You are on page 1of 95

< <í{Â^{ËÖ]<í{ÏéÏu

@ @ôìn¾a@ÉîÏŠ@NNN@ù†bç@Šaìy
@ @åîi
@ @H@ðëbš‹ÔÛa@Ñìí@N†@I@ë@H@†ìà«@óÐİ—ß@N†@I
@ @
@ @

‫ ﻓﻀﻴﻠﺔ ﺍﳌﺮﰊ ﺍﻷﺳﺘﺎﺫ‬/‫ﺍﻟﻨﺎﻗﺪ‬


@ @ïãa‹í‡Ûbi@è“Ûa@óî±@Š†bÔÛa@‡jÇ
‫ﺍﺑﻦ ﳏﺪﺙ ﺩﻣﺸﻖ ﺍﻷﻛﱪ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺪﻳﺮﺍﱐ‬
٢
‫‪‬‬
‫ﻣﻘﺪﻣﺔ ‪٥ ....................................................................‬‬
‫ﻣﻨﺎﻗﺸﺔ ﻫﺎﺩﺋﺔ ﻟﻠﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ‪٦ ...................................‬‬
‫اﻟﻔﺼﻞ اﻷول‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ‪٧ ...........................................................‬‬
‫ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮ‪‬ﻓﺔ ﻭﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ‪١٣..............................................‬‬
‫ﺃﻣﺜﻠﺔ ﻋﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪١٧.......................................‬‬

‫اﻟﻔﺼﻞ اﻟﺜﺎﻧﻲ‬

‫ﻧﻘﺪ ﺍﳊﻜﻢ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﺧﺘﻼﻑ ﺍﻷﻣﺔ‬


‫ﺍﻟﺼﻔﺤﺔ )‪ (١٦‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٢١ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (١٩-١٨‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٢٢ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٢١-٢٠‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٢٦ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٢٣-٢١‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٣٥ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٢٤-٢٣‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٣٨ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٢٥-٢٤‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٣٩ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٣٠-٢٩‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٤١ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٣١-٣٠‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٤٣ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٣٢-٣١‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٤٧ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٣٤-٣٣‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٥٠ .........................‬‬

‫‪٣‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٣٥‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٥٢ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٣٧-٣٦‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٥٣ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٣٨-٣٧‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٥٦ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٣٩‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٥٩ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤٠-٣٩‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٦٠ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤٠‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٦٢ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤١‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٦٣ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪(٤٢-٤١‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٦٥ ..........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤٣‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٦٨ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤٤-٤٣‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٦٩ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤٥‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٧٢ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤٦‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٧٤ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤٧‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٧٥ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٤٨‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٧٧ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٥٠-٤٩‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٧٩ .........................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٥١‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ‪٨٤ ..............................‬‬
‫ﺍﻟﺼﻔﺤﺔ )‪ (٥٣-٥٢‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ(‪< <٨٥.................................‬‬

‫<<‬

‫‪٤‬‬
‫‪‬‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﻋﺒﺪﻩ ﺍﻟﻜﺘﺎﺏ ﻭﱂ ﳚﻌﻞ ﻟﻪ ﻋﻮﺟﹰﺎ ﻗﻴ‪‬ﻤﹰﺎ ﻟﻴﻨﺬﺭ‬
‫ﺑﺄﺳﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻣﻦ ﻟﺪﻧﻪ ﻭﻳﺒﺸ‪‬ﺮ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻥ ﳍﻢ‬
‫ﺃﺟﺮﹰﺍ ﺣﺴﻨﺎﹰ‪ ،‬ﰒ ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻗﺎﺋﻤﹰﺎ ﺑﺎﻟﻘﺴﻂ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﻨﱯ ﺍﻷﻣﻲ ﺍﻟﺬﻱ ﺃﹸﺭﺳﻞ ﺭﲪﺔ‬
‫ﻟﻠﻌﺎﳌﲔ‪.‬‬
‫ﺩﻓﻌﻨﺎ ﺇﱃ ﺗﺒﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻣﻔﻬﻮﻣﻬﺎ ﺍﻟﺼﺤﻴﺢ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺎ‬
‫ﺃﹸﻏﻠﻖ ﻓﻬﻤﻪ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﶈﺪ‪‬ﺛﲔ ﻭﺍﻟﻨﺎﻗﺪﻳﻦ ﻟﺬﻛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻭﺫﻟﻚ ﺑﻌﺪ ﺭﺩ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺪﻛﺘﻮﺭ‬
‫ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ) ﺍﻟﺸﻔﺎﻋﺔ ﳏﺎﻭﻟﺔ ﻟﻔﻬﻢ ﺍﳋﻼﻑ ﺍﻟﻘﺪﱘ ﺑﲔ ﺍﳌﺆﻳﺪﻳﻦ‬
‫ﻭﺍﳌﻌﺎﺭﺿﲔ (‪ ..‬ﻭﺍﻟﺬﻱ ﻣﻦ ﺧﻼﻟﻪ ﺃﺑﺪﻯ ﲢﻔﻈﻪ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳌﺨﺎﻟﻔﺔ‬
‫ﻟﻠﺬﻛﺮ ﺍﳊﻜﻴﻢ‪ ..‬ﻓﻬﺬﻩ ﻣﻨﺎﻗﺸﺔ ﻫﺎﺩﺋﺔ ﻭﻣﻨﻄﻘﻴﺔ ﻟﻜﺘﺎﺏ ﺍﻟﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ‬
‫ﺍﻟﻘﺮﺿﺎﻭﻱ ) ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻵﺧﺮﺓ ﺑﲔ ﺍﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ (‪ ،‬ﺍﻗﺘﺒﺴﻨﺎ ﻋﻠﻮﻣﻬﺎ‬
‫ﻭﺣﻘﺎﺋﻘﻬﺎ ﻣﻦ ﺃﺳﺘﺎﺫﻧﺎ ﻭﻣﺮﺷﺪﻧﺎ ﻓﻀﻴﻠﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﺒﲑ ﳏﻤﺪ ﺃﻣﲔ ﺷﻴﺨﻮ‪.‬‬

‫ﺍﳌﺮﰊ ﺍﻷﺳﺘﺎﺫ‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﳛﲕ ﺍﻟﺸﻬﲑ ﺑﺎﻟﺪﻳﺮﺍﱐ‬

‫‪٥‬‬
‫]‪< <h^jÒ<î×Â<†Ö‬‬

‫]‪<ØÏßÖ]<°e<ì†}û]<»<íÂ^ËÖ‬‬

‫‪< <ØÏÃÖ]æ‬‬
‫‪@ @ðëbš‹ÔÛa@Ñìí@ŠìnׇÜÛ‬‬
‫) ﻣﻨﺎﻗﺸﺔ ﻫﺎﺩﺋﺔ ﻟﻠﺪﻛﺘﻮﺭ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ (‬

‫ﺭﺃﻯ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﺑﺎﻟﺸﻔﺎﻋﺔ ﺃ‪‬ﺎ ﻭﺳﺎﻃﺔ ﳏﻤﻮﺩﺓ ﳌﺴﺘﺤﻘﻴﻬﺎ ﺍﳌﻨﻜﻮﺑﲔ ﺃﻭ ﻭﺳﺎﻃﺔ‬


‫ﻣﺬﻣﻮﻣﺔ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﰲ ﺣ ‪‬ﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﷲ‪ ،‬ﺃﻭ ﻭﺳﺎﻃﺔ ﳌﻨﺢ ﻣﺎ ﻟﻴﺲ ﲜﺎﺋﺰ ﻟﻺﻧﺴﺎﻥ‬
‫ﺑﻮﺍﺳﻄﺔ ﻏﲑﻩ‪ ..‬ﻟﺬﺍ ﳚﺐ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺃﻥ ﻧﺒﻴ‪‬ﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍﳊﻖ ﻓﻨﻘﻮﻝ‪...‬‬

‫‪٦‬‬
‫اﻟﻔﺼﻞ اﻷول‬

‫ﺣﻘﻴﻘـﺔ اﻟﺸـﻔـﺎﻋـﺔ< <‬

‫ﺇﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻔﻄﺮ‪‬ﺎ ﳎﺒﻮﻟﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﻜﻤﺎﻝ ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻭﺍﻟﺘﻌﻈﻴﻢ ﻳﺘﻄﻠﱠﺐ ﻣﻦ ﺍﻟﻨﻔﺲ ﻋﻴﻨﹰﺎ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺮﻯ ‪‬ﺎ ﻭﺗﺸﺎﻫﺪ‪ ،‬ﺇﺫ ﺑﻌﲔ‬
‫ﺍﻟﺮﺃﺱ ﻧﺮﻯ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﺑﻮﺍﺳﻄﺔ ﺍﻷﻧﻮﺍﺭ ﺍﳌﺎﺩﻳﺔ ﻛﻨﻮﺭ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‬
‫ﻭﺍﻟﻜﻬﺮﺑﺎﺀ ﻭﻭﺳﺎﺋﻂ ﺍﻹﻧﺎﺭﺓ‪.‬‬
‫ﺃﻣﺎ ﻋﲔ ﺍﻟﻘﻠﺐ‪ ،‬ﻗﻠﺐ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺈﳕﺎ ﺗﺮﻯ ﺑﻨﻮﺭ ﺍﷲ ﻭﻧﻮﺭ ﺭﺳﻮﻟﻪ ‪،‬‬
‫ﻧﻮﺭ ﺩﺍﺋﻤﻲ ﺃﺑﺪﻱ ﻣﺘﻌﺎﻇﻢ‪ ،‬ﻣﺎ ﻫﺬﻩ ﺍﻷﻧﻮﺍﺭ ﺍﳌﺎﺩﻳﺔ ﲡﺎﻫﻪ ﺇﻻ ﺃﻧﻮﺍﺭﹰﺍ ﺑﺴﻴﻄﺔ‬
‫ﺿﺌﻴﻠﺔ ﺗﻜﺎﺩ ﲡﺎﻫﻪ ﻻ ﺗﻜﻮﻥ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﺍﹰ‪ ،‬ﻭﻫﻲ ﺃﺛﺮ ﺑﺴﻴﻂ ﻣﻦ ﺃﻧﻮﺍﺭ‬
‫ﺍﳋﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ ﺟﻠﱠﺖ ﻋﻈﻤﺘﻪ ﻭ ‪‬ﻋﻈﹸﻢ ﺳﻠﻄﺎﻧﻪ ﻭﺑﺎﻫﺮ ﻷﻻﺀ ﺳﻨﺎﺀ ﻧﻮﺭﻩ‬
‫ﺍﳌﺪﺳ‪‬ﻢ ﺑﺎﻟﻐﺒﻄﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻟﺸﻔﺎﺀ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻌﺬﺏ ﺍﻟﻄﻴ‪‬ﺐ ﺍﳌﺬﺍﻕ‪ .‬ﻓﺈﺫﺍ ﺃﻗﺒﻠﺖ‬
‫ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﷲ ﺑﺎﻟﺼﻼﺓ ﻭﺍﺻﻄﺒﻐﺖ ﺑﺎﻟﻜﻤﺎﻝ ﻭﲢﻠﱠﺖ ﺑﻪ‪ ،‬ﻓﻘﺪ ﺃﺿﺤﺖ ﳍﺎ‬
‫ﻫﺬﻩ ﺍﻹﻣﻜﺎﻧﻴﺔ ﻭﺗﻔﺘ‪‬ﺤﺖ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻟﻌﲔ ﺍﻟﱵ ﺗ‪‬ﻤﻜﱢﻨﻬﺎ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﻜﻤﺎﻝ‬
‫ﻭﻣﺸﺎﻫﺪﺗﻪ‪ ،‬ﻭﻳﻨﻈﺮ ﻫﺬﺍ ﺍﳌﺆﻣﻦ ﻓﻴﻤﻦ ﺣﻮﻟﻪ ﻭﺗﻘﻊ ﻋﻴﻨﻪ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﻤﺎﻝ‬
‫ﻭﻳﺮﻯ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﻣﺴﺎﻳﺮﺓ ﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﺎﻣﻲ ﻓﻴﺤﺒ‪‬ﻬﻢ‪ ،‬ﻭﻛﻠﱠﻤﺎ‬
‫ﺭﺃﻯ ﺃﺣﺪﹰﺍ ﺃﻛﺜﺮ ﻣﻨﻪ ﰲ ﺍﻟﻜﻤﺎﻝ ﺳﺒ‪‬ﻘﹰﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﻟﻪ ﺗﻘﺪﻳﺮﹰﺍ ﻭﺗﻌﻈﻴﻤﹰﺎ ﻭﺃﻛﺜﺮ‬
‫ﻟﻪ ﺣ‪‬ﺒﹰﺎ ﻭﻋﺸﻘﺎﹰ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻫﻮ ﺃﺳﺒﻖ ﺍﳌﺆﻣﻨﲔ ﻛﺎﻓﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ‪ ،‬ﻭﺣﻴﺚ ﺇﻧﻪ ‪ ‬ﺳﻴ‪‬ﺪ ﺍﻟﻜﺎﻣﻠﲔ ﻗﺎﻃﺒ ﹰﺔ ﻭﺃﻋﻼﻫﻢ ﻣﻘﺎﻣﹰﺎ ﻭﺃﻗﺮ‪‬ﻢ‬
‫‪٧‬‬
‫ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ‪ ،‬ﻟﺬﺍ ﲡﺪ ﻫﺬﺍ ﺍﳌﺆﻣﻦ ﲟﺎ ﺍﺻﻄﺒﻎ ﺑﻪ ﻭﲟﺎ ﺍﻛﺘﺴﺒﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ‬
‫ﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻳﻘﺪ‪‬ﺭﻩ ﻭﻳﻌﺰ‪‬ﺭﻩ ﻭﻳﻮﻗﱢﺮﻩ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﳐﻠﻮﻕ‬ ‫ﻣﻦ ﺭﺑ‪‬ﻪ ﳛ ‪‬‬
‫ﻟﺪﻳﻪ ﺃﺭﻓﻊ ﻣﱰﻟﺔ ﻭﻻ ﺃﲰﻰ ﻣﻘﺎﻣﹰﺎ ﻭﻻ ﺃﺟ ﹼﻞ ﺷﺄﻧﹰﺎ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺕ ﻛﻮﻣﻴﺾ ﺍﻟﱪﻕ ﻧﻔﺴﻪ‬ ‫ﲰﻊ ﺑﺬﻛﺮﻩ ﻫﺎﺟﺖ ﻛﻮﺍﻣﻦ ﺍﶈﺒ‪‬ﺔ ﰲ ﻗﻠﺒﻪ ﻭ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﳓﻮ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻓﺈﺫﺍ ﻫﻲ ﻣﺼﺎﺣﺒﺔ ﻟﻪ ﻭﻣﺮﺍﻓﻘﺔ ﻟﻨﻔﺴﻪ ﺍﻟﺸﺮﻳﻔﺔ‪،‬‬
‫ﻭﺃﺣﻮﺍﻝ ﺍﶈﺒ‪‬ﲔ ﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﺗ‪‬ﺸﺒ‪‬ﻪ ﺑﺸﻲﺀ ﺃﻭ ﺗ‪‬ﻤﺜﱠﻞ ﺑﻪ‪.‬‬
‫ﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻣﺎ ﺗﺰﺍﻝ ﺻﻠﺘﻪ‬ ‫ﻭﻣﺎ ﻳﺰﺍﻝ ﻫﺬﺍ ﺍﳌﺆﻣﻦ ﻳﺘﺪﺭ‪‬ﺝ ﰲ ﺣ ‪‬‬
‫ﺑﻪ ‪ ‬ﻭﺻﻼﺗﻪ ﻋﻠﻴﻪ ﰲ ﺍﺯﺩﻳﺎﺩ ﻭﺍﺭﺗﻘﺎﺀ‪ ،‬ﻭﻣﺎ ﻳﺰﺍﻝ ﻣ‪‬ﺘﻘﺪ‪‬ﻣﹰﺎ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻹﺟﻼﻝ‪ ،‬ﺣﱴ ﻳﺼﻞ ﳊﺎﻝ ﺗﺸﺘﺒﻚ ﺑﻪ ﺍﻟﻨﻔﺴﺎﻥ ﺑﺮﺍﺑﻄﺔ ﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻭﺍﶈﺒ‪‬ﺔ ﻭﺍﻹﺟﻼﻝ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺗﻠﻚ ﻫﻲ ﻋﲔ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﻧﻔﺲ ﺭﺳﻮﻝ‬
‫ﻼ‬‫ﺍﷲ ‪ ‬ﻫﻲ ﺩﻭﻣﹰﺎ ﻣﺴﺘﻐﺮﻗﺔ ﰲ ﺣﻀﺮﺓ ﺍﷲ ﻋﻨﺪﻫﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﺴﺘﺸﻔﻊ ﺃﻫ ﹰ‬
‫ﻷﻥ ﻳﺪﺧﻞ ﲟﻌﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﻭﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ‬
‫ﻳﺮﻯ ﺑﻨﻮﺭ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﻘﻞ ﲟﻦ ﺃﺭﺳﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﺳﺮﺍﺟﹰﺎ ﻣﻨﲑﹰﺍ‬
‫ﻭﺭﲪ ﹰﺔ ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻧﻮﺭ ﺍﷲ ﺍﻟﺬﻱ ﺑﻪ ﻳﺮﻯ ﻃﺮﻓﹰﺎ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﻓﻴﻬﻴﻢ ﲟﺎ ﺭﺃﻯ‬
‫ﺣ‪‬ﺒﹰﺎ ﻭﳜ ‪‬ﺮ ﰲ ﺣﻀﺮﺓ ﺍﷲ ﺗﻌﺎﱃ ﺳﺎﺟﺪﹰﺍ ﻭﻳﻔﲎ ﰲ ﺭﺅﻳﺔ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﻓﻨﺎ ًﺀ‬
‫ﻛﻠﱢﻴﺎﹰ‪ ،‬ﺇﻧﻪ ﻳﺮﻯ ﺍﺳﻢ ﺍﻟﺮﲪﻦ ﻭﻗﺪ ﻏﻤﺮ ﺑﺮﲪﺘﻪ ﺍﻟﱵ ﻻ ‪‬ﺎﻳﺔ ﳍﺎ ﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﲨﻴﻌﻬﺎ‪ ،‬ﻭﻳﺮﻯ ﺍﺳﻢ ﺍﻟﺮﺅﻭﻑ ﻭﻗﺪ ﺃﺣﺎﻃﺖ ﺭﺃﻓﺘﻪ ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﹼﻬﺎ‪ ،‬ﻭﻳﺮﻯ‬
‫ﻣﻦ ﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ ﺍﳊﻜﻴﻢ ﻭﺍﻟﻌﻠﻴﻢ ﻭﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﲰﺎﺀ ﻣﺎ‬
‫ﲡﻌﻠﻪ ﻳﺴﺘﻐﺮﻕ ‪‬ﺎ ﺍﺳﺘﻐﺮﺍﻗﺎﹰ‪ ،‬ﻭﻳﺴﺘﺴﻠﻢ ﳍﺬﺍ ﺍﻟﺮﺏ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‬
‫‪٨‬‬
‫ﺍﺳﺘﺴﻼﻣﹰﺎ ﻛﻠﱢﻴﺎﹰ‪ ،‬ﻭﺗﻜﻮﻥ ﺻﻠﺘﻪ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺻﻼﺗﻪ ﻋﻠﻴﻪ ﻗﺪ ﺃﻭﺻﻠﺘﻪ‬
‫ﺇﱃ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺸﻬﻮﺩ ﺍﻟﻌﺎﱄ ﻭﺍﻟﻐﺒﻄﺔ ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﻓﻠﻌﻤﺮﻱ ﺗﻠﻚ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳊ ﹼﻘﺔ‪ ،‬ﺇ‪‬ﺎ ﺷﻔﺎﻋﺔ ﺣﺐ ﻭﺻﺤﺒﺔ ﻧﻔﺴﻴﺔ‬
‫ﻟﺘﻠﻚ ﺍﻟﻨﻔﺲ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﺸﻔﻊ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﻘﺎﺭﻥ ﺷﻲﺀ‬
‫ﺷﻴﺌﹰﺎ ﻭﻳﺰﺍﻭﺟﻪ ﻣﻼﺯﻣﹰﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺇﱃ‬
‫ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳊﻘﱠﺔ ﻭﻫﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ ﺃﺷﺎﺭﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ِ } :‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺻﻠﱡﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱢﻠﻤ‪‬ﻮﺍ‬
‫ﺼﻠﱡﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬‬
‫‪‬ﻭﻣ‪‬ﻼِﺋ ﹶﻜ‪‬ﺘﻪ‪ ‬ﻳ ‪‬‬
‫ﺴﻠِﻴﻤﹰﺎ {)‪ (١‬ﺻﻠﱡﻮﺍ ﻋﻠﻴﻪ ﺃﻱ‪ :‬ﺻِﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺑﻨﻔﺴﻪ ﺍﻟﺸﺮﻳﻔﺔ ‪ ،‬ﻟﻴﻌﺮﺝ‬ ‫‪‬ﺗ ‪‬‬
‫ﺑﻜﻢ ﻟﻠﺤﻀﺮﺓ ﺍﻹﳍﻴﺔ ﺫﻟﻚ ﻷﻥ ﺍﻟﺼﻼﺓ ﺻﻠﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﻭﻻ ﺗﺘﻢ ﺇ ﱠﻻ‬
‫)‪(٢‬‬
‫ﻼ ﹶﺓ ‪{..‬‬‫ﺼﹶ‬ ‫ﺖ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﻟ ‪‬‬ ‫ﺖ ﻓِﻴ ِﻬ ‪‬ﻢ ﹶﻓﹶﺄﹶﻗ ‪‬ﻤ ‪‬‬
‫ﺑﺎﻟﻮﺳﻴﻂ ‪ ،‬ﻭﺍﻵﻳﺔ } ‪‬ﻭِﺇﺫﹶﺍ ﻛﹸﻨ ‪‬‬
‫ﺍﻟﺼﻼﺓ ﻻ ﻛﻤﺎ ﻳﺼﻠﱢﻲ ﺍﻟﻨﺎﺱ ﺻﻼﺓ ﺣﺮﻛﺎﺕ ﻓﻘﻂ‪ ،‬ﺍﻟﺼﻼﺓ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﻧﻔﺴﻚ‪ ،‬ﺗﺪﺧﻞ ﲟﻌﻴﺘﻪ ﻋﻠﻰ ﺍﷲ‪ .‬ﻫﺬﻩ ﻫﻲ‬
‫ﺍﻟﺼﻼﺓ ﲝﻘﻴﻘﺘﻬﺎ‪ .‬ﻭﱂ ﻳﻘﻞ ﺗﻌﺎﱃ‪" :‬ﺇﺫﺍ ﻛﻨﺖ ﻣﻌﻬﻢ"‪ ..‬ﺇﺫﹰﺍ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺗﺘﻢ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﺒﻤﻌﻴﺘﻪ ﲢﺼﻞ ﺍﻟﺼﻠﺔ ﺑﺎﷲ‪ .‬ﺍﻟﺼﻼﺓ‬
‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﻨﻔﺴﻚ‪ ،‬ﺇﺫ ﻳﺘﻢ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﺍﷲ ﺑﺼﺤﺒﺘﻪ‬
‫ﻭﺷﻔﺎﻋﺘﻪ ‪ ‬ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﻟﲑﺩ‪‬ﻙ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ ،‬ﻳﻌﻠﱢﻤﻚ ‪ ‬ﺍﻟﺼﻼﺓ ‪‬ﺬﻩ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻓﻴﻘﻮﻝ ﻟﻚ ﺑﻌﺪ ) ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ( ‪} :‬‬
‫ﲔ { ‪ ...‬ﻫﺬﻩ ﻫﻲ ﺍﻟﺼﻼﺓ ﻋﻨﺪﻣﺎ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ {‪ :‬ﻳﺎ ﺃﺧﻲ ‪ } .‬ﺭ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻳ‪‬ﻤﻠﻲ ﻋﻠﻴﻚ ﺃﻭﺍﻣﺮ ﺍﷲ ﻓﺘﺮﻛﻊ ﻃﺎﺋﻌﹰﺎ ﺧﺎﺿﻌﹰﺎ ﷲ ﺍﻟﻌﻈﻴﻢ ﻭﺗﺴﺠﺪ ﻃﺎﻟﺒﹰﺎ ﺍﳌﻌﻮﻧﺔ‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ )‪.(١٠٢‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ :‬ﺍﻵﻳﺔ )‪.(٥٦‬‬
‫‪٩‬‬
‫ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ‪.‬‬
‫ﻭﺃﻧﻪ ﻟﻮﻻ ﺗﻠﻚ ﺍﻟﺼﻠﺔ ﻭﺍﻟﺼﺤﺒﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﺼﻼﺓ‬
‫ﻋﻠﻴﻪ ﳌﺎ ﻛﺎﻥ ﳍﺬﺍ ﺍﳌﺆﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻤﻮ ﻭﺍﻟﻌﺮﻭﺝ ﻭﳌﺎ ﺣﺼﻠﺖ ﻟﻪ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ‬
‫ﻭﺍﻟﺸﻬﻮﺩ ﻭﳌﺎ ﺳﻠﱠﻢ ﷲ ﺗﺴﻠﻴﻤﹰﺎ‪.‬‬
‫ﻭﻳﺮﺟﻊ ﺍﳌﺆﻣﻦ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﺣﻠﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺑﺎﻟﺼﻼﺓ ﻭﻗﺪ ﺃﺿﺎﺀ ﰲ ﻧﻔﺴﻪ‬
‫ﻗﺒﺲ ﻣﻦ ﻧﻮﺭ ﺍﷲ ﺃﻭﻗﺪﻩ ﰲ ﻗﻠﺒﻪ ﺣﺒ‪‬ﻪ ﳋﺎﻟﻘﻪ‪ ،‬ﺑﺴﺒﺐ ﻣﺎ ﺭﺁﻩ ﻣﻦ ﻛﻤﺎﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺎ ﺷﺎﻫﺪﻩ ﻣﻦ ﻋﻄﻔﻪ ﻭﺣﻨﺎﻧﻪ ﻭﺭﺃﻓﺘﻪ ﻭﺭﲪﺘﻪ ﺑﺴﺎﺋﺮ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺍﳊﻖ‬
‫ﺃﻥ ﺍﶈﺒﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﻟﻜﻦ ﺃﺗﺪﺭﻱ ﻣﺎﺫﺍ ﻳﻔﻴﺪ‬
‫ﺍﳌﺆﻣﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﺳﻄﻊ ﰲ ﻗﻠﺒﻪ؟‪.‬‬
‫ﺇﻧﻪ ﻳﺮﻯ ‪‬ﺬﺍ ﺍﻟﻨﻮﺭ ﺍﳊﻘﺎﺋﻖ ﺍﳌﺴﺘﻜﻨﺔ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺼﻮﺭ ﻓﺈﺫﺍ ﻫﻮ ﻻ ﻳﻐﺘﺮ‬
‫ﲟﻈﺎﻫﺮ ﺍﻷﺷﻴﺎﺀ ﻭﻻ ﲣﺪﻋﻪ ﺻﻮﺭ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻟﻘﺪ ﺗﻔﺘ‪‬ﺤﺖ ﻣﻨﻪ ﻋﲔ ﺍﻟﺒﺼﲑﺓ‬
‫ﻭﺃﺿﺤﻰ ﻳﻨﻈﺮ ﺑﻨﻮﺭ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻓﺎﺭﻭﻕ ﻳﻔ ‪‬ﺮﻕ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﳝﻴ‪‬ﺰ‬
‫ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻳﺮﻯ ﺍﳋﲑ ﺧﲑﹰﺍ ﻓﻴﺤﺒ‪‬ﻪ ﻭﻳﻬﻮﺍﻩ ﻭﳝﻴﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺸﺮ ﺷ ‪‬ﺮﹰﺍ‬
‫ﻓﻴﻌﺎﻓﻪ ﻭﻳﺄﻧﻒ ﻣﻨﻪ ﻭﻳﺰﻫﺪ ﻓﻴﻪ‪ ،‬ﻭﺗﻠﻚ ﻫﻲ ﺍﳌﱰﻟﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ‬
‫ﻳﺘﺒﻮ‪‬ﺃﻫﺎ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﺘﻘﻮىﺒﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺣﺚ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﳌﺆﻣﻨﲔ ﻭﺣﻀ‪‬ﻬﻢ ﻋﻠﻴﻬﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺠ ‪‬ﻌ ﹾﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻧ‪‬ﻮﺭﹰﺍ ‪‬ﺗ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ‬
‫ﻭ‪‬ﺁ ِﻣﻨ‪‬ﻮﺍ ِﺑ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻳ ‪‬ﺆِﺗ ﹸﻜ ‪‬ﻢ ِﻛ ﹾﻔﹶﻠ ‪‬ﻴ ِﻦ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬

‫‪١٠‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠﻪ‪ ‬ﹶﻏﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪.(١){ ‬‬
‫ﺠ ‪‬ﻌ ﹾﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﻓ ‪‬ﺮﻗﹶﺎﻧﹰﺎ ‪‬ﻭﻳ‪ ‬ﹶﻜ ﱢﻔ ‪‬ﺮ ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ‬
‫} ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇ ﹾﻥ ‪‬ﺗ‪‬ﺘﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻀ ِﻞ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ِﻢ {)‪. (١‬‬ ‫‪‬ﺳ‪‬ﻴﺌﹶﺎِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﺫﹸﻭ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺎﻟﺘﻘﻮﻯ ﺇﳕﺎ ﻫﻲ ﺍﺳﺘﻨﺎﺭﺓ ﺑﻨﻮﺭ ﺍﷲ ﻭﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺍﺳﺘﺸﻔﺎﻋﻚ‬
‫ﺑﺮﺳﻮﻝ ﺍﷲ ﻭﺩﺧﻮﻟﻚ ﲟﻌﻴﺘﻪ ‪ ‬ﰲ ﺣﻀﺮﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻟﻘﺪ ﺃﺿﺤﺖ‬
‫ﻧﻔﺴﻚ ﻣﺴﺘﻨﲑﺓ ﺑﻨﻮﺭ ﺍﷲ ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﻭﻗﺎﻳﺔ ﻟﻚ ﻣﻦ ﺍﻟﺴﻘﻮﻁ‬
‫ﰲ ﻣﻬﺎﻭﻱ ﺍﻟﻀﻼﻝ ﻭﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﻬﺎﻟﻚ ﻭﺍﻟﺸﺮﻭﺭ‪ ،‬ﻭﻣﻦ ﱂ ﳚﻌﻞ ﺍﷲ ﻟﻪ‬
‫ﻧﻮﺭﹰﺍ ﻓﻤﺎ ﻟﻪ ﻣﻦ ﻧﻮﺭ‪.‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ‪ :‬ﻫﻲ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻨﻔﺴﻴﺔ‪ .‬ﻓﺎﻟﺮﺳﻮﻝ ‪ ‬ﺍﻟﺬﻱ ﺃﻗﺒﻞ ﻋﻠﻰ‬
‫ﺭﺑ‪‬ﻪ ﺃﻋﻈﻢ ﻭﺃﲰﻰ ﺇﻗﺒﺎﻝ‪ ،‬ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﻳﺘﻮﺍﺭﺩ ﻋﻠﻴﻪ ﺃﻋﻈﻢ ﲡ ﱟﻞ ﻣﻦ ﺍﷲ‪،‬‬
‫ﻭﺃﺷﺪ ﻧﻮﺭ ﻭﺇﻣﺪﺍﺩ‪ ،‬ﺇﺫﺍ ﺗﻮﺟ‪‬ﻪ ﺑﻨﻔﺴﻪ ﻷﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ ﺃﻗﺒﻠﻮﺍ ﻋﻠﻴﻪ ﻭﺻﺪ‪‬ﻗﻮﺍ‬
‫ﺑﺮﺳﺎﻟﺘﻪ ﻭﲟﺎ ﺟﺎﺀﻫﻢ ﺑﻪ ﻋﻦ ﺍﷲ‪ ،‬ﻓﻬﻨﺎﻟﻚ ﻳﺴﺮﻱ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ‪ ،‬ﺑﻮﺍﺳﻄﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﱃ ﺃﺻﺤﺎﺑﻪ ﻭﺍﳌﺆﻣﻨﲔ ﺑﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ ‪‬ﺬﺍ ﺍﳊﺎﻝ‬
‫ﻭﺳﻴﻄﹰﺎ ﺑﲔ ﺍﷲ ﻭﺧﻠﻘﻪ‪ ،‬ﻭﻭﺳﻴﻠﺔ ﲣﻔﱢﻒ ﻣﻦ ﺷﺪﺓ ﺫﻟﻚ ﺍﻟﺘﺠﻠﻲ‪ ،‬ﻓﺘﺘﻤﻜﻦ‬
‫ﺍﻷﻧﻔﺲ ﻣﻦ ﺗﻘﺒ‪‬ﻠﻪ ﻭﲢﻤ‪‬ﻠﻪ‪ .‬ﻭﻫﺬﻩ ﻫﻲ ) ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ (‪.‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬ﻮﺳِﻴ ﹶﻠ ﹶﺔ ﹶﺃ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﺃﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‪ :‬ﺍﻵﻳﺔ )‪.(٢٨‬‬


‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (٥٧‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪ :‬ﺍﻵﻳﺔ )‪.(٢٩‬‬
‫‪١١‬‬
‫ﹶﺃ ﹾﻗ ‪‬ﺮﺏ‪ ‬ﻭ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ‪‬ﺘﻪ‪ ‬ﻭ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ‪‬ﻋﺬﹶﺍ‪‬ﺑ ‪‬ﻪ ‪ . (٢){..‬ﻭﻟﻴﺴﺖ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻟﻠﻌﺼﺎﺓ ﻭﻻ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬
‫ﻭﻟﻮ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﲡﻠﱠﻰ ﻣﺒﺎﺷﺮﺓ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺩﻭﻥ ﻭﺳﺎﻃﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻟﺘﺼﺪ‪‬ﻋﺖ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻓﻠﻢ ﺗﻘ ‪‬ﻮ ﻋﻠﻰ ﲢﻤ‪‬ﻞ ﺫﻟﻚ ﺍﻟﺘﺠﻠﻲ‬
‫ﺻﻌِﻖ ﺻﺤﺐ‬ ‫ﺼﻌِﻘﻮﺍ ﻭﺍﳒﺬﺑﺖ ﻋﻘﻮﳍﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‪.‬ﻛﻤﺎ ‪‬‬ ‫ﺍﻹﳍﻲ‪ ،‬ﻭﻟ ‪‬‬
‫ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ ‬ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﺪ‪‬ﺭﻭﻩ ‪ ‬ﺑﺎﳌﻴﻘﺎﺕ‪ .‬ﻭﺭﺑ‪‬ﻚ ﺣﻜﻴﻢ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﺍﻧﺘﺨﺐ ﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺣ‪‬ﺒﹰﺎ ﻟﻪ‪،‬‬
‫ﻼ ﻟﻨﻮﺭﻩ‪ ،‬ﻭﺳﻄﺎﺀ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺎﺩﻩ‪ .‬ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺣﻨﺎﻧﻪ‬ ‫ﻭﺃﻛﺜﺮﻫﻢ ﲢ ‪‬ﻤ ﹰ‬
‫ﻋﻠﻰ ﺧﻠﻘﻪ ﺃﻥ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺑﺄﻥ ﻳﺘ‪‬ﺠﻪ ﺑﻨﻔﺴﻪ ﺍﻟﺸﺮﻳﻔﺔ ﺇﱃ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‬
‫ﻓﻴﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺳﺮﻳﺎﻥ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﺇﱃ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﻭﺳﻴﻄﹰﺎ ﺑﻴﻨﻬﻢ ﻭﺑﲔ‬
‫ﺭﺑ‪‬ﻬﻢ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﻭ‪‬ﺬﺍ ﺍﻟﻨﻮﺭ ﲢﺼﻞ ﳍﻢ ﺍﻟﺘﺰﻛﻴﺔ ﻭﺍﳌﻐﻔﺮﺓ ﻭﻳﻨﺎﻟﻮﻥ ﺍﻟﺸﻔﺎﺀ‬
‫ﻚ ‪‬ﺳ ﹶﻜﻦ‪ ‬ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺻ ﱢﻞ ‪‬ﻋﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺻ‪‬ﻼ‪‬ﺗ ‪‬‬
‫ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..} :‬ﻭ ‪‬‬
‫‪‬ﺳﻤِﻴﻊ‪ ‬ﻋﻠِﻴﻢ‪.(١){ ‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ :‬ﺍﻵﻳﺔ )‪. (١٠٣‬‬


‫‪١٢‬‬
‫اﻟﻜـﻌﺒــﺔ اﻟﻤﺸـﺮﻓــﺔ واﻟﺴــﺮاج اﻟﻤﻨﻴـﺮ< <‬
‫‪E‬ﻣﻨﻄﻠﻖ اﻟﺸﻔﻴﻊ اﻷﻋﻈﻢ ‪< <D‬‬

‫ﺠ ِﺪ‬
‫ﺴِ‬‫ﻚ ‪‬ﺷ ﹾﻄ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺖ ﹶﻓ ‪‬ﻮ ﱢﻝ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻴﺚﹸ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﺱ‬‫ﻼ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻟِﻠﻨ‪‬ﺎ ِ‬ ‫ﺤﺮ‪‬ﺍ ِﻡ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﺚﹸ ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﹶﻓ ‪‬ﻮﻟﱡﻮﺍ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ ‪‬ﺷ ﹾﻄ ‪‬ﺮﻩ‪ِ ‬ﻟﹶﺌ ﱠ‬
‫ﺍﹾﻟ ‪‬‬
‫ﺠﺔﹲ‪. (١){..‬‬‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺣ ‪‬‬
‫ﻟﻘﺪ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺭﺳﻮﻟﻪ ‪ ‬ﺑﺎﻻﲡﺎﻩ ﺷﻄﺮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻟﺘﻜﻮﻥ ﻧﻔﺴﻪ‬
‫ﻣﻘﺒﻠﺔ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﻣﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻟﻨﺴﺘﻄﻴﻊ ﳓﻦ ﺃﻥ ﻧﻮﻟﱢﻲ ﻭﺟﻬﻨﺎ ﺷﻄﺮﻩ‬
‫ﺣﻴﺜﻤﺎ ﻛﻨﺎ ﻭﰲ ﺃﻱ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻭ‪‬ﺟﺪﻧﺎ ﻓﻨﺴﺘﺸﻔﻊ ﺑﻪ ‪ ‬ﻭﳒﻌﻠﻪ ﻟﻨﺎ ﰲ‬
‫ﺇﻗﺒﺎﻟﻨﺎ ﻋﻠﻰ ﺍﷲ ﺇﻣﺎﻣﹰﺎ ﻭﻟﻴﻜﻮﻥ ﻟﻨﻔﻮﺳﻨﺎ ﺳﺮﺍﺟﹰﺎ ﻣﻀﻴﺌﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﺳﺮ ﺍﻷﻣﺮ‬
‫ﺍﻹﳍﻲ ﻭﻟﹸﺒﺎﺑﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ِﺇﻧ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﺷﺎﻫِﺪﹰﺍ {‪ :‬ﲟﺎ ﰲ‬
‫ﺍﻟﻜﻮﻥ ﻣﻦ ﺁﻳﺎﺕ ﺗﺸﻬﺪﻫﺎ ﳍﻢ‪ } .‬ﻭ ‪‬ﻣ‪‬ﺒﺸ‪‬ﺮﹰﺍ {‪ :‬ﳌﻦ ﻓﻜﱠﺮ ﻭﺷﺎﻫﺪ‪ } .‬ﻭ‪‬ﻧﺬِﻳﺮﹰﺍ‬
‫{‪ :‬ﳌﻦ ﱂ ﻳﻔﻜﱢﺮ ﻭﺃﻋﺮﺽ‪ } .‬ﻭﺩ‪‬ﺍﻋِﻴﹰﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑِﺈ ﹾﺫِﻧ ِﻪ {‪ :‬ﳌﻦ ﺗﻮﻟﺪﺕ ﰲ ﻧﻔﺴﻪ‬
‫ﺛﻘﺔ ﻳﻘﺒﻞ ﺑﺈﺫﻧﻪ ﺗﻌﺎﱃ‪ ،‬ﺣﻴﺚ ﺣﺼﻠﺖ ﻟﻪ ﺍﻟﻄﻬﺎﺭﺓ‪ } .‬ﻭ ِﺳﺮ‪‬ﺍﺟﹰﺎ ‪‬ﻣﻨِﲑﹰﺍ {)‪:(٢‬‬
‫ﺑﺈﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﷲ ﻳﺼﺒﺢ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻟﻪ ﺳﺮﺍﺟﺎﹰ‪ ،‬ﺣﻴﺚ ﺍﺟﺘﻤﻌﺖ ﻧﻔﺴﻪ ﻣﻊ‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪ :‬ﺍﻵﻳﺔ )‪. (٤٦-٤٥‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (١٥٠‬‬
‫‪١٣‬‬
‫ﺷﻔﻴﻌﻬﺎ ﰲ ﺍﻟﻜﻌﺒﺔ ﺑﻜﻠﱢﻴﺘﻬﺎ‪ ..‬ﻭ‪‬ﺬﺍ ﺍﻟﺴﺮﺍﺝ ﺗﺮﻯ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ ﻭﺍﳊﻜﻤﺔ‬
‫ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺧﲑﺍﺕ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺎﻻﲡﺎﻩ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﺳﺘﻘﺒﺎﻝ ﻫﺬﻩ ﺍﻟﻘﺒﻠﺔ ﺭﻛﻦ ﻣﻦ‬
‫ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻭﹸﺃﺱ‪ ‬ﻣﻦ ﺃﺳﺲ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺼ ﱢﻞ ﺟﺎﻣﻌﹰﺎ ﻧﻔﺴﻪ‬
‫ﺑﺬﻟﻚ ﺍﳌﻜﺎﻥ ﺍﳌﻘﺪ‪‬ﺱ ﺗﺸﺮﺩﺕ ﻧﻔﺴﻪ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪.‬‬
‫ﺇﻥ ﺍﷲ ﻭﺍﺳﻊ ﻭﳏﻴﻂ ﺑﻜ ﱢﻞ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﺇﺫﺍ ﺍﺗ‪‬ﺠﻬﺖ ﺇﱃ ﻫﺬﺍ ﺍﻻﻣﺘﺪﺍﺩ‬
‫ﺍﻟﻮﺍﺳﻊ ﻓﺈ‪‬ﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﺮﻛﻴﺰ‪ ،‬ﺑﻞ ﺍﻟﻀﻴﺎﻉ‪ ..‬ﻓﻬﻲ ﻛﺎﻟﺴﺮﺍﺝ ﺍﻟﺬﻱ ﺇﻥ‬
‫ﻭﺿﻌﺘﻪ ﰲ ﻓﻼﺓ ﻓﺈﻥ ﻧﻮﺭﻩ ﻳﺘﺒﺪ‪‬ﺩ ﺑﻼ ﺷﻚ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺎ ﺣ‪‬ﺼﺮ ﻧﻮﺭﻩ ﺿﻤﻦ‬
‫ﺯﺟﺎﺟﺔ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻳﺼﺒﺢ ﺃﻗﻮﻯ "ﺃﻣﺎ ﺇﺫﺍ ﱂ ﺗ‪‬ﺤﺼﺮ ﺍﻟﻨﻔﺲ ﰲ ﻣﻜﺎﻥ‬
‫ﻣﻌﲔ ﻭﳏﺪ‪‬ﺩ ﻓﺈﻥ ﺗﺮﻛﻴﺰﻫﺎ ﻳﺘﺒﺪ‪‬ﺩ ﻭﻳﺪﺧﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳋﻮﺍﻃﺮ‬
‫ﻭﺍﳍﻮﺍﺟﺲ"‪ ..‬ﺇﺿﺎﻓﺔ ﺇﱃ ﻭﺟﻮﺩ ﺭﻭﺣﺎﻧﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ‬
‫ﻭﺍﻟﱵ ﺗﻌﺮﺝ ﺑﻨﻔﺲ ﺍﳌﺼﻠﱢﻲ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﱴ ﺍﺳﺘﺸﻔﻊ ﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﱄ ﺑﺮﺳﻮﻟﻪ‬
‫ﺤ ‪‬ﺒ ِﻞ ﺍﻟﱠﻠ ِﻪ ﺟ‪‬ﻤﻴﻌﹰﺎ ﻭ‪‬ﻻ‬ ‫ﺼﻤ‪‬ﻮﺍ ِﺑ ‪‬‬ ‫‪ ‬ﺑﺎﻟﺼﻼﺓ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ِ‬
‫ﻚ‬
‫ﺴ ‪‬‬ ‫‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ‪ ..} ، (١){..‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬‬
‫ﺑِﺎﹾﻟﻌ‪ ‬ﺮ ‪‬ﻭ ِﺓ ﺍﹾﻟ ‪‬ﻮﹾﺛﻘﹶﻰ ﹶﻻ ﺍﻧ ِﻔﺼ‪‬ﺎ ‪‬ﻡ ﹶﻟﻬ‪‬ﺎ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴﻊ‪ ‬ﻋﻠِﻴﻢ‪.(٢){ ‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﳓﻦ ﰲ ﺻﻼﺗﻨﺎ ﻭﺍﺳﺘﻘﺒﺎﻟﻨﺎ ﻟﻠﻜﻌﺒﺔ ﻻ ﻧﻌﺒﺪ ﺍﻟﻜﻌﺒﺔ ﻭﻻ‬
‫ﻧﺘ‪‬ﺠﻪ ﺇﱃ ﺍﻷﺣﺠﺎﺭ ﺑﻞ ﺇﻧ‪‬ﻤﺎ ﻧﺘﺠﻪ ﻣﻦ ﺫﻟﻚ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﷲ ﻭﳓﻦ ﻻ‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٥٦‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (١٠٣‬‬
‫‪١٤‬‬
‫ﻧﻌﺒﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺑﻞ ﺇﳕﺎ ﻧﺘ‪‬ﺨﺬﻩ ﻟﻨﺎ ﰲ ﺻﻼﺗﻨﺎ ﺇﻣﺎﻣﹰﺎ ﻭﰲ ﻧﻔﻮﺳﻨﺎ‬
‫ﺳﺮﺍﺟﹰﺎ ﻣﻨﲑﺍﹰ‪ ،‬ﻟﺘﺴﺘﺸﻔﻊ ﺑﻪ ﻧﻔﻮﺳﻨﺎ ﻣﱴ ﺃﺭﺍﺩﺕ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﳌﻜﺎﻥ ﻓﺘﺠﺪ ﺷﻔﻴﻌﻬﺎ ﻓﺘﻘﺘﺪﻱ ﺑﻪ ﻭﺗﻘﺒﻞ ﻋﻠﻰ ﺍﷲ ﲟﻌﻴ‪‬ﺘﻪ ﻭﻫﻮ ﳍﺎ ﻧِﻌ ‪‬ﻢ‬
‫ﺍﻟﺸﻔﻴﻊ ﻭﺧﲑ ﺭﻓﻴﻖ‪ .‬ﻫﺬﻩ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳊﻘﹼﺔ‪ .‬ﻫﻜﺬﺍ ﺍﺳﺘﺸﻔﻊ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺍﻟﻜﺮﺍﻡ ﻓﺎﺳﺘﻨﺎﺭﻭﺍ ﻭﺃﻧﺎﺭﻭﺍ ﺍﻷﻣﻢ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻭﺍﻻﲡﺎﻩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻜﻌﺒﺔ ﻣﺎ ﻫﻮ ﺑﺎﻷﻣﺮ ﺍﳉﺪﻳﺪ‬
‫ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ ‬ﻋﻦ ﻟﺴﺎﻥ ﺣﻀﺮﺓ ﺍﷲ‪ ،‬ﺑﻞ ﺇﳕﺎ ﺟﻌﻠﻬﺎ ﺍﷲ‬
‫ﺖ‬‫ﺗﻌﺎﱃ ﻗﺒﻠﺔ ﺍﻟﻌﺎﳌﲔ ﻣﻦ ﻟﺪﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ } :‬ﺇ ﱠﻥ ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﺑ ‪‬ﻴ ٍ‬
‫ﲔ {)‪ . (١‬ﻓﺎﻟﻜﻌﺒﺔ ﺇﺫﻥ‪:‬‬ ‫ﻯ ِﻟ ﹾﻠﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺿ ‪‬ﻊ ﻟﻠﻨ‪‬ﺎﺱ ﹶﻟﱠﻠﺬِﻱ ِﺑ‪‬ﺒ ﱠﻜ ﹶﺔ ﻣ‪‬ﺒ‪‬ﺎﺭ‪‬ﻛﹰﺎ ‪‬ﻭﻫ‪‬ﺪ ‪‬‬ ‫ﻭ‪ِ ‬‬
‫ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﰲ ﻗﻴﺎﻡ ﻭﺟﻬﺔ ﺍﻷﻧﻔﺲ ﺇﱃ ﺧﺎﻟﻘﻬﺎ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﱃ ﺫﻟﻚ‬
‫ﺤﺮ‪‬ﺍ ‪‬ﻡ‬
‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ﺃﺷﺎﺭﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﺍﹾﻟ‪‬ﺒ ‪‬ﻴ ‪‬‬
‫ﺱ‪. (٢){..‬‬‫ِﻗﻴ‪‬ﺎﻣﹰﺎ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺃﻣﺮ ﺗﻌﺎﱃ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻭﺃﺧﺎﻩ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ‬
‫ﺼ ‪‬ﺮ‬
‫ﻭﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ‪ } :‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭﹶﺃﺧِﻴ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﺗ‪‬ﺒ ‪‬ﻮﺀَﺍ ِﻟ ﹶﻘ ‪‬ﻮ ِﻣ ﹸﻜﻤ‪‬ﺎ ِﺑ ِﻤ ‪‬‬
‫ﲔ {)‪. (٣‬‬ ‫ﺸ ِﺮ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﻼ ﹶﺓ ‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﺼﹶ‬ ‫ﺑ‪‬ﻴ‪‬ﻮﺗﹰﺎ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﺑﻴ‪‬ﻮ‪‬ﺗ ﹸﻜ ‪‬ﻢ ِﻗ ‪‬ﺒﹶﻠ ﹰﺔ ‪‬ﻭﹶﺃﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٩٧‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٩٦‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ :‬ﺍﻵﻳﺔ )‪. (٨٧‬‬
‫‪١٥‬‬
‫ﻭﻣﺸﺮﻭﻋﻴﺔ ﺫﻟﻚ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﳚﺘﻤﻊ ﺍﳌﺆﻣﻨﻮﻥ‬
‫ﻼ ﹶﺓ {‪ :‬ﺍﻟﻌﱪﺓ ﻫﻲ‬
‫ﺼﹶ‬
‫ﺑﺴﺮﺍﺟﻬﻢ ﺍﳌﻨﲑ ﻣﺴﺘﺸﻔﻌﲔ ﺑﻪ ‪ } .‬ﻭﹶﺃﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻹﻣﺎﻡ ﻭﺍﻻﺳﺘﺸﻔﺎﻉ ﺑﻪ ﻟﻜﻲ ﻳﻌﺮﺝ ‪‬ﻢ ﺇﱃ ﺍﷲ‪.‬‬

