‫ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﻟﻘﺼﺔ‬

‫ﻗﺼﺺ ﻣﻨﺎﺳﺒﺔ ﻟﻸﻃﻔﺎﻝ‬

‫ﺍﻟﺸﻴﺦ‪:‬ﳏﻤﺪ ﺻﺎﱀ ﺍﳌﻨﺠﺪ‬
 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺆﱂ ﻳﺘﺒﲔ ﻟﻨﺎ ﻣﺪﻯ ﺃﳘﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻛﻌﺎﻣﻞ ﺃﺳﺎﺳﻲﱟ ﰲ ﺗﻨﺸﺌﺔ ﺟﻴـﻞ‬
‫ﻳﻌﻤﻞ ﳋﺪﻣﺔ ﺍﻷﻣﺔ‪ ،‬ﻭﻳﺪﻓﻌﻬﺎ ﳓﻮ ﺍﻟﻌﺰﺓ ﻭﺍﻟﺮﻓﻌﺔ‪ ،‬ﻭﻳﺴﻤﻮ ﻬﺑﺎ ﳓﻮ ﺍﻟﻘﻤﺔ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻧﺘﺄﻣﻞ ﺍﻟﻮﺍﻗﻊ‬
‫ﺟﻴﺪﺍﹰ‪ ،‬ﻭﻧﻨﻈﺮ ﺑﺸﻔﺎﻓﻴﺔ ﺃﻛﺜﺮ؛ ﻳﺘﻀﺢ ﻟﻨﺎ ﺃﻥ ﺍﻟﺒﺬﻭﺭ ﺇﺫﺍ ﻋُﲏ ﻬﺑﺎ ﺧﺮﺝ ﺍﻟﺰﺭﻉ ﻃﻴﺒﺎ‪ ،‬ﻓﻜـﺬﻟﻚ‬
‫ﻼ ﺻﺎﳊﹰﺎ‪.‬‬
‫ﺍﻟﻄﻔﻮﻟﺔ ﺇﺫﺍ ﻋُﲏ ﻬﺑﺎ ﺧﺮﺝ ﻟﻨﺎ ﺟﻴ ﹰ‬

‫ﻭﻫﻨﺎ ﻭﻋﻨﺪ ﺗﺄﻣﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻳﺘﺒﺎﺩﺭ ﻟﻨﺎ ﺳﺆﺍﻝ ﻣﻬﻢ ﻭﻫﻮ‪:‬‬
‫ﻫﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺘﺮﰉ ﻫﺆﻻﺀ ﺍﻷﻃﻔﺎﻝ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﻫﻞ ﳝﻜـﻦ ﺍﺳـﺘﺜﻤﺎﺭ‬
‫ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺴﻨﺔ ﰲ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ﺍﻟﻀﺨﻢ؟؟؟‬

‫ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻧﻘﻮﻝ‪:‬‬

‫ﺑﻌﺪ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣـﻦ ﺍﻫﺘـﺪﻯ‬
‫ﻬﺑﺪﺍﻩ‬
‫ﻓﻼﺷﻚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻛﻔﻴﻼﻥ ﺑﺄﻥ ﻳﻜﻮﻧﺎ ﺃﺩﺍﺓ ﻋﻈﻴﻤـﺔ ﰲ ﺗﺮﺑﻴـﺔ ﺍﳉﻴـﻞ‬
‫ﻭﺇﺭﺷﺎﺩﻩ ﳓﻮ ﻛﻞ ﺟﻠﻴﻞ ﻭﻫﺬﺍ ﻣﻦ ﺍﳌﺴﻠﻤﺎﺕ ﻋﻨﺪ ﻛـﻞ ﻣﺴـﻠﻢ ﺣﻴـﺚ ﻳﻘـﻮﻝ ﺍﷲ ﺗﺒـﺎﺭﻙ‬
‫ﲔ( )ﺍﻟﺒﻘﺮﺓ‪.(2:‬‬
‫ﻯ ِﻟ ﹾﻠﻤُﺘﱠ ِﻘ َ‬
‫ﺐ ﻓِﻴ ِﻪ ﻫُﺪ ً‬
‫ﺏ ﻻ َﺭْﻳ َ‬ ‫ﻭﺗﻌﺎﱃ‪ ):‬ﹶﺫِﻟ َ‬
‫ﻚ ﺍﹾﻟ ِﻜﺘَﺎ ُ‬
‫ﻭﰲ ﻇﻞ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﻭﻟﺪّﻫﺎ ﺍﻟﺘﺄﺛﺮ ﺑﺎﻟﻐﺮﺏ ﻭﺳﻴﻄﺮﺕ ﻭﺳﺎﺋﻠﻪ ﺍﻹﻋﻼﻣﻴـﺔ ﺍﳌﺨﺘﻠﻔـﺔ‬ ‫•‬

