‫ﺍَﻟﻨِّﻌﹾﻤﹶﺔُ ﺍﻟْﻜُﺒﹾﺮﹶﻯ ﻋﹶﻠَﻰ ﺍﻟْﻌﹶﺎﻟَﻢِ‬

‫ﰲ َﻣ ْﻮِﻟ ِﺪ َﺳِّﻴ ِﺪ َﻭﹶﻟ ِﺪ ﺁ َﺩ َﻡ‬
‫ِ‬

‫ﺏ ﺍﻟ ِّﺪﻳ ِﻦ‬
‫ﻼ َﻣ ِﺔ ِﺷ َﻬﺎ ُ‬
‫ﻺ َﻣﺎ ِﻡ ﺍﹾﻟ َﻌﺎِﻟ ِﻢ ﺍﹾﻟ َﻌ ﱠ‬
‫ِﻟ ِ‬
‫ﱃ‬
‫ﷲ َﺗ َﻌﺎ ﹶ‬
‫ﲪ ُﻪ ﺍ ُ‬
‫ﺸﺎِﻓ ِﻌﻲ َﺭ َ‬
‫ﺠ ٍﺮ ﺍﹾﻟ َﻬْﻴَﺘ ِﻤﻲ ﺍﻟ ﱠ‬
‫ﹶﺃ ْﺣ َﻤ ْﺪ ِﺑ ِﻦ َﺣ َ‬

‫‪ ٨٩٩‬ﻫـ‪ ١٤٩٤] .‬ﻡ‪ ٩٧٤ - [.‬ﻫـ‪ ١٥٦٦] .‬ﻡ‪[.‬‬
‫ﻭﻳﻠﻴﻪ‬

‫ﱐ‬
‫ﺤﺎ ِﺭ ِﻟﻠﱠﻨ ْﺒ َﻬﺎ ِ‬
‫ﺏ َﺟ َﻮﺍ ِﻫ ِﺮ ﺍﹾﻟِﺒ َ‬
‫ِﻛَﺘﺎ ُ‬
‫ﻭﻳﻠﻴﻬﻤﺎ‬

‫ﺤ ﹶﻘﺎِﺋ ُﻖ‬
‫ﹶﺍﹾﻟ َ‬
‫ﻼ ُﻡ‬
‫ﺴﹶ‬
‫ﰲ ِﻗ َﺮﺍ َﺀ ِﺓ َﻣ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َﻋ ﹶﻠ ْﻴ ِﻪ ﺍﻟ ﱠ‬
‫ِ‬
‫ﻗﺪ ﺍﻋﺘﲎ ﺑﻄﺒﻌﻪ ﻃﺒﻌﺔ ﺟﺪﻳﺪﺓ ﺑﺎﻷﻭﻓﺴﺖ‬
‫ﻣﻜﺘﺒﺔ ﺍﳊﻘﻴﻘﺔ‬

‫ﻳﻄﻠﺐ ﻣﻦ ﻣﻜﺘﺒﺔ ﺍﳊﻘﻴﻘﺔ ﺑﺸﺎﺭﻉ ﺩﺍﺭ ﺍﻟﺸﻔﻘﺔ ﺑﻔﺎﺗﺢ ‪ ٥٧‬ﺍﺳﺘﺎﻧﺒﻮﻝ‪-‬ﺗﺮﻛﻴﺎ‬
‫ﻣﻴﻼﺩﻱ‬
‫ﻫﺠﺮﻱ ﴰﺴﻲ‬
‫ﻫﺠﺮﻱ ﻗﻤﺮﻱ‬
‫‪٢٠٠٣‬‬
‫‪١٣٨١‬‬
‫‪١٤٢٤‬‬
‫ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ ﻳﻄﺒﻊ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺣﺪﻫﺎ ﺍﻭ ﻳﺘﺮﲨﻬﺎ ﺍﱃ ﻟﻐﺔ ﺍﺧﺮﻯ ﻓﻠﻪ ﻣﻦ ﺍﷲ ﺍﻻﺟﺮ ﺍﳉﺰﻳﻞ ﻭﻣﻨﺎ‬
‫ﺍﻟﺸﻜﺮ ﺍﳉﻤﻴﻞ ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﻛﺘﺒﻨﺎ ﻛﻞ ﻣﺴﻠﻢ ﻣﺄﺫﻭﻥ ﺑﻄﺒﻌﻬﺎ ﺑﺸﺮﻁ ﺟﻮﺩﺓ ﺍﻟﻮﺭﻕ ﻭﺍﻟﺘﺼﺤﻴﺢ‬

‫‪-٢‬‬‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺧﲑﻛﻢ ﻣﻦ ﺗﻌﻠﹼﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﹼﻤﻪ( ﻭﻗﺎﻝ ﺍﻳﻀﺎ‬
‫)ﺧﺬﻭﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻓﻮﺍﻩ ﺍﻟﺮﺟﺎﻝ(‪.‬‬
‫ﻭﻣﻦ ﱂ ﺗﺘﻴﺴّﺮ ﻟﻪ ﺻﺤﺒﺔ ﺍﻟﺼﺎﳊﲔ ﻭﺟﺐ ﻟﻪ ﺍﻥ ﻳﺬﻛﹼﺮ ﻛﺘﺒﺎ ﻣﻦ ﺗﺄﻟﻴﻔﺎﺕ ﻋﺎﱂ ﺻﺎﱀ‬
‫ﻭﺻﺎﺣﺐ ﺇﺧﻼﺹ ﻣﺜﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺍﺠﻤﻟﺪﺩ ﻟﻸﻟﻒ ﺍﻟﺜﺎﱐ ﺍﳊﻨﻔﻲ ﻭﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﳊﻜﻴﻢ‬
‫ﺍﻻﺭﻭﺍﺳﻲ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﲪﺪ ﺍﻟﺘﻴﺠﺎﱐ ﺍﳌﺎﻟﻜﻲ ﻭﻳﺘﻌﻠﻢ ﺍﻟﺪﻳﻦ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﻳﺴﻌﻰ ﻧﺸﺮ‬
‫ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﱂ ﻳﻜﻦ ﺻﺎﺣﺐ ﺍﻟﻌﻠﻢ ﺃﻭ ﺍﻟﻌﻤﻞ ﺃﻭ ﺍﻹﺧﻼﺹ ﻭﻳﺪﻋﻲ‬
‫ﺃﻧﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳊﻖ ﻭﻫﻮ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ‪ .‬ﻭﺍﻋﻠﻢ ﺍ ﹼﻥ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻫﻢ‬
‫)‪(١‬‬
‫ﺍﶈﺎﻓﻈﻮﻥ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻭﺃﻣّﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﻫﻢ ﺟﻨﻮﺩ ﺍﻟﺸﻴﺎﻃﲔ‪.‬‬
‫ـــــــــــــــــــــــ‬

‫)‪ (١‬ﻻﺧﲑ ﰲ ﺗﻌﻠﹼﻢ ﻋﻠﻢ ﻣﺎﱂ ﻳﻜﻦ ﺑﻘﺼﺪ ﺍﻟﻌﻤﻞ ﺑﻪ ﻣﻊ ﺍﻹﺧﻼﺹ )ﺍﳊﺪﻳﻘﺔ ﺍﻟﻨﺪﻳﺔ ﺝ‪ ١ :‬ﺹ‪ ٣٦٧ ،٣٦٦ :‬ﻭ‬
‫ﺍﳌﻜﺘﻮﺏ ‪ ٥٩ ،٤٠ ،٣٦‬ﻣﻦ ﺍﺠﻤﻟﻠﹼﺪ ﺍﻷﻭّﻝ ﻣﻦ ﺍﳌﻜﺘﻮﺑﺎﺕ ﻟﻺﻣﺎﻡ ﺍﻟ ّﺮﺑّﺎﱐ ﺍﺠﻤﻟﺪّﺩ ﻟﻸﻟﻒ ﺍﻟﺜﺎﱐ ﻗﺪّﺱ ﺳﺮّﻩ(‬

‫ﻼ ﻣﻦ ﺩﻋﺎﺓ ﺍﳌﺴﻴﺤﻴﺔ ﻳﺴﻌﻮﻥ ﺍﱃ ﻧﺸﺮ ﺍﳌﺴﻴﺤﻴﺔ ﻭ ﺍﻟﺼﻬﺎﻳﻨﺔ ﺍﻟﻴﻬﻮﺩ‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﺇ ﹼﻥ ﻛ ﹼ‬
‫ﻳﺴﻌﻮﻥ ﺍﱃ ﻧﺸﺮ ﺍﻻﺩﻋﺎﺀﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﳊﺎﺧﺎﻣﺎﻬﺗﺎ ﻭ ﻛﻬﻨﺘﻬﺎ ﻭ ﺩﺍﺭ ﺍﻟﻨﺸﺮ – ﺍﳊﻘﻴﻘﺔ – ﰲ‬
‫ﺍﺳﺘﺎﻧﺒﻮﻝ ﻳﺴﻌﻰ ﺍﱃ ﻧﺸﺮ ﺍﻟﺪﻳﻦ ﺍﻻﺳﻼﻣﻲ ﻭ ﺇﻋﻼﺋﻪ ﺍﻣﺎ ﺍﳌﺎﺳﻮﻧﻴﻮﻥ ﻓﻔﻲ ﺳﻌﻲ ﻹﳏﺎﺀ ﻭ‬
‫ﺍﺯﺍﻟﺔ ﺍﻻﺩﻳﺎﻥ ﲨﻴﻌﺎ ﻓﺎﻟﻠﺒﻴﺐ ﺍﳌﻨﺼﻒ ﺍﳌﺘﺼﻒ ﺑﺎﻟﻌﻠﻢ ﻭ ﺍﻻﺩﺭﺍﻙ ﻳﻌﻲ ﻭ ﻳﻔﻬﻢ ﺍﳊﻘﻴﻘﺔ ﻭ‬
‫ﻳﺴﻌﻰ ﻟﺘﺤﻘﻴﻖ ﻣﺎ ﻫﻮ ﺣﻖ ﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﻭ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﰱ ﺇﻧﺎﻟﺔ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‬
‫ﺍﻟﺴﻌﺎﺩﺓ ﺍﻻﺑﺪﻳﺔ ﻭ ﻣﺎ ﻣﻦ ﺧﺪﻣﺔ ﺍﺟ ﹼﻞ ﻣﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﺳﺪﻳﺖ ﺍﱃ ﺍﻟﺒﺸﺮﻳّﺔ‪.‬‬

‫‪Baskı: İhlâs Gazetecilik A.Ş.‬‬
‫‪29 Ekim Cad. No: 23 Yenibosna-İSTANBUL‬‬
‫‪Tel: 0.212.454 30 00‬‬

‫‪-٣‬‬‫ﻗﺎﻝ ﺍﺑﻮ ﺑﺮﺯﺓ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﻮﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﺟﺐ ﳌﺎ ﺃﻧّﻪ ﲢﻀﺮ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ‪.‬‬
‫ﻧﻘﻞ ﻋﻦ ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﳏﻤّﺪ ﻣﻔﱵ ﺍﳊﻨﺎﺑﻠﺔ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﹼﻢ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﳊﺴﻨﻪ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺮﺍﻡ ﻭﻗﺪﻭﺓ ﺃﻫﻞ ﺍﻻﺳﻼﻡ‬
‫ﻷﻥ ﻋﻨﺪ ﺫﻟﻚ ﲢﻀﺮ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸّﻴﺦ ﺍﻟﻌﻼﹼﻣﺔ ﻳﻮﺳﻒ ﺍﻻﺑﺪﺍﻝ ﻭﺃﻣﺎ ﻣﺸﺎﻫﺪﺓ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻒ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﹼﻢ ﻓﻘﺪ ﺃﺧﱪﱐ ﺍﻟﺜﻘﺎﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻼﺡ ﺃﻧّﻪ ﺷﺎﻫﺪ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﻣﺮّﺍﺕ‬
‫ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﺍﻟﺸّﺮﻳﻒ ﻭﻋﻨﺪ ﺧﺘﻢ ﺭﻣﻀﺎﻥ ﻭﺑﻌﺾ ﺍﻻﺣﺎﺩﻳﺚ ﻓﻤﺎ ﻗﻴﻞ ﺇﻥ ﺣﻀﻮﺭﻩ ﺻﻠﹼﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﻏﲑ ﻣﺘﺼﻮﺭ ﻭﺍﻋﺘﻘﺎﺩﻩ ﺷﺮﻙ ﻭﻛﻔﺮ ﻣﺮﺩﻭﺩ ﻭﻛﻔﻰ ﺑﺮﺩّﻩ ﺗﺼﺮﻳﺢ ﻫﺆﻻﺀ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺮﺍﻡ ﻭﺃﻥ ﺍﻟﻘﻄﺐ ﻣﻦ ﺃﻣﺘﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﳝﻸ ﺍﻟﻜﻮﻥ ﺑﻮﺟﻮﺩﻩ ﻓﻬﺬﺍ ﻣﻦ‬
‫ﺑﺎﺏ ﺍﻭﱃ ﻷﻧّﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﻛﺎﻟﺸﻤﺲ ﻻ ﻣﺎﻧﻊ ﺍﻥ ﻳﺮﺍﻩ ﻛﺜﲑﻭﻥ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‬
‫ﻭﺍﻥ ﺍﻟﻌﻠﻢ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﺑﻪ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﺑﻼ ﻭﺍﺳﻄﺔ ﻭﻫﺬﺍ ﻋﻠﻤﻪ ﺻﻠﹼﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﺑﻮﺍﺳﻄﺔ ﺍﻃﻼﻋﻪ ﺗﻌﺎﱃ ﺍﻣﺎ ﻛﺸﻔﺎ ﺃﻭ ﻭﺣﻴﺎ ﺑﻮﺍﺳﻄﺔ ﺍﳌﻠﻚ ﺍﻟﻴﻪ ﺃﻭ ﺑﻐﲑ‬
‫ﻭﺍﺳﻄﺔ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻻﺣﺎﺩﻳﺚ ﻋﺮﺽ ﺃﻋﻤﺎﻝ ﺃﻣﺘﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﺃﻭ ﻋﺮﺽ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﻭﻛﻔﺎﻧﺎ ﺗﺼﺮﻳﺢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﺑﺬﻟﻚ ﻓﺎﻥ ﻗﺎﻝ ﻣﻦ‬
‫ﰲ ﻗﻠﺒﻪ ﺷﻚ ﻭﺭﻳﺐ ﺃﻧّﻪ ﻛﻴﻒ ﺍﳊﻜﻢ ﺑﻮﺟﻮﺏ ﺍﻟﻘﻴﺎﻡ ﻭﻻﺑﺪ ﻟﻠﻮﺟﻮﺏ ﻣﻦ ﺍﻟﻨﺺ ﻗﻠﻨﺎ ﻟﻌﻞ‬
‫ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﺍﺟﺐ ﻫﻬﻨﺎ ﺍﻛﺪ ﺍﳌﺴﺘﺤﺒﺎﺕ ﻭﺃﻓﻀﻠﻬﺎ ﻭﻗﺪ ﻳﻄﻠﻖ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﳌﺴﺘﺤﺒﺎﺕ ﻟﻠﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺤﺮﻳﺺ ﻭﺍﻻﻫﺘﻤﺎﻡ ﻛﻤﺎ ﰲ ﺍﻟﺰﻳﺎﺭﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﻷﻧّﻪ ﳌﺎ‬
‫ﺛﺒﺖ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺘﻌﻈﻴﻢ ﺑﺎﻟﺴﻨﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻓﻤﻦ ﺃﺣﻖ ﺑﺎﻟﺘﻌﻈﻴﻢ ﺳﻮﺍﻩ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ‪ .‬ﻭﺃﻣﺎ ﻬﻧﻴﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻓﻜﺎﻥ ﳌﺼﻠﺤﺔ ﺇﱃ ﺯﻣﺎﻥ ﻣﻌﲔ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻭﺍﻥ ﺗﻌﻈﻴﻤﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﱂ ﳚﺐ‬
‫ﻋﻠﻴﻨﺎ ﺍ ﹼﻻ ﺃﺩﺍﺀ ﳊﻘﻪ ﺍﻟﻌﻈﻴﻢ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﻓﻠﻪ ﺃﻥ ﻳﺴﻘﻂ ﺣﻘﻪ ﰲ ﺯﻣﺎﻥ ﳌﺼﻠﺤﺔ‬
‫ﻓﻜﺎﻥ ﻟﻪ ﺫﻟﻚ ﻻ ﻟﻨﺎ ﻓﺈﺫﺍ ﻬﻧﻰ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﰲ ﺯﻣﺎﻥ ﻭﱂ ﻳﻨﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﹼﻢ ﻋﻨﻪ ﰲ ﺯﻣﺎﻥ ﺁﺧﺮ ﻓﻜﻤﺎ ﺃﻥ ﻬﻧﻴﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻟﻪ ﺻﻠﹼﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﺛﺎﺑﺖ ﺑﺎﻟﺴﻨﺔ‪ .‬ﺳﻜﻮﺗﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﺇﺫﺍ ﻗﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻢ ﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﺍﻳﻀﺎ ﺛﺎﺑﺖ ﺑﺎﻟﺴﻨﺔ‪.‬‬

‫‪-٤‬‬‫ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ‬
‫ﷲ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ ﺍﻟ ﱠﺮﺣِﻴ ِﻢ‬
‫ِﺑﺴْـ ِﻢ ﺍ ِ‬
‫ﲔ‬
‫ﺤ ﱠﻤ ٍﺪ َﺳِّﻴ ِﺪ ﺍﹾﻟﻤُ ْﺮ َﺳِﻠ َ‬
‫ﻀﻌِﻴ ﹶﻔ ﹶﺔ ِﺑﻮُﺟﻮُ ِﺩ ﻣُ َ‬
‫ﷲ ﺍﱠﻟﺬِﻱ َﻧ ﱠﻮ َﺭ َﻭﹶﻗﻮﱠﻯ َﻫ ِﺬ ِﻩ ﹾﺍﻷُ ﱠﻣ ﹶﺔ ﺍﻟ ﱠ‬
‫ﺤ ْﻤ ُﺪ ِ ِ‬
‫ﹶﺍﹾﻟ َ‬
‫ﲔ*‬
‫ﰲ ﺍﻟ ِّﻄ ِ‬
‫ﺠ ِﺪ ﹲﻝ ﻣُْﻨ َﺪ ِﻣ ٌﺞ ِ‬
‫ﺝ ﺍﻟﻨﱡُﺒﻮﱠ ِﺓ َﻭ َﺟ َﻌﹶﻠﻪُ َﻧِﺒ ﱠﻲ ﹾﺍ َﻷْﻧِﺒﻴَﺎ ِﺀ * ﻭَﺁ َﺩﻡُ ﻣُْﻨ َ‬
‫ﷲ ﺗَﺎ َ‬
‫ﺴﻪُ ﺍ ُ‬
‫* ﺍﱠﻟﺬِﻱ ﹶﺃﹾﻟَﺒ َ‬
‫ﱃ‬
‫ﲔ * ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﱡﺑﻨَﺎ َﺗﺒَﺎ َﺭ َﻙ َﻭَﺗﻌَﺎ ﹶ‬
‫ﺻ ﹶﻄﻔﹶﺎ ُﻩ َﺣﺒِﻴﺒًﺎ ﹶﻃﺒِﻴﺒًﺎ ُﺧﺼُﻮﺻًﺎ ِﻣ ْﻦ َﺑْﻴ ِﻦ َﻫﺬﹶﺍ ﺍﹾﻟ ُﻌﻤُﻮ ِﻡ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ِﺍ ْ‬
‫ﺐ‬
‫ﺖ ِﺑ َﻤﺠِﻴِﺌ ِﻪ ﺍﹾﻟ ﹸﻜُﺘ ُ‬
‫ﲔ * َﻧ ﱠﻮ َﻫ ْ‬
‫ﲔ‪َ :‬ﻭﻣَﺎ ﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻙ ِﺇﻻﱠ َﺭ ْﺣ َﻤ ﹰﺔ ِﻟ ﹾﻠﻌَﺎﹶﻟ ِﻤ َ‬
‫ﺻ َﺪﻕُ ﺍﹾﻟﻘﹶﺎِﺋِﻠ َ‬
‫َﻭﻫُ َﻮ ﹶﺃ ْ‬
‫ﺕ‬
‫ﰐ ِﻣ ْﻦ َﺑ ْﻌﺪِﻱ ﺍ ْﺳ ُﻤ ُﻪ ﹶﺃ ْﺣ َﻤﺪُ * ﹶﻓﹶﺄﺷَﺎ َﺭ ْ‬
‫ﺸﺮًﺍ ِﺑ َﺮﺳُﻮ ٍﻝ َﻳ ﹾﺄ ِ‬
‫ﺼ َﻤ ِﺪ * َﻭﻣَُﺒ ِّ‬
‫ﺤ ِّﻲ ﺍﻟ ﱠ‬
‫ﺍﹾﻟﻤَُﻨ ﱠﺰﹶﻟﺔﹸ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﻚ ِﺑ ُﻤ ﹾﻘَﺘﻀَﻰ ﺍﹾﻟﻘﹶﺎِﺑِﻠَﻴ ِﺔ ِﺳﻮَﻯ ﹾﺍﻷُ ﱠﻣ ِﺔ‬
‫ﲔ * َﻭﹶﻟ ْﻢ َﻳَﺘ َﺪﱠﺑ ْﺮ ﹶﺫِﻟ َ‬
‫ﻀِﻠ َ‬
‫ﺸﻤُﻮ ِﻝ ﺍﹾﻟﻤُ ﹶﻔ ﱠ‬
‫ﱃ َﺗ ﹾﻔﻀِﻴِﻠ ِﻪ ِﺑ ُ‬
‫ِﺇ ﹶ‬
‫ﰲ‬
‫ﺼ َﻢ ﺍﹾﻟ َﻤﻸُ ﹾﺍ َﻷ ْﻋﻠﹶﻰ ِ‬
‫ﲔ * ِﺍ ْﺧَﺘ َ‬
‫ﲔ * ﹶﺃﻧﱠﻰ ﹶﻟﻬُﻢُ ﺍﻟ ِّﺬ ﹾﻛﺮَﻯ َﻭﹶﻗ ْﺪ ﺟَﺎ َﺀ ُﻫ ْﻢ َﺭﺳُﻮ ﹲﻝ ُﻣِﺒ ٌ‬
‫ﺤ ﱠﻤ ِﺪِّﻳ َ‬
‫ﺍﹾﻟ ُﻤ َ‬
‫ﺾ َﺗ ْﻌﺮِﻳ ِﻔ ِﻪ ِﺑ َﺮ ْﺳ ِﻤ ِﻪ * ِﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ِﺳ ﱠﺮ ُﺳﺠُﻮ ِﺩ ﺁ َﺩ َﻡ‬
‫ﱃ َﺑ ْﻌ ِ‬
‫ﺼ ِﻞ ﹾﺍ َﻷْﻧِﺒﻴَﺎ ُﺀ ِﺇ ﹶ‬
‫ﻏﹶﺎَﻳ ِﺔ َﻣْﺒﹶﻠ ِﻎ ِﻋ ﹾﻠ ِﻤ ِﻪ َﻭﹶﻟ ْﻢ َﻳ ِ‬
‫ﺏ‬
‫ﻚ َﻭُﻳ َﻌِّﻠ ُﻤ ُﻬ ُﻢ ﺍﹾﻟ ِﻜﺘَﺎ َ‬
‫ﺚ ﻓِﻴ ِﻬ ْﻢ َﺭﺳُﻮ ﹰﻻ ِﻣْﻨ ُﻬ ْﻢ َﻳﺘْﻠﻮُﺍ َﻋﹶﻠْﻴ ِﻬ ْﻢ ﺁﻳَﺎِﺗ َ‬
‫َﻭ َﺩ ْﻋ َﻮ ﹶﺓ ِﺇْﺑﺮَﺍﻫِﻴ َﻢ * َﺭﱠﺑﻨَﺎ ﻭَﺍْﺑ َﻌ ﹾ‬
‫ﺤﻜِﻴ ُﻢ * َﻧ ﱠﺰ َﻫﻪُ َﻣ ْﻮ ﹶﻻﻩُ َﻋﻤﱠﺎ ﻳَﻘ ُﻮ ﹸﻝ ﺍﻟ ﹼﻈﹶﺎِﻟﻤُﻮ ﹶﻥ *‬
‫ﺖ ﺍﹾﻟ َﻌﺰِﻳ ُﺰ ﺍﹾﻟ َ‬
‫ﻚ ﹶﺃْﻧ َ‬
‫ﺤ ﹾﻜ َﻤ ﹶﺔ َﻭﻳُ َﺰ ِﻛّﻴ ِﻬ ْﻢ ِﺇﱠﻧ َ‬
‫ﻭَﺍﹾﻟ ِ‬
‫ﻅ ﺍﹾﻟ َﻤﺼُﻮ ِﻥ‬
‫ﺤﻔﹸﻮ ِ‬
‫ﰲ ﺍﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﺍﹾﻟ َﻤ ْ‬
‫ﺴ َﻢ ِﺑﻌُ ْﻤ ِﺮ ِﻩ ِ‬
‫ﱃ‪َ :‬ﻭﻣَﺎ ﺻَﺎ ِﺣﺒُﻜﹸ ْﻢ ِﺑ َﻤﺠْﻨﻮُ ٍﻥ * ﹸﺛﻢﱠ ﹶﺃ ﹾﻗ َ‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ َﺗﻌَﺎ ﹶ‬
‫ﺸﺮَﺍِﺋ َﻊ ِﺑَﺘ ﹾﺄ ِﺧ ِﲑ ِﻩ ﺍﹾﻟﻔﹶﺎ ِﺧ ِﺮ *‬
‫* ﹶﻓَﺘ َﺪﱠﺑ ْﺮ َﺣﺒِﻴﺒِﻲ ﹶﻟ َﻌ ْﻤﺮُ َﻙ ِﺇﱠﻧ ُﻬ ْﻢ ﹶﻟﻔِﻲ َﺳ ﹾﻜ َﺮِﺗ ِﻬ ْﻢ َﻳ ْﻌ َﻤﻬُﻮ ﹶﻥ * َﺧَﺘ َﻢ ﺍﻟ ﱠ‬
‫ﰲ ﺍﻟ ﱡﺮْﺗَﺒ ِﺔ ﺍﹾﻟ َﻌ ْﺰ ِﻣﱠﻴ ِﺔ ﺍﹾﻟﻤُ ﹶﻘ ﱠﺪ ِﻡ * َﻭِﺇ ﹾﺫ‬
‫ﻚ ﻳَﺎ ﺟَﺎِﺑﺮُ * ﹶﻓِﻠﺬﹶﺍ َﺟ َﻌﹶﻠﻪُ ِ‬
‫ﷲ ﻧﻮُ َﺭ َﻧِﺒِّﻴ َ‬
‫َﻭﻛﹶﺎ ﹶﻥ ﹶﺃﻭﱠ ﹸﻝ ﻣَﺎ َﺧﹶﻠ َﻖ ﺍ ُ‬
‫ﺡ َﻭِﺇْﺑﺮَﺍﻫِﻴ َﻢ ﻭَﻣ ُﻮﺳَﻰ ﻭَﻋِﻴﺴَﻰ ﺍْﺑ ِﻦ َﻣ ْﺮَﻳ َﻢ * َﻋْﻴ ِﻦ‬
‫ﻚ َﻭ ِﻣ ْﻦ ﻧﻮُ ٍ‬
‫ﲔ ﻣِﻴﺜﹶﺎﹶﻗ ُﻬ ْﻢ َﻭ ِﻣْﻨ َ‬
‫ﹶﺃ َﺧ ﹾﺬﻧَﺎ ِﻣ َﻦ ﺍﻟﱠﻨِﺒِّﻴ َ‬
‫ﺤ ﱠﻤ ٌﺪ ﹶﺍﺑَﺎ ﹶﺃ َﺣ ٍﺪ ِﻣ ْﻦ ِﺭﺟَﺎِﻟ ﹸﻜ ْﻢ َﻭﹶﻟ ِﻜ ْﻦ‬
‫ﲔ * ﻣَﺎ ﻛﹶﺎ ﹶﻥ ُﻣ َ‬
‫ﹶﺍ ْﻋﻴَﺎ ِﻥ ﺍﹾﻟﻮُﺟﻮُ ِﺩ َﻭ َﻣ ْﺮ ﹶﻛ ِﺰ ﺩَﺍِﺋ َﺮ ِﺓ ﺍﹾﻟﻌَﺎ ِﺭِﻓ َ‬
‫ﺕ ﹾﺍ َﻷﻓﹶﺎ ِﺧ ِﺮ ﺍﱠﻟﺬِﻱ َﺟ َﻌ ﹶﻞ‬
‫ﻼﺫﹸ ﺍﻟﺴﱠﺎﺩَﺍ ِ‬
‫ﲔ * ِﺳ ﱡﺮ ﹶﺃ ْﺳﺮَﺍ ِﺭ ﺍﹾﻟ َﻤﻈﹶﺎ ِﻫ ِﺮ َﻭ َﻣ ﹶ‬
‫ﷲ َﻭﺧَﺎَﺗ َﻢ ﺍﻟﱠﻨِﺒِّﻴ َ‬
‫َﺭﺳُﻮ ﹶﻝ ﺍ ِ‬
‫ﻚ ﹶﻻ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ َﺣﺘﱠﻰ‬
‫ﻼ َﻭ َﺭِّﺑ َ‬
‫ﺤﻜِﻴ ِﻤ ِﻪ َﺗ ْﻌﻈِﻴﻤًﺎ * ﹶﻓ ﹶ‬
‫ﰲ َﺗ ْ‬
‫ﺻﺪُﻭ ِﺭ ﹶﺃ ْﻫ ِﻞ ﹾﺍ ِﻹﳝَﺎ ِﻥ ِ‬
‫ﺡ ُ‬
‫ﺸﺮَﺍ َ‬
‫ﷲ ﺍْﻧ ِ‬
‫ﺍُ‬
‫ﺴِّﻠﻤُﻮﺍ‬
‫ﺖ َﻭُﻳ َ‬
‫ﻀْﻴ َ‬
‫ﺴ ِﻬ ْﻢ َﺣ َﺮﺟًﺎ ِﻣﻤﱠﺎ ﹶﻗ َ‬
‫ﰲ ﹶﺃْﻧﻔﹸ ِ‬
‫ﺠ َﺮ َﺑْﻴَﻨ ُﻬ ْﻢ ﹸﺛﻢﱠ ﹶﻻ َﻳﺠِﺪﻭُﺍ ِ‬
‫ﺤ ِّﻜﻤُﻮ َﻙ ﻓِﻴﻤَﺎ َﺷ َ‬
‫ﻳُ َ‬
‫ﲔ‬
‫ﺼﺮِﻳ ِﺢ ﻭَﺍﻟﱠﺘْﺒِﻴ ِ‬
‫ﺠ ِﺔ َﻣ َﻊ ﺍﻟﱠﺘ ْ‬
‫ﲔ ﻗﹶﺎ ﹶﻝ ﹶﻟﻨَﺎ ُﻣﹶﻠ ِّﻘ ُﻦ ﺍﹾﻟﺤُ ﱠ‬
‫ﺐ َﻭﺳِﻴﹶﻠﺔﹸ ﺍﹾﻟﻤُ ﹾﺬِﻧِﺒ َ‬
‫ﺤﺒِﻴ ُ‬
‫ﺴﻠِﻴﻤًﺎ * َﻫﺬﹶﺍ ﺍﹾﻟ َ‬
‫َﺗ ْ‬
‫ﺴﻬُ ْﻢ ﺟَﺎﺅُ َﻙ‬
‫ﺚ ِﺑﹶﺄ ﹾﺫﻳَﺎِﻟ ِﻪ َﻭَﻧَﺘ َﻮﺧﱠﻰ َﺗ ﹾﻔﻬِﻴﻤًﺎ * َﻭﹶﻟ ْﻮ ﹶﺃﱠﻧ ُﻬ ْﻢ ِﺇ ﹾﺫ ﹶﻇﹶﻠﻤُﻮﺍ ﹶﺃْﻧﻔﹸ َ‬
‫ﺸﺒﱡ ﹸ‬
‫ﻒ ﺍﻟﺘﱠ َ‬
‫ِﻟَﻨ ْﻌﹶﻠ َﻢ ﹶﻛْﻴ َ‬

‫‪-٥‬‬‫ﲔ‬
‫ﺻ َ‬
‫ﷲ َﺗﻮﱠﺍﺑًﺎ َﺭﺣِﻴﻤًﺎ * ﻳَﺎ ﻗﹸ ﱠﺮ ﹶﺓ َﻋْﻴ ِﻦ ﺍﹾﻟﻌَﺎ ِ‬
‫ﷲ ﻭَﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ ﹶﻟﻬُﻢُ ﺍﻟ ﱠﺮﺳُﻮ ﹸﻝ ﹶﻟ َﻮ َﺟﺪُﻭﺍ ﺍ َ‬
‫ﻓﹶﺎ ْﺳَﺘ ْﻐ ﹶﻔﺮُﻭﺍ ﺍ َ‬
‫ﺠِﻠّﻴ ِﻪ ﹶﻛﻤَﺎ‬
‫ﱃ َﺗ َ‬
‫ﱏ * ﻧَﺎ ِﻇﺮًﺍ ِﺇ ﹶ‬
‫ﺏ ﹶﻗ ْﻮ َﺳْﻴ ِﻦ ﹶﺃ ْﻭ ﹶﺃ ْﺩ ﹶ‬
‫ﺤ ﱠﻖ ﻗﹶﺎ َ‬
‫ﺖ ﺍﹾﻟ َ‬
‫ﺖ ﺍﱠﻟﺬِﻱ ﻧَﺎ َﺩ ْﻣ َ‬
‫ﷲ ﹶﺃْﻧ َ‬
‫ﺐﺍِ‬
‫ﻳَﺎ َﺣﺒِﻴ َ‬
‫ﻑ‬
‫ﺴ ْﻮ َ‬
‫ﻚ َﻭﻓﹶﺎ ُﺀ َﻋ ْﻬ ٍﺪ َﻭﹶﻟ َ‬
‫ﲔ َﻳﻨَﺎﻟﹸ َ‬
‫ﺼﺮُ َﻙ َﻭﻣَﺎ ﹶﻃﻐَﻰ * ﹶﺃُﺗﺮَﺍ َﻙ ِﺣ َ‬
‫ﻍ َﺑ َ‬
‫ﻒ ﹶﺃﺭَﺍ َﺩ * ﻣَﺎ ﺯَﺍ ﹶ‬
‫ﹶﺃﺭَﺍ َﺩ َﻭ ﹶﻛْﻴ َ‬
‫ﰲ‬
‫ﺖ ِ‬
‫ﺏ ﺍﹾﻟ َﻤ ْﺮﺿَﻰ * َﻭﹶﺃْﻧ َ‬
‫ﱄ ﺍﹾﻟﻘﹸﻠﻮُ ِ‬
‫ﻚ ﺃﻭُ ِ‬
‫ﲔ ِﻻ ْﻣِﺘﺪَﺍ ِﺣ َ‬
‫ﻚ ﹶﻓَﺘ ْﺮﺿَﻰ * ﹶﺃَﺗْﻨﺴَﻰ ﺍﻟﻨﱠﺎ ِﺷِﺌ َ‬
‫ﻚ َﺭﱡﺑ َ‬
‫ُﻳ ْﻌﻄِﻴ َ‬
‫ﷲ‬
‫ﺤﻤُﻮﺩًﺍ * َﺣﻴﱠﺎ َﻙ ﺍ ُ‬
‫ﻚ َﻣﻘﹶﺎﻣًﺎ َﻣ ْ‬
‫ﻚ َﺭﱡﺑ َ‬
‫ﹸﻛ ِّﻞ ﺣَﺎﹶﻟ ٍﺔ َﻣ ﹾﻠﺤُﻮﻇﹰﺎ َﻣﺮْﻓ ُﻮﺩًﺍ ﹶﻻ َﺗﺰَﺍ ﹸﻝ َﻋﺴَﻰ ﹶﺃ ﹾﻥ َﻳْﺒ َﻌﹶﺜ َ‬
‫ﺖ ﺍﹾﻟﻐُ ﱠﻤ ﹶﺔ * ﹶﻓِﻠﻠﱠ ِﻪ‬
‫ﺸ ﹾﻔ َ‬
‫ﺖ ﹾﺍﻷُ ﱠﻣ ﹶﺔ َﻭ ﹶﻛ َ‬
‫ﺤ َ‬
‫ﺼْ‬
‫ﺖ ﹾﺍ َﻷﻣَﺎَﻧ ﹶﺔ َﻭَﻧ َ‬
‫ﺖ ﺍﻟ ِّﺮﺳَﺎﹶﻟ ﹶﺔ َﻭﹶﺃ ﱠﺩْﻳ َ‬
‫ِﺑﻤَﺎ َﻳﺴُ ﱡﺮ َﻙ * ﹶﻟ ﹶﻘ ْﺪ َﺑﻠﱠ ْﻐ َ‬
‫ﱃ ﹶﻟ ﹶﻘ ْﺪ ﺟَﺎ َﺀ ﹸﻛ ْﻢ‬
‫ﺤﻤِﻴ ِﻢ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎ ﹶ‬
‫ﺸﻔِﻴ ِﻖ ﺍﹾﻟ َ‬
‫ﺏ ﺍﻟ ﱠ‬
‫ﻀﻌِﻴ ﹶﻔ ِﺔ ﹶﺃ ْﺭ َﺣﻢُ ِﻣ َﻦ ﹾﺍ َﻷ ِ‬
‫ﻚ ﺍﻟ ﱠ‬
‫ﺖ ِﻷُ ﱠﻣِﺘ َ‬
‫َﺩ ﱡﺭ َﻙ ﹶﺃْﻧ َ‬
‫ﻑ َﺭﺣِﻴ ٌﻢ * ﹶﻓِﺈ ﹾﻥ‬
‫ﲔ َﺭ ُﺅ ٌ‬
‫ﺺ َﻋﹶﻠْﻴ ﹸﻜ ْﻢ ﺑِﺎﹾﻟﻤُ ْﺆ ِﻣِﻨ َ‬
‫ﺴﻜﹸ ْﻢ َﻋﺰِﻳ ٌﺰ َﻋﹶﻠْﻴ ِﻪ ﻣَﺎ َﻋِﻨﱡﺘ ْﻢ َﺣ ِﺮﻳ ٌ‬
‫َﺭﺳُﻮ ﹲﻝ ِﻣ ْﻦ ﹶﺃْﻧﻔﹸ ِ‬
‫ﺵ ﺍﹾﻟ َﻌﻈِﻴ ِﻢ‪.‬‬
‫ﺏ ﺍﹾﻟ َﻌ ْﺮ ِ‬
‫ﷲ ﹶﻻ ِﺇﹶﻟ َﻪ ِﺇﻻﱠ ﻫُ َﻮ َﻋﹶﻠْﻴ ِﻪ َﺗ َﻮﻛﱠ ﹾﻠﺖُ َﻭﻫُ َﻮ َﺭ ﱡ‬
‫ﺴِﺒ َﻲ ﺍ ُ‬
‫َﺗ َﻮﱠﻟﻮْﺍ ﹶﻓ ﹸﻘ ﹾﻞ َﺣ ْ‬
‫ﱴ َﺗﻨَﺎﻟﻮُﺍ َﺟﱠﻨ ﹰﺔ َﻭَﻧﻌِﻴﻤًﺎ‬
‫ﺴﻠِﻴﻤًﺎ * َﺣ ﱠ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِﻠّﻤﻮُﺍ َﺗ ْ‬
‫َ‬
‫ﰲ ﹾﺍ ﹶﻻ ِّﻭﹶﻟ ْﻪ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِﻠّﻤﻮُﺍ ِ‬
‫ﻀﹶﻠ ﹾﺔ * َ‬
‫ﻳَﺎ ﺍﹸ ﱠﻣ ﹰﺔ ِﺑَﻨِﺒِّﻴﻬَﺎ ُﻣَﺘ ﹶﻔ ِّ‬
‫ﰲ ﺍﻟﱠﺜﺎِﻧَﻴ ْﻪ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﻑ ﺍﻟ ﱠﺪﺍِﻧَﻴ ْﻪ * َ‬
‫ﺤ ﱠﻤ ْﺪ ِﺑﺎﹾﻟ ﹸﻘ ﹸﻄﻮ ِ‬
‫ﹸﺃ ﱠﻣ ﹾﺔ ُﻣ َ‬
‫ﰲ ﺍﻟﱠﺜﺎِﻟﹶﺜ ْﻪ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﺤ ﱠﻤ ْﺪ ِﺑﺎﹾﻟ ُﻌﹸﻠﻮ ْﻡ ُﻣَﺘ َﻮﺍ ِﺭﹶﺛ ْﻪ * َ‬
‫ﹸﺃ ﱠﻣ ﹾﺔ ُﻣ َ‬
‫ﰲ ﺍﻟ ﱠﺮﺍِﺑ َﻌ ْﻪ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﻚ َﻋﻠﹶﻰ ﺍﻟﱠﻨِﺒﻲ ُﻣَﺘَﺘﺎِﺑ َﻌ ْﻪ * َ‬
‫ﻼَﺗ ْ‬
‫ﺻﹶ‬
‫ِﺍ ْﺟ َﻌ ﹾﻞ َ‬
‫ﺴ ْﻪ‬
‫ﺨﺎ ِﻣ َ‬
‫ﰲ ﺍﹾﻟ َ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﺴ ْﻪ * َ‬
‫ﺼﻮ ﹸﻥ ﺍﹾﻟَﻴﺎِﺑ َ‬
‫ﻕ ﹶﻟﻪُ ﺍﹾﻟ ُﻐ ُ‬
‫َﻳﺎ َﻣ ْﻦ َﺗ َﻮ ﱠﺭ َ‬
‫ﺴﺎ ِﺩ َﺳ ْﻪ‬
‫ﰲ ﺍﻟ ﱠ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﺐ َﺩﺍ ِﺭ َﺳ ْﻪ * َ‬
‫ﺤِﺒﻴ ِ‬
‫ﹸﻛﻞﱡ ﺍﹾﻟ ُﻌﹸﻠﻮ ِﻡ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺴﺎِﺑ َﻌ ْﻪ‬
‫ﰲ ﺍﻟ ﱠ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﺻﺎِﺑ ِﻊ َﻧﺎِﺑ َﻌ ْﻪ * َ‬
‫ﹶﺍﹾﻟ َﻤﺎ ُﺀ ِﻣ ْﻦ َﺑْﻴ ِﻦ ﹾﺍ َﻷ َ‬
‫ﰲ ﺍﻟﱠﺜﺎ ِﻣَﻨ ْﻪ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﺸ ْﺮ ﺁ ِﻣْﻨﻪُ * َ‬
‫ﷲ ُﻳَﺒ ِّ‬
‫َﺟﺎ َﺀ ﺍْﺑ ُﻦ َﻋْﺒ ِﺪ ﺍ ْ‬
‫ﰲ ﺍﻟﱠﺘﺎ ِﺳ َﻌ ْﻪ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﺱ ﹶﻗ ْﺪ َﺳ َﻌﻰ * َ‬
‫ﻀ َﺮ ِﺓ ﺍﹾﻟ ﹸﻘ ْﺪ ِ‬
‫ﰲ َﺣ ْ‬
‫َﻭﻫُ َﻮ ﺍﱠﻟﺬِﻱ ِ‬
‫ﰲ ﺍﻟ َﻌﺎ ِﺷ َﺮ ْﻩ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ ِ‬
‫ﰲ َﺟِﺒﻴِﻨ ِﻪ َﻧﺎ ِﺷ َﺮ ْﻩ * َ‬
‫ﺤ ﱠﻤ ْﺪ ِ‬
‫ﹶﺃْﻧ َﻮﺍ ْﺭ ُﻣ َ‬
‫ﷲ َﻋ ﹶﻠ ْﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﻀ ِﻞ َﻣ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﰲ َﺑَﻴﺎ ِﻥ ﹶﻓ ْ‬
‫ﺼﻞﹲ ِ‬
‫ﹶﻓ ْ‬
‫ﷲ َﻋْﻨﻪُ َﻣ ْﻦ ﹶﺃْﻧ ﹶﻔ َﻖ ِﺩ ْﺭ َﻫﻤًﺎ َﻋﻠﹶﻰ ِﻗﺮَﺍ َﺀ ِﺓ َﻣ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺼ ِﺪّﻳ ُﻖ َﺭ ِ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺍﺑُﻮ َﺑ ﹾﻜ ٍﺮ ﺍﻟ ِّ‬

‫‪-٦‬‬‫ﷲ َﻋْﻨﻪُ َﻣ ْﻦ َﻋﻈﱠ َﻢ َﻣ ْﻮِﻟ َﺪ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺠﱠﻨ ِﺔ * َﻭﻗﹶﺎ ﹶﻝ ُﻋ َﻤ ُﺮ َﺭ ِ‬
‫ﰲ ﺍﹾﻟ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻛﹶﺎ ﹶﻥ َﺭِﻓﻴ ِﻘﻲ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َ‬
‫ﷲ َﻋْﻨﻪُ َﻣ ْﻦ ﹶﺃْﻧ ﹶﻔ َﻖ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﻼ َﻡ * َﻭﻗﹶﺎ ﹶﻝ ُﻋﹾﺜ َﻤﺎ ﹸﻥ َﺭ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃ ْﺣَﻴﺎ ﹾﺍ ِﻹ ْﺳ ﹶ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓ ﹶﻜﹶﺄﱠﻧ َﻤﺎ َﺷ ِﻬ َﺪ ﹶﻏ ْﺰ َﻭ ﹶﺓ َﺑ ْﺪ ٍﺭ َﻭﺣَُﻨْﻴ ٍﻦ *‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ِﺩ ْﺭ َﻫﻤًﺎ َﻋﻠﹶﻰ ِﻗﺮَﺍ َﺀ ِﺓ َﻣ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َﻭ ْﺟ َﻬ ُﻪ َﻣ ْﻦ َﻋﻈﱠ َﻢ َﻣ ْﻮِﻟ َﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﷲ َﻋْﻨﻪُ َﻭ ﹶﻛ ﱠﺮ َﻡ ﺍ ُ‬
‫ﺿ َﻲ ﺍ ُ‬
‫َﻭﻗﹶﺎ ﹶﻝ َﻋﻠﻲﱞ َﺭ ِ‬
‫ﺏ*‬
‫ﺴﺎ ٍ‬
‫ﺠﱠﻨ ﹶﺔ ِﺑ َﻐْﻴ ِﺮ ِﺣ َ‬
‫ﺝ ِﻣ َﻦ ﺍﻟ ﱡﺪْﻧﻴَﺎ ِﺇ ﹶﻻ ِﺑ ﹾﺎ ِﻻﳝَﺎ ِﻥ َﻭَﻳ ْﺪ ُﺧ ﹸﻞ ﺍﹾﻟ َ‬
‫ﺨ ُﺮ ُ‬
‫َﻭﻛﹶﺎ ﹶﻥ َﺳَﺒًﺒﺎ ِﻟ ِﻘ َﺮﺍ َﺀِﺗ ِﻪ ﹶﻻ َﻳ ْ‬
‫ﱄ ِﻣﹾﺜ ﹸﻞ َﺟَﺒ ِﻞ ﹸﺍ ُﺣ ٍﺪ ﹶﺫ َﻫًﺒﺎ ﹶﻓﹶﺄْﻧ ﹶﻔ ﹾﻘُﺘ ُﻪ‬
‫ﺕ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ِ‬
‫ﷲ َﻋْﻨﻪُ َﻭ ِﺩ ْﺩ ُ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﻱ َﺭ ِ‬
‫ﺼ ِﺮ ﱡ‬
‫ﺴ ُﻦ ﺍﹾﻟَﺒ ْ‬
‫َﻭﻗﹶﺎ ﹶﻝ َﺣ َ‬
‫ﷲ ِﺳﺮﱠ ُﻩ‬
‫ﺱﺍُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﻭﻗﹶﺎ ﹶﻝ ُﺟَﻨْﻴ ٌﺪ ﺍﹾﻟَﺒ ْﻐ َﺪﺍ ِﺩﻱ]‪ [١‬ﹶﻗ ﱠﺪ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َﻋﻠﹶﻰ ِﻗﺮَﺍ َﺀ ِﺓ َﻣ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ َﻋ ﱠﻈ َﻢ ﹶﻗ ْﺪ َﺭ ُﻩ ﹶﻓ ﹶﻘ ْﺪ ﹶﻓﺎ َﺯ ِﺑ ﹾﺎ ِﻻﳝَﺎ ِﻥ * َﻭﻗﹶﺎ ﹶﻝ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﻀ َﺮ َﻣ ْﻮِﻟ َﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫َﻣ ْﻦ َﺣ َ‬
‫ﷲ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ ِﺳﺮﱠ ُﻩ‪َ :‬ﻣ ْﻦ َﻫﱠﻴﹶﺄ ﹶﻃ َﻌﺎ ًﻣﺎ ِ َﻷ ْﺟ ِﻞ ِﻗ َﺮﺍ َﺀ ِﺓ َﻣ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺱﺍُ‬
‫ﻑ ﺍﹾﻟ ﹶﻜ ْﺮ ِﺧ ﱡﻲ]‪ [٢‬ﹶﻗ ﱠﺪ َ‬
‫َﻣ ْﻌ ُﺮﻭ ٌ‬
‫ﺨ َﺮ َﻭَﺗ َﻌ ﱠﻄ َﺮ َﺗ ْﻌ ِﻈﻴ ًﻤﺎ ِﻟ َﻤ ْﻮِﻟ ِﺪ‬
‫ﺲ َﺟ ِﺪﻳ ًﺪﺍ َﻭَﺗَﺒ ﱠ‬
‫َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ َﺟ َﻤ َﻊ ِﺇ ْﺧ َﻮﺍًﻧﺎ َﻭﹶﺍ ْﻭﹶﻗ َﺪ ِﺳ َﺮﺍ ًﺟﺎ َﻭﹶﻟِﺒ َ‬
‫ﲔ َﻭﻛﹶﺎ ﹶﻥ‬
‫ﱃ ِﻣ َﻦ ﺍﻟﱠﻨِﺒِّﻴ َ‬
‫ﷲ َﻳ ْﻮ َﻡ ﺍﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻣ َﻊ ﺍﹾﻟ ِﻔ ْﺮﹶﻗ ِﺔ ﹾﺍﻷُﻭ ﹶ‬
‫ﺸ َﺮ ُﻩ ﺍ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺣ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﻱ]‪َ [٣‬ﻣﺎ ِﻣ ْﻦ‬
‫ﺨ ُﺮ ﺍﻟ ِّﺪﻳ ِﻦ ﺍﻟ ﱠﺮﺍ ِﺯ ﱡ‬
‫ﺼ ِﺮ ِﻩ َﻭﹶﻓ ِﺮﻳ ُﺪ َﺩ ْﻫ ِﺮ ِﻩ ﹶﺍ ِﻹ َﻣﺎ ُﻡ ﹶﻓ ْ‬
‫ﲔ * َﻭﻗﹶﺎ ﹶﻝ َﻭ ِﺣﻴ ُﺪ َﻋ ْ‬
‫ﰲ ﹶﺍ َﻋﻠﹶﻰ ِﻋِّﻠِّﻴ َ‬
‫ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋﻠﹶﻰ ِﻣ ﹾﻠ ٍﺢ ﹶﺃ ْﻭ ُﺑ ٍّﺮ ﹶﺃ ْﻭ َﺷ ْﻲ ٍﺀ ﺁ َﺧ َﺮ ِﻣ َﻦ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺺ ﹶﻗ َﺮﹶﺃ َﻣ ْﻮِﻟ َﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺨ ٍ‬
‫َﺷ ْ‬
‫ﻚ ﺍﹾﻟ َﻤ ﹾﺄ ﹸﻛﻮ ِﻝ ﹶﻓِﺈﱠﻧ ُﻪ‬
‫ﺻ ﹶﻞ ِﺇﹶﻟْﻴ ِﻪ ِﻣ ْﻦ ﹶﺫِﻟ َ‬
‫ﰲ ﹸﻛ ِّﻞ َﺷ ْﻲ ٍﺀ * َﻭ َ‬
‫ﺕ ﻓِﻴ ِﻪ ﺍﹾﻟَﺒ َﺮ ﹶﻛﺔﹸ َﻭ ِ‬
‫ﺕ ِﺇ ﹶﻻ ﹶﻇ َﻬ َﺮ ْ‬
‫ﺍﹾﻟ َﻤ ﹾﺄ ﹸﻛﻮ ﹶﻻ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺉ َﻣ ْﻮِﻟ ُﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﷲ ِﻵ ِﻛِﻠ ِﻪ * َﻭِﺇ ﹾﻥ ﹸﻗ ِﺮ َ‬
‫ﺴَﺘ ِﻘ ﱡﺮ َﺣﺘﱠﻰ َﻳ ْﻐ ِﻔ َﺮ ﺍ ُ‬
‫ﺏ َﻭ ﹶﻻ َﻳ ْ‬
‫ﻀ ﹶﻄ ِﺮ ُ‬
‫َﻳ ْ‬
‫ﺝ ِﻣْﻨﻪُ‬
‫ﻒ ُﻧﻮ ٍﺭ َﻭ َﺭ ْﺣ َﻤ ٍﺔ * َﻭ َﺧ َﺮ َ‬
‫ﻚ ﺍﹾﻟ َﻤﺎ ِﺀ َﺩ َﺧ ﹶﻞ ﹶﻗ ﹾﻠَﺒ ُﻪ ﹶﺃﹾﻟ ُ‬
‫ﺏ ِﻣ ْﻦ ﹶﺫِﻟ َ‬
‫َﻭ َﺳﻠﱠ َﻢ َﻋﻠﹶﻰ َﻣﺎ ٍﺀ ﹶﻓ َﻤ ْﻦ َﺷ ِﺮ َ‬
‫ﺏ * َﻭ َﻣ ْﻦ ﹶﻗ َﺮﹶﺃ َﻣ ْﻮِﻟ َﺪ ﺍﻟﱠﻨِﺒ ِّﻲ‬
‫ﺕ ﺍﹾﻟ ﹸﻘﹸﻠﻮ ُ‬
‫ﺐ َﻳ ْﻮ َﻡ َﺗ ُﻤﻮ ُ‬
‫ﻚ ﺍﹾﻟ ﹶﻘ ﹾﻠ ُ‬
‫ﺕ ﹶﺫِﻟ َ‬
‫ﻒ ِﻏ ٍّﻞ َﻭ ِﻋﱠﻠ ٍﺔ َﻭ ﹶﻻ َﻳ ُﻤﻮ ُ‬
‫ﹶﺃﹾﻟ ُ‬
‫ﻚ ﺍﻟ ﱠﺪ َﺭﺍ ِﻫ َﻢ‬
‫ﻂ ِﺗ ﹾﻠ َ‬
‫ﺖ ﹶﺃ ْﻭ ﹶﺫ َﻫًﺒﺎ َﻭ َﺧﹶﻠ ﹶ‬
‫ﻀ ٍﺔ ﹶﻛﺎَﻧ ْ‬
‫ﺴ ﹸﻜﻮ ﹶﻛ ٍﺔ ِﻓ ﱠ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋﻠﹶﻰ َﺩ َﺭﺍ ِﻫ َﻢ َﻣ ْ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َ‬
‫ﷲ‬
‫ﺻﻠﹼﻰ ﺍ ُ‬
‫ﻍ َﻳ ُﺪ ُﻩ ِﺑَﺒ َﺮ ﹶﻛ ِﺔ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺻﺎ ِﺣُﺒ َﻬﺎ َﻭ ﹶﻻ َﺗ ﹾﻔ ُﺮ ﹸ‬
‫ﺖ ﻓِﻴﻬَﺎ ﺍﹾﻟَﺒ َﺮ ﹶﻛﺔﹸ َﻭ ﹶﻻ َﻳ ﹾﻔَﺘ ِﻘ ُﺮ َ‬
‫ِﺑ َﻐْﻴ ِﺮ َﻫﺎ َﻭﹶﻗ َﻌ ْ‬
‫ﷲ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ]‪َ * [٤‬ﻣ ْﻦ َﺟ َﻤ َﻊ ِﻟ َﻤ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﲪ ُﻪ ﺍ ُ‬
‫ﺸﺎِﻓ ِﻌ ﱡﻲ َﺭ َ‬
‫َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﻭﻗﹶﺎ ﹶﻝ ﹾﺍ ِﻹ َﻣﺎ ُﻡ ﺍﻟ ﱠ‬
‫ﰲ ﺑﻐﺪﺍﺩ‬
‫ﰲ ﺳﻨﺔ ‪ ٢٩٨‬ﻫـ‪ ٩١٠] .‬ﻡ‪ِ [.‬‬
‫)‪ (١‬ﺟﻨﻴﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺗﻮ ِ‬
‫ﰲ ﺑﻐﺪﺍﺩ‬
‫)‪ (٢‬ﻣﻌﺮﻭﻑ ﺍﻟﻜﺮﺧﻲ ﻣﺮﺷﺪ ﺍﻟﺴﺮﻱ ﺍﻟﺴﻘﻄﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٢٠٠‬ﻫـ‪ ٨١٦] .‬ﻡ‪ِ [.‬‬
‫ﰲ ﻫﺮﺍﺕ‬
‫)‪ (٣‬ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﳏﻤﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٠٦‬ﻫـ‪ ١٢٠٩] .‬ﻡ‪ِ [.‬‬
‫ﰲ ﺍﻟﻘﺎﻫﺮﺓ‬
‫)‪ (٤‬ﳏﻤﺪ ﺑﻦ ﺍﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٢٠٤‬ﻫـ‪ ٨٢٠] .‬ﻡ‪ِ [.‬‬

‫‪-٧‬‬‫ﺻﺎ َﺭ َﺳَﺒًﺒﺎ ِﻟ ِﻘ َﺮﺍ َﺀِﺗ ِﻪ َﺑ َﻌﹶﺜ ُﻪ‬
‫ﺴﺎًﻧﺎ َﻭ َ‬
‫َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺇ ْﺧ َﻮﺍًﻧﺎ َﻭ َﻫﱠﻴﹶﺄ ﹶﻃ َﻌﺎ ًﻣﺎ َﻭﹶﺃ ْﺧﹶﻠﻰ َﻣ ﹶﻜﺎًﻧﺎ َﻭ َﻋ ِﻤ ﹶﻞ ِﺇ ْﺣ َ‬
‫ﺕ ﺍﻟﱠﻨ ِﻌﻴ ِﻢ * َﻭﻗﹶﺎ ﹶﻝ‬
‫ﰲ َﺟﱠﻨﺎ ِ‬
‫ﲔ َﻭَﻳ ﹸﻜﻮ ﹸﻥ ِ‬
‫ﺤ َ‬
‫ﺼﺎِﻟ ِ‬
‫ﺸ َﻬ َﺪﺍ ِﺀ ﻭَﺍﻟ ﱠ‬
‫ﲔ ﻭَﺍﻟ ﱡ‬
‫ﺼ ِّﺪﻳ ِﻘ َ‬
‫ﷲ َﻳ ْﻮ َﻡ ﺍﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻣ َﻊ ﺍﻟ ِّ‬
‫ﺍُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺿ ًﻌﺎ ُﻳ ﹶﻘ َﺮﺃﹸ ﻓِﻴ ِﻪ َﻣ ْﻮِﻟ ُﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺼ َﺪ َﻣ ْﻮ ِ‬
‫ﷲ ِﺳﺮﱠ ُﻩ َﻣ ْﻦ ﹶﻗ َ‬
‫ﺱﺍ ُ‬
‫ﺴ ﹶﻘ ِﻄ ﱡﻲ]‪ [١‬ﹶﻗ ﱠﺪ َ‬
‫ﻱ ﺍﻟ ﱠ‬
‫ﺴ ِّﺮ ﱡ‬
‫ﺍﻟ ِّ‬
‫ﺤﱠﺒ ِﺔ ﺍﻟﱠﻨِﺒ ِّﻲ‬
‫ﺿ َﻊ ِﺇ ﱠﻻ ِﻟ َﻤ َ‬
‫ﻚ ﺍﹾﻟ َﻤ ْﻮ ِ‬
‫ﺼ َﺪ ﹶﺫِﻟ َ‬
‫ﺠﱠﻨ ِﺔ ِ َﻷﻧﱠ ُﻪ َﻣﺎ ﹶﻗ َ‬
‫ﺽ ﺍﹾﻟ َ‬
‫ﺿ ﹰﺔ ِﻣ ْﻦ ِﺭَﻳﺎ ِ‬
‫ﺼ َﺪ َﺭ ْﻭ َ‬
‫َﻭ َﺳﻠﱠ َﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻗ َ‬
‫ﰲ‬
‫ﲏ ﻛﹶﺎ ﹶﻥ َﻣ ِﻌﻲ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ) َﻣ ْﻦ ﹶﺃ َﺣﱠﺒ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َ‬

‫ﷲ ِﺳ ﱠﺮ ُﻩ َﻭَﻧ ﱠﻮ َﺭ‬
‫ﺱﺍُ‬
‫ﺴُﻴﻮ ِﻃ ﱡﻲ]‪ [٢‬ﹶﻗ ﱠﺪ َ‬
‫ﻼ ﹸﻝ ﺍﻟ ِّﺪﻳ ِﻦ ﺍﻟ ﱡ‬
‫ﲔ ﹶﺍ ِﻹ َﻣﺎ ُﻡ َﺟ ﹶ‬
‫ﺠﱠﻨ ِﺔ( * َﻭﻗﹶﺎ ﹶﻝ ُﺳ ﹾﻠ ﹶﻄﺎ ﹸﻥ ﺍﹾﻟ َﻌﺎ ِﺭِﻓ َ‬
‫ﺍﹾﻟ َ‬
‫ﺤﱠﻠ ٍﺔ‬
‫ﺠ ٍﺪ ﹶﺃ ْﻭ َﻣ َ‬
‫ﺴِ‬
‫ﺖ ﹶﺃ ْﻭ َﻣ ْ‬
‫ﺸ َﻤﺎِﺋ ِﻞ َﻣﺎ ِﻣ ْﻦ َﺑْﻴ ٍ‬
‫ﺡ ﺍﻟ ﱠ‬
‫ﰲ َﺷ ْﺮ ِ‬
‫ﺴ ﱠﻤﻰ ِﺑﺎﹾﻟ َﻮ َﺳﺎِﺋ ِﻞ ِ‬
‫ﰲ ِﻛَﺘﺎِﺑ ِﻪ ﺍﹾﻟ ُﻤ َ‬
‫ﺿ ِﺮ َﳛ ُﻪ ِ‬
‫َ‬
‫ﺠ َﺪ‬
‫ﺴِ‬
‫ﺖ ﹶﺃ ِﻭ ﺍﹾﻟ َﻤ ْ‬
‫ﻚ ﺍﹾﻟَﺒْﻴ َ‬
‫ﻼِﺋ ﹶﻜﺔﹸ ﹶﺫِﻟ َ‬
‫ﺖ ﺍﹾﻟ َﻤ ﹶ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺇ ﱠﻻ َﺣ ﱠﻔ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺉ ِﻓﻴ ِﻪ َﻣ ْﻮِﻟ ُﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﹸﻗ ِﺮ َ‬
‫ﱃ ِﺑﺎﻟ ﱠﺮ ْﺣ َﻤ ِﺔ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﻚ ﺍﹾﻟ َﻤﻜﹶﺎ ِﻥ َﻭ َﻋ ﱠﻤ ُﻬ ُﻢ ﺍ ُ‬
‫ﻼِﺋ ﹶﻜﺔﹸ َﻋﻠﹶﻰ ﹶﺃ ْﻫ ِﻞ ﹶﺫِﻟ َ‬
‫ﺖ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺻﱠﻠ ِ‬
‫ﺤﱠﻠ ﹶﺔ َﻭ َ‬
‫ﹶﺃ ِﻭ ﺍﹾﻟ َﻤ َ‬
‫ﲏ ِﺟْﺒ َﺮﺍِﺋﻴ ﹶﻞ َﻭ ِﻣﻴ ﹶﻜﺎﺋِﻴ ﹶﻞ َﻭِﺇ ْﺳ َﺮﺍِﻓﻴ ﹶﻞ َﻭ َﻋ ْﺰ َﺭﺍِﺋﻴ ﹶﻞ‬
‫ﺿ َﻮﺍ ِﻥ * َﻭﹶﺃ ﱠﻣﺎ ﺍﹾﻟ ُﻤ ﹶﻄ ﱠﻮﻗ ُﻮ ﹶﻥ ِﺑﺎﻟﱡﻨﻮ ِﺭ َﻳ ْﻌ ِ‬
‫ﻭَﺍﻟ ِّﺮ ْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺼﻠﱡﻮ ﹶﻥ َﻋﻠﹶﻰ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ َﺳَﺒًﺒﺎ ِﻟ ِﻘ َﺮﺍ َﺀ ِﺓ َﻣ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﻼ ُﻡ ﹶﻓِﺈﱠﻧ ُﻬ ْﻢ ُﻳ َ‬
‫ﺴﹶ‬
‫َﻋﹶﻠْﻴ ِﻬ ُﻢ ﺍﻟ ﱠ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺇ ﱠﻻ َﺭﹶﻓ َﻊ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﰲ َﺑْﻴِﺘ ِﻪ َﻣ ْﻮِﻟ َﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺴِﻠ ٍﻢ ﹶﻗ َﺮﹶﺃ ِ‬
‫ﻀﺎ‪َ :‬ﻣﺎ ِﻣ ْﻦ ُﻣ ْ‬
‫َﻭ َﺳﻠﱠ َﻢ * َﻭﻗﹶﺎ ﹶﻝ ﹶﺃْﻳ ً‬
‫ﺾ‬
‫ﺕ ﻭَﺍﹾﻟُﺒ ْﻐ َ‬
‫ﺕ ﻭَﺍﹾﻟَﺒِﻠﱠﻴﺎ ِ‬
‫ﻕ َﻭﹾﺍﻵﹶﻓﺎ ِ‬
‫ﻕ ﻭَﺍﹾﻟ َﻐ ْﺮ َ‬
‫ﺤ ْﺮ َ‬
‫ﻂ ﻭَﺍﹾﻟ َﻮَﺑﺎ َﺀ ﻭَﺍﹾﻟ َ‬
‫ﺤﹶ‬
‫ﱃ ﹶﺍﹾﻟ ﹶﻘ ْ‬
‫ﷲ ُﺳْﺒﺤَﺎَﻧﻪُ َﻭَﺗﻌَﺎ ﹶ‬
‫ﺍُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺕ َﻫ ﱠﻮ ﹶﻥ ﺍ ُ‬
‫ﺖ ﹶﻓِﺈﺫﹶﺍ َﻣﺎ َ‬
‫ﻚ ﺍﹾﻟَﺒْﻴ ِ‬
‫ﺹ َﻋ ْﻦ ﹶﺃ ْﻫ ِﻞ ﹶﺫِﻟ َ‬
‫ﺼﻮ َ‬
‫ﺴﻮ ِﺀ ﻭَﺍﻟﻠﱡ ُ‬
‫ﺴ َﺪ َﻭ َﻋْﻴ َﻦ ﺍﻟ ﱡ‬
‫ﺤَ‬
‫ﻭَﺍﹾﻟ َ‬
‫ﻚ ُﻣ ﹾﻘَﺘ ِﺪ ٍﺭ * ﹶﻓ َﻤ ْﻦ ﹶﺃ َﺭﺍ َﺩ َﺗ ْﻌ ِﻈﻴ َﻢ‬
‫ﻕ ِﻋْﻨ َﺪ َﻣِﻠﻴ ٍ‬
‫ﺻ ْﺪ ٍ‬
‫ﰲ َﻣ ﹾﻘ َﻌ ِﺪ ِ‬
‫ﺏ ُﻣْﻨ ﹶﻜ ٍﺮ َﻭَﻧ ِﻜ ٍﲑ َﻭَﻳ ﹸﻜﻮ ﹸﻥ ِ‬
‫َﺟ َﻮﺍ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻳ ﹾﻜﻔِﻴ ِﻪ َﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ْﺪ ُﺭ * َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ِﻋْﻨ َﺪﻩُ َﺗ ْﻌ ِﻈﻴ ُﻢ َﻣ ْﻮِﻟ ِﺪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َﻣ ْﻮِﻟ ِﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺤﱠﺒ ِﺔ ﹶﻟﻪُ‬
‫ﰲ ﺍﹾﻟ َﻤ َ‬
‫ﺤ ﱠﺮ ْﻙ ﹶﻗ ﹾﻠُﺒ ُﻪ ِ‬
‫ﰲ َﻣ ْﺪ ِﺣ ِﻪ ﹶﻟ ْﻢ ُﻳ َ‬
‫ﺕ ﹶﻟﻪُ ﺍﻟ ﱡﺪْﻧﻴَﺎ ِ‬
‫ﻸ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻟ ْﻮ َﻣ ْ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺍﻟَّﻨِﺒ ِّﻲ َ‬
‫ﺺ‬
‫ﻑ ﹶﻗ ْﺪ َﺭ ُﻩ َﻭ ِﻣ ْﻦ ﹶﺃ َﺧ ِّ‬
‫ﷲ َﻭِﺇﱠﻳﺎ ﹸﻛ ْﻢ ِﻣ ﱠﻤ ْﻦ ُﻳ َﻌ ِّﻈ ُﻤ ُﻪ َﻭَﻳ ْﻌ ِﺮ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﺟ َﻌﹶﻠَﻨﺎ ﺍ ُ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َ‬
‫ﺤ ﱠﻤ ٍﺪ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ‬
‫ﷲ َﻋﻠﹶﻰ َﺳِّﻴ ِﺪَﻧﺎ ُﻣ َ‬
‫ﺻﱠﻠﻰ ﺍ ُ‬
‫ﲔ * َﻭ َ‬
‫ﺏ ﺍﹾﻟ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﲔ ﻳَﺎ َﺭ ﱠ‬
‫ﺤِّﺒﻴ ِﻪ َﻭﹶﺃْﺗَﺒﺎ ِﻋ ِﻪ ﺁ ِﻣ َ‬
‫ﺹ ُﻣ ِ‬
‫َﺧﺎ ِّ‬
‫ﱃ َﻳ ْﻮ ِﻡ ﺍﻟ ِّﺪﻳ ِﻦ‪.‬‬
‫ﲔ ِﺇ ﹶ‬
‫ﺤِﺒ ِﻪ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺻْ‬
‫َﻭ َ‬
‫ﺴﻠِﻴﻤًﺎ * َﺣﺘﱠﻰ َﺗَﻨﺎﻟ ُﻮﺍ َﺟﱠﻨ ﹰﺔ َﻭَﻧ ِﻌﻴ ًﻤﺎ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ َﺗ ْ‬
‫َ‬
‫ﰲ ﺑﻐﺪﺍﺩ‬
‫)‪ (١‬ﺍﻟﺴﺮﻱ ﺍﻟﺴﻘﻄﻲ ﻣﺮﺷﺪ ﺟﻨﻴﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ٢٥١‬ﻫـ‪ ٨٦٥] .‬ﻡ‪ِ [.‬‬
‫ﰲ ﺍﻟﻘﺎﻫﺮﺓ‬
‫)‪ (٢‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٩١١‬ﻫـ‪ ١٥٠٥] .‬ﻡ‪ِ [.‬‬

‫‪-٨‬‬‫ﻀﹸﻠ ُﻪ َﻋﹶﻠْﻴَﻨﺎ‬
‫ﻱ * ﹶﻟ ْﻢ َﻳ َﺰ ﹾﻝ ﹶﻓ ْ‬
‫ﺤ ﱠﻤ ٌﺪ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﱄ َﻧِﺒﻲﱞ ِﺍ ْﺳ ُﻤ ُﻪ ُﻣ َ‬
‫ِ‬
‫ﻱ * ﹶﻏ ًﺪﺍ ِﻣ ْﻦ َﻧﺎ ِﺭ ﺍﹾﻟ ﹶﻘ ِﻮَﻳﺎ‬
‫ﻫُ َﻮ َﻧِﺒِّﻴﻲ ﻫُ َﻮ َﺷ ِﻔﻴ ِﻌﻲ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺏ ﺍﹾﻟَﺒ ِﺮَﻳﺎ‬
‫ﺼ ُﻪ َﺭ ﱡ‬
‫ﻱ * َﺧ ﱠ‬
‫ﺲ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺸ ْﻤ ِ‬
‫ُﻧﻮ ُﺭ ﺍﹾﻟَﺒ ِﻬ ِّﻲ ِﻣ َﻦ ﺍﻟ ﱠ‬
‫ﻀَﻴﺎ‬
‫ﻱ * َﻭﹶﻟ ُﻪ َﻭ ْﺟ ٌﻪ ُﻣ ِ‬
‫ﻀِﻠ ِﻪ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺨ ﹶﻞ ِﺑ ﹶﻔ ْ‬
‫ﹶﺃْﻧ ﹶﻄ َﻖ ﺍﻟﱠﻨ ْ‬
‫ﻱ * ﻭَﺍ ْﺭَﺗ ﹶﻘﻰ َﺳْﺒ ًﻌﺎ َﻋِﻠَﻴﺎ‬
‫ﺴ َﻤﺎ ِﺀ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﻕ ﺍﻟ ﱠ‬
‫ﹶﻗ ْﺪ َﺭﹶﻗﻰ ﹶﻓ ْﻮ َ‬
‫ﺤ َﻤﱠﻴﺎ‬
‫ﺶ ﺍﹾﻟ ُ‬
‫ﺠْﻴ ُ‬
‫ﻱ * َﻭ َﺳ ﹶﻘﻰ ﺍﹾﻟ َ‬
‫َﻧَﺒ َﻊ ﺍﹾﻟ َﻤﺎ ُﺀ ِﻣ ْﻦ ﹶﻛ ِّﻔ ِﻪ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺐ ﹶﺃْﻧ َﻮ ِﺭَﻳﺎ‬
‫ﺤ َﻮﺍ ِﺟ ُ‬
‫ﻱ * ﻭَﺍﹾﻟ َ‬
‫ﻒ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺴْﻴ ٍ‬
‫ﲎ ﹶﻛ َ‬
‫ﹶﺃْﻧ ﹸﻔ ُﻪ ﹶﺍ ﹾﻗ َ‬
‫ﺤِﻠَﻴﺎ‬
‫ﻱ * ﻭَﺍﹾﻟ ُﻌُﻴﻮ ﹸﻥ ﹾﺍ َﻷ ﹾﻛ َ‬
‫َﺧ ﱡﺪ ُﻩ ﹶﻛﺎﹾﻟ َﻮ ْﺭ ِﺩ ﹾﺍ ﹶﻻ ْﺣ َﻤ ِﺮ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﻱ * ِﺷْﺒ ُﻪ ﹶﻟْﻴ ٍﻞ ﹶﺃ ْﻋَﺘ ِﻤَﻴﺎ‬
‫ﺲ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺴ ﹾﻠ ٌ‬
‫َﺷ ْﻌ ُﺮ ُﻩ ﹶﺃ ْﺩ َﻋ ُﺞ ُﻣ َ‬
‫ﻱ * ِﺷْﺒ ُﻪ َﺧﺎَﺗ ٍﻢ َﺟ ْﻌ ﹶﻔ ِﺮَﻳﺎ‬
‫ﺻ ِﻐ ٌﲑ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺿْﻴ ٌﻖ َ‬
‫ﹶﻓ ُﻤ ُﻪ َ‬
‫ﺠ ِﺮَﻳﺎ‬
‫ﻀﻪ ﹶﺃ ْﺣ َ‬
‫ﻱ * ِﺷْﺒ ُﻪ ِﻓ ﱠ‬
‫ﺾ ُﻣْﻨ َﻌ ٌﻢ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺴ ُﻤ ُﻪ ﹶﺃْﺑَﻴ ُ‬
‫ِﺟ ْ‬
‫ﺠﺎ ِﻫِﻠَﻴﺎ‬
‫ﻱ * ِﻣ ْﻦ ﹸﻛ ﹸﻔﻮ ِﺭ ﺍﹾﻟ َ‬
‫ﺶ َﻭ ِﺧْﻴ ٌﻢ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺸ َ‬
‫ﺕ َﻋ َ‬
‫َﻋْﻨ ﹶﻜُﺒﻮ ٌ‬
‫ﺠ َﺮ ﹶﻛَﻴﺎ‬
‫ﱐ ﺍﹾﻟ َﻬ ْ‬
‫ﻱ * َﻭ ﹶﻛ َﻮﺍ ِ‬
‫ﺤِﺒﻴِﺒﻲ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫َﺯﺍ َﺩ َﺷ ْﻮِﻗﻲ ِﻟ َ‬
‫ﺠﱠﻨِﺘَﻴﺎ‬
‫ﺿﺎ ﻭَﺍﹾﻟ َ‬
‫ﻱ * ِﺑﺎﻟ ِّﺮ َ‬
‫ﺻﱠﻠﻰ َﻋﹶﻠْﻴ ِﻪ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﹶﻓﺎ َﺯ َﻣ ْﻦ َ‬
‫ﻀَﻴﺎ‬
‫ﻱ * َﻋﻠﹶﻰ َﺭ ﹾﻏ ِﻢ ﺍﻟ ﱠﺮﺍِﻓ ِ‬
‫ﺤﺎِﺑ ِﻪ َﺟ ْﻤ ًﻌﺎ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﺻَ‬
‫ﺽ َﻋ ْﻦ ﹶﺃ ْ‬
‫َﻭﺍ ْﺭ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﷲ َﻋْﻨﻪُ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍ ِ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﻚ َﺭ ِ‬
‫ﺲ ْﺑ ِﻦ َﻣﺎِﻟ ٍ‬
‫َﻭ َﻋ ْﻦ ﹶﺃَﻧ ِ‬

‫ﺱ ُﺧ ُﺮﻭ ًﺟﺎ ِﺇﺫﹶﺍ ُﺑ ِﻌﹸﺜﻮﺍ َﻭﹶﺃﻧَﺎ ﹶﻗﺎِﺋ ُﺪ ُﻫ ْﻢ ِﺇﺫﹶﺍ َﻭ ﹶﻓ ُﺪﻭﺍ َﻭﹶﺃﻧَﺎ َﺧ ِﻄﻴُﺒ ُﻬ ْﻢ ِﺇﺫﹶﺍ‬
‫َﻭ َﺳﻠﱠ َﻢ )ﹶﺃﻧَﺎ ﹶﺃ ﱠﻭ ﹸﻝ ﺍﻟﱠﻨﺎ ِ‬
‫ﺢ‬
‫ﺴﻮﺍ‪ ،‬ﺍﹾﻟ ﹶﻜ َﺮﺍ َﻣ ﹸﺔ ﻭَﺍﹾﻟ َﻤ ﹶﻔﺎِﺗﻴ ُ‬
‫ﺸ ُﺮ ُﻫ ْﻢ ِﺇﺫﹶﺍ ﹶﺃِﻳ ُ‬
‫ﺴﻮﺍ َﻭﹶﺃﻧَﺎ ُﻣَﺒ ِّ‬
‫ﺸ ِﻔ ُﻌ ُﻬ ْﻢ ِﺇﺫﹶﺍ ُﺣِﺒ ُ‬
‫ﺴَﺘ ْ‬
‫ﺼُﺘﻮﺍ َﻭﹶﺃﻧَﺎ ُﻣ ْ‬
‫ﹶﺃْﻧ َ‬
‫ﻒ َﺧﺎ ِﺩ ٍﻡ ﹶﻛﹶﺄﱠﻧ ُﻬ ْﻢ َﺑ ْﻴﺾٌ‬
‫ﻑ َﻋ ﹶﻠ ﱠﻲ ﹶﺃﹾﻟ ُ‬
‫ِﺣﻴَﻨِﺌ ٍﺬ ِﺑَﻴ ِﺪﻱ َﻭﹶﺃﻧَﺎ ﹶﺃ ﹾﻛ َﺮ ُﻡ َﻭﹶﻟ ِﺪ ﺁ َﺩ َﻡ َﻋﻠﹶﻰ َﺭِّﺑﻲ‪َ ،‬ﻳ ﹸﻄﻮ ُ‬

‫ﺸﻮ ِﺭ( * َﻭ َﻋ ْﻦ ُﺟَﺒْﻴ ِﺮ‬
‫ﺚ ﻭَﺍﻟﱡﻨ ُ‬
‫ﱃ َﻳ ْﻮ ِﻡ ﺍﹾﻟَﺒ ْﻌ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ )ِﺇ ﹶ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َﻣ ﹾﻜُﻨﻮﻥﹲ ﹶﺃ ْﻭ ﹸﻟ ْﺆﹸﻟﺆٌ َﻣ ْﻨﹸﺜﻮﺭٌ( َ‬
‫ﱄ ﹶﺃ ْﺳ َﻤﺎﺀٌ ﹶﺃﻧَﺎ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪ِ ) :‬‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﷲ َﻋْﻨﻪُ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍ ِ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ْﺑ ِﻦ ُﻣ ﹾﻄﻌﻢ َﺭ ِ‬

‫ﺤﺎ ِﺷ ُﺮ ﺍﱠﻟﺬِﻱ‬
‫ﰊ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ * َﻭﹶﺃﻧَﺎ ﺍﹾﻟ َ‬
‫ﷲ ِ‬
‫ﺤﻮ ﺍ ُ‬
‫ﺤ ﱠﻤﺪٌ َﻭﹶﺃﻧَﺎ ﹶﺃ ْﺣ َﻤﺪٌ * َﻭﹶﺃﻧَﺎ ﺍﹾﻟ َﻤﺎ ِﺣﻲ ﺍﱠﻟﺬِﻱ َﻳ ْﻤ ُ‬
‫ُﻣ َ‬
‫ﺲ َﺑ ْﻌ َﺪ ُﻩ َﻧِﺒ ﱞﻲ * َﻭﹶﺃﻧَﺎ ﺍﹾﻟ ُﻤ ﹶﻘ ﱠﻔﻰ‬
‫ﺐ ﹶﻟ ْﻴ َ‬
‫ﺐ ﻭَﺍﹾﻟ َﻌﺎ ِﻗ ُ‬
‫ﺱ َﻋﻠﹶﻰ ﹶﻗ َﺪ ِﻣﻲ * َﻭﹶﺃﻧَﺎ ﺍﹾﻟ َﻌﺎ ِﻗ ُ‬
‫ﺸ ُﺮ ﺍﻟﱠﻨﺎ ُ‬
‫ﺤَ‬
‫ُﻳ ْ‬

‫‪-٩‬‬‫َﻭَﻧِﺒ ﱡﻲ ﺍﻟﱠﺘ ْﻮَﺑ ِﺔ َﻭَﻧِﺒ ﱡﻲ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﺔ(‪.‬‬
‫ﷲ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ ﺍﻟ ﱠﺮﺣِﻴ ِﻢ‬
‫ِﺑﺴْـ ِﻢ ﺍ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﹼﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﷲ َﻋْﻨﻪُ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ َﺭﺳُﻮ ﹸﻝ ﺍ ِ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺐ َﺭ ِ‬
‫ﰊ ﹶﻃﺎِﻟ ٍ‬
‫َﻭ َﻋ ْﻦ َﻋِﻠ ِّﻲ ْﺑ ِﻦ ﹶﺃ ِ‬
‫ﺲ ﹶﻃ ِﻮﻳ ﹶﻞ‬
‫ﺨ َﻢ ﺍﹾﻟ ﹶﻜ َﺮﺍ ِﺩﻳ ِ‬
‫ﺿْ‬
‫ﺤَﻴ ِﺔ َ‬
‫ﺱ ﻭَﺍﻟِّﻠ ْ‬
‫ﺨ َﻢ ﺍﻟ ﱠﺮﹾﺃ ِ‬
‫ﺿْ‬
‫ﺼ ِﲑ َ‬
‫ﺲ ِﺑﺎﻟ ﱠﻄ ِﻮﻳ ِﻞ َﻭ ﹶﻻ ِﺑﺎﹾﻟ ﹶﻘ ِ‬
‫َﻭ َﺳﻠﱠ َﻢ ﹶﻟْﻴ َ‬
‫ﺐ‪ ،‬ﹶﻟ ْﻢ ﹶﺃ َﺭ ﹶﻗْﺒﹶﻠ ُﻪ َﻭ ﹶﻻ َﺑ ْﻌ َﺪ ُﻩ ِﻣﹾﺜﹶﻠ ُﻪ‬
‫ﺻَﺒ َ‬
‫ﺤﻂﱡ ِﻣ ْﻦ َ‬
‫ﺸﻰ َﺗ ﹶﻜ ﱠﻔﹶﺄ َﺗ ﹶﻜﻔﱡﺌﹰﺎ ﹶﻓ ﹶﻜﹶﺄﱠﻧ َﻤﺎ َﻳْﻨ َ‬
‫ﺴ ُﺮَﺑ ِﺔ ِﺇﺫﹶﺍ َﻣ َ‬
‫ﺍﹾﻟ َﻤ ْ‬
‫ﻀﺎ َﺀ * َﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ْﺯ َﻫ َﺮ‬
‫ﺸ ُﺮﻭ ﹶﻥ َﺷ ْﻌ َﺮ ﹰﺓ َﺑْﻴ َ‬
‫ﺤَﻴِﺘ ِﻪ ِﻋ ْ‬
‫ﰲ َﺭﹾﺃ ِﺳ ِﻪ َﻭِﻟ ْ‬
‫ﺲ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻟْﻴ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َ‬
‫ﲎ‬
‫ﺤ ْﻤ َﺮ ِﺓ ﹶﺍ ﹾﻗ َ‬
‫ﺏ ِﺑﺎﹾﻟ ُ‬
‫ﺸ ﱠﺮ ٌ‬
‫ﺾ ُﻣ َ‬
‫ﰲ َﻭ ْﺟ ِﻬ ِﻪ َﺗ ْﺪ ِﻭﻳ ٌﺮ ﹶﺃْﺑَﻴ ُ‬
‫ﻑ ﹸﺃ ﹸﺫَﻧْﻴ ِﻪ َﻭﻛﹶﺎ ﹶﻥ ِ‬
‫ﺼﺎ ِ‬
‫ﱃ ﹶﺃْﻧ َ‬
‫ﺍﻟﱠﻠ ْﻮ ِﻥ َﻭ َﺷ ْﻌ ُﺮ ُﻩ ِﺇ ﹶ‬
‫ﲔ ﹶﺃ ْﺟ َﻮ َﺩ‬
‫ﺏ ﹾﺍ َﻷ ْﺷ ﹶﻔﺎ ِﺭ َﻭَﺑْﻴ َﻦ ﹶﻛِﺘ ﹶﻔْﻴ ِﻪ َﺧﺎَﺗ ُﻢ ﺍﻟﱡﻨُﺒ ﱠﻮ ِﺓ َﻭﻫُ َﻮ َﺧﺎَﺗ ُﻢ ﺍﻟﱠﻨِﺒِّﻴ َ‬
‫ﻒ ﹶﺃ ْﺩ َﻋ َﺞ ﺍﹾﻟ َﻌْﻴَﻨِْﻴ ِﻦ ﹶﺃ ْﻫ َﺪ َ‬
‫ﹾﺍ َﻷْﻧ ِ‬
‫ﺸ َﲑ ﹰﺓ‪َ ،‬ﻣ ْﻦ َﺭﺁ ُﻩ َﺑ َﺪﺍ َﻫ ﹰﺔ‬
‫ﺠ ﹰﺔ َﻭﹶﺃﹾﻟَﻴَﻨ ُﻬ ْﻢ َﻋ ِﺮﻳ ﹶﻜ ﹰﺔ َﻭﹶﺃ ﹾﻛ َﺮ َﻣ ُﻬ ْﻢ َﻋ ِ‬
‫ﺱ ﹶﻟ ْﻬ َ‬
‫ﻕ ﺍﻟﱠﻨﺎ ِ‬
‫ﺻ َﺪ َ‬
‫ﺻ ْﺪ ًﺭﺍ َﻭﹶﺃ ْ‬
‫ﺱ َ‬
‫ﺍﻟﱠﻨﺎ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َﻫﺎَﺑ ُﻪ َﻭ َﻣ ْﻦ َﺧﺎﹶﻟ ﹶﻄ ُﻪ َﻣ ْﻌ ِﺮﹶﻓ ﹰﺔ ﹶﺃ َﺣﱠﺒ ُﻪ َﻳ ﹸﻘﻮ ﹸﻝ َﻧﺎ ِﻋُﺘ ُﻪ ﹶﻟ ْﻢ ﹶﺃ َﺭ ﹶﻗْﺒﹶﻠ ُﻪ َﻭ ﹶﻻ َﺑ ْﻌ َﺪ ُﻩ ِﻣﹾﺜﹶﻠ ُﻪ َ‬
‫ﷲ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﺖ ﻛﹶﺎ ﹶﻥ َﺭﺳُﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ َﻋْﻨﻬَﺎ َﻭ َﻋ ْﻦ ﹶﺃِﺑﻴ َﻬﺎ ﹶﺃﱠﻧﻬَﺎ ﻗﹶﺎﹶﻟ ْ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺸ ﹶﺔ َﺭ ِ‬
‫َﻭ َﺳﻠﱠ َﻢ * َﻭ َﻋ ْﻦ َﻋﺎِﺋ َ‬
‫ﰲ َﺑْﻴِﺘ ِﻪ‪.‬‬
‫ﰲ َﺑْﻴِﺘ ِﻪ ﹶﻛ َﻤﺎ َﻳ ْﻌ َﻤ ﹸﻞ ﹶﺃ َﺣ ُﺪ ﹸﻛ ْﻢ ِ‬
‫ﻂ ﹶﺛ ْﻮَﺑ ُﻪ َﻭَﻳ ْﻌ َﻤ ﹸﻞ ِ‬
‫ﺨﻴ ﹸ‬
‫ﻒ َﻧ ْﻌﹶﻠ ُﻪ َﻭَﻳ ِ‬
‫ﺼ ُ‬
‫ﺨِ‬
‫َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻳ ْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * ﻛﹶﺎ ﹶﻥ ﹶﻻ َﻳ ﱠﺪ ِﺧ ُﺮ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َﻋْﻨﻪُ * ﹶﺃﻥﱠ ﺍﻟﱠﻨِﺒ ﱠﻲ َ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺲ َﺭ ِ‬
‫َﻭ َﻋ ْﻦ ﹶﺃَﻧ ٍ‬
‫ﺕ ِﻣْﻨﻬَﺎ ﹶﺃ ﱠﻥ‬
‫ﻀﺎِﺋ ِﻞ ﻭَﺍﹾﻟ ﹶﻜ َﺮﺍ َﻣﺎ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﻣ َﻦ ﺍﹾﻟ ﹶﻔ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺺ ِﺑ ِﻪ َ‬
‫َﺷْﻴﹰﺌﺎ ِﻟ َﻐ ٍﺪ * َﻭ ِﻣ ﱠﻤﺎ ﺍ ْﺧُﺘ ﱠ‬
‫ﺖ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻛﹶﺎ ﹶﻥ َﻳِﺒﻴ ُ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺕ ُﺧِﻠ ﹸﻘﻮﺍ ِ َﻷ ْﺟِﻠ ِﻪ * َﻭ ِﻣْﻨﻬَﺎ ﹶﺃﻧﱠ ُﻪ َ‬
‫ﺨﹸﻠﻮﹶﻗﺎ ِ‬
‫ﺁ َﺩ َﻡ َﻭ َﺟ ِﻤﻴ َﻊ ﺍﹾﻟ َﻤ ْ‬
‫ﺠﱠﻨ ِﺔ * َﻭﻛﹶﺎ ﹶﻥ َﻳ َﺮﻯ ِﻣ ْﻦ َﺧ ﹾﻠ ِﻔ ِﻪ ﹶﻛ َﻤﺎ َﻳ َﺮﻯ‬
‫ﺴ ِﻘﻴ ِﻪ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺼِﺒ ُﺢ ﹶﻃﺎ ِﻋ ًﻤﺎ ُﻳ ﹾﻄ ِﻌ ُﻤ ُﻪ َﺭﱡﺑ ُﻪ َﻭَﻳ ْ‬
‫َﺟﺎِﺋ ًﻌﺎ َﻭﻳُ ْ‬
‫ﰲ‬
‫ﺸﻰ ِ‬
‫ﻀ ْﻮ ِﺀ َﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ َﻣ َ‬
‫ﰲ ﺍﻟﱠﻨ َﻬﺎ ِﺭ ﻭَﺍﻟ ﱠ‬
‫ﰲ ﺍﻟﱠﻠْﻴ ِﻞ ﻭَﺍﻟﻈﱡ ﹾﻠ َﻤ ِﺔ ﹶﻛ َﻤﺎ َﻳ َﺮﻯ ِ‬
‫ِﻣ ْﻦ ﹶﺍ َﻣﺎ ِﻣ ِﻪ * َﻭَﻳ َﺮﻯ ِ‬
‫ﺖ َﺗَﻨﺎ ُﻡ َﻋْﻴَﻨﺎ ُﻩ َﻭ ﹶﻻ َﻳَﻨﺎ ُﻡ‬
‫ﺻ ﹶﻄ ﹶﻔﺎ ُﻩ َﺭﱡﺑ ُﻪ * َﻭ ﹶﻛﺎَﻧ ْ‬
‫ﺖ ﹶﻗ َﺪ َﻣﺎ ُﻩ ﻓِﻴ ِﻪ * ﹶﻟ ﹶﻘ ِﺪ ﺍ ْﺧَﺘﺎ َﺭ ُﻩ ﻭَﺍ ْ‬
‫ﺻ ْ‬
‫ﺨ ِﺮ ﹶﻏﺎ َ‬
‫ﺼْ‬
‫ﺍﻟ ﱠ‬
‫ﺽ َﻭ ﹶﻻ‬
‫ﻚ َﻭﹶﻟ ْﻢ َﻳ ﹶﻘ ْﻊ ﹶﻟﻪُ ِﻇ ﱞﻞ َﻋﻠﹶﻰ ﹾﺍ َﻷ ْﺭ ِ‬
‫ﺴ ِ‬
‫ﺐ ِﻣ ْﻦ ِﺭﻳ ِﺢ ﺍﹾﻟ ِﻤ ْ‬
‫ﹶﻗ ﹾﻠُﺒ ُﻪ * َﻭﻛﹶﺎ ﹶﻥ ِﺭﻳ ُﺢ َﻋ َﺮِﻗ ِﻪ ﹶﺃ ﹾﻃَﻴ ُ‬
‫ﺴ ُﲑ‬
‫ﻼِﺋ ﹶﻜ ﹶﺔ َﺗ ِ‬
‫ﺏ ﹶﻗﻂﱡ َﻭِﺇ ﱠﻥ ﺍﹾﻟ َﻤ ﹶ‬
‫ﰲ ﹶﻗ َﻤ ٍﺮ * َﻭ ﹶﻻ َﻳ ﹶﻘ ُﻊ َﻋﻠﹶﻰ ِﺛَﻴﺎِﺑ ِﻪ ﹸﺫَﺑﺎ ٌ‬
‫ﺲ َﻭ ﹶﻻ ِ‬
‫ﰲ َﺷ ْﻤ ٍ‬
‫ُﻳ َﺮﻯ ﹶﻟﻪُ ِﻇ ﱞﻞ ِ‬
‫ﺴِّﻠ َﻢ َﻋﹶﻠْﻴ ِﻪ‪.‬‬
‫ﺼِّﻠ َﻲ َﻭﻧُ َ‬
‫ﺐ َﻋﹶﻠْﻴَﻨﺎ ﹶﺃ ﹾﻥ ُﻧ َ‬
‫ﺠ ُ‬
‫ﻒ ﹶﻇ ْﻬ ِﺮ ِﻩ‪َ .‬ﻭ ِﻣْﻨﻬَﺎ ﹶﺃﻧﱠ ُﻪ َﻳ ِ‬
‫ﺸﻮ ﹶﻥ َﺧ ﹾﻠ َ‬
‫ﺚ َﺳﺎ َﺭ َﻳ ْﻤ ُ‬
‫َﻣ َﻌ ُﻪ َﺣْﻴ ﹸ‬
‫ﺴﻠِﻴﻤًﺎ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ َﺗ ْ‬
‫َ‬

‫ ‪- ١٠‬‬‫ﰲ ﹶﻟْﻴ ٍﻞ ﹶﺍ ﹾﻇﹶﻠ ْﻢ‬
‫ﺤﺎ ِﺩﻱ َﻭ َﻣﺎ َﺗ َﺮﱠﻧ َﻢ ِ‬
‫ﺻ ِّﻞ َﺩﺍِﺋ ْﻢ َﻭ َﺳِّﻠ ْﻢ َﻋﻠﹶﻰ ﺍﹾﻟ ُﻤ ﹶﻜ ﱠﺮ ْﻡ * َﻣﺎ َﺯ ْﻣ َﺰ َﻡ ﺍﹾﻟ َ‬
‫ﺏ َ‬
‫َﻳﺎ َﺭ ِّ‬
‫ﺤ َﻮ ﺍﹾﻟ ُﻤ ﹶﻜ ﱠﺮ ْﻡ‬
‫ﺠ ِّﺪ َﻧ ْ‬
‫ﺤﺎ ِﺩ ﺍﹾﻟ ُﻤ ِ‬
‫ﺤ ُﺪﻭ ﺍﹾﻟ َ‬
‫ﺠ ِﺪﻱ ﹶﻗ ْﺪ ﹶﻃﺎ ﹶﻝ ُﺑ ْﻌ ِﺪﻱ َﻭ َﺟ ﱠﺪ َﻭ ْﺟ ِﺪﻱ * ﹸﻛﱠﻠ َﻤﺎ َﻳ ْ‬
‫َﻳﺎ ﹶﺍ ْﻫ ﹶﻞ َﻧ ْ‬
‫ﺴ ِﻢ‬
‫ﺤ ِّﻖ ِﺳ ﱡﺮ ﺍﹾﻟ ُﻤ ﹶﻄ ﹾﻠ َ‬
‫ﺐ ﺍﹾﻟ َ‬
‫ﻕ َﺣِﺒﻴ ُ‬
‫ﻚ ﺍﻟ ِّﺮ ِّ‬
‫ﺐ ﺍﻟﱡﻨ ﹾﻄ ِﻖ * َﻣﺎِﻟ ُ‬
‫ﺨﹸﻠ ِﻖ َﻋ ِﺮﻳ ُ‬
‫ﺴ ُﻦ ﺍﹾﻟ ُ‬
‫ﺨ ﹾﻠ ِﻖ َﺣ َ‬
‫َﺳِّﻴ ُﺪ ﺍﹾﻟ َ‬
‫ﺴﻰ ِﺑ ِﻪ ﹶﺃ ﹾﻥ ُﻳْﺒ َﺮﻯ َﺟ ِﺮ ِﳛﻲ َﻭﻳُ ْﺮ ِﺣ ﹶﻞ ﺍﹾﻟ َﻬ ﱠﻢ‬
‫ﺼﻴ ِﺢ * َﻋ َ‬
‫ﱃ ﺍﹾﻟ َﻤِﻠﻴ ِﺢ ﹶﻃ َﻪ ﺍﹾﻟ ﹶﻔ ِ‬
‫ﻕ ُﺭﻭ ِﺣﻲ ِﺇ ﹶ‬
‫ﺸَﺘﺎ ُ‬
‫َﺗ ْ‬
‫ﺻﱠﻠﻰ َﻭ َﺳﱠﻠ َﻢ‬
‫ﻚ َﺭِّﺑﻲ َ‬
‫ﺐ ﹸﻟِّﺒﻰ َﻋﹶﻠْﻴ َ‬
‫ﰊ * ﻳَﺎ ﹸﻟ ﱠ‬
‫ﱯ ُﺗ ِﺰﻳ ﹸﻞ ﹶﻛ ْﺮ ِ‬
‫ﱯ ﹸﺫ ْﺧ ًﺮﺍ ِﻟ ﹶﺬْﻧ ِ‬
‫ﺴِ‬
‫ﹶﺃ ْﺭ ُﺟﻮ َﻙ َﺣ ْ‬
‫ﰐ َﻭ َﻣﺎ َﺗ َﺮﱠﻧ َﻢ‬
‫ﰲ َﺧْﻴ َﺮﺍ ِ‬
‫ﺕ ِ‬
‫ﺨ ﹶﻄ َﺮﺍ ِ‬
‫ﺕ * ﻭَﺍﹾﻟ َ‬
‫ﺴ ﹶﻜَﻨﺎ ِ‬
‫ﺕ ﻭَﺍﻟ ﱠ‬
‫ﺤ َﺮ ﹶﻛﺎ ِ‬
‫ﰲ ﺍﹾﻟ َ‬
‫ﰐ ِ‬
‫ﻼِ‬
‫ﺻﹶ‬
‫ﹶﺃ ْﺯ ﹶﻛﻰ َ‬
‫ﷲ َﻋ ﹶﻠ ْﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺠ َﺰﺍِﺗ ِﻪ َ‬
‫ﰲ ُﻣ ْﻌ ِ‬
‫ﺼﻞﹲ ِ‬
‫ﹶﻓ ْ‬
‫ﷲ َﻋ ﹶﻠ ْﻴ ِﻪ َﻭ َﺳ ﱠﻠ َﻢ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺺ ِﺑ ِﻪ َ‬
‫َﻭ ِﻣ ﱠﻤﺎ ﺍ ْﺧَﺘ ﱠ‬
‫ﺕ َﺳﺎِﺋ ِﺮ‬
‫ﺠ َﺰﺍ ُ‬
‫ﱃ َﻳ ْﻮ ِﻡ ﺍﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭﻣُ ْﻌ ِ‬
‫ﺴَﺘ ِﻤ ﱠﺮ ﹲﺓ ِﺇ ﹶ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ُﻣ ْ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺠ َﺰﺍَﺗ ُﻪ َ‬
‫ِﺇ ﱠﻥ ُﻣ ْﻌ ِ‬
‫ﺻﻠﱠﻰ‬
‫ﺠﺰَﺍِﺗ ِﻪ َ‬
‫ﺖ ِﻟ َﻮ ﹾﻗِﺘ َﻬﺎ ﹶﻓﹶﻠ ْﻢ َﻳْﺒ َﻖ ِﻣْﻨﻬَﺎ ِﺇ ﱠﻻ َﺧَﺒ ُﺮ َﻫﺎ * َﻭ ِﻣ ْﻦ ُﻣ ْﻌ ِ‬
‫ﺿ ْ‬
‫ﻼ ُﻡ ِﺍْﻧ ﹶﻘ َﺮ َ‬
‫ﺴﹶ‬
‫ﹾﺍ َﻷْﻧِﺒَﻴﺎ ِﺀ َﻋﹶﻠْﻴ ِﻬ ُﻢ ﺍﻟ ﱠ‬
‫ﺚ ِﺍْﺑ ِﻦ‬
‫ﺨﺎ ِﺭﻱ ِﻣ ْﻦ َﺣ ِﺪﻳ ِ‬
‫ﰲ ﺍﹾﻟُﺒ َ‬
‫ﰲ ﹶﻛ ِّﻔ ِﻪ ﺍﹾﻟ ُﻤَﺒﺎ َﺭ ِﻙ ﹶﻛ َﻤﺎ َﻭ َﺭ َﺩ ِ‬
‫ﺴِﺒﻴ ُﺢ ﺍﻟ ﱠﻄ َﻌﺎ ِﻡ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺗ ْ‬
‫ﺍُ‬
‫ﺤ ُﻦ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺍﻟ ﱠﻄ َﻌﺎ َﻡ َﻭَﻧ ْ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َﻋْﻨﻪُ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﱠﻨﺎ َﻧ ﹾﺄ ﹸﻛ ﹸﻞ َﻣ َﻊ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺴ ُﻌﻮ ٍﺩ َﺭ ِ‬
‫َﻣ ْ‬
‫ﺠ ِﺮ َﻋﹶﻠْﻴ ِﻪ ﹶﻛ َﻤﺎ‬
‫ﺤَ‬
‫ﺴِﻠﻴ ُﻢ ﺍﹾﻟ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺗ ْ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺠﺰَﺍِﺗ ِﻪ َ‬
‫ﺴِﺒﻴ َﺢ ﺍﻟ ﱠﻄ َﻌﺎ ِﻡ * َﻭ ِﻣ ْﻦ ُﻣ ْﻌ ِ‬
‫ﺴ َﻤﻊُ َﺗ ْ‬
‫َﻧ ْ‬
‫ﷲ َﻋْﻨﻪُ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺚ َﺟﺎِﺑ ِﺮ ْﺑ ِﻦ َﺳ ُﻤ َﺮ ﹶﺓ َﺭ ِ‬
‫ﺴِﻠ ٍﻢ ِﻣ ْﻦ َﺣ ِﺪﻳ ِ‬
‫ﺤﻴ ِﺢ ُﻣ ْ‬
‫ﺻِ‬
‫ﰲ َ‬
‫َﻭ َﺭ َﺩ ِ‬
‫ﺚ*‬
‫ﺴِّﻠ ُﻢ َﻋﹶﻠ ﱠﻲ ﹶﻗْﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﹸﺃْﺑ َﻌ ﹶ‬
‫ﺠ ًﺮﺍ ِﺑ َﻤ ﱠﻜ ﹶﺔ ﻛﹶﺎ ﹶﻥ ُﻳ َ‬
‫ﻑ َﺣ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺇِّﻧﻲ ﹶﻻ ْﻋ ِﺮ ُ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﺍِ‬
‫ﰊ‬
‫ﻼ ُﻣ َﻬﺎ َﻋﹶﻠْﻴ ِﻪ * ﹶﻛ َﻤﺎ َﻭ َﺭ َﺩ َﻋ ْﻦ َﻋِﻠ ِّﻲ ﺍْﺑ ِﻦ ﹶﺃ ِ‬
‫ﺠ ِﺮ َﻭ َﺳ ﹶ‬
‫ﺸَ‬
‫ﻼ ُﻡ ﺍﻟ ﱠ‬
‫َﻭِﺇِّﻧﻲ َﻷ ْﻋ ِﺮﹸﻓ ُﻪ ﹾﺍ َﻵ ﹶﻥ * َﻭ ِﻣْﻨﻬَﺎ ﹶﻛ ﹶ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﺖ َﻣ َﻊ َﺭ ُﺳﻮ ِﻝ ﺍ ِ‬
‫ﷲ َﻭ ْﺟ َﻬ ُﻪ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛْﻨ ُ‬
‫ﷲ َﻋْﻨﻪُ َﻭ ﹶﻛ ﱠﺮ َﻡ ﺍ ُ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺐ َﺭ ِ‬
‫ﹶﻃﺎِﻟ ٍ‬
‫ﺠ ٌﺮ ِﺇ ﱠﻻ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ‬
‫ﺾ َﻧ َﻮﺍ ِﺣﻴ َﻬﺎ ﹶﻓ َﻤﺎ ﺍ ْﺳَﺘ ﹾﻘَﺒﹶﻠ ُﻪ َﺟَﺒ ﹲﻞ َﻭ ﹶﻻ َﺣ َ‬
‫ﰲ َﺑ ْﻌ ِ‬
‫ﺨ َﺮ ْﺟَﻨﺎ ِ‬
‫َﻭ َﺳﻠﱠ َﻢ ِﺑ َﻤ ﱠﻜ ﹶﺔ ﹶﻓ َ‬
‫ﻉ َﺷ ْﻮﹰﻗﺎ‬
‫ﺠ ﹾﺬ ِ‬
‫ﲔ ﺍﹾﻟ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺣِﻨ ُ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺠﺰَﺍِﺗ ِﻪ َ‬
‫ﷲ * َﻭ ِﻣ ْﻦ ُﻣ ْﻌ ِ‬
‫ﻚ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫ﹶﺍﻟ ﱠ‬
‫ﺠ ُﲑ ﺍﹾﻟ َﻤﺎ ِﺀ ِﺑَﺒ َﺮ ﹶﻛِﺘ ِﻪ َﻭَﺗ ﹾﻜِﺜ ِﲑ ﺍﻟ ﱠﻄ َﻌﺎ ِﻡ ﺍﹾﻟ ﹶﻘِﻠﻴ ِﻞ‬
‫ﺻﺎِﺑ ِﻌ ِﻪ َﻭَﺗ ﹾﻔ ِ‬
‫ِﺇﹶﻟْﻴ ِﻪ َﻭَﻧْﺒ ُﻊ ﺍﹾﻟ َﻤﺎ ِﺀ ﺍﻟ ﱠﻄ ُﻬﻮ ِﺭ ِﻣ ْﻦ َﺑْﻴ ِﻦ ﹶﺃ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺇ ْﺣَﻴﺎ ُﺀ ﺍﹾﻟ َﻤ ْﻮَﺗﻰ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺠﺰَﺍِﺗ ِﻪ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﻭ ِﻣ ْﻦ ُﻣ ْﻌ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ِﺑ ُﺪ َﻋﺎِﺋ ِﻪ َ‬
‫ﺻﻠﱠﻰ‬
‫ﺐ ﹶﻓﺂ َﻣَﻨﺎ ِﺑ ِﻪ َ‬
‫ﲕ ﹶﻟﻪُ ﹶﺃَﺑ َﻮْﻳ ِﻪ َﻭ َﻋ ﱠﻤ ُﻪ ﹶﺃَﺑﺎ ﹶﻃﺎِﻟ ٍ‬
‫ﱃ ﹶﺃ ْﺣ َ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﺨَﺒ ِﺮ ﹶﺃ ﱠﻥ ﺍ َ‬
‫ﰲ ﺍﹾﻟ َ‬
‫ﻼ ُﻣ ُﻬ ْﻢ َﻣ َﻌ ُﻪ َﻭ ِ‬
‫َﻭ ﹶﻛ ﹶ‬

‫ ‪- ١١‬‬‫ﺼْﺒَﻴﺎ ِﻥ َﻣ َﻌ ُﻪ َﻭ َﺷ َﻬﺎ َﺩُﺗ ُﻬ ْﻢ ﹶﻟﻪُ‬
‫ﻼ ُﻡ ﺍﻟ ِّ‬
‫ﰲ ﺍﻟﱠﺘ ﹾﺬ ِﻛ َﺮ ِﺓ * َﻭ ﹶﻛ ﹶ‬
‫ﱯ]‪ِ [١‬‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * ﹶﺫ ﹶﻛ َﺮ ُﻩ ﺍﹾﻟ ﹸﻘ ْﺮ ﹸﻃ ﱡ‬
‫ﺍُ‬
‫ﱃ*‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﻉ ﹾﺍ َﻷْﻧِﺒَﻴﺎ ِﺀ ِ ِ‬
‫ﺙ َﻭ ِﺳﱡﺘﻮ ﹶﻥ َﺳَﻨ ﹰﺔ * َﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﹾﻃ َﻮ َ‬
‫ﻼ ﹲ‬
‫ِﺑﺎﻟﱡﻨُﺒ ﱠﻮ ِﺓ * َﻭﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ِﻣ َﻦ ﺍﹾﻟ ُﻌ ْﻤ ِﺮ ﹶﺛ ﹶ‬
‫ﷲ‬
‫ﺖ ِﻣ ْﻦ َﺷ ْﻬ ِﺮ َﺭِﺑﻴ ٍﻊ ﹾﺍ َﻷ ﱠﻭ ِﻝ ﹶﻗ ْﺪ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍ ُ‬
‫ﺸ َﺮ ﹶﺓ ﹶﻟْﻴﹶﻠ ﹰﺔ َﺧﹶﻠ ْ‬
‫َﻭﻛﹶﺎ ﹶﻥ َﻣ ْﻮِﻟ ُﺪ ُﻩ ﹶﻟْﻴﹶﻠ ﹶﺔ ﹾﺍ ِﻻﹾﺛَﻨْﻴ ِﻦ ِ ِﻻﹾﺛَﻨَﺘ ْﻲ َﻋ َ‬
‫ﺱ * َﻭِﺍﹾﺛَﻨَﺘ ْﻲ‬
‫ﺠ َﺰ ٍﺓ َﻋِﻠ َﻢ ِﺑ َﻬﺎ ﹶﺃ ﹾﻛﹶﺜ ُﺮ ﺍﻟﱠﻨﺎ ِ‬
‫ﺕ * ﹶﻓ ِﻤْﻨﻬَﺎ ﹶﺃ ْﺭَﺑ ُﻌ ِﻤﺎﹶﺋ ﹸﺔ ُﻣ ْﻌ ِ‬
‫ﺕ ﺍﹾﻟَﺒﺎ ِﻫ َﺮﺍ ِ‬
‫ﺠ َﺰﺍ ِ‬
‫َﻋﻠﹶﻰ َﻳ َﺪْﻳ ِﻪ ﺍﹾﻟ ُﻤ ْﻌ ِ‬
‫ﺏ ِﺑ ِﺬ ﹾﻛ ِﺮ َﻫﺎ * ِ َﻷ ﱠﻥ َﻫ ِﺬ ِﻩ ﹶﻻ َﺗ ﹸﻜﻮ ﹸﻥ ِﺇ ﱠﻻ ِﻟَﻨِﺒ ٍّﻲ‬
‫ﰲ َﺑْﻴِﺘ ِﻪ ﹶﻟ ْﻮ ﹶﺫ ﹶﻛ ْﺮَﻧﺎ َﻫﺎ ﹶﻟ ﹶﻄﺎ ﹶﻝ ﺍﹾﻟ ِﻜَﺘﺎ ُ‬
‫ﺠ َﺰ ﹰﺓ ِ‬
‫ﺸ َﺮ ﹶﺓ ُﻣ ْﻌ ِ‬
‫َﻋ َ‬
‫ﲔ‬
‫ﺤِﺒ ِﻪ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺻْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ َﻭ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﲔ* َ‬
‫ﺨ ﹾﻠ ِﻖ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺱ ﻭَﺍﹾﻟ َ‬
‫ﱃ ﹶﻛﺎﱠﻓ ِﺔ ﺍﻟﱠﻨﺎ ِ‬
‫ُﻣ ْﺮ َﺳ ٍﻞ ِﺇ ﹶ‬
‫ﺴﻠِﻴﻤًﺎ‪.‬‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ َﺗ ْ‬
‫ﱃ َﻳ ْﻮ ِﻡ ﺍﻟ ِّﺪﻳ ِﻦ * َ‬
‫ِﺇ ﹶ‬
‫ﺤ ﱠﻤ ْﺪ َﻋ ِﺰﻳ ْﺰ َﻋﹶﻠﱠﻴﺎ‬
‫َﻳﺎ ﹶﺫﺍ ﺍﹾﻟ ُﻤ ﹶﻜﱠﻴﺎ ﻳَﺎ ﹶﺫﺍ ﺍﹾﻟ ُﻤ ﹶﻜﱠﻴﺎ * َﻣ ِﺪﻳ ْﺢ ُﻣ َ‬
‫ﱃ ﺍﹾﻟ ُﻤ ﹶﻜﱠﻴﺎ‬
‫ﰊ ِﺇ ﹶ‬
‫ﺖ ﹸﻟِّﺒﻲ * ُﻫ َﻮْﻳ َﺪﺍ ِﺳ ْﺮ ِ‬
‫ﺐ َﻣﹶﻠ ﹾﻜ َ‬
‫ﺐ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ‬
‫َﺣِﺒﻴ ُ‬
‫ﻼ‬
‫ﺠﱠ‬
‫ﻼ * ﹸﺃ َﺷﺎ ِﻫ ْﺪ ﹶﻟْﻴﹶﻠﻰ َﻭ ِﻫ َﻲ ُﻣ َ‬
‫ﺴﻰ ِﺑﹶﻠْﻴ ﹶ‬
‫ﻼ َﻋ َ‬
‫ﰊ ﹶﻟْﻴ ﹰ‬
‫َﻭ ِﺳ ْﺮ ِ‬
‫ﻑ ﻭَﺃَﺗ َﻤﱠﻠﻰ َﻋﻠﹶﻰ َﻋْﻴَﻨﱠﻴﺎ‬
‫ﺤﹶﻠﻰ * ﹶﺃ ﹸﻃﻮ ُ‬
‫ﺠﱠﻠﻰ ِﻟ ﹾﻠ َﻌْﻴ ِﻦ َﺗ ْ‬
‫َﻭ ِﻫ َﻲ ُﺗ َ‬
‫ﺨَﺘﺎ ْﺭ * ﹶﻛِﺜ ِﲑ ﹾﺍ َﻷْﻧ َﻮﺍ ْﺭ َﺟ ِﻤﻴ ﹾﻞ ِﺇﹶﻟْﻴَﻨﺎ‬
‫ﺤﺎ ْﺭ ِﻟ ﹶﻘْﺒ ِﺮ ﺍﹾﻟ ُﻤ ْ‬
‫ِﺳ ْﺮَﻧﺎ ِﺑ ﹾﺎ َﻷ ْﺳ َ‬
‫ﻚ َﺯﺍ ِﺩﻱ ﹶﻓﺎْﻧ ﹸﻈ ْﺮ ِﺇﹶﻟﱠﻴﺎ‬
‫ﺻﺎ ِﺩﻱ * َﻭﺣُﱡﺒ َ‬
‫َﻭﹸﻗ ﹾﻞ ﻳَﺎ َﻫﺎ ِﺩﻱ ﹸﻓ َﺆﺍ ِﺩﻱ َ‬
‫ﺖ ﹶﺃ ْﺳ َﻌ ْﺪ ِﻣ َﻦ ﺍﹾﻟ ﹸﻜﹶﻠﱠﻴﺎ‬
‫ﺠ ْﺪ * َﻭﹶﺃْﻧ َ‬
‫ﺴﻰ ﹶﺃ ْﻣ َ‬
‫ﹶﻓ ُﻤﻮ َﺳﻰ ﹶﺃ ْﺳ َﻌ ْﺪ َﻭ ِﻋﻴ َ‬
‫ﻕ ﺍﻟِّﻨﱠﻴﺎ‬
‫ﺼ ْﺪ ِ‬
‫ﹶﻓﹶﺄ ْﺣ َﻤ ْﺪ ﹶﻟﻪُ َﺷﺎ ﹾﻥ ﻭَﻧ ُﻮ ُﺭ ُﻩ ﹶﻗ ْﺪ َﺑﺎ ﹾﻥ * ﹶﺃَﺗﻰ ِﺑﺎﹾﻟ ﹸﻘ ْﺮﺁ ﹾﻥ ِﺑ ِ‬
‫ﺴ ِﻦ ﺍﻟِّﻨﱠﻴﺎ‬
‫ﺤْ‬
‫ﺤﻞﱡ ﺍﻟﱠﺘ ْﻌ ِﻈﻴ ْﻢ * َﻭﹶﺃ ْﺩ ُﻋﻮ ِﻟ َﺮِّﺑﻲ ِﺑ ُ‬
‫َﻣ ﹶﻘﺎ ْﻡ ِﺇْﺑ َﺮﺍ ِﻫﻴ ْﻢ َﻣ َ‬
‫ﺼ ِﺪﻱ ﹶﺃ ْﺳ َﻌﻰ َﻋﻠﹶﻰ َﻋْﻴَﻨﱠﻴﺎ‬
‫ﱄ َﺳْﺒ َﻌﺎ * َﻭﹶﻗ ْ‬
‫ﻒ ِ‬
‫ﺴ َﻌﻰ َﻭ ِﻃ ْ‬
‫ﺡ ِﻟ ﹾﻠ َﻤ ْ‬
‫َﻭ َﺭ ْﻭ ْ‬
‫ﺸ ﱠﻔ ْﻊ ِﻓﱠﻴﺎ‬
‫ﺼ ِﺪﻱ ﹶﺃ ُﺯﻭ ُﺭ ْﻩ ﹸﺃ َﺷﺎ َﻫ ْﺪ ُﻧﻮ ُﺭ ْﻩ * َﻭﻗﹸ ﹾﻞ ﻳَﺎ َﻫﺎ ِﺩﻱ َﺗ َ‬
‫ﹶﻗ ْ‬
‫ﺻ ﱠﺢ ِﻟﱠﻴﺎ‬
‫ﺏ َﻭ َ‬
‫ﻒ ِﺑ ﹾﺎ َﻷ ْﻋَﺘﺎ ْ‬
‫ﺏ * ﹶﺃِﻗ ْ‬
‫ﺏ َﻭﹾﺍﻵ ﹾﻝ َﻭﹾﺍ َﻷ ْﺣَﺒﺎ ْ‬
‫ﺤﺎ ْ‬
‫ﺻَ‬
‫ﺤ ْﺮ َﻣ ِﺔ ﹾﺍ َﻷ ْ‬
‫ِﺑ ُ‬
‫ﻼﹸﻟ ُﻪ ﹶﺃ ﹾﻥ‬
‫ﺠِﻠﻴ ﹸﻞ َﺟ ﱠﻞ َﺟ ﹶ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ ﹶﻟ ﱠﻤﺎ ﹶﺃ َﺭﺍ َﺩ ﺍﹾﻟ َ‬
‫ﺴ ُﻦ ْﺑ ُﻦ ﹶﺃ ْﺣ َﻤ َﺪ ﺍﹾﻟَﺒ ﹾﻜ ِﺮﻱ َﺭ ْﺣ َﻤﺔﹸ ﺍ ِ‬
‫ﻗﹶﺎ ﹶﻝ َﺣ َ‬
‫ﷲ ْﺑ ِﻦ َﻋْﺒ ِﺪ‬
‫ﺐ َﻋْﺒ ِﺪ ﺍ ِ‬
‫ﰲ ﹶﻗ ﹾﻠ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﺟ ﱠﺮ َﻙ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺤ ﱠﻤ ٍﺪ َ‬
‫َﻳْﻨ ﹸﻘ ﹶﻞ ﻧ ُﻮ َﺭ َﺳِّﻴ ِﺪَﻧﺎ ُﻣ َ‬
‫ﺴ ٍﻦ‬
‫ﺕ ُﺣ ْ‬
‫ﱄ ِﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﹶﺫﺍ َ‬
‫ﱯ ِ‬
‫ﺨ ﹸﻄ ِ‬
‫ﻚ ﹶﺃ ﹾﻥ َﺗ ْ‬
‫ﷲ ِ ُﻷ ِّﻣ ِﻪ ﹸﺃ ِﺭﻳ ُﺪ ِﻣْﻨ ِ‬
‫ﺝ ﹶﻓﻘﹶﺎ ﹶﻝ َﻋْﺒ ُﺪ ﺍ ِ‬
‫ﺐ ﹶﺃ ﹾﻥ َﻳَﺘ َﺰ ﱠﻭ َ‬
‫ﺍﹾﻟ ُﻤ ﱠﻄِﻠ ِ‬
‫ﰲ ﺳﻨﺔ ‪ ٦٧١‬ﻫـ‪ ١٢٧٣] .‬ﻡ‪[.‬‬
‫)‪ (١‬ﳏﻤﺪ ﺍﻟﻘﺮﻃﱯ ﺍﳌﺎﻟﻜﻲ ﺗﻮ ِ‬

‫ ‪- ١٢‬‬‫ﺖ ُﺣ‪‬ﺒﺎ َﻭ ﹶﻛ َﺮﺍ َﻣ ﹰﺔ ﻳَﺎ‬
‫ﺐ َﻋﺎ ٍﻝ * ﻗﹶﺎﹶﻟ ْ‬
‫ﺴ ٍ‬
‫ﺐ َﻭَﻧ َ‬
‫ﺴ ٍ‬
‫َﻭ َﺟ َﻤﺎ ٍﻝ َﻭﹶﻗ ٍّﺪ َﻭِﺍ ْﻋِﺘ َﺪﺍ ٍﻝ َﻭَﺑ َﻬﺎ ٍﺀ َﻭ ﹶﻛ َﻤﺎ ٍﻝ َﻭ َﺣ َ‬
‫ﺐ‬
‫ﺖ َﻭ ْﻫ ٍ‬
‫ﺠْﺒ َﻬﺎ ِﺇ ﱠﻻ ﺁ ِﻣَﻨ ﹸﺔ ِﺑْﻨ َ‬
‫ﺏ * ﹶﻓﹶﻠ ْﻢ ُﻳ ْﻌ ِ‬
‫ﺕ ﺍﹾﻟ َﻌ َﺮ ِ‬
‫ﺶ َﻭَﺑَﻨﺎ ِ‬
‫ﺕ ﹶﺍ ْﺣَﻴﺎ َﺀ ﹸﻗ َﺮْﻳ ٍ‬
‫َﻭﹶﻟ ِﺪﻱ * ﹸﺛ ﱠﻢ ﹶﺃﱠﻧﻬَﺎ َﺩﺍ َﺭ ْ‬
‫ﺐ‬
‫ﻀﻲ ُﺀ ﹶﻛﹶﺄﱠﻧﻬَﺎ ﹶﻛ ْﻮ ﹶﻛ ٌ‬
‫ﺖ َﻭَﻧ ﹶﻈ َﺮْﺗ َﻬﺎ ﹶﻓِﺈﺫﹶﺍ ِﻫ َﻲ ُﺗ ِ‬
‫ﻀ ْ‬
‫* ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ ﹸﺃ ﱠﻣﺎ ُﻩ ﹸﺍْﻧ ﹸﻈﺮِﻳ َﻬﺎ َﻣ ﱠﺮ ﹰﺓ ﹶﺛﺎِﻧَﻴ ﹰﺔ * ﹶﻓ َﻤ َ‬
‫ﺐ * َﻭ ِﻣﺎﹶﺋ ﹰﺔ ِﻣ َﻦ ﹾﺍ ِﻹِﺑ ِﻞ َﻭ ِﻣﹾﺜﹶﻠ َﻬﺎ ِﻣ َﻦ ﺍﹾﻟَﺒ ﹶﻘ ِﺮ‬
‫ﻀ ٍﺔ َﻭﺃﹸ ْﻭِﻗﱠﻴ ٍﺔ ِﻣ ْﻦ ﹶﺫ َﻫ ٍ‬
‫ُﺩ ِّﺭﻱﱞ * ﹶﻓﹶﺄْﻧ ﹶﻘ ُﺪﻭ َﻫﺎ ﹸﺃ ْﻭِﻗﱠﻴ ﹰﺔ ِﻣ ْﻦ ِﻓ ﱠ‬
‫ﺖ ﹶﻟﻪُ‬
‫ﺐ * َﻭﺯُﱠﻓ ْ‬
‫ﷲ ْﺑ ِﻦ َﻋْﺒ ِﺪ ﺍﹾﻟ ُﻤ ﱠﻄِﻠ ِ‬
‫ﺱ َﻋْﺒ ِﺪ ﺍ ِ‬
‫ﺻِﻠ َﺢ ﹶﻃ َﻌﺎ ٌﻡ ﹶﻛِﺜ ٌﲑ * ِ َﻷ ْﺟ ِﻞ ُﻋ ْﺮ ِ‬
‫ﻭَﺍﹾﻟ َﻐَﻨ ِﻢ َﻭﺫﹸِﺑ َﺢ َﻭﺃﹸ ْ‬
‫ﻱ ﹶﺃﱠﻧ ُﻪ ﹶﻟ ﱠﻤﺎ ﹶﺃ َﺭﺍ َﺩ‬
‫ﺠ ُﻤ َﻌ ِﺔ ُﺭ ِﻭ َ‬
‫ﺖ ﹶﻟْﻴﹶﻠ ﹶﺔ ﺍﹾﻟ ُ‬
‫ﺸﱠﻴ ﹰﺔ * َﻭ ﹶﻛﺎَﻧ ْ‬
‫ﰲ َﺧ ﹾﻠ َﻮ ِﺓ ﺍﻟ ﱠﻄﺎ َﻋ ِﺔ َﻋ ِ‬
‫ﷲ ِ‬
‫ﻼ ِﺑ َﻬﺎ َﻋْﺒ ُﺪ ﺍ ِ‬
‫ﹸﺛ ﱠﻢ ﺍ ْﺧَﺘ ﹶ‬
‫ﺠ ُﻤ َﻌ ِﺔ ِﻣ ْﻦ َﺷ ْﻬ ِﺮ‬
‫ﰲ َﺑ ﹾﻄ ِﻦ ﹸﺃ ِّﻣ ِﻪ ﺁ ِﻣَﻨ ﹶﺔ ﹶﻟْﻴﹶﻠ ﹶﺔ ﺍﹾﻟ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺤ ﱠﻤ ًﺪﺍ َ‬
‫ﺨﹸﻠ َﻖ ُﻣ َ‬
‫ﷲ ﹶﺃ ﹾﻥ َﻳ ْ‬
‫ﺍُ‬
‫ﺱ*‬
‫ﺠَﻨﺎ ِﻥ ﹶﺃ ﹾﻥ َﻳ ﹾﻔَﺘ َﺢ ﺍﹾﻟ ِﻔ ْﺮ َﺩ ْﻭ َ‬
‫ﺿ َﻮﺍ ﹶﻥ َﺧﺎ ِﺯ ﹶﻥ ﺍﹾﻟ ِ‬
‫ﻚ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ِﺭ ْ‬
‫ﰲ ِﺗ ﹾﻠ َ‬
‫ﷲ ِ‬
‫ﺻ ِّﻢ * ﹶﺃ َﻣ َﺮ ﺍ ُ‬
‫ﺐ ﹾﺍ َﻷ َ‬
‫َﺭ َﺟ ٍ‬
‫ﺨ ُﺰﻭ ﹶﻥ ﺍﱠﻟﺬِﻱ‬
‫ﺴ ﱠﺮ ﺍﹾﻟ َﻤ ْ‬
‫ﺽ ﹶﺃ ﹶﻻ ِﺇ ﱠﻥ ﺍﻟﱡﻨﻮ َﺭ ﺍﹾﻟ َﻤ ﹾﻜﻨ ُﻮ ﹶﻥ ﻭَﺍﻟ ِّ‬
‫ﺕ َﻭﹾﺍ َﻷ ْﺭ ِ‬
‫ﺴ َﻤ َﻮﺍ ِ‬
‫ﰲ ﺍﻟ ﱠ‬
‫َﻭَﻧﺎ َﺩﻯ ُﻣَﻨﺎ ٍﺩ ِ‬
‫ﰲ َﺑ ﹾﻄ ِﻦ ﹸﺃ ِّﻣ ِﻪ ﺁ ِﻣَﻨ ﹶﺔ ﺍﱠﻟﺬِﻱ ﻓِﻴ ِﻪ َﻳِﺘ ﱡﻢ ﹶﻛ َﻤﺎ ﹸﻝ َﺧ ﹾﻠ ِﻘ ِﻪ‬
‫ﺴَﺘ ِﻘ ﱡﺮ َﻫ ِﺬ ِﻩ ﺍﻟﱠﻠْﻴﹶﻠ ﹶﺔ ِ‬
‫َﻳ ﹸﻜﻮ ﹸﻥ ﺍﻟﱠﻨِﺒ ﱡﻲ ﺍﹾﻟ َﻬﺎ ِﺩﻱ ِﻣْﻨﻪُ َﻳ ْ‬
‫ﺤِﺒ ِﻪ ُﺑ ﹾﻜ َﺮ ﹰﺓ‬
‫ﺻْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ َﻭ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺸ ًﲑﺍ َﻭَﻧ ِﺬﻳ ًﺮﺍ * َ‬
‫ﺱ َﺑ ِ‬
‫ﱃ ﺍﻟﱠﻨﺎ ِ‬
‫ﺝ ِﺇ ﹶ‬
‫ﺨ ُﺮ ُ‬
‫َﻭَﻳ ْ‬
‫ﻼ‪.‬‬
‫ﺻﻴ ﹰ‬
‫َﻭﹶﺃ ِ‬
‫ﷲ َﻋْﻨ ُﻬﻤَﺎ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ َﺩ ﹶﻻﹶﻟ ِﺔ َﺣ ْﻤ ِﻞ ﺁ ِﻣَﻨ ﹶﺔ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺱ َﺭ ِ‬
‫ﺚ ِﺍْﺑ ِﻦ َﻋﱠﺒﺎ ٍ‬
‫ﰲ َﺣ ِﺪﻳ ِ‬
‫َﻭ ِ‬
‫ﻚ ﺍﻟﱠﻠْﻴﹶﻠ ﹶﺔ‪،‬‬
‫ﺖ ِﺗ ﹾﻠ َ‬
‫ﺶ َﻧ ﹶﻄ ﹶﻘ ْ‬
‫ﺖ ِﻟ ﹸﻘ َﺮْﻳ ٍ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * ﹶﺃ ﱠﻥ ﹸﻛ ﱠﻞ َﺩﺍﱠﺑ ٍﺔ ﹶﻛﺎَﻧ ْ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ِﺑ َﺮ ُﺳﻮ ِﻝ ﺍ ِ‬
‫ﺏ ﺍﹾﻟ ﹶﻜ ْﻌَﺒ ِﺔ َﻭﻫُ َﻮ ِﺇ َﻣﺎ ُﻡ ﹶﺃ ْﻫ ِﻞ ﺍﻟ ﱡﺪْﻧﻴَﺎ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﱠﻠﻢَ‪َ ،‬ﻭ َﺭ ِّ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﺖ ُﺣ ِﻤ ﹶﻞ ِﺑ َﺮ ُﺳﻮ ِﻝ ﺍ ِ‬
‫َﻭﻗﹶﺎﹶﻟ ْ‬
‫ﺻَﺒ َﺢ َﻣْﻨﻜ ُﻮ ًﺳﺎ *‬
‫ﺠ ِﻢ ِﺇ ﱠﻻ َﻭﹶﺃ ْ‬
‫ﺏ ﻭَﺍﹾﻟ َﻌ َ‬
‫ﻚ ِﻣ ْﻦ ُﻣﻠ ُﻮ ِﻙ ﺍﹾﻟ َﻌ َﺮ ِ‬
‫ﺝ ﹶﺃ ْﻫِﻠ َﻬﺎ * َﻭﹶﻟ ْﻢ َﻳْﺒ َﻖ َﺳ ِﺮﻳ ُﺮ َﻣِﻠ ٍ‬
‫َﻭ ِﺳ َﺮﺍ ُ‬
‫ﺡ‬
‫ﺻﺎ َ‬
‫ﺲ * َﻭ َ‬
‫ﰊ ﹸﻗَﺒْﻴ ٍ‬
‫ﷲ َﻫﺎ ِﺭًﺑﺎ َﻋﻠﹶﻰ َﻭ ْﺟ ِﻬ ِﻪ َﺣﺘﱠﻰ ﹶﺃَﺗﻰ َﻋﻠﹶﻰ َﺟَﺒ ِﻞ ﹶﺃ ِ‬
‫ﺲ ﹶﻟ َﻌَﻨ ُﻪ ﺍ ُ‬
‫َﻭﹶﺃ ﹾﻗَﺒ ﹶﻞ ِﺇْﺑِﻠﻴ ُ‬
‫ﺐ * َﻭﻗﹶﺎﻟﻮُﺍ َﻣﺎ ﺍﱠﻟﺬِﻱ َﻧ َﺰ ﹶﻝ‬
‫ﲔ ِﻣ ْﻦ ﹸﻛ ِّﻞ َﺟﺎِﻧ ٍ‬
‫ﺸَﻴﺎ ِﻃ ُ‬
‫ﺖ ِﺇﹶﻟْﻴ ِﻪ ﺍﻟ ﱠ‬
‫ﺤ ﹰﺔ‪َ ،‬ﻭ َﺭ ﱠﻥ َﺭﱠﻧ ﹰﺔ ﹶﻓﺎ ْﺟَﺘ َﻤ َﻌ ْ‬
‫ﺻْﻴ َ‬
‫َ‬
‫ﲔ‬
‫ﻼ ُﻙ ﹸﺃ ْﻫِﻠ ﹾﻜَﻨﺎ ِﺣ َ‬
‫ﺴ ﱠﻔﺎ ِﻙ ﺍﹾﻟ َﻬﱠﺘﺎ ِﻙ ﺍﱠﻟﺬِﻱ ُﺗ ﹶﻘﺎِﺗ ﹸﻞ َﻣ َﻌ ُﻪ ﹾﺍ َﻷ ْﻣ ﹶ‬
‫ﺕ َﺩ ْﻭﹶﻟ ﹸﺔ ﺍﻟ ﱠ‬
‫ﻚ؟ ﻗﹶﺎ ﹶﻝ َﻭْﻳﹶﻠ ﹸﻜ ْﻢ َﺟﺎ َﺀ ْ‬
‫ِﺑ َ‬
‫ﺕ ِﻣْﻨ ُﻬ ﱠﻦ‬
‫ﺴﺎ ِﺀ َﻣ ﱠﻜ ﹶﺔ َﻭ َﻣﺎ َ‬
‫ﺴ ُﺪﻭ َﻫﺎ َﻋﹶﻠْﻴ ِﻪ َﺟ ِﻤﻴ ُﻊ ِﻧ َ‬
‫ﲏ ﺁ ِﻣَﻨ ﹶﺔ * ﻗﹶﺎ ﹶﻝ َﻭ َﺣ َ‬
‫ﺖ َﻫ ِﺬ ِﻩ ﺍﹾﻟ َﻤ ْﺮﹶﺃ ﹸﺓ َﻳ ْﻌ ِ‬
‫َﺣ َﻤﹶﻠ ْ‬
‫ﺤَﺒ ِﺔ‬
‫ﺻْ‬
‫ﰲ ُ‬
‫ﷲ ِ‬
‫ﺴِﻨ ِﻪ َﻭ َﺟ َﻤﺎِﻟ ِﻪ َﻭَﺑ ِﻘ َﻲ َﻋْﺒ ُﺪ ﺍ ِ‬
‫ﺴ َﺮ ﹰﺓ َﻭﹶﺃ َﺳ ﹰﻔﺎ َﻋﹶﻠْﻴ ِﻪ * ِﻟ َﻤﺎ ﹶﻓﺎَﺗ ُﻬ ﱠﻦ ِﻣ ْﻦ ُﺣ ْ‬
‫ﻣِﺎﹶﺋﺔﹸ ِﺍ ْﻣ َﺮﹶﺃ ٍﺓ َﺣ ْ‬
‫ﺏ‬
‫ﺵ ﺍﹾﻟ َﻤ ْﻐ ِﺮ ِ‬
‫ﱃ ُﻭ ُﺣﻮ ِ‬
‫ﻕ ِﺇ ﹶ‬
‫ﺸ ِﺮ ِ‬
‫ﺵ ﺍﹾﻟ َﻤ ْ‬
‫ﺕ ُﻭ ُﺣﻮ ُ‬
‫ﰲ َﺟْﺒ َﻬِﺘ ِﻪ َﻭﹶﻓ ﱠﺮ ْ‬
‫ﻸ ُﻷ ِ‬
‫ﺁ ِﻣَﻨ ﹶﺔ * ﻭَﺍﻟﱡﻨﻮ ُﺭ َﻳَﺘ ْ‬
‫ﰲ ﹸﻛ ِّﻞ َﺷ ْﻬ ٍﺮ ِﻣ ْﻦ َﺣ ْﻤِﻠ ِﻪ‬
‫ﻀﺎ * َﻭﹶﻟ ُﻪ ِ‬
‫ﻀ ُﻬ ْﻢ َﺑ ْﻌ ً‬
‫ﺸ ُﺮ َﺑ ْﻌ ُ‬
‫ﺤﺎ ِﺭ ُﻳَﺒ ِّ‬
‫ﻚ ﹶﺃ ْﻫ ﹸﻞ ﺍﹾﻟِﺒ َ‬
‫ﺕ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺸﺎ َﺭﺍ ِ‬
‫ِﺑﺎﹾﻟِﺒ َ‬

‫ ‪- ١٣‬‬‫ﺤ ﱠﻤ ٌﺪ‬
‫ﺸ ُﺮﻭﺍ ﹶﻓ ﹶﻘ ْﺪ ﺁ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ﹾﻈ َﻬ َﺮ ﹶﺃﺑ ُﻮ ﺍﹾﻟ ﹶﻘﺎ ِﺳ ِﻢ * ُﻣ َ‬
‫ﺴ َﻤﺎ ِﺀ * ﹶﺃ ﹾﻥ ﹶﺍْﺑ ِ‬
‫ﰲ ﺍﻟ ﱠ‬
‫ﺽ َﻭِﻧ َﺪﺍ ٌﺀ ِ‬
‫ﰲ ﹾﺍ َﻷ ْﺭ ِ‬
‫ِﻧ َﺪﺍ ٌﺀ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺐ ِﻭ ﹶﻻ َﺩِﺗ ِﻪ َ‬
‫ﺠﺎِﺋ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﻣْﻴ ُﻤﻮًﻧﺎ ُﻣَﺒﺎ َﺭ ﹰﻛﺎ َﻭ ِﻣ ْﻦ َﻋ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ َ‬
‫ﺍﹾﻟ ُﻤ ْ‬
‫ﺖ‪ :‬ﻛﹶﺎ ﹶﻥ َﻳ ُﻬﻮ ِﺩﻱﱞ ﹶﻗ ْﺪ‬
‫ﷲ َﻋْﻨﻬَﺎ َﻭ َﻋ ْﻦ ﹶﺃِﺑﻴ َﻬﺎ ﹶﺃﱠﻧﻬَﺎ ﻗﹶﺎﹶﻟ ْ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺸ ﹶﺔ َﺭ ِ‬
‫ﻱ َﻋ ْﻦ َﻋﺎِﺋ َ‬
‫َﻭ َﺳﻠﱠ َﻢ َﻣﺎ ُﺭ ِﻭ َ‬
‫ﺸ َﺮ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * ﻗﹶﺎ ﹶﻝ ﻳَﺎ َﻣ ْﻌ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﱵ ُﻭِﻟ َﺪ ﻓِﻴﻬَﺎ ﺍﻟﱠﻨِﺒ ﱡﻲ َ‬
‫ﺖ ﺍﻟﱠﻠْﻴﹶﻠ ﹸﺔ ﺍﱠﻟ ِ‬
‫َﺳ ﹶﻜ َﻦ َﻣ ﱠﻜ ﹶﺔ ﹶﻓﹶﻠ ﱠﻤﺎ ﹶﻛﺎَﻧ ِ‬
‫ﰲ َﻫ ِﺬ ِﻩ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ‬
‫ﺶ َﻫ ﹾﻞ ُﻭِﻟ َﺪ ﺍﻟﱠﻠْﻴﹶﻠ ﹶﺔ ﻓِﻴ ﹸﻜ ْﻢ َﻣ ْﻮﻟ ُﻮ ٌﺩ * ﻗﹶﺎﻟﻮُﺍ ﹶﻻ َﻧ ْﻌﹶﻠ ُﻢ * ﻗﹶﺎ ﹶﻝ ﹸﺍْﻧ ﹸﻈ ُﺮﻭﺍ ﹶﻓِﺈﻧﱠ ُﻪ ُﻭِﻟ َﺪ ِ‬
‫ﹸﻗ َﺮْﻳ ٍ‬
‫ﷲ ْﺑ ِﻦ َﻋْﺒ ِﺪ‬
‫ﺴﹶﺄﻟ ُﻮﺍ ﹶﻓ ِﻘﻴ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﹶﻗ ْﺪ ُﻭِﻟ َﺪ ِﻟ َﻌْﺒ ِﺪ ﺍ ِ‬
‫ﺼ َﺮﻓ ُﻮﺍ ﹶﻓ َ‬
‫ﻼ َﻣ ﹲﺔ ﹶﻓﺎْﻧ َ‬
‫َﻧِﺒ ﱡﻲ َﻫ ِﺬ ِﻩ ﹾﺍ ُﻷ ﱠﻣ ِﺔ َﺑْﻴ َﻦ ﹶﻛِﺘ ﹶﻔْﻴ ِﻪ َﻋ ﹶ‬
‫ﻱ‬
‫ﱃ ﹸﺃ ِّﻣ ِﻪ ﹶﻓﹶﺄ ْﺧ َﺮ َﺟْﺘ ُﻪ ﹶﻟ ُﻬ ْﻢ ﹶﻓﹶﻠ ﱠﻤﺎ َﺭﹶﺃﻯ ﺍﹾﻟَﻴ ُﻬﻮ ِﺩ ﱡ‬
‫ﻱ َﻣ َﻌ ُﻬ ْﻢ ِﺇ ﹶ‬
‫ﺐ ﺍﹾﻟَﻴ ُﻬﻮ ِﺩ ﱡ‬
‫ﻼ ٌﻡ * ﹶﻓ ﹶﺬ َﻫ َ‬
‫ﺐ ﹶﻏ ﹶ‬
‫ﺍﹾﻟ ُﻤ ﱠﻄِﻠ ِ‬
‫ﺶ‬
‫ﺸ َﺮ ﹸﻗ َﺮْﻳ ٍ‬
‫ﲏ ِﺇ ْﺳ َﺮﺍِﺋﻴ ﹶﻞ ﻳَﺎ َﻣ ْﻌ َ‬
‫ﺖ ﺍﻟﱡﻨُﺒ ﱠﻮ ﹸﺓ ِﻣ ْﻦ َﺑ ِ‬
‫ﻕ ﻗﹶﺎ ﹶﻝ ﹶﺫ َﻫَﺒ ِ‬
‫ﺸ‪‬ﻴﺎ َﻋﹶﻠْﻴ ِﻪ ﹶﻓﹶﻠ ﱠﻤﺎ ﹶﺃﹶﻓﺎ َ‬
‫ﻼ َﻣ ﹶﺔ * َﺧ ﱠﺮ َﻣ ْﻐ ِ‬
‫ﺍﹾﻟ َﻌ ﹶ‬
‫ﺚ‬
‫ﰲ َﺣ ِﺪﻳ ِ‬
‫ﺏ * َﻭ ِ‬
‫ﱃ ﺍﹾﻟ َﻤ ْﻐ ِﺮ ِ‬
‫ﻕ ِﺇ ﹶ‬
‫ﺸ ِﺮ ِ‬
‫ﺝ َﺧَﺒ ُﺮ َﻫﺎ ِﻣ َﻦ ﺍﹾﻟ َﻤ ْ‬
‫ﺨ ُﺮ ُ‬
‫ﺴ ﹸﻄ َﻮ ﱠﻥ ِﺑ ﹸﻜ ْﻢ َﺳ ﹾﻄ َﻮ ﹰﺓ َﻳ ْ‬
‫ﷲ ﹶﻟَﻴ ْ‬
‫ﹶﺃ َﻣﺎ ﻭَﺍ ِ‬
‫ﲔ َﻣ ﱠﺮ‬
‫ﺕ ِﺣ َ‬
‫ﱐﺁ ٍ‬
‫ﺙ َﻭَﺗ ﹸﻘﻮ ﹸﻝ * ﹶﺃَﺗﺎ ِ‬
‫ﺤ ِّﺪ ﹸ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ ُﺗ َ‬
‫ﷲ َﻋْﻨ ُﻬﻤَﺎ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻛﺎَﻧ ْ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺱ َﺭ ِ‬
‫ِﺍْﺑ ِﻦ َﻋﱠﺒﺎ ٍ‬
‫ﺴ ِّﻤﻴ ِﻪ‬
‫ﲔ ﹶﻓِﺈﺫﹶﺍ َﻭﹶﻟ ْﺪِﺗ ِﻪ ﹶﻓ َ‬
‫ﺴِّﻴ ِﺪ ﺍﹾﻟ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﺖ ِﺑ َ‬
‫ﻚ َﺣ َﻤ ﹾﻠ ِ‬
‫ﰲ ﺍﹾﻟ َﻤَﻨﺎ ِﻡ َﻭﻗﹶﺎ ﹶﻝ ِﺇﱠﻧ ِ‬
‫ﰊ ِﻣ ْﻦ َﺣ ْﻤﻠ ِﻲ ِﺳﱠﺘ ﹸﺔ ﹶﺃ ْﺷ ُﻬ ٍﺮ ِ‬
‫ِ‬
‫ﻚ‪.‬‬
‫ﺤ ﱠﻤ ًﺪﺍ ﻭَﺍ ﹾﻛُﺘ ِﻤﻲ َﺷ ﹾﺄَﻧ ِ‬
‫ُﻣ َ‬
‫ﺤ َﺮ َﻣْﻴ ْﻦ‬
‫ﺴْﻴ ْﻦ * ﹸﻛ ْﻦ َﺷ ِﻔﻴ ِﻌﻲ ﻳَﺎ ِﺇ َﻣﺎ َﻡ ﺍﹾﻟ َ‬
‫ﺤَ‬
‫ﷲ ﻳَﺎ َﺟ ﱠﺪ ﺍﹾﻟ ُ‬
‫َﻳﺎ َﺭ ُﺳﻮ ﹶﻝ ﺍ ِ‬
‫ﺨ َﲑَﺗْﻴ ْﻦ‬
‫ﰊ * َﺑ ْﻌ َﺪ َﺟ ِّﺪﻱ َﻭﹶﺃﻧَﺎ ﺍْﺑ ُﻦ ﺍﹾﻟ ِ‬
‫ﺨ ﹾﻠ ِﻖ ﹶﺃ ِ‬
‫ﷲ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺧِﻴ َﺮ ﹸﺓ ﺍ ِ‬
‫ﺶ َﻳ ْﻌُﺒ ُﺪﻭ ﹶﻥ ﺍﹾﻟ َﻮﹶﺛَﻨْﻴ ْﻦ‬
‫ﻼ ًﻣﺎ َﻧﺎ ِﺷﹰﺌﺎ * َﻭﻗﹸ َﺮْﻳ ٌ‬
‫ﷲ ﹸﻏ ﹶ‬
‫َﻋَﺒ َﺪ ﺍ َ‬
‫ﺤ َﺮ َﻣْﻴ ْﻦ‬
‫ﺤ َﻮ ﺍﹾﻟ َ‬
‫ﻑ َﻧ ْ‬
‫ﺕ ﻭَﺍﹾﻟ ُﻌ ﱠﺰﻯ َﻣ ًﻌﺎ * َﻭ َﻋِﻠﻲﱞ ﹶﻃﺎ َ‬
‫ﻼ َ‬
‫َﻳ ْﻌُﺒ ُﺪﻭ ﹶﻥ ﺍﻟ ﱠ‬
‫ﱃ ﺍﻟﱠﺜ ﹶﻘﹶﻠْﻴ ْﻦ‬
‫ﺙ ﹾﺍﻟ ِﻌ ﹾﻠ ِﻢ َﻭ َﻣ ْﻮ ﹶ‬
‫ﰊ * ﻭَﺍ ِﺭ ﹸ‬
‫ﹸﺃ ِّﻣ َﻲ ﺍﻟ ﱠﺰ ْﻫ َﺮﺍ ُﺀ َﺣ ًّﻘﺎ َﻭﹶﺃ ِ‬
‫ﺐ ﻭَﺍْﺑ ُﻦ ﺍﹾﻟ ﹶﻘ َﻤ َﺮْﻳ ْﻦ‬
‫ﺲ َﻭﺃﹸ ِّﻣﻲ ﹶﻗ َﻤ ُﺮ * َﻭﹶﺃﻧَﺎ ﺍﹾﻟ ﹶﻜ ْﻮ ﹶﻛ ُ‬
‫َﻭﺍِﻟ ِﺪﻱ َﺷ ْﻤ ٌ‬
‫ﻀ ﹸﺔ ﻭَﺍْﺑ ُﻦ ﺍﻟ ﱠﺬ َﻫَﺒْﻴ ْﻦ‬
‫ﺐ * َﻭﹶﺃﻧَﺎ ﺍﹾﻟ ِﻔ ﱠ‬
‫ﺖ ِﻣ ْﻦ ﹶﺫ َﻫ ٍ‬
‫ﺼ ْ‬
‫ﻀ ﹲﺔ ﹶﻗ ْﺪ َﺧﹶﻠ َ‬
‫ِﻓ ﱠ‬
‫ﰲ َﺑ ْﺪ ٍﺭ ُﺣَﻨْﻴ ْﻦ‬
‫ﰊ َﺣْﻴ َﺪ ٍﺭ * ﹶﻗﺎِﺗ ﹸﻞ ﺍﹾﻟ ﹸﻜ ﱠﻔﺎ ِﺭ ِ‬
‫ﺏ ﹶﻛﹶﺄ ِ‬
‫َﻣ ْﻦ ﹶﻟﻪُ ﹶﺃ ٌ‬
‫ﺨَﺘﺎ ِﺭ ﹸﻗ ﱠﺮ ﹾﺓ ﹸﻛ ِّﻞ َﻋْﻴ ْﻦ‬
‫ﻀ َﻌ ﹸﺔ ﺍﹾﻟ ُﻤ ْ‬
‫َﻣ ْﻦ ﹶﻟﻪُ ﹸﺃﻡﱞ ﹶﻛﹸﺄ ِّﻣﻲ ﹶﻓﺎ ِﻃ َﻤﺔ * ِﺑ ْ‬
‫ﺴَﺒْﻴ ْﻦ‬
‫ﺤﻴ ِﺢ ﺍﻟﱠﻨ َ‬
‫ﺻِ‬
‫ﺠَﻨﺎ َﺣْﻴ ِﻦ َ‬
‫َﻣ ْﻦ ﹶﻟﻪُ َﻋﻢﱞ ﹶﻛ َﻌ ِّﻤﻲ َﺟ ْﻌ ﹶﻔ ٍﺮ * ِﺫﻱ ﺍﹾﻟ َ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ * َﺳِّﻴ ُﺪ ﺍﹾﻟ ﹶﻜ ْﻮَﻧْﻴ ِﻦ ﻧ ُﻮ ُﺭ ﺍﻟﻈﱡ ﹾﻠ َﻤَﺘْﻴ ْﻦ‬
‫ﺠ ِّﺪﻱ ﺍﹾﻟ ُﻤ ْ‬
‫َﻣ ْﻦ ﹶﻟﻪُ َﺟﺪﱞ ﹶﻛ َ‬

‫ ‪- ١٤‬‬‫ﺴُﺘَﻨﺎ * ﹶﻗ ْﺪ َﻣﹶﻠ ﹾﻜَﻨﺎ َﺷ ْﺮﹶﻗ َﻬﺎ ﻭَﺍﹾﻟ َﻤ ْﻐ ِﺮَﺑْﻴ ْﻦ‬
‫ﺏ ﺍﹾﻟ َﻌَﺒﺎ َﺧ ْﻤ َ‬
‫ﺤﺎ ُ‬
‫ﺻَ‬
‫ﺤ ُﻦ ﹶﺃ ْ‬
‫َﻧ ْ‬
‫ﺤ َﺮ َﻣْﻴ ْﻦ‬
‫ﺤ ُﻦ َﺟْﺒ ِﺮﻳ ﹸﻞ ﹶﻏ َﺪﺍ َﺳﺎ ِﺩ ُﺳَﻨﺎ * َﻭﹶﻟَﻨﺎ ﺍﹾﻟ ﹶﻜ ْﻌَﺒ ﹸﺔ ﹸﺛ ﱠﻢ ﺍﹾﻟ َ‬
‫َﻧ ْ‬
‫ﺴْﻴ ْﻦ‬
‫ﺤَ‬
‫ﻒ ﺍﹾﻟ ُ‬
‫ﺴ ﹶﻘ ْﻮ ﹶﻥ ِﻣ ْﻦ ﹶﻛ ِّ‬
‫ﰲ ﹶﻏ ٍﺪ ُﺗ ْ‬
‫ﺨَﺘﺎ ِﺭ ﹶﻗ ﱡﺮﻭﺍ ﹶﺃ ْﻋُﻴًﻨﺎ * ِ‬
‫ﺼَﺒ ﹸﺔ ﺍﹾﻟ ُﻤ ْ‬
‫ُﻋ ْ‬
‫ﺻ ﹾﻔ َﻮَﺗ ُﻪ ِﻣ ْﻦ‬
‫ﷲ َﻋ ﱠﺰ َﻭ َﺟ ﱠﻞ ﹶﺃ ﹾﻥ ُﻳ ﹾﻈ ِﻬ َﺮ ِﺧ َﲑَﺗ ُﻪ ِﻣ ْﻦ َﺧ ﹾﻠ ِﻘ ِﻪ * َﻭ َ‬
‫ﰲ َﺧَﺒ ٍﺮ ﺁ َﺧ َﺮ ﹶﻟ ﱠﻤﺎ ﹶﺃ َﺭﺍ َﺩ ﺍ ُ‬
‫َﻭ ِ‬
‫ﺴ َﻬﺎ ﻭَﺁﹶﺛﺎ ِﻣ َﻬﺎ‪َ ،‬ﻭﻳُ ِﺰﻳ ﹶﻞ‬
‫ﺴﹶﻠ َﻬﺎ ِﻣ ْﻦ َﺩَﻧ ِ‬
‫ﻼ ِﻣ َﻬﺎ * َﻭﹶﺃ ﹾﻥ َﻳ ْﻐ ِ‬
‫ﺽ َﺑ ْﻌ َﺪ ﹶﻇ ﹶ‬
‫ِﻋَﺒﺎ ِﺩ ِﻩ * َﻭﹶﺃ ﹾﻥ ُﻳِﻨ َﲑ ﹾﺍ َﻷ ْﺭ َ‬
‫ﺕ‬
‫ﺴ َﻤ َﻮﺍ ِ‬
‫ﰲ ﺍﻟ ﱠ‬
‫ﻼ ُﻡ ِ‬
‫ﺴﹶ‬
‫ﲔ َﻋﹶﻠْﻴ ِﻪ ﺍﻟ ﱠ‬
‫ﻼِﺋ ﹶﻜ ِﺔ َﺟْﺒ ِﺮﻳ ﹸﻞ ﹾﺍ َﻷ ِﻣ ُ‬
‫ﺱ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺻَﻨﺎ َﻣ َﻬﺎ * َﻧﺎ َﺩﻯ ﹶﻃﺎ ُﻭ ُ‬
‫ﹶﻃ َﻮﺍ ِﻏﻴَﺘ َﻬﺎ َﻭﹶﺃ ْ‬
‫ﷲ ﺍﹾﻟ ﹶﻜ ِﺮ َﱘ ﹶﻗ ْﺪ‬
‫ﰲ َﺟﱠﻨ ِﺔ ﺍﹾﻟ َﻤ ﹾﺄ َﻭﻯ * ﹶﺃ ﹶﻻ َﻭِﺇ ﱠﻥ ﺍ َ‬
‫ﺵ َﻭ ِﻋْﻨ َﺪ ِﺳ ْﺪ َﺭ ِﺓ ﺍﹾﻟ ُﻤْﻨَﺘ َﻬﻰ َﻭ ِ‬
‫َﻭ ِﻋْﻨ َﺪ َﺣ َﻤﹶﻠ ِﺔ ﺍﹾﻟ َﻌ ْﺮ ِ‬
‫ﺸ ِﲑ ﺍﻟﱠﻨ ِﺬﻳ ِﺮ‬
‫ﺕ ِﺣ ﹾﻜ َﻤُﺘ ُﻪ ﻭَﺁ ﹶﻥ َﻭ ْﻋ ُﺪ ُﻩ ﺍﱠﻟﺬِﻱ َﻭ َﻋ َﺪ ِﺑ ِﻪ ِﻣ ْﻦ ِﺇ ﹾﻇ َﻬﺎ ِﺭ ﺍﹾﻟَﺒ ِ‬
‫ﺖ ﹶﻛِﻠ َﻤُﺘ ُﻪ َﻭَﻧ ﹶﻔ ﹶﺬ ْ‬
‫َﺗ ﱠﻤ ْ‬
‫ﻑ َﻭَﻳْﻨ َﻬﻰ َﻋ ِﻦ‬
‫ﺴ ِﲑ ﺍﱠﻟﺬِﻱ َﻳ ﹾﺄ ُﻣ ُﺮ ِﺑﺎﹾﻟ َﻤ ْﻌ ُﺮﻭ ِ‬
‫ﰲ ﺍﹾﻟَﻴ ْﻮ ِﻡ ﺍﹾﻟ َﻌ ِ‬
‫ﺸ ِّﻔ ِﻊ ِ‬
‫ﺸﺎِﻓ ِﻊ ﺍﹾﻟ ُﻤ َ‬
‫ﺝ ﺍﹾﻟ ُﻤِﻨ ِﲑ * ﹶﺍﻟ ﱠ‬
‫ﺴ َﺮﺍ ِ‬
‫ﹶﺍﻟ ِّ‬
‫ﷲ َﺣ ﱠﻖ ِﺟ َﻬﺎ ِﺩ ِﻩ *‬
‫ﰲ َﺳِﺒﻴ ِﻞ ﺍ ِ‬
‫ﺠﺎ ِﻫ ِﺪ ِ‬
‫ﺼَﻴﺎَﻧ ِﺔ * ﻭَﺍﹾﻟ ُﻤ َ‬
‫ﺐ ﹾﺍ َﻷ َﻣﺎَﻧ ِﺔ ﻭَﺍﻟ ِّﺪَﻳﺎَﻧ ِﺔ ﻭَﺍﻟ ِّ‬
‫ﺻﺎ ِﺣ ِ‬
‫ﺍﹾﻟ ُﻤْﻨ ﹶﻜ ِﺮ * َ‬
‫ﲔ َﻭ َﺟ َﻌﹶﻠ ُﻪ َﺭ ْﺣ َﻤ ﹰﺔ‬
‫ﷲ ِﺑ ِﻪ ﺍﻟﱠﻨِﺒِّﻴ َ‬
‫ﻼ ِﺩ ِﻩ * ﹶﻗ ْﺪ َﺧَﺘ َﻢ ﺍ ُ‬
‫ﰲ ِﺑ ﹶ‬
‫ﷲ ِ‬
‫ﷲ ِﻣ ْﻦ ِﻋَﺒﺎ ِﺩ ِﻩ ﻭَﻧ ُﻮ ِﺭ ﺍ ِ‬
‫َﻭ ِﺧ َﲑ ِﺓ ﺍ ِ‬
‫ﲔ*‬
‫ﰲ ﺍﹾﻟ ُﻤ ﹾﺬِﻧِﺒ َ‬
‫ﺸ ﹶﻔﺎ َﻋ ﹶﺔ ِ‬
‫ﺤ ﱠﻤ ًﺪﺍ َﻭ ﹶﻃ َﻪ ﻭَﻳﺲ * َﻭﹶﺃ ْﻋ ﹶﻄﺎ ُﻩ ﺍﻟ ﱠ‬
‫ﲔ * َﻭ َﺳ ﱠﻤﺎ ُﻩ ﹶﺍ ْﺣ َﻤ ًﺪﺍ َﻭﻣُ َ‬
‫ِﻟ ﹾﻠ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﲔ * ﻗﹶﺎ ﹶﻝ‬
‫ﺤِﺒ ِﻪ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺻْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ َﻭ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺴ َﺦ ِﺑ ِﺪﻳِﻨ ِﻪ َﻭ َﺷ ِﺮﻳ َﻌِﺘ ِﻪ ﹸﻛ ﱠﻞ ِﺩﻳ ٍﻦ * َ‬
‫َﻭَﻧ َ‬
‫ﺠَﻨﺎ ِﻥ‬
‫ﺏ ﺍﹾﻟ ِ‬
‫ﺖ ﹶﺃْﺑ َﻮﺍ ُ‬
‫ﺤ ْ‬
‫ﲔ َﻭﻓﹸِﺘ َ‬
‫ﺏ ﺍﹾﻟ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﺴِﺒﻴ ِﺢ ﻭَﺍﻟﺜﱠَﻨﺎ ِﺀ ِﻟ َﺮ ِّ‬
‫ﻼِﺋ ﹶﻜﺔﹸ ِﺑﺎﻟﱠﺘ ْ‬
‫ﺖ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺠ ِ‬
‫ﺿﱠ‬
‫ﻚ َ‬
‫ﻓ ِﻌْﻨ َﺪ ﹶﺫِﻟ َ‬
‫ﺤﻮ ُﺭ‬
‫ﺕ ﺍﹾﻟ ُ‬
‫ﺕ َﻭَﺗ َﻌ ﱠﻄ َﺮ ِ‬
‫ﺕ ِﺑﺎﻟﱠﻨَﺒﺎَﺗﺎ ِ‬
‫ﺠﱠﻨ ِﺔ َﻭﹶﺃ ْﺯ َﻫ َﺮ ْ‬
‫ﺠﺎ ُﺭ ﺍﹾﻟ َ‬
‫ﺖ ﹶﺃ ْﺷ َ‬
‫ﺏ ﺍﻟِّﻨ َﲑﺍ ِﻥ َﻭﹶﺃْﻳَﻨ َﻌ ْ‬
‫ﺖ ﹶﺃْﺑ َﻮﺍ ُ‬
‫َﻭﺃﹸ ﹾﻏِﻠ ﹶﻘ ْ‬
‫ﺴﺎ ِﻝ َﻭﹾﺍ َﻷﹾﻟَﺒﺎ ِﻥ *‬
‫ﺨ ُﻤﻮ ِﺭ َﻭﹾﺍ َﻷ ْﻋ َ‬
‫ﺖ ﹾﺍ َﻷْﻧ َﻬﺎ ُﺭ ِﺑﺎﹾﻟ ُ‬
‫ﺕ ﻭَﺍْﻧَﺘ ﹶﻔ ﹶﻘ ِ‬
‫ﺖ ﹾﺍ َﻷ ﹾﻃَﻴﺎ ُﺭ ِﺑﺎﻟﻠﱡ َﻐﺎ ِ‬
‫ﻭَﺍﹾﻟ ِﻮﹾﻟ َﺪﺍ ﹸﻥ * َﻭ ﹶﻏﱠﻨ ِ‬
‫ﻼ ُﻙ‬
‫ﺖ ﹾﺍ َﻷ ْﻣ ﹶ‬
‫ﺠ ِ‬
‫ﺿﱠ‬
‫ﻚ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ * َﻭ َ‬
‫ﺲ ﺍﹾﻟ َﻤِﻠ ِ‬
‫ﺼﺎ ِﻥ ُﻣ َﻮ ِّﺣ َﺪ ﹰﺓ ِﺑَﺘ ﹾﻘ ِﺪﻳ ِ‬
‫ﺖ ﹾﺍ َﻷ ﹾﻃَﻴﺎ ُﺭ َﻋﻠﹶﻰ ﹾﺍ َﻷ ﹾﻏ َ‬
‫َﻭَﺗ َﺮﱠﻧ َﻤ ِ‬
‫ﷲ ﺍﹾﻟ َﻌ ِﺰﻳ ِﺰ‬
‫ﻚِ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻣﺎ َﺩﺍ َﻡ ﺍﹾﻟ ُﻤ ﹾﻠ ُ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺨَﺘﺎ ِﺭ َ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ ﺍﹾﻟ ُﻤ ْ‬
‫ﺤ ﱠﻤ ٍﺪ ﺍﹾﻟ ُﻤ ْ‬
‫ﺸﺎ ِﺭ ِﺑ ُﻤ َ‬
‫ِﺑ ﹾﺎ ِﻻ ْﺳِﺘْﺒ َ‬
‫ﷲ َﻭ ْﺣ َﺪ ُﻩ‬
‫ﺏ * ﹶﻻ ِﺇﹶﻟ َﻪ ِﺇ ﱠﻻ ﺍ ُ‬
‫ﻼ ُﻡ ﺍﹾﻟ ُﻐﻴ ُﻮ ِ‬
‫ﺠﱠﻠﻰ ﹶﻟ ُﻬ ْﻢ َﻋ ﱠ‬
‫ﺐ َﻭﹾﺍ َﻷ ْﺳَﺘﺎ ُﺭ‪َ ،‬ﻭَﺗ َ‬
‫ﺠ ُ‬
‫ﺤُ‬
‫ﺖ ﺍﹾﻟ ُ‬
‫ﺍﹾﻟ َﻐ ﱠﻔﺎ ِﺭ‪َ ،‬ﻭﺭُِﻓ َﻌ ِ‬
‫ﻼ ُﻡ ِﻣ ْﻦ ﹶﺃ ْﻫ ِﻞ‬
‫ﺴﹶ‬
‫ﻍ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ َﻋﹶﻠْﻴ ِﻪ ﺍﻟ ﱠ‬
‫ﺏ * ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﻠ ﱠﻤﺎ ﹶﻓ َﺮ ﹶ‬
‫ﻑ ﺍﹾﻟ ﹸﻜ ُﺮﻭ ِ‬
‫ﺸﺎ ُ‬
‫ﻚ ﹶﻟﻪُ ﹶﻛ ﱠ‬
‫ﹶﻻ َﺷ ِﺮﻳ َ‬
‫ﰲ‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﹶﻓَﻴَﺘ ﹶﻔ ﱠﺮﻗ ُﻮ ﹶﻥ ِ‬
‫ﻒ ِﻣ َﻦ ﺍﹾﻟ َﻤ ﹶ‬
‫ﰲ ِﻣﺎﹶﺋ ِﺔ ﹶﺃﹾﻟ ٍ‬
‫ﺽ ِ‬
‫ﱃ ﹾﺍ َﻷ ْﺭ ِ‬
‫ﷲ ﹶﺃ ﹾﻥ َﻳْﻨ ِﺰ ﹶﻝ ِﺇ ﹶ‬
‫ﺕ ﹶﺃ َﻣ َﺮ ُﻩ ﺍ ُ‬
‫ﺴ َﻤ َﻮﺍ ِ‬
‫ﺍﻟ ﱠ‬
‫ﺸ ُﺮﻭﺍ ﹶﺃ ْﻫ ﹶﻞ‬
‫ﺤﺎ ِﺭ َﻭ َﺳﺎِﺋ ِﺮ ﹾﺍ َﻷ ﹾﻗ ﹶﻄﺎ ِﺭ َﺣﺘﱠﻰ َﺑ ﱠ‬
‫ﺠ َﺰﺍِﺋ ِﺮ ﻭَﺍﹾﻟِﺒ َ‬
‫ﺠَﺒﺎ ِﻝ ﻭَﺍﹾﻟ َ‬
‫ﺱ ﺍﹾﻟ ِ‬
‫ﺽ َﻭ َﻋﻠﹶﻰ ُﺭﺅ ِ‬
‫ﹾﺍ َﻷ ْﺭ ِ‬
‫ﷲ ِﻣْﻨﻪُ ﺍﹾﻟ ﹶﻘُﺒﻮ ﹶﻝ‪َ ،‬ﺟ َﻌﹶﻠ ُﻪ َﺗ ِﻘ‪‬ﻴﺎ َﻧ ِﻘ‪‬ﻴﺎ‬
‫ﺕ ﹶﻓ َﻤ ْﻦ َﻋِﻠ َﻢ ﺍ ُ‬
‫ﺤﻮ ِ‬
‫ﺴَﺘ ﹶﻘ ﱠﺮ ﺍﹾﻟ ُ‬
‫ﺴ ﹾﻔﹶﻠﻰ َﻭﻣُ ْ‬
‫ﺴﺎِﺑ َﻌ ِﺔ ﺍﻟ ﱡ‬
‫ﺽ ﺍﻟ ﱠ‬
‫ﹾﺍ َﻷ ْﺭ ِ‬

‫ ‪- ١٥‬‬‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﲔ َ‬
‫ﺤ ﱠﻤ ٍﺪ َﺳِّﻴ ِﺪ ﺍﹾﻟ ُﻤ ْﺮ َﺳِﻠ َ‬
‫ﺠﺎ ِﻩ ُﻣ َ‬
‫ﲔ ِﺑ َ‬
‫ﹶﻃﺎ ِﻫ ًﺮﺍ َﺯ ِﻛ‪‬ﻴﺎ ﹶﺍﻟﱠﻠ ُﻬ ﱠﻢ ﺍ ْﺟ َﻌ ﹾﻠَﻨﺎ ِﻣ َﻦ ﺍﹾﻟ َﻤ ﹾﻘُﺒﻮِﻟ َ‬
‫ﺴﻠِﻴﻤًﺎ‪.‬‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ َﺗ ْ‬
‫ﲔ َ‬
‫ﺤِﺒ ِﻪ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺻْ‬
‫َﻭ َﺳﻠﱠ َﻢ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ َﻭ َ‬
‫ﺤ ِﺮ ﺍﹾﻟ َﻮﹶﻓﺎ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ * َﻧِﺒ ِّﻲ ﺍﻟ ِّﺮ َﺳﺎﹶﻟ ِﺔ َﻭَﺑ ْ‬
‫ﺻ ِّﻞ َﻋﻠﹶﻰ ﺍﹾﻟ ُﻤ ْ‬
‫ﹶﺍﻟﱠﻠ ُﻬ ﱠﻢ َ‬
‫ﺨ ﹶﻔﺎ * َﻭ َﻫﺬﹶﺍ ﺍﻟﻈﱡ ُﻬﻮ ُﺭ ِ َﻷ ْﻫ ِﻞ ﺍﹾﻟ َﻮﹶﻓﺎ‬
‫ﺐ ﹾﺍ َﻷ ْﻣ ِﺮ َﻫﺬﹶﺍ ﺍﹾﻟ َ‬
‫ﺠ ِ‬
‫َﻭ ِﻣ ْﻦ ﹶﺃ ْﻋ َ‬
‫ﺻ ﹶﻔﺎ‬
‫ﰲ ﺍﹾﻟ ُﻮ ُﺟﻮ ِﺩ ِﺳ َﻮﻯ ﻭَﺍ ِﺣ ٍﺪ * َﻭﹶﻟ ِﻜ ْﻦ َﺗ ﹶﻜ ﱠﺪ َﺭ ﹶﻟ ﱠﻤﺎ َ‬
‫َﻭ َﻣﺎ ِ‬
‫ﺕ ﹶﺃ ْﺣ ُﺮﹶﻓﺎ‬
‫ﺻ ﹸﻞ َﺟ ِﻤﻴ ِﻊ ﺍﹾﻟ َﻮ َﺭﻯ ُﻧ ﹾﻘ ﹶﻄ ﹲﺔ * َﻋﻠﹶﻰ َﻋْﻴ ِﻦ ﹶﺃ ْﻣ ٍﺮ َﺑ َﺪ ْ‬
‫َﻭﹶﺃ ْ‬
‫ﺸﻰ ﺍﹾﻟ ُﻤْﻨ َﺪَﻧ ﹶﻔﺎ‬
‫ﺤَ‬
‫ﻕ ﺍﹾﻟ َ‬
‫ﺸﻮ َ‬
‫ﺖ َﻣ ُ‬
‫ﺕ ﹶﻛِﻠ َﻤ ﹰﺔ * ﹶﻓ ﹶﻜﺎَﻧ ْ‬
‫ﻑ ﹶﻏ َﺪ ْ‬
‫ﺤ ُﺮﻭ ُ‬
‫ﻚ ﺍﹾﻟ ُ‬
‫َﻭِﺗ ﹾﻠ َ‬
‫ﺸ ْﻲ ُﺀ ﻓِﻴ ِﻪ ﺍ ْﺧَﺘ ﹶﻔﺎ‬
‫ﺤ ﱡﻖ ﻭَﺍﻟ ﱠ‬
‫ﺖ ﹶﻻ َﺷ ْﻲ َﺀ ﹸﻗ ﹾﻠَﻨﺎ َﻧ َﻌ ْﻢ * ﻫُ َﻮ ﺍﹾﻟ َ‬
‫َﻭِﺇ ﹾﻥ ﹸﻗ ﹾﻠ َ‬
‫ﻒ ﺍْﻧَﺘ ﹶﻔﺎ‬
‫ﺖ ﹶﻛْﻴ َ‬
‫ﺤ ﱡﻖ ﹶﺃﹾﺛَﺒ َ‬
‫ﺖ َﺷْﻴﹰﺌﺎ َﻳ ﹸﻘﻮ ﹸﻝ ﺍﱠﻟﺬِﻱ * ﹶﻟﻪُ ﺍﹾﻟ َ‬
‫َﻭِﺇ ﹾﻥ ﹸﻗ ﹾﻠ َ‬
‫ﺼ ﹶﻔﺎ‬
‫ﺴﻮ ُﺩ َﻭﹶﻟ ْﻢ َﻳﱠﺘِﺌ ْﺪ * َﻭ ﹶﻻ َﻡ ﺍﹾﻟ َﻌ ﹸﺬﻭ ﹸﻝ َﻭ َﻣﺎ ﹶﺍْﻧ َ‬
‫ﺤُ‬
‫ﺿ ﱠﺞ ﺍﹾﻟ َ‬
‫َﻭ َ‬
‫ﻚ ﹶﻟ ْﻦ َﺗ ْﻌ ِﺮﹶﻓﺎ‬
‫ﲏ ِﺑﹶﺄﱠﻧ َ‬
‫ﱄ * َﻭَﺑْﻴ ِ‬
‫ﻚ ﻳَﺎ َﻋﺎ ِﺫ ِ‬
‫َﻭﹶﻗ ْﺪ َﺣﺎ ﹶﻝ َﺑْﻴَﻨ َ‬
‫ﰲ ﹶﻟ ﹶﻈﻰ * َﻭﹶﺃْﻳ َﻦ َﺯِﻓ ِﲑﻱ ﺍﱠﻟﺬِﻱ َﻣﺎ ﺍْﻧ ﹶﻄ ﹶﻔﻰ‬
‫ﱵ ِ‬
‫ﺿﻠ ُﻮ ِﻋﻲ ﺍﱠﻟ ِ‬
‫َﻭﹶﺃْﻳ َﻦ ُ‬
‫ﲏ ﺍﱠﻟﺬِﻱ َﻣﺎ ﹶﻏ ﹶﻔﺎ‬
‫ﺴﻴ ﹸﻞ َﻭ َﺟ ﹾﻔ ِ‬
‫ﱵ * َﺗ ِ‬
‫ﻚ ﺍﱠﻟ ِ‬
‫َﻭﹶﺃْﻳ َﻦ ُﺩ ُﻣﻮ ِﻋ َﻲ ِﺗ ﹾﻠ َ‬
‫ﺠ ﹶﻔﺎ‬
‫ﲔ ﹶﻻ * َﻳ َﺮ ْﻭ ﹶﻥ ﺍﻟﱠﻨ ْﻌﻴ َﻢ ِﺑ َﻐْﻴ ِﺮ ﺍﹾﻟ َ‬
‫ﺤِّﺒ َ‬
‫ﹶﺃﹶﻟ ْﻢ َﺗ َﺮ ﹶﺃ ﱠﻥ ﺍﹾﻟ ُﻤ ِ‬
‫ﺖ َﺳ ﹾﻠ َﻮﻯ ِﻟ َﻤ ْﻦ َﻋﱠﻨ ﹶﻔﺎ‬
‫ﻼ ُﺭ َﻭْﻳ ًﺪﺍ ﹶﻛﹶﺄِّﻧﻲ ﺍ ْﻣ ُﺮ ٌﺅ * َﺗ َﺮ ﹾﻛ ُ‬
‫ﹶﻓ َﻤ ْﻬ ﹰ‬
‫ﱯ َﻋﻠﹶﻰ ﹶﻗ ﹾﻠِﺒ ِﻪ ﹶﺃ ْﺷ َﺮﹶﻓﺎ‬
‫ﺖ َﺧ ﹾﻠﻔ ِﻲ َﺟ ِﻤﻴ َﻊ ﺍﹾﻟ َﻮ َﺭﻯ * َﻭﹶﻗ ﹾﻠ ِ‬
‫َﻭ َﺧﱠﻠ ﹾﻔ ُ‬
‫ﺖ ﺍﹾﻟ ُﻤ َﺪﺍ َﻣ ﹶﺔ ﻭَﺍﹾﻟ ﹶﻘ ْﺮﹶﻗ ﹶﻔﺎ‬
‫ﺱ ﺍﹾﻟ َﻬَﻨﺎ * َﻭﺫﹸ ﹾﻗ ُ‬
‫ﺖ ﹸﻛ ُﺆﻭ َ‬
‫َﻭﹶﻟ ﱠﻤﺎ َﺷ ِﺮْﺑ ُ‬
‫ﺕ ِﺑ َﻤ ْﻦ ِﺍ ْﺧَﺘ ﹶﻔﻰ‬
‫ﺿﺎ َﺀ ْ‬
‫ﱐ ﹶﺃ َ‬
‫ﱄ * ُﻋﻴ ُﻮ ِ‬
‫ﻒ ِ‬
‫ﺻ َ‬
‫ﻼ َﻭ ْ‬
‫ﰐ ﹶﻓ ﹶ‬
‫ﺻ ﹶﻔﺎ ِ‬
‫ﺖ ِ‬
‫ﹸﺃﺯِﻳﹶﻠ ْ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ‬
‫ﹶﻓ َﻤﺎ ﹶﺃﻧَﺎ ِﺇ ﱠﻻ َﻫﻴ ُﻮ ﹸﻝ ﺍﹾﻟ َﻮ َﺭﻯ * َﻭﹶﻟ ْﻤ َﻌ ﹸﺔ ُﻧﻮ ٍﺭ ِﻣ َﻦ ﺍﹾﻟ ُﻤ ْ‬
‫ﺴﺎﻧَﺎ َﻧ َﺮﻯ ﹾﺍ َﻷ ْﺷﹶﺄ ﹾﺍ َﻷ ْﻫَﻴ ﹶﻔﺎ‬
‫ﺤ َﻤﻰ * َﻋ َ‬
‫َﺧِﻠﻴﹶﻠ ﱠﻲ ﹶﻗ ْﻮ ًﻣﺎ ِﺑَﻨﺎ ِﻟ ﹾﻠ ِ‬
‫ﻚ ﺍﻟِّﻠ َﻮﻯ * َﻭِﺇ ﹾﻥ ِﺟﹾﺌُﺘ َﻤﺎ َﺩﺍ َﺭ َﺳ ﹾﻠ َﻤﻰ ِﻗ ﹶﻔﺎ‬
‫َﻭ ُﻋﻮ ًﺟﺎ َﻋﻠﹶﻰ َﺳ ﹾﻔ ِﺢ ِﺗ ﹾﻠ َ‬
‫ﺻ ِﻞ ﹶﺃ ﹾﻥ َﻳ ْﻌ ِﻄ ﹶﻔﺎ‬
‫ﺐ ِﺑﺎﹾﻟ َﻮ ْ‬
‫ﺤ ﱡ‬
‫ﺴﻰ ﺍﹾﻟ ُ‬
‫ﺠ َﻮﻯ * َﻋ َ‬
‫ﻕ ﹶﻛِﺜ ُﲑ ﺍﹾﻟ َ‬
‫ﺸﻮ ٌ‬
‫ﹶﻓِﺈِّﻧﻲ َﻣ ُ‬
‫ﷲ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺐ َﺭ ِ‬
‫ﰊ ﹶﻃﺎِﻟ ٍ‬
‫ﺖ َﻋِﻠ ﱠﻲ ﺍْﺑ َﻦ ﹶﺃ ِ‬
‫ﷲ َﻋْﻨﻪُ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪َ :‬ﺳﹶﺄﹾﻟ ُ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﰊ ُﻫ َﺮْﻳ َﺮ ﹶﺓ َﺭ ِ‬
‫َﻭ َﻋ ْﻦ ﹶﺃ ِ‬

‫ ‪- ١٦‬‬‫ﲔ‬
‫ﺏ ﺍﹾﻟ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﺍ ْﻋﹶﻠ ْﻢ ﹶﺃﱠﻧ ُﻪ َﺭ ُﺳﻮ ﹸﻝ َﺭ ِّ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﺕ َﺭ ُﺳﻮ ِﻝ ﺍ ِ‬
‫ﺻ ﹶﻔﺎ ِ‬
‫َﻋْﻨﻪُ َﻋ ْﻦ ِ‬
‫ﲔ * ﻭَﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ َﻧِﺒ‪‬ﻴﺎ ﻭَﺁ َﺩ ُﻡ‬
‫ﲔ * َﻭ َﺳِّﻴ ُﺪ َﺟ ِﻤﻴ ِﻊ ﹾﺍ َﻷْﻧِﺒَﻴﺎ ِﺀ ﻭَﺍﹾﻟ ُﻤ ْﺮ َﺳِﻠ َ‬
‫ﺠِﻠ َ‬
‫ﺤ ِّ‬
‫* َﻭﹶﻗﺎِﺋ ُﺪ ﺍﹾﻟ ُﻐ ِّﺮ ﺍﹾﻟ َﻤ َ‬
‫ﺨ ﹾﻠ ِﻖ‬
‫ﱃ ﹶﻛﺎﱠﻓ ِﺔ ﺍﹾﻟ َ‬
‫ﲔ * َﻭ َﺭ ُﺳﻮ ﹲﻝ ِﺇ ﹶ‬
‫ﲔ َﺷ ِﻔﻴ ٌﻊ ِﺑﺎﹾﻟ ُﻤ ﹾﺬِﻧِﺒ َ‬
‫ﻑ ِﺑﺎﹾﻟ ُﻤ ْﺆ ِﻣِﻨ َ‬
‫ﲔ * َﺭ ُﺅﻭ ٌ‬
‫َﺑْﻴ َﻦ ﺍﹾﻟ َﻤﺎ ِﺀ ﻭَﺍﻟ ِّﻄ ِ‬
‫ﺤ ﱠﻤ ٌﺪ ﹶﺍﺑَﺂ ﹶﺍ َﺣ ٍﺪ ِﻣ ْﻦ ِﺭﺟَﺎِﻟ ﹸﻜ ْﻢ‬
‫ﲔ * َﻣﺎ ﻛﹶﺎ ﹶﻥ ُﻣ َ‬
‫ﰲ ِﻛَﺘﺎِﺑ ِﻪ ﺍﹾﻟ ُﻤِﺒ ِ‬
‫ﱃ ِ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﲔ * ﹶﻛ َﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍ ُ‬
‫ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺤ ُﻤﻮ ِﺩ‬
‫ﺽ ﺍﹾﻟ َﻤ ْﻮ ُﺭﻭ ِﺩ * ﻭَﺍﹾﻟ َﻤ ﹶﻘﺎ ِﻡ ﺍﹾﻟ َﻤ ْ‬
‫ﺤ ْﻮ ِ‬
‫ﺐ ﺍﹾﻟ َ‬
‫ﺻﺎ ِﺣ ُ‬
‫ﲔ* َ‬
‫ﷲ َﻭﺧَﺎَﺗ َﻢ ﺍﻟﱠﻨِﺒِّﻴ َ‬
‫َﻭﹶﻟ ِﻜ ْﻦ َﺭﺳُﻮ ﹶﻝ ﺍ ِ‬
‫ﺸﻲﱞ‬
‫ﰲ ﺍﹾﻟَﻴ ْﻮ ِﻡ ﺍﹾﻟ َﻤ ْﻮ ُﻋﻮ ِﺩ ِﺇ َﻣﺎ ٌﻡ َﻫﺎ ِﺷ ِﻤﻲﱞ َﻭ َﺭ ُﺳﻮ ﹲﻝ ﹸﻗ َﺮْﻳ ِ‬
‫ﺸ ﹶﻔﺎ َﻋ ِﺔ ﺍﹾﻟ ُﻌ ﹾﻈ َﻤﻰ ِ‬
‫ﻭَﺍﻟِّﻠ َﻮﺍ ِﺀ ﺍﹾﻟ َﻤ ْﻌ ﹸﻘﻮ ِﺩ * ﻭَﺍﻟ ﱠ‬
‫ﺴُﺒ ُﻪ‬
‫ﺻﹸﻠ ُﻪ ﺁ َﺩ ِﻣﻲﱞ َﻭﹶﻓ ْﺮ ُﻋ ُﻪ ِﻧ َﺰﺍ ِﺭﻱﱞ َﻭ َﺣ َ‬
‫ﺤﻲﱞ ِﺗ َﻬﺎ ِﻣﻲﱞ * ﹶﺃ ْ‬
‫* َﻭَﻧِﺒﻲﱞ َﺣ َﺮ ِﻣﻲﱞ * َﻣ ِّﻜﻲﱞ َﻣ َﺪِﻧﻲﱞ ﹶﺃْﺑ ﹶﻄ ِ‬
‫ﺴﺎُﻧ ُﻪ َﻋ َﺮِﺑﻲﱞ *‬
‫ﺼ ُﻪ َﻋﹶﻠ ِﻮﻱﱞ ﻭَﻧ ُﻮ ُﺭ ُﻩ ﹶﻗ َﻤ ِﺮﻱﱞ * َﻭِﻟ َ‬
‫ﺨُ‬
‫ﺴُﺒ ُﻪ ِﺇ ْﺳ َﻤﺎ ِﻋﻴِﻠﻲﱞ * َﻭ َﺷ ْ‬
‫ِﺇْﺑ َﺮﺍ ِﻫﻴ ِﻤﻲﱞ * َﻭَﻧ َ‬
‫ﺼ ِﲑ‬
‫ﺐ َﻭ ﹶﻻ ِﺑﺎﹾﻟ ﹶﻘ ِ‬
‫ﺠﺎ ِﺯﻱﱞ * َﺭ ُﺳﻮ ﹸﻝ ﺍﻟﱠﺜ ﹶﻘﹶﻠْﻴ ِﻦ * ﹶﻻ ِﺑﺎﻟ ﱠﻄ ِﻮﻳ ِﻞ ﺍﻟ ﱠﺬﺍ ِﻫ ِ‬
‫َﻭﹶﻗ ﹾﻠُﺒ ُﻪ َﺭ ْﺣ َﻤﺎِﻧﻲﱞ * َﻭﺑُ ﹾﻘ َﻌُﺘ ُﻪ ِﺣ َ‬
‫ﺤﺎ ِﺟَﺒْﻴ ِﻦ *‬
‫ﺝ ﺍﹾﻟ َ‬
‫ﻒ ﹶﺃ ْﺩ َﻋ ُﺞ ﺍﹾﻟ َﻌْﻴَﻨْﻴ ِﻦ ﹶﺃ َﺯ ﱡ‬
‫ﲎ ﹾﺍ َﻷْﻧ ِ‬
‫ﺤ ْﻤ َﺮ ِﺓ * ﹶﺃ ﹾﻗ َ‬
‫ﺏ ِﺑﺎﹾﻟ ُ‬
‫ﺸ ﱠﺮ ٌ‬
‫ﺾ ﺍﻟﱠﻠ ْﻮ ِﻥ ُﻣ َ‬
‫ﱐ * ﹶﺃْﺑَﻴ ُ‬
‫ﺍﻟ ﱠﺪﺍ ِ‬
‫ﻂ ﺍﹾﻟَﻴ َﺪْﻳ ِﻦ َﻋ ِﻈﻴ ُﻢ ﺍﹾﻟ َﻤْﻨ ِﻜَﺒْﻴ ِﻦ َﺷﹾﺜ ُﻦ‬
‫ﺤ ﹸﻞ ﺍﹾﻟ ُﻤ ﹾﻘﹶﻠَﺘْﻴ ِﻦ َﺑﺎ ِﺳ ﹸ‬
‫ﲔ ﹶﺃ ﹾﻛ َ‬
‫ﺠِﺒ ِ‬
‫ﻕ ﺍﹾﻟ َ‬
‫ﹶﺃ ْﺷ َﻌ ُﺮ ﺍﻟ ِّﺬ َﺭﺍ َﻋْﻴ ِﻦ َﺑ ﱠﺮﺍ ُ‬
‫ﺸﻰ َﻣ َﻌ ُﻬ ْﻢ ﹶﻛﹶﺄﻧﱠ ُﻪ‬
‫ﺱ ﹶﺃ ﱠﻣ ُﻬ ْﻢ ِﺑﺎﹾﻟ ِﻘَﻴﺎ ِﻡ َﻭِﺇﺫﹶﺍ َﻣ َ‬
‫ﺍﹾﻟ ﹶﻜ ﱠﻔْﻴ ِﻦ ﹶﻗﺎ َﻣُﺘ ُﻪ َﺑْﻴ َﻦ ﺍﹾﻟ ﹶﻘﺎ َﻣَﺘْﻴ ِﻦ ِﺇﺫﹶﺍ ﹶﻗﺎ َﻡ َﻣ َﻊ ﺍﻟﱠﻨﺎ ِ‬
‫ﺤ َﺮ َﻣْﻴ ِﻦ *‬
‫ﻼ ِﻡ * َﻧِﺒ ﱡﻲ ﺍﹾﻟ َ‬
‫ﺴﹶ‬
‫ﻼ ِﺓ ﻭَﺍﻟ ﱠ‬
‫ﺼﹶ‬
‫ﻀ ﹸﻞ ﺍﻟ ﱠ‬
‫ﱃ ﹶﺃ ﹾﻓ َ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﺏ ُﻣ ﹶﻈﱠﻠ ﹲﻞ ِﺑﺎﹾﻟ َﻐ َﻤﺎ ِﻡ‪َ ،‬ﻋﹶﻠْﻴ ِﻪ ِﻣ َﻦ ﺍ ِ‬
‫ﺤﺎ ٌ‬
‫َﺳ َ‬
‫ﺴﺎ ِﻥ‬
‫ﺼﻴ ُﺢ ﺍﻟِّﻠ َ‬
‫ﺿ ُﺢ ﺍﹾﻟَﺒَﻴﺎ ِﻥ ﹶﻓ ِ‬
‫ﺏ ﹶﻗ ْﻮ َﺳْﻴ ِﻦ َﻧِﺒ ﱡﻲ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﺔ َﻋِﻠ ﱡﻲ ﺍﹾﻟ ِﻬ ﱠﻤ ِﺔ َﺷ ِﻔﻴ ُﻊ ﹾﺍ ُﻷ ﱠﻣ ِﺔ ﻭَﺍ ِ‬
‫ﺐ ﹶﻗﺎ ِ‬
‫ﺻﺎ ِﺣ ُ‬
‫َ‬
‫ﺨﹸﻠ ِﻖ َﺣ ِﺪﻳ ُﺪ ﺍﻟ ﱠﻄ َﺮﹶﻓْﻴ ِﻦ ﹶﻻ‬
‫ﺨﹸﻠ ِﻖ َﺟ ِﻤﻴ ﹸﻞ ﺍﹾﻟ ُ‬
‫ﺴ ُﻦ ﺍﹾﻟ ُ‬
‫ﻕ َﺟ ِﻤﻴ ﹸﻞ ﺍﻟ ِّﺬ ﹾﻛ ِﺮ َﺟِﻠﻴ ﹸﻞ ﺍﹾﻟ ﹶﻘ ْﺪ ِﺭ َﺣ َ‬
‫ﺐ ﺍﹾﻟ َﻌ َﺮ ِ‬
‫ﹶﻃِّﻴ ُ‬
‫ﻚ‬
‫ﻼ ِﻡ َﺭ ُﺳﻮ ﹸﻝ ﺍﹾﻟ َﻤِﻠ ِ‬
‫ﻼ ِﻡ ُﺭ ﹾﻛ ُﻦ ﹾﺍ ِﻹ ْﺳ ﹶ‬
‫ﺴﹶ‬
‫ﺉ ﺍﻟ ﱠ‬
‫ﻼ ِﻡ ُﻣْﺒ ِﺪ ُ‬
‫ﺏ ﹶﻟ ُﻪ؛ ﹶﺃ ْﺟ َﻤ ﹸﻞ ﹾﺍ َﻷَﻧﺎ ِﻡ ُﺣ ﹾﻠ ُﻮ ﺍﹾﻟ ﹶﻜ ﹶ‬
‫ﺠﺎ َ‬
‫ِﺣ َ‬
‫ﺸ َﺮﺍِﺋ ِﻊ‬
‫ﻼ ِﻝ َﻭﹾﺍ ِﻹ ﹾﻛ َﺮﺍ ِﻡ * ُﻣْﺒ ِﻄ ﹸﻞ ﺍﹾﻟَﺒ َﺪﺍِﺋ ِﻊ َﻭﻣُ ﹾﻈ ِﻬ ُﺮ ﺍﻟ ﱠ‬
‫ﺠﹶ‬
‫ﻚ ِﺫﻱ ﺍﹾﻟ َ‬
‫ﷲ ﺍﹾﻟ َﻤِﻠ ِ‬
‫ﺕﺍِ‬
‫ﺻﹶﻠ َﻮﺍ ُ‬
‫ﻼ ِﻡ َﻋﹶﻠْﻴ ِﻪ َ‬
‫ﺍﹾﻟ َﻌ ﱠ‬
‫ﲔ‬
‫ﺼ ْﺪ ِﺭ َﺩﺍِﺋ ُﻢ ﺍﹾﻟُﺒ ﹶﻜﺎ ِﺀ ﹶﻛِﺜ ُﲑ ﺍﻟ ِّﺬ ﹾﻛ ِﺮ ﹶﺃ ِﻣ ُ‬
‫ﺤَﻴﺎ ِﺀ ﻭَﺍ ِﺳ ُﻊ ﺍﻟ ﱠ‬
‫* َﻧﺎ ِﺳ ُﺦ ﺍﹾﻟ ِﻤﹶﻠ ِﻞ َﻭﹶﻓﺎِﺗ ُﺢ ﺍﻟ ﱡﺪ َﻭ ِﻝ * ﹶﻛِﺜ ُﲑ ﺍﹾﻟ َ‬
‫ﺻ ْﻌﹶﻠ ﹲﺔ‬
‫ﺠﹶﻠ ﹲﺔ * َﻭﹶﻟ ْﻢ َﺗ ُﺰ ْﺭ ُﻩ َ‬
‫ﺴ ِّﺮ َﻭ َﺧﺎَﺗ ُﻢ ﺍﻟ ﱡﺮ ُﺳ ِﻞ َﺟ ِﺰﻳ ﹸﻞ ﺍﹾﻟ َﻌ ﹶﻄﺎ ِﺀ * ﹶﻟ ْﻢ ُﺗ ْﻌَﺒ ُﻪ ُﺗ ْ‬
‫ﺴ َﻤﺎ ِﺀ ﹶﻛﺎِﺗ ُﻢ ﺍﻟ ِّ‬
‫ﺍﻟ ﱠ‬
‫ﱃ‬
‫ﺤ ْﺮ َﻣِﺘ ِﻪ َﺣﺘﱠﻰ َﻋﺎ َﺩ ِﺇ ﹶ‬
‫ﻼ ﹰﻻ ِﻟ ُ‬
‫ﻕ ِﺇ ْﺟ ﹶ‬
‫ﺐ َﻋ ْﻦ ُﻧُﺒ ﱠﻮِﺗ ِﻪ َﻭﹶﻗﺎ َﻡ ﺍﹾﻟُﺒ َﺮﺍ ُ‬
‫ﻀ ﱡ‬
‫ﺐ َﻋ ْﻦ ِﺭ َﺳﺎﹶﻟِﺘ ِﻪ ﻭَﺍﻟ ﱠ‬
‫َﻭﹶﺃ ْﺧَﺒ َﺮ ﺍﻟ ِّﺬﹾﺋ ُ‬
‫ﱃ َﻣَﻨﺎِﻓ ِﻌ ِﻪ‬
‫ﺴ ﹶﻜ ُﺮ ِﺇ ﹶ‬
‫ﺝ ﺍﹾﻟ َﻌ ْ‬
‫ﺻﺎِﺑ ِﻌ ِﻪ َﺣﺘﱠﻰ ِﺍ ْﺣَﺘﺎ َ‬
‫ﹶﺃ ْﺭ ﹶﻛﺎِﻧ ِﻪ ِﻟ َﻬْﻴﹶﺌِﺘ ِﻪ َﻭَﻧَﺒ َﻊ ﺍﹾﻟ َﻤﺎ ُﺀ ﺍﻟ ﱠﻄ ُﻬﻮ ُﺭ ِﻣ ْﻦ َﺑْﻴ ِﻦ ﹶﺃ َ‬
‫ﻀﻰ َﺣ ًّﻘﺎ َﺣ ًّﻘﺎ * ﹶﻗﺎِﺋ ٌﻢ‬
‫ﺿﻴ ُﻊ ُﻧ ﹾﻄ ﹰﻘﺎ ِﺑﹶﺄﻧﱠ ُﻪ ﺍﻟ ﱠﺮ ُﺳﻮ ﹸﻝ ﺍﹾﻟ ُﻤ ْﺮَﺗ َ‬
‫ﰲ َﻳ ِﺪ ِﻩ َﻭَﻧ ﹶﻄ َﻖ ﹶﻟﻪُ ﺍﻟ ﱠﺮ ِ‬
‫ﺼﻰ ِ‬
‫ﺤَ‬
‫َﻭَﺗ ﹶﻜﱠﻠ َﻢ ﺍﹾﻟ َ‬
‫ﺕ َﻭ ﹶﻏﺎِﻓ ُﺮ‬
‫ﷲ َﺳﺎِﺗ ُﺮ ﺍﹾﻟ َﻌ ْﻮ َﺭﺍ ِ‬
‫ﺼﻮ ٌﺭ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍ ِ‬
‫ﷲ َﻣْﻨ ُ‬
‫ﺿﺎ ِﺓ ﺍ ِ‬
‫ﺸ ِّﻤ ٌﺮ ِﻟ َﻤ ْﺮ َ‬
‫ﷲ ُﻣ َ‬
‫ﻑ ِﺑ َﻮ ْﻋ ِﺪ ﺍ ِ‬
‫ﷲ ُﻣﻮ ٍ‬
‫ِﺑﹶﺄ ْﻣ ِﺮ ﺍ ِ‬

‫ ‪- ١٧‬‬‫ﺻ ُﺮ ﺍﹾﻟَﺒ َﺮ َﺭ ِﺓ‬
‫ﺻ ﱠﻮﺍ ُﻡ ﺍﻟﱠﻨ َﻬﺎ ِﺭ ﹶﻗ ﱠﻮﺍ ُﻡ ﺍﻟﱠﻠْﻴ ِﻞ َﻧﺎ ِ‬
‫ﺕ * َ‬
‫ﺼﻴَﺒﺎ ِ‬
‫ﺕ ﹶﻛﺎِﺗ ُﻢ ﺍﹾﻟ ُﻤ ِ‬
‫ﺸ َﻬ َﻮﺍ ِ‬
‫ﺕ ﹶﻗﺎ ِﻣ ُﻊ ﺍﻟ ﱠ‬
‫ﺍﹾﻟ َﻌﹶﺜ َﺮﺍ ِ‬
‫ﺤ ِﺔ * َﻋ ْﺪ ﹰﻻ ِﻋْﻨ َﺪ‬
‫ﺼﺎﹶﻓ َ‬
‫ﻼ ِﻋْﻨ َﺪ ﺍﹾﻟ ُﻤ َ‬
‫ﺠ َﺮ ِﺓ َﻭﻛﹶﺎ ﹶﻥ َﺳ ْﻬ ﹰ‬
‫ﺝ ﻭَﺍﹾﻟ ﹶﻔ َ‬
‫ﺨ َﻮﺍ ِﺭ ِ‬
‫ﺲ ﺍﹾﻟ ﹶﻜ ﹶﻔ َﺮ ِﺓ َﻭﹶﻗﺎِﺗ ﹸﻞ ﺍﹾﻟ َ‬
‫َﻭ َﻭﺍ ِﻛ ُ‬
‫ﻚ ﹶﻛِﺜ َﲑ‬
‫ﺤ ِ‬
‫ﻀْ‬
‫ﺠﺎ ًﻋﺎ ِﻋْﻨ َﺪ ﺍﹾﻟ ُﻤ ﹶﻘﺎَﺗﹶﻠ ِﺔ ُﻣ ﹶﻔﱠﻠ َﺞ ﺍﻟﱠﺜَﻨﺎَﻳﺎ ﹶﻗِﻠﻴ ﹶﻞ ﺍﻟ ﱠ‬
‫ﺍﹾﻟ ُﻤ ﹶﻘﺎ َﺳ َﻤ ِﺔ * َﺳﱠﺒﺎﹰﻗﺎ ِﻋْﻨ َﺪ ﺍﹾﻟ ُﻤ َﻌﺎ َﻣﹶﻠ ِﺔ ُﺷ َ‬
‫ﻒ‬
‫ﺤ ﱠﺞ ﺍﹾﻟ ﹶﻘ ْﻮ ِﻝ َﺭ ِﺯﻳ َﻦ ﺍﹾﻟ َﻌ ﹾﻘ ِﻞ َﻋ ِﻔﻴ َ‬
‫ﺺ ﺍﻟﱠﺘ ﹶﻘ ﱡﺪ ِﻡ * ُﻣ ِ‬
‫ﺨ َ‬
‫ﺸِ‬
‫ﺠ ﱠﻲ ﺍﻟﱠﺘ َﺮﱡﻧ ِﻢ ُﻣ ْ‬
‫ﺴ ِﻢ ﹶﻗِﻠﻴ ﹶﻞ ﺍﻟﱠﺘَﻨ ﱡﻌ ِﻢ َﺷ ِ‬
‫ﺍﻟﱠﺘَﺒ ﱡ‬
‫ﺼ ﹲﻞ‬
‫ﺡ ُﻣﱠﺘ ِ‬
‫ﺴ ﱠﺮ ٌ‬
‫ﺸ ْﻌ ِﺮ َﺳ َﻮﺍ ُﺩ ُﻩ ﹶﻛﺎﻟﱠﻠْﻴ ِﻞ ﺍﹾﻟَﺒ ِﻬﻴ ِﻢ * َﻭ َﺷ ْﻌ ُﺮ ُﻩ َﻧﺎ ِﺯ ﹲﻝ ُﻣ َ‬
‫ﺲ ُﻣ َﺪ ﱠﻭ َﺭ ﺍﹾﻟ َﻮ ْﺟ ِﻪ ﹶﺃ ْﺟ َﻌ َﺪ ﺍﻟ ﱠ‬
‫ﺍﻟﱠﻨ ﹾﻔ ِ‬
‫ﰲ‬
‫ﺲ ِ‬
‫ﻚ ﹾﺍ َﻷ ﹾﺫﹶﻓ ُﺮ َﻭﹶﻟْﻴ َ‬
‫ﺴ ُ‬
‫ﺴ ِﺪ ِﻩ ﹶﻛﹶﺄﱠﻧ ُﻬ َﻤﺎ ﺍﹾﻟ ِﻤ ْ‬
‫ﰲ َﺟ َ‬
‫ﺤ َﻤَﺘ ْﻲ ﹸﺃ ﹸﺫَﻧْﻴ ِﻪ ِﺇﺫﹶﺍ ُﻭِّﻓ َﺮ َﻭﹶﻟ ُﻪ َﺷ ْﻌ َﺮَﺗﺎ ِﻥ ِ‬
‫ﱃ َﺷ ْ‬
‫ِﺇ ﹶ‬
‫ﺱ ﹶﻛ ًّﻔﺎ َﻭِﺇﺫﹶﺍ َﺳﱠﻠ َﻢ‬
‫ﺱ ِﺭ ًﳛﺎ َﻭﹶﺍ ْﺳ َﻤ ُﺢ ﺍﻟﱠﻨﺎ ِ‬
‫ﺐ ﺍﻟﱠﻨﺎ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃ ﹾﻃَﻴ ُ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺴ ِﺪ ِﻩ ِﺳ َﻮﺍ ُﻫ َﻤﺎ َ‬
‫َﺟ َ‬
‫ﻼﹶﺛ ِﺔ ﹶﺃﱠﻳﺎ ٍﻡ ِﺑﹶﻠَﻴﺎِﻟﻴ َﻬﺎ؛ َﻭِﺇﺫﹶﺍ َﺭﹶﺃْﻳَﺘ ُﻪ‬
‫ﱃ ﹶﺛ ﹶ‬
‫ﺱ ِﺇ ﹶ‬
‫ﺤ ﹶﺔ ﺍﹾﻟ ِﻔ ْﺮ َﺩ ْﻭ ِ‬
‫ﰲ ﹶﻛ ِّﻔ ِﻪ َﺭﺍِﺋ َ‬
‫ﺤ ُﻪ َﻭ َﺟ َﺪ ِ‬
‫ﺻﺎﹶﻓ َ‬
‫َﻋﹶﻠْﻴ ِﻪ ﹶﺃ َﺣ ٌﺪ ﹶﺍ ْﻭ َ‬
‫ﻸ ُﻷ‬
‫ﺸ َﺮ ﹶﺓ َﻭ َﺟِﺒﻴُﻨ ُﻪ َﻳَﺘ ْ‬
‫ﰲ ﹶﻟْﻴﹶﻠ ِﺔ ﹶﺃ ْﺭَﺑ ِﻊ َﻋ َ‬
‫ﺠ ِﺪ ﹶﻛﹶﺄﻧﱠ ُﻪ ﺍﹾﻟَﺒ ْﺪ ُﺭ ﺍﹾﻟ ُﻤِﻨ ُﲑ ﹶﻗ ْﺪ ﹶﻃﹶﻠ َﻊ ِ‬
‫ﺴِ‬
‫ﺤ ِﻦ ﺍﹾﻟ َﻤ ْ‬
‫ﺻْ‬
‫ﰲ َ‬
‫ﺴﺎ ِ‬
‫َﺟﺎِﻟ ً‬
‫ﺴﻴ ًﻤﺎ َﻭ ِﺳﻴ ًﻤﺎ *‬
‫ﷲ َﺭ ُﺳﻮ ﹰﻻ ﹶﻛ ِﺮ ًﳝﺎ ﹶﻗ ِ‬
‫ﻸ ُﻷ ﺍﹾﻟ ﹶﻘ َﻤ ُﺮ ﹶﻟْﻴﹶﻠ ﹶﺔ ﺍﹾﻟَﺒ ْﺪ ِﺭ َﺟ َﻌﹶﻠ ُﻪ ﺍ ُ‬
‫ُﻧﻮ ًﺭﺍ ِﺑُﻨﻮ ِﺭ ﺍﻟﱡﻨُﺒ ﱠﻮ ِﺓ * ﹶﻛ َﻤﺎ َﻳَﺘ ْ‬
‫ﺏ ﻓِﻴ ِﻪ ﹶﻻ‬
‫ﺴ ﹶﻄ ُﻊ ِﻣْﻨ ُﻬ َﻤﺎ ﺍﻟﱡﻨﻮ ُﺭ * َﻭَﺑْﻴ َﻦ ﹶﻛِﺘ ﹶﻔْﻴ ِﻪ َﺧﺎَﺗ ُﻢ ﺍﻟﱡﻨُﺒ ﱠﻮ ِﺓ َﻣ ﹾﻜﺘ ُﻮ ٌ‬
‫ﰲ َﻋْﻴَﻨْﻴ ِﻪ َﺩ َﻋ ٌﺞ َﻭ َﺷ ﹶﻔَﺘﺎ ُﻩ َﻳ ْ‬
‫َﻭ ِ‬
‫ﺤ ُﻤﻮ ٌﺩ‬
‫ﺤ ﱠﻤ ٌﺪ ِ َﻷﻧﱠ ُﻪ َﻣ ْ‬
‫ﰲ ﺍﻟ ﱡﺪْﻧﻴَﺎ ُﻣ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺍ ْﺳ ُﻤ ُﻪ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﺤ ﱠﻤ ٌﺪ َﺭ ُﺳﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ُﻣ َ‬
‫ِﺇﹶﻟ َﻪ ِﺇ ﱠﻻ ﺍ ُ‬
‫ﺠﱠﻨ ِﺔ‬
‫ﺸ ُﺮ ِﺑﺎﹾﻟ َ‬
‫ﺸ ٌﲑ ِ َﻷﻧﱠ ُﻪ ُﻳَﺒ ِّ‬
‫ﻼِﺋ ﹶﻜِﺘ ِﻪ َﻭِﺍ ْﺳ ُﻤ ُﻪ َﻧ ِﺬﻳ ٌﺮ َﻷﻧﱠ ُﻪ ُﻳْﻨ ِﺬ ُﺭ ِﻣ َﻦ ﺍﻟﱠﻨﺎ ِﺭ َﻭِﺍ ْﺳ ُﻤ ُﻪ َﺑ ِ‬
‫ﷲ َﻭ َﻣ ﹶ‬
‫ِﻋْﻨ َﺪ ﺍ ِ‬
‫ﺿﻴ ِﻪ َﻳ ْﻮ َﻡ ﺍﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ‬
‫ﱃ ُﻳ ْﺮ ِ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﻀﻰ ِ َﻷ ﱠﻥ ﺍ َ‬
‫ﺝ ِ ُﻷ ﱠﻣِﺘ ِﻪ َﻭِﺍ ْﺳ ُﻤ ُﻪ ﺍﹾﻟ ُﻤ ْﺮَﺗ َ‬
‫ﺝ ِ َﻷﻧﱠ ُﻪ ِﺳ َﺮﺍ ٌ‬
‫َﻭِﺍ ْﺳ ُﻤ ُﻪ ِﺳ َﺮﺍ ٌ‬
‫ﺼ َﺢ ﹸﺃ ﱠﻣَﺘ ُﻪ َﻭ َﻋَﺒ َﺪ َﺭﱠﺑ ُﻪ َﺣﺘﱠﻰ‬
‫ﻼ َﻡ َﻭَﻧ َ‬
‫ﰲ ﹸﺃ ﱠﻣِﺘ ِﻪ َﻭﹶﺃْﻧ َﺰ ﹶﻝ ﺍﹾﻟ ﹸﻘ ْﺮﺁ ﹶﻥ ﺍﹾﻟ َﻌ ِﻈﻴ َﻢ َﻋﹶﻠْﻴ ِﻪ ﹶﺃ ﹾﻇ َﻬ َﺮ ﹾﺍ ِﻹ ْﺳ ﹶ‬
‫ﺸ ِّﻔ ُﻌ ُﻪ ِ‬
‫َﻭﻳُ َ‬
‫ﻉ‬
‫ﺙ َﻭ ِﺳﱡﺘﻮ ﹶﻥ َﺳَﻨ ﹰﺔ َﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﹾﻃ َﻮ َ‬
‫ﻼ ﹲ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﻣ َﻦ ﺍﹾﻟ ُﻌ ْﻤ ِﺮ ﹶﺛ ﹶ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﲔ * َﻭﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ َ‬
‫ﹶﺃَﺗﺎ ُﻩ ﺍﹾﻟَﻴ ِﻘ ُ‬
‫ﺖ ِﻣ ْﻦ َﺷ ْﻬ ِﺮ َﺭِﺑﻴ ِﻊ‬
‫ﺸ َﺮ ﹶﺓ ﹶﻟْﻴﹶﻠ ﹰﺔ َﺧﹶﻠ ْ‬
‫ﱃ َﻭﻛﹶﺎ ﹶﻥ َﻣ ْﻮِﻟ ُﺪ ُﻩ ﹶﻟْﻴﹶﻠ ﹶﺔ ﹾﺍ ِﻻﹾﺛَﻨْﻴ ِﻦ ِ ِﻻﹾﺛَﻨَﺘ ْﻲ َﻋ َ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﹾﺍ َﻷْﻧِﺒَﻴﺎ ِﺀ ِ ِ‬
‫ﺕ ِ َﻷ ﱠﻥ َﻫ ِﺬ ِﻩ ﹶﻻ َﺗ ﹸﻜﻮ ﹸﻥ ِﺇ ﱠﻻ ِﻟَﻨِﺒ ٍّﻲ ُﻣ ْﺮ َﺳ ٍﻞ‬
‫ﺕ ﺍﹾﻟَﺒﺎ ِﻫ َﺮﺍ ِ‬
‫ﺠ َﺰﺍ ِ‬
‫ﷲ َﻋﻠﹶﻰ َﻳ َﺪْﻳ ِﻪ ﺍﹾﻟ ُﻤ ْﻌ ِ‬
‫ﹾﺍ َﻷ ﱠﻭ ِﻝ ﹶﻗ ْﺪ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍ ُ‬
‫ﱃ َﻳ ْﻮ ِﻡ ﺍﻟ ِّﺪﻳ ِﻦ‪.‬‬
‫ﺻ ِّﻞ َﻋﹶﻠْﻴ ِﻪ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ ِﺇ ﹶ‬
‫ﲔ ﹶﺍﻟﱠﻠ ُﻬ ﱠﻢ َ‬
‫ﺨ ﹾﻠ ِﻖ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺱ ﻭَﺍﹾﻟ َ‬
‫ﱃ ﹶﻛﺎﱠﻓ ِﺔ ﺍﻟﱠﻨﺎ ِ‬
‫ِﺇ ﹶ‬
‫ﺴﻠِﻴﻤًﺎ * َﺣﺘﱠﻰ َﺗَﻨﺎﻟ ُﻮﺍ َﺟﱠﻨ ﹰﺔ َﻭَﻧ ِﻌﻴ ًﻤﺎ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ َﺗ ْ‬
‫َ‬
‫ﺤ ﱠﻤ ٍﺪ ِﺑﺎﹾﻟ َﻌ ْﻬ ِﺪ ﻛﹶﺎ ﹶﻥ َﻭِﻓ‪‬ﻴﺎ‬
‫ﺨَﺘﺎ ِﺭ َﺧْﻴ ِﺮ ﺍﹾﻟَﺒ ِﺮﱠﻳ ِﺔ * ُﻣ َ‬
‫ﺻﻠﱡﻮﺍ َﻋﻠﹶﻰ ﺍﹾﻟ ُﻤ ْ‬
‫َ‬
‫ﺼ ِﺮ ﻛﹶﺎ ﹶﻥ ُﻣ َﺆﱠﻳ ًﺪﺍ‬
‫ﺠ َﺪﺍ * ﹶﻃ َﻪ ﺍﱠﻟﺬِﻱ ِﺑﺎﻟﱠﻨ ْ‬
‫ﺡ ﺍﹾﻟ َﻬﺎ ِﺷ ِﻤ ِّﻲ ﺍﹾﻟ ُﻤ َﻤ ﱠ‬
‫ﺃْﺑ َﺪﹸﺃ ِﺑ َﻤ ْﺪ ِ‬
‫ﺤ ﱠﻤ ٌﺪ * ِﻣ ْﻦ ﹶﻗْﺒ ِﻞ َﺧ ﹾﻠ ِﻖ ﺍﹾﻟ ﹶﻜ ْﻮ ِﻥ ﻛﹶﺎ ﹶﻥ َﻧِﺒ‪‬ﻴﺎ‬
‫ﷲ َﻫﺬﹶﺍ ُﻣ َ‬
‫َﻫﺬﹶﺍ َﺭ ُﺳﻮ ﹸﻝ ﺍ ِ‬