‫‪١٦‬‬
‫أﻣﺜﻠﺔ ﻋﻦ اﻟﺸﻔﺎﻋﺔ ﻓﻲ اﻟﻘﺮﺁن اﻟﻜﺮﻳﻢ وﻧﺘﺎﺋﺞ ارﺗﺒﺎط اﻟﻨﻔﻮس اﻟﻤﺆﻣﻨﺔ ﺑﻨﻔﻮس‬
‫رﺳﻞ اﷲ ﺻﻠﻮات اﷲ ﻋﻠﻴﻬﻢ أﺟﻤﻌﻴﻦ< <‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﺃ ﹾﻥ ﹶﺃﹾﻟ ِﻖ ‪‬ﻋﺼ‪‬ﺎ ‪‬ﻙ ﹶﻓِﺈﺫﹶﺍ ِﻫ ‪‬ﻲ ‪‬ﺗ ﹾﻠ ﹶﻘﻒ‪ ‬ﻣ‪‬ﺎ‬
‫ﻚ ﻭ‪‬ﺍﻧ ﹶﻘﹶﻠﺒ‪‬ﻮﺍ‬
‫ﺤ ‪‬ﻖ ‪‬ﻭ‪‬ﺑ ﹶﻄ ﹶﻞ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮﻥﹶ‪ ،‬ﹶﻓﻐ‪ِ‬ﻠﺒ‪‬ﻮﺍ ‪‬ﻫﻨ‪‬ﺎِﻟ ‪‬‬‫‪‬ﻳ ﹾﺄِﻓﻜﹸﻮﻥﹶ‪ ،‬ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻊ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﺮﺓﹸ ﺳ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ {)‪. (١‬‬ ‫ﺴ‪‬‬ ‫ﺻ‪‬ﺎ ِﻏﺮِﻳ ‪‬ﻦ ‪ ،‬ﻭﺃﹸﹾﻟ ِﻘ ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﻟﻌﻠﻚ ﺗﻘﻮﻝ‪ :‬ﻣﺎ ﻫﻮ ﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺬﻱ ﺣﺼﻞ ﻟﻠﺴﺤﺮﺓ ﺑﻌﺪ ﻣﺎ ﺃﺑﻄﻞ‬
‫ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ ‬ﺳﺤﺮﻫﻢ؟‪ .‬ﻓﻨﻘﻮﻝ‪ :‬ﺍﻟﺴﺠﻮﺩ‪ :‬ﻫﻮ ﺍﻟﻄﻠﺐ ﺍﳌﻘﺮﻭﻥ‬
‫ﺑﺎﳋﻀﻮﻉ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺘﻘﺪﻳﺮ ﳌﻦ ﻳﻌ ﱠﻈﻢ ﺷﺄﻧ‪‬ﻪ ﻭﻋﻠﻤ‪‬ﻪ‪.‬‬
‫ﻓﻬﺆﻻﺀ ﺍﻟﺴﺤﺮﺓ ﳌﺎ ﺭﺃﻭﺍ ﻣﻦ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ ‬ﻣﺎ ﺃﺑﻄﻞ ﺳﺤﺮﻫﻢ ﻋﻠﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﺜﺮﺓ ﻋﺪﺩﻫﻢ ﻭﻗﻮ‪‬ﺓ ﻛﻴﺪﻫﻢ ﻋﻈﱠﻤﻮﺍ ﻋﻠﻢ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪‬‬
‫ﺍﻟﻨﻮﺭﺍﱐ ﻭﻗﺪ‪‬ﺭﻭﻩ ﻭﺃﻗﺒﻠﺖ ﻧﻔﻮﺳﻬﻢ ﺧﺎﺿﻌﺔ ﻟﻌﻠﻤﻪ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﻭ‪‬ﺬﺍ ﺍﻹﻗﺒﺎﻝ‬
‫ﺍﻟﻨﻔﺴﻲ ﻋﻠﻴﻪ ﺍﺷﺘﺒﻜﺖ ﻧﻔﻮﺳﻬﻢ ﻣﺴﺘﺸﻔﻌ ﹰﺔ ﺑﻨﻔﺴﻪ ﺍﻟﺴﺎﻣﻴﺔ ﻭﻫﻮ ﲝﻀﺮﺓ ﺍﷲ‬
‫ﻓﻐﺪﻭﺍ ﺃﻳﻀﹰﺎ ﲟﻌﻴﺘﻪ ﲝﻀﺮﺓ ﺍﷲ ﺗﻌﺎﱃ ﻓﺘﺒﺪ‪‬ﺕ ﳍﻢ ﻣﻦ ﻭﺭﺍﺀ ﺗﻠﻚ ﺍﻟﻨﻔﺲ‬
‫ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﻄﺎﻫﺮﺓ ﺍﳊﻘﺎﺋﻖ ﺑﺎﺩﻳﺔ ﻇﺎﻫﺮﺓ ﻓﺸﺎﻫﺪﻭﺍ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺴﲎ‬
‫ﻭﻫﺎﻣﺖ ﻧﻔﻮﺳﻬﻢ ﺷﻐﻔﹰﺎ ﻭﻫﻴﺎﻣﹰﺎ ﲞﺎﻟﻖ ﺍﳉﻼﻝ ﻭﻣﺒﺪﻉ ﻛﻞ ﲨﺎﻝ ﺟ ﱠﻞ ﺳﻨﺎﻩ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ )‪ (٢) . (١٢٠-١١٧‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ )‪. (١٢٢-١٢١‬‬
‫‪١٧‬‬
‫ﻭ ‪‬ﻋﻈﹸ ‪‬ﻢ ﻫ‪‬ﺪﺍﻩ‪ ،‬ﻓﺎﺷﺘﻘﻮﺍ ﻣﻦ ﺣﻀﺮﺓ ﺍﷲ ﻧﻮﺭﹰﺍ ﻓﺘ‪‬ﺢ ﺑﺼﺎﺋﺮﻫﻢ‪ .‬ﻓﻤﺎ ﺃﻥ ﺃﹸﻟﻘﻮﺍ‬
‫ﺏ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ {)‪. (٢‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤﲔ‪ ،‬ﺭ ‪‬‬‫ﺳﺎﺟﺪﻳﻦ ﺣﱴ‪ } :‬ﻗﹶﺎﻟﹸﻮﺍ ﺁ ‪‬ﻣﻨ‪‬ﺎ ِﺑ ‪‬ﺮ ‪‬‬
‫ﻭﳌﱠﺎ ﻫﺪ‪‬ﺩﻫﻢ ﻓﺮﻋﻮﻥ ﺑﺎﻟﺘﻌﺬﻳﺐ ﻭﺍﻟﺘﻨﻜﻴﻞ ﻭﺍﻟﺘﺼﻠﻴﺐ ﺧﺎﻃﺒﻮﻩ ﲟﺎ ﺷﻬﺪﺕ‬
‫ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﳊﻖ ﻏﲑ ﻋﺎﺑﺌﲔ‪ } :‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻦ ﻧ‪ ‬ﺆِﺛ ‪‬ﺮ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻧ‪‬ﺎ ِﻣ ‪‬ﻦ‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ‬
‫ﺽ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ ﹾﻘﻀِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬‬ ‫ﺖ ﻗﹶﺎ ٍ‬ ‫ﺾ ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ‪‬ﺮﻧ‪‬ﺎ ﻓﹶﺎ ﹾﻗ ِ‬ ‫ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬
‫ﺤ ِﺮ‬
‫ﺴ‪‬‬ ‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪ِ ،‬ﺇﻧ‪‬ﺎ ﺁ ‪‬ﻣﻨ‪‬ﺎ ِﺑ ‪‬ﺮ‪‬ﺑﻨ‪‬ﺎ ِﻟ‪‬ﻴ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻫ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻋﹶﻠ ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺕ ﻓِﻴﻬ‪‬ﺎ‬‫ﺠﺮِﻣﹰﺎ ﹶﻓِﺈ ﱠﻥ ﹶﻟﻪ‪ ‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﹶﻻ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬ ‫ﺕ ‪‬ﺭ‪‬ﺑﻪ‪ ‬ﻣ ‪‬‬‫ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻭﹶﺃ‪‬ﺑﻘﹶﻰ‪ِ ،‬ﺇ‪‬ﻧﻪ‪ ‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﺄ ِ‬
‫ﺕ‬
‫ﻚ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﻟ ‪‬ﺪ ‪‬ﺭﺟ‪‬ﺎ ‪‬‬ ‫ﺕ ﹶﻓﺄﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬‫ﺤﻴ‪‬ﻰ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﺄِﺗ ِﻪ ‪‬ﻣ ‪‬ﺆﻣِﻨﹰﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﻤ ﹶﻞ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬ ‫‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻚ‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍ َﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫ﺠﺮِﻱ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ‪‬ﺗ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌﻠﹶﻰ‪ ،‬ﺟﻨ‪‬ﺎ ‪‬‬
‫)‪(١‬‬
‫‪‬ﺟﺰ‪‬ﺍ ُﺀ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﺰﻛﱠﻰ { ‪.‬‬
‫ﻓﻴﺎ ﺗﺮﻯ ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ ﺍﻟﺴﺤﺮﺓ ‪‬ﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺬﻱ ﺑﻴ‪‬ﻨﻮﻩ ﻭﻗﺪ ﺟﻲﺀ ‪‬ﻢ ﻣﻦ‬
‫ﺍﳌﺪﺍﺋﻦ ﺍﳌﺨﺘﻠﻔﺔ ﳏﻀ‪‬ﺮﻳﻦ ﻭﻣﺎ ﲰﻌﻮﺍ ﻣﻦ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ ‬ﺑﻴﺎﻧﹰﺎ ﻭﻻ ﺩﻻﻟﺔ؟‪.‬‬
‫ﺇﻧﻪ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻟﻌﻠﻤﻪ ‪ ‬ﺟﻌﻞ ﻧﻔﻮﺳﻬﻢ ﺗﺮﺗﺒﻂ ﺑﻨﻔﺴﻪ ﻣﺴﺘﺸﻔﻌﺔ ﺑﻪ‬
‫ﻣﻘﺒﻠﺔ ﻋﻠﻰ ﺍﷲ ﻭﻫﻨﺎﻙ ﺷﺎﻫﺪﻭﺍ ﻣﺎ ﺷﺎﻫﺪﻭﺍ ﻣﻦ ﺣﻘﺎﺋﻖ ﻓﻘﺎﻟﻮﺍ ﻣﺎ ﻗﺎﻟﻮﺍ ﻣﻦ‬
‫ﻛﻠﻤﺎﺕ ﺍﻟﻴﻘﲔ ﻭﺍﻹﳝﺎﻥ ﻭﺫﺍﻙ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺷﻔﺎﻋﺘﻬﻢ ﺍﻟﻨﻔﺴﻴﺔ ﺍﳊﻘﱠﺔ ﺑﻨﻔﺲ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ ‬ﺷﺄ‪‬ﻢ ﰲ ﺫﻟﻚ ﺷﺄﻥ ﻣﻠﻜﺔ ﺳﺒﺄ ﳌﺎ ﻋﻈﱠﻤﺖ‬
‫ﺴ‪‬ﺒ‪‬ﺘﻪ‪‬‬
‫ﺡ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﺗﻪ‪ ‬ﺣ ِ‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫‪‬ﻣﻠﹾﻚ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ‪ ‬ﺇﺫ‪ } :‬ﻗِﻴ ﹶﻞ ﹶﻟﻬ‪‬ﺎ ﺍ ‪‬ﺩ ‪‬ﺧﻠِﻲ ﺍﻟ ‪‬‬
‫ﺻ ‪‬ﺮﺡ‪ ‬ﻣ ‪‬ﻤ ‪‬ﺮﺩ‪ِ ‬ﻣ ‪‬ﻦ ﹶﻗﻮ‪‬ﺍﺭِﻳ ‪‬ﺮ‪.{..‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﺎﹶﻗ‪‬ﻴﻬ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻪ‪ ‬‬
‫ﺸ ﹶﻔ ‪‬‬
‫ﺠ ﹰﺔ ‪‬ﻭ ﹶﻛ ‪‬‬
‫ﻟﹸ ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻃﻪ ‪ :‬ﺍﻵﻳﺔ )‪.(٧٦-٧٢‬‬


‫‪١٨‬‬
‫ﻭﻫﻨﺎﻟﻚ ﺍﺳﺘﺼﻐﺮﺕ ﻣﻠﻜﻬﺎ ﻭﻭﻗﻔﺖ ﻣﻮﻗﻒ ﺍﳌﻘﺪ‪‬ﺭ ﻣﻦ ﻣﻠﻚ ﺳﻴﺪﻧﺎ‬
‫ﺳﻠﻴﻤﺎﻥ ‪ ‬ﻭﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺷﺄﻥ ﻋﻈﻴﻢ‪ ،‬ﻭﻣﺎ ﺃﻥ ﻧﻈﺮﺕ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ‬
‫ﺣﱴ ﺩﺧﻠﺖ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺑﺎﺏ ﺗﻠﻚ ﺍﻟﻨﻔﺲ ﺍﻟﺰﻛﻴﺔ ﺍﻟﻄﺎﻫﺮﺓ ﻭﺣﺎﺯﺕ‬
‫ﺏ‬
‫ﺖ ‪‬ﺭ ‪‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺑﻪ ‪ ‬ﻓﻜﺎﻥ ﻟﺴﺎ‪‬ﺎ ﻣﺘﺮﲨﹰﺎ ﻋﻤ‪‬ﺎ ﰲ ﻧﻔﺴﻬﺎ‪ ،‬ﺇﺫ‪ ..} :‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﲔ {)‪.(١‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ِﺇﻧ‪‬ﻲ ﹶﻇﹶﻠ ‪‬ﻤﺖ‪ ‬ﻧ ﹾﻔﺴِﻲ ‪‬ﻭﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻤﺖ‪ ‬ﻣ ‪‬ﻊ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ِﻟﱠﻠ ِﻪ ‪‬ﺭ ‪‬‬
‫ﻭﻣﺎ ﺳﺠﻮﺩ ﺇﺧﻮﺓ ﺳﻴﺪﻧﺎ ﻳﻮﺳﻒ ‪ ‬ﻭﺃﻣﻪ ﻭﺃﺑﻴﻪ ﻟﻪ ﺇ ﱠﻻ ﻟﺘﻌﻈﻴﻤﻬﻢ ﻋﻠﻤﻪ‬
‫ﻭﺗﻘﺪﻳﺮﻫﻢ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺭﺃﻭﺍ ﻣﻦ ﺳﺒﻘﻪ ﺇﻳ‪‬ﺎﻫﻢ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ‪ ..‬ﻭ‪‬ﺬﺍ‬
‫ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﺭﺗﺒﻄﺖ ﺃﻧﻔﺴﻬﻢ ﻣﺴﺘﺸﻔﻌﺔ ﻣﻘﺒﻠﺔ ﻣﻌﻪ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺇﱃ ﺫﻟﻚ ﺃﺷﺎﺭﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪:‬‬
‫ﺖ ‪‬ﻫﺬﹶﺍ ‪‬ﺗ ﹾﺄﻭِﻳ ﹸﻞ‬
‫ﺵ ‪‬ﻭ ‪‬ﺧﺮ‪‬ﻭﺍ ﹶﻟﻪ‪ ‬ﺳﺠ‪‬ﺪﹰﺍ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎﹶﺃ‪‬ﺑ ِ‬
‫} ‪‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻊ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺭ‪ْ ‬ﺀ‪‬ﻳ ‪‬ﻲ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒﻞﹸ ﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹶﻠﻬ‪‬ﺎ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﺣ ﹼﻘﹰﺎ‪. (٢){..‬‬
‫ﻭﻫﺬﺍ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﳑﺎ ﺑﻴ‪‬ﻨﻪ ﻓﻀﻴﻠﺔ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﺒﲑ ﳏﻤﺪ ﺃﻣﲔ ﺷﻴﺨﻮ‬
‫ﰲ ﻣﻔﻬﻮﻡ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﺭﺗﺒﺎﻁ ﺍﻷﻧﻔﺲ ﺍﳌﺴﺘﺸﻔﻌﺔ ﺑﺮﺳﻞ ﺍﷲ‬
‫ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪.‬‬
‫ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺴﺘﻨﲑ ﺍﳌﺴﺘﺸﻔﻊ ﺑﻨﻮﺭ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻴﻐﺪﻭ‬
‫ﺻﺎﺣﺐ ﺑﺼﲑﺓ ﻭﻧﻮﺭ ﻳﺮﻯ ﺑﻪ ﺍﳋﲑ ﺧﲑﹰﺍ ﻓﻴﻐﺘﻨﻤﻪ ﻭﺍﻟﺸﺮ ﺷﺮﹰﺍ ﻓﻴﺘﺠﻨ‪‬ﺒﻪ‪ ،‬ﺃﻱ‪:‬‬
‫ﻳﺮﻯ ﺍﳊﻘﺎﺋﻖ ﺑﻨﻮﺭ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﻭﺻﻠﻪ ﺇﻟﻴﻪ ﻧﻮﺭ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﺴﺮﺍﺝ‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ :‬ﺍﻵﻳﺔ )‪.(١٠٠‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ‪ :‬ﺍﻵﻳﺔ )‪. (٤٤‬‬
‫‪١٩‬‬
‫ﺍﳌﻨﲑ ﻓﻴﻜﺴﺐ ﺍﳋﲑﺍﺕ ﺍﻟﱵ ﺃﻋﺪ‪‬ﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻭﻳﻠﻘﻰ ﺭﺑﻪ ﺑﻮﺟﻪ ﺃﺑﻴﺾ‬
‫ﺑﻌﻤﻠﻪ ﺍﻟﻄﻴ‪‬ﺐ ﻭﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﺼﺎﱀ ﺃﻋﻤﺎﻟﻪ‪.‬‬
‫ﺼﺮ‪‬ﻭ ‪‬ﻩ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ ﺍﱠﻟﺬِﻱ ﺃﹸﻧ ِﺰ ﹶﻝ ‪‬ﻣ ‪‬ﻌﻪ‪‬‬
‫}‪ ..‬ﻓﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺰﺭ‪‬ﻭ ‪‬ﻩ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ {)‪. (١‬‬ ‫ﺃﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻭﻣﻦ ﺍﺳﺘﺸﻔﻊ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻬﻮ ﺑﻄﺒﻴﻌﺘﻪ ﰲ ﺷﻔﺎﻋﺔ ﺑﺎﻵﺧﺮﺓ‪ .‬ﻭﻣﻦ ﱂ ﻳﺘ‪‬ﺨﺬ‬
‫ﻼ ﻓﻼ ﺷﻔﺎﻋﺔ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﺇ ﱠﻻ ﺍﳊﺴﺮﺍﺕ }‬ ‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺳﺒﻴ ﹰ‬
‫ﻼ‬
‫ﺨ ﹾﺬﺕ‪ ‬ﻣ ‪‬ﻊ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ‪‬ﺳﺒِﻴ ﹰ‬
‫ﺾ ﺍﻟﻈﱠﺎِﻟ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻳ‪‬ﺎﹶﻟ‪‬ﻴ‪‬ﺘﻨِﻲ ﺍ‪‬ﺗ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻌ ‪‬‬
‫{)‪ .. (٢‬ﻭﻻﺕ ﺳﺎﻋﺔ ﻣﻨﺪﻡ‪.‬‬
‫«‪@ @ìƒî’@µßc@‡à‬‬
‫@ @‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ )‪. (١٥٧‬‬


‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٧‬‬
‫‪٢٠‬‬
‫اﻟﻔﺼﻞ اﻟﺜﺎﻧﻲ‬
‫» ﻧــﻘـــــــــــﺪ «< <‬
‫ﺤﻜْﻢ اﻟﻌﺪل ﺑﻴﻦ اﺧﺘﻼف اﻷﻣﺔ< <‬ ‫اﻟ ُ‬
‫» اﺧﺘﻼف أﻣﺘﻲ ﻟﺨﻴﺮ «‬
‫@ @‬
‫‪@ @H@ðëbš‹ÔÛa@N†@I@lbn×@åß@HQVI@òzЗÛa‬‬
‫ﻣﻦ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﺟﺪ ﺃﻥ ﻫﻨﺎﻙ ﺷﻔﺎﻋﺘﲔ‪ :‬ﺷﻔﺎﻋﺔ ﻣﻨﻔﻴﺔ‪ ،‬ﻭﺷﻔﺎﻋﺔ ﻣﺜﺒﺘﺔ‪،‬‬
‫ﻭﻫﺬﻩ ﻏﲑ ﺗﻠﻚ‪.‬‬
‫ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﳌﻨﻔﻴﺔ‪ :‬ﻫﻲ ) ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺸﺮﻛﻴﺔ ( ﺍﻟﱵ ﻛﺎﻥ ﻳﻌﺘﻘﺪﻫﺎ‬
‫ﺍﻟﻮﺛﻨﻴﻮﻥ ﺍﳌﺸﺮﻛﻮﻥ ﺃﻥ ﺁﳍﺘﻬﻢ ﺳﺘﺸﻔﻊ ﳍﻢ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺳﻴﺴﺘﺠﻴﺐ‬
‫ﳍﺎ ﺣﺘﻤﺎﹰ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳﻀ‪ ‬ﺮﻫ‪ ‬ﻢ ‪‬ﻭ ﹶﻻ‬
‫‪‬ﻳ ‪‬ﻨ ﹶﻔﻌ‪‬ﻬ‪ ‬ﻢ ‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ‪‬ﺷ ﹶﻔﻌ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪ {...‬ﻳﻮﻧﺲ )‪ .(١٨‬ﻓﻬﻢ‬
‫ﳛﺴﺒﻮﻥ ﺃﻥ ﺁﳍﺘﻬﻢ ﳍﺎ ﻣﻦ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﺘﺄﺛﲑ‪ ،‬ﻣﺎ ﳚﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻳﻔﺴﺦ‬
‫ﺇﺭﺍﺩﺗﻪ ﻭﻳﻐﲑ ﺣﻜﻤﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻭﻣﺜﻠﻬﻢ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﳏﺮ‪‬ﻓﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ‬
‫ﻷﻧﺒﻴﺎﺋﻬﻢ ﻭﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﻣﻦ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺍﻋﺘﻘﺪﻩ‬
‫ﺤﻦ‪ ‬ﹶﺃ‪‬ﺑﻨ‪‬ﺎ ُﺀ ﺍﻟﱠﻠ ِﻪ‬
‫ﺖ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ‪‬ﻧ ‪‬‬ ‫ﺍﳌﺸﺮﻛﻮﻥ ﰲ ﺁﳍﺘﻬﻢ‪ } :‬ﻭﻗﹶﺎﹶﻟ ِ‬
‫ﺸﺮ‪ِ ‬ﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻖ ‪ {...‬ﺍﳌﺎﺋﺪﺓ‬ ‫‪‬ﻭﹶﺃ ِﺣﺒ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ﹸﻗ ﹾﻞ ﹶﻓِﻠ ‪‬ﻢ ﻳ‪ ‬ﻌ ﱢﺬﺑ‪‬ﻜﹸ ‪‬ﻢ ِﺑ ﹸﺬﻧ‪‬ﻮِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﺑ ﹾﻞ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺑ ‪‬‬
‫)‪.(١٨‬‬
‫‪٢١‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻲ ﺍﻟﱵ ﺟﺎﺀ ﻓﻴﻬﺎ ﺍﻟﻨﻔﻲ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ‪‬ﻳﻮ‪‬ﻣﹰﺎ‬
‫ﺲ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭ ﹶﻻ ﻳ‪ ‬ﹾﻘ‪‬ﺒﻞﹸ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺷﻔﹶﺎ ‪‬ﻋﺔﹲ { ﺍﻟﺒﻘﺮﺓ )‪.(٤٨‬‬
‫ﺠﺰِﻱ ‪‬ﻧ ﹾﻔﺲ‪ ‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﹶﻻ ‪‬ﺗ ‪‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺃﻭﺭﺩ ﺍﻟﺪﻛﺘﻮﺭ ﻗﻮﻟﻪ‪" :‬ﻭﻣﺜﻞ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﳏﺮ‪‬ﻓﺔ ﺃﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ ﻷﻧﺒﻴﺎﺀﻫﻢ ﻭﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﻣﻦ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ ﻣﺜﻠﻤﺎ ﺍﻋﺘﻘﺪﻩ ﺍﳌﺸﺮﻛﻮﻥ"‪ .‬ﻭﺃﻥ ﻫﺬﻩ ﺷﻔﺎﻋﺔ ﻣﺮﻓﻮﺿﺔ ﻷ‪‬ﺎ‬
‫"ﺷﻔﺎﻋﺔ ﻣﻨﻔﻴﺔ"‪ .‬ﺃﻭﱂ ﻳﻜﻦ ﻟﺮﺳﻮﻟﻨﺎ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻹﳍﻴﺔ ﺣﲔ ﻏﻀﺐ ﺍﷲ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﻀﺐ ﻣﺜﻠﻪ ﻓﻤﺎ ﺃﺛﺮ ﺑﻪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﹰﺎ ﺇ ﱠﻻ‬
‫ﺭﺳﻮﻟﻨﺎ ‪ ،‬ﻓﻬﺬﻩ ﺷﻔﺎﻋﺔ ﻣﻨﻔﻴﺔ‪ .‬ﻓﺈﺫﹰﺍ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻫﻲ ﺷﻔﺎﻋﺔ ﻣﻨﻔﻴﺔ‪ .‬ﰒ‬
‫ﺤﻦ‪ ‬ﹶﺃ‪‬ﺑﻨ‪‬ﺎ ُﺀ ﺍﻟﱠﻠ ِﻪ‬
‫ﺖ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ‪‬ﻧ ‪‬‬
‫ﺫﻛﺮﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ } ‪‬ﻭﻗﹶﺎﹶﻟ ِ‬
‫ﺣﺒ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ{‪ .‬ﺃﻭﱂ ﻧﻜﻦ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﺍﳌﺰﻋﻮﻣﺔ‪ ،‬ﳓﻦ ﺃﻣﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪‬‬ ‫‪‬ﻭﹶﺃ ِ‬
‫ﻓﻘﻂ ﺃﺣﺒﺎﺀ ﺍﷲ ﺣﱴ ﺷﻔﱠﻊ ﺑﻨﺎ ﺭﺳﻮﻟﻪ ‪ ‬ﻣﻦ ﺩﻭﻥ ﺍﻷﻣﻢ؟‪ } .‬ﹸﻗ ﹾﻞ ﹶﻓ ِﻠ ‪‬ﻢ‬
‫ﻳ‪ ‬ﻌ ﱢﺬﺑ‪‬ﻜﹸ ‪‬ﻢ ِﺑ ﹸﺬﻧ‪‬ﻮِﺑ ﹸﻜ ‪‬ﻢ {‪ .‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﻟﻮ ﺻ ‪‬ﺢ ﺫﻟﻚ ﻓِﻠ ‪‬ﻢ ﻋﺬﱠﺑﻨﺎ ﺑﺴﻴﻄﺮﺓ‬
‫ﺍﻻﺳﺘﻌﻤﺎﺭ ﻋﻠﻴﻨﺎ ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﹰﺎ ﻭﲢﻜﱠﻤﻮﺍ ﺑﻨﺎ ﺑﺬﻧﻮﺑﻨﺎ‪ ،‬ﺑﻞ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﻋﻴﺎﻝ‬
‫ﺍﷲ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HQYMQXI@òzЗÛa‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﻵﺧﺮﺓ‪ :‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺛﺒﺘﺖ ﺑﺎﻟﻨﺼﻮﺹ ﺍﶈﻜﻤﺔ‬
‫ﰲ ﺍﻵﺧﺮﺓ ﻧﻮﻋﺎﻥ‪ :‬ﺍﻷﻭﱃ‪ :‬ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﻹﺭﺍﺣﺔ ﺍﳋﻠﻖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻣﻦ ﻫﻮﻝ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﻫﺬﻩ ﺟﻌﻠﻬﺎ ﺍﷲ ﳋﺎﰎ ﺭﺳﻠﻪ ﻭﺻﻔﻮﺓ ﺧﻠﻘﻪ ﳏﻤﺪ ‪.‬‬
‫‪٢٢‬‬
‫ﻭﻫﺬﻩ ﻻ ﺗﺄﺑﺎﻫﺎ ﺃﺻﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ‪ .‬ﻭﱂ ﺃ ‪‬ﺭ ﻣﻦ ﺃﻧﻜﺮﻫﺎ ﻗﺒﻞ ﺩ‪ .‬ﻣﺼﻄﻔﻰ‬
‫ﳏﻤﻮﺩ‪.‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺸﻔﺎﻋﺔ ﻟﻠﻌﺼﺎﺓ ﻭﺍﳌﺬﻧﺒﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻋﻠﻰ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺍﻗﺘﺮﻓﻮﺍ ﺑﻌﺾ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﱂ ﻳﺘﻮﺑﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺟﻌﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ‬
‫ﻭﺍﻟﺼﺎﳊﲔ‪ .‬ﻭﻫﻲ ﺍﻟﱵ ﻧﺎﺯﻉ ﻓﻴﻬﺎ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﺭﺩﻭﺍ ﻣﺎ ﺻﺢ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺃﺣﺎﺩﻳﺚ‪ ،‬ﻭﺃﻭ‪‬ﻟﻮﺍ ﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﻣﻦ ﺁﻳﺎﺕ ﺑﺄ‪‬ﺎ ﻟﻠﻄﺎﺋﻌﲔ ﻭﺍﻟﺘﺎﺋﺒﲔ‪ :‬ﺯﻳﺎﺩﺓ ﰲ‬
‫ﺍﳌﺜﻮﺑﺎﺕ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ‪.‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ) ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ (‪ :‬ﺃﻣﺎ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﻓﻘﺪ‬
‫ﺻﺤﺖ ‪‬ﺎ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻛﺤﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪،‬‬
‫ﻭﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺣﺬﻳﻔﺔ ﻣﻌﺎﹰ‪ ،‬ﻭﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮ ﻭﺳﻠﻴﻤﺎﻥ ﻭﺃﻧﺲ‬
‫ﻭﺃﹸﰊ ﺑﻦ ﻛﻌﺐ ﻭﺑﺮﻳﺪﺓ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻭﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ‪ .‬ﻭﻧﻌﲏ ‪‬ﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﺍﻟﻌﻈﻤﻰ‪ :‬ﺷﻔﺎﻋﺘﻪ ‪ ‬ﺍﻟﱵ ﺃﻛﺮﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ﻹﺭﺍﺣﺔ ﺍﳋﻠﻖ ﻣﻦ ﻃﻮﻝ‬
‫ﺍﻻﻧﺘﻈﺎﺭ ﻳﻮﻡ ﺍﳍﻮﻝ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻢ‬
‫ﻟﻴﺪﺧﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﺭ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻟﻘﺪ ﺗﻔﻀ‪‬ﻞ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﻓﺘﻜﻠﱠﻢ ﻋﻦ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺎﻵﺧﺮﺓ‬
‫ﺃﻭ‪‬ﻻﻫﺎ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺎﻟﺬﺍﺕ ﻭﺍﻟﱵ ﺍﺩ‪‬ﻋﻰ ﺑﺄ‪‬ﺎ ﺻﺤ‪‬ﺖ‬
‫‪٢٣‬‬
‫ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ ﻭﻗﺎﻝ‪" :‬ﻧﻌﲏ ‪‬ﺎ ﺷﻔﺎﻋﺘﻪ ‪ ‬ﺍﻟﱵ ﺃﻛﺮﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ‬
‫ﻹﺭﺍﺣﺔ ﺍﳋﻠﹾﻖ ﻣﻦ ﻃﻮﻝ ﺍﻻﻧﺘﻈﺎﺭ ﻳﻮﻡ ﺍﳍﻮﻝ ﺍﻟﻌﻈﻴﻢ ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻟﺮﺏ‬
‫ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻢ‪ ،‬ﻟﻴﺪﺧﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﺭ"‪ .‬ﻭﻫﺬﺍ‬
‫ﻋﻜﺲ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﳏﻜﻢ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﺑﻘﺒﻮﻝ ﺫﻟﻚ ﻳ‪‬ﻨﻘﺾ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺁﻳﺎﺗﻪ ﺍﻟﺼﺮﳛﺔ ﻧﻘﻀﹰﺎ ﺗﺎﻣﺎﹰ‪ ،‬ﻓﺒﻬﺬﺍ ﺍﻟﻴﻮﻡ ﺑﺎﻟﺬﺍﺕ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻮﻥ ﻓﻴﻪ ﺑﺎﻟﺸﻔﺎﻋﺔ‬
‫ﺍﻟﻌﻈﻤﻰ‪ ،‬ﻫﻮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﻨﻔﻲ ﺗﻌﺎﱃ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻴﻪ ﻧﻔﻴﹰﺎ ﻗﺎﻃﻌﹰﺎ ﺑﻘﻮﻟﻪ ﺍﻟﻜﺮﱘ‪:‬‬
‫} ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺃﹶﻧ ِﻔﻘﹸﻮﺍ ِﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻲ ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﹶﻻ ‪‬ﺑ ‪‬ﻴﻊ‪‬‬
‫ﻓِﻴ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺧﱠﻠﺔﹲ ‪‬ﻭ ﹶﻻ ‪‬ﺷﻔﹶﺎ ‪‬ﻋﺔﹲ ‪.(١){..‬‬
‫} ‪‬ﻭ ‪‬ﻣﺎ ﹶﺃ ‪‬ﺩﺭ‪‬ﺍ ‪‬ﻙ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﺍﻟﺪ‪‬ﻳﻦِ‪ ،‬ﹸﺛ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺩﺭ‪‬ﺍ ‪‬ﻙ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﺍﻟﺪ‪‬ﻳﻦِ‪ ،‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹶﻻ‬
‫ﺲ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻭ‪‬ﺍ َﻷ ‪‬ﻣﺮ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ِﻟﱠﻠ ِﻪ {)‪.(٢‬‬
‫‪‬ﺗ ‪‬ﻤ ِﻠﻚ‪ ‬ﻧ ﹾﻔﺲ‪ِ ‬ﻟ‪‬ﻨ ﹾﻔ ٍ‬
‫ﺲ ﻣ‪‬ﺎ‬
‫ﺴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻓﱠﻰ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﺲ ‪‬ﺗﺠ‪‬ﺎ ِﺩﻝﹸ ‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫} ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ ﹾﺄﺗِﻲ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﺖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ﹾﻈ ﹶﻠﻤ‪‬ﻮ ﹶﻥ {)‪.(٣‬‬
‫‪‬ﻋ ِﻤ ﹶﻠ ‪‬‬
‫ﺲ ِﻟﻺِﻧﺴ‪‬ﺎ ِﻥ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﺳﻌ‪‬ﻰ {)‪. (٤‬‬
‫} ‪‬ﻭﹶﺃ ﹾﻥ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺖ ﹶﻻ ﻇﹸ ﹾﻠ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﺮِﻳ ‪‬ﻊ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺲ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺠﺰ‪‬ﻯ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫} ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ ‪‬‬
‫)‪(٥‬‬
‫ﺏ{ ‪.‬‬ ‫ﺤﺴ‪‬ﺎ ِ‬ ‫ﺍﹾﻟ ِ‬
‫ﺖ ﺗ‪‬ﻨ ِﻘﺬﹸ ‪‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ {)‪. (٦‬‬
‫ﺏ ﹶﺃﹶﻓﹶﺄ‪‬ﻧ ‪‬‬
‫} ﹶﺃﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺣ ‪‬ﻖ ‪‬ﻋﹶﻠ ‪‬ﻴ ِﻪ ﹶﻛ ِﻠ ‪‬ﻤﺔﹸ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻻﻧﻔﻄﺎﺭ ‪ :‬ﺍﻵﻳﺔ )‪. (١٩-١٧‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٥٤‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٩‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ :‬ﺍﻵﻳﺔ )‪. (١١١‬‬
‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (١٩‬‬ ‫)‪ (٥‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (١٧‬‬
‫‪٢٤‬‬
‫} ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ‪‬ﺷ ‪‬ﺮﹰﺍ‬
‫‪‬ﻳ ‪‬ﺮﻩ‪.(٧){‬‬
‫ﻓﺎﻟﺬﻳﻦ ‪‬ﻳﺪ‪‬ﺧﻠﻬﻢ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻣﻦ ﺃﻣﺘﻪ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﻛﻴﻒ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺄﻥ ﻳﺮﻭﺍ ﺃﻋﻤﺎﳍﻢ ﺑﺎﳌﺜﺎﻗﻴﻞ‪ ،‬ﻭﻫﻢ ﲟﻮﺟﺐ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﺩﺧﻠﻮﺍ‬
‫ﺍﳉﻨﺔ ﺑﺎﻟﺸﻔﺎﻋﺔ؟‪ .‬ﻭﺑﻄﻞ ﺑﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ } ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ‪‬ﺷ ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪ { ‬ﻷﻧﻪ ﺩﺧﻞ ﺍﳉﻨﺔ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻓﻠﻦ ﻳ ‪‬ﺮ ﺷ ‪‬ﺮﹰﺍ ﻭﻻ ﻧﺎﺭﹰﺍ‬
‫ﻋﻠﻰ ﺯﻋﻤﻬﻢ‪.‬‬
‫ﺴﺪِﻳ ‪‬ﻦ ﻓِﻲ‬
‫ﺕ ﻛﹶﺎﹾﻟ ‪‬ﻤ ﹾﻔ ِ‬
‫ﺠ ‪‬ﻌﻞﹸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬ ‫} ﹶﺃ ‪‬ﻡ ‪‬ﻧ ‪‬‬
‫ﲔ ﻛﹶﺎﹾﻟ ﹸﻔﺠ‪‬ﺎ ِﺭ {)‪. (١‬‬
‫ﺠ ‪‬ﻌﻞﹸ ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﺽ ﹶﺃ ‪‬ﻡ ‪‬ﻧ ‪‬‬
‫ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻓﺒﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﺩﺧﻞ ﺍﻟﻜﻞ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﻭﺑﻘﺒﻮﳍﻢ ﳍﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﺠ‪‬ﻨ ﹶﺔ ِﺑﻤ‪‬ﺎ‬
‫ﺍﻟﻌﻈﻤﻰ‪ ،‬ﺃﺑﻄﻠﻮﺍ ﻛﻼﻡ ﺍﷲ ﺑﺂﻳﺎﺕ ﻻ ﺣﺼﺮ ﳍﺎ ﺃﻥ }‪ ..‬ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ {)‪. (٢‬‬
‫ﺠ‪‬ﻨﺔﹸ ﺍﱠﻟﺘِﻲ ﺃﹸﻭ ِﺭﹾﺛﺘ‪‬ﻤ‪‬ﻮﻫ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ {)‪ (٣‬ﻭﻋﺸﺮﺍﺕ‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫} ‪‬ﻭِﺗ ﹾﻠ ‪‬‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻨﻔﻲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺇ ﱠﻻ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﻨﺎﻟﻚ ﺁﻳﺔ ﻭﺍﺣﺪﺓ‬
‫ﺗﻘﻮﻝ "ﺍﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ ﲟﺎ ﻛﻨﺘﻢ ﺗﺸﻔﱠﻌﻮﻥ"‪.‬‬

‫)‪ (٧‬ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ ‪ :‬ﺍﻵﻳﺔ )‪. (٨-٧‬‬


‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٢‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺹ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٨‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ :‬ﺍﻵﻳﺔ )‪.(٧٢‬‬
‫‪٢٥‬‬
‫ﻭﻗﻮﻟﻪ ‪ » :‬ﻛﻞ ﺃﻣﱵ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺇ ﱠﻻ ﻣﻦ ﺃﰉ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﻭﻣﻦ ﻳﺄﰉ؟‪ .‬ﻗﺎﻝ‪ :‬ﻣﻦ ﺃﻃﺎﻋﲏ ﺩﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﻦ ﻋﺼﺎﱐ ﻓﻘﺪ ﺃﰉ «‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪/‬ﺟـ‪ ٦‬ﺭﻗﻢ ‪./٦٨٥١‬‬
‫ﻭﺃﺧﺮﺝ ﺃﲪﺪ ﻭﻣﺴﻠﻢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪ » :‬ﺇﱐ ﻋﻠﻰ‬
‫ﺍﳊﻮﺽ ﺣﱴ ﺃﻧﻈﺮ ﻣﻦ ﻳﺮﺩ ﻋﻠ ‪‬ﻲ ﻣﻨﻜﻢ ﻭﺳﻴ‪‬ﺆﺧﺬ ﺃﹸﻧﺎﺱ ﺩﻭﱐ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﻳﺎ‬
‫ﺕ ﻣﺎ ﻋﻤﻠﻮﺍ ﺑﻌﺪﻙ؟‪ .‬ﻭﺍﷲ ﻣﺎ‬ ‫ﺭﺏ ﻣﲏ ﻭﻣﻦ ﺃﻣﱵ ﻓﻴ‪‬ﻘﺎﻝ‪ :‬ﻫﻞ ﺷﻌﺮ ‪‬‬
‫ﺑﺮﺣﻮﺍ ﻳﺮﺟﻌﻮﻥ ﻋﻠﻰ ﺃﻋﻘﺎ‪‬ﻢ « ﻛﱰ ﺍﻟﻌﻤﺎﻝ ‪/‬ﺟـ ‪ ١٤‬ﺹ‪٤١٩‬‬
‫ﺭﻗﻢ‪ ./٣٩١٢٩‬ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ » ﻓﻴ‪‬ﻘﺎﻝ‪ :‬ﺇﻧﻚ ﻻ ﺗﺪﺭﻱ‬
‫ﻣﺎ ﺃﺣﺪﺛﻮﺍ ﺑﻌﺪﻙ‪ .‬ﻓﺄﻗﻮﻝ‪ :‬ﺳﺤﻘﹰﺎ ﺳﺤﻘﹰﺎ ﳌﻦ ﺑﺪ‪‬ﻝ ﺑﻌﺪﻱ « ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ‪/‬ﺟـ‪ ٥‬ﺭﻗﻢ‪./٦٢١٢‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻳﻨﺎﻗﺾ ﻧﻔﺴﻪ‪ ..‬ﺍﳊﺪﻳﺜﺎﻥ ﻧﺎﻗﻀﺎ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HRQMRPI@òzЗÛa‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ) ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ( ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺇﲨﺎ ﹰﻻ ﻭﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﳑﺘﻨﹰﺎ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ‪‬ﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟﹶﻠ‪‬ﻴ ِﻞ‬
‫ﺤﻤ‪‬ﻮﺩﹰﺍ{ ﺍﻹﺳﺮﺍﺀ )‪.(٧٩‬‬ ‫ﻚ ‪‬ﻣﻘﹶﺎﻣﹰﺎ ‪‬ﻣ ‪‬‬
‫ﻚ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ‪‬ﻋﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﹶﺜ ‪‬‬
‫ﺠ ‪‬ﺪ ِﺑ ِﻪ ﻧ‪‬ﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ ‪‬‬
‫ﹶﻓ‪‬ﺘ ‪‬ﻬ ‪‬‬
‫ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﰲ‬
‫ﺩﻋﻮﺓ‪ ،‬ﻓﺮﻓﻊ ﺇﻟﻴﻪ ﺍﻟﺬﺭﺍﻉ "ﻭﻛﺎﻧﺖ ﺗﻌﺠﺒﻪ" ﻓﻨﻬﺲ ﻣﻨﻬﺎ ‪‬ﺴﺔ ﻭﻗﺎﻝ‪" :‬ﺃﻧﺎ‬
‫ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻫﻞ ﺗﺪﺭﻭﻥ ﳑ‪‬ﺎ ﺫﺍﻙ؟‪ .‬ﳚﻤﻊ ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‬

‫‪٢٦‬‬
‫ﰲ ﺻﻌﻴﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻴﺒﺼﺮﻫﻢ ﺍﻟﻨﺎﻇﺮ‪ ،‬ﻭﻳﺴﻤﻌﻬﻢ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﻭﺗﺪﻧﻮ‬
‫ﻣﻨﻬﻢ ﺍﻟﺸﻤﺲ ﻓﻴﺒﻠﻎ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻐﻢ ﻭﺍﻟﻜﺮﺏ ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻥ ﻭﻻ‬
‫ﳛﺘﻤﻠﻮﻥ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻨﺎﺱ‪ :‬ﺃﻻ ﺗﻨﻈﺮﻭﻥ ﺇﱃ ﻣﺎ ﺃﻧﺘﻢ ﻓﻴﻪ‪ ،‬ﻭﺇﱃ ﻣﺎ ﺑﻠﻐﻜﻢ ﺃﻻ‬
‫ﺗﻨﻈﺮﻭﻥ ﺇﱃ ﻣﻦ ﻳﺸﻔﻊ ﻟﻜﻢ ﺇﱃ ﺭﺑ‪‬ﻜﻢ؟‪ .‬ﻓﻴﻘﻮﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻟﺒﻌﺾ‪:‬‬
‫ﺃﺑﻮﻛﻢ ﺁﺩﻡ‪ ،‬ﻓﻴﺄﺗﻮﻧﻪ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﺁﺩﻡ ﺃﻧﺖ ﺃﺑﻮ ﺍﻟﺒﺸﺮ‪ ،‬ﺧﻠﻘﻚ ﺍﷲ ﺑﻴﺪﻩ‪،‬‬
‫ﻭﻧﻔﺦ ﻓﻴﻚ ﻣﻦ ﺭﻭﺣﻪ‪ ،‬ﻭﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﻓﺴﺠﺪﻭﺍ ﻟﻚ‪ ،‬ﻭﺃﺳﻜﻨﻚ ﺍﳉﻨﺔ‪ ،‬ﺃﻻ‬
‫ﺗﺸﻔﻊ ﻟﻨﺎ ﺇﱃ ﺭﺑﻚ؟‪ .‬ﺃﻻ ﺗﺮﻯ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻭﻣﺎ ﺑﻠﻐﻨﺎ؟‪ .‬ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺭﰊ‬
‫ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ‪ ،‬ﺎﱐ ﻋﻦ‬
‫ﺍﻟﺸﺠﺮﺓ ﻓﻌﺼﻴﺖ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ!‪ .‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻏﲑﻱ‪ ،‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ‬
‫ﻧﻮﺡ‪ .‬ﻓﻴﺄﺗﻮﻥ ﻧﻮﺣﺎﹰ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﻧﻮﺡ‪ ،‬ﺃﻧﺖ ﺃﻭﻝ ﺍﻟﺮﺳﻞ ﺇﱃ ﺃﻫﻞ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﻗﺪ ﲰ‪‬ﺎﻙ ﺍﷲ ﻋﺒﺪﹰﺍ ﺷﻜﻮﺭﹰﺍ ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻣﺎ ﳓﻦ ﻓﻴﻪ؟‪ .‬ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻣﺎ‬
‫ﺑﻠﻐﻨﺎ؟ ﺃﻻ ﺗﺸﻔﻊ ﻟﻨﺎ ﺇﱃ ﺭﺑﻚ؟ ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﺭﰊ ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﻏﻀﺒﹰﺎ ﱂ‬
‫ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﻪ‪ ،‬ﻭﻟﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ ﻭﺇﻧﻪ ﻗﺪ ﻛﺎﻥ ﱄ ﺩﻋﻮﺓ ﺩﻋﻮﺕ‬
‫‪‬ﺎ ﻋﻠﻰ ﻗﻮﻣﻲ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ!‪ .‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻏﲑﻱ‪ ،‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻓﻴﺄﺗﻮﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺃﻧﺖ ﻧﱯ ﺍﷲ ﻭﺧﻠﻴﻠﻪ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭﺽ‬
‫ﺍﺷﻔﻊ ﻟﻨﺎ ﺇﱃ ﺭﺑﻚ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻣﺎ ﳓﻦ ﻓﻴﻪ؟‪ .‬ﻓﻴﻘﻮﻝ ﳍﻢ‪ :‬ﺇﻥ ﺭﰊ ﻏﻀﺐ‬
‫ﺍﻟﻴﻮﻡ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﻪ‪ ،‬ﻭﻟﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ‪ ،‬ﻭﺇﱐ ﻛﻨﺖ‬
‫ﻛﺬﺑﺖ ﺛﻼﺙ ﻛﺬﺑﺎﺕ‪ ،‬ﻓﺬﻛﺮﻫﺎ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ!‪ .‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ‬
‫ﻏﲑﻱ‪ ،‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻣﻮﺳﻰ‪ .‬ﻓﻴﺄﺗﻮﻥ ﻣﻮﺳﻰ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﻣﻮﺳﻰ ﺃﻧﺖ ﺭﺳﻮﻝ‬
‫ﺍﷲ‪ ،‬ﻓﻀ‪‬ﻠﻚ ﺍﷲ ﺑﺮﺳﺎﻻﺗﻪ ﻭﺑﻜﻼﻣﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﺷﻔﻊ ﻟﻨﺎ ﺇﱃ ﺭﺑﻚ ﺃﻻ‬
‫‪٢٧‬‬
‫ﺗﺮﻯ ﺇﱃ ﻣﺎ ﳓﻦ ﻓﻴﻪ؟‪ .‬ﻓﻴﻘﻮﻝ‪ :‬ﺇﻥ ﺭﰊ ﻗﺪ ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﻀﺐ‬
‫ﻗﺒﻠﻪ ﻣﺜﻠﻪ‪ ،‬ﻭﻟﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ ﻭﺇﱐ ﻗﺪ ﻗﺘﻠﺖ ﻧﻔﺴﹰﺎ ﱂ ﺃﺅﻣﺮ ﺑﻘﺘﻠﻬﺎ‪،‬‬
‫ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ! ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻏﲑﻱ‪ ،‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻋﻴﺴﻰ‪ .‬ﻓﻴﺄﺗﻮﻥ‬
‫ﻋﻴﺴﻰ ﻓﻴﻘﻮﻟﻮﻥ ﻳﺎ ﻋﻴﺴﻰ‪ ،‬ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﻠﻤﺘﻪ ﺃﻟﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ‪،‬‬
‫ﻭﺭﻭﺡ ﻣﻨﻪ‪ ،‬ﻭﻛﻠﱠﻤﺖ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻬﺪ‪ ،‬ﺍﺷﻔﻊ ﻟﻨﺎ ﺇﱃ ﺭﺑﻚ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻣﺎ‬
‫ﳓﻦ ﻓﻴﻪ‪ ،‬ﻓﻴﻘﻮﻝ ﻋﻴﺴﻰ‪ :‬ﺇﻥ ﺭﰊ ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﻪ‪،‬‬
‫ﻭﻟﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺫﻧﺒﺎﹰ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ‪ ،‬ﻧﻔﺴﻲ! ﺍﺫﻫﺒﻮﺍ ﺇﱃ‬
‫ﻏﲑﻱ‪ ،‬ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﳏﻤﺪ ﻓﻴﺄﺗﻮﱐ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺧﺎﰎ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﻗﺪ ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧﺮ ﺍﺷﻔﻊ ﻟﻨﺎ ﺇﱃ ﺭﺑﻚ‬
‫ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻣﺎ ﳓﻦ ﻓﻴﻪ؟‪ .‬ﻓﺄﻧﻄﻠﻖ ﻓﺂﰐ ﲢﺖ ﺍﻟﻌﺮﺵ‪ ،‬ﻓﺄﻗﻊ ﺳﺎﺟﺪﹰﺍ ﻟﺮﰊ‪ ،‬ﰒ‬
‫ﻳﻔﺘﺢ ﺍﷲ ﻋﻠ ‪‬ﻲ ﻣﻦ ﳏﺎﻣﺪﻩ ﻭﺣﺴﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﺷﻴﺌﹰﺎ ﱂ ﻳﻔﺘﺢ ﻋﻠﻰ ﺃﺣﺪ‬
‫ﻗﺒﻠﻲ‪ ،‬ﰒ ﻳﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﺍﺭﻓﻊ ﺭﺃﺳﻚ‪ ،‬ﺳﻞ ﺗﻌﻄﻪ‪ ،‬ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ‪ ،‬ﻓﺄﺭﻓﻊ‬
‫ﺭﺃﺳﻲ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﺃﻣﱵ ﻳﺎ ﺭﺏ‪ ،‬ﺃﻣﱵ ﻳﺎ ﺭﺏ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ‪ ،‬ﺃﺩﺧﻞ ﻣﻦ‬
‫ﺃﻣﺘﻚ ﻣﻦ ﻻ ﺣﺴﺎﺏ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻷﳝﻦ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ‪ ،‬ﻭﻫﻢ‬
‫ﺷﺮﻛﺎﺀ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺍﻷﺑﻮﺍﺏ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ‪ ،‬ﺇﻥ ﻣﺎ‬
‫ﺑﲔ ﺍﳌﺼﺮﺍﻋﲔ ﻣﻦ ﻣﺼﺎﺭﻳﻊ ﺍﳉﻨﺔ ﻛﻤﺎ ﺑﲔ ﻣﻜﺔ ﻭﻫﺠﺮ‪ ،‬ﺃﻭ ﻛﻤﺎ ﺑﲔ ﻣﻜﺔ‬
‫ﻭﺑﺼﺮﻯ"‪.‬‬
‫ﻭ‪‬ﺬﺍ ﻳﺘﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺃﻥ ﺷﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻫﻨﺎ ﻟﻴﺴﺖ ﺃﻛﺜﺮ ﻣﻦ ﺩﻋﺎﺀ ﻭﺛﻨﺎﺀ‬
‫ﻭﺗﻀﺮﻉ ﺇﱃ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻣﺎﻟﻚ ﺍﳌﻠﻚ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻷﻣﺮ ﻛﻠﻪ‪ ،‬ﻭﻗﺪ‬

