪ ،‬ﺑﻞ ﻓﻌﻠﻪ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻨﻔﺼﻞ ﻋﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﺧﻠﻘﻪ ﺇﻻ ﳐﻠﻮﻗﻪ‪ .‬ﻭﺃﻣﺎ ﻣﻦ ﻃﺮﺩ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﺇﻥ ﺍﻷﻓﻌﺎﻝ ﻗﺎﺋﻤﺔ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﻔﻌﻮﻻﺕ ﺍﳌﺨﻠﻮﻗﺔ ﻫﻲ ﺍﳌﻨﻔﺼﻠﺔ ﻋﻨﻪ‪ ،‬ﻭﻓﺮﻕ ﺑﲔ‬
‫ﺍﳋﻠﻖ ﻭﺍﳌﺨﻠﻮﻕ‪ ،‬ﻓﺎﻃﺮﺩ ﺩﻟﻴﻠﻪ ﻭﺍﺳﺘﻘﺎﻡ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ )‪ (3‬ﺃﻥ ﺍﺳﺘﻌﺎﺫﺓ ﺍﻟﻨﱯ ‪ r‬ﺑﻌﻔﻮﻩ ﻭﻣﻌﺎﻓﺎﺗﻪ ﻣﻦ ﻋﻘﻮﺑﺘﻪ‪ - ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺴﺘﻌﺎﺫ‬
‫ﲟﺨﻠﻮﻕ ‪ -‬ﻛﺴﺆﺍﻝ ﺍﷲ ﺑﺈﺟﺎﺑﺘﻪ ﻭﺇﺛﺎﺑﺘﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺴﺄﻝ ﲟﺨﻠﻮﻕ‪ .‬ﻭﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪:‬‬
‫ﻻ ﻳﺴﺄﻝ ﺇﻻ ﺑﻪ‪ ،‬ﻻ ﻳﻨﺎﰲ ﺍﻟﺴﺆﺍﻝ ﺑﺼﻔﺎﺗﻪ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳊﻠﻒ ﻻ ﻳﺸﺮﻉ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻔﺎ ﻓﻠﻴﺤﻠﻒ ﺑﺎﷲ ﺃﻭ‬

‫ﻗﺎﻝ‬ ‫)‪(6‬‬
‫ﻭﰲ ﻟﻔﻆ ﻟﻠﺘﺮﻣﺬﻱ‪ } :‬ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﺃﺷﺮﻙ {‬ ‫)‪(5) (4‬‬
‫ﻟﻴﺼﻤﺖ {‬

‫)‪ (1‬ﻫﻮ ‪ :‬ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻄﺎﺋﻲ ‪ ،‬ﺍﻷﻧﺪﻟﺴﻲ ‪ ،‬ﻓﻴﻠﺴﻮﻑ ‪ ،‬ﻣﺘﻜﻠﻢ ‪ ،‬ﻣﻠﺤﺪ ‪ ،‬ﺭﺃﺱ ﰲ ﺍﻟﻀﻼﻟﺔ ‪،‬‬
‫ﻣﻦ ﺩﻋﺎﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ‪ ،‬ﺑﻞ ﻫﻮ ﻗﺪﻭ‪‬ﻢ ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٣٨‬ﻫـ ﺑﺪﻣﺸﻖ ‪.‬‬
‫)‪ (2‬ﺍﳊﻠﻮﻟﻴﺔ ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﺬﺍﺗﻪ ﺣﻞ ﰲ ﳐﻠﻮﻗﺎﺗﻪ ﻛﻤﺎ ﳛﻞ ﺍﳌﺎﺀ ﰲ ﺍﻹﻧﺎﺀ ‪ ،‬ﻭﺃﻧﻪ ﺗﻌﺎﱃ ﺑﺬﺍﺗﻪ ﰲ‬
‫ﻛﻞ ﻣﻜﺎﻥ ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ‪ .‬ﻭﺃﻣﺎ ﺍﻻﲢﺎﺩ ‪ :‬ﻓﻬﻮ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﺘﺤﺪ ﲟﺨﻠﻮﻗﺎﺗﻪ ﻭﳑﺘﺰﺝ‬
‫‪‬ﺎ ﻛﻤﺎ ﳝﺘﺰﺝ ﺍﳌﺎﺀ ﺑﺎﻟﻄﲔ ‪ ،‬ﻭﺃﻥ ﻭﺟﻮﺩ ﺍﳋﺎﻟﻖ ﻫﻮ ﻋﲔ ﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﻮﺟﻮﺩ ﻭﺍﺣﺪ ‪ .‬ﻭﺍﻟﻘﻮﻝ‬
‫ﺑﺎﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ ﻣﺂﳍﻤﺎ ﻭﺍﺣﺪ ‪ ،‬ﻭﻫﺬﻩ ﻋﻘﻴﺪﺓ ﻏﻼﺓ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﻔﻼﺳﻔﺔ ‪ ،‬ﻛﺎﺑﻦ ﻋﺮﰊ ﻭﺍﺑﻦ ﺳﺒﻌﲔ ﻭﺍﳊﻼﺝ‬
‫ﻭﺍﻟﺘﻠﻤﺴﺎﱐ ﻭﻏﲑﻫﻢ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪. (٤٨٠ - ١١١ / ٢‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻫﺬﺍ ‪.‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﻬﺎﺩﺍﺕ )‪ ، (٢٥٣٣‬ﻣﺴﻠﻢ ﺍﻷﳝﺎﻥ )‪ ، (١٦٤٦‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (١٥٣٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ‬
‫ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (٣٧٦٦‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (٣٢٤٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ )‪ ، (٢٠٩٤‬ﺃﲪﺪ )‪، (٧/٢‬‬
‫ﻣﺎﻟﻚ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (١٠٣٧‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪. (٢٣٤١‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﻻ ﲢﻠﻔﻮﺍ ﺑﺂﺑﺎﺋﻜﻢ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٥٣٠ / ١١) ، (٦٦٤٦‬ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٢٦٧ / ٣) ، (١٦٤٦‬‬
‫‪.‬‬
‫)‪ (6‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (١٥٣٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (٣٢٥١‬ﺃﲪﺪ )‪. (٦٩/٢‬‬

‫‪٧٦٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺘﺮﻣﺬﻱ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ " )‪ (1‬ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻓﺎﳊﻠﻒ )‪ (2‬ﺑﻌﺰﺓ ﺍﷲ‪ ،‬ﻭﻟﻌﻤﺮ ﺍﷲ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ‬
‫ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺍﳊﻠﻒ ﺑﻪ‪ ،‬ﱂ ﻳﺪﺧﻞ ﰲ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ؛ ﻷﻥ ﻟﻔﻆ ) ﺍﻟﻐﲑ ( ﻗﺪ ﻳﺮﺍﺩ ﺑﻪ‬
‫ﺍﳌﺒﺎﻳﻦ ﺍﳌﻨﻔﺼﻞ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﻄﻠﻖ ﺍﻟﺴﻠﻒ ﻭﺳﺎﺋﺮ ﺍﻷﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﺳﺎﺋﺮ ﺻﻔﺎﺕ ﺍﷲ‪ ،‬ﺃ‪‬ﺎ‬
‫)‪(4‬‬
‫ﻏﲑﻩ‪ ،‬ﻭﱂ ﻳﻄﻠﻘﻮﺍ ﻋﻠﻴﻪ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻏﲑﻩ؛ ﻷﻥ ﻟﻔﻆ )‪ ) (3‬ﺍﻟﻐﲑ ( ﻓﻴﻪ ﺇﲨﺎﻝ‪ ،‬ﻗﺪ ﻳﺮﺍﺩ ﺑﻪ‪:‬‬
‫ﺍﳌﺒﺎﻳﻦ ﺍﳌﻨﻔﺼﻞ؛ ﻓﻼ ﻳﻜﻮﻥ ﺻﻔﺔ ﺍﳌﻮﺻﻮﻑ ﺃﻭ ﺑﻌﻀﻪ ﺩﺍﺧﻼ ﰲ ﻟﻔﻆ‪ :‬ﺍﻟﻐﲑ‪ .‬ﻭﻗﺪ ﻳﺮﺍﺩ ﺑﻪ‪ :‬ﻣﺎ‬
‫ﳝﻜﻦ ﺗﺼﻮﺭﻩ‪ ،‬ﺩﻭﻥ ﺗﺼﻮﺭ ﻣﺎ ﻫﻮ ﻏﲑ ﻟﻪ؛ ﻓﻴﻜﻮﻥ ﻏﲑﺍ ‪‬ﺬﺍ ﺍﻻﺻﻄﻼﺡ‪.‬‬
‫ﻭﳍﺬﺍ ﺗﻨﺎﺯﻉ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﰲ ﻣﺴﻤﻰ‪ ) :‬ﺍﻟﻐﲑ ( ﻭﺍﻟﱰﺍﻉ ﰲ ﺫﻟﻚ ﻟﻔﻈﻲ‪ ،‬ﻭﻟﻜﻦ ﺑﺴﺒﺐ‬
‫ﺫﻟﻚ ﺣﺼﻠﺖ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺼﻔﺎﺕ ﻣﻦ ﺍﻟﺸﺒﻬﺎﺕ ﻣﺎ ﻻ ﻳﻨﺠﻠﻲ ﺇﻻ ﲟﻌﺮﻓﺔ ﻣﺎ ﻭﻗﻊ ﰲ ﺍﻷﻟﻔﺎﻅ‬
‫ﻣﻦ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﻹ‪‬ﺎﻣﺎﺕ‪ ،‬ﻛﻤﺎ ﻗﺪ ﺑ‪‬ﺴﻂ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (5‬‬
‫ﻭﳍﺬﺍ ﻳﻔﺮﻕ ﺑﲔ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺍﻟﺼﻔﺎﺕ ﻏﲑ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﺑﲔ ﻗﻮﻟﻪ‪ :‬ﺻﻔﺎﺕ ﺍﷲ ﻏﲑ ﺍﷲ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺜﺎﱐ ﺑﺎﻃﻞ؛ ﻷﻥ ﻣﺴﻤﻰ ﺍﺳﻢ ) ﺍﷲ ( ﻳﺪﺧﻞ ﻓﻴﻪ ﺻﻔﺎﺗﻪ‪ ،‬ﲞﻼﻑ ﻣﺴﻤﻰ ) ﺍﻟﺬﺍﺕ ( ﻓﺈﻧﻪ ﻻ‬
‫ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﳍﺬﺍ ﻻ ﻳﻘﺎﻝ‪ :‬ﺻﻔﺎﺕ ﺍﷲ ﺯﺍﺋﺪﺓ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺇﻥ ﻗﻴﻞ‪ :‬ﺍﻟﺼﻔﺎﺕ‬
‫ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺍﻟﺬﺍﺕ؛ ﻷﻥ ﺍﳌﺮﺍﺩ ﺃ‪‬ﺎ ﻫﻲ ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﳌﺜﺒﺘﻮﻥ ﻣﻦ ﺍﻟﺬﺍﺕ ﺍ‪‬ﺮﺩﺓ )‪ (6‬ﻭﺍﷲ‬
‫ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﺍﺕ ﺍﳌﻮﺻﻮﻓﺔ ﺑﺼﻔﺎﺗﻪ ﺍﻟﻼﺯﻣﺔ‪ ،‬ﻓﻠﻴﺲ ﺍﺳﻢ ﺍﷲ ﻣﺘﻨﺎﻭﻻ ﻟﺬﺍﺕ ﳎﺮﺩﺓ ﻋﻦ ﺍﻟﺼﻔﺎﺕ‬
‫ﺃﺻﻼ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻭﺟﻮﺩ ﺫﻟﻚ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﺎﻇﺮﺗﻪ ﻟﻠﺠﻬﻤﻴﺔ‪ :‬ﻻ ﻧﻘﻮﻝ‪ :‬ﺍﷲ‬
‫ﻭﻋﻠﻤﻪ‪ ،‬ﻭﺍﷲ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﺍﷲ ﻭﻧﻮﺭﻩ‪ ،‬ﻭﻟﻜﻦ ﻧﻘﻮﻝ‪ :‬ﺍﷲ ﺑﻌﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ ﻭﻧﻮﺭﻩ‪ :‬ﻫﻮ ﺇﻟﻪ ﻭﺍﺣﺪ )‪. (7‬‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١١٠ / ٤) ، (١٥٣٥‬‬
‫)‪ (2‬ﰲ )ﺃ ( ‪ :‬ﻓﺎﳊﻠﻒ ﺑﻪ ﺑﻌﺰﺓ ﺍﷲ ‪.‬‬
‫)‪ (3‬ﻟﻔﻆ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻣﺎ ﳝﻜﻦ ﺗﺼﻮﺭﻩ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪. (٢١٢ - ١٨٥ / ٦‬‬
‫)‪ (6‬ﺍ‪‬ﺮﺩﺓ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ‪ ،‬ﺗﺼﺤﻴﺢ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻧﺼﺎﺭﻱ ‪) ،‬ﺹ ‪. (٤٩‬‬

‫‪٧٦٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﺑ‪‬ﺴﻂ ﻫﺬﺍ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬

‫)‪(1‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﻨﺎﺱ‪ :‬ﺃﺳﺄﻟﻚ ﺑﺎﷲ ﻭﺑﺎﻟﺮﺣﻢ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ‪ ) :‬ﺗﺴﺎﺀﻟﻮﻥ ﺑﻪ ﻭﺍﻷﺭﺣﺎﻡ (‬
‫ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺴﺒﺐ ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺣﻢ ﺗﻮﺟﺐ ﺍﻟﺼﻠﺔ‪ ،‬ﻭﺗﻘﺘﻀﻲ ﺃﻥ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﻗﺮﺍﺑﺘﻪ‪،‬‬
‫ﻓﺴﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ﺑﺎﻟﺮﺣﻢ ﻟﻐﲑﻩ‪ ،‬ﻳﺘﻮﺳﻞ ﺇﻟﻴﻪ ﲟﺎ ﻳﻮﺟﺐ ﺻﻠﺘﻪ‪ :‬ﻣﻦ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﱵ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻟﻴﺲ ﻫﻮ‬
‫ﻣﻦ ﺑﺎﺏ ﺍﻹﻗﺴﺎﻡ‪ ،‬ﻭﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻮﺳﻞ ﲟﺎ ﻻ ﻳﻘﺘﻀﻲ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﺑﻞ ﻫﻮ ﺗﻮﺳﻞ ﲟﺎ ﻳﻘﺘﻀﻲ‬
‫ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻛﺎﻟﺘﻮﺳﻞ )‪ (2‬ﺑﺪﻋﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺑﻄﺎﻋﺘﻬﻢ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ‪.‬‬
‫)‪(3‬‬
‫ﻗﺎﻝ‪ " :‬ﻛﻨﺖ ﺇﺫﺍ ﺳﺄﻟﺖ‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﻣﺎ ﻳﺮﻭﻯ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺃﻧﻪ‬
‫ﻋﻠﻴﺎ ‪ t‬ﺷﻴﺌﺎ ﻓﻠﻢ ﻳﻌﻄﻨﻴﻪ‪ ،‬ﻗﻠﺖ ﻟﻪ‪ :‬ﲝﻖ ﺟﻌﻔﺮ ﺇﻻ ﻣﺎ ﺃﻋﻄﻴﺘﻨﻴﻪ ﻓﻴﻌﻄﻴﻨﻴﻪ " )‪ (4‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ‪.‬‬
‫ﻓﺈﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻇﻦ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻴﻪ ﲜﻌﻔﺮ‪ ،‬ﺃﻭ ﻣﻦ ﺑﺎﺏ ﻗﻮﳍﻢ‪ :‬ﺃﺳﺄﻟﻚ ﲝﻖ‬
‫ﺃﻧﺒﻴﺎﺋﻚ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺟﻌﻔﺮ ﻫﻮ ﺃﺧﻮ ﻋﻠﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﻫﻮ ﺍﺑﻨﻪ‪ ،‬ﻭﻟﻪ ﻋﻠﻴﻪ‬
‫ﺣﻖ ﺍﻟﺼﻠﺔ‪ ،‬ﻓﺼﻠﺔ ﻋﺒﺪ ﺍﷲ ﺻﻠﺔ ﻷﺑﻴﻪ ﺟﻌﻔﺮ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪ } :‬ﺇﻥ ﻣﻦ ﺃﺑﺮ ﺍﻟﱪ ﺃﻥ ﻳﺼﻞ‬

‫ﻭﻗﻮﻟﻪ‪ } :‬ﺇﻥ ﻣﻦ ﺑﺮﳘﺎ ﺑﻌﺪ ﻣﻮ‪‬ﻤﺎ‪ :‬ﺍﻟﺪﻋﺎﺀ‬ ‫)‪(6‬‬

‫ﺃﻫﻞ ﻭﺩ ﺃﺑﻴﻪ ﺑﻌﺪ ﺃﻥ ﻳﻮﱄ {‬ ‫)‪(5‬‬
‫ﺍﻟﺮﺟﻞ‬
‫ﳍﻤﺎ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻤﺎ‪ ،‬ﻭﺇﻧﻔﺎﺫ ﻋﻬﺪﳘﺎ ﻣﻦ ﺑﻌﺪﳘﺎ‪ ،‬ﻭﺻﻠﺔ ﺭﲪﻚ ﺍﻟﱵ ﻻ ﺭﺣﻢ ﻟﻚ ﺇﻻ ﻣﻦ‬
‫ﻗﺒﻠﻬﻤﺎ { )‪. (1) (7‬‬

‫)‪ (1‬ﺃﻱ ﲞﻔﺾ )ﺍﻷﺭﺣﺎﻡ( ﻋﻄﻔﺎ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﰲ )ﺑﻪ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻛﺎﳌﺘﻮﺳﻞ ‪.‬‬
‫)‪ (3‬ﺃﻧﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ ﺝ ﺩ( ‪.‬‬
‫)‪ (4‬ﻭﺍﺑﻦ ﺟﻌﻔﺮ ﻫﻮ ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ،‬ﻭﻟﺪ ﺑﺎﳊﺒﺸﺔ ‪ ،‬ﻭﻟﻪ ﺻﺤﺒﺔ ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ )‪٨٠‬‬
‫ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪. (٤٠٦ / ١‬‬
‫)‪ (5‬ﺍﻟﺮﺟﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻣﻦ ﻃﺮﻕ ﰲ ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺻﻠﺔ ﺃﺻﺪﻗﺎﺀ ﺍﻷﺏ ﻭﺍﻷﻡ ﻭﳓﻮﳘﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (١٩٧٩ / ٤) ، (٢٥٥٢‬‬
‫)‪ (7‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (٥١٤٢‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺩﺏ )‪. (٣٦٦٤‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻇﻨﻮﻩ؛ ﻟﻜﺎﻥ ﺳﺆﺍﻟﻪ ﻟﻌﻠﻲ ﲝﻖ ﺍﻟﻨﱯ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ‬
‫ﻭﳓﻮﳘﺎ‪ ،‬ﺃﻭﱃ ﻣﻦ ﺳﺆﺍﻟﻪ ﲝﻖ ﺟﻌﻔﺮ‪ ،‬ﻓﻜﺎﻥ ﻋﻠﻲ ﺇﱃ ﺗﻌﻈﻴﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﳏﺒﺘﻪ ﻭﺇﺟﺎﺑﺔ‬
‫ﺍﻟﺴﺎﺋﻞ ﺑﻪ ﺃﺳﺮﻉ ﻣﻨﻪ ﺇﱃ ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻞ ﺑﻐﲑﻩ‪ .‬ﻟﻜﻦ ﺑﲔ ﺍﳌﻌﻨﻴﲔ ﻓﺮﻕ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﺎﺋﻞ ﺑﺎﻟﻨﱯ‪،‬‬
‫ﻃﺎﻟﺐ ﺑﻪ ﻣﺘﺴﺒﺐ ﺑﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﰲ ﺫﻟﻚ ﺍﻟﺴﺒﺐ )‪ (2‬ﻣﺎ ﻳﻘﺘﻀﻲ ﺣﺼﻮﻝ ﻣﻄﻠﻮﺑﻪ‪ ،‬ﻭﻻ ﻛﺎﻥ‬
‫ﻳﺴﺄﻝ ﻣﺎ ﺑﻪ‪ ،‬ﻟﻜﺎﻥ ﺑﺎﻃﻼ )‪. (3‬‬
‫ﻭﺇﻗﺴﺎﻡ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻏﲑﻩ ﺑﺸﻲﺀ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺗﻌﻈﻴﻢ ﺍﳌﻘﺴﻢ )‪ (4‬ﻟﻠﻤﻘﺴﻢ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻷﻣﺮ ﺑﺈﺑﺮﺍﺭ ﺍﻟﻘﺴﻢ‪ ،‬ﻭﰲ ﻣﺜﻞ ﻫﺬﺍ ﻗﻴﻞ‪ } :‬ﺇﻥ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ‬

‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺗﻌﻈﻴﻢ ﺍﳌﺴﺆﻭﻝ ﺑﻪ‪ .‬ﻓﺎﻷﻭﻝ‬ ‫)‪(6‬‬

‫ﻣﻦ ﻟﻮ ﺃﻗﺴﻢ ﻋﻠﻰ ﺍﷲ ﻷﺑﺮﻩ { )‪، (5‬‬
‫ﻳﺸﺒﻪ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﳊﻠﻒ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﺑﻪ ﺍﳊﺾ ﻭﺍﳌﻨﻊ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺳﺆﺍﻝ ﻟﻠﻤﺴﺆﻭﻝ ﲟﺎ‬
‫ﻋﻨﺪﻩ ﻣﻦ ﳏﺒﺔ ﺍﳌﺴﺆﻭﻝ ﺑﻪ ﻭﺗﻌﻈﻴﻤﻪ ﻭﺭﻋﺎﻳﺔ ﺣﻘﻪ‪.‬‬
‫)‪(7‬‬
‫ﺫﻟﻚ ﳑﺎ ﻳﻘﺘﻀﻲ ﺣﺼﻮﻝ ﻣﻘﺼﻮﺩ ﺍﻟﺴﺎﺋﻞ‪ ،‬ﺣ‪‬ﺴ‪‬ﻦ‪ ‬ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻛﺴﺆﺍﻝ‬ ‫ﻓﺈﻥ ﻛﺎﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺮﺣﻢ ﻭﰲ ﻫﺬﺍ ﺳﺆﺍﻝ ﺍﷲ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺑﺪﻋﺎﺀ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺷﻔﺎﻋﺘﻬﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﲟﺠﺮﺩ )‪ (8‬ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﳏﺒﺔ ﺍﷲ ﳍﻢ ﻭﺗﻌﻈﻴﻤﻪ ﳍﻢ‪ ،‬ﻭﺭﻋﺎﻳﺘﻪ ﳊﻘﻮﻗﻬﻢ ﺍﻟﱵ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﰲ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٥٢ / ٥) ، (٥١٤٢‬ﻭﺳﻨﻦ‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ‪ :‬ﺻﻞ ﻣﻦ ﻛﺎﻥ ﺃﺑﻮﻙ ﻳﺼﻞ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٣٦٦٤‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ )‪/ ٣‬‬
‫‪. (٤٩٨‬‬
‫)‪ (2‬ﰲ )ﺝ( ‪ :‬ﺍﻟﺘﺴﺒﺐ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻻ ﻛﺎﻥ ﻳﺴﺄﻝ ﻣﺎ ﺑﻪ ﺑﺎﻃﻼ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺑﺎﻟﻘﺴﻢ ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ )‪ ، (٢٥٥٦‬ﻣﺴﻠﻢ ﺍﻹﻣﺎﺭﺓ )‪ ، (١٩٠٣‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻘﺴﺎﻣﺔ )‪ ، (٤٧٥٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺪﻳﺎﺕ )‪(٤٥٩٥‬‬
‫‪ ،‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻳﺎﺕ )‪ ، (٢٦٤٩‬ﺃﲪﺪ )‪. (١٦٧/٣‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ ‪ ،‬ﺑﺎﺏ ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﺪﻳﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٣٠٦ / ٥) ، (٢٧٠٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬
‫‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺴﺎﻣﺔ ‪ ،‬ﺑﺎﺏ ﺇﺛﺒﺎﺕ ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻷﺳﻨﺎﻥ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (١٦٧٥‬‬
‫‪. (١٣٠٢‬‬
‫)‪ (7‬ﻛﺎﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻣﺎ ﲟﺠﺮﺩ ﺫﻭﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻧﻌﻢ ﺍﷲ ‪‬ﺎ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﻮﺟﺐ ﺣﺼﻮﻝ ﻣﻘﺼﻮﺩ ﺍﻟﺴﺎﺋﻞ ﺇﻻ ﺑﺴﺒﺐ ﺑﲔ ﺍﻟﺴﺎﺋﻞ ﻭﺑﻴﻨﻬﻢ‪،‬‬
‫ﺇﻣﺎ ﳏﺒﺘﻬﻢ ﻭﻃﺎﻋﺘﻬﻢ ﻓﻴﺜﺎﺏ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻣﺎ ﺩﻋﺎﺅﻫﻢ ﻟﻪ ﻓﻴﺴﺘﺠﻴﺐ ﺍﷲ ﺷﻔﺎﻋﺘﻬﻢ ﻓﻴﻪ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪ (1‬ﺍﻟﺘﻮﺳﻞ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻳﻜﻮﻥ ﺑﻄﺎﻋﺘﻬﻢ ﻭﺍﺗﺒﺎﻋﻬﻢ ﺃﻭ ﺑﺪﻋﺎﺋﻬﻢ ﻭﺷﻔﺎﻋﺘﻬﻢ‬

‫ﻓﺎﻟﺘﻮﺳﻞ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻳﻜﻮﻥ ﺑﺄﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺑﻄﺎﻋﺘﻬﻢ ﻭﺍﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﺇﻣﺎ ﺑﺪﻋﺎﺋﻬﻢ‬
‫ﻭﺷﻔﺎﻋﺘﻬﻢ‪ .‬ﻓﻤﺠﺮﺩ ﺩﻋﺎﺋﻪ ‪‬ﻢ ﻣﻦ )‪ (2‬ﻏﲑ ﻃﺎﻋﺔ ﻣﻨﻪ ﳍﻢ‪ ،‬ﻭﻻ ﺷﻔﺎﻋﺔ ﻣﻨﻬﻢ ﻟﻪ‪ ،‬ﻓﻼ ﻳﻨﻔﻌﻪ‪،‬‬
‫ﻭﺇﻥ ﻋﻈﻢ ﺟﺎﻩ ﺃﺣﺪﻫﻢ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻗﺪ ﺑﺴﻄﺖ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (3‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ ﻗﺎﻟﻮﺍ ﰲ ﺳﺆﺍﻟﻪ ﺑﺎﳌﺨﻠﻮﻕ ﻣﺎ ﻗﺪ )‪ (4‬ﺫﻛﺮ‪،‬‬
‫ﻓﻜﻴﻒ ﺑﺴﺆﺍﻝ ﺍﳌﺨﻠﻮﻕ ﺍﳌﻴﺖ ؟ ﺳﻮﺍﺀ ﺳﺌﻞ ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﺃﻭ ﺳﺌﻞ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪،‬‬
‫ﳑﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻣﺎ ﻋﻨﺪ ﻗﱪ ﺍﳌﻴﺖ‪ ،‬ﻭﺇﻣﺎ ﻣﻊ ﻏﻴﺒﺘﻪ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﺸﺮﻳﻌﺔ ‪ r‬ﺣﺴﻢ ﺍﳌﺎﺩﺓ‬
‫ﻭﺳﺪ ﺍﻟﺬﺭﻳﻌﺔ‪ ،‬ﺑﻠﻌﻨﻪ ﻣﻦ ﻳﺘﺨﺬ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻣﺴﺎﺟﺪ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺼﻠﻰ ﻋﻨﺪﻫﺎ ﷲ‪،‬‬
‫ﻭﻻ ﻳﺴﺄﻝ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺣﺬﺭ ﺃﻣﺘﻪ ﺫﻟﻚ‪ .‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻭﻗﻊ ﻧﻔﺲ ﺍﶈﺬﻭﺭ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺃﺳﺒﺎﺏ‬
‫ﺍﻟﺸﺮﻙ ؟ ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ‪.‬‬
‫ﻭﻗﺪ ﺗﺒﲔ ﺃﻥ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﺴﻠﻒ ﱂ ﻳﻜﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﺇﻻ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ " ﺃﻧﻪ ﻛﺎﻥ‬
‫ﻳﺘﺤﺮﻯ ﺍﻟﱰﻭﻝ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻧﺰﻝ ﻓﻴﻬﺎ ﺍﻟﻨﱯ ‪ r‬ﻭﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺻﻠﻰ ﻓﻴﻬﺎ‪ ،‬ﺣﱴ‬
‫ﺇﻥ } ﺍﻟﻨﱯ ‪ r‬ﺗﻮﺿﺄ ﻭﺻﺐ ﻓﻀﻞ ﻭﺿﻮﺋﻪ ﰲ ﺃﺻﻞ ﺷﺠﺮﺓ { ‪ .‬ﻓﻔﻌﻞ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﺫﻟﻚ " ﻭﻫﺬﺍ ﻣﻦ ﺍﺑﻦ ﻋﻤﺮ ﲢﺮ ﳌﺜﻞ ﻓﻌﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻗﺼﺪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺜﻞ ﻓﻌﻠﻪ‪ ،‬ﰲ ﻧﺰﻭﻟﻪ ﻭﺻﻼﺗﻪ‪،‬‬
‫ﻭﺻﺒﻪ ﻟﻠﻤﺎﺀ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﱂ ﻳﻘﺼﺪ ﺍﺑﻦ ﻋﻤﺮ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻧﺰﳍﺎ‪.‬‬
‫ﻭﺍﻟﻜﻼﻡ ﻫﻨﺎ ﰲ ﺛﻼﺙ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺇﺣﺪﺍﻫﺎ ‪ :‬ﺃﻥ ﺍﻟﺘﺄﺳﻲ )‪ (5‬ﺑﻪ ﰲ ﺻﻮﺭﺓ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻓﻌﻠﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻌﻠﻢ ﻗﺼﺪﻩ ﻓﻴﻪ‪ ،‬ﺃﻭ‬

‫)‪ (1‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﻗﺪ ﺑﺴﻄﺖ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ )ﺛﻼﺛﺔ ﺃﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻣﺎ ﳎﺮﺩ ﺩﻋﺎﺀ ﺍﻟﺪﺍﻋﻲ ﻭﺗﻮﺳﻠﻪ ‪‬ﻢ ﻣﻦ ﻏﲑ ﻃﺎﻋﺔ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﻛﺘﺎﺏ )ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ( ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪) ، (١٥٤ ، ١٤٣ / ١‬ﺹ ‪. (٢٠٢ ، ١٩٩‬‬
‫)‪ (4‬ﻗﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ﺝ( ‪ :‬ﺍﳌﺘﺄﺳﻲ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻊ ﻋﺪﻡ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻓﻌﻠﻪ‪ ،‬ﻓﻬﺬﺍ ﻓﻴﻪ ﻧﺰﺍﻉ ﻣﺸﻬﻮﺭ‪ ،‬ﻭﺍﺑﻦ ﻋﻤﺮ ﻣﻊ ﻃﺎﺋﻔﺔ ﻳﻘﻮﻟﻮﻥ ﺑﺄﺣﺪ‬
‫ﺍﻟﻘﻮﻟﲔ‪ ،‬ﻭﻏﲑﻫﻢ ﳜﺎﻟﻔﻬﻢ )‪ (1‬ﰲ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﻭﺍﳌﻌﺮﻭﻑ ﻋﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺃ‪‬ﻢ ﱂ‬
‫ﻳﻜﻮﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﻛﻔﻌﻞ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻟﻴﺲ ﻫﺬﺍ ﳑﺎ ﳓﻦ ﻓﻴﻪ ﺍﻵﻥ )‪. (2‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ :‬ﺃﻧﻪ ﻟﻮ ﲢﺮﻯ ﺭﺟﻞ ﰲ ﺳﻔﺮﻩ ﺃﻥ ﻳﺼﻠﻲ ﰲ ﻣﻜﺎﻥ ﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻨﱯ ‪r‬‬
‫ﻭﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﺇﺫﺍ ﺟﺎﺀ ﻭﻗﺖ ﺍﻟﺼﻼﺓ؛ ﻓﻬﺬﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﻳﺘﺤﺮﻯ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﻟﻠﺼﻼﺓ ﻋﻨﺪﻫﺎ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﻗﺘﺎ‬
‫ﻟﻠﺼﻼﺓ‪ ،‬ﺑﻞ ﺃﺭﺍﺩ ﺃﻥ )‪ (3‬ﻳﻨﺸﺊ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻷﺟﻞ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻓﻬﺬﺍ ﱂ ﻳﻨﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﻻ‬
‫)‪(4‬‬
‫ﻭﺇﻥ ﺍﺩﻋﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﻓﻌﻠﻪ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﻋﻦ ﺃﺑﻴﻪ ﻋﻤﺮ ﺃﻧﻪ ‪‬ﻰ ﻋﻦ‬ ‫ﻏﲑﻩ‬
‫)‪(5‬‬
‫ﻭﺗﻮﺍﺗﺮ ﻋﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ :‬ﺃ‪‬ﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ؛ ﻓﻴﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺫﻟﻚ‬
‫ﻓﻌﻞ ﺍﺑﻦ ﻋﻤﺮ ‪ -‬ﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ‪ -‬ﺣﺠﺔ ﻋﻠﻰ ﺃﺑﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪.‬‬
‫ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﻻ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﰲ ﻃﺮﻳﻘﻪ‪ ،‬ﺑﻞ ﻳﻌﺪﻝ ﻋﻦ ﻃﺮﻳﻘﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ‬
‫ﻳﺴﺎﻓﺮ ﺇﻟﻴﻬﺎ ﺳﻔﺮﺍ ﻗﺼﲑﺍ ﺃﻭ ﻃﻮﻳﻼ‪ ،‬ﻣﺜﻞ ﻣﻦ ﻳﺬﻫﺐ ﺇﱃ ﺣﺮﺍﺀ ﻟﻴﺼﻠﻲ ﻓﻴﻪ ﻭﻳﺪﻋﻮ‪ ،‬ﺃﻭ ﻳﺬﻫﺐ‬
‫ﺇﱃ ﺍﻟﻄﻮﺭ ﺍﻟﺬﻱ ﻛﻠﻢ ﺍﷲ ﻋﻠﻴﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﺼﻠﻲ ﻓﻴﻪ ﻭﻳﺪﻋﻮ‪ ،‬ﺃﻭ ﻳﺴﺎﻓﺮ ﺇﱃ ﻏﲑ‬
‫ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﻣﻦ ﺍﳉﺒﺎﻝ ﻭﻏﲑ ﺍﳉﺒﺎﻝ‪ ،‬ﺍﻟﱵ ﻳﻘﺎﻝ‪ :‬ﻓﻴﻬﺎ ﻣﻘﺎﻣﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭ ﻏﲑﻫﻢ‪ ،‬ﺃﻭ ﻣﺸﻬﺪ‬
‫ﻣﺒﲏ ﻋﻠﻰ ﺃﺛﺮ ﻧﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﻧﻌﻠﻪ )‪ (6‬ﻭﻣﺜﻞ ﻣﺎ ﰲ )‪ (7‬ﺟﺒﻞ ﻗﺎﺳﻴﻮﻥ‪،‬‬
‫)‪(1‬‬ ‫)‪(8‬‬
‫ﺍﻟﺬﻱ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﳓﻮ ﻫﺬﻩ ﺍﻟﺒﻘﺎﻉ‪ .‬ﻓﻬﺬﺍ ﻣﺎ ﻳﻌﻠﻢ‬ ‫ﻭﺟﺒﻞ ﻃﻮﺭﺯﻳﺘﺎ‬ ‫ﻭﺟﺒﻞ ﺍﻟﻔﺘﺢ‬

‫)‪ (1‬ﰲ )ﺏ ﻁ ﺩ( ‪ :‬ﳜﺎﻟﻔﻮ‪‬ﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺏ( ‪ :‬ﳓﻦ ﺍﻵﻥ ﻓﻴﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ‪ :‬ﺑﻞ ﺇﺫﺍ ﻳﻨﺸﺊ ‪ .‬ﻭﰲ )ﺏ( ‪ :‬ﺑﻞ ﺃﺭﺍﺩ ﻳﻨﺸﺊ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻭﻏﲑﻩ ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪) :‬ﺹ‪ (١٤٤‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (6‬ﻗﺎﻝ ﻳﺎﻗﻮﺕ ﰲ )ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ( ﰲ ﺗﻌﺮﻳﻒ )ﻧﻌﻞ( ‪ :‬ﻭﻫﻲ ﺃﺭﺽ ﺑﺘﻬﺎﻣﺔ ﻭﺍﻟﻴﻤﻦ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﺣﺼﻦ ﻋﻠﻰ ﺟﺒﻞ ﺷﻄﺐ ‪/ ٥) ،‬‬
‫‪ . (٢٩٣‬ﻭﻟﻌﻞ ﺍﳌﻘﺼﻮﺩ ﻧﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﺳﻴﺸﲑ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﺹ‪ ٣٣٧‬ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( " ﻣﺎ ﺟﺎﺀ ﰲ ﺟﺒﻞ ﻗﺎﺳﻴﻮﻥ ‪ .‬ﻭﻫﻮ ﺟﺒﻞ ﻣﺸﺮﻑ ﻋﻠﻰ ﺩﻣﺸﻖ ‪ .‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪. (٢٩٥ / ٤‬‬
‫)‪ (8‬ﻳﻈﻬﺮ ﺃﻧﻪ ﺟﺒﻞ ﺑﺎﻟﺸﺎﻡ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻋﺎﳌﺎ ﲝﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺣﺎﻝ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺑﻌﺪﻩ‪ ،‬ﺃ‪‬ﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻘﺼﺪﻭﻥ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ‪ ،‬ﻓﺈﻥ ﺟﺒﻞ ﺣﺮﺍﺀ ﺍﻟﺬﻱ ﻫﻮ ﺃﻃﻮﻝ ﺟﺒﻞ ﲟﻜﺔ‪ ،‬ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺗﻨﺘﺎﺑﻪ ﻗﺒﻞ‬
‫ﺍﻹﺳﻼﻡ ﻭﺗﺘﻌﺒﺪ ﻫﻨﺎﻙ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ ﰲ ﺷﻌﺮﻩ‪:‬‬
‫)‪(2‬‬
‫ﻭﺭﺍﻕ ﻟﲑﻗــﻰ ﰲ ﺣــﺮﺍﺀ ﻭﻧــﺎﺯﻝ‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪ } :‬ﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﺑﺪﺉ ﺑﻪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻦ ﺍﻟﻮﺣﻲ‪ :‬ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ )‪ (3‬ﻓﻜﺎﻥ )‪ (4‬ﻻ ﻳﺮﻯ ﺭﺅﻳﺎ ﺇﻻ ﺟﺎﺀﺕ ﻣﺜﻞ ﻓﻠﻖ‬
‫ﺍﻟﺼﺒﺢ‪ ،‬ﰒ ﺣﺒﺐ ﺇﻟﻴﻪ ﺍﳋﻼﺀ‪ ،‬ﻓﻜﺎﻥ ﻳﺄﰐ ﻏﺎﺭ ﺣﺮﺍﺀ‪ ،‬ﻓﻴﺘﺤﻨﺚ ﻓﻴﻪ ‪ -‬ﻭﻫﻮ ﺍﻟﺘﻌﺒﺪ ‪ -‬ﺍﻟﻠﻴﺎﱄ‬
‫ﺫﻭﺍﺕ ﺍﻟﻌﺪﺩ‪ ،‬ﰒ ﻳﺮﺟﻊ ﻓﻴﺘﺰﻭﺩ ﻟﺬﻟﻚ‪ ،‬ﺣﱴ ﻓﺠﺄﻩ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻫﻮ ﺑﻐﺎﺭ ﺣﺮﺍﺀ‪ ،‬ﻓﺄﺗﺎﻩ ﺍﳌﻠﻚ‪،‬‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻗﺮﺃ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺴﺖ ﺑﻘﺎﺭﺉ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﺧﺬﱐ ﻓﻐﻄﲏ ﺣﱴ ﺑﻠﻎ ﻣﲏ ﺍﳉﻬﺪ‪ ،‬ﰒ ﺃﺭﺳﻠﲏ‪ ،‬ﰒ‬
‫‪t,n=y{ “Ï%©!$# y7În/u‘ ÉOó™$$Î/ ù&t•ø%$#‬‬ ‫ﻗﺎﻝ‪ :‬ﺍﻗﺮﺃ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﺴﺖ ﺑﻘﺎﺭﺉ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛﺎ‪ ،‬ﰒ ﻗﺎﻝ‪} :‬‬
‫‪óOs9 $tB z`»|¡SM}$# zO¯=tæ ÇÍÈ ÉOn=s)ø9$$Î/ zO¯=tæ “Ï%©!$# ÇÌÈ ãPt•ø.F{$# y7š/u‘ur ù&t•ø%$# ÇËÈ @,n=tã ô`ÏB z`»|¡SM}$# t,n=y{ ÇÊÈ‬‬

‫‪ (5) { ÇÎÈ ÷Ls>÷ètƒ‬ﻓﺮﺟﻊ ‪‬ﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺗﺮﺟﻒ ﺑﻮﺍﺩﺭﻩ { )‪ (6‬ﺍﳊﺪﻳﺚ ﺑﻄﻮﻟﻪ‪.‬‬

‫ﻓﺘﺤﻨﺜﻪ ﻭﺗﻌﺒﺪﻩ ﺑﻐﺎﺭ ﺣﺮﺍﺀ ﻛﺎﻥ ﻗﺒﻞ ﺍﳌﺒﻌﺚ‪ ،‬ﰒ ﺇﻧﻪ ﳌﺎ ﺃﻛﺮﻣﻪ ﺍﷲ ﺑﻨﺒﻮﺗﻪ ﻭﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﻓﺮﺽ‬

‫)‪ (1‬ﰲ )ﺏ ﺝ ﺩ (ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺟﺒﻞ ﻃﻮﺭ ﺳﻴﻨﺎﺀ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺃ ﻁ( ﺃﺭﺟﺢ؛ ﻷﻥ ﻃﻮﺭﺯﻳﺘﺎ ﻫﻮ ﺍﻟﺬﻱ ﺑﺒﻴﺖ‬
‫ﺍﳌﻘﺪﺱ ﻭﻗﺮﻳﺐ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﻓﻴﻪ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺀ ﻛﺜﲑﻳﻦ ‪ .‬ﻭﺃﻣﺎ ﻃﻮﺭ ﺳﻴﻨﺎﺀ ﻓﻠﻴﺲ ﺑﻘﺮﻳﺐ ﻣﻦ‬
‫ﺑﻴﺖ ﺍﳌﻘﺪﺱ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ )‪. (٤٨ ، ٤٧ / ٤‬‬
‫)‪ (2‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﻗﺼﻴﺪﺓ ﻃﻮﻳﻠﺔ ﻳﺪﺍﻓﻊ ﻓﻴﻬﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻳﺘﻮﺩﺩ ﻓﻴﻬﺎ ﻗﻮﻣﻪ ﻟﻴﺪﻋﻮﻩ‬
‫‪ ،‬ﻭﳜﱪﻫﻢ ﺃﻧﻪ ﻟﻦ ﻳﺴﻠﻤﻪ ﺣﱴ ﻳﻬﻠﻚ ﺩﻭﻧﻪ ‪ ،‬ﻭﻣﻄﻠﻌﻬﺎ ‪ :‬ﻭﳌﺎ ﺭﺃﻳﺖ ﺍﻟﻘﻮﻡ ﻻ ﻭﺩ ﻓﻴﻬﻢ ﻭﻗﺪ ﻗﻄﻌﻮﺍ ﻛﻞ ﺍﻟﻌﺮﻯ‬
‫ﻭﺍﻟﻮﺳﺎﺋﻞ ﺇﱃ ﺃﻥ ﻗﺎﻝ ‪ :‬ﻭﺛﻮﺭ ﻭﻣﻦ ﺃﺭﺳﻰ ﺛﺒﲑﺍ ﻣﻜﺎﻧﻪ ﻭﺭﺍﻕ ﻟﲑﻗﻰ ﰲ ﺣﺮﺍﺀ ﻭﻧﺎﺯﻝ ﺇﱃ ﺁﺧﺮ ﺍﻟﻘﺼﻴﺪﺓ ‪ ،‬ﲡﺪﻫﺎ ﰲ‬
‫ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ )‪ ، (١٨٠ - ١٧٦ / ١‬ﲢﻘﻴﻖ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻁ )‪. (١٣٨٣‬‬
‫)‪ (3‬ﰲ )ﺏ ﺩ( ‪ :‬ﺍﻟﺼﺎﳊﺔ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﻭﻛﺎﻥ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ﺁﻳﺔ ‪. ٥ :‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺑﺪﺀ ﺍﻟﻮﺣﻲ ‪ ،‬ﺑﺎﺏ )‪ ، (٣‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٢ / ١) ، (٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ .‬ﻭﺍﻧﻈﺮ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺭﻗﻢ )‪ (٤٩٨٢ ، ٤٩٥٧ ، ٤٩٥٦ ، ٤٩٥٥ ، (٤٩٥٣ ، ٣٣٩٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬

‫‪٧٧٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻠﻰ ﺍﳋﻠﻖ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﻃﺎﻋﺘﻪ ﻭﺍﺗﺒﺎﻋﻪ‪ ،‬ﻭﺃﻗﺎﻡ ﲟﻜﺔ ﺑﻀﻊ ﻋﺸﺮﺓ ﺳﻨﺔ ﻫﻮ ﻭﻣﻦ ﺁﻣﻦ ﺑﻪ ﻣﻦ‬
‫)‪(1‬‬
‫ﺇﱃ‬ ‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﺍﻷﻭﻟﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻓﻀﻞ ﺍﳋﻠﻖ‪ ،‬ﻭﱂ ﻳﺬﻫﺐ ﻫﻮ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‬
‫ﺣﺮﺍﺀ‪ .‬ﰒ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻋﺘﻤﺮ ﺃﺭﺑﻊ ﻋﻤﺮ‪ :‬ﻋﻤﺮﺓ ﺍﳊﺪﻳﺒﻴﺔ ﺍﻟﱵ ﺻﺪﻩ ﻓﻴﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻦ‬
‫ﺍﻟﺒﻴﺖ ‪ -‬ﻭﺍﳊﺪﻳﺒﻴﺔ ﻋﻦ ﳝﻴﻨﻚ ﻭﺃﻧﺖ ﻗﺎﺻﺪ ﻣﻜﺔ ﺇﺫﺍ ﻣﺮﺭﺕ ﺑﺎﻟﺘﻨﻌﻴﻢ‪ ،‬ﻋﻨﺪ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﻳﻘﺎﻝ‪:‬‬
‫ﺇ‪‬ﺎ ﻣﺴﺎﺟﺪ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺍﳉﺒﻞ ﺍﻟﺬﻱ ﻋﻦ )‪ (2‬ﳝﻴﻨﻚ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺟﺒﻞ )‪ (3‬ﺍﻟﺘﻨﻌﻴﻢ‪ ،‬ﻭﺍﳊﺪﻳﺒﻴﺔ ﻏﺮﺑﻴﻪ‬
‫‪ .-‬ﰒ ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﻟﻘﺎﺑﻞ ﻋﻤﺮﺓ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﺩﺧﻞ ﻣﻜﺔ ﻫﻮ ﻭﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺃﻗﺎﻣﻮﺍ‬
‫‪‬ﺎ ﺛﻼﺛﺎ‪ .‬ﰒ ﳌﺎ ﻓﺘﺢ ﻣﻜﺔ ﻭﺫﻫﺐ ﺇﱃ ﻧﺎﺣﻴﺔ ﺣﻨﲔ ﻭﺍﻟﻄﺎﺋﻒ ﺷﺮﻗﻲ ﻣﻜﺔ‪ ،‬ﻓﻘﺎﺗﻞ ﻫﻮﺍﺯﻥ‬
‫ﺑﻮﺍﺩﻱ ﺣﻨﲔ‪ ،‬ﰒ ﺣﺎﺻﺮ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ﻭﻗﺴﻢ ﻏﻨﺎﺋﻢ ﺣﻨﲔ ﺑﺎﳉﻌﺮﺍﻧﺔ‪ ،‬ﻓﺄﺗﻰ ﺑﻌﻤﺮﺓ ﻣﻦ ﺍﳉﻌﺮﺍﻧﺔ‬
‫ﺇﱃ ﻣﻜﺔ‪ .‬ﰒ ﺇﻧﻪ ﺍﻋﺘﻤﺮ ﻋﻤﺮﺗﻪ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻊ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﺣﺞ ﻣﻌﻪ ﲨﺎﻫﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﱂ‬
‫ﻳﺘﺨﻠﻒ ﻋﻦ ﺍﳊﺞ ﻣﻌﻪ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﻫﻮ ﰲ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻻ ﻫﻮ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻳﺄﰐ ﻏﺎﺭ ﺣﺮﺍﺀ‪ ،‬ﻭﻻ ﻳﺰﻭﺭﻩ‪ ،‬ﻭﻻ ﺷﻴﺌﺎ‬
‫)‪(4‬‬
‫ﻭﺑﲔ ﺍﻟﺼﻔﺎ‬ ‫ﻣﻦ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﺣﻮﻝ ﻣﻜﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻋﺒﺎﺩﺓ ﺇﻻ ﺑﺎﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‬
‫ﻭﺍﳌﺮﻭﺓ‪ ،‬ﻭﲟﲎ ﻭﺍﳌﺰﺩﻟﻔﺔ )‪ (5‬ﻭﻋﺮﻓﺎﺕ‪ ،‬ﻭﺻﻠﻰ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﺑﺒﻄﻦ ﻋﺮﻧﺔ‪ ،‬ﻭﺿﺮﺑﺖ ﻟﻪ ﺍﻟﻘﺒﺔ‬
‫ﻳﻮﻡ ﻋﺮﻓﺔ ﺑﻨﻤﺮﺓ‪ ،‬ﺍ‪‬ﺎﻭﺭﺓ ﻟﻌﺮﻓﺔ‪.‬‬
‫ﰒ ﺑﻌﺪﻩ ﺧﻠﻔﺎﺅﻩ ﺍﻟﺮﺍﺷﺪﻭﻥ‪ ،‬ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺴﲑﻭﻥ ﺇﱃ ﻏﺎﺭ‬
‫ﺣﺮﺍﺀ ﻭﳓﻮﻩ ﻟﻠﺼﻼﺓ ﻓﻴﻪ ﻭﺍﻟﺪﻋﺎﺀ‪.‬‬
‫‪†Îû $yJèd øŒ Î) Èû÷üoYøO$# š†ÎT$rO‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻐﺎﺭ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪} :‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ﺩ ﻁ( ‪ :‬ﻋﻠﻰ ‪.‬‬
‫)‪ (3‬ﺟﺒﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ( ‪.‬‬
‫)‪ (4‬ﺍﳊﺮﺍﻡ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﳌﺰﺩﻟﻔﺔ ‪ .‬ﺑﺴﻘﻮﻁ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ‪.‬‬

‫‪٧٧٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻜﺔ‪ ،‬ﱂ ﻳﺸﺮﻉ ﻷﻣﺘﻪ ﺍﻟﺴﻔﺮ ﺇﻟﻴﻪ ﻭﺯﻳﺎﺭﺗﻪ‬ ‫)‪(2‬‬

‫ﻭﻫﻮ ﻏﺎﺭ ﲜﺒﻞ ﺛﻮﺭ‪ ،‬ﳝﺎﻥ‬ ‫)‪(1‬‬
‫‪{ Í‘$tóø9$#‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻻ ﺑﲎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﲟﻜﺔ ﻣﺴﺠﺪﺍ‪ ،‬ﻏﲑ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺑﻞ ﺗﻠﻚ‬
‫ﺍﳌﺴﺎﺟﺪ ﻛﻠﻬﺎ ﳏﺪﺛﺔ‪ ،‬ﻣﺴﺠﺪ ﺍﳌﻮﻟﺪ ﻭﻏﲑﻩ‪ ،‬ﻭﻻ ﺷﺮﻉ ﻷﻣﺘﻪ ﺯﻳﺎﺭﺓ ﻣﻮﺿﻊ ﺍﳌﻮﻟﺪ‪ ،‬ﻭﻻ ﺯﻳﺎﺭﺓ‬
‫ﻣﻮﺿﻊ ﺑﻴﻌﺔ ﺍﻟﻌﻘﺒﺔ ﺍﻟﺬﻱ ﺧﻠﻒ ﻣﲎ‪ ،‬ﻭﻗﺪ ﺑﲏ ﻫﻨﺎﻙ ﻟﻪ ﻣﺴﺠﺪ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﻣﺸﺮﻭﻋﺎ ﻣﺴﺘﺤﺒﺎ ﻳﺜﻴﺐ ﺍﷲ ﻋﻠﻴﻪ؛ ﻟﻜﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ‬
‫ﺑﺬﻟﻚ )‪ (3‬ﻭﻟﻜﺎﻥ ﻳﻌﻠﻢ ﺃﺻﺤﺎﺑﻪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ ﺃﻋﻠﻢ ﺑﺬﻟﻚ ﻭﺃﺭﻏﺐ ﻓﻴﻪ ﳑﻦ ﺑﻌﺪﻫﻢ‪،‬‬
‫ﻓﻠﻤﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ؛ ﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺔ‪ ،‬ﺍﻟﱵ ﱂ ﻳﻜﻮﻧﻮﺍ‬
‫ﻳﻌﺪﻭ‪‬ﺎ ﻋﺒﺎﺩﺓ ﻭﻗﺮﺑﺔ ﻭﻃﺎﻋﺔ‪ ،‬ﻓﻤﻦ ﺟﻌﻠﻬﺎ ﻋﺒﺎﺩﺓ ﻭﻗﺮﺑﺔ ﻭﻃﺎﻋﺔ ﻓﻘﺪ ﺍﺗﺒﻊ ﻏﲑ ﺳﺒﻴﻠﻬﻢ‪ ،‬ﻭﺷﺮﻉ‬
‫ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ‪.‬‬
‫)‪(4‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﻜﻢ ﻣﻘﺎﻡ ﻧﺒﻴﻨﺎ ‪ r‬ﰲ ﻣﺜﻞ ﻏﺎﺭ ﺣﺮﺍﺀ ﺍﻟﺬﻱ ﺍﺑﺘﺪﻱ ﻓﻴﻪ ﺑﺎﻹﻧﺒﺎﺀ‬
‫ﻭﺍﻹﺭﺳﺎﻝ‪ ،‬ﻭﺃﻧﺰﻝ ﻋﻠﻴﻪ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻊ ﺃﻧﻪ )‪ (5‬ﻛﺎﻥ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻳﺘﻌﺒﺪ ﻓﻴﻪ‪ .‬ﻭﰲ ﻣﺜﻞ ﺍﻟﻐﺎﺭ‬
‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻪ ﺳﻜﻴﻨﺘﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻓﻤﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻣﻘﺎﻣﺎﺕ ﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﺑﻌﺪ ﻋﻦ ﺃﻥ ﻳﺸﺮﻉ ﻗﺼﺪﻫﺎ ﻭﺍﻟﺴﻔﺮ ﺇﻟﻴﻬﺎ‬
‫ﻟﺼﻼﺓ ﺃﻭ ﺩﻋﺎﺀ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ ﺛﺎﺑﺘﺔ‪ .‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻋﻠﻢ ﺃ‪‬ﺎ ﻛﺬﺏ‪ ،‬ﺃﻭ ﱂ‬
‫ﻳﻌﻠﻢ ﺻﺤﺘﻬﺎ ؟‬
‫ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ )‪ (6‬ﻗﺪ ﺛﺒﺖ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﳌﺎ ﺣﺞ ﺍﻟﺒﻴﺖ ﱂ ﻳﺴﺘﻠﻢ ﻣﻦ‬
‫ﺍﻷﺭﻛﺎﻥ ﺇﻻ ﺍﻟﺮﻛﻨﲔ ﺍﻟﻴﻤﺎﻧﻴﲔ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻠﻢ ﺍﻟﺮﻛﻨﲔ ﺍﻟﺸﺎﻣﻴﲔ ﻭﻻ ﻏﲑﳘﺎ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﺒﻴﺖ‪،‬‬
‫ﻭﻻ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻻ ﻏﲑﻩ ﻣﻦ ﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﻘﺒﻴﻞ ﻓﻠﻢ ﻳﻘﺒﻞ ﺇﻻ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٠‬‬

‫)‪ (2‬ﳝﺎﻥ ‪ :‬ﺃﻱ ﺟﻬﺔ ﺍﻟﻴﻤﻦ ﻣﻦ ﻣﻜﺔ ‪ .‬ﻭﻫﻲ ﺟﻨﻮﺏ ﻣﻜﺔ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺃﺳﺮﻋﻬﻢ ﺇﻟﻴﻪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻭﺍﻟﺮﺳﺎﻟﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﻊ ﻛﻮﻧﻪ ﻛﺎﻥ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﻛﻤﺎ ﻗﺪ ﺛﺒﺖ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ‪ :‬ﻓﻘﻴﻞ‪ :‬ﻳﻘﺒﻠﻪ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻳﺴﺘﻠﻤﻪ ﻭﻳﻘﺒﻞ ﻳﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻘﺒﻠﻪ‬
‫ﻭﻻ ﻳﻘﺒﻞ ﻳﺪﻩ‪ .‬ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ ﻣﺸﻬﻮﺭﺓ ﰲ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﻏﲑﻩ‪.‬‬
‫ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻧﻪ ﻻ ﻳﻘﺒﻠﻪ ﻭﻻ ﻳﻘﺒﻞ ﻳﺪﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ‪ r‬ﱂ ﻳﻔﻌﻞ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ‪ ،‬ﻛﻤﺎ ﺗﻨﻄﻖ‬
‫ﺑﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﰒ ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﻧﺰﺍﻉ‪ ،‬ﻭﺃﻣﺎ ﻣﺴﺎﺋﻞ ﺍﻹﲨﺎﻉ ﻓﻼ ﻧﺰﺍﻉ ﺑﲔ ﺍﻷﺋﻤﺔ‬
‫ﺍﻷﺭﺑﻌﺔ ﻭﳓﻮﻫﻢ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﺍﻟﺮﻛﻨﲔ ﺍﻟﺸﺎﻣﻴﲔ‪ ،‬ﻭﻻ ﺷﻴﺌﺎ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﺒﻴﺖ‪،‬‬
‫ﻓﺈﻥ ﺍﻟﻨﱯ ‪ r‬ﱂ ﻳﺴﺘﻠﻢ ﺇﻻ ﺍﻟﺮﻛﻨﲔ ﺍﻟﻴﻤﺎﻧﻴﲔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻋﺎﻣﺔ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ‪ } :‬ﺃﻥ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻣﻌﺎﻭﻳﺔ ﻃﺎﻓﺎ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻓﺎﺳﺘﻠﻢ ﻣﻌﺎﻭﻳﺔ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺭﺑﻌﺔ‪ .‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﻥ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﱂ ﻳﺴﺘﻠﻢ ﺇﻻ ﺍﻟﺮﻛﻨﲔ ﺍﻟﻴﻤﺎﻧﻴﲔ‪ ،‬ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻟﻴﺲ ﻣﻦ ﺍﻟﺒﻴﺖ ﺷﻲﺀ ﻣﺘﺮﻭﻙ‪،‬‬
‫ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻢ ﰲ ﺭﺳﻮﻝ ﺍﷲ ﺃﺳﻮﺓ ﺣﺴﻨﺔ‪ ،‬ﻓﺮﺟﻊ ﺇﻟﻴﻪ ﻣﻌﺎﻭﻳﺔ { )‪. (1‬‬
‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻣﺎ ﻣﻀﺖ )‪ (2‬ﺑﻪ ﺍﻟﺴﻨﺔ‪ ،‬ﻣﻦ ﺃﻧﻪ ﻻ ﻳﺸﺮﻉ ﺍﻻﺳﺘﻼﻡ ﻭﺍﻟﺘﻘﺒﻴﻞ ﳌﻘﺎﻡ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺎﻝ‪. (3) { ( ’~?|ÁãB zO¿Ïdºt•ö/Î) ÏQ$s)¨B `ÏB (#rä‹ÏƒªB$#ur } :‬‬
‫)‪(4‬‬
‫ﺗﻘﺒﻴﻠﻪ ﺑﺎﻟﻔﻢ‪ ،‬ﻭﻻ ﻣﺴﺤﻪ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺑﺎﻟﺴﻨﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ‪ ،‬ﻻ ﻳﺸﺮﻉ‬
‫ﺑﺎﻟﻴﺪ‪ ،‬ﻓﻐﲑﻩ ﻣﻦ ﻣﻘﺎﻣﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭﱃ ﺃﻥ ﻻ ﻳﺸﺮﻉ ﺗﻘﺒﻴﻠﻬﺎ ﺑﺎﻟﻔﻢ‪ ،‬ﻭﻻ ﻣﺴﺤﻬﺎ ﺑﺎﻟﻴﺪ‪.‬‬
‫ﻭﺃﻳﻀﺎ‪ :‬ﻓﺈﻥ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﺼﻠﻲ ﻓﻴﻪ ﺑﺎﳌﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺩﺍﺋﻤﺎ‪ ،‬ﱂ ﻳﻜﻦ ﺃﺣﺪ‬
‫ﻣﻦ ﺍﻟﺴﻠﻒ ﻳﺴﺘﻠﻤﻪ ﻭﻻ ﻳﻘﺒﻠﻪ‪ ،‬ﻭﻻ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺻﻠﻰ ﻓﻴﻬﺎ ﲟﻜﺔ ﻭﻏﲑﻫﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻮﺿﻊ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﺳﺘﻼﻡ ﺍﳊﺠﺮ ﻭﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﳘﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٨٥٨‬‬
‫‪ ، (٢١٣ / ٣) ،‬ﻭﻗﺎﻝ ‪ " :‬ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ ،‬ﻭﻗﺪ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﳐﺘﺼﺮﺍ ‪ ،‬ﻭﺃﺧﺮﺟﻪ‬
‫ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٢١٧ / ١‬ﻋﻦ ﳎﺎﻫﺪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻭ)‪ (٢٤٦ / ١‬ﻋﻦ ﺃﰊ ﺍﻟﻄﻔﻴﻞ؛ ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ‬
‫ﺃﰊ ﺍﻟﺸﻌﺜﺎﺀ ﻣﺮﺳﻼ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٤٧٣ / ٣‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(١٦٠٨‬ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﱂ‬
‫ﻳﺴﺘﻠﻢ ﺇﻻ ﺍﻟﺮﻛﻨﲔ ﺍﻟﻴﻤﺎﻧﻴﲔ ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ ﺍﳌﺼﻨﻒ ﻣﻮﺻﻮﻻ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﺍﻻﺳﺘﻼﻡ ﰲ ﻏﲑ‬
‫ﻃﻮﺍﻑ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٤٥ / ٥) ، (٨٩٤٥‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻣﺎ ﻧﺼﺮﺗﻪ ﺍﻟﺴﻨﺔ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٢٥‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪) :‬ﺗﻘﺒﻴﻠﻬﺎ( ‪.‬‬

‫‪٧٧٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻄﺆﻩ ﺑﻘﺪﻣﻴﻪ ﺍﻟﻜﺮﳝﺘﲔ‪ ،‬ﻭﻳﺼﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﱂ ﻳﺸﺮﻉ ﻷﻣﺘﻪ ﺍﻟﺘﻤﺴﺢ ﺑﻪ ﻭﻻ ﺗﻘﺒﻴﻠﻪ‪،‬‬
‫ﻓﻜﻴﻒ ﲟﺎ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻏﲑﻩ ﺻﻠﻰ ﻓﻴﻪ ﺃﻭ ﻧﺎﻡ ﻋﻠﻴﻪ ؟‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻟﻴﺲ ﲟﺸﺮﻭﻉ ﰲ ﻣﻮﺿﻊ ﻗﺪﻣﻴﻪ ﻟﻠﺼﻼﺓ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻨﻌﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺿﻊ‬
‫)‪(1‬‬
‫ﺻﺤﻴﺤﺎ‪ ،‬ﻓﻜﻴﻒ ﲟﺎ ﻻ ﻳﻌﻠﻢ ﺻﺤﺘﻪ‪ ،‬ﺃﻭ‬ ‫ﻗﺪﻣﻴﻪ ﻟﻠﻤﺸﻲ ﻭﻏﲑﻩ ؟ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻌﻞ‬
‫)‪(2‬‬
‫ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﻜﺬﻭﺏ‪ :‬ﻛﺤﺠﺎﺭﺓ ﻛﺜﲑﺓ ﻳﺄﺧﺬﻫﺎ ﺍﻟﻜﺬﺍﺑﻮﻥ ﻭﻳﻨﺤﺘﻮﻥ ﻓﻴﻬﺎ ﻣﻮﺿﻊ ﻗﺪﻡ‪،‬‬ ‫ﲟﺎ‬
‫ﻭﻳﺰﻋﻤﻮﻥ ﻋﻨﺪ ﺍﳉﻬﺎﻝ ﺃﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻗﺪﻡ ﺍﻟﻨﱯ ‪ r‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻏﲑ ﻣﺸﺮﻭﻉ ﰲ ﻣﻮﺿﻊ‬
‫)‪(3‬‬
‫ﻓﻴﻪ‪ ،‬ﻭﳓﻦ ﻣﻊ ﻫﺬﺍ ﻗﺪ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺘﺨﺬﻩ‬ ‫ﻗﺪﻣﻴﻪ‪ ،‬ﻭﻗﺪﻣﻲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ‪ ،‬ﺍﻟﺬﻱ ﻻ ﺷﻚ‬
‫ﻣﺼﻠﻰ‪ ،‬ﻓﻜﻴﻒ ﲟﺎ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﻮﺿﻊ ﻗﺪﻣﻴﻪ‪ ،‬ﻛﺬﺑﺎ ﻭﺍﻓﺘﺮﺍﺀ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺑﺼﺨﺮﺓ‬
‫ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﻣﺎﺕ ؟‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻗﺪ ﺃﻣﺮ ﺍﷲ ﺃﻥ ﻧﺘﺨﺬ ﻣﻦ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻠﻰ ﻓﻴﻘﺎﺱ ﻋﻠﻴﻪ ﻏﲑﻩ‪.‬‬
‫ﻗﻴﻞ ﻟﻪ‪ :‬ﻫﺬﺍ ﺍﳊﻜﻢ ﺧﺎﺹ ﲟﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﲟﻜﺔ‪ ،‬ﺳﻮﺍﺀ ﺃﺭﻳﺪ ﺑﻪ ﺍﳌﻘﺎﻡ ﻋﻨﺪ ﺍﻟﻜﻌﺒﺔ‬
‫ﻣﻮﺿﻊ ﻗﻴﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﻭ ﺃﺭﻳﺪ ﺑﻪ ﺍﳌﺸﺎﻋﺮ‪ :‬ﻋﺮﻓﺔ ﻭﻣﺰﺩﻟﻔﺔ ﻭﻣﲎ‪ ،‬ﻓﻼ ﻧﺰﺍﻉ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ‬
‫)‪(4‬‬
‫ﲟﺎ ﱂ ﻳﺸﺮﻛﻬﺎ ﻓﻴﻪ ﺳﺎﺋﺮ ﺍﻟﺒﻘﺎﻉ‪ ،‬ﻛﻤﺎ ﺧﺺ ﺍﻟﺒﻴﺖ‬ ‫ﺍﳌﺸﺎﻋﺮ ﺧﺼﺖ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺑﺎﻟﻄﻮﺍﻑ‪ ،‬ﻓﻤﺎ ﺧﺼﺖ ﺑﻪ ﺗﻠﻚ ﺍﻟﺒﻘﺎﻉ ﻻ ﻳﻘﺎﺱ ‪‬ﺎ ﻏﲑﻫﺎ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺸﺮﻉ ﻓﻴﻬﺎ ﻓﺄﻭﱃ ﺃﻥ ﻻ‬
‫ﻳﺸﺮﻉ ﰲ ﻏﲑﻫﺎ‪ ،‬ﻭﳓﻦ ﺍﺳﺘﺪﻟﻠﻨﺎ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﱂ ﻳﺸﺮﻉ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﺘﻘﺒﻴﻞ ﻭﺍﻻﺳﺘﻼﻡ ﺃﻭﱃ ﺃﻥ‬
‫ﻻ ﻳﺸﺮﻉ ﰲ ﻏﲑﻫﺎ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﺸﺮﻉ ﰲ ﻏﲑ ﺗﻠﻚ ﺍﻟﺒﻘﺎﻉ ﻣﺜﻞ ﻣﺎ ﺷﺮﻉ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻘﺒﺔ )‪ (5‬ﺍﻟﱵ ﻋﻨﺪ ﺑﺎﺏ )‪ (6‬ﻋﺮﻓﺎﺕ‪ ،‬ﺍﻟﱵ ﻳﻘﺎﻝ‪ :‬ﺇ‪‬ﺎ ﻗﺒﺔ )‪ (7‬ﺁﺩﻡ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﻻ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻨﻘﻞ ‪ .‬ﻭﻫﻮ ﻭﺟﻴﻪ ‪ .‬ﻟﻜﻨﻪ ﺧﻼﻑ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﻭ ﲟﺎ ﻻ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﻜﺬﻭﺏ ‪ .‬ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﺃﺻﺢ؛ ﻷﻥ ﺍﻟﺴﻴﺎﻕ ﻳﺪﻝ ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻻ ﻳﺸﻚ ‪ .‬ﻭﰲ )ﺩ( ‪ :‬ﻻ ﻧﺸﻚ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺧﺼﺖ ﺑﺎﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺒﻨﻴﺔ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺟﺒﻞ ﻋﺮﻓﺎﺕ ‪.‬‬
‫)‪ (7‬ﻫﺬﻩ ﺍﻟﻘﺒﺔ ﻻ ﺗﻮﺟﺪ ﺍﻵﻥ ﲝﻤﺪ ﺍﷲ ‪ ،‬ﻭﻫﺬﺍ ﺑﻔﻀﻞ ﺍﷲ ﰒ ﺑﻔﻀﻞ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﳌﺒﺎﺭﻛﺔ ‪،‬‬
‫ﺣﻴﺚ ﺃﺯﻳﻠﺖ ﺑﺴﺒﺒﻬﺎ ﺗﻠﻚ ﺍﳌﺸﺎﻫﺪ ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﺸﺮﻉ ﻗﺼﺪﻫﺎ ﻟﻠﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﺑﺎﺗﻔﺎﻕ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺑﻞ ﻧﻔﺲ ﺭﻗﻲ ﺍﳉﺒﻞ ﺍﻟﺬﻱ ﺑﻌﺮﻓﺎﺕ ﺍﻟﺬﻱ‬
‫ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺟﺒﻞ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﲰﻪ‪ :‬ﺇﻻﻝ )‪ (1‬ﻋﻠﻰ ﻭﺯﻥ ﻫﻼﻝ‪ ،‬ﻟﻴﺲ ﻣﺸﺮﻭﻋﺎ ﺑﺎﺗﻔﺎﻗﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺎﺕ‪ :‬ﺇﻣﺎ ﻋﻨﺪ ﺍﻟﺼﺨﺮﺍﺕ ﺣﻴﺚ ﻭﻗﻒ ﺍﻟﻨﱯ ‪ r‬ﻭﺇﻣﺎ ﺑﺴﺎﺋﺮ ﻋﺮﻓﺎﺕ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﻋﺮﻓﺔ ﻛﻠﻬﺎ ﻣﻮﻗﻒ ﻭﺍﺭﺗﻔﻌﻮﺍ ﻋﻦ ﺑﻄﻦ ﻋﺮﻧﺔ { )‪. (3) (2‬‬
‫ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﳌﺴﺎﺟﺪ ﺍﳌﺒﻨﻴﺔ ﻫﻨﺎﻙ‪ ،‬ﻛﺎﳌﺴﺎﺟﺪ ﺍﳌﺒﻨﻴﺔ ﻋﻨﺪ ﺍﳉﻤﺮﺍﺕ‪ ،‬ﻭﲜﻨﺐ ﻣﺴﺠﺪ‬
‫ﺍﳋﻴﻒ ﻣﺴﺠﺪ ﻳﻘﺎﻝ ﻟﻪ‪) :‬ﻏﺎﺭ ﺍﳌﺮﺳﻼﺕ ( ﻓﻴﻪ ﻧﺰﻟﺖ ﺳﻮﺭﺓ ﺍﳌﺮﺳﻼﺕ‪ ،‬ﻭﻓﻮﻕ ﺍﳉﺒﻞ ﻣﺴﺠﺪ‬
‫ﻳﻘﺎﻝ ﻟﻪ )ﻣﺴﺠﺪ ﺍﻟﻜﺒﺶ ( ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﱂ ﻳﺸﺮﻉ ﺍﻟﻨﱯ ‪ r‬ﻗﺼﺪ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻘﺎﻉ‬
‫ﻟﺼﻼﺓ ﻭﻻ ﺩﻋﺎﺀ ﻭﻻ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺗﻘﺒﻴﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻭﺍﻟﺘﻤﺴﺢ ﺑﻪ؛ ﻓﺎﻷﻣﺮ ﻓﻴﻪ ﺃﻇﻬﺮ ﺇﺫ ﻗﺪ ﻋﻠﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻻﺿﻄﺮﺍﺭ‬
‫ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ :‬ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺷﺮﻳﻌﺔ ﺭﺳﻮﻝ ﺍﷲ ‪. r‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺼﻨﻔﲔ ﰲ ﺍﳌﻨﺎﺳﻚ ﺍﺳﺘﺤﺒﺎﺏ ﺯﻳﺎﺭﺓ ﻣﺴﺎﺟﺪ ﻣﻜﺔ ﻭﻣﺎ ﺣﻮﳍﺎ‪،‬‬
‫ﻭﻛﻨﺖ ﻗﺪ ﻛﺘﺒﺘﻬﺎ ﰲ ﻣﻨﺴﻚ ﻛﺘﺒﺘﻪ ﻗﺒﻞ ﺃﻥ ﺃﺣﺞ ﰲ ﺃﻭﻝ ﻋﻤﺮﻱ‪ ،‬ﻟﺒﻌﺾ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﲨﻌﺘﻪ ﻣﻦ‬
‫ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﰒ ﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺔ ﺍﻟﱵ ﻻ ﺃﺻﻞ ﳍﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ ،‬ﱂ ﻳﻔﻌﻠﻮﺍ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺃﺋﻤﺔ ﺍﻟﻌﻠﻢ ﻭﺍﳍﺪﻯ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻷﻭﻝ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﰲ ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﺃﻥ )ﺇﻻﻝ( ‪ :‬ﺍﺳﻢ ﺟﺒﻞ ﺑﻌﺮﻓﺎﺕ ‪ ،‬ﺃﻭ ﺃﻧﻪ‬
‫ﺟﺒﻞ ﺭﻣﻞ ﺑﻌﺮﻓﺎﺕ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻋﻦ ﳝﲔ ﺍﻹﻣﺎﻡ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﻫﻮ ﺟﺒﻞ ﻋﺮﻓﺎﺕ ﻧﻔﺴﻪ ‪ .‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﺃﻭﻣﺄ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ﻫﻨﺎ ‪ .‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ )‪. (٢٤٣ ، ٢٤٢ / ١‬‬
‫)‪ (2‬ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ )‪. (٣٠١٥‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻭﺍﳌﺰﺩﻟﻔﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٦٦‬ﻭﻫﻮ ﻋﻦ ﻣﺎﻟﻚ‬
‫‪ ،‬ﺑﻠﻐﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ . . :‬ﺍﳊﺪﻳﺚ ‪ .‬ﻭﺭﻗﻢ )‪ (١٦٧‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ‪ ،‬ﻭﱂ‬
‫ﻳﺮﻓﻌﻪ ‪ . (٣٨٨ / ١) ،‬ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺑﻐﲑ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﺃﻥ ﻋﺮﻓﺔ ﻛﻠﻬﺎ ﻣﻮﻗﻒ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ ، (١٤٩‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪ . (٨٩٣ / ٢) ، (١٢١٨‬ﻭﺃﻭﺭﺩﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺮﻓﻮﻋﺎ ﻋﻦ ﺟﺎﺑﺮ ‪ ،‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ‪ ،‬ﺑﺎﺏ ﺍﳌﻮﻗﻒ ﺑﻌﺮﻓﺎﺕ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٢) ، (٣٠١٢‬‬
‫‪. (١٠٠٢‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻨﻬﻮﻥ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻫﻮ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ )‪ (1‬ﺷﺮﻉ ﻟﻨﺎ ﻗﺼﺪﻩ ﻟﻠﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ‬
‫ﻭﺍﻟﻄﻮﺍﻑ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﱂ ﻳﺸﺮﻉ ﻟﻨﺎ ﻗﺼﺪ ﻣﺴﺠﺪ ﺑﻌﻴﻨﻪ ﲟﻜﺔ ﺳﻮﺍﻩ‪ ،‬ﻭﻻ‬
‫ﻳﺼﻠﺢ ﺃﻥ ﳚﻌﻞ ﻫﻨﺎﻙ ﻣﺴﺠﺪ ﻳﺰﺍﲪﻪ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺮﺟﻞ ﰲ ﻣﺴﺠﺪ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻣﻦ ﺩﻋﺎﺀ ﻭﺻﻼﺓ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﻓﻌﻠﻪ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻛﺎﻥ ﺧﲑﺍ ﻟﻪ؛ ﺑﻞ‬
‫ﻫﺬﺍ ﺳﻨﺔ ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻭﺃﻣﺎ ﻗﺼﺪ ﻣﺴﺠﺪ )‪ (2‬ﻏﲑﻩ ﻫﻨﺎﻙ ﲢﺮﻳﺎ ﻟﻔﻀﻠﻪ‪ ،‬ﻓﺒﺪﻋﺔ ﻏﲑ ﻣﺸﺮﻭﻋﺔ‪.‬‬

‫)‪ (1‬ﺍﻟﺬﻱ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬

‫)‪ (2‬ﻣﺴﺠﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﺸﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ‬

‫ﻭﺃﺻﻞ ﻫﺬﺍ‪ :‬ﺃﻥ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﺸﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ‪ ،‬ﻫﻲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﰊ ﺳﻌﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪r‬‬
‫ﻗﺎﻝ‪ } :‬ﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ‪ :‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪،‬‬

‫ﻭﻗﺪ ﺭﻭﻱ ﻫﺬﺍ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺛﺎﺑﺖ ﻋﻦ‬ ‫)‪(2) (1‬‬
‫ﻭﻣﺴﺠﺪﻱ ﻫﺬﺍ {‬
‫ﺍﻟﻨﱯ ‪ r‬ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺘ‪‬ﻠﹸﻘﱢﻲ ﺑﺎﻟﻘﺒﻮﻝ ﻋﻨﻪ‪.‬‬
‫ﻓﺎﻟﺴﻔﺮ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ ﻟﻠﺼﻼﺓ ﻓﻴﻬﺎ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﻣﻦ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ .‬ﻭﻣﺎ ﺳﻮﻯ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﻻ ﻳﺸﺮﻉ ﺍﻟﺴﻔﺮ ﺇﻟﻴﻪ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﱴ‬
‫ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻳﺴﺘﺤﺐ ﻗﺼﺪﻩ ﻣﻦ ﺍﳌﻜﺎﻥ ﺍﻟﻘﺮﻳﺐ ﻛﺎﳌﺪﻳﻨﺔ‪ ،‬ﻭﻻ ﻳﺸﺮﻉ ﺷﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ‬
‫ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ } :‬ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﺄﰐ ﻣﺴﺠﺪ )‪ (3‬ﻗﺒﺎﺀ‬

‫ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻔﻌﻠﻪ‪ .‬ﻭﰲ ﻟﻔﻆ ﳌﺴﻠﻢ‪ } :‬ﻓﻴﺼﻠﻲ ﻓﻴﻪ‬ ‫)‪(4‬‬
‫ﻛﻞ ﺳﺒﺖ ﻣﺎﺷﻴﺎ ﻭﺭﺍﻛﺒﺎ {‬

‫ﺭﻛﻌﺘﲔ { )‪ (6) (5‬ﻭﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻐﲑ ﺇﺳﻨﺎﺩ )‪. (7‬‬

‫‪(#rä‹sƒªB$# šúïÏ%©!$#ur‬‬ ‫ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎﻩ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﰲ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (١١٣٢‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٣٩٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٧٠٠‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪، (٢٠٣٣‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٤٠٩‬ﺃﲪﺪ )‪ ، (٢٣٤/٢‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (١٤٢١‬‬
‫)‪ (2‬ﻣﺮ ﲣﺮﻳﺞ ﺍﳊﺪﻳﺚ ‪ ،‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﻳﺄﰐ ﻗﺒﺎﺀ ‪.‬‬
‫)‪ (4‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﻓﺼﻞ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺃﰐ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻛﻞ ﺳﺒﺖ ‪ ،‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ (٦٩ / ٣) ، (١١٩٣‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٠١٧ ، ١٠١٦ / ٢) ، (١٣٩٩‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (١١٣٦‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٣٩٩‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٠٤٠‬ﺃﲪﺪ )‪. (١١٩/٢‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﺍﻟﺒﺎﺏ ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻘﲔ)‪. (١٠١٦ / ٢‬‬
‫)‪ (7‬ﺍﻧﻈﺮ ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ، (٦٩ / ٣‬ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺑﺎﺏ )‪ ، (٤‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪. (١١٩٤‬‬

‫‪٧٨٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ã@ö6s% `ÏB ¼ã&s!qß™u‘ur ©!$# šUu‘%tn ô`yJÏj9 #YŠ$|¹ö‘Î)ur šúüÏZÏB÷sßJø9$# šú÷üt/ $K)ƒÌ•øÿs?ur #\•øÿà2ur #Y‘#uŽÅÑ #Y‰Éfó¡tB‬‬

‫‪î‰Éfó¡yJ©9 4 #Y‰t/r& Ïm‹Ïù óOà)s? Ÿw ÇÊÉÐÈ šcqç/É‹»s3s9 öNåk¨XÎ) ߉pkô¶tƒ ª!$#ur ( 4Óo_ó¡ßsø9$# žwÎ) !$tR÷Šu‘r& ÷bÎ) £`àÿÎ=ósuŠs9ur 4‬‬

‫&‪•=Ïtä† ª!$#ur 4 (#rã•£gsÜtGtƒ br& šcq™7Ïtä† ×A%y`Í‘ Ïm‹Ïù 4 Ïm‹Ïù tPqà)s? br& ‘,ymr& BQöqtƒ ÉA¨rr& ô`ÏB 3“uqø)-G9$# ’n?tã }§Åc™é‬‬

‫‪¼çmuZ»u‹ø^ç/ }§¢™r& ô`¨B Pr& îŽö•yz AbºuqôÊÍ‘ur «!$# šÆÏB 3“uqø)s? 4’n?tã ¼çmuZ»u‹ø^ç/ š[¢™r& ô`yJsùr& ÇÊÉÑÈ šúïÌ•Îdg©ÜßJø9$#‬‬

‫‪ãA#t“tƒ Ÿw ÇÊÉÒÈ šúüÏJÎ=»©à9$# tPöqs)ø9$# “ωöku‰ Ÿw ª!$#ur 3 tL©èygy_ Í‘$tR ’Îû ¾ÏmÎ/ u‘$pk÷X$$sù 9‘$yd >$ã•ã_ $xÿx© 4’n?tã‬‬