‫ ‪- ١٨‬‬‫ﺠﺎ ُﺭ َﺷ ْﻮﹰﻗﺎ ِﺇﹶﻟْﻴ ِﻪ‬
‫ﺕ ﹾﺍ َﻷ ْﺷ َ‬
‫ﻉ ِﺇﹶﻟْﻴ ِﻪ * ﻭَﺍْﻧ ﹶﻘﺎ َﺩ ِ‬
‫َﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﻗ ْﺪ َﺣ ﱠﻦ َﺟ ﹾﺬ ٌ‬
‫ﺤﻰ َﻋِﻠ‪‬ﻴﺎ‬
‫ﺿَ‬
‫ﻀ ِﻞ ﹶﺃ ْ‬
‫ﻼ ِﻝ َﻋﹶﻠْﻴ ِﻪ * َﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ِﺑﺎﹾﻟ ﹶﻔ ْ‬
‫ﺠﹶ‬
‫َﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﻧ ُﻮ ُﺭ ﺍﹾﻟ َ‬
‫ﻱ ﹶﺃﹾﺛ ﹶﻘ ﹶﻞ ﹶﻇ ْﻬ ِﺮﻱ‬
‫ﺐ ﻳَﺎ َﻣ ْﻮ ﹶﻻ َ‬
‫ﻚ َﺗ ْﺪ ِﺭﻱ * ﹶﺍﻟ ﱠﺬْﻧ َ‬
‫ﺨَﺘﺎ ِﺭ ِﺇﱠﻧ َ‬
‫َﻳﺎ ﹶﺃ ْﺣ َﻤ َﺪ ﺍﹾﻟ ُﻤ ْ‬
‫ﺸ ِﺮ َﻋْﺒ ًﺪﺍ َﺷ ِﻘ‪‬ﻴﺎ‬
‫ﺤْ‬
‫ﰲ ﺍﹾﻟ َ‬
‫ﻼ ﹶﺃ ﹸﻛ ْﻦ ِ‬
‫ﺸ ﱠﻔ ْﻊ ِﺑ ُﻮ ْﺯ ِﺭﻱ * ﹶﻛْﻴ ﹶ‬
‫َﻳﺎ َﺳِّﻴ َﺪ ﺍﻟ ﱡﺮ ْﺳ ِﻞ َﺗ َ‬
‫ﻀ ﹸﻞ ِﻣ ْﻦ ِﻋْﺘ ِﻖ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃ ﹾﻓ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﻼ ﹶﺓ َﻋﻠﹶﻰ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺼﹶ‬
‫َﻭﺍ ْﻋﹶﻠ ْﻢ ﻳَﺎ ﹶﺃ ِﺧﻲ ﹶﺃ ﱠﻥ ﺍﻟ ﱠ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﹶﺄ َﺟﺎَﺑ ُﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺻَﻨ َﻊ َﻭِﻟﻴ َﻤ ﹰﺔ َﻭ َﺩ َﻋﻰ ﺍﻟﱠﻨِﺒ ﱠﻲ َ‬
‫ﻼ َ‬
‫ﻚ ﹶﺃ ﱠﻥ َﺭ ُﺟ ﹰ‬
‫ﺏ * َﻭ ﹶﺫِﻟ َ‬
‫ﺍﻟ ِّﺮﹶﻗﺎ ِ‬
‫ﺕ‬
‫ﺐ ﺍﹾﻟ َﻮِﻟﻴ َﻤ ِﺔ َﻭ َﻋ ﱠﺪ َﺧ ﹶﻄ َﻮﺍ ِ‬
‫ﺻﺎ ِﺣ ُ‬
‫ﺖ ﺍﱠﻟﺬِﻱ َﺩ َﻋﺎ ُﻩ ﹶﻓَﺘَﺒ َﻌ ُﻪ َ‬
‫ﺤ َﻮ ﺍﹾﻟَﺒْﻴ ِ‬
‫ﺠ ِﺪ َﻧ ْ‬
‫ﺴِ‬
‫ﺝ َﻣ َﻌ ُﻪ ِﻣ َﻦ ﺍﹾﻟ َﻤ ْ‬
‫َﻭ َﺧ َﺮ َ‬
‫ﷲ‬
‫ﺿ َﻮﺍ ﹸﻥ ﺍ ِ‬
‫ﺤﺎَﺑ ﹸﺔ ِﺭ ْ‬
‫ﺼَ‬
‫ﺐ ﺍﹾﻟ َﻮِﻟﻴ َﻤ ِﺔ ِﻣﺎﹶﺋ ﹶﺔ َﺭﹶﻗَﺒ ٍﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ﱠ‬
‫ﺻﺎ ِﺣ ُ‬
‫ﺖ ِﻣﺎﹶﺋ ﹶﺔ َﺧ ﹾﻄ َﻮ ٍﺓ ﹶﻓﹶﺄ ْﻋَﺘ َﻖ َ‬
‫ﺸِﻴ ِﻪ ﹶﻓَﺒﹶﻠ َﻐ ْ‬
‫َﻣ ْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺇ ﱠﻥ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﲔ ﹶﻗ ْﺪ َﻧﺎ ﹶﻝ َﻫﺬﹶﺍ ﺍﻟ ﱠﺮ ُﺟ ﹸﻞ َﺧْﻴ ًﺮﺍ ﹶﻛِﺜ ًﲑﺍ ﹶﻓﻘﹶﺎ ﹶﻝ َ‬
‫ﱃ َﻋﹶﻠْﻴ ِﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫َﺗﻌَﺎ ﹶ‬
‫ﰊ ُﻫ َﺮْﻳ َﺮ ﹶﺓ‬
‫ﺤ ِﻪ]‪َ [١‬ﻋ ْﻦ ﹶﺃ ِ‬
‫ﺤﻴ ِ‬
‫ﺻِ‬
‫ﰲ َ‬
‫ﺴِﻠ ٌﻢ ِ‬
‫ﺏ * َﻭ َﺭ َﻭﻯ ُﻣ ْ‬
‫ﻀ ﹸﻞ ِﻣ ْﻦ ِﻋْﺘ ِﻖ ﺍﻟ ِّﺮﹶﻗﺎ ِ‬
‫ﻼ ﹶﺓ َﻋﹶﻠ ﱠﻲ ﹶﺃ ﹾﻓ َ‬
‫ﺼﹶ‬
‫ﺍﻟ ﱠ‬
‫ﻼ ﹰﺓ‬
‫ﺻﹶ‬
‫ﺻﱠﻠﻰ َﻋﹶﻠ ﱠﻲ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﻣ ْﻦ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﷲ َﻋْﻨﻪُ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍ ِ‬
‫ﺿ َﻲ ﺍ ُ‬
‫َﺭ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ ِﺑ َﻬﺎ ِﻣﺎﹶﺋ ﹰﺔ َﻭ َﻣ ْﻦ‬
‫ﺻﱠﻠﻰ ﺍ ُ‬
‫ﺸ ًﺮﺍ َ‬
‫ﺻﱠﻠﻰ َﻋﹶﻠ ﱠﻲ َﻋ ْ‬
‫ﺸ ًﺮﺍ َﻭ َﻣ ْﻦ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ ِﺑ َﻬﺎ َﻋ ْ‬
‫ﺻﱠﻠﻰ ﺍ ُ‬
‫ﻭَﺍ ِﺣ َﺪ ﹰﺓ َ‬
‫ﺻﱠﻠﻰ َﻋﹶﻠ ﱠﻲ ﹶﺃﹾﻟ ﹰﻔﺎ َﺯﺍ َﺣ َﻢ ﹶﻛِﺘ ﹸﻔ ُﻪ ﹶﻛْﺘ ِﻔﻲ َﻋﻠﹶﻰ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ ِﺑ َﻬﺎ ﹶﺃﹾﻟ ﹰﻔﺎ َﻭ َﻣ ْﻦ َ‬
‫ﺻﱠﻠﻰ ﺍ ُ‬
‫ﺻﱠﻠﻰ َﻋﹶﻠ ﱠﻲ ِﻣﺎﹶﺋ ﹰﺔ َ‬
‫َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﻑ َﻭ َﻋ ﱠﻈ َﻢ َﻭ َﻋْﻨ ُﻪ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ َﺷ ﱠﺮ َ‬
‫ﺻﻠﹼﻰ ﺍ ُ‬
‫ﺠﱠﻨ ِﺔ َ‬
‫ﺏ ﺍﹾﻟ َ‬
‫َﺑﺎ ِ‬
‫ﷲ َﻋْﻨﻬَﺎ َﻭ َﻋ ْﻦ ﹶﺃِﺑﻴ َﻬﺎ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺸ ﹶﺔ َﺭ ِ‬
‫ﺼ ِّﻞ َﻋﹶﻠ ﱠﻲ؛ َﻭ َﻋ ْﻦ َﻋﺎِﺋ َ‬
‫ﺕ ِﻋْﻨ َﺪﻩُ ﹶﻓﹶﻠ ْﻢ ُﻳ َ‬
‫ﻒ َﺭ ُﺟ ٍﻞ ﹸﺫ ِﻛ ْﺮ ُ‬
‫َﺭ ﹶﻏ َﻢ ﹶﺃْﻧ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﺎْﻧ ﹶﻄ ﹶﻔﹶﺄ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﺤ ِﺮ ﹶﺛ ْﻮًﺑﺎ ِﻟ َﺮ ُﺳﻮ ِﻝ ﺍ ِ‬
‫ﺴَ‬
‫ﰲ ﺍﻟ ﱠ‬
‫ﻂ ِ‬
‫ﺖ ﹶﺃ ِﺧﻴ ﹸ‬
‫ﹶﺃﱠﻧ َﻬﺎ ﻗﹶﺎﻟﹶﺖ‪ :‬ﹸﻛْﻨ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َ‬
‫ﺖ ﹾﺍ ِﻹْﺑ َﺮ ﹸﺓ ِﻣ ْﻦ َﻳ ِﺪﻱ ﹶﻓ َﺪ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺳﻮ ﹸﻝ ﺍ ِ‬
‫ﺡ َﻭ َﺳ ﹶﻘ ﹶﻄ ِ‬
‫ﺼَﺒﺎ ُ‬
‫ﺍﹾﻟ ِﻤ ْ‬
‫ﻚ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ‬
‫ﺿَﻴﺎ َﺀ َﻭ ْﺟ ِﻬ َ‬
‫ﺖ ﹶﻟﻪُ َﻣﺎ ﹶﺃ َﺷ ﱠﺪ ِ‬
‫ﺕ ﹾﺍ ِﻹْﺑ َﺮ ﹶﺓ ﹶﻓ ﹸﻘ ﹾﻠ ُ‬
‫ﺖ ِﻣ ْﻦ ُﻧﻮ ِﺭ َﻭ ْﺟ ِﻬ ِﻪ ﹶﻓ َﻮ َﺟ ْﺪ ُ‬
‫ﺿﺎ َﺀ ﺍﹾﻟَﺒْﻴ ُ‬
‫ﹶﻓﹶﺄ َ‬
‫ﺖ‪َ :‬ﺣِﺒﻴِﺒﻲ‬
‫ﱐ َﻳ ْﻮ َﻡ ﺍﹾﻟ ِﻘَﻴﺎ َﻣ ِﺔ؛ ﹶﻓ ﹸﻘ ﹾﻠ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺍﹾﻟ َﻮْﻳ ﹸﻞ ﹸﺛ ﱠﻢ ﺍﹾﻟ َﻮْﻳ ﹸﻞ ِﻟ َﻤ ْﻦ ﹶﻟ ْﻢ َﻳ َﺮ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ ﹶﻓﻘﹶﺎ ﹶﻝ َ‬
‫ﺍِ‬
‫ﺕ‬
‫ﺨﻴ ﹸﻞ؟ ﻗﹶﺎ ﹶﻝ ﹶﺍﱠﻟﺬِﻱ ﹸﺫ ِﻛ ْﺮ ُ‬
‫ﺖ‪َ :‬ﺣِﺒﻴِﺒﻲ َﻭ َﻣ ِﻦ ﺍﹾﻟَﺒ ِ‬
‫ﺨﻴ ﹸﻞ؛ ﹶﻓ ﹸﻘ ﹾﻠ ُ‬
‫َﻭ َﻣ ِﻦ ﺍﱠﻟﺬِﻱ ﹶﻟ ْﻢ َﻳ َﺮ َﻙ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺍﹾﻟَﺒ ِ‬
‫ﺼ ِّﻞ َﻋﹶﻠ ﱠﻲ‪.‬‬
‫ِﻋْﻨ َﺪﻩُ ﹶﻓﹶﻠ ْﻢ ُﻳ َ‬
‫ﺴﻠِﻴﻤًﺎ * َﺣﺘﱠﻰ َﺗَﻨﺎﻟ ُﻮﺍ َﺟﱠﻨ ﹰﺔ َﻭَﻧ ِﻌﻴ ًﻤﺎ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ َﺗ ْ‬
‫َ‬
‫ﰲ ﻧﻴﺸﺎﭘﻮﺭ‬
‫)‪ (١‬ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٢٦١‬ﻫـ‪ ٨٧٥] .‬ﻡ‪ِ [.‬‬

‫ ‪- ١٩‬‬‫ﻼ ﹸﻛ ِّﻞ ﺍﹾﻟ ُﻌﻴ ُﻮ ِﻥ‬
‫ﺼﻮ ِﻥ * ﹶﺃ ْﺣ َﻤ َﺪ ﺍﹾﻟ َﻬﺎ ِﺩﻱ ِﺟ ﹶ‬
‫ﺏ َﻋﻠﹶﻰ ُﺩ ِّﺭ ﺍﹾﻟ َﻤ ُ‬
‫ﺻ ِّﻞ ﻳَﺎ َﺭ ِّ‬
‫َ‬
‫ﻼ‬
‫ﺼ َﺮ ﻓِﻴ ِﻪ َﻭ َﺣ ﹶ‬
‫ﻼ * َﻭَﺑَﻨﺎ َﻫﺎ ﺍﹾﻟ َﻌ ْ‬
‫ﻕ ﺍﹾﻟ ُﻌ ﹶ‬
‫ﻼ ﹶﻓ ْﻮ َ‬
‫َﻳﺎ َﺭ ُﺳﻮ ﹰﻻ ﹶﻗ ْﺪ َﻋ ﹶ‬
‫ﺕ َﻭ َﺳَﻨﺎ‬
‫ﻼ * َﻭ َﺟ َﻤﺎ ٍﻝ َﺟ ﱠﻞ ﹶﺫﺍ ٍ‬
‫ﺏ َﻭﻋُ ﹶ‬
‫ﷲ ِﺑ ﹸﻘ ْﺮ ٍ‬
‫ﺼ ُﻪ ﺍ ُ‬
‫َﺧ ﱠ‬
‫ﺠﺎ ِﻩ َﻋْﺒ ًﺪﺍ ﹶﻗ ْﺪ ﹶﺃَﺗﻰ * َﺧﺎِﺋ ﹰﻔﺎ ِﻣ ْﻦ ُﺳﻮ ِﺀ ِﻓ ْﻌ ٍﻞ ﹶﺛَﺒَﺘﺎ‬
‫َﻳﺎ َﻋ ِﻈﻴ َﻢ ﺍﹾﻟ َ‬
‫ﹶﻓﺎ ْﺣ ِﻤ ِﻪ ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ِﺑ ِﻪ ِﻣ ﱠﻤﺎ َﻋَﺘﺎ * َﻳ ْﻮ َﻡ ﹶﻻ َﻣﺎ ﹲﻝ َﻭ ﹶﻻ َﻳْﻨ ﹶﻔ ْﻊ َﺑُﻨﻮ ﹾﻥ‬
‫ﰲ َﻳ ْﻮ ِﻡ ﺍﹾﻟ َﻮ ِﻋﻴ ْﺪ * ِﺇ ﱠﻥ ِﻭ ْﺯ ِﺭﻱ َﺯﺍ َﺩ َﻭﹾﺍ ﹶﻻ ْﻣ ُﺮ َﺷ ِﺪﻳ ْﺪ‬
‫ﺨ ﹾﻠ ِﻖ ِ‬
‫َﻳﺎ َﺷ ِﻔﻴ َﻊ ﺍﹾﻟ َ‬
‫ﺐ ﺍﹾﻟ َﻤﻨ ُﻮ ِﻥ‬
‫ﻚ ِﻣ ْﻦ َﺭْﻳ ِ‬
‫ﺿْﻴ ﹶﻔ َ‬
‫ﰲ َﻭ ِﻋﻴ ْﺪ * َﻭﹶﺍ ِﺟ ْﺮ َ‬
‫ﱯ ِ‬
‫ﱄ ﹶﻓ ﹶﻘ ﹾﻠ ِ‬
‫ﹸﻛ ْﻦ ُﻣ ِﻐﻴﹰﺜﺎ ِ‬
‫ﲔ‬
‫ﰲ ﹶﻏ ٍﺪ ِﻟ ﹾﻠ ُﻤ ﹾﺬِﻧِﺒ َ‬
‫ﲔ * ﻳَﺎ َﺷ ِﻔﻴ ًﻌﺎ ِ‬
‫ﺠ ْﺪ ﻳَﺎ ﹶﺃ ِﻣ ْ‬
‫ﷲ ﹶﺃْﻧ ِ‬
‫َﻳﺎ َﺭ ُﺳﻮ ﹶﻝ ﺍ ِ‬
‫ﺨﺎِﺋ ﹸﻔﻮ ﹶﻥ‬
‫ﻼ ﹰﺫﺍ ﹶﻻ ﹶﺫ ﻓِﻴ ِﻪ ﺍﹾﻟ َ‬
‫ﱄ ﹶﻗ ﹾﻠًﺒﺎ َﺣﺰِﻳ ْﻦ * ﻳَﺎ ُﻣ ﹶ‬
‫َﻳﺎ َﺣِﺒﻴِﺒﻲ ِﺇ ﱠﻥ ِ‬
‫ﰲ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﷲ َﻋْﻨ ُﻪ‪َ :‬ﻣ ْﻦ ﹶﻗ َﺮﹶﺃ َﻣ ْﻮِﻟ َﺪ ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺾ ﺍﹾﻟ ُﻌﹶﻠ َﻤﺎ ِﺀ َﺭ ِ‬
‫ﻗﹶﺎ ﹶﻝ َﺑ ْﻌ ُ‬
‫ﺉ ﻓِﻴ ِﻪ َﻣ ْﻮِﻟ ُﺪ‬
‫ﻚ ﹾﺍﻟَﻴ ْﻮ ِﻡ ﺍﱠﻟﺬِﻱ ﹸﻗ ِﺮ َ‬
‫ﱃ ﹶﺫِﻟ َ‬
‫ﻚ ﺍﹾﻟ َﻤْﻨ ِﺰ ﹶﻝ َﺳَﻨ ﹰﺔ ﹶﻛﺎ ِﻣﹶﻠ ﹰﺔ ِﺇ ﹶ‬
‫ﻼِﺋ ﹶﻜﺔﹸ ﹶﺫِﻟ َ‬
‫ﺖ ﺍﹾﻟ َﻤ ﹶ‬
‫َﻣْﻨ ِﺰ ٍﻝ َﺣ ﱠﻔ ِ‬
‫ﷲ َﻋْﻨﻪُ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺐ َﺭ ِ‬
‫ﰊ ﹶﻃﺎِﻟ ٍ‬
‫ﺴ ِﻦ َﻋِﻠ ِّﻲ ﺍْﺑ ِﻦ ﹶﺃ ِ‬
‫ﺤَ‬
‫ﰊ ﺍﹾﻟ َ‬
‫ﻱ َﻋ ْﻦ ﹶﺃ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﱠﻠﻢَ؛ َﻭﺭُ ِﻭ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺍﻟﱠﻨِﺒ ِّﻲ َ‬
‫ﻚ‬
‫ﺼِّﻠ َﻲ َﻋﻠﹶﻰ َﻧِﺒِّﻴ َ‬
‫ﺽ َﺣﺘﱠﻰ ُﺗ َ‬
‫ﱃ ﹾﺍ َﻷ ْﺭ ِ‬
‫ﺴ َﻤﺎ ِﺀ َﻭ ﹶﻻ َﻳْﻨ ِﺰ ﹸﻝ ِﺇ ﹶ‬
‫ﱃ ﺍﻟ ﱠ‬
‫ﺼ َﻌ ُﺪ ِﺇ ﹶ‬
‫ﹶﺃﻧﱠ ُﻪ ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﺍﻟ ﱡﺪ َﻋﺎ َﺀ ﹶﻻ َﻳ ْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺤ ﱠﻤ ٍﺪ َ‬
‫ﺤِﺒﻴِﺒﻲ ُﻣ َ‬
‫ﺖ ِﺑ َ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻟ ﱠﻤﺎ َﺣ َﻤﹶﻠ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﱠﻠﻢَ؛ ﻗﹶﺎﹶﻟ ْ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺤ ﱠﻤ ٍﺪ َ‬
‫ُﻣ َ‬
‫ﰲ ﹶﻟ ﱠﺬ ِﺓ‬
‫ﺕ ﹶﻟْﻴﹶﻠ ٍﺔ ِ‬
‫ﺻ ِّﻢ َﺑْﻴَﻨ َﻤﺎ ﹶﺃﻧَﺎ ﹶﺫﺍ َ‬
‫ﺐ ﹾﺍ َﻷ َ‬
‫ﰲ ﹶﺃ ﱠﻭ ِﻝ َﺷ ْﻬ ٍﺮ ِﻣ ْﻦ َﺣ ْﻤِﻠﻲ َﻭﻫُ َﻮ َﺷ ْﻬ ُﺮ َﺭ َﺟ ٍ‬
‫َﻭ َﺳﻠﱠ َﻢ ِ‬
‫ﺤ ﹲﺔ * َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ‬
‫ﺤ ِﺔ َﻭﹶﺃَﻧ َﻮﺍ ُﺭ ُﻩ ﹶﻻِﺋ َ‬
‫ﺐ ﺍﻟ ﱠﺮﺍِﺋ َ‬
‫ﺍﹾﻟ َﻤَﻨﺎ ِﻡ * ِﺇ ﹾﺫ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻣِﻠﻴ ُﺢ ﺍﹾﻟ َﻮ ْﺟ ِﻪ ﹶﻃِّﻴ ُ‬
‫ﺖ ﹶﻟﻪُ َﻣﺎ ُﺗ ِﺮﻳ ُﺪ‪ :‬ﻗﹶﺎ ﹶﻝ‬
‫ﺸ ِﺮ * ﹸﻗ ﹾﻠ ُ‬
‫ﺖ؟ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ ﺁ َﺩ ُﻡ ﹶﺃﺑ ُﻮ ﺍﹾﻟَﺒ َ‬
‫ﺖ ﹶﻟﻪُ َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﺤ ﱠﻤ ُﺪ ﹸﻗ ﹾﻠ ُ‬
‫ﻚ ﻳَﺎ ُﻣ َ‬
‫َﻣ ْﺮ َﺣًﺒﺎ ِﺑ َ‬
‫ﱐ‬
‫ﺸ ْﻬ ُﺮ ﺍﻟﱠﺜﺎ ِ‬
‫ﻀ َﺮ * َﻭﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠ‬
‫ﺨ ِﺮ َﺭِﺑﻴ َﻌ ﹶﺔ َﻭﻣُ َ‬
‫ﺸ ِﺮ َﻭﹶﻓ ْ‬
‫ﺴِّﻴ ِﺪ ﺍﹾﻟَﺒ َ‬
‫ﺖ ِﺑ َ‬
‫ﺸ ِﺮﻱ ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﹶﺃْﺑ ِ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ‬
‫ﺖ ﹶﻟﻪُ َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﷲ ﹸﻗ ﹾﻠ ُ‬
‫ﻚ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ ﹶﺍﻟ ﱠ‬
‫ﺚ*‬
‫ﺤ ِﺪﻳ ِ‬
‫ﺐ ﺍﻟﱠﺘ ﹾﺄ ِﻭﻳ ِﻞ ﻭَﺍﹾﻟ َ‬
‫ﺼﺎ ِﺣ ِ‬
‫ﺖ ِﺑ َ‬
‫ﺸ ِﺮﻱ ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ ﹶﻟﻪُ َﻣﺎ ُﺗ ِﺮﻳ ُﺪ ﻗﹶﺎ ﹶﻝ ﹶﺃْﺑ ِ‬
‫ﺚ ﹸﻗ ﹾﻠ ُ‬
‫ِﺷﻴ ﹲ‬
‫ﺖ ﹶﻟﻪُ‬
‫ﷲ ﹸﻗ ﹾﻠ ُ‬
‫ﻚ ﻳَﺎ َﻧِﺒ ﱠﻲ ﺍ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫ﺸ ْﻬ ُﺮ ﺍﻟﱠﺜﺎِﻟﺚﹸ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ ﹶﺍﻟ ﱠ‬
‫َﻭﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠ‬
‫ﺲ‬
‫ﺖ ِﺑﺎﻟﱢﻨِﺒ ِّﻲ ﺍﻟ ﱠﺮِﺋﻴ ِ‬
‫ﺸ ِﺮﻱ ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ َﻣﺎ ُﺗ ِﺮﻳ ُﺪ ﻗﹶﺎ ﹶﻝ ﹶﺃْﺑ ِ‬
‫ﺲ؛ ﹸﻗ ﹾﻠ ُ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ ِﺇ ْﺩ ِﺭﻳ ٌ‬
‫َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﷲ‬
‫ﺐﺍِ‬
‫ﻚ ﻳَﺎ َﺣِﺒﻴ َ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫ﺸ ْﻬ ُﺮ ﺍﻟ ﱠﺮﺍِﺑ ُﻊ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ ﹶﺍﻟ ﱠ‬
‫* َﻭﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠ‬

‫ ‪- ٢٠‬‬‫ﺖ‬
‫ﺸ ِﺮﻱ ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ ﹶﻟﻪُ َﻣﺎ ُﺗ ِﺮﻳ ُﺪ ﻗﹶﺎ ﹶﻝ ﹶﺃْﺑ ِ‬
‫ﺡ؛ ﹸﻗ ﹾﻠ ُ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ ﻧ ُﻮ ٌ‬
‫ﺖ ﹶﻟﻪُ َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﹸﻗ ﹾﻠ ُ‬
‫ﺲ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ‬
‫ﺨﺎ ِﻣ ُ‬
‫ﺸ ْﻬ ُﺮ ﺍﹾﻟ َ‬
‫ﺡ * َﻭﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠ‬
‫ﺼ ِﺮ ﻭَﺍﹾﻟ ﹸﻔﺘ ُﻮ ِ‬
‫ﺐ ﺍﻟﱠﻨ ْ‬
‫ﺼﺎ ِﺣ ِ‬
‫ِﺑ َ‬
‫ﺸ ِﺮﻱ ﻳَﺎ‬
‫ﺖ َﻣﺎ ُﺗ ِﺮﻳ ُﺪ ﻗﹶﺎ ﹶﻝ ﹶﺃْﺑ ِ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ ُﻫﻮ ٌﺩ؛ ﹸﻗ ﹾﻠ ُ‬
‫ﺖ ﹶﻟﻪُ َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﷲ ﹸﻗ ﹾﻠ ُ‬
‫ﺻ ﹾﻔ َﻮ ﹶﺓ ﺍ ِ‬
‫ﻚ ﻳَﺎ َ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫ﹶﺍﻟ ﱠ‬
‫ﺸ ْﻬ ُﺮ‬
‫ﰲ ﹾﺍﻟَﻴ ْﻮ َﻡ ﺍﹾﻟ َﻤ ْﻮ ُﻋﻮ ِﺩ * َﻭﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠ‬
‫ﺸ ﹶﻔﺎ َﻋ ِﺔ ﺍﹾﻟ ُﻌ ﹾﻈ َﻤﻰ ِ‬
‫ﺐ ﺍﻟ ﱠ‬
‫ﺼﺎ ِﺣ ِ‬
‫ﺖ ِﺑ َ‬
‫ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ‬
‫ﺖ ﹶﻟﻪُ َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﷲ ﹸﻗ ﹾﻠ ُ‬
‫ﻚ ﻳَﺎ َﺭ ْﺣ َﻤ ﹶﺔ ﺍ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫ﺱ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ ﹶﺍﻟ ﱠ‬
‫ﺴﺎ ِﺩ ُ‬
‫ﺍﻟ ﱠ‬
‫ﺠِﻠﻴ ِﻞ *‬
‫ﺖ ِﺑﺎﻟﱠﻨِﺒ ِّﻲ ﺍﹾﻟ َ‬
‫ﺸ ِﺮﻱ ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ ﹶﻟﻪُ َﻣﺎ ُﺗ ِﺮﻳ ُﺪ ﻗﹶﺎ ﹶﻝ ﹶﺃْﺑ ِ‬
‫ﺨِﻠﻴ ﹸﻞ * ﹸﻗ ﹾﻠ ُ‬
‫ﹶﺃﻧَﺎ ِﺇْﺑ َﺮﺍ ِﻫﻴ ُﻢ ﺍﹾﻟ َ‬
‫ﷲ‬
‫ﻚ ﻳَﺎ َﻣ ِﻦ ﺍ ْﺧَﺘﺎ َﺭ ُﻩ ﺍ ُ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫ﺴﺎِﺑ ُﻊ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ ﹶﺍﻟ ﱠ‬
‫ﺸ ْﻬ ُﺮ ﺍﻟ ﱠ‬
‫َﻭﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠ‬
‫ﺸ ِﺮﻱ ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ‬
‫ﺖ ﹶﻟﻪُ َﻣﺎ ُﺗ ِﺮﻳ ُﺪ ﻗﹶﺎ ﹶﻝ ﹶﺃْﺑ ِ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ ِﺇ ْﺳ َﻤﺎ ِﻋﻴ ﹸﻞ ﺍﻟ ﱠﺬِﺑﻴ ُﺢ * ﹸﻗ ﹾﻠ ُ‬
‫ﺖ ﹶﻟﻪُ َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﹸﻗ ﹾﻠ ُ‬
‫ﺸ ْﻬ ُﺮ ﺍﻟﱠﺜﺎ ِﻣ ُﻦ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ‬
‫ﺖ ِﺑﺎﻟﱠﻨِﺒ ِّﻲ ﺍﻟ ﱠﺮ ِﺟﻴ ِﺢ ﺍﹾﻟ َﻤِﻠﻴ ِﺢ * َﻭﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠ‬
‫َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ ﹶﻟﻪُ َﻣﺎ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ ﻣ ُﻮ َﺳﻰ ْﺑ ُﻦ ِﻋ ْﻤ َﺮﺍ ﹶﻥ * ﹸﻗ ﹾﻠ ُ‬
‫ﺖ ﹶﻟﻪُ َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﷲ؛ ﹶﻓ ﹸﻘ ﹾﻠ ُ‬
‫ﻚ ﻳَﺎ ِﺧ َﲑ ﹶﺓ ﺍ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫ﹶﺍﻟ ﱠ‬
‫ﺸ ْﻬ ُﺮ‬
‫ﺖ ِﺑ َﻤ ْﻦ َﻳْﻨ ِﺰ ﹸﻝ َﻋﹶﻠْﻴ ِﻪ ﺍﹾﻟ ﹸﻘ ْﺮﺁ ﹸﻥ * َﻭﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﱠ‬
‫ﺸ ِﺮﻱ ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ُﺗ ِﺮﻳ ُﺪ ﻗﹶﺎ ﹶﻝ ﹶﺃْﺑ ِ‬
‫ﻚ‬
‫ﺏ ِﻣْﻨ َ‬
‫ﷲ َﺩَﻧﻰ ﺍﹾﻟ ﹸﻘ ْﺮ ُ‬
‫ﻚ ﻳَﺎ َﺧﺎَﺗ َﻢ ُﺭ ُﺳ ِﻞ ﺍ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﺴﹶ‬
‫ﺍﻟﱠﺘﺎ ِﺳ ُﻊ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ َﺭ ُﺟ ﹲﻞ َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ ﹶﺍﻟ ﱠ‬
‫ﺸ ِﺮﻱ‬
‫ﺖ ﹶﻟﻪُ َﻣﺎ ُﺗ ِﺮﻳ ُﺪ ﻗﹶﺎ ﹶﻝ ﹶﺃْﺑ ِ‬
‫ﺴﻰ ﺍْﺑ ُﻦ َﻣ ْﺮَﻳ َﻢ * ﹸﻗ ﹾﻠ ُ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧَﺎ ﻋِﻴ َ‬
‫ﺖ ﹶﻟﻪُ َﻣ ْﻦ ﹶﺃْﻧ َ‬
‫ﷲ ﹸﻗ ﹾﻠ ُ‬
‫ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ * َﻭ َﺯﺍ ﹶﻝ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺖ ِﺑﺎﻟﱠﻨِﺒ ِّﻲ ﺍﹾﻟ ُﻤ ﹶﻜ ﱠﺮ ِﻡ ﻭَﺍﻟ ﱠﺮ ُﺳﻮ ِﻝ ﺍﹾﻟ ُﻤ َﻌ ﱠﻈ ِﻢ * َ‬
‫ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓ ﹶﻘ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺴ ﹾﻘ ُﻢ َﻭﹾﺍ َﻷﹶﻟ ُﻢ‪.‬‬
‫ﺱ ﻭَﺍﹾﻟ َﻌَﻨﺎ ﻭَﺍﻟ ﱡ‬
‫ﻚ ﺍﹾﻟُﺒ ْﺆ ُ‬
‫َﻋْﻨ َ‬
‫ﺴ َﻤﺎ َﻫﱠﻨﺎ ِﻙ‬
‫ﺏ ﺍﻟ ﱠ‬
‫ﺤ ﱠﻤ ًﺪﺍ َﺭ ﱡ‬
‫ﻚ ُﻣ َ‬
‫ﺤ ْﻤِﻠ ِ‬
‫ﺤﺎ ﹶﻥ َﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻄﺎ ِﻛﻲ * ِﺑ َ‬
‫ﺸ َﺮﺍ ِﻛﻲ ُﺳْﺒ َ‬
‫َﻳﺎ ﺁ ِﻣَﻨﻪ ُﺑ ْ‬
‫ﺐ‪َ ،‬ﻫﺬﹶﺍ َﻧِﺒﻲﱞ َﺯﺍ ِﻛﻲ‬
‫ﺐ * َﻭ َﻣﺎ َﺗ َﺮْﻳ َﻦ ِﻣْﻨﻪُ َﺗ َﻌ ْ‬
‫ﰲ َﺭ َﺟ ْ‬
‫ﺖ ِ‬
‫ﺐ ﹶﻟ ﱠﻤﺎ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ َﺳ ْﻌ ُﺪ ِﻙ ﹶﻏﹶﻠ ْ‬
‫ِﺑﺎﹾﻟ ُﻤ ْ‬
‫ﻚ ﹶﺃ ْﻋ ﹶﻄﺎ ِﻙ‬
‫ﻀﺎ ﹾﻥ َﻭ َﺭﱡﺑ ِ‬
‫ﺚ َﺭ َﻣ َ‬
‫ﱐ * ﺍﻟﱠﺜﺎِﻟ ﹸ‬
‫ﱐ ِﺑ ِﻪ ﺍﻟﱠﻨِﺒ ﱡﻲ ﺍﹾﻟ َﻌ ْﺪَﻧﺎ ِ‬
‫َﺷ ْﻌَﺒﺎ ﹸﻥ َﺷ ْﻬ ُﺮ ﺍﻟﱠﺜﺎ ِ‬
‫ﻚ ُﺩْﻧَﻴﺎ ِﻛﻲ‬
‫ﺕ ﹶﻟ ِ‬
‫ﺿﺎ َﺀ ْ‬
‫ﺤ ﱠﻤ َﺪﺍ * َﻭ َﻣﺎ َﺗ َﺮْﻳ َﻦ ِﻣْﻨﻪُ َﺭ َﺩﺍ َ‬
‫ﺤ ْﻤِﻠ ِﻜﻲ ُﻣ َ‬
‫ﺴ َﻌ َﺪﺍ ِﺑ َ‬
‫َﺷ ﱠﻮﺍ ﹸﻝ َﺟﺎ ِﻛﻲ ُﻣ ْ‬
‫ﻚ َﻭ َﺣ َﻤﺎ ِﻛﻲ‬
‫ﺼ ِ‬
‫ﻚ َﻋ ﹶﻔﺎ َﻭ َﺧ ﱠ‬
‫ﻚ َﻋْﻨ ِ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ * َﻭ َﺭﱡﺑ ِ‬
‫ﻚ ِﺑﺎﹾﻟ ُﻤ ْ‬
‫ﺫ ُﻭ ﺍﹾﻟ ﹶﻘ ْﻌ َﺪ ﹸﺓ ﹶﺃَﺗﺎ ِﻛﻰ ِﺑﺎﹾﻟ َﻮﹶﻓﺎ َﻭ َﺷ ﱠﺮﹶﻓ ِ‬
‫ﻼ ِﻛﻲ‬
‫ﻚ َﻋ ﱠ‬
‫ﺨَﺘ ِﻜﻲ َﻭ َﺭﱡﺑ ِ‬
‫ﺖ ِﺑﺎﻟ ﱠﺰ ِﻛﻲ * ﻳَﺎ ﺁ ِﻣَﻨ ﹸﺔ ﻳَﺎ َﺑ ْ‬
‫ﺱ َﺷ ْﻬ َﺮ ْﻙ ﹶﻟ ﱠﻤﺎ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺠ ﹸﺔ َﺳﺎ ِﺩ ُ‬
‫ﺤﱠ‬
‫ﺫ ُﻭ ﺍﹾﻟ ُ‬
‫ﺏ ِﻣْﻨﻪُ ﹶﻗ ْﺪ َﺩَﻧﺎ * َﻭ َﻣﺎ َﺗ َﺮْﻳ َﻦ ِﻣْﻨﻪُ َﻋَﻨﺎ َﻫﺬﹶﺍ َﻧِﺒﻲﱞ َﺯﺍ ِﻛﻲ‬
‫ﺤ ﱠﺮ ُﻡ ِﺑﺎﹾﻟ َﻬَﻨﺎ ﻭَﺍﹾﻟ ﹸﻘ ْﺮ ُ‬
‫َﺟﺎ َﺀ ﺍﹾﻟ ُﻤ َ‬
‫ﺸ ﱠﻖ ﺍﹾﻟ ﹶﻘ َﻤ ْﺮ ﻧ ُﻮ ٌﺭ ِﺑ ِﻪ َﻳ ﹾﻜ ﹶﻔﺎ ِﻛﻲ‬
‫ﺨ ْﺮ * ِﻣ ْﻦ ﹶﺃ ْﺟِﻠ ِﻪ ﺍْﻧ َ‬
‫ﺨَﺒ ْﺮ ِﺑ ِﺬﻱ ﺍﻟﱠﻨِﺒ ِّﻲ ﺍﹾﻟ ُﻤ ﹾﻔَﺘ َ‬
‫ﰐ ﺍﹾﻟ َ‬
‫ﺻ ﹶﻔ ْﺮ َﻳ ﹾﺄ ِ‬
‫ﰲ َ‬
‫َﻭ ِ‬

‫ ‪- ٢١‬‬‫ﺤ ِﻤ ِﺪﻱ َﻣ ْﻮ ﹶﻻ ِﻛﻲ‬
‫ﺤ ﱠﻤِﻠﻲ ِﻟَﺘ ْ‬
‫ﰲ َﺭِﺑﻴ ٍﻊ ﹾﺍ َﻷ ﱠﻭ ِﻝ ُﻭِﻟ َﺪ ﺍﻟﱠﻨِﺒ ﱡﻲ ﺍﹾﻟ ُﻤ ْﺮ َﺳ ﹾﻞ * ﻳَﺎ ﺁ ِﻣْﻨﻪُ َﺗ َ‬
‫َﻭ ِ‬
‫ﺴ ٍﻞ َﺯﺍ ِﻛﻲ‬
‫ﺻ ِﻞ َﻧ ْ‬
‫ﺤﻴ ﹸﻞ ﺍﹾﻟ َﻌْﻴ ِﻦ؛ ِﻣ ْﻦ ﹶﺃ ْ‬
‫ﰲ ﹶﻟْﻴﹶﻠ ِﺔ ﹾﺍ ِﻻﹾﺛَﻨْﻴ ِﻦ؛ ُﻭِﻟ َﺪ ﺍﻟﱠﻨِﺒ ﱡﻲ ﺍﻟ ﱠﺰْﻳ ِﻦ * ﹶﺃ ْﺣ َﻤ ْﺪ ﹶﻛ ِ‬
‫ِ‬
‫ﺴُﻨ ُﻪ ﻭَﺍﹶﻓﺎ ِﻛﻲ‬
‫ﺐ َﻣ ﹸﻘ ُﺮﻭًﻧﺎ؛ َﻭﺣُ ْ‬
‫ﻼ َﻣ ْﺪ ُﻫﻮًﻧﺎ * َﻭ َﺣﺎ ِﺟ ٌ‬
‫ﺤﹰ‬
‫ﺨﺘ ُﻮًﻧﺎ‪ُ ،‬ﻣ ﹶﻜ ﱠ‬
‫ُﻭِﻟ َﺪ ﺍﻟﱠﻨِﺒﻲ َﻣ ْ‬
‫ﺠﱠﻨ ﹾﺔ‪َ ،‬ﺭ ﹾﻏ ًﻤﺎ َﻋﻠﹶﻰ ﹶﺃ ْﻋ َﺪﺍ ِﻛﻲ‬
‫ﻀِﻠ ِﻪ ﺍﹾﻟ َ‬
‫ﺴ ﹸﻜ ْﻦ ِﺑ ﹶﻔ ْ‬
‫َﻫﺬﹶﺍ َﻧِﺒ ﱡﻲ ﹾﺍ ُﻷ ﱠﻣ ﹾﺔ؛ ﹶﻗ ْﺪ َﺟﺎ َﺀَﻧﺎ ِﺑﺎﻟ ﱠﺮ ْﺣ َﻤ ﹾﺔ * َﻧ ْ‬
‫ﺴﺎ َﺩ ِﺓ ﹾﺍ َﻷْﺑ َﺮﺍ ِﺭ؛ ﻭَﺍﹾﻟ َﻬﺎ ِﺷ ِﻤ ِّﻲ ﺍﻟ ﱠﺰﺍ ِﻛﻲ‬
‫ﻀﺎ ِﺭ * ِﺑﺎﻟ ﱠ‬
‫ﺤﱠ‬
‫ﺏ ﻳَﺎ ﹶﻏ ﱠﻔﺎ ُﺭ؛ ﺍ ﹾﻏ ِﻔ ْﺮ ِﻟ ِﺬﻱ ﺍﹾﻟ ُ‬
‫َﻳﺎ َﺭ ِّ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻟ ْﻢ َﻳْﺒ َﻖ َﺣْﺒ ٌﺮ ِﻣ ْﻦ ﹶﺃ ْﺣَﺒﺎ ِﺭ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺤ ﱠﻤ ًﺪﺍ َ‬
‫ﺖ ُﻣ َ‬
‫ﺿ َﻌ ْ‬
‫َﻭِﻗﻴ ﹶﻞ ِﺇ ﱠﻥ ﺁ ِﻣَﻨ ﹶﺔ ﹶﻟ ﱠﻤﺎ َﻭ َ‬
‫ﻑ‬
‫ﺻﻮ ٍ‬
‫ﻚ ﹶﺃﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ ِﻋْﻨ َﺪﻫُ ْﻢ ُﺟﱠﺒ ﹸﺔ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ ﹶﺫِﻟ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺍﹾﻟَﻴ ُﻬﻮ ِﺩ ِﺇ ﱠﻻ َﻭ َﻋِﻠ َﻢ ِﺑ َﻤ ْﻮِﻟ ِﺪ ِﻩ َ‬
‫ﺐ‬
‫ﰲ ﺍﹾﻟ ﹸﻜُﺘ ِ‬
‫ﺠ ُﺪﻭ ﹶﻥ ِﻋْﻨ َﺪﻫُ ْﻢ َﻣ ﹾﻜﺘ ُﻮًﺑﺎ ِ‬
‫ﻼ ُﻡ َﻭ ﹶﻛﺎﻧ ُﻮﺍ َﻳ ِ‬
‫ﺴﹶ‬
‫ﲕ ْﺑ ِﻦ َﺯ ﹶﻛ ِﺮﱠﻳﺎ َﻋﹶﻠْﻴ ِﻪ ﺍﻟ ﱠ‬
‫ﺤَ‬
‫ﺼُﺒﻮ ﹶﻏ ٍﺔ ِﺑ َﺪ ِﻡ َﻳ ْ‬
‫َﻣ ْ‬
‫ﺐ ﺍﹾﻟ َﻤ ْﻮﻟ ُﻮ ُﺩ‬
‫ﷲ ْﺑ ِﻦ َﻋْﺒ ِﺪ ﺍﹾﻟ ُﻤ ﱠﻄﹶﻠ ِ‬
‫ﺠﱠﺒ ﹸﺔ َﺩ ًﻣﺎ ﹶﻓِﺈﱠﻧ ُﻪ َﻳﻜ ُﻮ ﹸﻥ ﹶﻗ ْﺪ ُﻭِﻟ َﺪ ِﻟ َﻌْﺒ ِﺪ ﺍ ِ‬
‫ﻚ ﺍﹾﻟ ُ‬
‫ﺕ ِﺗ ﹾﻠ َ‬
‫ﹶﺃﱠﻧ ُﻪ ِﺇﺫﹶﺍ ﹶﻗ ﹶﻄ َﺮ ْ‬
‫ﺠﱠﺒ ﹸﺔ َﺩ ًﻣﺎ َﻋِﻠ ُﻤﻮﺍ ِﺑ َﻤ ْﻮِﻟ ِﺪ ِﻩ‬
‫ﺕ ﺍﹾﻟ ُ‬
‫ﻚ ﺍﹾﻟ َﻤ ْﻮﻟ ُﻮ ُﺩ َﺳَﺒًﺒﺎ ِﻟَﺘ ْﻌ ِﻄﻴ ِﻞ ﹶﺃ ْﺩَﻳﺎِﻧ ِﻬ ْﻢ ﹶﻓﹶﻠ ﱠﻤﺎ ﹶﻗ ﹶﻄ َﺮ ِ‬
‫َﻭﹶﺃ ﹾﻥ َﻳﻜ ُﻮ ﹶﻥ ﹶﺫِﻟ َ‬
‫ﻀ ُﻬ ْﻢ‬
‫ﱃ ﺍﹾﻟُﺒ ﹾﻠ َﺪﺍ ِﻥ ِﻟُﻴ ْﻌِﻠ َﻢ َﺑ ْﻌ ُ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﹶﺄ ْﺟ َﻤ ُﻌﻮﺍ ﹶﺃ ْﻣ َﺮ ُﻫ ْﻢ َﻋﻠﹶﻰ ﹶﻛْﻴ ِﺪ ِﻩ َﻭﹶﺃ ْﺭ َﺳﻠ ُﻮﺍ ِﺇ ﹶ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َ‬
‫ﻼ ِﻡ ﹶﻗﺎِﺋ ًﻤﺎ‬
‫ﻀِﻠﻴ ٍﻞ * َﻭ َﺟ َﻌ ﹶﻞ ﺩِﻳ َﻦ ﹾﺍ ِﻹ ْﺳ ﹶ‬
‫ﰲ َﺗ ْ‬
‫ﷲ ﹶﻗ ْﺪ َﺟ َﻌ ﹶﻞ ﹶﻛْﻴ َﺪ ُﻫ ْﻢ ِ‬
‫ﻀﺎ َﻭﹶﻟ ْﻢ َﻳ ْﻌﹶﻠ ُﻤﻮﺍ ﹶﺃ ﱠﻥ ﺍ َ‬
‫َﺑ ْﻌ ً‬
‫ﺕ ﺍﹾﻟ ﹶﻘﺒ ُﻮ ِﻝ‬
‫ﺴ َﻤﺎ ُ‬
‫ﺖ َﻧ َ‬
‫َﺑ ِﻬ‪‬ﻴﺎ؛ َﻭ ِﺩﻳ َﻦ ﹶﺃ ْﻫ ِﻞ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ َﻣْﻨﻜ ُﻮ ًﺳﺎ َﺭ ِﺩ‪‬ﻳﺎ * ﻗﹶﺎ ﹶﻝ ﺍﻟ ﱠﺮﺍ ِﻭﻱ ﹶﻓﹶﻠ ﱠﻤﺎ َﻫﱠﺒ ْ‬
‫ﺱ ِﻟ ُﺮ ْﺅَﻳ ِﺔ َﺳِّﻴ ِﺪ‬
‫ﺠ َﺮ ﹾﺍ َﻷ ْﻭ ﹶﻃﺎ ﹶﻥ؛ َﻭ َﺟﺎ َﺀ ِﻣ ْﻦ ﹶﻓﺎ ِﺭ َ‬
‫ﺸ ﹶﻘ ُﻪ َﺳ ﹾﻠ َﻤﺎ ﹸﻥ ﹶﻓ َﻬ َ‬
‫َﻭﹾﺍ ِﻹ َﳝﺎ ِﻥ * ﹶﻓﹶﺄ ﱠﻭ ﹸﻝ َﻣ ْﻦ َﻧ َ‬
‫ﺏ َﺳ ْﻌُﻴ ُﻪ َﻭ ﹶﻻ‬
‫ﷲ َﻣﺎ َﺗ َﻤﱠﻨﻰ َﻭ َﻣﺎ َﺧﺎ َ‬
‫ﻚ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ ﹶﻓﹶﺄ ْﺩ َﺭ َﻙ ِﻣ َﻦ ﺍ ِ‬
‫ﹾﺍ َﻷ ﹾﻛ َﻮﺍ ِﻥ َﻭﹶﺃﹶﻗ ﱠﺮ ِﺑﺎﹾﻟ َﻮ ْﺣ َﺪﺍِﻧﱠﻴ ِﺔ ِﻟ ﹾﻠ َﻤِﻠ ِ‬
‫ﺸ ﹶﻘ ُﻪ‬
‫ﺽ ﺍﻟ ﱡﺮﻭ ِﻡ َﻧ َ‬
‫ﺴﻴ ُﻢ ِﺑﹶﺄ ْﺭ ِ‬
‫ﺐ ﺍﻟﱠﻨ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺳ ﹾﻠ َﻤﺎ ﹸﻥ ِﻣﱠﻨﺎ * َﻭﹶﻟ ﱠﻤﺎ َﻫ ﱠ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َﺗ َﻌﱠﻨﻰ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َ‬
‫ﺐ َﺳِّﻴ ُﺪ ﹶﺃ ْﻫ ِﻞ ﺍﻟ ﱡﺮﻭ ِﻡ‬
‫ﻚ َﻭ ﹶﻻ َﺭْﻳ ٍ‬
‫ﻼ َﺷ ٍّ‬
‫ﺸ ﹶﻘ ُﻪ ِﺑ ﹶ‬
‫ﺍﹾﻟ َﻤ ْﺰﻛ ُﻮ ُﻡ َﻭ َﺭ ِﺣ َﻢ ِﺑ ِﻪ ﺍﹾﻟ َﻤ ْﺮﺣ ُﻮ ُﻡ * ﹶﻓﹶﺄ ﱠﻭ ﹸﻝ َﻣ ْﻦ َﻧ َ‬
‫ﺤَﺒِﺘ ِﻪ ﹸﻛ ﱠﻞ‬
‫ﺼْ‬
‫ﻼ ِﻡ * َﻭﹶﻓﺎ َﺯ ِﺑ ُﺮ ْﺅَﻳ ِﺔ َﺧْﻴ ِﺮ ﹾﺍ َﻷَﻧﺎ ِﻡ * َﻭَﻧﺎ ﹶﻝ ِﺑ ُ‬
‫ﱃ ﹾﺍ ِﻹ ْﺳ ﹶ‬
‫ﺠﺎ َﺀ ُﻣْﻨ ﹶﻘﺎ َﺩ ﺍﻟ ِّﺰ َﻣﺎ ِﻡ ِﺇ ﹶ‬
‫ﺐ ﹶﻓ َ‬
‫ﺻ َﻬْﻴ ٌ‬
‫ُ‬
‫ﰲ‬
‫ﱐ ِ‬
‫ﺲ ﺍﹾﻟ ﹶﻘ ْﺮ ِ‬
‫ﺸ ﹶﻘ ُﻪ ﹸﺃ َﻭْﻳ ٌ‬
‫ﺽ ﺍﹾﻟَﻴ َﻤ ِﻦ ﹶﻓﹶﺄ ﱠﻭ ﹸﻝ َﻣ ْﻦ َﻧ َ‬
‫ﺴﻴ ُﻢ ِﺑﹶﺄ ْﺭ ِ‬
‫ﺐ ﺍﻟﱠﻨ ِ‬
‫ﺼ ِﺪ ﻭَﺍﹾﻟ َﻤ َﺮﺍ ِﻡ * َﻭﹶﻟ ﱠﻤﺎ َﻫ ﱠ‬
‫ﺍﹾﻟ ﹶﻘ ْ‬
‫ﲎ َﻋﹶﻠْﻴ ِﻪ ﺍﻟﱠﻨِﺒ ﱡﻲ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ ﻭَﺁ َﻣ َﻦ ِﺑ ِﻪ َﻋﻠﹶﻰ ُﺑ ْﻌ ِﺪ ﺍﹾﻟ َﻮ ﹶﻃ ِﻦ‪َ ،‬ﻭﹶﺃﹾﺛ َ‬
‫ﺴ ُﻪ ِﻟ ﹾﻠ ُﻤ ْ‬
‫ﺴ ِّﺮ ﻭَﺍﹾﻟ َﻌﹶﻠ ِﻦ‪ ،‬ﹶﻓَﺒ ﹶﺬ ﹶﻝ َﻧ ﹾﻔ َ‬
‫ﺍﻟ ِّ‬
‫ﺲ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ ِﻣ ْﻦ ِﻗَﺒ ِﻞ ﺍﹾﻟَﻴ َﻤ ِﻦ * َﻭ َﻣﺎ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﱠﻠﻢَ؛ ِﺇِّﻧﻲ ﹶﻻ ِﺟ ُﺪ َﻧ ﹶﻔ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺍﹾﻟ ُﻤ ْﺆَﺗ َﻤ ُﻦ ِﺑ ﹶﻘ ْﻮِﻟ ِﻪ َ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ‬
‫ﻍ ﺍﹾﻟ َﻮ ﹶﻃ ِﺮ ِﺑ ﹶﻘ ْﻮ ِﻝ ﺍﹾﻟ ُﻤ ْ‬
‫ﺸﻮ ُﺭ ِﺑُﺒﻠ ُﻮ ِ‬
‫ﺝ ﹶﻟﻪُ ﺍﹾﻟ َﻤْﻨ ُ‬
‫ﻒ ﹾﺍ َﻷ ْﺯ َﻫ ُﺮ َﺣﺘﱠﻰ َﺧ َﺮ َ‬
‫ﺻ ُ‬
‫ﹶﻛ ﹶﻔﺎ ُﻩ َﻫﺬﹶﺍ ﺍﹾﻟ َﻮ ْ‬
‫ﺴِّﻠ ْﻢ َﻋﹶﻠْﻴ ِﻪ ﻳَﺎ ُﻋ َﻤ ُﺮ‬
‫ﱐ ﹶﻓ َ‬
‫ﺲ ﺍﹾﻟ ﹶﻘ ْﺮ ِ‬
‫ﺖ ﹸﺃ ْﻭَﻳ َ‬
‫ﺨﹶﻠ ﹶﻔﺎ ِﺀ َﺳِّﻴ ِﺪَﻧﺎ ُﻋ َﻤ َﺮ ِﺇﺫﹶﺍ َﺭﹶﺃْﻳ َ‬
‫ﱐ ﺍﹾﻟ ُ‬
‫ﺸ ِﺮ ِﻟﹶﺜﺎ ِ‬
‫َﻭ َﺳِّﻴ ِﺪ ﺍﹾﻟَﺒ َ‬

‫ ‪- ٢٢‬‬‫ﺴﻴ ُﻢ َﻋﻠﹶﻰ‬
‫ﺐ ﺍﻟﱠﻨ ِ‬
‫ﻀ َﺮ َﻭﹶﻟ ﱠﻤﺎ َﻫ ﱠ‬
‫ﰲ ِﻣﹾﺜ ِﻞ َﺭِﺑﻴ َﻌ ﹶﺔ َﻭﻣُ َ‬
‫ﺸ ﹶﻔ ُﻊ ِ‬
‫ﻚ ﹶﻓِﺈﱠﻧ ُﻪ َﻳ ْ‬
‫ﺴَﺘ ْﻐ ِﻔ َﺮ ﹶﻟ َ‬
‫ﺐ ِﻣْﻨﻪُ ﹶﺃ ﹾﻥ َﻳ ْ‬
‫ﻭَﺍ ﹾﻃﹸﻠ ْ‬
‫ﺼ ِﺪﻳ ِﻖ‬
‫ﺠ ﹶﺬَﺑْﺘ ُﻪ ِﻋَﻨﺎَﻳ ﹸﺔ ﺍﻟﱠﺘ ْﻮِﻓﻴ ِﻖ ِﺑﺎﻟﱠﺘ ْ‬
‫ﺸﻲ ﹶﻓ َ‬
‫ﺤَﺒ ِ‬
‫ﻼ ﹸﻝ ْﺑ ُﻦ َﺣ َﻤﺎ َﻣ ﹶﺔ ﺍﹾﻟ َ‬
‫ﺸ ﹶﻘ ُﻪ ِﺑ ﹶ‬
‫ﺸ ِﺔ ﹶﻓﹶﺄ ﱠﻭ ﹸﻝ َﻣ ْﻦ َﻧ َ‬
‫ﺤَﺒ َ‬
‫ﻼ ِﺩ ﺍﹾﻟ َ‬
‫ِﺑ ﹶ‬
‫ﺕ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ ﺍﻟ ﱠﺮﺍَﻳﺎ ِ‬
‫ﺸ َﺮ ِﻟ ﹾﻠ ُﻤ ْ‬
‫ﻼ ِﻡ * َﻭَﻧ َ‬
‫ﺸﺎ ِﻟ ِﺪﻳ ِﻦ ﹾﺍ ِﻹ ْﺳ ﹶ‬
‫ﺻﺎ َﺭ َﺷﺎ ِﻭﻳ ً‬
‫ﱃ ﹾﺍ ِﻹ َﳝﺎ ِﻥ * ﹶﻓﹶﺄ ْﻋﹶﻠ َﻦ ِﺑ ﹾﺎ َﻷ ﹶﺫﺍ ِﻥ َﻭ َ‬
‫ِﺇ ﹶ‬
‫ﻼ ِﻣﻲ‬
‫ﺸ ُﺮ ِﻟﻠ ِّﺪﻳ ِﻦ ﹶﺃ ْﻋ ﹶ‬
‫ﺖ َﺗْﻨ ُ‬
‫ﻼ ﹸﻝ ﹶﺃْﻧ َ‬
‫ﺴﺎ ِﻣﻲ * ِﺑﹶﺄ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ ﻳَﺎ ِﺑ ﹶ‬
‫ﺼ ُﻪ ﺍﻟﱠﻨِﺒ ﱡﻲ ﺍﻟِّﺘ َﻬﺎ ِﻣ ﱡﻲ ﺍﻟ ﱠ‬
‫ﺨﱠ‬
‫ﻼ ِﻡ ﹶﻓ َ‬
‫َﻭﹾﺍ َﻷ ْﻋ ﹶ‬
‫ﺸ ﹶﺔ‬
‫ﺨَ‬
‫ﺸَ‬
‫ﺖ َﺧ ْ‬
‫ﺠﱠﻨ ﹶﺔ ِﺇ ﱠﻻ َﻭ َﺳ ِﻤ ْﻌ ُ‬
‫ﺖ ﺍﹾﻟ َ‬
‫ﻚ َﻣﺎ َﺩ َﺧ ﹾﻠ ُ‬
‫ﻸ ْﺟ ِﻞ ﹶﺫِﻟ َ‬
‫َﻭَﺗ ْﺮﹶﻓ ُﻊ ِﺑ َﻬﺎ ﹶﻗ ْﺪ ِﺭﻱ َﻭ َﻣ ﹶﻘﺎ ِﻣﻲ * ِﹶﻓ َ‬
‫ﱃ‬
‫ﺽ ﺍﹾﻟَﻴ َﻤ ِﻦ * َﻋﺎ ِﻣ ٌﺮ ﹶﻓﺎ ْﻫَﺘ َﺪﻯ ِﺇ ﹶ‬
‫ﺸ ﹶﻘ ُﻪ ِﻣ ْﻦ ﹶﺃ ْﺭ ِ‬
‫ﺴﻴ ُﻢ ﺍﹾﻟ َﻐﺎ ِﻣ ُﺮ َﻧ َ‬
‫ﺐ ﺍﻟﱠﻨ ِ‬
‫ﻚ ﹸﻗ ﱠﺪﺍ ِﻣﻲ * َﻭﹶﻟ ﱠﻤﺎ َﻫ ﱠ‬
‫َﻧ ْﻌﹶﻠْﻴ َ‬
‫ﺕ‬
‫ﺤﱠﺒِﺘ ِﻪ َﻣ ْﻮ َ‬
‫ﺕ َﻋﻠﹶﻰ َﻣ َ‬
‫ﺻَﻨﺎ ِﻡ َﻭﹶﻓﺎ َﺯ ِﺑَﺘ ﹾﻘِﺒﻴ ِﻞ ﹶﺃ ﹾﻗ َﺪﺍ ِﻡ َﺳِّﻴ ِﺪ ﹾﺍ َﻷَﻧﺎ ِﻡ َﻭ َﻣﺎ َ‬
‫ﻼ ِﻡ * َﺑ ْﻌ َﺪ ِﻋَﺒﺎ َﺩ ِﺓ ﹾﺍ َﻷ ْ‬
‫ﹾﺍ ِﻹ ْﺳ ﹶ‬
‫ﺻَﻨﺎ ِﻡ‬
‫ﺻَﻨ ًﻤﺎ ِﻣ َﻦ ﹾﺍ ﹶﻻ ْ‬
‫ﻚ ﹶﺃﻧﱠ ُﻪ ﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ِﻟ َﻌﺎ ِﻣ ٍﺮ َ‬
‫ﺤِّﻴ ُﺮ ﺍﹾﻟ ُﻌﻘ ُﻮ ﹶﻝ َﻭﹾﺍ َﻷ ﹾﻓ َﻬﺎ َﻡ‪َ ،‬ﻭ ﹶﺫِﻟ َ‬
‫ﺼُﺘ ُﻪ ُﺗ َ‬
‫ﺍﹾﻟ ِﻜ َﺮﺍ ِﻡ * َﻭِﻗ ﱠ‬
‫ﺽ ﻭَﺍﹾﻟ ِﻘَﻴﺎ َﻡ‬
‫ﺴَﺘ ِﻄﻴ ُﻊ ﺍﻟﱡﻨﻬ ُﻮ َ‬
‫ﻼ َﺗ ْ‬
‫ﺖ ُﻣ ﹾﻘ َﻌ َﺪ ﹰﺓ ﹶﻓ ﹶ‬
‫ﺠ ﹶﺬﺍ ِﻡ * َﻭ ﹶﻛﺎَﻧ ْ‬
‫ﺖ ُﻣْﺒَﺘِﻠَﻴ ﹲﺔ ِﺑﺎﹾﻟ ﹶﻘ ْﻮﹶﻟْﻨ ِﺞ ﻭَﺍﹾﻟ ُ‬
‫َﻭﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ِﺑْﻨ ٌ‬
‫ﱵ َﺳ ِﻘﻴ َﻤ ﹲﺔ ﹶﻓ َﺪﺍ ِﻭ َﻫﺎ َﻭِﺇ ﹾﻥ‬
‫ﻀ ُﻊ ِﺍْﺑَﻨَﺘ ُﻪ ﹶﺃ َﻣﺎ َﻣ ُﻪ َﻭَﻳﻘ ُﻮ ﹸﻝ َﻫ ِﺬ ِﻩ ِﺍْﺑَﻨ ِ‬
‫ﺼَﻨ َﻢ َﻭَﻳ َ‬
‫ﺐ ﺍﻟ ﱠ‬
‫ﺼ ُ‬
‫* َﻭﻛﹶﺎ ﹶﻥ َﻋﺎ ِﻣ ٌﺮ َﻳْﻨ َ‬
‫ﺐ‬
‫ﲔ ﹶﻛِﺜ َﲑ ﹰﺓ َﻭﻫُ َﻮ َﻳ ﹾﻄﹸﻠ ُ‬
‫ﻚ ِﺳِﻨ َ‬
‫ﻼِﺋ َﻬﺎ َﻭ َﻋﺎِﻓ َﻬﺎ َﻭﹶﺃﹶﻗﺎ َﻡ َﻋﹶﻠﻰ ﹶﺫِﻟ َ‬
‫ﻛﹶﺎ ﹶﻥ ِﻋْﻨ َﺪ َﻙ ِﺷ ﹶﻔﺎ ٌﺀ ﹶﻓﺎ ْﺷ ِﻔ َﻬﺎ ِﻣ ْﻦ َﺑ ﹶ‬
‫ﺕ ﻗﹶﺎ ﹶﻝ‬
‫ﺕ ِﺑﺎﻟﱠﺘ ْﻮﻓِﻴ ِﻖ ﻭَﺍﹾﻟ ِﻬ َﺪﺍَﻳﺎ ِ‬
‫ﺕ ﺍﹾﻟ ِﻌَﻨﺎَﻳﺎ ِ‬
‫ﺴ َﻤﺎ ُ‬
‫ﺖ َﻧ َ‬
‫ﻀ َﻬﺎ ﹶﻟﻪُ ﹶﻓﹶﻠ ﱠﻤﺎ َﻫﱠﺒ ْ‬
‫ﺼَﻨ ِﻢ َﺣﺎ َﺟَﺘ ُﻪ ﹶﻓﹶﻠ ْﻢ َﻳ ﹾﻘ ِ‬
‫ِﻣ َﻦ ﺍﻟ ﱠ‬
‫ﺻ ﱠﻢ ﹾﺍ َﻷْﺑ ﹶﻜ َﻢ ﺍﱠﻟﺬِﻱ ﹶﻻ َﻳْﻨ ِﻄ ُﻖ َﻭ ﹶﻻ َﻳَﺘ ﹶﻜﱠﻠ ُﻢ َﻭ َﻣﺎ‬
‫ﺠ َﺮ ﹾﺍ َﻷ َ‬
‫ﺤَ‬
‫ﱴ َﻧ ْﻌُﺒ ُﺪ َﻫﺬﹶﺍ ﺍﹾﻟ َ‬
‫ﱃ َﻣ َ‬
‫َﻋﺎ ِﻣ ٌﺮ ِﻟ َﺰ ْﻭ َﺟِﺘ ِﻪ ِﺇ ﹶ‬
‫ﺤ ِّﻖ‬
‫ﱃ ﺍﹾﻟ َ‬
‫ﺴﻰ ﹶﺃ ﹾﻥ َﻧ َﺮﻯ ِﺇ ﹶ‬
‫ﻼ َﻋ َ‬
‫ﻚ ِﺑَﻨﺎ َﺳِﺒﻴ ﹰ‬
‫ﺖ ﹶﻟﻪُ َﺯ ْﻭ َﺟُﺘ ُﻪ ﹸﺍ ْﺳﹸﻠ ْ‬
‫ﹶﺃ ﹸﻇ ﱡﻦ ﹶﺃﱠﻧَﻨﺎ َﻋﻠﹶﻰ ِﺩﻳ ٍﻦ ﹶﺃ ﹾﻗ َﻮ َﻡ‪ .‬ﻗﹶﺎﹶﻟ ْ‬
‫ﺏ ِﻣ ْﻦ ِﺇﹶﻟ ٍﻪ ﻭَﺍ ِﺣ ٍﺪ َﺧﺎِﻟ ٍﻖ * ﻗﹶﺎ ﹶﻝ ﹶﻓَﺒْﻴَﻨ َﻤﺎ ُﻫ َﻤﺎ َﻋﻠﹶﻰ‬
‫ﻕ ﻭَﺍﹾﻟ َﻤ َﻐﺎ ِﺭ ِ‬
‫ﺸﺎ ِﺭ ِ‬
‫ﻼ ُﺑ ﱠﺪ ِﻟ َﻬ ِﺬ ِﻩ ﺍﹾﻟ َﻤ َ‬
‫ﻼ ﹶﻓ ﹶ‬
‫َﺩِﻟﻴ ﹰ‬
‫ﻕ * ﹸﺛ ﱠﻢ‬
‫ﻀَﻴﺎ ِﺀ َﻭﹾﺍ ِﻹ ْﺷ َﺮﺍ ِ‬
‫ﻸ ﺍﹾﻟ ُﻮﺟ ُﻮ َﺩ ِﺑﺎﻟ ِّ‬
‫ﻕ َﻭ َﻣ َ‬
‫َﺳ ﹾﻄ ِﺢ َﺩﺍ ِﺭ ِﻫ َﻤﺎ ِﺇ ﹾﺫ َﺷﺎ َﻫ َﺪﺍ ﻧ ُﻮ ًﺭﺍ ﹶﻗ ْﺪ ﹶﻃَﺒ َﻖ ﹾﺍﻵﹶﻓﺎ َ‬
‫ﻼِﺋ ﹶﻜ ﹶﺔ ﹶﻗ ِﺪ‬
‫ﺼﺎ ِﺭ ِﻫ َﻤﺎ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﹸﻇ ﹾﻠ َﻤِﺘ ِﻬ َﻤﺎ ِﻟَﻴْﻨَﺘِﺒ َﻬﺎ ِﻣ ْﻦ َﻧ ْﻮ ِﻡ ﹶﻏ ﹾﻔﹶﻠِﺘ ِﻬ َﻤﺎ ﹶﻓ َﺮﹶﺃَﻳﺎ ﺍﹾﻟ َﻤ ﹶ‬
‫ﷲ َﻋ ْﻦ ﹶﺃْﺑ َ‬
‫ﻒﺍُ‬
‫ﺸ َ‬
‫ﹶﻛ َ‬
‫ﺠﺎ َﺭ ﹶﻗ ْﺪ‬
‫ﺽ َﻫﺎ ِﻣ َﺪ ﹰﺓ َﻭﹾﺍ َﻷ ْﺷ َ‬
‫ﺠَﺒﺎ ﹶﻝ َﺳﺎ ِﺟ َﺪ ﹰﺓ َﻭﹾﺍ َﻷ ْﺭ َ‬
‫ﺖ َﻭ َﺭﹶﺃَﻳﺎ ﺍﹾﻟ ِ‬
‫ﺖ ﹶﻗ ْﺪ َﺣ ﱠﻔ ْ‬
‫ﺖ َﻭِﺑﺎﹾﻟَﺒْﻴ ِ‬
‫ﺻ ﹶﻄ ﱠﻔ ْ‬
‫ﺍ ْ‬
‫ﺖ َﻭ َﺳ ِﻤ َﻌﺎ ُﻣَﻨﺎ ِﺩًﻳﺎ ُﻳَﻨﺎ ِﺩﻱ؛ ﹶﻗ ْﺪ ُﻭِﻟ َﺪ ﺍﻟﱠﻨِﺒ ﱡﻲ ﺍﹾﻟ َﻬﺎ ِﺩﻱ ﹸﺛ ﱠﻢ َﻧ ﹶﻈ َﺮﺍ‬
‫ﺡ ﹶﻗ ْﺪ َﺗ ﹶﻜﺎ َﻣﹶﻠ ْ‬
‫ﺖ * َﻭﹾﺍ َﻷ ﹾﻓ َﺮﺍ َ‬
‫َﺗ َﻤﺎَﻳﹶﻠ ْ‬
‫ﺖ َﻋﹶﻠْﻴ ِﻪ ﺍﹾﻟ ُﻌﻜ ُﻮ َﺳﺎ ﻗﹶﺎ ﹶﻝ َﻋﺎ ِﻣ ٌﺮ‬
‫ﺼَﻨ ِﻢ ِﺑﺎﻟﱠﻨ ﹶﻈ ِﺮ ﹶﻓ َﺮﹶﺃَﻳﺎ ُﻩ َﻣْﻨﻜ ُﻮ ًﺳﺎ َﻭﹶﻗ ْﺪ َﻋﹶﻠْﺘ ُﻪ ﺍﻟ ِّﺬﱠﻟ ﹸﺔ َﻭ َﻭﺍﹶﻓ ْ‬
‫ﱃ ﺍﻟ ﱠ‬
‫ِﺇ ﹶ‬
‫ﺴ ِﻤ َﻌﺎ ُﻩ َﻳﻘ ُﻮ ﹸﻝ ﹶﺃ ﹶﻻ َﻭِﺇ ﱠﻥ ﺍﻟﱠﻨَﺒﹶﺄ ﺍﹾﻟ َﻌ ِﻈﻴ َﻢ ﹶﻗ ْﺪ‬
‫ﺼَﻨ ِﻢ ِﺑﺎﻟﱠﻨ ﹶﻈ ِﺮ ﹶﻓ َ‬
‫ﱃ ﺍﻟ ﱠ‬
‫ﺖ ﺍْﻧ ﹸﻈ ْﺮ ِﺇ ﹶ‬
‫ﺨَﺒ ُﺮ * ﻗﹶﺎﹶﻟ ِ‬
‫ِﻟ َﺰ ْﻭ َﺟِﺘ ِﻪ َﻣﺎ ﺍﹾﻟ َ‬
‫ﺠ ُﺮ‬
‫ﺸَ‬
‫ﺨﺎ ِﻃُﺒ ُﻪ ﺍﻟ ﱠ‬
‫ﺨ َﺮ َﻭﻫُ َﻮ ﺍﻟﱠﻨِﺒ ﱡﻲ ﺍﹾﻟ ُﻤَﻨْﺘ ﹶﻈ ُﺮ ﺍﱠﻟﺬِﻱ ُﻳ َ‬
‫ﻑ ﺍﹾﻟ ﹶﻜ ْﻮ ﹶﻥ ﻭَﺍ ﹾﻓَﺘ َ‬
‫ﹶﻇ َﻬ َﺮ * َﻭﻭُِﻟ َﺪ َﻣ ْﻦ َﺷ ﱠﺮ َ‬
‫ﲔ َﻣﺎ َﻳﻘ ُﻮ ﹸﻝ‬
‫ﺴ َﻤ ِﻌ َ‬
‫ﻀ َﺮ * ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ َﺰ ْﻭ َﺟِﺘ ِﻪ ﹶﺃَﺗ ْ‬
‫ﺸ ﱡﻖ ﹶﻟﻪُ ﺍﹾﻟ ﹶﻘ َﻤ ُﺮ * َﻭﻫُ َﻮ َﺳِّﻴ ُﺪ َﺭِﺑَﻴ َﻌ ﹶﺔ َﻭﻣُ َ‬
‫ﺠ ُﺮ َﻭَﻳْﻨ َ‬
‫ﺤَ‬
‫ﻭَﺍﹾﻟ َ‬

‫ ‪- ٢٣‬‬‫ﻑ ِﺑ ِﻪ‬
‫ﷲ ِﺑ ِﻪ ﺍﹾﻟ ُﻮﺟ ُﻮ َﺩ * َﻭ َﺷ ﱠﺮ َ‬
‫ﺖ ﺍ ْﺳﹶﺄﹾﻟ ُﻪ َﻣﺎ ِﺍ ْﺳ ُﻢ َﻫﺬﹶﺍ ﺍﹾﻟ َﻤ ْﻮﻟ ُﻮ ِﺩ ﺍﱠﻟﺬِﻱ َﻧ ﱠﻮ َﺭ ﺍ ُ‬
‫ﺠ ُﺮ ﹶﻓﻘﹶﺎﹶﻟ ِ‬
‫ﺤَ‬
‫َﻫﺬﹶﺍ ﺍﹾﻟ َ‬
‫ﺠ ِﺮ‬
‫ﺤَ‬
‫ﺴﺎ ِﻥ َﻫﺬﹶﺍ ﺍﹾﻟ َ‬
‫ﻒ ﺍﹾﻟ َﻤ ْﻮ ُﺭﻭ ُﺩ * ﺍﹾﻟ ُﻤَﺘ ﹶﻜِّﻠ ُﻢ َﻋﻠﹶﻰ ِﻟ َ‬
‫ﺠ ُﺪﻭ َﺩ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﱡﻳ َﻬﺎ ﺍﹾﻟ َﻬﺎِﺗ ُ‬
‫ﹾﺍﻵَﺑﺎ َﺀ ﻭَﺍﹾﻟ ُ‬
‫ﺤ ﱠﻤ ٌﺪ‬
‫ﰲ َﻫﺬﹶﺍ ﺍﻟَﻴ ْﻮ ِﻡ ﺍﹾﻟ َﻤ ْﻮﻋ ُﻮ ِﺩ َﻣﺎ ﺍ ْﺳ ُﻢ َﻫﺬﹶﺍ ﺍﹾﻟ َﻤ ْﻮﻟ ُﻮ ِﺩ * ﹶﻓﻘﹶﺎ ﹶﻝ ِﺍ ْﺳ ُﻤ ُﻪ ُﻣ َ‬
‫ﺠ ﹾﻠﻤ ُﻮ ِﺩ ﺍﱠﻟﺬِﻱ َﻧ ﹶﻄ َﻖ ِ‬
‫ﺍﹾﻟ َ‬
‫ﺸﻰ ُﺗ ﹶﻈِّﻠﹸﻠ ُﻪ‬
‫ﻼ َﻣﻪ * ِﺇﺫﹶﺍ َﻣ َ‬
‫ﺿ ُﻪ ِﺗ َﻬﺎ َﻣ ْﻪ؛ َﺑْﻴ َﻦ ﹶﻛِﺘ ﹶﻔْﻴ ِﻪ َﻋ ﹶ‬
‫ﺼ ﹶﻔﺎ * ﹶﺃ ْﺭ ُ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ ﺍْﺑ ُﻦ َﺯ ْﻣ َﺰ َﻡ ﻭَﺍﻟ ﱠ‬
‫ﺍﹾﻟ ُﻤ ْ‬
‫ﰲ‬
‫ﱃ َﻳ ْﻮ ِﻡ ﺍﹾﻟ ِﻘَﻴﺎ َﻣﻪ * ﹸﺛ ﱠﻢ ﻗﹶﺎ ﹶﻝ َﻋﺎ ِﻣ ٌﺮ ِﻟ َﺰ ْﻭ َﺟِﺘ ِﻪ ﺍ ْﺧ ُﺮ ِﺟﻲ ِﺑَﻨﺎ ِ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺇ ﹶ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﹶﻏ َﻤﺎ َﻣﻪ * َ‬
‫ﰲ ﹶﺃ ْﺳ ﹶﻔ ِﻞ ﺍﻟ ﱠﺪﺍ ِﺭ َﻣ ﹾﻄﺮ ُﻭ َﺣ ﹲﺔ ُﻣ ِﻘﻴ َﻤ ﹲﺔ *‬
‫ﺴ ِﻘﻴ َﻤ ﹸﺔ ِ‬
‫ﺖ ِﺍْﺑَﻨُﺘ ُﻪ ﺍﻟ ﱠ‬
‫ﺴِﺒِﺒ ِﻪ َﻭ ﹶﻛﺎَﻧ ْ‬
‫ﺤ ِّﻖ ِﺑ َ‬
‫ﱃ ﺍﹾﻟ َ‬
‫ﻱ ِﺇ ﹶ‬
‫ﹶﻃﹶﻠِﺒ ِﻪ ِﻟَﻨ ْﻬَﺘ ِﺪ َ‬
‫ﻚ ﺍﱠﻟﺬِﻱ‬
‫ﱵ ﹶﺃْﻳ َﻦ ﹶﺃﹶﻟ ُﻤ َ‬
‫ﺴ ﹾﻄ ِﺢ ﹶﻗﺎِﺋ َﻤ ﹲﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ َﻬﺎ ﹶﺃﺑ ُﻮ َﻫﺎ ﻳَﺎ ﺍْﺑَﻨ ِ‬
‫ﺸ ُﻌ َﺮﺍ ِﺑ َﻬﺎ ِﺇ ﱠﻻ َﻭ ِﻫ َﻲ َﻋﻠﹶﻰ ﺍﻟ ﱠ‬
‫ﹶﻓﹶﻠ ْﻢ َﻳ ْ‬
‫ﺐ‬
‫ﰲ ِﻃﻴ ِ‬
‫ﺖ َﺑْﻴَﻨ َﻤﺎ ﹶﺃﻧَﺎ َﻧﺎِﺋ َﻤ ﹲﺔ ِ‬
‫ﺖ ﻳَﺎ ﹶﺃَﺑ ِ‬
‫ﺻِﻠﻴ ِﻪ ﹶﻓﻘﹶﺎﹶﻟ ْ‬
‫ﺖ ُﺗ َﻮﺍ ِ‬
‫ﺠ ِﺪﻳ ِﻪ َﻭﹶﺃْﻳ َﻦ َﺳ َﻬ ُﺮ ِﻙ ﺍﱠﻟﺬِﻱ ﹸﻛْﻨ ِ‬
‫ﺖ ُﺗ ْ‬
‫ﹸﻛْﻨ ِ‬
‫ﱐ ﹶﻓﻘﹸ ﹾﻠﺖُ َﻣﺎ َﻫﺬﹶﺍ ﺍﻟﱡﻨﻮ ُﺭ ﺍﱠﻟﺬِﻱ ﹶﺃ َﺭﺍ ُﻩ‬
‫ﺼﺎ ﹶﻗ ْﺪ ﹶﺃَﺗﺎ ِ‬
‫ﺨً‬
‫ﺖ ﻧ ُﻮ ًﺭﺍ ﹶﺃ َﻣﺎ ِﻣﻲ َﻭ َﺷ ْ‬
‫ﻼ ِﻣﻲ ِﺇ ﹾﺫ َﺭﹶﺃْﻳ ُ‬
‫ﹶﺃ ْﺣ ﹶ‬
‫ﺕ ِﺑ ِﻪ‬
‫ﻕ َﻋﹶﻠ ﱠﻲ ﻧ ُﻮ ُﺭ َﺳَﻨﺎ ُﻩ ﹶﻓ ِﻘﻴ ﹶﻞ ﹶﻟ َﻬﺎ َﻫﺬﹶﺍ ﻧ ُﻮ ُﺭ َﻭﹶﻟ ِﺪ َﻋ ْﺪَﻧﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ َﺗ َﻌ ﱠﻄ َﺮ ْ‬
‫ﺺ ﺍﱠﻟﺬِﻱ ﹶﺃ ْﺷ َﺮ َ‬
‫ﺨ ُ‬
‫ﺸْ‬
‫ﻭَﺍﻟ ﱠ‬
‫ﱐ‬
‫ﺤ ﱠﻤ ٌﺪ َﻳ ْﺮ َﺣ ُﻢ ﺍﹾﻟ َﻌﺎ ِ‬
‫ﺠ ِﺪ * ﹶﻓﻘﹶﺎ ﹶﻝ ِﺍ ْﺳ ُﻤ ُﻪ ﹶﺃ ْﺣ َﻤ ٌﺪ َﻭﻣُ َ‬
‫ﱐ َﻋ ْﻦ ِﺍ ْﺳ ِﻤ ِﻪ ﺍﹾﻟ ُﻤ َﻤ ﱠ‬
‫ﹾﺍ َﻷ ﹾﻛ َﻮﺍ ﹸﻥ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﺃ ْﺧِﺒ ْﺮ ِ‬
‫ﺴِﺒ ِﻪ * ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﱐ ﹶﻓﻘﹸ ﹾﻠﺖُ َﻭ َﻣﺎ ِﺩﻳُﻨ ُﻪ ﹶﻓﻘﹶﺎ ﹶﻝ َﺣِﻨﻴ ِﻔﻲﱞ َﺭﱠﺑﺎِﻧﻲﱞ * ﹶﻓﻘﹸ ﹾﻠﺖُ َﻣﺎ ﺍ ْﺳ ُﻢ َﻧ َ‬
‫ﺠﺎ ِ‬
‫َﻭَﻳ ْﻌﻔ ُﻮ َﻋ ِﻦ ﺍﹾﻟ َ‬
‫ﺖ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﱐ * ﹶﻓﻘﹸ ﹾﻠﺖُ َﻭ َﻣﺎ ﹶﺃْﻧ َ‬
‫ﺼ َﻤ َﺪﺍ ِ‬
‫ﺸﻲﱞ َﻋ ْﺪَﻧﺎِﻧﻲﱞ * ﹶﻓﻘﹸ ﹾﻠﺖُ ِﻟ َﻤ ْﻦ َﻳ ْﻌُﺒ ُﺪ * ﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ُﻤ َﻬْﻴ ِﻤ ِﻦ ﺍﻟ ﱠ‬
‫ﹸﻗ َﺮْﻳ ِ‬
‫ﱃ َﻣﺎ ﹶﺃﻧَﺎ ﻓِﻴ ِﻪ‬
‫ﺖ ﹶﺃ َﻣﺎ َﺗْﻨ ﹸﻈ ُﺮ ِﺇ ﹶ‬
‫ﱐ * ﹶﻓ ﹸﻘ ﹾﻠ ُ‬
‫ﺠ َﻤﺎِﻟ ِﻪ ﺍﻟﱡﻨﻮ َﺭﺍ ِ‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﺍﱠﻟ ِﺬﻳ َﻦ ُﺷ ِّﺮﻓ ُﻮﺍ ِﺑ َ‬
‫ﻚ ِﻣ َﻦ ﺍﹾﻟ َﻤ ﹶ‬
‫ﹶﺃﻧَﺎ َﻣﹶﻠ ٌ‬
‫ﺖ ﻓِﻴ ِﻪ‬
‫ﱐ * ﹶﻗ ْﺪ ﹶﺃ ْﻭ َﺩ ْﻋ ُ‬
‫ﱐ * ﹶﻓﻘﹶﺎ ﹶﻝ َﺗ َﻮ ﱠﺳِﻠﻲ ِﺑ ِﻪ ﹶﻓ ﹶﻘ ْﺪ ﻗﹶﺎ ﹶﻝ َﺭﱡﺑ ُﻪ ﺍﹾﻟ ﹶﻘ ِﺪ ُﱘ ﺍﻟ ﱠﺪﺍ ِ‬
‫ﺖ َﺗ َﺮﺍ ِ‬
‫ِﻣ َﻦ ﹾﺍ َﻷﹶﻟ ِﻢ َﻭﹶﺃْﻧ َ‬
‫ﱐ *‬
‫ﺼﺎ ِ‬
‫ﱐ َﻭﻷُ َﺷ ِّﻔ َﻌﱠﻨ ُﻪ َﻳ ْﻮ َﻡ ﺍﹾﻟ ِﻘَﻴﺎ َﻣ ِﺔ ﻓِﻴ َﻤ ْﻦ َﻋ َ‬
‫ﱐ * ُﻷﹶﻓ ِّﺮ َﺟ ﱠﻦ ِﺑ ِﻪ َﻋ ﱠﻤ ْﻦ َﺩ َﻋﺎ ِ‬
‫ِﺳ ِّﺮﻱ َﻭﺑُ ْﺮ َﻫﺎ ِ‬
‫ﺕ ِﺑَﻴ ِﺪﻱ َﻋﻠﹶﻰ َﻭ ْﺟ ِﻬﻲ‬
‫ﱐ * ﹸﺛ ﱠﻢ َﻣ َﺮ ْﺭ ُ‬
‫ﺺ َﺟَﻨﺎ ِ‬
‫ﷲ ِﻣ ْﻦ َﺧﺎِﻟ ِ‬
‫ﺕﺍَ‬
‫ﱐ َﻭ َﺩ َﻋ ْﻮ ُ‬
‫ﻱ َﻭَﺑَﻨﺎ ِ‬
‫ﺕ َﻳ َﺪ ﱠ‬
‫ﹶﻓ َﻤ َﺪ ْﺩ ُ‬
‫ﱐ * ﻗﹶﺎ ﹶﻝ َﻋﺎ ِﻣ ٌﺮ ِﻟ َﺰ ْﻭ َﺟِﺘ ِﻪ ِﺇ ﱠﻥ ِﻟ َﻬﺬﹶﺍ‬
‫ﺤ ﹲﺔ ﹶﻗ ِﻮﱠﻳ ﹲﺔ ﹶﻛ َﻤﺎ َﺗ َﺮﺍ ِ‬
‫ﺤﻴ َ‬
‫ﺻِ‬
‫ﺖ َﻭﹶﺃﻧَﺎ َ‬
‫ﱐ ﹶﻓﺎ ْﺳَﺘْﻴ ﹶﻘ ﹾﻈ ُ‬
‫َﻭﹶﺃْﺑ َﺪﺍ ِ‬
‫ﺤﱠﺒِﺘ ِﻪ ﹶﺃ ْﻭ ِﺩَﻳ ﹰﺔ َﻭﺭَُﺑﺎ‬
‫ﰲ َﻣ َ‬
‫ﻸﹶﻗ ِّﻄ َﻌ ﱠﻦ ِ‬
‫ﺠًﺒﺎ ﹶﻓ ُ‬
‫ﺍﹾﻟ َﻤ ْﻮﻟ ُﻮ ِﺩ ِﺳ ‪‬ﺮﺍ َﻭﺑُ ْﺮ َﻫﺎًﻧﺎ * َﻭﹶﻟ ﹶﻘ ْﺪ َﺭﹶﺃْﻳَﻨﺎ ِﻣ ْﻦ ﺁَﻳﺎِﺗ ِﻪ َﻋ َ‬
‫ﺴﹶﺄﻟ ُﻮﺍ َﻋ ْﻦ َﺩﺍ ِﺭ‬
‫ﺻﻠ ُﻮﺍ ِﺇﹶﻟْﻴ َﻬﺎ َﻭﹶﻗ ِﺪ ُﻣﻮﺍ َﻋﹶﻠْﻴ َﻬﺎ ﹶﻓ َ‬
‫ﱃ ﹶﺃ ﹾﻥ َﻭ َ‬
‫ﺻ ِﺪﻳ َﻦ * ِﺇ ﹶ‬
‫ﺠ ِّﺪﻳ َﻦ َﻭِﻟ َﻤ ﱠﻜ ﹶﺔ ﹶﻗﺎ ِ‬
‫ﺴﺎ ُﺭﻭﺍ ُﻣ ِ‬
‫ﹶﻓ َ‬
‫ﺏ * ﹶﻓﻘﹶﺎﻟﻮُﺍ ﹶﻟ َﻬﺎ ﹶﺃﺭِﻳَﻨﺎ َﺟ َﻤﺎ ﹶﻝ َﻫﺬﹶﺍ‬
‫ﺠ َﻮﺍ ِ‬
‫ﺕ ِﺑﺎﹾﻟ َ‬
‫ﺏ * ﹶﻓَﺒﺎ َﺩ َﺭ ْ‬
‫ﹸﺃ ِّﻣ ِﻪ ﺁ ِﻣَﻨ ﹶﺔ َﻭ ﹶﻃ َﺮﻗ ُﻮﺍ َﻋﹶﻠْﻴ َﻬﺎ ﺍﹾﻟَﺒﺎ َ‬
‫ﺖ ﹶﻟ ْﻦ ﹸﺃ ْﺧ ِﺮ َﺟ ُﻪ‬
‫ﺠ ُﺪﻭ َﺩ * ﹶﻓﻘﹶﺎﹶﻟ ْ‬
‫ﻑ ِﺑ ِﻪ ﹾﺍﻵَﺑﺎ َﺀ ﻭَﺍﹾﻟ ُ‬
‫ﷲ ِﺑ ِﻪ ﺍﹾﻟ ُﻮﺟ ُﻮ َﺩ َﻭ َﺷ ﱠﺮ َ‬
‫ﺍﹾﻟ َﻤ ْﻮﻟ ُﻮ ِﺩ * ﺍﱠﻟﺬِﻱ َﻧ ﱠﻮ َﺭ ﺍ ُ‬
‫ﰲ ُﺣِّﺒ ِﻪ ﹶﺃ ْﻭ ﹶﻃﺎَﻧَﻨﺎ َﻭَﺗ َﺮ ﹾﻛَﻨﺎ ِﺩﻳَﻨَﻨﺎ‬
‫ﺤ ُﻦ ﹶﻗ ْﺪ ﹶﻓﺎ َﺭ ﹾﻗَﻨﺎ ِ‬
‫ﻑ َﻋﹶﻠْﻴ ِﻪ ِﻣ َﻦ ﺍﹾﻟَﻴ ُﻬﻮ ِﺩ * ﻓﻘﹶﺎﻟﹶﻮﺍ َﻧ ْ‬
‫ﹶﻟ ﹸﻜ ْﻢ ﹶﻓِﺈِّﻧﻲ ﹶﺃ َﺧﺎ ُ‬

‫ ‪- ٢٤‬‬‫ﺖ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻭ ﹶﻻُﺑ ﱠﺪ‬
‫ﺐ ﹶﻓﻘﹶﺎﹶﻟ ْ‬
‫ﺨﻴ ُ‬
‫ﺼ َﺪ ُﻩ ﹶﻻ َﻳ ِ‬
‫ﺐ ﺍﱠﻟﺬِﻱ َﻣ ْﻦ ﹶﻗ َ‬
‫ﺤِﺒﻴ ِ‬
‫َﻭﹶﺃ ْﺩَﻳﺎَﻧَﻨﺎ ِﻟَﻨ َﺮﻯ َﺟ َﻤﺎ ﹶﻝ َﻫﺬﹶﺍ ﺍﹾﻟ َ‬
‫ﺖ‬
‫ﺖ َﺳﺎ َﻋ ﹰﺔ َﻭﻗﹶﺎﹶﻟ ْ‬
‫ﺠﻠ ُﻮﺍ * ﹸﺛ ﱠﻢ ِﺇﱠﻧﻬَﺎ ﹶﻏﺎَﺑ ْ‬
‫ﺻِﺒ ُﺮﻭﺍ َﻋﹶﻠ ﱠﻲ َﺳﺎ َﻋ ﹰﺔ َﻭ ﹶﻻ َﺗ ْﻌ َ‬
‫ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ُﺭ ْﺅَﻳﺎ ُﻩ ﹶﻓﹶﺄ ْﻣ ِﻬﻠ ُﻮﺍ ﻭَﺍ ْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺖ ﺍﱠﻟﺬِﻱ ﻓِﻴ ِﻪ ﺍﻟﱠﻨِﺒ ﱡﻲ ﺍﹾﻟ ُﻤ ﹶﻜ ﱠﺮ ُﻡ ﻭَﺍﻟ ﱠﺮ ُﺳﻮ ﹸﻝ ﺍﹾﻟ ُﻤ َﻌ ﱠﻈ ُﻢ َ‬
‫ﰲ ﺍﹾﻟَﺒْﻴ ِ‬
‫ﹶﻟ ُﻬ ْﻢ ﹸﺍ ْﺩ ُﺧﻠ ُﻮﺍ ﹶﻓ َﺪ َﺧﻠ ُﻮﺍ ِ‬
‫ﺸ ﹸﻔﻮﺍ َﻋ ْﻦ َﻭ ْﺟ ِﻬ ِﻪ ﺍﹾﻟ ِﻐ ﹶﻄﺎ َﺀ‬
‫ﺐ ﹸﺫ ِﻫﻠ ُﻮﺍ َﻭ َﻫﱠﻠﻠ ُﻮﺍ َﻭ ﹶﻛﱠﺒ ُﺮﻭﺍ ﹸﺛ ﱠﻢ ﹶﻛ َ‬
‫ﺤِﺒﻴ ِ‬
‫َﻭ َﺳﻠﱠ َﻢ * ﹶﻓﹶﻠ ﱠﻤﺎ َﺭﹶﺃ ْﻭﺍ ﹶﺃْﻧ َﻮﺍ َﺭ ﺍﹾﻟ َ‬
‫ﺼﺎ ُﺣﻮﺍ‬
‫ﺴ َﻤﺎ ِﺀ ﹶﻓ َ‬
‫ﱃ ﺍﻟ ﱠ‬
‫ﺴ َﻤﺎ ِﺀ َﻭ ﹶﻃﹶﻠ َﻊ َﻋ ُﻤﻮ ٌﺩ ِﻣ ْﻦ ﻧ ُﻮ ِﺭ َﻭ ْﺟ ِﻬ ِﻪ ِﺇ ﹶ‬
‫ﱃ ﺍﻟ ﱠ‬
‫ﺿَﻴﺎِﺋ ِﻪ ِﺇ ﹶ‬
‫ﻕ ﻧ ُﻮ ُﺭ ِ‬
‫ﹶﻓﹶﺎ ْﺷ َﺮ َ‬
‫ﷲ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َﻭ َﺷ ِﻬ ﹸﻘﻮﺍ َﻭ ﹶﻛﺎ ُﺩﻭﺍ ﹶﺃ ﹾﻥ َﻳ ْﺰ َﻫ ﹸﻘﻮﺍ ﹸﺛ ﱠﻢ ﹶﻗﱠﺒﻠ ُﻮﺍ ﹶﺃ ﹾﻗ َﺪﺍ َﻣ ُﻪ ﻭَﺍْﻧ ﹶﻜﱡﺒﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭﹶﺃ ْﺳﹶﻠ ُﻤﻮﺍ َﻋﻠﹶﻰ َﻳ َﺪْﻳ ِﻪ َ‬
‫ﺖ َﹸﻟ ْﻬﻢ ﺁ ِﻣَﻨ ﹸﺔ ﹶﺃ ْﺳ ِﺮ ُﻋﻮﺍ‬
‫ﺻﺎ ِﺣَﺒْﻴ ِﻪ َﻭ َﺧَﺘَﻨْﻴ ِﻪ * ﹸﺛ ﱠﻢ ﻗﹶﺎﹶﻟ ْ‬
‫ﺽ َﻋﻠﹶﻰ َ‬
‫ﺿﻰ ُﻣ َﺮ ٍّ‬
‫َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻣﺎ َﺗ َﺮ ﱠ‬
‫ﺱ َﻭﹶﺍ ﹾﻛُﺘ َﻢ َﺷ ﹾﺄَﻧ ُﻪ‬
‫ﱐ ﹾﺍ َﻷ َﻣﺎَﻧ ﹶﺔ ﹶﺃ ﹾﻥ ﹸﺃ ْﺧ ِﻔَﻴ ُﻪ َﻋ ْﻦ ﹶﺃ ْﻋُﻴ ِﻦ ﺍﻟﱠﻨﺎ ِ‬
‫ﺐ ﹶﻗﱠﻠ َﺪ ِ‬
‫ﺝ ﹶﻓِﺈ ﱠﻥ َﺟ ﱠﺪ ُﻩ َﻋْﺒ ُﺪ ﺍﹾﻟ ُﻤ ﱠﻄِﻠ ِ‬
‫ﺨ ُﺮﻭ َ‬
‫ﺍﹾﻟ ُ‬
‫ﺿ َﻊ َﻋﺎ ِﻣ ٌﺮ َﻳ َﺪ ُﻩ َﻋﻠﹶﻰ ﹶﻗ ﹾﻠِﺒ ِﻪ‬
‫ﺐ * ﹸﺛ ﱠﻢ َﻭ َ‬
‫ﰲ ﹸﻗﻠ ُﻮِﺑ ِﻬ ْﻢ َﻧﺎ ٌﺭ َﻭﹶﻟ ِﻬﻴ ٌ‬
‫ﺐ َﻭ ِ‬
‫ﺤِﺒﻴ ِ‬
‫ﺨ َﺮ ُﺟﻮﺍ ِﻣ ْﻦ ِﻋْﻨ ِﺪ ﺍﹾﻟ َ‬
‫* ﹶﻓ َ‬
‫ﲏ‬
‫ﺖ ﺁ ِﻣَﻨ ﹶﺔ ﻭَﺍ ْﺳﹶﺄﻟ ُﻮ َﻫﺎ ﹶﺃ ﹾﻥ ُﺗ ِﺮَﻳ ِ‬
‫ﱃ َﺑْﻴ ِ‬
‫ﱐ ِﺇ ﹶ‬
‫ﺡ َﻭﻗﹶﺎ ﹶﻝ َﺭ ﱡﺩﻭ ِ‬
‫ﺻﺎ َ‬
‫ﺏ َﻋ ْﻦ َﻋ ﹾﻘِﻠ ِﻪ َﻭﻟﹸِّﺒ ِﻪ ﹸﺛ ﱠﻢ َ‬
‫َﻭﹶﻗ ْﺪ ﹶﻏﺎ َ‬
‫ﺐ َﻋﻠﹶﻰ ﹶﻗ َﺪ َﻣْﻴ ِﻪ ﹸﺛ ﱠﻢ‬
‫ﺖ ﺁ ِﻣَﻨ ﹶﺔ ﹶﻓ َﺪ َﺧﻠ ُﻮﺍ ﹶﻓﹶﻠ ﱠﻤﺎ َﺭﺁ ُﻩ َﺑﺎ َﺩ َﺭ ِﺇﹶﻟْﻴ ِﻪ ﻭَﺍْﻧ ﹶﻜ ﱠ‬
‫ﱃ َﺑْﻴ ِ‬
‫َﺟ َﻤﺎﹶﻟ ُﻪ ﹶﺛﺎِﻧًﻴﺎ ﹶﻓ َﺮ َﺟﻌ ُﻮﺍ ِﺇ ﹶ‬
‫ﷲ َﻫ ِﺬ ِﻩ ﹶﺃ ْﺣ َﻮﺍ ﹸﻝ‬
‫ﺠﱠﻨ ِﺔ * ﹶﻓ َﻮ ﺍ ِ‬
‫ﱃ ﺍﹾﻟ َ‬
‫ﷲ ِﺑ ُﺮﻭ ِﺣ ِﻪ ِﺇ ﹶ‬
‫ﺠ ﹶﻞ ﺍ ُ‬
‫ﺕ ِﻣ ْﻦ َﻭ ﹾﻗِﺘ ِﻪ ﹶﻓ َﻌ ﱠ‬
‫َﺷ َﻬ َﻖ َﻋﺎ ِﻣ ٌﺮ َﺷ ْﻬ ﹶﻘ ﹰﺔ َﻭ َﻣﺎ َ‬
‫ﺕ َﻫﺬﹶﺍ‬
‫ﺻ ﹶﻔﺎ َ‬
‫ﺐ ِﺍ ْﺳ َﻤ ْﻊ ِ‬
‫ﲔ ﹶﻓَﻴﺎ ﹶﺃﱡﻳ َﻬﺎ ﺍﻟﱠﻠِﺒﻴ ُ‬
‫ﺼﺎ ِﺩِﻗ َ‬
‫ﺕ ﺍﻟ ﱠ‬
‫ﺻ ﹶﻔﺎ ُ‬
‫ﷲ ِ‬
‫ﲔ * َﻭ َﻫ ِﺬ ِﻩ ﻭَﺍ ِ‬
‫ﲔ ﻭَﺍﹾﻟ َﻌﺎ ِﺷ ِﻘ َ‬
‫ﺤِّﺒ َ‬
‫ﺍﹾﻟ ُﻤ ِ‬
‫ﻸ ُﻷ‪:‬‬
‫ﻕ َﻳَﺘ ْ‬
‫ﰲ ﹾﺍﻵﹶﻓﺎ ِ‬
‫ﺤﻰ ﻧ ُﻮ َﺭ ُﻩ ِ‬
‫ﺿَ‬
‫ﻸ ﺍﹾﻟ ﹶﻜ ْﻮ ﹶﻥ ِﻋ ‪‬ﺰﺍ َﻭ َﺟ َﻤﺎ ﹰﻻ َﻭﹶﺃ ْ‬
‫ﺐ ﺍﱠﻟﺬِﻱ َﻣ َ‬
‫ﺤِﺒﻴ ِ‬
‫ﺍﹾﻟ َ‬
‫ﺴﻠِﻴﻤًﺎ * َﺣﺘﱠﻰ َﺗَﻨﺎﻟ ُﻮﺍ َﺟﱠﻨ ﹰﺔ َﻭَﻧ ِﻌﻴ ًﻤﺎ‬
‫ﺻﻠﱡﻮﺍ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳِّﻠﻤُﻮﺍ َﺗ ْ‬
‫َ‬
‫ﺡ‬
‫ﺼَﺒﺎ ِ‬
‫ﲏ َﻋ ِﻦ ﺍﹾﻟ ِﻤ ْ‬
‫ﺖ ُﺗ ْﻐ َ‬
‫ﺖ ِﺑ ﹸﻜ ْﻢ ﹶﺃ ﹾﻓ َﺮﺍ ِﺣﻲ * ﹶﺃْﻧ َﻮﺍ ُﺭ ﹸﻛ ْﻢ ﹶﻟ ْﻮ ﹶﻻ َﺣ ْ‬
‫ﺡ ﹶﻃﺎَﺑ ْ‬
‫َﻳﺎ َﺭﺍ َﺣ ﹶﺔ ﹾﺍ َﻷ ْﺭ َﻭﺍ ِ‬
‫ﻼ ِﺣﻲ‬
‫ﺻﱠﻠﻰ َﻋﹶﻠْﻴ ِﻪ َﻣ َﺪﺍ ِﻣﻲ؛ َﺗ ﹾﻠ َﻖ ِﻣْﻨﻪُ ﺍﹾﻟ ﹶﻔ ﹶ‬
‫ﻸَﻧﺎ ِﻡ * َ‬
‫ﺙ ِﻟ َ‬
‫ﹶﺍﹾﻟ َﻬﺎ ِﺷ ِﻤ ِّﻲ ﺍﻟﱡﺘ َﻬﺎ ِﻣﻲ‪َ ،‬ﻣْﺒ ُﻌﻮ ﹲ‬
‫ﺻﺎ ِﺣﻲ‬
‫ﺻ ِّﻞ َﻋﹶﻠْﻴ ِﻪ ﻳَﺎ َ‬
‫ﺻ ﹸﺔ ﹾﺍ َﻷ ْﺧَﻴﺎ ْﺭ * ِﺑﺎﻟﱠﻠْﻴ ِﻞ ﻭَﺍﻟﱠﻨ َﻬﺎ ِﺭ َ‬
‫ﻼَ‬
‫ﺨَﺘﺎ ْﺭ ُﺧ ﹶ‬
‫ﺴِّﻴ ُﺪ ﺍﹾﻟ ُﻤ ْ‬
‫ﹶﺍﻟ ﱠ‬
‫ﺠﺎ ِﺣﻲ‬
‫ﺐ ﹾﺍ ِﻻْﻧ َ‬
‫ﺼﺎ ِﺣ ِ‬
‫ﺼ ِﺪﻳ ِﻘﻲ ِﻟ َ‬
‫ﺼ ِّﺪﻳ ِﻘﻲ * َﻣ ْﻦ ﹶﻓﺎ َﺯ ِﺑﺎﻟﱠﺘ ْ‬
‫ﰊ َﺑ ﹾﻜ ٍﺮ ﺍﻟ ِّ‬
‫ﺸ ِﻔﻴ ِﻘﻲ ﹶﺃ ِ‬
‫ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻩ ﺍﻟ ﱠ‬
‫ﻼ ِﺣﻲ‬
‫ﺴﹶ‬
‫ﻕ؛ َﺑ ْﻌ َﺪ ﺍﻟ ِّ‬
‫ﻕ * ﹶﻗ ْﺪ ﹶﻃ ﱠﻬ َﺮ ﺍﻟﻄﱡ ُﺮﻭ ْ‬
‫ﺤ ﹸﻘﻮ ْ‬
‫ﺠ َﺮﻯ ﺍﹾﻟ ُ‬
‫ﻕ؛ َﻣ ْ‬
‫ﱐ ﺍﹾﻟ ﹶﻔﺎ ُﺭﻭ ْ‬
‫ﹶﺍﻟﱠﺜﺎ ِ‬
‫ﺼَﺒﺎ ِﺣﻲ‬
‫ﻕ َﻋﻠﹶﻰ ﺍﹾﻟ ِﻤ ْ‬
‫ﺻ ْﻬ ُﺮ ﺍﻟِّﺘ َﻬﺎ ِﻣﻲ ﺍﻟ ِّﺰﻳ ْﻦ َﻣ ْﻦ ﹶﻓﺎ َ‬
‫ﹶﺛﺎِﻟﹸﺜ ُﻬ ْﻢ ﺫ ُﻭ ﺍﻟﱡﻨﻮ َﺭْﻳ ِﻦ ُﻋﹾﺜ َﻤﺎ ﹸﻥ ﹸﻗ ﱠﺮ ﹶﺓ ﺍﹾﻟ َﻌْﻴ ِﻦ * ِ‬
‫ﺏ َﺧْﻴَﺒ َﺮ َﺩﺍ ِﺣﻲ‬
‫ﺿﻰ * َﺳِّﻴ ِﺪَﻧﺎ َﻋِﻠﻲ؛ ِﻟَﺒﺎ ِ‬
‫ﱄ ُﻳ ﹶﻜﱠﻨﻰ ِﺑﺎﻟ ِّﺮ َ‬
‫َﻭﺍﻟ ﱠﺮﺍِﺑ ُﻊ ﺍﹾﻟ َﻮ ِ‬
‫ﺼﺎ ِﺣﻲ‬
‫ﺴْﻴ ْﻦ * ﻭَﺍﻟ ﱠﺰ ْﻫ َﺮ ﹸﺓ َﻋْﻴ ُﻦ ﺍﹾﻟ َﻌْﻴ ْﻦ؛ ﹶﻛ ِﺮ َﳝ ﹸﺔ ﺍﻟﱠﻨ َ‬
‫ﺤَ‬
‫ﺴ ْﻦ ﻭَﺍﹾﻟ ُ‬
‫ﺤَ‬
‫ﺴْﺒ ﹶﻄْﻴ ِﻦ؛ ﺍﹾﻟ َ‬
‫ﹶﺃ ْﺷَﺒﺎﹸﻟ ُﻪ ﺍﻟ ِّ‬

‫ ‪- ٢٥‬‬‫ﻀْﻴ ْﺮ؛ َﻭَﺗ ﹾﻜﹸﺜ ُﺮ ﹾﺍ َﻷ ﹾﻓ َﺮﺍ ِﺣﻲ‬
‫ﺨْﻴﺮ * ﹶﻓِﺒ ِﻬ ْﻢ َﻳﺰ ُﻭ ﹸﻝ ﺍﻟ ﱠ‬
‫ﺻ ﹶﻔﺎ ِﺑﺎﹾﻟ َ‬
‫ﺤ ﹸﺔ ﻭَﺍﻟ ﱡﺰَﺑْﻴ ْﺮ؛ َﻣ ْﻦ ُﻭ ِ‬
‫َﻭﺍﻟ ﱠﻄ ﹾﻠ َ‬
‫ﺠ ﱠﺮﺍ ِﺣﻲ‬
‫ﺠﻴ ُﺪ * ﹶﻻ ِﺳﱠﻴ َﻤﺎ ﺍﻟ ﱠﺮ ِﺷﻴ ُﺪ؛ ُﻋَﺒْﻴ َﺪ ﹸﺓ ﺍﹾﻟ َ‬
‫ﻑ ﺍﹾﻟ َﻤ ِ‬
‫ﺴ ِﻌﻴ ُﺪ‪ ،‬ﻭَﺍْﺑ ُﻦ َﻋ ْﻮ ٍ‬
‫ﺴ ْﻌ ُﺪ ﻭَﺍﻟ ﱠ‬
‫َﻭﺍﻟ ﱠ‬
‫ﺕ؛ ﻳَﺎ َﻣ ْﻦ ﻫُ َﻮ ﺍﹾﻟ َﻤﱠﻨﺎ ِﺣﻲ‬
‫ﺠﱠﻨﺎ ِ‬
‫ﰲ ﺍﹾﻟ َ‬
‫ﺕ * ﹶﺃ ْﺩ ِﺧ ﹾﻠَﻨﺎ ِ‬
‫ﺴﺎ َﺩﺍ ِ‬
‫ﺴِّﻴ ِﺪ ﺍﻟ ﱠ‬
‫ﺕ؛ ِﺑ َ‬
‫ﺏ ِﺑ ﹾﺎﻵَﻳﺎ ِ‬
‫َﻳﺎ َﺭ ِّ‬
‫ﺠَﻨﺎ ِﻥ؛ ﻳَﺎ َﻣ ْﻦ ﻫُ َﻮ ﺍﹾﻟ ﹶﻔﱠﺘﺎ ِﺣﻲ‬
‫ﰲ ﺍﹾﻟ ِ‬
‫ﺴِّﻴ ِﺪ ﹾﺍ َﻷ ﹾﻛ َﻮﺍ ِﻥ * ﹶﺃ ْﺩ ِﺧ ﹾﻠَﻨﺎ ِ‬
‫ﺏ ِﺑﺎﹾﻟ ﹸﻘ ْﺮﺁ ِﻥ؛ ِﺑ َ‬
‫َﻳﺎ َﺭ ِّ‬
‫ﺼ ﹶﻞ ِ ُﻷ ِّﻣ ِﻪ ِﻣْﻨﻪُ‬
‫ﷲ ﹶﻟ ﱠﻤﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﱠﻭ ﹸﻝ ﹶﻟْﻴﹶﻠ ٍﺔ ِﻣ ْﻦ َﺭِﺑﻴ ِﻊ ﹾﺍ َﻷ ﱠﻭ ِﻝ * َﺣ َ‬
‫ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ َﻮﺍِﻗ ِﺪﻱ]‪َ [١‬ﺭ ِﺣ َﻤ ُﻪ ﺍ ُ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﻟﱠﺜﺎِﻟﹶﺜ ِﺔ ِﻗﻴ ﹶﻞ ِﻵ ِﻣَﻨ ﹶﺔ ﻳَﺎ‬
‫ﲎ * َﻭ ِ‬
‫ﺕ ِﺑَﻨْﻴ ِﻞ ﺍﹾﻟ ُﻤ َ‬
‫ﺸ َﺮ ْ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﻟﱠﺜﺎِﻧَﻴ ِﺔ ُﺑ ِّ‬
‫ﺴ ُﺮﻭ ُﺭ ﻭَﺍﹾﻟ َﻬَﻨﺎ * َﻭ ِ‬
‫ﺍﻟ ﱡ‬
‫ﺴِﺒﻴ َﺢ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ َﺗ ْ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﻟ ﱠﺮﺍِﺑ َﻌ ِﺔ َﺳ ِﻤ َﻌ ْ‬
‫ﺸ ﹾﻜ ِﺮَﻧﺎ * َﻭ ِ‬
‫ﺤ ْﻤ ِﺪَﻧﺎ َﻭِﺑ ُ‬
‫ﺖ َﻣ ْﻦ َﻳ ﹸﻘﻮ ُﻡ ِﺑ َ‬
‫ﺁ ِﻣَﻨﺔﹸ َﺣﺎ ﹶﻥ َﻭ ﹾﻗ ُ‬
‫ﺨِﻠﻴ ﹶﻞ * َﻭﻫُ َﻮ َﻳ ﹸﻘﻮ ﹸﻝ‬
‫ﰲ َﻣَﻨﺎ ِﻣ َﻬﺎ ﺍﹾﻟ َ‬
‫ﺕ ﺁ ِﻣَﻨ ﹸﺔ ِ‬
‫ﺴ ِﺔ َﺭﹶﺃ ْ‬
‫ﺨﺎ ِﻣ َ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﹾﻟ َ‬
‫ﻼِﺋ ﹶﻜ ِﺔ ُﻣ ْﻌﹶﻠَﻨﺎ * َﻭ ِ‬
‫ﺍﹾﻟ َﻤ ﹶ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ‬
‫ﻀ ِﻞ ﻭَﺍﹾﻟ ِﻌ ِّﺰ ﻭَﺍﻟﺜﱠَﻨﺎ ِﺀ * َﻭ ِ‬
‫ﺐ ﺍﻟﱡﻨﻮ ِﺭ ﻭَﺍﹾﻟَﺒ َﻬﺎ ِﺀ ﻭَﺍﹾﻟ ﹶﻔ ْ‬
‫ﺻﺎ ِﺣ ِ‬
‫ﺠِﻠﻴ ِﻞ؛ َ‬
‫ﺸ ِﺮﻱ ِﺑ َﻬﺬﹶﺍ ﺍﻟﱠﻨِﺒ ِّﻲ ﺍﹾﻟ َ‬
‫ﹶﺍْﺑ ِ‬
‫ﺴﺎِﺑ َﻌ ِﺔ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﻟ ﱠ‬
‫ﺡ ﻭَﺍﻟﺜﱠَﻨﺎ ِﺀ * َﻭ ِ‬
‫ﺐ ﺍﹾﻟ َﻤ ْﺪ ِ‬
‫ﺼﺎ ِﺣ ِ‬
‫ﰲ ﹾﺍ َﻷ ﹾﻗ ﹶﻄﺎ ِﺭ ِﻟ َ‬
‫ﺕ ﹾﺍ َﻷْﻧ َﻮﺍ ُﺭ ِ‬
‫ﺴﺎ ِﺩ َﺳ ِﺔ ﹶﻇ َﻬ َﺮ ِ‬
‫ﺍﻟ ﱠ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﻟﱠﺜﺎ ِﻣَﻨ ِﺔ َﻧﺎ َﺩﻯ‬
‫ﺡ َﻭ ﹶﻻ َﻭَﻧﺎ * َﻭ ِ‬
‫ﺖ ﺁ ِﻣَﻨ ﹶﺔ ﹶﻓ َﻤﺎ ﹶﻓَﺘ َﺮ َﻋْﻨ َﻬﺎ ﺍﹾﻟ ﹶﻔ َﺮ ُ‬
‫ﻼِﺋ ﹶﻜﺔﹸ َﺑْﻴ َ‬
‫ﺖ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺠ ِ‬
‫َﺣ ﱠ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﻟﱠﺘﺎ ِﺳ َﻌ ِﺔ َﻧﺎ َﺩﻯ‬
‫ﻼ ُﺩ ُﻩ َﻭ َﺩَﻧﺎ * َﻭ ِ‬
‫ﺏ ِﻣﻴ ﹶ‬
‫ﺴ ُﺮﻭ ِﺭ ﻭَﺍﹾﻟ َﻬَﻨﺎ َﻭﻗﹶﺎ ﹶﻝ ﹶﻗ ْﺪ ﹶﻗ ُﺮ َ‬
‫ﺡ ﻭَﺍﻟ ﱡ‬
‫ﺴﺎ ﹶﻥ ﺍﹾﻟ ﹶﻔ َﺮ ِ‬
‫ِﻟ َ‬
‫ﺸ َﺮ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﹾﻟ َﻌﺎ ِﺷ َﺮ ِﺓ ِﺍ ْﺳَﺘْﺒ َ‬
‫ﻒ ﹶﻓ َﺰﺍ ﹶﻝ َﻋْﻨ َﻬﺎ ﺍﹾﻟ َﻬ ﱡﻢ ﻭَﺍﹾﻟ َﻌَﻨﺎ * َﻭ ِ‬
‫ﻒ ِﻣ ْﻦ َﺳﺎ َﺣ ِﺔ ﺍﹾﻟ َﻌ ﹾﻄ ِ‬
‫ُﻣَﻨﺎ ِﺩﻱ ﺍﻟﻠﱡ ﹾﻄ ِ‬
‫ﰲ‬
‫ﺴ َﻤﺎ ِﺀ * َﻭ ِ‬
‫ﺽ ﻭَﺍﻟ ﱠ‬
‫ﻼ ِﺩ ِﻩ ﹶﺃ ْﻫ ﹸﻞ ﹾﺍ َﻷ ْﺭ ِ‬
‫ﺸ َﺮ َﺗَﺒﺎ َﺷ َﺮ ِﺑ ِﻤﻴ ﹶ‬
‫ﺤﺎ ِﺩَﻳ ِﺔ َﻋ َ‬
‫ﰲ ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﹾﻟ َ‬
‫ﲎ * َﻭ ِ‬
‫ﻒ َﻭ ِﻣ َ‬
‫ﺨْﻴ ُ‬
‫ﺍﹾﻟ َ‬
‫ﻼ ٌﻡ * َﻭﻛﹶﺎ ﹶﻥ َﻋْﺒ ُﺪ‬
‫ﺲ ﻓِﻴﻬَﺎ ﹶﻇ ﹶ‬
‫ﺖ ﹶﻟْﻴﹶﻠ ﹰﺔ ُﻣ ﹾﻘ ِﻤ َﺮ ﹰﺓ َﻭﹶﻟْﻴ َ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ َﻭ ﹶﻛﺎَﻧ ْ‬
‫ﺸ َﺮ ﹶﺓ ﻗﹶﺎﹶﻟ ْ‬
‫ﺍﻟﱠﻠْﻴﹶﻠ ِﺔ ﺍﻟﱠﺜﺎِﻧَﻴ ِﺔ َﻋ َ‬
‫ﺼِﻠ ُﺢ َﻣﺎ َﺗ َﻬ ﱠﺪ َﻡ ِﻣ ْﻦ ُﺟ ْﺪ َﺭﺍِﻧ ِﻪ * َﻭﹶﻟ ْﻢ َﻳْﺒ َﻖ‬
‫ﺤ َﺮ ِﻡ ُﻳ ْ‬
‫ﺤ َﻮ ﺍﹾﻟ َ‬
‫ﺐ ﹶﻗ ْﺪ ﹶﺃ َﺧ ﹶﺬ ﹶﺃ ْﻭ ﹶﻻ َﺩ ُﻩ ﻭَﺍْﻧ ﹶﻄﹶﻠ َﻖ َﻧ ْ‬
‫ﺍﹾﻟ ُﻤ ﱠﻄِﻠ ِ‬
‫ﺖ ﻭَﺍ َﻭ ْﺣ َﺪَﺗﺎ ُﻩ ﹶﻻ ِﺍ ْﻣ َﺮﹶﺃﹲﺓ‬
‫ﰐ َﻭﻗﹸ ﹾﻠ ُ‬
‫ﺖ َﻋﻠﹶﻰ َﻭ ْﺣ َﺪ ِ‬
‫ِﻋْﻨ ِﺪﻱ ﹶﺃ َﺣ ٌﺪ ﹶﻻ ﹸﺃْﻧﹶﺜﻰ َﻭ ﹶﻻ ﹶﺫ ﹶﻛ ٌﺮ ﹶﻓَﺒ ﹶﻜْﻴ ُ‬
‫ﱃ ُﺭ ﹾﻛ ِﻦ‬
‫ﺕ ِﺇ ﹶ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ ﹸﺛ ﱠﻢ َﻧ ﹶﻈ ْﺮ ُ‬
‫ﱐ‪ ،‬ﻗﹶﺎﹶﻟ ْ‬
‫ﺴُﻨ ُﺪ ِ‬
‫ﲏ‪َ ،‬ﻭ ﹶﻻ َﺟﺎ ِﺭَﻳ ﹲﺔ َﺗ ْ‬
‫ﺴِ‬
‫ﱐ؛ َﻭ ﹶﻻ ِﺧ ﱞﻞ ُﻳ َﺆﺍِﻧ ُ‬
‫ﻀ ُﺪ ِ‬
‫ُﺗ َﻌ ِّ‬
‫ﺸَﻴْﺘ َﻬﺎ‬
‫ﺴ َﻮ ٍﺓ ِﻃ َﻮﺍ ٍﻝ ﹶﻛﹶﺄﱠﻧ ُﻬ ﱠﻦ ﹾﺍ َﻷ ﹾﻗ َﻤﺎ ُﺭ‪َ ،‬ﻭﹶﻗ ْﺪ ﹶﻏ ِ‬
‫ﺝ ِﻣْﻨﻪُ ﹶﺃ ْﺭَﺑ ُﻊ ِﻧ ْ‬
‫ﺸ ﱠﻖ َﻭ َﺧ َﺮ َ‬
‫ﺍﹾﻟ َﻤْﻨ ِﺰ ِﻝ ﹶﻓِﺈﺫﹶﺍ ﻫُ َﻮ ﹶﻗ ْﺪ ِﺍْﻧ َ‬
‫ﻑ‬
‫ﺕ َﻋْﺒ ِﺪ َﻣَﻨﺎ ٍ‬
‫ﻚ ِﻣ ْﻦ ﹶﺃ ْﺭ ِﺩَﻳِﺘ ِﻬ ﱠﻦ ﹶﻛﹶﺄﱠﻧ ُﻬ ﱠﻦ ِﻣ ْﻦ َﺑَﻨﺎ ِ‬
‫ﺴ ُ‬
‫ﺡ ﺍﹾﻟ ِﻤ ْ‬
‫ﺾ * َﻳ ﹸﻔﻮ ُ‬
‫ﺕ ِﺑﹶﺄ ْﺯ ٍﺭ ِﺑﻴ ٍ‬
‫ﹾﺍ َﻷْﻧ َﻮﺍ ُﺭ ُﻣَﺘﹶﺄ ِﺯ َﺭﺍ ٍ‬
‫ﺨ ِﺮ َﺭِﺑﻴ َﻌ ﹶﺔ‬
‫ﺸ ِﺮ َﻭﹶﻓ ْ‬
‫ﺴِّﻴ ِﺪ ﺍﹾﻟَﺒ َ‬
‫ﺖ ِﺑ َ‬
‫ﻚ ﻳَﺎ ﺁ ِﻣَﻨﺔﹸ َﻭﹶﻗ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ َﻣ ْﻦ ِﻣﹾﺜﻠﹸ ِ‬
‫ﱃ ِﻣْﻨ ُﻬ ﱠﻦ َﻭﻗﹶﺎﹶﻟ ْ‬
‫ﺖ ﹾﺍ ُﻷ ْﻭ ﹶ‬
‫ﹶﻓَﺘ ﹶﻘ ﱠﺪ َﻣ ِ‬
‫ﷲ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺸ ِﺮ َﺭ ِ‬
‫ﺖ ﹶﺃﻧَﺎ َﺣ ﱠﻮﺍ ُﺀ ﹸﺃ ِّﻡ ﺍﹾﻟَﺒ َ‬
‫ﺖ ﻗﹶﺎﹶﻟ ْ‬
‫ﲏ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻟ َﻬﺎ َﻣ ْﻦ ﹶﺃْﻧ ِ‬
‫ﺖ َﻋ ْﻦ َﻳ ِﻤﻴ ِ‬
‫ﺴ ْ‬
‫ﻀ َﺮ ﹸﺛ ﱠﻢ َﺟﹶﻠ َ‬
‫َﻭﻣُ َ‬
‫)‪ (١‬ﺍﻟﻮﺍﻗﺪﻱ ﳏﻤﺪ ﺗﻮﰲ ﺳﻨﺔ ‪ ٢٠٧‬ﻫـ‪ ٨٢٢] .‬ﻡ‪[.‬‬

‫ ‪- ٢٦‬‬‫ﺖ ِﺑﺎﻟﻄﱡ ْﻬ ِﺮ ﺍﻟ ﱠﻄﺎ ِﻫ ِﺮ‬
‫ﻚ ﻳَﺎ ﺁ ِﻣَﻨﺔﹸ َﻭﹶﻗ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ َﻣ ْﻦ ِﻣﹾﺜﻠﹸ ِ‬
‫ﺖ ﺍﻟﱠﺜﺎِﻧَﻴ ﹸﺔ ِﻣْﻨ ُﻬ ﱠﻦ َﻭﻗﹶﺎﹶﻟ ْ‬
‫َﻋْﻨﻬَﺎ ﹸﺛ ﱠﻢ َﺗ ﹶﻘ ﱠﺪ َﻣ ِ‬
‫ﱄ‬
‫ﺖ َﻋ ْﻦ ِﺷ َﻤﺎ ِ‬
‫ﺴ ْ‬
‫ﺴ ِّﺮ ﺍﻟ ﱠﻈﺎ ِﻫ ِﺮ ﹸﺛ ﱠﻢ َﺟﹶﻠ َ‬
‫ﺤ ِﺮ ﺍﻟ ﱠﺰﺍ ِﺧ ِﺮ ﻭَﺍﻟﱡﻨﻮ ِﺭ ﺍﹾﻟَﺒﺎ ِﻫ ِﺮ ﻭَﺍﻟ ِّ‬
‫ﻭَﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺍﻟ ﱠﺰﺍ ِﻫ ِﺮ ﻭَﺍﹾﻟَﺒ ْ‬
‫ﺖ ﺍﻟﱠﺜﺎِﻟﹶﺜ ﹸﺔ‬
‫ﷲ َﻋْﻨﻬَﺎ * ﹸﺛ ﱠﻢ َﺗ ﹶﻘ ﱠﺪ َﻣ ِ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺨِﻠﻴ ِﻞ َﺭ ِ‬
‫ﺖ ﹶﺃﻧَﺎ َﺳﺎ ﱠﺭ ﹸﺓ ِﺍ ْﻣ َﺮﹶﺃ ِﺓ ﺍﹾﻟ َ‬
‫ﺖ ﻗﹶﺎﹶﻟ ْ‬
‫ﺖ ﹶﻟ َﻬﺎ َﻣ ْﻦ ﹶﺃْﻧ ِ‬
‫ﹶﻓ ﹸﻘ ﹾﻠ ُ‬
‫ﺡ ﻭَﺍﻟﺜﱠَﻨﺎ *‬
‫ﺐ ﺍﹾﻟ َﻤ ْﺪ ِ‬
‫ﺻﺎ ِﺣ ِ‬
‫ﲎ َ‬
‫ﺐ ﹾﺍ َﻷ ْﺳ َ‬
‫ﺤِﺒﻴ ِ‬
‫ﺖ ِﺑﺎﹾﻟ َ‬
‫ﻚ ﻳَﺎ ﺁ ِﻣَﻨﺔﹸ َﻭﹶﻗ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ َﻣ ْﻦ ِﻣﹾﺜﻠﹸ ِ‬
‫ِﻣْﻨ ُﻬ ﱠﻦ َﻭﻗﹶﺎﹶﻟ ْ‬
‫ﷲ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺖ ُﻣ َﺰﺍ ِﺣ ٍﻢ َﺭ ِ‬
‫ﺖ ﹶﺃﻧَﺎ ﺁ ِﺳَﻴ ﹸﺔ ِﺑْﻨ ِ‬
‫ﺖ ﻗﹶﺎﹶﻟ ْ‬
‫ﺖ ِﻣ ْﻦ َﻭ َﺭﺍ ِﺀ ﹶﻇ ْﻬ ِﺮﻱ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻟ َﻬﺎ َﻣ ْﻦ ﹶﺃْﻧ ِ‬
‫ﺴ ْ‬
‫ﹸﺛ ﱠﻢ َﺟﹶﻠ َ‬
‫ﻚ‬
‫ﺖ َﻣ ْﻦ ِﻣﹾﺜﻠﹸ ِ‬
‫ﺠ ﹰﺔ َﻭﻗﹶﺎﹶﻟ ْ‬
‫ﺴُﻨ ُﻬ ﱠﻦ َﺑ ْﻬ َ‬
‫ﺖ ﺍﻟ ﱠﺮﺍِﺑ َﻌ ﹸﺔ ِﻣْﻨ ُﻬ ﱠﻦ َﻭ ِﻫ َﻲ ﹶﺃ ﹾﻛﹶﺜ ُﺮ ُﻫ ﱠﻦ َﻫْﻴَﺒ ﹰﺔ َﻭﹶﺃ ْﺣ َ‬
‫َﻋْﻨﻬَﺎ ﹸﺛ ﱠﻢ َﺗ ﹶﻘ ﱠﺪ َﻣ ِ‬
‫ﺕ َﺳِّﻴ ِﺪ ﹶﺃ ْﻫ ِﻞ‬
‫ﺕ ﻭَﺍﻟ ﱠﺪ ﹶﻻ ﹶﻻ ِ‬
‫ﺕ َﻭﹾﺍﻵَﻳﺎ ِ‬
‫ﺠ َﺰﺍ ِ‬
‫ﲔ ﻭَﺍﹾﻟ ُﻤ ْﻌ ِ‬
‫ﺐ ﺍﹾﻟَﺒ َﺮﺍ ِﻫ ِ‬
‫ﺼﺎ ِﺣ ِ‬
‫ﺖ ِﺑ َ‬
‫ﻳَﺎ ﺁ ِﻣَﻨﺔﹸ َﻭﹶﻗ ْﺪ َﺣ َﻤ ﹾﻠ ِ‬
‫ﺖ‬
‫ﺴ ْ‬
‫ﺕ ﹸﺛ ﱠﻢ َﺟﹶﻠ َ‬
‫ﺴِﻠﻴ َﻤﺎ ِ‬
‫ﺕ َﻭﹶﺃ ﹾﻛ َﻤ ﹸﻞ ﺍﻟﱠﺘ ْ‬
‫ﺼﹶﻠ َﻮﺍ ِ‬
‫ﻀ ﹸﻞ ﺍﻟ ﱠ‬
‫ﱃ ﹶﺃ ﹾﻓ َ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﺕ َﻋﹶﻠْﻴ ِﻪ ِﻣ َﻦ ﺍ ِ‬
‫ﺴ َﻤ َﻮﺍ ِ‬
‫ﺽ ﻭَﺍﻟ ﱠ‬
‫ﹾﺍ َﻷ ْﺭ ِ‬
‫ﺖ؟‬
‫ﻚ ِﺇﹶﻟ ﱠﻲ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻟ َﻬﺎ َﻣ ْﻦ ﹶﺃْﻧ ِ‬
‫ﻚ َﻋﹶﻠ ﱠﻲ ﻭَﻣِﻴِﻠﻲ ِﺑ ﹸﻜِّﻠ ِ‬
‫ﺴ ِ‬
‫ﺖ ﻳَﺎ ﺁ ِﻣَﻨﺔﹸ ﹶﺃﹾﻟ ِﻘﻰ ِﺑَﻨ ﹾﻔ ِ‬
‫ﻱ َﻭﻗﹶﺎﹶﻟ ْ‬
‫َﺑْﻴ َﻦ َﻳ َﺪ ﱠ‬
‫ﷲ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ َ‬
‫ﻚ َﻭﹶﻗ َﻮﺍِﺑ ﹸﻞ ﺍﹾﻟ ُﻤ ْ‬
‫ﺤ ُﻦ َﺩﺍَﻳﺎُﺗ ِ‬
‫ﷲ َﻋْﻨﻬَﺎ َﻧ ْ‬
‫ﺿ َﻲ ﺍ ُ‬
‫ﺖ ِﻋ ْﻤ َﺮﺍ ﹶﻥ؛ َﺭ ِ‬
‫ﺖ ﹶﺃﻧَﺎ َﻣ ْﺮَﻳ ُﻢ ِﺑْﻨ ُ‬
‫ﻗﹶﺎﹶﻟ ْ‬
‫ﺡ َﻭﻫُ ْﻢ َﻳ ْﺪ ُﺧﻠ ُﻮ ﹶﻥ َﻋﹶﻠ ﱠﻲ‬
‫ﱃ ﹾﺍ َﻷ ْﺷَﺒﺎ ِ‬
‫ﺖ ﹶﺃْﻧ ﹸﻈ ُﺮ ِﺇ ﹶ‬
‫ﺖ ِﺑ ِﻬ ﱠﻦ َﻭ َﺟ َﻌ ﹾﻠ ُ‬
‫ﺴ ُ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ ﹶﻓﺎ ْﺳَﺘ ﹾﺄَﻧ ْ‬
‫َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎﹶﻟ ْ‬
‫ﺕ‬
‫ﺕ َﻭﻟﹸ َﻐﺎ ٍ‬
‫ﺸَﺘِﺒ َﻬﺎ ٍ‬
‫ﺕ ُﻣ ْ‬
‫ﺻ َﻮﺍ ٍ‬
‫ﱄ ﹶﻓِﺈﺫﹶﺍ ﻫُ َﻮ ﹶﻗ ْﺪ ِﺍ ْﻋَﺘ ﹶﻜ َﺮ َﻋﹶﻠ ﱠﻲ ِﺑﹶﺄ ْ‬
‫ﱃ َﻣْﻨ ِﺰ ِ‬
‫ﺕ ِﺇ ﹶ‬
‫ﹶﺃ ﹾﻓ َﻮﺍ ًﺟﺎ َﻭَﻧ ﹶﻈ ْﺮ ُ‬
‫ﺴﺎ َﻋ ِﺔ ﹶﻓِﺈﺫﹶﺍ‬
‫ﻚ ﺍﻟ ﱠ‬
‫ﰲ ِﺗ ﹾﻠ َ‬
‫ﺕ ِ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ ﹸﺛ ﱠﻢ َﻧ ﹶﻈ ْﺮ ُ‬
‫ﺴ ْﺮَﻳﺎِﻧﱠﻴ ﹸﺔ * ﻗﹶﺎﹶﻟ ْ‬
‫ﺐ َﻋﹶﻠْﻴ َﻬﺎ ﹶﺍﻟ ﱡ‬
‫ﺕ ﹶﺍﹾﻟ َﻐﺎِﻟ ُ‬
‫ﺨَﺘﹶﻠ ﹶﻔﺎ ٍ‬
‫ُﻣ ْ‬
‫ﻼ ُﻡ؛ ﹶﺃ ﹾﻥ‬
‫ﺴﹶ‬
‫ﲔ َﺟْﺒ َﺮﺍِﺋﻴ ﹶﻞ َﻋﹶﻠْﻴ ِﻪ ﺍﻟ ﱠ‬
‫ﷲ ﺍﹾﻟ ﹶﻜ ِﺮ َﱘ ﹶﺃ َﻣ َﺮ ﹾﺍ َﻷ ِﻣ َ‬
‫ﺐ َﻳَﺘ ﹶﻄﺎَﻳ ُﺮﻭ ﹶﻥ َﻳ ِﻤﻴًﻨﺎ َﻭ ِﺷ َﻤﺎ ﹰﻻ ﹸﺛ ﱠﻢ ِﺇ ﱠﻥ ﺍ َ‬
‫ﺸ ُﻬ ُ‬
‫ﺍﻟ ﱡ‬
‫ﺏ‬
‫ﺐ ﹾﺍ َﻷْﺗ َﺮﺍ َ‬
‫ﺿ َﻮﺍ ﹸﻥ َﺯِّﻳ ِﻦ ﺍﹾﻟ ﹶﻜ َﻮﺍ ِﻋ َ‬
‫ﺏ؛ ﻳَﺎ ِﺭ ْ‬
‫ﺸ َﺮﺍ ِ‬
‫ﺡ ﺍﻟ ﱠ‬
‫ﰲ ﹶﺃ ﹾﻗ َﺪﺍ ِ‬
‫ﺡ ِ‬
‫ﺡ ﹾﺍ َﻷ ْﺭ َﻭﺍ ِ‬
‫ﻒ َﺭﺍ َ‬
‫ﺻ ِّ‬
‫ﻳَﺎ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ َ‬
‫ﺕ‬
‫ﺠﺎ َﺩﺍ ِ‬
‫ﺸ ْﺮ َﺳ ﱠ‬
‫ﺤ ﱠﻤ ٍﺪ َﺳِّﻴ ِﺪ ﺍﹾﻟَﺒ ِﺮﱠﻳ ِﺔ * ﻳَﺎ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ ﺍْﻧ ُ‬
‫ﻚ ﺍﻟ ﱠﺰ ِﻛﱠﻴ ِﺔ ِﻟ ﹸﻈ ُﻬﻮ ِﺭ ُﻣ َ‬
‫ﺴ ِ‬
‫ﻭَﺍ ﹾﻓَﺘ ْﺢ َﻧ َﻮﺍِﻓ َﺢ ﺍﹾﻟ ِﻤ ْ‬
‫ﺼﺎ ِﻝ ﻳَﺎ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ ُﻣ ْﺮ َﻣﺎِﻟ ﹰﻜﺎ ﹶﺃ ﹾﻥ ُﻳ ْﻐِﻠ َﻖ‬
‫ﺐ ﺍﻟﱡﻨﻮ ِﺭ ﻭَﺍﻟ ِّﺮ ﹾﻓ َﻌ ِﺔ َﻭﹾﺍ ِﻻِّﺗ َ‬
‫ﺼﺎ ِﺣ ِ‬
‫ﺻﺎ ِﻝ ِﻟ َ‬
‫ﺏ ﻭَﺍﹾﻟ ِﻮ َ‬
‫ﺍﹾﻟ ﹸﻘ ْﺮ ِ‬
‫ﺲ‬
‫ﺠَﻨﺎ ِﻥ * ﻳَﺎ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ ﹶﺍﹾﻟِﺒ ْ‬
‫ﺏ ﺍﹾﻟ ِ‬
‫ﺿ َﻮﺍ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ﹾﻔَﺘ َﺢ ﹶﺃْﺑ َﻮﺍ َ‬
‫ﺏ ﺍﻟِّﻨ َﲑﺍ ِﻥ * ﻳَﺎ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ ﹸﻗ ﹾﻞ ِﻟ ِﺮ ْ‬
‫ﹶﺃْﺑ َﻮﺍ َ‬
‫ﲔ‬
‫ﲔ ﻭَﺍﹾﻟ ُﻤ ﹶﻘ ﱠﺮِﺑ َ‬
‫ﺼﺎِّﻓ َ‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﺍﻟ ﱠ‬
‫ﺽ ِﺑﺎﹾﻟ َﻤ ﹶ‬
‫ﱃ ﹾﺍ َﻷ ْﺭ ِ‬
‫ﻂ ِﺇ ﹶ‬
‫ﺿ َﻮﺍ ِﻥ * ﻳَﺎ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ ﺍ ْﻫِﺒ ﹾ‬
‫ُﺣﱠﻠ ﹶﺔ ﺍﻟ ِّﺮ ْ‬
‫ﺽ ﹶﻗ ْﺪ‬
‫ﰲ ﻃ ُﻮِﻟ َﻬﺎ ﻭَﺍﹾﻟ َﻌ ْﺮ ِ‬
‫ﺽ ِ‬
‫ﺕ َﻭﹾﺍ َﻷ ْﺭ ِ‬
‫ﺴ َﻤ َﻮﺍ ِ‬
‫ﰲ ﺍﻟ ﱠ‬
‫ﲔ * ﻳَﺎ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ َﻧﺎ ِﺩ ِ‬
‫ﺤﺎِّﻓ َ‬
‫ﲔ ﻭَﺍﹾﻟ َ‬
‫ﻭَﺍﹾﻟ ﹶﻜ ُﺮﻭِﺑِّﻴ َ‬
‫ﲔ َﺟْﺒ َﺮﺍِﺋﻴ ﹸﻞ‬
‫ﺏ * ﹶﻓﺎ ْﻣَﺘﹶﺜ ﹶﻞ ﹾﺍ َﻷ ِﻣ ُ‬
‫ﺐ ِﺑﺎﹾﻟ َﻤ ﹾﻄﻠ ُﻮ ِ‬
‫ﺏ ﻭَﺍﻟ ﱠﻄﺎِﻟ ِ‬
‫ﺤﺒ ُﻮ ِ‬
‫ﺐ ﻭَﺍﹾﻟ َﻤ ْ‬
‫ﺤ ِّ‬
‫ﻉ ﺍﹾﻟ ُﻤ ِ‬
‫ﺁ ﹶﻥ ﹶﺃ َﻭﺍ ﹸﻥ ِﺍ ْﺟِﺘ َﻤﺎ ِ‬
‫ﻼِﺋ ﹶﻜ ﹶﺔ َﻋﻠﹶﻰ ِﺟَﺒﺎ ِﻝ َﻣ ﱠﻜ ﹶﺔ‬
‫ﻒ ﺍﹾﻟ َﻤ ﹶ‬
‫ﻼﹸﻟ ُﻪ َﻭﹶﺃ ْﻭﹶﻗ َ‬
‫ﺠِﻠﻴ ﹸﻞ َﺟ ﱠﻞ َﺟ ﹶ‬
‫ﺏ ﺍﹾﻟ َ‬
‫ﻼ ُﻡ َﻣﺎ ﹶﺃ َﻣ َﺮ ُﻩ ﺍﻟ ﱠﺮ ﱡ‬
‫ﺴﹶ‬
‫َﻋﹶﻠْﻴ ِﻪ ﺍﻟ ﱠ‬
‫ﺖ ﹾﺍ َﻷ ﹾﻃَﻴﺎ ُﺭ‬
‫ﻀﺎ ُﺀ ﹶﻛﺎﻓ ُﻮ ِﺭﱠﻳ ﹲﺔ * ﹶﻓَﺘ َﺮﱠﻧ َﻤ ِ‬
‫ﺤﺎَﺑ ﹲﺔ َﺑْﻴ َ‬
‫ﺤُﺘ ُﻬ ْﻢ ﹶﻛﹶﺄﱠﻧﻬَﺎ َﺳ َ‬
‫ﺤ َﺮ ِﻡ * َﻭﹶﺍ ْﺟِﻨ َ‬
‫َﻭﹶﺃ ْﺣ َﺪﻗ ُﻮﺍ ِﺑﺎﹾﻟ َ‬

‫ ‪- ٢٧‬‬‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ‬
‫ﺠﱠﺒﺎ ِﺭ * ﻗﹶﺎﹶﻟ ْ‬
‫ﺠِﻠﻴ ِﻞ ﺍﹾﻟ َ‬
‫ﻚ ﺍﹾﻟ َ‬
‫ﻚ ِﺑﹶﺄ ْﻣ ِﺮ ﺍﹾﻟ َﻤِﻠ ِ‬
‫ﺵ ِﻣ َﻦ ﺍﹾﻟ ِﻘ ﹶﻔﺎ ِﺭ * ﹸﻛﻞﱡ ﹶﺫِﻟ َ‬
‫ﺖ ﺍﹾﻟ ُﻮﺣ ُﻮ ُ‬
‫َﻭ َﺣﱠﻨ ِ‬
‫ﻼ ٍﻡ‬
‫ﻼﹶﺛ ﹶﺔ ﹶﺃ ْﻋ ﹶ‬
‫ﺖ ﹶﺛ ﹶ‬
‫ﺸﺎ ِﻡ * َﻭ َﺭﹶﺃْﻳ ُ‬
‫ﺽ ﺍﻟ ﱠ‬
‫ﺼ َﺮﻯ ِﻣ ْﻦ ﹶﺃ ْﺭ ِ‬
‫ﺼﻮ َﺭ ُﺑ ْ‬
‫ﺖ ﹸﻗ ُ‬
‫ﺼ ِﺮﻱ ﹶﻓ َﺮﹶﺃْﻳ ُ‬
‫ﷲ َﻋ ْﻦ َﺑ َ‬
‫ﻒﺍُ‬
‫ﺸ َ‬
‫ﹶﻓ ﹶﻜ َ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ‬
‫ﺏ َﻭ َﻋﹶﻠ ًﻤﺎ َﻋﻠﹶﻰ َﺳ ﹾﻄ ِﺢ ﺍﹾﻟ ﹶﻜ ْﻌَﺒ ِﺔ * ﻗﹶﺎﹶﻟ ْ‬
‫ﻕ َﻭ َﻋﹶﻠ ًﻤﺎ ِﺑﺎﹾﻟ َﻤ ْﻐ ِﺮ ِ‬
‫ﺸ ِﺮ ِ‬
‫ﺕ‪َ ،‬ﻋﹶﻠ ًﻤﺎ ِﺑﺎﹾﻟ َﻤ ْ‬
‫ﺼﻮَﺑﺎ ٍ‬
‫َﻣْﻨ ُ‬
‫ﺐ ﹾﺍ َﻷ ْﺣ َﻤ ِﺮ‬
‫ﻚ َﻭِﺇﺫﹶﺍ ﹶﺃﻧَﺎ ِﺑ ﹶﻄﺎِﺋ ﹶﻔ ٍﺔ ِﻣ َﻦ ﺍﻟﻄﱡﻴ ُﻮ ِﺭ َﻣَﻨﺎِﻗ ُﲑ ُﻫ ْﻢ ُﺣ ُﻤ ٌﺮ ﹶﻛﺎﻟ ﱠﺬ َﻫ ِ‬
‫ﹶﻓَﺒْﻴَﻨ َﻤﺎ ﹶﺃﻧَﺎ ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺖ ﺍﻟﻄﱡﻴ ُﻮ ُﺭ‬
‫ﰐ ﹸﻟ ْﺆﹸﻟ ًﺆﺍ َﻭ َﻣ ْﺮ َﺟﺎًﻧﺎ ﹸﺛ ﱠﻢ َﻭﹶﻗ ﹶﻔ ِ‬
‫ﺠ َﺮ ِ‬
‫ﰲ ُﺣ ْ‬
‫ﺠ ْﻮ َﻫ ِﺮ ﹾﺍ َﻷْﺑ َﻬ ِﺮ ﹶﻓَﻨﹶﺜ ُﺮﻭﺍ ِ‬
‫ﺤُﺘ ُﻬ ْﻢ ﹶﻛﺎﹾﻟ َ‬
‫َﻭﹶﺃ ْﺟِﻨ َ‬
‫ﻼِﺋ ﹶﻜﺔﹸ َﺗَﺘَﻨ ﱠﺰ ﹸﻝ َﻋﹶﻠ ﱠﻲ ﹶﺃ ﹾﻓ َﻮﺍ ًﺟﺎ‬
‫ﱄ َﻭﹶﺃﻧَﺎ ﹸﺃ ﹾﻃِﻠ ُﻖ َﺳﺎ َﻋ ﹰﺔ َﺑ ْﻌ َﺪ َﺳﺎ َﻋ ٍﺔ ﻭَﺍﹾﻟ َﻤ ﹶ‬
‫ﱃ َﺣ ْﻮ ِ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﺴِّﺒﺤ ُﻮ ﹶﻥ ﺍ َ‬
‫ُﻳ َ‬
‫ﻀﺎ َﺀ َﻭﹶﺃ ﹾﻃﹶﻠﻘ ُﻮﺍ ﺍﻟﱠﻨ ﱠﺪ ﻭَﺍﹾﻟ ُﻌﻮ َﺩ ﻭَﺍﹾﻟ َﻌْﻨَﺒ َﺮ‬
‫ﻀ ٍﺔ َﺑْﻴ َ‬
‫ﺐ ﹶﺃ ْﺣ َﻤ َﺮ َﻭِﻓ ﱠ‬
‫ﹶﺃ ﹾﻓ َﻮﺍ ًﺟﺎ َﻭِﺑﹶﺄْﻳ ِﺪﻳ ِﻬ ْﻢ َﻣَﺒﺎ ِﺧ ٌﺮ ِﻣ ْﻦ ﹶﺫ َﻫ ٍ‬
‫ﺨ ِﻢ‬
‫ﺐ ﺍﹾﻟ ُﻤ ﹶﻔ ﱠ‬
‫ﺤِﺒﻴ ِ‬
‫ﻼ ِﻡ َﻋﻠﹶﻰ ﺍﻟ ﱠﺮ ُﺳﻮ ِﻝ ﺍﹾﻟ ُﻤ ﹶﻜ ﱠﺮ ِﻡ ﻭَﺍﹾﻟ َ‬
‫ﺴﹶ‬
‫ﻼ ِﺓ ﻭَﺍﻟ ﱠ‬
‫ﺼﹶ‬
‫ﺻ َﻮﺍَﺗ ُﻬ ْﻢ ِﺑﺎﻟ ﱠ‬
‫ﻭَﺍﹾﻟُﺒﺨ ُﻮ َﺭ َﻭ َﺭﹶﻓ ُﻌﻮﺍ ﹶﺃ ْ‬
‫ﺨﻴ َﻤ ِﺔ‬
‫ﻕ َﺭﹾﺃ ِﺳﻲ ﹶﻛﺎﹾﻟ ِ‬
‫ﺸ َﺮ ﺍﹾﻟ ﹶﻘ َﻤ ُﺮ ﹶﻓ ْﻮ َ‬
‫ﺖ ﺁ ِﻣَﻨ ﹸﺔ ﻭَﺍْﻧَﺘ َ‬
‫ﻑ َﻭ َﻋ ﱠﻈ َﻢ ﻗﹶﺎﹶﻟ ْ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ َﺷ ﱠﺮ َ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫َ‬
‫ﻀﺎ َﺀ ﹶﻛﺎﻓ ُﻮ ِﺭﱠﻳ ٍﺔ ﹶﺃ َﺷ ﱡﺪ‬
‫ﺸ ْﺮَﺑ ٍﺔ َﺑْﻴ َ‬
‫ﺠﻮ ُﻡ َﻋﻠﹶﻰ َﺭﹾﺃ ِﺳﻲ ﹶﻛﺎﹾﻟ ﹶﻘَﻨﺎ ِﺩﻳ ِﻞ ﺍﹾﻟَﺒ ِﻬﱠﻴ ِﺔ‪َ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃﻧَﺎ ِﺑ َ‬
‫ﺖ ﺍﻟﱡﻨ ُ‬
‫ﺻ ﹶﻄ ﱠﻔ ِ‬
‫ﻭَﺍ ْ‬
‫ﺶ‬
‫ﲏ َﻋ ﹶﻄ ٌ‬
‫ﺤ ﹶﻘ ِ‬
‫ﺴ ِﻞ َﻭﹶﺃْﺑ َﺮ ُﺩ ِﻣ َﻦ ﺍﻟﱠﺜ ﹾﻠ ِﺞ؛ َﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﹶﻟ ِ‬
‫ﺴ ﱠﻜ ِﺮ ﻭَﺍﹾﻟ َﻌ َ‬
‫ﺿﺎ ِﻣ َﻦ ﺍﻟﱠﻠَﺒ ِﻦ؛ َﻭﹶﺃ ْﺣﹶﻠﻰ ِﻣ َﻦ ﺍﻟ ﱡ‬
‫َﺑَﻴﺎ ً‬
‫ﺿﺎ َﺀ َﻋﹶﻠ ﱠﻲ ِﻣْﻨﻬَﺎ ﻧ ُﻮ ٌﺭ َﻋ ِﻈﻴ ٌﻢ ﹸﺛ ﱠﻢ‬
‫َﺷ ِﺪﻳ ٌﺪ ﹶﻓَﺘَﻨﺎ َﻭﹶﻟُﺘ َﻬﺎ َﻭ َﺷ ِﺮْﺑُﺘ َﻬﺎ ﹶﻓﹶﻠ ْﻢ ﹶﺃ ِﺟ ْﺪ َﺷْﻴﹰﺌﺎ ﹶﺃﹶﻟ ﱠﺬ ِﻣْﻨﻬَﺎ َﻭﹶﺃ َ‬
‫ﺠَﻨﺎ َﺣْﻴ ِﻪ َﻋﻠﹶﻰ ﹸﻓ َﺆﺍ ِﺩﻱ‪:‬‬
‫ﰐ ﹸﺛ ﱠﻢ َﻣ ﱠﺮ ِﺑ َ‬
‫ﺠ َﺮ ِ‬
‫ﰲ ِﺣ ْ‬
‫ﺾ ﹶﻗ ْﺪ َﺩ َﺧ ﹶﻞ َﻋﹶﻠ ﱠﻲ ِ‬
‫ﺕ َﻭِﺇﺫﹶﺍ ﹶﺃﻧَﺎ َﺑ ﹶﻄْﻴ ٍﺮ ﹶﺃْﺑَﻴ َ‬
‫َﻧ ﹶﻈ ْﺮ ُ‬
‫ﻼ ِﻡ‬
‫ﺴﹶ‬
‫ﺏ ﺍﻟ ﱠ‬
‫ﻚ * ِﻣ ْﻦ َﺑﺎ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻼ ِﻡ‬
‫ﰲ ُﺟْﻨ ِﺢ ﺍﻟ ﱠﻈ ﹶ‬
‫ﻚ* ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻚ * ﻳَﺎ ُﻣ ﹶﻈﱠﻠ ﹸﻞ ِﺑﺎﹾﻟ َﻐ َﻤﺎ ِﻡ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﺴ ﹶﻞ ﺍﹾﻟ ِﻜ َﺮﺍ ِﻡ‬
‫ﻚ * ﻳَﺎ َﻧ ْ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺼﹶ‬
‫ﺍﹶﻟ ﱠ‬
‫ﺤﻲ‬
‫ﺴ ﹶﻞ ﺍﻟ ﱠﺬِﺑﻴ ِ‬
‫ﻚ * ﻳَﺎ َﻧ ْ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﺤﻲ‬
‫ﺤﻴ ِ‬
‫ﺼِ‬
‫ﻚ * ﹶﺫﺍ ﺍﻟ ِّﺪﻳ ِﻦ ﺍﻟ ﱠ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﺤﻲ‬
‫ﻚ * ﹶﺫﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺍﻟ ﱠﺮ ِﺟﻴ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﺤﻲ‬
‫ﺼﻴ ِ‬
‫ﻚ * ﹶﺫﺍ ﺍﻟﱡﻨ ﹾﻄ ِﻖ ﺍﹾﻟ ﹶﻔ ِ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﺤﻲ‬
‫ﺼِﺒﻴ ِ‬
‫ﻚ * ﺫ ُﻭ ﺍﹾﻟ َﻮ ْﺟ ِﻪ ﺍﻟ ﱠ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻚ * ﹶﻃ َﻪ ﻳَﺎ ُﻣ َﺆﱠﻳ ُﺪ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬

‫ ‪- ٢٨‬‬‫ﺠ ُﺪ‬
‫ﻚ * ﹶﻃ َﻪ ﻳَﺎ ُﻣ َﻤ ﱠ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻚ * ﻳَﺎ َﻣ ْﻬ ِﺪﻱ َﻭ َﻫﺎ ِﺩﻱ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﺤ ﱠﻤ ُﺪ‬
‫ﻚ * ﹶﺃ ْﺣ َﻤ ُﺪ ﻳَﺎ ُﻣ َ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻼ ِﺩ‬
‫ﻚ * ﻳَﺎ َﺯْﻳ َﻦ ﺍﹾﻟِﺒ ﹶ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻚ * ﻳَﺎ ﺯﻳﻦ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻚ * ﻳَﺎ ُﻧﻮ َﺭ ﺍﹾﻟ ِﻌَﺒﺎ ِﺩ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻚ * ُﻣ ﹾﻈ ِﻬ َﺮ ﺍﻟ ﱠﺮ َﺷﺎ ِﺩ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﺨِﻠﻴ ِﻞ‬
‫ﺴ ﹶﻞ ﺍﹾﻟ َ‬
‫ﻚ * ﻳَﺎ َﻧ ْ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫ﻚ * ﻣﻦ ﺑﺎﺏ ﺍﻟﺴّﻼﻡ‬
‫ﻼ ُﻡ َﻋﹶﻠْﻴ َ‬
‫ﻚ ﺍﹶﻟﺴﱠ ﹶ‬
‫ﻼ ﹸﺓ َﻋﹶﻠْﻴ َ‬
‫ﺍﹶﻟﺼﱠ ﹶ‬
‫َﻫﺬﹶﺍ ُﺩ َﻋﺎ ُﺀ ﺍﹾﻟ َﻤ ْﻮِﻟ ِﺪ‬

‫ﷲ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ ﺍﻟ ﱠﺮﺣِﻴ ِﻢ‬
‫ِﺑﺴْـ ِﻢ ﺍ ِ‬
‫ﺤ ﱠﻤ ٍﺪ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ‬
‫ﻼ ُﻡ َﻋﻠﹶﻰ َﺳِّﻴ ِﺪَﻧﺎ ُﻣ َ‬
‫ﺴﹶ‬
‫ﻼ ﹸﺓ ﻭَﺍﻟ ﱠ‬
‫ﺼﹶ‬
‫ﲔ‪ ،‬ﻭَﺍﻟ ﱠ‬
‫ﺏ ﺍﹾﻟ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﷲ َﺭ ِّ‬
‫ﺤ ْﻤ ُﺪ ِ ِ‬
‫ﹶﺍﹾﻟ َ‬
‫ﺾ َﻋﹶﻠْﻴَﻨﺎ‬
‫ﻚ ﹶﻓﹶﺎِﻓ ْ‬
‫ﻚ ِﻣ ْﻦ َﺧ ﹾﻠ ِﻘ َ‬
‫ﺻ ﹾﻔ َﻮِﺗ َ‬
‫ﻚ َﻭ َ‬
‫ﻀ ْﺮَﻧﺎ َﻣ ْﻮِﻟ َﺪ َﻧِﺒِّﻴ َ‬
‫ﲔ‪ ،‬ﹶﺍﻟﱠﻠ ُﻬ ﱠﻢ ِﺍﱠﻧﺎ ﹶﻗ ْﺪ َﺣ َ‬
‫ﺤِﺒ ِﻪ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺻْ‬
‫َﻭ َ‬
‫ﻚ‬
‫ﱃ َﻭ ْﺟ ِﻬ َ‬
‫ﺕ ﺍﻟﱠﻨ ِﻌﻴ ِﻢ؛ َﻭ َﻣِّﺘ ْﻌَﻨﺎ َﺑﺎﻟﱠﻨ ﹶﻈ ِﺮ ِﺇ ﹶ‬
‫ﺠ َﻮﺍ ِﺭ ِﻩ َﺟﱠﻨﺎ ِ‬
‫ِﺑَﺒ َﺮ ﹶﻛِﺘ ِﻪ ِﺧﹶﻠ َﻊ ﺍﹾﻟ ِﻌ ِّﺰ ﻭَﺍﻟﱠﺘ ﹾﻜ ِﺮ ِﱘ؛ َﻭﹶﺃ ْﺳ ِﻜﱠﻨﺎ ِﺑ ِ‬
‫ﲔ‪،‬‬
‫ﻚ ﻳَﺎ ﹶﺃ ْﺭ َﺣ َﻢ ﺍﻟ ﱠﺮﺍ ِﺣ ِﻤ َ‬
‫ﻚ َﻭﺟُﻮ ِﺩ َﻙ َﻭ ﹶﻛ َﺮ ِﻣ َ‬
‫ﻀِﻠ َ‬
‫ﻚ ﹾﺍ َﻷِﻟﻴ ِﻢ‪ِ ،‬ﺑ ﹶﻔ ْ‬
‫ﺍﹾﻟ ﹶﻜ ِﺮ ِﱘ‪َ ،‬ﻭﹶﺃ ِﺟ ْﺮَﻧﺎ ِﻣ ْﻦ ِﻋ ﹶﻘﺎِﺑ َ‬
‫ﺤِﺒ ِﻪ ﹾﺍ َﻷْﺑ َﺮﺍ ِﺭ‬
‫ﺼْ‬
‫ﻕ ﻭَﺍﹾﻟ َﻮﹶﻓﺎ؛ َﻭِﺑ َ‬
‫ﺼ ْﺪ ِ‬
‫ﺼ ﹶﻄ ﹶﻔﻰ َﻭِﺑﺂِﻟ ِﻪ ﹶﺃ ْﻫ ِﻞ ﺍﻟ ِّ‬
‫ﺠﺎ ِﻩ ﺍﹾﻟ ُﻤ ْ‬
‫ﻚ ِﺑ َ‬
‫ﺴﹶﺄﹸﻟ َ‬
‫ﹶﺍﻟﱠﻠ ُﻬ ﱠﻢ ِﺍﱠﻧﺎ َﻧ ْ‬
‫ﻚ‬
‫ﺴﹶﺄﹸﻟ َ‬
‫ﺼﻮ ًﺭﺍ َﻭﻏﹸ َﺮﹰﻓﺎ ﹶﺍﻟﱠﻠ ُﻬ ﱠﻢ ِﺍﱠﻧﺎ َﻧ ْ‬
‫ﺠﱠﻨ ِﺔ ﹸﻗ ُ‬
‫ﺴ ِﻌ ﹰﻔﺎ َﻭَﺑ ِّﻮﹾﺋَﻨﺎ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺸ َﺮﹶﻓﺎ‪ ،‬ﹸﻛ ْﻦ ﹶﻟَﻨﺎ َﻋ ْﻮًﻧﺎ َﻭﻣُ ِﻌﻴًﻨﺎ َﻭﻣُ ْ‬
‫ﻭَﺍﻟ ُّ‬
‫ﺠَﻨﺎ ِﻣ ْﻦ َﺟ ِﻤﻴ ِﻊ‬
‫ﺏ َﻭﹾﺍ َﻷ ْﻭ َﺯﺍ ِﺭ‪َ ،‬ﻭَﻧ ِّ‬
‫ﺨَﺘﺎ ِﺭ‪ ،‬ﻭَﺁِﻟ ِﻪ ﹾﺍ َﻷ ْﺧَﻴﺎ ِﺭ‪ ،‬ﹶﺃ ﹾﻥ ُﺗ ﹶﻜ ِّﻔ َﺮ َﻋﱠﻨﺎ ﺍﻟﺬﱡﻧ ُﻮ َ‬
‫ﺠﺎ ِﻩ ﺍﻟﱠﻨِﺒ ِّﻲ ﺍﹾﻟ ُﻤ ْ‬
‫ِﺑ َ‬
‫ﺴ ِّﺮ َﻭﹾﺍ ِﻹ ْﺟ َﻬﺎ ِﺭ؛‬
‫ﰲ ﺍﻟ ِّ‬
‫ﺴ ِﲑ ﹶﺃ ْﻋ َﻤﺎِﻟَﻨﺎ ِ‬
‫ﻑ َﻭﹾﺍ َﻷ ْﺧ ﹶﻄﺎ ِﺭ‪َ ،‬ﻭَﺗ ﹶﻘﱠﺒ ﹾﻞ ِﻣﱠﻨﺎ َﻣﺎ ﹶﻗ ﱠﺪ ْﻣَﻨﺎ ُﻩ ِﻣ ْﻦ َﻳ ِ‬
‫ﺨﺎ ِﻭ ِ‬
‫ﺍﹾﻟ َﻤ َ‬
‫ﺉ ِﺑَﺘ َﻤﺎ ِﻣ ِﻪ َﻭ ﹶﻛ َﻤﺎِﻟ ِﻪ ِﻣ ْﻦ‬
‫ﺏ َﻣﺎ ﹸﻗ ِﺮ َ‬
‫ﺻ ﹾﻞ ﹶﺛ َﻮﺍ َ‬
‫ﻚ َﻋﺰِﻳ ٌﺰ ﹶﻏ ﱠﻔﺎ ٌﺭ؛ َﺑِّﻠ ِﻎ ﺍﻟﱠﻠ ُﻬ ﱠﻢ َﻭﹶﺃ ْﻭ ِ‬
‫ﻭَﺍ ﹾﻏ ِﻔ ْﺮ ﹶﻟَﻨﺎ ﹸﺫﻧ ُﻮَﺑَﻨﺎ ِﺇﱠﻧ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺤ ﱠﻤ ٍﺪ َ‬
‫ﻑ َﻧِﺒِّﻴَﻨﺎ ُﻣ َ‬
‫ﰲ َﺷ َﺮ ِ‬
‫ﻒ ِﺯَﻳﺎ َﺩ ﹰﺓ ِ‬
‫ﺸ ِﺮﻳ ِ‬
‫ﺸ ِﺮﻳ ﹶﻔ ِﺔ ﻭَﺍﹾﻟ َﻤ ْﻮِﻟ ِﺪ ﺍﻟ ﱠ‬
‫َﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻘ َﺮﺍ َﺀ ِﺓ ﺍﻟ ﱠ‬

‫ ‪- ٢٩‬‬‫ﱃ َﻋﹶﻠْﻴ ِﻬ ْﻢ‬
‫ﷲ َﺗﻌَﺎ ﹶ‬
‫ﺿ َﻮﺍ ﹸﻥ ﺍ ِ‬
‫ﲔ ﺍﻟ ِّﻄﺎ ِﻫﺮِﻳ َﻦ ِﺭ ْ‬
‫ﺤﺎِﺑ ِﻪ ﻭَﺁ ِﻝ َﺑْﻴِﺘ ِﻪ ﺍﻟ ﱠﻄِّﻴِﺒ َ‬
‫ﺻَ‬
‫ﻑ ﺁِﻟ ِﻪ َﻭﹶﺃ ْ‬
‫ﰲ َﺷ َﺮ ِ‬
‫َﻭ َﺳﻠﱠ َﻢ ﹸﺛ ﱠﻢ ِ‬
‫ﲔ*‬
‫ﺡ ﹶﺃِﺑﻴَﻨﺎ ﺁ َﺩ َﻡ َﻭﺃﹸ ِّﻣَﻨﺎ َﺣ ﱠﻮﺍ َﺀ َﻭ َﻣﺎ َﺗَﻨﺎ َﺳ ﹶﻞ ِﻣْﻨ ُﻬ َﻤﺎ ِﻣ َﻦ ﹾﺍ َﻷْﻧِﺒَﻴﺎ ِﺀ َﻭﺍﹾﻟ ُﻤ ْﺮ َﺳِﻠ َ‬
‫ﱃ ُﺭﻭ ِ‬
‫ﲔ َﻭِﺇ ﹶ‬
‫ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ *‬
‫ﺻﻠﱠﻰ ﺍ ُ‬
‫ﺻ َﺪﹶﻗ ﹰﺔ َﺟﺎ ِﺭَﻳ ﹰﺔ ِﻣ ْﻦ َﺟَﻨﺎِﺑ ِﻪ ﺍﹾﻟ ُﻤ ﹶﻜ ﱠﺮ ِﻡ َ‬
‫ﲔ َﻭ َ‬
‫ﷲ َﻋﹶﻠْﻴ ِﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺕﺍِ‬
‫ﺻﹶﻠ َﻮﺍ ُ‬
‫َ‬
‫ﺖ ﹶﺃ ْﻋﹶﻠ ُﻢ ِﺑ ِﻬ ْﻢ ِﻣﱠﻨﺎ‬
‫ﺸ ِﺮﻳ ﹶﻔ ﹸﺔ ِ َﻷ ْﺟِﻠ ِﻬ ْﻢ َﻭ َﺳَﺒِﺒ ِﻬ ْﻢ َﻭ ِﺟ َﻬِﺘ ِﻬ ْﻢ َﻭﹶﺃْﻧ َ‬
‫ﻼ َﻭ ﹸﺓ ﺍﻟ ﱠ‬
‫ﺖ ﺍﻟِّﺘ ﹶ‬
‫ﺡ َﻣ ْﻦ ﹶﻛﺎَﻧ ِ‬
‫ﱃ ُﺭﻭ ِ‬
‫ِﺇ ﹶ‬
‫ﺏ‬
‫ﺻ ِﻞ ﺍﻟﱠﻠ ُﻬ ﱠﻢ ﹶﺛ َﻮﺍ َ‬
‫ﲔ * ﹶﺃ ْﻭ ِ‬
‫ﺏ ﺍﹾﻟ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﻚ ُﻧﻮ ٌﺭ َﻧﺎ ِﺯ ﹲﻝ َﻣ ْﻮ ﹶﻻﻧَﺎ َﺭ ﱠ‬
‫ﺻ ﹰﺔ * َﻭ َﻋﻠﹶﻰ ﹸﻗﺒ ُﻮ ِﺭ ِﻫ ْﻢ ِﻣْﻨ َ‬
‫َﺧﺎ ﱠ‬
‫ﺽ َﻋ ْﻦ َﺟْﻨَﺒْﻴ ِﻬ ْﻢ *‬
‫ﻑ ﹾﺍ َﻷ ْﺭ َ‬
‫ﻼ َﻭ ِﺓ ِﻣﱠﻨﺎ ِﺇﹶﻟْﻴ ِﻬ ْﻢ * ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ ﻧ ُﻮ ًﺭﺍ َﻧﺎ ِﺯ ﹰﻻ َﻋﹶﻠْﻴ ِﻬ ْﻢ َﻭ َﺟﺎ ِ‬
‫َﻫ ِﺬ ِﻩ ﺍﻟِّﺘ ﹶ‬
‫ﻚ ﺍﻟﱠﻠ ُﻬ ﱠﻢ‬
‫ﺼ َﺮْﻳ ِﻬ ْﻢ‪ ،‬ﻭَﺍ ْﺭ َﺣ ْﻤَﻨﺎ ِﺇﺫﹶﺍ ِﺳ ْﺮَﻧﺎ ِﺇﹶﻟْﻴ ِﻬ ْﻢ‪ ،‬ﹶﻛ ﹶﺬِﻟ َ‬
‫ﰲ ﹸﻗﺒ ُﻮ ِﺭ ِﻫ ْﻢ‪َ ،‬ﻣ ﱠﺪ َﺑ َ‬
‫ﺴ ِﺢ ﺍﻟﱠﻠ ُﻬ ﱠﻢ ﹶﻟ ُﻬ ْﻢ ِ‬
‫ﻭَﺍ ﹾﻓ َ‬
‫ﲔ؛ َﻭﹶﻟَﻨﺎ َﻭِﻟ َﻮﺍِﻟ َﺪْﻳَﻨﺎ َﻭﺃﹸ ْﺳَﺘﺎ ِﺫﻳَﻨﺎ‬
‫ﺴِﻠ ِﻤ َ‬
‫ﺴﺎِﺋ ِﺮ َﻣ ﹶﻘﺎِﺑ ِﺮ ﺍﹾﻟ ُﻤ ْ‬
‫ﺴ ﱠﻜﺎ ِﻥ ُﺗ ْﺮَﺑِﺘ ِﻬ ْﻢ َﻭِﻟ َ‬
‫ﺠﺎ ِﻭ ِﺭ ِﻫ ْﻢ َﻭِﻟ ُ‬
‫ﹶﻟ ُﻬ ْﻢ َﻭِﻟ ُﻤ َ‬
‫ﺴ َﻦ ِﺇﹶﻟْﻴَﻨﺎ‬
‫ﺨَﻨﺎ َﻭِﻟ َﻤ ْﻦ َﻋﱠﻠ َﻤَﻨﺎ * َﻭِﻟ َﻤ ْﻦ ﹶﺍ ْﺣ َ‬
‫ﺸﺎِﻳ ِ‬
‫ﺸﺎِﻳ ِﺦ َﻣ َ‬
‫ﺨَﻨﺎ َﻭ َﻣ َ‬
‫ﺸﺎِﻳ ِ‬
‫َﻭﺃﹸ ْﺳَﺘﺎ ِﺫ ﹸﺃ ْﺳَﺘﺎ ِﺫﻳَﻨﺎ * َﻭ َﻣ َ‬
‫ﺿﺮِﻳ َﻦ‬
‫ﺤﺎ ِ‬
‫ﺨْﻴ ِﺮ َﻭِﻟ َﻌِﺒﻴ ِﺪ َﻙ ﺍﹾﻟ َ‬
‫ﺻْﻴَﻨﺎ ُﻩ ِﺑ ُﺪ َﻋﺎ ِﺀ ﺍﹾﻟ َ‬
‫ﺻﺎﻧَﺎ َﻭﹶﺃ ْﻭ َ‬
‫َﻭِﻟ َﻤ ْﻦ ﹶﻟﻪُ َﺣ ﱡﻖ ﺍﻟ ﱠﺪ َﻋﺎ ِﺀ َﻋﹶﻠْﻴَﻨﺎ * َﻭِﻟ َﻤ ْﻦ ﹶﺃ ْﻭ َ‬
‫ﲔ‪ .‬ﻭَﺍ ْﺩﹶﻓ ْﻊ‬
‫ﺴِﻠ ِﻤ َ‬
‫ﲔ * َﻭ َﺣ ِّﺮ ْﻣَﻨﺎ َﻋﻠﹶﻰ ﺍﻟﱠﻨﺎ ِﺭ َﻭَﺗ َﻮﱠﻓَﻨﺎ ُﻣ ْ‬
‫ﲔ * َﻭِﻟ ﹶﻜﺎﱠﻓ ِﺔ ﹶﺃ ْﻫ ِﻞ ﹾﺍ ِﻹ َﳝﺎ ِﻥ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﺴﺎ ِﻣ ِﻌ َ‬
‫ﺍﻟ ﱠ‬
‫ﲔ ) َﺗ ﱠﻢ (‬
‫ﺏ ﺍﹾﻟ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﷲ َﺭ ِّ‬
‫ﺤ ْﻤ ُﺪ ِ ِ‬
‫ﲔ ﻭَﺍﹾﻟ َ‬
‫ﻚ ﻳَﺎ ﹶﺃ ْﺭ َﺣ َﻢ ﺍﻟ ﱠﺮﺍ ِﺣ ِﻤ َ‬
‫ﲔ * ِﺑ َﺮ ْﺣ َﻤِﺘ َ‬
‫َﻋﱠﻨﺎ َﺷ ﱠﺮ ﺍﻟ ﱠﻈﺎِﻟ ِﻤ َ‬
‫ُﺩﻋَﺎ ُﺀ ﺍﻟﱠﺘ ْﻮﺣِﻴ ِﺪ‬
‫ﷲ ﻳَﺎ َﺭ ْﺣ َﻤﻦُ ﻳَﺎ َﺭﺣِﻴ ُﻢ ﻳَﺎ َﻋ ﹸﻔ ﱡﻮ ﻳَﺎ ﹶﻛ ِﺮﱘُ‬
‫ﺤ ﱠﻤﺪٌ َﺭﺳُﻮ ﹸﻝ ﺍ ِ‬
‫ﻳَﺎ ﺍﹶﷲ ﻳَﺎ ﺍﹶﷲ ﹶﻻ ِﺍﹶﻟ َﻪ ِﺍ ﱠﻻ ﺍﷲ ُﻣ َ‬
‫ﲔ ﺍﹶﻟ ﱠﻠ ُﻬ ﱠﻢ‬
‫ﺤَ‬
‫ﲏ ﺑِﺎﻟﺼﱠﺎِﻟ ِ‬
‫ﳊ ﹾﻘ ِ‬
‫ﺴ ِﻠﻤًﺎ ﻭﹶﺍ ِﹾ‬
‫ﲏ ُﻣ ْ‬
‫ﲔ َﺗ َﻮﱠﻓ ِ‬
‫ﲏ ﻳَﺎ ﹶﺍ ْﺭ َﺣ َﻢ ﺍﻟﺮﱠﺍ ِﺣ ِﻤ َ‬
‫ﻒ َﻋﻨﱢﻲ ﻭﺍ ْﺭ َﺣ ْﻤ ِ‬
‫ﻓﹶﺎ ْﻋ ُ‬
‫ﰐ ﻭ َﻷْﺑﻨَﺎﺋِﻲ‬
‫ﺕ َﺯ ْﻭ َﺟﺘِﻲ ﻭ َﻷ ْﺟﺪَﺍﺩِﻱ ﻭ َﺟﺪﱠﺍ ِ‬
‫ﰐ ﻭﻵﺑَﺎ ِﺀ ﻭﹸﺍ ﱠﻣﻬَﺎ ِ‬
‫ﱄ ﻭﻵﺑَﺎﺋِﻲ ﻭﹸﺃ ﱠﻣﻬَﺎ ِ‬
‫ﺍ ﹾﻏ ِﻔ ْﺮ ِ‬

‫ﰐ ﻭ ُﻷ ْﺳﺘَﺎﺫِﻱ َﻋ ْﺒ ِﺪ‬
‫ﱄ ﻭﺧَﺎ ﹶﻻ ِ‬
‫ﰐ ﻭ َﻷ ْﺧﻮَﺍ ِ‬
‫ﰐ ﻭ َﻷ ْﻋﻤَﺎﻣِﻲ ﻭ َﻋﻤﱠﺎ ِ‬
‫ﰐ ﻭﹶﺃ َﺧﻮَﺍ ِ‬
‫ﰐ ﻭ ِﻹ ْﺧ َﻮ ِ‬
‫ﻭَﺑﻨَﺎ ِ‬
‫ﷲ‬
‫ﺕ » َﺭ ْﺣ َﻤﺔﹸ ﺍ ِ‬
‫ﺕ ﹶﺍ ﹶﻻ ْﺣﻴَﺎ ِﺀ ِﻣ ْﻨ ُﻬ ْﻢ ﻭﹾﺍ ﹶﻻ ْﻣﻮَﺍ ِ‬
‫ﲔ ﻭﺍﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ‬
‫ﳊﻜِﻴ ِﻢ ﺍﹾﻵ ْﺭﻭَﺍﺳِﻲ ﻭِﻟ ﹾﻠﻤُ ْﺆ ِﻣِﻨ َ‬
‫ﹾﺍ ﹶ‬

‫ﲔ‬
‫ﺏ ﺍﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﷲ َﺭ ﱢ‬
‫ﳊ ْﻤ ُﺪ ِ ِ‬
‫ﲔ ﻭﹾﺍ ﹶ‬
‫ﻚ ﻳَﺎ ﹶﺍ ْﺭ َﺣ َﻢ ﺍﻟﺮﱠﺍ ِﺣ ِﻤ َ‬
‫ﲔ« ِﺑ َﺮ ْﺣ َﻤِﺘ َ‬
‫ﱃ َﻋ ﹶﻠ ْﻴ ِﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫َﺗﻌَﺎ ﹶ‬

‫ ‪- ٣٠‬‬‫ُﺩ َﻋﺎ ُﺀ ﹾﺍ ِﻻ ْﺳِﺘ ْﻐ ﹶﻔﺎ ِﺭ‬
‫ﺏ ِﺇﹶﻟ ْﻴ ِﻪ‬
‫ﳊ ﱠﻲ ﺍﹾﻟ ﹶﻘﻴﱡﻮ َﻡ ﻭﹶﺃﺗ ُﻮ ُ‬
‫ﷲ ﺍﹾﻟﻌَﻈِﻴ َﻢ ﺍﱠﻟﺬِﻱ ﹶﻻ ِﺍﹶﻟ َﻪ ِﺇ ﱠﻻ ﻫُ َﻮ ﹾﺍ ﹶ‬
‫ﹶﺍ ْﺳَﺘ ْﻐ ِﻔﺮُ ﺍ َ‬

‫‪- ٣١ -‬‬

‫ﺍﳊﻘﺎﺋﻖ‬
‫ﰲ‬
‫ﻗﺮﺍﺀﺓ ﻣﻮﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻧﺸﺌﺖ ﺳﻨﺔ ‪١٣٢٨‬‬
‫ﳎﻠﺔ ﻋﻠﻤﻴﺔ ﺩﻳﻨﻴﺔ ﺍﺧﻼﻗﻴﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ‬
‫)ﻟﺼﺎﺣﺐ ﺍﻣﺘﻴﺎﺯﻫﺎ(‬
‫ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻻﺳﻜﻨﺪﺭﺍﱐ‬

‫ﻗﺪ ﺍﻋﺘﲎ ﺑﻄﺒﻌﻪ ﻃﺒﻌﺔ ﺟﺪﻳﺪﺓ ﺑﺎﻷﻭﻓﺴﺖ‬
‫ﻣﻜﺘﺒﺔ ﺍﳊﻘﻴﻘﺔ‬

‫ﻳﻄﻠﺐ ﻣﻦ ﻣﻜﺘﺒﺔ ﺍﳊﻘﻴﻘﺔ ﺑﺸﺎﺭﻉ ﺩﺍﺭ ﺍﻟﺸﻔﻘﺔ ﺑﻔﺎﺗﺢ ‪ ٥٧‬ﺍﺳﺘﺎﻧﺒﻮﻝ‪-‬ﺗﺮﻛﻴﺎ‬

‫ ‪- ٣٢‬‬‫)ﺩﺣﺾ ﺍﻟﻔﻀﻮﻝ(‬
‫ﰲ ﺍﻟﺮ ّﺩ ﻋﻠﻰ ﻣﻦ ﺣﻈﺮ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻭﻻﺩﺓ ﺍﻟﺮﺳﻮﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺑﻘﻠﻢ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻼﻣﺔ ﺍﻻﺳﺘﺎﺫ ﺍﻟﺸﻴﺦ ﳏﻤّﺪ ﺍﻓﻨﺪﻱ ﺍﻟﻘﺎﲰﻲ ﺍﳊﻼﻕ‬
‫ﺑﺴــﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﻛﻔﻰ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺍﻭﱄ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﻓﺎ ﻭﺑﻌﺪ ﻓﻴﻘﻮﻝ ﺍﺿﻌﻒ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﳏﻤﺪ ﺍﺑﻦ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﻗﺎﺳﻢ ﺍﳊﻼﻕ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺸﻬﲑ ﺑﺎﻟﻘﺎﲰﻲ ﻗﺪ ﻭﺭﺩ ﻋﻠ ّﻲ ﻛﺘﺎﺏ‬
‫ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻋﻠﻰ ﻣﺸ ّﺮﻓﻬﺎ ﺍﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺎﻣﻀﺎﺀ ﻛﻞ ﻣﻦ ﺻﺎﺣﱯ ﺍﻟﻐﲑﺓ‬
‫ﻭﺍﳊﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻰ ﺍﺧﻮﺍﻬﻧﻤﺎ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻔﺎﺿﻠﲔ ﻭﺍﻻﺩﻳﺒﲔ ﺍﻟﻜﺎﻣﻠﲔ‬
‫ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﻋﻠﻲ ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺍﻣﻔﻮﺭﻱ ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻛﺮﱘ ﺍﷲ ﺍﳍﻨﺪﻱ ﻋﺎﻣﻠﻬﻤﺎ ﺍﷲ‬
‫ﺑﻠﻄﻔﻪ ﺍﳋﻔﻲ ﺁﻣﲔ ﻭﻣﻠﺨﺼﻪ ﺍﻬﻧﻤﺎ ﺍﻃﻠﻌﺎ ﻋﻠﻰ ﺭﺳﺎﻟﱵ ﺍﳌﻮﺳﻮﻣﺔ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻜﻼﻡ ﰲ‬
‫ﻭﺟﻮﺏ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﻣﻮﻟﺪ ﺍﳌﺼﻄﻔﻰ ﻭﻭﺿﻊ ﺍﻣﻪ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﳌﺪﺭﺟﺔ‬
‫ﰲ ﳎﻠﺔ )ﺍﳊﻘﺎﺋﻖ( ﺍﻟﻐﺮﺍﺀ ﰲ ﺍﳉﺰﺀ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺘﻠﻘﻴﺎﻫﺎ ﺑﺎﻟﻘﺒﻮﻝ‬
‫ﻭﺍﻻﺳﺘﺤﺴﺎﻥ ﺍﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻴﻬﻤﺎ ﺑﻜﻞ ﺍﺣﺴﺎﻥ ﺑﻴﺪ ﺍﻬﻧﺎ ﻛﻤﺎ ﻗﺎﻻ ﻋﺎﺭﻳﺔ ﻋﻦ ﺣﻜﻢ‬
‫ﺍﳌﺸﺒﻬﲔ ﻟﻠﻘﻴﺎﻡ ﺑﻔﻌﻞ ﳎﻮﺱ ﺍﳍﻨﺪ ﻋﺒﺪﺓ ﺍﻻﺻﻨﺎﻡ ﻓﺎﺳﺘﺤﺴﻦ ﻣﲏ ﻫﺬﺍﻥ ﺍﻟﻔﺎﺿﻼﻥ ﺍﻥ‬
‫ﺍﺣﺮﺭ ﺭﺳﺎﻟﺔ ﺗﻜﻮﻥ ﺫﻳﻼ ﻟﻠﺮﺳﺎﻟﺔ ﺍﻻﻭﱃ ﺗﺘﻀﻤﻦ ﺭﺩ ﺍﳉﻮﺍﺏ ﺍﻵﰐ ﻭﺑﻴﺎﻥ ﺣﻜﻢ ﺍﳌﺎﻧﻌﲔ‬
‫ﳍﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻇﻨﺎ ﻣﻨﻬﻤﺎ ﺍﱐ ﺍﻫﻞ ﻟﺬﻟﻚ ﻭﳑﻦ ﺳﻠﻚ ﻫﺎﺗﻴﻚ ﺍﳌﺴﺎﻟﻚ ﻭﻣﺎ ﺩﺭﻳﺎ ﺍﻬﻧﻤﺎ‬
‫ﺍﺳﺘﺴﻤﻨﺎ ﺫﺍ ﻭﺭﻡ ﻭﻧﻔﺨﺎ ﰲ ﻏﲑ ﺿﺮﻡ ﻭﻟﻜﻦ ﻟﻈﻨﻬﻤﺎ ﺍﳊﺴﻦ ﻬﺑﺬﺍ ﺍﻟﻌﺎﺟﺰ ﻛﻤﺎ ﻫﻮ‬
‫ﺷﺄﻬﻧﻤﺎ ﺍﻣﺘﺜﻠﺖ ﺍﻻﻣﺮ ﻭﺍﻗﺘﺤﻤﺖ ﺻﻌﻮﺑﺔ ﻫﺬﺍ ﺍﳋﻄﺮ ﻭﻗﺼﺪﺕ ﺫﻟﻚ ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﱐ‬
‫ﻟﺴﺖ ﻫﻨﺎﻟﻚ ﻭﲰﻴﺘﻬﺎ )ﺩﺣﺾ ﺍﻟﻔﻀﻮﻝ ﰲ ﺍﻟﺮ ّﺩ ﻋﻠﻰ ﻣﻦ ﺣﻈﺮ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻭﻻﺩﺓ‬
‫ﺍﻟﺮﺳﻮﻝ( ﺳﺎﺋﻼ ﻣﻨﻪ ﺗﻌﺎﱃ ﺍﻻﻋﺎﻧﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳍﺪﺍﻳﺔ ﻻﻗﻮﻡ ﻃﺮﻳﻖ ﺁﻣﲔ )ﺻﻮﺭﺓ ﺍﻟﺴﺆﺍﻝ(‬

‫ ‪- ٣٣‬‬‫ﺍﻟﺬﻱ ﻭﺭﺩ ﱄ ﻣﻦ ﺍﻟﻔﺎﺿﻠﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ‪.‬‬
‫ﻣﺎ ﻗﻮﻝ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻳﺪ ﺍﷲ ﻬﺑﻢ ﺍﻟﺪﻳﻦ ﻭﻗﻮﺍﻫﻢ ﻋﻠﻰ ﺍﺯﺍﺣﺔ ﺷﺒﻪ ﺍﳌﻠﺤﺪﻳﻦ‬
‫ﰲ ﻗﻮﻝ ﺭﺟﻞ ﺳﺌﻞ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﻨﺒﻮﻳﺔ )ﻓﺄﺟﺎﺏ( ﻭﻫﺬﺍ ﻧﺺ‬
‫ﻛﻼﻣﻪ‪ :‬ﻭﺍﻣﺎ ﺗﻮﺟﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻘﺪﻭﻡ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﺎﱂ‬
‫ﺍﻻﺭﻭﺍﺡ ﺍﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻴﻘﻮﻣﻮﻥ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻓﻬﺬﺍ ﺍﻳﻀﺎ ﻣﻦ ﲪﺎﻗﺎﻬﺗﻢ ﻻﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‬
‫ﻳﻘﺘﻀﻲ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﲢﻘﻖ ﻧﻔﺲ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻣﱴ ﺗﺘﻜﺮﺭ ﺍﻟﻮﻻﺩﺓ ﰲ ﻫﺬﻩ ﺍﻻﻳﺎﻡ ﻓﻬﺬﻩ‬
‫ﺍﻻﻋﺎﺩﺓ ﻟﻠﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﳑﺎﺛﻠﺔ ﺑﻔﻌﻞ ﳎﻮﺱ ﺍﳍﻨﺪ ﺣﻴﺚ ﺍﻬﻧﻢ ﻳﺄﺗﻮﻥ ﺑﻌﲔ ﺣﻜﺎﻳﺔ‬
‫ﻣﻌﺒﻮﺩﻫﻢ )ﻛﻨﻬﻴﺎ( ﺍﻭ ﳑﺎﺛﻠﺔ ﻟﻠﺮﻭﺍﻓﺾ ﺍﻟﺬﻳﻦ ﻳﻨﻘﻠﻮﻥ ﺷﻬﺎﺩﺓ ﺍﻫﻞ ﺍﻟﺒﻴﺖ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻢ‬
‫ﻛﻞ ﺳﻨﺔ )ﺍﻱ ﻓﻌﻠﻪ ﻭﻋﻤﻠﻪ( ﻓﻤﻌﺎﺫ ﺍﷲ ﺻﺎﺭ ﻫﺬﺍ ﺣﻜﺎﻳﺔ ﻟﻠﻮﻻﺩﺓ ﺍﳌﻨﻴﻔﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﻫﺬﻩ‬
‫ﺍﳊﺮﻛﺔ ﺑﻼ ﺷﻚ ﻭﺷﺒﻬﺔ ﺣﺮﻳﺔ ﺑﺎﻟﻠﻮﻡ ﻭﺍﳊﺮﻣﺔ ﻭﺍﻟﻔﺴﻖ ﺑﻞ ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﻳﺰﻳﺪ ﻋﻠﻰ ﻓﻌﻞ‬
‫ﺍﻭﻟﺌﻚ ﻓﺎﻬﻧﻢ ﻳﻔﻌﻠﻮﻧﻪ ﰲ ﻛﻞ ﻋﺎﻡ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻫﺆﻻﺀ ﻳﻔﻌﻠﻮﻥ ﻫﺬﻩ ﺍﳌﺰﺧﺮﻓﺎﺕ ﺍﻟﻔﺮﺿﻴﺔ‬
‫ﻣﱴ ﺷﺎﺅﺍ ﻭﻟﻴﺲ ﳍﺬﺍ ﻧﻈﲑ ﰲ ﺍﻟﺸﺮﻉ ﺑﺎﻥ ﻳﻔﺮﺽ ﺍﻣﺮ ﻭﻳﻌﺎﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻫﻮ‬
‫ﳏﺮﻡ ﺷﺮﻋﺎ ﺍﻧﺘﻬﻰ ‪ -‬ﻓﻬﻞ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺻﺤﻴﺢ ﺍﻡ ﻻ ﺍﻓﻴﺪﻭﻧﺎ ﻣﺄﺟﻮﺭﻳﻦ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺪ ﺟﺎﺀ ﲝﺎﺷﻴﺔ ﺻﺤﻴﻔﺔ ﺍﻟﺴﺆﺍﻝ ﻣﺎ ﻧﺼﻪ‪ :‬ﺍﻧﻪ ﺍﺫﺍ ﺟﺎﺀ ﻳﻮﻡ ﻭﻻﺩﺓ ﻣﻌﺒﻮﺩﻫﻢ‬
‫ﺍﳌﺬﻛﻮﺭ ﻳﺄﺗﻮﻥ ﺑﺎﻣﺮﺃﺓ ﺣﺎﻣﻞ ﻣﺘﻢ ﰒ ﻫﻲ ﲢﺎﻛﻲ ﺍﻣﺮﺃﺓ ﻋﻨﺪ ﺍﻟﻮﺿﻊ ﻓﺘﺄﻥ ﺃﻧﻴﻨﺎ ﻭﺗﻠﺘﻮﻱ‬
‫ﺣﻴﻨﺎ ﻓﺤﻴﻨﺎ ﰒ ﻳﺴﺘﺨﺮﺟﻮﻥ ﻣﻦ ﲢﺘﻬﺎ ﺻﻮﺭﺓ ﻭﻟﺪ ﻭﻳﺮﻗﺼﻮﻥ ﻭﻳﻠﻌﺒﻮﻥ ﻭﻳﺼﻔﻘﻮﻥ‬
‫ﻭﻳﺰﻣﺮﻭﻥ ﺍﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﻼﻋﺒﻬﻢ ﺍﳋﺒﻴﺜﺔ ﺍﻧﺘﻬﻰ‬
‫ﻫﺬﺍ ﻣﻠﺨﺺ ﻋﺒﺎﺭﺓ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﻘﺪﻡ‪ :‬ﻗﻠﺖ ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻛﻤﺎ ﺗﺮﻯ ﺍﳕﺎ ﻭﺭﺩ‬
‫ﲝﺴﺐ ﺍﻭﺿﺎﻉ ﺍﳌﺒﺘﺪﻋﺔ ﻣﻦ ﺍﻻﺧﺘﻼﻕ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻻﻟﻘﺎﺀ ﺍﻟﺸﺒﻪ ﻋﻠﻰ ﺿﻌﻔﺎﺀ ﺍﻟﻌﻘﻮﻝ‬
‫ﻓﻠﻴﺘﻨﺒﻪ ﻟﻪ ﻻﻥ ﲨﻴﻊ ﻣﺎ ﲣﺮﺹ ﺑﻪ ﻣﻦ ﺍﻭﻝ ﻛﻼﻣﻪ ﺍﱃ ﺁﺧﺮﻩ ﻣﺰﻳﻒ ﻳﻜﺬﺑﻪ ﺍﳊﺲ ﻭﺍﻟﻌﻴﺎﻥ‬
‫ﻭﱂ ﻳﱰﻝ ﺍﷲ ﺑﻪ ﻣﻦ ﺳﻠﻄﺎﻥ ﻭﻛﺎﻥ ﺍﻟﻼﺋﻖ ﻋﺪﻡ ﺍﳉﻮﺍﺏ ﻋﻨﻪ ﻟﺒﺪﺍﻫﺔ ﺑﻄﻼﻧﻪ ﺍ ﹼﻻ ﺍﻧﻨﺎ‬
‫ﳔﺸﻰ ﻣﻦ ﻇﻨﻪ ﻭﻇﻦ ﺍﻣﺜﺎﻟﻪ ﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺭﺩ ﻛﻠﻤﺎﺗﻪ ﻭﺩﺣﺾ ﺷﺒﻬﺎﺗﻪ‬
‫ﻭﻟﺌﻼ ﻳﻨﺨﺪﻉ ﻬﺑﺎ ﺍﳉﻬﻼﺀ ﻭﳓﻮﻫﻢ ﻭﻫﻮ ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻐﺎﻟﻄﺎﺕ ﻭﺍﳌﺸﺎﻏﺒﺎﺕ ﺗﻄﻮﻳﻞ‬

‫ ‪- ٣٤‬‬‫ﺴﺒُﻪُ ﺍﻟ ﱠﻈﻤْﺂ ﹸﻥ ﻣَﺂ ًﺀ * ﺍﻟﻨﻮﺭ‪ (٣٩ :‬ﻭﻟﻨﺘﻜﻠﻢ‬
‫ﺤَ‬
‫ﺏ ِﺑﻘِﻴ َﻌ ٍﺔ َﻳ ْ‬
‫ﺴﺮَﺍ ٍ‬
‫ﻣﻦ ﻏﲑ ﻃﺎﺋﻞ ﺑﻞ ﻫﻮ ) ﹶﻛ َ‬
‫ﲝﺴﺐ ﺍﻟﻌﺠﺰ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺑﻜﻼﻡ ﻳﺴﻠﻤﻪ ﺫﻭﻭ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻻﻟﺒﺎﺏ ﻓﻨﻘﻮﻝ‪ :‬ﺍﻣﺎ ﻛﻮﻥ‬
‫ﺍﻟﻘﻴﺎﻡ ﻟﻠﺘﻌﻈﻴﻢ ﻭﻛﻮﻥ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﺟﺒﺎ ﻓﻘﺪ ﺑﺴﻄﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺭﺳﺎﻟﺘﻨﺎ ﺍﳌﺘﻘﺪﻣﺔ‬
‫ﻓﻠﲑﺍﺟﻌﻬﺎ ﻣﻦ ﺍﺭﺍﺩ )ﻭﺍﻣﺎ ﻗﻮﻝ ﻫﺬﺍ ﺍﳌﻔﺘﺮﻱ ﻭﺍﻣﺎ ﺗﻮﺟﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺍﱁ( ﻓﻜﻼﻡ ﳐﺘﻠﻖ ﻣﻨﻪ ﺍﻭ‬
‫ﻣﻦ ﺑﻌﺾ ﺍﳉﻬﻼﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻘﻠﻮﻥ ﺍﳊﺠﺞ ﻭﺍﻟﱪﺍﻫﲔ ﻭﻻ ﳝﻴﺰﻭﻥ ﺑﲔ ﺍﻟﻐﺚ ﻭﺍﻟﺴﻤﲔ‬
‫ﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﺳﻮﺀ ﻇﻨﻪ ﺑﺎﳌﺴﻠﻤﲔ ﻭﺣﺴﺪﻩ ﻟﺮﺳﻮﻝ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ‬
‫ﺍﺧﺘﻼﻗﻪ ﻫﺬﺍ ﻣﻦ ﻭﺟﻬﲔ )ﺍﻻﻭﻝ( ﺍﻧﻪ ﻟﻴﺲ ﳌﺎ ﺍﺩﻋﺎﻩ ﻣﻦ ﻗﺪﻭﻡ ﺭﻭﺣﻪ ﺍﺻﻞ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﻭﻻ ﺳﻨﺔ ﻭﻻ ﺍﲨﺎﻉ ﻭﻻ ﻣﻦ ﺣﺠﺔ ﻋﻘﻞ ﻭﱂ ﻳﺆﺛﺮ ﻋﻦ ﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻭﻻ‬
‫ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﻭﻻ ﻋﻦ ﺍﺣﺪ ﻣﻦ ﺍﻻﺋﻤﺔ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﻭﻻ ﻏﲑﻫﻢ ﻭﱂ ﻳﺮ ﻟﻪ ﺍﺛﺮ ﰲ‬
‫ﺍﻟﺼﺤﺎﺡ ﻭﻻ ﻏﲑﻫﺎ ﻭﻣﺎ ﻛﺎﻥ ﻫﻜﺬﺍ ﻓﻬﻮ ﰲ ﻏﺎﻳﺔ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳊﻖ ﻗﺎﻝ ﺗﻌﺎﱃ‬

‫ﲔ * ﺍﻟﺒﻘﺮﺓ‪ (١١١ :‬ﻭﺍﺫﺍ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺑﺴﻠﻄﺎﻥ‬
‫) ﹸﻗ ﹾﻞ ﻫَﺎﺗُﻮﺍ ُﺑ ْﺮﻫَﺎَﻧﻜﹸ ْﻢ ِﺍ ﹾﻥ ﹸﻛ ْﻨُﺘ ْﻢ ﺻَﺎ ِﺩ ِﻗ َ‬
‫ﺑﲔ ﻣﻦ ﺍﷲ ﻭﻫﻮ ﻣﺎ ﺍﻧﺰﻟﻪ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺻﺎﺣﺒﻪ ﻣﺘﺒﻌﺎ ﳍﻮﺍﻩ‬

‫ﻚ ﻫُ َﻮ‬
‫ﻀﻠﱡﻮ ﹶﻥ ِﺑﹶﺎ ْﻫﻮَﺁِﺋ ِﻬ ْﻢ ِﺑ َﻐ ْﻴ ِﺮ َِﻋ ﹾﻠ ٍﻢ ِﺍ ﱠﻥ َﺭﱠﺑ َ‬
‫ﺑﻐﲑ ﻫﺪﻯ ﻣﻦ ﺍﷲ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭِﺍ ﱠﻥ ﹶﻛِﺜﲑًﺍ ﹶﻟُﻴ ِ‬

‫ﹶﺍ ْﻋ ﹶﻠﻢُ ﺑِﺎﹾﻟ ُﻤ ْﻌَﺘﺪِﻳ َﻦ * ﺍﻻﻧﻌﺎﻡ‪ (١١٩ :‬ﻗﺎﻝ ﺑﻌﺾ ﺍﻻﻓﺎﺿﻞ ﻣﺎ ﺑﻌﻀﻪ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺍﺧﱪ ﺍﻥ ﻫﺬﻩ ﺍﻻﻣﺔ ﺗﺘﺒﻊ ﺳﻨﻦ ﻣﻦ ﻗﺒﻠﻬﺎ ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ ﺣﱴ ﻟﻮ‬
‫ﺩﺧﻠﻮﺍ ﺟﺤﺮ ﺿﺐ ﻟﺪﺧﻠﻮﻩ ﻭﺟﺐ ﺍﻥ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﻣﻦ ﻳﻐﲑ ﻣﻌﲎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻤﺎ‬
‫ﺍﺧﱪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻳﺘﺒﻊ ﻫﻮﺍﻩ ﺑﻐﲑ ﻋﻠﻢ ﻭﻳﺒﺘﺪﻉ ﰲ ﺍﻟﺪﻳﻦ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻛﻤﺎ ﻭﻗﻊ ﻟﻼﻣﻢ‬
‫ﺍﻟﺴﺎﻟﻔﺔ ﺍﺫ ﻫﺬﺍ ﻣﻦ ﺑﻌﺾ ﺍﺳﺒﺎﺏ ﺗﻐﻴﲑ ﺍﳌﻠﻞ ﺍﳌﺎﺿﻴﺔ ﺑﻌﺪ ﻣﻮﺕ ﺍﻧﺒﻴﺎﺋﻬﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﳏﻔﻮﻅ ﲝﻔﻆ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻭﻋﻨﺎﻳﺘﻪ ﻣﻦ ﺍﻧﺘﺤﺎﻝ ﻛﻞ ﻣﺒﻄﻞ‬
‫ﻭﺗﺄﻭﻳﻞ ﻛﻞ ﺟﺎﻫﻞ ﻭﻻ ﻳﺰﺍﻝ ﻓﻴﻪ ﻃﺎﺋﻔﺔ ﻗﺎﺋﻤﺔ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﺍﳊﻖ ﻓﻠﻢ ﻳﻨﻠﻪ ﻣﺎ ﻧﺎﻝ ﻏﲑﻩ‬
‫ﻣﻦ ﺍﻻﺩﻳﺎﻥ ﻣﻦ ﲢﺮﻳﻒ ﻛﺘﺒﻬﺎ ﻭﺗﻐﻴﲑ ﺷﺮﺍﺋﻌﻬﺎ ﻣﻄﻠﻘﺎ ﺍﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﻋﻠﻤﺖ ﺍﻥ ﻛﻞ‬
‫ﺍﻟﺪﻋﺎﻭﻱ ﺍﻟﱵ ﺍﺩﻋﺎﻫﺎ ﲪﺎﻗﺎﺕ ﻭﻣﻜﺎﺑﺮﺍﺕ ﺑﻼ ﺑﺮﻫﺎﻥ ﺑﻞ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻮﺍﺿﺢ ﻋﻠﻰ ﺑﻄﻼﻧﻪ‬
‫ﺍﻟﺪﺍﻓﻊ ﳌﺎ ﺧﺮﺹ ﺑﻪ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻣﺎ ﻣﻦ ﻣﺴﻠﻢ ﻳﺴﻠﻢ ﻋﻠ ّﻰ ﺍ ﹼﻻ ﺭ ّﺩ ﺍﷲ‬

‫ ‪- ٣٥‬‬‫ﻋﻠ ّﻲ ﺭﻭﺣﻲ ﻓﺄﺭ ّﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺭﻭﺍﻩ ﺍﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺍﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‬
‫ﺍﳌﻨﺎﻭﻱ ﻭﺍﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﺍﻧﺘﻬﻰ‬
‫ﻓﺄﻓﺼﺢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺗﺮﺩ ﺍﱃ ﺟﺴﺪﻩ ﺍﻟﺸﺮﻳﻒ ﻋﻨﺪ‬
‫ﺳﻼﻡ ﻣﻦ ﻳﺴﻠﻢ ﻋﻠﻴﻪ ﻟﲑﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻦ ﻟﻮﺍﺯﻡ ﻫﺬﺍ ﺍﻟﺮﺩ ﺭﺟﻮﻉ ﺍﳊﺲ ﻭﺍﳊﺮﻛﺔ‬
‫ﺍﻻﺭﺍﺩﻳﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﺟﻠﻲ ﻋﻠﻰ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻲ ﰲ ﻗﱪﻩ‬
‫ﺍﻟﺸﺮﻳﻒ ﻭﺍﻥ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻻ ﺗﻔﺎﺭﻕ ﺟﺴﻤﻪ ﺍﻟﺸﺮﻳﻒ ﺍﺑﺪ ﺍﻵﺑﺪﻳﻦ ﺣﻴﺚ ﻻ ﳜﻠﻮ‬
‫ﺴِﻠّﻢ ﻋﻠﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﻠﻤﺎ ﺫﻛﺮ ﻓﻜﻼﻣﻪ ﻫﺬﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺍﻟﻜﻮﻥ ﻣﻦ ﻣ َ‬
‫ﻭﺳﻠﻢ ﻫﻮ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﻛﻞ ﻛﻼﻡ ﻓﻠﻴﺘﺄﻣﻞ ﻗﻠﺖ ﻭﺍﻻﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻛﺬﻟﻚ ﺃﻱ ﺍﺣﻴﺎﺀ ﰲ ﻗﺒﻮﺭﻫﻢ ﻛﻤﺎ ﻫﻮ ﺛﺎﺑﺖ ﺍﻳﻀﺎ )ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ( ﺍﻥ ﺍﻟﺴﺎﺋﻞ ﱂ ﻳﺴﺄﻝ‬
‫ﺍﻻ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﺿﻊ ﻓﻘﻂ ﻛﻤﺎ ﺭﺃﻳﺖ ﻭﱂ ﻳﺘﻌﺮﺽ ﻟﺬﻛﺮ ﺍﻟﻘﺪﻭﻡ ﺑﺘﺎﺗًﺎ ﻛﻤﺎ‬
‫ﻏﺎﻟﻂ ﺑﻪ ﻫﺬﺍ ﺍﺠﻤﻟﻴﺐ ﺍﻻﻓﺎﻙ ﻓﺘﺒﲔ ﺑﺬﻟﻚ ﺍﻓﺘﺮﺍﺅﻩ ﻭﻛﺬﺑﻪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺍﺧﺮﺟﻪ ﺍﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺷﻖ ﺣﺪﻳﺚ ﻟﻪ ﻣﺎ ﻟﻔﻈﻪ )ﻭﺍﻳﺎﻛﻢ ﻭﺍﻟﻜﺬﺏ ﻓﺈﻥ ﺍﻟﻜﺬﺏ ﻳﻬﺪﻱ ﺍﱃ‬

‫ﺍﻟﻔﺠﻮﺭ ﻭﺍﻥ ﺍﻟﻔﺠﻮﺭ ﻳﻬﺪﻱ ﺍﱃ ﺍﻟﻨﺎﺭ ﻭﻣﺎ ﻳﺰﺍﻝ ﺍﻟﻌﺒﺪ ﻳﻜﺬﺏ ﻭﻳﺘﺤﺮﻱ ﺍﻟﻜﺬﺏ ﺣﱴ‬
‫ﻳﻜﺘﺐ ﻋﻨﺪ ﺍﷲ ﻛﺬﺍﺑﺎ( ﻭﺍﻟﺒﺨﺎﺭﻱ ﺭﺃﻳﺖ ﺍﻟﻠﻴﻠﺔ ﺭﺟﻠﲔ ﺍﺗﻴﺎﱐ ﻓﻘﺎﻻ ﱄ ﺍﻟﺬﻱ ﺭﺃﻳﺘﻪ ﻳﺸﻖ‬
‫ﺷﺪﻗﻴﻪ ﻓﻜﺬﺍﺏ ﻳﻜﺬﺏ ﺍﻟﻜﺬﺑﺔ ﲢﻤﻞ ﻋﻨﻪ ﺣﱴ ﺗﺒﻠﻎ ﺍﻵﻓﺎﻕ ﻓﻴﺼﻨﻊ ﺑﻪ ﺫﻟﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻭﺍﻟﺸﻴﺨﺎﻥ )ﺁﻳﺔ ﺍﳌﻨﺎﻓﻖ ﺛﻼﺙ ﺍﺫﺍ ﺣﺪﺙ ﻛﺬﺏ ﻭﺍﺫﺍ ﻭﻋﺪ ﺍﺧﻠﻒ ﻭﺍﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ(‬