‫‪٢٨‬‬
‫ﻼ ﻣﻨﻪ‬
‫ﺃﻛﺮﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺳﺘﺠﺎﺏ ﻟﺪﻋﺎﺋﻪ ﻭﻗﺒﻞ ﺷﻔﺎﻋﺘﻪ ﰲ ﺍﳋﻠﻖ ﻓﻀ ﹰ‬
‫ﻭﻛﺮﻣﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺣﻘﻪ ﺟ ﹼﻞ ﺷﺄﻧﻪ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺏ‬
‫ﲣﱪﻧﺎ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻫﻢ ﰲ ﻫ ‪‬ﻢ ﻭﻛﺮ ٍ‬
‫ﻭﺍﻟﺸﻤﺲ ﺗﺪﻧﻮ ﻣﻨﻬﻢ؟!‪ .‬ﻓﻌﻦ ﺃﻱ ﴰﺲ ﻳﺘﺤﺪﺛﻮﻥ؟!‪ .‬ﺑﻞ ﻭﻛﻴﻒ ﻳﺴﺘﻄﻴﻊ‬
‫ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺘﺤﻤ‪‬ﻠﻮﺍ ﺣﺮﻗﻬﺎ ﺍﻟﺸﺪﻳﺪ ﺑﻌﺪ ﺩﻧﻮﻫﺎ ﻣﻨﻬﻢ ﻭﻻ ﺯﺍﻟﻮﺍ ﺃﺣﻴﺎﺀ‬
‫ﻳﺘﺤﺮ‪‬ﻛﻮﻥ؟!!‪ .‬ﻭ ﹾﱂ ﻳﺬﻛﺮ ﻟﻨﺎ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍ‪‬ﻴﺪ ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ‬
‫ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ﺃﻥ ﻫﻨﺎﻙ ﴰﺴﹰﺎ ﺃﺧﺮﻯ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺑﻞ ﻗﺎﻝ ﺟ ﱠﻞ‬
‫ﺕ {)‪ ..(١‬ﻭﻫﺬﺍ ﺍﻟﺘﻜﻮﻳﺮ ﻫﻮ ﻣﻦ ﻋﻼﻣﺎﺕ ﻳﻮﻡ‬ ‫ﺲ ﹸﻛ ‪‬ﻮ ‪‬ﺭ ‪‬‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺟﻼﻟﻪ‪ِ } :‬ﺇﺫﹶﺍ ﺍﻟ ‪‬‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ..‬ﻭﻛﻮ‪‬ﺭﺕ‪ :‬ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻛﻮ‪‬ﺭ ﲟﻌﲎ ﲨﻊ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺑﻌﻀﻪ ﻭﻟﻔﱠﻪ‪.‬‬
‫ﻭﺗﻜﻮﻳﺮ ﺍﻟﺸﻤﺲ ﺇﳕﺎ ﻫﻮ ﲨﻊ ﺃﺷﻌﺘﻬﺎ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﺍﻟﻔﻀﺎﺀ ﻭﺗﻮﻗﻴﻔﻬﺎ ﻋﻦ‬
‫ﻭﻇﻴﻔﺘﻬﺎ ﰲ ﺍﻻﺷﻌﺎﻉ ﻭﻧﺸﺮ ﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﻀﻴﺎﺀ‪ .‬ﻓﻔﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺗ‪‬ﻜﻮ‪‬ﺭ ﺍﻟﺸﻤﺲ‬
‫ﻭﺗ‪‬ﻠﻒ ﻓﻴ‪‬ﻤﺤﻰ ﻧﻮﺭﻫﺎ ﻭﺗﻌﻮﺩ ﺇﱃ ﺭ‪‬ﺑﻬﺎ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺃﺩ‪‬ﺕ ﻭﻇﻴﻔﺘﻬﺎ ﻭﻗﺎﻣﺖ‬
‫ﲟﻬﻤ‪‬ﺘﻬﺎ‪.‬‬
‫» ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤ ٍﺪ ﺑﻴﺪﻩ ﻣﺎ ﺑﻌﺪ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺩﺍﺭ ﺇ ﱠﻻ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ «‪.‬‬
‫ﻓﺄﻳﻦ ﴰﺲ ﺍﻻﻧﺘﻈﺎﺭ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺇ ﱠﻻ ﺟﻨﺔ ﺃﻭ ﻧﺎﺭ!‪ .‬ﻣﻦ ﺃﻳﻦ ﺟﺎﺅﻭﺍ ‪‬ﺬﺍ‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪ :‬ﺍﻵﻳﺔ )‪. (٧‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (١‬‬
‫‪٢٩‬‬
‫ﲑ {)‪. (٢‬‬‫ﺴ ِﻌ ِ‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﻭﹶﻓﺮِﻳﻖ‪ ‬ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺍﳊﺪﻳﺚ؟!‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ..} :‬ﹶﻓﺮِﻳﻖ‪ ‬ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫)‪(٣‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﳏﻜﻢ ﺗﱰﻳﻠﻪ‪ ..} :‬ﹶﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺷﻤ‪‬ﺴﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺯ ‪‬ﻣ ‪‬ﻬﺮِﻳﺮﹰﺍ {‬
‫‪.‬‬
‫ﻫﺬﺍ ﻭﱂ ﺗﺘﻌﺮ‪‬ﺽ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻠﻔﺼﻞ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻓﻜﻞ ﺍﻟﺒﺸﺮ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﳎﺘﻤﻌﲔ ﲟﺎ ﻓﻴﻬﻢ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﲢﺖ ﳍﻴﺐ ﺍﻟﺸﻤﺲ ﺍﳌﺴﺘﻌﺮﺓ‪،‬‬
‫ﻭﳌﺎﺫﺍ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﺍﻟﱪﺭﺓ ﺃﻭ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺭﺿﻮﺍ ﻋﻨﻪ‬
‫ﺠ ِﺮ ِﻣﲔ‪ ،‬ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ‬ ‫ﲔ ﻛﹶﺎﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ ِﻠ ِﻤ ‪‬‬
‫ﺠ ‪‬ﻌﻞﹸ ﺍﹾﻟﻤ‪ ‬‬
‫ﳝﻜﺜﻮﻥ ﺣﱴ ﻳﻜﺘﻮﻭﺍ ﺑﻠﻬﻴﺒﻬﺎ } ﹶﺃﹶﻓ‪‬ﻨ ‪‬‬
‫ﺤﻜﹸﻤ‪‬ﻮﻥﹶ‪ ،‬ﹶﺃ ‪‬ﻡ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻛﺘ‪‬ﺎﺏ‪ ‬ﻓِﻴ ِﻪ ‪‬ﺗ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ﹶﻥ {)‪ : (٤‬ﻏﲑ ﻛﺘﺎﺏ ﺍﷲ‪.‬‬ ‫ﻒ ‪‬ﺗ ‪‬‬
‫ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﻭﻣﻦ ﰒ ﻣﻦ ﺃﻳﻦ ﺃﺗﺖ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺬﻟﻚ ﺍﻻﻧﺘﻈﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ!؟‪ .‬ﻟﻘﺪ‬
‫ﺼﻞﹸ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬
‫ﻏﺎﺏ ﻋﻦ ﻣﻦ ﻛﺘﺐ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ }‪ ..‬ﻳ ﹾﻔ ِ‬
‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪. (١){..‬‬
‫ﺤ ﹾﻜ ‪‬ﻢ ‪‬ﻭﻫ‪ ‬ﻮ‬
‫ﺤ ‪‬ﻖ ﹶﺃ ﹶﻻ ﹶﻟﻪ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﹸﺛ ‪‬ﻢ ‪‬ﺭﺩ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣﻮ‪‬ﻻ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﲔ {)‪ : (٢‬ﺃﻫﻞ ﺍﳉﻨﺔ ﻟﻠﺠﻨﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻟﻠﻨﺎﺭ ﺑﺎﳊﻖ‬ ‫ﹶﺃ ‪‬ﺳ ‪‬ﺮﻉ‪ ‬ﺍﹾﻟﺤ‪‬ﺎ ِﺳِﺒ ‪‬‬
‫ﺤ ‪‬ﻖ (‪ .‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺒﲔ ﺃﻥ‬ ‫ﺑﺎﻻﺳﺘﺤﻘﺎﻕ ﻟﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ‪‬ﻣﻮ‪‬ﻻ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬‬

‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٧-٣٥‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (١٣‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ )‪. (٦٢‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﺍﻵﻳﺔ )‪. (١٧‬‬
‫‪٣٠‬‬
‫ﺍﳊﺴﺎﺏ ﺳﺮﻳﻊ‪ ،‬ﺑﻞ ﺃﺳﺮﻉ ﳑﺎ ﻳﺘﺼﻮﺭ‪ ..‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﻔﺼﻞ ﺩﺍﺋﻤﹰﺎ‪:‬‬
‫ﺏ {)‪. (٣‬‬
‫ﺤﺴ‪‬ﺎ ِ‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ِ‬
‫}‪ ..‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﺑِﺂﻳ‪‬ﺎ ِ‬
‫ﻭﻣﻦ ﰒ ﺇﻥ ﺍﻻﺑﺘﻼﺀﺍﺕ ﻭﺍﻟﻌﻼﺟﺎﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻫﻢ ﻭﻛﺮﺏ ﻭﺧﻮﻑ‬
‫ﻭﺟﻮﻉ ﻭﻧﻘﺺ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ ﳍﺎ ﻣﺎ ﻳﱪﺭﻫﺎ‪ ،‬ﻭﺣﻜﻤﺔ ﺫﻟﻚ ﺃﻥ‬
‫ﻳﻌﻮﺩ ﺍﳌﺒﺘﻠﻰ ﻣﻦ ﺑﻌﺪﻣﺎ ﻗﺪ‪‬ﻣﺖ ﻳﺪﺍﻩ ﻣﻦ ﻋﻤﻞ ﺳﻲﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺘﻮﺏ‬
‫ﻋﻦ ﻏﻴ‪‬ﻪ ﻭﻳﺴﻠﻚ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ ﻟﻴﺴﺘﺤﻖ ﺩﺧﻮﻝ ﺍﳉﻨ‪‬ﺎﺕ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬‬
‫ﺏ ﺍ َﻷ ﹾﻛ‪‬ﺒ ِﺮ ﹶﻟ ‪‬ﻌﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ‬
‫ﺏ ﺍ َﻷ ‪‬ﺩﻧ‪‬ﻰ ﺩ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫‪‬ﻭﹶﻟ‪‬ﻨﺬِﻳ ﹶﻘ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫{)‪. (٤‬‬
‫ﺇﺫﹰﺍ ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺍﻻﺑﺘﻼﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺫﻟﻚ ﺍﻻﻧﺘﻈﺎﺭ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﺇﱃ ﺃﻳﻦ‬
‫ﻭﺻﻞ ﻇﻦ ﻣﻦ ﻛﺘﺐ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﷲ ﻋ ‪‬ﺰ ﻭﺟﻞ ﻓﻴﺘﺮﻙ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺼﺪﻳﻘﲔ‬
‫ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﱴ ﺍﻟﺬﻳﻦ ﻻ‬
‫ﺫﻧﺐ ﳍﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ؟!‪ .‬ﻭﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﻋﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺗﺒﲔ ﺃﻥ‬
‫ﺍﻷﻣﺮ ﻣﻔﺼﻮﻝ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ‪ِ } :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣﺮ‪‬ﻩ‪ِ ‬ﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮ ﹶﻝ ﹶﻟﻪ‪ ‬ﹸﻛ ‪‬ﻦ‬
‫ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ {)‪ .. (١‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺴﺮﻋﺔ ﻳﻮﻣﻬﺎ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺣﻨﺎﻧﻪ ﺑﻌﺒﺎﺩﻩ‬
‫ﻭﻟﻴﻌﻄﻲ ﻛﻞ ﺇﻧﺴﺎﻥ ﺣﻘﻪ‪ ،‬ﻓﻬﺬﺍ ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺩﻭﺭﺓ‬
‫ﺟﺪﻳﺪﺓ‪ ،‬ﻓﺎﻟﺪﻧﻴﺎ ﺍﻧﺘﻬﺖ ﻭﺍﳌﺪﺭﺳﺔ ﺃﻏﻠﻘﺖ ﺃﺑﻮﺍ‪‬ﺎ ﻭﺟﺎﺀ ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﻟﻴﻨﺎﻝ‬
‫ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺎ ﻋﻤﻞ ﻓﻼ ﻓﺎﺋﺪﺓ ﻣﻦ ﺫﻟﻚ ﺍﻻﻧﺘﻈﺎﺭ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٢١‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (١٩‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (١٧‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﻳﺲ ‪ :‬ﺍﻵﻳﺔ )‪. (٨٢‬‬
‫‪٣١‬‬
‫ﺏ‬
‫ﺤﺴ‪‬ﺎ ِ‬
‫ﺖ ﹶﻻ ﻇﹸ ﹾﻠ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ِ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺲ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺠﺰ‪‬ﻯ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬‫‪‬ﺗ ‪‬‬
‫{)‪.(٢‬‬
‫ﻭﻗﺪ ﺗﻜﺮﺭﺕ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﻛﻠﻤﺔ ) ﺇﻥ ﺭﰊ ﻏﻀﺐ ﺍﻟﻴﻮﻡ (‪ ..‬ﻋﻠﻰ ﻣﻦ‬
‫ﻏﻀﺐ؟‪ .‬ﻫﻞ ﻋﻠﻰ ﺭﺳﻠﻪ ﺍﻟﻜﺮﺍﻡ ﺍﻟﱪﺭﺓ؟‪ .‬ﻣﺎ ﺳﺒﺐ ﺍﻟﻐﻀﺐ ﺑﺎﻟﺮﻭﺍﻳﺔ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺍﳌﺪﺳﻮﺳﺔ؟‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻓِﻠﻢ‪‬؟‪ .‬ﺃﱂ ﻳﻘﻞ ﺗﻌﺎﱃ‪ ..} :‬ﺭ ِ‬
‫‪‬ﻋ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺿ‪‬ﻮﺍ ‪‬ﻋ ‪‬ﻨﻪ‪ (٣){.. ‬ﺃﻡ ﻋﻠﻰ ﺭﺳﻠﻪ؟‪ .‬ﻫﻞ ﻛﻔﺮﻭﺍ ﺑﻪ‪ .‬ﻓﻠﻤﺎﺫﺍ؟‪ .‬ﻣﻦ‬
‫ﺃﻳﻦ ﺟﺎﺅﻭﺍ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﺒﺘﻮﺭ ﻭﺧﺮﻗﻮﻩ؟‪.‬‬
‫ﻭﺑﻘﻲ ﻣﻦ ﺿﻼﻝ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻫﺠﻮﻣﻬﺎ ﻭﺗﻌﺪ‪‬ﻳﻬﺎ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺬﻳﻦ ﺷﻬﺪ ﺍﷲ ﺗﻌﺎﱃ ﲟﻘﺎﻡ ﻋﺼﻤﺘﻬﻢ ﻭﻛﻤﺎﳍﻢ ﺍﻟﻌﺎﱄ‬
‫ﺍﻟﺮﻓﻴﻊ ﻭﺫﻛﺮ ﻭﻗﺎﺋﻌﻬﻢ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻴﻜﻮﻧﻮﺍ ﻟﻨﺎ ﻗﺪﻭﺓ ﺣﺴﻨﺔ ﻧﻘﺘﺪﻱ ‪‬ﻢ‬
‫ﺇﱃ ﺍﳍﺪﻯ‪ .‬ﻓﺒﻌﺪ ﺃﻥ ﺫﻛﺮ ﻟﻨﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﻯ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓِﺒ ‪‬ﻬﺪ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﺍ ﹾﻗ‪‬ﺘﺪِﻩ ‪ . (٤){..‬ﻭﻟﻘﺪ‬ ‫ﻗﺎﻝ ﻋ ‪‬ﺰ ﺷﺄﻧﻪ‪ } :‬ﺃﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻓﻬﻤﻮﺍ ﺫﻛﺮ ﻭﻗﺎﺋﻌﻬﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻓﻬﻤﹰﺎ ﻣﻌﻜﻮﺳﺎﹰ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺍﻟﺮﺳﻞ‬
‫ﺍﻟﻜﺮﺍﻡ ﻛﺎﻥ ﺣ ﹼﻘﹰﺎ ﻭﺃﻣﺮﹰﺍ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻷ‪‬ﻢ ﺭﺳﻠﻪ‪ ..‬ﻭﻗﺪ ﺃﺛﲎ ﺍﷲ ﺭﺑﻨﺎ ﺟ ﱠﻞ‬
‫ﺻ ﹶﻄﻔﹶﻰ ﺁ ‪‬ﺩ ‪‬ﻡ‬‫ﺟﻼﻟﻪ ﻋﻠﻴﻬﻢ ﻭﻟﺬﻟﻚ ﺍﺻﻄﻔﺎﻫﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ } :‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺍ ‪‬‬
‫ﲔ {‪.‬‬ ‫‪‬ﻭﻧ‪‬ﻮﺣﹰﺎ ﻭ‪‬ﺁ ﹶﻝ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻭ‪‬ﺁ ﹶﻝ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺾ {‪:‬‬ ‫ﻀﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻛﻴﻒ ﱠﰎ ﻫﺬﺍ ﺍﻻﺻﻄﻔﺎﺀ؟‪ .‬ﺑﻴ‪‬ﻦ ﺗﻌﺎﱃ‪ } :‬ﹸﺫ ‪‬ﺭ‪‬ﻳ ﹰﺔ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻛﻠﻬﻢ ﰲ ﺍﻷﺻﻞ ﻭﺍﺣﺪ ﺃﻭﻻﺩ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻟﻜﻦ‪ } :‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴﻊ‪‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ )‪. (٩٠‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ‪ :‬ﺍﻵﻳﺔ )‪. (٨‬‬
‫‪٣٢‬‬
‫‪‬ﻋﻠِﻴﻢ‪ : (١){ ‬ﻣﺎ ﺍﺻﻄﻔﺎﻫﻢ ﺟﺰﺍﻓﺎﹰ‪ ،‬ﺑﻞ ﺇﻧﻪ ﲰﻴﻊ ﻟﻘﻮﳍﻢ ﻋﻠﻴﻢ ﲝﺎﳍﻢ‬
‫ﻭﻧﻴﺘﻬﻢ‪ ،‬ﻓﻜﻼﻣﻬﻢ ﻋﺎﻝ ﻭﺣﺎﳍﻢ ﻋﺎﻝ ﻟﺬﻟﻚ ﺍﺻﻄﻔﺎﻫﻢ‪ ..‬ﻓﻜﻞ ﻣﻦ ﻳﺘﻜﻠﱠﻢ‬
‫ﲝﻖ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻳﻨﻔﻲ ﻛﻠﻤﺔ ) ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴﻊ‪ ‬ﻋﻠِﻴﻢ‪.( ‬‬
‫ﻓﻜﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﺂﺩﻡ ‪ ‬ﺣﱴ ﺍﺻﻄﻔﺎﻩ ﻭﺑﺄﻧﻪ ﻏﲑ ﺃﻫﻞ‬
‫ﻟﻠﺨﻼﻓﺔ ﻋﻠﻰ ﺯﻋﻤﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﺘﻜﻠﱠﻢ ﲝﻘﱢﻬﻢ ﻻ ﺇﳝﺎﻥ‬
‫ﻟﻪ‪ .‬ﺃﻣﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺫﺍ ﲰﻌﻮﺍ ﲝ ‪‬ﻖ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻣﺎ ﻳﺘﻨﺎﰱ ﻣﻊ ﻋﺼﻤﺘﻬﻢ‬
‫ﻭﻛﻤﺎﻝ ﻧﻔﻮﺳﻬﻢ ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﺇﻓﻚ ﻋﻈﻴﻢ‪ ،‬ﻷﻥ ﻧﻔﻮﺱ ﺍﳌﺆﻣﻨﲔ ﺗﺴﺮﻱ ﻣﻊ‬
‫ﻧﻔﻮﺱ ﺭﺳﻠﻬﺎ ﻭﺗﻌﺮﺝ ﲟﻌﻴ‪‬ﺘﻬﺎ ﺇﱃ ﺍﷲ ﺳﻮﺍﺀ ﺃﺛﻨﺎﺀ ﺣﻴﺎ‪‬ﻢ ﺃﻭ ﺑﻌﺪ ﻭﻓﺎ‪‬ﻢ‪،‬‬
‫ﻳﺘﺬﻛﱠﺮ ﺍﳌﺆﻣﻦ ﺃﻭ ﻳﻘﺮﺃ ﺃﻭ ﻳﺴﻤﻊ ﲟﺂﺛﺮ ﺭﺳﻮﻟﻪ ﻓﺘﻬﻴﻢ ﺍﻟﻨﻔﺲ ﺷﻮﻗﹰﺎ ﺇﱃ ﺫﻟﻚ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﺗﺘﻌﺸﻘﻪ‪ ،‬ﻭﻟﺬﺍ ﻓﺎﻟﻜﻤﺎﻝ ﻣﺸﺮﻭﻁ ﺑﺎﻟﺮﺳﻮﻝ ‪ ‬ﻓﺈﻥ ﺣﺴﺎﺳﻴﺔ‬
‫ﺍﻟﻨﻔﺲ ﻣﺜﻞ ﺣﺴﺎﺳﻴﺔ ﺍﻟﻌﲔ‪ ،‬ﺑﻞ ﺃﺩﻕ ﻓﻤﺎ ﻳﺆﺫﻱ ﺍﻟﻌﲔ ﻳﺆﺫﻱ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺈﻥ‬
‫ﺷﻌﺮﺕ ﺍﻟﻨﻔﺲ ﺑﺄﺩﱏ ﺧﻄﻴﺌﺔ ﻟﻠﺮﺳﻮﻝ ‪ ‬ﻭﺣﺎﺷﺎﻩ ﻓﺈ‪‬ﺎ ﺗﻨﻔﺮ ﻣﻨﻪ ﻭﻻ ﲢﺒﻪ‪،‬‬
‫ﻭﻟﺬﺍ ﻓﺈﻥ ﻣﺎ ﻗﻴﻞ ﻋﻦ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻣﺎ ﺭﻭﻱ‬
‫ﻋﻨﻬﻢ ﻣﻦ ﺃﺧﻄﺎﺀ ﻭﺃﻋﻤﺎﻝ ﻏﲑ ﻻﺋﻘﺔ ﰲ ﻣﻘﺎﻣﻬﻢ ﺇﻥ ﻫﻲ ﺇ ﱠﻻ ﳏﺾ ﺍﻓﺘﺮﺍﺀ‬
‫ﻟﺼ ‪‬ﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ ﻭﲢﻮﻳﻠﻬﻢ ﻋﻦ ﳏﺒﺘﻬﻢ ﻭﺗﻘﺪﻳﺮﻫﻢ ﻭﻋﺪﻡ‬
‫ﺺ‬
‫ﺼ ِ‬ ‫ﺴ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺺ ‪‬ﻋﹶﻠ ‪‬ﻴ ‪‬‬‫ﺤﻦ‪ ‬ﻧ ﹸﻘ ‪‬‬ ‫ﺍﻻﺳﺘﺸﻔﺎﻉ ‪‬ﻢ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻧ ‪‬‬
‫‪ (١){..‬ﻭﻟﻴﺲ ﺃﺳﻮﺃ ﺍﻟﻘﺼﺺ ﻛﻤﺎ ﺃﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﺪﺳﻮﺳﺔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٤-٣٣‬‬


‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪ :‬ﺍﻵﻳﺔ )‪. (٣‬‬ ‫)‪(١‬‬

‫‪٣٣‬‬
‫ﻭﻧﻼﺣﻆ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺫﻛﺮﺕ ﺍﻟﺮﻭﺍﻳﺔ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ‪ ‬ﻗﺎﻟﺖ ) ﱂ ﻳﺬﻛﺮ‬
‫ﺫﻧﺒﹰﺎ (‪ ..‬ﻓِﻠ ‪‬ﻢ ﱂ ﻳﺸﻔﻊ؟!‪.‬‬
‫ﺍﻟﻈﺎﻫﺮ ﺃ‪‬ﻢ ﱂ ﳚﺪﻭﺍ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ‪ ‬ﻟﻴﻔﺴ‪‬ﺮﻭﻫﺎ ﺗﻔﺴﲑﹰﺍ‬
‫ﺧﺎﻃﺌﹰﺎ ﻭﻳﺸﻮ‪‬ﻫﻮﺍ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ‪ ..‬ﻭﻫﺬﺍ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﻣﻦ ﺁﻳﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺪﺣﺾ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻪ ﻳﻨﻔﻲ ﺗﻠﻚ‬
‫ﺍﳌﺰﺍﻋﻢ ﺍﻟﱵ ﺯﻋﻤﻮﻫﺎ ﰲ ﺣﻖ ﺍﻟﺮﺳﻞ ﺍﻟﻌﻈﺎﻡ ﻋﻠﻴﻬﻢ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻠﻘﺪ ﺍﺩ‪‬ﻋﻮﺍ ‪‬ﺘﺎﻧﹰﺎ ﻭﺯﻭﺭﹰﺍ ﺑﺄﻧﻪ ﺃﺧﻄﺄ ﺣﲔ ﻋﺒﺲ‬
‫ﻭﺗﻮﱃ ﺃﻥ ﺟﺎﺀﻩ ﺍﻷﻋﻤﻰ‪ ..‬ﻭﺃﺧﻄﺄ ﺑﺘﺄﺑﲑ ﺍﻟﻨﺨﻞ ﻭﺃﺧﻄﺄ ﺑﺈﺫﻧﻪ ﻟﻠﻤﻨﺎﻓﻘﲔ‬
‫ﺑﻌﺪﻡ ﺍﳋﺮﻭﺝ ﺑﻐﺰﻭﺓ ﺗﺒﻮﻙ ﻭﺃﺧﻄﺄ ﺑﺮﻭﺍﻳﺔ ﺍﻟﻐﺮﺍﻧﻴﻖ ﻋﻠﻰ ﺯﻋﻤﻬﻢ ﺍﳋﺎﻃﺊ‪،‬‬
‫ﺑﻞ ﻭﺃﺧﻄﺄ ﺑﺄﺳﺮﻯ ﺑﺪﺭ ﻭ‪ ...‬ﻭﻣﻊ ﺫﻟﻚ ﻋﻠﻰ ﺯﻋﻤﻬﻢ ﻗﹸﺒﻠﺖ ﺷﻔﺎﻋﺘﻪ‬
‫ﺑﺎﻟﻘﺼﺔ ﺍﻟﱵ ﺻﺎﻏﻮﻫﺎ ﻣﻦ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﱂ ﻳﺘﻘﺪ‪‬ﻡ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ‪ ‬ﺍﻟﺬﻱ ﱂ‬
‫ﻳﺬﻛﺮﻭﺍ ﺫﻧﺒﹰﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻤﺎ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ!‪ .‬ﻛﻤﺎ ﺫﻣ‪‬ﻮﺍ ﺭﺳﻞ ﺍﷲ ﺍﻟﻜﺮﺍﻡ ﺍﻟﱪﺭﺓ‬
‫ﻭﺍﺗ‪‬ﻬﻤﻮﻫﻢ ﺑﺎﻟﻌﺼﻴﺎﻥ ﻭﺍﻟﻜﺬﺏ ﻭﻗﺴﻮﺓ ﺍﻟﻘﻠﺐ ﻭﻓﻘﺪﺍﻥ ﺍﻟﺮﲪﺔ ﻣﻦ ﻗﻠﻮ‪‬ﻢ‪..‬‬
‫ﺃﻫﻜﺬﺍ ‪‬ﻳﺼِﻤﻮﻥ ﳑﺜﻠﻲ ﺣﻀﺮﺓ ﺍﷲ "ﺭﺳﻠﻪ ﺍﻟﻜﺮﺍﻡ"‪ ،‬ﻭﻳﻘﺒﻞ ﻋﻠﻤﺎﺅﻧﺎ ‪‬ﺬﻩ‬
‫ﺍﻻﻓﺘﺮﺍﺀﺍﺕ‪ ،‬ﺑﻞ ﻭﻳﺪﻋﻤﻮﻫﺎ ﺇﻳﺮﺍﺩﹰﺍ ﻋﻠﻰ ﺃ‪‬ﺎ ﺣﻘﻴﻘﻴﺔ ﻭﻫﻲ ‪‬ﺩﺳ‪‬ﺖ ﻣﻦ ﺃﻋﺪﺍﺀ‬
‫ﻟﻴﻘﻄﻌﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﻋﻦ ﺭﺳﻠﻪ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻋﻨﻪ ﺗﻌﺎﱃ ﻓﻴﻀﻠﱡﻮﺍ ﻋﻦ ﺳﺒﻴﻠﻪ‬
‫ﺑﻌﺪ ﺇﺫ ﻫﻢ ﻣﺴﻠﻤﻮﻥ!‪ .‬ﺍﻟﻠﻬﻢ ﻻ ﺗﺘﻮ‪‬ﻩ ﻟﻨﺎ ﺭﺃﻳﹰﺎ‪.‬‬
‫@ @‬
‫‪٣٤‬‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HRS@MRQI@òzЗÛa‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻲ‬
‫ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﻓﺬﻟﻚ ﻳﻮﻡ ﻳﺒﻌﺜﻪ ﺍﷲ ﻣﻘﺎﻣﹰﺎ ﳏﻤﻮﺩﹰﺍ" ﻭﺯﺍﺩ ﰲ‬
‫ﺭﻭﺍﻳﺔ "ﳛﻤﺪﻩ ﺃﻫﻞ ﺍﳉﻤﻊ ﻛﻠﻬﻢ" ﻭﻛﺬﻟﻚ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺳﻠﻤﺎﻥ ﻋﻨﺪ‬
‫ﺍﻟﻄﱪﺍﱐ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺘﻔﻖ ﻣﻊ ﺍﳌﱰﻟﺔ ﺍﻟﱵ‬
‫ﻒ ِﺇﺫﹶﺍ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﻣ ‪‬ﻦ‬
‫ﺟﻌﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ ‬ﺣﲔ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﹶﻓ ﹶﻜ ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ‪‬ﺷﻬِﻴﺪﹰﺍ { ﺍﻟﻨﺴﺎﺀ )‪ .(٤١‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫ﺸﻬِﻴ ٍﺪ ‪‬ﻭ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﺑ ‪‬‬ ‫ﹸﻛ ﱢﻞ ﺃﹸ ‪‬ﻣ ٍﺔ ِﺑ ‪‬‬
‫ﺱ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ‬ ‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ‪‬ﻭﺳ‪‬ﻄﹰﺎ ِﻟ‪‬ﺘﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ َﺀ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬‫} ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ‪‬ﻋﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺷﻬِﻴﺪﹰﺍ { ﺍﻟﺒﻘﺮﺓ )‪ .(١٤٣‬ﻭﻟﻴﺲ ﰲ ﺇﺛﺒﺎﺕ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻣﺎ ﳜﺎﻟﻒ ﺍﻟﻨﻘﻮﻝ‪ ،‬ﺃﻭ ﻳﺒﺎﻳﻦ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺃﻭ ﻳﻨﺎﻗﺾ ﺍﻷﺻﻮﻝ‪.‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻟﻠﻤﺬﻧﺒﲔ‪ :‬ﻭﺍﻟﺸﻔﺎﻋﺔ ﺍﻷﺧﺮﻯ ﺍﻟﺜﺎﺑﺘﺔ ﺑﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻠﻤﺬﻧﺒﲔ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﺬﻧﺒﲔ‪ :‬ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﺳﻮﺍﺀ‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻌﻞ ﳏﻈﻮﺭ ﻛﺄﻛﻞ ﺍﻟﺮﺑﺎ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﺰﱏ ﺃﻡ ﺗﺮﻙ‬
‫ﻣﺄﻣﻮﺭ‪ ،‬ﻣﺜﻞ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻹﻓﻄﺎﺭ ﺑﻼ ﻋﺬﺭ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻳﻜﻔﺮﻫﺎ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ } ِﺇ ﹾﻥ‬
‫ﻼ‬‫ﺠ‪‬ﺘِﻨﺒ‪‬ﻮﺍ ﹶﻛﺒ‪‬ﺎِﺋ ‪‬ﺮ ﻣ‪‬ﺎ ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﻧ ﹶﻜ ﱢﻔ ‪‬ﺮ ‪‬ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺳ‪‬ﻴﺌﹶﺎِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻧ ‪‬ﺪ ِﺧ ﹾﻠ ﹸﻜ ‪‬ﻢ ﻣ‪ ‬ﺪ ‪‬ﺧ ﹰ‬
‫‪‬ﺗ ‪‬‬
‫ﹶﻛﺮِﳝﹰﺎ { ﺍﻟﻨﺴﺎﺀ )‪ .(٣١‬ﻛﻤﺎ ﺗﻜﻔﺮﻫﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﻏﲑﳘﺎ ﻣﻦ‬
‫ﻼ ﹶﺓ ﹶﻃ ‪‬ﺮﻓﹶﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ‬ ‫ﺼﹶ‬ ‫ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﺃِﻗ ِﻢ ﺍﻟ ‪‬‬
‫ﺕ ‪ {..‬ﻫﻮﺩ )‪.(١١٤‬‬ ‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬
‫ﺕ ﻳ‪ ‬ﹾﺬ ِﻫ‪‬ﺒ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴﻨ‪‬ﺎ ِ‬‫ﺤ‪‬‬ ‫‪‬ﻭ ‪‬ﺯﻟﹶﻔﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﹶﻠ‪‬ﻴ ِﻞ ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫‪٣٥‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ » :‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ‪،‬‬
‫ﻭﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ‪ :‬ﻣﻜﻔﺮﺍﺕ ﳌﺎ ﺑﻴﻨﻬﻦ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ « ﺭﻭﺍﻩ‬
‫ﻣﺴﻠﻢ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﺃﻥ ﻣﱰﻟﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﺎﻵﻳﺔ‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ‬ ‫ﺸﻬِﻴ ٍﺪ ‪‬ﻭ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﺑ ‪‬‬‫ﻒ ِﺇﺫﹶﺍ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ﺃﹸ ‪‬ﻣ ٍﺔ ِﺑ ‪‬‬ ‫ﺍﻟﻜﺮﳝﺔ } ﹶﻓ ﹶﻜ ‪‬ﻴ ‪‬‬
‫‪‬ﺷﻬِﻴﺪﹰﺍ { ﻣﱰﻟﺔ ﺍﳊﻤﺪ ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺟﺎﺀﺕ ﻟﺘﻘﺮﻳﻊ ﺍﻟﻌﺼﺎﺓ ﻻ ﻟﻠﺸﻔﺎﻋﺔ‬
‫‪‬ﻢ ﺃﺑﺪﹰﺍ ﻷﻥ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻨﻔﻘﻮﻥ ﺃﻣﻮﺍﳍﻢ‬
‫ﺱ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻻ‬ ‫ﺭﺋﺎﺀ ﺍﻟﻨﺎﺱ‪ }.‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﻨ ِﻔﻘﹸﻮ ﹶﻥ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺭﺋﹶﺎ َﺀ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺑِﺎﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ‪.(١){..‬‬
‫ﺍﻵﻳﺘﺎﻥ ﺗﺘﻜﻠﱠﻤﺎﻥ ﻋﻦ ﺍﻟﺸﻬﻮﺩ ﻓﻤﺎ ﻋﻼﻗﺘﻬﻤﺎ ﺑﺎﻟﺸﻔﺎﻋﺔ؟‪ .‬ﺳﺎﳏﻜﻢ ﺍﷲ ‪.‬‬
‫ﻭﺑﻨﻔﺲ ﺍﻟﺼﻔﺤﺔ ﺃﻋﻼﻩ ﳒﺪ ﺍﻟﺘﻨﺎﻗﺾ ﺍﳌﻜﺸﻮﻑ ﻇﺎﻫﺮﹰﺍ ﺟﻠﻴﺎﹰ‪ ،‬ﺇﺫ ﺃﹸﺛﺒﺘﺖ‬
‫ﺠ‪‬ﺘِﻨﺒ‪‬ﻮﺍ ﹶﻛﺒ‪‬ﺎِﺋ ‪‬ﺮ ﻣ‪‬ﺎ ﺗ‪ ‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﰒ ﺫﹸﻛﺮ ﺑﻌﺪﻫﺎ ﺁﻳﺔ } ِﺇ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﻼ ﹶﻛﺮِﳝﹰﺎ {‪ ..‬ﻭﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﱂ‬ ‫‪‬ﻋ ‪‬ﻨﻪ‪ ‬ﻧ ﹶﻜ ﱢﻔ ‪‬ﺮ ‪‬ﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺳ‪‬ﻴﺌﹶﺎِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻧ ‪‬ﺪ ِﺧ ﹾﻠ ﹸﻜ ‪‬ﻢ ﻣ‪ ‬ﺪ ‪‬ﺧ ﹰ‬
‫ﳚﺘﻨﺒﻮﺍ ﺍﻟﻜﺒﺎﺋﺮ ﺣﱴ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻜﻴﻒ ﺗﺸﻔﱠﻊ ﺍﻟﻨﱯ ‪ ‬ﻢ ﻭﺃﺩﺧﻠﻬﻢ ﻫﻮ‬
‫ﻼ ﻛﺮﳝﹰﺎ ﺑﺸﻔﺎﻋﺘﻪ؟‪" .‬ﻓﺈﻥ" ﺷﺮﻃﻴﺔ ﻻﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻫﺆﻻﺀ ﱂ‬ ‫ﻣﺪﺧ ﹰ‬
‫ﳚﺘﻨﺒﻮﻫﺎ ﻓﻜﻴﻒ ﻳﺸﻔﻊ ‪‬ﻢ؟!‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٨‬‬


‫‪٣٦‬‬
‫ﻟﻘﺪ ﺫﹸﻛﺮ ﰲ ﺍﻟﺼﻔﺤﺔ )‪ (١٣-١٢‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ( ﺃﻥ‬
‫ﻫﻨﺎﻙ‪" :‬ﺣﻘﺎﺋﻖ ﻻ ﳚﻮﺯ ﺍﳋﻼﻑ ﻋﻠﻴﻬﺎ‪ :‬ﺃﻭﳍﺎ ﺃﻥ ﺳﻌﺎﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺩﻧﻴﺎ‬
‫ﻭﺁﺧﺮﺓ ﻣﻮﻗﻮﻓﺔ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﻭﻋﻤﻠﻪ ﻻ ﻋﻠﻰ ﺍﻻﺗﻜﺎﻝ ﻋﻠﻰ ﻏﲑﻩ"‪ ،‬ﻭﺫﻛﺮﺕ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺤِﻴ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﺣﻴ‪‬ﺎ ﹰﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ‬
‫} ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎﻟِﺤﹰﺎ ِﻣ ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ‪‬ﻭ ﺃﹸﻧﺜﹶﻰ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣﻦ‪ ‬ﹶﻓﹶﻠﻨ‪ ‬‬
‫ﺴ ِﻦ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ { ﺍﻟﻨﺤﻞ )‪ } .(٩٧‬ﹶﻻ‬ ‫ﺠ ِﺰ‪‬ﻳ‪‬ﻨﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬
‫‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬
‫ﺖ { ﺍﻟﺒﻘﺮﺓ‬ ‫ﺴ‪‬ﺒ ‪‬‬
‫ﺖ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ﺍ ﹾﻛ‪‬ﺘ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬‬‫ﻳ‪ ‬ﹶﻜﱢﻠﻒ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻧﻔﹾﺴﹰﺎ ِﺇ ﱠﻻ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌﻬ‪‬ﺎ ﹶﻟﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺲ ﻣ‪‬ﺎ‬ ‫ﺴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻓﱠﻰ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬ ‫ﺲ ‪‬ﺗﺠ‪‬ﺎ ِﺩﻝﹸ ‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬ ‫)‪ } .(٢٨٦‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗﹾﺄﺗِﻲ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﺴ ِﻪ‬ ‫ﺖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ { ﺍﻟﻨﺤﻞ )‪ } .(١١١‬ﻣ ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤﹰﺎ ﹶﻓِﻠ‪‬ﻨ ﹾﻔ ِ‬ ‫‪‬ﻋ ِﻤﹶﻠ ‪‬‬
‫ﻼ ٍﻡ ِﻟ ﹾﻠ ‪‬ﻌﺒِﻴ ِﺪ { ﻓﺼ‪‬ﻠﺖ )‪.(٤٦‬‬ ‫ﻚ ِﺑ ﹶﻈ ﱠ‬‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺳ‪‬ﺎ َﺀ ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﰒ ﻧﻘﻀﺖ ﻭﺑﻀﺮﺑﺔ ﻭﺍﺣﺪﺓ ﻛﻞ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﱠﰎ ﺗﺒﻨ‪‬ﻴﻬﺎ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ‬
‫ﻭﻧﻘﻀﺖ ﻛﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺑﺄﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﺩﺧﻞ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ ﺩﻓﻌ ﹰﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﺍﻟﻌﺪﻳﺪﺓ ﻭﺍﻟﻌﺮﻳﻀﺔ ﺩﻭﻥ‬
‫ﺲ ﻣﺎ ﻋﻤﻠﺖ‪،‬‬‫ﻑ ﻛﻞ ﻧﻔ ٍ‬ ‫ﻋﻤ ٍﻞ ﺻﺎﱀ ﻭﻋﻠﻰ ﻣﺎ ﺍﻛﺘﺴﺒﻮﻩ ﻣﻦ ﺳﻮﺀ ﻭﱂ ﺗﻮ ‪‬‬
‫ﺲ ﻣﻦ ﺃﻣﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ ‬ﺷﻔﺎﻋﺘﻬﺎ ﺑﺎﻟﺸﻔﺎﻋﺔ‬ ‫ﺑﻞ ‪‬ﻭﻓﱢﻴﺖ ﻛﻞ ﻧﻔ ٍ‬
‫ﺍﻟﻌﻈﻤﻰ!‪ .‬ﻓﻨ‪‬ﻘﺾ ﺁﺧﺮﹰﺍ ﻣﺎ ﹸﻗﺮ‪‬ﺭ ﺳﺎﺑﻘﹰﺎ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺃﻳﻀﹰﺎ ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻨﻬﺎ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺗﺸﻔﱠﻊ ‪‬ﻢ ﻋﻠﻰ‬
‫ﺯﻋﻤﻬﻢ ﻣﻊ ﺃﻥ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﺇﻥ ﺷﺎﺀ ﳝﻮﺕ ﻧﺼﺮﺍﻧﻴﹰﺎ ﺃﻭ ﻳﻬﻮﺩﻳﹰﺎ ﺃﻭ ﳎﻮﺳﻴﺎﹰ‪،‬‬
‫ﻓﻬﻞ ﻳﺘﺸﻔﱠﻊ ‪ ‬ﺑﺎ‪‬ﻮﺱ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ..‬ﻫﺪﺍﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ‪ .‬ﻭﻣﺎﻧﻊ‬
‫‪٣٧‬‬
‫ﺖ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻫﻞ ﺍﻟﺮﺩ‪‬ﺓ‬
‫ﺍﻟﺰﻛﺎﺓ ﻳﺘﺸﻔﻊ ﺑﻪ!‪ .‬ﻭﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻗﺪ ﻗﺎﺗ‪‬ﻠ ِ‬
‫ﻋﻠﻰ ﻣﻨﻌﻬﻢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺃﻟﻴﺲ ﻛﺬﻟﻚ!‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HRTMRSI@òzЗÛa‬‬
‫ﺣﺠﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪ :‬ﻭﻷﻫﻞ ﺍﻟﺴﻨﺔ ﺣﺠﺠﻬﻢ ﺍﻟﺒﻴﻨﺔ ﰲ‬
‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺷﺒﻬﺎﺕ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻘﻞ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﳚﻴﺰ ﻟﻠﺴﻴﺪ ﺇﺳﻘﺎﻁ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﻋﺒﺪﻩ ﺇﻥ‬
‫ﻼ ﻣﻨﻪ ﻭﺗﻜﺮﻣﺎﹰ‪ ،‬ﻭﳚﻴﺰ ﻟﻠﻮﺍﻟﺪ ﺇﺳﻘﺎﻁ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﺑﻨﻪ ﻣﱴ ﺷﺎﺀ‬
‫ﺷﺎﺀ‪ ،‬ﻓﻀ ﹰ‬
‫ﺭﲪﺔ ﻣﻨﻪ ﻭﺗﻠﻄﻔﹰﺎ‪ .‬ﻭﺍﻟﻌﻘﻞ ﻻ ﳚﻴﺰ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﻣﻦ ﱂ ﻳﻌﺘﺮﻑ ﺑﺎﻟﺴﻠﻄﺎﻥ‬
‫ﺖ ﻣﺎ‪ .‬ﻭﺍﻟﻌﻘﻞ ﻻ‬
‫ﻣﻦ ﺃﺳﺎﺳﻪ ﻭﺑﲔ ﻣﻦ ﺃﺳﺎﺀ ﻣﻦ ﺭﻋﻴﺘﻪ ﺇﺳﺎﺀ ﹰﺓ ﻣﺎ ﰲ ﻭﻗ ٍ‬
‫ﻳﺴﺘﺴﻴﻎ ﺃﻥ ﻳﻀﻴﻊ ﺍﻟﺴﻴﺪ ﲦﺮﺓ ﻋﻤﻞ ﻋﺒﺪ ﻟﻪ ﺧﺪﻣﻪ ﺑﺈﺧﻼﺹ ﻃﻮﻝ ﻋﻤﺮﻩ‬
‫ﲞﻄﻴﺌﺔ ﻭﺍﺣﺪﺓ ﺍﺭﺗﻜﺒﻬﺎ‪ ،‬ﻓﺈﻥ ﺳﻮﺍﺑﻘﻪ ﺗﺸﻔﻊ ﻟﻪ‪ .‬ﻭﺍﻟﻌﻘﻞ ﻻ ﻳﺴﺘﺒﻌﺪ ﺃﻥ‬
‫ﻳﻜﺮﻡ ﺍﻟﺴﻴﺪ ﺃﻭ ﺍﻷﻣﲑ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻣﻦ ﺭﻋﻴﺘﻪ‪ ،‬ﻓﻴﻘﺒﻞ ﺷﻔﺎﻋﺘﻬﻢ ﻓﻴﻤﻦ‬
‫ﻳﺸﻔﻌﻮﻥ ﻓﻴﻪ‪ ،‬ﺑﺈﺳﻘﺎﻁ ﺑﻌﺾ ﺍﳌﻄﺎﻟﺒﺎﺕ ﻋﻨﻬﻢ‪ ،‬ﺃﻭ ﺇﺭﺿﺎﺀ ﺑﻌﺾ‬
‫ﺧﺼﻮﻣﻬﻢ‪ ،‬ﺃﻭ ﲣﻔﻴﻒ ﺑﻌﺾ ﻋﻘﺎ‪‬ﻢ ﻓﻴﻤﺎ ﻫﻮ ﻣﻦ ﺣﻖ ﺍﻟﺴﻴﺪ ﺃﻭ ﺍﻷﻣﲑ ﺃﻭ‬
‫ﻏﲑﳘﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻨﻘﻞ‪ :‬ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﻣﺎ ﺃﺛﺒﺖ ﺍﻟﺸﻔﺎﻋﺔ ﺑﻘﻴﻮﺩﻫﺎ ﻭﺿﻮﺍﺑﻄﻬﺎ ﻛﻤﺎ ﺳﻨﺬﻛﺮ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﳌﻌﺘﺰﻟﺔ ﺭﺩﻭﺍ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺜﺒﻮﺕ‪ ،‬ﺍﻟﺼﺮﳛﺔ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺃﻭ‪‬ﻟﻮﺍ‬
‫‪٣٨‬‬
‫ﺍﻵﻳﺎﺕ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻔﺎﻋﺔ‪ :‬ﺯﻳﺎﺩﺓ ﺍﳌﺜﻮﺑﺎﺕ ﻭﺭﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ ﻟﻠﻤﻄﻴﻌﲔ‬
‫ﻭﺍﻟﺘﺎﺋﺒﲔ‪ .‬ﻭﻫﻮ ﺗﻜﻠﻒ ﳐﺎﻟﻒ ﻟﻠﻤﺘﺒﺎﺩﺭ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻳﻘﻮﻝ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﻋﻦ ﺍﳊﺠﺞ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪" :‬ﻓﺎﻟﻌﻘﻞ ﳚﻴﺰ‬
‫ﻼ ﻭﻛﺮﻣﹰﺎ ﻭﻟﻠﻮﺍﻟﺪ ﻋﻦ ﺍﺑﻨﻪ‬ ‫ﻟﻠﺴﻴﺪ ﺍﺳﻘﺎﻁ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﻋﺒﺪﻩ ﺇﻥ ﺷﺎﺀ ﻓﻀ ﹰ‬
‫ﻣﱴ ﺷﺎﺀ ﺭﲪﺔ ﻭﺗﻠﻄﻔﹰﺎ"‪ ..‬ﻭﻳﺎ ﺗﺮﻯ ﻭﻟﻮ ﱂ ﻳﻐﻴ‪‬ﺮ ﺍﻟﻌﺒﺪ ﺃﻭ ﺍﻟﻮﻟﺪ ﻋﻦ ﺍﻟﺸﺬﻭﺫ‬
‫ﻭﺍﻹﺟﺮﺍﻡ؟‪ .‬ﻓﺄﻳﻦ ﺍﻟﻌﺪﻝ ﺍﻹﳍﻲ ﻭﻗﻮﺍﻧﲔ ﺍﻹﻟﻪ ﺑﺎﻟﻘﺮﺁﻥ‪ .‬ﻟﻘﺪ ﻃﻤ‪‬ﻌﻮﺍ ﺍﻟﻨﺎﺱ‬
‫ﺲ ِﺑﹶﺄﻣ‪‬ﺎِﻧ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻻ‬
‫ﺑﺎﻷﻣﺎﱐ ﻭﺍﻟﺸﻔﺎﻋﺎﺕ ﺍﻟﻈﺎﳌﺔ ﺑﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ } :‬ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺠ ‪‬ﺪ ﹶﻟﻪ‪ِ ‬ﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ‬
‫ﺠ ‪‬ﺰ ِﺑ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬
‫ﺏ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ﺳ‪‬ﻮﺀﹰﺍ ﻳ‪ ‬‬
‫ﹶﺃﻣ‪‬ﺎِﻧ ‪‬ﻲ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫)‪(١‬‬
‫‪‬ﻭِﻟ‪‬ﻴﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻧﺼِﲑﹰﺍ { ‪.‬‬
‫ﺖ ‪‬ﻭﹶﻟﻜﹸ ‪‬ﻢ ﻣ‪‬ﺎ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺖ ﹶﻟﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﻚ ﹸﺃ ‪‬ﻣﺔﹲ ﹶﻗ ‪‬ﺪ ‪‬ﺧﹶﻠ ‪‬‬
‫ﰒ ﻣﺎ ﻟﻨﺎ ﻭﻟﻠﻤﻌﺘﺰﻟﺔ } ِﺗ ﹾﻠ ‪‬‬
‫ﺴﹶﺌﻠﹸﻮ ﹶﻥ ‪‬ﻋﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ {)‪ .. (٢‬ﺃﺟﻴﺒﻮﻧﺎ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺑﺎﳌﻨﻄﻖ‪.‬‬
‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﹶﻛ ‪‬‬
‫ﻧﻌﻢ ﻳ‪‬ﺴﻘﻂ ﺍﻟﺴﻴﺪ ﻭﺍﻷﺏ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﻭﺍﻟﻮﻟﺪ ﺇﻥ ﺗﺎﺑﺎ ﻭﺃﻃﺎﻋﺎ‪ ،‬ﻭﺇﻥ‬
‫ﱂ ﻳﺘﻮﺑﺎ ﻓﻘﺪ ﺃﻫﻠﻜﻮﳘﺎ ﺑﺸﻔﺎﻋﺘﻬﻤﺎ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HRUMRTI@òzЗÛa‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (١٣٤‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (١٢٣‬‬ ‫)‪(١‬‬