‫ﻋﻠﻰ ﺑﻴﻮﺕ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻬﻧﻤﺎﻙ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺨﺘﻠﻔﺔ ﻛﺎﺿﻄﺮﺍﺭ ﺑﻌﺾ ﺍﻷﺳﺮ ﳋﺮﻭﺝ ﺍﻷﻡ‬
‫ﻼ ﺇﺿﺎﻓﻴﹰﺎ ﺃﺻﺒﺢ ﺍﻵﺑﺎﺀ ﺑﻌﻴﺪﻭﻥ ﻋﻦ ﺗﺮﺑﻴﺔ ﺃﺑﻨﺎﺋﻬﻢ ﻭﺇﺫﺍ ﺟﻠﺴﻮﺍ ﻣﻌﻬﻢ‬ ‫ﻟﻠﻌﻤﻞ ﻭﻗﺪ ﻳﻌﻤﻞ ﺍﻷﺏ ﻋﻤ ﹰ‬
‫ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻌﻜﺮﻱ ﺍﳌﺰﺍﺝ ﻓﻼ ﳚﺪ ﺍﻷﻭﻻﺩ ﺳﻮﻯ ﺍﻟﺼﺮﺍﺥ ﻭﺍﻟﻌﻮﻳﻞ ﺩﻭﻥ ﻛﻠﻤـﺔ ﺣﺎﻧﻴـﺔ ﺃﻭ‬
‫ﺑﺴﻤﺔ ﺭﻓﻴﻘﺔ ﺃﻭ ﻣﺪﺍﻋﺒﺔ ﺭﻗﻴﻘﺔ ﻭﻳﻈﻦ ﺍﻷﺏ ﺃﻭ ﺍﻷﻡ ﺃﻥ ﺍﻟﺘﻮﺑﻴﺦ ﻭﺍﻟﻨﻬﺮ ﻫﻮ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺜﻠﻰ ﻟﻠﺘﺮﺑﻴﺔ ﺑﻞ‬
‫ﻼ ﻻ ﻳﻌﺮﻑ ﺳﻮﻯ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪.‬‬ ‫ﻗﺪ ﻳﻜﻮﻥ ﺃﺻ ﹰ‬
‫ﻭﻛﻢ ﻧﺴﻤﻊ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺻﺤﲔ ﺍﺿﺮﺏ ﻭﻟﺪﻙ ﻳﺼﺒﺢ ﻣﺆﺩﺑﹰﺎ!‬ ‫•‬
‫]ﺍﺷﺨﻂ ‪ ..‬ﺃﺯﻋﻖ ‪ ..‬ﺯﻋّﻖ ‪ ..‬ﻛﺸﺮ ‪ ..‬ﺑﺮﻃﻢ ‪ [ ..‬ﺳﺘﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ ﻭﻟﺪﹰﺍ ﻣﻬﺬﺑﹰﺎ ﺻﺎﳊﹰﺎ ﻭﻫـﺬﺍ‬
‫ﺧﻄﺄ ﻛﺒﲑ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻓﺎﻟﺘﺄﺩﻳﺐ ﺑﺘﻌﻠﻴﻖ ﺍﻟﻌﺼﺎ ﻟﲑﺍﻩ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﻟﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﺣﻴﺪ‬
‫ﻓﻬﺬﺍ ﺃﻣﺮ ﻣﺮﻓﻮﺽ‪.‬‬
‫ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﺑﻴﺔ ﻣﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻬﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫•‬