‫‪. (1) { ÇÊÊÉÈ íOŠÅ3ym íOŠÎ=tæ ª!$#ur 3 óOßgç/qè=è% yì©Üs)s? br& HwÎ) óOÎgÎ/qè=è% ’Îû Zpt7ƒÍ‘ (#öquZt/ “Ï%©!$# ÞOßgãZ»uŠø^ç/‬‬
‫ﻭﻛﺎﻥ ﻣﺴﺠﺪ ﺍﻟﻀﺮﺍﺭ ﻗﺪ ﺑﲏ ﻷﰊ ﻋﺎﻣﺮ ﺍﻟﻔﺎﺳﻖ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺑﻮ ﻋﺎﻣﺮ‬
‫ﺍﻟﺮﺍﻫﺐ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺗﻨﺼﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳﻌﻈﻤﻮﻧﻪ‪ ،‬ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﺣﺼﻞ‬
‫)‪(2‬‬
‫ﻓﻘﺎﻡ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻳﺒﻨﻮﻥ ﻫﺬﺍ ﺍﳌﺴﺠﺪ‪،‬‬ ‫ﻟﻪ ﻣﻦ ﺍﳊﺴﺪ ﻣﺎ ﺃﻭﺟﺐ ﳐﺎﻟﻔﺘﻪ ﻟﻠﻨﱯ ‪r‬‬
‫ﻭﻗﺼﺪﻭﺍ ﺃﻥ ﻳﺒﻨﻮﻩ ﻷﰊ ﻋﺎﻣﺮ ﻫﺬﺍ‪ ،‬ﻭﺍﻟﻘﺼﺔ ﻣﺸﻬﻮﺭﺓ ﰲ ﺫﻟﻚ )‪ (3‬ﻓﻠﻢ ﻳﺒﻨﻮﻩ ﻷﺟﻞ ﻓﻌﻞ ﻣﺎ ﺃﻣﺮ‬
‫ﺍﷲ ﺑﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺑﻞ ﻟﻐﲑ ﺫﻟﻚ‪.‬‬
‫ﻓﺪﺧﻞ ﰲ ﻣﻌﲎ ﺫﻟﻚ‪ :‬ﻣﻦ ﺑﲎ ﺃﺑﻨﻴﺔ ﻳﻀﺎﻫﻲ ‪‬ﺎ ﻣﺴﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ ﻟﻐﲑ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻣﻦ ﺍﳌﺸﺎﻫﺪ ﻭﻏﲑﻫﺎ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻀﺮﺍﺭ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺍﻹﺭﺻﺎﺩ ﻷﻫﻞ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺒﺪﻉ ﺍﶈﺎﺩﻳﻦ ﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻣﺎ ﻳﻘﻮﻯ ‪‬ﺎ ﺷﺒﻬﻬﺎ‪،‬‬
‫‪ÉA¨rr& ô`ÏB 3“uqø)-G9$# ’n?tã }§Åc™é& î‰Éfó¡yJ©9‬‬ ‫ﻛﻤﺴﺠﺪ )‪ (4‬ﺍﻟﻀﺮﺍﺭ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ ‪} r‬‬

‫ﻭﻛﺎﻥ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﺃﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻣﺴﺠﺪﻩ ﺃﻋﻈﻢ ﰲ‬ ‫)‪(5‬‬

‫‪{ 4 Ïm‹Ïù tPqà)s? br& ‘,ymr& BQöqtƒ‬‬
‫ﺗﺄﺳﻴﺴﻪ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻣﻦ ﻣﺴﺠﺪ ﻗﺒﺎﺀ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ‪ :‬ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﺍﳌﺴﺠﺪ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ١١٠- ١٠٧‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻓﺮﺍﺭﻩ ﺇﱃ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ )‪(٢١ / ٥‬؛ ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٢٠ - ١٧ / ١١‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﳌﺴﺠﺪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﳌﺴﺠﺪ ‪.‬‬

‫‪٧٨١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻜﻼ ﺍﳌﺴﺠﺪﻳﻦ ﺃﺳﺲ ﻋﻠﻰ‬ ‫)‪(1‬‬

‫ﺍﻟﺬﻱ ﺃﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻓﻘﺎﻝ‪ } :‬ﻣﺴﺠﺪﻱ ﻫﺬﺍ {‬
‫)‪(2‬‬
‫ﻣﺴﺠﺪﻩ ﺑﺄﻧﻪ ﺃﻛﻤﻞ ﰲ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﻮﻡ ﰲ‬ ‫ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻟﻜﻦ ﺍﺧﺘﺺ‬
‫ﻣﺴﺠﺪﻩ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﻳﺄﰐ ﻣﺴﺠﺪ ﻗﺒﺎﺀ )‪ (3‬ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪.‬‬
‫ﺍﻷﻧﺼﺎﺭﻱ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺍﻟﺼﻼﺓ ﰲ‬ ‫)‪(4‬‬
‫ﻭﰲ ﺍﻟﺴﻨﻦ ﻋﻦ ﺃﺳﻴﺪ ﺑﻦ ﻇﻬﲑ‬

‫ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ " :‬ﺣﺪﻳﺚ ﺣﺴﻦ‬ ‫)‪(5‬‬

‫ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻛﻌﻤﺮﺓ {‬
‫ﻏﺮﻳﺐ " )‪. (6‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﺗﻄﻬﺮ ﰲ ﺑﻴﺘﻪ ﰒ ﺃﺗﻰ‬ ‫)‪(7‬‬
‫ﻭﻋﻦ ﺳﻬﻞ ﺑﻦ ﺣﻨﻴﻒ ‪t‬‬
‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ‬ ‫)‪(8‬‬
‫ﻣﺴﺠﺪ ﻗﺒﺎﺀ‪ ،‬ﻓﺼﻠﻰ ﻓﻴﻪ ﺻﻼﺓ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻛﺄﺟﺮ ﻋﻤﺮﺓ {‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻥ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺃﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻫﻮ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ‪ ،‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ )‪. (١٠١٥ / ٢) ، (١٣٩٨‬‬
‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﺴﺠﺪﻩ ﺍﺧﺘﺺ ‪.‬‬
‫)‪ (3‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻛﻌﻤﺮﺓ )ﺳﻄﺮﺍ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ ( ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺃﺳﻴﺪ ﺑﻦ ﺣﻀﲑ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ ‪ ،‬ﻓﻬﻮ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﲪﺪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺃﺳﻴﺪ ﺑﻦ ﻇﻬﲑ ﺑﻦ ﺭﺍﻓﻊ ﺍﻷﻧﺼﺎﺭﻱ ‪ ،‬ﺻﺤﺎﰊ ‪ ،‬ﺃﺧﻮ ﻋﺒﺎﺩ ﺑﻦ ﺑﺸﺮ ﻷﻣﻪ ‪ ،‬ﺗﻮﰲ ﰲ ﺧﻼﻓﺔ ﻣﺮﻭﺍﻥ‬
‫‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪) ، (٣٤٩ / ١‬ﺕ‪. (٦٣٥‬‬
‫)‪ (5‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٣٢٤‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪. (١٤١١‬‬
‫)‪ (6‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، ١٤٥ / ٢) ، (٣٢٤‬‬
‫‪ ، (١٤٦‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﺣﺪﻳﺚ ﺃﺳﻴﺪ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ ‪ ،‬ﻭﻻ ﻧﻌﺮﻑ ﻷﺳﻴﺪ ﺑﻦ ﻇﻬﲑ ﺷﻴﺌﺎ‬
‫ﻳﺼﺢ ﻏﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻻ ﻧﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﺳﺎﻣﺔ ﻋﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺟﻌﻔﺮ " ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ‬
‫ﺍﳌﺴﺘﺪﺭﻙ )‪ ، (٤٨٧ / ١‬ﻭﻗﺎﻝ ‪ " :‬ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ " ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻗﺒﺎﺀ‬
‫‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٤٥٢ / ١) ، (١٤١١‬‬
‫)‪ (7‬ﻫﻮ ‪ :‬ﺳﻬﻞ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻭﺍﻫﺐ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻷﻭﺳﻲ ‪ ،‬ﺻﺤﺎﰊ ﺟﻠﻴﻞ ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺑﺪﺭ ﺍﺳﺘﺨﻠﻔﻪ ﻋﻠﻲ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ‪،‬‬
‫ﻭﻣﺎﺕ ﰲ ﺧﻼﻓﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻘﺮﻳﺐ )‪. (٣٣٦ / ١‬‬
‫)‪ (8‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٦٩٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٤١٢‬ﺃﲪﺪ )‪. (٤٨٧/٣‬‬

‫‪٧٨٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﺎﺟﻪ )‪ . (1‬ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻗﻮﻟﻪ‪ " :‬ﻣﻦ ﺗﻄﻬﺮ ﰲ ﺑﻴﺘﻪ ﰒ ﺃﺗﻰ ﻣﺴﺠﺪ ﻗﺒﺎﺀ " ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﻻ ﻳﺸﺮﻉ ﻗﺼﺪﻩ ﺑﺸﺪ ﺍﻟﺮﺣﺎﻝ‪ ،‬ﺑﻞ ﺇﳕﺎ ﻳﺄﺗﻴﻪ ﺍﻟﺮﺟﻞ ﻣﻦ ﺑﻴﺘﻪ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﺃﻥ ﻳﺘﻄﻬﺮ )‪ (2‬ﻓﻴﻪ‪،‬‬
‫ﰒ ﻳﺄﺗﻴﻪ ﻓﻴﻘﺼﺪﻩ )‪ (3‬ﻛﻤﺎ ﻳﻘﺼﺪ ﺍﻟﺮﺟﻞ ﻣﺴﺠﺪ ﻣﺼﺮﻩ ﺩﻭﻥ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﻳﺴﺎﻓﺮ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪ :‬ﻓﺎﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺇﺗﻴﺎ‪‬ﺎ ﻟﻠﺼﻼﺓ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﻟﻮ‬
‫ﻧﺬﺭ ﺫﻟﻚ‪ ،‬ﻫﻞ ﳚﺐ ﺑﺎﻟﻨﺬﺭ ؟ ﻓﻴﻪ ﻗﻮﻻﻥ ﻟﻠﻌﻠﻤﺎﺀ‪:‬‬
‫ﺃﺣﺪﳘﺎ )‪ : (4‬ﺃﻧﻪ ﻻ ﳚﺐ ﺑﺎﻟﻨﺬﺭ ﺇﻻ ﺇﺗﻴﺎﻥ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺧﺎﺻﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺪ ﻗﻮﱄ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺑﻨﺎﻩ ﻋﻠﻰ ﺃﺻﻠﻪ ﰲ ﺃﻧﻪ ﻻ ﳚﺐ ﺑﺎﻟﻨﺬﺭ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﺟﻨﺴﻪ ﻭﺍﺟﺐ ﺑﺎﻟﺸﺮﻉ‪.‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﺃﻧﻪ ﳚﺐ ﺇﺗﻴﺎﻥ ﺍﳌﺴﺎﺟﺪ‬ ‫ﻭﺃﲪﺪ ﻭﻏﲑﳘﺎ‬ ‫ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‬
‫ﺍﻟﺜﻼﺛﺔ ﺑﺎﻟﻨﺬﺭ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺃﺗﻰ ﺍﻟﻔﺎﺿﻞ ﺃﻏﻨﺎﻩ ﻋﻦ ﺇﺗﻴﺎﻥ ﺍﳌﻔﻀﻮﻝ‪ ،‬ﻓﺈﺫﺍ ﻧﺬﺭ ﺇﺗﻴﺎﻥ ﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ‪،‬‬
‫ﻭﻣﺴﺠﺪ ﺇﻳﻠﻴﺎﺀ؛ ﺃﻏﻨﺎﻩ ﺇﺗﻴﺎﻥ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ .‬ﻭﺇﻥ ﻧﺬﺭ ﺇﺗﻴﺎﻥ ﻣﺴﺠﺪ ﺇﻳﻠﻴﺎﺀ؛ ﺃﻏﻨﺎﻩ ﺇﺗﻴﺎﻥ ﺃﺣﺪ‬
‫ﻣﺴﺠﺪﻱ ﺍﳊﺮﻣﲔ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻴﻊ ﺍﷲ ﻓﻠﻴﻄﻌﻪ‪،‬‬

‫ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺼﻴﻪ ﻓﻼ ﻳﻌﺼﻪ { )‪ (1) (7‬ﻭﻫﺬﺍ ﻳﻌﻢ ﻛﻞ ﻃﺎﻋﺔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺟﻨﺴﻬﺎ ﻭﺍﺟﺒﺎ‪،‬‬

‫)‪ (1‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، (٤٨٧ / ٣‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺃﻳﻀﺎ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٤١٢‬ﺍﳉﺰﺀ‬
‫‪ ، ١‬ﻭﺳﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪ (٣٧ / ٢‬ﰲ ﻓﻀﻞ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻭﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ‪.‬‬
‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻳﻄﻬﺮ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻳﻘﺼﺪ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺃﺣﺪﻫﺎ ‪.‬‬
‫)‪ (5‬ﻣﺎﻟﻚ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﻏﲑﻩ ‪.‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (٦٣١٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (١٥٢٦‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (٣٨٠٧‬ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (٣٢٨٩‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ )‪ ، (٢١٢٦‬ﺃﲪﺪ )‪ ، (٣٦/٦‬ﻣﺎﻟﻚ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪، (١٠٣١‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪. (٢٣٣٨‬‬

‫‪٧٨٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻭ ﱂ ﻳﻜﻦ‪ (2) .‬ﻭﺇﺗﻴﺎﻥ ﺍﻷﻓﻀﻞ ﺇﺟﺮﺍﺀ )‪ (3‬ﻟﻠﺤﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ ﺫﻟﻚ‪.‬‬

‫)‪(4‬‬
‫ﺇﱃ‬ ‫ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻊ ﺗﻔﺼﻴﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﺑﻞ ﺍﳌﻘﺼﻮﺩ‪ :‬ﺃﻧﻪ ﻻ ﻳﺸﺮﻉ ﺍﻟﺴﻔﺮ‬
‫ﻣﺴﺠﺪ ﻏﲑ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻟﻮ ﻧﺬﺭ ﺫﻟﻚ؛ ﱂ ﳚﺐ ﻋﻠﻴﻪ )‪ (5‬ﻓﻌﻠﻪ ﺑﺎﻟﻨﺬﺭ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ‪.‬‬
‫ﻭﻫﻞ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﳝﲔ ؟ ﻋﻠﻰ ﻗﻮﻟﲔ ﻣﺸﻬﻮﺭﻳﻦ‪.‬‬
‫ﻭﻟﻴﺲ ﺑﺎﳌﺪﻳﻨﺔ ﻣﺴﺠﺪ ﻳﺸﺮﻉ ﺇﺗﻴﺎﻧﻪ ﺇﻻ ﻣﺴﺠﺪ ﻗﺒﺎﺀ‪ ،‬ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﺍﳌﺴﺎﺟﺪ ﻓﻠﻬﺎ ﺣﻜﻢ‬
‫)‪(6‬‬
‫ﻭﱂ ﳜﺼﻬﺎ ﺍﻟﻨﱯ ‪ r‬ﺑﺈﺗﻴﺎﻥ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻻ ﻳﻘﺼﺪﻭﻥ‬ ‫ﺍﳌﺴﺎﺟﺪ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺗﻠﻚ ﺍﻷﻣﺎﻛﻦ‪ ،،‬ﺇﻻ ﻗﺒﺎﺀ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ } :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﺩﻋﺎ ﰲ ﻣﺴﺠﺪ‬
‫ﺍﻟﻔﺘﺢ ﺛﻼﺛﺎ‪ :‬ﻳﻮﻡ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻭﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ‪ ،‬ﻓﺎﺳﺘﺠﻴﺐ ﻟﻪ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﺑﲔ‬
‫ﺍﻟﺼﻼﺗﲔ‪ ،‬ﻓﻌﺮﻑ ﺍﻟﺒﺸﺮ ﰲ ﻭﺟﻬﻪ { )‪ . (7‬ﻗﺎﻝ ﺟﺎﺑﺮ‪ :‬ﻓﻠﻢ ﻳﱰﻝ ﰊ ﺃﻣﺮ ﻣﻬﻢ ﻏﻠﻴﻆ‪ ،‬ﺇﻻ‬
‫ﺗﻮﺧﻴﺖ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻓﺄﺩﻋﻮ ﻓﻴﻬﺎ‪ ،‬ﻓﺄﻋﺮﻑ ﺍﻹﺟﺎﺑﺔ " )‪ (8‬ﻭﰲ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻛﺜﲑ ﺑﻦ‬
‫ﺯﻳﺪ )‪ (9‬ﻭﻓﻴﻪ ﻛﻼﻡ‪ ،‬ﻳﻮﺛﻘﻪ ﺍﺑﻦ ﻣﻌﲔ ﺗﺎﺭﺓ‪ ،‬ﻭﻳﻀﻌﻔﻪ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻌﻤﻞ ﺑﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ ،‬ﻓﻴﺘﺤﺮﻭﻥ ﺍﻟﺪﻋﺎﺀ ﰲ ﻫﺬﺍ‪ ،‬ﻛﻤﺎ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﻓﻴﻤﺎ ﻻ ﳝﻠﻚ ﻭﰲ ﻣﻌﺼﻴﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١١) ، (٦٧٠٠‬‬
‫‪ (٥٨٥‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (2‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻮﺿﻮﻉ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ( ‪ :‬ﺁﺧﺮ ‪.‬‬
‫)‪ (4‬ﺍﻟﺴﻔﺮ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (5‬ﻋﻠﻴﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﺍﻟﻌﺎﻣﺔ ‪.‬‬
‫)‪ (7‬ﺃﲪﺪ )‪. (٣٣٢/٣‬‬
‫)‪ (8‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ (٣٣٢ / ٣‬ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﳌﺆﻟﻒ ﻋﻦ ﺇﺳﻨﺎﺩﻩ ‪.‬‬
‫)‪ (9‬ﰲ )ﺝ ﺩ( ‪ :‬ﺑﻦ ﻳﺰﻳﺪ ‪ .‬ﻭﺍﻟﺼﺤﻴﺢ ‪ :‬ﺑﻦ ﺯﻳﺪ ‪ ،‬ﻭﻫﻮ ‪ :‬ﻛﺜﲑ ﺑﻦ ﺯﻳﺪ ﺍﻷﺳﻠﻤﻲ ‪ ،‬ﰒ ﺍﻟﺴﻬﻤﻲ ‪ -‬ﻣﻮﻻﻫﻢ ‪ -‬ﺃﺑﻮ ﳏﻤﺪ‬
‫ﺍﳌﺪﱐ ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﺑﻦ ﺻﺎﻓﻨﺔ ‪ ،‬ﻭﻫﻲ ﺃﻣﻪ ‪ ،‬ﺻﺪﻭﻕ ﻓﻴﻪ ﻟﲔ ‪ ،‬ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺍﻟﺜﻘﺎﺕ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ‪:‬‬
‫ﺻﺎﱀ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻱ ‪ ،‬ﻭﺿﻌﻔﻪ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ )‪ ١٥٨‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ )‪(٤١٥ ، ٤١٣ / ٨‬‬
‫‪) ،‬ﺕ ‪. (٧٤٣‬‬

‫‪٧٨٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﻘﻞ ﻋﻦ ﺟﺎﺑﺮ‪ .‬ﻭﱂ ﻳﻨﻘﻞ ﻋﻦ ﺟﺎﺑﺮ ‪ t‬ﺃﻧﻪ ﲢﺮﻯ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﳌﻜﺎﻥ‪ ،‬ﺑﻞ ﲢﺮﻯ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺻﻠﻰ ﻓﻴﻬﺎ ﺍﻟﻨﱯ )‪ r (1‬ﻭﺑﻨﻴﺖ ﺑﺈﺫﻧﻪ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺮﻉ ﻗﺼﺪﻩ‬
‫ﲞﺼﻮﺻﻪ ﻣﻦ ﻏﲑ ﺳﻔﺮ ﺇﻟﻴﻪ‪ ،‬ﺇﻻ ﻣﺴﺠﺪ ﻗﺒﺎﺀ؛ ﻓﻜﻴﻒ ﲟﺎ ﺳﻮﺍﻫﺎ ؟‬
‫ﻓﺼﻞ‬
‫)‪( 2‬‬
‫ﰲ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‬
‫ﻭﺃﻣﺎ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ :‬ﻓﻬﻮ ﺃﺣﺪ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺍﻟﱵ ﺗﺸﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﳌﺎ ﻓﺘﺤﻮﺍ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻋﻠﻰ ﻋﻬﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ -‬ﺣﲔ ﺟﺎﺀ ﻋﻤﺮ )‪ (3‬ﺇﻟﻴﻬﻢ‪،‬‬
‫)‪(4‬‬
‫‪ -‬ﺩﺧﻞ ﺇﻟﻴﻪ ﻓﻮﺟﺪ ﻋﻠﻰ ﺍﻟﺼﺨﺮﺓ ﺯﺑﺎﻟﺔ ﻋﻈﻴﻤﺔ ﺟﺪﺍ‪ ،‬ﻛﺎﻧﺖ‬ ‫ﻓﺴﻠﻢ ﺍﻟﻨﺼﺎﺭﻯ ﺇﻟﻴﻪ ﺍﻟﺒﻠﺪ‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﻗﺪ ﺃﻟﻘﺘﻬﺎ ﻋﻠﻴﻬﺎ )‪ (5‬ﻣﻌﺎﻧﺪﺓ ﻟﻠﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻳﻌﻈﻤﻮﻥ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻭﻳﺼﻠﻮﻥ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺄﺧﺬ‬
‫ﻋﻤﺮ ﰲ ﺛﻮﺑﻪ )‪ (6‬ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺗﺒﻌﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺫﻟﻚ‪.‬‬
‫)‪(9‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺳﺨﺮ ﳍﺎ ﺍﻷﻧﺒﺎﻁ )‪ (7‬ﺣﱴ ﻧﻈﻔﻬﺎ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻜﻌﺐ ﺍﻷﺣﺒﺎﺭ )‪ " (8‬ﺃﻳﻦ ﺗﺮﻯ ﺃﻥ‬
‫ﺃﺑﲏ ﻣﺼﻠﻰ ﺍﳌﺴﻠﻤﲔ ؟ ﻓﻘﺎﻝ‪ :‬ﺍﺑﻨﻪ )‪ (10‬ﺧﻠﻒ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺍﺑﻦ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﺧﺎﻟﻄﺘﻚ ﻳﻬﻮﺩﻳﺔ‬
‫)‪(11‬‬
‫ﺃﺑﻨﻴﻪ ﰲ ﺻﺪﺭ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﺈﻥ ﻟﻨﺎ ﺻﺪﻭﺭ ﺍﳌﺴﺎﺟﺪ‪ .‬ﻓﺒﲎ ﻣﺼﻠﻰ‬ ‫‪-‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ‪ :-‬ﺑﻞ‬

‫)‪ (1‬ﰲ )ﻁ( ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫)‪ (2‬ﻓﺼﻞ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﺝ ﺩ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﺇﻟﻴﻬﻢ ﻋﻤﺮ ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﻟﺒﻠﺪﺓ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻋﻠﻴﻪ ‪.‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﻣﻨﻬﺎ ﰲ ﺛﻮﺑﻪ ‪.‬‬
‫)‪ (7‬ﺍﻷﻧﺒﺎﻁ ‪ :‬ﻗﺒﺎﺋﻞ ﺑﺪﻭﻳﺔ ﺗﺴﻜﻦ ﺷﺮﻕ ﺍﻷﺭﺩﻥ ‪ ،‬ﻭﻛﺎﻧﺖ ﳍﻢ ﺩﻭﻟﺔ ﻗﺪﳝﺎ ‪ ،‬ﻭﻋﺎﺻﻤﺘﻬﻢ ﺍﻟﺒﺘﺮﺍﺀ ‪ ،‬ﻭﻟﻐﺘﻬﻢ ﺍﻟﻌﺮﺑﻴﺔ ‪ .‬ﺍﻧﻈﺮ‬
‫‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻴﺴﺮﺓ )ﺹ‪. (٢٣٢ ، ٢٣١‬‬
‫)‪ (8‬ﰲ )ﺏ ﺩ ﻁ( ‪ :‬ﺍﳊﱪ ‪.‬‬
‫)‪ (9‬ﺃﻥ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺃﺑﻨﻴﺔ ‪.‬‬
‫)‪ (11‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﻘﺎﻝ ﻋﻤﺮ ‪ :‬ﺃﺑﻨﻴﻪ ﰲ ﺍﳌﺴﺠﺪ ‪ . .‬ﺇﱁ ‪ .‬ﺃﻱ ‪ :‬ﺑﺰﻳﺎﺩﺓ ‪) :‬ﻓﻘﺎﻝ ﻋﻤﺮ ( ‪ ،‬ﻭﺳﻘﻮﻁ ‪) :‬ﺑﻞ ( ﻭ)ﺻﺪﺭ (‬
‫‪.‬‬

‫‪٧٨٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﺴﻠﻤﲔ ﰲ ﻗﺒﻠﻲ ﺍﳌﺴﺠﺪ " )‪. (1‬‬

‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻴﻮﻡ‪ :‬ﺍﻷﻗﺼﻰ‪ .‬ﻭﺍﻷﻗﺼﻰ‪ :‬ﺍﺳﻢ ﻟﻠﻤﺴﺠﺪ ﻛﻠﻪ‪ ،‬ﻭﻻ‬
‫ﻳﺴﻤﻰ ﻫﻮ ﻭﻻ ﻏﲑﻩ ﺣﺮﻣﺎ‪ ،‬ﻭﺇﳕﺎ ﺍﳊﺮﻡ ﲟﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﰲ ﻭﺍﺩﻱ " ﻭﺝ " )‪- (2‬ﺍﻟﺬﻱ ﺑﺎﻟﻄﺎﺋﻒ‪ -‬ﻧﺰﺍﻉ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻓﺒﲎ ﻋﻤﺮ ﺍﳌﺼﻠﻰ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﻟﻘﺒﻠﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﲢﺘﻪ ﺩﺭﺟﺎ ﻛﺎﻥ ﻳﺼﻌﺪ ﻣﻨﻬﺎ ﺇﱃ ﻣﺎ‬
‫)‪(3‬‬
‫ﺍﻷﻗﺼﻰ‪ ،‬ﻓﺒﻨﺎﻩ ﻋﻠﻰ ﺍﻟﺪﺭﺝ ﺣﻴﺚ ﱂ ﻳﺼﻞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﱂ ﻳﺼﻞ ﻋﻤﺮ ﻭﻻ‬ ‫ﺃﻣﺎﻡ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻋﻨﺪ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻭﻻ ﲤﺴﺤﻮﺍ ‪‬ﺎ‪ ،‬ﻭﻻ ﻗﺒﻠﻮﻫﺎ‪ ،‬ﺑﻞ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻋﻤﺮ ﺻﻠﻰ ﻋﻨﺪ ﳏﺮﺍﺏ‬
‫ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳋﺎﺭﺝ‪.‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﻛﺎﻥ ﺇﺫﺍ ﺃﺗﻰ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺩﺧﻞ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﻘﺮﺏ ﺍﻟﺼﺨﺮﺓ ﻭﻻ ﻳﺄﺗﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻘﺮﺏ ﺷﻴﺌﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﺒﻘﺎﻉ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﻘﻞ‬
‫)‪(4‬‬
‫ﻋﻦ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﳌﻌﺘﱪﻳﻦ‪ ،‬ﻛﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﺳﻔﻴﺎﻥ‬
‫ﺍﻟﺜﻮﺭﻱ‪ ،‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺳﺎﺋﺮ ﺑﻘﺎﻉ ﺍﳌﺴﺠﺪ ﻻ ﻣﺰﻳﺔ ﻟﺒﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪ ،‬ﺇﻻ ﻣﺎ ﺑﲎ ﻋﻤﺮ ‪ t‬ﳌﺼﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻣﺴﺠﺪ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‬
‫ﺑﺎﻹﲨﺎﻉ‪ ،‬ﻓﺄﺣﺪﳘﺎ ﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺧﲑ‬

‫ﻣﻦ ﺃﻟﻒ )‪ (5‬ﺻﻼﺓ ﻓﻴﻤﺎ‪ ،‬ﺳﻮﺍﻩ ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ { )‪ (6‬ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺃﻭﺟﺐ‬

‫)‪ (1‬ﺍﻧﻈﺮ ‪ :‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )‪ ، (٥٨ / ٧‬ﻓﻘﺪ ﺳﺎﻕ ﺍﻟﻘﺼﺔ ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ‪) :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ( ﻟﻴﺎﻗﻮﺕ )‪ ، (٣٦١ / ٥‬ﺣﻴﺚ ﺫﻛﺮ ﺃﻧﻪ ﺍﻟﻄﺎﺋﻒ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺇﱃ ﺃﻣﺎﻡ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ ﺝ( ‪ :‬ﻭﺍﻟﺜﻮﺭﻱ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﺧﲑ ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ ‪.‬‬
‫)‪ (6‬ﺍﳊﺪﻳﺚ ﻣﺮ ﲣﺮﳚﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪.‬‬

‫‪٧٨٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﷲ ﺣﺠﻪ ﻭﺍﻟﻄﻮﺍﻑ ﻓﻴﻪ‪ ،‬ﻭﺟﻌﻠﻪ ﻗﺒﻠﺔ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﻤﺎ ﻳﻘﺒﻞ ﺑﺎﻟﻔﻢ ﻭﻻ‬
‫ﻳﺴﺘﻠﻢ ﺑﺎﻟﻴﺪ‪ ،‬ﺇﻻ ﻣﺎ ﺟﻌﻠﻪ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﲟﱰﻟﺔ ﺍﻟﻴﻤﲔ ﻭﻫﻮ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﰲ‬
‫ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ )‪ (1‬ﻣﺎ ﻳﺴﺘﻠﻢ ﺃﻭ ﻳﻘﺒﻞ ؟‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻭﻻ‬ ‫ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻻ ﻭﻻ‪‬ﻢ‬ ‫ﻭﻛﺎﻧﺖ ﺍﻟﺼﺨﺮﺓ ﻣﻜﺸﻮﻓﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﻋﻠﻤﺎﺅﻫﻢ ﳜﺼﻬﺎ )‪ (4‬ﺑﻌﺒﺎﺩﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻜﺸﻮﻓﺔ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻣﻊ‬
‫ﺣﻜﻤﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺸﺎﻡ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺧﻼﻓﺔ ﻋﻠﻲ ‪ t‬ﻭﺇﻥ ﻛﺎﻥ ﱂ ﳛﻜﻢ ﻋﻠﻴﻬﺎ ﰒ ﻛﺬﻟﻚ ﰲ‬
‫ﺇﻣﺎﺭﺓ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﺍﺑﻨﻪ‪ ،‬ﻭﺍﺑﻦ ﺍﺑﻨﻪ‪.‬‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﻭﺟﺮﻯ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﺑﻦ ﺍﻟﺰﺑﲑ )‪ (5‬ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﻣﺎ ﺟﺮﻯ‪ ،‬ﻛﺎﻥ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺑﲎ ﺍﻟﻘﺒﺔ ﻋﻠﻰ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﻘﺼﺪﻭﻥ ﺍﳊﺞ ﻓﻴﺠﺘﻤﻌﻮﻥ ﺑﺎﺑﻦ‬
‫ﺍﻟﺰﺑﲑ‪ ،‬ﺃﻭ ﻳﻘﺼﺪﻭﻧﻪ ﲝﺠﺔ ﺍﳊﺞ‪ ،‬ﻓﻌﻈﻢ ﻋﺒﺪ ﺍﳌﻠﻚ ﺷﺄﻥ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﲟﺎ ﺑﻨﺎﻩ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻘﺒﺔ‪،‬‬
‫)‪(6‬‬
‫ﺍﳌﻘﺪﺱ‪،‬‬ ‫ﻭﺟﻌﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻜﺴﻮﺓ ﰲ ﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﺼﻴﻒ‪ ،‬ﻟﻴﻜﺜﺮ ﻗﺼﺪ ﺍﻟﻨﺎﺱ ﻟﻠﺒﻴﺖ‬
‫ﻓﻴﺸﺘﻐﻠﻮﺍ ﺑﺬﻟﻚ ﻋﻦ ﻗﺼﺪ ﺍﺑﻦ ﺍﻟﺰﺑﲑ‪ ) ،‬ﻭﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺩﻳﻦ ﺍﳌﻠﻚ (‪.‬‬
‫ﻭﻇﻬﺮ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻦ ﺗﻌﻈﻴﻢ ﺍﻟﺼﺨﺮﺓ ﻭﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻣﺎ ﱂ ﻳﻜﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻳﻌﺮﻓﻮﻧﻪ‬
‫ﲟﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺟﺎﺀ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻨﻘﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﰲ ﺗﻌﻈﻴﻤﻬﺎ‪ ،‬ﺣﱴ ﺭﻭﻯ ﺑﻌﻀﻬﻢ ﻋﻦ ﻛﻌﺐ‬
‫ﺍﻷﺣﺒﺎﺭ‪ ،‬ﻋﻨﺪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻭﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺣﺎﺿﺮ‪ " :‬ﺇﻥ ﺍﷲ ﻗﺎﻝ ﻟﻠﺼﺨﺮﺓ‪ :‬ﺃﻧﺖ‬
‫‪uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# çm•‹Å™ö•ä. yìÅ™ur‬‬ ‫ﻋﺮﺷﻲ ﺍﻷﺩﱏ "‪ ،‬ﻓﻘﺎﻝ ﻋﺮﻭﺓ‪ " :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫)‪ (1‬ﺍﻷﻗﺼﻰ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻭﻟﻚ ﻳﻌﺘﺰ ‪‬ﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪.‬‬
‫)‪ (3‬ﻻ ﻭﻻ‪‬ﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﳜﺼﻮ‪‬ﺎ ‪.‬‬
‫)‪ (5‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ‪ ،‬ﻭﻟﺪ ﻋﺎﻡ ﺍﳍﺠﺮﺓ ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻳﻌﺪ ﻣﻦ ﺷﺠﻌﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﺑﻮﻳﻊ ﻟﻪ‬
‫ﺑﺎﳋﻼﻓﺔ ﺳﻨﺔ )‪٦٤‬ﻫـ( ﻋﻘﺐ ﻣﻮﺕ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﻭﻣﻜﺚ ﺧﻠﻴﻔﺔ ﰲ ﺍﳊﺠﺎﺯ ﺣﱴ ﻗﺘﻠﻪ ﺍﳊﺠﺎﺝ ﲟﻜﺔ ﺳﻨﺔ‬
‫)‪٧٣‬ﻫـ( ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﻹﺻﺎﺑﺔ )‪) ، (٣١١ -٣٠٩ / ٢‬ﺕ ‪. (٤٦٨٢‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻟﺒﻴﺖ ﺍﳌﻘﺪﺱ ‪.‬‬

‫‪٧٨٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫( { )‪ (1‬ﻭﺃﻧﺖ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺼﺨﺮﺓ ﻋﺮﺷﻪ ؟ " )‪ (2‬ﻭﺃﻣﺜﺎﻝ ﻫﺬﺍ‪.‬‬

‫)‪(3‬‬
‫ﱂ ﻳﺒﻨﻮﺍ ﻫﺬﻩ ﺍﻟﻘﺒﺔ‪ ،‬ﻭﻻ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻌﻈﻤﻮﻥ‬ ‫ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‬
‫)‪(4‬‬
‫ﻛﺎﻥ‬ ‫ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻭﻻ ﻳﺘﺤﺮﻭﻥ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﺣﱴ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻣﻊ ﻛﻮﻧﻪ‬
‫ﻳﺄﰐ ﻣﻦ ﺍﳊﺠﺎﺯ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻛﺎﻥ ﻻ ﻳﺄﰐ ﺍﻟﺼﺨﺮﺓ؛ ﻭﺫﻟﻚ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻗﺒﻠﺔ‪ ،‬ﰒ‬
‫ﻧﺴﺨﺖ‪ .‬ﻭﻫﻲ ﻗﺒﻠﺔ )‪ (5‬ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﰲ ﺷﺮﻳﻌﺘﻨﺎ ﻣﺎ ﻳﻮﺟﺐ ﲣﺼﻴﺼﻬﺎ ﲝﻜﻢ‪ ،‬ﻛﻤﺎ ﻟﻴﺲ‬
‫ﰲ ﺷﺮﻳﻌﺘﻨﺎ ﻣﺎ ﻳﻮﺟﺐ ﲣﺼﻴﺺ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪.‬‬
‫ﻭﰲ ﲣﺼﻴﺼﻬﺎ ﺑﺎﻟﺘﻌﻈﻴﻢ ﻣﺸﺎ‪‬ﺔ ﻟﻠﻴﻬﻮﺩ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‬
‫ﻭﻋﺎﺷﻮﺭﺍﺀ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﲑﻫﻢ‪ :‬ﺃﻥ ﺍﻟﻴﻤﲔ ﺗﻐﻠﻆ ﺑﺒﻴﺖ‬
‫)‪(7‬‬
‫ﺍﳌﻘﺪﺱ‪ ،‬ﺑﺎﻟﺘﺤﻠﻴﻒ )‪ (6‬ﻋﻨﺪ ﺍﻟﺼﺨﺮﺓ‪ ،‬ﻛﻤﺎ ﺗﻐﻠﻆ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺑﺎﻟﺘﺤﻠﻴﻒ ﺑﲔ ﺍﻟﺮﻛﻦ‬
‫ﻭﺍﳌﻘﺎﻡ‪ ،‬ﻭﻛﻤﺎ ﺗﻐﻠﻆ ﰲ ﻣﺴﺠﺪﻩ )‪ r (8‬ﺑﺎﻟﺘﺤﻠﻴﻒ ﻋﻨﺪ ﻗﱪﻩ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﳍﺬﺍ ﺃﺻﻞ ﰲ‬
‫ﻛﻼﻡ ﺃﲪﺪ ﻭﳓﻮﻩ ﻣﻦ ﺍﻷﺋﻤﺔ‪ ،‬ﺑﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺗﻐﻠﻆ ﺍﻟﻴﻤﲔ ﻓﻴﻬﺎ ﻛﻤﺎ ﺗﻐﻠﻆ ﰲ ﺳﺎﺋﺮ ﺍﳌﺴﺎﺟﺪ‬
‫ﻋﻨﺪ ﺍﳌﻨﱪ‪ ،‬ﻭﻻ ﺗﻐﻠﻆ ﺍﻟﻴﻤﲔ ﺑﺎﻟﺘﺤﻠﻴﻒ ﻋﻨﺪ ﻣﺎ ﱂ ﻳﺸﺮﻉ ﻟﻠﻤﺴﻠﻤﲔ ﺗﻌﻈﻴﻤﻪ‪ ،‬ﻛﻤﺎ ﻻ ﺗﻐﻠﻆ‬
‫ﺑﺎﻟﺘﺤﻠﻴﻒ ﻋﻨﺪ ﺍﳌﺸﺎﻫﺪ ﻭﻣﻘﺎﻣﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻓﻬﻮ ﻣﺒﺘﺪﻉ ﺿﺎﻝ‪،‬‬
‫ﳐﺎﻟﻒ ﻟﻠﺸﺮﻳﻌﺔ‪.‬‬
‫ﻭﻗﺪ ﺻﻨﻒ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺼﻨﻔﺎﺕ ﻣﻦ ﻓﻀﺎﺋﻞ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٥٥‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪) :‬ﺍﳌﻨﺎﺭ ﺍﳌﻨﻴﻒ( ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ ‪. (٨٦‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺍﻟﺮﺍﺷﺪﻭﻥ ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ )ﺍﻟﺮﺍﺷﺪﻳﻦ( ﻷ‪‬ﺎ ﺻﻔﺔ ﻟﻠﺨﻠﻔﺎﺀ ﺍﺳﻢ ﺃﻥ ‪.‬‬
‫)‪ (4‬ﻣﻊ ﻛﻮﻧﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻟﻠﻴﻬﻮﺩ ‪.‬‬
‫)‪ (6‬ﺑﺎﻟﺘﺤﻠﻴﻒ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﺑﲔ ﺍﻟﺮﻛﻨﲔ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ ﺝ( ‪ :‬ﰲ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬

‫‪٧٨٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﻓﻴﻬﺎ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﳌﻨﻘﻮﻟﺔ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻋﻤﻦ ﺃﺧﺬ ﻋﻨﻬﻢ ﻣﺎ ﻻ ﳛﻞ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳﺒﻨﻮﺍ ﻋﻠﻴﻪ ﺩﻳﻨﻬﻢ‪.‬‬
‫ﻭﺃﻣﺜﻞ ﻣﻦ ﻳﻨﻘﻞ ﻋﻨﻪ ﺗﻠﻚ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ :‬ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺸﺎﻣﻴﻮﻥ ﻗﺪ ﺃﺧﺬﻭﺍ ﻋﻨﻪ‬
‫ﻛﺜﲑﺍ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ‪ " t‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﻦ ﻫﺆﻻﺀ ﺍﶈﺪﺛﲔ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﺃﻣﺜﻞ ﻣﻦ ﻛﻌﺐ‪ ،‬ﻭﺇﻥ ﻛﻨﺎ ﻟﻨﺒﻠﻮ ﻋﻠﻴﻪ ﺍﻟﻜﺬﺏ ﺃﺣﻴﺎﻧﺎ " )‪. (1‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﺇﺫﺍ ﺣﺪﺛﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻼ‬
‫ﺗﺼﺪﻗﻮﻫﻢ ﻭﻻ ﺗﻜﺬﺑﻮﻫﻢ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﳛﺪﺛﻮﻛﻢ ﺑﺒﺎﻃﻞ ﻓﺘﺼﺪﻗﻮﻩ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﳛﺪﺛﻮﻛﻢ ﲝﻖ‬
‫ﻓﺘﻜﺬﺑﻮﻩ { )‪. (2‬‬
‫)‪(3‬‬
‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﶈﻔﻮﻇﺔ ﺍﶈﺮﻭﺳﺔ ﻣﻊ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﻌﺼﻮﻣﺔ ﺍﻟﱵ ﻻ ﲡﺘﻤﻊ‬
‫)‪(4‬‬
‫ﺃﻋﻴﺎﻥ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﲝﺪﻳﺚ ‪ -‬ﻛﻌﻄﺎﺀ ﺑﻦ ﺃﰊ‬ ‫ﻋﻠﻰ ﺿﻼﻟﺔ‪ :‬ﺇﺫﺍ ﺣﺪﺙ ﺑﻌﺾ‬
‫ﺭﺑﺎﺡ‪ ،‬ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﳓﻮﻫﻢ؛ ﻭﻫﻢ ﻣﻦ ﺧﻴﺎﺭ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻛﺎﺑﺮ‬
‫ﺃﺋﻤﺔ ﺍﻟﺪﻳﻦ ‪-‬ﺗﻮﻗﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻣﺮﺍﺳﻴﻠﻬﻢ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺮﺩ ﺍﳌﺮﺍﺳﻴﻞ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫)‪(5‬‬
‫ﻻ ﻳﺮﺳﻞ ﺇﻻ ﻋﻦ ﺛﻘﺔ‪ ،‬ﻛﺴﻌﻴﺪ ﺑﻦ‬ ‫ﻳﺘﻘﺒﻠﻬﺎ ﺑﺸﺮﻭﻁ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﻴﺰ ﺑﲔ ﻣﻦ ﻋﺎﺩﺗﻪ‬
‫ﺍﳌﺴﻴﺐ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ ،‬ﻭﳏﻤﺪ )‪ (6‬ﺑﻦ ﺳﲑﻳﻦ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻋﺮﻑ ﻋﻨﻪ )‪ (7‬ﺃﻧﻪ ﻗﺪ )‪ (1‬ﻳﺮﺳﻞ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ :‬ﻻ ﺗﺴﺄﻟﻮﺍ‬
‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺭﻗﻢ )‪ (٣٣٣ / ١٣) ، (٧٣٦١‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ . (١٣٦ / ٤‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﺭﻭﺍﻳﺔ ﺣﺪﻳﺚ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺣﺪﻳﺚ‬
‫ﺭﻗﻢ )‪ . (٦٠ -٥٩ / ٤) ، (٣٦٤٤‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﺑﻠﻔﻆ ‪ " :‬ﻻ ﺗﺼﺪﻗﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻻ‬
‫ﺗﻜﺬﺑﻮﻫﻢ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﻣﺎ ﺃﻧﺰﻝ ‪ " . .‬ﺍﻵﻳﺔ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﺑﺎﺏ )‪ ، (١١‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪٨) ، (٤٤٨٥‬‬
‫‪ (١٧٠ /‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﻁ( ‪ :‬ﻻ ﲡﻤﻊ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺑﻌﺪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﻦ ﻋﺎﺩﺗﻪ ﻳﺮﺳﻞ ﻋﻦ ﺛﻘﺔ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻭﺍﺑﻦ ﺳﲑﻳﻦ ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻣﻨﻪ ‪.‬‬

‫‪٧٨٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻦ ﻏﲑ ﺛﻘﺔ‪ :‬ﻛﺄﰊ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﻫﺆﻻﺀ ﻟﻴﺲ ﺑﲔ ﺃﺣﺪﻫﻢ )‪ (2‬ﻭﺑﲔ ﺍﻟﻨﱯ ‪ r‬ﺇﻻ ﺭﺟﻞ‬
‫ﺃﻭ ﺭﺟﻼﻥ‪ ،‬ﺃﻭ ﺛﻼﺛﺔ ﻣﺜﻼ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻳﻮﺟﺪ ﰲ ﻛﺘﺐ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻳﺬﻛﺮﻫﺎ ﺻﺎﺣﺐ‬
‫ﺍﻟﻜﺘﺎﺏ ﻣﺮﺳﻠﺔ؛ ﻓﻼ ﳚﻮﺯ ﺍﳊﻜﻢ ﺑﺼﺤﺘﻬﺎ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻌﺮﻑ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﻧﻘﻞ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﳛﺪﺛﻮﻥ ﺇﻻ ﲟﺎ ﺻﺢ )‪ (3‬ﻛﺎﻟﺒﺨﺎﺭﻱ ﰲ ﺍﳌﻌﻠﻘﺎﺕ ﺍﻟﱵ ﳚﺰﻡ ﻓﻴﻬﺎ‬
‫ﺑﺄ‪‬ﺎ ﺻﺤﻴﺤﺔ ﻋﻨﺪﻩ‪ ،‬ﻭﻣﺎ ﻭﻗﻔﻪ ﻛﻘﻮﻟﻪ‪ :‬ﻭﻗﺪ ﺫﻛﺮ ﻋﻦ ‪‬ﺰ ﺑﻦ ﺣﻜﻴﻢ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ‬
‫ﺟﺪﻩ " ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﺣﺴﻦ ﻋﻨﺪﻩ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻟﻴﺲ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﺃﺻﺢ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﻓﻜﻴﻒ ﲟﺎ ﻳﻨﻘﻠﻪ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﻭﺃﻣﺜﺎﻟﻪ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ؟ ﻭﺑﲔ ﻛﻌﺐ‪ ،‬ﻭﺑﲔ ﺍﻟﻨﱯ ﺍﻟﺬﻱ ﻳﻨﻘﻞ‬
‫)‪(4‬‬
‫ﻳﺴﻨﺪ ﺫﻟﻚ ﻋﻦ ﺛﻘﺔ ﺑﻌﺪ ﺛﻘﺔ‪ ،‬ﺑﻞ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻨﻘﻞ‬ ‫ﻋﻨﻪ ﺃﻟﻒ ﺳﻨﺔ‪ ،‬ﻭﺃﻛﺜﺮ ﻭﺃﻗﻞ‪ ،‬ﻭﻫﻮ ﱂ‬
‫)‪(5‬‬
‫ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺷﻴﻮﺥ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻗﺪ ﺃﺧﱪ ﺍﷲ ﻋﻦ ﺗﺒﺪﻳﻠﻬﻢ ﻭﲢﺮﻳﻔﻬﻢ‪،‬‬ ‫ﻋﻦ‬
‫ﻓﻜﻴﻒ ﳛﻞ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺼﺪﻕ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﲟﺠﺮﺩ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ؟ ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻻ‬
‫ﻳﺼﺪﻕ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻜﺬﺑﻪ ﺃﻳﻀﺎ )‪ (6‬ﺇﻻ ﺑﺪﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻰ ﻛﺬﺑﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﻣﺮﻧﺎ ﺍﻟﻨﱯ ‪. r‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﳑﺎ ﻫﻮ ﻛﺬﺏ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺃﻭ ﻣﺎ ﻫﻮ ﻣﻨﺴﻮﺥ ﰲ ﺷﺮﻳﻌﺘﻨﺎ‪ ،‬ﻣﺎ ﻻ‬
‫ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻗﺪ‬
‫ﻓﺘﺤﻮﺍ ﺍﻟﺒﻼﺩ ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻨﱯ ‪ r‬ﻭﺳﻜﻨﻮﺍ ﺑﺎﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ‪ ،‬ﻭﻏﲑ ﻫﺬﻩ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻭﻫﻢ‬
‫ﻛﺎﻧﻮﺍ ﺃﻋﻠﻢ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﺃﺗﺒﻊ ﻟﻪ ﳑﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﳜﺎﻟﻔﻬﻢ ﻓﻴﻤﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ‪.‬‬

‫)‪ (1‬ﻗﺪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ ﺝ ﺩ ( ‪ :‬ﻟﻴﺲ ﺑﲔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺑﻴﻨﻬﻢ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ( ‪ :‬ﻳﺼﺢ ‪.‬‬
‫)‪ (4‬ﰲ)ﺏ ﺝ ﺩ( ‪ :‬ﻭﻫﻮ ﻻ ﻳﺴﻨﺪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻣﻦ ‪.‬‬
‫)‪ (6‬ﺃﻳﻀﺎ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٧٩٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻘﺎﻉ ﱂ ﻳﻌﻈﻤﻮﻩ‪ ،‬ﺃﻭ ﱂ ﻳﻘﺼﺪﻭﺍ ﲣﺼﻴﺼﻪ ﺑﺼﻼﺓ ﺃﻭ ﺩﻋﺎﺀ‪ ،‬ﺃﻭ ﳓﻮ‬
‫ﺫﻟﻚ؛ ﱂ ﻳﻜﻦ ﻟﻨﺎ ﺃﻥ ﳔﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻀﻞ‬
‫ﻭﺍﻟﺪﻳﻦ ﻓﻌﻞ ﺫﻟﻚ؛ ﻷﻥ ﺍﺗﺒﺎﻉ ﺳﺒﻴﻠﻬﻢ ﺃﻭﱃ ﻣﻦ )‪ (1‬ﺍﺗﺒﺎﻉ ﺳﺒﻴﻞ ﻣﻦ ﺧﺎﻟﻒ ﺳﺒﻴﻠﻬﻢ‪ ،‬ﻭﻣﺎ ﻣﻦ‬
‫ﺃﺣﺪ ﻧﻘﻞ ﻋﻨﻪ ﻣﺎ ﳜﺎﻟﻒ ﺳﺒﻴﻠﻬﻢ ﺇﻻ ﻭﻗﺪ ﻧﻘﻞ ﻋﻦ ﻏﲑﻩ ﳑﻦ ﻫﻮ ﺃﻋﻠﻢ ﻭﺃﻓﻀﻞ ﻣﻨﻪ‪ ،‬ﺃﻧﻪ ﺧﺎﻟﻒ‬
‫ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﳌﺨﺎﻟﻒ‪ .‬ﻭﻫﺬﻩ ﲨﻠﺔ ﺟﺎﻣﻌﺔ )‪ (2‬ﻻ ﻳﺘﺴﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻟﺘﻔﺼﻴﻠﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ‪ } :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﳌﺎ ﺃﺗﻰ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﺻﻠﻰ ﻓﻴﻪ‬

‫ﺭﻛﻌﺘﲔ { )‪ (3‬ﻭﱂ ﻳﺼﻞ ﲟﻜﺎﻥ ﻏﲑﻩ ﻭﻻ ﺯﺍﺭﻩ‪ .‬ﻭﺣﺪﻳﺚ ﺍﳌﻌﺮﺍﺝ ﻓﻴﻪ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺢ‪،‬‬
‫ﻭﻓﻴﻪ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﺴﻨﻦ ﻭﺍﳌﺴﺎﻧﻴﺪ‪ ،‬ﻭﻓﻴﻪ ﻣﺎ ﻫﻮ ﺿﻌﻴﻒ‪ ،‬ﻭﻓﻴﻪ ﻣﺎ ﻫﻮ ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ‬
‫ﺍﳌﺨﺘﻠﻘﺎﺕ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻳﺮﻭﻳﻪ ﺑﻌﻀﻬﻢ ﻓﻴﻪ‪ } :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ﻟﻪ ﺟﱪﻳﻞ‪ :‬ﻫﺬﺍ ﻗﱪ ﺃﺑﻴﻚ‬

‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﻧﺰﻝ ﻓﺼﻞ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺑﻴﺖ ﳊﻢ‪ ،‬ﻣﻮﻟﺪ ﺃﺧﻴﻚ ﻋﻴﺴﻰ‪ ،‬ﺍﻧﺰﻝ ﻓﺼﻞ ﻓﻴﻪ { ‪.‬‬
‫ﻭﺃﻋﺠﺐ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻧﻪ ﻗﺪ ﺭﻭﻱ ﻓﻴﻪ‪ " :‬ﻗﻴﻞ ﻟﻪ ﰲ ﺍﳌﺪﻳﻨﺔ‪ :‬ﺍﻧﺰﻝ ﻓﺼﻞ ﻫﻨﺎ " )‪ (4‬ﻗﺒﻞ ﺃﻥ‬
‫ﻳﺒﲏ ﻣﺴﺠﺪﻩ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﳌﻜﺎﻥ ﻣﻘﱪﺓ ﻟﻠﻤﺸﺮﻛﲔ‪ ،‬ﻭﺍﻟﻨﱯ ‪ r‬ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺇﳕﺎ ﻧﺰﻝ ﻫﻨﺎﻙ ﳌﺎ‬
‫ﺑﺮﻛﺖ ﻧﺎﻗﺘﻪ ﻫﻨﺎﻙ‪ .‬ﻓﻬﺬﺍ ﻭﳓﻮﻩ ﻣﻦ ﺍﻟﻜﺬﺏ ﺍﳌﺨﺘﻠﻖ ﺑﺎﺗﻔﺎﻕ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺑﻴﺖ ﳊﻢ ﻛﻨﻴﺴﺔ‬
‫ﻣﻦ ﻛﻨﺎﺋﺲ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻴﺲ ﰲ ﺇﺗﻴﺎ‪‬ﺎ ﻓﻀﻴﻠﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻮﻟﺪ ﻋﻴﺴﻰ ﺃﻭ ﱂ‬
‫ﻳﻜﻦ‪ ،‬ﺑﻞ ﻗﱪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ‪ :‬ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻣﻦ ﻳﺄﺗﻴﻪ ﻟﻠﺼﻼﺓ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻭﻻ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﻛﺎﻧﻮﺍ ﻳﻘﺼﺪﻭﻧﻪ ﻟﻠﺰﻳﺎﺭﺓ ﺃﺻﻼ‪.‬‬
‫ﻭﻗﺪ ﻗﺪﻡ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﺍﻟﺸﺎﻡ ﻏﲑ ﻣﺮﺓ ﻣﻊ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﺍﺳﺘﻮﻃﻦ ﺍﻟﺸﺎﻡ ﺧﻼﺋﻖ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﻣﻦ ﻓﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﻫﺬﺍ ﻭﱂ ﻳﱭ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻴﻪ ﻣﺴﺠﺪﺍ ﺃﺻﻼ ﻟﻜﻦ ﳌﺎ‬

‫)‪ (1‬ﰲ )ﺏ ﺩ ﻁ( ‪ :‬ﳑﻦ ﺍﺗﺒﻊ ‪.‬‬

‫)‪ (2‬ﰲ )ﺝ ﺩ( ‪ :‬ﻭﺍﺳﻌﺔ ‪.‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﻹﺳﺮﺍﺀ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (١٦٢‬‬
‫‪. (١٤٥‬‬
‫)‪ (4‬ﺃﻱ ﰲ ﻣﻜﺎﻥ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻗﺒﻞ ﺗﺄﺳﻴﺴﻪ ‪.‬‬

‫‪٧٩١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﺳﺘﻮﱃ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﰲ ﺃﻭﺍﺧﺮ ﺍﳌﺎﺋﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﳌﺎ ﺃﺧﺬﻭﺍ )‪ (1‬ﺍﻟﺒﻴﺖ )‪ (2‬ﺍﳌﻘﺪﺱ‪،‬‬
‫ﺑﺴﺒﺐ ﺍﺳﺘﻴﻼﺀ ﺍﻟﺮﺍﻓﻀﺔ ﻋﻠﻰ ﺍﻟﺸﺎﻡ‪ ،‬ﳌﺎ ﻛﺎﻧﻮﺍ ﻣﻠﻮﻙ ﻣﺼﺮ‪ ،‬ﻭﺍﻟﺮﺍﻓﻀﺔ ﺃﻣﺔ ﳐﺬﻭﻟﺔ‪ ،‬ﻟﻴﺲ ﳍﺎ‬
‫)‪(5‬‬ ‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻗﻮﻳﺖ‬ ‫ﻭﻻ ﺩﻳﻦ ﻣﻘﺒﻮﻝ‪ ،‬ﻭﻻ ﺩﻧﻴﺎ ﻣﻨﺼﻮﺭﺓ‬ ‫ﺻﺮﻳﺢ‬ ‫ﻋﻘﻞ ﺻﺤﻴﺢ ﻭﻻ ﻧﻘﻞ‬
‫)‪(6‬‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﺣﺠﺮﺓ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﺃﺧﺬﺕ ﺍﻟﺴﻮﺍﺣﻞ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ؛ ﻭﺣﻴﻨﺌﺬ ﻧﻘﺒﺖ‬
‫ﺍﳋﻠﻴﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﺟﻌﻠﺖ ﳍﺎ ﺑﺎﺑﺎ‪ ،‬ﻭﺃﺛﺮ ﺍﻟﻨﻘﺐ ﻇﺎﻫﺮ ﰲ ﺍﻟﺒﺎﺏ‪.‬‬
‫ﻓﻜﺎﻥ ﺍﲣﺎﺫ ﺫﻟﻚ ﻣﻌﺒﺪﺍ‪ ،‬ﳑﺎ ﺃﺣﺪﺛﺘﻪ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻟﻴﺲ ﻣﻦ ﻋﻤﻞ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﺧﻴﺎﺭﻫﺎ‪.‬‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺃﺧﺬ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺑﻴﺖ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﻭﻻ ﻓﻌﻞ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻘﻞ ﺻﺤﻴﺢ ‪ ،‬ﻭﻻ ﻧﻘﻞ ﺻﺮﻳﺢ ‪.‬‬
‫)‪ (5‬ﻟﻠﻤﺆﻟﻒ ﻛﺘﺎﺏ ﻣﺴﺘﻮﻑ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻭﻫﻮ ‪ :‬ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻧﻘﺾ ﻛﻼﻡ ﺍﻟﺸﻴﻌﺔ‬
‫ﻭﺍﻟﻘﺪﺭﻳﺔ ‪ ،‬ﻓﻠﲑﺍﺟﻊ ﻓﺈﻧﻪ ﻣﻔﻴﺪ ﺟﺪﺍ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺑﻌﺜﺖ ‪.‬‬

‫‪٧٩٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ‬
‫ﰲ ﻋﺪﻡ ﺍﺧﺘﺼﺎﺹ ﺑﻘﻌﺔ ﺑﻘﺼﺪ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﺍﳌﺴﺎﺟﺪ‬
‫ﻭﺃﺻﻞ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺃﻧﻪ ﻻ ﲣﺘﺺ ﺑﻘﻌﺔ ﺑﻘﺼﺪ )‪ (1‬ﺍﻟﻌﺒﺎﺩﺓ ﻓﻴﻬﺎ ﺇﻻ ﺍﳌﺴﺎﺟﺪ ﺧﺎﺻﺔ‪ ،‬ﻭﻣﺎ‬
‫ﻋﻠﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻦ ﺗﻌﻈﻴﻢ ﺑﻘﺎﻉ ﻟﻠﻌﺒﺎﺩﺓ ﻏﲑ ﺍﳌﺴﺎﺟﺪ ‪-‬ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﰲ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻳﻌﻈﻤﻮﻥ ﺣﺮﺍﺀ‪ ،‬ﻭﳓﻮﻩ ﻣﻦ ﺍﻟﺒﻘﺎﻉ‪ -‬ﻓﻬﻮ ﳑﺎ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﲟﺤﻮﻩ ﻭﺇﺯﺍﻟﺘﻪ ﻭﻧﺴﺨﻪ‪.‬‬
‫ﰒ ﺍﳌﺴﺎﺟﺪ ﲨﻴﻌﻬﺎ ﺗﺸﺘﺮﻙ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻳﻔﻌﻞ ﰲ ﻣﺴﺠﺪ ﻳﻔﻌﻞ ﰲ ﺳﺎﺋﺮ‬
‫ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺇﻻ ﻣﺎ ﺧﺺ ﺑﻪ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﻭﳓﻮﻩ‪ ،‬ﻓﺈﻥ ﺧﺼﺎﺋﺺ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‬
‫ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﺼﻠﻰ ﺇﱃ ﻏﲑﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ‪ r‬ﻭﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻳﺸﺮﻉ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻳﺸﺮﻉ ﰲ‬
‫)‪(2‬‬
‫ﺳﺎﺋﺮ ﺍﳌﺴﺎﺟﺪ‪ :‬ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻻﻋﺘﻜﺎﻑ‪ ،‬ﻭﻻ ﻳﺸﺮﻉ ﻓﻴﻬﻤﺎ ﺟﻨﺲ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﻭﳓﻮ ﺫﻟﻚ‪.‬‬ ‫ﻻ ﺗﻘﺒﻴﻞ ﺷﻲﺀ‪ ،‬ﻭﻻ ﺍﺳﺘﻼﻣﻪ‪ ،‬ﻭﻻ ﺍﻟﻄﻮﺍﻑ ﺑﻪ‬ ‫ﻻ ﻳﺸﺮﻉ ﰲ ﻏﲑﳘﺎ‪:‬‬
‫ﻟﻜﻨﻬﻤﺎ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﳘﺎ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﻓﻴﻬﻤﺎ ﺗﻀﺎﻋﻒ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﰲ ﻏﲑﳘﺎ‪.‬‬
‫ﺃﻣﺎ ﻣﺴﺠﺪ ﺍﻟﻨﱯ ‪ r‬ﻓﻘﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﺃﻓﻀﻞ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ‬
‫ﺳﻮﺍﻩ ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺭﻭﻱ ﻫﺬﺍ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ ﻏﲑ ﻭﺟﻪ‪ ،‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﰲ‬
‫ﻏﲑﻩ ﻣﻦ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ؛ ﻓﺈﱐ ﺁﺧﺮ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺇﻥ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺁﺧﺮ‬
‫ﺍﳌﺴﺎﺟﺪ { )‪. (1) (5‬‬

‫)‪ (1‬ﰲ )ﺃ ﺏ( ‪ :‬ﺗﻘﺼﺪ ‪.‬‬

‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﻻ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻭﻻ ‪.‬‬
‫)‪ (4‬ﺑﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ( ‪.‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻤﻌﺔ )‪ ، (١١٣٣‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪ ، (١٣٩٤‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (٣٢٥‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (٦٩٤‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٤٠٤‬ﺃﲪﺪ )‪ ، (٢٧٧/٢‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (٤٦١‬‬

‫‪٧٩٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ‪ } :‬ﺻﻼﺓ ﰲ‬

‫ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺃﻓﻀﻞ )‪ (2‬ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ { )‪. (3‬‬

‫ﻭﰲ ﻣﺴﻠﻢ ﺃﻳﻀﺎ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ } ﺇﻥ ﺍﻣﺮﺃﺓ ﺍﺷﺘﻜﺖ‬
‫ﺷﻜﻮﻯ )‪ (4‬ﻓﻘﺎﻟﺖ‪ :‬ﺇﻥ ﺷﻔﺎﱐ ﺍﷲ ﻷﺧﺮﺟﻦ‪ ،‬ﻓﻸﺻﻠﲔ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻓﱪﺃﺕ‪ ،‬ﰒ ﲡﻬﺰﺕ‬
‫ﺗﺮﻳﺪ ﺍﳋﺮﻭﺝ‪ ،‬ﻓﺠﺎﺀﺕ ﻣﻴﻤﻮﻧﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ‪ r‬ﻓﺄﺧﱪ‪‬ﺎ ﺫﻟﻚ )‪ (5‬ﻓﻘﺎﻟﺖ ﺍﺟﻠﺴﻲ‪ ،‬ﻓﻜﻠﻲ ﻣﺎ‬
‫ﺻﻨﻌﺖ‪ ،‬ﻭﺻﻠﻲ ﰲ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ ‪ r‬ﻓﺈﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ‪ " :‬ﺻﻼﺓ ﻓﻴﻪ‬
‫ﺃﻓﻀﻞ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ ﺇﻻ ﻣﺴﺠﺪ ﺍﻟﻜﻌﺒﺔ { )‪. (6‬‬

‫ﻭﰲ ﺍﳌﺴﻨﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺻﻼﺓ ﰲ‬
‫ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺃﻓﻀﻞ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ‪ ،‬ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺻﻼﺓ ﰲ ﺍﳌﺴﺠﺪ‬
‫ﺍﳊﺮﺍﻡ ﺃﻓﻀﻞ )‪ (7‬ﻣﻦ ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﲟﺎﺋﺔ ﺻﻼﺓ { )‪ . (8‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ )‪ (9‬ﺍﳌﻘﺪﺳﻲ‪:‬‬
‫ﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﳍﺬﺍ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻻﻋﺘﻜﺎﻑ ﺍﻟﺸﺮﻋﻲ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺑﺪﻝ ﻣﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‬
‫ﻣﻦ ﺍ‪‬ﺎﻭﺭﺓ ﺑﻐﺎﺭ ﺣﺮﺍﺀ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﻌﺘﻜﻒ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﺣﱴ ﻗﺒﻀﻪ ﺍﷲ‪.‬‬

‫)‪ (1‬ﻫﺬﺍ ﻟﻔﻆ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﲟﺴﺠﺪﻱ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺗﺎﺑﻊ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (١٣٩٤‬‬
‫)‪ ، (١٠١٢ / ٢‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺑﺎﺏ )‪ ، (١‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٦٣ / ٣) ، (١١٩٠‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺧﲑ ‪ .‬ﻭﻛﻼﳘﺎ ﻭﺍﺭﺩ ﰲ ﻣﺴﻠﻢ ‪) :‬ﺃﻓﻀﻞ( ﻭ)ﺧﲑ( ‪.‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﲟﺴﺠﺪﻱ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٠١٣ / ٢) ، (١٣٩٥‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺑﺸﻜﻮﻯ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺑﺬﻟﻚ ‪ .‬ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (6‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺞ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﲟﺴﺠﺪﻱ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (١٠١٤ / ٢) ، (١٣٩٦‬‬
‫)‪ (7‬ﻗﻮﻟﻪ ‪ :‬ﻭﺻﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺃﻓﻀﻞ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬
‫)‪ (8‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪. (٥ / ٤‬‬
‫)‪ (9‬ﻣﺮﺕ ﺗﺮﲨﺘﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ‪.‬‬

‫‪٧٩٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

(2) (1)
‫ﻗﺎﻝ ﺗﻌﺎﱃ‬ ‫ ﻛﻤﺎ‬،‫ﺑﺎﳌﺴﺎﺟﺪ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺋﻤﺔ‬ ‫ﻭﺍﻻﻋﺘﻜﺎﻑ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺸﺮﻭﻋﺔ‬
‫ ﰲ ﺣﺎﻝ ﻋﻜﻮﻓﻜﻢ ﰲ‬:‫ﺃﻱ‬ (3)
{3 ωÉf»|¡yJø9$# ’Îû tbqàÿÅ3»tã óOçFRr&ur ÆèdrçŽÅ³»t7è? Ÿwur }
‫ ﺇﻥ‬:‫ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ‬.‫( ﺍﳌﺴﺠﺪ‬5) ‫ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﺒﺎﺷﺮﺓ ﺧﺎﺭﺝ‬،‫( ﻻ ﺗﺒﺎﺷﺮﻭﻫﻦ‬4) ‫ﺍﳌﺴﺎﺟﺪ‬
.‫ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻨﺴﺎﺀ‬:‫ ﻭﳏﻈﻮﺭﻩ ﺍﻟﺬﻱ ﻳﺒﻄﻠﻪ‬.‫ ﻟﺰﻭﻡ ﺍﳌﺴﺠﺪ ﻟﻌﺒﺎﺩﺓ ﺍﷲ‬:‫ﺭﻛﻦ ﺍﻻﻋﺘﻜﺎﻑ‬
‫ﺎﻭﺭﺓ‬‫ ﺃﻭ ﺍﻟﻌﻜﻮﻑ ﻭﺍ‬،‫ ﲤﺜﺎﻝ ﺃﻭ ﻏﲑ ﲤﺜﺎﻝ‬،‫ﺎﻭﺭﺓ ﻋﻨﺪ ﺷﺠﺮﺓ ﺃﻭ ﺣﺠﺮ‬‫ﻓﺄﻣﺎ ﺍﻟﻌﻜﻮﻑ ﻭﺍ‬
‫ ﺑﻞ ﻫﻮ ﻣﻦ‬،‫ ﻓﻠﻴﺲ ﻫﺬﺍ ﻣﻦ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ‬،‫ ﺃﻭ ﻏﲑ ﻧﱯ‬،‫ ﺃﻭ ﻣﻘﺎﻡ ﻧﱯ‬،‫ ﺃﻭ ﻏﲑ ﻧﱯ‬،‫ﻋﻨﺪ ﻗﱪ ﻧﱯ‬
ô‰s)s9ur * } :‫ ﺣﻴﺚ ﻗﺎﻝ‬،‫ ﺍﻟﺬﻳﻦ ﺃﺧﱪ ﺍﷲ ﻋﻨﻬﻢ ﲟﺎ ﺫﻛﺮﻩ ﰲ ﻛﺘﺎﺑﻪ‬،‫ﺟﻨﺲ ﺩﻳﻦ ﺍﳌﺸﺮﻛﲔ‬
ûÓÉL©9$# ã@ŠÏO$yJ-G9$# ÍnÉ‹»yd $tB ¾ÏmÏBöqs%ur ÏmŠÎ/L{ tA$s% øŒÎ) ÇÎÊÈ tûüÏJÎ=»tã ¾ÏmÎ/ $¨Zä.ur ã@ö6s% `ÏB ¼çny‰ô©â‘ tLìÏdºt•ö/Î) !$oY÷•s?#uä

öNà2ät!$t/#uäur óOçFRr& óOçFZä. ô‰s)s9 tA$s% ÇÎÌÈ šúïωÎ7»tã $olm; $tRuä!$t/#uä !$tRô‰y`ur (#qä9$s% ÇÎËÈ tbqàÿÅ3»tã $olm; óOçFRr&

ÏNºuq»uK¡¡9$# •>u‘ ö/ä3š/§‘ @t/ tA$s% ÇÎÎÈ tûüÎ7Ï軯=9$# z`ÏB |MRr& ôQr& Èd,ptø:$$Î/ $uZoK÷¥Å_r& (#þqä9$s% ÇÎÍÈ &ûüÎ7•B 9@»n=|Ê ’Îû

y‰÷èt/ /ä3yJ»uZô¹r& ¨by‰‹Å2V{ «!$$s?ur ÇÎÏÈ šúïωÎg»¤±9$# z`ÏiB /ä3Ï9ºsŒ 4’n?tã O$tRr&ur Æèdt•sÜsù “Ï%©!$# ÇÚö‘F{$#ur

(6)
{ ÇÎÑÈ šcqãèÅ_ö•tƒ Ïmø‹s9Î) óOßg¯=yès9 öNçl°; #ZŽ•Î7Ÿ2 žwÎ) #¸Œºx‹ã` óOßgn=yèyfsù ÇÎÐÈ tûïÌ•Î/ô‰ãB (#q—9uqè? br&

.‫ﺍﻵﻳﺎﺕ‬
(#qä9$s% ÇÐÉÈ tbr߉ç7÷ès? $tB ¾ÏmÏBöqs%ur Ïm‹Î/L{ tA$s% øŒÎ) ÇÏÒÈ zOŠÏdºt•ö/Î) r't7tR öNÎgöŠn=tæ ã@ø?$#ur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
tbr•ŽÛØo„ ÷rr& öNä3tRqãèxÿZtƒ ÷rr& ÇÐËÈ tbqããô‰s? øŒÎ) ö/ä3tRqãèyJó¡o„ ö@yd tA$s% ÇÐÊÈ tûüÏÿÅ3»tã $olm; ‘@sàoYsù $YB$uZô¹r& ߉ç7÷ètR

óOçFRr& ÇÐÎÈ tbr߉ç7÷ès? óOçFZä. $¨B OçF÷ƒuät•sùr& tA$s% ÇÐÍÈ tbqè=yèøÿtƒ y7Ï9ºx‹x. $tRuä!$t/#uä !$tRô‰y`ur ö@t/ (#qä9$s% ÇÐÌÈ

ÇÐÑÈ Èûïωöku‰ uqßgsù ÓÍ_s)n=yz “Ï%©!$# ÇÐÐÈ tûüÏJn=»yèø9$# ¡>u‘ žwÎ) þ’Ík< Ar߉tã öNåk¨XÎ*sù ÇÐÏÈ tbqãBy‰ø%F{$# ãNà2ät!$t/#uäur

. ‫ ﺍﳌﺸﺮﻭﻃﺔ‬: (‫( ﰲ )ﺃ ﻁ‬1)

. (‫ ﺳﻘﻄﺖ ﻣﻦ )ﺏ ﺝ ﺩ‬: ‫( ﻛﻤﺎ‬2)
. ١٨٧ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬3)
. ‫ ﻭﻻ‬: (‫( ﰲ )ﺏ‬4)
. ‫ ﺧﺎﺭﺟﻪ‬: (‫( ﰲ )ﺃ ﺏ ﻁ‬5)
. ٥٨-٥١ ‫ ﻣﻦ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‬6)

٧٩٥
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

ÇÑÊÈ ÈûüÍŠøtä† ¢OèO ÓÍ_çGŠÏJム“Ï%©!$#ur ÇÑÉÈ ÉúüÏÿô±o„ uqßgsù àMôÊÌ•tB #sŒÎ)ur ÇÐÒÈ ÈûüÉ)ó¡o„ur ÓÍ_ßJÏèôÜムuqèd “Ï%©!$#ur

.‫( ﺇﱃ ﺁﺧﺮ ﺍﻟﻘﺼﺔ‬2) (1) { ÇÑËÈ ÉúïÏe$!$# uQöqtƒ ÓÉLt«ÿ‹ÏÜyz ’Í< t•Ïÿøótƒ br& ßìyJôÛr& ü“Ï%©!$#ur

(#qä9$s% 4 öNçl°; 5Q$oYô¹r& #’n?tã tbqàÿä3÷ètƒ 7Qöqs% 4’n?tã (#öqs?r'sù t•óst7ø9$# Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t7Î/ $tRø—uq»y_ur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
×@ÏÜ»t/ur ÏmŠÏù öNèd $¨B ׎£9tGãB ÏäIwàs¯»yd ¨bÎ) ÇÊÌÑÈ tbqè=ygøgrB ×Pöqs% öNä3¯RÎ) tA$s% 4 ×pygÏ9#uä óOßgs9 $yJx. $Yg»s9Î) !$uZ©9 @yèô_$# Óy›qßJ»tƒ

. (3) { ÇÊÍÉÈ šúüÏJn=»yèø9$# ’n?tã öNà6n=žÒsù uqèdur $Yg»s9Î) öNà6‹Éóö/r& «!$# uŽö•xîr& tA$s% ÇÊÌÒÈ šcqè=yJ÷ètƒ (#qçR%x. $¨B

(4)
‫ ﻓﻌﻜﻮﻑ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﳌﺴﺎﺟﺪ‬،‫ﻋﻜﻮﻑ ﺍﳌﺴﻠﻤﲔ‬ ‫ ﻭﺫﺍﻙ‬،‫ﻓﻬﺬﺍ ﻋﻜﻮﻑ ﺍﳌﺸﺮﻛﲔ‬
،‫ ﻭﳜﺎﻓﻮﻧﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‬،‫ ﻭﻋﻜﻮﻑ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﻣﺎ ﻳﺮﺟﻮﻧﻪ‬،‫ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‬
(5)
‫ ﺇﻥ ﺍﻟﻌﺎﱂ ﻟﻪ‬:‫ﻓﺈﻥ ﺍﳌﺸﺮﻛﲔ ﱂ ﻳﻜﻦ ﺃﺣﺪ ﻣﻨﻬﻢ ﻳﻘﻮﻝ‬ ‫ﻢ ﺷﺮﻛﺎﺀ ﻭﺷﻔﻌﺎﺀ‬‫ﻭﻣﺎ ﻳﺘﺨﺬﻭ‬
(6)
‫ ﺑﻞ‬،‫ ﻫﺬﺍ ﱂ ﻳﻘﻠﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‬،‫ﻳﺴﺎﻭﻳﻪ ﰲ ﺻﻔﺎﺗﻪ‬ ‫ﺧﺎﻟﻘﺎﻥ ﻭﻻ ﺇﻥ ﺍﷲ ﻟﻪ ﺷﺮﻳﻚ‬
ûÈõs9ur } ‫ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﻋﻨﻬﻢ ﺑﻘﻮﻟﻪ‬،‫ﻛﺎﻧﻮﺍ ﻳﻘﺮﻭﻥ ﺑﺄﻥ ﺧﺎﻟﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﺣﺪ‬

ÞÚö‘F{$# Ç`yJÏj9 @è% } :‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‬ (7)

{ 4 ª!$# £`ä9qà)u‹s9 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,n=y{ ô`¨B NßgtFø9r'y™
•>§‘ `tB ö@è% ÇÑÎÈ šcrã•©.x‹s? Ÿxsùr& ö@è% 4 ¬! tbqä9qà)u‹y™ ÇÑÍÈ šcqßJn=÷ès? óOçFZà2 bÎ) !$ygŠÏù `tBur

.`tB ö@è% ÇÑÐÈ šcqà)-Gs? Ÿxsùr& ö@è% 4 ¬! šcqä9qà)u‹y™ ÇÑÏÈ ËLìÏàyèø9$# ĸö•yèø9$# •>u‘ur Æìö7¡¡9$# ÏNºuq»yJ¡¡9$#

ö@è% 4 ¬! šcqä9qà)u‹y™ ÇÑÑÈ tbqçHs>÷ès? óOçFZä. cÎ) Ïmø‹n=tã â‘$pgä† Ÿwur 玕Ågä† uqèdur &äóÓx« Èe@à2 ßNqä3w=tB ¾Ínωu‹Î/

. (8) { ÇÑÒÈ šcrã•ysó¡è@ 4’¯Tr'sù

. ٨٩ ‫ ﺍﻵﻳﺔ‬: ‫ﻠِﻴﻢٍ " ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‬‫ ﺑِﻘﹶﻠﹾﺐٍ ﺳ‬‫ﻰ ﺍﻟﻠﱠﻪ‬‫ ﺃﹶﺗ‬‫ﻦ‬‫ " ﺇِﻟﱠﺎ ﻣ‬: ‫ ﺳﺮﺩ ﺍﻵﻳﺎﺕ ﺇﱃ ﻗﻮﻟﻪ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬1)
. ٨٢-٦٩ ‫ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‬2)
. " ‫ﻠﹸﻮﻥﹶ‬‫ﻤ‬‫ﻌ‬‫ﻮﺍ ﻳ‬‫ﺎ ﻛﹶﺎﻧ‬‫ﺎﻃِﻞﹲ ﻣ‬‫ﺑ‬‫ " ﻭ‬: ‫ ﻭﻗﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬: ‫ ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ‬، ١٤٠-١٣٨ ‫ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬3)
. ‫ ﻭﺫﻟﻚ‬: (‫( ﰲ )ﺃ‬4)
. ‫ ﺷﺮﻛﺎﺀ ﷲ ﻭﺷﻔﻌﺎﺀ ﻋﻨﺪ ﺍﷲ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬5)
. (‫ ﻭﻣﺎ ﺃﺛﺒﺘﻪ ﻣﻦ )ﺝ ﺩ‬. ‫ ﻣﻌﻪ ﺇﻟﻪ ﻳﺴﺎﻭﻳﻪ‬: ‫ ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ‬. ‫ ﻟﻪ ﺇﻟﻪ ﻳﺴﺎﻭﻳﻪ‬: (‫( ﰲ )ﺃ ﺏ ﻁ‬6)
. ٢٥ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‬7)
. ٨٩-٨٤ ‫ ﻣﻦ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‬8)

٧٩٦
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻗﻮﺍﻝ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﻘﻮﻝ ﺍﳊﻖ ﰲ ﺫﻟﻚ‬

‫ ﺇﻻ ﺷﺮﻳﻜﺎ ﻫﻮ ﻟﻚ ﲤﻠﻜﻪ ﻭﻣﺎ‬،‫ " ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ‬:‫ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﰲ ﺗﻠﺒﻴﺘﻬﻢ‬
Nä3ãZ»yJ÷ƒr& ôMs3n=tB $¨B `ÏiB Nä3©9 @yd ( öNä3Å¡àÿRr& ô`ÏiB WxsV¨B Nä3s9 z>uŽŸÑ } :‫( ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﳍﻢ‬1) " ‫ﻣﻠﻚ‬

‫ ﻭﻛﺎﻧﻮﺍ‬. (2) { 4 öNä3|¡àÿRr& öNà6ÏGxÿŠÏ‚x. öNßgtRqèù$sƒrB Öä!#uqy™ ÏmŠÏù óOçFRr'sù öNà6»oYø%y—u‘ $tB ’Îû uä!%Ÿ2uŽà° `ÏiB

šúïÏ%©!$#ur } :‫ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬،‫ ﻭﺗﺸﻔﻊ ﳍﻢ‬،‫ﻢ ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ‬‫ﻳﺘﺨﺬﻭﻥ ﺁﳍﺘﻬﻢ ﻭﺳﺎﺋﻂ ﺗﻘﺮ‬

ÏQr& } { #’s"ø9ã— «!$# ’n<Î) !$tRqç/Ìh•s)ã‹Ï9 žwÎ) öNèd߉ç6÷ètR $tB uä!$uŠÏ9÷rr& ÿ¾ÏmÏRrߊ ÆÏB (#rä‹sƒªB$#
(3)
:‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
°! @è% ÇÍÌÈ šcqè=É)÷ètƒ Ÿwur $\«ø‹x© tbqä3Î=ôJtƒ Ÿw (#qçR$Ÿ2 öqs9urr& ö@è% 4 uä!$yèxÿä© «!$# Èbrߊ `ÏB (#rä‹sƒªB$#

. (4) { ( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# à7ù=ãB ¼ã&©! ( $YèŠÏHsd èpyè»xÿ¤±9$#

ÏäIwàs¯»yd šcqä9qà)tƒur óOßgãèxÿZtƒ Ÿwur öNèd•ŽÛØo„ Ÿw $tB «!$# Âcrߊ `ÏB šcr߉ç7÷ètƒur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬

. (5) { 4 ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# ’Îû ãNn=÷ètƒ Ÿw $yJÎ/ ©!$# šcqä«Îm6uZè?r& ö@è% 4 «!$# y‰YÏã $tRàs¯»yèxÿä©

ä‹ÏƒªBr&uä ÇËËÈ tbqãèy_ö•è? Ïmø‹s9Î)ur ’ÎTt•sÜsù “Ï%©!$# ߉ç7ôãr& Iw u’Í< $tBur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺻﺎﺣﺐ ﻳﺲ‬
’Å"©9 #]ŒÎ) þ’ÎoTÎ) ÇËÌÈ Èbrä‹É)ZムŸwur $\«ø‹x© öNßgçFyè»xÿx© ÓÍh_tã Ç`øóè? žw 9hŽÛØÎ/ ß`»oH÷q§•9$# Èb÷ŠÌ•ãƒ bÎ) ºpygÏ9#uä ÿ¾ÏmÏRrߊ `ÏB

. (6) { ÇËÎÈ ÈbqãèyJó™$$sù öNä3În/t•Î/ àMZtB#uä þ†ÎoTÎ) ÇËÍÈ AûüÎ7•B 9@»n=|Ê

uä!#u‘ur öNä3»oYø9§qyz $¨B NçFø.t•s?ur ;o§•tB tA¨rr& öNä3»oYø)n=yz $yJx. 3“yŠºt•èù $tRqßJçG÷¥Å_ ô‰s)s9ur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
¨@|Êur öNä3oY÷•t/ yì©Üs)¨? ‰s)s9 4 (#às¯»x.uŽà° öNä3ŠÏù öNåk¨Xr& öNçGôJtãy— tûïÏ%©!$# ãNä.uä!$yèxÿä© öNä3yètB 3“t•tR $tBur ( öNà2Í‘qßgàß