‫ﻭﺯﺍﺩ ﻣﺴﻠﻢ ﰲ ﺭﻭﺍﻳﺔ )ﻭﺍﻥ ﺻﺎﻡ ﻭﺻﻠﻰ ﻭﺯﻋﻢ ﺍﻧﻪ ﻣﺴﻠﻢ( ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﱄ ﺣﻴﻠﺔ ﻓﻴﻤﻦ ﻳﻨﻢ * ﻭﻟﻴﺲ ﰲ ﺍﻟﻜﺬﺍﺏ ﺣﻴﻠﻪ‬
‫ﻣﻦ ﻛﺎﻥ ﳜﻠﻖ ﻣﺎ ﻳﻘﻮ * ﻝ ﻓﺤﻴﻠﱵ ﻓﻴﻪ ﻗﻠﻴﻠﻪ‬
‫ﻓﻠﻴﺘﺄﻣﻞ )ﻗﻮﻟﻪ ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﻘﺘﻀﻲ ﺍﱁ( ﻗﻠﺖ ﻫﺬﺍ ﻧﻈﲑ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﺍﻻﺧﺘﻼﻕ‬
‫ﺣﻴﺚ ﺍﻧﻨﺎ ﱂ ﻧﻌﻠﻞ ﺍﻟﻘﻴﺎﻡ ﺍﳌﺬﻛﻮﺭ ﺑﻘﺪﻭﻡ ﺭﻭﺣﻪ ﻛﻤﺎ ﻣﺮ ﺗﺰﻳﻴﻔﻪ ﻭﻻ ﺑﻨﻔﺲ ﺍﻟﻮﻻﺩﺓ ﻛﻤﺎ‬
‫ﻏﺎﻟﻂ ﺑﻪ ﻫﻬﻨﺎ ﺑﻞ ﻋﻠﻠﻨﺎﻩ ﺑﺄﻧﻪ ﻗﺪ ﺻﺎﺭ ﰲ ﻫﺬﻩ ﺍﻻﺯﻣﺎﻥ ﻣﻦ ﺷﻌﺎﺭ ﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﻌﺪ‬

‫ ‪- ٣٦‬‬‫ﺗﺮﻛﻪ ﻬﺗﺎﻭﻧﺎ ﺑﻞ ﺍﺳﺘﺨﻔﺎﻓﺎ ﺑﻪ ﻭﺭﻏﺒﺔ ﻋﻨﻪ ﺣﱴ ﺻﺎﺭ ﺍﻟﺘﻌﻈﻴﻢ ﺍﳌﺬﻛﻮﺭ ﻬﺑﺬﻩ ﺍﻟﻘﻴﻮﺩ ﻭﺍﺟﺒﺎ‬
‫ﻓﻴﻜﻮﻥ ﺍﻟﻘﻴﺎﻡ ﻭﺍﺟﺒﺎ ﺣﻴﻨﺌﺬ ﻟﺬﻟﻚ ﻛﻤﺎ ﺍﻭﺿﺤﻨﺎﻩ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻫﺎ ﻓﺎﺣﻔﻈﻪ‬
‫)ﻗﻮﻟﻪ ﻓﻬﺬﻩ ﺍﻻﻋﺎﺩﺓ ﻟﻠﻮﻻﺩﺓ ﺍﱁ( ﻗﻠﺖ ﻣﻦ ﻭﻗﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻨﺘﺤﻠﺔ ﺍﻳﻀﺎ‬
‫ﻭﺟﺪﻫﺎ ﻛﻠﻬﺎ ﲪﺎﻗﺎﺕ ﻭﻣﻜﺎﺑﺮﺍﺕ ﺑﻼ ﺑﺮﻫﺎﻥ ﻛﻤﺎ ﻣﺮ ﺑﻞ ﻫﻲ ﺧﺎﺭﺟﺔ ﻋﻦ ﺩﻳﻦ ﺍﻻﺳﻼﻡ‬
‫ﳏﺮﻣﺔ ﻓﻴﻪ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻗﺎﺩﺭ ﺍﻧﻜﺎﺭﻫﺎ ﻭﺍﺯﺍﻟﺔ ﺷﺒﻬﻬﺎ ﺑﺎﻟﻘﻠﻢ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﻴﺪ‬
‫ﻭﺍﻟﻠﺴﺎﻥ ﻟﻴﻜﻮﻥ ﻣﻦ ﲨﻠﺔ ﺍﳌﺮﺍﺩﻳﻦ ﺑﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳛﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻛﻞ‬
‫ﺧﻠﻖ ﻋﺪﻭ ﻟﻪ ﻳﻨﻔﻮﻥ ﻋﻨﻪ ﲢﺮﻳﻒ ﺍﻟﻐﺎﻟﲔ ﻭﺍﻧﺘﺤﺎﻝ ﺍﳌﺒﻄﻠﲔ ﻭﺗﺄﻭﻳﻞ ﺍﳉﺎﻫﻠﲔ ﺍﻭ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻭﺫﻟﻚ ﻣﻦ ﺍﻋﻈﻢ ﻣﺎ ﺍﻭﺟﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻻﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﲝﺠﺔ‬
‫ﻭﺍﺿﺤﺔ ﺗﺪﺣﺾ ﺩﻋﻮﻯ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﲪﻖ ﺍﻻﺧﺮﻕ ﺍﻟﺬﻱ ﱂ ﻳﻨﺴﺞ ﻧﺎﺳﺞ ﻋﻠﻰ ﻣﺜﺎﻟﻪ ﻭﱂ‬
‫ﻳﺴﻠﻚ ﺳﺎﻟﻚ ﻋﻠﻰ ﻣﻨﻬﺎﺟﻪ ﻭﻫﻮ ﻛﺄﻣﺜﺎﻟﻪ ﳑﻦ ﺍﻋﻤﻰ ﺍﷲ ﻗﻠﺒﻪ ﺣﱴ ﺭﺃﻯ ﺍﻟﻈﻠﻤﺔ ﻧﻮﺭﺍ‬
‫ﻚ‬
‫ﷲ َﺷ ْﻴﺌﹰﺎ ﺍﹸﻭﹶﻟِﺌ َ‬
‫ﻚ ﹶﻟﻪُ ِﻣ َﻦ ﺍ ِ‬
‫ﷲ ِﻓ ْﺘَﻨَﺘﻪُ ﹶﻓ ﹶﻠ ْﻦ َﺗ ْﻤ ِﻠ َ‬
‫ﻭﺍﻟﻨﻮﺭ ﻇﻠﻤﺔ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) َﻭ َﻣ ْﻦ ﻳُ ِﺮ ِﺩ ﺍ ُ‬

‫ﷲ ﹶﺍ ﹾﻥ ُﻳ ﹶﻄ ِّﻬ َﺮ ﹸﻗﻠﹸﻮَﺑ ُﻬ ْﻢ * ﺍﳌﺎﺋﺪﺓ‪.(٤١ :‬‬
‫ﺍﱠﻟﺬِﻳ َﻦ ﹶﻟ ْﻢ ﻳُ ِﺮ ِﺩ ﺍ ُ‬

‫ﻭﻗﺪ ﺷﺒﻪ ﻫﺬﺍ ﺍﻻﲪﻖ ﻓﻌﻞ ﺍﻻﺳﻼﻡ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻟﺘﻼﻭﺓ ﻗﺼﺔ ﻣﻮﻟﺪ ﻧﺒﻴﻬﻢ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻻﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﻳﻮﻡ ﺍﺟﺘﻤﺎﻋﻬﻢ ﳌﺜﻞ ﻭﻻﺩﺓ‬
‫ﺍﳍﻬﻢ ﻣﻦ ﺍﳌﻜﻔﺮﺍﺕ ﻛﻤﺎ ﺳﻠﻒ ﻭﻟﻨﺬﻛﺮ ﻫﻬﻨﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺧﺘﺼﺎﺭ ﻛﻼ ﻣﻦ ﺍﳌﻮﻟﺪﻳﻦ‬
‫ﻭﻣﺎ ﻳﻔﻌﻞ ﻓﻴﻬﻤﺎ ﻟﻴﺘﺒﲔ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻔﻌﻠﲔ ﻭﻳﻈﻬﺮ ﺍﻟﺒﻮﻥ ﺍﻟﺒﻌﻴﺪ ﺑﲔ ﺍﻻﺟﺘﻤﺎﻋﲔ‬
‫ﺍﻣﺎ ﻓﻌﻞ ﺍﺠﻤﻟﻮﺱ ﻓﻜﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﺗﻴﺎﻬﻧﻢ ﺑﺎﻣﺮﺃﺓ ﺣﺎﻣﻞ ﺣﻴﻠﺔ ﻓﺘﻀﻊ ﺻﻮﺭﺓ ﻭﻟﺪ ﻓﻴﺆﺧﺬ ﻣﻦ‬
‫ﲢﺘﻬﺎ ﻭﻳﺮﻗﺺ ﻟﻪ ﺍﱁ ﻫﺬﺍ ﻫﻮ ﻓﻌﻠﻬﻢ ﳌﺜﻞ ﻭﻻﺩﺓ ﺇﳍﻬﻢ ﺑﺰﻋﻤﻬﻢ ﻭﺍﻧﺖ ﺗﻌﻠﻢ ﺍﻥ ﻫﺬﺍ‬
‫ﺍﻟﻔﻌﻞ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﳏﻈﻮﺭﺍﺕ ﻭﳏﺮﻣﺎﺕ ﺑﻞ ﻋﻠﻰ ﻣﻜﻔﺮﺍﺕ ﻻ ﲣﻔﻰ ﻣﻨﻬﺎ ﺍﺛﺒﺎﻬﺗﻢ ﻹﻟﻪ‬
‫ﺑﺎﻃﻞ ﻭﻣﻨﻬﺎ ﺍﺗﻴﺎﻬﻧﻢ ﺑﺎﻣﺮﺃﺓ ﺣﺎﻣﻞ ﻛﺬﺑﺎ ﻭﻬﺑﺘﺎﻧﺎ ﲢﺎﻛﻲ ﺍﻣﺮﺃﺓ ﻋﻨﺪ ﻭﺿﻌﻬﺎ ﻣﻦ ﺍﻧﲔ ﻭﻏﲑﻩ‬
‫ﻛﻤﺎ ﻣﺮ ﻭﻣﻨﻬﺎ ﺍﺳﺘﺨﺮﺍﺝ ﻭﻟﺪ ﻣﻦ ﲢﺘﻬﺎ ﳑﺎﺛﻞ ﻹﳍﻬﻢ ﻭﻣﻌﺒﻮﺩﻫﻢ ﺑﺰﻋﻤﻬﻢ ﻭﻣﻨﻬﺎ‬
‫ﺭﻗﺼﻬﻢ ﻭﻟﻌﺒﻬﻢ ﺍﱁ ﻫﺬﻩ ﻫﻲ ﺍﻋﻤﺎﳍﻢ ﻛﻞ ﺳﻨﺔ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻟﻠﻮﻻﺩﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻭﺍﻣﺎ‬
‫ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻣﻮﻟﺪ ﺳﻴﺪ ﺍﳋﻠﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺒﺴﻮﻁ ﰲ ﺭﺳﺎﻟﺘﻨﺎ ﺍﳌﺎﺭ‬

‫ ‪- ٣٧‬‬‫ﺫﻛﺮﻫﺎ ﻓﻠﻨﺮﺍﺟﻊ ﻭﻟﻨﻨﻘﻞ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻧﺰﺭًﺍ ﳌﻨﺎﺳﺒﺔ ﺍﳌﻘﺎﺑﻠﺔ ﻓﻨﻘﻮﻝ ﻗﺎﻝ ﰲ ﻣﻮﺍﻛﺐ ﺍﻟﺮﺑﻴﻊ ﰲ‬
‫ﻣﻮﻟﺪ ﺍﻟﺸﻔﻴﻊ ﺍﺛﻨﺎﺀ ﻛﻼﻡ ﻟﻪ ﻣﺎ ﻟﻔﻈﻪ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺑﺎﻣﺮ ﺍﳌﻮﻟﺪ ﻟﻴﻠﺘﻪ ﺍﻭ ﻳﻮﻣﻪ‬
‫ﲝﻴﺚ ﻳﻘﻊ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻻﺣﺴﺎﻥ ﻟﻠﻔﻘﺮﺍﺀ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻟﺬﻛﺮ ﻭﺍﻧﺸﺎﺩ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺮﺍﺀﺓ ﻗﺼﺔ ﺍﳌﻮﻟﺪ‬
‫ﺍﻟﺸﺮﻳﻒ ﻭﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﻛﺮﺍﻣﺎﺗﻪ ﻭﻣﻌﺠﺰﺍﺗﻪ ﺍﱃ ﺍﻥ ﻗﺎﻝ ﻭﺍﻭﻝ ﻣﻦ ﺍﺣﺪﺛﻪ ﺍﳌﻠﻚ‬
‫ﺍﳌﻈﻔﺮ ﺻﺎﺣﺐ ﺍﺭﺑﻞ ﻓﺎﻗﺮﻩ ﻋﻠﻴﻪ ﺍﻓﺎﺿﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻋﺎﻣﺔ ﺍﻟﺼﻠﺤﺎﺀ ﺍﱁ ﻓﺘﺒﲔ ﻣﻦ ﻗﻮﻟﻪ‬
‫ﻓﺎﻗﺮﻩ ﺍﱁ ﺍﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻊ ﻛﻮﻧﻪ ﻓﻌﻼ ﻣﺴﺘﺤﺴﻨﺎ ﻭﻃﺎﻋﺔ ﻋﻈﻴﻤﺔ ﺻﺎﺭ ﳎﻤﻌﺎ ﻋﻠﻴﻪ ﺣﱴ‬
‫ﺍﱃ ﺍﻵﻥ ﺑﻞ ﺍﱃ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻓﻠﻴﺘﺄﻣﻞ ﻭﻗﻮﻟﻪ ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﺍﻭ ﻳﻮﻣﻪ ﻫﻮ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﻭﱂ ﺗﺰﻝ ﻗﺮﺍﺀﺗﻪ ﻣﺘﻮﺍﻟﻴﺔ ﻣﺘﺘﺎﺑﻌﺔ ﺍﱃ ﺁﺧﺮ ﺍﻟﺸﻬﺮ‬
‫ﺍﳌﺬﻛﻮﺭ ﻭﺑﻌﺪﻩ ﺍﱃ ﺁﺧﺮ ﺍﻟﺴﻨﺔ ﺍﳕﺎ ﻳﻘﺮﺃ ﻋﻨﺪ ﺣﺎﺩﺙ ﺳﺮﻭﺭ ﻭﳓﻮﻩ ﻣﻦ ﻛﻞ ﻧﻌﻤﺔ ﺍﻧﻌﻢ‬
‫ﺍﷲ ﻬﺑﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻻﻣﺔ ﻭﻳﺘﻜﺮﺭ ﺑﺘﻜﺮﺭ ﺫﻟﻚ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻭﱂ ﺗﺰﻝ ﻫﺬﻩ ﺍﻋﻤﺎﳍﻢ‬
‫ﻛﻠﻤﺎ ﺍﺟﺘﻤﻌﻮﺍ ﻟﻘﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﻛﺬﻟﻚ ﺍﱃ ﺍﻥ ﻳﺮﺙ ﺍﷲ ﺍﻻﺭﺽ ﻭﻣﻦ‬
‫ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﻭﰲ ﺍﺛﻨﺎﺀ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺼﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﺮﺍﺭﺍ ﻣﻊ ﺍﻧﺎﺷﻴﺪ ﻣﺘﻌﺪﺩﺓ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻣﺪﺣﻪ ﻭﺣﺴﻦ ﺳﲑﺗﻪ ﺍﱁ ﰒ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﺿﻊ‬
‫ﻭﺍﻟﻮﻻﺩﺓ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻡ ﺍﳊﻀﻮﺭ ﲨﻴﻌﺎ ﻋﻠﻰ ﺍﻗﺪﺍﻣﻬﻢ ﺑﻐﺎﻳﺔ ﺍﻻﺩﺏ‬
‫ﻭﺍﻻﺣﺘﺮﺍﻡ ﺗﻌﻈﻴﻤﺎ ﳌﻘﺎﻣﻪ ﺍﻟﺸﺮﻳﻒ ﻭﳏﺒﺔ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻜﺮﺭﻳﻦ ﻟﻠﺼﻼﺓ‬
‫ﺍﻻﺑﺮﺍﻫﻴﻤﻴﺔ ﰒ ﳜﺘﻢ ﻫﺬﺍ ﺍﺠﻤﻟﻠﺲ ﲝﻤﺪﻩ ﺗﻌﺎﱃ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺍﻫﻠﻪ ﻭﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺎﻟﺪﻋﺎﺀ ﻟﻠﺤﺎﺿﺮﻳﻦ ﻭﳉﻤﻴﻊ ﺍﳌﺴﻠﻤﲔ ﻫﺬﺍ ﻫﻮ ﻋﻤﻞ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻗﺖ ﺍﺟﺘﻤﺎﻋﻬﻢ ﰲ ﻛﻞ ﳎﻠﺲ ﺍﺟﺘﻤﻌﻮﺍ ﻓﻴﻪ ﻟﺘﻼﻭﺓ ﻗﺼﺘﻪ ﺍﳌﻨﻴﻔﺔ ﺍﺫﺍ ﺗﺒﲔ ﻫﺬﺍ‬
‫ﻋﻠﻤﺖ ﺍﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﺠﻤﻟﻠﺲ ﻳﻌﺪ ﻭﳛﺴﺐ ﻣﻦ ﲨﻠﺔ ﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ ﺍﻟﱵ ﻧﺪﺏ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺍﻟﻴﻬﺎ ﻭﺫﻟﻚ ﻻﻥ ﻟﻔﻆ ﺍﻟﺬﻛﺮ ﻟﻔﻆ ﻋﺎﻡ ﻳﺘﻨﺎﻭﻝ ﺍﻓﺮﺍﺩ ﻛﺜﲑﺓ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻟﻐﺔ‬
‫ﻭﺷﺮﻋﺎ ﺍﻧﻪ ﻃﺎﻋﺔ ﻭﻋﻤﻞ ﺻﺎﱀ ﻛﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻻﻋﻤﺎﻝ ﺍﶈﺒﻮﺑﺔ ﻟﻠﺸﺎﺭﻉ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻓﻔﻲ‬

‫ ‪- ٣٨‬‬‫ﺍﻟﻘﺎﻣﻮﺱ ﻭﺷﺮﺣﻪ ﻣﺎ ﻟﻔﻈﻪ ﺍﻟﺬﻛﺮ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﲤﺠﻴﺪ ﺍﷲ ﻭﺗﺴﺒﻴﺤﻪ ﻭﻬﺗﻠﻴﻠﻪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﲜﻤﻴﻊ ﳏﺎﻣﺪﻩ ﺍﻧﺘﻬﻰ ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ‬

‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﻪ ﻗﺎﻝ )ﺇ ﹼﻥ ﷲ ﻣﻼﺋﻜﺔ ﺳﻴﺎﺣﲔ ﰲ ﺍﻻﺭﺽ ﻓﺎﺫﺍ ﻣﺮّﻭﺍ ﺑﻘﻮﻡ‬
‫ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺗﻨﺎﺩﻭﺍ ﻫﻠﻤﻮﺍ ﺍﱃ ﺣﺎﺟﺘﻜﻢ( ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ﻭﻓﻴﻪ ﻭﺟﺪﻧﺎﻫﻢ ﻳﺴﺒﺤﻮﻧﻚ‬

‫ﻭﳛﻤﺪﻭﻧﻚ ﻭﰲ ﺍﻟﺴﻨﻦ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﻪ ﻗﺎﻝ )ﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰲ ﳎﻠﺲ‬
‫ﻓﻠﻢ ﻳﺬﻛﺮﻭﺍ ﺍﷲ ﻓﻴﻪ ﻭﱂ ﻳﺼﻠﻮﺍ ﻓﻴﻪ ﻋﻠ ّﻲ ﺍﻻ ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺗﺮﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ﻭﺍﻟﺘﺮﺓ‬
‫ﺍﻟﻨﻘﺺ ﻭﺍﳊﺴﺮﺓ ﻓﺎﺫﺍ ﻛﺎﻥ ﳎﻠﺲ ﻣﻦ ﺍﺠﻤﻟﺎﻟﺲ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﻧﻮﻉ ﻭﺍﺣﺪ ﻣﻦ ﺍﻧﻮﺍﻉ ﺍﻟﺬﻛﺮ‬
‫ﻳﺴﻤﻰ ﳎﻠﺲ ﺫﻛﺮ ﻓﺒﺄﻥ ﻳﺴﻤﻰ ﻣﺎ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﺍﻧﻮﺍﻉ ﻣﺘﻌﺪﺩﺓ ﻣﻨﻪ ﳎﻠﺲ ﺫﻛﺮ ﺍﻭﱃ‬
‫ﻭﺍﺣﺮﻯ ﺑﻞ ﻟﻮ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻣﻦ ﺍﻻﻋﻤﺎﻝ ﺍﳌﺘﻘﺪﻣﺔ ﺍﻻ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﺍﻟﱵ ﺍﻭﺟﺒﻬﺎ ﻛﻠﻤﺎ ﺫﻛﺮ ﺍﲰﻪ ﺍﻟﺸﺮﻳﻒ ﲨﻊ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﱵ ﻫﻲ ﻣﻦ ﺍﻵﺩﻣﻴﲔ ﺗﻀﺮﻉ‬
‫ﻭﺩﻋﺎﺀ ﻛﻤﺎ ﻫﻲ ﻣﻦ ﺍﷲ ﺭﲪﺘﻪ ﺍﳌﻘﺮﻭﻧﺔ ﺑﺎﻟﺘﻌﻈﻴﻢ ﻭﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﺳﺘﻐﻔﺎﺭ ﻟﻜﻔﻰ ﺣﻴﺚ‬
‫ﺍﻬﻧﺎ ﻣﻦ ﺣﻴﺚ ﺫﺍﻬﺗﺎ ﺫﻛﺮ ﺑﻞ ﻫﻲ ﻣﻦ ﺍﻫﻢ ﺍﻻﺫﻛﺎﺭ ﻓﻠﻴﺘﺄﻣﻞ ﻭﺑﺎﳉﻤﻠﺔ ﻓﺎﺠﻤﻟﻠﺲ ﺍﻟﺬﻱ‬
‫ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻟﻘﺮﺍﺀﺓ ﻣﻮﻟﺪ ﺳﻴﺪ ﺍﳋﻠﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻓﻀﻞ ﺍﻟﻘﺮﺑﺎﺕ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺍﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﻛﻤﺎ ﻣﺮ ﻓﻤﺎ ﲤﺜﻴﻞ ﻫﺬﺍ ﺍﳉﺎﻫﻞ ﺍﳌﻠﺤﺪ‬
‫ﻓﻌﻞ ﺍﻻﺳﻼﻡ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﺍﻻ ﻛﺘﻤﺜﻴﻞ ﺍﻟﻌﻠﻢ ﺑﺎﳉﻬﻞ ﻭﺍﳊﻲ ﺑﺎﳌﻴﺖ ﻭﺍﻟﻨﻮﺭ ﺑﺎﻟﻈﻠﻤﺔ‬
‫)ﻗﻮﻟﻪ ﺍﻭ ﳑﺎﺛﻠﺔ ﻟﻠﺮﻭﺍﻓﺾ ﺍﱁ( ﻫﺬﺍ ﻧﻈﲑ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻻﻓﺘﺮﺍﺀ ﺍﺫ ﻻ ﳜﻔﻰ ﻋﻠﻰ‬
‫ﻣﻦ ﺍﻃﻠﻊ ﻋﻠﻰ ﺍﺣﻮﺍﻝ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻓﺾ ﻻﺳﻴﻤﺎ ﺍﻟﻐﻼﺓ ﻣﻦ ﺟﻬﻼﺋﻬﻢ ﻭﺷﺎﻫﺪ ﺍﻋﻤﺎﳍﻢ ﻳﻮﻡ‬
‫ﻋﺎﺷﻮﺭﺍﺀ ﻭﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻣﻦ ﲤﺜﻴﻞ ﻏﻠﻤﺎﻥ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺒﻨﺎﺕ ﳏﺎﻛﺎﺓ ﳊﺎﻟﺔ ﺑﻌﺾ ﺍﻫﻞ‬
‫ﺍﻟﺒﻴﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﲝﺎﻟﺔ ﺗﻘﺸﻌﺮ ﻣﻨﻬﺎ ﺍﳉﻠﻮﺩ ﻭﺗﻨﻔﻄﺮ ﳍﺎ ﺍﻟﻘﻠﻮﺏ ‪ -‬ﺍﻥ ﻓﻴﻬﺎ ﳏﺮﻣﺎﺕ‬
‫ﻻ ﺳﻴﻤﺎ ﺍﻟﺘﻤﺜﻴﻞ ﺍﻟﺬﻱ ﻫﻮ ﳏﺮﻡ ﻟﻜﻮﻧﻪ ﻛﺬﺑﺎ ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻭﻗﺪ ﺑﺴﻄﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﰲ ﺭﺳﺎﻟﺘﻨﺎ ﺍﳌﺪﺭﺟﺔ ﰲ ﳎﻠﺔ )ﺍﳊﻘﺎﺋﻖ( ﺍﻟﻐﺮﺍﺀ ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻓﺎﺭﺟﻊ ﺍﻟﻴﻬﺎ ﺍﻥ ﺷﺌﺖ ﻭﻳﺰﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﺑﺎﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻻﻳﺬﺍﺀ ﺍﶈﻈﻮﺭ ﺷﺮﻋﺎ‬
‫ﻭﻋﻘﻼ ﻛﻀﺮﺏ ﺍﻟﺼﺪﻭﺭ ﻭﻟﻄﻢ ﺍﳋﺪﻭﺩ ﻭﺍﻟﺼﻴﺎﺡ ﻭﺟﺮﺡ ﺍﻟﺮﺅﺱ ﻭﺍﻻﺑﺪﺍﻥ ﺑﺂﻻﺕ‬

‫ ‪- ٣٩‬‬‫ﺟﺎﺭﺣﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻭﺍﻧﺖ ﺗﻌﻠﻢ ﺍﻥ ﻫﺬﺍ ﻣﻦ ﺟﻨﺲ ﺍﻟﻨﻴﺎﺣﺔ ﺍﶈﺮﻣﺔ ﺍﺠﻤﻟﻤﻊ ﻋﻠﻰ‬
‫ﲢﺮﳝﻬﺎ‪.‬‬
‫ﻓﺘﻤﺜﻴﻞ ﻫﺬﺍ ﺍﻻﺧﺮﻕ ﻓﻌﻞ ﺍﳌﺴﻠﻤﲔ ﰲ ﻗﺼﺔ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﺑﻔﻌﻞ ﻏﻼﺓ ﺍﻟﺮﻭﺍﻓﺾ‬
‫ﻛﻤﺎ ﻣﺮ ﻬﺑﺘﺎﻥ ﻋﻈﻴﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ )ﻗﻮﻟﻪ ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺣﺮﻳﺔ ﺑﺎﻟﻠﻮﻡ ﺍﱁ( ﺩﻋﻮﺍﻩ ﻫﺬﻩ‬
‫ﻓﺮﻳﺔ ﺑﻼ ﻣﺮﻳﺔ ﺑﻞ ﻫﻲ ﻣﻦ ﺑﺎﺏ ﺯﻧﺎﻩ ﻓﺤﺪﻩ ﻭﺗﻘﻮﻝ ﻋﻠﻴﻪ ﻓﺮﺩﻩ ﺷﺒﻬﻬﻢ ﺑﺎﺠﻤﻟﻮﺱ ﻟﲑﻣﻴﻬﻢ‬
‫ﺑﺎﳊﻤﺎﻗﺔ ﻭﺍﻟﻔﺴﻖ ﻭﻏﲑ ﺫﻟﻚ ﺍﻓﺘﺮﺍﺀ ﻭﻬﺑﺘﺎﻧﺎ ﻋﻠﻴﻪ ﻣﺎ ﻳﺴﺘﺤﻖ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ )ﻗﻮﻟﻪ ﻣﱴ‬
‫ﺷﺎﺅﺍ( ﻗﺪ ﻋﻠﻤﺖ ﺍﻥ ﻗﺮﺍﺀﺓ ﻗﺼﺔ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﺻﺎﺭﺕ ﻣﻦ ﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ ﻛﻤﺎ ﺗﻘﺪﻡ‬
‫ﺁﻧﻔﺎ ﻭﻫﻲ ﻛﻤﺎ ﻣﺮ ﰲ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﳍﺎ ﻭﻗﺖ ﻣﻌﲔ ﻭﻻ ﺟﻌﻞ ﳍﺎ ﺍﻟﺸﺎﺭﻉ ﻭﻗﺘﺎ‬
‫ﳐﺼﻮﺻﺎ ﻭﻻ ﻋﻤﻼ ﳐﺼﻮﺻﺎ ﺑﻞ ﻫﻲ ﻣﻄﻠﻘﺔ ﻭﻇﺎﻫﺮ ﺍﻻﻃﻼﻕ ﻳﺸﻌﺮ ﺑﻌﻤﻮﻡ ﺍﻻﻭﻗﺎﺕ‬
‫ﻭﺍﶈﻼﺕ ﻭﺍﳊﺎﻻﺕ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻓﻜﻠﻤﺎ ﺗﻜﺮﺭ ﺍﻟﺬﻛﺮ ﺍﺯﺩﺍﺩ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻻﺟﺮ ﻭﲟﺎ ﺗﻘﺪﻡ‬
‫ﻋﻠﻤﺖ ﺍﻥ ﻓﻌﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻧﻔﺴﻪ ﺻﺎﺭ ﺷﺮﻋﻴﺎ ﻣﺜﺎﺑﺎ ﻋﻠﻰ ﻓﻌﻠﻪ ﻣﺴﺘﺤﺴﻨﺎ ﻋﻨﺪ ﲨﻴﻊ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺍﻟﻮﺿﻊ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻪ ﺷﺮﻋﻲ ﺍﻳﻀﺎ ﻻﻧﺪﺭﺍﺟﻪ ﰲ‬

‫ﻋﻤﻮﻡ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻣﻦ ﺳﻦ ﺳﻨﺔ ﺣﺴﻨﺔ( ﺍﱁ‬
‫ﻓﺎﳌﺴﻠﻤﻮﻥ ﺳﻨﻮﻩ ﻭﺍﺳﺘﺤﺴﻨﻮﻩ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺳﻴﻤﺎ ﻭﻗﺪ ﺷﻬﺪ ﳍﻢ‬

‫ﺍﻟﺸﺎﺭﻉ ﺑﺎﻥ )ﻣﺎ ﺭﺃﻭﻩ ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ( ﻓﻬﻮ ﺣﻴﻨﺌﺬ ﻓﺮﺩ ﻣﻦ ﺍﻓﺮﺍﺩ ﺍﻟﺴﻨﺔ‬
‫ﺍﳊﺴﻨﺔ ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﻫﻮ ﻋﻠﻰ ﻃﺮﻑ ﻣﻦ ﻋﻠﻢ ﺍﻻﺻﻮﻝ ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﻫﺬﺍ‬
‫ﺍﻻﲪﻖ ﻻ ﻧﻈﲑ ﻟﻪ ﰲ ﺍﻟﺸﺮﻉ ﻓﻠﻴﺘﻨﺒﻪ ﳍﺬﻩ ﺍﳌﻐﺎﻟﻄﺔ )ﻗﻮﻟﻪ ﺑﺎﻥ ﻳﻔﺮﺽ ﺍﱁ( ﻗﺪﻣﻨﺎ ﻟﻚ‬
‫ﻣﺮﺍﺭﺍ ﺗﺰﻳﻴﻒ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺑﻄﻼﻧﻪ ﻓﻠﺬﺍ ﻧﻀﺮﺏ ﺻﻔﺤﺎ ﻋﻦ ﺍﻟﺘﻄﻮﻳﻞ ﰲ ﺭﺩﻩ ﻭﺑﻴﺎﻥ‬
‫ﻋﺎﻃﻠﻪ ﻭﺑﺎﻃﻠﻪ ﻏﲑ ﺍﻧﻨﺎ ﻻ ﻧﺘﺮﻛﻪ ﳘﻼ ﻋﻦ ﺑﻴﺎﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻤﻮﻳﻪ‪ :‬ﻇﻦ ﻫﺬﺍ ﺍﳌﺒﻄﻞ ﺍﻧﻪ‬
‫ﺍﺫﺍ ﺍﺗﻰ ﻬﺑﺬﻩ ﺍﳊﻤﺎﻗﺔ ﺗﺮﻭﺝ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﱂ ﻳﺪﺭ ﺑﺎﻧﻪ ﺻﺎﺭ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻀﺎﻟﲔ‬
‫ﺍﳌﻜﺬﺑﲔ ﻭﺍﻧﻪ ﻣﻦ ﺍﻟﺬﻳﻦ ﺟﺎﺩﻟﻮﺍ ﺑﺎﻟﺒﺎﻃﻞ ﻟﻴﺪﺣﻀﻮﺍ ﺑﻪ ﺍﳊﻖ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﺍﻥ ﻣﻦ ﺣﻠﻞ ﺣﺮﺍﻣﺎ ﳎﻤﻌﺎ ﻋﻠﻴﻪ ﺍﻭ ﺣﺮﻡ ﺣﻼﻻ ﻛﺬﻟﻚ ﺍﻭ ﻛﻔﺮ ﻣﺴﻠﻤﺎ‬
‫ﲟﻜﻔﺮ ﻛﺬﻟﻚ ﺍﻭ ﲰﻰ ﻃﺎﻋﺔ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﻣﺰﺧﺮﻓﺎﺕ ﻓﺮﺿﻴﺔ ﺍﻭ ﺷﺒﻪ ﻓﻌﻼ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻭ‬

‫ ‪- ٤٠‬‬‫ﻃﺎﻋﺔ ﺑﻔﻌﻞ ﻣﻜﻔﺮ ﻣﻦ ﺍﳌﻜﻔﺮﺍﺕ ﺑﻘﺼﺪ ﺗﻀﻠﻴﻞ ﻓﺎﻋﻠﻪ ﺍﻭ ﺍﻧﻜﺮ ﻓﻌﻼ ﻣﺸﻌﺮﺍ ﺑﺘﻌﻈﻴﻢ ﻧﱯ‬
‫ﻣﻦ ﺍﻻﻧﺒﻴﺎﺀ ﻻ ﺳﻴﻤﺎ ﺳﻴﺪ ﺍﻟﺸﻔﻌﺎﺀ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲟﺎ ﻳﺆﺩﻱ ﺍﱃ ﲢﻘﲑﻩ‬
‫ﺍﻭ ﺗﻨﻘﻴﺼﻪ ﺍﻭ ﺍﻻﺳﺘﺨﻔﺎﻑ ﺍﻭ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﻪ ﺍﻭ ﺍﺯﺩﺭﺍﺋﻪ ﺍﻭ ﻛﺎﻥ ﺍﻟﺴﻴﺎﻕ ﻳﺪﻝ ﻋﻠﻰ ﺍﺣﺪ‬
‫ﻫﺬﻩ ﺍﳌﺬﻛﻮﺭﺍﺕ ﺍﻭ ﳓﻮ ﺫﻟﻚ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻐﻤﺺ ﻣﻘﺎﻣﻪ ﺍﻭ ﻣﻘﺎﻣﻬﻢ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺎﻥ ﻛﺎﻥ ﺟﺎﻫﻼ ﻓﻴﻌﺮﻑ ﻭﻳﺴﺘﺘﺎﺏ ﻓﺎﻥ ﺗﺎﺏ ﻭﺍﻻ ﻓﺎﻥ ﻗﺎﻣﺖ ﻋﻠﻴﻪ‬
‫ﺍﳊﺠﺔ ﻓﻌﻠﻰ ﺍﻭﻟﻴﺎﺀ ﺍﻻﻣﻮﺭ ﺍﻳﺪ ﺍﷲ ﻬﺑﻢ ﺍﻟﺪﻳﻦ ﺍﻥ ﻳﻌﺎﻣﻠﻮﻩ ﲟﺎ ﻳﻘﻀﻲ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻉ ﻗﻀﺎﺀ‬
‫ﻳﺮﺩﻋﻪ ﻭﺍﻣﺜﺎﻟﻪ ﻋﻦ ﻣﺜﻞ ﺫﻟﻚ ﻻﻧﻪ ﺿﺎﻝ ﻣﻀﻞ ﻭﺍﷲ ﺗﻌﺎﱃ ﺍﻋﻠﻢ‪.‬‬
‫)ﺍﳊﻘﺎﺋﻖ ﰲ ﺩﻣﺸﻖ(‬
‫ﳏﺮﻡ ﺍﳊﺮﺍﻡ ﺳﻨﺔ ‪ ١٣٣٠‬ﻫـ‪.‬‬

‫]‪[١‬‬

‫ﺭﺳﺎﻟﺔ ﻟﻠﻌﺎﱂ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ ﺍﻓﻨﺪﻱ ﺍﻟﻌﻄﺎﺭ‬

‫)ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ‬

‫ﺫﻛﺮ ﻭﻻﺩﺗﻪ( ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﺷﺮﻑ ﺧﻠﻘﻪ ﺍﲨﻌﲔ‬

‫ﻭﺑﻌﺪ ﻗﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﺳﺆﺍﻝ ﻭﺭﺩ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺑﺈﻣﻀﺎﺀ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﻋﻠﻲ ﺍﳍﻨﺪﻱ‬
‫ﺍﻟﺮﺍﻣﻔﻮﺭﻱ ﻭﻫﺬﺍ ﻧﺼﻪ ‪ -‬ﻣﺎ ﻗﻮﻝ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻳﺪ ﺍﷲ ﻬﺑﻢ ﺍﻟﺪﻳﻦ ﻭﻗﻮﺍﻫﻢ ﻋﻠﻰ‬
‫ﺍﺯﺍﺣﺔ ﺷﺒﻪ ﺍﳌﻠﺤﺪﻳﻦ ﰲ ﻗﻮﻝ ﺭﺟﻞ )ﺍﻯ ﺭﺷﻴﺪ ﺍﲪﺪ ﺍﻟﮕﻨﮕﻮﻫﻲ]‪ [٢‬ﻛﻤﺎ ﺫﻛﺮ ﻓﺘﻮﺍﻩ‬
‫ﺗﻠﻤﻴﺬﻩ ﺧﻠﻴﻞ ﺍﲪﺪ ﺍﳍﻨﺪﻱ ﺍﻻﻧﺒﻴﻬﺘﻮﻱ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﱪﺍﻫﲔ ﺍﻟﻘﺎﻃﻌﺔ( ﺻﻔﺤﺔ ‪ ١٣٩‬ﰒ‬
‫ﳋﺼﻬﺎ ﻭﺗﺮﲨﻬﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺫﻛﺮ ﰲ ﺍﺟﻮﺑﺘﻪ ﺹ‪ ١٦ :‬ﺱ ‪ (١٤‬ﺳﺌﻞ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ‬
‫ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻓﺎﺟﺎﺏ )ﻭﻫﺬﺍ ﻧﺺ ﻛﻼﻣﻪ( ﻭﺍﻣﺎ ﺗﻮﺟﻴﻪ ﺍﻟﻘﻴﺎﻡ ﻟﻘﺪﻭﻡ‬
‫ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﺎﱂ ﺍﻻﺭﻭﺍﺡ ﺍﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻴﻘﻮﻣﻮﻥ‬
‫ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻓﻬﺬﺍ ﺍﻳﻀﺎ ﻣﻦ ﲪﺎﻗﺎﻬﺗﻢ ﻻﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﻘﺘﻀﻲ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﲢﻘﻖ ﻧﻔﺲ‬
‫ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻣﱴ ﺗﺘﻜﺮﺭ ﺍﻟﻮﻻﺩﺓ ﰲ ﻫﺬﻩ ﺍﻻﻳﺎﻡ ﻓﻬﺬﻩ ﺍﻻﻋﺎﺩﺓ ﻟﻠﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﳑﺎﺛﻠﺔ‬
‫)‪ (١‬ﺍﺣﺪ ﺗﻼﻣﺬﺓ ﺍﻻﺳﺘﺎﺫ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻌﻼﻣﺔ ﺍﶈﺪﺙ ﺍﻟﺸﻬﲑ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺍﳌﻐﺮﰊ‬
‫)‪ (٢‬ﺭﺷﻴﺪ ﺍﲪﺪ ﺍﻟﮕﻨﮕﻮﻫﻲ ﺍﻟﻮﻫﺎﰊ ﺍﳍﻨﺪﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٣٢٣‬ﻫـ‪ ١٩٠٥] .‬ﻡ‪[.‬‬

‫ ‪- ٤١‬‬‫ﺑﻔﻌﻞ ﳎﻮﺱ ﺍﳍﻨﺪ ﺣﻴﺚ ﻳﺄﺗﻮﻥ ﺑﻌﲔ ﺣﻜﺎﻳﺔ ﻟﻮﻻﺩﺓ ﻣﻌﺒﻮﺩﻫﻢ )ﻛﻨﻬﻴﺎ( ﺍﻭ ﳑﺎﺛﻠﺔ‬
‫ﻟﻠﺮﻭﺍﻓﺾ ﺍﻟﺬﻳﻦ ﻳﻨﻘﻠﻮﻥ ﺷﻬﺎﺩﺓ ﺍﻫﻞ ﺍﻟﺒﻴﺖ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻢ ﻛﻞ ﺳﻨﺔ ﺍﻯ ﻓﻌﻠﻪ ﻭﻋﻤﻠﻪ‬
‫ﻓﻤﻌﺎﺫ ﺍﷲ ﺻﺎﺭ ﻫﺬﺍ ﺣﻜﺎﻳﺔ ﻟﻠﻮﻻﺩﺓ ﺍﳌﻨﻴﻔﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺑﻼ ﺷﻚ ﻭﺷﺒﻬﺔ‬
‫ﺣﺮﻳﺔ ﺑﺎﻟﻠﻮﻡ ﻭﺍﳊﺮﻣﺔ ﻭﺍﻟﻔﺴﻖ ﺑﻞ ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﻳﺰﻳﺪ ﻋﻠﻰ ﻓﻌﻞ ﺍﻭﻟﺌﻚ ﻓﺎﻬﻧﻢ ﻳﻔﻌﻠﻮﻧﻪ ﰲ‬
‫ﻛﻞ ﻋﺎﻡ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻫﺆﻻﺀ ﻳﻔﻌﻠﻮﻥ ﻫﺬﻩ ﺍﳌﺰﺧﺮﻓﺎﺕ ﺍﻟﻔﺮﺿﻴﺔ ﻣﱴ ﺷﺎﺅﺍ ﻭﻟﻴﺲ ﻫﺬﺍ‬
‫ﻧﻈﲑ ﰲ ﺍﻟﺸﺮﻉ ﺑﺎﻥ ﻳﻔﺮﺽ ﺍﻣﺮ ﺍﻭ ﻳﻌﺎﻣﻞ ﻣﻌﻪ ﻣﻌﺎﻣﻠﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺑﻞ ﻫﻮ ﳏﺮﻡ ﺷﺮﻋﺎ ‪-‬‬
‫ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ‪ -‬ﻓﻬﻞ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺻﺤﻴﺢ ﺍﻡ ﻻ ﺍﻓﻴﺪﻭﻧﺎ ﻣﺄﺟﻮﺭﻳﻦ ‪ -‬ﻭﺍﻗﻮﻝ ﺟﻮﺍﺑﺎ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ ﺗﻌﺎﱃ ‪ -‬ﺍﻥ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻏﲑ ﺻﺤﻴﺢ ﻣﻦ ﻭﺟﻮﻩ ﻭﺑﺴﻂ ﺍﻟﻜﻼﻡ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﳛﺘﺎﺝ ﻟﺒﻴﺎﻥ ﺣﻜﻢ ﺍﻟﻘﻴﺎﻡ ﻻﻫﻞ ﺍﻟﺸﺮﻑ ﺍﻛﺮﺍﻣﺎ ﻭﺗﻌﻈﻴﻤﺎ ﳍﻢ ﻭﻣﻨﻪ ﻳﻌﻠﻢ‬
‫ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻣﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻻﻭﱃ ﺍﺫ ﺍﻟﻔﺮﺽ ﺍﻧﻪ‬
‫ﺍﳕﺎ ﻳﻔﻌﻞ ﺍﻛﺮﺍﻣﺎ ﻭﺗﻌﻈﻴﻤﺎ ﻭﳏﺒﺔ ﻻﺷﺮﻑ ﺍﻟﺮﺳﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻨﻘﻮﻝ ﺍﻟﻘﻴﺎﻡ‬
‫ﻟﻠﻌﻠﻤﺎﺀ ﺗﻌﻈﻴﻤﺎ ﻟﻠﻌﻠﻢ ﻣﺴﻨﻮﻥ ﺩﻟﻴﻠﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﻋﻦ ﺍﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‬
‫ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺑﺎﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )ﻗﻮﻣﻮﺍ‬

‫ﺍﱃ ﺳﻴﺪﻛﻢ( ﻳﻌﲏ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﺍﻟﻘﺎﺩﻡ ﻋﻠﻴﻜﻢ ﳌﺎ ﻟﻪ ﻣﻦ ﺍﻟﺸﺮﻑ ﺍﳌﻘﺘﻀﻰ ﻟﻠﺘﻌﻈﻴﻢ ﻗﺎﻝ‬
‫ﺍﻻﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻳﺴﺘﺤﺐ ﺍﻟﻘﻴﺎﻡ ﻟﻠﻘﺎﺩﻡ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﻀﻞ ﻭﻗﺪ ﺟﺎﺀﺕ ﺑﻪ ﺍﺣﺎﺩﻳﺚ ﻭﱂ‬
‫ﻳﺼﺢ ﰲ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﺷﻲﺀ ﺻﺮﻳﺢ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺷﺮﺍﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﻳﺆﺧﺬ ﻣﻦ ﺍﳊﺪﻳﺚ‬
‫ﺍﻯ ﺍﳌﺘﻘﺪﻡ ﺳﻦ ﺍﻟﻘﻴﺎﻡ ﻟﻨﺤﻮ ﺍﻟﻌﻠﻤﺎﺀ ﺗﻌﻈﻴﻤﺎ ﻟﻠﻌﻠﻢ ﻻ ﻋﺠﺒﺎ ﻭﺭﻳﺎﺀ ﺍﻣﺎ ﺍﻟﻘﻴﺎﻡ ﻟﻼﻣﺮﺍﺀ‬
‫ﻓﻴﻄﻠﺐ ﻟﻠﻤﺪﺍﺭﺍﺓ ﻭﻗﺪ ﺛﺒﺖ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻡ ﻟﺒﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻌﻜﺮﻣﺔ‬
‫ﻭﻋﺪﻱ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺍﻗﺮ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻋﻨﺪ ﻣﺎ ﻗﺎﻡ ﻟﻪ ﻭﲪﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻥ‬
‫ﺍﻻﻣﺮ ﺑﺎﻟﻘﻴﺎﻡ ﻟﺴﻌﺪ ﻛﺎﻥ ﻟﻠﺘﻌﻈﻴﻢ ﺍﻭﱃ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﻻﺟﻞ ﺗﱰﻳﻠﻪ ﻋﻦ ﺍﻟﺪﺍﺑﺔ‬
‫ﺍﳌﺮﺽ ﺑﻪ ﺍﻧﺘﻬﻰ ﻻﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻻﻣﺮ ﺍﻟﺒﻌﺾ ﻻ ﺍﻟﻜﻞ ﻭﻻ ﻳﻨﺎﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ‬
‫ﻣﺎ ﺭﻭﺍﻩ ﺍﻻﻣﺎﻡ ﺍﲪﺪ ﻭﻏﲑﻩ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﺍﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ )ﻣﻦ ﺍﺣﺐ ﺍﻥ ﻳﺘﻤﺜﻞ ﻟﻪ ﺍﻟﺮﺟﺎﻝ ﻗﻴﺎﻣﺎ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ( ﻓﻘﻮﻝ‬

‫ ‪- ٤٢‬‬‫ﺷﺮﺍﺡ ﺍﳊﺪﻳﺚ ﻛﺎﻻﻣﺎﻡ ﺍﻟﻄﱪﻱ ﻭﻏﲑﻩ ﻫﺬﺍ ﺍﳋﱪ ﺍﳕﺎ ﻓﻴﻪ ﻬﻧﻲ ﻣﻦ ﻳﻘﺎﻡ ﻟﻪ ﺍﺫﺍ ﺍﺣﺒﻪ‬
‫ﺗﻜﱪﺍ ﻻ ﻣﻦ ﻳﻘﺎﻡ ﻟﻪ ﺍﻛﺮﺍﻣﺎ ﻭﺭﺟﺤﻪ ﺍﻻﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻗﺎﺋﻼ ﺍﻻﺻﺢ ﻭﺍﻻﻭﱃ ﺑﻞ ﺍﻟﺬﻱ ﻻ‬
‫ﺣﺎﺟﺔ ﺍﱃ ﻣﺎ ﺳﻮﺍﻩ ﺍﻥ ﻣﻌﻨﺎﻩ ﺯﺟﺮ ﺍﳌﻜﻠﻒ ﺍﻥ ﳛﺐ ﺍﻟﻘﻴﺎﻡ ﻟﻪ ﻓﻬﻮ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻓﻠﻮ ﱂ‬
‫ﳜﻄﺮ ﺑﺒﺎﻟﻪ ﻓﻘﺎﻣﻮﺍ ﻟﻪ ﻓﻼ ﻟﻮﻡ ﻋﻠﻴﻪ ﺍﻧﺘﻬﻰ ﻭﺍﻣﺎ ﻣﺎ ﺭﻭﻱ ﺍﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﺍﺫﺍ ﺩﺧﻞ‬
‫ﻋﻠﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻘﻮﻣﻮﻥ ﻟﻪ ﳌﺎ ﻳﺮﻭﻥ ﻣﻦ ﻛﺮﺍﻫﺘﻪ ﻟﻪ‬
‫ﻓﻬﻮ ﻣﻦ ﺗﻮﺍﺿﻌﻪ ﻭﺷﻔﻘﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻣﺘﻪ ﺯﺍﺩﻩ ﺍﷲ ﺷﺮﻓﺎ ﺍﺫ ﻫﻮ ﺳﻴﺪ‬
‫ﺍﳌﺘﻮﺍﺿﻌﲔ ﺣﱴ ﺍﻧﻪ ﻛﺎﻥ ﻳﻌﻔﻮ ﻋﻤﻦ ﺍﻧﺘﻘﺼﻪ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﺳﲑﺗﻪ ﻻ ﺍﻥ ﺍﻟﻘﻴﺎﻡ‬
‫ﻣﻨﻬﻲ ﻋﻨﻪ ﻭﺍﻻ ﳌﺎ ﺍﻣﺮ ﺑﻪ ﻭﻓﻌﻠﻪ ﻟﻐﲑﻩ ﻭﻛﺬﺍ ﻣﺎ ﻭﺭﺩ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﻻ ﺗﻘﻮﻣﻮﺍ ﻛﻤﺎ‬

‫ﺗﻘﻮﻡ ﺍﻻﻋﺎﺟﻢ ﻳﻌﻈﻢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ( ﻓﻬﻮ ﳏﻤﻮﻝ ﻋﻠﻰ ﳏﺒﺔ ﺍﻟﻘﻴﺎﻡ ﺗﻌﺎﻇﻤﺎ ﻭﺗﻜﱪﺍ ﺑﺪﻟﻴﻞ‬
‫ﻛﻤﺎ ﺗﻘﻮﻡ ﺍﻻﻋﺎﺟﻢ ﻓﺎﺫﺍ ﺛﺒﺖ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻣﻄﻠﻮﺏ ﻟﻠﺘﻌﻈﻴﻢ ﻭﺍﻻﻛﺮﺍﻡ ﻻﻫﻞ ﺍﻟﺸﺮﻑ‬
‫ﻓﻜﻴﻒ ﳝﻨﻊ ﻣﻨﻪ ﻋﻨﺪ ﺫﻛﺮ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺑﻞ ﺍﻧﻪ ﺍﻭﱃ ﻭﺍﺣﻖ‬
‫ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻻﺣﺪ ﺍﻣﺘﻪ ﻭﻗﺪ ﻧﺺ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻷﻣﺔ ﺍﻻﺭﺑﻌﺔ ﻭﻣﻦ ﺍﶈﺪﺛﲔ ﻭﺍﻫﻞ‬
‫ﺍﻟﺴﲑ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺑﻪ ﻭﺗﺄﻛﺪﻩ ﻟﻌﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﺗﻐﺘﺮ ﺑﻘﻮﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﰲ‬
‫ﻓﺘﺎﻭﺍﻩ ﺍﻥ ﺍﻟﻨﺎﺱ ﺍﳕﺎ ﻳﻔﻌﻠﻮﻧﻪ ﺗﻌﻈﻴﻤﺎ ﻓﺎﻟﻌﻮﺍﻡ ﻣﻌﺬﻭﺭﻭﻥ ﲞﻼﻑ ﺍﳋﻮﺍﺹ ﺍﻧﺘﻬﻰ ﻓﻬﺬﺍ‬
‫ﻫﻔﻮﺓ ﻣﻨﻪ ﺑﻞ ﺍﳋﻮﺍﺹ ﺍﺣﻖ ﺑﺘﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﻓﻌﻠﻪ ﺍﻟﻌﺎﱂ ﺍﻟﺸﻬﲑ‬
‫ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻭﻏﲑﻩ ﳑﻦ ﻻ ﳛﺼﻰ ﻭﺍﺳﺘﻤﺮ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﺍﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻭﻳﺴﺘﻤﺮ‬
‫ﺍﻧﺸﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻳﻨﻜﺮﻩ ﻭﳛﺮﻣﻪ ﺍﻻ ﻣﺒﺘﺪﻉ ﻏﺎﻝ ﻓﺎﻥ ﲣﻴﻞ ﻟﻪ ﺍﻧﻪ ﺑﺪﻋﺔ‬
‫ﻣﺬﻣﻮﻣﺔ ﻓﻨﻘﻮﻝ ﻧﻌﻢ ﻫﻮ ﺑﺪﻋﺔ ﻭﻟﻜﻨﻬﺎ ﺣﺴﻨﺔ ﻭﻟﻴﺴﺖ ﻛﻞ ﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔ ﺑﻞ ﺍﻟﺒﺪﻋﺔ‬
‫ﺗﻌﺘﺮﻳﻬﺎ ﺍﻻﺣﻜﺎﻡ ﺍﳋﻤﺴﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻓﻜﻢ ﻣﻦ ﺑﺪﻋﺔ ﻫﻲ ﻓﺮﺽ ﺍﻭ ﻭﺍﺟﺐ ﻛﺘﺪﻭﻳﻦ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺭﺩ ﺍﻟﺸﺒﻪ ﻋﻠﻰ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ ﺍﻟﺬﻳﻦ ﻫﺬﺍ ﺍﳌﺎﻧﻊ ﻣﻨﻬﻢ ﻓﻠﻴﺖ ﺷﻌﺮﻱ ﻣﺎ ﺫﺍ‬
‫ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﳌﺎﻧﻊ ﰲ ﻗﻴﺎﻡ ﺑﻌﺾ ﻟﺒﻌﺾ ﻭﰲ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻣﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ﻫﻞ ﻓﻴﻪ‬
‫ﺗﻌﻈﻴﻢ ﺍﻡ ﻻ ﻓﺎﻥ ﻣﻨﻊ ﺍﻟﺘﻌﻈﻴﻢ ﻓﻬﻮ ﻣﻜﺎﺑﺮ ﻣﻌﺎﻧﺪ ﻟﻠﺤﺲ ﻭﺍﳌﺸﺎﻫﺪﺓ ﻓﻼ ﻳﻠﻴﻖ ﺍﻥ ﳜﺎﻃﺐ‬
‫ﻭﺍﻥ ﺳﻠﻢ ﺍﻧﻪ ﻳﻔﻴﺪ ﺍﻟﺘﻌﻈﻴﻢ ﻭﻋﺪ ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲪﺎﻗﺔ ﻓﻴﻜﻮﻥ‬

‫ ‪- ٤٣‬‬‫ﺗﻨﻘﻴﺼﺎ ﻭﺍﻫﺎﻧﺔ ﳉﻨﺎﺑﻪ ﺍﻟﺸﺮﻳﻒ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﻦ ﺍﻫﺎﻧﻪ ﳛﻜﻢ ﺑﻜﻔﺮﻩ‬
‫ﻭﺭﺩﺗﻪ ﻭﻫﺪﺭ ﺩﻣﻪ ﻻﻥ ﺍﻟﻔﻘﻬﺎﺀ ﻗﺎﻃﺒﺔ ﺫﻛﺮﻭﺍ ﰲ ﺑﺎﺏ ﺍﻟﺮﺩﺓ ﺍﻥ ﻣﻨﻬﺎ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﻟﻌﻠﻢ ﺍﻭ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻫﺎﻧﺘﻬﻢ ﻓﺎﺫﺍ ﻛﺎﻥ ﺍﻫﺎﻧﺔ ﺍﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻣﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻮﺟﺒﺎ ﻟﻠﻜﻔﺮ ﻭﺍﻟﺮﺩﺓ‬
‫ﻓﻜﻴﻒ ﺑﺎﻓﻀﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻋﻠﻴﻪ ﺍﻓﻀﻞ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺘﺴﻠﻴﻤﺎﺕ ﻗﺎﻝ ﻣﻼ ﺧﺴﺮﻭ ﰲ ﺷﺮﺡ‬
‫ﺍﻟﺪﺭﺭ ﻧﻘﻼ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﺒﺰﺍﺯﻳﺔ ﺍﻥ ﻣﻦ ﺍﻧﺘﻘﺼﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻭ ﺷﺘﻤﻪ ﻭﻟﻮ ﰲ ﺣﺎﻝ‬
‫ﺳﻜﺮﻩ ﻳﻘﺘﻞ ﺣﺪﺍ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻭﺍﻻﻣﺎﻡ ﺍﻻﻋﻈﻢ ﺍﰊ‬
‫ﺣﻨﻴﻔﺔ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻭﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﺻﺤﺎﺑﻪ ﻗﺎﻝ ﺍﳋﻄﺎﰊ ﻻ‬
‫ﺍﻋﻠﻢ ﺍﺣﺪﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﺧﺘﻠﻒ ﰲ ﻭﺟﻮﺏ ﻗﺘﻠﻪ ﻭﻗﺎﻝ ﺍﺑﻦ ﺳﺤﻨﻮﻥ ﺍﳌﺎﻟﻜﻲ ﺍﲨﻊ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻥ ﺷﺎﲤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻓﺮ ﻭﺣﻜﻤﻪ ﺍﻟﻘﺘﻞ ﺍﱃ ﺁﺧﺮ ﻣﺎ ﻗﺎﻝ ﻗﺎﻝ‬
‫ﰲ )ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ( ﻭﳚﺐ ﺍﳊﺎﻕ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﻪ )ﺍﻯ ﺍﻟﺸﺘﻢ( ﻭﻧﻘﻞ ﺍﻻﻣﺎﻡ‬
‫ﺍﻟﺸﻌﺮﺍﱐ ﰲ ﻛﺘﺎﺑﻪ )ﻛﺸﻒ ﺍﻟﻐﻤﺔ ﻋﻦ ﻫﺬﻩ ﺍﻻﻣﺔ( ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﺩﺓ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻛﺎﻥ ﺍﻋﻤﻰ ﻟﻪ ﺍﻣﺮﺃﺓ ﺗﺸﺘﻢ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻘﻊ ﻓﻴﻪ ﻓﻴﻨﻬﺎﻫﺎ‬
‫ﻓﻼ ﺗﻨﺘﻬﻲ ﻭﻳﺰﺟﺮﻫﺎ ﻓﻼ ﺗﱰﺟﺮ ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺫﺍﺕ ﻟﻴﻠﺔ ﺟﻌﻠﺖ ﺗﻘﻊ ﰲ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻓﺎﺧﺬ ﺍﳌﻌﻮﻝ ﻓﻮﺿﻌﻪ ﰲ ﺑﻄﻨﻬﺎ ﻭﺍﺗﻜﺄ ﻋﻠﻴﻪ ﻓﻘﺘﻠﻬﺎ ﻓﻠﻤﺎ ﺍﺻﺒﺢ ﺫﻛﺮ ﺫﻟﻚ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺠﻤﻊ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ ﺍﻧﺸﺪ ﺍﷲ ﺭﺟﻼ ﻓﻌﻞ ﻣﺎ ﻓﻌﻞ ﺍﻻ ﻗﺎﻡ ﻓﻘﺎﻡ ﺍﻻﻋﻤﻰ‬
‫ﻳﺘﺨﻄﻰ ﺍﻟﻨﺎﺱ ﺣﱴ ﻗﻌﺪ ﺑﲔ ﻳﺪﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻧﺎ ﺻﺎﺣﺒﻬﺎ‬
‫ﻛﺎﻧﺖ ﺗﺸﺘﻤﻚ ﻭﺗﻘﻊ ﻓﻴﻚ ﻓﺎﻬﻧﻴﻬﺎ ﻓﻼ ﺗﻨﺘﻬﻲ ﻭﱄ ﻣﻨﻬﺎ ﺍﺑﻨﺎﻥ ﻣﺜﻞ ﻟﺆﻟﺆﺗﲔ ﻭﻛﺎﻧﺖ ﰊ‬
‫ﺭﻓﻴﻘﺔ ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺒﺎﺭﺣﺔ ﺟﻌﻠﺖ ﺗﻘﻊ ﻓﻴﻚ ﻓﺎﺧﺬﺕ ﺍﳌﻌﻮﻝ ﻓﻮﺿﻌﺘﻪ ﰲ ﺑﻄﻨﻬﺎ‬
‫ﻭﺍﺗﻜﺄﺕ ﻋﻠﻴﻬﺎ ﺣﱴ ﻗﺘﻠﺘﻬﺎ ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﺍﻻ ﺍﺷﻬﺪﻭﺍ ﺍﻥ ﺩﻣﻬﺎ ﻫﺪﺭ( ﻭﻣﻌﻠﻮﻡ ﺍﻥ‬

‫ﻋﺪﻡ ﺍﻟﻘﻴﺎﻡ ﻻﺣﺪ ﻛﱪﺍﺀ ﺍﻟﻨﺎﺱ ﻳﺸﻌﺮ ﺑﺎﻫﺎﻧﺘﻪ ﻭﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ ﺑﻪ ﻭﻟﺬﺍ ﻳﻮﺭﺙ ﺍﳊﻘﺪ‬
‫ﻭﺍﻟﻀﻐﺎﺋﻦ ﻛﻤﺎ ﻫﻮ ﺍﻟﻌﺮﻑ ﺍﻵﻥ ﻭﺍﻟﻌﺮﻑ ﺍﺣﺪ ﻣﺪﺍﺭﺍﺕ ﺍﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ ﺗﺒﲎ ﻋﻠﻴﻪ‬
‫ﺍﻻﺣﻜﺎﻡ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﰲ ﺭﺳﺎﻟﺘﻪ ﺁﺩﺍﺏ ﺍﳌﻔﱵ‪:‬‬
‫ﻭﺍﻟﻌﺮﻑ ﰲ ﺍﻟﺸﺮﻉ ﻟﻪ ﺍﻋﺘﺒﺎﺭ * ﻟﺬﺍ ﻋﻠﻴﻪ ﺍﳊﻜﻢ ﻗﺪ ﻳﺪﺍﺭ‬

‫ ‪- ٤٤‬‬‫ﻓﻜﻢ ﻣﻦ ﻣﺴﺄﻟﺔ ﻻ ﻧﺺ ﻓﻴﻬﺎ ﻭﻗﺪ ﺗﻌﺎﺭﻑ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻭﺣﻜﻢ ﺍﻟﻔﻘﻬﺎﺀ ﻬﺑﺎ‬
‫ﻭﺗﺪﺍﻭﻟﻮﻫﺎ ﰲ ﻛﺘﺒﻬﻢ ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﺍﳌﺎﻧﻊ ﺍﻥ ﻓﺎﻋﻞ ﺍﻟﻘﻴﺎﻡ ﺑﻼ ﺷﻚ ﺍﺣﺮﻯ ﺑﺎﻟﻠﻮﻡ‬
‫ﻭﺍﳊﺮﻣﺔ ﻭﺍﻟﻔﺴﻖ ﻭﻫﻮ ﺷﺒﻴﻪ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﺍﱁ ﻓﻬﺬﺍ ﺍﻓﺘﺮﺍﺀ ﻭﻬﺗﻮﺭ ﻋﻈﻴﻢ ﻻ ﻳﺼﺪﺭ ﻣﺜﻠﻪ‬
‫ﻣﻦ ﻣﺴﻠﻢ ﻓﻀﻼ ﻋﻦ ﻋﺎﱂ ﻓﺎﳌﺴﻠﻢ ﺍﳌﻮﺣﺪ ﺍﺫﺍ ﻗﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻣﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ﻻ ﻳﺮﻳﺪ ﺍﻻ‬
‫ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻻﺣﺘﺮﺍﻡ ﳌﻨﺼﺐ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺬﻱ ﺑﺬﻝ ﺍﻻﺭﻭﺍﺡ ﺩﻭﻧﻪ ﻗﻠﻴﻞ ﻓﺮﺣﺎ ﺑﺎﳚﺎﺩ ﻫﺬﺍ‬
‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﻫﻮ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻋﻈﻢ ﻣﻨﺔ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﺍﲨﻌﲔ ﻛﻤﺎ ﺳﻦ‬
‫ﻯ ﻧﻌﻤﺔ ﺍﻋﻈﻢ ﻣﻦ ﻧﻌﻤﺔ ﻇﻬﻮﺭ ﺍﺷﺮﻑ‬
‫ﺍﻟﺴﺠﻮﺩ ﷲ ﺗﻌﺎﱃ ﺷﻜﺮﺍ ﻋﻨﺪ ﲡﺪﺩ ﻧﻌﻤﺔ ﻭﺍ ّ‬
‫ﺍﻟﺮﺳﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺍﻥ ﻋﻤﻪ ﺍﺑﺎﳍﺐ ﳌﺎ ﺑﺸﺮ ﺑﻮﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﻋﺘﻖ ﺟﺎﺭﻳﺔ ﻓﺮﺣﺎ ﺑﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺠﺎﺯﺍﻩ ﺍﷲ ﺑﺴﺒﺐ ﺫﻟﻚ ﺑﺎﻥ ﺧﻔﻒ‬
‫ﻋﻨﻪ ﺍﻟﻌﺬﺍﺏ ﰲ ﻛﻞ ﻟﻴﻠﺔ ﺍﺛﻨﲔ ﻣﻊ ﺍﻧﻪ ﻛﺎﻓﺮ ﻣﻌﺎﻧﺪ ﻓﻜﻴﻒ ﺣﺎﻝ ﺍﳌﺴﻠﻢ ﺍﶈﺐ ﻭﺍﳌﻘﺼﻮﺩ‬
‫ﺍﻟﺘﻌﻈﻴﻢ ﺑﻜﻞ ﻣﺎ ﻳﻔﻴﺪﻩ ﻭﻣﻨﻪ ﺍﻟﻘﻴﺎﻡ ﻛﻤﺎ ﻫﻮ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ ﻭﺭﲟﺎ ﻳﺸﻌﺮ ﻛﻼﻡ ﺍﳌﺎﻧﻊ ﺑﺎﻥ‬
‫ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺍﺫﺍ ﻃﻠﺐ ﻳﻄﻠﺐ ﻟﻠﺴﺎﻋﺔ ﺍﻟﱵ ﺑﺮﺯ ﻓﻴﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺑﻄﻦ ﺍﻣﻪ ﺍﺫ‬
‫ﻫﻮ ﺍﻋﻈﻢ ﻧﻌﻤﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ﻭﺍﻣﺎ ﺗﻜﺮﺍﺭ ﺫﻟﻚ ﻛﻠﻤﺎ ﻗﺮﺉ ﺍﳌﻮﻟﺪ ﻓﻼ ﻳﺸﺒﻪ ﻓﻌﻞ ﺍﺠﻤﻟﻮﺱ ﺍﱁ‬
‫ﻓﻨﻘﻮﻝ ﻟﻪ ﻫﺬﺍ ﲢﻜﻢ ﲝﺖ ﻻﻧﻪ ﻣﱴ ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﺑﺎﻟﻘﻴﺎﻡ ﺍﻟﺘﻌﻈﻴﻢ ﻓﻼ ﳝﻨﻊ ﻣﻦ ﺗﻜﺮﺭﻩ ﻭﻟﻪ‬
‫ﻧﻈﺎﺋﺮ ﰲ ﺍﻟﺸﺮﻉ ﻛﺜﲑﺓ ﻻ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺎﻧﻊ ﻻ ﻧﻈﲑ ﻟﻪ ﻓﻤﻦ ﻧﻈﲑﻩ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻠﻤﺎ ﺫﻛﺮ ﺣﱴ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﻻﺋﻤﺔ ﻟﻮ ﺫﻛﺮ ﰲ ﺍﺠﻤﻟﻠﺲ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﻒ ﻣﺮﺓ ﻳﺼﻠﻰ ﻋﻠﻴﻪ ﺍﻟﻒ ﻣﺮﺓ ﻟﻮﺟﻮﺩ ﺳﺒﺒﻪ ﻭﻛﺬﺍ ﺗﻌﻈﻴﻢ ﺍﻻﻳﺎﻡ ﺍﻟﻔﺎﺿﻠﺔ‬
‫ﻭﺍﻟﻠﻴﺎﱄ ﺑﺼﻮﻣﻬﺎ ﻭﺍﺣﻴﺎﺋﻬﺎ ﺑﺘﻜﺮﺭ ﻛﻠﻤﺎ ﺗﻜﺮﺭﺕ ﻛﺬﻟﻚ ﻫﻨﺎ ﳌﺎ ﻭﺟﺪ ﺍﻟﺴﺒﺐ ﻭﻫﻮ‬
‫ﻗﺮﺍﺀﺓ ﺳﲑﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﺣﻮﺍﻟﻪ ﺍﳌﻨﻴﻔﺔ ﺍﻟﱵ ﻫﻰ ﻣﻨﺎﻁ‬
‫ﻛﻞ ﻛﻤﺎﻝ ﻭﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺍﻥ ﳚﻌﻠﻬﺎ ﻧﺼﺐ ﻋﻴﻨﻴﻪ ﰲ ﻛﻞ ﺣﺎﻝ ﻓﺤﲔ ﻣﺎ ﻳﺼﻞ ﺍﻟﻘﺎﺭﺉ‬
‫ﺍﱃ ﺫﻛﺮ ﺑﺮﻭﺯﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺑﻄﻦ ﺍﻣﻪ ﻳﺘﺬﻛﺮ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻤﻰ‬
‫ﻓﻴﻘﻮﻡ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻭﺷﻜﺮﺍ ﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ﻓﻬﻞ ﻫﺬﺍ ﻳﻼﻡ ﻋﻠﻴﻪ ﺍﳌﺮﺀ ﻭﻳﻘﺎﻝ ﺑﺎﻧﻪ ﺷﺒﻴﻪ‬
‫ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﺍﻟﻜﻔﺮﺓ ﺍﻟﺬﻳﻦ ﳛﻜﻮﻥ ﻭﻻﺩﺓ ﻣﻌﺒﻮﺩﻫﻢ ﻭﻓﻌﻞ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﻣﺎ ﻓﻌﻞ‬

‫ ‪- ٤٥‬‬‫ﺑﺎﻫﻞ ﺍﻟﺒﻴﺖ ﻛﻞ ﺳﻨﺔ ﻓﺎﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﺠﻤﻟﻮﺱ ﻣﻨﻜﺮ ﻣﻦ ﺍﺻﻠﻪ ﳚﻌﻠﻮﻥ ﻣﻌﺒﻮﺩﺍ ﺣﺎﺩﺛﺎ ﻣﺘﻮﻟﺪﺍ‬
‫ﻓﻬﻮ ﻛﻔﺮ ﺻﺮﺍﺡ ﻓﻜﻠﻤﺎ ﻛﺮﺭﻭﺍ ﺫﻟﻚ ﻓﻘﺪ ﺯﺍﺩﻭﺍ ﺿﻼﻻ ﻋﻠﻰ ﺿﻼﻝ ﻭﻛﺬﺍ ﲤﺜﻴﻞ ﻣﺎ ﻓﻌﻞ‬
‫ﺑﺎﻫﻞ ﺍﻟﺒﻴﺖ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻋﺪﺓ ﻣﻔﺎﺳﺪ ﳏﺮﻣﺎﺕ ﻻ ﲣﻔﻰ ﻓﻜﻴﻒ ﻳﺸﺒﻪ ﻫﺬﺍ ﺍﳌﺎﻧﻊ ﺣﺎﻝ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﳌﻮﺣﺪﻳﻦ ﺍﳉﺎﻟﺴﲔ ﰲ ﳏﻞ ﻣﻌﻈﻢ ﻓﻴﻪ ﺭﺍﺋﺤﺔ ﻃﻴﺒﺔ ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﻭﻳﻨﺸﺮﻭﻥ‬
‫ﻗﺼﺔ ﺍﺷﺮﻑ ﺧﻠﻘﻪ ﺑﻜﻞ ﺁﺩﺍﺏ ﻣﻄﻠﻮﺑﺔ ﻭﻳﺼﻠﻮﻥ ﻋﻠﻴﻪ ﻛﻠﻤﺎ ﺫﻛﺮ ﻭﻳﻘﻮﻣﻮﻥ ﻟﺬﻛﺮ‬
‫ﻭﻻﺩﺗﻪ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻭﻓﺮﺣﺎ ﺑﻮﺟﻮﺩﻩ ﲝﺎﻝ ﻫﺆﻻﺀ ﺣﱴ ﲪﻠﻪ ﺍﻟﻐﻠﻮ ﻓﺠﻌﻠﻪ ﺍﺯﻳﺪ ﻣﻦ ﻓﻌﻞ‬
‫ﺍﺠﻤﻟﻮﺱ ﻭﺍﻟﺮﻭﺍﻓﺾ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﹼﻬ ّﻢ ﻫﺬﺍ ﻬﺑﺘﺎﻥ ﻋﻈﻴﻢ ﻭﻧﻈﲑ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻻﻣﺮ ﺑﻐﺾ ﺍﻟﺼﻮﺕ ﲝﻀﺮﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺣﻴﺎﺗﻪ ﻭﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺣﺪﻳﺜﻪ‬
‫ﻭﺳﲑﺗﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻭﻛﺬﺍ ﻣﻨﺎﺩﺍﺗﻪ ﺑﺎﺳﻢ ﻳﺸﻌﺮ ﺑﺘﻌﻈﻴﻤﻪ ﻛﻴﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ )ﻳَﺂ‬

‫ﺠ َﻬﺮُﻭﺍ ﹶﻟﻪُ ﺑِﺎﹾﻟ ﹶﻘ ْﻮ ِﻝ‬
‫ﺕ ﺍﻟﱠﻨِﺒ ﱢﻲ َﻭ ﹶﻻ َﺗ ْ‬
‫ﺻ ْﻮ ِ‬
‫ﻕ َ‬
‫ﺻﻮَﺍَﺗ ﹸﻜ ْﻢ ﹶﻓ ْﻮ َ‬
‫ﹶﺍﱡﻳﻬَﺎ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨُﻮﺍ َﹶﻻ َﺗ ْﺮ ﹶﻓﻌُﻮﺍ ﹶﺍ ْ‬
‫ﺸ ُﻌﺮُﻭ ﹶﻥ * ِﺍ ﱠﻥ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ُﻐﻀﱡﻮ ﹶﻥ‬
‫ﻂ ﹶﺍ ْﻋﻤَﺎﹸﻟ ﹸﻜ ْﻢ َﻭﹶﺍْﻧُﺘ ْﻢ ﹶﻻ َﺗ ْ‬
‫ﺤَﺒ ﹶ‬
‫ﺾ ﹶﺍ ﹾﻥ َﺗ ْ‬
‫ﻀ ﹸﻜ ْﻢ ِﻟَﺒ ْﻌ ٍ‬
‫ﺠ ْﻬ ِﺮ َﺑ ْﻌ ِ‬
‫ﹶﻛ َ‬

‫ﷲ ﹸﻗﻠﹸﻮَﺑ ُﻬ ْﻢ ﻟِﻠﱠﺘ ﹾﻘﻮَﻯ ﹶﻟ ُﻬ ْﻢ َﻣ ْﻐ ِﻔ َﺮﺓﹲ َﻭﹶﺍ ْﺟﺮٌ‬
‫ﺤ َﻦ ﺍ ُ‬
‫ﻚ ﺍﱠﻟﺬِﻳ َﻦ ﺍ ْﻣَﺘ َ‬
‫ﷲ ﺍﹸﻭﹶﻟِﺌ َ‬
‫ﺻﻮَﺍَﺗ ُﻬ ْﻢ ِﻋ ْﻨ َﺪ َﺭﺳُﻮ ِﻝ ﺍ ِ‬
‫ﹶﺍ ْ‬
‫ﺠ َﻌﻠﹸﻮﺍ ُﺩﻋَﺂ َﺀ ﺍﻟ ﱠﺮﺳُﻮ ِﻝ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ ﹶﻛ ُﺪﻋَﺂ ِﺀ‬
‫َﻋﻈِﻴﻢٌ * ﺍﳊﺠﺮﺍﺕ‪ (٣-٢ :‬ﻭﻗﺎﻝ ﺍﻳﻀﺎ ) ﹶﻻ َﺗ ْ‬

‫ﻀ ﹸﻜ ْﻢ َﺑ ْﻌﻀًﺎ * ﺍﻟﻨﻮﺭ‪ (٦٣ :‬ﻓﻬﻞ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﲢﺮﱘ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻋﻠﻰ‬
‫َﺑ ْﻌ ِ‬
‫ﺻﻮﺗﻪ ﺍﻟﺸﺮﻳﻒ ﻭﲢﺮﱘ ﻧﺪﺍﺋﻪ ﺑﺎﲰﻪ ﺍﻻ ﳌﺰﻳﺪ ﺗﻌﻈﻴﻤﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻧﻈﲑﻩ ﺍﻳﻀﺎ ﻣﺎ ﻭﺭﺩ‬
‫ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻭﺟﺪ ﺍﻟﻴﻬﻮﺩ ﻳﺼﻮﻣﻮﻥ ﻳﻮﻡ‬
‫ﻋﺎﺷﻮﺭﺍﺀ ﻓﺴﺄﳍﻢ ﻋﻦ ﺣﻜﻤﺔ ﺫﻟﻚ ﻓﻘﺎﻟﻮﺍ ﻫﺬﺍ ﻳﻮﻡ ﺍﻏﺮﻕ ﺍﷲ ﻓﻴﻪ ﻓﺮﻋﻮﻥ ﻭﳒﻰ ﻣﻮﺳﻰ‬
‫ﻓﺼﺎﻣﻪ ﻣﻮﺳﻰ ﻓﻨﺤﻦ ﻧﺼﻮﻣﻪ ﻓﻘﺎﻝ )ﺍﻧﺎ ﺍﺣﻖ ﲟﻮﺳﻰ ﻣﻨﻜﻢ( ﻓﺼﺎﻣﻪ ﻭﺍﻣﺮ ﺑﺼﻴﺎﻣﻪ ﺍﻯ‬

‫ﺷﻜﺮﺍ ﷲ ﺗﻌﺎﱃ ﻓﻬﺬﺍ ﺻﺮﻳﺢ ﰲ ﺍﻥ ﲡﺪﻳﺪ ﺍﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻧﻌﻤﺔ ﺳﺎﺑﻘﺔ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺍﳌﻮﺍﻓﻖ ﻟﻮﻗﺖ ﺣﺪﻭﺛﻬﺎ ﻣﻄﻠﻮﺏ ﺑﻞ ﻫﻮ ﻣﻄﻠﻮﺏ ﰲ ﻛﻞ ﻭﻗﺖ ﺗﺬﻛﺮ ﻓﻴﻪ ﻭﻣﻦ ﻧﻈﲑﻩ‬
‫ﺍﻳﻀﺎ ﻛﻤﺎ ﻳﻈﻬﺮ ﱄ ﻋﻤﻞ ﺍﻻﺿﺤﻴﺔ ﰲ ﺍﻳﺎﻡ ﺍﻟﻨﺤﺮ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﺍﻣﺮ ﺍﳚﺎﺏ ﺍﻭ ﻧﺪﺏ ﳌﻦ‬
‫ﻗﺪﺭ ﻋﻠﻴﻪ ﺍﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ ﺑﻨﺠﺎﺓ ﺍﻟﺬﺑﻴﺢ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ ﰲ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﺫﺑﺢ ﺍﺑﻴﻪ ﻟﻪ ﺑﺎﻧﺰﺍﻝ ﺍﻟﻔﺪﺍﺀ ﻭﻫﻮ ﻛﺒﺶ ﻣﻦ ﺍﳉﻨﺔ ﻓﺎﺧﺘﱪ ﺍﷲ ﺧﻠﻴﻠﻪ ﺑﺘﻜﻠﻴﻔﻪ‬

‫ ‪- ٤٦‬‬‫ﺫﺑﺢ ﻣﻬﺠﺔ ﻗﻠﺒﻪ ﰒ ﻓﺪﺍﻩ ﺑﻌﺪ ﻣﺎ ﺳﻌﻰ ﰲ ﺭﺿﺎﻩ ﺑﺬﺑﺢ ﻋﻈﻴﻢ ﺑﻘﺼﺪ ﺍﻟﺘﻜﺮﱘ ﺍﻳﺜﺎﺭﺍ ﻟﺒﻘﺎﺋﻪ‬
‫ﻋﻦ ﺍﻣﻀﺎﺀ ﻗﻀﺎﺋﻪ ﺍﺫ ﺟﻌﻠﻪ ﺍﺑﺎ ﻟﻠﻌﺮﺏ ﻋﻤﻮﻣﺎ ﻭﳊﺒﻴﺒﻪ ﺍﻻﻋﻈﻢ ﺧﺼﻮﺻﺎ ﻭﺍﺫﺍ ﻛﺎﻥ ﺍﳊﻖ‬
‫ﺍﻣﺮ ﺍﳋﻠﻖ ﺑﺎﲣﺎﺫ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﳒﻰ ﻓﻴﻪ ﻭﺍﻟﺪ ﻧﺒﻴﻪ ﻭﺣﺒﻴﺒﻪ ﻋﻴﺪﺍ ﺍﻛﱪ ﻭﺍﻣﺮﻫﻢ ﻓﻴﻪ‬
‫ﺑﺎﻟﻨﺤﺮ ﻣﺸﺎﻛﻠﺔ ﻟﻠﻔﺪﺍﺀ ﺍﻟﺬﻱ ﻭﻗﻊ ﻣﻨﻪ ﺗﻌﺎﱃ ﺑﻘﺼﺪ ﺍﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ ﻭﰲ ﻛﻞ ﻋﺎﻡ ﻳﺘﻜﺮﺭ‬
‫ﻓﺎﲣﺎﺫ ﻳﻮﻡ ﻇﻬﻮﺭ ﺟﺴﻢ ﺣﺒﻴﺒﻪ ﺍﻻﻋﻈﻢ ﺭﲪﺔ ﻟﻌﻤﻮﻡ ﻋﺎﻣﺔ ﺍﻟﻌﺎﱂ ﻋﻴﺪﺍ ﺍﻛﱪ ﺍﺣﻖ ﻭﺍﺟﺪﺭ‬
‫ﻓﺎﻧﻈﺮ ﺑﻌﲔ ﺍﻻﻧﺼﺎﻑ ﺍﱃ ﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻟﻨﻈﺎﺋﺮ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺗﻌﻈﻴﻤﻪ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺘﻌﻈﻴﻢ ﻓﻴﻜﻮﻥ ﻣﻌﻤﻮﺭﺍ ﺑﻪ ﻟﻴﺲ ﺑﺪﻋﺔ‬
‫ﻣﻨﻜﺮﺓ ﻋﻠﻰ ﺍﻧﺎ ﳒﻌﻠﻪ ﻓﺮﺩﺍ ﻣﻦ ﺍﻓﺮﺍﺩ ﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻛﻠﻔﻨﺎ ﺑﻪ ﻋﻤﻮﻣﺎ ﻓﺤﻴﻨﺌﺬ ﻳﺪﺧﻞ ﲢﺖ‬
‫ﺍﻻﻣﺮ ﻓﻴﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺩﻻﻟﺔ ﺍﻟﻨﺺ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﻘﻴﺎﺱ ﻛﻤﺎ ﺣﺮﺭﻩ ﻋﻠﻤﺎﺀ ﺍﻻﺻﻮﻝ ﰲ‬
‫ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ ﹶﻻ َﺗ ﹾﻘ َﺮﺑ ُﻮﺍ َﻣﺎ ﹶﻝ ﺍﹾﻟَﻴِﺘﻴ ِﻢ( ﻓﺎﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ ﺣﺮﻣﺔ ﺍﻻﻛﻞ ﻭﺍﻫﻞ ﺍﻟﻠﻐﺔ‬
‫ﻓﻬﻤﻮﺍ ﻣﻦ ﺍﻟﻨﺺ ﺣﺮﻣﺔ ﻣﻄﻠﻖ ﺍﻟﺘﻨﺎﻭﻝ ﻣﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻓﻴﺸﻤﻞ ﺍﻟﻨﺺ ﺍﻟﺸﺮﺏ ﻣﻦ ﻣﺎﺋﻪ‬

‫ﻑ*‬
‫ﻼ َﺗ ﹸﻘ ﹾﻞ ﹶﻟ ُﻬ َﻤﺎ ﹸﺍ ٍّ‬
‫ﻭﻟﺒﺲ ﺛﻮﺏ ﻣﻦ ﺛﻴﺎﺑﻪ ﻭﺳﻜﲎ ﺩﺍﺭﻩ ﻭﻫﻜﺬﺍ ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﹶﻓ ﹶ‬
‫ﺍﻻﺳﺮﺍﺀ‪ (٢٣ :‬ﺍﳌﺮﺍﺩ ﻣﻄﻠﻖ ﺍﻻﺫﻯ ﻓﻜﻞ ﻓﺮﺩ ﻳﺪﻝ ﻋﻠﻰ ﺍﻻﺫﻯ ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﺺ ﻓﻴﺪﺧﻞ‬
‫ﺍﻟﻀﺮﺏ ﻭﺍﻟﺸﺘﻢ ﺑﺎﻻﻭﱃ ﻭﻫﻜﺬﺍ ﻫﻨﺎ ﳌﺎ ﻛﺎﻥ ﺍﻟﻘﻴﺎﻡ ﺧﺼﻮﺻﺎ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻣﻦ ﲨﻠﺔ‬
‫ﺍﻟﺘﻌﻈﻴﻢ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﺧﻞ ﰲ ﺍﻟﻨﺺ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺗﻌﻈﻴﻤﻪ ﻭﻫﻮ ﻛﺜﲑ‬

‫ﺸﺮًﺍ َﻭَﻧﺬِﻳﺮًﺍ * ِﻟﺘُ ْﺆ ِﻣﻨُﻮﺍ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻓﻤﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ِﺍﻧﱠﺂ ﹶﺍ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻙ ﺷَﺎ ِﻫﺪًﺍ َﻭ ُﻣَﺒ ﱢ‬

‫ﷲ َﻭ َﺭﺳُﻮِﻟ ِﻪ َﻭُﺗ َﻌ ﱢﺰﺭُﻭ ُﻩ َﻭُﺗ َﻮ ﱢﻗﺮُﻭ ُﻩ * ﺍﻟﻔﺘﺢ ‪ (٩-٨‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﹶﻟﺘُ ْﺆ ِﻣﻨُ ﱠﻦ ِﺑ ِﻪ َﻭﹶﻟَﺘ ْﻨﺼُﺮُﱠﻧﻪُ *‬
‫ﺑِﺎ ِ‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٨١ :‬ﻓﻘﺪ ﻓﺮﺽ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻨﺎ ﺗﻌﻈﻴﻤﻪ ﻭﺟﻌﻠﻪ ﻣﺜﻞ ﺍﻻﳝﺎﻥ ﺑﻪ ﻭﻛﻢ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺁﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺗﻌﻈﻴﻤﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻣﻦ ﺍﺭﺍﺩ ﺑﺴﻂ ﺍﻟﻜﻼﻡ‬
‫ﻋﻠﻰ ﻭﺟﻮﺏ ﺗﻌﻈﻴﻤﻪ ﻭﻓﺮﺿﻴﺘﻪ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﻣﱪﻫﻨﺎ ﻋﻠﻴﻪ ﺑﺎﻻﺩﻟﺔ ﺍﻟﻘﺎﻃﻌﺔ ﻓﻠﲑﺍﺟﻊ‬
‫ﻟﻜﺘﺐ ﺍﻟﺴﲑ ﻛﺎﻟﺸﻔﺎﺀ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻭﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﻟﻼﻣﺎﻡ ﺍﻟﻘﺴﻄﻼﱐ ﻭﺯﺍﺩ ﺍﳌﻌﺎﺩ‬
‫ﻻﺑﻦ ﺍﻟﻘﻴﻢ ﻭﻏﲑﻫﺎ ﻓﻴﺠﺪ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﻔﻲ ﺍﻟﻌﻠﻴﻞ ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺑﺪﻋﺔ ﺑﻞ‬
‫ﻣﻨﺼﻮﺻﺎ ﻋﻠﻴﻪ ﺑﺪﻻﻟﺔ ﺍﻟﻨﺺ ﻓﻤﻦ ﻳﺪﻋﻰ ﺍﻧﻜﺎﺭﻩ ﻭﲢﺮﳝﻪ ﻓﻬﻮ ﻣﺒﺘﺪﻉ ﺿﺎﻝ ﻭﻋﻨﺪ ﻗﺼﺪ‬

‫ ‪- ٤٧‬‬‫ﺍﻻﻫﺎﻧﺔ ﻭﺍﻟﺘﻨﻘﻴﺺ ﳌﻨﺼﺒﻪ ﺍﻟﺸﺮﻳﻒ ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﻭﺭﺩﺓ ﻛﻤﺎ ﺳﻠﻒ ﻭﻗﺪ ﺍﻓﱴ ﺍﻟﻌﻼﻣﺔ ﻣﻔﱵ‬
‫ﺍﻟﺜﻘﻠﲔ ﺍﻻﻣﺎﻡ ﺍﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺑﻜﻔﺮ ﻣﻦ ﻳﺘﺮﻛﻪ ﺣﲔ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﺍﻫﺎﻧﺔ ﻭﺍﺳﺘﻨﻜﺎﺭﺍ ﻛﻤﺎ ﻧﻘﻠﻪ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻤﻬﻮﺩﻱ‪.‬‬
‫ﻫﺬﺍ ﻭﺭﲟﺎ ﻛﺎﻥ ﰲ ﺗﺮﻙ ﺍﻟﻘﻴﺎﻡ ﺍﺛﺎﺭﺓ ﻓﺘﻨﺔ ﻋﻨﺪ ﻋﻤﻮﻡ ﺍﻟﻨﺎﺱ ﻭﻧﺴﺒﺔ ﻣﻦ ﻻ ﻳﻘﻮﻡ‬
‫ﻋﻨﺪ ﻗﻴﺎﻡ ﺍﻟﻨﺎﺱ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﱃ ﻣﺬﻫﺐ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﻟﺬﻳﻦ ﲡﺎﻭﺯﻭﺍ‬
‫ﺍﳊﺪ ﰲ ﺍﻟﻐﻠﻮ ﺑﺘﻜﻔﲑ ﺍﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺣﻴﺚ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺘﻮﺳﻞ ﺑﺎﻻﻧﺒﻴﺎﺀ ﻭﺍﻻﻭﻟﻴﺎﺀ ﻭﺯﻳﺎﺭﻬﺗﻢ‬
‫ﻭﺍﻟﺘﱪﻙ ﻬﺑﻢ ﻭﻃﻠﺐ ﺍﳊﺎﺟﺎﺕ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺍﺳﻄﺘﻬﻢ ﻓﻼ ﺳﺒﻴﻞ ﻟﺘﻜﻔﲑ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﳌﻮﺣﺪﻳﻦ ﺍﻟﻨﺎﻃﻘﲔ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻛﻞ ﻳﻮﻡ ﻣﺮﺍﺕ ﻣﺘﻌﺪﺩﺓ ﺑﻞ ﻛﻞ ﺳﺎﻋﺔ ﻭﳊﻈﺔ ﺍﺫﺍ ﺳﺄﻟﻮﺍ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺣﺎﺟﺔ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺗﻌﺎﱃ ﲜﺎﻩ ﺍﺣﺒﺎﺑﻪ ﻋﻨﺪﻩ ﻗﻀﺎﺀﻫﺎ ﺑﻞ ﻣﻦ ﻳﻜﻔﺮﻫﻢ ﺍﱃ ﺍﻟﻜﻔﺮ‬
‫ﺍﻗﺮﺏ ﺣﱴ ﻟﻮ ﲰﻌﻨﺎ ﺍﳌﺆﻣﻦ ﺍﳌﻮﺣﺪ ﻳﻘﻮﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻗﺾ ﱄ ﺣﺎﺟﱵ ﺍﻭ ﻳﺎ ﻋﺒﺪ‬
‫ﺍﻟﻘﺎﺩﺭ ﺍﻃﻠﺐ ﻣﻨﻚ ﻛﺬﺍ ﻻ ﻧﻜﻔﺮﻩ ﺑﻞ ﻧﻨﻬﺎﻩ ﻋﻦ ﺍﻋﺘﻘﺎﺩ ﻇﺎﻫﺮﻩ ﻭﳓﻤﻞ ﻛﻼﻣﻪ ﻋﻠﻰ‬
‫ﺍﺠﻤﻟﺎﺯ ﰲ ﺍﻻﺳﻨﺎﺩ ﻭﻫﻮ ﺍﺠﻤﻟﺎﺯ ﺍﻟﻌﻘﻠﻲ ﻛﻤﺎ ﺑﻴّﻨﻪ ﻋﻠﻤﺎﺀ ﺍﳌﻌﺎﱐ ﻭﻫﻮ ﻛﺜﲑ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻘﻮﻟﻪ‬
‫ﺻ ْﺮ ًﺣﺎ * ﺍﳌﺆﻣﻦ‪ (٣٦ :‬ﻓﺎﻥ ﺍﻟﺒﻨﺎﺀ ﻓﻌﻞ ﺍﻟﻌﻤﻠﺔ ﻭﻫﺎﻣﺎﻥ ﺳﺒﺐ‬
‫ﱄ َ‬
‫ﺗﻌﺎﱃ )َﻳﺎ َﻫﺎ َﻣﺎ ﹸﻥ ﺍْﺑ ِﻦ ِ‬

‫ﺁﻣﺮ ﺣﱴ ﺍﻧﻨﺎ ﻟﻮ ﻗﻠﻨﺎ ﻟﻠﻌﺎﻣﻲ ﻛﻴﻒ ﺗﻄﻠﺐ ﻣﻦ ﺍﻟﻌﺒﺪ ﻗﻀﺎﺀ ﺣﺎﺟﺘﻚ ﻓﻴﻘﻮﻝ ﺍﻥ ﻣﺮﺍﺩﻱ‬
‫ﺍﻥ ﺍﷲ ﻳﻘﻀﻲ ﺣﺎﺟﱵ ﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻟﻌﺒﺪ ﻭﺟﺎﻫﻪ ﻋﻨﺪﻩ ﺗﻌﺎﱃ ﻓﻤﱴ ﻭﺟﺪﻧﺎ ﻗﺮﻳﻨﺔ ﺩﺍﻟﺔ‬
‫ﻋﻠﻰ ﺍﻥ ﺍﳌﺘﻜﻠﻢ ﻣﻮﺣﺪ ﳓﻤﻞ ﻛﻼﻣﻪ ﺍﻟﺬﻱ ﻇﺎﻫﺮﻩ ﺍﺳﻨﺎﺩ ﺍﻻﻓﻌﺎﻝ ﻟﻐﲑﻩ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﺠﻤﻟﺎﺯ‬
‫ﻛﻤﺎ ﲪﻠﻮﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺍﺷﺎﺏ ﺍﻟﺼﻐﲑ ﻭﺍﻓﲎ ﺍﻟﻜﺒﲑ * ﻛ ّﺮ ﺍﻟﻐﺪﺍﺓ ﻭﻣ ّﺮ ﺍﻟﻌﺸﻲ‬
‫ﻋﻠﻰ ﺍﺠﻤﻟﺎﺯ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺑﻌﺪ‪:‬‬
‫ﻓﻤﻠﺘﻨﺎ ﺍﻧﻨﺎ ﻣﺴﻠﻤﻮﻥ * ﻋﻠﻰ ﺩﻳﻦ ﺻﺪﻳﻘﻨﺎ ﻭﺍﻟﻨﱯ‬
‫ﻓﺎﻧﻪ ﺩﻝ ﻋﻠﻰ ﺍﻧﻪ ﻣﻮﺣﺪ ﻭﻛﺬﺍ ﺍﻟﻌﺎﻣﻲ ﺍﻟﺬﻱ ﻳﻨﻄﻖ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺩﺍﺋﻤﺎ ﻳﻠﺰﻣﻨﺎ ﺍﻥ‬
‫ﳓﻤﻞ ﻛﻼﻣﻪ ﺍﻟﺬﻱ ﻻ ﻳﺮﺍﺩ ﻇﺎﻫﺮﻩ ﻋﻠﻰ ﺍﺠﻤﻟﺎﺯ‪.‬‬
‫ﻫﺬﺍ ﻭﻟﻨﺮﺟﻊ ﳌﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻣﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ﺻﻠﻰ‬

‫ ‪- ٤٨‬‬‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺼﻮﺻﺎ ﻻﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻬﻢ ﺍﺣﻖ ﺑﺎﻟﻘﻴﺎﻡ ﺍﺫﺍ ﻗﺎﻡ ﺍﻟﻨﺎﺱ ﻟﻴﻌﻠﻤﻮﻫﻢ ﺍﻥ‬
‫ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻄﻠﻮﺏ ﻭﻣﺆﻛﺪ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﻭﻗﺪ ﻛﻨﺖ ﻣﺮﺓ ﰲ‬
‫ﳎﻠﺲ ﻭﻛﺎﻥ ﻓﻴﻪ ﺍﺣﺪ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻭﻛﺎﻥ ﳑﻦ ﻻ ﻳﺮﻯ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻓﻘﻠﺖ ﺍﻟﻴﺲ ﻓﻴﻪ ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﺍﻥ ﺍﻟﺘﻌﻈﻴﻢ ﺑﺎﻟﻘﻠﺐ ﻭﺑﺎﺗﺒﺎﻉ‬
‫ﺳﻨﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻻ ﳍﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺍﻟﺬﻱ ﻫﻮ ﺑﺪﻋﺔ ﻓﻘﻠﺖ ﻻ ﺑﺄﺱ ﺑﻪ ﺑﻞ ﻫﻮ‬
‫ﻋﻨﻮﺍﻥ ﻋﻠﻰ ﺍﻟﺘﻌﻈﻴﻢ ﺑﺎﻟﻘﻠﺐ ﺩﺍﻝ ﻋﻠﻴﻪ ﻭﻣﻌﺎﻣﻠﺔ ﺍﻟﺸﺮﻉ ﺍﻟﺸﺮﻳﻒ ﻇﺎﻫﺮﻳﺔ ﺣﱴ ﺣﻜﻢ‬
‫ﻋﻠﻰ ﻣﻦ ﺍﻗﺮ ﺑﻠﺴﺎﻧﻪ ﺑﺸﻬﺎﺩﺓ ﺍﻥ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﷲ ﺑﺎﻻﺳﻼﻡ ﻣﻊ ﻋﺪﻡ ﺍﻃﻼﻋﻨﺎ ﻋﻠﻰ ﻗﻠﺒﻪ ﻭﻣﻦ‬
‫ﺍﻳﻦ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﻘﻠﺐ ﺍﺫﺍ ﱂ ﻳﺪﻝ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻴﻪ ﻭﻗﺪ ﺻﺎﺭ ﻣﺎ ﺍﻟﻔﻨﺎﻩ ﰲ ﻧﻔﻮﺳﻨﺎ ﻣﻦ ﺍﻟﻘﻴﺎﻡ‬
‫ﻟﺒﻌﺾ ﺑﻌﻀﺎ ﻭﺍﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻣﻦ ﺍﻟﻴﺪ ﻭﺍﻟﻠﺴﺎﻥ ﻣﻦ ﺍﺳﺒﺎﺏ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻻﻛﺮﺍﻡ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﰲ ﺗﻌﺮﻳﻒ ﺍﳊﻤﺪ ﺍﻟﻌﺮﰲ ﺑﺎﻧﻪ ﻓﻌﻞ ﻳﺸﻌﺮ ﺑﺘﻌﻈﻴﻢ ﺍﳌﻨﻌﻢ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻔﻌﻞ‬
‫ﺑﺎﻟﻠﺴﺎﻥ ﺍﻭ ﺑﺎﻻﺭﻛﺎﻥ ﺍﻭ ﺑﺎﻟﻘﻠﺐ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﺍﻓﺎﺩﺗﻜﻢ ﺍﻟﻨﻌﻤﺎﺀ ﻣﲏ ﺛﻼﺛﺔ * ﻳﺪﻱ ﻭﻟﺴﺎﱐ ﻭﺍﻟﻀﻤﲑ ﺍﶈﺠﺒﺎ‬
‫ﻭﻗﺪ ﻋﺮﻓﺖ ﺍﻧﻪ ﻟﻴﺲ ﺑﺪﻋﺔ ﺑﻞ ﻫﻮ ﻣﺜﻞ ﺍﻟﻘﻴﺎﻡ ﻟﺬﺍﺗﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﷲ ﺩ ّﺭ ﺳﻴّﺪﻧﺎ ﺣﺴﺎﻥ ﺣﻴﺚ ﻗﺎﻡ ﺣﲔ ﻣﺮ ﻋﻠﻴﻪ ﺳﻴﺪ ﺍﻻﻛﻮﺍﻥ ﻭﻗﺎﻝ‪:‬‬
‫ﻗﻴﺎﻣﻲ ﻟﻠﻌﺰﻳﺰ ﻋﻠ ّﻰ ﻓﺮﺽ * ﻭﺗﺮﻙ ﺍﻟﻔﺮﺽ ﻣﺎ ﻫﻮ ﻣﺴﺘﻘﻴﻢ‬
‫ﻋﺠﺒﺖ ﳌﻦ ﻟﻪ ﻋﻘﻞ ﻭﻓﻬﻢ * ﻳﺮﻯ ﻫﺬﺍ ﺍﳉﻤﺎﻝ ﻭﻻ ﻳﻘﻮﻡ‬
‫ﻭﻳﺮﻭﻯ ﻗﻴﺎﻣﻲ ﻟﻠﻨﱯ ﺍﱁ ﺑﺪﻝ ﺍﻟﻌﺰﻳﺰ ﻧﺸﺪﺗﻚ ﺍﷲ ﺍﻳﻬﺎ ﺍﳌﻨﻜﺮ ﻟﻠﻘﻴﺎﻡ ﻟﻮ ﺍﻗﺒﻠﺖ ﻋﻠﻰ‬
‫ﳎﻠﺲ ﻭﻗﺎﻡ ﻟﻚ ﺍﻛﺜﺮ ﻣﻦ ﻓﻴﻪ ﻭﲣﻠﻒ ﺍﻟﺒﻌﺾ ﺍﻣﺎ ﻳﻘﻊ ﰲ ﻧﻔﺴﻚ ﻭﰲ ﻧﻔﺲ ﻏﲑﻙ ﺍﻥ‬
‫ﺍﻟﺬﻱ ﻣﺎ ﻗﺎﻡ ﻟﻚ ﺣﻘﺮﻙ ﲞﻼﻑ ﻣﻦ ﻗﺎﻡ ﻟﻚ ﻭﺍﺣﺘﺮﻣﻚ ﻓﻤﺎ ﺍﲰﺠﻚ ﻭﺍﺟﻬﻠﻚ ﻓﻮ ﺍﷲ‬
‫ﺍﱐ ﻻﺧﺎﻑ ﻋﻠﻰ ﻣﻨﻜﺮ ﺍﻟﻘﻴﺎﻡ ﻭﳏﺮﻣﻪ ﻭﻣﺸﺒّﻪ ﻓﺎﻋﻠﻪ ﺑﺎﺠﻤﻟﻮﺱ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻗﺎﺋﻼ ﺑﻞ ﻫﻮ ﺍﺯﻳﺪ‬
‫ﻣﻨﻬﻢ ﻭﻫﻮ ﻓﻌﻞ ﺍﳊﻤﻘﻰ ﺍﱁ ﻣﺎ ﻗﺎﻝ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺮﺩﺓ ﻓﺘﻠﺨﺺ ﺍﻧﻪ ﻳﻨﺪﺏ ﺍﻟﻘﻴﺎﻡ ﻭﻳﺘﺄﻛﺪ‬
‫ﻭﻳﺴﺘﺤﺐ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻛﺮﺍﻣﺎ ﻭﻓﺮﺣﺎ‬
‫ﺑﺎﳚﺎﺩﻩ ﺍﻟﺬﻱ ﻫﻮ ﺍﺟﻞ ﻧﻌﻤﺔ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﻭﻗﺪ ﺍﺳﺘﺤﺴﻦ ﺫﻟﻚ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺭﺃﻭﻩ ﺣﺴﻨﺎ‬

‫ ‪- ٤٩‬‬‫ﻭﻗﺪ ﻭﺭﺩ ﻣﺮﻓﻮﻋﺎ ﺍﻟﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻣﺎ ﺭﺁﻩ ﺍﳌﺴﻠﻤﻮﻥ ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ‬
‫ﺣﺴﻦ( ﻭﻭﺭﺩ ﺍﻳﻀﺎ )ﻳﺪ ﺍﷲ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻭﻣﻦ ﺷﺬ ﺷﺬ ﰲ ﺍﻟﻨﺎﺭ( ﺍﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﺳﺒﻴﻞ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻨﺎﺟﲔ ﻓﻼ ﻋﱪﺓ ﺑﺎﻧﻜﺎﺭ ﻫﺬﺍ ﺍﳌﻨﻜﺮ‬
‫ﻭﲢﺮﳝﻪ ﺍﻟﻘﻴﺎﻡ ﻭﺗﻔﺴﻴﻘﻪ ﻓﺎﻋﻠﻪ ﻓﻤﺎ ﻫﻮ ﺍﻻ ﻧﺰﻋﺔ ﺷﻴﻄﺎﻧﻴﺔ ﺍﺳﺘﻮﻟﺖ ﻋﻠﻰ ﻗﻠﺒﻪ ﺍﻋﺎﺫ ﺍﷲ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻨﻪ ﻭﻣﻦ ﺍﻣﺜﺎﻟﻪ ﺍﻟﺬﻳﻦ ﳛﻄﻮﻥ ﻣﻦ ﻣﻨﺼﺒﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻳﻔﺴﻘﻮﻥ‬
‫ﻭﻳﻜﻔﺮﻭﻥ ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﻓﻮﺟﻮﺩ ﻣﺜﻠﻬﻢ ﺍﻋﻈﻢ ﺑﻠﻴﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻻﻬﻧﻢ ﻳﺪﻋﻮﻥ ﺍﻻﺭﺷﺎﺩ‬
‫ﻭﻳﺒﺜﻮﻥ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﺍﻋﻈﻢ ﺍﻟﻔﺴﺎﺩ ﻣﻦ ﺟﻬﺔ ﺍﻻﻋﺘﻘﺎﺩ ﻧﺴﺄﻟﻪ ﺗﻌﺎﱃ ﺍﻣﺎ ﺍﻥ ﻳﻮﻓﻘﻬﻢ ﺳﺒﻴﻞ‬
‫ﺍﻟﺮﺷﺎﺩ ﺍﻭ ﳝﺤﻮﻫﻢ ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ ﻭﻳﻜﺜﺮ ﻣﻦ ﻛﻞ ﻣﺘﺒﻊ ﻟﻠﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﳛﺚ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻰ ﻭﺟﻮﺏ ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺎ ﻭﻣﻴﺘﺎ ﻭﺗﻌﻈﻴﻢ ﺍﺻﺤﺎﺑﻪ ﻭﺍﺋﻤﺔ ﺍﻟﺪﻳﻦ‬
‫ﲤﺖ‪.‬‬
‫ﺍﻟﺬﻳﻦ ﺧﺪﻣﻮﺍ ﺷﺮﻳﻌﺘﻪ ﻭﺩﻭّﻧﻮﻫﺎ ﻭﻋﻤﻞ ﺍﻟﻨﺎﺱ ﻬﺑﺎ ﺍﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺗﻘﺮﻳﻆ ﻋﻠﻰ ﻓﺘﻮﻯ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ ﻋﻄﺎﺭ‬
‫ﰲ ﺩﻣﺸﻖ ﺍﶈﺮﺭ ﰲ ﺍﳊﻘﺎﺋﻖ‬

‫ﺑﺴــﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﳊﻤﺪ ﷲ ﺍﻭﱃ ﳏﻤﻮﺩ ﻭﺍﻛﺮﻡ ﻣﻌﺒﻮﺩ ﻭﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻓﻀﻞ ﻛﻞ ﻣﻮﺟﻮﺩ ﻭﺍﺷﺮﻑ ﻛﻞ ﻣﻮﻟﻮﺩ ﺳﻴﺪﻧﺎ ﻭﺷﻔﻴﻌﻨﺎ ﳏﻤّﺪ ﺻﺎﺣﺐ‬
‫ﺍﻟﻠﻮﺍﺀ ﺍﳌﻌﻘﻮﺩ ﻭﺍﳊﻮﺽ ﺍﳌﻮﺭﻭﺩ ﻭﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﻭﺍﳌﻜﺎﻥ ﺍﳌﺸﻬﻮﺩ ﻭﻋﻠﻰ ﺍﻫﻞ ﺑﻴﺘﻪ ﻭﻋﺘﺮﺗﻪ‬
‫ﻭﺫﺭﻳﺘﻪ ﻭﲨﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺍﺷﺮﻑ ﺍﻟﻨﺎﺱ ﰲ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﻭﺳﺎﺩﺍﺕ ﺍﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﻡ‬
‫ﻭﺍﳉﻮﺩ ﻭﺑﻌﺪ ﻓﻘﺪ ﻃﺎﻟﻌﺖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳉﻠﻴﻠﺔ ﺍﳉﻤﻴﻠﺔ ﺍﳊﺮﻳﺔ ﺑﺎﻟﻘﺒﻮﻝ ﺍﳌﺆﻛﺪﺓ ﰲ‬
‫ﺍﻟﻘﻠﻮﺏ ﻭﺍﳌﻨﺒﻌﺜﺔ ﻓﻴﻬﺎ ﻛﻤﺎﻝ ﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﻜﺮﱘ ﳊﻀﺮﺓ ﺍﳊﺒﻴﺐ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﻛﻞ ﻣﻦ ﻟﻪ ﻧﺴﺒﺔ ﺍﻟﻴﻪ ﻟﻼﻣﺎﻡ ﻗﺪﻭﺓ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﻻﻋﻼﻡ ﺑﺮﻛﺔ ﺍﻟﺸﺎﻡ ﻣﻮﻻﻧﺎ ﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ ﺍﻓﻨﺪﻱ ﺍﻟﻌﻄﺎﺭ ﺫﻱ ﺍﻟﻔﻀﻞ ﺍﳌﻌﻄﺎﺭ ﺟﺰﺍﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺧﲑﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺍﻧﻪ ﻟﺘﻌﻈﻴﻤﻪ ﺷﺄﻥ ﺳﻴﺪ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﺣﻖ ﻟﻠﺜﻨﺎﺀ ﻣﻦ ﻛﺎﻓﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺍﺣﺮﻯ ﻭﻟﻘﺪ ﺍﺗﻰ ﺑﺎﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ﻭﺭ ّﺩ ﻫﻔﻮﺍﺕ ﺍﳌﻐﺘﺮ ﺑﻨﻔﺴﻪ ﻋﻦ ﻛﻞ ﺑﺎﺏ‬

‫ ‪- ٥٠‬‬‫ﻓﻜﺸﻒ ﺍﻟﻘﻨﺎﻉ ﻋﻦ ﺗﻠﺒﻴﺴﺎﺗﻪ ﻭﻧﺒّﻪ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺩﺳﻴﺴﺎﺗﻪ ﻭﻻ ﺭﻳﺐ ﺍﻥ ﻣﻦ ﺷﺒﻪ ﺗﻌﻈﻴﻢ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺑﺎﺭﻙ ﻭﺳﻠﻢ ﺑﻔﻌﻞ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻬﺗﻢ ﲟﺎ‬
‫ﺍﻭﺣﺎﻩ ﺍﻟﻴﻪ ﺷﻴﻄﺎﻧﻪ ﻋﻠﻤﺎﺀ ﺍﻻﻣﺔ ﻭﺍﻭﻟﻴﺎﺋﻬﺎ ﺍﻟﱪﺭﺓ ﺍﻻﺧﻴﺎﺭ ﺍﳌﺘﺒﺸﺮﻳﻦ ﺑﺬﻛﺮ ﺍﻟﻮﻻﺩﺓ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ﻭﺭﻭﺍﻳﺔ ﺍﺣﻮﺍﳍﺎ ﺍﳌﻨﻴﻔﺔ ﳏﺒﺔ ﰲ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﺗﻌﻈﻴﻤﺎ ﻟﺸﺄﻧﻪ ﺍﻟﻌﻈﻴﻢ ﻓﻘﺪ ﺍﻭﻗﻊ‬
‫ﻧﻔﺴﻪ ﰲ ﺍﻻﻗﻄﺎﺭ ﳜﺸﻰ ﻋﻠﻴﻪ ﻣﻦ ﺳﻮﺀ ﺍﻟﺒﻮﺍﺭ ﰲ ﻫﺬﺍ ﺍﻟﺪﺍﺭ ﻭﰲ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﺍ ﹼﻻ ﺍﻥ‬
‫ﻳﺘﺪﺍﺭﻛﻪ ﻟﻄﻒ ﺍﳌﻮﱃ ﻛﺮﱘ ﺍﻟﻐﻔﺎﺭ ﺑﺘﻮﻓﻴﻖ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﻋﺎﺫﻧﺎ ﺍﷲ ﻭﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‬
‫ﻣﻦ ﺷﺮﻭﺭ ﻫﺬﻩ ﺍﳋﺮﺍﻓﺎﺕ ﲜﺎﻩ ﺳﻴﺪ ﺍﻟﺴﺎﺩﺍﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻓﻀﻠﻬﺎ ﻭﻣﻦ ﺍﻟﺘﺴﻠﻴﻤﺎﺕ‬
‫ﺍﻛﻤﻠﻬﺎ ﻭﻣﻦ ﺍﻟﱪﻛﺎﺕ ﺍﲤﻬﺎ ﻭﻣﻦ ﺍﻟﺘﺤﻴﺎﺕ ﺍﺩﻭﻣﻬﺎ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺗﺎﺑﻌﻴﻪ ﻭﺣﺰﺑﻪ‬
‫ﺍﲨﻌﲔ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻓﺎﻥ ﺍﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﻣﻦ ﺳﻮﺀ ﺍﻻﺩﺏ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺘﻌﻈﻴﻢ‬
‫ﺍﻓﻀﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻛﻔﻰ ﺍﻟﺮﺍﺿﻲ ﻬﺑﺎ ﻭﺍﳌﺴﺘﺤﺴﻦ ﻬﺑﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺗﺴﻠﻴﺔ ﳊﺒﻴﺒﻪ‬
‫ﺨﺮُﻭﺍ‬
‫ﻕ ﺑِﺎﱠﻟﺬِﻳ َﻦ َﺳ ِ‬
‫ﻚ ﹶﻓﺤَﺎ َ‬
‫ﺉ ِﺑﺮُﺳُ ٍﻞ ِﻣ ْﻦ ﹶﻗ ْﺒ ِﻠ َ‬
‫ﺍﺷﺮﻑ ﻣﻦ ﻛﺎﻥ ﻭﻣﻦ ﻳﻜﻮﻥ ) َﻭﹶﻟ ﹶﻘ ِﺪ ﺍ ْﺳﺘُ ْﻬ ِﺰ َ‬
‫ﺴَﺘ ْﻬ ِﺰﺅُ ﹶﻥ * ﺍﻻﻧﺒﻴﺎﺀ‪ (٤١ :‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳍﺪﺍﻳﺔ ﻻﻗﻮﻡ ﻃﺮﻳﻖ‬
‫ِﻣ ْﻨ ُﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ ِﺑ ِﻪ َﻳ ْ‬
‫ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺍﻟﺮﺍﺟﻲ ﺭﲪﺔ ﺭﺑﻪ ﺍﳌﻌﻴﺪ ﺍﳌﺒﺪﺉ ﻫﺪﺍﻳﺔ ﺍﷲ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﳏﻤﺪ ﺳﻌﻴﺪ‬
‫ﺍﻟﺸﺎﻣﻲ ﺍﻟﺒﻜﺮﻱ ﻧﺴﺒﺎ ﻭﺍﳊﻨﻔﻲ ﻣﺬﻫﺒﺎ ﻭﺍﻟﻘﺎﺩﺭﻱ ﻣﺸﺮﺑﺎ ﻋﺎﻡ ﻭﺭﻭﺩﻩ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻣﺮﺓ‬
‫ﺳﺎﺩﺳﺔ ﻟﺰﻳﺎﺭﺓ ﻗﱪ ﺍﺷﺮﻑ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﺭﺯﻗﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻔﻀﻠﻪ ﰲ ﺍﳌﺮﺓ ﺍﻟﺴﺎﺑﻌﺔ ﺍﻧﺸﺎﺀ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺣﺴﻦ ﺍﳋﺘﺎﻡ ﰲ ﺟﻮﺍﺭ ﺧﲑ ﺍﻻﻧﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﺮﺭﻩ ‪ ٩‬ﻣﻦ ﺷﻬﺮ‬
‫ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﺳﻨﺔ ‪ ١٣٣٠‬ﻣﻦ ﺍﳍﺠﺮﺓ ﻭﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺧﲑ ﺧﻠﻘﻪ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬
‫ﻭﻋﻠﻰ ﺳﺎﺋﺮ ﺍﺧﻮﺍﻧﻪ ﻣﻦ ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﺁﻝ ﻛﻞ ﻣﻨﻬﻢ ﻭﺍﺻﺤﺎﺑﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ‬
‫ﺗﺒﻌﻬﻢ ﺑﺎﺣﺴﺎﻥ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺍﺑﻨﻪ ﺍﻟﻜﺮﱘ ﺍﳌﻐﻴﺚ ﻭﻋﻠﻴﻨﺎ ﻣﻌﻬﻢ ﺭﲪﺔ ﺍﷲ ﺁﻣﲔ‪.‬‬
‫ﺻﻮﺭﺓ ﺍﳌﻬﺮ‬
‫ﻫﺪﺍﻳﺔ ﺍﷲ‬

‫ﺣﺴﱯ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺭﰊ ﺍﷲ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﻫﻮ‬

‫ ‪- ٥١‬‬‫ﺗﻘﺮﻳﻆ ﻣﻔﱵ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ ﺍﻟﺪﻣﺸﻘﻲ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺍﻭﺟﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺗﻌﻈﻴﻢ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻭﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﺷﺮﻑ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺍﻟﺒﺎﺫﻟﲔ ﺍﺭﻭﺍﺣﻬﻢ‬
‫ﻭﺍﻣﻮﺍﳍﻢ ﰲ ﳏﺒﺘﻪ ﺳﻮﺍﺀ ﰲ ﺣﻴﺎﺗﻪ ﺍﻭ ﺑﻌﺪ ﻣﻮﺗﻪ ﻓﺎﻗﻮﻝ ﻭﻋﻦ ﺑﺎﺏ ﻣﻮﻻﻱ ﻻ ﺍﺣﻮﺍﻝ ﺍﻥ‬
‫ﻋﻤﻞ ﻣﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺍﳌﻨﻴﻒ ﻫﻮ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﺟﻨﺎﺏ‬
‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﳌﺆﻣﻨﲔ ﺭﺅﻑ ﺭّﺣﻴﻢ ﻭﻗﺪ ﺍﺳﺘﺤﺴﻦ ﺍﳌﺆﻣﻨﻮﻥ ﻭﻋﻤﻠﻮﺍ ﺑﻪ‬
‫ﻣﺪﺓ ﻗﺮﻭﻥ ﻭﻗﺪ ﻭﺭﺩ ﺑﺎﻟﺴﻨﺪ ﺍﳊﺴﻦ )ﻣﺎ ﺭﺁﻩ ﺍﳌﺆﻣﻨﻮﻥ ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ( ﻫﺬﺍ‬

‫ﻭﻣﺎ ﺣﺮﺭﻩ ﻣﻮﻻﻧﺎ ﳏﻤﻮﺩ ﺍﻓﻨﺪﻱ ﺍﻟﻌﻄﺎﺭ ﻫﻮ ﻃﺮﻳﻘﺔ ﺍﻻﺧﻴﺎﺭ ﻭﺍﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻻﺑﺮﺍﺭ ﻭﻫﻮ‬
‫ﺣﺮﻱ ﺑﺎﻟﻘﺒﻮﻝ ﻭﻻ ﻳﻨﻜﺮﻩ ﺍﻻ ﳏﺮﻭﻡ ﳐﺬﻭﻝ ﺍﻣﺎ ﺷﻄﺮﻩ ﺍﻟﺮﺟﻞ ﺍﳍﻨﺪﻱ ﺍﻻﲪﻖ ﺍﻟﺮﺩﺉ‬
‫ﻓﻬﻮ ﻛﻼﻡ ﻗﺒﻴﺢ ﻭﻬﺗﻮﺭ ﺻﺮﻳﺢ ﻭﻣﺎ ﺍﻗﺒﺤﻪ ﻣﻦ ﻣﻘﺎﻝ ﻭﻟﻘﺪ ﺳﺠﻞ ﻋﻠﻰ ﻗﺎﺋﻠﻪ ﺑﺎﻟﻀﻼﻝ‬
‫ﻭﺍﺩﻟﺔ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻣﻦ ﻛﺘﺐ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺎﺋﻤﺔ ﻭﳜﺸﻰ ﻋﻠﻴﻪ ﺍﻥ ﱂ ﻳﺘﺐ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ‬
‫ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺍﱃ ﻣﻮﻻﻩ ﺍﻟﻐﲏ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺍﳉﺰﺍﺋﺮﻱ ﺍﳊﺴﻴﲏ ﺍﳌﺪﱐ‬
‫ﺧﺎﺩﻡ ﻓﺘﻮﻯ ﺍﳌﺎﻟﻜﻴﺔ ﲝﺮﻣﺔ ﺧﲑ ﺍﻟﱪﻳﺔ ﺣﺎﻣﺪﺍ ﻭﻣﺼﻠﻴﺎ ﻋﺒﺪﻩ‬
‫ﺻﻮﺭﺓ ﺍﳌﻬﺮ‬

‫ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺍﳉﺰﺍﺋﺮﻱ‬
‫ﺗﻘﺮﻳﻆ ﻣﻮﻻﻧﺎ ﺍﻟﺴﻴﺪ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﳊﻴﺪﺭﺁﺑﺎﺩﻱ ﺍﺠﻤﻟﺎﻭﺭ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬
‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﲪﺪﺍ ﳌﻦ ﻫﻮ ﺑﻜﻞ ﻟﺴﺎﻥ ﳏﻤﻮﺩ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﺍﳊﻤﺎﺩﻳﻦ ﻟﺮﺏ ﺍﳌﻌﺒﻮﺩ ﺍﻣﺎ ﺑﻌﺪ ﻓﻘﺪ‬
‫ﻃﺎﻟﻌﺖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻨﻴﻔﺔ ﻭﺍﻃﻠﻌﺖ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻓﻮﺍﺋﺪ ﻟﻄﻴﻔﺔ ﻓﻠﻌﻤﺮﻱ ﺍﻥ‬
‫ﺍﳌﺼﻨﻒ ﻗﺪ ﺍﳏﻖ ﻇﻠﻤﺎﺕ ﺍﻟﺒﺎﻃﻞ ﺑﺎﺑﺮﺍﺯ ﺍﻧﻮﺍﺭ ﺍﳊﻖ ﻭﺻﺎﻥ ﻋﻤﺎ ﺷﺎﻥ ﰲ ﺷﺄﻥ ﻣﻦ ﺯﻫﻖ‬
‫ﺑﻪ ﺍﻟﺒﺎﻃﻞ ﻭﺟﺎﺀ ﺍﳊﻖ ﻓﻴﺎ ﺑﺸﺮﻯ ﳌﻦ ﻧﺰﻝ ﺍﲰﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﳏﻤﻮﺩ ﻭﰲ ﻣﺜﻠﻪ ﻗﻴﻞ ﺍﻥ‬

‫ ‪- ٥٢‬‬‫ﺍﻻﲰﺎﺀ ﺗﱰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻻ ﻳﻨﻜﺮﻩ ﺍﻻ ﺟﺤﻮﺩ ﻭﻋﻨﻮﺩ ﻭﻳﺎ ﺳﻌﺎﺩﺓ ﳌﻦ ﻫﻮ ﲰﻴﺎ ﳊﺒﻴﺐ ﺍﷲ‬
‫ﺍﶈﻤﻮﺩ ﻓﻨﺎﻝ ﻣﱰﻟﺔ ﻣﻦ ﻣﻨﺎﺯﻝ ﺍﳊﺴﺎﻥ ﰲ ﺍﻟﺪﺭﺀ ﻋﻦ ﺍﻟﻨﱯ ﺳﻴﺪ ﺍﻻﻛﻮﺍﻥ ﻓﻬﻞ ﺟﺰﺍﺀ‬
‫ﺍﻻﺣﺴﺎﻥ ﺍﻻ ﺍﻻﺣﺴﺎﻥ‪.‬‬
‫ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺍﻟﺴﻴﺪ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﳊﻴﺪﺭﺁﺑﺎﺩﻱ ﺍﳌﻬﺎﺟﺮ‬
‫ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮّﺭﺓ ﻋﻠﻰ ﻣﻨﻮّﺭﻫﺎ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ‬

‫ﺻﻮﺭﺓ ﺍﳌﻬﺮ‬

‫ﺳﻴﺪ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ‬

‫‪ ١٥‬ﺻﻔﺮ ﺳﻨﺔ ‪١٣٣٠‬‬
‫ﺍﻟﻔﺘﻮﻯ ﺍﻟﺪﻣﺸﻘﻴﺔ‬

‫ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﳉﺎﻣﻌﻪ ﺍﻟﻔﻘﲑ ﺍﻟﻴﻪ ﺗﻌﺎﱃ ﳏﻤّﺪ ﳛﲕ ﺑﻦ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺮﺣﻮﻡ‬
‫ﺍﻟﺸﻴﺦ ﺍﲪﺪ ﺍﳌﻜﺘﱯ ﺯﻣﻴﺘﺎ ﺍﳊﺴﻴﲏ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﺁﻣﲔ‬
‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﲜﻤﻴﻊ ﺍﶈﺎﻣﺪ ﻛﻠﻬﺎ ﻭﻧﻌﻮﺫ ﺑﻪ ﻣﻦ ﺷﺮﻭﺭ ﺍﻧﻔﺴﻨﺎ ﻭﺳﻴﺌﺎﺕ‬
‫ﺍﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬﺪ ﺍﷲ ﻓﻼ ﻣﻀ ﹼﻞ ﻟﻪ ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ﻭﻧﺼﻠﻲ ﻭﻧﺴﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ‬
‫ﳏﻤّﺪ ﺫﻱ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﻄﺎﻫﺮﺓ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺎﺣﺴﺎﻥ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﺍﻣﺎ ﺑﻌﺪ ﻓﺎﻥ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ‬
‫ﺍﺣﺴﻦ ﻣﺎ ﺳﻨﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ ﺍﻻﺳﻼﻣﻴﺔ ﻭﻣﻦ ﺍﺣﺴﻦ ﺍﳊﺴﻦ ﺍﻟﺬﻱ ﺭﺁﻩ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻭﻣﻦ ﺍﺣﺐ ﻣﺎ ﺍﺳﺘﺤﺴﻨﻮﻩ ﻭﺍﲨﻌﻮﺍ ﻋﻠﻴﻪ ﻟﻜﻮﻧﻪ ﻋﻨﺪ ﺫﻛﺮ ﺍﷲ ﺗﱰﻝ ﺍﳌﻐﻔﺮﺓ‬
‫ﻭﻋﻨﺪ ﺫﻛﺮ ﺍﻻﻧﺒﻴﺎﺀ ﺗﱰﻝ ﺍﻟﺮﲪﺔ ﻭﻋﻨﺪ ﺫﻛﺮ ﺍﻻﻭﻟﻴﺎﺀ ﺗﱰﻝ ﺍﻟﱪﻛﺔ ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺍﻇﻬﺎﺭ‬
‫ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﻗﺪ ﺍﻓﱴ ﻣﻔﱵ ﺍﻟﺜﻘﻠﲔ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﻣﻮﻻﻧﺎ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻮ‬
‫ﺍﻟﺴﻌﻮﺩ ﺍﻟﻌﻤﺎﺩﻱ ﺗﻐﻤﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﲪﺘﻪ ﺑﻜﻔﺮ ﻣﻦ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ‬
‫ﺍﻟﺸﺮﻳﻒ ﻻﺷﻌﺎﺭﻩ ﲟﺨﺎﻟﻔﺔ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻻ ﳝﻨﻊ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺍﻻ ﻓﺮﻗﺔ ﻣﻦ‬
‫ﺍﳋﻮﺍﺭﺝ ﻣﻦ ﺍﺗﺒﺎﻉ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻨﺠﺪﻱ ﺍﳌﻘﺘﺪﻱ ﺑﺎﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻗﺪ ﺍﻓﱴ ﺷﻴﺦ ﺍﻻﺳﻼﻡ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺪﺭ ﰲ ﺑﺎﺏ ﺍﳋﻮﺍﺭﺝ ﺍﻥ ﺍﻟﻔﺮﻗﺔ‬

‫ ‪- ٥٣‬‬‫ﺍﻟﻮﻫﺎﺑﻴﺔ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻭﻗﺪ ﺫﻛﺮ ﻛﻼﻣﺎ ﻛﺜﲑﺍ ﻓﻠﲑﺍﺟﻊ ﻭﻣﻌﲎ ﺍﳋﺎﺭﺟﻲ ﺍﳋﺎﺭﺝ ﻣﻦ‬
‫ﺍﻟﺪﻳﻦ ﻭﻣﻌﲎ ﺍﻟﺮﺍﻓﻀﻲ ﺍﻯ ﺍﻟﺮﺍﻓﺾ ﻟﻠﺪﻳﻦ ﻭﻣﻦ ﺍﺭﺍﺩ ﺍﻟﻨﻈﺮ ﰲ ﺍﺣﻮﺍﻝ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ‬
‫ﻓﻠﻴﻨﻈﺮ ﰲ ﻛﺘﺐ ﺍﻟﻌﻠﻤﺎﺀ ﺳﻠﻔﺎ ﻭﺧﻠﻔﺎ ﺍﱃ ﺯﻣﻨﻨﺎ ﻫﺬﺍ ﻓﻘﺪ ﺫﻛﺮ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺭﲪﺔ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﰲ )ﺷﻔﺎﺀ ﺍﻻﺳﻘﺎﻡ( ﻣﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﻭﺫﻛﺮ ﰲ ﺯﻣﺎﻧﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﻨﺒﻬﺎﱐ‬
‫ﰲ ﺭﺍﺋﻴﺘﻪ ﻧﺒﺬﺓ ﻣﻦ ﺍﺣﻮﺍﳍﻢ ﻭﺫﻛﺮ ﺍﻳﻀﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﺭﺿﻮﺍﻥ ﺍﻟﻌﺪﻝ ﺍﳌﺼﺮﻱ ﺍﻻﺯﻫﺮﻱ‬
‫ﰲ ﻛﺘﺎﺑﻪ ﺭﻭﺿﺔ ﺍﶈﺘﺎﺟﲔ ﻧﺒﺬﺓ ﻣﻦ ﺍﻓﻌﺎﳍﻢ ﻭﺍﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﻟﻘﻴﺎﻡ ﻳﻘﻮﻝ ﺑﺎﻧﻪ ﻣﻦ‬
‫ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻳﺘﱪﺃ ﻣﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻭﺍﻫﻞ ﺍﻟﺒﺪﻋﺔ ﻟﻜﻨﻪ ﳝﻨﻊ ﺍﻟﻘﻴﺎﻡ ﻓﻘﻂ ﻓﻴﻜﻔﻴﻪ ﻣﺎ‬
‫ﺍﻓﱴ ﺑﻪ ﺍﳌﻮﻟﻮﻱ ﺍﺑﻮﺍﻟﺴﻌﻮﺩ ﺑﺎﻟﻜﻔﺮ ﻭﻗﺪ ﻗﺘﻞ ﺳﻴﺪﻧﺎ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺭﺟﻼ‬
‫ﻗﺎﻝ ﻟﻪ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺎﺣﺒﻜﻢ ﻟﻜﻮﻧﻪ ﱂ ﻳﻌﻈﻤﻪ ﻭﻛﺬﻟﻚ ﺳﻴﺪﻧﺎ ﻋﻤﺮ‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻗﺘﻞ ﺭﺟﻼ ﻗﺎﻝ ﻟﻪ ﻻ ﺍﻗﺒﻞ ﲝﻜﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺑﻞ ﺍﻗﺒﻞ ﲝﻜﻢ ﻋﻤﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻭﻛﺬﻟﻚ ﺍﻻﻣﺎﻡ ﺍﺑﻮ ﻳﻮﺳﻒ ﺻﺎﺣﺐ ﺍﻻﻣﺎﻡ‬
‫ﺍﻻﻋﻈﻢ ﺍﻓﱴ ﲝﻀﺮﺓ ﺍﻟﺮﺷﻴﺪ ﺑﻘﺘﻞ ﺭﺟﻞ ﻗﺎﻝ ﻻ ﳛﺐ ﺍﻟﺪﺑﺎﺀ ﻟﻜﻮﻧﻪ ﺟﻌﻞ ﻣﻨﻬﺎ ﺍﺳﺘﺨﻔﺎﻓﺎ‬
‫ﲟﺎ ﻛﺎﻥ ﳛﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﻦ ﺗﺘﺒﻊ ﻛﺘﺐ ﺍﻟﻌﻠﻤﺎﺀ ﳚﺪﻫﺎ ﻣﺸﺤﻮﻧﺔ ﺑﺘﻌﻈﻴﻢ‬
‫ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﻻﻭﻟﻴﺎﺀ ﻭﺍﺣﺘﺮﺍﻡ ﺍﳌﺆﻣﻦ ﺍﺣﻴﺎﺀ ﻭﺍﻣﻮﺍﺗﺎ ﻻ ﻛﺘﻌﻈﻴﻢ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻣﺎ ﻓﻌﻞ‬
‫ﺍﻟﺮﻭﺍﻓﺾ ﻭﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳋﻮﺍﺭﺝ ﻓﺎﻧﻪ ﻣﻦ ﺍﻋﻈﻢ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ ﺍﺟﺎﺭﻧﺎ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺑﻔﻀﻠﻪ ﻭﻛﺮﻣﻪ ﻣﻦ ﺍﻟﻀﻼﻝ ﻭﺛﺒﺘﻨﺎ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺜﺎﺑﺖ ﻭﺣﺎﺻﻞ ﻣﺎ ﻳﻘﺎﻝ ﺍﳌﺎﻧﻊ ﳍﺬﺍ‬
‫ﺍﻟﻘﻴﺎﻡ ﻭﺯﻳﺎﺭﺓ ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﻻﻭﻟﻴﺎﺀ ﻭﻣﻘﺎﺑﺮ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻜﻠﻢ ﻭﺍﺳﺘﺨﻒ ﺑﺎﺣﺪ ﻣﻦ ﺍﻻﻧﺒﻴﺎﺀ ﺍﻭ‬
‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻓﺎﻧﻪ ﻓﺎﺳﻖ ﻭﻣﺒﺘﺪﻉ ﺯﻧﺪﻳﻖ ﻭﳐﺎﻟﻒ ﳌﺎ ﻋﻠﻴﻪ ﺍﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‬
‫ﺣﺮﺭﻩ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺍﻟﻒ ﻭﺛﻠﺜﻤﺎﺋﺔ ﻭﺗﺴﻌﺔ ﻭﻋﺸﺮﻳﻦ‪.‬‬
‫ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ ﺍﱃ ﺍﷲ ﺗﻌﺎﱃ ﳏﻤﺪ ﳛﲕ ﺍﳌﻜﺘﱯ‬
‫ﺍﳊﺴﻴﲏ ﺯﻣﻴﺘﺎ ﰲ ﻣﺪﺭﺳﺔ ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺸﺎﻡ‬
‫ﺻﻮﺭﺓ ﺍﳌﻬﺮ‬

‫ﳏﻤﺪ ﳛﲕ ﺑﻦ ﺍﻟﺴﻴﺪ ﺍﲪﺪ‬

‫ ‪- ٥٤‬‬‫ﺗﺼﺪﻳﻘﺎﺕ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ﺍﻟﺪﻣﺸﻘﻴﺔ‬
‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﻭﺳﻠﻢ ﺍﻣﺎ ﺑﻌﺪ ﻓﻘﺪ ﺍﻃﻠﻌﻨﺎ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ﺍﻟﺪﻣﺸﻘﻴﺔ ﺍﶈﺮﺭﺓ ﻣﻦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ‬
‫ﳏﻤّﺪ ﳛﲕ ﺑﻦ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﻓﻮﺟﺪﻧﺎﻫﺎ ﻣﻮﺍﻓﻘﺔ ﳌﺎ ﻋﻠﻴﻪ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﻦ ﺗﻌﻈﻴﻢ‬
‫ﺣﻀﺮﺓ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺣﲔ‬
‫ﻗﺮﺍﺀﺓ ﻗﺼﺔ ﺍﳌﻮﻟﺪ ﺍﳌﺒﺎﺭﻙ ﻭﻣﻦ ﻣﻨﻊ ﺫﻟﻚ ﻟﻴﺘﺒﻮﺃ ﻓﻴﻪ ﺭﺑﻪ ﺟﺰﺍﺀﻩ ﻣﻮﻓﻮﺭﺍ ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ‬
‫ﻭﻻ ﺑﻨﻮﻥ ﺍﻻ ﻣﻦ ﺍﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ ﲢﺮﻳﺮﺍ ﰲ ﻳﻮﻡ ﺍﻻﺣﺪ ﺍﳌﺒﺎﺭﻙ ﺛﺎﱐ ﺻﻔﺮ ﺍﳋﲑ ﺳﻨﺔ‬
‫ﺍﻟﻒ ﻭﺛﻠﺜﻤﺎﺋﺔ ﻭﺛﻼﺛﲔ‪.‬‬
‫ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺍﺑﺮﺍﻫﻴﻢ ﻋﺒﺪ ﺍﳌﻌﻄﻲ ﺍﻟﺴﻘﺎ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺧﺎﺩﻡ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻳﻔﺔ ﺑﺎﻻﺯﻫﺮ‬

‫ﻛﺘﺒﻪ ﳏﻤﺪ ﻋﻔﲏ ﺑﺬﺭ ﺍﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻻﺯﻫﺮ‬
‫ﻛﺎﺗﺒﻪ ﻋﻠﻲ ﳏﻤﺪ ﺍﻟﻨﺠﺎﺭ ﺍﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻻﺯﻫﺮ‬
‫ﺍﻟﻔﻘﲑ ﳏﻤّﺪ ﺣﺴﲔ ﺯﻫﺮﺍﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﺯﻫﺮ‬
‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ﺍﻟﺪﻣﺸﻘﻴﺔ‬
‫ﻓﻮﺟﺪﻬﺗﺎ ﻻ ﲣﺎﻟﻒ ﺍﻻﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻻﻥ ﺍﻻﺩﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺗﻔﻴﺪ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﻘﻴﺎﻡ‬
‫ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﷲ ﺍﻋﻠﻢ‪.‬‬
‫ﻛﺎﺗﺒﻪ ﻋﺒﺪ ﺍﷲ ﺣﺎﺩ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺬﻫﺒﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﺯﻫﺮ‬
‫ﻛﺎﺗﺒﻪ ﺍﺑﻮﺍﻟﻨﺠﺎ ﻋﻠﻲ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﺯﻫﺮ‬

‫ﻛﺎﺗﺒﻪ ﻋﻠﻲ ﺣﺴﲔ ﺍﳊﻨﻔﻲ ﻣﺬﻫﺒﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﺯﻫﺮ‬

‫ ‪- ٥٥‬‬‫ﲢﺮﻳﺮ ﻣﻮﻻﻧﺎ ﺍﻟﺸﻴﺦ ﻳﺲ ﺍﲪﺪ ﺍﳋﻴﺎﺭﻯ ﺍﳌﺪﺭﺱ ﰲ ﺍﳊﺮﻡ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻨﺒﻮﻱ‬
‫ﺑﺴــﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﳌﺎﻧﺢ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺣﺒﻴﺒﻪ ﺍﳋﺎﰎ ﺍﻟﻔﺎﺗﺢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ‬
‫ﺍﻟﻔﺎﺋﺰﻳﻦ ﺑﻄﻠﻌﺘﻪ ﺍﻟﻜﺎﻣﻠﲔ ﰲ ﺍﺗﺒﺎﻋﻪ ﻭﳏﺒﺘﻪ ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﺍﻣﺎ ﺑﻌﺪ ﻓﻘﺪ ﻭﺭﺩ ﺳﺆﺍﻝ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﳊﺮﻣﲔ ﻭﺍﻟﺸﺎﻡ ﻣﻦ ﺣﻀﺮﺓ ﺍﻻﻣﺎﻡ ﺍﳍﻤﺎﻡ ﺍﳊﺎﺋﺰ‬
‫ﻗﺼﺐ ﺍﻟﺴﺒﻖ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻣﻮﻻﻧﺎ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﺣﺎﺻﻠﻪ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﻻﻓﺎﺿﻞ ﰲ ﺣﻜﻢ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻭﻻﺩﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﶈﺎﻓﻞ ﺍﻫﻮ ﺟﺎﺋﺰ‬
‫ﻭﻣﻄﻠﻮﺏ ﻛﻤﺎ ﺍﲨﻊ ﻋﻠﻴﻪ ﺍﻓﺎﺿﻠﻨﺎ ﺍﻡ ﻫﻮ ﳑﻨﻮﻉ ﻛﻤﺎ ﺍﻓﱴ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺑﻼﺩﻧﺎ ﺍﻓﻴﺪﻭﻧﺎ‬
‫ﲟﺎ ﻣﻦ ﺍﻻﻓﺎﺿﻞ ﺍﺳﺘﻘﺪﻳﺘﻢ ﻟﻴﻜﻮﻥ ﺣﺠﺔ ﻟﻨﺎ ﻭﻧﻘﺘﺪﻱ ﲟﻦ ﻬﺑﻢ ﺍﻗﺘﺪﻳﺘﻢ ﻭﻗﺪ ﺍﺟﺎﺏ ﺍﻛﺎﺑﺮ‬
‫ﻋﻠﻤﺎﺀ ﺍﳊﺮﻣﲔ ﻭﺍﻟﺸﺎﻡ ﲟﺎ ﻳﺸﻔﻲ ﻣﻦ ﺍﻟﻌﻠﻞ ﻭﻳﱪﺉ ﺍﻟﺴﻘﺎﻡ ﳌﻦ ﻛﺎﻥ ﻃﺎﻟﺒﺎ ﻟﺪﻭﺍﺋﻪ ﻻ ﳌﻦ‬
‫ﻛﺎﻥ ﻣﺘﺒﻌﺎ ﻻﻫﻮﺍﺋﻪ ﻓﺎﻥ ﻣﻦ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻟﻠﺠﺪﺍﻝ ﻻ ﳝﻜﻦ ﺍﻥ ﻳﻘﻮﻝ ﻟﻘﻮﻝ ﺍﻫﻞ ﺍﻟﻜﻤﺎﻝ‬
‫ﻓﻴﻜﻔﻲ ﺍﻟﺒﺎﺫﻝ ﺍﻟﻨﺼﻴﺤﺔ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻥ ﲢﺮﺹ ﻋﻠﻰ ﻫﺪﺍﻫﻢ ﻓﺎﻥ ﺍﷲ ﻻ ﻳﻬﺪﻱ‬
‫ﻣﻦ ﻳﻀﻞ ﻭﺣﻴﺚ ﻛﺎﻥ ﺍﻻﻧﺘﻘﺎﻡ ﰲ ﺳﻠﻚ ﺍﻻﻓﺎﺿﻞ ﻣﻦ ﺷﻌﺎﺭ ﺍﻟﺪﻳﻦ ﻭﺍﺗﺒﺎﻉ ﺍﲨﺎﻉ‬
‫ﺍﻻﻣﺎﺛﻞ ﻣﻦ ﺷﺄﻥ ﺍﻻﻛﺎﺑﺮ ﺍﳌﺘﻘﲔ ﻛﺘﺒﺖ ﻛﻠﻴﻤﺎﺕ ﻟﺒﻴﺎﻥ ﺍﱐ ﻣﻊ ﺍﳉﻤﻬﻮﺭ ﻻ ﻣﻊ ﺍﳌﺘﻐﺎﻟﲔ‬
‫ﺍﻫﻞ ﺍﻟﺒﻐﻲ ﻭﺍﻟﺸﺮﻭﺭ‪.‬‬
‫ﻓﻘﻠﺖ ﺍﻋﻠﻢ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺼﺪﺭ ﺍﻻﻭﻝ ﺑﻘﺮﺏ‬
‫ﺍﻟﻌﻬﺪ ﺑﺎﻧﻮﺍﺭ ﺍﳊﺒﻴﺐ ﺍﻻﻛﺮﻡ ﺻﻠﻰ ﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻜﺜﺮﺓ ﺍﻧﻮﺍﺭ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻣﺘﻼﺋﻬﺎ‬
‫ﲟﺤﺒﺔ ﺣﺒﻴﺐ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﰒ ﳌﺎ ﻛﺜﺮﺕ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﻔﱳ ﻭﺍﺳﺘﻄﺎﺭ ﺷﺮﺭ ﺍﶈﻦ ﻭﺍﻻﺣﻦ‬
‫ﻭﻗﻠﺖ ﺍﻧﻮﺍﺭ ﺍﻟﻘﻠﻮﺏ ﻭﻛﺜﺮ ﺻﺪﺍﻫﺎ ﺑﺎﻬﻧﻤﺎﻙ ﰲ ﳏﺒﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻳﺜﺎﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻌﻘﱮ ﺍﲨﻊ‬
‫ﻋﻠﻤﺎﺀ ﺍﻻﻣﺔ ﺍﳌﻘﺘﺪﻯ ﻬﺑﻢ ﺑﻌﺪ ﺍﻻﺋﻤﺔ ﻋﻠﻰ ﺍﻻﻛﺜﺎﺭ ﻣﻦ ﺫﻛﺮ ﺳﲑ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻨﺎﻗﺒﻪ ﺍﳌﻨﻴﻔﺔ ﻻﻬﻧﺎ ﲡﺪﺩ ﺍﻟﺸﻮﻕ ﻭﺍﶈﺒﺔ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺫ ﻣﻦ ﺍﺣﺐ ﺷﻴﺌﺎ ﺍﻛﺜﺮ ﺫﻛﺮﻩ ﻭﻣﻦ ﺍﻋﻈﻤﻬﺎ ﺫﻛﺮ ﺳﲑﺓ ﺍﻟﻮﻻﺩﺓ ﺍﻟﱵ ﻬﺑﺎ‬

‫ ‪- ٥٦‬‬‫ﺣﺼﻠﺖ ﻟﻨﺎ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﲨﻊ ﻣﻦ ﻳﻌﺘﺪ ﻬﺑﻢ ﻋﻠﻰ ﺳ ّﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ ﺑﺎﳋﺼﻮﺹ ﻻﻧﻪ‬
‫ﻳﺪﻝ ﺻﺮﳛﺎ ﻋﻠﻰ ﺗﻌﻈﻴﻤﻪ ﻭﺍﺣﺘﺮﺍﻣﻪ ﺍﳌﻄﻠﻮﺏ ﺍﳌﻨﺼﻮﺹ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻻﳝﺎﻥ‬
‫ﻭﺍﳌﻌﻠﻦ ﲝﺼﻮﻝ ﺍﻻﻳﻘﺎﻥ ﻓﻘﺪ ﻭﺭﺩ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺎﻣﺔ ﻭﺍﻟﻌﻼﻣﺔ )ﻣﻦ ﺳ ّﻦ ﺳﻨّﺔ ﺣﺴﻨﺔ‬

‫ﻓﻠﻪ ﺍﺟﺮﻫﺎ ﻭﺍﺟﺮ ﻣﻦ ﻋﻤﻞ ﻬﺑﺎ ﺍﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ﻓﻤﺎ ﺍﺣﺴﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻋﻨﺪ ﺍﺣﺒﺎﺑﻪ ﻭﻣﺎ‬
‫ﺍﻋﻈﻢ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺮﺿﻴﺔ ﻟﺪﻯ ﺧﻄﺎﺏ ﺟﻨﺎﺑﻪ ﻭﷲ ﺩﺭ ﻣﻦ ﻗﺎﻝ ﻭﺍﺟﺎﺩ ﰲ ﺍﳌﻘﺎﻝ ﺷﻌﺮ‪:‬‬
‫ﻗﻴﺎﻣﻲ ﻟﻠﺤﺒﻴﺐ ﻋﻠ ّﻰ ﻓﺮﺽ * ﻭﺗﺮﻙ ﺍﻟﻔﺮﺽ ﻣﺎ ﻫﻮ ﻣﺴﺘﻘﻴﻢ‬
‫ﻭﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻻﺷﺒﺎﺡ ﲢﻘﻖ ﳏﺒﺔ ﺍﻻﺭﻭﺍﺡ ﻭﻳﺸﻬﺪ ﺍﳊﺎﺿﺮﻭﻥ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‬
‫ﺑﺘﻤﺎﻡ ﳏﺒﺔ ﺣﺒﻴﺐ ﺍﷲ ﻭﺷﻬﺎﺩﻬﺗﻢ ﻣﻘﺒﻮﻟﺔ ﻭﻧﺎﻓﻌﺔ ﻋﻨﺪ ﺍﷲ ﻓﺎﻥ ﳏﺒﺔ ﺣﺒﻴﺐ ﺍﷲ ﳏﺒﺔ ﺍﷲ‬
‫ﻭﻣﺎ ﺟﺰﺍﺀ ﺍﶈﺐ ﺍﻻ ﺍﻥ ﳛﺐ ﻭﺣﻴﻨﺌﺬ ﻳﺼﲑ ﻛﻞ ﻣﻦ ﱂ ﻳﻘﻢ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺑﻼ ﻋﺬﺭ‬
‫ﻣﻊ ﻗﻴﺎﻡ ﺍﳊﺎﺿﺮﻳﻦ ﻣﺸﻜﻮﻛﺎ ﰲ ﳏﺒﺘﻪ ﻭﻣﺴﺘﺨﻔﺎ ﻭﻣﺴﺘﻬﺰﺋﺎ ﲝﻖ ﺍﻟﺮﺳﻮﻝ ﺍﻻﻣﲔ ﻓﻴﻨﻄﺒﻖ‬

‫ﺴَﺘ ْﻬ ِﺰﺅُ ﹶﻥ * ﹶﻻ َﺗ ْﻌَﺘ ِﺬﺭُﻭﺍ ﹶﻗ ْﺪ‬
‫ﷲ ﻭَﺁﻳَﺎِﺗ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﹸﻛ ْﻨُﺘ ْﻢ َﺗ ْ‬
‫ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﹸﻗ ﹾﻞ ﹶﺍﺑِﺎ ِ‬

‫ﹶﻛ ﹶﻔ ْﺮُﺗ ْﻢ َﺑ ْﻌ َﺪ ِﺍﳝَﺎِﻧ ﹸﻜ ْﻢ * ﺍﻟﺘﻮﺑﺔ‪ (٦٦-٦٥ :‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﻣﺄﺧﺬ ﻣﻔﱵ ﺍﻟﺜﻘﻠﲔ ﺍﳊﺎﺋﺰ‬

‫ﻟﻠﻌﻠﻤﲔ ﺑﻼ ﺣﲔ ﺍﻟﻌﻼﻣﺔ ﺍﰊ ﺍﻟﺴﻌﻮﺩ ﰲ ﻓﺘﻮﺍﻩ ﺑﻜﻔﺮ ﺗﺎﺭﻙ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻗﺪ ﻣﻀﻰ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﳓﻮ ﺍﻟﻒ ﻋﺎﻡ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﻻﻋﻼﻡ ﲝﺴﻦ ﺍﻟﻘﺒﻮﻝ ﺍﻟﺘﺎﻡ ﺍﱃ ﺍﻥ ﻇﻬﺮ ﺍﻻﻧﻜﺎﺭ ﻟﺬﻟﻚ ﻣﻦ ﻗﻮﻡ ﻣﺒﻐﻀﲔ ﻃﻐﺎﻡ ﻗﺪ‬
‫ﻓﻘﺪﺕ ﳏﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻗﻠﻮﻬﺑﻢ ﻓﺒﺎﺅﺍ ﺑﻐﻀﺐ ﻣﻦ ﺭﻬﺑﻢ ﻭﻟﻴﺲ ﻛﻞ ﻣﺎ ﱂ‬
‫ﻳﻜﻦ ﰲ ﺍﻟﺼﺪﺭ ﺍﻻﻭﻝ ﳑﻨﻮﻋﺎ ﻭﺍﻻ ﻣﺮﺩﻭﺩﺍ ﻭﻻ ﻣﺪﻓﻮﻋﺎ ﻓﺎﻥ ﺗﺪﻭﻳﻦ ﺍﻟﻔﺮﻭﻉ ﻭﺍﻻﺻﻮﻝ‬
‫ﻭﺍﳌﻌﻘﻮﻝ ﱂ ﻳﻜﻦ ﰲ ﺯﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﺸﻬﻮﺭ ﻋﻨﺪ ﺻﻐﺎﺭ‬
‫ﺍﻟﻄﺎﻟﺒﲔ ﻭﻛﺬﺍ ﻋﻠﻢ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﳊﻘﻴﻘﺔ ﳑﺎ ﺍﺧﺬ ﻋﻦ ﺍﻫﻠﻪ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﻘﺒﻮﻝ ﻣﻦ‬
‫ﺍﻻﺻﻄﻼﺣﺎﺕ ﰲ ﺍﻻﻗﻮﺍﻝ ﻭﺍﻻﻋﻤﺎﻝ ﺍﻟﱵ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﲡﻮﻝ ﻭﻛﻞ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﰲ ﺯﻣﻦ‬
‫ﺍﻟﺸّﺎﺭﻉ ﻭﻻ ﻧﺺ ﻋﻠﻴﻪ ﺻﺮﳛﺎ ﰲ ﺍﻟﻮﻗﺎﺋﻊ ﻭﻻ ﻳﻘﺪﺭ ﺍﳌﻨﻜﺮ ﻟﻠﻘﻴﺎﻡ ﻋﻠﻰ ﺍﻧﻜﺎﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﻭﻗﺪ ﺍﻟﻒ ﺳﻴﺪﻧﺎ ﻭﻗﺪﻭﺗﻨﺎ ﺍﱃ ﺍﷲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ ﻛﺘﺎﺑﺎ ﰲ ﺑﻴﺎﻥ ﻣﺎ‬
‫ﺫﻛﺮ ﲰﺎﻩ )ﺍﻧﻮﺍﺭ ﺍﻟﺴﻠﻮﻙ ﰲ ﺍﺳﺮﺍﺭ ﺍﳌﻠﻮﻙ( ﺑﻴّﻦ ﻓﻴﻪ ﺍﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ‬

‫ ‪- ٥٧‬‬‫ﻗﺪ ﺗﻜﻠﻢ ﰲ ﺑﻴﺎﻥ ﺍﻻﺣﻜﺎﻡ ﲟﺎ ﻇﻬﺮ ﻟﻪ ﻓﻴﻬﺎ ﻭﺍﺳﺘﻨﺒﺎﻃﺎ ﺑﻘﺪﺭ ﻣﺎ ﺍﺭﺍﻩ ﺍﻟﻴﻪ ﻧﻈﺮﻩ ﻭﺍﺟﺘﻬﺎﺩﻩ‬
‫ﻭﻓﻜﺮﻩ ﻭﻗﺪ ﺗﻠﻘﺎﻩ ﺍﻟﻔﺮﻭﻉ ﻣﻦ ﺍﻻﺻﻮﻝ ﲝﺴﻦ ﺍﻟﻘﺒﻮﻝ ﻭﳍﺬﺍ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﻟﻘﻄﺐ ﺍﻟﺸﻌﺮﺍﱐ‬
‫ﰲ ﺑﻌﺾ ﻛﺘﺒﻪ ﺍﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻛﺎﻟﺸﺠﺮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻨﺘﺸﺮﺓ ﻭﺍﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺎﻟﻔﺮﻭﻉ‬
‫ﻭﺍﻻﻏﺼﺎﻥ ﻓﻼ ﻳﻮﺟﺪ ﻟﻨﺎ ﻓﺮﻉ ﻣﻦ ﻏﲑ ﺍﺻﻞ ﻭﻻ ﲦﺮﺓ ﻣﻦ ﻏﲑ ﻏﺼﻦ ﻛﻤﺎ ﻻ ﺗﻮﺟﺪ ﺍﺑﻨﻴﺔ‬
‫ﻣﻦ ﻏﲑ ﺟﺪﺭﺍﻥ ﻭﻛﻞ ﻣﻦ ﺍﺧﺮﺝ ﻗﻮﻻ ﻣﻦ ﺍﻗﻮﺍﻝ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻨﻬﺎ ﻓﺎﳕﺎ ﻫﻮ ﻟﻘﺼﻮﺭﻩ‬
‫ﻋﻦ ﺩﺭﺟﺔ ﺍﻟﺮﺟﺎﻝ ﻭﻟﻀﻌﻔﻪ ﻋﻦ ﺑﻠﻮﻍ ﺭﺗﺒﺔ ﺍﻫﻞ ﺍﻟﻜﻤﺎﻝ ﻓﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﻣّﻦ ﻋﻠﻤﺎﺀ ﺷﺮﻳﻌﺘﻪ ﻭﳏﺎﻝ ﻣﻦ ﺍﳌﻌﺼﻮﻡ ﺍﻥ ﻳﺆﻣﻦ ﺧﻮﺍﻧﺎ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻪ ﻓﺎﻟﻜﺎﻣﻞ ﻣﻦ‬
‫ﲝﺚ ﻣﻦ ﺗﻨﺎﺯﻉ ﺍﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻣﻦ ﺭﺩّﻫﺎ ﺑﻄﺮﻳﻖ ﺍﳉﻬﻞ ﻭﺍﻟﻌﺪﻭﺍﻥ ﻭﻣﻦ ﺷﻬﺪ ﻫﺬﺍ‬
‫ﺍﳌﺸﻬﺪ ﺍﻗﺮ ﲝﻘﻴﻘﺔ ﲨﻴﻊ ﺍﻗﻮﺍﻝ ﺍﳌﻘﻠﺪﻳﻦ ﻟﻼﺋﻤﺔ ﺍﳌﻬﺘﺪﻳﻦ ﻣﺎ ﱂ ﳜﺎﻟﻔﻮﺍ ﻧﺼﻮﺻﻬﻢ‬
‫ﻭﻗﻮﺍﻋﺪﻫﻢ ﺍﻭ ﳜﺮﻗﻮﺍ ﺍﲨﺎﻋﺎ ﺍﻧﺘﻬﻰ‬
‫ﻓﺎﺫﺍ ﺗﺄﻣﻠﺖ ﰲ ﺳﻦ ﺍﻟﻘﻴﺎﻡ ﻣﻨﺼﻔﺎ ﳏﺒﺎ ﱂ ﲡﺪ ﺑﻪ ﺳﻮﺀ ﺍﺑﺘﺪﺍﻉ ﻭﻻ ﺗﺮﺗﺐ ﻋﻠﻴﻪ‬
‫ﺧﺮﻕ ﺍﲨﺎﻉ ﺑﻞ ﻬﺗﺶ ﻭﺗﺒﺸﺮ ﻟﻪ ﺍﻻﺭﻭﺍﺡ ﻭﻳﺘﻢ ﳍﺎ ﺑﺬﻟﻚ ﺍﻻﻧﺸﺮﺍﺡ ﻭﺍﻻﻓﺮﺍﺡ ﻭﻗﺪ ﺻﺎﺭ‬
‫ﺫﻟﻚ ﻋﺮﻓﺎ ﻋﻨﺪ ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﰲ ﲨﻴﻊ ﺍﻟﺒﻠﺪﺍﻥ ﻭﺍﻟﻌﺮﻑ ﻣﻌﻤﻮﻝ ﺑﻪ ﲝﻜﻢ ﺍﻟﺸﺮﻉ ﰲ ﻛﻞ‬
‫ﺯﻣﺎﻥ ﻭﺑﺎﳉﻤﻠﺔ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺓ ﺍﳊﺒﻴﺐ ﳑﺎ ﺍﺗﻔﻖ ﻋﻠﻰ ﺳﻨﻪ ﻭﺣﺴﻨﻪ ﺍﺳﺎﻃﲔ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻘﺘﺪﻯ ﻬﺑﻢ ﺑﻌﺪ ﺍﻻﺋﻤﺔ ﰲ ﲨﻴﻊ ﺍﻻﳓﺎﺀ ﺃﻓﺒﻌﺪ ﺫﻟﻚ ﻛﻠﻪ ﻳﻠﺘﻔﺖ ﻟﻘﻮﻝ ﺑﻌﺾ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ﺍﻧﻪ ﺣﺮﺍﻡ ﻭﺍﻧﻪ ﻳﺸﺒﻪ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﻋﺒﺪﺓ ﺍﻻﺻﻨﺎﻡ ﻛﻼ ﻭﺍﷲ ﺍﻬﻧﺎ ﳌﻘﺎﻟﺔ ﲤﺠﻬﺎ‬
‫ﺍﻻﲰﺎﻉ ﻭﺗﻨﻔﺮ ﻣﻨﻬﺎ ﺍﻟﻄﺒﺎﻉ ﻭﺍﻟﻌﺠﺐ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺸﻬﻮﺭﻳﻦ ﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ ﻛﻴﻒ ﺷﺒﻬﻮﺍ‬
‫ﺍﻟﻘﻴﺎﻡ ﻟﻠﺸﻔﻴﻊ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﻋﺒﺪﺓ ﺍﻻﺻﻨﺎﻡ ﺑﺂﺭﺍﺋﻬﻢ ﺍﻟﻔﺎﺳﺪﺓ ﻭﻓﻬﻮﻣﻬﻢ ﺍﻟﻜﺎﺳﺪﺓ ﻓﺎﻥ‬
‫ﻓﻌﻞ ﺍﺠﻤﻟﻮﺱ ﻋﺒﺪﺓ ﺍﻻﺻﻨﺎﻡ ﺷﺮﻙ ﺑﺎﷲ ﻣﻦ ﻓﺎﻋﻠﻴﻪ ﻭﺍﻟﻘﻴﺎﻡ ﺗﻌﻈﻴﻢ ﳊﺒﻴﺐ ﺍﷲ ﻭﺷﻬﺎﺩﺓ ﺑﻪ‬
‫ﳊﺒﻴﺒﻪ ﻣﻊ ﺍﻧﻪ ﻭﻗﺖ ﺍﻟﻘﻴﺎﻡ ﱂ ﻳﻜﻦ ﺍﻻ ﺻﻼﺓ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﻭﺳﻼﻡ ﻭﺫﻟﻚ ﻣﻄﻠﻮﺏ ﻣﻦ‬
‫ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻭﻣﺸﺮﻭﻉ ﻟﻜﺎﻓﺔ ﺍﳌﺆﻣﻨﲔ ﻓﻠﻘﺪ ﻧﺎﺩﻭﺍ ﻋﻠﻰ ﺍﻧﻔﺴﻬﻢ ﺍﻬﻧﻢ ﱂ ﻳﻌﻈﻤﻮﺍ‬
‫ﺻﺎﺣﺐ ﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻬﻧﻢ ﱂ ﻳﻌﺮﻓﻮﺍ ﻣﻌﺸﺎﺭ ﻋﺸﺮ ﻗﺪﺭﻩ ﺍﻟﻌﻈﻴﻢ ﻓﺎﻟﻜﻼﻡ ﻣﻌﻬﻢ ﺿﺮﺏ‬
‫ﺣﺪﻳﺪ ﺑﺎﺭﺩ ﺍﻭ ﻧﺪﺍﺀ ﻋﻠﻰ ﺟﺎﺣﺪ ﻣﻌﺎﻧﺪ ﺷﺎﺭﺩ ﻭﺍﻟﺘﺮﻙ ﺍﻭﱃ ﳍﺆﻻﺀ ﺍﻻﻭﻏﺎﺩ ﺣﱴ ﻳﺎﺗﻴﻬﻢ‬

‫ ‪- ٥٨‬‬‫ﻗﻬﺮ ﻣﻦ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺍﻫﻞ ﺍﻻﳊﺎﺩ ﻓﺎﻬﻧﻢ ﻟﻮ ﺗﺄﻣﻠﻮﺍ ﻣﻘﺎﻟﺘﻬﻢ ﺗﺄﻣﻞ ﺍﳌﻨﺼﻒ ﻻ ﺗﺄﻣﻞ‬
‫ﺍﳌﺘﻌﺼﺐ ﻟﺘﺤﻘﻘﻮﺍ ﺍﻬﻧﻢ ﻳﻄﻌﻨﻮﻥ ﰲ ﻣﺸﺎﺋﺨﻬﻢ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻳﻌﺘﺮﺿﻮﻥ ﻋﻠﻰ ﺍﺳﺎﺗﺬﻬﺗﻢ‬
‫ﺍﻻﻗﺪﻣﲔ ﻭﻳﻨﺴﺒﻮﻬﻧﻢ ﻟﻠﺠﻬﻞ ﻭﺍﻻﻗﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻨﻜﺮ ﻻ ﳏﺎﻟﺔ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ﻣﻊ ﻗﺪﺭﻬﺗﻢ ﺍﺫ‬
‫ﺫﺍﻙ ﻭﳕﻜﻨﻬﻢ ﻣﻦ ﺍﻻﺯﺍﻟﺔ ﻭﻟﻜﻦ ﺍﻗﻮﻝ ﻣﺎ ﲪﻠﻬﻢ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ ﳌﺎ ﻋﻠﻴﻪ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻫﻞ‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﻻ ﺣﺐ ﺍﻟﻈﻬﻮﺭ ﺍﻟﺬﻱ ﺳﻮﺩ ﻭﺟﻮﻫﻬﻢ ﰲ ﺑﻼﺩ ﺍﻻﺳﻼﻡ ﻭﻗﺼﻢ ﻣﻨﻬﻢ ﺍﻟﻈﻬﻮﺭ‬
‫ﻋﻨﺪ ﺫﻭﻱ ﺍﻻﻓﻬﺎﻡ ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻠﻨﺎ ﻣﻦ ﺍﳊﺰﺏ ﺍﻻﻋﻈﻢ ﻭﻣﻸ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﳏﺒﺘﻪ‬
‫ﻭﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﳏﺒﻴﻪ ﻭﺳﻠﻢ‬
‫ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺍﱃ ﻣﻮﻻﻩ ﻳﺲ ﺍﲪﺪ ﺍﳋﻴﺎﺭﻯ‬
‫ﺧﺎﺩﻡ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﺮﺍﺀ ﲝﺮﻡ ﺳﻴﺪ ﺍﻟﺸﻔﻌﺎﺀ ﻋﻔﻲ ﻋﻨﻪ‬
‫ﲢﺮﻳﺮ ﻏﺎﻳﺔ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﺳﻨﺔ ‪١٣٣٠‬‬
‫ﺻﻮﺭﺓ ﺍﳌﻬﺮ‬

‫ﻳﺲ ﺍﲪﺪ ﺍﳋﻴﺎﺭﻯ‬
‫ﺍﻟﻔﺘﻮﻯ ﺍﳌﺪﻧﻴﺔ ﻟﻠﺸﻴﺦ ﻃﺎﻫﺮ ﺳﻨﺒﻞ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﻜﺮﱘ ﺍﺠﻤﻟﻴﺐ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤّﺪ ﺍﳊﺒﻴﺐ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺍﺻﺤﺎﺑﻪ ﺍﻭﱄ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺑﻌﺪ ﻫﻮ ﺍﻥ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﳏﺘﻮﻯ ﻋﻠﻰ ﺍﺣﺎﺩﻳﺚ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺧﺼﻮﺹ ﺁﺑﺎﺋﻪ ﺍﻻﳎﺎﺩ ﻭﺍﻭﺻﺎﻓﻪ ﻭﻭﻻﺩﺗﻪ ﻓﻜﻞ‬
‫ﻣﺸﺘﺎﻕ ﺍﱃ ﺭﺅﻳﺘﻪ ﻳﻘﻴﻨﺎ‪.‬‬
‫ﻭﻻ ﺷﻚ ﰲ ﺫﻟﻚ ﻓﺤﻴﺚ ﺍﻥ ﺍﳌﺴﺮﺓ ﻫﻰ ﻏﺬﺍﺀ ﺍﻟﺮﻭﺡ ﻓﻠﻢ ﻳﻜﻦ ﰲ ﺫﻛﺮ ﲰﺎﻉ‬
‫ﺍﻟﻮﻻﺩﺓ ﺍﳌﺬﻛﻮﺭﺓ ﺍﻻ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺸﻜﺮ ﷲ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻟﻨﺒﻴّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﺍﺣﻖ‬
‫ﺑﺎﻟﺘﻌﻈﻴﻢ ﳌﺎ ﻭﺭﺩ ﻣﻦ ﺍﻻﻣﺮ ﺣﲔ ﺭﺿﻰ ﻳﻬﻮﺩ ﻗﺮﻳﻈﺔ ﺑﺎﻟﺘﺤﻜﻢ ﺑﺎﺣﺪ ﺭﺅﺳﺎﺋﻬﻢ ﻭﻫﻮ‬
‫ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﻗﺪﻡ ﻟﻠﺘﺤﻜﻢ ﻋﻠﻴﻬﻢ ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬

‫)ﻗﻮﻣﻮﺍ ﻟﺴﻴﺪﻛﻢ( ﻓﻤﺎ ﻛﺎﻥ ﺫﻟﻚ ﻓﻜﻴﻒ ﻣﻦ ﻫﻮ ﺍﺣﻖ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺴﻤﺎﻉ ﻭﻻﺩﺗﻪ ﺍﻟﱵ‬

‫ ‪- ٥٩‬‬‫ﺑﺸﺮﺕ ﻬﺑﺎ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﳑﺎ ﺧﻠﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻦ ﻣﺪﺭ ﻭﺣﺠﺮ ﻭﺷﺠﺮ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻓﻜﻴﻒ ﻳﺴﺘﻄﻴﻊ ﻟﻼﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﻳﻜﻮﻥ ﺧﺎﻟﻴﺎ ﻣﻊ ﺍﻥ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺷﺎﻣﻠﺔ ﳉﻤﻴﻊ ﺍﻣﺘﻪ ﻭﺑﺎﳋﺼﻮﺹ ﻭﺑﺎﻻﺧﺺ ﻋﻨﺪ ﺫﻛﺮﻩ ﺍﻟﺸﺮﻳﻒ ﻓﻼ ﺷﻚ ﻭﻻ‬
‫ﺭﻳﺐ ﻫﺒﻮﻁ ﺍﻟﺮﲪﺎﺕ ﻭﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﻜﻴﻒ ﻳﺰﻋﻢ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺍﻥ‬
‫ﺫﻟﻚ ﻣﺸﺒﻪ ﺑﻔﻌﻞ ﳎﻮﺱ ﺍﳍﻨﺪ ﺑﺼﻨﻤﻬﻢ ﺍﳌﺴﻤﻰ )ﻛﻨﻬﻴﺎ( ﻓﻼ ﺷﻚ ﺍﻥ ﱂ ﻳﺘﻮﻟﻮﺍ‬
‫ﻭﻳﺮﺟﻌﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺎﻻﺕ ﺍﻟﱵ ﻻ ﻳﻘﺒﻠﻬﺎ ﻛﻞ ﺫﻱ ﻋﻘﻞ ﻭﺩﻳﻦ ﻭﺍﻻ ﻧﻌﻮﺫ ﺑﺎﷲ ﺍﻥ ﳜﺸﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺍ ﹼﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ ﻭﻫﻮ ﺣﺴﺒﻨﺎ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪.‬‬
‫ﺍﻟﻔﻘﲑ ﺍﱃ ﺍﳌﻠﻚ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺬﻱ ﻳﺘﻮﺏ ﻋﻠﻰ ﻣﻦ ﺭﺟﻊ ﻣﻦ ﻏﱭ ﻭﺗﺎﺏ‬
‫ﻃﺎﻫﺮ ﺳﻨﺒﻞ ﺑﻦ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺳﻨﺒﻞ ﺑﻦ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﻋﺒﺪ‬
‫ﺍﶈﺴﻦ ﺑﻦ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﻃﺎﻫﺮ ﺍﺑﻦ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺳﻌﻴﺪ‬
‫ﺳﻨﺒﻞ ﺍﶈﺪﺙ ﺍﻟﻌﻤﺮﻱ ﺍﻟﻔﺎﺭﻭﻗﻲ ﻏﻔﺮ ﺍﷲ ﳍﻢ ﺍﲨﻌﲔ‬
‫ﺻﻮﺭﺓ ﺍﳌﻬﺮ‬

‫ﻃﺎﻫﺮ ﺳﻨﺒﻞ‬

‫)ﺍﻟﻔﺘﻮﻯ ﺍﳉﻴﻼﻧﻴﺔ(‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ‬
‫ﺍﻟﻠﹼﻬ ّﻢ ﺍﳍﻤﻨﺎ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ﻋﻨﺪ ﻛﻞ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﺟ ﹼﻞ ﺟﻼﻟﻚ ﻳﺎ ﻛﺮﱘ ﻳﺎ‬
‫ﻭﻫﺎﺏ ﺍﻣﺎ ﺣﺎﻝ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻇﻬﻮﺭ ﻗﺒﺾ ﺍﻟﻨﻮﺭ ﺍﻟﺮﲪﺔ ﺍﳌﻬﺪﺍﺓ ﻣﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺬﻱ‬
‫ﺍﺧﺮﺝ ﺍﻟﻨﺎﺱ ﺑﺎﺫﻥ ﺭﻬﺑﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺍﱃ ﺍﻟﻨﻮﺭ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﳑﺮ‬
‫ﺍﻟﺪﻫﻮﺭ ﻓﻬﻰ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ ﱂ ﻳﺮﺩ ﻓﻴﻬﺎ ﺷﻲﺀ ﻭﻻ ﺑﺄﺱ ﺑﻔﻌﻠﻪ‬
‫ﻟﻠﻌﻮﺍﻡ ﲞﻼﻑ ﺍﳋﻮﺍﺹ ﻫﺬﺍ ﺧﻼﺻﺔ ﻗﻮﻟﻪ ﻭﺍﻗﻮﻝ ﻫﻰ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻛﻤﺎ ﻗﺎﻝ ﻗﺮﺍﺀﺓ‬
‫ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻭﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﻣﺎ ﻳﺮﺩ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﺫ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻳﻘﺼﺪ ﺑﻪ‬
‫ﺍﻇﻬﺎﺭ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻻﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻓﻀﻞ‬
‫ﺍﻻﻋﻤﺎﻝ ﺑﺎﻟﻔﻌﻞ ﻭﺍﻟﻘﻮﻝ ﻭﺍﻣﺎ ﺣﺎﻝ ﻣﻦ ﺍﻓﱴ ﺑﺎﳊﺮﻣﺔ ﻭﻓﺴﻖ ﻋﻦ ﻓﻌﻞ ﺫﻟﻚ ﻭﺷﺒّﻪ ﻓﻌﻠﻬﻢ‬

‫ ‪- ٦٠‬‬‫ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺷﻌﺎﺭ ﺍﻻﳝﺎﻥ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺷﻌﺎﺭ ﺍﻟﻜﻔﺮ ﻭﱂ ﻳﺴﻌﻪ ﻋﻠﻴﻪ ﺍﻻ‬
‫ﺗﺸّﺒﻪ )ﻛﻨﻬﻴﺎ( ﺑﺎﻟﻨﱯ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻰ ﺣﺎﻝ ﺧﻄﺮﻩ ﳜﺸﻰ ﻋﻠﻰ‬
‫ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﻻﻧﻪ ﻬﺗﻮّﺭ ﻭﲡﺮﺅ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﻭﺍﳌﺆﻣﻨﲔ ﻭﳚﺐ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳊﺠﺮ ﻋﻠﻴﻪ ﻭﺗﻨﻔﲑ ﻋﻮﺍﻡ ﻭﺑﺴﻄﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻴﻪ ﻟﺌﻼ ﻳﺴﺮﻱ‬
‫ﺍﻟﻴﻬﻢ ﻣﻦ ﻫﺬﺍ ﺳﻢ ﺍﻟﻘﺎﺗﻞ ﻣﺎ ﺳﺮﻯ ﺍﻟﻴﻪ ﻭﻫﻮ ﺑﺬﺍﺗﻪ ﻻ ﲣﻠﺼﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻘﻄﺔ ﺍﻻ‬
‫ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺮﺟﻮﻉ ﺍﱃ ﺣﺎﻝ ﺍﻫﻞ ﺍﻟﻴﻘﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺑﻘﻠﻢ ﺍﻟﻔﻘﲑ ﳌﻮﻻﻩ ﻋ ّﺰ ﻭﺟ ﹼﻞ ﺣﺎﻛﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻭﺧﺎﺩﻡ ﺍﻟﺴﻨﺔ ﺍﳌﻨﻴﻔﺔ ﺍﳌﺴﻠﻤﲔ ﻋﺒﺪ ﺭﺑﻪ ﺍﲪﺪ ﺍﻟﮕﻴﻼﱐ‬
‫ﺑﻦ ﺍﳌﺮﺣﻮﻡ ﺍﳌﱪﻭﺭ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺴﻴﺪ ﺷﺮﻳﻒ‬
‫ﳏﻤﺪ ﺍﺳﻌﺪ ﺍﻓﻨﺪﻱ ﺍﳉﻴﻼﱐ‬

‫)ﺍﻟﻔﺘﻮﻯ ﺍﳌﺪﺭﺍﺳﻴﺔ(‬

‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ ﺍﳉﻮﺍﺏ ﻫﻮ ﺍﷲ ﺍﳌﻠﻬﻢ ﺑﺎﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ﺣﺎﻣﺪﺍ ﷲ‬
‫ﻭﻣﺼﻠﻴﺎ ﻭﻣﺴﻠﻤﺎ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻭﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﻭﺑﻌﺪ ﻓﺎﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺳﺘﺤﺴﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﻭﻗﺪﻭﺓ ﺩﻳﻦ ﺍﻻﺳﻼﻡ ﻻﻧﻪ ﻣﺸﻌﺮﺍ ﶈﺒﺘﻪ‬
‫ﻭﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺬﻛﺮﻭﺍ ﺍﻥ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﲢﻀﺮ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﻌﻨﺪ ﺫﻟﻚ ﳚﺐ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﻘﻴﺎﻡ ﺣﻴﺚ ﺍﺭﺳﻠﻪ ﺍﷲ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻓﻠﻮ ﺍﺳﺘﻄﺎﻉ‬
‫ﺍﳌﺆﻣﻦ ﺍﻥ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻻﺣﺪﺍﻕ ﻟﻜﺎﻥ ﺫﺍﻙ ﺍﻗﻞ ﻗﻠﻴﻞ ﰲ ﺣﻖ ﻫﺬﺍ ﺍﻟﺴﻴﺪ ﺍﳉﻠﻴﻞ ﻭﺍﻟﻨﱯ‬
‫ﺍﳉﻤﻴﻞ ﻓﺎﻧﻜﺎﺭ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻬﺑﺬﻩ ﺍﳊﻴﺜﻴﺔ ﺍﻟﻜﺬﺍﺋﻴﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ ﻗﻮﻟﻪ ﳑﺎﺛﻠﺔ ﺑﻔﻌﻞ ﳎﻮﺱ‬
‫ﺍﳍﻨﺪ ﻭﺑﻼ ﺷﻚ ﻭﺷﺒﻬﺔ ﺣﺮﻳﺔ ﺑﺎﻟﻠﻮﻡ ﻭﺍﳊﺮﻣﺔ ﻭﺍﻟﻔﺴﻖ ﺑﻞ ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﻳﺰﻳﺪ ﻋﻠﻰ ﻓﻌﻞ‬
‫ﺍﻭﻟﺌﻚ ﻓﺎﻬﻧﻢ ﻳﻔﻌﻠﻮﻧﻪ ﰲ ﻛﻞ ﻋﺎﻡ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻫﺆﻻﺀ ﻳﻔﻌﻠﻮﻥ ﻫﺬﻩ ﺍﳌﺰﺧﺮﻓﺎﺕ ﺍﻟﻔﺮﺿﻴﺔ‬
‫ﻣﱴ ﺷﺎﺅﺍ ﺑﻞ ﻫﻮ ﳏﺮﻡ ﺷﺮﻋﺎ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﺸﻌﺮﺍ ﺑﺎﺳﺘﺨﻔﺎﻓﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ ‪- ٦١‬‬‫ﻭﺳﻠﻢ ﻓﻼ ﺷﻚ ﰲ ﻛﻮﻧﻪ ﺿﺎﻻ ﻣﻀﻼ ﺍﺧﺬﻩ ﺍﷲ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﲜﺎﻩ ﺳﻴﺪ ﺍﻟﻜﻮﻧﲔ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﺍﳌﺮﻗﻮﻡ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺯﺍﺩﻫﺎ ﺍﷲ ﺗﻌﻈﻴﻤﺎ ﻭﺗﻜﺮﳝﺎ ﺳﺒﻌﺔ ﻋﺸﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ‬
‫ﺳﻨﺔ ‪ ١٣٢٩‬ﻫـ ﻛﺘﺒﻪ ﺧﺎﺩﻡ ﻧﻌﺎﻝ ﻋﻠﻤﺎﺀ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﺍﻟﺴﺮﻗﺎﺿﻲ ﺍﳌﻔﱵ‬
‫ﺍﻟﺴﻴّﺪ ﺷﺎﻩ ﳏﻤّﺪ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ ﺍﳊﻨﻔﻲ ﺍﳍﻨﺪﻱ ﺍﻟﺒﺠﻠﻮﺭﻱ‬
‫ﺻﻮﺭﺓ ﺍﳌﻬﺮ‬

‫ﺳﺮﺣﺎﺟﻲ ﻗﺎﺿﻲ ﻣﻔﱵ ﺳﻴﺪ ﳏﻤﺪ‬
‫ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ ﺍﳊﻨﻔﻲ‬
‫ﻫﺬﻩ ﺧﻼﺻﺔ ﺍﻟﺮﺳﺎﻟﺔ ﳌﻮﻻﻧﺎ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺍﻟﱪﺯﳒﻲ]‪ [١‬ﻣﻔﱵ ﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺳﺎﺑﻘﺎ ﺃﻟﻔﻬﺎ ﰲ ﺳﻨﺔ ‪ ١٣٢٩‬ﻫـ‬
‫ﺑﺴــﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬
‫ﻗﺎﻝ ﺍﻟﻔﻘﲑ ﺍﱃ ﻋﻔﻮ ﺭﺑﻪ ﺍﳌﻨﺠﻲ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺑﻦ ﺍﻟﺴﻴﺪ ﺍﲰﺎﻋﻴﻞ ﺍﻟﱪﺯﳒﻲ ﺍﳊﻤﺪ‬
‫ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺍﻣﺎ ﺑﻌﺪ ﻓﻘﺪ ﻗﺪﻡ‬
‫ﺍﻟﻴﻨﺎ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺍﺣﺪ ﻋﻠﻤﺎﺀ ﺍﳍﻨﺪ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺍﲪﺪ ﻭﻗﺪّﻡ ﺍﻟﻴﻨﺎ ﺭﺳﺎﻟﺔ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ‬
‫ﺍﺟﻮﺑﺔ ﺍﺳﺌﻠﺔ ﻭﻃﻠﺐ ﻣﲏ ﺍﻥ ﺍﻧﻈﺮ ﰲ ﺗﻠﻚ ﺍﻻﺟﻮﺑﺔ ﺑﻌﲔ ﺍﻻﻧﺼﺎﻑ ﻓﺠﻤﻌﺖ ﻣﺎ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻮﺭﻗﺎﺕ ﻭﲰﻴﺘﻪ )ﺍﻛﻤﺎﻝ ﺍﻟﺘﺜﻘﻴﻒ ﻭﺍﻟﺘﻘﻮﱘ ﻟﻌﻮﺝ ﺍﻻﻓﻬﺎﻡ ﻋﻤﺎ ﳚﺐ ﻟﻜﻼﻡ ﺍﷲ ﺍﻟﻘﺪﱘ(‬
‫ﻭﺳﺒﺐ ﺗﺴﻤﻴﱵ ﻟﻪ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﺍﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻻﺟﻮﺑﺔ ﺍﻟﱵ ﺍﺟﺎﺏ ﻬﺑﺎ ﻣﻦ ﺗﻠﻚ ﺍﻻﺳﺌﻠﺔ‬
‫ﻭﺍﻥ ﻛﺎﻥ ﻣﺘﻨﻮﻋﺎ ﻣﺘﻌﻠﻘﺎ ﺑﺎﺣﻜﺎﻡ ﺷﱴ ﻣﻦ ﺍﻟﻔﺮﻭﻉ ﻭﺍﻻﺻﻮﻝ ﺍﳘﻴﺔ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻮﺟﻮﺏ‬
‫ﺍﻟﺼﺪﻕ ﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻠﻔﻈﻲ ﻭﳍﺬﻩ ﺍﻻﳘﻴﺔ ﻗﺪﻣﺖ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﳌﺒﺤﺚ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺗﻠﻚ ﺍﻻﺟﻮﺑﺔ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻻﻭﻝ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻜﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻠﻔﻈﻲ ﻓﺘﺤﻘﻖ ﻭﺛﺒﺖ ﺍﻥ‬

‫)‪ (١‬ﺗﻮﰱ ﺳﻨﺔ ‪ ١٣٣٧‬ﻫـ‪ ١٩١٩] .‬ﻡ‪ [.‬ﰲ ﺩﻣﺸﻖ‬

‫ ‪- ٦٢‬‬‫ﻣﺎ ﻳﻘﺎﻝ ﻓﻴﻪ ﺍﻧﻪ ﻛﻼﻡ ﺍﷲ ﻻﺑﺪ ﺍﻥ ﻳﻜﻮﻥ ﻣﻄﺎﺑﻘﺎ ﰲ ﺍﻟﺼﺪﻕ ﻟﻠﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺼﻔﺔ‬
‫ﺍﻻﺯﻟﻴﺔ ﻭﻗﺪ ﺗﻘﺮﺭ ﺑﺎﻟﱪﻫﺎﻥ ﺍﻟﻌﻘﻠﻲ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻣﻌﻨﺎﻩ ﻋﲔ ﻣﻌﲎ‬
‫ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﻭﻣﻄﺎﺑﻖ ﻟﻪ ﻻﻧﻨﺎ ﻟﻮ ﺟﻮّﺯﻧﺎ ﺍﻟﻜﺬﺏ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻟﻠﺰﻡ ﺍﺟﺘﻤﺎﻉ‬
‫ﺍﻻﻣﺮﻳﻦ ﻣﺘﻘﺎﺑﻠﲔ ﻳﺴﺘﺤﻴﻞ ﺍﺟﺘﻤﺎﻋﻬﺎ ﻋﻘﻼ ﰲ ﳏﻞ ﻭﺍﺣﺪ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺍﻻﻣﺮﺍﻥ‬
‫ﺍﳌﺘﻘﺎﺑﻼﻥ ﳘﺎ ﺍﻟﻜﺬﺏ ﺍﻟﺬﻱ ﻫﻮ ﻋﺪﻡ ﺍﳌﻄﺎﺑﻘﺔ ﻟﻠﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻣﻄﺎﺑﻘﺔ ﻟﻠﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﻭﺍﺟﺘﻤﺎﻋﻬﺎ ﳏﺎﻝ ﻓﺎﻟﻼﺯﻡ ﺑﺎﻃﻞ ﻓﺜﺒﺖ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻌﻘﻠﻲ ﻭﺟﻮﺏ‬
‫ﺍﻟﺼﺪﻕ ﻋﻘﻼ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻓﻴﻪ ﺍﻧﻪ ﻛﻼﻡ ﺍﷲ ﻭﺍﻟﺬﻱ ﻫﻮ ﺣﻜﺎﻳﺔ ﺍﻟﻜﻼﻡ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺼﻔﺔ ﺍﻻﺯﻟﻴﺔ ﻭﻣﻄﺎﺑﻖ ﻟﻪ ﻭﺛﺒﺖ ﻋﺪﻡ ﺍﻣﻜﺎﻥ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻠﻔﻈﻲ ﺍﻟﺬﻱ‬
‫ﻳﻘﺎﻝ ﻓﻴﻪ ﺍﻧﻪ ﻛﻼﻡ ﺍﷲ ﺫﺍﺗﺎ ﻭﻭﻗﻮﻋﺎ ﺗﻌﻠﻢ ﺍﻥ ﻣﺎ ﺫﻛﺮﻩ ﺧﻠﻴﻞ ﺍﲪﺪ ﰲ ﺟﻮﺍﺏ ﺍﻟﺜﺎﻟﺚ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﻭﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻭﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻛﻼﻡ ﻣﻌﺮﻭﻑ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﻭﺍﻗﻮﻝ ﻣﻊ ﻫﺬﻩ ﻧﺼﻴﺤﺔ ﻟﻪ ﻭﻟﺴﺎﺋﺮ ﻋﻠﻤﺎﺀ ﺍﳍﻨﺪ ﺍﻧﻪ ﻳﻨﺒﻐﻲ ﳍﻢ ﻋﺪﻡ ﺍﳋﻮﺽ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﻐﺎﻣﻀﺔ ﻭﺍﺣﻜﺎﻣﻬﺎ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﱵ ﻻﻳﻔﻬﻤﻬﺎ ﺍﻻ ﺍﻟﻮﺍﺣﺪ ﺑﻌﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻓﺤﻮﻝ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﻘﻘﲔ ﻓﻀﻼ ﻣﻦ ﻏﲑﻫﻢ ﻭﻓﻀﻼ ﻋﻦ ﻋﻮﺍﻡ ﺍﳌﺴﻠﻤﲔ ﻻﻬﻧﻢ ﺍﺫﺍ ﻗﺎﻟﻮﺍ ﺍﻥ‬
‫ﻣﻘﺪﻭﺭﻳﺔ ﳐﺎﻟﻔﺔ ﺍﻟﻮﻋﻴﺪ ﻭﺍﳋﱪ ﺍﻟﺬﻱ ﷲ ﺗﻌﺎﱃ ﻣﺴﺘﻠﺰﻣﺔ ﻻﻣﻜﺎﻥ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﻜﻼﻡ‬
‫ﺍﻟﻠﻔﻈﻲ ﺍﳌﻨﺴﻮﺏ ﺍﻟﻴﻪ ﺗﻌﺎﱃ ﺑﺎﻻﻣﻜﺎﻥ ﻻ ﺑﺎﻟﻮﻗﻮﻉ ﻭﺍﺷﺎﻋﻮﺍ ﺫﻟﻚ ﺑﲔ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‬
‫ﺗﺒﺎﺩﺭﺕ ﺍﺫﻫﺎﻬﻧﻢ ﺍﱃ ﺍﻬﻧﻢ ﻗﺎﺋﻠﻮﻥ ﲜﻮﺍﺯ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﻜﻼﻡ ﷲ ﺗﻌﺎﱃ ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺷﺄﻥ‬
‫ﺍﻭﻟﺌﻚ ﻣﺘﺮﻭﻛﺎ ﺑﲔ ﺍﻣﺮﻳﻦ ﺍﻻﻭﻝ ﺍﻥ ﻳﺘﻠﻘﻮﺍ ﺫﻟﻚ ﺑﺎﻟﻘﺒﻮﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻓﻬﻤﻮﻩ‬
‫ﻓﻴﻘﻌﻮﺍ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﻻﳊﺎﺩ ﻭﺍﻟﺜﺎﱐ ﺍﻥ ﻻ ﻳﺘﻠﻘﻮﺍ ﺑﺎﻟﻘﺒﻮﻝ ﻭﻳﻨﻜﺮﻭﻩ ﻏﺎﻳﺔ ﺍﻻﻧﻜﺎﺭ ﻭﻳﺸﻨﻌﻮﺍ‬
‫ﻋﻠﻰ ﻗﺎﺋﻠﻪ ﻏﺎﻳﺔ ﺍﻟﺘﺸﻨﻴﻊ ﻭﻳﻨﺴﺒﻮﻫﻢ ﺍﱃ ﺍﻟﻜﻔﺮ ﻭﺍﻻﳊﺎﺩ ﻭﻛﻼ ﺍﻻﻣﺮﻳﻦ ﻓﺴﺎﺩ ﰲ ﺍﻟﺪﻳﻦ‬
‫ﻋﻈﻴﻢ ﻓﻼﺟﻞ ﺫﻟﻚ ﳚﺐ ﻋﻠﻴﻬﻢ ﻋﺪﻡ ﺍﳋﻮﺽ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻻ ﻋﻨﺪ ﺍﻻﺿﻄﺮﺍﺭ‬
‫ﺍﻟﺸﺪﻳﺪ ﻣﻊ ﺗﻮﺟﻴﻪ ﺍﳋﻄﺎﺏ ﺍﱃ ﺫﻱ ﻗﻠﺐ ﻳﻠﻘﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ‪.‬‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻻﺟﺘﻤﺎﻉ ﺑﻘﺮﺍﺀﺓ ﻗﺼﺔ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ‬

‫ﺫﻛﺮ ﻭﺿﻌﻪ ﺍﻟﺸﺮﻳﻒ ﻓﻨﻘﻮﻝ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻟﺴﺆﺍﻝ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻭﺍﻟﺜﺎﱐ‬

‫ ‪- ٦٣‬‬‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﺍﳌﺘﻌﻠﻘﲔ ﺑﻘﺮﺍﺀﺓ ﻗﺼﺔ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻥ ﺍﻻﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‬
‫ﻛﺘﺐ ﺭﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﺍﻥ ﺍﻟﻌﻼﻣﺔ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﻭﺍﻻﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺴﺒﻜﻲ ﺗﻌﺮﺽ ﳌﺒﺤﺚ ﺍﻟﻘﻴﺎﻡ ﰲ ﺫﻟﻚ ﰲ ﻃﺒﻘﺎﺗﻪ ﺍﻟﻜﱪﻯ ﻭﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﺑﻮ ﺷﺎﻣﺔ ﺷﻴﺦ‬
‫ﺍﻟﻨﻮﻭﻱ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻦ ﺍﺣﺴﻦ ﻣﺎ ﺍﺑﺘﺪﻉ ﰲ ﺯﻣﺎﻧﻨﺎ ﻣﺎ ﻳﻔﻌﻞ ﻛﻞ ﻋﺎﻡ ﰲ ﺍﻟﻴﻮﻡ‬
‫ﺍﳌﻮﺍﻓﻖ ﻟﻴﻮﻡ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﳌﻌﺮﻭﻑ ﻭﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ‬
‫ﻭﺍﻟﺴﺮﻭﺭ ﻓﺎﻥ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻻﺣﺴﺎﻥ ﺍﱃ ﺍﻟﻔﻘﺮﺍﺀ ﻣﺸﻌﺮ ﲟﺤﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﻈﻴﻤﻪ ﻭﺟﻼﻟﺘﻪ ﰲ ﻗﻠﺐ ﻓﺎﻋﻞ ﺫﻟﻚ ﻭﺷﻜﺮ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻣ ّﻦ ﺑﻪ ﻣﻦ‬
‫ﺍﳚﺎﺩ ﺭﺳﻮﻟﻪ ﺍﻟﺬﻱ ﺍﺭﺳﻠﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺟﻼﻝ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻭﻝ ﺭﺳﺎﻟﺘﻪ ﺍﳌﺬﻛﻮﺭﺓ ﺍﺻﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻭﻗﺮﺍﺀﺓ‬
‫ﻣﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺭﻭﺍﻳﺔ ﺍﻻﺧﺒﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻣﺒﺪﺇ ﺍﻣﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﻣﺎ ﻭﻗﻊ ﰲ ﻣﻮﻟﺪﻩ ﻣﻦ ﺍﻵﻳﺎﺕ ﰒ ﳝﺪ ﳍﻢ ﲰﺎﻁ ﻳﺄﻛﻠﻮﻥ ﻭﻳﺘﺼﺮﻓﻮﻥ ﻣﻦ ﻏﲑ‬
‫ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﳊﺴﻨﺔ ﺍﳊﺴﲎ ﻳﺜﺎﺏ ﻋﻠﻴﻬﺎ ﺻﺎﺣﺒﻬﺎ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﻈﻴﻢ ﻧﻮﺭ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻻﺳﺘﺒﺸﺎﺭ ﲟﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ﰒ ﺫﻛﺮ ﺍﻥ‬
‫ﺍﻻﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﺫﻛﺮ ﺑﻌﻤﻞ ﺍﳌﻮﻟﺪ ﺍﺻﻼ ﰲ ﺍﻟﺸﺮﻉ ﻭﻫﻮ ﺍﻟﻮﺍﺭﺩ ﰲ‬
‫ﺍﻻﺛﺮ ﺍﻟﺼﺤﻴﺢ ﺍﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻭﺟﺪ ﺍﻟﻴﻬﻮﺩ ﻳﺼﻮﻣﻮﻥ ﻳﻮﻡ‬
‫ﻋﺎﺷﻮﺭﺍﺀ ﻓﺴﺄﳍﻢ ﻣﻦ ﺫﻟﻚ ﻓﻘﺎﻟﻮﺍ ﻫﺬﺍ ﻳﻮﻡ ﺍﻏﺮﻕ ﺍﷲ ﺗﻌﺎﱃ ﻓﺮﻋﻮﻥ ﻭﳒﻰ ﻣﻮﺳﻰ ﻓﻨﺤﻦ‬
‫ﻧﺼﻮﻡ ﺷﻜﺮﺍ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻧﺎ ﺍﺣﻖ ﲟﻮﺳﻰ ﻣﻨﻜﻢ(‬

‫ﻓﺼﺎﻣﻪ ﻭﺍﻣﺮ ﺑﺼﻴﺎﻣﻪ ﻭﻗﺎﻝ )ﺍﻥ ﻋﺸﺖ ﺍﱃ ﻗﺎﺑﻞ( ﺍﳊﺪﻳﺚ ﻗﺎﻝ ﻓﻴﺴﺘﻌﺎﺫ ﻣﻨﻪ ﻓﻀﻞ‬
‫ﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﺑﺎﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻰ ﻣﺎ ﻣﻦ ﺑﻪ ﰲ ﻳﻮﻡ ﻣﻌﲔ ﻣﻦ ﺍﺳﺪﺍﺀ ﻧﻌﻤﺔ ﻭﻳﻌﺎﺩ‬
‫ﺫﻟﻚ ﰲ ﻧﻈﲑ ﺍﻟﻴﻮﻡ ﻣﻦ ﻛﻞ ﺳﻨﺔ ﻭﺍﻯ ﻧﻌﻤﺔ ﺍﻋﻈﻢ ﻣﻦ ﻧﻌﻤﺔ ﺑﺮﻭﺯ ﻫﺬﺍ ﺍﻟﻨﱯ ﻧﱯ ﺍﻟﺮﲪﺔ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﱁ ﻭﺍﻣﺎ ﺣﻜﻢ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﺫﻛﺮ‬
‫ﺍﺧﻮﻧﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺟﻌﻔﺮ ﺍﻟﱪﺯﳒﻲ ﰲ ﺷﺮﺡ ﻣﻮﻟﺪ ﺟﺪﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺟﻌﻔﺮ‬
‫ﺍﻟﱪﺯﳒﻲ ﺍﻳﻀﺎ ﻋﻨﺪ ﻗﻮﻟﻪ ﰲ ﺍﳌﻮﻟﺪ ﻫﺬﺍ ﻭﻗﺪ ﺍﺳﺘﺤﺴﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻣﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ‬

‫ ‪- ٦٤‬‬‫ﺍﺋﻤﺔ ﺫﻭﻭ ﺭﻭﺍﻳﺔ ﻭﺭﻭﻳﺔ ﻭﻃﻮﰉ ﳌﻦ ﻛﺎﻥ ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻏﺎﻳﺔ ﻣﺮﺍﻣﻪ‬
‫ﻭﻣﺮﻣﺎﻩ ﰲ ﺣﻜﻢ ﺫﻟﻚ ﻛﻼﻣﺎ ﺣﺴﻨﺎ ﻓﻘﺎﻝ ﻭﺷﺎﻫﺪ ﻣﺎ ﺗﻘﺮﺭ ﻣﻦ ﺍﺳﺘﺤﺴﺎﻥ ﲨﺎﻋﺔ ﻣﻦ‬
‫ﺍﺋﻤﺔ ﺍﻻﺳﻼﻡ ﻟﻠﻘﻴﺎﻡ ﺍﻟﺸﺮﻳﻒ ﺍﱁ ﻣﺎ ﺫﻛﺮﻩ ﺑﻌﺾ ﺍﶈﻘﻘﲔ ﻭﻣﺎ ﺍﺣﺴﻦ ﻗﻮﻝ ﺍﻻﻣﺎﻡ ﺍﻟﺒﻠﻴﻎ‬
‫ﺍﰊ ﺯﻛﺮﻳﺎ‪:‬‬
‫ﻗﻠﻴﻞ ﳌﺪﺡ ﺍﳌﺼﻄﻔﻰ ﺍﳋﻂ ﺑﺎﻟﺬﻫﺐ * ﻋﻠﻰ ﻓﻀﺔ ﻣﻦ ﺧﻂ ﺍﺣﺴﻦ ﻣﻦ ﻛﺘﺐ‬
‫ﻭﺍﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻋﻪ * ﻗﻴﺎﻣﺎ ﺻﻔﻮﻓﺎ ﺍﻭ ﺟﺜﻴﺎ ﻋﻠﻰ ﺍﻟﺮﻛﺐ‬
‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻥ ﻣﻨﺸﺪﺍ ﺍﻧﺸﺪ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﰲ ﺧﺘﻢ ﺩﺭ ﻣﻦ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺑﻘﻴﺔ‬
‫ﺍﺠﻤﻟﺘﻬﺪﻳﻦ ﺍﻻﻋﻼﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺎﻥ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻻﻋﻴﺎﻥ ﳎﺘﻤﻌﲔ‬
‫ﻓﻠﻤﺎ ﻭﺻﻞ ﺍﳌﻨﺸﺪ ﺍﱃ ﻗﻮﻟﻪ ﻭﺍﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻉ ﺁﺧﺮ ﺍﻟﺒﻴﺖ ﻬﻧﺾ ﺍﻟﺸﻴﺦ‬
‫ﰲ ﺍﳊﺎﻝ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ﺍﱁ ﻭﻛﻔﻰ ﺫﻟﻚ ﰲ ﺍﻻﻗﺘﺪﺍﺀ ﻭﺍﻟﻌﻤﻞ ﻓﺎﻧﻪ ﻛﺎﻥ ﻣﻦ ﻛﺒﺎﺭ‬
‫ﺍﻻﺋﻤﺔ ﻭﺍﺳﺎﻃﲔ ﺍﻻﻣﺔ ﻓﻔﻌﻞ ﻣﺜﻠﻪ ﺣﺠﺔ ﺍﻯ ﺣﺠﺔ ﺍﻧﺘﻬﻰ ﻭﻬﺑﺬﺍ ﻋﻠﻢ ﺍﻳﻀﺎ ﺍﻥ ﻣﺎ ﺍﻋﺘﺎﺩﻩ‬
‫ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮ ﻣﺴﺘﺤﺴﻦ ﻋﻨﺪ‬
‫ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﳌﻌﺘﻤﺪ ﺍﻟﺬﻱ ﻳﻌﻮﻝ ﻋﻠﻴﻪ ﺍﱁ ﻓﻤﺎ ﺫﻛﺮﻩ ﺧﻠﻴﻞ ﺍﲪﺪ ﻋﻦ ﺷﻴﺨﻪ ﺍﲪﺪ‬
‫ﻋﻠﻲ ﺍﻟﺴﻬﺎﺭﻧﻔﻮﺭﻱ ﰲ ﺟﻮﺍﺏ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺍﻧﻪ ﻗﻴﺪ ﺍﺳﺘﺤﺴﺎﻥ ﻋﻤﻞ‬
‫ﺍﳌﻮﻟﺪ ﺑﻘﻴﻮﺩ ﻣﻨﻬﺎ ﺍﻥ ﻻ ﻳﻜﻮﻥ ﻣﻮﳘﺔ ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻋﺔ ﻓﺎﻻﻭﱃ ﺍﺳﻘﺎﻁ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻻﻧﻪ‬
‫ﻻ ﻳﻨﺒﻐﻲ ﺍﻬﺗﺎﻡ ﺍﳌﺴﻠﻤﲔ ﳑﺎ ﻫﻢ ﺑﺮﻳﺌﻮﻥ ﻣﻨﻪ ﺍﱁ ﻭﻣﺎ ﺫﻛﺮﻩ ﰲ ﺟﻮﺍﺏ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻴﺨﻪ ﺭﺷﻴﺪ ﺍﲪﺪ ﺍﻟﮕﻨﮕﻮﻫﻲ ﰲ ﻣﺒﺤﺚ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﻣﻦ ﺍﻋﺘﻘﺪ ﻗﺪﻭﻡ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﻋﺎﱂ ﺍﻻﺭﻭﺍﺡ ﺍﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‬
‫ﻭﺗﻴﻘﻦ ﺑﻨﻔﺲ ﺍﻟﻮﻻﺩﺓ ﺍﳌﻨﻴﻔﺔ ﰲ ﺍﺠﻤﻟﺎﻟﺲ ﺍﳌﻮﻟﻮﺩﻳﺔ ﻓﻌﺎﻣﻞ ﻣﺎ ﻛﺎﻥ ﻭﺍﺟﺒﺎ ﰲ ﺳﺎﻋﺔ ﺍﻟﻮﻻﺩﺓ‬
‫ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﺎﺿﻴﺔ ﻓﻬﻮ ﳐﻄﺊ ﻣﺘﺸﺒﻪ ﺑﺎﺠﻤﻟﻮﺱ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺗﻮﻟﺪ ﻣﻌﺒﻮﺩﻫﻢ ﺍﳌﻌﺮﻭﻑ‬
‫)ﻛﻨﻬﻴﺎ( ﻛﻞ ﺳﻨﺔ ﻭﻣﻌﺎﻣﻠﺘﻬﻢ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﺎ ﻋﻮﻣﻞ ﺑﻪ ﻭﻗﺖ ﻭﻻﺩﺗﻪ ﺍﳊﻘﻴﻘﻴﺔ ﺍﱁ ﻣﺎ‬
‫ﻗﺎﻝ ﻧﻘﻮﻝ ﻋﻠﻴﻪ ﺍﻋﺘﻘﺎﺩ ﻗﺪﻭﻡ ﺭﻭﺣﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﺎﱂ ﺍﻻﺭﻭﺍﺡ ﺍﱃ ﻋﺎﱂ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﻭﺣﻀﻮﺭﻩ ﰲ ﺍﺠﻤﻟﺎﻟﺲ ﺍﻟﱵ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻻ ﺑﺄﺱ ﺑﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﻻ ﺑﻌﺪ ﰲ ﻭﻗﻮﻋﻪ‬

‫ ‪- ٦٥‬‬‫ﻻﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻥ ﻛﺎﻥ ﺟﺴﺪﻩ ﺍﳌﻘﺪﺱ ﰲ ﻗﱪﻩ ﺍﻟﻜﺮﱘ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻟﻜﻨﻪ‬
‫ﺣ ّﻰ ﰲ ﻗﱪﻩ ﻭﺭﻭﺣﻪ ﺍﳌﻘﺪﺳﺔ ﻛﺎﻟﺸﻤﺲ ﺍﳌﻨﲑﺓ ﳉﻤﻴﻊ ﺍﻵﻓﺎﻕ ﻣﺸﺎﺭﻗﻬﺎ ﻭﻣﻐﺎﺭﻬﺑﺎ ﻭﻗﺪ‬
‫ﺛﺒﺖ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻫﻞ ﺍﻟﻜﺸﻒ ﺍﺟﺘﻤﺎﻋﻬﻢ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻈﺔ ﻭﺍﺧﺬﻫﻢ‬
‫ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﻋﻨﻪ ﺑﻼ ﻭﺍﺳﻄﺔ ﻣﻊ ﻓﻨﺎﺀ ﺩﻳﺎﺭﻫﻢ ﻓﻼ ﻳﺒﻌﺪ ﺍﻥ ﲢﻀﺮ ﺭﻭﺣﻪ ﺍﳌﻘﺪﺳﺔ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻛﻞ ﳎﻠﺲ ﻳﺬﻛﺮ ﻓﻴﻪ ﻭﺍﻥ ﻛﺎﻥ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻭﺑﻠﺪﺍﻥ ﻣﺘﺒﺎﻋﺪﺓ‬
‫ﻭﻫﻮ ﺍﻣﺮ ﻣﺴﻠﻢ ﻋﻨﺪ ﺍﻫﻞ ﺍﻟﺬﻭﻕ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻜﺮﺍﻡ ﻭﻳﺸﻬﺪ ﺑﺼﺤﺔ ﺫﻟﻚ ﻣﺎ‬
‫ﺛﺒﺖ ﰲ ﻗﺼﺔ ﺍﳌﻌﺮﺍﺝ ﻣﻦ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺟﺘﻤﻊ ﺑﺎﻻﻧﺒﻴﺎﺀ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰒ‬
‫ﳌﺎ ﻋﺮﺝ ﺑﻪ ﺍﱃ ﺍﻟﺴﻤﻮﺍﺕ ﺍﺟﺘﻤﻊ ﻓﻴﻬﺎ ﺑﺂﺩﻡ ﻭﳛﲕ ﻭﻋﻴﺴﻰ ﻭﻣﻮﺳﻰ ﻭﺍﺑﺮﺍﻫﻴﻢ ﻭﻏﲑﻫﻢ‬
‫ﻭﳑﺎ ﻳﻘﺮﺏ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﺍﻥ ﻣﻠﻚ ﺍﳌﻮﺕ ﺍﳌﻮﻛﹼﻞ ﻟﻘﺒﺾ ﺍﻻﺭﻭﺍﺡ ﻳﺘﻮﱃ ﻗﺒﺾ ﺍﺭﻭﺍﺡ ﻣﻦ‬
‫ﳝﻮﺕ ﰲ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﰲ ﻣﺸﺎﺭﻕ ﺍﻻﺭﺽ ﻭﻣﻐﺎﺭﻬﺑﺎ ﻭﴰﺎﳍﺎ ﻭﺟﻨﻮﻬﺑﺎ ﻭﻫﻮ ﻣﻠﻚ ﻭﺍﺣﺪ‬
‫ﺕ ﺍﱠﻟ ِﺬﻯ ُﻭ ِّﻛ ﹶﻞ ِﺑ ﹸﻜ ْﻢ * ﺍﻟﺴﺠﺪﺓ‪ (١١ :‬ﺍﻣﺎ‬
‫ﻚ ﺍﹾﻟ َﻤ ْﻮ ِ‬
‫ﺑﻨﺺ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﹸﻗ ﹾﻞ َﻳَﺘ َﻮ ﱠﻓﻴ ﹸﻜ ْﻢ َﻣ ﹶﻠ ُ‬

‫ﺍﻋﺘﻘﺎﺩ ﲡﺪﺩ ﻭﻻﺩﺗﻪ ﰲ ﻛﻞ ﻋﺎﻡ ﻓﻬﻮ ﺍﻣﺮ ﻻ ﻳﻘﻊ ﺍﻻ ﻣﻦ ﺍﲪﻖ ﳐﺘﻞ ﺍﻟﻌﻘﻞ ﻓﺎﻬﺗﺎﻡ ﻋﺎﻣﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺬﻟﻚ ﻏﲑ ﻻﺋﻖ ﺍﱁ ﰒ ﺗﺸﺒﻪ ﳊﺎﻝ ﺍﳌﺴﻠﻤﲔ ﲝﺎﻝ ﺍﻟﻜﻔﺮﺓ ﺍﺠﻤﻟﻮﺱ ﺍﳌﺸﺮﻛﲔ ﻻ‬
‫ﻳﻨﺒﻐﻲ ﺻﺪﻭﺭﻩ ﻣﻦ ﺟﺎﻫﻞ ﻓﻀﻼ ﻋﻦ ﻋﺎﱂ ﺍﱁ ﻭﳍﺬﺍ ﺗﻌﻠﻢ ﻣﺎ ﰲ ﺑﻘﻴﺔ ﻛﻼﻣﻪ ﻭﻛﻼﻡ‬
‫ﺷﻴﺨﻪ‪.‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲞﺎﲤﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻨﺒﻮﺓ ﻓﻨﻘﻮﻝ ﻗﺎﻝ‬