‫ﺟﺎﺀﺕ ﺑﻜﻞ ﻣﺎ ﻳﺼﻠﺢ ﺑﻪ ﺍﻟﺒﺸﺮ ﺷﺆﻭﻬﻧﻢ ‪ ،‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﺴﺘﻘﺎﺓ ﻣﻨﻬﺎ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﺑـﻞ‬
‫ﺍﺠﻤﻟﺘﻤﻊ ﺑﺎﻟﻘﺼﺔ ﻓﺎﻟﺘﺮﺑﻴﺔ ﺑﺎﻟﻘﺼﺔ ﻭﺗﻮﺻﻴﻞ ﺍﳌﻌﲎ ﺑﺎﻹﺣﺴﺎﺱ ﻭﲢﻘﻴﻖ ﺍﳍﺪﻑ ﺑﺎﳌﺜﺎﻝ ﻣـﻦ ﺃﻓﻀـﻞ‬
‫ﺍﻷﺳﺎﻟﻴﺐ ﻭﺃﻛﺜﺮﻫﺎ ﳒﺎﺣﹰﺎ ﻭﺃﳒﻌﻬﺎ ﻧﺘﻴﺠﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﺹ ﺫﺍ‬
‫ﻓﻨﺤﻦ ﳒﺪ ﺑﺄﻥ ﺍﳌﻮﻋﻈﺔ ﺑﺎﻟﻘﺼﺔ ﺗﻜﻮﻥ ﻣﺆﺛﺮﺓ ﻭﺑﻠﻴﻐﺔ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﻛﻠﻤﺎ ﻛـﺎﻥ ﺍﻟﻘـﺎ ْ‬
‫ﺃﺳﻠﻮﺏ ﻣﺘﻤﻴﺰ ﺟﺬﺍﺏ؛ ﺍﺳﺘﻄﺎﻉ ﺷﺪ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻄﻔﻞ ﻭﺍﻟﺘﺄﺛﲑ ﻓﻴﻪ؛ ﻭﺫﻟﻚ ﳌﺎ ﻟﻠﻘﺼﺔ ﻣﻦ ﺃﺛﺮ ﰲ ﻧﻔﺲ‬
‫ﻗﺎﺭﺋﻬﺎ ﺃﻭ ﺳﺎﻣﻌﻬﺎ‪ ،‬ﻭﳌﺎ ﺗﺘﻤﻴﺰ ﺑﻪ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﻣﻴﻞ ﺇﱃ ﺗﺘﺒﻊ ﺍﳌﻮﺍﻗﻒ ﻭﺍﻷﺣﺪﺍﺙ ﺭﻏﺒـﺔ ﰲ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﱵ ﲣﺘﻢ ﻬﺑﺎ ﺃﻱ ﻗﺼﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺷﻮﻕ ﻭﳍﻔﺔ‪.‬‬
‫ﻚ ﻓﻴﻪ ﺃ ﹼﻥ ﺍﻟﻘﺼﺔ ﺍﶈﻜﻤﺔ ﺍﻟﺪﻗﻴﻘﺔ ﺗﻄﺮﻕ ﺍﻟﺴﺎﻣﻊ ﺑﺸﻐﻒ‪ ،‬ﻭﺗﻨﻔﺬ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸـﺮﻳﺔ‬ ‫ﻓﻤﻤّﺎ ﻻ ﺷ ّ‬
‫ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ‪ ...‬ﻭﻟﺬﺍ ﻛﺎﻥ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺼﺼﻲ ﺃﺟﺪﻯ ﻧﻔﻌﹰﺎ ﻭﺃﻛﺜﺮ ﻓﺎﺋﺪﺓ؛ ﻓﺎﻟﻘﺼﺔ ﺃﻣﺮ ﳏﺒـﺐ‬
‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺗﺘﺮﻙ ﺃﺛﺮﻫﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﺍﳌﻌﻬﻮﺩ ﺣﱴ ﰲ ﺣﻴﺎﺓ ﺍﻟﻄﻔﻮﻟﺔ ﺃﻥ ﳝﻴـ ﹶﻞ ﺍﻟﻄﻔـﻞ ﺇﱃ ﲰـﺎﻉ‬
‫ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻭﻳﺼﻐﻲ ﺇﱃ ﺭﻭﺍﻳﺔ ﺍﻟﻘﺼﺔ‪...‬‬
‫ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻔﻄﺮﻳﺔ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺮﺑّﲔ ﺃﻥ ﻳﻔﻴﺪﻭﺍ ﻣِﻨﻬﺎ ﰲ ﳎﺎﻻﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺧﺎﺻﺔ ﻭﺃﻥ ﺇﻋﻼﻣﻨﺎ‬
‫ﺃﺟﺮﻡ ﻋﻨﺪﻣﺎ ﺟﻌﻞ ﻣﻦ ﺍﻟﻌﺎﻫﺮﺓ ﺑﻄﻠﺔ ﻭﻣﻦ ﺍﻟﻌﺎﻫﺮ ﺑﻄﻼ‪ ،‬ﻭﺇﻋﻼﻣﻨﺎ ﺃﺟﺮﻡ ﻛﺜﲑﺍ ﰲ ﺣﻖ ﺃﺑﻨﺎﺋﻨـﺎ‬
‫ﻓﻠﻢ ﻳﺘﺮﻙ ﻋﺎﻫﺮﺓ ﺇﻻ ﻭﺻﻮﺭﻫﺎ ﻭﻋﻘﺪ ﻣﻌﻬﺎ ﻟﻘﺎﺀ‪.‬‬
‫ﻚ ﺍﻟﱠﺬِﻳ َﻦ َﻫﺪَﻯ ﺍﻟﻠﱠ ُﻪ ﹶﻓﹺﺒﻬُـﺪَﺍﻫُﻢُ ﺍ ﹾﻗﺘَـ ِﺪ ْﻩ‬