‫‪٣٩‬‬
‫ﻣﻮﻗﻒ ) ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ (‪ :‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻷﺥ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ‬
‫ﳏﻤﻮﺩ ﺭﻏﻢ ﲪﺎﺳﻪ ﻟﻺﺳﻼﻡ ﻭﺩﻓﺎﻋﻪ ﻋﻨﻪ ﰲ ﻭﺟﻪ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﻓﻜﺎﺭ‬
‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﻹﺑﺎﺣﻴﺔ ﻭﺍﻟﺪﻋﻮﺍﺕ ﺍﳍﺪﺍﻣﺔ ﺍﳊﺪﻳﺜﺔ ﻗﺪ ﺍﻟﺘﺒﺴﺖ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﳌﻔﺎﻫﻴﻢ‬
‫ﰲ ﺃﻣﺮ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻵﺧﺮﺓ ﻭﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺣﱴ ﺃﺩﺍﻩ ﺫﻟﻚ ﺇﱃ‬
‫ﺃﻥ ﻗﺎﻝ ﻣﺎ ﻗﺎﻝ ﻣﻦ ﺁﺭﺍﺀ ﺃﻧﻜﺮﻫﺎ ﻋﻠﻴﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﺍﳌﺘﺨﺼﺼﻮﻥ‪ ،‬ﳌﺨﺎﻟﻔﺘﻪ‬
‫ﺍﻟﻮﺍﺿﺤﺔ ﻟﻨﺼﻮﺹ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺻﺮﻳﺢ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺍﳌﺴﺘﻔﻴﻀﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ .‬ﻭﻟﻌﻞ ﻣﺎ ﺩﻓﻊ ﺍﻟﺪﻛﺘﻮﺭ‬
‫ﻣﺼﻄﻔﻰ ﺇﱃ ﻣﻘﻮﻟﺘﻪ ﻫﺬﻩ ﻣﺎ ﳌﺴﻪ ﻣﻦ ﺳﻮﺀ ﻓﻬﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻟﻘﻀﻴﺔ‬
‫ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻓﻬﻢ ﻳﺮﺗﻜﺒﻮﻥ ﺍﳌﻮﺑﻘﺎﺕ ﻭﻳﻀﻴﻌﻮﻥ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻳﺘﺒﻌﻮﻥ ﺍﻟﺸﻬﻮﺍﺕ‬
‫ﻭﻳﺘﺎﺟﺮﻭﻥ ﰲ ﺍﳌﺨﺪﺭﺍﺕ ﻭﻳﺴﺮﻗﻮﻥ ﺍﳌﺎﻝ ﺍﻟﻌﺎﻡ ﻭﻳﺴﺤﻘﻮﻥ ﺍﻟﻀﻌﻔﺎﺀ‬
‫ﻭﻳﺘ‪‬ﻜﻠﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺷﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ!‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺍﻧﺘﻘﺪ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﺳﻮﺀ ﻓﻬﻢ ﺍﻟﻨﺎﺱ ﻟﻘﻀﻴﺔ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺃ‪‬ﻢ‬
‫ﻳﺮﺗﻜﺒﻮﻥ ﺍﳌﻮﺑﻘﺎﺕ‪ ،‬ﻭﻳﻀﻴﻌﻮﻥ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻳﺘﺒﻌﻮﻥ ﺍﻟﺸﻬﻮﺍﺕ ﻭﻳﺘﺎﺟﺮﻭﻥ‬
‫ﰲ ﺍﳌﺨﺪﺭﺍﺕ‪ ..‬ﻭﻳﺘ‪‬ﻜﻠﻮﻥ ﻋﻠﻰ ﺷﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺇﻥ ﺍﻟﻨﻘﺪ ﺍﳊ ‪‬ﻖ ﺍﳉﻤﻴﻞ ﻟﻔﻀﻴﻠﺔ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﴰﻞ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ‬
‫ﻭﻧﺴﻔﻬﺎ ﻧﺴﻔﹰﺎ ﻷﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﱂ ﲤﻴ‪‬ﺰ ﺑﲔ ﻫﺆﻻﺀ ﺍﳌﺮﺗﻜﺒﲔ ﻭﻏﲑﻫﻢ‪،‬‬
‫ﺖ‬
‫ﺑﻞ ﺩﺧﻠﻮﺍ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﺍﻷﺧﺮﻯ‪ .‬ﺇﺫﻥ‪ :‬ﻓﻤﻦ ﺛ‪‬ﺒ ‪‬‬
‫‪٤٠‬‬
‫ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﻳﻨﻜﺮﻫﺎ ﺗﻌﺎﱃ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻓﻘﺪ ﻃﻤ‪‬ﻊ ﺍﻟﻨﺎﺱ‬
‫ﺑﺎﻷﻣﺎﱐ‪.‬‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HSPMRYI@òzЗÛa‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻠﻬﺎ ﺑﺸﺮﻃﻬﺎ‪ :‬ﻓﺄﻣﺎ ﺷﺮﻁ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻓﻬﻲ ﺃﻥ ﺗﻜﻮﻥ ﺑﺈﺫﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻓﻼ ﳝﻠﻚ ﺃﺣﺪ ﺃﻥ ﻳﺸﻔﻊ ﻷﺣﺪ ﺑﺬﺍﺗﻪ‪ ،‬ﺃ‪‬ﻳﹰﺎ ﻛﺎﻥ ﻣﻘﺎﻣﻪ ‪‬ﻣﻠﹶﻜﹰﺎ ﺃﻭ ﻧﺒﻴﺎﹰ‪،‬‬
‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ِﻟﱠﻠ ِﻪ‬
‫ﻓﻬﻮ ﻭﺣﺪﻩ ﺻﺎﺣﺐ ﺍﳌﻠﻚ ﺍﳌﻄﻠﻖ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ } ِﻟ ‪‬ﻤ ِﻦ ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ِﺪ ﺍﹾﻟ ﹶﻘﻬ‪‬ﺎ ِﺭ { ﻏﺎﻓﺮ )‪ .(١٦‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺄﺫﻥ ﺑﺎﻟﺸﻔﺎﻋﺔ ﳌﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﳝﻨﻌﻬﺎ‬
‫ﺨﺬﹸﻭﺍ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷ ﹶﻔﻌ‪‬ﺎ َﺀ ﹸﻗ ﹾﻞ‬ ‫ﳑﻦ ﻳﺸﺎﺀ‪ ،‬ﻓﺎﻟﺸﻔﺎﻋﺔ ﻛﻠﻬﺎ ﰲ ﻳﺪﻳﻪ } ﹶﺃ ِﻡ ﺍ‪‬ﺗ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋﺔﹸ ‪‬ﺟﻤِﻴﻌﹰﺎ ﹶﻟﻪ‪‬‬ ‫ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻻ ‪‬ﻳ ‪‬ﻤِﻠﻜﹸﻮ ﹶﻥ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮﻥﹶ‪ ،‬ﹸﻗ ﹾﻞ ِﻟﱠﻠ ِﻪ ﺍﻟ ‪‬‬
‫ﺽ ﹸﺛ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ ﹶﻥ { ﺍﻟﺰﻣﺮ )‪.(٤٤-٤٣‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﻚ ﺍﻟ ‪‬‬ ‫‪‬ﻣ ﹾﻠ ‪‬‬
‫ﺸ ﹶﻔﻊ‪‬‬ ‫ﻓﻜﻞ ﺷﻔﺎﻋﺔ ﻻ ﺑﺪ ﺃﻥ ﻳﺄﺫﻥ ‪‬ﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ } ‪‬ﻣ ‪‬ﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬
‫ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﺇ ﱠﻻ ِﺑِﺈ ﹾﺫِﻧ ِﻪ { ﺍﻟﺒﻘﺮﺓ )‪ } ،(٢٥٥‬ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺷﻔِﻴ ٍﻊ ِﺇ ﱠﻻ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﺇ ﹾﺫِﻧ ِﻪ {‬
‫ﺸﻔﹶﺎ ‪‬ﻋﺔﹸ ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﺇ ﱠﻻ ِﻟ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻪ‪ { ‬ﺳﺒﺄ )‪،(٢٣‬‬ ‫ﻳﻮﻧﺲ )‪ } ،(٣‬ﻭ ﹶﻻ ﺗ‪‬ﻨ ﹶﻔﻊ‪ ‬ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﹶﻟﻪ‪ ‬ﹶﻗ ‪‬ﻮ ﹰﻻ { ﻃﻪ‬ ‫ﺸﻔﹶﺎ ‪‬ﻋﺔﹸ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻪ‪ ‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪ ‬ﻭ ‪‬ﺭ ِ‬
‫} ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﻻ ﺗ‪‬ﻨ ﹶﻔﻊ‪ ‬ﺍﻟ ‪‬‬
‫ﺕ ﹶﻻ ‪‬ﺗ ‪‬ﻐﻨِﻲ ‪‬ﺷﻔﹶﺎ ‪‬ﻋﺘ‪‬ﻬ‪ ‬ﻢ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ِﺇ ﱠﻻ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﻚ ﻓِﻲ ﺍﻟ ‪‬‬ ‫)‪ } ،(١٠٩‬ﻭ ﹶﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻣﹶﻠ ٍ‬
‫ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ { ﺍﻟﻨﺠﻢ )‪.(٢٦‬‬
‫ﻣﻦ ﺍﳌﺸﻔﻮﻉ ﳍﻢ ﻋﻨﺪ ﺍﷲ‪ :‬ﰒ ﺇﻥ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻴﺴﺖ ﻟﻜﻞ ﻣﻦ ﻫﺐ‬
‫ﻭﺩﺏ‪ ،‬ﺑﻞ ﻫﻲ ﻷﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺣﺪﻫﻢ‪ ،‬ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺴِﺒﻘﹸﻮ‪‬ﻧﻪ‪‬‬ ‫ﻭﺃﻥ ) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ (‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺷﻔﺎﻋﺔ ﺍﳌﻼﺋﻜﺔ } ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪٤١‬‬
‫ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮﻥﹶ‪ ،‬ﻳ ‪‬ﻌﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ‬
‫ﺸ ِﻔﻘﹸﻮ ﹶﻥ { ﺍﻷﻧﺒﻴﺎﺀ )‪-٢٧‬‬ ‫ﺸ‪‬ﻴِﺘ ِﻪ ‪‬ﻣ ‪‬‬‫ﺸ ﹶﻔﻌ‪‬ﻮ ﹶﻥ ِﺇ ﱠﻻ ِﻟ ‪‬ﻤ ِﻦ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫‪.(٢٨‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻬﺎ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺑﺈﺫﻥ ﺍﷲ ‪‬ﺬﻩ ﺍﻟﺼﻔﺤﺔ ﻛﻠﻬﺎ ﺑﺎﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﺇﻥ ﱂ ﲢﺼﻞ ﻟﻠﻤﺮﺀ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﺷﻔﺎﻋﺔ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻳﺄﺫﻥ ﺍﷲ‬
‫ﺸﻔﹶﺎ ‪‬ﻋﺔﹸ‬
‫ﺑﺎﻟﺸﻔﺎﻋﺔ ﻷﻫﻠﻬﺎ ﳌﻦ ﻳﺆﻣﻦ ﻭﻣﻦ ﻳﺴﺘﺠِﺐ ﷲ ﻭﺭﺳﻮﻟﻪ‪ } ،‬ﹸﻗ ﹾﻞ ِﻟﱠﻠ ِﻪ ﺍﻟ ‪‬‬
‫‪‬ﺟﻤِﻴﻌﹰﺎ {‪ :‬ﺻﺤﻴﺢ‪ ،‬ﺃﻱ ﺿﻤﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﺳﻨ‪‬ﻬﺎ ﺗﻌﺎﱃ‪ ،‬ﺑﻄﺎﻋﺘﻪ ﻻ ﲟﻌﺼﻴﺘﻪ ﺃﻭ‬
‫ﲟﻌﺼﻴﺔ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‪ ..‬ﻓﺎﻵﻳﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻷﻭﱃ ﻛﻠﻬﺎ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺍﳋﺎﻣﺴﺔ‬
‫ﺸﻔﹶﺎ ‪‬ﻋﺔﹸ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻪ‪ ‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪:{‬‬‫}‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ{‪ :‬ﺃﻱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ } .‬ﹶﻻ ﺗ‪‬ﻨ ﹶﻔﻊ‪ ‬ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﹶﻟﻪ‪ ‬ﹶﻗ ‪‬ﻮ ﹰﻻ {‪ :‬ﺭﺿ ‪‬ﻲ‪ :‬ﺑﺎﳌﺎﺿﻲ ﻭﻫﻲ‬ ‫ﺃﻱ‪ :‬ﺃﺫﻥ ﻟﻪ ﰲ ﺍﻟﺴﺎﺑﻖ‪ :‬ﰲ ﺩﻧﻴﺎﻩ‪ } .‬ﻭ ‪‬ﺭ ِ‬
‫ﻓﻌﻞ ﻣﺎﺽ‪ .‬ﺃﻱ‪ :‬ﺭﺿﻲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺮﺿﻲ ﻟﻪ ﻋﺎﺋﺪﺓ ﻟﻺﻧﺴﺎﻥ ﺑﺄﻥ ﺭﺿﻲ‬
‫ﻗﻮﻝ ﺍﷲ‪ ،‬ﺃﻱ ﺭﺿﻲ ﺑﺎﻟﻘﺮﺁﻥ ﺇﻣﺎﻣﹰﺎ ﻭﻗﺎﻝ ﺑﻪ ﻻ ﺑﺴﻮﺍﻩ‪.‬‬
‫ﺕ ﹶﻻ ‪‬ﺗ ‪‬ﻐﻨِﻲ‬ ‫ﺴ ‪‬ﻤ ‪‬ﻮﺍ ِ‬‫ﻚ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﺍﻵﻳﺔ ﺍﻟﱵ ﺑﻌﺪﻫﺎ } ‪‬ﻭ ﹶﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻣﹶﻠ ٍ‬
‫‪‬ﺷﻔﹶﺎ ‪‬ﻋﺘ‪‬ﻬ‪ ‬ﻢ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ِﺇ ِﱠﻻ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ { ﻷﻥ‬
‫ﻣﻼﺋﻜﺔ ﺍﻹﳍﺎﻡ ﺗ‪‬ﻠﻘﻲ ﺍﻹﳍﺎﻡ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪ .‬ﻗﻮﻝ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﻙ {‪ :‬ﺃﻥ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺍﺭﺟﻊ ﺇﱃ‬ ‫ﺴ‪‬ﺒﺢ‪ِ ‬ﺑ ‪‬‬ ‫ﺤﻦ‪ ‬ﻧ‪ ‬‬
‫ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ‪ ..} .‬ﻭ‪‬ﻧ ‪‬‬
‫ﺍﷲ‪ ،‬ﻓﻜﱢﺮ‪ ،‬ﺍﲝﺚ ﻋﻦ ﺳﻌﺎﺩﺗﻚ ﻭﻳﺎ ﻧﻔﺲ ﺍﲰﻌﻲ ﻛﻼﻡ ﺍﷲ‪ ،‬ﺍﻧﻈﺮﻱ ﰲ‬

‫‪٤٢‬‬
‫ﻚ ‪ :(١){..‬ﺃﻱ ﻧﻄﻬ‪‬ﺮ ﻧﻔﻮﺳﻬﻢ‬ ‫ﺍﻟﻜﻮﻥ ﺍﺳﺘﺪﱄ ﻋﻠﻰ ﺍﷲ‪ } .‬ﻭﻧ‪ ‬ﹶﻘ ‪‬ﺪﺱ‪ ‬ﹶﻟ ‪‬‬
‫ﻟﻚ‪ ،‬ﻧﺴﺒ‪‬ﺤﻬﻢ ﲟﺎ ﺗ‪‬ﺤﻤﺪ ﻋﻠﻴﻪ ﻭﻧﻄﻬ‪‬ﺮ ﻗﻠﻮ‪‬ﻢ ﻟﺘﺼﺒﺢ ﺻﺎﳊﺔ ﻟﻺﻗﺒﺎﻝ‬
‫ﻋﻠﻴﻚ‪ ..‬ﻓﻬﺬﺍ ﻣﺎ ﻳﺒﺜﻪ ﺍﳌﹶﻠﻚ‪ ‬ﺑﻨﻔﺲ ﺍﻹﻧﺴﺎﻥ‪ } .‬ﹶﻻ ‪‬ﺗ ‪‬ﻐﻨِﻲ ‪‬ﺷﻔﹶﺎ ‪‬ﻋﺘ‪ ‬ﻬ ‪‬ﻢ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ِﺇ ﱠﻻ‬
‫ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ {‪ :‬ﻓﻜﻞ ﻣﻦ ﺷﺎﺀ ﻭﺳﻠﻚ ﺍﳊﻖ ﺑﺼﺪﻕ‪.‬‬
‫} ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ {‪ :‬ﺑﻜﻼﻡ ﺍﷲ‪ .‬ﻫﺬﺍ ﻫﻮ ﻣﻦ ﻳﺴﺘﻔﻴﺪ ﰲ ﺩﻧﻴﺎﻩ ﻣﻦ ﺇﳍﺎﻣﺎﺕ‬
‫ﺍﳌﻼﺋﻜﺔ ﻭﺻﺤﺒﺘﻬﻢ ﻭﺷﻔﺎﻋﺘﻬﻢ ﻟﻪ‪.‬‬
‫ﺸ ﹶﻔﻌ‪‬ﻮ ﹶﻥ ِﺇ ﱠﻻ ِﻟ ‪‬ﻤ ِﻦ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ { ‪ :‬ﺃﻱ ﳌﻦ ﺍﺭﺗﻀﻰ‬ ‫ﻭﺑﺎﻵﻳﺔ ﺍﻷﺧﲑﺓ } ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺑﺎﷲ ﺭ‪‬ﺑﹰﺎ ﻭﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻭﺑﺴﻴﺪﻧﺎ ﳏﻤﺪ ‪ ‬ﺭﺳﻮ ﹰﻻ ﻭﻃﺒ‪‬ﻖ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻓﻬﺬﺍ‬
‫ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺪﻧﻴﺎﻩ ﻭﺗﺒﻘﻰ ﻟﻪ ﺑﺎﻟﱪﺯﺥ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﻟﻮ‬
‫ﻇﻨ‪‬ﻮﺍ ﺃﻥ ﺍﻟﺮﺿﻰ ﻋﺎﺋﺪﹲﺓ ﺇﱃ ﺍﷲ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳﺮﺿﻰ ﺑﺎﳌﻌﺼﻴﺔ ﻟﻌﺒﺎﺩﻩ‬
‫ﻭﺣﺎﺷﺎ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻓﺄﺭﺷﺪﱐ ﺇﱃ ﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ‬ ‫ﺷﻜﻮﺕ ﺇﱃ ﻭﻛﻴﻊ ﺳﻮﺀ ﺣﻔﻈﻲ‬
‫ﻭﻧﻮﺭ ﺍﷲ ﻻ‬ ‫ﻭﺃﺧﱪﱐ ﺑﺄ ﱠﻥ ﺍﻟﻌـﻠﻢ ﻧــــــــﻮﺭ‪‬‬
‫ﻳ‪‬ﻬﺪﻯ ﻟﻌﺎﺻﻲ‬
‫ﻭ‪ِ } :‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄﻣ‪‬ﺮ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ﻭ‪‬ﺍ ِﻹ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ‪‬ﻭﺇِﻳﺘ‪‬ﺎﺀِﻯ ﺫِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ‪‬ﻭ‪‬ﻳ ‪‬ﻨﻬ‪‬ﻰ‬
‫ﺤﺸ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐ ِﻲ ‪ : (١){..‬ﻓﻤﻦ ﺃﻃﺎﻉ ﺃﻭﺍﻣﺮﻩ ﺗﻌﺎﱃ ﺩﺧﻞ‬ ‫‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻔ ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٠‬‬


‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ :‬ﺍﻵﻳﺔ )‪. (٩٠‬‬
‫‪٤٣‬‬
‫ﺍﳉﻨﺔ‪ ،‬ﻭﻣﻦ ﺍﺭﺗﻜﺐ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﳌﻨﻜﺮﺍﺕ ﻭﺍﻟﺒﻐﻲ ﻭﻣﺎﺕ ﻭﱂ ﻳﺘﺐ ﻋﻨﻬﺎ‬
‫ﻓﻠﻴﺲ ﻟﻪ ﻣﻦ ﺷﺎﻓﻌﲔ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HSQMSPI@òzЗÛa‬‬
‫ﻣﻦ ﺍﳌﺸﻔﻮﻉ ﳍﻢ ﻋﻨﺪ ﺍﷲ‪ :‬ﰒ ﺇﻥ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻴﺴﺖ ﻟﻜﻞ ﻣﻦ ﻫﺐ‬
‫ﻭﺩﺏ‪ ،‬ﺑﻞ ﻫﻲ ﻷﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺣﺪﻫﻢ‪ ،‬ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺴِﺒﻘﹸﻮ‪‬ﻧﻪ‪‬‬
‫ﻭﺃﻥ ) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ (‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺷﻔﺎﻋﺔ ﺍﳌﻼﺋﻜﺔ } ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮﻥﹶ‪ ،‬ﻳ ‪‬ﻌﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ‬
‫ﺸ ِﻔﻘﹸﻮ ﹶﻥ { ﺍﻷﻧﺒﻴﺎﺀ )‪-٢٧‬‬ ‫ﺸ‪‬ﻴِﺘ ِﻪ ‪‬ﻣ ‪‬‬‫ﺸ ﹶﻔﻌ‪‬ﻮ ﹶﻥ ِﺇ ﱠﻻ ِﻟ ‪‬ﻤ ِﻦ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫‪.(٢٨‬‬
‫ﻓﻬﻢ ﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ ﺍﷲ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻋﺪﻡ ﺍﻹﺷﺮﺍﻙ ﺑﻪ ﻛﻤﺎ ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ‪ .‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻳﻦ‬
‫ﺍﺭﺗﻀﺎﻫﻢ ﺍﷲ ﺇﳕﺎ ﻫﻢ ﺍﻟﺼﺎﳊﻮﻥ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﻄﻴﻌﲔ ﻭﺍﻟﺘﺎﺋﺒﲔ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﺍﻟﻌﺼﺎﺓ‬
‫ﻭﺍﳌﺬﻧﺒﲔ‪ ،‬ﻷﻧﻨﺎ ﻧﻘﻮﻝ‪ :‬ﻫﺆﻻﺀ ﺍﻟﺼﺎﳊﻮﻥ ﻻ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺷﻔﺎﻋﺔ‪ ،‬ﺇﳕﺎ ﺍﻟﺬﻱ‬
‫ﳛﺘﺎﺝ ﺇﱃ ﺷﻔﺎﻋﺔ ﻫﻮ ﺍﳌﻘﺼﺮ ﳑﻦ ﺿﻴﻊ ﺑﻌﺾ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺃﻭ ﺍﺭﺗﻜﺐ ﺑﻌﺾ‬
‫ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻭﻫﻮ ﳑﻦ ﺍﺭﺗﻀﺎﻩ ﺍﷲ ﰲ ﺍﳉﻤﻠﺔ ﺑﺴﺒﺐ ﺇﳝﺎﻧﻪ ﻭﺍﻧﻀﻤﺎﻣﻪ ﺇﱃ ﺍﻷﻣﺔ‬
‫ﺍﳌﺼﻄﻔﺎﺓ‪ ،‬ﻓﺈﻥ ﺃﻫﻠﻬﺎ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ ﺫﻛﺮﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ‪ } :‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﺭﹾﺛﻨ‪‬ﺎ‬
‫ﺼﺪ‪‬‬ ‫ﺴ ِﻪ ‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻣ‪ ‬ﹾﻘ‪‬ﺘ ِ‬
‫ﺻ ﹶﻄ ﹶﻔ‪‬ﻴﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩﻧ‪‬ﺎ ﹶﻓ ِﻤ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻇﹶﺎِﻟﻢ‪ِ ‬ﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺏ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬‬ ‫ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ‬ ‫ﻀ ﹸﻞ ﺍﹾﻟ ﹶﻜِﺒﲑ‪ ،‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﻚ ﻫ‪ ‬ﻮ ﺍﹾﻟ ﹶﻔ ‪‬‬‫ﺕ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﺫِﻟ ‪‬‬
‫ﺨ‪‬ﻴﺮ‪‬ﺍ ِ‬ ‫‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ﺎِﺑﻖ‪ ‬ﺑِﺎﹾﻟ ‪‬‬
‫‪٤٤‬‬
‫ﺐ ‪‬ﻭﹸﻟ ‪‬ﺆﻟﹸﺆﹰﺍ ‪‬ﻭِﻟ‪‬ﺒﺎ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣﺮِﻳﺮ‪‬‬
‫ﺤﱠﻠ ‪‬ﻮ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃﺳ‪‬ﺎ ِﻭ ‪‬ﺭ ِﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫ ٍ‬
‫‪‬ﻳ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ‪‬ﻧﻬ‪‬ﺎ ﻳ‪ ‬‬
‫{ ﻓﺎﻃﺮ )‪ .(٣٣-٣٢‬ﻓﻬﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺿﻤﻦ ﺍﻷﻣﺔ ﺍﳌﺼﻄﻔﺎﺓ‪:‬‬
‫ﺍﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺼﺮ ﰲ ﺑﻌﺾ ﺍﳌﺄﻣﻮﺭﺍﺕ‪ ،‬ﻭﻳﻘﺘﺮﻑ ﺑﻌﺾ‬
‫ﺍﶈﻈﻮﺭﺍﺕ‪ .‬ﻭﺍﳌﻘﺘﺼﺪ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻜﺘﻔﻲ ﺑﺄﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺗﺮﻙ‬
‫ﺍﶈﺮﻣﺎﺕ‪ .‬ﻭﺍﻟﺴﺎﺑﻖ ﺑﺎﳋﲑﺍﺕ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺰﻳﺪ ﺍﻟﻨﻮﺍﻓﻞ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺒﺎﺕ‪،‬‬
‫ﻭﻳﺘﺮﻙ ﻣﻊ ﺍﶈﺮﻣﺎﺕ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﳌﻜﺮﻭﻫﺎﺕ‪.‬‬
‫ﻭﻻ ﻋﺠﺐ ﺃﻥ ﳛﺘﺎﺝ ﻫﺬﺍ ﺍﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ ﺇﱃ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﺃﻥ ﻳﺸﻔﻊ ﻟﻪ‬
‫ﺍﳌﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ‪ ،‬ﻷﻧﻪ ﻣﺮﺗﻀﻰ ﰲ ﺍﳉﻤﻠﺔ ﻛﻤﺎ ﻗﻠﻨﺎ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺃﺛﺒﺖ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﻣﺎ ﻧﻘﻀﻪ ﻗﺒﻞ ﻗﻠﻴﻞ ﺑﺎﻟﺼﻔﺤﺔ )‪ (٢٥‬ﻋﻦ ﺍﻟﻌﺼﺎﺓ‬
‫ﻭﺍﳌﺬﻧﺒﲔ ﳑﻦ ﻳﺮﺗﻜﺒﻮﻥ ﺍﳌﻮﺑﻘﺎﺕ‪ ..‬ﻭﻳﺘ‪‬ﻜﻠﻮﻥ ﻋﻠﻰ ﺷﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‬
‫‪ ‬ﰒ ﺃﺛﺒﺘﻬﺎ ﺑﺂﺧﺮ ﺍﻟﺼﻔﺤﺔ )‪ (٣٠‬ﺑﺄﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻠﻌﺼﺎﺓ ﻭﺍﳌﺬﻧﺒﲔ ﻓﻬﻲ‬
‫ﺷﻔﺎﻋﺔ ﻭﺳﺎﻃﺔ‪.‬‬
‫ﻛﻤﺎ ﺫﻛﺮ ﻓﻀﻴﻠﺔ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﻭﺭﺛﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻢ‬
‫ﺛﻼﺙ ﺃﻗﺴﺎﻡ‪ :‬ﻣﻨﻬﻢ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻭﻋﺮ‪‬ﻓﻪ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﺑﺄﻧﻪ ‪‬ﻣ ‪‬ﻦ ﻗﺼ‪‬ﺮ‬
‫ﺑﻌﺾ ﺍﳌﺄﻣﻮﺭﺍﺕ ﻭﺍﻗﺘﺮﻑ ﺑﻌﺾ ﺍﶈﻈﻮﺭﺍﺕ‪ ،‬ﺑﻴﻨﻤﺎ ﻋﺮ‪‬ﻑ ﺍﻟﻈﺎﱂ ﺑﺎﻟﺼﻔﺤﺔ‬
‫)‪ (٤٧‬ﺃﻧﻪ ﺍﳌﺸﺮﻙ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﺸﻔﻊ ﻟﻪ؟!‪ .‬ﻣﻊ ﺃﻥ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺮﻙ ﻟﺪﻳﻜﻢ ﻫﻲ‬
‫ﻣﻦ ﺍﻟﺸﻔﺎﻋﺎﺕ ﺍﳌﻨﻔﻴﺔ ﺃﻱ ﺍﳌﺮﻓﻮﺿﺔ‪.‬‬

‫‪٤٥‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻘﺎﻝ ﳍﻢ ﻳﻮﻡ‬
‫ﺕ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﹶﻛ ﹶﻔ ‪‬ﺮﺗ‪ ‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺇﳝ‪‬ﺎِﻧ ﹸﻜ ‪‬ﻢ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ..} :‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ‪‬‬
‫ﺏ ِﺑﻤ‪‬ﺎ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ {)‪ ،(١‬ﻭﺍﻟﻈﻠﻢ ﻇﻠﻤﺎﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﹶﻓﺬﹸﻭﻗﹸﻮﺍ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﻭﺍﳌﻘﺘﺼﺪ‪ :‬ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ‪ .‬ﻭﺍﻟﺴﺎﺑﻘﻮﻥ ﺑﺎﳋﲑﺍﺕ‪ :‬ﻫﻢ ﺍﳌﻘﺮ‪‬ﺑﻮﻥ‬
‫ﺃﻱ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻧﻌﻢ ﺍﺻﻄﻔﺎﻫﻢ‪ .‬ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻫﻢ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ‬
‫ﻓﺎﺳﻮﺩﺕ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻨﺎﻟﻮﺍ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺗﻨﻔﻲ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﻬﻢ ﻭﻳﺬﻭﻗﻮﺍ ﺍﻟﻌﺬﺍﺏ ﺣﺘﻤﹰﺎ ﺑﻜﻔﺮﻫﻢ ﺑﻌﺪ ﺇﳝﺎ‪‬ﻢ‪ .‬ﻭﻫﻢ‬
‫ﺍﺻﻄﻔﺎﻫﻢ ﺍﷲ ﳌﺎ ﻓﻴﻬﻢ ﻣﻦ ﻃﺎﻗﺎﺕ ﻟﻠﺨﲑ ﻓﺄﺿﺎﻋﻮﻫﺎ!‪.‬‬
‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﺼ‪‬ﺎ ٍﺭ {)‪. (١‬‬ ‫}‪ ..‬ﻭﻣ‪‬ﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻉ {)‪.(٢‬‬ ‫ﲔ ِﻣ ‪‬ﻦ ‪‬ﺣﻤِﻴ ٍﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺷﻔِﻴ ٍﻊ ‪‬ﻳﻄﹶﺎ ‪‬‬ ‫}‪ ..‬ﻣ‪‬ﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﲔ {)‪. (٣‬‬ ‫}‪ ..‬ﻭ‪‬ﺍﻟﱠﻠﻪ‪ ‬ﹶﻻ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺴ ِﻬ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻓِﻴ ‪‬ﻢ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ‬‫ﻼِﺋ ﹶﻜﺔﹸ ﻇﹶﺎِﻟﻤِﻲ ﺃﹶﻧﻔﹸ ِ‬ ‫} ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﻓﱠﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺽ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ﹶﺃ ‪‬ﺭﺽ‪ ‬ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍ ِﺳ ‪‬ﻌ ﹰﺔ ﹶﻓ‪‬ﺘﻬ‪‬ﺎ ِﺟﺮ‪‬ﻭﺍ‬
‫ﲔ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻀ ‪‬ﻌ ِﻔ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬‫ﹸﻛﻨ‪‬ﺎ ﻣ‪ ‬‬
‫ﺕ ‪‬ﻣﺼِﲑﹰﺍ {)‪. (٤‬‬ ‫ﻚ ‪‬ﻣ ﹾﺄﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻬ‪‬ﻨﻢ‪ ‬ﻭﺳ‪‬ﺎ َﺀ ‪‬‬ ‫ﻓِﻴﻬ‪‬ﺎ ﹶﻓﺄﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺑﻴﺎﻥ‪ ،‬ﺃ ‪‬ﻭ ﻣﻦ ﳚﺮﺅ ﻓﻴﻘﻮﻝ ﺃﻥ ﳍﺬﺍ ﺍﻟﻈﺎﱂ ﻟﻨﻔﺴﻪ‬
‫ﺷﻔﺎﻋﺔ ﻷﻧﻪ ﻣﺮﺗﻀﻰ ﺑﺎﳉﻤﻠﺔ ﻣﻊ ﺃﻥ ﺍﳊﺴﺎﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺎﳌﺜﺎﻗﻴﻞ }‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (١٠٦‬‬


‫)‪ (٢‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (١٨‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (١٩٢‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (٩٧‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٨٦‬‬
‫‪٤٦‬‬
‫ﻂ ِﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ } . (٥){..‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ‬
‫ﺴﹶ‬ ‫ﻀﻊ‪ ‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍﺯِﻳ ‪‬ﻦ ﺍﹾﻟ ِﻘ ‪‬‬ ‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫)‪(٦‬‬
‫‪‬ﺧﻴ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ‪‬ﺷ ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪. { ‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HSR@MSQI@òzЗÛa‬‬
‫ﻣﻦ ﻻ ﺗﻨﻔﻌﻬﻢ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ‪ :‬ﺃﻣﺎ ﺍﳌﺸﺮﻛﻮﻥ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ ﺑﺎﷲ ﻣﺎ‬
‫ﱂ ﻳﱰﻝ ﺑﻪ ﺳﻠﻄﺎﻧﹰﺎ ـ ﻭﺷﺮ ﻣﻨﻬﻢ ﺍﳌﻼﺣﺪﺓ ﺍﳉﺎﺣﺪﻭﻥ ـ ﻓﻠﻦ ﳚﺪﻭﺍ ﻣﻦ‬
‫ﻳﺸﻔﻊ ﳍﻢ ﻭﻟﻮ ﻓﺮﺽ ﺃﻥ ﺷﻔﻊ ﳍﻢ ﺷﻔﻴﻊ ﻓﻠﻦ ﻳﻄﺎﻉ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ‬
‫ﻋﻨﺪﻣﺎ ﻳﻌﺎﻧﻮﻥ ﻣﺎ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ‪ } :‬ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺷ ﹶﻔﻌ‪‬ﺎ َﺀ‬
‫ﺸ ﹶﻔﻌ‪‬ﻮﺍ ﹶﻟﻨ‪‬ﺎ { ﺍﻷﻋﺮﺍﻑ )‪.(٥٣‬‬ ‫ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺤﻨ‪‬ﺎ ِﺟ ِﺮ‬‫ﺏ ﹶﻟﺪ‪‬ﻯ ﺍﹾﻟ ‪‬‬‫ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﺃﹶﻧ ِﺬ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻵ ِﺯﹶﻓ ِﺔ ِﺇ ِﺫ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬
‫ﻉ { ﻏﺎﻓﺮ )‪.(١٨‬‬ ‫ﲔ ِﻣ ‪‬ﻦ ‪‬ﺣﻤِﻴ ٍﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺷﻔِﻴ ٍﻊ ‪‬ﻳﻄﹶﺎ ‪‬‬ ‫ﲔ ﻣ‪‬ﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻛﹶﺎ ِﻇ ِﻤ ‪‬‬
‫ﺼﱢﻠﲔ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻧﻚ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻳﺼﻒ ﺣﺎﳍﻢ ﰲ ﺳﻘﺮ‪ } :‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻧﻚ‪ِ ‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺏ ِﺑ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳﻦِ‪،‬‬
‫ﻀﲔ‪ ،‬ﻭ ﹸﻛﻨ‪‬ﺎ ﻧ‪ ‬ﹶﻜ ﱢﺬ ‪‬‬ ‫ﺽ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﺨ‪‬ﺎِﺋ ِ‬ ‫ﺴ ِﻜﲔ‪ ،‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧﺨ‪‬ﻮ ‪‬‬ ‫ﻧ‪ ‬ﹾﻄ ِﻌﻢ‪ ‬ﺍﹾﻟ ِﻤ ‪‬‬
‫ﲔ { ﺍﳌﺪﺛﺮ )‪.(٤٨-٤٣‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ﹶﺃﺗ‪‬ﺎﻧ‪‬ﺎ ﺍﹾﻟ‪‬ﻴ ِﻘﲔ‪ ،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ﹶﻔﻌ‪‬ﻬ‪ ‬ﻢ ‪‬ﺷﻔﹶﺎ ‪‬ﻋﺔﹸ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬‬
‫ﻭﻣﻔﻬﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ‪ :‬ﺃﻥ ﻏﲑﻫﻢ ﻭﻫﻢ "ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻌﺼﺎﺓ" ﺗﻨﻔﻌﻬﻢ‬
‫ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ‪ .‬ﻓﺈﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﳕﺎ ﻳﺴﺎﻕ‪ ،‬ﺣﲔ ﺗﻨﻔﻊ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻏﲑﻫﻢ ﻓﻴﻘﺼﺪ ﺗﻘﺒﻴﺢ ﺣﺎﻝ ﺍﻟﻜﻔﺮﺓ‪ ،‬ﻭﲣﻴﻴﺐ ﺭﺟﺎﺋﻬﻢ ﺑﺄ‪‬ﻢ ﻟﻴﺴﻮﺍ ﻛﺬﻟﻚ‪،‬‬

‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ ‪ :‬ﺍﻵﻳﺔ )‪.(٨-٧‬‬ ‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (٤٧‬‬
‫‪٤٧‬‬
‫ﺇﺫ ﻟﻮ ﱂ ﺗﻨﻔﻊ ﺍﻟﺸﻔﺎﻋﺔ ﺃﺣﺪﹰﺍ ﳌﺎ ﻛﺎﻥ ﰲ ﲣﺼﻴﺼﻬﻢ ﺯﻳﺎﺩﺓ ﲣﻴﻴﺐ ﻭﺗﻮﺑﻴﺦ‬
‫ﳍﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﰲ ) ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ (‪.‬‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﺸﺮﻛﲔ ﰲ ﺍﻟﻨﺎﺭ ﺣﲔ ﻳﻘﻮﻟﻮﻥ ﻷﺻﻨﺎﻣﻬﻢ‪:‬‬
‫ﺿﱠﻠﻨ‪‬ﺎ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤﲔ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬‬‫ﺴﻮ‪‬ﻳ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬ﺮ ‪‬‬
‫ﻼ ٍﻝ ‪‬ﻣِﺒﲔٍ‪ِ ،‬ﺇ ﹾﺫ ‪‬ﻧ ‪‬‬
‫ﺿﹶ‬
‫} ﺗ‪‬ﺎﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﹸﻛﻨ‪‬ﺎ ﹶﻟﻔِﻲ ‪‬‬
‫ﺻﺪِﻳ ٍﻖ ‪‬ﺣﻤِﻴﻢٍ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻮ ﹶﺃ ﱠﻥ ﹶﻟﻨ‪‬ﺎ ﹶﻛ ‪‬ﺮ ﹰﺓ‬ ‫ﺠ ِﺮﻣ‪‬ﻮﻥﹶ‪ ،‬ﹶﻓﻤ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺷ‪‬ﺎِﻓ ِﻌﲔ‪ ،‬ﻭ ﹶﻻ ‪‬‬ ‫ِﺇ ﱠﻻ ﺍﹾﻟﻤ‪ ‬‬
‫ﲔ { ﺍﻟﺸﻌﺮﺍﺀ )‪ .(١٠٢-٩٧‬ﻭﻣﻔﻬﻮﻡ ﻫﺬﺍ ﺍﻟﺘﺤﺴﺮ ﻣﻦ ﺃﻫﻞ‬ ‫ﹶﻓ‪‬ﻨﻜﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺍﻟﻨﺎﺭ ﻳﻔﻴﺪ ﺃﻥ ﻏﲑﻫﻢ ﳍﻢ ﺷﺎﻓﻌﻮﻥ‪ ،‬ﻭﳍﻢ ﺃﺻﺪﻗﺎﺀ ﻳﻨﻔﻌﻮ‪‬ﻢ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﲔ { ﺃﻭﺭﺩ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﺃﻥ‬ ‫ﺑﺂﻳﺔ } ﹶﻓﻤ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ﹶﻔﻌ‪‬ﻬ‪ ‬ﻢ ‪‬ﺷﻔﹶﺎ ‪‬ﻋﺔﹸ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬‬
‫ﻣﻔﻬﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ‪ :‬ﺃﻥ ﻏﲑﻫﻢ‪ ،‬ﻭﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻌﺼﺎﺓ ﺗﻨﻔﻌﻬﻢ‬
‫ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ‪.‬‬
‫ﻓﻤﻦ ﺃﻳﻦ ﺃﺗﻰ ﺍﻟﺪﻛﺘﻮﺭ ﺑﻜﻠﻤﺔ ) ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻌﺼﺎﺓ (؟‪ .‬ﻣﻦ ﺃﻳﻦ ﺃﻗﺤﻤﻬﺎ؟‪.‬‬
‫ﺃﹶﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﺃﻡ ﻣﻦ ﻋﻨﺪ ﺍﷲ؟‪ .‬ﻭﱂ ﻳﻘﻞ ‪‬ﺎ ﺍﷲ‪ .‬ﺍﻟﺴﺒﺐ ﺃﻥ ﺍﻟﺪﻛﺘﻮﺭ ﱂ‬
‫ﻳﺮﺑﻂ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺑﺒﻌﻀﻬﺎ ﲝﺴﺐ ﻣﺴﺮﺍﻫﺎ‪ ،‬ﺑﻞ ﺃﻭﺭﺩﻫﺎ ﻣﻔﻜﻜﺔ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻵﻳﺔ ﺗﺘﻮﺿﺢ ﻣﻦ ﺍﻵﻳﺔ ﻗﺒﻠﻬﺎ ﻋﻦ ﺍﻟﺬﻳﻦ ﻧﻔﻌﺘﻬﻢ ﺷﻔﺎﻋﺔ‬
‫ﺍﻟﺸﺎﻓﻌﲔ ﰲ ﺩﻧﻴﺎﻫﻢ ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ﺑﺎﻵﻳﺔ ﻗﺒﻠﻬﺎ ﻭﺍﻟﺬﻳﻦ ﺃﺿﺤﻮﺍ ﰲ‬
‫ﺟﻨﺎﺕ ﻳﺘﺴﺎﺀﻟﻮﻥ ﻋﻦ ﺍ‪‬ﺮﻣﲔ ﻣﺎ ﺳﻠﻜﻜﻢ ﰲ ﺳﻘﺮ‪ .‬ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ‬
‫ﻧﻔﻌﺘﻬﻢ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ ﻣﻦ ﺩﻧﻴﺎﻫﻢ ﺣﱴ ﺃﺿﺤﻮﺍ ﰲ ﺟﻨ‪‬ﺎﺕ ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ‬
‫ﻗﺪ ﺳﻠﻜﻮﺍ ﻃﺮﻳﻖ ﺍﳊﻖ ﻣﻊ ﺃﻫﻞ ﺍﳊﻖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﺎﺳﺘﺸﻔﻌﻮﺍ ﺑﻪ ﰲ‬
‫‪٤٨‬‬
‫ﺩﻧﻴﺎﻫﻢ ﻭﺍﺻﻄﻔﺎﻫﻢ ﺗﻌﺎﱃ ﺑﺎﺟﺘﻬﺎﺩﻫﻢ ﻭﺇﳝﺎ‪‬ﻢ ﻭﺃﻭﺭﺛﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺩﺧﻞ‬
‫ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻫﺆﻻﺀ ﻻ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻧﻔﻌﺘﻬﻢ ﺷﻔﺎﻋﺔ ﺍﻟﺮﺳﻞ‬
‫ﺴ ِﻬ ‪‬ﻢ‬‫ﺚ ﻓِﻴ ِﻬ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﻔﹸ ِ‬
‫ﲔ ِﺇ ﹾﺫ ‪‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﺍﻟﻜﺮﺍﻡ } ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﻳ ‪‬ﺘﻠﹸﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺁﻳ‪‬ﺎِﺗ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﺰﻛﱢﻴ ِﻬ ‪‬ﻢ‪ ..(١){..‬ﻓﻬﺆﻻﺀ ﻣﻄﻴﻌﲔ ﻭﻟﻴﺴﻮﺍ ﻋﺼﺎﺓ‪.‬‬
‫ﻭﺍﻟﺸﻔﺎﻋﺔ ﻟﻠﻤﺆﻣﻨﲔ ﺍﻟﱪﺭﺓ‪ .‬ﻧﻌﻢ ﻫﺆﻻﺀ ﺍ‪‬ﺮﻣﻮﻥ ﻛﺎﻧﻮﺍ ﻣﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ‬
‫ﰲ ﺩﻧﻴﺎﻫﻢ ﻓﻤﺎ ﺳﻠﻜﻮﺍ ﻣﺴﻠﻜﻬﻢ ﻭﻟﻦ ﺗﻐ ِﻦ ﻋﻨﻬﻢ ﺻﺤﺒﺘﻬﻢ ﺃﻭ ﺷﻔﺎﻋﺘﻬﻢ‬
‫ﺷﻴﺌﺎﹰ‪ ،‬ﻓﺒﻌﺪﻡ ﺳﻠﻮﻛﻴﺘﻬﻢ ﱂ ﺗﻨﻔﻌﻬﻢ ﺻﺤﺒﺘﻬﻢ ﻋﻠﻰ ﺩﻧﻴﺎ ﻓﻘﻂ ﺩﻭﻥ ﺩﻳﻦ‪.‬‬
‫ﲔ ﻓِﻲ ﺍﻟ ‪‬ﺪ ‪‬ﺭ ِﻙ ﺍ َﻷ ‪‬ﺳ ﹶﻔ ِﻞ ِﻣ ‪‬ﻦ‬ ‫ﻓﺎﳌﺆﻣﻨﻮﻥ ﺍﻟﻌﺼﺎﺓ ﻫﻢ ﻣﻨﺎﻓﻘﻮﻥ } ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ ‪.(٢){..‬‬
‫ﻭﺍﻟﻐﺮﻳﺐ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﰲ ﺍﻟﻨﺎﺭ ﻳﻘﻮﻟﻮﻥ ﻷﺻﻨﺎﻣﻬﻢ‪ ،‬ﻓﻬﻞ ﺍﳊﺠﺎﺭﺓ‬
‫ﺗ‪‬ﻜﻠﱠﻢ‪ ،‬ﻭﻣﻦ ﺃﻳﻦ ﺃﹸﻗﺤﻤﺖ ﺍﻷﺻﻨﺎﻡ ﻭﻟﻴﺲ ﺑﺎﻵﻳﺔ ﺫﻛﺮ ﻷﺻﻨﺎﻡ‪ِ .‬ﻟ ‪‬ﻢ ﹾﱂ ﺗ‪‬ﺮﺑﻂ ﺍﻵﻳﺔ‬
‫ﻼ ٍﻝ ‪‬ﻣِﺒﲔٍ‪ِ ،‬ﺇ ﹾﺫ‬ ‫ﺿﹶ‬‫ﺼﻤ‪‬ﻮﻥﹶ‪ ،‬ﺗ‪‬ﺎﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﹸﻛﻨ‪‬ﺎ ﹶﻟﻔِﻲ ‪‬‬ ‫ﺨ‪‬ﺘ ِ‬ ‫ﲟﺎ ﻗﺒﻠﻬﺎ } ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﲔ {)‪ (١‬ﻓﺎﳋﻄﺎﺏ ﺑﲔ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻭﻟﻴﺲ ﳊﺠﺎﺭﺓ‪،‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺴﻮ‪‬ﻳ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬ﺮ ‪‬‬
‫‪‬ﻧ ‪‬‬
‫ﺇﺫ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ﺃﻱ ﻳﻄﻴﻌﻮﻥ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﻻ ﻳﻄﻴﻌﻮﻥ ﺍﷲ‪،‬‬
‫ﻓﺒﺪﻝ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ ﻭﻳﻄﻴﻌﻮﻩ ﻋﺒﺪﻭﺍ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﺃﻃﺎﻋﻮﻫﻢ‪.‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (١٤٥‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (١٦٤‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (٩٨-٩٦‬‬
‫‪٤٩‬‬
‫ﲔ { ﻷﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳜﺘﺼﻤﻮﻥ‬ ‫ﻭﻣﻌﲎ ﻗﻮﳍﻢ } ﹶﻓﻤ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺷ‪‬ﺎِﻓ ِﻌ ‪‬‬
‫ﻣﻌﻬﻢ ﺑﺎﻟﻨﺎﺭ ﻛﺎﻧﻮﺍ ﺷﻔﻌﺎﺀ ﺳﻮﺀ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﻠﻴﺲ ﳍﻢ ﺷﻔﻌﺎﺀ ﺷﻔﺎﻋﺎﺕ‬
‫ﺣﺴﻨﺔ ﰲ ﺍﻵﺧﺮﺓ ﻭﺍﻷﺧﻼﺀ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻋﺪﻭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HSTMSSI@òzЗÛa‬‬
‫ﺁﻳﺎﺕ ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ‪:‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ‪‬ﺎ ) ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ( ﻫﻲ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻨﻔﻲ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻬﻮ ﻳﺮﻯ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻨﺎﻓﻴﺔ‬
‫ﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺧﺮﻭﺝ ﺍﳌﻮﺣﺪﻳﻦ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺋﻬﻢ ﺟﺰﺍﺀﻫﻢ‬
‫ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ‪ .‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻣﻨﻘﻮﺽ ﻣﻦ ﻋﺪﺓ ﺃﻭﺟﻪ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻟﻴﺴﺖ ﺍﻟﺸﻔﺎﻋﺔ ﻛﻠﻬﺎ ﻓﻴﻤﻦ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻣﺪﺓ ﰒ ﺃﹸﺧﺮﺝ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ‬
‫‪‬ﺟ ﱠﻞ ﺍﻟﺸﻔﺎﻋﺔ ﻓﻴﻤﻦ ﺍﺳﺘﺤﻘﻮﺍ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﺍﻟﻨﺎﺭ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﰒ ﺷﻔﱠﻊ ﺍﷲ‬
‫ﻓﻴﻬﻢ ﺍﻟﺸﺎﻓﻌﲔ ﺍﳌﻘﺒﻮﻟﲔ‪ ،‬ﻓﻘﺒﻞ ﺍﷲ ﺷﻔﺎﻋﺘﻬﻢ ﻭﳒﻮﺍ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ!‪.‬‬
‫ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﰲ ﻫﺆﻻﺀ‪ ،‬ﻭﻫﻢ ﻻ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ؟‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺎﺕ ﲡﻴﺰ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻣﺜﻞ‬
‫ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ } :‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻣ ﹾﺜﻮ‪‬ﺍ ﹸﻛ ‪‬ﻢ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ِﺇ ﱠﻻ ﻣ‪‬ﺎ‬
‫ﻚ ‪‬ﺣﻜِﻴﻢ‪ ‬ﻋﻠِﻴﻢ‪ { ‬ﺍﻷﻧﻌﺎﻡ )‪.(١٢٨‬‬ ‫ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬

‫‪٥٠‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺷﻘﹸﻮﺍ ﹶﻓﻔِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺯِﻓﲑ‪ ‬ﻭ ‪‬ﺷﻬِﻴﻖ‪،‬‬
‫ﻚ‬
‫ﻚ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭﺽ‪ِ ‬ﺇ ﱠﻻ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬
‫ﺖ ﺍﻟ ‪‬‬ ‫ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ﺩ‪‬ﺍ ‪‬ﻣ ِ‬
‫ﹶﻓﻌ‪‬ﺎﻝﹲ ِﻟﻤ‪‬ﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ { ﻫﻮﺩ )‪.(١٠٧-١٠٦‬‬
‫ﲔ ﻓِﻴﻬ‪‬ﺎ‬
‫ﲔ ﻣ‪‬ﺂﺑﺎﹰ‪ ،‬ﹶﻻِﺑِﺜ ‪‬‬
‫ﺖ ِﻣ ‪‬ﺮﺻ‪‬ﺎﺩﺍﹰ‪ِ ،‬ﻟ ﹾﻠﻄﱠﺎ ِﻏ ‪‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ } :‬ﺇ ﱠﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﹶﺃ ‪‬ﺣﻘﹶﺎﺑﹰﺎ { ﺍﻟﻨﺒﺄ )‪ .(٢٣-٢١‬ﻭﺍﻷﺣﻘﺎﺏ ﻣﻬﻤﺎ ﻳﻄﻞ ﺃﻣﺪﻫﺎ ﻓﺈﻥ ﳍﺎ ‪‬ﺎﻳﺔ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺴﻨ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ِﺇ ﱠﻻ‬ ‫ﺇﻥ ﻛ ﱠﻞ ﻣﺎ ﻭﺭﺩ ﻫﻮ ﻋﲔ ﺃﻗﻮﺍﻝ ﺍﻟﻴﻬﻮﺩ } ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻦ ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﻒ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻬ ‪‬ﺪﻩ‪ ‬ﹶﺃ ‪‬ﻡ‬ ‫ﺨ ِﻠ ‪‬‬‫ﺨ ﹾﺬ‪‬ﺗ ‪‬ﻢ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﻬﺪﹰﺍ ﹶﻓ ﹶﻠ ‪‬ﻦ ﻳ‪ ‬‬
‫ﹶﺃﻳ‪‬ﺎﻣﹰﺎ ‪‬ﻣ ‪‬ﻌﺪ‪‬ﻭ ‪‬ﺩ ﹰﺓ ﹸﻗ ﹾﻞ ﹶﺃ‪‬ﺗ ‪‬‬
‫)‪(١‬‬
‫‪‬ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ { ‪.‬‬
‫ﻣﻦ ﺃﻳﻦ ﺟﺌﺘﻢ ‪‬ﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﱂ ﺗﺮﺩ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﱂ ﻳﺬﻛﺮﻫﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﺃ ﱠﻥ ‪‬ﻣ ِﻦ ﺍﺳﺘﺤﻘﱡﻮﺍ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ‬
‫ﺑﺎﻵﻳﺔ ﰒ ﺷﻔﱠﻊ ﻓﻴﻬﻢ ﺍﻟﺸﺎﻓﻌﲔ ﻓﻘﺒﻞ ﺍﷲ ﺷﻔﺎﻋﺘﻬﻢ ﻭﳒﻮﺍ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻫﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻫﺬﺍ ﺍﻟﻌﻬﺪ؟‪ .‬ﺃﻡ ﻣﻦ ﻋﻨﺪﻛﻢ؟‪ ..} .‬ﹶﺃ ‪‬ﻡ ‪‬ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ‬
‫ﻚ‬‫ﺖ ِﺑ ِﻪ ‪‬ﺧﻄِﻴﹶﺌﺘ‪‬ﻪ‪ ‬ﹶﻓﺄﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬ ‫ﺐ ‪‬ﺳ‪‬ﻴﹶﺌ ﹰﺔ ‪‬ﻭﹶﺃﺣ‪‬ﺎ ﹶﻃ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﻥﹶ‪ ،‬ﺑﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ﹶﻛ ‪‬‬
‫)‪(٢‬‬
‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﺎِﻟﺪ‪‬ﻭ ﹶﻥ { ‪.‬‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﹶﺃ ‪‬‬
‫ﺃﻣﺎ ﺍﻵﻳﺎﺕ ﺑﺎﻟﺒﻨﺪ ﺍﻟﺜﺎﱐ ﻓﻬﻲ ﻻ ﺗﺘﻌﻠﱠﻖ ﺑﺸﻔﺎﻋﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻃﺎﳌﺎ ﱂ‬
‫ﻳﺬﻛﺮ ﺗﻌﺎﱃ "ﺍﻟﺸﻔﺎﻋﺔ" ‪‬ﺬﻩ ﺍﻵﻳﺎﺕ ﻓﻼ ﳎﺎﻝ ﻟﻠﺒﺤﺚ ﻓﻴﻬﺎ ﻷ‪‬ﺎ ﺧﺎﺭﺝ ﻧﻄﺎﻕ‬
‫ﻣﻮﺿﻮﻉ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻣﻊ ﺫﻟﻚ ﺳﻴﺄﰐ ﲝﺜﻬﺎ ﺑﺎﻟﺼﻔﺤﺔ )‪ (٦٠‬ﻣﻦ ﺭﺩﻭﺩﻧﺎ‪.‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٨١-٨٠‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٨٠‬‬
‫‪٥١‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HSUI@òzЗÛa‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻧﻨﺎ ﻟﻮ ﱂ ﳒﻮ‪‬ﺯ ﺧﺮﻭﺝ ﺍﻟﻌﺼﺎﺓ ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻟﺴﻮﻳﻨﺎ‬
‫ﺑﲔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﰲ ﺍﻟﻨﺘﻴﺠﺔ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺗﻔﺮﻳﻘﹰﺎ ﺣﺎﲰﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﰲ ﺁﻳﺘﲔ ﻣﻦ ﻛﺘﺎﺑﻪ‪ِ } :‬ﺇ ﱠﻥ‬
‫ﺸ ِﺮ ‪‬ﻙ‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﹶﺃ ﹾﻥ ﻳ‪ ‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﻣ‪‬ﺎ ﺩ‪‬ﻭ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﻯ ِﺇﺛﹾﻤﹰﺎ ‪‬ﻋﻈِﻴﻤﹰﺎ { ﺍﻟﻨﺴﺎﺀ )‪ .(٤٨‬ﻓﻨﻔﻰ ﻣﻐﻔﺮﺓ ﺍﻟﺸﺮﻙ‬
‫ﺑﺈﻃﻼﻕ‪ ،‬ﻭﺟﻌﻞ ﻣﺎ ﺩﻭﻧﻪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﲟﺸﻴﺌﺘﻪ ﺗﻌﺎﱃ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﰲ ﺍﻟﺒﻨﺪ ﺍﻟﺜﺎﻟﺚ ﺟﻮ‪‬ﺯﰎ ﺧﺮﻭﺝ ﺍﻟﻌﺼﺎﺓ ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻧﺘﻢ‬
‫ﺺ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ‬ﹶﻓِﺈ ﱠﻥ ﹶﻟﻪ‪ ‬ﻧ‪‬ﺎ ‪‬ﺭ‬
‫ﻗﻠﺘﻢ ﺫﻟﻚ ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ ..} :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِ‬
‫‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﹶﺃﺑ‪‬ﺪﹰﺍ {)‪ .(١‬ﻓﻤﺎ ﻗﻮﻟﻜﻢ ﻫﻞ ﻧﺴﻤﻊ ﻣﻨﻜﻢ‪ ،‬ﺃﻡ ﻣﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ؟‪.‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ { ﻓﺎﻟﺸﺮﻙ ﺑﺎﷲ ﺃﻱ ﺃﻥ ﳒﻌﻞ ﻟﻪ‬ ‫ﻭﺃﻣﺎ ﺁﻳﺔ } ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﹶﺃ ﹾﻥ ﻳ‪ ‬‬
‫ﺐ‬
‫ﻧ ‪‬ﺪﹰﺍ ﺑﺴﻤﺎﻋﻨﺎ ﻟﻜﻼﻣﻪ ﻻ ﻟﻜﻼﻡ ﺍﷲ ﺑﺎﻟﻘﺮﺁﻥ‪ .‬ﻓﻜﻞ ﻣﻦ ﲰﻊ ﻛﻼﻣﹰﺎ ﻣﻦ ﻛﺘ ٍ‬
‫ﳐﺎﻟﻔﺔ ﻟﻠﻘﺮﺁﻥ ﻓﻬﻮ ﻣﺸﺮﻙ‪ ،‬ﻷﻧﻪ ﺗﺮﻙ ﺍﷲ ﻭﺃﻋﺮﺽ ﻋﻨﻪ ﻭﱂ ﻳﺴﻤﻊ ﻛﻼﻣﻪ‬
‫ﻭﺗﻮﺟﻪ ﺷﻄﺮ ﺍﳌﺨﻠﻮﻕ ﻓﺴﻤﻊ ﻛﻼﻣﻪ ﺍﳌﺨﺎﻟﻒ ﻟﻜﻼﻡ ﺍﷲ‪ } .‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﻣ‪‬ﺎ ﺩ‪‬ﻭ ﹶﻥ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳉﻦ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٣‬‬


‫‪٥٢‬‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ {‪ :‬ﻓﻜﻞ ﻣﻦ ﺷﺎﺀ ﺍﳌﻐﻔﺮﺓ ﻭﺳﻠﻚ ﺳﺒﻴﻠﻬﺎ ﺑﺎﻟﺘﻮﺑﺔ‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﻱ‬
‫ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ﻓﺎﷲ ﻳﻐﻔﺮ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﻟﺪﻧﻴﺎ } ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ِﺩ ‪‬‬
‫ﺴ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻘ‪‬ﻨﻄﹸﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ِﺔ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ‪‬ﺮﻓﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧﻔﹸ ِ‬
‫ﺏ ‪‬ﺟﻤِﻴﻌﹰﺎ‪.(١){..‬‬ ‫ﺍﻟ ﱡﺬﻧ‪‬ﻮ ‪‬‬

‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HSWMSVI@òzЗÛa‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻟﻴﺪﺧﻠﻮﺍ ﺍﳉﻨﺔ ﻣﻦ ﺍﳌﻮﺣﺪﻳﻦ‪ ،‬ﻻ‬
‫ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﻓﻤﻨﻬﻢ‪ :‬ﻣﻦ ﳜﺮﺝ ﺑﺎﺳﺘﻴﻔﺎﺀ ﻣﺪﺓ‬
‫ﺍﻻﺳﺘﺤﻘﺎﻕ‪ ،‬ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﳜﺮﺝ ﻣﻨﻬﺎ ﺑﺸﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ‪ ،‬ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﳜﺮﺝ‬
‫ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻔﻮﻩ ﻭﺭﲪﺘﻪ‪ .‬ﻓﻼ ﻭﺟﻪ ﻹﻧﻜﺎﺭ ﺧﺮﻭﺝ ﻣﻦ ﺍﺳﺘﻮﰱ‬
‫ﺟﺰﺍﺀﻩ‪ ،‬ﻭﻻ ﳌﻦ ﻟﻄﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻭﻣ ‪‬ﻦ ﻋﻠﻴﻪ ﺑﻌﻔﻮﻩ‪ ،‬ﻓﻬﻮ ﺍﻟﻌﻔﻮ ﺍﻟﻐﻔﻮﺭ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪ » :‬ﺇﻥ ﺭﲪﱵ‬
‫ﺳﺒﻘﺖ ﻏﻀﱯ « ﻭﺃﻛﺪ ﺫﻟﻚ‪.‬‬
‫ﻣﻨﺎﻗﺸﺔ ﺍﳌﻨﻄﻖ ﺍﻟﻌﻘﻠﻲ ﻟﻠﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ‪ :‬ﺃﻣﺎ ﺍﳌﻨﻄﻖ ﺍﻟﻌﻘﻠﻲ‬
‫ﺍﻟﺬﻱ ﺃﺳﺲ ﻋﻠﻴﻪ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﻮﺩ ﺭﺃﻳﻪ ﻭﻫﻮ‪ :‬ﺃﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺗﻨﺎﰲ ﺍﻟﻌﺪﻝ‬
‫ﺍﻹﳍﻲ‪ ،‬ﰲ ﳎﺎﺯﺍﺓ ﻛﻞ ﺇﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ‪ .‬ﻓﻬﻮ ﻣﻨﻄﻖ ﺿﻌﻴﻒ ﻻ ﻳﻘﻮﻡ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﻣﺘﲔ ﻟﻌﺪﺓ ﺃﺳﺒﺎﺏ‪:‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (٥٣‬‬


‫‪٥٣‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﻌﻘﻞ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ :‬ﺇﻥ ﺍﻟﻌﻘﻞ ﻟﻪ ﻣﻜﺎﻥ ﻭﻣﻜﺎﻧﺔ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﺗﺄﺳﻴﺲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ‪ :‬ﺍﻟﻌﻘﻞ ﺃﺳﺎﺱ ﺍﻟﻨﻘﻞ‪ ،‬ﻳﻌﻨﻮﻥ ﺃﻧﻪ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺃﺛﺒﺘﻨﺎ ﺑﻪ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﻣﻜﺎﻥ ﺍﻟﻮﺣﻲ ﻭﻭﻗﻮﻋﻪ‪ ،‬ﻭﺍﺳﺘﺪﻟﻠﻨﺎ ﺑﻪ‬
‫ﻋﻠﻰ ﺻﺪﻕ ﻧﺒﻮﺓ ﳏﻤﺪ ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻲ ﺍﷲ ﺇﻟﻴﻪ‪ ،‬ﻟﻜﻦ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﻳﻌﺰﻝ ﺍﻟﻌﻘﻞ ﻧﻔﺴﻪ ﻟﻴﺘﻠﻘﻰ ﻋﻦ ﺍﻟﻮﺣﻲ ﺗﻔﺎﺻﻴﻞ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻓﻜﻞ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻮﺣﻲ ﺍﳌﻌﺼﻮﻡ ﻣﻦ ﻋﻘﺎﺋﺪ ﳚﺐ ﻋﻠﻰ‬
‫ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﺼﺪﻕ ‪‬ﺎ ﺇﳝﺎﻧﹰﺎ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻳﻌﺮﻑ ﻛﻨﻬﻬﺎ ﻣﺎ ﺩﺍﻣﺖ‬
‫ﻼ‪.‬‬
‫ﻏﲑ ﻣﺴﺘﺤﻴﻠﺔ ﻋﻘ ﹰ‬
‫ﻭﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺃﺣﻮﺍﻝ ﺍﻵﺧﺮﺓ‪ ،‬ﺍﻟﱵ ﺃﺧﱪﻧﺎ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻼﺕ ﻋﻘﻼﹰ‪ ،‬ﻭﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﺴﺘﺤﻴﻞ‪ ،‬ﻓﻌﻠﻴﻨﺎ‬
‫ﺃﻥ ﻧﺆﻣﻦ ‪‬ﺎ‪ ،‬ﻭﻻ ﻧﺮﺩﻫﺎ } ﺁ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ِﺑﻤ‪‬ﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‬
‫ﻼِﺋ ﹶﻜِﺘ ِﻪ ‪‬ﻭﻛﹸﺘ‪ِ‬ﺒ ِﻪ ‪‬ﻭﺭ‪‬ﺳ‪ِ‬ﻠ ِﻪ ﹶﻻ ﻧ‪ ‬ﹶﻔ ‪‬ﺮﻕ‪ ‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ِﻣ ‪‬ﻦ ﺭ‪‬ﺳ‪ِ‬ﻠ ِﻪ‬ ‫ﹸﻛ ﱞﻞ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻣ ﹶ‬
‫ﺼﲑ‪ { ‬ﺍﻟﺒﻘﺮﺓ )‪.(٢٨٥‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤ ِ‬ ‫ﻚ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺳ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻭﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﹸﻏ ﹾﻔﺮ‪‬ﺍ‪‬ﻧ ‪‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﻌﻘﻞ ﻭﺇﺩﺭﺍﻙ ﺍﳊﻜﻤﺔ‪ :‬ﺇﻥ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﺭﺿﻲ ﺑﺎﷲ ﺭﺑﹰﺎ‬
‫ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻭﲟﺤﻤﺪ ﺭﺳﻮ ﹰﻻ ﻭﺑﺎﻟﻘﺮﺁﻥ ﺇﻣﺎﻣﹰﺎ‪ :‬ﻳﺮﻯ ﻓﻴﻤﺎ ﻗﺮﺃﻩ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺍﻟﻜﺮﱘ ﻭﻣﺎ ﺻﺢ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻟﻪ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻷﻫﻠﻬﺎ ﺑﺸﺮﻃﻬﺎ‪ :‬ﻣﺎ ﳚﻌﻠﻪ ﻳﺄﺧﺬﻫﺎ ﺑﺎﻃﻤﺌﻨﺎﻥ‪ ،‬ﻭﻳﻮﻗﻦ ‪‬ﺎ ﺑﻼ ﺗﺮﺩﺩ‪ ،‬ﻭﻳﻌﻠﻢ‬
‫ﻼ ﻣﻦ ﻋﻨﺪﻩ ﻭﺭﲪﺔ‬ ‫ﺃﻥ ﳍﺎ ﺣﻜﻤﺔ ﺗﻠﻴﻖ ﺑﻜﻤﺎﻝ ﻣﻦ ﻣﻨﺤﻬﺎ ﳌﺴﺘﺤﻘﻴﻬﺎ‪ ،‬ﻓﻀ ﹰ‬
‫ﻭﻟﻄﻔﹰﺎ‪ .‬ﻭﺇﻥ ﱂ ﻳﺪﺭﻙ ﻫﺬﺍ ﺍﻟﻌﻘﻞ ﻛﻞ ﺳﺮﻫﺎ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﺇﺫﺍ ﻋﺠﺰ ﻋﻦ‬
‫‪٥٤‬‬
‫ﻚ ﹶﻻ ِﻋ ﹾﻠ ‪‬ﻢ ﹶﻟﻨ‪‬ﺎ ِﺇ ﱠﻻ‬
‫ﺇﺩﺭﺍﻙ ﺍﻟﺴﺮ‪ ،‬ﻣﺎ ﻗﺎﻟﺘﻪ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ‪ } :‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬
‫ﺤﻜِﻴ ‪‬ﻢ { ﺍﻟﺒﻘﺮﺓ )‪.(٣٢‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻣ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤ‪‬ﺘﻨ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬‬
‫‪@ @@ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻣﻦ ﺃﻳﻦ ﺟﺌﺘﻢ "ﺑﺎﳌﻮﺣﺪﻳﻦ" ﻭﺃﺧﺮﺟﺘﻢ ﻣﻦ ﺷﺌﺘﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻈﻨ‪‬ﻜﻢ‪ ،‬ﻓﻬﻞ‬
‫ﻳﺪﺧﻞ ﺍﳌﻮﺣﺪﻭﻥ ﺍﳉﻨﺔ ﺑﻼ ﻋﻤﻞ؟‪ .‬ﻫﻞ ﺗﻨﺎﻗﻀﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻫﻮ ﻛﻼﻡ ﺍﷲ‬
‫ﺠ‪‬ﻨ ﹶﺔ ِﺑﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ {)‪. (١‬‬
‫ﻭﻛﺎﻓﺔ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥ }‪..‬ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﻭﻟﻴﺲ ﺑﺎﻹﳝﺎﻥ ﻓﻘﻂ ﻳﺎ ﻣﻮﺣﺪﻳﻦ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﻳﻨﺘﺞ ﻋﻦ‬
‫ﺴﺮٍ‪ِ ،‬ﺇ ﱠﻻ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ‬
‫ﺼﺮِ‪ِ ،‬ﺇ ﱠﻥ ﺍﻹِﻧﺴ‪‬ﺎ ﹶﻥ ﹶﻟﻔِﻲ ‪‬ﺧ ‪‬‬
‫ﺍﻹﳝﺎﻥ } ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺕ‪.{..‬‬ ‫ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﻭﻫﺬﺍ ﻓﺮﻋﻮﻥ ﺁﻣﻦ ﻭﻟﻜﻦ ﻻ ﻋﻤﻞ ﻟﺪﻳﻪ ﻓﻬﻞ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻼ ﻋﻤﻞ؟!‪.‬‬
‫ﺤ ‪‬ﺮ ﹶﻓﹶﺄ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻬ‪ ‬ﻢ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ‪‬ﻭ ‪‬ﺟﻨ‪‬ﻮ ‪‬ﺩ ‪‬ﻩ ‪‬ﺑ ‪‬ﻐﻴﹰﺎ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﻭﹰﺍ‬
‫} ‪‬ﻭﺟ‪‬ﺎ ‪‬ﻭ ‪‬ﺯﻧ‪‬ﺎ ِﺑ‪‬ﺒﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺖ ِﺑ ِﻪ ‪‬ﺑﻨ‪‬ﻮﹾﺍ‬
‫‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ﹶﻛﻪ‪ ‬ﺍﹾﻟ ‪‬ﻐ ‪‬ﺮﻕ‪ ‬ﻗﹶﺎ ﹶﻝ ﺁ ‪‬ﻣ ‪‬ﻨﺖ‪ ‬ﹶﺃ‪‬ﻧﻪ‪ ‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﱠﻟﺬِﻱ ﺁ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ‬‫ﺖ ﹶﻗ ‪‬ﺒﻞﹸ ‪‬ﻭﻛﹸ ‪‬ﻨ ‪‬‬ ‫ﺼ ‪‬ﻴ ‪‬‬
‫ﺴ ِﻠ ِﻤﲔ‪ ،‬ﺀَﺍﻟﹶﺌ ‪‬ﻦ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻋ ‪‬‬ ‫ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﺪِﻳ ‪‬ﻦ {)‪" . (٢‬ﻭﺇﳝﺎﻥ ﺑﻼ ﻋﻤﻞ ﻛﺴﺤﺎﺏ ﺑﻼ ﻣﻄﺮ"‪ .‬ﻛﻄﺎﻟﺐ‬ ‫ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ِ‬
‫ﻛﺴﻮﻝ ﻗﺎﻝ ﻷﺳﺘﺎﺫﻩ‪" :‬ﻳﺎ ﺃﺳﺘﺎﺫ ﺃﻧﺎ ﱂ ﺃﺟﺘﻬﺪ ﻭﱂ ﺃﺩﺭﺱ ﳒﹼﺤﲏ"!‪.‬‬
‫ﰒ ﺣ‪‬ﺬﻑ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻌﻘﻞ ﺣﲔ ﻧﻮﻗﺶ ) ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ( ‪‬ﻤﺎ‪،‬‬
‫ﻼ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ {‪.‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻳﺪﻋﻮﻧﺎ ﻟﻠﻌﻘﻞ ﺑﺂﻳﺎﺕ ﺷﺘ‪‬ﻰ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﹶﺃﹶﻓ ﹶ‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ :‬ﺍﻵﻳﺔ )‪. (٩١-٩٠‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٢‬‬
‫‪٥٥‬‬
‫} ‪‬ﺑ ﹾﻞ ﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪ ‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ {!‪ .‬ﺍﻟﻌﻨﻜﺒﻮﺕ )‪.(٦٣‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺇﳕﺎ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﻌﻘﻞ ﻭﻣﻦ ﻻ ﻋﻘﻞ ﻟﻪ ﻻ ﺩﻳﻦ ﻟﻪ‪،‬‬
‫ﻭﻟﻴﺲ ﻟﻚ ﻣﻦ ﺻﻼﺗﻚ ﺇ ﱠﻻ ﻣﺎ ﻋﻘﻠﺖ‪.‬‬
‫ﻓﻤﻦ ﻳﺮﻳﺪ ﻣﻨﺎ ﺣﺬﻑ ﺍﻟﻌﻘﻞ ﻭﻳﻄﻠﺐ ﻣﻨﺎ ﺃﻥ ﻧﺴﲑ ﺑﺎﳌﻐﻴ‪‬ﺒﺎﺕ ﻭﺫﻛﺮﰎ‬
‫ﺑﺎﻟﺼﻔﺤﺔ )‪" (٣٧‬ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ"‪ ،‬ﻓﻤﺎ ﺩﺍﻣﺖ ﻏﺎﺋﺒﺔ ﻭﻏﲑ‬
‫ﻣﻌﻠﻮﻣﺔ ﻳﻨﺎﻗﺸﻮﻥ ‪‬ﺎ ﻭﻳﻜﺘﺒﻮﻥ ﻋﻨﻬﺎ!‪ .‬ﻓﻤﻦ ﻳﺘﻜﻠﱠﻢ ﻋﻤ‪‬ﺎ ﻻ ﻳﻌﻠﻢ ﻭﻻ ﻳﺮﻯ‬
‫ﻓﻬﻮ ﺷﺎﻫﺪ ﺯﻭﺭ ﻭﺗﺼﺪﻳﻘﻪ ﺗﺼﺪﻳﻖ ﺃﻋﻤﻰ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﲑ ٍﺓ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨِﻲ‪.(١){..‬‬
‫ﺼ‪‬‬
‫} ﹸﻗ ﹾﻞ ‪‬ﻫ ِﺬ ِﻩ ﺳ‪‬ﺒﻴﻠِﻲ ﹶﺃ ‪‬ﺩﻋ‪‬ﻮﹾﺍ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ِ‬
‫ﻫﻜﺬﺍ ﻳﺄﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻬﻞ ﻳﺮﻳﺪﻭﻧﻨﺎ ﺃﻥ ‪‬ﻤﻞ ﻣﻠﻜﺎﺗﻨﺎ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻣﺎ‬
‫ﻭﻫﺒﻨﺎ ﺗﻌﺎﱃ ﺇﻳﺎﻩ ﻭﻧﺴﲑ ﺑﺪﻭﻥ ﻋﻠﻢ ﻭﻻ ﻫﺪﻯ ﻭﻻ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﲑ؟‪.‬‬
‫ﲑ {)‪. (٢‬‬ ‫ﺴ ِﻌ ِ‬
‫ﺏ ﺍﻟ ‪‬‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﺴ ‪‬ﻤﻊ‪ ‬ﹶﺃ ‪‬ﻭ ‪‬ﻧ ‪‬ﻌ ِﻘﻞﹸ ﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﻓِﻲ ﹶﺃ ‪‬‬
‫} ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻮ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﻭﺍﻟﺴﻤﺎﻉ ﻫﻨﺎ ﻟﻴﺲ ﺑﺎﻷﺫﻥ ﻓﻘﻂ ﻟﻮﺣﺪﻫﺎ‪ ،‬ﺑﻞ ﺑﺎﻟﻘﻠﺐ } ِﺇ ﹾﻥ ‪‬ﺗﺘ‪‬ﻮﺑ‪‬ﺎ ِﺇﻟﹶﻰ‬
‫ﺖ ﹸﻗﻠﹸﻮ‪‬ﺑ ﹸﻜﻤ‪‬ﺎ‪ ، (٣){..‬ﻭﺍﻟﻌﻘﻞ ﻫﻮ ﺍﳌﻴﺰﺍﻥ ﻭﺑﻪ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﺻ ‪‬ﻐ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HSXMSWI@òzЗÛa‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ ‪ :‬ﺍﻵﻳﺔ )‪. (١٠‬‬ ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪ :‬ﺍﻵﻳﺔ )‪. (١٠٨‬‬ ‫)‪(١‬‬

‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ ‪ :‬ﺍﻵﻳﺔ )‪. (٤‬‬


‫‪٥٦‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﳊﻜﻤﺔ ﻭﺍﺿﺤﺔ‪ :‬ﺍﻟﺮﲪﺔ ﻭﺍﻟﻔﻀﻞ ﻣﻊ ﺍﻟﻌﺪﻝ‪ :‬ﺇﻥ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ‬
‫ﺍﻟﺒﺼﲑ ﺇﺫﺍ ﺗﺄﻣﻞ ﰲ ﻗﻀﻴﺔ ﺍﻟﺸﻔﺎﻋﺔ ﳚﺪ ﺍﳊﻜﻤﺔ ﻓﻴﻬﺎ ﻭﺍﺿﺤﺔ ﻛﻞ ﺍﻟﻮﺿﻮﺡ‪،‬‬
‫ﻛﺎﻟﺸﻤﺲ ﻻ ﻳﻐﺸﺎﻫﺎ ﺳﺤﺎﺏ ﻭﻻ ﺿﺒﺎﺏ‪ .‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻋﺒﺎﺩﻩ‬
‫ﺑﺎﻟﻌﺪﻝ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﺮﲪﺔ ﻣﻌﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﺐ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺷ‪‬ﺎ ُﺀ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺧﻄﺎﺏ ﻣﻮﺳﻰ‪ } :‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋﺬﹶﺍﺑِﻲ ﹸﺃﺻِﻴ ‪‬‬
‫ﺖ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ { ﺍﻷﻋﺮﺍﻑ )‪.(١٥٦‬‬
‫‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘِﻲ ‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬
‫ﻓﻘﻴﺪ ﺍﻟﻌﺬﺍﺏ ﺑﺎﳌﺸﻴﺌﺔ ﻭﺃﻃﻠﻖ ﺍﻟﺮﲪﺔ ﻭﺟﻌﻠﻬﺎ ﺗﺴﻊ ﻛﻞ ﺷﻲﺀ‪ .‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺖ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ِﻋﻠﹾﻤﹰﺎ‬‫ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﻼﺋﻜﺔ‪ } :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬
‫ﻚ { ﻏﺎﻓﺮ )‪.(٧‬‬ ‫ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ‪‬ﺳﺒِﻴ ﹶﻠ ‪‬‬
‫ﻓﻜﻤﺎ ﺃﻥ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﻳﺴﻊ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺈﻥ ﺭﲪﺘﻪ ﺗﺴﻊ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻭﻟﻮ ﻋﺎﻣﻠﻨﺎ ﺍﷲ ﺑﻌﺪﻟﻪ ﻭﺣﺪﻩ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻷﻫﻠﻚ ﻣﻦ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎﹰ‪،‬‬
‫ﺴﺒ‪‬ﻮﺍ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ‬
‫ﺱ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻳﺆ‪‬ﺍ ِﺧﺬﹸ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﹶﻇ ‪‬ﻬ ِﺮﻫ‪‬ﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﺍ‪‬ﺑ ٍﺔ { ﻓﺎﻃﺮ )‪.(٤٥‬‬
‫ﺱ‬
‫ﺖ ﹶﺃ‪‬ﻳﺪِﻱ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤ ِﺮ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬ ‫ﻭﻗﺎﻝ‪ } :‬ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺾ ﺍﱠﻟﺬِﻱ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﹶﻟ ‪‬ﻌﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ { ﺍﻟﺮﻭﻡ )‪ .(٤١‬ﻓﻬﻮ‬ ‫ِﻟ‪‬ﻴﺬِﻳ ﹶﻘ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻳﺬﻳﻘﻬﻢ ﺑﻌﺾ ﺍﻟﺬﻱ ﻋﻤﻠﻮﺍ‪ ،‬ﻻ ﻛﻞ ﺍﻟﺬﻱ ﻋﻤﻠﻮﺍ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ‬
‫ﺍﻧﺘﻘﺎﻣﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻟﻌﻠﻬﻢ ﻳﺮﺟﻌﻮﻥ‪.‬‬

‫‪٥٧‬‬
‫ﺖ ﹶﺃ‪‬ﻳﺪِﻳ ﹸﻜ ‪‬ﻢ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻣﺼِﻴ‪‬ﺒ ٍﺔ ﹶﻓِﺒﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﲑ { ﺍﻟﺸﻮﺭﻯ )‪ .(٣٠‬ﻓﻠﻮﻻ ﻋﻔﻮﻩ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﻇﻠﻤﻨﺎ‬ ‫‪‬ﻭ‪‬ﻳ ‪‬ﻌﻔﹸﻮﺍ ‪‬ﻋ ‪‬ﻦ ﹶﻛِﺜ ٍ‬
‫ﻷﻧﻔﺴﻨﺎ ﻷﻫﻠﻜﻨﺎ ﺑﻌﺪﻟﻪ‪ .‬ﻭﻣﺜﻞ ﺫﻟﻚ ﰲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻭﺿﺢ‬
‫ﻭﺃﺟﻠﻰ‪.‬‬
‫‪@ @@ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺃﻭﺭﺩ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ (‪" :‬ﺇﻥ ﺍﷲ ﻻ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻋﺒﺎﺩﻩ ﺑﺎﻟﻌﺪﻝ ﻭﺣﺪﻩ‬
‫ﺐ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺷ‪‬ﺎ ُﺀ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘِﻲ‬
‫ﺑﻞ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﺮﲪﺔ } ﻗﹶﺎ ﹶﻝ ‪‬ﻋﺬﹶﺍﺑِﻲ ﹸﺃﺻِﻴ ‪‬‬
‫ﺖ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ { ﰲ ﺧﻄﺎﺑﻪ ﳌﻮﺳﻰ ﺑﺴﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ )‪ ..(١٥٦‬ﻓﺄﻳﻦ‬ ‫‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬
‫ﺑﻘﻴﺔ ﺍﻵﻳﺔ‪ ،‬ﻭﱂ ﺗ‪‬ﺬﻛﺮ ‪‬ﺎﻳﺘﻬﺎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺴﹶﺄ ﹾﻛ‪‬ﺘ‪‬ﺒﻬ‪‬ﺎ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘﻘﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ﺑِﺂﻳ‪‬ﺎِﺗﻨ‪‬ﺎ‬
‫}‪ ..‬ﹶﻓ ‪‬‬
‫‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ{‪ :‬ﻭﻫﺬﺍ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﻳﺘﻘﻮﻥ ﻭﻳﺆﺗﻮﻥ ﺍﻟﺰﻛﺎﺓ ﻭﻳﺆﻣﻨﻮﻥ‬
‫ﺑﺎﻵﻳﺎﺕ ﺣﺎﺻﻞ ﺑﺎﻟﺪﻧﻴﺎ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ‪ :‬ﺑﺎﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﺇﺫﻥ ﺍﻟﺮﲪﺔ ﻟﻠﺮﲪﺎﺀ ﻟﻠﻤﺘﻘﲔ ﻳﻜﺘﺒﻬﺎ ﺗﻌﺎﱃ ﳍﻢ‪ ،‬ﻻ ﻟﻠﻌﺼﺎﺓ ﻭﻟﻜﺒﺎﺭ‬
‫ﺍ‪‬ﺮﻣﲔ‪ .‬ﺍ‪‬ﺮﻡ ﻟﻪ ﺍﻟﺘﺄﺩﻳﺐ ﻓﻬﻮ ﻣﺮﻳﺾ ﻧﻔﺴﻴﹰﺎ ﻭﻋﻼﺟﻪ ﺍﳌﻨﺎﺳﺐ ﻟﻪ ﻳﻌﻄﻴﻪ‬
‫ﺕ ‪‬ﻭ‪‬ﺗﻘﹸﻮ ﹸﻝ ‪‬ﻫ ﹾﻞ ِﻣ ‪‬ﻦ ‪‬ﻣﺰِﻳ ٍﺪ {)‪.(١‬‬
‫ﻸ ِ‬
‫ﺠ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻫ ِﻞ ﺍ ‪‬ﻣ‪‬ﺘ ْ‬
‫ﺇﻳ‪‬ﺎﻩ‪ } .‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧﻘﹸﻮ ﹸﻝ ِﻟ ‪‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (١٨‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﻕ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٠‬‬
‫‪٥٨‬‬
‫ﺖ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ِﻋﻠﹾﻤﹰﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ‬ ‫ﻭﺑﺎﻵﻳﺔ ﺑﻌﺪﻫﺎ } ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬
‫ﺗ‪‬ﺎﺑ‪‬ﻮﺍ { ﻭﻟﻴﺲ ﻟﻠﻌﺎﺻﲔ ﻭﻣﺎﺗﻮﺍ ﻣﺘﻠﺒ‪‬ﺴﲔ ﺑﺜﻴﺎﺏ ﺍﳌﻌﺼﻴﺔ‪ .‬ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﲤﺤﻮ ﺍﳋﻄﺎﻳﺎ ﻭﻟﻴﺲ ﻋﻨﺪ ﺍﳌﻮﺕ ﻛﻔﺮﻋﻮﻥ‪ ،‬ﺇﺫ ﻻ ﻋﻤﻞ ﺻﺎﱀ ﻟﻪ‬
‫ﺖ ﺍﻟ‪‬ﺘ ‪‬ﻮ‪‬ﺑﺔﹸ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ‬ ‫ﺴ ِ‬ ‫ﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ‪ ،‬ﻛﻤﺎ ﻻ ﺗ‪‬ﻘﺒ‪‬ﻞ ﺍﻟﺘﻮﺑﺔ ﺑﻌﺪ ﺍﳌﻮﺕ‪ } .‬ﻭﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺖ ﺍﻵ ﹶﻥ‬ ‫ﺕ ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﺒ ‪‬‬ ‫ﻀ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻫ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬‫ﺕ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺣ ‪‬‬ ‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬ ‫‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﺍﻟ ‪‬‬
‫‪‬ﻭ ﹶﻻ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻤ‪‬ﻮﺗ‪‬ﻮ ﹶﻥ ‪ . (٢){..‬ﻭﻗﻮﻟﻚ ﺑﻌﺪﻫﺎ‪" :‬ﻓﻜﻤﺎ ﺃﻥ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﻳﺴﻊ‬
‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺈﻥ ﺭﲪﺘﻪ ﺗﺴﻊ ﻛﻞ ﺷﻲﺀ"‪ ..‬ﻭﻟﻜﻦ ﺃﻳﻀﹰﺎ ﻋﺪﻟﻪ ﻳﺴﻊ ﻛﻞ‬
‫ﺷﻲﺀ‪ ،‬ﻭﻛﺎﻓﺔ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ﻣﻦ ﺣﻨﺎﻥ ﻭﺟﻼﻝ ﻭﻋﻄﻒ ﻭﺇﺣﺴﺎﻥ ﻭ‪ ..‬ﻻ‬
‫‪‬ﺎﻳﺔ ﳍﺎ‪ ،‬ﻓﻼ ﻧﻔﺮ‪‬ﻕ ﺑﲔ ﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ ﺍﳊﺴﲎ‪ ..‬ﻓﻜﻞ ﺍﺳﻢ ﻳﻔﻴﺾ ﻛﻤﺎ ﹰﻻ‬
‫ﻋﻠﻰ ﺍﳋﻠﹾﻖ ﻭﻫﻮ ﻛﻤﺎﻝ ﺑﻜﻤﺎﻝ‪.‬‬
‫ﺴﺒ‪‬ﻮﺍ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ‬ ‫ﺱ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬ ‫ﻭﺑﺎﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺑﻌﺪﻫﺎ‪ } :‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻳﺆ‪‬ﺍ ِﺧﺬﹸ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺖ‬
‫ﺴ‪‬ﺒ ‪‬‬ ‫ﺤ ِﺮ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﻇ ‪‬ﻬ ِﺮﻫ‪‬ﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﺍ‪‬ﺑ ٍﺔ ‪ } ،{..‬ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺾ ﺍﱠﻟﺬِﻱ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﹶﻟ ‪‬ﻌﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ {‪ } ،‬ﻭﻣ‪‬ﺎ‬ ‫ﺱ ِﻟ‪‬ﻴﺬِﻳ ﹶﻘ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﹶﺃ‪‬ﻳﺪِﻱ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﲑ {‪.‬‬ ‫ﺖ ﹶﺃ‪‬ﻳﺪِﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﻔﹸﻮﺍ ‪‬ﻋ ‪‬ﻦ ﹶﻛِﺜ ٍ‬ ‫ﺴ‪‬ﺒ ‪‬‬ ‫ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻣﺼِﻴ‪‬ﺒ ٍﺔ ﹶﻓِﺒﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﻫﺬﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﻻﻣﺘﺤﺎﻥ ﻟﻌﻠﻬﻢ ﻳﺮﺟﻌﻮﻥ‪ ،‬ﻭﻟﻜﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺈﻥ‬
‫ﺍﳊﺴﺎﺏ ﺑﺎﳌﺜﺎﻗﻴﻞ ﻭﺇﻥ ﺍﷲ ﺻﺎﺩﻕ ﺑﻘﻮﻟﻪ‪ } :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ‪‬ﺧﻴ‪‬ﺮﹰﺍ‬
‫‪‬ﻳ ‪‬ﺮﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ‪‬ﺷ ‪‬ﺮﹰﺍ ‪‬ﻳ ‪‬ﺮﻩ‪.{ ‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HSYI@òzЗÛa‬‬

‫‪٥٩‬‬
‫ﺸﺮ‪ ‬ﹶﺃ ‪‬ﻣﺜﹶﺎِﻟﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ‬
‫ﺴ‪‬ﻨ ِﺔ ﹶﻓ ﹶﻠﻪ‪ ‬ﻋ ‪‬‬
‫ﺤ‪‬‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ } :‬ﻣ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ ﺑِﺎﹾﻟ ‪‬‬
‫ﺠﺰ‪‬ﻯ ِﺇ ﱠﻻ ِﻣ ﹾﺜ ﹶﻠﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ﹾﻈ ﹶﻠﻤ‪‬ﻮ ﹶﻥ { ﺍﻷﻧﻌﺎﻡ )‪.(١٦٠‬‬ ‫ﻼ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﻴﹶﺌ ِﺔ ﹶﻓ ﹶ‬
‫ﺑِﺎﻟ ‪‬‬
‫ﻓﻨﺠﺪ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺴﻴﺌﺔ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻭﻣﻊ ﺍﳊﺴﻨﺔ ﺑﺎﻟﻔﻀﻞ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺸﺮ‪ ‬ﹶﺃ ‪‬ﻣﺜﹶﺎِﻟﻬ‪‬ﺎ ‪ {..‬ﻭﺫﻟﻚ ‪‬ﺗﺒ‪‬ﻌﹰﺎ ﻟﻠﻨﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ‪،‬‬
‫ﺴ‪‬ﻨ ِﺔ ﹶﻓ ﹶﻠﻪ‪ ‬ﻋ ‪‬‬
‫ﺤ‪‬‬
‫} ‪‬ﻣ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ ﺑِﺎﹾﻟ ‪‬‬
‫ﻭﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴ‪‬ﺎﺕ ﻭﺫﺭﺓ ﻣﻦ ﺃﻋﻤﺎﻝ ﺃﻫﻞ ﺍﻟﻘﻠﻮﺏ ﻛﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‬
‫ﺍﻟﻜﺮﺍﻡ ﺗﻌﺎﺩﻝ ﻋﻤﻞ ﺍﻟﺜﻘﻠﲔ ﻟﻠﻨﻮﺍﻳﺎ ﺍﻟﺜﻘﻴﻠﺔ ﺑﺎﻟﻨﻔﻮﺱ ﺍﻟﱪﺭﺓ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﺍﻟﻌﺪﻝ ﺟﺎﺭﻱ ﻭﺍﻟﻜﺮ‪‬ﻡ ﺟﺎﺭﻱ ﻭﻟﻜﻦ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﻋﻠﻰ ﻃﺎﻋﺔ ﻭﻟﻴﺲ‬
‫ﻋﻠﻰ ﻣﻌﺼﻴﺔ‪.‬‬
‫ﻭﻋﻠﻰ ﻛ ﱟﻞ ﻓﻤﻦ ﺁﻣﻦ ﺑﻜﺮ‪‬ﻡ ﺍﷲ ﻭﻓﻀﻠﻪ ﻭﺭﲪﺘﻪ ﻭﻳﻠ ‪‬ﺢ ﺑﻄﻠﺐ ﺍﻟﻔﻀﻞ‬
‫ﻭﺍﻟﺮﲪﺔ‪ ،‬ﺇﻥ ﺁﻣﻦ ‪‬ﺬﺍ ﻓِﻠ ‪‬ﻢ ﺍﻟﻌﺼﻴﺎﻥ ﻭﻃﻠﺐ ﺍﻟﺸﻔﺎﻋﺔ "ﺍﻟﻮﺳﺎﻃﺔ ﺍﻟﻈﺎﳌﺔ"‬
‫ﺩﻭﻥ ﲤﻴﻴﺰ ﺑﲔ ﺻﺎﱀ ﻭﻃﺎﱀ ﻛﻤﺎ ﺫﻛﺮﻭﺍ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﺧﺮﻗﻮﻫﺎ‬
‫ﻭﻻ ﺃﺻﻞ ﳍﺎ!‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTPMSYI@òzЗÛa‬‬
‫ﻭﳒﺪ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﺩﻋﺎﺀ ﺍﻟﺼﺎﳊﲔ ﻳﻨﻔﻊ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﻮ ﺑﻌﺪ ﻣﻮﺗﻪ‪:‬‬
‫} ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎﺀُﻭ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ‪‬ﻭ ِﻹ ‪‬ﺧﻮ‪‬ﺍِﻧﻨ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫‪‬ﺳ‪‬ﺒﻘﹸﻮﻧ‪‬ﺎ ﺑِﺎ ِﻹﳝ‪‬ﺎ ِﻥ ‪ {..‬ﺍﳊﺸﺮ )‪ .(١٠‬ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻫﻞ‬
‫ﺍﻹﳝﺎﻥ‪ .‬ﻭﻛﺄﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻟﻮﻥ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‬
‫‪٦٠‬‬
‫ﻹﺧﻮﺍ‪‬ﻢ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻫﻢ‪ ،‬ﻳﺪﻋﻮﻥ ﳍﻢ ﺑﺎﳌﻐﻔﺮﺓ‪ .‬ﻭﳍﺬﺍ ﳒﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻳﺪﻋﻮﻥ‬
‫ﻱ‬
‫ﺍﷲ ﺑﺎﳌﻐﻔﺮﺓ ﳍﻢ ﻭﻵﺑﺎﺋﻬﻢ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻋﺎﻣﺔ‪ } :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﻭِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ ‪‬‬
‫ﺏ { ﺇﺑﺮﺍﻫﻴﻢ )‪.(٤١‬‬
‫ﺤﺴ‪‬ﺎ ‪‬‬
‫ﲔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﺍﹾﻟ ِ‬
‫‪‬ﻭِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻣﺎ ﻋﻼﻗﺔ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﺸﻔﺎﻋﺔ‪ ،‬ﻓﻬﻞ ﺍﻟﺪﻋﺎﺀ ﻟﻮﻥ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ﺣ ﹼﻘﹰﺎ‬
‫ﻭﺍﻟﺸﻔﺎﻋﺔ ﺻﺤﺒﺔ ﻧﻔﺴﻴﺔ ﺗﺮﻗﻰ ﺑﺎﳌﺴﺘﺸﻔﻊ ﲰ ‪‬ﻮﹰﺍ ﻭﻋﻠﻮﹰﺍ ﺣﻴﻨﻤﺎ ﺗﻘﺎﺭﻥ ﻧﻔﺴﻪ‬
‫ﻧﻔﺲ ﺍﻟﺸﻔﻴﻊ ﺍﻟﻌﺎﱄ ‪‬؟‪.‬‬
‫ﻱ {‪ :‬ﻧﻮﺡ‬ ‫ﺩﻋﺎﺀ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‬ﻟﻨﻔﺴﻪ ﻭﻟﻮﺍﻟﺪﻳﻪ } ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﻭِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ ‪‬‬
‫ﻭﺁﺩﻡ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﳘﺎ ﻭﺍﻟﺪﺍﻩ ﺍﻟﺮﻭﺣﻴﺎﻥ ﻭﻳﺪﻝ ﺫﻟﻚ ﺃﻧﻪ ﻣﻦ ﻧﺴﻠﻬﻤﺎ‪ ،‬ﻭﻻ‬
‫ﳚﻮﺯ ﺍﻻﺳﺘﻐﻔﺎﺭ ﳌﻦ ﻣﺎﺕ ﻛﺎﻓﺮﹰﺍ‪.‬‬
‫ﲔ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹸﺃ ‪‬ﻭﻟِﻲ‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭﺍ ِﻟ ﹾﻠﻤ‪ ‬‬‫} ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺠﺤِﻴ ِﻢ ‪ ،‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍ ‪‬ﺳِﺘ ‪‬ﻐﻔﹶﺎ ‪‬ﺭ‬ ‫ﺏ ﺍﹾﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﹸﻗ ‪‬ﺮﺑ‪‬ﻰ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ َﻷﺑِﻴ ِﻪ ِﺇ ﱠﻻ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻮ ِﻋ ‪‬ﺪ ٍﺓ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻫ‪‬ﺎ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟﻪ‪ ‬ﹶﺃ‪‬ﻧﻪ‪ ‬ﻋ ‪‬ﺪ ‪‬ﻭ ِﻟﱠﻠ ِﻪ ‪‬ﺗ‪‬ﺒ ‪‬ﺮﹶﺃ ِﻣ‪‬ﻨﻪ‪‬‬
‫ِﺇ ﱠﻥ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ َﻷﻭ‪‬ﺍﻩ‪ ‬ﺣﻠِﻴﻢ‪.(١){ ‬‬
‫ﺏ {‪ :‬ﻭﱂ ﻳﻘﻞ ﻟﻠﻌﺎﺻﲔ ﺃﻭ ﻟﻠﻤﺆﻣﻨﲔ‬ ‫ﺤﺴ‪‬ﺎ ‪‬‬
‫ﲔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﺍﹾﻟ ِ‬
‫} ‪‬ﻭِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻱ ‪‬ﻭِﻟ ‪‬ﻤ ‪‬ﻦ‬
‫ﺏ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﻭِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ ‪‬‬
‫ﺍﻟﻌﺎﺻﲔ‪ .‬ﻭﻛﻤﺎ ﺩﻋﺎ ﺳﻴﺪﻧﺎ ﻧﻮﺡ ‪ } :‬ﺭ ‪‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﻧﻮﺡ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٨‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ )‪. (١١٤-١١٣‬‬
‫‪٦١‬‬
‫)‪(٢‬‬
‫ﲔ ِﺇ ﱠﻻ ‪‬ﺗﺒ‪‬ﺎﺭﹰﺍ {‬
‫ﺕ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ِﺰ ِﺩ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﺑ‪‬ﻴﺘِﻲ ‪‬ﻣ ‪‬ﺆﻣِﻨﹰﺎ ‪‬ﻭِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻓﻜﺎﻥ ﺩﻋﺎﺅﻩ ﺣﺼﺮﹰﺍ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻟﻴﺲ ﻟﻠﻌﺼﺎﺓ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻻ ﻟﻠﻈﺎﳌﲔ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTPI@òzЗÛa‬‬
‫ﺃﻣﺎ ﺍﻟﺴﻴﺌﺎﺕ ﻓﻘﺪ ﻓﺘﺢ ﺍﷲ ﻹﺯﺍﻟﺘﻬﺎ ﻭﺍﻟﺘﻄﻬﺮ ﻣﻦ ﺁﺛﺎﺭﻫﺎ ﺃﺑﻮﺍﺑﹰﺎ ﻛﺜﲑﺓ‪،‬‬
‫ﺃﺣﺼﺎﻫﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﻜﺎﻧﺖ ﻋﺸﺮﺓ ﻭﲰﺎﻫﺎ ﺍﺑﻦ ﺍﻟﻘﻴﻢ )ﺃ‪‬ﺎﺭﹰﺍ(‬
‫ﻟﻼﻏﺘﺴﺎﻝ ﻣﻨﻬﺎ‪ :‬ﻣﻦ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﻋﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ‪ :‬ﻣﻦ ﺍﻟﻮﺿﻮﺀ‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﺍﳉﻬﺎﺩ‪ .‬ﻭﻣﻦ ﺑﻼﻳﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺼﺎﺋﺒﻬﺎ ﺇﱃ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﱃ ﺳﻜﺮﺍﺕ‬
‫ﺍﳌﻮﺕ‪ ،‬ﺇﱃ ﻓﺘﻨﺔ ﺍﻟﻘﱪ‪ .‬ﻭﻣﻨﻬﺎ‪ :‬ﺩﻋﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻭﺍﺳﺘﻐﻔﺎﺭﻫﻢ ﻟﻪ‪ ،‬ﻭﺻﺪﻗﺘﻬﻢ‬
‫ﻋﻨﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﺻﻼ‪‬ﻢ ﺍﳉﻨﺎﺯﺓ ﻋﻠﻴﻪ‪ .‬ﻭﻛﻠﻬﺎ ﻣﻜﻔﺮﺍﺕ ﻭﻣﻄﻬﺮﺍﺕ‪ ،‬ﻓﻤﻦ‬
‫ﱂ ﻳﻄﻬ‪‬ﺮﻩ ‪‬ﺮ‪ ،‬ﻃﻬ‪‬ﺮﻩ ﺁﺧﺮ‪ ،‬ﻣﻐﺴﻠﺔ ﺑﻌﺪ ﻣﻐﺴﻠﺔ‪ ،‬ﻭﻓﺮﺻﺔ ﺑﻌﺪ ﺃﺧﺮﻯ‪ ،‬ﺣﱴ‬
‫ﻳﻠﻘﻰ ﺍﷲ ﻃﺎﻫﺮﺍﹰ‪ ،‬ﺇﺫﺍ ﺣﺎﻟﻔﻪ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻭﻗﻮﻝ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ (‪" :‬ﺃﻣﺎ ﺍﻟﺴﻴﺌﺎﺕ ﻓﻘﺪ ﻓﺘﺢ ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﻹﺯﺍﻟﺘﻬﺎ‬
‫ﻭﺍﻟﺘﻄﻬﺮ ﻣﻦ ﺁﺛﺎﺭﻫﺎ ﺃﺑﻮﺍﺑﹰﺎ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﻋﻤﻞ‪."..‬‬