. (٨٤٣ / ٢) ، (١١٨٥) ‫ ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬، ‫ ﺑﺎﺏ ﺍﻟﺘﻠﺒﻴﺔ ﻭﺻﻔﺘﻬﺎ ﻭﻭﻗﺘﻬﺎ‬، ‫ ﻛﺘﺎﺏ ﺍﳊﺞ‬، ‫ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬: ‫( ﺍﻧﻈﺮ‬1)
. ٢٨ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬2)
. ٣ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬3)
. ٤٤ ، ٤٣ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬4)
. ١٨ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬5)
. ٢٥-٢٢‫ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﻳﺲ‬6)

٧٩٧
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪. (1) { ÇÒÍÈ tbqßJãã÷“s? öNçGYä. $¨B Nà6Ytã‬‬

‫‪ÏmÎ/ ö‘É‹Rr&ur‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ . (2) { 4 ?ì‹Ïÿx© Ÿwur <c’Í<ur `ÏB ¾ÏmÏRrߊ `ÏiB Nä3s9 $tB } :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (3) { ÇÎÊÈ tbqà)-Gtƒ öNßg¯=yè©9 Óì‹Ïÿx© Ÿwur @’Í<ur ¾ÏmÏRrߊ `ÏiB Oßgs9 }§øŠs9‬‬ ‫‪óOÎgÎn/u‘ 4’n<Î) (#ÿrã•t±øtä† br& tbqèù$sƒs† tûïÏ%©!$#‬‬

‫ﻭﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﻓﺘﺮﻕ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺛﻼﺙ ﻓﺮﻕ‪ :‬ﻃﺮﻓﺎﻥ‪ ،‬ﻭﻭﺳﻂ‪:‬‬

‫ﻓﺎﳌﺸﺮﻛﻮﻥ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﻣﻦ ﻣﺒﺘﺪﻋﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺎﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻣﺒﺘﺪﻋﺔ ﻫﺬﻩ ﺍﻷﻣﺔ‪:‬‬
‫ﺃﺛﺒﺘﻮﺍ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﻧﻔﺎﻫﺎ )‪ (4‬ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫)‪(5‬‬
‫ﻣﻦ ﺃﻣﺘﻪ‪ ،‬ﺑﻞ ﺃﻧﻜﺮ‬ ‫ﻭﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ‪ :‬ﺃﻧﻜﺮﻭﺍ ﺷﻔﺎﻋﺔ ﻧﺒﻴﻨﺎ ‪ r‬ﰲ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‬
‫ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺑﺸﻔﺎﻋﺔ ﻏﲑﻩ ﻭﺩﻋﺎﺋﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻜﺮﻭﺍ ﺍﻧﺘﻔﺎﻋﻪ ﺑﺼﺪﻗﺔ‬
‫ﻏﲑﻩ ﻭﺻﻴﺎﻣﻪ ﻋﻨﻪ‪.‬‬
‫‪× ' © # ä z Ÿ w u r Ï m ŠÏù Ó ì øŠ t / ž w × P ö q t ƒ u ’ ÎA ù 't ƒ br & È @ö 7 s % `Ï i B‬‬ ‫ﺍﻟﺸﻔﺎﻋﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬ ‫)‪( 6‬‬
‫ﻭﺃﻧﻜﺮﻭﺍ‬

‫‪ (7) { 3 ×pyè »xÿx© Ÿwur‬ﻭﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ (8) { ÇÊÑÈ äí$sÜム8ì‹Ïÿx© Ÿwur 5OŠÏHxq ô`ÏB tûüÏJÎ=»©à=Ï9 $tB } :‬ﻭﳓﻮ‬
‫ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﺃﺋﻤﺘﻬﺎ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﺄﺛﺒﺘﻮﺍ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ‬
‫ﺍﻟﺴﻨﺔ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻣﻦ ﺷﻔﺎﻋﺘﻪ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺷﻔﺎﻋﺎﺗﻪ‪،‬‬
‫ﻭﺷﻔﺎﻋﺔ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺒﻴﲔ ﻭﺍﳌﻼﺋﻜﺔ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ٩٤‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺴﺠﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ٥١‬‬
‫)‪ (4‬ﰲ )ﺏ ﺩ ( ‪ :‬ﺍﻟﱵ ﻧﻔﺎﻫﺎ ﺍﷲ ﺑﺎﻟﻘﺮﺁﻥ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﻣﻨﻜﺮﻭﺍ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٥٤‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪ ، ١٨‬ﻭﻗﺪ ﺍﺳﺘﺪﻟﻮﺍ ﺑﻈﺎﻫﺮ ﺍﻵﻳﺘﲔ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻟﺸﻔﺎﻋﺔ ‪ ،‬ﻭﺗﻨﺎﺳﻮﺍ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ‬
‫ﺗﺜﺒﺖ ﺍﻟﺸﻔﺎﻋﺔ ‪ ،‬ﻭﺍﻟﱵ ﺳﻴﺬﻛﺮ ﺍﳌﺆﻟﻒ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﺑﻌﺪ ﻗﻠﻴﻞ ‪.‬‬

‫‪٧٩٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﻻ ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺃﺣﺪ‪ ،‬ﻭﺃﻗﺮﻭﺍ ﲟﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ﻣﻦ‬
‫ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺑﺪﻋﺎﺀ ﻏﲑﻩ ﻭﺷﻔﺎﻋﺘﻪ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﻋﻨﻪ‪ ،‬ﺑﻞ ﻭﺍﻟﺼﻮﻡ ﻋﻨﻪ ﰲ ﺃﺻﺢ ﻗﻮﱄ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻛﻤﺎ ﺛﺒﺘﺖ )‪ (1‬ﺑﻪ )‪ (2‬ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﰲ ﻣﻌﲎ ﺍﻟﺼﻮﻡ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺸﻔﻴﻊ ﻳﻄﻠﺐ ﻣﻦ ﺍﷲ ﻭﻳﺴﺄﻝ‪ ،‬ﻭﻻ ﺗﻨﻔﻊ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫* ‪77n=¨B `ÏiB /x.ur‬‬
‫)‪(4‬‬
‫‪4Ó|Ós?ö‘$# Ç`yJÏ9 žwÎ) šcqãèxÿô±o„ Ÿwur‬‬
‫)‪(3‬‬
‫‪4 ¾ÏmÏRøŒÎ*Î/ žwÎ) ÿ¼çny‰YÏã ßìxÿô±o„ “Ï%©!$# #sŒ `tB‬‬ ‫}‬

‫‪. (5) { ÇËÏÈ #ÓyÌö•tƒur âä!$t±o„ `yJÏ9 ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB žwÎ) $º«ø‹x© öNåkçJyè»xÿx© ÓÍ_øóè? Ÿw ÏNºuq»yJ¡¡9$# ’Îû‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﺳﻴﺪ ﺍﻟﺸﻔﻌﺎﺀ ‪ r‬ﺇﺫﺍ ﻃﹸﻠﺒﺖ ﻣﻨﻪ ﺑﻌﺪ ﺃﻥ ﺗﻄﻠﺐ )‪ (6‬ﻣﻦ ﺁﺩﻡ‬
‫ﻭﺃﻭﱄ ﺍﻟﻌﺰﻡ‪ :‬ﻧﻮﺡ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻣﻮﺳﻰ‪ ،‬ﻭﻋﻴﺴﻰ؛ ﻓﲑﺩﻭ‪‬ﺎ ﺇﱃ ﳏﻤﺪ ‪ r‬ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﻏﻔﺮ‬
‫)‪(8‬‬
‫ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ‪ ،‬ﻗﺎﻝ } ﻓﺄﺫﻫﺐ ﺇﱃ ﺭﰊ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻪ ﺧﺮﺭﺕ ﻟﻪ‬ ‫)‪(7‬‬
‫ﺍﷲ‬
‫ﺳﺎﺟﺪﺍ‪ ،‬ﻓﺄﲪﺪ )‪ (9‬ﺭﰊ ﲟﺤﺎﻣﺪ ﻳﻔﺘﺤﻬﺎ ﻋﻠﻲ‪ ،‬ﻻ ﺃﺣﺴﻨﻬﺎ ﺍﻵﻥ‪ ،‬ﻓﻴﻘﻮﻝ ﱄ‪ :‬ﺃﻱ ﳏﻤﺪ‪ ،‬ﺍﺭﻓﻊ‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﻳﺴﻤﻊ‪ ،‬ﻭﺳﻞ ﺗﻌﻄﻪ‪ ،‬ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻗﻮﻝ‪ :‬ﺭﺏ ﺃﻣﱵ ﺃﻣﱵ‬ ‫ﺭﺃﺳﻚ‪ ،‬ﻭﻗﻞ‬
‫ﻓﻴﺤﺪ ﱄ ﺣﺪﺍ ﻓﺄﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ { )‪. (12‬‬

‫)‪ (1‬ﰲ )ﺃ ﺏ( ‪ :‬ﺛﺒﺖ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺑﺬﻟﻚ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺎﻝ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻗﺎﻝ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٦‬‬
‫)‪ (6‬ﻗﻮﻟﻪ ‪ :‬ﻣﻨﻪ ﺑﻌﺪ ﺃﻥ ﺗﻄﻠﺐ ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﺏ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻏﻔﺮ ﻟﻪ ‪.‬‬
‫)‪ (8‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (9‬ﰲ )ﺏ( ‪ :‬ﻭﺃﲪﺪ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﻭﺗﺴﻤﻊ ‪.‬‬
‫)‪ (11‬ﰲ )ﺏ( ‪ :‬ﻓﺄﻗﻮﻝ ‪ :‬ﺃﻣﱵ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺭﺏ ﺃﻣﱵ ﺭﺏ ﺃﻣﱵ ‪.‬‬
‫)‪ (12‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ‪ " :‬ﳌﺎ ﺧﻠﻘﺖ ﺑﻴﺪﻱ " ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪، (٧٤١٠‬‬
‫)‪ (٣٩٢ / ١٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﰲ ﺃﻟﻔﺎﻇﻪ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺃﺩﱏ ﺃﻫﻞ‬

‫‪٧٩٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪Ÿwur öNä3Ytã ÎhŽ‘Ø9$# y#ô±x. šcqä3Î=ôJtƒ Ÿxsù ¾ÏmÏRrߊ `ÏiB OçFôJtãy— tûïÏ%©!$# (#qãã÷Š$# È@è%‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫‪¼çmtGyJômu‘ tbqã_ö•tƒur Ü>t•ø%r& öNåkš‰r& s's#‹Å™uqø9$# ÞOÎgÎn/u‘ 4’n<Î) šcqäótGö6tƒ šcqããô‰tƒ tûïÏ%©!$# y7Í´¯»s9'ré& ÇÎÏÈ ¸xƒÈqøtrB‬‬

‫‪. (1) { ÇÎÐÈ #Y‘rä‹øtxC tb%x. y7În/u‘ z>#x‹tã ¨bÎ) 4 ÿ¼çmt/#x‹tã šcqèù$sƒs†ur‬‬
‫ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‪ :‬ﻛﺎﻥ ﺃﻗﻮﺍﻡ ﻳﺪﻋﻮﻥ ﺍﻟﻌﺰﻳﺮ ﻭﺍﳌﺴﻴﺢ ﻭﺍﳌﻼﺋﻜﺔ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ‬
‫)‪(2‬‬
‫ﻳﺘﻘﺮﺑﻮﻥ ﺇﱃ ﺍﷲ‪ ،‬ﻭﻳﺮﺟﻮﻥ ﺭﲪﺘﻪ‪ ،‬ﻭﳜﺎﻓﻮﻥ‬ ‫ﺍﻵﻳﺔ‪ ،‬ﻭﻗﺪ ﺃﺧﱪ ﻓﻴﻬﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺴﺆﻭﻟﲔ‬
‫ﻋﺬﺍﺑﻪ‪ .‬ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ } :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﺳﻌﺪ‬
‫ﺑﺸﻔﺎﻋﺘﻚ )‪ (3‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ؟ ﻗﺎﻝ‪ " :‬ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ‪ ،‬ﻟﻘﺪ ﻇﻨﻨﺖ ﺃﻥ ﻻ ﻳﺴﺄﻟﲏ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﺃﺣﺪ ﺃﻭﱃ ﻣﻨﻚ؛ ﳌﺎ ﺭﺃﻳﺘﻪ ﻣﻦ ﺣﺮﺻﻚ ﻋﻠﻰ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻣﻦ‬
‫ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻳﺒﺘﻐﻲ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ { )‪. (4‬‬
‫)‪(6‬‬ ‫)‪(5‬‬
‫ﷲ؛ ﻛﺎﻥ ﺃﺣﻖ ﺑﺎﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻋﻠﻖ ﻗﻠﺒﻪ‬ ‫ﺇﺧﻼﺻﺎ‬ ‫ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺃﰎ‬
‫ﺑﺄﺣﺪ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻳﺮﺟﻮﻩ ﻭﳜﺎﻓﻪ؛ ﻓﻬﺬﺍ ﻣﻦ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺸﻔﺎﻋﺔ‪ .‬ﻓﺸﻔﺎﻋﺔ ﺍﳌﺨﻠﻮﻕ‬
‫ﻋﻨﺪ ﺍﳌﺨﻠﻮﻕ ﺗﻜﻮﻥ ﺑﺈﻋﺎﻧﺔ ﺍﻟﺸﺎﻓﻊ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ‪ ،‬ﺑﻐﲑ ﺇﺫﻥ ﺍﳌﺸﻔﻮﻉ ﻋﻨﺪﻩ‪ ،‬ﺑﻞ ﻳﺸﻔﻊ ﺇﻣﺎ‬
‫ﳊﺎﺟﺔ ﺍﳌﺸﻔﻮﻉ ﻋﻨﺪﻩ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻣﺎ ﳋﻮﻓﻪ ﻣﻨﻪ‪ ،‬ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻘﺒﻞ ﺷﻔﺎﻋﺘﻪ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻏﲏ ﻋﻦ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻫﻮ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻳﺪﺑﺮ ﺍﻟﻌﺎﳌﲔ ﻛﻠﻬﻢ‪ ،‬ﻓﻤﺎ ﻣﻦ ﺷﻔﻴﻊ ﺇﻻ ﻣﻦ ﺑﻌﺪ ﺇﺫﻧﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ‬
‫ﻳﺄﺫﻥ ﻟﻠﺸﻔﻴﻊ ﰲ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﻫﻮ ﻳﻘﺒﻞ ﺷﻔﺎﻋﺘﻪ‪ ،‬ﻛﻤﺎ ﻳﻠﻬﻢ ﺍﻟﺪﺍﻋﻲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﰒ ﳚﻴﺐ ﺩﻋﺎﺀﻩ‪،‬‬

‫ﺍﳉﻨﺔ ﻣﱰﻟﺔ ﻓﻴﻬﺎ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪ (١٨١-١٨٠ / ١) ، (١٩٣‬ﺑﻨﺤﻮ ﻟﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪٣‬‬
‫‪ (١٤٤ /‬ﻭﻓﻴﻪ ﺍﺧﺘﻼﻑ ﻳﺴﲑ ﺃﻳﻀﺎ ‪.‬‬
‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٥٧ ، ٥٦‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﺎﻧﻮﺍ ﻳﺘﻘﺮﺑﻮﻥ ‪.‬‬
‫)‪ (3‬ﰲ )ﻁ( ‪ :‬ﺑﺸﻔﺎﻋﺘﻜﻢ ‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ ،‬ﺑﺎﺏ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪(١٩٣ / ١) ، (٩٩‬‬
‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ)‪. (٣٧٣ / ٢‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﺃﻛﺜﺮ ‪.‬‬
‫)‪ (6‬ﷲ ‪ :‬ﱂ ﺗﺬﻛﺮ ﰲ )ﺃ ﻁ( ‪.‬‬

‫‪٨٠٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺎﻷﻣﺮ ﻛﻠﻪ ﻟﻪ‪.‬‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻳﺮﺟﻮ ﺷﻔﻴﻌﺎ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻓﻘﺪ ﻻ ﳜﺘﺎﺭ ﺫﻟﻚ ﺍﻟﺸﻔﻴﻊ ﺃﻥ ﻳﺸﻔﻊ ﻟﻪ‪،‬‬
‫ﻭﺇﻥ ﺍﺧﺘﺎﺭ ﻓﻘﺪ ﻻ ﻳﺄﺫﻥ ﺍﷲ ﻟﻪ ﰲ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﺷﻔﺎﻋﺘﻪ‪.‬‬
‫ﻭﺃﻓﻀﻞ ﺍﳋﻠﻖ‪ :‬ﳏﻤﺪ ‪ r‬ﰒ ﺇﺑﺮﺍﻫﻴﻢ ‪ . (1) r‬ﻭﻗﺪ ﺍﻣﺘﻨﻊ )‪ (2‬ﺍﻟﻨﱯ ‪ r‬ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻟﻌﻤﻪ‬
‫ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ‪ } :‬ﻷﺳﺘﻐﻔﺮﻥ ﻟﻚ ﻣﺎ ﱂ ﺃﻧﻪ ﻋﻨﻚ { )‪ (4) (3‬ﻭﻗﺪ ﺻﻠﻰ ﻋﻠﻰ ﺍﳌﻨﺎﻓﻘﲔ‬

‫ﻭﺩﻋﺎ ﳍﻢ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ (5) { ( ÿ¾ÍnÎŽö9s% 4’n?tã öNà)s? Ÿwur #Y‰t/r& |N$¨B Nåk÷]ÏiB 7‰tnr& #’n?tã Èe@|Áè? Ÿwur } :‬ﻭﻗﻴﻞ ﻟﻪ‬

‫ﺃﻭﻻ‪ . (6) { 4 öNçlm; ª!$# t•Ïÿøótƒ `n=sù Zo§•sD tûüÏèö7y™ öNçlm; ö•ÏÿøótGó¡n@ bÎ) } :‬ﻓﻘﺎﻝ‪ } :‬ﻟﻮ ﺃﻋﻠﻢ ﺃﱐ ﻟﻮ‬

‫™‪÷Pr& óOßgs9 |Nö•xÿøótGó™r& óOÎgöŠn=tæ íä!#uqy‬‬ ‫ﺯﺩﺕ ﻋﻠﻰ ﺍﻟﺴﺒﻌﲔ ﻳﻐﻔﺮ ﳍﻢ ﻟﺰﺩﺕ { )‪ (8) (7‬ﻓﺄﻧﺰﻝ ﺍﷲ‪} :‬‬

‫‪. (9) { 4 öNçlm; ª!$# t•Ïÿøótƒ `s9 öNçlm; ö•ÏÿøótGó¡n@ öNs9‬‬

‫‪’Îû $uZä9ω»pgä† 3“uŽô³ç6ø9$# çmø?uä!%y`ur äí÷r§•9$# tLìÏdºt•ö/Î) ô`tã |=ydsŒ $£Jn=sù‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬ ‫)‪(10‬‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ‬
‫‪( y7În/u‘ â•öDr& uä!%y` ô‰s% ¼çm¯RÎ) ( !#x‹»yd ô`tã óÚÍ•ôãr& ãLìÏdºt•ö/Î*¯»tƒ ÇÐÎÈ Ò=ŠÏY•B ×nº¨rr& îLìÎ=yÛs9 tLìÏdºt•ö/Î) ¨bÎ) ÇÐÍÈ >Þqä9 ÏQöqs%‬‬

‫)‪ (1‬ﻛﺬﺍ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﻭﺳﻠﻢ( ﺳﻮﻯ ﺍﳌﻄﺒﻮﻋﺔ ‪ ،‬ﻓﻘﺪ ﺳﻘﻄﺖ ﻛﻞ ﺍﻟﻌﺒﺎﺭﺓ ‪.‬‬
‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﺃﻣﻨﻊ ‪.‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٢٩٤‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (٢٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪. (٢٠٣٥‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ ‪ ،‬ﺑﺎﺏ ﻗﺼﺔ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (١٩٣ / ٧) ، (٣٨٨٣‬ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ )‪ ، (٩‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٥٤ / ١) ، ، (٢٤‬ﻭﻛﺬﻟﻚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺃﻳﻀﺎ ﰲ ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﺇﺫﺍ ﻗﺎﻝ ﺍﳌﺸﺮﻙ ﻋﻨﺪ ﺍﳌﻮﺕ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ٣) ، (١٣٦٠‬‬
‫‪ (٢٢٢‬ﻭﰲ ﻏﲑﻩ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪ . ٨٤‬ﻭﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٧٢ ، ٧١ / ٢٨‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٨٠‬‬
‫)‪ (7‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٣٠٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (٣٠٩٧‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٩٦٦‬ﺃﲪﺪ )‪. (١٦/١‬‬
‫)‪ (8‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻨﺎﺋﺰ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻜﺮﻩ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺸﺮﻛﲔ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٢٢٨ / ٣) ، (١٣٦٦‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ٦‬‬
‫)‪ (10‬ﻭﺇﺑﺮﺍﻫﻴﻢ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٨٠١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

. (1) { ÇÐÏÈ 7Šrߊó•sD çŽö•xî ë>#x‹tã öNÍkŽÏ?#uä öNåk¨XÎ)ur

£“t$Î!ºuqÏ9ur ’Í< ö•Ïÿøî$# $oY-/u‘ } :‫( ﺑﻌﺪ ﻭﻋﺪﻩ ﺑﻘﻮﻟﻪ‬2) ‫ﻭﳌﺎ ﺍﺳﺘﻐﻔﺮ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﺑﻴﻪ‬

. (3) { ÇÍÊÈ Ü>$|¡Åsø9$# ãPqà)tƒ tPöqtƒ tûüÏZÏB÷sßJù=Ï9ur

$¯RÎ) öNÍhÏBöqs)Ï9 (#qä9$s% øŒÎ) ÿ¼çmyètB tûïÏ%©!$#ur zOŠÏdºt•ö/Î) þ’Îû ×puZ|¡ym îouqó™é& öNä3s9 ôMtR%x. ô‰s% } :‫ﻗﺎﻝ ﺗﻌﺎﱃ‬
4Ó®Lym #´‰t/r& âä!$ŸÒøót7ø9$#ur äourºy‰yèø9$# ãNä3uZ÷•t/ur $uZoY÷•t/ #y‰t/ur ö/ä3Î/ $tRö•xÿx. «!$# Èbrߊ `ÏB tbr߉ç7÷ès? $£JÏBur öNä3ZÏB (#ätÂuät•ç/

. (4) { y7s9 ¨bt•ÏÿøótGó™V{ Ïm‹Î/L{ tLìÏdºt•ö/Î) tAöqs% žwÎ) ÿ¼çny‰ômur «!$$Î/ (#qãZÏB÷sè?

(#þqçR%Ÿ2 öqs9ur tûüÅ2ÎŽô³ßJù=Ï9 (#rã•ÏÿøótGó¡o„ br& (#þqãZtB#uä šúïÏ%©!$#ur ÄcÓÉ<¨Z=Ï9 šc%x. $tB } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
ÏmŠÎ/L{ zOŠÏdºt•ö/Î) â‘$xÿøóÏGó™$# šc%x. $tBur ÇÊÊÌÈ ÉOŠÅspgø:$# Ü=»ysô¹r& öNåk¨Xr& öNçlm; šú¨üt7s? $tB ω÷èt/ .`ÏB 2†n1ö•è% ’Í<'ré&

. (5) { 4 çm÷ZÏB r&§Žy9s? °! Ar߉tã ¼çm¯Rr& ÿ¼ã&s! tû¨üt7s? $£Jn=sù çn$-ƒÎ) !$ydy‰tãur ;oy‰Ïãöq¨B `tã žwÎ)
(6)
‫ ﻭﻟﻠﺮﺳﻞ ﺣﻘﻮﻕ ﻻ ﻳﺸﺮﻛﻬﻢ ﻓﻴﻬﺎ‬،‫ﻻ ﻳﺸﺮﻛﻪ ﻓﻴﻬﺎ ﻏﲑﻩ‬ ‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﺣﻘﻮﻕ‬
‫( ﺣﻘﻮﻕ ﻣﺸﺘﺮﻛﺔ؛ ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ‬7) ‫ ﻭﻟﻠﻤﺆﻣﻨﲔ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‬،‫ﻏﲑﻫﻢ‬
‫ ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﷲ ﻋﻠﻰ‬،‫ } ﻳﺎ ﻣﻌﺎﺫ‬:‫ ﻓﻘﺎﻝ ﱄ‬r ‫ﺍﻟﻨﱯ‬ (8)
‫ ﻛﻨﺖ ﺭﺩﻑ‬:‫ ﻗﺎﻝ‬t ‫ﺟﺒﻞ‬
‫( ﻻ ﻳﺸﺮﻛﻮﺍ‬10) ‫ ﺃﻥ ﻳﻌﺒﺪﻭﻩ‬:‫ " ﺣﻘﻪ ﻋﻠﻴﻬﻢ‬:‫ ﻗﺎﻝ‬،‫ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‬:‫ ﻗﻠﺖ‬." ‫ ؟‬. (9) ‫ﻋﺒﺎﺩﻩ‬

. ٧٦ -٧٤ ‫ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﻫﻮﺩ‬1)

. (‫ ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ‬: ‫( ﻷﺑﻴﻪ‬2)
. ٤١ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬3)
. ٤ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ‬4)
. ١١٤ ، ١١٣ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬5)
. ‫ ﻭﻻ‬: (‫( ﰲ )ﺏ‬6)
. ‫ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺣﻘﻮﻕ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬7)
. ‫ ﺭﺩﻳﻒ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬8)
. ‫ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬9)
. ‫ ﻭﻻ‬: (‫( ﰲ )ﺃ‬10)

٨٠٢
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺑﻪ ﺷﻴﺌﺎ‪ .‬ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ؟ "‪ .‬ﻗﻠﺖ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ " :‬ﺣﻘﻬﻢ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻌﺬ‪‬ﻢ { )‪. (1‬‬
‫ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺑﻌﺜﺖ ﺑﻪ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻟﺖ ﺑﻪ ﺍﻟﻜﺘﺐ‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻣﺴﺘﺤﻖ ﺃﻥ ﻧﻌﺒﺪﻩ ﻻ ﻧﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺑﻌﺜﺖ ﺑﻪ‬
‫‪`ÏB $uZù=yèy_r& !$uZÎ=ß™•‘ `ÏB y7Î=ö6s% `ÏB $oYù=y™ö‘r& ô`tB ö@t«ó™ur‬‬ ‫ﺍﻟﺮﺳﻞ‪ ،‬ﻭﺃﻧﺰﻟﺖ ﺑﻪ ﺍﻟﻜﺘﺐ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ }‬

‫‪. (2) { ÇÍÎÈ tbr߉t7÷èムZpygÏ9#uä Ç`»uH÷q§•9$# Èbrߊ‬‬

‫‪O$tRr& HwÎ) tm»s9Î) Iw ¼çm¯Rr& Ïmø‹s9Î) ûÓÇrqçR žwÎ) @Aqß™§‘ `ÏB š•Î=ö6s% `ÏB $uZù=y™ö‘r& !$tBur‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪©!$# (#r߉ç6ôã$# Âcr& »wqß™§‘ 7p¨Bé& Èe@à2 ’Îû $uZ÷Wyèt/ ô‰s)s9ur‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬ ‫)‪(3‬‬
‫‪{ ÇËÎÈ Èbr߉ç7ôã$$sù‬‬

‫‪. (4) { ( |Nqäó»©Ü9$# (#qç7Ï^tGô_$#ur‬‬

‫‪ÆìÏÜム`tBur‬‬ ‫ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺃﻥ ﻻ ﳔﺎﻑ ﺇﻻ ﺇﻳﺎﻩ‪ ،‬ﻭﻻ ﻧﺘﻘﻲ ﺇﻻ ﺇﻳﺎﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪ . (5) { ÇÎËÈ tbrâ“ͬ!$xÿø9$# ãNèd y7Í´¯»s9'ré'sù Ïmø)-Gtƒur ©!$# |·øƒs†ur ¼ã&s!qß™u‘ur ©!$#‬ﻓﺠﻌﻞ ﺍﻟﻄﺎﻋﺔ ﷲ ﻭﻟﻠﺮﺳﻮﻝ‪،‬‬
‫ﻭﺟﻌﻞ ﺍﳋﺸﻴﺔ ﻭﺍﻟﺘﻘﻮﻯ ﷲ ﻭﺣﺪﻩ‪.‬‬
‫‪$oYŠÏ?÷sã‹y™ ª!$# $uZç6ó¡ym (#qä9$s%ur ¼ã&è!qß™u‘ur ª!$# ÞOßg9s?#uä !$tB (#qàÊu‘ óOßg¯Rr& öqs9ur‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪ . (6) { ÇÎÒÈ šcqç6Ïîºu‘ «!$# ’n<Î) !$¯RÎ) ÿ¼ã&è!qß™u‘ur ¾Ï&Î#ôÒsù `ÏB ª!$#‬ﻓﺠﻌﻞ ﺍﻹﻳﺘﺎﺀ ﷲ ﻭﻟﻠﺮﺳﻮﻝ‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ‪ ،‬ﺑﺎﺏ ﺍﺳﻢ ﺍﻟﻔﺮﺱ ﻭﺍﳊﻤﺎﺭ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ (٥٨ / ٦) ، (٢٨٥٦‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺩﺧﻞ ﺍﳉﻨﺔ ﻗﻄﻌﺎ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٥٩ ، ٥٨ / ١) ، (٣٠‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ :‬ﺍﻵﻳﺔ ‪. ٤٥‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٥‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣٦‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪ :‬ﺍﻵﻳﺔ ‪. ٥٢‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٥٩ :‬‬

‫‪٨٠٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ (1) { 4 (#qßgtFR$$sù çm÷Ytã öNä39pktX $tBur çnrä‹ã‚sù ãAqß™§•9$# ãNä39s?#uä !$tBur } :‬ﻓﺎﳊﻼﻝ‬
‫ﻣﺎ ﺣﻠﻠﻪ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﺍﳊﺮﺍﻡ‪ :‬ﻣﺎ ﺣﺮﻣﻪ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﺍﻟﺪﻳﻦ‪ :‬ﻣﺎ ﺷﺮﻋﻪ ﺍﻟﺮﺳﻮﻝ‪.‬‬
‫ﻭﺟﻌﻞ ﺍﻟﺘﺤﺴﺐ ﺑﺎﷲ ﻭﺣﺪﻩ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ ، (2) { ª!$# $uZç6ó¡ym (#qä9$s%ur } :‬ﻭﱂ ﻳﻘﻞ‬

‫‪öNèdöqt±÷z$$sù öNä3s9 (#qãèuKy_ ô‰s% }¨$¨Z9$# ¨bÎ) â¨$¨Z9$# ãNßgs9 tA$s% tûïÏ%©!$#‬‬ ‫ﻭﺭﺳﻮﻟﻪ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (3) { ÇÊÐÌÈ ã@‹Å2uqø9$# zN÷èÏRur ª!$# $uZç6ó¡ym (#qä9$s%ur $YZ»yJƒÎ) öNèdyŠ#t“sù‬‬

‫ﺃﻱ‬ ‫)‪(4‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪{ ÇÏÍÈ šúüÏZÏB÷sßJø9$# z`ÏB y7yèt7¨?$# Ç`tBur ª!$# š•ç7ó¡ym •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ } :‬‬
‫ﺣﺴﺒﻚ ﻭﺣﺴﺐ ﻣﻦ ﺍﺗﺒﻌﻚ‪ :‬ﺍﷲ‪ ،‬ﻓﻬﻮ ﻭﺣﺪﻩ ﻛﺎﻓﻴﻜﻢ )‪ (5‬ﻭﻣﻦ ﻇﻦ ﺃﻥ ﻣﻌﻨﺎﻫﺎ‪ :‬ﺣﺴﺒﻚ ﺍﷲ‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻓﻘﺪ ﻏﻠﻂ ﻏﻠﻄﺎ ﻋﻈﻴﻤﺎ ﻣﻦ ﻭﺟﻮﻩ ﻛﺜﲑﺓ ﻣﺒﺴﻮﻃﺔ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (6‬‬
‫ﰒ ﻗﺎﻝ‪ (7) { ÿ¼ã&è!qß™u‘ur ¾Ï&Î#ôÒsù `ÏB ª!$# $oYŠÏ?÷sã‹y™ ª!$# $uZç6ó¡ym (#qä9$s%ur } :‬ﻓﺠﻌﻞ ﺍﻟﻔﻀﻞ ﷲ‪،‬‬
‫ﻭﺫﻛﺮ ﺍﻟﺮﺳﻮﻝ ﰲ ﺍﻹﻳﺘﺎﺀ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺒﺎﺡ ﺇﻻ ﻣﺎ ﺃﺑﺎﺣﻪ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎ ﺗﻴﺴﺮ‬
‫ﻟﻪ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﺒﺎﺣﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻓﺠﻌﻞ ﺍﻟﺮﻏﺒﺔ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﺩﻭﻥ ﻣﺎ‬ ‫)‪(8‬‬
‫ﰒ ﻗﺎﻝ‪{ ÇÎÒÈ šcqç6Ïîºu‘ «!$# ’n<Î) !$¯RÎ) } :‬‬

‫‪ (10) { ÇÑÈ =xîö‘$$sù y7În/u‘ 4’n<Î)ur‬ﻓﺄﻣﺮ ﺑﺎﻟﺮﻏﺒﺔ‬ ‫‪ÇÐÈ ó=|ÁR$$sù |Møît•sù #sŒÎ*sù‬‬ ‫ﺳﻮﺍﻩ؛ ﻛﻤﺎ ﻗﺎﻝ )‪} (9‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٧‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٥٩ :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ١٧٣‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٤‬‬
‫)‪ (5‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻛﺎﻓﻴﻬﻢ ‪.‬‬
‫)‪ (6‬ﻟﻌﻠﻪ ﻳﺸﲑ ﺇﱃ ﻣﺎ ﺫﻛﺮﻩ ﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪. (٣٠٦ / ١‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥٩‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥٩‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻻﻧﺸﺮﺍﺡ ‪.‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﻻﻧﺸﺮﺍﺡ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٨ ، ٧‬‬

‫‪٨٠٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﻟﻴﻪ‪ .‬ﻭﱂ ﻳﺄﻣﺮ ﺍﷲ ﻗﻂ ﳐﻠﻮﻗﺎ ﺃﻥ ﻳﺴﺄﻝ ﳐﻠﻮﻗﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺑﺎﺡ ﰲ ﻣﻮﺿﻊ ﻣﻦ ﺍﳌﻮﺍﺿﻊ‬
‫ﺫﻟﻚ )‪ (1‬ﻟﻜﻨﻪ ﱂ ﻳﺄﻣﺮ ﺑﻪ‪ ،‬ﺑﻞ ﺍﻷﻓﻀﻞ ﻟﻠﻌﺒﺪ ﺃﻥ ﻻ ﻳﺴﺄﻝ ﻗﻂ ﺇﻻ ﺍﷲ‪.‬‬
‫ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﰲ ﺻﻔﺔ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ } :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ‬

‫ﻳﺴﺘﺮﻗﻮﻥ‪ ،‬ﻭﻻ ﻳﻜﺘﻮﻭﻥ‪ ،‬ﻭﻻ ﻳﺘﻄﲑﻭﻥ‪ ،‬ﻭﻋﻠﻰ ﺭ‪‬ﻢ ﻳﺘﻮﻛﻠﻮﻥ { )‪ (3) (2‬ﻓﺠﻌﻞ ﻣﻦ ﺻﻔﺎ‪‬ﻢ‬
‫ﺃ‪‬ﻢ ﻻ ﻳﺴﺘﺮﻗﻮﻥ‪ :‬ﺃﻱ ﻻ ﻳﻄﻠﺒﻮﻥ ﻣﻦ ﻏﲑﻫﻢ ﺃﻥ ﻳﺮﻗﻴﻬﻢ‪ ،‬ﻭﱂ ﻳﻘﻞ‪ :‬ﻻ ﻳﺮﻗﻮﻥ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﻗﺪ ﺭﻭﻱ )‪ (4‬ﰲ ﺑﻌﺾ ﻃﺮﻕ ﻣﺴﻠﻢ )‪ (5‬ﻓﻬﻮ ﻏﻠﻂ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ‪ r‬ﺭﻗﻰ ﻧﻔﺴﻪ ﻭﻏﲑﻩ‪ ،‬ﻟﻜﻨﻪ ﱂ‬
‫ﻳﺴﺘﺮﻕ‪ ،‬ﻓﺎﳌﺴﺘﺮﻗﻲ ﻃﺎﻟﺐ ﻟﻠﺪﻋﺎﺀ ﻣﻦ ﻏﲑﻩ؛ ﲞﻼﻑ ﺍﻟﺮﺍﻗﻲ ﻏﲑﻩ‪ ،‬ﻓﺈﻧﻪ ﺩﺍﻉ ﻟﻪ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ‪ r‬ﻻﺑﻦ ﻋﺒﺎﺱ ‪ } :‬ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ‬

‫ﺑﺎﷲ { )‪ (8) (7) (6‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺘﻮﻛﻞ ﻋﻠﻴﻪ )‪ (9‬ﻭﻳ‪‬ﺴﺘﻌﺎﻥ ﺑﻪ‪ ،‬ﻭﻳ‪‬ﺴﺘﻐﺎﺙ ﺑﻪ ﻭﻳ‪‬ﺨﺎﻑ ﻭﻳ‪‬ﺮﺟﻰ‪،‬‬
‫)‪(10‬‬
‫ﻣﻨﻪ ﺇﻻ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﻳ‪‬ﻌﺒﺪ ﻭﺗﻨﻴﺐ ﺍﻟﻘﻠﻮﺏ ﺇﻟﻴﻪ‪ ،‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﻪ‪ ،‬ﻭﻻ ﻣﻠﺠﺄ‬
‫ﻛﻠﻪ ﳛﻘﻖ ﻫﺬﺍ ﺍﻷﺻﻞ‪.‬‬

‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﺫﻟﻚ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻟﻚ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻄﺐ )‪ ، (٥٣٧٨‬ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (٢٤٤٦‬ﺃﲪﺪ )‪. (٢٧١/١‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﺐ ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺍﻛﺘﻮﻯ ﺃﻭ ﻛﻮﻯ ﻏﲑﻩ ﻭﻓﻀﻞ ﻣﻦ ﱂ ﻳﻜﺘﻮ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ)‪/ ١٠) ، (٥٧٠٥‬‬
‫‪ (١٥٥‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺩﺧﻮﻝ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳉﻨﺔ‬
‫ﺑﻐﲑ ﺣﺴﺎﺏ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ)‪. (١٩٨ / ١) ، (٢١٨‬‬
‫)‪ (4‬ﰲ )ﺃ ﻁ( ‪ :‬ﻗﺪ ﺭﻭﻱ ﺑﺄﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺭﻗﻰ ﻧﻔﺴﻪ ‪ .‬ﻓﻘﻮﻟﻪ ‪ :‬ﰲ ﺑﻌﺾ ﻃﺮﻕ ﻣﺴﻠﻢ ﻓﻬﻮ‬
‫ﻏﻠﻂ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ .‬ﺑﺎﺏ )‪ (٩٤‬ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٢٠٠ / ١) ، (٢٢٠‬‬
‫)‪ (6‬ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (٢٥١٦‬ﺃﲪﺪ )‪. (٣٠٨/١‬‬
‫)‪ (7‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ ‪ ،‬ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﺑﺎﺏ )‪ ، (٥٩‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ ، (٦٦٧ / ٤) ، (٢٥١٦‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻓﺎﷲ ﻫﻮ ﺍﻟﺬﻱ ‪.‬‬
‫)‪ (9‬ﺍﻟﺬﻱ ﻳﺘﻮﻛﻞ ﻋﻠﻴﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻻ ﻣﻨﺠﻰ ‪.‬‬

‫‪٨٠٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺍﻟﺮﺳﻮﻝ ‪ r‬ﻳ‪‬ﻄﺎﻉ ﻭﻳ‪‬ﺤ‪‬ﺐ‪ ‬ﻭﻳﺮﺿﻰ‪ ،‬ﻭﻳﺴﻠﻢ ﺇﻟﻴﻪ ﺣﻜﻤﻪ‪ ،‬ﻭﻳﻌﺰﺭ‪ ،‬ﻭﻳﻮﻗﺮ‪ ،‬ﻭﻳﺘﺒﻊ‪،‬‬
‫ﻭﻳﺆﻣﻦ ﺑﻪ ﻭﲟﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪. (1) { ( ©!$# tí$sÛr& ô‰s)sù tAqß™§•9$# ÆìÏÜム`¨B } :‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪. (2) { 4 «!$# ÂcøŒÎ*Î/ tí$sÜã‹Ï9 žwÎ) @Aqß™§‘ `ÏB $uZù=y™ö‘r& !$tBur } :‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪. (3) { çnqàÊö•ãƒ br& ŽYymr& ÿ¼ã&è!qß™u‘ur ª!$#ur } :‬‬

‫&‪Nà6ø‹s9Î) ¡=ymr‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ (4) { öNà2ät!$oYö/r&ur öNä.ät!$t/#uä tb%x. bÎ) ö@è% } :‬ﺇﱃ ﻗﻮﻟﻪ‪} (5) :‬‬

‫‪. (6) { 3 ¾ÍnÍ•öDr'Î/ ª!$# š†ÎAù'tƒ 4Ó®Lym (#qÝÁ-/uŽtIsù ¾Ï&Î#‹Î7y™ ’Îû 7Š$ygÅ_ur ¾Ï&Î!qß™u‘ur «!$# šÆÏiB‬‬

‫ﺣﻼﺓ ﺍﻹﳝﺎﻥ‪ :‬ﻣﻦ‬ ‫)‪(8‬‬

‫ﻭﺟﺪ‬ ‫)‪(7‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻨﻪ ‪ r‬ﻗﺎﻝ‪ } :‬ﺛﻼﺙ ﻣﻦ ﻛﻦ ﻓﻴﻪ‬
‫ﻛﺎﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﳑﺎ ﺳﻮﺍﳘﺎ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﳛﺐ ﺍﳌﺮﺀ ﻻ ﳛﺒﻪ ﺇﻻ ﷲ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ‬
‫ﻳﻜﺮﻩ ﺃﻥ ﻳﺮﺟﻊ ﰲ ﺍﻟﻜﻔﺮ ﺑﻌﺪ ﺃﻥ ﺃﻧﻘﺬﻩ ﺍﷲ ﻣﻨﻪ ﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﻳﻠﻘﻰ ﰲ ﺍﻟﻨﺎﺭ { )‪. (9‬‬

‫ﻭﻗﺎﻝ‪ } :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﻟﺪﻩ ﻭﻭﺍﻟﺪﻩ‬

‫ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ { )‪. (1) (10‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٨٠‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٤‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٢‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. ٢٤ :‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺳﺮﺩ ﺍﻵﻳﺔ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٤‬‬
‫)‪ (7‬ﰲ )ﻁ ﺏ( ‪ :‬ﻓﻘﺪ ﻭﺟﺪ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻭﺟﺪ ‪‬ﻦ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ‪.‬‬
‫)‪ (9‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٦٠ / ١) ، (١٦‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺧﺼﺎﻝ ﻣﻦ ﺍﺗﺼﻒ ‪‬ﻦ ﻭﺟﺪ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٤٣‬‬
‫‪. (٦٦‬‬
‫)‪ (10‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ )‪ ، (١٤‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )‪. (٥٠١٥‬‬

‫‪٨٠٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻋﻤﺮ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻷﻧﺖ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﻣﻦ ﻧﻔﺴﻲ‪،‬‬ ‫)‪(2‬‬

‫} ﻭﻗﺎﻝ ﻟﻪ‬
‫)‪(3‬‬
‫ﺃﺣﺐ ﺇﱄ ﻣﻦ‬ ‫ﻗﺎﻝ‪ " :‬ﻻ ﻳﺎ ﻋﻤﺮ‪ ،‬ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻚ ﻣﻦ ﻧﻔﺴﻚ "‪ .‬ﻗﺎﻝ‪ :‬ﻓﻸﻧﺖ‬
‫ﻧﻔﺴﻲ‪ ،‬ﻗﺎﻝ " ﺍﻵﻥ ﻳﺎ ﻋﻤﺮ { )‪. (4‬‬
‫)‪(5‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪{ 3 ö/ä3t/qçRèŒ ö/ä3s9 ö•Ïÿøótƒur ª!$# ãNä3ö7Î6ósム‘ÏRqãèÎ7¨?$$sù ©!$# tbq™7Åsè? óOçFZä. bÎ) ö@è% } :‬‬

‫)‪çnrâ‘Ìh“yèè?ur ¾Ï&Î!qß™u‘ur «!$$Î/ (#qãZÏB÷sçGÏj9 ÇÑÈ #\•ƒÉ‹tRur #\•Ïe±t6ãBur #Y‰Îg»x© š•»oYù=y™ö‘r& !$¯RÎ‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪ (6) { çnrã•Ïj%uqè?ur‬ﺃﻱ‪ :‬ﺍﻟﺮﺳﻮﻝ ﺧﺎﺻﺔ } ‪ (7) { ÇÒÈ ¸x‹Ï¹r&ur Zot•ò6ç/ çnqßsÎm7|¡è@ur‬ﺃﻱ‪ :‬ﺗﺴﺒﺤﻮﺍ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻓﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﺍﻟﺘﻌﺰﻳﺮ ﻭﺍﻟﺘﻮﻗﲑ ﻟﻠﺮﺳﻮﻝ‪ ،‬ﻭﺍﻟﺘﺴﺒﻴﺢ ﷲ ﻭﺣﺪﻩ‪ .‬ﻭﻫﺬﺍ‬
‫ﺍﻷﺻﻞ ﻣﺒﺴﻮﻁ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﻭﻗﺪ ﺑﻌﺚ ﺍﷲ ﳏﻤﺪﺍ ‪ r‬ﺑﺘﺤﻘﻴﻖ )‪ (8‬ﺍﻟﺘﻮﺣﻴﺪ ﻭﲡﺮﻳﺪﻩ‪ ،‬ﻭﻧﻔﻲ ﺍﻟﺸﺮﻙ ﺑﻜﻞ ﻭﺟﻪ‪ ،‬ﺣﱴ‬
‫ﰲ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻛﻘﻮﻟﻪ ‪ } r‬ﻻ ﻳﻘﻮﻟﻦ ﺃﺣﺪﻛﻢ )‪ (9‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺎﺀ ﳏﻤﺪ‪ ،‬ﺑﻞ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ‬

‫ﰒ ﺷﺎﺀ ﳏﻤﺪ { )‪ } (10‬ﻭﻗﺎﻝ ﻟﻪ ﺭﺟﻞ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﺃﺟﻌﻠﺘﲏ ﷲ )‪ (1‬ﻧﺪﺍ ؟‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﺣﺐ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻹﳝﺎﻥ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٥٨ / ١) ، (١٤‬ﻣﻦ ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ‪ ،‬ﺑﺎﺏ ﳏﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٦٧ / ١) ، (٦٩‬‬
‫)‪ (2‬ﻟﻪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ‪ :‬ﻓﺄﻧﺖ ‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ‪ ،‬ﺑﺎﺏ ﻛﻴﻒ ﻛﺎﻧﺖ ﳝﲔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ؟ ﺣﺪﻳﺚ ﺭﻗﻢ )‪. (٥٢٣ / ١١) ، (٦٦٣٢‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣١‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪ ٩ ، ٨‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪) :‬ﺃﻭ ﺗﻌﺰﺭﻭﻩ ﻭﺗﻮﻗﺮﻭﻩ( ﻋﻠﻰ ﺃ‪‬ﺎ ﺳﻴﺎﻕ ﺍﳌﺆﻟﻒ ‪ ،‬ﻓﻘﺪ ﺃﺧﺮﺟﻬﺎ‬
‫ﻣﻦ ﺍﻟﻘﻮﺳﲔ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ‪ :‬ﺍﻵﻳﺔ ‪. ٩‬‬
‫)‪ (8‬ﰲ )ﺝ( ‪ :‬ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫)‪ (9‬ﻻ ﻳﻘﻮﻟﻦ ﺃﺣﺪﻛﻢ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (10‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﻔﺎﺭﺍﺕ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﺃﻥ ﻳﻘﺎﻝ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٢١١٨‬‬
‫ﻭﺃﺷﺎﺭ ﺍﳌﻌﻠﻖ ﺇﱃ ﺃﻧﻪ ﰲ ﺍﻟﺰﻭﺍﺋﺪ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺭﺟﺎﻝ ﺍﻹﺳﻨﺎﺩ ﺛﻘﺎﺕ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﰲ ﻟﻔﻆ ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﺧﺘﻼﻑ‬

‫‪٨٠٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﺪﺍ ؟ ﺑﻞ )‪ (2‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺣﺪﻩ { )‪. (3‬‬

‫ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﺍﷲ ﻛﻠﻬﺎ ﺗﺘﻀﻤﻦ ﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ‪ ،‬ﲢﻘﻴﻘﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪ß`ƒÏŠ y7Ï9ºsŒur 4 no4qx.¨“9$# (#qè?÷sãƒur no4qn=¢Á9$# (#qßJ‹É)ãƒur uä!$xÿuZãm tûïÏe$!$# ã&s! tûüÅÁÎ=øƒèC ©!$# (#r߉ç6÷èu‹Ï9 žwÎ) (#ÿrâ•ÉDé& !$tBur‬‬ ‫}‬

‫ﻭﺣﺪﻩ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﳊﺞ‬ ‫)‪(5‬‬

‫ﻓﺎﻟﺼﻼﺓ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ ﷲ‬ ‫)‪(4‬‬
‫‪{ ÇÎÈ ÏpyJÍhŠs)ø9$#‬‬
‫ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺇﱃ ﺑﻴﺖ ﺍﷲ ﻭﺣﺪﻩ؛ ﻓﺎﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳊﺞ‪ :‬ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﰲ ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﺃﻣﺮ‬
‫ﺍﷲ ﺑﻌﺒﺎﺩﺗﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﳊﺞ ﺷﻌﺎﺭ ﺍﳊﻨﻴﻔﻴﺔ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‪ " :‬ﺣﻨﻔﺎﺀ ﷲ‪،‬‬
‫ﺃﻱ ﺣﺠﺎﺟﺎ " )‪ (6‬ﻓﺈﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻻ ﳛﺠﻮﻥ ﺍﻟﺒﻴﺖ‪.‬‬
‫‪`n =sù $YYƒÏŠ ÄN»n= ó™M} $# uŽ ö•x î Æ÷tGö;tƒ `tB ur‬‬ ‫ﻗﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‪ :‬ﳌﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪’n?tã ¬!ur‬‬ ‫‪ . (7) { çm÷YÏB Ÿ@t6ø)ãƒ‬ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ :‬ﳓﻦ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪t•xÿx. `tBur‬‬ ‫‪ . (8) { 4 Wx‹Î6y™ Ïmø‹s9Î) tí$sÜtGó™$# Ç`tB ÏMø•t7ø9$# •kÏm Ĩ$¨Z9$#‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ ﳓﺞ ؟ ﻓﻘﺎﻝ ﺗﻌﺎﱃ }‬

‫‪ (9) { ÇÒÐÈ tûüÏJn=»yèø9$# Ç`tã ;ÓÍ_xî ©!$# ¨bÎ*sù‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ (10) { $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur } :‬ﻋﺎﻡ‬

‫ﻳﺴﲑ ﻋﻦ ﺳﻴﺎﻕ ﺍﳌﺆﻟﻒ )‪ . (٦٨٥ / ١‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺪﺭﺍﻣﻲ ‪ ،‬ﻛﺘﺎﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ ‪ ،‬ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﻣﺎ‬
‫ﺷﺎﺀ ﺍﷲ ﻭﺷﺎﺀ ﻓﻼﻥ )‪ . (٢٩٥ / ٢‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٣٩٣ ، ٧٢ / ٥‬ﻭﻛﻠﻬﻢ ﺑﻐﲑ ﻟﻔﻆ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (1‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﲡﻌﻠﲏ ‪.‬‬
‫)‪ (2‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﻞ ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ، (٣٤٧ ، ٢٨٣ ، ٢٢٤ ، ٢١٤ / ١‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻓﻴﻪ ‪ " :‬ﺟﻌﻠﺘﲏ ﷲ ﻋﺪﻻ " ﺑﺪﻝ‬
‫‪ " :‬ﻧﺪﺍ " ﻭﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٥‬‬
‫)‪ (5‬ﰲ )ﺝ ﺩ( ‪ :‬ﺃﺧﺮ ﻗﻮﻟﻪ ‪) :‬ﻭﺍﻟﺼﺪﻗﺔ ﷲ ﻭﺣﺪﻩ( ﺑﻌﺪ ﺍﻟﺼﻴﺎﻡ ‪.‬‬
‫)‪ (6‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪ ، (١٧٠ / ٣٠‬ﺣﻴﺚ ﺫﻛﺮ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺆﻟﻒ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٨٥‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ٩٧‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. ٩٧ :‬‬
‫)‪ (10‬ﰲ )ﺩ( ‪ " :‬ﻓﹶﻠﹶﻦ‪ ‬ﻳ‪‬ﻘﹾﺒ‪‬ﻞﹶ ﻣِﻨ‪‬ﻪ‪ " ‬ﻣﻦ ﺑﻘﻴﺔ ﺍﻵﻳﺔ ‪.‬‬

‫‪٨٠٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

،‫ ﻭﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﻮﻥ‬،‫ ﻓﺈﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻫﻮ ﺩﻳﻦ ﺍﷲ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻧﺒﻴﺎﺅﻩ‬،‫ﰲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‬
(1)
،‫ ﻭﺇﺑﺮﺍﻫﻴﻢ‬،‫ ﻧﻮﺡ‬:‫ﺇﱃ ﺃﻫﻞ ﺍﻷﺭﺽ‬ ‫ﻛﻤﺎ ﺫﻛﺮ ﺍﷲ ﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻪ ﻣﻦ ﺃﻭﻝ ﺭﺳﻮﻝ ﺑﻌﺜﻪ‬
.‫ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺆﻣﻨﲔ‬،‫ ﻭﺳﻠﻴﻤﺎﻥ‬،‫ ﻭﻣﻮﺳﻰ‬،‫ﻭﺇﺳﺮﺍﺋﻴﻞ‬
uŽã9x. tb%x. bÎ) ÉQöqs)»tƒ ¾ÏmÏBöqs)Ï9 tA$s% øŒÎ) ?yqçR r't6tR öNÍköŽn=tã ã@ø?$#ur * } :‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻖ ﻧﻮﺡ‬
öNä.á•øBr& ô`ä3tƒ Ÿw ¢OèO öNä.uä!%x.uŽà°ur öNä.{•øBr& (#þqãèÏHødr'sù àMù=ž2uqs? «!$# ’n?yèsù «!$# ÏM»tƒ$t«Î/ “ÎŽ•Ï.õ‹s?ur ’ÍG$s)¨B /ä3ø‹n=tæ

’n?tã žwÎ) y“Ì•ô_r& ÷bÎ) ( @•ô_r& ô`ÏiB /ä3çGø9r'y™ $yJsù öNçFøŠ©9uqs? bÎ*sù ÇÐÊÈ Èbrã•ÏàZè? Ÿwur ¥’n<Î) (#þqàÒø%$# ¢OèO Zp£Jäî ö/ä3ø‹n=tæ

. (2) { ÇÐËÈ tûüÏHÍ>ó¡ßJø9$# šÆÏB tbqä.r& ÷br& ßNö•ÏBé&ur ( «!$#

4 ¼çm|¡øÿtR tmÏÿy™ `tB žwÎ) zO¿Ïdºt•ö/Î) Ï'©#ÏiB `tã Ü=xîö•tƒ `tBur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺮﺍﺋﻴﻞ‬
tA$s% ( öNÎ=ó™r& ÿ¼çmš/u‘ ¼ã&s! tA$s% øŒÎ) ÇÊÌÉÈ tûüÅsÎ=»¢Á9$# z`ÏJs9 Íot•ÅzFy$# ’Îû ¼çm¯RÎ)ur ( $u‹÷R‘‰9$# ’Îû çm»uZø‹xÿsÜô¹$# ωs)s9ur

. (3) { ÇÊÌÊÈ tûüÏJn=»yèø9$# Éb>t•Ï9 àMôJn=ó™r&

t•ÏÛ$sù 4 Ï]ƒÏŠ%tnF{$# È@ƒÍrù's? `ÏB ÓÍ_tFôJ¯=tãur Å7ù=ßJø9$# z`ÏB ÓÍ_tF÷•s?#uä ô‰s% Éb>u‘ * } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻳﻮﺳﻒ‬

. (4) { ÇÊÉÊÈ tûüÅsÎ=»¢Á9$$Î/ ÓÍ_ø)Åsø9r&ur $VJÎ=ó¡ãB ÓÍ_©ùuqs? ( Íot•ÅzFy$#ur $u‹÷R‘‰9$# ’Îû ¾Çc’Í<ur |MRr& ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$#

bÎ) (#þqè=©.uqs? Ïmø‹n=yèsù «!$$Î/ LäêYtB#uä ÷LäêYä. bÎ) ÇPöqs)»tƒ 4Óy›qãB tA$s%ur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ‬

. (5) { ÇÑÍÈ tûüÏJÎ=ó¡•B LäêYä.

šcq–ŠÎ;¨Y9$# $pkÍ5 ãNä3øts† 4 Ö‘qçRur “W‰èd $pkŽÏù sp1u‘öq-G9$# $uZø9t“Rr& !$¯RÎ) } :‫ﻭﻗﺎﻝ ﰲ ﺃﻧﺒﻴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬

. ‫ ﺑﻌﺚ‬: (‫( ﰲ )ﺃ ﻁ‬1)

. ٧٢ ، ٧١ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬2)
‫ﻮﻥﹶ " ﺳﻮﺭﺓ‬‫ﺴﻠِﻤ‬
 ‫ ﻣ‬‫ ﻟﹶﻪ‬‫ﻦ‬‫ﺤ‬‫ﻧ‬‫ " ﻭ‬: ‫ ﺳﺮﺩ ﺍﻵﻳﺎﺕ ﺇﱃ ﻗﻮﻟﻪ‬: ‫ ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ‬، ١٣١-١٣٠ ‫ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬3)
. ١٣٣ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫ﺍﻟﺒﻘﺮﺓ‬
. ١٠١ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬4)
. ٨٤ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬5)

٨٠٩
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

. (1) { «!$# É=»tFÏ. `ÏB (#qÝàÏÿósçGó™$# $yJÎ/ â‘$t6ômF{$#ur tbq–ŠÏY»-/§•9$#ur (#rߊ$yd tûïÏ%©#Ï9 (#qßJn=ó™r& tûïÏ%©!$#

Éb>u‘ ¬! z`»yJøŠn=ß™ yìtB àMôJn=ó™r&ur ÓŤøÿtR àMôJn=sß ’ÎoTÎ) Å_Uu‘ } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺑﻠﻘﻴﺲ‬

. (2) { ÇÍÍÈ tûüÏJn=»yèø9$#

(#þqä9$s% ’Í<qß™t•Î/ur †Î1 (#qãYÏB#uä ÷br& z`¿ÎiƒÍ‘#uqysø9$# ’n<Î) àMø‹ym÷rr& øŒÎ)ur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺃﻣﺔ ﻋﻴﺴﻰ‬

. (3) { ÇÊÊ È tbqßJÎ=ó¡ãB $oY¯Rr'Î/ ô‰pkô-$#ur $¨YtB#uä

. (5) { ÇÎÌÈ šúïωÎg»¤±9$# yìtB $oYö;çFò2$$sù tAqß™§•9$# $oY÷èt7¨?$#ur |Mø9t“Rr& !$yJÎ/ $¨YtB#uä !$oY-/u‘ } (4) :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬

zOŠÏdºt•ö/Î) s'©#ÏB yìt7¨?$#ur Ö`Å¡øtèC uqèdur ¬! ¼çmygô_ur zNn=ó™r& ô`£JÏiB $YYƒÏŠ ß`|¡ômr& ô`tBur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬

. (6) { ÇÊËÎÈ WxŠÎ=yz zOŠÏdºt•ö/Î) ª!$# x‹sƒªB$#ur 3 $Zÿ‹ÏZym

ö@è% 3 öNà‰•‹ÏR$tBr& š•ù=Ï? 3 3“t•»|ÁtR ÷rr& #·Šqèd tb%x. `tB žwÎ) sp¨Yyfø9$# Ÿ@äzô‰tƒ `s9 (#qä9$s%ur } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
¼çnã•ô_r& ÿ¼ã&s#sù Ö`Å¡øtèC uqèdur ¬! ¼çmygô_ur zNn=ó™r& ô`tB 4’n?t/ ÇÊÊ È šúüÏ%ω»|¹ óOçGZà2 bÎ) öNà6uZ»ydö•ç/ (#qè?$yd

. (7) { ÇÊÊËÈ tbqçRt“øts† öNèd Ÿwur öNÎgöŠn=tæ ì$öqyz Ÿwur ¾ÏmÎn/u‘ y‰YÏã
(9) (8)
‫ ﻭﻫﻮ ﳏﺴﻦ ﺑﺎﻟﻌﻤﻞ‬،‫ﷲ‬ ‫ﺇﺧﻼﺹ ﻗﺼﺪﻩ‬ ‫ﻭﻗﺪ ﻓﺴﺮ ﺇﺳﻼﻡ ﺍﻟﻮﺟﻪ ﷲ ﲟﺎ ﻳﺘﻀﻤﻦ‬
‫ ﻭﺃﻥ ﻧﻌﺒﺪﻩ‬،‫( ﺇﻻ ﺍﷲ‬2) ‫ ﺃﻥ ﻻ ﻧﻌﺒﺪ‬:‫( ﻭﻫﺬﺍﻥ ﺍﻷﺻﻼﻥ ﲨﺎﻉ ﺍﻟﺪﻳﻦ‬1) ‫( ﺍﳌﺄﻣﻮﺭ ﺑﻪ‬10) ‫ﺍﻟﺼﺎﱀ‬

. ٤٤ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬1)

. ٤٤ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬2)
. ١١١ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬3)
. ‫ ﻋﻨﻬﻢ ﺃﻳﻀﺎ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ‬4)
. ٥٣ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬5)
. ١٢٥ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬6)
. ١١٢ ، ١١١ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬7)
. ‫ ﻳﻘﺘﻀﻲ‬: (‫( ﰲ )ﺏ ﺝ ﺩ‬8)
. ‫ ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﻋﻤﺎ ﰲ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ‬، ‫ ﻗﺼﺪ ﺍﻟﻌﺒﺪ ﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻟﻪ ﻭﺣﺪﻩ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬9)
. ‫ ﺍﳌﺸﺮﻭﻉ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ‬10)

٨١٠
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻧﻌﺒﺪﻩ ﲟﺎ ﺷﺮﻉ‪ ،‬ﻻ ﻧﻌﺒﺪﻩ ﺑﺎﻟﺒﺪﻉ‪.‬‬

‫‪ÿ¾ÏmÎn/u‘ ÍoyŠ$t7ÏèÎ/ õ8ÎŽô³ç„ Ÿwur $[sÎ=»|¹ WxuKtã ö@yJ÷èu‹ù=sù ¾ÏmÎn/u‘ uä!$s)Ï9 (#qã_ö•tƒ tb%x. `yJsù‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫&‪ . (3) { ÇÊÊÉÈ #J‰tnr‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﻳﻘﻮﻝ ﰲ ﺩﻋﺎﺋﻪ )‪ " (4‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻞ ﻋﻤﻠﻲ‬
‫ﻛﻠﻪ ﺻﺎﳊﺎ‪ ،‬ﻭﺍﺟﻌﻠﻪ ﻟﻮﺟﻬﻚ ﺧﺎﻟﺼﺎ‪ ،‬ﻭﻻ ﲡﻌﻞ ﻷﺣﺪ ﻓﻴﻪ )‪ (5‬ﺷﻴﺌﺎ " )‪. (6‬‬
‫‪. (7) { 4‬‬ ‫‪WxuKtã ß`|¡ômr& ö/ä3•ƒr& öNä.uqè=ö7u‹Ï9‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬
‫ﻗﺎﻝ‪ " :‬ﺃﺧﻠﺼﻪ ﻭﺃﺻﻮﺑﻪ "‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﻠﻲ‪ ،‬ﻣﺎ ﺃﺧﻠﺼﻪ ﻭﺃﺻﻮﺑﻪ ؟ ﻗﺎﻝ‪ " :‬ﺇﻥ ﺍﻟﻌﻤﻞ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺧﺎﻟﺼﺎ ﻭﱂ ﻳﻜﻦ ﺻﻮﺍﺑﺎ ﱂ ﻳﻘﺒﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺻﻮﺍﺑﺎ ﻭﱂ ﻳﻜﻦ ﺧﺎﻟﺼﺎ ﱂ ﻳﻘﺒﻞ‪ ،‬ﺣﱴ‬
‫ﻳﻜﻮﻥ ﺧﺎﻟﺼﺎ ﺻﻮﺍﺑﺎ‪ ،‬ﻭﺍﳋﺎﻟﺺ )‪ (8‬ﺃﻥ ﻳﻜﻮﻥ ﷲ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺴﻨﺔ " )‪. (9‬‬
‫ﻭﻫﺬﺍﻥ ﺍﻷﺻﻼﻥ ﳘﺎ ﲢﻘﻴﻖ ﺍﻟﺸﻬﺎﺩﺗﲔ ﺍﻟﻠﺘﲔ ﳘﺎ ﺭﺃﺱ ﺍﻹﺳﻼﻡ‪ :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫)‪(11‬‬ ‫)‪(10‬‬
‫ﺗﺘﻀﻤﻦ‬ ‫ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﺈﻥ ﺍﻟﺸﻬﺎﺩﺓ ﷲ ﺑﺄﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‬ ‫ﺍﷲ‪ ،‬ﻭﺷﻬﺎﺩﺓ‬
‫ﺇﺧﻼﺹ ﺍﻹﳍﻴﺔ ﻟﻪ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﺘﺄﻟﻪ ﺍﻟﻘﻠﺐ ﻏﲑﻩ‪ ،‬ﻻ ﲝﺐ ﻭﻻ ﺧﻮﻑ ﻭﻻ ﺭﺟﺎﺀ‪ ،‬ﻭﻻ‬
‫)‪(12‬‬
‫ﻭﻻ ﺭﻏﺒﺔ ﻭﻻ ﺭﻫﺒﺔ؛ ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﺇﺟﻼﻝ ﻭﻻ ﺇﻛﺮﺍﻡ‬

‫)‪ (1‬ﰲ )ﺃ( ‪ :‬ﺍﳌﺄﻣﻮﻥ ﺑﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺃﻥ ﻻ ﻳﻌﺒﺪﻭﺍ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪ :‬ﺍﻵﻳﺔ ‪. ١١٠‬‬
‫)‪ (4‬ﰲ ﺩﻋﺎﺋﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (5‬ﰲ )ﺏ( ‪ :‬ﻓﻴﻬﺎ ‪.‬‬
‫)‪ (6‬ﱂ ﺃﺟﺪﻩ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢‬‬
‫)‪ (8‬ﰲ )ﺩ ﺏ( ‪ :‬ﻓﺎﳋﺎﻟﺺ ‪.‬‬
‫)‪ (9‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ﺑﺴﻨﺪﻩ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻷﺷﻌﺚ ﺃﻧﻪ ﲰﻊ ﺍﻟﻔﻀﻴﻞ ﻳﻘﻮﻝ ﺫﻟﻚ )‪. (٩٥ / ٨‬‬
‫)‪ (10‬ﰲ )ﻁ( ‪ :‬ﻭﺃﻥ ﳏﻤﺪﺍ ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ( ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻻ ﺇﻛﺒﺎﺭ ‪.‬‬

‫‪٨١١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺗﻌﺎﱃ‪. (1) { 4 ¬! ¼ã&—#à2 ß`ƒÏe$!$# tbqà6tƒur ×puZ÷GÏù šcqä3s? Ÿw 4Ó®Lym öNèdqè=ÏG»s%ur } :‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺪﻳﻦ ﷲ‪ ،‬ﻭﺑﻌﻀﻪ ﻟﻐﲑ ﺍﷲ )‪ (2‬ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻙ ﲝﺴﺐ ﺫﻟﻚ‪.‬‬
‫ﻭﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ‪ } :‬ﻣﻦ ﺃﺣﺐ ﷲ ﻭﺃﺑﻐﺾ‬

‫ﷲ‪ ،‬ﻭﺃﻋﻄﻰ ﷲ ﻭﻣﻨﻊ ﷲ؛ ﻓﻘﺪ ﺍﺳﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ { )‪. (4) (3‬‬

‫‪`tB Ĩ$¨Z9$# šÆÏBur‬‬ ‫ﻓﺎﳌﺆﻣﻨﻮﻥ ﳛﺒﻮﻥ ﷲ‪ ،‬ﻭﺍﳌﺸﺮﻛﻮﻥ ﳛﺒﻮﻥ ﻣﻊ ﺍﷲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪. (5) { 3 °! ${6ãm ‘‰x©r& (#þqãZtB#uä tûïÉ‹©9$#ur ( «!$# Éb=ßsx. öNåktXq™6Ïtä† #YŠ#y‰Rr& «!$# Èbrߊ `ÏB ä‹Ï‚-Gtƒ‬‬
‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﺑﺄﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺗﺘﻀﻤﻦ‪ :‬ﺗﺼﺪﻳﻘﻪ ﰲ ﻛﻞ ﻣﺎ ﺃﺧﱪ‪ ،‬ﻭﻃﺎﻋﺘﻪ ﰲ ﻛﻞ ﻣﺎ‬
‫ﺃﻣﺮ‪ .‬ﻓﻤﺎ )‪ (6‬ﺃﺛﺒﺘﻪ ﻭﺟﺐ ﺇﺛﺒﺎﺗﻪ‪ ،‬ﻭﻣﺎ ﻧﻔﺎﻩ ﻭﺟﺐ ﻧﻔﻴﻪ‪ ،‬ﻛﻤﺎ ﳚﺐ ﻋﻠﻰ ﺍﳋﻠﻖ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﷲ ﻣﺎ‬
‫ﺃﺛﺒﺘﻪ )‪ (7‬ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻳﻨﻔﻮﺍ ﻋﻨﻪ ﻣﺎ ﻧﻔﺎﻩ ﻋﻨﻪ ﻣﻦ ﳑﺎﺛﻠﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻓﻴﺨﻠﺼﻮﺍ ﻣﻦ‬
‫ﺍﻟﺘﻌﻄﻴﻞ ﻭﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﻭﻳﻜﻮﻧﻮﺍ )‪ (8‬ﰲ ﺇﺛﺒﺎﺕ ﺑﻼ ﺗﺸﺒﻴﻪ‪ ،‬ﻭﺗﱰﻳﻪ ﺑﻼ ﺗﻌﻄﻴﻞ‪ .‬ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﻣﺎ‬
‫ﺃﻣﺮ ﺑﻪ ﻭﺃﻥ ﻳﻨﺘﻬﻮﺍ )‪ (9‬ﻋﻤﺎ ‪‬ﻰ ﻋﻨﻪ‪ ،‬ﻭﳛﻠﻠﻮﺍ ﻣﺎ ﺣﻠﻠﻪ‪ ،‬ﻭﳛﺮﻣﻮﺍ ﻣﺎ ﺣﺮﻣﻪ؛ ﻓﻼ ﺣﺮﺍﻡ ﺇﻻ ﻣﺎ‬
‫ﺣﺮﻣﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻻ ﺩﻳﻦ ﺇﻻ ﻣﺎ ﺷﺮﻋﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٣٩‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻟﻐﲑﻩ ‪.‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (٢٥٢١‬ﺃﲪﺪ )‪. (٤٣٨/٣‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﻭﻧﻘﺼﺎﻧﻪ ‪ ،‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪، (٤٦٧٩‬‬
‫)‪ (٦٠ / ٥‬ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ‪ .‬ﻭﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺎﺧﺘﻼﻑ ﻳﺴﲑ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﺃﻭﺭﺩﻩ ﺍﳌﺆﻟﻒ ﰲ ﻛﺘﺎﺏ ﺻﻔﺔ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﺑﺎﺏ )‪ ، (٦٠‬ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (٢٥٢١‬ﻋﻦ ﺃﻧﺲ ﺍﳉﻬﲏ )‪ (٦٧٠ / ٤‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ " ‪.‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪ ﺃﻧﺲ ﺑﻦ ﻣﻌﺎﺫ ﺍﳉﻬﲏ )‪. (٤٤٠ ، ٤٣٨ / ٣‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٦٥‬‬
‫)‪ (6‬ﰲ )ﺝ ﺩ( ‪ :‬ﻓﻜﻞ ﻣﺎ ﺃﺛﺒﺘﻪ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻟﺮﺳﻮﻝ ﻟﺮﺑﻪ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﺧﲑ ﻋﻘﻴﺪﺓ ﰲ ﺇﺛﺒﺎﺕ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﺧﲑ ﻋﻘﻴﺪﺓ ﰲ ﺇﺛﺒﺎﺕ ‪.‬‬

‫‪٨١٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﳍﺬﺍ‪ ،‬ﺫﻡ ﺍﷲ ﺍﳌﺸﺮﻛﲔ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻷﻋﺮﺍﻑ ﻭﻏﲑﳘﺎ‪ ،‬ﻟﻜﻮ‪‬ﻢ ﺣﺮﻣﻮﺍ ﻣﺎ ﱂ‬

‫‪r&u‘sŒ $£JÏB ¬! (#qè=yèy_ur‬‬ ‫ﳛﺮﻣﻪ ﺍﷲ‪ ،‬ﻭﻟﻜﻮ‪‬ﻢ ﺷﺮﻋﻮﺍ ﺩﻳﻨﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬‬

‫‪ (1) { $Y7ŠÅÁtR ÉO»yè÷RF{$#ur Ï^ö•ysø9$# šÆÏB‬ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﻣﺎ ﺫﻛﺮﻩ ﰲ ﺻﺪﺭ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪،‬‬

‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } &‪. (2) { 4 ª!$# ÏmÎ/ .bsŒù'tƒ öNs9 $tB ÉúïÏe$!$# z`ÏiB Oßgs9 (#qããuŽŸ° (#às¯»Ÿ2uŽà° óOßgs9 ÷Pr‬‬

‫)‪¾ÏmÏRøŒÎ*Î/ «!$# ’n<Î) $·ŠÏã#yŠur ÇÍÎÈ #\•ƒÉ‹tRur #ZŽÅe³t6ãBur #Y‰Îg»x© y7»oYù=y™ö‘r& !$¯RÎ‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ ‪} r‬‬

‫‪ (3) { ÇÍÏÈ #ZŽ•ÏY•B %[`#uŽÅ‬ﻓﺄﺧﱪﻩ )‪ (4‬ﺃﻧﻪ ﺃﺭﺳﻠﻪ ﺩﺍﻋﻴﺎ ﺇﻟﻴﻪ ﺑﺈﺫﻧﻪ )‪ (5‬ﻓﻤﻦ ﺩﻋﺎ ﺇﱃ ﻏﲑ ﺍﷲ ﻓﻘﺪ‬ ‫‪ur‬‬

‫ﺃﺷﺮﻙ‪ ،‬ﻭﻣﻦ ﺩﻋﺎ ﺇﻟﻴﻪ ﺑﻐﲑ ﺇﺫﻧﻪ ﻓﻘﺪ ﺍﺑﺘﺪﻉ‪ ،‬ﻭﺍﻟﺸﺮﻙ ﺑﺪﻋﺔ‪ ،‬ﻭﺍﳌﺒﺘﺪﻉ ﻳﺆﻭﻝ ﺇﱃ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﱂ‬
‫‪öNßguZ»t6÷dâ‘ur öNèdu‘$t6ômr& (#ÿrä‹sƒªB$#‬‬ ‫ﻳﻮﺟﺪ ﻣﺒﺘﺪﻉ ﺇﻻ ﻭﻓﻴﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫&‪4 uqèd žwÎ) tm»s9Î) Hw ( #Y‰Ïmºur $Yg»s9Î) (#ÿr߉ç6÷èu‹Ï9 žwÎ) (#ÿrã•ÏBé& !$tBur zNtƒö•tB šÆö/$# yx‹Å¡yJø9$#ur «!$# Âcrߊ `ÏiB $\/$t/ö‘r‬‬

‫ﻭﻛﺎﻥ ﻣﻦ ﺇﺷﺮﺍﻛﻬﻢ ‪‬ﻢ‪ :‬ﺃ‪‬ﻢ ﺃﺣﻠﻮﺍ ﳍﻢ ﺍﳊﺮﺍﻡ‬ ‫)‪(6‬‬

‫„‪{ ÇÌÊÈ šcqà2Ì•ô±ç‬‬ ‫™‪$£Jtã ¼çmoY»ysö7ß‬‬

‫ﻓﺄﻃﺎﻋﻮﻫﻢ )‪ (7‬ﻭﺣﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ﻓﺄﻃﺎﻋﻮﻫﻢ‪.‬‬

‫‪$tB tbqãBÌh•ptä† Ÿwur Ì•ÅzFy$# ÏQöqu‹ø9$$Î/ Ÿwur «!$$Î/ šcqãZÏB÷sムŸw šúïÏ%©!$# (#qè=ÏG»s%‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫‪`tã sptƒ÷“Éfø9$# (#qäÜ÷èム4Ó®Lym |=»tFÅ6ø9$# (#qè?ré& šúïÏ%©!$# z`ÏB Èd,ysø9$# tûïÏŠ šcqãYƒÏ‰tƒ Ÿwur ¼ã&è!qß™u‘ur ª!$# tP§•ym‬‬

‫‪ (8) { ÇËÒÈ šcrã•Éó»|¹ öNèdur 7‰tƒ‬ﻓﻘﺮﻥ ﺑﻌﺪﻡ ﺇﳝﺎ‪‬ﻢ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ )‪ (1‬ﺍﻵﺧﺮ‪ :‬ﺃ‪‬ﻢ ﻻ ﳛﺮﻣﻮﻥ ﻣﺎ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٣٦‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ‪. ٢١‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٤٦ ، ٤٥‬‬
‫)‪ (4‬ﰲ )ﺩ ﺏ( ‪ :‬ﻓﺄﺧﱪ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ( ﺯﺍﺩ ‪ :‬ﻭﺳﺮﺍﺟﺎ ﻣﻨﲑﺍ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٣١‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﻓﺄﺿﻠﻮﻫﻢ ‪ ،‬ﻭﰲ )ﺃ ( ‪ :‬ﻓﺄﺧﻠﻮﻩ ‪ ،‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺴﺎﺥ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٩‬‬

‫‪٨١٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺣﺮﻣﻪ ﺍﷲ )‪ (2‬ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻻ ﻳﺪﻳﻨﻮﻥ ﺩﻳﻦ ﺍﳊﻖ‪.‬‬

‫)‪(3‬‬
‫ﻋﻦ ﺍﷲ‪،‬‬ ‫ﻭﺍﳌﺆﻣﻨﻮﻥ ﺻﺪﻗﻮﺍ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺃﺧﱪ ﺑﻪ‬
‫)‪(4‬‬
‫ﻭﺃﻃﺎﻋﻮﻩ ﻓﻴﻤﺎ ﺃﻣﺮ ﻭ‪‬ﻰ‪ ،‬ﻭﺣﻠﻞ ﻭﺣﺮﻡ‪،‬‬ ‫ﻭﻋﻦ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻓﺂﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﻓﺤﺮﻣﻮﺍ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺩﺍﻧﻮﺍ ﺩﻳﻦ ﺍﳊﻖ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻳﺄﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ‬
‫ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﳛﻞ ﳍﻢ ﺍﻟﻄﻴﺒﺎﺕ ﻭﳛﺮﻡ ﻋﻠﻴﻬﻢ ﺍﳋﺒﺎﺋﺚ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺑﻜﻞ ﻣﻌﺮﻭﻑ‪،‬‬
‫ﻭ‪‬ﺎﻫﻢ ﻋﻦ ﻛﻞ ﻣﻨﻜﺮ‪ ،‬ﻭﺃﺣﻞ ﳍﻢ ﻛﻞ ﻃﻴﺐ‪ ،‬ﻭﺣﺮﻡ ﻋﻠﻴﻬﻢ ﻛﻞ ﺧﺒﻴﺚ‪.‬‬
‫ﻭﻟﻔﻆ ﺍﻹﺳﻼﻡ‪ :‬ﻳﺘﻀﻤﻦ ﺍﻻﺳﺘﺴﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ‪ ،‬ﻭﻳﺘﻀﻤﻦ ﺍﻹﺧﻼﺹ‪ (5) ،‬ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪ . (6) { @@ã_t•Ïj9 $VJn=y™ Wxã_u‘ur tbqÝ¡Å3»t±tFãB âä!%x.uŽà°‬ﻓﻼ ﺑﺪ ﰲ‬ ‫‪ÏmŠÏù Wxã_§‘ WxsWtB ª!$# z>uŽŸÑ‬‬ ‫}‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺗﺮﻙ ﺍﻻﺳﺘﺴﻼﻡ ﳌﺎ ﺳﻮﺍﻩ‪ ،‬ﻭﻫﺬﺍ ﺣﻘﻴﻘﺔ ﻗﻮﻟﻨﺎ‪ " :‬ﻻ ﺇﻟﻪ‬
‫)‪(8‬‬
‫ﻣﺸﺮﻙ‪ ،‬ﻭﺍﷲ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ‪ ،‬ﻭﻣﻦ ﱂ‬ ‫ﺇﻻ ﺍﷲ )‪ " (7‬ﻓﻤﻦ ﺍﺳﺘﺴﻠﻢ ﷲ ﻭﻟﻐﲑﻩ ﻓﻬﻮ‬
‫‪4 ö/ä3s9 ó=ÉftGó™r& þ’ÎTqãã÷Š$# ãNà6š/u‘ tA$s%ur‬‬ ‫ﻳﺴﺘﺴﻠﻢ ﻟﻪ ﻓﻬﻮ ﻣﺴﺘﻜﱪ ﻋﻦ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫)‪. (9) { ÇÏÉÈ šúïÌ•Åz#yŠ tL©èygy_ tbqè=äzô‰u‹y™ ’ÎAyŠ$t6Ïã ô`tã tbrçŽÉ9õ3tGó¡o„ šúïÏ%©!$# ¨bÎ‬‬

‫ﻭﺛﺒﺖ ﻋﻨﻪ ‪ r‬ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻗﺎﻝ‪ } :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﻛﱪ‪،‬‬
‫ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ "‪ .‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺍﻟﺮﺟﻞ ﳛﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺛﻮﺑﻪ ﺣﺴﻨﺎ‪ ،‬ﻭﻧﻌﻠﻪ ﺣﺴﻨﺎ‪ ،‬ﺃﻓﻤﻦ ﺍﻟﻜﱪ ﺫﺍﻙ ؟ ﻓﻘﺎﻝ‪ " :‬ﻻ‪ ،‬ﺇﻥ ﺍﷲ ﲨﻴﻞ ﳛﺐ ﺍﳉﻤﺎﻝ‪،‬‬

‫)‪ (1‬ﰲ )ﺃ ﻁ ( ‪ :‬ﻭﺑﺎﻟﻴﻮﻡ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻣﺎ ﺣﺮﻣﻪ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﰲ )ﻁ( ‪ :‬ﻣﺎ ﺣﺮﻣﻪ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ‪.‬‬
‫)‪ (3‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﺎﻗﻂ ﻣﻦ )ﺝ ﺩ( ‪ ،‬ﻭﻭﺿﻊ ﺑﺪﻟﻪ ‪ :‬ﰲ ﺑﺎﺏ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪.‬‬
‫)‪ (4‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﺎﻗﻂ ﻣﻦ )ﺝ ﺩ( ‪ ،‬ﻭﻭﺿﻊ ﺑﺪﻟﻪ ‪ :‬ﰲ ﺑﺎﺏ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪.‬‬
‫)‪ (5‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﺎﻗﻂ ﻣﻦ )ﺝ ﺩ( ‪ ،‬ﻭﻭﺿﻊ ﺑﺪﻟﻪ ‪ :‬ﰲ ﺑﺎﺏ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٩‬‬
‫)‪ (7‬ﰲ )ﺏ( ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ‪.‬‬
‫)‪) (8‬ﺃ( ‪ :‬ﻫﻮ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪ :‬ﺍﻵﻳﺔ ‪. ٦٠‬‬