‫ﺧﻠﻴﻞ ﺍﲪﺪ ﰲ ﺟﻮﺍﺏ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﰲ ﺧﺼﻮﺹ ﺧﺎﲤﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻟﻠﻨﺒﻮﺓ ﺍﻥ ﺷﻴﺨﻪ ﳏﻤﺪ ﻗﺎﺳﻢ ﺍﻟﻨﺎﻧﻮﺗﻮﻱ ﺍﺗﻰ ﺑﺪﻗﺔ ﻧﻈﺮﻩ ﺗﺪﻗﻴﻘﺎ ﺑﺪﻳﻌﺎ ﺍﻛﻤﻞ ﺧﺎﲤﻴﺔ‬
‫ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻜﻤﺎﻝ ﻭﺍﲤﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻤﺎﻡ ﻓﺎﻧﻪ ﻗﺎﻝ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﳌﺴﻤﺎﺓ ﺑﺘﺤﺬﻳﺮ ﺍﻟﻨﺎﺱ‬
‫ﻣﺎ ﺣﺎﺻﻠﻪ ﺍﻥ ﺍﳋﺎﲤﻴﺔ ﺟﻨﺲ ﲢﺘﻪ ﻧﻮﻋﺎﻥ ﺍﺣﺪﳘﺎ ﺧﺎﲤﻴﺔ ﺯﻣﺎﻧﻴّﺔ ﺍﱁ ﻭﺍﻟﺜﺎﱐ ﺧﺎﲤﻴﺔ ﺫﺍﺗﻴﺔ‬
‫ﺍﱁ ﺍﻗﻮﻝ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﺧﻼﻝ ﻛﺒﲑ ﺑﺎﻻﺩﺏ ﻣﻊ ﺍﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺭﺳﻠﻪ ﺍﱁ‪.‬‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﻳﻘﺎﻝ ﺧﺎﰎ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﻭﻛﺴﺮﻫﺎ ﻭﻗﺮﺉ ﻬﺑﻤﺎ ﺍﱁ ﻭﳍﺬﺍ ﺗﻌﻠﻢ ﻣﺎ ﰲ ﻗﻮﻟﻪ ﺍﻥ‬

‫ﺍﳋﺎﲤﻴﺔ ﺟﻨﺲ ﲢﺘﻪ ﻧﻮﻋﺎﻥ ﻻﻥ ﺍﳋﺎﲤﻴﺔ ﺍﺫﺍ ﻛﺎﻧﺖ ﺑﺎﻟﻜﻤﺎﻝ ﻛﺎﻧﺖ ﺑﺎﻟﻔﺘﺢ ﻭﺍﺫﺍ ﻛﺎﻧﺖ‬

‫ ‪- ٦٦‬‬‫ﺑﺎﻟﺰﻣﺎﻥ ﻛﺎﻧﺖ ﺑﺎﻟﻜﺴﺮ ﻓﺎﻳﻦ ﺍﳉﻨﺲ ﻭﺍﻟﻨﻮﻋﺎﻥ ﻭﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻣﻨﺎﻗﺸﺎﺕ ﺍﺧﺮﻯ ﺻﺮﻓﻨﺎ‬
‫ﺍﻟﻨﻈﺮ ﻟﻌﺪﻡ ﺍﻻﳘﻴﺔ ﺍﱁ ﹼﰎ ﲨﻌﻬﺎ ﻭﻛﺘﺎﺑﺘﻬﺎ ﻣﻦ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﻋﺎﻡ‬
‫ﺍﻟﻒ ﻭﺛﻠﺜﻤﺎﺋﺔ ﻭﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﻣﻦ ﺍﳍﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺍﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﺯﻛﻰ‬
‫ﺍﻟﺘﺤﻴﺔ ﻓﻘﻂ‪.‬‬
‫ﻓﺘﻮﻯ ﻣﻔﱵ ﺍﻟﺴﻠﻂ ﻣﻦ ﺑﻼﺩ ﺍﻟﺸﺎﻡ‬

‫ﻣﺎ ﻗﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﻘﻘﲔ ﻭﺍﻟﻔﻀﻼﺀ ﺍﳌﺪﻗﻘﲔ ﰲ ﺭﺟﻞ ﺳﺌﻞ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ‬
‫ﻧﺒﻴﻨﺎ ﳏﻤّﺪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺣﺎﻝ ﻗﺮﺍﺀﺓ ﻗﺼﺔ ﻣﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ﻓﺎﺟﺎﺏ ﻋﻨﻪ ﻭﻗﺎﻝ ﻫﺬﺍ‬
‫ﺷﺒﻴﻪ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﻋﻨﺪ ﺗﻌﻈﻴﻤﻬﻢ ﳌﻌﺒﻮﺩﻫﻢ ﰲ ﺍﳍﻨﺪ ﻭﺷﺒﻴﻪ ﺑﻔﻌﻞ ﺍﻟﺮﻭﺍﻓﺾ ﻳﻮﻡ‬
‫ﻋﺎﺷﻮﺭﺍﺀ ﻭﻓﺎﻋﻞ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻳﻼﻡ ﻋﻠﻰ ﻓﻌﻠﻪ ﻭﻳﻜﻮﻥ ﻓﺎﺳﻘﺎ ﻭﻓﺎﻋﻼ ﳏﺮﻣﺎ ﻓﻬﻞ ﻣﺎ ﺍﺟﺎﺏ‬
‫ﺑﻪ ﺻﺤﻴﺢ ﺍﻡ ﻛﻴﻒ ﺍﳊﺎﻝ ﺍﻓﻴﺪﻭﺍ ﺍﳉﻮﺍﺏ ﻭﻟﻜﻢ ﺑﺬﻟﻚ ﺍﻻﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺑﻌﺪ ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ﻻ ﺻﺤﺔ ﳌﺎ ﺍﺟﺎﺏ ﺑﻪ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﻭﻻ ﻳﻜﻮﻥ‬

‫ﺍﻟﻘﺎﺋﻢ ﻓﺎﺳﻘﺎ ﻭﻓﺎﻋﻼ ﳏﺮﻣﺎ ﻛﻤﺎ ﺯﻋﻢ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺑﻞ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺍﻟﺸﺮﻳﻒ‬
‫ﺍﺟﻼﻻ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺗﻮﻗﲑﺍ ﻭﺗﻌﻈﻴﻤﺎ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﳊﺴﻨﺔ ﻛﻤﺎ ﺍﻥ ﻗﺮﺍﺀﺓ ﻗﺼﺔ ﺍﳌﻮﻟﺪ‬
‫ﺍﻟﺸﺮﻳﻒ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻇﻬﺎﺭ ﻋﻼﺋﻢ‬
‫ﻧﺒﻮﺗﻪ ﻓﻔﻲ ﺷﺮﺡ ﺍﻟﻌﻠﻘﻤﻲ ﻋﻠﻰ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﰲ ﺍﳊﺪﻳﺚ ﺍﻥ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ‬
‫ﺍﻟﻨﺒﻮﻱ ﺍﻟﺼﻮﺍﺏ ﺍﻧﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﳊﺴﻨﺔ ﺍﳌﻨﺪﻭﺑﺔ ﻟﺬﺍ ﺧﻼ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﺷﺮﻋﺎ ﺍﻧﺘﻬﻰ ﻭﰲ‬
‫ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﻭﻏﲑﻫﺎ ﻓﻤﻦ ﺍﺷﺮﻕ ﺍﷲ ﰲ ﲰﺎﺀ ﻗﻠﺒﻪ ﴰﻮﺱ ﺍﻻﳝﺎﻥ ﻫﺪﺍﻩ ﻫﺎﺩﻱ ﺍﻟﺸﻮﻕ‬
‫ﺍﱃ ﺍﻻﻗﺒﺎﻝ ﻟﻜﻠﻴﺔ ﻋﻠﻰ ﺍﻻﻋﺘﻨﺎﺀ ﲟﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ﻭﻳﺒﺬﻝ ﻣﺎﻟﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﻻﻣﻜﺎﻥ ﰲ‬
‫ﺍﻟﺘﻮﺳﻂ ﺑﺎﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻇﻬﺎﺭ ﺍﻟﺒﺸﺮ ﻓﺮﺣﺎ ﻭﺳﺮﻭﺭﺍ ﲟﻮﻟﺪﻩ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺗﺮﻙ ﻛﻞ ﻣﺎ ﻳﻐﻀﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻌﻤﻞ ﺍﳌﻮﻟﺪ‬
‫ﺍﻟﺸﺮﻳﻒ ﻓﺮﺣﺎ ﻭﺳﺮﻭﺭﺍ ﻭﺍﻥ ﻛﺎﻥ ﺑﺪﻋﺔ ﻟﻜﻨﻪ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﳏﺎﺳﻦ ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﻟﺰﺭﻗﺎﱐ‬
‫ﰲ ﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﻓﻤﻦ ﲢﺮﻯ ﺍﶈﺎﺳﻦ ﻭﺍﺟﺘﻨﺐ ﺿﺪﻫﺎ ﻛﺎﻧﺖ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻭﻣﻦ‬

‫ ‪- ٦٧‬‬‫ﻻ ﻓﻼ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻻﻧﺸﺎﺩ‬
‫ﻟﻠﻤﺪﺍﻳﺢ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺼﺪﻗﺎﺕ ﺍﻣﺮ ﺣﺴﻦ ﻳﺜﺎﺏ ﻓﺎﻋﻠﻪ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ‬
‫ﺑﻘﺼﺪ ﺍﳉﻤﻴﻞ ﻭﺍﻥ ﻛﺎﻥ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﳌﺬﻛﻮﺭ ﱂ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ‬
‫ﺍﻟﻔﺎﺿﻠﺔ ﻭﺍﳕﺎ ﺣﺪﺙ ﺑﻌﺪﻫﺎ ﻓﺬﻟﻚ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻋﻨﺪ ﻣﻦ ﺣﻘﻖ ﺍﻟﻌﻠﻢ ﻭﺍﺗﻘﻨﻪ ﻧﻘﻠﻪ ﰲ‬
‫ﻬﺑﺠﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻭﰲ ﺷﺮﺡ ﺍﻟﱪﺩﺓ ﻟﺸﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﺍﻟﻌﺪﻭﻱ ﰲ‬
‫ﺍﳉﺰﺀ ﺍﻻﻭﻝ ﻭﻣﻦ ﺍﻟﺒﺪﻉ ﺍﳊﺴﻨﺔ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺍﻟﺸﺮﻳﻒ ﺍﺟﻼﻻ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺎﻝ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﻭﻗﺪ ﺣﺼﻞ ﺫﻟﻚ ﻣﻦ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﲝﻀﺮﺓ ﲨﻊ ﻣﻦ‬
‫ﺍﻓﺎﺿﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﻭﻛﻔﻰ ﺑﻪ ﺣﺠﺔ ﺍﻧﺘﻬﻰ ﻭﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻵﺛﺎﺭ ﺍﶈﻤّﺪﻳﺔ‬
‫ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺍﻥ ﺍﻟﻨﺎﺱ ﺍﺫﺍ ﲰﻌﻮﺍ ﺫﻛﺮ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻣﻮﻥ ﺗﻌﻈﻴﻤﺎ ﻟﻪ‬
‫ﻭﻗﺪ ﻓﻌﻞ ﺫﻟﻚ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﻣﺔ ﺍﻟﺬﻳﻦ ﻳﻘﺘﺪﻯ ﻬﺑﻢ ﺍﻧﺘﻬﻰ ﻭﰲ ﺍﻟﺴﲑﺓ ﺍﳊﻠﺒﻴﺔ ﺟﺮﺕ‬
‫ﻋﺎﺩﺓ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺫﺍ ﲰﻌﻮﺍ ﺑﺬﻛﺮ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﻳﻘﻮﻣﻮﺍ ﺗﻌﻈﻴﻤﺎ ﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺑﺪﻋﺔ ﻻ ﺍﺻﻞ ﳍﺎ ﻟﻜﻦ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻻﻧﻪ ﻟﻴﺲ ﻛﻞ‬
‫ﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔ ﻭﻗﺪ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‬
‫ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻭﻗﺎﻝ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻥ ﺍﻟﺒﺪﻋﺔ ﺗﻌﺘﺮﻳﻬﺎ ﺍﻻﺣﻜﺎﻡ ﺍﳋﻤﺴﺔ ﻭﺫﻛﺮ ﻣﻦ‬
‫ﺍﻣﺜﻠﺔ ﻛﻞ ﻣﺎ ﻳﻄﻮﻝ ﺫﻛﺮﻩ ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ‬

‫ﺍﻻﻣﻮﺭ ﻓﺎﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ( ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻣﻦ ﺍﺣﺪﺙ ﰲ ﺍﻣﺮﻧﺎ( ﺍﻯ‬
‫ﺷﺮﻋﻨﺎ )ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ( ﻻﻥ ﻫﺬﺍ ﻋﺎﻡ ﺍﺭﻳﺪ ﺑﻪ ﺧﺎﺹ ﻓﻘﺪ ﻗﺎﻝ ﺍﻣﺎﻣﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻗﺪﺱ ﺍﷲ ﺳﺮﻩ ﻣﺎ ﺍﺣﺪﺙ ﻭﺧﺎﻟﻒ ﻛﺘﺎﺑﺎ ﺍﻭ ﺳﻨﺔ ﺍﻭ ﺍﲨﺎﻋﺎ ﺍﻭ ﺍﺛﺮﺍ ﻓﻬﻮ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻭﻣﺎ‬
‫ﺍﺣﺪﺙ ﻣﻦ ﺍﳋﲑ ﻭﱂ ﳜﺎﻟﻒ ﺷﻴﺌﺎ ﻓﻬﻮ ﺍﻟﺒﺪﻋﺔ ﺍﶈﻤﻮﺩﺓ ﻭﻗﺪ ﻭﺟﺪ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﲰﻪ‬
‫ﻣﻦ ﻋﺎﱂ ﺍﻻﻣﺔ ﻭﻣﻘﺘﺪﻯ ﺍﻻﺋﻤﺔ ﺩﻳﻨﺎ ﻭﻭﺭﻋﺎ ﺍﻻﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻭﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻣﺸﺎﺋﺦ ﺍﻻﺳﻼﻡ ﰲ ﻋﺼﺮﻩ ﻓﻘﺪ ﺣﻜﻰ ﺑﻌﻀﻬﻢ ﺍﻥ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺍﺟﺘﻤﻊ ﻋﻨﺪﻩ ﻛﺜﲑ‬
‫ﻣﻦ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﻓﺎﻧﺸﺪ ﻗﻮﻝ ﺍﻟﺼﺮﺻﺮﻱ‪:‬‬
‫ﻗﻠﻴﻞ ﳌﺪﺡ ﺍﳌﺼﻄﻔﻰ ﺍﳋﻂ ﺑﺎﻟﺬﻫﺐ * ﻋﻠﻰ ﻭﺭﻕ ﻣﻦ ﺧﻂ ﺍﺣﺴﻦ ﻣﻦ ﻛﺘﺐ‬

‫ ‪- ٦٨‬‬‫ﻭﺍﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻋﻪ * ﻗﻴﺎﻣﺎ ﺻﻔﻮﻓﺎ ﺍﻭ ﺟﺜﻴﺎ ﻋﻠﻰ ﺍﻟﺮﻛﺐ‬
‫ﻓﻌﻨﺪ ﺫﻟﻚ ﻗﺎﻡ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﻭﲨﻴﻊ ﻣﻦ ﰲ ﺍﺠﻤﻟﻠﺲ ﻓﺤﺼﻞ ﺍﻧﺲ ﻛﺜﲑ ﺑﺬﻟﻚ‬
‫ﺍﺠﻤﻟﻠﺲ ﻭﻳﻜﻔﻲ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﺍﻻﻗﺘﺪﺍﺀ ﺍﻧﺘﻬﻰ ﺍﺫﺍ ﻋﻠﻤﺖ ﻣﺎ ﻧﻘﻠﻨﺎﻩ ﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﳌﻌﺘﱪﺓ ﻓﻘﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﺬﻟﻚ ﻓﺮﺣﺎ ﺑﻘﺪﻭﻣﻪ ﻭﺍﺳﺘﺒﺸﺎﺭﺍ ﲟﺤﺒﺘﻪ‬
‫ﻭﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺍﻟﺸﺮﻳﻒ ﳑﺪﻭﺡ ﺷﺮﻋﺎ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺍﻇﻬﺎﺭ ﻋﻼﺋﻢ ﻧﺒﻮﺗﻪ‬
‫ﻭﺗﻌﻈﻴﻤﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺣﺠﺔ ﺍﳌﻄﻠﻮﺑﺔ ﺷﺮﻋﺎ ﻭﻻ ﺯﺍﻝ ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ‬
‫ﳛﺘﻔﻠﻮﻥ ﺑﻘﺮﺍﺀﺓ ﻣﻮﻟﺪﻩ ﺍﻟﻜﺮﱘ ﻭﻳﻘﻮﻣﻮﻥ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﺎﺻﺪﻳﻦ ﺑﺬﻟﻚ‬
‫ﺗﻌﻈﻴﻤﻪ ﻛﻤﺎ ﻋﻠﻤﺖ ﺷﺎﻛﺮﻳﻦ ﻧﻌﻤﺔ ﻣﺎ ﺍﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﻪ ﻣﻦ ﺍﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﻭﺍﻧﻘﺎﺫﻫﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﺘﱪﻛﲔ ﺑﺬﻟﻚ ﻋﻠﻰ ﺍﻧﻪ ﰲ ﻫﺬﻩ ﺍﻻﺯﻣﺎﻥ ﺍﺫﺍ ﺗﺮﻙ ﻭﺍﺣﺪ ﺍﻟﻘﻴﺎﻡ ﺑﻼ‬
‫ﻋﺬﺭ ﻋﻨﺪ ﻭﺿﻌﻪ ﺍﻟﺸﺮﻳﻒ ﻳﻌﺪﻭﻧﻪ ﰲ ﺍﻟﻌﺮﻑ ﺍﺯﺩﺭﺍﺀ ﻭﲢﻘﲑﺍ ﻓﺎﻟﻘﻴﺎﻡ ﻭﺍﻥ ﻳﻜﻦ ﻣﻨﺪﻭﺑﺎ‬
‫ﰲ ﺍﻻﺻﻞ ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ ﺣﺴﻦ ﺧﺼﻮﺻﺎ ﻭﻋﻠﻴﻪ ﻋﻤﻞ ﺍﳌﺴﻠﻤﲔ ﰲ ﺳﺎﺋﺮ ﺍﻻﻗﻄﺎﺭ ﻭﺍﳌﺪﻥ‬
‫ﺍﻟﻌﻈﺎﻡ ﻭﺍﻥ ﻛﺎﻥ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺫﻛﺮ ﰲ ﻓﺘﺎﻭﻳﻪ‬
‫ﺍﳊﺪﻳﺜﻴﺔ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺍﻟﺸﺮﻳﻒ ﺑﺪﻋﺔ ﻻ ﻳﻨﺒﻐﻲ ﻓﻌﻠﻬﺎ ﻭﺍﺭﺗﻜﺎﻬﺑﺎ ﻻﻳﻬﺎﻡ‬
‫ﺍﻟﻌﺎﻣﺔ ﺍﳕﺎ ﺫﻟﻚ ﻣﻨﺪﻭﺏ ﻣﻊ ﺍﻧﻪ ﱂ ﻳﺮﺩ ﻓﻴﻪ ﺷﻲﺀ ﰒ ﻗﺎﻝ ﻋﻠﻰ ﺍﻥ ﺫﻟﻚ ﺍﳕﺎ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ‬
‫ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻓﺎﻟﻌﻮﺍﻡ ﻣﻌﺬﻭﺭﻭﻥ ﲞﻼﻑ ﺍﳋﻮﺍﺹ ﺍﻧﺘﻬﻰ ﻭﻗﺪ ﻋﻠﻤﺖ ﻣﺎ ﻧﻘﻠﻨﺎﻩ ﻋﻦ ﺍﳊﻠﱯ‬
‫ﰲ ﺍﻟﺴﲑﺓ ﰲ ﻫﺬﺍ ﺍﳌﺒﺤﺚ ﻭﺍﳊﺎﺻﻞ ﺍﻥ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻛﻤﺎ ﻋﻠﻤﺖ ﻭﻣﺎ ﺭﺁﻩ ﺍﳌﺴﻠﻤﻮﻥ ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ ﻭﻻ‬
‫ﻋﱪﺓ ﲟﺎ ﺍﺟﺎﺏ ﺑﻪ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺑﻌﺪ ﻣﺎ ﻧﻘﻠﻨﺎﻩ ﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻌﺘﱪﺓ ﺍﳌﻨﻘﻮﻟﺔ ﻣﻦ‬
‫ﺟﻬﺎﺑﺬﺓ ﺍﶈﻘﻘﲔ ﺍﺋﻤﺔ ﺍﻟﺪﻳﻦ ﻭﺍﺑﻨﺎﺀ ﺍﳊﻖ ﺍﺳﻠﻢ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻋﻠﻢ ﰲ ‪ ٢٨‬ﺫﻱ‬
‫ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ‪ ١٣٢٩‬ﻫﺠﺮﻱ‪.‬‬
‫ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺍﻟﻴﻪ ﻋﺰ ﺷﺎﻧﻪ ﻣﻔﱵ ﻗﻀﺎﺀ ﺍﻟﺴﻠﻂ ﺣﺎﻻ‬
‫ﺻﻮﺭﺓ ﺍﳌﻬﺮ‬

‫ﳏﻤﺪ ﺻﺎﱀ ﺍﻟﺮﺋﻴﺲ ﺍﳊﻨﻔﻲ‬

‫ ‪- ٦٩‬‬‫ﻓﺘﻮﻯ ﻣﻔﱵ ﺑﲑﻭﺕ‬
‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺪﻋﺔ ﱂ ﺗﻨﻘﻞ‬
‫ﻋﻦ ﺍﻟﺴﻠﻒ ﻭﺗﻮﺟﻴﻪ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺑﻘﺪﻭﻡ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻦ ﻋﺎﱂ ﺍﻻﺭﻭﺍﺡ ﻛﻤﺎ ﰲ‬
‫ﺟﻮﺍﺏ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﱂ ﺍﺭﻩ ﻻﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻞ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻣﻮﻥ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻓﺮﺣﺎ ﺑﻈﻬﻮﺭ ﺫﺍﺗﻪ ﺍﻟﻜﺮﳝﺔ ﻭﻻ ﻳﻔﻬﻤﻮﻧﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺍﻻ ﻫﺬﺍ ﻭﻗﺪ ﺭﺃﻳﺖ‬
‫ﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻴﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ ﻭﻫﺬﺍ ﻣﻨﻬﻢ ﺩﻟﻴﻞ ﻣﻦ ﺗﻘﺮﻳﺮﻩ ﻭﻋﺪﻡ ﺍﻧﻜﺎﺭﻩ ﻓﻬﻮ ﻣﻦ‬
‫ﺍﻟﺒﺪﻉ ﺍﳊﺴﻨﺔ ﻭﻛﺬﻟﻚ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﻭﺍﻋﺎﺩﺗﻪ ﰲ ﻛﻞ ﺳﻨﺔ ﻭﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺩﺣﻼﻥ‬
‫ﻣﻔﱵ ﺍﻟﺸﺎﻓﻌﻴﺔ ﲟﻜﺔ ﺍﳌﻜﺮﻣﺔ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻣﺴﺘﺤﺴﻦ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﻈﻴﻢ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﻓﻌﻞ ﺫﻟﻚ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﻣﺔ ﺍﻟﺬﻳﻦ ﻳﻘﺘﺪﻯ ﻬﺑﻢ ﻭﻗﺎﻝ‬
‫ﺍﳊﻠﱯ ﰲ ﺍﻟﺴﲑﺓ ﺣﻜﻰ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺍﺟﺘﻤﻊ ﻋﻨﺪﻩ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ‬
‫ﻋﺼﺮﻩ ﻓﺎﻧﺸﺪ ﻣﻦ ﻧﺸﺪ ﻗﻮﻝ ﺍﻟﺼﺮﺻﺮﻱ ﰲ ﻣﺪﺣﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻗﻠﻴﻞ ﳌﺪﺡ ﺍﳌﺼﻄﻔﻰ ﺍﳋﻂ ﺑﺎﻟﺬﻫﺐ * ﻋﻠﻰ ﻭﺭﻕ ﻣﻦ ﺧﻂ ﺍﺣﺴﻦ ﻣﻦ ﻛﺘﺐ‬
‫ﻭﺍﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻋﻪ * ﻗﻴﺎﻣﺎ ﺻﻔﻮﻓﺎ ﺍﻭ ﺟﺜﻴﺎ ﻋﻠﻰ ﺍﻟﺮﻛﺐ‬
‫ﻓﻌﻨﺪ ﺫﻟﻚ ﻗﺎﻡ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﻭﲨﻴﻊ ﻣﻦ ﺑﺎﺠﻤﻟﻠﺲ ﰒ ﻗﺎﻝ ﻭﻋﻤﻞ ﺍﳌﻮﻟﺪ ﻭﺍﺟﺘﻤﺎﻉ‬
‫ﺍﻟﻨﺎﺱ ﻟﻪ ﻛﺬﻟﻚ ﻣﺴﺘﺤﺴﻦ ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﺑﻮ ﺷﺎﻣﺔ ﺷﻴﺦ ﺍﻟﻨﻮﻭﻱ ﻭﻣﻦ ﺍﺣﺴﻦ ﻣﺎ ﺍﺑﺘﺪﻉ‬
‫ﰲ ﺯﻣﺎﻧﻨﺎ ﻣﺎ ﻳﻔﻌﻞ ﻛﻞ ﻋﺎﻡ ﰲ ﺍﻟﻴﻮﻡ ﺍﳌﻮﺍﻓﻖ ﻟﻴﻮﻡ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ‬
‫ﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﳌﻌﺮﻭﻑ ﻭﺍﻇﻬﺎﺭ ﺍﻟﺰﻳﻨﺔ ﻭﺍﻟﺴﺮﻭﺭ ﻓﺎﻥ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻻﺣﺴﺎﻥ ﺍﱃ‬
‫ﺍﻟﻔﻘﺮﺍﺀ ﻣﺸﻌﺮ ﲟﺤﺒّﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﻈﻴﻤﻪ ﰲ ﻗﻠﺐ ﻓﺎﻋﻞ ﺫﻟﻚ ﺍﻧﺘﻬﻰ‬
‫ﻭﰲ ﻬﺑﺠﺔ ﺍﻟﻔﺘﺎﻭﻯ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﳑﺪﻭﺡ ﺷﺮﻋﺎ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺍﶈﺎﺳﻦ ﺍﻟﻜﺜﲑﺓ‬
‫ﻣﻦ ﺗﺒﺠﻴﻞ ﺍﻟﻨﱯ ﻭﺗﻌﻈﻴﻢ ﻗﺪﻭﻣﻪ ﻭﺍﻇﻬﺎﺭ ﳏﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﺼﻮﺍﺏ ﺍﻧﻪ ﻣﻦ‬
‫ﺍﻟﺒﺪﻉ ﺍﳊﺴﻨﺔ ﺍﳌﻨﺪﻭﺑﺔ ﺍﺫﺍ ﺧﻼ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﺷﺮﻋﺎ ﻭﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻻﻧﺸﺎﺩ ﻟﻠﻤﺪﺍﻳﺢ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﺴﻨﻴﺔ ﺍﻣﺮ ﺣﺴﻦ ﻳﺜﺎﺏ ﻓﺎﻋﻠﻪ‬

‫ ‪- ٧٠‬‬‫ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ ﺑﻘﺼﺪ ﺍﳉﻤﻴﻞ ﻭﺍﻥ ﻛﺎﻥ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﳌﺬﻛﻮﺭ ﱂ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﺴﻠﻒ‬
‫ﺍﻟﺼﺎﱀ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺍﳕﺎ ﺣﺪﺙ ﺑﻌﺪﻫﺎ ﻓﺬﻟﻚ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻋﻨﺪ ﻣﻦ ﺣﻘﻖ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﺗﻘﻨﻪ ﰒ ﻻ ﺯﺍﻝ ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﰲ ﺳﺎﺋﺮ ﺍﻻﻗﻄﺎﺭ ﻭﺍﳌﺪﻥ ﺍﻟﻌﻈﺎﻡ ﳛﺘﻔﻠﻮﻥ ﰲ ﻣﻮﻟﺪﻩ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﺘﻬﻰ ﺑﺎﺧﺘﺼﺎﺭ ﻭﻗﺪ ﺍﺳﺘﺨﺮﺝ ﻟﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﺻﻼ‬
‫ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﻫﻮ ﻣﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺍﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻓﻮﺟﺪ‬
‫ﺍﻟﻴﻬﻮﺩ ﻳﺼﻮﻣﻮﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻓﺴﺄﳍﻢ ﻓﻘﺎﻟﻮﺍ ﻫﻮ ﻳﻮﻡ ﺍﻏﺮﻕ ﺍﷲ ﻓﻴﻪ ﻓﺮﻋﻮﻥ ﻭﳒﻰ‬
‫ﻣﻮﺳﻰ ﻭﳓﻦ ﻧﺼﻮﻣﻪ ﺷﻜﺮﺍ ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﳓﻦ ﺍﻭﱃ ﲟﻮﺳﻰ ﻣﻨﻜﻢ( ﻗﺎﻝ‬

‫ﻓﻴﺴﺘﻔﺎﺩ ﻣﻨﻪ ﻓﻌﻞ ﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻣﻦ ﺑﻪ ﰲ ﻳﻮﻡ ﻣﻌﲔ ﺍﺳﺪﺍﺀ ﻧﻌﻤﺔ ﺍﻭ ﺩﻓﻊ‬
‫ﻧﻘﻤﺔ ﻭﻳﻌﺎﺩ ﺫﻟﻚ ﰲ ﻧﻈﲑ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻦ ﻛﻞ ﺳﻨﺔ ﻭﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﳛﺼﻞ ﺑﺎﻧﻮﺍﻉ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻟﺴﺠﻮﺩ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺘﻼﻭﺓ ﻭﺍﻯ ﻧﻌﻤﺔ ﺍﻋﻈﻢ ﻣﻦ ﺑﺮﻭﺯ ﻧﱯ ﺍﻟﺮﲪﺔ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻧﺘﻬﻰ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻭﺫﻟﻚ ﺻﺮﻳﺢ ﰲ ﺍﻥ ﲡﺪﻳﺪ ﺍﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﳌﻮﺍﻓﻖ ﺑﻮﻗﺖ ﺣﺪﻭﺛﻬﺎ ﻣﻄﻠﻮﺏ ﺑﻞ ﻳﻈﻬﺮ ﱄ ﻓﻘﻬﺎ ﺍﻧﻪ ﻳﻜﻮﻥ ﻣﻄﻠﻮﺑﺎ‬
‫ﻣﻄﻠﻘﺎ ﰲ ﻛﻞ ﻭﻗﺖ ﺗﺬﻛﺮ ﻓﻴﻪ ﺍﻧﺘﻬﻰ ﻭﰲ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻛﻔﺎﻳﺔ ﻓﻤﻦ ﺟﺰﻡ ﺑﺘﺤﺮﱘ ﻋﻤﻞ‬
‫ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻋﺎﺩﺓ ﺗﺬﻛﺎﺭﻩ ﺍﳌﻨﻴﻒ ﻛﻬﺬﺍ ﺍﻟﺮﺟﻞ ﻓﻘﺪ ﺍﺧﻄﺄ ﻭﺍﺳﺘﺤﻖ ﺍﻟﻠﻮﻡ ﻭﻗﺪ‬
‫ﻋﻠﻢ ﳑﺎ ﺗﻘﺪﻡ ﺍﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﻻﻋﺎﺩﺓ ﺍﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺴﺮﻭﺭ ﲟﻮﻟﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺎ ﺯﻋﻤﻪ ﻫﺬﺍ ﺍﳌﻌﺘﺮﺽ ﻓﺒﺎﻃﻞ ﻣﺮﺩﻭﺩ ﺍﻭ ﻣﺎ ﻃﻌﻨﻪ ﻋﻠﻰ ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‬
‫ﻓﻼ ﻳﺼﺪﺭ ﺍﻻ ﻣﻦ ﺍﺭﺍﺩ ﻧﺼﺮﺓ ﻧﻔﺴﻪ ﻭﺗﺄﻳﻴﺪ ﺭﺃﻳﻪ ﻭﺣﻴﺚ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ‬
‫ﺍﻟﺸﻴﺨﺎﻥ )ﺍﳕﺎ ﺍﻻﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ( ﻭﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻻﻣﺎﻡ ﺍﲪﺪ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﻨﺪ ﻋﻦ ﺍﺑﻦ‬

‫ﻯ ﺟﺮﺡ‬
‫ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ )ﻣﺎ ﺭﺁﻩ ﺍﳌﺴﻠﻤﻮﻥ ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ( ﻓﺎ ّ‬
‫ﻋﻠﻰ ﻣﻦ ﻗﺼﺪ ﺑﻌﻤﻞ ﺍﳌﻮﻟﺪ ﻓﻌﻞ ﺍﳋﲑ ﻭﺗﺬﻛﲑ ﺍﳌﺆﻣﻨﲔ ﺑﻨﻌﻤﺔ ﺍﳚﺎﺩ ﻣﻦ ﺍﺳﻌﺪ ﺍﷲ ﺑﻪ‬
‫ﺍﻟﻌﺒﺎﺩ ﻭﺍﺭﺳﻠﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻓﺮﺣﻢ ﺍﷲ ﺍﻣﺮﺋﺎ ﲪﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﻜﺮﻩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‬
‫ﺍﳉﻠﻴﻠﺔ ﻭﺍﳊﺎﺻﻞ ﺍﻥ ﺍﳌﻮﻟﺪ ﺍﳌﺴﺘﺤﺴﻦ ﻫﻮ ﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺍﻻﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﻗﺮﺍﺀﺓ‬
‫ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺑﻌﺾ ﻓﻀﺎﺋﻠﻪ ﻭﴰﺎﺋﻠﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ ‪- ٧١‬‬‫ﻭﺳﻠﻢ ﻓﻬﺬﺍ ﻣﻦ ﻓﻌﻠﻪ ﻗﺼﺪﺍ ﻟﺘﻌﻈﻴﻤﻪ ﻭﳏﺒﺘﻪ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺎﻧﻪ ﻳﺜﺎﺏ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻓﻌﻠﻰ ﻣﻦ ﻳﻌﻤﻞ ﺍﳌﻮﻟﺪ ﻭﻳﺴﻌﻰ ﰲ ﻫﺬﺍ ﺍﳋﲑ ﺍﻥ ﻳﺘﺤﺮﻯ ﺍﶈﺎﺳﻦ ﻭﳚﺘﻨﺐ ﺿﺪﻫﺎ‬
‫ﻟﻴﻜﻮﻥ ﻋﻤﻠﻪ ﻣﱪﻭﺭﺍ ﻭﺳﻌﻴﻪ ﻣﺸﻜﻮﺭﺍ ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻓﻨﺴﺄﻟﻪ ﺗﻌﺎﱃ ﺍﻥ ﻳﻮﻓﻘﻨﺎ ﳌﺎ ﻳﺮﺿﺎﻩ ﲟﻨﻪ‬
‫ﻣﻔﱵ ﺑﲑﻭﺕ‬

‫ﻭﻛﺮﻣﻪ‪.‬‬

‫ﻣﺼﻄﻔﻰ ﳒﺎ‬
‫ﺗﻘﺮﻳﻆ ﺍﻟﺸﻴﺦ ﺍﻻﺟﻞ ﺍﻟﻌﺎﱂ ﺍﻻﻛﻤﻞ ﺍﻟﺸﻴﺦ ﺍﲪﺪ ﺍﻣﺎﻡ ﺍﻟﻄﺎﺑﻮﺭ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﻛﻔﻰ ﻭﺳﻼﻡ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﺍﺻﻄﻔﻰ ﺍﻣﺎ ﺑﻌﺪ ﻓﺎﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻻ‬
‫ﳚﻮّﺯ ﻗﺮﺍﺀﺓ ﻣﻨﻘﺒﺔ ﻣﻮﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻭﺭﻭﺣﺎﻧﻴﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻳﺴﻨﺪ ﺍﻻﻣﻜﺎﻥ ﺍﱃ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﻋ ّﺰ ﺷﺄﻧﻪ ﻭﻳﻨﻜﺮ ﺑﺎﻥ‬
‫ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻋﻠﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﻭﻫﺬﻩ ﺍﳌﺬﻛﻮﺭﺍﺕ ﻛﻠﻬﺎ ﺧﻼﻑ‬
‫ﺍﻋﺘﻘﺎﺩ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺑﺴﺒﺐ ﻫﺬﺍ ﺗﺒﻌﺎ ﻻﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﻌﺒﺪ ﺍﻟﻀﻌﻴﻒ ﺍﺭﺩ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ‬
‫ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﳋﺮﺍﻓﺎﺕ ﺭﺩﺍ ﺑﻠﻴﻐﺎ ﺗﺎﻣّﺎ ﻭﺍﳊﻤﺪ ﷲ ﺭ ّ‬
‫ﺍﳍﺪﻯ ‪ ٣٠‬ﲨﺎﺩﻱ ﺍﻵﺧﺮ ﺳﻨﺔ ‪ ١٣٣٠‬ﻫـ‪.‬‬
‫ﺍﻟﺪﺍﻋﻲ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ ﺍﻟﺸﻴﺦ ﺍﲪﺪ‬

‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻫﺪﺍﻧﺎ ﺍﱃ ﺍﻻﳝﺎﻥ ﻭﺍﻻﺳﻼﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﻨﻘﺬﻧﺎ‬
‫ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻻﻭﺛﺎﻥ ﻭﺍﻻﺻﻨﺎﻡ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﺍﻟﱪﺭﺓ ﺍﻟﻜﺮﺍﻡ ﺍﻣﺎ ﺑﻌﺪ ﻓﺎﻋﻠﻤﻮﺍ ﻳﺎ‬
‫ﺍﺧﻮﺍﱐ ﺍﳌﺆﻣﻨﲔ ﺍﻥ ﺍﺣﺪ ﻋﻠﻤﺎﺀ ﺍﳌﺸﻬﻮﺭﻳﻦ ﰲ ﺍﳍﻨﺪ ﺍﳌﺴﻤﻰ )ﺭﺷﻴﺪ ﺍﲪﺪ ﺍﻟﮕﻨﮕﻮﻫﻲ(‬
‫ﻗﺪ ﺍﺿﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻏﻮﺍﻩ ﻓﻤﺎﻝ ﻣﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﺗﺒﻊ ﻫﻮﺍﻩ ﻭﺗﻌﻮﻝ ﺑﻜﻠﻤﺎﺕ‬

‫ﻓﻈﻴﻌﺔ ﻭﺍﻗﻮﺍﻝ ﺷﻨﻴﻌﺔ ﻭﺧﺎﻟﻒ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﳐﺎﻟﻔﺔ ﺻﺮﳛﺔ ﻣﻨﻬﺎ ﻣﺴﺄﻟﺔ ﻭﺟﻮﺏ‬

‫ﺍﻟﺼﺪﻕ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﻟﻠﺒﺎﺭﻱ ﺗﻘﺪﺱ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻛﻮﺟﻮﺏ ﺍﻟﺼﺪﻕ ﰲ ﺍﻟﻜﻼﻡ‬

‫ ‪- ٧٢‬‬‫ﺍﻟﻠﻔﻈﻲ ﻓﺘﻔﻮّﻩ ﺭﺷﻴﺪ ﺍﲪﺪ ﺑﺎﻣﻜﺎﻥ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻔﺴﻲ ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻝ‬
‫ﺍﻟﻈﺎﳌﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﻭﻣﻨﻬﺎ ﻣﺴﺄﻟﺔ ﺍﻧﻌﻘﺎﺩ ﳏﻔﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻘﻴﺎﻡ ﺍﳌﻨﻴﻒ ﻋﻨﺪ ﺫﻛﺮ‬

‫ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻓﱴ ﺭﺷﻴﺪ ﺍﲪﺪ ﺍﻥ ﺍﺠﻤﻟﺎﻟﺲ ﺍﳌﺮﻭﺟﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‬
‫ﻟﻠﻤﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻻ ﲣﻠﻮ ﻋﻦ ﺍﻟﻜﺮﺍﻫﺔ ﻭﺍﻟﻘﻴﺎﻡ ﻻ ﳚﻮﺯ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺑﻞ ﻫﻮ ﺣﺮﺍﻡ‬
‫ﻭﻓﺎﻋﻠﻪ ﻓﺴﺎﻕ ﻭﻣﺸﺎﺑﻪ ﻟﻔﻌﻞ ﻛﻔﺮﺓ ﳎﻮﺱ ﺍﳍﻨﺪ ﳌﻌﺒﻮﺩﻫﻢ )ﻛﻨﻬﻴﺎ( ﻋﻴﺎﺫﺍ ﺑﺎﷲ ﰒ ﻋﻴﺎﺫﺍ‬
‫ﺑﺎﷲ ﰒ ﻗﺎﻡ ﺗﻠﻤﻴﺬﻩ ﺍﳌﺴﻤﻰ ﲞﻠﻴﻞ ﺍﲪﺪ ﺍﳍﻨﺪﻱ ﺍﻻﻧﺒﻴﻬﺘﻮﻱ ﻭﺍﻟﻒ ﻛﺘﺎﺑﺎ ﲰﺎﻩ )ﺍﻟﱪﺍﻫﲔ‬
‫ﺍﻟﻘﺎﻃﻌﺔ( ﻋﻠﻰ ﺍﺛﺒﺎﺕ ﺍﻟﻜﺮﺍﻫﺔ ﰲ ﺍﳌﺮﻭﺟﺔ ﻣﻦ ﺍﳌﻴﻼﺩ ﻭﺍﻟﻔﺎﲢﺔ ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻗﺎﻃﻊ ﳌﺎ‬
‫ﺍﻣﺮ ﺍﷲ ﺍﻥ ﻳﻮﺻﻞ ﺑﻪ ﻭﺫﻛﺮ ﺍﳍﻨﺪﻱ ﺍﳌﺨﺬﻭﻝ ﻓﺘﻮﻯ ﺷﻴﺨﻪ ﺍﳌﺸﺎﺭ ﺍﻟﻴﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺬﻛﻮﺭ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻭﻛﺬﺍ ﻓﺘﻮﻯ ﺭﺷﻴﺪ ﺍﲪﺪ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﳍﻨﺪﻳﺔ ﻭﻃﺒﻊ ﰲ ﺍﻻﻗﻄﺎﺭ ﺍﳍﻨﺪﻳﺔ‬
‫ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﰒ ﺑﻌﺪ ﻣﻀﻲ ﺯﻣﺎﻥ ﻣﻜﺮ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳍﻨﺪﻳﺔ ﻣﻦ ﲨﺎﻋﺔ ﺭﺷﻴﺪ ﺍﲪﺪ ﻭﺍﷲ ﻻ‬
‫ﻳﻬﺪﻱ ﻛﻴﺪ ﺍﳋﺎﺋﻨﲔ ﻭﻗﺎﻡ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻛﺘﺐ ﺍﻻﺳﺌﻠﺔ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺘﻔﺼﺢ ﻓﻴﻬﺎ‬
‫ﻋﻦ ﻣﺬﻫﺐ ﺧﻠﻴﻞ ﺍﲪﺪ ﻭﻣﺸﺎﺋﺨﻪ ﻓﺎﺗﻰ ﺧﻠﻴﻞ ﺍﲪﺪ ﺑﺎﻻﺟﻮﺑﺔ ﻭﺍﻇﻬﺮ ﻭﺍﺩﻋﻰ ﻓﻴﻬﺎ ﺍﻧﻪ‬
‫ﻫﻮ ﻭﻣﺸﺎﳜﻪ ﻣﻦ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﺳﻠﻚ ﻣﺴﻠﻚ ﺍﻟﻜﺬﺏ ﻭﺍﺗﻰ ﺍﻟﺪﺳﺎﺋﺲ ﻭﻣﻊ‬
‫ﺫﻟﻚ ﻓﻀﺢ ﺍﷲ ﺧﻠﻴﻞ ﺍﲪﺪ ﻭﺍﻋﻤﻰ ﺑﺼﲑﺗﻪ ﻓﺬﻛﺮ ﰲ ﺍﻻﺟﻮﺑﺔ ﻣﺴﺎﺋﻞ ﻏﲑ ﺻﺤﻴﺤﺔ ﺑﻞ‬
‫ﻗﺒﻴﺤﺔ ﻭﻫﻰ ﺍﻣﻜﺎﻥ ﻛﺬﺏ ﺍﻟﺒﺎﺭﻱ ﻭﻛﺮﺍﻫﺔ ﺍﻟﻘﻴﺎﻡ ﻭﻏﲑﻫﺎ ﻭﺍﺧﺘﺼﺮ ﻭﺗﺮﺟﻢ ﻋﻦ ﻓﺘﻮﻯ‬
‫ﺷﻴﺨﻪ ﺑﺘﺸﺒﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﻭﻛﻞ ﺫﻟﻚ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻃﺒﻌﺖ ﺗﻠﻚ ﺍﻻﺟﻮﺑﺔ‬
‫ﻣﻊ ﺍﻻﺳﺌﻠﺔ ﰲ ﻣﻄﺒﻊ ﺍﻓﻀﻞ ﺍﳌﻄﺎﺑﻊ ﰲ ﺑﻠﺪﺓ ﺩﻫﻠﻲ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﳍﻨﺪﻳﺔ ﰒ ﺳﺎﻓﺮ ﺧﻠﻴﻞ‬
‫ﺍﲪﺪ ﺑﻨﻔﺴﻪ ﻭﺟﺎﺀ ﺑﻨﺴﺦ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻭﻗﺴﻤﻬﺎ ﻋﻠﻰ ﺍﻫﺎﱄ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﺯﺍﺩﳘﺎ ﺍﷲ‬
‫ﺷﺮﻓﺎ ﻓﻘﺎﻡ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺍﻟﱪﺯﳒﻲ ﺩﺍﻡ ﻓﻀﻠﻪ ﻣﻔﱵ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﺳﺎﺑﻘﺎ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺯﺍﺩﻫﺎ ﺍﷲ ﺷﺮﻓﺎ ﻭﻛﺘﺐ ﺭﺳﺎﻟﺔ ﲰﺎﻫﺎ )ﺍﻛﻤﺎﻝ ﺍﻟﺘﺜﻘﻴﻒ‬
‫ﻭﺍﻟﺘﻘﻮﱘ ﻟﻌﻮﺝ ﺍﻻﻓﻬﺎﻡ ﻋﻤﺎ ﳚﺐ ﻟﻜﻼﻡ ﺍﷲ ﺍﻟﻘﺪﱘ( ﻭﺭ ّﺩ ﻋﻠﻰ ﺧﻠﻴﻞ ﺍﲪﺪ ﰲ ﻣﺴﺄﻟﺔ‬
‫ﺍﻣﻜﺎﻥ ﺍﻟﻜﺬﺏ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ ﻭﺍﺛﺒﺖ ﺍﺳﺘﺤﺒﺎﺏ ﳏﻔﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻘﻴﺎﻡ ﺍﳌﻨﻴﻒ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺠﺎ ﻓﻴﻬﺎ ﺧﻠﻴﻞ‬

‫ ‪- ٧٣‬‬‫ﺍﲪﺪ ﻫﺠﻮﺍ ﻣﻠﻴﺤﺎ ﻭﺫﻣﻪ ﺑﺼﻮﺭﺓ ﺍﳌﺪﺡ ﰒ ﻗﺎﻡ ﺑﻌﺾ ﺍﶈﺒﲔ ﻟﺴﻴﺪﻧﺎ ﳏﻤﺪ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﲨﻌﲔ ﻭﻗﺪﻡ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺬﻛﻮﺭﺓ ﳋﻠﻴﻞ‬
‫ﺍﲪﺪ ﺍﱃ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻭﻛﺬﻟﻚ ﺍﱃ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺎﻡ ﻭﺳﺄﻝ ﻋﻦ ﺣﻜﻢ ﻗﻮﻝ‬
‫ﺭﺷﻴﺪ ﺍﲪﺪ ﻭﻫﻮ ﺗﺸﺒﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻔﻌﻞ ﺍﻟﻜﻔﺎﺭ ﻓﺎﺟﺎﺑﻮﺍ ﺑﺎﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ﺟﺰﺍﻫﻢ ﺍﷲ ﻋﻦ‬
‫ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﺧﲑﺍ ﻭﺍﻋﻄﺎﻫﻢ ﺍﺣﺴﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﻠﻪ ﺍﺭﺍﺩ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ ﺍﶈﺘﺎﺝ‬
‫ﺍﱃ ﺭﲪﺔ ﺭﺑﻪ ﺍﻟﻘﺪﻳﺮ ﺍﻟﻜﺎﺗﺐ ﳍﺬﺍ ﺍﻟﺘﺤﺮﻳﺮ ﳏﻤﺪ ﺑﺸﲑ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻭﻟﻮﺍﻟﺪﻳﻪ ﲜﺎﻩ ﺣﺒﻴﺒﻪ‬
‫ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﻳﺘﺮﺟﻢ ﻓﺘﻮﻯ ﺭﺷﻴﺪ ﺍﲪﺪ ﺍﳌﺬﻛﻮﺭ ﻛﻠﻬﺎ‬
‫ﻣﻦ ﺍﻭﳍﺎ ﺍﱃ ﺁﺧﺮﻫﺎ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ ﰒ ﳚﻴﺐ ﻋﻦ ﲨﻴﻊ ﺍﻗﻮﺍﻟﻪ ﻭﻳﺮﺩ ﻋﻠﻴﻪ ﺍﺣﺴﻦ ﺍﻟﺮﺩ‬
‫ﻓﺸﺮﻋﺖ ﰲ ﺍﳌﻘﺼﻮﺩ ﺑﻌﻮﻥ ﺍﷲ ﺍﳌﻌﺒﻮﺩ ﻭﲰﻴﺖ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴﻒ ﺑﺎﺳﻢ ﺍﻟﺘﺎﺭﳜﻲ )ﺑﺴﻴﻮﻑ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳌﺮﺩﻭﺩﻳﻦ( ﻭﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺍﲨﻌﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺳﻨﺔ ‪ ١٣٢٩‬ﻫﺠﺮﻱ‪.‬‬
‫ﻫﻮ ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ‬
‫ﺍﻟﺴﺆﺍﻝ‬

‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮﺣﻴﻢ ﳓﻤﺪﻩ ﻭﻧﺼﻠﻲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‬
‫ﺳﻼﻡ ﻣﻨﺎ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﻋﻠﻰ ﺳﺎﺩﺍﺗﻨﺎ ﻭﻗﺎﺩﺍﺗﻨﺎ ﻋﻠﻤﺎﺀ ﺍﻣﺔ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ ﻓﺎﻥ ﺍﳌﻌﺮﻭﺽ ﺑﻌﺪ ﻟﺜﻢ ﺍﻋﺘﺎﺑﻜﻢ‬
‫ﻋﺮﺽ ﳏﺘﺎﺝ ﻋﻠﻰ ﻋﻈﻤﺎﺀ ﻛﺮﻣﺎﺀ ﺍﺳﺨﻴﺎﺀ ﺭﲪﺎﺀ ﻳﺪﻓﻊ ﺍﷲ ﻬﺑﻢ ﺍﻟﺒﻼﺀ ﻭﺍﻟﻌﻨﺎﺀ ﻭﻳﺮﺯﻕ ﻬﺑﻢ‬
‫ﺍﳍﻨﺎﺀ ﻭﺍﻟﻐﻨﺎﺀ ﻗﺪ ﺍﺳﺘﻮﱃ ﺍﻟﺸﺮ ﻭﺍﺳﺘﻌﻠﻰ ﺍﻟﻀﺮ ﻓﺎﻟﺴّﲏ ﺍﻟﺼﺎﺑﺮ ﻋﻠﻰ ﺩﻳﻨﻪ ﻛﺎﻟﻘﺎﺑﺾ ﻋﻠﻰ‬
‫ﺍﳉﻤﺮ ﻓﻮﺟﺐ ﻋﻠﻰ ﺫﻣﺔ ﳘﺔ ﺍﻣﺜﺎﻟﻜﻢ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻘﺎﺩﺓ ﺍﻟﻜﺮﺍﻡ ﺍﻋﺎﻧﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻫﺎﻧﺔ ﺍﳌﻔﺴﺪﻳﻦ‬
‫ﺍﺫ ﻟﻴﺲ ﺑﺎﻟﺴﻴﻮﻑ ﻓﺒﺎﻻﻗﻼﻡ ﻓﺎﻟﻐﻴﺎﺙ ﺍﻟﻐﻴﺎﺙ ﻳﺎ ﺧﻞ ﺍﷲ ﻳﺎ ﻓﺮﺳﺎﻥ ﻋﺴﺎﻛﺮ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷﺪﻭﺍ ﻋﻀﺪﻧﺎ ﻭﺑﻴﻨﻮﺍ ﻧﺼﺮﺍ ﻟﺪﻳﻦ ﺭﺑﻜﻢ ﺟﻞ ﺟﻼﻟﻪ ﻭﺫﺑﺎ‬
‫ﻋﻦ ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺣﻜﻢ ﻓﺘﻮﻯ ﺍﻟﺮﺟﻞ ﺍﳍﻨﺪﻱ ﺍﻵﰐ ﺫﻛﺮﻩ‬

‫ ‪- ٧٤‬‬‫ﻭﻫﻮ ﺍﻧﻪ ﺳﺌﻞ ﺍﻣﺎﻡ ﺍﻟﻮﻫﺎﺑﻴﺔ ﰲ ﺍﻟﺪﻳﺎﺭ ﺍﳍﻨﺪﻳﺔ ﰲ ﺣﻜﻢ ﺍﻟﻘﻴﺎﻡ ﻭﻗﺖ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ﰲ ﺍﺠﻤﻟﺎﻟﺲ ﺍﳌﻴﻼﺩﻳﺔ ﻓﺎﺟﺎﺏ ﻭﺍﻓﱴ ﻭﺍﻃﺎﻝ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻔﺘﻮﻯ ﻭﺍﺗﻰ ﺑﻌﺒﺎﺭﺓ ﺷﻨﻴﻌﺔ‬
‫ﻭﺍﻟﻔﺎﻅ ﻓﻈﻴﻌﺔ ﻓﻤﻨﻬﺎ ﺗﻜﻔﲑ ﺍﻛﺜﺮ ﺍﻻﻣﺔ ﺍﶈﻤﺪﻳﺔ ﺍﳌﺸﻬﻮﺩﺓ ﺑﺎﳋﱪﻳﺔ ﺑﺎﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻗﺎﻝ‬
‫ﺱ( ﻭﷲ ﺩﺭ ﺍﻻﻣﺎﻡ‬
‫ﺖ ِﻟﻠﱠﻨﺎ ِ‬
‫ﻣﻮﻻﻧﺎ ﺭﺏ ﺍﻟﻨﺎﺱ ﺟﻞ ﺟﻼﻟﻪ ) ﹸﻛ ْﻨُﺘ ْﻢ َﺧ ْﻴ َﺮ ﹸﺍ ﱠﻣ ٍﺔ ﹸﺍ ْﺧ ِﺮ َﺟ ْ‬

‫ﺍﻟﺒﻮﺻﲑﻱ ﺭﲪﻪ ﺍﷲ ﺍﻟﺒﺎﺭﻱ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﺍﻛﺮﻡ ﺍﻟﺮﺳﻞ ﻛﻨﺎ ﺍﻛﺮﻡ ﺍﻻﻣﻢ‬

‫ﻭﻣﻨﻬﺎ ﺗﻔﺴﻴﻖ ﻭﺗﻀﻠﻴﻞ ﻭﺗﺴﻔﻴﻪ ﺍﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻗﺪ ﻗﺎﻝ‬

‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻻ ﲡﺘﻤﻊ ﺍﻣﱵ ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ( ﻭﻣﻨﻬﺎ ﲣﻄﺌﺔ ﺍﺋﻤﺔ‬
‫ﺍﻟﺪﻳﻦ ﺍﳍﺪﺍﺓ ﺍﳌﺘﻘﲔ ﻭﻣﻨﻬﺎ ﺳﻮﺀ ﺍﻻﺩﺏ ﰲ ﺣﻀﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺸﻔﻴﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺫﺍﻙ‬
‫ﺗﺸﺒﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺷﻌﺎﺭ ﺍﻟﺪﻳﻦ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺷﻌﺎﺭ ﺍﻟﻜﻔﺮ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﻨﺎﻋﺔ ﻭﺍﻟﻔﻈﺎﻋﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﻓﺘﻮﻯ ﺍﻟﻮﻫﺎﰊ ﲟﺮﺃﻯ ﻣﻨﻜﻢ‬
‫ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﱂ ﻳﺜﺒﺖ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﻟﻜﻦ ﺫﻛﺮﺕ ﺳﲑﺗﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺣﺎﻻﺗﻪ ﰲ ﺗﻠﻚ ﺍﻟﻘﺮﻭﻥ ﻭﻋﻈﺎ ﻭﺗﺪﺭﻳﺴﺎ ﻭﻣﺬﺍﻛﺮﺓ ﻭﲢﺪﻳﺜﺎ ﺻﺎﺭ ﺁﻻﻑ ﻣﺮﺓ‬
‫ﻭﱂ ﻳﺜﺒﺖ ﻗﻴﺎﻡ ﺍﺣﺪ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﻭﻻ ﺛﺒﺖ ﺍﻣﺮﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﺳﺘﺤﺒﺎﺑﻪ‬
‫ﻭﺍﺩﺑﻪ ﺑﻨﺤﻮ ﻣﻦ ﺍﻻﳓﺎﺀ ﻓﺎﻣﺎ ﻗﻴﺎﻡ ﺍﺣﺪ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺨﺎﺭﺝ ﻣﻦ ﺍﻟﺒﺤﺚ‬
‫ﻭﺍﻟﻘﻴﺎﺱ ﻋﻠﻴﻪ ﺟﻬﺎﻟﺔ ﺍﳕﺎ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻛﻤﺎ ﻫﻮ ﻣﻌﻤﻮﻝ ﺳﻔﻬﺎﺀ ﺍﻟﺰﻣﺎﻥ ﺣﱴ ﻳﺜﺒﺖ ﺍﻭ ﱂ ﻳﺜﺒﺖ ﻓﻜﻔﺖ ﻫﺬﻩ ﺍﳊﺠﺔ ﻟﻜﻮﻧﻪ ﺑﺪﻋﺔ‬
‫ﻻ ﺍﺻﻞ ﳍﺎ ﻭﺍﺫﺍ ﺻﺎﺭ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﻌﻮﺍﻡ ﻭﺍﳉﻬﺎﻝ ﲝﻴﺚ ﺍﻬﻧﻢ ﻳﺮﻭﻧﻪ ﻭﺍﺟﺒﺎ ﻭﻳﻠﻮﻣﻮﻥ ﺗﺎﺭﻛﻪ‬
‫ﻓﺎﺫﻥ ﻻ ﳏﺎﻟﺔ ﻳﺼﲑ ﻣﻨﻜﺮﺍ ﻭﺑﺪﻋﺔ ﺳﻴﺌﺔ ﻫﺬﺍ ﺍﻣﺮ ﳏﺪﺙ ﻭﻟﻮ ﺍﻬﻧﻢ ﻓﻬﻤﻮﺍ ﺍﻻﻣﺮ ﺍﻟﺜﺎﺑﺖ‬
‫ﺍﳉﺎﺋﺰ ﺍﻧﻪ ﻭﺍﺟﺐ ﻳﺼﲑ ﻫﻮ ﺍﻳﻀﺎ ﻣﻨﻜﺮﺍ ﻻ ﳚﻮﺯ ﻛﻤﺎ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﷲ‬

‫ﻋﻨﻪ )ﻻ ﳚﻌﻞ ﺍﺣﺪﻛﻢ ﻟﻠﺸﻴﻄﺎﻥ ﺷﻴﺌﺎ ﻣﻦ ﺿﻼﻟﺘﻪ ﻳﺮﻯ ﺍﻥ ﺣﻘﺎ ﻋﻠﻴﻪ ﺍﻥ ﻻ ﻳﻨﺼﺮﻑ‬

‫ ‪- ٧٥‬‬‫ﺍﻻ ﻋﻦ ﳝﻴﻨﻪ( ﻟﻘﺪ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺜﲑﺍ ﻳﻨﺼﺮﻑ ﻋﻦ‬
‫ﻳﺴﺎﺭﻩ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻭﻗﺎﻝ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ ﺷﺮﺡ ﺍﳌﺸﻜﻮﺓ ﰲ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﺻ ّﺮ‬
‫ﻋﻠﻰ ﺍﻣﺮ ﻣﻨﺪﻭﺏ ﻭﺟﻌﻠﻪ ﻋﺰﻣﺎ ﻭﱂ ﻳﻌﻤﻞ ﺑﺎﻟﺮﺧﺼﺔ ﻓﻘﺪ ﺍﺻﺎﺏ ﻣﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ‬
‫ﺍﻻﺿﻼﻝ ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﻌﺎﳌﮕﲑﻳﺔ ﻭﻣﺎ ﻳﻔﻌﻞ ﻋﻘﻴﺐ ﺍﻟﺼﻠﻮﺓ ﻣﻜﺮﻭﻫﺔ ﻻﻥ ﺍﳉﻬﺎﻝ‬
‫ﻳﻌﺘﻘﺪﻭﻬﻧﺎ ﺳﻨﺔ ﻭﻛﻞ ﻣﺒﺎﺡ ﻳﺆﺩّﻯ ﺍﻟﻴﻪ ﻓﻤﻜﺮﻭﻩ ﻓﺜﺒﺖ ﺍﻭﻻ ﺍﻥ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻻ ﺛﺒﻮﺕ ﻟﻪ‬
‫ﻣﻦ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻭ ﺁﺛﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻻ ﻗﻮﻻ ﻭﻻ ﻓﻌﻼ ﻭﻻ ﺗﻘﺮﻳﺮﺍ ﺍﺻﻼ ﻓﻬﻮ ﳏﺪﺙ ﻭﺛﺎﻧﻴﺎ‬
‫ﻭﺍﻥ ﺳﻠﻤﻨﺎ ﺛﺒﻮﺗﻪ ﻓﻼ ﳝﻜﻦ ﻛﻮﻧﻪ ﻭﺍﺟﺒﺎ ﺍﻭ ﺳﻨﺔ ﺍﻭ ﻣﺴﺘﺤﺒﺎ ﻻﻥ ﺍﻟﻮﺍﺟﺐ ﻣﺎ ﺛﺒﺖ‬
‫ﺑﺎﻟﻨﺺ ﻗﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ ﻇﲏ ﺍﻟﺪﻻﻟﺔ ﺍﻭ ﻇﲏ ﺍﻟﺜﺒﻮﺕ ﻗﻄﻌﻲ ﺍﻟﺪﻻﻟﺔ ﻭﰲ ﺑﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻟﻴﺲ‬
‫ﺑﻨﺺ ﺍﺻﻼ ﻻ ﻗﻮﻳﺎ ﻭﻻ ﺿﻌﻴﻔﺎ ﻭﺍﻟﺴﻨﺔ ﻣﺎ ﻭﺍﻇﺐ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﺧﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﰲ ﺑﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻟﻴﺲ ﺑﺜﺒﻮﺕ ﺍﺻﻼ ﻭﱂ ﻳﻔﻌﻠﻪ ﻭﻟﻮ ﻣﺮﺓ ﻓﻼ ﻳﻜﻮﻥ‬
‫ﻣﺴﺘﺤﺒﺎ ﻓﻀﻼ ﺍﻥ ﻛﻮﻧﻪ ﺳﻨﺔ ﻭﻬﻧﺎﻳﺔ ﺍﻻﻣﺮ ﺍﳉﻮﺍﺯ ﻭﺍﻻﺑﺎﺣﺔ ﻓﻈﻦ ﺍﳌﺒﺎﺡ ﻭﺍﺟﺒﺎ ﳚﻌﻠﻪ‬
‫ﺑﺪﻋﺔ ﻭﻣﻨﻜﺮﺍ ﻛﻤﺎ ﻭﺿﺢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻭﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ‬
‫ﻭﻋﺎﳌﮕﲑﻳﺔ ﺑﺎﳉﻤﻠﺔ ﻓﺎﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻘﻴﺎﻡ ﺣﺮﺍﻡ ﻭﺍﻟﻘﺎﺋﻞ ﻓﺎﺳﻖ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻻﻧﻪ‬
‫ﺟﻌﻞ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺟﺒﺎ ﻓﻘﺪ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻉ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﲔ ُﻧ َﻮِّﻟ ِﻪ ﻣَﺎ‬
‫) َﻣ ْﻦ ُﻳﺸَﺎ ِﻗ ِﻖ ﺍﻟ ﱠﺮﺳُﻮ ﹶﻝ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﻣَﺎ َﺗَﺒﱠﻴ َﻦ ﹶﻟﻪُ ﺍﹾﻟ ُﻬﺪَﻯ َﻭَﻳﱠﺘِﺒ ْﻊ ﹶﻏ ْﻴ َﺮ َﺳﺒِﻴ ِﻞ ﺍﹾﻟﻤُ ْﺆ ِﻣِﻨ َ‬
‫ﺼﲑًﺍ * ﺍﻟﻨﺴﺎﺀ‪ (١١٥ :‬ﺍﳊﺎﺻﻞ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ‬
‫ﺕ َﻣ ِ‬
‫ﺼ ِﻠ ِﻪ َﺟ َﻬﱠﻨ َﻢ ﻭَﺳﺂ َﺀ ْ‬
‫َﺗ َﻮﻟﱠﻰ َﻭﻧُ ْ‬
‫ﺍﻟﻮﻻﺩﺓ ﺍﻣﺎ ﻭﺟﻪ ﺍﻬﻧﻢ ﻳﺘﺨﺬﻭﻥ ﺭﻭﺍﻳﺔ ﻣﻮﺿﻮﻋﺔ ﺳﻨﺪﺍ ﻟﻠﺠﻮﺍﺯ ﻭﻳﺘﻤﺴﻜﻮﻥ ﺑﻘﻮﻝ ﺍﺣﺪ‬
‫ﻭﻓﻌﻠﻪ ﻓﻘﺪ ﻋﻠﻢ ﺍﻥ ﺍﻟﻨﺪﺏ ﻭﺍﳉﻮﺍﺯ ﻻ ﻳﺜﺒﺘﺎﻥ ﺑﺎﳌﻮﺿﻮﻋﺎﺕ ﻭﻻ ﺑﻘﻮﻝ ﺍﺣﺪ ﻭﻓﻌﻠﻪ ﻣﺎ ﱂ‬
‫ﻳﻘﻢ ﻋﻠﻴﻪ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻻ ﺛﺒﻮﺕ ﻟﻠﻨﺪﺏ ﻭﺍﻟﺬﻱ ﻳﺰﻋﻤﻮﻧﻪ ﻫﻮ ﺍﻳﻀﺎ‬
‫ﻣﻦ ﺯﻋﻤﻬﻢ ﺍﻳﺎﻩ ﻭﺍﺟﺒﺎ ﻣﺆﻛﺪﺍ ﺻﺎﺭ ﺑﺪﻋﺔ ﻭﺍﻣﺎ ﻭﺟﻪ ﺍﻥ ﻳﻘﺪﻡ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﺎﱂ ﺍﻻﺭﻭﺍﺡ ﺍﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻴﻘﻮﻣﻮﻥ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻓﻬﺬﺍ ﺍﻳﻀﺎ ﻣﻦ‬
‫ﲪﺎﻗﺎﻬﺗﻢ ﻻﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﻘﺘﻀﻲ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﲢﻘﻖ ﻧﻔﺲ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻣﱴ ﺗﺘﻜﺮﺭ‬
‫ﺍﻟﻮﻻﺩﺓ ﰲ ﻫﺬﺍ ﺍﻻﻳﺎﻡ ﻓﻬﺬﻩ ﺍﻹﻋﺎﺩﺓ ﻟﻠﻮﻻﺩﺓ ﺍﳌﻨﻴﻔﺔ ﳑﺎﺛﻠﺔ ﺑﻔﻌﻞ ﳎﻮﺱ ﺍﳍﻨﺪ ﺣﻴﺚ ﻳﺄﺗﻮﻥ‬

‫ ‪- ٧٦‬‬‫ﺑﻌﲔ ﺣﻜﺎﻳﺔ ﻣﻌﺒﻮﺩﻫﻢ )ﻛﻨﻬﻴﺎ( ﺍﻭ ﳑﺎﺛﻠﺔ ﻟﻠﺮﻭﺍﻓﺾ ﺍﻟﺬﻳﻦ ﻳﻨﻘﻠﻮﻥ ﺷﻬﺎﺩﺓ ﺍﻫﻞ ﺍﻟﺒﻴﺖ‬
‫ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﻛﻞ ﺳﻨﺔ ﺍﻯ ﻓﻌﻼ ﻭﻋﻤﻼ ﻓﻤﻌﺎﺫ ﺍﷲ ﺻﺎﺭ ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﺣﻜﺎﻳﺔ‬
‫ﻟﻠﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﻭﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺑﻼ ﺷﻚ ﻭﺷﺒﻬﺔ ﺣﺮﻳﺔ ﺑﺎﻟﻠﻮﻡ ﻭﺍﻟﻔﺴﻖ ﻭﺍﳊﺮﻣﺔ ﺑﻞ‬
‫ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﻳﺰﻳﺪ ﻋﻠﻰ ﻓﻌﻞ ﺍﻭﻟﺌﻚ ﻓﺎﻬﻧﻢ ﻳﻔﻌﻠﻮﻧﻪ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮّﺓ ﻭﺍﺣﺪﺓ ﻭﻫﺆﻻﺀ‬
‫ﻳﻔﻌﻠﻮﻥ ﻫﺬﻩ ﺍﳌﺰﺧﺮﻓﺎﺕ ﺍﻟﻔﺮﺿﻴﺔ ﻣﱴ ﺷﺎﺅﺍ ﻭﻟﻴﺲ ﳍﺬﺍ ﻧﻈﲑ ﰲ ﺍﻟﺸﺮﻉ ﺑﺎﻥ ﻳﻔﺮﺽ ﺍﻣﺮ‬
‫ﻭﻳﻌﺎﻣﻞ ﻣﻌﻪ ﻣﻌﺎﻣﻠﺔ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻫﻮ ﳏﺮﻡ ﺷﺮﻋﺎ ﻓﻬﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺻﺎﺭ ﺣﺮﺍﻣﺎ ﻭﻣﻮﺟﺒﺎ ﻟﺘﺸﺒﻪ‬
‫ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻔﺴﺎﻕ ﻭﺍﻣﺎ ﻭﺟﻪ ﺍﻬﻧﻢ ﻳﺰﻋﻤﻮﻥ ﺍﻥ ﺭﻭﺣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳚﺊ‬
‫ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﻠﺲ ﺍﳌﻤﻠﻮﺀ ﻣﻦ ﺍﻻﺷﺮﺍﺭ ﻭﺍﳌﻌﺎﺻﻲ ﻭﻏﲑ ﺍﳌﺸﺮﻭﻋﺎﺕ ﻭﳎﻤﻊ ﺍﻟﻔﺴﺎﻕ‬
‫ﻭﺍﻟﻔﺠﺎﺭ ﻭﳏﻀﺮ ﺍﻟﺒﺪﻋﺎﺕ ﻭﺍﻟﺸﺮﻭﺭ ﻣﻌﺎﺫ ﺍﷲ ﻓﺎﻥ ﺍﻋﺘﻘﺪﻭﺍ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﺐ ﹶﻻ َﻳ ْﻌ ﹶﻠ ُﻤ َﻬﺎ ِﺍ ﱠﻻ ُﻫ َﻮ *‬
‫ﺢ ﺍﹾﻟ َﻐ ْﻴ ِ‬
‫ﻭﺳﻠﻢ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻬﺬﺍ ﺷﺮﻙ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ ِﻋ ْﻨ َﺪ ُﻩ َﻣ ﹶﻔﺎِﺗ ُ‬

‫ﺨ ْﻴ ِﺮ * ﺍﻻﻋﺮﺍﻑ‪(١٨٨ :‬‬
‫ﺕ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺐ ﻻ ْﺳَﺘ ﹾﻜﹶﺜ ْﺮ ُ‬
‫ﺖ ﹶﺍ ْﻋ ﹶﻠ ُﻢ ﺍﹾﻟ َﻐ ْﻴ َ‬
‫ﺍﻻﻧﻌﺎﻡ‪َ ) (٥٩ :‬ﻭﹶﻟ ْﻮ ﹸﻛ ْﻨ ُ‬
‫ﻭﺍﻟﻘﻴﺎﻡ ﳍﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺷﺮﻙ ﻭﺍﻥ ﱂ ﻳﻌﺘﻘﺪﻭﺍ ﺫﻟﻚ ﺑﻞ ﳍﻢ ﺩﻟﻴﻞ ﺁﺧﺮ ﻭﺣﺠﺔ ﺍﺧﺮﻯ ﻋﻠﻰ‬
‫ﳎﻴﺌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻋﻠﻤﻮﺍ ﺍﻧﻪ ﳚﺐ ﰲ ﺑﺎﺏ ﺍﻟﻌﻘﺎﺋﺪ ﻧﺺ ﻗﻄﻌﻲ ﻭﻻ ﻳﻜﻮﻥ‬
‫ﺛﺒﻮﺕ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻦ ﺍﻵﺣﺎﺩ ﻭﺍﻟﻈﻨﻴﺎﺕ ﻓﻀﻼ ﻋﻦ ﺍﻟﻀﻌﺎﻑ ﻭﺍﳌﻮﺿﻮﻋﺎﺕ ﻓﻔﻲ ﺑﺎﺏ ﳎﻴﺌﻪ‬
‫ﻯ ﻧﺺ ﻗﻄﻌﻲ ﺣﱴ ﻳﻌﺘﻘﺪ ﻋﻠﻴﻪ ﻓﻬﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﳏﺾ ﺍﺗﺒﺎﻉ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍ ّ‬
‫ﺍﳍﻮﻯ ﻭﻛﻴﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻬﺑﺬﺍ ﺍﻟﺰﻋﻢ ﺍﰒ ﻛﺒﲑ ﻭﺍﳊﺎﺻﻞ ﺍﻥ‬
‫ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻻﻭﱃ ﺑﺪﻋﺔ ﻭﻣﻨﻜﺮ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺣﺮﺍﻡ ﻭﻓﺴﻖ ﻭﰲ ﺍﻟﺜﺎﻟﺜﺔ ﻛﻔﺮ ﻭﺷﺮﻙ‬
‫ﻭﰲ ﺍﻟﺮﺍﺑﻌﺔ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﺍﻟﻜﺒﲑﺓ ﻓﻠﻴﺲ ﲟﺸﺮﻭﻉ ﻭﺟﺎﺋﺰ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻓﻤﻦ ﻗﺎﻝ‬
‫ﺑﻮﺟﻮﺑﻪ ﺧﺎﻟﻒ ﳐﺎﻟﻔﺔ ﺻﺮﳛﺔ ﻟﻠﺸﺎﺭﻉ ﻭﻫﻮ ﺩﺧﻮﻝ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻖ ﳒﺎﻧﺎ ﺍﷲ ﻣﻨﻬﺎ‬
‫ﻭﻣﻦ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺘﻘﺮﻳﺮ ﻭﺿﺢ ﻻﻫﻞ ﺍﻟﻔﻬﻢ ﺍﻥ ﻧﻔﺲ ﳏﻔﻞ ﺍﳌﻴﻼﺩ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻣﻨﻜﺮ‬
‫ﻭﻻ ﺻﻮﺭﺓ ﳉﻮﺍﺯﻩ ﻭﺍﷲ ﺍﳍﺎﺩﻱ ﺍﱃ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ ﺍﻧﺘﻬﺖ ﻋﺒﺎﺭﺓ ﻓﺘﻮﻯ ﺍﻟﻮﻫﺎﰊ ﺍﺠﻤﻟﻴﺐ‬
‫ﺍﳌﻔﱵ ﻓﺎﻟﻘﺎﺋﻞ ﺑﺬﻟﻚ ﻣﺎ ﺣﻜﻤﻪ ﰲ ﺍﻟﺸﺮﻉ ﺍﳌﺒﲔ ﻫﻞ ﻫﻮ ﻣﺒﺘﺪﻉ ﻓﺎﺳﻖ ﺍﻭ ﺯﻧﺪﻳﻖ ﺍﻡ‬
‫ﻳﻘﺎﻝ ﺍﻧﻪ ﺿﺎﻝ ﻣﻀﻞ ﻓﻨﺮﻭﻡ ﻣﻦ ﺟﺰﻳﻞ ﺍﺣﺴﺎﻧﻜﻢ ﺍﻥ ﺗﻜﺘﺒﻮﺍ ﻟﻨﺎ ﺍﳉﻮﺍﺏ ﺑﺎﳊﻜﻢ ﻋﻠﻰ‬

‫ ‪- ٧٧‬‬‫ﻗﺎﺋﻞ ﺫﻟﻚ ﻫﺬﺍ ﻣﺎ ﺍﺭﺩﻧﺎ ﻋﺮﺿﻪ ﻋﻠﻴﻜﻢ ﻭﺭﺟﻮﻧﺎ ﻛﻞ ﺧﲑ ﻭﺑﺮﻛﺔ ﻟﺪﻳﻜﻢ ﺍﻓﻴﺪﻭﻧﺎ‬
‫ﺍﳉﻮﺍﺏ ﻭﻟﻜﻢ ﺟﺰﻳﻞ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺍﳌﻠﻚ ﺍﻟﻮﻫﺎﺏ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳍﺎﺩﻱ‬
‫ﻟﻠﺼﻮﺍﺏ ﻭﺍﻵﻝ ﻭﺍﻻﺻﺤﺎﺏ ﻭﻫﻬﻨﺎ ﻗﺪ ﰎ ﺍﻟﺴﺆﺍﻝ‪.‬‬

‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻗﻮﻝ ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ ﺍﻟﻐﻔﻮﺭ ﻭﻣﺼﻠﻴﺎ ﻭﻣﺴﻠﻤﺎ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ‬

‫ﺍﻟﺸﻔﻴﻊ ﻳﻮﻡ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺎﺣﺴﺎﻥ ﺍﱃ ﳑﺮ ﺍﻟﺪﻫﻮﺭ‬
‫ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻮﻫﺎﰊ ﺍﳍﻨﺪﻱ ﺍﳌﺬﻛﻮﺭ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺪ ﺍﺳﺘﺤﺴﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﺍﺋﻤﺔ ﺩﻳﻦ ﺍﻻﺳﻼﻡ ﻭﺍﲨﻌﻮﺍ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺑﻪ ﰲ‬
‫ﺍﺠﻤﻟﺎﻟﺲ ﺍﳌﻴﻼﺩﻳﺔ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﺯﺍﺩﳘﺎ ﺍﷲ ﺗﻌﻈﻴﻤﺎ ﻭﺗﻜﺮﳝﺎ‬
‫ﻭﺗﺸﺮﻳﻔﺎ ﻭﻛﺬﺍ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒﻼﺩ ﺍﻻﺳﻼﻣﻴﺔ ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻻﺛﺮ ﻭﺛﺒﺖ ﰲ ﺍﳋﱪ )ﺍﻥ ﻣﺎ ﺭﺁﻩ‬

‫ﺍﳌﺆﻣﻨﻮﻥ ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ( ﻭﻛﻤﺎ ﻻ ﺧﻼﻑ ﰲ ﺍﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻜﺎﻣﻠﻮﻥ ﰲ ﺍﻻﳝﺎﻥ ﻭﺍﻟﻴﻘﲔ ﻻ ﺍﳉﻬﺎﻝ ﻭﺍﻟﻌﻮﺍﻡ ﻣﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﻓﻜﺬﺍ ﻻ ﺷﻚ ﺍﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺤﺴﻨﻮﺍ ﺍﻟﻘﻴﺎﻡ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ‬
‫ﺍﻟﻜﺎﻣﻠﲔ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻴﻘﲔ ﻓﺜﺒﺖ ﻣﻦ ﻫﺬﺍ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﺍﻣﺮ ﻣﺴﺘﺤﺴﻦ ﻭﳏﻤﻮﺩ ﻣﻦ‬
‫ﻣﺴﺘﺤﺴﻨﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﳊﲔ ﻭﻣﺎ ﻗﺎﻝ ﺑﻪ ﺍﻟﻮﻫﺎﰊ ﺍﳌﻨﻜﺮ ﻟﻠﻘﻴﺎﻡ ﻛﻞ ﺫﻟﻚ ﻗﻮﻝ ﺑﺎﻃﻞ‬
‫ﻭﻣﺮﺩﻭﺩ‬
‫ﻓﺎﻥ ﻗﻴﻞ ﻗﺪ ﺧﺎﻟﻒ ﺍﳉﻤﻬﻮﺭ ﰲ ﺫﻟﻚ ﺷﺮﺫﻣﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻫﻞ ﺍﻟﺴﻨﺔ‬

‫ﻭﺍﳉﻤﺎﻋﺔ ﻓﻘﺎﻟﻮﺍ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻻ ﺍﺻﻞ ﻟﻪ ﻭﻟﻴﺴﻮﺍ ﻣﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﻗﻠﺖ‬
‫ﺍﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮﻧﺎ ﺑﺎﺗﺒﺎﻉ ﺍﻻﻛﺜﺮ ﺍﻻﻋﻈﻢ ﻭﻗﺎﻝ )ﺍﺗﺒﻌﻮﺍ ﺍﻟﺴﻮﺍﺩ‬

‫ﺍﻻﻋﻈﻢ( ﻓﺎﺧﺬﻧﺎ ﺑﻘﻮﻝ ﺍﳉﻤﻬﻮﺭ ﻭﺍﺗﺒﻌﻨﺎﻩ ﻋﻠﻰ ﺍﻥ ﻗﻮﳍﻢ ﻻ ﺍﺻﻞ ﻟﻪ ﻣﻌﻨﺎﻩ ﺍﻧﻪ ﻣﻦ‬
‫ﻣﺴﺘﺤﺴﻨﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﺍﺻﻞ ﻻﺳﺘﺤﺒﺎﺑﻪ ﺍﻟﺸﺮﻋﻲ ﻓﺎﻥ ﺩﺍﻋﻰ ﺍﻟﻘﻴﺎﻡ ﺍﳌﺬﻛﻮﺭ ﲰﺎﻉ‬
‫ﻗﺪﻭﻣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻭ ﻫﻮ ﲤﺜﻞ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻭ‬
‫ﻋﻠﻤﻪ ﲝﻀﻮﺭ ﻣﺎ ﰲ ﺍﺠﻤﻟﻠﺲ ﻭﺑﲎ ﺍﻻﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﺍﻟﻈﻮﺍﻫﺮ ﻭﻟﻴﺲ ﺍﻟﺘﻤﺜﻞ‬
‫ﻭﺍﳊﻀﻮﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻭﺫﻛﺮ ﺍﻟﻘﺪﻭﻡ ﻟﻴﺲ ﻛﺎﻟﻘﺪﻭﻡ ﻟﻜﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ‬

‫ ‪- ٧٨‬‬‫ﺍﻗﺎﻣﺔ ﺍﻣﺮ ﺍﻟﺒﺎﻃﻦ ﻣﻘﺎﻡ ﺍﻟﻈﺎﻫﺮ ﻭﺫﻟﻚ ﰲ ﺍﻟﺸﺮﻉ ﻣﻮﺟﻮﺩ ﻫﺬﺍ ﺍﺫﺍ ﻗﻠﻨﺎ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﺗﻌﻈﻴﻤﻲ‬
‫ﻭﺍﻥ ﻗﻠﻨﺎ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﺳﺮﻭﺭﻱ ﻓﻼﺳﺘﺤﺒﺎﺑﻪ ﺍﺻﻞ ﺍﺻﻴﻞ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻘﻮﻝ ﺑﺎﻧﻪ ﻻ ﺍﺻﻞ ﻟﻪ‬
‫ﳑﺎ ﻻ ﻳﺼﻐﻰ ﺍﻟﻴﻪ ﺑﺎﳉﻤﻠﺔ ﻓﻨﺤﻦ ﺍﻣﺎ ﺍﻭﻟﻨﺎ ﻗﻮﻝ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﺍﻭ ﺗﺮﻛﻨﺎﻩ ﻭﻗﺪ ﻧﺺ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﻥ ﻣﺎ ﺍﻋﺘﺎﺩﻩ ﺍﻟﻨﺎﺱ ﻭﺻﺎﺭ ﻣﺘﻌﺎﺭﻓﺎ ﺑﻴﻨﻬﻢ ﻻ ﺳﻴﻤﺎ ﰲ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ‬
‫ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﻗﺮﺍﺀﺓ ﻛﻴﻔﻴﺔ ﻣﻮﻟﺪ ﺍﻟﺬﺍﺕ ﺍﳌﺼﻄﻔﻮﻳﺔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺷﺮﻑ ﻭﳎّﺪ ﻭﻋﻈﻢ ﻓﻬﻮ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻻﻧﻪ ﺩﺍﺧﻞ ﲢﺖ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ‬
‫ﻭﺍﺻﻮﻟﻪ ﻓﺎﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻡ ﻟﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺗﻌﻈﻴﻤﺎ ﻭﻗﺎﻡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺣﺎﻟﺔ ﺍﻟﺴﺮﻭﺭ ﻗﺪ ﻓﺼﻞ ﺫﻟﻚ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻨﻮﻭﻱ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﻟﻘﻴﺎﻡ ﻓﺎﻧﻈﺮ ﲦﺔ‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ ﳐﺎﻟﻔﺔ ﻟﻠﺴﻨﺔ ﻭﻻ ﻣﻔﺴﺪﺓ ﻭﺍﲨﻌﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﻀﻼﺀ ﺍﻟﻨﺒﻼﺀ‬
‫ﻓﻤﺎ ﻗﻴﻞ ﺍﻧﻪ ﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔ ﻣﻜﺮﻭﻫﺔ ﻓﻬﻮ ﺑﺎﻃﻞ ﺑﻞ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﺩﺍﺧﻼ ﲢﺖ ﻗﻮﺍﻋﺪ‬
‫ﺍﻟﺸﺮﻉ ﻓﻬﻮ ﺣﺴﻦ ﻣﻘﺒﻮﻝ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﻜﻲ ﰲ ﺍﻟﻔﺘﺢ ﺍﳌﺒﲔ ﲢﺖ ﺣﺪﻳﺚ‬

‫)ﻣﻦ ﺍﺣﺪﺙ ﰲ ﺍﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭ ّﺩ( ﳑﺎ ﻳﻨﺎﻓﻴﻪ ﻭﻻ ﻳﺸﻬﺪ ﻟﻪ ﺷﻲﺀ ﻣﻦ‬
‫ﻗﻮﺍﻋﺪ ﻭﺍﺩﻟﺔ ﻓﻬﻮ ﺭﺩ ﺍﻯ ﻣﺮﺩﻭﺩ ﻭﺍﻣﺎ ﻣﺎ ﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﺑﺎﻥ ﺷﻬﺪ ﻟﻪ ﺷﻲﺀ ﻣﻦ ﺍﺩﻟﺔ‬
‫ﺍﻟﺸﺮﻉ ﻭﻗﻮﺍﻋﺪﻩ ﻓﻠﻴﺲ ﺑﺮﺩ ﻋﻠﻰ ﻓﺎﻋﻠﻪ ﺑﻞ ﻫﻮ ﻣﻘﺒﻮﻝ ﻣﻨﻪ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻳﻀﺎ ﲢﺖ‬

‫ﺣﺪﻳﺚ )ﺍﻳّﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻻﻣﻮﺭ( ﺍﻥ ﺍﳌﺮﺍﺩ ﺑﺎﶈﺪﺙ ﺍﻟﺬﻱ ﻫﻮ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻣﺎ ﻟﻴﺲ ﻟﻪ‬
‫ﺍﺻﻞ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﳕﺎ ﺍﳊﺎﻣﻞ ﻋﻠﻴﻪ ﳎﺮﺩ ﺍﻟﺸﻬﻮﺓ ﺍﻭ ﺍﻻﺯﺩﺭﺍﺀ ﻓﻬﺬﺍ ﺑﺎﻃﻞ ﻗﻄﻌﺎ ﲞﻼﻑ‬
‫ﳏﺪﺙ ﻟﻪ ﺍﺻﻞ ﰲ ﺍﻟﺸﺮﻉ ﺍﻣﺎ ﲝﻤﻞ ﺍﻟﻨﻈﲑ ﻋﻠﻰ ﺍﻟﻨﻈﲑ ﺍﻭ ﻟﻐﲑ ﺫﻟﻚ ﻓﺎﻧﻪ ﺣﺴﻦ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻻﺛﲑ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﺒﺪﻋﺔ ﺑﺪﻋﺘﺎﻥ ﺑﺪﻋﺔ ﻫﺪﻯ ﻭﺑﺪﻋﺔ ﺿﻼﻝ ﻓﻤﺎ‬
‫ﻛﺎﻥ ﰲ ﺧﻼﻑ ﻣﺎ ﺍﻣﺮ ﺍﷲ ﺑﻪ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﰲ ﺣﻴﺰ ﺍﻟﺬﻡ‬
‫ﻭﺍﻻﻧﻜﺎﺭ ﻭﻣﺎ ﻛﺎﻥ ﻭﺍﻗﻌﺎ ﲢﺖ ﻋﻤﻮﻡ ﻣﺎ ﻧﺪﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻴﻪ ﻭﺣﺾ ﻋﻠﻴﻪ ﺍﻭ ﺭﺳﻮﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﰲ ﺣﻴﺰ ﺍﳌﺪﺡ ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﻛﻞ ﻣﺎ ﺍﺣﺪﺙ ﺑﻌﺪ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﺑﺪﻋﺔ ﻭﺍﻟﺒﺪﻋﺔ ﻓﻌﻞ ﻣﺎ ﻻ ﺳﺒﻖ ﺍﻟﻴﻪ ﻓﻤﺎ ﻭﺍﻓﻖ ﺍﺻﻼ ﻣﻦ ﺍﻟﺴﻨﺔ‬
‫ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﻓﻬﻮ ﳏﻤﻮﺩ ﻭﻣﺎ ﺧﺎﻟﻒ ﺍﺻﻮﻝ ﺍﻟﺴﻨﻦ ﻓﻬﻮ ﺿﻼﻟﺔ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬

‫ ‪- ٧٩‬‬‫ﻭﺍﻟﺴﻼﻡ )ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ( ﻭﻗﺪ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻟﺪﺧﻮﻝ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ‬
‫ﲢﺖ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﻭﺟﻮﻫﺎ ﻓﻘﻴﻞ ﻟﺘﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪ ﺫﻟﻚ‬
‫ﻭﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﻻﻥ ﺗﻌﻈﻴﻤﻪ ﻭﺗﻜﺮﳝﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﻭﻓﺎﺗﻪ ﳑﺎ ﻫﻮ ﺛﺎﺑﺖ ﺑﺎﻻﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻻﲨﺎﻉ‬
‫ﱂ ﳜﺎﻟﻒ ﻓﻴﻪ ﺍﺣﺪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺍﻥ ﺣﺮﻣﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﺗﻮﻗﲑﻩ ﻭﺗﻌﻈﻴﻤﻪ ﻻﺯﻡ ﻛﻤﺎ ﻛﺎﻥ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﻭﺫﻟﻚ ﻋﻨﺪ ﺫﻛﺮﻩ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺫﻛﺮ ﺣﺪﻳﺜﻪ ﻭﺳﻨﺘﻪ ﻭﲰﺎﻉ ﺍﲰﻪ ﻭﺳﲑﺗﻪ ﺍﻧﺘﻬﻰ ﻓﺘﻌﻈﻴﻤﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﻣﻦ ﲨﻠﺔ ﺗﻌﻈﻴﻤﻪ ﻋﻨﺪ ﺫﻛﺮﻩ ﻭﺫﻛﺮ ﺣﺪﻳﺜﻪ ﻭﻗﺎﻝ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﻜﻲ ﰲ )ﺍﳉﻮﻫﺮ ﺍﳌﻨﻈﻢ( ﺗﻌﻈﻴﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﲜﻤﻴﻊ ﺍﻧﻮﺍﻉ ﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﱵ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺸﺎﺭﻛﺔ ﷲ ﰲ ﺍﻻﻟﻮﻫﻴﺔ ﺍﻣﺮ ﻣﺴﺘﺤﺴﻦ ﻋﻨﺪ ﻣﻦ‬
‫ﻧﻮﺭ ﺍﷲ ﺑﺼﺎﺋﺮﻫﻢ ﻭﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﰲ )ﺍﻟﺘﺒﻴﺎﻥ( ﻭﻳﺴﺘﺤﺐ ﺍﻥ ﻳﻘﻮﻡ ﻟﻠﻤﺼﺤﻒ ﺍﺫﺍ‬
‫ﻗﺪﻡ ﺑﻪ ﻋﻠﻴﻪ ﻻﻥ ﺍﻟﻘﻴﺎﻡ ﻣﺴﺘﺤﺐ ﻟﻠﻔﻀﻼﺀ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻻﺧﻴﺎﺭ ﻓﺎﳌﺼﺤﻒ ﺍﻭﱃ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻌﻈﻴﻢ ﻭﻋﺪﻡ ﺍﻟﺘﻬﺎﻭﻥ ﺑﻪ ﺍﻧﺘﻬﻰ ﻓﻼ ﻳﺒﻌﺪ ﺍﻥ‬
‫ﻳﻘﺎﻝ ﺑﺎﺳﺘﺤﺒﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ‬
‫ﺍﻟﻘﻴﺎﻡ ﻟﻠﻤﺼﺤﻒ ﻓﺎﻟﻘﻴﺎﻡ ﻟﺘﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺩﺍﺧﻞ ﰲ‬
‫ﺍﻟﻌﻤﻮﻣﺎﺕ ﻓﻬﻮ ﻣﻦ ﺣﻴﺚ ﺍﳋﺼﻮﺻﻴﺔ ﻭﺍﻥ ﻛﺎﻥ ﺑﺪﻋﺔ ﻟﻜﻨﻪ ﻟﺪﺧﻮﻟﻪ ﻭﺍﻧﺪﺭﺍﺟﻪ ﰲ‬
‫ﺍﻟﻌﻤﻮﻣﺎﺕ ﺻﺎﺭ ﺣﺴﻨﺎ ﻓﻴﻜﻮﻥ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻛﻤﺎ ﺻﺮﺣﻮﺍ ﺑﺬﻟﻚ ﺍﺋﻤﺔ ﺍﻟﺪﻳﻦ ﻭﺍﺫﺍ ﺛﺒﺖ‬
‫ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﻟﺘﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﺗﻌﻮﺭﻑ ﺫﻟﻚ ﰲ ﺍﳊﺮﻣﲔ ﻭﻏﲑﻩ ﻣﻦ‬
‫ﺍﻟﺒﻼﺩ ﻓﻌﻨﺪ ﻗﻴﺎﻡ ﺍﻫﻞ ﺍﺠﻤﻟﻠﺲ ﺗﻌﻈﻴﻤﺎ ﻟﺸﺄﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻮ ﱂ ﻳﻘﻢ ﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﻟﻌﺪﺍﺋﻪ ﻏﲑ ﳏﺮّﻡ ﻟﺸﺄﻧﻪ ﻣﻨﻘﺺ ﻟﻪ ﻭﺷﻨﺎﻋﺔ ﻫﺬﺍ ﺍﻇﻬﺮ ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﳌﺎ ﺍﻓﱴ ﳏﻘﻖ ﺍﳊﻨﻔﻴﺔ‬
‫ﺍﳌﻔﱵ ﺍﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺍﻟﺮﻭﻣﻲ ﺑﻜﻔﺮ ﻣﻦ ﺗﺮﻙ ﺍﻟﻘﻴﺎﻡ ﺣﻴﻨﺌﺬ ﻛﻤﺎ ﻧﻘﻠﻪ ﳏﻘﻖ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﺸﻴﺦ‬
‫ﺍﺑﻦ ﻋﻼﻥ ﺍﻟﺒﻜﺮﻱ ﺍﻟﺼﺪﻳﻘﻲ ﰲ )ﻣﻮﺭﺩ ﺍﻟﺼﻔﺎ ﰲ ﻣﻮﻟﺪ ﺍﳌﺼﻄﻔﻰ( ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﳌﺪﺍﺑﻐﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﳌﻮﻟﺪ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﻘﻴﺎﻡ‬

‫ ‪- ٨٠‬‬‫ﺍﻟﻨﺎﺱ ﺍﺫﺍ ﺍﻧﺘﻬﻰ ﺍﳌﺪﺍﺡ ﺍﱃ ﺫﻛﺮ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻣﺴﺘﺤﺒﺔ‬
‫ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﺍﲪﺪ ﺍﳊﻠﻮﺍﱐ ﰲ ﻣﻮﻟﺪﻩ ﺍﳌﺴﻤﻰ )ﻣﻮﺍﻛﺐ ﺍﻟﺮﺑﻴﻊ ﰲ‬
‫ﻣﻮﻟﺪ ﺍﻟﺸﻔﻴﻊ( ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺹ‪ ١٨٩ :‬ﻭﻗﺪ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﻘﻴﺎﻡ ﺍﻟﻨﺎﺱ ﺍﺫﺍ ﺫﻛﺮ‬
‫ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﻫﻮ ﺍﺣﺴﻦ ﻣﺎ ﺍﺑﺘﺪﻉ ﻓﻴﺴﺘﺤﺐ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻇﻬﺎﺭ ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻭﻟﻌﻤﺮﻱ ﺍﺫﺍ ﱂ ﻳﻘﻢ ﻟﻘﺪﻭﻣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻮ ﺍﳌﺘﺨﻴﻞ ﺑﺬﻛﺮ ﻭﻻﺩﺗﻪ ﻓﻠﻤﻦ ﻳﻘﺎﻡ ﻓﻴﻨﺒﻐﻲ ﺗﺎﻛﺪ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺑﻞ ﺍﻓﱴ‬
‫ﺍﳌﻮﻟﻮﻱ ﺍﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺍﻟﻌﻤﺎﺩﻱ ﺍﳊﻨﻔﻲ ﺑﻜﻔﺮ ﻣﻦ ﺗﺮﻛﻪ ﺣﲔ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻻﺷﻌﺎﺭﻩ ﺑﻀﺪ‬
‫ﺫﻟﻚ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺟﻌﻔﺮ ﺍﻟﱪﺯﳒﻲ ﺍﳌﺪﱐ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﳌﻮﻟﺪ ﻭﻗﺪ ﺍﺳﺘﺤﺴﻦ‬
‫ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻣﻮﻟﺪﻩ ﺍﻟﺸﺮﻳﻒ ﺍﺋﻤﺔ ﺫﻭﻭ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺮﻭﻳﺔ ﻓﻄﻮﰉ ﳌﻦ ﻛﺎﻥ ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻏﺎﻳﺔ ﻣﺮﺍﻣﻪ ﻭﻣﺮﻣﺎﻩ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺑﻦ ﺍﲪﺪ ﺍﻻﻫﺪﻝ ﰲ ﺍﺟﻮﺑﺘﻪ‬
‫ﺑﻌﺪ ﻧﻘﻞ ﻗﻮﻝ ﺍﻟﱪﺯﳒﻲ ﻭﻋﻠﻰ ﺫﻟﻚ ﻛﺎﻓﺔ ﺍﻫﻞ ﺍﳊﺮﻣﲔ ﻋﻠﻤﺎﺀﻫﻢ ﻭﻋﻮﺍﻣﻬﻢ ﻭﻓﻴﻪ ﻣﻦ‬
‫ﺍﻟﺘﻌﻈﻴﻢ ﻟﻠﺠﺎﻧﺐ ﺍﻟﻜﺮﱘ ﲟﺎ ﻻ ﳜﻔﻰ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﳊﻠﱯ ﰲ ﺳﲑﺗﻪ ﺍﻧﻪ ﺟﺮﺕ ﻋﺎﺩﺓ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺫﺍ‬
‫ﲰﻌﻮﺍ ﺑﺬﻛﺮ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻣﻮﻥ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺑﺪﻋﺔ ﻻ ﺍﺻﻞ ﳍﺎ ﻟﻜﻦ ﻫﻲ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻻﻧﻪ ﻟﻴﺲ ﻛﻞ ﺑﺪﻋﺔ‬
‫ﻣﺬﻣﻮﻣﺔ ﻭﻗﺪ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﺟﺘﻤﺎﻉ ﻟﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‬
‫ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻥ ﺍﻟﺒﺪﻋﺔ ﺗﻌﺘﺮﻳﻬﺎ ﺍﻻﺣﻜﺎﻡ‬
‫ﺍﳋﻤﺴﺔ ﻭﺫﻛﺮ ﻣﻦ ﺍﻣﺜﻠﺔ ﻛﻞ ﻣﺎ ﻳﻄﻮﻝ ﺫﻛﺮﻩ ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫)ﺍﻳّﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻻﻣﻮﺭ ﻓﺎﻥ ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ( ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻣﻦ‬
‫ﺍﺣﺪﺙ ﰲ ﺍﻣﺮﻧﺎ( ﺍﻯ ﺷﺮﻋﻨﺎ )ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭ ّﺩ( ﻻﻥ ﻫﺬﺍ ﻋﺎﻡ ﺍﺭﻳﺪ ﺑﻪ ﺧﺎﺹ ﻓﻘﺪ‬
‫ﻗﺎﻝ ﺍﻣﺎﻣﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻣﺎ ﺍﺣﺪﺙ ﻭﺧﺎﻟﻒ ﻛﺘﺎﺑﺎ ﺍﻭ ﺳﻨﺔ ﺍﻭ ﺍﲨﺎﻋﺎ ﺍﻭ ﺍﺛﺮﺍ‬
‫ﻓﻬﻮ ﻣﻦ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻀﺎﻟﺔ ﻭﻣﺎ ﺍﺣﺪﺙ ﻣﻦ ﺍﳋﲑ ﻭﱂ ﳜﺎﻟﻒ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻓﻬﻮ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‬

‫ ‪- ٨١‬‬‫ﺍﶈﻤﻮﺩﺓ ﻭﻗﺪ ﻭﺟﺪ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﲰﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﺎﱂ ﺍﻻﻣﺔ ﻭﻣﻘﺘﺪﻯ‬
‫ﺍﻻﺋﻤﺔ ﺩﻳﻨﺎ ﻭﻭﺭﻋﺎ ﺍﻻﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻭﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﻣﺸﺎﺋﺦ ﺍﻻﺳﻼﻡ ﰲ‬
‫ﻋﺼﺮﻩ ﻓﻘﺪ ﺣﻜﻲ ﺍﻥ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﺍﺟﺘﻤﻊ ﻋﻨﺪﻩ ﲨﻊ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﻓﺎﻧﺸﺪ‬
‫ﻗﻮﻝ ﺍﻟﺼﺮﺻﺮﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﺪﺣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻗﻠﻴﻞ ﳌﺪﺡ ﺍﳌﺼﻄﻔﻰ ﺍﳋﻂ ﺑﺎﻟﺬﻫﺐ * ﻋﻠﻰ ﻭﺭﻕ ﻣﻦ ﺧﻂ ﺍﺣﺴﻦ ﻣﻦ ﻛﺘﺐ‬
‫ﻭﺍﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻋﻪ * ﻗﻴﺎﻣﺎ ﺻﻔﻮﻓﺎ ﺍﻭ ﺟﺜﻴﺎ ﻋﻠﻰ ﺍﻟﺮﻛﺐ‬
‫ﻓﻌﻨﺪ ﺫﻟﻚ ﻗﺎﻡ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﻭﲨﻴﻊ ﻣﻦ ﺑﺎﺠﻤﻟﻠﺲ ﻓﺤﺼﻞ ﺃﻧﺲ ﻛﺜﲑ ﺑﺬﻟﻚ‬
‫ﺍﺠﻤﻟﻠﺲ ﻭﻳﻜﻔﻲ ﺫﻟﻚ ﰲ ﺍﻻﻗﺘﺪﺍﺀ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﳒﻮﻡ‬
‫ﺍﻻﻫﺘﺪﺍﺀ ﻭﺍﻣﺎ ﻗﻮﻝ ﺍﻟﻮﻫﺎﰊ ﺍﻟﺒﻌﻴﺪ ﺍﻟﻌﻨﻴﺪ )ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻛﻤﺎ ﻫﻮ ﻣﻌﻤﻮﻝ ﺳﻔﻬﺎﺀ ﺍﻟﺰﻣﺎﻥ( ﻓﺎﻗﻮﻝ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻮﻫﺎﰊ ﺍﻟﺴﻔﻴﻪ ﺍﻥ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺻﺮﺣﻮﺍ ﺑﺎﻥ ﺍﻟﻘﻴﺎﻡ ﻗﺪ ﺍﺳﺘﺤﺒﻪ ﺍﺋﻤﺔ ﺍﻟﺪﻳﻦ ﺍﻻﺳﻼﻣﻲ ﻭﺟﺮﻯ ﺑﺬﻟﻚ ﺍﻟﺘﻮﺍﺭﺙ ﻭﺍﻟﺘﻌﺎﺭﻑ‬
‫ﻣﻦ ﺍﻫﻞ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﻭﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺍﻟﺮﻭﻡ ﻭﺍﳍﻨﺪ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ‬
‫ﻭﺍﺳﺘﺤﺴﻨﻪ ﻋﻠﻤﺎﺅﻫﻢ ﻭﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﺘﻮﺍﺭﺙ ﺍﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﻠﺤﺎﺀ ﻭﱂ ﳜﺎﻟﻒ ﻗﻮﺍﻋﺪ‬
‫ﺍﻟﺸﺮﻉ ﻓﻬﻮ ﻳﺪﻝ ﺍﻻﺑﺎﺣﺔ ﻭﺍﻟﻨﺪﺏ ﻓﻘﺪ ﺭﻭﻱ )ﻣﺎ ﺭﺁﻩ ﺍﳌﺆﻣﻨﻮﻥ ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ‬
‫ﺣﺴﻦ( ﻭﺭﻭﻯ ﺍﻟﺪﺍﺭﻣﻲ ﰲ ﺳﻨﻨﻪ ﺍﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺌﻞ ﻋﻦ ﺍﻣﺮ ﳏﺪﺙ‬

‫ﻟﻴﺲ ﰲ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ ﻓﻘﺎﻝ )ﻳﻨﻈﺮ ﻓﻴﻪ ﺍﻟﻌﺎﺑﺪﻭﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ( ﺭﻭﺍﻩ ﻋﻦ ﺍﰊ ﺳﻠﻤﺔ‬
‫ﻣﺮﻓﻮﻋﺎ ﻓﺎﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻫﻞ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﺍﻭ ﻣﻦ ﺍﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻓﻠﻪ ﻣﺰﻳﺔ ﻻﻥ ﺍﺗﻔﺎﻕ‬
‫ﺍﻫﻞ ﺍﳊﺮﻣﲔ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻻﲨﺎﻉ ﻭﺍﺗﻔﺎﻕ ﺍﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﻣﻦ ﺍﻻﲨﺎﻉ‬
‫ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻻﺻﻮﻟﻴﻮﻥ ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻣﻮﺭ ﻓﻘﺎﻝ ﰲ ﺍﻟﺪﺭ‬
‫ﺍﳌﺨﺘﺎﺭ ﰲ ﺗﻜﺒﲑ ﺍﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻻ ﺑﺄﺱ ﺑﻪ ﻋﻘﻴﺐ ﺻﻼﺓ ﺍﻟﻌﻴﺪ ﻻﻥ ﺍﳌﺴﻠﻤﲔ ﺗﻮﺍﺭﺛﻮﻩ‬
‫ﻓﻮﺟﺐ ﺍﺗﺒﺎﻋﻪ ﻭﻋﻠﻴﻪ ﺍﻟﺒﻠﺨﻴﻮﻥ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﻄﺤﻄﺎﻭﻱ ﰲ ﺷﺮﺣﻪ ﻗﻮﻟﻪ ﻻﻥ ﺍﳌﺴﻠﻤﲔ‬
‫ﺗﻮﺍﺭﺛﻮﻩ ﺍﻱ ﻭﱂ ﻳﻜﻦ ﰲ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻻ ﻛﺎﻧﺖ ﺳﻨﺔ ﺍﻧﺘﻬﻰ ﻭﺍﻣﺎ ﻣﺎ ﺍﺳﺘﺪﻝ ﺑﻪ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺗﻮﺍﺭﺙ ﺍﻫﻞ ﺍﳊﺮﻣﲔ ﻓﻘﻂ ﻓﻘﺎﻝ ﰲ ﺍﳍﺪﺍﻳﺔ ﰲ ﺍﺫﺍﻥ ﺍﻟﻔﺠﺮ ﳚﻮﺯ ﻟﻠﻔﺠﺮ ﻣﻦ‬

‫ ‪- ٨٢‬‬‫ﺍﻟﻨﺼﻒ ﺍﻻﺧﲑ ﻣﻦ ﺍﻟﻠﻴﻞ ﻟﺘﻮﺍﺭﺙ ﺍﻫﻞ ﺍﳊﺮﻣﲔ ﺍﻧﺘﻬﻰ ﻭﻣﺎ ﻳﻘﺎﻝ ﺍﻥ ﺍﻫﻞ ﺍﳊﺮﻣﲔ ﻗﺪ‬
‫ﺗﻌﺎﺭﻓﻮﺍ ﻋﻠﻰ ﺍﳌﻨﻜﺮﺍﺕ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﺣﺠﺔ ﻓﻬﻮ ﻣﺪﻓﻮﻉ ﺑﺎﻥ ﺑﻌﺾ ﺍﳌﻨﻜﺮﺍﺕ ﺍﳕﺎ‬
‫ﺗﻌﻮﺭﻑ ﰲ ﺍﻻﺭﺫﺍﻝ ﻭﺍﻻﺟﻼﻑ ﻭﻻ ﻋﱪﺓ ﻬﺑﻢ ﻭﺍﳕﺎ ﺍﻟﻌﱪﺓ ﺑﺎﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻠﺤﺎﺀ ﻭﻫﻢ ﰲ‬
‫ﻏﺎﻳﺔ ﻣﻦ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻗﺪ ﺍﺳﺘﺴﺤﻨﻪ ﻋﻠﻤﺎﺀ ﺍﳊﺮﻣﲔ ﻭﻏﲑﳘﺎ ﻓﻴﻜﻮﻥ‬
‫ﺣﺴﻨﺎ ﻣﺴﺘﺤﺴﻨﺎ ﻓﻈﻬﺮ ﺑﺬﻟﻚ ﺍﻥ ﺍﻟﻮﻫﺎﰊ ﺍﳌﻨﻜﺮ ﻟﻠﻘﻴﺎﻡ ﻓﻬﻮ ﺍﻟﺴﻔﻴﻪ ﺍﻟﺬﻱ ﻻ ﻋﻘﻞ ﻟﻪ ﰲ‬
‫ﻓﻬﻢ ﻣﺪﺍﺭﻙ ﺍﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﺑﻞ ﻫﻮ ﺍﻣﺎﻡ ﺍﻟﺴﻔﻬﺎﺀ ﰲ ﺯﻣﺎﻧﻪ ﻭﻗﻮﻝ ﺍﻟﻮﻫﺎﰊ ﰲ ﻏﺎﻳﺔ ﻣﻦ‬
‫ﺍﻟﺸﻨﺎﻋﺔ ﻭﺍﻟﻔﻈﺎﻋﺔ ﻭﺳﻮﺀ ﺍﻻﺩﺏ ﰲ ﺷﺄﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﺍﺠﻤﻟﻮﺯﻳﻦ ﻟﻠﻤﻮﻟﺪ ﻭﺍﻟﻘﻴﺎﻡ‬
‫ﺐ ﻏﻠﻴﻆ ﰲ ﺷﺄﻥ ﺍﻟﻜﱪﺍﺀ‬
‫ﻭﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻔﺎﻋﻠﲔ ﻟﻼﻣﺮﻳﻦ ﺍﻟﺸﺮﻳﻔﲔ ﺍﳌﻮﻟﺪ ﻭﺍﻟﻘﻴﺎﻡ ﻭﺳ ّ‬
‫ﺍﻟﻌﻈﻤﺎﺀ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﺮﻣﲔ ﺍﻟﺸﺮﻳﻔﲔ ﻭﻏﲑﳘﺎ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻓﻬﺬﺍ ﻣﺸﻌﺮ ﺑﺒﻐﺾ‬
‫ﺍﻟﻮﻫﺎﰊ ﻟﻌﻠﻤﺎﺀ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺳﻴﻤﺎ ﻋﻠﻤﺎﺀ ﺍﳊﺮﻣﲔ ﺍﻟﻜﺮﳝﲔ ﻓﻴﺼﺢ ﺍﻥ ﻳﻘﺎﻝ ﰲ‬
‫ﺣﻖ ﺍﻟﻮﻫﺎﰊ ﺍﳌﺬﻛﻮﺭ ﺍﻧﻪ ﻓﺎﺳﻖ ﻭﺿﺎﻝ ﻭﻣﻀﻞ ﳊﺪﻳﺚ )ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻓﺴﻮﻕ(‬

‫ﻭﻟﺘﺤﺮﳝﻪ ﻣﺎ ﻫﻮ ﻣﺒﺎﺡ ﻭﻣﻨﺪﻭﺏ ﻭﺍﻣﺎ ﻗﻮﻟﻪ ﰲ ﺍﻟﻌﺎﻣﺔ ﻣﻨﻬﻢ ﻳﺮﻭﻧﻪ ﻭﺍﺟﺒﺎ ﻭﻳﻠﻮﻣﻮﻥ ﺗﺎﺭﻛﻪ‬
‫ﻭﻣﺎ ﻫﺬﺍ ﺷﺄﻧﻪ ﻳﻜﻮﻥ ﻣﻨﻜﺮﺍ ﻭﺑﺪﻋﺔ ﺳﻴﺌﺔ ﻓﺒﺎﻃﻞ ﺍﻣﺎ ﺍﻭﻻ ﻓﺎﻥ ﺍﺣﺪﺍ ﻣﻦ ﺍﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻋﻮﺍﻣﻬﻢ ﻭﺧﻮﺍﺻﻬﻢ ﻻ ﻳﺮﺍﻩ ﻭﺍﺟﺒﺎ ﺍﺻﻼ ﻭﺍﻥ ﺑﻌﺾ ﺍﻟﻈﻦ ﺍﰒ ﻭﺍﻣﺎ ﻟﻮﻣﻬﻢ ﻋﻠﻰ ﺗﺎﺭﻛﻪ‬
‫ﻓﻠﻜﻮﻥ ﺗﺮﻙ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺷﻌﺎﺭ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﻻ ﺗﺮﻯ ﺍﻥ ﺍﻟﻌﻤﺎﻣﺔ ﺍﻟﺴﻮﺩﺍﺀ ﰲ ﻗﻄﺮ ﺍﻟﻌﺮﺏ‬
‫ﺷﻌﺎﺭ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﻄﺮﺑﻮﺵ ﺍﻻﺯﺭﻕ ﺷﻌﺎﺭ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻻﺻﻔﺮ ﺷﻌﺎﺭ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻠﻮ ﻟﺒﺴﻬﺎ‬
‫ﺍﺣﺪ ﻟﻜﺎﻥ ﻣﻼﻣﺎ ﻟﻜﻮﻧﻪ ﺗﺰﻳﺎ ﺑﺰﻳﻬﻢ ﻋﻠﻰ ﺍﻥ ﻣﻦ ﻗﺎﻝ ﻳﻠﺰﻡ ﳐﺎﻟﻔﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻛﻤﺎ ﻳﻠﺰﻡ‬
‫ﳐﺎﻟﻔﺔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻭ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﺭﺍﺩ ﺍﳌﺒﺎﻟﻐﺔ ﻓﺎﻱ ﺷﻨﺎﻋﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﺲ ﺳﺪ‬
‫ﺍﻟﺬﺭﺍﺋﻊ ﻻﺯﻣﺎ ﻭﺍﺗﻘﺎﺀ ﻣﻮﺍﺿﻊ ﺍﻟﻔﻬﻢ ﻣﺄﻣﻮﺭﺍ ﺑﻪ ﻓﺎﻓﻬﻢ‪.‬‬
‫ﻭﺛﺎﻧﻴﺎ ﺍﻥ ﺍﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻗﺪ ﺻﺮﺣﻮﺍ ﰲ ﻛﺘﺒﻬﻢ ﻭﺭﺳﺎﺋﻠﻬﻢ‬
‫ﻭﻓﺘﺎﻭﺍﻫﻢ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺍﳌﻨﻴﻒ ﺍﻣﺮ ﻣﺴﺘﺤﺴﻦ ﳏﺒﻮﺏ‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻣﺴﺘﺤﺐ ﻣﻨﺪﻭﺏ ﻭﺯﺍﺩ ﺑﻌﻀﻬﻢ ﺑﻞ ﺍﻛﺪ ﻭﻟﻼﻛﺜﺮ ﺣﻜﻢ ﺍﻟﻜﻞ ﻭﺍﻣﺎ ﻣﺎ‬
‫ﺫﻛﺮ ﻋﻦ ﺑﻌﻀﻬﻢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻮﺟﻮﺏ ﻓﻬﻮ ﻗﻮﻝ ﺷﺎﺫ ﻭﺍﻟﺸﺎﺫ ﻛﺎﳌﻌﺪﻭﻡ ﻭﻣﻊ ﺫﻟﻚ ﳝﻜﻦ‬

‫ ‪- ٨٣‬‬‫ﺗﺄﻭﻳﻠﻪ ﺑﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺍﻟﻮﺟﻮﺏ ﺍﻟﻌﺮﰲ ﺍﻯ ﺍﻟﻠﺰﻭﻡ ﺍﻟﻀﺮﻭﺭﻱ ﲟﻌﲎ ﺍﳌﺴﺘﺤﺐ ﺍﳌﺆﻛﺪ ﻻ‬
‫ﺍﻟﻮﺟﻮﺏ ﺍﻟﺸﺮﻋﻲ ﺍﳌﺼﻄﻠﺢ ﺍﻻﺻﻮﱄ ﻓﻈﻬﺮ ﺍﻥ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺍﻟﻘﻴﺎﻡ ﺑﺎﳌﻌﲎ ﺍﳌﺬﻛﻮﺭ‬
‫ﻟﻴﺲ ﲝﺮﺍﻡ ﻭﺍﻟﻘﺎﺋﻞ ﺑﻪ ﻏﲑ ﻓﺎﺳﻖ ﻭﻻ ﻫﻮ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻭﺍﻧﻪ ﻣﺎ ﺟﻌﻞ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺟﺒﺎ ﻭﺍﻳﻀﺎ ﻫﻮ ﻣﺎ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻉ ﺍﺻﻼ‪.‬‬
‫ﺸﺎ ِﻗ ِﻖ ﺍﻟ ﱠﺮ ُﺳﻮ ﹶﻝ‬
‫ﻭﺍﻣﺎ ﺫﻛﺮ ﺍﻟﻮﻫﺎﰊ ﺍﳌﺨﺬﻭﻝ ﺍﻵﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) َﻭ َﻣ ْﻦ ُﻳ َ‬

‫* ﺍﻟﻨﺴﺎﺀ‪ (١١٥ :‬ﻓﺎﻗﻮﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻲ ﺣﺠﺔ ﻟﻨﺎ ﻣﻌﺎﺷﺮ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‬
‫ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ ﺑﻔﻀﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﺑﺸﻔﺎﻋﺔ ﺣﺒﻴﺒﻪ ﺍﻻﻛﺮﻡ ﺍﻻﻋﻠﻰ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﺠﻤﻟﻮﺯﻭﻥ ﺑﻌﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻭﺿﻌﻪ ﺍﳌﻨﻴﻒ ﻻ ﻛﻤﺎ ﺯﻋﻢ ﻫﺬﺍ‬
‫ﺍﳍﻨﺪﻱ ﺍﻟﻮﻫﺎﰊ ﺍﳌﺨﺬﻭﻝ ﺍﻟﮕﻨﮕﻮﻫﻲ ﺑﺰﻋﻤﻪ ﺍﻟﻔﺎﺳﺪ ﺍﻟﺒﺎﻃﻞ ﻭﺭﺃﻳﻪ ﺍﻟﻜﺎﺳﺪ ﺍﻟﻌﺎﻃﻞ‬
‫ﻓﻨﺤﻦ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻧﻌﻈﻢ ﻭﻧﻮﻗﺮ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺗﺴﻠﻴﻤﺎ ﲜﻤﻴﻊ ﺍﻧﻮﺍﻉ ﺍﻟﺘﻮﻗﲑ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻜﺮﱘ ﻛﻤﺎ ﺍﻣﺮﻧﺎ ﺍﷲ ﺍﳊﻤﻴﺪ ﰲ‬
‫ﷲ َﻭ َﺭ ُﺳﻮِﻟ ِﻪ َﻭُﺗ َﻌ ِّﺰ ُﺭﻭ ُﻩ َﻭُﺗ َﻮ ِّﻗ ُﺮﻭ ُﻩ * ﺍﻟﻔﺘﺢ‪(٩ :‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﺠﻤﻟﻴﺪ ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ِﻟُﺘ ْﺆ ِﻣُﻨﻮﺍ ِﺑﺎ ِ‬

‫ﻭﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻋﻨﺪ ﺫﻛﺮ ﻭﺿﻌﻪ ﺍﳌﻨﻴﻒ ﻓﺮﺩ ﻣﻦ ﺍﻓﺮﺍﺩ ﺍﻟﺘﻌﻈﻴﻢ ﻻﻧﻪ ﻻ ﻳﻘﺼﺪ‬
‫ﺑﻪ ﺍﻻ ﺍﻟﺘﻌﻈﻴﻢ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﻋﻤﻮﻡ ﺍﻣﺮ ﺍﻟﺘﻌﻈﻴﻢ‪.‬‬
‫ﻭﺍﻣﺎ ﺍﻟﻔﺮﻗﺔ ﺍﳌﺨﺬﻭﻟﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺍﶈﺮﻭﻣﺔ ﻣﻦ ﳏﺒﺔ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺍﳌﻨﻜﺮﻭﻥ‬
‫ﺑﻔﻀﺎﺋﻞ ﺷﻔﻴﻊ ﺍﳌﺬﻧﺒﲔ ﺍﳌﺎﻧﻌﻮﻥ ﺗﻌﻈﻴﻢ ﺣﺒﻴﺐ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺍﺻﺤﺎﺑﻪ ﺍﲨﻌﲔ ﻻ ﺳﻴﻤﺎ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳍﻨﺪﻳﺔ ﺍﻟﺮﺷﻴﺪﻳﺔ ﻓﻬﻢ ﻣﻦ ﺍﻟﺬﻳﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﺣﺠﺔ ﻋﻠﻴﻬﻢ ﻭﻭﻋﻴﺪ ﳍﻢ ﻻﻬﻧﻢ ﻳﺸﺎﻗﹼﻮﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺑﻌﺾ ﻓﻀﺎﺋﻠﻪ‬
‫ﻭﺗﻌﻈﻴﻤﻪ ﻭﻳﺘﺒﻌﻮﻥ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﺑﻌﺪ ﺗﺒﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺮﺍﻡ ﻭﺍﺋﻤﺔ ﺍﻻﻋﻼﻡ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ‬
‫ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﺍﳌﺬﻛﻮﺭ ﺍﻣﺮ ﻣﺴﺘﺤﺴﻦ ﳏﺒﻮﺏ ﻭﻓﻌﻞ ﻣﺴﺘﺤﺐ ﻣﻨﺪﻭﺏ ﻓﻤﻦ ﺣﺮﻡ ﺍﻟﻘﻴﺎﻡ‬
‫ﻭﻓﺴّﻖ ﻓﺎﻋﻠﻪ ﻭﺷﺒﻪ ﺑﻔﻌﻞ ﺍﻟﻜﻔﺮﺓ ﳎﻮﺱ ﺍﳍﻨﺪ ﲟﻌﺒﻮﺩﻫﻢ )ﻛﻨﻬﻴﺎ( ﻓﻬﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻳﺮﺟﻊ ﺍﻟﻴﻪ‬
‫ﻭﺻﺎﺭ ﺣﺎﻝ ﺍﻟﮕﻨﮕﻮﻫﻲ ﻭﻣﻦ ﺗﺒﻌﻪ ﻛﻤﻦ ﺣﻔﺮ ﺑﺌﺮﺍ ﻻﺧﻴﻪ ﺍﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻣﻦ ﺷﺮ‬
‫ﺍﻟﻜﻔﺎﺭ ﻭﻣﻦ ﻏﻀﺐ ﺍﳉﺒﺎﺭ ﻭﺍﻟﻌﺰﺓ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ ‪- ٨٤‬‬‫ﻭﺍﻣﺎ ﺍﺳﺘﺪﻻﻝ ﺍﻟﻮﻫﺎﰊ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻭﺷﺮﺣﻪ ﻣﻦ ﻋﻠﻲ‬
‫ﺍﻟﻘﺎﺭﻱ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺭﻭﺍﻳﺔ ﻋﺎﳌﮕﲑﻳﺔ ﻓﺎﻗﻮﻝ ﻗﺪ ﻳﻈﻬﺮ ﻣﻦ ﺍﻛﺜﺮ ﺍﻻﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺼﺤﺎﺡ ﻭﺁﺛﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﻭﺍﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺸﺎﺋﺦ ﺭﲪﻬﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻥ ﺍﳌﻼﺯﻣﺔ ﻭﺍﶈﺎﻓﻈﺔ ﻭﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﺍﻻﻋﻤﺎﻝ ﺍﳊﺴﻨﺔ ﻣﻦ ﺍﻻﻭﺭﺍﺩ ﻭﺍﻟﻮﻇﺎﺋﻒ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﻭﺍﻻﺫﻛﺎﺭ ﻭﺍﻻﺩﻋﻴﺔ ﺍﳌﺄﺛﻮﺭﺓ ﻣﺴﺘﺤﺴﻦ ﻣﻄﻠﻮﺏ ﻭﺗﺮﻛﻬﺎ ﻏﲑ ﳏﺒﻮﺏ ﻭﺍﻟﻘﻴﺎﻡ‬
‫ﻓﺮﺩ ﻣﻦ ﺍﻓﺮﺍﺩ ﺍﻻﻋﻤﺎﻝ ﺍﳌﺴﺘﺤﺴﻨﺔ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﺧﻴﺎﺭ ﻓﺘﻜﻮﻥ ﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻴﻪ ﻏﲑ‬
‫ﻣﻜﺮﻭﻫﺔ ﺳﻴّﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻻﻥ ﺗﺮﻛﻪ ﺻﺎﺭ ﺷﻌﺎﺭ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻫﺬﺍ ﻭﺍﻥ ﺷﺌﺖ ﺍﻟﺘﻔﺼﻴﻞ‬
‫ﻭﺑﻴﺎﻥ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻟﻨﻘﻮﻝ ﻓﺎﻗﻮﻝ ﺍﻧﻪ ﺟﺎﺀ ﰲ ﻣﺴﻨﺪ ﺍﻻﻣﺎﻡ ﺍﲪﺪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻥ ﺍﻟﻨﱮ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﹼﻢ ﺍﺑﻨﺘﻪ ﻓﺎﻃﻤﺔ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ﳌﺎ ﺟﺎﺀﺕ ﺗﺴﺄﻟﻪ ﺍﳋﺎﺩﻡ ﺍﻥ‬
‫ﺗﺴﺒﺤﲔ ﺍﷲ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﺛﻼﺛﺎ ﻭﺛﻼﺛﲔ ﻭﲢﻤﺪﻳﻪ ﺛﻼﺛﺎ ﻭﺛﻼﺛﲔ ﻭﺗﻜﱪﻳﻪ ﺛﻼﺛﺎ ﻭﺛﻼﺛﲔ ﻛﺬﺍ‬
‫ﰲ ﺳﻔﺮ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻠﻤﺠﺪ ﻓﲑﻭﺯﺁﺑﺎﺩﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻖ ﺍﶈﺪﺙ‬
‫ﺍﻟﺪﻫﻠﻮﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺷﺮﺣﻪ ﻟﻠﻜﺘﺎﺏ ﺍﳌﺬﻛﻮﺭ ﲢﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻧﻪ ﺟﺎﺀ ﰲ‬
‫ﺭﻭﺍﻳﺔ ﺍﻟﺼﺤﻴﺤﲔ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﹼﻢ ﻫﺬﻩ ﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﻟﻌﻠﻲ ﻭﻓﺎﻃﻤﺔ‬
‫ﻛﻠﻴﻬﻤﺎ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻭﻗﺪ ﻭﺭﺩ ﺍﻥ ﻋﻠﻴﺎ ﻭﻓﺎﻃﻤﺔ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻣﺎ‬
‫ﺗﺮﻛﺎ ﻫﺬﻩ ﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﺍﺻﻼ ﺑﻌﺪ ﻣﺎ ﻋﻠﻤﻬﻤﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ‬
‫ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﺍﻟﺸﺮﻳﻒ ﻣﺎ ﻓﺎﺗﺘﲏ ﻫﺬﻩ ﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﺑﻌﺪ ﻣﺎ ﻋﻠﻤﻨﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﻟﻴﻠﺔ ﺍﻟﺼﻔﲔ ﺗﺬﻛﺮﺕ ﻬﺑﺎ ﰲ ﺁﺧﺮ ﺍﻟﻠﻴﻠﺔ ﻓﻘﺮﺃﻬﺗﺎ ﺍﻧﺘﻬﻰ‬
‫ﻣﺘﺮﲨﺎ ﻻﻥ ﺍﺻﻞ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﳉﺰﺭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬
‫)ﺍﳊﺼﻦ ﺍﳊﺼﲔ( ﰲ ﺁﺩﺍﺏ ﺍﻟﺬﻛﺮ ﻭﻳﻨﺒﻐﻲ ﳌﻦ ﻟﻪ ﻭﺭﺩ ﰲ ﻭﻗﺖ ﻣﻦ ﻟﻴﻞ ﺍﻭ ﻬﻧﺎﺭ ﺍﻭ‬
‫ﻋﻘﻴﺐ ﺻﻼﺓ ﺍﻭ ﻏﲑ ﺫﻟﻚ ﻓﻔﺎﺗﻪ ﺍﻥ ﻳﺘﺪﺍﺭﻛﻪ ﻭﻳﺄﰐ ﺑﻪ ﺍﺫﺍ ﺍﻣﻜﻨﻪ ﻭﻻ ﻳﻬﻤﻠﻪ ﻟﻴﻌﺘﺎﺩ‬
‫ﺍﳌﻼﺯﻣﺔ ﻋﻠﻴﻪ ﻭﻻ ﻳﺘﺴﺎﻫﻞ ﰲ ﻗﻀﺎﺋﻪ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺳﻴﺪ ﺍﻻﻭﻟﻴﺎﺀ ﺍﻟﺸﻴﺦ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﰲ‬
‫ﻛﺘﺎﺑﻪ )ﻏﻨﻴﺔ ﺍﻟﻄﺎﻟﺒﲔ( ﻭﰲ ﺍﳋﱪ )ﺍﺣﺐ ﺍﻻﻋﻤﺎﻝ ﺍﺩﻭﻣﻬﺎ ﻭﺍﻥ ﻗﻞ( ﺍﻧﺘﻬﻰ ﻭﰲ ﺻﺤﻴﺢ‬

‫ ‪- ٨٥‬‬‫ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﺍﻬﻧﺎ ﻗﺎﻟﺖ ﻛﺎﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻻ ﻳﺪﻉ ﺍﺭﺑﻌﺎ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﺍﻧﺘﻬﻰ ﻭﻣﻌﲎ ﻻ ﻳﺪﻉ ﻻ ﻳﺘﺮﻙ ﻭﻗﺎﻝ ﺍﳊﻠﱯ ﺭﲪﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﳌﻨﻴﺔ ﺍﳌﺼﻠﻲ ﻭﺍﺳﺘﺤﺐ ﻛﺜﲑ ﻣﻦ ﺍﺻﺤﺎﺑﻨﺎ ﺍﻻﺭﺑﻊ ﺑﻌﺪ ﺍﻟﻈﻬﺮ ﳌﺎ‬
‫ﻋﻦ ﺍﻡ ﺳﻠﻤﺔ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻝ ﻣﻦ ﺣﺎﻓﻆ ﻋﻠﻰ ﺍﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﻭﺍﺭﺑﻊ ﺑﻌﺪﻫﺎ ﺣﺮﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‬
‫ﺭﻭﺍﻩ ﺍﳋﻤﺴﺔ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ ﺍﻧﺘﻬﻰ ﻭﰲ ﺍﻟﺘﻌﻠﻴﻖ ﺍﺠﻤﻟﻠﻲ ﺷﺮﺡ ﻣﻨﻴﺔ‬
‫ﺍﳌﺼﻠﻲ ﳌﻮﻻﻧﺎ ﻭﺻﻲ ﺍﲪﺪ ﺍﶈﺪﺙ ﺍﳍﻨﺪﻱ ﺩﺍﻡ ﻓﻀﻠﻪ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺬﻛﻮﺭﺓ ﻋﻦ‬
‫ﺍﳊﻠﱯ ﻗﺎﻝ ﰲ ﺍﻟﱪﻫﺎﻥ ﰒ ﻗﻴﻞ ﺍﻬﻧﺎ ﻏﲑ ﺍﻟﺮﺍﺗﺒﺔ ﻭﻗﻴﻞ ﻣﻌﻬﺎ ﺍﻧﺘﻬﻰ ﺍﻗﻮﻝ ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ‬
‫ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺍﳌﻮﺍﻇﺒﺔ ﻭﺍﳌﻼﺯﻣﺔ ﻭﺍﳌﺪﺍﻭﻣﺔ ﻭﺍﶈﺎﻓﻈﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺮﻙ ﻋﻠﻰ ﺍﻻﻣﻮﺭ ﺍﳌﺴﻨﻮﻧﺔ‬
‫ﻭﺍﳌﺴﺘﺤﺒﺔ ﺍﳌﺴﺘﺤﺴﻨﺔ ﻭﺍﻣﺎ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﻮﻫﺎﰊ ﻓﻈﺎﻫﺮﻫﺎ ﺗﺪﻝ ﻋﻠﻰ ﺧﻼﻑ‬
‫ﺫﻟﻚ ﻓﻠﺰﻡ ﻋﻠﻴﻨﺎ ﺗﻄﺒﻴﻖ ﺑﻴﻨﻬﻤﺎ ﻓﺎﻗﻮﻝ ﻗﺎﻝ ﰲ )ﻣﻨﻴﺔ ﺍﳌﺼﻠﻲ( ﻓﺎﺫﺍ ﲤﺖ ﺻﻼﺓ ﺍﻻﻣﺎﻡ ﻓﻬﻮ‬
‫ﳐﲑ ﺍﻥ ﺷﺎﺀ ﺍﳓﺮﻑ ﻋﻦ ﳝﻴﻨﻪ ﻭﺍﻥ ﺷﺎﺀ ﺍﳓﺮﻑ ﻋﻦ ﻳﺴﺎﺭﻩ ﻭﺍﻥ ﺷﺎﺀ ﺫﻫﺐ ﺍﱃ ﺣﻮﺍﺋﺠﻪ‬
‫ﻭﺍﻥ ﺷﺎﺀ ﺍﺳﺘﻘﺒﻞ ﺍﻟﻨﺎﺱ ﺑﻮﺟﻬﻪ ﺍﻧﺘﻬﻰ ﻭﰲ ﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻭﰲ ﺣﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻦ ﺍﻧﺲ‬
‫ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺍﻧﻪ ﻗﺎﻝ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻨﺼﺮﻑ ﻋﻦ ﳝﻴﻨﻪ‬

‫ﻭﻣﺎ ﰲ ﺣﺪﻳﺚ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﻫﺎ ﻋﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ )ﻻ‬

‫ﳚﻌﻞ ﺍﺣﺪﻛﻢ( ﺍﱁ ﻻ ﻳﻌﺎﺭﺽ ﺣﺪﻳﺚ ﺍﻧﺲ ﻻﻥ ﻓﻌﻠﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺬﻟﻚ‬
‫ﺗﻌﻠﻴﻢ ﻟﻠﺠﻮﺍﺯ ﻣﻊ ﳏﺒﺘﻪ ﻟﻠﺘﻴﺎﻣﻦ ﻭﺍﻋﺘﻴﺎﺩﻩ ﺑﻪ ﻭﻫﻮ ﺍﻱ ﺍﳉﻮﺍﺯ ﻣﺮﺍﺩ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﺎﻧﻪ ﺍﳕﺎ‬
‫ﻬﻧﻰ ﻣﻦ ﺍﻥ ﻳﺮﻯ ﺍﻻﻧﺼﺮﺍﻑ ﻋﻦ ﺍﻟﻴﻤﲔ ﺣﻘﺎ ﻻ ﳚﻮﺯ ﻏﲑﻩ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﻣﻮﻻﻧﺎ ﻭﺻﻲ‬
‫ﺍﲪﺪ ﰲ ﺷﺮﺣﻪ ﺍﳌﺬﻛﻮﺭ ﺑﻌﺪ ﺫﻛﺮ ﺍﳊﺪﻳﺜﲔ ﺣﺪﻳﺚ ﺍﻧﺲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻨﻬﻤﺎ ﻧﺎﻗﻼ ﻋﻦ ﺍﳊﻠﻴﺔ ﺍﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ﺑﻴﻨﻬﻤﺎ ﻓﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ‬
‫ﻳﻔﻌﻞ ﻫﺬﺍ ﺗﺎﺭﺓ ﻭﻫﺬﺍ ﺗﺎﺭﺓ ﻓﺎﺧﱪ ﻛﻞ ﻭﺍﺣﺪ ﲟﺎ ﺍﻋﺘﻘﺪﻩ ﺍﻧﻪ ﺍﻻﻛﺜﺮ ﻓﻴﻤﺎ ﻳﻌﻠﻤﻪ ﻭﺍﻣﺎ‬
‫ﺍﻟﻜﺮﺍﻫﺔ ﺍﻟﱵ ﺍﻗﺘﻀﺎﻫﺎ ﻛﻼﻡ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﻠﻴﺴﺖ ﺑﺴﺒﺐ ﺍﺻﻞ ﺍﻻﻧﺼﺮﺍﻑ ﻋﻦ ﺍﻟﻴﻤﲔ‬
‫ﻭﺍﳕﺎ ﻫﻲ ﰲ ﺣﻖ ﻣﻦ ﻳﺮﻯ ﺍﻥ ﺫﻟﻚ ﻻﺑﺪ ﻣﻨﻪ ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﻻ ﻳﺮﻯ ﺍﻥ ﺣﻘﺎ ﻋﻠﻴﻪ‬

‫ ‪- ٨٦‬‬‫ﺍﻥ ﻻ ﻳﻨﺼﺮﻑ ﺍﻻ ﻋﻦ ﳝﻴﻨﻪ ﻭﻻ ﺷﻚ ﰲ ﺧﻄﺄ ﻣﻦ ﺍﻋﺘﻘﺪ ﻭﺟﻮﺏ ﺫﻟﻚ ﺍﻧﺘﻬﻰ ﺍﻗﻮﻝ ﻗﺪ‬
‫ﻇﻬﺮ ﻣﻦ ﻫﺬﺍ ﺍﻥ ﺍﻻﻧﺼﺮﺍﻑ ﻋﻦ ﺍﻟﻴﻤﲔ ﻭﻛﺬﻟﻚ ﻋﻦ ﺍﻟﻴﺴﺎﺭ ﻛﻼﳘﺎ ﺛﺎﺑﺘﺎﻥ ﻋﻦ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻈﻦ ﺍﺣﺪﳘﺎ ﻭﺍﺟﺒﺎ ﻭﺗﺮﻙ ﺍﻵﺧﺮ ﺭﺃﺳﺎ ﻣﻦ ﺣﻆ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻭﺍﻣﺎ ﺍﻟﻘﻴﺎﻡ ﺍﳌﺒﺤﻮﺙ ﻋﻨﻪ ﻗﻴﺎﺳﺎ ﻛﺬﻟﻚ ﻓﻘﻴﺎﺱ ﺍﻟﮕﻨﮕﻮﻫﻲ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ‬
‫ﻣﺴﻌﻮﺩ ﻗﻴﺎﺱ ﻣﻊ ﺍﻟﻔﺎﺭﻕ ﻻﻥ ﻓﻌﻞ ﺍﻟﻘﻴﺎﻡ ﻭﺗﺮﻛﻪ ﻛﺬﻟﻚ ﻟﻴﺲ ﺑﺜﺎﺑﺖ ﺑﻨﺺ ﺍﳊﺪﻳﺚ‬
‫ﺍﻟﺸﺮﻳﻒ ﺣﱴ ﻳﻘﺎﻝ ﻳﻔﻌﻞ ﺗﺎﺭﺓ ﻭﻳﺘﺮﻙ ﺗﺎﺭﺓ ﺑﻞ ﺟﻮﺯﻩ ﻭﺍﺳﺘﺤﺴﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﺍﺋﻤﺔ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﻻﺳﻼﻡ ﻭﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﺠﻤﻟﻮﺯﻳﻦ ﻟﻪ ﺍﻧﻪ ﻳﻔﻌﻞ ﺗﺎﺭﺓ ﻭﻳﺘﺮﻙ ﺗﺎﺭﺓ ﺑﻞ ﺛﺒﺖ ﻋﻨﻬﻢ‬
‫ﺍﻟﺪﻭﺍﻡ ﻋﻠﻴﻪ ﻛﻞ ﻣﺎ ﻗﺮﺉ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻻ ﺳﻴﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻓﺎﻥ ﺍﻟﻘﻴﺎﻡ ﻣﻊ ﺍﻟﺪﻭﺍﻡ‬
‫ﺻﺎﺭ ﺷﻌﺎﺭ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﺗﺮﻛﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺷﻌﺎﺭ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ﺍﻟﺬﻳﻦ ﻫﺬﺍ‬
‫ﺍﳌﺎﻧﻊ ﺍﻟﮕﻨﮕﻮﻫﻲ ﻣﻨﻬﻢ ﻭﺍﻣﺎ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻮﺟﻮﺏ ﻓﻨﻘﻮﻝ ﺍﻥ ﺍﻟﻔﺎﻋﻠﲔ ﻟﻠﻘﻴﺎﻡ ﻭﺍﺠﻤﻟﻮﺯﻳﻦ ﻟﻪ‬
‫ﻳﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺑﻪ ﻓﺮﻭﺍﻳﺔ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻟﻴﺴﺖ ﺣﺠﺔ ﻋﻠﻴﻬﻢ ﻭﻭﻋﻴﺪ ﳍﻢ ﻭﺍﻣﺎ‬
‫ﺍﻻﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﻭﻋﺪﻡ ﺗﺮﻛﻪ ﻭﻟﻮ ﻣﺮﺓ ﻓﻠﻤﺨﺎﻟﻔﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻛﻤﺎ ﺑﻴﻨﺎﻩ ﺁﻧﻔﺎ ﻭﻣﻦ ﺗﺸﺒﻪ‬
‫ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ ﻓﺎﻓﻬﻢ ﻭﺗﺪﺑﺮ ﻭﺗﺸﻜﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﻭﺍﻣﺎ ﻭﺟﻬﻪ ﺍﻱ ﺍﻟﻘﻴﺎﻡ ﺑﻘﺪﻭﻡ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻦ ﻋﺎﱂ ﺍﻻﺭﻭﺍﺡ ﺍﱃ ﻋﺎﱂ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﻓﻴﻘﻮﻣﻮﻥ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻓﻬﺬﺍ ﺍﻳﻀﺎ ﻣﻦ ﲪﺎﻗﺎﻬﺗﻢ ﺍﱁ‪.‬‬
‫ﺍﻗﻮﻝ ﳑﺎ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻻﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﻭﺟﻮﻩ ﻣﻨﻬﺎ ﺣﻀﻮﺭ‬
‫ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﺑﻮ ﺯﻳﺪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﻮﻟﺪﻩ‬
‫ﻭﻗﺎﻝ ﻋﻠﻤﺎﺀ ﺍﳊﻨﺒﻠﻴﺔ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻘﻴﺎﻡ ﻭﺍﺟﺐ ﳌﺎ ﺍﻧﻪ‬
‫ﲢﻀﺮ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﺘﻬﻰ ﻧﻘﻠﻪ ﰲ ﺍﺷﺒﺎﻉ ﺍﻟﻜﻼﻡ ﻭﺍﻳﻀﺎ ﻋﻦ‬
‫ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﻣﻔﱵ ﺍﳊﻨﺎﺑﻠﺔ ﻧﻌﻢ ﳚﺐ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺍﺳﺘﺤﺴﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﻭﻗﺪﺍﺓ ﺍﻟﺪﻳﻦ ﻭﺍﻻﺳﻼﻡ ﻓﺬﻛﺮﻭﺍ ﺍﻥ ﻋﻨﺪ‬
‫ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳛﻀﺮ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻌﻨﺪ‬
‫ﺫﻟﻚ ﳚﺐ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻻﻫﺪﻝ ﰲ ﻓﺘﻮﺍﻩ ﻻ ﻣﺎﻧﻊ ﻣﻦ‬

‫ ‪- ٨٧‬‬‫ﺣﻀﻮﺭ ﺭﻭﺣﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻭ ﻣﺜﺎﻝ ﺫﺍﺗﻪ ﻓﻘﺪ ﺻﺤﺢ ﺍﺋﻤﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺟﻮﺩ ﻋﺎﱂ ﺍﳌﺜﺎﻝ‬
‫ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻳﻀﺎ ﺍﻣﺎ ﻣﺸﺎﻫﺪﺓ ﺣﻀﻮﺭﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﺍﺧﱪﱐ ﺍﻟﺜﻘﺎﺕ‬
‫ﻣﻦ ﺍﻫﻞ ﺍﻟﺼﻼﺡ ﺍﻧﻪ ﺷﺎﻫﺪﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺮﺍﺭﺍ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ‬
‫ﺍﻟﺸﺮﻳﻒ ﻭﻋﻨﺪ ﺧﺘﻢ ﺭﻣﻀﺎﻥ ﻭﺑﻌﺾ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻧﺘﻬﻰ )ﻓﻤﺎ ﻗﺎﻝ ﺍﻟﻮﻫﺎﰊ ﺍﻥ ﺍﻋﺘﻘﺎﺩ‬
‫ﺫﻟﻚ ﻛﻔﺮ ﻭﺷﺮﻙ ﺍﻭ ﳏﺾ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﻛﻴﺪ ﺍﻟﺸﻴﻄﺎﻥ( ﻓﻤﺮﺩﻭﺩ ﻋﻠﻴﻪ ﻛﻔﻰ ﻟﺮﺩﻩ‬
‫ﺗﺼﺮﻳﺢ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﻣﻊ ﻭﺿﻮﺡ ﺍﻻﺩﻟﺔ ﻋﻠﻰ ﺣﻀﻮﺭ ﺍﻻﺭﻭﺍﺡ ﻭﺳﲑﻫﻢ ﰲ‬
‫ﺍﻗﻄﺎﺭ ﺍﻻﺭﺽ ﺣﻴﺚ ﺷﺎﺅﺍ ﻓﻘﺪ ﺍﺧﺮﺝ ﺍﻻﻣﺎﻡ ﺍﲪﺪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻭﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﰲ )ﻧﻮﺍﺩﺭ ﺍﻻﺻﻮﻝ( ﻭﺍﺑﻦ ﺍﰊ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺑﻦ ﻣﻨﺪﻩ ﻋﻦ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺍﻥ‬
‫ﺍﺭﻭﺍﺡ ﺍﳌﺆﻣﻨﲔ ﰲ ﺑﺮﺯﺥ ﻣﻦ ﺍﻻﺭﺽ ﺗﺬﻫﺐ ﺣﻴﺚ ﺷﺎﺀﺕ ﻓﺎﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﺭﻭﺍﺡ‬
‫ﺳﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻥ‬
‫ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻰ ﲜﺴﺪﻩ ﻭﺭﻭﺣﻪ ﻭﺍﻧﻪ ﻳﺘﺼﺮﻑ ﻭﻳﺴﲑ ﺣﻴﺚ ﺷﺎﺀ ﰲ‬
‫ﺍﻗﻄﺎﺭ ﺍﻻﺭﺽ ﻭﰲ ﺍﳌﻠﻜﻮﺕ ﻭﻫﻮ ﻬﺑﻴﺌﺘﻪ ﺍﻟﱵ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﱂ ﺗﺒﺪﻝ ﻣﻨﻪ ﺷﻲﺀ‬
‫ﻭﺍﻧﻪ ﻣﻐﻴﺐ ﻋﻦ ﺍﻻﺑﺼﺎﺭ ﻛﻤﺎ ﻏﻴﺒﺖ ﺍﳌﻼﺋﻜﺔ ﻣﻊ ﻛﻮﻬﻧﻢ ﺍﺣﻴﺎﺀ ﺑﺎﺟﺴﺎﺩﻫﻢ ﻓﺎﺫﺍ ﺍﺭﺍﺩ ﺍﷲ‬
‫ﺭﻓﻊ ﺍﳊﺠﺎﺏ ﻋﻤﻦ ﺍﺭﺍﺩ ﺍﻛﺮﺍﻣﻪ ﺑﺮﺅﻳﺘﻪ ﺭﺁﻩ ﻋﻠﻰ ﻫﻴﺌﺘﻪ ﺍﻟﱵ ﻫﻮ ﻋﻠﻴﻬﺎ ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺫﻟﻚ‬
‫ﻭﻻ ﺩﺍﻋﻲ ﺍﱃ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺮﺅﻳﺔ ﺍﳌﺜﺎﻝ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﱐ ﰲ‬
‫)ﻣﺸﺎﺭﻕ ﺍﻻﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ( ﺍﻥ ﺍﺭﻭﺍﺡ ﺍﻻﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳍﺎ ﺍﻻﻃﻼﻉ‬
‫ﻭﺍﻟﺴﺮﺍﺡ ﰲ ﺍﻟﱪﺯﺥ ﻓﻼ ﻳﻄﻠﺒﻬﻢ ﺍﻧﺴﺎﻥ ﰲ ﻣﻜﺎﻥ ﺍﻻ ﻭﳛﻀﺮﻭﻥ ﻋﻨﺪﻩ ﻭﺍﺫﺍ ﻛﺎﻥ ﺑﻌﺾ‬
‫ﺍﻻﻭﻟﻴﺎﺀ ﳛﻀﺮ ﻋﻨﺪ ﻣﺮﻳﺪﻩ ﰲ ﻛﻞ ﻭﻗﺖ ﻃﻠﺒﻪ ﻓﺎﻻﻧﺒﻴﺎﺀ ﺍﻭﱃ ﺑﺬﻟﻚ ﻭﺍﷲ ﻭﺍﺳﻊ ﻋﻠﻴﻢ‬
‫ﺍﻧﺘﻬﻰ ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻣﺎ ﻧﻘﻞ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻻﻭﻟﻴﺎﺀ ﺍﻬﻧﻢ ﺭﺃﻭﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﰲ ﺧﻠﻮﺍﻬﺗﻢ ﻭﳎﺎﻟﺴﻬﻢ ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﻜﻲ ﰲ )ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ(‬
‫ﻭﺍﳊﻜﺎﻳﺎﺕ ﰲ ﺫﻟﻚ ﻋﻦ ﺍﻭﻟﻴﺎﺀ ﺍﷲ ﻛﺜﲑﺓ ﺟﺪﺍ ﻭﻻ ﻳﻨﻜﺮ ﺫﻟﻚ ﺍﻻ ﻣﻌﺎﻧﺪ ﺍﻭ ﳏﺮﻭﻡ ﻭﺍﻥ‬
‫ﻗﻴﻞ ﻛﻴﻒ ﳛﻀﺮ ﺍﺫﺍ ﻛﺎﻥ ﺫﻛﺮ ﻣﻮﻟﺪﻩ ﰲ ﺍﻣﺎﻛﻦ ﻣﺘﻌﺪﺩﺓ ﻗﻠﻨﺎ ﺣﻀﻮﺭﻩ ﰲ ﺍﻵﻥ ﺍﻟﻮﺍﺣﺪ‬
‫ﰲ ﺍﻣﺎﻛﻦ ﻣﺘﻌﺪﺩﺓ ﻭﻟﻮ ﰲ ﺑﻼﺩ ﺷﺎﺳﻌﺔ ﳑﻜﻦ ﻏﲑ ﻣﺴﺘﺤﻴﻞ ﻓﻘﺪ ﺻﻨّﻒ ﺍﳊﺎﻓﻆ‬

‫ ‪- ٨٨‬‬‫ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺟﻮﺍﺯﻩ ﻭﻭﻗﻮﻋﻪ ﻛﺘﺎﺑﺎ ﲰﺎﻩ )ﺍﳌﻨﺠﻠﻲ ﰲ ﺗﻄﻮﺭ ﺍﻟﻮﱄ( ﻭﻗﺎﻝ ﻓﻴﻪ ﻗﺪ ﻧﺺ‬
‫ﻋﻠﻰ ﺍﻣﻜﺎﻥ ﺫﻟﻚ ﺍﺋﻤﺔ ﺍﻻﻋﻼﻡ ﻣﻨﻬﻢ ﺍﻟﻌﻼﻣﺔ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﻧﻮﻱ ﺷﺎﺭﺡ ﺍﳊﺎﻭﻱ‬
‫ﻭﺍﻟﺸﻴﺦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻭﻛﺮﱘ ﺍﻟﺪﻳﻦ ﺍﻵﻣﻠﻲ ﺷﻴﺦ ﺍﳋﺎﻧﻘﺎﻩ ﺍﻟﺼﻼﺣﻴﺔ ﺳﻌﻴﺪ‬
‫ﺍﻟﺴﻌﺪﺍﺀ ﺻﻔﻰ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﰊ ﻣﻨﺼﻮﺭ ﻭﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺑﻦ ﻧﻮﺡ ﺍﻟﻘﻮﺻﻲ ﺻﺎﺣﺐ ﺍﻟﻮﺣﻴﺪ‬
‫ﻭﺍﻟﻌﻔﻴﻒ ﺍﻟﻴﺎﻓﻌﻲ ﻭﺍﻟﺘﺎﺝ ﺑﻦ ﻋﻄﺎﺀ ﺍﷲ ﻭﺍﻟﺴﺮﺍﺝ ﺑﻦ ﺍﳌﻠﻘﻦ ﻭﺍﻟﱪﻫﺎﻥ ﺍﻻﻧﺒﺎﺳﻲ ﻭﺍﻟﺸﻴﺦ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﳌﻨﻮﰲ ﻭﺗﻠﻤﻴﺬﻩ ﺍﻟﺸﻴﺦ ﺧﻠﻴﻞ ﺍﳌﺎﻟﻜﻲ ﺻﺎﺣﺐ ﺍﳌﺨﺘﺼﺮ ﻭﺍﺑﻮ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻠﻤﺴﺎﱐ ﺍﳌﺎﻟﻜﻲ ﻭﺧﻠﻖ ﺁﺧﺮﻭﻥ ﻭﺣﺎﺻﻞ ﻣﺎﺫ ﻛﺮﻭﻩ ﰲ ﺗﻮﺟﻴﻪ ﺫﻟﻚ ﺛﻼﺛﺔ‬
‫ﺍﻣﻮﺭ ﺍﺣﺪﻫﺎ ﺍﻧﻪ ﻣﻦ ﺑﺎﺏ ﺗﻌﺪﺩ ﺍﻟﺼﻮﺭﺓ ﺑﺎﻟﺘﻤﺜﻴﻞ ﻭﺍﻟﺘﺸﻜﻴﻞ ﻭﺍﻟﺜﺎﱐ ﺍﻧﻪ ﺑﺎﺏ ﻃﻲ ﺍﳌﺴﺎﻓﺔ‬
‫ﻭﺯﻱ ﺍﻻﺭﺽ ﻣﻦ ﻏﲑ ﺗﻌﺪﺩ ﻓﲑﺍﻩ ﺍﻟﺮﺍﺋﻴﺎﻥ ﻛﻞ ﰲ ﺑﻴﺘﻪ ﻭﻫﻮ ﺑﻘﻌﺔ ﻭﺍﺣﺪﺓ ﺍﻻ ﺍﻥ ﺍﷲ‬
‫ﻃﻮﻯ ﺍﻻﺭﺽ ﻭﺭﻓﻊ ﺍﳊﺠﺎﺏ ﺍﳌﺎﻧﻌﺔ ﻣﻦ ﺍﻻﺳﺘﻄﺮﺍﻕ ﻓﻈﻦ ﺍﻧﻪ ﰲ ﻣﻜﺎﻧﲔ ﻭﺍﳕﺎ ﻫﻮ‬
‫ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﻭﻫﺬﺍ ﺍﺣﺴﻦ ﻣﺎ ﳛﻤﻞ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺭﻓﻊ ﺍﻟﺒﻴﺖ ﺍﳌﻘﺪﺱ ﺣﱴ ﺭﺁﻩ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺎﻝ ﻭﺻﻔﻪ ﺍﻳﺎﻩ ﻟﻘﺮﻳﺶ ﺻﺒﻴﺤﺔ ﺍﻻﺳﺮﺍﺀ ﻭﺍﻟﺜﺎﻟﺚ ﺍﻧﻪ ﻣﻦ‬
‫ﻋﻈﻢ ﺟﺜﺔ ﺍﻟﻮﱄ ﲝﻴﺚ ﻣﻸ ﺍﻟﻜﻮﻥ ﻓﺸﻮﻫﺪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻛﻤﺎ ﻗﺮﺭ ﺑﺬﻟﻚ ﺷﺄﻥ ﻣﻠﻚ‬
‫ﺍﳌﻮﺕ ﻭﻣﻨﻜﺮ ﻭﻧﻜﲑ ﺣﻴﺚ ﻳﻘﺒﺾ ﻣﻦ ﻣﺎﺕ ﰲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﰲ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ‬
‫ﻭﻳﺴﺌﻼﻥ ﻣﻦ ﻗﱪ ﻓﻴﻬﺎ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻓﺎﻥ ﺫﻟﻚ ﺍﺣﺴﻦ ﺍﻻﺟﻮﺑﺔ ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ‬
‫ﺭﺅﻳﺘﻪ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﺍﳌﻌﺘﺎﺩﺓ ﻓﺎﻥ ﺍﷲ ﳛﺠﺐ ﺍﻟﺰﺍﻳﺪ ﻋﻦ ﺍﻻﺑﺼﺎﺭ ﺍﻭ ﻳﺪﻣﺞ ﺑﻌﻀﻪ ﰲ ﺑﻌﺾ‬
‫ﻛﻤﺎ ﻗﻴﻞ ﺑﺎﻻﻣﺮﻳﻦ ﰲ ﺭﺅﻳﺔ ﺟﱪﻳﻞ ﰲ ﺻﻮﺭﺓ ﺩﺣﻴﺔ ﻭﺧﻠﻘﺘﻪ ﺍﻻﺻﻠﻴﺔ ﺍﻋﻈﻢ ﻣﻦ ﺫﻟﻚ‬
‫ﲝﻴﺚ ﺍﻥ ﺟﻨﺎﺣﲔ ﻣﻦ ﺍﺟﻨﺤﺘﻪ ﻳﺴﺪﺍﻥ ﺍﻻﻓﻖ ﺍﻧﺘﻬﻰ ﻭﺍﻃﺎﻝ ﰲ ﻧﻘﻞ ﻛﻼﻡ ﺍﻻﺋﻤﺔ ﰲ‬
‫ﺟﻮﺍﺯﻩ ﻭﻭﻗﻮﻋﻪ ﻓﺮﺍﺟﻌﻪ ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ ﺍﻳﻀﺎ ﰲ )ﺗﻨﻮﻳﺮ ﺍﳊﻠﻚ( ﻭﰲ ﻣﻨﺎﻗﺐ‬
‫ﺍﻟﺸﻴﺦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﷲ ﻋﻦ ﺑﻌﺾ ﺗﻼﻣﺬﺗﻪ ﻗﺎﻝ ﺣﺠﺠﺖ ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ‬
‫ﺍﻟﻄﻮﺍﻑ ﺭﺃﻳﺖ ﺍﻟﺸﻴﺦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻄﻮﺍﻑ ﻓﻨﻮﻳﺖ ﺍﻥ ﺍﺳﻠﻢ ﻋﻠﻴﻪ ﺍﺫﺍ ﻓﺮﻍ ﻣﻦ ﻃﻮﺍﻓﻪ‬
‫ﻓﻠﻤﺎ ﻓﺮﻍ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺟﺌﺖ ﻓﻠﻢ ﺍﺭﻩ ﰒ ﺭﺃﻳﺘﻪ ﰲ ﺍﻟﻌﻤﺮﺓ ﻛﺬﻟﻚ ﻭﰲ ﺳﺎﺋﺮ ﺍﳌﺸﺎﻫﺪ‬
‫ﻛﺬﻟﻚ ﻓﻠﻤﺎ ﺭﺟﻌﺖ ﺍﱃ ﺍﻟﻘﺎﻫﺮﺓ ﺳﺄﻟﺖ ﻋﻦ ﺍﻟﺸﻴﺦ ﻓﻘﻴﻞ ﱄ ﻃﻴﺐ ﻓﻘﻠﺖ ﻫﻞ ﺳﺎﻓﺮ‬

‫ ‪- ٨٩‬‬‫ﻗﺎﻟﻮﺍ ﻻ ﻓﺠﺌﺖ ﺍﱃ ﺍﻟﺸﻴﺦ ﻭﺳﻠﻤﺖ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﻣﻦ ﺭﺃﻳﺖ ﻓﻘﻠﺖ ﻳﺎ ﺳﻴﺪﻱ ﺭﺃﻳﺘﻚ ﻓﻘﺎﻝ‬
‫ﻳﺎ ﻓﻼﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻜﺒﲑ ﳝﻸ ﺍﻟﻜﻮﻥ ﻟﻮ ﺩﻋﻰ ﺍﻟﻘﻄﺐ ﻣﻦ ﺣﺠﺮ ﻻﺟﺎﺏ ﻓﺎﻥ ﻛﺎﻥ ﺍﻟﻘﻄﺐ‬
‫ﳝﻸ ﺍﻟﻜﻮﻥ ﻓﺴﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺑﺎﺏ ﺍﻭﱃ ﺍﻧﺘﻬﻰ‬
‫ﻭﺍﻓﺎﺩ ﺍﻟﻌﻼﻣﺔ ﻣﻮﻻﻧﺎ ﺍﻟﺴﻴﺪ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﱪﺯﳒﻲ ﰲ ﻣﻮﻟﺪ ﺳﻴﺪ ﺍﻻﻭﻟﲔ‬
‫ﻯ ﻣﻘﺎﻡ ﻓﻴﻪ ﻳﺬﻛﺮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺍﻵﺧﺮﻳﻦ ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺎﺿﺮ ﺑﺎ ّ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻞ ﻫﻮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﺍﻥ ﺍﻱ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺬﺍﻛﺮ ﺍﻧﺘﻬﻰ ﻣﻌﻪ‬
‫ﺷﺮﺣﻪ ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﻜﻲ ﺳﺌﻞ ﻧﻔﻊ ﺍﷲ ﺑﻪ ﻫﻞ ﳝﻜﻦ ﺭﺅﻳﺔ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﻴﻘﻈﺔ ﻓﺎﺟﺎﺏ ﺑﻘﻮﻟﻪ ﺍﻧﻜﺮ ﺫﻟﻚ ﲨﺎﻋﺔ ﻭﺟﻮﺯﻩ ﺁﺧﺮﻭﻥ ﻭﻫﻮ‬
‫ﺍﳊﻖ ﻓﻘﺪ ﺍﺧﱪ ﺑﺬﻟﻚ ﻣﻦ ﻻ ﻳﺘﻬﻢ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺑﻞ ﺍﺳﺘﺪﻝ ﲝﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ )ﻣﻦ ﺭﺁﱐ‬

‫ﰲ ﺍﳌﻨﺎﻡ ﻓﺴﲑﺍﱐ ﰲ ﺍﻟﻴﻘﻈﺔ( ﺍﻯ ﺑﻌﻴﲏ ﺭﺃﺳﻪ ﻭﻗﻴﻞ ﺑﻌﲔ ﻗﻠﺒﻪ ﻭﺍﺣﺘﻤﺎﻝ ﺍﺭﺍﺩﺓ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺑﻌﻴﺪ ﻣﻦ ﻟﻔﻆ ﺍﻟﻴﻘﻈﺔ ﻋﻠﻰ ﺍﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺘﻘﻴﻴﺪ ﺣﻴﻨﺌﺬ ﻻﻥ ﺍﻣﺘﻪ ﻛﻠﻬﻢ ﻳﺮﻭﻧﻪ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺭﺁﻩ ﰲ ﺍﳌﻨﺎﻡ ﻭﻣﻦ ﱂ ﻳﺮﻩ ﰲ ﺍﳌﻨﺎﻡ ﰒ ﺍﻃﺎﻝ ﺑﺎﻻﺳﺘﺪﻻﻝ ﺑﺎﻗﻮﺍﻝ ﺍﻻﺋﻤﺔ ﺍﱃ ﺍﻥ‬
‫ﻗﺎﻝ ﰒ ﺭﺃﻳﺖ ﺍﻥ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺻﺮﺡ ﲟﺎ ﺫﻛﺮﺗﻪ ﻣﻦ ﺍﻧﻪ ﻻ ﳝﺘﻨﻊ ﺭﺅﻳﺔ ﺫﺍﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺮﻭﺣﻪ ﻭﺟﺴﺪﻩ ﻻﻧﻪ ﻭﺳﺎﺋﺮ ﺍﻻﻧﺒﻴﺎﺀ ﺍﺣﻴﺎﺀ ﺭﺩﺕ ﺍﻟﻴﻬﻢ ﺍﺭﻭﺍﺣﻬﻢ ﺑﻌﺪ‬
‫ﻣﺎ ﻗﺒﻀﻮﺍ ﻭﺍﺫﻥ ﳍﻢ ﰲ ﺍﳋﺮﻭﺝ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﺍﳌﻠﻜﻮﺕ ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﺴﻔﻠﻲ‬
‫ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻥ ﻳﺮﺍﻩ ﻛﺜﲑﻭﻥ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻻﻧﻪ ﻛﺎﻟﺸﻤﺲ ﻭﺍﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻄﺐ ﳝﻸ‬
‫ﺍﻟﻜﻮﻥ ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺍﻥ ﺍﻟﺮﺍﺋﻰ‬
‫ﺻﺤﺎﰊ ﻻﻥ ﺷﺮﻁ ﺍﻟﺼﺤﺒﺔ ﺍﻟﺮﺅﻳﺔ ﰲ ﻋﺎﱂ ﺍﳌﻠﻚ ﻭﻫﺬﻩ ﺭﺅﻳﺔ ﻭﻫﻮ ﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ ﻭﻫﻲ‬
‫ﻻ ﻳﻔﻴﺪ ﺻﺤﺒﺘﻪ ﻭﺍﻻ ﻟﺜﺒﺖ ﳉﻤﻴﻊ ﺍﻣﺘﻪ ﻻﻬﻧﻢ ﻋﺮﺿﻮﺍ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﻓﺮﺁﻫﻢ ﻭﺭﺃﻭﻩ‬
‫ﻛﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ ﺷﺮﺡ ﺍﻟﺸﻔﺎ ﲢﺖ ﻗﻮﻟﻪ‬
‫ﺴ ﹸﻜ ْﻢ *‬
‫ﺴ ِّﻠ ُﻤﻮﺍ َﻋ ﹶﻠﻰ ﹶﺍْﻧ ﹸﻔ ِ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﹶﻓِﺎ ﹶﺫﺍ َﺩ َﺧ ﹾﻠُﺘ ْﻢ ُﺑُﻴﻮًﺗﺎ ﹰﻓ َ‬

‫ﺍﻟﻨﻮﺭ‪ (٦١ :‬ﻗﺎﻝ ﻓﺎﻥ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺒﻴﺖ ﺍﺣﺪ ﻓﻘﻞ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬
‫ﻻﻥ ﺭﻭﺣﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﺎﺿﺮ ﰲ ﺑﻴﻮﺕ ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﻭﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺍﺠﻤﻟﺪﺩ‬

‫ ‪- ٩٠‬‬‫ﻟﻼﻟﻒ ﺍﻟﺜﺎﱐ ﻗﺪﺱ ﺳﺮﻩ]‪ [١‬ﰲ ﻣﻜﺎﺗﻴﺒﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻣﺎ ﺗﻌﺮﻳﺒﻪ ﺍﻥ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻭﻟﻴﺎﺀ‬
‫ﺍﷲ ﺍﻬﻧﻢ ﻛﺎﻧﻮﺍ ﳛﻀﺮﻭﻥ ﰲ ﺍﻵﻥ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻻﻣﺎﻛﻦ ﺍﳌﺘﻌﺪﺩﺓ ﻭﻳﺼﺪﺭ ﻋﻨﻬﻢ ﺍﻓﻌﺎﻝ‬
‫ﻣﺘﺒﺎﻳﻨﺔ ﻓﺬﻟﻚ ﺍﻥ ﻟﻄﺎﺋﻔﻬﻢ ﺗﺘﺠﺴﺪ ﺑﺎﺟﺴﺎﺩ ﳐﺘﻠﻔﺔ ﻭﺗﺘﺸﻜﻞ ﺑﺎﺷﻜﺎﻝ ﻣﺘﺒﺎﻳﻨﺔ ﺍﱃ ﺍﻥ ﻗﺎﻝ‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺸﻜﻞ ﺗﺎﺭﺓ ﻳﻜﻮﻥ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﰲ ﻋﺎﱂ ﺍﳌﺜﺎﻝ ﻛﻤﺎ ﺍﻥ ﺍﻟﻒ‬
‫ﺭﺟﻞ ﻳﺮﻭﻥ ﺳﻴﺪ ﺍﻟﻌﺎﳌﲔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﻨﺎﻡ ﰲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ﺑﺼﻮﺭﺓ‬
‫ﳐﺘﻠﻔﺔ ﻭﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻜﻞ ﺫﻟﻚ ﺗﺸﻜﻞ ﺻﻔﺎﺗﻪ ﻭﻟﻄﺎﺋﻔﻪ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺴﻼﻡ ﺑﺎﻟﺼﻮﺭﺓ ﺍﳌﺜﺎﻟﻴﺔ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻣﻌﺼﻮﻡ ﻗﺪﺱ ﺳﺮﻩ]‪ [٢‬ﰲ ﻣﻜﺎﺗﻴﺒﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻣﺎ‬
‫ﺗﻌﺮﻳﺒﻪ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ ﻫﻞ ﻳﻘﻊ ﺻﺤﺒﺔ ﺳﻴﺪ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻓﻀﻞ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﰲ ﺍﻟﻴﻘﻈﺔ ﺍﻡ ﻻ ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻭﻗﻮﻋﻬﺎ ﻳﻠﺰﻡ ﺧﻠﻮ ﺍﻟﻘﱪ ﺍﳌﻘﺪﺳﺔ ﻣﻦ‬
‫ﺟﺴﺪﻩ ﺍﳌﺒﺎﺭﻙ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﳏﺎﻝ ﻓﺎﳉﻮﺍﺏ ﺍﻭﻻ ﺍﻥ ﺍﳋﻠﻮ ﳑﻨﻮﻉ ﻛﻴﻒ‬
‫ﻭﻣﺸﺎﺋﺦ ﺍﻣﺘﻪ ﻗﺪ ﺣﻀﺮﻭﺍ ﰲ ﺍﻵﻥ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻻﻣﺎﻛﻦ ﺍﳌﺘﻌﺪﺩﺓ ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺍﻟﺸﻴﺦ‬
‫ﺍﻻﺟﻞ ﻳﻌﲏ ﺍﻟﺸﻴﺦ ﻬﺑﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻨﻘﺸﺒﻨﺪ ﻗﺪﺱ ﺳﺮﻩ]‪ [٣‬ﺍﻧﻪ ﺣﻀﺮ ﻭﻗﺖ ﺍﻻﻓﻄﺎﺭ ﰲ ﺳﺒﻊ‬
‫ﻣﻮﺍﻃﻦ ﻭﺍﻓﻄﺮ ﰲ ﻛﻠﻬﺎ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﺍﻟﻮﻫﺎﰊ ﺍﻥ ﺍﻋﺘﻘﺪﻭﺍ ﺍﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻬﺬﺍ‬
‫ﺖ‬
‫ﺐ ﹶﻻ َﻳ ْﻌ ﹶﻠ ُﻤ َﻬﺎ ِﺍ ﱠﻻ ُﻫ َﻮ * ﺍﻻﻧﻌﺎﻡ‪َ ) (٥٩ :‬ﻭﹶﻟ ْﻮ ﹸﻛ ْﻨ ُ‬
‫ﺢ ﺍﹾﻟ َﻐ ْﻴ ِ‬
‫ﺷﺮﻙ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ ِﻋ ْﻨ َﺪ ُﻩ َﻣ ﹶﻔﺎِﺗ ُ‬

‫ﺨ ْﻴ ِﺮ * ﺍﻻﻋﺮﺍﻑ‪(١٨٨ :‬‬
‫ﺕ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺐ ﻻ ْﺳَﺘ ﹾﻜﹶﺜ ْﺮ ُ‬
‫ﹶﺍ ْﻋ ﹶﻠ ُﻢ ﺍﹾﻟ َﻐ ْﻴ َ‬

‫ﻓﺎﻗﻮﻝ ﳓﻦ ﻣﻌﺎﺷﺮ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻧﺆﻣﻦ ﺑﻜﻞ ﺍﻟﻜﺘﺎﺏ ﻛﻼﻡ ﺍﷲ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﻌﻈﻴﻢ ﺍﳌﱰﻝ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ‪ .‬ﻭﺍﻣﺎ ﺍﻟﻮﻫﺎﺑﻴﺔ‬
‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺒﺘﺪﻋﲔ ﻓﻴﺆﻣﻨﻮﻥ ﺑﺒﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻭﻳﻜﻔﺮﻭﻥ ﺑﺒﻌﺾ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ‬
‫ﻀﻰ‬
‫ﻼ ُﻳ ﹾﻈ ِﻬ ُﺮ َﻋ ﹶﻠﻰ ﹶﻏ ْﻴِﺒ ِﻪ ﹶﺍ َﺣ ًﺪﺍ * ِﺍ ﱠﻻ َﻣ ِﻦ ﺍ ْﺭَﺗ َ‬
‫ﻧﺺ ﺍﻧﻪ )ﻋﻨﺪﻩ ﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ( ﻧﺺ ﺍﻳﻀﺎ ﺍﻧﻪ ) ﹶﻓ ﹶ‬
‫)‪ (١‬ﺍﻻﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺍﺠﻤﻟﺪﺩ ﻟﻼﻟﻒ ﺍﻟﺜﺎﱐ ﺍﲪﺪ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺗﻮﰱ ﺳﻨﺔ ‪١٠٣٤‬ﻫـ‪ ١٦٢٥] .‬ﻡ‪ [.‬ﰲ ﺳﺮﻫﻨﺪ ﺍﻟﺸﺮﻳﻒ ﰲ ﺍﳍﻨﺪ‬
‫)‪ (٢‬ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﳏﻤﺪ ﻣﻌﺼﻮﻡ ﺑﻦ ﺍﻻﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺗﻮﰱ ﺳﻨﺔ ‪ ١٠٧٩‬ﻫـ‪ ١٦٦٩] .‬ﻡ‪ [.‬ﰲ ﺳﺮﻫﻨﺪ ﺍﻟﺸﺮﻳﻒ‬
‫)‪ (٣‬ﺷﺎﻩ ﻧﻘﺸﺒﻨﺪ ﳏﻤﺪ ﻬﺑﺎﺀ ﺍﻟﺪﻳﻦ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٩١‬ﻫـ‪ ١٣٨٩] .‬ﻡ‪ [.‬ﰲ ﲞﺎﺭﻯ‬

‫ ‪- ٩١‬‬‫ﺠَﺘﺒِﻲ‬
‫ﷲ َﻳ ْ‬
‫ﺐ َﻭﹶﻟ ِﻜ ﱠﻦ ﺍ َ‬
‫ﷲ ِﻟﻴُ ﹾﻄ ِﻠ َﻌﻜﹸ ْﻢ َﻋﻠﹶﻰ ﺍﹾﻟ َﻐ ْﻴ ِ‬
‫ِﻣ ْﻦ َﺭ ُﺳﻮ ٍﻝ * ﺍﳉﻦ‪ (٢٧-٢٦ :‬ﻭﻗﺎﻝ ) َﻭﻣَﺎﻛﹶﺎ ﹶﻥ ﺍ ُ‬

‫ِﻣ ْﻦ ﺭُﺳُ ِﻠ ِﻪ َﻣ ْﻦ َﻳﺸَﺂ ُﺀ * ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٧٩ :‬ﻓﻨﺤﻦ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻛﻤﺎ ﻧﺆﻣﻦ ﺑﺂﻳﺎﺕ‬
‫ﺍﻻﺛﺒﺎﺕ ﻛﺬﻟﻚ ﻧﺆﻣﻦ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻨﺎﻓﻴﺎﺕ ﻭﺍﻣﺎ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ﻓﻴﺆﻣﻨﻮﻥ ﺑﺎﻵﻳﺎﺕ‬
‫ﺍﻟﻨﺎﻓﻴﺎﺕ ﻭﻳﻨﻘﺼﻮﻥ ﰲ ﻋﻠﻢ ﻣﻦ ﻋﻠﹼﻤﻪ ﺍﷲ ﻋﻠﻢ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮﻥ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﻳﻜﻔﺮﻭﻥ ﺑﺂﻳﺎﺕ ﺍﻻﺛﺒﺎﺕ ﻗﺎﺗﻠﻬﻢ ﺍﷲ ﺍﱏ ﻳﺆﻓﻜﻮﻥ ﻭﳓﻦ ﻣﻌﺎﺷﺮ ﺍﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﻧﻘﻮﻝ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺑﺎﻃﻼﻉ ﺍﷲ ﻭﺑﺎﻋﻼﻣﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺗﻌﺮﺽ ﻋﻠﻴﻪ ﲨﻴﻊ ﺍﻋﻤﺎﻝ ﺍﻣﺘﻪ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻭﻫﺬﺍ‬
‫ﺍﻳﻀﺎ ﻣﻦ ﺍﻻﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻌﺮﺽ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺍﻧﺎ ﻧﻘﻮﻝ ﺍﻥ ﻋﻠﻢ‬
‫ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﺍﷲ ﺑﻪ ﻫﻮ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﻘﺪﳝﺔ ﺍﳌﱰﻫﺔ ﻋﻦ ﲰﺎﺕ ﺍﳊﺪﻭﺙ‬
‫ﲞﻼﻑ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺛﺒﺖ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ‬
‫ﻫﻮ ﺑﺎﻋﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻻﻣﺎﻡ ﺍﻟﻴﺎﻓﻌﻲ ﰲ )ﻧﺸﺮ ﺍﶈﺎﺳﻦ( ﻭﺍﺑﻦ ﺣﺠﺮ ﰲ‬
‫)ﺍﻟﻔﺘﺎﻭﻯ( ﻭﻏﲑﳘﺎ ﰲ ﻏﲑﳘﺎ ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﳋﻔﺎﺟﻲ ﰲ ﺣﺎﺷﻴﺔ )ﺍﻟﺒﻴﻀﺎﻭﻱ( ﻭﺍﻟﺬﻱ‬
‫ﺍﺧﺘﺺ ﺍﷲ ﺑﻪ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻫﻮ ﻋﻠﻤﻪ ﺗﻔﺼﻴﻼ ﺫﺍﺗﺎ ﻭﺯﻣﺎﻧﺎ ﻣﻦ ﻏﲑ ﻭﺍﺳﻄﺔ ﺍﺻﻼ ﻓﻼ‬
‫ﻳﻨﺎﻓﻴﻪ ﻋﻠﻢ ﺑﻌﺾ ﺍﻻﻭﻟﻴﺎﺀ ﻭﺍﻻﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻪ ﺑﻮﺍﺳﻄﺔ ﺫﻟﻚ ﺍﻭ ﺍﻻﳍﺎﻡ‬
‫ﻣﻦ ﺍﷲ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ ﰲ ﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﻗﺪ ﺗﻮﺍﺗﺮﺕ ﺍﻻﺧﺒﺎﺭ ﻭﺍﺗﻔﻘﺖ‬
‫ﻣﻌﺎﻧﻴﻬﺎ ﻋﻠﻰ ﺍﻃﻼﻋﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ‬
‫ﺖ ﹶﺍ ْﻋ ﹶﻠ ُﻢ‬
‫ﷲ( ﻭﻗﻮﻟﻪ )ﹶﻟ ْﻮ ﹸﻛ ْﻨ ُ‬
‫ﺐ ِﺍ ﱠﻻ ﺍ ُ‬
‫ﻭﻻ ﻳﻨﺎﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻧﻪ ) ﹶﻻ َﻳ ْﻌ ﹶﻠ ُﻢ ﺍﹾﻟ َﻐ ْﻴ َ‬
‫ﺨ ْﻴ ِﺮ( ﻻﻥ ﺍﻟﻨﻔﻲ ﻋﻠﻤﻪ ﻣﻦ ﻏﲑ ﻭﺍﺳﻄﺔ ﺍﻣﺎ ﺍﻃﻼﻋﻪ ﻋﻠﻴﻪ‬
‫ﺕ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺐ ﻻ ْﺳَﺘ ﹾﻜﹶﺜ ْﺮ ُ‬
‫ﺍﹾﻟ َﻐ ْﻴ َ‬
‫ﻀﻰ ِﻣ ْﻦ َﺭ ُﺳﻮ ٍﻝ( ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺑﺎﻋﻼﻡ ﺍﷲ ﻓﻤﺤﻘﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ )ِﺍ ﱠﻻ َﻣ ِﻦ ﺍ ْﺭَﺗ َ‬

‫ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻻﺑﺮﻳﺰ ﻓﻤﻦ ﺍﻻﺭﻭﺍﺡ ﻣﻦ ﻫﻮ ﻗﻮﻱ ﰲ ﺍﻻﻃﻼﻉ ﻭﻣﻨﻬﺎ ﻣﻦ ﻫﻮ‬
‫ﺿﻌﻴﻒ ﻭﺍﻗﻮﻯ ﺍﻻﺭﻭﺍﺡ ﰲ ﺫﻟﻚ ﺭﻭﺣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻬﻧﺎ ﱂ ﳛﺠﺐ‬
‫ﻋﻨﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﺎﱂ ﻓﻬﻲ ﻣﻄﻠﻌﺔ ﻋﻠﻰ ﻋﺮﺷﻪ ﻭﻋﻠﻮﻩ ﻭﺳﻔﻠﻪ ﻭﺩﻧﻴﺎﻩ ﻭﺁﺧﺮﺗﻪ ﻭﻧﺎﺭﻩ‬
‫ﻭﺟﻨﺘﻪ ﻻﻥ ﲨﻴﻊ ﺫﻟﻚ ﺧﻠﻖ ﻻﺟﻠﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﺘﻬﻰ ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻣﺎ‬

‫ ‪- ٩٢‬‬‫ﻭﺭﺩ ﰲ ﺍﻻﺣﺎﺩﻳﺚ ﻣﻦ ﺍﻗﻮﺍﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻔﻲ ﺭﻭﺍﻳﺔ )ﺗﺘﺠﻠﻰ ﱄ ﻛﻞ‬
‫ﺷﻲﺀ ﻭﻋﺮﻓﺖ( ﻭﰲ ﺭﻭﺍﻳﺔ )ﻓﻌﻠﹼﻤﲏ ﻛﻞ ﺷﻲﺀ( ﻭﰲ ﺭﻭﺍﻳﺔ )ﻓﻌﻠﻤﺖ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﻭﺍﻻﺭﺽ( ﻭﰲ ﺭﻭﺍﻳﺔ )ﻓﻌﻠﻤﺖ ﻋﻠﻢ ﺍﻻﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ( ﻭﰲ ﺭﻭﺍﻳﺔ )ﻋﻠﻤﺖ ﻣﺎ ﻛﺎﻥ‬
‫ﻭﻣﺎ ﺳﻴﻜﻮﻥ( ﻭﰲ ﺭﻭﺍﻳﺔ )ﻣﺎ ﻣﻦ ﺷﻲﺀ ﻛﻨﺖ ﱂ ﺍﺭﻩ ﺍﻻ ﻗﺪ ﺭﺃﻳﺘﻪ ﰲ ﻣﻘﺎﻣﻲ ﻫﺬﺍ ﺣﱴ‬
‫ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ( ﻭﰲ ﺭﻭﺍﻳﺔ )ﺍﻥ ﺍﷲ ﻗﺪ ﺭﻓﻊ ﱄ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﺎ ﺍﻧﻈﺮ ﺍﻟﻴﻬﺎ ﻭﺍﱃ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ‬

‫ﻓﻴﻬﺎ ﺍﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﺎﳕﺎ ﺍﻧﻈﺮ ﺍﱃ ﻛﻔﻲ ﻫﺬﻩ( ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻻﺣﺎﺩﻳﺚ ﻭﻗﺪ ﻗﺎﻝ‬
‫ﺍﻻﻣﺎﻡ ﺍﻟﻘﺴﻄﻼﱐ ﰲ ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ ﺍﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﻣﻮﺗﻪ ﻭﺣﻴﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﻣﺸﺎﻫﺪﺗﻪ ﻻﻣﺘﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺑﺎﺣﻮﺍﳍﻢ ﻭﻧﻴﺎﻬﺗﻢ ﻭﻋﺰﺍﺋﻤﻬﻢ ﻭﺧﻮﺍﻃﺮﻫﻢ ﻭﺫﻟﻚ‬
‫ﻋﻨﺪﻩ ﺟﻠ ّﻲ ﻻ ﺧﻔﺎﺀ ﺑﻪ ﺍﻧﺘﻬﻰ‬
‫ﻓﺎﻥ ﻗﻴﻞ ﺍﻥ ﺣﻀﻮﺭﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻣﺸﻴﺌﺘﻪ ﻭﺍﺭﺍﺩﺗﻪ ﻓﻤﺎ ﺍﻻﻣﺎﺭﺓ‬

‫ﻟﻠﻌﻮﺍﻡ ﻋﻠﻰ ﺍﻧﻪ ﺣﻀﺮ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺣﱴ ﻳﻘﻮﻣﻮﺍ ﺣﻴﻨﺌﺬ ﻗﻠﻨﺎ ﻗﺪ ﺣﺼﻞ ﳍﻢ ﺍﻟﻈﻦ‬
‫ﺑﺬﻟﻚ ﻟﺬﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﺍﻧﻪ ﳛﻀﺮ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺍﻧﻪ ﻳﻜﻔﻲ ﰲ‬
‫ﺫﻟﻚ ﺗﺼﻮﺭ ﺣﻀﻮﺭﻩ ﻭﲣﻴﻠﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﰲ ﺷﺮﺡ‬
‫ﺍﻟﺸﻔﺎﺀ ﻣﺎ ﺍﺣﺴﻦ ﻣﺎ ﻗﻴﻞ ﰲ ﻣﺜﺎﻝ ﻧﻌﻠﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﺍﻣﺮﻍ ﰲ ﺍﳌﺜﺎﻝ ﺑﻴﺎﺽ ﺷﻴِﺒﻲ * ﳌﺎ ﻋﻘﺪ ﺍﻟﻨﱯ ﻟﻪ ﻗﺒﺎﻻ‬
‫ﻭﻣﺎ ﺣﺐ ﺍﳌﺜﺎﻝ ﻳﺸﻮﻕ ﻗﻠﱯ * ﻭﻟﻜﻦ ﺣﺐ ﻣﻦ ﻟﺒﺲ ﺍﻟﻨﻌﺎﻻ‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﻳﺎ ﻻﺣﻈﺎ ﳌﺜﺎﻝ ﻧﻌﻞ ﻧﺒﻴﻪ * ﻗﺒﻞ ﻣﺜﺎﻝ ﺍﻟﻨﻌﻞ ﻻ ﺗﺘﻜﱪﺍ‬
‫ﻭﺍﻟﺜﻢ ﻟﻪ ﻓﻠﻄﺎﳌﺎ ﻋﻜﻔﺖ ﺑﻪ * ﻗﺪﻡ ﺍﻟﻨﱯ ﻣﺮﻭﺣﺎ ﻭﻣﺒﻜﺮﺍ‬
‫ﺍﻭ ﻻ ﺗﺮﻯ ﺍﻥ ﺍﶈﺐ ﻣﻘﺒﻞ * ﻃﻠﻼ ﻭﺍﻥ ﱂ ﻳﻠﻒ ﻓﻴﻪ ﳐﱪﺍ‬
‫ﺍﻗﻮﻝ ﻭﺍﻧﺎ ﰲ ﻫﺬﺍ ﺍﳊﺎﻝ ﺍﻗﺒﻞ ﺧﻴﺎﻝ ﺍﳌﺜﺎﻝ ﺗﻌﻈﻴﻤﺎ ﻟﻨﱯ ﺫﻱ ﺍﳉﻼﻝ ﺍﻧﺘﻬﻰ ﻭﻛﻤﺎ‬

‫ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻻﺣﻴﺎﺀ ﻭﻗﺒﻞ ﻗﻮﻟﻚ ﺍﻟﻴﻬﺎ ﺍﻟﻨﱯ ﺍﺣﻀﺮ ﺷﺨﺼﻪ ﺍﻟﻜﺮﱘ ﰲ ﻗﻠﺒﻚ‬
‫ﻭﻟﻴﺼﺪﻕ ﺍﻣﻠﻚ ﰲ ﺍﻧﻪ ﻳﺒﻠﻐﻪ ﻭﻳﺮﺩ ﻋﻠﻴﻚ ﻣﺎ ﻫﻮ ﺍﻭﰱ ﻣﻨﻪ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺣﺠﺮ‬

‫ ‪- ٩٣‬‬‫ﺍﳌﻜﻲ ﰲ ﺷﺮﺡ ﺍﻟﻌﺒﺎﺏ ﻭﺧﻮﻃﺐ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻧﻪ ﺍﺷﺎﺭﺓ ﺍﱃ ﺍﻧﻪ‬
‫ﻳﻜﺸﻒ ﻟﻪ ﺑﲔ ﺍﳌﺼﻠﲔ ﻣﻦ ﺍﻣﺘﻪ ﺣﱴ ﻳﻜﻮﻥ ﻛﺎﳊﺎﺿﺮ ﻣﻌﻬﻢ ﻳﺸﻬﺪ ﳍﻢ ﺑﺎﻓﻀﻞ ﺍﻋﻤﺎﳍﻢ‬
‫ﻭﻟﻴﻜﻮﻥ ﺗﺬﻛﺮ ﺣﻀﻮﺭﻩ ﺳﺒﺒﺎ ﳌﺰﻳﺪ ﺍﳋﺸﻮﻉ ﻭﺍﳊﻀﻮﺭ ﻭﻣﻦ ﺍﺭﺍﺩ ﺯﻳﺎﺩﺓ ﺍﻟﺘﻔﺼﻴﻞ‬
‫ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺳﻌﺔ ﻋﻠﻢ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻓﻌﻠﻴﻪ‬
‫ﲟﻄﺎﻟﻌﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﳌﺴﻤﺎﺓ ﺑـ)ﺍﻟﺪﻭﻟﺔ ﺍﳌﻜﻴﺔ ﺑﺎﳌﺎﺩﺓ ﺍﻟﻐﻴﺒﻴﺔ( ﻟﻌﻼﻣﺔ ﺍﻟﺰﻣﺎﻥ ﻭﻓﻬﺎﻣﺔ‬
‫ﺍﻟﺪﻭﺭﺍﻥ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﻣﻞ ﻭﺍﻟﻔﺎﺿﻞ ﺍﻟﻜﺎﻣﻞ ﺍﶈﻘﻖ ﺍﳌﺪﻗﻖ ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﺍﻟﺸﻬﲑﺓ‬
‫ﻭﺍﻟﺘﺄﻟﻴﻔﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺩﺍﻣﻎ ﺟﻴﻮﺵ ﺍﻫﻞ ﺍﻟﺒﺪﻋﺔ ﺍﻣﺎﻡ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣﻮﻻﻧﺎ ﻭﺷﻴﺨﻨﺎ‬
‫ﻭﺳﻨﺪﻧﺎ ﻭﻣﻘﺘﺪﺍﻧﺎ ﺣﻀﺮﺓ ﺍﳌﻮﻟﻮﻱ ﺍﲪﺪ ﺭﺿﺎﺧﺎﻥ]‪ [١‬ﻣﺘﻊ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﺑﻄﻮﻝ ﺑﻘﺎﺋﻪ ﺁﻣﲔ‬
‫ﻓﺎﻧﻪ ﻛﺘﺎﺏ ﻣﻨﻴﻒ ﻭﺗﺄﻟﻴﻒ ﺷﺮﻳﻒ ﱂ ﻳﺼﻨﻒ ﻣﺜﻠﻪ ﰲ ﺑﻴﺎﻥ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻛﻤﺎ ﻻ‬
‫ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﻃﺎﻟﻊ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻨﻈﺮ ﺍﻻﻧﺼﺎﻑ ﺧﺎﻟﻴﺎ ﻋﻦ ﺍﻟﺘﻌﺼﺐ ﻭﺍﻻﻋﺘﺴﺎﻑ‬
‫ﺍﻧﺘﻬﻰ‬
‫ﻧﻌﻢ ﻏﺎﻳﺔ ﻣﺎ ﻳﻘﺎﻝ ﺍﻧﻪ ﻻﺑﺪ ﳊﻀﻮﺭﻩ ﺑﻨﻔﺴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻛﻮﻥ‬
‫ﳎﺎﻟﺲ ﺍﳌﻮﺍﻟﻴﺪ ﻭﺍﻟﺬﻛﺮ ﻣﻨﻌﻘﺪﺓ ﲟﺎﻝ ﻃﻴﺐ ﺣﻼﻝ ﺍﻭ ﻣﺎ ﻓﻴﻪ ﺷﺒﻬﺔ ﻭﺍﻥ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻟﻚ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﻭﺍﳌﻨﺎﻫﻲ ﻭﺍﻥ ﻳﻜﻮﻥ ﻋﻘﺪ ﺍﺠﻤﻟﻠﺲ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ ﻭﳏﺒﺔ ﻟﻠﺮﺳﻮﻝ‬
‫ﺍﻟﺮﺅﻑ ﺍﻟﺮﺣﻴﻢ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺍﻟﺒﲔ ﺍﻥ ﺍﻛﺜﺮ ﺍﳌﺆﻣﻨﲔ ﳏﱯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﻟﺬﻳﻦ ﳛﺘﻔﻠﻮﻥ ﳏﻔﻞ ﺍﳌﻴﻼﺩ ﻗﺼﺪﻫﻢ ﺑﺬﻟﻚ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺒﺎﺭﻙ ﻭﳏﺒﺔ‬
‫ﺳﻴﺪﻧﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ ﻭﺍﻳﻀﺎ ﻳﺼﺮﻓﻮﻥ ﻓﻴﻪ ﺍﻃﻴﺐ‬
‫ﺍﻻﻣﻮﺍﻝ ﺍﻟﱵ ﺑﺎﻳﺪﻳﻬﻢ ﻭﺍﻣﺎ ﺑﻌﻀﻬﻢ ﺍﻻﻗﻞ ﺍﺫﺍ ﻛﺎﻥ ﻗﺼﺪﻫﻢ ﲞﻼﻑ ﺫﻟﻚ ﻓﻼ ﺍﻋﺘﺒﺎﺭ ﻬﺑﻢ‬
‫ﻻﻥ ﺍﳊﻜﻢ ﻟﻼﻛﺜﺮ ﻭﺍﻳﻀﺎ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻔﺮﺽ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻻ ﺑﺎﻟﻴﻘﲔ ﻻﻥ ﻇﻦ ﺍﻟﺴﻮﺀ‬
‫ﺑﺎﳌﺆﻣﻨﲔ ﺣﺮﺍﻡ ﻓﺒﻄﻞ ﺯﻋﻢ ﺍﻟﻮﻫﺎﺑﻴﺔ ﰲ ﻛﺮﺍﻫﻴﺔ ﺍﺠﻤﻟﺎﻟﺲ ﺍﳌﻴﻼﺩﻳﺔ ﻭﺍﻣﺎ ﻣﺎ ﻗﺎﻝ ﺍﻟﻮﻫﺎﰊ‬
‫ﺍﳌﺨﺬﻭﻝ‪.‬‬
‫)ﺍﳊﺎﺻﻞ ﺍﻥ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻻﻭﱃ ﺑﺪﻋﺔ ﻭﻣﻨﻜﺮ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺣﺮﺍﻡ ﻭﻓﺴﻖ ﻭﰲ‬
‫)‪ (١‬ﺍﲪﺪ ﺭﺿﺎﺧﺎﻥ ﺍﻟﱪﻳﻠﻮﻱ ﺗﻮﰱ ﺳﻨﺔ ‪١٣٤٠‬ﻫـ‪ ١٩٢٢] .‬ﻡ‪ [.‬ﰲ ﺍﳍﻨﺪ‬

‫ ‪- ٩٤‬‬‫ﺍﻟﺜﺎﻟﺜﺔ ﻛﻔﺮ ﻭﺷﺮﻙ ﻭﰲ ﺍﻟﺮﺍﺑﻌﺔ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﻛﻴﺪ ﺍﻟﺸﻴﻄﺎﻥ( ﺍﱁ‪.‬‬

‫ﻓﺎﻗﻮﻝ ﲟﻮﺟﺐ ﺍﻻﺩﻟﺔ ﺍﻟﻮﺍﻓﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺸﻨﻴﻊ ﺍﻟﻘﺒﻴﺢ ﻳﺮﺟﻊ ﺍﱃ‬

‫ﺍﻟﻮﻫﺎﰊ ﺍﳌﺬﻛﻮﺭ ﻭﺍﻣﺎ ﳓﻦ ﻣﻌﺎﺷﺮ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻓﱪﻳﺌﻮﻥ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﺍﳌﺬﻛﻮﺭ ﻭﺍﻟﻘﻴﺎﻡ‬
‫ﺍﳌﺒﺤﻮﺙ ﻋﻨﻪ ﻣﺴﺘﺤﺐ ﻭﻣﻨﺪﻭﺏ ﻻﻧﻪ ﻣﺸﻌﺮ ﺑﺘﻌﻈﻴﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﺍﲨﻌﲔ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻗﺪ ﺫﻛﺮﺕ ﺍﻟﻮﺟﻬﲔ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻮﺟﻪ‬
‫ﺍﻟﺜﺎﻟﺚ ﺍﻧﻪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻥ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻟﺘﺼﻮﺭ ﺍﻧﺘﻘﺎﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻦ ﻋﺎﱂ ﺍﻻﺭﻭﺍﺡ ﺍﱃ ﻋﺎﱂ ﺍﻻﺷﺒﺎﺡ ﺍﻭ ﲣﻴﻞ ﺑﺮﻭﺯﻩ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﺑﻄﻦ ﺍﻣﻪ ﺍﳌﻨﻴﻒ‬
‫ﻭﺣﺎﺻﻞ ﺫﻟﻚ ﺍﻥ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻬﻧﺎ ﻗﺪﻭﻡ ﺍﻟﻐﺎﺋﺐ ﻭﻗﺪ ﺻﺮﺣﻮﺍ ﺍﻥ‬
‫ﺍﻟﻘﻴﺎﻡ ﻣﻨﺪﻭﺏ ﳌﻦ ﻗﺪﻡ ﻣﻦ ﺳﻔﺮ ﺍﻭ ﻏﲑﻩ ﻓﺮﺣﺎ ﻟﻘﺪﻭﻣﻪ ﺍﻭ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺍﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻫﻞ‬
‫ﺍﻟﺼﻼﺡ ﻣﺘﺼﻮﺭ ﺫﻟﻚ ﻭﲣﻴﻠﻪ ﺗﺴﺒﺐ ﻟﻠﻘﻴﺎﻡ ﻭﻗﺎﻝ ﺍﻟﻔﺎﺳﻲ ﰲ ﻣﻄﺎﻟﻊ ﺍﻟﺴﺮﺍﺕ ﺷﺮﺡ‬
‫ﺩﻻﺋﻞ ﺍﳋﲑﺍﺕ ﲢﺖ ﺻﻔﺔ ﺍﻟﺮﻭﺿﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻣﺎ ﻧﺼﻪ ﻭﻣﻦ ﻓﻮﺍﺋﺪ ﺫﻟﻚ ﺍﻥ ﻳﺰﻭﺭ ﺍﳌﺜﺎﻝ‬
‫ﻣﻦ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺯﻳﺎﺭﺓ ﺍﻟﺮﻭﺿﺔ ﻭﻳﺸﺎﻫﺪﻩ ﻣﺸﺘﺎﻕ ﻭﻳﻠﺜﻤﻪ ﻭﻳﺰﺩﺍﺩ ﻓﻴﻪ ﺣﺒﺎ ﻭﺷﻮﻗﺎ ﻭﻗﺪ‬
‫ﺍﺳﺘﻨﺎﺑﻮﺍ ﻣﺜﺎﻝ ﺍﻟﻨﻌﻞ ﻭﺟﻌﻠﻮﺍ ﻟﻪ ﻣﻦ ﺍﻻﻛﺮﺍﻡ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻣﺎ ﻟﻠﻤﻨﻮﺏ ﻋﻨﻪ ﻭﺫﻛﺮﻭﺍ ﻟﻪ‬
‫ﺧﻮﺍﺹ ﻭﺑﺮﻛﺎﺕ ﻭﻗﺪ ﺟﺮﺑﺖ ﻭﻗﺎﻟﻮﺍ ﻓﻴﻪ ﺍﺷﻌﺎﺭﺍ ﻛﺜﲑﺓ ﻭﺍﻟﻔﻮﺍ ﰲ ﺻﻮﺭﺗﻪ ﻭﻭﺭﺩﻭﻩ‬
‫ﺑﺎﻻﺳﺎﻧﻴﺪ ﺍﻧﺘﻬﻰ‬
‫ﻓﺎﻥ ﻗﻴﻞ ﻣﺎ ﻭﺟﻪ ﺍﺧﺘﺼﺎﺹ ﺍﻟﺘﻌﻈﻴﻢ ﺑﺎﻟﻘﻴﺎﻡ ﻭﺑﺬﻛﺮ ﺍﻟﻮﻻﺩﺓ‬

‫ﻓﺎﳉﻮﺍﺏ ﺍﻥ ﺍﻟﻮﻻﺩﺓ ﻫﻲ ﻗﺪﻭﻡ ﺍﻟﻐﺎﺋﺐ ﻭﺍﻟﻘﻴﺎﻡ ﻟﻘﺪﻭﻡ ﺍﻟﻐﺎﺋﺐ ﻓﺮﺣﺎ ﻟﻘﺪﻭﻣﻪ ﺍﻭ‬
‫ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺍﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻫﻞ ﺍﻟﺼﻼﺡ ﻣﻨﺪﻭﺏ ﻓﺎﺧﺘﺺ ﺍﻟﺘﻌﻈﻴﻢ ﺑﺎﻟﻘﻴﺎﻡ ﻭﺑﺬﻛﺮ ﺍﻟﻮﻻﺩﺓ‬
‫ﻟﺘﺼﻮﺭ ﺫﻟﻚ ﺣﻴﻨﺌﺬ ﻓﺎﻓﻬﻢ ﻭﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺍﻥ ﺍﺻﻞ ﺍﻟﻘﻴﺎﻡ ﻫﻮ ﺷﻜﺮ ﺍﳊﻖ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﻌﻤﺔ ﺍﳚﺎﺩﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺧﻠﻘﺘﻪ ﻭﺑﻌﺜﺘﻪ ﺍﻟﱵ ﻫﻲ ﺍﻋﻈﻢ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻛﱪ ﻣﻨﻨﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﳌﺆﻣﻨﲔ ﻛﻴﻒ ﻻ ﻭﻫﻲ ﻧﻌﻤﺔ ﻟﻮﻻﻩ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﻭﻣﺎ ﺍﻇﻬﺮ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﻣﺎ ﺧﻠﻖ ﺍﻻﻓﻼﻙ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨّﺎﺭ ﻧﻄﻖ ﻬﺑﺎ ﺍﻟﻘﺮﺁﻥ ﺍﺠﻤﻟﻴﺪ ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻻﳒﻴﻞ ﻭﺑﺸﺮ‬

‫ ‪- ٩٥‬‬‫ﻬﺑﺎ ﺍﳋﻠﻴﻞ ﻭﺍﻟﻜﻠﻴﻢ ﻭﺭﻭﺡ ﺍﷲ ﻭﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺟﻴﻼ ﺑﻌﺪ ﺟﻴﻞ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ‬
‫ﲔ‬
‫ﷲ َﻋ ﹶﻠﻰ ﺍﹾﻟ ُﻤ ْﺆ ِﻣِﻨ َ‬
‫ﻋﻠﻴﻬﻢ ﻋﻤﻮﻣﺎ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻓﻀﻠﻬﻢ ﺧﺼﻮﺻﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ )ﹶﻟ ﹶﻘ ْﺪ َﻣ ﱠﻦ ﺍ ُ‬
‫ﺴ ِﻬ ْﻢ * ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٦٤ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ) َﻭ َﻣﺎ‬
‫ﺚ ِﻓﻴ ِﻬ ْﻢ َﺭ ُﺳﻮ ﹰﻻ ِﻣ ْﻦ ﹶﺍْﻧ ﹸﻔ ِ‬
‫ِﺍ ﹾﺫ َﺑ َﻌ ﹶ‬
‫ﲔ * ﺍﻻﻧﺒﻴﺎﺀ‪ (١٠٧ :‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ‬
‫ﹶﺍ ْﺭ َﺳ ﹾﻠَﻨﺎ َﻙ ِﺍ ﱠﻻ َﺭ ْﺣ َﻤ ﹰﺔ ِﻟ ﹾﻠ َﻌﺎﹶﻟ ِﻤ َ‬
‫ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻣﺮﻓﻮﻋﺎ )ﺍﺗﺎﱐ ﺟﱪﻳﻞ ﻓﻘﺎﻝ ﻳﺎ ﳏﻤﺪ‬
‫ﻟﻮﻻﻙ ﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻨﺔ ﻭﻟﻮﻻﻙ ﻣﺎ ﺧﻠﻘﺖ ﺍﻟﻨﺎﺭ( ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺴﺎﻛﺮ )ﻟﻮﻻﻙ ﻣﺎ‬
‫ﺧﻠﻘﺖ ﺍﻟﺪﻧﻴﺎ( ﻭﻗﺎﻝ ﺍﻟﻘﺴﻄﻼﱐ ﰲ ﺍﳌﻮﺍﻫﺐ ﻭﰲ ﺍﳌﻮﻟﺪ ﻻﺑﻦ ﻃﻐﺮﺑﻚ ﻭﻳﺮﻭﻯ ﺍﻧﻪ ﻣﺎ‬
‫ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ ﺍﱁ ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ ﻭﻓﻴﻪ )ﻟﻮﻻﻩ ﻣﺎ ﺧﻠﻘﺘﻚ ﻭﻻ ﺧﻠﻘﺖ ﲰﺎﺀ ﻭﻻ‬
‫ﺍﺭﺿﺎ( ﻓﻴﺎ ﳍﺎ ﻣﻦ ﻧﻌﻤﺔ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﺍﳋﻠﻖ ﺷﻜﺮﻫﺎ ﻓﻘﺪ ﺻﺮﺣﻮﺍ ﺍﻥ ﺷﻜﺮ ﺍﳌﻨﻌﻢ‬
‫ﺙ*‬
‫ﺤ ِّﺪ ﹾ‬
‫ﻚ ﹶﻓ َ‬
‫ﻭﺍﺟﺐ ﻭﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ ﻳﺴﺘﻠﺰﻡ ﺫﻛﺮﻫﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) َﻭﹶﺍ ﱠﻣﺎ ِﺑِﻨ ْﻌ َﻤ ِﺔ َﺭِّﺑ َ‬
‫ﺍﻟﻀﺤﻰ‪ (١١ :‬ﻭﺫﻛﺮﻫﺎ ﰲ ﺍﳌﻺ ﺧﲑ ﻣﻦ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻨﻔﺲ ﺍﺫ ﺍﳉﻤﺎﻋﺔ ﺭﲪﺔ ﻭﻭﺭﺩ ﰲ‬
‫ﻓﻀﻠﻬﺎ ﺭﻭﺍﻳﺎﺕ ﲨﺔ ﻭﺭﻭﻯ ﺍﻻﻣﺎﻡ ﺍﲪﺪ ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻻﻭﺳﻂ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻣﻦ ﺍﻭﱃ ﻣﻌﺮﻭﻓﺎ‬
‫ﻓﻠﻴﻜﺎﻓﺄ ﺑﻪ ﻭﺍﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻠﻴﺬﻛﺮﻩ ﻓﺎﻥ ﺫﻛﺮﻩ ﺷﻜﺮﻩ( ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﲪﺪ ﰲ‬
‫)ﺍﻟﺰﻭﺍﺋﺪ( ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ )ﺷﻌﺐ ﺍﻻﳝﺎﻥ( ﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻟﺘﺤﺪﺙ ﺑﻨﻌﻤﺔ ﺍﷲ ﺷﻜﺮ ﻭﺗﺮﻛﻬﺎ ﻛﻔﺮ ﻭﺍﳉﻤﺎﻋﺔ ﺭﲪﺔ(‬
‫ﻭﻻﺟﻞ ﺫﻟﻚ ﻭﺿﻊ ﺍﶈﺒﻮﻥ ﺍﻟﻌﺎﺷﻘﻮﻥ ﻣﻦ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻟﺬﻟﻚ ﺍﻟﺬﻛﺮ ﻛﻴﻔﻴﺔ‬
‫ﳐﺼﻮﺻﺔ ﻣﻦ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻭﺍﺳﺘﺤﻀﺎﺭﻫﻢ ﻗﻠﻮﻬﺑﻢ ﻟﺬﻟﻚ ﺍﻟﺸﻜﺮ ﻭﺗﻮﺟﻬﻬﻢ ﺍﻟﻴﻪ ﺑﺎﻟﻜﻠﻴﺔ‬
‫ﻭﺫﻛﺮﻫﻢ ﻛﻴﻔﻴﺔ ﲪﻠﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﺻﺒﺢ ﻃﻠﻮﻉ ﴰﺲ ﻭﺟﻮﺩﻩ‬
‫ﺍﻟﺸﺮﻳﻒ ﻭﻣﺎ ﻇﻬﺮ ﰲ ﺍﺛﻨﺎﺀ ﺫﻟﻚ ﺍﳊﻤﻞ ﺍﳌﻨﻴﻒ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺒﺎﻫﺮﺍﺕ ﻭﺍﳋﻮﺍﺭﻕ‬
‫ﻭﺍﳌﻌﺠﺰﺍﺕ ﻭﻛﻴﻔﻴﺔ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻃﻠﻮﻉ ﴰﺲ ﻭﺟﻮﺩﻩ ﺍﳌﺴﻌﻮﺩ‬
‫ﻭﺑﺮﻭﺯﻩ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺍﱃ ﻋﺎﱂ ﺍﻟﺸﻬﻮﺩ ﻭﻗﺪﻭﻣﻪ ﻣﻦ ﻋﺎﱂ ﺍﻻﺭﻭﺍﺡ ﺍﱃ ﻋﺎﱂ ﺍﻻﺷﺒﺎﺡ‬
‫ﻭﺣﻀﻮﺭ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ ﻭﺁﺳﻴﺔ ﻭﻣﺮﱘ ﺑﻨﺖ ﻋﻤﺮﺍﻥ ﻭﺣﻀﻮﺭ ﺣﻮﺭ ﺍﳉﻨﺎﻥ ﻭﻫﺘﻮﻑ‬

‫ ‪- ٩٦‬‬‫ﺍﳍﻮﺍﺗﻒ ﻭﺍﲬﺎﺩ ﺍﻟﻨﲑﺍﻥ ﻭﻫﺪﻡ ﺍﻳﻮﺍﻥ ﻛﺴﺮﻯ ﻭﻓﻴﺾ ﻣﻌﲔ ﰲ ﲰﺎﻭﺓ ﻭﻏﻴﺾ ﲝﲑﺓ‬
‫ﺍﻟﺴﺎﻭﺓ ﻭﺍﺳﺘﺒﺸﺎﺭ ﺍﻻﻧﺲ ﻭﺍﳉﻦ ﻭﺍﻟﻮﺣﺶ ﻭﺍﻟﻄﲑ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻫﻞ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ ﺑﻘﺪﻭﻣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻳﺴﻤّﻮﻥ ﳎﻤﻮﻉ ﺫﻟﻚ ﺑﺎﳌﻮﻟﺪ‬
‫ﺍﻟﺸﺮﻳﻒ ﻓﻴﺘﻠﻮﻧﻪ ﻟﻴﺴﺮﻭﺍ ﻛﻤﺎﻝ ﺍﻟﺴﺮﻭﺭ ﻭﳛﱪﻭﺍ ﲤﺎﻡ ﺍﳊﺒﻮﺭ ﻭﻟﻴﺸﻜﺮﻭﺍ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻤﻰ ﻭﺍﻟﺪﻭﻟﺔ ﺍﻟﻘﺼﻮﻯ ﻭﻣﻦ ﲤﺎﻡ ﺫﻟﻚ ﺍﻟﺸﻜﺮ ﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ‬
‫ﻋﻘﺐ ﺫﻛﺮ ﺍﳌﻮﻟﺪ ﺍﳌﻨﻴﻒ ﻭﺍﻻﺻﻞ ﰲ ﳎﻠﺲ ﺍﳌﻴﻼﺩ ﻣﺎ ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺍﺑﻮ ﺍﳋﻄﺎﺏ ﺍﺑﻦ‬
‫ﺩﻫﻴﺔ ﰲ ﺍﻟﺘﻨﻮﻳﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﺍﻧﻪ ﻛﺎﻥ ﳛﺪﺙ ﺫﺍﺕ ﻳﻮﻡ ﰲ ﺑﻴﺘﻪ ﻭﻗﺎﺋﻊ‬
‫ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻘﻮﻡ ﻓﻴﺴﺘﺒﺸﺮﻭﻥ ﻭﳛﻤﺪﻭﻥ ﺍﷲ ﻭﻳﺼﻠﻮﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺎﺫﺍ ﺟﺎﺀ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )ﺣﻠﺖ ﻟﻜﻢ ﺷﻔﺎﻋﱵ( ﺍﻧﺘﻬﻰ‬