‫‪٦٢‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺴﺖ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﺳﻠﻚ ﻫﺬﻩ‬
‫ﺍﻷﺑﻮﺍﺏ ﻓﻬﺆﻻﺀ ﻫﻢ ﻣﻦ ﺩﻧﻴﺎﻫﻢ ﻣﺴﺘﺸﻔﻌﻮﻥ ﻭﻛﺬﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻫﺬﺍ‬
‫ﺧﺮﻭﺝ ﻋﻦ ﲝﺚ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﺍﳌﻮﻫﻮﻣﺔ‪.‬‬
‫ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﲝﺚ ﺍﻟﺸﻔﺎﻋﺔ ﻓﺎﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻨﺎﺟﲔ ﺍﻟﻨﺎﺟﺤﲔ ﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﺗﻄﻬﺮﻭﺍ ﰲ ﺩﻧﻴﺎﻫﻢ ﻓﻤﻘﺮﻫﻢ ﺇﱃ ﺍﳉﻨﺎﺕ ﻭﻣﻦ ﱂ ﻳﺘﻄﻬﺮ ﰲ ﺩﻧﻴﺎﻩ ﻓﺈﻧﻪ‬
‫ﻳﺘﻄﻬ‪‬ﺮ ﺑﺎﻟﻨﺎﺭ‪ .‬ﻗﺎﻝ ‪ » :‬ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ‬
‫ﻣﻦ ﺇﳝﺎﻥ «‪ ..‬ﻭﺳﻨﺪﻩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ } :‬ﹸﺛ ‪‬ﻢ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗﻘﹶﻮﺍ‬
‫‪.(١){..‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺘﻄﻬ‪‬ﺮ ﺑﺎﻟﱪﺯﺥ ﺑﻌﺪ ﺃﻫﻮﺍﻝ ﻭﺃﻫﻮﺍﻝ ﺑﻌﺬﺍﺏ ﺍﻟﻘﱪ ﻭﺍﻟﻌﺎﻗﻞ ﻣﻦ‬
‫ﻳﺘﻄﻬ‪‬ﺮ ﰲ ﺩﻧﻴﺎﻩ ﻓﻼ ﳛﺘﺎﺝ ﻟﻌﻼﺝ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTQI@òzЗÛa‬‬
‫ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺩﻋﺎ ﻋﺒﺎﺩﻩ ﺃﻻ ﻳﻜﺘﻔﻮﺍ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﺑﻴﻨﻬﻢ ﺑﻘﺎﻧﻮﻥ ﺍﻟﻌﺪﻝ‬
‫ﻭﺣﺪﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺣﻘﻬﻢ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺗﻘﻮﺍ ﺇﱃ ﻗﺎﻧﻮﻥ ﺍﻟﻔﻀﻞ‬
‫ﻭﻫﻮ ﺃﻓﻀﻞ ﻭﺃﻣﺜﻞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ‪‬ﺟﺰ‪‬ﺍ ُﺀ ‪‬ﺳ‪‬ﻴﹶﺌ ٍﺔ ‪‬ﺳ‪‬ﻴﹶﺌﺔﹲ ِﻣ ﹾﺜﹸﻠﻬ‪‬ﺎ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﻔﹶﺎ‬
‫ﲔ { ﺍﻟﺸﻮﺭﻯ )‪.(٤٠‬‬ ‫ﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﺢ ﹶﻓﹶﺄ ‪‬ﺟﺮ‪‬ﻩ‪ ‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇ‪‬ﻧﻪ‪ ‬ﹶﻻ ‪‬ﻳ ِ‬
‫ﺻ ﹶﻠ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﹶﻟﻬ‪ ‬ﻮ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ‬
‫} ‪‬ﻭِﺇ ﹾﻥ ﻋ‪‬ﺎﹶﻗ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﻓﻌ‪‬ﺎِﻗﺒ‪‬ﻮﺍ ِﺑ ِﻤ ﹾﺜ ِﻞ ﻣ‪‬ﺎ ﻋ‪‬ﻮِﻗ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭﹶﻟِﺌ ‪‬ﻦ ‪‬‬
‫ﻟِﻠﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ { ﺍﻟﻨﺤﻞ )‪ .(١٢٦‬ﻓﻤﻌﺎﻗﺒﺔ ﺍﻟﺴﻴﺌﺔ ﲟﺜﻠﻬﺎ ﻫﻮ ﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻗﺎﻧﻮﻥ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻣﺮﱘ ‪ :‬ﺍﻵﻳﺔ )‪. (٧٢‬‬


‫‪٦٣‬‬
‫ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﺴﻴﺌﺔ ﻫﻮ ﻣﺎ ﳛﺚ ﻋﻠﻴﻪ ﻗﺎﻧﻮﻥ ﺍﻟﻔﻀﻞ‪ ،‬ﻭﺍﳌﺆﻣﻨﻮﻥ‬
‫ﺴ‪‬ﻴﹶﺌ ﹸﺔ ﺍ ‪‬ﺩﹶﻓ ‪‬ﻊ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ‪‬ﻲ‬
‫ﺴ‪‬ﻨﺔﹸ ‪‬ﻭ ﹶﻻ ﺍﻟ ‪‬‬
‫ﺤ‪‬‬
‫ﺴ‪‬ﺘﻮِﻱ ﺍﹾﻟ ‪‬‬
‫ﻣﻨﺪﻭﺑﻮﻥ ﺇﻟﻴﻪ } ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﻋﺪ‪‬ﺍ ‪‬ﻭﺓﹲ ﹶﻛﹶﺄ‪‬ﻧﻪ‪ ‬ﻭِﻟ ‪‬ﻲ ‪‬ﺣﻤِﻴﻢ‪ { ‬ﻓﺼﻠﺖ )‪.(٣٤‬‬ ‫ﺴﻦ‪ ‬ﹶﻓِﺈﺫﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺭﺑﻨﺎ ﻋﺰ ﻭﺟﻞ ﻗﺪ ﻧﺪﺑﻨﺎ ﺇﱃ ﺃﻥ ﻧﺮﺗﻘﻲ ﻓﻨﺘﻌﺎﻣﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ‬
‫ﺑﺎﻟﻔﻀﻞ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﻔﻌﻞ ﻫﻮ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺃﻫﻞ ﻟﻜﻞ‬
‫ﻓﻀﻞ ﻭﻛﻤﺎﻝ؟!‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺇﻥ ﻣﺎ ﺫﹸﻛﺮ ﺃﻋﻼﻩ ﺗﻔﺮﻳ ‪‬ﻖ ﺑﲔ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﺍﻟﱵ ﻻ ‪‬ﺎﻳﺔ ﻭﻻ ﺣ ‪‬ﺪ‬
‫ﻹﺣﺴﺎ‪‬ﺎ‪ ،‬ﻓﺎﻟﺮﲪﺔ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﺪﻝ ﻛﻠﻬﺎ ﻻ ﺣ ‪‬ﺪ ﻭﻻ ﺍﻧﺘﻬﺎﺀ ﳍﺎ ﻭﻟﻜﻨﻬﺎ‬
‫ﺻﺪ‪‬ﻗﹰﺎ‬
‫ﻚ ِ‬‫ﺖ ﹶﻛ ِﻠ ‪‬ﻤﺖ‪ ‬ﺭ‪‬ﺑ ‪‬‬
‫ﻛﻠﻬﺎ ﻛﻤﺎﻝ ﺑﻜﻤﺎﻝ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﹰﻻ‪ .(١){..‬ﻓﻜﻠﻤﺎ ﺻﺪﻗﺖ ﻛﻠﻤﺎ ﻋﺪ‪‬ﻝ ﺗﻌﺎﱃ ﻭﺿﻌﻚ ﻟﻸﲰﻰ‬
‫ﻭﺍﻷﻓﻀﻞ ﻭﺑﻴﺪﻩ ﺗﻌﺎﱃ ﺍﳋﲑ ﻓﻼ ﺗﻔﻀﻴﻞ ﻻﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺴﲎ‬
‫ﻋﻠﻰ ﺍﺳﻢ ﻓﻜﻠﱡﻬﺎ ﺧﲑ ﲞﲑ ﻋﻠﻴﻚ ﻳﺎ ﺇﻧﺴﺎﻥ‪ ..‬ﻓﺎﳋﲑ ﻳﺰﻳﺪﻩ ﻋﻠﻴﻚ ﻭﺍﻟﺴﻴﺌﺔ‬
‫ﻗﻤﻌﻬﺎ ﲟﺜﻠﻬﺎ‪ ،‬ﻓﺎﻟﻌﺪﻝ ﻣﻦ ﻭﺿﻊ ﻷﺣﺴﻦ ﻣﺘﺮﺍﻓﻖ ﻣﻊ ﺍﻟﻔﻀﻞ ﻳﺪﻋﻤﻪ ﻭﻻ‬
‫ﻳ‪‬ﺨﺴﺮﻩ‪ .‬ﻭﻟﻮﻻ ﺗﻘﻴﻴﺪ ﺍﻟﺴﻴﺌﺎﺕ ﺑﺎﻟﻌﺪﻝ ﻻﻧﻌﺪﻡ ﺍﻟﻔﻀﻞ ﻭﺍﻓﺘﻘﺪﺕ ﺍﻟﺴﻌﺎﺩﺓ‬
‫ﻓﻼ ﻧﻔﺮ‪‬ﻕ ﺑﲔ ﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ ﺍﳊﺴﲎ‪ ،‬ﻓﻜﻠﻬﺎ ﻋﻠﻴﻚ ﻳﺎ ﺇﻧﺴﺎﻥ ﺧﲑ ﲞﲑ‪.‬‬
‫@ @‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺍﻵﻳﺔ )‪. (١١٥‬‬


‫‪٦٤‬‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTRMTQI@òzЗÛa‬‬
‫ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ ﺃﺷﺒﻪ ﺑﻠﺠﺎﻥ ﺍﻟﺮﺃﻓﺔ ﰲ ﺍﻻﻣﺘﺤﺎﻧﺎﺕ‪ :‬ﺇﻥ ﺷﻔﺎﻋﺔ‬
‫ﺍﻟﺸﺎﻓﻌﲔ ﰲ ﻳﻮﻡ ﺍﳊﺴﺎﺏ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﻨﺼﺐ ﺍﳌﻮﺍﺯﻳﻦ ﻭﺗﻨﺸﺮ ﺍﻟﺪﻭﺍﻭﻳﻦ‬
‫ﻭﺗﻜﺸﻒ ﺍﻷﻭﺭﺍﻕ ﻭﺗﻘﺮﺃ ﺍﻟﻜﺘﺐ‪ ،‬ﺃﺷﺒﻪ ﺑﻮﺿﻊ ) ﳉﺎﻥ ﺍﻟﺮﺃﻓﺔ ( ﰲ‬
‫ﺍﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﺸﻬﺎﺩﺍﺕ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﺇﻥ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﱵ ﻭﺿﻌﺖ ﻟﻠﻨﺠﺎﺡ‬
‫ﻭﺍﻟﺮﺳﻮﺏ ﳏﻜﹼﻤﺔ ﰲ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﳛﺎﺳﺐ ﻛﻞ ﳑﺘﺤﻦ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺔ ﻭﻧﺼﻒ‬
‫ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﺗﺴﺘﺤﻖ ﻭﺭﻗﺘﻪ ﺃﻥ ﺗﻌﺮﺽ ﻋﻠﻰ ) ﳉﻨﺔ ﺍﻟﺮﺃﻓﺔ (‬
‫ﺣﻴﺚ ﻳﻜﻮﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﻨﺠﺎﺡ ﻭﺇﻥ ﱂ ﻳﺴﺘﺤﻘﻪ ﲟﻮﺟﺐ ﺍﻟﻌﺪﻝ ﺍﻟﺼﺎﺭﻡ‪،‬‬
‫ﺑﻞ ﲟﻮﺟﺐ ﺍﻟﺮﲪﺔ‪ ،‬ﻓﻬﺬﺍ ﻳﻘﺮﺏ ﻟﻨﺎ ﻣﺒﺪﺃ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻓﻬﻲ ﻟﻴﺴﺖ ﻟﻌﺘﺎﺓ‬
‫ﺍ‪‬ﺮﻣﲔ‪ ،‬ﻭﻃﻐﺎﺓ ﺍﻟﻈﺎﳌﲔ‪ ،‬ﻓﻬﺆﻻﺀ ﻻ ﻳﻘﺒﻞ ﻧﱯ ﻭﻻ ﺻﺪ‪‬ﻳﻖ ﺃﻥ ﻳﺸﻔﻊ ﳍﻢ‪،‬‬
‫ﺇﳕﺎ ﻳﺸﻔﻌﻮﻥ ﻟﻠﻤﻘﺎﺭﺑﲔ ﳑﻦ ﺿﻌﻒ ﻋﺰﻣﻪ ﻭﺯﻟﺖ ﻗﺪﻣﻪ ﻭﱂ ﺗﺴﻌﻔﻪ ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻟﺸﻔﺎﻋﺔ ﺗﻜﺮﱘ ﻣﻦ ﺍﷲ ﻟﺒﻌﺾ ﻋﺒﺎﺩﻩ‪ :‬ﺇﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺇﳕﺎ ﻫﻲ ﺗﻜﺮﱘ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺷﺄﻧﻪ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺃﻱ‬
‫ﻏﺮﺍﺑﺔ ﰲ ﺃﻥ ﻳﻜﺮﻡ ﺍﷲ ﺑﻌﺾ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻴﻤﻨﺤﻬﻢ ﺣﻖ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺑﻌﺾ‬
‫ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺍﳌﻠﻚ ﻣﻠﻜﻪ‪ ،‬ﻭﺍﳋﻠﻖ ﺧﻠﻘﻪ؟!!‪ .‬ﻭﻗﺪ ﺷﻐﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻼﺋﻜﺘﻪ‬
‫ﺵ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮﹶﻟﻪ‪‬‬
‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺑﺎﻟﺪﻋﺎﺀ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻢ‪ } :‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺖ‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭ ﹶﻥ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮ ﹶﻥ ِﺑ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺏ‬
‫ﻚ ‪‬ﻭِﻗ ِﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ِﻋﻠﹾﻤﹰﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ‪‬ﺳﺒِﻴﹶﻠ ‪‬‬
‫ﺢ ِﻣ ‪‬ﻦ‬ ‫ﺻﹶﻠ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ﺍﱠﻟﺘِﻲ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻬ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬‬ ‫ﺠﺤِﻴﻢِ‪ ،‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺩ ِﺧ ﹾﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫‪٦٥‬‬
‫ﺕ‬
‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬
‫ﺤﻜِﻴﻢ‪ ،‬ﻭِﻗ ِﻬﻢ‪ ‬ﺍﻟ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬‫ﺁﺑ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ِﺟ ِﻬ ‪‬ﻢ ‪‬ﻭﺫﹸ ‪‬ﺭﻳ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ِﺇ‪‬ﻧ ‪‬‬
‫ﻚ ﻫ‪ ‬ﻮ ﺍﹾﻟ ﹶﻔ ‪‬ﻮ ‪‬ﺯ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ { ﻏﺎﻓﺮ‬‫ﺕ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ِﺣ ‪‬ﻤ‪‬ﺘﻪ‪ ‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ِﻖ ﺍﻟ ‪‬‬
‫)‪.(٩-٧‬‬
‫ﺃﻱ ﻏﺮﺍﺑﺔ ﰲ ﺃﻥ ﻳﻜﺮﻡ ﺍﷲ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻭﺧﲑﺓ ﺧﻠﻘﻪ ﻭﺧﺎﰎ ﺃﻧﺒﻴﺎﺋﻪ‪:‬‬
‫ﳏﻤﺪﺍﹰ‪ ،‬ﻓﻴﻌﻄﻴﻪ ﺣﻖ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﻹﺭﺍﺣﺔ ﺍﳋﻠﻖ ﻣﻦ ﻫﻮﻝ ﺍﳌﻮﻗﻒ؟!‪.‬‬
‫ﻭﻫﺬﺍ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‪ .‬ﻭﺃﻱ ﻏﺮﺍﺑﺔ ﰲ ﺃﻥ ﻳﺸﻔﻊ ‪ ‬ﻷﻫﻞ‬
‫ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ؟!!‪ .‬ﻭﺃﻱ ﻏﺮﺍﺑﺔ ﰲ ﺃﻥ ﻳﺸﻔﻊ ﺑﻌﺾ ﺍﻟﺮﺑﺎﻧﻴﲔ ﻣﻦ ﺃﻣﺘﻪ ﰲ‬
‫ﺑﻌﺾ ﺍﻟﻌﺼﺎﺓ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ؟!!‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻭﺇﻥ ﺗﺸﺒﻴﻪ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ ﺑﻠﺠﺎﻥ ﺍﻟﺮﺃﻓﺔ ﺑﺎﻻﻣﺘﺤﺎﻥ ﺗﻌﲏ ﺍﻟﻮﺳﺎﻃﺔ ﻻ‬
‫ﺳﻴﻤﺎ ﺇﺫﺍ ﴰﻠﺖ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻃﻐﺖ ﻋﻠﻰ ﺍﳊﺴﻨﺎﺕ ﻭﺑﻘﻴﺖ ﺍﻟﻌﻠﻞ‬
‫ﺍﳋﺒﻴﺜﺔ ﻛﺎﻣﻨﺔ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﺿﺎﻋﺖ ﺍﻟﺴﻴﺌﺎﺕ ﺑﺎﳊﺴﻨﺎﺕ ﻭﻃﻤﻊ ﺍﻟﻨﺎﺱ ‪‬ﺎ‬
‫ﻓﻄﻐﻮﺍ ﻭﺑﻐﻮﺍ ﻟﻔﻘﺪﺍﻥ ﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﻫﻮ ﻣﻴﺰﺍﻥ ﻋﻠﻴﻬﺎ ﻳﻜﺒﺢ ﺍﳌﻨﻜﺮﺍﺕ ﻭﻳﺴﻤﻮ‬
‫ﺑﺎﻟﻔﻀﺎﺋﻞ ﻭﳛﻔﻆ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻳﻀﺒﻂ ﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﺸﺎﺫﺓ ﻭﺍﳌﻨﻜﺮﺍﺕ‪.‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺻﺤﺒﺔ ﻧﻔﺴﻴﺔ ﻣﻊ ﻧﻔﺲ ﺳﺎﻣﻴﺔ ﻳﺴﻤﻮ ﺍﳌﺮﺀ ﲟﻌﻴ‪‬ﺘﻬﺎ ﻭﻳﺮﺗﺸﻒ‬
‫ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﺑﺮﻓﻘﺘﻬﺎ ﻭﻳﺴﲑ ﻟﻠﻜﻤﺎﻝ ﲟﺴﲑ‪‬ﺎ ﻭﻳﻨﺤﺮﻑ ﻋﻦ ﺍﳌﻨﻜﺮﺍﺕ‬
‫ﺑﺼﺤﺒﺘﻬﺎ ﻭﻳﺮﻯ ﺑﻨﻮﺭﺍﻧﻴﺘﻬﺎ ﻓﻼ ﳜﻄﺊ ﺍﻟﻜﻤﺎﻝ ﻭﻫﻮ ﲢﺖ ﻟﻮﺍﺋﻬﺎ ﻭﻣﺸﺎﻫﺪ‪‬ﺎ‬
‫ﺍﻟﺪﺍﺋﻤﻴﺔ ﻟﻮﺟﻪ ﺍﷲ ﺍﻟﻜﺮﱘ ﻣﻔﻴﺾ ﺍﳋﲑ ﻭﺍﳉﻼﻝ ﻭﺍﻟﻜﻤﺎﻝ ﻟﺒﻠﻮﻍ ﺃﲰﻰ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻷﻧﺲ ﺑﺎﷲ ﺍﻟﺮﺣﻴﻢ ﻭﻳﺄﻧﺲ ﺑﺎﳌﺴﺘﺸﻔﻊ ﺑﻘﻴﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ..‬ﺇ‪‬ﺎ‬
‫‪٦٦‬‬
‫ﺻﺤﺒﺔ ﻭﻣﻌﻴ‪‬ﺔ ﻻﺭﺗﺸﺎﻑ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ ﻣﺎ ﻳﻨﻬﻰ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﻟﺪﻧﺎﺀﺍﺕ‬
‫ﻭﺍﻟﺸﺮﻭﺭ ﺑﺎﻟﻜﻠﻴ‪‬ﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﲢﺼﻞ ﺑﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻫﻲ ﻣﻌﺮﺍﺝ ﺍﳌﺆﻣﻦ‬
‫ﺑﺼﺤﺒﺔ ﺍﻟﻨﻔﺲ ﺍﶈﻤﺪﻳﺔ ﺍﳌﻨﺒﺜﻘﺔ ﺃﻧﻮﺍﺭﻫﺎ ﻣﻦ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻟﺬﺍ ﺃﻣﺮﻧﺎ ﺗﻌﺎﱃ ﺑﺎﻟﺘﻮﺟﻪ‬
‫ﻼ ﹶﺓ ‪‬ﺗ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ِﻦ‬
‫ﺼﹶ‬
‫ﻟﻠﻜﻌﺒﺔ ﻟﻼﺳﺘﺸﻔﺎﻉ ‪‬ﺬﻩ ﺍﻟﻨﻔﺲ ﺍﻟﺴﺎﻣﻴﺔ }‪ِ ..‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺤﺸ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟﻤ‪ ‬ﻨ ﹶﻜ ِﺮ‪ ..(١){..‬ﻓﺎﻟﺸﻔﺎﻋﺔ ﻻ ﺑ ‪‬ﺪ ﻣﻨﻬﺎ ﺑﺎﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻲ ﺑﺎﻗﻴﺔ‬
‫ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻟﻠﻤﺴﺘﺸﻔﻊ ﺑﺎﻟﱪﺯﺥ ﻭﻳﻮﻡ ﺍﳌﻌﺎﺩ‪ ،‬ﺑﻞ ﺃﺑﺪ ﺍﻵﺑﺎﺩ‪.‬‬
‫ﺣﻴﻨﻤﺎ ﻳﺘﻜﻠﱠﻢ ﻓﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻋﻦ ﳉﻨﺔ ﺍﻟﺮﺃﻓﺔ ﻓﻴﻘﻮﻝ ﺑﺄ‪‬ﺎ ﻟﻴﺴﺖ‬
‫ﻟﻌﺘﺎﺓ ﺍ‪‬ﺮﻣﲔ ﻭﻃﻐﺎﺓ ﺍﻟﻈﺎﳌﲔ ﻳﻜﻮﻥ ﻗﺪ ﻧﺎﻗﺾ ﻣﺎ ﻗﺎﻟﻪ ﺳﺎﺑﻘﹰﺎ "ﺑﺄﻥ ﺷﻔﺎﻋﱵ‬
‫ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﱵ"‪ ،‬ﰒ ﻭﻫﻞ ﺍﻟﺸﻔﺎﻋﺔ ﳌﻦ ﺯﻟﱠﺖ ﺑﻪ ﺍﻟﻘﺪﻡ؟‪ .‬ﻭﻫﻞ ﺗﺰﻝﱡ‬
‫ﺍﻟﻘﺪﻡ ﺇ ﱠﻻ ﳋﺒﺚ ﺍﳋﺒﺜﺎﺀ‪ ،‬ﺃﻭ ﹾﱂ ﻳﻘﻞ ﺗﻌﺎﱃ ﻋﻦ ﻗﻮﻡ ﻧﻮﺡ ‪ِ } :‬ﻣﻤ‪‬ﺎ ‪‬ﺧﻄِﻴﺌﹶﺎِﺗ ِﻬ ‪‬ﻢ‬
‫ﺠﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﻧﺼ‪‬ﺎﺭﹰﺍ {)‪.(٢‬‬
‫ﺃﹸ ﹾﻏ ِﺮﻗﹸﻮﺍ ﹶﻓﺄﹸ ‪‬ﺩ ِﺧﻠﹸﻮﺍ ﻧ‪‬ﺎﺭﹰﺍ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﻭﺍﻟﻘﻮﻝ‪" :‬ﻭﱂ ﺗﺴﻌﻔﻪ ﺍﻟﺘﻮﺑﺔ"‪ ..‬ﺃ ‪‬ﻭ ﻟﻴﺲ ﻹﺻﺮﺍﺭﻩ ﻋﻠﻰ ﺍﳌﻨﻜﺮ؟‪ .‬ﰒ‬
‫ﺤ ‪‬ﻤ ِﺪ‬‫ﺴ‪‬ﺒﺤ‪‬ﻮ ﹶﻥ ِﺑ ‪‬‬
‫ﺵ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮﹶﻟﻪ‪ ‬ﻳ ‪‬‬‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﻳﻨﻘﻀﻬﺎ ﺑﺎﻵﻳﺔ } ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺖ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ‬ ‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭ ﹶﻥ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺠﺤِﻴﻢِ‪،‬‬ ‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻭِﻗ ِﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬‫‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ِﻋﻠﹾﻤﹰﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ‪‬ﺳﺒِﻴﹶﻠ ‪‬‬
‫ﺢ ِﻣ ‪‬ﻦ ﺁﺑ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ‪:{..‬‬ ‫ﺻ ﹶﻠ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ﺍﱠﻟﺘِﻲ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻬ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬‬ ‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺩ ِﺧ ﹾﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ِ‬
‫ﻣﻦ ﺻﻠﺢ "ﻟﻴﺲ ﻣﻦ ﺿﻌﻒ ﻋﺰﻣﻪ ﻭﺯﻟﱠﺖ ﻗﺪﻣﻪ ﻭﱂ ﺗﺴﻌﻔﻪ ﺍﻟﺘﻮﺑﺔ"‪ ،‬ﺑﻞ ﻣﻦ‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﻧﻮﺡ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٥‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ :‬ﺍﻵﻳﺔ )‪. (٤٥‬‬
‫‪٦٧‬‬
‫ﺻﻠ ‪‬ﺢ ﻛﻤﺎ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ .‬ﰒ ﺃﹸﺗﺒﻌﺖ ﺍﻵﻳﺔ ﺑﺎﻟﺸﻔﺎﻋﺔ ‪‬ﻮﻝ ﺍﳌﻮﻗﻒ ﺃﻱ‬
‫ﺑﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﺍﺧﺘﻠﻘﻮﻫﺎ ﻭﺫﻣﻮﺍ ﻓﻴﻬﺎ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻐﲑ ﺣﻖ ﻭﻻ ﺃﺻﻞ‬
‫ﳍﺎ‪ ..‬ﻭﺍﻟﻘﻮﻝ‪" :‬ﻭﺃﻱ ﻏﺮﺍﺑﺔ ﰲ ﺃﻥ ﻳﺸﻔﻊ ‪ ‬ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ"؟!!‪.‬‬
‫ﻭِﻟ ‪‬ﻢ ﺃﻳﻀﹰﺎ ﱂ ﺗﻜﻦ ﺷﻔﺎﻋﺘﻪ ﻟﻜﻞ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﻛﻞ ﺍﻷﻣﻢ‪ ،‬ﺃ ‪‬ﻭ ﻟﻴﺲ ‪‬‬
‫ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ؟‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﰲ ﳏﻜﻢ ﺁﻳﺎﺗﻪ ﻳﻨﻔﻲ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳌﻮﻫﻮﻣﺔ‬
‫ﻗﻄﻌﺎﹰ‪ ،‬ﺍﻟﱵ ﺗ‪‬ﻄﻤ‪‬ﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻗﺘﺮﺍﻑ ﺍﳌﻨﻜﺮﺍﺕ ﻭﺍﻟﺼ ‪‬ﺪ ﻋﻦ ﺍﳌﻜﺮﻣﺎﺕ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTSI@òzЗÛa‬‬
‫ﻭﺃﻱ ﻏﺮﺍﺑﺔ ﰲ ﺃﻥ ﻳﺸﻔﻊ ﺍﻟﺸﻬﺪﺍﺀ ﻣﻦ ﺃﻣﺘﻪ ﻟﻌﺪﺩ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﺃﻫﻠﻬﻢ‬
‫ﻭﺃﻗﺎﺭ‪‬ﻢ‪ ،‬ﻣﻜﺎﻓﺄﺓ ﳍﻢ ﻋﻠﻰ ﺍﺳﺘﺸﻬﺎﺩﻫﻢ ﻭﺑﺬﳍﻢ ﻷﺭﻭﺍﺣﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟!‪.‬‬
‫ﺇﻥ ﺍﻟﻌﻘﻞ ﺍﳌﺆﻣﻦ ﻻ ﻳﺴﺘﻐﺮﺏ ﺫﻟﻚ ﻭﻻ ﻳﺴﺘﺒﻌﺪﻩ‪ ،‬ﺑﻞ ﳚﺪﻩ ﻋﻨﺪ ﺍﻟﺘﺪﺑﺮ‬
‫ﻣﻘﺘﻀﻰ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﻣﻘﺘﻀﻰ ﺍﻟﺮﲪﺔ ﺍﻟﱵ ﻭﺳﻌﺖ ﻛﻞ ﺷﻲﺀ‪،‬‬
‫ﻭﻣﻘﺘﻀﻰ ﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻣﻦ ﻳﺸﺎﺀ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ..} :‬ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ‬
‫ﺺ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ ‪‬ﻣ ‪‬ﻦ‬
‫ﺨ‪‬ﺘ ‪‬‬
‫ﻀ ﹶﻞ ِﺑ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ‪‬ﺆﺗِﻴ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِﺳﻊ‪ ‬ﻋﻠِﻴﻢ‪ ،‬ﻳ ‪‬‬
‫ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻀ ِﻞ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ِﻢ { ﺁﻝ ﻋﻤﺮﺍﻥ )‪.(٧٤-٧٣‬‬ ‫‪‬ﻳﺸ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﻟﱠﻠﻪ‪ ‬ﺫﹸﻭ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬

‫‪٦٨‬‬
‫ﻭﺑﺎﻟﻘﻮﻝ‪" :‬ﻭﺃﻱ ﻏﺮﺍﺑﺔ ﰲ ﺃﻥ ﻳﺸﻔﻊ ﺍﻟﺸﻬﻴﺪ ﻷﻧﻪ ﺿﺤ‪‬ﻰ ﺑﻨﻔﺴﻪ ﻓﻴﺸﻔﻊ‬
‫ﻷﻫﻠﻪ ﻭﺃﻗﺎﺭﺑﻪ" ﻣﻊ ﺃﻥ ﺍﷲ ﻳﻘﻮﻝ‪ } :‬ﻭ ﹶﻻ ‪‬ﺗ ِﺰﺭ‪ ‬ﻭ‪‬ﺍ ِﺯ ‪‬ﺭﺓﹲ ِﻭ ‪‬ﺯ ‪‬ﺭ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ‪‬ﻭِﺇ ﹾﻥ‬
‫ﺤ ‪‬ﻤ ﹾﻞ ِﻣ‪‬ﻨﻪ‪ ‬ﺷ ‪‬ﻲﺀٌ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﹸﻗ ‪‬ﺮﺑ‪‬ﻰ‪.(١){..‬‬
‫‪‬ﺗ ‪‬ﺪﻉ‪ ‬ﻣ‪ ‬ﹾﺜ ﹶﻘ ﹶﻠﺔﹲ ِﺇﻟﹶﻰ ِﺣ ‪‬ﻤ ِﻠﻬ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻭﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ ‬ﺧﲑ ﻣﻦ ﺷﻬﺪﺍﺀ ﺍﻟﻌﺎﳌﲔ ﻓِﻠ ‪‬ﻢ ﻻ ﻳﺸﻔﻊ ﰲ ﻋﻤﻪ ﺃﰊ‬
‫ﳍﺐ ﻭﻧﻮﺡ ﰲ ﺍﺑﻨﻪ ﻭﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺃﺑﻴﻪ!‪ .‬ﻣﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ؟‪ .‬ﺃﲣﺎﻟﻔﻮﻥ ﺻﺮﻳﺢ‬
‫ﺍﻟﻘﺮﺁﻥ؟!!‪.‬‬
‫ﻭﺇﺫﺍ ﺿﺤ‪‬ﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺮﺍﺣﺘﻪ ﻭﺃﻫﻮﺍﺋﻪ ﻓﺠ ‪‬ﺪ ﻭﺍﺟﺘﻬﺪ ﺣﱴ ﺻﺎﺭ ﻃﺒﻴﺒﹰﺎ‬
‫ﻓﻬﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻮﺳﻂ ﻓﻴﺸﻔﻊ ﻷﻫﻠﻪ ﻭﺃﻭﻻﺩﻩ ﻟﻴﺼﺒﺤﻮﺍ ﺃﻃﺒﺎﺀ ﺑﺸﻔﺎﻋﺘﻪ‪..‬‬
‫ﻻ ﺑﺪﺭﺍﺳﺘﻬﻢ؟‪ .‬ﺃﻟﻴﺴﺖ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻻﺟﺘﻬﺎﺩ ﻭﺍﻷﻫﻠﻴﺔ‪ ،‬ﻓﻬﻞ ﻳ‪‬ﺠﻌﻞ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﻛﺎ‪‬ﺮﻣﲔ ﻣﺎ ﻟﻜﻢ ﻛﻴﻒ ﲢﻜﻤﻮﻥ!‪.‬‬
‫ﻭﺍﻟﻐﺮﺍﺑﺔ ﰲ ﺃﻥ ﻳ‪‬ﺮ ‪‬ﺩ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻧﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ‬
‫ﺍﻷﻫﻮﺍﻝ ﻭﻧﺼﺪ‪‬ﻕ ﻛﻼﻡ ﻣﻦ ﺩﻭﻧﻪ ﺩﻭﻥ ﻋﻠﻢ ﻭﻻ ﺩﻟﻴﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ؟‪.‬‬
‫ﻀ ﹶﻞ ِﺑ‪‬ﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ‪‬ﺆﺗِﻴ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪ {..‬ﻓﻤﻦ ﻳﺸﺎﺀ‬
‫ﻭﺑﺎﻵﻳﺔ‪ ..} :‬ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻭﻳﺴﻠﻚ ﻃﺮﻳﻖ ﺍﳊﻖ ﻳﺆﺗﻴﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻀﻠﻪ ﺿﻤﻦ ﻗﻮﺍﻧﲔ ﺍﻟﻜﻤﺎﻝ ﻻ‬
‫ﺍﻟﻮﺳﺎﻃﺔ ﺍﻟﻈﺎﳌﺔ‪ ،‬ﻧﻌﻢ ﻳﺆﰐ ﺗﻌﺎﱃ ﻓﻀﻠﻪ ﳌﻦ ﻳﺸﺎﺀ ﺍﻟﻔﻀﻞ ﻭﻳﺴﻠﻚ ﺳﺒ‪‬ﻠﻪ ﻻ‬
‫ﳌﻦ ﳜﺎﻟﻒ ﻭﻳﻌﺼﻲ‪.‬‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTTMTSI@òzЗÛa‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (١٨‬‬
‫‪٦٩‬‬
‫ﺍﻟﻌﻘﻞ ﻭﺣﺪﻩ ﻻ ﻳﻐﲏ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻐﻴﺐ‪ :‬ﺇﻥ ﻣﺸﻜﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ‬
‫ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﺭﻏﻢ ﺇﺧﻼﺻﻪ ﻓﻴﻤﺎ ﺃﻋﻠﻢ‪ :‬ﺃﻧﻪ ﺍﺳﺘﺨﺪﻡ ﻋﻘﻠﻪ ﻭﺣﺪﻩ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﺮﺩﻩ ﺇﱃ ﻣﺴﻠﻤﺎﺕ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻳﻀﺒﻄﻪ ﲟﺤﻜﻤﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻗﻮﺍﻃﻊ‬
‫ﺍﻷﺻﻮﻝ‪ .‬ﻭﺍﻟﻌﻘﻞ ﻭﺣﺪﻩ ﳝﻜﻦ ﺃﻥ ﻳﺸﺮﺩ ﻭﻳﻀﻞ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻬﺘﺪ ﲟﻨﺎﺭﺍﺕ‬
‫ﻱ ِﺇﻟﹶﻰ‬
‫ﺼ ‪‬ﻢ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻫ‪ِ ‬ﺪ ‪‬‬
‫ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺍﻟﻌﻮﺍﺻﻢ ﻣﻦ ﺍﻟﻘﻮﺍﺻﻢ‪ ..} :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِ‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ { ﺁﻝ ﻋﻤﺮﺍﻥ )‪.(١٠١‬‬
‫ﻁ ‪‬ﻣ ‪‬‬
‫ﺻﺮ‪‬ﺍ ٍ‬
‫ِ‬
‫ﺇ‪‬ﺎ ﺷﻄﺤﺔ ﻣﻦ ﺷﻄﺤﺎﺕ ) ﺍﻟﻌﻘﻼﻧﻴﺔ ( ﺍﳌﺘﺄﺛﺮﺓ ﺑﱰﻋﺎﺕ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﺍﻟﺬﻳﻦ‬
‫ﺑﻌﺪﻭﺍ "ﰲ ﺷﺆﻭﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﺃﺣﻮﺍﻝ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ" ﻋﻦ ﺍﻟﺼﺮﺍﻁ‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺻﺮﺍﻁ ﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻓﺄﻭ‪‬ﻟﻮﺍ ﻛﺜﲑﹰﺍ ﳑﺎ ﻭﺭﺩ ﰲ ﺍﻟﺼﺮﺍﻁ‬
‫ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﺗﻔﺎﺻﻴﻞ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪،‬‬
‫ﺗﺄﻭﻳﻼﹰ‪ ،‬ﻓﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﻜﻠﱡﻒ ﺍﻟﺬﻱ ﻻ ﻳﻨﺸﺮﺡ ﺑﻪ ﺻﺪﺭ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻻ ﻳﺴﺘﺮﻳﺢ‬
‫ﺇﻟﻴﻪ ﺃﻫﻞ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺭﺩ‪‬ﻭﺍ ﻛﺜﲑﹰﺍ ﻣﻦ ﺻﺤﺎﺡ ﺍﻷﺣﺎﺩﻳﺚ ‪‬ﺮﺩ ﺍﻻﺳﺘﺒﻌﺎﺩ‪.‬‬
‫ﻭﺍﻟﻐﺮﻭﺭ ﺑﺎﻟﻌﻘﻞ ﻭﺣﺪﻩ "ﺩﻭﻥ ﺍﻻﻫﺘﺪﺍﺀ ﺑﺎﻟﺸﺮﻉ" ﺧﻄﺮ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻟﻘﺪ ﻏﻠﺐ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﻋﻠﻰ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ‬
‫ﺍﻟﻮﻋﺪ‪ .‬ﻭﻟﻮ ﺃ‪‬ﻢ ﺃﻋﻤﻠﻮﺍ ﻭﺃﻋﻤﻞ ﻣﻌﻬﻢ "ﺃﺧﻮﻧﺎ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ"‬
‫ﺍﻟﻌﻘﻞ ﰲ ﺿﻮﺀ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﺿﻤﻮﺍ ﺇﱃ ﻗﺎﻧﻮﻥ ﺍﻟﻌﺪﻝ ﻗﺎﻧﻮﻥ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻔﻀﻞ‪،‬‬
‫ﻭﲨﻌﻮﺍ ﺑﲔ ﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﻮﻋﺪ‪ ،‬ﻟﺘﺠﻠﻰ ﳍﻢ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻛﻤﺎ‬
‫ﺏ ‪‬ﻭﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮﺭ‪‬‬ ‫ﻭﺻﻔﻪ ﻛﺘﺎﺏ ﺍﷲ‪ } :‬ﺍ ‪‬ﻋ ﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺷﺪِﻳ ‪‬ﺪ ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬
‫‪‬ﺭﺣِﻴﻢ‪ { ‬ﺍﳌﺎﺋﺪﺓ )‪ ..} .(٩٨‬ﻭﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﺷﺪِﻳﺪ‪ ‬ﻭ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮﺓﹲ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ‬
‫‪٧٠‬‬
‫ﻉ ﺍﹾﻟ ‪‬ﻐﺮ‪‬ﻭ ِﺭ { ﺍﳊﺪﻳﺪ )‪ } .(٢٠‬ﻧ‪‬ﺒ ﹾﺊ‬ ‫ﺤﻴ‪‬ﺎ ﹸﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺇ ﱠﻻ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬
‫ﺿﻮ‪‬ﺍﻥﹲ ‪‬ﻭﻣ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ِﺭ ‪‬‬
‫ﺏ ﺍ َﻷﻟِﻴ ‪‬ﻢ {‬
‫ِﻋﺒ‪‬ﺎﺩِﻱ ﹶﺃﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺍﻟ ‪‬ﺮﺣِﻴﻢ‪ ،‬ﻭﹶﺃ ﱠﻥ ‪‬ﻋﺬﹶﺍﺑِﻲ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﺍﳊﺠﺮ )‪ .(٥٠-٤٩‬ﻓﺠﻌﻞ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﻣﻦ ﺃﲰﺎﺋﻪ‪ ،‬ﻭﺍﻟﻌﺬﺍﺏ ﻣﻦ‬
‫ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﻣﺎ ﺃﻋﻈﻢ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ‪.‬‬
‫‪@ @@ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻳﻘﻮﻝ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﺃﻥ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﺍﺳﺘﺨﺪﻡ ﻋﻘﻠﻪ‬
‫ﻭﺣﺪﻩ ِﻟ ‪‬ﻢ ﹾﱂ ﻳﻘﻞ ﺇﻥ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺍﺳﺘﻌﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ‪ ..‬ﺃﻭ‪‬ﻻ‬
‫ﻳﻜﻔﻲ ﻛﻼﻡ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﻭﻛﻔﻰ ﺍﻟﻌﺎﳌﲔ ﺑﺎﻟﺮﺯﻕ ﻭﺍﳋﲑﺍﺕ‬
‫ﻭﺍﻹﺣﺴﺎﻥ؟‪ .‬ﻭﻫﻞ ﺑﻌﺪ ﻛﻼﻡ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻛﻼﻡ!‪ .‬ﺃ ‪‬ﻭ ﹾﱂ ﺗﻮﺭﺩ ﻓﻀﻴﻠﺘﻚ‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ {‪.‬‬
‫ﻁ ‪‬ﻣ ‪‬‬
‫ﺻﺮ‪‬ﺍ ٍ‬
‫ﻱ ِﺇﻟﹶﻰ ِ‬
‫ﺼ ‪‬ﻢ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻫ ِﺪ ‪‬‬
‫ﺍﻵﻳﺔ‪ ..} :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِ‬
‫ﻓﺄﻳﺔ ﻣﻨﺎﺭﺓ ﻏﲑ ﻧﻮﺭ ﺍﻟﻔﺮﻗﺎﻥ ‪‬ﺘﺪﻱ ‪‬ﺎ‪ ،‬ﻭﻟﻮ ﺍﻏﺘ ‪‬ﺮ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ‬
‫ﺑﻌﻘﻠﻪ ﻭﺣﺪﻩ ﳌﺎ ﺍﺳﺘﻌﺎﻥ ﻭﺣﺎﺟﺞ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺼﺮﳛﺔ‪ ..‬ﺇﻥ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺇﳕﺎ ﺍﺳﺘﻌﺎﻥ ﺑﺎﷲ ﺑﻜﻼﻣﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻣﻞ‬
‫ﳛﻮﻱ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ ﺑﻼ ﺗﻔﺮﻳﻖ ﺑﲔ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ﻷﻧﻪ ﻛﻼﻡ‬
‫ﺍﻟﻜﺎﻣﻞ ﺍﳌﻄﻠﻖ ﺟ ﱠﻞ ﻭﻋﻼ ﻣﻨﺒﻊ ﻛﻞ ﻛﻤﺎﻝ‪ ،‬ﻭﺍﻵﻳﺔ } ﺍ ‪‬ﻋﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺏ {‪ :‬ﳌﻦ ﺷ ﱠﺬ ﻭﻋﺼﺎ ﻓﻼ ﻳﻄﻤﻊ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺑﺪﻭﻥ ﺣﻖ‪ ،‬ﺑﻞ‬ ‫‪‬ﺷﺪِﻳ ‪‬ﺪ ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬
‫ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ﻟﻠﺤﻖ‪ ..} .‬ﻭﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪ :{ ‬ﻟﻜﻞ ﺃﻭ‪‬ﺍﺏ ﻣﻨﻴﺐ‪.‬‬
‫ﻓﻠﻴﺲ ﲦﱠﺔ ﺗﻨﺎﻗﺾ ﺑﲔ ﻃﺮﰲ ﺍﻵﻳﺔ‪.‬‬