‫‪٨١٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

:‫ ﻭﻏﻤﻂ ﺍﻟﻨﺎﺱ‬،‫ ﺟﺤﺪﻩ ﻭﺩﻓﻌﻪ‬:‫( ﺍﳊﻖ‬3) ‫ ﺑﻄﺮ‬. (2) (1) { ‫ ﻭﻏﻤﻂ ﺍﻟﻨﺎﺱ‬،‫ ﺑﻄﺮ ﺍﳊﻖ‬:‫ﺍﻟﻜﱪ‬
.‫ﺍﺯﺩﺭﺍﺅﻫﻢ ﻭﺍﺣﺘﻘﺎﺭﻫﻢ‬
:‫ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻧﻌـﺖ ﺍﻟﻴﻬـﻮﺩ‬،‫ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻮﺻﻮﻓﻮﻥ ﺑﺎﻟﺸﺮﻙ‬،‫ﻓﺎﻟﻴﻬﻮﺩ ﻣﻮﺻﻮﻓﻮﻥ ﺑﺎﻟﻜﱪ‬
. (4) { ÇÑÐÈ šcqè=çGø)s? $Z)ƒÌ•sùur ÷Läêö/¤‹x. $Z)ƒÌ•xÿsù ÷Län÷Žy9õ3tFó™$# ãNä3Ý¡àÿRr& #“uqöksE Ÿw $yJÎ/ 7Aqß™u‘ öNä.uä!%y` $yJ¯=ä3sùr& }

šÆö/$# yx‹Å¡yJø9$#ur «!$# Âcrߊ `ÏiB $\/$t/ö‘r& öNßguZ»t6÷dâ‘ur öNèdu‘$t6ômr& (#ÿrä‹sƒªB$# } :‫ﻭﻗﺎﻝ ﰲ ﻧﻌﺖ ﺍﻟﻨﺼﺎﺭﻯ‬

. (5) { ÇÌÊÈ šcqà2Ì•ô±ç„ $£Jtã ¼çmoY»ysö7ß™ 4 uqèd žwÎ) tm»s9Î) Hw ( #Y‰Ïmºur $Yg»s9Î) (#ÿr߉ç6÷èu‹Ï9 žwÎ) (#ÿrã•ÏBé& !$tBur zNtƒö•tB

4’n<Î) (#öqs9$yès? É=»tGÅ3ø9$# Ÿ@÷dr'¯»tƒ ö@è% } :‫ﺍﻟﻨﺼﺎﺭﻯ‬ (6)

‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳﻴﺎﻕ ﺧﻄﺎﺏ‬
`ÏiB $\/$t/ö‘r& $³Ò÷èt/ $uZàÒ÷èt/ x‹Ï‚-Gtƒ Ÿwur $\«ø‹x© ¾ÏmÎ/ x8ÎŽô³èS Ÿwur ©!$# žwÎ) y‰ç7÷ètR žwr& ö/ä3uZ÷•t/ur $uZoY÷•t/ ¥ä!#uqy™ 7pyJÎ=Ÿ2

. (7) { ÇÏÍÈ šcqßJÎ=ó¡ãB $¯Rr'Î/ (#r߉ygô©$# (#qä9qà)sù (#öq©9uqs? bÎ*sù 4 «!$# Èbrߊ

«!$$Î/ $¨YtB#uä (#þqä9qè% } :‫ﻭﺧﻄﺎﺑﻪ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ‬ (8)

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻴﺎﻕ ﺗﻘﺮﻳﺮﻩ ﻟﻺﺳﻼﻡ‬
4Óy›qãB u’ÎAré& !$tBur ÅÞ$t6ó™F{$#ur z>qà)÷ètƒur t,»ysó™Î)ur Ÿ@ŠÏè»oÿôœÎ)ur zO¿Ïdºt•ö/Î) #’n<Î) tAÌ“Ré& !$tBur $uZøŠs9Î) tAÌ“Ré& !$tBur

‫( ﺇﱃ‬9) { ÇÊÌÏÈ tbqãKÎ=ó¡ãB ¼çms9 ß`øtwUur óOßg÷YÏiB 7‰tnr& tû÷üt/ ä-Ìh•xÿçR Ÿw óOÎgÎn/§‘ `ÏB šcq–ŠÎ;¨Y9$# u’ÎAré& !$tBur 4Ó|¤ŠÏãur

. (١٩٩٩) ‫ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‬، (٩١) ‫( ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ‬1)

‫ ﻛﺘﺎﺏ‬، ‫ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬. (٩٣ / ١) ، (٩١) ‫ ﺣﺪﻳﺚ ﺭﻗﻢ‬، ‫ ﺑﺎﺏ ﲢﺮﱘ ﺍﻟﻜﱪ ﻭﺑﻴﺎﻧﻪ‬، ‫ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‬، ‫( ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬2)
، ‫ ﻭﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ‬. (٣٥٠ / ٤) ، (٤٠٩٠) ‫ ﺣﺪﻳﺚ ﺭﻗﻢ‬، ‫ ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﱪ‬، ‫ﺍﻟﻠﺒﺎﺱ‬
. (٣٦١ / ٤) ، (١٩٩٩) ‫ ﺣﺪﻳﺚ ﺭﻗﻢ‬، ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﱪ‬
. ‫ ﻓﺒﻄﺮ‬: (‫( ﰲ )ﺏ‬3)
. ٨٧ ‫ ﻣﻦ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬4)
. ٣١ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬5)
. ‫ ﺍﻟﻜﻼﻡ ﻣﻊ ﺍﻟﻨﺼﺎﺭﻯ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬6)
. ٦٤ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬7)
. ‫ ﺗﻘﺮﻳﺮ ﺍﻹﺳﻼﻡ‬: (‫( ﰲ )ﺏ ﻁ‬8)
. ١٣٦ : ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‬9)

٨١٥
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫&‪÷rr& #·Šqèd (#qçR%x. xÞ$t7ó™F{$#ur šUqà)÷ètƒur šY»ysó™Î)ur Ÿ@‹Ïè»yJó™Î)ur zO¿Ïdºt•ö/Î) ¨bÎ) tbqä9qà)s? ôQr‬‬ ‫ﻗﻮﻟﻪ‪} :‬‬
‫‪@@Ïÿ»tóÎ/ ª!$# $tBur 3 «!$# šÆÏB ¼çny‰YÏã ¸oy‰»ygx© zOtGx. `£JÏB ãNn=øßr& ô`tBur 3 ª!$# ÏQr& ãNn=ôãr& öNçFRr&uä ö@è% 3 3“t•»|ÁtR‬‬

‫‪. (1) { ÇÊÍÉÈ tbqè=yJ÷ès? $£Jtã‬‬

‫ﺃﺻﻞ ﺩﻳﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﺣﺪ ﻭﺇﳕﺎ ﺗﻨﻮﻋﺖ ﺍﻟﺸﺮﺍﺋﻊ‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ )‪ (2‬ﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﺇﳕﺎ )‪ (3‬ﺗﻨﻮﻋﺖ ﺍﻟﺸﺮﺍﺋﻊ؛ ﻗﺎﻝ‬
‫} ﺍﻷﻧﺒﻴﺎﺀ ﺇﺧﻮﺓ‬ ‫)‪(4‬‬
‫ﺍﻟﻨﱯ ‪ r‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ } :‬ﺇﻧﺎ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺩﻳﻨﻨﺎ ﻭﺍﺣﺪ {‬

‫ﻟﻌﻼﺕ { )‪ } (1) (5‬ﻭﺃﻧﺎ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﺑﺎﺑﻦ ﻣﺮﱘ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﻧﱯ { )‪. (3) (2‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺎﺕ ‪ . ١٤٠-١٣٦‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺧﺎﻟﻒ ﺍﻟﻨﺴﺦ ﰲ ﺳﺮﺩ ﺍﻵﻳﺎﺕ ‪ .‬ﺭﺍﺟﻊ ‪) :‬ﺹ ‪(٤٥٥‬ﻣﻦ‬
‫ﺍﳌﻄﺒﻮﻋﺔ ‪.‬‬
‫)‪ (2‬ﺍﻟﺬﻱ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺇﻥ ‪.‬‬
‫)‪ (4‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺃﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ :‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺑﺎﺏ )‪ ، (٤٨‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ‬
‫)‪ (٤٧٨ ، ٤٧٧ / ٦) ، (٣٤٤٣) ، (٣٤٤٢‬ﻣﻦ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ ،‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ ‪ ،‬ﺑﺎﺏ‬
‫ﻓﻀﺎﺋﻞ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ . (١٨٣٧ / ٤) ، (٢٣٦٥‬ﻭﺍﻟﻌﻼﺕ ‪ :‬ﺍﻟﻀﺮﺍﺋﺮ ‪ ،‬ﻓﺄﻭﻻﺩ ﺍﻟﻌﻼﺕ‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻣﻬﺎ‪‬ﻢ ﺷﱴ ﻭﺃﺑﻮﻫﻢ ﻭﺍﺣﺪ ‪.‬‬
‫)‪ (5‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (٣٢٥٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ )‪ ، (٢٣٦٥‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ )‪ ، ( ١٤٩‬ﻛﺘﺎﺏ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ) ‪ ، (١٥٤٢‬ﻛﺘﺎﺏ ﺍﻟﺴﲑ )‪ ، ( ١٥٥٣ ، ١٥٥٣‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺰﻫﺪ )‪ ، (٢٣٩٨‬ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (٢٤٣٤‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ )‪ ، (٢٦٨٢‬ﻛﺘﺎﺏ ﺍﻷﻣﺜﺎﻝ‬
‫)‪ ، (٢٨٦٢‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (٣٣٤٠‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ )‪ ، (٣٦٨٩ ، ٣٦٤٩‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﻛﺘﺎﺏ ﺍﻟﺴﻬﻮ‬
‫)‪ ، (١٢١٨‬ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ )‪ ، (١٣٧٤‬ﻛﺘﺎﺏ ﺍﳋﻴﻞ )‪ ، ( ٣٥٦٥‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﻉ ﻭﺍﻟﻌﺘﲑﺓ ) ‪ ، (٤٢٢٥‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ )‪ ، ( ٤٣٥٩ ، ٤٣٥٨‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ )‪ ، ( ٤٥٠‬ﻛﺘﺎﺏ ﺍﳌﺴﺎﺟﺪ ) ‪ ، (٦٩٤‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‬
‫ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ )‪ ، (١٥٣١ ، ١٥٠٨ ، ١٠٤٧‬ﻛﺘﺎﺏ ﺍﻟﺼﻮﻡ )‪ ، (٢٤٠٨‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ )‪، ٣٥٤٥ ، ٣٥٢٧‬‬
‫‪ ، (٣٥٥٧‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ )‪ ، (٣٦٤١‬ﻛﺘﺎﺏ ﺍﻟﻄﺐ )‪ ، (٣٩٠٩‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ )‪ ، (٣٩٣‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ )‪، ٤٦٦٨‬‬
‫‪ ، (٤٦٧٥‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ )‪ ، (٥٢٦٦ ، ٥٢٦٥ ، ٤٩٥٠‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ )‪ ، (٩٣٠‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎﺏ ﺇﻗﺎﻣﺔ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٠٨٥‬ﻛﺘﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (١٦٣٧ ، ١٦٣٦‬ﻛﺘﺎﺏ ﺍﳌﻘﺪﻣﺔ )‪ ، (٢٢٣‬ﻛﺘﺎﺏ‬
‫ﺍﳌﻨﺎﺳﻚ )‪ ، (٢٩٣٩‬ﻛﺘﺎﺏ ﺍﻟﺼﻴﺪ )‪ ، (٣٢٢٥‬ﻛﺘﺎﺏ ﺍﻷﻃﻌﻤﺔ )‪ ، (٣٣١٨‬ﻛ ﺘﺎﺏ ﺍﻟﻔﱳ )‪، ٤٠٢٤ ، ٤٠٢٣‬‬
‫‪ ، ( ٤٠٧٧ ، ٤٠٢٥‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ) ‪ ، ( ٤٣١٣ ، ٤٣٠١‬ﻣﺴﻨﺪ ﺃﲪﺪ )‪ ، ( ٤٣٧ /٢ ، ٤٠٦ / ٢‬ﺳﻨﻦ‬

‫‪٨١٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺪﻳﻨﻬﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﻫﻮ )‪ (4‬ﻳﻌﺒﺪ ﰲ ﻛﻞ ﻭﻗﺖ ﲟﺎ ﺃﻣﺮ‬
‫ﺑﻪ )‪ (5‬ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺩﻳﻦ )‪ (6‬ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪.‬‬
‫)‪(7‬‬
‫ﻛﺘﻨﻮﻉ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﻜﻤﺎ‬ ‫ﻭﺗﻨﻮﻉ ﺍﻟﺸﺮﺍﺋﻊ ﰲ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻣﻦ ﺍﳌﺸﺮﻭﻉ‬
‫ﺃﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﳏﻤﺪﺍ ‪ (8) r‬ﻫﻮ ﺩﻳﻦ ﻭﺍﺣﺪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻗﺪ ﻛﺎﻥ ﰲ ﻭﻗﺖ‬
‫ﳚﺐ ﺍﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻛﻤﺎ ﺃﻣﺮ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺬﻟﻚ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺑﺒﻀﻌﺔ ﻋﺸﺮ‬
‫)‪(9‬‬
‫ﻓﺎﻟﺪﻳﻦ ﻭﺍﺣﺪ ﻭﺇﻥ‬ ‫ﺷﻬﺮﺍ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﳚﺐ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﳛﺮﻡ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﺼﺨﺮﺓ‬
‫ﺗﻨﻮﻋﺖ ﺍﻟﻘﺒﻠﺔ ﰲ ﻭﻗﺘﲔ ﻣﻦ ﺃﻭﻗﺎﺗﻪ‪ ،‬ﻓﻬﻜﺬﺍ ﺷﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺴﺒﺖ‪ ،‬ﰒ ﻧﺴﺦ‬
‫ﺫﻟﻚ ﻭﺷﺮﻉ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻻﺟﺘﻤﺎﻉ )‪ (10‬ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺍﺟﺒﺎ ﺇﺫ ﺫﺍﻙ‪ ،‬ﰒ ﺻﺎﺭ ﺍﻟﻮﺍﺟﺐ ﻫﻮ‬
‫ﺍﻻﺟﺘﻤﺎﻉ )‪ (11‬ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺣﺮﻡ ﺍﻻﺟﺘﻤﺎﻉ ﻳﻮﻡ )‪ (12‬ﺍﻟﺴﺒﺖ‪.‬‬
‫)‪(13‬‬
‫ﻭﻣﻦ ﱂ ﻳﺪﺧﻞ ﰲ‬ ‫ﻓﻤﻦ ﺧﺮﺝ ﻋﻦ ﺷﺮﻳﻌﺔ ﻣﻮﺳﻰ ﻗﺒﻞ ﺍﻟﻨﺴﺦ‪ ،‬ﱂ ﻳﻜﻦ ﻣﺴﻠﻤﺎ‪.‬‬
‫ﺷﺮﻳﻌﺔ ﳏﻤﺪ ‪ r‬ﺑﻌﺪ ﺍﻟﻨﺴﺦ ﱂ ﻳﻜﻦ ﻣﺴﻠﻤﺎ‪.‬‬

‫ﺍﻟﺪﺍﺭﻣﻲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ )‪ ، ( ١٥٧٢‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ )‪ ، (٢٧٨٣‬ﻛﺘﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ )‪، ٢٩٢٣ ، ٢٩١٨ ، ٢٩١٧‬‬
‫‪ ، (٢٩٤٧‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ )‪ ، (٣٣٦٩‬ﻛﺘﺎﺏ ﺍﳌﻘﺪﻣﺔ )‪. (٤٦ ، ٣٤٢‬‬
‫)‪ (1‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (٣٢٥٨‬ﻣﺴﻠﻢ ﺍﻟﻔﻀﺎﺋﻞ )‪ ، (٢٣٦٥‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪. (٤٦٧٥‬‬
‫)‪ (3‬ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ (4‬ﰲ )ﺩ( ‪ :‬ﻭﻳﻌﺒﺪ ‪.‬‬
‫)‪ (5‬ﺑﻪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (6‬ﺩﻳﻦ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻣﻦ ﺍﻟﻔﺮﻭﻉ ‪ .‬ﻭﰲ )ﻁ( ‪ :‬ﰲ ﺍﻟﻔﺮﻭﻉ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ‪.‬‬
‫)‪ (9‬ﻳﻌﲎ ﺍﻟﱵ ﺑﺒﻴﺖ ﺍﳌﻘﺪﺱ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻓﻜﺎﻥ ﺗﻌﻈﻴﻢ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺍﺟﺒﺎ ﺇﺫ ﺫﺍﻙ ‪.‬‬
‫)‪ (11‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻫﻮ ﺗﻌﻈﻴﻢ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ( ‪) :‬ﻫﻮ( ‪ ،‬ﺑﺪﻝ )ﻳﻮﻡ( ‪ .‬ﻭﺃﻇﻨﻪ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (13‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﱂ ﻳﺸﺮﻉ ﺍﷲ ﻟﻨﱯ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺝ ﺩ( ‪.‬‬

‫‪٨١٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

z`ÏiB Nä3s9 tíuŽŸ° * } :‫ ﻗﺎﻝ ﺗﻌﺎﱃ‬،‫ﻭﱂ ﻳﺸﺮﻉ ﺍﷲ ﻟﻨﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻥ ﻳﻌﺒﺪ ﻏﲑ ﺍﷲ ﺍﻟﺒﺘﺔ‬
(#qãKŠÏ%r& ÷br& ( #Ó|¤ŠÏãur 4Óy›qãBur tLìÏdºt•ö/Î) ÿ¾ÏmÎ/ $uZøŠ¢¹ur $tBur y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$#ur %[nqçR ¾ÏmÎ/ 4Óœ»ur $tB ÈûïÏe$!$#

. (1) { 4 ÏmøŠs9Î) öNèdqããô‰s? $tB tûüÏ.ÎŽô³ßJø9$# ’n?tã uŽã9x. 4 ÏmŠÏù (#qè%§•xÿtGs? Ÿwur tûïÏe$!$#
.‫ﻓﺄﻣﺮ ﺍﻟﺮﺳﻞ ﺃﻥ ﻳﻘﻴﻤﻮﺍ ﺍﻟﺪﻳﻦ ﻭﻻ ﻳﺘﻔﺮﻗﻮﺍ ﻓﻴﻪ‬
ÇÎÊÈ ×LìÎ=tæ tbqè=yJ÷ès? $yJÎ/ ’ÎoTÎ) ( $·sÎ=»|¹ (#qè=uHùå$#ur ÏM»t6Íh‹©Ü9$# z`ÏB (#qè=ä. ã@ß™”•9$# $pkš‰r'¯»tƒ } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬

. (2) { ÇÎËÈ Èbqà)¨?$$sù öNà6š/u‘ O$tRr&ur Zoy‰Ïnºur Zp¨Bé& óOä3çF¨Bé& ÿ¾ÍnÉ‹»yd ¨bÎ)ur

Ÿ@ƒÏ‰ö7s? Ÿw 4 $pköŽn=tæ }¨$¨Z9$# t•sÜsù ÓÉL©9$# «!$# |Nt•ôÜÏù 4 $Zÿ‹ÏZym ÈûïÏe$#Ï9 y7ygô_ur óOÏ%r'sù } :‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
(3)
çnqà)¨?$#ur Ïmø‹s9Î) tûüÎ6•ÏYãB * ÇÌÉÈ tbqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& ÆÅ3»s9ur ÞOÍhŠs)ø9$# ÚúïÏe$!$# š•Ï9ºsŒ 4 «!$# È,ù=yÜÏ9

‘@ä. ( $Yèu‹Ï© (#qçR%Ÿ2ur öNßguZƒÏŠ (#qè%§•sù šúïÏ%©!$# z`ÏB ÇÌÊÈ tûüÅ2ÎŽô³ßJø9$# šÆÏB (#qçRqä3s? Ÿwur no4qn=¢Á9$# (#qßJŠÏ%r&ur

. (4) { ÇÌËÈ tbqãmÌ•sù öNÍkö‰y‰s9 $yJÎ/ ¥>÷“Ïm

tbqä9#t“tƒ Ÿwur } :‫ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‬،‫ ﻭﺃﻫﻞ ﺍﻹﺧﻼﺹ ﻣﺘﻔﻘﻮﻥ‬،‫ﻓﺄﻫﻞ ﺍﻹﺷﺮﺍﻙ ﻣﺘﻔﺮﻗﻮﻥ‬

،‫ﻓﺄﻫﻞ ﺍﻟﺮﲪﺔ ﻣﺘﻔﻘﻮﻥ ﳎﺘﻤﻌﻮﻥ‬ (5)

{ 3 óOßgs)n=yz y7Ï9ºs%Î!ur 4 y7•/u‘ zMÏm§‘ `tB žwÎ) ÇÊÊÑÈ šúüÏÿÎ=tGøƒèC

.‫ﻭﺍﳌﺸﺮﻛﻮﻥ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ‬

‫ ﻳﻔﺘﺮﻕ ﺃﻫﻠﻪ؛ ﻓﻜﺎﻥ ﻟﻜﻞ ﻗﻮﻡ ﻣﻦ ﻣﺸﺮﻛﻲ‬،‫ﻭﳍﺬﺍ ﲡﺪ ﻣﺎ ﺃﺣﺪﺙ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ‬
.‫( ﻭﻳﺸﺮﻛﻮﻥ ﺑﻪ‬6) ‫ ﻓﻴﻘﺮﺑﻮﻥ ﻟﻪ ﻭﻳﺴﺘﺸﻔﻌﻮﻥ ﺑﻪ‬،‫ ﻳﺘﺨﺬﻭﻧﻪ ﻧﺪﺍ ﻣﻦ ﺩﻭﻥ ﺍﷲ‬،‫ﺍﻟﻌﺮﺏ ﻃﺎﻏﻮﺕ‬

. ١٣ ‫ ﺍﻵﻳﺔ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‬1)

. ٥٢ ، ٥١ ‫ ﺍﻵﻳﺘﺎﻥ‬: ‫( ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‬2)
. ‫ ﰒ ﻗﺎﻝ‬: ‫( ﺑﻘﻮﻟﻪ‬٣١)‫( ﻭ‬٣٠) ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻓﺼﻞ ﺑﲔ ﺍﻵﻳﺘﲔ‬3)
. ٣٢-٣٠ ‫ ﺍﻵﻳﺎﺕ‬: ‫( ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬4)
. ١١٩ ، ١١٨ ‫ ﻣﻦ ﺍﻵﻳﺘﲔ‬: ‫( ﺳﻮﺭﺓ ﻫﻮﺩ‬5)
. ‫ ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ‬: ‫( ﰲ ﺍﳌﻄﺒﻮﻋﺔ‬6)

٨١٨
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻭﻫﺆﻻﺀ ﻳﻨﻔﺮﻭﻥ ﻋﻦ ﻃﺎﻏﻮﺕ ﻫﺆﻻﺀ‪ ،‬ﺑﻞ‬ ‫ﻭﻫﺆﻻﺀ ﻳﻨﻔﺮﻭﻥ ﻋﻦ ﻃﺎﻏﻮﺕ ﻫﺆﻻﺀ‪ ،‬ﻭﻫﺆﻻﺀ‬
‫ﻗﺪ ﻳﻜﻮﻥ ﻷﻫﻞ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﺷﺮﻳﻌﺔ ﻟﻴﺴﺖ ﻟﻶﺧﺮﻳﻦ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺬﻳﻦ‬
‫ﻳﻬﻠﻮﻥ )‪ (2‬ﳌﻨﺎﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻳﺘﺤﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ‪ ،‬ﺣﱴ ﺃﻧﺰﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ (3) { ( «!$# ͬ̕!$yèx© `ÏB nourö•yJø9$#ur $xÿ¢Á9$# ¨bÎ) * } :‬ﺍﻵﻳﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﲡﺪ ﻣﻦ ﻳﺘﺨﺬ ﺷﻴﺌﺎ ﻣﻦ ﳓﻮ )‪ (4‬ﺍﻟﺸﺮﻙ‪ ،‬ﻛﺎﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻭﺁﺛﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻟﺼﺎﳊﲔ ﻣﺴﺎﺟﺪ‪ ،‬ﲡﺪ ﻛﻞ ﻗﻮﻡ ﻳﻘﺼﺪﻭﻥ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻟﺘﻮﺟﻪ ﻣﻦ ﻻ ﺗﻌﻈﻤﻪ‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﲞﻼﻑ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻌﺒﺪﻭﻥ ﺍﷲ ﻻ ﻳﺸﺮﻛﻮﻥ ﺑﻪ‪ ،‬ﰲ ﺑﻴﻮﺗﻪ ﺍﻟﱵ ﻗﺪ ﺃﺫﻥ ﺍﷲ ﺃﻥ‬
‫)‪(5‬‬
‫ﺣﺼﻞ‬ ‫ﺗﺮﻓﻊ ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺟﻌﻠﺖ ﳍﻢ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ‪ .‬ﻭﺇﻥ‬
‫)‪(6‬‬
‫ﰲ ﺷﻲﺀ ﳑﺎ ﻳﺴﻮﻍ ﻓﻴﻪ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﱂ ﻳﻮﺟﺐ ﺫﻟﻚ ﺗﻔﺮﻗﺎ ﻭﻻ ﺍﺧﺘﻼﻓﺎ‪ ،‬ﺑﻞ‬ ‫ﺑﻴﻨﻬﻢ ﺗﻨﺎﺯﻉ‬
‫ﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﳌﺼﻴﺐ ﻣﻨﻬﻢ ﻟﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﺃﻥ ﺍ‪‬ﺘﻬﺪ ﺍﳌﺨﻄﺊ ﻟﻪ ﺃﺟﺮ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﺧﻄﺆﻩ‬
‫ﻣﻐﻔﻮﺭ ﻟﻪ‪.‬‬
‫)‪(7‬‬
‫ﺇﻳﺎﻩ ﻳﻌﺒﺪﻭﻥ ﻭﻋﻠﻴﻪ ﻳﺘﻮﻛﻠﻮﻥ‪ ،‬ﻭﻟﻪ ﳜﺸﻮﻥ ﻭﻳﺮﺟﻮﻥ‪ ،‬ﻭﺑﻪ‬ ‫ﻭﺍﷲ ﻫﻮ ﻣﻌﺒﻮﺩﻫﻢ‬
‫ﻳﺴﺘﻌﻴﻨﻮﻥ ﻭﻳﺴﺘﻐﻴﺜﻮﻥ‪ ،‬ﻭﻟﻪ ﻳﺪﻋﻮﻥ ﻭﻳﺴﺄﻟﻮﻥ‪ ،‬ﻓﺈﻥ ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻛﺎﻧﻮﺍ‬
‫?‪WxôÒsù tbqäótGö6tƒ #Y‰£Úß™ $Yè©.â‘ öNßg1t•s‬‬ ‫ﻣﺒﺘﻐﲔ ﻓﻀﻼ ﻣﻨﻪ ﻭﺭﺿﻮﺍﻧﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻧﻌﺘﻬﻢ‪} :‬‬

‫‪. (8) { ( $ZRºuqôÊÍ‘ur «!$# z`ÏiB‬‬

‫)‪ (1‬ﻭﻫﺆﻻﺀ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻳﺘﻌﺒﺪﻭﻥ ﳌﻨﺎﺓ ﺍﻟﺜﺎﻟﺜﺔ ‪.‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٥٨‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻦ ﳓﻮ ﻫﺬﺍ ﺍﻟﺸﺮﻙ ‪.‬‬
‫)‪ (5‬ﰲ )ﺩ( ‪ :‬ﻓﺈﻥ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻧﺰﺍﻉ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺣﺪﻩ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٩‬‬

‫‪٨١٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺳﺎﻓﺮﻭﺍ ﺇﱃ ﺃﺣﺪ )‪ (1‬ﺍﳌﺴﺎﺟﺪ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺍﻟﺬﻱ ﺃﻣﺮﻭﺍ‬
‫‪y“ô‰olù;$# Ÿwur tP#t•ptø:$# t•ök¤¶9$# Ÿwur «!$# uŽÈµ¯»yèx© (#q•=ÏtéB Ÿw (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ‬‬ ‫ﺑﺎﳊﺞ ﺇﻟﻴﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫)‪(4‬‬
‫‪ (3) (2) { 4 $ZRºuqôÊÍ‘ur öNÍkÍh5§‘ `ÏiB WxôÒsù tbqäótGö6tƒ tP#t•ptø:$# |MøŠt7ø9$# tûüÏiB!#uä Iwur y‰Í´¯»n=s)ø9$# Ÿwur‬ﻓﻬﻢ ﻳﺆﻣﻮﻥ‬
‫)‪(5‬‬
‫ﻭﺭﺿﻮﺍﻧﺎ‪ ،‬ﻻ ﻳﺮﻏﺒﻮﻥ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻻ ﻳﺮﺟﻮﻥ ﺳﻮﺍﻩ‪ ،‬ﻭﻻ‬ ‫ﺑﻴﺘﻪ ﻭﻳﺒﺘﻐﻮﻥ ﻓﻀﻼ ﻣﻦ ﺭ‪‬ﻢ‬
‫ﳜﺎﻓﻮﻥ ﺇﻻ ﺇﻳﺎﻩ‪.‬‬
‫)‪(7‬‬
‫ﻭﻗﺪ ﺯﻳﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺳﻮﺀ ﻋﻤﻠﻬﻢ )‪ (6‬ﻭﺍﺳﺘﺰﳍﻢ ﻋﻦ ﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﷲ‬
‫)‪(9‬‬ ‫)‪(8‬‬
‫ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﺍﻟﺮﻏﺒﺔ ﺇﻟﻴﻪ‬ ‫ﺇﱃ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻓﻴﻘﺼﺪﻭﻥ ﺑﺎﻟﺴﻔﺮ ﻭﺍﻟﺰﻳﺎﺭﺓ‪ :‬ﺍﻟﺮﺟﺎﺀ‬
‫)‪(10‬‬
‫ﺃﻧﻪ ﻧﱯ‪ ،‬ﺃﻭ‬ ‫ﻭﻳﺸﺪﻭﻥ ﺍﻟﺮﺣﺎﻝ‪ :‬ﺇﻣﺎ ﺇﱃ ﻗﱪ ﻧﱯ ﺃﻭ ﺻﺎﺣﺐ ﺃﻭ ﺻﺎﱀ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻈﻦ‬
‫ﺻﺎﺣﺐ ﺃﻭ ﺻﺎﱀ‪ ،‬ﺩﺍﻋﲔ )‪ (11‬ﻟﻪ ﺭﺍﻏﺒﲔ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻣﻨﻬﻢ ‪ :‬ﻣﻦ ﻳﻈﻦ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳊﺞ ﻫﻮ ﻫﺬﺍ‪ ،‬ﻓﻼ ﻳﺴﺘﺸﻌﺮ ﺇﻻ ﻗﺼﺪ ﺍﳌﺨﻠﻮﻕ‬
‫ﺍﳌﻘﺒﻮﺭ‪ ،‬ﻭﻣﻨﻪ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺫﻟﻚ ﺃﻧﻔﻊ ﻟﻪ ﻣﻦ ﺣﺞ ﺍﻟﺒﻴﺖ‪.‬‬
‫ﻭﻣﻦ ﺷﻴﻮﺧﻬﻢ ‪ :‬ﻣﻦ ﳛﺞ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺭﺟﻊ ﻭﻇﻦ )‪ (12‬ﺃﻥ ﻫﺬﺍ ﺃﺑﻠﻎ‪.‬‬

‫)‪ (1‬ﺃﺣﺪ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٢ :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺁﻣﲔ ‪.‬‬
‫)‪ (5‬ﰲ )ﻁ( ‪ :‬ﻣﻨﻪ ‪.‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﺷﺮﻛﻬﻢ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻟﺮ‪‬ﻢ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ ( ‪ :‬ﺍﻟﺮﺿﺎ ﻟﻐﲑ ﺍﷲ ‪ .‬ﻭﰲ )ﺏ( ‪ :‬ﺍﻟﺮﺿﺎ ﺑﻐﲑ ﺍﷲ ‪ .‬ﰒ ﺻﺤﺤﻬﺎ ﺑﺎﳍﺎﻣﺶ ‪ :‬ﺍﻟﺮﺟﺎﺀ ﻟﻐﲑ ﺍﷲ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ‬
‫‪ :‬ﺭﺿﻰ ﻏﲑ ﺍﷲ ‪.‬‬
‫)‪ (9‬ﺍﻟﻀﻤﲑ ﰲ )ﺇﻟﻴﻪ( ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻐﲑ ‪ ،‬ﺃﻱ ‪ :‬ﻭﺍﻟﺮﻏﺒﺔ ﺇﱃ ﻏﲑ ﺍﷲ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻗﺎﻝ ‪ :‬ﻭﺍﻟﺮﻏﺒﺔ ﺇﱃ ﻏﲑﻩ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻈﻨﻮﻥ ‪.‬‬
‫)‪ (11‬ﰲ )ﻁ( ‪ :‬ﺩﺍﻳﻦ ‪ .‬ﻭﻫﻮ ﲢﺮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪.‬‬
‫)‪ (12‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺯﻳﺎﺩﺓ ﻭﺗﻐﻴﲑ ﻓﻘﺎﻝ ‪ :‬ﻭﻣﻦ ﺷﻴﻮﺧﻬﻢ ﻣﻦ ﻳﻘﺼﺪ ﺣﺞ ﺍﻟﺒﻴﺖ ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺭﺟﻊ ﻣﻜﺘﻔﻴﺎ‬
‫ﺑﺰﻳﺎﺭﺓ ﺍﻟﻘﱪ ﻭﻇﻦ ‪ . .‬ﺇﱁ ‪.‬‬

‫‪٨٢٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻦ ﺟﻬﺎﳍﻢ ‪ :‬ﻣﻦ ﻳﺘﻮﻫﻢ ﺃﻥ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ )‪ (1‬ﻳﺴﺄﻝ ﺍﳌﻘﺒﻮﺭ ﺍﳌﻴﺖ‪،‬‬
‫ﻛﻤﺎ ﻳﺴﺄﻝ ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ! ﻳﻘﻮﻝ ﻳﺎ ﺳﻴﺪﻱ ﻓﻼﻥ‪ ،‬ﺍﻏﻔﺮ ﱄ ﻭﺍﺭﲪﲏ ﻭﺗﺐ ﻋﻠﻲ‪ .‬ﺃﻭ‬
‫ﻳﻘﻮﻝ‪ :‬ﺍﻗﺾ ﻋﲏ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻧﺼﺮﱐ ﻋﻠﻰ ﻓﻼﻥ‪ ،‬ﻭﺃﻧﺎ ﰲ ﺣﺴﺒﻚ ﺃﻭ ﺟﻮﺍﺭﻙ‪.‬‬
‫ﻭﻗﺪ ﻳﻨﺬﺭﻭﻥ ﺃﻭﻻﺩﻫﻢ ﻟﻠﻤﻘﺒﻮﺭ‪ ،‬ﻭﻳﺴﻴﺒﻮﻥ ﻟﻪ )‪ (2‬ﺍﻟﺴﻮﺍﺋﺐ‪ ،‬ﻣﻦ ﺍﻟﺒﻘﺮ )‪ (3‬ﻭﻏﲑﻫﺎ‪ ،‬ﻛﻤﺎ‬
‫‪Ÿwur ;ouŽ•Ïtr2 .`ÏB ª!$# Ÿ@yèy_ $tB‬‬ ‫ﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳﺴﻴﺒﻮﻥ ﺍﻟﺴﻮﺍﺋﺐ ﻟﻄﻮﺍﻏﻴﺘﻬﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬

‫‪ÉO»yè÷RF{$#ur Ï^ö•ysø9$# šÆÏB r&u‘sŒ $£JÏB ¬! (#qè=yèy_ur‬‬ ‫{ )‪ (4‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬ ‫™‪5Q%tn Ÿwur 7's#‹Ï¹ur Ÿwur 7pt6ͬ!$y‬‬

‫‪( «!$# †n<Î) ã@ÅÁtƒ Ÿxsù öNÎgͬ!%Ÿ2uŽà³Ï9 šc%Ÿ2 $yJsù ( $oYͬ!%x.uŽà³Ï9 #x‹»ydur óOÎgÏJôãt“Î/ ¬! #x‹»yd (#qä9$s)sù $Y7ŠÅÁtR‬‬

‫‪. (5) { ÇÊÌÏÈ šcqßJà6óstƒ $tB uä!$y™ 3 óOÎgͬ!%Ÿ2uŽà° 4†n<Î) ã@ÅÁtƒ uqßgsù ¬! šc%Ÿ2 $tBur‬‬
‫)‪(6‬‬
‫ﻟﺼﺎﺣﺐ ﺍﻟﻀﺮﻳﺢ‪،‬‬ ‫ﻭﻣﻦ ﺍﻟﺴﺪﻧﺔ ‪ :‬ﻣﻦ ﻳﻀﻞ ﺍﳉﻬﺎﻝ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺃﺫﻛﺮ ﺣﺎﺟﺘﻚ‬
‫ﻭﻫﻮ ﻳﺬﻛﺮﻫﺎ ﻟﻠﻨﱯ ‪ r‬ﻭﺍﻟﻨﱯ ﻳﺬﻛﺮﻫﺎ ﷲ )‪. (7‬‬
‫ﻭﻣﻨﻬﻢ ‪ :‬ﻣﻦ ﻳﻌﻠﻖ ﻋﻠﻰ ﺍﻟﻘﱪ ﺍﳌﻜﺬﻭﺏ ﺃﻭ ﻏﲑ ﺍﳌﻜﺬﻭﺏ‪ ،‬ﻣﻦ ﺍﻟﺴﺘﻮﺭ ﻭﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﻳﻀﻊ‬
‫)‪(8‬‬
‫ﻟﻴﺲ ﻣﻦ ﺩﻳﻦ‬ ‫ﻋﻨﺪﻩ ﻣﻦ ﻣﺼﻮﻍ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻣﺎ ﻗﺪ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﺍﻹﺳﻼﻡ‪ .‬ﻫﺬﺍ ﻭﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﻣﻌﻄﻞ ﺧﺮﺍﺏ ﺻﻮﺭﺓ ﻭﻣﻌﲎ !‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻫﺆﻻﺀ‪ :‬ﺃﻥ ﺻﻼﺗﻪ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻘﱪ ﺍﳌﻀﺎﻑ ﺇﱃ ﺑﻌﺾ‬ ‫ﻣﻦ‬ ‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﻳﺮﻯ‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻛﺜﺮﻫﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﳍﻢ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﻟﻐﻨﻢ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٠٣‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ ‪. ١٣٦‬‬
‫)‪ (6‬ﰲ )ﻁ( ‪ :‬ﺻﺎﺣﺒﻚ ‪.‬‬
‫)‪ (7‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻫﻮ ﻳﺬﻛﺮﻫﺎ ﻟﻠﻨﱯ ﻳﺬﻛﺮﻫﺎ ﷲ ‪.‬‬
‫)‪ (8‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺩﻳﻦ ﺍﳌﺸﺮﻛﲔ ﻭﻟﻴﺲ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻳﻌﺘﻘﺪ ‪.‬‬
‫)‪ (10‬ﻣﻦ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬

‫‪٨٢١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﺍﳌﻌﻈﻤﲔ ‪ -‬ﻣﻊ ﺃﻧﻪ ﻛﺬﺏ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ‪ -‬ﺃﻋﻈﻢ ﻣﻦ ﺻﻼﺗﻪ ﰲ ﺍﳌﺴﺎﺟﺪ ﺑﻴﻮﺕ ﺍﷲ‬
‫ﻓﻴﺰﺩﲪﻮﻥ )‪ (2‬ﻟﻠﺼﻼﺓ ﰲ ﻣﻮﺍﺿﻊ ﺍﻹﺷﺮﺍﻙ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﺍﻟﱵ ‪‬ﻰ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ )‪ (3‬ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻳﻬﺠﺮﻭﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻴﻮﺕ ﺍﻟﱵ ﺃﺫﻥ ﺍﷲ ﺃﻥ ﺗﺮﻓﻊ )‪ (4‬ﻭﻳﺬﻛﺮ‬
‫)‪no4qn=¢Á9$# tP$s%r&ur Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šÆtB#uä ô`tB «!$# y‰Éf»|¡tB ã•ßJ÷ètƒ $yJ¯RÎ‬‬ ‫ﻓﻴﻬﺎ ﺍﲰﻪ‪ ،‬ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﺎ‪} :‬‬

‫‪. (5) { ÇÊÑÈ šúïωtFôgßJø9$# z`ÏB (#qçRqä3tƒ br& y7Í´¯»s9'ré& #†|¤yèsù ( ©!$# žwÎ) |·øƒs† óOs9ur no4qŸ2¨“9$# ’tA#uäur‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺯﻳﺎﺩﺓ ‪ :‬ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳋﺎﻟﺼﺔ ﷲ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ( ‪ :‬ﻳﺰﺩﲪﻮﻥ ‪.‬‬
‫)‪ (3‬ﻋﻠﻰ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﻁ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻓﻴﺬﻛﺮ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ١٨‬‬

‫‪٨٢٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻏﻠﻂ ﻃﻮﺍﺋﻒ ﰲ ﻣﺴﻤﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺑﻴﺎﻥ ﺍﳊﻖ ﰲ ﺫﻟﻚ‬

‫)‪(2‬‬ ‫)‪(1‬‬
‫ﺍﻟﻜﻌﺒﺔ ﰲ ﺍﻟﺼﻼﺓ ﻗﺒﻠﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﺇﱃ ﻗﱪ‬ ‫ﻳﻘﻮﻝ‪" :‬‬ ‫ﻭﻣﻦ ﺃﻛﺎﺑﺮﻫﻢ‪ :‬ﻣﻦ‬
‫ﺍﻟﺸﻴﺦ ﻓﻼﻥ ‪-‬ﻣﻊ ﺍﺳﺘﺪﺑﺎﺭ ﺍﻟﻜﻌﺒﺔ‪ -‬ﻗﺒﻠﺔ ﺍﳋﺎﺻﺔ " !‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺍﻟﱵ‬ ‫ﺍﻟﺼﺮﻳﺢ ﺑﺎﺗﻔﺎﻕ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‬ ‫ﻭﻫﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﻣﻦ ﺍﻟﻜﻔﺮ‬
‫ﲢﺘﻤﻞ ﻣﻦ ﺍﻟﺒﺴﻂ ﻭﺫﻛﺮ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ﻭﺩﻻﺋﻠﻬﺎ ﺃﻛﺜﺮ ﳑﺎ ﻛﺘﺒﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﺨﺘﺼﺮ‪.‬‬
‫)‪(6‬‬
‫ﻭﻗﺪ ﻛﺘﺒﻨﺎ ﰲ )‪ (5‬ﺫﻟﻚ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻣﺎ ﻻ ﻳﺘﺴﻊ ﻟﻪ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ ،‬ﻭﺇﳕﺎ ﻧﺒﻬﻨﺎ ﻫﻨﺎ‬
‫)‪(7‬‬
‫ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ‬ ‫ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﺟﻨﺲ ﺍﻟﺪﻻﺋﻞ‪ ،‬ﻭﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﷲ‪ ،‬ﻭﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﻣﺎ ﺳﺪﺗﻪ ﻣﻦ ﺍﻟﺬﺭﻳﻌﺔ ﺇﱃ ﺍﻟﺸﺮﻙ‪ ،‬ﺩﻗﻪ‬
‫ﻭﺟﻠﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻫﻮ ﺃﺻﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺩﻳﻦ ﺍﳌﺮﺳﻠﲔ )‪ (8‬ﻭﺗﻮﺣﻴﺪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻭﻗﺪ ﻏﻠﻂ ﰲ ﻣﺴﻤﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻹﺭﺍﺩﺓ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺣﱴ ﻗﻠﺒﻮﺍ ﺣﻘﻴﻘﺘﻪ )‪ (9‬ﻓﻄﺎﺋﻔﺔ‪ :‬ﻇﻨﺖ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﻧﻔﻲ )‪ (10‬ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺑﻞ ﻧﻔﻲ‬
‫)‪(11‬‬
‫ﻭﺃﺛﺒﺘﻮﺍ ﺫﺍﺗﺎ ﳎﺮﺩﺓ ﻋﻦ ﺍﻟﺼﻔﺎﺕ‪،‬‬ ‫ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﺃﻳﻀﺎ‪ ،‬ﻭﲰﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ :‬ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﻭﺟﻮﺩﺍ ﻣﻄﻠﻘﺎ ﺑﺸﺮﻁ ﺍﻹﻃﻼﻕ‪.‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﻦ ﺃﻛﺎﺑﺮ ﺷﻴﻮﺧﻬﻢ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﺃﻥ ﺍﻟﻜﻌﺒﺔ ‪.‬‬
‫)‪ (3‬ﺍﻟﻜﻔﺮ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (4‬ﰲ )ﺝ ﺩ( ‪ :‬ﺍﳌﺴﺄﻟﺔ ‪.‬‬
‫)‪ (5‬ﰲ )ﺃ ﻁ ﺝ ﺩ( ‪ :‬ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ( ‪ :‬ﺎ ‪.‬‬
‫)‪ (7‬ﰲ )ﻁ( ‪ :‬ﻟﻠﺸﺮﻳﻌﺔ ‪.‬‬
‫)‪ (8‬ﰲ )ﻁ( ‪ :‬ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫)‪ (9‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﰲ ﻧﻔﻮﺳﻬﻢ ‪.‬‬
‫)‪ (10‬ﰲ )ﺏ( ‪ :‬ﺯﺍﺩ ‪) :‬ﺃﻥ( ﻓﻘﺎﻝ ‪ :‬ﻫﻮ ﺃﻥ ﻧﻔﻲ ‪.‬‬
‫)‪ (11‬ﻣﻦ ﻫﺆﻻﺀ ‪ :‬ﺍﳉﻬﻤﻴﺔ ﺍﻟﺬﻳﻦ ﻧﻔﻮﺍ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻣﺜﻠﻬﻢ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳌﻌﺘﺰﻟﺔ ﺣﻴﺚ‬
‫ﺃﺛﺒﺘﻮﺍ ﷲ ﺍﻷﲰﺎﺀ ‪ ،‬ﻭﻧﻔﻮﺍ ﻋﻨﻪ ﺍﻟﺼﻔﺎﺕ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺪﻣﺮﻳﺔ )‪، (١٠ - ٧ / ٣‬‬
‫)ﺹ‪. (١٠٠-٩٩‬‬

‫‪٨٢٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺪ ﻋﻠﻢ ﺑﺼﺮﻳﺢ ﺍﳌﻌﻘﻮﻝ ﺍﳌﻄﺎﺑﻖ ﻟﺼﺤﻴﺢ ﺍﳌﻨﻘﻮﻝ‪ :‬ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺍﻷﺫﻫﺎﻥ‪،‬‬
‫ﻻ ﰲ ﺍﻷﻋﻴﺎﻥ‪ .‬ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﻳﺴﺘﻠﺰﻡ ﻣﺎ ﲰﻮﻩ )ﺗﺮﻛﻴﺒﺎ( ﻭﻇﻨﻮﺍ ﺃﻥ ﺍﻟﻌﻘﻞ ﻳﻨﻔﻴﻪ‪،‬‬
‫ﻛﻤﺎ ﻗﺪ ﻛﺸﻔﻨﺎ ﺃﺳﺮﺍﺭﻫﻢ ﻭﺑﻴﻨﺎ ﻓﺮﻁ ﺟﻬﻠﻬﻢ‪ ،‬ﻭﻣﺎ ﺃﺿﻠﻬﻢ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍ‪‬ﻤﻠﺔ ﺍﳌﺸﺘﺮﻛﺔ ﰲ‬
‫ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (1‬‬
‫ﻭﻃﺎﺋﻔﺔ‪ :‬ﻇﻨﻮﺍ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻴﺲ ﺇﻻ ﺍﻹﻗﺮﺍﺭ ﺑﺘﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻮﻧﻪ ﺗﻮﺣﻴﺪ ﺍﻷﻓﻌﺎﻝ )‪. (2‬‬
‫)‪(3‬‬
‫ﺇﻣﺎ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻻﺷﺘﺮﺍﻙ‬ ‫ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻣﻦ ﺃﻃﺎﻝ ﻧﻈﺮﻩ ﰲ ﺗﻘﺮﻳﺮ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ‬
‫)‪(4‬‬
‫ﺍﻟﻘﺪﺭﺓ ﻭﻓﻮﺍﺕ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺑﺄﻥ ﺍﺳﺘﻘﻼﻝ ﻛﻞ ﻣﻦ ﺍﻟﻔﺎﻋﻠﲔ ﺑﺎﳌﻔﻌﻮﻝ ﳏﺎﻝ‪،‬‬ ‫ﻳﻮﺟﺐ ﻧﻘﺺ‬
‫)‪(5‬‬
‫ﻭﺇﻣﺎ ﺑﻐﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻻﺋﻞ‪ ،‬ﻭﻳﻈﻦ ﺃﻧﻪ ﺑﺬﻟﻚ ﻗﺮﺭ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺃﺛﺒﺖ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪،‬‬
‫ﻭﺃﻥ ﺍﻹﳍﻴﺔ ﻫﻲ‪ :‬ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺧﺘﺮﺍﻉ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻻﺧﺘﺮﺍﻉ‬
‫ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺍﳋﻠﻖ‪ ،‬ﻛﺎﻥ ﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻨﺎ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﱂ ﻳﻌﻠﻢ ﺃﻥ‬
‫‪t,n=y{ ô`¨B NßgtFø9r'y™ ûÈõs9ur‬‬ ‫ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ ﻛﺎﻧﻮﺍ ﻣﻘﺮﻳﻦ ‪‬ﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }‬

‫‪!$ygŠÏù `tBur ÞÚö‘F{$# Ç`yJÏj9 @è%‬‬ ‫‪ (6) { 4 ¬! ߉ôJptø:$# È@è% 4 ª!$# £`ä9qà)u‹s9 uÚö‘F{$#ur ÏNºuq»yJ¡¡9$#‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ }‬

‫)‪ (7) { ÇÑÎÈ šcrã•©.x‹s? Ÿxsùr& ö@è% 4 ¬! tbqä9qà)u‹y™ ÇÑÍÈ šcqßJn=÷ès? óOçFZà2 bÎ‬ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻗﺎﻝ )‪ (8‬ﺗﻌﺎﱃ‬

‫)‪ (1‬ﻓﺼﻞ ﺍﳌﺆﻟﻒ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺪﻣﺮﻳﺔ ‪ ،‬ﻭﻗﺪ ﻃﺒﻌﺖ ﻣﺴﺘﻘﻠﺔ ﰲ ﻛﺘﺎﺏ ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﻮﺟﺪ ﺿﻤﻦ ﳎﻤﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﻯ )‪. (١٢٨-١ / ٣‬‬
‫)‪ (2‬ﻭﻫﻢ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻭﻋﺎﻣﺔ ﺍﳌﺘﻜﻠﻤﲔ ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪. (٩٨ ، ٩٧ / ٣‬‬
‫)‪ (3‬ﰲ )ﺏ ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﰲ ﺗﻘﺮﻳﺮ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺑﻌﺾ ‪.‬‬
‫)‪ (5‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﺃﻧﻪ ﻻ ﺷﺮﻳﻚ ﻟﻪ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٥‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٨٥ ، ٨٤‬‬
‫)‪ (8‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ‪.‬‬

‫‪٨٢٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫} ‪ . (1) { ÇÊÉÏÈ tbqä.ÎŽô³•B Nèdur žwÎ) «!$$Î/ NèdçŽsYò2r& ß`ÏB÷sム$tBur‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ‪ " :‬ﺗﺴﺄﳍﻢ‪:‬‬
‫ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ؟ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺍﷲ‪ ،‬ﻭﻫﻢ ﻣﻊ ﺫﻟﻚ )‪ (2‬ﻳﻌﺒﺪﻭﻥ ﻏﲑﻩ " )‪. (3‬‬
‫)‪(4‬‬
‫ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻻ ﳜﻠﺺ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻟﻜﻦ ﻻ ﳛﺼﻞ ﺑﻪ‬
‫ﲟﺠﺮﺩﻩ ﻋﻦ ﺍﻹﺷﺮﺍﻙ ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮﻩ ﺍﷲ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﳜﻠﺺ ﷲ‬
‫ﺍﻟﺪﻳﻦ )‪ (5‬ﻓﻼ ﻳﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻩ )‪ (6‬ﻓﻴﻜﻮﻥ ﺩﻳﻨﻪ ﻛﻠﻪ ﷲ‪.‬‬
‫ﻭﺍﻹﻟﻪ‪ :‬ﻫﻮ ﺍﳌﺄﻟﻮﻩ ﺍﻟﺬﻱ ﺗﺄﳍﻪ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻛﻮﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻹﳍﻴﺔ ﻣﺴﺘﻠﺰﻡ ﻟﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪،‬‬
‫ﻓﻼ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺒﻮﺩﺍ ﳏﺒﻮﺑﺎ ﻟﺬﺍﺗﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻛﻞ ﻋﻤﻞ ﻻ ﻳﺮﺍﺩ ﺑﻪ ﻭﺟﻬﻪ ﻓﻬﻮ ﺑﺎﻃﻞ‪،‬‬
‫‪ª!$# žwÎ) îpolÎ;#uä !$yJÍkŽÏù tb%x. öqs9‬‬ ‫ﻭﻋﺒﺎﺩﺓ ﻏﲑﻩ ﻭﺣﺐ )‪ (7‬ﻏﲑﻩ ﻳﻮﺟﺐ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }‬

‫‪. (8) { 4 $s?y‰|¡xÿs9‬‬

‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻭﺑﻴﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻴﺲ‬ ‫ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‬ ‫ﻭﻗﺪ ﺑﺴﻄﻨﺎ‬
‫ﺍﳌﻘﺼﻮﺩ ‪‬ﺎ ﻣﺎ ﻳﻘﻮﻟﻪ )‪ (11‬ﻣﻦ ﻳﻘﻮﻟﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻣﻦ ﺫﻛﺮ ﺩﻟﻴﻞ ﺍﻟﺘﻤﺎﻧﻊ )‪ (12‬ﺍﻟﺪﺍﻝ ﻋﻠﻰ‬
‫ﻭﺣﺪﺍﻧﻴﺔ ﺍﻟﺮﺏ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻤﺎﻧﻊ )‪ (13‬ﳝﻨﻊ ﻭﺟﻮﺩ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻻ ﻳﻮﺟﺐ ﻓﺴﺎﺩﻩ ﺑﻌﺪ ﻭﺟﻮﺩﻩ‪،‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪ :‬ﺍﻵﻳﺔ‪. ١٠٦‬‬

‫)‪ (2‬ﰲ )ﺃ ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻣﻊ ﻫﺬﺍ ‪.‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٥١ ، ٥٠ / ١٣‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻞ ﺍﻟﻮﺍﺟﺐ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﺍﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫)‪ (6‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ‪ :‬ﻭﻻ ﻳﻌﺒﺪﻩ ﺇﻻ ﲟﺎ ﺷﺮﻉ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻭﺣﺒﻪ ﻟﻐﲑﻩ ‪.‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٢‬‬
‫)‪ (9‬ﰲ )ﺃ( ‪ :‬ﻭﻗﺪ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ‪.‬‬
‫)‪ (10‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪. (٦٢-٢٠ / ١‬‬
‫)‪ (11‬ﰲ )ﺏ ﺝ ﺩ( ‪ :‬ﻣﻦ ﻳﻘﻮﻝ ‪.‬‬
‫)‪ (12‬ﰲ )ﻁ( ‪ :‬ﺍﳌﻤﺎﻧﻊ ‪ ،‬ﰲ ﺍﳌﻮﺿﻌﲔ ‪.‬‬
‫)‪ (13‬ﰲ )ﻁ( ‪ :‬ﺍﳌﻤﺎﻧﻊ ‪ ،‬ﰲ ﺍﳌﻮﺿﻌﲔ ‪.‬‬

‫‪٨٢٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺫﻟﻚ ﻳﺬﻛﺮ ﰲ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﺒﺪﺍﻳﺎﺕ ﺍﻟﱵ ﲡﺮﻱ ﳎﺮﻯ ﺍﻟﻌﻠﻞ ﺍﻟﻔﺎﻋﻼﺕ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻳﺬﻛﺮ ﰲ‬
‫)‪߉ç7÷ètR x‚$-ƒÎ‬‬ ‫ﺍﳊﻜﻢ ﻭﺍﻟﻨﻬﺎﻳﺎﺕ ﺍﻟﱵ ﺗﺬﻛﺮ ﰲ ﺍﻟﻌﻠﻞ ﺍﻟﱵ ﻫﻲ ﺍﻟﻐﺎﻳﺎﺕ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪} :‬‬

‫‪ ، (1) { ÇÎÈ ÚúüÏètGó¡nS y‚$-ƒÎ)ur‬ﻓﻘﺪﻡ ﺍﻟﻐﺎﻳﺔ ﺍﳌﻘﺼﻮﺩﺓ ﻋﻠﻰ ﺍﻟﻮﺳﻴﻠﺔ ﺍﳌﻮﺻﻠﺔ‪ ،‬ﻛﻤﺎ ﻗﺪ ﺑﺴﻂ‬
‫ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (2‬‬
‫ﰒ ﺇﻥ ﻃﺎﺋﻔﺔ ﳑﻦ ﺗﻜﻠﻢ ﰲ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻰ ﻃﺮﻳﻖ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻇﻦ ﺃﻥ ﺗﻮﺣﻴﺪ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﻫﻮ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻟﻔﻨﺎﺀ ﻓﻴﻪ ﻫﻮ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﺷﻬﺪ ﺫﻟﻚ ﺳﻘﻂ ﻋﻨﻪ ﺍﺳﺘﺤﺴﺎﻥ ﺍﳊﺴﻦ‬
‫ﻭﺍﺳﺘﻘﺒﺎﺡ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻓﺂﻝ ‪‬ﻢ ﺍﻷﻣﺮ ﺇﱃ ﺗﻌﻄﻴﻞ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﱂ ﻳﻔﺮﻗﻮﺍ ﺑﲔ‬
‫ﻣﺸﻴﺌﺘﻪ ﺍﻟﺸﺎﻣﻠﺔ ﳉﻤﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺑﲔ ﳏﺒﺘﻪ ﻭﺭﺿﺎﻩ ﺍﳌﺨﺘﺺ ﺑﺎﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺑﲔ ﻛﻠﻤﺎﺗﻪ‬
‫ﺍﻟﻜﻮﻧﻴﺎﺕ ﺍﻟﱵ ﻻ ﳚﺎﻭﺯﻫﺎ ﺑﺮ ﻭﻻ ﻓﺎﺟﺮ ‪-‬ﻟﺸﻤﻮﻝ ﺍﻟﻘﺪﺭ )‪ (3‬ﻟﻜﻞ ﳐﻠﻮﻕ‪ -‬ﻭﻛﻠﻤﺎﺗﻪ ﺍﻟﺪﻳﻨﻴﺎﺕ‬
‫ﺍﻟﱵ ﺍﺧﺘﺺ )‪ (4‬ﲟﻮﺍﻓﻘﺘﻬﺎ ﺃﻧﺒﻴﺎﺅﻩ ﻭﺃﻭﻟﻴﺎﺅﻩ‪.‬‬
‫ﻓﺎﻟﻌﺒﺪ ﻣﻊ ﺷﻬﻮﺩﻩ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ‪ ،‬ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﺸﻬﺪ ﺃﻟﻮﻫﻴﺘﻪ ﺍﻟﱵ ﺍﺧﺘﺺ ‪‬ﺎ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻋﺒﺪﻭﻩ ﻭﺃﻃﺎﻋﻮﺍ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﺗﺒﻌﻮﺍ ﺭﺳﻠﻪ‪.‬‬
‫&‪ã@yèøgwU ôQr& ÇÚö‘F{$# ’Îû tûïωšøÿßJø9$%x. ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãZtB#uä tûïÏ%©!$# ã@yèøgwU ôQr‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ }‬

‫&‪óOßgn=yèøgªU br& ÏN$t«ÍhŠ¡¡9$# (#qãmuŽtIô_$# tûïÏ%©!$# |=Å¡ym ÷Pr‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ }‬ ‫)‪(5‬‬
‫‪{ ÇËÑÈ Í‘$¤fàÿø9$%x. tûüÉ)-GßJø9$#‬‬

‫‪ (6) { ÇËÊÈ šcqßJä3øts† $tB uä!$y™ 4 öNåkèE$yJtBur ôMèd$u‹øt¤C [ä!#uqy™ ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãZtB#uä tûïÏ%©!$%x.‬ﻭﻗﺎﻝ‬

‫‪. (7) { ÇÌÏÈ tbqãKä3øtrB y#ø‹x. ö/ä3s9 $tB‬‬ ‫&‪ÇÌÎÈ tûüÏBÌ•ôfçRùQ$%x. tûüÏHÍ>ó¡çRùQ$# ã@yèôfuZsùr‬‬ ‫ﺗﻌﺎﱃ }‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٥ :‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻟﻠﻤﺆﻟﻒ )‪. (٣٤-٢٩ / ١٤‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻘﺪﺭﺓ ‪.‬‬
‫)‪ (4‬ﰲ )ﻁ( ‪ :‬ﺍﺧﺘﺺ ‪‬ﺎ ﲟﻮﺍﻓﻘﺘﻬﺎ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺹ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٨‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ ‪ :‬ﺍﻵﻳﺔ ‪. ٢١‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪ . ٣٦ ، ٣٥‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺫﻛﺮ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻓﻘﻂ ‪.‬‬

‫‪٨٢٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻦ ﱂ ﻳﻔﺮﻕ ﺑﲔ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻭﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﺑﲔ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻭﺃﺣﺒﻪ )‪ (1‬ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻷﻋﻤﺎﻝ‬
‫)‪(3‬‬ ‫)‪(2‬‬
‫ﻛﺮﻫﻪ ﻭ‪‬ﻰ ﻋﻨﻪ ﻭﺃﺑﻐﻀﻪ‪ :‬ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻣﻊ ﴰﻮﻝ‬ ‫ﻭﻣﺎ‬ ‫ﺍﻟﺼﺎﳊﺔ‬
‫‪uä!$x© öqs9‬‬ ‫ﻗﺪﺭﺗﻪ‪ ،‬ﻭﻣﺸﻴﺌﺘﻪ‪ ،‬ﻭﺧﻠﻘﻪ ﻟﻜﻞ ﺷﻲﺀ‪ ،‬ﻭﺇﻻ ﻭﻗﻊ ﰲ ﺩﻳﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ }‬

‫‪. (4) { 4 &äóÓx« `ÏB $uZøB§•ym Ÿwur $tRät!$t/#uä Iwur $oYò2uŽõ°r& !$tB ª!$#‬‬
‫ﻭﺍﻟﻘﺪﺭ ﻳﺆﻣﻦ ﺑﻪ ﻭﻻ ﳛﺘﺞ ﺑﻪ‪ ،‬ﺑﻞ ﺍﻟﻌﺒﺪ ﻣﺄﻣﻮﺭ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻘﺪﺭ ﻋﻨﺪ ﺍﳌﺼﺎﺋﺐ‪،‬‬
‫‪A,ym «!$# y‰ôãur žcÎ) ÷ŽÉ9ô¹$$sù‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }‬ ‫)‪(5‬‬
‫ﻭﻳﺴﺘﻐﻔﺮ ﺍﷲ ﻋﻨﺪ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﻳﺐ‬

‫ﺁﺩﻡ‬ ‫)‪(7‬‬
‫ﻭﳍﺬﺍ ﺣﺞ ﺁﺩﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﳌﺎ ﻻﻡ ﻣﻮﺳﻰ‬ ‫)‪(6‬‬
‫!‪{ š•Î7/Rs%Î‬‬ ‫‪ö•ÏÿøótGó™$#ur‬‬

‫ﻷﺟﻞ ﺍﳌﺼﻴﺒﺔ ﺍﻟﱵ ﺣﺼﻠﺖ ﳍﻢ ﺑﺄﻛﻠﻪ ﻣﻦ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﻓﺬﻛﺮ ﻟﻪ ﺁﺩﻡ‪ } :‬ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻣﻜﺘﻮﺑﺎ‬

‫‪’Îû 7pt6ŠÅÁ•B `ÏB z>$|¹r& !$tB‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }‬ ‫)‪(9) (8‬‬
‫ﻗﺒﻞ ﺃﻥ ﺃﺧﻠﻖ‪ .‬ﻓﺤﺞ ﺁﺩﻡ‪ ‬ﻣﻮﺳﻰ {‬
‫)‪(10‬‬
‫‪{ ÇËËÈ ×Ž•Å¡o„ «!$# ’n?tã š•Ï9ºsŒ ¨bÎ) 4 !$ydr&uŽö9¯R br& È@ö6s% `ÏiB 5=»tGÅ2 ’Îû žwÎ) öNä3Å¡àÿRr& þ’Îû Ÿwur ÇÚö‘F{$#‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺃﻭﺟﺒﻪ ‪.‬‬

‫)‪ (2‬ﰲ )ﻁ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﺼﺎﳊﺎﺕ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺑﲔ ﻣﺎ ﻛﺮﻫﻪ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤٨‬‬
‫)‪ (5‬ﰲ )ﺃ( ‪ :‬ﻭﺍﳌﺼﺎﻳﺐ ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٥٥‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻵﺩﻡ ‪.‬‬
‫)‪ (8‬ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (٤٤٦١‬ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ )‪ ، (٢٦٥٢‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ )‪ ، (٢١٣٤‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ‬
‫)‪ ، (٤٧٠١‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (٨٠‬ﺃﲪﺪ )‪. (٣٩٢/٢‬‬
‫)‪ (9‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ‪ ،‬ﺑﺎﺏ ﻭﻓﺎﺓ ﻣﻮﺳﻰ‬
‫ﻭﺫﻛﺮﻩ ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (٤٤١ / ٦) ، (٣٤٠٩‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﺪﺭ ‪ ،‬ﺑﺎﺏ ﺣﺠﺎﺝ ﺁﺩﻡ ﻭﻣﻮﺳﻰ‬
‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪. (٢٠٤٤ - ٢٠٤٢ / ٤) ، (٢٦٥٢‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪ :‬ﺍﻵﻳﺔ ‪. ٢٢‬‬

‫‪٨٢٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ } ‪ (1) { 4 ¼çmt6ù=s% ωöku‰ «!$$Î/ .`ÏB÷sム`tBur 3 «!$# ÈbøŒÎ*Î/ žwÎ) >pt6ŠÅÁ•B `ÏB z>$|¹r& !$tB‬ﻗﺎﻝ ﺑﻌﺾ‬
‫ﺍﻟﺴﻠﻒ‪ " :‬ﻫﻮ ﺍﻟﺮﺟﻞ ﺗﺼﻴﺒﻪ ﺍﳌﺼﻴﺒﺔ‪ ،‬ﻓﻴﻌﻠﻢ ﺃ‪‬ﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻓﲑﺿﻰ )‪ (2‬ﻭﻳﺴﻠﻢ " )‪. (3‬‬
‫ﻓﻬﺬﺍ ﻫﻮ ﺟﻬﺔ )‪ (4‬ﺍﺣﺘﺠﺎﺝ ﺁﺩﻡ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻭﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﳛﺘﺞ ﺁﺩﻡ ‪ -‬ﺃﻭ ﻣﻦ ﻫﻮ ﺩﻭﻧﻪ ﻣﻦ‬
‫ﺍﳌﺆﻣﻨﲔ‪ -‬ﻋﻠﻰ ﺍﳌﻌﺎﺻﻲ ﺑﺎﻟﻘﺪﺭ‪ ،‬ﻓﺈﻧﻪ ﻟﻮ ﺳﺎﻍ ﻫﺬﺍ ﻟﺴﺎﻍ ﺃﻥ ﳛﺘﺞ ﺇﺑﻠﻴﺲ ﻭﻣﻦ ﺍﺗﺒﻌﻪ ﻣﻦ ﺍﳉﻦ‬
‫ﻭﺍﻹﻧﺲ ﺑﺬﻟﻚ‪ ،‬ﻭﳛﺘﺞ ﺑﻪ ﻗﻮﻡ ﻧﻮﺡ ﻭﻋﺎﺩ ﻭﲦﻮﺩ‪ ،‬ﻭﺳﺎﺋﺮ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ‪،‬‬
‫ﻭﱂ ﻳﻌﺎﻗﺐ )‪ (5‬ﺃﺣﺪ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﻌﻠﻢ ﻓﺴﺎﺩﻩ ﺑﺎﻻﺿﻄﺮﺍﺭ ﺷﺮﻋﺎ ﻭﻋﻘﻼ‪.‬‬
‫ﻓﺈﻥ )‪ (6‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﻳﻄﺮﺩﻩ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻘﻼﺀ‪ ،‬ﻓﺈﻥ ﻃﺮﺩﻩ ﻳﻮﺟﺐ )‪ (7‬ﺃﻥ ﻻ ﻳﻼﻡ ﺃﺣﺪ‬
‫)‪(8‬‬
‫ﻟﻄﺎﻟﺒﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﺍ ﺍﶈﺘﺞ ﺑﺎﻟﻘﺪﺭ ﻟﻮ ﺟﲎ ﻋﻠﻴﻪ ﺟﺎﻥ‬
‫ﺍﻟﻘﺪﺭ ﺣﺠﺔ ﻟﻠﺠﺎﱐ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻻ ﻓﻠﻴﺲ ﺣﺠﺔ ﻻ ﳍﺬﺍ ﻭﻻ ﳍﺬﺍ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻘﺪﺭ ﻣﻘﺒﻮﻻ‪ ،‬ﱂ ﳝﻜﻦ ﻟﻠﻨﺎﺱ )‪ (9‬ﺃﻥ ﻳﻌﻴﺸﻮﺍ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻜﻞ ﻣﻦ‬
‫ﺍﻋﺘﺪﻯ ﻋﻠﻴﻬﻢ ﺃﻥ ﳛﺘﺞ ﺑﺬﻟﻚ‪ ،‬ﻓﻴﻘﺒﻠﻮﺍ ﻋﺬﺭﻩ ﻭﻻ ﻳﻌﺎﻗﺒﻮﻩ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺍﺛﻨﺎﻥ )‪ (10‬ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﺃﻥ ﻳﻌﻴﺸﺎ )‪ (11‬ﺇﺫ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻘﺘﻞ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﻔﺴﺪ )‪ (12‬ﲨﻴﻊ ﺃﻣﻮﺭﻩ‪ ،‬ﳏﺘﺠﺎ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺑﺎﻟﻘﺪﺭ‪.‬‬
‫ﰒ ﺇﻥ ﺃﻭﻟﺌﻚ ﺍﳌﺒﺘﺪﻋﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﺩﺧﻠﻮﺍ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻧﻔﻲ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﺍ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ‪ :‬ﺍﻵﻳﺔ ‪. ١١‬‬

‫)‪ (2‬ﰲ )ﻁ( ‪ :‬ﻓﻴﺴﻠﻢ ﻭﻳﺮﺿﻰ ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ﻋﻦ ﻋﻠﻘﻤﺔ ‪ .‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (٨٠ / ٢٨‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻭﺟﻬﺔ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﺟﻪ ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﱂ ﻳﻌﺎﻗﺐ ﺭﺑﻨﺎ ﺃﺣﺪﺍ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﺑﺄﻥ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﻮﺟﺐ ‪.‬‬
‫)‪ (8‬ﰲ )ﺃ( ‪ :‬ﻛﺎﻥ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﺍﻟﻨﺎﺱ ‪.‬‬
‫)‪ (10‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﺛﻨﲔ ‪.‬‬
‫)‪ (11‬ﰲ )ﺃ ﻁ( ‪ :‬ﺃﻥ ﻳﻌﻴﺸﻮﺍ ‪.‬‬
‫)‪ (12‬ﰲ )ﺃ( ‪ :‬ﻭﻓﻘﺪ ‪.‬‬

‫‪٨٢٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(2‬‬
‫ﻋﻨﻪ )‪ (1‬ﻣﺘﺎﺑﻌﺔ ﺍﻷﻣﺮ‪ ،‬ﺇﺫﺍ ﺣﻘﻘﻮﺍ ﺍﻟﻘﻮﻟﲔ؛ ﺃﻓﻀﻰ ‪‬ﻢ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﻻ ﻳﻔﺮﻗﻮﺍ ﺑﲔ ﺍﳋﺎﻟﻖ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﻮﺣﺪﺓ‬ ‫ﺑﻮﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻛﻤﺎ ﻗﺎﻟﻪ ﺃﻫﻞ ﺍﻹﳊﺎﺩ‬ ‫ﻭﺍﳌﺨﻠﻮﻕ‪ ،‬ﺑﻞ ﻳﻘﻮﻟﻮﻥ‬
‫)‪(5‬‬
‫ﺍﻟﺬﻳﻦ ﻳﻌﻈﻤﻮﻥ ﺍﻷﺻﻨﺎﻡ ﻭﻋﺎﺑﺪﻳﻬﺎ‪ ،‬ﻭﻓﺮﻋﻮﻥ ﻭﻫﺎﻣﺎﻥ ﻭﻗﻮﻣﻬﻤﺎ‪،‬‬ ‫ﻭﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ‬
‫)‪(6‬‬
‫ﻭﳚﻌﻠﻮﻥ ﻭﺟﻮﺩ ﺧﺎﻟﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻫﻮ ﻭﺟﻮﺩ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﻭﻳﺪﻋﻮﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺃﻋﻈﻢ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻠﺒﻴﺲ )‪ (7‬ﻭﺍﻟﺒﻬﺘﺎﻥ‪.‬‬
‫ﻳﻘﻮﻝ ﻋﺎﺭﻓﻬﻢ‪ :‬ﺍﻟﺴﺎﻟﻚ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ ‪-‬ﺃﻱ ﻧﻈﺮﺍ ﺇﱃ ﺍﻷﻣﺮ‪-‬‬
‫ﰒ ﻳﺮﻯ ﻃﺎﻋﺔ ﺑﻼ ﻣﻌﺼﻴﺔ‪ -‬ﺃﻱ ﻧﻈﺮﺍ ﺇﱃ ﺍﻟﻘﺪﺭ‪ -‬ﰒ ﻻ ﻃﺎﻋﺔ ﻭﻻ ﻣﻌﺼﻴﺔ‪ -‬ﺃﻱ ﻧﻈﺮﺍ ﺇﱃ ﺃﻥ‬
‫)‪(8‬‬
‫ﺑﲔ ﺍﻟﻮﺍﺣﺪ ﺑﺎﻟﻌﲔ ﻭﺍﻟﻮﺍﺣﺪ ﺑﺎﻟﻨﻮﻉ‪ ،‬ﻓﺈﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻭﺍﺣﺪ ‪-‬ﻭﻻ ﻳﻔﺮﻗﻮﻥ‬
‫ﻣﺸﺘﺮﻛﺔ ﰲ ﻣﺴﻤﻰ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﺍﻟﻮﺟﻮﺩ ﻳﻨﻘﺴﻢ ﺇﱃ‪ :‬ﻗﺎﺋﻢ ﺑﻨﻔﺴﻪ‪ .‬ﻭﻗﺎﺋﻢ ﺑﻐﲑﻩ‪ ،‬ﻭﻭﺍﺟﺐ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﳑﻜﻦ ﺑﻨﻔﺴﻪ‪ .‬ﻛﻤﺎ‬
‫ﺃﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﺸﺘﺮﻛﺔ ﰲ ﻣﺴﻤﻰ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻭﺍﻷﻧﺎﺳﻲ ﻳﺸﺘﺮﻛﻮﻥ ﰲ ﻣﺴﻤﻰ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﻊ‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﺑﺄﻧﻪ ﻟﻴﺲ ﻋﲔ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻋﲔ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻔﺮﺱ‪ ،‬ﺑﻞ ﻭﻻ ﻋﲔ‬
‫ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻭﺣﻴﻮﺍﻧﻴﺘﻪ ﻭﺇﻧﺴﺎﻧﻴﺘﻪ ﻫﻮ ﻋﲔ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻭﺣﻴﻮﺍﻧﻴﺘﻪ ﻭﺇﻧﺴﺎﻧﻴﺘﻪ‪ ،‬ﻟﻜﻦ ﺑﻴﻨﻬﻤﺎ ﻗﺪﺭ‬
‫)‪(10‬‬ ‫)‪(9‬‬
‫ﻭﻣﻄﻠﻘﺎ ﻭﻗﺪﺭﺍ ﻣﺸﺘﺮﻛﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻻ‬ ‫ﻓﻴﻪ‪ ،‬ﻗﺪ ﻳﺴﻤﻰ ﻛﻠﻴﺎ‬ ‫ﻣﺸﺘﺮﻙ ﺗﺸﺎ‪‬ﺎ‬
‫ﻳﻜﻮﻥ ﰲ ﺍﳋﺎﺭﺝ ﻋﻦ ﺍﻷﺫﻫﺎﻥ ﻛﻠﻴﺎ ﻋﺎﻣﺎ ﻣﻄﻠﻘﺎ‪ ،‬ﺑﻞ ﻻ ﻳﻮﺟﺪ ﺇﻻ ﻣﻌﻴﻨﺎ ﻣﺸﺨﺼﺎ‪ ،‬ﻓﻜﻞ‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﻋﻦ ‪.‬‬

‫)‪ (2‬ﰲ )ﺏ( ‪ :‬ﺍﳋﻼﺋﻖ ‪ .‬ﻭﻫﻮ ﺧﻄﺄ؛ ﻷﻥ ﺍﳋﻼﺋﻖ ﻭﺍﳌﺨﻠﻮﻕ ﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﺑﺼﺪﺩ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻳﻘﻮﻟﻮﺍ ‪.‬‬
‫)‪ (4‬ﰲ )ﺏ( ‪ :‬ﺍﻻﲢﺎﺩ ‪.‬‬
‫)‪ (5‬ﻭﺍﻻﲢﺎﺩ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺏ( ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﻁ( ‪ :‬ﺍﳌﺨﻠﻮﻗﺎﺕ ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ( ‪ :‬ﻭﺍﻟﺘﻠﻔﻴﻖ ‪ ،‬ﺑﺪﻝ ‪ :‬ﻭﺍﻟﺘﻠﺒﻴﺲ ‪.‬‬
‫)‪ (8‬ﰲ )ﺏ( ‪ :‬ﻭﻻ ﻓﺮﻕ ‪ .‬ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻻ ﻳﻔﺮﻕ ‪.‬‬
‫)‪ (9‬ﰲ )ﺃ ﻁ( ‪ :‬ﻣﺸﺎ‪‬ﺎ ‪ .‬ﻭﰲ )ﺏ( ‪ :‬ﻣﺸﺒﻬﺎ ‪.‬‬
‫)‪ (10‬ﰲ )ﺝ ﺩ( ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻠﻴﺎ ﻣﻄﻠﻘﺎ ‪.‬‬

‫‪٨٢٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪(1‬‬
‫ﻻ ﻳﺸﺮﻛﻪ ﻓﻴﻪ ﻏﲑﻩ‪ ،‬ﺑﻞ ﻟﻴﺲ ﺑﲔ ﻣﻮﺟﻮﺩﻳﻦ ﰲ‬ ‫ﻣﻮﺟﻮﺩ ﻓﻠﻪ ﻣﺎ ﳜﺼﻪ ﻣﻦ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﳑﺎ‬
‫ﺍﳋﺎﺭﺝ ﺷﻲﺀ ﺑﻌﻴﻨﻪ ﺍﺷﺘﺮﻛﺎ ﻓﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﺗﺸﺎ‪‬ﺎ؛ ﻓﻔﻲ ﻫﺬﺍ ﻧﻈﲑ ﻣﺎ ﰲ ﻫﺬﺍ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﻧﻈﲑ‬
‫ﻫﺬﺍ‪ ،‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻣﺘﻤﻴﺰ )‪ (2‬ﺑﺬﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻋﻤﺎ ﺳﻮﺍﻩ‪ ،‬ﻓﻜﻴﻒ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؟‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﻣﺒﺴﻮﻁ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﻟﺒﺴﻂ ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﻪ )‪ (4) (3‬ﻓﺈﻧﻪ ﻣﻘﺎﻡ ﺯﻟﺖ ﻓﻴﻪ‬
‫ﺃﻗﺪﺍﻡ‪ ،‬ﻭﺿﻠﺖ ﻓﻴﻪ ﺃﺣﻼﻡ‪ ،‬ﻭﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪.‬‬
‫)‪(5‬‬
‫ﺑﲔ ﺍﳌﺄﻣﻮﺭ‬ ‫ﻭﻣﻦ ﺃﺣﻜﻢ ﺍﻷﺻﻠﲔ ﺍﳌﺘﻘﺪﻣﲔ ﰲ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ؛ ﻓﻴﻤﻴﺰ‬
‫)‪(6‬‬
‫ﺍﳌﺮﺿﻲ ﷲ‪ ،‬ﻭﺑﲔ ﻏﲑﻩ‪ ،‬ﻣﻊ ﴰﻮﻝ ﺍﻟﻘﺪﺭ ﳍﻤﺎ‪ ،‬ﻭﺃﺛﺒﺖ ﻟﻠﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺼﻔﺎﺕ‬ ‫ﺍﶈﺒﻮﺏ‬
‫ﺍﻟﱵ ﺗﻮﺟﺐ ﻣﺒﺎﻳﻨﺘﻪ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﰲ ﳐﻠﻮﻗﺎﺗﻪ ﺷﻲﺀ ﻣﻦ ﺫﺍﺗﻪ‪ ،‬ﻭﻻ ﰲ ﺫﺍﺗﻪ ﺷﻲﺀ ﻣﻦ‬
‫ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﺃﺛﺒﺖ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺭﺳﻠﻪ‪ ،‬ﻭﺃﻧﺰﻝ ﺑﻪ ﻛﺘﺒﻪ‪ ،‬ﻛﻤﺎ ﻧﺒﻪ ﻋﻠﻰ ﺫﻟﻚ ﰲ‬
‫ﺳﻮﺭﰐ ﺍﻹﺧﻼﺹ } ‪ (7) { ÇÊÈ šcrã•Ïÿ»x6ø9$# $pkš‰r'¯»tƒ ö@è%‬ﻭ } ‪. (8) { ÇÊÈ î‰ymr& ª!$# uqèd ö@è%‬‬

‫ﻓﺈﻥ } ‪ .... (9) { ÇÊÈ î‰ymr& ª!$# uqèd ö@è%‬ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻋﺘﺒﺎﺭ‬
‫ﻣﻌﺎﻧﻴﻪ ﺛﻼﺙ ﺃﺛﻼﺙ‪ :‬ﺛﻠﺚ ﺗﻮﺣﻴﺪ‪ ،‬ﻭﺛﻠﺚ ﻗﺼﺺ‪ ،‬ﻭﺛﻠﺚ ﺃﻣﺮ ﻭ‪‬ﻲ؛ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ‪.‬‬
‫ﻭﺍﻟﻜﻼﻡ‪ :‬ﺇﻣﺎ ﺇﻧﺸﺎﺀ‪ ،‬ﻭﺇﻣﺎ ﺇﺧﺒﺎﺭ‪ ،‬ﻭﺍﻹﺧﺒﺎﺭ‪ :‬ﺇﻣﺎ ﻋﻦ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﺇﻣﺎ ﻋﻦ ﺍﳌﺨﻠﻮﻕ‪.‬‬
‫ﻭﺍﻹﻧﺸﺎﺀ‪ :‬ﺃﻣﺮ ﻭ‪‬ﻲ ﻭﺇﺑﺎﺣﺔ‪.‬‬

‫)‪ (1‬ﰲ )ﺏ( ‪ :‬ﲟﺎ ‪.‬‬

‫)‪ (2‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﳑﻴﺰﻩ ‪.‬‬
‫)‪ (3‬ﰲ )ﺏ ﻁ( ‪ :‬ﻓﻴﻪ ‪.‬‬
‫)‪ (4‬ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﲝﺚ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﲝﺜﺎ ﺷﺎﻓﻴﺎ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪-١٨٨ ، ٧٨-٧٥ ، ٣٣ ، ٣٢ / ٣‬‬
‫‪ ، (١٩٣‬ﻭ)‪ ، (٣٦٤ -٣٢٧ ، ٢١٢ -٢١٠ ، ١٠٥ / ٥‬ﻭ)‪ ، (٤٦ ، ٤٥ / ٩‬ﻭ)‪ ، (١٤٥-١٤١ / ١١‬ﻭ)‪-٤٢٣ / ٢٠‬‬
‫‪. (٤٥٠‬‬
‫)‪ (5‬ﰲ )ﺏ ﺩ ﻁ( ‪ :‬ﻓﻤﻴﺰ ‪.‬‬
‫)‪ (6‬ﰲ )ﺃ ﺏ( ‪ :‬ﻭﺍﶈﺒﻮﺏ ‪.‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺁﻳﺔ ‪. ١ :‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ ‪. ١ :‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ ‪. ١ :‬‬