‫ﻟﺬﻟﻚ ﻻﺑﺪ ﺃﻥ ﻳﺮﺑﻂ ﺍﻟﻮﻟﺪ ﺑﺄﻧﺒﻴﺎﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪) :‬ﺃﹸﻭﹶﻟِﺌ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪) :‬ﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﻓِﻲ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ‬
‫()ﺍﻷﻧﻌﺎﻡ‪ :‬ﻣﻦ ﺍﻵﻳﺔ‪ (90‬ﻭﺑﺮﺳﻮﻝ ﺍﷲ َ‬
‫ﺴَﻨﺔﹲ()ﺍﻷﺣﺰﺍﺏ‪ :‬ﻣﻦ ﺍﻵﻳﺔ‪(21‬‬
‫ﹸﺃ ْﺳ َﻮﺓﹲ َﺣ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪:‬‬
‫ﻭﺗﺮﺑﻴﺘﻬﻢ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ َ‬
‫ﺇﻥ ﱂ ﺗﻜﻮﻧﻮﺍ ﻣﺜﻠﻬﻢ ﻓﺘﺸﺒﻬﻮﺍ ﺇﻥ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﺮﺍﻡ ﻓﻼﺡ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻘـﺺ‬
‫ﻭﺍﻟﻘﺼﺔ ﺧﲑ ﻭﺳﻴﻠﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺫﻟﻚ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ َ‬
‫ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻗﺼﺺ ﺍﻟﺴﺎﺑﻘﲔ ﻟﻠﻌﻈﺔ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻭﻗﺪ ﻛﺎﻥ ﻣﺎ ﳛﻜﻴﻪ ﻣﻘﺪﱠﻣﹰﺎ ﺑﻘﻮﻟﻪ‪ " :‬ﻛﺎﻥ ﻓـﻴﻤﻦ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻋﻠﻰ ﻣﺴﺎﻣﻌﻬﻢ ﺍﻟﻘﺼﺔ ﻭﻣﺎ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ‪.‬‬
‫ﻗﺒﻠﻜﻢ " ﰒ ﻳﻘﺺ َ‬
‫ﺺ ﹶﻟ َﻌﻠﱠﻬُـ ْﻢ‬
‫ﺺ ﺍﹾﻟ ﹶﻘﺼَـ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻳﺘﻤﺜﻞ ﻣﻨـﻬﺠﹰﺎ ﺭﺑﺎﻧﻴـﹰﺎ )ﻓﹶﺎ ﹾﻗﺼُـ ﹺ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻨﱯ َ‬
‫َﻳَﺘ ﹶﻔﻜﱠﺮُﻭ ﹶﻥ()ﻷﻋﺮﺍﻑ‪ :‬ﻣﻦ ﺍﻵﻳﺔ‪.(176‬‬
‫ﻭﺗﻠﻚ ﺍﻟﻘﺼﺺ ﻛﺎﻧﺖ ﻗﺼﺼﹰﺎ ﺗﺘﻤﻴﺰ ﺑﺎﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻟﺼﺪﻕ‪ ،‬ﻷﻬﻧﺎ ﻬﺗـﺪﻑ ﺇﱃ ﺗﺮﺑﻴـﺔ ﺍﻟﻨﻔـﻮﺱ‬
‫ﻭﻬﺗﺬﻳﺒﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺠﻤﻟﺮﺩ ﺍﻟﺘﺴﻠﻴﺔ ﻭﺍﻹﻣﺘﺎﻉ ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿـﻮﺍﻥ ﺍﷲ ﻋﻠـﻴﻬﻢ ﺃﲨﻌـﲔ‬
‫ﻳﺄﺧﺬﻭﻥ ﻣﻦ ﻛﻞ ﻗﺼﺔ ﺍﻟﻌﻈﺔ ﻭﺍﻟﻌﱪﺓ‪ ،‬ﻛﻤﺎ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ ﺑﺪﺭﺱ ﺗﺮﺑﻮﻱ ﺳﻠﻮﻛﻲ ﻣﺴﺘﻔﺎﺩ ﻳﻨﻔﻌﻪ‬
‫ﻭﻳﻨﻔﻊ ﻣﻦ ﺑﻌﺪﻫﻢ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪ :‬ﰲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬

‫ﻭﻟﻜﻦ ﻫﻞ ﺍﻹﻋﻼﻡ ﺍﳌﻮﺟﻪ ﻟﻠﻄﻔﻞ ﻋﻤﻮﻣﹰﺎ ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ " ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﻟﻘﺼـﺔ "‬ ‫•‬

‫ﻟﺘﺤﺼﻴﻞ ﺃﺳﺒﺎﺏ ﺗﺮﺑﻮﻳﺔ ﺃﻡ ﺃﻧﻪ ﺇﻋﻼﻡ ﻫﺪّﺍﻡ ﺃﻭ ﺳﻠﱯ ﻋﻠﻰ ﺃﻗﻞ ﻭﺻﻒ ؟ ﻟﻸﺳﻒ ﻛﺜﲑٌ ﻣﻨﻪ ﺳﻠﱯ‬

‫ﻓﺎﻟﻘﺼﺺ ﺍﻟﱵ ﺗﻌﺮﺽ ﰲ ﺃﻓﻼﻡ ﺍﻟﻜﺮﺗﻮﻥ ﻓﻴﻬﺎ ﳏﺎﺫﻳﺮ ﻭﻣﻨﻜﺮﺍﺕ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ ‪:‬‬

‫‪ -1‬ﻗﺼﺺ ﺗﺜﲑ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺮﻋﺐ ﻭﺍﻟﺮﻫﺒﺔ‬

‫ﺍﻟﻘﺼﺺ ﺍﻟﱵ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﻃﻴﻒ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺮﻫﺒﺔ‪ ،‬ﺗﺘﺮﻙ ﰲ ﺍﻟﺬﺍﺋﻘﺔ ﺍﺷﺘﻴﺎﻗﹰﺎ ﳑﺰﻭﺟﹰﺎ ﺑـﺎﳉﺰﻉ‪ ،‬ﻭﰲ‬
‫ﺍﻟﻨﻔﺲ ﺟﺒﻨﹰﺎ ﻭﻋﻘﺪﺍﹰ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﻗﺼﺺ )ﺃﻣﻨﹰﺎ ﺍﻟﻐﻮﻟﺔ‪ ،‬ﻭﻗﺼﺺ ﺍﳌﺮﺩﺓ‪ ،‬ﻭﺍﻟﻌﻔﺎﺭﻳـﺖ( ﻫـﺬﻩ‬
‫ﺍﻟﻘﺼﺺ ﻬﺗﺪﻡ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺗﻘﺘﻞ ﺍﳊﺲ ﺍﻟﻔﻜﺮﻱ ﻟﺪﻯ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﻻ ﺗﺆﺳﺲ ﺍﻟﻄﻔﻞ ﺍﻟﺸﺠﺎﻉ‪،‬‬
‫ﻭﻟﻜﻨﻬﺎ ﺗﺆﺳﺲ ﺍﻟﻄﻔﻞ ﺍﳉﺒﺎﻥ ﺍﳌﺘﺨﺎﺫﻝ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﻤﻠﻚ ﺍﳋﻮﻑ ﻣﻦ ﻓﺮﺍﺋﺴﻪ‪.‬‬