‫‪٧١‬‬
‫ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ..} :‬ﻭﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﺷﺪِﻳﺪ‪ :{ ‬ﳌﻦ ﻫﻮ ﺳﺎﺩﺭ ﰲ‬
‫ﻏﻴ‪‬ﻪ ﻃﺎﻣﻊ ﰲ ﺍﻟﺸﻔﺎﻋﺎﺕ ﺑﻐﲑ ﺣﻖ‪.‬‬
‫ﺿﻮ‪‬ﺍﻥﹲ ‪ :{..‬ﻷﻫﻞ ﺍﳊﻖ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﺑﺎﳊﻖ ﲟﺎ‬ ‫} ‪‬ﻭ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮﺓﹲ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ِﺭ ‪‬‬
‫ﻋﺮﻓﻮﺍ ﻣﻦ ﺍﳊﻖ ﻓﻜﺎﻧﺖ ﻧﻔﻮﺳﻬﻢ ﻣﺼﺎﺣﺒﺔ ﻟﻨﻔﺲ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﻨﻘﻴﺔ ‪‬‬
‫ﻓﻄﻬﺮﻭﺍ ﲟﻌﻴ‪‬ﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ..‬ﻓﺄﺻﺒﺤﻮﺍ ﻫﺪﺍ ﹰﺓ ﻟﻠﺤﻖ‪.‬‬
‫ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ } :‬ﻧ‪‬ﺒ ﹾﺊ ِﻋﺒ‪‬ﺎﺩِﻱ ﹶﺃﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ {‪ :‬ﻳﺎ ﺭﲪ ﹰﺔ ﻟﻠﻌﺎﳌﲔ‬
‫ﺍﻛﺸﻒ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺃﻧﺎﺑﻮﺍ ﻣﻌﻚ ﺇﱄ ﺃﱐ ﺃﻧﺎ ﺍﻟﺸﺎﰲ ﻟﻘﻠﻮ‪‬ﻢ ﺍﻟﺮﺣﻴﻢ ‪‬ﻢ‬
‫ﻟﻴ‪‬ﻘﺒﻠﻮﺍ ﲟﻌﻴ‪‬ﺘﻚ ﻋﻠ ‪‬ﻲ ﺑﺎﻟﺼﻼﺓ ﻭﺃﻧﺬﺭ ﻣﻦ ﱂ ﻳﻔﻜﱢﺮ ﻭﻳﻌﻘﻞ ﻓﻴﺸﺎﻫﺪ‪ ،‬ﺃﻧﺬﺭﻩ‬
‫ﺑﺒﺄﺱ ﺷﺪﻳﺪ ﻣﻦ ﻟﺪﱐ‪.‬‬
‫ﺏ ﺍ َﻷﻟِﻴ ‪‬ﻢ {‪ :‬ﻭﺫﻟﻚ ﺇﻥ ﱂ ﻳﺮﺟﻊ ﻋﻦ ﻏﻴ‪‬ﻪ‬ ‫} ‪‬ﻭﹶﺃ ﱠﻥ ‪‬ﻋﺬﹶﺍﺑِﻲ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﻭﻃﻐﻴﺎﻥ ﻧﻔﺴﻪ ﻟﻴﺨﺎﻑ ﻓﲑﺟﻊ ﳌﺎ ﻓﻴﻪ ﺳﻌﺎﺩﺗﻪ ﻭﺟﻨ‪‬ﺎﺗﻪ‪ ،‬ﻋﻠﱠﻪ ﻳﻔﻜﱢﺮ ﻓﻴﺸﺎﻫﺪ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTUI@òzЗÛa‬‬
‫ﺍﻟﺘﺪﻗﻴﻖ ﰲ ﺩﻋﻮﻯ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻭﻫﻨﺎ ﻻ ﺑﺪ ﺃﻥ ﳓﺬﺭ ﻣﻦ ﺍﻟﺘﻮﺳ‪‬ﻊ‬
‫ﰲ ﺩﻋﻮﻯ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﺬﻟﻚ ﺃﺳﺎﺱ ﺻﺤﻴﺢ‪ .‬ﻓﻘﺪ‬
‫ﺭﻛﺐ ﺍﳌﻌﺘﺰﻟﺔ ﻣﱳ ﺍﻟﺸﻄﻂ ﺣﲔ ﺍﺟﺘﺮﺀﻭﺍ ﻋﻠﻰ ﺭﺩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺍﳌﺴﺘﻔﻴﻀﺔ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻵﺧﺮﺓ ﻟﻠﺮﺳﻮﻝ ‪ ‬ﻭﻹﺧﻮﺍﻧﻪ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻭﺍﳌﻼﺋﻜﺔ ﻭﺻﺎﳊﻲ ﺍﳌﺆﻣﻨﲔ ﰲ ﻋﺼﺎﺓ ﺍﳌﻮﺣﺪﻳﻦ‪ ،‬ﻓﻴﻜﺮﻣﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪٧٢‬‬
‫ﺑﻔﻀﻠﻪ ﻭﺭﲪﺘﻪ ﻭﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ‪ ،‬ﻓﻼ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ ﺃﺻﻼﹰ‪ ،‬ﺃﻭ ﻳﺪﺧﻠﻮ‪‬ﺎ‬
‫ﻭﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ﺑﻌﺪ ﺣﲔ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺼﲑﻫﻢ ﺇﱃ ﺍﳉﻨﺔ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﻛﺮﻡ‬
‫ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﺍﻟﺬﻱ ﺃﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﺟﺎﻧﺐ‬
‫ﺍﻟﻌﺪﻝ‪ .‬ﻓﺠﻌﻞ ﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ﺃﻭ ﻳﺰﻳﺪ‪ ،‬ﻭﺟﻌﻞ‬
‫ﺍﻟﺴﻴﺌﺔ ﲟﺜﻠﻬﺎ ﺃﻭ ﻳﻌﻔﻮ‪ ،‬ﻭﺟﻌﻞ ﻟﻠﺴﻴﺌﺎﺕ ﻣﻜﻔﺮﺍﺕ ﻋﺪﺓ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺍﳋﻤﺲ‪ ،‬ﻭﺻﻼﺓ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﻴﺎﻣﻪ‪ ،‬ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﳊﺞ‬
‫ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﺘﺤﻤﻴﺪ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺫﻛﺎﺭ‬
‫ﻭﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﻭﻣﺎ ﻳﺼﻴﺐ ﺍﳌﺴﻠﻢ ﻣﻦ ﻧﺼﺐ ﺃﻭ ﻭﺻﺐ ﺃﻭ ﻏﻢ ﺃﻭ ﺣﺰﻥ ﺃﻭ‬
‫ﺃﺫﻯ‪ ،‬ﺣﱴ ﺍﻟﺸﻮﻛﺔ ﻳﺸﺎﻛﻬﺎ‪ ..‬ﻓﻜﻞ ﻫﺬﺍ ﻳﻜﻔﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺧﻄﺎﻳﺎﻩ‪ ..‬ﻋﻠﻰ‬
‫ﺣﲔ ﱂ ﳚﻌﻞ ﺷﻴﺌﹰﺎ ﳛﺒﻂ ﺍﳊﺴﻨﺎﺕ ﻏﲑ ﺍﻟﺮﺩﺓ ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺇﻥ ﰲ ﺍﻟﺼﻔﺤﺔ )‪ (٤٥‬ﺃﻋﻼﻩ ﺗﻔﺮﻳﻖ ﺑﲔ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺴﲎ ﻓﻴﻌﻠﱢﻲ ﺍﲰﹰﺎ‬
‫ﻋﻠﻰ ﺍﺳﻢ ﻭﻫﻲ ﻛﻠﻬﺎ ﻛﻤﺎﻝ ﺑﻜﻤﺎﻝ ﻭﺧﲑ ﲞﲑ ﻣﻊ ﺃ‪‬ﺎ ﻛﻠﻬﺎ ﻓﻀﻞ ﻷﻫﻠﻪ‬
‫ﺃﻫﻞ ﺍﻟﻔﻀﻞ ﺍﳌﻄﻴﻌﲔ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﻻ ﺑ ‪‬ﺪ ﻟﻪ ﻟﻠﻤﺮﺿﻰ ﺍﻟﻌﺎﺻﲔ)‪..(١‬‬
‫ﻓﺎﳌﺸﻔﻰ ﺭﲪﺔ ﻟﻠﻤﺮﺿﻰ ﻭﺍﻟﱰﻫﺔ ﺭﲪﺔ ﻟﻸﺻﺤﺎﺀ‪ ،‬ﻭﺍﻷﺻﺤﺎﺀ ﻻ ﻳﻨﺎﺳﺒﻬﻢ‬
‫ﺍﳌﺸﻔﻰ‪ ،‬ﻛﻤﺎ ﻻ ﺗﻨﺎﺳﺐ ﺍﳌﺮﺿﻰ ﺍﻟﱰﻫﺎﺕ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﺘﺠ ﱟﻞ ﺑﺄﲰﺎﺋﻪ ﻋﻠﻰ‬
‫ﻼ ﲟﺎ ﻳﻨﺎﺳﺒﻪ ﻭﲟﺎ ﻓﻴﻪ ﺍﳋﲑ ﻟﻪ ﻭﻫﻮ ﺗﻌﺎﱃ ﺑﻴﺪﻩ ﺍﳋﲑ‪.‬‬
‫ﻛﺎﻓﺔ ﻋﺒﺎﺩﻩ ﻛ ‪‬‬
‫)‪ (١‬ﺍﻧﻈﺮ ) ﲝﺚ ﺍﻟﻨﺎﺭ ( ﰲ ﻛﺘﺎﺏ ﺗﺄﻭﻳﻞ ﺍﻷﻣﲔ ﻟﻠﻌﻼﻣﺔ ﺍﻟﻜﺒﲑ ﳏﻤﺪ ﺃﻣﲔ ﺷﻴﺨﻮ ‪.‬‬
‫‪٧٣‬‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTVI@òzЗÛa‬‬
‫ﻛﻤﺎ ﺟﻌﻞ ﺩﻋﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻫﻠﻪ ﻭﻏﲑ ﺃﻫﻠﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻳﻨﻔﻌﻪ ﰲ ﻗﱪﻩ‪.‬‬
‫ﻓﻼ ﺑ‪‬ﻌﺪ ﰲ ﺃﻥ ﻳﻜﺮﻡ ﺍﷲ ﻋﺒﺎﺩﻩ ﺍﳌﺼﻄﻔﲔ ﺍﻷﺧﻴﺎﺭ‪ ،‬ﻓﻴﺸﻔﻌﻬﻢ ﻓﻴﻤﻦ ﺷﺎﺀ‬
‫ﻣﻦ ﺧﻠﻘﻪ ﳑﻦ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻜﺎﺛﺮﺕ ﺣﻮﻟﻪ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪ » :‬ﳜﺮﺝ ﻗﻮﻡ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺸﻔﺎﻋﺔ ﳏﻤﺪ ‪ ‬ﻓﻴﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ‬
‫ﻭﻳﺴﻤﻮﻥ ﺍﳉﻬﻨﻤﻴﲔ «‪.‬‬
‫» ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻗﻮﻡ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻛﺄ‪‬ﻢ ﺍﻟﺜﻌﺎﺭﻳﺮ « ﺍﻟﺜﻌﺎﺭﻳﺮ‪ :‬ﻧﺒﺎﺕ‬
‫ﻛﺎﳍﻠﻴﻮﻥ‪.‬‬
‫» ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﺸﻔﺎﻋﺔ ﺭﺟﻞ ﻣﻦ ﺃﻣﱵ ﺃﻛﺜﺮ ﻣﻦ ﺑﲏ ﲤﻴﻢ «‪.‬‬
‫» ﻳﺸﻔﻊ ﺍﻟﺸﻬﻴﺪ ﰲ ﺳﺒﻌﲔ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ «‪.‬‬
‫» ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﹰﺎ‬
‫ﻣﻦ ﻗﻠﺒﻪ «‪.‬‬
‫» ﻟﻜﻞ ﻧﱯ ﺩﻋﻮﺓ‪ ،‬ﻓﺄﺭﻳﺪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﺃﻥ ﺃﺧﺘﺒﺊ ﺩﻋﻮﰐ ﺷﻔﺎﻋ ﹰﺔ‬
‫ﻷﻣﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ «‪.‬‬
‫» ﻛﻞ ﻧﱯ ﻗﺪ ﺳﺄﻝ ﺳﺆﺍﻻﹰ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻟﻜﻞ ﻧﱯ ﺩﻋﻮﺓ‪ ،‬ﺩﻋﺎ ‪‬ﺎ‬
‫ﺍﺳﺘﺠﻴﺐ‪ ،‬ﻓﺠﻌﻠﺖ ﺩﻋﻮﰐ ﺷﻔﺎﻋﺔ ﻷﻣﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ «‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺟﻮﺍﺑﹰﺎ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺃﻭﺭﺩﻫﺎ ﻓﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺃﺟﻴﺐ‪:‬‬
‫‪٧٤‬‬
‫ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﻟﻄﻬﺎﺭﺓ ﻻ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﻮﺳﺎﻃﺔ ﻓﻤﻦ ﱂ ﻳﻄﻬﺮ‬
‫ﰲ ﺩﻧﻴﺎﻩ ﻓﻼ ﺑ ‪‬ﺪ ﻟﻪ ﻣﻦ ﻋﻼﺝ ﺍﻟﻨﺎﺭ ﻟﻴﻄﻬﺮ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﹸﺛ ‪‬ﻢ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫ﺍ‪‬ﺗﻘﹶﻮﺍ ‪ (١){..‬ﺑﻌﺪ ﻋﻼﺝ ﺃﻟﻒ‪ ..‬ﺃﻟﻔﲔ ﻣﻦ ﺗﻘﺪﻳﺮ ﺍﻷﻋﻮﺍﻡ ﺃﻗﻞ ﺃﻛﺜﺮ ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ‪ ،‬ﻭﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ » :‬ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ﰲ‬
‫ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ «‪.‬‬
‫ﻓﻠﻮ ﺻﺎﺭ ﻟﻪ ﻣﺮﻭﺭ ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺑﺎﳊﻖ ﻭﺃﻫﻠﻪ ﰲ ﺩﻧﻴﺎﻩ ﻓﺎﻟﻨﺘﻴﺠﺔ ﻣﻘﺮ‪‬ﻩ‬
‫ﻟﻠﺠﻨﺔ‪ ،‬ﻭﻗﺪ ﻳﻄﻬﺮ ﺑﺎﻟﱪﺯﺥ ﺑﻌﺪ ﺷﺪﺍﺋﺪ ﻭﺃﻫﻮﺍﻝ ﻭﺍﻟﻌﺎﻗﻞ ﻣﻦ ﻳﺴﻠﻚ ﺳﺒﻞ‬
‫ﺍﳊﻖ ﰲ ﺩﻧﻴﺎﻩ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻷﻣﺎﱐ ﻭﺍﻟﺸﻔﺎﻋﺎﺕ‪ ،‬ﻓﺪﻳﻦ ﺍﻹﺳﻼﻡ ﺩﻳﻦ‬
‫ﺣﻘﺎﺋﻖ‪ .‬ﻭﻗﺪ ﲤﱠﺖ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺼﻔﺤﺔ‬
‫)‪ (٤٣‬ﻣﻦ ﻛﺘﺎﺏ )ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ(‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTWI@òzЗÛa‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ‪ » :‬ﻓﻴﺸﻔﻊ ﺍﻟﻨﺒﻴﻮﻥ ﻭﺍﳌﻼﺋﻜﺔ‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﳉﺒﺎﺭ‪ :‬ﺑﻘﻴﺖ ﺷﻔﺎﻋﱵ‪ ،‬ﻓﻴﻘﺒﺾ ﻗﺒﻀﺔ ﻣﻦ ﺍﻟﻨﺎﺭ‬
‫ﻓﻴﺨﺮﺝ ﺃﻗﻮﺍﻣﹰﺎ ﻗﺪ ﺍﻣﺘﺤﺸﻮﺍ ) ﺃﻱ ﺍﺣﺘﺮﻗﻮﺍ ( ﻓﻴﻠﻘﻮﻥ ﰲ ‪‬ﺮ ﺑﺄﻓﻮﺍﻩ ﺍﳉﻨﺔ‬
‫ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎﺀ ﺍﳊﻴﺎﺓ‪ » .«..‬ﻟﻜﻞ ﻧﱯ ﺩﻋﻮﺓ ﻣﺴﺘﺠﺎﺑﺔ‪ ،‬ﻓﺘﻌﺠﻞ ﻛﻞ ﻧﱯ‬
‫ﺩﻋﻮﺗﻪ‪ ،‬ﻭﺇﱐ ﺧﺒﺄﺕ ﺩﻋﻮﰐ ﺷﻔﺎﻋﺔ ﻷﻣﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻬﻲ ﻧﺎﺋﻠﺔ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ‪ ،‬ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻣﱵ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴﺌﹰﺎ «‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻣﺮﱘ ‪ :‬ﺍﻵﻳﺔ )‪. (٧٢‬‬
‫‪٧٥‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﱂ ﳚﺪ ﻓﻴﻪ ﺇﻻ ﻧﻔﻲ ) ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺸﺮﻛﻴﺔ ( ﺍﻟﱵ ﻛﺎﻥ‬
‫ﻳﻌﺘﻘﺪﻫﺎ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﶈﺮ‪‬ﻓﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺃﺟﻞ ﻧﻔﻰ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺗﻜﻮﻥ ﻟﻶﳍﺔ ﺍﻟﺰﺍﺋﻔﺔ ﺷﻔﺎﻋﺔ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻤﺸﺮﻛﲔ‬
‫ﻉ{‬‫ﲔ ِﻣ ‪‬ﻦ ‪‬ﺣﻤِﻴ ٍﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺷﻔِﻴ ٍﻊ ‪‬ﻳﻄﹶﺎ ‪‬‬
‫ﺷﻔﻴﻊ ﻳﻄﺎﻉ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻣ‪‬ﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻏﺎﻓﺮ )‪ .(١٨‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﻌﱪ ﻛﺜﲑﹰﺍ ﻋﻦ ﺍﻟﺸﺮﻙ ﺑﺎﻟﻈﻠﻢ‪ ،‬ﻭﻋﻦ ﺍﳌﺸﺮﻛﲔ‬
‫ﺑﺎﻟﻈﺎﳌﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺮﻙ ﻇﻠﻢ ﻋﻈﻴﻢ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻭﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻔﺤﺔ ﻳﻨﺎﻗﺾ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﻛﻠﻬﺎ‬
‫ﻣﻦ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺴﺖ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻓﻼ ﻳ‪‬ﻘﺒﻞ ‪‬ﺎ‪ ،‬ﻓﻬﻲ ﺷﻔﺎﻋﺎﺕ ﺷﺮﻛﻴﺔ‬
‫ﻣﺜﻞ ﻣﺎ ﻋﻨﺪ ﺍﶈﺮ‪‬ﻓﲔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷﺧﺮﻯ ﻭﱂ ﻳﺘﻜﻠﱠﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻋﻨﻬﺎ‪.‬‬
‫ﲔ ِﻣ ‪‬ﻦ ‪‬ﺣﻤِﻴ ٍﻢ‬ ‫ﻛﻤﺎ ﺟ‪‬ﻌﻞ ﺍﻟﻈﻠﻢ ﻫﻮ ﺍﻟﺸﺮﻙ ﻭﻓﺴ‪‬ﺮ ﺍﻵﻳﺔ }‪ ..‬ﻣ‪‬ﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻉ { ﲟﻌﲎ‪" :‬ﻣﺎ ﻟﻠﻤﺸﺮﻛﲔ ﻣﻦ ﲪﻴﻢ ﻭﻻ ﺷﻔﻴﻊ ﻳﻄﺎﻉ"‪.‬‬ ‫‪‬ﻭ ﹶﻻ ‪‬ﺷﻔِﻴ ٍﻊ ‪‬ﻳﻄﹶﺎ ‪‬‬
‫ﻟﻴﺲ ﺍﻟﺸﺮﻙ ﻫﻮ ﺍﻟﻈﻠﻢ ﻓﻘﻂ ﻭﺍﻟﻈﻠﻢ ﺃﻧﻮﺍﻉ‪ ،‬ﻭﻻ ﺗﺒﺪﻳﻞ ﻟﻜﻼﻡ ﺍﷲ‪ .‬ﻗﺎﻝ‬
‫ﺽ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ ‪ : (١){..‬ﺃﻱ ﱂ‬ ‫ﺕ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻓﹶﺄ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺗﻌﺎﱃ‪ } :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻇﹶﻠﻢ‪ِ ‬ﻣ ‪‬ﻤ ‪‬ﻦ ﺫﹸ ﱢﻛ ‪‬ﺮ ﺑِﺂﻳ‪‬ﺎ ِ‬
‫ﻳﻔﻜﱢﺮ ‪‬ﺎ‪ ،‬ﻓﻬﻞ ﻋﺪﻡ ﺍﻟﺘﻔﻜﲑ ﺑﺎﻵﻳﺎﺕ ﺷﺮﻙ؟!‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻇ ﹶﻠﻢ‪‬‬
‫ﺤ ‪‬ﻖ ﹶﻟﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻩ‪ : (٢){..‬ﻭﻫﻞ‬ ‫ﺏ ﺑِﺎﹾﻟ ‪‬‬ ‫ِﻣ ‪‬ﻤ ِﻦ ﺍ ﹾﻓ‪‬ﺘ ‪‬ﺮﻯ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻛﺬِﺑﹰﺎ ﹶﺃ ‪‬ﻭ ﹶﻛ ﱠﺬ ‪‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ :‬ﺍﻵﻳﺔ )‪. (٦٨‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪ :‬ﺍﻵﻳﺔ )‪. (٥٧‬‬
‫‪٧٦‬‬
‫ﺍﻹﻓﺘﺮﺍﺀ ﻫﻮ ﺷﺮﻙ؟!‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ..} :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻇﹶﻠﻢ‪ِ ‬ﻣ ‪‬ﻤ ‪‬ﻦ ﹶﻛ‪‬ﺘ ‪‬ﻢ ‪‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ﹰﺓ‬
‫ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪ : (١){..‬ﻭﻫﻞ ﻛﺘﻤﺎﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺷﺮﻙ؟!‪ .‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻇﻠﻢ‬
‫ﻭﻟﻴﺴﺖ ﺷﺮﻛﹰﺎ‪ .‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺸﺮﻙ ﻇﻠﻤﹰﺎ ﻓﻘﻂ؟‪ .‬ﻭﻫﻞ ﻫﺆﻻﺀ ﻛﻠﻬﻢ‬
‫ﻣﺸﺮﻛﻮﻥ؟!‪ .‬ﺇﻥ ﺍﻟﺸﺮﻙ ﻟﺸﻲﺀ ﻋﻈﻴﻢ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﻗﺪ ﻳﻈﻠﻢ ﺍﳌﺮﺀ ﻫﺮ ﹰﺓ ﺣﲔ‬
‫ﻳﻨﺴﻰ ﺃﻥ ﻳﻀﻊ ﳍﺎ ﺍﳌﺎﺀ ﺃﻭ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ..} :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻻ ‪‬ﺗﺆ‪‬ﺍ ِﺧ ﹾﺬﻧ‪‬ﺎ‬
‫ِﺇ ﹾﻥ ‪‬ﻧﺴِﻴﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﺧ ﹶﻄ ﹾﺄﻧ‪‬ﺎ {)‪ : (٢‬ﻭﻗﺪ ﳜﻄﺊ ﻓﻴﻈﻠﻢ ﺃﺣﺪﹰﺍ ﺑﻐﲑ ﻗﺼﺪٍ‪ ،‬ﻓﻬﻞ ﻫﺬﺍ‬
‫ﺷﺮﻙ؟‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HTXI@òzЗÛa‬‬
‫ﻒ ﻣﻄﻠﻖ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻛﻤﺎ ﺯﻋﻢ ﻣﻦ ﺯﻋﻢ‪ ،‬ﺑﻞ ﻧﻔﻰ‬ ‫ﻓﺎﻟﻘﺮﺁﻥ ﺇﺫﻥ ﱂ ﻳﻨ ِ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﺍﺩﻋﺎﻫﺎ ﺍﳌﺸﺮﻛﻮﻥ ﻭﺍﶈﺮﻓﻮﻥ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻦ ﺃﺳﺒﺎﺏ ﻓﺴﺎﺩ‬
‫ﻛﺜﲑ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺬﻳﻦ ﻳﻘﺘﺮﻓﻮﻥ ﺍﳌﻮﺑﻘﺎﺕ‪ ،‬ﻣﺘﻜﻠﲔ ﻋﻠﻰ ﺃﻥ‬
‫ﺷﻔﻌﺎﺀﻫﻢ ﻭﻭﺳﻄﺎﺀﻫﻢ ﺳﲑﻓﻌﻮﻥ ﻋﻨﻬﻢ ﺍﻟﻌﻘﻮﺑﺔ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳌﻠﻮﻙ‬
‫ﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﺣﻜﺎﻡ ﺍﳉﻮﺭ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ..‬ﺍﻧﺘﻬﻰ‪ .‬ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﻔﻰ ﺷﻔﺎﻋﺔ‬
‫ﻭﺃﺛﺒﺖ ﺃﺧﺮﻯ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻧﺆﻣﻦ ﺑﺒﻌﺾ ﺍﻵﻳﺎﺕ ﻭﻧﻜﻔﺮ ﺑﺒﻌﺾ؟!‪ .‬ﺇﻥ ﺍﳌﺴﻠﻢ‬
‫ﺍﳊﻖ ﻻ ﻳﻀﺮﺏ ﺍﻟﻨﺼﻮﺹ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻭﻟﻜﻦ ﻳﺮﺩ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺇﱃ‬
‫ﺍﶈﻜﻤﺎﺕ‪ ،‬ﻭﳚﻤﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ‪ ،‬ﻭﻳﻔﺴﺮ ﺍﻟﻌﺎﻡ ﺑﺎﳋﺎﺹ ﻭﻳﺄﺧﺬ ‪‬ﺎ‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٨٦‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (١٤٠‬‬
‫‪٧٧‬‬
‫ﲨﻴﻌﺎﹰ‪ ،‬ﲝﻴﺚ ﻳﻀﻊ ﻛﻼ ﻣﻨﻬﺎ ﰲ ﻣﻮﺿﻌﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﻫ‪‬ﺪﻱ ﺇﻟﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪.‬‬
‫ﻣﻮﻗﻒ ) ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ( ﻣﻦ ﺍﻟﺴﻨﺔ‪ :‬ﻭﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻥ ﺍﳉﺪﻝ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ) ﻗﻀﻴﺔ ﺍﻟﺸﻔﺎﻋﺔ ( ﻗﺪ ﺃﺩﻯ ﺑﺎﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﺇﱃ‬
‫ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﻳﻌﱪ ﻋﻨﻬﺎ ﺩﺍﺋﻤﹰﺎ ﺑـ ) ﺍﻟﺴﲑﺓ ( ﻭﺍﻟﺴﲑﺓ ﺟﺰﺀ‬
‫ﻳﺴﲑ ﻣﻦ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻗﺪ ﺧﺎﺽ ﻓﻴﻬﺎ ﲜﺴﺎﺭﺓ ﻣﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﳌﺜﻠﻪ ﺃﻥ ﳜﻮﺿﻬﺎ‪،‬‬
‫ﻼ‬
‫ﻛﻤﺎ ﳜﻮﺽ ﺍﻟﻐﺮﻳﺐ ﻋﻦ ﺍﻟﻌﻠﻢ ) ﺍﻟﻐﺸﻴﻢ ( ﻓﻴﻤﺎ ﻻ ﳛﺴﻨﻪ‪ ..‬ﻓﻴﺨﻠﻂ ﺣﺎﺑ ﹰ‬
‫ﺑﻨﺎﺑﻞ‪ ،‬ﻭﺣﻘﹰﺎ ﺑﺒﺎﻃﻞ‪ .‬ﻭﻛﻨﺖ ﺃﻭﺩ ﺃﻥ ﻳﺘﺮﻳﺚ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻳﺮﺍﺟﻊ ﺑﻌﺾ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﳚﻤﻌﻮﻥ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺑﲔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻭﺍﻟﻘﻮﻝ‪" :‬ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﻔﻰ ﺷﻔﺎﻋﺔ ﻭﺃﺛﺒﺖ ﺃﺧﺮﻯ‪ .."..‬ﻓﺎﳊﻖ ﺃﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﻧﻔﻰ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻈﺎﳌﺔ ﺍﻟﱵ ﺩﺳ‪‬ﻮﻫﺎ ﻭﺃﺛﺒﺖ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﻤﺆﻣﻨﲔ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻌﺮﺟﻮﺍ ‪‬ﺎ ﰲ ﻣﻌﺎﺭﺝ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﷲ ﻭﻃﺎﻋﺘﻪ ﻻ ﻣﻌﺼﻴﺘﻪ‪.‬‬
‫ﺼﺮ‪‬ﻭ ‪‬ﻩ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ ﺍﱠﻟﺬِﻱ ﺃﹸﻧ ِﺰ ﹶﻝ ‪‬ﻣ ‪‬ﻌﻪ‪‬‬
‫}‪ ..‬ﻓﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺰﺭ‪‬ﻭ ‪‬ﻩ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ِﻠﺤ‪‬ﻮ ﹶﻥ {)‪ (١‬ﻓﺎﻟﺸﻔﺎﻋﺔ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻋﻨﺪﻫﺎ‬ ‫ﺃﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺗﺴﺘﻤﺮ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪ :‬ﺍﻵﻳﺔ )‪. (١٥٧‬‬


‫‪٧٨‬‬
‫ﻭﻟﻘﺪ ﻗﺎﻝ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ (‪" :‬ﻭﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻥ ﺍﳉﺪﻝ ﻗﺪ ﺃﺩ‪‬ﻯ‬
‫ﺑﺎﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ..‬ﻭﻗﺪ ﺧﺎﺽ ﻓﻴﻬﺎ‬
‫ﲜﺴﺎﺭﺓ ﻣﺎ ﻛﺎﻥ ﳌﺜﻠﻪ ﺃﻥ ﳜﻮﺿﻬﺎ ﻛﻤﺎ ﳜﻮﺽ ﺍﻟﻐﺮﻳﺐ ﻋﻦ ﺍﻟﻌﻠﻢ ﻓﻴﻤﺎ ﻻ‬
‫ﳛﺴﻨﻪ"‪.‬‬
‫ﺇﻥ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﱂ ﻳﻨﻜﺮ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺣﺮﺹ ﻋﻠﻰ ﻧﻘﺎﺋﻬﺎ ﻭﺻﻔﺎﺋﻬﺎ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﻋﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﻋﺪﻡ‬
‫ﺍﻟﺘﻘﻮ‪‬ﻝ ﻋﻠﻴﻪ ﺑﺄﻧﻪ ﺃﻧﻜﺮ ﺍﻟﺴﻨﺔ ﻓﻬﻮ ﱂ ﻳﻘﺒﻞ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺿﻮﻋﺔ‪ ،‬ﺑﻞ ﺃﻧﻜﺮ‬
‫ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﻣﺎ ‪‬ﺩﺱ‪ ‬ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ ﳑﺎ ﳜﺎﻟﻒ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ..‬ﻓﺎﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ ‬ﻻ ﳜﺎﻟﻒ ﻛﻼﻡ ﺭﺑﻪ‪.‬‬
‫ﻟﻘﺪ ﺃﺭﺩﰎ ﻣﻦ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺍﻟﻠﺠﻮﺀ ﻟﻠﺬﻳﻦ ﳚﻤﻌﻮﻥ ﺑﲔ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨﺔ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﳜﺎﻟﻒ ﻛﻼﻡ ﺍﷲ؟‪ .‬ﻭﻫﻞ ﻫﻨﺎﻙ‬
‫ﻛﻬﻨﻮﺕ ﻭﻓﺮﻳﺴﻴﲔ ﰲ ﺍﻹﺳﻼﻡ ﻓﻨﺘﺒﻌﻬﻢ ﺇﻥ ﺧﺎﻟﻔﻮﺍ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ!‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HUP@M@TYI@òzЗÛa‬‬
‫ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ‪ :‬ﺇﻥ ﺍﷲ ﱂ ﻳﻀﻤﻦ ﻟﻨﺎ ﺣﻔﻆ ﻛﺘﺎﺏ ﺇﻻ‬
‫ﺤﻦ‪ ‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺍﻟ ﱢﺬ ﹾﻛ ‪‬ﺮ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﺤ‪‬ﺎِﻓﻈﹸﻮ ﹶﻥ { ﺍﳊﺠﺮ‬
‫ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ } :‬ﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫)‪ .(٩‬ﻭﱂ ﻳﺘﻜﻔﻞ ﻟﻨﺎ ﲝﻔﻆ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻻ ﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺻﻨﻔﻬﺎ ﺍﻟﺒﺸﺮ‪.‬‬

‫‪٧٩‬‬
‫ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﶈﻘﻘﲔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻣﺜﺎﻝ ﺍﻹﻣﺎﻡ ﺃﰊ‬
‫ﺇﺳﺤﺎﻕ ﺍﻟﺸﺎﻃﱯ ﺑﻴﻨﻮﺍ ﺍﻷﺩﻟﺔ‪ :‬ﺃﻥ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻳﺘﻀﻤﻦ ﻭﻳﺴﺘﻠﺰﻡ ﺣﻔﻆ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻷﻥ ﺣﻔﻆ ﺍﳌﺒﻴ‪‬ﻦ ﻳﻘﺘﻀﻲ ﺣﻔﻆ ﺑﻴﺎﻧﻪ‪ ،‬ﻭﺇﻻ ﺑﻘﻲ ﺑﻼ ﺑﻴﺎﻥ‪.‬‬
‫ﺱ ﻣ‪‬ﺎ ﻧ‪ ‬ﺰ ﹶﻝ‬
‫ﻚ ﺍﻟ ﱢﺬ ﹾﻛ ‪‬ﺮ ِﻟﺘ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ‪ } :‬ﻭﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻌﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ { ﺍﻟﻨﺤﻞ )‪.(٤٤‬‬
‫ﻭﻟﻘﺪ ﺑﻴ‪‬ﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺑﻘﻮﻟﻪ ﻭﻓﻌﻠﻪ ﻭﺗﻘﺮﻳﺮﻩ‪ ،‬ﻭﻫﻴﺄ ﺍﷲ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪،‬‬
‫ﻭﺑﻌﺚ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻗﺎﻣﻮﺍ ﲝﻔﻆ ﺍﻟﺴﻨﺔ ﻭﲨﻌﻬﺎ ﻭﳔﻠﻬﺎ ﻭﺗﻄﻬﲑﻫﺎ ﻣﻦ‬
‫ﺍﳌﺪﺳﻮﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﲪﻞ ﻋﻠﻢ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﻛﻞ ﺧﻠﻒ ﻋﺪﻭﻟﻪ‪ ،‬ﻳﻨﻔﻮﻥ ﻋﻨﻪ‬
‫ﲢﺮﻳﻒ ﺍﻟﻐﺎﻟﲔ‪ ،‬ﻭﺍﻧﺘﺤﺎﻝ ﺍﳌﺒﻄﻠﲔ‪ ،‬ﻭﺗﺄﻭﻳﻞ ﺍﳉﺎﻫﻠﲔ‪ .‬ﻭﻟﻮﻻ ﺍﻟﺴﻨﺔ ﻣﺎ ﻋﺮﻓﻨﺎ‬
‫ﻛﻴﻒ ﻧﺼﻠﻲ ﺃﻭ ﻧﺆﺫﻥ ﺃﻭ ﻧﺰﻛﻲ ﺃﻭ ﳓﺞ‪ ،‬ﻓﺎﻟﺴﻨﺔ ﻫﻲ ﺍﻟﱵ ﻓﺼﻠﺖ ﻟﻨﺎ ﳎﻤﻞ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻭﺿﺤﺖ ﻟﻨﺎ ﺍﻟﻜﺜﲑ ﳑﺎ ﺗﻀﻄﺮﺏ ﺍﻷﻓﻬﺎﻡ ﻓﻴﻪ‪.‬‬
‫ﺍﻋﺘﻤﺪ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﻋﻠﻰ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ‪ » :‬ﻻ‬
‫ﺗﻜﺘﺒﻮﺍ ﻋﲏ ﺷﻴﺌﹰﺎ ﻏﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻦ ﻛﺘﺐ ﺷﻴﺌﹰﺎ ﻏﲑ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻴﻤﺤﻪ «‬
‫ﻭﻫﻮ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻭﱂ ﻳﺮﻭﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻳﺮﺍﻩ ﻣﻮﻗﻮﻓﺎﹰ‪ ،‬ﺃﻱ‬
‫ﻣﻦ ﻛﻼﻡ ﺃﰊ ﺳﻌﻴﺪ ﻧﻔﺴﻪ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﺤﻦ‪‬‬
‫ﺃﻓﻼ ﺗﺮﺿﻮﻥ ﻣﻦ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﻣﺎ ﻗﺎﻟﻪ ﺗﻌﺎﱃ‪ِ } :‬ﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﻒ ﺗﻌﻬ‪‬ﺪ ﺍﳋﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ‬ ‫‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺍﻟ ﱢﺬ ﹾﻛ ‪‬ﺮ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﺤ‪‬ﺎِﻓﻈﹸﻮ ﹶﻥ {‪ ..‬ﺃ ‪‬ﻭ ﹾﱂ ﻳﻜ ِ‬
‫ﺑﺎﳊﻔﻆ‪ ،‬ﻭﻫﻞ ﺗﻈﻨﻮﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﻭﺗﺮﻙ ﻛﺘﺎﺑﻪ ﻓﻘﻂ ﻟﻠﺒﺨﺎﺭﻱ‪ ..‬ﻓﻤﺎ‬
‫‪٨٠‬‬
‫ﻗﺎﻟﻪ ﻗﺒﻠﻮﻩ ﻭﻣﺎ ﱂ ﻳﻘﻠﻪ ﺗﺮﻛﻮﻩ‪ .‬ﺃﻣﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﺑ ﹾﻞ ﻫ‪ ‬ﻮ ﺁﻳ‪‬ﺎﺕ‪ ‬ﺑ‪‬ﻴﻨ‪‬ﺎﺕ‪ ‬ﻓِﻲ‬
‫ﺻﺪ‪‬ﻭ ِﺭ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪ ..(١){..‬ﻭﻫﻞ ‪‬ﺣﺼِﺮ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺒﺨﺎﺭﻱ ﻓﻘﻂ‬ ‫‪‬‬
‫ﻓﻤﺎ ﺭﻭﺍﻩ ﻓﺎﺗ‪‬ﺒﻌﻮﻩ‪ ..‬ﻫﻞ ﺃﻣﺮﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﺍ ﺃﻡ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ‬
‫ﻳﻌﻠﻤﻮﻥ ﺻﺤﺘﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ؟‪ .‬ﺃﱂ ﻳﻘﻞ ﺗﻌﺎﱃ‪ } :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ‬
‫ﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ‪‬ﻭﹸﺃ ‪‬ﻭﻟِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪ (١){..‬ﻭﺍﻟﺼﻴﻐﺔ ﺑﺎﳉﻤﻊ‬
‫ﻓﻬﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻫﻮ ﺃﻭﻟﻮﺍ ﺍﻷﻣﺮ ﺑﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﺃﻡ ﻫﻞ ﺃﺣﺎﻁ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺑﻜﻞ ﻣﺎ ﺳﻨ‪‬ﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺗﻄﺒﻴﻘﹰﺎ ﻭﺷﺮﺣﹰﺎ ﻟﻜﻼﻡ ﺍﷲ ﻓﺮﺍﻓﻘﻪ ﻭﺷﻬﺪﻩ‬
‫ﺽ ِﻣ ‪‬ﻦ‬ ‫ﻭﺃﺣﺎﻁ ﺑﻜ ﱢﻞ ﻣﺎ ﻓﻌﻠﻪ ‪ ‬ﻭﺑﻜﺘﺎﺏ ﺍﷲ ﺍﻟﺬﻱ } ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ‬‫ﺕ ﹶﻛ ِﻠﻤ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻳﻤ‪ ‬ﺪﻩ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ‪‬ﺳ ‪‬ﺒ ‪‬ﻌﺔﹸ ﹶﺃ‪‬ﺑﺤ‪ٍ ‬ﺮ ﻣ‪‬ﺎ ‪‬ﻧ ِﻔ ‪‬ﺪ ‪‬‬
‫ﺠ ‪‬ﺮ ٍﺓ ﹶﺃﻗﹾﻼﻡ‪ ‬ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫‪‬ﺷ ‪‬‬
‫ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﺰِﻳﺰ‪ ‬ﺣﻜِﻴﻢ‪. (٢){ ‬‬
‫ﻯ ‪‬ﻭ ِﺷﻔﹶﺎﺀٌ {)‪.. (٣‬‬
‫ﺃ ‪‬ﻭ ﹾﱂ ﻳﻘﻞ ﺗﻌﺎﱃ‪ ..} :‬ﹸﻗ ﹾﻞ ﻫ‪ ‬ﻮ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻫ‪‬ﺪ ‪‬‬
‫ﻓِﻠ ‪‬ﻢ ﳛﺼﺮﻭﻥ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺴﻨﺔ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻤﺎ ﻗﺎﻟﻪ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻭﻣﺎ ﱂ‬
‫ﻳﻘﻠﻪ ﺧﻄﺄ ﺣﱴ ﻟﻮ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻓﻼ ﻳﻘﺒﻠﻮﺍ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪ » :‬ﻻ‬
‫ﺗﻜﺘﺒﻮﺍ ﻋﲏ ﺷﻴﺌﹰﺎ ﻏﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻦ ﻛﺘﺐ ﺷﻴﺌﹰﺎ ﻏﲑ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻴﻤﺤﻪ «‪..‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ :‬ﺍﻵﻳﺔ )‪. (٤٩‬‬


‫)‪ (٢‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٧‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (٥٩‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﳏﻤﺪ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٤‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ‪ :‬ﺍﻵﻳﺔ )‪. (٤٤‬‬
‫‪٨١‬‬
‫ﺃ ‪‬ﻭ ﻟﻴﺲ ﻫﺬﺍ ﻋﲔ ﺍﻟﺸﺮﻙ!‪ .‬ﻗﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﻡ ﻗﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ؟!‪ .‬ﺣﱴ ﳝ‪‬ﻢ ﺍﻟﻨﺎﺱ ﻭﺟﻬﺘﻬﻢ ﳓﻮ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﻜﺘﺐ ﻭﻫﺠﺮﻭﺍ ﻛﺘﺎﺏ‬
‫ﺍﷲ‪ ..‬ﺃﻓﻠﻢ ﻳﺄﻣﺮﻧﺎ ﺗﻌﺎﱃ ﺃﻥ ﻧﺘﺪﺑﺮ ﻛﺘﺎﺑﻪ ﻻ ﻛﺘﺐ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ‪.‬‬
‫ﺏ ﹶﺃ ﹾﻗﻔﹶﺎﹸﻟﻬ‪‬ﺎ {)‪. (٤‬‬
‫ﻼ ‪‬ﻳ‪‬ﺘ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﺃ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮ ٍ‬
‫} ﹶﺃﹶﻓ ﹶ‬
‫ﺻﺪ‪‬ﻭ ِﺭ‬
‫ﻫﻞ ﺃﻣﺮﻧﺎ ﺍﷲ ‪‬ﺬﺍ؟‪ .‬ﺃﻣﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﺑ ﹾﻞ ﻫ‪ ‬ﻮ ﺁﻳ‪‬ﺎﺕ‪ ‬ﺑ‪‬ﻴﻨ‪‬ﺎﺕ‪ ‬ﻓِﻲ ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪ .{..‬ﻗﺎﻝ ﺗﻌﺎﱃ ﺇﻥ ﺣﻘﺎﺋﻖ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺼﺪﻭﺭ ﻻ‬
‫ﺨ ‪‬ﻴ ِﺮ‪ .. (١){..‬ﻭﱂ‬
‫ﰲ ﺍﻟﺴﻄﻮﺭ‪ ،‬ﻭﺩﺍﺋﻤﹰﺎ } ‪‬ﻭﹾﻟ‪‬ﺘ ﹸﻜ ‪‬ﻦ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣﺔﹲ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﳛﺼﺮ ﺗﻌﺎﱃ ﻓﻀﻠﻪ ﺑﺄﻣﺔ ﺩﻭﻥ ﺃﻣﺔ ﻭﻻ ﺯﻣﻦ ﺩﻭﻥ ﺯﻣﻦ ﻭﱂ ﻳﻜﻞ ﺃﻣﺮ ﺩﻳﻨﻪ‬
‫ﻻﻣﺮﺉ ﻟﻴﺲ ﺑﺮﺳﻮﻝ ﻭﻻ ﻧﱯ‪ ،‬ﻭﱂ ﻳﻘﻞ "ﻭﻣﺎ ﺁﺗﺎﻛﻢ ﺍﻟﺒﺨﺎﺭﻱ ﻓﺨﺬﻭﻩ"‪..‬‬
‫ﻼ ﲟﺎ ﺳﻨ‪‬ﻪ ﺃﺧﺬﹰﺍ‬‫ﺃﺗﺎﻧﺎ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺷﺮﺣﻪ ﻗﻮ ﹰﻻ ﲝﺪﻳﺜﻪ ﺍﻟﺸﺮﻳﻒ ﻭﻋﻤ ﹰ‬
‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻔﻬﻤﻪ ﺍﻟﻌﺎﱄ ﻟﻪ ﻭﻣﻦ ﺑﻌﺪﻩ ﺧﻠﻔﺎﺀ ﻳﺮﺷﺪﻭﻥ ﺇﱃ ﻳﻮﻡ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﻬﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻫﻮ ﺍﻟﻌﺎﱂ ﺍﻟﻮﺣﻴﺪ ﻭﻭﺭﻳﺚ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺣﺪﻩ ﻻ ﻗﺒﻠﻪ ﻭﻻ ﺑﻌﺪﻩ‪ ..‬ﻓِﻠ ‪‬ﻢ ﺣﺼﺮﰎ ﻋﻠﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺑﺎﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ﻭﻣﺎ ﱂ ﻳﻘﻠﻪ ﻻ ﺗﻘﺒﻠﻮﻥ ﺑﻪ‪ ،‬ﻓﻬﻞ ﻫﻮ‬
‫ﰲ ﻧﻈﺮﻛﻢ ﺇﻟﻪ؟‪ .‬ﺃ ‪‬ﻭ ﻟﻴﺲ ﻫﺬﺍ ﻋﲔ ﺍﻟﺸﺮﻙ!‪.‬‬
‫ﻳﻘﻮﻟﻮﻥ ﻟﻮﻻ ﺍﻟﺴﻨﺔ ﻣﺎ ﻋﺮﻓﻨﺎ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪:‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٨٢‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (١٠٤‬‬
‫‪٨٢‬‬
‫}‪ ..‬ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﻳ‪ ‬ﻌﱢﻠﻤ‪‬ﻜﹸ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ‪ .. (٢){..‬ﻭﺍﻟﺴﻨﺔ ﺃﻣﺎ ﺳﻠﻜﻬﺎ ﺧﻠﻔﺎﺅﻩ‬
‫ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻣﺼﺮ ﻣﻦ ﺍﻷﺗﻘﻴﺎﺀ‪ ،‬ﻫﻞ ﺧﻠﻖ ﺗﻌﺎﱃ ﻭﺗﺮﻙ ﻭﺃﻭﻛﻞ ﻛﺎﻓﺔ‬
‫ﺍﻟﻌﺼﻮﺭ ﻟﻠﺒﺨﺎﺭﻱ!‪ .‬ﻫﻞ ﺃﻣﺮﻛﻢ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺬﻟﻚ؟‪ .‬ﻭﻫﻞ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺱ ﺍﳌﻐﺮﺿﻮﻥ‬ ‫ﻣﻌﺼﻮﻡ‪ ..‬ﻧﱯ ﺭﺳﻮﻝ ﺣﱴ ﻻ ﻳﺪﺧﻞ ﺍﻟﺪﺱ ﻋﻠﻰ ﺃﻗﻮﺍﻟﻪ ﻭﻗﺪ ﺩ ‪‬‬
‫ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﳋﻠﹾﻖ ﺍﻟﻨﱯ ﺍﻷﻣﻲ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ ‪ ‬ﺃﺣﺎﺩﻳﺚ ﻻ ﺣﺼﺮ ﳍﺎ‪،‬‬
‫ﻓﻤﻦ ﺃﻳﻦ ﺃﺗﺖ ﻋﺼﻤﺔ ﻛﻼﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻫﻞ ﺣ ﹼﻘﹰﺎ ﺣﻔﻆ ﺗﻌﺎﱃ ﻏﲑ ﺍﻟﻘﺮﺁﻥ‬
‫ﻣﻦ ﺍﻟﺪﺳﻮﺱ؟!‪ .‬ﺃﻭﺻ‪‬ﺎﻛﻢ ﺍﷲ ‪‬ﺬﺍ؟‪ .‬ﺃﺭﻭﻧﺎ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﻳﺄﻣﺮﻧﺎ‬
‫‪‬ﺬﺍ‪ ،‬ﺃﻡ ﻟﺪﻳﻨﺎ ﻛﻬﻨﻮﺕ ﻭﻓﺮﻳﺴﻴﲔ ﻭﺣﺎﺧﺎﻣﺎﺕ ﻧﺘ‪‬ﺒﻌﻬﻢ ﻭ‪‬ﺠﺮ ﻛﺘﺎﺏ ﺍﷲ؟‪.‬‬
‫ﺃﻫﺬﺍ ﺗﺮﺍﺛﻜﻢ ﻭﺍﻟﻘﺮﺁﻥ ﺃﻭﺻﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻔﺘﺢ ﺍﻟﻌﺎﱂ ﻟﻠﻨﻮﺭ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻓﻤﺎﺫﺍ‬
‫ﺃﻭﺻﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺗﺒﺎﻋﻪ؟‪ .‬ﻭﺑﻌﺪ ﻇﻬﻮﺭ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﻗﻮﺍﻟﻪ ﻫﻞ ﻓﺘﺢ ﺑﻌﺪﻫﺎ‬
‫ﺃﺗﺒﺎﻋﻪ ﻣِﺼﺮﹰﺍ ﺃﻡ ﻗﹸﻄﺮﺍﹰ‪ ،‬ﺃﻡ ﺗﻘﻬﻘﺮ ﺍﻹﺳﻼﻡ ﺣﱴ ﻏﺪﻭﻧﺎ ﺃﺿﻌﻒ ﺍﻷﻣﻢ‬
‫ﺇﻃﻼﻗﹰﺎ‪ ..‬ﺃﱂ ﳜﺮ‪‬ﺝ ‪ ‬ﺃﺑﻄﺎ ﹰﻻ ﻫﺪﻭﺍ ﺍﻟﺒﺸﺮﻳﺔ ﺳﻮﻯ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﺎﺫﺍ ﻓﺘﺢ؟‪.‬‬
‫ﻣﻦ ﻫﺪﻯ؟‪ .‬ﻛﻞ ﺻﺤﺎﰊ ﻋﻨﺪﻛﻢ ﺍﺧﺘﻔﻰ ﺫﻛﺮﺍﻩ ﺇ ﱠﻻ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻻ ﻗﻮﻝ‬
‫ﺇﻻ ﻗﻮﻟﻪ ﺟ ﱠﻞ ﺟﻼﻟﻪ؟!‪ .‬ﻫﻜﺬﺍ ﺗﻘﻮﻟﻮﻥ؟‪ .‬ﺫﻟﻚ ﻷﻧﻜﻢ ﻻ ﺗﻘﺒﻠﻮﻥ ﻗﻮ ﹰﻻ ﺇ ﱠﻻ‬
‫ﻗﻮﻟﻪ ﺣﱴ ﻭﻻ ﻗﻮﻝ ﺍﷲ‪ ..‬ﻫﻞ ﻋﻨﺪﻛﻢ ﻣﻦ ﺟﻮﺍﺏ ﻓﺘﺨﺮﺟﻮﻩ ﻟﻨﺎ‪ ،‬ﺃﻭ ﻣﻦ‬
‫ﻛﻼﻡ ﺍﷲ ﻳﻘﻮﻝ ﻻ ﺗﺴﻤﻌﻮﺍ ﺇ ﱠﻻ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺣﺬﺍﺭ ﻣﻦ ﻛﻼﻡ ﺍﷲ؟!‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﻫ ِﺪ ﻗﻮﻣﻲ ﻓﺈ‪‬ﻢ ﻻ ﻳﻌﻠﻤﻮﻥ‪.‬‬
‫@ @‬