‫‪٨٣٠‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓـ } ‪ (1) { ÇÊÈ î‰ymr& ª!$# uqèd ö@è%‬ﻓﻴﻬﺎ ﺛﻠﺚ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺧﱪ ﻋﻦ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﻗﺪ‬

‫ﺍﻟﺸﻲﺀ ‪-‬ﺑﺎﻟﻔﺘﺢ‪-‬‬ ‫)‪(4‬‬

‫ﻭﻋﺪﻝ‬ ‫)‪(3‬‬
‫ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ {‬ ‫)‪(2‬‬
‫ﻗﺎﻝ ‪ } r‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‬

‫ﻳﻜﻮﻥ‪ :‬ﻣﺎ ﺳﻮﺍﻩ‪ ،‬ﻣﻦ ﻏﲑ ﺟﻨﺴﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ (5) { $YB$u‹Ï¹ y7Ï9ºsŒ ãAô‰tã ÷rr& } :‬ﻭﺫﻟﻚ‬
‫ﻳﻘﺘﻀﻲ‪ :‬ﺃﻥ ﻟﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻣﺎ ﻳﺴﺎﻭﻱ ﺍﻟﺜﻠﺚ ﰲ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﰲ ﺍﻟﺼﻔﺔ‪ ،‬ﻛﻤﻦ ﻣﻌﻪ‬
‫ﺃﻟﻒ ﺩﻳﻨﺎﺭ ﻭﺁﺧﺮ ﻣﻌﻪ ﻣﺎ ﻳﻌﺪﳍﺎ ﻣﻦ ﺍﻟﻔﻀﺔ ﻭﺍﻟﻨﺤﺎﺱ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﻭﳍﺬﺍ ﳛﺘﺎﺝ ﺇﱃ ﺳﺎﺋﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﺗﻐﲏ ﻋﻨﻪ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﻄﻠﻘﺎ‪ ،‬ﻛﻤﺎ ﳛﺘﺎﺝ ﻣﻦ ﻣﻌﻪ‬
‫ﻧﻮﻉ ﻣﻦ ﺍﳌﺎﻝ ﺇﱃ ﺳﺎﺋﺮ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﳏﺘﺎﺟﺎ ﺇﱃ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺍﻟﻘﺼﺺ‪.‬‬
‫ﻓﻴﻬﺎ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻘﻮﱄ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﺍﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ‬ ‫)‪(6‬‬
‫ﻭﺳﻮﺭﺓ } ‪{ ÇÊÈ î‰ymr& ª!$# uqèd ö@è%‬‬

‫‪. (7) { ÇËÈ ß‰yJ¢Á9$# ª!$#‬‬ ‫‪ÇÊÈ î‰ymr& ª!$# uqèd ö@è%‬‬ ‫ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫ﻭﻗﺪ ﺑﺴﻄﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ )‪. (8‬‬
‫ﻓﻴﻬﺎ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻘﺼﺪﻱ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻛﻤﺎ‬ ‫)‪(9‬‬
‫ﻭﺳﻮﺭﺓ‪{ ÇÊÈ šcrã•Ïÿ»x6ø9$# $pkš‰r'¯»tƒ ö@è% } :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ ‪. ١ :‬‬

‫)‪ (2‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ( ‪.‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪/ ٥) ، (٢٨٩٩‬‬
‫‪ ، (١٦٨‬ﻭﻗﺎﻝ ‪ " :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ " ‪ .‬ﻭﺍﻧﻈﺮ ‪ :‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ‪ ،‬ﺑﺎﺏ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﺼﻤﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪ ، (١٥٢ / ٢) ، (١٤٦١‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺁﻥ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪ ، (١٢٤٤ / ٢) ، (٣٧٨٧‬ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﺑﺎﺏ ﻓﻀﻞ ﻗﻞ ﻫﻮ ﺍﷲ‬
‫ﺃﺣﺪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ)‪. (٥٩ ، ٥٨ / ٩) ، (٥٠١٣‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺸﻲﺀ ‪.‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. ٩٥ :‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ ‪. ١ :‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺍﻵﻳﺘﺎﻥ ‪. ٢ ، ١‬‬
‫)‪ (8‬ﻟﻠﻤﺆﻟﻒ ﺭﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ ﰲ ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ‪.‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺁﻳﺔ ‪. ١ :‬‬

‫‪٨٣١‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ (1) { ÇËÈ tbr߉ç7÷ès? $tB ߉ç6ôãr& Iw‬ﻭ‪‬ﺬﺍ )‪ (2‬ﻳﺘﻤﻴﺰ ﻣﻦ‬ ‫‪ÇÊÈ šcrã•Ïÿ»x6ø9$# $pkš‰r'¯»tƒ ö@è%‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ }‬
‫ﻳﻌﺒﺪ ﺍﷲ ﳑﻦ ﻳﻌﺒﺪ ﻏﲑﻩ ﻭﺇﻥ ﻛﺎﻥ ﻛﻼﳘﺎ )‪ (3‬ﻳﻘﺮ ﺑﺄﻥ ﺍﷲ ﺭﺏ ﻛﻞ ﺷﻲﺀ )‪ (4‬ﻭﻳﺘﻤﻴﺰ ﻋﺒﺎﺩ ﺍﷲ‬
‫ﺍﳌﺨﻠﺼﻮﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺒﺪﻭﺍ ﺇﻻ ﺇﻳﺎﻩ‪ ،‬ﳑﻦ ﻋﺒﺪ ﻏﲑﻩ ﻭﺃﺷﺮﻙ ﺑﻪ‪ ،‬ﺃﻭ ﻧﻈﺮ ﺇﱃ ﺍﻟﻘﺪﺭ ﺍﻟﺸﺎﻣﻞ‬
‫ﻟﻜﻞ ﺷﻲﺀ‪ ،‬ﻓﺴﻮﻯ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﻔﺎﺭ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ‪ } r‬ﺇ‪‬ﺎ ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ { )‪. (6) (5‬‬

‫ﻭﺳﻮﺭﺓ } ‪ (7) { ÇÊÈ î‰ymr& ª!$# uqèd ö@è%‬ﻓﻴﻬﺎ ﺇﺛﺒﺎﺕ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻣﺎ ﳍﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ﺍﻟﱵ ﻳﺘﻤﻴﺰ ‪‬ﺎ ﻣﺜﺒﺘﻮ ﺍﻟﺮﺏ ﺍﳋﺎﻟﻖ‪ ،‬ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﻋﻦ ﺍﳌﻌﻄﻠﲔ ﻟﻪ ﺑﺎﳊﻘﻴﻘﺔ‪ ،‬ﻧﻔﺎﺓ ﺍﻷﲰﺎﺀ‬
‫ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﺍﳌﻀﺎﻫﲔ ﻟﻔﺮﻋﻮﻥ ﻭﺃﻣﺜﺎﻟﻪ ﳑﻦ ﺃﻇﻬﺮ ﺍﻟﺘﻌﻄﻴﻞ ﻭﺍﳉﺤﻮﺩ ﻟﻺﻟﻪ ﺍﳌﻌﺒﻮﺩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ‬
‫ﻭﻗﺎﻝ‬ ‫)‪(8‬‬
‫ﺍﻟﺒﺎﻃﻦ ﻳﻘﺮ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } ‪{ 4 #vqè=ãæur $VJù=àß öNåkߦàÿRr& !$yg÷FoYs)ø‹oKó™$#ur $pkÍ5 (#r߉ysy_ur‬‬

‫‪y7‘ZàßV{ ’ÎoTÎ)ur t•Í¬!$|Át/ ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# •>u‘ žwÎ) ÏäIwàs¯»yd tAt“Rr& !$tB |M÷HÍ>tã ô‰s)s9‬‬ ‫ﻣﻮﺳﻰ }‬

‫‪. (9) { ÇÊÉËÈ #Y‘qç7÷VtB Ücöqtãö•Ïÿ»tƒ‬‬

‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺚ ﺃﻧﺒﻴﺎﺀﻩ ﺑﺈﺛﺒﺎﺕ ﻣﻔﺼﻞ‪ ،‬ﻭﻧﻔﻲ ﳎﻤﻞ‪ ،‬ﻓﺄﺛﺒﺘﻮﺍ ﻟﻪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪،‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﻵﻳﺘﺎﻥ ‪. ٢ ، ١‬‬

‫)‪ (2‬ﰲ )ﺃ( ‪ :‬ﻭﳍﺬﺍ ‪.‬‬
‫)‪ (3‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ‪.‬‬
‫)‪ (4‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻭﻣﻠﻴﻜﻪ ‪.‬‬
‫)‪ (5‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٣٤٠٣‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (٥٠٥٥‬ﺃﲪﺪ )‪ ، (٤٥٦/٥‬ﺍﻟﺪﺍﺭﻣﻲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ )‪(٣٤٢٧‬‬
‫‪.‬‬
‫)‪ (6‬ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ )‪ ، (٢٢‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪، (٤٧٤ / ٥) ، (٣٤٠٣‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻩ ﻣﻦ ﻃﺮﻕ ﻭﺫﻛﺮ ﻣﺎ ﻳﻔﻴﺪ ﺻﺤﺔ ﺑﻌﻀﻬﺎ ‪ .‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ‪،‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪(٣٠٣ / ٥) ، (٥٠٥٥‬؛ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪(٤٥٦ / ٥‬؛ ﻭﺍﻟﺪﺭﺍﻣﻲ ﰲ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ‪،‬‬
‫ﺑﺎﺏ ﻓﻀﻞ )ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ( )‪. (٤٥٩ ، ٤٥٨ / ٢‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﺁﻳﺔ ‪. ١ :‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٤‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺔ ‪. ١٠٢‬‬

‫‪٨٣٢‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻧﻔﻮﺍ ﻋﻨﻪ ﳑﺎﺛﻠﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ .‬ﻭﻣﻦ ﺧﺎﻟﻔﻬﻢ ﻣﻦ ﺍﳌﻌﻄﻠﺔ ﺍﳌﺘﻔﻠﺴﻔﺔ ﻭﻏﲑﻫﻢ ﻋﻜﺴﻮﺍ ﺍﻟﻘﻀﻴﺔ‪،‬‬
‫ﻓﺠﺎﺀﻭﺍ ﺑﻨﻔﻲ ﻣﻔﺼﻞ ﻭﺇﺛﺒﺎﺕ ﳎﻤﻞ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﻟﻴﺲ ﻛﺬﺍ‪ ،‬ﻟﻴﺲ ﻛﺬﺍ‪ ،‬ﻟﻴﺲ ﻛﺬﺍ )‪. (1‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺇﺛﺒﺎﺗﻪ ﻗﺎﻟﻮﺍ‪ :‬ﻭﺟﻮﺩ ﻣﻄﻠﻖ ﺑﺸﺮﻁ ﺍﻟﻨﻔﻲ‪ ،‬ﺃﻭ ﺑﺸﺮﻁ ﺍﻹﻃﻼﻕ‪ (2) ،‬ﻭﻫﻢ ﻳﻘﺮﻭﻥ‬
‫ﰲ ﻣﻨﻄﻘﻬﻢ ﺍﻟﻴﻮﻧﺎﱐ‪ :‬ﺃﻥ ﺍﳌﻄﻠﻖ ﺑﺸﺮﻁ ﺍﻹﻃﻼﻕ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻓﻠﻴﺲ ﰲ ﺍﳋﺎﺭﺝ‬
‫ﺣﻴﻮﺍﻥ ﻣﻄﻠﻖ ﺑﺸﺮﻁ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﻻ ﺇﻧﺴﺎﻥ ﻣﻄﻠﻖ ﺑﺸﺮﻁ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﻻ ﻣﻮﺟﻮﺩ ﻣﻄﻠﻖ ﺑﺸﺮﻁ‬
‫ﺍﻹﻃﻼﻕ‪ ،‬ﲞﻼﻑ ﺍﳌﻄﻠﻖ ﻻ ﺑﺸﺮﻁ ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻭﻳﻨﻘﺴﻢ ﺇﱃ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﻓﺈﻥ‬
‫)‪(4‬‬ ‫)‪(3‬‬
‫ﺃﻭ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻪ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻣﺸﺨﺼﺎ‪.‬‬ ‫ﻫﺬﺍ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﰲ ﺍﳋﺎﺭﺝ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻌﻴﻨﺎ‬
‫)‪(5‬‬
‫ﻓﻴﻜﻮﻥ ﻣﺸﺎﺭﻛﺎ ﻟﺴﺎﺋﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ﰲ ﻣﺴﻤﻰ ﺍﻟﻮﺟﻮﺩ‪،‬‬ ‫ﺍﳌﺸﺮﻭﻁ ﺑﻨﻔﻲ ﻛﻞ ﺛﺒﻮﺕ ﻋﻨﻪ‬
‫ﻣﺘﻤﻴﺰﺍ ﻋﻨﻬﺎ ﺑﺎﻟﻌﺪﻡ‪.‬‬
‫ﻭﻛﻞ ﻣﻮﺟﻮﺩ ﻣﺘﻤﻴﺰ ﺑﺄﻣﺮ ﺛﺒﻮﰐ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ ﺧﲑ ﻣﻦ ﺍﻟﻌﺪﻡ )‪ (6‬ﻓﻴﻜﻮﻥ ﺃﺣﻘﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫)‪(8‬‬ ‫)‪(7‬‬
‫ﺍﻟﺬﻱ ﻇﻨﻮﻩ ﻭﺟﻮﺩﺍ ﻭﺍﺟﺒﺎ‪ ،‬ﻫﺬﺍ ﺇﺫﺍ ﺃﻣﻜﻦ ﲢﻘﻴﻘﻪ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﺧﲑﺍ ﻣﻦ ﻫﺬﺍ‬
‫ﻭﺫﻟﻚ ﳑﺘﻨﻊ؛ ﻷﻥ ﺍﳌﺘﻤﻴﺰ ﺑﲔ ﺍﳌﻮﺟﻮﺩﻳﻦ ﻻ ﻳﻜﻮﻥ ﻋﺪﻣﺎ ﳏﻀﺎ‪ ،‬ﺑﻞ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻭﺟﻮﺩﺍ؟‬
‫)‪(9‬‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﰲ‬ ‫ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺃ‪‬ﻢ ﺃﻓﻀﻞ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﺸﺎﺋﲔ‬
‫ﻭﺟﻮﺩ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻣﺎ ﻳﻌﻠﻢ ﺑﺼﺮﻳﺢ ﺍﳌﻌﻘﻮﻝ ﺍﳌﻮﺍﻓﻖ ﻟﻘﻮﺍﻧﻴﻨﻬﻢ ﺍﳌﻨﻄﻘﻴﺔ‪ :‬ﺃﻧﻪ ﻗﻮﻝ ﺑﺎﻣﺘﻨﺎﻉ‬

‫)‪ (1‬ﻟﻴﺲ ﻛﺬﺍ‪ -‬ﺍﻟﺜﺎﻟﺜﺔ‪ : -‬ﺳﻘﻄﺖ ﻣﻦ )ﺩ( ‪.‬‬

‫)‪ (2‬ﺑﺸﺮﻁ ﺍﻹﻃﻼﻕ ‪ :‬ﺳﻘﻄﺖ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (3‬ﰲ )ﺃ ﻁ( ‪ :‬ﺇﻻ ﻣﻌﲎ ‪.‬‬
‫)‪ (4‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ )ﲬﺴﺔ ﺃﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺃ ﻁ( ‪.‬‬
‫)‪ (5‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﻋﻨﻪ ﻣﻨﻪ ‪.‬‬
‫)‪ (6‬ﰲ )ﺏ( ‪ :‬ﻣﻦ ﺍﳌﻌﺪﻡ ‪.‬‬
‫)‪ (7‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﺎﻗﻂ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﻗﺎﻝ ﺑﺪﻟﻪ ‪ :‬ﺧﲑ ﻣﻦ ﺍﻟﻌﺪﻡ ‪ .‬ﰒ ﻗﺎﻝ ‪ :‬ﻭﺫﻟﻚ ﳑﺘﻨﻊ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (8‬ﻣﺎ ﺑﲔ ﺍﻟﺮﻗﻤﲔ ﺳﺎﻗﻂ ﻣﻦ ﺍﳌﻄﺒﻮﻋﺔ ‪ .‬ﻭﻗﺎﻝ ﺑﺪﻟﻪ ‪ :‬ﺧﲑ ﻣﻦ ﺍﻟﻌﺪﻡ ‪ .‬ﰒ ﻗﺎﻝ ‪ :‬ﻭﺫﻟﻚ ﳑﺘﻨﻊ ‪ . .‬ﺇﱁ ‪.‬‬
‫)‪ (9‬ﺍﳌﺸﺎﺀ ‪ :‬ﺍﻟﻜﺜﲑ ﺍﳌﺸﻲ ‪ ،‬ﻭﺍﳌﺸﺎﺋﻲ ﻫﻮ ‪ :‬ﺍﻷﺭﺳﻄﻲ ‪ ،‬ﻓﺎﳌﺸﺎﺅﻭﻥ ﻫﻢ ‪ :‬ﺃﺗﺒﺎﻉ ﺃﺭﺳﻄﻮ ‪ ،‬ﲰﻮﺍ ﺑﺬﻟﻚ ﻷﻥ ﺃﺭﺳﻄﻮ‬
‫ﻛﺎﻥ ﻳﻌﻠﻢ ﺗﻼﻣﻴﺬﻩ ﻣﺎﺷﻴﺎ ‪ ،‬ﻭﻫﻢ ﳝﺸﻮﻥ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ ﳉﻤﻴﻞ ﺻﻠﻴﺒﺎ )‪ ، (٣٧٣ / ٢‬ﺑﺎﺏ ﺍﳌﻴﻢ ‪.‬‬

‫‪٨٣٣‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻮﺟﻮﺩ ﺍﻟﻮﺍﺟﺐ )‪ (1‬ﻭﺃﻧﻪ ﲨﻊ ﺑﲔ ﺍﻟﻨﻘﻴﻀﲔ‪ ،‬ﻭﻫﺬﺍ ﰲ ﻏﺎﻳﺔ ﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻝ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﺮﺳﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ‪ :‬ﻓﻄﺮﻳﻘﺘﻬﻢ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ ﺳﺒﺤـﺎﻧﻪ ﻭﺗﻌـﺎﱃ‪:‬‬
‫™‪Éb>u‘ ¬! ߉ôJptø:$#ur ÇÊÑÊÈ šúüÎ=y™ö•ßJø9$# ’n?tã íN»n=y™ur ÇÊÑÉÈ šcqàÿÅÁtƒ $¬Hxå Ío¨“Ïèø9$# Éb>u‘ y7În/u‘ z`»ysö6ß‬‬ ‫}‬

‫‪. (2) { ÇÊÑËÈ šúüÏJn=»yèø9$#‬‬

‫ﻭﺍﷲ ﺗﻌﺎﱃ ﳜﱪ ﰲ ﻛﺘﺎﺑﻪ ﺃﻧﻪ‪ :‬ﺣﻲ‪ ،‬ﻗﻴﻮﻡ‪ ،‬ﻋﻠﻴﻢ‪ ،‬ﺣﻜﻴﻢ‪ ،‬ﻏﻔﻮﺭ‪ ،‬ﺭﺣﻴﻢ‪ ،‬ﲰﻴﻊ‪ ،‬ﺑﺼﲑ‪،‬‬
‫ﻋﻠﻲ‪ ،‬ﻋﻈﻴﻢ‪ ،‬ﺧﻠﻖ )‪ (3‬ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ‪ ،‬ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪،‬‬
‫ﻭﻛﻠﻢ ﻣﻮﺳﻰ ﺗﻜﻠﻴﻤﺎ‪ ،‬ﻭﲡﻠﻰ ﻟﻠﺠﺒﻞ ﻓﺠﻌﻠﻪ ﺩﻛﺎ‪ ،‬ﻳﺮﺿﻰ ﻋﻦ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻳﻐﻀﺐ ﻋﻠﻰ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ )‪ (4‬ﺇﱃ ﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﻷﲰﺎﺀ )‪ (5‬ﻭﺍﻟﺼﻔﺎﺕ‪.‬‬
‫)‪(7‬‬
‫ﻭﻳﻘﻮﻝ ﰲ ﺍﻟﻨﻔﻲ } ‪{ ÇÍÈ 7‰ymr& #·qàÿà2 ¼ã&©! `ä3tƒ öNs9ur } (6) { ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬‬

‫} ‪ (9) { #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù‬ﻓﻨﻔﻰ ﺑﺬﻟﻚ ﺃﻥ ﺗﻜﻮﻥ‬ ‫)‪(8‬‬

‫} ‪{ ÇÏÎÈ $wŠÏJy™ ¼çms9 ÞOn=÷ès? ö@yd‬‬
‫ﺻﻔﺎﺗﻪ ﻛﺼﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻻ ﰲ ﻧﻔﺴﻪ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺍﳌﺬﻛﻮﺭﺓ ﺑﺄﲰﺎﺋﻪ‬
‫™‪ÇÍÌÈ #ZŽ•Î7x. #vqè=ãæ tbqä9qà)tƒ $¬Hxå 4’n?»yès?ur ¼çmoY»ysö7ß‬‬ ‫ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﻻ ﰲ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﻻ ﺃﻓﻌﺎﻟﻪ‪} :‬‬
‫@‪tbqßgs)øÿs? žw `Å3»s9ur ¾Ínω÷Kpt¿2 ßxÎm7|¡ç„ žwÎ) >äóÓx« `ÏiB bÎ)ur 4 £`ÍkŽÏù `tBur ÞÚö‘F{$#ur ßìö7¡¡9$# ßNºuq»uK¡¡9$# ã&s! ßxÎm6|¡è‬‬

‫@‪. (10) { ÇÍÍÈ #Y‘qàÿxî $¸JŠÎ=ym tb%x. ¼çm¯RÎ) 3 öNßgys‹Î6ó¡n‬‬

‫)‪ (1‬ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪ :‬ﺍﻟﻮﺟﻮﺩ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ‪.‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ‪ :‬ﺍﻵﻳﺎﺕ ‪. ١٨٢ -١٨٠‬‬
‫)‪ (3‬ﰲ )ﺏ( ‪ :‬ﺧﺎﻟﻖ ‪.‬‬
‫)‪ (4‬ﰲ )ﺃ( ‪ :‬ﺍﻟﻜﺎﻓﺮ ‪.‬‬
‫)‪ (5‬ﺍﻷﲰﺎﺀ ‪ :‬ﺳﺎﻗﻄﺔ ﻣﻦ )ﺝ ﺩ( ‪.‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١١‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ‪ :‬ﺍﻵﻳﺔ ‪. ٤‬‬
‫)‪ (8‬ﺳﻮﺭﺓ ﻣﺮﱘ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٦٥‬‬
‫)‪ (9‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢٢‬‬
‫)‪ (10‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٤٤ ، ٤٣‬‬

‫‪٨٣٤‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺎﳌﺆﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ‪ ،‬ﻭﻣﺎ ﻟﻪ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ‪ ،‬ﻭﻳﺪﻋﻮﻩ ‪‬ﺎ‪ ،‬ﻭﳚﺘﻨﺐ ﺍﻹﳊﺎﺩ ﰲ ﺃﲰﺎﺋﻪ‬
‫)‪(1‬‬
‫ﻭﺁﻳﺎﺗﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ } ‪{ 4 ¾ÏmÍ´¯»yJó™r& þ’Îû šcr߉Åsù=ムtûïÏ%©!$# (#râ‘sŒur ( $pkÍ5 çnqãã÷Š$$sù 4Óo_ó¡çtø:$# âä!$oÿôœF{$# ¬!ur‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ } )‪ (2) { 3 !$uZø‹n=tã tböqxÿøƒs† Ÿw $uZÏF»tƒ#uä þ’Îû tbr߉Åsù=ムtûïÏ%©!$# ¨bÎ‬ﻭﻫﻮ ﻳﺪﻋﻮ ﺍﷲ ﻭﺣﺪﻩ‪،‬‬
‫ﻭﻳﻌﺒﺪﻩ ﻭﺣﺪﻩ )‪ (3‬ﻻ ﻳﺸﺮﻙ ﺑﻌﺒﺎﺩﺓ ﺭﺑﻪ ﺃﺣﺪﺍ‪ ،‬ﻭﳚﺘﻨﺐ ﻃﺮﻳﻖ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪ÇÎÏÈ ¸xƒÈqøtrB Ÿwur öNä3Ytã ÎhŽ‘Ø9$# y#ô±x. šcqä3Î=ôJtƒ Ÿxsù ¾ÏmÏRrߊ `ÏiB OçFôJtãy— tûïÏ%©!$# (#qãã÷Š$# È@è%‬‬ ‫ﻓﻴﻬﻢ }‬
‫&‪šcqèù$sƒs†ur ¼çmtGyJômu‘ tbqã_ö•tƒur Ü>t•ø%r& öNåkš‰r& s's#‹Å™uqø9$# ÞOÎgÎn/u‘ 4’n<Î) šcqäótGö6tƒ šcqããô‰tƒ tûïÏ%©!$# y7Í´¯»s9'ré‬‬

‫‪. (4) { ÇÎÐÈ #Y‘rä‹øtxC tb%x. y7În/u‘ z>#x‹tã ¨bÎ) 4 ÿ¼çmt/#x‹tã‬‬

‫‪†Îû ;o§‘sŒ tA$s)÷WÏB šcqà6Î=ôJtƒ Ÿw ( «!$# Èbrߊ `ÏiB LäêôJtãy— šúïÏ%©!$# (#qãã÷Š$# È@è%‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ }‬
‫‪èpyè»xÿ¤±9$# ßìxÿZs? Ÿwur‬‬ ‫‪ÇËËÈ 9Ž•Îgsß `ÏiB Nåk÷]ÏB ¼çms9 $tBur 78÷ŽÅ° `ÏB $yJÎgŠÏù öNçlm; $tBur ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$#‬‬

‫‪•’Í?yèø9$# uqèdur ( ¨,ysø9$# (#qä9$s% ( öNä3š/u‘ tA$s% #sŒ$tB (#qä9$s% óOÎgÎ/qè=è% `tã tíÌh“èù #sŒÎ) #Ó¨Lym 4 ¼çms9 šcÏŒr& ô`yJÏ9 žwÎ) ÿ¼çny‰YÏã‬‬

‫‪. (5) { ÇËÌÈ çŽ•Î6s3ø9$#‬‬

‫ﻭﻫﺬﻩ ﲨﻞ ﳍﺎ ﺗﻔﺎﺻﻴﻞ‪ ،‬ﻭﻧﻜﺖ ﺗﺸﲑ ﺇﱃ ﺧﻄﺐ ﺟﻠﻴﻞ‪.‬‬
‫ﻓﻠﻴﺠﺘﻬﺪ ﺍﳌﺆﻣﻦ ﰲ ﲢﻘﻴﻖ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻭﻟﻴﺘﺨﺬ ﺍﷲ ﻫﺎﺩﻳﺎ ﻭﻧﺼﲑﺍ‪ ،‬ﻭﺣﺎﻛﻤﺎ )‪ (6‬ﻭﻭﻟﻴﺎ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ‪ ،‬ﻭﻛﻔﻰ ﺑﺮﺑﻚ ﻫﺎﺩﻳﺎ ﻭﻧﺼﲑﺍ‪ .‬ﻭﺇﻥ ﺃﺣﺐ ﺩﻋﺎ )‪ (7‬ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺭﻭﺍﻩ‬
‫ﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﳘﺎ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ } -‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻛﺎﻥ ﺇﺫﺍ ﻗﺎﻡ ﻳﺼﻠﻲ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ١٨٠‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٤٠‬‬
‫)‪ (3‬ﰲ )ﺏ( ﺯﺍﺩ ‪ :‬ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪.‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٥٧ ، ٥٦‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺳﺒﺄ ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪. ٢٣ ، ٢٢‬‬
‫)‪ (6‬ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ‪ :‬ﻭﺇﻥ ﺃﺣﺐ )ﺳﻄﺮ ﺗﻘﺮﻳﺒﺎ( ‪ :‬ﺳﻘﻂ ﻣﻦ )ﺃ ﺏ ﻁ( ‪.‬‬
‫)‪ (7‬ﰲ )ﺃ ﺏ ﻁ( ‪ :‬ﻭﺇﻥ ﺃﺣﺐ ﺩﻋﺎﺀ ﻓﺎﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬

‫‪٨٣٥‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻦ ﺍﻟﻠﻴﻞ ﻳﻘﻮﻝ‪ " :‬ﺍﻟﻠﻬﻢ ﺭﺏ ﺟﱪﻳﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ‪ ،‬ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻋﺎﱂ‬
‫ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺃﻧﺖ ﲢﻜﻢ ﺑﲔ ﻋﺒﺎﺩﻙ ﻓﻴﻤﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﳜﺘﻠﻔﻮﻥ‪ ،‬ﺍﻫﺪﱐ ﳌﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﳊﻖ ﺑﺈﺫﻧﻚ ﺇﻧﻚ ‪‬ﺪﻱ ﻣﻦ ﺗﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ { )‪ (2) (1‬ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪:‬‬

‫ﺃﻱ‪ :‬ﻓﺎﺧﺘﻠﻔﻮﺍ‪ ،‬ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ )‪ (4‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇ‪‬ـﺎ‬ ‫)‪(3‬‬

‫} ‪{ Zoy‰Ïnºur Zp¨Bé& â¨$¨Z9$# tb%x.‬‬

‫‪|=»tGÅ3ø9$# ãNßgyètB tAt“Rr&ur tûïÍ‘É‹YãBur šúïÌ•Ïe±u;ãB z`¿ÍhŠÎ;¨Y9$# ª!$# y]yèt7sù‬‬ ‫ﻛﺬﻟﻚ ﰲ ﺣﺮﻑ ﻋﺒﺪ ﺍﷲ )‪} (5‬‬
‫‪ÞOßgø?uä!%y` $tB ω÷èt/ .`ÏB çnqè?ré& tûïÏ%©!$# žwÎ) ÏmŠÏù y#n=tG÷z$# $tBur 4 ÏmŠÏù (#qàÿn=tF÷z$# $yJŠÏù Ĩ$¨Z9$# tû÷üt/ zNä3ósuŠÏ9 Èd,ysø9$$Î/‬‬

‫‪“ωôgtƒ ª!$#ur 3 ¾ÏmÏRøŒÎ*Î/ Èd,ysø9$# z`ÏB ÏmŠÏù (#qàÿn=tF÷z$# $yJÏ9 (#qãZtB#uä šúïÏ%©!$# ª!$# “y‰ygsù ( óOßgoY÷•t/ $JŠøót/ àM»oYÉi•t6ø9$#‬‬

‫)‪(6‬‬
‫‪{ ÇËÊÌÈ ?LìÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) âä!$t±o„ `tB‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ، (٧٧٠‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (٣٤٢٠‬ﺍﻟﻨﺴﺎﺋﻲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ )‪، (١٦٢٥‬‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (٧٦٧‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (١٣٥٧‬ﺃﲪﺪ )‪. (١٥٦/٦‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪ ،‬ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ‪ ،‬ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻣﻪ ‪ ،‬ﺍﳊﺪﻳﺚ ﺭﻗﻢ )‪/ ١) ، (٧٧٠‬‬
‫‪. (٥٣٤‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﻣﻦ ﺍﻵﻳﺔ ‪. ٢١٣‬‬
‫)‪ (4‬ﻳﺸﲑ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ " :‬ﻭ‪‬ﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺇِﻟﱠﺎ ﺃﹸﻣ‪‬ﺔﹰ ﻭ‪‬ﺍﺣِﺪ‪‬ﺓﹰ ﻓﹶﺎﺧ‪‬ﺘ‪‬ﻠﹶﻔﹸﻮﺍ " ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ :‬ﺍﻵﻳﺔ ‪ ، ١٩‬ﻭﻗﺪ ﺃﺛﺒﺘﻬﺎ ﰲ‬
‫ﺍﳌﻄﺒﻮﻋﺔ ﰲ ﺍﳌﱳ ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﱂ ﺗﺬﻛﺮﻫﺎ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪.‬‬
‫)‪ (5‬ﻳﻌﲏ ﰲ ﻗﺮﺍﺀﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺍﻧﻈﺮ ‪ :‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ )‪. (١٩٥ ، ١٩٤ / ٢‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ ‪. ٢١٣‬‬

‫‪٨٣٦‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳋﺎﲤﺔ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﺗﺘﻢ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻭﺃﺻﻠﻲ ﻭﺃﺳﻠﻢ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﻨﱯ ﺍﻷﻣﲔ‪ ،‬ﺍﻟﺬﻱ‬
‫ﺗﺮﻛﻨﺎ ﻋﻠﻰ ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ‪ ،‬ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﻘﺪ ﺍﻧﺘﻬﻴﺖ ‪-‬ﺑﻌﻮﻥ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ‪ -‬ﻣﻦ ﲢﻘﻴﻖ ﻛﺘﺎﺏ‪" :‬ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‬
‫ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ " ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺃﻧﺎ ﻣﻐﺘﺒﻂ‬
‫ﲟﺎ ﻛﺴﺒﺘﻪ ﻣﻦ ﻓﺎﺋﺪﺓ ﻛﺒﲑﺓ ﺟﻨﻴﺘﻬﺎ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ ﻗﺮﺍﺀﺓ ﻣﺘﺄﻧﻴﺔ‪ ،‬ﰒ ﻣﻦ ﺧﻼﻝ‬
‫ﺧﺪﻣﱵ ﻟﻪ ﺃﺛﻨﺎﺀ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺜﻪ ﻭﺁﺛﺎﺭﻩ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﺎﺗﻪ‪ ،‬ﻭﺗﺮﲨﺔ ﺃﻋﻼﻣﻪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﳑﺎ‬
‫ﺳﺎﻗﲏ ﻟﻘﺮﺍﺀﺓ ﻛﺘﺐ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﺴﲑﺓ‪ ،‬ﻭﻏﲑﻫﺎ‪ ،‬ﻓﻀﻼ‬
‫ﻋﻦ ﻗﺮﺍﺀﺓ ﻛﺘﺐ ﺍﳌﺆﻟﻒ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﻗﺪ ﺣﺎﻭﻟﺖ ﺧﻼﻝ ﲢﻘﻴﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺩﺭﺍﺳﺘﻪ‪ :‬ﺃﻥ ﺃﺧﺪﻡ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﺃﻥ ﺃﺧﺪﻡ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﱵ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺈﱐ ﺃﺣﺲ ﺍﻵﻥ ﺃﻥ ﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﺗﺮﻛﺘﻬﺎ‪ ،‬ﻭﺃﺧﺮﻯ ﻗﺼﺮﺕ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﻋﻤﻞ ﺍﻟﺒﺸﺮ ﻻ ﳜﻠﻮ ﻣﻦ ﺧﻠﻞ‪ ،‬ﻭﻣﻦ ﻧﻘﺺ‪ ،‬ﺇﳕﺎ ﺍﳌﻄﻠﻮﺏ ﺍﻟﺘﺴﺪﻳﺪ ﻭﺍﳌﻘﺎﺭﺑﺔ‪،‬‬
‫ﻭﺍﻻﺟﺘﻬﺎﺩ ﻭﺑﺬﻝ ﺍﻟﻮﺳﻊ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺣﺎﻭﻟﺘﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﰒ ﺇﻥ ﺍﻟﻘﺎﺭﺉ ﻻ ﺑﺪ ﺃﻥ ﳛﺲ ﺑﺄﻥ ﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﻧﻘﺺ‪ ،‬ﻭﻻ ﺑﺪ ﺃﻥ ﳚﺪ ﺃﺧﻄﺎﺀ ﻭﻗﻌﺖ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﺘﻤﲎ ﺃﺷﻴﺎﺀ ﻟﻮ ﺃﱐ ﻓﻌﻠﺘﻬﺎ‪ ،‬ﻭﻻ ﺑﺪ ﺃﻥ ﳜﺎﻟﻔﲏ ﰲ ﺑﻌﺾ ﻣﺎ ﻓﻌﻠﺘﻪ‪ ،‬ﺃﻭ ﻗﻠﺘﻪ‪ ،‬ﺃﻭ‬
‫ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﻻﺧﺘﻼﻑ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻷﻥ ﻋﲔ ﺍﻟﻨﺎﻗﺪ ﺑﺼﲑﺓ‪،‬‬
‫ﻭﻷﻥ ﻣﻦ ﻳﺴﺘﻌﺮﺽ ﺍﻟﻌﻤﻞ ﻭﻳﻨﻈﺮ ﻓﻴﻪ‪ ،‬ﻏﲑ ﻣﻦ ﳝﺎﺭﺳﻪ ﻭﻳﻌﺎﻳﺸﻪ‪.‬‬
‫ﻓﺂﻣﻞ ﻣﻦ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺇﺫﺍ ﻭﺟﺪ ﺧﻄﺄ‪ ،‬ﺃﻭ ﻻﺣﻆ ﺧﻠﻼ ﺃﻭ ﻧﻘﺼﺎ‪ ،‬ﺃﻭ ﻟﺪﻳﻪ ﻣﺎ ﻳﻔﻴﺪ‬
‫ﻭﳜﺪﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻘﺮﺍﺀ‪ ،‬ﺃﻥ ﻳﺮﺷﺪﱐ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﻳﺰﻭﺩﱐ ﺑﻪ؛ ﻷﻧﻪ ﺑﺬﻟﻚ ﳜﺪﻡ‪ ،‬ﻭﻳﺸﺎﺭﻙ ﰲ‬
‫ﺍﳋﲑ‪.‬‬
‫ﻭﺃﺧﲑﺍ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪-‬ﻛﻤﺎ ﺃﺷﺮﺕ ﰲ ﺍﻟﺪﺭﺍﺳﺔ‪ -‬ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻘﻴﻤﺔ ﺍﻟﱵ ﲢﻤﻞ‬
‫ﺍﻟﻌﻼﺝ ﺍﻟﻨﺎﺟﻊ ﻟﻜﺜﲑ ﻣﻦ ﺃﻣﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ‪ ،‬ﻭﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻭﺍﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﻋﻼﺟﺎ ﻭﻗﺘﻴﺎ ﻟﻌﺼﺮ ﻣﺆﻟﻔﻪ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻳﻌﺎﰿ ﺍﻟﻜﺜﲑ ﻣﻦ ﻣﺸﺎﻛﻞ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﺄﻧﻪ‬

‫‪٨٣٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺘﺐ ﳍﺬﺍ ﺍﻟﻌﺼﺮ‪.‬‬

‫ﻓﺠﺰﻯ ﺍﷲ ﻣﺆﻟﻔﻪ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺧﲑ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳌﺜﻮﺑﺔ ﱄ‬
‫ﻭﻟﻜﻞ ﻣﻦ ﺃﺳﻬﻢ ﰲ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺧﺪﻣﺘﻪ‪ ،‬ﻭﺃﺧﺺ ﻓﻀﻴﻠﺔ ﺷﻴﺨﻲ ﺻﺎﱀ ﺑﻦ ﻓﻮﺯﺍﻥ‬
‫ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﺍﻟﺬﻱ ﺃﺷﺮﻑ ﻋﻠﻰ ﲢﻘﻴﻘﻪ‪ ،‬ﻭﺃﺳﻬﻢ ﲟﻼﺣﻈﺎﺗﻪ ﻭﺗﻮﺟﻴﻬﺎﺗﻪ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ‬
‫ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬
‫] ﰎ ﲝﻤﺪ ﺍﷲ [‬

‫‪٨٣٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪( ٤‬‬
‫ﻓﻬﺮﺱ ﺍﳌﺮﺍﺟﻊ‬
‫)‪ (١‬ﺍﳌﻌﺎﺟﻢ ﻭﺍﳌﻮﺳﻮﻋﺎﺕ ﻭﳓﻮﻫﺎ‪:‬‬
‫‪ -١‬ﺃﻃﻠﺲ ﺍﻟﻌﺎﱂ‪ :‬ﳏﻤﺪ ﺳﻴﺪ ﻧﺼﺮ ﻭﲨﺎﻋﺔ‪ .‬ﻃﺒﻌﺔ ﺟﺪﻳﺪﺓ ﻋﺎﻡ ‪ - ١٩٨٢‬ﻣﻜﺘﺒﺔ‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ -٢‬ﺩﻟﻴﻞ ﺍﻟﻘﺎﺭﺉ ﺇﱃ ﻣﻮﺍﺿﻊ ﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻐﻨﻴﻤﺎﻥ‪.‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﻃﺒﻌﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ‪.‬‬
‫‪ -٣‬ﺍﻟﻔﻬﺮﺳﺖ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻨﺪﱘ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ‪١٣٨٨‬ﻫـ‪.‬‬
‫‪ -٤‬ﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ‪ :‬ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﲑﻭﺯﺁﺑﺎﺩﻱ‪ .‬ﺍﳌﺆﺳﺴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪-‬‬
‫ﻟﺒﻨﺎﻥ‪.‬‬
‫‪ -٥‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ :‬ﳏﻤﺪ ﺑﻦ ﻣﻜﺮﻡ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺻﺎﺩﺭ ﻭﺩﺍﺭ ﺑﲑﻭﺕ‪ -‬ﻟﺒﻨﺎﻥ‪،‬‬
‫‪١٣٨٨‬ﻫـ‪.‬‬
‫‪ -٦‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻗﺎﺳﻢ ﻭﺍﺑﻨﻪ‬
‫ﳏﻤﺪ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪.‬‬
‫‪ -٧‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ‪ .‬ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪-‬‬
‫ﻟﺒﻨﺎﻥ ‪١٩٦٧‬ﻡ‪.‬‬
‫‪ -٨‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ‪ :‬ﻳﺎﻗﻮﺕ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﻤﻮﻱ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺻﺎﺩﺭ‪ -‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٩‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ :‬ﲨﻴﻞ ﺻﻠﻴﺒﺎ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٩٧٣‬ﻡ‪.‬‬
‫‪ -١٠‬ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪ :‬ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ‪ .‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ‬
‫ﺑﺮﻟﲔ‪.‬‬
‫‪ -١١‬ﺍﳌﻌﺠﻢ ﺍﳌﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‬
‫ﺍﻟﻌﺮﰊ‪.‬‬
‫‪ -١٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ :‬ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺒﺎﺣﺜﲔ‪ :‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻄﻬﺮﺍﻥ‪ ،‬ﺃﺻﺪﺭﻩ ﳎﻤﻊ ﺍﻟﻠﻐﺔ‬

‫‪٨٣٩‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻌﺮﺑﻴﺔ ﲟﺼﺮ‪.‬‬
‫‪ -١٣‬ﻣﻔﺘﺎﺡ ﻛﻨﻮﺯ ﺍﻟﺴﻨﺔ‪ :‬ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﺳﻬﻴﻞ ﻛﺪﳝﻲ ‪ -‬ﻻﻫﻮﺭ ‪١٣٩١‬ﻫـ‪.‬‬
‫‪ -١٤‬ﺍﳌﻨﺠﺪ ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻌﻠﻮﻡ‪ :‬ﻟﻮﻳﺲ ﻣﻌﻠﻮﻑ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ‪.‬‬
‫‪ -١٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻴﺴﺮﺓ‪ :‬ﺑﺈﺷﺮﺍﻑ ﳏﻤﺪ ﺷﻔﻴﻖ ﻏﺮﺑﺎﻝ‪ .‬ﺩﺍﺭ ﺍﻟﺸﻌﺐ ﻭﻣﺆﺳﺴﺔ‬
‫ﻓﺮﺍﻧﻜﻠﲔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪.‬‬
‫)‪ ( ٢‬ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﻭﻋﻠﻮﻣﻪ‪:‬‬
‫‪ -١٦‬ﺍﻟﺘﺒﺼﺮﺓ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪ :‬ﻣﻜﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ .‬ﺗﻌﻠﻴﻖ ﳏﻤﺪ ﻏﻮﺙ ﺍﻟﻨﺪﻭﻱ‪،‬‬
‫ﺍﻟﺪﺍﺭ ﺍﻟﺴﻠﻔﻴﺔ ﺑﺎﳍﻨﺪ‪.‬‬
‫‪ -١٧‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ ﺍﻟﺪﻣﺸﻘﻲ‪ .‬ﺻﺤﺤﻬﺎ ﳔﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻃﺒﻊ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺸﻌﺒﻴﺔ‪.‬‬
‫‪ -١٨‬ﺗﻔﺴﲑ ﳎﺎﻫﺪ‪ :‬ﳎﺎﻫﺪ ﺑﻦ ﺟﱪ ﺍﳌﺨﺰﻭﻣﻲ‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻮﺭﰐ‪ .‬ﻃﺒﻌﺔ‬
‫ﺧﻠﻴﻔﺔ ﺑﻦ ﲪﺪ ﺁﻝ ﺛﺎﱐ‪ ،‬ﻣﻄﺎﺑﻊ ﺍﻟﺪﻭﺣﺔ‪.‬‬
‫‪ -٩‬ﺗﻨﻮﻳﺮ ﺍﳌﻘﺒﺎﺱ ﻣﻦ ﺗﻔﺴﲑ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﲨﻊ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻔﲑﻭﺯﺁﺑﺎﺩﻱ‪ .‬ﻧﺸﺮ‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻻﺷﺘﻘﺎﻕ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ ‪١٣٨٠‬ﻫـ‪.‬‬
‫‪ -٢٠‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ‪ .‬ﻧﺸﺮ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪.‬‬
‫‪ -٢١‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ :‬ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ‪ .‬ﺻﻮﺭﺓ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪ -١٣٢٣‬ﺑﻮﻻﻕ‪ ،‬ﻧﺸﺮ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ -‬ﻟﺒﻨﺎﻥ‪.‬‬
‫‪ -٢٢‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺄﺛﻮﺭ‪ :‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‪ .‬ﻧﺸﺮ ﳏﻤﺪ ﺃﻣﲔ ﺩﻣﺞ ‪-‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ -٢٣‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪ .‬ﻃﺒﻌﺔ ﺛﺎﻧﻴﺔ ‪١٣٨٣‬ﻫـ‪ ،‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ‬
‫ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ‪.‬‬
‫)‪ (٣‬ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﻋﻠﻮﻣﻪ‪:‬‬
‫‪ -٢٤‬ﺍﻷﺫﻛﺎﺭ ﺍﻟﻨﻮﻭﻳﺔ‪ :‬ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻃﺒﻌﺔ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﳌﻼﺡ ﺑﺪﻣﺸﻖ ‪١٣٩١‬ﻫـ‪ -٢٥ .‬ﺍﻻﺳﺘﺬﻛﺎﺭ ﳌﺬﺍﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻷﻣﺼﺎﺭ‪ :‬ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﱪ‪ .‬ﲢﻘﻴﻖ ﻋﻠﻲ ﺍﻟﻨﺠﺪﻱ ﻧﺎﺻﻒ‪ ،‬ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺼﺮ‪ ،‬ﳉﻨﺔ ﺇﺣﻴﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -٢٦‬ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ‪ ،‬ﺷﺮﺡ ﺗﻘﺮﻳﺐ ﺍﻟﻨﻮﺍﻭﻱ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻴﻮﻃﻲ‪.‬‬
‫ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٩‬ﻫـ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫‪ -٢٧‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ‪ :‬ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻷﺛﲑ ﺍﳉﺰﺭﻱ‪ .‬ﲢﻘﻴﻖ‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻃﺒﻌﺔ ‪١٣٨٩‬ﻫـ‪.‬‬
‫‪ -٢٨‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺴﻴﻮﻃﻲ‪.‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٠١‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫‪ -٢٩‬ﺳﻠﺴﻠﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ :‬ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫‪١٣٩٩‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -٣٠‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﺰﻭﻳﲏ )ﺍﺑﻦ ﻣﺎﺟﻪ(‪ .‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ‬
‫ﺍﻟﺒﺎﻗﻲ‪ .‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ‪١٣٩٥‬ﻫـ‪.‬‬
‫‪ -٣٢‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻭ‪‬ﺎﻣﺸﻪ )ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ (‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ )ﺃﺑﻮ ﺩﺍﻭﺩ(‪ .‬ﺇﻋﺪﺍﺩ ﻭﺗﻌﻠﻴﻖ ﻋﺰﺓ ﻋﻴﺪ ﺍﻟﺪﻋﺎﺱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٨٨‬ﻫـ‪.‬‬
‫‪ -٣٣‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ(‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺳﻮﺭﺓ ﺍﻟﺘﺮﻣﺬﻱ‪ .‬ﲢﻘﻴﻖ‬
‫ﺃﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ‪ ،‬ﻭﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ ﻋﻮﺽ‪ .‬ﻧﺸﺮ ﺍﳌﻜﺘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻟﻠﺤﺎﺝ ﺭﻳﺎﺽ ﺍﻟﺸﻴﺦ‪.‬‬
‫‪ -٣٤‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻲ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺪﺍﺭﻣﻲ‪ .‬ﺑﻌﻨﺎﻳﺔ ﳏﻤﺪ ﺃﲪﺪ ﺩﳘﺎﻥ‪ .‬ﻧﺸﺮ‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫‪ -٣٥‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﻣﻌﻪ )ﺍﳉﻮﻫﺮ ﺍﻟﻨﻘﻲ( ﻻﺑﻦ ﺍﻟﺘﺮﻛﻤﺎﱐ‪ :‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻴﻬﻘﻲ‪.‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ -‬ﺑﲑﻭﺕ‪ -٣٦.‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ﺑﺸﺮﺡ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﻭﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ‪ ،‬ﺃﲪﺪ ﺑﻦ‬
‫ﺷﻌﻴﺐ ﺍﻟﻨﺴﺎﺋﻲ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٤٨‬ﻫـ‪ ،‬ﺍﳌﻄﺒﻌﺔ ﺍﳌﺼﺮﻳﺔ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ -٣٧‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﻔﺮﺍﺀ ﺍﻟﺒﻐﻮﻱ‪ .‬ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ‪،‬‬

‫ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٩٦‬ﻫـ‪.‬‬
‫‪ -٣٨‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪-‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ -٣٩‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ ﺍﻟﺴﻠﻤﻲ‪ .‬ﲢﻘﻴﻖ ﺩ‪ .‬ﳏﻤﺪ‬
‫ﻣﺼﻄﻔﻰ ﺍﻷﻋﻈﻤﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٩٩‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -٤٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ :‬ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﺍﻟﻘﺸﲑﻱ‪ .‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ‬
‫ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﻄﺒﻌﺔ ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﺷﺮﻛﺎﻩ‪.‬‬
‫‪ -٤١‬ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ )ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ (‪ :‬ﳏﻤﺪ ﴰﺲ ﺍﳊﻖ ﺍﻟﻌﻈﻴﻢ ﺁﺑﺎﺩﻱ‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﳏﻤﺪ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٨٩‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﺴﻠﻔﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ‪.‬‬
‫‪ -٤٢‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﺸﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ (‪ :‬ﺍﻟﺸﺮﺡ ﻷﲪﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻭﺍﻷﺻﻞ ﶈﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻧﺸﺮ ﺭﺋﺎﺳﺔ ﺇﺩﺍﺭﺍﺕ ﺍﻟﺒﺤﻮﺙ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ -٤٣‬ﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﱐ‪ ،‬ﻣﻌﻪ ﺑﻠﻮﻍ ﺍﻷﻣﺎﱐ )ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ (‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺒﻨﺎ‪.‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪.‬‬
‫‪ -٤٤‬ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻷﺫﻛﺎﺭ ﺍﻟﻨﻮﻭﻳﺔ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻼﻥ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﺍﳌﻜﺘﺒﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﳊﺎﺝ ﺭﻳﺎﺽ ﺍﻟﺸﻴﺦ‪ -٤٥.‬ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺳﻠﻢ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻘﺎﺿﻲ‪ .‬ﲢﻘﻴﻖ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪١٣٨٣‬ﻫـ‪.‬‬
‫‪ -٤٦‬ﺍﻟﻔﻮﺍﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳛﲕ ﺍﳌﻌﻠﻤﻲ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٢‬ﻫـ‪.‬‬
‫‪ -٤٧‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺍﳌﻨﺎﻭﻱ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺮﻓﺔ‪ -‬ﻟﺒﻨﺎﻥ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ -٤٨‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﺍﻟﻀﺤﺎﻙ ﺑﻦ ﳐﻠﺪ ﺍﻟﺸﻴﺒﺎﱐ‪ .‬ﲣﺮﻳﺞ ﳏﻤﺪ ﻧﺎﺻﺮ‬
‫ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٠٠‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -٤٩‬ﻛﺸﻒ ﺍﳋﻔﺎ ﻭﻣﺰﻳﻞ ﺍﻹﻟﺒﺎﺱ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺠﻠﻮﱐ‪ .‬ﺻﺤﺤﻪ ﺃﲪﺪ‬
‫ﺍﻟﻘﻼﺵ‪ ،‬ﻧﺸﺮ ﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ -‬ﺣﻠﺐ‪ ،‬ﻭﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -٥٠‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ ﰲ ﺳﻨﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ‪ :‬ﻋﻠﻲ ﺍﳌﺘﻘﻲ ﺑﻦ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﺍﳍﻨﺪﻱ‪.‬‬
‫ﻧﺸﺮ ﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ -‬ﺣﻠﺐ‪.‬‬
‫‪ -٥١‬ﺍﻟﻶﻟﺊ ﺍﳌﺼﻨﻮﻋﺔ‪ :‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ‪ -‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﳊﺴﻴﻨﻴﺔ‬
‫ﺍﳌﺼﺮﻳﺔ‪ -‬ﺍﻷﺯﻫﺮ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٩٧‬ﻫـ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫‪ -٥٢‬ﺍﳌﺮﺍﺳﻴﻞ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ‪ :‬ﻋﻨﺎﻳﺔ ﺷﻜﺮ ﺍﷲ ﻗﻮﺟﺎﱐ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ ‪١٣٩٧‬ﻫـ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫‪ -٥٣‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﱪﺍﱐ‪ .‬ﲢﻘﻴﻖ ﲪﺪﻱ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‪ ،‬ﻧﺸﺮ ﻭﺯﺍﺭﺓ‬
‫ﺍﻷﻭﻗﺎﻑ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﻃﺒﻊ ﺍﻟﺪﺍﺭ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻄﺒﺎﻋﺔ‪ ،‬ﺑﻐﺪﺍﺩ‪.‬‬
‫‪ -٥٤‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﺎﻣﺸﻪ )ﺍﻟﺘﻠﺨﻴﺺ( ﻟﻠﺬﻫﱯ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﳊﺎﻛﻢ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ‪ -‬ﺣﻠﺐ‪.‬‬
‫‪ -٥٥‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪‬ﺎﻣﺸﻪ ﻣﻨﺘﺨﺐ ﻛﱰ ﺍﻟﻌﻤﺎﻝ(‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ‪.‬‬
‫ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ﻭﺩﺍﺭ ﺻﺎﺩﺭ‪.‬‬
‫‪ -٥٦‬ﺍﳌﺼﻨﻒ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ ﺍﻟﺼﻨﻌﺎﱐ‪ .‬ﲢﻘﻴﻖ ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ ﺍﻷﻋﻈﻤﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ ‪١٣٩٢‬ﻫـ‪.‬‬
‫‪ -٥٧‬ﺍﳌﺼﻨﻒ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ .‬ﺑﻌﻨﺎﻳﺔ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﺃﻓﻐﺎﱐ‪ ،‬ﻃﺒﻌﺔ‬
‫‪١٣٨٧‬ﻫـ‪.‬‬
‫‪ -٥٨‬ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺨﺎﻭﻱ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٩٩‬ﻫـ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ -‬ﻟﺒﻨﺎﻥ‪.‬‬
‫‪ -٥٩‬ﺍﳌﻨﺎﺭ ﺍﳌﻨﻴﻒ ﰲ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻀﻌﻴﻒ‪ :‬ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻏﺪﺓ‪ ،‬ﻧﺸﺮ ﻣﻜﺘﺒﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ -‬ﺣﻠﺐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٩٠‬ﻫـ‪.‬‬

‫‪ -٦٠‬ﺍﳌﻮﻃﺄ‪ :‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪ ،‬ﺗﺼﺤﻴﺢ ﻭﺗﺮﻗﻴﻢ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪.‬‬
‫) ‪ (٤‬ﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻟﺴﲑﺓ ﻭﺍﻟﺘﺎﺭﻳﺦ‪:‬‬
‫‪ -٦١‬ﺃﹸﺳﺪ ﺍﻟﻐﺎﺑﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺍﻟﻜﺮﻡ ﺑﻦ ﺍﻷﺛﲑ‪ .‬ﻧﺸﺮ ﺍﳌﻜﺘﺒﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻟﻠﺤﺎﺝ ﺭﻳﺎﺽ ﺍﻟﺸﻴﺦ‪.‬‬
‫‪ -٦٢‬ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭ‪‬ﺎﻣﺸﻪ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ‬
‫ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ .‬ﺻﻮﺭﺓ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٢٨‬ﻫـ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪.‬‬
‫‪ -٦٣‬ﺍﻷﻋﻼﻡ‪ :‬ﺧﲑ ﺍﻟﺪﻳﻦ ﺍﻟﺰﺭﻛﻠﻲ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪١٩٧٩‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪.‬‬
‫‪ -٦٤‬ﺍﻷﻋﻼﻡ ﺍﻟﻌﻠﻴﺔ ﰲ ﻣﻨﺎﻗﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻋﻤﺮ ﺍﻟﺒﺰﺍﺭ‪ ،‬ﲢﻘﻴﻖ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪١٤٠٠ ،‬ﻫـ‪.‬‬
‫‪ -٦٥‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٩٧٨‬ﻡ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ‪-‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻭﻣﻜﺘﺒﺔ ﺍﻟﻨﺼﺮ‪ -‬ﺍﻟﺮﻳﺎﺽ‪.‬‬
‫‪ -٦٦‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‬
‫ﲝﻴﺪﺭﺁﺑﺎﺩ‪ -‬ﺍﳍﻨﺪ‪.‬‬
‫‪ -٦٧‬ﺗﺎﺭﻳﺦ ﻭﺍﺳﻂ‪ :‬ﺃﺳﻠﻢ ﺑﻦ ﺳﻬﻞ ﺍﻟﺮﺯﺍﺯ‪ .‬ﲢﻘﻴﻖ ﻛﻮﺭﻛﻴﺲ ﻋﻮﺍﺩ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳌﻌﺎﺭﻑ‪-‬‬
‫ﺑﻐﺪﺍﺩ ‪١٣٨٧‬ﻫـ‪.‬‬
‫‪ -٦٨‬ﺗﺒﻴﲔ ﺍﻟﻌﺠﺐ ﲟﺎ ﻭﺭﺩ ﰲ ﻓﻀﻞ ﺭﺟﺐ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ .‬ﺑﻌﻨﺎﻳﺔ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﳉﱪﻳﻦ‪ .‬ﻃﺒﻌﺔ ‪١٤٠٠‬ﻫـ‪ -٦٩ .‬ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ‪ :‬ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺬﻫﱯ‪ .‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﻋﻦ ﻣﻄﺒﻮﻋﺎﺕ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ -٧٠ .‬ﺗﻌﺠﻴﻞ ﺍﳌﻨﻔﻌﺔ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ‬
‫ﺍﻟﻌﺴﻘﻼﱐ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ‪ -‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٧١‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٥‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪ -‬ﺑﲑﻭﺕ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ -٧٢‬ﺬﻳﺐ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ‪ :‬ﳛﲕ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‪ .‬ﺇﺩﺍﺭﺓ ﺍﳌﻄﺒﻌﺔ ﺍﳌﻨﲑﻳﺔ‪ -‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٧٣‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ .‬ﺻﻮﺭﺓ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪١٣٢٦‬ﻫـ‪ ،‬ﺩﺍﺭ ﺻﺎﺩﺭ‪.‬‬
‫‪ -٧٤‬ﺟﺎﻣﻊ ﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ‪ :‬ﻳﻮﺳﻒ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﺒﻬﺎﱐ‪ .‬ﲢﻘﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻄﻮﺓ‬
‫ﻋﻮﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٤‬ﻫـ‪.‬‬
‫‪ -٧٥‬ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﳎﻠﺲ ﺩﺍﺋﺮﺓ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺑﺎﳍﻨﺪ ‪١٣٧١‬ﻫـ‪.‬‬
‫‪ -٧٦‬ﺧﻼﺻﺔ ﺗﺬﻫﻴﺐ ‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳋﺰﺭﺟﻲ ﺍﻷﻧﺼﺎﺭﻱ‪ .‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩١‬ﻫـ‪.‬‬
‫‪ -٧٧‬ﺫﻛﺮ ﺃﺧﺒﺎﺭ ﺃﺻﺒﻬﺎﻥ‪ :‬ﺃﺑﻮ ﻧﻌﻴﻢ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺻﺒﻬﺎﱐ‪ .‬ﻃﺒﻊ ﰲ ﻣﺪﻳﻨﺔ ﻟﻴﺪﻥ‪،‬‬
‫ﻣﻄﺒﻌﺔ ﺑﺮﻳﻞ ‪١٩٣٤‬ﻡ‪ ،‬ﻧﺸﺮ ﻣﺆﺳﺴﺔ ﺍﻟﻨﺼﺮ‪ -‬ﻃﻬﺮﺍﻥ‪.‬‬
‫‪ -٧٨‬ﺍﻟﺬﻳﻞ ﻋﻠﻰ ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﳊﻨﺒﻠﻲ‪ .‬ﻧﺸﺮ‬
‫ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫‪ -٧٩‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ‪ :‬ﺍﺑﻦ ﻗﻴ‪‬ﻢ ﺍﳉﻮﺯﻳﺔ‪ .‬ﲢﻘﻴﻖ ﺷﻌﻴﺐ ﻭﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪١٣٩٩‬ﻫـ‪.‬‬
‫‪ -٨٠‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻛﺜﲑ‪ :‬ﲢﻘﻴﻖ ﻣﺼﻄﻔﻰ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪-‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ -٨١‬ﺳﲑﺓ ﺍﻟﻨﱯ ‪ r‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻫﺸﺎﻡ‪ .‬ﲢﻘﻴﻖ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﻣﻄﺒﻌﺔ‬
‫ﺍﳌﺪﱐ ‪١٣٨٣‬ﻫـ‪.‬‬
‫‪ -٨٢‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ :‬ﻋﺒﺪ ﺍﳊﻲ ﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺍﳊﻨﺒﻠﻲ‪ .‬ﻃﺒﻌﺔ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪-‬‬
‫ﺑﲑﻭﺕ‪.‬‬
‫‪ -٨٣‬ﺍﻟﺸﻔﺎ ﺑﺘﻌﺮﻳﻒ ﺣﻘﻮﻕ ﺍﳌﺼﻄﻔﻰ‪ :‬ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻴﺤﺼﱯ‪ .‬ﻃﺒﻌﺔ‬
‫ﻣﻜﺘﺒﺔ ﻭﻣﻄﺒﻌﺔ ﺍﳌﺸﻬﺪ ﺍﳊﺴﻴﲏ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ -٨٤‬ﻃﺒﻘﺎﺕ ﺍﳊﻨﺎﺑﻠﺔ‪ :‬ﺍﻟﻘﺎﺿﻲ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﻳﻌﻠﻰ‪ .‬ﻧﺸﺮ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪.‬‬
‫‪ -٨٥‬ﻃﺒﻘﺎﺕ ﺍﻟﻔﻘﻬﺎﺀ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﲢﻘﻴﻖ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﺮﺍﺋﺪ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٠١‬ﻫـ‪.‬‬
‫‪ -٨٦‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ) ﻻﺑﻦ ﺳﻌﺪ (‪ :‬ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ‪ .‬ﺩﺍﺭ ﺻﺎﺩﺭ‪ -‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٨٧‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ) ﻟﻠﺸﻌﺮﺍﱐ (‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻌﺮﺍﱐ‪ .‬ﻃﺒﻌﺔ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺸﻌﺒﻴﺔ‬
‫ﺑﻠﺒﻨﺎﻥ‪.‬‬
‫‪ -٨٨‬ﻏﺎﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻘﺮﺍﺀ‪ :‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﺰﺭﻱ‪ .‬ﺑﻌﻨﺎﻳﺔ ﺑﺮﺟﺴﺘﺮﺍﺳﺮ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٠٠‬ﻫـ‪.‬‬
‫‪ -٨٩‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺒﻬﻴﺔ‪ :‬ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻲ ﺍﻟﻠﻜﻨﻮﻱ‪ .‬ﺗﺼﺤﻴﺢ ﺃﺑﻮ ﻓﺮﺍﺱ ﺍﻟﻨﻌﺴﺎﱐ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬
‫ﺍﳌﻌﺮﻓﺔ‪ -‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٩٠‬ﻓﻮﺍﺕ ﺍﻟﻮﻓﻴﺎﺕ‪ ،‬ﻭﺍﻟﺬﻳﻞ ﻋﻠﻴﻬﺎ‪ :‬ﳏﻤﺪ ﺑﻦ ﺷﺎﻛﺮ ﺍﻟﻜﺘﱯ‪ .‬ﲢﻘﻴﻖ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪،‬‬
‫ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﺻﺎﺩﺭ‪ -‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٩١‬ﺍﻟﻘﻼﺋﺪ ﺍﳉﻤﺎﻥ‪ ،‬ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻘﺒﺎﺋﻞ ﻋﺮﺏ ﺍﻟﺰﻣﺎﻥ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﻠﻘﺸﻨﺪﻱ‪.‬‬
‫ﲢﻘﻴﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٨٣‬ﻫـ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺴﻌﺎﺩﺓ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -٩٢‬ﻛﺘﺎﺏ ﺍﻟﺘﻮﺍﺑﲔ‪ :‬ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ‪.‬‬
‫‪ -٩٣‬ﺍﻟﻠﺒﺎﺏ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻧﺴﺎﺏ‪ :‬ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﻷﺛﲑ ﺍﳉﺰﺭﻱ‪ .‬ﻣﻜﺘﺒﺔ ﺍﳌﺘﻨﱯ‪ -‬ﺑﻐﺪﺍﺩ‪.‬‬
‫‪ -٩٤‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ‪ :‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٩٧١‬ﻡ‪-‬‬
‫‪١٣٩٠‬ﻫـ‪ ،‬ﻧﺸﺮ ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻤﻲ‪.‬‬
‫‪ -٩٥‬ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﳉﻮﺯﻱ‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٩٩‬ﻫـ‪.‬‬
‫‪ -٩٦‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ‪ .‬ﲢﻘﻴﻖ ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﺒﺠﺎﻭﻱ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ ‪١٣٨٢‬ﻫـ‪ ،‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫‪ -٩٧‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪ :‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﲢﻘﻴﻖ ﺇﺣﺴﺎﻥ ﻋﺒﺎﺱ‪ ،‬ﻃﺒﻌﺔ ﺩﺍﺭ‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺻﺎﺩﺭ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪ -٩٨‬ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻭﻛﺘﺎﺑﻪ ﺍﻟﺘﺎﺭﻳﺦ‪ :‬ﲢﻘﻴﻖ ﺩ‪ .‬ﺃﲪﺪ ﳏﻤﺪ ﻧﻮﺭ ﺳﻴﻒ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪١٣٩٩‬ﻫـ‪.‬‬
‫)‪ (٥‬ﻛﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ‪:‬‬
‫‪ -٩٩‬ﺍﻹﳝﺎﻥ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻧﺸﺮ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻡ ‪١٣٨١‬ﻫـ‪.‬‬
‫‪ -١٠٠‬ﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ .‬ﻧﺸﺮ ﺭﺋﺎﺳﺔ ﺇﺩﺍﺭﺍﺕ ﺍﻟﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ‪ -‬ﺍﻟﺴﻌﻮﺩﻳﺔ‪.‬‬
‫‪ -١٠١‬ﺟﺎﻣﻊ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺍﳌﺴﺎﺋﻞ )ﺍ‪‬ﻤﻮﻋﺔ ﺍﻷﻭﱃ(‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﲢﻘﻴﻖ ﺩ‪.‬‬
‫ﳏﻤﺪ ﺭﺷﺎﺩ ﺳﺎﱂ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٨٩‬ﻫـ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﳌﺪﱐ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ‪.‬‬
‫‪ -١٠٢‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳉﻬﻤﻴﺔ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ‪ :‬ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ .‬ﺗﺼﺤﻴﺢ ﺇﲰﺎﻋﻴﻞ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪.‬‬
‫‪ -١٠٣‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﻨﻄﻘﻴﲔ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٦‬ﻫـ‪ ،‬ﺇﺩﺍﺭﺓ‬
‫ﺗﺮﲨﺎﻥ ﺍﻟﺴﻨﺔ‪ -‬ﻻﻫﻮﺭ‪.‬‬
‫‪ -١٠٤‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺪﻣﺮﻳﺔ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﻃﺒﻌﺔ ﻛﻠﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﺮﻳﺎﺽ‪.‬‬
‫‪ -١٠٥‬ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﳋﻤﺴﺔ‪ :‬ﻟﻠﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﺃﲪﺪ ﺍﳍﻤﺬﺍﱐ‪ .‬ﲢﻘﻴﻖ ﺩ‪ .‬ﻋﺒﺪ‬
‫ﺍﻟﻜﺮﱘ ﻋﺜﻤﺎﻥ ﰲ ﳎﻠﺪ ﻭﺍﺣﺪ )ﲬﺴﺔ ﺃﺟﺰﺍﺀ(‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٨٤‬ﻫـ‪ ،‬ﻣﻜﺘﺒﺔ ﻭﻫﺒﺔ‪.‬‬
‫‪ -١٠٦‬ﺍﻟﻐﻨﻴﺔ‪ :‬ﻟﻌﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪١٣٧٥‬ﻫـ‪.‬‬
‫‪ -١٠٧‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔِﺮﻕ‪ :‬ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٩٣‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﻵﻓﺎﻕ‬
‫ﺍﳉﺪﻳﺪﺓ‪.‬‬
‫‪ -١٠٨‬ﺍﻟﻔﺼﻞ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ‪.‬‬
‫‪ -١٠٩‬ﻗﺎﻋﺪﺓ ﺟﻠﻴﻠﺔ ﰲ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﻮﺳﻴﻠﺔ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﻃﺒﻌﺔ ﺍﳌﻜﺘﺐ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٨‬ﻫـ‪.‬‬
‫‪ -١١٠‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺸﻬﺮﺳﺘﺎﱐ‪.‬‬

‫‪٨٤٧‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫)‪ (٦‬ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪:‬‬

‫‪ -١١١‬ﺃﺣﻜﺎﻡ ﺃﻫﻞ ﺍﻟﺬﻣﺔ‪ :‬ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ‪ .‬ﲢﻘﻴﻖ ﺩ‪ .‬ﺻﺒﺤﻲ ﺍﻟﺼﺎﱀ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪١٣٨١‬ﻫـ‪.‬‬
‫‪ -١١٢‬ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﳏﻤﺪ ﺑﻦ ﻣﻔﻠﺢ ﺍﳌﻘﺪﺳﻲ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻧﺸﺮ ﻣﻜﺘﺒﺔ ﺍﻟﺮﻳﺎﺽ ﺍﳊﺪﻳﺜﺔ‬
‫‪١٣٩١‬ﻫـ‪.‬‬
‫‪ -١١٣‬ﺃﺻﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺴﺮﺧﺴﻲ‪ .‬ﲢﻘﻴﻖ ﺃﺑﻮ ﺍﻟﻮﻓﺎﺀ ﺃﻓﻐﺎﱐ‪ ،‬ﻧﺸﺮ‬
‫ﺇﺣﻴﺎﺀ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ ﺑﺎﳍﻨﺪ‪ ،‬ﻃﺒﻌﺔ ‪١٣٧٢‬ﻫـ‪.‬‬
‫‪ -١١٤‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ :‬ﳏﻤﺪ ﺍﳋﻀﺮﻱ ﺑﻚ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪١٣٨٩‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺒﺔ‬
‫ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ‪.‬‬
‫‪ -١١٥‬ﺇﻋﺎﻧﺔ ﺍﻟﻄﺎﻟﺒﲔ‪ :‬ﺍﻟﺴﻴﺪ ﺍﻟﺒﻜﺮﻱ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫‪ -١١٦‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ‪ :‬ﳛﲕ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻫﺒﲑﺓ ﺍﳊﻨﺒﻠﻲ‪ .‬ﻃﺒﻊ ﻭﻧﺸﺮ‬
‫ﺍﳌﺆﺳﺴﺔ ﺍﻟﺴﻌﻴﺪﻳﺔ‪ -‬ﺑﺎﻟﺮﻳﺎﺽ‪ -١١٧.‬ﺍﻷﻡ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﺑﺈﺷﺮﺍﻑ ﳏﻤﺪ‬
‫ﺯﻫﲑﻱ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٣٩٣‬ﻫـ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ -‬ﻟﺒﻨﺎﻥ‪.‬‬
‫‪ -١١٨‬ﺇﻣﺘﺎﻉ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺷﻴﺒﺔ ﺍﳊﻤﺪ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٨١‬ﻫـ‪.‬‬
‫‪ -١١٩‬ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ .‬ﲢﻘﻴﻖ ﺩ‪ .‬ﺻﻼﺡ‬
‫ﺍﻟﺪﻳﻦ ﺍﳌﻨﺠﺪ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﻋﻦ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳉﺪﻳﺪ ‪١٣٩٦‬ﻫـ‪.‬‬
‫‪ -١٢٠‬ﺍﻷﻣﻮﺍﻝ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ .‬ﺗﺼﺤﻴﺢ ﻭﺗﻌﻠﻴﻖ ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪ .‬ﻧﺸﺮ‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ ﲟﺼﺮ‪.‬‬
‫‪ -١٢١‬ﺍﻹﻧﺼﺎﻑ ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺍﳋﻼﻑ‪ :‬ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺮﺩﺍﻭﻱ‪ .‬ﲢﻘﻴﻖ‬
‫ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٧٤‬ﻫـ‪.‬‬
‫‪ -١٢٢‬ﺍﳋﺮﺍﺝ‪ :‬ﻟﻠﻘﺎﺿﻲ ﺃﰊ ﻳﻮﺳﻒ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ‪١٣٩٩‬ﻫـ‪،‬‬
‫ﺿﻤﻦ ﻣﻮﺳﻮﻋﺔ ﺍﳋﺮﺍﺝ‪.‬‬
‫‪ -١٢٣‬ﺍﻟﺮﻭﺽ ﺍﳌﺮﺑﻊ )ﲝﺎﺷﻴﺔ ﺍﻟﻌﻨﻘﺮﻱ (‪ :‬ﻣﻨﺼﻮﺭ ﺍﻟﺒﻬﻮﰐ‪.‬‬