‫ﻭﺫﻛﺮ ﺍﻳﻀﺎ ﻣﻦ ﺍﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺍﻧﻪ ﻣ ّﺮ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﱃ ﺑﻴﺖ ﻋﺎﻣﺮ ﺍﻻﻧﺼﺎﺭﻱ ﻭﻛﺎﻥ ﻳﻌﻠﻢ ﻭﻗﺎﺋﻊ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﺑﻨﺎﺋﻪ‬
‫ﻭﻋﺸﲑﺗﻪ ﻭﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ )ﺍﻥ ﺍﷲ ﻓﺘﺢ ﻟﻚ‬

‫ﺍﺑﻮﺍﺏ ﺍﻟﺮﲪﺔ ﻭﺍﳌﻼﺋﻜﺔ ﻛﻠﻬﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻚ ﻣﻦ ﻓﻌﻞ ﻓﻌﻠﻚ ﳒﻰ ﳒﺎﺗﻚ( ﺍﻧﺘﻬﻰ‬

‫ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻣﺎ ﻫﻮ ﺍﻻ ﺷﻜﺮ ﺍﳊﻖ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺴﻨﻴّﺔ ﻭﻗﺪ ﻛﺎﻥ ﳛﻖ‬
‫ﺍﻟﻘﻴﺎﻡ ﻻﺩﺍﺀ ﺍﻟﺸﻜﺮ ﻣﻦ ﺷﺮﻭﻉ ﺫﻛﺮ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﺍﱃ ﺍﻧﺘﻬﺎﺋﻪ ﻻﻥ ﺍﻟﺸﻜﺮ ﻳﻠﺰﻡ ﲟﺠﺮﺩ‬
‫ﺫﻛﺮ ﺍﻟﻨﻌﻤﺔ ﻭﺣﻴﺚ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺣﺮﺝ ﻭﺗﻜﻠﻴﻒ ﺍﻛﺘﻔﻰ ﺑﺎﻟﻘﻴﺎﻡ ﺍﻟﺸﻜﺮﻱ ﻋﻨﺪ ﺫﻛﺮ‬
‫ﺍﳉﺰﺀ ﺍﻻﻋﻈﻢ ﻣﻦ ﻣﻴﻼﺩﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﻭﺿﻌﻪ ﺍﳌﻨﻴﻒ ﻭﺣﲔ‬
‫ﺑﺮﻭﺯ ﺑﺪﺭ ﻭﺟﻮﺩﻩ ﺍﻟﺸﺮﻳﻒ ﻭﲣﺼﻴﺺ ﺍﺩﺍﺀ ﺍﻟﺸﻜﺮ ﺑﺎﻟﻘﻴﺎﻡ ﻣﺪﻟﻞ ﺑﺪﻟﻴﻞ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ‬
‫ﺍﻟﻌﺮﺑﺎﺀ ﻭﺑﺪﻟﻴﻞ ﺣﺪﻳﺚ ﻗﻴﺎﻣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺍﳋﺘﻢ ﻟﻠﺸﻜﺮ ﻭﺍﻟﺪﻋﺎﺀ ﺍﻣﺎ‬
‫ﻋﺎﺩﺓ ﺍﻟﻌﺮﺏ ﻓﻔﻲ ﺗﺎﺭﻳﺦ ﺍﳋﻤﻴﺲ ﻗﺎﻝ ﰲ )ﺍﳌﻨﺘﻘﻰ( ﺭﻭﻯ ﺍﻥ ﺁﻣﻨﺔ ﳌﺎ ﻭﻟﺪﺗﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺭﺳﻠﺖ ﺍﱃ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻓﺴ ّﺮ ﺑﺬﻟﻚ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﻗﺎﻡ ﻭﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻓﺎﺧﺬﻩ‬
‫ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻓﺎﺩﺧﻠﻪ ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ ﻭﻗﺎﻡ ﻋﻨﺪﻫﺎ ﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺸﻜﺮﻩ ﻋﻠﻰ ﻣﺎ ﺍﻋﻄﺎﻩ‬
‫ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﺎ‪ .‬ﻭﺍﻣﺎ ﺣﺪﻳﺚ ﻗﻴﺎﻣﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺍﳋﺘﻢ ﻟﻠﺪﻋﺎﺀ‬

‫ ‪- ٩٧‬‬‫ﻭﺍﻟﺸﻜﺮ ﻓﻔﻲ ﺍﻟﻨﺸﺮ ﰲ ﺍﻟﻘﺮﺍﺁﺕ ﺍﻟﻌﺸﺮ ﻟﻠﺤﺎﻓﻆ ﺍﳉﺰﺭﻱ ﺑﺮﻭﺍﻳﺘﻪ ﻋﻦ ﺍﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻰ‬
‫ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺫﺍ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ ﺩﻋﺎ ﻗﺎﺋﻤﺎ‬
‫ﺍﻧﺘﻬﻰ ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﻭﻟﻜﻦ ﻳﻌﻤﻞ ﺑﻪ ﰲ ﻓﻀﺎﺋﻞ ﺍﻻﻋﻤﺎﻝ ﺑﺎﺗﻔﺎﻕ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻮﻫﺎﰊ )ﻭﺍﻣﺎ ﻭﺟﻪ ﺍﻟﻘﻴﺎﻡ ﺍﻬﻧﻢ ﻳﺰﻋﻤﻮﻥ ﺍﻥ ﺭﻭﺣﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫ﳚﺊ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﻠﺲ ﺍﳌﻤﻠﻮﺀ ﻋﻦ ﺍﻻﺷﺮﺍﺭ ﻭﺍﳌﻌﺎﺻﻲ ﻭﻏﲑ ﺍﳌﺸﺮﻭﻋﺎﺕ ﻭﳎﻤﻊ ﺍﻟﻔﺴﺎﻕ‬
‫ﻭﺍﻟﻔﺠﺎﺭ ﻭﳏﻀﺮ ﺍﻟﺒﺪﻋﺎﺕ ﻭﺍﻟﺸﺮﻭﺭ(‬
‫ﺍﻗﻮﻝ ﻫﺬﺍ ﻬﺑﺘﺎﻥ ﻋﻈﻴﻢ ﻭﺍﻓﺘﺮﺍﺀ ﻛﺒﲑ ﻋﻠﻰ ﺍﶈﺒﲔ ﺍﻟﻌﺎﺷﻘﲔ ﻭﻣﻦ ﲨﻠﺔ ﺍﻛﺎﺫﻳﺐ‬

‫ﺍﻟﻮﻫﺎﺑﻴﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﻻﻥ ﰲ ﲨﻴﻊ ﺍﺠﻤﻟﺎﻟﺲ ﺍﳌﻴﻼﺩﻳﺔ ﰲ ﺍﳊﺮﻣﲔ ﺍﻟﻜﺮﳝﲔ‬
‫ﻭﻛﺬﺍ ﰲ ﲨﻴﻊ ﺑﻠﺪﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﻜﻮﻥ ﺍﻧﻌﻘﺎﺩ ﺍﺠﻤﻟﻠﺲ ﻟﻠﻤﻮﻟﺪ ﺍﻻ ﰲ ﻣﻜﺎﻥ ﻧﻈﻴﻒ‬
‫ﻭﻓﺮﺵ ﻃﺎﻫﺮ ﻭﻳﻌﻄﺮﻭﻥ ﻭﻳﺒﺨﺮﻭﻥ ﺍﳌﻜﺎﻥ ﻭﺍﳊﺎﺿﺮﻳﻦ ﺑﺎﻧﻮﺍﻉ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻟﺒﺨﻮﺭ ﻭﺍﻟﻌﻮﺩ‬
‫ﻭﻣﺎﺀ ﺍﻟﻮﺭﺩ ﻭﺍﻟﻌﻄﺮ ﻭﺍﳊﺎﺿﺮﻭﻥ ﻛﻠﻬﻢ ﳚﻠﺴﻮﻥ ﺑﺎﻻﺩﺏ ﻭﺍﳋﺸﻮﻉ ﻭﻳﻘﺮﺅﻥ ﺍﻟﺼﻼﺓ‬
‫ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﳚﺘﻤﻌﻮﻥ ﻭﳛﻀﺮﻭﻥ ﰲ ﺍﶈﻔﻞ ﺍﻟﺸﺮﻳﻒ ﺍﻛﺎﺑﺮ ﺍﻟﺒﻠﺪ ﻣﻦ ﺍﻟﺼﻠﺤﺎﺀ‬
‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺸﺎﺋﺦ ﻭﻳﻜﻮﻥ ﺍﺠﻤﻟﻠﺲ ﺧﺎﻟﻴﺎ ﻣﻦ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ ﻭﺍﻟﺒﺪﻋﺎﺕ ﻭﺍﻟﺸﺮﻭﺭ‬
‫ﻭﻣﻘﺼﻮﺩﻫﻢ ﻣﻦ ﺍﻧﻌﻘﺎﺩ ﺍﺠﻤﻟﻠﺲ ﺍﻟﺸﺮﻳﻒ ﻭﺍﳊﻀﻮﺭ ﻓﻴﻪ ﲰﺎﻉ ﻛﻤﺎﻻﺕ ﻭﻓﻀﺎﺋﻞ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺘﻘﻮﻳﺔ ﺍﻻﳝﺎﻥ ﻭﺍﻟﻴﻘﲔ ﻭﺍﻥ ﺣﻀﺮ ﻣﻦ ﺍﻟﻔﺴﺎﻕ ﻭﺍﻟﻔﺠﺎﺭ‬
‫ﻭﺍﺣﺪ ﺍﻭ ﺍﺛﻨﲔ ﺍﻭ ﺍﻛﺜﺮ ﰲ ﺍﺠﻤﻟﻠﺲ ﻓﻈﺎﻫﺮ ﺍﳊﺎﻝ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﳌﺆﻣﻨﲔ ﺍﻥ ﻗﺼﺪﻫﻢ‬
‫ﺍﻳﻀﺎ ﲰﺎﻉ ﺍﻟﺬﻛﺮ ﺍﳋﲑ ﻻ ﻏﲑ ﻭﺍﺫﺍ ﺣﻀﺮﻭﺍ ﰲ ﺍﺠﻤﻟﻠﺲ ﻓﻴﺠﻠﺴﻮﻥ ﺑﺎﻻﺩﺏ ﻛﺬﻟﻚ‬
‫ﻭﻳﻘﻊ ﻛﺜﲑﺍ ﺍﻥ ﺍﻟﻔﺴﺎﻕ ﻭﺍﻟﻔﺠﺎﺭ ﺍﺫﺍ ﺩﺧﻠﻮﺍ ﰲ ﺍﺠﻤﻟﻠﺲ ﺍﻟﺸﺮﻳﻒ ﺍﳌﻮﻟﺪ ﺍﳌﻨﻴﻒ ﻭﲰﻌﻮﺍ‬
‫ﻣﺪﺡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻓﻀﺎﺋﻠﻪ ﺍﻟﻌﻠﻴﺔ ﻓﺒﱪﻛﺔ ﲰﺎﻉ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻜﺮﳝﺔ‬
‫ﻭﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﶈﻤﺪﻳﺔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺮﺯﻗﻮﻥ ﺗﻮﻓﻴﻖ ﺍﻟﺘﻮﺑﺔ‬
‫ﻭﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ ﻓﻴﺘﻮﺑﻮﻥ ﺍﱃ ﺍﷲ ﺍﻟﻜﺮﱘ ﺍﻟﺮﺣﻴﻢ ﻏﻔﺎﺭ ﺍﻟﺬﻧﻮﺏ ﺳﺘﺎﺭ ﺍﻟﻌﻴﻮﺏ ﺟﻞ ﺟﻼﻟﻪ‬
‫ﻭﻋ ّﻢ ﻧﻮﺍﻟﻪ ﻓﻴﺘﻮﺏ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺮﲪﺘﻪ ﻭﻣﻐﻔﺮﺗﻪ ﺑﺸﻔﺎﻋﺔ ﻣﻦ ﻫﻮ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﺷﻔﻴﻊ‬
‫ﺍﳌﺬﻧﺒﲔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﺬﺍ ﺍﻟﻮﺟﻪ ﻻ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﳊﺮﻣﺔ ﺍﺠﻤﻟﻠﺲ ﺍﳌﻴﻼﺩﻳﺔ‬

‫ ‪- ٩٨‬‬‫ﺍﻭ ﻣﻮﺟﺒﺎ ﻟﻠﻜﺮﺍﻫﺔ ﻓﻴﻬﺎ ﺑﻞ ﻳﺒﻘﻰ ﺍﺠﻤﻟﻠﺲ ﻣﻨﺪﻭﺑﺎ ﻭﻣﺴﺘﺤﺒﺎ ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﻣﻦ‬
‫ﺍﻻﻧﺼﺎﻑ ﻧﺼﻴﺐ ﻭﻫﻮ ﻣﻦ ﺍﻟﻌﻨﺎﺩ ﺑﻌﻴﺪ ﻭﺍﻣﺎ ﻣﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻓﻐﲑ ﺑﻌﻴﺪ ﻻﻬﻧﻢ ﻗﻮﻡ ﻟﻴﺲ ﻓﻴﻬﻢ‬
‫ﺭﺟﻞ ﺭﺷﻴﺪ ﻭﺍﻥ ﻓﺘﺤﺘﻢ ﺑﺎﺏ ﺳﻮﺀ ﺍﻟﻈﻦ ﻓﻴﻠﺰﻣﻜﻢ ﻣﻨﻊ ﺍﻟﻔﺴﺎﻕ ﻋﻦ ﺣﻀﻮﺭ ﺍﳉﻤﻊ‬
‫ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﳌﻮﺍﻋﻆ ﻭﺍﳌﺪﺍﺭﺱ ﻟﻄﻠﺐ ﺍﳋﲑ‪.‬‬
‫ﻭﺍﻣﺎ ﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﺗﻘﺴﻴﻢ ﺍﳊﻼﻭﺓ ﻭﻛﺬﻟﻚ ﺯﻳﻨﺔ ﺍﺠﻤﻟﻠﺲ ﺑﺎﻟﻘﻨﺎﺩﻳﻞ ﺍﻟﻜﺜﲑﺓ‬
‫ﻭﺍﻟﺸﻤﻮﻉ ﻭﺍﻧﻮﺍﻉ ﺍﻟﻄﻴﺐ ﻭﺑﺎﺣﺴﻦ ﺍﻟﻔﺮﺵ ﻭﻧﻈﺎﻓﺔ ﺍﳌﻜﺎﻥ ﻓﻬﺬﻩ ﺍﻻﻣﻮﺭ ﻛﻠﻬﺎ ﰲ ﺍﺻﻠﻬﺎ‬
‫ﻣﺒﺎﺣﺎﺕ ﻭﺍﻥ ﺿﻤّﺖ ﻬﺑﺎ ﻧﻴﺔ ﺍﳋﲑ ﻓﺘﻜﻮﻥ ﻣﻦ ﺍﳌﺴﺘﺤﺒﺎﺕ ﻭﺍﻻﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻓﺜﺒﺖ ﳑﺎ‬
‫ﺫﻛﺮﻧﺎﻩ ﺟﻮﺍﺯ ﺍﺠﻤﻟﻠﺲ ﺍﳌﻴﻼﺩﻳﺔ ﺑﻞ ﺍﺳﺘﺤﺒﺎﻬﺑﺎ ﻣﻊ ﲨﻴﻊ ﻟﻮﺍﺯﻣﻬﺎ ﻭﻇﻬﺮ ﻋﺪﺍﻭﺓ ﺍﻟﻮﻫﺎﺑﻴﺔ‬
‫ﺧﺬﳍﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻳﻦ ﻣﺎ ﻛﺎﻧﻮﺍ ﺍﳌﺎﻧﻌﲔ ﶈﺼﻞ ﺍﳌﻮﻟﻮﺩ ﺑﺎﻻﻣﻮﺭ ﺍﳌﺬﻛﻮﺭﺓ ﺑﺎﻟﻨﱯ ﺍﻟﻜﺮﱘ‬
‫ﺑﺎﳌﺆﻣﻨﲔ ﺭﺅﻑ ﺭﺣﻴﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻻﻥ ﺍﻟﻨﻈﺎﻓﺔ ﻣﻄﻠﻮﺑﺔ ﻭﺍﳊﻼﻭﺓ‬
‫ﻣﺮﻏﻮﺑﺔ ﻭﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻣﻨﺪﻭﺏ ﻭﺍﻟﻄﻴﺐ ﻻ ﻳﺮﺩ ﺑﺎﻟﻨﺺ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﺘﺴﺮﻳﺢ ﻣﻦ‬
‫ﺍﳊﺎﺟﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ‪.‬‬
‫ﻭﻣﺎ ﻗﻴﻞ ﺍﻥ ﰲ ﺑﻌﺾ ﺍﺠﻤﻟﺎﻟﺲ ﺗﻘﻊ ﺍﻟﺘﺴﺮﻳﺢ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻻﻣﻮﺭ ﺍﳌﺬﻛﻮﺭﺓ ﺯﺍﺋﺪﺓ‬
‫ﻋﻦ ﻗﺪﺭ ﺍﳊﺎﺟﺔ ﻓﺘﻜﻮﻥ ﺍﺳﺮﺍﻓﺎ ﻭﻫﻮ ﺣﺮﺍﻡ‪.‬‬
‫ﻓﻨﻘﻮﻝ ﺍﻭﻻ ﻻ ﻧﺴﻠﻢ ﺯﻳﺎﺩﺗﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﳊﺎﺟﺔ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻇﻬﺎﺭ ﺷﻮﻛﺔ ﺍﻻﺳﻼﻡ‬

‫ﻭﻣﻬﺎﺑﺘﻪ ﰲ ﻗﻠﻮﺏ ﺍﻟﻜﻔﺮﺓ ﻭﺛﺎﻧﻴﺎ ﺍﻥ ﺍﻟﻌﱪﺓ ﺑﺎﻟﻌﻤﻮﻡ ﻭﺍﻻﻛﺜﺮ ﻭﻛﺜﲑ ﻣﻦ ﺍﺠﻤﻟﺎﻟﺲ ﺗﻜﻮﻥ‬
‫ﺧﺎﻟﻴﺔ ﻋﻦ ﺍﻻﺳﺮﺍﻑ ﻭﺛﺎﻟﺜﺎ ﺍﻥ ﻋﻮﺍﻡ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺬﻟﻚ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﻟﻄﺎﻏﻴﺔ ﻳﺼﺮﻓﻮﻥ‬

‫ﺍﻣﻮﺍﳍﻢ ﰲ ﺍﻏﺮﺍﺿﻬﻢ ﻣﻦ ﺍﳌﺂﻛﻞ ﻭﺍﳌﺸﺎﺭﺏ ﻭﺍﳌﻼﺑﺲ ﺳﻴﻤﺎ ﺍﻟﻌﻤﺎﺭﺍﺕ ﻭﺑﻨﺎﺀ ﺍﻟﺒﻴﻮﺕ‬
‫ﻭﺍﳋﺎﻧﺎﺕ ﻭﻻ ﻳﺒﺎﻟﻮﻥ ﰲ ﻫﺬﻩ ﺍﻻﻣﻮﺭ ﻣﻦ ﺍﻻﺳﺮﺍﻑ ﻭﻻ ﻳﻠﻮﻡ ﺍﺣﺪ ﻣﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻋﻠﻰ‬
‫ﺍﻟﻮﻫﺎﰊ ﺍﻵﺧﺮ ﻛﻤﺎ ﻫﻮ ﻣﺸﺎﻫﺪ ﻭﻣﻌﻠﻮﻡ ﻭﺍﻣﺎ ﺍﺫﺍ ﺻﺮﻑ ﺍﺣﺪ ﻣﻦ ﺍﶈﺒﲔ ﺍﻟﻌﺎﺷﻘﲔ ﻣﺎﻟﻪ‬
‫ﺯﺍﺋﺪﺍ ﻣﻦ ﺍﳊﺎﺟﺔ ﰲ ﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ‬
‫ﻓﻴﻠﻮﻣﻮﻧﻪ ﻭﻳﻘﻮﻟﻮﻥ ﺍﻧﻪ ﺍﺳﺮﺍﻑ ﻭﻻ ﺍﺳﺮﺍﻑ ﰲ ﺍﳋﲑ ﻓﻬﺬﺍ ﺍﻟﺮﻣﻲ ﻟﺴﻬﻢ ﻧﺎﺷﺊ ﻋﻦ ﻗﻠﺔ‬
‫ﺍﳊﻴﺎﺀ ﻭﺍﻟﺪﻳﻦ ﻭﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﲨﻌﲔ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬

‫ ‪- ٩٩‬‬‫ﻭﺍﻣﺎ ﻗﻮﻝ ﺍﻟﻮﻫﺎﰊ ﺍﳌﺨﺬﻭﻝ ﰲ ﺍﻟﻘﻴﺎﻡ ﺍﻟﺸﺮﻳﻒ )ﻓﻬﺬﻩ ﺍﻻﻋﺎﺩﺓ ﺍﻟﻮﻻﺩﺓ ﳑﺎﺛﻠﺔ‬
‫ﺑﻔﻌﻞ ﳎﻮﺱ ﺍﳍﻨﺪ ﺍﱁ( ﻓﻠﻨﻜﺘﻒ ﰲ ﺭﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳋﺒﻴﺚ ﻋﻠﻰ ﺍﻟﻮﻫﺎﰊ ﺍﻻﻇﻠﻢ ﲟﺎ ﺍﻓﺎﺩﻧﺎ‬
‫ﺑﻪ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﻣﻞ ﻭﺍﻟﻮﱄ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﺎﺿﻞ ﺍﳊﺴﻴﺐ ﺍﻟﻨﺠﻴﺐ ﻭﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻳﻒ‬
‫ﻣﻮﻻﻧﺎ ﻭﺳﻴﺪﻧﺎ ﺍﲪﺪ ﺑﻦ ﺍﻟﺴﻴﺪ ﺍﺳﻌﺪ ﺍﻓﻨﺪﻱ ﺍﻟﮕﻴﻼﱐ ﺍﳊﻤﻮﻱ ﺩﺍﻡ ﻓﻀﻠﻪ ﻭﳎﺪﻩ ﺁﻣﲔ ﳌﺎ‬
‫ﺳﺌﻞ ﻧﻔﻌﻨﺎ ﺍﷲ ﺑﻌﻠﻮﻣﻪ ﻋﻦ ﺣﻜﻢ ﻓﺘﻮﻯ ﺍﳌﺬﻛﻮﺭ ﺍﳌﺎﻧﻊ ﻟﻠﻘﻴﺎﻡ ﺍﻟﺸﺮﻳﻒ ﰲ ﺍﳌﻮﻟﺪ ﺍﳌﻨﻴﻒ‬
‫ﻓﺎﺟﺎﺏ ﻭﺍﻓﺎﺩ ﻭﻧﻔﻊ ﺍﻟﻌﺒﺎﺩ ﻭﺑﲔ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﺍﱃ ﺍﻥ ﻗﺎﻝ ﻭﻫﺬﺍ ﻧﺺ ﻛﻼﻣﻪ‬
‫ﺍﻟﺸﺮﻳﻒ ﺑﻠﻔﻈﻪ ﺍﳌﻨﻴﻒ ﻭﺍﻣﺎ ﺣﺎﻝ ﻣﻦ ﺍﻓﱴ ﺑﺎﳊﺮﻣﺔ ﻭﻓﺴّﻖ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻭﺷﺒﻪ ﻓﻌﻠﻬﻢ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺷﻌﺎﺭ ﺍﻻﳝﺎﻥ ﺑﻔﻌﻞ ﺍﺠﻤﻟﻮﺱ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺷﻌﺎﺭ ﺍﻟﻜﻔﺮ ﻭﱂ ﻳﺴﻌﻪ ﺍﻻ‬
‫ﺗﺸﺒﻴﻪ )ﻛﻨﻬﻴﺎ( ﺑﺎﻟﻨﱯ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻲ ﺣﺎﻝ ﺧﻄﺮﻩ ﳜﺸﻰ‬
‫ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﻻﻧﻪ ﻬﺗﻮّﺭ ﻭﲡﺮﺅ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﻭﺍﳌﺆﻣﻨﲔ ﻭﳚﺐ ﺍﺑﻌﺎﺩﻩ ﻭﺍﳊﺠﺮ ﻋﻠﻴﻪ ﻭﺗﻨﻔﲑ ﻋﻮﺍﻡ ﻭﺑﺴﻄﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻟﺌﻼ ﻳﺴﺮﻱ ﺍﻟﻴﻬﻢ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻢ ﺍﻟﻘﺎﺗﻞ ﻣﺎ ﺳﺮﻯ ﺍﻟﻴﻪ ﻭﻫﻮ ﺑﺬﺍﺗﻪ ﻻ ﳜﻠﺼﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻘﻄﺔ ﺍﻻ ﺍﻟﺘﻮﺑﺔ‬
‫ﻭﺍﻟﺮﺟﻮﻉ ﺍﱃ ﺣﺎﻝ ﺍﻫﻞ ﺍﻟﻴﻘﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺑﻘﻠﻢ ﺍﻟﻔﻘﲑ ﳌﻮﻻﻩ ﻋ ّﺰ ﻭﺟ ﹼﻞ‬
‫ﺣﺎﻛﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺧﺎﺩﻡ ﺍﻟﺴﻨﺔ ﺍﳌﻨﻴﻔﺔ ﺍﳌﺴﻜﲔ ﻋﺒﺪ ﺭﺑﻪ ﺍﲪﺪ ﺍﻟﮕﻴﻼﱐ ﺍﺑﻦ‬
‫ﺍﳌﺮﺣﻮﻡ ﺍﳌﱪﻭﺭ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺴﻴﺪ ﺍﻟﺸﺮﻳﻒ ﳏﻤﺪ ﺍﺳﻌﺪ ﺍﻓﻨﺪﻱ ﺍﳉﻴﻼﱐ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‬
‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﺍﻟﺸﺮﻳﻒ ﺳﻨﺔ ‪ ١٣٢٩‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﻔﻘﲑ ﻛﺎﺗﺐ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﺍﻥ ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﳊﻖ ﺍﻟﺼﺤﻴﺢ ﺍﳋﺎﱄ‬
‫ﻋﻦ ﺍﻻﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻭﻗﺪ ﻗﺪﻣﻨﺎ ﺍﻟﻨﻘﻮﻝ ﰲ ﺑﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﳌﻔﱵ ﻣﻮﻻﻧﺎ ﺍﰊ ﺍﻟﺴﻌﻮﺩ‬
‫ﺍﻟﺮﻭﻣﻲ ﻭﺍﻟﺘﻘﻲ ﺍﻟﺴﺒﻜﻲ ﻭﻣﺘﺎﺑﻌﻴﻪ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﳊﻠﱯ ﻭﺍﻻﻣﺎﻡ ﺍﰊ ﺯﻳﺪ ﻭﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ‬
‫ﺍﻻﻫﺪﻝ ﻭﻣﻔﱵ ﺍﳊﻨﺎﺑﻠﺔ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﲨﻌﲔ ﻭﺍﻵﻥ ﺍﺯﻳﺪ ﺑﻌﺾ‬
‫ﺗﺼﺮﳛﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺒﺎﺭ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳌﻐﻠﻄﺎﺋﻲ ﰲ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﻧﻜﺮ ﺍﻟﻘﻴﺎﻡ‬
‫ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺓ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻻﻣﻮﺭ ﺍﳌﺴﺘﺤﺴﻨﺔ ﻭﻗﺪ ﺍﻓﱴ ﲨﺎﻋﺔ ﳐﺘﻠﻔﺔ ﺍﳌﺬﺍﻫﺐ‬

‫ ‪- ١٠٠‬‬‫ﺑﺎﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﻭﺫﻟﻚ ﻣﻦ ﺍﻻﻛﺮﺍﻡ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻛﺮﺍﻣﻪ ﻭﺗﻌﻈﻴﻤﻪ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﰲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﳑﺎﺗﻪ ﻭﻻ ﺷﻚ ﺍﻥ‬
‫ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻻﻛﺮﺍﻡ ﺣﻴﺚ ﺍﺭﺳﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‬
‫ﻓﻠﻮ ﺍﺳﺘﻄﺎﻉ ﺍﻻﻧﺴﺎﻥ ﺍﻥ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻻﺣﺪﺍﻕ ﻟﻜﺎﻥ ﺫﻟﻚ ﺍﻗﻞ ﺍﻟﻘﻠﻴﻞ ﰲ ﺣﻖ ﻫﺬﺍ ﺍﻟﺴﻴﺪ‬
‫ﺍﳉﻠﻴﻞ ﻭﻣﺎ ﺍﺣﺴﻦ ﻗﻮﻟﻪ ﰲ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ﻻﻭﱄ ﺍﻻﻟﺒﺎﺏ ﺍﻥ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺰﻣﺎﻥ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻳﻘﻮﻡ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﺮﻫﺒﺎﻥ ﻓﻼ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻗﺒﻴﺢ ﻓﻌﻠﻪ ﻭﻳﻨﻜﺮ ﻋﻠﻰ ﻣﻦ‬
‫ﻳﻘﻮﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺓ ﺳﻴﺪ ﺍﻟﻜﻮﻧﲔ ﻓﺎﻧﺎ ﷲ ﻭﺍﻧﺎ ﺍﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﳏﻘﻖ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﻼﻥ ﺍﻟﺒﻜﺮﻱ ﺍﻟﺼﺪﻳﻘﻲ ﰲ )ﻣﻮﺭﺩ ﺍﻟﺼﻔﺎ ﰲ‬
‫ﻣﻮﻟﺪ ﺍﳌﺼﻄﻔﻰ( ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺎﻧﻪ ﺍﺫﺍ ﺫﻛﺮ ﺍﳌﺪﺭﺱ ﺍﻭ‬
‫ﺍﻟﻮﺍﻋﻆ ﺍﻭ ﺍﳌﺎﺩﺡ ﻭﻻﺩﺓ ﺍﻣﻪ ﻭﺿﻌﻬﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻡ ﺍﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﻌﻈﻴﻤﺎ ﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺬﺍ ﺑﺪﻋﺔ ﻻ ﺍﺻﻞ ﳍﺎ ﺍﻻ ﺍﻬﻧﺎ ﻻ ﺑﺄﺱ ﻬﺑﺎ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﻌﻈﻴﻢ‬
‫ﻟﻠﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ ﺑﻞ ﻫﻮ ﻓﻌﻞ ﺣﺴﻦ ﳑﻦ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﳊﺐ ﻭﺍﻻﺟﻼﻝ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﺍﺣﺴﻦ ﻗﻮﻝ ﺍﻟﺒﻠﻴﻎ ﺣﺴّﺎﻥ ﺯﻣﺎﻧﻪ ﳛﲕ ﺍﻟﺼﺮﺻﺮﻱ ﻭﻫﻮ ﺍﺑﻮﺑﻜﺮ ﺯﻛﺮﻳﺎ‬
‫ﳛﲕ ﺑﻦ ﻳﻮﺳﻒ ﺍﳊﻨﺒﻠﻲ ﰲ ﺑﻌﺾ ﻗﺼﺎﺋﺪﻩ ﺍﺑﻴﺎﺕ‪:‬‬
‫ﻗﻠﻴﻞ ﳌﺪﺡ ﺍﳌﺼﻄﻔﻰ ﺍﳋﻂ ﻣﻦ ﺫﻫﺐ * ﻋﻠﻰ ﻓﻀﺔ ﻣﻦ ﺧﻂ ﺍﺣﺴﻦ ﻣﻦ ﻛﺘﺐ‬
‫ﻭﺍﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻋﻪ * ﻗﻴﺎﻣﺎ ﺻﻔﻮﻓﺎ ﺍﻭ ﺟﺜﻴﺎ ﻋﻠﻰ ﺍﻟﺮﻛﺐ‬
‫ﺍﻣﺎ ﺍﷲ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻛﺘﺐ ﺍﲰﻪ * ﻋﻠﻰ ﻋﺮﺷﻪ ﻳﺎ ﺭﺗﺒﺔ ﲰﺖ ﺍﻟﺮﺗﺐ‬
‫ﻭﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﰲ ﺗﺮﲨﺔ ﻭﺍﻟﺪﻩ ﺍﺗﻔﻖ ﺍﻥ‬
‫ﻣﻨﺸﺪﺍ ﺍﻧﺸﺪ ﻫﺬﻩ ﺍﻻﺑﻴﺎﺕ ﰲ ﺧﺘﻢ ﺩﺭﺱ ﻭﺍﻟﺪﻩ ﺍﻟﺘﻘﻲ ﻭﻛﺎﻥ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻻﻋﻴﺎﻥ ﺣﺎﺿﺮﻳﻦ‬
‫ﻓﻠﻤﺎ ﻭﺻﻞ ﺍﳌﻨﺸﺪ ﺍﱃ ﻗﻮﻟﻪ ﻭﺍﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻋﻪ ﺍﱁ ﻗﺎﻡ ﺍﻟﺸﻴﺦ ﻟﻠﺤﺎﻝ ﻋﻠﻰ‬
‫ﻗﺪﻣﻴﻪ ﺍﻣﺘﺜﺎﻻ ﳌﺎ ﻗﺎﻝ ﺍﻟﺼﺮﺻﺮﻱ ﻭﻗﺎﻡ ﺍﳊﺎﺿﺮﻭﻥ ﻭﺣﺼﻠﺖ ﺳﺎﻋﺔ ﻃﻴﺒﺔ ﺍﻧﺘﻬﻰ ﻭﻳﻜﻔﻲ‬
‫ﺫﻟﻚ ﺑﺎﻻﻗﺘﺪﺍﺀ ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﳒﻢ ﺍﻟﺪﻳﻦ ﺍﻟﻐﻴﻄﻲ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻬﺑﺠﺔ ﺍﻟﺴﺎﻣﻌﲔ ﻭﺍﻟﻨﺎﻇﺮﻳﻦ‬
‫ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺎﻧﻪ ﺍﺫﺍ ﺳﺎﻕ ﺍﻟﻮﻋﺎﻅ ﻭﺍﳌﺪﺍﺡ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺫﻛﺮ‬

‫ ‪- ١٠١‬‬‫ﻭﺿﻊ ﺁﻣﻨﺔ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻡ ﺍﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺫﻟﻚ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺑﺪﻋﺔ ﻻ ﺍﺻﻞ ﳍﺎ ﻭﻟﻜﻦ ﻻ ﺑﺄﺱ ﺑﻪ ﻻﺟﻞ ﺍﻟﺘﻌﻈﻴﻢ ﺑﻞ‬
‫ﻫﻮ ﺣﺴﻦ ﳑﻦ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﳊﺐ ﻭﺍﻻﺟﻼﻝ ﻟﺬﻟﻚ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﺍﻓﻀﻞ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﺷﺮﻑ ﺍﻟﺘﺴﻠﻴﻢ ﻭﻣﺎ ﺍﺣﺴﻦ ﻗﻮﻝ ﺍﻻﻣﺎﻡ ﺍﻟﺒﻠﻴﻎ ﺣﺴّﺎﻥ ﺯﻣﺎﻧﻪ ﺍﱃ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻩ ﻣﻦ‬
‫ﺍﻻﺑﻴﺎﺕ ﻭﻗﺼﺔ ﻗﻴﺎﻡ ﺍﻻﻣﺎﻡ ﺍﻟﺴﺒﻜﻲ ﻻ ﳜﻔﻰ ﺍﻥ ﺍﳌﺮﺍﺩ ﲟﺎ ﻭﻗﻊ ﰲ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻥ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺪﻋﺔ ﻻ ﺍﺻﻞ ﳍﺎ ﻫﻮ ﺍﻧﻪ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﻣﻦ ﺣﻴﺚ ﺍﳋﺼﻮﺹ ﻭﺫﻟﻚ ﻻ ﻳﻨﺎﰲ ﺩﺧﻮﻟﻪ‬
‫ﲢﺖ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﻭﺍﺻﻮﻟﻪ ﻭﺛﺒﻮﺕ ﺍﻻﺻﻞ ﻟﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﻤﻮﻡ ﻛﻤﺎ ﻗﺎﻝ ﺍﻻﻣﺎﻡ‬
‫ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻻﺫﻛﺎﺭ ﻭﺍﻋﻠﻢ ﺍﻥ ﻫﺬﻩ ﺍﳌﺼﺎﻓﺤﺔ ﻣﺴﺘﺤﺒﺔ ﻋﻨﺪ ﻛﻞ ﻟﻘﺎﺀ ﻭﺍﻣﺎ ﻣﺎ ﺍﻋﺘﺎﺩﻩ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﺼﺎﻓﺤﺔ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﺍﻟﻌﺼﺮ ﻓﻼ ﺍﺻﻞ ﻟﻪ ﰲ ﺍﻟﺸﺮﻉ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‬
‫ﻭﻟﻜﻦ ﻻ ﺑﺄﺱ ﺑﻪ ﻓﺎﻥ ﺍﺻﻞ ﺍﳌﺼﺎﻓﺤﺔ ﺳﻨﺔ ﻭﻛﻮﻬﻧﻢ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻴﻪ ﰲ ﺑﻌﺾ ﺍﻻﺣﻮﺍﻝ‬
‫ﻭﻓﺮﻃﻮﺍ ﻓﻴﻬﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻻﺣﻮﺍﻝ ﺍﻭ ﺍﻛﺜﺮﻫﺎ ﻻ ﳜﺮﺝ ﺫﻟﻚ ﺍﻟﺒﻌﺾ ﻣﻦ ﻛﻮﻧﻪ ﻣﻦ‬
‫ﺍﳌﺼﺎﻓﺤﺔ ﺍﻟﱵ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺑﺎﺻﻠﻬﺎ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﳌﲑﻏﲏ ﺍﳌﻜﻲ‬
‫ﻣﻔﱵ ﺍﳊﻨﻔﻴﺔ ﺍﺳﺘﺤﺴﻨﻪ ﺍﻱ ﺍﻟﻘﻴﺎﻡ ﻛﺜﲑﻭﻥ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺣﺴﲔ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳌﻜﻲ ﻣﻔﱵ ﺍﳌﺎﻟﻜﻴﺔ ﻭﻗﺎﻝ ﺧﺎﲤﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺮﻓﺎﺀ‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﺸﻬﻴﺪ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﻻﺭﻭﺍﺳﻲ ﺍﻟﻮﺍﱐ ﰲ )ﺭﺳﺎﻟﺔ ﻣﻮﻟﺪ ﺍﻟﻨﱯ( ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻘﻴﺎﻡ‬
‫ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺓ ﺳﻴﺪ ﺍﻻﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺳﺘﺤﺴﻨﻪ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻧﺘﻬﻰ]‪ [١‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻤﺮ ﺑﻦ ﺍﰊ ﺑﻜﺮ ﺍﻟﺮﺋﻴﺲ ﺍﳌﻜﻲ ﻣﻔﱵ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻧﻌﻢ‬
‫ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺳﺘﺤﺴﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻫﻮ ﺣﺴﻦ ﳌﺎ ﳚﺐ‬
‫ﻋﻠﻴﻨﺎ ﻣﻦ ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﳌﻔﺴﺮ ﺍﶈﺪﺙ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺮﺍﺝ ﺍﻣﺎ ﺍﻟﻘﻴﺎﻡ ﺍﺫﺍ ﺟﺎﺀ ﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﺗﻮﺍﺭﺛﻪ ﺍﻻﺋﻤﺔ ﺍﻻﻋﻼﻡ ﻭﺍﳊﻜﺎﻡ ﻣﻦ ﻏﲑ ﻧﻜﲑ ﻣﻨﻜﺮ ﻭﻻ ﺭ ّﺩ‬
‫ﺭﺍ ّﺩ ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﺴﺘﺤﺴﻨﺎ ﻭﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺘﻌﻈﻴﻢ ﻏﲑﻩ ﻭﻳﻜﻔﻲ ﺍﺛﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‬
‫)‪ (١‬ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﻓﻨﺪﻱ ﺗﻮﰱ ﺳﻨﺔ ‪ ١٣٦٢‬ﻫـ‪ ١٩٤٣] .‬ﻡ‪ [.‬ﰲ ﺃﻧﻘﺮﻩ ﻭﺩﻓﻦ ﰲ ﻗﺮﻳﺔ ﺑﺎﻏﻠﻮﻡ‬

‫ ‪- ١٠٢‬‬‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ )ﻣﺎ ﺭﺁﻩ ﺍﳌﺆﻣﻨﻮﻥ ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ ﺍﷲ ﺣﺴﻦ( ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺣﺴﻦ‬
‫ﺍﻟﺪﻣﻴﺎﻃﻲ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﻭﻻﺩﺓ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻗﺮﺍﺀﺓ‬
‫ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮ ﻻ ﺷﻚ ﰲ ﺍﺳﺘﺤﺒﺎﺑﻪ ﻭﻃﻠﺒﻪ‬
‫ﻭﺍﺳﺘﺤﺴﺎﻧﻪ ﻭﻧﺪﺑﻪ ﻭﳛﺼﻞ ﻟﻔﺎﻋﻠﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﳊﻆ ﺍﻻﻭﻓﺮ ﻭﺍﳋﲑ ﺍﻻﻛﱪ ﻻﻧﻪ ﺗﻌﻈﻴﻢ‬
‫ﺍﻱ ﺗﻌﻈﻴﻢ ﻟﻠﻨﱯ ﺍﻟﻜﺮﱘ ﺫﻱ ﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺍﺧﺮﺟﻨﺎ ﺍﷲ ﺑﻪ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﺍﱃ‬
‫ﺍﻻﳝﺎﻥ ﻭﺧﻠﺼﻨﺎ ﺑﻪ ﻣﻦ ﻧﺎﺭ ﺍﳉﻬﻞ ﺍﱃ ﺟﻨﺎﺕ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻻﻳﻘﺎﻥ ﻓﺘﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻪ ﻣﺴﺎﺭﻋﺔ ﺍﱃ ﺭﺿﺎﺀ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻇﻬﺎﺭ ﻻﻗﻮﻯ ﺷﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ) َﻭ َﻣ ْﻦ‬
‫ﷲ‬
‫ﺕﺍِ‬
‫ﺏ * ﺍﳊﺞ‪َ ) (٣٢ :‬ﻭ َﻣ ْﻦ ُﻳ َﻌ ِّﻈ ْﻢ ُﺣ ُﺮ َﻣﺎ ِ‬
‫ﷲ ﹶﻓِﺎﱠﻧ َﻬﺎ ِﻣ ْﻦ َﺗ ﹾﻘ َﻮﻯ ﺍﹾﻟ ﹸﻘﻠ ُﻮ ِ‬
‫ُﻳ َﻌ ِّﻈ ْﻢ َﺷ َﻌﺎِﺋ َﺮ ﺍ ِ‬
‫ﹶﻓ ُﻬ َﻮ َﺧ ْﻴﺮٌ ﹶﻟ ُﻪ ِﻋ ْﻨ َﺪ َﺭِّﺑ ِﻪ * ﺍﳊﺞ‪ (٣٠ :‬ﺍﻧﺘﻬﻰ ﻭﻗﺪ ﺍﻓﺎﺩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﺎﺿﻞ ﻣﻮﻻﻧﺎ ﺍﻟﺸﻴﺦ‬

‫ﳏﻤﺪ ﳛﲕ ﺍﳌﻜﺘﱯ ﺯﻣﻴﺘﺎ ﺍﳌﻘﻴﻢ ﲟﺪﺭﺳﺔ ﺩﺍﺭ ﺍﳊﺪﻳﺚ ﺩﻣﺸﻖ ﺍﻟﺸﺎﻡ ﺗﻠﻤﻴﺬ ﺍﻣﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﻟﻌﺎﻣﻠﲔ ﻣﻮﻻﻧﺎ ﻭﺳﻴﺪﻧﺎ ﺍﻟﺸﻴﺦ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﻣﺘﻊ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﺑﻄﻮﻝ ﺑﻘﺎﺋﻪ ﺁﻣﲔ ﳌﺎ ﺳﺌﻞ‬
‫ﺳﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻜﻢ ﻓﺘﻮﻯ ﺍﻟﻮﻫﺎﰊ ﺍﳍﻨﺪﻱ ﺍﳌﺨﺬﻭﻝ ﺍﳌﻨﻜﺮ ﻟﻠﻘﻴﺎﻡ ﻭﻗﺖ ﺫﻛﺮ‬
‫ﻭﻻﺩﺓ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺟﺎﺏ ﻭﺍﻓﺎﺩ ﻧﻔﻊ ﺍﷲ ﺑﻪ ﺍﻟﻌﺒﺎﺩ ﰲ ﻓﺘﻮﺍﻩ‬
‫ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﻔﺘﻮﻯ ﺍﻟﺪﻣﺸﻘﻴﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻭﺍﺛﺒﺖ ﻓﻴﻬﺎ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﺍﱃ ﺍﻥ‬
‫ﻗﺎﻝ ﻭﻻ ﳝﻨﻊ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺍﻻ ﻓﺮﻗﺔ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻣﻦ ﺍﺗﺒﺎﻉ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻨﺠﺪﻱ ﺍﳌﻘﺘﺪﻱ‬
‫ﺑﺎﺑﻦ ﺗﻴﻤﻴﺔ]‪ [١‬ﻭﻗﺪ ﺍﻓﱴ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ]‪ [٢‬ﺗﻐﻤﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﲪﺘﻪ ﰲ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ‬
‫ﺍﻟﺪﺭ ﰲ ﺑﺎﺏ ﺍﳋﻮﺍﺭﺝ ﺑﺎﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻭﻣﻌﲎ ﺍﳋﺎﺭﺟﻲ ﺍﳋﺎﺭﺝ ﻋﻦ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﻟﻘﻴﺎﻡ ﻳﻘﻮﻝ ﺑﺎﻧﻪ ﻣﻦ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻳﺘﱪﺃ ﻣﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ‬
‫ﻭﺍﻫﻞ ﺍﻟﺒﺪﻉ ﻟﻜﻨﻪ ﳝﻨﻊ ﺍﻟﻘﻴﺎﻡ ﻓﻘﻂ ﻓﻴﻜﻔﻴﻪ ﻣﺎ ﺍﻓﱴ ﺑﻪ ﻣﻔﱵ ﺍﻟﺜﻘﻠﲔ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺍﺑﻮ‬
‫ﺍﻟﺴﻌﻮﺩ ﺍﻟﻌﻤﺎﺩﻱ]‪ [٣‬ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ ﺑﻜﻔﺮ ﻣﻦ ﺗﺮﻙ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ‬
‫)‪ (١‬ﺍﲪﺪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ ﺗﻮﰱ ﺳﻨﺔ ‪٧٢٩‬ﻫـ‪ ١٣٢٩] .‬ﻡ‪ [.‬ﰲ ﺍﻟﺸﺎﻡ‬
‫)‪ (٢‬ﳏﻤﺪ ﺍﻣﲔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺗﻮﰱ ﺳﻨﺔ ‪ ١٢٥٢‬ﻫـ‪ ١٨٣٦] .‬ﻡ‪ [.‬ﰲ ﺍﻟﺸﺎﻡ‬
‫)‪ (٣‬ﻣﻔﱵ ﺍﻟﺜﻘﻠﲔ ﺍﲪﺪ ﺍﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺍﻟﻌﻤﺎﺩﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ٩٨٢‬ﻫـ‪ ١٥٧٤] .‬ﻡ‪ [.‬ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ‬

‫ ‪- ١٠٣‬‬‫ﺍﻟﺸﺮﻳﻒ ﺣﺮﺭ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﺷﻬﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﺳﻨﺔ ﺍﻟﻒ ﻭﺛﻠﺜﻤﺎﺋﺔ ﻭﺗﺴﻌﺔ‬
‫ﻭﻋﺸﺮﻳﻦ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺍﻟﺸﺮﻳﻒ ﺑﻠﻔﻈﻪ ﺍﳌﻨﻴﻒ ﻣﻊ ﺑﻌﺾ ﺍﺧﺘﺼﺎﺭ ﻣﻦ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻨﺤﻴﻒ‬
‫ﻭﻗﺪ ﺍﺷﺒﻊ ﺍﻟﻜﻼﻡ ﰲ ﺍﺳﺘﺤﺒﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﻭﺟﻬﺎﺑﺬﺓ‬
‫ﺍﻻﺳﻼﻡ ﻳﻄﻮﻝ ﺍﻟﺒﻴﺎﻥ ﺑﺬﻛﺮﻫﻢ ﻭﺫﻛﺮ ﺍﻗﺎﻭﻳﻠﻬﻢ ﻭﻓﻴﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻏﻨﻴﺔ ﳌﻦ ﺍﻧﺼﻒ ﻭﱂ‬
‫ﻳﺘﻌﺴﻒ ﻻﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺤﺴﻨﻮﻩ ﻫﻢ ﻣﻦ ﺍﻻﺋﻤﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻭﺍﻗﻮﺍﳍﻢ ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﻔﺘﻮﺍﻫﻢ ﻣﻌﻤﻮﻝ ﺍﻟﻨﺎﺱ ﻓﻘﻮﻝ ﻫﺆﻻﺀ ﺍﻻﺋﻤﺔ‬
‫ﻗﺪ ﻭﺍﻓﻖ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻓﻠﻠﹼﻪ ﺍﳊﻤﺪ ﻭﺍﻣﺎ ﻗﻮﻝ ﺍﻟﻮﻫﺎﰊ ﰲ ﺁﺧﺮ ﻓﺘﻮﺍﻩ‪.‬‬
‫ﻗﻮﻟﻪ )ﻭﻣﻦ ﺿﻤﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻭﺿﺢ ﻻﻫﻞ ﺍﻟﻔﻬﻢ ﺍﻥ ﻧﻔﺲ ﳏﻔﻞ ﺍﳌﻴﻼﺩ ﰲ‬

‫ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﺑﺪﻋﺔ ﻭﻣﻨﻜﺮ ﻭﻻ ﺻﻮﺭﺓ ﳉﻮﺍﺯﻩ ﺷﺮﻋﺎ(‬

‫ﻓﺎﻗﻮﻝ ﰲ ﺭﺩّﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﺍﺋﻤﺔ ﺍﻻﺳﻼﻡ ﺳﻠﻔﺎ ﻭﺧﻠﻔﺎ ﻗﺎﺋﻠﻮﻥ ﲜﻮﺍﺯ ﳏﻔﻞ‬

‫ﺍﳌﻴﻼﺩ ﺍﳌﺮﻭﺟﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻻﺳﻼﻣﻴﺔ ﻓﻜﺘﺒﻮﺍ ﰲ ﺍﺳﺘﺤﺒﺎﺑﻪ ﻛﺘﺒﺎ ﻭﺭﺳﺎﺋﻞ ﻭﺑﻴﻨﻮﺍ ﻓﻴﻬﺎ‬
‫ﺍﻟﺪﻻﺋﻞ ﻓﻘﺪ ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﳊﺎﺻﻞ ﺍﻥ ﺍﻟﺒﺪﻋﺔ ﺍﳊﺴﻨﺔ‬
‫ﻣﺘﻔﻖ ﻋﻠﻰ ﻧﺪﻬﺑﺎ ﻭﻋﻤﻞ ﺍﳌﻮﻟﺪ ﻭﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﻪ ﻛﺬﻟﻚ ﺍﻱ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻭﻣﻦ ﰒ ﻗﺎﻝ‬
‫ﺍﻻﻣﺎﻡ ﺍﺑﻮﺷﺎﻣﺔ ﺷﻴﺦ ﺍﻻﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ]‪ [١‬ﻭﻣﻦ ﺍﺣﺴﻦ ﻣﺎ ﺍﺑﺘﺪﻉ ﰲ‬
‫ﺯﻣﺎﻧﻨﺎ ﻣﺎ ﻳﻔﻌﻞ ﻛﻞ ﻋﺎﻡ ﰲ ﺍﻟﻴﻮﻡ ﺍﳌﻮﺍﻓﻖ ﻟﻴﻮﻡ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ‬
‫ﺍﻟﺼﺪﻗﺎﺕ ﻭﻓﻌﻞ ﺍﳋﲑﺍﺕ ﻭﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻓﺎﻥ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻻﺣﺴﺎﻥ‬
‫ﻟﻠﻔﻘﺮﺍﺀ ﻣﺸﻌﺮ ﲟﺤﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﻈﻴﻤﻪ ﰲ ﻗﻠﺐ ﻓﺎﻋﻞ ﺫﻟﻚ ﻭﺷﻜﺮ‬
‫ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻣﻦ ﺑﻪ ﻣﻦ ﺍﳚﺎﺩ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﺍﺭﺳﻠﻪ ﺭﲪﺔ‬
‫ﻟﻠﻌﺎﳌﲔ ﻫﺬﺍ ﻛﻼﻣﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﺨﺎﻭﻱ ﱂ ﻳﻔﻌﻠﻪ ﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﻭﺍﳕﺎ‬
‫ﺣﺪﺙ ﺑﻌﺪ ﰒ ﻻ ﻳﺰﺍﻝ ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﻣﻦ ﺳﺎﺋﺮ ﺍﻻﻗﻄﺎﺭ ﻭﺍﳌﺪﻥ ﺍﻟﻜﺒﺎﺭ ﻳﻌﻤﻠﻮﻥ ﺍﳌﻮﻟﺪ‬
‫ﻭﻳﺘﺼﺪﻗﻮﻥ ﰲ ﻟﻴﺎﻟﻴﻪ ﺑﺎﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺎﺕ ﻭﻳﻌﺘﻨﻮﻥ ﺑﻘﺮﺍﺀﺓ ﻣﻮﻟﺪﻩ ﺍﻟﻜﺮﱘ ﻭﻳﻈﻬﺮ ﻋﻠﻴﻬﻢ ﻣﻦ‬
‫ﺑﺮﻛﺎﺗﻪ ﻛﻞ ﻓﻀﻞ ﻋﻤﻴﻢ ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﻣﻦ ﺧﻮﺍﺻﻪ ﺍﻧﻪ ﺍﻣﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻌﺎﻡ ﻭﺑﺸﺮﻯ‬
‫)‪ (١‬ﺍﻻﻣﺎﻡ ﳛﲕ ﺍﻟﻨﻮﻭﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٧٦‬ﻫـ‪ ١٢٧٧] .‬ﻡ‪ [.‬ﰲ ﺍﻟﺸﺎﻡ‬

‫ ‪- ١٠٤‬‬‫ﻋﺎﺟﻠﺔ ﺑﻨﻴﻞ ﺍﻟﺒﻐﻴﺔ ﻭﺍﳌﺮﺍﻡ ﻭﺍﻭﻝ ﻣﻦ ﻗﺮﺃ ﺍﳌﻮﻟﺪ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﳌﻐﻠﻄﺎﺋﻰ ﻫﻮ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﺼﺎﱀ ﺍﻟﻌﺎﱂ ﺍﳌﺸﻬﻮﺭ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳋﻀﺮ ﺍﳌﻼ ﲟﺪﻳﻨﺔ ﺍﳌﻮﺻﻞ ﻭﺗﺒﻌﻪ ﰲ ﺫﻟﻚ‬
‫ﺍﳌﻠﻚ ﻣﻈﻔﺮ ﺍﻟﺪﻳﻦ ﺍﺑﻮﺳﻌﻴﺪ ﺍﺑﻦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﻗﻄﻔﺮ ﺑﺎﱏ ﺍﳉﺎﻣﻊ ﺍﳌﻈﻔﺮﻱ‬
‫ﺑﺼﺎﳊﻴﺔ ﺩﻣﺸﻖ ﺍﺑﻦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﺘﺮﻛﻤﺎﱐ ﺻﺎﺣﺐ ﺍﺭﺑﻞ ﻭﻣﻦ ﺑﻌﺪﻩ ﻣﻦ ﳏﱯ ﺍﳌﺼﻄﻔﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ ﻧﻘﻼ ﻋﻦ ﺍﺑﻦ ﻛﺜﲑ ﺍﻥ ﺍﳌﻠﻚ ﻣﻈﻔﺮ ﻛﺎﻥ ﺷﻬﻤﺎ‬
‫ﺷﺠﺎﻋﺎ ﺑﻄﻼ ﻋﺎﻗﻼ ﻋﺎﺩﻻ ﻭﻃﺎﻟﺖ ﻣﺪﺗﻪ ﰲ ﺍﳌﻠﻚ ﺍﱃ ﺍﻥ ﻣﺎﺕ ﲟﺪﻳﻨﺔ ﻋﻜﺎ ﰲ ﺳﻨﺔ‬
‫ﺛﻼﺛﲔ ﻭﺳﺘﻤﺎﺋﺔ ﳏﻤﻮﺩ ﺍﻟﺴﲑﺓ ﻭﺍﻟﺴﺮﻳﺮﺓ ﺍﻧﺘﻬﻰ ﻭﻗﺪ ﺍﺛﲎ ﻋﻠﻴﻪ ﺍﻻﻣﺎﻡ ﺍﺑﻮ ﺷﺎﻣﺔ ﺍﺣﺪ‬
‫ﺷﻴﻮﺥ ﺍﻻﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﺋﻤﺔ ﺍﻧﺘﻬﻰ ﻭﺻﻨﻒ ﻟﻠﻤﻠﻚ ﺍﳌﻈﻔﺮ ﺍﺑﻦ ﺩﺣﻴﺔ‬
‫ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻛﺘﺎﺑﺎ ﰲ ﺍﳌﻮﻟﺪ ﲰّﺎﻩ )ﺍﻟﺘﻨﻮﻳﺮ ﲟﻮﻟﺪ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ( ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﺍﺑﻦ ﺩﺣﻴﺔ ﻫﺬﺍ ﻫﻮ ﺍﻻﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﳌﺘﻘﻦ ﺍﺑﻮ ﺍﳋﻄﺎﺏ ﻋﻤﺮ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ‬
‫ﺑﻦ ﳏﻤﺪ ﺍﳌﺸﻬﻮﺭ ﺑﺎﺑﻦ ﺩﺣﻴﺔ ﺍﻻﻧﺪﻟﺴﻲ ﺍﻟﺴﺒﱵ ﺍﻟﺒﺼﲑ ﺑﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺍﳌﻌﺘﲎ ﺑﻪ ﺫﻭ ﺍﳊﻆ‬
‫ﺍﻟﻮﺍﻓﺮ ﻣﻦ ﺍﻟﻠﻐﺔ ﻭﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻋﻴﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺸﺎﻫﲑ ﺍﻟﻔﻀﻼﺀ ﺻﺎﺣﺐ‬
‫ﺍﻟﺘﺼﺎﻧﻴﻒ ﻭﻭﻃﻦ ﻣﺼﺮ ﻭﺩﺭﺱ ﺑﺪﺍﺭ ﺍﳊﺪﻳﺚ ﺍﻟﻜﺎﻣﻠﻴﺔ ﻣﺎﺕ ﺭﺍﺑﻊ ﻋﺸﺮ ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﺳﻨﺔ‬
‫ﺛﻼﺙ ﻭﺛﻼﺛﲔ ﻭﺳﺘﻤﺎﺋﺔ ﻭﺍﺷﺘﻬﺮ ﺑﺎﺑﻦ ﺩﺣﻴﺔ ﻻﻧﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﺬﻛﺮ ﺍﻧﻪ ﻣﻦ ﻭﻟﺪ‬
‫ﺩﺣﻴﺔ ﺍﻟﻜﻠﱯ ﺍﻟﺼﺤﺎﰊ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﺍﻧﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺍﺟﺘﺎﺯ ﺑﺎﺭﺑﻞ ﻭﻭﺟﺪ‬
‫ﻣﻠﻜﻬﺎ ﺍﳌﻈﻔﺮ ﻳﻌﺘﲏ ﺑﻌﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻓﺼﻨّﻒ ﻛﺘﺎﺏ ﺍﻟﺘﻨﻮﻳﺮ ﻭﻗﺮﺃﻩ ﻋﻠﻴﻪ ﺑﻨﻔﺴﻪ‬
‫ﻓﺎﺟﺎﺯﻩ ﺍﳌﻠﻚ ﺑﺎﻟﻒ ﺩﻳﻨﺎﺭ ﻏﲑ ﻣﺎ ﺍﺟﺮﻯ ﻋﻠﻴﻪ ﻣﺪﺓ ﺍﻗﺎﻣﺘﻪ ﻋﻨﺪﻩ ﻣﻦ ﻭﺍﻓﺮ ﺍﻻﻧﻌﺎﻡ ﻭﻛﺎﻥ‬
‫ﻣﻈﻔﺮ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﳛﺘﻔﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻏﺎﻳﺔ ﺍﻻﺣﺘﻔﺎﻝ ﻭﻳﻨﻔﻖ ﰲ ﺫﻟﻚ ﺍﻟﻮﻓﺎ ﻣﻦ ﺍﳌﺎﻝ‬
‫ﺍﳊﻼﻝ ﻗﺎﻝ ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﻓﻜﺎﻥ ﰲ ﻛﻞ ﺳﻨﺔ ﻳﺼﻞ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﺭﺑﻞ ﻣﺜﻞ ﺑﻐﺪﺍﺩ‬
‫ﻭﺍﳌﻮﺻﻞ ﻭﺍﳉﺰﻳﺮﺓ ﻭﺳﻨﺠﺎﺭ ﻭﻧﺼﻴﺒﲔ ﻭﺑﻼﺩ ﻋﺠﻢ ﻭﺗﻠﻚ ﺍﻟﻨﻮﺍﺣﻲ ﺧﻠﻖ ﻛﺜﲑﻭﻥ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﻮﻋﺎﻅ ﻭﺍﻟﻘﺮﺍﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﺫﻛﺮ ﻗﺼﺔ ﺍﺣﺘﻔﺎﻟﻪ ﺑﻄﻮﳍﺎ ﻭﻗﺪ ﻧﻘﻠﻮﺍ ﻣﻦ‬
‫ﺳﺒﻂ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻣﺮﺁﺓ ﺍﻟﺰﻣﺎﻥ ﺍﻥ ﻣﻈﻔﺮ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﻛﺎﻥ ﻳﻨﻔﻖ ﰲ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﰲ‬
‫ﻛﻞ ﻋﺎﻡ ﺛﻠﺜﻤﺎﺋﺔ ﺍﻟﻒ ﺩﻳﻨﺎﺭ ﻟﻠﺨﻠﻊ ﻭﺍﻟﻄﻌﺎﻡ ﻭﺣﻜﻲ ﻋﻤﻦ ﺣﻀﺮ ﲰﺎﻃﻪ ﰲ ﺍﳌﻮﻟﺪ‬

‫ ‪- ١٠٥‬‬‫ﺍﻟﺸﺮﻳﻒ ﰲ ﺑﻌﺾ ﺍﻟﺴﻨﲔ ﺍﻧﻪ ﻋﺪ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﻓﺮﺱ ﻣﺸﻮﻳﺔ ﻣﱰﻭﻉ ﻋﻈﻤﻬﺎ ﻭﲬﺴﺔ ﺁﻻﻑ‬
‫ﺭﺃﺱ ﻏﻨﻢ ﻣﺸﻮﻱ ﺧﻼﻑ ﻣﺎ ﰲ ﺍﻻﻃﻌﻤﺔ ﻭﻋﺸﺮﺓ ﺁﻻﻑ ﺩﺟﺎﺟﺔ ﻭﻣﺎﺋﺔ ﺍﻟﻒ ﺻﺤﻦ‬
‫ﻃﻌﺎﻣﺎ ﻣﻠﻮّﻧﺎ ﻭﺛﻼﺛﲔ ﺍﻟﻒ ﺻﺤﻦ ﺣﻠﻮﻯ ﻟﻠﺨﺎﺹ ﻭﺍﻟﻌﺎﻡ ﻭﻛﺎﻥ ﳛﻀﺮ ﻓﻴﻪ ﻋﻨﺪﻩ ﺍﻋﻴﺎﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻮﻓﻴﺔ ﻓﻴﺨﻠﻊ ﻋﻠﻴﻬﻢ ﻭﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ﻳﻌﲏ ﺍﻻﻋﻄﻴﺔ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻇﻬﺮ ﱄ ﲣﺮﻳﺞ ﻋﻤﻞ ﺍﳌﻮﻟﺪ‬
‫ﺍﻟﺸﺮﻳﻒ ﻋﻠﻰ ﺍﺻﻞ ﺛﺎﺑﺖ ﻭﻫﻮ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺍﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻓﻮﺟﺪ ﺍﻟﻴﻬﻮﺩ ﻳﺼﻮﻣﻮﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻓﺴﺄﳍﻢ ﻓﻘﺎﻟﻮﺍ ﻫﻮ ﻳﻮﻡ‬
‫ﺍﻏﺮﻕ ﺍﷲ ﻓﻴﻪ ﻓﺮﻋﻮﻥ ﻭ ﹼﳒﻰ ﻣﻮﺳﻰ ﻓﻨﺤﻦ ﻧﺼﻮﻣﻪ ﺷﻜﺮﺍ ﷲ ﺗﻌﺎﱃ ﺍﳊﺪﻳﺚ ﻓﻴﺴﺘﻔﺎﺩ ﻣﻨﻪ‬
‫ﻓﻌﻞ ﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻣﻦ ﺑﻪ ﰲ ﻳﻮﻡ ﻣﻌﲔ ﻣﻦ ﺍﻳﺪﺍﻉ ﻧﻌﻤﺔ ﻭﺩﻓﻊ ﻧﻘﻤﺔ ﻭﻳﻌﺎﺩ‬
‫ﺫﻟﻚ ﰲ ﻧﻈﲑ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻦ ﻛﻞ ﺳﻨﺔ ﻭﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﳛﺼﻞ ﺑﺎﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﻛﺎﻟﺴﺠﻮﺩ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺘﻼﻭﺓ ﻭﺍﻱ ﻧﻌﻤﺔ ﺍﻋﻈﻢ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺑﺘﻮﻟﺪ ﻫﺬﺍ ﺍﻟﻨﱯ‬
‫ﺍﻟﺮﲪﺔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﺎ ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻗﺪ ﻇﻬﺮ ﱄ ﲣﺮﳚﻪ ﻋﻠﻰ ﺍﺻﻞ ﺁﺧﺮ ﻭﻫﻮ ﻣﺎ ﺍﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﻧﺲ ﺭﺿﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻨﻪ ﺍﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋ ّﻖ ﻋﻦ ﻧﻔﺴﻪ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ ﻣﻊ ﺍﻧﻪ ﻗﺪ ﻭﺭﺩ‬
‫ﺍﻥ ﺟﺪﻩ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻋ ّﻖ ﻋﻨﻪ ﰲ ﺳﺎﺑﻊ ﻭﻻﺩﺗﻪ ﻭﺍﻟﻌﻘﻴﻘﺔ ﻻ ﺗﻌﺎﺩ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﻓﻴﺤﻤﻞ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺍﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺍﳚﺎﺩ ﺍﷲ‬
‫ﺍﻳﺎﻩ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﺗﺸﺮﻳﻔﺎ ﻻﻣﺘﻪ ﻛﻤﺎ ﻛﺎﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﻧﻔﺴﻪ ﻛﺬﻟﻚ ﻓﻴﺴﺘﺤﺐ ﻟﻨﺎ‬
‫ﺍﻳﻀﺎ ﺍﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ ﲟﻮﻟﺪﻩ ﺑﺎﻻﺟﺘﻤﺎﻉ ﻭﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻘﺮﺑﺎﺕ‬
‫ﻭﺍﻇﻬﺎﺭ ﺍﳌﺴﺮﺓ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺪ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﺻﻞ ﺁﺧﺮ ﻭﻫﻮ ﻣﺎ ﺭﻭﻱ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺌﻞ‬

‫ﻋﻦ ﺻﻮﻣﻪ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻗﺎﻝ )ﺫﻟﻚ ﻳﻮﻡ ﻭﻟﺪﺕ ﻓﻴﻪ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﻋﻦ ﺍﰉ ﻗﺘﺎﺩﺓ‬
‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺷﺮﻓﻪ ﺑﻮﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﻈﻴﻤﻪ ﺑﺎﻟﺼﻮﻡ‬
‫ﻓﺎﺫﺍ ﺛﺒﺖ ﺍﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻢ ﺻﺎﻣﻮﺍ ﻭﺍﻣﺮ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺼﻴﺎﻣﻪ‬

‫ ‪- ١٠٦‬‬‫ﻛﺎﻥ ﺻﻮﻡ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺳﻨﺔ ﻓﺎﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻭﻟﺪ ﻓﻴﻪ ﺁﻛﺪ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺍﻻﺛﺎﻧﲔ ﻓﻌﻠﻰ ﻫﺬﺍ ﻻ‬
‫ﻳﻜﻮﻥ ﻓﻌﻠﻪ ﺑﺪﻋﺔ ﻭﻳﻘﺎﺱ ﻋﻠﻰ ﺍﻟﺼﻮﻡ ﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﳌﱪﺍﺕ ﻓﻴﻪ ﻗﺎﻝ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﻼﻥ ﺍﻥ ﺍﺻﻞ ﺍﳌﻮﻟﺪ ﺳﻨﺔ ﻟﻴﺲ ﺑﺒﺪﻋﺔ ﻭﺍﻧﻪ ﰲ ﺍﳉﻤﻠﺔ ﻣﻦ ﻋﻬﺪ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻓﻤﻦ ﺑﻌﺪﻫﻢ ﻗﺎﻝ ﻭﺍﺷﺎﺭ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﺑﻦ ﻋﺒﺎﺩ ﺷﺎﺭﺡ ﺣﻜﻢ ﺍﺑﻦ ﻋﻄﺎﺀ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﱃ ﲣﺮﳚﻪ ﺍﱃ ﺣﺪﻳﺚ ﺁﺧﺮ ﻭﻫﻮ ﺍﻥ ﺍﻣﺮﺃﺓ ﺟﺎﺀﺕ ﺍﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪ ﻗﻔﻮﻟﻪ ﻣﻦ ﺑﻌﺾ ﻏﺰﻭﺍﺗﻪ ﻓﻘﺎﻟﺖ ﻟﻪ ﺍﱐ ﻛﻨﺖ ﻧﺬﺭﺕ ﺍﻥ ﺭﺩّﻙ ﺍﷲ‬
‫ﺳﺎﳌﺎ ﺍﻥ ﺍﺿﺮﺏ ﻋﻠﻰ ﺭﺃﺳﻚ ﺑﺎﻟﺪﻑ ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻭﰲ‬
‫ﺑﻨﺬﺭﻙ( ﺍﻭ ﻛﻼﻣﺎ ﻫﺬﺍ ﻣﻌﻨﺎﻩ ﻗﺎﻝ ﻭﺍﳊﺪﻳﺚ ﻋﻨﺪﻫﻢ ﺛﺎﺑﺖ ﻣﺸﻬﻮﺭ ﻭﻻ ﺷﻚ ﺍﻥ‬

‫ﺍﻟﻀﺮﺏ ﺑﺎﻟﺪﻑ ﻣﻦ ﺍﻧﻮﺍﻉ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮﻫﺎ ﺑﺎﻟﻮﻓﺎﺀ ﺑﻨﺬﺭﻫﺎ ﺑﻪ‬
‫ﳌﺎ ﻛﺎﻥ ﺳﺒﺐ ﺫﻟﻚ ﻓﺮﺣﻬﺎ ﺑﺎﻟﺴﻼﻣﺔ ﺍﻟﱵ ﳚﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺮﺡ ﻬﺑﺎ ﻭﱂ ﳚﻌﻞ ﺫﻟﻚ ﲟﱰﻟﺔ‬
‫ﻣﻦ ﻧﺬﺭ ﻣﺒﺎﺣﺎ ﺍﻭ ﻣﻌﺼﻴﺔ ﰲ ﻋﺪﻡ ﻟﺰﻭﻡ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ﻓﻜﺬﺍ ﻣﻦ ﺍﺣﺪﺙ ﳍﻮﺍ ﻣﺒﺎﺣﺎ ﻋﻨﺪ‬
‫ﻓﺮﺣﻪ ﺑﺰﻣﺎﻥ ﻭﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻏﲑ ﺍﻟﺘﺰﺍﻡ ﻭﻻ ﻧﺬﺭ ﺍﻱ ﺷﻲﺀ ﳝﻨﻌﻪ‬
‫ﻣﻨﻪ ﻭﻛﻮﻥ ﻫﺬﺍ ﺍﻻﻣﺮ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺼﺪﺭ ﺍﻻﻭﻝ ﺣﻴﺚ ﺍﻻﳝﺎﻥ ﺭﺍﺳﺦ ﰲ ﺍﻟﻘﻠﻮﺏ‬
‫ﻭﺷﺮﺍﺋﻊ ﺍﻻﺳﻼﻡ ﻣﻄﻮﻳﺔ ﻋﻠﻰ ﺗﻌﻈﻴﻤﻬﺎ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻴﻬﺎ ﺍﻻﺿﻼﻉ ﻭﺍﳉﻨﻮﺏ ﻟﻴﺲ ﻣﺪﺍﻓﻊ‬
‫ﻭﻻ ﻣﻐﲑ ﰲ ﻭﺟﻬﻪ ﺣﻴﺚ ﱂ ﻳﺒﻖ ﻣﻦ ﺍﻻﳝﺎﻥ ﺍﻻ ﺍﻻﺳﻢ ﻭﻻ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻻﺳﻼﻡ ﺍﻻ‬
‫ﺍﻟﺮﺳﻢ ﻭﻗﺮﻳﺐ ﺫﻫﺎﻬﺑﺎ ﻣﻦ ﺍﻳﺪﻱ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻓﻠﻢ ﻳﺒﻖ ﺑﺎﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﻻ ﺍﻬﻧﻢ‬
‫ﺍﺫﺍ ﲰﻌﻮﺍ ﺑﺬﻛﺮ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻄﺮﺏ ﻟﻪ ﺍﻓﺌﺪﻬﺗﻢ ﻭﻳﻨﻄﻠﻖ‬
‫ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺘﻬﻢ ﻓﺎﺫﺍ ﻧﺰﻉ ﻣﻨﻬﻢ ﺍﻱ ﺷﻲﺀ ﻳﺒﻘﻰ ﺑﺎﻳﺪﻳﻬﻢ ﺍﻧﺘﻬﻰ‬
‫ﻭﻫﺬﻩ ﺧﻼﺻﺔ ﻣﺎ ﻗﺎﻝ ﺍﻟﻔﺎﺿﻞ ﺍﶈﻘﻖ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﻨﺒﻬﺎﱐ ﺩﺍﻡ ﻓﻀﻠﻪ ﺭﺋﻴﺲ‬
‫ﳏﻜﻤﺔ ﺍﳊﻘﻮﻕ ﰲ ﺑﲑﻭﺕ ﺍﻟﺸﺎﻡ ﺳﺎﺑﻘﺎ ﰲ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻋﻦ ﺍﻟﻮﻫﺎﰊ ﺍﳌﺬﻛﻮﺭ ﺧﺬﻟﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﻧﺺ ﻛﻼﻣﻪ ﺍﻟﺸﺮﻳﻒ ﻣﻠﺨﺼﺎ‪ .‬ﺍﻣﺎ ﻛﻼﻡ ﺍﻟﻮﻫﺎﰊ ﺍﳌﺴﻤﻰ ﺭﺷﻴﺪ ﺍﲪﺪ‬
‫ﺍﻟﮕﻨﮕﻮﻫﻲ ﻓﻼ ﻳﻌﻮﻝ ﻋﻠﻴﻪ ﻭﻛﻼﻣﻪ ﻛﻼﻡ ﺍﻫﻞ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻣﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﶈﺮﻭﻣﲔ‬
‫ﻣﻦ ﳏﺒﺔ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻭﻣﻌﺮﻓﺔ ﻗﺪﺭﻩ ﺍﻟﻌﻈﻴﻢ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺫﺍ ﺍﺭﺩﰎ‬

‫ ‪- ١٠٧‬‬‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻋﻠﻤﻪ ﺍﻟﻐﻴﺐ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺘﻌﻠﻴﻢ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻓﺮﺍﺟﻌﻮﺍ‬
‫ﻛﺘﺎﰊ )ﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ( ﰲ ﻣﻌﺠﺰﺍﺕ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻛﺘﺎﰊ )ﺷﻮﺍﻫﺪ ﺍﳊﻖ( ﰲ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺴﻴﺪ ﺍﳋﻠﻖ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻞ ﺑﻌﺾ‬
‫ﺍﻻﻭﻟﻴﺎﺀ ﻳﻌﻠﻤﻮﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﻐﻴﺒﺎﺕ ﻛﻤﺎ ﺷﺎﻫﺪﻧﺎ ﺫﻟﻚ ﻣﻦ ﻣﺸﺎﳜﻨﺎ ﻭﻟﻜﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ‬
‫ﻋﻤﻲ ﺍﻟﻘﻠﻮﺏ ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﺍﻟﺬﻱ ﻋﺎﻓﺎﻧﺎ ﳑﺎ ﺍﺑﺘﻼﻫﻢ ﻭﺍﻣﺎ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳌﻮﻟﺪ ﻋﻨﺪ ﺫﻛﺮ‬
‫ﻭﻻﺩﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﺫﻛﺮﺕ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻛﺘﺎﰊ‬
‫)ﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ( ﻭﰲ ﻛﺘﺎﰊ )ﺟﻮﺍﻫﺮ ﺍﻟﺒﺤﺎﺭ( ﰲ ﺍﺠﻤﻟﻠﺪ ﺍﻟﺜﺎﱐ ﻋﻨﺪ ﺫﻛﺮ ﻛﻼﻡ‬
‫ﺍﻟﺸﻴﺦ ﺍﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺷﺎﺭﺡ ﻣﻮﻟﺪ ﺍﺑﻦ ﺣﺠﺮ ﻭﻛﻮﻥ ﺍﻟﻘﻴﺎﻡ ﻫﺬﺍ ﺑﺪﻋﺔ ﻣﺴﻠﹼﻢ ﻭﻟﻜﻨﻬﺎ‬
‫ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻓﺎﻥ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﺗﻌﻈﻴﻢ ﻭﺗﺒﺠﻴﻞ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺪﻭﻥ ﺍﺩﱏ‬
‫ﺿﺮﺭ ﰲ ﺍﻟﺪﻳﻦ ﻭﻗﺪ ﻣﺪﺡ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻳﻦ ﻋﺰﺭﻭﻩ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺍﻧﺰﻝ‬
‫ﻣﻌﻪ ﻭﻣﻌﲎ ﻋﺰﺭﻭﻩ ﻭﻗﺮﻭﻩ ﻭﻋﻈﻤﻮﻩ ﻭﺍﺣﺘﺮﻣﻮﻩ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻻ ﺷﻚ ﺍﻥ‬
‫ﰲ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮﻩ ﻭﺫﻛﺮ ﻭﻻﺩﺗﻪ ﺗﻌﻈﻴﻤﺎ ﻭﺗﻮﻗﲑﺍ ﻭﺗﻌﺰﻳﺰﺍ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻭﻟﻜﻦ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻗﻠﻮﻬﺑﻢ ﻻ ﺗﺮﻯ ﺍﻟﻠﹼﻬﻢ ﺍﺭﻧﺎ ﺍﳊﻖ ﺣﻘﺎ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﺍﺭﻧﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃﻼ‬
‫ﻭﺍﺭﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ ﻭﻣﺎ ﺍﺣﺴﻦ ﻗﻮﻝ ﺍﻻﻣﺎﻡ ﺍﻻﺑﻮﺻﲑﻱ‪:‬‬
‫ﺩﻉ ﻣﺎ ﺍﺩﻋﺘﻪ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻧﺒﻴﻬﻢ * ﻭﺍﺣﻜﻢ ﲟﺎ ﺷﺌﺖ ﻣﺪﺣﺎ ﻓﻴﻪ ﻭﺍﺣﺘﻜﻢ‬
‫ﻭﺍﻧﺴﺐ ﺇﱃ ﺫﺍﺗﻪ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺷﺮﻑ * ﻭﺍﻧﺴﺐ ﺇﱃ ﻗﺪﺭﻩ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﻋﻈﻢ‬
‫ﻛﺎﺗﺒﻪ ﻳﻮﺳﻒ ﺍﻟﻨﺒﻬﺎﱐ ﻋﻦ ﺑﲑﻭﺕ ﰲ ‪ ٢٠‬ﳏﺮﻡ ﺳﻨﺔ ‪ ١٣٣٠‬ﻫـ‪ .‬ﻭﺍﻳﻀﺎ ﻗﺪﻡ‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﳌﺬﻛﻮﺭ ﺍﱃ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺸﻴﺦ ﳏﻤﻮﺩ ﺍﻓﻨﺪﻱ ﺍﻟﻌﻄﺎﺭ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳌﻔﱵ ﻣﻦ‬
‫ﻣﺸﺎﻫﲑ ﺗﻼﻣﺬﺓ ﺍﻻﺳﺘﺎﺫ ﺍﻟﻜﺒﲑ ﻭﺍﻻﻣﺎﻡ ﺍﻟﺸﻬﲑ ﺍﻟﺸﻴﺦ ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺳﻠﻤﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻓﻜﺘﺐ ﺭﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ ﻃﻮﻳﻠﺔ ﻣﺪﻟﻠﺔ ﺑﺎﻟﱪﺍﻫﲔ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﺪﻻﺋﻞ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﺛﺒﺖ ﻓﻴﻬﺎ‬
‫ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺎﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻭﺭﺩ ﻋﻠﻰ ﺍﳌﺎﻧﻊ ﺍﳌﻨﻜﺮ ﺍﳌﺨﺬﻭﻝ ﻏﺎﻳﺔ ﺍﻟﺮﺩ ﻭﻗﺪ‬
‫ﻃﺒﻌﺖ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻊ ﳎﻠﺔ ﺍﳊﻘﺎﺋﻖ ﰲ ﺩﻣﺸﻖ ﰲ ﺷﻬﺮ ﺻﻔﺮ ﻣﻦ ﺳﻨﺔ ‪ ١٣٣١‬ﻫـ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻗﺪﻡ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻌﻠﻮﻡ ﺍﱃ ﺣﻀﺮﺓ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻔﺎﺿﻞ ﻭﺍﻟﻌﺎﺭﻑ ﺍﻟﻜﺎﻣﻞ‬

‫ ‪- ١٠٨‬‬‫ﻣﻮﻻﻧﺎ ﺍﻟﺸﻴﺦ ﻳﺲ ﺍﳌﺼﺮﻱ ﺍﳌﺪﱐ ﺩﺍﻡ ﻓﻀﻠﻪ ﻓﻜﺘﺐ ﺭﺳﺎﻟﺔ ﻗﻠﻴﻠﺔ ﺍﳌﺒﺎﱐ ﻛﺜﲑ ﺍﳌﻌﺎﱐ ﰲ‬
‫ﺍﺛﺒﺎﺕ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻮﻫﺎﰊ ﺍﳍﻨﺪﻱ ﺍﳌﺬﻛﻮﺭ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﻧﺘﻬﻰ‬
‫ﻓﺎﻗﻮﻝ ﻗﺪ ﺛﺒﺖ ﳑﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﻧﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺮﺍﻡ ﻭﺍﳌﺸﺎﺋﺦ ﺍﻟﻌﻈﺎﻡ ﻣﻦ ﺍﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻥ ﺍﻧﻌﻘﺎﺩ ﳎﻠﺲ ﺍﳌﻴﻼﺩ ﻭﻛﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻣﺴﺘﺤﺒﺎﻥ ﻭﻣﻨﺪﻭﺑﺎﻥ ﻭﻣﺸﻌﺮﺍﻥ ﲟﺤﺒﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﺍﲨﻌﲔ ﻭﻛﺬﻟﻚ ﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﺑﻌﺪ ﺧﺘﻢ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺨﻮﺭﺍﺕ ﻭﺯﻳﻨﺔ ﺍﺠﻤﻟﻠﺲ ﺑﺎﻟﻔﺮﺍﺵ ﺍﻟﻄﺎﻫﺮ ﻭﻏﲑﻩ ﻛﻞ ﺫﻟﻚ ﺍﻣﻮﺭ‬
‫ﻣﺒﺎﺣﺎﺕ ﻭﺑﺎﻧﻀﻤﺎﻡ ﺍﻟﻨﻴﺔ ﺍﻟﺼﺎﳊﺔ ﺗﺼﲑ ﻣﻦ ﺍﳌﺴﺘﺤﺒﺎﺕ ﻻﻥ ﺍﻻﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺍﻣﺎ‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺒﺎﻏﻴﺔ ﺍﻟﻄﺎﻏﻴﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻔﻲ ﻗﻠﻮﻬﺑﻢ ﻣﺮﺽ ﻓﺰﺍﺩﻫﻢ ﺍﷲ‬
‫ﻣﺮﺿﺎ ﻓﻬﻢ ﻻ ﻳﻌﻈﻤﻮﻥ ﺳﻴﺪﻧﺎ ﺍﳊﺒﻴﺐ ﺍﻻﻋﻈﻢ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻳﺘﻔﻮّﻫﻮﻥ ﺑﺎﻟﺸﻨﻴﻊ ﻭﺍﻟﻔﻈﻴﻊ ﻣﻦ ﺍﳌﻘﺎﻝ ﻭﻻ ﳜﺎﻓﻮﻥ ﻋﻦ ﺍﻟﻮﺑﺎﻝ ﻭﺍﻟﻨﻜﺎﻝ ﻭﻇﻬﺮ ﻭﻬﺑﺮ ﳑﺎ‬
‫ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﻧﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﺤﻮﻝ ﺍﻥ ﻣﺎ ﺍﺟﺎﺏ ﺍﻟﻮﻫﺎﰊ ﺍﳌﺨﺬﻭﻝ ﻛﻞ ﺫﻟﻚ ﻧﺎﺷﺊ ﻋﻦ‬
‫ﺳﻮﺀ ﺍﺩﺑﻪ ﰲ ﺣﻀﺮﺓ ﺳﻴﺪ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻱ ﻟﻮﻻﻩ ﳌﺎ ﺍﻣﺮﺕ ﺍﳌﻼﺋﻜﺔ ﻵﺩﻡ ﺑﺎﻟﺴﺠﻮﺩ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺍﺧﻮﺍﻧﻪ ﲨﻴﻊ ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻓﻀﻠﻬﺎ ﻭﻣﻦ ﺍﻟﺘﺴﻠﻴﻤﺎﺕ ﺍﻛﻤﻠﻬﺎ‬
‫ﻭﻋﻠﻰ ﺁﳍﻢ ﺍﲨﻌﲔ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﻣﺎ ﺗﻴﺴﺮ ﻟﻠﻌﺎﺟﺰ ﺍﻟﻔﻘﲑ ﺍﻟﺮﺍﺟﻲ ﺭﲪﺔ ﺭﺑﻪ ﺍﻟﻘﺪﻳﺮ‬
‫ﰲ ﺭﺩ ﻓﺘﻮﻯ ﺍﻟﻮﻫﺎﰊ ﺍﻻﻇﻠﻢ ﺍﻟﻀﺮﻳﺮ ﻭﺍﳌﺮﺟﻮ ﻣﻦ ﻛﻞ ﻋﺎﱂ ﳓﺮﻳﺮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﻨﺎﻇﺮ ﰲ ﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﺴﻄﲑ ﺍﻥ ﻳﺼﻠﺢ ﻣﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳋﻄﺈ ﻭﺍﻟﺘﻘﺼﲑ‬
‫ﻭﻳﺒﺪﻟﻪ ﺑﺎﺣﺴﻦ ﺍﻟﻌﺒﺎﺭﺓ ﻭﺍﻟﺘﻘﺮﻳﺮ‪.‬‬
‫ﻧﻘﻠﻪ ﺍﳊﻘﲑ ﺍﳌﻌﺘﺮﻑ ﺑﺎﻟﻌﺠﺰ ﻭﺍﻟﺘﻘﺼﲑ ﳏﻤﺪ ﺑﺸﲑ ﻏﻔﺮ ﺯﹶﻟﻠﻪ‬
‫ﻭﺳﺘﺮ ﻋﻴﻮﺑﻪ ﺭﺑﻪ ﲜﺎﻩ ﺣﺒﻴﺒﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻗﺪ ﲤﺖ ﺍﳉﻮﺍﺏ ﺑﻌﻮﻧﻪ ﺍﻟﺼﻤﺪ ﺍﻟﻮﻫﺎﺏ‬
‫ﺣﺮﺭﻩ ﰲ ‪ ١٧‬ﲨﺎﺩﻱ ﺍﻻﻭﻝ ﺳﻨﺔ ‪ ١٣٣٠‬ﻫـ‪ .‬ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﺯﺍﺩﻫﺎ ﺍﷲ ﺷﺮﻓﺎ ﻭﺗﻌﻈﻴﻤﺎ‬
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‫ ‪- ١٠٩‬‬‫)ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺪﻳﻨﻴﺔ(‬
‫ﺍﺻﺎﺏ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻻﺧﲑﺓ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻟﻀﻌﻒ ﻭﺍﻻﳓﻄﺎﻁ ﻣﺎ ﺟﺮﺣﺖ‬
‫ﻣﻨﻪ ﺻﺪﻭﺭ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻣﻦ ﳏﱯ ﺍﻻﺻﻼﺡ ﻓﺘﺴﻠﻄﺖ ﺍﻻﻏﻴﺎﺭ ﻋﻠﻴﻬﻢ ﻭﺗﺪﺍﺧﻠﻮﺍ ﰲ ﺷﺆﻭﻬﻧﻢ‬
‫ﻓﺨﺮﺑﺖ ﺍﻟﺒﻼﺩ ﻭﺳﺎﺩﺕ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻧﻘﺴﻢ ﺍﻟﻨﺎﺱ ﺷﻴﻌﺎ ﻭﺍﺣﺰﺍﺑﺎ ﻭﺭﻕ ﺍﻟﺪﻳﻦ ﺣﱴ ﺻﺎﺭ‬
‫ﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﳌﺮﻭﻕ ﺍﻣﺮﺍ ﻫﻴﻨﺎ ﻻ ﻳﻌﺒﺄ ﺑﻪ ﺑﻞ ﺭﲟﺎ ﻳﻌﺪ ﻋﻨﺪ ﺍﳉﻬﻠﺔ ﺍﻻﻏﺮﺍﺭ ﲤﺪﻧﺎ ﻭﺗﻨﻮﺭﺍ‬
‫ﻭﻛﺎﺩﺕ ﺗﺰﻭﻝ ﻣﻦ ﺑﻴﻨﻬﻢ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻳﻦ ﻭﺗﺴﺘﺒﺪﻝ ﲟﺎ ﻻ ﳜﺮﺝ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻮﻫﻢ ﻭﻻ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﻧﺼﻴﺐ ﻗﻮﻱ ﻣﻦ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍﺟﺘﻤﺎﻉ ﺍﻻﻣﻢ‪.‬‬
‫ﻛﻞ ﺫﻟﻚ ﺍﺻﺎﺏ ﺍﳌﺴﻠﻤﲔ ﺑﺴﺒﺐ ﺭﻛﻮﻬﻧﻢ ﺍﱃ ﺍﻋﺪﺍﺀ ﺩﻳﻨﻬﻢ ﻣﻦ ﺍﻻﻭﺭﻭﺑﻴﲔ‬
‫ﻭﻧﻈﺮﻫﻢ ﺍﻟﻴﻬﻢ ﻧﻈﺮ ﺍﳌﻌﻠﻢ ﺍﻟﻨﺎﺻﺢ ﻭﺍﳔﺪﺍﻋﻬﻢ ﲟﺎ ﳜﺪﻋﻮﻬﻧﻢ ﺑﻪ ﻣﻦ ﺍﻬﻧﻢ ﳜﺪﻣﻮﻥ‬
‫ﺍﻻﻧﺴﺎﻧﻴﺔ ﻣﻦ ﻏﲑ ﺗﻔﺮﻳﻖ ﰲ ﺍﳌﺬﻫﺐ ﻭﺍﻟﺪﻳﻦ‪.‬‬
‫ﺍﻏﺘﺮﺕ ﺍﻟﺪﻭﻟﺔ ﺍﻻﺳﻼﻣﻴﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺑﻘﻮﻬﺗﺎ ﻳﻮﻡ ﻛﺎﻧﺖ ﺳﻴﺪﺓ ﺍﻟﺪﻭﻝ ﻭﻇﻨﺖ ﺍﻥ‬
‫ﺍﻻﻭﺭﺑﻴﲔ ﻳﺴﻌﻮﻥ ﳌﺼﻠﺤﺘﻬﺎ ﻭﻳﻌﻤﻠﻮﻥ ﻟﺮﻗﻴﻬﺎ ﻭﺳﻌﺎﺩﻬﺗﺎ ﻟﻴﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﻗﻮﻬﺗﺎ ﻓﺴﻬﻠﺖ‬
‫ﳍﻢ ﻃﺮﻕ ﺍﻟﺘﺪﺍﺧﻞ ﰲ ﺍﻟﺒﻼﺩ ﻟﻴﻌﻤﺮﻭﻫﺎ ﻓﻼ ﻭﺍﷲ ﱂ ﳚﺪﻭﺍ ﻃﺮﻳﻘﺎ‪.‬‬

‫ ‪- ١١٠‬‬‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ‬
‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮّﲪﻦ ﺍﻟﺮّﺣﻴﻢ‬
‫ﱯ ﺑﻌﺪﻩ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﻮﺻﻮﻑ ﺑﺎﻧﻪ ﻻ ﻧ ّ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﳏﺒﻴﻪ ﻭﺣﺰﺑﻪ )ﻭﺑﻌﺪ( ﻓﻬﺬﻩ ]ﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﻴﺔ[ ﺍﻟﱵ ﻫﻲ ﺫﻳﻞ‬
‫ﻟﻠﻔﺘﺎﻭﻯ ﺍﻟﻔﻘﻬﻴﺔ ﻟﻺﻣﺎﻡ ﺍﻷﻋﻠﻢ ﻭﺍﳌﻘﺘﺪﻯ ﺍﻷﻓﺨﻢ ﺇﻣﺎﻡ ﺍﻟﻮﻗﺖ ﰲ ﺍﳊﺪﻳﺚ ﻭﺣﺎﺋﺰ ﻗﺼﺐ‬
‫ﺍﻟﻔﻀﻞ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻭﺑﺮﻛﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ »ﺍﻟﺸﻴﺦ‬
‫]‪[١‬‬
‫ﺃﲪﺪ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺍﳌﻜﻲ«‬
‫]ﻣﻄﻠﺐ‪ :‬ﺍﻻﺟﺘﻤﺎﻉ ﻟﻠﻤﻮﺍﻟﺪ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻣﻄﻠﻮﺏ‬
‫ﻣﺎ ﱂ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺷﺮ ﻭﺇ ﹼﻻ ﻓﻴﻤﻨﻊ ﻣﻨﻪ[‬

‫ﻭﺳﺌﻞ ﻧﻔﻊ ﺍﷲ ﺑﻪ‪ :‬ﻋﻦ ﺣﻜﻢ ﺍﳌﻮﺍﻟﺪ ﻭﺍﻷﺫﻛﺎﺭ ﺍﻟﱵ ﻳﻔﻌﻠﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻫﻞ ﻫﻲ ﺳﻨﺔ ﺃﻡ ﻓﻀﻴﻠﺔ ﺃﻡ ﺑﺪﻋﺔ؟ ﻓﺈﻥ ﻗﻠﺘﻢ ﺇﻬﻧﺎ ﻓﻀﻴﻠﺔ ﻓﻬﻞ ﻭﺭﺩ ﰲ ﻓﻀﻠﻬﺎ‬
‫ﺃﺛﺮ ﻋﻦ ﺍﻟﺴﻠﻒ ﺃﻭ ﺷﻲﺀ ﻣﻦ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﻫﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻟﻠﺒﺪﻋﺔ ﺍﳌﺒﺎﺡ ﺟﺎﺋﺰ ﺃﻡ ﻻ‪ ،‬ﻭﻫﻞ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﳛﺼﻞ ﺑﺴﺒﺒﻬﺎ ﺃﻭ ﺳﺒﺐ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺍﺧﺘﻼﻁ ﻭﺍﺟﺘﻤﺎﻉ ﺑﲔ ﺍﻟﻨﺴﺎﺀ‬
‫ﻭﺍﻟﺮﺟﺎﻝ ﻭﳛﺼﻞ ﻣﻊ ﺫﻟﻚ ﻣﺆﺍﻧﺴﺔ ﻭﳏﺎﺩﺛﺔ ﻭﻣﻌﺎﻃﺎﺓ ﻏﲑ ﻣﺮﺿﻴﺔ ﺷﺮﻋﺎ‪ ،‬ﻭﻗﺎﻋﺪﺓ‬
‫ﺍﻟﺸﺮﻉ ﻣﻬﻤﺎ ﺭﺟﺤﺖ ﺍﳌﻔﺴﺪﺓ ﺣﺮﻣﺖ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺳﻨﺔ ﻭﳛﺼﻞ ﺑﺴﺒﺒﻬﺎ‬
‫ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻬﻞ ﳝﻨﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﻓﻌﻠﻬﺎ ﺃﻡ ﻻ ﻳﻀﺮ ﺫﻟﻚ؟‬
‫ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ‪ :‬ﺍﳌﻮﺍﻟﺪ ﻭﺍﻷﺫﻛﺎﺭ ﺍﻟﱵ ﺗﻔﻌﻞ ﻋﻨﺪﻧﺎ ﺃﻛﺜﺮﻫﺎ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺧﲑ‬
‫ﻛﺼﺪﻗﺔ ﻭﺫﻛﺮ ﻭﺻﻼﺓ ﻭﺳﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺪﺣﻪ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺷ ّﺮ ﺑﻞ ﺷﺮﻭﺭ ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻨﻬﺎ ﺇ ﹼﻻ ﺭﺅﻳﺔ ﺍﻟﻨﺴﺎﺀ ﻟﻠﺮﺟﺎﻝ ﺍﻷﺟﺎﻧﺐ ﻟﻜﻔﻰ ﻭﺑﻌﻀﻬﺎ ﻟﻴﺲ‬
‫)‪ (١‬ﺃﲪﺪ ﺍﺑﻦ ﺣﺠﺮ ﺍﳌﻜﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٩٧٤‬ﻫـ‪ ١٥٦٧] .‬ﻡ‪ [.‬ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣّﺔ[‬

‫ ‪- ١١١‬‬‫ﻚ ﺃﻥ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﳑﻨﻮﻉ ﻟﻠﻘﺎﻋﺪﺓ ﺍﳌﺸﻬﻮﺭﺓ ﺍﳌﻘﺮﺭﺓ‬
‫ﻓﻴﻬﺎ ﺷ ّﺮ ﻟﻜﻨﻪ ﻗﻠﻴﻞ ﻧﺎﺩﺭ‪ ،‬ﻭﻻ ﺷ ّ‬
‫ﺃﻥ ﺩﺭﺀ ﺍﳌﻔﺎﺳﺪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺟﻠﺐ ﺍﳌﺼﺎﱀ‪ .‬ﻓﻤﻦ ﻋﻠﻢ ﻭﻗﻮﻉ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸ ّﺮ ﻓﻴﻤﺎ ﻳﻔﻌﻠﻪ‬
‫ﻣﻦ ﺫﻟﻚ ﻓﻬﻮ ﻋﺎﺹ ﺁﰒ‪ ،‬ﻭﺑﻔﺮﺽ ﺃﻧﻪ ﻋﻤﻞ ﰲ ﺫﻟﻚ ﺧﲑﺍ ﻓﺮﲟﺎ ﺧﲑﻩ ﻻ ﻳﺴﺎﻭﻱ ﺷﺮّﻩ‬
‫ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻛﺘﻔﻰ ﻣﻦ ﺍﳋﲑ ﲟﺎ ﺗﻴﺴﺮ ﻭﻓﻄﻢ ﻋﻦ ﲨﻴﻊ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮ ﺣﻴﺚ ﻗﺎﻝ )ﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺄﻣﺮ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ‪ ،‬ﻭﺇﺫﺍ ﻬﻧﻴﺘﻜﻢ ﻋﻦ‬

‫ﺷﻲﺀ ﻓﺎﺟﺘﻨﺒﻮﻩ( ﻓﺘﺄﻣﻠﻪ ﺗﻌﻠﻢ ﻣﺎ ﻗﺮﺭﺗﻪ ﻣﻦ ﺃﻥ ﺍﻟﺸ ّﺮ ﻭﺇﻥ ﻗ ﹼﻞ ﻻ ﻳﺮﺧﺺ ﰲ ﺷﻲﺀ ﻣﻨﻪ‪،‬‬
‫ﻭﺍﳋﲑ ﻳﻜﺘﻔﻰ ﻣﻨﻪ ﲟﺎ ﺗﻴﺴﺮ‪ .‬ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﺳﻨﺔ ﺗﺸﻤﻠﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻷﺫﻛﺎﺭ‬

‫ﺍﳌﺨﺼﻮﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻛﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻻ ﻳﻘﻌﺪ ﻗﻮﻡ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇ ﹼﻻ‬
‫ﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ﻭﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻓﻴﻤﻦ ﻋﻨﺪﻩ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻭﺭﻭﻯ ﺃﻳﻀﺎ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻘﻮﻡ ﺟﻠﺴﻮﺍ‬
‫ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﳛﻤﺪﻭﻧﻪ ﻋﻠﻰ ﺃﻥ ﻫﺪﺍﻫﻢ ﻟﻺﺳﻼﻡ )ﺃﺗﺎﱐ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬

‫ﻭﺍﻟﺴﻼﻡ ﻓﺄﺧﱪﱐ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺒﺎﻫﻲ ﺑﻜﻢ ﺍﳌﻼﺋﻜﺔ( ﻭﰲ ﺍﳊﺪﻳﺜﲔ ﺃﻭﺿﺢ ﺩﻟﻴﻞ ﻋﻠﻰ‬
‫ﻓﻀﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﳉﻠﻮﺱ ﻟﻪ ﻭﺃﻥ ﺍﳉﺎﻟﺴﲔ ﻋﻠﻰ ﺧﲑ ﻛﺬﻟﻚ ﻳﺒﺎﻫﻲ ﺍﷲ ﻬﺑﻢ‬
‫ﺍﳌﻼﺋﻜﺔ ﻭﺗﱰﻝ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺗﻐﺸﺎﻫﻢ ﺍﻟﺮﲪﺔ ﻭﻳﺬﻛﺮﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ ﺑﲔ‬
‫ﻱ ﻓﻀﺎﺋﻞ ﺃﺟﻞ ﻣﻦ ﻫﺬﻩ‪.‬‬
‫ﺍﳌﻼﺋﻜﺔ ﻓﺄ ّ‬
‫ﻣﻄﻠﺐ‪ :‬ﰲ ﺗﻔﺮﻳﻖ ﺍﻟﺒﺪﻋﺔ ﻭﺃﻬﻧﺎ ﺗﻌﺘﺮﻳﻬﺎ ﺍﻷﺣﻜﺎﻡ ﺍﳋﻤﺴﺔ‬

‫ﻭﻗﻮﻝ ﺍﻟﺴﺎﺋﻞ ﻧﻔﻊ ﺍﷲ ﺑﻪ‪ :‬ﻭﻫﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻟﻠﺒﺪﻉ ﺍﳌﺒﺎﺣﺔ ﺟﺎﺋﺰ؟ ﺟﻮﺍﺑﻪ‪ :‬ﻧﻌﻢ ﻫﻮ‬
‫ﺟﺎﺋﺰ‪ .‬ﻗﺎﻝ ﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ]‪ [١‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺍﻟﺒﺪﻋﺔ ﻓﻌﻞ ﻣﺎ ﱂ ﻳﻌﻬﺪ ﰲ ﻋﻬﺪ‬
‫ﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺗﻨﻘﺴﻢ ﺇﱃ ﲬﺴﺔ ﺃﺣﻜﺎﻡ ﻳﻌﲏ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻨﺪﺏ ﺍﱁ‪،‬‬
‫ﺍﻟﻨ ّ‬
‫ﻭﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺫﻟﻚ ﺃﻥ ﺗﻌﺮﺽ ﺍﻟﺒﺪﻋﺔ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﻓﺄﻱ ﺣﻜﻢ ﺩﺧﻠﺖ ﻓﻴﻪ ﻓﻬﻲ‬
‫)‪ (١‬ﻋ ّﺰ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٦٠‬ﻫـ‪ ١٢٦٢] .‬ﻡ‪[.‬‬

‫ ‪- ١١٢‬‬‫ﻣﻨﻪ‪ ،‬ﻓﻤﻦ ﺍﻟﺒﺪﻉ ﺍﻟﻮﺍﺟﺒﺔ ﺗﻌﻠﻢ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﺮﻣﺔ‬
‫ﻣﺬﻫﺐ ﳓﻮ ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺪﻉ ﺍﳌﻨﺪﻭﺑﺔ ﺇﺣﺪﺍﺙ ﳓﻮ ﺍﳌﺪﺍﺭﺱ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻟﺼﻼﺓ‬
‫ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺪﻉ ﺍﳌﺒﺎﺣﺔ ﺍﳌﺼﺎﻓﺤﺔ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻭﻣﻦ ﺍﻟﺒﺪﻉ ﺍﳌﻜﺮﻭﻫﺔ ﺯﺧﺮﻓﺔ‬

‫ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﺼﺎﺣﻒ ﺃﻱ ﺑﻐﲑ ﺍﻟﺬﻫﺐ ﻭﺇ ﹼﻻ ﻓﻬﻲ ﳏﺮﻣﺔ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ )ﻛﻞ ﺑﺪﻋﺔ‬
‫ﺿﻼﻟﺔ ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ( ﻭﻫﻮ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﶈﺮﻣﺔ ﻻ ﻏﲑ‪ ،‬ﻭﺣﻴﺚ ﺣﺼﻞ ﰲ‬

‫ﺫﻟﻚ ﺍﻻﺟﺘﻤﺎﻉ ﻟﺬﻛﺮ ﺃﻭ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺃﻭ ﳓﻮﻫﺎ ﳏﺮﻡ ﻭﺟﺐ ﻋﻠﻰ ﻛﻞ ﺫﻱ ﻗﺪﺭﺓ‬
‫ﺍﻟﻨﻬﻲ ﻋﻦ ﺫﻟﻚ ﻭﻋﻠﻰ ﻏﲑﻩ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺣﻀﻮﺭ ﺫﻟﻚ ﻭﺇ ﹼﻻ ﺻﺎﺭ ﺷﺮﻳﻜﺎ ﳍﻢ‪ ،‬ﻭﻣﻦ ﰒ‬
‫ﺻﺮﺡ ﺍﻟﺸﻴﺨﺎﻥ ﺑﺄﻥ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﺍﳉﻠﻮﺱ ﻣﻊ ﺍﻟﻔﺴﺎﻕ ﺇﻳﻨﺎﺳﺎ ﳍﻢ‪.‬‬
‫ﻣﻄﻠﺐ‪ :‬ﰲ ﺗﻔﻀﻴﻠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺳﺌﻞ ﻧﻔﻊ ﺍﷲ ﺑﻪ‪ :‬ﻫﻞ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻔﻀﻞ ﺍﻟﺮﺳﻞ‬
‫ﺧﺼﻮﺻﺎ ﻓﻬﻞ ﻳﻔﻀﻠﻬﻢ ﻋﻤﻮﻣﺎ ﺃﻡ ﻻ‪ ،‬ﻭﻫﻞ ﺍﻟﻮﻻﻳﺔ ﺍﳌﺨﺼﻮﺻﺔ ﰲ ﻣﺮﺗﺒﺔ ﺍﻟﻨﺒﻮّﺓ ﺃﻭ ﻻ‪،‬‬
‫ﻭﻫﻞ ﻭﻻﻳﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﻣﻦ ﻧﺒﻮّﺗﻪ ﺃﻡ ﻧﺒﻮّﺗﻪ ﺃﻓﻀﻞ ﺃﻡ ﺍﻟﺮﺗﺒﺘﺎﻥ‬
‫ﻣﺘﺴﺎﻭﻳﺘﺎﻥ ﺃﻡ ﻛﻴﻒ ﺍﳊﺎﻝ‪ ،‬ﻭﻫﻞ ﻛﺎﻥ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺘﻌﺒﺪﺍ ﺑﺸﺮﻉ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻭﺑﻌﺪﻫﺎ ﺃﻡ ﻻ‪ ،‬ﻭﻫﻞ ﺃﺭﺳﻞ ﺇﱃ ﺍﳋﻠﻖ ﻛﺎﻓﺔ ﺣﱴ ﺇﱃ ﺍﳌﻼﺋﻜﺔ‬
‫ﻛﻤﺎ ﻧﻘﻞ ﺫﻟﻚ ﺑﻌﻀﻬﻢ ﺃﻡ ﺇﱃ ﺍﻟﺜﻘﻠﲔ ﻓﻘﻂ‪ ،‬ﻭﻫﻞ ﺍﻷﻓﻀﻠﻴﺔ ﺑﲔ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻗﻄﻌﻴﺔ‬
‫ﺃﻡ ﺍﺟﺘﻬﺎﺩﻳﺔ ﺇﺫ ﻻ ﺷﺎﻫﺪ ﻣﻦ ﺍﻟﻌﻘﻞ ﻳﻘﻄﻊ ﺑﺄﻓﻀﻠﻴﺔ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﻭﺍﻷﺧﺒﺎﺭ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻓﻀﺎﺋﻠﻬﻢ ﻣﺘﻌﺎﺭﺿﺔ‪ ،‬ﻭﻫﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻛﻤﻞ ﻟﻪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻗﺒﻞ‬
‫ﺍﻟﺒﻌﺜﺔ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺃﻡ ﻻ‪ ،‬ﻭﺃﻳﻀﺎ ﻫﻞ ﺍﻟﻘﺎﺋﻞ ﺑﺄﻥ ﺍﻟﻌﺒﺪ ﺧﺎﻟﻖ ﻷﻓﻌﺎﻟﻪ ﻣﺸﺮﻙ ﺃﻡ ﻻ‪ ،‬ﻭﻫﻞ‬
‫ﳚﻮّﺯ ﺍﻟﻌﻘﻞ ﺇﺛﺎﺑﺔ ﺍﻟﻜﺎﻓﺮ ﻭﻋﻘﻮﺑﺔ ﺍﳌﺆﻣﻦ ﺃﻡ ﻻ؟‬
‫ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ‪ :‬ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﺃﺩﱏ ﳑﺎﺭﺳﺔ ﺑﺘﺄﻣﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻧﺒﻴﻨﺎ‬
‫ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻔﻀﻞ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﺧﺼﻮﺻﺎ ﻭﻋﻤﻮﻣﺎ ﻟﻘﻮﻟﻪ‬
‫ﷲ( ﺃﻱ ﻣﻮﺳﻰ ) َﻭ َﺭ ﹶﻓ َﻊ‬
‫ﺾ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﹶﻛ ﱠﻠ َﻢ ﺍ ُ‬
‫ﻀ ُﻬ ْﻢ َﻋﻠﹶﻰ َﺑ ْﻌ ٍ‬
‫ﻀ ﹾﻠﻨَﺎ َﺑ ْﻌ َ‬
‫ﻚ ﺍﻟ ﱡﺮ ُﺳ ﹸﻞ ﹶﻓ ﱠ‬
‫ﺗﻌﺎﱃ )ِﺗ ﹾﻠ َ‬

‫ ‪- ١١٣‬‬‫ﺕ * ﺍﻟﺒﻘﺮﺓ‪ (٢٥٣ :‬ﺃﻱ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﻓﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﻀ ُﻬ ْﻢ َﺩ َﺭﺟَﺎ ٍ‬
‫َﺑ ْﻌ َ‬
‫ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻣﻦ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ :‬ﺑﺎﳌﻌﺮﺍﺝ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺑﺎﻟﺴﻴﺎﺩﺓ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺒﺸﺮ‪،‬‬
‫ﻭﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﻻ ﲢﺼﺮ ﻭﻻ ﺗﻔﲎ‪ ،‬ﻭﻛﻔﻰ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻌﺠﺰﺓ ﺑﺎﻗﻴﺔ ﻣﺴﺘﻤﺮﺓ ﺇﱃ ﻗﺮﺏ‬
‫ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﻔﻀﺎﺋﻞ ﻟﻨﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻏﲑﻩ ﻣﺎ ﻻ‬
‫ﳛﺼﻰ‪ .‬ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ]‪ :[١‬ﻭﰲ ﻫﺬﺍ ﺍﻹﻬﺑﺎﻡ ﻣﻦ ﺗﻔﺨﻴﻢ ﻓﻀﻠﻪ ﻭﺇﻋﻼﺀ ﻗﺪﺭﻩ ﻣﺎ ﻻ ﳜﻔﻰ‬
‫ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻻ ﻳﺸﺘﺒﻪ ﻭﺍﳌﺘﻤﻴﺰ ﺍﻟﺬﻱ ﻻ ﻳﻠﺘﺒﺲ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ‬
‫ﺾ * ﺍﻹﺳﺮﺍﺀ‪ (٥٥ :‬ﺭﺩ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ‬
‫ﲔ َﻋﻠﹶﻰ َﺑ ْﻌ ٍ‬
‫ﺾ ﺍﻟﱠﻨِﺒﱢﻴ َ‬
‫ﻀ ﹾﻠﻨَﺎ َﺑ ْﻌ َ‬
‫ﺍﻵﻳﺔ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﹶﻟ ﹶﻘ ْﺪ ﹶﻓ ﱠ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﻗﺒﺤﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﳍﻢ‪ :‬ﺇﻧﻪ ﻻ ﻓﻀﻞ ﻟﺒﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﰲ‬
‫ﺃﺣﺎﺩﺙ ﻋﻦ ﺍﻟﺘﻔﻀﻴﻞ ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ﳏﻤﻮﻝ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﻳﺆﺩﻱ ﺇﱃ ﺗﻨﻘﻴﺺ‬
‫ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺁﺩﻡ ﺃﻓﻀﻞ ﳊﻖ ﺍﻷﺑﻮﺓ‪ ،‬ﻓﺈﻥ ﺃﺭﺍﺩ ﺃﻥ ﻓﻀﻠﻪ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﺃﺑﺎ‬
‫ﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﺒﻮّﺓ ﻭﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﳋﺼﺎﺋﺺ ﻓﻠﻪ ﻭﺟﻪ ﻭﺇ ﹼﻻ ﻓﻼ ﻭﺟﻪ ﳌﺎ ﺯﻋﻤﻪ ﻣﻊ ﺧﱪ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻓﺨﺮ‪،‬‬
‫ﻭﺑﻴﺪﻱ ﻟﻮﺍﺀ ﺍﳊﻤﺪ ﻭﻻ ﻓﺨﺮ‪ ،‬ﻭﻣﺎ ﻣﻦ ﻧﱯ ﺁﺩﻡ ﻓﻤﻦ ﺳﻮﺍﻩ ﺇ ﹼﻻ ﲢﺖ ﻟﻮﺍﺋﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(‬
‫ﻓﺒﲔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﻮﻟﻪ )ﺁﺩﻡ ﻓﻤﻦ ﺳﻮﺍﻩ( ﺃﻧﻪ ﺃﻓﻀﻞ ﺍﻟﻜﻞﹼ‪ ،‬ﻭﻗﻮﻟﻪ )ﻭﻟﺪ ﺁﺩﻡ(‬
‫ﻟﻠﺘﺄﺩﺏ ﻣﻊ ﺍﻷﺑﻮﺓ‪ ،‬ﻭﻗﻮﻟﻪ )ﻭﻻ ﻓﺨﺮ( ﺍﳌﺮﺍﺩ ﺑﻪ ﻭﻻ ﻓﺨﺮ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﺍ ﺃﻭ ﻻ ﺃﻗﻮﻝ‬

‫ﺫﻟﻚ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻔﺨﺮ ﺑﻞ ﻋﻠﻰ ﺟﻬﺔ ﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﻮﺍﻗﻊ‪ ،‬ﻭﻗﻮﻟﻪ )ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ﺧﺼﻪ‬
‫ﺑﺎﻟﺬﻛﺮ ﻷﻧﻪ ﻳﻈﻬﺮ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﺴﺆﺩﺩ ﻭﺍﻟﺘﻤﻴﻴﺰ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻣﺎ ﻻ ﻳﻈﻬﺮ ﻟﻐﲑﻩ ﻻ ﺳﻴﻤﺎ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﻳﺆﺗﺎﻩ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻫﻮ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ‬
‫ﰲ ﻓﺼﻞ ﺍﻟﻘﻀﺎﺀ ﺣﲔ ﻳﺬﻫﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ‬
‫ﻓﻜﻞ ﻳﺬﻛﺮ ﻟﻨﻔﺴﻪ ﺷﻴﺌﺎ ﻭﻳﻘﻮﻝ‪ :‬ﻧﻔﺴﻲ ﻧﻔﺴﻲ ﺇ ﹼﻻ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻧﻪ ﻳﻘﻮﻝ‬

‫)ﺃﻧﺎ ﳍﺎ ﺃﻧﺎ ﳍﺎ( ﺍﳊﺪﻳﺚ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‬
‫)‪ (١‬ﳏﻤﻮﺩ ﺟﺎﺭ ﺍﷲ ﺍﻟﺰﳐﺸﺮﻱ ﺍﳌﻌﺘﺰﱄ ﺗﻮﰲ ﺳﻨﺔ ‪ ٥٣٨‬ﻫـ‪ ١١٤٤] .‬ﻡ‪ [.‬ﰲ ﺟﺮﺟﺎﻥ‬

‫ ‪- ١١٤‬‬‫)ﺃﻧﺎ ﺳّﻴﺪ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻓﻀﻠﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺁﺩﻡ‬
‫]‪[١‬‬

‫ﻭﻋﻠﻰ ﲨﻴﻊ ﺃﻭﻻﺩﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﻋﻨﺪ ﺍﻟﺒﻴﻬﻘﻲ‬

‫)ﺃﻧﺎ ﺳﻴﺪ‬

‫ﺍﻟﻌﺎﳌﲔ( ﻭﻫﻢ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ ﻓﻔﻴﻪ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻧﻪ ﺃﻓﻀﻞ ﺍﳋﻠﻖ ﻛﻠﻬﻢ‪ ،‬ﻭﻳﺆﻳﺪﻩ‬
‫ﺣﺪﻳﺚ ﻣﺴﻠﻢ ﺍﻵﰐ )ﻭﺃﺭﺳﻠﺖ ﺇﱃ ﺍﳋﻠﻖ ﻛﺎﻓﺔ( ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﻳﻜﻮﻥ ﺃﻓﻀﻞ‬

‫ﻣﻦ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ‪ .‬ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﻋﻠﻰ ﺃﻓﻀﻠﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ‬

‫ﷲ ﹶﻓِﺒ ُﻬﺪَﻳ ُﻬ ُﻢ ﺍ ﹾﻗَﺘ ِﺪ ْﻩ *‬
‫ﻚ ﺍﱠﻟﺬِﻳ َﻦ َﻫﺪَﻯ ﺍ ُ‬
‫ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺑﻌﺪ ﺫﻛﺮﻫﻢ )ﺍﹸﻭﹶﻟِﺌ َ‬

‫ﺍﻻﻧﻌﺎﻡ‪ (٨٩ :‬ﻭﺫﻟﻚ ﻷﻧﻪ ﺗﻌﺎﱃ ﻭﺻﻔﻬﻢ ﺑﺎﻷﻭﺻﺎﻑ ﺍﳊﻤﻴﺪﺓ ﰒ ﺃﻣﺮ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺃﻥ ﻳﻘﺘﺪﻱ ﲜﻤﻴﻌﻬﻢ ﻓﻴﻜﻮﻥ ﺇﺗﻴﺎﻧﻪ ﺑﺬﻟﻚ ﻭﺍﺟﺒﺎ ﻭﺇ ﹼﻻ ﻛﺎﻥ ﺗﺎﺭﻛﺎ ﳌﻘﺘﻀﻰ ﺍﻷﻣﺮ‪،‬‬
‫ﻭﺇﺫﺍ ﺃﺗﻰ ﲜﻤﻴﻊ ﻣﺎ ﺗﻠﺒﺴﻮﺍ ﺑﻪ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ ﻓﻘﺪ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﻣﺎ ﻛﺎﻥ ﻣﻔﺮﻗﺎ ﻓﻴﻬﻢ‬
‫]‪[٢‬‬
‫ﺖ‬
‫ﻓﻴﻜﻮﻥ ﺃﻓﻀﻞ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﺣﺘﺞ ﺍﻟﺴﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ﹸﻛ ْﻨُﺘ ْﻢ َﺧ ْﻴ َﺮ ﺍﹸ ﱠﻣ ٍﺔ ﺍﹸ ْﺧ ِﺮ َﺟ ْ‬
‫ﺱ * ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١١٠ :‬ﻗﺎﻝ‪ :‬ﻷﻧﻪ ﻻ ﺷﻚ ﺃﻥ ﺍﳋﲑﻳﺔ ﻟﻸﻣﺔ ﺇﳕﺎ ﻫﻮ ﲝﺴﺐ ﻛﻤﺎﳍﻢ‬
‫ﻟِﻠﻨﱠﺎ ِ‬
‫ﰲ ﺍﻟﺪﻥ ﻭﺫﻟﻚ ﺗﺎﺑﻊ ﻟﻜﻤﺎﻝ ﻧﺒﻴﻬﻢ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻮﻧﻪ‪ :‬ﺃﻱ ﻓﻠﻮﻻ ﺃﻧﻪ ﺧﲑ ﺍﻷﻧﺒﻴﺎﺀ ﱂ ﺗﻜﻦ‬
‫ﺃﻣﺘﻪ ﺧﲑ ﺍﻷﻣﻢ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺑﻨﺺ ﺍﻵﻳﺔ ﺃﻬﻧﻢ ﺧﲑ ﺍﻷﻣﻢ ﻓﻴﻜﻮﻥ ﻧﺒﻴﻬﻢ ﺧﲑ ﺍﻷﻧﺒﻴﺎﺀ ﳌﺎ‬
‫ﻋﻠﻤﺖ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﳌﻼﺯﻣﺔ ﺍﻟﻈﺎﻫﺮﺓ‪.‬‬
‫ﻭﻗﻮﻝ ﺍﻟﺴﺎﺋﻞ ﻧﻔﻊ ﺍﷲ ﺑﻪ‪ :‬ﻭﻫﻞ ﺍﻟﻮﻻﻳﺔ ﺍﳌﺨﺼﻮﺻﺔ ﰲ ﻣﺮﺗﺒﺔ ﺍﻟﻨﺒﻮﺓ؟ ﻛﻼﻡ ﳎﻤﻞ‬
‫ﳛﺘﺎﺝ ﻟﺒﻴﺎﻥ ﻓﺈﻥ ﺃﺭﺍﺩ ﺑﺎﻟﻮﻻﻳﺔ ﺍﳌﺨﺼﻮﺻﺔ ﻭﻻﻳﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻓﺎﻟﺼﻮﺍﺏ ﺃﻧﻪ ﻻ‬
‫ﳝﻜﻦ ﺷﺮﻋﺎ ﺃﻥ ﻭﻟﻴﺎ ﻳﺼﻞ ﻟﺪﺭﺟﺔ ﻧﱯّ‪ ،‬ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﺫﻟﻚ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﺮﺍﻕ ﺍﻟﺪﻡ ﺇ ﹼﻻ ﺃﻥ‬
‫ﻳﺘﻮﺏ‪ ،‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺍﻗﺘﻀﻰ ﺃﻓﻀﻠﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﻣﻄﻠﻖ ﺍﻟﻨﺒﻮّﺓ ﻓﻬﺬﺍ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻷﻧﺎ ﻗﺪ ﻋﻠﻤﻨﺎ ﳑﺎ ﺗﻘﺮﺭ ﻭﻏﲑﻩ ﺃﻥ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﻛﻞ ﻭﺻﻒ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻣﻦ ﰒ ﺧﺎﻃﺐ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺄﲰﺎﺋﻬﻢ ﻭﱂ ﳜﺎﻃﺒﻪ ﺇ ﹼﻻ ﺑﻨﺤﻮ )ﻳﺎ ﺃﻳّﻬﺎ ﺍﻟﻨﱯ ‪ -‬ﻳﺎ ﺃﻳّﻬﺎ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﻳﺎ‬
‫)‪ (٢‬ﺃﺑﻮﺑﻜﺮ ﺃﲪﺪ ﺍﻟﺒﻴﻬﻘﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٤٥٨‬ﻫـ‪ ١٠٦٦] .‬ﻡ‪ [.‬ﰲ ﻧﻴﺸﺎﺑﻮﺭ‬
‫)‪ (١‬ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٩٢‬ﻫـ‪ ١٣٩٠] .‬ﻡ‪ [.‬ﰲ ﲰﺮﻗﻨﺪ‬

‫ ‪- ١١٥‬‬‫ﺃﻳّﻬﺎ ﺍﳌﺪﺛﺮ ‪ -‬ﻳﺎ ﺃﻳّﻬﺎ ﺍﳌﺰﻣﻞ( ﻭﺃﻭﺟﺐ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺇﻥ ﺑﻌﺚ ﻭﻫﻢ ﺃﺣﻴﺎﺀ ﺃﻥ ﻳﺆﻣﻨﻮﺍ‬
‫ﲔ ﹶﻟﻤَﺂ ﺁَﺗ ْﻴﺘُﻜﹸ ْﻢ ِﻣ ْﻦ‬
‫ﻕ ﺍﻟﱠﻨِﺒﱢﻴ َ‬
‫ﺑﻪ ﻭﻳﺘﺒﻌﻮﻩ ﻭﻳﻨﺼﺮﻭﻩ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) َﻭِﺍ ﹾﺫ ﹶﺍ َﺧ ﹶﺬ ﺍﷲ ﻣِﻴﺜﹶﺎ َ‬
‫ﺼ ﱢﺪﻕٌ ِﻟﻤَﺎ َﻣ َﻌﻜﹸ ْﻢ ﹶﻟﺘُ ْﺆ ِﻣﻨُ ﱠﻦ ِﺑ ِﻪ َﻭﹶﻟَﺘ ْﻨﺼُﺮُﱠﻧﻪُ * ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬
‫ﺏ َﻭ ِﺣ ﹾﻜ َﻤ ٍﺔ ﹸﺛ ﱠﻢ ﺟَﺂ َﺀ ﹸﻛ ْﻢ َﺭﺳُﻮﻝﹲ ُﻣ َ‬
‫ِﻛﺘَﺎ ٍ‬

‫‪ ،(٨١‬ﻭﻭﻗﻊ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺭﲪﻪ ﺍﷲ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ ﻓﺎﺟﺘﻨﺒﻪ‪.‬‬
‫ﻭﻗﻮﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﻭﻫﻞ ﻭﻻﻳﺔ ﺍﻟﻨﱯ ﺍﱁ‪ ،‬ﻛﺄﻥ ﻣﺮﺍﺩﻩ ﻬﺑﺬﺍ ﺃﻳﻀﺎ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻦ‬
‫ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﻭﻫﻲ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﻧﺒﻮّﺓ ﺍﻟﻨﱯ ﺃﻓﻀﻞ ﻣﻦ ﺭﺳﺎﻟﺘﻪ ﻷﻥ ﺍﻟﻨﺒﻮّﺓ ﻫﻲ ﺍﻟﻄﺮﻑ‬
‫ﺍﳌﺘﻌﻠﻖ ﺑﺎﳊﻖ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻫﻲ ﺍﻟﻄﺮﻑ ﺍﳌﺘﻌﻠﻖ ﺑﺎﳋﻠﻖ‪ ،‬ﻭﻣﺎ ﺗﻌﻠﻖ ﺑﺎﳊﻖ ﺃﻓﻀﻞ ﳑﺎ ﺗﻌﻠﻖ‬
‫ﺑﺎﳋﻠﻖ ﻭﻫﻮ ﺿﻌﻴﻒ ﺟﺪّﺍ‪ ،‬ﻭﻣﻦ ﰒ ﺿﻌﻔﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻭﺑﻴﺎﻥ ﺿﻌﻔﻪ ﺃﻥ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﻟﻴﺲ ﳍﺎ ﻃﺮﻑ ﻣﻦ ﺟﻬﺔ ﺍﳋﻠﻖ ﻓﻘﻂ ﺑﻞ ﳍﺎ ﻃﺮﻓﺎﻥ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺍﳌﺒﻠﻎ ﻋﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺣﻜﺎﻡ ﻟﻠﻨﺎﺱ ﻓﻬﻮ ﻣﺘﻠ ّﻖ ﻣﻦ ﺟﻬﺔ ﺍﳊﻖ ﻭﻣﻠﻖ ﻋﻠﻰ ﺍﳋﻠﻖ‪ ،‬ﻓﻜﺎﻧﺖ ﺭﺳﺎﻟﺘﻪ‬
‫ﺍﻟﱵ ﺗﺄﻫﻞ ﻬﺑﺎ ﺇﱃ ﺍﳋﻼﻓﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻓﻀﻞ ﻣﻦ ﳎﺮﺩ ﻧﺒﻮﺗﻪ ﻷﻧﻪ ﱂ ﻳﺘﺄﻫﻞ ﻬﺑﺎ ﺇﱃ‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﰲ ﻧﺒﻮﺓ ﺍﻟﺮﺳﻮﻝ ﻭﺭﺳﺎﻟﺘﻪ ﺃﻣﺎ ﺍﻟﺮﺳﻮﻝ ﻓﻬﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻨﱯ‬
‫ﺇﲨﺎﻋﺎ‪ ،‬ﻭﲪﻞ ﺑﻌﻀﻬﻢ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻔﻀﻴﻞ‬
‫ﺑﻴﻨﻬﻢ ﰲ ﺫﺍﺕ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻓﺈﻬﻧﻢ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ﻻ ﺗﻔﺎﺿﻞ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﺯﻳﺎﺩﺓ ﺍﻷﺣﻮﺍﻝ ﻭﺧﺼﻮﺹ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﻟﺮﺗﺐ‪ ،‬ﻓﺬﺍﺕ ﺍﻟﻨﺒﻮﺓ ﻻ ﺗﻔﺎﺿﻞ‬
‫ﻓﻴﻬﺎ ﻭﺇﳕﺎ ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﺃﻣﻮﺭ ﺯﺍﺋﺪﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﰒ ﻛﺎﻥ ﻣﺒﻬﻤﺎ‪.‬‬
‫ﻣﻄﻠﺐ‪ :‬ﰲ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﻛﺎﻥ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﺘﻌﺒﺪﺍ ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻪ ﺃﻡ ﻻ؟‬
‫ﻭﻗﻮﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﻫﻞ ﻛﺎﻥ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺘﻌﺒﺪﺍ ﺍﱁ‪ .‬ﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺒﻞ ﺑﻌﺜﺘﻪ ﻣﺘﻌﺒﺪﺍ ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻪ ﺃﻭ ﻻ؟‬
‫ﻓﻘﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ :‬ﱂ ﻳﻜﻦ ﻣﺘﻌﺒﺪﺍ ﺑﺸﻲﺀ‪ .‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻥ ﺫﻟﻚ ﻟﻮ ﻭﻗﻊ ﻟﻨﻘﻞ ﻭﳌﺎ ﺃﻣﻜﻦ‬
‫ﻛﺘﻤﻪ ﻭﻻ ﺳﺘﺮﻩ ﰲ ﺍﻟﻌﺎﺩﺓ ﻭﻻﻓﺘﺨﺮ ﺑﻪ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺸﺮﻳﻌﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻪ‪،‬‬
‫ﱯ‬
‫ﻭﺍﺣﺘﺠﻮﺍ ﺑﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻤﺎ ﱂ ﻳﻘﻊ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﺘﻌﺒﺪﺍ ﺑﺸﺮﻉ ﻧ ّ‬

‫ ‪- ١١٦‬‬‫ﻗﺒﻠﻪ‪ ،‬ﻭﺫﻫﺐ ﻃﺎﺋﻔﺔ ﺇﱃ ﺍﻣﺘﻨﺎﻉ ﺫﻟﻚ ﻋﻘﻼ ﻗﺎﻟﻮﺍ‪ :‬ﻷﻧﻪ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺒﻮﻋﺎ ﻭﻗﺪ‬
‫ﻋﺮﻑ ﺗﺎﺑﻌﺎ‪ .‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﱃ ﺍﻟﻮﻗﻒ ﰲ ﺃﻣﺮﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﺮﻙ ﻗﻄﻊ‬
‫ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺸﻲﺀ ﰲ ﺫﻟﻚ ﻷﻧﻪ ﻻ ﻗﺎﻃﻊ ﻣﻦ ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺇﻣﺎﻡ‬
‫ﺍﳊﺮﻣﲔ]‪ .[١‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻛﺎﻥ ﻋﺎﻣﻼ ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻪ‪ .‬ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻮﻗﻒ ﺑﻌﻀﻬﻢ ﻋﻦ‬
‫ﺍﻟﺘﻌﻴﲔ ﻭﺃﺣﺠﻢ ﻭﺟﺴﺮ ﻋﻠﻴﻪ ﺑﻌﻀﻬﻢ‪ .‬ﰒ ﺍﺧﺘﻠﻒ ﺍﳌﻌﻴﻨﻮﻥ ﻓﻘﻴﻞ ﻧﻮﺡ ﻭﻗﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻗﻴﻞ‬
‫ﻣﻮﺳﻰ ﻭﻗﻴﻞ ﻋﻴﺴﻰ ﻭﻗﻴﻞ ﺁﺩﻡ‪ ،‬ﻓﻬﺬﻩ ﲨﻠﺔ ﺍﳌﺬﺍﻫﺐ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺃﻇﻬﺮﻫﺎ ﺍﻷﻭﻝ‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻭﺃﺑﻌﺪﻫﺎ ﻣﺬﻫﺐ ﺍﳌﻌﻴﻨﲔ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺷﻲﺀ ﻟﻨﻘﻞ ﻛﻤﺎ ﻣﺮ‪.‬‬
‫ﻣﻄﻠﺐ‪ :‬ﰲ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻷﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺩﻋﻮﺓ ﻋﺎﻣﺔ ﺇ ﹼﻻ ﻟﻨﺒﻴﻨﺎ‪،‬‬
‫ﻭﻣﻦ ﰒ ﺃﺭﺳﻞ ﻟﻠﺠﻦ ﺩﻭﻥ ﻏﲑﻩ‬
‫ﻭﻻ ﺣﺠﺔ ﳌﻦ ﺯﻋﻢ ﺃﻥ ﻋﻴﺴﻰ ﺁﺧﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﺰﻣﺖ ﺷﺮﻳﻌﺘﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻩ ﻷﻧﻪ ﱂ ﻳﺜﺒﺖ ﻋﻤﻮﻡ ﺩﻋﻮﺓ ﻋﻴﺴﻰ ﺑﻞ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ‬
‫ﱂ ﻳﻜﻦ ﻟﻨﱯ ﺩﻋﻮﺓ ﻋﺎﻣﺔ ﺇ ﹼﻻ ﻟﻨﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻣﻦ ﰒ ﱂ ﻳﺮﺳﻞ ﻟﻠﺠﻦ ﻏﲑﻩ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺇﳝﺎﻥ ﺍﳉﻦ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻭﺍﺧﺮ ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‬
‫ﻛﺎﻥ ﺗﱪﻋﺎ ﻛﺈﳝﺎﻥ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻣﻦ ﻗﺮﻳﺶ ﻭﻏﲑﻫﻢ ﺑﺎﻹﳒﻴﻞ ﺇﺫ ﱂ ﻳﺜﺒﺖ ﺃﻥ ﻣﻮﺳﻰ‬
‫ﺃﺭﺳﻞ ﻟﻐﲑ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﻘﺒﻂ ﻭﻻ ﺃﻥ ﻋﻴﺴﻰ ﺃﺭﺳﻞ ﻟﻐﲑ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺯﻋﻢ ﺑﻌﺾ‬
‫ﻣﻦ ﻻ ﲢﻘﻴﻖ ﻋﻨﺪﻩ ﻭﻻ ﺍﻃﻼﻉ ﻋﻠﻰ ﺣﻘﺎﺋﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻛﺎﻥ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻴﺲ ﻟﻪ ﺷﺮﻉ ﻣﻨﻔﺮﺩ ﺑﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻚ ﹶﺍ ِﻥ‬
‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺑﻌﺜﻪ ﺇﺣﻴﺎﺀ ﺷﺮﻉ ﺇﺑﺮﺍﻫﻴﻢ ﲤﺴﻜﺎ ﺑﻈﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﹸﺛ ﱠﻢ ﹶﺍ ْﻭ َﺣ ْﻴَﻨﺂ ِﺍﹶﻟ ْﻴ َ‬
‫ﺍﱠﺗِﺒ ْﻊ ِﻣ ﱠﻠ ﹶﺔ ِﺍﺑْﺮﹶﺍﻫِﻴ َﻢ َﺣﻨِﻴﻔﹰﺎ( ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻱ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺷﺮﻳﻌﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﻟﻐﻠﻂ ﺑﻞ‬
‫ﺑﺎﳋﺮﺍﻑ ﺃﺷﺒﻪ‪ ،‬ﻭﻣﻦ ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻣﺜﻠﻪ ﻻ ﻳﺼﺪﺭ ﺇ ﹼﻻ ﻣﻦ ﺳﺨﻴﻒ ﺍﻟﻌﻘﻞ ﻛﺜﻴﻒ ﺍﻟﻄﺒﻊ‪،‬‬
‫ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺍﻻﺗﺒﺎﻉ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﺹ ﲟﻘﺎﻡ ﺍﳋﻠﺔ ﺍﻟﺬﻱ ﻫﻮ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﲔ * ﺍﻟﻨﺤﻞ‪ (١٢٣ :‬ﻭﺍﳌﺘﺴﺒﺐ ﻋﻦ‬
‫ﺸ ِﺮ ِﻛ َ‬
‫ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺼﻴﻐﺔ ) َﺣﻨِﻴﻔﹰﺎ َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟﻤُ ْ‬
‫)‪ (١‬ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٤٧٨‬ﻫـ‪ ١٠٨٥ .‬ﻡ‪ .‬ﰲ ﻧﻴﺸﺎﺑﻮﺭ‬

‫ ‪- ١١٧‬‬‫ﺗﻔﻮﻳﻀﻪ ﺍﳌﻄﻠﻖ ﳌﺎ ﺃﻥ ﺃﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭ ﻭﺟﺎﺀ ﺇﻟﻴﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻗﺎﺋﻼ ﻟﻪ )ﺃﻟﻚ‬
‫ﺣﺎﺟﺔ؟ ﻗﺎﻝ ﺃﻣﺎ ﺇﻟﻴﻚ ﻓﻼ(‪ ،‬ﻓﻮﺻﻞ ﻏﺎﻳﺔ ﻣﻦ ﺍﻟﺘﻔﻮﻳﺾ ﱂ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺃﺣﺪ ﻗﺒﻠﻪ ﻭﻻ‬
‫ﺑﻌﺪﻩ ﺇ ﹼﻻ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻧﻪ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﻭﺍﺭﺗﻘﻰ ﻋﻨﻬﺎ ﺑﻐﺎﻳﺎﺕ ﻻ‬
‫ﻳﻌﻠﻤﻬﺎ ﺇ ﹼﻻ ﺧﺎﻟﻘﻪ ﻭﺑﺎﺭﺋﻪ ﺍﳌﻨﻌﻢ ﻋﻠﻴﻪ ﲟﺎ ﱂ ﻳﺆﺗﻪ ﻟﻐﲑﻩ‪ ،‬ﻭﻣﻦ ﰒ ﻳﻘﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻨﺪ ﳎﻲﺀ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﰲ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﺍﻟﻌﻈﻴﻢ ﻟﻠﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﰲ ﻓﺼﻞ ﺍﻟﻘﻀﺎﺀ ﻗﺎﺋﻠﲔ ﻟﻪ ﺇﻥ ﺍﷲ‬
‫ﺍﺻﻄﻔﺎﻙ ﺑﺎﳋﻠﺔ ﺇﳕﺎ ﻛﻨﺖ ﺧﻠﻴﻼ ﻣﻦ ﻭﺭﺍﺀ ﻭﺭﺍﺀ ﻓﺄﻋﻠﻤﻬﻢ ﺃﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺧﻠﻴﻼ ﻟﻜﻨﻪ‬
‫ﻣﺘﺄﺧﺮ ﺍﻟﺮﺗﺒﺔ ﻋﻦ ﻏﲑ ﺍﳌﻨﺤﺼﺮ ﰲ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻧﻈﲑ ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‬

‫ﷲ ﹶﻓِﺒ ُﻬﺪَﻳ ُﻬ ُﻢ ﺍ ﹾﻗَﺘ ِﺪ ْﻩ * ﺍﻻﻧﻌﺎﻡ‪ (٨٩ :‬ﻓﺎﳌﺮﺍﺩ ﺍﻷﻣﺮ ﺑﺎﻻﻗﺘﺪﺍﺀ ﰲ‬
‫ﻚ ﺍﱠﻟﺬِﻳ َﻦ َﻫﺪَﻯ ﺍ ُ‬
‫)ﺍﹸﻭﹶﻟِﺌ َ‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﻣﻦ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﻌﻠﻴﺔ ﺍﻟﱵ ﺗﺮﺟﻊ ﺇﱃ ﺍﻷﺻﻮﻝ ﻻ ﺇﱃ ﺍﻟﻔﺮﻭﻉ ﺇﺫ ﻛﺎﻥ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﻟﻴﺲ ﺭﺳﻮﻻ ﺃﺻﻼ ﻛﻴﻮﺳﻒ ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻗﻮﻝ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﻛﺎﻧﺖ ﻓﺮﻭﻉ ﺷﺮﺍﺋﻌﻬﻢ ﳐﺘﻠﻔﺔ ﻓﺎﺳﺘﺤﺎﻝ ﲪﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻻﻗﺘﺪﺍﺀ ﻬﺑﻢ ﻋﻠﻰ‬
‫ﺫﻟﻚ‪ .‬ﻻ ﻳﻘﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﺇﳕﺎ ﻳﻨﺸﺄ ﻋﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻘﻄﻌﻴﺔ ﻓﻜﻴﻒ ﻳﺘﺄﺗﻰ ﺍﻻﺗﺒﺎﻉ ﻓﻴﻪ ﻷﻧﺎ ﻗﺪ‬
‫ﺃﺷﺮﻧﺎ ﺇﱃ ﺭﺩ ﺫﻟﻚ ﺑﻘﻮﻟﻨﺎ ﻭﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﻣﻦ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﻌﻠﻴﺔ ﺍﱁ‪ .‬ﻭﻣﻨﻬﺎ ﻛﻴﻔﻴﺔ ﺍﻟﺪﻋﻮﻯ‬
‫ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﻮ ﺃﻥ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺑﻄﺮﻳﻖ ﺍﻟﺮﻓﻖ ﻭﺍﻟﺴﻬﻮﻟﺔ ﻭﺇﻳﺮﺍﺩ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﺍﳌﺮﺓ ﺑﻌﺪ ﺍﳌﺮﺓ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﺘﺮﺗﺒﺔ ﻣﺘﻤﺎﻳﺰﺓ ﺗﺄﺧﺬ ﺑﺎﻟﻘﻠﺐ ﻭﺗﺪﻫﺶ ﺍﻟﻠﺐ ﻛﻤﺎ ﻫﻮ ﺍﻟﻄﺮﻳﻖ‬
‫ﺍﳌﺄﻟﻮﻓﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﺴﺮﺍﺝ ﺍﻟﺒﻠﻘﻴﲏ]‪ [١‬ﰲ ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻭﱂ ﳚﺊ‬
‫ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻭﻗﻔﻨﺎ ﻋﻠﻴﻬﺎ ﻛﻴﻔﻴﺔ ﺗﻌﺒﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ‪ ،‬ﻟﻜﻦ‬
‫ﺭﻭﻯ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﻏﲑﻩ »ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﳜﺮﺝ ﺇﱃ ﺣﺮﺍﺀ ﰲ ﻛﻞ ﻋﺎﻡ‬
‫ﺷﻬﺮﺍ ﻣﻦ ﺍﻟﺴﻨﺔ ﻳﺘﻨﺴﻚ ﻓﻴﻪ« ﻭﻛﺎﻥ ﻣﻦ ﻧﺴﻚ ﻗﺮﻳﺶ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻥ ﻳﻄﻌﻢ ﺍﻟﺮﺟﻞ ﻣﻦ‬
‫ﺟﺎﺀﻩ ﻣﻦ ﺍﳌﺴﺎﻛﲔ ﺣﱴ ﺇﺫﺍ ﺍﻧﺼﺮﻑ ﻣﻦ ﺑﻴﺘﻪ ﱂ ﻳﺪﺧﻞ ﺑﻴﺘﻪ ﺣﱴ ﻳﻄﻮﻑ ﺑﺎﻟﻜﻌﺒﺔ‪،‬‬
‫ﻭﲪﻞ ﺑﻌﻀﻬﻢ ﺍﻟﺘﻌﺒﺪ ﻋﻠﻰ ﺍﻟﺘﻔﻜﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻭﻋﻨﺪﻱ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺒﺪ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﻭﻫﻲ ﺍﻻﻋﺘﺰﺍﻝ ﻋﻦ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﺻﻨﻊ ﺇﺑﺮﺍﻫﻴﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻋﺘﺰﺍﻝ‬
‫)‪ (١‬ﻋﻤﺮ ﺍﻟﺒﻠﻘﻴﲏ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٨٠٥‬ﻫـ‪ ١٤٠٣] .‬ﻡ‪[.‬‬

‫ ‪- ١١٨‬‬‫ﻗﻮﻣﻪ ﻭﺍﻻﻧﻘﻄﺎﻉ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﺮﺝ ﻋﺒﺎﺩﺓ ﻛﻤﺎ ﺭﻭﺍﻩ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﻣﺮﻓﻮﻋﺎ ﻭﻳﻨﻀﻢ ﺇﱃ ﺫﻟﻚ ﺍﻟﺘﻔﻜﺮ‪ ،‬ﻭﻣﻦ ﰒ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻛﺎﻧﺖ ﻋﺒﺎﺩﺗﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﺮﺍﺀ ﺍﻟﺘﻔﻜﺮ‪.‬‬
‫ﻣﻄﻠﺐ‪ :‬ﰲ ﺇﺭﺳﺎﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﳋﻠﻖ ﻛﺎﻓﺔ‬

‫ﻭﻗﻮﻝ ﺍﻟﺴﺎﺋﻞ ﻧﻔﻊ ﺍﷲ ﺑﻪ‪ :‬ﻭﻫﻞ ﺃﺭﺳﻞ ﺇﱃ ﺍﳋﻠﻖ ﻛﺎﻓﺔ ﺍﱁ‪ .‬ﺟﻮﺍﺑﻪ‪ :‬ﺃﻧﻪ ﻛﺜﺮ‬
‫ﺍﺳﺘﻔﺘﺎﺀ ﺍﻟﻨﺎﺱ ﱄ ﻋﻦ ﺫﻟﻚ ﻭﻛﺜﺮ ﺍﻟﻜﻼﻡ ﻣﲏ ﻓﻴﻪ ﻣﺒﺴﻮﻃﺎ ﻭﳐﺘﺼﺮﺍ‪ ،‬ﻭﺧﻼﺻﺔ ﺍﳌﻌﺘﻤﺪ‬
‫ﰲ ﺫﻟﻚ ﺃﻥ ﰲ ﺇﺭﺳﺎﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﳌﻼﺋﻜﺔ ﻗﻮﻟﲔ ﻟﻠﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﺭﺟﺤﻪ‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﺘﻘﻲ ﺍﻟﺴﺒﻜﻲ]‪ [١‬ﻭﲨﺎﻋﺘﻪ ﻣﻦ ﳏﻘﻘﻲ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻭﺭﺩﻭﺍ ﻣﺎ ﻭﻗﻊ ﰲ ﺗﻔﺴﲑ‬
‫ﺍﻟﺮﺍﺯﻱ ﳑﺎ ﻗﺎﻟﻪ ﲞﻼﻑ ﺫﻟﻚ ﻭﺃﻃﺎﻟﻮﺍ ﰲ ﺭﺩّﻩ ﻭﺭﺩ ﻣﺎ ﻭﻗﻊ ﻟﻠﺒﻴﻬﻘﻲ ﻭﺍﳊﻠﻴﻤﻲ ﳑﺎ ﳜﺎﻟﻒ‬
‫ﲔ َﻧﺬِﻳﺮًﺍ * ﺍﻟﻔﺮﻗﺎﻥ‪(١ :‬‬
‫ﺫﻟﻚ ﺃﻧﻪ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻳﺪﻝ ﻟﻪ ﻇﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ِﻟَﻴﻜﹸﻮ ﹶﻥ ِﻟ ﹾﻠﻌَﺎﹶﻟ ِﻤ َ‬
‫ﻭﻫﻢ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺭﺳﻞ ﺇﱃ ﺑﻌﺾ‬
‫ﺍﳌﻼﺋﻜﺔ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﻓﻘﺪ ﲢﻜﻢ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﺩﻋﻰ ﺧﺮﻭﺝ ﺍﳌﻼﺋﻜﺔ ﻛﻠﻬﻢ‬
‫ﻣﻦ ﺍﻵﻳﺔ ﻳﻌﺠﺰ ﻋﻦ ﺩﻟﻴﻞ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﺍﻹﻧﺬﺍﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺨﻮﻳﻒ‬
‫ﺑﺎﻟﻌﺬﺍﺏ ﻷﻬﻧﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻌﺼﻮﻣﲔ ﺇ ﹼﻻ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻹﺭﺳﺎﻝ ﺗﻜﻠﻴﻔﻬﻢ ﺑﺎﻹﳝﺎﻥ ﺑﻪ‬
‫ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺴﺆﺩﺩﻩ ﻭﺭﻓﻌﺘﻪ ﻭﺍﳋﻀﻮﻉ ﻟﻪ‪ ،‬ﻭﻋﺪﻫﻢ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ﺯﻳﺎﺩﺓ ﰲ ﺷﺮﻓﻪ ﻭﻛﻞ‬
‫ﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﻋﺼﻤﺘﻬﻢ‪ ،‬ﰒ ﺫﻟﻚ ﺍﻹﻧﺬﺍﺭ ﺇﻣﺎ ﻭﻗﻊ ﻛﻠﻪ ﰲ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﺃﻭ ﺑﻌﻀﻪ ﻓﻴﻬﺎ‬
‫ﻭﺑﻌﻀﻪ ﰲ ﻏﲑﻫﺎ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺇﻟﻴﻬﻢ ﰲ ﺷﻲﺀ ﺧﺎﺹ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﺎﻟﺸﺮﻳﻌﺔ ﻛﻠﻬﺎ ﻭﰲ ﻗﻮﻝ ﺷﺎﺫ‪ :‬ﺇﻥ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﺍﳉﻦ ﻭﺃﻬﻧﻢ ﻣﺆﻣﻨﻮﺍ ﺍﳉﻦ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺭﻛﺐ ﻫﺬﺍ ﻣﻊ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻫﻮ ﻋﻤﻮﻡ ﺭﺳﺎﻟﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻟﻠﺠﻦ ﻟﺰﻡ ﻋﻤﻮﻡ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻤﻼﺋﻜﺔ ﻛﺬﺍ ﻗﻴﻞ ﻭﻫﺬﺍ ﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﻔﻰ ﺑﺎﻷﺧﺬ‬
‫ﺑﻈﺎﻫﺮ ﺍﻵﻳﺔ ﺩﻟﻴﻼ ﻻ ﺳﻴﻤﺎ ﻭﺧﱪ ﻣﺴﻠﻢ ﺍﻟﺬﻱ ﻻ ﻧﺰﺍﻉ ﰲ ﺻﺤﺘﻪ ﺻﺮﻳﺢ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ‬
‫ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) ،‬ﻭﺃﺭﺳﻠﺖ ﺇﱃ ﺍﳋﻠﻖ ﻛﺎﻓﺔ(‪ ،‬ﻓﺘﺄﻣﻞ ﻗﻮﻟﻪ )ﺍﳋﻠﻖ( ﻭﻗﻮﻟﻪ‬
‫)‪ (١‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﻟﺴﺒﻜﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٥٦‬ﻫـ‪ ١٣٥٥] .‬ﻡ‪ [.‬ﰲ ﺍﻟﻘﺎﻫﺮﺓ‬

‫ ‪- ١١٩‬‬‫)ﻛﺎﻓﺔ( ﻭﻣﻦ ﰒ ﺃﺧﺬ ﻣﻦ ﻫﺬﺍ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﳉﻤﺎﻝ ﺍﻟﺒﺎﺭﺯﻱ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺃﺭﺳﻞ ﺇﱃ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺣﱴ ﺍﳉﻤﺎﺩﺍﺕ ﺑﺄﻥ ﺭﻛﺐ ﻓﻴﻬﺎ ﻓﻬﻢ ﻭﻋﻘﻞ ﳐﺼﻮﺹ ﺣﱴ‬
‫ﻋﺮﻓﺘﻪ ﻭﺁﻣﻨﺖ ﺑﻪ ﻭﺍﻋﺘﺮﻓﺖ ﺑﻔﻀﻠﻪ ﻭﻗﺪ ﺃﺧﱪ ﻋﻨﻬﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﺸﻬﺎﺩﺓ‬
‫ﻟﻠﻤﺆﺫﻥ ﻭﳓﻮﻩ ﰲ ﻗﻮﻟﻪ )ﻓﺈﻧﻪ ﻻ ﻳﺴﻤﻊ ﻣﺪﻯ ﺻﻮﺕ ﺍﳌﺆﺫﻥ ﺷﺠﺮ ﻭﻻ ﺣﺠﺮ ﻭﻻ‬

‫ﺷﻲﺀ ﺇ ﹼﻻ ﺷﻬﺪ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ( ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﹶﻟ ْﻮ ﹶﺍْﻧ َﺰﹾﻟﻨَﺎ َﻫﺬﹶﺍ ﺍﹾﻟﻘﹸﺮﺁ ﹶﻥ َﻋﻠﹶﻰ َﺟَﺒ ٍﻞ ﹶﻟ َﺮﹶﺍْﻳَﺘﻪُ‬
‫ﺴﱢﺒﺢُ‬
‫ﷲ *ﺍﳊﺸﺮ‪ (٢٠ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭِﺍ ﹾﻥ ِﻣ ْﻦ َﺷ ْﻴ ٍﺊ ِﺍ ﱠﻻ ﻳُ َ‬
‫ﺸَﻴ ِﺔ ﺍ ِ‬
‫ﺼ ﱢﺪﻋًﺎ ِﻣ ْﻦ َﺧ ْ‬
‫ﺧَﺎ ِﺷﻌًﺎ ُﻣَﺘ َ‬

‫ﺤ ْﻤ ِﺪ ِﻩ * ﺍﻹﺳﺮﺍﺀ‪ (٤٤ :‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳉﻤﺎﺩﺍﺕ ﳍﺎ ﻫﺬﻩ ﺍﻹﺩﺭﺍﻛﺎﺕ ﱂ ﻳﺴﺘﻨﻜﺮ ﻣﺎ‬
‫ِﺑ َ‬
‫ﻗﺎﻟﻪ ﺍﻟﺒﺎﺭﺯﻱ ﻻ ﺳﻴﻤﺎ ﻭﺣﺪﻳﺚ ﻣﺴﻠﻢ ﻣﺼﺮﺡ ﺑﻪ ﻛﻤﺎ ﻋﻠﻤﺖ‪.‬‬

‫ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻓﺴﺮ ﺍﳉﻤﻬﻮﺭ ﺍﻟﻌﺎﳌﲔ ﰲ ﺍﻵﻳﺔ ﺑﺎﳉﻦ ﻭﺍﻹﻧﺲ‪.‬‬

‫ﻗﻠﺖ‪ :‬ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺫﻟﻚ ﺧﺮﻭﺝ ﺍﳌﻼﺋﻜﺔ ﻋﻦ ﻣﻄﻠﻖ ﺍﻹﺭﺳﺎﻝ ﺑﻞ ﻋﻦ ﺍﻹﺭﺳﺎﻝ‬
‫ﺇﱃ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺍﳌﺘﻀﻤﻦ ﻟﻠﺘﻜﻠﻴﻒ ﺑﺴﺎﺋﺮ ﻓﺮﻭﻉ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻟﻠﺘﻜﻠﻴﻒ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ ﻛﻠﻔﺔ‬
‫ﻭﺍﳌﺴﺘﻠﺰﻡ ﻹﺑﺎﺀ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺇ ﹼﻻ ﺑﻌﺼﺎﻡ ﻧﻮﺍﻣﻴﺲ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﺘﺨﻮﻳﻒ ﻭﺍﻟﺘﻬﺪﻳﺪ‬
‫ﻓﺘﺨﺼﻴﺺ ﺍﻟﻌﺎﳌﲔ ﺑﺎﳉﻦ ﻭﺍﻷﻧﺲ ﻟﺬﻟﻚ ﻓﺤﺴﺐ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺃﻧﻪ ﻻ ﻗﺎﻃﻊ ﻣﻦ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﻭﺃﻥ ﻛﻼ ﻣﻦ ﺍﻟﻘﻮﻟﲔ ﺇﳕﺎ ﻫﻮ ﺃﻣﺮ ﻇﲏ‬
‫ﲝﺴﺐ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻇﺎﻫﺮ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻪ ﻛﻞ ﻣﻦ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﺣﺪ ﺫﻳﻨﻚ ﺍﻟﻘﻮﻟﲔ‪.‬‬
‫ﻣﻄﻠﺐ‪ :‬ﰲ ﺍﻷﻓﻀﻠﻴﺔ ﺑﲔ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺃﰊ ﺑﻜﺮ‬
‫ﰒ ﻋﻤﺮ ﰒ ﻋﺜﻤﺎﻥ ﰒ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ‬

‫ﻭﻗﻮﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﻭﻫﻞ ﺍﻷﻓﻀﻠﻴﺔ ﺑﲔ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﺍﱁ؟ ﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺃﻓﻀﻠﻴﺔ ﺃﰊ‬
‫ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﺍﻟﺜﻼﺛﺔ ﰒ ﻋﻤﺮ ﻋﻠﻰ ﺍﻻﺛﻨﲔ ﳎﻤﻊ ﻋﻠﻴﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ‬
‫ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﺫﻟﻚ ﻭﺍﻹﲨﺎﻉ ﻳﻔﻴﺪ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺃﻣﺎ ﺃﻓﻀﻠﻴﺔ ﻋﺜﻤﺎﻥ ﻋﻠﻰ ﻋﻠ ّﻲ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﻓﻈﻨﻴﺔ ﻷﻥ ﺑﻌﺾ ﺃﻛﺎﺑﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻛﺴﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻓﻀﻞ ﻋﻠّﻴﺎ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻭﻣﺎ‬
‫ﻭﻗﻊ ﻓﻴﻪ ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻇﲏ‪ ،‬ﻭﺃﻣﺎ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺫﻟﻚ ﻓﻤﺘﻌﺎﺭﺿﺔ ﺟﺪﺍ ﺑﻞ ﻋﻠ ّﻲ‬

‫ ‪- ١٢٠‬‬‫ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﻭﺭﺩ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺸﻌﺮﺓ ﺑﻔﻀﻠﻪ ﻣﺎ ﱂ ﻳﺮﺩ ﰲ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻭﺃﺟﺎﺏ‬
‫ﻋﻨﻪ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﺑﺄﻥ ﺳﺒﺐ ﺫﻟﻚ ﺃﻧﻪ ﻋﺎﺵ ﺇﱃ ﺯﻣﻦ ﺍﻟﻔﱳ ﻭﻛﺜﺮﺕ ﺃﻋﺪﺍﺅﻩ ﻭﻗﺪﺣﻬﻢ‬
‫ﻓﻴﻪ ﻭﺣﻄﻬﻢ ﻋﻠﻴﻪ ﻭﻏﻤﺼﻬﻢ ﳊﻘﻪ ﺑﺒﺎﻃﻠﻬﻢ‪ ،‬ﻓﺒﺎﺩﺭ ﺣﻔﺎﻅ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‬
‫ﻭﺃﺧﺮﺟﻮﺍ ﻣﺎ ﻋﻨﺪﻫﻢ ﰲ ﺣﻘﻪ ﺭﺩﻋﺎ ﻷﻭﻟﺌﻚ ﺍﻟﻔﺴﻘﺔ ﺍﳌﺎﺭﻗﲔ ﻭﺍﳋﻮﺍﺭﺝ ﺍﳌﺨﺬﻭﻟﲔ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺑﻘﻴﺔ ﺍﻟﺜﻼﺛﺔ ﻓﻠﻢ ﻳﻘﻊ ﳍﻢ ﻣﺎ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻞ ﺫﻟﻚ ﺍﻻﺳﺘﻴﻌﺎﺏ‪.‬‬
‫ﻣﻄﻠﺐ‪ :‬ﺍﻷﺻﺢ ﺃﻥ ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻧﺎﺟﻮﻥ ﰲ ﺍﳉﻨﺔ‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻫﻞ ﺍﻹﻧﺴﺎﻥ ﺍﱁ؟ ﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺍﻷﺻﺢ ﻧﻌﻢ‪ ،‬ﺑﻞ ﺍﻷﺻﺢ ﰲ ﺃﻫﻞ ﺍﻟﻔﺘﺮﺓ‬

‫ﲔ َﺣﺘﱠﻰ‬
‫ﻭﻫﻢ ﻣﻦ ﱂ ﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺃﻬﻧﻢ ﰲ ﺍﳉﻨﺔ ﻋﻤﻼ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﹸﻛﻨﱠﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬
‫ﺚ َﺭﺳُﻮ ﹰﻻ * ﺍﻹﺳﺮﺍﺀ‪ (١٥ :‬ﻭﲪﻞ ﻋﻠﻰ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ‪ ،‬ﻭﺯﻋﻢ ﻗﺎﺋﻠﻪ ﺃﻥ ﻛﻞ ﻣﻦ ﱂ‬
‫َﻧ ْﺒ َﻌ ﹶ‬
‫ﻳﺆﻣﻦ ﺑﻌﺪ ﺑﻌﺜﻪ ﺁﺩﻡ ﺃﻭ ﻧﻮﺡ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺃﻭﻝ ﺍﻟﺮﺳﻞ ﺁﺩﻡ ﺃﻭ ﻧﻮﺡ ﻓﻬﻮ ﰲ ﺍﻟﻨﺎﺭ ﺯﻋﻢ‬
‫ﳐﺎﻟﻒ ﻟﻈﺎﻫﺮ ﺍﻵﻳﺔ ﻓﻼ ﻳﻌﻮﻝ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻫﻞ ﺍﻟﻘﺎﺋﻞ ﲞﻠﻖ ﺍﱁ؟ ﺟﻮﺍﺑﻪ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺋﻞ ﺑﺎﳋﻠﻖ ﺍﳊﻘﻴﻘﻲ ﻟﻐﲑ ﺍﷲ ﰲ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻛﺎﻓﺮ ﻣﺮﺍﻕ ﺍﻟﺪﻡ ﻛﻤﺎ ﻫﻮ ﺟﻠﻲ‪ ،‬ﻭﺍﻟﻘﺎﺋﻞ ﲞﻠﻖ ﺍﻟﻌﺒﺪ ﻷﻓﻌﺎﻟﻪ ﺑﺎﳌﻌﲎ‬
‫ﺍﻟﺬﻱ ﻳﻘﻮﻟﻪ ﺍﳌﻌﺘﺰﻟﺔ ﻣﺒﺘﺪﻉ ﺿﺎﻝ ﻓﺎﺳﻖ ﻭﺃﻣﺎ ﺇﺳﻼﻣﻪ ﻓﻔﻴﻪ ﺧﻼﻑ ﻭﺍﻷﺻﺢ ﺃﻧﻪ ﻣﺴﻠﻢ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻭﻫﻞ ﳚﻮّﺯ ﺍﻟﻌﻘﻞ ﺍﱁ؟ ﺟﻮﺍﺑﻪ‪ :‬ﻧﻌﻢ ﳚﻮﺯ ﺍﻟﻌﻘﻞ ﺫﻟﻚ ﰲ ﺍﳌﺆﻣﻨﲔ‪ .‬ﺑﻞ‬
‫ﺫﻟﻚ ﳑﺎ ﻳﺘﻌﲔ ﻋﻠﻴﻨﺎ ﺍﻋﺘﻘﺎﺩﻩ‪ ،‬ﻷﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺷﻲﺀ ﻷﺣﺪ ﻣﻦ‬

‫ﷲ ﺷَﻴﺌﹰﺎ ِﺍ ﹾﻥ ﹶﺍﺭَﺍ َﺩ ﹶﺍ ﹾﻥ‬
‫ﻋﺒﺎﺩﻩ ﻭﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ ﻣﻄﻠﻘﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ﹸﻗ ﹾﻞ ﹶﻓ َﻤ ْﻦ َﻳ ْﻤ ِﻠﻚُ ِﻣ َﻦ ﺍ ِ‬
‫ﺽ َﺟﻤِﻴﻌًﺎ * ﺍﳌﺎﺋﺪﺓ‪ (١٦ :‬ﻭﺇﳕﺎ ﺇﺛﺎﺑﺔ‬
‫ﺢ ﺍْﺑ َﻦ َﻣ ْﺮَﻳ َﻢ َﻭﹸﺍ ﱠﻣ ُﻪ َﻭ َﻣ ْﻦ ﻓِﻲ ﹾﺍ ﹶﻻ ْﺭ ِ‬
‫ﻚ ﺍﹾﻟ َﻤﺴِﻴ َ‬
‫ﻳُ ْﻬ ِﻠ َ‬
‫ﺍﻟﻄﺎﺋﻊ ﻣﻦ ﳏﺾ ﻓﻀﻠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻌﺎﻗﺒﻪ ﻟﻜﻨﻪ ﻻ ﻳﻘﻊ ﲟﻘﺘﻀﻰ ﻭﻋﺪﻩ ﻭﺃﻧﻪ ﻻ‬
‫ﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ ﻭﻋﻘﺎﺏ ﺍﻟﻌﺎﺻﻲ ﻣﻦ ﳏﺾ ﻋﺪﻟﻪ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﳜﻠﻔﻪ ﻷﻥ ﺧﻠﻒ ﺍﻹﻳﻌﺎﺩ ﻣﻦ‬
‫ﺳﻌﺔ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﻡ ﲞﻼﻑ ﺇﺧﻼﻑ ﺍﻟﻮﻋﺪ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﺍﻵﻳﺔ ﺇﱃ ﺫﻟﻚ ﻓﺈﻬﻧﺎ ﺇﳕﺎ‬
‫ﻧﺼﺖ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﰲ ﺍﳋﲑ ﻓﺎﻗﺘﻀﺖ ﺃﻧﻪ ﳜﻠﻒ‬

‫ ‪- ١٢١‬‬‫ﷲ ﹶﻻ‬
‫ﺍﻹﻳﻌﺎﺩ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﻻ ﰲ ﻣﻘﺎﺑﻠﺔ ﺫﻟﻚ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﺒﻌﺪ ﺃﻥ ﻳﻌﻠﻢ ﻗﻮﻟﻪ )ِﺍ ﱠﻥ ﺍ َ‬
‫ﻚ ِﻟ َﻤ ْﻦ َﻳﺸﺂ ُﺀ * ﺍﻟﻨﺴﺎﺀ‪ (١١٥ :‬ﻓﻼ ﳚﻮّﺯ ﺍﻟﻌﻘﻞ‬
‫ﺸ َﺮ َﻙ ِﺑ ِﻪ َﻭَﻳ ْﻐ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬
‫َﻳ ْﻐ ِﻔﺮُ ﹶﺍ ﹾﻥ ﻳُ ْ‬
‫ﺫﻟﻚ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﰒ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻛﻔﺮ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻳﺜﻴﺐ ﺍﻟﻜﺎﻓﺮ‪.‬‬
‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻓﻬﺬﻩ ﺍﺑﻴﺎﺕ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺣﻴﺎﺓ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺣﻴﺎﺓ ﺳﺎﺋﺮ‬
‫ﺍﻻﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﺗﻮﺍﺗﺮﺕ ﺍﻻﺩﻟﺔ ﻭﺍﻟﻨﻘﻮﻝ * ﻓﻤﺎ ﳛﺼﻲ ﺍﳌﺼﻨﻒ ﻣﺎ ﻳﻘﻮﻝ‬
‫ﺑﺄﻥ ﺍﳌﺼﻄﻔﻰ ﺣﻲ ﻃﺮﻱ * ﻫﻼﻝ ﻟﻴﺲ ﻳﻄﺮﻗﻪ ﺍﻓﻮﻝ‬
‫ﻭﺍﻥ ﺍﻟﺮﻭﺡ ﻣﻨﻪ ﺑﻘﺎﻉ ﳊﺪ * ﻛﻮﺭﺩ ﻻ ﻳﺪﻧﺴﻪ ﺍﻟﺬﺑﻮﻝ‬
‫ﻭﺍﻥ ﺍﳍﺎﴰﻲ ﺑﻜﻞ ﻭﺻﻒ * ﲨﻴﻞ ﻻ ﻳﻐﲑﻩ ﺍﳊﻠﻮﻝ‬
‫ﻭﺍﻥ ﺍﻟﺮﻭﺩ ﻻ ﻳﺄﰐ ﺍﻟﻴﻪ * ﻛﺬﺍ ﺍﻵﻓﺎﺕ ﻟﻴﺲ ﳍﺎ ﻭﺻﻮﻝ‬
‫ﻭﱂ ﺗﺄﻛﻞ ﻟﻪ ﺍﻟﻐﱪﺍﺀ ﳊﻤﺎ * ﻭﻻ ﻋﻈﻤﺎ ﻭﺍﺛﺒﺖ ﻣﺎ ﺍﻗﻮﻝ‬
‫ﻭﺗﺄﺗﻴﻪ ﺍﳌﻼﺋﻚ ﻛﻞ ﺣﲔ * ﲢﻴﻴﻪ ﻭﻳﺴﻤﻊ ﻣﺎ ﺗﻘﻮﻝ‬
‫ﻭﺗﺄﺗﻴﻪ ﺑﺎﺭﺯﺍﻕ ﺣﺴﺎﻥ * ﻭﺑﺮ ﺣﻴﺚ ﻳﺄﻣﺮﻫﺎ ﺍﳉﻠﻴﻞ‬
‫ﻭﺻﻮﻡ ﰒ ﺣﺞ ﻛﻞ ﻋﺎﻡ * ﳚﻮﺯ ﻋﻠﻴﻪ ﺑﻞ ﻻ ﻳﺴﺘﺤﻴﻞ‬
‫ﻳﻄﻬﺮ ﻟﻠﺼﻼﺓ ﲟﺎﺀ ﻏﻴﺚ * ﻭﻳﺘﻮﺿﻴﻬﺎ ﻛﺬﺍ ﻭﺭﺩ ﺍﻟﺪﻟﻴﻞ‬
‫ﻛﺬﺍ ﺍﻻﻋﻤﺎﻝ ﺗﻌﺮﺽ ﻛﻞ ﻳﻮﻡ * ﻋﻠﻴﻪ ﻓﻴﺴﺮ ﻬﺑﺎ ﺍﻟﺮﺳﻮﻝ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺻﻼﺣﺎ ﻗﺎﻡ ﻳﺪﻋﻮ * ﺍﱃ ﺍﳌﻮﱃ ﻭﻳﺴﻤﻊ ﻣﺎ ﻳﻘﻮﻝ‬
‫ﻭﺇ ﹼﻻ ﻏﲑ ﺫﻟﻚ ﻓﻬﻮ ﻳﺪﻋﻮ * ﺍﱃ ﺍﳌﻮﱃ ﻓﻘﺪ ﺻﻔﺢ ﺍﳉﻠﻴﻞ‬
‫ﻭﺑﻘﻌﺘﻪ ﺍﻟﱵ ﺿﻤﺖ ﻋﻈﺎﻣﺎ * ﺭﻳﺎﺽ ﻣﻦ ﺟﻨﺎﻥ ﺗﺴﺘﻄﻴﻞ‬
‫ﻛﺬﺍ ﺍﻟﻠﺤﺪ ﺍﻟﺬﻱ ﺿﻢ ﺍﻟﻄﻮﺍﻳﺎ * ﺗﺸﺮﻑ ﺣﲔ ﺣﻞ ﻬﺑﺎ ﺍﻟﱰﻳﻞ‬
‫ﻭﺍﻓﻀﻞ ﻣﻦ ﲰﺎﻭﺍﺕ ﻭﺍﺭﺽ * ﻭﺍﻣﻼﻙ ﻭﺍﻓﻼﻙ ﲡﻮﻝ‬
‫ﻭﻣﻦ ﻋﺮﺵ ﻭﻣﻦ ﺟﻨﺎﺕ ﻋﺪﻥ * ﻭﻓﺮﺩﻭﺱ ﻬﺑﺎ ﺧﲑ ﺟﺰﻳﻞ‬

‫ ‪- ١٢٢‬‬‫ﻭﰲ ﺍﻟﻘﱪ ﺍﻟﺸﺮﻳﻒ ﺗﺮﺍﻩ ﺣﻴﺎ * ﺍﱃ ﻛﻞ ﺍﻟﺒﻘﺎﻉ ﻟﻪ ﻭﺻﻮﻝ‬
‫ﻭﻛﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻛﺬﺍﻙ ﺣﻘﺎ * ﺑﺎﺟﺪﺍﺙ ﳍﻢ ﻇﻞ ﻇﻠﻴﻞ‬
‫ﻭﱂ ﻳﻌﻠﻢ ﻣﻘﺎﺑﺮﻫﻢ ﺑﺎﺭﺽ * ﻳﻘﻴﻨﺎ ﻏﲑ ﻣﺎ ﺳﻜﻦ ﺍﻟﺮﺳﻮﻝ‬
‫ﻭﻟﻮﻻ ﺍﻬﻧﻢ ﺣﻲ ﻃﺮﻱ * ﺑﺈﺩﺭﺍﻙ ﻛﻤﺎ ﻧﻘﻞ ﺍﻟﻔﺤﻮﻝ‬
‫ﻛﺬﺍ ﺍﻻﻣﻼﻙ ﺗﺄﰐ ﻛﻞ ﻳﻮﻡ * ﺗﺴﻠﻢ ﺣﲔ ﺗﻄﻠﻊ ﻭﺗﺰﻭﻝ‬
‫ﻛﺬﺍﻙ ﺍﻟﻨﻮﻕ ﰲ ﺍﻟﻮﺍﺩﻱ ﻳﻨﺎﺩﻱ * ﳍﺎ ﺍﳊﺎﺩﻱ ﻭﻃﻠﺐ ﳍﺎ ﺍﳌﻘﻴﻞ‬
‫ﲤﺪ ﺭﻗﺎﻬﺑﺎ ﺷﻮﻗﺎ ﺍﻟﻴﻪ * ﻭﺃﺩﻣﻌﻬﺎ ﻛﺴﻴﻞ ﺍﺫ ﻳﺴﻴﻞ‬
‫ﻭﻳﻠﻘﺎﻫﻢ ﺍﺫﺍ ﻭﻓﺪﻭﺍ ﺍﻟﻴﻪ * ﻭﻳﻨﻈﺮﻫﻢ ﺍﺫ ﺍﺯﺩﺣﻢ ﺍﻟﻔﻀﻮﻝ‬
‫ﻭﻳﺴﻤﻌﻬﻢ ﺍﺫﺍ ﺻﻠﻮﺍ ﻋﻠﻴﻪ * ﺑﺎﺫﻧﻴﻪ ﻓﻘﺼﺮ ﻳﺎ ﻣﻠﻮﻝ‬
‫ﻓﻤﻦ ﱂ ﻳﻌﺘﻘﺪ ﻫﺬﺍ ﺑﻄﻪ * ﻭﺇ ﹼﻻ ﻓﻬﻮ ﺯﻧﺪﻳﻖ ﺟﻬﻮﻝ‬
‫ﻋﺒﻴﺪ ﻫﻴﺘﻤﻲ ﻣﺴﺘﺠﲑ * ﲟﻦ ﺣﻄﺖ ﺑﺴﺎﺣﺘﻪ ﺍﳊﻤﻮﻝ‬
‫ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻛﻞ ﻭﻗﺖ * ﻣﺪﻯ ﺍﻻﻳﺎﻡ ﻣﺎ ﺷﺪﺕ ﲪﻮﻝ‬
‫ﻭﺁﻝ ﰒ ﺻﺤﺐ ﻣﺎ ﺗﺪﺍﻧﺖ * ﻣﻦ ﺍﻻﻗﻄﺎﺭ ﺳﻴﻞ ﺍﺫ ﻳﺴﻴﻞ‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‬
‫ﻫﺬﻩ ﺭﺳﺎﻟﺔ ﻣﻔﻴﺪﺓ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺃﻧﻜﺮ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﻋﻠﻰ ﺍﻟّﻨ ّ‬
‫ﻟﻠﻌﻼﻣﺔ ﺟﻼﻝ ﺍﻟﺪّﻳﻦ ﻋﺒﺪ ﺍﻟﺮّﲪﻦ ﺍﻟﺴّﻴﻮﻃﻲ ﺍﻟﺸّﺎﻓﻌﻲ ﺍﳌﺘﻮﻟﺪ ﺗﺴﻊ ﻭﺍﺭﺑﻌﲔ ﻭﲦﺎﻥ ﻣﺎﺋﺔ‬
‫ﺑﺎﻟﻘﺎﻫﺮﺓ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ﺍﺣﺪﻯ ﻋﺸﺮ ﻭﺗﺴﻌﻤﺎﺋﺔ ﺑﻘﻠﻢ ﳏﻤّﺪ ﺟﻨﻴﺪ ﺍﻟﺴﻴﻼﱐ ﺩﻟﻨﺪﻱ ﺳﺮﻳﻠﻨﻜﺎ‪.‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻭﺑﻪ ﻧﺴﺘﻌﲔ‬

‫ﻭﺑﻌﺪ ﻓﻘﺪ ﻭﻗﻊ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﻭﻣﺎ ﺣﻜﻤﻪ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﻟﺸّﺮﻉ‪.‬‬
‫ﺍﳉﻮﺍﺏ ﺇ ﹼﻥ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﹼﺬﻱ ﻫﻮ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻭﻗﺮﺍﺀﺓ ﻣﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻣﺎ ﻭﻗﻊ ﻣﻦ ﻣﻮﻟﺪﻩ ﻣﻦ‬
‫ﻭﺭﻭﺍﻳﺔ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻣﺒﺪﺇ ﺃﻣﺮ ﺍﻟّﻨ ّ‬

‫ ‪- ١٢٣‬‬‫ﺍﻵﻳﺎﺕ ﰒ ﳝﺪ ﳍﻢ ﲰﺎﻃﺎ ﻳﺄﻛﻠﻮﻧﻪ ﻭﻳﻨﺼﺮﻓﻮﻥ ﻣﻦ ﻏﲑ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺪﻉ‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‬
‫ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﻳﺜﺎﺏ ﻋﻠﻴﻬﺎ ﺻﺎﺣﺒﻬﺎ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﻈﻴﻢ ﻗﺪﺭ ﺍﻟّﻨ ّ‬
‫ﻭﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻻﺳﺘﺒﺸﺎﺭ ﲟﻮﻟﺪﻩ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﻟﺸّﺮﻳﻒ ﻭﺍﻭﻝ ﻣﻦ ﺍﺣﺪﺙ‬
‫ﺫﻟﻚ ﺍﺑﻦ ﺍﳌﻠﻚ ﺍﳌﻈﻔﺮ ﺍﺑﻮ ﺳﻌﻴﺪ ﻛ ُﻮ ﹾﻛﺒُﻮﺭﻱ ﺑﻦ ﺯﻳﻦ ﺍﻟﺪّﻳﻦ ﻋﻠﻲ ﺑﻦ ﺑُ ﹾﻜَﺘﻜﲔ]‪ [١‬ﺍﺣﺪ‬
‫ﺍﳌﻠﻮﻙ ﺍﻻﳎﺎﺩ ﻭﺍﻟﻜﱪﺍﺀ ﺍﻻﺟﻮﺍﺩ ﻭﻛﺎﻧﺖ ﻟﻪ ﺁﺛﺎﺭ ﺣﺴﻨﺔ ﻭﻫﻮ ﺍﻟﹼﺬﻱ ﻋﻤﺮ ﺍﳉﺎﻣﻊ ﺍﳌﻈﻔﺮ‬
‫ﺑﺴﻔﺢ ﺳﺎﻗﻮﻝ ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﺎﺭﳜﻪ ﻛﺎﻥ ﻳﻌﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸّﺮﻳﻒ ﰲ ﺭﺑﻴﻊ ﺍﻻﻭﻝ‬
‫ﻭﳛﺘﻔﻞ ﺑﻪ ﺍﺣﺘﻔﺎﻻ ﻫﺎﺋﻼ ﻭﻛﺎﻥ ﺷﻬﻤﺎ ﺷﺠﺎﻋﺎ ﻋﺎﻗﻼ ﻋﺎﳌﺎ ﻋﺎﺩﻻ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻛﺮﻡ‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻣﺜﻮﺍﻩ ﻭﻗﺪ ﺻﻨﻒ ﺍﻟﺸّﻴﺦ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺑﻦ ﺩﺣﻴﺔ ﻟﻪ ﳎﻠﺪﺍ ﰲ ﻣﻮﻟﺪ ﺍﻟّﻨ ّ‬
‫ﻭﺳﻠﹼﻢ ﲰّﺎﻩ ﺍﻟﺘﻨﻮﻳﺮ ﰲ ﻣﻮﻟﺪ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﻓﺠﺎﺯﺍﻩ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ ﻭﻗﺪ ﻃﺎﻟﱵ‬
‫ﻣﺪﺗﻪ ﰲ ﺍﳌﻠﻚ ﺍﱃ ﺃﻥ ﻣﺎﺕ ﻓﻬﻮ ﳛﺎﺻﺮ ﺍﻟﻔﺮﻧﺞ ﲟﺪﻳﻨﺔ ﻋﻜﺎ ﻋﺎﻡ ﺛﻼﺛﲔ ﻭﺳﺘﻤﺎﺋﺔ ﳏﻤﻮﺩ‬
‫ﺍﻟﺴﲑﺓ ﻭﺍﻟﺴﺮﻳﺮﺓ ﻭﻗﺎﻝ ﺳﺒﻂ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻣﺮﺁﺓ ﺍﻟﺰﻣﺎﻥ ﺣﻜﻲ ﺃ ﹼﻥ ﺑﻌﺾ ﻣﻦ ﺣﻀﺮ‬
‫ﲰﺎﻁ ﺍﳌﻈﻔﺮ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻟﻴﺪ ﺍﻧﻪ ﻋﺪ ﰲ ﺫﻟﻚ ﺍﻟﺴﻤﺎﻁ ﲬﺴﺔ ﺁﻻﻑ ﻏﻨﻢ ﻭﻋﺸﺮﺓ‬
‫ﺁﻻﻑ ﺭﺃﺱ ﺩﺟﺎﺟﺔ ﻭﻣﺎﺋﺔ ﻓﺮﺱ ﻭﻣﺎﺋﺔ ﲨﻞ ﻭﻣﺎﺋﺔ ﺍﻟﻒ ﺯﺑﺪﻳﺔ ﻭﺛﻼﺛﲔ ﺍﻟﻒ ﺻﺤﻦ‬
‫ﺣﻠﻮﻯ ﻭﻛﺎﻥ ﳛﻀﺮ ﻋﻨﺪﻩ ﰲ ﺍﳌﻮﺍﻟﻴﺪ ﺍﻋﻴﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻮﻓﻴﺔ ﻓﻴﺨﻠﻊ ﻋﻠﻴﻬﻢ ﻭﻳﻄﻠﺒﻬﻢ‬
‫ﻭﻳﻌﻤﻞ ﻟﻠﺼﻮﻓﻴﺔ ﲰﺎﻋﺎ ﻣﻦ ﺍﻟﻈﻬﺮ ﺍﱃ ﺍﻟﻔﺠﺮ ﻭﻳﺮﻗﺺ ﺑﻨﻔﺴﻪ ﻣﻌﻬﻢ ﻭﻛﺎﻥ ﻳﺼﺮﻑ ﻋﻠﻰ‬
‫ﻣﻮﻟﺪﻩ ﻛﻞ ﺳﻨﺔ ﺛﻼﲦﺎﺋﺔ ﺍﻟﻒ ﺩﻳﻨﺎﺭ ﻭﻛﺎﻧﺖ ﻟﻪ ﺩﺍﺭ ﺿﻴﺎﻓﺔ ﻟﻠﻮﺍﻓﺪﻳﻦ ﻣﻦ ﺍﻱ ﺟﻬﺔ ﻋﻠﻰ‬
‫ﺍﻱ ﺻﻔﺔ ﻓﻜﺎﻥ ﻳﺼﺮﻑ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺎﺋﺔ ﺍﻟﻒ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﺴﺘﻐﻞ ﻣﻦ ﺍﻟﻔﺮﻧﺞ ﰲ ﻛﻞ ﺳﻨﺔ ﺍﺳﺎﺭﻯ ﺛﻼﺛﲔ ﺍﻟﻒ ﺩﻳﻨﺎﺭ ﻫﺬﺍ ﻛﻠﻪ ﺳﻮﻯ‬
‫ﺻﺪﻗﺔ ﺍﻟﺴﺮ ﻭﺣﻜﺖ ﺯﻭﺟﺘﻪ ﺭﺑﻴﻌﺔ ﺧﺎﺗﻮﻥ ﺑﻨﺖ ﺍﻳﻮﺏ ﺇ ﹼﻥ ﻗﻤﻴﺼﻪ ﻛﺎﻥ ﻣﻦ ﻛﺮﺑﺎﺱ‬
‫ﻏﻠﻴﻆ ﻻ ﻳﺴﺎﻭﻱ ﲬﺴﺔ ﺩﺭﺍﻫﻢ ﻓﻌﺎﺗﺒﺘﻪ ﰲ ﺫﻟﻚ ﻓﻘﺎﻝ ﺍﻟﺒﺲ ﻗﻤﻴﺼﺎ ﲞﻤﺴﺔ ﺩﺭﺍﻫﻢ‬
‫ﻭﺍﺗﺼﺪﻕ ﺑﺎﻟﺒﺎﻗﻲ ﺧﲑ ﱄ ﻣﻦ ﺃﻥ ﺍﻟﺒﺲ ﺛﻮﺑﺎ ﻣﺜﻤﻨﺎ ﻭﺍﺩﻉ ﺍﻟﻔﻘﲑ ﻭﺍﳌﺴﻜﲔ‪.‬‬
‫)‪ (١‬ﺍﳌﻈﻔﺮ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺍﺳﺘﺸﻬﺪ ﺳﻨﺔ ‪ ٦٣٠‬ﻫـ‪ ١٢٣٣] .‬ﻡ‪ [.‬ﰲ ﻋﻜﺎ‬

‫ ‪- ١٢٤‬‬‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺧﻠﻜﺎﻥ]‪ [١‬ﰲ ﺗﺮﲨﺘﻪ ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﳋﻄﺎﺏ ﺍﺑﻦ ﺩﺣﻴﺔ ﻛﺎﻥ ﻣﻦ ﺍﻋﻴﺎﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺸﺎﻫﲑ ﺍﻟﻔﻀﻼﺀ ﻗﺪﻡ ﻣﻦ ﺍﻟﻐﺮﺏ ﻓﺪﺧﻞ ﺍﻟﺸﺎﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﺟﺘﺎﺯ ﺑﺄﺭﺑﻞ ﺳﻨﺔ‬
‫ﺍﺭﺑﻊ ﻭﺳﺘﻤﺎﺋﺔ ﻓﻮﺟﺪ ﻣﻠﻜﻬﺎ ﺍﳌﻌﻈﻢ ﻣﻈﻔﺮ ﺍﻟﺪّﻳﻦ ﺑﻦ ﺯﻳﺪ ﺍﻟﺪّﻳﻦ ﻳﻌﺘﲏ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‬
‫ﻓﻌﻤﻞ ﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺘﻨﻮﻳﺮ ﰲ ﻣﻮﻟﺪ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﻭﻗﺮﺃﻩ ﻋﻠﻴﻪ ﺑﻨﻔﺴﻪ ﻓﺎﺟﺎﺯﻩ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ‬
‫ﻗﺎﻝ ﻭﻗﺪ ﲰﻌﻨﺎﻩ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﰲ ﺳﺘﺔ ﳎﺎﻟﺲ ﰲ ﺳﻨﺔ ﲬﺲ ﻭﻋﺸﺮﻳﻦ ﻭﺳﺘﻤﺎﺋﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺩﻋﻰ ﺍﻟﺸّﻴﺦ ﺗﺎﺝ ﺍﻟﺪّﻳﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﺍﻟﻠﺨﻤﻲ ﺍﻻﺳﻜﻨﺪﺭﻱ ﺍﳌﺸﻬﻮﺭ‬
‫ﺑﺎﻟﻔﺎﻛﻬﺎﱐ]‪ [٢‬ﻣﻦ ﻣﺘﺄﺧﺮﻱ ﺍﳌﺎﻟﻜﻴﺔ ﺃ ﹼﻥ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺑﺪﻋﺔ ﻣﺬﻣﻮﻣﺔ ﻭﺍﹼﻟﻒ ﰲ ﺫﻟﻚ ﻛﺘﺎﺑﺎ‬
‫ﲰﺎﻩ ﺑﺎﳌﻮﺭﺩ ﰲ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﻭﺍﻧﺎ ﺍﺳﻮﻗﻪ ﺑﺮﻣﺘﻪ ﻭﺃﺗﻜﻠﻢ ﻋﻠﻴﻪ ﺣﺮﻓﺎ ﲝﺮﻑ ﻗﺎﻝ ﺍﳊﻤﺪ ﷲ‬
‫ّ‬
‫ﺍﻟﹼﺬﻱ ﻫﺪﺍﻧﺎ ﻻﺗﺒﺎﻉ ﺳﻴّﺪ ﺍﳌﺮﺳﻠﲔ ﻭﺍﻳﺪﻧﺎ ﺑﺎﳍﺪﺍﻳﺔ ﺍﱃ ﺩﻋﺎﺋﻢ ﺍﻟﺪّﻳﻦ ﻭﻳﺴﺮ ﻟﻨﺎ ﺍﻗﺘﻔﺎﺀ ﺍﺛﺮ‬
‫ﺍﻟﺴﻠﻒ ﺍﻟﺼّﺎﳊﲔ ﺣﺘّﻰ ﺍﻣﺘﻸﺕ ﻗﻠﻮﺑﻨﺎ ﺑﻨﻮﺭ ﻋﻠﻢ ﺍﻟﺸﺮﺍﺋﻊ ﻭﻗﻮﺍﻃﻊ ﺍﳊﻖ ﺍﳌﺒﲔ ﻭﻃﻬﺮ‬
‫ﺳﺮﺍﺋﺮﻧﺎ ﻣﻦ ﺣﺪﺙ ﺍﳊﻮﺍﺩﺙ ﻭﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪّﻳﻦ ﺃﲪﺪﻩ ﻋﻠﻰ ﻣﺎ ﻣﻦ ﺑﻪ ﻣﻦ ﺍﻧﻮﺍﺭ ﺍﻟﻴﻘﲔ‬
‫ﻭﺍﺷﻜﺮﻩ ﻋﻠﻰ ﻣﺎ ﺍﺳﺪﺍﻩ ﻣﻦ ﺍﻟﺘﻤﺴﻚ ﺑﺎﳊﺒﻞ ﺍﳌﺘﲔ ﻭﺍﺷﻬﺪ ﺃﻥ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ‬
‫ﺷﺮﻳﻚ ﻟﻪ ﻭﺍﺷﻬﺪ ﺃ ﹼﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺳﻴّﺪ ﺍﻻﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﻭﺍﺯﻭﺍﺟﻪ ﺍﻟﻄﺎﻫﺮﺍﺕ ﺍﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﺻﻼﺓ ﺩﺍﺋﻤﺔ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪّﻳﻦ ﺍﻣﺎ‬
‫ﺑﻌﺪ ﻓﺈﻧّﻪ ﺗﻜﺮﺭ ﺳﺆﺍﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺒﺎﺭﻛﲔ ﻋﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﹼﺬﻱ ﻳﻌﻤﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﰲ‬
‫ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻭﻳﺴﻤﻮﻧﻪ ﺍﳌﻮﻟﺪ ﻫﻞ ﻟﻪ ﺍﺻﻞ ﰲ ﺍﻟﺸّﺮﻉ ﺍﻭ ﻫﻮ ﺑﺪﻋﻴﺔ ﻭﺣﺪﺙ ﰲ‬
‫ﺍﻟﺪّﻳﻦ ﻭﻗﺼﺪ ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﻣﺒﻴﻨﺎ ﻭﺍﻻﻳﻀﺎﺡ ﻋﻨﻪ ﻣﻌﻴّﻨﺎ ﻓﺎﻗﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻻ‬
‫ﺍﻋﻠﻢ ﳍﺬﺍ ﺍﳌﻮﻟﺪ ﺍﺻﻼ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﱂ‬
‫ﻳﻨﻘﻞ ﻋﻤﻠﻪ ﻋﻦ ﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺋﻤﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻟﻘﺪﻭﺓ ﰲ ﺍﻟﺪّﻳﻦ ﺍﳌﺘﻤﺴﻜﻮﻥ ﺑﺂﺛﺎﺭ‬
‫ﺍﳌﺘﻘﺪﻣﲔ ﺑﻞ ﻫﻮ ﺑﺪﻋﺔ ﺍﺣﺪﺛﻬﺎ ﺍﻟﺒﻄﺎﻟﻮﻥ ﻭﺷﻬﻮﺓ ﻧﻔﺲ ﺍﻋﺘﲎ ﻬﺑﺎ ﺍﻻﻛﺎﻟﻮﻥ ﺑﺪﻟﻴﻞ ﺍﻧﺎ ﺇﺫﺍ‬
‫ﺍﺭﺩﻧﺎ ﺍﻻﺣﻜﺎﻡ ﺍﳋﻤﺴﺔ ﻗﻠﻨﺎ ﺍﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﺟﺒﺎ ﺍﻭ ﻣﻨﺪﻭﺑﺎ ﺍﻭ ﻣﺒﺎﺣﺎ ﺍﻭ‬
‫)‪ (٢‬ﺍﺑﻦ ﺧﻠﻜﺎﻥ ﺃﲪﺪ ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٨١‬ﻫـ‪ ١٢٨٢ ].‬ﻡ‪ [.‬ﰲ ﺍﻟﺸﺎﻡ‬
‫)‪ (١‬ﺗﻮﻟﺪ ﺳﻨﺔ ‪ ٦٥٤‬ﻫـ‪ ١٢٥٦] .‬ﻡ‪ [.‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪ ٧٣٤‬ﻫـ‪ ١٣٣٤] .‬ﻡ‪[.‬‬

‫ ‪- ١٢٥‬‬‫ﻣﻜﺮﻭﻫﺎ ﺍﻭ ﳏﺮﻣﺎ ﻭﻟﻴﺲ ﻋﻤﻞ ﻫﺬﺍ ﺍﳌﻮﻟﺪ ﻭﺍﺟﺒﺎ ﺑﺎﻻﲨﺎﻉ ﻭﻻ ﻣﻨﺪﻭﺑﺎ ﻷﻥ ﺣﻘﻴﻘﺔ‬
‫ﺍﳌﻨﺪﻭﺏ ﻣﺎ ﻃﻠﺒﻪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﻏﲑ ﺫﻡ ﻋﻠﻰ ﺗﺮﻛﻪ ﻭﻫﺬﺍ ﱂ ﻳﺄﺫﻥ ﻓﻴﻪ ﺍﻟﺸﺎﺭﻉ ﻭﻻ ﺑﻘﻴﺔ‬
‫ﺍﻟﺼّﺤﺎﺑﺔ ﻭﻻ ﺍﻟﺘﺎﺑﻌﻮﻥ ﺍﳌﺘﺪﻳﻨﻮﻥ ﻓﻴﻤﺎ ﻋﻠﻤﺖ ﻭﻫﺬﺍ ﺟﻮﺍﰊ ﻋﻨﻪ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺗﻌﺎﱃ ﺇﻥ‬
‫ﺳﺌﻠﺖ ﻋﻨﻪ ﻭﻻ ﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺪﻭﺑﺎ ﻭﻻ ﻣﺒﺎﺣﺎ ﻭﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﰲ‬
‫ﻓﺼﻠﲔ ﻭﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺣﺎﻟﺘﲔ ﺍﺣﺪﳘﺎ ﺃﻥ ﻳﻌﻤﻠﻪ ﺍﻟﺮﺟﻞ ﻣﻦ ﻋﲔ ﻣﺎﻟﻪ ﻻﻫﻠﻪ ﻭﺍﺻﺤﺎﺑﻪ‬
‫ﻭﻋﻴﺎﻟﻪ ﻻ ﳚﺎﻭﺯﻭﻥ ﰲ ﺫﻟﻚ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺍﻛﻞ ﺍﻟﻄﻌﺎﻡ ﻭﻻ ﻳﻘﺮﺑﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﺍﻵﺛﺎﻡ‬
‫ﻭﻫﺬﺍ ﺍﻟﹼﺬﻱ ﻭﺻﻔﻨﺎﻩ ﺑﺄﻧّﻪ ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ ﻭﺷﻨﺎﻋﺔ ﺇﺫ ﱂ ﻳﻔﻌﻠﻪ ﺍﺣﺪ ﻣﻦ ﻣﺘﻘﺪﻣﻲ ﺍﻟﻄﺎﻋﺔ‬
‫ﺍﻟﺬﻳﻦ ﻫﻢ ﻓﻘﻬﺎﺀ ﺍﻻﺳﻼﻡ ﻭﻋﻠﻤﺎﺀ ﺍﻻﻧﺎﻡ ﺳﺮﺍﺝ ﺍﻻﺯﻣﻨﺔ ﻭﻣﺰﻳﻨﻮﺍ ﺍﻻﻣﻜﻨﺔ ﻭﺍﻟﺜﺎﱐ ﺃﻥ‬
‫ﺗﺪﺧﻠﻪ ﺍﳋﻴﺎﻧﺔ ﻭﺗﻘﻮﻱ ﺑﻪ ﺍﻟﻐﺒﺎﻭﺓ ﺣﲔ ﻳﻌﻄﻲ ﺍﺣﺪﻫﻢ ﺍﻟﺸﻲﺀ ﻭﻧﻔﺴﻪ ﺗﺘﺒﻌﻪ ﻭﻗﻠﺒﻪ ﻳﺆﳌﻪ‬
‫ﻭﻳﻮﺟﻌﻪ ﳌﺎ ﳚﺪ ﻣﻦ ﺍﱂ ﺍﳊﻴﻒ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺧﺬ ﺍﳌﺎﻝ ﺑﺎﳉﺎﻩ ﻛﺄﺧﺬﻩ ﺑﺎﻟﺴﻴﻒ‬
‫ﻻﺳﻴّﻤﺎ ﺇﻥ ﺍﻧﻀﺎﻑ ﺍﱃ ﺫﻟﻚ ﺷﻴﺦ ﻣﻦ ﺍﻟﻐﻨﺎﺀ ﻣﻊ ﻃﺒﻮﻝ ﺍﳌﻼﻫﻲ ﺑﺂﻻﺕ ﺍﻟﺒﺎﻃﻞ ﻣﻦ‬
‫ﺍﻟﺪﻓﻮﻑ ﻭﺍﻟﺸﺒﺎﺑﺎﺕ ﻭﺍﺟﺘﻤﺎﻉ ﺍﻟﺮﺟﺎﻝ ﻣﻊ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳌﺮﺩ ﻭﺍﻟﺸﺒﺎﺏ ﺍﻣﺎ ﳐﺘﻠﻄﺎﺕ‬
‫ﻭﻣﺸﺮﻓﺎﺕ ﻭﺍﻟﺮﻗﺺ ﺑﺎﻟﻨﻘﺺ ﻭﺍﻹﻧﻌﻄﺎﻓﺎﺕ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﳍﻮﻯ ﻭﻧﺴﻴﺎﻥ ﻳﻮﻡ‬
‫ﺍﳌﺨﺎﻭﻑ ﻭﻛﺬﺍ ﺍﻟﻨﺴﺎﺀ ﺇﺫﺍ ﺍﺟﺘﻤﻌﻦ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩﻫﻦ ﺭﺍﻓﻌﺎﺕ ﺍﺻﻮﺍﻬﺗﻦ ﺑﺎﻟﺘﻬﻠﻴﻞ‬
‫ﻭﺍﻟﺘﻄﺮﻳﺐ ﰲ ﺍﻻﻧﺸﺎﺩ ﻭﺍﳋﺮﻭﺝ ﻟﻠﺘّﻼﻭﺓ ﻭﺍﻟﺬﻛﺮ ﺍﳌﺸﺮﻭﻉ ﻭﺍﻻﻣﺮ ﺍﳌﻌﺘﺎﺩ ﻏﺎﻓﻼﺕ ﻋﻦ‬
‫ﺻﺎ ِﺩ * ﺍﻟﻔﺠﺮ‪ (١٤ :‬ﻭﻫﺬﺍ ﺍﻟﹼﺬﻱ ﻻ ﳜﺘﻠﻒ ﰲ ﲢﺮﳝﻪ ﺍﺛﻨﺎﻥ‬
‫ﻚ ﹶﻟِﺒﺎﹾﻟ ِﻤ ْﺮ َ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ِﺍ ﱠﻥ َﺭﱠﺑ َ‬

‫ﻭﻻ ﻳﺴﺘﺤﺴﻨﻪ ﺫﻭﺍﺕ ﻟﻠﻤﺮﻭﺀﺓ ﻭﺍﻟﻔﺘﻴﺎﻥ ﻭﺍﳕﺎ ﳜﺘﻠﻒ ﻋﻦ ﻧﻔﻮﺱ ﻣﻮﺗﻰ ﺍﻟﻘﻠﻮﺏ ﻭﻋﻦ‬
‫ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻵﺛﺎﻡ ﻭﺍﻟﺬﻧﻮﺏ ﻭﺍﺯﻳﺪﻙ ﺃﻧّﻬﻢ ﻳﺮﻭﻧﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻻ ﻣﻦ ﺍﻻﻣﻮﺭ ﺍﳌﻨﻜﺮﺍﺕ‬
‫ﷲ َﻭِﺍﻧﱠﺎ ِﺍﹶﻟ ْﻴ ِﻪ ﺭَﺍ ِﺟﻌُﻮ ﹶﻥ * ﺍﻟﺒﻘﺮﺓ‪) (١٥٦ :‬ﺑﺪﺃ ﺍﻻﺳﻼﻡ ﻏﺮﻳﺒﺎ ﻭﺳﻴﻌﻮﺩ‬
‫ﺍﶈﺮﻣﺎﺕ )ﻓِﺎﻧﱠﺎ ِ ِ‬

‫ﻛﻤﺎ ﺑﺪﺃ( ﻭﷲ ﺩ ّﺭ ﺷﻴﺨﻨﺎ ﺍﻟﻘﺸﲑﻱ ﺣﻴﺚ ﻳﻘﻮﻝ ﻓﻴﻤﺎ ﺍﺟﺰﻧﺎﻩ‪ :‬ﺷﻌﺮ‪:‬‬

‫ﻗﺪ ﻋﺮﻑ ﺍﳌﻨﻜﺮ ﻭﺍﺳﺘﻨﻜﺮ ﺍﻟـ * ـﻤﻌﺮﻭﻑ ﰲ ﺍﻳﺎﻣﻨﺎ ﺍﻟﺼﻌﺒﺔ‬
‫ﻭﺻﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻭﻫﺪﺓ * ﻭﺻﺎﺭ ﺍﻫﻞ ﺍﳉﻬﻞ ﰲ ﺭﺗﺒﺔ‬
‫ﺟﺎﺭﻭﺍ ﻋﻠﻰ ﺍﳊﻖ ﻓﻤﺎ ﺫﺍ ﺍﻟﺬﻱ * ﺻﺎﺭﻭﺍ ﺑﻪ ﻓﻴﻤﺎ ﻣﻀﻰ ﻧﺴﺒﺔ‬

‫ ‪- ١٢٦‬‬‫ﻓﻘﻠﺖ ﻟﻼﻳﺮﺍﺩ ﻭﺍﻫﻞ ﺍﻟﺘﻘﻰ * ﻭﺍﻟﺪﻳﻦ ﳌﺎ ﺍﺷﺘﺪﺕ ﺍﻟﻜﺮﺑﺔ‬
‫ﻻ ﺗﻨﻜﺮﻭﺍ ﺍﻗﻮﺍﳍﻢ ﻗﺪ ﺍﺗﺖ * ﺗﻮﺑﺘﻜﻢ ﰲ ﺯﻣﻦ ﺍﻟﻘﺮﺑﺔ‬
‫ﻭﻟﻘﺪ ﺍﺣﺴﻦ ﺍﻻﻣﺎﻡ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻐﻠﻴﺎ ﺣﻴﺚ ﻳﻘﻮﻝ ﻻ ﻳﺰﻝ ﺍﻟﻔﺎ ﳜﲑ ﻣﺎ ﺗﻌﺠﺒﺖ‬
‫ﻣﻦ ﺍﻟﻌﺠﺐ ﻫﺬﺍ ﻣﻊ ﺃ ﹼﻥ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﻭﻟﺪ ﻓﻴﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻫﻮ ﺭﺑﻴﻊ ﺍﻻﻭﻝ‬
‫ﻫﻮ ﺑﻌﻴﻨﻪ ﺍﻟﺸﻬﺮ ﺍﻟﹼﺬﻱ ﺗﻮﰲ ﻓﻴﻪ ﻓﻠﻴﺲ ﺍﻟﻔﺮﺡ ﻓﻴﻪ ﺑﺎﻭﱃ ﺍﳊﺰﻥ ﻫﺬﺍ ﻣﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﻮﻝ‬
‫ﻭﻣﻦ ﺍﷲ ﻧﺮﺟﻮ ﺣﺴﻦ ﺍﻟﻘﺒﻮﻝ ﻫﺬﺍ ﻣﺎ ﺍﻭﺭﺩﻩ ﺍﻟﻔﺎﻛﻬﺎﱐ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫ﻓﺎﻣﺎ ﻗﻮﻟﻪ ﻻ ﺍﻋﻠﻢ ﳍﺬﺍ ﺍﳌﻮﻟﺪ ﺍﺻﻼ ﰲ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ ﻓﻴﻘﺎﻝ ﻋﻠﻴﻪ ﻧﻔﻲ ﺍﻟﻌﻠﻢ ﻻ‬
‫ﻳﻠﺰﻡ ﻣﻨﻪ ﻧﻔﻲ ﺍﻟﻮﺟﻮﺩ ﻓﻘﺪ ﺍﺳﺘﺨﺮﺝ ﻟﻪ ﺍﻣﺎﻡ ﺍﳊﻔﺎﻅ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺣﺠﺮ]‪ [١‬ﺍﺻﻼ ﻣﻦ‬
‫ﺴﻨّﺔ ﻭﺍﺳﺘﺨﺮﺟﺖ ﻟﻪ ﺍﻧﺎ ﺍﺻﻼ ﺛﺎﻧﻴﺎ ﻭﺳﻴﺄﺗﻰ ﺫﻛﺮﳘﺎ ﺑﻌﺪ ﻫﺬﺍ‪.‬‬
‫ﺍﻟ ّ‬
‫ﻭﻗﻮﻟﻪ ﺑﺪﻋﺔ ﺍﺣﺪﺛﻬﺎ ﺍﻟﺒﻄﺎﻟﻮﻥ ﺍﱃ ﻗﻮﻟﻪ ﻭﻻ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺪﻳﻨﻮﻥ ﻓﻴﻘﺎﻝ ﻋﻠﻴﻪ ﻗﺪ ﺗﻘﺪﻡ‬
‫ﺃﻧّﻪ ﺍﺣﺪﺛﻪ ﻣﻠﻚ ﻋﺎﺩﻝ ﻋﺎﱂ ﻭﻗﺼﺪ ﺑﻪ ﺍﻟﺘﻘﺮﺏ ﺍﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﻀﺮ ﻋﻨﺪﻩ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼّﺎﳊﻮﻥ‬

‫ﻣﻦ ﻏﲑ ﻧﻜﲑ ﻭﺍﺭﺗﻀﺎﻩ ﺍﺑﻦ ﺩﺣﻴﺔ ﻭﺻﻨﻒ ﻟﻪ ﻣﻦ ﺍﺟﻠﻪ ﻛﺘﺎﺑﺎ ﻭﻫﺆﻻﺀ ﻋﻠﻤﺎﺀ ﻣﺘﺪﻳﻨﻮﻥ‬
‫ﺭﺿﻮﻩ ﻭﺍﻗﺮﻭﻩ ﻭﱂ ﻳﻨﻜﺮﻭﻩ ﻭﻗﻮﻟﻪ ﻭﻻ ﻣﻨﺪﻭﺑﺎ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﳌﻨﺪﻭﺏ ﻣﺎ ﻃﻠﺒﻪ ﺍﻟﺸﺎﺭﻉ‬
‫ﻳﻘﺎﻝ ﻋﻠﻴﻪ ﺇ ﹼﻥ ﺍﻟﻄﻠﺐ ﻣﻦ ﺍﳌﻨﺪﻭﺏ ﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺑﺎﻟﻨﺺ ﻭﺗﺎﺭﺓ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻴﺎﺱ ﻭﻫﺬﺍ ﻭﺇﻥ‬
‫ﱂ ﻳﺮﺩ ﻓﻴﻪ ﻧﺺ ﻓﻴﻪ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻻﺻﻠﲔ ﺍﻵﺗﻴﲔ ﺫﻛﺮﳘﺎ ﻭﻗﻮﻟﻪ ﻭﻻ ﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﺒﺎﺣﺎ ﻷﻥ ﺍﻻﺑﺘﺪﺍﻉ ﰲ ﺍﻟﺪّﻳﻦ ﻟﻴﺲ ﻣﺒﺎﺣﺎ ﺑﺎﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻛﻼﻡ ﻏﲑ ﻣﺴﻠﻢ ﻷﻥ ﺍﻟﺒﺪﻋﺔ‬
‫ﱂ ﺗﻨﺤﺼﺮ ﰲ ﺍﳊﺮﺍﻡ ﻭﺍﳌﻜﺮﻭﻩ ﺑﻞ ﺍﻬﻧﺎ ﺗﻜﻮﻥ ﻣﺒﺎﺣﺔ ﻭﻣﻨﺪﻭﺑﺔ ﻭﻭﺍﺟﺒﺔ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ‬
‫ﺍﷲ ﰲ ﻬﺗﺬﻳﺐ ﺍﻻﲰﺎﺀ ﻭﺍﻟﻠﻐﺎﺕ ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺸّﺮﻉ ﻫﻲ ﺍﺣﺪﺍﺙ ﻣﺎ ﱂ ﻳﻜﻦ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻫﻲ ﻣﻨﻘﺴﻤﺔ ﺍﱃ ﺣﺴﻨﺔ ﻭﻗﺒﻴﺤﺔ ﻗﺎﻝ ﺍﻟﺸّﻴﺦ ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﺴّﻼﻡ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺒﺪﻋﺔ ﻣﻨﻘﺴﻤﺔ ﺍﱃ ﻭﺍﺟﺒﺔ ﻭﳏﺮﻣﺔ ﻭﻣﻨﺪﻭﺑﺔ ﻭﻣﻜﺮﻭﻫﺔ ﻭﻣﺒﺎﺣﺔ ﻗﺎﻝ‬
‫ﻭﺍﻟﻄﺮﻳﻖ ﰲ ﺫﻟﻚ ﺃﻥ ﺗﻌﺮﺽ ﺍﻟﺒﺪﻋﺔ ﻋﻠﻰ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻉ ﻓﺈﻥ ﺩﺧﻠﺖ ﰲ ﻗﻮﺍﻋﺪ ﺍﻻﳚﺎﺏ‬
‫ﻓﻬﻲ ﻭﺍﺟﺒﺔ ﺍﻭ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﺮﱘ ﻓﻬﻲ ﳏﺮﻣﺔ ﺍﻭ ﺍﻟﻨﺪﺏ ﻓﻤﻨﺪﻭﺑﺔ ﺍﻭ ﺍﳌﻜﺮﻭﻩ ﻓﻤﻜﺮﻭﻫﺔ ﺍﻭ‬
‫)‪ (١‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٨٥٢‬ﻫـ‪ ١٤٤٨ ].‬ﻡ‪ [.‬ﰲ ﺍﻟﻘﺎﻫﺮﺓ‬