‫‪٨٣‬‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HUQI@òzЗÛa‬‬
‫ﻭﻣﻦ ﺃﺷﺪ ﺍﻷﻣﻮﺭ ﺧﻄﺮﹰﺍ ﻋﻠﻰ ﺍﲡﺎﻩ ﺍﻷﻣﺔ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺴﻠﻮﻛﻲ‪ :‬ﺇﺳﻘﺎﻁ‬
‫)ﻋﺼﻤﺔ ﺍﻷﻣﺔ( ﻭﺇﻟﻘﺎﺀ ﺗﺮﺍﺛﻬﺎ ﰲ ﺳﻠﺔ ﺍﳌﻬﻤﻼﺕ‪ ،‬ﻭﺍﻟﺒﺪﺀ ﻣﻦ ﺍﻟﺼﻔﺮ‪ ،‬ﺃﻭ‬
‫ﺑﺎﺗﺒﺎﻉ ﺃﻣﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺳﻠﻮﻙ ﺳﺒﻴﻠﻬﺎ‪ ،‬ﺷﱪﹰﺍ ﺑﺸﱪ‪ ،‬ﻭﺫﺭﺍﻋﹰﺎ ﺑﺬﺭﺍﻉ‪ ،‬ﺑﺪﻋﻮﻯ‬
‫)ﺍﻟﻘﺮﺍﺀﺓ ﺍﳉﺪﻳﺪﺓ( ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﲟﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻋﺎﻭﻱ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻭﻣﻦ ﺃﻳﻦ ﺃﺗﺖ "ﻋﺼﻤﺔ ﺍﻷﻣﺔ"؟‪.‬‬
‫ﻓﻬﻞ ﺍﻷﻣﺔ ﻛﻠﻬﺎ ﺃﻧﺒﻴﺎﺀ ﻣﻌﺼﻮﻣﻮﻥ "ﻭﻻ ﻋﺼﻤﺔ ﺇ ﱠﻻ ﻟﻨﱯ"‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ‬
‫ﻫﺪﻣﹰﺎ ﻟﺼﺮﻭﺡ ﺍﻷﻣﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻫﺪﻡ ﻟﻠﺒﺎﻃﻞ ﻭﺇﺯﻫﺎﻕ ﻟﻠﺸﺮﻙ ﻭﺗﺒﻴﺎﻥ ﻟﻮﺟﻪ‬
‫ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺪﻳﻦ‪.‬‬
‫ﻟﻴﺲ ﻛﻞ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻷﻭﺍﺋﻞ ﻣﻦ ﺍﻟﺘﻔﺎﺳﲑ ﻫﻮ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺇﻥ ﺃﺭﺩﺕ‬
‫ﺍﳊﻘﻴﻘﺔ ﻓﻠﻴﺲ ﰲ ﻣﻌﻈﻤﻬﺎ ﺃﻱ ﺷﻲﺀ‪ ،‬ﺇﻥ ﻣﻌﻈﻢ ﻫﺬﻩ ﺍﻟﺘﻔﺎﺳﲑ ﺻﻴﻐﺖ ﰲ‬
‫ﻓﺘﺮﺓ ﻣﻈﻠﻤﺔ ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺮﺏ ﺑﻠﻐﺖ ﻓﻴﻬﺎ ﺍﻟﻔﱳ ﺃﻭﺟﻬﺎ‪ ،‬ﻭﺗﺴﻠﻂ ﻋﻠﻰ‬
‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺃﻋﺪﺍﺅﻫﺎ‪ ،‬ﻭﻻ ﻧﺪﺭﻱ ﻣﺎ ﻗﺪ ﻳﺼﻠﻨﺎ ﻣﻦ‬
‫ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﺣﺮﻗﻬﺎ "ﻫﻮﻻﻛﻮ" ﻭﺃﻟﻘﺎﻫﺎ ﰲ ‪‬ﺮ ﺩﺟﻠﺔ ﻟﻮ ﻭﺻﻠﺖ‬
‫ﺇﱃ ﺃﻳﺪﻳﻨﺎ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻔﺴ‪‬ﺮﻭﻥ ﺍﻷﻭﺍﺋﻞ ﻫﻢ ﺃﻫﻞ ﺻﻼﺡ ﻭﺗﻘﻮﻯ‪ ..‬ﻭﺭﲟﺎ ﻛﺎﻧﺖ ﻫﺬﻩ‬
‫ﺍﻟﻜﺘﺐ ﻟﻴﺴﺖ ﻛﺘﺒﻬﻢ‪ ،‬ﺇﳕﺎ ﺍﺳﺘﻐﻠﺖ ﺃﲰﺎﺀﻫﻢ ﻓﺌﺎﺕ ﺣﺎﻗﺪﺓ ﺃﺧﻔﺖ ﻛﺘﺒﻬﻢ‬

‫‪٨٤‬‬
‫ﺍﻷﺻﻠﻴﺔ ﻭﺃﻇﻬﺮﺕ ﻏﲑﻫﺎ ﺗﺎﺭﻛﺔ ﳍﺎ ﻋﻨﺎﻭﻳﻨﻬﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﺿﺎﻓﺖ ﺃﻭ‬
‫ﺣﺮ‪‬ﻓﺖ ﻓﻴﻬﺎ‪.‬‬
‫@ @‬
‫‪@ @ZH@ðëbš‹ÔÛa@N†@I@lbn×@åß@HUSMURI@òzЗÛa‬‬
‫ﻼ ﻣﺎ ﺫﻛﺮﻩ ) ﺩ‪ .‬ﳏﻤﻮﺩ ( ﻣﻦ ﺭﺩ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‪ » :‬ﻣﺎﺕ‬ ‫ﺧﺬ ﻣﺜ ﹰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺩﺭﻋﻪ ﻣﺮﻫﻮﻧﺔ ﻋﻨﺪ ﻳﻬﻮﺩﻱ ﰲ ﺛﻼﺛﲔ ﻭﺳﻘﹰﺎ ﻣﻦ ﺷﻌﲑ‬
‫ﰲ ﻧﻔﻘﺔ ﻋﻴﺎﻟﻪ «‪ .‬ﻓﻘﺪ ﺍﻋﺘﱪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻜﺬﻭﺑﹰﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﳌﺎﺫﺍ؟‪.‬‬
‫ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﰲ ﺃﻭﺍﺧﺮ ﺣﻴﺎﺗﻪ ﻓﺘﺢ ﺍﻟﻔﺘﻮﺡ‪ ،‬ﻭﻏﻨﻢ ﺍﻟﻐﻨﺎﺋﻢ‪ ،‬ﻭﻛﺎﻥ ﺳﻴﺪ‬
‫ﺍﳉﺰﻳﺮﺓ‪ ،‬ﻓﻜﻴﻒ ﳛﺘﺎﺝ ﺇﱃ ﻳﻬﻮﺩﻱ ﻟﻴﺴﺘﻠﻒ ﻣﻨﻪ‪ ،‬ﻭﻳﺮﻫﻨﻪ ﺩﺭﻋﻪ‪ ،‬ﻭﳝﻮﺕ‬
‫ﻭﻫﻲ ﻣﺮﻫﻮﻧﺔ؟!!‪ .‬ﻭﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ‪ ،‬ﻭﱂ ﻳﻄﻌﻦ ﻓﻴﻪ ﺃﺣﺪ ﻣﻦ‬
‫ﻗﺒﻞ ﻓﻴﻤﺎ ﺃﻋﻠﻢ‪ ،‬ﻭﻟﻮ ﻃﻌﻦ ﻓﻄﻌﻨﻪ ﻣﺮﺩﻭﺩ ﻭﺍﻟﻔﻘﻬﺎﺀ ﲨﻴﻌﹰﺎ ﻗﺪ ﺍﺳﺘﻨﺒﻄﻮﺍ ﻣﻨﻪ‬
‫ﺃﺣﻜﺎﻣﺎﹰﻋﺪﺓ‪.‬‬
‫ﻣﻨﻬﺎ ﺟﻮﺍﺯ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪ ..‬ﻭﻻ ﺳﻴﻤﺎ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻣﻨﻬﺎ‬
‫ﺟﻮﺍﺯ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﻦ ﻳﺸﻮﺏ ﻣﺎﻟﻪ ﺑﻌﺾ ﺍﳊﺮﺍﻡ‪ ،‬ﻣﺜﻞ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﻣﻨﻬﺎ ﺟﻮﺍﺯ‬
‫ﺍﻟﺮﻫﻦ ﰲ ﺍﳊﻀﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﺫﻛﺮ ﺍﻟﺮﻫﻦ ﰲ ﺍﻟﺴﻔﺮ‪ .‬ﻭﻣﻨﻬﺎ ﻭﺟﻮﺩ ﺑﻌﺾ‬
‫ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫ﻭﻛﻮﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻛﺎﻥ ﻟﻪ ﺍﳋﻤﺲ ﰲ ﺍﻟﻐﻨﺎﺋﻢ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻳﺼﺮﻑ ﻫﺬﺍ‬
‫ﺍﳋﻤﺲ ﰲ ﻣﺼﺎﱀ ﺍﻷﻣﺔ ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ ﻣﻨﻪ ﺧﺎﺻﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‪ » :‬ﻟﻮ ﻛﺎﻥ ﱄ‬
‫ﻣﺜﻞ ﹸﺃﺣ‪‬ﺪ ﺫﻫﺒﺎﹰ‪ ،‬ﻣﺎ ﺃﺣﺐ ﺃﻥ ﳝﺮ ﻋﻠﻲ ﺛﻼﺙ‪ ،‬ﻭﻋﻨﺪﻱ ﻣﻨﻪ ﺷﻲﺀ ﺇﻻ‬
‫‪٨٥‬‬
‫ﺷﻴﺌﺎ ﺃﺭﺻﺪﻩ ﻟﺪﻳ‪‬ﻦ « ﻓﻘﺪ ﻛﺎﻥ ﻳﻨﻔﻖ ﺑﺴﺨﺎﺀ ﻭﻳﻌﻄﻲ ﻋﻄﺎﺀ ﻣﻦ ﻻ ﳜﺸﻰ‬
‫ﺍﻟﻔﺎﻗﺔ‪ ،‬ﻛﻤﺎ ﻭﺻﻔﻮﻩ ‪ .‬ﻓﻼ ﻣﺎﻧﻊ ﺃﻥ ﻳﺄﰐ ﻭﻗﺖ ﻳﻨﻔﺪ ﻓﻴﻪ ﺍﻟﺸﻌﲑ ﺍﻟﺬﻱ‬
‫ﻳﺘﺨﺬﻭﻥ ﻣﻨﻪ ﺍﳋﺒﺰ ﰲ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻫﻲ ﺑﻠﺪ ﳔﻴﻞ‪ ،‬ﻻ ﺑﻠﺪ ﳏﺎﺻﻴﻞ ﻭﻻ ﻳﻮﺟﺪ‬
‫ﻣﻦ ﻳﺪﺧﺮ ﺍﻟﺸﻌﲑ‪ ،‬ﺇﻻ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻴﻬﻮﺩﻱ ﻭﻗﺪ ﺍﺳﺘﻠﻒ ﻣﻨﻪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‬
‫ﺛﻼﺛﲔ ﻭﺳﻘﹰﺎ ﻟﺰﻭﺟﺎﺗﻪ ﻭﻃﻠﺐ ﻣﻨﻪ ﺍﻟﻴﻬﻮﺩﻱ ﺿﻤﺎﻧﺎﹰ‪ ،‬ﻓﺮﻫﻨﻪ ﺩﺭﻋﻪ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺫﻟﻚ ﰲ ﺃﻭﺍﺧﺮ ﺣﻴﺎﺗﻪ ‪ ،‬ﻓﻤﺎﺕ ﻭﺩﺭﻋﻪ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩﻱ‪ .‬ﺃﻱ ﻏﺮﺍﺑﺔ ﰲ‬
‫ﻫﺬﺍ!؟‪ .‬ﻭﺃﻱ ﻣﻨﺎﻓﺎﺓ ﻟﻠﻌﻘﻞ ﺃﻭ ﻟﻠﻤﻨﻄﻖ؟!‪ .‬ﻭﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪:‬‬
‫ﻼ ﹶﻓﹶﺄ ﹾﻏﻨ‪‬ﻰ {)‪.(١‬‬
‫} ‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻙ ﻋ‪‬ﺎِﺋ ﹰ‬
‫ﻭﻫﻲ ﻣﻦ ﺃﻭﺍﺋﻞ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﱂ ﳝﻨﻊ ﺃﻥ ﻳﺄﰐ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪‬‬
‫ﺃﻳﺎﻡ ﻳﺸﺪ ﻓﻴﻬﺎ ﺍﳊﺠﺮ ﻋﻠﻰ ﺑﻄﻨﻪ ﻣﻦ ﺍﳉﻮﻉ‪ ،‬ﻭﺃﺧﺮﻯ ﺃﻛﻞ ﻓﻴﻬﺎ ﻫﻮ‬
‫ﻭﺃﺻﺤﺎﺑﻪ ﺃﻭﺭﺍﻕ ﺍﻟﺸﺠﺮ ﻛﻤﺎ ﰲ ﺃﻳﺎﻡ ﺍﳌﻘﺎﻃﻌﺔ ﺍﻟﺸﻬﲑﺓ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫‪@ @ZÙÛˆ@óÜÇ@†‹Ûa‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺍﻋﺘﱪ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﺃﻥ ﺭﻭﺍﻳﺔ‪ » :‬ﻣﺎﺕ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻭﺩﺭﻋﻪ ﻣﺮﻫﻮﻧﺔ ﻋﻨﺪ ﻳﻬﻮﺩﻱ ﰲ ﺛﻼﺛﲔ ﻭﺳﻘﹰﺎ ﻣﻦ ﺷﻌﲑ ﰲ ﻧﻔﻘﺔ ﻋﻴﺎﻟﻪ «‬
‫ﺭﻭﺍﻳﺔ ﻣﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ ‪ :‬ﺍﻵﻳﺔ )‪. (٨‬‬


‫‪٨٦‬‬
‫ﻭﻫﺎ ﹶﻝ ﻏﲑﻩ ﻫﺬﺍ ﺍﻟﺘﻜﺬﻳﺐ ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﻪ‬
‫ﻭﱂ ﻳﻄﻌﻦ ﻓﻴﻪ ﺃﺣﺪ ﻣﻦ ﻗﺒﻞ ﻷﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺳﺘﻨﺒﻄﻮﺍ ﻣﻨﻪ ﺃﺣﻜﺎﻣﹰﺎ ﻋﺪﺓ‪،‬‬
‫ﻭﻣﻦ ﲨﻠﺔ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ) ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﳌﺪﻳﻨﺔ (‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻨﺴﻒ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻻ ﺃﺳﺎﺱ‬
‫ﻟﻪ ﻗﻠﺒﹰﺎ ﻭﻗﺎﻟﺒﹰﺎ ﻫﻮ ﻭﻣﺎ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻨﺒِﻂ ﻣﻨﻪ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﻟﻨﺎ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪} :‬‬
‫ﺸ ‪‬ﺮ ‪‬ﺩ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ﱠﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ {)‪..(١‬‬ ‫ﺏ ﹶﻓ ‪‬‬ ‫ﺤ ‪‬ﺮ ِ‬‫ﹶﻓِﺈﻣ‪‬ﺎ ‪‬ﺗﹾﺜ ﹶﻘ ﹶﻔ‪‬ﻨﻬ‪ ‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺸﲑ ﺇﱃ ﻃﺮﺩ ﺍﻟﻴﻬﻮﺩ ﲨﻴﻌﻬﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ﺑﺄﻣﺮ ﻣﻦ ﺍﷲ )‬
‫ﺸ ‪‬ﺮ ‪‬ﺩ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻬ ‪‬ﻢ (‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﻛﻮ‪‬ﻢ ﻳﻨﻘﻀﻮﻥ ﻋﻬﺪﻫﻢ ﻣﻊ ﺭﺳﻮﻝ‬ ‫ﹶﻓ ‪‬‬
‫ﺍﷲ ‪ ‬ﰲ ﻛ ﱢﻞ ﻣﺮﺓٍ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ‬
‫ﺝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ‬ ‫ﺍﻟﻴﻬﻮﺩ ﰲ ﺳﻮﺭﺓ ﺍﳊﺸﺮ‪ } :‬ﻫ‪ ‬ﻮ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺨﺮ‪‬ﺟ‪‬ﻮﺍ ‪‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺸ ِﺮ ﻣ‪‬ﺎ ﹶﻇ‪‬ﻨ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺤ‪‬‬ ‫ﺏ ِﻣ ‪‬ﻦ ِﺩﻳ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ َﻷ ‪‬ﻭ ِﻝ ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻑ ﻓِﻲ‬ ‫ﺴﺒ‪‬ﻮﺍ ‪‬ﻭﹶﻗ ﹶﺬ ‪‬‬ ‫ﺤ‪‬ﺘ ِ‬‫ﻣ‪‬ﺎِﻧ ‪‬ﻌﺘ‪‬ﻬ‪ ‬ﻢ ‪‬ﺣﺼ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴﺚﹸ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﲔ ﻓﹶﺎ ‪‬ﻋ‪‬ﺘِﺒﺮ‪‬ﻭﺍ‬ ‫ﺨ ِﺮﺑ‪‬ﻮ ﹶﻥ ‪‬ﺑﻴ‪‬ﻮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ِﺑﹶﺄ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻳﺪِﻱ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺐ ‪‬ﻳ ‪‬‬ ‫ﹸﻗﻠﹸﻮِﺑ ِﻬﻢ‪ ‬ﺍﻟ ‪‬ﺮ ‪‬ﻋ ‪‬‬
‫ﻼ َﺀ ﹶﻟ ‪‬ﻌ ﱠﺬ‪‬ﺑﻬ‪ ‬ﻢ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‬ ‫ﺠﹶ‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻳ‪‬ﺎﺃﹸﻭﻟِﻲ ﺍ َﻷ‪‬ﺑﺼ‪‬ﺎﺭِ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃ ﹾﻥ ﹶﻛ‪‬ﺘ ‪‬‬
‫)‪(١‬‬
‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ { ‪ ..‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺸﲑ ﺇﺷﺎﺭﺓ‬ ‫‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ِﻓﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﻭﺍﺿﺤﺔ ﺟﻠﻴﺔ ﺑﺈﺧﺮﺍﺝ ﺍﻟﻴﻬﻮﺩ ﻭﺇﺟﻼﺋﻬﻢ ﻟﻴﺲ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻣﻦ‬
‫ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺄﺳﺮﻫﺎ ﻭﻫﺬﺍ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ‪ :‬ﺍﻵﻳﺔ )‪. (٥٧‬‬


‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (٣-٢‬‬
‫‪٨٧‬‬
‫• ﺃﻭﻝ ﻣﻦ ﹸﺃ ‪‬ﺟﻠﹸﻮﺍ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺒﻴﻠﺔ ﻗﻴﻨﻘﺎﻉ ﻟﻘﺘﻠﻬﻢ ﺍﳌﺴﻠﻢ ﻭﻣﻦ ﺃﺟﻞ‬
‫ﺣﺠﺎﺏ ﺍﳌﺴﻠﻤﺔ ﺍﻷﻧﺼﺎﺭﻳﺔ‪.‬‬
‫• ﰒ ﻗﺒﻴﻠﺔ ﺑﲏ ﺍﻟﻨﻀﲑ ﶈﺎﻭﻟﺘﻬﻢ ﺍﻏﺘﻴﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﻔﺎﺷﻠﺔ‪.‬‬
‫• ﰒ ﻗﺒﻴﻠﺔ ﺑﲏ ﻗﺮﻳ‪‬ﻈﺔ ﳋﻴﺎﻧﺘﻬﻢ ﻟﻠﺮﺳﻮﻝ ﻭﺍﺗﻔﺎﻗﻬﻢ ﻣﻊ ﺍﻷﺣﺰﺍﺏ ﺑﻮﻗﻌﺔ‬
‫ﺍﻷﺣﺰﺍﺏ ﺃﻭ ﺍﳋﻨﺪﻕ‪.‬‬
‫• ﺇﺟﻼﺀ ﺣﺼﻮﻥ ﺧﻴﱪ ﺍﻟﺘﺴﻌﺔ ﻭﺧﺼ‪‬ﺼﺖ ﺍﻟﻐﻨﺎﺋﻢ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻷﻧﻪ‬
‫‪‬ﻧﺼِﺮ ﺑﺎﻟﺮﻋﺐ ﻭﱂ ﳛﺪﺙ ﺍﺷﺘﺒﺎﻙ ﺃﻭ ﻗﺘﺎﻝ‪ ،‬ﺑﻞ ﻛﺘﺐ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺍﳉﻼﺀ‬
‫"ﺗﻔﺼﻴﻠﻬﺎ ﰲ ﺳﻮﺭﺓ ﺍﳊﺸﺮ" ﻭﺣﱴ ﻭﺻﻠﻮﺍ ﺇﱃ ﺃﺫﺭﻋﺎﺕ ) ﺩﺭﻋﺎ ( ﺑﺄﺭﺽ‬
‫ﺍﻟﺸﺎﻡ ﻛﻤﺎ ﺭﻭﺕ ﺍﻟﺴﻴ‪‬ﺮ ﻭﺃﻳﻀﹰﺎ ﺍﻟﺴﲑﺓ ﺍﳊﻠﺒﻴﺔ ﺍﳌﻌﺘﻤﺪﺓ ﻣﻦ ِﻗﺒ‪‬ﻞ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻼ ﻋﻠﻰ ﺯﻋﻢ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‬
‫ﻫﺬﺍ ﻭﻟﻮ ﺑﻘﻲ ﻳﻬﻮﺩﻱ ﻭﺍﺣﺪ ﻟﻜﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻃ ﹰ‬
‫ﺍﳌﺪﺳﻮﺳﺔ‪ .‬ﻭﺍﳌﻼﺣﻆ ﺃﻧﻪ ﺇﱃ ﺍﻵﻥ ﻻ ﻳﻮﺟﺪ ﻳﻬﻮﺩﻱ ﻭﺍﺣﺪ ﰲ ﺍﳌﺪﻳﻨﺔ‬
‫ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ..‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻭﺍﻟﱵ ﺃﺻﺎﺏ ‪‬ﺎ ﺍﻟﺪﻛﺘﻮﺭ‬
‫ﺏ ﻭﺍﻓﺘﺮﺍﺀ ﻓﻘﺪ ﺗﻮﰲ‬
‫ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﺇﺛﺮ ﺗﻌﻘﻴﺒﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃ‪‬ﺎ ﻛﺬ ‪‬‬
‫ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺍﻟﻐﻨﺎﺋﻢ ﻭﺧﲑﺍﺕ ﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ ﲡﱮ ﻣﻦ ﻛ ﱢﻞ‬
‫ﻣﻜﺎﻥ ﻭﻟﻠﺮﺳﻮﻝ ﲬﺴﻬﺎ ﲝﻜﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻏﻨﻴﺎﺀ ﻛﺜﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻛﺬﺍ‬
‫ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻓﻤﺎ ﺣﺎﺟﺘﻪ ﺇﱃ ﺭﻫﻦ ﺩﺭﻋﻪ ﻋﻨﺪ ﻳﻬﻮﺩﻱ ﺇ ﱠﻻ ﺃﻥ ﺗﻜﻮﻥ ﻓﺮﻳﺔ‬
‫ﻧﻜﺮﺍﺀ ﻣﻦ ﺍﻓﺘﺮﺍﺀﺍﺕ ﺍﻟﻴﻬﻮﺩ ﺩﺳ‪‬ﻮﻫﺎ ﻋﻠﻰ ﻛﺘ‪‬ﺎﺏ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﺃﺳﺘﺸﻬﺪ ﺑﻘﻮﻟﻪ‬
‫ﻼ ﹶﻓﹶﺄ ﹾﻏﻨ‪‬ﻰ {‪.‬‬
‫ﺍﻟﻜﺮﱘ‪ } :‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻙ ﻋ‪‬ﺎِﺋ ﹰ‬

‫‪٨٨‬‬
‫ﻭﺑﺎﻟﻌﺮﻑ ﺍﻟﻌﺎﻣﻲ "ﺳﻼﺣﻚ ﻋﺮﺿﻚ" ﻓﻬﻞ ﻳﻘﺮﺽ ﺃﺣﺪ ﻋﺮﺿﻪ‬
‫ﻷﺣﺪ!‪ .‬ﺳﺎﺀ ﻣﺎ ﺇﻟﻴﻪ ﺫﻫﺒﻮﺍ‪.‬‬
‫ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﳏﻤﻮﺩ ﻭﺗﺪﻋﻴﻤﹰﺎ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﰲ‬
‫ﺭﺃﻳﻪ ﺍﻟﺼﺎﺋﺐ ﻧﺬﻛﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﻑ ‪‬ﻋ‪‬ﺒ ‪‬ﺪﻩ‪.(١){.. ‬‬
‫ﺲ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻜﹶﺎ ٍ‬
‫} ﹶﺃﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻓﺒﻌﺪ ﺍﻧﺘﻘﺎﻟﻪ ‪ ‬ﻳﻘﻮﻝ ﻳﺎ ﺭﺏ ﺃﻧﺖ ﱂ ﺗﻜﻔﲏ‪ ،‬ﺑﻞ ﺃﺣﺠﺘﲏ ﻟﻌﺪﻭﻱ‬
‫ﻭﻋﺪﻭﻙ ﻟﻮ ﻛﺎﻥ ﺣﺪﻳﺚ ﺭﻫﻦ ﺩﺭﻋﻪ ﺻﺤﻴﺤﹰﺎ‪.‬‬
‫ﲔ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ {)‪. (٢‬‬
‫ﲔ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬
‫}‪ ..‬ﻭِﻟﱠﻠ ِﻪ ﺍﹾﻟ ِﻌ ‪‬ﺰﺓﹸ ‪‬ﻭِﻟ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻓﻠﻘﺪ ﺃﹸﺫ ﱠﻝ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ ‬ﻣﻦ ِﻗﺒ‪‬ﻞ ﻳﻬﻮﺩﻱ ﻭﻣﻦ ﺃﺟﻞ ﺷﻌﲑ ﻟﻮ ﻛﺎﻥ‬
‫ﺍﳊﺪﻳﺚ ﺻﺤﻴﺤﹰﺎ!‪ .‬ﻭﻫﻞ ﺍﻟﺸﻌﲑ ﻃﻌﺎﻡ ﺍﻹﻧﺴﺎﻥ ﺃﻡ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻛﻴﻒ‬
‫ﻳﺼِﻤﻮﻥ ﺳﻴﺪ ﺍﳋﻠﹾﻖ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ﻭﻣﺎ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻟﺸﻨﻴﻊ ﺍﳌﺮﻋﺐ ﻭﻗﺪ ﻗﺎﻝ‬
‫ﺕ‪ (٣){..‬ﻭﱂ ﻳﻘﻞ ﻛﻠﻮﺍ ﺷﻌﲑﹰﺍ‪..‬‬
‫ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ﹸﻞ ﹸﻛﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫ﻓﺴﺎﻣﺢ ﺍﷲ ﻣﻦ ﹶﻗﺒِﻞ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ .‬ﻭﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺜﺮﻳﺪ‬
‫ﻭﺍﻟﺼﺤﺎﺑﺔ ﻫﻞ ﻳﺘﺮﻛﻮﻩ ﻟﻴﺬﻟﻪ ﺍﻟﻴﻬﻮﺩﻱ؟‪ .‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻔﺘﺮﺍﺓ‬
‫ﺻﺤﻴﺤﺔ ﻓﻠﺒﺌﺲ ﺍﻟﺼﺤﺐ ﺻﺤﺒﻪ‪ ..‬ﻛﻴﻒ ﻳﻨﺴﻮﻧﻪ ‪‬ﺬﺍ ﺍﻟﻔﻘﺮ ﺍﳌﺪﻗﻊ‬
‫ﻭﺍﳌﺪﻳﻨﺔ ﻏﻨﻴﺔ ﲞﲑﺍ‪‬ﺎ ﻭﻳﺪ‪‬ﻋﻮﻧﻪ ﻟﺮﲪﺔ ﻳﻬﻮﺩﻱ ﻭﺣﺎﺷﺎﻫﻢ ﻣﻦ ﺫﻟﻚ ﻭﻫﻢ‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٨‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٦‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٥١‬‬
‫‪٨٩‬‬
‫ﺍﻟﺬﻳﻦ ﳛﺒ‪‬ﻮﻧﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻭﻻﺩﻫﻢ ﻭﺍﻟﺪﻧﻴﺎ ﺑﺄﺳﺮﻫﺎ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺴ ِﻪ ‪. (١){..‬‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺗﻌﺎﱃ‪ ..} :‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺮ ﹶﻏﺒ‪‬ﻮﺍ ِﺑﺄﹶﻧﻔﹸ ِ‬
‫ﲑﺗ‪‬ﻜﹸ ‪‬ﻢ‬ ‫ﺸ‪‬‬‫} ﹸﻗ ﹾﻞ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺁﺑ‪‬ﺎ ‪‬ﺅ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﺑﻨ‪‬ﺎ ‪‬ﺅ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﺇ ‪‬ﺧﻮ‪‬ﺍ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺯ ‪‬ﻭﺍ ‪‬ﺟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ِ‬
‫ﺿ ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ‬
‫ﺸ ‪‬ﻮ ﹶﻥ ﹶﻛﺴ‪‬ﺎ ‪‬ﺩﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﻣﺴ‪‬ﺎ ِﻛﻦ‪ ‬ﺗ ‪‬ﺮ ‪‬‬ ‫ﺨ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍﻝﹲ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ﹾﻓﺘ‪‬ﻤ‪‬ﻮﻫ‪‬ﺎ ‪‬ﻭِﺗﺠ‪‬ﺎ ‪‬ﺭﺓﹲ ‪‬ﺗ ‪‬‬
‫)‪(٢‬‬
‫ﺐ ِﺇﹶﻟ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ‪ . {..‬ﻭﻫﻞ ﺃﻓﻠﺲ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻠﻬﻢ ﺣﱴ‬ ‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺗﺮﻛﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻟﺮﲪﺔ ﻳﻬﻮﺩﻱ‪.‬‬
‫ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻴﻬﻮﺩﻱ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﺑﺄﺳﺮﻫﺎ‪ ..‬ﻛﻴﻒ‬
‫ﺗﺴﻠﱠﻞ ﻫﺬﺍ ﺍﻟﻠﺺ ﻭﻛﻴﻒ ﺍﺳﺘﻌﻠﻰ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺃﻃﻌﻤﻪ ﺷﻌﲑﹰﺍ ﻋﻠﻰ‬
‫ﺣ ‪‬ﺪ ﻗﻮﳍﻢ‪ ..‬ﺳﺎﺀ ﻣﺎ ﻳﻈﻨ‪‬ﻮﻥ ﻭﻣﺎ ﻳﻜﺬﺑﻮﻥ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ..‬ﻓﻤﺎ‬
‫ﺃﺳﺨﻒ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳌﻮﺿﻮﻋﺔ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪.‬‬
‫ﻭﳓﻦ ﻧﺮﺑﺄ ﺑﻔﻀﻴﻠﺔ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺃﻥ ﻳﻘﺒﻞ ﲟﺜﻠﻬﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻓﺎﳌﺆﻣﻦ ﻳﺆﻳﺪ ﺍﳊﻖ ﻭﻻ ﻳﻌﺎﺭﺿﻪ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﺣﻴﺜﻤﺎ ﻭﺟﺪﻫﺎ‬
‫ﺍﻟﺘﻘﻄﻬﺎ‪ ..‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻔﻘﺮ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ ﻛﻲ ﻳﺘﺴﻠﱠﻂ ﻋﻠﻴﻪ ﻳﻬﻮﺩﻱ‬
‫ﻓﻴﻘﺮﺿﻪ ﻟﻔﻘﺮﻩ ﻣﺎ ﹰﻻ ﻻ ﻳﺴﺘﻄﻴﻊ ﻭﻓﺎﺀﻩ "ﻭﻫﻮ ﺳﻠﻄﺎﻥ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻴﻤﻦ‬
‫ﻭﺍﳌﻨﺘﺼﺮ ﻋﻠﻰ ﺃﻋﻈﻢ ﺩﻭﻟﺔ ﺑﺎﻟﻌﺎﻟﹶﻢ ﺇﺫ ﺫﺍﻙ ﺩﻭﻟﺔ ﺭﻭﻣﺎ ﺍﻟﻘﻴﺼﺮﻳﺔ ﻭﺃﻣﻮﺍﻝ ﺍﻟﻘﺮﻯ‬
‫ﺗ‪‬ﺠﱮ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻣﻮﺍﻝ ﺣﺼﻮﻥ ﺧﻴﱪ‪ ،‬ﺃﻣﻮﺍﻝ ﺍﻟﻴﻬﻮﺩ ﲨﻴﻌﹰﺎ ﺩﺍﻟﺖ ﺇﻟﻴﻪ"‪ ،‬ﺑﻞ‬
‫ﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..‬ﻓِﻠ ‪‬ﻢ ﻳﺘﺴﻠﻂ ﺍﻟﻴﻬﻮﺩﻱ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٤‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪ :‬ﺍﻵﻳﺔ )‪. (١٢٠‬‬
‫‪٩٠‬‬
‫ﺴﱢﻠﻂﹸ ﺭ‪‬ﺳ‪ ‬ﹶﻠﻪ‪ ‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ‪ ..(١){..‬ﻓﻜﻴﻒ ﻳﺘﺴﻠﱠﻂ ﻳﻬﻮﺩﻱ‬ ‫}‪..‬ﺍﻟﱠﻠ ‪‬ﻪ ﻳ‪ ‬‬
‫ﻋﻠﻴﻪ!‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺘﺴﻠﻴﻂ ﺍﻟﺮﺳﻮﻝ ﺇﳕﺎ ‪‬ﺧﺼ‪‬ﺼﺖ ﺑﺎﻟﻴﻬﻮﺩ ﺑﺴﻮﺭﺓ ﺍﳊﺸﺮ‬
‫ﺑﺎﻵﻳﺔ } ‪‬ﻭﻣ‪‬ﺎ ﹶﺃﻓﹶﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ :{..‬ﺃﻱ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﲝﺼﻮﻥ ﺧﻴﱪ‬
‫ﻭﻛﺎﻓﺔ ﺃﻣﻮﺍﳍﻢ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻟﻴﺲ ﺍﳋﻤﺲ ﻓﻘﻂ ﻛﻤﺎ ﻭﺭﺩ ‪‬ﺬﻩ ﺍﻵﻳﺔ‪،‬‬
‫ﻓﻜﻞ ﺃﻣﻮﺍﳍﻢ ﻣﻨﺤ ‪‬ﻪ ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻫﺎ‪ ،‬ﻓﻬﻞ ﻫﻮ ﲝﺎﺟﺔ ﻟﻴﻬﻮﺩﻱ!‪ ..} .‬ﹶﻓﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ﹾﻔ‪‬ﺘ ‪‬ﻢ‬
‫ﺴﱢﻠﻂﹸ ﺭ‪‬ﺳ‪ ‬ﹶﻠﻪ‪ ‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪.{..‬‬
‫ﺏ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﻳ‪ ‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻴ ٍﻞ ‪‬ﻭ ﹶﻻ ِﺭﻛﹶﺎ ٍ‬
‫ﻓﻴﻬﻮﺩ ﺧﻴﱪ ﺃﹸﺟﻠﻮﺍ ﺑﻼ ﻗﺘﺎﻝ‪ ،‬ﺑﻞ ﺑﺎﻟﺮﻋﺐ ﻣﻦ ﺃﻭﻝ ﺍﳊﺸﺮ ﻭﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‬
‫ﱂ ﻳﻘﺎﺗﻠﻮﻫﻢ ﻓﺮﺳﺎﻧﹰﺎ ﻭﱂ ﺍﳋﻴﻞ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﻭﻟﻜﻦ‪ » :‬ﻧﺼﺮﺕ ﺑﺎﻟﺮﻋﺐ ﻣﺴﲑﺓ‬
‫ﺷﻬﺮ« ﺣﺪﻳﺚ ﺷﺮﻳﻒ‪ ..‬ﺧﺮﺟﻮﺍ ﺑﺎﻟﺮﻋﺐ ﻭﺃﻓﺎﺀ ﺍﷲ ﻛﺎﻓﺔ ﻏﻨﺎﺋﻤﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ‬
‫ﻟﺮﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‪ .‬ﺍﻧﻈﺮ ﻭﺩﻗﱢﻖ ﺑﺎﻵﻳﺎﺕ ﺍﻷﻭﱃ ﻣﻦ ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﻣﻦ ﻓﻀﻠﻚ‪.‬‬
‫ﻭﺣﺎﺷﺎ ﷲ ﺃﻥ ﻳﻔﻘﺮﻩ ﺣﱴ ﻳﺬﻟﻪ ﻟﻴﻬﻮﺩﻱ ﻭﺍﻟﺼﺤﺎﺑﺔ ﺗﻔﺪﻳﻪ ﺑﺄﻣﻮﺍﳍﻢ‬
‫ﻭﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﻭﻛﻴﻒ ﻳﺪﻋﻮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺭﺑ‪‬ﻪ ﺑﺪﻋﺎﺀ » ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﱄ‬
‫ﺧﲑﹰﺍ ﻋﻠﻰ ﻳﺪ ﻓﺎﺳﻖ ﺃﻭ ﻛﺎﻓﺮ‪.«..‬‬
‫ﻓﺪﻋﺎﺅﻩ ‪ ‬ﻫﺬﺍ ﻷﻧﻪ ﻋﺮﻑ ﻗﻮﺍﻧﲔ ﺍﻟﻨﻔﺲ ﻭﺳﻨﻨﻬﺎ ﻭﻛﺎﻥ ﳜﺸﻰ ﻣﻦ‬
‫ﻭﺻﻮﻝ ﺧ ٍﲑ ﺇﻟﻴﻪ ﻋﻠﻰ ﻳﺪ ﺑﻌﻴﺪ ﻋﻦ ﺍﷲ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﳝﻴﻞ ﻗﻠﺒﻪ ﺇﻟﻴﻪ ﻓﺘﻨﻌﻜﺲ‬
‫ﺃﺣﻮﺍﻟﻪ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻓﺎﻧﻈﺮ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻫﻮ ﺳﻴﺪ ﺍﳋﻠﹾﻖ ﳜﺸﻰ ﻫﺬﻩ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪ :‬ﺍﻵﻳﺔ )‪. (٦‬‬


‫‪٩١‬‬
‫ﺍﳋﺸﻴﺔ ﻭﻳﺪﻋﻮ ‪‬ﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻓﻜﻴﻒ ﱂ ﻳﺴﺘﺠﺐ ﺗﻌﺎﱃ ﺩﻋﺎﺀﻩ ﻭﺟﻌﻞ‬
‫ﺍﻟﻌﻜﺲ‪ ..‬ﻻ ﺷﻚ ﺑﺄﻥ ﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﻃﻠﺔ ﻻ ﺃﺻﻞ ﳍﺎ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ) ﺩ‪ .‬ﺍﻟﻘﺮﺿﺎﻭﻱ ( ﺑﺄﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺳﺘﻨﺒﻄﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﺃﺣﻜﺎﻣﹰﺎ ﻋﺪ‪‬ﺓ‪ ،‬ﻓﻤﺎ ﺍﺳﺘ‪‬ﻨﺒِﻂ ﻣﻦ ﺑﺎﻃﻞ ﻓﻬﻮ ﺑﺎﻃﻞ‪ ..‬ﻓﻤﺎ ﺃﺑﺴﻂ ﻫﺆﻻﺀ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺴﺎﻛﲔ ﺍﻟﺬﻳﻦ ﻣ‪‬ﻜﺮ ‪‬ﻢ ﻭﺍﻧﻄﻠﻰ ﻋﻠﻴﻬﻢ ﺍﻟﺪﺟﻞ ﺣﱴ ﻗﺒﻠﻮﺍ ﺍﳌﺬﻟﺔ‬
‫ﻋﻠﻰ ﺭﺳﻮﳍﻢ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ..‬ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮ‪ » :‬ﻟﺴﺖ ﺑﺎﳋﺐ‬
‫ﻭﻻ ﺍﳋﺐ ﳜﺪﻋﲏ «‪.‬‬
‫ﻭﻫﻞ ﻳﻨﻔﻖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﳌﺎﻝ ﻫﺪﺭﹰﺍ ﻓﻴﺪﻉ ﺃﻫﻠﻪ ﻭﺯﻭﺟﺎﺗﻪ ﺑﺎﳉﻮﻉ‬
‫ﻭﺍﳌﺴﻐﺒﺔ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺻﺎﻧﺎ ﲝﺪﻳﺜﻪ ﺍﻟﺸﺮﻳﻒ‪ » :‬ﺇﻥ ﻟﺒﺪﻧﻚ ﻋﻠﻴﻚ ﺣﻘﹰﺎ‬
‫ﻭﻟﺰﻭﺟﻚ ﻋﻠﻴﻚ ﺣﻘﹰﺎ‪ ،«..‬ﺃﻭ ﻳﺴﺮﻑ ﺑﺎﻹﻧﻔﺎﻕ ﻭﳜﺎﻟﻒ ﺣﻜﻢ ﺍﷲ ﰲ‬
‫ﻚ‬
‫ﺴ ِﺮﻓﹸﻮﺍ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘﺘ‪‬ﺮ‪‬ﻭﺍ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﺇﺫﹶﺍ ﺃﹶﻧ ﹶﻔﻘﹸﻮﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻭ ﹶﻻ‬‫ﺠ ‪‬ﻌ ﹾﻞ ‪‬ﻳ ‪‬ﺪ ‪‬ﻙ ‪‬ﻣ ‪‬ﻐﻠﹸﻮﹶﻟ ﹰﺔ ِﺇﻟﹶﻰ ﻋ‪‬ﻨ‪ِ ‬ﻘ ‪‬‬ ‫ﹶﻗﻮ‪‬ﺍﻣﹰﺎ {)‪ .(١‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺤﺴ‪‬ﻮﺭﹰﺍ {)‪ ..(٢‬ﻫﻞ ﻳﺼِﻤﻮﻥ ﺭﺳﻮﻝ‬ ‫ﻂ ﹶﻓ‪‬ﺘ ﹾﻘﻌ‪ ‬ﺪ ‪‬ﻣﻠﹸﻮﻣﹰﺎ ‪‬ﻣ ‪‬‬ ‫ﺴِ‬ ‫ﺴ ﹾﻄﻬ‪‬ﺎ ﹸﻛ ﱠﻞ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫‪‬ﺗ ‪‬ﺒ ‪‬‬
‫ﺍﷲ ‪ ‬ﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﺴﻴﺌﺔ ﳚﻌﻠﻮﻧﻪ ﻳﻨﻔﻖ ﺧﻼﻑ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ‬
‫ﻳﻘﻌﺪ ﻣﻠﻮﻣﹰﺎ ﳏﺴﻮﺭﺍﹰ؟!‪ .‬ﺃﻭ ﳚﻌﻠﻮﻩ ﻣﺴﺮﻓﺎﹰ؟!‪ .‬ﻭﻫﻞ ﳜﺎﻟﻒ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻛﻼﻡ ﺭﺑﻪ ﰲ ﳏﻜﻢ ﻛﺘﺎﺑﻪ ﻭﻫﻮ ﺍﻟﻘﺪﻭﺓ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻄﺒ‪‬ﻖ ﻛﻼﻡ ﺍﷲ‬
‫ﻟﻴﺘﺒﻌﻪ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻪ‪ .‬ﻓﺎﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻧﻈﱠﻢ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺣﱴ ﲰﺖ‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ :‬ﺍﻵﻳﺔ )‪. (٢٩‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٦٧‬‬
‫‪٩٢‬‬
‫ﻭﺳﺎﺩﺕ ﻭﻫﻮ ﻣﻨﻈﱢﻢ ﺍﻷﻣﻢ ﻻ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﻨﻈﱢﻢ ﺣﻴﺎﺗﻪ ﻭﺣﻴﺎﺓ ﺃﺳﺮﺗﻪ!‪.‬‬
‫ﻫﻞ ﰲ ﻋﻘﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ ﺧﻮﺍﺀ‪ ،‬ﻓﺘﺮﱠﻓ ‪‬ﻊ ﻋﻦ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻐﱯ ﻳﺎ ﺇﻧﺴﺎﻥ‬
‫ﻭﺍﺭﺑﺄ ﺑﻨﻔﺴﻚ ﺃﻥ ﺗﺮﻋﻰ ﲝ ‪‬ﻖ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ‪ ‬ﻓﺘﻜﻮﻥ ﻣﻊ ﺍﳍﻤﻞ‪.‬‬
‫ﻓﻜﻴﻒ ﺗﻨﺠﺢ ﺃﻣﺔ ﲣﻔﺾ ﺷﺄﻥ ﻧﺒﻴ‪‬ﻬﺎ ﺧﻄﹰﺄ ﻭ‪‬ﺘﺎﻧﹰﺎ‪.‬‬
‫ﻓﻬﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ) ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺰﻋﻤﻬﻢ ( ﻳﻘﺒﻠﻪ ﻣﺆﻣﻦ‪ ،‬ﺃﻭ ﻣﻦ ﻓﻴﻪ‬
‫ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ ﺃﻓﺘﻘﻮﻝ ﺃﻣﺔ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﻗﺪﻭ‪‬ﺎ ﺍﳌﺜﻠﻰ ﻭﻧﱪﺍﺳﻬﺎ‬
‫ﺍﻷﻋﻈﻢ ‪ ‬ﻭﺗﺒﻘﻰ ﳍﺎ ﺫﺭﺓ ﻣﻦ ﻋﺼﻤﺔ!‪ .‬ﻭﻓﻴﻬﺎ ﺫﺭﹲﺓ ﻣﻦ ﺗﻔﻜﲑ ﻭﺍﻟﻜﻼﻡ‬
‫ﲝﻖ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻛﱪ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﻋﻠﻰ ﺛﻘﻠﻪ }‪ ..‬ﹶﻻ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ‬
‫ﻛﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ﹶﺫﻭ‪‬ﺍ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻓ‪‬ﺒ ‪‬ﺮﹶﺃﻩ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ِﻣﻤ‪‬ﺎ ﻗﹶﺎﹸﻟﻮﺍ ‪‬ﻭﻛﹶﺎ ﹶﻥ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﺟِﻴﻬﹰﺎ {)‪.(١‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻟﻠﺪﻛﺘﻮﺭ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻣﺎ ﻣﻀﻰ‬
‫ﺐ‬
‫ﻍ ﻗﹸﻠﹸﻮ‪‬ﺑﻨ‪‬ﺎ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺇ ﹾﺫ ‪‬ﻫ ‪‬ﺪ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬‬
‫ﻼ‪ } ..‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻻ ‪‬ﺗ ِﺰ ﹾ‬ ‫ﻭﻳﺮﺩﻧﺎ ﺇﱃ ﺩﻳﻨﻨﺎ ﺭ ‪‬ﺩﹰﺍ ﲨﻴ ﹰ‬
‫ﺏ {)‪. (٢‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻮﻫ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ِﺇ‪‬ﻧ ‪‬‬
‫ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻟﺪ‪‬ﻧ ‪‬‬
‫ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻬﻮ ﺇﻣﺎﻡ ﺯﻣﺎﻧﻪ ﻭﺍﻧﺘﻬﻰ ﺣﻜﻤﻪ ﺑﺎﻧﺘﻘﺎﻟﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﺴﹶﺌﻠﹸﻮ ﹶﻥ‬
‫ﺴ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺖ ‪‬ﻭﹶﻟﻜﹸ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺖ ﹶﻟﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﻚ ﹸﺃ ‪‬ﻣﺔﹲ ﹶﻗ ‪‬ﺪ ‪‬ﺧ ﹶﻠ ‪‬‬
‫} ِﺗ ﹾﻠ ‪‬‬
‫‪‬ﻋﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ {)‪. (٣‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﺍﻵﻳﺔ )‪. (٨‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪ :‬ﺍﻵﻳﺔ )‪. (٦٩‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ :‬ﺍﻵﻳﺔ )‪. (١٣٤‬‬
‫‪٩٣‬‬
‫ﻭﳓﻦ ﻻ ﻧﻨﻔﻲ ﺃﻗﻮﺍﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻭﺟﺰﺍﻩ ﻋﻠﻰ ﻋﻤﻠﻪ‪ ،‬ﺑﻞ‬
‫ﺱ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻟﻦ‬ ‫ﻧﻨﻔﻲ ﻣﺎ ‪‬ﺩﺱ‪ ‬ﻋﻠﻴﻪ ﻓﻤﻦ ﲡﺮ‪‬ﺃ ﻋﻠﻰ ﺩ ‪‬‬
‫ﺱ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻷﻧﻪ ﻛﺎﻥ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻠﹶﻤﺎﹰ‪،‬‬ ‫ﻳﺮﻋ ِﻮ ﻋﻦ ﺩ ‪‬‬
‫ﻭﻟﻴﺘﻘﺒﻞ ﺍﻟﻄﻴﺒﻮﻥ ﺍﻟﺒﺴﻄﺎﺀ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳋﺒﻴﺜﺔ ﺍﳌﺪﺳﻮﺳﺔ ﺇﺫﺍ ﻧ‪‬ﺴﺒﺖ ﻟﻸﻋﻼﻡ‬
‫ﻣﻦ ﻣﺸﺎﻫﲑ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻼ ﺃﻧﻪ ﺟﺎﺀ ﺃﻳﺎﻡ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ‪‬‬
‫ﺐ ﺩﺟ ﹰ‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺗﻨﻘﺾ ﻣﺎ ﻛﹸِﺘ ‪‬‬
‫ﻛﺎﻥ ﻳﺸ ‪‬ﺪ ﺍﳊﺠﺮ ﻋﻠﻰ ﺑﻄﻨﻪ ﻣﻦ ﺷﺪﺓ ﺍﳉﻮﻉ ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻣﺮﻓﻮﺿﺔ ﻃﺒﻴﹰﺎ‬
‫ﻭﻻ ﺻﺤﺔ ﳍﺎ ﺑﺘﺎﺗﹰﺎ ﻷﻥ ﺍﳉﻮﻉ ﻋﺎﻣﻠﻪ ﻓﻴﺰﻳﻮﻟﻮﺟﻲ ﺩﺍﺧﻠﻲ ﻭﺍﳋﻼﻳﺎ ﺗﺘﻄﻠﱠﺐ‬
‫ﺍﻟﻮﻗﻮﺩ ﻭﺗﺒﻘﻰ ﻣﻔﺘﻘﺮﺓ ﻟﻠﻄﻌﺎﻡ ﻓﺘﺆﺛﱢﺮ ﻋﻠﻰ ﺍﳉﻬﺎﺯ ﺍﳍﻀﻤﻲ ﻭﳛﺪﺙ ﺍﳉﻮﻉ‪،‬‬
‫ﻭﻟﻮ ﻭﺿﻊ ﺍﳉﺎﺋﻊ ﺻﺨﻮﺭ ﻣﻜﺔ ﻋﻠﻰ ﺑﻄﻨﻪ ﳌﺎ ﺭ ‪‬ﺩ ﺫﻟﻚ ﻣﻦ ﺟﻮﻋﻪ ﺷﻴﺌﹰﺎ‪..‬‬
‫ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﻄﺐ ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ‪.‬‬
‫ﻭﻳﺄﻛﻞ ﻫﻮ ‪ ‬ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺃﻭﺭﺍﻕ ﺍﻟﺸﺠﺮ‪ ،‬ﻫﻞ ﻫﻨﺎﻙ ﲦﺔ ﺷﺠﺮ ﲟﻜﺔ‬
‫ﻉ ‪ .!!(١){..‬ﻓﺎﻟﺰﺭﻉ ﻻ‬
‫ﺇﺫ ﺫﺍﻙ ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ِ ..} :‬ﺑﻮ‪‬ﺍ ٍﺩ ﹶﻏ ‪‬ﻴ ِﺮ ﺫِﻱ ‪‬ﺯ ‪‬ﺭ ٍ‬
‫ﻳﻮﺟﺪ ﻓﻜﻴﻒ ﺑﺎﻟﺸﺠﺮ ﻭﻭﺭﻗﻪ؟‪ .‬ﺃﻟﻴﺲ ﰲ ﺭﺅﻭﺱ ﻣﻦ ﻭﺿﻌﻮﺍ ﺍﳊﺪﻳﺚ‬
‫ﺍﻟﺒﺎﻃﻞ ﲦﺔ ﺗﻔﻜﲑ!‪.‬‬

‫ﺍﻟﻠﻬ ‪‬ﻢ ﺍﻫ ِﺪ ﻗﻮﻣﻲ ﻟﻌﻠﱠﻬﻢ ﻳﻌﻠﻤﻮﻥ‪...‬‬


‫)‪ (١‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ‪ :‬ﺍﻵﻳﺔ )‪. (٣٧‬‬
‫‪٩٤‬‬