‫‪٨٤٨‬‬
 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫‪ -١٢٤‬ﺷﺮﺡ ﺍﻟﻜﻮﻛﺐ ﺍﳌﻨﲑ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺘﻮﺣﻲ ﺍﳊﻨﺒﻠﻲ‪ .‬ﲢﻘﻴﻖ ﳏﻤﺪ ﺣﺎﻣﺪ‬
‫ﺍﻟﻔﻘﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٣٧٢‬ﻫـ‪.‬‬
‫‪ -١٢٥‬ﺍﳌﺪﻭﻧﺔ‪ :‬ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﺑﺮﻭﺍﻳﺔ ﺳﺤﻨﻮﻥ ﻋﻦ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﻣﻄﺒﻌﺔ‬
‫ﺍﻟﺴﻌﺎﺩﺓ ﲟﺼﺮ‪.‬‬
‫‪ -١٢٦‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ .‬ﲢﻘﻴﻖ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ‪،‬‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٠٠‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -١٢٧‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺃﺑﻮ ﺩﺍﻭﺩ‪ .‬ﺗﻘﺪﱘ ﻭﺗﺼﺪﻳﺮ ﳏﻤﺪ ﺭﺷﻴﺪ‬
‫ﺭﺿﺎ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ‪.‬‬
‫‪ -١٢٨‬ﻣﺴﺎﺋﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ .‬ﲢﻘﻴﻖ ﺯﻫﲑ ﺍﻟﺸﺎﻭﻳﺶ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ ‪١٤٠١‬ﻫـ‪ ،‬ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫‪ -١٢٩‬ﺍﳌﻐﲏ )ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ(‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻗﺪﺍﻣﺔ‪ .‬ﺑﻌﻨﺎﻳﺔ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ‪١٣٩٢‬ﻫـ‪.‬‬
‫‪ -١٣٠‬ﺍﳍﺪﺍﻳﺔ‪ ،‬ﺷﺮﺡ ﺑﺪﺍﻳﺔ ﺍﳌﺒﺘﺪﻱ‪ :‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺮﺷﺪﺍﱐ‪ .‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﺧﲑﺓ‪،‬‬
‫ﺷﺮﻛﺔ ﻣﺼﻄﻔﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﻭﳏﻤﻮﺩ ﻭﻧﺼﺎﺭ ﺍﳊﻠﱯ‪.‬‬
‫)‪ (٧‬ﻛﺘﺐ ﺍﻷﺩﺏ ﻭﺍﻟﻠﻐﺔ‪:‬‬
‫‪ -١٣١‬ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ ﺇﱃ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺑﻦ ﻫﺸﺎﻡ‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ .‬ﻭﻣﻌﻪ ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﲢﻘﻴﻖ ﺃﻭﺿﺢ ﺍﳌﺴﺎﻟﻚ‪ :‬ﶈﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪.‬‬
‫‪ -١٣٢‬ﺍﻟﺴﺎﻣﻲ ﰲ ﺍﻷﺳﺎﻣﻲ‪ :‬ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﺍﳌﺪﻳﺎﱐ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪ .‬ﺗﺮﺗﻴﺐ ﺩ‪ .‬ﳏﻤﺪ‬
‫ﻣﻮﺳﻰ ﻫﻨﺪﺍﻭﻱ‪.‬‬
‫‪ -١٣٣‬ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﺴﺒﻊ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺍﻟﺰﻭﺯﱐ‪ .‬ﲢﻘﻴﻖ ﳏﻤﺪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ‬
‫ﺍﳊﻤﻴﺪ‪ ،‬ﻧﺸﺮ ﻣﻜﺘﺒﺔ ﳏﻤﺪ ﻋﻠﻲ ﺻﺒﻴﺢ ﻭﺃﻭﻻﺩﻩ ﲟﺼﺮ‪.‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‬
‫ﺃﺃﲣﺬ ﻣﻦ ﺩﻭﻧﻪ ﺁﳍﺔ ﺇﻥ ﻳﺮﺩﻥ ﺍﻟﺮﲪﻦ ﺑﻀﺮ ﻻ ﺗﻐﻦ ﻋﲏ ﺷﻔﺎﻋﺘﻬﻢ ﺷﻴﺌﺎ ‪٧٨٩ ........................‬‬
‫ﺃﺋﻔﻜﺎ ﺁﳍﺔ ﺩﻭﻥ ﺍﷲ ﺗﺮﻳﺪﻭﻥ‪٧١٥ .............................................................‬‬
‫ﺇﺫ ﺟﻌﻞ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﳊﻤﻴﺔ ﲪﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺄﻧﺰﻝ ﺍﷲ ‪١٩٥ .............................‬‬
‫ﺇﺫ ﻗﺎﻝ ﻷﺑﻴﻪ ﻭﻗﻮﻣﻪ ﻣﺎ ﺗﻌﺒﺪﻭﻥ ‪٧٨٧ ..........................................................‬‬
‫ﺇﺫ ﻗﺎﻝ ﻷﺑﻴﻪ ﻭﻗﻮﻣﻪ ﻣﺎ ﻫﺬﻩ ﺍﻟﺘﻤﺎﺛﻴﻞ ﺍﻟﱵ ﺃﻧﺘﻢ ﳍﺎ ﻋﺎﻛﻔﻮﻥ ‪٧٨٧ ،٦٠٦ ...............................‬‬
‫ﺇﺫ ﻗﺎﻝ ﻷﺑﻴﻪ ﻭﻗﻮﻣﻪ ﻣﺎﺫﺍ ﺗﻌﺒﺪﻭﻥ ‪٧١٥ ........................................................‬‬
‫ﺇﺫ ﻗﺎﻝ ﻟﻪ ﺭﺑﻪ ﺃﺳﻠﻢ ﻗﺎﻝ ﺃﺳﻠﻤﺖ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ‪٨٠١ ............................................‬‬
‫ﺇﺫ ﻳﺘﻠﻘﻰ ﺍﳌﺘﻠﻘﻴﺎﻥ ﻋﻦ ﺍﻟﻴﻤﲔ ﻭﻋﻦ ﺍﻟﺸﻤﺎﻝ ﻗﻌﻴﺪ ‪٨٩ .............................................‬‬
‫ﺃﺭﺃﻳﺖ ﺍﻟﺬﻱ ﻳﻨﻬﻰ ‪٥٧٠ ....................................................................‬‬
‫ﺃﻓﺮﺃﻳﺘﻢ ﺍﻟﻼﺕ ﻭﺍﻟﻌﺰﻯ ‪٦٠٣ .................................................................‬‬
‫ﺃﻓﻤﻦ ﺃﺳﺲ ﺑﻨﻴﺎﻧﻪ ﻋﻠﻰ ﺗﻘﻮﻯ ﻣﻦ ﺍﷲ ﻭﺭﺿﻮﺍﻥ ﺧﲑ ﺃﻡ ﻣﻦ ﺃﺳﺲ ﺑﻨﻴﺎﻧﻪ ‪٧٧٣ ،٢١٨ ................‬‬
‫ﺃﻓﻨﺠﻌﻞ ﺍﳌﺴﻠﻤﲔ ﻛﺎ‪‬ﺮﻣﲔ ‪٨١٨ ............................................................‬‬
‫ﺃﻻ ﺇﻥ ﷲ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﻦ ﰲ ﺍﻷﺭﺽ ﻭﻣﺎ ﻳﺘﺒﻊ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ‪٧١٦ ........................‬‬
‫ﺇﻻ ﺍﻟﺬﻱ ﻓﻄﺮﱐ ﻓﺈﻧﻪ ﺳﻴﻬﺪﻳﻦ ‪٧٣٨ ...........................................................‬‬
‫ﺇﻻ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﻟﺼﱪ ‪٩٥ ............................‬‬
‫ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻭﺃﺻﻠﺤﻮﺍ ﻭﺑﻴﻨﻮﺍ ﻓﺄﻭﻟﺌﻚ ﺃﺗﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺃﻧﺎ ﺍﻟﺘﻮﺍﺏ ‪٦٣ ...........................‬‬
‫ﺇﻻ ﺗﻨﺼﺮﻭﻩ ﻓﻘﺪ ﻧﺼﺮﻩ ﺍﷲ ﺇﺫ ﺃﺧﺮﺟﻪ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺛﺎﱐ ﺍﺛﻨﲔ ﺇﺫ ﳘﺎ ‪٧٦٦ ،٦١٠ ..................‬‬
‫ﺃﻻ ﷲ ﺍﻟﺪﻳﻦ ﺍﳋﺎﻟﺺ ﻭﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻣﺎ ﻧﻌﺒﺪﻫﻢ ﺇﻻ ‪٧٨٩ ،٧١٥ ،٦٦٩.........‬‬
‫ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺭﺑﻚ ﻭﻟﺬﻟﻚ ﺧﻠﻘﻬﻢ ﻭﲤﺖ ﻛﻠﻤﺔ ﺭﺑﻚ ﻷﻣﻸﻥ ﺟﻬﻨﻢ ﻣﻦ ﺍﳉﻨﺔ ‪٨١٠ ،١١٨ .............‬‬
‫ﺃﻟﻜﻢ ﺍﻟﺬﻛﺮ ﻭﻟﻪ ﺍﻷﻧﺜﻰ ‪٦٠٣ ................................................................‬‬
‫ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﻧﺼﻴﺒﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻳﺆﻣﻨﻮﻥ ﺑﺎﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ‪٧٣٧ .........................‬‬
‫ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﺗﻮﻟﻮﺍ ﻗﻮﻣﺎ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﺎ ﻫﻢ ﻣﻨﻜﻢ ﻭﻻ ﻣﻨﻬﻢ ‪١٤٩ ،٥٧ ...................‬‬
‫ﺃﱂ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ‪٧٠٨ ..................................................‬‬
‫ﺃﱂ ﻳﺄ‪‬ﻢ ﻧﺒﺄ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻗﻮﻡ ﻧﻮﺡ ﻭﻋﺎﺩ ﻭﲦﻮﺩ ﻭﻗﻮﻡ ﺇﺑﺮﺍﻫﻴﻢ ‪٩٩ ،٩١ ،٨١ .....................‬‬
‫ﺃﱂ ﻳﺄﻥ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻥ ﲣﺸﻊ ﻗﻠﻮ‪‬ﻢ ﻟﺬﻛﺮ ﺍﷲ ﻭﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﳊﻖ ‪٢٣٨ ..............................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻡ ﺍﲣﺬﻭﺍ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺷﻔﻌﺎﺀ ﻗﻞ ﺃﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻻ ﳝﻠﻜﻮﻥ ﺷﻴﺌﺎ ﻭﻻ ‪٧٨٩ ............................‬‬
‫ﺃﻡ ﺗﻘﻮﻟﻮﻥ ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻭﺍﻷﺳﺒﺎﻁ ﻛﺎﻧﻮﺍ ﻫﻮﺩﺍ ‪٨٠٨ ....................‬‬
‫ﺃﻡ ﺣﺴﺐ ﺍﻟﺬﻳﻦ ﺍﺟﺘﺮﺣﻮﺍ ﺍﻟﺴﻴﺌﺎﺕ ﺃﻥ ﳒﻌﻠﻬﻢ ﻛﺎﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ‪٨١٨ ...............‬‬
‫ﺃﻡ ﳍﻢ ﺷﺮﻛﺎﺀ ﺷﺮﻋﻮﺍ ﳍﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﱂ ﻳﺄﺫﻥ ﺑﻪ ﺍﷲ ﻭﻟﻮﻻ ﻛﻠﻤﺔ ‪٨٠٥ ،٦٤٥ ،٥٤٠.............‬‬
‫ﺃﻡ ﳒﻌﻞ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻛﺎﳌﻔﺴﺪﻳﻦ ﰲ ﺍﻷﺭﺽ ﺃﻡ ﳒﻌﻞ ‪٨١٨ ......................‬‬
‫ﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﻦ ﺭﺑﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ﻛﻞ ﺁﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ‪١٤٥ .........................‬‬
‫ﺃﻣﻦ ﳚﻴﺐ ﺍﳌﻀﻄﺮ ﺇﺫﺍ ﺩﻋﺎﻩ ﻭﻳﻜﺸﻒ ﺍﻟﺴﻮﺀ ﻭﳚﻌﻠﻜﻢ ﺧﻠﻔﺎﺀ ﺍﻷﺭﺽ ﺃﺇﻟﻪ ‪٦٦٦ .................‬‬
‫ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﳊﻠﻴﻢ ﺃﻭﺍﻩ ﻣﻨﻴﺐ ‪٧٩٣ ............................................................‬‬
‫ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ ﻭﻣﺎ ﺍﺧﺘﻠﻒ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﻣﻦ ‪١١٨ ..........................‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻫﺎﺟﺮﻭﺍ ﻭﺟﺎﻫﺪﻭﺍ ﺑﺄﻣﻮﺍﳍﻢ ﻭﺃﻧﻔﺴﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪١٤٩ .............................‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﺍﻟﻌﺠﻞ ﺳﻴﻨﺎﳍﻢ ﻏﻀﺐ ﻣﻦ ﺭ‪‬ﻢ ﻭﺫﻟﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪٧١٦ ........................‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻟﺴﺖ ﻣﻨﻬﻢ ﰲ ﺷﻲﺀ ﺇﳕﺎ ﺃﻣﺮﻫﻢ ﺇﱃ ‪١٤٣ ،١١٨ ،١١٢...........‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻐﻀﻮﻥ ﺃﺻﻮﺍ‪‬ﻢ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﻣﺘﺤﻦ ﺍﷲ ﻗﻠﻮ‪‬ﻢ ‪٧٢١ ....................‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻤﻮﻥ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻳﺸﺘﺮﻭﻥ ﺑﻪ ﲦﻨﺎ ﻗﻠﻴﻼ ‪٦٣ ...........................‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻤﻮﻥ ﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺍﳍﺪﻯ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺑﻴﻨﺎﻩ ﻟﻠﻨﺎﺱ ‪٦٣ ........................‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻠﺤﺪﻭﻥ ﰲ ﺁﻳﺎﺗﻨﺎ ﻻ ﳜﻔﻮﻥ ﻋﻠﻴﻨﺎ ﺃﻓﻤﻦ ﻳﻠﻘﻰ ﰲ ﺍﻟﻨﺎﺭ ﺧﲑ ‪٨٢٧ ..........................‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻨﺎﺩﻭﻧﻚ ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﺠﺮﺍﺕ ﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﻘﻠﻮﻥ ‪٧٢١ ..................................‬‬
‫ﺇﻥ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﷲ ﻓﻤﻦ ﺣﺞ ﺍﻟﺒﻴﺖ ﺃﻭ ﺍﻋﺘﻤﺮ ﻓﻼ ﺟﻨﺎﺡ ‪٨١١ .........................‬‬
‫ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺻﻠﻮﺍ ﻋﻠﻴﻪ ‪٦٨٨ ............................‬‬
‫ﺇﻥ ﺍﷲ ﻳﺪﺧﻞ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ ‪١٢٦ ...................‬‬
‫ﺇﻥ ﻫﺆﻻﺀ ﻣﺘﱪ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻭﺑﺎﻃﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ‪٧٨٨ ............................................‬‬
‫ﺇﻧﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺷﺎﻫﺪﺍ ﻭﻣﺒﺸﺮﺍ ﻭﻧﺬﻳﺮﺍ ‪٧٩٩ ......................................................‬‬
‫ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻓﺎﻋﺒﺪ ﺍﷲ ﳐﻠﺼﺎ ﻟﻪ ﺍﻟﺪﻳﻦ ‪٧١٥ ....................................‬‬
‫ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎ ﺍﻟﺘﻮﺭﺍﺓ ﻓﻴﻬﺎ ﻫﺪﻯ ﻭﻧﻮﺭ ﳛﻜﻢ ‪‬ﺎ ﺍﻟﻨﺒﻴﻮﻥ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ ‪٨٠١ ،٣٨٥ ،٢٧٢..............‬‬
‫ﺇﻧﺎ ﻋﺮﺿﻨﺎ ﺍﻷﻣﺎﻧﺔ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ﻓﺄﺑﲔ ﺃﻥ ﳛﻤﻠﻨﻬﺎ ‪١٢٠ ........................‬‬
‫ﺃﻧﺘﻢ ﻭﺁﺑﺎﺅﻛﻢ ﺍﻷﻗﺪﻣﻮﻥ ‪٧٨٧ ،٧٣٨ ،٦٠٦..................................................‬‬
‫ﺇﳕﺎ ﺍﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺍﷲ ﻟﻠﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺴﻮﺀ ﲜﻬﺎﻟﺔ ﰒ ﻳﺘﻮﺑﻮﻥ ﻣﻦ ﻗﺮﻳﺐ ‪٢١١ .........................‬‬
‫ﺇﳕﺎ ﺍﻟﺴﺒﻴﻞ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺄﺫﻧﻮﻧﻚ ﻭﻫﻢ ﺃﻏﻨﻴﺎﺀ ﺭﺿﻮﺍ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻊ ‪٣٤٥ ........................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ ‪١٥٤ .........................‬‬
‫ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮ‪‬ﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ‪٤٠٥ .............................‬‬
‫ﺇﳕﺎ ﺣﺮﻡ ﻋﻠﻴﻜﻢ ﺍﳌﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﳊﻢ ﺍﳋﱰﻳﺮ ﻭﻣﺎ ﺃﻫﻞ ﺑﻪ ﻟﻐﲑ ﺍﷲ ‪٥١٨ ،٥١٣ ،٤٧٨..............‬‬
‫ﺇﳕﺎ ﻭﻟﻴﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﻥ ‪١٥٠ ..........................‬‬
‫ﺇﳕﺎ ﻳﻌﻤﺮ ﻣﺴﺎﺟﺪ ﺍﷲ ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻰ ‪٨١٤ ،٧١٧ .....................‬‬
‫ﺇﻧﲏ ﺃﻧﺎ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ ﻓﺎﻋﺒﺪﱐ ﻭﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻟﺬﻛﺮﻱ ‪٧٥٨ .....................................‬‬
‫ﺇ‪‬ﻢ ﻟﻦ ﻳﻐﻨﻮﺍ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ﻭﺇﻥ ﺍﻟﻈﺎﳌﲔ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ‪٧٥ .............................‬‬
‫ﺇﱐ ﺇﺫﺍ ﻟﻔﻲ ﺿﻼﻝ ﻣﺒﲔ ‪٧٨٩ ................................................................‬‬
‫ﺇﱐ ﺁﻣﻨﺖ ﺑﺮﺑﻜﻢ ﻓﺎﲰﻌﻮﻥ ‪٧٨٩ ..............................................................‬‬
‫ﺇﱐ ﺃﻧﺎ ﺭﺑﻚ ﻓﺎﺧﻠﻊ ﻧﻌﻠﻴﻚ ﺇﻧﻚ ﺑﺎﻟﻮﺍﺩﻱ ﺍﳌﻘﺪﺱ ﻃﻮﻯ ‪١٧٢ .....................................‬‬
‫ﺇﱐ ﻭﺟﻬﺖ ﻭﺟﻬﻲ ﻟﻠﺬﻱ ﻓﻄﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺣﻨﻴﻔﺎ ﻭﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ‪٧٣٧ ...............‬‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻟﻌﻨﻬﻢ ﺍﷲ ﻭﻣﻦ ﻳﻠﻌﻦ ﺍﷲ ﻓﻠﻦ ﲡﺪ ﻟﻪ ﻧﺼﲑﺍ ‪٧٣٧ ....................................‬‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻫﺪﻯ ﺍﷲ ﻓﺒﻬﺪﺍﻫﻢ ﺍﻗﺘﺪﻩ ﻗﻞ ﻻ ﺃﺳﺄﻟﻜﻢ ﻋﻠﻴﻪ ﺃﺟﺮﺍ ﺇﻥ ‪٣٨٥ ..........................‬‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻳﺒﺘﻐﻮﻥ ﺇﱃ ﺭ‪‬ﻢ ﺍﻟﻮﺳﻴﻠﺔ ﺃﻳﻬﻢ ﺃﻗﺮﺏ ﻭﻳﺮﺟﻮﻥ ﺭﲪﺘﻪ ‪،٧٩٢ ،٧٤٦ ،٦٦٧.....‬‬
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‫ﺃﻭﱂ ﻳﺮﻭﺍ ﺃﻧﺎ ﺧﻠﻘﻨﺎ ﳍﻢ ﳑﺎ ﻋﻤﻠﺖ ﺃﻳﺪﻳﻨﺎ ﺃﻧﻌﺎﻣﺎ ﻓﻬﻢ ﳍﺎ ﻣﺎﻟﻜﻮﻥ ‪٩٤ ...............................‬‬
‫ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ ‪٨١٨ ،٦٦٨ ،٦٦٥ ،٥١٧ ،٩١ ...................................‬‬
‫ﺃﳛﺴﺒﻮﻥ ﺃﳕﺎ ﳕﺪﻫﻢ ﺑﻪ ﻣﻦ ﻣﺎﻝ ﻭﺑﻨﲔ ‪٧٥٠ ،٦٦٢ .............................................‬‬
‫ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻭﻣﺎ ‪٨٠٧ ،٨٠٥ ،٥٤٠ ،٦٨ ......‬‬
‫ﺍﺩﻋﻮﺍ ﺭﺑﻜﻢ ﺗﻀﺮﻋﺎ ﻭﺧﻔﻴﺔ ﺇﻧﻪ ﻻ ﳛﺐ ﺍﳌﻌﺘﺪﻳﻦ ‪٧٥١ ،٦٥٦ .....................................‬‬
‫ﺍﺳﺘﻐﻔﺮ ﳍﻢ ﺃﻭ ﻻ ﺗﺴﺘﻐﻔﺮ ﳍﻢ ﺇﻥ ﺗﺴﺘﻐﻔﺮ ﳍﻢ ﺳﺒﻌﲔ ﻣﺮﺓ ﻓﻠﻦ ﻳﻐﻔﺮ ‪٧٩٣ ...........................‬‬
‫ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ‪٧٦٥ .............................................................‬‬
‫ﺍﻗﺮﺃ ﻭﺭﺑﻚ ﺍﻷﻛﺮﻡ ‪٧٦٥ ....................................................................‬‬
‫ﺍﻷﻋﺮﺍﺏ ﺃﺷﺪ ﻛﻔﺮﺍ ﻭﻧﻔﺎﻗﺎ ﻭﺃﺟﺪﺭ ﺃﻻ ﻳﻌﻠﻤﻮﺍ ﺣﺪﻭﺩ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ‪،٣٤٥ ،٣٤٠ ،٣٣٧.....‬‬
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‫ﺍﻟﺘﺎﺋﺒﻮﻥ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺍﳊﺎﻣﺪﻭﻥ ﺍﻟﺴﺎﺋﺤﻮﻥ ﺍﻟﺮﺍﻛﻌﻮﻥ ﺍﻟﺴﺎﺟﺪﻭﻥ ﺍﻵﻣﺮﻭﻥ‪٢٦٨ ........................‬‬
‫ﺍﳊﻖ ﻣﻦ ﺭﺑﻚ ﻓﻼ ﺗﻜﻮﻧﻦ ﻣﻦ ﺍﳌﻤﺘﺮﻳﻦ ‪٧٧ .....................................................‬‬
‫ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻜﻢ ﺍﻷﺭﺽ ﻓﺮﺍﺷﺎ ﻭﺍﻟﺴﻤﺎﺀ ﺑﻨﺎﺀ ﻭﺃﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻓﺄﺧﺮﺝ ‪٨٢٦ ...................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﻔﻮﺭ ‪٨٠٣ .....................‬‬
‫ﺍﻟﺬﻱ ﺧﻠﻘﲏ ﻓﻬﻮ ﻳﻬﺪﻳﻦ ‪٧٨٧ ...............................................................‬‬
‫ﺍﻟﺬﻱ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ ‪٧٦٥ ......................................................................‬‬
‫ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﺑﻐﲑ ﺣﻖ ﺇﻻ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﻭﻟﻮﻻ ‪٧١٧ ............................‬‬
‫ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﱂ ﻳﻠﺒﺴﻮﺍ ﺇﳝﺎ‪‬ﻢ ﺑﻈﻠﻢ ﺃﻭﻟﺌﻚ ﳍﻢ ﺍﻷﻣﻦ ﻭﻫﻢ ﻣﻬﺘﺪﻭﻥ‪٧٣٧ ،٦٤٦ ...................‬‬
‫ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜﻢ ﻓﺎﺧﺸﻮﻫﻢ ﻓﺰﺍﺩﻫﻢ ﺇﳝﺎﻧﺎ ‪٧٩٦ ........................‬‬
‫ﺍﻟﺬﻳﻦ ﻳﺒﺨﻠﻮﻥ ﻭﻳﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺨﻞ ﻭﻳﻜﺘﻤﻮﻥ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ‪٦٢ ........................‬‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻨﱯ ﺍﻷﻣﻲ ﺍﻟﺬﻱ ﳚﺪﻭﻧﻪ ﻣﻜﺘﻮﺑﺎ ﻋﻨﺪﻫﻢ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ‪٢٦٥ ،١٤٦ ..............‬‬
‫ﺍﻟﺬﻳﻦ ﻳﻈﺎﻫﺮﻭﻥ ﻣﻨﻜﻢ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﻣﺎ ﻫﻦ ﺃﻣﻬﺎ‪‬ﻢ ﺇﻥ ﺃﻣﻬﺎ‪‬ﻢ ﺇﻻ ﺍﻟﻼﺋﻲ ‪٤٠٤ .................‬‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ‪٩١ .........................................................................‬‬
‫ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ‪٧٩٠ ،٦٦٩ .............‬‬
‫ﺍﷲ ﺍﻟﺼﻤﺪ ‪٨٢٣ ...........................................................................‬‬
‫ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ ﻟﻪ ﻣﺎ ﰲ ‪٧٩١ ،٧٧٩ ،٦٦٩.................‬‬
‫ﺍﷲ ﻳﺼﻄﻔﻲ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺭﺳﻼ ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﷲ ﲰﻴﻊ ﺑﺼﲑ ‪٣٥٨ ...............................‬‬
‫ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺍﳌﻨﺎﻓﻘﺎﺕ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻨﻜﺮ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﳌﻌﺮﻭﻑ ‪٨٥ ،٨٤ ،٨٣ ،٨٠ ....‬‬
‫ﺍﻟﻴﻮﻡ ﺃﺣﻞ ﻟﻜﻢ ﺍﻟﻄﻴﺒﺎﺕ ﻭﻃﻌﺎﻡ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺣﻞ ﻟﻜﻢ ﻭﻃﻌﺎﻣﻜﻢ ‪٥١٩ ،٥١٨ ،٥١٦.......‬‬
‫ﺑﻞ ﺇﻳﺎﻩ ﺗﺪﻋﻮﻥ ﻓﻴﻜﺸﻒ ﻣﺎ ﺗﺪﻋﻮﻥ ﺇﻟﻴﻪ ﺇﻥ ﺷﺎﺀ ﻭﺗﻨﺴﻮﻥ ﻣﺎ ﺗﺸﺮﻛﻮﻥ ‪٧٤٨ ،٦٦٦ .................‬‬
‫ﺑﻞ ﻇﻨﻨﺘﻢ ﺃﻥ ﻟﻦ ﻳﻨﻘﻠﺐ ﺍﻟﺮﺳﻮﻝ ﻭﺍﳌﺆﻣﻨﻮﻥ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ﺃﺑﺪﺍ ﻭﺯﻳﻦ ﺫﻟﻚ ‪٣٤٠ .......................‬‬
‫ﺑﻞ ﻗﺎﻟﻮﺍ ﺇﻧﺎ ﻭﺟﺪﻧﺎ ﺁﺑﺎﺀﻧﺎ ﻋﻠﻰ ﺃﻣﺔ ﻭﺇﻧﺎ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ ﻣﻬﺘﺪﻭﻥ ‪٤٠ .................................‬‬
‫ﺑﻠﻰ ﻣﻦ ﺃﺳﻠﻢ ﻭﺟﻬﻪ ﷲ ﻭﻫﻮ ﳏﺴﻦ ﻓﻠﻪ ﺃﺟﺮﻩ ﻋﻨﺪ ﺭﺑﻪ ﻭﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ‪٨٠٢ .....................‬‬
‫ﺗﺮﻯ ﻛﺜﲑﺍ ﻣﻨﻬﻢ ﻳﺘﻮﻟﻮﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﺒﺌﺲ ﻣﺎ ﻗﺪﻣﺖ ﳍﻢ ﺃﻧﻔﺴﻬﻢ ﺃﻥ ‪٤٦٤ .......................‬‬
‫ﺗﺴﺒﺢ ﻟﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬﻦ ﻭﺇﻥ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﻳﺴﺒﺢ ﲝﻤﺪﻩ ‪٨٢٦ ................‬‬
‫ﺗﻠﻚ ﺇﺫﺍ ﻗﺴﻤﺔ ﺿﻴﺰﻯ ‪٦٠٣ .................................................................‬‬
‫ﺗﻠﻚ ﺍﻟﺮﺳﻞ ﻓﻀﻠﻨﺎ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﻨﻬﻢ ﻣﻦ ﻛﻠﻢ ﺍﷲ ﻭﺭﻓﻊ ﺑﻌﻀﻬﻢ ﺩﺭﺟﺎﺕ ‪١٢٦ ،١٢٥ .......‬‬
‫ﺗﱰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ‪٧١٥ .....................................................‬‬
‫ﰒ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺃﻥ ﺍﺗﺒﻊ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ‪٣٨٥ ...........................‬‬
‫ﰒ ﺟﻌﻠﻨﺎﻙ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﻷﻣﺮ ﻓﺎﺗﺒﻌﻬﺎ ﻭﻻ ﺗﺘﺒﻊ ﺃﻫﻮﺍﺀ ﺍﻟﺬﻳﻦ ﻻ ‪٧٥ ..............................‬‬
‫ﰒ ﻗﺴﺖ ﻗﻠﻮﺑﻜﻢ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﻓﻬﻲ ﻛﺎﳊﺠﺎﺭﺓ ﺃﻭ ﺃﺷﺪ ﻗﺴﻮﺓ ﻭﺇﻥ ﻣﻦ ﺍﳊﺠﺎﺭﺓ ‪٢٣٨ ................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰒ ﻗﻔﻴﻨﺎ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ ﺑﺮﺳﻠﻨﺎ ﻭﻗﻔﻴﻨﺎ ﺑﻌﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻭﺁﺗﻴﻨﺎﻩ ﺍﻹﳒﻴﻞ ‪٦٨ ............................‬‬
‫ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺍﳌﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﳊﻢ ﺍﳋﱰﻳﺮ ﻭﻣﺎ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ ﻭﺍﳌﻨﺨﻨﻘﺔ ‪،٥١٤ ،٥١٣ ،٥١٢ ،٤٥٦‬‬
‫‪٥٢٦ ،٥٢٣ ،٥٢٢ ،٥٢١ ،٥٢٠ ،٥١٨ ،٥١٦‬‬
‫ﺣﻨﻔﺎﺀ ﷲ ﻏﲑ ﻣﺸﺮﻛﲔ ﺑﻪ ﻭﻣﻦ ﻳﺸﺮﻙ ﺑﺎﷲ ﻓﻜﺄﳕﺎ ﺧﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺘﺨﻄﻔﻪ ‪٧١٥ ...................‬‬
‫ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ ‪٧٦٥ .................................................................‬‬
‫ﺧﻠﻖ ﻣﻦ ﻣﺎﺀ ﺩﺍﻓﻖ‪١٩٧ .....................................................................‬‬
‫ﺫﻟﻚ ﺑﺄﻥ ﺍﷲ ﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻭﺇﻥ ﺍﻟﺬﻳﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻜﺘﺎﺏ ﻟﻔﻲ ‪١١٨ ...........................‬‬
‫ﺫﻟﻚ ﻭﻣﻦ ﻳﻌﻈﻢ ﺣﺮﻣﺎﺕ ﺍﷲ ﻓﻬﻮ ﺧﲑ ﻟﻪ ﻋﻨﺪ ﺭﺑﻪ ﻭﺃﺣﻠﺖ ﻟﻜﻢ ﺍﻷﻧﻌﺎﻡ ‪٧١٥ ،٤٠٤ ..........‬‬
‫ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻓﺎﻋﺒﺪﻩ ﻭﺍﺻﻄﱪ ﻟﻌﺒﺎﺩﺗﻪ ﻫﻞ ﺗﻌﻠﻢ ﻟﻪ ‪٨٢٦ .....................‬‬
‫ﺭﺏ ﻗﺪ ﺁﺗﻴﺘﲏ ﻣﻦ ﺍﳌﻠﻚ ﻭﻋﻠﻤﺘﲏ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﻷﺣﺎﺩﻳﺚ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪٨٠١ ........................‬‬
‫ﺭﺑﻨﺎ ﺁﻣﻨﺎ ﲟﺎ ﺃﻧﺰﻟﺖ ﻭﺍﺗﺒﻌﻨﺎ ﺍﻟﺮﺳﻮﻝ ﻓﺎﻛﺘﺒﻨﺎ ﻣﻊ ﺍﻟﺸﺎﻫﺪﻳﻦ ‪٨٠٢ .........................................‬‬
‫ﺭﺑﻨﺎ ﺇﻧﻨﺎ ﲰﻌﻨﺎ ﻣﻨﺎﺩﻳﺎ ﻳﻨﺎﺩﻱ ﻟﻺﳝﺎﻥ ﺃﻥ ﺁﻣﻨﻮﺍ ﺑﺮﺑﻜﻢ ﻓﺂﻣﻨﺎ ﺭﺑﻨﺎ ‪٧٥٥ ...............................‬‬
‫ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﱄ ﻭﻟﻮﺍﻟﺪﻱ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﳊﺴﺎﺏ ‪٧٩٤ .......................................‬‬
‫ﺭﺑﻨﺎ ﻭﺁﺗﻨﺎ ﻣﺎ ﻭﻋﺪﺗﻨﺎ ﻋﻠﻰ ﺭﺳﻠﻚ ﻭﻻ ﲣﺰﻧﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻧﻚ ﻻ ﲣﻠﻒ ‪٧٥٥ ........................‬‬
‫ﺭﺟﺎﻝ ﻻ ﺗﻠﻬﻴﻬﻢ ﲡﺎﺭﺓ ﻭﻻ ﺑﻴﻊ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ‪٧١٧ ............................‬‬
‫ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ‪٨٢٦ ....................................................‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ‪٨٢٦ ..................................................‬‬
‫ﺳﻮﺍﺀ ﻋﻠﻴﻬﻢ ﺃﺃﺳﺘﻐﻔﺮﺕ ﳍﻢ ﺃﻡ ﱂ ﺗﺴﺘﻐﻔﺮ ﳍﻢ ﻟﻦ ﻳﻐﻔﺮ ﺍﷲ ﳍﻢ ﺇﻥ ‪٧٩٣ ............................‬‬
‫ﺳﻴﺤﻠﻔﻮﻥ ﺑﺎﷲ ﻟﻜﻢ ﺇﺫﺍ ﺍﻧﻘﻠﺒﺘﻢ ﺇﻟﻴﻬﻢ ﻟﺘﻌﺮﺿﻮﺍ ﻋﻨﻬﻢ ﻓﺄﻋﺮﺿﻮﺍ ﻋﻨﻬﻢ ‪٣٤٥ .........................‬‬
‫ﺳﻴﻘﻮﻝ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ ﻟﻮ ﺷﺎﺀ ﺍﷲ ﻣﺎ ﺃﺷﺮﻛﻨﺎ ﻭﻻ ﺁﺑﺎﺅﻧﺎ ﻭﻻ ﺣﺮﻣﻨﺎ ‪٨١٩ ،٥٤١ ،٢٨٩........‬‬
‫ﺳﻴﻘﻮﻝ ﺍﻟﺴﻔﻬﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺎ ﻭﻻﻫﻢ ﻋﻦ ﻗﺒﻠﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﻗﻞ ‪٤٤٩ ،٣٨٩ .................‬‬
‫ﺳﻴﻘﻮﻝ ﻟﻚ ﺍﳌﺨﻠﻔﻮﻥ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﺷﻐﻠﺘﻨﺎ ﺃﻣﻮﺍﻟﻨﺎ ﻭﺃﻫﻠﻮﻧﺎ ﻓﺎﺳﺘﻐﻔﺮ ﻟﻨﺎ‪٣٤٠ ........................‬‬
‫ﺳﻴﻘﻮﻟﻮﻥ ﷲ ﻗﻞ ﺃﻓﻼ ﺗﺘﻘﻮﻥ ‪٧٨٨ .............................................................‬‬
‫ﺳﻴﻘﻮﻟﻮﻥ ﷲ ﻗﻞ ﺃﻓﻼ ﺗﺬﻛﺮﻭﻥ ‪٧٨٨ ..........................................................‬‬
‫ﺳﻴﻘﻮﻟﻮﻥ ﷲ ﻗﻞ ﻓﺄﱏ ﺗﺴﺤﺮﻭﻥ ‪٧٨٨ .........................................................‬‬
‫ﺷﺮﻉ ﻟﻜﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﻭﺻﻰ ﺑﻪ ﻧﻮﺣﺎ ﻭﺍﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻭﻣﺎ ﻭﺻﻴﻨﺎ ﺑﻪ ‪٨٠٩ ....................‬‬
‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻭﺑﻴﻨﺎﺕ ﻣﻦ ﺍﳍﺪﻯ ﻭﺍﻟﻔﺮﻗﺎﻥ ‪٥٢١ .................‬‬
‫ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﺭﺟﻼ ﻓﻴﻪ ﺷﺮﻛﺎﺀ ﻣﺘﺸﺎﻛﺴﻮﻥ ﻭﺭﺟﻼ ﺳﻠﻤﺎ ﻟﺮﺟﻞ ﻫﻞ ﻳﺴﺘﻮﻳﺎﻥ ‪٨٠٦ ..............‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺿﺮﺏ ﻟﻜﻢ ﻣﺜﻼ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻫﻞ ﻟﻜﻢ ﻣﻦ ﻣﺎ ﻣﻠﻜﺖ ﺃﳝﺎﻧﻜﻢ ﻣﻦ ﺷﺮﻛﺎﺀ ﰲ ‪٧٨٩ .................‬‬
‫ﺿﺮﺑﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻟﺔ ﺃﻳﻦ ﻣﺎ ﺛﻘﻔﻮﺍ ﺇﻻ ﲝﺒﻞ ﻣﻦ ﺍﷲ ﻭﺣﺒﻞ ﻣﻦ ﺍﻟﻨﺎﺱ ‪٥٧ ............................‬‬
‫ﻋﺒﺪﺍ ﺇﺫﺍ ﺻﻠﻰ ‪٥٧٠ ........................................................................‬‬
‫ﻋﺴﻰ ﺭﺑﻪ ﺇﻥ ﻃﻠﻘﻜﻦ ﺃﻥ ﻳﺒﺪﻟﻪ ﺃﺯﻭﺍﺟﺎ ﺧﲑﺍ ﻣﻨﻜﻦ ﻣﺴﻠﻤﺎﺕ ﻣﺆﻣﻨﺎﺕ ﻗﺎﻧﺘﺎﺕ ‪٢٦٨ .................‬‬
‫ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ ‪٧٦٥ ................................................................‬‬
‫ﻓﺈﺫﺍ ﺍﻧﺴﻠﺦ ﺍﻷﺷﻬﺮ ﺍﳊﺮﻡ ﻓﺎﻗﺘﻠﻮﺍ ﺍﳌﺸﺮﻛﲔ ﺣﻴﺚ ﻭﺟﺪﲤﻮﻫﻢ ﻭﺧﺬﻭﻫﻢ ‪١٥٩ ،١٥٤ ...............‬‬
‫ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻓﺎﻧﺼﺐ ‪٧٩٦ ...................................................................‬‬
‫ﻓﺈﺫﺍ ﻗﻀﻴﺘﻢ ﻣﻨﺎﺳﻜﻜﻢ ﻓﺎﺫﻛﺮﻭﺍ ﺍﷲ ﻛﺬﻛﺮﻛﻢ ﺁﺑﺎﺀﻛﻢ ﺃﻭ ﺃﺷﺪ ﺫﻛﺮﺍ ﻓﻤﻦ ‪٦٦١ .....................‬‬
‫ﻓﺄﻋﺮﺿﻮﺍ ﻓﺄﺭﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺳﻴﻞ ﺍﻟﻌﺮﻡ ﻭﺑﺪﻟﻨﺎﻫﻢ ﲜﻨﺘﻴﻬﻢ ﺟﻨﺘﲔ ﺫﻭﺍﰐ ‪٤٠٧ ..........................‬‬
‫ﻓﺄﻗﻢ ﻭﺟﻬﻚ ﻟﻠﺪﻳﻦ ﺣﻨﻴﻔﺎ ﻓﻄﺮﺓ ﺍﷲ ﺍﻟﱵ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻻ ﺗﺒﺪﻳﻞ ‪٨١٠ ..........................‬‬
‫ﻓﺈﻥ ﺗﻮﻟﻴﺘﻢ ﻓﻤﺎ ﺳﺄﻟﺘﻜﻢ ﻣﻦ ﺃﺟﺮ ﺇﻥ ﺃﺟﺮﻱ ﺇﻻ ﻋﻠﻰ ﺍﷲ ﻭﺃﻣﺮﺕ ﺃﻥ ﺃﻛﻮﻥ ‪٨٠١ ....................‬‬
‫ﻓﺈ‪‬ﻢ ﻋﺪﻭ ﱄ ﺇﻻ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪٧٨٧ ،٧٣٨ ،٦٠٦............................................‬‬
‫ﻓﺎﺳﺘﺠﺎﺏ ﳍﻢ ﺭ‪‬ﻢ ﺃﱐ ﻻ ﺃﺿﻴﻊ ﻋﻤﻞ ﻋﺎﻣﻞ ﻣﻨﻜﻢ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﺑﻌﻀﻜﻢ ‪١٤٤ .................‬‬
‫ﻓﺎﺳﺘﺠﺒﻨﺎ ﻟﻪ ﻭﻭﻫﺒﻨﺎ ﻟﻪ ﳛﲕ ﻭﺃﺻﻠﺤﻨﺎ ﻟﻪ ﺯﻭﺟﻪ ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺴﺎﺭﻋﻮﻥ ‪٤٧٠ .........................‬‬
‫ﻓﺎﺻﱪ ﺇﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ ﻭﺳﺒﺢ ﲝﻤﺪ ﺭﺑﻚ ﺑﺎﻟﻌﺸﻲ ﻭﺍﻹﺑﻜﺎﺭ ‪٨١٩ .................‬‬
‫ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺟﻌﻞ ﻟﻜﻢ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﺃﺯﻭﺍﺟﺎ ﻭﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺃﺯﻭﺍﺟﺎ ‪٨٢٦ ...................‬‬
‫ﻓﺒﺪﻝ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻗﻮﻻ ﻏﲑ ﺍﻟﺬﻱ ﻗﻴﻞ ﳍﻢ ﻓﺄﻧﺰﻟﻨﺎ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ‪٤٠٨ .........................‬‬
‫ﻓﺒﻤﺎ ﻧﻘﻀﻬﻢ ﻣﻴﺜﺎﻗﻬﻢ ﻟﻌﻨﺎﻫﻢ ﻭﺟﻌﻠﻨﺎ ﻗﻠﻮ‪‬ﻢ ﻗﺎﺳﻴﺔ ﳛﺮﻓﻮﻥ ﺍﻟﻜﻠﻢ ﻋﻦ ‪٢٣٩ ........................‬‬
‫ﻓﺘﺮﻯ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﺮﺽ ﻳﺴﺎﺭﻋﻮﻥ ﻓﻴﻬﻢ ﻳﻘﻮﻟﻮﻥ ﳔﺸﻰ ﺃﻥ ﺗﺼﻴﺒﻨﺎ ﺩﺍﺋﺮﺓ ‪٤٦٤ ..................‬‬
‫ﻓﺘﻘﻄﻌﻮﺍ ﺃﻣﺮﻫﻢ ﺑﻴﻨﻬﻢ ﺯﺑﺮﺍ ﻛﻞ ﺣﺰﺏ ﲟﺎ ﻟﺪﻳﻬﻢ ﻓﺮﺣﻮﻥ ‪١١٨ ....................................‬‬
‫ﻓﺠﻌﻠﻬﻢ ﺟﺬﺍﺫﺍ ﺇﻻ ﻛﺒﲑﺍ ﳍﻢ ﻟﻌﻠﻬﻢ ﺇﻟﻴﻪ ﻳﺮﺟﻌﻮﻥ ‪٧٨٧ ،٧٣٨ ...................................‬‬
‫ﻓﺬﺭﱐ ﻭﻣﻦ ﻳﻜﺬﺏ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﺳﻨﺴﺘﺪﺭﺟﻬﻢ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻤﻮﻥ ‪٧٥٠ ........................‬‬
‫ﻓﻔﻬﻤﻨﺎﻫﺎ ﺳﻠﻴﻤﺎﻥ ﻭﻛﻼ ﺁﺗﻴﻨﺎ ﺣﻜﻤﺎ ﻭﻋﻠﻤﺎ ﻭﺳﺨﺮﻧﺎ ﻣﻊ ﺩﺍﻭﺩ ﺍﳉﺒﺎﻝ ﻳﺴﺒﺤﻦ ‪١٢٤ .................‬‬
‫ﻓﻘﻠﻨﺎ ﺍﺿﺮﺑﻮﻩ ﺑﺒﻌﻀﻬﺎ ﻛﺬﻟﻚ ﳛﻴﻲ ﺍﷲ ﺍﳌﻮﺗﻰ ﻭﻳﺮﻳﻜﻢ ﺁﻳﺎﺗﻪ ﻟﻌﻠﻜﻢ ‪٢٣٨ ............................‬‬
‫ﻓﻠﻤﺎ ﺟﻦ ﻋﻠﻴﻪ ﺍﻟﻠﻴﻞ ﺭﺃﻯ ﻛﻮﻛﺒﺎ ﻗﺎﻝ ﻫﺬﺍ ﺭﰊ ﻓﻠﻤﺎ ﺃﻓﻞ ﻗﺎﻝ ﻻ ﺃﺣﺐ ‪٧٣٧ ........................‬‬
‫ﻓﻠﻤﺎ ﺫﻫﺐ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺮﻭﻉ ﻭﺟﺎﺀﺗﻪ ﺍﻟﺒﺸﺮﻯ ﳚﺎﺩﻟﻨﺎ ﰲ ﻗﻮﻡ ﻟﻮﻁ ‪٧٩٣ ..........................‬‬
‫ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﺸﻤﺲ ﺑﺎﺯﻏﺔ ﻗﺎﻝ ﻫﺬﺍ ﺭﰊ ﻫﺬﺍ ﺃﻛﱪ ﻓﻠﻤﺎ ﺃﻓﻠﺖ ﻗﺎﻝ ﻳﺎﻗﻮﻡ ‪٧٣٧ .......................‬‬
‫ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﻘﻤﺮ ﺑﺎﺯﻏﺎ ﻗﺎﻝ ﻫﺬﺍ ﺭﰊ ﻓﻠﻤﺎ ﺃﻓﻞ ﻗﺎﻝ ﻟﺌﻦ ﱂ ﻳﻬﺪﱐ ﺭﰊ ‪٧٣٧ .........................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ﻓﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ ﺃﺑﻮﺍﺏ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺇﺫﺍ ﻓﺮﺣﻮﺍ ‪٧٥٠ ،٦٦٣ ................‬‬
‫ﰲ ﺑﻴﻮﺕ ﺃﺫﻥ ﺍﷲ ﺃﻥ ﺗﺮﻓﻊ ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ ﻳﺴﺒﺢ ﻟﻪ ﻓﻴﻬﺎ ﺑﺎﻟﻐﺪﻭ ‪٧١٧ ............................‬‬
‫ﻓﻴﻪ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻦ ﺩﺧﻠﻪ ﻛﺎﻥ ﺁﻣﻨﺎ ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪٨٠٠ ..........................‬‬
‫ﻗﺎﺗﻠﻮﺍ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﻻ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻻ ﳛﺮﻣﻮﻥ ﻣﺎ ﺣﺮﻡ ‪٨٠٥ ...........................‬‬
‫ﻗﺎﻝ ﺃﻏﲑ ﺍﷲ ﺃﺑﻐﻴﻜﻢ ﺇﳍﺎ ﻭﻫﻮ ﻓﻀﻠﻜﻢ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ‪٧٨٨ ...........................................‬‬
‫ﻗﺎﻝ ﺃﻓﺮﺃﻳﺘﻢ ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﺒﺪﻭﻥ ‪٧٣٨ ،٦٠٦ .....................................................‬‬
‫ﻗﺎﻝ ﺑﻞ ﺭﺑﻜﻢ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﺬﻱ ﻓﻄﺮﻫﻦ ﻭﺃﻧﺎ ﻋﻠﻰ ﺫﻟﻜﻢ ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ ‪٧٨٧ ..........‬‬
‫ﻗﺎﻝ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺍﻟﻠﻬﻢ ﺭﺑﻨﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻨﺎ ﻣﺎﺋﺪﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺗﻜﻮﻥ ‪٤٥٣ ..........................‬‬
‫ﻗﺎﻝ ﻗﺪ ﺃﺟﻴﺒﺖ ﺩﻋﻮﺗﻜﻤﺎ ﻓﺎﺳﺘﻘﻴﻤﺎ ﻭﻻ ﺗﺘﺒﻌﺎﻥ ﺳﺒﻴﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ‪٧٨ .......................‬‬
‫ﻗﺎﻝ ﻟﻘﺪ ﻋﻠﻤﺖ ﻣﺎ ﺃﻧﺰﻝ ﻫﺆﻻﺀ ﺇﻻ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺼﺎﺋﺮ ﻭﺇﱐ ‪٨٢٤ .....................‬‬
‫ﻗﺎﻝ ﻟﻘﺪ ﻛﻨﺘﻢ ﺃﻧﺘﻢ ﻭﺁﺑﺎﺅﻛﻢ ﰲ ﺿﻼﻝ ﻣﺒﲔ ‪٧٨٧ ..............................................‬‬
‫ﻗﺎﻝ ﻫﻞ ﻳﺴﻤﻌﻮﻧﻜﻢ ﺇﺫ ﺗﺪﻋﻮﻥ‪٧٨٧ ..........................................................‬‬
‫ﻗﺎﻟﻮﺍ ﺃﺟﺌﺘﻨﺎ ﺑﺎﳊﻖ ﺃﻡ ﺃﻧﺖ ﻣﻦ ﺍﻟﻼﻋﺒﲔ ‪٧٨٧ ...................................................‬‬
‫ﻗﺎﻟﻮﺍ ﻧﻌﺒﺪ ﺃﺻﻨﺎﻣﺎ ﻓﻨﻈﻞ ﳍﺎ ﻋﺎﻛﻔﲔ‪٧٨٧ ......................................................‬‬
‫ﻗﺎﻟﻮﺍ ﻭﺟﺪﻧﺎ ﺁﺑﺎﺀﻧﺎ ﳍﺎ ﻋﺎﺑﺪﻳﻦ ‪٧٨٧ ...........................................................‬‬
‫ﻗﺪ ﺧﺴﺮ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﺃﻭﻻﺩﻫﻢ ﺳﻔﻬﺎ ﺑﻐﲑ ﻋﻠﻢ ﻭﺣﺮﻣﻮﺍ ﻣﺎ ﺭﺯﻗﻬﻢ ﺍﷲ ‪٢٨٩ .....................‬‬
‫ﻗﺪ ﺧﻠﺖ ﻣﻦ ﻗﺒﻠﻜﻢ ﺳﻨﻦ ﻓﺴﲑﻭﺍ ﰲ ﺍﻷﺭﺽ ﻓﺎﻧﻈﺮﻭﺍ ﻛﻴﻒ ﻛﺎﻥ ﻋﺎﻗﺒﺔ ﺍﳌﻜﺬﺑﲔ ‪٢٠٩ ..............‬‬
‫ﻗﺪ ﻛﺎﻧﺖ ﻟﻜﻢ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﺇﺫ ﻗﺎﻟﻮﺍ ﻟﻘﻮﻣﻬﻢ ﺇﻧﺎ ‪٧٩٤ ......................‬‬
‫ﻗﻞ ﺃﺭﺃﻳﺘﻜﻢ ﺇﻥ ﺃﺗﺎﻛﻢ ﻋﺬﺍﺏ ﺍﷲ ﺃﻭ ﺃﺗﺘﻜﻢ ﺍﻟﺴﺎﻋﺔ ﺃﻏﲑ ﺍﷲ ﺗﺪﻋﻮﻥ ‪٧٤٨ ،٦٦٦ ...................‬‬
‫ﻗﻞ ﺃﻣﺮ ﺭﰊ ﺑﺎﻟﻘﺴﻂ ﻭﺃﻗﻴﻤﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻋﻨﺪ ﻛﻞ ﻣﺴﺠﺪ ﻭﺍﺩﻋﻮﻩ ﳐﻠﺼﲔ ﻟﻪ ‪٧١٧ ..................‬‬
‫ﻗﻞ ﺇﻥ ﺻﻼﰐ ﻭﻧﺴﻜﻲ ﻭﳏﻴﺎﻱ ﻭﳑﺎﰐ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪٥١٧ ،٥...................................‬‬
‫ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺇﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ ﻭﻋﺸﲑﺗﻜﻢ ﻭﺃﻣﻮﺍﻝ ﺍﻗﺘﺮﻓﺘﻤﻮﻫﺎ‪٧٩٨ ...........‬‬
‫ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ ﻭﺍﷲ ‪٧٩٩ .........................‬‬
‫ﻗﻞ ﺃﻧﺪﻋﻮ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﻻ ﻳﻨﻔﻌﻨﺎ ﻭﻻ ﻳﻀﺮﻧﺎ ﻭﻧﺮﺩ ﻋﻠﻰ ﺃﻋﻘﺎﺑﻨﺎ ‪٦٦٩ ...............................‬‬
‫ﻗﻞ ﺇﳕﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﻳﻮﺣﻰ ﺇﱄ ﺃﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ ﻓﻤﻦ ﻛﺎﻥ ﻳﺮﺟﻮﺍ ‪٨٠٣ .......................‬‬
‫ﻗﻞ ﺇﳕﺎ ﺣﺮﻡ ﺭﰊ ﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ﻭﺍﻹﰒ ﻭﺍﻟﺒﻐﻲ ﺑﻐﲑ ‪٦٤٥ ........................‬‬
‫ﻗﻞ ﺇﻧﲏ ﻫﺪﺍﱐ ﺭﰊ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺩﻳﻨﺎ ﻗﻴﻤﺎ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔﺎ ‪٥ ..............................‬‬
‫ﻗﻞ ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ ﺯﻋﻤﺘﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻻ ﳝﻠﻜﻮﻥ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪٨٢٧ ،٦٦٨ ..............‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻗﻞ ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ ﺯﻋﻤﺘﻢ ﻣﻦ ﺩﻭﻧﻪ ﻓﻼ ﳝﻠﻜﻮﻥ ﻛﺸﻒ ﺍﻟﻀﺮ ﻋﻨﻜﻢ ﻭﻻ ﲢﻮﻳﻼ ‪٨٢٧ ،٧٩٢ ،٦٦٦....‬‬
‫ﻗﻞ ﺍﺩﻋﻮﺍ ﺍﷲ ﺃﻭ ﺍﺩﻋﻮﺍ ﺍﻟﺮﲪﻦ ﺃﻳﺎ ﻣﺎ ﺗﺪﻋﻮﺍ ﻓﻠﻪ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ‪٥٩٩ ...............................‬‬
‫ﻗﻞ ﻻ ﺃﺟﺪ ﰲ ﻣﺎ ﺃﻭﺣﻲ ﺇﱄ ﳏﺮﻣﺎ ﻋﻠﻰ ﻃﺎﻋﻢ ﻳﻄﻌﻤﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻴﺘﺔ ‪٥١٥ ......................‬‬
‫ﻗﻞ ﷲ ﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﺎ ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰒ ﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ ‪٧٨٩ ،٦٦٩ ،٦٦٧............‬‬
‫ﻗﻞ ﳌﻦ ﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬﺎ ﺇﻥ ﻛﻨﺘﻢ ﺗﻌﻠﻤﻮﻥ ‪٨١٦ ،٧٨٨ ........................................‬‬
‫ﻗﻞ ﻣﻦ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ‪٧٨٨ ........................................‬‬
‫ﻗﻞ ﻫﺬﻩ ﺳﺒﻴﻠﻲ ﺃﺩﻋﻮ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ﺃﻧﺎ ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﺳﺒﺤﺎﻥ ﺍﷲ ‪٥١ ..........................‬‬
‫ﻗﻞ ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﺑﺸﺮ ﻣﻦ ﺫﻟﻚ ﻣﺜﻮﺑﺔ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﻟﻌﻨﻪ ﺍﷲ ﻭﻏﻀﺐ ﻋﻠﻴﻪ ‪٥٦ .........................‬‬
‫ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ‪٨٢٤ ،٨٢٣ ،٨٢٢.........................................................‬‬
‫ﻗﻞ ﻳﺎﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻛﻠﻤﺔ ﺳﻮﺍﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﺃﻻ ﻧﻌﺒﺪ ﺇﻻ ‪٨٠٧ ...........................‬‬
‫ﻗﻞ ﻳﺎﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﺗﻐﻠﻮﺍ ﰲ ﺩﻳﻨﻜﻢ ﻏﲑ ﺍﳊﻖ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺃﻫﻮﺍﺀ ﻗﻮﻡ ‪٥٧ ...........................‬‬
‫ﻗﻞ ﻳﺎﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ‪٨٢٤ ،٨٢٣ ،٨٢٢......................................................‬‬
‫ﻗﻮﻟﻮﺍ ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻨﺎ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ‪٨٠٧ ...............................‬‬
‫ﻗﻴﻞ ﳍﺎ ﺍﺩﺧﻠﻲ ﺍﻟﺼﺮﺡ ﻓﻠﻤﺎ ﺭﺃﺗﻪ ﺣﺴﺒﺘﻪ ﳉﺔ ﻭﻛﺸﻔﺖ ﻋﻦ ﺳﺎﻗﻴﻬﺎ ﻗﺎﻝ ﺇﻧﻪ ‪٨٠٢ .................‬‬
‫ﻛﺎﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﺃﺷﺪ ﻣﻨﻜﻢ ﻗﻮﺓ ﻭﺃﻛﺜﺮ ﺃﻣﻮﺍﻻ ﻭﺃﻭﻻﺩﺍ ﻓﺎﺳﺘﻤﺘﻌﻮﺍ ‪،٩٢ ،٩١ ،٩٠ ،٨٧ ،٨١ .‬‬
‫‪١٣٦ ،١٠٠ ،٩٩ ،٩٨ ،٩٧ ،٩٣‬‬
‫ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻓﺒﻌﺚ ﺍﷲ ﺍﻟﻨﺒﻴﲔ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ﻭﺃﻧﺰﻝ ﻣﻌﻬﻢ ‪٨٢٨ ،١٢٧ ...............‬‬
‫ﻛﺎﻧﻮﺍ ﻻ ﻳﺘﻨﺎﻫﻮﻥ ﻋﻦ ﻣﻨﻜﺮ ﻓﻌﻠﻮﻩ ﻟﺒﺌﺲ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ‪٤٦٤ ...................................‬‬
‫ﻛﻼ ﳕﺪ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ﻣﻦ ﻋﻄﺎﺀ ﺭﺑﻚ ﻭﻣﺎ ﻛﺎﻥ ﻋﻄﺎﺀ ﺭﺑﻚ ﳏﻈﻮﺭﺍ ‪٧٤٩ ،٦١٣ ..................‬‬
‫ﻟﺌﻼ ﻳﻌﻠﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺃﻥ ﺍﻟﻔﻀﻞ ‪٢٤٢ ......................‬‬
‫ﻹﻳﻼﻑ ﻗﺮﻳﺶ ‪٧٠٨ ........................................ ................................‬‬
‫ﻻ ﺃﻋﺒﺪ ﻣﺎ ﺗﻌﺒﺪﻭﻥ ‪٨٢٤ ....................................................................‬‬
‫ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪٤٦٤ ،١٤٩ ..................‬‬
‫ﻻ ﺗﻘﻢ ﻓﻴﻪ ﺃﺑﺪﺍ ﳌﺴﺠﺪ ﺃﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻣﻦ ﺃﻭﻝ ﻳﻮﻡ ﺃﺣﻖ ﺃﻥ ﺗﻘﻮﻡ ﻓﻴﻪ ‪٧٧٣ ،٢١٨ .............‬‬
‫ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺑﺬﻟﻚ ﺃﻣﺮﺕ ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﳌﺴﻠﻤﲔ ‪٥ ................................................‬‬
‫ﻻ ﻳﺰﺍﻝ ﺑﻨﻴﺎ‪‬ﻢ ﺍﻟﺬﻱ ﺑﻨﻮﺍ ﺭﻳﺒﺔ ﰲ ﻗﻠﻮ‪‬ﻢ ﺇﻻ ﺃﻥ ﺗﻘﻄﻊ ﻗﻠﻮ‪‬ﻢ ﻭﺍﷲ ‪٧٧٣ ...........................‬‬
‫ﻻ ﻳﻘﺎﺗﻠﻮﻧﻜﻢ ﲨﻴﻌﺎ ﺇﻻ ﰲ ﻗﺮﻯ ﳏﺼﻨﺔ ﺃﻭ ﻣﻦ ﻭﺭﺍﺀ ﺟﺪﺭ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ‪٨٢ .......................‬‬
‫ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ﳍﺎ ﻣﺎ ﻛﺴﺒﺖ ﻭﻋﻠﻴﻬﺎ ﻣﺎ ﺍﻛﺘﺴﺒﺖ ﺭﺑﻨﺎ ‪١٤٦ ،١٤٥ ................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﺘﺆﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺗﻌﺰﺭﻭﻩ ﻭﺗﻮﻗﺮﻭﻩ ﻭﺗﺴﺒﺤﻮﻩ ﺑﻜﺮﺓ ﻭﺃﺻﻴﻼ ‪٧٩٩ .............................‬‬
‫ﻟﻌﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﻟﺴﺎﻥ ﺩﺍﻭﺩ ﻭﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺫﻟﻚ ‪٤٦٤ ....................‬‬
‫ﻟﻘﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ﺑﺎﳌﺆﻣﻨﲔ ‪٣٥٩ .................‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﰲ ﻗﺼﺼﻬﻢ ﻋﱪﺓ ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ ﻣﺎ ﻛﺎﻥ ﺣﺪﻳﺜﺎ ﻳﻔﺘﺮﻯ ﻭﻟﻜﻦ ﺗﺼﺪﻳﻖ ‪٨٠ .............‬‬
‫ﻟﻘﺪ ﻛﻔﺮ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﺛﺎﻟﺚ ﺛﻼﺛﺔ ﻭﻣﺎ ﻣﻦ ﺇﻟﻪ ﺇﻻ ﺇﻟﻪ ﻭﺍﺣﺪ ‪٥٧ ..............................‬‬
‫ﻟﻘﺪ ﻛﻔﺮ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻗﻞ ﻓﻤﻦ ﳝﻠﻚ ﻣﻦ ‪٦٧ ............................‬‬
‫ﻟﻘﺪ ﻛﻔﺮ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻭﻗﺎﻝ ﺍﳌﺴﻴﺢ ﻳﺎﺑﲏ ‪١٥٥ .............................‬‬
‫ﻟﻜﻞ ﺃﻣﺔ ﺟﻌﻠﻨﺎ ﻣﻨﺴﻜﺎ ﻫﻢ ﻧﺎﺳﻜﻮﻩ ﻓﻼ ﻳﻨﺎﺯﻋﻨﻚ ﰲ ﺍﻷﻣﺮ ﻭﺍﺩﻉ ﺇﱃ ﺭﺑﻚ ‪٤٥٦ ،٤٤٤ .............‬‬
‫ﷲ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻭﺇﻥ ﺗﺒﺪﻭﺍ ﻣﺎ ﰲ ﺃﻧﻔﺴﻜﻢ ﺃﻭ ﲣﻔﻮﻩ ‪١٤٥ ،١٤٤ ...............‬‬
‫ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻻ ﺍﷲ ﻟﻔﺴﺪﺗﺎ ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺭﺏ ﺍﻟﻌﺮﺵ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ‪٨١٧ .....................‬‬
‫ﻟﻴﺠﺰﻳﻬﻢ ﺍﷲ ﺃﺣﺴﻦ ﻣﺎ ﻋﻤﻠﻮﺍ ﻭﻳﺰﻳﺪﻫﻢ ﻣﻦ ﻓﻀﻠﻪ ﻭﺍﷲ ﻳﺮﺯﻕ ﻣﻦ ﻳﺸﺎﺀ ‪٧١٨ .........................‬‬
‫ﻟﻴﺸﻬﺪﻭﺍ ﻣﻨﺎﻓﻊ ﳍﻢ ﻭﻳﺬﻛﺮﻭﺍ ﺍﺳﻢ ﺍﷲ ﰲ ﺃﻳﺎﻡ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻠﻰ ﻣﺎ ﺭﺯﻗﻬﻢ ‪٥٢١ ،٤٥٩ ................‬‬
‫ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻳﻬﺪ ﻗﻠﺒﻪ ﻭﺍﷲ ‪٨٢٠ ............................‬‬
‫ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺃﻧﻔﺴﻜﻢ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﻣﻦ ﻗﺒﻞ ﺃﻥ ‪٨١٩ ....................‬‬
‫ﻣﺎ ﺃﻓﺎﺀ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻓﻠﻠﻪ ﻭﻟﻠﺮﺳﻮﻝ ﻭﻟﺬﻱ ﺍﻟﻘﺮﰉ ‪٧٩٦ ..........................‬‬
‫ﻣﺎ ﺟﻌﻞ ﺍﷲ ﻣﻦ ﲝﲑﺓ ﻭﻻ ﺳﺎﺋﺒﺔ ﻭﻻ ﻭﺻﻴﻠﺔ ﻭﻻ ﺣﺎﻡ ﻭﻟﻜﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ‪٨١٣ ....................‬‬
‫ﻣﺎ ﻗﻄﻌﺘﻢ ﻣﻦ ﻟﻴﻨﺔ ﺃﻭ ﺗﺮﻛﺘﻤﻮﻫﺎ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺻﻮﳍﺎ ﻓﺒﺈﺫﻥ ﺍﷲ ﻭﻟﻴﺨﺰﻱ ‪١٢٤ .......................‬‬
‫ﻣﺎ ﻛﺎﻥ ﻟﻠﻤﺸﺮﻛﲔ ﺃﻥ ﻳﻌﻤﺮﻭﺍ ﻣﺴﺎﺟﺪ ﺍﷲ ﺷﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﻜﻔﺮ‪٧١٧ ..........................‬‬
‫ﻣﺎ ﻛﺎﻥ ﻟﻠﻨﱯ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻥ ﻳﺴﺘﻐﻔﺮﻭﺍ ﻟﻠﻤﺸﺮﻛﲔ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﻭﱄ ‪٧٩٤ .........................‬‬
‫ﻣﺎ ﻟﻜﻢ ﻛﻴﻒ ﲢﻜﻤﻮﻥ ‪٨١٨ ................................................................‬‬
‫ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪٩١ .......................................................................‬‬
‫ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻭﻟﻴﺎﺀ ﻛﻤﺜﻞ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺍﲣﺬﺕ ﺑﻴﺘﺎ ‪٦٧٠ ...........................‬‬
‫ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﺃﺷﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺭﲪﺎﺀ ﺑﻴﻨﻬﻢ ﺗﺮﺍﻫﻢ‪٨١١ ..........................‬‬
‫ﻣﻦ ﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ ﳛﺮﻓﻮﻥ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ﻭﻳﻘﻮﻟﻮﻥ ﲰﻌﻨﺎ ﻭﻋﺼﻴﻨﺎ ﻭﺍﲰﻊ ‪٦٥ ......................‬‬
‫ﻣﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻟﻌﺎﺟﻠﺔ ﻋﺠﻠﻨﺎ ﻟﻪ ﻓﻴﻬﺎ ﻣﺎ ﻧﺸﺎﺀ ﳌﻦ ﻧﺮﻳﺪ ﰒ ﺟﻌﻠﻨﺎ ﻟﻪ‪٧٤٩ ...........................‬‬
‫ﻣﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ ﻭﻣﻦ ﺗﻮﱃ ﻓﻤﺎ ﺃﺭﺳﻠﻨﺎﻙ ﻋﻠﻴﻬﻢ ﺣﻔﻴﻈﺎ ‪٧٩٨ ،٦٣٩ ................‬‬
‫ﻧﺴﺎﺭﻉ ﳍﻢ ﰲ ﺍﳋﲑﺍﺕ ﺑﻞ ﻻ ﻳﺸﻌﺮﻭﻥ ‪٧٥٠ ،٦٦٢ ............................................‬‬
‫ﻫﺎﺃﻧﺘﻢ ﻫﺆﻻﺀ ﺗﺪﻋﻮﻥ ﻟﺘﻨﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻤﻨﻜﻢ ﻣﻦ ﻳﺒﺨﻞ ﻭﻣﻦ ﻳﺒﺨﻞ ‪٣٤٤ ......................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻫﺬﺍﻥ ﺧﺼﻤﺎﻥ ﺍﺧﺘﺼﻤﻮﺍ ﰲ ﺭ‪‬ﻢ ﻓﺎﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻗﻄﻌﺖ ﳍﻢ ﺛﻴﺎﺏ ﻣﻦ ﻧﺎﺭ ‪١٢٦ ....................‬‬
‫ﻫﻨﺎﻟﻚ ﺗﺒﻠﻮ ﻛﻞ ﻧﻔﺲ ﻣﺎ ﺃﺳﻠﻔﺖ ﻭﺭﺩﻭﺍ ﺇﱃ ﺍﷲ ﻣﻮﻻﻫﻢ ﺍﳊﻖ ﻭﺿﻞ ﻋﻨﻬﻢ ‪٧١٦ ....................‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺮﺝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻷﻭﻝ ﺍﳊﺸﺮ ﻣﺎ ‪١٦١ ،٨٠ ..........‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺚ ﰲ ﺍﻷﻣﻴﲔ ﺭﺳﻮﻻ ﻣﻨﻬﻢ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﻭﻳﺰﻛﻴﻬﻢ ﻭﻳﻌﻠﻤﻬﻢ ‪٣٤٣ ..................‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﲑﻛﻢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﺣﱴ ﺇﺫﺍ ﻛﻨﺘﻢ ﰲ ﺍﻟﻔﻠﻚ ﻭﺟﺮﻳﻦ ‪‬ﻢ ‪٩١ ....................‬‬
‫ﻭﺁﺗﻮﺍ ﺍﻟﻴﺘﺎﻣﻰ ﺃﻣﻮﺍﳍﻢ ﻭﻻ ﺗﺘﺒﺪﻟﻮﺍ ﺍﳋﺒﻴﺚ ﺑﺎﻟﻄﻴﺐ ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﳍﻢ ‪٤٠٨ .........................‬‬
‫ﻭﺁﺗﻴﻨﺎﻫﻢ ﺑﻴﻨﺎﺕ ﻣﻦ ﺍﻷﻣﺮ ﻓﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﺇﻻ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻫﻢ ﺍﻟﻌﻠﻢ ‪٧٥ ............................‬‬
‫ﻭﺁﺧﺮﻳﻦ ﻣﻨﻬﻢ ﳌﺎ ﻳﻠﺤﻘﻮﺍ ‪‬ﻢ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ‪٣٤٣ ..........................................‬‬
‫ﻭﺇﺫ ﺃﺧﺬ ﺍﷲ ﻣﻴﺜﺎﻕ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻟﺘﺒﻴﻨﻨﻪ ﻟﻠﻨﺎﺱ ﻭﻻ ﺗﻜﺘﻤﻮﻧﻪ ‪٦٣ .............................‬‬
‫ﻭﺇﺫ ﺃﻭﺣﻴﺖ ﺇﱃ ﺍﳊﻮﺍﺭﻳﲔ ﺃﻥ ﺁﻣﻨﻮﺍ ﰊ ﻭﺑﺮﺳﻮﱄ ﻗﺎﻟﻮﺍ ﺁﻣﻨﺎ ﻭﺍﺷﻬﺪ ‪٨٠٢ ...........................‬‬
‫ﻭﺇﺫ ﺟﻌﻠﻨﺎ ﺍﻟﺒﻴﺖ ﻣﺜﺎﺑﺔ ﻟﻠﻨﺎﺱ ﻭﺃﻣﻨﺎ ﻭﺍﲣﺬﻭﺍ ﻣﻦ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻠﻰ ‪٧٦٨ ............................‬‬
‫ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺏ ﺍﺟﻌﻞ ﻫﺬﺍ ﺑﻠﺪﺍ ﺁﻣﻨﺎ ﻭﺍﺭﺯﻕ ﺃﻫﻠﻪ ﻣﻦ ﺍﻟﺜﻤﺮﺍﺕ ﻣﻦ ‪٧٤٩ ......................‬‬
‫ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﻭﻗﻮﻣﻪ ﺇﻧﲏ ﺑﺮﺍﺀ ﳑﺎ ﺗﻌﺒﺪﻭﻥ‪٧٣٨ ..........................................‬‬
‫ﻭﺇﺫ ﻗﻠﻨﺎ ﻟﻠﻤﻼﺋﻜﺔ ﺍﺳﺠﺪﻭﺍ ﻵﺩﻡ ﻓﺴﺠﺪﻭﺍ ﺇﻻ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﻣﻦ ﺍﳉﻦ ﻓﻔﺴﻖ ‪٤٠٧ ....................‬‬
‫ﻭﺇﺫ ﳒﻴﻨﺎﻛﻢ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻳﺴﻮﻣﻮﻧﻜﻢ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻳﺬﲝﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ ﻭﻳﺴﺘﺤﻴﻮﻥ ‪١٦٩ .............‬‬
‫ﻭﺇﺫﺍ ﺟﺎﺀ‪‬ﻢ ﺁﻳﺔ ﻗﺎﻟﻮﺍ ﻟﻦ ﻧﺆﻣﻦ ﺣﱴ ﻧﺆﺗﻰ ﻣﺜﻞ ﻣﺎ ﺃﻭﰐ ﺭﺳﻞ ﺍﷲ ﺍﷲ ‪٣٥٨ .........................‬‬
‫ﻭﺇﺫﺍ ﺟﺎﺀﻙ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺂﻳﺎﺗﻨﺎ ﻓﻘﻞ ﺳﻼﻡ ﻋﻠﻴﻜﻢ ﻛﺘﺐ ﺭﺑﻜﻢ ﻋﻠﻰ ﻧﻔﺴﻪ ‪٧٤٤ ،٧٤٣ ...............‬‬
‫ﻭﺇﺫﺍ ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ ﻋﲏ ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ ﻓﻠﻴﺴﺘﺠﻴﺒﻮﺍ ‪٧٤٨ ..................‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻗﺎﻟﻮﺍ ﻧﺆﻣﻦ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻨﺎ ﻭﻳﻜﻔﺮﻭﻥ ‪٦٤ ................................‬‬
‫ﻭﺇﺫﺍ ﻟﻘﻮﺍ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻗﺎﻟﻮﺍ ﺁﻣﻨﺎ ﻭﺇﺫﺍ ﺧﻼ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﻗﺎﻟﻮﺍ ‪٦٣ ...........................‬‬
‫ﻭﺇﺫﺍ ﻣﺮﺿﺖ ﻓﻬﻮ ﻳﺸﻔﲔ ‪٧٨٨ ...............................................................‬‬
‫ﻭﺇﺫﺍ ﻣﺲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﺮ ﺩﻋﺎﻧﺎ ﳉﻨﺒﻪ ﺃﻭ ﻗﺎﻋﺪﺍ ﺃﻭ ﻗﺎﺋﻤﺎ ﻓﻠﻤﺎ ﻛﺸﻔﻨﺎ ‪٧٤٨ ..........................‬‬
‫ﻭﺇﺫﺍ ﻣﺴﻜﻢ ﺍﻟﻀﺮ ﰲ ﺍﻟﺒﺤﺮ ﺿﻞ ﻣﻦ ﺗﺪﻋﻮﻥ ﺇﻻ ﺇﻳﺎﻩ ﻓﻠﻤﺎ ﳒﺎﻛﻢ ﺇﱃ ﺍﻟﱪ ‪٧٤٨ ،٦٦٦ ...............‬‬
‫ﻭﺃﺫﻥ ﰲ ﺍﻟﻨﺎﺱ ﺑﺎﳊﺞ ﻳﺄﺗﻮﻙ ﺭﺟﺎﻻ ﻭﻋﻠﻰ ﻛﻞ ﺿﺎﻣﺮ ﻳﺄﺗﲔ ﻣﻦ ﻛﻞ ﻓﺞ ﻋﻤﻴﻖ ‪٤٥٩ .................‬‬
‫ﻭﺃﻋﺪﻭﺍ ﳍﻢ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻣﻦ ﻗﻮﺓ ﻭﻣﻦ ﺭﺑﺎﻁ ﺍﳋﻴﻞ ﺗﺮﻫﺒﻮﻥ ﺑﻪ ﻋﺪﻭ ﺍﷲ ‪٣٣٤ .......................‬‬
‫ﻭﺇﱃ ﺭﺑﻚ ﻓﺎﺭﻏﺐ ‪٧٩٦ ....................................................................‬‬
‫ﻭﺃﻣﻠﻲ ﳍﻢ ﺇﻥ ﻛﻴﺪﻱ ﻣﺘﲔ ‪٧٥٠ ..............................................................‬‬
‫ﻭﺃﻥ ﺍﳌﺴﺎﺟﺪ ﷲ ﻓﻼ ﺗﺪﻋﻮﺍ ﻣﻊ ﺍﷲ ﺃﺣﺪﺍ ‪٧١٨ .................................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺇﻥ ﻣﻨﻬﻢ ﻟﻔﺮﻳﻘﺎ ﻳﻠﻮﻭﻥ ﺃﻟﺴﻨﺘﻬﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻟﺘﺤﺴﺒﻮﻩ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻣﺎ ﻫﻮ ‪٦٦ .......................‬‬
‫ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ ﻣﺴﺘﻘﻴﻤﺎ ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ ‪١١٢ ،٥....................‬‬
‫ﻭﺇﻥ ﻫﺬﻩ ﺃﻣﺘﻜﻢ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻧﺎ ﺭﺑﻜﻢ ﻓﺎﺗﻘﻮﻥ ‪٨١٠ ............................................‬‬
‫ﻭﺃﻧﺬﺭ ﺑﻪ ﺍﻟﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺃﻥ ﳛﺸﺮﻭﺍ ﺇﱃ ﺭ‪‬ﻢ ﻟﻴﺲ ﳍﻢ ﻣﻦ ﺩﻭﻧﻪ ﻭﱄ ‪٧٩٠ ،٦٦٩ ...................‬‬
‫ﻭﺃﻧﺬﺭﻫﻢ ﻳﻮﻡ ﺍﻵﺯﻓﺔ ﺇﺫ ﺍﻟﻘﻠﻮﺏ ﻟﺪﻯ ﺍﳊﻨﺎﺟﺮ ﻛﺎﻇﻤﲔ ﻣﺎ ﻟﻠﻈﺎﳌﲔ ﻣﻦ ‪٧٩٠ ..........................‬‬
‫ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻬﻴﻤﻨﺎ ‪٤٢١ ،٧٩ ....................‬‬
‫ﻭﺃﻧﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﺗﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻜﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ﻭﺃﺣﺴﻨﻮﺍ ﺇﻥ ‪١٥٥ ..............................‬‬
‫ﻭﺃﻧﻪ ﻛﺎﻥ ﺭﺟﺎﻝ ﻣﻦ ﺍﻹﻧﺲ ﻳﻌﻮﺫﻭﻥ ﺑﺮﺟﺎﻝ ﻣﻦ ﺍﳉﻦ ﻓﺰﺍﺩﻭﻫﻢ ﺭﻫﻘﺎ ‪٦١٣ .........................‬‬
‫ﻭﺇﻧﻪ ﻟﺬﻛﺮ ﻟﻚ ﻭﻟﻘﻮﻣﻚ ﻭﺳﻮﻑ ﺗﺴﺄﻟﻮﻥ ‪٣٥٩ ................................................‬‬
‫ﻭﺍﺗﺒﻌﻮﺍ ﻣﺎ ﺗﺘﻠﻮ ﺍﻟﺸﻴﺎﻃﲔ ﻋﻠﻰ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﻭﻣﺎ ﻛﻔﺮ ﺳﻠﻴﻤﺎﻥ ﻭﻟﻜﻦ ﺍﻟﺸﻴﺎﻃﲔ ‪٦٥٦ ،٩٣ ..........‬‬
‫ﻭﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﺇﺑﺮﺍﻫﻴﻢ ‪٧٨٧ ................................................................‬‬
‫ﻭﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﻧﻮﺡ ﺇﺫ ﻗﺎﻝ ﻟﻘﻮﻣﻪ ﻳﺎﻗﻮﻡ ﺇﻥ ﻛﺎﻥ ﻛﱪ ﻋﻠﻴﻜﻢ ﻣﻘﺎﻣﻲ ‪٨٠١ .........................‬‬
‫ﻭﺍﺫﻛﺮ ﻋﺒﺎﺩﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﺃﻭﱄ ﺍﻷﻳﺪﻱ ﻭﺍﻷﺑﺼﺎﺭ ‪٩٥ ..............................‬‬
‫ﻭﺍﺳﺄﻝ ﻣﻦ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻠﻨﺎ ﺃﺟﻌﻠﻨﺎ ﻣﻦ ﺩﻭﻥ ﺍﻟﺮﲪﻦ ﺁﳍﺔ ﻳﻌﺒﺪﻭﻥ ‪٧٩٥ ،١٨٣ ...........‬‬
‫ﻭﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ ﻭﺑﺬﻱ ﺍﻟﻘﺮﰉ ‪٦٢ .............................‬‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻓﻴﻜﻢ ﺭﺳﻮﻝ ﺍﷲ ﻟﻮ ﻳﻄﻴﻌﻜﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﺮ ﻟﻌﻨﺘﻢ ﻭﻟﻜﻦ ‪٩١ ...................‬‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪٨٢٦ ................................................................‬‬
‫ﻭﺍﻟﺬﻱ ﺃﻃﻤﻊ ﺃﻥ ﻳﻐﻔﺮ ﱄ ﺧﻄﻴﺌﱵ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪٧٨٨ ..............................................‬‬
‫ﻭﺍﻟﺬﻱ ﻫﻮ ﻳﻄﻌﻤﲏ ﻭﻳﺴﻘﲔ ‪٧٨٧ ............................................................‬‬
‫ﻭﺍﻟﺬﻱ ﳝﻴﺘﲏ ﰒ ﳛﻴﲔ ‪٧٨٨ ..................................................................‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺁﺗﻴﻨﺎﻫﻢ ﺍﻟﻜﺘﺎﺏ ﻳﻔﺮﺣﻮﻥ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﻦ ﺍﻷﺣﺰﺍﺏ ﻣﻦ ﻳﻨﻜﺮ ‪٧٦ ........................‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﺑﻌﺪ ﻭﻫﺎﺟﺮﻭﺍ ﻭﺟﺎﻫﺪﻭﺍ ﻣﻌﻜﻢ ﻓﺄﻭﻟﺌﻚ ﻣﻨﻜﻢ ﻭﺃﻭﻟﻮ ﺍﻷﺭﺣﺎﻡ ‪١٤٩ ..........‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﻣﺴﺠﺪﺍ ﺿﺮﺍﺭﺍ ﻭﻛﻔﺮﺍ ﻭﺗﻔﺮﻳﻘﺎ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺇﺭﺻﺎﺩﺍ ‪٧٧٢ ..........................‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﺇﻻ ﺗﻔﻌﻠﻮﻩ ﺗﻜﻦ ﻓﺘﻨﺔ ﰲ ﺍﻷﺭﺽ ﻭﻓﺴﺎﺩ ‪١٤٩ ......................‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺸﻬﺪﻭﻥ ﺍﻟﺰﻭﺭ ﻭﺇﺫﺍ ﻣﺮﻭﺍ ﺑﺎﻟﻠﻐﻮ ﻣﺮﻭﺍ ﻛﺮﺍﻣﺎ ‪٤٣٤ ،٤٠٣ ،٤٠٢ ،٤٠١ ..............‬‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ‪،٨٧ ،٨٥ ،٨٣ ،٨٢ ،٨١ .‬‬
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‫ﻭﺍﳌﺮﺳﻼﺕ ﻋﺮﻓﺎ ‪٢٥٩ ......................................................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﺗﺎﷲ ﻷﻛﻴﺪﻥ ﺃﺻﻨﺎﻣﻜﻢ ﺑﻌﺪ ﺃﻥ ﺗﻮﻟﻮﺍ ﻣﺪﺑﺮﻳﻦ ‪٧٨٧ ............................................‬‬