‫ ‪- ١٢٧‬‬‫ﺍﳌﺒﺎﺡ ﻓﻤﺒﺎﺣﺔ ﻭﺫﻛﺮ ﻟﻜﻞ ﻗﺴﻢ ﻣﻦ ﻫﺬﻩ ﺍﳋﻤﺴﺔ ﺍﻣﺜﻠﺔ ﺍﱃ ﺃﻥ ﻗﺎﻝ ﻭﻟﻠﺒﺪﻉ ﺍﳌﻨﺪﻭﺑﺔ ﺍﻣﺜﻠﺔ‬
‫ﻣﻨﻬﺎ ﺍﺣﺪﺍ ﺙ ﺍﻟﺮﺑﻂ ﻭﺍﳌﺪﺍﺭﺱ ﻭﻛﻞ ﺍﺣﺴﺎﻥ ﱂ ﻳﻌﻬﺪ ﰲ ﺍﻟﻌﺼﺮ ﺍﻻﻭﻝ ﻭﻣﻨﻬﺎ ﺍﻟﺘﻮﺍﺭﻳﺦ‬
‫ﻭﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺪﻗﺎﺋﻖ ﻭﺍﻟﺘﺼﻮﻑ ﻭﰲ ﺍﳉﺪﻝ ﻭﻣﻨﻬﺎ ﲨﻊ ﺍﶈﺎﻓﻞ ﻟﻼﺳﺘﺪﻻﻝ ﰲ ﺍﳌﺴﺎﺋﻞ ﺇﻥ‬
‫ﻗﺼﺪ ﺑﻪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩﻩ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﺸّﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﺍﻟﺸّﺎﻓﻌﻲ‬
‫ﺃﻧّﻪ ﻗﺎﻝ ﺍﶈﺪﺛﺎﺕ ﺿﺮﺑﺎﻥ ﺍﺣﺪﳘﺎ ﻣﺎ ﺍﺣﺪﺙ ﳑﺎ ﳜﺎﻟﻒ ﻛﺘﺎﺑﺎ ﺍﻭ ﺳﻨﺔ ﺍﻭ ﺍﲨﺎﻋﺎ ﻓﻬﺬﻩ‬
‫ﺍﻟﺒﺪﻋﺔ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﺎ ﺍﺣﺪﺙ ﻣﻦ ﺍﳋﲑ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﻟﻮﺍﺣﺪ ﻣﻦ ﻫﺬﺍ ﻓﻬﻲ ﳏﺪﺛﺔ ﻏﲑ‬
‫ﻣﺬﻣﻮﻣﺔ ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻗﻴﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻧﻌﻤﺖ ﺍﻟﺒﺪﻋﺔ ﻫﺬﻩ ﻳﻌﲏ ﺍﻬﻧﺎ‬
‫ﳏﺪﺛﺔ ﱂ ﺗﻜﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﻓﻠﻴﺲ ﻓﻴﻪ ﺭ ّﺩ ﳌﺎ ﻣﻀﻰ ﻫﺬﺍ ﺁﺧﺮ ﻛﻼﻡ ﺍﻟﺸّﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻓﻌﺮﻑ ﺑﺬﻟﻚ ﻣﻨﻊ ﻗﻮﻝ ﺍﻟﺸّﻴﺦ ﺗﺎﺝ ﺍﻟﺪّﻳﻦ ﻭﻻ ﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺎﺣﺎ ﺍﱃ ﻗﻮﻟﻪ ﻭﻫﺬﺍ ﺍﻟﹼﺬﻱ‬
‫ﻭﺻﻔﻨﺎﻩ ﺑﺄﻧّﻪ ﺑﺪﻋﺔ ﻣﻜﺮﻭﻫﺔ ﺍﱃ ﺁﺧﺮﻩ ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﳑﺎ ﺍﺣﺪﺙ ﻭﻟﻴﺲ ﻓﻴﻪ ﳐﺎﻟﻔﺔ ﻟﻜﺘﺎﺏ‬
‫ﻭﻻ ﺳﻨﺔ ﻭﻻ ﺍﺛﺮ ﻭﻻ ﺍﲨﺎﻉ ﻓﻬﻲ ﻏﲑ ﻣﺬﻣﻮﻣﺔ ﻛﻤﺎ ﰲ ﻋﺒﺎﺭﺓ ﺍﻟﺸّﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﻮ‬
‫ﻣﻦ ﺍﻻﺣﺴﺎﻥ ﺍﻟﹼﺬﻱ ﱂ ﻳﻌﻬﺪ ﰲ ﺍﻟﻌﺼﺮ ﺍﻻﻭﻝ ﻓﺈ ﹼﻥ ﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﺍﳋﺎﱄ ﻋﻦ ﺍﻗﺘﺮﺍﻥ ﺍﻵﺛﺎﻡ‬
‫ﺍﺣﺴﺎﻥ ﻓﻬﻮ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﳌﻨﺪﻭﺑﺔ ﻛﻤﺎ ﰲ ﻋﺒﺎﺭﺓ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴّﻼﻡ‪.‬‬

‫ﻭﻗﻮﻟﻪ ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﺗﺪﺧﻠﻪ ﺍﱃ ﺁﺧﺮﻩ ﻭﻫﻮ ﻛﻼﻡ ﺻﺤﻴﺢ ﰲ ﻧﻔﺴﻪ ﻏﲑ ﺃ ﹼﻥ ﺍﻟﺘﺤﺮﱘ‬
‫ﻓﻴﻪ ﻣﻦ ﻗﺒﻞ ﻫﺬﻩ ﺍﻻﺷﻴﺎﺀ ﺍﶈﺮﻣﺔ ﺍﻟﱵ ﺿﻤﺖ ﺍﻟﻴﻪ ﻻ ﻣﻦ ﺣﻴﺚ ﺍﻻﺟﺘﻤﺎﻉ ﻻﻇﻬﺎﺭ ﺷﻌﺎﺭ‬
‫ﺍﳌﻮﻟﺪ ﺑﻞ ﻟﻮ ﻭﻗﻊ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﻣﻮﺭ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ ﻗﺪ‬
‫ﺭﺃﻳﻨﺎ ﺑﻌﺾ ﻫﺬﻩ ﺍﻻﻣﻮﺭ ﻳﻘﻊ ﰲ ﻟﻴﺎﻝ ﻣﻦ ﺭﻣﻀﺎﻥ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‬
‫ﻭﻻﺟﻞ ﻫﺬﻩ ﺍﻻﻣﻮﺭ ﺍﻟﱵ ﻗﺮﻧﺖ ﻬﺑﺎ ﻓﻨﻜﺮ ﻛﻼ ﺑﻞ ﻧﻘﻮﻝ ﺍﺻﻞ ﺍﻻﺟﺘﻤﺎﻉ ﻟﺼﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‬
‫ﺳﻨﺔ ﻭﻗﺮﺑﺔ ﻭﻣﺎ ﺿﻢ ﺍﻟﻴﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﻻﻣﻮﺭ ﻣﺬﻣﻮﻡ ﻭﳑﻨﻮﻉ ﻭﻗﻮﻟﻪ ﻣﻊ ﺃ ﹼﻥ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ‬
‫ﻭﻟﺪ ﻓﻴﻪ ﺍﱃ ﺁﺧﺮﻩ ﻭﺟﻮﺍﺑﻪ ﺃﻥ ﻳﻘﺎﻝ ﺇ ﹼﻥ ﻭﻻﺩﺗﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﻋﻈﻢ ﺍﻟﻨﻌﻢ ﻭﺍﻟﺼﱪ‬
‫ﻭﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﻜﺘﻢ ﻋﻨﺪ ﺍﳌﺼﺎﺋﺐ ﻣﻨﺎ ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﺸﺎﺭﻉ ﺑﺎﻟﻌﻘﻴﻘﺔ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ ﻭﻫﻲ‬
‫ﺍﻇﻬﺎﺭ ﺷﻜﺮ ﻭﻓﺮﺡ ﺑﺎﳌﻮﻟﺪ ﻭﱂ ﻳﺄﻣﺮ ﻋﻨﺪ ﺍﳌﻮﺕ ﺑﺬﺑﺢ ﻭﻻ ﺑﻐﲑﻩ ﺑﻞ ﻬﻧﻰ ﻋﻦ ﺍﻟﻨﻴﺎﺣﺔ‬
‫ﻭﺍﻇﻬﺎﺭ ﺍﻟﻀﺠﺮ ﻓﺪﻟﺖ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺃﻧّﻪ ﳛﺴﻦ ﰲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ‬

‫ ‪- ١٢٨‬‬‫ﺑﻮﻻﺩﺗﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﻐﲑ ﺍﻇﻬﺎﺭ ﺍﳊﺰﻥ ﺑﻮﻓﺎﺗﻪ ﻭﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ]‪ [١‬ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻟﻠﻄﺎﺋﻒ ﰲ ﺫﻡ ﺍﻟﺮﺍﻓﻀﺔ ﺣﻴﺚ ﺍﲣﺬﻭﺍ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻣﺄﲤﺎ ﻻﺟﻞ ﻗﺘﻞ ﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﱂ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺭﺳﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﺎﲣﺎﺫ ﺍﻳﺎﻡ ﻣﺼﺎﺋﺐ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﻣﻮﻬﺗﻢ ﻣﺄﲤﺎ ﻓﻜﻴﻒ ﲟﻦ ﺩﻭﻬﻧﻢ ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﻻﻣﺎﻡ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳊﺎﺝ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺪﺧﻞ‬
‫ﻋﻠﻰ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﻓﺎﺗﻔﻖ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﺟﺪﺍ ﻭﺣﺎﺻﻠﻪ ﻣﺪﺡ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﺍﻇﻬﺎﺭ ﺷﻌﺎﺭ‬
‫ﻭﺷﻜﺮ ﻭﺫﻡ ﻣﺎ ﺍﺣﺘﻮﻯ ﻋﻠﻴﻪ ﻣﻦ ﳏﺮﻣﺎﺕ ﻭﻣﻨﻜﺮﺍﺕ ﻭﺍﻧﺎ ﺍﺳﻮﻕ ﻛﻼﻣﻪ ﻓﺼﻼ ﻓﺼﻼ‪.‬‬
‫ﻓﺼﻞ ﰲ ﺍﳌﻮﻟﺪ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﺍﺣﺪﺛﻮﻩ ﻣﻦ ﺍﻟﺒﺪﻉ ﻣﻊ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻧّﻪ ﻗﺪ ﺍﺣﺘﻮﻯ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺑﺪﻉ ﳏﺮﻣﺎﺕ ﲨﻠﺔ ﻓﻤﻦ ﺫﻟﻚ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻐﺎﱐ ﻭﻣﻌﻬﻢ ﺁﻻﺕ ﺍﻟﻄﺒﻮﻝ ﻣﻦ ﺍﻟﻄﺎﺭ‬
‫ﺍﳌﺼﺮﺻﺮ ﻭﺍﻟﺸﺒﺎﻧﺔ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺟﻌﻠﻮﻩ ﺍﷲ ﻟﻠﺴﻤﺎﻉ ﻭﻣﻀﻮﺍ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﻮﺍﺋﺪ‬
‫ﺍﻟﺬﻣﻴﻤﺔ ﰲ ﻛﻮﻫﻢ ﻳﺸﺘﻐﻠﻮﻥ ﺍﻛﺜﺮ ﺍﻻﺯﻣﻨﺔ ﺍﻟﱵ ﻓﻀﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻈﻤﻬﺎ ﺑﺒﺪﻉ ﳏﺮﻣﺎﺕ‬
‫ﻚ ﺃ ﹼﻥ ﺍﻟﺴّﻤﺎﻉ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ﻓﻜﻴﻒ ﺑﻪ ﺇﻥ ﺍﻧﻀﻢ ﺍﱃ ﻓﻀﻴﻠﺔ ﻫﺬﺍ‬
‫ﻭﻻ ﺷ ّ‬
‫ﱯ ﺍﻟﻜﺮﱘ ﻓﺂﻟﺔ ﺍﻟﻄﺮﺏ ﻭﺍﻟﺴّﻤﺎﻉ ﺍﻱ‬
‫ﺍﻟﺸﻬﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﹼﺬﻱ ﻓﻀﻠﻪ ﺍﷲ ﻭﻓﻀﻠﻨﺎ ﺑﻪ ﻬﺑﺬﺍ ﺍﻟّﻨ ّ‬
‫ﻧﺴﺒﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻜﺮﱘ ﺍﻟﹼﺬﻱ ﻣﻦ ﺍﷲ ﻋﻠﻴﻨﺎ ﻓﻴﻪ ﺑﺴﻴّﺪ ﺍﻻﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‬
‫ﻭﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﺰﺍﺩ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳋﲑ ﺷﻜﺮﺍ ﻟﻠﻤﻮﱃ ﻋﻠﻰ ﻣﺎ ﺍﻭﻻﻧﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻌﻢ‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﱂ ﻳﺰﺩ ﻓﻴﻪ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﺸﻬﻮﺭ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟّﻨ ّ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻣﺎ ﺫﻟﻚ ﺍ ﹼﻻ ﻟﺮﲪﺘﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻻﻣﺘﻪ ﻭﺭﻓﻘﻪ ﻬﺑﻢ ﻻﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﹼﻢ ﻛﺎﻥ ﻳﺘﺮﻙ ﺍﻟﻌﻤﻞ ﺧﺸﻴﺔ ﺃﻥ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﻣﺘﻪ ﻭﺭﲪﺔ ﻣﻨﻪ ﻬﺑﻢ ﻟﻜﻦ ﺍﺷﺎﺭ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺴّﻼﻡ ﺍﱃ ﻓﻀﻴﻠﺔ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻌﻈﻴﻢ ﺑﻘﻮﻟﻪ ﻟﻠﺴﺎﺋﻞ ﺍﻟﹼﺬﻱ ﻳﺴﺄﻝ ﻋﻦ ﻳﻮﻡ ﺍﻹﺛﻨﲔ‬
‫ﺫﺍﻙ ﻳﻮﻡ ﻭﻟﺪﺕ ﻓﺘﺸﺮﻳﻒ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﺘﻀﻤﻦ ﺗﺸﺮﻳﻒ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﹼﺬﻱ ﻭﻟﺪ ﻓﻴﻪ ﻓﻴﻨﺒﻐﻲ ﺃﻥ‬
‫ﳛﺘﺮﻣﻪ ﺣﻖ ﺍﻻﺣﺘﺮﺍﻡ ﻭﻳﻔﻀﻠﻪ ﲟﺎ ﻓﻀﻞ ﺑﻪ ﺍﻻﺷﻬﺮ ﺍﻟﻔﺎﺿﻠﺔ ﻭﻫﺬﺍ ﻣﻨﻬﺎ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼّﻼﺓ‬
‫ﻭﺍﻟﺴّﻼﻡ )ﺍﻧﺎ ﺳﻴّﺪ ﻭﻟﺪ ﺁﺩﻡ ﻭﻻ ﻓﺨﺮ ﺁﺩﻡ ﻭﻣﻦ ﺩﻭﻧﻪ ﲢﺖ ﻟﻮﺍﺋﻲ( ﻭﻓﻀﻴﻠﺔ ﺍﻻﺯﻣﻨﺔ‬
‫ﻭﺍﻻﻣﻜﻨﺔ ﲟﺎ ﺧﺼﻬﺎ ﺍﷲ ﻋ ّﺰ ﻭﺟ ّﹼﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﻳﻔﻌﻞ ﻓﻴﻬﺎ ﳌﺎ ﻋﻠﻢ ﺃ ﹼﻥ ﺍﻻﺯﻣﻨﺔ‬
‫)‪ (١‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٩٥‬ﻫـ‪ ١٣٩٣] .‬ﻡ‪[.‬‬

‫ ‪- ١٢٩‬‬‫ﻭﺍﻻﻣﻜﻨﺔ ﻻ ﺷﺮﻑ ﺑﻪ ﻟﺬﺍﻬﺗﺎ ﻭﺍﳕﺎ ﳛﺼﻞ ﺫﻟﻚ ﺍﻟﺘﺸﺮﻳﻒ ﲟﺎ ﺧﺼﺖ ﺑﻪ ﻣﻦ ﺍﳌﻌﺎﱐ ﻧﻈﺮﺍ ﺍﱃ‬
‫ﻣﺎ ﺧﺺ ﺍﷲ ﺑﻪ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﺸﺮﻳﻒ ﻭﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺍﻻ ﺗﺮﻯ ﺍﻥ ﺻﻮﻡ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻴﻪ ﻓﻀﻞ‬
‫ﻋﻈﻴﻢ ﻻﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻟﺪ ﻓﻴﻪ ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻨﺒﻐﻲ ﺇﺫﺍ ﺩﺧﻞ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻜﺮﱘ ﺃﻥ‬
‫ﻳﻜﺮﻡ ﻭﻳﻌﻈﻢ ﻭﳛﺘﺮﻡ ﺍﻻﺣﺘﺮﺍﻡ ﺍﻟﻼﺋﻖ ﺑﻪ ﺍﺗﺒﺎﻋﺎ ﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ ﻛﻮﻧﻪ ﻛﺎﻥ‬
‫ﳜﺺ ﺍﻻﻭﻗﺎﺕ ﺍﻟﻔﺎﺿﻠﺔ ﺑﺰﻳﺎﺩﺓ ﻓﻌﻞ ﺍﻟﱪ ﻓﻴﻬﺎ ﻭﻛﺜﺮﺓ ﺍﳋﲑﺍﺕ ﺍﻻ ﺗﺮﻯ ﺍﱃ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒّﺎﺱ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﺟﻮﺩ ﺍﻟﻨﺎﺱ ﺑﺎﳋﲑ ﻭﻛﺎﻥ ﺍﺟﻮﺩ ﻣﺎ ﻳﻜﻮﻥ ﰲ‬
‫ﺭﻣﻀﺎﻥ ﻓﺘﻤﺜﻴﻞ ﺗﻌﻈﻴﻢ ﺍﻻﻭﻗﺎﺕ ﻣﺎ ﺍﻣﺘﺜﻠﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻨﺎ ﻓﺈﻥ ﻗﺎﻝ ﻓﻘﺪ ﺍﻟﺘﺰﻡ ﺻﻠﹼﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﲟﺎ ﺍﻟﺘﺰﻣﻪ ﳑﺎ ﻗﺪ ﻋﻠﻢ ﻭﱂ ﻳﻠﺘﺰﻡ ﰲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﲟﺎ ﺍﻟﺘﺰﻣﻪ ﰲ ﻏﲑﻩ ﻓﺎﳉﻮﺍﺏ‬
‫ﺇ ﹼﻥ ﺫﻟﻚ ﳌﺎ ﻋﻠﻢ ﻣﻦ ﻋﻼﻣﺘﻪ ﺍﻟﻜﺮﳝﺔ ﺃﻧّﻪ ﻳﺮﻳﺪ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻦ ﺍﻣﺘﻪ ﺳﻴّﻤﺎ ﻓﻴﻤﺎ ﻛﺎﻥ ﳜﺼﻪ ﺍﻻ‬
‫ﺗﺮﻯ ﺃﻧّﻪ ﻋﻠﻴﻪ ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺴّﻼﻡ ﺣﺮﻡ ﺍﳌﺪﻳﻨﺔ ﻣﺜﻞ ﻣﺎ ﺣﺮﻡ ﻣﻜﹼﺔ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺸﺮﻉ ﰲ ﻗﺘﻞ‬
‫ﺻﻴﺪﻫﺎ ﻭﻻ ﻗﻄﻊ ﺷﺠﺮ ﺍﳉﺰﺍﺀ ﲣﻔﻴﻔﺎ ﻋﻨﻬﻢ ﻓﻌﻠﻰ ﻫﺬﺍ ﺗﻌﻈﻴﻢ ﺍﻟﺸﻬﺮ ﺍﻟﺸّﺮﻳﻒ ﺍﳕﺎ ﻳﻜﻮﻥ‬
‫ﺑﺰﻳﺎﺩﺓ ﺍﻻﻋﻤﺎﻝ ﺍﻟﺰﺍﻛﻴﺎﺕ ﻓﻴﻪ ﻭﺍﻟﺼﺪﻗﺎﺕ ﺍﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﺮﺑﺎﺕ ﻓﻤﻦ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ‬
‫ﻓﺎﻗﻞ ﺍﺣﻮﺍﻝ ﺃﻥ ﳚﺘﻨﺐ ﻣﺎ ﳛﺮﻡ ﻋﻠﻴﻪ ﻭﻳﻜﺮﻩ ﻟﻪ ﺗﻌﻈﻴﻤﺎ ﳍﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻛﺜﺮ ﺍﺣﺘﺮﺍﻣﺎ ﻛﻤﺎ‬

‫ﻳﺘﺄﻛﺪ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﰲ ﺍﻻﺷﻬﺮ ﺍﳊﺮﻡ ﻓﻴﺘﺮﻙ ﺍﳊﺪﺙ ﰲ ﺍﻟﺪّﻳﻦ ﻭﳚﺘﻨﺐ ﻣﻮﺍﺿﻊ‬
‫ﺍﻟﺒﺪﻉ ﻭﻣﺎ ﻻ ﻳﻨﺒﻐﻲ ﻭﻗﺪ ﺍﺭﺗﻜﺐ ﺑﻌﻀﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺿﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﻫﻮ ﺃﻧّﻪ ﺇﺫﺍ‬
‫ﺩﺧﻞ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﺸﺮﻳﻒ ﻳﺴﺎﺭﻋﻮﻥ ﻓﻴﻪ ﺍﱃ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻠﻌﺐ ﺑﺎﻟﺪﻑ ﻭﺍﻟﺸﺒﺎﺑﺔ ﻭﻏﲑﻫﺎ‬
‫ﻭﺑﺎﻟﺘﻔﻬﻢ ﻋﻤﻠﻮﺍ ﺍﳌﻐﺎﱐ ﻟﻴﺲ ﺍ ﹼﻻ ﺑﻞ ﻳﺰﻋﻢ ﺑﻌﻀﻬﻢ ﺃﻧّﻪ ﻳﺘﺄﺩﺏ ﺑﻘﺮﺍﺀ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‬
‫ﻭﻳﻨﻈﺮﻭﻥ ﺍﱃ ﻣﻦ ﻫﻮ ﺍﻛﺜﺮ ﻣﻌﺮﻓﺔ ﺑﺎﳌﻮﻟﺪ ﻭﺍﻟﻄﺮﻕ ﺍﳌﻬﻴﺠﺔ ﻟﻄﺮﺏ ﺍﻟﻨﻔﻮﺱ ﻭﻫﺬﺍ ﻓﻴﻪ‬
‫ﻭﺟﻮﻩ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﰒ ﺃﻧّﻬﻢ ﱂ ﻳﻘﺘﺼﺮﻭﺍ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺍﱃ ﺍﻷﻣﺮ ﺍﳊﻈﲑ ﻭﻫﻮ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﳌﻐﲏ ﺷﺎﺑﺎ ﻧﻈﻴﻒ ﺍﻟﺼﻮﺭﺓ ﺣﺴﻦ ﺍﻟﺼﻮﺕ ﻭﺍﻟﻜﺴﻮﺓ ﻭﺍﳍﻴﺌﺔ ﻓﻴﻨﺸﺪ ﺍﻟﺘﻐﺰﻝ‬
‫ﻭﻳﺘﻜﺴﺮ ﰲ ﺻﻮﺗﻪ ﻓﻴﻔﱳ ﺑﻌﺾ ﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻓﺘﻘﻊ ﺍﻟﻔﺘﻨﺔ ﰲ ﺍﻟﻔﺮﻳﻘﲔ‬
‫ﻭﻳﺜﻮﺭ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﻣﺎ ﻻ ﳛﺼﻰ ﻭﻗﺪ ﻳﺆ ّﻭﻝ ﺫﻟﻚ ﰲ ﺍﻟﻐﺎﻟﺐ ﺍﱃ ﻓﺴﺎﺩ ﺣﺎﻝ ﺍﻟﺰﻭﺝ‬
‫ﻭﺣﺎﻝ ﺍﻟﺰﻭﺟﺎﺕ ﻭﳛﺼﻞ ﺍﻟﻔﺮﺍﻕ ﻭﺍﻟﻨﻜﺪ ﻭﻳﺸﺘﺖ ﺍﻣﺮﻫﻢ ﺑﻌﺪ ﲨﻌﻬﻢ ﻭﻫﺬﻩ ﺍﳌﻔﺎﺳﺪ‬

‫ ‪- ١٣٠‬‬‫ﻣﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻓﻌﻞ ﺍﳌﻮﻟﺪ ﺇﺫﺍ ﻋﻤﻞ ﺑﺎﻟﺴﻤﺎﻉ ﻓﺈﻥ ﺧﻼ ﻣﻨﻪ ﻭﻋﻤﻞ ﻃﻌﺎﻣﺎ ﻓﻘﻂ ﻭﻧﻮﻯ ﺑﻪ‬
‫ﺍﳌﻮﻟﺪ ﻭﺩﻋﻰ ﺍﻟﻴﻪ ﺍﻻﺧﻮﺍﻥ ﻭﺳﻠﻢ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻓﻬﻮ ﺑﺪﻋﺔ ﺗﻨﻔﺮﺩ ﻋﻦ ﺫﻟﻚ‬
‫ﻷﻥ ﺫﻟﻚ ﺯﻳﺎﺩﺓ ﺗﻨﻔﺮﺩ ﰲ ﺍﻟﺪّﻳﻦ ﻭﻟﻴﺲ ﻣﻦ ﻋﻤﻞ ﺍﻟﺴﻠﻒ ﺍﳌﺎﺿﲔ ﻭﺍﺗﺒﺎﻉ ﺍﻟﺴﻠﻒ ﺍﻭﱃ‬
‫ﻭﱂ ﻳﻨﻘﻞ ﻣﻦ ﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻧّﻪ ﻧﻮﻯ ﺍﳌﻮﻟﺪ ﻭﳓﻦ ﺗﺒﻊ ﻓﻠﻴﺴﻌﻨﺎ ﻣﺎ ﻳﺴﻌﻬﻢ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻭﺣﺎﺻﻞ ﻣﺎ ﺫﻛﺮ ﺃﻧّﻪ ﱂ ﻳﺬﻡ ﺍﳌﻮﻟﺪ ﺑﻞ ﻳﺬﻡ ﻣﺎ ﳛﺘﻮﻯ ﻋﻠﻴﻪ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﻭﺍﳌﻨﻜﺮﺍﺕ‬
‫ﻭﺍﻭﻝ ﻛﻼﻣﻪ ﺻﺮﻳﺢ ﰲ ﺃﻧّﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﳜﺺ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺑﺰﻳﺎﺩﺓ ﻓﻌﻞ ﺍﻟﱪ ﻭﻛﺜﺮﺓ ﺍﳋﲑﺍﺕ‬
‫ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻋﻤﻞ ﺍﻟﻘﺮﺑﺎﺕ ﻭﻫﻮ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﹼﺬﻱ ﺍﺳﺘﺤﺴﻨﻪ ﻓﺈﻧّﻪ ﻟﻴﺲ ﻓﻴﻪ‬
‫ﺷﻲﺀ ﺳﻮﻯ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﺫﻟﻚ ﺧﲑ ﻭﺑﺮ ﻭﻗﺮﺑﺔ ﻭﺍﻣﺎ ﻗﻮﻟﻪ ﺁﺧﺮ ﺍﻧﻪ ﺑﺪﻋﺔ‬
‫ﻓﺎﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺎﻗﻀﺎ ﳌﺎ ﺗﻘﺪﻡ ﺍﻭ ﳛﻤﻞ ﻋﻠﻴﻪ ﺍﻧﻪ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ﺗﻘﺮﻳﺮﻩ ﰲ ﺻﺪﺭ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻭ ﳛﻤﻞ ﻋﻠﻰ ﺃ ﹼﻥ ﻓﻌﻞ ﺫﻟﻚ ﺧﲑ ﻭﺍﻟﺒﺪﻋﺔ ﻣﻨﻪ ﺍﳌﻮﻟﺪ ﻓﻘﻂ ﻛﻤﺎ ﺍﺷﺎﺭ ﻫﻮ ﺑﺪﻋﺔ‬
‫ﻳﻨﻔﺮﺩ ﻣﻨﻪ ﻓﻘﻂ ﻭﺑﻘﻮﻟﻪ ﻭﱂ ﻳﻨﻘﻞ ﻋﻦ ﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻧّﻪ ﻧﻮﻯ ﺍﳌﻮﻟﺪ ﻓﻈﺎﻫﺮ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻧّﻪ‬
‫ﻛﺮﻩ ﺍﻱ ﻧﻮﻯ ﺑﻪ ﺍﳌﻮﻟﺪ ﻓﻘﻂ ﻭﱂ ﻳﻜﺮﻩ ﻋﻤﻞ ﺍﻟﻄﻌﺎﻡ ﻭﺩﻋﺎﺀ ﺍﻻﺧﻮﺍﻥ ﺍﻟﻴﻪ ﻭﻫﺬﺍ ﺇﻥ ﺣﻘﻖ‬
‫ﺍﻟﻨﻈﺮ ﳚﺘﻤﻊ ﻣﻊ ﺍﻭﻝ ﻛﻼﻣﻪ ﻻﻧﻪ ﺣﺚ ﻓﻴﻪ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻓﻌﻞ ﺃﻛﺜﺮ ﻭﻣﺎ ﺫﻛﺮ ﻣﻌﻪ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﻭﺟﺪ ﰲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﺸﺮﻳﻒ ﺷﻬﺮ ﺳﻴّﺪ ﺍﳌﺮﺳﻠﲔ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﹼﻢ ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﻧﻴﺔ ﺍﳌﻮﻟﺪ ﻓﻜﻴﻒ ﻳﺬﻡ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻊ ﺍﳊﺚ ﻋﻠﻴﻪ ﺍﻭﻻ ﻭﺍﻣﺎ ﳎﺮﺩ ﻓﻌﻞ‬
‫ﺍﻟﱪ ﻭﻣﺎ ﺫﻛﺮ ﻣﻌﻪ ﻣﻦ ﻏﲑ ﻧﻴﺔ ﺍﺻﻼ ﻓﺈﻧّﻪ ﻻ ﻳﻜﺎﺩ ﺃﻥ ﻳﺘﺼﻮﺭ ﻭﻟﻮ ﺗﺼﻮﺭ ﱂ ﻳﻜﻦ ﻋﺒﺎﺩﺓ ﻭﻻ‬
‫ﱯ ﺍﻟﻜﺮﱘ ﰲ‬
‫ﺛﻮﺍﺏ ﺇﺫ ﻻ ﻋﻤﻞ ﺍ ﹼﻻ ﺑﺎﻟﻨﻴﺔ ﻭﻻ ﺍﻟﻨﻴﺔ ﺍ ﹼﻻ ﺍﻟﺸﻜﺮ ﻟﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻭﻻﺩﺓ ﻫﺬﺍ ﺍﻟّﻨ ّ‬
‫ﻚ ﻓﺘﺄﻣﻞ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﺸّﺮﻳﻒ ﻭﻫﺬﺍ ﻣﻌﲎ ﻧﻴﺔ ﺍﳌﻮﻟﺪ ﻓﻬﻲ ﻧﻴﺔ ﻣﺴﺘﺤﺴﻨﺔ ﺑﻼ ﺷ ّ‬
‫ﰒ ﻗﺎﻝ ﺍﺑﻦ ﺍﳋﻠﻜﺎﻥ ﻣﻦ ﻳﻔﻌﻞ ﺍﳌﻮﻟﺪ ﺍ ﹼﻻ ﲟﺠﺮﺩ ﺍﻟﺘﻌﻈﻴﻢ ﻭﻟﻜﻦ ﻟﻪ ﻓﻀﻠﺔ ﻋﻨﺪ‬
‫ﺍﻟﻨﺎﺱ ﻣﺘﻔﺮﻗﺔ ﻛﺎﻥ ﺍﻋﻄﺎﻫﺎ ﰲ ﺑﻌﺾ ﺍﻻﻓﺮﺍﺡ ﺍﻭ ﺍﳌﻮﺍﺳﻴﻢ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﺮﺩﻫﺎ ﻭﻳﺴﺘﺤﻲ‬
‫ﺃﻥ ﻳﻄﻠﺒﻬﺎ ﺑﺬﺍﺗﻪ ﻓﻴﻌﻤﻞ ﺍﳌﻮﻟﺪ ﺣﺘّﻰ ﻳﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺒﺎ ﻷﺧﺬ ﻣﺎ ﺃﺟﺘﻤﻊ ﻟﻪ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﻭﺟﻮﻩ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﻣﻨﻬﺎ ﺃﻧّﻪ ﻳﺘﺼﻒ ﺑﺼﻔﺎﺕ ﺍﻟﻨﻔﺎﻕ ﻭﻫﻮ ﺃﻥ ﻳﻈﻬﺮ ﺧﻼﻑ ﻣﺎ‬
‫ﻳﺒﻄﻦ ﺇﺫ ﻇﺎﻫﺮ ﺣﺎﻟﻪ ﺃﻧّﻪ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﻭﺃﻧّﻪ ﻳﻨﺒﻐﻲ ﺑﻪ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻭﺑﺎﻃﻨﻪ ﺃﻧّﻪ ﳚﻤﻊ ﻓﻴﻪ‬

‫ ‪- ١٣١‬‬‫ﻓﻀﺔ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﻤﻞ ﺍﳌﻮﻟﺪ ﻷﺟﻞ ﲨﻊ ﺍﻟﺪﺭﺍﻫﻢ ﺍﻭ ﻃﻠﺐ ﺷﻔﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‬
‫ﻭﻣﺴﺎﻋﺪﻬﺗﻢ ﻟﻪ ﻭﻫﺬﺍ ﺍﻳﻀﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﻣﺎ ﻻ ﳜﻔﻰ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻭ ﻫﺬﺍ ﺍﻳﻀﺎ ﻣﻦ ﳕﻂ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻭﻫﻮ ﺃ ﹼﻥ ﺍﻟﺬﻡ ﻓﻴﻪ ﺍﳕﺎ ﺣﺼﻞ ﻣﻦ ﻋﺪﻡ ﺍﻟﻨﻴﺔ‬
‫ﺍﻟﺼّﺎﳊﺔ ﻻ ﻣﻦ ﺍﺻﻞ ﻋﻤﻞ ﺍﳌﻮﻟﺪ‪.‬‬
‫ﻭﻗﺪ ﺳﺌﻞ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺣﺎﻓﻆ ﺍﻟﻌﺼﺮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﺑﻦ ﺣﺠﺮ ﻋﻦ ﻋﻤﻞ ﺍﳌﻮﻟﺪ‬
‫ﻓﺎﺟﺎﺏ ﲟﺎ ﻧﺼﻪ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺑﺪﻋﺔ ﱂ ﻳﻨﻘﻞ ﻋﻦ ﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼّﺎﱀ ﻣﻦ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﻟﺜﻼﺛﺔ ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻗﺪ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﳏﺎﺳﻦ ﻭﺿﺪﻫﺎ ﻓﻤﻦ ﳚﻮﺩ ﰲ ﻋﻤﻠﻬﺎ ﺍﶈﺎﺳﻦ‬
‫ﻭﳚﺘﻨﺐ ﺿﺪﻫﺎ ﻛﺎﻥ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻭﻣﻦ ﻻ ﻓﻼ‪.‬‬
‫ﻗﺎﻝ ﻭﻗﺪ ﻇﻬﺮ ﱄ ﳓﻦ ﲝﺒﻬﺎ ﻋﻠﻰ ﺍﺻﻞ ﺛﺎﺑﺖ ﻭﻫﻮ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼّﺤﻴﺤﲔ ﻣﻦ ﺃ ﹼﻥ‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻓﻮﺟﺪ ﺍﻟﻴﻬﻮﺩ ﻳﺼﻮﻣﻮﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻓﺴﺄﳍﻢ ﻓﻘﺎﻟﻮﺍ‬
‫ﺍﻟّﻨ ّ‬
‫ﻫﺬﺍ ﻳﻮﻡ ﺍﻏﺮﻕ ﺍﷲ ﻓﻴﻪ ﻓﺮﻋﻮﻥ ﻭﺍﳒﻰ ﻣﻮﺳﻰ ﻭﳓﻦ ﻧﺼﻮﻣﻪ ﺷﻜﺮﺍ ﷲ ﺗﻌﺎﱃ ﻓﻴﺴﺘﻔﺎﺩ ﻣﻨﻪ‬
‫ﻓﻌﻞ ﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻣﻦ ﺑﻪ ﰲ ﻳﻮﻡ ﻣﻌﻴّﻦ ﻣﻦ ﺍﺣﺪﺍﺙ ﻧﻌﻤﺔ ﺍﻭ ﺩﻓﻊ ﻧﻘﻤﺔ ﻭﻳﻌﺎﺩ‬
‫ﺫﻟﻚ ﻧﻈﲑ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻦ ﻛﻞ ﺳﻨﺔ ﻭﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﳛﺼﻞ ﺑﺎﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻛﺎﻟﺴّﺠﻮﺩ‬
‫ﱯ ﺍﻟﺮﲪﺔ ﰲ‬
‫ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺘﻼﻭﺓ ﻭﺍﻱ ﻧﻌﻤﺔ ﺍﻋﻈﻢ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺑﱪﻭﺯ ﻫﺬﺍ ﺍﻟﻨﱯ ﻧ ّ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺤﺮﻯ ﺍﻟﻴﻮﻡ ﺑﻌﻴﻨﻪ ﺣﱴ ﻳﻄﺎﺑﻖ ﻗﺼﺘﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺴّﻼﻡ ﰲ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻭﺃﻥ ﻳﻼﺣﻆ ﺫﻟﻚ ﻻ ﻳﺒﺎﱄ ﺑﻌﻤﻞ ﺍﳌﻮﻟﺪ ﰲ ﺍﻱ ﻳﻮﻡ‬
‫ﻣﻦ ﺍﻟﺸﻬﺮ ﺑﻞ ﺗﻮﺳﻊ ﻗﻮﻡ ﻓﻨﻘﻠﻮﻩ ﺍﱃ ﻳﻮﻡ ﻣﻦ ﺍﻟﺴّﻨﺔ ﻭﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﺻﻞ‬
‫ﻋﻤﻠﻪ ﻭﺍﻣﺎ ﻣﺎ ﻳﻌﻤﻞ ﻓﻴﻪ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺘﺼﺮ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ ﻳﻔﻬﻢ ﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﻣﻦ ﳓﻮ ﻣﺎ‬
‫ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻻﻃﻌﺎﻡ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻧﺸﺎﺩ ﺷﻲﺀ ﻣﻦ ﺍﳌﺪﺍﺋﺢ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺰﻫﺪﻳﺔ‬
‫ﺍﶈﺮﻛﺔ ﻟﻠﻘﻠﻮﺏ ﺍﱃ ﻓﻌﻞ ﺍﳋﲑ ﻭﻋﻤﻞ ﺍﻵﺧﺮﺓ ﻭﺍﻣﺎ ﻣﺎ ﻳﺘﺒﻊ ﻣﻦ ﺍﻟﺴّﻤﺎﻉ ﻭﺍﻟﻠﻬﻮ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﻣﺒﺎﺣﺎ ﲝﻴﺚ ﻻ ﻳﻨﻘﺺ ﺍﻟﺴﺮﻭﺭ ﺑﺬﻟﻚ ﺍﻟﻴﻮﻡ ﻻ‬
‫ﺑﺄﺱ ﺑﺎﳊﺎﻗﻪ ﺑﻪ ﻭﻣﺎ ﻛﺎﻥ ﺣﺮﺍﻣﺎ ﺍﻭ ﻣﻜﺮﻭﻫﺎ ﻓﻴﻤﻨﻊ ﻭﻛﺬﺍ ﻣﺎ ﻛﺎﻥ ﺧﻼﻑ ﺍﻻﻭﱃ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻗﻠﺖ ﻓﻈﻬﺮ ﱄ ﲣﺮﳚﻪ ﻋﻠﻰ ﺍﺻﻞ ﺁﺧﺮ ﻭﻫﻮ ﻣﺎ ﺍﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﻧﺲ ﺭﺿﻲ‬

‫ ‪- ١٣٢‬‬‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻖ ﻋﻦ ﻧﻔﺴﻪ ﺑﻌﺪ ﺍﻟﻨّﺒﻮّﺓ ﻣﻊ ﺃﻧّﻪ ﻗﺪ ﻭﺭﺩ ﺃ ﹼﻥ ﳒﺪﻩ‬
‫ﺍﷲ ﻋﻨﻪ ﺍﻥ ﺍﻟّﻨ ّ‬
‫ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻋﻖ ﻋﻨﻪ ﰲ ﺳﺎﺑﻊ ﻭﻻﺩﺗﻪ ﻭﺍﻟﻌﻘﻴﻘﺔ ﻻ ﺗﺰﺍﺩ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﻓﻴﺠﻤﻞ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﻟﹼﺬﻱ‬
‫ﻓﻌﻠﻪ ﺍﻟﻨّﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺍﳚﺎﺩ ﺍﷲ ﺗﻌﺎﱃ ﺍﻳﺎﻩ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‬
‫ﻭﺗﺸﺮﻳﻔﺎ ﻻﻣﺘﻪ ﻛﻤﺎ ﻛﺎﻥ ﻳﺼﻠﹼﻲ ﻋﻠﻰ ﻧﻔﺴﻪ ﻛﻒ ﻟﻚ ﻓﻴﺴﺘﺤﺐ ﺍﳊﺐ ﻟﻨﺎ ﺍﻳﻀﺎ ﺍﻇﻬﺎﺭ‬
‫ﺍﻟﺸﻜﺮ ﲟﻮﻟﺪﻩ ﺑﺎﺟﺘﻤﺎﻉ ﻭﺍﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻘﺮﺑﺎﺕ ﻭﺍﻇﻬﺎﺭ ﺍﳌﺴﺮﺍﺕ‪.‬‬
‫ﰒ ﺭﺃﻳﺖ ﺍﻣﺎﻡ ﺍﻟﻘﺮﺍﺀ ﺍﳊﺎﻓﻆ ﴰﺲ ﺍﻟﺪّﻳﻦ ﳏﻤّﺪ ﺍﳉﺰﺭﻱ]‪ [١‬ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ‬
‫ﻋﺮﻑ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﳌﻮﻟﺪ ﺍﻟﺸّﺮﻳﻒ ﻣﺎ ﻧﺼﻪ ﻗﺪ ﺭﺅﻱ ﺍﺑﻮﳍﺐ ﰲ ﺍﻟﻨﻮﻡ ﻓﻘﻴﻞ ﻟﻪ ﻣﺎ ﺣﺎﻟﻚ‬
‫ﻓﻘﺎﻝ ﰲ ﺍﻟﻨّﺎﺭ ﺍ ﹼﻻ ﺃﻧّﻪ ﳜﻔﻒ ﻋﻨّﻲ ﻛﻞ ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ ﻭﺃﻣﺺ ﻣﻦ ﺑﲔ ﺍﺻﺒﻌﻲ ﻫﺎﺗﲔ ﻣﺎﺀ‬
‫ﱯ‬
‫ﺑﻘﺪﺭ ﻫﺬﺍ ﻭﺍﺷﺎﺭ ﺑﺮﺃﺱ ﺍﺻﺒﻌﻪ ﻭﺇ ﹼﻥ ﺫﻟﻚ ﺑﺎﻋﺘﺎﻕ ﺛﻮﻳﺒﺔ ﻋﻨﺪ ﻣﺎ ﺑﺸﺮﺗﲏ ﺑﻮﻻﺩﺓ ﺍﻟّﻨ ّ‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﺑﺎﺭﺿﺎﻋﻬﺎ ﻟﻪ ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﺑﻮﳍﺐ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻤﺎ ﺣﺎﻝ ﺍﳌﺴﻠﻢ‬
‫ﺑﺬﻣﻪ ﺟﻮﺯﻱ ﰲ ﺍﻟﻨّﺎﺭ ﺑﻔﺮﺣﺔ ﻟﻴﻠﺔ ﻣﻮﻟﺪ ﺍﻟّﻨ ّ‬
‫ﺍﳌﻮﺣﺪ ﻣﻦ ﺍﻣﺔ ﳏ ّﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻳﺴﺘﺒﺸﺮ ﲟﻮﻟﺪﻩ ﻭﻳﺒﺬﻝ ﻣﺎ ﺗﺼﻞ ﺍﻟﻴﻪ ﻗﺪﺭﺗﻪ‬
‫ﰲ ﳏﺒّﺘﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻟﻌﻤﺮﻱ ﺍﳕﺎ ﻳﻜﻮﻥ ﺟﺰﺍﺅﻩ ﻣﻦ ﺍﷲ ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺪﺧﻠﻪ‬
‫ﺑﻔﻀﻠﻪ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﻧﺎﺻﺮ ﺍﻟﺪّﻳﻦ ﺑﻦ ﴰﺲ ﺍﻟﺪّﻳﻦ ﺍﻟﺪﻣﺸﻘﻲ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺍﳌﺴﻤﻰ ﻋﻮﺩﺓ ﺍﻟﺼﺎﺟﻲ ﰲ ﻣﻮﻟﺪ ﺍﳍﺎﺩﻱ ﻭﻗﺪ ﺻﺢ ﺃ ﹼﻥ ﺍﺑﺎ ﳍﺐ ﳜﻔﻒ ﻋﻨﻪ ﻋﺬﺍﺏ ﺍﻟﻨّﺎﺭ‬
‫ﰲ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻻﻋﺘﺎﻗﻪ ﺛﻮﻳﺒﺔ ﺳﺮﻭﺭﺍ ﲟﻴﻼﺩﻩ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰒ ﺍﻧﺸﺪ ﺷﻌﺮﺍ‪:‬‬
‫ﺍﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻛﺎﻓﺮﺍ ﺟﺎﺀ ﺫﻣﻪ * ﻭﺗﺒﺖ ﻳﺪﺍﻩ ﰲ ﺍﳉﺤﻴﻢ ﳐﻠﺪﺍ‬
‫ﺍﺗﻰ ﺃﻧّﻪ ﰲ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺩﺍﺋﻤﺎ * ﳜﻔﻒ ﻋﻨﻪ ﻟﻠﺴﺮﻭﺭ ﺑﺄﲪﺪﺍ‬
‫ﻓﻤﺎ ﺍﻟﻈﻦ ﺑﺎﻟﻌﺒﺪ ﺍﻟﹼﺬﻱ ﻛﻞ ﻋﻤﺮﻩ * ﺑﺄﲪﺪ ﻣﺴﺮﻭﺭﺍ ﻭﻣﺎﺕ ﻣﻮﺣﺪﺍ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﻤﺎﻝ ﺍﻻﺩﻓﻮﻱ]‪ [٢‬ﰲ ﺍﻟﻄﺎﻟﻊ ﺍﻟﺴﻌﻴﺪ ﺣﻜﻰ ﻟﻨﺎ ﺻﺎﺣﺒﻨﺎ ﺍﻟﻌﺪﻝ ﻧﺎﺻﺮ‬
‫ﺍﻟﺪّﻳﻦ ﺑﻦ ﳏﻤﻮﺩ ﺑﻦ ﺍﻟﻌﺒﺎﺩ ﺇ ﹼﻥ ﺍﺑﺎ ﺍﻟﻄﻴﺐ ﳏﻤّﺪ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﺴِﺒﱵ ﺍﳌﺎﻟﻜﻲ ﰲ ﺑﻠﺪﺓ‬
‫)‪ (١‬ﳏﻤﺪ ﺍﳉﺰﺭﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٨٣٣‬ﻫـ‪ ١٤٣٠] .‬ﻡ‪ [.‬ﰲ ﺷﲑﺍﺯ‬
‫)‪ (٢‬ﻛﻤﺎ ﺍﻟﺪﻳﻦ ﺟﻌﻔﺮ ﺍﻻﺩﻓﻮﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٤٩‬ﻫـ‪ ١٣٤٨] .‬ﻡ‪[.‬‬

‫ ‪- ١٣٣‬‬‫ﱯ ﺻﻠﹼﻰ ﺍﷲ‬
‫ﻗﻮﺹ ﺍﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﻛﺎﻥ ﰲ ﺍﳌﻜﺘﺐ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﹼﺬﻱ ﻭﻟﺪ ﻓﻴﻪ ﺍﻟّﻨ ّ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻴﻘﻮﻝ ﻳﺎ ﻓﻘﻴﻪ ﻫﺬﺍ ﻳﻮﻡ ﺳﺮﻭﺭ ﺍﺻﺮﻑ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻴﺼﺮﻓﻨﺎ ﻫﺬﺍ ﻣﻨﻪ ﺩﻟﻴﻞ ﻋﻠﻰ‬
‫ﺗﻘﺮﻳﺮﻩ ﻭﻋﺪﻡ ﺍﻧﻜﺎﺭﻩ ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻓﻘﻴﻬﺎ ﻣﺎﻟﻜﻴﺎ ﻣﺘﻘﻨﺎ ﰲ ﻋﻠﻮﻡ ﻣﺘﻮﺭﻋﺎ ﺍﺧﺬ ﻋﻨﻪ‬
‫ﺍﺑﻦ ﺣﻴﺎﻥ]‪ [١‬ﻭﻏﲑﻩ ﻣﺎﺕ ﺳﻨﺔ ﲬﺲ ﻭﺗﺴﻌﲔ ﻭﺳﺘﻤﺎﺋﺔ‪.‬‬

‫ﻧﺒﺬﺓ ﻣﻦ ﻛﺘﺎﺏ‬

‫ﺟﻮﺍﻫﺮ ﺍﻟﺒﺤﺎﺭ‬
‫ﰲ‬

‫ﱯ ﺍﳌﺨﺘﺎﺭ‬
‫ﻓﻀﺎﺋﻞ ﺍﻟّﻨ ّ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬
‫ﺗﺄﻟﻴﻒ‬
‫ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﺒﻬﺎﱐ‬
‫ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻭﻟﻮﺍﻟﺪﻳﻪ‬
‫ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬
‫ﻗﺪ ﺍﻋﺘﲎ ﺑﻄﺒﻌﻪ ﻃﺒﻌﺔ ﺟﺪﻳﺪﺓ ﺑﺎﻷﻭﻓﺴﺖ‬
‫ﻣﻜﺘﺒﺔ ﺍﳊﻘﻴﻘﺔ‬
‫)‪ (٣‬ﺍﺑﻮﺣﻴّﺎﻥ ﳏﻤﺪ ﺍﺛﲑ ﺍﻟﺪﻳﻦ ﺍﻻﻧﺪﻟﺴﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٤٥‬ﻫـ‪ ١٣٤٤] .‬ﻡ‪ [.‬ﰲ ﻣﺼﺮ‬

‫‪- ١٣٤ -‬‬

‫ﻳﻄﻠﺐ ﻣﻦ ﻣﻜﺘﺒﺔ ﺍﳊﻘﻴﻘﺔ ﺑﺸﺎﺭﻉ ﺩﺍﺭ ﺍﻟﺸﻔﻘﺔ ﺑﻔﺎﺗﺢ ‪ ٥٧‬ﺍﺳﺘﺎﻧﺒﻮﻝ‪-‬ﺗﺮﻛﻴﺎ‬

‫ ‪- ١٣٥‬‬‫ﺟﻮﺍﻫﺮ ﺍﻟﺒﺤﺎﺭ‬
‫ﺑﺴـﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ‬
‫ﺍﳋﻠﻖ ﺍﲨﻌﲔ ﻭﺍﺭﺳﻠﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﺟﻌﻞ ﻣﻦ ﲨﻠﺔ ﺍﻣﺘﻪ ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﺍﺫ ﺍﺧﺬ‬
‫ﻋﻠﻴﻬﻢ ﺍﳌﻴﺜﺎﻕ ﺑﺎﻻﳝﺎﻥ ﺑﻪ ﻭﺑﻨﺼﺮﺗﻪ ﻭﻗﺎﻝ ﺍﺷﻬﺪﻭﺍ ﻭﺍﻧﺎ ﻣﻌﻜﻢ ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﺁﳍﻢ ﻭﺻﺤﺒﻬﻢ ﺃﲨﻌﲔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺍﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺃﺷﺮﻉ ﺑﺎﳌﻘﺼﻮﺩ ﻓﺄﻗﻮﻝ ﻣﻦ ﺗﻠﻚ ﺍﻟﺒﺤﺎﺭ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﻓﻴﺾ ﻓﻀﻠﻪ‬
‫ﺍﻷﻋﻈﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﲏ ﺑﻦ ﻋﻤﺮ ﻋﺎﺑﺪﻳﻦ ﺍﻟﺪﻣﺸﻘﻲ‬

‫ﺍﳌﺘﻮﰱ ﻓﻴﻬﺎ ﺳﻨﺔ ‪ ١٣٢٠‬ﺗﻘﺮﻳﺒﺎ ﻭﻋﻤﻪ ﺍﺧﻮ ﺍﺑﻴﻪ ﺍﻻﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺧﺎﲤﺔ ﺍﶈﻘﻘﲔ ﺍﻟﺴﻴﺪ‬
‫ﳏﻤﺪ ﻋﺎﺑﺪﻳﻦ ﺻﺎﺣﺐ ﺣﺎﺷﻴﺔ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٢٥٢‬ﻭﻫﻮ ﻭﺍﻟﺪ ﺍﻟﻌﻼﻣﺔ‬
‫ﺍﻟﺴﻴﺪ ﺍﰊ ﺍﳋﲑ ﺍﻓﻨﺪﻱ ﻋﺎﺑﺪﻳﻦ ﺍﺣﺪ ﺍﻓﺎﺿﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ ﰲ ﺩﻣﺸﻖ ﺍﻟﺸﺎﻡ ﺍﻵﻥ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ ﻭﻧﻔﻌﲏ ﺑﱪﻛﺎﻬﺗﻢ ﻭﺑﺮﻛﺎﺕ ﺍﺳﻼﻓﻬﻢ ﺍﻟﻄﻴﺒﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ‪.‬‬

‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺍﳌﺬﻛﻮﺭ( ﺷﺮﺣﻪ ﻋﻠﻰ ﻣﻮﻟﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ‬

‫ﺣﺠﺮ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻱ ﺍﺧﺘﺼﺮﻩ ﻣﻦ ﻣﻮﻟﺪﻩ ﺍﻟﻜﺒﲑ ﺍﳌﺴﻤﻰ ﺑﺎﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ‬
‫ﰲ ﺧﻄﺒﺘﻪ ﻭﺷﺮﺡ ﻫﺬﺍ ﺍﳌﺨﺘﺼﺮ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻨﻬﻢ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺪﺍﻭﻭﺩﻱ‬
‫ﻭﻟﻜﻦ ﺍﺑﺴﻂ ﺷﺮﻭﺣﻪ ﻭﺍﻧﻔﻌﻬﺎ ﺷﺮﺡ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺍﳌﺬﻛﻮﺭ ﺍﳌﺴﻤﻰ ﻧﺜﺮ ﺍﻟﺪﺭﺭ‬
‫ﻋﻠﻰ ﻣﻮﻟﺪ ﺍﺑﻦ ﺣﺠﺮ ﻭﻫﻮ ﰲ ﺍﺭﺑﻌﺔ ﻭﺛﻼﺛﲔ ﻛﺮﺍﺳﺎ ﻛﻞ ﻛﺮﺍﺱ ﻋﺸﺮ ﻭﺭﻗﺎﺕ ﺑﺎﻟﻘﻄﻊ‬
‫ﺍﳌﺘﻮﺳﻂ ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ ﻣﻦ ﻓﺮﺍﺋﺪ ﺍﻟﻔﻮﺍﺋﺪ ﻣﺎ ﺗﻄﻴﺐ ﺑﻪ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺘﺰﻳﻦ ﺑﻪ ﺍﻟﻄﺮﻭﺱ ﺟﺰﺍﻩ‬
‫ﺍﷲ ﺧﲑﺍ ﻭﻫﺎ ﺃﻧﺎ ﺃﻧﻘﻞ ﻣﻨﻪ ﻣﺎ ﺗﻘﺮ ﺑﻪ ﺍﻟﻌﻴﻮﻥ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺸﺆﻭﻥ ﺳﻴﺪﻧﺎ ﳏﻤّﺪ ﺍﻷﻣﲔ‬

‫ ‪- ١٣٦‬‬‫ﺍﳌﺄﻣﻮﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ * ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﺫﻛﺮﻩ ﰲ ﻣﻘﺪﻣﺘﻪ ﺑﻘﻮﻟﻪ ﻭﻗﺪ ﺍﺣﺒﺒﺖ ﺃﻥ‬
‫ﺃﺫﻛﺮ ﻣﻘﺪﻣﺔ ﰲ ﺑﻴﺎﻥ ﺍﻭﻝ ﻣﻦ ﺍﺣﺪﺙ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺑﻴﺎﻥ ﻣﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻭﻏﲑ‬

‫ﺫﻟﻚ ﻓﺎﻗﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺑﻴﺪﻩ ﺍﺯﻣﺔ ﺍﻟﺘﺤﻘﻴﻖ )ﻣﻘﺪﻣﺔ( ﺇﻋﻠﻢ ﺃﻥ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﶈﻤﻮﺩﺓ‬

‫ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﺬﻱ ﻭﻟﺪ ﻓﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻭﻝ ﻣﻦ ﺍﺣﺪﺛﻪ‬
‫ﺍﳌﻠﻚ ﺍﳌﻈﻔﺮ ﺻﺎﺣﺐ ﺍﺭﺑﻞ * ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ]‪ [١‬ﰲ ﺗﺎﺭﳜﻪ ﻛﺎﻥ ﻳﻌﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﰲ‬
‫ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﻭﳛﺘﻔﻞ ﻓﻴﻪ ﺍﺣﺘﻔﺎﻻ ﻫﺎﺋﻼ ﻭﻛﺎﻥ ﺷﻬﻤﺎ ﺷﺠﺎﻋﺎ ﺑﻄﻼ ﻋﺎﻗﻼ ﻋﺎﺩﻻ ﻭﻃﺎﻟﱵ‬
‫ﻣﺪﺗﻪ ﰲ ﺍﳌﻠﻚ ﺍﱃ ﺃﻥ ﻣﺎﺕ ﻭﻫﻮ ﳏﺎﺻﺮ ﺍﻟﻔﺮﻧﺞ ﲟﺪﻳﻨﺔ ﻋﻜﺎ ﺳﻨﺔ ﺛﻼﺛﲔ ﻭﺳﺘﻤﺎﺋﺔ ﳏﻤﻮﺩ‬
‫ﺍﻟﺴﲑﺓ ﻭﺍﻟﺴﺮﻳﺮﺓ * ﻭﻗﺎﻝ ﺳﺒﻂ ﺍﺑﻦ ﺍﳉﻮﺯﻱ]‪ [٢‬ﰲ ﻣﺮﺁﺓ ﺍﻟﺰﻣﺎﻥ ﺣﻜﻰ ﱄ ﺑﻌﺾ ﻣﻦ‬
‫ﺣﻀﺮ ﲰﺎﻁ ﺍﳌﻈﻔﺮ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻟﻴﺪ ﺍﻧﻪ ﻋﺪ ﻓﻴﻪ ﲬﺴﺔ ﺁﻻﻑ ﺭﺃﺱ ﻏﻨﻢ ﺷﻮﻱ ﻭﻋﺸﺮﺓ‬
‫ﺁﻻﻑ ﺩﺟﺎﺟﺔ ﻭﻣﺎﺋﺔ ﺍﻟﻒ ﺯﺑﺪﻳﺔ ﻭﺛﻼﺛﲔ ﺍﻟﻒ ﺻﺤﻦ ﺣﻠﻮﻯ ﻭﻛﺎﻥ ﳛﻀﺮ ﻋﻨﺪﻩ ﰲ‬
‫ﺍﳌﻮﻟﺪ ﺍﻋﻴﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻮﻓﻴﺔ ﻓﻴﺨﻠﻊ ﻋﻠﻴﻬﻢ ﻭﻳﻄﻠﻖ ﳍﻢ * ﻭﻛﺎﻥ ﻳﺼﺮﻑ ﻋﻠﻰ ﺍﳌﻮﻟﺪ‬
‫ﰲ ﻛﻞ ﺳﻨﺔ ﺛﻼﲦﺎﺋﺔ ﺍﻟﻒ ﺩﻳﻨﺎﺭ ﻛﻤﺎ ﰲ ﺳﲑﺓ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺸﺎﻣﻲ]‪ [٣‬ﺗﻠﻤﻴﺬ‬
‫ﺍﻻﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ ﻭﻣﺜﻠﻪ ﰲ ﺷﺮﺡ ﺍﳌﻮﺍﻫﺐ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺰﺭﻗﺎﱐ * ﻭﻗﺎﻝ ﰲ ﺭﻭﺡ ﺍﻟﺴﲑ‬
‫ﻟﻠﻌﻼﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﻠﱯ]‪ [٤‬ﺍﳊﻨﻔﻲ ﻗﺪ ﺻﻨﻒ ﺍﺑﻦ ﺩﺣﻴﺔ ﺳﻨﺔ ‪ ٦٠٤‬ﻟﻠﻤﻠﻚ ﺍﳌﻈﻔﺮ ﻛﺘﺎﺑﺎ‬
‫ﰲ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﲰﺎﻩ ﺍﻟﺘﻨﻮﻳﺮ ﲟﻮﻟﺪ ﺍﻟﻨﱯ ﺍﻟﺒﺸﲑ ﻓﺎﺟﺎﺯﻩ ﺑﺎﻟﻒ ﺩﻳﻨﺎﺭ ﺍﻧﺘﻬﻰ * ﻭﻗﺎﻝ ﰲ‬
‫ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ ﻟﻠﻤﺆﻟﻒ ﻳﻌﲏ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺜﻤﻲ ﻭﻫﻲ ﺍﳌﻮﻟﺪ ﺍﻟﻜﺒﲑ ﻋﻦ ﺍﻟﺸﻤﺲ ﺍﺑﻦ‬
‫ﺍﳉﺰﺭﻱ ﻭﺍﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﻨﺎﻳﺔ ﺑﺬﻟﻚ ﺍﻫﻞ ﻣﺼﺮ ﻭﺍﻟﺸﺎﻡ ﻭﺍﻧﻪ ﺷﺎﻫﺪ ﻣﻦ ﺍﻟﻈﺎﻫﺮ ﺑﺮﻗﻮﻕ‬
‫ﺳﻠﻄﺎﻥ ﻣﺼﺮ ﺳﻨﺔ ‪ ٧٨٥‬ﻭﺍﻣﺮﺍﺋﻪ ﺑﻘﻠﻌﺔ ﻣﺼﺮ ﰲ ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻻﺣﺴﺎﻥ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﻟﻘﺮﺍﺀ ﻭﺍﳌﺪﺍﺡ ﻣﺎ ﻬﺑﺮﻩ ﻭﺍﻧﻪ ﺻﺮﻑ ﻋﻠﻰ ﺫﻟﻚ ﳓﻮ‬
‫ﻋﺸﺮﺓ ﺁﻻﻑ ﻣﺜﻘﺎﻝ ﻣﻦ ﺍﻟﺬﻫﺐ * ﻗﺎﻝ ﻏﲑﻩ ﻭﺯﺍﺩ ﺫﻟﻚ ﰲ ﺯﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺍﰊ‬
‫)‪ (١‬ﺍﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻛﺜﲑ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٧٤‬ﻫـ‪ ١٣٧٢] .‬ﻡ‪ [.‬ﰲ ﺍﻟﺸﺎﻡ‬
‫)‪ (٢‬ﻳﻮﺳﻒ ﺳﺒﻂ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٥٤‬ﻫـ‪ ١٢٥٦] .‬ﻡ‪[.‬‬
‫)‪ (٣‬ﻣﺆﻟﻒ ﺍﻟﺴﲑﺓ ﺍﻟﺸﺎﻣﻲ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٩٤٢‬ﻫـ‪ ١٥٣٥] .‬ﻡ‪[.‬‬
‫)‪ (٤‬ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳊﻠﱯ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٠١٤‬ﻫـ‪ ١٦٠٥] .‬ﻡ‪[.‬‬

‫ ‪- ١٣٧‬‬‫ﺳﻌﻴﺪ ﭼﻘﻤﻖ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﺑﻜﺜﲑ * ﻭﻛﺎﻥ ﳌﻠﻮﻙ ﺍﻻﻧﺪﻟﺲ ﻭﺍﳍﻨﺪ ﻣﺎ ﻳﻘﺎﺭﺏ ﺫﻟﻚ ﺍﻭ‬
‫ﻳﺰﻳﺪ ﻋﻠﻴﻪ ﺍﻧﺘﻬﻰ * ﻭﻗﺪ ﺍﻛﺜﺮ ﺍﻻﻣﺎﻡ ﺍﺑﻮ ﺷﺎﻣﺔ ﺷﻴﺦ ﺍﻻﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﳌﻠﻚ‬
‫ﺍﳌﻈﻔﺮ ﲟﺎ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﻣﻦ ﺍﳋﲑﺍﺕ ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﺛﻨﺎﺀ ﻫﺬﺍ ﺍﻻﻣﺎﻡ ﺍﳉﻠﻴﻞ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺍﳉﻤﻴﻞ ﰲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺍﺩﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻥ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻻ ﺳﻴﻤﺎ‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻮ ﺷﺎﻣﺔ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﺍﻟﻔﺎﺋﻖ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺍﻟﺒﻮﺍﻋﺚ ﻋﻠﻰ ﺍﻧﻜﺎﺭ ﺍﻟﺒﺪﻉ‬
‫ﻭﺍﳊﻮﺍﺩﺙ ﻭﻫﺬﺍ ﺍﻟﻔﻀﻞ ﺍﺫﺍ ﺧﻼ ﻋﻦ ﺍﳌﻔﺎﺳﺪ ﻭﻋﺒﺎﺭﺓ ﺍﰊ ﺷﺎﻣﺔ ﻭﻣﻦ ﺍﺣﺴﻦ ﻣﺎ ﺍﺑﺘﺪﻉ‬
‫ﰲ ﺯﻣﺎﻧﻨﺎ ﻣﺎ ﻳﻔﻌﻞ ﻛﻞ ﻋﺎﻡ ﰲ ﺍﻟﻴﻮﻡ ﺍﳌﻮﺍﻓﻖ ﻟﻴﻮﻡ ﻣﻮﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ‬
‫ﺍﻟﺼﺪﻗﺎﺕ ﻭﻓﻌﻞ ﺍﳋﲑﺍﺕ ﻭﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻓﺎﻥ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻻﺣﺴﺎﻥ‬
‫ﺍﱃ ﺍﻟﻔﻘﺮﺍﺀ ﻣﺸﻌﺮ ﲟﺤﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺗﻌﻈﻴﻤﻪ ﰲ ﻗﻠﺐ ﻓﺎﻋﻞ ﺫﻟﻚ ﻭﺷﻜﺮ ﺍﷲ‬
‫ﻋﻠﻰ ﻣﺎ ﻣ ّﻦ ﺑﻪ ﻣﻦ ﺍﳚﺎﺩﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻓﻴﻪ ﺍﻏﺎﻇﺔ ﻟﻠﻜﻔﺮﺓ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺍﻧﺘﻬﻰ ﻗﺎﻝ‬
‫ﺍﻟﺰﺭﻗﺎﱐ ﻭﻗﺪ ﺍﺧﺘﺎﺭﻩ ﺍﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﺴﺒﱵ ﻧﺰﻳﻞ ﻗﻮﺹ ﻭﻫﻮ ﻣﻦ ﺍﺟﻠﺔ ﺍﳌﺎﻟﻜﻴﺔ ﺍﻧﺘﻬﻰ * ﻗﺎﻝ‬
‫ﺍﳊﺎﻓﻆ ﺍﺑﻮ ﺍﳋﲑ ﴰﺲ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳉﺰﺭﻱ ﻓﺎﺫﺍ ﻛﺎﻥ ﺍﺑﻮ ﳍﺐ ﺍﻟﺬﻱ ﺍﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺑﺬﻣﻪ‬
‫ﺟﻮﺯﻱ ﰲ ﺍﻟﻨﺎﺭ ﺍﻱ ﺑﺸﺮﺑﺔ ﻣﺎﺀ ﺑﺮﺃﺱ ﺍﺻﺒﻌﻪ ﻭﺑﺘﺨﻔﻴﻒ ﺍﻟﻌﺬﺍﺏ ﻋﻨﻪ ﰲ ﻛﻞ ﻟﻴﻠﺔ ﺍﺛﻨﲔ‬
‫ﻻﻋﺘﺎﻗﻪ ﺛﻮﻳﺒﺔ ﻓﺮﺣﺎ ﳌﺎ ﺑﺸﺮﺗﻪ ﺑﻮﻻﺩﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺎ ﺣﺎﻝ ﺍﳌﺴﻠﻢ ﺍﳌﻮﺣﺪ ﻣﻦ‬
‫ﺍﻣﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻳﺴﺮ ﲟﻮﻟﺪﻩ ﻭﻳﺒﺬﻝ ﻣﺎ ﺗﺼﻞ ﺍﻟﻴﻪ ﻗﻮﺗﻪ ﻟﻌﻤﺮﻱ ﺍﳕﺎ‬
‫ﻳﻜﻮﻥ ﺟﺰﺍﺅﻩ ﻣﻦ ﺍﷲ ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺪﺧﻠﻪ ﺑﻔﻀﻠﻪ ﺍﻟﻌﻤﻴﻢ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ * ﻭﻣﺎ ﺯﺍﻝ ﲝﻤﺪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﻋﺼﺮ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻻﺳﻼﻡ ﻣﻠﺘﺰﻣﲔ ﻟﻪ ﻏﺎﻳﺔ ﺍﻻﻟﺘﺰﺍﻡ ﺣﱴ ﺗﻮﺳﻌﻮﺍ ﻓﻴﻪ‬
‫ﻓﻌﻤﻠﻮﻩ ﰲ ﺳﺎﺋﺮ ﺷﻬﻮﺭ ﺍﻟﻌﺎﻡ ﳏﺒﺔ ﲜﻨﺎﺑﻪ ﺍﻟﺸﺮﻳﻒ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻳﻌﻤﻠﻮﻥ‬
‫ﺍﻟﻮﻻﺋﻢ ﻭﻳﺘﺼﺪﻗﻮﻥ ﰲ ﻟﻴﺎﻟﻴﻪ ﺑﺎﻧﻮﺍﻉ ﺍﻟﺼﺪﻗﺎﺕ ﻭﻳﻈﻬﺮﻭﻥ ﺍﻟﺴﺮﻭﺭ ﺑﻪ ﻭﻳﺰﻳﺪﻭﻥ ﰲ‬
‫ﺍﳌﱪﺍﺕ ﻭﻻ ﺳﻴﻤﺎ ﻣﻠﻮﻙ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﻠﻴﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻭﺍﻣﺮﺍﺅﻫﺎ ﺍﺻﺤﺎﺏ ﺍﳍﻤﻢ ﺍﻟﻘﻮﻳﺔ ﺻﺎﻬﻧﺎ‬
‫ﺭﺏ ﺍﻟﱪﻳﺔ ﻣﻦ ﻛﻞ ﺁﻓﺔ ﻭﺭﺯﻳﺔ ﻓﺎﻬﻧﻢ ﻳﻌﺘﻨﻮﻥ ﺑﻘﺮﺍﺀﺓ ﻗﺼﺔ ﻣﻮﻟﺪﻩ ﺍﻟﻜﺮﱘ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﻳﻈﻬﺮ ﻋﻠﻴﻬﻢ ﻣﻦ ﺑﺮﻛﺎﺗﻪ ﻛﻞ ﻓﻀﻞ ﻋﻤﻴﻢ * ﻭﻗﺎﻝ ﻋﻤﺪﺓ ﺍﶈﻘﻘﲔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‬

‫ ‪- ١٣٨‬‬‫ﻋﻠﻲ ﺍﳊﻠﱯ]‪ [١‬ﰲ ﻛﺘﺎﺑﻪ ﺍﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ ﰲ ﺳﲑﺓ ﺍﻻﻣﲔ ﺍﳌﺄﻣﻮﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﺍﻟﱪﻫﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳊﻠﱯ ﰲ ﺭﻭﺡ ﺍﻟﺴﲑ ﺑﻌﺪ ﺫﻛﺮ ﺣﺎﺻﻞ ﺍﻛﺜﺮ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﻭﺍﺳﺘﺤﺴﺎﻥ‬
‫ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﲰﺎﻉ ﺫﻛﺮ ﻭﺿﻌﻪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﻧﺼﻪ * ﻭﻗﺪ ﺳﺌﻞ ﺍﻻﻣﺎﻡ ﺍﶈﻘﻖ‬
‫ﺍﺑﻮﺯﺭﻋﺔ ﺍﻟﻌﺮﺍﻗﻲ]‪ [٢‬ﻋﻦ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﻫﻞ ﻫﻮ ﻣﺴﺘﺤﺐ ﺍﻭ ﻣﻜﺮﻭﻩ ﻭﻫﻞ ﻭﺭﺩ ﻓﻴﻪ ﺷﻲﺀ‬
‫ﻭﻫﻞ ﻧﻘﻞ ﻓﻌﻠﻪ ﻋﻤﻦ ﻳﻘﺘﺪﻯ ﺑﻪ * ﻓﺎﺟﺎﺏ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺍﲣﺎﺫ ﺍﻟﻮﻟﻴﻤﺔ ﻭﺍﻃﻌﺎﻡ‬
‫ﺍﻟﻄﻌﺎﻡ ﻣﺴﺘﺤﺐ ﰲ ﻛﻞ ﻭﻗﺖ ﻓﻜﻴﻒ ﺍﺫﺍ ﺍﻧﻀﻢ ﺍﱃ ﺫﻟﻚ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﺑﻈﻬﻮﺭ ﻧﻮﺭ‬
‫ﺍﻟﻨﺒﻮﺓ ﰲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﺸﺮﻳﻒ ﻭﻻ ﻧﻌﻠﻢ ﻏﲑ ﺫﻟﻚ ﻋﻦ ﺍﻟﺴﻠﻒ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻧﻪ ﺑﺪﻋﺔ‬
‫ﻛﻮﻧﻪ ﻣﻜﺮﻭﻫﺎ ﻓﻜﻢ ﻣﻦ ﺑﺪﻋﺔ ﻣﺴﺘﺤﺒﺔ ﺑﻞ ﻭﺍﺟﺒﺔ ﺍﻧﺘﻬﻰ ﻓﻬﻮ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﻗﺎﻝ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﻭﻫﻮ ﻣﻘﺘﻀﻰ ﻛﻼﻡ ﺍﺑﻦ ﺍﳊﺎﺝ ﰲ ﻣﺪﺧﻠﻪ ﻓﺎﻧﻪ ﺍﳕﺎ ﺫﻡ ﻣﺎ ﺍﺣﺘﻮﻯ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﺍﶈﺮﻣﺎﺕ ﻣﻊ ﺗﺼﺮﳛﻪ ﻗﺒﻞ ﺑﺎﻧﻪ ﻳﻨﺒﻐﻲ ﲣﺼﻴﺺ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺑﺰﻳﺎﺩﺓ ﻓﻌﻞ ﺍﻟﱪ ﻭﻛﺜﺮﺓ‬
‫ﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﳋﲑﺍﺕ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﻘﺮﺑﺎﺕ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﻟﺪ ﺍﳌﺴﺘﺤﺴﻦ ﺍﻧﺘﻬﻰ‬
‫ﻭﻗﺎﻝ ﰲ ﺍﳌﻮﺍﻫﺐ ﻭﻟﻘﺪ ﺍﻃﻨﺐ ﺍﺑﻦ ﺍﳊﺎﺝ ﰲ ﺍﳌﺪﺧﻞ ﰲ ﺍﻻﻧﻜﺎﺭ ﻋﻠﻰ ﻣﺎ ﺍﺣﺪﺛﻪ ﺍﻟﻨﺎﺱ‬
‫ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﻻﻫﻮﺍﺀ ﻭﺍﻟﻐﻨﺎﺀ ﺑﺎﻵﻻﺕ ﺍﶈﺮﻣﺔ ﻋﻨﺪ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﺍﻧﺘﻬﻰ ﻗﺎﻝ ﺍﻟﺴﻴﺪ‬
‫ﺍﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺑﻌﺪ ﻣﺎ ﺫﻛﺮ ﺍﻗﻮﻝ ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﻳﻔﻌﻠﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻮﺍﻡ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ‬
‫ﰲ ﻣﻨﺎﺑﺮ ﺍﻻﺳﻼﻡ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻠﻌﺐ ﻓﻮﻕ ﺭﺅﺱ ﺍﻻﻧﺎﻡ ﻭﺍﻗﺒﺢ ﻣﻨﻬﻢ ﻣﻦ‬
‫ﻳﻔﺘﻴﻬﻢ ﺑﻠﺰﻭﻡ ﻧﺬﺭ ﺫﻟﻚ ﻟﻴﺘﻮﺻﻞ ﺍﱃ ﺍﳊﻄﺎﻡ ﻛﻤﺎ ﺫﻛﺮﻩ ﺳﻴﺪﻱ ﺍﳍﻤﺎﻡ ﺍﻱ ﻋﻤﻪ ﺍﻟﺴﻴﺪ‬
‫ﳏﻤﺪ ﻋﺎﺑﺪﻳﻦ ﰲ ﺣﺎﺷﻴﺘﻪ ﺁﺧﺮ ﻛﺘﺎﺏ ﺍﻟﺼﻴﺎﻡ * ﻳﻘﻮﻝ ﺍﻟﻔﻘﲑ ﻳﻮﺳﻒ ﺍﻟﻨﺒﻬﺎﱐ ﻋﻔﺎ ﺍﷲ‬
‫ﻋﻨﻪ ﻗﺪ ﺭﺍﺟﻌﺖ ﻫﻨﺎ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻋﺎﺑﺪﻳﻦ ﻭﻫﺬﻩ ﻋﺒﺎﺭﺗﻪ ﻗﺒﻞ ﺑﺎﺏ ﺍﻻﻋﺘﻜﺎﻑ ﺍﻣﺎ‬
‫ﻟﻮ ﻧﺬﺭ ﺯﻳﺘﺎ ﻻﻳﻘﺎﺩ ﻗﻨﺪﻳﻞ ﻓﻮﻕ ﺿﺮﻳﺢ ﺍﻟﺸﻴﺦ ﺍﻭ ﰲ ﺍﳌﻨﺎﺭﺓ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻧﺬﺭ‬
‫ﺍﻟﺰﻳﺖ ﻟﺴﻴﺪﻱ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻭﻳﻮﻗﺪ ﰲ ﺍﳌﻨﺎﺭﺓ ﺟﻬﺔ ﺍﳌﺸﺮﻕ ﻓﻬﻮ ﺑﺎﻃﻞ ﻭﺍﻗﺒﺢ ﻣﻨﻪ ﺍﻟﻨﺬﺭ‬
‫ﺑﻘﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﰲ ﺍﳌﻨﺎﻳﺮ ﻣﻊ ﺍﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻠﻌﺐ ﻭﺍﻳﻬﺎﺏ ﺛﻮﺍﺏ ﺫﻟﻚ ﺍﱃ ﺣﻀﺮﺓ‬
‫)‪ (١‬ﺻﺎﺣﺐ ﺳﲑ ﺍﳊﻠﱯ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺍﳊﻠﱯ ﺍﳊﻨﻔﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٠٤٤‬ﻫـ‪ ١٦٣٤] .‬ﻡ‪[.‬‬
‫)‪ (١‬ﺃﺑﻮﺯﺭﻋﺔ ﺃﲪﺪ ﺍﻟﻌﺮﺍﻗﻲ ﺍﻟﺮﺍﺯﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ٣٧٥‬ﻫـ‪ ٩٨٥] .‬ﻡ‪[.‬‬

‫ ‪- ١٣٩‬‬‫ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﺘﻬﺖ ﻋﺒﺎﺭﺗﻪ ﺭﲪﻪ ﺍﷲ * ﻭﻗﺎﻝ ﺍﻟﱪﻫﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳊﻠﱯ‬
‫ﺍﳊﻨﻔﻲ ﰲ ﺭﻭﺡ ﺍﻟﺴﲑ ﺑﻌﺪ ﻣﺎ ﻧﻘﻞ ﺍﺳﺘﺤﺴﺎﻥ ﻓﻌﻞ ﺍﳌﻮﻟﺪ ﻋﻦ ﲨﻠﺔ ﻣﻦ ﺍﻻﻋﻴﺎﻥ ﻣﺎ‬
‫ﻣﻠﺨﺼﻪ ﺍﻣﺎ ﺍﺫﺍ ﺣﺼﻞ ﺑﺴﺒﺐ ﺫﻟﻚ ﺷﻲﺀ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﻛﺎﺟﺘﻤﺎﻉ ﺍﻟﻨﺴﺎﺀ ﰲ ﻋﻤﻠﻬﻦ‬
‫ﺍﳌﻮﻟﺪ ﻣﻊ ﺭﻓﻊ ﺍﺻﻮﺍﻬﺗﻦ ﺑﺎﻟﻐﻨﺎﺀ ﻓﻬﻮ ﺣﺮﺍﻡ ﰲ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﻓﺎﻥ ﻧﻔﺲ ﺭﻓﻊ ﺻﻮﺕ‬
‫ﺍﻟﻨﺴﺎﺀ ﻋﻮﺭﺓ ﻓﻀﻼ ﻋﻦ ﺿﻢ ﺍﻟﻐﻨﺎﺀ ﺍﻟﻴﻪ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﰒ ﻗﺎﻝ ﻭﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﻥ ﻭﺍﳊﺎﺻﻞ ﺍﻥ‬
‫ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺑﺪﻋﺔ ﻟﻜﻨﻪ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﳏﺎﺳﻦ ﻭﺿﺪﻫﺎ ﻓﻤﻦ ﲢﺮﻯ ﺍﶈﺎﺳﻦ ﻭﺍﺟﺘﻨﺐ‬
‫ﺿﺪﻫﺎ ﻛﺎﻧﺖ ﺑﺪﻋﺘﻪ ﺣﺴﻨﺔ ﻭﻣﻦ ﻻ ﻓﻼ * ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺟﻮﺍﺏ ﺳﺆﺍﻝ‬
‫ﻭﻇﻬﺮ ﱄ ﲣﺮﳚﻪ ﻋﻠﻰ ﺍﺻﻞ ﺛﺎﺑﺖ ﻭﻫﻮ ﻣﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻓﻮﺟﺪ ﺍﻟﻴﻬﻮﺩ ﻳﺼﻮﻣﻮﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻓﺴﺄﳍﻢ ﻓﻘﺎﻟﻮﺍ ﻫﻮ ﻳﻮﻡ ﺍﻏﺮﻕ ﺍﷲ ﻓﻴﻪ‬
‫ﻓﺮﻋﻮﻥ ﻭﳒﻰ ﻣﻮﺳﻰ ﻭﳓﻦ ﻧﺼﻮﻣﻪ ﺷﻜﺮﺍ ﻗﺎﻝ ﻓﻴﺴﺘﻔﺎﺩ ﻣﻨﻪ ﻓﻌﻞ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺎ ﻣ ّﻦ ﺑﻪ‬
‫ﻱ ﻧﻌﻤﺔ ﺍﻋﻈﻢ ﻣﻦ ﺑﺮﻭﺯ ﻧﱯ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺸﻜﺮ ﳛﺼﻞ ﺑﺎﻧﻮﺍﻉ‬
‫ﺗﻌﺎﱃ ﰲ ﻳﻮﻡ ﻣﻌﲔ ﻭﺍ ّ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻛﺎﻟﺴﺠﻮﺩ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺘﻼﻭﺓ ﻭﺳﺒﻘﻪ ﺍﱃ ﺫﻟﻚ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺭﺟﺐ‬
‫ﺍﳊﻨﺒﻠﻲ ﺍﻧﺘﻬﻰ ﻭﺯﺍﺩ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ ﻗﻮﻟﻪ ﺇ ﹼﻥ ﺍﻟﻨﻌﻤﺔ ﲤﺖ ﺑﺈﺭﺳﺎﻝ‬
‫ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﶈﺼﻞ ﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ ﻓﺼﻴﺎﻡ ﻳﻮﻡ ﲡﺪﺩﺕ ﻓﻴﻪ ﺍﻟﻨﻌﻢ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺣﺴﻦ ﲨﻴﻞ ﻭﻫﻮ ﻣﻦ ﺑﺎﺏ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﻌﻢ ﰲ ﺍﻭﻗﺎﺕ ﲡﺪﺩﻫﺎ ﻟﻠﻨﺎﺱ ﺑﺎﻟﺸﻜﺮ ﻭﻧﻈﲑ‬
‫ﻫﺬﺍ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﺣﻴﺚ ﳒﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﻧﻮﺣﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ‬
‫ﺍﻟﻐﺮﻕ ﻭﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻗﻮﻣﻪ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﻭﺍﻏﺮﻗﻬﻢ ﰲ ﺍﻟﻴﻢ‬
‫ﻓﺼﺎﻣﻪ ﻧﻮﺡ ﻭﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺷﻜﺮﺍ ﷲ ﺗﻌﺎﱃ ﻭﺻﺎﻣﻪ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﺘﺎﺑﻌﺔ ﻻﻧﺒﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺎﻝ ﻟﻠﻴﻬﻮﺩ ﳓﻦ ﺍﺣﻖ ﲟﻮﺳﻰ ﻣﻨﻜﻢ ﻭﺍﻣﺮ ﺑﺼﻴﺎﻣﻪ ﺍﻧﺘﻬﻰ ﻭﻧﻘﻞ‬
‫ﺍﻟﱪﻫﺎﻥ ﺍﳊﻠﱯ ﰲ ﺭﻭﺡ ﺍﻟﺴﲑ ﻋﻦ ﺍﻻﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻗﻮﻟﻪ ﺍﻥ ﻗﺎﺻﺪﻱ ﺍﳋﲑ‬
‫ﻭﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﲟﻮﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﶈﺒﺔ ﻟﻪ ﻳﻜﻔﻴﻬﻢ ﺍﻥ ﳚﻤﻌﻮﺍ‬
‫ﺍﻫﻞ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻓﻴﻄﻌﻤﻮﻫﻢ ﻭﻳﺘﺼﺪﻗﻮﺍ ﻋﻠﻴﻬﻢ ﳏﺒﺔ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻥ ﺍﺭﺍﺩﻭﺍ ﻓﻮﻕ ﺫﻟﻚ ﺍﻣﺮﻭﺍ ﻣﻦ ﻳﻨﺸﺪ ﻣﻦ ﺍﳌﺪﺍﺋﺢ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻻﺷﻌﺎﺭ ﺍﳌﺘﻌﻠﻘﺔ‬

‫ ‪- ١٤٠‬‬‫ﺑﺎﳊﺚ ﻋﻠﻰ ﺍﻻﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ ﳑﺎ ﳛﺮﻙ ﺍﻟﻘﻠﻮﺏ ﺍﱃ ﻓﻌﻞ ﺍﳋﲑﺍﺕ ﻭﺍﻟﻜﻒ ﻋﻦ ﺍﻟﺒﺪﻉ‬
‫ﺍﳌﻨﻜﺮﺍﺕ ﺍﻱ ﻻﻥ ﻣﻦ ﺍﻗﻮﻯ ﺍﻻﺳﺒﺎﺏ ﺍﻟﺒﺎﻋﺜﺔ ﻋﻠﻰ ﳏﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲰﺎﻉ‬
‫ﺍﻻﺻﻮﺍﺕ ﺍﳊﺴﻨﺔ ﺍﳌﻄﺮﺑﺔ ﺑﺎﻧﺸﺎﺩ ﺍﳌﺪﺍﺋﺢ ﺍﻟﻨﺒﻮﻳﺔ ﺍﺫﺍ ﺻﺎﺩﻓﺖ ﳏﻼ ﻗﺎﺑﻼ ﻓﺎﻬﻧﺎ ﲢﺪﺙ‬
‫ﻟﻠﺴﺎﻣﻊ ﺷﻜﺮﺍ ﻭﳏﺒﺔ * ﰒ ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﻓﺎﻻﺟﺘﻤﺎﻉ ﻟﺴﻤﺎﻉ ﻗﺼﺔ ﻣﻮﻟﺪ‬
‫ﺻﺎﺣﺐ ﺍﳌﻌﺠﺰﺍﺕ ﻋﻠﻴﻪ ﺍﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻛﻤﻞ ﺍﻟﺘﺤﻴﺎﺕ ﻣﻦ ﺍﻋﻈﻢ ﺍﻟﻘﺮﺑﺎﺕ ﳌﺎ ﻳﺸﺘﻤﻞ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﱪﺍﺕ ﻭﺍﻟﺼﻼﺕ ﻭﻛﺜﺮﺓ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺍﻟﺘﺤﻴﺎﺕ ﺑﺴﺒﺐ ﺣﺒﻪ ﺍﳌﻮﺻﻞ ﺍﱃ‬
‫ﻗﺮﺑﻪ ﻭﻗﺪ ﺻﺮﺡ ﺍﻻﻋﻼﻡ ﺑﺎﻥ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻣﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻌﺎﻡ ﻭﺑﺸﺮﻯ ﻋﺎﺟﻠﺔ ﻟﻨﻴﻞ ﺍﻟﺒﻐﻴﺔ‬
‫ﻭﺍﳌﺮﺍﻡ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﺍﳊﻠﱯ ﰲ ﺳﲑﺗﻪ ﻭﻛﺬﺍ ﺍﳌﺆﻟﻒ ﻳﻌﲏ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﻭﺍﻟﻘﺴﻄﻼﱐ ﰲ ﺍﳌﻮﺍﻫﺐ * ﻭﺣﻜﻰ ﺑﻌﻀﻬﻢ ﺍﻧﻪ ﻭﻗﻊ ﰲ ﺧﻄﺐ ﻋﻈﻴﻢ‬
‫ﻓﺮﺯﻗﻪ ﺍﷲ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻫﻮﺍﻟﻪ ﲟﺠﺮﺩ ﺍﻥ ﺧﻄﺮ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﺑﺒﺎﻟﻪ * ﻓﻴﻨﺒﻐﻲ ﻟﻜﻞ‬
‫ﺻﺎﺩﻕ ﰲ ﺣﺒﻪ ﺍﻥ ﻳﺴﺘﺒﺸﺮ ﺑﺸﻬﺮ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻌﻘﺪ ﻓﻴﻪ ﳏﻔﻼ ﻟﻘﺮﺍﺀﺓ‬
‫ﻣﺎ ﺻﺢ ﰲ ﻣﻮﻟﺪﻩ ﻣﻦ ﺍﻵﺛﺎﺭ ﻓﻌﺴﻰ ﺍﻥ ﻳﺪﺧﻞ ﺑﺸﻔﺎﻋﺘﻪ ﻣﻊ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻻﺧﻴﺎﺭ ﻓﺎﻥ ﻣﻦ‬
‫ﺳﺮﺕ ﳏﺒﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺟﺴﺪﻩ ﻻ ﻳﺒﻠﻰ * ﻭﱂ ﲢﺼﻞ ﻣﺮﺗﺒﺔ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻻﻫﻠﻬﺎ ﺍ ﹼﻻ ﺑﻮﺍﺳﻄﺔ ﺣﺒﻬﻢ ﳉﻨﺎﺑﻪ ﺍﻷﻋﻠﻰ * ﻭﺍﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻔﻌﺎﺀ ﺍﻻﺑﺮﺍﺭ ﺍﻭﺭﺛﻬﻢ ﺣﺒﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺒﻮﻝ ﺷﻔﺎﻋﺘﻬﻢ ﰲ ﺍﻻﻏﻴﺎﺭ ﻓﻼ ﺍﻗﻞ ﺍﻥ ﻳﻮﺭﺙ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﺍﻟﺸﻔﺎﻋﺔ ﰲ‬
‫ﺻﺎﺣﺒﻪ ﻭﺍﻥ ﻧﺰﻟﺖ ﻣﺮﺗﺒﺔ ﳏﺒﺘﻪ ﻋﻦ ﳏﺒﺘﻬﻢ ﰲ ﺍﳌﻘﺪﺍﺭ ﻭﻣﺼﺪﺍﻗﻪ ﻗﻮﻝ ﺍﳊﺒﻴﺐ ﺍﳌﺨﺘﺎﺭ‬

‫)ﺍﳌﺮﺀ ﻣﻊ ﻣﻦ ﺍﺣﺐ( ﻓﺮﺣﻢ ﺍﷲ ﺍﻣﺮﺃ ﺍﲣﺬ ﻟﻴﺎﱄ ﺷﻬﺮ ﻣﻮﻟﺪﻩ ﺍﳌﺒﺎﺭﻙ ﺍﻋﻴﺎﺩﺍ ﻓﺎﻧﻪ ﺍﺫﺍ ﱂ‬
‫ﻳﻜﻦ ﻣﻦ ﺫﻟﻚ ﻓﺎﺋﺪﺓ ﺍ ﹼﻻ ﻛﺜﺮﺓ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻢ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻜﻔﻰ‬

‫ﻭﻓﻀﻠﻬﻤﺎ ﻻ ﳜﻔﻰ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻋﻠﻢ ﺑﺎﳌﺮﺍﻡ * ﻭ)ﺍﳕﺎ ﺍﻻﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ( ﻭﺍﻟﺴﻼﻡ *‬

‫ﺍﻧﺘﻬﻰ ﻣﺎ ﺫﻛﺮﻩ ﰲ ﻣﻘﺪﻣﺔ ﺷﺮﺣﻪ ﺍﳌﺬﻛﻮﺭ ﺑﺎﺧﺘﺼﺎﺭ‪.‬‬

‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ( ﻗﻮﻟﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺬﻛﻮﺭ ﺷﺮﺡ ﻣﻮﻟﺪ ﺍﺑﻦ‬

‫ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﻋﻨﺪ ﻗﻮﻟﻪ »ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺷﺮﻑ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﲟﻮﻟﺪ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ« ﺷﺮﻑ ﺍﻫﻞ ﺍﻻﳝﺎﻥ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻇﺎﻫﺮ ﺑﻼ ﻧﺰﺍﻉ ﻭﺍﻣﺎ‬

‫ ‪- ١٤١‬‬‫ﺷﺮﻑ ﺍﻫﻞ ﺍﻟﻜﻔﺮ ﻓﺒﺎﻻﳚﺎﺩ ﻭﻛﺬﺍ ﺍﳉﻤﺎﺩﺍﺕ ﻭﺍﺫﺍ ﱂ ﻳﻜﻦ ﺍ ﹼﻻ ﲟﻨﻊ ﻋﺬﺍﺏ ﺍﻻﺳﺘﺌﺼﺎﻝ‬
‫ﻟﻜﻔﻰ ﻭﺑﺎﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺮﺳﻞ ﺭﲪﺔ ﺍﻟﻴﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭﻣَﺂ ﹶﺍ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻙ ِﺍ ﱠﻻ‬
‫ﲔ * ﺍﻻﻧﺒﻴﺎﺀ‪ (١٠٧ :‬ﺃﻱ ﻛﻠﻬﻢ ﺍﲨﻌﲔ * ﻗﺎﻝ ﺍﻟﻔﺎﺿﻞ ﺍﻟﻌﺎﺭﻑ ﺍﲰﺎﻋﻞ‬
‫َﺭ ْﺣ َﻤ ﹰﺔ ِﻟ ﹾﻠﻌَﺎﹶﻟ ِﻤ َ‬
‫ﺣﻘﻲ]‪ [١‬ﰲ ﺗﻔﺴﲑﻩ ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ﻓﺎﻥ ﻣﺎ ﺑﻌﺚ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺒﺐ ﻟﺴﻌﺎﺩﺓ‬
‫ﺍﻟﺪﺍﺭﻳﻦ ﻭﻣﻨﺸﺄ ﻻﻧﺘﻈﺎﻡ ﻣﺼﺎﳊﻬﻢ ﰲ ﺍﻟﻨﺸﺄﺗﲔ ﻭﻣﻦ ﺍﻋﺮﺽ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﺍﺳﺘﻜﱪ ﻓﺎﳕﺎ ﻭﻗﻊ ﰲ ﺍﶈﻨﺔ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻪ ﻓﻼ ﻳﺮﺣﻢ * ﻓﺈﻥ ﻗﻠﺖ ﻭﻛﻴﻒ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﻗﺪ ﺑﻌﺚ ﺑﺎﻟﺴﻴﻒ ﻭﺍﺳﺘﺒﺎﺣﺔ ﺍﻻﻣﻮﺍﻝ ﻗﻠﺖ ﺍﳕﺎ ﺫﻟﻚ ﳌﻦ ﺍﺩﺑﺮ‬
‫ﻭﺍﺳﺘﻜﱪ ﻭﱂ ﻳﻨﻔﻊ ﻓﻴﻪ ﻭﻋﻆ ﻭﻻ ﺍﺭﺷﺎﺩ * ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺟﺎﺀ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺭﲪﺔ ﻟﻠﻜﻔﺎﺭ ﺍﻳﻀﺎ ﻣﻦ ﺣﻴﺚ ﺍﻥ ﻋﻘﻮﺑﺘﻬﻢ ﺍﺧﺮﺕ ﺑﺴﺒﺒﻪ ﻭﺍﻣﻨﻮﺍ ﺑﻪ ﻣﻦ ﻋﺬﺍﺏ‬
‫ﺍﻻﺳﺘﺌﺼﺎﻝ ﻭﺍﳋﺴﻒ ﻭﺍﳌﺴﺦ * ﻭﺍﻋﻠﻢ ﺍﻳﻬﺎ ﺍﻟﻔﻬﻴﻢ ﺍﻥ ﺍﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻧﻮﺭ ﻧﺒﻴﻚ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰒ ﺧﻠﻖ ﲨﻴﻊ ﺍﳋﻼﺋﻖ ﻣﻦ ﺍﻟﻌﺮﺵ ﺍﱃ ﺍﻟﺜﺮﻯ ﻣﻦ ﺑﻌﺾ ﻧﻮﺭﻩ ﻓﺎﺭﺳﺎﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﱃ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺸﻬﻮﺩ ﺭﲪﺔ ﻟﻜﻞ ﻣﻮﺟﻮﺩ ﻭﻫﻮ ﺳﺒﺐ ﻭﺟﻮﺩ ﻛﻞ‬
‫ﻣﻮﺟﻮﺩ ﻭﺭﲪﺔ ﺍﷲ ﻋﻠﻰ ﲨﻴﻊ ﺍﳋﻼﺋﻖ ﻓﻬﻮ ﺭﲪﺔ ﻛﺎﻓﻴﺔ ﻭﻧﻌﻤﺔ ﻭﺍﻓﻴﺔ ﻭﻣﻨﻪ ﺍﻧﺒﺠﺴﺖ‬
‫ﻋﻴﻮﻥ ﺍﻻﺭﻭﺍﺡ ﰒ ﺑﺪﺍ ﻣﺎ ﺑﺪﺍ ﰲ ﻋﺎﱂ ﺍﻻﺟﺴﺎﺩ ﻭﺍﻻﺷﺒﺎﺡ ﻭﻟﻮﻻﻩ ﱂ ﲣﻠﻖ ﺍﻻﻓﻼﻙ ﻭﻻ‬
‫ﺍﻻﻣﻼﻙ ﻭﻣﻦ ﻛﺎﻥ ﻬﺑﺬﻩ ﺍﳌﺜﺎﺑﺔ ﻻ ﺷﻚ ﺍﻧﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﺍﻥ ﺍﻟﻌﺎﱂ ﺑﺎﺳﺮﻩ ﺗﺸﺮﻑ ﺑﻪ‬
‫ﻟﻜﻦ ﻣﻨﻬﻢ ﻣﻦ ﺑﻘﻲ ﺑﺸﺮﻓﻪ ﺑﺎﻻﻧﻘﻴﺎﺩ ﻭﺍﻻﳝﺎﻥ ﻭﻣﻨﻬﻢ ﻣﻦ ﺭﺩﻩ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﻄﻐﻴﺎﻥ ﻗﺎﻝ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ )ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ( ﺍﳊﺪﻳﺚ ﻭﻛﻴﻒ ﻻ ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ )ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻭﻻ ﻓﺨﺮ(‪.‬‬
‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ( ﻗﻮﻟﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺬﻛﻮﺭ ﺷﺮﺡ ﻣﻮﻟﺪ ﺍﺑﻦ‬

‫ﺣﺠﺮ ﻋﻨﺪ ﻗﻮﻝ ﺍﳌﺼﻨﻒ »ﻛﻤﻞ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻌﻮﺩ ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‬
‫ﻭﲨﻴﻊ ﺍﳌﻼﺋﻜﺔ ﻻ ﺳﻴﻤﺎ ﺍﻟﻜﺮﻭﺑﻴﲔ ﻭﺍﳌﻘﺮﺑﲔ« )ﺗﻨﺒﻴﻪ( ﻳﻔﻬﻢ ﺻﺮﻳﺢ ﻛﻼﻡ ﺍﳌﺆﻟﻒ ﺭﲪﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺍﻥ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﻭﺍﻓﻀﻠﻬﻢ ﻋﻠﻰ ﻭﺟﻪ‬
‫)‪ (١‬ﺍﲰﺎﻋﻴﻞ ﺣﻘﻲ ﺍﳉﻠﻮﰐ ﺗﻮﰲ ﺳﻨﺔ ‪ ١١٣٧‬ﻫـ‪ ١٧٢٥] .‬ﻡ‪ [.‬ﰲ ﺑﺮﻭﺻﻪ‬

‫ ‪- ١٤٢‬‬‫ﺍﻟﻌﻤﻮﻡ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻌﻠﻮﻳﺔ ﻭﺍﻟﺴﻔﻠﻴﺔ ﻣﻦ ﺍﻟﺒﺸﺮ ﻭﺍﳉﻦ ﻭﺍﳌﻠﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﰲ ﺳﺎﺋﺮ‬
‫ﺧﻼﻝ ﺍﳋﲑ ﻭﻧﻌﻮﺕ ﺍﻟﻜﻤﺎﻝ ﻛﻤﺎ ﺍﲨﻊ ﻋﻠﻰ ﺫﻟﻚ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﰒ ﺑﻌﺪﻩ ﰲ ﺍﻟﻔﻀﻞ‬
‫ﺍﻻﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰒ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﺎ ﺣﻘﻘﻪ ﺍﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﺑﻘﻮﳍﻢ ﺧﻮﺍﺹ ﺍﻟﺒﺸﺮ ﻭﻫﻢ ﺍﻻﻧﺒﻴﺎﺀ ﺍﻓﻀﻞ ﻣﻦ ﺧﻮﺍﺹ ﺍﳌﻼﺋﻜﺔ ﻭﻫﻢ ﺍﻟﺮﺳﻞ ﻣﻨﻬﻢ‬
‫ﻭﺧﻮﺍﺹ ﺍﳌﻼﺋﻜﺔ ﺍﻓﻀﻞ ﻣﻦ ﻋﻮﺍﻡ ﺍﻟﺒﺸﺮ ﻭﻋﻮﺍﻡ ﺍﻟﺒﺸﺮ ﻭﻫﻢ ﺍﻻﺗﻘﺎﻳﺎﺀ ﺍﻓﻀﻞ ﻣﻦ ﻋﻮﺍﻡ‬
‫ﺍﳌﻼﺋﻜﺔ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﳏﻠﻪ‪.‬‬
‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ( ﻗﻮﻟﻪ ﰲ ﺷﺮﺣﻪ ﺍﳌﺬﻛﻮﺭ ﻋﻨﺪ ﻗﻮﻝ ﺍﺑﻦ‬

‫ﺣﺠﺮ »ﻭﲨﻊ ﻓﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺎﺋﺮ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ * ﻭﺟﻌﻠﻪ‬
‫ﺍﻣﺎﻡ ﺍﻟﻜﻞ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻬﻢ ﻭﺍﳌﻤﺪ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ« ﻓﻬﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻟﻜﺎﻣﻞ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﻣﻞ ﺍﻻﻭﺻﺎﻑ ﺑﺘﻜﻤﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻣﺘﺼﻒ ﺑﻜﻞ ﻛﻤﺎﻝ ﻣﺘﺤﻞ ﲜﻤﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﻭﳏﺎﺳﻦ ﺍﳋﻼﻝ ﻣﻦ ﻋﻠﻮﻡ ﻭﺍﻋﻤﺎﻝ *‬
‫ﻭﺍﺧﻼﻕ ﻭﺍﺣﻮﺍﻝ * ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻌﺪﻥ ﺍﻟﻜﻤﺎﻝ * ﻭﻋﻨﺼﺮ ﺍﻟﻔﻀﻞ‬
‫ﻭﺍﻻﻓﻀﺎﻝ * ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻮﺭﺩ ﺍﳊﻘﺎﺋﻖ ﺍﻷﺯﻟﻴﺔ ﻭﻣﺼﺪﺭﻫﺎ ﲟﻌﲎ ﺍﻥ ﺫﺍﺗﻪ‬
‫ﺍﻟﺸﺮﻳﻔﺔ ﳏﻞ ﻟﻮﺭﻭﺩ ﺍﳊﻘﺎﺋﻖ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳊﻖ ﻭﳏﻞ ﻟﺼﺪﻭﺭﻫﺎ ﻋﻨﻬﺎ ﺍﱃ ﺍﳋﻠﻖ ﻭﺟﺎﻣﻊ‬
‫ﺟﻮﺍﻣﻊ ﻣﻔﺮﺩﺍﻬﺗﺎ ﻭﻣﻨﱪﻫﺎ ﻭﺧﻄﻴﺒﻬﺎ ﻭﺳﻴﺪ ﺳﺎﺩﺍﻬﺗﺎ ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻴﺖ ﺍﷲ‬
‫ﺍﳌﻌﻤﻮﺭ ﲟﺎ ﺍﻭﺭﺩﻩ ﻋﻠﻴﻪ ﻓﻮﻋﺎﻩ ﳑﺎ ﻻ ﻳﻄﻴﻘﻪ ﻏﲑﻩ ﻭﱂ ﻳﱰﻟﻪ ﻋﻠﻰ ﺍﺣﺪ ﻗﺒﻠﻪ * ﻭﺍﺫﺍ ﻓﻬﻤﺖ‬
‫ﻫﺬﺍ ﻋﻠﻤﺖ ﺍﻥ ﻗﻮﻝ ﺣﺠﺔ ﺍﻻﺳﻼﻡ ﺍﻟﻐﺰﺍﱄ]‪ [١‬ﻗﺪﺱ ﺍﷲ ﺳﺮﻩ ﻟﻴﺲ ﰲ ﺍﻻﻣﻜﺎﻥ ﺍﺑﺪﻉ‬
‫ﳑﺎ ﻛﺎﻥ ﻛﻼﻡ ﰲ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻟﺘﺤﻘﻴﻖ ﻋﻨﺪ ﺍﻫﻞ ﺍﻟﺘﺪﻗﻴﻖ ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻟﻜﺎﻥ ﺍﻓﻀﻞ ﻣﻦ‬
‫ﺧﲑ ﺧﻠﻖ ﺍﷲ ﻭﻻ ﺳﺒﻴﻞ ﺍﱃ ﺫﻟﻚ ﺍﺫ ﻻ ﻳﺘﺼﻮﺭ ﳐﻠﻮﻕ ﺍﺑﺪﻉ ﻣﻦ ﺍﳌﻈﻬﺮ ﺍﻟﺘﺎﻡ ﺍﻟﻌﻠﻲ‬
‫ﺍﻻﻋﻠﻰ ﺍﳉﺎﻣﻊ ﻟﻠﻜﻤﺎﻝ ﺍﻻﺳﲎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻮﺍﺭﺙ ﻟﻠﺤﻀﺮﺓ ﺍﻻﳍﺔ ﻭﺍﳌﺴﺘﻤﺪ‬
‫ﻣﻨﻬﺎ ﺑﻼ ﻭﺍﺳﻄﺔ ﺩﻭﻥ ﻏﲑﻩ ﻓﻼ ﻳﺴﺘﻤﺪ ﻣﻨﻬﺎ ﺍ ﹼﻻ ﺑﻮﺍﺳﻄﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻼ‬
‫ﻳﺼﻞ ﻣﻨﻬﺎ ﻟﻜﺎﻣﻞ ﺷﻲﺀ ﺍ ﹼﻻ ﻭﻫﻮ ﻣﻦ ﺑﻌﺾ ﻣﺪﺩﻩ ﻭﻋﻠﻰ ﻳﺪﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ *‬
‫)‪ (١‬ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻐﺰﺍﱄ ﺗﻮﰲ ﺳﻨﺔ ‪ ٥٠٥‬ﻫـ‪ ١١١١] .‬ﻡ‪ [.‬ﰲ ﻃﻮﺱ‬

‫ ‪- ١٤٣‬‬‫ﻭﷲ ﺩﺭ ﺳﻴﺪﻱ ﳏﻤﺪ ﻭﻓﺎ]‪ [١‬ﺣﻴﺚ ﺧﺎﻃﺐ ﺫﺍﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻻﻗﺪﺳﻴﻪ *‬
‫ﺑﺎﳌﻨﺢ ﺍﻻﻧﻔﺴﻴﺔ * ﻣﻦ ﺍﳌﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﻪ * ﺑﺸﻌﺮ ﺟﺰﻳﻞ * ﻣﻦ ﺍﻟﺒﺤﺮ ﺍﻟﻄﻮﻳﻞ * ﻭﻫﻮ ﻗﻮﻟﻪ‬
‫ﳜﺎﻃﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻓﺎﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﺍﻋﻈﻢ ﻛﺎﺋﻦ * ﻭﺍﻧﺖ ﻟﻜﻞ ﺍﳋﻠﻖ ﺑﺎﳊﻖ ﻣﺮﺳﻞ‬
‫ﻋﻠﻴﻚ ﻣﺪﺍﺭ ﺍﳋﻠﻖ ﺍﺫ ﺍﻧﺖ ﻗﻄﺒﻪ * ﻭﺍﻧﺖ ﻣﻨﺎﺭ ﺍﳊﻖ ﺗﻌﻠﻮ ﻭﺗﻌﺪﻝ‬
‫ﻓﺆﺍﺩﻙ ﺑﻴﺖ ﺍﷲ ﺩﺍﺭ ﻋﻠﻮﻣﻪ * ﻭﺑﺎﺏ ﻋﻠﻴﻪ ﻣﻨﻪ ﻟﻠﺤﻖ ﻳﺪﺧﻞ‬
‫ﻳﻨﺎﺑﻴﻊ ﻋﻠﻢ ﺍﷲ ﻣﻨﻪ ﺗﻔﺠﺮﺕ * ﻓﻔﻲ ﻛﻞ ﺣ ّﻲ ﻣﻨﻪ ﷲ ﻣﻨﻬﻞ‬
‫ﻣﻨﺤﺖ ﺑﻔﻴﺾ ﺍﻟﻔﻀﻞ ﻛﻞ ﻣﻔﻀّﻞ * ﻓﻜﻞ ﻟﻪ ﻓﻀﻞ ﺑﻪ ﻣﻨﻚ ﻳﻔﻀﻞ‬
‫ﻧﻈﻤﺖ ﻧﺜﺎﺭ ﺍﻻﻧﺒﻴﺎﺀ ﻓﺘﺎﺟﻬﻢ * ﻟﺪﻳﻚ ﺑﺎﻧﻮﺍﻉ ﺍﻟﻜﻤﺎﻝ ﻣﻜﻠﻞ‬
‫ﻓﻴﺎ ﻣﺪﺓ ﺍﻷﻣﺪﺍﺩ ﻧﻘﻄﺔ ﺧﻄﻪ * ﻭﻳﺎ ﺫﺭﻭﺓ ﺍﻻﻃﻼﻕ ﺍﺫ ﻳﺘﺴﻠﺴﻞ‬
‫ﳏﺎﻝ ﳛﻮﻝ ﺍﻟﻘﻠﺐ ﻋﻨﻚ ﻭﺍﻧﲏ * ﻭﺣﻘﻚ ﻻ ﺍﺳﻠﻮ ﻭﻻ ﺍﲢﻮّﻝ‬
‫ﻋﻠﻴﻚ ﺻﻼﺓ ﺍﷲ ﻣﻨﻪ ﺗﻮﺍﺻﻠﺖ * ﺻﻼﺓ ﺍﺗﺼﺎﻝ ﻋﻨﻚ ﻻ ﺗﺘﻨﺼﻞ‬
‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻗﻮﻟﻪ ﻋﻨﺪ ﻗﻮﻝ ﺍﺑﻦ ﺣﺠﺮ‬

‫)ﻓﺤﻴﻨﺌﺬ ﻭﻟﺪﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( )ﺗﻨﺒﻴﻪ( ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺎﻧﻪ ﺍﺫﺍ ﺳﺎﻕ ﺍﻟﻮﻋﺎﻅ‬
‫ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺫﻛﺮﻭﺍ ﻭﺿﻊ ﺍﻣﻪ ﻟﻪ ﻗﺎﻡ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺫﻟﻚ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﺑﺪﻋﺔ ﺣﺴﻨﺔ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﺘﻌﻈﻴﻢ‬
‫ﺑﻞ ﻣﺴﺘﺤﺒﺔ ﳌﻦ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﳊﺐ ﻭﺍﻻﺟﻼﻝ ﳍﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﺍﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﰎ‬
‫ﺍﻟﺘﺴﻠﻴﻢ * ﻭﻗﺪ ﻭﺟﺪ ﺍﻟﻘﻴﺎﻡ ﻋﻨﺪ ﺫﻛﺮ ﺍﲰﻪ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﻋﺎﱂ ﺍﻻﻣﺔ ﻭﻣﻘﺘﺪﻯ ﺍﻻﺋﻤﺔ ﺩﻳﻨﺎ‬
‫ﻭﻭﺭﻋﺎ ﺍﻻﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺴﺒﻜﻲ ﻭﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﻣﺸﺎﻳﺦ ﺍﻻﺳﻼﻡ ﰲ ﻋﺼﺮﻩ * ﻗﺎﻝ‬
‫ﺍﻟﺸﺎﻣﻲ ﻭﺍﻟﺪﺍﻭﺩﻱ ﻗﺪ ﺍﺗﻔﻖ ﺍﻥ ﻣﻨﺸﺪﺍ ﺍﻧﺸﺪ ﻗﺼﻴﺪﺓ ﺫﻱ ﺍﶈﺒﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺣﺴﺎﻥ ﺯﻣﺎﻧﻪ‬
‫ﺍﰊ ﺯﻛﺮﻳﺎ ﳛﲕ ﺍﻟﺼﺮﺻﺮﻱ ﺍﻟﱵ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﰲ ﻣﺪﺡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻢ‪:‬‬
‫ﻗﻠﻴﻞ ﳌﺪﺡ ﺍﳌﺼﻄﻔﻰ ﺍﳋﻂ ﺑﺎﻟﺬﻫﺐ * ﻋﻠﻰ ﻓﻀﺔ ﻣﻦ ﺧﻂ ﺍﺣﺴﻦ ﻣﻦ ﻛﺘﺐ‬
‫)‪ (٢‬ﺍﺑﻮ ﺍﻟﻮﻓﺎ ﳏﻤﺪ ﺗﺎﺝ ﺍﻟﻌﺎﺭﻓﲔ ﺗﻮﰲ ﺳﻨﺔ ‪ ٥٠١‬ﻫـ‪ ١١٠٨] .‬ﻡ‪ [.‬ﰲ ﺍﻟﻌﺮﺍﻕ‬

‫ ‪- ١٤٤‬‬‫ﻭﺇﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻋﻪ * ﻗﻴﺎﻣﺎ ﺻﻔﻮﻓﺎ ﺍﻭ ﺟﺜﻴﺎ ﻋﻠﻰ ﺍﻟﺮﻛﺐ‬
‫ﺍﻣﺎ ﺍﷲ ﺗﻌﻈﻴﻤﺎ ﻟﻪ ﻛﺘﺐ ﺍﲰﻪ * ﻋﻠﻰ ﻋﺮﺷﻪ ﻳﺎ ﺭﺗﺒﺔ ﲰﺖ ﺍﻟﺮﺗﺐ‬
‫ﻭﻛﺎﻥ ﺫﻟﻚ ﻭﻗﺖ ﺧﺘﻢ ﺩﺭﺳﻪ ﻭﺍﻟﻘﻀﺎﺓ ﻭﺍﻻﻋﻴﺎﻥ ﺑﲔ ﻳﺪﻳﻪ ﻓﻠﻤﺎ ﻭﺻﻞ ﺍﳌﻨﺸﺪ ﺍﱃ‬
‫ﻗﻮﻟﻪ ﻭﺇﻥ ﺗﻨﻬﺾ ﺍﻻﺷﺮﺍﻑ ﻋﻨﺪ ﲰﺎﻋﻪ ﺍﱃ ﺁﺧﺮ ﺍﻟﺒﻴﺖ ﻬﻧﺾ ﺍﻟﺸﻴﺦ ﻟﻠﺤﺎﻝ ﻗﺎﺋﻤﺎ ﻋﻠﻰ‬
‫ﻗﺪﻣﻴﻪ ﺍﻣﺘﺜﺎﻻ ﳌﺎ ﺫﻛﺮﻩ ﺍﻟﺼﺮﺻﺮﻱ ﻭﻗﺎﻡ ﲨﻴﻊ ﻣﻦ ﺑﺎﺠﻤﻟﻠﺲ ﻭﺣﺼﻞ ﻟﻠﻨﺎﺱ ﺳﺎﻋﺔ ﻃﻴﺒﺔ‬
‫ﻭﺍﻧﺲ ﻛﺒﲑ ﺑﺬﻟﻚ ﺫﻛﺮ ﺫﻟﻚ ﻭﻟﺪﻩ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺍﺑﻮ ﻧﺼﺮ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﰲ ﺗﺮﲨﺘﻪ ﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﺍﻧﺘﻬﻰ * ﻗﺎﻝ ﰲ ﺍﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ ﺑﻌﺪ ﺫﻛﺮ ﺫﻟﻚ ﻭﻳﻜﻔﻲ ﻣﺜﻞ ﺫﻟﻚ ﰲ‬
‫ﺍﻻﻗﺘﺪﺍﺀ * ﺍﻗﻮﻝ ﻭﱂ ﺗﺰﻝ ﻋﻠﻴﻪ ﺍﳌﻮﺍﻇﺒﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻼﻡ ﻭﺍﳌﺸﺎﻳﺦ ﺍﻟﻜﺮﺍﻡ * ﺑﻘﺼﺪ‬
‫ﺗﻌﻈﻴﻢ ﻣﻦ ﻟﻼﻧﺒﻴﺎﺀ ﺧﺘﺎﻡ * ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ ﺍﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﰎ ﺍﻟﺴﻼﻡ‪.‬‬
‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻗﻮﻟﻪ ﻋﻨﺪ ﻗﻮﻝ ﺍﺑﻦ ﺣﺠﺮ‬

‫)ﻭﺇﻧﻪ ﳌﺎ ﻓﺼﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻣﻪ ﺧﺮﺝ ﻣﻨﻬﺎ ﻧﻮﺭ ﺍﺿﺎﺀ ﻣﺎ ﺑﲔ ﺍﳌﺸﺮﻕ‬
‫ﻭﺍﳌﻐﺮﺏ ﻻ ﺳﻴﻤﺎ ﺍﻟﺸﺎﻡ ﻭﻗﺼﻮﺭﻫﺎ( ﻭﺗﻘﺪﻡ ﺍﻬﻧﺎ ﺭﺃﺕ ﺣﲔ ﲪﻠﺖ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﻧﻪ ﺧﺮﺝ ﻣﻨﻬﺎ ﻧﻮﺭ ﺭﺃﺕ ﺑﻪ ﻗﺼﻮﺭ ﺑﺼﺮﻯ ﻣﻦ ﺍﺭﺽ ﺍﻟﺸﺎﻡ ﻭﺗﻘﺪﻡ ﺍﻧﻪ ﻻ ﻣﺎﻧﻊ‬
‫ﻣﻦ ﻭﻗﻮﻋﻪ ﰲ ﺍﻟﻮﻗﺘﲔ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺒﺸﺎﺭﺓ ﺑﻈﻬﻮﺭﻩ ﻭﻇﻬﻮﺭ ﺩﻳﻨﻪ * ﺍﺧﺮﺝ ﺍﲪﺪ ﻭﺍﻟﺒﺰﺍﺭ‬
‫ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﳊﺎﻛﻢ ﻋﻦ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ﺍﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺇﱐ‬
‫ﻋﺒﺪ ﺍﷲ ﻭﺇﻥ ﺁﺩﻡ ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ ﻭﺳﺄﺧﱪﻛﻢ ﻋﻦ ﺫﻟﻚ ﺍﱐ ﺩﻋﻮﺓ ﺍﰊ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺑﺸﺎﺭﺓ‬
‫ﻋﻴﺴﻰ ﻭﺭﺅﻳﺎ ﺍﻣﻲ ﺍﻟﱵ ﺭﺃﺕ ﻭﻛﺬﻟﻚ ﺍﻣﻬﺎﺕ ﺍﻟﻨﺒﻴﲔ ﻳﺮﻳﻦ ﺍﻱ ﻳﺮﻳﻦ ﺍﻟﺬﻱ ﺭﺃﺕ ﺍﻣﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻮ ﻣﻦ ﺧﺼﺎﺋﺼﻪ ﻋﻠﻰ ﺍﻻﻣﻢ ﻻ ﻋﻠﻰ ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺍﺩ ﻳﺮﻳﻦ ﻣﻄﻠﻖ‬
‫ﺍﻟﻨﻮﺭ ﻻ ﺍﻟﺬﻱ ﺗﻀﺊ ﻣﻨﻪ ﻗﺼﻮﺭ ﺍﻟﺸﺎﻡ * ﰒ ﺫﻛﺮ ﻣﺎ ﺭﺃﺗﻪ ﺍﻣﻪ ﺑﻘﻮﻟﻪ ﻭﺇﻥ ﺍﻡ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺃﺕ ﺣﲔ ﻭﺿﻌﺘﻪ ﻧﻮﺭﺍ ﺍﺿﺎﺀﺕ ﻟﻪ ﻗﺼﻮﺭ ﺍﻟﺸﺎﻡ * ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ * ﻭﺍﺧﺮﺝ ﺍﺑﻮ ﻧﻌﻴﻢ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ﻋﻦ ﺍﻡ ﺳﻠﻤﺔ‬
‫ﻋﻦ ﺁﻣﻨﺔ ﻭﺍﻟﺪﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﱵ ﻟﻘﺪ ﺭﺃﻳﺖ ﺍﻱ ﺭﺅﻳﺔ ﻋﲔ ﺑﺼﺮﻳﺔ ﻳﻘﻈﺔ‬
‫ﻟﻴﻠﺔ ﻭﺿﻌﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﻮﺭﺍ ﺍﺿﺎﺀﺕ ﻟﻪ ﻗﺼﻮﺭ ﺍﻟﺸﺎﻡ ﺣﱴ ﺭﺃﻳﺘﻬﺎ * ﻭﺭﻭﻯ‬

‫ ‪- ١٤٥‬‬‫ﺍﺑﻦ ﺳﻌﺪ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺭﺃﺕ ﺃﻣﻲ ﺣﲔ ﻭﺿﻌﺘﲏ ﺍﻧﻪ ﺳﻄﻊ ﻣﻨﻬﺎ ﻧﻮﺭ‬
‫ﺍﺿﺎﺀﺕ ﻣﻨﻪ ﻗﺼﻮﺭ ﺑﺼﺮﻯ * ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻬﻧﺎ ﻗﺎﻟﱵ ﳌﺎ ﻭﺿﻌﺘﻪ ﺧﺮﺝ ﻣﻌﻪ ﻧﻮﺭ ﺍﺿﺎﺀ ﻟﻪ ﻣﺎ‬
‫ﺑﲔ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻓﺎﺿﺎﺀﺕ ﻟﻪ ﻗﺼﻮﺭ ﺍﻟﺸﺎﻡ ﻭﺍﺳﻮﺍﻗﻬﺎ ﺣﱴ ﺭﺃﻳﺖ ﺍﻋﻨﺎﻕ ﺍﻻﺑﻞ‬
‫ﺑﺒﺼﺮﻯ * ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺿﺎﺀ ﻟﻪ ﻣﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻻﺭﺽ * ﻭﻗﻮﻟﻪ ﻗﺼﻮﺭ ﺍﻟﺸﺎﻡ ﻇﺎﻫﺮ ﰲ‬
‫ﺍﻥ ﺍﳌﺮﺍﺩ ﲨﻴﻊ ﺍﻻﻗﻠﻴﻢ ﻻ ﺧﺼﻮﺹ ﺑﺼﺮﻯ ﻭﻟﻌﻞ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺑﺼﺮﻯ ﰲ ﺑﻌﺾ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﻟﻜﻮﻥ ﺍﻟﻨﻮﺭ ﻛﺎﻥ ﳍﺎ ﺍﰎ ﻭﻣﻦ ﰒ ﻗﺎﻟﱵ ﺣﱴ ﺭﺃﻳﺖ ﺍﻋﻨﺎﻕ ﺍﻻﺑﻞ ﺑﺒﺼﺮﻯ ﺍﻭ‬
‫ﺭﺃﺕ ﻣﺮﺓ ﻭﺻﻮﻝ ﺍﻟﻨﻮﺭ ﺍﱃ ﺑﺼﺮﻯ ﺧﺎﺻﺔ ﻭﻣﺮﺓ ﺟﺎﻭﺯﻫﺎ ﻭﺑﺼﺮﻯ ﺑﻠﺪﺓ ﻣﻌﺮﻭﻓﺔ ﺑﻄﺮﻳﻖ‬
‫ﺍﻟﺸﺎﻡ ﻣﻦ ﺍﻋﻤﺎﻝ ﺩﻣﺸﻖ ﻭﺍﳊﺎﺻﻞ ﺍﻥ ﺭﺅﻳﺔ ﺍﻟﻨﻮﺭ ﺗﻜﺮﺭﺕ ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﻟﻮﺿﻊ‬
‫ﻓﻤﻨﺎﻣﺎ ﻭﻣﺎ ﻛﺎﻥ ﺣﲔ ﺍﻟﻮﺿﻊ ﻓﻴﻘﻈﺔ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻋﻠﻢ * ﻭﰲ ﺍﳌﻮﺍﻫﺐ ﻋﻦ ﺍﻟﻠﻄﺎﺋﻒ‬
‫ﻟﻠﺤﺎﻓﻆ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﺧﺮﻭﺝ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻱ ﺍﳊﺴﻲ ﺍﳌﺪﺭﻙ ﺑﺎﻟﺒﺼﺮ‬
‫ﻋﻨﺪ ﻭﺿﻌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺷﺎﺭﺓ ﺍﱃ ﻣﺎ ﳚﺊ ﺑﻪ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻱ ﺍﻻﺣﻜﺎﻡ ﻭﺍﳌﻌﺎﺭﻑ‬
‫ﺍﻟﱵ ﺍﻫﺘﺪﻯ ﻬﺑﺎ ﺍﻫﻞ ﺍﻻﺭﺽ ﻭﺯﺍﻝ ﻬﺑﺎ ﻇﻠﻤﺔ ﺍﻟﺸﺮﻙ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﹶﻗ ْﺪ ﺟَﺂ َﺀ ﹸﻛ ْﻢ ِﻣ َﻦ‬
‫ﷲ ﻧُﻮﺭٌ * ﺍﳌﺎﺋﺪﺓ‪ (١٥ :‬ﺍﻱ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﺍِ‬

‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻗﻮﻟﻪ ﻋﻨﺪ ﻗﻮﻝ ﺍﺑﻦ ﺣﺠﺮ‬
‫)ﻓﻠﺬﻟﻚ ﲰﺎﻩ ﳏﻤﺪﺍ( ﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﻟﺘﺴﻤﻴﺔ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ﺍﻟﺸﺮﻳﻒ ﺍﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ‬
‫ﻭﺍﺧﺒﺎﺭ ﺷﻬﲑﺓ ﻣﻨﻬﺎ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻋﺰﰐ ﻭﺟﻼﱄ ﻻ‬
‫ﺍﻋﺬﺏ ﺍﺣﺪﺍ ﺗﺴﻤﻰ ﺑﺎﲰﻚ ﰲ ﺍﻟﻨﺎﺭ( ﺍﻱ ﺑﺎﲰﻚ ﺍﳌﺸﻬﻮﺭ ﺍﲪﺪ ﻭﳏﻤﺪ * ﻭﻣﻨﻬﺎ )ﻣﺎ ﻣﻦ‬
‫ﻣﺎﺋﺪﺓ ﻭﺿﻌﺖ ﻭﻋﻠﻴﻬﺎ ﺍﺳﻢ ﳏﻤﺪ ﺍﻭ ﺃﲪﺪ ﺍ ﹼﻻ ﲤﺖ( * ﻭﰲ ﺭﻭﺍﻳﺔ )ﻓﻴﻬﺎ ﺍﲰﻲ ﺍ ﹼﻻ ﻗﺪﺱ ﺍﷲ‬
‫ﺫﻟﻚ ﺍﳌﱰﻝ ﻛﻞ ﻳﻮﻡ ﻣﺮﺗﲔ( * ﻭﻣﻨﻬﺎ ﻗﺎﻝ )ﻳﻮﻗﻒ ﻋﺒﺪﺍﻥ ﺍﺳﻢ ﺍﺣﺪﳘﺎ ﺍﲪﺪ ﻭﺍﻵﺧﺮ ﳏﻤﺪ‬
‫ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﻴﺆﻣﺮ ﻬﺑﻤﺎ ﺍﱃ ﺍﳉﻨﺔ ﻓﻴﻘﻮﻻﻥ ﺭﺑﻨﺎ ﰈ ﺍﺳﺘﺄﻫﻠﻨﺎ ﺍﳉﻨﺔ ﻭﱂ ﻧﻌﻤﻞ ﻋﻤﻼ‬

‫ﲡﺎﺯﻳﻨﺎ ﺑﻪ ﺍﳉﻨﺔ ﻓﻴﻘﻮﻝ ﻋﺰ ﻭﺟﻞ ﺍﺩﺧﻼ ﺍﳉﻨﺔ ﻓﺈﱐ ﺁﻟﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﺍﻥ ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ‬

‫ﻣﻦ ﺍﲰﻪ ﺍﲪﺪ ﺍﻭ ﺃﲪﺪ( * ﻭﻟﻜﻦ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﱂ ﻳﺼﺢ ﰲ ﻓﻀﻞ ﺍﻟﺘﺴﻤﻴﺔ ﲟﺤﻤﺪ ﺣﺪﻳﺚ‬
‫ﻭﻛﻞ ﻣﺎ ﻭﺭﺩ ﻓﻴﻪ ﻓﻬﻮ ﻣﻮﺿﻮﻉ * ﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻔﺎﻅ ﻭﺍﺻﺤﻬﺎ ﺍﻱ ﺍﻗﺮﻬﺑﺎ ﻟﻠﺼﺤﺔ )ﻣﻦ‬

‫ ‪- ١٤٦‬‬‫ﻭﻟﺪ ﻟﻪ ﻣﻮﻟﻮﺩ ﻓﺴﻤﺎﻩ ﳏﻤﺪﺍ ﺣﺒﺎ ﰊ ﻭﺗﱪﻛﺎ ﺑﺎﲰﻲ ﻛﺎﻥ ﻫﻮ ﻭﻣﻮﻟﻮﺩﻩ ﰲ ﺍﳉﻨﺔ( ﻛﻤﺎ ﰲ‬
‫ﺳﲑﺓ ﺍﳊﻠﱯ ﺍﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ * ﻗﺎﻝ ﺳﻴﺪﻱ ﺍﻟﻌﻢ ﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ‬
‫ﻋﻦ ﺍﰊ ﺍﻣﺎﻣﺔ ﺭﻓﻌﻪ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﻫﺬﺍ ﺍﻣﺜﻞ ﺣﺪﻳﺚ ﻭﺭﺩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﺍﺳﻨﺎﺩﻩ ﺣﺴﻦ‬
‫ﺍﻧﺘﻬﻰ * ﻗﺎﻝ ﰲ ﺍﻟﺸﻔﺎﺀ ﻭﺭﻭﻱ ﻋﻦ ﺳﺮﻳﺞ ﺑﻦ ﻳﻮﻧﺲ ﺍﻧﻪ ﻗﺎﻝ )ﺍﻥ ﷲ ﺗﻌﺎﱃ ﻣﻼﺋﻜﺔ‬
‫ﺳﻴﺎﺣﲔ ﻋﺒﺎﺩﻬﺗﻢ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻛﻞ ﺩﺍﺭ ﻓﻴﻬﺎ ﺍﲪﺪ ﺍﻭ ﳏﻤﺪ ﺍﻛﺮﺍﻣﺎ ﳍﺬﺍ ﺍﻻﺳﻢ( ﺍﻧﺘﻬﻰ‬
‫* ﻭﺭﻭﻱ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺍﺑﻴﻪ ﺍﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻧﺎﺩﻯ ﻣﻨﺎﺩ ﺍﻻ ﻟﻴﻘﻢ ﻣﻦ ﺍﲰﻪ‬
‫ﳏﻤﺪ ﻓﻠﻴﺪﺧﻞ ﺍﳉﻨﺔ ﻟﻜﺮﺍﻣﺔ ﺍﲰﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻧﺘﻬﻰ * ﻗﺎﻝ ﺍﻟﺸﻬﺎﺏ ﻭﻟﻴﺲ‬
‫ﻫﺬﺍ ﳑﺎ ﻳﻘﺎﻝ ﺑﺎﻟﺮﺃﻱ ﻓﻬﻮ ﺣﺪﻳﺚ ﻟﻪ ﺣﻜﻢ ﺍﻟﺮﻓﻊ ﻭﻣﺎ ﻗﻴﻞ ﻣﻦ ﺍﻧﻪ ﻳﺆﺩﻱ ﺍﱃ ﺍﻻﺗﻜﺎﻝ‬
‫ﻭﻋﺪﻡ ﺍﻟﻌﻤﻞ ﳑﺎ ﻻ ﻳﻠﺘﻔﺖ ﺍﻟﻴﻪ * ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻗﺎﻝ )ﺍﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﰲ ﺍﳌﻮﻗﻒ ﺃﻻ ﻟﻴﻘﻢ ﻣﻦ ﻛﺎﻥ ﺍﲰﻪ ﳏﻤﺪﺍ‬

‫ﻓﻠﻴﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻜﺮﺍﻣﱵ( * ﻭﰲ ﺭﻭﺍﻳﺔ )ﻳﻘﻮﻝ ﺍﷲ ﻟﻪ ﻋﺒﺪﻱ ﺍﱂ ﺗﺴﺘﺤﻲ ﻣﲏ ﺍﺫ‬
‫ﻋﺼﻴﺘﲏ ﻭﺍﲰﻚ ﳏﻤﺪ ﻭﺍﻧﺎ ﺍﺳﺘﺤﻲ ﺍﻥ ﺍﻋﺬﺑﻚ ﻭﺍﲰﻚ ﺍﺳﻢ ﺣﺒﻴِﺒﻲ ﺍﺫﻫﺒﻮﺍ ﺑﻪ ﺍﱃ‬

‫ﺍﳉﻨﺔ( ﻭﺍﱃ ﻫﺬﺍ ﺍﺷﺎﺭ ﺻﺎﺣﺐ ﺍﻟﱪﺩﺓ ﺑﻘﻮﻟﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬

‫ﻓﺈ ﹼﻥ ﱄ ﺫﻣﺔ ﻣﻨﻪ ﺑﺘﺴﻤﻴﱵ * ﳏﻤﺪﺍ ﻭﻫﻮ ﺍﻭﱃ ﺍﳋﻠﻖ ﺑﺎﻟﺬﻣﻢ‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ]‪ [١‬ﰲ ﲰﺎﻋﻪ ﻭﺍﺑﻦ ﻭﻫﺐ]‪ [٢‬ﰲ ﺟﺎﻣﻌﻪ ﻋﻦ ﻣﺎﻟﻚ ﻗﺎﻝ ﲰﻌﺖ‬
‫ﺍﻫﻞ ﻣﻜﺔ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻣﻦ ﺑﻴﺖ ﻓﻴﻪ ﺍﺳﻢ ﳏﻤﺪ ﺍ ﹼﻻ ﳕﺎ ﺍﻱ ﺯﺍﺩ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﺑﻜﺜﺮﺓ ﺍﻻﻭﻻﺩ‬
‫ﻭﺍﻻﻫﻞ ﻓﻴﻪ ﻭﺯﺍﺩﺕ ﺍﻟﱪﻛﺔ ﻓﻴﻪ ﻭﺭﺯﻗﻮﺍ ﻭﺭﺯﻕ ﺟﲑﺍﻬﻧﻢ ﺍﻱ ﺯﺍﺩ ﺍﷲ ﺭﺯﻗﻬﻢ ﺑﱪﻛﺔ ﺫﻟﻚ‬
‫ﺍﻻﺳﻢ * ﻭﰲ ﻧﺴﺨﺔ ﺍ ﹼﻻ ﻭﻗﺪ ﻭﻗﻮﺍ ﻣﻦ ﺍﻟﻮﻗﺎﻳﺔ ﺍﻱ ﺣﻔﻈﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻛﻞ ﺳﻮﺀ *‬
‫ﻭﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﻪ ﻗﺎﻝ ﻋﻠﻰ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺍﻟﻌﻤﺮﻱ‬
‫ﻣﺮﻓﻮﻋﺎ ﻭﺫﻛﺮ ﺍﻟﺴﻴﻮﻃﻲ ﺳﻨﺪﻩ )ﻣﺎ ﺿﺮ ﺍﺣﺪﻛﻢ ﺍﻥ ﻳﻜﻮﻥ ﰲ ﺑﻴﺘﻪ ﳏﻤﺪ ﻭﳏﻤﺪﺍﻥ‬

‫ﻭﺛﻼﺛﺔ( ﺍﻱ ﻭﺍﻛﺜﺮ ﻭﳝﻴﺰ ﺑﻴﻨﻬﻢ ﺑﻠﻘﺐ * ﻭﰲ ﻣﺴﻨﺪ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﰊ ﺍﺳﺎﻣﺔ ﻋﻨﻪ ﺻﻠﻲ ﺍﷲ‬
‫)‪ (١‬ﺃﲪﺪ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻻﺯﻫﺮﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ٩٩٤‬ﻫـ‪ ١٥٨٦] .‬ﻡ‪[.‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ ﺍﳌﺎﻟﻜﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٩٧‬ﻫـ‪ ٨١٣] .‬ﻡ‪[.‬‬

‫ ‪- ١٤٧‬‬‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﻮﻟﺪ ﻭﱂ ﻳﺴﻢ ﺍﺣﺪﻫﻢ ﲟﺤﻤﺪ ﻓﻘﺪ ﺟﻬﻞ * ﻭﻋﻦ‬
‫ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰲ‬
‫ﻣﺸﻮﺭﺓ ﻭﻣﻌﻬﻢ ﺭﺟﻞ ﺍﲰﻪ ﳏﻤﺪ ﱂ ﻳﺪﺧﻠﻮﻩ ﰲ ﻣﺸﻮﺭﻬﺗﻢ ﺍ ﹼﻻ ﱂ ﻳﺒﺎﺭﻙ ﳍﻢ( ﺭﻭﺍﻩ ﲨﺎﻋﺔ‬
‫ﻣﻨﻬﻢ ﺍﺑﻦ ﻋﺘﺎﺏ * ﻭﰲ ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺫﻭ ﺑﻄﻦ ﻓﺄﲨﻊ ﺍﻥ ﻳﺴﻤﻴﻪ ﳏﻤﺪﺍ ﺭﺯﻗﻪ‬
‫ﺍﷲ ﻏﻼﻣﺎ * ﻭﻣﻦ ﻛﺎﻥ ﻻ ﻳﻌﻴﺶ ﻟﻪ ﻭﻟﺪ ﻓﺠﻌﻞ ﺍﷲ ﻋﻠﻴﻪ ﺍﻥ ﻳﺴﻤﻲ ﺍﻟﻮﻟﺪ ﺍﳌﺮﺯﻭﻕ ﳏﻤﺪﺍ‬
‫ﻋﺎﺵ * ﻭﻣﻦ ﺧﺼﺎﺋﺼﻪ ﺍﻟﱪﻛﺔ ﰲ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻣﺴﻤﻰ ﺑﺎﺳﻢ ﳏﻤﺪ ﻭﻛﺬﺍ‬
‫ﺍﳌﺸﺎﻭﺭﺓ ﻭﳓﻮﻫﺎ ﻭﻳﻨﺒﻐﻲ ﺍﻥ ﻳﻌﻈﻢ ﻫﺬﺍ ﺍﻻﺳﻢ ﻭﺻﺎﺣﺒﻪ ﺍﻧﺘﻬﻰ ﻫﺬﺍ ﻭﰲ ﺣﺎﺷﻴﺔ ﺳﻴﺪﻱ‬
‫ﺍﻟﻌﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﲏ ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ * ﺭﻭﻯ ﻣﺴﻠﻢ‬
‫ﻭﺍﺑﻮﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻫﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ )ﺍﺣﺐ ﺍﻻﲰﺎﺀ ﺍﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﺒﺪ ﺍﷲ‬
‫ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ( * ﻗﺎﻝ ﺍﳌﻨﺎﻭﻱ ﻭﻋﺒﺪ ﺍﷲ ﺍﻓﻀﻞ ﻣﻄﻠﻘﺎ ﺣﱴ ﻣﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻭﺍﻓﻀﻠﻬﺎ‬
‫ﺑﻌﺪﳘﺎ ﳏﻤﺪ ﰒ ﺍﲪﺪ ﰒ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻧﺘﻬﻰ * ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﺍﻳﻀﺎ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ‬
‫ﺣﺎﺷﻴﺘﻪ ﺍﳌﺬﻛﻮﺭﺓ ﻭﻳﻠﺤﻖ ﻬﺑﺬﻳﻦ ﺍﻻﲰﲔ ﺍﻱ ﻋﺒﺪ ﺍﷲ ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻣﺎ ﻛﺎﻥ ﻣﺜﻠﻬﻤﺎ‬
‫ﻛﻌﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻭﻋﺒﺪ ﺍﳌﻠﻚ ﻭﺗﻔﻀﻴﻞ ﺍﻟﺘﺴﻤﻴﺔ ﻬﺑﻤﺎ ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﻦ ﺍﺭﺍﺩ ﺍﻟﺘﺴﻤﻲ‬
‫ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻻﻬﻧﻢ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﻋﺒﺪ ﴰﺲ ﻭﻋﺒﺪ ﺍﻟﺪﺍﺭ ﻓﻼ ﻳﻨﺎﰲ ﺍﻥ ﺍﺳﻢ ﳏﻤﺪ ﻭﺍﲪﺪ‬
‫ﺐ ﺍﱃ ﺍﷲ ﻣﻦ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﱂ ﳜﺘﺮ ﻟﻨﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍ ﹼﻻ ﻣﺎ ﻫﻮ‬
‫ﺃﺣ ّ‬
‫ﺍﺣﺐ ﺍﻟﻴﻪ ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻭﻻ ﳚﻮﺯ ﲪﻠﻪ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﺍﻧﺘﻬﻰ * ﻭﰲ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ‬
‫ﻭﻣﻦ ﻛﺎﻥ ﺍﲰﻪ ﳏﻤﺪﺍ ﻻ ﺑﺄﺱ ﺍﻥ ﻳﻜﲎ ﺍﺑﺎ ﺍﻟﻘﺎﺳﻢ ﻻﻥ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲰﻮﺍ‬
‫ﺑﺎﲰﻲ ﻭﻻ ﺗﻜﻨﻮﺍ ﺑﻜﻨﻴﱵ ﻗﺪ ﻧﺴﺦ ﻻﻥ ﻋﻠﻴﺎ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﺍﷲ ﻋﻨﻪ ﻛﲎ ﺍﺑﻨﻪ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳊﻨﻔﻴﺔ ﺍﺑﺎ ﺍﻟﻘﺎﺳﻢ ﺍﻧﺘﻬﻰ ﻭﲤﺎﻡ ﺍﻟﻜﻼﻡ ﰲ ﲝﺚ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﺣﺎﺷﻴﺔ ﺍﻟﻌﻢ ﺍﻻﻣﺎﻡ ﺍﺑﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ﰲ ﻓﺼﻞ ﺍﻟﺒﻴﻊ ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﻈﺮ ﻭﺍﻻﺑﺎﺣﺔ‪.‬‬
‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻗﻮﻟﻪ ﻋﻨﺪ ﻗﻮﻝ ﺍﺑﻦ ﺣﺠﺮ‬

‫)ﻭﺍﻻﺷﻬﺮ ﺍﻧﻪ ﻭﻟﺪ ﰲ ﺭﺑﻴﻊ ﺍﻻﻭﻝ( ﻭﻫﻮ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻧﻘﻞ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‬
‫)‪ (١‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺍﳊﻨﺒﻠﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٥٩٧‬ﻫـ‪ ١٢٠١] .‬ﻡ‪[.‬‬

‫]‪[١‬‬

‫ ‪- ١٤٨‬‬‫ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ﰲ ﺍﻟﺼﻔﻮﺓ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﺪ ﲟﻜﺔ ﻳﻮﻡ‬
‫ﺍﻻﺛﻨﲔ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﻋﺎﻡ ﺍﻟﻔﻴﻞ ﺍﻧﺘﻬﻰ * ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ ﻭﻫﻮ‬
‫ﻣﻮﻟﺪﻩ ﺍﻟﻜﺒﲑ ﻭﻣﺮﺍﺩ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺑﻨﻘﻞ ﺍﻻﺗﻔﺎﻕ ﺍﺗﻔﺎﻕ ﺍﻻﻛﺜﺮ ﺍﻧﺘﻬﻰ ﻭﺍ ﹼﻻ ﻓﻠﻘﺪ ﻗﻴﻞ ﰲ‬
‫ﺻﻔﺮ ﻭﻗﻴﻞ ﰲ ﺭﺑﻴﻊ ﺍﻵﺧﺮ ﺣﻜﺎﳘﺎ ﻣﻐﻠﻄﺎﻱ ﻭﻏﲑﻩ ﻭﻗﻴﻞ ﰲ ﺭﺟﺐ ﻭﻻ ﻳﺼﺢ ﻫﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﻭﻗﻴﻞ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺣﻜﺎﻩ ﺍﻟﻴﻌﻤﺮﻱ ﻭﻣﻐﻠﻄﺎﻱ ﻭﺭﻭﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺑﺎﺳﻨﺎﺩ ﻻ ﻳﺼﺢ ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﳌﻦ ﻗﺎﻝ ﺍﻥ ﺍﻣﻪ ﲪﻠﺖ ﺑﻪ ﺍﻳﺎﻡ‬
‫ﺍﻟﺘﺸﺮﻳﻖ ﻭﺍﻏﺮﺏ ﻣﻦ ﻗﺎﻝ ﻭﻟﺪ ﰲ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ ﻓﺸﻬﺮ ﺍﻟﻮﻻﺩﺓ ﺍﶈﺮﻡ ﻭﺣﻜﺎﻩ ﻣﻐﻠﻄﺎﻱ‬
‫ﻓﺤﺼﻞ ﰲ ﺷﻬﺮ ﺍﻟﻮﻻﺩﺓ ﺳﺘﺔ ﺍﻗﻮﺍﻝ * ﻭﻛﺬﺍ ﺍﺧﺘﻠﻒ ﺍﻳﻀﺎ ﰲ ﺍﻱ ﻳﻮﻡ ﻣﻦ ﺍﻟﺸﻬﺮ ﻭﻟﺪ‬
‫ﻓﻘﻴﻞ ﺇﻧﻪ ﻏﲑ ﻣﻌﲔ ﺍﳕﺎ ﻭﻟﺪ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻣﻦ ﺭﺑﻴﻊ ﺍﻻﻭﻝ ﻣﻦ ﻏﲑ ﺗﻌﻴﲔ ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ‬
‫ﺍﻧﻪ ﻣﻌﲔ ﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗﻌﻴﻴﻨﻪ ﻓﻘﻴﻞ ﻭﻟﺪ ﻟﻠﻴﻠﺘﲔ ﺧﻠﺘﺎ ﻣﻨﻪ ﻓﻴﻮﻡ ﻭﻻﺩﺗﻪ ﺛﺎﻧﻴﻪ ﻭﺑﻪ ﺻﺪﺭ‬
‫ﻣﻐﻠﻄﺎﻱ ﻭﻗﻴﻞ ﻟﺜﻤﺎﻥ ﺧﻠﺖ ﻣﻨﻪ ﻭﻗﻴﻞ ﻟﻌﺸﺮ ﻣﻀﲔ ﻣﻨﻪ ﺣﻜﺎﻩ ﻣﻐﻠﻄﺎﻱ ﻭﺍﻟﺪﻣﻴﺎﻃﻲ‬
‫ﻭﺻﺤﺤﻪ ﻭﻗﻴﻞ ﻻﻧﺜﻲ ﻋﺸﺮ ﻭﻗﻴﻞ ﻟﺴﺒﻊ ﻋﺸﺮ ﻭﻗﻴﻞ ﻟﺜﻤﺎﻥ ﻋﺸﺮ ﻭﻗﻴﻞ ﻟﺜﻤﺎﻥ ﺑﻘﲔ ﻣﻨﻪ‬
‫ﻭﻗﻴﻞ ﺍﻥ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ ﺍﻻﺧﲑﻳﻦ ﻏﲑ ﺻﺤﻴﺤﲔ ﻋﻤﻦ ﺣﻜﻴﺎ ﻋﻨﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻓﺘﺤﺼﻞ ﰲ‬
‫]‪[١‬‬
‫ﺗﻌﻴﲔ ﺍﻟﻴﻮﻡ ﺳﺒﻌﺔ ﺍﻗﻮﺍﻝ ﻭﺍﻻﺷﻬﺮ ﻣﻨﻬﺎ ﺍﻧﻪ ﰲ ﺛﺎﱐ ﻋﺸﺮﻩ ﻭﻫﻮ ﻗﻮﻝ ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ‬
‫ﻭﻏﲑﻩ ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﺍﳉﻤﻬﻮﺭ ﻭﻋﻠﻴﻪ ﺍﻫﻞ ﻣﻜﺔ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﰲ‬
‫ﺯﻳﺎﺭﻬﺗﻢ ﻣﻮﺿﻊ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻭﺑﺎﻟﻎ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﺍﺑﻦ‬
‫ﺍﳉﺰﺍﺭ ﻓﻨﻘﻼ ﻓﻴﻪ ﺍﻻﲨﺎﻉ ﺍﻱ ﺍﲨﺎﻉ ﺍﻻﻛﺜﺮ ﻛﻤﺎ ﺗﻘﺪﻡ ﺍﻭ ﺍﻻﲨﺎﻉ ﺍﻟﻔﻌﻠﻲ ﻻﻥ ﺍﻟﺴﻠﻒ‬
‫ﻭﺍﳋﻠﻒ ﻣﻄﺒﻘﻮﻥ ﻋﻠﻰ ﻋﻤﻞ ﺍﳌﻮﻟﺪ ﰲ ﺍﻟﻴﻮﻡ ﺍﳌﺬﻛﻮﺭ ﻭﻟﻴﻠﺘﻪ ﻭﻋﻠﻰ ﺗﺴﻤﻴﺘﻪ ﺑﻴﻮﻡ ﺍﳌﻮﻟﺪ‬
‫ﰲ ﺳﺎﺋﺮ ﺍﻻﻣﺼﺎﺭ ﺣﱴ ﰲ ﺣﺮﻡ ﻣﻜﺔ ﺍﻟﱵ ﻫﻲ ﳏﻞ ﻣﻮﻟﺪ ﺍﳌﺨﺘﺎﺭ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ *‬
‫ﻭﻗﺎﻝ ﻛﺜﲑﻭﻥ ﺍﺋﻤﺔ ﺣﻔﺎﻅ ﻣﺘﻘﺪﻣﻮﻥ ﻭﻏﲑﻫﻢ ﺍﻧﻪ ﻳﻮﻡ ﺛﺎﻣﻨﻪ ﻗﺎﻝ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺴﻄﻼﱐ‬
‫ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻛﺜﺮ ﻣﻦ ﻋﺮﻓﺘﻪ ﻬﺑﺬﺍ ﺍﻟﺸﺄﻥ ﻭﺍﺧﺘﺎﺭﻩ ﺍﳊﺎﻓﻆ ﺍﳊﻤﻴﺪﻱ ﻭﺷﻴﺨﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ‬
‫ﺣﺰﻡ ﻭﺣﻜﻰ ﺍﻟﻘﻀﺎﻋﻲ ﰲ ﻋﻴﻮﻥ ﺍﳌﻌﺎﺭﻑ ﺍﲨﺎﻉ ﺍﻫﻞ ﺍﻟﺰﻳﺞ ﻋﻠﻴﻪ ﻭﺭﻭﺍﻩ ﺍﻟﺰﻫﺮﻱ ﻋﻦ‬
‫)‪ (١‬ﳏﻤﺪ ﺑﻦ ﺍﺳﺤﺎﻕ ﺍﻟﻨﻴﺸﺎﺑﻮﺭﻱ ﺗﻮﰲ ‪ ٣١١‬ﻫـ‪ ٩٢٣] .‬ﻡ‪[.‬‬

‫ ‪- ١٤٩‬‬‫ﳏﻤﺪ ﺍﺑﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﻭﻛﺎﻥ ﻋﺎﺭﻓﺎ ﺑﺎﻟﻨﺴﺐ ﻭﺍﻳﺎﻡ ﺍﻟﻌﺮﺏ ﺍﺧﺬ ﺫﻟﻚ ﻋﻦ ﺍﺑﻴﻪ ﺟﺒﲑ‬
‫ﺍﻧﺘﻬﻰ ﻟﻜﻦ ﺍﻻﻭﻝ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ ﻭﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﻭﻳﻘﻮﻟﻪ‬
‫ﻣﻦ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ ﻣﻦ ﺍﳋﻠﻒ ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺍﳌﻌﻮﻝ * ﰒ ﺍﻥ ﺣﻜﻤﺔ ﻛﻮﻥ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﰲ‬
‫ﺷﻬﺮ ﺭﺑﻴﻊ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﱂ ﻳﻜﻦ ﰲ ﺍﻻﺷﻬﺮ ﺍﳊﺮﻡ ﻣﻊ ﺍﻬﻧﺎ ﺍﻓﻀﻞ ﻣﻦ ﻏﲑﻫﺎ ﻭﻻ ﰲ‬
‫ﺭﻣﻀﺎﻥ ﻣﻊ ﺍﻧﻪ ﺳﻴﺪ ﺍﻟﺸﻬﻮﺭ ﺭﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺸﺮﻑ ﺑﺎﻟﺰﻣﺎﻥ‬
‫ﻭﺍﳕﺎ ﺍﻟﺰﻣﺎﻥ ﻳﺘﺸﺮﻑ ﺑﻪ ﻛﺎﻻﻣﺎﻛﻦ ﻓﺨﺺ ﺑﺰﻣﺎﻥ ﻏﲑ ﺷﺮﻳﻒ ﻟﻴﺤﺼﻞ ﻟﻪ ﺍﻟﺸﺮﻑ ﻋﻠﻰ‬
‫ﺍﻟﺸﺮﻳﻒ ﻭﻫﺬﺍ ﻫﻮ ﺣﻜﻤﺔ ﻛﻮﻧﻪ ﱂ ﻳﻮﻟﺪ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﻭﻻ ﻳﻮﻣﻬﺎ ﻭﻛﻮﻧﻪ ﺩﻓﻦ ﺑﺎﳌﺪﻳﻨﺔ‬
‫ﺩﻭﻥ ﻣﻜﺔ ﻛﻤﺎ ﰲ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ ﻭﺍﳌﻮﺍﻫﺐ ﻭﻏﲑﳘﺎ * ﻭﰲ ﺍﳌﻮﺍﻫﺐ ﻟﻮ ﻭﻟﺪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺷﻬﺮ ﻣﻦ ﺍﻟﺸﻬﻮﺭ ﺍﳌﺬﻛﻮﺭﺓ ﻟﺘﻮﻫﻢ ﺍﻧﻪ ﺗﺸﺮﻑ ﻬﺑﺎ ﻓﺠﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﻟﺪﻩ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻏﲑﻫﺎ ﻟﺘﻈﻬﺮ ﻋﻨﺎﻳﺘﻪ ﺑﻪ ﻭﻛﺮﺍﻣﺘﻪ ﻋﻠﻴﻪ ﻛﻤﺎ ﺍﻧﻪ ﻟﻮ ﺩﻓﻦ ﲟﻜﺔ‬
‫ﻟﻜﺎﻥ ﻗﺼﺪﻩ ﻳﻘﻊ ﺗﺎﺑﻌﺎ ﻟﻘﺼﺪﻫﺎ ﺍﻭ ﻟﻘﺼﺪ ﺍﳊﺞ ﻓﺎﻓﺮﺩ ﲟﻜﺎﻥ ﳐﺼﻮﺹ ﻟﻴﻜﻮﻥ ﻗﺼﺪ‬
‫ﺯﻳﺎﺭﺗﻪ ﻣﺴﺘﻘﻼ ﻭﻟﻴﺘﻤﺎﻳﺰ ﺍﻟﻨﺎﺱ ﰲ ﺷﺪ ﺍﻟﺮﺣﻞ ﺍﻟﻴﻪ ﲞﺼﻮﺻﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ‬
‫ﺗﻘﺪﻡ * ﻭﺍﳊﻜﻤﺔ ﰲ ﻛﻮﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﺪ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻫﻲ ﺍﻧﻪ ﺧﻠﻘﺖ ﻓﻴﻪ‬
‫ﺍﻻﺷﺠﺎﺭ ﻭﻣﻨﻬﺎ ﺍﺭﺯﺍﻕ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻗﻮﺍﻬﺗﻢ ﻓﻮﺟﻮﺩﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻴﻪ ﻟﺬﻟﻚ ﺍﻧﺘﻬﻰ‬
‫* ﻭﻧﻘﻠﻪ ﺍﻟﺸﺎﻣﻲ ﻭﻛﺎﻥ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﻐﻔﺮ ﻣﻦ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ ﰲ ﻓﺼﻞ ﺍﻟﺮﺑﻴﻊ‬
‫ﰲ ﺷﺒﺎﻁ ﺍﻭ ﺁﺫﺍﺭ ﺍﻭ ﻧﻴﺴﺎﻥ ﻋﻠﻰ ﺍﻗﻮﺍﻝ ﺣﻜﺎﻫﺎ ﺍﻟﺸﺎﻣﻲ ﻭﺍﺷﺎﺭ ﺍﱃ ﺫﻟﻚ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﻘﻮﻝ ﻟﻨﺎ ﻟﺴﺎﻥ ﺍﳊﺎﻝ ﻣﻨﻪ * ﻭﻗﻮﻝ ﺍﳊﻖ ﻋﺬﺏ ﻟﻠﺴﻤﻴﻊ‬
‫ﻓﻮﺟﻬﻲ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺷﻬﺮ ﻭﺿﻌﻲ * ﺭﺑﻴﻊ ﰲ ﺭﺑﻴﻊ ﰲ ﺭﺑﻴﻊ‬
‫ﻗﺎﻝ ﺍﻻﺳﺘﺎﺫ ﺳﻴﺪﻱ ﻣﺼﻄﻔﻰ ﺍﻟﻜﱪﻱ]‪ [١‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺮﺑﻊ ﺭﺑﻴﻌﺎﻥ ﺭﺑﻴﻊ‬
‫ﺍﻟﺸﻬﻮﺭ ﻭﺭﺑﻴﻊ ﺍﻻﺯﻣﻨﺔ ﻓﺮﺑﻴﻊ ﺍﻟﺸﻬﻮﺭ ﺷﻬﺮﺍﻥ ﻭﺭﺑﻴﻊ ﺍﻻﺯﻣﻨﺔ ﺭﺑﻴﻌﺎﻥ ﺍﻻﻭﻝ ﺍﻟﺬﻱ ﻳﺄﰐ‬
‫ﻓﻴﻪ ﺍﻟﻨﻮﺍﺭ ﻭﺍﻟﻜﻤﺄﺓ ﻭﺍﻟﺜﺎﱐ ﺍﹼﻟﺬﻱ ﻳﺄﰐ ﻓﻴﻪ ﺍﻟﺜﻤﺎﺭ ﺍﻧﺘﻬﻰ ﻭﻗﺪ ﺍﺷﺎﺭ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﱃ‬
‫ﺍﳊﻜﻤﺔ ﰲ ﻛﻮﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﺪ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﱃ ﻣﺎ ﰲ ﺷﺮﻋﻪ ﻣﻦ ﺷﺒﻪ‬
‫)‪ (١‬ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﻣﺼﻄﻔﻰ ﺍﻟﺒﻜﺮﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ١١٦٢‬ﻫـ‪ ١٧٤٩] .‬ﻡ‪ [.‬ﰲ ﺍﻟﺸﺎﻡ‬

‫ ‪- ١٥٠‬‬‫ﺯﻣﻦ ﺍﻟﺮﺑﻴﻊ ﻓﺎﻥ ﺍﻟﺮﺑﻴﻊ ﺍﻋﺪﻝ ﺍﻟﻔﺼﻮﻝ ﻻﻥ ﻟﻴﻠﻪ ﻭﻬﻧﺎﺭﻩ ﻣﻌﺘﺪﻻﻥ ﺑﲔ ﺍﳊﺮ ﻭﺍﻟﱪﺩ‬
‫ﻭﻧﺴﻴﻤﻪ ﻣﻌﺘﺪﻝ ﺑﲔ ﺍﻟﻴﺒﻮﺳﺔ ﻭﺍﻟﺮﻃﻮﺑﺔ ﻭﴰﺴﻪ ﻣﻌﺘﺪﻟﺔ ﰲ ﺍﻟﻌﻠﻮ ﻭﺍﳍﺒﻮﻁ ﻭﻗﻤﺮﻩ ﻣﻌﺘﺪﻝ‬
‫ﰲ ﺍﻭﻝ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻠﻴﺎﱄ ﺍﻟﺒﻴﺾ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻋﺪﻝ ﺍﻟﻨﺎﺱ ﺧﻠﻘﺎ‬
‫ﻭﺧﻠﻘﺎ ﻭﻛﺎﻧﺖ ﺷﺮﻳﻌﺘﻪ ﺍﻋﺪﻝ ﺍﻟﺸﺮﺍﺋﻊ ﻭﻻﻥ ﰲ ﻇﻬﻮﺭﻩ ﻓﻴﻪ ﺍﺷﺎﺭﺓ ﻇﺎﻫﺮﺓ ﳌﻦ ﺗﻔﻄﻦ ﳍﺎ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺍﺷﺘﻘﺎﻕ ﻟﻔﻈﺔ ﺭﺑﻴﻊ ﻻﻥ ﻓﻴﻪ ﺗﻔﺎﺅﻻ ﺣﺴﻨﺎ ﺑﺒﺸﺎﺭﺗﻪ ﻻﻣﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻓﺎﻟﺮﺑﻴﻊ ﻓﻴﻪ ﺗﻨﺸﻖ ﺍﻻﺭﺽ ﻋﻤﺎ ﰲ ﺑﻄﻨﻬﺎ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ * ﻭﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺭﺑﻴﻊ ﺍﺷﺎﺭﺓ ﻇﺎﻫﺮﺓ ﺍﱃ ﺍﻟﺘﻨﻮﻳﻪ ﺑﻌﻈﻴﻢ ﻗﺪﺭﻩ ﻭﺍﻧﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﺑﺸﺮﻯ‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﻭﲪﺎﻳﺔ ﳍﻢ ﻣﻦ ﺍﳌﻬﺎﻟﻚ ﻭﺍﳌﺨﺎﻭﻑ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﻭﲪﺎﻳﺔ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺑﺘﺄﺧﲑ‬
‫ﷲ ِﻟُﻴ َﻌ ِّﺬَﺑ ُﻬ ْﻢ‬
‫ﺍﻟﻌﺬﺍﺏ ﻋﻨﻬﻢ ﻻﺟﻠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ * ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍ ُ‬

‫ﺖ ﻓِﻴ ِﻬ ْﻢ * ﺍﻻﻧﻔﺎﻝ‪ (٣٣ :‬ﻓﻮﻗﻌﺖ ﺍﻟﱪﻛﺎﺕ ﻭﺇﺩﺭﺍﺭ ﺍﻻﺭﺯﺍﻕ ﻭﻣﻦ ﺍﻋﻈﻤﻬﺎ ﻣﻨﺘﻪ‬
‫َﻭﹶﺍْﻧ َ‬
‫ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻬﺑﺪﺍﻳﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳍﻢ ﺍﱃ ﺻﺮﺍﻁ ﺍﷲ ﺍﳌﺴﺘﻘﻴﻢ * ﻭﻗﺪ ﻗﺎﻝ‬
‫ﺍﺑﻮﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻘﻠﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻞ ﺍﻧﺴﺎﻥ ﻣﻦ ﺍﲰﻪ ﻧﺼﻴﺐ ﻭﲤﺎﻣﻪ ﰲ ﺳﲑﺓ‬
‫ﺍﻟﺸﺎﻣﻲ * ﻭﻗﺪﻣﻨﺎ ﻣﺎ ﰲ ﺍﲰﻪ ﺍﻟﺸﺮﻳﻒ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻓﻀﺎﺋﻠﻪ ﺍﶈﺒﻮﺑﺔ ﻭﴰﺎﺋﻠﻪ‬
‫ﺍﶈﻤﻮﺩﺓ ﺍﳌﺮﻏﻮﺑﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻨﺪ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻭﻋﻨﺪ ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﻋﻨﺪ‬
‫ﺍﻫﻞ ﺍﻻﺭﺽ ﺍﲨﻌﲔ ﻭﺍﻥ ﻛﻔﺮ ﺑﻪ ﺑﻌﻀﻬﻢ * ﻭﺇﻥ ﲨﻴﻊ ﺍﲰﺎﺋﻪ ﻣﺸﺘﻘﺔ ﻣﻦ ﺻﻔﺎﺕ ﻗﺎﻣﺖ‬
‫ﺑﻪ ﺗﻮﺟﺐ ﻟﻪ ﺍﳌﺪﺡ ﻭﺍﻟﻜﻤﺎﻝ ﻭﺍﻥ ﺍﻻﺷﺎﺭﺓ ﺑﺎﳌﻴﻢ ﺍﱃ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳋﺎﰎ‬
‫ﻻﻥ ﳐﺮﺟﻬﺎ ﺧﺘﺎﻡ ﺍﳌﺨﺎﺭﺝ * ﻭﻓﻴﻬﺎ ﺍﺷﺎﺭﺓ ﺍﱃ ﺑﻌﺜﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪ ﺍﻻﺭﺑﻌﲔ‬
‫* ﻭﻳﻨﻌﻘﺪ ﰲ ﺳﻠﻚ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻣﺎ ﻫﻴﺄ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﲰﺎﺀ‬
‫ﻣﺮﺑﻴﻪ ﻓﻔﻲ ﺍﺳﻢ ﻭﺍﻟﺪﺗﻪ ﺁﻣﻨﺔ ﺍﻷﻣﻦ ﻭﰲ ﺍﺳﻢ ﻗﺎﺑﻠﺘﻪ ﺍﻟﺸﻔﺎﺀ ﺍﻟﺸﻔﺎﺀ ﻭﰲ ﺍﺳﻢ ﺣﺎﺿﻨﺘﻪ‬
‫ﺑﺮﻛﺔ ﺍﻟﱪﻛﺔ ﻭﺍﻟﻨﻤﺎﺀ ﻭﰲ ﻣﺮﺿﻌﺘﻪ ﺛﻮﻳﺒﺔ ﺍﻟﺜﻮﺍﺏ ﻭﰲ ﻣﺮﺿﻌﺘﻪ ﺣﻠﻴﻤﺔ ﺍﻟﺴﺪﻳﺔ ﺍﳊﻠﻢ‬
‫ﻭﺍﻟﺴﻌﺪ ﻗﺎﻝ ﺍﳊﻠﱯ ﰲ ﺍﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ ﻭﻟﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻃﻠﻮﻉ ﺍﳌﺸﺘﺮﻱ ﻭﻫﻮ‬
‫ﻛﻮﻛﺐ ﻧﲑ ﺳﻌﻴﺪ ﻓﻜﺎﻧﺖ ﻭﻻﺩﺗﻪ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﺴﻌﺪ ﺍﻻﻛﱪ ﻭﺍﻟﻨﺠﻢ ﺍﻻﻧﻮﺭ ﰲ ﺭﺑﻴﻊ‬
‫ﺍﻻﻭﻝ ﻭﻟﺬﺍ ﺍﻧﺸﺪ ﺑﻌﻀﻬﻢ‪:‬‬

‫ ‪- ١٥١‬‬‫ﳍﺬﺍ ﺍﻟﺸﻬﺮ ﰲ ﺍﻻﺳﻼﻡ ﻓﻀﻞ * ﻭﻣﻨﻘﺒﺔ ﺗﻔﻮﻕ ﻋﻠﻰ ﺍﻟﺸﻬﻮﺭ‬
‫ﺭﺑﻴﻊ ﰲ ﺭﺑﻴﻊ ﰲ ﺭﺑﻴﻊ * ﻭﻧﻮﺭ ﻓﻮﻕ ﻧﻮﺭ ﻓﻮﻕ ﻧﻮﺭ‬
‫ﻓﻴﺎ ﻟﻪ ﺷﻬﺮﺍ ﻣﺎ ﺍﺷﺮﻓﻪ ﻭﺍﻭﻓﺮ ﺣﺮﻣﺔ ﻟﻴﺎﻟﻴﻪ ﻛﺄﻬﻧﺎ ﺍﻟﻶﻟﺊ ﰲ ﺍﻟﻌﻘﻮﺩ * ﻭﻳﺎ ﻟﻮﺟﻬﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺟﻬﺎ ﻣﺎ ﺍﺷﺮﻗﻪ ﻣﻦ ﻭﺟﻪ ﻣﻮﻟﻮﺩ * ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﺟﻌﻞ ﻣﻮﻟﺪﻩ ﻟﻠﻘﻠﻮﺏ‬
‫ﺭﺑﻴﻌﺎ ﻭﺟﻌﻞ ﺣﺴﻨﻪ ﰲ ﺍﻟﻌﻴﻮﻥ ﺑﺪﻳﻌﺎ‪:‬‬
‫ﻳﺎ ﻣﻮﻟﺪ ﺍﳌﺨﺘﺎﺭ ﺍﻥ ﺭﺑﻴﻌﻨﺎ * ﺑﻚ ﺭﺍﺣﺔ ﺍﻻﺭﻭﺍﺡ ﻭﺍﻻﺟﺴﺎﺩ‬
‫ﻳﺎ ﻣﻮﻟﺪﺍ ﻓﺎﻕ ﺍﳌﻮﺍﻟﺪ ﻛﻠﻬﺎ * ﺷﺮﻓﺎ ﻭﺳﺎﺩ ﺑﺴﻴﺪ ﺍﻻﺳﻴﺎﺩ‬
‫ﻻ ﺯﺍﻝ ﻧﻮﺭﻙ ﰲ ﺍﻟﱪﻳﺔ ﺳﺎﻃﻌﺎ * ﻳﻌﺘﺎﺩ ﰲ ﺫﺍ ﺍﻟﺸﻬﺮ ﻛﺎﻻﻋﻴﺎﺩ‬
‫ﰲ ﻛﻞ ﻋﺎﻡ ﻟﻠﻘﻠﻮﺏ ﻣﺴﺮﺓ * ﺑﺴﻤﺎﻉ ﻣﺎ ﻧﺮﻭﻳﻪ ﰲ ﺍﳌﻴﻼﺩ‬
‫ﻓﻠﺬﺍﻙ ﻳﺸﺘﺎﻕ ﺍﶈﺐ ﻭﻳﺸﺘﻬﻲ * ﺷﻮﻗﺎ ﺍﻟﻴﻪ ﺣﻀﻮﺭ ﺫﺍ ﺍﳌﻴﻌﺎﺩ‬
‫ﻓﻴﻨﺒﻐﻲ ﻟﻜﻞ ﺻﺎﺩﻕ ﰲ ﺣﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﻳﺴﺘﺒﺸﺮ ﻬﺑﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﺴﺎﺭ‬
‫* ﻭﻳﻌﻘﺪ ﻓﻴﻪ ﳏﻔﻼ ﻳﻘﺮﺃ ﻓﻴﻪ ﻣﺎ ﺻﺢ ﰲ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻵﺛﺎﺭ * ﻋﺴﻰ‬
‫ﺍﻥ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻊ ﺍﻻﺑﺮﺍﺭ * ﺑﻔﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺍﻧﺴﺎﻥ ﻋﲔ ﺍﻻﺧﻴﺎﺭ *‬
‫ﻭﻗﺪﻣﻨﺎ ﺍﻥ ﺍﻟﺰﻣﺎﻥ ﺗﺸﺮﻑ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻻﻣﺎﻛﻦ ﻓﺎﻬﻧﺎ ﺗﺸﺮﻓﺖ ﺑﻪ ﺍﻳﻀﺎ‬
‫ﺣﱴ ﻗﺎﻟﻮﺍ ﻛﻤﺎ ﻗﺪﻣﻨﺎﻩ ﻋﻦ ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ﻭﻛﻤﺎ ﰲ ﺗﻨﻘﻴﺢ ﺍﳊﺎﻣﺪﻳﺔ ﻟﺴﻴﺪﻱ ﺍﻟﻌﻢ ﺍﺑﻦ‬
‫ﻋﺎﺑﺪﻳﻦ ﻋﻦ ﺧﻼﺻﺔ ﺍﻟﻮﻓﺎ ﻟﻠﺴﻤﻬﻮﺩﻱ]‪ [١‬ﻭﻗﺎﻝ ﻋﻴﺎﺽ]‪ [٢‬ﻭﻗﺒﻠﻪ ﺍﺑﻮﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ‬
‫ﻭﻏﲑﳘﺎ ﻭﻗﻊ ﺍﻻﲨﺎﻉ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﻣﺎ ﺿﻢ ﺍﻻﻋﻀﺎﺀ ﺍﻟﺸﺮﻳﻔﺔ ﺣﱴ ﻋﻠﻰ ﺍﻟﻜﻌﺒﺔ ﻛﻤﺎ‬
‫ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﲢﻔﺘﻪ ﻭﻏﲑﻩ * ﺑﻞ ﻧﻘﻞ ﺍﻟﺴﺒﻜﻲ ﻋﻦ ﺍﺑﻦ ﻋﻘﻴﻞ]‪ [٣‬ﺍﳊﻨﺒﻠﻲ ﺍﻬﻧﺎ‬
‫ﺍﻓﻀﻞ ﻣﻦ ﺍﻟﻌﺮﺵ ﻭﺻﺮﺡ ﺍﻟﺘﺎﺝ ﺍﻟﻔﺎﻛﻬﺎﱐ]‪ [٤‬ﺑﺘﻔﻀﻴﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻞ ﻗﺎﻝ ﺍﻟﻈﺎﻫﺮ‬
‫ﺍﳌﺘﻌﲔ ﺗﻔﻀﻴﻞ ﲨﻴﻊ ﺍﻻﺭﺽ ﻋﻠﻰ ﺍﻟﺴﻤﺎﺀ ﳊﻠﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻴﻬﺎ ﻭﺣﻜﺎﻩ‬
‫)‪ (١‬ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺍﻟﺴﻤﻬﻮﺩﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٩١١‬ﻫـ‪ ١٥٠٥] .‬ﻡ‪ [.‬ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬
‫)‪ (٢‬ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺍﳌﺎﻟﻜﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٥٤٤‬ﻫـ‪ ١١٤٩] .‬ﻡ‪ [.‬ﰲ ﻣﺮﺍﻛﺶ‬
‫)‪ (٣‬ﺍﺑﻦ ﻋﻘﻴﻞ ﻋﺒﺪ ﺍﷲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٦٩‬ﻫـ‪ ١٣٦٨] .‬ﻡ‪[.‬‬
‫)‪ (٤‬ﺍﻟﻔﺎﻛﻬﺎﱐ ﻋﻤﺮ ﺍﳌﺎﻟﻜﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٣٤‬ﻫـ‪ ١٣٣٤] .‬ﻡ‪[.‬‬

‫ ‪- ١٥٢‬‬‫ﺑﻌﻀﻬﻢ ﻋﻦ ﺍﻻﻛﺜﺮﻳﻦ ﳋﻠﻖ ﺍﻻﻧﺒﻴﺎﺀ ﻣﻨﻬﺎ ﻭﺩﻓﻨﻬﻢ ﻓﻴﻬﺎ * ﻟﻜﻦ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ]‪ [١‬ﺭﲪﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻥ ﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻻﺭﺽ ﻣﺎ ﻋﺪﺍ ﻣﺎ ﺿﻢ ﺍﻻﻋﻀﺎﺀ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﺍﻧﺘﻬﻰ ﻭﻗﺎﻝ ﺍﻟﻘﺴﻄﻼﱐ ﰲ ﺍﳌﻮﺍﻫﺐ * ﻓﺈﻥ ﻗﻠﺖ ﺍﺫﺍ ﻗﻠﻨﺎ ﺑﺎﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻟﺪ‬
‫ﻟﻴﻼ ﻓﺎﳝﺎ ﺍﻓﻀﻞ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺍﻭ ﻟﻴﻠﺔ ﻣﻮﻟﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ * ﻗﻠﺖ ﺍﺟﻴﺐ ﺑﺎﻥ ﻟﻴﻠﺔ‬
‫ﻣﻮﻟﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻓﻀﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻣﻦ ﻭﺟﻮﻩ ﺛﻼﺛﺔ * ﺍﺣﺪﻫﺎ ﺍﻥ ﻟﻴﻠﺔ‬
‫ﺍﳌﻮﻟﺪ ﻟﻴﻠﺔ ﻇﻬﻮﺭﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻣﻌﻄﺎﺓ ﻟﻪ ﻭﻣﺎ ﺷﺮﻑ ﻟﻈﻬﻮﺭ ﺫﺍﺕ‬
‫ﺍﳌﺸﺮﱠﻑ ﻣﻦ ﺍﺟﻠﻪ ﺍﺷﺮﻑ ﳑﺎ ﺷﺮﻑ ﺑﺴﺒﺐ ﺍﻧﻪ ﺍﻋﻄﻴﻪ ﻭﻻ ﻧﺰﺍﻉ ﰲ ﺫﻟﻚ ﻓﻜﺎﻧﺖ ﻟﻴﻠﺔ‬
‫ﺍﳌﻮﻟﺪ ﺍﻓﻀﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ * ﺍﻟﺜﺎﻥ ﺍﻥ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺷﺮﻓﺖ ﺑﱰﻭﻝ ﺍﳌﻼﺋﻜﺔ ﻓﻴﻬﺎ ﻭﻟﻴﻠﺔ‬
‫ﺍﳌﻮﻟﺪ ﺷﺮﻓﺖ ﺑﻈﻬﻮﺭﻩ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻬﺎ ﻭﻣﺎ ﺷﺮﻓﺖ ﺑﻪ ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﺍﻓﻀﻞ ﳑﺎ‬
‫ﺷﺮﻓﺖ ﺑﻪ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻋﻠﻰ ﺍﻻﺻﺢ ﺍﳌﺮﺗﻀﻰ ﺍﻱ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻓﺘﻜﻮﻥ ﻟﻴﻠﺔ‬
‫ﺍﳌﻮﻟﺪ ﺍﻓﻀﻞ * ﺍﻟﺜﺎﻟﺚ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻭﻗﻊ ﺍﻟﺘﻔﻀﻞ ﻬﺑﺎ ﻋﻠﻰ ﺍﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﺍﻟﺸﺮﻳﻒ ﻭﻗﻊ ﺍﻟﺘﻔﻀﻞ ﻬﺑﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻓﻬﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻟﺬﻱ ﺑﻌﺜﻪ ﺍﷲ ﺗﻌﺎﱃ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻓﻌﻤﺖ ﺑﻪ ﺍﻟﻨﻌﻤﺔ ﲨﻊ ﺍﳋﻼﺋﻖ ﻓﻜﺎﻧﺖ ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ‬
‫ﺍﻋﻢ ﻧﻔﻌﺎ ﻓﻜﺎﻧﺖ ﺍﻓﻀﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻧﺘﻬﻰ * ﻗﺎﻝ ﺍﻟﺰﺭﻗﺎﱐ ﻭﻫﻮ ﻣﺘﻌﻘﺐ‬
‫ﺑﻘﻮﻝ ﺍﻟﺸﻬﺎﺏ ﺍﳍﻴﺘﻤﻲ ﻓﻴﻪ ﺍﺣﺘﻤﺎﻝ ﻭﺍﺳﺘﺪﻻﻝ ﲟﺎ ﻻ ﻳﻨﺘﺞ ﺍﳌﺪﻋﻲ ﻻﻧﻪ ﺍﻥ ﺍﺭﻳﺪ ﺍﻥ ﺗﻠﻚ‬
‫ﺍﻟﻠﻴﻠﺔ ﻭﻣﺜﻠﻬﺎ ﻣﻦ ﻛﻞ ﺳﻨﺔ ﺍﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻓﻀﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻓﻬﺬﻩ ﺍﺩﻟﺔ ﻻ ﺗﻨﺘﺞ ﺫﻟﻚ‬
‫ﻛﻤﺎ ﻫﻮ ﺟﻠﻲ ﻭﺍﻥ ﺍﺭﻳﺪ ﻋﲔ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻓﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﺍﺫ ﺫﺍﻙ ﻭﺍﳕﺎ ﺍﺗﻰ‬
‫ﻓﻀﻠﻬﺎ ﰲ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﻟﻴﺎﱄ ﺍﻟﺴﻨﺔ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ ﲟﺪﺓ ﻓﻠﻢ ﳝﻜﻦ‬
‫ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﺣﱴ ﻳﺘﺄﺗﻰ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻔﻀﻴﻞ ﻭﺗﻠﻚ ﺍﻧﻘﻀﺖ ﻭﻫﺬﻩ ﺑﺎﻗﻴﺔ ﺍﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻗﺪ‬
‫ﻧﺺ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻰ ﺍﻓﻀﻠﻴﺘﻬﺎ ﻭﱂ ﻳﺘﻌﺮﺽ ﻟﻠﻴﻠﺔ ﺍﳌﻮﻟﺪ ﻭﻻ ﻻﻣﺜﺎﳍﺎ ﺑﺎﻟﺘﻔﻀﻴﻞ ﺍﺻﻼ‬
‫ﻭﻛﺎﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻭﻟﺪ ﻓﻴﻬﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ ﺍﻬﻧﺎ ﺍﻓﻀﻞ ﻣﻦ ﺳﺎﻋﺔ‬
‫ﺍﻻﺟﺎﺑﺔ ﻣﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﻮﺟﺐ ﻋﻠﻴﻨﺎ ﺍﻥ ﻧﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﻧﺎ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫)‪ (٥‬ﳛﲕ ﺍﻟﻨﻮﻭﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٧٦‬ﻫـ‪ ١٢٧٧] .‬ﻡ‪ [.‬ﰲ ﺍﻟﺸﺎﻡ‬

‫ ‪- ١٥٣‬‬‫ﻭﺳﻠﻢ ﻭﻻ ﻧﺒﺘﺪﻉ ﺷﻴﺌﺎ ﻣﻦ ﻋﻨﺪ ﻧﻔﻮﺳﻨﺎ ﺍﻟﻘﺎﺻﺮﺓ ﻋﻦ ﺍﺩﺭﺍﻛﻪ ﺍ ﹼﻻ ﺑﺘﻮﻗﻴﻒ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺍﻧﺎ ﻟﻮ ﺳﻠﻤﻨﺎ ﺍﻓﻀﻠﻴﺔ ﻟﻴﻠﺔ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻜﻦ ﻟﻪ ﻓﺎﺋﺪﺓ‬
‫ﺍﺫ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺗﻔﻀﻴﻞ ﺍﻻﺯﻣﻨﺔ ﺍ ﹼﻻ ﺑﻔﻀﻞ ﺍﻟﻌﻤﻞ ﻓﻴﻬﺎ ﻭﺍﻣﺎ ﺗﻔﻀﻴﻞ ﺫﺍﺕ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻜﻮﻥ ﻓﻴﻪ ﻋﻤﻞ ﻓﻠﻴﺲ ﻓﻴﻪ ﻛﺒﲑ ﻓﺎﺋﺪﺓ ﺍﱃ ﻫﻨﺎ ﻛﻼﻣﻪ ﻭﻫﻮ ﻭﺟﻴﻪ * ﰒ ﺍﺫﺍ ﻗﻠﻨﺎ ﲟﺎ ﻗﺎﻝ‬
‫ﺍﳌﺼﻨﻒ ﺍﻱ ﺻﺎﺣﺐ ﺍﳌﻮﺍﻫﺐ ﻣﻦ ﺍﻥ ﺍﻟﻮﻻﺩﺓ ﻬﻧﺎﺭﺍ ﻓﻬﻞ ﺍﻻﻓﻀﻞ ﻳﻮﻡ ﺍﳌﻮﻟﺪ ﺍﻭ ﻳﻮﻡ‬
‫ﺍﻟﺒﻌﺜﺔ ﺍﻱ ﻭﺍﻻﻗﺮﺏ ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﻳﻌﲏ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﺸﱪﺍﻣﻠﺴﻲ ﺍﻥ ﻳﻮﻡ ﺍﳌﻮﻟﺪ ﺍﻓﻀﻞ‬
‫ﳌﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﻭﻭﺟﻮﺩﻩ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺑﻌﺜﺘﻪ ﻓﺎﻟﻮﺟﻮﺩ ﺍﺻﻞ ﻭﺍﻟﺒﻌﺜﺔ‬
‫ﻃﺎﺭﺋﺔ ﻋﻠﻴﻪ ﻭﺫﻟﻚ ﻗﺪ ﻳﻘﺘﻀﻲ ﺗﻔﻀﻴﻞ ﺍﳌﻮﻟﺪ ﻻﺻﺎﻟﺘﻪ ﺍﱃ ﻫﻨﺎ ﻛﻼﻡ ﺍﻟﺰﺭﻗﺎﱐ]‪ * [١‬ﻭﰲ‬
‫ﺍﳌﻮﺍﻫﺐ ﺍﻳﻀﺎ ﻭﺍﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺍﻟﺬﻱ ﺧﻠﻖ ﻓﻴﻪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﺺ ﺑﺴﺎﻋﺔ ﻻ‬
‫ﻳﺼﺎﺩﻓﻬﺎ ﻋﺒﺪ ﻣﺴﻠﻢ ﻳﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺧﲑﺍ ﺍﻻ ﺍﻋﻄﺎﻩ ﺍﻳﺎﻩ ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﺎﻟﺴﺎﻋﺔ ﺍﻟﱵ‬
‫ﻭﻟﺪ ﻓﻴﻬﺎ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺍﻧﺘﻬﻰ ﻭﺗﻌﻘﺒﻪ ﺍﻟﺰﺭﻗﺎﱐ ﺍﻳﻀﺎ ﲟﺜﻞ ﻣﺎ ﺗﻘﺪﻡ * ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﲪﺪ‬
‫ﻋﺎﺑﺪﻳﻦ ﺑﻌﺪ ﻣﺎ ﺫﻛﺮ ﺍﻗﻮﻝ ﻟﻜﻦ ﻧﻘﻞ ﺍﻟﺪﺍﻭﻭﺩﻱ ﻋﻦ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ ﻭﻫﻲ ﻣﻮﻟﺪ ﺍﺑﻦ‬
‫ﺣﺠﺮ ﺍﻟﻜﺒﲑ ﺍﻥ ﺍﻟﻼﺋﻖ ﺑﺎﻟﻘﻮﺍﻋﺪ ﻭﲢﻘﻴﻖ ﺍﻻﺩﻟﺔ ﺍﻧﺎ ﺍﺫﺍ ﺭﺍﻋﻴﻨﺎ ﺟﻼﻟﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻱ ﺷﺮﻑ ﺣﱴ‬
‫ﻭﺳﻠﻢ ﱂ ﳝﺘﻨﻊ ﻋﻠﻴﻨﺎ ﺍﻥ ﻧﻘﻮﻝ ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺜﻴﺔ ﳍﺎ ﺷﺮﻑ ﺍ ّ‬
‫ﻋﻠﻰ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻭﺍﻥ ﻗﻠﻨﺎ ﺍﻥ ﺍﻟﺘﻔﻀﻴﻞ ﻗﺪ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﺬﻭﺍﺕ ﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﻤﻞ ﻛﺠﻠﺪ‬
‫ﺍﳌﺼﺤﻒ ﻭﺟﻠﺪ ﻏﲑﻩ * ﻭﺍﻣﺎ ﻣﻦ ﺷﻬﺪ ﻇﻬﻮﺭ ﻧﻌﻤﺔ ﺭﺑﻪ ﺍﻟﻜﱪﻯ ﻣﻦ ﺍﳚﺎﺩﻩ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻣﺜﻠﻬﺎ ﻭﺍﺣﻴﺎﻫﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﻬﻮﺩ ﻓﻼ ﺑﺪﻉ ﺍﻥ ﳛﺼﻞ ﻟﻪ ﻓﻀﻞ ﻻ ﳛﺼﻰ‬
‫ﻭﺭﻗﻲ ﻻ ﻳﺴﺘﻘﺼﻰ ﺍﻧﺘﻬﻰ ﻭﻧﻘﻞ ﺍﻟﺪﺍﻭﻭﺩﻱ ﺍﻳﻀﺎ ﻋﻦ ﺍﻟﺸﻤﺲ ﳏﻤﺪ ﺑﻦ ﺍﳉﺰﺭﻱ]‪ [٢‬ﺍﻥ‬
‫ﻫﺬﻩ ﺍﻻﻣﺔ ﱂ ﺗﺘﺨﺬ ﻟﻴﻠﺔ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻴﺪﺍ ﻛﻤﺎ ﺍﲣﺬﺕ ﺍﻣﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻟﻴﻠﺔ ﻣﻮﻟﺪﻩ ﻋﻴﺪﺍ ﻻﻥ ﺍﻻﻋﻴﺎﺩ ﺗﻮﻗﻴﻔﻴﺔ ﻭﱂ ﻳﺸﺮﻉ ﻟﻨﺎ ﻏﲑ ﻫﺬﻳﻦ ﺍﻟﻴﻮﻣﲔ ﺍﻭ ﻻﻧﻪ‬
‫ﳌﺎ ﻛﺎﻥ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﻭﻳﻮﻡ ﻭﻓﺎﺗﻪ ﻣﺘﻘﺎﺑﻼﻥ ﺗﻜﺎﻓﺄ ﺍﻟﺴﺮﻭﺭ ﺑﺎﻟﻌﺰﺍﺀ‬
‫)‪ (١‬ﳏﻤﺪ ﺍﻟﺰﺭﻗﺎﱐ ﺍﳌﺎﻟﻜﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ١١٢٢‬ﻫـ‪ ١٧١٠].‬ﻡ‪ [.‬ﰲ ﺍﻟﻘﺎﻫﺮﺓ‬
‫)‪ (٢‬ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺍﺑﻦ ﺍﳉﺰﺭﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٨٣٣‬ﻫـ‪ ١٤٣٠] .‬ﻡ‪ [.‬ﰲ ﺷﲑﺍﺯ‬

‫ ‪- ١٥٤‬‬‫ﻭﻫﺬﺍ ﺍﺣﺴﻦ ﻣﺎ ﻇﻬﺮ ﱄ ﺍﻧﺘﻬﻰ ﻫﺬﺍ ﻭﰲ ﺷﺮﺡ ﺍﻟﺸﻔﺎ ﻟﻠﺸﻬﺎﺏ ﻋﻦ ﺍﳍﺪﻯ ﺍﻟﻨﺒﻮﻱ ﺍﻥ‬
‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺳﺌﻞ ﻫﻞ ﻟﻴﻠﺔ ﺍﻻﺳﺮﺍﺀ ﺍﻓﻀﻞ ﺍﻡ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻓﺎﺟﺎﺏ ﺑﺎﻥ ﺍﻟﻘﺎﺋﻞ ﺑﺎﻥ ﻟﻴﻠﺔ‬
‫ﺍﻻﺳﺮﺍﺀ ﺍﻓﻀﻞ ﺍﻥ ﺍﺭﺍﺩ ﺍﻬﻧﺎ ﻭﻧﻈﺎﺋﺮﻫﺎ ﻣﻦ ﻛﻞ ﻋﺎﻡ ﺍﻓﻀﻞ ﻓﻼ ﻭﺟﻪ ﻟﻪ ﻭﺍﻥ ﺍﺭﺍﺩ ﺍﻬﻧﺎ‬
‫ﲞﺼﻮﺻﻬﺎ ﺍﻓﻀﻞ ﻻﻧﻪ ﺣﺼﻞ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻬﺎ ﻣﺎ ﱂ ﳛﺼﻞ ﻟﻪ ﰲ ﻏﲑﻫﺎ‬
‫ﻭﻣﺎ ﱂ ﳛﺼﻞ ﻟﻐﲑﻩ ﻓﻬﻮ ﺻﺤﻴﺢ ﺍﻥ ﺳﻠﻢ ﺍﻥ ﻣﺎ ﺍﻧﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﻴﻬﺎ ﺍﻓﻀﻞ ﻣﻦ ﺍﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﳛﺘﺎﺝ ﺍﱃ ﻋﻠﻢ ﲝﻘﺎﺋﻖ ﺗﻠﻚ ﺍﻻﻣﻮﺭ ﺍﻧﺘﻬﻰ ﻭﰲ ﺣﺎﺷﻴﺔ‬
‫ﺳﻴﺪﻱ ﺍﻟﻌﻢ ﻳﻌﲏ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺪﺭ ﻣﺎ ﺣﺎﺻﻠﻪ ﺍﻥ ﺍﻳﺎﻡ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﺍﻓﻀﻞ ﻣﻦ‬
‫ﺍﻳﺎﻡ ﻋﺸﺮ ﺭﻣﻀﺎﻥ ﻭﻟﻴﺎﱄ ﺍﻟﺜﺎﱐ ﺍﻓﻀﻞ ﻣﻦ ﻟﻴﺎﻝ ﺍﻻﻭﻝ ﻻﻥ ﺍﻓﻀﻞ ﻣﺎ ﰲ ﺍﻟﺜﺎﱐ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬
‫ﻭﻬﺑﺎ ﺍﺯﺩﺍﺩ ﺷﺮﻓﻪ ﻭﺍﺯﺩﻳﺎﺩ ﺷﺮﻑ ﺍﻻﻭﻝ ﺑﻴﻮﻡ ﻋﺮﻓﺔ ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺍﻓﻀﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ‬
‫ﻭﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ ﺍﻓﻀﻞ ﻣﻦ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﻭﻫﺬﺍ ﺧﻼﻑ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﻋﺒﺎﺭﺓ ﺍﳉﻮﻫﺮﺓ ﻣﻦ‬
‫ﺗﻔﻀﻴﻞ ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ ﻋﻠﻲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺣﻴﺚ ﻗﺎﻝ ﺍﻬﻧﺎ ﺍﻱ ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ ﺍﻓﻀﻞ ﻟﻴﺎﱄ ﺍﻟﺴﻨﺔ‬
‫ﻭﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺍﻓﻀﻞ ﻣﻦ ﻟﻴﻠﺘﻬﺎ ﻻﻥ ﻓﻀﻴﻠﺘﻪ ﻋﻠﻰ ﻟﻴﻠﺘﻬﺎ ﺑﺼﻼﺓ ﺍﳉﻤﻌﺔ ﻭﻫﻲ ﰲ ﺍﻟﻴﻮﻡ ﻭﰲ‬
‫ﺍﻟﺪﺭ ﻟﻮﻗﻔﺔ ﺍﳉﻤﻌﺔ ﻣﺰﻳﺔ ﺑﺴﺒﻌﲔ ﺣﺠﺔ ﻭﻳﻔﻐﺮ ﻓﻴﻬﺎ ﻟﻜﻞ ﻓﺮﺩ ﺑﻼ ﻭﺍﺳﻄﺔ ﺍﻧﺘﻬﻰ ﻭﰲ‬
‫ﺍﻻﺣﻴﺎﺀ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺍﺫﺍ ﻭﺍﻓﻖ ﻳﻮﻡ ﻋﺮﻓﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻏﻔﺮ ﻟﻜﻞ ﺍﻫﻞ ﻋﺮﻓﺔ ﻭﻫﻮ‬
‫ﺍﻓﻀﻞ ﻳﻮﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻴﻪ ﺣﺞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻭﻛﺎﻥ‬
‫ﺖ ﹶﻟ ﹸﻜ ْﻢ ﺩِﻳَﻨ ﹸﻜ ْﻢ * ﺍﳌﺎﺋﺪﺓ‪ (٣ :‬ﻭﺫﻛﺮ ﰲ ﺍﻻﺣﻴﺎﺀ‬
‫ﻭﺍﻗﻔﺎ ﺍﺫ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﹶﺍﹾﻟَﻴ ْﻮ َﻡ ﹶﺍ ﹾﻛ َﻤ ﹾﻠ ُ‬

‫ﺍﻳﻀﺎ ﰲ ﲝﺚ ﺍﻟﻐﺴﻞ ﺍﻥ ﻳﻮﻡ ﻋﺮﻓﺔ ﺍﻓﻀﻞ ﺍﻳﺎﻡ ﺍﻟﺴﻨﺔ * ﻭﻧﻘﻞ ﺍﻟﻄﺤﻄﺎﻭﻱ]‪ [١‬ﻋﻦ ﺑﻌﺾ‬
‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻥ ﺍﻓﻀﻞ ﺍﻟﻠﻴﺎﱄ ﻟﻴﻠﺔ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﰒ ﻟﻴﻠﺔ ﺍﻻﺳﺮﺍﺀ‬
‫ﻭﺍﳌﻌﺮﺍﺝ ﰒ ﻟﻴﻠﺔ ﻋﺮﻓﺔ ﰒ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﰒ ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ ﰒ ﻟﻴﻠﺔ ﺍﻟﻌﻴﺪ ﺍﻧﺘﻬﻰ ﻭﰲ‬
‫ﺷﺮﺡ ﺍﻟﺸﻔﺎ ﻟﻠﺸﻬﺎﺏ ﺍﻥ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﰲ ﺣﻘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻴﻮﻡ ﺍﳉﻤﻌﺔ ﻵﺩﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺎﻧﻪ ﻓﻴﻪ ﺧﻠﻖ * ﻭﻓﻴﻪ ﻧﺰﻝ ﺍﱃ ﺍﻻﺭﺽ ﻭﻓﻴﻪ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ ﻭﻣﺎﺕ ﻓﻴﻪ ﺍﻧﺘﻬﻰ‬
‫ﻭﱂ ﳚﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻳﻮﻡ ﻣﻮﻟﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺘﻜﻠﻴﻒ‬
‫)‪ (١‬ﺃﲪﺪ ﺍﻟﻄﺤﻄﺎﻭﻱ ﺍﳊﻨﻔﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٢٣١‬ﻫـ‪ ١٨١٦] .‬ﻡ‪[.‬‬

‫ ‪- ١٥٥‬‬‫ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﺟﻌﻞ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺍﳌﺨﻠﻮﻕ ﻓﻴﻪ ﺁﺩﻡ ﻣﻦ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﺍﳋﻄﺒﺔ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﺍﻛﺮﺍﻣﺎ ﻟﻨﺒﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻋﻦ ﺍﻣﺘﻪ ﺑﺴﺒﺐ ﻭﺟﻮﺩﻩ ﻗﺎﻝ ﺗﻌﺎﱃ‬

‫ﲔ * ﺍﻻﻧﺒﻴﺎﺀ‪ (١٠٧ :‬ﻭﻣﻦ ﺫﻟﻚ ﻋﺪﻡ ﺍﻟﺘﻜﻠﻴﻒ‪.‬‬
‫) َﻭﻣَﺂ ﹶﺍ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻙ ِﺍ ﱠﻻ َﺭ ْﺣ َﻤ ﹰﺔ ِﻟ ﹾﻠﻌَﺎﹶﻟ ِﻤ َ‬

‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻗﻮﻟﻪ ﻋﻨﺪ ﻗﻮﻝ ﺍﺑﻦ ﺣﺠﺮ‬
‫)ﺍﻟﺼﻮﺍﺏ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﺪ ﲟﻜﺔ ﻭﻻ ﳚﻮﺯ ﺍﻋﺘﻘﺎﺩ ﻏﲑﻩ( ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﻮﱄ‬
‫ﺍﻥ ﻳﻌﻠﻢ ﺍﻟﺼﻐﲑ ﺍﺫﺍ ﻣﻴﺰ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﺪ ﲟﻜﺔ ﻭﺩﻓﻦ ﺑﺎﳌﺪﻳﻨﺔ ﻛﻤﺎ ﰲ ﺳﲑﺓ‬
‫ﺍﳊﻠﱯ ﺍﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ ﻋﻦ ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ * ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ‬
‫ﻭﻫﺬﺍ ﺍﻭﻝ ﻭﺍﺟﺐ ﻟﻼﻭﻻﺩ ﻋﻠﻰ ﺍﺻﻮﳍﻢ ﺍﻬﻧﻢ ﻳﻌﻠﻤﻮﻧﻪ ﳍﻢ ﺍﺫﺍ ﺑﻠﻐﻮﺍ ﺳﺒﻊ ﺳﻨﲔ ﻭﻣﻴﺰﻭﺍ‬
‫ﺑﻞ ﻧﺺ ﻛﻼﻡ ﺑﻌﻀﻬﻢ ﺍﻥ ﺍﻧﻜﺎﺭ ﺫﻟﻚ ﻛﻔﺮ ﻛﺎﻧﻜﺎﺭ ﻛﻮﻧﻪ ﻗﺮﺷﻴﺎ ﻭﻻ ﻳﻨﺤﺼﺮ ﺍﻻﻣﺮ‬
‫ﻓﻴﻬﻤﺎ ﺍﻱ ﰲ ﻛﻮﻧﻪ ﻭﻟﺪ ﲟﻜﺔ ﻭﺩﻓﻦ ﺑﺎﳌﺪﻳﻨﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻼﺑﺪ ﺍﻥ ﻳﺬﻛﺮ ﻟﻪ ﻣﻦ‬
‫ﺍﻭﺻﺎﻓﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻣﺎ ﳝﻴﺰﻩ ﻭﻟﻮ ﺑﻮﺟﻪ ﻓﻴﺠﺐ ﺍﻥ ﻳﺒﲔ ﻟﻪ‬
‫ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻧﻪ ﻣﻦ ﻗﺮﻳﺶ ﻭﺍﺳﻢ ﺍﺑﻴﻪ ﻭﺍﻣﻪ ﻭﺃﻧﻪ ﺑﻌﺚ ﺑﻜﺬﺍ ﻭﺩﻓﻦ ﺑﻜﺬﺍ ﻭﻫﻮ ﻧﱯ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﱃ ﻛﺎﻓﺔ ﺍﳋﻠﻖ ﻭﻳﺬﻛﺮ ﻟﻪ ﻟﻮﻧﻪ ﺍﻱ ﺻﻔﺔ ﺧﻠﻘﻪ ﺍﻟﺸﺮﻳﻒ ﻟﻴﺰﺩﺍﺩ ﻣﻌﺮﻓﺔ‬
‫ﻭﳛﺘﺮﺯ ﻋﻦ ﺿﺪﻩ * ﻭﻗﺎﻝ ﺍﻟﻔﺎﺳﻲ]‪ [١‬ﰲ ﺷﺮﺡ ﺍﻟﺪﻻﺋﻞ ﻭﻫﺬﻩ ﺍﻻﻭﺻﺎﻑ ﺍﳌﺬﻛﻮﺭﺓ ﻫﻨﺎ‬
‫ﺍﻟﱵ ﻫﻲ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻨﱯ ﺍﻟﻌﺮﰊ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺰﻣﺰﻣﻲ ﺍﳌﻜﻲ ﺍﻟﺘﻬﺎﻣﻲ ﳑﺎ ﳚﺐ‬
‫ﺍﻋﺘﻘﺎﺩﻩ ﰲ ﺣﻘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺫ ﻫﻲ ﻣﻦ ﲨﻠﺔ ﻣﺸﺨﺼﺎﺗﻪ ﺍﳌﻌﻴﻨﺔ ﻟﻪ ﻓﻤﻦ ﻗﺎﻝ‬
‫ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﺲ ﺑﻌﺮﰊ ﻭﻟﻴﺲ ﺑﻘﺮﺷﻲ ﻓﻜﺎﻓﺮ ﻛﻤﺎ ﺍﺫﺍ ﻗﺎﻝ ﻟﻴﺲ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﲟﻜﺔ ﺍﻭ ﱂ ﻳﻜﻦ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻻ ﺗﻮﰲ ﻬﺑﺎ ﻻﻥ ﻫﺬﺍ ﻛﻠﻪ ﺟﺤﺪ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻧﺘﻬﻰ ﺯﺍﺩ ﰲ ﺍﻟﺸﻔﺎ ﻭﻛﺬﺍ ﻣﻦ ﻗﺎﻝ ﺍﺳﻮﺩ ﺍﻭ ﻣﺎﺕ ﻗﺒﻞ ﺍﻥ ﻳﻠﺘﺤﻲ * ﻗﺎﻝ ﺷﺎﺭﺣﻪ ﻋﻠﻲ‬
‫ﺍﻟﻘﺎﺭﻱ ﻭﻳﻨﺒﻐﻲ ﺍﻥ ﻳﻘﻴﺪ ﻫﺬﺍ ﲟﺎ ﺍﺫﺍ ﺍﺭﺍﺩ ﺍﺣﺘﻘﺎﺭﻩ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻣﺎ ﺍﺫﺍ ﻗﺎﻝ‬
‫ﺫﻟﻚ ﻋﻦ ﺟﻬﻞ ﺑﺸﻤﺎﺋﻠﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺘﻜﻔﲑﻩ ﻟﻴﺲ ﰲ ﳏﻠﻪ ﻻﻥ ﺍﻟﻌﻠﻢ‬
‫ﺑﻜﻮﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺑﻴﺾ ﻟﻴﺲ ﻗﻄﻌﻴﺎ ﻭﻻ ﺍﻧﻪ ﳑﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‬
‫)‪ (١‬ﳏﻤﺪ ﺍﳌﻬﺪﻱ ﺍﻟﻔﺎﺳﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٠٥٢‬ﻫـ‪ ١٦٤٢] .‬ﻡ‪[.‬‬

‫ ‪- ١٥٦‬‬‫ﻭﺍﻟﺴﻮﺍﺩ ﻻ ﻳﻨﺎﰲ ﺍﻟﻨﺒﻮﺓ ﻓﻘﺪ ﻗﺎﻝ ﲨﻊ ﺑﻨﺒﻮﺓ ﻟﻘﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ * ﻭﻗﻮﻟﻪ ﻣﺎﺕ ﻗﺒﻞ ﺍﻥ‬
‫ﻳﻠﺘﺤﻲ ﻓﺎﻧﻪ ﻛﺬﺏ ﰲ ﻧﻔﺲ ﺍﻻﻣﺮ ﻟﻜﻦ ﺍﳕﺎ ﻳﻜﻔﺮ ﺍﺫﺍ ﻛﺎﻥ ﺍﺳﺘﺨﻔﺎﻓﺎ ﺍﻭ ﺍﺳﺘﻬﺰﺍﺀ ﺍﻭ‬
‫ﺗﻜﺬﻳﺒﺎ ﺑﻨﺒﻮﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ * ﻭﻗﻮﻟﻪ ﺍﻭ ﻟﻴﺲ ﺑﻘﺮﺷﻲ ﻓﻜﺎﻓﺮ ﻓﻴﻪ ﺍﻥ ﺍﻟﻌﻠﻢ ﺑﻜﻮﻧﻪ‬
‫ﻗﺮﺷﻴﺎ ﻟﻴﺲ ﺿﺮﻭﺭﻳﺎ ﻓﻐﺎﻳﺘﻪ ﺍﻧﻪ ﻳﻜﻮﻥ ﻛﺎﺫﺑﺎ ﺑﻪ ﺟﺎﻫﻼ ﺑﻮﺿﻌﻪ ﻭﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﻛﻮﻧﻪ‬
‫ﻣﻜﺬﺑﺎ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ * ﻭﻗﻮﻟﻪ ﻛﻤﺎ ﺍﺫﺍ ﻗﺎﻝ ﻟﻴﺲ ﺍﻟﺬﻱ ﻛﺎﻥ ﲟﻜﺔ ﺍﻭ ﱂ ﻳﻜﻦ‬
‫ﺑﺎﳌﺪﻳﻨﺔ ﳛﺘﻤﻞ ﺍﻥ ﻳﻜﻮﻥ ﻗﺎﻝ ﺫﻟﻚ ﺟﻬﻼ ﻭﺍﻥ ﻳﻜﻮﻥ ﺗﻜﺬﻳﺒﺎ * ﻭﺍﳊﺎﺻﻞ ﺍﻧﻪ ﻳﻜﻔﺮ ﻬﺑﺬﺍ‬
‫ﻛﻠﻪ ﺍﻥ ﺍﺭﺍﺩ ﻧﻔﻲ ﻧﺒﻮﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻳﺸﲑ ﺍﻟﻴﻪ ﻗﻮﻝ ﺍﻟﺸﻔﺎ ﻷﻥ ﻭﺻﻔﻪ‬
‫ﺑﻐﲑ ﺻﻔﺎﺗﻪ ﺍﳌﻌﻠﻮﻣﺔ ﻋﻨﺪ ﻛﻞ ﻭﺍﺣﺪ ﻧﻔﻲ ﻟﻪ ﺍﻱ ﻟﻮﺟﻮﺩﻩ ﻭﺗﻜﺬﻳﺐ ﺑﻪ ﺍﻱ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺫﻛﺮ ﺍﻥ ﺍﳉﻬﻞ ﺑﺒﻌﺾ ﺻﻔﺎﺕ ﺍﻟﺒﺎﺭﺉ ﺗﻌﺎﱃ ﻻ ﳜﺮﺟﻪ ﻋﻦ ﺍﻻﳝﺎﻥ ﻛﻤﺎ‬
‫ﻋﻠﻴﻪ ﺍﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻻﻋﻴﺎﻥ ﻓﻜﻴﻒ ﺍﳉﻬﻞ ﺑﺒﻌﺾ ﺻﻔﺎﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻻ ﺳﻴﻤﺎ‬
‫ﻭﱂ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣﻜﻢ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻻﺳﻼﻡ ﺍﻧﺘﻬﻰ * ﻭﰲ ﺭﻭﺡ ﺍﳌﺒﻴﺎﻥ ﻭﺍﳌﺨﺘﺎﺭ ﺍﻧﻪ ﻻ‬
‫ﻳﺸﺘﺮﻁ ﰲ ﺍﻹﺳﻼﻡ ﻣﻌﺮﻓﺔ ﺍﺳﻢ ﺍﰊ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﺳﻢ ﺟﺪﻩ ﺑﻞ ﻳﻜﻔﻲ‬
‫ﻓﻴﻪ ﻣﻌﺮﻓﺔ ﺍﲰﻪ ﺍﻟﺸﺮﻳﻒ ﻛﻤﺎ ﰲ ﻫﺪﺍﻳﺔ ﺍﳌﺮﻳﺪﻳﻦ ﻟﻠﻤﻮﱃ ﺍﺧﻲ ﭼﻠﱯ ﺍﻧﺘﻬﻰ ﻟﻜﻦ ﻟﻮ ﻗﺎﻝ‬
‫ﺍﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﱂ ﳜﻠﻖ ﻣﻦ ﻧﻄﻔﺔ ﻭﺍﳕﺎ ﻫﻮ ﻛﻌﻴﺴﻰ ﻭﺁﺩﻡ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻗﺎﻝ ﺍﻟﻔﺎﺳﻲ ﻓﻜﻞ ﺫﻟﻚ ﻧﺺ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻛﻔﺮ ﻗﺎﺋﻠﻪ ﻭﻣﺪﻋﻴﻪ ﺍﻧﺘﻬﻰ ﻭﺍﳊﺎﺻﻞ‬
‫ﺍﻥ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺗﻌﻠﻤﻪ ﻭﺗﻌﻠﻴﻤﻪ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻜﻤﺎﻝ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﺣﻴﺪﻩ ﻭﺍﻧﻪ‬
‫ﻳﺴﻤﻊ ﻛﻼﻣﻬﻢ ﻭﺍﻧﻪ ﻣﻌﻬﻢ ﺣﻴﺜﻤﺎ ﻛﺎﻧﻮﺍ ﻭﻛﺬﺍ ﻣﻌﺮﻓﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻧﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻧﱯ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﱃ ﻛﺎﻓﺔ ﺍﳋﻠﻖ ﺍﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻧﻪ ﺍﻧﺴﺎﻥ ﺍﻭﺣﻰ‬
‫ﺍﷲ ﺍﻟﻴﻪ ﺑﺸﺮﻉ ﻧﺎﺳﺦ ﳉﻤﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﻗﺒﻠﻪ ﻭﺍﻧﻪ ﻋﺮﰊ ﻫﺎﴰﻲ ﻭُﻟﺪ ﰲ ﻣﻜﺔ ﻭﺑﻌﺚ ﻓﻴﻬﺎ‬
‫ﻭﻫﺎﺟﺮ ﺍﱃ ﺍﳌﺪﻳﻨﺔ ﻭﻣﺎﺕ ﻓﻴﻬﺎ ﻭﺩُﻓﻦ ﻓﻴﻬﺎ ﻭﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺟﺐ ﺍﻟﻄﺎﻋﺔ‬
‫ﻭﺍﶈﺒﺔ ﻭﺍﻧﻪ ﺍﻡ ﻏﺎﺭ ﺛﻮﺭ ﻭﻓﺎﺯ ﻣﻌﻪ ﺍﻟﺼﺪﻳﻖ ﺑﺎﻟﺼﺤﺒﺔ ﻭﻇﻬﺮ ﻟﻪ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﺍﳉﻠﻴﻠﺔ ﻣﺎ‬
‫ﻻ ﳛﺼﻰ ﻭﻏﺰﺍ ﺍﻟﻐﺰﻭﺍﺕ ﺍﻟﺸﻬﲑﺓ ﻭﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺮﺍﻳﺎ ﻭﺑﻌﻮﺙ ﻛﺜﲑﺓ ﻭﻣﺎ‬
‫ﺯﺍﻝ ﻳﺪﻋﻮ ﺍﳋﻠﻖ ﺍﱃ ﺍﳊﻖ ﺍﱃ ﺍﻥ ﻗﺒﻀﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳌﺪﻳﻨﺔ‪.‬‬

‫ ‪- ١٥٧‬‬‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﺎﺑﺪﻳﻦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻗﻮﻟﻪ ﻋﻨﺪ ﻗﻮﻝ ﺍﺑﻦ ﺣﺠﺮ‬
‫)ﻭﺍﻻﺷﻬﺮ ﺍﻥ ﳏﻞ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﻜﺎﻥ ﺍﳌﻌﺮﻭﻑ ﺑﺴﻮﻕ ﺍﻟﻠﻴﻞ( ﺁﺧﺮ‬
‫ﺷﻌﺐ ﺑﲏ ﻫﺎﺷﻢ ﰲ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﺻﺎﺭﺕ ﶈﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺜﻘﻔﻲ ﺍﺧﻲ ﺍﳊﺠﺎﺝ ﺍﻟﻈﺎﱂ‬
‫ﺍﳌﺸﻬﻮﺭ ﻭﻫﻲ ﺑﺰﻗﺎﻕ ﺍﳌﺪﻛﺪﻙ ﻭﻛﺎﻧﺖ ﻗﺒﻞ ﺫﻟﻚ ﺑﻴﺪ ﻋﻘﻴﻞ ﺑﻦ ﺍﰊ ﻃﺎﻟﺐ * ﻭﰲ ﺷﺮﺡ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻟﻠﻘﺴﻄﻼﱐ ﻣﻦ ﻛﺘﺎﺏ ﺍﳊﺞ ﻗﻴﻞ ﺍﻥ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻛﺎﻧﺖ ﳍﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ‬
‫ﰒ ﺻﺎﺭﺕ ﻻﺑﻨﻪ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻓﻘﺴﻤﻬﺎ ﺑﲔ ﻭﻟﺪﻩ ﻓﻤﻦ ﰒ ﺻﺎﺭ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺣﻖ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻭﻛﺎﻥ ﻗﺪ ﺍﺳﺘﻮﱃ ﻃﺎﻟﺐ ﻭﻋﻘﻴﻞ ﻋﻠﻰ ﺍﻟﺪﺍﺭ ﻛﻠﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ‬
‫ﻭﺭﺛﻮﻩ ﻣﻦ ﺍﺑﻴﻬﻤﺎ ﺍﰊ ﻃﺎﻟﺐ ﻟﻜﻮﻬﻧﻤﺎ ﻛﺎﻧﺎ ﱂ ﻳﺴﻠﻤﺎ ﺍﻭ ﺑﺎﻋﺘﺒﺎﺭ ﺗﺮﻙ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳊﻘﻪ ﻣﻨﻬﺎ ﺑﺎﳍﺠﺮﺓ ﻭﻓﻘﺪ ﻃﺎﻟﺐ ﺑﺒﺪﺭ ﻓﺒﺎﻉ ﻋﻘﻴﻞ ﺍﻟﺪﺍﺭ ﻛﻠﻬﺎ ﺍﻧﺘﻬﻰ ﻛﻼﻡ‬
‫ﺍﻟﻘﺴﻄﻼﱐ ﺑﺎﺧﺘﺼﺎﺭ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻻﺛﲑ ﻗﻴﻞ ﺇ ﹼﻥ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﺒﻬﺎ ﻟﻪ‬
‫ﺍﻱ ﻟﻌﻘﻴﻞ ﻓﻠﻢ ﺗﺰﻝ ﺑﻴﺪﻩ ﺣﱴ ﺗﻮﰲ ﻋﻨﻬﺎ ﻓﺒﺎﻋﻬﺎ ﻭﻟﺪﻩ ﻣﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﺧﻲ‬
‫ﺍﳊﺠﺎﺝ * ﻭﻗﻴﻞ ﺍﻥ ﻋﻘﻴﻼ ﺑﺎﻋﻬﺎ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺗﺒﻌﺎ ﻟﻘﺮﻳﺶ ﺣﲔ ﺑﺎﻋﻮﺍ ﺩﻭﺭ ﺍﳌﻬﺎﺟﺮﻳﻦ‬
‫ﻭﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪﺍﻭﻭﺩﻱ ﻭﻏﲑﻩ ﺍﻧﻪ ﻛﺎﻥ ﻛﻞ ﻣﻦ ﻫﺎﺟﺮ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻉ ﻗﺮﻳﺒﻪ‬
‫ﺍﻟﻜﺎﻓﺮ ﺩﺍﺭﻩ ﻓﺎﻣﻀﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺼﺮﻓﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺗﺄﻟﻴﻔﺎ ﻟﻘﻠﻮﺏ ﻣﻦ‬
‫ﺍﺳﻠﻢ ﻣﻨﻬﻢ * ﻭﻗﺎﻝ ﰲ ﺗﺎﺭﻳﺦ ﺍﳋﻤﻴﺲ ﺍﺩﺧﻞ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻭُﻟﺪ‬
‫ﻓﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺩﺍﺭﻩ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ ﺍﻟﺒﻴﻀﺎﺀ ﻭﻫﻮ ﺍﻵﻥ ﺍﻱ ﳏﻞ ﻣﻮﻟﺪﻩ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﺪﺍﺭ ﺍﳌﺬﻛﻮﺭﺓ ﻣﺴﺠﺪ ﻳﺼﻠﻰ ﻓﻴﻪ ﷲ ﺗﻌﺎﱃ * ﻗﺎﻝ ﺍﻟﺪﺍﻭﻭﺩﻱ ﻭﻫﻮ‬
‫ﺍﻓﻀﻞ ﺑﻘﻌﺔ ﰲ ﻣﻜﺔ ﺑﻌﺪ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﻫﻮ ﺍﳌﺴﺠﺪ ﺍﳌﺸﻬﻮﺭ ﺍﻵﻥ ﺑﺎﳌﻮﻟﺪ ﻋﻨﺪ ﺍﻫﻞ‬
‫ﻣﻜﺔ ﻳﺬﻫﺒﻮﻥ ﺍﻟﻴﻪ ﰲ ﻛﻞ ﻋﺎﻡ ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﻭﳛﺘﻔﻠﻮﻥ ﺑﺬﻟﻚ ﺍﻋﻈﻢ ﻣﻦ ﺍﺣﺘﻔﺎﳍﻢ ﺑﺎﻻﻋﻴﺎﺩ‬
‫ﻭﻳﻘﺎﻝ ﻟﻪ ﺩﺍﺭ ﺧﺪﳚﺔ ﻭﻣﻮﻟﺪ ﻓﺎﻃﻤﺔ ﻭﺍﺷﺘﻬﺮ ﻬﺑﺎ ﻟﺸﺮﻓﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﺍ ﹼﻻ ﻓﻬﻮ ﻣﻮﻟﺪ‬
‫ﺑﻘﻴﺔ ﺍﺧﻮﺍﻬﺗﺎ ﻣﻦ ﺧﺪﳚﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻦ ﺍﻧﺘﻬﻰ ﻭﻭﻗﻔﺘﻪ ﺍﳋﻴﺰﺭﺍﻥ ﺟﺎﺭﻳﺔ ﺍﳌﻬﺪﻱ ﺍﻡ‬
‫ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ]‪ [١‬ﻓﺎﻬﻧﺎ ﺣﲔ ﺣﺠﺖ ﺍﻓﺮﺩﺕ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﻭﺟﻌﻠﺘﻪ ﻣﺴﺠﺪﺍ ﻳﺼﻠﻰ ﻓﻴﻪ ﷲ‬
‫)‪ (١‬ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺍﳋﻠﻴﻔﺔ ﺍﳋﺎﻣﺲ ﻣﻦ ﺧﻠﻔﺎﺀ ﺍﻟﻌﺒﺎﺳﻴﲔ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٩٣‬ﻫـ‪ ٨٠٩] .‬ﻡ‪ [.‬ﰲ ﻃﻮﺱ ]ﻣﺸﻬﺪ[‬

‫ ‪- ١٥٨‬‬‫ﺗﻌﺎﱃ * ﻭﰲ ﺍﻟﻨﻮﺭ ﺗﺒﻌﺎ ﻟﻠﺮﻭﺽ ﻭﺍﻣﺎ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﶈﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻓﻘﺪ ﺑﻨﺘﻬﺎ ﺯﺑﻴﺪﺓ ﻳﻌﲏ‬
‫ﺯﻭﺟﺔ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﻣﺴﺠﺪﺍ ﺣﲔ ﺣﺠﺖ ﻭﻫﻲ ﻋﻨﺪ ﺍﻟﺼﻔﺎ * ﻗﺎﻝ ﰲ ﺍﻧﺴﺎﻥ ﺍﻟﻌﻴﻮﻥ‬
‫ﻭﳚﻮﺯ ﺍﻥ ﺗﻜﻮﻥ ﺯﺑﻴﺪﺓ ﺟﺪﺩﺕ ﺫﻟﻚ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﺑﻨﺘﻪ ﺍﳋﻴﺰﺭﺍﻥ ﻓﻨﺴﺐ ﻟﻜﻞ ﻣﻨﻬﻤﺎ‬
‫ﻭﺍﻥ ﺍﳋﻴﺰﺭﺍﻥ ﺑﻨﺖ ﺩﺍﺭ ﺍﻻﺭﻗﻢ ﻣﺴﺠﺪﺍ ﻭﻫﻲ ﻋﻨﺪ ﺍﻟﺼﻔﺎ ﺍﻳﻀﺎ ﻭﻟﻌﻞ ﺍﻻﻣﺮ ﺍﻟﺘﺒﺲ ﻋﻠﻰ‬
‫ﺑﻌﺾ ﺍﻟﺮﻭﺍﺓ ﻻﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻋﻨﺪ ﺍﻟﺼﻔﺎ * ﻭﻗﻴﻞ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭُﻟﺪ ﰲ‬
‫ﺷﻌﺐ ﺑﲏ ﻫﺎﺷﻢ * ﻭﻗﺪ ﻳﻘﺎﻝ ﻻ ﳐﺎﻟﻔﺔ ﻻﻧﻪ ﳚﻮﺯ ﺍﻥ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻣﻦ ﺷﻌﺐ ﺑﲏ ﻫﺎﺷﻢ‬
‫* ﰒ ﺭﺃﻳﺖ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺬﻟﻚ ﻭﻻ ﻳﻨﺎﻓﻴﻪ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﳊﻤﻞ ﻣﻦ ﺍﻧﻪ ﰲ ﺷﻌﺐ‬
‫ﺍﰊ ﻃﺎﻟﺐ ﻭﻫﻮ ﻣﻦ ﲨﻠﺔ ﺑﲏ ﻫﺎﺷﻢ ﻭﻫﻮ ﻋﻨﺪ ﺍﳊﺠﻮﻥ ﻻﻧﻪ ﳚﻮﺯ ﺍﻥ ﻳﻜﻮﻥ ﺍﺑﻮ ﻃﺎﻟﺐ‬
‫ﺍﻧﻔﺮﺩ ﻋﻨﻬﻢ ﺑﺬﻟﻚ ﺍﻟﺸﻌﺐ * ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪﻯ ﰒ ﻻ ﺯﺍﻝ ﺍﳋﻠﻔﺎﺀ‬
‫ﻭﺍﻟﺴﻼﻃﲔ ﻳﺘﻌﺎﻫﺪﻭﻬﻧﺎ ﺑﺎﻟﺒﻨﺎﺀ ﻭﺍﻟﺘﺠﺪﻳﺪ ﺍﱃ ﺍﻵﻥ ﻭﻛﺎﻥ ﻭﺭﺍﺀﻫﺎ ﺑﺮﻛﺘﺎﻥ ﻋﻈﻴﻤﺘﺎﻥ‬
‫ﻳﺴﺘﻘﻰ ﻣﻨﻬﻤﺎ ﺍﳊﺠﺎﺝ ﰒ ﺧﺮﺑﺘﺎ ﻭﳏﻠﻬﻤﺎ ﻇﺎﻫﺮ ﺍﱃ ﺍﻵﻥ * ﻭﻣﻦ ﺍﻟﻐﺮﻳﺐ ﺍﻥ ﻣﻮﻟﺪﻩ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺮﺩﻡ ﺑﲏ ﲨﺢ ﲰﻲ ﺑﻪ ﳌﺎ ﺭﺩﻡ ﻓﻴﻪ ﻣﻦ ﻗﺘﻼﻫﻢ ﳌﺎ ﻗﺎﺗﻠﻮﺍ ﺑﲏ‬
‫ﳏﺎﺭﺏ ﺑﻦ ﻓﻬﺮ ﺍﻱ ﻭﻫﻮ ﻟﺒﲏ ﻗﺬﺍﺭ ﻭﻟﻴﺲ ﻫﻮ ﺍﻟﺮﺩﻡ ﺍﳌﺴﻤﻲ ﺑﺎﳌﺪﻋﻲ ﺍﻵﻥ ﻻﻥ ﻫﺬﺍ ﺍﳕﺎ‬
‫ﻛﺎﻥ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻧﺘﻬﻰ‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺴﻨﻮﻱ ﺍﻟﺮﻭﻣﻲ‬
‫ﺷﺎﺭﺡ ﺍﻟﻔﺼﻮﺹ ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪ ١٠٥٤‬ﻭﻗﺪ ﺗﺮﲨﻪ ﺍﶈﱯ ﰲ ﺧﻼﺻﺔ ﺍﻻﺛﺮ ﻭﺍﺛﲎ ﻋﻠﻴﻪ‬

‫ﻛﺜﲑﺍ ﻭﺫﻛﺮﻩ ﺻﺎﺣﺐ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﰲ ﺷﺮﺍﺡ ﺍﻟﻔﺼﻮﺹ ﻭﺍﺛﲎ ﻋﻠﻰ ﺷﺮﺣﻪ ﻭﺫﻛﺮ‬
‫ﻛﺘﺎﺑﻪ ﺍﻵﰐ ﻭﻗﺎﻝ ﺍﻧﻪ ﺗﺄﻟﻴﻒ ﻋﺒﺪﻱ ﺍﻓﻨﺪﻱ ﺷﺎﺭﺡ ﺍﻟﻔﺼﻮﺹ‬

‫ﲏ ﺍﳌﻨﱯﺀ ﻋﻦ ﻃﻬﺎﺭﺓ‬
‫)ﻭﻣﻦ ﺟﻮﺍﻫﺮﻩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻛﺘﺎﺑﻪ ﻣﻄﺎﻟﻊ ﺍﻟﻨﻮﺭ ﺍﻟﺴ ّ‬
‫ﰊ ﻭﻫﻮ ﻣﻦ ﺍﺟﻞ ﺍﻟﻜﺘﺐ ﺍﳌﺆﻟﻔﺔ ﰲ ﺷﺆﻭﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﻟﻨﺴﺐ ﺍﻟﻌﺮ ّ‬
‫ﻭﺍﺩﳍﺎ ﻋﻠﻲ ﺟﻼﻟﺔ ﻣﺆﻟﻔﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺑﻌﻠﻮ ﻗﺪﺭﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻫﻮ ﻫﺬﺍ ﲝﺮﻭﻓﻪ‬
‫ﻗﺎﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬

‫ ‪- ١٥٩‬‬‫)ﺃﻣﺎ ﺑﻌﺪ( ﻓﺎﻋﻠﻢ ﺍﻥ ﺭﻭﺡ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﻛﺎﻥ ﻣﻈﻬﺮﺍ‬
‫ﻟﻠﺠﻤﻊ ﺍﻻﺣﺪﻱ ﺍﻟﺬﺍﰐ * ﻭﺍﻟﺮﺗﻖ ﺍﻟﻌﻤﺎﺁﰐ ﺍﻻﲰﺎﺋﻲ ﻭﺍﻟﺼﻔﺎﰐ * ﻭﺍﺭﺍﺩ ﺍﳊﻖ ﺗﻌﺎﱃ‬
‫ﺍﻇﻬﺎﺭ ﺍﺳﺮﺍﺭﻩ ﺍﻟﻐﻴﺒﻴﺔ ﺍﳌﻜﻨﻮﻧﺔ * ﻭﺍﻧﻮﺍﺭ ﺻﻔﺎﺗﻪ ﻭﲡﻠﻴﺎﺗﻪ ﺍﳌﺴﺘﺠﻨﺔ ﺍﳌﺨﺰﻭﻧﺔ * ﰲ ﻏﻴﺐ‬
‫ﺍﳍﻮﻳﺔ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪﻣﻪ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺘﻌﻴﻨﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ * ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﻐﻴﺒﻴﺔ *‬
‫ﻭﺟﻌﻠﻪ ﺍﺻﻼ ﳉﻤﻴﻊ ﺍﳊﻘﺎﺋﻖ ﺍﻻﻟﻴﻬﺔ ﺍﻻﲰﺎﺋﻴﺔ * ﻭﺍﳊﻘﺎﺋﻖ ﺍﳌﻈﻬﺮﻳﺔ ﺍﻻﻣﻜﺎﻧﻴﺔ * ﻓﻠﻤﺎ‬
‫ﺷﺎﺀ ﺍﳊﻖ ﺍﻥ ﻳﻈﻬﺮ ﺑﻪ ﲨﻴﻊ ﻣﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺍﳊﻀﺮﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻻﳍﻴﺔ * ﻣﻦ ﺍﻟﻜﻤﺎﻻﺕ‬
‫ﺍﻻﳍﻴﺔ ﺍﻻﻧﺴﺎﻧﻴﺔ * ﻭﺍﻻﺳﺮﺍﺭ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ * ﻭﻳﻔﺘﺢ ﺑﻪ ﺍﺑﻮﺍﺏ ﺣﻀﺮﺍﺕ ﺍﳉﻮﺩﻳﺔ *‬
‫ﻭﺧﺰﺍﺋﻦ ﺍﻻﻋﻄﺎﺁﺕ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﺸﻬﻮﺩﻳﺔ * ﻭﺍﺭﺍﺩ ﺍﻥ ﻳﻈﻬﺮ ﺻﻮﺭﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻐﻴﺒﻴﺔ * ﰲ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﳊﺴﻴﺔ ﺍﻟﻌﻨﺼﺮﻳﺔ ﺍﻟﺒﺸﺮﻳﺔ * ﻗﺪﺭ ﻟﻪ ﺍﻵﺑﺎﺀ ﻭﺍﻻﻣﻬﺎﺕ * ﲝﺴﺐ ﺍﻻﺯﻣﺎﻥ‬
‫ﻭﺍﻻﻭﻗﺎﺕ * ﻭﺟﻌﻠﻬﻢ ﺍﻟﻮﺳﺎﺋﻂ ﻭﺍﻟﺮﻭﺍﺑﻂ ﻟﻮﺟﻮﺩﻩ ﺍﻟﺒﺸﺮﻱ ﺍﻟﻜﻠﻲ ﻭﺍﺻﻄﻔﻰ ﺍﺑﺎﻩ ﻋﺒﺪ‬
‫ﺍﷲ ﻭﺍﻣﻪ ﺁﻣﻨﺔ ﻟﻼﺑﻮﺓ ﻭﺍﻻﻣﻮﻣﺔ ﰲ ﺁﺧﺮ ﺍﳌﺮﺍﺗﺐ ﺍﻻﺳﺘﻘﺮﺍﺭﻳﺔ ﻭﺍﻻﺳﺘﻌﺪﺍﺩﻳﺔ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﺧﺘﺼﺎﺻﻪ ﻬﺑﻤﺎ ﻭﺍﺧﺘﺼﺎﺻﻬﻤﺎ ﺑﻪ ﻣﻦ ﺟﻬﺔ ﻃﻬﺎﺭﻬﺗﻤﺎ ﻭﻣﻨﺎﺳﺒﺘﻬﻤﺎ ﲝﺴﺐ‬
‫ﺗﻌﻠﻖ ﻋﻠﻤﻪ ﻭﺍﺭﺍﺩﺗﻪ ﻭﺣﺴﺐ ﺍﺳﺘﻌﺪﺍﺩﳘﺎ ﺍﻟﺬﺍﰐ ﻓﺎﻥ ﺣﺼﻮﻝ ﺍﻟﺰﻭﺟﻴﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‬
‫ﻭﺧﻠﻖ ﺍﻻﻧﺴﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻧﻄﻔﺔ ﻭﲪﻞ ﺍﻻﻧﺜﻰ ﻣﻦ ﺫﻛﺮ ﻭﻭﺿﻌﻬﺎ ﲪﻠﻬﺎ ﺍﻻﻧﺴﺎﻥ ﻻ‬

‫ﺏ ﹸﺛ ﱠﻢ ِﻣ ْﻦ ﻧُ ﹾﻄ ﹶﻔ ٍﺔ ﹸﺛ ﱠﻢ‬
‫ﷲ َﺧ ﹶﻠ ﹶﻘﻜﹸ ْﻢ ِﻣ ْﻦ ُﺗﺮَﺍ ٍ‬
‫ﻳﻜﻮﻥ ﺍ ﹼﻻ ﺑﺎﺫﻥ ﺍﷲ ﻭﺍﺭﺍﺩﺗﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻭَﺍ ُ‬
‫ﻀﻊُ ِﺍ ﱠﻻ ِﺑ ِﻌ ﹾﻠ ِﻤ ِﻪ * ﻓﺎﻃﺮ‪ (١٠ :‬ﻭﻻ ﺳﻴﻤﺎ‬
‫ﺤ ِﻤﻞﹸ ِﻣ ْﻦ ﹸﺍْﻧﺜﹶﻰ َﻭ ﹶﻻ َﺗ َ‬
‫َﺟ َﻌ ﹶﻠﻜﹸ ْﻢ ﹶﺍ ْﺯﻭَﺍﺟًﺎ َﻭﻣَﺎ َﺗ ْ‬
‫ﺧﻠﻖ ﻧﺒﻴﻪ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺳﺒﺒﺎ ﳌﻌﺮﻓﺘﻪ ﻭﺷﻬﻮﺩﻩ ﺑﲔ ﺍﺑﻮﻳﻪ ﻻ ﻳﻜﻮﻥ ﺍ ﹼﻻ ﻗﺼﺪﺍ ﺧﺎﺻﺎ ﻟﻪ‬
‫ﺗﻌﺎﱃ ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﳌﻨﺎﺳﺒﺔ ﰲ ﺯﻭﺟﲔ ﺁﺧﺮﻳﻦ ﰲ ﺍﻻﻣﻜﺎﻥ ﺍﻛﺜﺮ ﻭﺍﻭﻓﻖ ﳌﺎ ﺍﺭﺍﺩ ﺍﳊﻖ ﻣﻦ‬
‫ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻻﻬﺑﺮ * ﻭﺍﻟﻀﻴﺎﺀ ﺍﻻﺳﲎ ﺍﻻﻇﻬﺮ * ﻟﻘﺪﺭﳘﺎ ﰲ ﺍﻻﺯﻝ ﺍﻥ ﻳﻜﻮﻧﺎ ﺍﺑﻮﻳﻦ ﻟﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺧﻠﻘﻪ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻣﺎﺋﻬﻤﺎ ﻻﻧﻪ ﻻ ﲢﺠﲑ ﻋﻠﻰ ﺍﷲ ﻭﻻﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﳕﺎ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﺍﻋﻼﻩ ﻭﺍﺳﻔﻠﻪ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺎ ﻳﱰﻟﻪ ﰲ ﳏﻞ ﺍ ﹼﻻ ﻣﺎ‬
‫ﻳﻘﺘﻀﻴﻪ ﺣﻜﻤﺘﻪ ﻭﺗﺘﻌﻠﻖ ﺑﻪ ﺍﺭﺍﺩﺗﻪ ﻭﻣﺎ ﳝﺮ ﺑﻪ ﻋﻦ ﻋﺎﱂ ﺍ ﹼﻻ ﺗﻘﺘﻀﻴﻪ ﻃﻬﺎﺭﺓ ﺳﺮﻩ ﻭﺭﻭﺣﻪ‬
‫ﻭﻻ ﺳﻴﻤﺎ ﺗﻌﲔ ﻣﺎﺩﺗﻪ ﺍﳉﺴﻤﺎﻧﻴﺔ ﺍﳕﺎ ﻭﻗﻊ ﻋﻠﻰ ﺣﺴﺐ ﻃﻬﺎﺭﺓ ﺍﺑﻮﻳﻪ ﻭﻧﺰﺍﻫﺘﻬﻤﺎ * ﻭﻗﺪ‬

‫ ‪- ١٦٠‬‬‫ﺯﻟﺖ ﻗﺪﻡ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﰲ ﻧﺴﺒﺔ ﺍﺑﻮﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﱃ ﺍﻟﺸﺮﻙ *‬
‫ﻭﻭﻗﻌﻮﺍ ﰲ ﺑﺌﺮ ﺍﻟﻐﻮﺍﻳﺔ ﻭﺍﻻﻓﻚ * ﻻﻥ ﺍﻟﻮﻟﺪ ﺑﻀﻌﺔ ﻣﻦ ﺍﻻﺏ ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺑﻨﺘﻪ ﻓﺎﻃﻤﺔ ﺍﳕﺎ ﻓﺎﻃﻤﺔ ﺑﻀﻌﺔ ﻣﲏ ﻭﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻜﻤﻞ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﻗﻔﲔ ﻋﻨﺪ‬
‫ﺑﺎﺏ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻣﻌﺮﺿﲔ ﻋﻦ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﺍﻟﻜﺜﺮﺓ ﻭﺍﻻﺋﻤﺔ ﻣﻦ ﺍﺠﻤﻟﺘﻬﺪﻳﻦ *‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺍﲨﻌﲔ * ﺍﳕﺎ ﺻﺮﻓﻮﺍ ﺍﻭﻗﺎﻬﺗﻢ ﻻﺣﻴﺎﺀ ﺍﳊﻖ ﻭﺍﻟﺪﻳﻦ * ﺑﻌﺪ ﺑﻌﺜﺔ‬
‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﳚﺐ ﻋﻠﻴﻬﻢ ﻓﻤﺎ ﺍﻟﺘﻔﺘﻮﺍ ﺍﱃ ﻣﺎ ﻻ ﻳﻌﻨﻴﻬﻢ‬
‫ﺑﺎﳉﻮﺍﺏ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﻧﻜﺮ ﻃﻬﺎﺭﺓ ﻧﺴﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍ ﹼﻻ ﻗﻠﻴﻞ ﻣﻨﻬﻢ * ﻭﻗﺪ‬
‫ﻭﻓﻘﲏ ﺍﷲ ﺗﻌﺎﱃ ﻻﺛﺒﺎﺕ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻘﺎﺋﻪ ﻭﺑﻘﺎﺀ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺘﻪ‬
‫ﺍﱃ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺛﺒﺎﺕ ﻃﻬﺎﺭﺓ ﻧﺴﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺍﻧﺰﳍﺎ ﺍﷲ ﻋﻠﻰ ﻗﻠﺒﻪ ﻓﺸﻬﺪ ﺑﺒﻌﻀﻬﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﻧﺺ ﺑﺒﻌﻀﻬﺎ ﻭﺍﺧﱪ‬
‫ﺑﺒﻌﻀﻬﺎ ﻓﻜﺘﺒﺖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺭﺗﺒﺘﻪ ﻋﻠﻰ ﺗﺴﻌﺔ ﻣﻄﺎﻟﻊ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻻﻭﻝ( ﰲ ﺍﻧﺒﻌﺎﺙ ﺍﻟﺮﻭﺡ ﺍﶈﻤﺪﻱ * ﻣﻦ ﺍﳉﻤﻊ ﺍﻟﺬﺍﰐ ﺍﻻﺣﺪﻱ * ﺍﱃ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﻻﻧﺴﺎﻧﻴﺔ * ﻭﺍﳍﻴﺌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳊﺴﻴﺔ ﺍﻟﺸﻬﺎﺩﻳﺔ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺜﺎﱐ( ﰲ ﺛﺒﻮﺕ ﺍﺳﻼﻡ ﺍﺑﻮﻳﻪ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺍﺧﱪ ﺍﷲ ﻬﺑﺎ ﻋﻦ ﺩﻋﻮﺓ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻨﺪ ﺭﻓﻌﻪ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﺍﻟﺒﻴﺖ ﻭﺷﻬﺪ ﻬﺑﺎ ﰲ ﺣﻖ ﺍﺑﺮﺍﻫﻴﻢ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺜﺎﻟﺚ( ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻰ ﺑﻘﺎﺀ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﺫﺭﻳﺘﻪ ﻭﻋﺪﻡ‬
‫ﺍﻧﺪﺭﺍﺳﻬﺎ ﺍﱃ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺮﺍﺑﻊ( ﰲ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻧﺴﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍﱃ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﳋﺎﻣﺲ( ﰲ ﺍﺣﻴﺎﺀ ﺍﺑﻮﻳﻪ ﻭﺍﳝﺎﻬﻧﻤﺎ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺴﺎﺩﺱ( ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﺪﻝ ﲝﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻠﻰ ﺍﻬﻧﻤﺎ ﰲ ﺍﻟﻨﺎﺭ‬
‫ﻭﻋﺪﻡ ﺟﻮﺍﺯ ﺍﳊﻜﻢ ﺑﻪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺴﺎﺑﻊ( ﰲ ﺑﻴﺎﻥ ﺍﻟﻔﺘﺮﺓ ﻭﺑﻴﺎﻥ ﺍﻫﻠﻬﺎ ﻭﺍﻧﻘﺴﺎﻣﻬﻢ ﺍﱃ ﺍﻗﺴﺎﻡ‪.‬‬

‫ ‪- ١٦١‬‬‫)ﺍﳌﻄﻠﻊ ﺍﻟﺜﺎﻣﻦ( ﰲ ﺑﻴﺎﻥ ﻣﻦ ﺑﻘﻲ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﺍﻟﻔﺘﺮﺓ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺘﺎﺳﻊ( ﰲ ﻋﺪﻡ ﺍﻟﺘﻌﺬﻳﺐ ﳌﻦ ﻣﺎﺕ ﰲ ﺍﻟﻔﺘﺮﺓ ﻭﲰﻴﺘﻪ )ﲟﻄﺎﻟﻊ ﺍﻟﻨﻮﺭ ﺍﻟﺴﲏ‬
‫ﰊ * ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫* ﺍﳌﻨﺒﺊ ﻋﻦ ﻃﻬﺎﺭﺓ ﻧﺴﺐ ﺍﻟﻨﱯ ﺍﻟﻌﺮ ّ‬
‫ﻓﺜﺒﺖ ﻛﻮﻥ ﺍﺑﻮﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ‬
‫ﺍﻻﺳﻼﻡ ﺍﻟﺬﻱ ﻃﻠﺒﻪ ﻣﻦ ﺍﷲ ﻟﻪ ﻭﻟﻼﻣﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻓﻘﻂ ﻭﺍﻣﺎ‬
‫ﻣﻦ ﺟﻬﺔ ﺍﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻬﺑﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺷﻬﺎﺩﺗﻪ ﻋﻨﻪ ﰲ ﻣﻌﺮﺽ ﺍﺛﺒﺎﺕ‬
‫ﻧﺒﻮﺓ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲝﻜﺎﻳﺔ ﻗﻮﻝ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﻣﻦ ﺗﻮﻗﻒ ﻋﻦ‬
‫ﺍﻟﺘﺼﺪﻳﻖ ﻭﻋﻨﺪ ﻣﻦ ﺍﻧﻜﺮ ﻭﺍﺩﻋﻰ ﺍﻧﻪ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﲰﻊ ﻣﻦ ﺁﺑﺎﺋﻪ ﺩﻋﻮﺗﻪ ﺑﺬﻟﻚ‬
‫ﺍﻟﺪﻋﺎﺀ ﻭﻛﻮﻥ ﺷﻬﺎﺩﺓ ﺍﷲ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻫﺬﻩ ﺍﻻﺣﺒﺎﺭ ﲟﱰﻟﺔ ﺍﻟﺸﺎﻫﺪ ﻋﻠﻰ ﻧﺒﻮﺓ‬
‫ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﷲ ﻧﺼﺎ ﻋﻠﻰ ﻛﻮﻥ ﺍﺑﻮﻳﻪ ﻣﻦ ﺍﻻﻣﺔ‬
‫ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻱ ﺍﻥ ﺭﺳﻮﻟﻜﻢ ﺍﻟﺬﻱ ﺍﺭﺳﻠﺘﻪ ﻓﻴﻜﻢ ﻣﻦ‬
‫ﺍﻧﻔﺴﻜﻢ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺩﻋﺎ ﺑﻪ ﺍﺑﻮﻛﻢ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻃﻠﺒﻪ ﻣﻨﺎ ﺍﻥ ﻧﺒﻌﺜﻪ ﻓﻴﻜﻢ ﺑﻌﺪ ﻃﻠﺒﻪ‬
‫ﻣﻨﺎ ﺍﻥ ﳒﻌﻠﻜﻢ ﺍﻣﺔ ﻣﺴﻠﻤﺔ ﻭﺍﻧﺘﻢ ﲰﻌﺘﻢ ﻣﻦ ﺁﺑﺎﺋﻜﻢ ﺩﻋﻮﺓ ﺍﺑﻴﻜﻢ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ‬
‫ﺣﻘﻜﻢ ﺑﺎﻻﺳﻼﻡ ﻭﺍﻧﺒﻌﺎﺙ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻜﻢ ﻣﻨﻜﻢ ﻭﻻ ﺗﻨﻜﺮﻭﻧﻪ ﺑﻞ ﺗﻨﺘﻈﺮﻭﻥ ﺑﻌﺜﺘﻪ * ﻭﺍﻣﺎ‬
‫ﻣﻦ ﺟﻬﺔ ﺑﻌﺜﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺛﺒﻮﺕ ﺭﺳﺎﻟﺘﻪ ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻘﺎﻫﺮﺓ ﻓﺜﺒﻮﺕ ﺭﺳﺎﻟﺘﻪ ﻳﺘﻀﻤﻦ ﺍﺟﺎﺑﺔ ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﻳﺘﻀﻤﻦ ﻛﻮﻥ‬

‫ﺍﺑﻮﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻭﳍﺬﺍ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻧﺎ‬
‫ﺩﻋﻮﺓ ﺍﰊ ﺍﺑﺮﺍﻫﻴﻢ( ﺑﻞ ﺛﺒﻮﺕ ﺭﺳﺎﻟﺘﻪ ﻋﲔ ﺛﺒﻮﺕ ﻛﻮﻧﻪ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻟﺜﺒﻮﺕ ﺑﻌﺜﺘﻪ‬
‫ﻣﻨﻬﻢ ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻓﻤﻦ ﺁﻣﻦ ﺑﺮﺳﺎﻟﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺻﺪﻗﻪ‬
‫ﻓﻴﻬﺎ ﺁﻣﻦ ﺑﺒﻌﺜﺘﻪ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ * ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﲢﻘﻖ ﺑﺎﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﻛﻤﺎ ﻳﻘﺘﻀﻲ ﺍﳒﺬﺏ ﻗﻠﺒﻪ ﻣﻦ ﻋﺎﱂ‬
‫ﺍﳊﺲ ﺍﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﺎﻃﻠﻌﻪ ﺍﷲ ﻋﻠﻰ ﺻﻮﺭﺓ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﺻﻼﺏ‬
‫ﺽ‬
‫ﺕ َﻭﹾﺍ ﹶﻻ ْﺭ ِ‬
‫ﺴ َﻤﻮَﺍ ِ‬
‫ﺕ ﺍﻟ ﱠ‬
‫ﻚ ﻧُ ِﺮﻱ ِﺍْﺑ َﺮﺍﻫِﻴ َﻢ َﻣ ﹶﻠﻜﹸﻮ َ‬
‫ﺭﺟﺎﻝ ﰲ ﺻﻠﺒﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ ﹶﻛ ﹶﺬِﻟ َ‬

‫ ‪- ١٦٢‬‬‫* ﺍﻻﻧﻌﺎﻡ‪ (٧٥ :‬ﻓﺸﺎﻫﺪ ﺍﻧﻪ ﻳﺒﻌﺚ ﺭﺳﻮﻻ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻧﻪ ﳛﲕ ﺩﻳﻨﻪ ﻭﺑﻪ ﳛﺼﻞ ﺍﳌﺮﺍﺩ‬
‫ﺍﻻﳍﻲ ﻣﻦ ﺍﳚﺎﺩ ﻋﺎﱂ ﺍﳊﺪﺛﺎﻥ ﻭﺷﺎﻫﺪ ﺍﻥ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﺍﳕﺎ ﺗﻈﻬﺮ ﺑﻜﻤﺎﻝ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻻﺳﺘﺴﻼﻡ ﺍﱃ ﺍﷲ ﺗﻌﺎﱃ ﰒ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﺍﻧﻘﻴﺎﺩ ﺍﻣﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﺍﱃ ﺍﷲ‬
‫ﻭﺍﺳﻼﻣﻬﻢ ﺣﱴ ﺗﻈﻬﺮ ﺫﺭﻳﺘﻪ ﺑﺼﻮﺭﺓ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﺬﻱ ﻫﻮ ﺳﲑﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻳﻈﻬﺮ ﻓﻴﻬﻢ‬

‫ﺍﻳﻀﺎ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻻﺧﲑ ﺍﻟﺬﻱ ﺷﺎﻫﺪﻩ ﺑﺎﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﻓﻜﺎﻥ ﻏﺮﺿﻪ ﻣﻦ ﻗﻮﻟﻪ )ﺭَﺑﻨَﺎ‬
‫ﻚ * ﺍﻟﺒﻘﺮﺓ‪ (١٢٨ :‬ﺍﺳﺘﺪﺍﻣﺔ ﺩﻳﻨﻪ‬
‫ﺴ ِﻠ َﻤ ﹰﺔ ﹶﻟ َ‬
‫ﻚ َﻭ ِﻣ ْﻦ ﹸﺫ ﱢﺭﱠﻳِﺘﻨَﺎ ﺍﹸ ﱠﻣ ﹰﺔ ﻣُ ْ‬
‫ﺴ ِﻠ َﻤ ْﻴ ِﻦ ﹶﻟ َ‬
‫ﻭَﺍ ْﺟ َﻌ ﹾﻠﻨَﺎ ﻣُ ْ‬

‫ﻭﺑﻘﺎﺀﻩ ﺣﱴ ﻳﻈﻬﺮ ﺫﻟﻚ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺍﺭﺍﻩ ﺍﷲ ﺍﻳﺎﻩ ﰲ ﺍﺻﻼﺏ ﺭﺟﺎﻝ ﻣﻦ ﺍﻻﻣﺔ ﻓﻠﻬﺬﺍ‬
‫ﺤ ﹾﻜ َﻤ ﹶﺔ‬
‫ﺏ ﻭَﺍﹾﻟ ِ‬
‫ﻚ َﻭﻳُ َﻌ ﱢﻠﻤُﻬُﻢُ ﺍﹾﻟ ِﻜﺘَﺎ َ‬
‫ﺚ ﻓِﻴ ِﻬ ْﻢ َﺭﺳُﻮ ﹰﻻ ِﻣ ْﻨ ُﻬ ْﻢ َﻳ ْﺘﻠﹸﻮﺍ َﻋ ﹶﻠ ْﻴ ِﻬ ْﻢ ﺁﻳَﺎِﺗ َ‬
‫ﻗﺎﻝ )ﻭَﺍْﺑ َﻌ ﹾ‬

‫ﺤﻜِﻴ ُﻢ * ﺍﻟﺒﻘﺮﺓ‪ (١٢٩ :‬ﻓﻘﺒﻞ ﺍﷲ ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺖ ﺍﹾﻟ َﻌﺰِﻳ ُﺰ ﺍﹾﻟ َ‬
‫ﻚ ﹶﺍْﻧ َ‬
‫َﻭُﻳ َﺰﻛﱢﻴ ِﻬ ْﻢ ِﺍﱠﻧ َ‬
‫ﺍﻟﺴﻼﻡ ﰲ ﺣﻖ ﻧﻔﺴﻪ ﻭﺩﻳﻨﻪ ﻭﰲ ﺣﻖ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﻭﰲ ﺣﻖ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ‬
‫ﺑﻌﺜﻪ ﻓﻴﻬﻢ ﻭﻣﻨﻬﻢ ﻻﻬﻧﺎ ﻫﻲ ﻣﺮﺍﺩ ﺍﳊﻖ ﻭﻭﺍﻓﻘﺖ ﺍﺭﺍﺩﺗﻪ ﻓﻠﻤﺎ ﺍﺭﺳﻞ ﺍﷲ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻟﻜﺘﺎﺏ‬
‫ﰲ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻤﻨﺎ ﺍﻧﻪ ﺑﻌﺜﻪ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﻭﻋﻠﻤﻨﺎ ﺑﺒﻌﺜﻪ‬
‫ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻋﺪﻡ ﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﺑﲔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﺗﻠﻚ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ‬
‫ﺑﻞ ﺑﲔ ﻣﺒﻌﺚ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﻗﻮﻡ ﻣﺴﻠﻤﲔ‬
‫ﻣﻦ ﺫﺭﻳﺘﻪ ﻭﻏﲑﻫﻢ ﺍﻟﺬﻳﻦ ﺍﻗﺎﻣﻮﺍ ﺩﻳﻨﻪ ﻭﻬﺑﻢ ﻗﺎﻡ ﺍﻟﺪﻳﻦ ﻭﺍﻥ ﻭﻗﻌﺖ ﺍﻟﻐﻠﺒﺔ ﻟﻠﻤﻔﺴﺪﻳﻦ‬
‫ﻭﺍﳌﺸﺮﻛﲔ ﰲ ﺑﻌﺾ ﺍﻻﺯﻣﻨﺔ ﻓﺠﺎﺀ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺍﻣﺮ ﺑﺎﻻﺗﺒﺎﻉ ﻟﻪ ﻗﺎﻝ ﺗﻌﺎﱃ )َﺑ ﹾﻞ ِﻣ ﱠﻠ ﹶﺔ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﺣﻨِﻴﻔﹰﺎ *ﺍﻟﺒﻘﺮﺓ‪ (١٣٤ :‬ﻭﻗﺎﻝ )ﹸﺛ ﱠﻢ ﹶﺍ ْﻭ َْﺣﻨَﺂ‬

‫ﻚ ﹶﺍ ِﻥ ﺍﱠﺗِﺒ ْﻊ ِﻣ ﱠﻠ ﹶﺔ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﺣﻨِﻴﻔﹰﺎ * ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻟﻨﺤﻞ‪ (١٢٣ :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻧﺼﺎ‬
‫ِﺍﹶﻟ ْﻴ َ‬
‫ﰲ ﺍﻻﺗﺒﺎﻉ ﻟﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻧﺼﺎ ﰲ ﻭﺟﻮﺩ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺘﻪ‬
‫ﺍﻟﺬﻳﻦ ﻬﺑﻢ ﻗﺎﻡ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﺫﺍ ﻛﺎﻥ ﻧﺼﺎ ﰲ ﻭﺟﻮﺩ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻛﺎﻥ‬
‫ﻧﺼﺎ ﰲ ﺍﺳﻼﻡ ﺍﺑﻮﻳﻪ ﻟﻜﻮﻧﻪ ﻣﻨﻬﻤﺎ ﻭﱂ ﻳﻜﻦ ﻧﺺ ﺁﺧﺮ ﻳﻌﺎﺭﺿﻪ ﺑﻮﺟﻮﺩ ﺍﳌﺸﺮﻛﲔ ﺑﻴﻨﻬﻢ‬
‫ﻻﻧﻪ ﻻ ﳛﻜﻢ ﻋﻠﻰ ﺍﺣﺪ ﻣﻦ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺑﻌﺚ ﻓﻴﻬﻢ ﻣﻨﻬﻢ ﺭﺳﻮﻻ ﺑﺎﻟﺸﺮﻙ ﻋﻠﻰ ﺍﻟﺘﻌﻴﲔ‬
‫ﺍ ﹼﻻ ﺑﺎﻟﻨﺺ ﺍﻟﺼﺮﻳﺢ ﻭﺍﻥ ﻭﻗﻌﺖ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﻗﺒﻞ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻜﻴﻒ ﰲ ﺣﻖ ﺍﺑﻮﻳﻪ‬

‫ ‪- ١٦٣‬‬‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﳘﺎ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻓﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺩﻋﺎ ﺑﺜﺒﻮﺕ ﺍﻻﻣﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﻋﻠﻰ ﺍﻻﺳﻼﻡ ﻭﺍﺑﻘﺎﺋﻪ ﻓﻴﻬﻢ ﺍﱃ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻬﻢ ﻭﺑﻌﺚ‬
‫ﺍﷲ ﻓﻴﻬﻢ ﺍﻟﺮﺳﻮﻝ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﺑﻌﺪ ﺍﳊﻖ ﺍ ﹼﻻ ﺍﻟﻀﻼﻝ ﻓﻜﻴﻒ ﳛﻜﻢ ﻣﺴﻠﻢ ﺑﺎﺷﺮﺍﻙ‬
‫ﲨﻴﻊ ﺫﺭﻳﺘﻪ ﺣﺎﺷﺎ ﻓﻬﺬﺍ ﺑﻐﻲ ﻭﺿﻼﻝ ﻓﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺧﺺ‬
‫ﺍﻟﺒﻌﺾ ﻣﻦ ﺫﺭﻳﺘﻪ ﺑﺎﻻﺳﻼﻡ ﺍﺷﺎﺭﺓ ﺍﱃ ﺁﺑﺎﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﻧﻪ ﻻ ﳝﻜﻦ ﺑﻌﺜﻪ ﻣﻦ‬
‫ﺍﻋﺮﺍﻕ ﲨﻴﻊ ﺫﺭﻳﺘﻪ ﻭﻃﻠﺐ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﷲ ﺍﻥ ﳚﻨﺒﻪ ﻭﺫﺭﻳﺘﻪ ﻛﻠﻬﻢ ﻋﺒﺎﺩﺓ‬
‫ﺻﻨَﺎ َﻡ * ﺍﺑﺮﺍﻫﻴﻢ‪ (٣٥ :‬ﻻﻣﻜﺎﻥ ﺫﻟﻚ ﻓﺒﻌﺚ‬
‫ﺍﻻﺻﻨﺎﻡ ﺑﻘﻮﻟﻪ )ﻭَﺍ ْﺟُﻨ ْﺒﻨِﻲ َﻭَﺑِﻨ ﱠﻲ ﹶﺍ ﹾﻥ َﻧ ْﻌﺒُ َﺪ ﹾﺍ ﹶﻻ ْ‬

‫ﺍﷲ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﺷﺮﻋﺎ ﻟﻪ ﻓﺎﺣﻴﺎﻩ ﻓﺎﻛﻤﻠﻪ‬
‫ﺖ ﹶﻟ ﹸﻜ ْﻢ ﺩِﻳَﻨ ﹸﻜ ْﻢ * ﺍﳌﺎﺋﺪﺓ‪ (٣ :‬ﻭﺍﺑﻘﺎﻩ ﺍﱃ ﻳﻮﻡ‬
‫ﺑﻪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻘﻪ )ﹶﺍﹾﻟَﻴ ْﻮ َﻡ ﹶﺍ ﹾﻛ َﻤ ﹾﻠ ُ‬

‫ﺍﻟﻘﻴﺎﻣﺔ ﻭﳌﺎ ﺛﺒﺖ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻻﳍﻴﺔ ﻭﺍﻵﻳﺎﺕ ﺍﺗﺒﺎﻋﻨﺎ ﻭﺍﺗﺒﺎﻉ ﻧﺒﻴﻨﺎ ﳌﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔﺎ‬
‫ﻭﺛﺒﺖ ﻭﺟﻮﺩ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﺳﻼﻡ ﻭﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻗﺎﻣﻮﻩ ﺛﺒﺖ ﺍﺳﻼﻡ ﺍﺑﻮﻳﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻮﺣﻴﺪﳘﺎ ﻟﻜﻮﻧﻪ ﻣﻨﻬﻤﺎ ﻭﻇﻬﻮﺭﻩ ﺑﻴﻨﻬﻤﺎ ﻓﺎﻥ ﺍﻃﻼﻕ ﺍﻻﻣﺔ‬
‫ﺍﳌﺴﻠﻤﺔ ﻭﺍﺭﺍﺩﻬﺗﻤﺎ ﻣﻨﻬﺎ ﺍﺣﻖ ﻭﺍﻗﺮﺏ ﻣﻦ ﺍﻃﻼﻗﻬﺎ ﻭﺍﺭﺍﺩﺓ ﺍﻗﺮﺑﺎﺋﻪ ﻻﻥ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺮﲪﻴﺔ‬
‫ﺍﻗﺮﺏ ﻣﻦ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﻄﻴﻨﻴﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪.‬‬
‫)ﻓﺼﻞ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻧﺴﺒﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻗﺎﻝ‬

‫ﺤﺮَﺍ َﻡ َﺑ ْﻌ َﺪ ﻋَﺎ ِﻣ ِﻬ ْﻢ َﻫﺬﹶﺍ * ﺍﻟﺘﻮﺑﺔ‪:‬‬
‫ﺠ َﺪ ﺍﹾﻟ َ‬
‫ﺴِ‬
‫ﻼ َﻳ ﹾﻘ َﺮﺑُﻮﺍ ﺍﹾﻟ َﻤ ْ‬
‫ﺠﺲٌ ﹶﻓ ﹶ‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ َﻧ َ‬
‫ﺗﻌﺎﱃ )ِﺍﱠﻧﻤَﺎ ﺍﹾﻟ ُﻤ ْ‬
‫‪ (٢٨‬ﻓﻨﻬﻲ ﺍﳌﺸﺮﻛﲔ ﻟﻨﺠﺎﺳﺘﻬﻢ ﺍﳌﻌﻨﻮﻳﺔ ﻋﻦ ﺍﻟﺘﻘﺮﺏ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺍﻱ ﻋﻦ‬

‫ﺲ ِﻣ َﻦ ﹾﺍ ﹶﻻ ْﻭﺛﹶﺎ ِﻥ * ﺍﳊﺞ‪:‬‬
‫ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ﻭﺍﻟﻮﻁﺀ ﻋﻠﻰ ﺍﺭﺿﻪ * ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﻓﹶﺎ ْﺟَﺘِﻨﺒُﻮﺍ ﺍﻟ ﱢﺮ ْﺟ َ‬

‫ﺨﺒِﻴﺜﹶﺎﺕُ‬
‫‪ (٣٠‬ﻓﺠﻌﻞ ﺍﻻﻭﺛﺎﻥ ﻋﲔ ﺍﻟﺮﺟﺲ ﻓﻨﻬﻰ ﻋﻦ ﺍﻟﺘﻘﺮﺏ ﻣﻨﻬﺎ ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﹶﺍﹾﻟ َ‬

‫ﺕ * ﺍﻟﻨﻮﺭ‪ (٢٦ :‬ﻓﺨﺺ ﺍﳋﺒﻴﺜﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺸﺮﻛﺎﺕ‬
‫ﺨﺒِﻴﺜﹶﺎ ِ‬
‫ﺨﺒِﻴﺜﹸﻮ ﹶﻥ ِﻟ ﹾﻠ َ‬
‫ﲔ ﻭَﺍﹾﻟ َ‬
‫ﺨﺒِﻴِﺜ َ‬
‫ِﻟ ﹾﻠ َ‬
‫ﺑﺎﳋﺒﻴﺜﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻭﺧﺺ ﺍﻟﺮﺟﺎﻝ ﺍﳋﺒﻴﺜﲔ ﺑﺎﳋﺒﻴﺜﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻟﻠﻤﻨﺎﺳﺒﺔ‬

‫ﺕ*‬
‫ﲔ ﻭَﺍﻟ ﱠﻄِّﻴﺒُﻮ ﹶﻥ ﻟِﻠ ﱠﻄﱢﻴﺒَﺎ ِ‬
‫ﺍﻟﱵ ﺍﻗﺘﻀﺖ ﺍﳌﻘﺎﺭﻧﺔ ﺑﻴﻨﻬﻤﺎ * ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﺍﻟ ﱠﻄِّﻴﺒَﺎﺕُ ﻟِﻠ ﱠﻄِّﻴِﺒ َ‬
‫ﺍﻟﻨﻮﺭ‪ (٢٦ :‬ﻓﺨﺺ ﺍﻟﻄﻴﺒﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﻄﻴﺒﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺧﺺ ﺍﻟﻄﻴﺒﲔ ﻣﻦ‬

‫ ‪- ١٦٤‬‬‫ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻄﻴﺒﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻓﺎﺫﺍ ﺟﻌﻞ ﺍﷲ ﺍﳌﺸﺮﻛﲔ ﻋﲔ ﺍﻟﻨﺠﺲ ﻭﻬﻧﻰ ﺍﻥ ﻳﻘﺮﺑﻮﺍ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺟﻌﻞ ﺍﻻﻭﺛﺎﻥ ﻋﲔ ﺍﻟﺮﺟﺲ ﻭﻬﻧﻰ ﻋﻦ ﺍﻟﺘﻘﺮﺏ ﻣﻨﻬﺎ ﻓﻜﻴﻒ ﻳﻘﺮ ﺍﻟﻌﻠﻴﻢ‬
‫ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻳﻀﻊ ﺍﻻﺷﻴﺎﺀ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻄﺎﻫﺮ ﺍﻟﻄﻴﺐ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺬﻱ ﻫﻮ ﺭﲪﺔ‬
‫ﻟﻠﻮﺟﻮﺩ ﺑﺎﺻﻼﺏ ﺍﳌﺸﺮﻛﲔ ﻭﺍﺭﺣﺎﻡ ﺍﳌﺸﺮﻛﺎﺕ ﺍﻟﱵ ﻫﻲ ﻋﲔ ﺍﻟﻨﺠﺎﺳﺔ ﻭﳚﻌﻠﻬﺎ ﺍﺻﻠﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﺘﺼﻮﻳﺮ ﻓﺤﺎﺷﺎ ﻗﺪﺭﺓ ﺟﻨﺎﺏ ﺍﻟﻘﺪﺱ ﺍﻻﳍﻲ ﻋﻦ‬
‫ﺍﻟﻌﺠﺰ ﻭﺍﻟﺘﺤﺠﲑ * ﻭﺣﺎﺷﺎ ﻋﺰﺓ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﳌﺒﲔ ﻋﻦ ﺍﻟﺘﻠﻮﺙ ﻭﺍﻟﺘﻠﺒﺲ ﲟﺎ ﱂ ﻳﻜﻦ ﻣﻦ‬
‫ﻋﺎﱂ ﺍﻟﺘﻘﺪﻳﺲ ﻭﺍﻟﺘﻨﻮﻳﺮ * ﻭﻗﺪ ﺧﺺ ﺍﷲ ﺍﻟﻄﻴﺒﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﻄﻴﺒﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‬
‫ﻭﺧﺺ ﺍﻟﻄﻴﺒﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻄﻴﺒﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﻻﻟﺘﺤﺎﻡ ﺍﻟﻨﻜﺎﺣﻲ‬
‫ﻓﻮﻗﻮﻋﻪ ﰲ ﺍﺻﻼﺏ ﺍﻟﺮﺟﺎﻝ ﻭﺍﺭﺣﺎﻡ ﺍﻟﻨﺴﺎﺀ ﻟﻠﻤﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻟﻨﻄﻒ ﺍﻟﱵ ﺗﺘﻜﻮﻥ‬
‫ﰲ ﺍﻻﺻﻼﺏ ﻭﺗﺴﺘﻘﺮ ﰲ ﺍﻻﺭﺣﺎﻡ ﺍﻭﱃ ﺑﺬﻟﻚ ﻻﻥ ﺍﻻﺧﺘﺼﺎﺹ ﰲ ﺍﻻﻭﻝ ﻟﻠﻤﻨﺎﺳﺒﺔ ﺑﲔ‬
‫ﺍﻟﺸﺨﺼﲔ ﻭﰲ ﺍﻟﺜﺎﱐ ﺍﳕﺎ ﺗﺘﻌﲔ ﺍﻟﻨﻄﻒ ﻭﻳﻮﻟﺪ ﺑﺼﻮﺭﺓ ﺳﺮ ﺍﻵﺑﺎﺀ ﻭﺍﻻﻣﻬﺎﺕ ﻓﺎﻓﻬﻢ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺛﺒﻮﺕ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬

‫ﻭﺑﻘﺎﺋﻬﺎ ﰲ ﺫﺭﻳﺘﻪ ﻭﻋﺪﻡ ﺍﻧﺪﺭﺍﺳﻬﺎ ﻣﻦ ﺯﻣﺎﻧﻪ ﺍﱃ ﺯﻣﺎﻥ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ( ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺑﻌﺪ ﺫﻛﺮ ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺒﻘﺎﺀ ﻣﻠﺘﻪ‬
‫ﻭﺑﻘﺎﺀ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﻭﺑﻌﺚ ﺍﷲ ﻓﻴﻬﻢ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻬﻢ ) َﻭ َﻣ ْﻦ َﻳ ْﺮ ﹶﻏﺐُ َﻋ ْﻦ ِﻣ ﱠﻠ ِﺔ‬

‫ﺴﻪُ * ﺍﻟﺒﻘﺮﺓ‪(١٣٠ :‬‬
‫ِﺍْﺑ َﺮﺍﻫِﻴ َﻢ( ﺍﻱ ﻳﺮﺩﻫﺎ ﺍﻱ ﻻ ﻳﺮﻏﺐ ﺍﺣﺪ ﻋﻦ ﻣﻠﺘﻪ )ِﺍ ﱠﻻ َﻣ ْﻦ َﺳ ِﻔ َﻪ َﻧ ﹾﻔ َ‬
‫ﺍﻱ ﻻ ﻳﻌﺮﺽ ﻋﻦ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺍ ﹼﻻ ﻣﻦ ﺟﻬﻞ ﻧﻔﺴﻪ ﻭﺟﻬﻞ ﺷﺮﻑ ﺫﺍﻬﺗﺎ ﻟﻜﻤﺎﻝ ﻗﺎﺑﻠﻴﺘﻬﺎ‬
‫ﻻﻧﻄﺒﺎﻉ ﺍﻟﺼﻮﺭﺓ ﺍﻻﳍﻴﺔ ﺍﻻﲰﺎﺋﻴﺔ ﻓﻴﻬﺎ ﻭﺍﻫﺎﻬﻧﺎ ﻭﺟﻬﻞ ﻣﺮﺗﺒﺘﻬﺎ ﻋﻨﺪ ﺍﷲ ﻓﻠﻢ ﻳﻌﺮﻑ ﺍﻥ‬
‫ﺷﺮﻑ ﻧﻔﺴﻪ ﻭﻛﻤﺎﳍﺎ ﺍﳕﺎ ﳛﺼﻞ ﺑﺎﻟﺘﺤﻘﻖ ﲟﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﻭﺍﻟﻈﻬﻮﺭ‬
‫ﺑﺎﺣﻜﺎﻡ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻻﺧﻼﻕ ﺍﻻﳍﻴﺔ ﺍﻟﺜﺒﻮﺗﻴﺔ ﲤﺎﻣﺎ ﻓﻜﺎﻥ ﺍﻟﻈﻬﻮﺭ ﺑﺎﳌﻠﺔ ﺍﻟﺘﺤﻘﻖ ﲟﻠﺔ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺎﻥ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻛﺎﻧﺖ ﰲ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻘﻮﺓ ﻭﺍﺫﺍ ﺣﺼﻞ ﺍﻻﺳﺘﻜﻤﺎﻝ‬
‫ﻳﻈﻬﺮ ﺑﺎﻟﻔﻌﻞ ﻓﻤﻦ ﻋﺮﻑ ﺷﺮﻑ ﻧﻔﺴﻪ ﻭﻛﻤﺎﳍﺎ ﰲ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﺬﻱ ﻫﻮ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻻ ﻳﺮﻏﺐ ﻋﻨﻬﺎ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﷲ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻨﺪ ﺑﻌﺜﺔ‬

‫ ‪- ١٦٥‬‬‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻨﺒﻮﺓ ﻭﺍﻟﺪﻋﻮﺓ ﺍﱃ ﺍﷲ ﻭﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﺍﻻﺗﺒﺎﻉ ﳍﺎ‬
‫* ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭﻗﹶﺎﻟﹸﻮﺍ ﻛﹸﻮﻧُﻮﺍ ﻫُﻮﺩًﺍ ﹶﺍ ْﻭ َﻧﺼَﺎﺭَﻯ * ﺍﻟﺒﻘﺮﺓ‪ (١٣٤ :‬ﻭﻫﻢ ﺍﻫﻞ ﺍﻟﻜﺘﺎﺏ‬

‫ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻱ ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﺍﱃ ﻣﻠﺘﻬﻢ ﺍﻱ ﻗﺎﻟﱵ ﺍﻟﻴﻬﻮﺩ ﻛﻮﻧﻮﺍ ﻫﻮﺩﺍ‬

‫ﻭﻗﺎﻟﱵ ﺍﻟﻨﺼﺎﺭﻯ ﻛﻮﻧﻮﺍ ﻧﺼﺎﺭﻯ ﻬﺗﺘﺪﻭﺍ ﺟﻮﺍﺏ ﻟﻼﻣﺮ ﻗﺎﻝ ﺍﳊﻖ ﺗﻌﺎﱃ )ﻗﻞ( ﺁﻣﺮﺍ ﶈﻤﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )َﺑ ﹾﻞ ِﻣ ﱠﻠ ﹶﺔ ِﺍْﺑ َﺮﻫِﻴ َﻢ( ﺍﻱ ﻗﻞ ﺑﻞ ﻛﻮﻧﻮﺍ ﺍﻫﻞ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻭ ﺑﻞ ﻧﺘﺒﻊ‬
‫ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻓﺎﻣﺮﻫﻢ ﺑﺎﻻﺗﺒﺎﻉ ﳌﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺫﻟﻚ ﻳﺴﺘﻠﺰﻡ ﻭﺟﻮﺩ ﻣﻠﺘﻪ ﻋﻠﻪ ﺍﻟﺴﻼﻡ‬
‫ﲔ * ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫ﺸ ِﺮ ِﻛ َ‬
‫ﻭﺍﺣﻜﺎﻣﻬﺎ ﺣﻨﻴﻔﺎ ﺍﻱ ﻣﺎﺋﻼ ﻋﻦ ﺍﻟﺒﺎﻃﻞ ﺍﱃ ﺍﳊﻖ ) َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟﻤُ ْ‬

‫‪ (١٣٥‬ﺗﻌﺮﻳﺾ ﺑﺎﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻏﲑﻫﻢ ﻓﺎﻬﻧﻢ ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺍﺗﺒﺎﻋﻬﻢ ﳌﻠﺔ‬

‫ﺱ ِﺑِﺎْﺑ َﺮﻫِﻴ َﻢ ﹶﻟ ﱠﻠﺬِﻳ َﻦ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ * ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ِﺍ ﱠﻥ ﹶﺍ ْﻭﻟﹶﻰ ﺍﻟﻨﱠﺎ ِ‬
‫ﲔ * ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٦٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﷲ َﻭِﻟ ﱡﻲ ﺍﹾﻟﻤُ ْﺆ ِﻣِﻨ َ‬
‫ﺍﱠﺗَﺒﻌُﻮ ُﻩ َﻭ َﻫﺬﹶﺍ ﺍﻟﱠﻨِﺒ ﱡﻲ ﻭَﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨُﻮﺍ ﻭَﺍ ُ‬

‫ﲔ * ﺁﻝ ﻋﻤﺮﺍﻥ‪(٩٥ :‬‬
‫ﺸ ِﺮ ِﻛ َ‬
‫ﷲ ﻓﹶﺎﱠﺗِﺒﻌُﻮﺍ ِﻣ ﱠﻠ ﹶﺔ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﺣﻨِﻴﻔﹰﺎ َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟﻤُ ْ‬
‫ﻕﺍُ‬
‫ﺻ َﺪ َ‬
‫) ﹸﻗ ﹾﻞ َ‬

‫ﺴﻦٌ ﻭَﺍﱠﺗَﺒ َﻊ ِﻣ ﱠﻠ ﹶﺔ ِﺍْﺑ َﺮﻫِﻴ َﻢ‬
‫ﺤِ‬
‫ﷲ َﻭﻫُ َﻮ ُﻣ ْ‬
‫ﺴﻦُ ﺩِﻳﻨًﺎ ِﻣ ﱠﻤ ْﻦ ﹶﺍ ْﺳ ﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ ِ ِ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ َﻣ ْﻦ ﹶﺍ ْﺣ َ‬
‫ﻼ * ﺍﳌﺎﺋﺪﺓ‪ (١٢٥ :‬ﻭﻗﺎﻝ ﺟ ﹼﻞ ﻭﻋﻼ ) ﹸﻗ ﹾﻞ ِﺍﱠﻧﻨِﻲ َﻫ َﺪﻳﻨِﻲ‬
‫ﷲ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﺧﻠِﻴ ﹰ‬
‫ﺨ ﹶﺬ ﺍ ُ‬
‫َﺣﻨِﻴﻔﹰﺎ ﻭَﺍﱠﺗ َ‬

‫ﲔ*‬
‫ﺸ ِﺮ ِﻛ َ‬
‫ﺴَﺘﻘِﻴ ٍﻢ ﺩِﻳﻨًﺎ ِﻗَﻴﻤًﺎ ِﻣ ﱠﻠ ﹶﺔ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﺣﻨِﻴﻔﹰﺎ َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟﻤُ ْ‬
‫ﻁ ﻣُ ْ‬
‫ﺻﺮَﺍ ٍ‬
‫َﺭﺑﱢﻲ ِﺍﻟﹶﻰ ِ‬
‫ﻚ ﻟِﻠﺪﱢﻳ ِﻦ َﺣﻨِﻴﻔﹰﺎ * ﻳﻮﻧﺲ‪ (١٠٥ :‬ﻭﻗﺎﻝ‬
‫ﺍﻻﻧﻌﺎﻡ‪ (١٦١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭﹶﺍ ﹾﻥ ﹶﺍ ِﻗ ْﻢ َﻭ ْﺟ َﻬ َ‬
‫ﺻﻨَﺎ َﻡ *‬
‫ﺏ ﺍ ْﺟ َﻌ ﹾﻞ َﻫﺬﹶﺍ ﺍﹾﻟَﺒ ﹶﻠ َﺪ ﺁ ِﻣﻨًﺎ ﻭَﺍ ْﺟُﻨ ْﺒﻨِﻲ َﻭَﺑِﻨ ﱠﻲ ﹶﺍ ﹾﻥ َﻧ ْﻌﺒُ َﺪ ﹾﺍ ﹶﻻ ْ‬
‫ﺗﻌﺎﱃ ) َﻭِﺍ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﺍْﺑ َﺮﻫِﻴ ُﻢ َﺭ ِّ‬

‫ﺍﺑﺮﺍﻫﻴﻢ‪ (٣٥ :‬ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺍﰊ ﺣﺎﰎ]‪ [١‬ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ]‪ [٢‬ﺍﻧﻪ ﺳﺌﻞ ﻫﻞ ﻋﺒﺪ ﺍﺣﺪ‬
‫ﺻﻨَﺎ َﻡ( ﻓﺈﻥ‬
‫ﻣﻦ ﻭﻟﺪ ﺍﲰﺎﻋﻴﻞ ﺍﻻﺻﻨﺎﻡ ﻗﺎﻝ ﻻ ﺍﱂ ﺗﺴﻤﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭَﺑِﻨ ﱠﻲ ﹶﺍ ﹾﻥ َﻧ ْﻌﺒُ َﺪ ﹾﺍ ﹶﻻ ْ‬

‫ﻗﻴﻞ ﻛﻴﻒ ﱂ ﻳﺪﺧﻞ ﻭﻟﺪ ﺍﺳﺤﺎﻕ ﻭﺳﺎﺋﺮ ﻭﻟﺪ ﺍﺑﺮﺍﻫﻴﻢ * ﻳﻘﺎﻝ ﻻﻧﻪ ﺩﻋﺎ ﻻﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻠﺪ‬
‫ﺍﻥ ﻳﻌﺒﺪﻭﻩ ﺍﺫﺍ ﺍﺳﻜﻨﻬﻢ ﺍﻳﺎﻩ ﻓﻘﺎﻝ ﺭﺏ ﺍﺟﻌﻞ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺁﻣﻨﺎ ﻭﱂ ﻳﺪﻉ ﳉﻤﻴﻊ ﺍﻟﺒﻠﺪﺍﻥ‬
‫ﲏ ﺍﻥ ﻧﻌﺒﺪ ﺍﻻﺻﻨﺎﻡ ﻓﻴﻪ ﻭﻗﺪ ﺧﺺ ﺍﻫﻠﻪ * ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ‬
‫ﺑﺬﻟﻚ ﻭﺍﺟﻨﺒﲏ ﻭﺑ ّ‬
‫)‪ (١‬ﺍﺑﻦ ﺍﰊ ﺣﺎﰎ ﺍﺑﻮﺑﻜﺮ ﳏﻤﺪ ﺍﻟﻨﻴﺸﺎﺑﻮﺭﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ٣٢٠‬ﻫـ‪ ٩٣٢] .‬ﻡ‪[.‬‬
‫)‪ (٢‬ﺍﺑﻮﳏﻤﺪ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٩٨‬ﻫـ‪ ٨١٤] .‬ﻡ‪ [.‬ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‬

‫ ‪- ١٦٦‬‬‫ﺗﻔﺴﲑﻩ ﻋﻦ ﳎﺎﻫﺪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺎﻝ ﻓﺎﺳﺘﺠﺎﺏ ﺍﷲ ﻻﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻋﻮﺗﻪ ﰲ‬
‫ﻭﻟﺪﻩ ﻓﻠﻢ ﻳﻌﺒﺪ ﺍﺣﺪ ﻣﻦ ﻭﻟﺪﻩ ﺻﻨﻤﺎ ﺑﻌﺪ ﺩﻋﻮﺗﻪ ﻓﺎﺳﺘﺠﺎﺏ ﺍﷲ ﻟﻪ ﻭﺟﻌﻞ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺁﻣﻨﺎ‬

‫ﻭﺭﺯﻕ ﺍﻫﻠﻪ ﻣﻦ ﺍﻟﺜﻤﺮﺍﺕ ﻭﺟﻌﻞ ﺍﻣﺎﻣﺎ ﻣﻦ ﺫﺭﻳﺘﻪ ﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ * ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﹸﺛ ﱠﻢ ﹶﺍ ْﻭ َْﺣﻨَﺂ‬

‫ﲔ * ﺍﻟﻨﺤﻞ‪(١٢٣ :‬‬
‫ﺸ ِﺮ ِﻛ َ‬
‫ﻚ( ﻳﺎ ﳏﻤﺪ )ﹶﺍ ِﻥ ﺍﱠﺗِﺒ ْﻊ ِﻣ ﱠﻠ ﹶﺔ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﺣﻨِﻴﻔﹰﺎ َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟﻤُ ْ‬
‫ِﺍﹶﻟ ْﻴ َ‬
‫ﺍﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺍﻥ ﻳﺘﺒﻊ ﻣﻠﺔ ﺍﺑﻴﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻓﻜﺎﻧﺖ ﻣﻠﺘﻪ ﺷﺮﻋﺎ ﻣﻦ ﺍﷲ ﻭﻟﻴﺲ ﻓﻮﻕ ﻫﺬﺍ ﰲ‬
‫ﺍﺛﺒﺎﺕ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺑﻘﺎﺋﻬﺎ ﺍﱃ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﺺ ﻓﺎﻥ ﺳﻴﺪﻧﺎ‬
‫ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﰲ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻗﺒﻞ ﺑﻌﺜﺘﻪ ﻓﻠﻤﺎ ﺑﻌﺚ ﻣﻨﻬﺎ ﺑﻌﺚ ﻬﺑﺎ ﻣﻦ‬
‫ﺼﻠﹶﻮ ِﺓ َﻭ ِﻣ ْﻦ ﹸﺫ ﱢﺭﱠﻳﺘِﻲ ﺭَﺑﻨَﺎ َﻭَﺗ ﹶﻘﱠﺒ ﹾﻞ‬
‫ﺏ ﺍ ْﺟ َﻌ ﹾﻠﻨِﻲ ُﻣﻘِﻴ َﻢ ﺍﻟ ﱠ‬
‫ﺣﻴﺚ ﻛﻮﻬﻧﺎ ﺷﺮﻋﺎ ﻟﻪ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) َﺭ ِّ‬
‫ُﺩﻋَﺂ ِﺀ * ﺍﺑﺮﺍﻫﻴﻢ‪ (٤٠ :‬ﺍﺧﺮﺝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ]‪ [١‬ﰲ ﺗﻔﺴﲑﻩ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ‬
‫ﺼﻠﹶﻮ ِﺓ َﻭ ِﻣ ْﻦ ﹸﺫ ﱢﺭﱠﻳﺘِﻲ( ﻗﺎﻝ ﻓﻠﻦ ﻳﺰﺍﻝ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﺏ ﺍ ْﺟ َﻌ ﹾﻠﻨِﻲ ُﻣﻘِﻴ َﻢ ﺍﻟ ﱠ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﺭ ِّ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﺎﺱ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻳﻌﺒﺪﻭﻥ ﺍﷲ ﺗﻌﺎﱃ * ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭﻣَﺎ َﺟ َﻌ ﹶﻞ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ ﻓِﻲ‬
‫ﲔ ِﻣ ْﻦ ﻗﹶﺒ ﹸﻞ َﻭﻓِﻲ َﻫﺬﹶﺍ ِﻟَﻴﻜﹸﻮ ﹶﻥ‬
‫ﺴ ِﻠ ِﻤ َ‬
‫ﺝ ِﻣ ﱠﻠ ﹶﺔ ﹶﺍﺑِﻴ ﹸﻜ ْﻢ ِﺍْﺑ َﺮﻫِﻴ َﻢ ﻫُ َﻮ َﺳﻤﱠﻴ ﹸﻜ ُﻢ ﺍﹾﻟﻤُ ْ‬
‫ﺍﻟ ِﺪّﻳ ِﻦ ِﻣ ْﻦ َﺣ َﺮ ٍ‬
‫ﺱ * ﺍﳊﺞ‪ (٧٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) ﹶﻓﹶﺎ ِﻗ ْﻢ‬
‫ﺍﻟ ﱠﺮﺳُﻮ ﹸﻝ َﺷﻬِﻴﺪًﺍ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ َﻭَﺗﻜﹸﻮﻧُﻮﺍ ﺷُ َﻬ َﺪﺁ َﺀ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ِ‬
‫ﺼ ﱠﺪﻋُﻮ ﹶﻥ * ﺍﻟﺮﻭﻡ‪:‬‬
‫ﷲ َﻳ ْﻮ َﻣِﺌ ٍﺬ َﻳ ﱠ‬
‫ﻚ ﻟِﻠﺪﱢﻳ ِﻦ ﺍﹾﻟ ﹶﻘﱢﻴ ِﻢ ِﻣ ْﻦ ﹶﻗ ْﺒ ِﻞ ﹶﺍ ﹾﻥ َﻳ ﹾﺎِﺗ َﻲ َﻳ ْﻮﻡٌ ﹶﻻ َﻣ َﺮ ﱠﺩ ﹶﻟﻪُ ِﻣ َﻦ ﺍ ِ‬
‫َﻭ ْﺟ َﻬ َ‬
‫ﺏ * ﻓﺎﻃﺮ‪ (١١ :‬ﺍﻱ ﺁﺩﻡ ﻭﻫﻢ ﻛﺎﻧﻮﺍ ﰲ ﺻﻠﺒﻪ‬
‫ﷲ َﺧ ﹶﻠ ﹶﻘﻜﹸ ْﻢ ِﻣ ْﻦ ُﺗﺮَﺍ ٍ‬
‫‪ (٤٣‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﻭَﺍ ُ‬
‫ﹼﰒ ﻣﻦ ﻧﻄﻔﺔ ﺍﻱ ﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻧﻄﻒ ﺑﻨﻴﻪ ﹼﰒ ﺟﻌﻠﻜﻢ ﺍﺯﻭﺍﺟﺎ ﻣﻦ ﺫﻛﺮ ﻭﺍﻧﺜﻰ‬
‫ﺍﻟﺘﻮﺍﻟﺪ ﻭﺍﻟﺘﻨﺎﺳﻞ ﻭﺍﻣﺘﺪﺍﺩ ﺍﻟﻨﻮﻉ ﺍﻻﻧﺴﺎﱐ ﻭﻣﺎ ﲢﻤﻞ ﻣﻦ ﺍﻧﺜﻰ ﻣﻦ ﻧﻄﻔﺔ ﺫﻛﺮ ﻭﻻ ﺗﻀﻊ‬
‫ﲪﻠﻬﺎ ﺍ ﹼﻻ ﺑﻌﻠﻤﻪ ﻭﺍﺫﻧﻪ * ﻓﺎﳋﺎﻟﻖ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻳﻀﻊ ﺍﻻﺷﻴﺎﺀ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﻭﳚﺮﻱ‬
‫ﺍﻻﻣﻮﺭ ﻋﻠﻰ ﺳﺒﻠﻬﺎ ﺍﻭ ﻣﺴﺎﻟﻜﻬﺎ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻭﻻ ﺭﻭﺡ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﺟﻌﻠﻪ ﺍﺻﻼ ﻭﺍﺑﺎ ﳉﻤﻴﻊ ﺍﻻﺭﻭﺍﺡ ﻭﻗﺪﺭ ﰲ ﺍﻻﺯﻝ ﻇﻬﻮﺭ ﺍﳊﻖ ﻭﺍﻟﺪﻳﻦ ﺑﻪ ﻭﻛﻮﻧﻪ ﻣﻈﻬﺮ‬
‫ﻛﻠﻴﺎﺗﻪ ﻭﺑﻪ ﲢﺼﻞ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﻻﳍﻴﺔ ﺍﻟﱵ ﻗﺼﺪﺕ ﻣﻦ ﺑﻘﻌﺔ ﺍﻻﻣﻜﺎﻥ ﻭﺍﻧﺰﻝ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺍﳉﻤﻊ ﺑﲔ ﺻﻮﺭﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﺘﺤﻘﻖ ﺍﻟﻜﻠﻲ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﺍﶈﻀﺔ ﻋﻠﻰ‬
‫)‪ (١‬ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﳏﻤﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٣١٨‬ﻫـ‪ ٩٣٠] .‬ﻡ‪[.‬‬

‫ ‪- ١٦٧‬‬‫ﻗﻠﺒﻪ ﻻ ﳜﻠﻖ ﳏﻤﺪﺍ ﻣﻦ ﻧﻄﻔﺔ ﻣﺸﺮﻙ ﺍﺑﺪﺍ ﻭﻻ ﳚﻌﻞ ﺍﻟﺰﻭﺟﻴﺔ ﺑﲔ ﻣﺸﺮﻙ ﻭﻣﺸﺮﻛﺔ‬
‫ﻟﻴﻜﻮﻥ ﻫﻮ ﻧﺘﻴﺠﺔ ﻋﻨﻬﻤﺎ ﻭﻻ ﻳﺮﻳﺪ ﺍﻥ ﲢﻤﻞ ﻣﺸﺮﻛﺔ ﻣﻦ ﻧﻄﻔﺔ ﻣﺸﺮﻙ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﺭﲪﺔ ﺍﻟﻮﺟﻮﺩ * ﻭﻣﻔﺘﺎﺡ ﺧﺰﺍﺋﻦ ﺍﻟﻜﺮﻡ ﻭﺍﳉﻮﺩ * ﻻﻧﻪ ﳜﺎﻟﻒ‬
‫ﺣﻜﻤﺘﻪ ﻭﻻ ﲢﺠﲑ ﻋﻠﻴﻪ ﻭﻻ ﳎﱪ ﻟﻪ ﻋﻠﻰ ﺫﻟﻚ ﺣﺎﺷﺎ ﻻﻧﻪ ﻣﺴﺘﺨﺮﺝ ﻣﻦ ﺣﻀﺮﺓ‬
‫ﺍﻻﻟﻮﻫﻴﺔ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﳉﻤﻌﻴﺔ ﺍﻻﲰﺎﺋﻴﺔ ﻭﻻﻥ ﻭﺟﻮﺩﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺼﺪﺍ‬
‫ﺧﺎﺻﺎ ﷲ ﺗﻌﺎﱃ ﻻﻇﻬﺎﺭ ﺍﺣﻜﺎﻡ ﺭﺑﻮﺑﻴﺘﻪ * ﻭﺍﻧﺘﺸﺎﺭ ﺭﺃﻓﺘﻪ ﻭﺭﲪﺘﻪ ﻋﻠﻰ ﺑﺮﻳﺘﻪ * ﲞﻼﻑ‬
‫ﺣﺎﻝ ﺳﺎﺋﺮ ﺍﻟﻜﻤﻞ ﻣﻦ ﺍﻻﻭﻟﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻓﺎﻓﻬﻢ * ﻓﺎﺫﺍ ﻛﺎﻥ ﺧﻠﻖ ﺍﻻﻧﺴﺎﻥ ﻣﻦ ﻧﻄﻔﺔ‬
‫ﻭﺟﻌﻞ ﺍﻟﺰﻭﺟﻴﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﺍﻣﺮﺍ ﳐﺼﻮﺻﺎ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﻛﺎﻥ ﲪﻞ ﺍﻻﻧﺜﻰ ﻭﻭﺿﻌﻬﺎ‬
‫ﲪﻠﻬﺎ ﺑﻌﻠﻤﻪ ﺗﻌﺎﱃ ﻭﺍﺫﻧﻪ ﻓﻤﺎ ﺧﻠﻖ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍ ﹼﻻ ﻣﻦ ﺍﻃﻬﺮ ﺑﻘﻌﺔ‬
‫ﻭﺍﺻﻔﺎﻫﺎ * ﻭﺍﺷﺮﻑ ﳌﻌﺔ ﻭﺍﻧﻮﺭﻫﺎ ﻭﺍﺳﻨﺎﻫﺎ * ﻭﻣﺎ ﺟﻌﻞ ﺍﻟﺰﻭﺟﻴﺔ ﺑﲔ ﺍﺑﻮﻳﻪ ﺍ ﹼﻻ ﰲ‬
‫ﺍﺷﺮﻑ ﺍﻻﺻﻮﻝ ﻭﺍﻛﺮﻣﻬﺎ ﻭﺍﳎﺪﻫﺎ * ﻭﻣﺎ ﻗﺪﺭ ﺍﳉﻤﻌﻴﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺍﻧﻔﺼﺎﻝ ﺍﻟﻨﻄﻔﺔ ﻣﻦ ﺍﺑﻴﻪ‬
‫ﻭﺳﻘﻮﻃﻬﺎ ﰲ ﺭﺣﻢ ﺍﻣﻪ ﺍ ﹼﻻ ﰲ ﺍﻋﺪﻝ ﺍﻻﻭﻗﺎﺕ ﻭﺍﺳﻌﺪﻫﺎ * ﻭﻣﺎ ﺭﺑﺎﻩ ﰲ ﺭﲪﻬﺎ ﺍﻟﱵ ﻫﻲ‬
‫ﺍﻃﻬﺮ ﺍﻻﺭﺣﺎﻡ ﺍ ﹼﻻ ﺑﺎﺣﺴﻦ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻃﻴﺐ ﺍﻻﻏﺬﻳﺔ ﺍﻟﱵ ﺗﻘﺘﻀﻴﻪ ﻃﻬﺎﺭﺓ ﺫﺍﺗﻪ ﻭﻧﺰﺍﻫﺘﻬﺎ *‬
‫ﻭﻣﺎ ﻭﺿﻌﺘﻪ ﺍ ﹼﻻ ﰲ ﻭﻗﺖ ﺳﻌﻴﺪ ﺍﻳﻀﺎ ﻳﻌﻠﻤﻪ ﺍﳊﻖ ﻣﻮﺍﻓﻘﺎ ﻟﻜﻤﺎﻟﻪ ﻭﻗﺪﺭﻩ ﻟﻪ ﻋﻠﻰ ﻣﻘﺘﻀﻰ‬

‫ﻋﻠﻤﻪ * ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭِﺍ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﺍْﺑ َﺮﻫِﻴ ُﻢ ﹶﻻﺑِﻴ ِﻪ َﻭ ﹶﻗ ْﻮ ِﻣ ِﻪ ِﺍﱠﻧﻨِﻲ َﺑﺮَﺁﺀٌ * ﺍﻟﺰﺧﺮﻑ‪ (٢٦ :‬ﺃﻱ‬
‫ﺑﺮﺉ ) ِﻣ ﱠﻤﺎ َﺗ ْﻌُﺒ ُﺪﻭ ﹶﻥ( ﺍﻱ ﻣﻦ ﺍﻵﳍﺔ ﺍﻟﱵ ﺗﻌﺒﺪﻭﻬﻧﺎ )ِﺍ ﱠﻻ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ َﺮﻧِﻲ ﹶﻓِﺎﱠﻧﻪُ َﺳَﻴ ْﻬﺪِﻳ ِﻦ *‬

‫ﺍﻟﺰﺧﺮﻑ‪ (٢٧ :‬ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ * ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ *‬
‫ﺍﻟﺰﺧﺮﻑ‪ (٢٨ :‬ﺍﻱ ﻭﺟﻌﻞ ﺍﺑﺮﺍﻫﻴﻢ ﻛﻤﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻗﻴﺔ ﺍﻱ ﺍﺭﺍﺩ ﺑﻘﺎﺀﻫﺎ ﰲ ﺫﺭﻳﺘﻪ ﺍﻭ‬

‫ﻚ*‬
‫ﺴ ِﻠ َﻤ ﹰﺔ ﹶﻟ َ‬
‫ﻚ َﻭ ِﻣ ْﻦ ﹸﺫ ﱢﺭﱠﻳِﺘﻨَﺎ ﺍﹸ ﱠﻣ ﹰﺔ ﻣُ ْ‬
‫ﺴ ِﻠ َﻤ ْﻴ ِﻦ ﹶﻟ َ‬
‫ﻭﺟﻌﻞ ﺍﺑﺮﺍﻫﻴﻢ ﻛﻠﻤﺔ ﻗﻮﻟﻪ )ﺭَﺑﻨَﺎ ﻭَﺍ ْﺟ َﻌ ﹾﻠﻨَﺎ ﻣُ ْ‬
‫ﺍﻟﺒﻘﺮﺓ‪ (١٢٨ :‬ﺑﺎﻗﻴﺔ ﺍﻱ ﻃﻠﺐ ﻬﺑﺎ ﻣﻨﺎ ﺑﻘﺎﺀ ﻣﻠﺘﻪ ﰲ ﺫﺭﻳﺘﻪ ﻭﺩﻭﺍﻣﻬﺎ ﺍﱃ ﳎﺊ ﺍﻟﺮﺳﻮﻝ‬
‫ﻣﻨﻬﻢ ﻓﺎﺳﺘﺠﺒﺖ ﺩﻋﺎﺀﻩ ﻓﺠﻌﻠﺘﻬﺎ ﺑﺎﻗﻴﺔ ﰲ ﺫﺭﻳﺘﻪ ﻣﺘﺼﻠﺔ ﺑﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻬﻢ ﻣﻨﻬﻢ‬
‫ﻓﺎﺿﺎﻑ ﺍﳉﻌﻞ ﺍﱃ ﺍﺑﺮﺍﻫﻴﻢ ﻻﺳﺘﺪﻋﺎﺋﻪ ﺑﻘﺎﺀﻫﺎ ﰲ ﺫﺭﻳﺘﻪ ﻭﻛﻮﻧﻪ ﺳﺒﺒﺎ ﻟﺒﻘﺎﺋﻬﺎ ﻓﻴﻬﻢ ﺍﻭ‬
‫ﻓﻄﻠﺐ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻨﺎ ﺑﻘﺎﺀﻫﺎ ﻓﺠﻌﻠﺘﻬﺎ ﻛﻠﻤﺔ ﺑﺎﻗﻴﺔ ﺩﺍﺋﻤﺔ ﰲ ﺫﺭﻳﺘﻪ ﺍﱃ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻬﻢ‬

‫ ‪- ١٦٨‬‬‫ﻣﻨﻬﻢ * ﻭﺍﺧﺮﺝ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﰲ ﺗﻔﺴﲑﻩ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ( ﻗﺎﻝ ﺷﻬﺎﺩﺓ ﺍﻥ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﷲ ﺑﺎﻗﻴﺔ ﰲ ﻋﻘﺐ‬

‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ * ﻭﺍﺧﺮﺝ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻋﻦ ﳎﺎﻫﺪ ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ( ﻗﺎﻝ ﺷﻬﺎﺩﺓ ﺍﻥ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﷲ * ﻭﻗﺎﻝ ﻋﺒﺪ‬

‫ﺑﻦ ﲪﻴﺪ ﺣﺪﺛﻨﺎ ﻳﻮﻧﺲ ﻋﻦ ﺷﻴﺒﺎﻥ ﻋﻦ ﻗﺘﺎﺩﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ‬
‫َﻋ ِﻘِﺒ ِﻪ( ﻗﺎﻝ ﺷﻬﺎﺩﺓ ﺍﻥ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﷲ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻻ ﻳﺰﺍﻝ ﰲ ﺫﺭﻳﺘﻪ ﻣﻦ ﻳﻘﻮﳍﺎ ﻣﻦ ﺑﻌﺪﻩ *‬

‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺗﻔﺴﲑﻩ ﻋﻦ ﺍﺑﻦ ﻣﻌﲔ ﻋﻦ ﻗﺘﺎﺩﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ‬
‫ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ( ﻗﺎﻝ ﺍﻻﺧﻼﺹ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻻ ﻳﺰﺍﻝ ﰲ ﺫﺭﻳﺘﻪ ﻣﻦ ﻳﻮﺣﺪ ﺍﷲ ﻭﻳﻌﺒﺪﻩ‬

‫ﺍﺧﺮﺟﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﰒ ﻗﺎﻝ ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ]‪ [١‬ﰲ ﺍﻵﻳﺔ ﰲ ﻋﻘﺐ ﺍﺑﺮﺍﻫﻴﻢ ﻓﻠﻢ ﻳﺰﻝ ﺑﻌﺪ‬
‫ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻦ ﻳﻮﺣﺪ ﺍﷲ ﻭﻳﻌﺒﺪﻩ ﺑﻘﻮﻟﻪ ﻻ ﺍﻟﻪ ﺍ ﹼﻻ ﺍﷲ * ﻭﻗﺎﻝ ﻭﻗﻮﻝ ﺁﺧﺮ ﻓﻠﻢ ﻳﺰﻝ‬
‫ﻧﺎﺱ ﻣﻦ ﺫﺭﻳﺘﻪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﻳﻌﺒﺪﻭﻥ ﺍﷲ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﻟﻌﻠﻬﻢ ﻳﺮﺟﻌﻮﻥ ﺍﻱ ﻟﻌﻞ‬
‫ﺍﳌﺸﺮﻛﲔ ﻣﻨﻬﻢ ﰲ ﻛﻞ ﺩﻭﺭ ﻳﺮﺟﻌﻮﻥ ﺍﱃ ﺍﷲ ﺑﺪﻋﺎﺀ ﺍﳌﻮﺣﺪﻳﻦ ﻣﻦ ﺫﺭﻳﺘﻪ * ﰒ ﺍﺿﺮﺏ‬
‫ﻋﻦ ﺟﻌﻞ ﺍﺑﺮﺍﻫﻴﻢ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﻠﺔ ﺍﻻﺳﻼﻡ ﻛﻠﻤﺔ ﺑﺎﻗﻴﺔ ﰲ ﺫﺭﻳﺘﻪ ﺍﱃ ﻗﻮﻟﻪ ﺑﻞ ﻣﺘﻌﺖ‬
‫ﻫﺆﻻﺀ ﻭﺁﺑﺎﺀﻫﻢ ﺍﺷﺎﺭﺓ ﺍﱃ ﺍﻥ ﺑﻘﺎﺀ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺩﻭﺍﻡ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺫﺭﻳﺘﻪ ﺍﳕﺎ‬
‫ﻫﻮ ﺑﺎﻋﻄﺎﺀ ﺍﷲ ﳍﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻣﻦ ﻗﺮﻳﺶ ﻭﺁﺑﺎﺋﻬﻢ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻓﻜﺎﻥ ﺑﻘﺎﺀ‬
‫ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺫﺭﻳﺘﻪ ﺍﱃ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻣﺪﺍﺩ ﺍﷲ ﺍﻳﺎﻫﻢ‬
‫ﻭﺣﻔﻈﻬﻢ ﺣﱴ ﺟﺎﺀﻫﻢ ﺍﳊﻖ ﻭﺭﺳﻮﻝ ﻣﺒﲔ ﺍﻱ ﻣﺘﻌﺖ ﻫﺆﻻﺀ ﻭﺁﺑﺎﺀﻫﻢ ﺍﱃ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﳌﺪ‬
‫ﰲ ﻋﻤﺮﻫﻢ ﻭﻋﺪﻡ ﺍﻧﻘﻄﺎﻉ ﻧﺴﻠﻬﻢ ﻓﺒﻘﻴﺖ ﺍﻟﻜﻠﻤﺔ ﺍﻻﺑﺮﺍﻫﻴﻤﻴﺔ ﻭﺍﳌﻠﺔ ﺍﳋﻠﻴﻠﻴﺔ ﰲ ﺫﺭﻳﺘﻪ ﺍﱃ‬
‫ﳎﺊ ﺍﳊﻖ ﺍﻱ ﻇﻬﻮﺭ ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺭﺳﻮﻝ ﻃﺎﻫﺮ ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﻘﺎﻫﺮﺓ * ﻓﺎﺧﺒﺎﺭ ﺍﷲ ﻟﻨﺎ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻧﻪ ﺟﻌﻞ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﻠﺔ ﺍﻻﺳﻼﻡ ﰲ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﻗﻴﺔ ﱂ ﺗﺰﻝ ﻓﻴﻬﻢ‬
‫ﻣﻦ ﻟﺪﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺍﱃ ﺑﻌﺜﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻬﻢ ﺍﳕﺎ ﻫﻮ ﻣﻦ ﺟﻬﺔ ﺁﺑﺎﺋﻪ‬
‫)‪ (١‬ﺍﺑﻦ ﺟﺮﻳﺞ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﻘﺮﻳﺸﻲ ﺍﻭﻝ ﻣﻦ ﺍﻟﻒ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻻﺳﻼﻡ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٤٩‬ﻫـ‪ ٧٦٦] .‬ﻡ‪ [.‬ﰲ ﻣﻜﺔ‬
‫ﺍﳌﻜﺮﻣﺔ ﺯﺍﺩﻫﺎ ﺍﷲ ﺷﺮﻓﺎ ﻭﻛﺮﻣﺎ‬

‫ ‪- ١٦٩‬‬‫ﻭﺍﺟﺪﺍﺩﻩ ﻛﻠﻬﻢ ﺍﱃ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ * ﻓﺜﺒﺖ ﺗﻮﺣﻴﺪ ﻋﺒﺪ ﺍﷲ ﺍﰊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻣﻪ ﻭﺍﺳﻼﻣﻬﻤﺎ ﻭﺗﻮﺣﻴﺪ ﺳﺎﺋﺮ ﺁﺑﺎﺋﻪ ﺍﱃ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ * ﻭﺫﻟﻚ ﺍﻥ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﺷﺎﻫﺪ ﰲ ﺍﺻﻼﺏ ﺭﺟﺎﻝ ﰲ ﺻﻠﺒﻪ ﺻﻮﺭﺓ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻪ‬
‫ﻭﺳﻠﻢ ﻭﺑﻌﺜﻪ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﺭﺃﻯ ﺍﺣﻴﺎﺀﻩ ﺍﳊﻖ ﻭﻣﻠﺘﻪ ﻭﺷﺎﻫﺪ ﺍﻥ ﻇﻬﻮﺭ ﺗﻠﻚ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﰲ ﺍﳊﻀﺮﺓ ﺍﳊﺴﻴﺔ ﺍﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﻭﺍﻓﻨﺎﺀ‬
‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﷲ ﻭﻛﺎﻥ ﻣﻐﺮﻣﺎ ﺑﻈﻬﻮﺭﻩ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﺍﻥ ﻳﺒﻘﻰ ﺍﻻﺳﻼﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﰲ‬
‫ﺫﺭﻳﺘﻪ ﻧﺴﻼ ﺑﻌﺪ ﻧﺴﻞ ﻭﻗﺮﻧﺎ ﺑﻌﺪ ﻗﺮﻥ ﺍﱃ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺳﺒﺒﺎ ﻟﻈﻬﻮﺭ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﻭﺍﻟﻨﺴﺨﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻬﺑﻤﺎ ﻳﻈﻬﺮ ﺍﳊﻖ ﻭﻳﻜﻤﻞ ﺍﻟﺪﻳﻦ ﻓﻜﺎﻥ ﺍﺑﻮﺍﻩ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻟﺬﻳﻦ ﻃﻠﺐ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﺍﻟﺪﻋﺎﺀ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻬﻢ‬
‫ﺑﺎﻟﻜﺘﺎﺏ ﻭﺟﻌﻞ ﺍﷲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻗﻴﺔ ﰲ ﺫﺭﻳﺘﻪ ﺍﻱ ﰲ ﲨﻴﻊ ﺁﺑﺎﺀ ﺍﻟﻨﱯ ﺍﱃ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﺍﱃ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﻣﻨﻬﻢ ﻛﻤﺎ ﺷﻬﺪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ( ﻭﻛﺎﻥ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺗﺪﺑﲑﺍ ﺍﳍﻴﺎ ﰲ ﻇﻬﻮﺭ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺷﺎﻫﺪﻩ ﰲ ﺍﺻﻼﺏ ﺭﺟﺎﻝ ﻣﻦ‬
‫ﺫﺭﻳﺘﻪ ﻓﻄﻠﺐ ﻣﻦ ﺍﷲ ﻇﻬﻮﺭﻩ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍ ﹼﻻ ﺑﺒﻘﺎﺀ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﰲ ﺫﺭﻳﺘﻪ ﰲ ﲨﻴﻊ ﺁﺑﺎﺀ ﺍﻟﻨﱯ ﺍﱃ ﺑﻌﺜﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﻥ ﻗﻮﻟﻪ‬

‫ﺤ ﱡﻖ َﻭ َﺭﺳُﻮﻝﹲ ُﻣِﺒﲔٌ *‬
‫ﺗﻌﺎﱃ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ( ﺍﱃ ﻗﻮﻟﻪ ) َﺣﺘﱠﻰ ﺟَﺂ َﺀﻫُﻢُ ﺍﹾﻟ َ‬

‫ﺍﻟﺰﺧﺮﻑ‪ (٢٩ :‬ﻳﻘﺘﻀﻲ ﺫﻟﻚ * ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﹸﺛ ﱠﻢ َﺟ َﻌ ﹾﻠﻨَﺎ َﻙ َﻋﻠﹶﻰ َﺷﺮِﻳ َﻌ ٍﺔ ِﻣ َﻦ ﹾﺍ ﹶﻻ ْﻣ ِﺮ‬
‫ﻓﹶﺎﱠﺗِﺒ ْﻌﻬَﺎ َﻭ ﹶﻻ َﺗﱠﺘِﺒ ْﻊ ﹶﺍ ْﻫﻮَﺁ َﺀ ﺍﱠﻟﺬِﻳ َﻦ ﹶﻻَﻳ ْﻌ ﹶﻠﻤُﻮ ﹶﻥ * ﺍﳉﺎﺛﻴﺔ‪ (١٨ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﺍﹸ ِﻣﺮُﻭﺍ ِﺍ ﱠﻻ‬
‫ﻚ ﺩِﻳ ُﻦ‬
‫ﺼﻠﹶﻮ ﹶﺓ َﻭﻳُ ْﺆﺗُﻮﺍ ﺍﻟ ﱠﺰﻛﹶﻮ ﹶﺓ َﻭ ﹶﺫِﻟ َ‬
‫ﲔ ﹶﻟﻪُ ﺍﻟﺪﱢﻳ َﻦ ُﺣَﻨﻔﹶﺂ َﺀ َﻭُﻳﻘِﻴﻤُﻮﺍ ﺍﻟ ﱠ‬
‫ﺼَ‬
‫ﺨ ِﻠ ِ‬
‫ﷲ ﻣُ ْ‬
‫ِﻟَﻴ ْﻌﺒُﺪُﻭﺍ ﺍ َ‬
‫ﺍﹾﻟ ﹶﻘﱢﻴ َﻤ ِﺔ * ﺍﻟﺒﻴﻨﺔ‪ (٥ :‬ﻓﺎﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻋﻦ ﺑﻘﺎﺀ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺑﻘﺎﺀ ﺩﻳﻨﻪ ﰲ‬

‫ﺫﺭﻳﺘﻪ ﺍﱃ ﺑﻌﺜﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻬﻢ ﻭﺍﻣﺮﻧﺎ ﺑﺒﻌﻀﻬﺎ ﺑﺎﺗﺒﺎﻉ ﺗﻠﻚ ﺍﳌﻠﺔ ﺍﳊﻨﻴﻔﻴﺔ‬
‫ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﳋﻠﻴﻠﻴﺔ ﻭﺍﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺑﻌﻀﻬﺎ ﺍﻳﻀﺎ ﺑﺎﺗﺒﺎﻋﻪ ﳍﺎ‬
‫ﻭﺩﻋﻮﺗﻪ ﻬﺑﺎ ﻣﻦ ﺣﻴﺚ ﻛﻮﻬﻧﺎ ﺷﺮﻋﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺫﺍ ﺻﺢ ﺑﻘﺎﺀ ﻣﻠﺘﻪ ﰲ‬
‫ﺫﺭﻳﺘﻪ ﺍﱃ ﺑﻌﺜﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﺢ ﺗﻮﺣﻴﺪ ﺍﺑﻮﻳﻪ ﻭﺍﺳﻼﻣﻬﻤﺎ ﻟﻜﻮﻬﻧﻤﺎ ﻣﻦ ﺍﻻﻣﺔ‬

‫ ‪- ١٧٠‬‬‫ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻞ ﻟﻜﻮﻬﻧﻤﺎ ﺍﻣﺔ ﻣﺴﻠﻤﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ )ِﺍ ﱠﻥ ِﺍْﺑ َﺮﻫِﻴ َﻢ ﻛﹶﺎ ﹶﻥ ﺍﹸ ﱠﻣ ﹰﺔ‬
‫ﻗﹶﺎِﻧﺘًﺎ * ﺍﻟﻨﺤﻞ‪ (١٢٠ :‬ﻓﺎﻥ ﻧﺴﺒﺘﻪ ﺍﻟﻴﻬﻤﺎ ﺍﻗﺮﺏ ﻣﻦ ﻧﺴﺒﺘﻪ ﺍﱃ ﺫﻭﻱ ﻗﺮﺍﺑﺘﻪ ﻓﺎﻓﻬﻢ‬
‫ﺍﻟﺘﺨﻠﻴﺺ * ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﳌﻠﺔ ﺍﳊﻨﻴﻔﻴﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﳋﻠﻴﻠﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻻﺳﻼﻡ ﺍﺗﺼﻠﺖ ﺍﱃ ﺑﻌﺜﺔ‬
‫ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻞ ﺑﻌﺚ ﻫﻮ ﻓﻴﻬﺎ ﻭﻣﻨﻬﺎ ﻭﺍﻣﺮ ﺑﺎﺗﺒﺎﻋﻬﺎ ﻭﺍﺣﻴﺎﺀ‬

‫ﻚ ﹶﺍ ِﻥ ﺍﱠﺗِﺒ ْﻊ ِﻣ ﱠﻠ ﹶﺔ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﺣﻨِﻴﻔﹰﺎ( ﻭﻣﺎ ﻭﻗﻌﺖ‬
‫ﺍﺣﻜﺎﻣﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ )ﹸﺛ ﱠﻢ ﹶﺍ ْﻭ َْﺣﻨَﺂ ِﺍﹶﻟ ْﻴ َ‬
‫ﺍﻟﻔﺘﺮﺓ ﺑﲔ ﺍﻟﺸﺮﻳﻌﺘﲔ ﺍﻱ ﺑﲔ ﺷﺮﻳﻌﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻧﺪﺭﺍﺱ ﺷﺮﻳﻌﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺪﻡ ﺑﻌﺜﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﻧﻪ ﺑﻌﺚ‬
‫ﰲ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻛﺎﻧﺖ ﺍﻻﺣﻜﺎﻡ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺻﻮﻝ ﺷﺮﻳﻌﺘﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻞ ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﺍﻻﳍﻲ ﻣﻦ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻜﺘﺎﺏ ﺍﳌﺴﺘﻮﻋﺐ ﳉﻤﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻻﳍﻴﺔ ﻭﺍﻟﻨﺒﻮﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻊ ﺍﺧﺘﺼﺎﺻﻪ‬
‫ﺑﺎﺣﻜﺎﻡ ﺯﺍﺋﺪﺓ ﻋﻠﻴﻬﺎ * ﺑﻞ ﻭﻗﻌﺖ ﺍﻟﻔﺘﺮﺓ ﻭﺍﻟﻔﺘﻨﺔ ﰲ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲜﻴﻮﺵ‬
‫ﺍﻟﺸﺮﻙ ﻣﻦ ﻋﺒﺪﺓ ﺍﻻﺻﻨﺎﻡ ﻭﻭﻗﻮﻉ ﺍﻟﻐﻠﺒﺔ ﻣﻨﻬﻢ ﻋﻠﻰ ﺍﻻﺳﻼﻡ ﻛﻤﺎ ﻭﻗﻌﺖ ﺍﻟﻔﺘﺮﺓ ﰲ ﺩﻳﻦ‬
‫ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺯﻣﺎﻥ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺑﻌﺪﻫﻢ ﲝﺪﻭﺙ ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ ﻣﻊ ﺑﻘﺎﺀ‬
‫ﺍﻻﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻓﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻣﺮ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﺗﺒﺎﻉ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻭﺟﻮﺩ ﻣﻠﺘﻪ ﺍﱃ ﺯﻣﺎﻥ ﺑﻌﺜﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﱃ ﺍﻟﺬﻳﻦ ﺍﻗﺎﻣﻮﺍ ﺍﳌﻠﺔ‬
‫ﻭﺍﻟﺪﻳﻦ ﻭﻬﺑﻢ ﻗﺎﻣﺖ ﺍﳌﻠﺔ ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺼﻼﺓ )ﻣﻦ ﺍﻗﺎﻣﻬﺎ ﻓﻘﺪ‬
‫ﺍﻗﺎﻡ ﺍﻟﺪﻳﻦ ﻭﻣﻦ ﺗﺮﻛﻬﺎ ﻓﻘﺪ ﻫﺪﻡ ﺍﻟﺪﻳﻦ( * ﻓﺎﻣﺘﺪﺍﺩ ﺍﳌﻠﺔ ﻭﺑﻘﺎﺅﻫﺎ ﻣﻦ ﺯﻣﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ‬

‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺯﻣﺎﻥ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻘﻊ ﺍ ﹼﻻ ﺑﻮﺟﻮﺩ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫ﺍﻻﺯﻣﻨﺔ ﺍﻟﱵ ﺑﻴﻨﻬﻤﺎ ﻭﺍﻗﺎﻣﺘﻬﻢ ﺍﻳﺎﻫﺎ ﻓﺎﺫﺍ ﺛﺒﺖ ﻭﺟﻮﺩ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﺯﻣﺎﻥ ﺑﻌﺜﺘﻪ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺛﺒﺖ ﻭﺟﻮﺩﻫﺎ ﻣﻦ ﺯﻣﺎﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺯﻣﺎﻥ ﺑﻌﺜﺘﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺫﺍ ﺛﺒﺖ ﻭﺟﻮﺩ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺛﺒﺖ ﺍﺳﻼﻡ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻭﺗﻮﺣﻴﺪﻩ ﻻﻥ ﺍﳌﺮﺍﺩ‬
‫ﻣﻦ ﺍﳌﻠﺔ ﺍﳊﻨﻴﻔﻴﺔ ﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺴﻠﻴﻢ ﺍﻻﻣﻮﺭ ﺍﻟﻴﻪ ﻭﺍﻟﺘﺤﻘﻖ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﺍﶈﻀﺔ‬
‫ﺍﻟﱵ ﺗﻮﺟﺐ ﻇﻬﻮﺭ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻭﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻇﻬﻮﺭﻩ ﻭﺑﻌﺜﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ ‪- ١٧١‬‬‫ﻭﺳﻠﻢ ﻓﺎﺫﺍ ﻇﻬﺮ ﻣﻦ ﺻﻠﺐ ﻋﺒﺪ ﺍﷲ ﺑﺼﻔﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﳍﺬﺍ ﲰﺎﻩ ﺍﳊﻖ ﺑﺎﻟﻌﺒﺪ ﻭﻗﺎﻝ‬

‫ﺤﺎ ﹶﻥ ﺍﱠﻟ ِﺬﻱ ﹶﺍ ْﺳ َﺮﻯ ِﺑ َﻌ ْﺒ ِﺪ ِﻩ * ﺍﻹﺳﺮﺍﺀ‪ (١ :‬ﻋﻠﻢ ﻋﺒﻮﺩﻳﺔ ﻋﺒﺪ ﺍﷲ ﻭﲢﻘﻘﻪ ﻬﺑﺎ ﻻﻥ‬
‫) ُﺳ ْﺒ َ‬
‫ﺍﻟﻮﻟﺪ ﺳﺮ ﺍﺑﻴﻪ ﻭﻻ ﻳﺘﺼﻮﺭ ﺍﻟﺘﺤﻘﻖ ﻬﺑﺎ ﺍ ﹼﻻ ﺑﺎﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﺎﻳﺪ ﺍﱃ ﺍﷲ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﻛﺬﻟﻚ‬
‫ﺍﻣﻪ ﻓﻜﺎﻥ ﺍﺑﻮﺍﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺩﻳﻦ ﺍﻻﺳﻼﻡ‬
‫ﻼ*‬
‫ﷲ ﻗِﻴ ﹰ‬
‫ﺻ َﺪﻕُ ِﻣ َﻦ ﺍ ِ‬
‫ﺍﻟﺬﻱ ﺍﺗﺼﻞ ﺍﱃ ﺍﺑﻨﻬﻤﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ) َﻭ َﻣ ْﻦ ﹶﺍ ْ‬
‫ﺴﺒِﻴ ﹶﻞ * ﺍﻻﺣﺰﺍﺏ‪.(٣٣ :‬‬
‫ﺤ ﱠﻖ َﻭﻫُ َﻮ َﻳ ْﻬﺪِﻱ ﺍﻟ ﱠ‬
‫ﷲ َﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟ َ‬
‫ﺍﻟﻨﺴﺎﺀ‪) (١٢٢ :‬ﻭَﺍ ُ‬

‫)ﺍﳌﻄﻠﻊ ﺍﻟﺮﺍﺑﻊ ﰲ ﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻧﺴﺒﻪ ﺍﱃ ﺁﺩﻡ ﻋﻠﻴﻪ‬

‫ﺍﻟﺴﻼﻡ( ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﱂ ﻳﺰﻝ ﺍﷲ ﻳﻨﻘﻠﲏ ﻣﻦ ﺍﻻﺻﻼﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ‬

‫ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ( * ﻭﻗﺎﻝ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺍﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺑﻌﺜﺖ ﻣﻦ ﺧﲑ ﻗﺮﻭﻥ ﺑﲏ ﺁﺩﻡ ﻗﺮﻧﺎ‬
‫ﻓﻘﺮﻧﺎ ﺣﱴ ﻛﻨﺖ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﻛﻨﺖ ﻓﻴﻪ( * ﺍﻱ ﺑﻌﺜﺖ ﰲ ﺻﻮﺭ ﺍﺻﻮﱄ ﻭﺁﺑﺎﺋﻲ ﻣﻦ‬
‫ﻟﺪﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﻋﺒﺪ ﺍﷲ ﰲ ﻛﻞ ﻗﺮﻥ ﻣﻦ ﺧﲑ ﻗﺮﻭﻥ ﺑﲏ ﺁﺩﻡ ﺍﻱ ﺑﻌﺜﺖ ﰲ‬
‫ﻚ ﻓِﻲ‬
‫ﲔ َﺗﻘﹸﻮ ُﻡ * َﻭَﺗ ﹶﻘﱡﻠَﺒ َ‬
‫ﻚ ِﺣ َ‬
‫ﺧﲑ ﺫﻟﻚ ﺍﻟﻘﺮﻥ ﻭﳍﺬﺍ ﻗﻴﻞ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﹶﺍﱠﻟﺬِﻱ َﻳ َﺮﻳ َ‬
‫ﺍﻟﺴﱠﺎ ِﺟﺪِﻳ َﻦ * ﺍﻟﺸﻌﺮﺍﺀ‪ (٢١٩ :‬ﺍﻧﻪ ﻛﺎﻥ ﻳﻨﻘﻞ ﻧﻮﺭﻩ ﻣﻦ ﺳﺎﺟﺪ ﺍﱃ ﺳﺎﺟﺪ ﻭﻛﺎﻥ ﺧﲑ‬
‫ﺗﻠﻚ ﺍﻟﻘﺮﻭﻥ ﻗﺮﻧﺎ ﺑﻌﺪ ﻗﺮﻥ ﻻﻧﻪ ﲟﱰﻟﺔ ﺍﻻﺻﻞ ﻟﻠﺸﺠﺮﺓ ﻭﺍﻟﻘﺮﻭﻥ ﲟﱰﻟﺔ ﺍﻟﺸﺠﺮ ﻭﺍﻟﺼﻮﺭ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﺍﳌﺸﻬﻮﺩﺓ ﲟﱰﻟﺔ ﺍﻏﺼﺎﻥ ﺍﻟﺸﺠﺮﺓ ﻭﺍﻭﺭﺍﻗﻬﺎ ﻭﺍﺯﻫﺎﺭﻫﺎ ﻭﺍﲦﺎﺭﻫﺎ ﻭﻻ ﳚﺊ ﺍﳌﺪﺩ‬
‫ﻭﺍﻟﻔﻴﺾ ﻟﻠﺸﺠﺮﺓ ﻭﺍﻏﺼﺎﻬﻧﺎ ﻭﺍﻭﺭﺍﻗﻬﺎ ﺍ ﹼﻻ ﻣﻦ ﺍﺻﻠﻬﺎ ﺣﱴ ﻛﻨﺖ ﺍﻱ ﻣﺎ ﺯﻟﺖ ﰲ ﺍﻟﻈﻬﻮﺭ‬
‫ﰲ ﺍﺻﻼﺏ ﺍﻵﺑﺎﺀ ﺍﳌﻌﻴﻨﺔ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﳌﻘﺪﺭﺓ ﺍﱃ ﺍﻥ ﻛﻨﺖ ﺑﻐﲑ ﻭﺍﺳﻄﺔ ﺻﻮﺭﺓ ﺍﺏ ﻣﻦ‬
‫ﺍﻵﺑﺎﺀ ﺑﻞ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﺼﻮﺭﺓ ﺍﳉﻤﻌﻴﺔ ﺍﻻﳍﻴﺔ ﺍﳌﺨﺘﺼﺔ ﰊ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﻛﻨﺖ ﻓﻴﻪ ﻓﺤﻴﻨﺌﺬ ﻛﺎﻧﺖ ﺁﺑﺎﺅﻩ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻫﻮ ﰲ ﺍﺻﻼﻬﺑﻢ ﻭﻇﻬﺮ‬
‫ﺑﺼﻮﺭﻫﻢ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﰲ ﻛﻞ ﻗﺮﻥ ﺧﲑ ﺫﻟﻚ ﺍﻟﻘﺮﻥ‬
‫ﻟﻜﻮﻬﻧﻢ ﻣﻈﺎﻫﺮ ﻟﻠﺠﻤﻌﻴﺔ ﺍﻻﲰﺎﺋﻴﺔ ﻭﺍﻓﺎﺿﻪ ﺍﷲ ﻋﻠﻰ ﺍﻻﻋﻴﺎﻥ ﺍﳌﻤﻜﻨﺔ ﰲ ﺑﻘﻌﺔ ﺍﻻﻣﻜﺎﻥ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﳉﻤﻌﻴﺔ ﻭﻛﻮﻬﻧﻢ ﳏﻞ ﻣﺎﺩﺓ ﺟﺴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻓﻴﻪ ﲡﻠﻰ‬

‫ ‪- ١٧٢‬‬‫ﺍﻟﺮﻭﺡ ﺍﻟﻜﻠﻲ ﺍﶈﻤﺪﻱ ﲜﺴﻤﻪ * ﻭﺍﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻋﻦ ﺍﻧﺲ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﺍﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )ﻣﺎ ﺍﻓﺘﺮﻕ ﺍﻟﻨﺎﺱ ﻓﺮﻗﺘﲔ ﺍ ﹼﻻ ﺟﻌﻠﲏ ﺍﷲ ﰲ‬
‫ﺧﲑﳘﺎ ﻓﺎﺧﺮﺟﺖ ﻣﻦ ﺑﲔ ﺍﺑﻮﻱ ﻓﻠﻢ ﻳﺼﺒﲏ ﺷﻲﺀ ﻣﻦ ﻋﻬﺮ ﺍﳉﺎﻫﻠﻴﺔ( * ﺍﻱ ﻣﺎ ﺍﻓﺘﺮﻕ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﺮﻥ ﻓﺮﻗﺘﲔ ﺍ ﹼﻻ ﺟﻌﻠﲏ ﺍﷲ ﰲ ﺧﲑ ﻓﺮﻗﺔ ﻣﻨﻬﻤﺎ‬
‫ﻓﺎﺧﺮﺟﺖ ﰲ ﻛﻞ ﻗﺮﻥ ﰲ ﺻﻮﺭﺓ ﺍﻻﺏ ﺍﳌﺨﺘﺺ ﺑﺬﻟﻚ ﺍﻟﻘﺮﻥ ﻣﻦ ﺑﲔ ﺍﺑﻮﻱ ﻓﻠﻢ ﻳﺼﺒﲏ‬
‫ﺷﻲﺀ ﻣﻦ ﻋﻬﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﻭﻏﲑﻫﺎ ﻓﻜﺎﻧﺖ ﲨﻴﻊ ﺁﺑﺎﺋﻪ ﺍﱃ ﺁﺩﻡ ﻣﺴﻠﻤﲔ‬
‫ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﰲ ﻋﻬﺪ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻭ ﰲ ﻏﲑﻩ * ﻭﺧﺮﺟﺖ ﻣﻦ ﺑﲔ ﺍﺑﻮﻱ ﻣﻦ ﻧﻜﺎﺡ ﺷﺮﻋﻲ‬
‫ﻭﱂ ﺍﺧﺮﺝ ﻣﻦ ﺳﻔﺎﺡ ﺍﻱ ﺯﻧﺎ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﺣﱴ ﺍﻧﺘﻬﻴﺖ ﺍﻱ ﰲ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﺍﻻﺻﻠﻴﺔ ﺍﱃ ﺍﰊ ﻋﺒﺪ ﺍﷲ ﻭﺍﻣﻲ ﺁﻣﻨﺔ ﺳﺎﳌﺎ ﻣﻦ ﺍﻭﺻﺎﻑ ﺍﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺷﲔ ﺍﻟﺴﻔﺎﺡ ﻓﺎﻧﺎ‬
‫ﺧﲑﻛﻢ ﻧﻔﺴﺎ ﻭﺧﲑﻛﻢ ﺍﺑﺎ * ﻭﺍﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ )ﻣﺎ ﻭﻟﺪﱐ ﻣﻦ ﺳﻔﺎﺡ ﺍﳉﺎﻫﻠﻴﺔ‬

‫ﺷﻲﺀ ﻣﺎ ﻭﻟﺪﱐ ﺍ ﹼﻻ ﻧﻜﺎﺡ ﺍﻻﺳﻼﻡ( ﻭﺳﻔﺎﺣﻬﻢ ﺑﻜﺴﺮ ﺍﻟﺴﲔ ﺯﻧﺎﻫﻢ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻣﻨﻬﻢ‬
‫ﺗﺴﺎﻓﺢ ﺍﻟﺮﺟﻞ ﻣﺪﺓ ﰒ ﻳﺘﺰﻭﺟﻬﺎ * ﻭﺍﺧﺮﺝ ﺍﻟﻄﱪﺍﱐ ﻭﺍﺑﻮﻧﻌﻴﻢ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ )ﺧﺮﺟﺖ‬
‫ﻣﻦ ﻧﻜﺎﺡ ﻭﱂ ﺍﺧﺮﺝ ﻣﻦ ﺳﻔﺎﺡ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﺍﱃ ﺍﻥ ﻭﻟﺪﱐ ﺍﰊ ﻭﺍﻣﻲ ﻭﱂ ﻳﺼﺒﲏ ﻣﻦ‬

‫ﺳﻔﺎﺡ ﺍﳉﺎﻫﻠﻴﺔ ﺷﻲﺀ( * ﻭﺍﺧﺮﺝ ﺍﺑﻮﻧﻌﻴﻢ]‪) [١‬ﱂ ﻳﻠﺘﻖ ﺍﺑﻮﺍﻱ ﻗﻂ ﻋﻠﻰ ﺳﻔﺎﺡ ﻭﱂ ﻳﺰﻝ‬
‫ﺍﷲ ﻳﻨﻘﻠﲏ ﻣﻦ ﺍﻻﺻﻼﺏ ﺍﻟﻄﻴﺒﺔ ﺍﱃ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﻣﺼﻔﻰ ﻣﻬﺬﺑﺎ ﻻ ﺗﺘﺸﻌﺐ‬

‫ﺷﻌﺒﺘﺎﻥ ﺍ ﹼﻻ ﻛﻨﺖ ﰲ ﺧﲑﳘﺎ( * ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ]‪ [٢‬ﻗﺮﺃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫ﺴﻜﹸ ْﻢ * ﺍﻟﺘﻮﺑﺔ‪ (١٢٨ :‬ﺍﻱ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ﻗﺎﻝ )ﺍﻧﺎ ﺍﻧﻔﺴﻜﻢ‬
‫)ﹶﻟ ﹶﻘ ْﺪ ﺟَﺂ َﺀ ﹸﻛ ْﻢ َﺭﺳُﻮﻝﹲ ِﻣ ْﻦ ﹶﺍْﻧﻔﹸ ِ‬
‫ﻧﺴﺒﺎ ﻭﺻﻬﺮﺍ ﻭﺣﺴﺒﺎ ﻟﻴﺲ ﰲ ﺁﺑﺎﺋﻲ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﻣﻦ ﺳﻔﺎﺡ ﻛﻠﻨﺎ ﻧﻜﺎﺡ( * ﻭﺭﻭﻯ‬

‫ﺍﺑﻦ ﺳﻌﺪ]‪ [٣‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺑﻦ ﺍﻟﻜﻠﱯ ﻋﻦ ﺍﺑﻴﻪ ﻗﺎﻝ ﻛﺘﺒﺖ ﻟﻠﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲬﺴﻤﺎﺋﺔ ﺍﻡ ﻓﻤﺎ ﻭﺟﺪﺕ ﻓﻴﻬﻦ ﺳﻔﺎﺣﺎ ﻭﻻ ﺷﻴﺌﺎ ﳑﺎ ﻛﺎﻥ ﻣﻦ ﺍﻣﺮ‬
‫)‪ (١‬ﺍﺑﻮﻧﻌﻴﻢ ﺃﲪﺪ ﺍﻻﺻﻔﻬﺎﱐ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٤٣٠‬ﻫـ‪ ١٠٣٩] .‬ﻡ‪[.‬‬
‫)‪ (٢‬ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﺃﲪﺪ ﺍﻻﺻﻔﻬﺎﱐ ﺗﻮﰲ ﺳﻨﺔ ‪ ٤١٠‬ﻫـ‪ ١٠١٩] .‬ﻡ‪[.‬‬
‫)‪ (٣‬ﺍﺑﻦ ﺳﻌﺪ ﳏﻤﺪ ﺍﻟﺒﺼﺮﻱ ﺗﻮﰲ ﺳﻨﺔ ‪ ٢٣٠‬ﻫـ‪ ٨٤٥] .‬ﻡ‪[.‬‬

‫ ‪- ١٧٣‬‬‫ﺍﳉﺎﻫﻠﻴﺔ * ﻭﺍﺧﺮﺝ ﺍﺑﻮ ﻧﻌﻴﻢ ﰲ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﻃﺮﻕ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﱂ ﻳﺰﻝ ﺍﷲ ﻳﻨﻘﻠﲏ ﻣﻦ ﺍﻻﺻﻼﺏ ﺍﻟﻄﻴﺒﺔ ﺍﱃ‬

‫ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﰲ ﺻﻮﺭ ﺍﻵﺑﺎﺀ ﻭﺍﻻﻣﻬﺎﺕ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﻣﺼﻔﻰ ﻣﻦ ﺍﻟﻜﺪﻭﺭﺍﺕ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﻣﻬﺬﺍ ﻋﻦ ﺍﻻﻭﺻﺎﻑ ﺍﻟﺴﻔﻠﻴﺔ ﻻ ﺗﺘﺸﻌﺐ ﺷﻌﺒﺘﺎﻥ ﰲ ﻛﻞ ﻗﺮﻥ ﺍ ﹼﻻ ﻛﻨﺖ ﰲ‬
‫ﺧﲑﳘﺎ( * ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﻪ ﻗﺎﻝ )ﻛﻨﺖ ﻧﻮﺭﺍ ﺑﲔ‬
‫ﻳﺪﻱ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻞ ﺍﻥ ﳜﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ ﺑﺎﻟﻔﻲ ﻋﺎﻡ ﻳﺴﺒﺢ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﻭﺗﺴﺒﺢ‬
‫ﺍﳌﻼﺋﻜﺔ ﺑﺘﺴﺒﻴﺤﻪ ﻓﻠﻤﺎ ﺧﻠﻖ ﺍﷲ ﺁﺩﻡ ﺍﻟﻘﻰ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﰲ ﺻﻠﺒﻪ ﻓﺎﻫﺒﻄﲏ ﺍﷲ ﺍﱃ‬

‫ﺍﻻﺭﺽ ﰲ ﺻﻠﺐ ﺁﺩﻡ ﻭﺟﻌﻠﲏ ﰲ ﺻﻠﺐ ﻧﻮﺡ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻗﺬﻑ ﰊ ﰲ ﺍﻟﻨﺎﺭ ﰲ‬
‫ﺻﻠﺐ ﺍﺑﺮﺍﻫﻴﻢ ﰒ ﱂ ﻳﺰﻝ ﺍﷲ ﻳﻨﻘﻠﲏ ﻣﻦ ﺍﻻﺻﻼﺏ ﺍﻟﻜﺮﳝﺔ ﻭﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﺣﱴ‬

‫ﺍﺧﺮﺟﲏ ﻣﻦ ﺍﺑﻮﻱ ﱂ ﻳﻠﺘﻘﻴﺎ ﻋﻠﻰ ﺳﻔﺎﺡ ﻗﻂ( * ﻭﺍﺧﺮﺝ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ‬

‫ﻋﻦ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻻﺳﻘﻊ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﻣﻦ‬
‫ﻭﻟﺪ ﺍﺑﺮﺍﻫﻴﻢ ﺍﲰﺎﻋﻴﻞ ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﻭﻟﺪ ﺍﲰﺎﻋﻴﻞ ﻛﻨﺎﻧﺔ ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﻛﻨﺎﻧﺔ ﻗﺮﻳﺸﺎ‬
‫ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﻗﺮﻳﺶ ﺑﲏ ﻫﺎﺷﻢ ﻭﺍﺻﻄﻔﺎﱐ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ( * ﻭﻗﺪ ﺍﺧﺮﺟﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﲪﺰﺓ ﺑﻦ ﻳﻮﺳﻒ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﻌﺒﺎﺱ ﻣﻦ ﺣﺪﻳﺚ ﻭﺍﺛﻠﺔ ﺑﻠﻔﻆ )ﺍﻥ ﺍﷲ ﺍﺻﻄﻔﻰ‬
‫ﻣﻦ ﻭﻟﺪ ﺁﺩﻡ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺍﲣﺬﻩ ﺧﻠﻴﻼ ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﲰﺎﻋﻴﻞ ﻭﺍﺻﻄﻔﻰ ﻣﻦ‬

‫ﻣﻀﺮ ﻛﻨﺎﻧﺔ ﻭﻗﺮﻳﺸﺎ ﰒ ﺍﺻﻄﻔﻰ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﰒ ﺍﺻﻄﻔﺎﱐ ﻣﻦ ﺑﲏ‬

‫ﻋﺒﺪ ﺍﳌﻄﻠﺐ( ﺍﻭﺭﺩﻩ ﺍﶈﺐ ﺍﻟﻄﱪﻱ ﰲ ﺫﺧﺎﺋﺮ ﺍﻟﻌﻘﱮ * ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺳﻌﻴﺪ]‪ [١‬ﰲ ﻃﺒﻘﺎﺗﻪ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺧﲑ ﺍﻟﻌﺮﺏ ﻣﻀﺮ ﻭﺧﲑ‬
‫ﻣﻀﺮ ﺑﻨﻮ ﻋﺒﺪ ﻣﻨﺎﻑ ﻭﺧﲑ ﺑﲏ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻨﻮ ﻫﺎﺷﻢ ﻭﺧﲑ ﺑﲏ ﻫﺎﺷﻢ ﺑﻨﻮ ﻋﺒﺪ‬
‫ﺍﳌﻄﻠﺐ ﻭﺍﷲ ﻣﺎ ﺍﻓﺘﺮﻕ ﻓﺮﻗﺘﺎﻥ ﻣﻨﺬ ﺧﻠﻖ ﺍﷲ ﺁﺩﻡ ﺍ ﹼﻻ ﻛﻨﺖ ﰲ ﺧﲑﳘﺎ( ﺍﻱ ﻛﻨﺖ ﰲ‬
‫ﻛﻞ ﻗﺮﻥ ﻭﺯﻣﺎﻥ ﺧﲑ ﺍﻟﻔﺮﻗﺘﲔ ﻣﻦ ﺍﻫﻞ ﺫﻟﻚ ﺍﻟﻘﺮﻥ ﻭﺍﻟﺰﻣﺎﻥ * ﻗﺎﻝ ﺟﻼﻝ ﺍﻟﺪﻳﻦ‬
‫)‪ (١‬ﺍﺑﻦ ﺳﻌﻴﺪ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺍﳌﻐﺮﰊ ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٨٥‬ﻫـ‪ ١٢٨٦] .‬ﻡ‪ [.‬ﰲ ﺗﻮﻧﺲ‬

‫ ‪- ١٧٤‬‬‫ﺍﻟﺴﻴﻮﻃﻲ ﺍﻋﻠﻢ ﺍﻥ ﺍﻻﺣﺎﺩﻳﺚ ﺍﳌﺬﻛﻮﺭﺓ ﺗﺼﺮﺡ ﺍﻛﺜﺮﻫﺎ ﻟﻔﻈﺎ ﻭﻛﻠﻬﺎ ﻣﻌﲎ ﺍﻥ ﺁﺑﺎﺀ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻣﻬﺎﺗﻪ ﺍﱃ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﻣﻄﻬﺮﻭﻥ ﻣﻦ ﺩﻧﺲ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻟﻴﺲ‬
‫ﻓﻴﻬﻢ ﻛﺎﻓﺮ ﻻﻧﻪ ﻻ ﻳﻘﺎﻝ ﰲ ﺣﻘﻪ ﳐﺘﺎﺭ ﻭﻻ ﻃﺎﻫﺮ ﻭﻻ ﻣﺼﻔﻰ ﺑﻞ ﻳﻘﺎﻝ ﳒﺲ ﻗﺎﻝ ﺍﷲ‬
‫ﺠﺲٌ( ﻓﻮﺟﺐ ﺍﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﺟﺪﺍﺩ ﻣﺸﺮﻙ ﻣﺎ ﺯﺍﻝ ﻣﻨﻘﻮﻻ‬
‫ﺸ ِﺮ ﹸﻛﻮ ﹶﻥ َﻧ َ‬
‫ﺗﻌﺎﱃ )ِﺍﱠﻧ َﻤﺎ ﺍﹾﻟ ُﻤ ْ‬
‫ﻣﻦ ﺍﻻﺻﻼﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﻭﻣﺎ ﺯﺍﻝ ﻳﻨﻘﻞ ﻧﻮﺭﻩ ﻣﻦ ﺳﺎﺟﺪ ﺍﱃ ﺳﺎﺟﺪ‬
‫ﻚ ﻓِﻲ ﺍﻟﺴﱠﺎ ِﺟﺪِﻳ َﻦ * ﺍﻟﺸﻌﺮﺍﺀ‪(٢١٩ :‬‬
‫ﲔ َﺗﻘﹸﻮ ُﻡ * َﻭَﺗ ﹶﻘ ﱡﻠَﺒ َ‬
‫ﻚ ِﺣ َ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ )ﹶﺍﱠﻟﺬِﻱ َﻳﺮَﻳ َ‬
‫ﻓﺎﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻥ ﲨﻴﻊ ﺁﺑﺎﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ ﻭﺣﻴﻨﺌﺬ ﻭﺟﺐ‬
‫ﺍﻟﻘﻄﻊ ﺑﺎﻥ ﻭﺍﻟﺪ ﺍﺑﺮﺍﻫﻢ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﳕﺎ ﻛﺎﻥ ﺫﻟﻚ ﻋﻤﻪ * ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺍﰊ‬
‫ﺣﺎﰎ ﺑﺴﻨﺪ ﺿﻌﻴﻒ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭِﺍ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﺍْﺑ َﺮﻫِﻴ ُﻢ ﹶﻻﺑِﻴ ِﻪ ﺁ َﺯ َﺭ * ﺍﻻﻧﻌﺎﻡ‪:‬‬
‫‪ (٧٤‬ﻗﺎﻝ ﺍﻥ ﺍﺑﺎ ﺍﺑﺮﺍﻫﻴﻢ ﱂ ﻳﻜﻦ ﺍﲰﻪ ﺁﺯﺭ ﻭﺍﳕﺎ ﺍﲰﻪ ﺗﺎﺭﺥ * ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺍﰊ ﺣﺎﰎ ﻭﺍﺑﻦ‬
‫ﺍﳌﻨﺬﺭ ﺑﺎﺳﺎﻧﻴﺪ ﻣﻦ ﻃﺮﻕ ﺑﻌﻀﻬﺎ ﺻﺤﻴﺢ ﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ ﻟﻴﺲ ﺁﺯﺭ ﺃﺑﺎ ﺍﺑﺮﺍﻫﻴﻢ * ﻭﺍﺧﺮﺝ‬
‫ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭِﺍ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﺍْﺑ َﺮﻫِﻴ ُﻢ ﹶﻻﺑِﻴ ِﻪ ﺁ َﺯ َﺭ( ﻗﺎﻝ‬
‫ﻟﻴﺲ ﺁﺯﺭ ﺑﺎﺑﻴﻪ ﻭﺍﳕﺎ ﻫﻮ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻳﺘﺮﺥ ﺍﻭ ﺗﺎﺭﺥ ﺑﻦ ﺷﺎﺭﻭﺥ ﺑﻦ ﻧﺎﺧﻮﺭ ﺑﻦ ﻓﺎﱁ‬
‫ﻭﺣﻴﻨﺌﺬ ﻛﺎﻥ ﺁﺯﺭ ﻋﻤﻪ ﻭﺍﻟﻌﺮﺏ ﺗﻄﻠﻖ ﻟﻔﻆ ﺍﻻﺏ ﻋﻠﻰ ﺍﻟﻌﻢ ﺍﻃﻼﻗﺎ ﺷﺎﺋﻌﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‬
‫ﺕ ِﺍ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟَﺒﻨِﻴ ِﻪ ﻣَﺎ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ ِﻣ ْﻦ َﺑ ْﻌﺪِﻱ‬
‫ﺏ ﺍﹾﻟ َﻤ ْﻮ ُ‬
‫ﻀ َﺮ َﻳ ْﻌﻘﹸﻮ َ‬
‫ﺗﻌﺎﱃ )ﹶﺍ ْﻡ ﹸﻛ ْﻨُﺘ ْﻢ ُﺷ َﻬﺪَﺁ َﺀ ِﺍ ﹾﺫ َﺣ َ‬
‫ﺤ َﻖ * ﺍﻟﺒﻘﺮﺓ‪ (١٣٣ :‬ﻭﻗﺎﻝ‬
‫ﻚ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﻭِﺍ ْﺳ َﻤﻌِﻴ ﹶﻞ َﻭِﺍ ْﺳ َ‬
‫ﻚ َﻭِﺍﹶﻟ َﻪ ﹶﺍﺑَﺂِﺋ َ‬
‫ﻗﹶﺎﻟﹸﻮﺍ َﻧ ْﻌﺒُﺪُ ِﺍﹶﻟ َﻬ َ‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﺍﻳﻀﺎ ﻭﺍﺧﺮﺝ ﺍﺑﻮ ﻋﻠﻲ ﺑﻦ ﺷﺎﺫﺍﻥ ﻓﻴﻤﺎ ﺍﻭﺭﺩﻩ ﺍﶈﺐ ﺍﻟﻄﱪﻱ ﰲ ﺫﺧﺎﺋﺮ ﺍﻟﻌﻘﱮ‬
‫ﻭﰲ ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﺩﺧﻞ ﻧﺎﺱ ﻣﻦ ﻗﺮﻳﺶ ﻋﻠﻰ ﺻﻔﻴﺔ‬
‫ﺑﻨﺖ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻓﺠﻌﻠﻮﺍ ﻳﺘﻔﺎﺧﺮﻭﻥ ﻭﻳﺬﻛﺮﻭﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻘﺎﻟﱵ ﺻﻔﻴﺔ ﻣﻨﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﻮﺍ ﻧﺒﺘﺖ ﺍﻟﻨﺨﻠﺔ ﺍﻭ ﺍﻟﺸﺠﺮﺓ ﰲ ﺍﻻﺭﺽ ﺍﻟﻜﺒﺎﺩ ﻓﺬﻛﺮﺕ ﺫﻟﻚ‬
‫ﺻﻔﻴﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻐﻀﺐ ﻭﺍﻣﺮ ﺑﻼﻻ ﻓﻨﺎﺩﻯ ﰲ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻡ ﻋﻠﻰ‬
‫ﺍﳌﻨﱪ ﻓﻘﺎﻝ )ﺍﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻧﺎ( ﻗﺎﻟﻮﺍ ﺍﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ )ﺍﻧﺴﺒﻮﱐ( ﻗﺎﻟﻮﺍ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻗﺎﻝ )ﻓﻤﺎ ﺑﺎﻝ ﺍﻗﻮﺍﻡ ﻳﱰﻟﻮﻥ ﺍﺻﻠﻲ ﻓﻮ ﺍﷲ ﺍﱐ ﻻﻓﻀﻠﻬﻢ ﺍﺻﻼ‬

‫ ‪- ١٧٥‬‬‫ﻭﺧﲑﻫﻢ ﻣﻮﺿﻌﺎ( * ﻭﺍﺧﺮﺝ ﺍﳊﺎﻛﻢ]‪ [١‬ﻋﻦ ﺭﺑﻴﻌﺔ ﺑﻦ ﺍﳊﺎﺭﺙ ﻗﺎﻝ ﺑﻠﻎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﻗﻮﻣﺎ ﻧﺎﻟﻮﺍ ﻣﻨﻪ ﻓﻘﺎﻟﻮﺍ ﺍﳕﺎ ﻣﺜﻞ ﳏﻤﺪ ﻛﻤﺜﻞ ﳔﻠﺔ ﺍﻧﺒﺘﺖ ﰲ ﻛﻨﺎﺱ ﻓﻐﻀﺐ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ )ﺍﻥ ﺍﷲ ﺧﻠﻖ ﺧﻠﻘﻪ ﻓﺠﻌﻠﻬﻢ ﻓﺮﻗﺘﲔ ﻓﺠﻌﻠﲏ‬

‫ﻣﻦ ﺧﲑ ﺍﻟﻔﺮﻗﺘﲔ ﰒ ﺟﻌﻠﻬﻢ ﻗﺒﺎﺋﻞ ﻓﺠﻌﻠﲏ ﻣﻦ ﺧﲑﻫﻢ ﻗﺒﻴﻼ ﰒ ﺟﻌﻠﻬﻢ ﺑﻴﻮﺗﺎ ﻓﺠﻌﻠﲏ‬
‫ﻣﻦ ﺧﲑﻫﻢ ﺑﻴﺘﺎ( ﰒ ﻗﺎﻝ )ﺍﻧﺎ ﺧﲑﻛﻢ ﻗﺒﻴﻼ ﻭﺧﲑﻛﻢ ﺑﻴﺘﺎ( * ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺘﻪ ﺍﺻﻞ ﲨﻴﻊ ﺍﳊﻘﺎﺋﻖ ﺍﻻﳍﻴﺔ ﻭﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﺻﻞ ﲨﻴﻊ ﺍﻻﺭﻭﺍﺡ‬
‫ﻛﺎﻥ ﻫﻮ ﺭﻭﺡ ﺁﺩﻡ ﺍﳌﻨﻔﻮﺥ ﻓﻴﻪ ﻭﻟﺐ ﻟﺒﻪ ﻓﻠﻤﺎ ﺍﺭﺍﺩ ﺍﷲ ﺍﻥ ﻳﻔﺘﺢ ﺑﻪ ﺧﺰﺍﺋﻦ ﺍﻟﻜﺮﻡ ﻭﺍﳉﻮﺩ‬
‫ﻭﻳﻈﻬﺮ ﺑﻪ ﺍﻋﻄﻴﺎﺕ ﺍﻻﲰﺎﺀ ﻣﻦ ﺣﻀﺮﺍﺕ ﺍﳉﻤﻊ ﻭﺍﻟﺸﻬﻮﺩ ﻧﻔﺨﻪ ﰲ ﺁﺩﻡ ﰲ ﻟﺐ ﺍﻟﺮﻭﺡ‬
‫ﺐ ﺁﺑﺎﺋﻪ ﻣﻦ ﺁﺩﻡ ﺍﱃ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﰲ ﻛﻞ ﻗﺮﻥ ﻭﺯﻣﺎﻥ‬
‫ﺍﳌﻨﻔﻮﺥ ﻓﻴﻪ ﻓﻤﺎ ﻇﻬﺮ ﰲ ﺻﻮﺭﺓ ﻟ ّ‬
‫ﺍ ﹼﻻ ﻛﺎﻥ ﻫﻮ ﺧﲑ ﺍﻫﻞ ﺫﻟﻚ ﺍﻟﻘﺮﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺫﻟﻚ ﻟﻮﺟﻬﲔ ﺍﺣﺪﳘﺎ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﺻﻞ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻟﺼﻮﺭ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻻﻧﺴﺎﻧﻴﺔ ﻭﺭﻭﺣﻬﺎ ﻻﻧﻪ ﺍﻟﺮﻭﺡ‬
‫ﺍﳌﻔﺎﺽ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﻮﺗﺮﻳﺔ ﻭﻻ ﻳﺘﻌﲔ ﻓﻴﻬﺎ ﻏﲑﻩ ﻓﻼ ﳝﺎﺛﻠﻪ ﺭﻭﺡ ﻭﻻ ﺻﻮﺭﺓ‬
‫ﻻﻧﻪ ﺍﻭﻝ ﺗﻌﲔ ﻣﻦ ﺍﻟﺘﻌﻴﻨﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻴﻨﻴﺔ ﻭﺍﺻﻞ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﺍﻟﻌﻠﻮﻳﺔ ﻭﺍﻟﺴﻔﻠﻴﺔ ﻓﻼ‬
‫ﲤﺎﺛﻠﻪ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﻔﺮﻋﺖ ﻣﻨﻪ ﻭﻛﺎﻥ ﻫﻮ ﺭﻭﺣﻬﺎ ﻭﻟﺒﻬﺎ ﻓﻔﻲ ﺍﻱ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺁﺑﺎﺋﻪ‬
‫ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻇﻬﺮ ﻭﺗﻌﲔ ﻛﺎﻥ ﻫﻮ ﺧﲑ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﻘﺮﻥ ﻻﻧﻪ ﺭﻭﺡ ﺍﻟﻜﻞ ﻭﻣﻨﻪ ﺍﻻﻓﺎﺿﺔ ﻭﺍﻻﻣﺪﺍﺩ ﺍﱃ ﲨﻴﻊ ﺗﻠﻚ ﺍﻟﺼﻮﺭ * ﻭﺍﻟﺜﺎﱐ ﳌﺎ‬
‫ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺍﻻﳍﻲ ﻣﻦ ﺍﳚﺎﺩ ﻋﺎﱂ ﺍﻻﻣﻜﺎﻥ ﺍﻟﺬﻱ ﺗﻮﻗﻒ ﺣﺼﻮﻟﻪ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ‬
‫ﺍﳊﺴﻴﺔ ﺍﻟﺸﻬﺎﺩﻳﺔ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺁﺑﺎﺋﻪ ﰲ ﲨﻴﻊ ﺍﻟﻘﺮﻭﻥ ﻣﻦ‬
‫ﻟﺪﻥ ﺁﺩﻡ ﺍﱃ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﺍﻛﻤﻞ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﻭﺍﲨﻌﻬﺎ ﻭﺧﲑﻫﺎ ﰲ ﻛﻞ ﻗﺮﻥ ﻣﻦ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﻟﱵ ﻇﻬﺮﺕ ﺻﻮﺭﺗﻪ ﻓﻴﻬﺎ ﰲ ﺻﻮﺭ ﺁﺑﺎﺋﻪ ﻻﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻻﳍﻴﺔ ﺍﳕﺎ ﻇﻬﺮﺕ ﻭﲡﻠﺖ ﰲ‬
‫ﺻﻮﺭﺗﻪ ﲝﺴﺐ ﻗﺎﺑﻠﻴﺘﻬﺎ ﻭﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﳕﺎ ﲢﻘﻘﺖ ﻭﺣﺼﻠﺖ ﰲ ﻛﻞ ﻗﺮﻥ‬
‫)‪ (١‬ﺍﳊﺎﻛﻢ ﳏﻤﺪ ﺗﻮﰲ ﺳﻨﺔ ‪ ٤٠٥‬ﻫـ‪ ١٠١٤] .‬ﻡ‪ [.‬ﰲ ﻧﻴﺸﺎﺑﻮﺭ‬

‫ ‪- ١٧٦‬‬‫ﺑﺘﻠﻚ ﺍﻟﺼﻮﺭﺓ ﻟﻜﻮﻬﻧﺎ ﺍﻧﻮﺭ ﲨﻴﻊ ﺍﻟﺼﻮﺭ ﻭﺍﲨﻌﻬﺎ ﻭﺍﻛﻤﻠﻬﺎ ﻭﰲ ﻛﻞ ﺻﻮﺭﺓ ﻭﺟﻬﺔ‬
‫ﺗﻮﺟﺪ ﺭﻭﺣﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﲔ ﻓﻴﻬﺎ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺳﻴﺪﺓ ﺍﻟﺼﻮﺭ ﻛﻠﻬﺎ‬
‫ﻭﺣﻴﻨﺌﺬ ﻛﺎﻧﺖ ﺻﻮﺭ ﺁﺑﺎﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﻛﺎﳌﻨﺎﺯﻝ ﻭﺍﳌﺮﺍﺣﻞ‬
‫ﻟﺮﻭﺣﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﱃ ﻋﺎﱂ ﺍﻟﻈﻬﻮﺭ ﻭﻣﻦ ﺣﻀﺮﺓ ﺍﳉﻤﻊ ﻭﺍﻟﻌﻤﺎﺀ ﻟﻜﻤﺎﻝ‬
‫ﺍﳉﻼﺀ ﻭﺍﻻﺳﺘﺠﻼﺀ ﺍﱃ ﺍﻥ ﻭﺻﻞ ﺍﱃ ﻣﱰﻝ ﺣﻀﺮﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﶈﻀﺔ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﻓﻨﺎﺀ‬
‫ﺍﻟﻌﺒﺪ ﻓﻴﻬﺎ ﺑﺎﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ﻭﲢﻘﻘﻪ ﺑﺎﻟﻔﻘﺮ ﺍﻟﻜﻠﻲ ﺍﻟﺬﺍﰐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻟﻌﻴﻨﻪ ﺍﻟﺜﺎﺑﺘﺔ ﰲ‬
‫ﺍﻟﻌﻠﻢ ﻭﰲ ﺣﺎﻝ ﺍﻟﻌﺪﻡ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﺗﻌﻴﻨﻪ ﺍﻟﻜﻠﻲ ﰲ ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻭﻻ ﻭﻫﻮ ﻭﺻﻮﻟﻪ‬
‫ﺍﱃ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻓﻠﻬﺬﺍ ﻇﻬﺮﺕ ﺻﻮﺭﺗﻪ ﺍﳊﺴﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻣﻦ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﻟﱵ ﺍﺭﺍﺩﻫﺎ ﺍﳊﻖ ﻻﺟﻞ ﺍﳉﻼﺀ ﻭﺍﻻﺳﺘﺠﻼﺀ ﺍﻟﻜﻠﻲ ﻟﺘﺤﻘﻘﻪ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‬
‫ﺍﶈﻀﺔ ﷲ ﺗﻌﺎﱃ ﻭﻇﻬﻮﺭ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻻﺻﻠﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻄﻬﺎﺭﺓ ﺍﶈﻞ‬
‫ﺍﻻﻧﻮﺭ ﺍﻻﺻﻔﻰ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻻﻭﺻﺎﻑ ﺍﳋﻠﻘﻴﺔ ﻓﻠﺘﻔﺮﺩ ﻋﺒﺪ ﺍﷲ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‬
‫ﺍﶈﻀﺔ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﺍﳊﺴﻴﺔ ﻛﺮﺗﺒﺔ ﺍﻟﻔﺮﺩﻳﺔ ﺍﻟﱵ ﺗﻌﲔ ﻓﻴﻬﺎ ﻭﻣﻨﻬﺎ ﺭﻭﺡ‬
‫ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻭﻻ ﻻﻥ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﻻ ﺗﺘﻌﲔ ﻭﻻ ﺗﻈﻬﺮ ﺍ ﹼﻻ ﻣﻦ ﺍﻟﻔﺮﺩﻳﺔ‬
‫ﻓﻜﺎﻥ ﺗﻘﻠﺒﻪ ﰲ ﺍﻟﺴﺎﺟﺪﻳﻦ ﻣﻦ ﺁﺑﺎﺋﻪ ﻭﻧﻘﻠﻪ ﻣﻦ ﺍﻻﺻﻼﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ‬
‫ﻭﻣﻦ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ ﺍﻻﺻﻼﺏ ﺍﻟﻄﺎﻫﺮﺓ ﻋﲔ ﲢﺼﻴﻞ ﺍﻟﻘﻮﺓ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻓﻴﻪ‬
‫ﻟﻠﻮﺻﻮﻝ ﺍﱃ ﺭﺗﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﶈﻀﺔ ﺍﻟﱵ ﻳﻘﺘﻀﻲ ﺣﺼﻮﻟﻪ ﻓﻴﻬﺎ ﻇﻬﻮﺭﻩ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﶈﻤﺪﻳﺔ ﻭﻟﻨﻔﺦ ﺍﻟﺼﻮﺭﺓ ﺍﻻﳍﻴﺔ ﺍﳉﻤﻌﻴﺔ ﺍﻵﺣﺎﺩﻳﺔ ﻓﻴﻪ ﻓﻠﻬﺬﺍ ﻃﻠﺐ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺍﷲ‬
‫ﺍﺳﻼﻣﻪ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﻭﻃﻠﺐ ﺑﻘﺎﺀ ﺍﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﰲ ﺫﺭﻳﺘﻪ ﺣﱴ ﳛﺼﻞ‬
‫ﺍﻻﺳﺘﻌﺪﺍﺩ ﻣﻨﻬﻢ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﻭﺍﻟﺘﻮﺟﻪ ﺍﻟﻜﻠﻲ ﻭﺍﻟﻔﻘﺮ ﺍﻟﺬﺍﰐ ﻟﻈﻬﻮﺭ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ‬
‫ﺷﺎﻫﺪﻩ ﰲ ﻏﻴﻮﺏ ﺍﺻﻼﺏ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺫﺭﻳﺘﻪ ﻭﻳﻈﻬﺮ ﺑﻪ ﺍﻻﻣﺮ ﺍﻻﳍﻲ ﻭﳛﺼﻞ ﺍﻟﻈﻬﻮﺭ‬
‫ﺚ ﻓِﻴ ِﻬ ْﻢ َﺭﺳُﻮ ﹰﻻ ِﻣ ْﻨ ُﻬ ْﻢ َﻳ ْﺘﻠﹸﻮﺍ َﻋ ﹶﻠ ْﻴ ِﻬ ْﻢ‬
‫ﺍﻟﻜﻠﻲ ﺍﻟﺬﻱ ﺍﺭﺍﺩﻩ ﺑﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﺮﺍﻫﻴﻢ )ﻭَﺍْﺑ َﻌ ﹾ‬

‫ﺤﻜِﻴ ُﻢ * ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫ﺖ ﺍﹾﻟ َﻌﺰِﻳ ُﺰ ﺍﹾﻟ َ‬
‫ﻚ ﹶﺍْﻧ َ‬
‫ﺤ ﹾﻜ َﻤ ﹶﺔ َﻭُﻳ َﺰﻛﱢﻴ ِﻬ ْﻢ ِﺍﱠﻧ َ‬
‫ﺏ ﻭَﺍﹾﻟ ِ‬
‫ﻚ َﻭﻳُ َﻌ ﱢﻠﻤُﻬُﻢُ ﺍﹾﻟ ِﻜﺘَﺎ َ‬
‫ﺁﻳَﺎِﺗ َ‬
‫‪ (١٢٩‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺃﻧﺎ ﺩﻋﻮﺓ ﺍﰊ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺑﺸﺮﻯ ﻋﻴﺴﻰ ﻭﺭﺅﻳﺎ‬

‫ ‪- ١٧٧‬‬‫ﺍﻣﻲ( ﻓﺎﺷﺎﺭ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﱃ ﺍﻥ ﻇﻬﻮﺭﻩ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻭﺑﻌﺜﻪ‬
‫ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﳕﺎ ﻫﻮ ﻣﻦ ﺩﻋﻮﺓ ﺍﺑﻴﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺟﺮﻯ‬
‫ﰲ ﺣﻘﻪ ﺑﺒﻌﺜﻪ ﻣﻦ ﺭﺗﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﻳﻘﺘﻀﻴﻬﺎ ﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﰲ ﺁﺑﺎﺋﻪ ﻭﻻ ﺳﻴﻤﺎ‬
‫ﰲ ﺍﺑﻮﻳﻪ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﺁﺧﺮ ﺍﳌﺮﺍﺗﺐ ﺍﻻﺳﺘﻘﺮﺍﺭﻳﺔ ﻭﺍﻻﺳﺘﻌﺪﺍﺩﻳﺔ ﻟﻪ ﺍﺫ ﻻ ﻳﻈﻬﺮ ﺍﻟﻮﻟﺪ ﺍ ﹼﻻ‬
‫ﺑﺼﻮﺭﺓ ﺍﺑﻮﻳﻪ ﻭﻫﺬﺍ ﰲ ﺍﻻﺧﻼﻕ ﻓﻜﻴﻒ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﳉﺴﻤﺎﻧﻴﺔ ﺍﻟﱵ ﻻ ﺗﺘﻌﲔ ﰲ ﺍﻟﻮﻟﺪ ﺍ ﹼﻻ‬
‫ﲝﺴﺐ ﻭﺍﻟﺪﻳﻪ ﻭﳍﺬﺍ ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻄﻬﺎﺭﺓ ﰲ ﺍﺑﻮﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‬
‫ﻭﺑﻠﻐﺖ ﻓﻴﻪ ﺍﻟﺼﻔﻮﺓ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺣﻴﺚ ﺗﻌﻴﻨﻪ ﰲ ﺍﻟﺘﻔﺮﺩ ﰲ ﺍﺑﻮﻳﻪ ﰲ ﺧﲑﻩ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ‬
‫ﺍﻟﺘﺠﺰﺅ ﱂ ﻳﻜﻦ ﳍﻤﺎ ﻭﻟﺪ ﻳﺸﺎﺭﻛﻪ ﰲ ﻭﻻﺩﺗﻪ ﻣﻦ ﺍﺑﻮﻳﻪ ﺍﺥ ﻭﻻ ﺍﺧﺖ ﻻﺳﺘﺤﺎﻟﺔ ﺍﻟﺘﻌﺪﺩ‬
‫ﻭﺍﻟﺘﻜﺜﺮ ﰲ ﺗﻠﻚ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻓﻠﻤﺎ ﻇﻬﺮ ﰲ ﺭﺗﺒﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻓﺮﺩﺍ ﻭﺍﻧﺘﻘﻞ ﻣﻨﻬﻤﺎ ﺍﻧﺘﻘﻠﺖ‬
‫ﺍﻟﻔﺮﺩﻳﺔ ﻓﻴﻪ ﺍﻳﻀﺎ ﻭﻇﻬﺮ ﻫﻮ ﺑﺼﻮﺭﺗﻪ ﻓﻠﻢ ﻳﺒﻖ ﳍﻤﺎ ﻭﺟﻮﺩ ﻭﺑﻘﺎﺀ ﰲ ﺍﳊﺲ ﺑﻌﺪ ﺍﻧﻔﺼﺎﻟﻪ‬
‫ﻣﻨﻬﻤﺎ ﻭﳍﺬﺍ ﻣﺎﺕ ﻋﻨﻪ ﺍﺑﻮﺍﻩ ﻓﺎﻣﺎ ﺍﺑﻮﻩ ﻓﻤﺎﺕ ﻭﻫﻮ ﲪﻞ ﻗﻴﻞ ﻭﻫﻮ ﲪﻞ ﺷﻬﺮﻳﻦ ﻭﻗﻴﻞ‬
‫ﺳﺒﻌﺔ ﺍﺷﻬﺮ ﻭﻗﻴﻞ ﻣﺎﺕ ﻭﻫﻮ ﰲ ﺍﳌﻬﺪ ﻓﻘﻴﻞ ﺍﻧﻪ ﻣﺎﺕ ﰲ ﻃﻴﺒﺔ ﺍﳌﻨﻮﺭﺓ ﻭﻫﻮ ﺁﺕ ﻣﻦ‬
‫ﲡﺎﺭﺓ ﺍﻟﺸﺎﻡ ﻋﻨﺪ ﺍﺧﻮﺍﻝ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﲏ ﺍﻟﻨﺠﺎﺭ * ﻭﺫﻛﺮ ﺍﻻﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺻﻼﺡ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﻌﻼﺋﻲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺪﺭﺓ ﺍﻟﺴﻨﻴﺔ ﰲ ﻣﻮﻟﺪ ﺧﲑ ﺍﻟﱪﻳﺔ ﻛﺎﻥ ﺳﻦ ﻋﺒﺪ ﺍﷲ ﺣﲔ ﲪﻠﺖ‬
‫ﻣﻨﻪ ﺁﻣﻨﺔ ﺑﺮﺳﻮﻝ ﺍﷲ ﳓﻮ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﻋﺎﻣﺎ ﰒ ﺫﻫﺐ ﺍﱃ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺸﺘﺮﻱ ﻣﻨﻬﺎ ﺍﻟﺘﻤﺮ‬
‫ﻓﻤﺎﺕ ﻬﺑﺎ ﻋﻨﺪ ﺍﺧﻮﺍﻟﻪ ﺑﲏ ﻋﺪﻱ ﺑﻦ ﺍﻟﻨﺠﺎﺭ ﻭﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲪﻞ ﻋﻠﻰ‬
‫ﺍﻟﺼﺤﻴﺢ * ﻭﻗﻴﻞ ﻣﺎﺕ ﻭﻫﻮ ﺍﺑﻦ ﺍﺛﻨﺘﲔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ * ﻭﻗﻴﻞ ﻛﺎﻥ ﻟﻌﺒﺪ ﺍﷲ ﻳﻮﻡ ﺗﻮﰲ‬
‫ﲬﺲ ﻭﻋﺸﺮﻭﻥ ﺳﻨﺔ * ﻭﻗﻴﻞ ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﻳﻮﻡ ﺗﺰﻭﺝ ﺁﻣﻨﺔ ﺍﺑﻦ ﺛﻼﺛﲔ ﺳﻨﺔ ﻭﻗﻴﻞ ﺳﺒﻊ‬
‫ﻋﺸﺮﺓ ﺳﻨﺔ * ﻭﺍﻣﺎ ﺍﻣﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺎﺗﺖ ﻭﻫﻲ ﺑﻨﺖ ﲦﺎﻧﻴﺔ ﻋﺸﺮ ﻋﺎﻣﺎ‬
‫ﻭﻛﺎﻧﺖ ﻗﺪ ﻗﺪﻣﺖ ﺑﻪ ﻃﻴﺒﺔ ﺗﺰﻭﺭ ﺑﻪ ﺍﺧﻮﺍﻝ ﺍﺑﻴﻪ ﻓﺎﻗﺎﻣﺖ ﺑﻪ ﻋﻨﺪﻫﻢ ﺷﻬﺮﺍ ﻭﻣﻌﻬﺎ‬
‫ﳑﻠﻮﻛﺘﻪ ﺍﻡ ﺍﳝﻦ * ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺳﻌﺪ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺭﺃﻯ ﺩﺍﺭ ﺍﻟﻨﺎﺑﻐﺔ ﻗﺎﻝ‬
‫ﻬﺑﺬﻩ ﻧﺰﻟﺖ ﰊ ﺍﻣﻲ ﻭﺃﺣﺴﻨﺖ ﺍﻟﻌﻮﻡ ﰲ ﺑﺌﺮ ﺑﲏ ﺍﻟﻨﺠﺎﺭ ﻭﻛﺎﻥ ﻗﻮﻡ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﳜﺘﻠﻔﻮﻥ‬
‫ﱄ ﻗﺎﻟﱵ ﺍﻡ ﺍﳝﻦ ﻓﺴﻤﻌﺖ ﺍﺣﺪﻫﻢ ﻳﻘﻮﻝ ﻫﻮ ﻧﱯ ﻫﺬﻩ ﺍﻻﻣﺔ ﻭﻫﺬﻩ ﺩﺍﺭ‬
‫ﻋﻠ ّﻲ ﻳﻨﺘﻈﺮﻭﻥ ﺍ ﹼ‬

‫ ‪- ١٧٨‬‬‫ﻫﺠﺮﺗﻪ ﻓﻮﻋﻴﺖ ﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﻛﻼﻣﻬﻢ ﻭﳌﺎ ﺭﺟﻌﺖ ﺍﻣﻪ ﺑﻪ ﻣﺎﺗﺖ ﺑﺎﻻﺑﻮﺍﺀ ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫ﺍﻬﻧﺎ ﺩﻓﻨﺖ ﺑﺎﳊﺠﻮﻥ ﻭﰲ ﺍﺧﺮﻯ ﰲ ﺩﺍﺭ ﺍﻟﺘﺎﺑﻌﺔ ﲟﻜﺔ ﻓﻤﺎﺗﺖ ﺍﻣﻪ ﻭﻫﻮ ﺍﺑﻦ ﺳﺖ ﺳﻨﲔ‬
‫ﻭﻗﻴﻞ ﳌﺎ ﺑﻠﻎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺭﺑﻊ ﺳﻨﲔ ﻭﻗﻴﻞ ﲬﺴﺎ ﻭﻗﻴﻞ ﺳﺒﻌﺎ ﻭﻗﻴﻞ ﺗﺴﻌﺎ ﻭﻗﻴﻞ‬
‫ﺍﺛﲏ ﻋﺸﺮ ﻣﺎﺗﺖ ﺍﻣﻪ * ﻭﺗﻘﺪﻡ ﺍﺑﻮﻩ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻣﻪ ﻟﺘﻘﺪﻡ ﺍﻧﻔﺼﺎﻟﻪ ﻣﻨﻪ ﻋﻠﻰ ﺍﻧﻔﺼﺎﻟﻪ‬
‫ﻣﻨﻬﺎ ﻭﻋﺪﻡ ﺑﻘﺎﺀ ﻭﺟﻮﺩﻩ ﺑﻌﺪ ﺍﻧﻔﺼﺎﻟﻪ ﻣﻨﻪ ﻻﻧﻪ ﻛﺎﻥ ﻇﺎﻫﺮﺍ ﰲ ﺻﻮﺭﺓ ﺍﺑﻴﻪ ﺑﻞ ﰲ ﺻﻮﺭ‬
‫ﺁﺑﺎﺋﻪ ﻛﻠﻬﻢ ﻭﳍﺬﺍ ﻗﺎﻝ )ﱂ ﻳﺰﻝ ﺍﷲ ﻳﻨﻘﻠﲏ ﻣﻦ ﺍﻻﺻﻼﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ(‬
‫ﻭﺗﺄﺧﺮﺕ ﺍﻣﻪ ﻋﻨﻪ ﰲ ﺫﻟﻚ ﺍﻣﺎ ﻗﺒﻞ ﻭﻻﺩﺗﻪ ﻓﻈﺎﻫﺮ ﻭﺍﻣﺎ ﺑﻌﺪ ﻭﻻﺩﺗﻪ ﻓﻠﻴﺘﻐﺬﻯ ﺑﻠﱭ ﺍﻣﻪ‬
‫ﻣﻦ ﺍﺑﻴﻪ ﻭﻳﺘﺮﰉ ﰲ ﺣﺠﺮﻫﺎ ﻓﺘﻘﺮ ﻋﻴﻨﻬﺎ ﳌﺸﺎﻫﺪﻬﺗﺎ ﺍﻧﺘﺸﺎﺀﻩ ﰲ ﺣﺠﺮﻫﺎ ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﺑﻮﻩ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻌﺒﻮﺩﻳﺘﻪ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﺍﺳﺘﺪﺍﻣﺔ ﺗﻮﺟﻬﻪ ﺍﱃ ﺣﻀﺮﺓ ﺍﻻﻟﻮﻫﻴﺔ ﻣﻈﻬﺮ ﺍﻟﻔﺮﺩﻳﺔ‬
‫ﻭﺩﻭﻋﺎﺀ ﺍﳌﻔﺮﺩ ﺍﳌﺘﻌﲔ ﻓﻴﻪ ﺍﻟﺬﻱ ﻻ ﻳﺘﻌﲔ ﻓﻴﻪ ﻏﲑﻩ ﻭﺍﻗﺘﻀﺖ ﺍﻟﻔﺮﺩﻳﺔ ﰲ ﺍﻟﺘﺤﻘﻖ ﻋﻠﻰ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﺍﱃ ﺭﺣﻢ ﺍﻣﻪ ﺍﻧﺘﻘﻠﺖ ﻣﻊ ﺍﻟﻔﺮﺩ‬
‫ﺍﳌﺘﻌﲔ ﻓﻴﻬﺎ ﺍﱃ ﺭﲪﻬﺎ ﻟﺘﻜﻤﻞ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﶈﻤﺪﻳﺔ ﻓﻴﻬﺎ ﻭﺗﺘﺤﻘﻖ ﺍﻟﻔﺮﺩﻳﺔ ﰲ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﱂ ﺗﺘﺤﻘﻖ ﻬﺑﺎ ﰲ ﺍﺑﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﲔ ﻓﻴﻬﺎ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻛﺎﻣﻨﺎ ﻓﻴﻬﺎ ﰲ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻓﻠﻤﺎ ﺍﻗﺘﻀﺖ ﺍﳊﻜﻤﺔ ﺍﻻﳍﻴﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻭﺍﻻﺭﺍﺩﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﺮﺍﺋﻘﺔ‬
‫ﲢﻘﻖ ﺍﻟﻔﺮﺩﻳﺔ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﶈﻤﺪﻳﺔ ﻭﺗﻌﲔ ﺍﻟﻔﺮﺩ ﺍﳌﻌﲔ ﻓﻴﻬﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﻟﻜﻤﺎﻟﻴﺔ ﻭﺗﻜﺎﻣﻠﺖ ﻧﺸﺄﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺭﺣﻢ ﺍﻣﻪ ﻭﻟﺪ ﻣﻨﻬﺎ ﻭﻇﻬﺮ ﰲ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﳊﺴﻴﺔ ﺍﻟﺸﻬﺎﺩﻳﺔ ﻓﻠﻤﺎ ﺍﻧﻔﺼﻞ ﻣﻨﻬﺎ ﺑﺎﻟﻔﺮﺩﻳﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻛﺎﻟﺮﻭﺡ ﻻﺑﻮﻳﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﲢﻘﻖ ﻫﻮ ﻓﻴﻬﺎ ﺑﻘﻴﺖ ﺻﻮﺭﻬﺗﺎ ﺑﻼ ﺭﻭﺡ ﻻﻥ ﺍﻟﻔﺮﺩﻳﺔ ﻻ ﺗﺘﻌﲔ ﰲ‬
‫ﺍﻟﺸﺨﺼﲔ ﻭﻻ ﺗﻘﺘﻀﻲ ﻏﲑ ﺍﻟﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ ﻓﻠﻬﺬﺍ ﺗﻔﺮﺩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻬﺎ‬
‫ﻓﺎﻗﺘﻀﻰ ﺍﻻﻣﺮ ﻣﻮﺕ ﺍﺑﻮﻳﻪ ﻭﻋﺪﻡ ﺍﻧﺘﺎﺟﻬﻤﺎ ﻭﻟﺪﺍ ﺁﺧﺮ ﻏﲑﻩ ﻻﻥ ﺍﳊﻜﻢ ﺍﻻﳍﻲ ﻭﺍﻻﻣﺮ‬
‫ﺍﻟﺮﺑﺎﱐ ﺍﳕﺎ ﻳﻔﺎﺽ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﻔﺮﺩ ﺍﳌﺘﻌﲔ ﻓﻴﻬﺎ ﻓﻠﻮ ﻛﺎﻥ ﺍﺑﻮﺍﻩ ﰲ ﺍﳊﻴﺎﺓ ﻟﺰﻡ‬
‫ﺍﻛﺮﺍﻣﻬﻤﺎ ﻭﻣﺮﺍﻋﺎﺓ ﺣﻘﻮﻗﻬﻤﺎ ﻭﳍﺬﺍ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻟﻮ ﺍﺩﺭﻛﺖ ﻭﺍﻟﺪﻱ ﺍﻭ‬
‫ﺍﺣﺪﳘﺎ ﻭﺍﻧﺎ ﰲ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﻗﺪ ﻗﺮﺃﺕ ﻓﻬﺎ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﻳﻨﺎﺩﻱ ﻳﺎ ﳏﻤﺪ ﻻﺟﺒﺘﻪ‬

‫ ‪- ١٧٩‬‬‫ﻟﺒﻴﻚ( ﺫﻛﺮﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻻﳝﺎﻥ * ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ]‪ [١‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﳕﺎ ﻳﺘﻢ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺌﻼ ﻳﻜﻮﻥ ﳌﺨﻠﻮﻕ ﰲ ﻋﻨﻘﻪ ﺣﻖ * ﻭﻫﺬﻩ ﺍﳊﻀﺮﺓ ﺍﻟﻌﻠﻴﺔ ﳍﺎ ﺭﺗﺒﺔ‬
‫ﺍﻟﺴﻴﺎﺩﺓ ﻭﺍﻻﻓﺎﺿﺔ ﻻ ﺍﻟﺘﻮﺟﻪ ﺍﱃ ﺍﻟﻐﲑ ﺳﻮﻯ ﺣﻀﺮﺓ ﺍﻻﻟﻮﻫﻴﺔ ﻭﺍﻟﺘﺬﻟﻞ ﻭﺍﻟﻌﺒﺎﺩﺓ ﳍﺎ ﻓﻠﻬﺬﺍ‬
‫ﻣﺎ ﻛﺎﻧﺖ ﻻﺣﺪ ﻋﻠﻴﻪ ﺍﻟﻌﺰﺓ * ﻭﻓﻴﻪ ﺍﻣﺮ ﺁﺧﺮ ﻭﻫﻮ ﺍﻥ ﺍﻟﻴﺘﻢ ﻛﻤﺎ ﻻ ﻳﻘﺘﻀﻲ ﻏﲑ ﺍﻟﻔﺮﺩ‬
‫ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﺮﺗﺒﺘﻪ ﺍﻟﻔﺮﺩﻳﺔ ﺍﻟﱵ ﻻ ﻳﺘﻌﲔ ﻓﻴﻬﺎ ﻏﲑ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻣﻨﻪ ﺗﻨﺸﺄ ﺍﻟﻜﺜﺮﺓ ﻛﺬﻟﻚ‬
‫ﰲ ﺍﻟﻈﺎﻫﺮ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﳊﺴﻴﺔ ﻻ ﻳﺘﺤﻘﻖ ﺍ ﹼﻻ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻨﺴﺐ ﺍﳋﻠﻘﻴﺔ‬
‫ﻭﺍﻻﻭﺻﺎﻑ ﺍﻟﻜﻮﻧﻴﺔ ﺑﻞ ﺑﺎﻻﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻮﺟﻮﻩ ﺍﳉﺰﺋﻴﺔ ﺍﻻﲰﺎﺋﻴﺔ ﺳﻮﻯ ﻭﺟﻪ ﺍﳌﺴﻤﻰ‬
‫ﺍﻟﺬﻱ ﳚﻤﻊ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﺍﻻﲰﺎﺋﻴﺔ ﻭﻻ ﺗﺘﺠﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻻﳍﻴﺔ ﺍﻻﲰﺎﺋﻴﺔ ﺍ ﹼﻻ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‬
‫ﺍﻟﺬﻱ ﻓﲏ ﰲ ﺍﷲ ﺑﺬﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺍﻧﻘﻄﻊ ﻋﻦ ﺗﻌﻠﻖ ﺍﻟﻜﺜﺮﺓ ﺍﳋﻠﻘﻴﺔ ﻓﻠﻢ ﻳﺒﻖ ﻟﻪ ﺳﻮﻯ‬
‫ﻧﺴﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﱃ ﺣﻀﺮﺓ ﺍﻻﻟﻮﻫﻴﺔ ﻭﻧﺴﺒﺔ ﺍﻟﻔﻘﺮ ﺍﻟﺬﺍﰐ ﺍﱃ ﺍﷲ ﻓﻠﻤﺎ ﺍﻗﺘﻀﻰ ﺍﻻﻣﺮ ﺍﻻﳍﻲ‬
‫ﻇﻬﻮﺭ ﺍﳊﻖ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﲡﻠﻴﻪ ﻟﻪ ﺑﺎﻟﺼﻮﺭﺓ ﺍﳉﻤﻌﻴﺔ ﺍﻻﲰﺎﺋﻴﺔ ﺍﻟﱵ ﺗﻘﺘﻀﻲ‬
‫ﻛﻤﺎﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻛﻤﺎﻝ ﺍﻟﺸﻬﻮﺩ ﲢﻘﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻴﺘﻴﻤﻴﺔ ﰲ ﺍﻟﻈﺎﻫﺮ ﻓﻜﺎﻥ‬
‫ﻋﻠﻤﺎ ﰲ ﺍﻟﺘﺴﻤﻲ ﺑﺎﻟﻴﺘﻴﻢ ﻻﻥ ﺍﻟﻔﺮﺩﻳﺔ ﻻ ﺗﺘﺤﻘﻖ ﰲ ﺍﻟﻈﻬﺮ ﺍ ﹼﻻ ﺑﺎﻟﻴﺘﻴﻤﻴﺔ ﻭﻫﺬﻩ ﺭﺗﺒﺔ‬
‫ﳏﻤﺪﻳﺔ ﻻ ﺗﺘﺤﻘﻖ ﺍ ﹼﻻ ﺑﺎﻻﻧﺴﻼﺥ ﻋﻦ ﺍﻻﻭﺻﺎﻑ ﺍﳋﻠﻘﻴﺔ ﻭﺍﻟﺘﺤﻘﻖ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻻﳍﻴﺔ‬
‫ﺍﻻﲰﺎﺋﻴﺔ ﻭﺍﱃ ﻫﺬﺍ ﺍﺷﺎﺭ ﺍﳊﻖ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ) َﻭ ﹶﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﻣَﺎ ﹶﻝ ﺍﹾﻟَﻴﺘِﻴ ِﻢ ِﺍ ﱠﻻ ﺑِﺎﱠﻟﺘِﻲ ِﻫ َﻲ‬

‫ﺴﻦُ * ﺍﻻﻧﻌﺎﻡ‪ (١٥٢ :‬ﻓﺎﻗﺘﻀﻰ ﺍﻣﺮ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻣﺮ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻻﺧﺘﺼﺎﺹ ﺑﺎﳉﻨﺎﺏ‬
‫ﹶﺍ ْﺣ َ‬
‫ﺍﻻﳍﻲ ﻣﻮﺕ ﺍﺑﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ * ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﳊﻖ ﺗﻌﺎﱃ ﳌﺎ ﺧﻠﻖ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﻇﻬﺎﺭ ﺍﻟﺼﻮﺭﺓ ﺍﻻﳍﻴﺔ ﺍﻻﲰﺎﺋﻴﺔ ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﻻﺟﻞ‬
‫ﺍﻻﻓﺎﺿﺔ ﻭﺍﻻﺳﺘﻔﺎﺿﺔ ﻭﻋﲔ ﰲ ﺍﻻﺯﻝ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﻋﻠﻤﻪ ﺍﻥ ﻳﻜﻮﻥ ﻋﺒﺪ ﺍﷲ ﺍﺑﺎ ﻭﺁﻣﻨﺔ‬
‫ﺍﻣﺎ ﻟﻪ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺍﻗﺘﻀﺘﻬﺎ ﺣﻀﺮﺓ ﺍﻻﻟﻮﻫﻴﺔ ﻭﺍﻗﺘﻀﺎﻫﺎ ﺍﻟﻈﻬﻮﺭ ﺍﶈﻤﺪﻱ ﻭﺍﻗﺘﻀﺖ‬
‫ﺍﻟﻈﻬﻮﺭ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﶈﻤﺪﻳﺔ ﺟﻌﻠﻬﻤﺎ ﺍﺑﻮﻳﻦ ﻟﻪ ﻓﻈﻬﺮﺍ‬
‫ﺑﺎﻟﻜﻤﺎﻻﺕ ﺍﻟﻜﻠﻴﺔ ﻭﺍﶈﺎﺳﻦ ﻭﺍﻻﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﺍﻟﱵ ﱂ ﻳﻈﻬﺮ ﻬﺑﺎ ﺍﺣﺪ ﻣﻦ ﺍﻵﺑﺎﺀ‬
‫)‪ (١‬ﺍﻹﻣﺎﻡ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٤٨‬ﻫـ‪ ٧٦٥] .‬ﻡ‪ [.‬ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬

‫ ‪- ١٨٠‬‬‫ﻭﺍﻻﻣﻬﺎﺕ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﺍﺫ ﺍﻧﺘﺠﺎ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﲜﻤﻴﻊ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻻﳍﻴﺔ‬
‫ﺍﻻﲰﺎﺋﻴﺔ ﺳﻮﻯ ﺍﻟﻮﺟﻮﺏ ﻭﻇﻬﺮﺕ ﻓﻴﻬﺎ ﲨﻴﻊ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻻﻧﺴﺎﻧﻴﺔ ﻓﻼ ﻳﺘﻮﻫﻢ ﰲ ﻃﻬﺎﺭﺓ‬
‫ﻧﺴﺒﻪ ﻭﻃﻬﺎﺭﻬﺗﻤﺎ ﺍ ﹼﻻ ﻣﻦ ﺑﻘﻴﺖ ﻋﻨﺪﻩ ﺑﻘﻴﺔ ﻣﻦ ﻋﺮﻕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻭ ﺷﻌﺮﺓ ﻣﻦ ﻧﺴﺐ‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﺑﺎﻟﻌﺪﺍﻭﺓ ﺍﻟﻜﻠﻴﺔ ﻟﺴﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﻌﺪﻡ‬
‫ﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺩﻳﻦ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻋﻮﺫ ﺑﺎﷲ ﻣﻦ‬
‫ﺍﻟﻀﻼﻝ ﺑﻌﺪ ﺍﳍﺪﻯ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﳋﺎﻣﺲ ﰲ ﺇﺣﻴﺎﺀ ﺍﺑﻮﻳﻪ ﻭﺍﳝﺎﻬﻧﻤﺎ ﺑﻪ ﺗﺸﺮﻳﻔﺎ ﳍﻤﺎ( ﺍﻋﻠﻢ ﺍﻥ ﻛﺜﲑﺍ ﻣﻦ‬

‫ﺣﻔﺎﻅ ﺍﶈﺪﺛﲔ ﻭﻏﲑﻫﻢ ﻣﺜﻞ ﺍﺑﻦ ﺷﺎﻫﲔ]‪ [١‬ﻭﺍﳊﺎﻓﻆ ﺍﺑﻮﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﻭﺍﻟﺴﻬﻴﻠﻲ]‪ [٢‬ﻭﺍﻟﻘﺮﻃﱯ ﻭﺍﶈﺐ ﺍﻟﻄﱪﻱ ﻭﺍﻟﻌﻼﻣﺔ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳌﻨﲑ ﻭﻏﲑﻫﻢ ﺫﻫﺒﻮﺍ‬
‫ﺍﱃ ﺍﻥ ﺍﷲ ﺍﺣﻴﺎ ﻟﻪ ﺍﺑﻮﻳﻪ ﻓﺂﻣﻨﺎ ﺑﻪ ﻭﺍﺳﺘﺪﻟﻮﺍ ﻟﺬﻟﻚ ﲝﺪﻳﺚ ﺿﻌﻴﻒ ﺍﺳﻨﺪ ﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﱵ ﺣﺞ ﺑﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻓﻤﺮ ﺑﻌﻘﺒﺔ‬
‫ﱄ ﻭﻫﻮ ﻓﺮﺡ ﻣﺘﺒﺴﻢ‬
‫ﺍﳊﺠﻮﻥ ﻭﻫﻮ ﺑﺎﻙ ﺣﺰﻳﻦ ﻣﻐﺘﻢ ﻓﱰﻝ ﻓﻤﻜﺚ ﻋﲏ ﻃﻮﻳﻼ ﰒ ﻋﺎﺩ ﺍ ﹼ‬
‫ﻓﻘﻠﺖ ﻟﻪ ﰲ ﺫﻟﻚ ﻓﻘﺎﻝ )ﺫﻫﺒﺖ ﻟﻘﱪ ﺍﻣﻲ ﻓﺴﺎﻟﱵ ﺍﷲ ﺍﻥ ﳛﻴﻴﻬﺎ ﻓﺎﺣﻴﺎﻫﺎ ﻓﺂﻣﻨﺖ ﰊ‬

‫ﻭﺭﺩﻫﺎ ﺍﷲ( ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺿﻌﻴﻒ ﺑﺎﺗﻔﺎﻕ ﺍﶈﺪﺛﲔ ﺑﻞ ﻗﻴﻞ ﺍﻧﻪ ﻣﻮﺿﻮﻉ ﻭﻟﻜﻦ‬
‫ﺍﻟﺼﻮﺍﺏ ﺿﻌﻔﻪ ﻻ ﻭﺿﻌﻪ ﻭﺳﺒﺐ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ﻫﻮ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﺣﻴﺎﺀ ﺍﷲ ﺍﻳﺎﳘﺎ‬
‫ﻭﺍﳝﺎﻬﻧﻤﺎ ﺑﻪ ﻭﻛﻴﻔﻤﺎ ﻛﺎﻥ ﻻ ﳓﺘﺎﺝ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﺳﻼﻣﻬﻤﺎ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﺳﻮﺍﺀ‬
‫ﻛﺎﻥ ﺿﻌﻴﻔﺎ ﺍﻭ ﻣﻮﺿﻮﻋﺎ ﻟﺜﺒﻮﺕ ﺍﺳﻼﻣﻬﻤﺎ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺣﻴﺎﻬﺗﻤﺎ‬
‫ﻻﻬﻧﻤﺎ ﻛﺎﻧﺎ ﻋﻠﻰ ﺩﻳﻦ ﺟﺪﳘﺎ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﺒﻀﻬﻤﺎ ﺍﷲ ﻋﻠﻴﻪ ﻭﻻ ﺳﻴﻤﺎ ﺑﻌﺪ‬
‫ﻋﺒﻮﺭ ﺍﻟﺮﻭﺡ ﺍﶈﻤﺪﻱ ﻭﺍﻟﻨﻮﺭ ﺍﻻﲪﺪﻱ ﺍﻟﺬﻱ ﻫﻮ ﺍﻻﻛﺴﲑ ﺍﻻﻋﻈﻢ ﻭﺍﳊﺠﺮ ﺍﳌﻜﺮﻡ‬
‫ﻓﻴﻬﻤﺎ ﻭﺍﻧﺘﺸﺎﺭ ﺍﳉﺴﻢ ﺍﶈﻤﺪﻱ ﺍﳋﺘﻤﻲ ﻣﻨﻬﻤﺎ ﺍﻟﺬﻱ ﻣﻨﻪ ﻇﻬﺮﺕ ﲨﻴﻊ ﺍﻻﺣﻜﺎﻡ‬
‫ﺍﻻﺳﻼﻣﻴﺔ ﻭﺍﻻﻭﺻﺎﻑ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻓﺜﺒﻮﺕ ﺍﺣﻴﺎﺋﻬﻤﺎ ﻭﺍﻣﺎﺗﺘﻬﻤﺎ ﺑﻌﺪ ﺍﻻﺣﻴﺎﺀ‬
‫)‪ (١‬ﺍﺑﻦ ﺷﺎﻫﲔ ﺍﺑﻮﺣﻔﺺ ﻋﻤﺮ ﺗﻮﰲ ﺳﻨﺔ ‪ ٣٨٥‬ﻫـ‪ ٩٩٥] .‬ﻡ‪[.‬‬
‫)‪ (٢‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻬﻴﻠﻲ ﺍﻻﻧﺪﻟﺴﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٥٨١‬ﻫـ‪ ١١٨٥] .‬ﻡ‪[.‬‬

‫ ‪- ١٨١‬‬‫ﻳﻮﺟﺐ ﺗﺸﺮﻳﻔﻬﻤﺎ ﺑﺎﻻﳝﺎﻥ ﺑﻪ ﺣﺴﺎ ﻓﻘﻂ ﻓﻼ ﺣﺎﺟﺔ ﰲ ﺍﺛﺒﺎﺕ ﺍﺳﻼﻣﻬﻤﺎ ﺍﱃ ﺍﻻﺣﺘﺠﺎﺝ‬
‫ﺑﺬﻟﻚ ﺍﳊﺪﻳﺚ ﻓﺴﻘﻂ ﺍﻻﻋﺘﺮﺍﺽ ﺑﺎﻧﻪ ﻣﻮﺿﻮﻉ ﺑﻞ ﻳﺴﻘﻂ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﳝﺎﻬﻧﻤﺎ ﺑﻪ‬
‫ﳌﻦ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺍﳝﺎﻬﻧﻤﺎ ﺑﻌﺪ ﺍﻻﺣﻴﺎﺀ ﻓﺎﻬﻧﻤﺎ ﻛﺎﻧﺎ ﻣﻄﺮﺡ ﺍﻟﺮﻭﺡ ﺍﶈﻤﺪﻱ ﻭﻣﻄﻠﻊ‬
‫ﺍﻟﻨﻮﺭ ﺍﻟﺼﻤﺪﻱ ﺍﻟﺬﻱ ﺍﺷﺮﻕ ﻋﻠﻰ ﺍﳌﻈﺎﻫﺮ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻻﻋﻴﺎﻥ ﺍﻟﻮﺟﻮﺩﻳﺔ ﻛﻠﻬﺎ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺴﺎﺩﺱ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﺪﻝ ﲝﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻠﻰ ﺍﻬﻧﻤﺎ ﰲ ﺍﻟﻨﺎﺭ‬

‫ﻭﻋﺪﻡ ﺟﻮﺍﺯ ﺍﳊﻜﻢ ﺑﻪ ﻋﻠﻰ ﺫﻟﻚ( ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺍﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻥ ﺭﺟﻼ ﻗﺎﻝ‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻳﻦ ﺍﰊ ﻗﺎﻝ )ﰲ ﺍﻟﻨﺎﺭ( ﻓﻠﻤﺎ ﻗﺎﻡ ﺩﻋﺎﻩ ﻗﺎﻝ )ﺍﻥ ﺍﰊ ﻭﺍﺑﺎﻙ ﰲ ﺍﻟﻨﺎﺭ( *‬
‫ﺭﻭﻯ ﻣﺴﻠﻢ ﺍﻳﻀﺎ ﻋﻦ ﺍﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺳﺘﺄﺫﻥ ﰲ‬

‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻷﻣﻪ ﻓﻠﻢ ﻳﺆﺫﻥ ﻟﻪ * ﺍﻋﻠﻢ ﺍﻥ ﻟﻔﻈﺔ ﻗﻮﻟﻪ )ﺍﻥ ﺍﰊ ﻭﺍﺑﺎﻙ ﰲ ﺍﻟﻨﺎﺭ( ﱂ ﻳﺘﻔﻖ‬
‫ﻋﻠﻰ ﺫﻛﺮﻫﺎ ﺍﻟﺮﻭﺍﺓ ﻭﺍﳕﺎ ﺫﻛﺮﻫﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺛﺎﺑﺖ ﻋﻦ ﺍﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﻲ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻨﻬﺎ ﻭﻗﺪ ﺧﺎﻟﻔﻪ ﻣﻌﻤﺮ ﻋﻦ ﺛﺎﺑﺖ ﻓﻠﻢ ﻳﺬﻛﺮ ﺍﻥ ﺍﰊ ﻭﺍﺑﺎﻙ ﰲ‬
‫ﺍﻟﻨﺎﺭ ﻭﻟﻜﻦ ﻗﺎﻝ )ﺍﺫﺍ ﻣﺮﺭﺕ ﺑﻘﱪ ﻛﺎﻓﺮ ﻓﺒﺸﺮﻩ ﺑﺎﻟﻨﺎﺭ( ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻻ ﺩﻻﻟﺔ ﻓﻴﻪ ﻋﻠﻰ‬

‫ﻭﺍﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻣﺮ ﺍﻟﺒﺘﺔ * ﻭﺍﺧﺮﺝ ﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻣﻦ ﻃﺮﻳﻖ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻌﺪﻱ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﻋﺎﻣﺮ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﺍﺑﻴﻪ ﺍﻥ ﺍﻋﺮﺍﺑﻴﺎ ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ‬

‫ﺍﷲ ﺍﻳﻦ ﺍﰊ ﻗﺎﻝ )ﰲ ﺍﻟﻨﺎﺭ( ﻗﺎﻝ ﻓﺎﻳﻦ ﺍﺑﻮﻙ ﻗﺎﻝ )ﺣﻴﺚ ﻣﺎ ﻣﺮﺭﺕ ﺑﻘﱪ ﻛﺎﻓﺮ ﻓﺒﺸﺮﻩ‬
‫ﺑﺎﻟﻨﺎﺭ( ﻭﻫﺬﺍ ﺍﺳﻨﺎﺩﻩ ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﻓﺘﻌﲔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻭﺗﻘﺪﳝﻪ ﻋﻠﻰ‬

‫ﻏﲑﻩ ﻭﻗﺪ ﺯﺍﺩ ﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺁﺧﺮﻩ ﻗﺎﻝ ﻓﺎﺳﻠﻢ ﺍﻻﻋﺮﺍﰊ ﺑﻌﺪﻩ ﻓﻘﺎﻝ ﻟﻘﺪ ﻛﻠﻔﲏ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻌﺒﺎ ﻣﺎ ﻣﺮﺭﺕ ﺑﻘﱪ ﻛﺎﻓﺮ ﺍ ﹼﻻ ﺑﺸﺮﺗﻪ ﺑﺎﻟﻨﺎﺭ ﻓﻬﺬﻩ‬
‫ﺍﻟﺰﻳﺎﺩﺓ ﺍﻭﺿﺤﺖ ﺑﻼ ﺷﻚ ﺍﻥ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺎﻡ ﻫﻮ ﺍﻟﺬﻱ ﺻﺪﺭ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﺍﻥ ﺍﻻﻋﺮﺍﰊ ﺑﻌﺪ ﺍﺳﻼﻣﻪ ﺭﺃﻯ ﺫﻟﻚ ﺍﻣﺮﺍ ﻣﻘﺘﻀﻴﺎ ﻟﻼﻣﺘﺜﺎﻝ ﻓﻠﻢ ﻳﺴﻌﻪ ﺍ ﹼﻻ ﺍﻣﺘﺜﺎﻟﻪ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﳉﻮﺍﺏ ﺑﺎﻟﻠﻔﻆ ﺍﻻﻭﻝ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺍﻣﺮ ﺑﺸﻲﺀ ﺍﻟﺒﺘﺔ ﻓﻌﻠﻢ ﺍﻥ ﺍﻟﻠﻔﻆ ﺍﻻﻭﻝ ﻣﻦ‬
‫ﺗﺼﺮﻑ ﺍﻟﺮﺍﻭﻱ ﻭﻏﲑﻩ ﺍﺛﺒﺖ ﻣﻨﻪ ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ * ﻭﻗﺎﻝ ﺍﻳﻀﺎ ﻟﻮ ﻓﺮﺽ ﺍﺗﻔﺎﻕ‬
‫ﺍﻟﺮﻭﺍﺓ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﻛﺎﻥ ﻣﻌﺎﺭﺿﺎ ﲟﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻻﺩﻟﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﺫﺍ ﻋﺎﺭﺿﺘﻪ‬

‫ ‪- ١٨٢‬‬‫ﺍﺩﻟﺔ ﺍﺧﺮﻯ ﺍﺭﺟﺢ ﻣﻨﻪ ﻭﺟﺐ ﺗﺄﻭﻳﻠﻪ ﻭﺗﻘﺪﱘ ﺗﻠﻚ ﺍﻻﺩﻟﺔ ﻋﻠﻴﻪ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ‬
‫ﺍﻻﺻﻮﻝ ﻭﻬﺑﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻵﺧﺮ ﳚﺎﺏ ﻋﻦ ﺣﺪﻳﺚ ﻋﺪﻡ ﺍﻻﺫﻥ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻻﻣﻪ ﻋﻠﻰ‬
‫ﺍﻧﻪ ﳝﻜﻦ ﻓﻴﻪ ﺩﻋﻮﻯ ﻋﺪﻡ ﺍﳌﻼﺯﻣﺔ ﺑﺪﻟﻴﻞ ﺍﻧﻪ ﻛﺎﻥ ﰲ ﺻﺪﺭ ﺍﻻﺳﻼﻡ ﳑﻨﻮﻋﺎ ﻋﻦ ﺍﻟﺼﻼﺓ‬
‫ﻋﻠﻰ ﻣﻦ ﻋﻠﻴﻪ ﺩﻳﻦ ﻭﻫﻮ ﻣﺴﻠﻢ ﻓﻠﻌﻠﻬﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﺗﺒﻌﺎﺕ ﻏﲑ ﺍﻟﻜﻔﺮ ﻓﻤﻨﻊ ﻣﻦ‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﺎ ﺑﺴﺒﺒﻬﺎ * ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻵﺧﺮ ﺍﻥ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ﻟﻠﻌﻢ ﺍﺑﺎ ﻭﻟﻠﻌﻤﺔ ﹸﺍ ‪‬ﻣﺎ ﻛﻤﺎ‬
‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻋﻤﻪ ﺍﻟﻌﺒﺎﺱ )ﻫﺬﺍ ﺑﻘﻴﺔ ﺁﺑﺎﺋﻲ( ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﻳﻀﺎ )ﺭﺩﻭﺍ‬

‫ﻋﻠ ّﻲ ﺍﰊ( ﺍﳊﺪﻳﺚ ﻭﺍﻃﻼﻕ ﺫﻟﻚ ﻋﻠﻰ ﺍﰊ ﻃﺎﻟﺐ ﻛﺎﻥ ﺷﺎﺋﻌﺎ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﳍﺬﺍ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻟﻪ ﻗﻞ ﻻﺑﻨﻚ ﻳﺮﺟﻊ ﻋﻦ ﺷﺘﻢ ﺁﳍﺘﻨﺎ ﻓﻜﺎﻥ ﻧﺴﺒﻴﺔ ﺍﰊ‬
‫ﻃﺎﻟﺐ ﺍﺑﺎ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷﺎﺋﻌﺎ ﻋﻨﺪﻫﻢ ﻟﻜﻮﻧﻪ ﻋﻤﻪ ﻭﻟﻜﻮﻧﻪ ﺭﺑﺎﻩ ﻭﻛﻔﻠﻪ ﰲ‬
‫ﺻﻐﺮﻩ ﻭﻛﺎﻥ ﳛﻮﻃﻪ ﻭﳛﻔﻈﻪ ﻭﻳﻨﺼﺮﻩ ﻓﻴﺠﻮﺯ ﺍﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﺏ ﰲ ﻗﻮﻝ ﺍﻟﺴﺎﺋﻞ‬
‫ﻓﺎﻳﻦ ﺍﺑﻮﻙ ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﺪﻳﺚ ﺍﻧﺲ ﺍﻥ ﺍﰊ ﻋﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻧﻘﻞ ﻫﺬﺍ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﳎﺎﻫﺪ ﻭﺍﺑﻦ ﺟﺮﻳﺢ ﻭﺍﻟﺴﺪﻱ ﻓﻼ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﻧﺼﺎ ﻋﻠﻰ ﻛﻮﻥ ﺍﺑﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﻨﺎﺭ ﻭﻗﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺍﻻﺳﺘﻐﻔﺎﺭ )ﻓﻠﻢ‬
‫ﻳﺆﺫﻥ ﻟﻪ( ﻻ ﻳﻜﻮﻥ ﻧﺼﺎ ﻋﻠﻰ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻨﻪ ﻻﻣﻪ ﻟﻮﺟﻬﲔ * ﺍﺣﺪﳘﺎ ﺍﻥ‬
‫ﻛﻮﻥ ﻗﱪ ﺍﻣﻪ ﰲ ﺍﳊﺠﻮﻥ ﻏﲑ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻻﻥ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﻳﻌﺎﺭﺿﻪ ﻻﻧﻪ ﻗﻴﻞ ﺍﻥ ﺍﻣﻪ‬
‫ﺁﻣﻨﺔ ﻣﺎﺗﺖ ﺑﺎﻻﺑﻮﺍﺀ ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻬﻧﺎ ﺩﻓﻨﺖ ﺑﺎﳊﺠﻮﻥ ﻭﰲ ﺑﻌﻀﻬﺎ ﰲ ﺩﺍﺭ ﺍﻟﺘﺎﺑﻌﺔ ﲟﻜﺔ ﻓﻼ‬
‫ﺍﺗﻔﺎﻕ ﰲ ﻛﻮﻥ ﻗﱪﻫﺎ ﺑﺎﳊﺠﻮﻥ * ﻭﻗﺎﻝ ﺍﻻﺯﺭﻗﻲ ﰲ ﺗﺎﺭﻳﺦ ﻣﻜﺔ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﳛﲕ‬
‫ﻋﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﻤﺮﺍﻥ ﻋﻦ ﻫﺎﺷﻢ ﺑﻦ ﻋﺎﺻﻢ ﺍﻻﺳﻠﻤﻲ ﻗﺎﻝ ﳌﺎ ﺧﺮﺟﺖ ﻗﺮﻳﺶ ﺍﱃ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻏﺰﻭﺓ ﺍﺣﺪ ﻓﱰﻟﻮﺍ ﺑﺎﻻﺑﻮﺍﺀ ﻗﺎﻟﱵ ﻫﻨﺪ ﺑﻨﺖ ﻋﺘﺒﺔ ﻻﰊ‬
‫ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ﻟﻮ ﲝﺜﺘﻢ ﻗﱪ ﺁﻣﻨﺔ ﺍﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻧﻪ ﺑﺎﻻﺑﻮﺍﺀ ﻓﺎﻥ ﺍﺳﺮ‬
‫ﺍﺣﺪ ﻣﻨﻜﻢ ﺍﻓﺘﺪﻳﺘﻢ ﺑﻪ ﻛﻞ ﺍﻧﺴﺎﻥ ﺑﺎﺭﺏ ﻣﻦ ﺁﺭﺍﻬﺑﺎ ﻓﺬﻛﺮ ﺫﻟﻚ ﺍﺑﻮ ﺳﻔﻴﺎﻥ ﻟﻘﺮﻳﺶ‬
‫ﻓﻘﺎﻟﱵ ﻗﺮﻳﺶ ﻻ ﺗﻔﺘﺢ ﻋﻠﻴﻨﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﺫﺍ ﻳﻨﺒﺶ ﺍﺑﻮﺑﻜﺮ ﻣﻮﺗﺎﻧﺎ *ﻭ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﺍﻥ ﻋﺪﻡ‬
‫ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻻ ﻳﻮﺟﺐ ﻛﻮﻬﻧﻤﺎ ﻣﻦ ﺍﻫﻞ ﺍﻟﻨﺎﺭ ﻟﻮﺟﻬﲔ * ﺍﺣﺪﳘﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺍﻟﻨﱯ‬

‫ ‪- ١٨٣‬‬‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﻧﻪ ﻣﺄﻣﻮﺭ ﺑﺪﻋﻮﺓ ﺍﻻﺣﻴﺎﺀ ﺍﱃ ﺍﻻﳝﺎﻥ ﻻ ﺑﺪﻋﻮﺓ ﺍﻻﻣﻮﺍﺕ ﺍﻟﺬﻳﻦ‬
‫ﺍﻧﺘﻘﻠﻮﺍ ﺍﱃ ﺍﻟﱪﺯﺥ ﻗﺒﻞ ﺑﻌﺜﺘﻪ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻢ ﻭﺍﻥ ﻛﺎﻥ ﻳﺴﺘﻐﻔﺮ ﳍﻢ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﺍﻭ‬
‫ﻻﻧﻪ ﻛﺎﻥ ﻳﻄﻠﺐ ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﺎﺭ ﻣﻦ ﻏﲑ ﻭﺣﻲ ﺍﳍﻲ ﻟﻪ ﺑﻪ ﻭﺍﻻﻭﱃ ﻭﺍﻻﺟﺪﺭ ﻟﻪ ﺍﻥ‬

‫ﻳﻜﻮﻥ ﻋﻨﺪ ﻭﺣﻲ ﺭﺑﻪ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻭﻣَﺂ ﹶﺍ ْﺩﺭِﻱ ﻣَﺎ ﻳُ ﹾﻔ َﻌﻞﹸ ﺑِﻲ َﻭ ﹶﻻ ِﺑ ﹸﻜ ْﻢ ِﺍ ﹾﻥ ﹶﺍﱠﺗِﺒﻊُ ِﺍ ﱠﻻ‬
‫ﻣَﺎ ﻳُﻮﺣَﻰ ِﺍﹶﻟ ﱠﻲ * ﺍﻻﺣﻘﺎﻑ‪ (٩ :‬ﺍﻭ ﻛﺎﻥ ﻳﻄﻠﺐ ﺍﻻﺫﻥ ﻗﺒﻞ ﳎﺊ ﺍﻟﻮﻗﺖ ﻭﻗﺒﻞ ﺍﻟﻘﻀﺎﺀ ﺑﻪ‬

‫ﺠ ﹾﻞ ﺑِﺎﹾﻟ ﹸﻘﺮْﺁ ِﻥ ِﻣ ْﻦ ﹶﻗ ْﺒ ِﻞ ﹶﺍ ﹾﻥ‬
‫ﻭﺫﻟﻚ ﻣﻦ ﺍﻻﺳﺘﻌﺠﺎﻝ ﺍﻟﻄﺒﻴﻌﻲ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ ﹶﻻ َﺗ ْﻌ َ‬

‫ﺠ ٍﻞ َﺳﺎﹸ ِﺭﻳ ﹸﻜ ْﻢ‬
‫ﻚ َﻭ ْﺣﻴُﻪُ * ﻃﻪ‪ * (١١٤ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﺧُ ِﻠ َﻖ ﹾﺍ ِﻻْﻧﺴَﺎ ﹸﻥ ِﻣ ْﻦ َﻋ َ‬
‫ُﻳ ﹾﻘﻀَﻰ ِﺍﹶﻟ ْﻴ َ‬
‫ﺠﻠﹸﻮ ِﻥ * ﺍﻻﻧﺒﻴﺎﺀ‪ * (٣٧ :‬ﻭﺍﻟﺜﺎﱐ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﻣﻦ ﻃﻠﺐ ﺍﻻﺫﻥ‬
‫ﺴَﺘ ْﻌ ِ‬
‫ﻼ َﺗ ْ‬
‫ﺁﻳَﺎﺗِﻲ ﹶﻓ ﹶ‬

‫ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ ﻟﻌﺪﻡ ﳎﺊ ﺍﻟﻮﻗﺖ ﺍﳌﻌﲔ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﻓﻴﺆﺧﺮ ﻻﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﻮﻗﺖ ﺍﻵﺧﺮ‬
‫ﻓﺎﺫﺍ ﺟﺎﺀ ﺍﻟﻮﻗﺖ ﻻ ﻳﺆﺧﺮ ﻓﻴﺆﺫﻥ ﻓﻴﺠﻮﺯ ﺍﻥ ﻻ ﻳﺆﺫﻥ ﰲ ﻭﻗﺖ ﻭﻳﺆﺫﻥ ﰲ ﻭﻗﺖ ﺁﺧﺮ‬
‫ﻛﻤﺎ ﻗﺎﻟﱵ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺍﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﺰﻝ ﺍﱃ ﺍﳊﺠﻮﻥ ﻛﺌﻴﺒﺎ‬
‫ﺣﺰﻳﻨﺎ ﻓﺎﻗﺎﻡ ﺑﻪ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﰒ ﺭﺟﻊ ﻣﺴﺮﻭﺭﺍ ﻭﻗﺎﻝ )ﺳﺎﻟﱵ ﺭﰊ ﻋ ّﺰ ﻭﺟ ﹼﻞ ﻓﺎﺣﻴﺎ ﱄ ﺍﻣﻲ‬

‫ﻓﺂﻣﻨﺖ ﰊ ﰒ ﺭﺩﻫﺎ( ﺫﻛﺮﻩ ﺍﳊﺎﻓﻆ ﺍﺑﻮ ﺣﻔﺺ ﺑﻦ ﺷﺎﻫﲔ ﰲ ﻛﺘﺎﺏ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‬

‫ﻓﻴﺒﻄﻞ ﺍﻟﻘﻴﺎﺱ ﺑﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﻋﺪﻡ ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﺫﻥ‬
‫ﻻﺑﺮﺍﻫﻴﻢ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻻﺑﻴﻪ ﺁﺯﺭ ﻭﺍﳊﻜﻢ ﺑﻪ ﻋﻠﻰ ﺍﻥ ﺍﺑﻮﻳﻪ ﻣﺎﺗﺎ ﺑﺎﻟﺸﺮﻙ ﻟﻌﺪﻡ ﻛﻮﻧﻪ ﻧﺼﺎ‬
‫ﺻﺮﳛﺎ ﰲ ﺫﻟﻚ ﳌﻌﺎﺭﺿﺔ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻟﻪ ﻭﻋﺪﻡ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﺫﻥ ﻣﻄﻠﻘﺎ ﻟﻼﺫﻥ‬
‫ﻟﻪ ﰲ ﻭﻗﺖ ﺁﺧﺮ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﻳﻀﺎ ﻣﺎ ﻫﻮ ﳐﺼﻮﺹ ﺑﺎﳌﺸﺮﻙ ﻭﺍﻟﻜﺎﻓﺮ ﺑﻞ ﻫﻮ ﺷﺎﻣﻞ‬
‫ﻚ‬
‫ﻟﻠﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻄﺎﺋﻊ ﻭﺍﻟﻌﺎﺻﻲ ﻭﺍﻟﻮﱄ ﻭﺍﻟﻨﱯ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻭَﺍ ْﺳَﺘ ْﻐ ِﻔ ْﺮ ِﻟ ﹶﺬْﻧِﺒ َ‬
‫ﲔ * ﳏﻤﺪ‪ (١٩ :‬ﻭﻗﺎﻝ )ﻭَﺍ ْﺳَﺘ ْﻐ ِﻔ ْﺮ ُﻩ ِﺍﱠﻧﻪُ ﻛﹶﺎ ﹶﻥ َﺗﻮﱠﺍﺑًﺎ * ﺍﻟﻨﺼﺮ‪ (٣ :‬ﻓﻼ ﳛﻜﻢ ﺑﻌﺪ‬
‫َﻭِﻟ ﹾﻠﻤُ ْﺆ ِﻣِﻨ َ‬
‫ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﺑﺸﺮﻙ ﻣﻦ ﱂ ﻳﻘﻊ ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ ﳉﻮﺍﺯ ﻋﺪﻡ ﻭﻗﻮﻉ ﺍﻻﺫﻥ ﻟﻪ‬
‫ﻗﺒﻞ ﺍﺳﺘﻴﻔﺎﺀ ﺍﳉﺰﺍﺀ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﳌﻤﺘﺤﻦ ﻓﻼ ﻳﻘﺎﺱ ﻋﻠﻰ ﻋﺪﻡ ﺍﻻﺫﻥ ﻻﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻻﺑﻴﻪ ﺁﺯﺭ ﺳﻮﺍﺀ ﻛﺎﻥ ﺁﺯﺭ ﺍﺑﺎ ﻟﻪ ﺍﻭ ﻋﻤﺎ ﻛﻤﺎ ﻭﻗﻊ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻪ ﺑﻞ‬
‫ﺍﻗﻮﻝ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﺍﻥ ﺍﳊﺪﻳﺚ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﻃﻬﺎﺭﺓ ﺍﻣﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﻞ ﻳﺪﻝ ﻋﻠﻰ‬

‫ ‪- ١٨٤‬‬‫ﻃﻬﺎﺭﻬﺗﺎ ﻻﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻋﻠﻰ ﺑﺼﲑﺓ ﺑﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻐﻔﺮ ﺍﻟﺸﺮﻙ ﻭﻻ‬
‫ﻳﻘﺒﻞ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻨﻪ ﻟﻠﻤﺸﺮﻙ ﻭﳍﺬﺍ ﻬﻧﻰ ﺍﷲ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻻﺑﻴﻪ ﺁﺯﺭ ﺑﻞ ﻭﺭﺩ‬
‫ﺍﻟﻨﻬﻲ ﺍﻻﳍﻲ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺸﺮﻛﲔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻣَﺎ‬
‫ﲔ * ﺍﻟﺘﻮﺑﺔ‪ (١١٣ :‬ﻓﻬﻮ ﻻ ﻳﺴﺘﻐﻔﺮ‬
‫ﺸ ِﺮ ِﻛ َ‬
‫ﺴَﺘ ْﻐ ِﻔﺮُﻭﺍ ِﻟ ﹾﻠﻤُ ْ‬
‫ﻛﹶﺎ ﹶﻥ ﻟِﻠﱠﻨِﺒ ِّﻰ ﻭَﺍﱠﻟﺬِﻳ َﻦ ﺁﻣَﻨ ُﻮﺍ ﹶﺍ ﹾﻥ َﻳ ْ‬
‫ﻟﻠﻤﺸﺮﻙ ﻻﻧﻪ ﻋﻨﺪ ﺍﻟﻮﺣﻲ ﺍﻻﳍﻲ ﻻ ﻏﲑ ﻓﺎﺫﺍ ﺻﺢ ﻃﻠﺒﻪ ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻻﻣﻪ ﻋﺪﻡ‬
‫ﺍﺷﺮﺍﻛﻬﺎ ﻭﻋﺪﻡ ﺍﻧﺘﻘﺎﳍﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﻻﻥ ﻃﻠﺒﻪ ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻋﻠﻰ‬
‫ﻣﺎ ﻗﺎﻟﱵ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻟﻪ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺸﺮﻛﲔ ﻗﺒﻞ ﺫﻟﻚ‬
‫ﺕ ﹶﺍَﺑﺪًﺍ َﻭ ﹶﻻ َﺗ ﹸﻘ ْﻢ َﻋﻠﹶﻰ ﹶﻗ ْﺒ ِﺮ ِﻩ ِﺍﱠﻧ ُﻬ ْﻢ ﹶﻛ ﹶﻔﺮُﻭﺍ‬
‫ﺼ ِّﻞ َﻋﻠﹶﻰ ﹶﺍ َﺣ ٍﺪ ِﻣ ْﻨ ُﻬ ْﻢ ﻣَﺎ َ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ ﹶﻻ ُﺗ َ‬
‫ﷲ َﻭ َﺭﺳُﻮِﻟ ِﻪ َﻭﻣَﺎﺗُﻮﺍ َﻭ ُﻫ ْﻢ ﻓﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ * ﺍﻟﺘﻮﺑﺔ‪ * (٨٤ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ِ ْﺳَﺘ ْﻐ ِﻔ ْﺮﹶﻟ ُﻬ ْﻢ‬
‫ﺑِﺎ ِ‬
‫ﷲ‬
‫ﻚ ِﺑﹶﺎﻬﻧﹸ ْﻢ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺑِﺎ ِ‬
‫ﷲ ﹶﻟ ُﻬ ْﻢ ﹶﺫِﻟ َ‬
‫ﲔ َﻣ ﱠﺮ ﹰﺓ ﹶﻓ ﹶﻠ ْﻦ َﻳ ْﻐ ِﻔ َﺮ ﺍ ُ‬
‫ﺴَﺘ ْﻐ ِﻔ ْﺮﹶﻟ ُﻬ ْﻢ َﺳ ْﺒ ِﻌ َ‬
‫ﺴَﺘ ْﻐ ِﻔ ْﺮﹶﻟﻬُ ْﻢ ِﺍ ﹾﻥ َﺗ ْ‬
‫ﹶﺍ ْﻭ ﹶﻻَﺗ ْ‬
‫َﻭ َﺭﺳُﻮِﻟ ِﻪ * ﺍﻟﺘﻮﺑﺔ‪ (٨٠ :‬ﻓﺤﻴﻨﺌﺬ ﺍﺫﺍ ﺻﺢ ﻃﻠﺒﻪ ﺍﻻﺫﻥ ﺍﻥ ﻳﺴﺘﻐﻔﺮ ﳍﺎ ﻻﻧﻪ ﺻﺤﺖ‬
‫ﻃﻬﺎﺭﻬﺗﺎ ﻋﻦ ﺩﻧﺲ ﺍﻟﺘﻠﻮﺙ ﺑﺎﻟﺸﺮﻙ * ﻭﻗﺪ ﺍﻣﺮﻩ ﺍﳊﻖ ﺍﻥ ﻳﺴﺘﻐﻔﺮ ﻟﺬﻧﺒﻪ ﻭﻟﻠﻤﺆﻣﻨﲔ‬
‫ﻚ‬
‫ﷲ ﻭَﺍ ْﺳَﺘ ْﻐ ِﻔ ْﺮ ِﻟ ﹶﺬْﻧِﺒ َ‬
‫ﻭﺍﳌﺆﻣﻨﺎﺕ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ )ﻓﹶﺎ ْﻋ ﹶﻠ ْﻢ ﺍﹶﻧ ُﻪ ﹶﻻ ِﺍﹶﻟ َﻪ ِﺍ ﱠﻻ ﺍ ُ‬
‫ﷲ َﻳ ْﻌ ﹶﻠﻢُ ﻣَُﺘ ﹶﻘ ﱠﻠَﺒﻜﹸ ْﻢ َﻭ َﻣ ﹾﺜﻮَﻳ ﹸﻜ ْﻢ * ﳏﻤﺪ‪ (١٩ :‬ﻓﻬﻮ ﻣﺄﻣﻮﺭ‬
‫ﺕ ﻭَﺍ ُ‬
‫ﲔ ﻭَﺍﻟﹾﻤ ْﺆ ِﻣﻨَﺎ ِ‬
‫َﻭِﻟ ﹾﻠﻤُ ْﺆ ِﻣِﻨ َ‬
‫ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻓﻤﺎ ﺍﺳﺘﻐﻔﺮ ﺍ ﹼﻻ ﳌﻦ ﻭﻗﻊ ﻟﻪ ﺍﻻﺫﻥ ﻛﺎﺳﺘﻐﻔﺎﺭﻩ ﻻﻣﻪ‬
‫ﻓﻄﻠﺒﻪ ﺍﻻﺫﻥ ﻟﺰﻳﺎﺭﻬﺗﺎ ﺍﳕﺎ ﻫﻮ ﻋﻨﺪ ﺍﻻﺫﻥ ﺍﻻﳍﻲ ﻭﺍﻻﻣﺮ ﺍﻟﺮﺑﺎﱐ ﻻ ﻏﲑ ﻭﻫﻮ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﻃﻬﺎﺭﻬﺗﺎ ﻻﻧﻪ ﻭﻗﻊ ﺍﻟﻨﻬﻲ ﻟﻪ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﻗﱪ ﺍﳌﺸﺮﻙ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ ﹶﻻ َﺗ ﹸﻘ ْﻢ َﻋﻠﹶﻰ‬
‫ﷲ َﻭ َﺭﺳُﻮِﻟ ِﻪ َﻭﻣَﺎﺗُﻮﺍ َﻭ ُﻫ ْﻢ ﻓﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ( ﻓﻠﻤﺎ ﻃﻠﺐ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﹶﻗ ْﺒ ِﺮ ِﻩ ِﺍﱠﻧ ُﻬ ْﻢ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺑِﺎ ِ‬
‫ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻻﻣﻪ ﻋﻠﻢ ﺍﻬﻧﺎ ﻗﺒﻀﺖ ﰲ ﺍﻻﺳﻼﻡ ﻋﻠﻰ ﺍﻻﳝﺎﻥ ﻻﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻻ ﻳﻄﻠﺐ ﺍﶈﺎﻝ ﻭﻻ ﺍﻻﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳﺮﺿﻰ ﺑﻪ ﺭﺑﻪ ﻓﻤﺠﺮﺩ ﻃﻠﺒﻪ ﺍﻻﺫﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‬
‫ﳍﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ ﰲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺳﻌﺎﺩﻬﺗﺎ ﺳﻮﺍﺀ ﺍﺫﻥ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﺎ ﺍﻭ ﱂ ﻳﺆﺫﻥ ﺍﻭ‬
‫ﺍﺳﺘﻐﻔﺮ ﳍﺎ ﺍﻭ ﱂ ﻳﺴﺘﻐﻔﺮ ﻓﻼ ﻳﺴﺘﺪﻝ ﻣﺴﻠﻢ ﲝﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻠﻰ ﺍﻥ ﺍﺑﻮﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻣﻦ ﺍﻫﻞ ﺍﻟﻨﺎﺭ * ﻭﺍﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺍﺧﺮﺟﻪ ﺍﲪﺪ ﻋﻦ ﺍﰊ ﺭﺯﻳﻦ ﺍﻟﻌﻘﻴﻠﻲ ﻗﺎﻝ‬

‫ ‪- ١٨٥‬‬‫ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻳﻦ ﺍﻣﻲ ﻗﺎﻝ )ﺍﻣﻚ ﰲ ﺍﻟﻨﺎﺭ( ﻗﻠﺖ ﻓﺎﻳﻦ ﻣﻦ ﻣﻀﻰ ﻣﻦ ﺍﻫﻠﻚ ﻗﺎﻝ‬
‫)ﺍﻣﺎ ﺗﺮﺿﻰ ﺍﻥ ﺗﻜﻮﻥ ﺍﻣﻚ ﻣﻊ ﺍﻣﻲ( ﻓﻼ ﻳﻠﺰﻡ ﻣﻨﻪ ﺍﻥ ﺗﻜﻮﻥ ﺍﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺍﻟﻨﺎﺭ ﻭﻛﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻭﺭﺩ ﰲ ﺳﺆﺍﻝ ﺷﺨﺺ ﻋﻦ ﺍﺑﻴﻪ ﻗﺎﻝ )ﺍﰊ ﻭﺍﺑﻮﻙ‬
‫ﰲ ﺍﻟﻨﺎﺭ( ﻓﺎﻥ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ﻟﻠﻌﻢ ﺍﺑﺎ ﻛﻤﺎ ﺗﻘﻮﻝ ﻟﻠﻌﻤﺔ ﹸﺍ ‪‬ﻣﺎ * ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺍﰊ ﺣﺎﰎ ﻋﻦ‬
‫ﻚ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺍﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺍﳉﺪﺍﺏ ﻭﻳﺘﻠﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﻗﹶﺎﻟﹸﻮﺍ َﻧ ْﻌﺒُﺪُ ِﺍﹶﻟ َﻬ َ‬

‫ﺤ َﻖ * ﺍﻟﺒﻘﺮﺓ‪ (١٣٣ :‬ﻭﺍﺧﺮﺝ ﻋﻦ ﺍﰊ ﺍﻟﻌﺎﻟﻴﺔ ﰲ‬
‫ﻚ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﻭِﺍ ْﺳ َﻤﻌِﻴ ﹶﻞ َﻭِﺍ ْﺳ َ‬
‫َﻭِﺍﹶﻟ َﻪ ﹶﺍﺑَﺂِﺋ َ‬
‫ﺤ َﻖ( ﻗﺎﻝ ﻳﺴﻤﻰ ﺍﻟﻌﻢ ﺍﺑﺎ * ﻭﺍﺧﺮﺝ‬
‫ﻚ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﻭِﺍ ْﺳ َﻤﻌِﻴ ﹶﻞ َﻭِﺍ ْﺳ َ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭِﺍﹶﻟ َﻪ ﹶﺍﺑَﺂِﺋ َ‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻃﱯ ﻗﺎﻝ ﺍﳋﺎﻝ ﻭﺍﻟﺪ ﻭﺍﻟﻌﻢ ﻭﺍﻟﺪ ﻭﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ * ﻭﺍﻣﺎ ﺣﺪﻳﺚ‬
‫ﺠﺤِﻴ ِﻢ * ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫ﺏ ﺍﹾﻟ َ‬
‫ﺻﺤَﺎ ِ‬
‫ﺴﹶﺌﻞﹸ َﻋ ْﻦ ﹶﺍ ْ‬
‫)ﻟﻴﺖ ﺷﻌﺮﻱ ﻣﺎ ﻓﻌﻞ ﺍﺑﻮﺍﻱ( ﻓﱰﻟﺖ ) َﻭ ﹶﻻ ﺗُ ْ‬

‫‪ (١١٩‬ﱂ ﳜﺮﺝ ﰲ ﺷﻲﺀ ﻣﻦ ﻛﺘﺐ ﺍﻻﺣﺎﺩﻳﺚ ﺍﳌﻌﺘﻤﺪﺓ ﻭﻣﺎ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺳﲑ‬
‫ﺑﺴﻨﺪ ﻣﻨﻘﻄﻊ ﻻ ﳛﺘﺞ ﺑﻪ ﻭﻻ ﻳﻌﻮﻝ ﻋﻠﻴﻪ ﻭﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺍﻬﻧﺎ ﻧﺰﻟﺖ ﰲ ﺍﰊ‬
‫ﻃﺎﻟﺐ * ﻭﻗﺎﻝ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﰒ ﺍﻥ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻣﺮﺩﻭﺩ ﺑﻮﺟﻮﻩ ﺃﺧﺮ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻻﺻﻮﻝ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﺳﺮﺍﺭ ﺍﻟﺒﻴﺎﻥ ﻭﺫﻟﻚ ﺍﻥ ﺍﻵﻳﺎﺕ ﻣﻦ ﻗﺒﻞ ﻫﺬﻩ ﻭﻣﻦ ﺑﻌﺪﻫﺎ ﻛﻠﻬﺎ ﰲ‬
‫ﻀ ﹾﻠﺘُﻜﹸ ْﻢ‬
‫ﺖ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ َﻭﹶﺍﻧﱢﻲ ﹶﻓ ﱠ‬
‫ﺍﻟﻴﻬﻮﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﻳَﺎ َﺑﻨِﻲ ِﺍ ْﺳﺮَﺁﺋِﻴ ﹶﻞ ﺍ ﹾﺫ ﹸﻛﺮُﻭﺍ ِﻧ ْﻌ َﻤِﺘ َﻲ ﺍﱠﻟﺘِﻲ ﹶﺍْﻧ َﻌ ْﻤ ُ‬
‫ﺲ َﺷ ْﻴﺌﹰﺎ َﻭ ﹶﻻ ﻳُ ﹾﻘَﺒﻞﹸ ِﻣ ْﻨﻬَﺎ َﻋ ْﺪﻝﹲ َﻭ ﹶﻻ‬
‫ﺠﺰِﻱ َﻧ ﹾﻔﺲٌ َﻋ ْﻦ َﻧ ﹾﻔ ٍ‬
‫ﲔ * ﻭَﺍﱠﺗﻘﹸﻮﺍ َﻳ ْﻮﻣًﺎ ﹶﻻ َﺗ ْ‬
‫َﻋﻠﹶﻰ ﺍﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﺼﺮُﻭ ﹶﻥ * َﻭِﺍ ِﺫ ﺍْﺑَﺘﻠﹶﻰ ِﺍْﺑ َﺮﻫِﻴ َﻢ َﺭﱡﺑﻪُ * ﺍﻟﺒﻘﺮﺓ‪ (١٢٤-١٢٢ :‬ﻭﳍﺬﺍ‬
‫َﺗ ْﻨ ﹶﻔ ُﻌﻬَﺎ َﺷﻔﹶﺎ َﻋﺔﹲ َﻭ ﹶﻻﻫُ ْﻢ ُﻳ ْﻨ َ‬
‫ﺍﺧﺘﺘﻤﺖ ﺍﻟﻘﺼﺔ ﲟﺜﻞ ﻣﺎ ﺻﺪﺭﺕ ﺑﻪ ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﻳَﺎ َﺑﻨِﻲ ِﺍ ْﺳﺮَﺁﺋِﻴ ﹶﻞ ﺍ ﹾﺫ ﹸﻛﺮُﻭﺍ ِﻧ ْﻌ َﻤِﺘ َﻲ‬
‫ﺖ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ( ﺍﻵﻳﺘﲔ ﻓﺘﺒﲔ ﺍﻥ ﺍﳌﺮﺍﺩ ﺑﺎﺻﺤﺎﺏ ﺍﳉﺤﻴﻢ ﻛﻔﺎﺭ ﻣﻜﺔ ﻭﻗﺪ ﻭﺭﺩ‬
‫ﺍﱠﻟﺘِﻲ ﹶﺍْﻧ َﻌ ْﻤ ُ‬
‫ﺫﻟﻚ ﻣﺼﺮﺣﺎ ﺑﻪ ﰲ ﺍﻻﺛﺮ ﻭﺍﻣﺎ ﺣﺪﻳﺚ ﺍﻥ ﺟﱪﺍﺋﻴﻞ ﺿﺮﺏ ﺻﺪﺭﻩ ﻭﻗﺎﻝ ﻻ ﺗﺴﺘﻐﻔﺮ ﳌﻦ‬
‫ﻣﺎﺕ ﻣﺸﺮﻛﺎ ﻓﺎﻥ ﺍﻟﺒﺰﺍﺭ ﺍﺧﺮﺟﻪ ﺑﺴﻨﺪ ﻓﻴﻪ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻭﺣﺪﻳﺚ ﺍﻧﻪ ﻗﺎﻝ ﻻﺑﲏ ﻣﻠﻴﻜﺔ‬

‫)ﺍﻣﻜﻤﺎ ﰲ ﺍﻟﻨﺎﺭ( ﻓﺸﻖ ﻋﻠﻴﻬﻤﺎ ﻓﺪﻋﺎﳘﺎ ﻓﻘﺎﻝ )ﺍﻥ ﺍﻣﻲ ﻣﻊ ﺍﻣﻜﻤﺎ( ﻓﻀﻌﻔﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ‬
‫ﻭﺣﻠﻒ ﺍﻟﺬﻫﱯ ﳝﻴﻨﺎ ﺷﺮﻋﻴﺎ ﺑﺎﻧﻪ ﺿﻌﻴﻒ ﻓﺎﳉﻮﺍﺏ ﻋﻤﺎ ﻭﺭﺩ ﰲ ﺍﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ ‪- ١٨٦‬‬‫ﻭﺳﻠﻢ ﺍﻥ ﻏﺎﻟﺐ ﻣﺎ ﻳﺮﻭﻯ ﻣﻦ ﺫﻟﻚ ﺿﻌﻴﻒ ﻭﱂ ﻳﺼﺢ ﰲ ﺍﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺍ ﹼﻻ ﺣﺪﻳﺚ ﻣﺴﻠﻢ ﺧﺎﺻﺔ ﻭﻗﺪ ﺍﺟﺒﺖ ﻋﻨﻪ * ﻭﺍﻋﻠﻢ ﺍﻧﻪ ﻻ ﺩﻻﻟﺔ ﰲ ﺗﻠﻚ ﺍﻻﺣﺎﺩﻳﺚ ﻋﻠﻰ‬
‫ﻭﻗﻮﻉ ﺍﻟﺸﺮﻙ ﻣﻦ ﺍﺑﻮﻳﻪ ﻓﻜﻴﻒ ﻋﻠﻰ ﻣﻮﻬﺗﻤﺎ ﻋﻠﻴﻪ ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﺒﻌﺾ ﻓﺜﺒﺖ ﺍﻬﻧﻤﺎ ﻣﻦ‬
‫ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻳﻦ ﺩﻋﺎ ﺍﺑﺮﺍﻫﻴﻢ ﳍﻢ ﺑﺎﻻﺳﻼﻡ ﻭﺩﻋﺎ ﺑﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ‬
‫ﻓﻴﻬﻢ ﻣﻨﻬﻢ ﻓﻘﺒﻞ ﺍﷲ ﺩﻋﻮﺗﻪ ﻓﺤﻔﻆ ﻣﻠﺘﻪ ﺍﱃ ﺑﻌﺜﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻞ ﺍﱃ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻓﺒﻌﺚ ﻓﻴﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻓﺎﺣﻴﺎ ﻣﻠﺘﻪ ﻭﺍﻣﺮ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻟﻴﻬﺎ ﻣﻦ ﺣﻴﺚ ﻛﻮﻬﻧﺎ ﺷﺮﻋﺎ ﻟﻪ‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺮ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﻗﻮﺓ ﺻﻠﺐ ﺍﺑﻴﻪ ﻭﺍﻻﺻﻼﺏ ﺍﻟﱵ ﰲ‬
‫ﺻﻠﺐ ﺍﲰﺎﻋﻴﻞ ﺍﻟﺬﻱ ﻇﻬﺮ ﻣﻦ ﺻﻠﺒﻪ ﻛﺎﻥ ﺷﺮﻋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺮ ﺷﺮﻉ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﺒﻪ ﻓﻠﻬﺬﺍ ﻇﻬﺮ ﻓﻴﻪ ﻓﻤﺎ ﻭﻗﻊ ﺍﻻﻧﺪﺭﺍﺱ ﰲ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﺩﻳﻨﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻣﺎ ﻭﻗﻌﺖ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺣﻴﺚ‬
‫ﻣﻠﺘﻪ ﺑﻞ ﻭﻗﻌﺖ ﺍﻟﻔﺘﺮﺓ ﻓﻴﻬﺎ ﻣﻦ ﺣﻴﺚ ﺣﺪﻭﺙ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻔﺴﺎﺩ ﻣﻦ ﺍﳌﺘﻐﻠﺒﲔ ﻭﻣﺎ ﻭﻗﻊ‬
‫ﺍﻟﻔﺘﺢ ﻟﻪ ﻻﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﺩﻳﻨﻪ ﺍﻱ ﻛﺎﻥ ﺻﻮﺭﺓ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﺬﻱ ﰲ‬
‫ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻠﻬﺬﺍ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺷﺒﻪ ﺍﻟﻨﺎﺱ ﺑﺎﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﲞﻼﻑ ﺍﻟﺸﺮﻉ ﺍﻟﺬﻱ ﰲ ﺍﻭﻻﺩ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻧﺴﻠﻪ ﻣﻦ ﺟﻬﺔ ﺍﺳﺤﺎﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﰲ ﺍﻧﺒﻴﺎﺀ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻻﻧﻪ ﺧﺘﻢ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻧﺴﺦ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﺫﻟﻚ ﻻﻥ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳕﺎ ﺩﻋﺎ ﻋﻨﺪ ﺍﻟﺒﻴﺖ ﻟﺒﻠﺪ ﺍﻟﺒﻴﺖ ﻭﺍﻟﺬﺭﻳﺔ ﺍﻟﺬﻳﻦ ﺍﺳﻜﻨﻬﻢ ﻓﻴﻪ ﻣﺎ‬
‫ﺏ ﺍ ْﺟ َﻌ ﹾﻞ َﻫﺬﹶﺍ‬
‫ﺩﻋﺎ ﳉﻤﻴﻊ ﺫﺭﻳﺘﻪ ﰲ ﲨﻴﻊ ﺍﻟﺒﻠﺪﺍﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭِﺍ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﺍْﺑ َﺮﻫِﻴ ُﻢ َﺭ ِّ‬
‫ﺻﻨَﺎ َﻡ * ﺍﺑﺮﺍﻫﻴﻢ‪ (٣٥ :‬ﻭﺍﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ‬
‫ﺍﹾﻟَﺒ ﹶﻠ َﺪ ﺁ ِﻣﻨًﺎ ﻭَﺍ ْﺟُﻨ ْﺒﻨِﻲ َﻭَﺑِﻨ ﱠﻲ ﹶﺍ ﹾﻥ َﻧ ْﻌﺒُ َﺪ ﹾﺍ ﹶﻻ ْ‬

‫]‪[١‬‬

‫ﰲ‬

‫ﺷﻌﺐ ﺍﻻﳝﺎﻥ ﻋﻦ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﺍﻥ ﺁﺩﻡ ﳌﺎ ﺍﻫﺒﻂ ﺍﱃ ﺍﻻﺭﺽ ﺍﺳﺘﻮﺣﺶ ﻓﺬﻛﺮ ﺍﳊﺪﻳﺚ‬
‫ﺑﻘﻮﻟﻪ ﰲ ﻗﺼﺔ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﻭﻓﻴﻪ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﻵﺩﻡ ﰲ ﺣﻖ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‬
‫ﻭﺍﺟﻌﻠﻪ ﺍﻣﺔ ﻗﺎﻧﺘﺎ ﺑﺎﻣﺮﻱ ﺩﺍﻋﻴﺎ ﺍﱃ ﺳﺒﻴﻠﻲ ﺃﺟﺘﺒﻴﻪ ﻭﺃﻫﺪﻳﻪ ﺍﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻭﺍﺳﺘﺠﻴﺐ‬
‫ﺩﻋﻮﺗﻪ ﰲ ﻭﻟﺪﻩ ﻭﺫﺭﻳﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ﻭﺍﺷﻔﻌﻪ ﻓﻴﻬﻢ ﻭﺍﺟﻌﻠﻬﻢ ﺍﻫﻞ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﻭﻭﻻﺗﻪ‬
‫)‪ (١‬ﺃﲪﺪ ﺍﻟﺒﻴﻬﻘﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٤٥٨‬ﻫـ‪ ١٠٦٦] .‬ﻡ‪ [.‬ﰲ ﻧﻴﺸﺎﺑﻮﺭ‬

‫ ‪- ١٨٧‬‬‫ﻭﲪﺎﺗﻪ ﺍﳊﺪﻳﺚ ﻭﻫﺬﺍ ﺍﻻﻣﺮ ﻣﻮﺍﻓﻖ ﻟﻘﻮﻝ ﳎﺎﻫﺪ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎ ﻭﻻ ﺷﻚ ﺍﻥ ﻭﻻﻳﺔ ﺍﻟﺒﻴﺖ‬
‫ﻛﺎﻧﺖ ﻣﻘﺮﻭﻧﺔ ﺑﺎﺟﺪﺍﺩﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺎﺻﺔ ﺩﻭﻥ ﺳﺎﺋﺮ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺍﱃ ﺍﻥ ﻧﺰﻋﻬﺎ ﻣﻨﻬﻢ ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﰒ ﻋﺎﺩﺕ ﺍﻟﻴﻬﻢ ﻓﻌﺮﻑ ﺍﻥ ﻛﻞ ﻣﺎ ﺫﻛﺮ ﻋﻦ‬
‫ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺧﲑ ﻓﺎﻥ ﺍﻭﱃ ﺍﻟﻨﺎﺱ ﺑﻪ ﺳﻠﺴﻠﺔ ﺍﻻﺟﺪﺍﺩ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﺬﻳﻦ ﺧﺼﻮﺍ‬
‫ﺑﺎﻻﺻﻄﻔﺎﺀ ﻭﺍﻧﺘﻘﻞ ﺍﻟﻴﻬﻢ ﺑﻨﻮﺭ ﺍﻟﻨﺒﻮﺓ ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﻓﻬﻢ ﺍﻭﱃ ﺑﺎﻥ ﻳﻜﻮﻧﻮﺍ ﻫﻢ‬
‫ﺼﻠﹶﻮ ِﺓ َﻭ ِﻣ ْﻦ ﹸﺫ ﱢﺭﱠﻳﺘِﻲ * ﺍﺑﺮﺍﻫﻴﻢ‪(٤٠ :‬‬
‫ﺏ ﺍ ْﺟ َﻌ ﹾﻠﻨِﻲ ُﻣﻘِﻴ َﻢ ﺍﻟ ﱠ‬
‫ﺍﻟﺒﻌﺾ ﺍﳌﺸﺎﺭ ﺍﻟﻴﻪ ﰲ ﻗﻮﻟﻪ ) َﺭ ِّ‬

‫ﻭﻗﺪ ﺳﺒﻖ ﺍﻧﻪ ﺍﺧﺮﺝ ﺍﺑﻦ ﺍﰊ ﺣﺎﰎ ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﺍﻧﻪ ﺳﺌﻞ ﻫﻞ ﻋﺒﺪ ﺍﺣﺪ ﻣﻦ ﻭﻟﺪ‬

‫ﺻﻨَﺎ َﻡ( ﻗﻴﻞ ﻓﻜﻴﻒ‬
‫ﺍﲰﺎﻋﻴﻞ ﺍﻻﺻﻨﺎﻡ ﻗﺎﻝ ﻻ ﺍﱂ ﺗﺴﻤﻊ ﻗﻮﻟﻪ )ﻭَﺍ ْﺟُﻨ ْﺒﻨِﻲ َﻭَﺑِﻨ ﱠﻲ ﹶﺍ ﹾﻥ َﻧ ْﻌﺒُ َﺪ ﹾﺍ ﹶﻻ ْ‬
‫ﱂ ﻳﺪﺧﻞ ﻭﻟﺪ ﺍﺳﺤﺎﻕ ﻭﺳﺎﺋﺮ ﻭﻟﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻻﻧﻪ ﺩﻋﺎ ﻻﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻠﺪ‬
‫ﺍﻥ ﻻ ﻳﻌﺒﺪﻭﻫﺎ ﺍﺫﺍ ﺳﻜﻨﻬﻢ ﺍﻳﺎﻫﺎ ﻓﻘﺎﻝ ﺭﺏ ﺍﺟﻌﻞ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺁﻣﻨﺎ ﻭﱂ ﻳﺪﻉ ﳉﻤﻴﻊ‬
‫ﺍﻟﺒﻠﺪﺍﻥ ﺑﺬﻟﻚ ﻓﻘﺎﻝ ﻭﺍﺟﻨﺒﲏ ﻭﺑﲏ ﺍﻥ ﻧﻌﺒﺪ ﺍﻻﺻﻨﺎﻡ ﻓﻴﻪ ﻭﻗﺪ ﺧﺺ ﺍﻫﻠﻪ ﻭﺫﻟﻚ ﻟﺘﺤﺼﻴﻞ‬
‫ﺍﻻﺳﺘﻌﺪﺍﺩ ﰲ ﺫﺭﻳﺘﻪ ﺍﻟﺬﻳﻦ ﺍﺳﻜﻨﻬﻢ ﻋﻨﺪ ﺍﻟﺒﻴﺖ ﻟﻈﻬﻮﺭ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ‬
‫ﺻﻠﺐ ﺍﻭﻻﺩﻩ ﻭﻟﺐ ﺫﺭﻳﺘﻪ ﰲ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﻬﺑﺎ ﲢﻘﻘﺖ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﱂ ﺗﺰﻝ ﻭﻻ‬
‫ﺗﺰﺍﻝ ﻓﻠﻬﺬﺍ ﺩﻋﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻬﻢ ﻣﻨﻬﻢ ﺫﺍﺗﺎ ﻭﺣﻜﻤﺔ ﺩﻧﻴﺎ ﻭﺁﺧﺮﺓ ﲞﻼﻑ‬
‫ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺼﻔﺎﺗﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﺳﺤﺎﻕ ﺩﻋﺎ ﳍﺎ ﻭﻇﻬﺮﺕ ﰲ ﺍﻧﺒﻴﺎﺀ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻭﺧﺘﻤﺖ‬
‫ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺫﻟﻚ ﻻﺿﻤﺤﻼﻝ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺼﻔﺎﺗﻴﺔ ﻭﻋﺪﻡ ﻇﻬﻮﺭ ﺣﻜﻤﻬﺎ ﻋﻨﺪ‬
‫ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ﻓﻠﻬﺬﺍ ﺃﺑﻄﻨﺖ ﺍﳌﻠﺔ ﺍﻻﺑﺮﺍﻫﻴﻤﻴﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﳋﻠﻴﻠﻴﺔ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﺼﻮﺭﺓ‬
‫ﺍﶈﻤﺪﻳﺔ ﻓﻴﻬﺎ ﺑﺎﻟﺘﺠﻠﻴﺎﺕ ﺍﻻﳍﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﻗﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻣﻠﺘﻪ ﻭﻫﻲ ﺍﻻﻧﻘﻴﺎﺩ‬
‫ﺍﱃ ﺍﷲ ﻭﺍﻟﻈﻬﻮﺭ ﺑﺎﺣﻜﺎﻡ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻻﺧﻼﻕ ﺍﻻﳍﻴﺔ ﺍﻟﺜﺒﻮﺗﻴﺔ * ﻭﺍﻋﻠﻢ ﺍﻥ ﻇﻬﻮﺭ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﻭﺍﳍﻴﺌﺔ ﺍﳉﺴﻤﺎﻧﻴﺔ ﺍﳊﺴﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺑﲔ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻭﺍﻣﻪ ﺁﻣﻨﺔ ﺍﳕﺎ ﻭﻗﻊ‬
‫ﺑﺎﻟﻮﺿﻊ ﺍﻻﳍﻲ ﻭﺗﺮﺗﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺍﻻﺳﺒﺎﺏ ﻣﻦ ﺍﻵﺑﺎﺀ ﺍﻟﻌﻠﻮﻳﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻭﻫﻲ‬
‫ﺍﳊﻘﺎﺋﻖ ﺍﻻﳍﻴﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻭﺍﻻﺭﻭﺍﺡ ﺍﻟﻌﻠﻮﻳﺔ ﻭﻣﻦ ﺍﻻﻣﻬﺎﺕ ﺍﻟﺴﻔﻠﻴﺔ ﻭﺳﺎﺋﺮ ﺍﻻﺳﺒﺎﺏ ﺍﻟﱵ‬
‫ﻗﺪﺭ ﺍﷲ ﻬﺑﺎ ﻇﻬﻮﺭ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻉ ﲨﻴﻊ ﺍﻻﺳﺒﺎﺏ‬

‫ ‪- ١٨٨‬‬‫ﻭﺍﺗﻔﺎﻗﻬﺎ ﻭﺍﻛﻤﻞ ﲨﻴﻊ ﺍﻻﺳﺒﺎﺏ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﲤﻬﺎ ﻭﺍﲨﻌﻬﺎ ﻃﻬﺎﺭﺓ ﺍﺑﻮﻳﻪ‬
‫ﺍﻟﻠﺬﻳﻦ ﻛﺎﻧﺎ ﻛﺎﻟﻮﻋﺎﺋﲔ ﳍﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻟﻴﺘﻴﻤﻲ ﺍﻻﻧﻮﺭ ﺍﻻﺻﻔﻰ ﺍﺫ ﻛﺎﻧﺎ ﻛﺎﳌﻄﻠﻌﲔ ﳍﺬﺍ ﺍﻟﻨﻮﺭ‬
‫ﺍﻻﳍﻲ ﺍﻟﻐﻴِﺒﻲ ﺍﻻﻬﺑﺮ ﺍﻻﺳﲎ ﻭﻧﺰﺍﻫﺘﻬﻤﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻻﳓﺮﺍﻓﻴﺔ ﻭﺍﻟﻜﺪﻭﺭﺍﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ‬
‫ﺍﳌﺎﻧﻌﺔ ﻟﻪ ﻣﻦ ﻇﻬﻮﺭﻩ ﺑﺘﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﻻﻋﺘﺪﺍﻟﻴﺔ ﻓﻜﺎﻧﺎ ﻣﻦ ﺍﰎ ﺍﺳﺒﺎﺏ ﻫﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻭﺍﲨﻌﻬﺎ ﻻﻥ ﺍﻟﺮﻭﺡ ﻻ ﻳﻨﻔﺦ ﰲ ﻛﻞ ﻣﻈﻬﺮ ﺧﻠﻘﻲ ﺍ ﹼﻻ‬
‫ﲝﺴﺐ ﺫﻟﻚ ﺍﳌﻈﻬﺮ ﻭﺍﻟﺘﺴﻮﻳﺔ ﻭﺍﳉﺴﻢ ﺍﻻﻧﺴﺎﱐ ﻻ ﻳﺘﻌﲔ ﰲ ﺭﺣﻢ ﺍﳌﺮﺃﺓ ﰲ ﻣﺎﺩﺓ ﺍﻟﻌﻠﺔ‬
‫ﻭﺍﳌﻀﻐﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﻣﻦ ﺍﻟﻨﻄﻔﺔ ﺍ ﹼﻻ ﲝﺴﺐ ﺍﻻﺏ ﺍﻟﺬﻱ ﻣﻨﻪ ﺍﻧﻔﺼﻠﺖ ﺍﻟﻨﻄﻔﺔ ﻋﻠﻰ‬
‫ﺻﻮﺭﺓ ﺍﺧﻼﻗﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺳﲑﺗﻪ ﻭﲝﺴﺐ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺳﻘﻄﺖ ﺍﻟﻨﻄﻔﺔ ﰲ ﺭﲪﻬﺎ ﻭﺣﺴﺐ‬
‫ﺍﺧﻼﻗﻬﺎ ﻭﺻﻔﺎﻬﺗﺎ ﻭﺳﲑﻬﺗﺎ ﻭﻛﻴﻨﻮﻧﺔ ﻛﻞ ﺷﻲﺀ ﰲ ﺷﻲﺀ ﺍﳕﺎ ﺗﻜﻮﻥ ﲝﺴﺐ ﳏﻞ ﺫﻟﻚ‬
‫ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﻜﺪﻭﺭﺓ ﻓﻼ ﺑﺪ ﻟﺘﻜﻮﻥ ﺍﳉﺴﻢ ﺍﶈﻤﺪﻱ ﺍﻻﻧﻮﺭ ﻣﻦ ﻟﻄﺎﻓﺔ ﺍﶈﻞ‬
‫ﺍﻻﻧﻮﺭ ﺍﻻﻃﻬﺮ ﻭﺻﻔﺎﺗﻪ ﻭﻧﺰﺍﻫﺘﻪ ﻭﺗﺴﻮﻳﺘﻪ ﻭﻫﻮ ﺟﻬﺔ ﺍﺑﻮﻳﻪ ﻻﻥ ﺟﺴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻣﺎ ﺗﻌﲔ ﻓﻴﻬﻤﺎ ﺍ ﹼﻻ ﲝﺴﺒﻬﻤﺎ ﻓﺎﻥ ﺍﳊﻜﻴﻢ ﻻ ﻳﻀﻊ ﺍﻻﺷﻴﺎﺀ ﺍ ﹼﻻ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﻭﻻ‬
‫ﺨﺖُ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺭُﻭﺣِﻲ‬
‫ﻳﻈﻬﺮ ﺍﻻﻣﻮﺭ ﺍ ﹼﻻ ﲝﺴﺐ ﳏﺎﳍﺎ ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﹶﻓِﺎﺫﹶﺍ َﺳ ﱠﻮْﻳَﺘﻪُ ﻭَﻧ ﹶﻔ ْ‬

‫* ﺹ‪ (٧٢ :‬ﻭﺍﻇﻬﺮ ﺻﻔﺎﻬﺗﻤﺎ ﺍﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﺬﻱ ﺩﻋﺎ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺒﻘﺎﺋﻪ‬
‫ﰲ ﺫﺭﻳﺘﻪ ﻭﺑﻈﻬﻮﺭ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺜﻪ ﰲ ﺻﻮﺭﺗﻪ ﻻﻥ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﻻ‬
‫ﺗﻈﻬﺮ ﻭﻻ ﺗﺘﻌﲔ ﺍ ﹼﻻ ﰲ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻜﻠﻲ ﺍﱃ ﺍﷲ ﻭﺍﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻗﺮﻬﺑﺎ ﻣﻦ ﺣﻀﺮﺓ‬
‫ﺍﻻﻟﻮﻫﻴﺔ ﺍﻻﻧﻘﻴﺎﺩ ﺍﳊﺎﺻﻞ ﻟﻠﻌﺒﺪ ﰲ ﻣﺮﺗﺒﺔ ﻗﺮﺏ ﺍﻟﻨﻮﺍﻓﻞ ﻭﻣﺮﺗﺒﺔ ﻗﺮﺏ ﺍﻟﻔﺮﺍﺋﺾ ﺑﺎﻓﻨﺎﺀ‬
‫ﺻﻔﺎﺕ ﺍﻟﻌﺒﺪ ﻭﺫﺍﺗﻪ ﻭﻇﻬﻮﺭ ﺍﻟﻌﻮﻥ ﺍﻻﳍﻲ ﻭﺍﻟﺘﺠﻠﻲ ﺍﻟﺮﺑﺎﱐ ﻣﻦ ﺣﻀﺮﺓ ﺍﻻﻟﻮﻫﻴﺔ ﻓﻴﻪ‬
‫ﻓﻴﻨﻘﺎﺩ ﺍﻟﻌﺒﺪ ﺍﻟﻔﺎﱐ ﺑﺼﻔﺎﺗﻪ ﺍﻭ ﺫﺍﺗﻪ ﺑﺎﻟﺘﺠﻠﻴﺎﺕ ﺍﳌﻔﺎﺿﺔ ﻋﻠﻴﻪ ﻣﻦ ﺣﻀﺮﺓ ﺍﻻﻟﻮﻫﻴﺔ‬
‫ﲔ( ﻭﺍﷲ ﻳﻘﻮﻝ‬
‫ﺴَﺘ ِﻌ ُ‬
‫ﻭﺣﻀﺮﺓ ﺍﳉﻤﻊ ﺍﻟﻮﺟﻮﺩﻱ ﻛﻤﺎ ﺍﺷﺎﺭ ﺍﻟﻴﻪ ﺑﻘﻮﻟﻪ )ِﺍﱠﻳﺎ َﻙ َﻧ ْﻌُﺒ ُﺪ َﻭِﺍﱠﻳﺎ َﻙ َﻧ ْ‬

‫ﺍﳊﻖ ﻭﻫﻮ ﺍﳍﺎﺩﻱ ﺍﱃ ﺍﻟﺴﺒﻴﻞ ﺍﻟﻘﻮﱘ‪.‬‬

‫)ﺍﳌﻄﻠﻊ ﺍﻟﺴﺎﺑﻊ ﰲ ﺑﻴﺎﻥ ﺍﻟﻔﺘﺮﺓ ﻭﺑﻴﺎﻥ ﺍﻫﻠﻬﺎ ﻭﺍﻧﻘﺴﺎﻣﻬﻢ ﺍﱃ ﺍﻗﺴﺎﻡ( ﻗﻴﻞ ﺍﻥ‬

‫ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻫﻢ ﺍﻻﻣﻢ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﺯﻣﻨﺔ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﺍﻻﻭﻝ ﻭﻻ ﺍﺩﺭﻛﻮﺍ‬

‫ ‪- ١٨٩‬‬‫ﺍﻟﺜﺎﱐ ﻛﺎﻻﻋﺮﺍﺏ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻻ ﳊﻘﻮﺍ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﻔﺘﺮﺓ ﻬﺑﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺗﺸﻤﻞ ﻣﺎ ﺑﲔ ﻛﻞ ﺭﺳﻮﻟﲔ ﻭﻟﻜﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺫﺍ ﺗﻜﻠﻤﻮﺍ‬
‫ﰲ ﺍﻟﻔﺘﺮﺓ ﻓﺎﳕﺎ ﻳﻌﻨﻮﻥ ﺍﻟﱵ ﺑﲔ ﻋﻴﺴﻰ ﻭﺍﻟﻨﱯ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ * ﻭﺍﻋﻠﻢ ﺍﻥ ﻛﻴﻨﻮﻧﺔ ﺍﻟﻔﺘﺮﺓ‬
‫ﺑﲔ ﻋﻴﺴﻰ ﻭﺑﲔ ﻧﺒﻴﻨﺎ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺍﳕﺎ ﺗﺘﺼﻮﺭ ﺍﻥ ﻟﻮ ﻛﺎﻧﺖ ﺭﺳﺎﻟﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺍﱃ ﻛﺎﻓﺔ ﺍﳋﻠﻖ ﻛﺮﺳﺎﻟﺔ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻲ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ﻓﺎﻥ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺎ ﺍﺭﺳﻞ ﺍﱃ ﺍﻟﻌﺮﺏ ﻭﺫﺭﻳﺔ ﺍﲰﺎﻋﻴﻞ ﺑﻞ ﺍﺭﺳﻞ ﺍﱃ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻓﻘﻂ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ َﺭﺳُﻮ ﹰﻻ ِﺍﻟﹶﻰ َﺑﻨِﻲ ِﺍ ْﺳﺮَﺁﺋِﻴ ﹶﻞ * ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٤٩ :‬ﻓﺎﺫﺍ ﺍﺭﻳﺪ ﻣﻦ ﺍﻟﻔﺘﺮﺓ‬

‫ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﺍﻧﺪﺭﺍﺱ ﺷﺮﻳﻌﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻟﻜﻮﻬﻧﻢ ﺧﺎﺭﺟﲔ ﻋﻦ ﺩﻋﻮﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻬﺬﺍ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺍﻧﺪﺭﺍﺱ ﺷﺮﻋﻪ ﻭﺍﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﻋﻘﺎﺋﺪ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﺟﺮﺍﺋﻬﻢ ﺍﻻﺣﻜﺎﻡ ﺍﻟﱵ‬
‫ﺷﺮﻋﻬﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻘﻮﻣﻪ ﰲ ﺯﻣﺎﻥ ﺭﺳﺎﻟﺘﻪ ﺍﱃ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﻼ ﺍﻧﺪﺭﺍﺱ ﰲ ﺷﺮﻋﻪ ﺍﻳﻀﺎ ﻓﻼ ﻓﺘﺮﺓ ﺑﲔ ﻋﻴﺴﻰ ﻭﺑﲔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻌﺪﻡ ﺍﻧﺪﺭﺍﺱ ﺷﺮﻳﻌﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ * ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﻟﻔﺘﺮﺓ ﺑﲔ‬
‫ﻋﻴﺴﻰ ﻭﳏﻤﺪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻧﺪﺭﺍﺱ ﺷﺮﻳﻌﺔ ﻋﻴﺴﻰ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﻗﻮﻡ ﺛﺒﺘﻮﺍ ﻋﻠﻰ‬
‫ﺍﻟﻔﺘﺮﺓ ﺍﻻﺻﻠﻴﺔ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﺍﻣﺔ ﻋﻴﺴﻰ ﺍﻭ ﻏﲑﻩ ﻭﺷﺎﻫﺪﻭﺍ ﺑﻨﻮﺭ ﺗﻠﻚ ﺍﻟﻔﻄﺮﺓ ﺑﻄﻼﻥ‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﳌﺘﻔﺮﻗﺔ ﺍﻟﱵ ﺍﺣﺪﺛﻬﺎ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺣﺮﻓﻮﺍ ﺩﻳﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﱂ ﻳﺒﻖ ﻣﻦ‬
‫ﺷﺮﻋﻪ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﻟﻪ ﻭﺷﺮﻋﻪ ﻫﻮ ﻻﻣﺘﻪ ﺣﻜﻢ ﺷﺮﻋﻲ ﻓﻠﻢ ﻳﻠﺘﻔﺘﻮﺍ ﺍﱃ ﺍﺩﻳﺎﻬﻧﻢ‬
‫ﺍﳌﻨﺤﺮﻓﺔ ﻭﻣﺬﺍﻫﺒﻬﻢ ﺍﳌﻌﻮﺟﺔ ﻻﻧﺪﺭﺍﺱ ﺷﺮﻋﻪ ﰲ ﻧﻈﺮﻫﻢ ﻭﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﻧﻈﺮﻫﻢ ﻭﺍﱃ‬
‫ﺩﻳﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺣﺮﻓﺘﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﲑﻩ ﻭﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺮﺏ‬
‫ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ * ﻭﺍﻣﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻻﻭﻝ ﺍﻱ ﻛﻮﻥ ﺍﻟﻔﺘﺮﺓ ﰲ ﺍﻻﻣﻢ ﺍﻟﻜﺎﺋﻨﺔ ﺑﲔ ﺍﺯﻣﻨﺔ‬
‫ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﺍﻻﻭﻝ ﻭﻻ ﺍﺩﺭﻛﻮﺍ ﺍﻟﺜﺎﱐ ﻛﺎﻻﻋﺮﺍﺏ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻻ ﳊﻘﻮﺍ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻟﻔﺘﺮﺓ ﰲ ﺍﻟﻌﺮﺏ ﺑﲔ ﺯﻣﺎﻥ‬
‫ﺑﻌﺜﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻣﺎﻥ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳕﺎ ﻫﻲ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ‬

‫ ‪- ١٩٠‬‬‫ﺧﻠﻮ ﺍﻟﻌﺮﺏ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﱃ ﺍﷲ ﻭﺍﻟﺸﺮﻉ ﺍﻻﳍﻲ ﰲ ﺍﻟﻌﻤﻮﻡ ﻭﻇﻬﻮﺭ ﺍﻟﻔﺴﺎﺩ‬
‫ﰲ ﺍﻟﺪﻳﻦ ﺍﻭ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺍﻻﺭﺳﺎﻝ ﻣﻦ ﺍﷲ ﻻ ﻏﲑ ﻻﻬﻧﻢ ﻗﺒﻞ ﺑﻌﺜﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﳊﺎﻝ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺑﻌﺜﺘﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻵﺧﺮ ﺍﻟﺬﻱ‬
‫ﱂ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﺍﻭ ﰲ ﺯﻣﻦ ﺧﺎﻝ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻣﺎ ﺍﺫﺍ ﺍﺭﻳﺪ ﻣﻦ ﺍﻟﻔﺘﺮﺓ ﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻋﻦ‬
‫ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺧﻠﻮﻩ ﻣﻦ ﺍﻟﺸﺮﻉ ﺍﻻﳍﻲ ﻭﻇﻬﻮﺭ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻔﺘﺮﺓ ﰲ ﺍﻟﺸﺮﻉ ﺍﻻﻭﻝ‬
‫ﻓﺎﻟﻔﺘﺮﺓ ﺗﺸﻤﻞ ﺍﻻﺯﻣﻨﺔ ﺍﻟﱵ ﻏﲑﺕ ﻓﻴﻬﺎ ﺍﻟﻨﺼﺎﺭﻯ ﺩﻳﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻻﺯﻣﻨﺔ ﺍﻟﱵ ﺑﲔ ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﻭﺑﲔ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﰲ ﺍﻟﻌﺮﺏ ﻓﺎﻥ ﻋﻤﺮﺍ ﺍﳋﺰﺍﻋﻲ ﺍﺣﺪﺙ ﰲ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ‬
‫ﻓﺎﻇﻬﺮ ﺍﻟﻔﺘﻨﺔ ﻓﻈﻬﺮﺕ ﺍﻟﻔﺘﺮﺓ ﻓﺎﺫﺍ ﺍﺭﻳﺪﺕ ﺍﻟﻔﺘﺮﺓ ﺑﲔ ﻋﻴﺴﻰ ﻭﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻋﻠﻴﻬﻤﺎ‬
‫ﺍﻟﺴﻼﻡ ﺍﳕﺎ ﺗﺮﺍﺩ ﻣﻦ ﺟﻬﺔ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻭﻗﻊ ﺑﲔ ﺷﺮﻋﻬﻤﺎ ﳋﻠﻮﻩ ﻋﻦ ﺍﻟﺸﺮﻉ ﺍﻻﳍﻲ ﰲ‬
‫ﺍﻟﻌﻤﻮﻡ ﻭﻣﻦ ﺟﻬﺔ ﻋﺪﻡ ﺍﻻﺭﺳﺎﻝ ﰲ ﺍﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ‬
‫ﺑﻌﺪ ﺍﺣﺪﺍﺙ ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﻭﲪﻠﻬﻢ ﻋﻠﻴﻬﺎ ﻟﻈﻬﻮﺭ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻔﺘﺮﺓ ﰲ ﺩﻳﻦ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺒﻘﺎﺀ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻻﺳﻼﻡ ﰲ‬
‫ﺫﺭﻳﺘﻪ ﻭﻗﺒﻮﻝ ﺍﳋﻠﻖ ﺩﻋﻮﺗﻪ ﻭﺍﺑﻘﺎﺋﻪ ﺍﻳﺎﻫﺎ ﻛﻤﺎ ﺍﺧﱪ ﺑﻘﻮﻟﻪ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ‬

‫َﻋ ِﻘِﺒ ِﻪ * ﺍﻟﺰﺧﺮﻑ‪ (٢٨ :‬ﻭﻋﺪﻡ ﺯﻭﺍﻝ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬

‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﺪﻡ ﺍﻧﺪﺭﺍﺳﻪ ﻓﻼ ﻳﻘﺎﻝ ﳍﻢ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻟﺒﻘﺎﺀ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻓﻴﻬﻢ ﺑﻞ ﻳﻘﺎﻝ ﳍﻢ ﺍﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻟﻐﻠﺒﺔ ﺍﳉﻬﻞ ﻋﻠﻰ ﺍﻻﻛﺜﺮﻳﻦ ﻻ ﺍﻟﻜﻞ ﻓﺎﺑﻮﺍ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻻ ﻳﻜﻮﻧﺎﻥ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﺑﻞ ﻣﻦ ﺍﳌﻠﺔ ﺍﳊﻨﻴﻔﻴﺔ‬
‫ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﳋﻠﻴﻠﻴﺔ * ﰒ ﺍﻋﻠﻢ ﺍﻥ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻋﻨﺪ ﺍﻻﻛﺜﺮ ﺑﲔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺳﻴﺪﻧﺎ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻧﺪﺭﺍﺱ ﺍﻟﺸﺮﻉ ﺍﻻﻭﻝ ﻓﺘﻜﻮﻥ ﺍﻟﻔﺘﺮﺓ‬
‫ﺑﻌﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﰲ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻻ ﰲ ﻏﲑﻫﻢ ﻻﺧﺘﺼﺎﺹ ﺷﺮﻳﻌﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﰲ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻓﻼ ﺗﻘﻊ ﺍﻟﻔﺘﺮﺓ ﰲ ﺍﻻﻣﺔ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻣﺜﻞ ﺫﺭﻳﺔ‬
‫ﺍﲰﺎﻋﻴﻞ ﻭﺍﻻﻋﺮﺍﺏ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﻋﻴﺴﻰ ﺑﺰﻭﺍﻝ ﺷﺮﻳﻌﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻻ‬

‫ ‪- ١٩١‬‬‫ﺑﺎﺭﺳﺎﻝ ﻋﻴﺴﻰ ﺍﱃ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﰲ ﻏﲑ ﴰﻮﻝ ﺭﺳﺎﻟﺘﻪ ﳍﻢ ﻻﻧﻪ ﻛﻤﺎ ﱂ ﺗﺒﻠﻐﻬﻢ ﺩﻋﻮﺓ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﺗﺒﻠﻐﻬﻢ ﺩﻋﻮﺓ ﺍﺣﺪ ﻣﻦ ﺍﻧﺒﻴﺎﺀ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﺍﻳﻀﺎ ﻗﺒﻠﻪ ﻓﺘﻌﲔ ﺍﻥ‬
‫ﺍﻟﻔﺘﺮﺓ ﺍﳕﺎ ﺗﻘﻊ ﻣﻦ ﻋﺪﻡ ﺭﺳﺎﻟﺔ ﺍﺣﺪ ﻣﻦ ﺍﻟﺮﺳﻞ ﻭﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺪﺍﻋﻲ ﺍﱃ‬
‫ﺍﳊﻖ ﻭﻇﻬﻮﺭ ﺍﻟﻔﺘﻨﺔ ﰲ ﺍﻟﺪﻳﻦ ﺍﻻﻭﻝ ﻭﻏﻠﺒﺔ ﺍﳉﻬﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺣﻴﻨﺌﺬ ﺗﺸﻤﻞ ﺍﻟﻔﺘﺮﺓ‬
‫ﺍﻻﺯﻣﻨﺔ ﺍﻟﱵ ﺑﲔ ﻋﻴﺴﻰ ﻭﳏﻤﺪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻻﺯﻣﻨﺔ ﺍﻟﱵ ﺑﻌﺪ ﺣﺪﻭﺙ‬
‫ﺍﻟﻔﺘﻨﺔ ﰲ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻈﻬﻮﺭ‬
‫ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻔﺘﺮﺓ ﰲ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻋﻦ ﺍﳌﺒﻠﻎ ﻭﺍﻟﺰﺍﺟﺮ ﻭﻏﻠﺒﺔ‬
‫ﺍﳉﻬﻞ ﻋﻠﻰ ﺍﳋﻠﻖ ﻻ ﻏﲑ * ﻗﺎﻝ ﺍﻟﻌﺎﱂ ﺍﶈﻘﻖ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﻓﺎﻥ ﻗﻠﺖ ﻫﺬﺍ‬
‫ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﻗﺮﺭﺗﻪ ﻫﻞ ﻫﻮ ﻋﺎﻡ ﰲ ﺍﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻛﻠﻬﻢ ﻗﻠﺖ ﻻ ﺑﻞ ﻫﻮ ﺧﺎﺹ ﲟﻦ ﱂ‬
‫ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﺍﻱ ﺩﻋﻮﺓ ﻧﱯ ﺍﺻﻼ ﺍﻣﺎ ﻣﻦ ﺑﻠﻐﺘﻪ ﻣﻨﻬﻢ ﺩﻋﻮﺓ ﺍﺣﺪ ﻣﻦ ﺍﻻﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﰒ‬
‫ﺍﺻﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻓﻬﻮ ﰲ ﺍﻟﻨﺎﺭ ﻗﻄﻌﺎ ﻭﻫﺬﺍ ﻻ ﻧﺰﺍﻉ ﻓﻴﻪ ﻭﺍﻣﺎ ﺍﻻﺑﻮﺍﻥ ﺍﻟﺸﺮﻳﻔﺎﻥ ﻓﺎﻟﻈﺎﻫﺮ‬
‫ﻣﻦ ﺣﺎﳍﻤﺎ ﻣﺎ ﺫﻫﺒﺖ ﺍﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ ﻋﺪﻡ ﺑﻠﻮﻏﻬﻤﺎ ﺩﻋﻮﺓ ﺍﺣﺪ ﻭﺫﻟﻚ ﺠﻤﻟﻤﻮﻉ‬
‫ﺍﻣﻮﺭ ﺗﺄﺧﺮ ﺯﻣﺎﻬﻧﻤﺎ ﻭﺑﻌﺪ ﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻻﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻓﺂﺧﺮ ﺍﻻﻧﺒﻴﺎﺀ ﻗﺒﻞ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﺎﻧﺖ ﺍﻟﻔﺘﺮﺓ ﺑﲔ ﺑﻌﺜﺘﻪ ﻭﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳓﻮ ﺳﺘﻤﺎﺋﺔ ﺳﻨﺔ ﰒ ﺍﻬﻧﻤﺎ ﻛﺎﻧﺎ ﰲ ﺯﻣﻦ ﺟﺎﻫﻠﻴﺔ ﻭﻗﺪ ﻃﺒﻖ ﺍﳉﻬﻞ‬
‫ﺍﻻﺭﺽ ﺷﺮﻗﺎ ﻭﻏﺮﺑﺎ ﻭﻓﻘﺪﺕ ﻣﻦ ﺁﻝ ﻳﻌﻘﻮﺏ ﺍﻟﺸﺮﺍﺋﻊ ﻭﱂ ﺗﺒﻠﻎ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍ ﹼﻻ‬
‫ﻧﻔﺮﺍ ﻳﺴﲑﺍ ﻣﻦ ﺍﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﺘﻔﺮﻗﲔ ﰲ ﺍﻗﻄﺎﺭ ﺍﻻﺭﺽ ﰲ ﺍﻟﺸﺎﻡ ﻭﻏﲑﻫﺎ ﻭﱂ ﻳﻌﻬﺪ ﳍﻤﺎ‬
‫ﺗﻘﻠﺐ ﰲ ﺍﻻﺳﻔﺎﺭ ﺳﻮﻯ ﺍﳌﺪﻳﻨﺔ ﻭﻻ ﻋﻤﺮﺍ ﻋﻤﺮﺍ ﻃﻮﻳﻼ ﲝﻴﺚ ﻳﻘﻊ ﳍﻤﺎ ﰲ ﺍﻟﺘﻨﻘﻴﺐ‬
‫ﻭﺍﻟﺘﻔﺘﻴﺶ ﻓﺎﻥ ﻭﺍﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻌﺶ ﻣﻦ ﺍﻟﻌﻤﺮ ﺍ ﹼﻻ ﻗﻠﻴﻼ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‬
‫* ﻓﻘﻮﻟﻪ ﺑﻞ ﺧﺎﺹ ﲟﻦ ﱂ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﺍﻱ ﺩﻋﻮﺓ ﻧﱯ ﺍﺻﻼ ﻭﺍﻣﺎ ﻣﻦ ﺑﻠﻐﺘﻪ ﺩﻋﻮﺓ ﺍﺣﺪ‬
‫ﻣﻦ ﺍﻻﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﰒ ﺍﺻﺮ ﻋﻠﻰ ﻛﻔﺮﻩ ﻓﻬﻮ ﰲ ﺍﻟﻨﺎﺭ ﻗﻄﻌﺎ ﻭﻫﺬﺍ ﻻ ﻧﺰﺍﻉ ﻓﻴﻪ ﺻﺤﻴﺢ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺍﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﺬﻳﻦ ﺍﺭﺳﻞ ﺍﻟﻴﻬﻢ ﺭﺳﻮﻻ ﻭﺑﻠﻐﺘﻬﻢ ﺩﻋﻮﺗﻪ ﻻ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺍﻫﻞ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﺬﻳﻦ ﺍﺭﺳﻞ ﰲ ﺯﻣﺎﻬﻧﻢ ﺭﺳﻮﻝ ﺍﱃ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻛﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﱂ‬

‫ ‪- ١٩٢‬‬‫ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﻭﻟﻜﻦ ﺑﻠﻐﺘﻬﻢ ﺩﻋﻮﺗﻪ ﻓﺎﻧﻪ ﱂ ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻻﳝﺎﻥ ﺑﻪ ﻻﻧﻪ ﻣﺎ ﺍﺭﺳﻞ ﺍﻟﻴﻬﻢ‬
‫ﺚ َﺭﺳُﻮ ﹰﻻ * ﺍﻹﺳﺮﺍﺀ‪ (١٥ :‬ﺍﻱ ﻭﻣﺎ‬
‫ﲔ َﺣﺘﱠﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﻓﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ) َﻭﻣَﺎ ﹸﻛﻨﱠﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﻛﻨﺎ ﻣﻌﺬﺑﲔ ﻓﺮﻳﻘﺎ ﺣﱴ ﻧﺒﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮﻻ ﻓﺎﻧﻪ ﻣﺎ ﺑﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮﻝ ﺑﺎﳊﺠﺔ ﻭﺍﻟﺒﻴﻨﺔ‬
‫ﻭﻣﺎ ﺑﻠﻐﺘﻬﻢ ﺩﻋﻮﺗﻪ ﻓﻠﻮ ﺑﻠﻐﺘﻬﻢ ﺩﻋﻮﺓ ﺭﺳﻮﻝ ﱂ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﱂ ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻻﳝﺎﻥ ﺑﻪ‬
‫ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻌﺬﺑﲔ ﺑﻌﺪﻡ ﺍﳝﺎﻬﻧﻢ ﺑﻪ ﻻﻧﻪ ﻣﺎ ﻫﻮ ﺭﺳﻮﳍﻢ ﻭﻣﺎ ﺩﻋﺎﻫﻢ ﺍﱃ ﺍﻻﳝﺎﻥ ﻭﺍﻥ‬
‫ﲔ‬
‫ﺑﻠﻐﺘﻬﻢ ﺩﻋﻮﺗﻪ ﻗﻮﻣﺎ ﺍﺭﺳﻞ ﺍﻟﻴﻬﻢ ﻓﻬﻢ ﻻ ﳜﺮﺟﻮﻥ ﻋﻦ ﺣﻜﻢ ﻗﻮﻟﻪ ) َﻭﻣَﺎ ﹸﻛﻨﱠﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﺚ َﺭﺳُﻮ ﹰﻻ( * ﻭﻗﻮﻟﻪ ﻭﺍﻣﺎ ﺍﻻﺑﻮﺍﻥ ﺍﻟﺸﺮﻳﻔﺎﻥ ﻓﺎﻟﻈﺎﻫﺮ ﻣﻦ ﺣﺎﳍﻤﺎ ﻣﺎ ﺫﻫﺒﺖ ﺍﻟﻴﻪ‬
‫َﺣﺘﱠﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ ﻋﺪﻡ ﺑﻠﻮﻏﻬﻤﺎ ﺩﻋﻮﺓ ﺍﺣﺪ ﻭﺫﻟﻚ ﺠﻤﻟﻤﻮﻉ ﺍﻣﻮﺭ ﺗﺄﺧﺮ ﺯﻣﺎﻬﻧﻤﺎ ﻭﺑﻌﺪ ﻣﺎ‬
‫ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻻﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻏﲑ ﻣﻮﺟﻪ ﻻﻥ ﻋﺪﻡ ﺑﻠﻮﻏﻬﻤﺎ ﺩﻋﻮﺓ ﺍﺣﺪ ﻭﻣﻦ ﺍﻻﻧﺒﻴﺎﺀ‬
‫ﺍﻟﺴﺎﺑﻘﲔ ﻟﺘﺄﺧﺮﳘﺎ ﻭﺑﻌﺪﳘﺎ ﻋﻨﻬﻢ ﻻ ﻳﻮﺟﺐ ﺍﻟﻨﻘﺺ ﳍﻤﺎ ﰲ ﺍﺳﻼﻣﻬﻤﺎ ﻭﺍﳝﺎﻬﻧﻤﺎ‬
‫ﻭﻛﻮﻬﻧﻤﺎ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺍﲰﺎﻋﻴﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍ ﹼﻻ‬
‫ﻣﻨﻬﻢ ﻭﻻ ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻻﳝﺎﻥ ﺑﺮﺳﻮﻝ ﺁﺧﺮ ﺧﺎﺭﺝ ﻋﻦ ﺫﺭﻳﺔ ﺍﲰﺎﻋﻴﻞ ﺍﻟﺬﻱ ﺍﺭﺳﻞ ﺍﱃ‬
‫ﻗﻮﻡ ﺁﺧﺮﻳﻦ * ﻭﻗﻮﻟﻪ ﻓﺎﻥ ﺁﺧﺮ ﺍﻻﻧﺒﻴﺎﺀ ﻗﺒﻞ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻴﺴﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﺎﻧﺖ ﺍﻟﻔﺘﺮﺓ ﺑﻴﻨﻪ ﻭﺑﲔ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳓﻮ ﺳﺘﻤﺎﺋﺔ‬
‫ﺳﻨﺔ ﻭﺍﻬﻧﻤﺎ ﻛﺎﻧﺎ ﰲ ﺯﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻗﺪ ﻃﺒﻖ ﺍﳉﻬﻞ ﺍﻻﺭﺽ ﺷﺮﻗﺎ ﻭﻏﺮﺑﺎ ﻭﻓﻘﺪﺕ ﻣﻦ ﺁﻝ‬
‫ﻳﻌﻘﻮﺏ ﺍﻟﺸﺮﺍﺋﻊ ﻭﱂ ﺗﺒﻠﻎ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍ ﹼﻻ ﻧﻔﺮﺍ ﻳﺴﲑﺍ ﻣﻦ ﺍﺣﺒﺎﺭ ﺍﻫﻞ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﱃ ﺁﺧﺮ ﻛﻼﻣﻪ ﻏﲑ ﻣﻮﺟﻪ ﺍﻳﻀﺎ ﻻﻥ ﻭﻗﻮﻉ ﺍﻟﻔﺘﺮﺓ ﺑﲔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﺑﻌﺜﺔ‬
‫ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﻌﺪﳘﺎ ﻋﻦ ﺩﻋﻮﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻ ﻳﻮﺟﺐ ﻧﻘﺼﻬﻤﺎ‬
‫ﰲ ﺭﺗﺒﺔ ﺍﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﱵ ﻗﺪﺭ ﺍﷲ ﻓﻴﻬﺎ ﺍﻥ ﻳﻜﻮﻧﺎ ﺍﺑﻮﻱ ﺍﻟﻨﱯ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺭﲪﺔ‬
‫ﻟﻠﻌﺎﳌﲔ ﺑﻞ ﻟﻮ ﺑﻠﻐﺎ ﺯﻣﺎﻥ ﻋﻴﺴﻰ ﻭﺩﻋﻮﺗﻪ ﻻ ﳚﺐ ﻋﻠﻴﻬﻤﺎ ﺍﻻﳝﺎﻥ ﺑﻪ ﻟﻌﺪﻡ ﻛﻮﻧﻪ ﻣﺮﺳﻼ‬
‫ﱯ ﻳﻜﻮﻥ ﻋﻴﺴﻰ ﻣﻦ ﺍﻣﺘﻪ ﻭﺧﺎﲤﺎ ﻟﻮﻻﻳﺘﻪ ﻭﻓﻘﺪ ﺍﻟﺸﺮﺍﺋﻊ ﻣﻦ‬
‫ﺍﻟﻴﻬﻤﺎ ﻟﻜﻮﻬﻧﻤﺎ ﻭﻋﺎﺀﻳﻦ ﻟﻨ ّ‬
‫ﺁﻝ ﻳﻌﻘﻮﺏ ﻻ ﻳﻮﺟﺐ ﻓﻘﺪ ﺷﺮﻉ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺟﻬﺔ ﺍﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻻﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻋﺎ ﺑﺒﻘﺎﺋﻪ ﺑﻞ ﻳﻮﺟﺐ ﻇﻬﻮﺭ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺍﺣﻴﺎﺋﻪ ﺑﺒﻌﺜﺔ ﺧﺎﰎ‬

‫ ‪- ١٩٣‬‬‫ﺍﻟﻨﺒﻴﲔ ﻣﻦ ﺫﺭﻳﺘﻪ ﻻﳔﺘﺎﻡ ﺍﻟﺸﺮﺍﺋﻊ ﻣﻦ ﺁﻝ ﻳﻌﻘﻮﺏ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﳍﺬﺍ ﺧﺘﻢ ﺍﷲ‬
‫ﺍﻟﺸﺮﺍﺋﻊ ﰲ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﺑﺮﺳﻮﻝ ﺭﻭﺣﺎﱐ ﻣﺎ ﺟﺎﺀ ﻣﻨﻪ ﻭﻟﺪ ﻳﺸﲑ ﺍﱃ ﺧﺘﺎﻡ ﺗﻠﻚ ﺍﻟﺸﺮﺍﺋﻊ‬
‫ﻻﻧﻪ ﱂ ﻳﺒﻖ ﺑﺎﻟﻘﻮﺓ ﻏﲑ ﳎﺊ ﺩﻭﺭﺓ ﺍﻟﺪﻭﻟﺔ ﺍﶈﻤﺪﻳﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳊﻨﻴﻔﻴﺔ ﻭﺍﳌﻠﺔ ﺍﻻﺑﺮﺍﻫﻴﻤﻴﺔ‬
‫ﻓﺎﻥ ﺍﻋﺘﱪﺕ ﺍﻟﻔﺘﺮﺓ ﺯﻣﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺳﻞ ﺍﻟﻴﻬﻢ ﺭﺳﻮﻝ ﻓﺎﻫﻠﻬﺎ ﻛﻠﻬﻢ ﺩﺍﺧﻠﻮﻥ‬

‫ﺚ َﺭﺳُﻮ ﹰﻻ( ﻓﻼ ﺗﻌﺬﻳﺐ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ * ﻗﺎﻝ‬
‫ﲔ َﺣﺘﱠﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﰲ ﺣﻜﻢ ﻗﻮﻟﻪ ) َﻭﻣَﺎ ﹸﻛﻨﱠﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬
‫ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻛﺘﺎﺏ ﺍﳌﺴﺎﻟﻚ ﻟﻪ ﻭﻗﺪ ﺍﻃﺒﻘﺖ ﺍﺋﻤﺘﻨﺎ ﺍﻻﺷﺎﻋﺮﺓ ﻣﻦ ﺍﻫﻞ‬
‫ﺍﻟﻜﻼﻡ ﻭﺍﻻﺻﻮﻝ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﻥ ﻣﻦ ﻣﺎﺕ ﻭﱂ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﳝﻮﺕ ﻧﺎﺟﻴﺎ‬
‫ﺚ َﺭﺳُﻮ ﹰﻻ( ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻃﺒﻘﺖ ﺍﺋﻤﺔ ﺍﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﲔ َﺣﺘﱠﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﻗﺎﻝ ﻭﰲ ﻗﻮﻟﻪ ) َﻭﻣَﺎ ﹸﻛﻨﱠﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ ﻬﺑﺎ ﰲ ﺍﻧﻪ ﻻ ﺗﻌﺬﻳﺐ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻭﺭﺩﻭﺍ ﻬﺑﺎ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ ﻭﻣﻦ ﻭﺍﻓﻘﻬﻢ ﰲ‬
‫ﲢﻜﻴﻢ ﺍﻟﻌﻘﻞ * ﺍﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺍﰊ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ ﻋﻦ ﻗﺘﺎﺩﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬

‫ﺚ َﺭﺳُﻮ ﹰﻻ( ﻗﺎﻝ ﺍﻥ ﺍﷲ ﻟﻴﺲ ﲟﻌﺬﺏ ﺍﺣﺪﺍ ﺣﱴ ﻳﺴﺒﻖ ﺍﻟﻴﻪ‬
‫ﲔ َﺣﺘﱠﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫) َﻭﻣَﺎ ﹸﻛﻨﱠﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺧﱪ ﻭﺗﺄﺗﻴﻪ ﻣﻦ ﺍﷲ ﺑﻴﻨﺔ ﺍﻧﺘﻬﻰ ﻭﺍﻥ ﺍﻋﺘﱪﺕ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻰ ﺩﻋﻮﺓ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺬﺭﻳﺘﻪ ﺑﺎﻻﺳﻼﻡ ﻭﺑﻘﺎﺀ ﻣﻠﺘﻪ ﰲ ﻋﻘﺒﻪ ﺍﱃ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺫﺭﻳﺘﻪ ﻭﻋﺪﻡ ﺯﻭﺍﻝ ﻣﻠﺘﻪ ﻭﺍﻻﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻧﺴﺒﻪ ﺍﱃ‬
‫ﺁﺩﻡ ﻓﺎﺑﻮﺍﻩ ﺍﻭﱃ ﺑﺬﻟﻚ ﻭﺍﺣﻖ ﻣﻦ ﺍﻟﻜﻞ ﻟﻈﻬﻮﺭﻩ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻻﺻﻠﻴﺔ ﻭﺍﻟﱰﺍﻫﺔ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﺍﻗﺘﻀﺖ ﻛﻮﻧﻪ ﻣﻈﻬﺮﺍ ﻟﻠﺼﻮﺭﺓ ﺍﻻﳍﻴﺔ ﻭﺍﳉﻤﻌﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻗﺘﻀﺖ‬
‫ﻧﺰﻭﻝ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳉﺎﻣﻌﺔ ﳉﻤﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻻﳍﻴﺔ ﻭﺍﳊﺎﻭﻳﺔ ﳉﻤﻴﻊ ﺍﻟﻜﻤﺎﻻﺕ‬
‫ﻭﺍﻻﺧﻼﻕ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﻻﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻗﻠﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ * ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﺍﻟﻔﺎﺿﻞ‬
‫ﺍﳉﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳌﺴﺎﻟﻚ ﻋﻦ ﺍﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺷﺎﺭﺡ ﻣﺴﻠﻢ ﺍﻧﻪ ﻗﺎﻝ ﺍﻥ‬
‫ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﺛﻼﺛﺔ ﺍﻗﺴﺎﻡ ﺍﻻﻭﻝ ﻣﻦ ﺍﺩﺭﻙ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺒﺼﲑﺗﻪ ﰒ ﻣﻦ ﻫﺆﻻﺀ ﻣﻦ ﱂ ﻳﺪﺧﻞ‬
‫ﰲ ﺷﺮﻳﻌﺔ ﻛﻘﺲ ﺑﻦ ﺳﺎﻋﺪﺓ ﻭﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ﻭﻣﻨﻬﻢ ﻣﻦ ﺩﺧﻞ ﰲ ﺷﺮﻳﻌﺔ ﺣﻖ‬
‫ﻗﺎﺋﻤﺔ ﺍﻟﺮﺳﻢ ﻛﺘﺒﻊ ﻭﻗﻮﻣﻪ * ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺑﺪﻝ ﻭﻏﲑ ﻭﺍﺷﺮﻙ ﻭﱂ ﻳﺆﻣﻦ ﻭﺷﺮﻉ‬
‫ﻟﻨﻔﺴﻪ ﻭﺣﻠﻞ ﻭﺣﺮﻡ ﻭﻫﻮ ﺍﻻﻛﺜﺮ ﻛﻌﻤﺮﻭ ﺑﻦ ﳊﻲ ﺍﻭﻝ ﻣﻦ ﺳﻦ ﻟﻠﻌﺮﺏ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ‬

‫ ‪- ١٩٤‬‬‫ﻭﺷﺮﻉ ﺍﻻﺣﻜﺎﻡ ﻓﺒﺤﺮ ﺍﻟﺒﺤﲑﺓ ﻭﺳﻴﺐ ﺍﻟﺴﻮﺍﺋﺐ ﻭﻭﺻﻞ ﺍﻟﻮﺻﻴﻠﺔ ﻭﲪﻲ ﺍﳊﺎﻣﻲ‬
‫ﻭﺯﺍﺩﺕ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻣﺎ ﺷﺮﻋﻪ ﺍﻥ ﻋﺒﺪﻭﺍ ﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺧﺮﻗﻮﺍ ﺍﻟﺒﻨﲔ‬
‫ﻭﺍﻟﺒﻨﺎﺕ ﻭﺍﲣﺬﻭﺍ ﺑﻴﻮﺗﺎ ﺟﻌﻠﻮﺍ ﳍﺎ ﺳﺪﻧﺔ ﻭﺣﺠﺎﺑﺎ ﻳﻀﺎﻫﻮﻥ ﻬﺑﺎ ﺍﻟﻜﻌﺒﺔ ﻛﺎﻟﻼﺕ ﻭﺍﻟﻌﺰﻯ‬
‫ﻭﻣﻨﺎﺓ * ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﱂ ﻳﺸﺮﻙ ﻭﱂ ﻳﻮﺣﺪ ﻭﻻ ﺩﺧﻞ ﰲ ﺷﺮﻳﻌﺔ ﻧﱯ ﻭﻻ ﺍﺑﺘﻜﺮ‬
‫ﻟﻨﻔﺴﻪ ﺷﺮﻳﻌﺔ ﻭﻻ ﺍﺧﺘﺮﻉ ﺩﻳﻨﺎ ﺑﻞ ﺑﻘﻲ ﻋﻤﺮﻩ ﻋﻠﻰ ﺣﺎﻝ ﻏﻔﻠﺔ ﻋﻦ ﻫﺬﺍ ﻛﻠﻪ ﻭﰲ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ * ﻓﺎﻧﻘﺴﻢ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﺍﱃ ﺛﻼﺛﺔ ﺍﻗﺴﺎﻡ ﻓﻴﺤﻤﻞ ﻣﻦ ﺻﺢ‬
‫ﺗﻌﺬﻳﺒﻪ ﻋﻠﻰ ﺍﻫﻞ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻟﻜﻔﺮﻫﻢ ﲟﺎ ﻻ ﻳﻌﺬﺭﻭﻥ * ﻭﺍﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻓﻬﻢ ﺍﻫﻞ‬
‫ﺍﻟﻔﺘﺮﺓ ﺣﻘﻴﻘﺔ ﻭﻫﻢ ﻏﲑ ﻣﻌﺬﺑﲔ ﻟﻠﻘﻄﻊ ﻛﻤﺎ ﺗﻘﺪﻡ * ﻭﺍﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻻﻭﻝ ﻓﻘﺪ ﻗﺎﻝ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻗﻴﺲ ﻭﺯﻳﺪ ﺍﻧﻪ ﻳﺒﻌﺚ ﺍﻣﺔ ﻭﺣﺪﻩ * ﻭﺍﻣﺎ ﺗﺒﻊ ﻭﳓﻮﻩ‬
‫ﻓﺤﻜﻤﻬﻢ ﺣﻜﻢ ﺍﻫﻞ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺩﺧﻠﻮﺍ ﻓﻴﻪ ﻣﺎ ﱂ ﻳﻠﺤﻖ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍﻻﺳﻼﻡ ﺍﻟﻨﺎﺳﺦ‬
‫ﻟﻜﻞ ﺩﻳﻦ ﺍﻧﺘﻬﻰ * ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻟﻔﺘﻮﺣﺎﺕ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ ﻭﺍﻣﺎ‬
‫ﻣﺮﺗﺒﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺑﲔ ﻋﻴﺴﻰ ﻭﳏﻤﺪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻫﻢ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻓﻬﻢ‬
‫ﻋﻠﻰ ﻣﺮﺍﺗﺐ ﳐﺘﻠﻔﺔ ﲝﺴﺐ ﻣﺎ ﻳﺘﺠﻠﻰ ﳍﻢ ﻣﻦ ﺍﻻﲰﺎﺀ ﻋﻦ ﻋﻠﻢ ﻣﻨﻬﻢ ﺑﺬﻟﻚ ﻭﻋﻦ ﻏﲑﻫﻢ‬
‫ﻋﻠﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﻭﺣﺪ ﺍﷲ ﲟﺎ ﲡﻠﻰ ﻟﻘﻠﺒﻪ ﻋﻦ ﻓﻜﺮﺓ ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺪﻟﻴﻞ ﻓﻬﻮ ﻋﻠﻰ ﻧﻮﺭ‬
‫ﻣﻦ ﺭﺑﻪ ﳑﺘﺰﺝ ﻳﻜﻮﻥ ﻣﻦ ﺍﺟﻞ ﻓﻜﺮﻩ ﻓﻬﺬﺍ ﻳﺒﻌﺚ ﺍﻣﺔ ﻭﺣﺪﻩ ﻛﻘﺲ ﺑﻦ ﺳﺎﻋﺪﺓ ﻭﺍﻣﺜﺎﻟﻪ‬
‫ﻓﺎﻧﻪ ﺫﻛﺮ ﰲ ﺧﻄﺒﺘﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻓﺎﻧﻪ ﺫﻛﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺍﻋﺘﺒﺎﺭﻩ ﻬﺑﺎ ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﻔﻜﺮ * ﻭﻣﻨﻬﻢ ﻣﻦ ﻭﺣﺪ ﺍﷲ ﺑﻨﻮﺭ ﻭﺟﺪﻩ ﰲ ﻗﻠﺒﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺩﻓﻌﻪ ﻣﻦ ﻏﲑ ﻓﻜﺮ ﻭﻻ‬
‫ﺭﻭﻳﺔ ﻭﻻ ﻧﻈﺮ ﻭﻻ ﺍﺳﺘﺪﻻﻝ ﻓﻬﻢ ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺭﻬﺑﻢ ﺧﺎﻟﺺ ﻏﲑ ﳑﺘﺰﺝ ﺑﻜﻮﻥ ﻓﻬﺆﻻﺀ‬
‫ﳛﺸﺮﻭﻥ ﺍﺧﻔﻴﺎﺀ ﺍﺑﺮﻳﺎﺀ * ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﻟﻘﻰ ﰲ ﻧﻔﺴﻪ ﻭﺍﻃﻠﻊ ﻣﻦ ﻛﺸﻔﻪ ﻟﺸﺪﺓ ﻧﻮﺭﻩ‬
‫ﻭﺻﻔﺎﺀ ﺳﺮﻩ ﳋﻠﻮﺹ ﺗﻌﻴﻨﻪ ﻋﻠﻰ ﻣﱰﻟﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﻴﺎﺩﺗﻪ ﻭﻋﻤﻮﻡ‬
‫ﺭﺳﺎﻟﺘﻪ ﺑﺎﻃﻨﺎ ﻣﻦ ﺯﻣﺎﻥ ﺁﺩﻡ ﺍﱃ ﻭﻗﺖ ﻫﺬﺍ ﺍﳌﻜﺎﺷﻒ ﻓﺂﻣﻦ ﺑﻪ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻋﻠﻰ‬
‫ﺷﻬﺎﺩﺓ ﻣﻨﻪ ﻭﺑﻴﻨﺔ ﻣﻦ ﺭﺑﻪ ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﹶﺍ ﹶﻓ َﻤ ْﻦ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ َﺑﱢﻴَﻨ ٍﺔ ِﻣ ْﻦ َﺭﱢﺑ ِﻪ * ﳏﻤﺪ‪(١٤ :‬‬
‫ﻭﻳﺘﻠﻮﻩ ﺷﺎﻫﺪ ﻣﻨﻪ ﻳﺸﻬﺪ ﻟﻪ ﰲ ﻗﻠﺒﻪ ﺑﺼﺪﻕ ﻣﺎ ﻛﻮﺷﻒ ﺑﻪ ﻓﻬﺬﺍ ﳛﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰲ‬

‫ ‪- ١٩٥‬‬‫ﺿﻨﺎﺋﻦ ﺧﻠﻘﻪ ﻭﰲ ﺑﺎﻃﻨﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﺒﻊ ﻣﻠﺔ ﺣﻖ ﳑﻦ ﺗﻘﺪﻣﻪ‬
‫ﻛﻤﻦ ﻬﺗﻮﺩ ﻭﺗﻨﺼﺮ ﻭﺍﺗﺒﻊ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻭ ﻏﲑﻩ ﻣﻦ ﺍﻻﻧﺒﻴﺎﺀ ﳌﺎ ﺍﻋﻠﻢ ﺍﻬﻧﻢ ﺭﺳﻞ ﻣﻦ ﻋﻨﺪ‬
‫ﺍﷲ ﻳﺪﻋﻮﻥ ﺍﱃ ﺍﳊﻖ ﻟﻄﺎﺋﻔﺔ ﳐﺼﻮﺻﺔ ﻓﺘﺒﻌﻬﻢ ﻭﺁﻣﻦ ﻬﺑﻢ ﻭﺳﻠﻚ ﺳﻨﺘﻬﻢ ﻓﺤﺮﻡ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ ﻣﺎ ﺣﺮﻣﻪ ﺫﻟﻚ ﺍﻟﺮﺳﻮﻝ ﻭﺗﻌﺒﺪ ﻧﻔﺴﻪ ﻣﻊ ﺍﷲ ﺑﺸﺮﻳﻌﺘﻪ ﻭﺍﻥ ﻛﺎﻥ ﺫﻟﻚ ﻟﻴﺲ ﻭﺍﺟﺒﺎ‬
‫ﻋﻠﻴﻪ ﺍﺫ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﺮﺳﻮﻝ ﻣﺒﻌﻮﺛﺎ ﺍﻟﻴﻪ ﻓﻬﺬﺍ ﳛﺸﺮ ﻣﻊ ﻣﻦ ﺗﺒﻌﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ * ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﻃﺎﻟﻊ ﰲ ﻛﺘﺐ ﺍﻻﻧﺒﻴﺎﺀ ﺷﺮﻑ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺩﻳﻨﻪ ﻭﺛﻮﺍﺏ ﻣﻦ ﺍﺗﺒﻌﻪ‬
‫ﻓﺂﻣﻦ ﺑﻪ ﻭﺻﺪﻕ ﻋﻠﻰ ﻋﻠﻢ ﻭﺍﻥ ﱂ ﻳﺪﺧﻞ ﰲ ﺷﺮﻉ ﻧﱯ ﳑﻦ ﺗﻘﺪﻡ ﻭﺍﺗﻰ ﲟﻜﺎﺭﻡ ﺍﻻﺧﻼﻕ‬
‫ﻓﻬﺬﺍ ﺍﻳﻀﺎ ﳛﺸﺮ ﰲ ﺍﳌﺆﻣﻨﲔ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ * ﻭﻣﻨﻬﻢ ﻣﻦ ﺁﻣﻦ ﺑﻨﺒﻴﻪ‬
‫ﻭﺍﺩﺭﻙ ﻧﻮﺭ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺂﻣﻦ ﺑﻪ ﻓﻠﻪ ﺍﺟﺮﺍﻥ ﻭﻫﺆﻻﺀ ﻛﻠﻬﻢ ﺳﻌﺪﺍﺀ ﻋﻨﺪ‬
‫ﺍﷲ * ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﻄﻞ ﻓﻠﻢ ﻳﻘﺮ ﺑﻮﺟﻮﺩ ﻋﻦ ﻧﻈﺮ ﻓﺎﺻﺮ ﺫﻟﻚ ﺍﻟﻘﺼﻮﺭ ﻫﻮ ﺑﺎﻟﻨﻈﺮ ﺍﻟﻴﻪ‬
‫ﻏﺎﻳﺔ ﻗﻮﺗﻪ ﻟﻀﻌﻒ ﻭﻣﺰﺍﺟﻪ ﻋﻦ ﻗﻮﺓ ﻏﲑﻩ * ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﻄﻞ ﻻ ﻋﻦ ﻧﻈﺮ ﺑﻞ ﻋﻦ ﺗﻘﻠﻴﺪ‬
‫ﻓﺬﻟﻚ ﺷﻘﻲ ﻣﻄﻠﻖ * ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺷﺮﻙ ﻋﻦ ﻧﻈﺮ ﺍﺧﻄﺄ ﻓﻴﻪ ﻃﺮﻳﻖ ﺍﳊﻖ ﻣﻊ ﺑﺬﻝ ﺍﺠﻤﻟﻬﻮﺩ‬
‫ﺍﻟﺬﻱ ﺗﻌﻄﻴﻪ ﻗﻮﺗﻪ * ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﺷﺮﻙ ﻻ ﻋﻦ ﺍﺳﺘﻘﺼﺎﺀ ﻧﻈﺮ ﻓﺬﻟﻚ ﺷﻘﻲ * ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﺍﺷﺮﻙ ﻋﻦ ﺗﻘﻠﻴﺪ ﻓﺬﻟﻚ ﺷﻘﻲ ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﻄﻞ ﺑﻌﺪ ﻣﺎ ﺍﺛﺒﺖ ﻋﻦ ﻧﻈﺮ ﺑﻠﻎ ﻓﻴﻪ ﺍﻗﺼﻰ‬
‫ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﻫﻮ ﻋﻠﻴﻬﺎ ﻟﻀﻌﻔﻬﺎ * ﻭﻣﻨﻬﻢ ﻣﻦ ﻋﻄﻞ ﺑﻌﺪ ﻣﺎ ﺍﺛﺒﺖ ﻻ ﻋﻦ ﺍﺳﺘﻘﺼﺎﺀ ﰲ‬
‫ﺍﻟﻨﻈﺮ ﺍﻭ ﺗﻘﻠﻴﺪ ﻓﺬﻟﻚ ﺷﻘﻲ ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﻣﺮﺍﺗﺐ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻧﺎﻫﻢ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﺍﻧﺘﻬﻰ * ﻓﺎﻥ ﻗﻠﺖ ﻛﻴﻒ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻛﻮﻥ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻣﺸﺮﻛﺎ ﰲ‬
‫ﺍﻟﻨﺎﺭ ﻭﺑﲔ ﻋﺪﻡ ﺍﻟﺘﻌﺬﻳﺐ ﰲ ﺍﻟﻔﺘﺮﺓ ﻗﺒﻞ ﳎﺊ ﺍﻟﺮﺳﻮﻝ * ﻗﻠﻨﺎ ﺍﻥ ﻛﻮﻥ ﺑﻌﻀﻬﻢ ﺍﻫﻞ‬
‫ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺑﻌﻀﻬﻢ ﻣﺸﺮﻛﺎ ﻣﻦ ﺍﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﺍﳕﺎ ﻫﻮ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺑﲔ ﻋﻴﺴﻰ‬
‫ﻭﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻜﻦ ﺍﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻣﻨﻬﻢ ﻛﻘﺲ ﺑﻦ ﺳﺎﻋﺪﺓ‬
‫ﻭﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ﻭﻏﲑﳘﺎ ﳑﻦ ﺗﺪﻳﻦ ﺑﺎﻟﺪﻳﻦ ﺍﻻﳍﻲ ﻣﻨﻬﻢ ﻓﻬﻢ ﺍﻋﻢ ﻣﻦ ﺍﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﺩﻳﻦ ﻣﻮﺳﻰ ﺍﻭ ﺩﻳﻦ ﻋﻴﺴﻰ ﺍﻭ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻣﺎ ﺍﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﻣﻦ ﺍﻫﻞ ﺗﻠﻚ‬
‫ﺍﻟﻔﺘﺮﺓ ﻓﻬﻢ ﻳﺰﻋﻤﻮﻥ ﺍﻬﻧﻢ ﻣﻨﺘﺴﺒﻮﻥ ﻟﻌﻴﺴﻰ ﻭﺷﺮﻳﻌﺘﻪ ﻭﻓﻘﺪﺕ ﻣﻦ ﺑﻴﻨﻬﻢ ﻣﻊ ﻭﺟﻮﺩ‬

‫ ‪- ١٩٦‬‬‫ﺷﺮﻋﻪ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﻻﻣﺘﻪ ﻓﻜﻴﻒ ﺑﻌﺪ ﺍﻧﺪﺭﺍﺱ ﺷﺮﻋﻪ ﻓﺎﻟﻔﺘﺮﺓ ﺑﻌﺪ ﻋﻴﺴﻰ ﰲ ﺷﺮﻳﻌﺘﻪ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺍﻟﺸﺮﻉ ﺍﻻﳍﻲ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻴﻪ ﻭﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻴﻨﺎ ﻻ ﺑﺎﻟﻨﺴﺒﺔ ﺍﱃ ﺍﻣﺘﻪ ﺍﳌﻨﺘﺴﺒﺔ ﺍﻟﻴﻪ‬
‫ﻓﺎﻬﻧﻢ ﻳﺰﻋﻤﻮﻥ ﺍﻥ ﺷﺮﻳﻌﺘﻪ ﺛﺎﺑﺘﺔ ﺩﺍﺋﻤﺔ ﻭﺍﻬﻧﻢ ﻋﻠﻰ ﺩﻳﻦ ﺍﳊﻖ ﻓﻤﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﰲ ﺗﻠﻚ‬
‫ﺍﻟﻔﺘﺮﺓ ﻳﻌﺬﺏ ﻻﻧﻪ ﻣﺎ ﻫﻮ ﻓﺎﻗﺪ ﺷﺮﻳﻌﺘﻪ ﺑﺰﻋﻤﻪ ﺑﻞ ﺯﻋﻢ ﺍﻧﻪ ﻋﻴﺴﻮﻱ ﻓﺼﺎﺣﺐ ﻫﺬﺍ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﻣﺎ ﺍﻧﺪﺭﺳﺖ ﲝﻘﻪ ﺷﺮﻳﻌﺔ ﻋﻴﺴﻰ ﺣﱴ ﻳﻜﻮﻥ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﺑﻞ ﻫﻮ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻮﻗﺖ ﻣﺎ ﻫﻮ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻻﺩﻋﺎﺋﻪ ﺍﻻﻣﺘﺜﺎﻝ ﺍﱃ ﻋﻴﺴﻰ ﻭﺍﻵﻳﺔ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻰ ﻋﺪﻡ‬
‫ﺍﻟﺘﻌﺬﻳﺐ ﰲ ﺍﻟﻔﺘﺮﺓ ﻧﺰﻟﺖ ﰲ ﺍﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ‬
‫ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺩﻳﻨﻪ ﺑﺎﺣﺪﺍﺙ ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﻓﺎﻬﻧﻢ ﻣﺎ ﺍﻧﺘﺴﺒﻮﺍ ﺍﱃ‬
‫ﺷﺮﻳﻌﺔ ﻋﻴﺴﻰ ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺑﺰﻋﻤﻬﻢ ﺍﻧﺘﺴﺎﻬﺑﻢ ﺍﱃ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﰲ‬
‫ﺚ ﻓِﻲ ﹸﺍ ﱢﻣﻬَﺎ َﺭﺳُﻮ ﹰﻻ * ﺍﻟﻘﺼﺺ‪:‬‬
‫ﻚ ﺍﹾﻟ ﹸﻘﺮَﻯ َﺣﺘﱠﻰ َﻳ ْﺒ َﻌ ﹶ‬
‫ﻚ ﻣُ ْﻬ ِﻠ َ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ َﺭﱡﺑ َ‬

‫ﺚ َﺭ ُﺳﻮ ﹰﻻ( ﻫﻮ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﺪﻝ ﻋﻠﻴﻪ‬
‫‪ (٥٩‬ﻭﰲ ﻗﻮﻟﻪ ) َﺣﱠﺘﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﺚ ﻓِﻲ ﹸﺍ ﱢﻣﻬَﺎ َﺭﺳُﻮ ﹰﻻ َﻳﺘْﻠ ُﻮ َﻋ ﹶﻠ ْﻴ ِﻬ ْﻢ‬
‫ﻚ ﺍﹾﻟ ﹸﻘﺮَﻯ َﺣﺘﱠﻰ َﻳ ْﺒ َﻌ ﹶ‬
‫ﻚ ﻣُ ْﻬ ِﻠ َ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ َﺭﱡﺑ َ‬

‫ﺁﻳَﺎِﺗﻨَﺎ( ﻓﺤﺎﻝ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﻟﻴﺴﺖ ﻛﺤﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺸﺮﻛﲔ ﻣﻦ‬
‫ﺍﻟﻌﺮﺏ ﺑﻌﺪ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻧﻪ ﻣﺎ ﺑﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮﻝ ﻣﻨﺬﺭ‬
‫ﳝﻨﻌﻬﻢ ﻋﻦ ﺫﻟﻚ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﺪﻋﻮﻥ ﺍﻻﺷﺮﺍﻙ ﰲ ﺍﻟﺸﺮﻉ ﺍﻟﻌﻴﺴﻮﻱ ﻭﻟﻜﻦ ﺑﻘﻴﺖ ﰲ ﻗﻮﻟﻪ‬
‫ﺚ َﺭﺳُﻮ ﹰﻻ( ﺩﻗﻴﻘﺔ ﻭﻫﻲ ﺍﻥ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ‬
‫ﲔ َﺣﺘﱠﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﹸﻛﻨﱠﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﻭﺍﺋﻤﺔ ﺍﻻﺟﺘﻬﺎﺩ ﺫﻫﺒﻮﺍ ﺍﱃ ﻋﺪﻡ ﺗﻌﺬﻳﺒﻬﻢ ﻗﺒﻞ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻭﻟﻜﻦ ﺍﻟﻈﺎﻫﺮ ﺍﻥ ﺍﳌﺮﺍﺩ ﻣﻦ‬
‫ﺍﻟﻌﺬﺍﺏ ﻫﻨﺎ ﻫﻮ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﻭﻫﻮ ﺍﻻﻫﻼﻙ ﺑﺴﺒﺐ ﺍﻻﺷﺮﺍﻙ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭﻣَﺎ‬

‫ﺚ ﻓِﻲ ﹸﺍ ﱢﻣﻬَﺎ َﺭﺳُﻮ ﹰﻻ( ﻓﺤﻴﻨﺌﺬ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ﻧﺼﺎ ﰲ‬
‫ﻚ ﺍﹾﻟ ﹸﻘﺮَﻯ َﺣﺘﱠﻰ َﻳ ْﺒ َﻌ ﹶ‬
‫ﻚ ﻣُ ْﻬ ِﻠ َ‬
‫ﻛﹶﺎ ﹶﻥ َﺭﱡﺑ َ‬

‫ﻋﺪﻡ ﺍﻟﺘﻌﺬﻳﺐ ﻭﺍﻻﻫﻼﻙ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻟﺮﺳﻮﻝ ﻭﻗﺒﻞ ﺍﻟﺪﻋﻮﺓ ﺍﱃ ﺍﷲ ﻻ ﰲ ﻋﺪﻡ‬
‫ﺍﻟﺘﻌﺬﻳﺐ ﺑﻌﺪ ﺍﳌﻮﺕ ﺍ ﹼﻻ ﺍﻬﻧﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻗﺎﺳﻮﺍ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﻌﺬﻳﺐ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﺪﻡ‬
‫ﺍﻟﺘﻌﺬﻳﺐ ﰲ ﺍﻵﺧﺮﺓ ﺍﻱ ﳌﺎ ﱂ ﺗﺒﻠﻐﻬﻢ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ * ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻗﻴﻘﺔ ﺍﺧﺮﻯ ﻭﻫﻲ‬
‫ﻗﺪ ﺛﺒﺖ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬

‫ ‪- ١٩٧‬‬‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻳﺆﰐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺎﳍﺎﻟﻚ ﰲ ﺍﻟﻔﺘﺮﺓ ﻭﺍﳌﻌﺘﻮﻩ ﻭﺍﳌﻮﻟﻮﺩ ﻓﻴﻘﻮﻝ ﺍﳍﺎﻟﻚ‬
‫ﰲ ﺍﻟﻔﺘﺮﺓ ﱂ ﻳﺄﺗﲏ ﻛﺘﺎﺏ ﻭﻻ ﺭﺳﻮﻝ( ﺍﳊﺪﻳﺚ ﻭﺣﻴﻨﺌﺬ ﻻ ﺗﻌﺬﻳﺐ ﻻﻫﻞ ﺍﻟﻔﺘﺮﺓ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﺑﺎﻻﻫﻼﻙ ﻗﺒﻞ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ ﻭﻻ ﺗﻌﺬﻳﺐ ﳍﻢ ﺍﻳﻀﺎ ﰲ ﺍﻵﺧﺮﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻗﺒﻞ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ ﻓﺒﻌﺚ ﺍﷲ ﻻﺻﺤﺎﺏ ﺍﻟﻔﺘﺮﺍﺕ ﻭﺍﻻﻃﻔﺎﻝ ﻭﺍﺠﻤﻟﺎﻧﲔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺭﺳﻮﻻ ﻣﻦ ﺍﻓﻀﻠﻬﻢ ﻭﲤﺜﻞ ﳍﻢ ﻧﺎﺭ ﻳﺄﰐ ﻬﺑﺎ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﳌﺒﻌﻮﺙ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻓﻴﻘﻮﻝ‬
‫ﳍﻢ ﺍﻧﺎ ﺭﺳﻮﻝ ﺍﳊﻖ ﺍﻟﻴﻜﻢ ﻓﻴﻘﻊ ﻋﻨﺪﻫﻢ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ﻭﻳﻘﻊ ﺍﻟﺘﻜﺬﻳﺐ ﻋﻨﺪ ﺑﻌﻀﻬﻢ‬
‫ﻭﻳﻘﻮﻝ ﳍﻢ ﺍﻗﺤﻤﻮﺍ ﻫﺬﻩ ﺍﻟﻨﺎﺭ ﺑﺎﻧﻔﺴﻜﻢ ﻓﻤﻦ ﺍﻃﺎﻋﲏ ﳒﺎ ﻭﺩﺧﻞ ﺍﳉﻨﺔ ﻭﻣﻦ ﻋﺼﺎﱐ‬
‫ﻭﺧﺎﻟﻒ ﺍﻣﺮﻱ ﻫﻠﻚ ﻭﻛﺎﻥ ﻣﻦ ﺍﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻤﻦ ﺍﻣﺘﺜﻞ ﻣﻨﻬﻢ ﻭﺭﻣﻰ ﺑﻨﻔﺴﻪ ﻓﻴﻬﺎ ﺳﻌﺪ‬
‫ﻭﻧﺎﻝ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻤﻠﻲ ﻭﻭﺟﺪ ﺗﻠﻚ ﺍﻟﻨﺎﺭ ﺑﺮﺩﺍ ﻭﺳﻼﻣﺎ ﻭﻣﻦ ﻋﺼﺎﻩ ﺍﺳﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﻓﺪﺧﻞ‬
‫ﺍﻟﻨﺎﺭ ﻭﻧﺰﻝ ﻓﻴﻬﺎ ﺑﻌﻤﻠﻪ ﺍﳌﺨﺎﻟﻒ ﻟﻴﻘﻮﻡ ﺍﻟﻌﺪﻝ ﻣﻦ ﺍﷲ ﰲ ﻋﺒﺎﺩﻩ ﻓﺤﻴﻨﺌﺬ ﺍﻟﺘﻌﺬﻳﺐ ﻻﻫﻞ‬
‫ﺍﻟﻔﺘﺮﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻻﻫﻼﻙ ﻗﺒﻞ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ ﻻ ﻳﻮﺟﺐ ﻋﺪﻡ ﺍﻟﺘﻌﺬﻳﺐ ﻣﻄﻠﻘﺎ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﺑﻞ ﻳﻮﺟﺐ ﻋﺪﻡ ﺍﻟﺘﻌﺬﻳﺐ ﻗﺒﻞ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ ﻓﺎﻧﻪ ﻣﻦ ﺁﻣﻦ ﻣﻨﻬﻢ ﻓﻘﺪ‬
‫ﺳﻌﺪ ﻭﳒﺎ ﻭﻣﻦ ﲣﻠﻒ ﻓﻘﺪ ﺷﻘﻲ ﻭﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻓﻼ ﳛﻜﻢ ﻋﻠﻰ ﺍﺣﺪ ﻣﻨﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻧﻪ‬

‫ﲔ‬
‫ﰲ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻞ ﳛﻜﻢ ﻋﻠﻴﻪ ﺑﻌﺪﻡ ﺍﻟﺘﻌﺬﻳﺐ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﹸﻛﻨﱠﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬
‫ﺚ َﺭﺳُﻮ ﹰﻻ( ﻓﺤﻴﻨﺌﺬ ﺗﺼﲑ ﺣﺎﻝ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﰲ ﺍﻵﺧﺮﺓ ﺍﱃ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ ﺍﻳﺎﻫﻢ‬
‫َﺣﺘﱠﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ * ﻭﺍﺧﺮﺝ ﺍﻟﺪﻳﻠﻤﻲ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬

‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﻭﻝ ﻣﻦ ﺍﺷﻔﻊ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻫﻞ ﺑﻴﱵ ﰒ ﺍﻻﻗﺮﺏ ﻓﺎﻻﻗﺮﺏ(‬
‫* ﻭﺍﻭﺭﺩ ﺍﶈﺐ ﺍﻟﻄﱪﻱ‬

‫]‪[١‬‬

‫ﰲ ﺫﺧﺎﺋﺮ ﺍﻟﻌﻘﱮ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ‬

‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻳﺎ ﻣﻌﺸﺮ ﺑﲏ ﻫﺎﺷﻢ ﻭﺍﻟﺬﻱ ﺑﻌﺜﲏ ﺑﺎﳊﻖ ﻧﺒﻴﺎ ﻟﻮ ﺍﺧﺬﺕ‬

‫ﲝﻠﻘﺔ ﺍﳉﻨﺔ ﻣﺎ ﺑﺪﺃﺕ ﺍ ﹼﻻ ﺑﻜﻢ( * ﻭﺍﺧﺮﺝ ﺍﺑﻮ ﺳﻌﻴﺪ ﰲ ﺷﺮﻑ ﺍﻟﻨﺒﻮﺓ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ‬
‫ﺣﺼﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺳﺄﻟﺖ ﺭﰊ ﺍﻥ ﻻ‬
‫)‪ (١‬ﳏﺐ ﺍﻟﺪﻳﻦ ﺍﲪﺪ ﺍﻟﻄﱪﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٦٩٤‬ﻫـ‪ ١٢٩٥] .‬ﻡ‪[.‬‬

‫ ‪- ١٩٨‬‬‫ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺍﺣﺪ ﻣﻦ ﺍﻫﻞ ﺑﻴﱵ ﻓﺎﻋﻄﺎﱐ ﺫﻟﻚ( * ﻭﺍﺧﺮﺝ ﲤﺎﻡ ﺍﻟﺮﺍﺯﻱ ﰲ ﻓﻮﺍﺋﺪﻩ ﺑﺴﻨﺪ‬
‫ﺿﻌﻴﻒ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺍﺫﺍ‬
‫ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺷﻔﻌﺖ ﻻﰊ ﻭﺍﻣﻲ ﻭﻋﻤﻲ ﺍﰊ ﻃﺎﻟﺐ ﻭﺍﺥ ﱄ ﰲ ﺍﳉﺎﻫﻠﻴﺔ( *‬
‫ﻑ‬
‫ﺴ ْﻮ َ‬
‫ﻭﺍﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﰲ ﺗﻔﺴﲑﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﹶﻟ َ‬

‫ﻚ ﹶﻓَﺘ ْﺮﺿَﻰ * ﺍﻟﻀﺤﻰ‪ (٥ :‬ﻗﺎﻝ ﻣﻦ ﺭﺿﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻥ ﻻ‬
‫ﻚ َﺭﱡﺑ َ‬
‫ُﻳ ْﻌﻄِﻴ َ‬
‫ﻳﺪﺧﻞ ﺍﺣﺪ ﻣﻦ ﺍﻫﻞ ﺑﻴﺘﻪ ﺍﻟﻨﺎﺭ ﻓﺎﻋﻠﻢ ﻫﺬﺍ‪.‬‬

‫)ﻓﺼﻞ ﰲ ﺣﺪﻭﺙ ﺍﻟﺸﺮﻙ ﰲ ﺍﻟﻔﺘﺮﺓ( ﺍﺧﺮﺝ ﺍﻟﺒﺰﺍﺭ]‪ [١‬ﰲ ﻣﺴﻨﺪﻩ ﺑﺴﻨﺪ ﺻﺤﻴﺢ‬

‫ﻋﻦ ﺍﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺍﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻻﺳﻼﻡ ﻭﻛﺎﻥ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﳛﺪﺙ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﻲﺀ ﻳﺮﻳﺪ ﺍﻥ ﻳﺮﺩﻫﻢ ﻋﻦ ﺍﻻﺳﻼﻡ ﺣﱴ ﺍﺩﺧﻞ ﻋﻠﻴﻬﻢ ﰲ‬
‫ﺍﻟﺘﻠﺒﻴﺔ ﻟﺒﻴﻚ ﺍﻟﻠﹼﻬ ّﻢ ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ ﺍ ﹼﻻ ﺷﺮﻳﻜﺎ ﻫﻮ ﻟﻚ ﲤﻠﻜﻪ ﻭﻣﺎ ﻣﻠﻚ ﻗﺎﻝ ﻓﻤﺎ‬
‫ﺯﺍﻝ ﺣﱴ ﺍﺧﺮﺟﻬﻢ ﻋﻦ ﺍﻻﺳﻼﻡ ﺍﱃ ﺍﻟﺸﺮﻙ ﻗﺎﻝ ﺍﻟﺴﻬﻴﻠﻲ ﰲ ﺍﻟﺮﻭﺽ ﺍﻻﻧﻒ ﻛﺎﻥ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ﺣﲔ ﻏﻠﺒﺖ ﺧﺰﺍﻋﺔ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﻭﻧﻔﺖ ﺟﺮﳘﺎ ﻋﻦ ﻣﻜﺔ ﻗﺪ ﺟﻌﻠﺘﻪ‬
‫ﺍﻟﻌﺮﺏ ﺭﺑﺎ ﻓﻤﺎ ﺍﺑﺘﺪﻉ ﳍﻢ ﺑﺪﻋﺔ ﺍ ﹼﻻ ﺍﲣﺬﻭﻫﺎ ﺷﺮﻋﺔ ﻻﻧﻪ ﻛﺎﻥ ﻳﻄﻌﻢ ﺍﻟﻨﺎﺱ ﻭﻳﻜﺴﻮﻫﻢ‬
‫ﰲ ﺍﳌﻮﺳﻢ ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﺍﻧﻪ ﺍﻭﻝ ﻣﺎ ﺍﺩﺧﻞ ﺍﻻﺻﻨﺎﻡ ﺍﳊﺮﻡ ﻭﲪﻠﻬﻢ ﻋﻠﻰ ﻋﺒﺎﺩﻬﺗﺎ‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﺘﻠﺒﻴﺔ ﻋﻠﻰ ﻋﻬﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﺒﻴﻚ ﺍﻟﻠﹼﻬ ّﻢ ﻟﺒﻴﻚ ﻻ ﺷﺮﻙ ﻟﻚ ﻟﺒﻴﻚ‬
‫ﺣﱴ ﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻳﻠﱯ ﺍﺫ ﲤﺜﻞ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺻﻔﺔ ﺷﻴﺦ ﻳﻠﱯ ﻣﻌﻪ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﻟﺒﻴﻚ ﻻ ﺷﺮﻳﻚ ﻟﻚ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺍ ﹼﻻ ﺷﺮﻳﻚ ﻫﻮ ﻟﻚ ﻓﺎﻧﻜﺮ ﺫﻟﻚ ﻋﻤﺮﻭ‬
‫ﻭﻗﺎﻝ ﻣﺎ ﻫﺬﺍ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﲤﻠﻜﻪ ﻭﻣﺎ ﻣﻠﻚ ﻓﺎﻧﻪ ﻻ ﺑﺄﺱ ﻬﺑﺬﺍ ﻓﻘﺎﳍﺎ ﻋﻤﺮﻭ ﻓﺪﺍﻧﺖ ﻬﺑﺎ‬
‫ﺍﻟﻌﺮﺏ ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺴﻬﻴﻠﻲ * ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺑﻦ ﻛﺜﲑ]‪ [٢‬ﰲ ﺗﺎﺭﳜﻪ ﻛﺎﻧﺖ‬
‫ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺍﻥ ﻭﱄ ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﻣﺮ ﺍﳋﺰﺍﻋﻲ ﻣﻜﺔ ﻭﺍﻧﺘﺰﻉ‬
‫ﻭﻻﻳﺔ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﺟﺪﺍﺩ ﺁﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺣﺪﺙ ﻋﻤﺮﻭ ﺍﳌﺬﻛﻮﺭ ﻋﺒﺎﺩﺓ‬
‫)‪ (١‬ﺍﻟﺒﺰﺍﺭ ﺍﲪﺪ ﺍﻟﺮﻣﻠﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٢٩٢‬ﻫـ‪ ٩٠٥] .‬ﻡ‪[.‬‬
‫)‪ (٢‬ﺍﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻛﺜﲑ ﺗﻮﰲ ﺳﻨﺔ ‪ ٧٧٤‬ﻫـ‪ ١٣٧٢] .‬ﻡ‪ [.‬ﰲ ﺍﻟﺸﺎﻡ‬

‫ ‪- ١٩٩‬‬‫ﺍﻻﺻﻨﺎﻡ ﻭﺷﺮﻉ ﻟﻠﻌﺮﺏ ﺍﻟﻀﻼﻻﺕ ﻣﻦ ﺍﻟﺴﻮﺍﺋﺐ ﻭﻏﲑﻫﺎ ﻭﺯﺍﺩ ﰲ ﺍﻟﺘﻠﺒﻴﺔ ﺑﻌﺪ ﻗﻮﻟﻪ ﻟﺒﻴﻚ‬
‫ﻻ ﺷﺮﻳﻚ ﻟﻚ ﺍ ﹼﻻ ﺷﺮﻳﻚ ﻫﻮ ﻟﻚ ﲤﻠﻜﻪ ﻭﻣﺎ ﻣﻠﻚ ﻓﻬﻮ ﺍﻭﻝ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﻭﺗﺒﻌﺘﻪ‬
‫ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﻓﺸﺎﻬﺑﻮﺍ ﺑﺬﻟﻚ ﻗﻮﻡ ﻧﻮﺡ ﻭﺳﺎﺋﺮ ﺍﻻﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ ﻭﻣﻨﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺑﻘﺎﻳﺎ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﺎﻧﺖ ﻣﺪﺓ ﻭﻻﻳﺔ ﺧﺰﺍﻋﺔ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﺛﻼﲦﺎﺋﺔ ﺳﻨﺔ‬
‫ﻭﻛﺎﻧﺖ ﻭﻻﻳﺘﻬﻢ ﻣﺸﺆﻣﺔ ﺍﱃ ﺍﻥ ﺟﺎﺀ ﻗﺼﻲ ﺟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﺗﻠﻬﻢ‬
‫ﻭﺍﺳﺘﻌﺎﻥ ﻋﻠﻰ ﺣﺮﻬﺑﻢ ﺑﺎﻟﻌﺮﺏ ﻭﺍﻧﺘﺰﻉ ﻭﻻﻳﺔ ﺍﻟﺒﻴﺖ ﻣﻨﻬﻢ ﺍ ﹼﻻ ﺍﻥ ﺍﻟﻌﺮﺏ ﺑﻌﺪ ﺫﻟﻚ ﱂ‬
‫ﺗﺮﺟﻊ ﻋﻤﺎ ﻛﺎﻥ ﺍﺣﺪﺙ ﳍﺎ ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻻﻭﺛﺎﻥ ﻭﻏﲑﻫﻢ ﻭﺫﻟﻚ ﻻﻬﻧﻢ‬
‫ﺭﺃﻭﺍ ﺫﻟﻚ ﺩﻳﻨﺎ ﰲ ﻧﻔﺴﻪ ﻻ ﻳﻨﺒﻐﻲ ﺍﻥ ﻳﻐﲑ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ * ﻭﺍﻋﻠﻢ ﺍﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻧﺘﺰﺍﻉ‬
‫ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﻭﻻﻳﺔ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﺟﺪﺍﺩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺣﺪﺍﺛﻪ ﻋﺒﺎﺩﺓ‬
‫ﺍﻻﺻﻨﺎﻡ ﺍﺷﺮﺍﻙ ﲨﻴﻊ ﺍﻟﻌﺮﺏ ﻭﻋﺒﺎﺩﻬﺗﻢ ﳍﺎ ﻣﺪﺓ ﻭﻻﻳﺘﻪ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻛﻞ‬
‫ﺏ ﺍ ْﺟ َﻌ ﹾﻞ َﻫﺬﹶﺍ ﺍﹾﻟَﺒ ﹶﻠ َﺪ ﺁ ِﻣﻨًﺎ ﻭَﺍ ْﺟُﻨ ْﺒﻨِﻲ َﻭَﺑِﻨ ﱠﻲ‬
‫ﺍﻟﻌﺮﺏ ﻣﻦ ﻭﻟﺪ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺎﺋﻞ َﺭ ِّ‬
‫ﺻﻨَﺎ َﻡ( ﻓﻜﻴﻒ ﺑﻌﺪ ﺍﻧﺘﺰﺍﻉ ﻭﻻﻳﺔ ﺍﻟﺒﻴﺖ ﻣﻦ ﺧﺰﺍﻋﺔ ﻓﻠﻬﺬﺍ ﻏﺎﺭ ﻗﺼﻲ ﺟﺪ‬
‫ﹶﺍ ﹾﻥ َﻧ ْﻌﺒُ َﺪ ﹾﺍ ﹶﻻ ْ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺍﺳﺘﻌﺎﻥ ﻋﻠﻰ ﺣﺮﺏ ﺧﺰﺍﻋﺔ ﺑﺎﻟﻌﺮﺏ‬
‫ﻓﺎﻋﺎﻧﻮﻩ ﻭﺍﻧﺘﺰﻉ ﻭﻻﻳﺔ ﺍﻟﺒﻴﺖ ﻣﻨﻬﻢ ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻌﺮﺏ ﻛﻠﻬﻢ ﻋﻠﻰ ﺍﻻﺷﺮﺍﻙ ﺍﻟﺬﻱ ﺍﺣﺪﺛﻪ‬
‫ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﳌﺎ ﺍﻋﺎﻧﻮﺍ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﺯﺍﻟﻮﺍ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺧﺰﺍﻋﺔ‬
‫ﻋﻦ ﺍﻟﺒﻴﺖ ﻟﻜﻦ ﺍﻟﻌﻮﺍﻡ ﻭﺍﳉﻬﻠﺔ ﻣﺎ ﺭﺟﻌﻮﺍ ﻋﻤﺎ ﺍﺣﺪﺙ ﻋﻤﺮﻭ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﻓﻤﻨﻬﻢ‬
‫ﺑﻘﻲ ﺍﻟﺸﺮﻙ ﰲ ﺍﻟﻌﺮﺏ ﺍﱃ ﺑﻌﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﻘﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﰲ‬
‫ﺧﻮﺍﺹ ﺍﻟﻌﺮﺏ ﻭﺁﺑﺎﺀ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﺩﻋﺎ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﺧﱪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺑﻘﺎﺋﻪ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ * ﺍﻟﺰﺧﺮﻑ‪ (٢٨ :‬ﻭﺍﷲ‬
‫ﻳﻘﻮﻝ ﺍﳊﻖ ﻭﻫﻮ ﻳﻬﺪﻱ ﺍﻟﺴﺒﻴﻞ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺜﺎﻣﻦ ﰲ ﺑﻴﺎﻥ ﻣﻦ ﺑﻘﻲ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﻔﺘﺮﺓ(‬

‫ﻗﺎﻝ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﻗﺪ ﺛﺒﺖ ﻋﻦ ﲨﺎﻋﺔ ﻛﺎﻧﻮﺍ ﰲ ﺯﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻬﻧﻢ ﲢﻨﻔﻮﺍ‬
‫ﻭﺗﺪﻳﻨﻮﺍ ﺑﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺗﺮﻛﻮﺍ ﺍﻟﺸﺮﻙ ﻓﻤﺎ ﺍﳌﺎﻧﻊ ﺍﻥ ﻳﻜﻮﻥ ﺍﺑﻮﺍ ﺍﻟﻨﱯ ﺻﻠﻰ‬

‫ ‪- ٢٠٠‬‬‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻠﻜﺎ ﻣﺴﻠﻜﻬﻢ ﰲ ﺫﻟﻚ * ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻮ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ]‪ [١‬ﰲ‬
‫ﺍﻟﺘﻠﻘﻴﺢ ﰲ ﺗﺴﻤﻴﺔ ﻣﻦ ﺭﻓﺾ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻭﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺤﺶ ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﺍﳊﻮﻳﺮﺙ ﻭﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ‬
‫ﻭﺭﺑﺎﺏ ﺑﻦ ﺍﻟﺒﺰﺍﺭ ﻭﺳﻌﺪ ﺑﻦ ﻛﻬﺮﻳﺐ ﺍﳊﻤﺮﻱ ﻭﻗﺲ ﺑﻦ ﺳﺎﻋﺪﺓ ﺍﻻﻳﺎﺩﻱ ﻭﺍﺑﻮﻗﻴﺲ ﺑﻦ‬
‫ﺻﺮﻣﻪ ﺍﻧﺘﻬﻰ ﻭﻗﺪ ﻭﺭﺩﺕ ﺍﻻﺣﺎﺩﻳﺚ ﺑﺘﺤﻨﻴﻒ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﻭﻭﺭﻗﺔ ﻭﻗﺲ ﻭﻗﺪ ﺭﻭﻯ‬
‫ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﻭﺍﺻﻠﻪ ﰲ ﺍﻟﺼﺤﻴﺢ ﺗﻌﻠﻴﻘﺎ ﻋﻦ ﺍﲰﺎﺀ ﺑﻨﺖ ﺍﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻟﺖ‬
‫ﻟﻘﺪ ﺭﺃﻳﺖ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ﻣﺴﻨﺪﺍ ﻇﻬﺮﻩ ﺍﱃ ﺍﻟﻜﻌﺒﺔ ﻳﻘﻮﻝ ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ ﻣﺎ‬
‫ﺍﺻﺒﺢ ﻣﻨﻜﻢ ﺍﺣﺪ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻏﲑﻱ ﰒ ﻳﻘﻮﻝ ﺍﻟﻠﹼﻬ ّﻢ ﺍﱐ ﻟﻮ ﺍﻋﻠﻢ ﺍﺣﺐ ﺍﻟﻮﺟﻮﻩ‬
‫ﺍﻟﻴﻚ ﻋﺒﺪﺗﻚ ﺑﻪ ﻭﻟﻜﻦ ﻻ ﺍﻋﻠﻢ * ﻗﻠﺖ ﻭﻫﺬﺍ ﻳﺆﻳﺪ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺍﳌﺴﻠﻚ ﺍﻻﻭﻝ ﺍﻧﻪ ﱂ‬
‫ﻳﺒﻖ ﺍﺫ ﺫﺍﻙ ﻣﻦ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﻭﻳﻌﺮﻑ ﺣﻘﻴﻘﺘﻬﺎ ﻋﻠﻰ ﻭﺟﻬﻬﺎ * ﻭﺍﺧﺮﺟﻪ ﺍﺑﻮ ﻧﻌﻴﻢ ﰲ‬
‫ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻠﻤﻲ ﻗﺎﻝ ﺭﻏﺒﺖ ﻋﻦ ﺁﳍﺔ ﻗﻮﻣﻲ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﻭﺭﺃﻳﺖ ﺍﻬﻧﺎ ﺑﺎﻃﻞ ﻳﻌﺒﺪﻭﻥ ﺍﳊﺠﺎﺭﺓ * ﻭﺍﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﺑﻮ ﻧﻌﻴﻢ ﻛﻼﳘﺎ ﰲ ﺍﻟﺪﻻﺋﻞ ﻣﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﺸﻌﱯ ﻋﻦ ﺷﻴﺦ ﺑﻦ ﲬﲑ ﺑﻦ ﺣﺴﺐ ﺍﳉﻬﲏ ﺍﻧﻪ ﺗﺮﻙ ﺍﻟﺸﺮﻙ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺻﻠﻰ‬
‫ﷲ ﺗﻌﺎﱃ ﻭﻋﺎﺵ ﺣﱴ ﺍﺩﺭﻙ ﺍﻻﺳﻼﻡ ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺴﻴﻮﻃﻲ * ﺍﻗﻮﻝ ﺍﺛﺒﺎﺕ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﰲ ﺯﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺑﺜﺒﻮﺕ ﺗﻮﺣﻴﺪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻫﻞ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻭﺗﺮﻛﻬﻢ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ‬
‫ﻳﻠﺰﻡ ﺍﻥ ﻟﻮ ﺛﺒﺖ ﺷﺮﻙ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻏﲑﻫﻢ ﺑﻌﺪ ﺣﺪﻭﺙ ﺍﻟﺸﺮﻙ‬
‫ﺑﻌﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﻓﻴﻬﻢ ﻭﻫﺬﺍ ﻏﲑ ﺛﺎﺑﺖ ﺑﻞ ﺍﻟﺜﺎﺑﺖ ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ‬

‫ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ( ﺑﻘﺎﺀ ﺍﻻﺳﻼﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺫﺭﻳﺘﻪ ﺍﱃ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ‬

‫ﻉ ﹶﻟ ﹸﻜ ْﻢ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﺍﻻﺻﻞ ﺍﻟﺜﺎﺑﺖ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﻟﻠﻨﺎﺱ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) َﺷ َﺮ َ‬
‫ﺻ ْﻴﻨَﺎ ِﺑ ِﻪ ِﺍْﺑ َﺮﻫِﻴ َﻢ * ﺍﻟﺸﻮﺭﻯ‪:‬‬
‫ﻚ َﻭﻣَﺎ َﻭ ﱠ‬
‫ِﻣ َﻦ ﺍﻟﺪﱢﻳ ِﻦ ﻣَﺎ َﻭﺻﱠﻰ ِﺑ ِﻪ ﻧُﻮﺣًﺎ ﻭَﺍﱠﻟﺬِﻱ ﹶﺍ ْﻭ َﺣ ْﻴﻨَﺎ ِﺍﹶﻟ ْﻴ َ‬
‫‪ (١٣‬ﻭﺍﻟﺸﺮﻙ ﺑﲔ ﺍﻟﻌﺮﺏ ﺍﳕﺎ ﺍﺣﺪﺛﻪ ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﻭﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ‬
‫)‪ (١‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺍﳊﻨﺒﻠﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٥٩٧‬ﻫـ‪ ١٢٠١] .‬ﻡ‪ [.‬ﰲ ﺑﻐﺪﺍﺩ‬

‫ ‪- ٢٠١‬‬‫ﻭﻫﻮ ﻭﺿﻊ ﺍﳌﺨﻠﻮﻕ ﻻ ﺛﺒﺎﺕ ﻟﻪ ﻭﻻ ﻗﻴﺎﻡ ﻻ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﰲ ﺍﻟﻈﺎﻫﺮ ﻟﻀﻌﻒ ﻭﺍﺿﻌﻪ‬
‫ﻭﻋﺪﻡ ﺳﺮﻳﺎﻧﻪ ﰲ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻭﻋﺪﻡ ﺗﺄﺛﲑﻩ ﻓﻴﻤﻦ ﻇﻬﺮ ﺑﻪ ﻓﻬﻮ ﰲ ﺍﻟﺰﻭﺍﻝ ﻓﻠﻴﺴﺖ ﻟﻪ ﻗﻮﺓ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﻟﻠﺪﻳﻦ ﺍﻻﳍﻲ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﷲ ﻟﻠﻨﺎﺱ ﻭﺭﺳﺨﻪ ﰲ ﻗﻠﻮﻬﺑﻢ ﻭﻃﻠﺐ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺍﷲ‬
‫ﺑﻘﺎﺀﻩ ﰲ ﺫﺭﻳﺘﻪ ﻭﺍﺟﺎﺏ ﺍﷲ ﺩﻋﻮﺗﻪ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺁﺑﺎﺀ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﺻﻮﻟﻪ ﻻﻥ ﻋﻤﺮﺍ ﺍﳌﺬﻛﻮﺭ ﳌﺎ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﻭﺍﺩﺧﻞ ﻓﻴﻪ ﺍﻻﺻﻨﺎﻡ ﻭﲪﻞ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻋﺒﺎﺩﻬﺗﺎ ﻓﺒﻌﻀﻬﻢ ﻋﺒﺪﻭﻫﺎ ﺑﺎﻻﻛﺮﺍﻩ ﻭﺑﻌﻀﻬﻢ ﻋﺒﺪﻭﻫﺎ ﺗﺒﻌﺎ ﳍﻮﺍﻩ ﻭﻫﻢ ﺍﻟﻌﻮﺍﻡ‬
‫ﻭﺍﳉﻬﺎﻝ ﺍﻟﺬﻳﻦ ﻻ ﳜﻠﻮ ﺯﻣﺎﻥ ﻣﻦ ﺍﻻﺯﻣﻨﺔ ﻣﻦ ﺍﻣﺜﺎﳍﻢ ﻭﺑﻌﻀﻬﻢ ﻣﺎ ﻋﺒﺪﻭﻫﺎ ﺑﻞ ﺛﺒﺘﻮﺍ ﻋﻠﻰ‬
‫ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻓﻠﻢ ﺗﺴﺮ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﰲ ﺍﻟﻌﺮﺏ ﻛﻠﻬﻢ ﻭﱂ ﻳﺮﺩ ﺍﻟﻨﺺ ﺍ ﹼﻻ ﺑﻮﺟﻮﺩ ﺍﻟﺸﺮﻙ‬
‫ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻓﻘﻂ ﻟﺜﺒﻮﺕ ﺍﻻﺳﻼﻡ ﻭﺭﺳﻮﺧﻪ ﰲ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻭﺛﺒﻮﻬﺗﻢ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‬
‫ﺍﻻﳍﻲ ﻓﺎﻥ ﺫﻟﻚ ﻻ ﳝﻜﻦ ﻭﻗﻮﻋﻪ ﻭﻟﻮ ﺑﺎﻻﻛﺮﺍﻩ ﺍﻟﺬﻱ ﺭﺧﺼﻪ ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﻓﺎﻧﺎ ﺷﺎﻫﺪﻧﺎ‬
‫ﺍﻫﻞ ﺍﻻﻧﺪﻟﺲ ﻋﻨﺪ ﻏﻠﺒﺔ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻴﻬﻢ ﻭﺍﻛﺮﺍﻫﻬﻢ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﻓﺎﻬﻧﻢ‬
‫ﺛﺒﺘﻮﺍ ﺑﻘﻠﻮﻬﺑﻢ ﻋﻠﻰ ﺩﻳﻦ ﺍﻻﺳﻼﻡ ﻭﻣﺎ ﺍﺧﺮﺟﻬﻢ ﺍﻛﺮﺍﻫﻬﻢ ﻭﻻ ﺯﺟﺮﻫﻢ ﻋﻦ ﺍﻻﺳﻼﻡ ﻓﻠﻤﺎ‬
‫ﺭﺃﺕ ﺍﻟﻜﻔﺎﺭ ﺫﻟﻚ ﻣﻨﻬﻢ ﺧﺎﻓﻮﺍ ﻋﻠﻰ ﺩﻭﻟﺘﻬﻢ ﻓﺎﺧﺮﺟﻮﻫﻢ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﺍﱃ ﺩﺍﺭ ﺍﻻﺳﻼﻡ‬
‫ﻭﻛﺬﻟﻚ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺩﻳﺎﺭ ﺍﻟﻌﺠﻢ ﺑﻐﻠﺒﺔ ﺍﻫﻞ ﺍﻟﺮﻓﺾ ﻋﻠﻴﻬﻢ ﻣﺎ ﺗﺮﻛﻮﺍ‬
‫ﻣﺬﻫﺒﻬﻢ ﻭﺩﻳﻦ ﺍﻻﺳﻼﻡ ﺍﻟﺬﻱ ﺩﺍﻧﺖ ﺑﻪ ﺁﺑﺎﺅﻫﻢ ﺍﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ‬
‫ﻭﻗﻮﻉ ﺍﻟﺰﺟﺮ ﳍﻢ ﻋﻠﻰ ﺫﻟﻚ ﻭﺍﺧﺘﻴﺎﺭﻫﻢ ﺍﳌﻼﻣﺔ ﻭﺍﻟﺬﻟﺔ ﻓﻜﺬﻟﻚ ﺍﻟﺸﺮﻙ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﺎ‬
‫ﺳﺮﻯ ﰲ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻟﺮﺳﻮﺥ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺑﻘﺎﺋﻪ ﺑﻞ ﰲ ﺑﻌﻀﻬﻢ ﻭﻫﻢ ﺍﻳﻀﺎ ﻣﺎ ﺛﺒﺘﻮﺍ‬
‫ﻋﻠﻴﻪ ﻟﺮﺳﻮﺥ ﺍﻻﺳﻼﻡ ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﻗﻠﻮﻬﺑﻢ ﻭﻛﻮﻥ ﺁﺑﺎﺋﻬﻢ ﻋﻠﻴﻪ ﻓﻴﻤﻜﻦ‬
‫ﻟﺒﻌﻀﻬﻢ ﺍﻥ ﻳﺘﺮﻛﻮﺍ ﺍﻟﺸﺮﻙ ﻭﻳﻌﺒﺪﻭﺍ ﺍﷲ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻭﻗﻊ ﰲ‬
‫ﺍﳋﱪ ﻋﻦ ﺍﻟﺒﻌﺾ ﻟﻌﺪﻡ ﺍﻧﻜﺎﺭﻫﻢ ﺍﻻﻟﻮﻫﻴﺔ ﻭﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻛﻮﻬﻧﻢ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﺍﻻﺻﻠﻴﺔ‬
‫ﺍﻟﱵ ﻓﻄﺮﻫﻢ ﺍﷲ ﻋﻠﻴﻬﺎ ﻓﻮﻗﻮﻉ ﺍﻟﺸﺮﻙ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﻮﺟﺐ ﺛﺒﻮﺕ ﺷﺮﻙ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ‬
‫ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ ﻭﻻ ﻳﻮﺟﺐ ﺛﺒﺎﺕ ﺍﳌﺸﺮﻙ ﻋﻠﻴﻪ ﻭﺍﻧﺘﻘﺎﻟﻪ ﻋﻠﻴﻪ ﻻﻣﻜﺎﻥ ﺭﺟﻮﻋﻪ ﻣﻨﻪ‬
‫ﻭﺭﺟﺤﺎﻥ ﺣﻀﺮﺓ ﺍﻻﻟﻮﻫﻴﺔ ﻋﻠﻴﻪ ﰲ ﻗﻠﺒﻪ ﺍﺫﺍ ﻧﻈﺮ ﺍﻟﻴﻬﺎ ﻛﻤﺎ ﻧﻘﻞ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬

‫ ‪- ٢٠٢‬‬‫ﻧﻔﻴﻞ ﻭﻣﻦ ﺍﻧﺘﻘﻞ ﻣﻨﻬﻢ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﻻﺻﻨﺎﻡ ﻭﺍﻟﺸﺮﻙ ﻓﺤﺎﻟﻪ ﻣﺎ ﻫﻮ ﻣﺜﻞ ﺣﺎﻝ ﺍﳌﺸﺮﻙ ﺑﻌﺪ‬
‫ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ ﻭﻋﺪﻡ ﺍﳝﺎﻧﻪ ﺑﻪ ﻻﻧﻪ ﻣﺎ ﺍﻧﻜﺮ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺑﻞ ﺍﺷﺮﻙ ﺑﺰﻋﻤﻪ ﰲ ﺍﻻﺻﻨﺎﻡ ﺍﻬﻧﺎ‬
‫ﻋﺒﺎﺩ ﺍﷲ ﺷﻔﻌﺎﺀ ﻋﻨﺪﻩ ﻓﻴﺸﻔﻌﻮﺍ ﻟﻪ ﻭﻣﺎ ﺍﻧﻜﺮ ﺍﻟﺮﺳﻮﻝ ﻻﻧﻪ ﻣﺎ ﺍﺭﺳﻞ ﺍﻟﻴﻪ ﺭﺳﻮﻝ ﻓﻬﻮ‬
‫ﺻﺎﺣﺐ ﻋﺬﺭ ﻭﻻ ﻳﻌﺬﺏ ﺍﷲ ﺍﺣﺪﺍ ﻋﻨﺪ ﺍﻗﺎﻣﺘﻪ ﺍﻟﻌﺬﺭ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺎ ﻛﻨﺎ ﻣﻌﺬﺑﲔ‬
‫ﺣﱴ ﻧﺒﻌﺚ ﺭﺳﻮﻻ ﻓﺤﺎﻝ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻫﻞ ﺍﻟﺸﺮﻙ ﻻ ﻳﻘﺘﻀﻲ ﺍﻥ ﻳﺪﺧﻠﻮﺍ ﺍﻟﻨﺎﺭ ﺣﱴ ﻳﺮﺳﻞ‬
‫ﺍﷲ ﺍﻟﻴﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺭﺳﻮﻻ ﻳﺪﻋﻮﻫﻢ ﺍﱃ ﺍﷲ ﻓﻤﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﺃﻣﻦ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﺩﺧﻞ‬
‫ﺍﳉﻨﺔ ﻭﻣﻦ ﱂ ﻳﻄﻊ ﻳﺴﺤﺐ ﺍﱃ ﺍﻟﻨﺎﺭ ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻜﻢ ﰲ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﰲ ﻋﺎﻗﺒﺔ ﺍﻣﺮﻫﻢ‬
‫ﲟﻘﺘﻀﻰ ﺍﻟﻨﺺ ﺍﻟﻨﺒﻮﻱ ﻓﺎﺛﺒﺎﺕ ﺍﻻﺳﻼﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺪﻡ‬
‫ﴰﻮﻝ ﺍﻟﺸﺮﻙ ﲨﻴﻊ ﺫﺭﻳﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ﺍﱃ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﺎ‬
‫ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮﺹ ﺍﻻﳍﻴﺔ ﻭﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﻄﻌﻴﺔ ﺍﺣﺴﻦ ﰲ ﺍﺳﻼﻡ ﺍﺑﻮﻱ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺗﻮﺣﻴﺪﳘﺎ ﻣﻦ ﺍﺛﺒﺎﺕ ﻓﻘﺪﺍﻥ ﺍﻻﺳﻼﻡ ﰲ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﻭﻋﺪﻡ ﺑﻘﺎﺀ ﻣﻦ ﺑﻠﻐﺘﻪ ﺍﻟﺪﻋﻮﺓ ﻭﻋﺮﻑ ﺣﻘﻴﻘﺘﻬﺎ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻭﺍﻻﻋﺘﺬﺍﺭ ﻋﻨﻬﻤﺎ ﻻﻬﻧﻤﺎ‬
‫ﻛﺎﻧﺎ ﰲ ﺯﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻗﺪ ﻃﺒﻖ ﺍﻟﺸﺮﻙ ﺍﻻﺭﺽ ﺷﺮﻗﺎ ﻭﻏﺮﺑﺎ ﻭﻓﻘﺪﺕ ﻣﻦ ﺁﻝ ﻳﻌﻘﻮﺏ‬
‫ﺍﻟﺸﺮﺍﺋﻊ ﻭﱂ ﺗﺒﻠﻎ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍ ﹼﻻ ﻧﻔﺮﺍ ﻳﺴﲑﺍ ﻣﻦ ﺍﺣﺒﺎﺭ ﺍﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻔﺮﻗﲔ ﰲ‬
‫ﺍﻗﻄﺎﺭ ﺍﻻﺭﺽ ﰲ ﺍﻟﺸﺎﻡ ﻭﻏﲑﻫﺎ ﻭﱂ ﻳﻌﻬﺪ ﳍﻤﺎ ﺗﻘﻠﺐ ﰲ ﺍﻻﺳﻔﺎﺭ ﺳﻮﻯ ﺍﳌﺪﻳﻨﺔ ﻭﻻ‬
‫ﻋﻤﺮﺍ ﻋﻤﺮﺍ ﻃﻮﻳﻼ ﲝﻴﺚ ﻳﻘﻊ ﳍﻤﺎ ﺍﻟﺘﻨﻘﻴﺐ ﻭﺍﻟﺘﻔﺘﻴﺶ ﰲ ﻏﲑ ﺫﻟﻚ ﻭﲪﻠﻬﻤﺎ ﻋﻠﻰ ﻣﻦ‬
‫ﲢﻨﻒ ﻭﺗﺪﻳﻦ ﺑﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺰﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧﻔﻴﻞ ﻭﻏﲑﻩ ﻟﺜﺒﻮﺕ ﺍﻻﺻﻞ‬
‫ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻻﺳﻼﻡ ﻭﺑﻘﺎﺋﻪ ﰲ ﻋﻘﺐ ﺍﺑﺮﺍﻫﻴﻢ ﺑﺎﻟﻨﺺ ﻭﺳﺮﻳﺎﻧﻪ ﰲ ﺍﻟﻨﺎﺱ‬
‫ﻛﻠﻬﻢ ﻣﻦ ﺫﺭﻳﺘﻪ ﻗﺒﻞ ﺣﺪﻭﺙ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻫﻮ ﻭﺿﻊ ﺍﳌﺨﻠﻮﻕ ﰲ ﺍﻓﺮﺍﺩ ﻣﻦ ﺍﻫﻞ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﰲ ﺍﻟﻜﻞ ﻟﻌﺪﻡ ﺳﺮﻳﺎﻧﻪ ﰲ ﺍﻟﻜﻞ ﻟﺜﺒﻮﺕ ﺑﻘﺎﺀ ﺍﻻﺳﻼﻡ ﰲ ﺫﺭﻳﺘﻪ ﻓﻼ ﻳﻘﺎﻭﻡ‬
‫ﺍﻻﺻﻞ ﺍﻟﺬﻱ ﻫﻮ ﺍﻻﺳﻼﻡ ﻓﻼ ﳛﻜﻢ ﺑﺎﺳﻼﻣﻬﻢ ﻋﻠﻰ ﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺍﻻﺳﻼﻡ ﻗﺒﻞ‬
‫ﺍﺳﻼﻣﻬﻢ ﺍ ﹼﻻ ﺍﺭﻳﺪ ﻣﻦ ﺑﻴﺎﻥ ﺍﺳﻼﻣﻬﻢ ﺑﻘﺎﺀ ﺍﻻﺳﻼﻡ ﻭﺛﺒﺎﺗﻪ ﰲ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﻋﺪﻡ ﺧﻠﻮ ﺍﻟﺰﻣﺎﻥ ﻋﻦ ﺍﻻﺳﻼﻡ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺍﶈﻤﺪﻳﺔ ﻓﺎﻫﻞ ﺍﻻﺳﻼﻡ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺑﻌﺪ‬

‫ ‪- ٢٠٣‬‬‫ﺍﺣﺪﺍﺙ ﻋﻤﺮﻭ ﺍﳋﺰﺍﻋﻲ ﺍﻟﺸﺮﻙ ﻭﺗﻐﲑﻩ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﻌﻤﻮﻡ ﻋﻠﻰ ﻧﻮﻋﲔ‬
‫ﺍﻻﻭﻝ ﺛﺒﻮﻬﺗﻢ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻏﲑ ﺗﻐﻴﲑ ﻭﻻ ﺍﳓﺮﺍﻑ ﻛﺜﺒﻮﺕ ﻧﺒﻴﻨﺎ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﻗﺒﻞ ﺍﻻﻧﺒﻌﺎﺙ ﻭﺍﻟﺜﺎﱐ ﺗﺪﻳﻨﻬﻢ ﻭﲢﻨﻔﻬﻢ ﺑﻪ ﺑﻌﺪ ﺍﻻﺷﺮﺍﻙ‬
‫ﻓﻼ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﻥ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﻭﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ ﻭﻏﲑﳘﺎ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺗﺪﻳﻨﻬﻤﺎ‬
‫ﺑﻪ ﻋﺪﻡ ﻭﺟﻮﺩ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻋﺪﻡ ﺗﺪﻳﻦ ﺍﺣﺪ ﺑﻪ ﻏﲑﳘﺎ ﺑﻞ ﻳﻠﺰﻡ ﺍﻟﺜﺒﻮﺕ ﻋﻠﻰ ﺩﻳﻦ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﳌﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻣﺎ ﻣﻦ ﱂ ﻳﻜﻦ ﻣﻦ ﺫﺭﻳﺘﻪ‬
‫ﻓﻴﺠﻮﺯ ﺍﻟﺜﺒﻮﺕ ﻋﻠﻰ ﺍﻻﺻﻞ ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻭﳚﻮﺯ ﺍﻟﺘﺤﻨﻒ ﻭﺍﻟﺘﺪﻳﻦ ﻭﺍﳕﺎ ﻗﻠﻨﺎ‬
‫ﻓﺎﻫﻞ ﺍﻻﺳﻼﻡ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻠﻰ ﻧﻮﻋﲔ ﻻﻥ ﺍﻫﻞ ﺍﻻﺳﻼﻡ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﱃ ﺑﻌﺜﺔ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﺭﺑﻌﺔ ﺍﻧﻮﺍﻉ ﺍﻻﻭﻝ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻣﻦ ﻏﲑ ﺗﻐﻴﲑ ﻭﻻ ﺍﳓﺮﺍﻑ ﻭﺍﻟﺜﺎﱐ ﺗﺪﻳﻨﻬﻢ ﺑﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻌﺪ ﺗﺮﻛﻬﻢ ﻋﺒﺎﺩﺓ‬
‫ﺍﻻﺻﻨﺎﻡ ﻭﺍﻟﺜﺎﻟﺚ ﺗﺮﻛﻬﻢ ﺍﻟﺸﺮﻙ ﻭﺩﺧﻮﳍﻢ ﰲ ﺩﻳﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺮﺍﺑﻊ ﺩﺧﻮﳍﻢ‬
‫ﰲ ﺩﻳﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻗﻴﻞ ﰲ ﻭﺭﻗﺔ ﺍﻧﻪ ﺗﻨﺼﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻗﻴﻞ ﰲ ﺗﺒﻊ ﺍﻧﻪ‬
‫ﻬﺗﻮﺩ ﻭﺫﻟﻚ ﰲ ﺍﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ * ﻭﺍﻋﻠﻢ ﺍﻥ ﺛﺒﻮﺕ ﺍﻻﺳﻼﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺜﺒﻮﺕ ﺍﺳﻼﻡ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﻧﻮﻓﻞ ﻭﻭﺭﻗﺔ ﻭﻏﲑﳘﺎ ﻭﻛﻮﻬﻧﻤﺎ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﺩﻋﺎ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺑﺒﻘﺎﺋﻪ ﰲ ﺫﺭﻳﺘﻪ ﺍﻭﱃ ﻣﻦ ﺛﺒﻮﺕ ﺍﺳﻼﻣﻬﻤﺎ ﻭﺗﺪﻳﻨﻬﻤﺎ ﺑﺪﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﲪﻞ‬
‫ﺍﺑﻮﻱ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻻﺳﻼﻡ ﻋﻠﻴﻬﻤﺎ ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﻮﺟﻬﲔ ﻻ ﲣﻠﻮ‬
‫ﺍﻻﺯﻣﻨﺔ ﺍﻟﱵ ﺑﲔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﲔ ﺑﻌﺜﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ‬
‫ﺍﻻﺳﻼﻡ ﻭﳑﻦ ﻗﺎﻡ ﺑﻪ ﺍﻻﺳﻼﻡ ﻭﺍﻗﺎﻣﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﻭﺟﻮﺩ ﺍﻻﺳﻼﻡ ﺑﺎﻟﺘﺪﻳﻦ ﻭﺍﻟﺘﺤﻨﻒ ﺑﻌﺪ‬
‫ﺍﻟﺸﺮﻙ ﺍﻭ ﻛﺎﻥ ﻭﺟﻮﺩﻩ ﺑﺒﻘﺎﺋﻪ ﻣﻦ ﺯﻣﻦ ﺍﺑﺮﺍﻫﻴﻢ ﺍﱃ ﺯﻣﺎﻥ ﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ‬

‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﺪﻡ ﺯﻭﺍﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ( * ﻭﺍﻋﻠﻢ ﺍﻥ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﰲ ﺍﻟﻨﺪﺍﺀ ﺍﻥ ﳚﻌﻠﻪ ﻣﻊ ﻭﻟﺪﻩ ﺍﲰﺎﻋﻴﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﳚﻌﻞ ﻣﻦ ﺫﺭﻳﺘﻪ ﺍﻣﺔ ﻣﺴﻠﻤﺔ ﻟﻪ ﻭﻃﻠﺐ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﺎﺀ ﺍﻻﺳﻼﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻣﻨﻬﻢ‬

‫ ‪- ٢٠٤‬‬‫ﻭﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻬﻢ ﻣﻨﻬﻢ ﻗﺒﻞ ﺍﷲ ﺩﻋﺎﺀﻩ ﻓﺎﺑﻘﻰ ﺍﻻﺳﻼﻡ‬
‫ﻭﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺫﺭﻳﺘﻪ ﻭﺍﺛﺒﺖ ﺫﺭﻳﺘﻪ ﰲ ﻣﻠﺘﻪ ﻭﻣﻠﺘﻪ ﰲ ﺫﺭﻳﺘﻪ ﺍﱃ ﺑﻌﺜﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺳﻠﻢ ﻛﻤﺎ ﻗﺎﻝ ﺟﻞ ﺟﻼﻟﻪ ) َﻭ َﺟ َﻌ ﹶﻠﻬَﺎ ﹶﻛ ِﻠ َﻤ ﹰﺔ ﺑَﺎ ِﻗَﻴ ﹰﺔ ﻓِﻲ َﻋ ِﻘِﺒ ِﻪ( ﻓﺜﺒﻮﺕ ﺍﺳﻼﻡ ﺁﺑﺎﺋﻪ ﻛﻠﻬﻢ‬

‫ﻭﺳﻌﺎﺩﻬﺗﻢ ﻣﻦ ﻟﺪﻥ ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺪﺭﺝ ﰲ ﺛﺒﻮﺕ ﺭﺳﺎﻟﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻣﻦ ﺍﷲ ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻘﺎﻫﺮﺓ ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﻋﻨﺪ‬
‫ﺍﷲ ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻰ ﻧﺒﻮﺗﻪ ﻭﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻧﺴﺒﻪ ﻭﺍﻟﻌﺠﺐ ﺍﻧﻪ ﻣﺎ ﺻﺪﻗﻪ ﰲ ﺫﻟﻚ ﺍﻟﻘﻮﻡ‬
‫ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻩ ﻭﻣﺎ ﺍﻫﺘﺪﻭﺍ ﺍﱃ ﻣﻌﺮﻓﺔ ﻃﻬﺎﺭﺓ ﻧﺴﺒﻪ ﺍﻟﱵ ﻧﻄﻖ ﻬﺑﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻣﻦ‬
‫ﻋﻨﺪ ﺍﷲ * ﻓﻼ ﻳﺘﻮﻫﻢ ﻣﺆﻣﻦ ﻣﺼﺪﻕ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﰲ ﺣﻖ ﺁﺑﺎﺋﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻏﲑ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺣﻀﺮﺓ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻟﻠﻤﻌﺮﻓﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺗﻘﺘﻀﻴﻪ ﺣﻀﺮﺓ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﶈﻤﺪﻳﺔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺍﻻﺳﺘﻔﺎﺿﺔ ﻭﺍﺳﺘﱰﺍﻝ ﺍﻟﻔﻴﺾ ﺍﻻﳍﻲ‬
‫ﺍﳌﺨﺘﺺ ﲝﻀﺮﺓ ﺍﳉﻤﻊ ﻭﺍﻟﻮﺟﻮﺩ ﻭﺣﻀﺮﺍﺕ ﺍﻟﻜﺮﻡ ﻭﺍﳉﻮﺩ ﻋﻠﻰ ﻣﻈﺎﻫﺮ ﺍﳌﻤﻜﻨﺎﺕ ﰲ‬
‫ﺑﻘﻌﺔ ﺍﻻﻣﻜﺎﻥ ﻻﺟﻞ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﺸﻬﻮﺩ * ﻗﺎﻝ ﺍﻟﺴﻬﻴﻠﻲ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﺮﻭﺽ ﺍﻻﻧﻒ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ )ﻻ ﺗﺴﺒﻮﺍ ﻣﻀﺮ ﻭﻻ ﺭﺑﻴﻌﺔ ﻓﺎﻬﻧﻤﺎ ﻛﺎﻧﺎ ﻣﺆﻣﻨﲔ( * ﻭﺍﺧﺮﺝ ﺍﺑﻮ ﺑﻜﺮ‬
‫ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ]‪ [١‬ﺍﳌﻌﺮﻭﻑ ﺑﻮﻛﻴﻊ ﰲ ﻛﺘﺎﺏ ﺍﻟﻐﺮﺭ ﻣﻦ ﺍﻻﺧﺒﺎﺭ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﺳﺤﺎﻕ ﺑﻦ‬
‫ﺩﺍﻭﺩ ﺑﻦ ﻋﻴﺴﻰ ﺍﳌﺮﻭﺯﻱ ﻭﺍﺑﻮﻳﻌﻘﻮﺏ ﺍﻟﻔﺮﺍﺀ ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺪﻣﺸﻘﻲ‬
‫ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﺎﺋﺪ ﻋﻦ ﳛﲕ ﺑﻦ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺍﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﰊ‬
‫ﻭﻗﺎﺹ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﺍﲨﻌﲔ ﻋﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )ﻻ ﺗﺴﺒﻮﺍ ﺭﺑﻴﻌﺔ ﻭﻻ ﻣﻀﺮ ﻓﺎﻬﻧﻤﺎ ﻛﺎﻧﺎ ﻣﺴﻠﻤﲔ( * ﻭﺍﺧﺮﺝ‬
‫ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﻋﻦ ﺍﺑﻴﻬﺎ ﺍﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‬
‫)ﻻ ﺗﺴﺒﻮﺍ ﲤﻴﻤﺎ ﻭﻻ ﺿﺒﺔ ﻓﺎﻬﻧﻤﺎ ﻛﺎﻧﺎ ﻣﺴﻠﻤﲔ( * ﻭﺍﺧﺮﺝ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻻ ﺗﺴﺒﻮﺍ ﻗﺴﺎ ﻓﺎﻧﻪ ﻛﺎﻥ ﻣﺴﻠﻤﺎ(‬
‫ﰒ ﻗﺎﻝ ﺍﻟﺴﻬﻴﻠﻲ ﻭﻧﺬﻛﺮ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻧﻪ ﻗﺎﻝ )ﻻ ﺗﺴﺒﻮﺍ ﺍﻟﻴﺎﺱ ﻓﺎﻧ ُﻪ‬
‫)‪ (١‬ﻭﻛﻴﻊ ﳏﻤﺪ ﺑﻦ ﺧﻠﻒ ﺗﻮﰲ ﺳﻨﺔ ‪ ٣٠٦‬ﻫـ‪ ٩١٨] .‬ﻡ‪ [.‬ﰲ ﺑﻐﺪﺍﺩ‬

‫ ‪- ٢٠٥‬‬‫ﻛﺎﻥ ﻣﺆﻣﻨﺎ( ﻭﺫﻛﺮ ﺍﻧﻪ ﻛﺎﻥ ﻳﺴﻤﻊ ﰲ ﺻﻠﺒﻪ ﺗﻠﺒﻴﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‬
‫ﻭﻛﻌﺐ ﺑﻦ ﻟﺆﻱ ﺍﻭﻝ ﻣﻦ ﲨﻊ ﻳﻮﻡ ﺍﻟﻌﺮﻭﺑﺔ ﻭﻗﻴﻞ ﻫﻮ ﺍﻭﻝ ﻣﻦ ﲰﺎﻫﺎ ﺍﳉﻤﻌﺔ ﻓﻜﺎﻧﺖ‬
‫ﻗﺮﻳﺶ ﲡﺘﻤﻊ ﺍﻟﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻴﺨﻄﺒﻬﻢ ﻭﻳﺬﻛﺮﻫﻢ ﲟﺒﻌﺚ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻳﻌﻠﻤﻬﻢ ﺍﻧﻪ ﻣﻦ ﻭﻟﺪﻩ ﻭﻳﺄﻣﺮﻫﻢ ﺑﺎﺗﺒﺎﻋﻪ ﻭﺍﻻﳝﺎﻥ ﺑﻪ ﻗﺎﻝ ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺎﻭﺭﺩﻱ]‪ [١‬ﻫﺬﺍ‬
‫ﺍﳋﱪ ﻋﻦ ﻛﻌﺐ ﰲ ﻛﺘﺎﺏ ﺍﻻﻋﻼﻡ ﻟﻪ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ ﻫﺬﺍ ﺍﳋﱪ ﺍﺧﺮﺟﻪ ﺍﺑﻮ ﻧﻌﻴﻢ ﰲ‬
‫ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﺑﺴﻨﺪﻩ ﻋﻦ ﺍﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻭﰲ ﺁﺧﺮﻩ ﻛﺎﻥ ﺑﲔ ﻣﻮﺕ‬
‫ﻛﻌﺐ ﻭﻣﺒﻌﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ﻭﺍﳌﺎﻭﺭﺩﻱ ﺍﳌﺬﻛﻮﺭ ﻫﻮ ﺍﺣﺪ‬
‫ﺍﺋﻤﺔ ﺍﺻﺤﺎﺑﻨﺎ ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﳊﺎﻭﻱ ﺍﻟﻜﺒﲑ ﻭﻟﻪ ﻛﺘﺎﺏ ﺍﻋﻼﻡ ﺍﻟﻨﺒﻮﺓ ﰲ ﳎﻠﺪ ﻛﺜﲑ‬
‫ﺍﻟﻔﻮﺍﺋﺪ ﻭﻗﺪ ﺭﺃﻳﺘﻪ ﻭﺳﺄﻧﻘﻞ ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﺤﺼﻞ ﳑﺎ ﺍﻭﺭﺩﻧﺎ ﺍﻥ ﺁﺑﺎﺀ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﻨﺪ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﻛﻌﺐ ﺑﻦ ﻟﺆﻱ ﻛﺎﻧﻮﺍ ﻛﻠﻬﻢ ﻋﻠﻰ ﺩﻳﻦ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﻈﺎﻫﺮ ﺍﻧﻪ ﻛﺬﻟﻚ ﻭﺑﻘﻲ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺍﺭﺑﻌﺔ ﺁﺑﺎﺀ ﻭﻫﻢ ﻛﻼﺏ‬
‫ﻭﻗﺼﻲ ﻭﻋﺒﺪ ﻣﻨﺎﻑ ﻭﻫﺎﺷﻢ ﻭﱂ ﻳﻈﻬﺮ ﻓﻴﻬﻢ ﻧﻘﻞ ﻻ ﻬﺑﺬﺍ ﻭﻻ ﻬﺑﺬﺍ ﻭﺍﻣﺎ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‬
‫ﻓﻔﻴﻪ ﺛﻼﺛﺔ ﺍﻗﻮﺍﻝ * ﺍﺣﺪﻫﺎ ﻭﻫﻮ ﺍﻻﺷﺒﻪ ﺍﻧﻪ ﱂ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﻻﺟﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﰲ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ * ﻭﺍﻟﺜﺎﱐ ﺍﻧﻪ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻦ ﻛﻼﻡ ﻓﺨﺮ‬
‫ﺍﻟﺪﻳﻦ ﻭﻣﺎ ﺗﻘﺪﻡ ﻋﻦ ﳎﺎﻫﺪ ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻭﻏﲑﳘﺎ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ *‬
‫ﻭﺍﻟﺜﺎﻟﺚ ﺍﻥ ﺍﷲ ﺍﺣﻴﺎﻩ ﺑﻌﺪ ﺑﻌﺜﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺁﻣﻦ ﺑﻪ ﻭﺍﺳﻠﻢ ﰒ ﻣﺎﺕ‬
‫ﺣﻜﺎﻩ ﺍﺑﻦ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﻭﻫﺬﺍ ﺑﺎﺿﻌﻒ ﺍﻻﻗﻮﺍﻝ ﻭﺍﺳﻘﻄﻬﺎ ﻭﺍﻭﻫﺎﻫﺎ ﻻﻧﻪ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﻭﱂ‬
‫ﻳﺮﺩ ﻗﻂ ﰲ ﺣﺪﺙ ﺿﻌﻴﻒ ﻭﻻ ﻏﲑﻩ ﻭﻻ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﺋﻤﺔ ﺍﻟﺴﻨﺔ ﺍﳕﺎ ﺣﻜﻮﻩ ﻋﻦ‬
‫ﺑﻌﺾ ﺍﻟﺸﻴﻌﺔ ﻭﳍﺬﺍ ﺍﺧﺘﺼﺮ ﻏﺎﻟﺐ ﺍﳌﺼﻨﻔﲔ ﻋﻠﻰ ﺣﻜﺎﻳﺔ ﺍﻟﻘﻮﻟﲔ ﺍﻻﻭﻟﲔ ﻭﺳﻜﺘﻮﺍ ﻋﻦ‬
‫ﺣﻜﺎﻳﺔ ﺍﻟﺜﺎﻟﺚ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ * ﻭﺍﻋﻠﻢ ﺍﻥ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﻋﺎﺀ ﻟﺴﻴﺪﻧﺎ ﻭﺳﻨﺪﻧﺎ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﺍﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ‬
‫ﺍﱃ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﻇﻬﻮﺭ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﺍﻟﻜﻠﻴﺔ ﻓﻴﻪ ﻭﺗﻌﲔ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ‬
‫)‪ (٢‬ﻋﻠﻲ ﺍﳌﺎﻭﺭﺩﻱ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻮﰲ ﺳﻨﺔ ‪ ٤٥٠‬ﻫـ‪ ١٠٥٨] .‬ﻡ‪ [.‬ﰲ ﺑﻐﺪﺍﺩ‬

‫ ‪- ٢٠٦‬‬‫ﺍﳊﺴﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﻪ ﻓﺎﻥ ﺍﻟﻨﻮﺭ ﺍﶈﻤﺪﻱ ﻭﺍﻟﺴﺮ ﺍﻻﲪﺪﻱ ﻛﺎﻥ ﻗﺪ ﻫﺠﻢ ﻋﻠﻰ ﺳﺮﻩ‬
‫ﻭﻗﻠﺒﻪ ﻻﻧﻪ ﻛﺎﻥ ﰲ ﻇﻬﺮﻩ ﻭﺻﻠﺒﻪ ﻭﻻ ﺳﻴﻤﺎ ﻗﺪ ﻗﺮﺏ ﻃﻠﻮﻉ ﴰﺲ ﺍﻻﺣﺪﻳﺔ ﻭﺑﺎﻥ ﻭﻗﺖ‬
‫ﺍﺷﺮﺍﻕ ﻧﻮﺭ ﺍﻟﺼﻤﺪﻳﺔ ﻣﻦ ﺳﺮﻩ ﻭﺻﻠﺒﻪ ﻓﺘﺤﻘﻖ ﺑﺎﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺣﻀﺮﺓ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺑﺎﻟﻌﺒﻮﺩﻳﺔ‬
‫ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﻇﻬﻮﺭ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﻭﺳﺮﻩ ﻓﻤﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﺍﻟﺬﻱ‬
‫ﺍﻧﺒﻌﺚ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻔﺮﺩﻳﺔ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻻﳍﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﻳﺆﻣﻦ ﺑﻄﻬﺎﺭﺓ ﺍﺻﻮﻟﻪ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳏﺎﻣﻞ ﻟﺘﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﻻﻥ ﺍﻟﻔﺮﻉ ﻳﺪﻝ ﻋﻠﻰ ﺍﻻﺻﻞ ﻭﺍﳉﺰﺀ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺍﻟﻜﻞ ﻭﺑﻪ ﻧﺴﺘﻌﲔ ﰲ ﺍﳉﻤﻊ ﻭﺍﻟﻔﺮﻕ ﻭﻋﻠﻴﻪ ﻧﻌﺘﻤﺪ ﰲ ﺍﻟﺮﺗﻖ ﻭﺍﻟﻔﺘﻖ‪.‬‬
‫)ﺍﳌﻄﻠﻊ ﺍﻟﺘﺎﺳﻊ ﰲ ﻋﺪﻡ ﺍﻟﺘﻌﺬﻳﺐ ﳌﻦ ﻣﺎﺕ ﰲ ﺍﻟﻔﺘﺮﺓ( ﺇﻋﻠﻢ ﺍﻥ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ‬

‫ﺍﻟﺬﻳﻦ ﺧﻠﺖ ﺍﺯﻣﻨﺘﻬﻢ ﻋﻦ ﺍﻟﺸﺮﻉ ﺍﻻﳍﻲ ﺍﳌﱰﻝ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻻﻧﺪﺭﺍﺱ ﺍﻻﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﲢﻘﻘﺖ ﺑﺎﻟﻮﺣﻲ ﺍﻻﳍﻲ ﻭﻋﺪﻡ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ ﻭﻋﺪﻡ ﺍﳝﺎﻬﻧﻢ ﺑﻪ ﻭﻛﺎﻧﻮﺍ‬
‫ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﺍﻻﺻﻠﻴﺔ ﻻ ﺗﻌﺬﻳﺐ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ ﻭﻻ ﺗﻌﺬﻳﺐ ﳍﻢ‬
‫ﺍﻳﻀﺎ ﰲ ﺍﻵﺧﺮﺓ ﻗﺒﻞ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻬﻢ ﻭﻗﺒﻞ ﺍﻻﻣﺘﺤﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺚ َﺭ ُﺳﻮ ﹰﻻ( ﺍﻱ ﻻ ﺗﻌﺬﻳﺐ ﻻﻫﻞ ﺍﻟﻔﺘﺮﺓ ﺣﱴ ﻧﺒﻌﺚ ﻓﻴﻬﻢ‬
‫ﲔ َﺣﱠﺘﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫) َﻭ َﻣﺎ ﹸﻛﱠﻨﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﺭﺳﻮﻻ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻻﳍﻴﺔ ﻭﺍﳊﺠﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻟﻌﺪﻡ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ ﺑﺎﻻﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﻋﺪﻡ‬
‫ﻭﻗﻮﻉ ﺍﻟﻌﻨﺎﺩ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻟﻠﺮﺳﻮﻝ ﻣﻨﻬﻢ ﻻﻬﻧﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﺍﻻﺯﻟﻴﺔ ﻭﺍﻻﳝﺎﻥ ﺍﻟﺴﲏ‬
‫ﺍﻟﺮﻭﺣﻲ ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺸﺮﺍﺋﻊ ﺍﳌﺨﺼﻮﺻﺔ ﻭﺍﻻﺩﻳﺎﻥ ﺍﳌﺨﺘﺮﻋﺔ ﺍﻟﱵ ﺍﺧﺘﺮﻋﻬﺎ‬
‫ﺍﺭﺑﺎﺏ ﺍﻟﺮﻳﺎﺿﺎﺕ ﺍﻟﺸﺎﻗﺔ ﻣﻦ ﺍﻟﻌﻘﻼﺀ ﻭﺍﳊﻜﻤﺎﺀ ﰲ ﺍﺯﻣﻨﺔ ﺍﻟﻔﺘﺮﺍﺕ ﻋﻨﺪ ﻓﻘﺪ ﺍﻻﻧﺒﻴﺎﺀ‬
‫ﻭﺍﻟﺸﺮﺍﺋﻊ ﺍﻻﳍﻴﺔ ﺍﳌﱰﻟﺔ ﻋﻠﻴﻬﻢ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺑﲔ ﻋﻴﺴﻰ ﻭﺑﻌﺜﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻭﺳﻠﻢ ﺑﺎﻟﺬﻭﻕ ﺍﻟﺮﻭﺣﺎﱐ ﻭﺻﻔﺎﺀ ﺑﻮﺍﻃﻨﻬﻢ ﻓﺎﻬﻧﻢ ﳌﺎ ﺷﺎﻫﺪﻭﺍ ﻣﻘﺎﻡ‬
‫ﻋﺒﻮﺩﻳﺘﻬﻢ ﻭﻣﺎ ﺍﻗﺘﻀﺖ ﺣﻀﺮﺓ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺎﻻﻧﻮﺍﺭ ﺍﻟﻼﻣﻌﺔ ﻣﻦ ﺑﻮﺍﻃﻨﻬﻢ ﺍﻟﻨﻘﻴﺔ‬
‫ﻭﺍﻻﻗﻤﺎﺭ ﺍﻟﻼﺋﺤﺔ ﻣﻦ ﻗﻠﻮﻬﺑﻢ ﺍﻟﺼﺎﻓﻴﺔ ﻛﻠﻔﻮﺍ ﻧﻔﻮﺳﻬﻢ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﺍﻣﺎ ﺑﺎﻧﻔﺴﻬﻢ ﻭﺍﻣﺎ ﺑﺈﳍﺎﻡ‬
‫ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻟﻘﺪﺳﻴﺔ ﻭﺍﻟﻘﺎﺀ ﺍﻟﻠﻮﺍﺋﺢ ﺍﻻﻧﺴﻴﺔ ﻃﻠﺒﺎ ﻟﺮﺿﻮﺍﻥ ﺍﷲ ﻓﺎﺧﺘﺮﻉ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﻃﺮﻳﻘﺔ ﺧﺎﺻﺔ ﻭﺷﺮﻳﻌﺔ ﳐﺼﻮﺻﺔ ﱂ ﳚﺊ ﻬﺑﺎ ﺍﻟﺮﺳﻮﻝ ﺍﳌﻌﻠﻮﻡ ﰲ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻟﻴﻌﺒﺪ‬

‫ ‪- ٢٠٧‬‬‫ﻬﺑﺎ ﺍﳊﻖ ﺗﻌﺎﱃ ﻓﻠﻤﺎ ﻭﺍﻓﻘﺖ ﺍﳊﻜﻤﺔ ﻭﺍﳌﺼﻠﺤﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻴﻬﺎ ﺍﳊﻜﻢ ﺍﻻﳍﻲ ﰲ ﺍﻟﻮﺿﻊ‬
‫ﺍﳌﺸﺮﻭﻉ ﺍﻻﳍﻲ ﺍﻋﺘﱪﻫﺎ ﺍﷲ ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﺷﺮﻋﻪ ﻣﻦ ﻋﻨﺪﻩ ﻭﻣﺎ ﻛﺘﺒﻬﺎ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ‬
‫ﺿﻮَﺍ ِﻥ ﺍﷲ ﹶﻓﻤَﺎ َﺭ َﻋ ْﻮﻫَﺎ َﺣ ﱠﻖ‬
‫ﺗﻌﺎﱃ ) َﻭ َﺭ ْﻫﺒَﺎِﻧﱠﻴ ﹰﺔ ﺍْﺑَﺘ َﺪﻋُﻮﻫَﺎ ﻣَﺎ ﹶﻛَﺘ ْﺒﻨَﺎﻫَﺎ َﻋ ﹶﻠ ْﻴ ِﻬ ْﻢ ِﺍ ﱠﻻ ﺍْﺑِﺘﻐَﺂ َﺀ ِﺭ ْ‬
‫ِﺭﻋَﺎﺗِﻴﻬَﺎ * ﺍﳊﺪﻳﺪ‪ (٢٧ :‬ﻭﳌﺎ ﻓﺘﺢ ﺍﷲ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻗﻠﻮﻬﺑﻢ ﺑﺎﺏ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺮﲪﺔ ﻣﻦ‬

‫ﺣﻴﺚ ﻻ ﻳﺸﻌﺮﻭﻥ ﺍﻭﻗﻊ ﰲ ﻗﻠﻮﻬﺑﻢ ﺗﻌﻈﻴﻢ ﻣﺎ ﺷﺮﻋﻮﻩ ﻓﻴﻬﺎ ﻳﻄﻠﺒﻮﻥ ﺑﺬﻟﻚ ﺭﺿﻮﺍﻥ ﺍﷲ‬
‫ﻓﻠﺬﻟﻚ ﺍﻋﺘﱪﻫﺎ ﺍﷲ ﺍﻋﺘﺒﺎﺭ ﻣﺎ ﺷﺮﻋﻪ ﻣﻦ ﻋﻨﺪﻩ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻓﹶﺂَﺗ ْﻴَﻨﺎ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨُﻮﺍ‬

‫ِﻣ ْﻨ ُﻬ ْﻢ( ﺍﻱ ﻣﻦ ﺍﳌﻘﻠﺪﻳﻦ ﺍﻳﺎﻫﻢ ﰲ ﺗﻠﻚ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﳌﺸﺮﻭﻋﺔ ﻭﺍﻻﺩﻳﺎﻥ ﺍﳌﺨﺘﺮﻋﺔ ﺍﳌﻮﺿﻮﻋﺔ‬
‫ﺃﺟﺮﻫﻢ ﻭﻛﺜﲑ ﻣﻨﻬﻢ ﻓﺎﺳﻘﻮﻥ ﺍﻱ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻴﻬﺎ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻬﺎ * ﻗﺎﻝ‬
‫ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﻔﺘﻮﺣﺎﺕ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺘﲔ ﻭﻣﺎﺋﺔ ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺴﻴﺎﺳﺔ‬
‫ﺍﳊﻜﻤﻴﺔ ﳌﺼﺎﱀ ﺍﻟﻌﺎﱂ ﺍﻟﱵ ﱂ ﻳﺄﺕ ﻬﺑﺎ ﻣﻼﺋﻜﺔ ﺍﻻﳍﺎﻡ ﻭﺍﻟﻠﻤﻤﺎﺕ ﻋﻠﻰ ﻗﻠﻮﺏ ﻋﻠﻤﺎﺀ‬
‫ﺍﻟﺰﻣﺎﻥ ﻭﺣﻜﻤﺎﺀ ﺍﻟﻮﻗﺖ ﻓﻴﻠﻘﻮﻬﻧﺎ ﰲ ﺍﻓﻜﺎﺭﻫﻢ ﻻ ﻋﻠﻰ ﺍﺳﺮﺍﺭﻫﻢ ﻓﻴﻀﻌﻮﻬﻧﺎ ﻭﳛﻤﻠﻮﻥ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻭﺍﳌﻠﻮﻙ ﻭﻣﺎ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻙ ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﱵ ﻓﻴﻬﺎ‬
‫ﻣﺼﺎﱀ ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻲ ﺍﻟﺒﺪﻉ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﺍﺛﲎ ﺍﷲ ﻋﻠﻰ ﻣﻦ ﺭﻋﺎﻫﺎ ﺣﻖ ﺭﻋﺎﻳﺘﻬﺎ‬
‫ﺍﺑﺘﻐﺎﺀ ﺭﺿﻮﺍﻥ ﺍﷲ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﻓﺎﻫﻞ ﺍﻟﻔﺘﺮﺍﺕ ﺣﻴﻨﺌﺬ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺛﻼﺛﺔ ﺍﻗﺴﺎﻡ * ﺍﻟﻘﺴﻢ‬
‫ﺍﻻﻭﻝ ﺍﳋﻮﺍﺹ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺮﻋﻮﻫﺎ ﻭﲪﻠﻮﺍ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ * ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﺍﻟﻌﻮﺍﻡ ﻭﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﻗﻠﺪﻭﻫﻢ ﻓﻴﻬﺎ ﻭﺭﻋﻮﻫﺎ ﺣﻖ ﺭﻋﺎﻳﺘﻬﺎ ﺑﺎﻻﻧﻘﻴﺎﺩ ﺍﻟﻴﻬﺎ ﻭﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﺎﻫﺎ ﺍﺑﺘﻐﺎﺀ‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ * ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﺍﳋﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻴﻬﺎ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻬﺎ ﻓﻠﻬﺬﺍ ﻣﺎ‬
‫ﺣﻜﻢ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺍﺣﺪ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺍﺕ ﺍﳋﺎﻟﻴﺔ ﻋﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻻﳍﻴﺔ‬
‫ﺍﻟﻨﺒﻮﻳﺔ ﺑﺎﻬﻧﻢ ﺍﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﺑﻞ ﺫﻫﺒﻮﺍ ﺍﱃ ﺍﻧﻪ ﻻ ﺗﻌﺬﻳﺐ ﳍﻢ ﻟﻌﺪﻡ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ‬
‫ﺚ َﺭ ُﺳﻮ ﹰﻻ( * ﻭﺍﻋﻠﻢ ﺍﻥ ﺍﺋﻤﺔ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ‬
‫ﲔ َﺣﱠﺘﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ َﻣﺎ ﹸﻛﱠﻨﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﺍﻫﻞ ﺍﻟﻜﻼﻡ ﻭﺍﻻﺻﻮﻝ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻥ ﻣﻦ ﻣﺎﺕ ﻭﱂ ﺗﺒﻠﻐﻪ ﺍﻟﺪﻋﻮﺓ ﳝﻮﺕ ﻧﺎﺟﻴﺎ ﻭﻻ‬
‫ﺚ َﺭ ُﺳﻮ ﹰﻻ(‬
‫ﲔ َﺣﱠﺘﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫ﻳﻘﺎﺗﻞ ﺣﱴ ﻳﺪﻋﻰ ﺍﱃ ﺍﻻﺳﻼﻡ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ) َﻭ َﻣﺎ ﹸﻛﱠﻨﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﻓﺎﺳﺘﺪﻟﻮﺍ ﻬﺑﺬﻩ ﺍﻵﻳﺎﺕ ﻋﻠﻰ ﺍﻧﻪ ﻻ ﺗﻌﺬﻳﺐ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻭﺭﺩﻭﺍ ﺍﳌﻌﺘﺰﻟﺔ ﻬﺑﺎ ﻋﻠ ّﻲ ﻭﻣﻦ‬

‫ ‪- ٢٠٨‬‬‫ﻭﺍﻓﻘﻬﻢ ﰲ ﲢﻜﻴﻢ ﺍﻟﻌﻘﻞ ﻭﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻫﻞ‬
‫ﺍﻻﻋﺘﺰﺍﻝ ﻭﺍﻟﺒﺪﻋﺔ ﰲ ﺷﻜﺮ ﺍﳌﻨﻌﻢ ﻫﻞ ﻫﻮ ﻭﺍﺟﺐ ﻋﻘﻼ ﺍﻭ ﻻ ﻓﻤﺬﻫﺐ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻥ‬
‫ﺷﻜﺮ ﺍﳌﻨﻌﻢ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ﻋﻘﻼ ﺑﻞ ﺑﺎﻟﺴﻤﻊ ﻭﻣﺬﻫﺐ ﺍﻫﻞ ﺍﻻﻋﺘﺰﺍﻝ ﺍﻧﻪ ﻭﺍﺟﺐ ﻋﻘﻼ‬
‫ﻗﺎﻝ ﺍﻻﻣﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﰲ ﺍﶈﺼﻮﻝ ﺷﻜﺮ ﺍﳌﻨﻌﻢ ﻻ ﳚﺐ ﻋﻘﻼ ﺧﻼﻓﺎ ﻟﻠﻤﻌﺘﺰﻟﺔ‬
‫ﻟﻨﺎ ﺍﻧﻪ ﻟﻮ ﲢﻘﻖ ﺍﻟﻮﺟﻮﺏ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻓﻼ ﻭﺟﻮﺏ ﻭﻗﺎﻝ ﺍﻟﻜﻴﺎ ﺍﳍﺮﺍﺳﻲ ﰲ ﺗﻌﻠﻴﻘﻪ ﰲ‬
‫ﺍﻻﺻﻮﻝ ﰲ ﻣﺴﺄﻟﺔ ﺷﻜﺮ ﺍﳌﻨﻌﻢ ﺇﻋﻠﻢ ﺍﻥ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺮ ﻋﻠﻴﻪ ﺁﺭﺍﺀ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻗﺎﻃﺒﺔ ﺍﻧﻪ ﻻ‬
‫ﻣﺪﺭﻙ ﻟﻼﺣﻜﺎﻡ ﺳﻮﻯ ﺍﻟﺸﺮﻉ ﺍﳌﻨﻘﻮﻝ ﻭﻻ ﻳﺘﻠﻘﻰ ﺣﻜﻢ ﻗﻀﻴﺎﺕ ﺍﻟﻌﻘﻮﻝ ﻓﺎﻣﺎ ﻣﺎ ﻋﺪﺍ‬
‫ﺍﻫﻞ ﺍﳊﻖ ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﳋﻠﻖ ﻛﺎﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﻏﲑﻫﻢ ﻓﺎﻬﻧﻢ ﺫﻫﺒﻮﺍ ﺍﱃ ﺍﻥ‬
‫ﺍﻻﺣﻜﺎﻡ ﻣﻨﻘﺴﻤﺔ ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﺘﻠﻘﻰ ﻣﻦ ﺍﻟﺸﺮﻉ ﺍﳌﻨﻘﻮﻝ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻠﻘﻰ ﻣﻦ ﻗﻀﻴﺎﺕ‬
‫ﺍﻟﻌﻘﻮﻝ ﻗﺎﻝ ﻭﺍﻣﺎ ﳓﻦ ﻓﻨﻘﻮﻝ ﻻ ﳚﺐ ﺷﻲﺀ ﻗﺒﻞ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﻓﺎﺫﺍ ﻇﻬﺮ ﻭﺍﻗﺎﻡ ﺍﳌﻌﺠﺰﺓ‬
‫ﲤﻜﻦ ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﺍﻟﻨﻈﺮ ﻓﻨﻘﻮﻝ ﻻ ﺗﻌﻠﻢ ﺍﻭﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍ ﹼﻻ ﺑﺎﻟﺴﻤﻊ ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ *‬
‫ﻭﺫﻟﻚ ﻻﻥ ﺍﻟﻮﺟﻮﺏ ﺍﳕﺎ ﻳﺘﻮﺟﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺑﻌﺪ ﺍﻣﺮ ﺍﳊﻖ ﻟﻪ ﲝﻜﻢ ﻣﻦ ﺍﻻﺣﻜﺎﻡ ﻋﻠﻰ‬
‫ﻟﺴﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻭﻫﺬﺍ ﻻ ﻳﺘﺼﻮﺭ ﰲ ﺍﻟﻔﺘﺮﺓ ﻗﺒﻞ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﻓﻼ ﻭﺟﻮﺏ ﻭﻻ ﻋﺬﺍﺏ‬
‫ﻓﻤﻦ ﻣﺎﺕ ﰲ ﺍﻟﻔﺘﺮﺓ ﻭﺯﻣﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺍﶈﻤﺪﻳﺔ ﺑﺎﻟﺒﻴﻨﺔ ﻭﺍﳊﺠﺔ ﺍﻻﳍﻴﺔ ﳝﻮﺕ‬
‫ﻧﺎﺟﻴﺎ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻤﻦ ﻗﺎﻝ ﻓﻴﻪ ﺍﻧﻪ ﰲ ﺍﻟﻨﺎﺭ ﻓﻬﻮ ﻣﻦ ﺍﻫﻞ ﺍﻻﻋﺘﺰﺍﻝ ﻭﺍﻟﺒﺪﻋﺔ‬
‫ﻻﻧﻪ ﺧﺎﻟﻒ ﺍﻫﻞ ﺍﳊﻖ ﻣﻦ ﺍﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻫﻮ ﻣﺒﲏ ﻋﻠﻰ ﻭﺟﻮﺏ ﺷﻜﺮ ﺍﳌﻨﻌﻢ ﻋﻘﻼ ﻭﻫﺬﺍ‬
‫ﻟﻴﺲ ﻛﺬﻟﻚ ﻟﻌﺪﻡ ﺗﻮﺟﻪ ﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ ﺍﺣﺪ ﰲ ﺍﻟﺰﻣﻦ ﺍﳋﺎﱄ ﻋﻦ ﺍﻟﺸﺮﻉ ﺍﻟﺜﺎﺑﺖ ﻋﻠﻰ‬
‫ﲔ َﺣﱠﺘﻰ‬
‫ﻟﺴﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻓﻼ ﺗﻌﺬﻳﺐ ﻗﺒﻞ ﳎﺊ ﺍﻟﺮﺳﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻭ َﻣﺎ ﹸﻛﱠﻨﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﺚ َﺭ ُﺳﻮ ﹰﻻ( * ﺍﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺍﰊ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﳘﺎ ﻋﻦ ﻗﺘﺎﺩﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫َﻧ ْﺒ َﻌ ﹶ‬
‫ﺚ َﺭ ُﺳﻮ ﹰﻻ( ﻗﺎﻝ ﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﲟﻌﺬﺏ ﺍﺣﺪﺍ ﺣﱴ ﻳﺴﺒﻖ‬
‫ﲔ َﺣﱠﺘﻰ َﻧ ْﺒ َﻌ ﹶ‬
‫) َﻭ َﻣﺎ ﹸﻛﱠﻨﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬
‫ﺍﻟﻴﻪ ﻣﻦ ﺍﷲ ﺧﱪ ﺍﻭ ﻳﺄﺗﻴﻪ ﻣﻦ ﺍﷲ ﺑﻴﻨﺔ ﻭﻟﻜﻦ ﺍﻻﻭﻓﻖ ﻟﻠﺤﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ﰲ ﺣﻖ ﺍﻫﻞ‬
‫ﺍﻟﻔﺘﺮﺓ ﻭﺍﻻﻃﻔﺎﻝ ﻭﺍﻟﺼﻐﺎﺭ ﻭﺍﺠﻤﻟﺎﻧﲔ ﺍﻥ ﺗﻨﺠﺮ ﺣﺎﳍﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﱃ ﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻴﻬﻢ‬
‫ﻭﺩﻋﻮﺗﻪ ﺍﻳﺎﻫﻢ ﻓﺎﻥ ﺁﻣﻨﻮﺍ ﺃﻣﻨﻮﺍ ﻭﺍﻥ ﺧﺎﻟﻔﻮﺍ ﺍﺩﺧﻠﻮﺍ ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﺫﻛﺮ ﰲ ﺍﺣﻮﺍﻝ ﺍﻫﻞ‬

‫ ‪- ٢٠٩‬‬‫ﺍﻟﻔﺘﺮﺓ ﻓﺎﻓﻬﻢ * ﻭﺍﻋﻠﻢ ﺍﻥ ﺣﺎﻝ ﺍﺑﻮﻱ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﻜﻢ ﺍﻟﻌﻘﻞ ﻻ ﳜﻠﻮ‬
‫ﻋﻦ ﺍﻣﺮﻳﻦ ﺍﻱ ﺍﻬﻧﻤﺎ ﺍﻣﺎ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻭﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻣﺎ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﲔ َﺣﱠﺘﻰ‬
‫ﻓﺎﻥ ﻛﺎﻧﺎ ﻣﻦ ﺍﻫﻞ ﺍﻟﻔﺘﺮﺓ ﻓﻬﻤﺎ ﻣﻦ ﺍﻫﻞ ﺍﻟﻨﺠﺎﺓ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ َﻣﺎ ﹸﻛﱠﻨﺎ ُﻣ َﻌ ِّﺬِﺑ َ‬

‫ﺚ َﺭ ُﺳﻮ ﹰﻻ( ﻭﺍﻥ ﱂ ﻳﻜﻮﻧﺎ ﻣﻦ ﺍﻟﻔﺘﺮﺓ ﻓﻼ ﻳﺮﺳﻞ ﺍﷲ ﺍﻟﻴﻬﻤﺎ ﻏﲑ ﺍﺑﻨﻬﻤﺎ ﳏﻤﺪ ﺻﻠﻰ‬
‫َﻧ ْﺒ َﻌ ﹶ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﺧﺘﺼﺎﺻﻪ ﻬﺑﻤﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﲝﺴﺐ ﺍﻻﺑﻮﺓ ﻭﺍﻻﻣﻮﻣﺔ ﻭﻻﺧﺘﺼﺎﺹ ﺍﻟﺪﻋﻮﺓ‬
‫ﰲ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻣﻦ ﻧﺴﻞ ﺍﲰﺎﻋﻴﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻪ ﻭﺍﻧﺒﻌﺎﺛﻪ ﻓﻴﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻛﻤﺎ ﺍﺭﺳﻠﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻴﻬﻤﺎ ﻣﻦ ﻇﻬﻮﺭﻩ ﻬﺑﻤﺎ ﻭﺑﻌﺜﻪ ﰲ ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻳﺮﺳﻠﻪ ﺍﻟﻴﻬﻤﺎ ﰲ‬
‫ﺚ ﻓِﻴ ِﻬ ْﻢ َﺭﺳُﻮ ﹰﻻ ِﻣ ْﻨ ُﻬ ْﻢ * ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )ﺭَﺑﻨَﺎ ﻭَﺍْﺑ َﻌ ﹾ‬

‫‪ (١٢٩‬ﺍﻵﻳﺔ ﻭﺍﻥ ﻛﺎﻧﺎ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻻﳍﻴﺔ ﻭﺍﻟﺸﻬﺎﺩﺓ‬
‫ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓﻬﻮ ﺍﳌﺪﻋﻲ ﻓﻈﻬﺮﺕ ﺳﻌﺎﺩﻬﺗﻤﺎ ﰲ ﺍﻻﺯﻝ ﺑﺎﺻﻄﻔﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻳﺎﳘﺎ ﻣﻦ ﲨﻴﻊ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻟﻴﻜﻮﻧﺎ ﺍﺑﻮﻳﻦ ﳌﻦ ﺟﻌﻠﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﻇﻬﺮ ﻣﻦ ﺳﻌﺎﺩﻬﺗﻤﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﺍﻣﺘﻴﺎﺯﳘﺎ ﻋﻦ ﺳﺎﺋﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺟﻬﺔ ﻇﻬﻮﺭﻩ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ‬
‫ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻣﻨﻬﻤﺎ ﻭﺗﻈﻬﺮ ﺳﻌﺎﺩﻬﺗﻤﺎ ﰲ ﺍﻵﺧﺮﺓ ﺑﺸﻬﻮﺩﳘﺎ ﺍﺑﻨﻬﻤﺎ ﰲ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ‬
‫ﻋﻨﺪ ﺍﳊﻮﺽ ﺍﳌﻮﺭﻭﺩ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻌﻈﻤﻰ ﻭﺍﻟﺮﲪﺔ ﺍﻟﻜﺎﻓﺔ ﺍﻟﻜﱪﻯ ﻭﳒﺎﻬﺗﻤﺎ ﰲ‬
‫ﻋﺎﻗﻴﺔ ﺍﻣﺮﳘﺎ‪.‬‬
‫ﺍﻟﻮﺻﻴﺔ‬

‫ﺇﻋﻠﻢ ﺍﻥ ﳑﺎ ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺍﻟﺘﻘﻲ ﻭﺍﳌﺆﻣﻦ ﺍﻟﻮﺭﻉ ﺍﻟﻨﻘﻲ ﺍﻟﺘﻮﺟﻪ ﺍﱃ ﺍﷲ‬
‫ﺑﺎﻻﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻻﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺍﻥ ﻳﱰﻩ ﻧﻔﺴﻪ ﻋﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‬
‫ﻭﺍﻻﺧﻼﻕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﺗﻮﺟﻬﻪ ﺍﱃ ﻋﺎﱂ ﺍﳋﻠﻖ ﻭﳜﻠﻲ ﻗﻠﺒﻪ ﻋﻦ ﺍﳋﻮﺍﻃﺮ ﺍﻟﻜﻮﻧﻴﺔ‬
‫ﻭﺍﻟﻠﻮﺍﺋﺢ ﺍﻟﻐﲑﻳﺔ ﺍﻟﱵ ﺗﻮﺟﺐ ﺍﺣﺘﺠﺎﺑﻪ ﻋﻦ ﺣﻀﺮﺓ ﺍﳉﻤﻊ ﻭﺍﻟﺮﺗﻖ ﻭﺍﻥ ﻳﻄﻠﺐ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺍﻭﻻ ﺍﻟﻔﻬﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻱ ﺑﻌﺪ ﺍﻋﺮﺍﺿﻪ ﻋﻦ ﺍﳋﻠﻖ ﻭﺗﻮﺟﻬﻪ ﺍﱃ ﺍﳊﻖ ﻭﺍﻥ‬
‫ﻳﻄﻠﺐ ﺍﻟﻔﻬﻢ ﻣﻦ ﺍﷲ ﺑﺎﻟﺘﱰﻩ ﻋﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻻﳍﻴﺔ ﻛﻤﺎ ﰲ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺍﻧﺰﻟﻪ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺻﺪﺭ ﻣﻦ ﻟﺴﺎﻧﻪ ﻓﺎﻧﻪ ﺻﻠﻰ ﺍﷲ‬

‫ ‪- ٢١٠‬‬‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )ﺍﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻫﻢ ﺍﻫﻞ ﺍﷲ ﻭﺧﺎﺻﺘﻪ( ﺍﻱ ﺍﻫﻞ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻔﻬﻢ ﻓﻴﻪ‬
‫ﻋﻦ ﺍﷲ ﺑﺎﻋﻄﺎﺀ ﺍﷲ ﳍﻢ ﻓﻴﻪ ﺍﻟﻔﻬﻢ ﺑﺎﻟﺘﺠﻠﻲ ﺍﻻﳍﻲ ﰲ ﻗﻠﻮﻬﺑﻢ ﻭﺑﻮﺍﻃﻨﻬﻢ ﻫﻢ ﺍﻫﻞ ﺍﷲ‬
‫ﻭﺧﺎﺻﺘﻪ ﻓﻴﺤﻜﻢ ﺑﺎﻟﻔﻬﻢ ﺍﻟﺬﻱ ﺭﺯﻗﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻭﺍﻟﻔﻬﻢ ﺍﻟﺬﻱ ﺭﺯﻗﻪ ﺍﷲ ﰲ ﺣﺪﻳﺚ‬
‫ﺭﺳﻮﻟﻪ ﻭﺭﺍﺛﺔ ﺣﻘﻴﻘﻴﺔ ﻭﻫﻲ ﺍﻟﻔﻬﻢ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻓﺎﻥ ﺍﳊﺪﻳﺚ ﻣﺜﻞ‬
‫ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻨﺺ ﻓﺎﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) َﻭﻣَﺎ َﻳ ْﻨ ِﻄﻖُ َﻋ ِﻦ ﺍﹾﻟ َﻬﻮَﻯ * ِﺍ ﹾﻥ ﻫُ َﻮ ِﺍ ﱠﻻ َﻭ ْﺣﻲٌ‬

‫ﻳُﻮﺣَﻰ * ﺍﻟﻨﺠﻢ‪ (٤-٣ :‬ﻭﻫﻮ ﺍﻟﻔﻬﻢ ﻋﻦ ﺍﷲ ﰲ ﻗﻠﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻟﺬﻱ ﻳﻌﻄﻴﻪ‬

‫ﺍﻟﻔﻬﻢ ﻋﻦ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﰲ ﺣﻖ ﺍﺑﻮﻱ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ‬
‫ﺍﻻﺳﻼﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻓﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﺧﱪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺣﻖ‬
‫ﺫﺭﻳﺘﻪ ﻭﺑﻘﺎﺀ ﻣﻠﺘﻪ ﻓﻴﻬﻢ ﻭﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻬﻢ ﻣﻨﻬﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﺷﻬﺪ ﺑﺒﻘﺎﺀ‬
‫ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺫﺭﻳﺘﻪ ﺍﱃ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺒﻞ ﺍﷲ ﺩﻋﻮﺗﻪ ﻓﺎﺑﻘﻰ ﻣﻠﺘﻪ ﰲ ﺫﺭﻳﺘﻪ‬
‫ﻭﺍﺛﺒﺖ ﺫﺭﻳﺘﻪ ﻋﻠﻴﻬﺎ ﻭﻻ ﺳﻴﻤﺎ ﺫﺭﻳﺘﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺘﻘﻠﺐ ﰲ‬
‫ﺻﻮﺭﻫﻢ ﻭﻳﻨﻘﻞ ﻣﻦ ﺍﺻﻼﻬﺑﻢ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﻭﻣﻦ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ‬
‫ﺍﻻﺻﻼﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ ﻇﻬﻮﺭ ﺍﻟﺼﻮﺭﺓ ﺍﳊﺴﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﶈﻤﺪﻳﺔ ﺍﳉﺎﻣﻌﺔ‬
‫ﻣﺘﺮﻗﻴﺎ ﰲ ﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﺘﻬﺬﻳﺐ ﺍﱃ ﺍﻥ ﻭﺻﻞ ﺍﱃ ﺍﺑﻮﻳﻪ ﺍﻟﻠﺬﻳﻦ ﺍﻗﺘﻀﺖ ﺣﺎﳍﻤﺎ ﻛﻤﺎﻝ‬
‫ﻧﺸﺄﺗﻪ ﺍﻟﻌﻨﺼﺮﻳﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻇﻬﻮﺭﻩ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﶈﻤﺪﻳﺔ ﺍﻟﱵ ﺍﺭﺍﺩﻫﺎ ﺍﳊﻖ ﺗﻌﺎﱃ‬
‫ﻭﺗﻮﻗﻒ ﻋﻠﻴﻬﺎ ﻧﺰﻭﻝ ﺍﻟﻜﺘﺎﺏ ﺍﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﺎﻣﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﱂ ﻳﺰﻝ ﺍﷲ ﻳﻨﻘﻠﲏ ﻣﻦ ﺍﻻﺻﻼﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ ﺍﻻﺭﺣﺎﻡ‬
‫ﺍﻟﻄﺎﻫﺮﺓ ﺍﳌﺼﻔﻰ ﻣﻬﺬﺑﺎ( * ﻭﺍﻣﺎ ﻣﺎ ﻋﺪﺍ ﺍﻟﻔﻬﻢ ﻋﻦ ﺍﷲ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﺎﻟﺘﻮﺟﻪ ﺍﱃ‬
‫ﺍﻻﻣﻮﺭ ﺍﳊﺴﻴﺔ ﻭﺍﻻﺣﻮﺍﻝ ﺍﳋﺴﻴﺴﺔ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻻﻧﻈﺎﺭ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻻﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻋﻠﻰ‬
‫ﻣﻘﺘﻀﻰ ﺍﳋﻮﺍﻃﺮ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻻﻟﻘﺎﺁﺕ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻓﻀﻼﻝ ﻭﺣﺮﻣﺎﻥ ﻭﻃﺮﺩ ﻣﻦ ﺟﻨﺎﺏ ﺍﳊﻖ‬
‫ﻭﺧﺬﻻﻥ * ﰒ ﺍﻋﻠﻢ ﺍﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳋﺎﺻﺔ ﻭﺍﳌﻠﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻪ‬
‫ﲣﻠﻞ ﰲ ﺍﳊﻀﺮﺍﺕ ﺍﻻﲰﺎﺋﻴﺔ ﻭﲣﻠﻖ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻻﳍﻴﺔ ﰲ ﺍﳌﺮﺍﺗﺐ ﺍﻟﻐﻴﺒﻴﺔ ﻣﺘﻮﺟﻪ ﻟﻮﺟﻪ ﺍﷲ‬
‫ﺍﳉﺎﻣﻊ ﳉﻤﻴﻊ ﺍﻟﻮﺟﻮﻩ ﺍﻻﲰﺎﺋﻴﺔ ﻣﻌﺮﺽ ﻋﻦ ﺍﻟﻮﺟﻮﻩ ﺍﳌﻈﻬﺮﻳﺔ ﰲ ﺍﻟﻌﻮﺍﱂ ﺍﻟﻌﻠﻮﻳﺔ‬

‫ ‪- ٢١١‬‬‫ﻭﺍﻟﺴﻔﻠﻴﺔ ﻣﺘﺤﻘﻖ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻻﳍﻴﺔ ﻓﻠﻬﺬﺍ ﻃﻠﺐ ﻣﻦ‬
‫ﺍﷲ ﰲ ﻧﺪﺍﺋﻪ ﺛﺒﻮﺗﻪ ﻋﻠﻰ ﺍﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﻭﻃﻠﺐ ﺛﺒﻮﺕ ﺫﺭﻳﺘﻪ ﻋﻠﻴﻪ ﻭﺑﻘﺎﺀ‬
‫ﻭﻓﻴﻬﻢ ﺍﱃ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻓﺎﻥ ﺑﻴﺖ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ ﻭﰲ ﺫﺭﻳﺘﻪ ﺍﻟﺬﻳﻦ ﻫﻢ ﺁﺑﺎﺅﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ‬
‫ﻣﻦ ﺻﻠﺒﻪ ﺑﺼﻮﺭﺓ ﺳﺮﻩ ﻭﻧﺸﺄﻭﺍ ﰲ ﺣﺮﻡ ﺧﻠﺘﻪ ﺑﺎﻟﺒﺎﻥ ﺍﺣﻜﺎﻡ ﻧﺒﻮﺗﻪ ﻭﲢﻘﻘﻮﺍ ﺑﺎﻟﺼﻔﺎﺕ‬
‫ﺍﳋﻠﻴﻠﻴﺔ ﻭﺍﳌﻠﺔ ﺍﳊﻨﻴﻔﻴﺔ ﻫﻢ ﳏﺎﻣﻞ ﻟﻠﺼﻮﺭﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﶈﻤﺪﻳﺔ ﻻ ﻗﺎﺑﻠﻴﺔ ﻓﻴﻬﻢ ﺑﻌﺪ ﲢﻘﻘﻬﻢ‬
‫ﲝﻘﻴﻘﺔ ﺍﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﱃ ﺍﷲ ﻭﺗﻘﺮﻬﺑﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻥ ﻳﺮﺟﻌﻮﺍ ﺍﱃ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﻣﻴﻠﻬﻢ ﺍﱃ ﺍﻻﻟﻘﺎﺁﺕ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻭﺍﳋﻮﺍﻃﺮ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﻟﻴﺲ ﻟﻠﺸﻴﻄﺎﻥ ﻋﻠﻴﻬﻢ‬
‫ﺳﻠﻄﺎﻥ ﻳﻐﻮﻳﻬﻢ ﻛﻤﺎ ﺍﺧﱪ ﺍﳊﻖ ﺗﻌﺎﱃ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻟﻨﺎ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ )ِﺍ ﱠﻥ‬
‫ﻚ َﻋ ﹶﻠ ْﻴ ِﻬ ْﻢ ُﺳ ﹾﻠﻄﹶﺎﻥﹲ * ﺍﳊﺠﺮ‪ (٤٢ :‬ﻭﻻ ﺷﻚ ﺍﻥ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺲ ﹶﻟ َ‬
‫ِﻋﺒَﺎﺩِﻱ ﹶﻟ ْﻴ َ‬
‫ﻭﺫﺭﻳﺘﻪ ﺍﻟﺬﻳﻦ ﻫﻢ ﺁﺑﺎﺅﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻳﻦ ﺩﻋﺎ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﺣﻘﻬﻢ ﺛﺒﻮﻬﺗﻢ ﻋﻠﻰ‬
‫ﺍﻻﺳﻼﻡ ﻭﺑﻘﺎﺀﻩ ﻓﻴﻬﻢ ﺍﱃ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻭﻗﺒﻞ ﺍﷲ ﺩﻋﺎﺀﻩ ﻭﺑﻌﺚ ﺭﺳﻮﻟﻪ ﺍﻟﺬﻱ ﻃﻠﺒﻪ ﻣﻨﻪ‬

‫ﻓﻴﻬﻢ ﻣﻨﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ )ﺍﻧﺎ ﺩﻋﻮﺓ ﺍﰊ ﺍﺑﺮﺍﻫﻴﻢ( ﻓﻬﻢ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺬﻳﻦ‬
‫ﻟﻴﺲ ﻟﻠﺸﻴﻄﺎﻥ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ ﰲ ﺍﺿﻼﳍﻢ ﰲ ﺍﻻﺷﺮﺍﻙ ﻓﺎﻬﻧﻢ ﳏﻔﻮﻇﻮﻥ ﲝﻔﻆ ﺍﷲ ﺍﻳﺎﻫﻢ‬
‫ﰲ ﺑﻴﺖ ﻣﻠﺔ ﺍﳋﻠﻴﻞ ﻭﺣﺮﻡ ﺍﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﱵ ﰲ ﺫﻭﺍﻬﺗﻢ ﻭﺑﻮﻋﺪ ﺍﷲ ﺑﺬﻟﻚ‬
‫ﻓﺎﻧﻪ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ ﻓﺎﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ﻋﻨﺪﻙ ﻭﻋﺮﻓﺖ ﻣﻌﲎ ﺍﻻﺳﻼﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺩﻋﻮﺓ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﺑﻪ ﻭﻃﻠﺒﻪ ﻣﻦ ﺍﷲ ﺍﻥ ﻳﺜﺒﺘﻬﻢ ﻋﻠﻰ ﺍﻻﺳﻼﻡ ﻭﻳﺒﻘﻴﻪ ﻓﻴﻬﻢ ﺍﱃ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻬﻢ‬
‫ﻣﻨﻬﻢ ﻭﻋﺮﻓﺖ ﺑﻌﺜﻪ ﻣﻨﻬﻢ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﳌﻠﺔ ﻻ ﲢﺘﺎﺝ ﺍﻥ ﺗﺴﺘﺪﻝ ﺑﺎﻵﻳﺎﺕ ﻭﺍﻻﺣﺎﺩﻳﺚ ﻋﻠﻰ‬
‫ﺑﻘﺎﺀ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﰲ ﺫﺭﻳﺘﻪ ﻭﺛﺒﻮﻬﺗﻢ ﻋﻠﻴﻬﺎ ﻭﻛﻮﻥ ﺁﺑﺎﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻠﻬﻢ ﺍﱃ‬
‫ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻻﺳﻼﻡ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺑﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ‬
‫ﺫﺭﻳﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺍﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻭﺍﺧﺒﺎﺭﻩ ﺑﺎﺑﻘﺎﺀ ﻛﻠﻤﺔ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺫﺭﻳﺘﻪ ﺍﱃ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻟﻌﺪﻡ ﺛﺒﻮﺕ ﺍﻟﺸﺮﻙ ﻣﻨﻬﻢ ﺑﺎﻟﻨﺺ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﺬﻱ ﻳﻌﺎﺭﺽ ﺫﻟﻚ ﺍﻻﺧﺒﺎﺭ ﻓﺎﻧﻪ ﻻ ﻧﺺ ﰲ ﺫﻟﻚ ﻓﺎﻧﻪ ﺑﻌﺾ ﺍﻟﻈﻦ ﻣﻦ ﺑﻌﺾ‬

‫ ‪- ٢١٢‬‬‫ﺍﳉﻬﻠﺔ ﺍﻟﺬﻳﻦ ﻻ ﻓﻬﻢ ﳍﻢ ﻣﻦ ﺍﷲ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻻﻥ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻕ‬
‫ﰲ ﺫﺭﻳﺘﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﱃ ﻣﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻠﺬﻟﻚ ﻭﻓﻘ ُﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻣﺮﻩ ﻟﻌﺒﺎﺩﺗﻪ‬
‫ﲟﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﱴ ﺟﺎﺀ ﺍﳌﻠﻚ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ * ﻗﺎﻝ‬
‫ﺍﻟﺸﻴﺦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺍﻟﻔﺘﻮﺣﺎﺕ ﰲ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻭﺍﻻﺭﺑﻌﲔ ﻭﳌﺎ ﻛﺎﻧﺖ ﺣﺎﻟﺘﻪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻣﺮﻩ ﺍﻥ ﺍﷲ ﻭﻓﻘﻪ ﻟﻌﺒﺎﺩﺗﻪ ﲟﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﻛﺎﻥ ﳜﻠﻮ ﺑﻐﺎﺭ ﺣﺮﺍﺀ ﻳﺘﺤﻨﺚ ﻓﻴﻪ ﻋﻨﺎﻳﺔ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺍﱃ ﺍﻥ ﻓﺠﺄﻩ ﺍﳊﻖ ﻓﺠﺎﺀﻩ ﺍﳌﻠﻚ ﻓﺴﻠﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﻋﺮﻓ ُﻪ ﺑﻨﺒﻮﺗﻪ ﻓﻠﻤﺎ ﺗﻘﺮﺭﺕ‬
‫ﻋﻨﺪﻩ ﺍﺭﺳﻞ ﺍﱃ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ﺑﺸﲑﺍ ﻭﻧﺬﻳﺮﺍ ﻭﺩﺍﻋﻴﺎ ﺍﱃ ﺍﷲ ﺑﺎﺫﻧﻪ ﻭﺳﺮﺍﺟﺎ ﻣﻨﲑﺍ ﺍﻧﺘﻬﻰ‬
‫ﻛﻼﻣﻪ * ﻓﺤﻴﻨﺌﺬ ﻣﺎ ﺯﺍﻟﺖ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺛﺎﺑﺘﺔ ﻭﻣﺎ ﺯﺍﻟﺖ ﺍﻣﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﻣﺴﻠﻤﺔ ﻣﻦ ﻟﺪﻥ‬
‫ﺩﻋﻮﺓ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﱃ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ ﻋﻨﺪ‬
‫ﺍﻻﺭﺑﻌﲔ ﻣﻦ ﻋﻤﺮﻩ ﻓﺤﻴﻨﺌﺬ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺜﺘﻪ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺘﻪ‬
‫ﺚ ﻓِﻴ ِﻬ ْﻢ َﺭﺳُﻮ ﹰﻻ ِﻣ ْﻨ ُﻬ ْﻢ * ﺍﻟﺒﻘﺮﺓ‪ (١٢٩ :‬ﻻﻧﻪ ﻛﺎﻥ ﻳﺘﻌﺒﺪ ﻋﻠﻰ‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻭَﺍْﺑ َﻌ ﹾ‬

‫ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻓﺎﳔﺘﻤﺖ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﺑﻌﺜﺘﻪ ﻣﻦ‬
‫ﺣﻴﺚ ﺗﻌﺒﺪﻩ ﲟﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺣﻴﺚ ﻛﻮﻬﻧﺎ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻌﺪ‬
‫ﺑﻌﺜﺘﻪ ﺷﺮﻋﺖ ﻟﻪ ﻣﻠﺔ ﺍﺑﺮﺍﻫﻴﻢ ﺍﺗﺒﺎﻋﺎ ﳌﻠﺘﻪ ﻻ ﻻﺑﺮﺍﻫﻴﻢ ﻓﺘﻌﺒﺪ ﻬﺑﺎ ﻣﻦ ﺣﻴﺚ ﺑﻘﻴﺖ ﺫﺭﻳﺘﻪ‬
‫ﰲ ﻣﻠﺘﻪ ﻭﻣﻠﺘﻪ ﰲ ﺫﺭﻳﺘﻪ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻭﺧﺘﻤﺖ ﻣﻠﺘﻪ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﻃﻠﺒﻪ ﻣﻦ ﺭﺑﻪ‬
‫ﺍﻥ ﻳﺒﻌﺜﻪ ﻣﻦ ﺍﻻﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺫﺭﻳﺘﻪ ﻭﺟﻌﻠﻪ ﻗﺒﻞ ﺑﻌﺜﺘﻪ ﻣﻨﻬﻢ ﻻﻧﻪ ﻣﻨﻬﻢ ﻧﺴﺒﺎ ﻭﻣﻠﺔ‬
‫ﻓﺸﺮﻑ ﺍﷲ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻥ ﺧﺘﻢ ﻣﻠﺘﻪ ﰲ ﺫﺭﻳﺘﻪ ﺑﺮﺳﻮﻟﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻣﻦ ﻣﻠﺘﻪ ﻭﻣﻦ ﺣﻴﺚ ﺍﻧﺒﻌﺎﺛﻪ ﰲ ﻣﻠﺘﻪ ﻭﺍﺣﻴﺎﺋﻪ ﻣﻠﺘﻪ ﻭﻣﻦ ﺣﻴﺚ‬
‫ﺑﻌﺜﺘﻪ ﻓﻴﻬﺎ ﺑﺎﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﻭﺍﳊﻜﻤﺔ ﺍﻻﳍﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﻗﻮﺓ ﺩﻳﻦ ﺍﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻓﺎﻧﺘﺞ ﺍﺳﻼﻡ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻱ ﺍﻧﻘﻴﺎﺩﻩ ﻭﺍﻧﻘﻴﺎﺩ ﺫﺭﻳﺘﻪ ﻭﻣﻠﺘﻪ ﺑﺎﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺍﳌﻌﺮﻓﺔ‬
‫ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﻻﳍﻴﺔ ﻋﻠﻰ ﻣﺎ ﺗﻄﻠﺒﻪ ﺣﻀﺮﺓ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺗﻘﺘﻀﻴﻪ ﺭﺗﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ‬
‫ﻭﺍﳊﻜﻤﺔ ﺍﻟﱵ ﺗﻌﻄﻲ ﻭﺿﻊ ﺍﻻﺷﻴﺎﺀ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﻭﺍﺟﺮﺍﺀ ﺍﻻﻣﻮﺭ ﻋﻠﻰ ﺳﺒﻠﻬﺎ ﻭﺑﺎﷲ‬

‫ ‪- ٢١٣‬‬‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫)ﺍﻟﺘﺘﻤﻴﻢ ﻟﻠﻮﺻﻴﺔ( ﺇﻋﻠﻢ ﺍﻥ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺣﻀﺮﺓ ﺍﻻﻟﻮﻫﻴﺔ ﻣﻦ ﺍﻻﻓﺎﺿﺔ ﻣﻦ‬

‫ﺣﻀﺮﺍﺕ ﺍﻟﻜﺮﻡ ﻭﺍﳉﻮﺩ ﻭﺧﺰﺍﺋﻦ ﺍﻟﻐﻴﺐ ﻭﺍﻟﻮﺟﻮﺩ ﻋﻠﻰ ﻣﻈﺎﻫﺮ ﻋﺎﱂ ﺍﻻﻣﻜﺎﻥ ﻭﺻﺪﺭ‬
‫ﺑﻌﺜﺔ ﺍﳊﺪﺛﺎﻥ ﻻﺟﻞ ﺍﻟﺸﻬﻮﺩ ﻭﺍﻻﻓﺎﺿﺔ ﻭﺍﻟﻌﺮﻓﺎﻥ ﻭﺍﺟﻞ ﺍﳉﻼﺀ ﺍﻟﻜﻠﻲ ﻭﺍﻟﻔﺘﻖ ﺍﳉﻤﻌﻲ‬
‫ﱄ ﻭﺗﻘﺘﻀﻴﻪ ﺣﻀﺮﺓ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﱰﺍﻫﺔ‬
‫ﺍﻷﺯ ﹼ‬
‫ﺍﻟﻜﻠﻴﺔ ﻭﺍﻻﺣﺎﻃﺔ ﺍﳉﻤﻌﻴﺔ ﻭﺍﳌﻈﻬﺮﻳﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺼﻮﺭﺓ ﺍﻻﳍﻴﺔ ﰲ ﺍﳊﻀﺮﺓ ﺍﳊﺴﻴﺔ ﺍﻟﺸﻬﺎﺩﻳﺔ‬
‫ﻭﺗﻘﺘﻀﻴﻪ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻭﺍﻻﺭﺍﺩﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﺗﻌﻠﻘﺖ ﺑﺎﳚﺎﺩ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﰲ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﻻﳍﻴﺔ ﺍﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﺁﺑﺎﺋﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺍﱃ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﷲ ﻣﻬﺬﺑﲔ ﻣﱰﻫﲔ ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻻﻭﺻﺎﻑ ﺍﻟﺮﺩﻳﺔ ﺍﻟﺴﻔﻠﻴﺔ ﺍﻟﱵ‬
‫ﲣﺎﻟﻒ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻭﺍﻟﱰﺍﻫﺔ ﺍﻻﺻﻠﻴﺔ ﺍﻻﲪﺪﻳﺔ ﻣﺴﺘﻌﺪﻳﻦ ﻟﻘﺒﻮﻝ ﺭﻭﺡ ﺫﻟﻚ‬
‫ﺍﻟﻨﻮﺭ ﺍﻻﻬﺑﺮ ﻭﺍﻟﻀﻴﺎﺀ ﺍﻻﻇﻬﺮ ﺍﻻﻧﻮﺭ ﻻ ﻳﻨﻔﺦ ﺍﷲ ﺭﻭﺡ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﶈﻤﺪﻳﺔ ﰲ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺍ ﹼﻻ ﲝﺴﺐ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﺘﺴﻮﻳﺔ ﺍﻻﳍﻴﺔ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﺗﻌﻴﻨﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻪ ﻭﻋﺒﻮﺭﻩ ﻋﻨﻪ ﻭﻻ ﻳﻘﺒﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺫﻟﻚ ﺍﻟﺮﻭﺡ ﺍﻻﳍﻴﺔ ﻭﺍﻟﻨﻮﺭ‬
‫ﺍﻻﺯﱄ ﺍﳉﻤﻌﻲ ﺍ ﹼﻻ ﺑﺎﻟﻄﻬﺎﺭﺓ ﺍﻟﱵ ﰲ ﺫﺍﺗﻪ ﻭﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺬﺍﺗﻴﺔ ﰲ ﺣﻘﻴﻘﺘﻪ ﻭﺻﻮﺭﺗﻪ ﻓﺎﻥ‬
‫ﺍﻟﺸﺮﺍﺋﻊ ﺍﻻﳍﻴﺔ ﻭﺍﻟﻨﺒﻮﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳕﺎ ﻧﺰﻟﺖ ﻋﻠﻰ ﺍﳊﻜﻤﺔ ﻭﻧﻄﻘﺖ ﺑﺎﳌﻨﺎﺳﺒﺔ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﲔ ﻭَﺍﻟ ﱠﻄِّﻴﺒُﻮ ﹶﻥ‬
‫ﺕ ﻭَﺍﻟ ﱠﻄِّﻴﺒَﺎﺕُ ﻟِﻠ ﱠﻄِّﻴِﺒ َ‬
‫ﺨﺒِﻴﺜﹶﺎ ِ‬
‫ﺨﺒِﻴﺜﹸﻮ ﹶﻥ ِﻟ ﹾﻠ َ‬
‫ﲔ ﻭَﺍﹾﻟ َ‬
‫ﺨﺒِﻴِﺜ َ‬
‫ﺨﺒِﻴﺜﹶﺎﺕُ ِﻟ ﹾﻠ َ‬
‫ﺗﻌﺎﱃ )ﹶﺍﹾﻟ َ‬

‫ﺕ * ﺍﻟﻨﻮﺭ‪ (٢٦ :‬ﻓﻜﺎﻧﺖ ﺍﻵﺑﺎﺀ ﺍﳌﻌﻴﻨﺔ ﻭﺍﻻﺟﺪﺍﺩ ﺍﳌﻌﻬﻮﺩﺓ ﺍﳌﻘﺪﺭﺓ ﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻟِﻠ ﱠﻄﱢﻴﺒَﺎ ِ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻻﺳﺒﺎﺏ ﻭﺍﻟﻮﺳﺎﺋﻂ ﻟﺘﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﶈﻤﺪﻳﺔ ﻭﺣﺼﻮﳍﺎ ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﳍﻴﺌﺔ ﺍﻟﻜﻤﺎﻟﻴﺔ ﻓﻤﺎ ﺯﺍﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻨﻘﻞ ﻣﻦ‬
‫ﺍﻻﺻﻼﺏ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﻭﻣﻦ ﺍﻻﺭﺣﺎﻡ ﺍﻟﻄﺎﻫﺮﺓ ﺍﱃ