‫ﻭﺗﻠﻚ ﺣﺠﺘﻨﺎ ﺁﺗﻴﻨﺎﻫﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﻗﻮﻣﻪ ﻧﺮﻓﻊ ﺩﺭﺟﺎﺕ ﻣﻦ ﻧﺸﺎﺀ ﺇﻥ ﺭﺑﻚ ‪٧٣٧ ،٦٤٦ ..............‬‬
‫ﻭﺟﺎﻭﺯﻧﺎ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺒﺤﺮ ﻓﺄﺗﻮﺍ ﻋﻠﻰ ﻗﻮﻡ ﻳﻌﻜﻔﻮﻥ ﻋﻠﻰ ﺃﺻﻨﺎﻡ ﳍﻢ ‪٧٨٨ ،٦٠٦ ،١٣٧...........‬‬
‫ﻭﺟﺤﺪﻭﺍ ‪‬ﺎ ﻭﺍﺳﺘﻴﻘﻨﺘﻬﺎ ﺃﻧﻔﺴﻬﻢ ﻇﻠﻤﺎ ﻭﻋﻠﻮﺍ ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻛﺎﻥ ﻋﺎﻗﺒﺔ ﺍﳌﻔﺴﺪﻳﻦ ‪٨٢٤ ..................‬‬
‫ﻭﺟﻌﻠﻨﺎ ﻣﻨﻬﻢ ﺃﺋﻤﺔ ﻳﻬﺪﻭﻥ ﺑﺄﻣﺮﻧﺎ ﳌﺎ ﺻﱪﻭﺍ ﻭﻛﺎﻧﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﻳﻮﻗﻨﻮﻥ ‪٩٥ ..............................‬‬
‫ﻭﺟﻌﻠﻮﺍ ﷲ ﳑﺎ ﺫﺭﺃ ﻣﻦ ﺍﳊﺮﺙ ﻭﺍﻷﻧﻌﺎﻡ ﻧﺼﻴﺒﺎ ﻓﻘﺎﻟﻮﺍ ﻫﺬﺍ ﷲ ﺑﺰﻋﻤﻬﻢ ‪٨١٣ ،٨٠٥ ،٢٨٩.......‬‬
‫ﻭﺣﺎﺟﻪ ﻗﻮﻣﻪ ﻗﺎﻝ ﺃﲢﺎﺟﻮﱐ ﰲ ﺍﷲ ﻭﻗﺪ ﻫﺪﺍﱐ ﻭﻻ ﺃﺧﺎﻑ ﻣﺎ ﺗﺸﺮﻛﻮﻥ ‪٧٣٧ ،٦٤٦ ................‬‬
‫ﻭﺩ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻟﻮ ﻳﺮﺩﻭﻧﻜﻢ ﻣﻦ ﺑﻌﺪ ﺇﳝﺎﻧﻜﻢ ﻛﻔﺎﺭﺍ ﺣﺴﺪﺍ ﻣﻦ ‪٦٢ .......................‬‬
‫ﻭﺩﺍﻋﻴﺎ ﺇﱃ ﺍﷲ ﺑﺈﺫﻧﻪ ﻭﺳﺮﺍﺟﺎ ﻣﻨﲑﺍ ‪٨٠٥ .......................................................‬‬
‫ﻭﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﺇﺫ ﳛﻜﻤﺎﻥ ﰲ ﺍﳊﺮﺙ ﺇﺫ ﻧﻔﺸﺖ ﻓﻴﻪ ﻏﻨﻢ ﺍﻟﻘﻮﻡ ﻭﻛﻨﺎ ﳊﻜﻤﻬﻢ ‪١٢٤ ...............‬‬
‫ﻭﺫﺭ ﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﺩﻳﻨﻬﻢ ﻟﻌﺒﺎ ﻭﳍﻮﺍ ﻭﻏﺮ‪‬ﻢ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺫﻛﺮ ﺑﻪ ‪٦٦٩ ..........................‬‬
‫ﻭﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺍﻟﺬﻳﻦ ﳝﺸﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﻮﻧﺎ ﻭﺇﺫﺍ ﺧﺎﻃﺒﻬﻢ ﺍﳉﺎﻫﻠﻮﻥ ‪٤٠٥ ،٢١١ ................‬‬
‫ﻭﻋﺪ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ ﺧﺎﻟﺪﻳﻦ ‪٨١ .............................‬‬
‫ﻭﻋﺪ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﳌﻨﺎﻓﻘﺎﺕ ﻭﺍﻟﻜﻔﺎﺭ ﻧﺎﺭ ﺟﻬﻨﻢ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻫﻲ ‪٨٩ ،٨٦ ،٨١ ..................‬‬
‫ﻭﻗﺎﺗﻠﻮﻫﻢ ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ﻓﺈﻥ ﺍﻧﺘﻬﻮﺍ ﻓﺈﻥ ‪٨٠٤ ...........................‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﻟﻘﺪ ﻟﺒﺜﺘﻢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺇﱃ ﻳﻮﻡ ‪٣٤٦ .............................‬‬
‫ﻭﻗﺎﻝ ﺭﺑﻜﻢ ﺍﺩﻋﻮﱐ ﺃﺳﺘﺠﺐ ﻟﻜﻢ ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻜﱪﻭﻥ ﻋﻦ ﻋﺒﺎﺩﰐ ﺳﻴﺪﺧﻠﻮﻥ‪٨٠٦ ،٧٥٥ ،٧٤٧...‬‬
‫ﻭﻗﺎﻝ ﻣﻮﺳﻰ ﻳﺎﻗﻮﻡ ﺇﻥ ﻛﻨﺘﻢ ﺁﻣﻨﺘﻢ ﺑﺎﷲ ﻓﻌﻠﻴﻪ ﺗﻮﻛﻠﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﻣﺴﻠﻤﲔ ‪٨٠١ ،١٥٥ ...................‬‬
‫ﻭﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻟﻴﺴﺖ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺷﻲﺀ ﻭﻗﺎﻟﺖ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻴﺴﺖ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ‪٦٩ .................‬‬
‫ﻭﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻳﺪ ﺍﷲ ﻣﻐﻠﻮﻟﺔ ﻏﻠﺖ ﺃﻳﺪﻳﻬﻢ ﻭﻟﻌﻨﻮﺍ ﲟﺎ ﻗﺎﻟﻮﺍ ﺑﻞ ﻳﺪﺍﻩ ‪١٤٣ ،١١٨ ،٨٤...............‬‬
‫ﻭﻗﺎﻟﻮﺍ ﻗﻠﻮﺑﻨﺎ ﰲ ﺃﻛﻨﺔ ﳑﺎ ﺗﺪﻋﻮﻧﺎ ﺇﻟﻴﻪ ﻭﰲ ﺁﺫﺍﻧﻨﺎ ﻭﻗﺮ ﻭﻣﻦ ﺑﻴﻨﻨﺎ ‪٣٣٤ ...............................‬‬
‫ﻭﻗﺎﻟﻮﺍ ﻻ ﺗﺬﺭﻥ ﺁﳍﺘﻜﻢ ﻭﻻ ﺗﺬﺭﻥ ﻭﺩﺍ ﻭﻻ ﺳﻮﺍﻋﺎ ﻭﻻ ﻳﻐﻮﺙ ﻭﻳﻌﻮﻕ ﻭﻧﺴﺮﺍ ‪٧٣٤ ...................‬‬
‫ﻭﻗﺎﻟﻮﺍ ﻟﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻫﻮﺩﺍ ﺃﻭ ﻧﺼﺎﺭﻯ ﺗﻠﻚ ﺃﻣﺎﻧﻴﻬﻢ ﻗﻞ ‪٨٠٢ ،٤٠ ...................‬‬
‫ﻭﻗﺮﻥ ﰲ ﺑﻴﻮﺗﻜﻦ ﻭﻻ ﺗﱪﺟﻦ ﺗﱪﺝ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ ﻭﺃﻗﻤﻦ ﺍﻟﺼﻼﺓ ﻭﺁﺗﲔ ‪١٩٤ ......................‬‬
‫ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻌﲔ ﺑﺎﻟﻌﲔ ﻭﺍﻷﻧﻒ ﺑﺎﻷﻧﻒ ‪٢٧٢ .........................‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻋﺜﺮﻧﺎ ﻋﻠﻴﻬﻢ ﻟﻴﻌﻠﻤﻮﺍ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ ﻭﺃﻥ ﺍﻟﺴﺎﻋﺔ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ‪٦٨ .........................‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻧﺰﻟﻨﺎﻩ ﺣﻜﻤﺎ ﻋﺮﺑﻴﺎ ﻭﻟﺌﻦ ﺍﺗﺒﻌﺖ ﺃﻫﻮﺍﺀﻫﻢ ﺑﻌﺪﻣﺎ ﺟﺎﺀﻙ ﻣﻦ ﺍﻟﻌﻠﻢ ‪٧٦ ......................‬‬
‫ﻭﻛﺬﻟﻚ ﺟﻌﻠﻨﺎﻛﻢ ﺃﻣﺔ ﻭﺳﻄﺎ ﻟﺘﻜﻮﻧﻮﺍ ﺷﻬﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻜﻢ ‪٥٥٩ ..............‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻛﺬﻟﻚ ﻧﺮﻱ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻟﻴﻜﻮﻥ ﻣﻦ ﺍﳌﻮﻗﻨﲔ ‪٧٣٧ .....................‬‬
‫ﻭﻛﻴﻒ ﺃﺧﺎﻑ ﻣﺎ ﺃﺷﺮﻛﺘﻢ ﻭﻻ ﲣﺎﻓﻮﻥ ﺃﻧﻜﻢ ﺃﺷﺮﻛﺘﻢ ﺑﺎﷲ ﻣﺎ ﱂ ﻳﱰﻝ ﺑﻪ ‪٧٣٧ ،٦٤٦ ...............‬‬
‫ﻭﻟﺌﻦ ﺃﺗﻴﺖ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺑﻜﻞ ﺁﻳﺔ ﻣﺎ ﺗﺒﻌﻮﺍ ﻗﺒﻠﺘﻚ ﻭﻣﺎ ﺃﻧﺖ ﺑﺘﺎﺑﻊ ‪٧٧ ........................‬‬
‫ﻭﻟﺌﻦ ﺳﺄﻟﺘﻬﻢ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻟﻴﻘﻮﻟﻦ ﺍﷲ ﻗﻞ ﺍﳊﻤﺪ ﷲ ﺑﻞ ‪٨١٦ ،٧٨٨ ...............‬‬
‫ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﳑﺎ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﻭﺇﻧﻪ ﻟﻔﺴﻖ ﻭﺇﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻟﻴﻮﺣﻮﻥ ‪٥١٨ ،٥١٤ ،٥١٣.......‬‬
‫ﻭﻻ ﲡﻌﻞ ﻳﺪﻙ ﻣﻐﻠﻮﻟﺔ ﺇﱃ ﻋﻨﻘﻚ ﻭﻻ ﺗﺒﺴﻄﻬﺎ ﻛﻞ ﺍﻟﺒﺴﻂ ﻓﺘﻘﻌﺪ ﻣﻠﻮﻣﺎ ‪٨٤ .........................‬‬
‫ﻭﻻ ﺗﺼﻞ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﺎﺕ ﺃﺑﺪﺍ ﻭﻻ ﺗﻘﻢ ﻋﻠﻰ ﻗﱪﻩ ﺇ‪‬ﻢ ﻛﻔﺮﻭﺍ ﺑﺎﷲ ‪٧٩٣ ،٧٢٩ ...............‬‬
‫ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ ﺗﻔﺮﻗﻮﺍ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻫﻢ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺃﻭﻟﺌﻚ ‪١٤٣ ،١١٨ ،١١٢ ،٧٨ .‬‬
‫ﻭﻻ ﺗﻨﻔﻊ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﺪﻩ ﺇﻻ ﳌﻦ ﺃﺫﻥ ﻟﻪ ﺣﱴ ﺇﺫﺍ ﻓﺰﻉ ﻋﻦ ﻗﻠﻮ‪‬ﻢ ﻗﺎﻟﻮﺍ‪٨٢٧ .........................‬‬
‫ﻭﻻ ﳛﺴﱭ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﳕﺎ ﳕﻠﻲ ﳍﻢ ﺧﲑ ﻷﻧﻔﺴﻬﻢ ﺇﳕﺎ ﳕﻠﻲ ﳍﻢ ‪٧٥٠ ............................‬‬
‫ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺷﺪﻩ ﻣﻦ ﻗﺒﻞ ﻭﻛﻨﺎ ﺑﻪ ﻋﺎﳌﲔ ‪٧٨٧ ..........................................‬‬
‫ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻨﺒﻮﺓ ﻭﺭﺯﻗﻨﺎﻫﻢ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ‪٧٥ .........................‬‬
‫ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ ﺍﻟﻜﺘﺎﺏ ﻭﻗﻔﻴﻨﺎ ﻣﻦ ﺑﻌﺪﻩ ﺑﺎﻟﺮﺳﻞ ﻭﺁﺗﻴﻨﺎ ﻋﻴﺴﻰ ﺍﺑﻦ ‪٨٠٧ ..............................‬‬
‫ﻭﻟﻘﺪ ﺃﺧﺬ ﺍﷲ ﻣﻴﺜﺎﻕ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺑﻌﺜﻨﺎ ﻣﻨﻬﻢ ﺍﺛﲏ ﻋﺸﺮ ﻧﻘﻴﺒﺎ ﻭﻗﺎﻝ ‪٢٣٨ ..........................‬‬
‫ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﺭﺳﻼ ﺇﱃ ﻗﻮﻣﻬﻢ ﻓﺠﺎﺀﻭﻫﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻓﺎﻧﺘﻘﻤﻨﺎ ‪٧٤٣ ............................‬‬
‫ﻭﻟﻘﺪ ﺑﻌﺜﻨﺎ ﰲ ﻛﻞ ﺃﻣﺔ ﺭﺳﻮﻻ ﺃﻥ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻓﻤﻨﻬﻢ ‪٧٩٥ .......................‬‬
‫ﻭﻟﻘﺪ ﺟﺌﺘﻤﻮﻧﺎ ﻓﺮﺍﺩﻯ ﻛﻤﺎ ﺧﻠﻘﻨﺎﻛﻢ ﺃﻭﻝ ﻣﺮﺓ ﻭﺗﺮﻛﺘﻢ ﻣﺎ ﺧﻮﻟﻨﺎﻛﻢ ﻭﺭﺍﺀ ‪٧٨٩ ،٧١٥ ،٦٦٩.......‬‬
‫ﻭﻟﻜﻞ ﺃﻣﺔ ﺟﻌﻠﻨﺎ ﻣﻨﺴﻜﺎ ﻟﻴﺬﻛﺮﻭﺍ ﺍﺳﻢ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﺭﺯﻗﻬﻢ ﻣﻦ ‪‬ﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ ‪٥٢١ ،٤٥٦ ...............‬‬
‫ﻭﻟﻜﻞ ﻭﺟﻬﺔ ﻫﻮ ﻣﻮﻟﻴﻬﺎ ﻓﺎﺳﺘﺒﻘﻮﺍ ﺍﳋﲑﺍﺕ ﺃﻳﻨﻤﺎ ﺗﻜﻮﻧﻮﺍ ﻳﺄﺕ ﺑﻜﻢ ﺍﷲ ‪٤٢٠ ،٣٨٩ ،٧٧............‬‬
‫ﻭﷲ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻓﺎﺩﻋﻮﻩ ‪‬ﺎ ﻭﺫﺭﻭﺍ ﺍﻟﺬﻳﻦ ﻳﻠﺤﺪﻭﻥ ﰲ ﺃﲰﺎﺋﻪ ﺳﻴﺠﺰﻭﻥ ‪٨٢٧ ..........................‬‬
‫ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ ‪٨٢٦ .................................................................‬‬
‫ﻭﳌﺎ ﺟﺎﺀﻫﻢ ﻛﺘﺎﺏ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻣﺼﺪﻕ ﳌﺎ ﻣﻌﻬﻢ ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ﻳﺴﺘﻔﺘﺤﻮﻥ ‪٦٤ ........................‬‬
‫ﻭﻟﻦ ﺗﺮﺿﻰ ﻋﻨﻚ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ ﺣﱴ ﺗﺘﺒﻊ ﻣﻠﺘﻬﻢ ﻗﻞ ﺇﻥ ﻫﺪﻯ ﺍﷲ ‪٧٦ ........................‬‬
‫ﻭﻟﻮ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﻭﺍﺗﻘﻮﺍ ﳌﺜﻮﺑﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺧﲑ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ‪٦٥٦ ..............................‬‬
‫ﻭﻟﻮ ﺃ‪‬ﻢ ﺭﺿﻮﺍ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻗﺎﻟﻮﺍ ﺣﺴﺒﻨﺎ ﺍﷲ ﺳﻴﺆﺗﻴﻨﺎ ‪٧٩٦ ،٧٩٥ ......................‬‬
‫ﻭﻟﻮ ﺷﺎﺀ ﺭﺑﻚ ﳉﻌﻞ ﺍﻟﻨﺎﺱ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﳐﺘﻠﻔﲔ ‪٨١٠ ،١١٨ .............................‬‬
‫ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻨﱯ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣﺎ ﺍﲣﺬﻭﻫﻢ ﺃﻭﻟﻴﺎﺀ ‪٤٦٤ ..............................‬‬
‫ﻭﻟﻴﺤﻜﻢ ﺃﻫﻞ ﺍﻹﳒﻴﻞ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻪ ﻭﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ‪٢٧٢ .............................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻟﻴﻄﺎﻉ ﺑﺈﺫﻥ ﺍﷲ ﻭﻟﻮ ﺃ‪‬ﻢ ﺇﺫ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ‪٧٩٨ ،٧٢٣ ،٧٢١ ،٦٣٨ ..‬‬
‫ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﺇﻻ ﺭﺟﺎﻻ ﻧﻮﺣﻲ ﺇﻟﻴﻬﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﺃﻓﻠﻢ ﻳﺴﲑﻭﺍ ‪٣٤٥ .....................‬‬
‫ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻧﻮﺣﻲ ﺇﻟﻴﻪ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ ﻓﺎﻋﺒﺪﻭﻥ‪٧٩٥ .....................‬‬
‫ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺇﻻ ﻟﻴﻌﺒﺪﻭﺍ ﺍﷲ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ﺣﻨﻔﺎﺀ ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ‪٨٠٠ ...........................‬‬
‫ﻭﻣﺎ ﺗﻔﺮﻕ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀ‪‬ﻢ ﺍﻟﺒﻴﻨﺔ ‪١٤٣ .................................‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺍﺳﺘﻐﻔﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﺇﻻ ﻋﻦ ﻣﻮﻋﺪﺓ ﻭﻋﺪﻫﺎ ﺇﻳﺎﻩ ﻓﻠﻤﺎ ﺗﺒﲔ ‪٧٩٤ .........................‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺻﻼ‪‬ﻢ ﻋﻨﺪ ﺍﻟﺒﻴﺖ ﺇﻻ ﻣﻜﺎﺀ ﻭﺗﺼﺪﻳﺔ ﻓﺬﻭﻗﻮﺍ ﺍﻟﻌﺬﺍﺏ ﲟﺎ ﻛﻨﺘﻢ ‪٣٠٦ .....................‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﳌﺆﻣﻦ ﺃﻥ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ ﺇﻻ ﺧﻄﺄ ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ ﻓﺘﺤﺮﻳﺮ ‪١٥٦ ........................‬‬
‫ﻭﻣﺎ ﱄ ﻻ ﺃﻋﺒﺪ ﺍﻟﺬﻱ ﻓﻄﺮﱐ ﻭﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ ‪٧٨٩ ...............................................‬‬
‫ﻭﻣﺎ ﻣﻦ ﺩﺍﺑﺔ ﰲ ﺍﻷﺭﺽ ﺇﻻ ﻋﻠﻰ ﺍﷲ ﺭﺯﻗﻬﺎ ﻭﻳﻌﻠﻢ ﻣﺴﺘﻘﺮﻫﺎ ﻭﻣﺴﺘﻮﺩﻋﻬﺎ ‪٧٥٠ ......................‬‬
‫ﻭﻣﺎ ﻳﺆﻣﻦ ﺃﻛﺜﺮﻫﻢ ﺑﺎﷲ ﺇﻻ ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ‪٨١٧ ................................................‬‬
‫ﻭﻣﺮﱘ ﺍﺑﻨﺖ ﻋﻤﺮﺍﻥ ﺍﻟﱵ ﺃﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ﻓﻨﻔﺨﻨﺎ ﻓﻴﻪ ﻣ ﻦ ﺭﻭﺣﻨﺎ ﻭﺻﺪﻗﺖ ﺑﻜﻠﻤﺎﺕ ‪٦٦٥ .......‬‬
‫ﻭﳑﻦ ﺣﻮﻟﻜﻢ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻣﻨﺎﻓﻘﻮﻥ ﻭﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﺮﺩﻭﺍ ﻋﻠﻰ ﺍﻟﻨﻔﺎﻕ ‪٣٤١ ......................‬‬
‫ﻭﻣﻦ ﺃﺣﺴﻦ ﺩﻳﻨﺎ ﳑﻦ ﺃﺳﻠﻢ ﻭﺟﻬﻪ ﷲ ﻭﻫﻮ ﳏﺴﻦ ﻭﺍﺗﺒﻊ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔﺎ ‪٨٠٢ ....................‬‬
‫ﻭﻣﻦ ﺃﺣﺴﻦ ﻗﻮﻻ ﳑﻦ ﺩﻋﺎ ﺇﱃ ﺍﷲ ﻭﻋﻤﻞ ﺻﺎﳊﺎ ﻭﻗﺎﻝ ﺇﻧﲏ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪٥٥٦ ......................‬‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻵﺧﺮﺓ ﻭﺳﻌﻰ ﳍﺎ ﺳﻌﻴﻬﺎ ﻭﻫﻮ ﻣﺆﻣﻦ ﻓﺄﻭﻟﺌﻚ ﻛﺎﻥ ﺳﻌﻴﻬﻢ ﻣﺸﻜﻮﺭﺍ ‪٧٤٩ .................‬‬
‫ﻭﻣﻦ ﺃﻇﻠﻢ ﳑﻦ ﻣﻨﻊ ﻣﺴﺎﺟﺪ ﺍﷲ ﺃﻥ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ ﻭﺳﻌﻰ ﰲ ﺧﺮﺍ‪‬ﺎ ‪٧١٧ .........................‬‬
‫ﻭﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻳﺘﺨﺬ ﻣﺎ ﻳﻨﻔﻖ ﻗﺮﺑﺎﺕ ﻋﻨﺪ ‪٣٤٠ .......................‬‬
‫ﻭﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻣﻦ ﻳﺘﺨﺬ ﻣﺎ ﻳﻨﻔﻖ ﻣﻐﺮﻣﺎ ﻭﻳﺘﺮﺑﺺ ﺑﻜﻢ ﺍﻟﺪﻭﺍﺋﺮ ﻋﻠﻴﻬﻢ ﺩﺍﺋﺮﺓ ‪٣٤٠ ....................‬‬
‫ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻧﺎ ﻧﺼﺎﺭﻯ ﺃﺧﺬﻧﺎ ﻣﻴﺜﺎﻗﻬﻢ ﻓﻨﺴﻮﺍ ﺣﻈﺎ ﳑﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ‪١٤٣ ،١١٨ .................‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺘﺨﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺪﺍﺩﺍ ﳛﺒﻮ‪‬ﻢ ﻛﺤﺐ ﺍﷲ ﻭﺍﻟﺬﻳﻦ ‪٨٠٤ .........................‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻌﺒﺪ ﺍﷲ ﻋﻠﻰ ﺣﺮﻑ ﻓﺈﻥ ﺃﺻﺎﺑﻪ ﺧﲑ ﺍﻃﻤﺄﻥ ﺑﻪ ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ‪٦٧٠ ...................‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻷﻧﻌﺎﻡ ﳐﺘﻠﻒ ﺃﻟﻮﺍﻧﻪ ﻛﺬﻟﻚ ﺇﳕﺎ ﳜﺸﻰ ﺍﷲ ﻣﻦ ‪٤٠٥ ........................‬‬
‫ﻭﻣﻦ ﺣﻴﺚ ﺧﺮﺟﺖ ﻓﻮﻝ ﻭﺟﻬﻚ ﺷﻄﺮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺇﻧﻪ ﻟﻠﺤﻖ ﻣﻦ ﺭﺑﻚ ﻭﻣﺎ ‪٧٧ ................‬‬
‫ﻭﻣﻦ ﺣﻴﺚ ﺧﺮﺟﺖ ﻓﻮﻝ ﻭﺟﻬﻚ ﺷﻄﺮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ ﻓﻮﻟﻮﺍ ﻭﺟﻮﻫﻜﻢ ‪٧٨ ،٧٧.......‬‬
‫ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ‪٨٠٠ ...................‬‬
‫ﻭﻣﻦ ﻳﺘﻮﻝ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﺈﻥ ﺣﺰﺏ ﺍﷲ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ ‪١٥٠ ............................‬‬
‫ﻭﻣﻦ ﻳﺮﻏﺐ ﻋﻦ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻻ ﻣﻦ ﺳﻔﻪ ﻧﻔﺴﻪ ﻭﻟﻘﺪ ﺍﺻﻄﻔﻴﻨﺎﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ‪٨٠١ .....................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻣﻦ ﻳﺸﺎﻗﻖ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﲔ ﻟﻪ ﺍﳍﺪﻯ ﻭﻳﺘﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ‪٧٩ ........................‬‬
‫ﻭﻣﻦ ﻳﻄﻊ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﳜﺶ ﺍﷲ ﻭﻳﺘﻘﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻔﺎﺋﺰﻭﻥ ‪٧٩٥ ...............................‬‬
‫ﻭﻣﻨﺎﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻷﺧﺮﻯ ‪٦٠٣ ..................................................................‬‬
‫ﻭﻧﺰﻋﻨﺎ ﻣﻦ ﻛﻞ ﺃﻣﺔ ﺷﻬﻴﺪﺍ ﻓﻘﻠﻨﺎ ﻫﺎﺗﻮﺍ ﺑﺮﻫﺎﻧﻜﻢ ﻓﻌﻠﻤﻮﺍ ﺃﻥ ﺍﳊﻖ ﷲ ‪٧١٥ ..........................‬‬
‫ﻭﻭﺍﻋﺪﻧﺎ ﻣﻮﺳﻰ ﺛﻼﺛﲔ ﻟﻴﻠﺔ ﻭﺃﲤﻤﻨﺎﻫﺎ ﺑﻌﺸﺮ ﻓﺘﻢ ﻣﻴﻘﺎﺕ ﺭﺑﻪ ﺃﺭﺑﻌﲔ ‪٧٩ .............................‬‬
‫ﻭﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﶈﻴﺾ ﻗﻞ ﻫﻮ ﺃﺫﻯ ﻓﺎﻋﺘﺰﻟﻮﺍ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﶈﻴﺾ ﻭﻻ ﺗﻘﺮﺑﻮﻫﻦ ‪١٧٧ ..................‬‬
‫ﻭﻳﺴﺘﺠﻴﺐ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﻳﺰﻳﺪﻫﻢ ﻣﻦ ﻓﻀﻠﻪ ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ‪٧٤٨ ....................‬‬
‫ﻭﻳﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﻻ ﻳﻀﺮﻫﻢ ﻭﻻ ﻳﻨﻔﻌﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ ﻫﺆﻻﺀ ﺷﻔﻌﺎﺅﻧﺎ ‪٧٨٩ ....................‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﻗﺴﻤﻮﺍ ﺑﺎﷲ ﺟﻬﺪ ﺃﳝﺎ‪‬ﻢ ﺇ‪‬ﻢ ‪٤٦٤ .............................‬‬
‫ﻭﻳﻮﻡ ﳓﺸﺮﻫﻢ ﲨﻴﻌﺎ ﰒ ﻧﻘﻮﻝ ﻟﻠﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ ﻣﻜﺎﻧﻜﻢ ﺃﻧﺘﻢ ﻭﺷﺮﻛﺎﺅﻛﻢ ﻓﺰﻳﻠﻨﺎ ‪٧١٦ .................‬‬
‫ﻭﻳﻮﻡ ﻳﻨﺎﺩﻳﻬﻢ ﻓﻴﻘﻮﻝ ﺃﻳﻦ ﺷﺮﻛﺎﺋﻲ ﺍﻟﺬﻳﻦ ﻛﻨﺘﻢ ﺗﺰﻋﻤﻮﻥ ‪٧١٥ ....................................‬‬
‫ﻳﺎﺇﺑﺮﺍﻫﻴﻢ ﺃﻋﺮﺽ ﻋﻦ ﻫﺬﺍ ﺇﻧﻪ ﻗﺪ ﺟﺎﺀ ﺃﻣﺮ ﺭﺑﻚ ﻭﺇ‪‬ﻢ ﺁﺗﻴﻬﻢ ﻋﺬﺍﺏ ﻏﲑ ‪٧٩٣ ......................‬‬
‫ﻳﺎﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﺗﻐﻠﻮﺍ ﰲ ﺩﻳﻨﻜﻢ ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻋﻠﻰ ﺍﷲ ﺇﻻ ﺍﳊﻖ ﺇﳕﺎ ‪٢٧٠ ،٦٧ ......................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻗﻤﺘﻢ ﺇﱃ ﺍﻟﺼﻼﺓ ﻓﺎﻏﺴﻠﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻭﺃﻳﺪﻳﻜﻢ ‪١٩٧ ،١٥٧ ................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻗﻴﻞ ﻟﻜﻢ ﺗﻔﺴﺤﻮﺍ ﰲ ﺍ‪‬ﺎﻟﺲ ﻓﺎﻓﺴﺤﻮﺍ ﻳﻔﺴﺢ ‪٣٤٦ .........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺁﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ‪١٥٥ ..........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻧﻔﻘﻮﺍ ﳑﺎ ﺭﺯﻗﻨﺎﻛﻢ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﰐ ﻳﻮﻡ ﻻ ﺑﻴﻊ ‪٧٩٠ .......................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻧﻔﻘﻮﺍ ﻣﻦ ﻃﻴﺒﺎﺕ ﻣﺎ ﻛﺴﺒﺘﻢ ﻭﳑﺎ ﺃﺧﺮﺟﻨﺎ ﻟﻜﻢ ﻣﻦ ‪٤٩٦ ........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﺁﻣﻨﻮﺍ ﺑﺮﺳﻮﻟﻪ ﻳﺆﺗﻜﻢ ﻛﻔﻠﲔ ﻣﻦ ﺭﲪﺘﻪ ‪٢٤٢ ..........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﺍﺑﺘﻐﻮﺍ ﺇﻟﻴﻪ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺟﺎﻫﺪﻭﺍ ﰲ ‪٧٤٦ ................................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﺍﷲ ﺫﻛﺮﺍ ﻛﺜﲑﺍ ‪٥٥٦ ..................................................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺭﻛﻌﻮﺍ ﻭﺍﺳﺠﺪﻭﺍ ﻭﺍﻋﺒﺪﻭﺍ ﺭﺑﻜﻢ ﻭﺍﻓﻌﻠﻮﺍ ﺍﳋﲑ ‪١٦١ ،٩٨ .......................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺼﻴﺎﻡ ﻛﻤﺎ ﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ‪٢٣٤ .....................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭﻟﻴﺎﺀ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ‪٤٦٤ ،٢٢٣ ،١٥١ ،١٤٩ ...‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﲢﺮﻣﻮﺍ ﻃﻴﺒﺎﺕ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﻟﻜﻢ ﻭﻻ ﺗﻌﺘﺪﻭﺍ ‪٢٦٥ ............................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﲢﻠﻮﺍ ﺷﻌﺎﺋﺮ ﺍﷲ ﻭﻻ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻭﻻ ﺍﳍﺪﻱ ‪٨١١ ...........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ ﻭﻻ ﲡﻬﺮﻭﺍ ‪٧٢١ ............................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﺼﻴﺪ ﻭﺃﻧﺘﻢ ﺣﺮﻡ ﻭﻣﻦ ﻗﺘﻠﻪ ﻣﻨﻜﻢ ﻣﺘﻌﻤﺪﺍ ‪٨٢٣ ........................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﻮﻟﻮﺍ ﺭﺍﻋﻨﺎ ﻭﻗﻮﻟﻮﺍ ﺍﻧﻈﺮﻧﺎ ﻭﺍﲰﻌﻮﺍ ﻭﻟﻠﻜﺎﻓﺮﻳﻦ ‪١٤١ ..........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺮﺳﻞ ﻛﻠﻮﺍ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﻭﺍﻋﻤﻠﻮﺍ ﺻﺎﳊﺎ ﺇﱐ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﻋﻠﻴﻢ ‪٨١٠ .........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻻ ﳛﺰﻧﻚ ﺍﻟﺬﻳﻦ ﻳﺴﺎﺭﻋﻮﻥ ﰲ ﺍﻟﻜﻔﺮ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ‪٢٧٢ ..........................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ ‪٣٤١ ...................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻖ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ‪٧٤٢ ..................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺇﻧﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺷﺎﻫﺪﺍ ﻭﻣﺒﺸﺮﺍ ﻭﻧﺬﻳﺮﺍ ‪٨٠٥ ............................................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺟﺎﻫﺪ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻏﻠﻆ ﻋﻠﻴﻬﻢ ﻭﻣﺄﻭﺍﻫﻢ ﺟﻬﻨﻢ ‪٨١ ..............................‬‬
‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺣﺴﺒﻚ ﺍﷲ ﻭﻣﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ‪٧٩٦ ...........................................‬‬
‫ﳛﻠﻔﻮﻥ ﺑﺎﷲ ﻟﻜﻢ ﻟﲑﺿﻮﻛﻢ ﻭﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﻖ ﺃﻥ ﻳﺮﺿﻮﻩ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ‪٧٩٨ ..................‬‬
‫ﳛﻠﻔﻮﻥ ﻟﻜﻢ ﻟﺘﺮﺿﻮﺍ ﻋﻨﻬﻢ ﻓﺈﻥ ﺗﺮﺿﻮﺍ ﻋﻨﻬﻢ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﻋﻦ ﺍﻟﻘﻮﻡ ‪٣٤٥ .....................‬‬
‫ﻳﺪﻋﻮ ﳌﻦ ﺿﺮﻩ ﺃﻗﺮﺏ ﻣﻦ ﻧﻔﻌﻪ ﻟﺒﺌﺲ ﺍﳌﻮﱃ ﻭﻟﺒﺌﺲ ﺍﻟﻌﺸﲑ ‪٦٧٠ ..................................‬‬
‫ﻳﺪﻋﻮ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﻻ ﻳﻀﺮﻩ ﻭﻣﺎ ﻻ ﻳﻨﻔﻌﻪ ﺫﻟﻚ ﻫﻮ ﺍﻟﻀﻼﻝ ﺍﻟﺒﻌﻴﺪ ‪٦٧٠ .........................‬‬
‫ﻳﻌﺘﺬﺭﻭﻥ ﺇﻟﻴﻜﻢ ﺇﺫﺍ ﺭﺟﻌﺘﻢ ﺇﻟﻴﻬﻢ ﻗﻞ ﻻ ﺗﻌﺘﺬﺭﻭﺍ ﻟﻦ ﻧﺆﻣﻦ ﻟﻜﻢ ﻗﺪ ﻧﺒﺄﻧﺎ ‪٣٤٥ .......................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ ‪٤٠٩ ..........................................................................‬‬
‫ﺃﺑﻐﺾ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺛﻼﺛﺔ ﻣﻠﺤﺪ ﰲ ﺍﳊﺮﻡ‪ ،‬ﺍﻹﳊﺎﺩ ﺍﳌﻴﻞ ﻋﻦ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﺍﻟﻌﺪﻭﻝ ‪٢٠٨ .................‬‬
‫ﺃ‪‬ﺎ ﻭﺛﻦ ﻣﻦ ﺃﻭﺛﺎﻥ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺃﻭ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ؟ ﻗﺎﻝ ﻻ ﻗﺎﻝ ﻓﺄﻭﻑ ﺑﻨﺬﺭﻙ ‪٦٠٢ ................‬‬
‫ﺃﺗﻴﺖ ﺑﺎﻟﱪﺍﻕ‪ ،‬ﻭﻫﻮ ﺩﺍﺑﺔ ﺃﺑﻴﺾ ﻃﻮﻳﻞ‪ ،‬ﻓﻮﻕ ﺍﳊﻤﺎﺭ ﻭﺩﻭﻥ ﺍﻟﺒﻐﻞ‪ ،‬ﻳﻀﻊ ﺣﺎﻓﺮﻩ ‪٣٠٩ .................‬‬
‫ﺃﺗﻴﺖ ﺭﺳﻮﻝ ﰲ ﺏ ﺃﺗﻴﺖ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﷲ ﻭﻫﻮ ﺟﺎﻟﺲ ‪٥٥ ..................‬‬
‫ﺃﺣﺒﻮﺍ ﺍﻟﻌﺮﺏ ﻟﺜﻼﺙ ﻷﱐ ﻋﺮﰊ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻋﺮﰊ‪ ،‬ﻭﻟﺴﺎﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﻋﺮﰊ ‪٣٦٨ ......................‬‬
‫ﺃﺣﻔﻮﺍ ﺍﻟﺸﻮﺍﺭﺏ ﰲ ﻁ ﺍﻟﺸﺎﺭﺏ‪ ،‬ﻭﻟﻌﻠﻪ ﺳﻬﻮ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪ ،‬ﻭﺃﻭﻓﻮﺍ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪١٦٨ ................‬‬
‫ﺃﺣﻔﻮﺍ ﺍﻟﺸﻮﺍﺭﺏ‪ ،‬ﻭﺃﻋﻔﻮﺍ ﺍﻟﻠﺤﻰ؛ ﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺎﳌﺸﺮﻛﲔ ‪٣٢٩ ....................................‬‬
‫ﺃﺧﺮﺟﻮﺍ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪٥٥٢ .............................................‬‬
‫ﺇﺫﺍ ﺃﻛﻞ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺄﻛﻞ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺷﺮﺏ ﻓﻠﻴﺸﺮﺏ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﻛﻞ ‪٣٣٧ .............‬‬
‫ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﺍﳊﺎﻛﻢ ﻓﺄﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻗﺎﻝ ‪١٢٥ ...................‬‬
‫ﺇﺫﺍ ﺣﺪﺛﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻼ ﺗﺼﺪﻗﻮﻫﻢ‪ ،‬ﻭﻻ ﺗﻜﺬﺑﻮﻫﻢ ‪٣٨٧ ....................................‬‬
‫ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ‪٧٩٧ .....................................‬‬
‫ﺇﺫﺍ ﺳﺄﻟﺘﻢ ﺍﷲ ﻓﺎﺳﺄﻟﻮﻩ ﲜﺎﻫﻲ‪ ،‬ﻓﺈﻥ ﺟﺎﻫﻲ ﻋﻨﺪ ﺍﷲ ﻋﺮﻳﺾ ‪٧٥٢ ..................................‬‬
‫ﺇﺫﺍ ﲰﻌﺘﻢ ﺍﳌﺆﺫﻥ ﻓﻘﻮﻟﻮﺍ ﻣﺜﻠﻤﺎ ﻳﻘﻮﻝ ﰒ ﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻧﻪ ﻣﻦ ﺻﻠﻰ ﻋﻠﻲ ﻣﺮﺓ ‪٧٢٢ ....................‬‬
‫ﺇﺫﺍ ﻓﺘﺤﺖ ﻋﻠﻴﻜﻢ ﺧﺰﺍﺋﻦ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ﺃﻱ ﻗﻮﻡ ﺃﻧﺘﻢ ؟ ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ‪١٠٤ ..................‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻛﻢ ﺻﺎﺋﻤﺎ ﻓﻼ ﻳﺮﻓﺚ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻓﻼ ﻳﺮﻓﺚ ﻭﻻ ﻳﻔﺴﻖ ﻭﻻ ﳚﻬﻞ ‪٢١١ ................‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻷﺣﺪﻛﻢ ﺛﻮﺑﺎﻥ ﻓﻠﻴﺼﻞ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﰲ ﺃ ﺝ ﺩ ﻁ ﻭﺍﳌﻄﺒﻮﻋﺔ ‪٢٣٧ ..................‬‬
‫ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﺘﺮﻛﻮ‪‬ﻦ ﰲ ﺏ ﻻ ﻳﺘﺮﻛﻮﻫﻦ ﺍﻟﻔﺨﺮ ﺑﺎﻷﺣﺴﺎﺏ‪٢١٣ ،١٩٤ ..... ،‬‬
‫ﺃﺭﺳﻠﲏ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺇﱃ ﺃﻡ ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﺃﺳﺄﳍﺎ ‪٥٣٤ ،٤٢٨ ........‬‬
‫ﺃﺳﺄﻟﻚ ﺑﺄﻥ ﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﺍﷲ ﺍﳌﻨﺎﻥ ﺑﺪﻳﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪٧٥٥ ..............................‬‬
‫ﺃﺳﺄﻟﻚ ﲝﻖ ﺍﻟﺴﺎﺋﻠﲔ ﻋﻠﻴﻚ‪ ،‬ﻭﲝﻖ ﳑﺸﺎﻱ ﻫﺬﺍ‪٧٥٦ ............................................‬‬
‫ﺃﺳﺄﻟﻚ ﺑﻜﻞ ﺍﺳﻢ ﻫﻮ ﻟﻚ ﲰﻴﺖ ﺑﻪ ﻧﻔﺴﻚ‪ ،‬ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﰲ ﻛﺘﺎﺑﻚ‪ ،‬ﺃﻭ ﻋﻠﻤﺘﻪ ﺃﺣﺪﺍ ‪٧٤٠ ..............‬‬
‫ﺃﺻﻤﺖ ﺃﻣﺲ؟ ﻗﺎﻟﺖ ﻻ‪ ،‬ﻗﺎﻝ ﻣﺎ ﺑﲔ ﺍﻟﻘﻮﺳﲔ ﺍﳌﻌﻘﻮﻓﲔ ﺳﺎﻗﻂ ﻣﻦ ﲨﻴﻊ ‪٥٣٠ ...................‬‬
‫ﺃﺿﻞ ﺍﷲ ﻋﻦ ﺍﳉﻤﻌﺔ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻨﺎ‪ ،‬ﻓﻜﺎﻥ ﻟﻠﻴﻬﻮﺩ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻛﺎﻥ ﻛﺎﻥ ﺳﻘﻄﺖ ‪٤٢٥ ...........‬‬
‫ﺃﻋﻮﺫ ﺑﺮﺿﺎﻙ ﻣﻦ ﺳﺨﻄﻚ‪ ،‬ﻭﲟﻌﺎﻓﺎﺗﻚ ﻣﻦ ﻋﻘﻮﺑﺘﻚ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻨﻚ‪ ،‬ﻻ ﺃﺣﺼﻲ ﺛﻨﺎﺀ ‪٧٥٦ .........‬‬
‫ﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ‪٧٥٧ ..................................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻓﺘﺎﻥ ﺃﻧﺖ ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﺇﺫﺍ ﺃﳑﺖ ﺍﻟﻨﺎﺱ ﻓﺨﻔﻒ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻭﺭﺍﺋﻚ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻀﻌﻴﻒ ‪٢٥٢ ................‬‬
‫ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻲ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﻭﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﻣﻌﺮﻭﺿﺔ ﻋﻠﻲ ‪٧٢٧ ....................‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺧﲑ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ‪ ،‬ﻭﺷﺮ ﺍﻷﻣﻮﺭ‪٥٣٨ .................‬‬
‫ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻓﺎﺭﻣﻮﺍ‪٢٦٩ ....................................................................‬‬
‫ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺃﻥ ﻳﺘﻌﻠﻢ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ‪٤٤ ...................‬‬
‫ﺃﻣﺮ ﺍﻟﻨﱯ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ﺃﻥ ﳚﻌﻠﻮﺍ ﺍﳌﺴﺠﺪ ﻣﻜﺎﻥ ﻃﻮﺍﻏﻴﺘﻬﻢ ‪٢١٨ ..................................‬‬
‫ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺑﺼﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺍﶈﺮﻡ ‪٣٩١ .......................................‬‬
‫ﺃﻣﺮ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﻀﻴﻖ‪ ،‬ﺑﺎﻻﺗﺰﺍﺭ ﺩﻭﻥ ﺍﻻﺷﺘﻤﺎﻝ‪٢٣٧ .............................................‬‬
‫ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ‪٥٥٤ .....................‬‬
‫ﺃﻣﺮﱐ ﺍﻟﻨﱯ ﰲ ﺃ ﻁ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻥ ﻻ ﺃﺩﻉ ‪٣١٩ .....................‬‬
‫ﺇﻥ ﺃﺣﺪﻫﻢ ﻟﻴﺴﺄﻟﲏ ﺍﳌﺴﺄﻟﺔ ﻓﺄﻋﻄﻴﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﻴﺨﺮﺝ ‪‬ﺎ ﻳﺘﺄﺑﻄﻬﺎ ﻧﺎﺭﺍ ‪٦٩٣ .................... ٢٥٥ ،‬‬
‫ﺇﻥ ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﺯﻟﺔ ﻋﺎﱂ‪ ،‬ﻭﺟﺪﺍﻝ ﻣﻨﺎﻓﻖ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﺋﻤﺔ ﻣﻀﻠﻮﻥ ‪٥٥٦ ...................‬‬
‫ﺇﻥ ﺁﻝ ﻓﻼﻥ ﻟﻴﺴﻮﺍ ﱄ ﺑﺄﻭﻟﻴﺎﺀ‪ ،‬ﺇﳕﺎ ﻭﻟﻴﻲ ﺍﷲ ﻭﺻﺎﳊﻮ ﺍﳌﺆﻣﻨﲔ ‪٣٤٢ ................................‬‬
‫ﺃﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻧﻮﺍ ﻳﺼﻮﻣﻮﻥ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﺎﻣﻪ ﻭﺍﳌﺴﻠﻤﻮﻥ ‪٣٨٨ .................‬‬
‫ﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻓﺘﺮﻗﻮﺍ ﰲ ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻣﻠﺔ‪ ،‬ﻭﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ‪١١٠ ...................‬‬
‫ﺃﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻣﻌﺎﻭﻳﺔ ﻃﺎﻓﺎ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻓﺎﺳﺘﻠﻢ ﻣﻌﺎﻭﻳﺔ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺭﺑﻌﺔ ﻓﻘﺎﻝ ‪٧٦٨ ....................‬‬
‫ﺇﻥ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺒﻼﺀ ﻟﻴﻠﺘﻘﻴﺎﻥ ﰲ ﺝ ﺩ ﻳﻠﺘﻘﻴﺎﻥ ‪ ،‬ﻓﻴﻌﺘﻠﺠﺎﻥ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ‪٦٧١ ..............‬‬
‫ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﺣﻠﻮﺓ ﰲ ﺏ ﺧﻀﺮﺓ ﺣﻠﻮﺓ ﻭﻛﺬﻟﻚ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ﺧﻀﺮﺓ‪ ،‬ﻭﺇﻥ ‪١٠٦ ..........‬‬
‫ﺇﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺻﻠﻰ ﻣﻊ ﺍﻹﻣﺎﻡ ﺣﱴ ﻳﻨﺼﺮﻑ ﻛﺘﺐ ﻟﻪ ﻗﻴﺎﻡ ﻟﻴﻠﺔ ‪٥٤٩ ..............................‬‬
‫ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺴﺄﻟﲏ ﺍﳌﺴﺄﻟﺔ ﻓﺄﻋﻄﻴﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﻴﺨﺮﺝ ‪‬ﺎ ﻳﺘﺄﺑﻄﻬﺎ ﻧﺎﺭﺍ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ‪٦٥٥ .....................‬‬
‫ﺇﻥ ﺍﻟﺴﻴﺎﺣﺔ ﻫﻲ ﺍﻟﺼﻴﺎﻡ ‪٢٦٧ ................................................................‬‬
‫ﺃﻥ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﺩﺧﻞ ﻋﻠﻰ ‪ ٤٢٧‬ﺭﺳﻮﻝ ﺍﷲ ﻣﻐﻀﺒﺎ‪ ،‬ﻭﺃﻧﺎ ﻋﻨﺪﻩ‪ ،‬ﻓﻘﺎﻝ ‪٣٥٥ .............‬‬
‫ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﻛﻨﺎﻧﺔ ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﺍﺻﻄﻔﻰ ﻗﺮﻳﺸﺎ ﻣﻦ ﻛﻨﺎﻧﺔ‪ ،‬ﻭﺍﺻﻄﻔﻰ ‪٣٥٦ ................‬‬
‫ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﻣﻦ ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ ﺑﲏ ﻛﻨﺎﻧﺔ ‪٣٥٧ ..................‬‬
‫ﺇﻥ ﺍﷲ ﺯﻭﻯ ﱄ ﺍﻷﺭﺽ‪ ،‬ﻓﺮﺃﻳﺖ ﻣﺸﺎﺭﻗﻬﺎ ﻭﻣﻐﺎﺭ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺃﻣﱵ ﺳﻴﺒﻠﻎ ﻣﻠﻜﻬﺎ ‪١١٣ ...................‬‬
‫ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺳﻨﻨﺖ ﻟﻜﻢ ﻗﻴﺎﻣﻪ ‪٥٤٩ ....................................‬‬
‫ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ ﺧﲑﺍ ﻣﻨﻬﻤﺎ ‪٤٠٩ ،٤٠٨ ...............................................‬‬
‫ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ ﻳﻮﻣﲔ ﺁﺧﺮﻳﻦ‪٤٠٧ ................................................... ،‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺑﺪﻟﻜﻢ ‪‬ﻤﺎ ﻳﻮﻣﲔ ﺧﲑﺍ ﻣﻨﻬﻤﺎ ‪٤٥٨ ،٤٠٩ .........................................‬‬

‫ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺫﻫﺐ ‪ ٢٤٧‬ﻋﻨﻜﻢ ﰲ ﺃ ﻏﺒﻨﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺨﺮﻫﺎ‪ ،‬ﻭﰲ ﺏ ﻋﻴﺒﺔ ﺍﳉﺎﻫﻠﻴﺔ‪٢٠٣ .............. ،‬‬
‫ﺇﻥ ﺍﷲ ﻗﺪ ﺃﺫﻫﺐ ﻋﻨﻜﻢ ﻋﺒﻴﺔ ﰲ ﺃ ﻁ ﻋﻴﺒﺔ ﻭﺍﻟﺼﺤﻴﺢ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻧﻈﺮ ‪٣٤١ ................... ٢٤٧ ١‬‬
‫ﺃﻥ ﺍﷲ ﻻ ﳚﻤﻊ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺿﻼﻟﺔ ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ‪٦٠ ...................‬‬
‫ﺇﻥ ﺍﷲ ﻭﻛﻞ ﺑﻘﱪﻱ ﻣﻼﺋﻜﺔ ﻳﺒﻠﻐﻮﱐ ﻋﻦ ﺃﻣﱵ ﺍﻟﺴﻼﻡ ‪٧٢٧ ،٦١٩ ................................‬‬
‫ﺇﻥ ﺍﷲ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺮﺟﻞ ﺍﻟﻔﺎﺟﺮ ‪٧٠٢ ...................................................‬‬
‫ﺇﻥ ﺍﷲ ﳛﺐ ﺍﻟﺒﺼﺮ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺍﻟﺒﺼﲑ ﺍﻟﻨﺎﻗﺪ ﻋﻨﺪ ﻭﺭﻭﺩ ﺍﻟﺸﺒﻬﺎﺕ ﻭﳛﺐ ‪٩٥ .......................‬‬
‫ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﻓﻴﻬﺎ ﻷﻛﺜﺮ ﻣﻦ ﻋﺪﺩ ﺷﻌﺮ ﻏﻨﻢ ﻛﻠﺐ ‪٥٨٧ ..........................................‬‬
‫ﺃﻥ ﺍﻟﻨﺎﺱ ﻧﺰﻟﻮﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺍﳊﺠﺮ ﺃﺭﺽ ﲦﻮﺩ ﻓﺎﺳﺘﻘﻮﺍ ﻣﻦ ﺁﺑﺎﺭﻫﺎ ﻭﻋﺠﻨﻮﺍ‪٢١٤ ..............‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﺧﺮﺝ ﻳﻮﻣﺎ‪ ١٢٨ ،‬ﻓﺼﻠﻰ ﻋﻠﻰ ﺃﻫﻞ ﺃﺣﺪ ﺻﻼﺗﻪ ﻋﻠﻰ ﰲ ﻁ ﺻﻼﺓ ﺍﳌﻴﺖ ‪١٠٣ ............‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻫﻲ ﺻﺎﺋﻤﺔ ﻓﻘﺎﻝ ﺃﺻﻤﺖ ﺃﻣﺲ؟ ﻗﺎﻟﺖ ﻻ ﻗﺎﻝ ‪٥٦٥ ...............‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﺩﻋﺎ ﰲ ﻣﺴﺠﺪ ﺍﻟﻔﺘﺢ ﺛﻼﺛﺎ ﻳﻮﻡ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻭﻳﻮﻡ ‪٧٧٦ .........................‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ﻟﻪ ﺟﱪﻳﻞ ﻫﺬﺍ ﻗﱪ ﺃﺑﻴﻚ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﻧﺰﻝ ﻓﺼﻞ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺑﻴﺖ ‪٧٨٣ .....................‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﻛﺎﻥ ﺇﺫﺍ ﻗﺎﻡ ﻳﺼﻠﻲ ﻣﻦ ﺍﻟﻠﻴﻞ ﻳﻘﻮﻝ ﺍﻟﻠﻬﻢ ﺭﺏ ﺟﱪﻳﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ‪٨٢٧ ........... ،‬‬
‫ﺃﻥ ﺍﻟﻨﱯ ﳌﺎ ﺃﺗﻰ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﺻﻠﻰ ﻓﻴﻪ ﺭﻛﻌﺘﲔ ‪٧٨٣ .................................‬‬
‫ﺇﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳﻘﺮﺏ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ ﺷﻴﺌﺎ ﱂ ﻳﻜﻦ ﺍﷲ ﻗﺪﺭﻩ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺬﺭ ﻳﻮﺍﻓﻖ ‪٦٧٢ ..................‬‬
‫ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ‪ ٢١٤‬ﺣﺎﺿﺖ ﰲ ﺏ ﻓﻴﻬﻢ ﺍﳌﺮﺃﺓ ﺍﳌﺮﺃﺓ ﻓﻴﻬﻢ ﱂ ﻳﺆﺍﻛﻠﻮﻫﺎ‪١٧٧ ................ ،‬‬
‫ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻻ ﻳﺼﺒﻐﻮﻥ ﻓﺨﺎﻟﻔﻮﻫﻢ ‪١٥٢ ..............................................‬‬
‫ﺃﻥ ﺍﻣﺮﺃﺓ ﺃﺗﺖ ﺍﻟﻨﱯ ﻓﻘﺎﻟﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﱐ ﻧﺬﺭﺕ ﺃﻥ ﺃﺿﺮﺏ ﻋﻠﻰ ﺭﺃﺳﻚ ‪٤١٤ ............ ٤٩٥‬‬
‫ﺇﻥ ﺍﻣﺮﺃﺓ ﺍﺷﺘﻜﺖ ﺷﻜﻮﻯ ﰲ ﺏ ﺑﺸﻜﻮﻯ ﻭﰲ ﻣﺴﻠﻢ ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪ ،‬ﻓﻘﺎﻟﺖ ﺇﻥ ﺷﻔﺎﱐ ‪٧٨٦ .......‬‬
‫ﺇﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﳌﺎ ﻃﺎﻝ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺪ ﻗﺴﺖ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻓﺎﺧﺘﺮﻋﻮﺍ ﻛﺘﺎﺑﺎ ﻣﻦ ﻋﻨﺪ ‪٢٤١ ..................‬‬
‫ﺇﻥ ﺟﱪﻳﻞ ﺃﺗﺎﱐ ﻓﻘﺎﻝ ﺇﻥ ﺭﺑﻚ ﻳﺄﻣﺮﻙ ﺃﻥ ﺗﺄﰐ ﺃﻫﻞ ﺍﻟﺒﻘﻴﻊ‪ ،‬ﻓﺘﺴﺘﻐﻔﺮ ﳍﻢ‪٦٢١ ...................... ،‬‬
‫ﺇﻥ ﺣﱯ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺣﺒﻴﱯ ﻭﻛﺬﺍ ﰲ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻭﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ ﺍﻟﻨﱯ ﺍﻟﻨﱯ ‪٢١٦ .....................‬‬
‫ﺇﻥ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﺣﺮﺍﻡ ﻋﻠﻴﻜﻢ ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﺃﻱ ﻳﻮﻡ ﻋﺮﻓﺔ ‪ ٣٤١‬ﻫﺬﺍ‪ ،‬ﰲ ‪٢٨٠ ..............‬‬
‫ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺋﺬﻥ ﱄ ﺑﺎﻟﺴﻴﺎﺣﺔ ﻛﺬﺍ ﺑﺎﻟﺴﻴﺎﺣﺔ ﰲ ﻛﻞ ﺍﻟﻨﺴﺦ‪٢٦٧ ...................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺑﻌﺚ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ﰲ ﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﱃ ﺍﻟﺒﺤﺮﻳﻦ ‪١٠١ ...................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺧﺮﺝ ﺇﱃ ﺍﳌﻘﱪﺓ ﻓﻘﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺩﺍﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ‪ ،‬ﻭﺇﻧﺎ ‪٦٢١ ....................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻓﺈﻥ ‪٦١٨ .....................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻮﺟﺪ ﺍﻟﻴﻬﻮﺩ ﺻﻴﺎﻣﺎ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ ‪٣٨٥ ......................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﳌﺎ ﻧﺰﻝ ﺍﳊﺠﺮ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﺃﻣﺮﻫﻢ ﺃﻥ ﻻ ﻳﺸﺮﺑﻮﺍ ﻣﻦ ‪٢١٤ ................... ٢٦١‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﻰ ﺃﻥ ﻳﺒﲎ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ‪٦٣٢ ...................................................‬‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﻰ ﻋﻦ ﺍﻟﺴﺪﻝ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃﻥ ﻳﻐﻄﻲ ﺍﻟﺮﺟﻞ ﻓﺎﻩ ‪٣١٢ ........................‬‬
‫ﺇﻥ ﻃﻮﻝ ﺻﻼﺓ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻗﺼﺮ ﺧﻄﺒﺘﻪ‪ ،‬ﻣﺌﻨﺔ ﻣﺌﻨﺔ ﺃﻱ ﻋﻼﻣﺔ ﺍﻧﻈﺮ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ‪٢٦٣ ................‬‬
‫ﺃﻥ ﰲ ﺃ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻨﱯ ﺭﺃﻯ ﻋﻠﻰ ﺭﺟﻞ ﺧﺎﰎ ﺻﻔﺮ ‪٣٢٥ ..................‬‬
‫ﺇﻥ ﻛﻞ ﺁﺩﺏ ﳛﺐ ﺃﻥ ﺗﺆﺗﻰ ﻣﺄﺩﺑﺘﻪ ﻭﺇﻥ ﻣﺄﺩﺑﺔ ﺍﷲ ﻫﻲ ﺍﻟﻘﺮﺁﻥ ‪٤٥٧ ...............................‬‬
‫ﺇﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ ﻭﻫﺬﺍ ﻋﻴﺪﻧﺎ ‪٤٢٠ ..........................................................‬‬
‫ﺇﻥ ﻣﻦ ﺃﺑﺮ ﺍﻟﱪ ﺃﻥ ﻳﺼﻞ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻞ ﺳﺎﻗﻄﺔ ﻣﻦ ﺃ ﺃﻫﻞ ﻭﺩ ﺃﺑﻴﻪ ﺑﻌﺪ ﺃﻥ ﻳﻮﱄ ‪٧٦١ .................‬‬
‫ﺇﻥ ﻣﻦ ﺃﺷﺮﺍﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺪﺭﻛﻬﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻫﻢ ﺃﺣﻴﺎﺀ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ‪٦٣٠ .........‬‬
‫ﺇﻥ ﻣﻦ ﺑﺮﳘﺎ ﺑﻌﺪ ﻣﻮ‪‬ﻤﺎ ﺍﻟﺪﻋﺎﺀ ﳍﻤﺎ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻤﺎ‪ ،‬ﻭﺇﻧﻔﺎﺫ ﻋﻬﺪﳘﺎ ‪٧٦١ .......................‬‬
‫ﺇﻥ ﻣﻦ ﺷﺮﺍﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺪﺭﻛﻬﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻫﻢ ﺃﺣﻴﺎﺀ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ‪٧٣٣ ..........‬‬
‫ﺇﻥ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﻣﻦ ﻟﻮ ﺃﻗﺴﻢ ﻋﻠﻰ ﺍﷲ ﻷﺑﺮﻩ‪٧٦٢ ...............................................‬‬
‫ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﻓﻼ ﺗﺘﺨﺬﻭﻫﺎ ﻣﺴﺎﺟﺪ ‪٦٣٥ .....................‬‬
‫ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﺃﻻ ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ‪٦٣٥ .............‬‬
‫ﺃﻥ ﻧﻔﺮﺍ ﻛﺎﻧﻮﺍ ﺟﻠﻮﺳﺎ ﺑﺒﺎﺏ ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﺃﱂ ﻳﻘﻞ ﺍﷲ ﻛﺬﺍ ﻭﻛﺬﺍ؟ ﻭﻗﺎﻝ ‪١٢٩ .................‬‬
‫ﺃﻥ ﻧﻔﺮﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺳﺄﻟﻮﺍ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ﻋﻦ ﻋﻤﻠﻪ ﰲ ﺍﻟﺴﺮ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪٢٦٦ .................‬‬
‫ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻣﻜﺘﻮﺑﺎ ﻗﺒﻞ ﺃﻥ ﺃﺧﻠﻖ ﻓﺤﺞ ﺁﺩﻡ ﻣﻮﺳﻰ ‪٨١٩ .......................................‬‬
‫ﺇﻥ ﻫﺬﺍ ﻳﻮﻡ ﺟﻌﻠﻪ ﺍﷲ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻴﺪﺍ ‪٤١٦ ....................................................‬‬
‫ﺃﻧﺎ ﺃﻓﺼﺢ ﺍﻟﻌﺮﺏ ﺑﻴﺪ ﺃﱐ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻭﺍﺳﺘﺮﺿﻌﺖ ﰲ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ ‪٤٢٦ .......................‬‬
‫ﺇﻧﺎ ﺃﻣﺔ ﺃﻣﻴﺔ؛ ﻻ ﻧﻜﺘﺐ ﻭﻻ ﳓﺴﺐ‪ ،‬ﺍﻟﺸﻬﺮ ﻫﻜﺬﺍ ﻭﻫﻜﺬﺍ ‪٢٣٣ ...................................‬‬
‫ﺇﻧﺎ ﻟﻘﻌﻮﺩ ﺑﻔﻨﺎﺀ ﺍﻟﻨﱯ ﺇﺫ ﻣﺮﺕ ﺑﻨﺎ ﰲ ﻁ ﺇﺫ ﻣﺮﺕ ﺑﻪ ﺍﻣﺮﺃﺓ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﻟﻘﻮﻡ ‪٣٦٠ ...................‬‬
‫ﺇﻧﺎ ﻣﻌﺎﺷﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺩﻳﻨﻨﺎ ﻭﺍﺣﺪ ‪٨٠٨ ...........................................................‬‬
‫ﺃﻧﺖ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻚ ‪١٤٤ ....................................................................‬‬
‫ﺇﻧﻚ ﺍﻣﺮﺅ ‪ ٢٣٦‬ﻓﻴﻚ ﺟﺎﻫﻠﻴﺔ ‪٢١٣ ،٢١٠ ،١٩٤..............................................‬‬
‫ﺇﻧﻜﻦ ﺻﻮﺍﺣﺐ ﻳﻮﺳﻒ ‪٤٦٩ ................................................................‬‬
‫ﺇﳕﺎ ﻓﻌﻠﺖ ﻫﺬﺍ ﻟﺘﺄﲤﻮﺍ ﰊ ﻭﻟﺘﻌﻠﻤﻮﺍ ﺻﻼﰐ ‪٢٥٦ .................................................‬‬
‫ﺇﳕﺎ ﻫﻠﻚ ﰲ ﺏ ﻁ ﺃﻫﻠﻚ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻫﻠﻜﺖ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ‪١٠٧ ...........‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺇﳕﺎ ﻫﻠﻜﺖ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺣﲔ ﺍﲣﺬﻫﺎ ﻧﺴﺎﺅﻫﻢ ‪٢٣٦ .............................................‬‬

‫ﺇﳕﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺻﻮﻣﻮﺍ ﻛﻤﺎ ﺃﻣﺮﻛﻢ ﺍﷲ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﰒ ﺃﲤﻮﺍ ﻭﺃﲤﻮﺍ ‪١٧٦ ..................‬‬
‫ﺇﳕﺎ ﻳﻠﺒﺲ ﺍﳊﺮﻳﺮ ﻣﻦ ﻻ ﺧﻼﻕ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ‪٩٣ ................................................‬‬
‫ﺃﻧﻪ ‪ ٣٨٨‬ﺃﻣﺮ ﺑﻘﱪ ﻓﺴﻮﻱ‪ ،‬ﰒ ﻗﺎﻝ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﺄﻣﺮ ﺑﺘﺴﻮﻳﺘﻬﺎ ‪٣١٩ ..........................‬‬
‫ﺃﻧﻪ ﺃﻗﺒﻞ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻣﻦ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻣﺎ ﻛﺎﻥ‪١١٣ ......................‬‬
‫ﺇﻧﻪ ﺃﻧﻪ ﺳﻘﻄﺖ ﻣﻦ ﺏ ﻁ ﻣﻦ ﻳﻌﺶ ﻣﻨﻜﻢ ﺑﻌﺪﻱ ﻓﺴﲑﻯ ﺍﺧﺘﻼﻓﺎ ﻛﺜﲑﺍ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﱵ ‪٥٣٩ .........‬‬
‫ﺇﻧﻪ ﺃﻭﺣﻲ ﺇﱄ ﺃﻥ ﺗﻮﺍﺿﻌﻮﺍ‪ ،‬ﺣﱴ ﻻ ﻳﻔﺨﺮ ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻻ ﻳﺒﻐﻲ ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪ ‪٣٧٧ ...........‬‬
‫ﺇﻧﻪ ﺳﻴﺨﺮﺝ ﻣﻦ ﺃﻣﱵ ﺃﻗﻮﺍﻡ ﺗﺘﺠﺎﺭﻯ ‪‬ﻢ ﺗﻠﻚ ﺍﻷﻫﻮﺍﺀ ﻛﻤﺎ ﻳﺘﺠﺎﺭﻯ ﺍﻟﻜﻠﺐ ﺑﺼﺎﺣﺒﻪ‪١١٠ .......... ،‬‬
‫ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﺷﻬﺮ ﺭﺟﺐ ﻗﺎﻝ ﺍﻟﻠﻬﻢ ﺑﺎﺭﻙ ﻟﻨﺎ ﰲ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﰲ ﺷﻬﺮ ﺭﺟﺐ ‪٥٨٥ ..............‬‬
‫ﺇﻧﻪ ﻻ ﻳﺄﰐ ﲞﲑ ﻣﻦ ﻫﻨﺎ ﺣﱴ ﻗﻮﻟﻪ ﻓﻤﺎ ﺍﻟﻈﻦ ﺑﻌﺪ ﺳﻄﺮ ﻭﻧﺼﻒ ﺗﻘﺮﻳﺒﺎ ﺳﻘﻂ ‪٦١٣ ..................‬‬
‫ﺇﻧﻪ ﻻ ﻳﺄﰐ ﲞﲑ ﻭﺇﳕﺎ ﻳﺴﺘﺨﺮﺝ ﺑﻪ ﻣﻦ ﺍﻟﺒﺨﻴﻞ ‪٦٧٢ .............................................‬‬
‫ﺇ‪‬ﺎ ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ‪٨٢٤ ...................................................................‬‬
‫ﺇ‪‬ﺎ ﺳﺎﻋﺔ ﻳﺴﺠﺪ ﳍﺎ ﺍﻟﻜﻔﺎﺭ ‪٣٢٧ ............................................................‬‬
‫ﺃ‪‬ﺎ ﲰﻌﺖ ﺍﻟﻨﱯ ﻳﻘﺮﺃ ﰲ ﺍﻟﻔﺠﺮ ﺑﺎﻟﻄﻮﺭ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﻫﻲ ﻃﺎﺋﻔﺔ ﻣﻦ ﺣﻮﻝ ‪٢٥٨ ................‬‬
‫ﺇ‪‬ﺎ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻜﻢ ﰲ ﺍﻵﺧﺮﺓ ‪٣٢٩ .......................................................‬‬
‫ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺑﻨﺠﺲ‪ ،‬ﺇ‪‬ﺎ ﻣﻦ ﺍﻟﻄﻮﺍﻓﲔ ﻋﻠﻴﻜﻢ ﻭﺍﻟﻄﻮﺍﻓﺎﺕ ‪٥٦٢ ....................................‬‬
‫ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﱄ ﱄ ﺳﺎﻗﻄﺔ ﻣﻦ ﺃ ﻣﻨﻜﻢ ﺧﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ‪٢٧٢ ........................‬‬
‫ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﱄ ﻣﻨﻜﻢ ﺧﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺍﲣﺬﱐ ﺧﻠﻴﻼ ﻛﻤﺎ ‪٧٣٢ ،٦٢٨ ..............‬‬
‫ﺇﱐ ﺣﺮﻣﺖ ﺍﻟﻈﻠﻢ ﻋﻠﻰ ﻧﻔﺴﻲ ﻭﺟﻌﻠﺘﻪ ﺑﻴﻨﻜﻢ ﳏﺮﻣﺎ ‪٧٤٤ ........................................‬‬
‫ﺇﱐ ﻛﻨﺖ ‪‬ﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻓﺰﻭﺭﻭﻫﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺬﻛﺮﻛﻢ ﺍﻵﺧﺮﺓ ‪٦٢٦ ..........................‬‬
‫ﺇﱐ ﻷﻋﻄﻲ ﺃﺣﺪﻫﻢ ﺍﻟﻌﻄﻴﺔ ﻓﻴﺨﺮﺝ ‪‬ﺎ ﻳﺘﺄﺑﻄﻬﺎ ﻧﺎﺭﺍ ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪٧٢٤ .......................‬‬
‫ﺃﻭﻑ ﺑﻨﺬﺭﻙ ‪٤١٦ ..........................................................................‬‬
‫ﺃﻭﻟﺌﻚ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﰲ ﻫﺎﻣﺶ ﺏ ﺃﻭ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﺑﻨﻮﺍ ﻋﻠﻰ ‪٧٣٢ ..................‬‬
‫ﺃﻭﻟﺌﻚ ﻗﻮﻡ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ‪ ،‬ﺃﻭ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ‪٢٧٤ .......................‬‬
‫ﺃﻱ ﺍﻷﻳﺎﻡ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺃﻛﺜﺮ ﺻﻴﺎﻣﺎ ﳍﺎ؟ ﻓﻘﺎﻟﺖ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ ‪٥٢٩ ..........................‬‬
‫ﺇﻳﺎﻛﻢ ﰲ ﺃ ﻭﺇﻳﺎﻛﻢ ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ‪٢٦٩ ......................................................‬‬
‫ﺃﻳﻦ ﺍﻟﺴﺎﺋﻞ ﺁﻧﻔﺎ؟ ﺃﻭ ﺧﲑ ﻫﻮ؟ ﺛﻼﺛﺎ ﺇﻥ ﺍﳋﲑ ﻻ ﻳﺄﰐ ﺇﻻ ﺑﺎﳋﲑ ﻭﺇﻥ ‪١٠٥ .........................‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻳﺎﻛﻢ ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ‪٢٦٩ ..................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﺛﻨﺘﺎﻥ ﰲ ﺍﻟﻨﺎﺱ ﳘﺎ ‪‬ﻢ ﻛﻔﺮ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ ‪١٩٦ .........................‬‬
‫ﺍﺟﻌﻠﻮﺍ ﻣﻦ ﺻﻼﺗﻜﻢ ﰲ ﺑﻴﻮﺗﻜﻢ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﻫﺎ ﻗﺒﻮﺭﺍ ‪٦١٧ ......................................‬‬
‫ﺍﺳﺘﺄﺫﻧﺖ ﺭﰊ ﺃﻥ ﺃﺳﺘﻐﻔﺮ ﻷﻣﻲ ﰲ ﻁ ﻷﻣﱵ ﻭﻫﻮ ﺧﻄﺄ ﻓﻠﻢ ﻳﺄﺫﻥ ﱄ‪ ،‬ﻭﺍﺳﺘﺄﺫﻧﺘﻪ ‪٦٢٥ ................‬‬
‫ﺍﺳﺘﺄﺫﻧﺖ ﺭﰊ ﰲ ﺃﻥ ﺃﺳﺘﻐﻔﺮ ﻷﻣﻲ ﻓﻠﻢ ﻳﺄﺫﻥ ﱄ‪ ،‬ﻭﺍﺳﺘﺄﺫﻧﺘﻪ ﰲ ﺃﻥ ﺃﺯﻭﺭ ﻗﱪﻫﺎ‪٧٣١ ..................‬‬
‫ﺍﺷﺘﻜﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﺼﻠﻴﻨﺎ ﻭﺭﺍﺀﻩ ﻭﻫﻮ ﻗﺎﻋﺪ ﻭﺃﺑﻮ ﺑﻜﺮ ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ‪١٨٥ .....................‬‬
‫ﺍﻗﺘﺘﻞ ﻏﻼﻣﺎﻥ ﻏﻼﻡ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﻏﻼﻡ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻨﺎﺩﻯ ﺍﳌﻬﺎﺟﺮ ﰲ ﺏ ‪١٩٨ ...................‬‬
‫ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﺴﺠﺪ‪ ،‬ﺇﻻ ﺍﳌﻘﱪﺓ ﻭﺍﳊﻤﺎﻡ ‪٦٣٤ .................................................‬‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺇﺧﻮﺓ ﻟﻌﻼﺕ ‪٨٠٨ ...................................................................‬‬
‫ﺍﻟﺪﻋﺎﺀ ﻣﻮﻗﻮﻑ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺣﱴ ﺗﺼﻠﻲ ﻋﻠﻰ ﻧﺒﻴﻚ ‪٦٨٩ ................................‬‬
‫ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ‪٧٤٧ .....................................................................‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺃﻫﻞ ﺩﺍﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ‪ ،‬ﻭﺇﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻜﻢ ﻻﺣﻘﻮﻥ ﻭﻳﺮﺣﻢ ‪٧٢٨ ..................‬‬
‫ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺠﺪ ﻗﺒﺎﺀ ﻛﻌﻤﺮﺓ ‪٧٧٤ ..........................................................‬‬
‫ﺍﻟﺼﻼﺓ ﻧﻮﺭ ‪٥٧٠ ..........................................................................‬‬
‫ﺍﻟﻘﻂ ﱄ ﺣﺼﻰ ‪٢٦٩ .......................................................................‬‬
‫ﺍﻟﻠﺤﺪ ﻟﻨﺎ ﻭﺍﻟﺸﻖ ﻟﻐﲑﻧﺎ ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ ‪٣٩٦ ،١٩٢ ،١٩١.............................‬‬
‫ﺍﷲ ﺃﻛﱪ‪ ،‬ﻗﻠﺘﻢ ﻛﻤﺎ ﻗﺎﻝ ﻗﻮﻡ ﻣﻮﺳﻰ ﺍﺟﻌﻞ ﻟﻨﺎ ﺇﳍﺎ ﻛﻤﺎ ﳍﻢ ﺁﳍﺔ‪ ،‬ﺇ‪‬ﺎ ‪٦٠٤ .........................‬‬
‫ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﺄﻥ ﻟﻚ ﺍﳊﻤﺪ‪ ،‬ﺃﻧﺖ ﺍﷲ ﺍﳌﻨﺎﻥ ﰲ ﺃ ﺃﻧﺖ ﺍﳌﻨﺎﻥ ﻭﰲ‪٧٤٠ .........................‬‬
‫ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﺄﻧﻚ ﺃﻧﺖ ﺃﻧﺖ ﺳﻘﻄﺖ ﻣﻦ ﺃ ﺍﷲ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ‪٧٤٠ ..............‬‬
‫ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﲝﻖ ﺍﻟﺴﺎﺋﻠﲔ ﻋﻠﻴﻚ‪ ،‬ﻭﲝﻖ ﳑﺸﺎﻱ ﻫﺬﺍ‪ ،‬ﻓﺈﱐ ﱂ ﺃﺧﺮﺝ ﺃﺷﺮﺍ ‪٧٤٢ ................‬‬
‫ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ‪ ،‬ﻭﺃﺗﻮﺟﻪ ﺇﻟﻴﻚ ﺑﻨﺒﻴﻚ ﳏﻤﺪ ﻧﱯ ﺍﻟﺮﲪﺔ‪ ،‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﻳﺎ ﻧﱯ ‪٧٤٣ .....................‬‬
‫ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ ﻳﻌﺒﺪ ‪٧٣٥ ..........................................................‬‬
‫ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ ﻳﻌﺒﺪ‪ ،‬ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ ﻗﻮﻡ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ‪،٦٣٥ ،٦٣٤‬‬
‫‪٧٣٢ ،٧٣٠ ،٦٩٣‬‬
‫ﺍﳌﺘﺸﺒﻊ ﰲ ﺝ ﺍﳌﺘﺸﻴﻊ ﻭﺍﳌﺘﺸﺒﻊ ﻫﻮ ﺍﳌﺘﺰﻳﻦ ﺑﺄﻛﺜﺮ ﳑﺎ ﻋﻨﺪﻩ ﻳﺘﻜﺜﺮ ﺑﻪ ‪٤٠٣ .........................‬‬
‫ﺍﻟﻨﱯ ﺗﻮﺿﺄ ﻭﺻﺐ ﻓﻀﻞ ﻭﺿﻮﺋﻪ ﰲ ﺃﺻﻞ ﺷﺠﺮﺓ ‪٧٦٣ ..........................................‬‬
‫ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻫﻮ ﻣﺘﻮﺳﺪ ﺭﺩﺍﺀﻩ ﰲ ﺯﻣﺰﻡ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﺃﺧﱪﱐ ﻋﻦ ﺻﻮﻡ ‪٣٩٠ ...............‬‬
‫ﺍﻧﻈﺮ ﺇﱃ ﻣﻘﻌﺪﻙ ﰲ ﺍﳉﻨﺔ‪ ،‬ﺃﺑﺪﻟﻚ ﺍﷲ ﺑﻪ ﻣﻘﻌﺪﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ‪٤٠٨ ....................................‬‬
‫ﺍﻧﻈﺮ ﺇﱃ ﻣﻘﻌﺪﻙ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﺑﺪﻟﻚ ﺍﷲ ﺑﻪ ﺧﲑﺍ ﻣﻨﻪ ﻣﻘﻌﺪﺍ ﰲ ﺍﳉﻨﺔ ‪٤٠٨ ...........................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻫﺘﻢ ﺍﻟﻨﱯ ﻟﻠﺼﻼﺓ‪ ،‬ﻛﻴﻒ ﳚﻤﻊ ﺍﻟﻨﺎﺱ ﳍﺎ ؟ ﻓﻘﻴﻞ ﻟﻪ ﺍﻧﺼﺐ ﺭﺍﻳﺔ ﻋﻨﺪ ﺣﻀﻮﺭ ‪٢٩٠ ..................‬‬
‫ﺑﺄﻧﻚ ﺃﻧﺖ ﺍﷲ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ ‪٧٥٦ .................‬‬
‫ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﻛﻬﺎﺗﲔ‪ ،‬ﻭﻳﻘﺮﻥ ﺑﲔ ﺃﺻﺒﻌﲔ ﺍﻟﺴﺒﺎﺑﺔ ﻭﺍﻟﻮﺳﻄﻰ ‪٥٣٨ ...........................‬‬
‫ﺑﻠﻐﻨﺎ ﺃﻧﻪ ﻣﻦ ﻭﺳﻊ ﻋﻠﻰ ﺃﻫﻠﻪ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺳﻊ ﺍﷲ ﻋﻠﻴﻪ ﺳﺎﺋﺮ ﺳﻨﺘﻪ ‪٥٨٣ .........................‬‬
‫ﺑﻠﻐﻪ ﺑﻌﺾ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ ﻓﺼﻌﺪ ﺍﳌﻨﱪ ﻓﻘﺎﻝ ﻣﻦ ﺃﻧﺎ ؟ ﻗﺎﻟﻮﺍ ﺃﻧﺖ ‪٣٥٣ ......................‬‬
‫ﺑﻴﺪ ﺃ‪‬ﻢ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻨﺎ‪ ،‬ﻭﺃﻭﺗﻴﻨﺎﻩ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻬﺬﺍ ﻳﻮﻣﻬﻢ ﺍﻟﺬﻱ ‪٤٢٦ ،٤٢٥ ..............‬‬
‫ﺑﻴﻨﻤﺎ ﺭﺳﻮﻝ ﺍﷲ ﻳﺘﻮﻛﺄ ﻋﻠﻰ ﻗﻮﺱ ﻟﻪ ﻋﺮﺑﻴﺔ‪ ،‬ﺇﺫ ﺭﺃﻯ ﺭﺟﻼ ﻣﻌﻪ ﻗﻮﺱ ﻓﺎﺭﺳﻴﺔ‪٣٣٥ ................. ،‬‬
‫ﺗﻌﻈﻤﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺗﺘﺨﺬﻩ ﻋﻴﺪﺍ ‪٣٨٥ ............................................................‬‬
‫ﺗﻔﺘﺮﻕ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﺃﻭ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ‪ ،‬ﻭﺍﻟﻨﺼﺎﺭﻯ ‪١٠٩ ..................‬‬
‫ﲤﻌﺪﺩﻭﺍ‪ ،‬ﻭﺍﺧﺸﻮﺷﻨﻮﺍ‪ ،‬ﻭﺍﻧﺘﻌﻠﻮﺍ‪ ،‬ﻭﺍﻣﺸﻮﺍ ﺣﻔﺎﺓ ‪٢٢٨ ............................................‬‬
‫ﺛﻼﺙ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﰲ ﻁ ﺏ ﻓﻘﺪ ﻭﺟﺪ ﻭﺟﺪ ﰲ ﺃ ﻭﺟﺪ ‪‬ﻦ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ﺣﻼﺓ ‪٧٩٨ ..............‬‬
‫ﺟﺎﺀ ﺍﻟﻌﺒﺎﺱ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻓﻜﺄﻧﻪ ﲰﻊ ﺷﻴﺌﺎ‪ ،‬ﻓﻘﺎﻡ ﺍﻟﻨﱯ ﻋﻠﻰ ﺍﳌﻨﱪ ﻓﻘﺎﻝ ‪٣٥٣ .......................‬‬
‫ﺟﺎﺀ ﺛﻼﺛﺔ ﺭﻫﻂ ﺇﱃ ﺑﻴﻮﺕ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻨﱯ ﰲ ﺏ ﺝ ﺩ ‪٢٦٥ ...................‬‬
‫ﺟﺎﺀ ﻗﻴﺲ ﺑﻦ ﺣﻄﺎﻃﺔ ﱂ ﺃﺟﺪ ﻟﻪ ﺗﺮﲨﺔ‪ ،‬ﻭﰲ ﺗﺎﺭﻳﺦ ﻭﺍﺳﻂ ﲰﺎﻩ ﻗﻴﺲ ﺑﻦ ﺭﻃﺎﻃﺔ ‪٣٨٣ ...............‬‬
‫ﺟﺰﻭﺍ ﺍﻟﺸﻮﺍﺭﺏ‪ ،‬ﻭﺃﺭﺧﻮﺍ ﺍﻟﻠﺤﻰ‪ ،‬ﺧﺎﻟﻔﻮﺍ ﺍ‪‬ﻮﺱ ‪١٦٩ ..........................................‬‬
‫ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ ‪٦٣٣ .....................................................‬‬
‫ﺟﻠﺲ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺍﳌﻨﱪ ﻭﺟﻠﺴﻨﺎ ﺣﻮﻟﻪ ﻓﻘﺎﻝ ﺇﻥ ﳑﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﺑﻌﺪﻱ ‪١٠٥ .................‬‬
‫ﺣﺐ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺑﻐﻀﻬﻤﺎ ﻣﻦ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺣﺐ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻹﳝﺎﻥ‪٣٦٤ ............. ،‬‬
‫ﺣﺐ ﺍﻟﻌﺮﺏ ﺇﳝﺎﻥ ﻭﺑﻐﻀﻬﻢ ﻧﻔﺎﻕ ‪٣٦٤ ،٣٥١ ،٣٥٠.........................................‬‬
‫ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ‪٥٥٤ ...........‬‬
‫ﺣﺪﻳﺚ ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﺃﻧﻪ ﺳﺄﻝ ﺍﻟﻨﱯ ﺃﻥ ﻳﺄﺗﻴﻪ ﻓﻴﺼﻠﻲ ﰲ ﺑﻴﺘﻪ ﺣﱴ ﻳﺘﺨﺬﻩ ﻣﺴﺠﺪﺍ ‪٧٠٧ ..............‬‬
‫ﺧﺎﻟﻒ ﻫﺪﻳﻨﺎ ﻫﺪﻱ ﺍﳌﺸﺮﻛﲔ ‪٣٢٨ ،٢٩٦ ....................................................‬‬
‫ﺧﺎﻟﻔﻮﺍ ‪ ٢٠٨‬ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﺈ‪‬ﻢ ﻻ ﻳﺼﻠﻮﻥ ﰲ ﻧﻌﺎﳍﻢ‪ ،‬ﻭﻻ ﺧﻔﺎﻓﻬﻢ ‪١٧٢ ..............................‬‬
‫ﺧﺎﻟﻔﻮﺍ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺃﺣﻔﻮﺍ ﰲ ﺃ ﺣﻔﻮﺍ ﺍﻟﺸﻮﺍﺭﺏ‪ ،‬ﻭﺃﻭﻓﻮﺍ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﺃﻋﻔﻮﺍ ﺍﻟﻠﺤﻰ ‪،٣٢٨ ،١٦٨ .....‬‬
‫‪٥٦٧ ،٣٩٩‬‬
‫ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻳﺘﻜﻠﻤﻮﻥ ﰲ ﺍﻟﻘﺪﺭ ‪١٣٢ .............‬‬
‫ﺧﺮﺟﺖ ﻣﻊ ﺃﰊ ﰲ ﺣﺠﺔ ﺭﺳﻮﻝ ﺍﷲ ﻓﺮﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﲰﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﺭﺳﻮﻝ ‪٤١٢ ..........‬‬
‫ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺇﱃ ﺣﻨﲔ‪ ،‬ﻭﳓﻦ ﺣﺪﺛﺎﺀ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺣﺪﻳﺜﻮ ﻋﻬﺪ ﺑﻜﻔﺮ‪١٣٦ ................ ،‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺧﻠﻖ ﺍﳋﻠﻖ ﻓﺠﻌﻠﲏ ﰲ ﺧﲑﻫﻢ‪ ،‬ﰒ ﺧﲑﻫﻢ ﻓﺮﻗﺘﲔ ﻓﺠﻌﻠﲏ ﰲ ﺧﲑ ﻓﺮﻗﺔ ‪٣٥٤ .......................‬‬
‫ﺧﲑ ﺃﻣﱵ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﺑﻌﺜﺖ ﻓﻴﻪ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ ‪٦٤٨ ...........................‬‬
‫ﺧﲑﺍ ﻣﻨﻬﻤﺎ ‪٤٠٨ ...........................................................................‬‬
‫ﺧﲑﻛﻢ ﺍﳌﺪﺍﻓﻊ ﻋﻦ ﻋﺸﲑﺗﻪ ﻣﺎ ﱂ ﻳﺄﰒ ‪٢٠٠ ....................................................‬‬
‫ﺩﺧﻞ ﺍﻟﻌﺒﺎﺱ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﺎ ﻟﻨﺨﺮﺝ ﻓﻨﺮﻯ ﻗﺮﻳﺸﺎ ﺗﺘﺤﺪﺙ‪٣٥٦ ............ ،‬‬
‫ﺩﺧﻞ ﻋﻠﻲ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻨﺪﻱ ﺟﺎﺭﻳﺘﺎﻥ ﻣﻦ ﺟﻮﺍﺭﻱ ﺍﻷﻧﺼﺎﺭ ﺗﻐﻨﻴﺎﻥ ﲟﺎ ﺗﻘﺎﻭﻟﺖ ﺑﻪ ‪٤٢٠ ...............‬‬
‫ﺩﻋﺎ ﻷﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥ ﻳﻜﺜﺮ ﺍﷲ ﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ‪٦٧٧ .............................................‬‬
‫ﺩﻋﻬﻤﺎ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﻓﺈﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﻋﻴﺪﻧﺎ‪٤١٦ ،٣٩٧ ...............................‬‬
‫ﺩﻋﻬﻤﺎ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ؛ ﻓﺈ‪‬ﺎ ﺃﻳﺎﻡ ﻋﻴﺪ ‪٤٢٠ ........................................................‬‬
‫ﺫﺭﻭﱐ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﺩﻋﻮﱐ ﻣﺎ ﺗﺮﻛﺘﻜﻢ ﻓﺈﳕﺎ ﻫﻠﻚ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﻣﻦ ‪١٢٧ .................‬‬
‫ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻲ ﺛﻮﺑﲔ ﻣﻌﺼﻔﺮﻳﻦ ﻓﻘﺎﻝ ﺇﻥ ﻫﺬﻩ ﻣﻦ ﺛﻴﺎﺏ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﻼ ﰲ ‪٢٩٦ ................‬‬
‫ﺭﺃﻳﺖ ﺃﺑﺎ ﺫﺭ ﻋﻠﻴﻪ ﺣﻠﺔ ﻭﻋﻠﻰ ﻏﻼﻣﻪ ﻣﺜﻠﻬﺎ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺫﻟﻚ ﻓﺬﻛﺮ ﺃﻧﻪ ﺳﺎﺏ ‪٢٠٧ .................‬‬
‫ﺭﺃﻳﺖ ﺍﻟﻨﱯ ﻳﺘﺤﺮﻯ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ‪٧١٢ .......................................................‬‬
‫ﺭﺃﻳﺖ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮ ﺍﳋﺰﺍﻋﻲ ﺫﻛﺮ ﻋﻨﻪ ﺍﳌﺆﻟﻒ ﻣﺎ ﻳﻜﻔﻲ ﻟﻠﺘﻌﺮﻳﻒ ﺑﻪ ﻭﺍﻧﻈﺮ‪٢٨٧ ..................‬‬
‫ﺭﺃﻳﺖ ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ﺑﻦ ﻗﻤﻌﺔ ﺑﻦ ﺧﻨﺪﻑ‪ ،‬ﺃﺧﺎ ﰲ ﺑﻌﺾ ﻧﺴﺦ ﻣﺴﻠﻢ ﺃﺑﺎ ﺑﲏ ﻛﻌﺐ ‪٢٨٨ ............‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻛﺎﻥ ﻳﺘﺤﺮﻯ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺑﲔ ﺍﳌﻨﱪ ﻭﺍﻟﻘﺒﻠﺔ ﻗﺪﺭ ﳑﺮ ﺍﻟﺸﺎﺓ ‪٧١٢ ..................‬‬
‫ﺭﻛﺐ ﺭﺳﻮﻝ ﺍﷲ ﻓﺮﺳﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻓﺼﺮﻋﻪ ﻋﻠﻰ ‪ ٢٢٦‬ﺟﺬﻡ ﺃﻱ ﺃﺻﻞ ﳔﻠﺔ ﺍﻧﻈﺮ ﺍﻟﻘﺎﻣﻮﺱ ‪١٨٧ ..........‬‬
‫ﺯﺍﺭ ﺍﻟﻨﱯ ﻗﱪ ﺃﻣﻪ‪ ،‬ﻓﺒﻜﻰ ﻭﺃﺑﻜﻰ ﻣﻦ ﺣﻮﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﺳﺘﺄﺫﻧﺖ ﺭﰊ ﺃﻥ ﺃﺳﺘﻐﻔﺮ ‪٦٢٥ ....................‬‬
‫ﺳﺄﺣﺪﺛﻜﻢ ﻋﻦ ﺫﻟﻚ ‪٢٨٧ ..................................................................‬‬
‫ﲰﻌﺖ ﺭﺟﻼ ﻗﺮﺃ ﺁﻳﺔ ﲰﻌﺖ ﺍﻟﻨﱯ ﻳﻘﺮﺃ ﺧﻼﻓﻬﺎ‪ ،‬ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ‪ ،‬ﻓﺎﻧﻄﻠﻘﺖ ﺑﻪ ﺇﱃ ‪١١٥ ................‬‬
‫ﺳﻴﻜﻮﻥ ﰲ ﺛﻘﻴﻒ ﻛﺬﺍﺏ ﻭﻣﺒﲑ ‪٥٨٣ .........................................................‬‬
‫ﺷﺮ ﺍﻷﻣﻮﺭ ﳏﺪﺛﺎ‪‬ﺎ ‪٤٦ ......................................................................‬‬
‫ﺷﻬﺪﺕ ﺍﻟﻌﻴﺪ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪٤١٦ ............................................................‬‬
‫ﺷﻬﺪﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺃﺣﺪﺍ ﻓﻀﺮﺑﺖ ﺭﺟﻼ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﻘﻠﺖ ﺧﺬﻫﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪٢٠٢ ...........‬‬
‫ﺻﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺃﻣﺮ ﺑﺼﻴﺎﻣﻪ ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﻪ ﻳﻮﻡ ﺗﻌﻈﻤﻪ ‪٢٣١ .................‬‬
‫ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﰲ ﺍﳌﺴﺠﺪ ﺗﻔﻀﻞ ﻋﻦ ﺻﻼﺗﻪ ﰲ ﺑﻴﺘﻪ ﻭﺳﻮﻗﻪ ﲞﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺻﻼﺓ ‪٧١٨ .............‬‬
‫ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺃﻓﻀﻞ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺧﲑ ﻭﻛﻼﳘﺎ ﻭﺍﺭﺩ ﰲ ﻣﺴﻠﻢ ﺃﻓﻀﻞ ﻭﺧﲑ ‪٧٨٦ ..........‬‬
‫ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺃﻓﻀﻞ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ‪ ،‬ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺻﻼﺓ ‪٧٨٦ ..........‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﰲ ﻏﲑﻩ ﻣﻦ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﺇﻻ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ؛ ‪٧٨٥ .........‬‬
‫ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﰲ ﺃ ﻁ ﺧﲑ ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ ﺻﻼﺓ ﻓﻴﻤﺎ‪٧٧٨ .......... ،‬‬
‫ﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ ‪٦١٨ ..............................................‬‬
‫ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﱐ ﺃﺻﻠﻲ ‪٢٥٧ ،٢٥٦ ،٢٥٢...............................................‬‬
‫ﺻﻠﻴﺖ ﺇﱃ ﺟﻨﺐ ﺍﺑﻦ ﻋﻤﺮ ﻓﻮﺿﻌﺖ ﻳﺪﻱ ﻋﻠﻰ ﺧﺎﺻﺮﰐ‪ ،‬ﻓﻠﻤﺎ ﺻﻠﻰ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺼﻠﺐ ‪١٨٥ .........‬‬
‫ﺻﻮﻣﻮﺍ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ ‪٣٩٢ ................................................................‬‬
‫ﺻﻮﻣﻮﺍ ﻗﺒﻠﻪ ﻳﻮﻣﺎ‪ ،‬ﺃﻭ ﰲ ﺏ ﻭﻳﻮﻣﺎ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻭ ﺑﻌﺪﻩ ﻳﻮﻣﺎ ‪٣٩٢ ...............................‬‬
‫ﺻﻮﻣﻮﺍ ﻟﺮﺅﻳﺘﻪ ﻭﺃﻓﻄﺮﻭﺍ ﻟﺮﺅﻳﺘﻪ ‪٢٣٤ ..........................................................‬‬
‫ﺻﻮﻣﻮﺍ ﻣﻦ ﺍﻟﻮﺿﺢ ﺇﱃ ﺍﻟﻮﺿﺢ ‪٢٣٤ ..........................................................‬‬
‫ﺻﻮﻣﻮﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺧﺎﻟﻔﻮﺍ ﺍﻟﻴﻬﻮﺩ ﻭﺻﻮﻣﻮﺍ ﻳﻮﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﻳﻮﻣﺎ ﺑﻌﺪﻩ ‪٢٣٢ ......................‬‬
‫ﺻﻮﻣﻮﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺧﺎﻟﻔﻮﺍ ﻓﻴﻪ ﻓﻴﻪ ﺳﻘﻄﺖ ﻣﻦ ﺃ ﺏ ﻁ ﺍﻟﻴﻬﻮﺩ ﻭﺻﻮﻣﻮﺍ ﻗﺒﻠﻪ ‪٢٣٢ ...............‬‬
‫ﺻﻮﻣﻮﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﻓﻴﻪ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺻﻮﻣﻮﺍ ﻳﻮﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﰲ ﺏ ‪٣٩٢ .....................‬‬
‫ﻋﺪﻟﺖ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ ‪٧١٥ .......................................................‬‬
‫ﻋﺮﻓﺔ ﻛﻠﻬﺎ ﻣﻮﻗﻒ ﻭﺍﺭﺗﻔﻌﻮﺍ ﻋﻦ ﺑﻄﻦ ﻋﺮﻧﺔ ‪٧٧٠ ...............................................‬‬
‫ﻋﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻣﻦ ﺑﻌﺪﻱ‪ ،‬ﲤﺴﻜﻮﺍ ‪‬ﺎ‪ ،‬ﻭﻋﻀﻮﺍ ‪٧١٣ ................‬‬
‫ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻏﺎﺿﺮﺓ ‪١٧٩ ............‬‬
‫ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ﺑﻦ ﻗﻤﻌﺔ ﺑﻦ ﺧﻨﺪﻑ‪ ،‬ﺃﺑﻮ ﺧﺰﺍﻋﺔ ‪٢٨٨ ...........................................‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﳛﺪﺙ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﻪ ﻟﻘﻲ ﺯﻳﺪ ﺑﻦ ‪٥٢٢ ................‬‬
‫ﻋﻦ ﺍﻟﻨﱯ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﺇﻥ ﺗﺘﻮﻟﻮﺍ ﻳﺴﺘﺒﺪﻝ ﻗﻮﻣﺎ ﻏﲑﻛﻢ ﺃ‪‬ﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ ‪٣٤٤ ................‬‬
‫ﻋﻦ ﻋﺒﻴﺪ ﺍﻷﻋﺮﺝ ﻛﺬﺍ ﻭﺭﺩ ﺍﲰﻪ ﰲ ﺍﳌﺴﻨﺪ ‪ ،٣٦٨ ٦‬ﻭﻗﺪ ﲝﺜﺖ ﻋﻨﻪ ﰲ ﻛﻞ ﻛﺘﺐ ‪٥٣٣ .............‬‬
‫ﻋﻦ ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﻫﻮ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺠﻼﻥ‪٧١٠ .............. ،‬‬
‫ﻋﻮﺩﻭﺍ ﺍﳌﺮﻳﺾ ﻭﺃﻃﻌﻤﻮﺍ ﺍﳉﺎﺋﻊ ﻭﻓﻜﻮﺍ ﺍﻟﻌﺎﱐ ‪١٥٤ ..............................................‬‬
‫ﻏﺰﻭﻧﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻭﻗﺪ ﺛﺎﺏ ﺛﺎﺏ ﺃﻱ ﺍﺟﺘﻤﻊ ﻭﺟﺎﺀ ﺍﻧﻈﺮ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻣﺎﺩﺓ ‪١٩٧ ..............‬‬
‫ﻏﲑﻭﺍ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪١٦٦ .................................................‬‬
‫ﻏﲑﻭﺍ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ ‪٢٢٣ ،١٦٧ ...............................................‬‬
‫ﻓﺄﺫﻫﺐ ﺇﱃ ﺭﰊ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻪ ﺧﺮﺭﺕ ﻟﻪ ﻟﻪ ﺳﻘﻄﺖ ﻣﻦ ﺃ ﻁ ﺳﺎﺟﺪﺍ‪ ،‬ﻓﺄﲪﺪ ﰲ ﺏ ‪٧٩١ ..............‬‬
‫ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﳌﺎ ﻋﻄﺸﻮﺍ ﻭﺟﺎﻋﻮﺍ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﻓﺄﺧﺬ ﻏﲑ ﻣﺮﺓ ﻣﺎﺀ ﻗﻠﻴﻼ‪٦٧٦ ................. ،‬‬
‫ﻓﺈﻥ ﺗﺴﻠﻴﻤﻜﻢ ﻳﺒﻠﻐﲏ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ‪٦١٨ .........................................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺈﻥ ﻟﻜﻞ ‪ ٥٠٤‬ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﻋﻴﺪﻧﺎ ‪٤٤٥ ،٤٢٣ .........................................‬‬
‫ﻓﺄﻧﺎ ﺧﲑﻫﻢ ﺑﻴﺘﺎ ﻭﺧﲑﻫﻢ ﻧﻔﺴﺎ ‪٣٥٣ ...........................................................‬‬
‫ﻓﺄﻭﻑ ﺑﻨﺬﺭﻙ ‪٤١٥ .........................................................................‬‬
‫ﻓﺘﻠﻚ ﺑﻘﺎﻳﺎﻫﻢ ﰲ ﺍﻟﺼﻮﺍﻣﻊ ‪١٤٨ ..............................................................‬‬
‫ﻓﺮﻕ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻓﺼﻞ ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ‪ ٣٩٨ ٣‬ﻣﺎ ﺑﲔ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﺍﻟﺪﻑ ﻭﺍﻟﺼﻮﺕ ‪٢٣٠ ...‬‬
‫ﻓﺮﻕ ﻣﺎ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻌﻤﺎﺋﻢ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺑﺎﻟﻌﻤﺎﺋﻢ‪ ،‬ﺍﻟﺼﺤﻴﺢ ﻣﺎ ‪٢٣٠ ......................‬‬
‫ﻓﺼﻞ ﻣﺎ ﺑﲔ ﺻﻴﺎﻣﻨﺎ ﻭﺻﻴﺎﻡ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻛﻠﺔ ﺍﻟﺴﺤﺮ ‪١٧٣ .....................................‬‬
‫ﻓﻘﺪﺗﻪ ﻓﺈﺫﺍ ﻫﻮ ﺑﺎﻟﺒﻘﻴﻊ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺩﺍﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ‪ ،‬ﺃﻧﺘﻢ ﻟﻨﺎ ‪٦٢١ ........................‬‬
‫ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺰﻭﺭ ﻓﻠﻴﺰﺭ ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻫﺠﺮﺍ ‪٦٢٥ ................................................‬‬
‫ﻓﻨﺤﻦ ﺃﺣﻖ ﲟﻮﺳﻰ ﻣﻨﻜﻢ ‪٣٨٩ ...............................................................‬‬
‫ﻓﻴﺼﻠﻲ ﻓﻴﻪ ﺭﻛﻌﺘﲔ ‪٧٧٢ ....................................................................‬‬
‫ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ‪٦٩٢ ...............................................‬‬
‫ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻮ ﺧﻼﻑ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ‪٢٧٣ .......... ،‬‬
‫ﻗﺎﺗﻞ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻮ ﺧﻼﻑ ﻣﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺍﻟﻨﺴﺦ ‪٦٢٩ ................‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇﱐ ﺧﻠﻘﺖ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺟﻌﻠﺖ ﻋﺒﺎﺩﻱ ﺣﻨﻔﺎﺀ ﻓﺎﺟﺘﺎﻟﺘﻬﻢ ﰲ ‪٥٤١ .....................‬‬
‫ﻗﺎﻝ ﺭﺟﻞ ﻟﻠﻨﱯ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺳﺎﻗﻄﺔ ﻣﻦ ﺏ ﺝ ﺩ ‪ ،‬ﺃﺭﺃﻳﺖ ﺃﺩﻭﻳﺔ ‪٦٧١ ..............‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﻟﻦ ﰲ ﲨﻴﻊ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻻ ﺃﻓﻠﺢ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﳌﻄﺒﻮﻋﺔ ‪٤٦٩ ...............‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺗﺮﻛﺖ ﺑﻌﺪﻱ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺯﺍﺩ ﻋﻠﻰ ﺃﻣﱵ‪ ،‬ﻭﻫﻲ ﺯﻳﺎﺩﺓ ﺍﻧﻔﺮﺩﺕ ‪٤٦٩ .............‬‬
‫ﻗﺎﻝ ﻋﻤﺮﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻻ ﻳﻔﻴﻀﻮﻥ ﻣﻦ ﲨﻊ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ‪٢٩٥ ...............‬‬
‫ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﷲ ﺍﳌﺪﻳﻨﺔ ﻭﳍﻢ ﻳﻮﻣﺎﻥ ﻳﻠﻌﺒﻮﻥ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ ﻣﺎ ﻫﺬﺍﻥ ﺍﻟﻴﻮﻣﺎﻥ ‪٤٠٦ .....................‬‬
‫ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﺳﻘﻄﺖ ﻣﻦ ﺃ ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ ‪٨٢٣ ...........................‬‬
‫ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﺎ ﻻﻗﻮ ﺍﻟﻌﺪﻭ ﻏﺪﺍ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻨﺎ ﻣﺪﻯ ﺍﳌﺪﻯ ﲨﻊ ﻣﺪﻳﺔ ‪٢٨٥ ....................‬‬
‫ﻗﻮﻝ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺟﺎﺀ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺟﺎﺀﺕ ﻟﻴﺨﻄﺒﻬﺎ ﺍﻟﻨﱯ ﻟﻴﺨﻄﺒﻬﺎ ﻓﻘﺎﻟﺖ ﺃﻋﻮﺫ ‪٦٦٣ ..................‬‬
‫ﻛﺎﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻋﺎﺩﻩ ﰲ ﺃ ﺩﻋﺎﻩ ﺍﻟﻨﱯ ﻓﻮﺟﺪﻩ ﻣﺜﻞ ﺍﻟﻔﺮﺥ ﻓﻘﺎﻝ ﻫﻞ ﻛﻨﺖ ﺗﺪﻋﻮ ‪٦٦٠ ..............‬‬
‫ﻛﺎﻥ ﺇﺫﺍ ﺩﻓﻦ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﻗﱪﻩ‪ ،‬ﰒ ﻳﻘﻮﻝ ﺳﻠﻮﺍ ﻟﻪ ﺍﻟﺘﺜﺒﻴﺖ‪٧٢٩ ................. ،‬‬
‫ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻳﺴﺪﻟﻮﻥ ﺃﺷﻌﺎﺭﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳﻔﺮﻗﻮﻥ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ‪٣٨٦ ......‬‬
‫ﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﺑﺪﺉ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ ﰲ ﺏ ﺩ ﺍﻟﺼﺎﳊﺔ ‪٧٦٥ ..................‬‬
‫ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺣﲔ ﻗﺪﻣﻮﺍ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﳚﺘﻤﻌﻮﻥ ﻓﻴﺘﺤﻴﻨﻮﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ‪٢٩٢ ....................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻛﺎﻥ ﺍﻟﻨﱯ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺩﻓﻦ ﺍﳌﻴﺖ‪ ،‬ﻭﻗﻒ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﺍﺳﺘﻐﻔﺮﻭﺍ ﻷﺧﻴﻜﻢ ﻭﺳﻠﻮﺍ ‪٦٢٢ .................‬‬
‫ﻛﺎﻥ ﺍﻟﻨﱯ ﻳﺄﰐ ﻣﺴﺠﺪ ﰲ ﺏ ﻳﺄﰐ ﻗﺒﺎﺀ ﻗﺒﺎﺀ ﻛﻞ ﺳﺒﺖ ﻣﺎﺷﻴﺎ ﻭﺭﺍﻛﺒﺎ ‪٧٧٢ .........................‬‬
‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫﺍ ﺧﻄﺐ ﺍﲪﺮﺕ ﻋﻴﻨﺎﻩ‪ ،‬ﻭﻋﻼ ﺻﻮﺗﻪ‪ ،‬ﻭﺍﺷﺘﺪ ﻏﻀﺒﻪ ﺣﱴ ﻛﺄﻧﻪ ﻣﻨﺬﺭ ﺟﻴﺶ ‪٥٣٨ ....‬‬
‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺼﻮﻡ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ ﻭﺍﻻﺛﻨﲔ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻵﺧﺮ ‪٥٣٤ ................‬‬
‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﻌﻠﻤﻬﻢ ﺇﺫﺍ ‪ ١٧٧‬ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﳌﻘﺎﺑﺮ‪ ،‬ﺃﻥ ﻳﻘﻮﻝ ﻗﺎﺋﻠﻬﻢ ﺍﻟﺴﻼﻡ ‪٦٢١ ................‬‬
‫ﻛﺎﻥ ﳛﺐ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ ﺑﺸﻲﺀ ‪٣٨٩ .....................................‬‬
‫ﻛﺎﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺗﺼﻮﻣﻪ ﻗﺮﻳﺶ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺝ ﺩ ﻓﻜﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪٣٨٨ ..............‬‬
‫ﻛﺎﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺗﻌﺪﻩ ﺍﻟﻴﻬﻮﺩ ﻋﻴﺪﺍ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱯ ﻓﺼﻮﻣﻮﻩ ﺃﻧﺘﻢ ‪٣٨٥ ..............................‬‬
‫ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺗﺼﻮﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺼﻮﻣﻪ ﰲ ﺝ ‪٣٨٧ ...............‬‬
‫ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪﺍ‪ ،‬ﻭﺻﻮﺭﻭﺍ ﻓﻴﻪ ﺗﻠﻚ‪٦٣٦ .................‬‬
‫ﻛﺘﺐ ﺇﻟﻴﻨﺎ ﻋﻤﺮﻭﳓﻦ ﺑﺄﺫﺭﺑﻴﺠﺎﻥ‪ ،‬ﻣﻊ ﻋﺘﺒﺔ ﺑﻦ ﻓﺮﻗﺪ ﻳﺎ ﻋﺘﺒﺔ ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﻛﺪ ‪٢٩٧ ..................‬‬
‫ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ‪٥٥١ ،٥٤٨ ،٥٤٧ ،٥٤٦ ،٤٧ ،٤٦ .....................................‬‬
‫ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﲢﺖ ﻗﺪﻣﻲ ﻣﻮﺿﻮﻉ ‪٢٨١ ...........................................‬‬
‫ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ‪٤٦ ......................................... ................................‬‬
‫ﻛﻼﻛﻤﺎ ﳏﺴﻦ ‪١٢١ ....................................... ................................‬‬
‫ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﳉﻤﺎﻋﺔ ‪١١٩ ...................................................‬‬
‫ﻛﻨﺎ ﺟﻠﻮﺳﺎ ﻋﻨﺪ ﺍﻟﻨﱯ ﻓﺄﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ ﻭﺁﺧﺮﻳﻦ ﻣﻨﻬﻢ ﳌﺎ ﻳﻠﺤﻘﻮﺍ ‪٣٤٣ ...................‬‬
‫ﻛﻨﺖ ‪‬ﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻓﺰﻭﺭﻭﻫﺎ ‪٧٣١ ..................................................‬‬
‫ﻷﺳﺘﻐﻔﺮﻥ ﻟﻚ ﻣﺎ ﱂ ﺃﻧﻪ ﻋﻨﻚ ‪٧٩٣ ............................................................‬‬
‫ﻟﺌﻦ ﺑﻘﻴﺖ ﺇﱃ ﻗﺎﺑﻞ ﻷﺻﻮﻣﻦ ﺍﻟﺘﺎﺳﻊ ‪٣٩١ .....................................................‬‬
‫ﻻ ﺃﺭﻛﺐ ﺍﻷﺭﺟﻮﺍﻥ ﺍﻷﺭﺟﻮﺍﻥ ﻳﻄﻠﻖ ﻋﻠﻰ ﺷﺠﺮ ﻟﻪ ﻭﺭﺩ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺼﺒﻎ ﺍﻷﲪﺮ‪٢٨٥ .......... ،‬‬
‫ﻻ ﺗﺄﻛﻠﻮﺍ ﺑﺎﻟﺸﻤﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﻛﻞ ﺑﺎﻟﺸﻤﺎﻝ ‪٣٣٧ .........................................‬‬
‫ﻻ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ‪٦٩٥ ................‬‬
‫ﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﱵ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ‪٦١٦ ........‬‬
‫ﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﱵ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﻮﺗﻜﻢ ﻣﻘﺎﺑﺮ‪ ،‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﺍﲣﺬﻭﺍ ‪٦١٦ ......................‬‬
‫ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ ‪٧٣٥ ،٧٣٢ ،٦٩٧ ،٦٩٥ ،٦٨٥ ،٦٨٢ ،٦٠٢.......................‬‬
‫ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ‪ ،‬ﻓﺈﻥ ﺗﺴﻠﻴﻤﻜﻢ ﻳﺒﻠﻐﲏ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ‪٦١٥ ،٤١٦ ،٢٧٧.....‬‬
‫ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﻮﺗﻜﻢ ﻣﻘﺎﺑﺮ‪ ،‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﺍﲣﺬﻭﺍ ‪٢٧٨ .....................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ‪ ١٧٠‬ﻗﺒﻮﺭﺍ‪ ،‬ﻭﻻ ﲡﻌﻠﻮﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻥ ﺻﻼﺗﻜﻢ ‪٦١٤ ..............‬‬
‫ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ﻣﻘﺎﺑﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻔﺮ ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺗﻘﺮﺃ ﻓﻴﻪ ‪٦١٧ ........‬‬
‫ﻻ ﲣﺼﻮﺍ ﰲ ﻣﺴﻠﻢ ﻻ ﲣﺘﺼﻮﺍ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﺑﻘﻴﺎﻡ ﻣﻦ ﺑﲔ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﻻ ﲣﺼﻮﺍ ‪٥٦٥ ...................‬‬
‫ﻻ ﺗﺪﺧﻠﻮﺍ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﻌﺬﺑﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺑﺎﻛﲔ ﻓﺈﻥ ﱂ ﺗﻜﻮﻧﻮﺍ ﺑﺎﻛﲔ ‪٢١٥ ...................‬‬
‫ﻻ ﺗﺪﻋﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﺇﻻ ﲞﲑ‪ ،‬ﻓﺈﻥ ﺍﳌﻼﺋﻜﺔ ﻳﺆﻣﻨﻮﻥ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻟﻮﻥ‪٦٦١ ........................‬‬
‫ﻻ ﺗﺰﺍﻝ ﺃﻣﱵ ﻋﻠﻰ ﻣﺴﻜﺔ ﻣﺎ ﱂ ﻳﻨﺘﻈﺮﻭﺍ ﺑﺎﳌﻐﺮﺏ ﺍﺷﺘﺒﺎﻙ ﺍﻟﻨﺠﻮﻡ ﻣﻀﺎﻫﺎﺓ ﻟﻠﻴﻬﻮﺩﻳﺔ ‪١٧٥ ..............‬‬
‫ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﺘﻪ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﺍﳊﻖ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ‪٢٤ ...................................‬‬
‫ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻗﺎﺋﻤﺔ ﺑﺄﻣﺮ ﺍﷲ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ﺃﻭ ﺧﺎﻟﻔﻬﻢ‪٥ .........................،‬‬
‫ﻻ ﺗﺰﺍﻝ ﰲ ﺏ ﺃ ﻻ ﻳﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﺘﻪ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺑﻞ ﻗﺪ ﺗﻮﺍﺗﺮ ﻋﻨﻪ ﺃﻧﻪ ‪٥٩ ........................‬‬
‫ﻻ ﺗﺰﺍﻝ ﰲ ﺏ ﻻ ﻳﺰﺍﻝ ﺃﻣﱵ ﲞﲑ ﺃﻭ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻭ ﻗﺎﻝ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻋﻠﻰ ‪١٧٤ .....................‬‬
‫ﻻ ﺗﺰﺍﻝ ﰲ ﺏ ﻻ ﻳﺰﺍﻝ ﻣﻦ ﺃﻣﺘﻪ ﻃﺎﺋﻔﺔ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﺍﳊﻖ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ‪١٤٠ ....................‬‬
‫ﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻭﻣﺴﺠﺪﻱ ﻫﺬﺍ ‪،٦٠٠ ......‬‬
‫‪٧٧٢ ،٦٢٧ ،٦٢٦‬‬
‫ﻻ ﺗﺸﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻓﻴﺸﺪﺩ ﺍﷲ ﰲ ﺃ ﺏ ﻁ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﳉﻼﻟﺔ ﻋﻠﻴﻜﻢ‪٢٤٣ ................ ،‬‬
‫ﻻ ﺗﺸﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻓﻴﺸﺪﺩ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺈﻥ ﻗﻮﻣﺎ ﺷﺪﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﺸﺪﺩ ‪٢٦٤ ،٢٤٢ .......‬‬
‫ﻻ ﺗﺸﺮﺑﻮﺍ ﰲ ﺁﻧﻴﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﰲ ﺻﺤﺎﻓﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﳍﻢ ﰲ ‪٢٩٦ ........................‬‬
‫ﻻ ﺗﺼﻠﻮﺍ ﺇﱃ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻻ ﲡﻠﺴﻮﺍ ﻋﻠﻴﻬﺎ ‪٦٣٦ ..................................................‬‬
‫ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺣﺪﻩ ‪٥٦٦ ...........................................................‬‬
‫ﻻ ﺗﺼﻮﻣﻮﺍ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺇﻻ ﻓﻴﻤﺎ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻜﻢ ﻭﺇﻥ ﱂ ﳚﺪ ﺃﺣﺪﻛﻢ ﺇﻻ ﳊﺎﺀ ‪٥٣١ ،٥٢٩ ،٥٢٨....‬‬
‫ﻻ ﺗﻄﺮﻭﱐ ﻛﻤﺎ ﺃﻃﺮﺕ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ‪ ،‬ﻓﺈﳕﺎ ﺃﻧﺎ ﻋﺒﺪ‪ ،‬ﻓﻘﻮﻟﻮﺍ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪٦٨٢ ،٦٣٨‬‬
‫ﻻ ﺗﻐﻠﺒﻨﻜﻢ ﺍﻷﻋﺮﺍﺏ ﻋﻠﻰ ﺍﺳﻢ ﺻﻼﺗﻜﻢ ﺍﳌﻐﺮﺏ ﻗﺎﻝ ﻗﺎﻝ ﺳﺎﻗﻄﺔ ﻣﻦ ﺏ ﻭﺍﻷﻋﺮﺍﺏ ‪٣٣٨ .........‬‬
‫ﻻ ﺗﻐﻠﺒﻨﻜﻢ ﰲ ﺏ ﺝ ﺩ ﻭﺍﳌﻄﺒﻮﻋﺔ ﻳﻐﻠﺒﻨﻜﻢ ﻭﰲ ﻣﺴﻠﻢ ﺗﻐﻠﺒﻨﻜﻢ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺜﺒﺖ ‪٣٣٨ ................‬‬
‫ﻻ ﺗﻘﺎﻃﻌﻮﺍ ﻭﻻ ﺗﺪﺍﺑﺮﻭﺍ ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ‪ ،‬ﻭﻻ ﲢﺎﺳﺪﻭﺍ ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎ‪٣٥١ .................. ،‬‬
‫ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﺗﺄﺧﺬ ﺃﻣﱵ ﻣﺄﺧﺬ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﺷﱪﺍ ﺑﺸﱪ‪ ،‬ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ‪٥٩ ......................‬‬
‫ﻻ ﺗﻠﺒﺴﻮﺍ ﻣﻦ ﺍﳊﺮﻳﺮ‪ ،‬ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻫﻜﺬﺍ ‪ ،‬ﻭﺃﺷﺎﺭ ﺭﺳﻮﻝ ﺍﷲ ﺑﺈﺻﺒﻌﻴﻪ ‪٣٠٧ ........................‬‬
‫ﻻ ﺗﻨﻜﺢ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻋﻤﺘﻬﺎ‪ ،‬ﻭﻻ ﻋﻠﻰ ﺧﺎﻟﺘﻬﺎ‪ ،‬ﻓﺈﻧﻜﻢ ﺇﺫﺍ ﻓﻌﻠﺘﻢ ﺫﻟﻚ ‪ ١١٠‬ﻗﻄﻌﺘﻢ ﺃﺭﺣﺎﻣﻜﻢ ‪٥٦٣ ....‬‬
‫ﻻ ﺭﻫﺒﺎﻧﻴﺔ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺘﺮﻫﺐ ﺍﻟﺘﻌﺒﺪ‪ ،‬ﻭﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺍﻟﻨﺎﺱ ﻟﻠﻌﺒﺎﺩﺓ‪١٤٧ ........................... ،‬‬
‫ﻻ ﺭﻫﺒﺎﻧﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪٢٦٨ ..................................................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻻ ﻋﻘﺮ ﰲ ﺍﻹﺳﻼﻡ ‪٧٠٣ ....................................................................‬‬

‫ﻻ ﻋﻘﺮ ﰲ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﱂ ﺃﺟﺪﻩ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻹﺳﻼﻡ ‪٧٠٣ ........................‬‬
‫ﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ‪٤١٥ .............................................................‬‬
‫ﻻ ﻳﺄﻛﻠﻦ ﺃﺣﺪﻛﻢ ﺑﺸﻤﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﺸﺮﺑﻦ ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﻛﻞ ﺑﺸﻤﺎﻟﻪ‪ ،‬ﻭﻳﺸﺮﺏ ‪‬ﺎ ‪٣٣٧ ...........‬‬
‫ﻻ ﻳﺒﻐﺾ ﺍﻟﻌﺮﺏ ﺇﻻ ﻣﻨﺎﻓﻖ ‪٣٦٧ .............................................................‬‬
‫ﻻ ﻳﺘﻘﺪﻣﻦ ﺃﺣﺪﻛﻢ ﺭﻣﻀﺎﻥ ﺑﺼﻮﻡ ﻳﻮﻡ ﰲ ﺃ ﺑﺼﻮﻡ ﻭﻻ ﻳﻮﻣﲔ‪ ،‬ﻭﻫﻮ ﺧﻠﻂ ﻣﻦ ﺍﻟﻨﺎﺳﺦ ‪٥٦٦ ..........‬‬
‫ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﻛﱪ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﰲ ﻗﻠﺒﻪ ‪٨٠٦ ...................‬‬
‫ﻻ ﻳﺰﺍﻝ ﺍﻟﺪﻳﻦ ﻇﺎﻫﺮﺍ ﻣﺎ ﻋﺠﻞ ﺍﻟﻨﺎﺱ ﺍﻟﻔﻄﺮ؛ ﻷﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﺆﺧﺮﻭﻥ ‪١٧٣ ..................‬‬
‫ﻻ ﻳﺸﺘﻤﻞ ﺍﺷﺘﻤﺎﻝ ﺍﻟﻴﻬﻮﺩ ‪٢٣٧ ..............................................................‬‬
‫ﻻ ﻳﺼﻮﻣﻦ ﺃﺣﺪﻛﻢ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﺇﻻ ﻳﻮﻣﺎ ﻗﺒﻠﻪ ﺃﻭ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻭ ﻳﻮﻣﺎ ﺑﻌﺪﻩ ‪٥٦٥ ....................‬‬
‫ﻻ ﻳﻐﻠﺒﻨﻜﻢ ﺍﻷﻋﺮﺍﺏ ﻋﻠﻰ ﺍﺳﻢ ﺻﻼﺗﻜﻢ ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻓﺈ‪‬ﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺸﺎﺀ‪٣٣٨ .................. ،‬‬
‫ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ ‪١٦٠ ..................................................................‬‬
‫ﻻ ﻳﻘﻮﻟﻦ ﺃﺣﺪﻛﻢ ﻻ ﻳﻘﻮﻟﻦ ﺃﺣﺪﻛﻢ ﺳﺎﻗﻄﺔ ﻣﻦ ﺃ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺎﺀ ﳏﻤﺪ‪ ،‬ﺑﻞ ‪٧٩٩ ................‬‬
‫ﻟﺘﺄﺧﺬﻥ ﺃﻣﱵ ﻣﺄﺧﺬ ﺍﻟﻘﺮﻭﻥ ﻗﺒﻠﻬﺎ ﺷﱪﺍ ﺑﺸﱪ ﻭﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ ‪ ،‬ﻗﺎﻟﻮﺍ ﻓﺎﺭﺱ ‪١٣٨ .....................‬‬
‫ﻟﺘﺄﺧﺬﻥ ﻛﻤﺎ ﺃﺧﺬﺕ ﺍﻷﻣﻢ ﻣﻦ ﻗﺒﻠﻜﻢ ﺫﺭﺍﻋﺎ ﺑﺬﺭﺍﻉ‪ ،‬ﻭﺷﱪﺍ ﺑﺸﱪ‪ ،‬ﻭﺑﺎﻋﺎ ﺑﺒﺎﻉ‪١٠٠ ............... ،‬‬
‫ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪٤٥٥ ،٢٠٩ ،١٣٨ ،٥ ..........................................‬‬
‫ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻛﺎﻥ ﺳﻘﻄﺖ ﻣﻦ ﺏ ‪ ٨٠‬ﻗﺒﻠﻜﻢ ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻀﻢ ﺭﻳﺸﺔ ‪٥٨ ............‬‬
‫ﻟﺘﺮﻛﱭ ﺳﻨﺔ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪١٣٧ ............................................................‬‬
‫ﻟﺘﺮﻛﱭ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪٢٩٤ ...........................................................‬‬
‫ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﰲ ﺏ ﺩ ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﱂ ﺃﺟﺪﻫﺎ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ‪٦٣٠ ..................‬‬
‫ﻟﻌﻦ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ‪٧٣١ ،٦٩٥ ،٦٣٤ ،٦٢٩ ،٢٧٣ ....‬‬
‫ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ ‪٦٣٠ ،٢٧٥ ...................‬‬
‫ﻟﻌﻦ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﳌﺘﺸﺒﻬﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺮﺟﺎﻝ ‪٢٣١ ...............‬‬
‫ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ؛ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ‪٢٧٤ ...............................‬‬
‫ﻟﻘﺪ ﺟﻠﺴﺖ ﺃﻧﺎ ﻭﺃﺧﻲ ﱂ ﺃﺟﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺄﺧﻴﻪ ﰲ ﺍﳌﺼﺎﺩﺭ ‪١٣١ ................‬‬
‫ﳌﺎ ﻛﺜﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﺫﻛﺮﻭﺍ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﰲ ﺃ ﻁ ﻳﻌﻠﻤﻮﻫﻢ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺑﺸﻲﺀ ﻳﻌﺮﻓﻮﻧﻪ‪٢٩٢ ............. ،‬‬
‫ﳌﺎ ﻧﺰﻝ ﺑﺮﺳﻮﻝ ﺍﷲ ﻃﻔﻖ ﻳﻄﺮﺡ ﲬﻴﺼﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻏﺘﻢ ‪‬ﺎ ﻛﺸﻔﻬﺎ‪٦٢٩ ................. ،‬‬
‫ﳌﺎ ﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﷲ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻭﺇﻥ ﺗﺒﺪﻭﺍ ﻣﺎ ‪١٤٥ ...................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻟﻮ ﺃﻋﻠﻢ ﺃﱐ ﻟﻮ ﺯﺩﺕ ﻋﻠﻰ ﺍﻟﺴﺒﻌﲔ ﻳﻐﻔﺮ ﳍﻢ ﻟﺰﺩﺕ ‪٧٩٣ ........................................‬‬

‫ﻟﻮ ﻛﺎﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﻟﺜﺮﻳﺎ ﻟﺬﻫﺐ ﺑﻪ ﺭﺟﻞ ﻣﻦ ﻓﺎﺭﺱ ﺃﻭ ﻗﺎﻝ ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ ﺣﱴ ﻳﺘﻨﺎﻭﻟﻪ ‪٣٤٣ .......‬‬
‫ﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﻟﺜﺮﻳﺎ ﻟﺘﻨﺎﻭﻟﻪ ﺭﺟﺎﻝ ﻣﻦ ﺃﺑﻨﺎﺀ ﻓﺎﺭﺱ ‪٣٤٤ ........................................‬‬
‫ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺃﻣﱵ ﻣﺎ ﺃﺗﻰ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺣﺬﻭ ﺍﻟﻨﻌﻞ ﺑﺎﻟﻨﻌﻞ‪ ،‬ﺣﱴ ﺇﺫﺍ ﰲ ‪١٠٨ .....................‬‬
‫ﻟﻴﺄﺗﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻻ ﻳﺪﺭﻱ ﺍﻟﻘﺎﺗﻞ ﰲ ﺃﻱ ﺷﻲﺀ ﻗﺘﻞ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﺍﳌﻘﺘﻮﻝ ‪٢٠٥ .................‬‬
‫ﻟﻴﺲ ﺍﳌﺴﻜﲔ ﺍﻟﺬﻱ ﺗﺮﺩﻩ ﺍﻟﻠﻘﻤﺔ ﻭﺍﻟﻠﻘﻤﺘﺎﻥ‪٤٠٥ ................................................‬‬
‫ﻟﻴﺲ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺍﻟﻜﻔﺮ ﺃﻭ ﺍﻟﺸﺮﻙ ﺇﻻ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ‪١٩٦ ....................................‬‬
‫ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺗﺸﺒﻪ ﺑﻐﲑﻧﺎ‪ ،‬ﻻ ﺗﺸﺒﻬﻮﺍ ﺑﺎﻟﻴﻬﻮﺩ‪ ،‬ﻭﻻ ﺑﺎﻟﻨﺼﺎﺭﻯ؛ ﻓﺈﻥ ﺗﺴﻠﻴﻢ ‪٢٢٩ .....................‬‬
‫ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺩﻋﺎ ﺇﱃ ﻋﺼﺒﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻗﺎﺗﻞ ﻋﻠﻰ ﻋﺼﺒﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻋﺼﺒﻴﺔ ‪٢٠٠ .‬‬
‫ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺿﺮﺏ ﺍﳋﺪﻭﺩ‪ ،‬ﻭﺷﻖ ﺍﳉﻴﻮﺏ‪ ،‬ﻭﺩﻋﺎ ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ‪١٩٣ ..........................‬‬
‫ﻟﻴﺲ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﻹﳝﺎﻥ ﺣﺒﺔ ﺧﺮﺩﻝ ‪١٣٩ ...................................................‬‬
‫ﻣﺎ ﺃﺣﺪﺙ ﻗﻮﻡ ﺑﺪﻋﺔ ﺇﻻ ﻧﺰﻉ ﺍﷲ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺴﻨﺔ ﻣﺜﻠﻬﺎ ‪٥٥٨ ....................................‬‬
‫ﻣﺎ ﺍﺑﺘﺪﻉ ﻗﻮﻡ ﺑﺪﻋﺔ ﺇﻻ ﻧﺰﻉ ﻋﻨﻬﻢ ﻣﻦ ﺍﻟﺴﻨﺔ ﻣﺜﻠﻬﺎ ‪٤٥٨ ،٢٩٠ ....................................‬‬
‫ﻣﺎ ﺗﻌﺪﻭﻥ ‪ ٤٨٥‬ﺍﻟﺮﻗﻮﺏ ‪٤٠٦ ...............................................................‬‬
‫ﻣﺎ ﺟﻠﺲ ﻗﻮﻡ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ‪٥٨٩ .................... ،‬‬
‫ﻣﺎ ﺭﺃﻳﺖ ﻣﻦ ﻧﺎﻗﺼﺎﺕ ﻋﻘﻞ ﻭﺩﻳﻦ ﺃﻏﻠﺐ ﻟﻠﺐ ﺫﻱ ﺍﻟﻠﺐ ﻣﻦ ﺇﺣﺪﺍﻛﻦ ‪٤٧٠ ..........................‬‬
‫ﻣﺎ ﺳﺎﺀ ﻋﻤﻞ ﺃﻣﺔ ﻗﻂ ﺇﻻ ﺯﺧﺮﻓﻮﺍ ﻣﺴﺎﺟﺪﻫﻢ ‪٥٧٧ ..............................................‬‬
‫ﻣﺎ ﻋﺮﻓﺘﻢ ﻣﻨﻪ ﻓﺎﻋﻤﻠﻮﺍ ﺑﻪ‪ ،‬ﻭﻣﺎ ﺟﻬﻠﺘﻢ ﻣﻨﻪ ﻓﺮﺩﻭﻩ ﺇﱃ ﻋﺎﳌﻪ ‪١٣٦ ....................................‬‬
‫ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻳﺴﻠﻢ ﻋﻠﻲ ‪ ١٧٤‬ﺇﻻ ﺭﺩ ﺍﷲ ﻋﻠﻲ ﺭﻭﺣﻲ ﺣﱴ ﺃﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪٦١٨ ...................‬‬
‫ﻣﺎ ﻣﻦ ﺭﺟﻞ ﻳﺴﻠﻢ ﻋﻠﻲ ﺇﻻ ﺭﺩ ﺍﷲ ﻋﻠﻲ ﺭﻭﺣﻲ ﺣﱴ ﺃﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪٧٢٧ ........................‬‬
‫ﻣﺎ ﻣﻦ ﺭﺟﻞ ﳝﺮ ﺑﻘﱪ ﺭﺟﻞ ﻛﺎﻥ ﻳﻌﺮﻓﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﺴﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﺇﻻ ﺭﺩ ﺍﷲ ‪٦٢٢ .....................‬‬
‫ﻣﺎ ﻣﻦ ﻋﺒﺪ ﻳﺪﻋﻮ ﺍﷲ ﺑﺪﻋﻮﺓ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﰒ ﻭﻻ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ﺇﻻ ﺃﻋﻄﺎﻩ ﺍﷲ ‪٦٥٢ .....................‬‬
‫ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ‪ ،‬ﻛﻤﺜﻞ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺇﺫﺍ ﺍﺷﺘﻜﻰ ‪٣٥١ ..............‬‬
‫ﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺑﻘﺒﻮﺭ ﺍﳌﺪﻳﻨﺔ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻬﻢ ﺑﻮﺟﻬﻪ ﻓﻘﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻳﺎ ‪٦٢٢ ......................‬‬
‫ﻣﺮ ﻋﻠﻰ ﺍﻟﻨﱯ ﺑﻴﻬﻮﺩﻱ‪ ،‬ﳏﻤﻢ ﳎﻠﻮﺩ‪ ،‬ﻓﺪﻋﺎﻫﻢ‪ ،‬ﻓﻘﺎﻝ ‪ ٣٣١‬ﻫﻜﺬﺍ ﲡﺪﻭﻥ ﺣﺪ ﺍﻟﺰﺍﱐ ‪٢٧١ ...........‬‬
‫ﻣﺴﺠﺪﻱ ﻫﺬﺍ ‪٧٧٤ ........................................................................‬‬
‫ﻣﻦ ﺃﺣﺐ ﷲ ﻭﺃﺑﻐﺾ ﷲ‪ ،‬ﻭﺃﻋﻄﻰ ﷲ ﻭﻣﻨﻊ ﷲ؛ ﻓﻘﺪ ﺍﺳﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ ‪٨٠٤ .........................‬‬
‫ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ ‪٥٣٩ .............................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻦ ﺃﺻﻴﺐ ﲟﺼﻴﺒﺔ‪ ،‬ﻓﺬﻛﺮ ﻣﺼﻴﺒﺘﻪ‪ ،‬ﻓﺄﺣﺪﺙ ﺍﺳﺘﺮﺟﺎﻋﺎ‪ ،‬ﻭﺇﻥ ﺗﻘﺎﺩﻡ ﻋﻬﺪﻫﺎ‪ ،‬ﻛﺘﺐ ‪٥٨٢ .............‬‬
‫ﻣﻦ ﺑﲎ ﷲ ﻣﺴﺠﺪﺍ ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ ‪٧١٨ ................................................‬‬
‫ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ ‪٣٩٩ ،٣٣١ ،٣٢٩ ،٢٢٤ ،٢٢١ ،٢٩.............................‬‬
‫ﻣﻦ ﺗﻄﻬﺮ ﰲ ﺑﻴﺘﻪ ﰒ ﺃﺗﻰ ﻣﺴﺠﺪ ﻗﺒﺎﺀ‪ ،‬ﻓﺼﻠﻰ ﻓﻴﻪ ﺻﻼﺓ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻛﺄﺟﺮ ﻋﻤﺮﺓ ‪٧٧٤ .................‬‬
‫ﻣﻦ ﺗﻄﻬﺮ ﰲ ﺑﻴﺘﻪ ﻓﺄﺣﺴﻦ ﺍﻟﻄﻬﻮﺭ‪ ،‬ﰒ ﺧﺮﺝ ﺇﱃ ﺍﳌﺴﺠﺪ ﻻ ﺗﻨﻬﺰﻩ ﻻ ﺗﻨﻬﺰﻩ ‪٧١٨ ....................‬‬
‫ﻣﻦ ﺗﻌﺰﻯ ﺑﻌﺰﺍﺀ ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻗﻮﻟﻪ ﻣﻦ ﺗﻌﺰﻯ ﺑﻌﺰﺍﺀ ﺍﳉﺎﻫﻠﻴﺔ ‪١٩٣ ....................‬‬
‫ﻣﻦ ﺗﻜﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻓﻬﻮ ﻋﺮﰊ‪ ،‬ﻭﻣﻦ ﺃﺩﺭﻙ ﻟﻪ ﺍﺛﻨﺎﻥ ﰲ ﺃ ﻁ ﺇﺑﻨﺎﻥ ﻭﰲ ﺝ ﺩ ‪٣٨٢ .....................‬‬
‫ﻣﻦ ﺣﺪﺙ ﻋﲏ ﲝﺪﻳﺚ ﻭﻫﻮ ﻳﺮﻯ ﺃﻧﻪ ﻛﺬﺏ ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﻜﺎﺫﺑﲔ ‪٣٦٧ .............................‬‬
‫ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﺃﺷﺮﻙ‪٧٥٩ ...........................................................‬‬
‫ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋﺔ ﻓﻤﺎﺕ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﻗﺎﺗﻞ ﲢﺖ ‪٢٠٤ ...............‬‬
‫ﻣﻦ ﺩﻋﺎ ﺇﱃ ﻫﺪﻯ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻣﺜﻞ ﺃﺟﻮﺭ ﻣﻦ ﺗﺒﻌﻪ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﻮﺭﻫﻢ ﺷﻲﺀ ‪٧٠٦ .‬‬
‫ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ؛ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ؛ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ‪١٣٩ ...................‬‬
‫ﻣﻦ ﺭﻭﻯ ﻋﲏ ﺣﺪﻳﺜﺎ ﻭﻫﻮ ﻳﺮﻯ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻳﻌﻠﻢ ﺃﻧﻪ ﻛﺬﺏ‪ ،‬ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﻜﺎﺫﺑﲔ ‪٥٨٥ ...............‬‬
‫ﻣﻦ ﺯﺍﺭﱐ ﺑﺎﳌﺪﻳﻨﺔ ﳏﺘﺴﺒﺎ ﻛﻨﺖ ﻟﻪ ﺷﻔﻴﻌﺎ ﻭﺷﻬﻴﺪﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪٦٨٧ ...............................‬‬
‫ﻣﻦ ﺯﺍﺭﱐ ﺑﻌﺪ ﳑﺎﰐ ﻓﻜﺄﳕﺎ ﺯﺍﺭﱐ ﰲ ﺣﻴﺎﰐ ‪٧٣١ ................................................‬‬
‫ﻣﻦ ﺯﺍﺭﱐ ﻭﺯﺍﺭ ﺃﰊ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﰲ ﻋﺎﻡ ﻭﺍﺣﺪ ﺿﻤﻨﺖ ﻟﻪ ﻋﻠﻰ ﺍﷲ ﺍﳉﻨﺔ ‪٧٣١ ....................‬‬
‫ﻣﻦ ﺳﻜﻦ ﺍﻟﺒﺎﺩﻳﺔ ﺟﻔﺎ‪ ،‬ﻭﻣﻦ ﺍﺗﺒﻊ ﺍﻟﺼﻴﺪ ﻏﻔﻞ‪ ،‬ﻭﻣﻦ ﺃﺗﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻓﺘﱳ ‪٣٤٧ .......................‬‬
‫ﻣﻦ ﺻﺎﻡ ‪ ٧٥‬ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺃﺗﺒﻌﻪ ﺑﺴﺖ ﻣﻦ ﺷﻮﺍﻝ ‪٥٣١ ............................................‬‬
‫ﻣﻦ ﺻﻠﻰ ﻋﻠﻲ ﻣﺮﺓ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ‪‬ﺎ ‪‬ﺎ ﺳﺎﻗﻄﺔ ﻣﻦ ﺃ ﻁ ﺩ ﻋﺸﺮﺍ ‪٧٢٧ ...........................‬‬
‫ﻣﻦ ﺻﻠﻰ ﻋﻨﺪ ﻗﱪﻱ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻋﻠﻲ ﻭﻋﻨﺪ ﻗﱪﻱ ﺳﺎﻗﻄﺔ ﲰﻌﺘﻪ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻋﻠﻲ ﻧﺎﺋﻴﺎ ﺑﻠﻐﺘﻪ ‪٦١٩ .....‬‬
‫ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ ‪٥٣٩ ..................................................‬‬
‫ﻣﻦ ﻏﺶ ﺍﻟﻌﺮﺏ ﱂ ﻳﺪﺧﻞ ﰲ ﺷﻔﺎﻋﱵ‪ ،‬ﻭﱂ ﺗﻨﻠﻪ ﻣﻮﺩﰐ ‪٣٦٥ .....................................‬‬
‫ﻣﻦ ﰲ ﺃ ﻁ ﻭﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺃﻧﻪ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻣﺮﺓ ﺻﻠﻰ ﻋﻠﻲ ﻣﺮﺓ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻋﺸﺮﺍ ‪٦٨٨ .........‬‬
‫ﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻔﺎ ﻓﻠﻴﺤﻠﻒ ﺑﺎﷲ ﺃﻭ ﻟﻴﺼﻤﺖ ‪٧٥٩ ................................................‬‬
‫ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻭﺃﺻﺤﺎﰊ ‪١١٩ ............................................‬‬
‫ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺿﻴﻔﻪ ‪١٥٨ ...........................................‬‬
‫ﻣﻦ ﻛﺎﻥ ﳛﺴﻦ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻓﻼ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻓﺈﻧﻪ ﻳﻮﺭﺙ ﺍﻟﻨﻔﺎﻕ ‪٤٤١ ....................‬‬
‫ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻴﻊ ﺍﷲ ﻓﻠﻴﻄﻌﻪ‪ ،‬ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺼﻴﻪ ﻓﻼ ﻳﻌﺼﻪ ‪٧٧٥ ................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻣﻦ ﻧﺼﺮ ﻗﻮﻣﻪ ‪ ٢٤٤‬ﻋﻠﻰ ﻏﲑ ﺍﳊﻖ ﻓﻬﻮ ﻛﺎﻟﺒﻌﲑ ﺍﻟﺬﻱ ﺭﺩﻱ ﰲ ﺝ ﺩ ﻁ ﺗﺮﺩﻯ‪ ،‬ﻭﻣﻌﻨﺎﻩ ‪٢٠١ ........‬‬
‫ﻣﻦ ﳛﺴﻦ ﺃﻥ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻓﻼ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻌﺠﻤﻴﺔ ﻓﺈﻧﻪ ﻳﻮﺭﺙ ﺍﻟﻨﻔﺎﻕ ‪٤٤٠ .........................‬‬
‫ﳓﻦ ﺃﺣﻖ ﲟﻮﺳﻰ ﻣﻨﻜﻢ ‪٣٩٠ ................................................................‬‬
‫ﳓﻦ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺑﻴﺪ ﺃ‪‬ﻢ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻨﺎ‪٤٢٤ ........................ ،‬‬
‫ﻧﺬﺭ ﺭﺟﻞ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﻳﻨﺤﺮ ﺇﺑﻼ ﺑﺒﻮﺍﻧﺔ‪ ،‬ﻓﺄﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ‪٤١٠ ...................‬‬
‫‪‬ﺎﻧﺎ ﻋﻦ ﻟﺒﻮﺱ ﺍﳊﺮﻳﺮ ﻭﻗﺎﻝ ﺇﻻ ﻫﻜﺬﺍ ﻭﺭﻓﻊ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺻﺒﻌﻴﻪ ‪٣٠٧ .........................‬‬
‫‪‬ﻰ ﺃﻥ ﻳﺮﻓﻊ ﺍﻟﻄﺴﺖ ﻛﺬﺍ ﰲ ﺏ ﺝ ﺩ ﻭﺍﳌﻄﺒﻮﻋﺔ ﺍﻟﻄﺴﺖ‪ ،‬ﻭﰲ ﺃ ﻁ ﺍﻟﻄﺸﺖ ﺣﱴ ﻳﻄﻒ ‪٣٣١ .......‬‬
‫‪‬ﻰ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺮﺟﻞ ﳐﺘﺼﺮﺍ ‪١٨٤ ............................................................‬‬
‫‪‬ﻰ ﺍﻟﻨﱯ ﻋﻦ ﺻﻮﻡ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺇﻻ ﺑﻴﻮﻡ ﻗﺒﻠﻪ ﺃﻭ ﻳﻮﻡ ﰲ ﻁ ﺃﻭ ﺑﻴﻮﻡ ﺑﻌﺪﻩ ‪٥٣٠ ......................‬‬
‫‪‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﳚﻠﺲ ﺍﻟﺮﺟﻞ ﰲ ﺍﻟﺼﻼﺓ ﻭﻫﻮ ﻣﻌﺘﻤﺪ ﰲ ﺃ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻳﺪﻩ ‪١٨٣ ..................‬‬
‫‪‬ﻰ ﻋﻦ ﺍﳋﺼﺮ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺍﻟﺘﺨﺼﺮ‪ ،‬ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻛﻤﺎ ﺃﺛﺒﺘﻪ ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪١٨٤ ..................‬‬
‫‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﰲ ﺃﻣﺎﻛﻦ ﺍﻟﻌﺬﺍﺏ ‪٢١٥ .......................................................‬‬
‫‪‬ﻴﺘﻜﻢ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻓﺰﻭﺭﻭﻫﺎ ‪٧٢٩ ،٦٢٥ ................................................‬‬
‫ﻫﺠﺮﺕ ﺃﻱ ﺫﻫﺒﺖ ﰲ ﺍﳍﺎﺟﺮﺓ‪ ،‬ﻭﻫﻲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻋﻨﺪ ﺍﺷﺘﺪﺍﺩ ﺍﳊﺮ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪١١٧ .......... ،‬‬
‫ﻫﻞ ‪‬ﺎ ‪ ٤٩٤‬ﻭﺛﻦ ﻭﺛﻦ ﺳﻘﻄﺖ ﻣﻦ ﺃ ﺃﻭ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩ ﺍﳉﺎﻫﻠﻴﺔ ؟ ﻗﺎﻝ ﻻ‪ ،‬ﻗﺎﻝ ‪٤١٣ ...............‬‬
‫ﻫﻞ ‪‬ﺎ ‪‬ﺎ ﺳﻘﻄﺖ ﻣﻦ ﺃ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ ؟ ‪٤١٦ ..............................................‬‬
‫ﻫﻞ ﻛﺎﻥ ‪‬ﺎ ﰲ ﺏ ﻓﻴﻬﺎ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ ‪٤١٧ ................................................‬‬
‫ﻫﻞ ﻛﺎﻥ ‪‬ﺎ ﻭﺛﻦ ﻣﻦ ﺃﻭﺛﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻌﺒﺪ ؟ ﻗﺎﻝ ﻻ‪ ،‬ﻗﺎﻝ ﻓﻬﻞ ﻛﺎﻥ ‪‬ﺎ ﻋﻴﺪ ‪٤١٤ ..................‬‬
‫ﻫﻠﻜﺖ ﺍﻟﺮﺟﺎﻝ ﺣﲔ ﺃﻃﺎﻋﺖ ﺍﻟﻨﺴﺎﺀ ‪٤٦٩ .....................................................‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﺮﻗﻮﻥ‪ ،‬ﻭﻻ ﻳﻜﺘﻮﻭﻥ‪ ،‬ﻭﻻ ﻳﺘﻄﲑﻭﻥ‪ ،‬ﻭﻋﻠﻰ ﺭ‪‬ﻢ ﻳﺘﻮﻛﻠﻮﻥ ‪٧٩٧ ....................‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻈﻔﺮ‪ ،‬ﻓﻤﺪﻯ ﺍﳊﺒﺸﺔ ‪٢٨٦ .............................................................‬‬
‫ﻭﺃﻣﺮ ﺃﻫﻞ ﺍﻟﻴﻤﺎﻣﺔ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﺍﳌﺴﺠﺪ ﻣﻜﺎﻥ ﺑﻴﻌﺔ ﻛﺎﻧﺖ ﻋﻨﺪﻫﻢ ‪٢١٩ .............................‬‬
‫ﻭﺇﻥ ﻋﻴﺪﻧﺎ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ‪٤٢١ ...................................................................‬‬
‫ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ‪٤٢١ ........................................................................‬‬
‫ﻭﺃﻧﺎ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﺑﺎﺑﻦ ﻣﺮﱘ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﻧﱯ ‪٨٠٨ ........................................‬‬
‫ﻭﺇﳕﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ ﺍﻷﺋﻤﺔ ﺍﳌﻀﻠﲔ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻴﻒ ﱂ ﻳﺮﻓﻊ ﺇﱃ ‪١١٤ ...................‬‬
‫ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﻟﺪﻩ ﻭﻭﺍﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ‪٧٩٨ .....‬‬
‫ﻭﺭﺃﻯ ﻋﻠﻰ ﺁﺧﺮ ﺧﺎﰎ ﺣﺪﻳﺪ ﻓﻘﺎﻝ ﻣﺎ ﱄ ﺃﺭﻯ ﻋﻠﻴﻚ ﺣﻠﻴﺔ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ؟ ‪٣٢٥ ......................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻭﻗﺎﻝ ﻟﻪ ﺭﺟﻞ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ‪ ،‬ﻓﻘﺎﻝ ﺃﺟﻌﻠﺘﲏ ﷲ ﰲ ﺝ ﺩ ﺃﲡﻌﻠﲏ ﻧﺪﺍ ‪٧٩٩ ....................‬‬
‫ﻭﻗﺎﻝ ﻟﻪ ﻟﻪ ﺳﻘﻄﺖ ﻣﻦ ﺃ ﻋﻤﺮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻷﻧﺖ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺇﻻ ‪٧٩٩ ...............‬‬
‫ﻭﻛﺎﻥ ﺃﰊ ﻳﺬﻛﺮ ﺃﻥ ﺍﻟﻨﱯ ‪‬ﻰ ﻋﻨﻪ ‪٣١٤ .......................................................‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﻳﺴﺘﻌﻴﺬ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﺍﻟﱵ ﻻ ﳚﺎﻭﺯﻫﺎ ﺑﺮ ﻭﻻ ﻓﺎﺟﺮ ‪٦٦٦ ......................‬‬
‫ﻭﻛﺎﻥ ﻳﻌﺠﺒﻪ ﻣﻮﺍﻓﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﱂ ﻳﺆﻣﺮ ﻓﻴﻪ ﺑﺸﻲﺀ ‪٣٩٠ ..................................‬‬
‫ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ‪ ٨٣‬ﺍﻟﻨﺎﺭ ‪٥٣٨ ..............................................................‬‬
‫ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ ‪٦١٧ ..............................................................‬‬
‫ﻭﻟﻜﲏ ﰲ ﺝ ﺩ ﻭﻟﻜﻦ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻨﺎﻓﺴﻮﺍ ‪١٠٣ ................‬‬
‫ﻭﳌﺎ ﺃﻧﺸﺪﻩ ﺍﻷﻋﺸﻰ ﺃﻋﺸﻰ ﺑﺎﻫﻠﺔ ﺃﻛﺜﺮ ﺍﳌﺼﺎﺩﺭ ﺗﺴﻤﻴﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻷﻋﻮﺭ ‪٤٧٠ ...................‬‬
‫ﻭﻟﻮﻻ ﺫﻟﻚ ﻷﺑﺮﺯ ﻗﱪﻩ ﻭﻟﻜﻦ ﺧﺸﻲ ﺃﻥ ﻳﺘﺨﺬ ﻣﺴﺠﺪﺍ ‪٦٣٣ .....................................‬‬
‫ﻭﻣﺎ ﺍﺯﺩﺍﺩ ﻋﺒﺪ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺩﻧﻮﺍ ﺇﻻ ﺍﺯﺩﺍﺩ ﻣﻦ ﺍﻟﻠﻬﺒﻌﺪﺍ ‪٣٤٧ .....................................‬‬
‫ﻭﻣﻦ ﻟﺰﻡ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻓﺘﱳ ‪٣٤٧ ................................................................‬‬
‫ﻭﻫﺬﺍ ﻋﻴﺪﻧﺎ ‪٤٢١ ..........................................................................‬‬
‫ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺇﻥ ﻟﻜﻞ ﻗﻮﻡ ﻋﻴﺪﺍ‪ ،‬ﻭﺇﻥ ﻋﻴﺪﻧﺎ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ‪٤٢٠ ........................................‬‬
‫ﻳﺎ ﺃﺳﺎﻣﺔ ﺃﺗﺸﻔﻊ ﰲ ﺣﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﷲ ؟ ﺇﳕﺎ ﻫﻠﻚ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ‪٢٧٠ ...................‬‬
‫ﻳﺎ ﺃﻡ ﺧﺎﻟﺪ‪ ،‬ﻫﺬﺍ ﺳﻨﺎ ‪٤٤٢ ..................................................................‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻻ ﺇﻥ ﺭﺑﻜﻤﻮﺍﺣﺪ‪ ،‬ﺃﻻ ﻭﺇﻥ ﺃﺑﺎﻛﻢ ﻭﺍﺣﺪ‪ ،‬ﺃﻻ ﻻ ﻓﻀﻞ ﻟﻌﺮﰊ ‪٣٤٢ ...................‬‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺍﻟﻌﺼﺒﻴﺔ ﻗﺎﻝ ﺃﻥ ﺗﻌﲔ ﻗﻮﻣﻚ ﻋﻠﻰ ﺍﻟﻈﻠﻢ ‪٢٠٠ ...................................‬‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﻗﺮﻳﺸﺎ ﺟﻠﺴﻮﺍ ﻓﺘﺬﺍﻛﺮﻭﺍ ﺃﺣﺴﺎ‪‬ﻢ ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻣﺜﻠﻚ ﻛﻤﺜﻞ ‪٣٥٢ ..............‬‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﺳﻌﺪ ﺑﺸﻔﺎﻋﺘﻚ ﰲ ﻁ ﺑﺸﻔﺎﻋﺘﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ؟ ﻗﺎﻝ ‪٧٩٢ .................‬‬
‫ﻳﺎ ﺳﻠﻤﺎﻥ ﻻ ﺗﺒﻐﻀﲏ ﻓﺘﻔﺎﺭﻕ ‪ ٤٣٤‬ﺩﻳﻨﻚ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﻴﻒ ﺃﺑﻐﻀﻚ ﻭﺑﻚ ‪٣٦١ ...........‬‬
‫ﻳﺎ ﻓﺎﻃﻤﺔ ﻫﻲ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻭﺯﻭﺝ ﻋﻠﻲ ‪٣٦٢ ..............‬‬
‫ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ؟ ﻗﻠﺖ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ ﺣﻘﻪ ‪٧٤٣ ..................‬‬
‫ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ؟ ﻗﻠﺖ ‪٧٩٤ .....................‬‬
‫ﳚﺮ ﻗﺼﺒﻪ ﰲ ﺍﻟﻨﺎﺭ ‪٢٨٨ .....................................................................‬‬
‫ﳛﻘﺮ ﺃﺣﺪﻛﻢ ﺻﻼﺗﻪ ﻣﻊ ﺻﻼ‪‬ﻢ ﻭﺻﻴﺎﻣﻪ ﻣﻊ ﺻﻴﺎﻣﻬﻢ‪٢٤٥ ......................................‬‬
‫ﻳﻀﺮﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﰲ ﺍﳌﻄﺒﻮﻋﺔ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﺑﻌﺾ ‪١٩٧ ...................................‬‬
‫ﻳﱰﻝ ﺭﺑﻨﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻛﻞ ﻟﻴﻠﺔ ﺣﲔ ﻳﺒﻘﻰ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻷﺧﲑ ﻓﻴﻘﻮﻝ‪٧٤٧ ......................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﺃﻳﺎﻡ ﻣﲎ ﻋﻴﺪﻧﺎ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻲ ﺃﻳﺎﻡ ﺃﻛﻞ ﻭﺷﺮﺏ ‪٤٢٢ .................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻔﻬﺮﺱ‬
‫ﺗﻘﺪﱘ ﺑﻘﻠﻢ ﻣﻌﺎﱄ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺍﻟﺘﺮﻛﻲ ‪٢ .................................‬‬
‫ﻭﺯﻳﺮ ﺍﻟﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ‪٢ .....................................‬‬
‫ﻣﻘﺪﻣﺔ ‪٥ ...............................................................................‬‬
‫ﺗﺮﲨﺔ ﻣﻮﺟﺰﺓ ﻟﻠﻤﺆﻟﻒ ‪٨ .............................................................‬‬
‫ﻭﺻﻒ ﺍﻟﻨﺴﺦ ﺍﳌﺨﻄﻮﻃﺔ ﻟﻠﻜﺘﺎﺏ ‪١٣ .................................................‬‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﶈﻘﻖ ﺍﲰﻪ ﻭﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻔﻪ ‪١٦ .................................................‬‬
‫ﻣﻨﻬﺞ ﲢﻘﻴﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ ‪١٨ ................................................‬‬
‫ﺩﺭﺍﺳﺔ ﲢﻠﻴﻠﻴﺔ ﻟﺒﻌﺾ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻜﺘﺎﺏ ‪٢١ ...........................................‬‬
‫ﺃﻭﻻ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺮﺋﻴﺲ ﻟﻠﻜﺘﺎﺏ ‪٢١ ................................................‬‬
‫ﺛﺎﻧﻴﺎ ﺩﺭﺍﺳﺔ ﻟﺒﻌﺾ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻜﺘﺎﺏ‪٢٤ .............................................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ ‪٢٤ .............................................................‬‬
‫ﺗﻨﺒﻴﻪ ﺍﳌﺆﻟﻒ ﻋﻠﻰ ﺃﺻﻠﲔ ﻣﻬﻤﲔ ‪٢٤ ...............................................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ ‪٢٧ ..............................................................‬‬
‫ﺑﻌﺾ ﺃﻧﻮﺍﻉ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺸﺮﻛﻴﺎﺕ ﺍﻟﱵ ﺍﺑﺘ‪‬ﻠﻴﺖ ‪‬ﺎ ﺍﻷﻣﺔ ‪٢٧ .............................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ ‪٢٩ ............................................................‬‬
‫ﺃﺛﺮ ﺍﻟﺘﺸﺒ‪‬ﻪ ﻋﻠﻰ ﺍﻷﻣﺔ ‪٢٩ .........................................................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺮﺍﺑﻊ ‪٣٢ .............................................................‬‬
‫ﻗﻮﺍﻋﺪ ﺃﺳﺎﺳﻴﺔ ﰲ ﺍﻟﺘﺸﺒﻪ ‪٣٢ .....................................................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﳋﺎﻣﺲ ‪٣٤ ...........................................................‬‬
‫ﻓﺌﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ ‪‬ﻴﻨﺎ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ‪‬ﺎ ‪٣٤ ............................................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺴﺎﺩﺱ ‪٣٦ ...........................................................‬‬
‫ﺍﻟﻨﻬﻲ ﻳﻌﻢ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻦ ﲰﺎﺕ ﺍﻟﻜﻔﺎﺭ ﻗﺪﳝ‪‬ﺎ ﻭﺣﺪﻳﺜﹰﺎ ‪٣٦ ............................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺴﺎﺑﻊ ‪٣٨ ............................................................‬‬
‫ﻣﱴ ﻳﺒﺎﺡ ﺍﻟﺘﺸﺒﻪ ﺑﻐﲑ ﺍﳌﺴﻠﻤﲔ؟ ‪٣٨ ...............................................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻣﻦ ‪٣٩ .............................................................‬‬
‫ﰲ ﺍﻷﻋﻴﺎﺩ ﻭﺍﻻﺣﺘﻔﺎﻻﺕ ﺍﻟﺒﺪﻋﻴﺔ ‪٣٩ ...............................................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﺘﺎﺳﻊ ‪٤٤ ............................................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﰲ ﺍﻟﺮﻃﺎﻧﺔ ‪٤٤ ..................................................................‬‬

‫ﺍﳌﻮﺿﻮﻉ ﺍﻟﻌﺎﺷﺮ ‪٤٦ ............................................................‬‬
‫ﺣﻮﻝ ﻣﻔﻬﻮﻡ ﺍﻟﺒﺪﻋﺔ ‪٤٦ .........................................................‬‬
‫ﺍﳌﻮﺿﻮﻉ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ‪٤٨ .......................................................‬‬
‫ﺣﻮﻝ ﺑﺪﻉ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳌﺰﺍﺭﺍﺕ ﻭﺍﳌﺸﺎﻫﺪ ﻭﺍﻵﺛﺎﺭ ﻭﳓﻮﻫﺎ ‪٤٨ ............................‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪٥١ ........................................................................‬‬
‫ﺧﻄﺒﺔ ﺍﳊﺎﺟﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﶈﻘﻖ ‪٥١ ....................................................‬‬
‫ﺳﺒﺐ ﺗﺄﻟﻴﻒ ﺍﻟﻜﺘﺎﺏ ‪٥١ ............................................................‬‬
‫ﻓﺼﻞ ﰲ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ‪٥٤ .....................................................‬‬
‫ﺑﻌﺾ ﺃﻣﻮﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﻋﺎﺟﻢ ﺍﻟﱵ ﺍﺑﺘﻠﻲ ‪‬ﺎ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ‪٦٢ ......................‬‬
‫ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﲔ ﰲ ﺍﳍﺪﻱ ﺍﻟﻈﺎﻫﺮ ‪٧١ ............................‬‬
‫ﻓﺼﻞ ﰲ ﺫﻛﺮ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ ﻋﻤﻮﻣﺎ ﻭﰲ ﺃﻋﻴﺎﺩﻫﻢ ﺧﺼﻮﺻﺎ ‪٧٣ ..............‬‬
‫ﺑﻴﺎﻥ ﺍﳌﺼﻠﺤﺔ ﰲ ﳐﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﺘﻀﺮﺭ ﻭﺍﳌﻔﺴﺪﺓ ﻣﻦ ﻣﺘﺎﺑﻌﺘﻬﻢ ‪٧٣ .......................‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪٧٥ ................................‬‬
‫ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪١٠٠ ................................‬‬
‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﺃﺧﱪ ﺑﻪ ﺍﻟﻨﱯ ‪١١٢ ............................................... r‬‬
‫ﺃﻧﻮﺍﻉ ﺍﻻﺧﺘﻼﻑ ‪١٢١ ...............................................................‬‬
‫ﻋﻮﺩ ﺇﱃ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ‪١٤١ ........................‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ ﻭﻣﻮﺩ‪‬ﻢ ‪١٤٩ ................................................‬‬
‫ﻭﺟﻮﻩ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ‪١٥٤ ......................................................‬‬
‫ﺫﻡ ﺑﻌﺾ ﺧﺼﺎﻝ ﺍﳉﺎﻫﻠﻴﺔ ‪١٩٤ .......................................................‬‬
‫ﺍﻟﻔﺴﺎﺩ ﻭﺃﻧﻮﺍﻋﻪ ‪٢٠٩ ................................................................‬‬
‫ﺍﻟﺘﺸﺒﻪ ﻣﻔﻬﻮﻣﻪ ﻭﻣﻘﺘﻀﺎﻩ ‪٢٢٢ ........................................................‬‬
‫ﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺃﻧﻮﺍﻋﻪ ﻭﺁﺛﺎﺭﻩ ‪٢٦٦ ...............................................‬‬
‫ﻓﺼﻞ ‪٢٨٢ ............................................................................‬‬
‫ﰲ ﺫﻛﺮ ﻓﻮﺍﺋﺪ ﺧﻄﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﻳﻮﻡ ﻋﺮﻓﺔ ‪٢٨٢ ................‬‬
‫ﻓﺼﻞ ﰲ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻣﺸﺎ‪‬ﺘﻬﻢ ‪٣٠٢ .......................‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻣﻦ ﺩﻻﺋﻞ ﺍﻹﲨﺎﻉ ‪٣٠٢ ..................................................‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﺩﻻﺋﻞ ﺍﻹﲨﺎﻉ ‪٣٠٩ ..................................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﰲ ﺗﻘﺮﻳﺮ ﺍﻹﲨﺎﻉ ‪٣٢٧ ..................................................‬‬

‫ﻓﺼﻞ ﰲ ﺍﻷﻣﺮ ﲟﺨﺎﻟﻔﺔ ﺍﻟﺸﻴﺎﻃﲔ ‪٣٤١ ....................................................‬‬
‫ﻓﺼﻞ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺑﲔ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻷﻋﺮﺍﺏ ﻭﺍﻷﻋﺎﺟﻢ ‪٣٤٤ ...........‬‬
‫ﺍﻟﻨﺎﺱ ﻳﻨﻘﺴﻤﻮﻥ ﺇﱃ ﺑﺮ ﻭﻓﺎﺟﺮ ﻭﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ ﻭﻻ ﻋﱪﺓ ﺑﺎﻟﻨﺴﺐ ‪٣٤٤ ......................‬‬
‫ﺍﻟﺘﻔﺎﺿﻞ ﺑﲔ ﺟﻨﺲ ﺍﻟﻌﺮﺏ ﻭﺟﻨﺲ ﺍﻟﻌﺠﻢ ‪٣٥٣ .........................................‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺑﻐﺾ ﺍﻟﻌﺮﺏ ‪٣٦٤ .........................................................‬‬
‫ﺃﺳﺒﺎﺏ ﺗﻔﻀﻴﻞ ﺍﻟﻌﺮﺏ ‪٣٧٦ ..........................................................‬‬
‫ﻓﺼﻞ ﰲ ﺃﻥ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﱂ ﻳﺮﺩ ﺷﺮﻋﻨﺎ ﲞﻼﻓﻪ ‪٣٨٩ ............................‬‬
‫ﻓﺼﻞ ﰲ ﺃﻗﺴﺎﻡ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻔﺎﺭ ‪٣٩٩ .......................................................‬‬
‫ﻓﺼﻞ ﰲ ﺍﻷﻋﻴﺎﺩ ‪٤٠٣ .................................................................‬‬
‫ﻃﺮﻕ ﻋﺪﻡ ﺟﻮﺍﺯ ﻣﻮﺍﻓﻘﺘﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ‪٤٠٣ ............................................‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ ﺃﻧﻪ ﻣﻮﺍﻓﻘﺔ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻤﺎ ﻟﻴﺲ ﰲ ﺩﻳﻨﻨﺎ ‪٤٠٣ .......................‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻻﻋﺘﺒﺎﺭ ‪٤٠٥ ...............................‬‬
‫ﻓﺼﻞ ﰲ ﻣﺸﺎ‪‬ﺘﻬﻢ ﻓﻴﻤﺎ ﻟﻴﺲ ﻣﻦ ﺷﺮﻋﻨﺎ ‪٤٧٠ ..............................................‬‬
‫ﻓﺼﻞ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻴﺪ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ‪٤٧٢ ...........................‬‬
‫ﻓﺼﻞ ﰲ ﺃﻋﻴﺎﺩ ﺍﻟﻜﻔﺎﺭ ‪٤٧٥ ..............................................................‬‬
‫ﺑﻌﺾ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺒﺪﻉ ﰲ ﺫﻟﻚ ‪٤٧٥ ...............................‬‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻓﻌﻞ ﻣﺎ ﻳﻌﲔ ﺍﻟﻜﻔﺎﺭ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ‪٤٧٨ ........................................‬‬
‫ﺑﻴﻊ ﺍﻟﺪﺍﺭ ﻭﳓﻮﻫﺎ ﻟﻠﺬﻣﻲ ﻭﺇﺟﺎﺭ‪‬ﺎ ﻟﻪ ‪٤٨٦ ..............................................‬‬
‫ﺍﺑﺘﻴﺎﻉ ﺍﻟﺬﻣﻲ ﺃﺭﺽ ﺍﻟﻌﺸﺮ ﻣﻦ ﻣﺴﻠﻢ ‪٤٩٥ ..............................................‬‬
‫ﺃﺧﺬ ﺍﻟﻌﺸﺮ ﻋﻠﻰ ﺃﺭﺽ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ‪٤٩٨ ................................................‬‬
‫ﺍﺳﺘﺌﺠﺎﺭ ﺍﻷﺭﺽ ﺍﳌﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺷﺮﺍﺀ ﻣﺎ ﻳﺒﺎﻉ ﻟﻠﻜﻨﻴﺴﺔ ‪٥٠٤ ......................‬‬
‫ﻗﺒﻮﻝ ﺍﳍﺪﻳﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻳﻮﻡ ﻋﻴﺪﻫﻢ ‪٥١٤ ............................................‬‬
‫ﺫﺑﻴﺤﺘﻬﻢ ﻳﻮﻡ ﻋﻴﺪﻫﻢ ﻭﺃﻧﻮﺍﻉ ﺫﺑﺎﺋﺢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪٥١٦ ...................................‬‬
‫ﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ ‪٥٢٢ ............................................................‬‬
‫ﺫﺑﺎﺋﺢ ﺍﳉﻦ ﺍﳌﺰﻋﺰﻣﺔ ‪٥٢٨ ............................................................‬‬
‫ﻋﻮﺩﺓ ﺇﱃ ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ ‪٥٣٠ .....................................‬‬
‫ﻓﺼﻞ ﰲ ﺻﻮﻡ ﺃﻳﺎﻡ ﻋﻴﺪ ﺍﻟﻜﻔﺎﺭ ‪٥٣٢ ......................................................‬‬
‫ﻓﺼﻞ ﰲ ﺻﻮﻡ ﺍﻟﻨﲑﻭﺯ ﻭﺍﳌﻬﺮﺟﺎﻥ ﻭﳓﻮﳘﺎ ﻣﻦ ﺃﻋﻴﺎﺩ ﺍﳌﺸﺮﻛﲔ ‪٥٤٠ ...........................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﻓﺼﻞ ﰲ ﺳﺎﺋﺮ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳌﻮﺍﺳﻢ ﺍﳌﺒﺘﺪﻋﺔ ‪٥٤٢ ..............................................‬‬

‫ﻣﺎ ﺃﺣﺪﺙ ﻣﻦ ﺍﳌﻮﺍﺳﻢ ﻭﺍﻷﻋﻴﺎﺩ ﻓﻬﻮ ﻣﻨﻜﺮ ﻟﻮﺟﻬﲔ ‪٥٤٢ .................................‬‬
‫ﺍﻷﻭﻝ ﺩﺧﻮﻝ ﺳﺎﺋﺮ ﺍﻷﻋﻴﺎﺩ ﻭﺍﳌﻮﺍﺳﻢ ﺍﳌﺒﺘﺪﻋﺔ ﰲ ﻣﺴﻤﻰ ﺍﻟﺒﺪﻉ ﺍﶈﺪﺛﺎﺕ ‪٥٤٢ ...........‬‬
‫ﺍﻟﺜﺎﱐ ﺍﺷﺘﻤﺎﳍﺎ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﺪﻳﻦ ‪٥٦٥ ...............................................‬‬
‫ﻓﺼﻞ ﰲ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ‪٥٧٨ ....................................................‬‬
‫ﺃﻧﻮﺍﻉ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ‪٥٧٨ ....................................................‬‬
‫ﻓﺼﻞ ﰲ ﺍﻷﻋﻴﺎﺩ ﺍﳌﻜﺎﻧﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ‪٦٠٢ ....................................................‬‬
‫ﻓﺼﻞ ﰲ ﺃﻧﻮﺍﻉ ﺍﻷﻋﻴﺎﺩ ﺍﳌﻜﺎﻧﻴﺔ ‪٦٠٧ ......................................................‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻣﻜﺎﻥ ﻻ ﺧﺼﻮﺹ ﻟﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ‪٦٠٨ .....................................‬‬
‫ﺑﻌﺾ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻟﻘﺒﻮﺭ ﺍﻟﱵ ﺍﺑﺘﺪﻋﻬﺎ ﺍﻟﻨﺎﺱ ‪٦١٢ ..........................................‬‬
‫ﻓﺼﻞ ﰲ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻷﻣﻜﻨﺔ ‪٦١٩ ....................................................‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﺎ ﻟﻪ ﺧﺼﻴﺼﺔ ﻻ ﺗﻘﺘﻀﻲ ﺍﲣﺎﺫﻩ ﻋﻴﺪﺍ ‪٦١٩ ..................................‬‬
‫ﺇﻃﻼﻕ ﺍﻟﻌﻴﺪ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﺍﻻﺟﺘﻤﺎﻉ ﻓﻴﻪ ‪٦٢٥ ................................‬‬
‫ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻘﺒﻮﺭ ﻣﻦ ﺯﻳﺎﺭ‪‬ﺎ ﻭﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﻭﺍﲣﺎﺫﻫﺎ ﻣﺴﺎﺟﺪ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﺎ ‪٦٣٠ ............‬‬
‫ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ‪٦٣٧ .............................................................‬‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ‪٦٤٥ ..............................................................‬‬
‫ﺭﺩ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﻣﺔ ﺃﲨﻌﺖ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ‪٦٥٣ .......................‬‬
‫ﺃﺛﺮ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻟﻴﺲ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎ‪‬ﺎ ‪٦٦٣ ...........................‬‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ‪٦٧٣ ..................................................................‬‬
‫ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﲢﻴﺔ ﺍﻟﻨﱯ ‪ r‬ﻋﻨﺪ ﺍﻟﻘﱪ ‪٦٨٥ ...............................................‬‬
‫ﺗﻔﻨﻴﺪ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﻘﱪ ‪٦٩٣ .......................................‬‬
‫ﺑﻌﺾ ﺑﺪﻉ ﺍﻟﻘﺒﻮﺭ ‪٧٠٢ ..............................................................‬‬
‫ﻓﺼﻞ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ‪٧٠٥ ........................................‬‬
‫ﻓﺼﻞ ﰲ ﺍﻟﻌﻜﻮﻑ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻭﳎﺎﻭﺭ‪‬ﺎ ﻭﺳﺪﺍﻧﺘﻬﺎ ‪٧١٠ .....................................‬‬
‫ﻓﺼﻞ ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺣﻜﻢ ﻗﺼﺪﻫﺎ ‪٧١٣ .............................................‬‬
‫ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺑﻴﺎﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺼﺤﻴﺢ ﻭﺃﺩﻟﺘﻪ ‪٧١٣ ........................................‬‬
‫ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﺼﺪ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ ‪٧١٨ ..........................‬‬
‫ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺄﻫﻞ ﺍﳋﲑ ﺍﻷﺣﻴﺎﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺪﻋﺎﺋﻬﻢ ‪٧٣٢ ..................................‬‬

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 ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﳌﺨﺎﻟﻔﺔ ﺃﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ‬

‫ﺍﻟﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪٧٥٣ ................................................‬‬

‫ﺍﻟﺘﻮﺳﻞ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻳﻜﻮﻥ ﺑﻄﺎﻋﺘﻬﻢ ﻭﺍﺗﺒﺎﻋﻬﻢ ﺃﻭ ﺑﺪﻋﺎﺋﻬﻢ ﻭﺷﻔﺎﻋﺘﻬﻢ ‪٧٧١ .........‬‬
‫ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﺸﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ ‪٧٨٠ ..................................................‬‬
‫ﻓﺼﻞ ﰲ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ‪٧٨٥ .........................................................‬‬
‫ﻓﺼﻞ ﰲ ﻋﺪﻡ ﺍﺧﺘﺼﺎﺹ ﺑﻘﻌﺔ ﺑﻘﺼﺪ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﺍﳌﺴﺎﺟﺪ ‪٧٩٣ ................................‬‬
‫ﺃﻗﻮﺍﻝ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﻘﻮﻝ ﺍﳊﻖ ﰲ ﺫﻟﻚ ‪٧٩٧ .....................................‬‬
‫ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺑﻌﺜﺖ ﺑﻪ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻟﺖ ﺑﻪ ﺍﻟﻜﺘﺐ ‪٨٠٣ .............................‬‬
‫ﺃﺻﻞ ﺩﻳﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﺣﺪ ﻭﺇﳕﺎ ﺗﻨﻮﻋﺖ ﺍﻟﺸﺮﺍﺋﻊ ‪٨١٦ ......................................‬‬
‫ﻏﻠﻂ ﻃﻮﺍﺋﻒ ﰲ ﻣﺴﻤﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺑﻴﺎﻥ ﺍﳊﻖ ﰲ ﺫﻟﻚ ‪٨٢٣ ...............................‬‬
‫ﺍﳋﺎﲤﺔ ‪٨٣٧ ............................................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ‪٨٥٠ .....................................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪٨٦٦ ..................................................................‬‬
‫ﺍﻟﻔﻬﺮﺱ ‪٨٨٤ ...........................................................................‬‬

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