‫ﻓﺎﻟﻄﻔﻞ ﻳﻈﻞ ﻣﻌﺎﻳﺶ ﺍﻟﻔﻜﺮﺓ ﺣﱴ ﺑﻌﺪ ﺍﻻﻧﺼﺮﺍﻑ‪ ،‬ﻣﻦ ﳊﻈﺔ ﺍﳌﻌﺎﻳﺸﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻟﻠﻘﺼﺔ‪ ،‬ﻳﺘﺨﻴـﻞ‬
‫ﺑﺎﻟﻔﻌﻞ ﺃﻥ ﻫﻨﺎﻙ ﻋﻔﺎﺭﻳﺖ ﲢﺎﺻﺮﻩ ﺑﺎﻟﻈﻼﻡ‪ ،‬ﻭﺃﻥ ﻫﻨﺎﻙ )ﺃﻣﻨﺎ ﺍﻟﻐﻮﻟﺔ ﻋﻨﺪ ﺍﻟﺒﺌﺮ( ﺇﱁ‪ ،...‬ﻭﻟﻮ ﻧﻈﺮ‬
‫ﻛﻞ ﻣﻨﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﻟﻮﺟﺪ ﺃﻧﻪ ﻻ ﻳﺰﺍﻝ ﻳﻌﻴﺶ ﺑﻮﺟﺪﺍﻧﻪ ﻗﺼﺼﹰﺎ ﻗﺮﺃﻫﺎ ﰲ ﺻﺒﺎﻩ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻧﺆﺳـﺲ‬
‫ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻟﻜﻲ ﻧﺒﲏ ﺃﻣﺔ ﺷﺠﺎﻋﺔ‪ ،‬ﻻ ﺃﻥ ﻧﺆﺳﺲ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺍﳉﱭ ﻓﻨﺒﲏ ﺃﻣﺔ ﺿﻌﻴﻔﺔ‪.‬‬
 ‫‪ -2‬ﺍﻟﻘﺼﺺ ﺍﻟﺸﻌﺒﻴﺔ ﺍﻟﱵ ﲢﺘﻮﻱ ﻋﻠﻰ ﻣﻮﺍﻗﻒ ﻣﻨﺎﻓﻴﺔ ﻟﻸﺧﻼﻕ‪:‬‬
‫ﻭﺃﻣﺜﻠﺔ ﺫﻟﻚ‪ :‬ﻗﺼﺺ )ﻃﺮﺯﺍﻥ‪ -‬ﻭﺳﻮﺑﺮﻣﺎﻥ‪ -‬ﻭﺍﳉﺎﺳﻮﺳﻴﺔ(‪ ،‬ﺍﻟﱵ ﻻ ﲢﺘﻮﻱ ﻋﻠﻰ ﻗﻴﻢ ﺇﻧﺴﺎﻧﻴﺔ ﺃﻭ‬
‫ﺃﺧﻼﻗﻴﺔ ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﲤﺠﺪ ﺍﻟﻌﻨﻒ ﻛﻮﺳﻴﻠﺔ ﳊﻞ ﺍﳌﺸﺎﻛﻞ‪ ،‬ﻭﲡﻌﻞ ﺍﻟﻘﻮﺓ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﻫﻲ ﺍﻟﻌﺎﻣﻞ ﺍﻷﻗﻮﻯ‬
‫ﰲ ﺣﺴﻢ ﺍﳌﻮﺍﻗﻒ‪.‬‬
‫ﻣﺜﺎﻝ‪ :‬ﻃﺮﺡ ﺷﺨﺼﻴﺔ )ﻃﺮﺯﺍﻥ(‪ ،‬ﺍﻟﺬﻱ ﺗﺮﰉ ﺑﲔ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻭﺳﻴﻠﺔ ﳊﻞ ﻣﺸﺎﻛﻠﻪ‬
‫ﺇﻻ ﺑﺎﻟﻘﻮﺓ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺗﺴﻘﻂ ﺳﻠﻮﻙ ﺍﻟﻄﻔﻞ ﺍﻟﻌﻘﻼﱐ‪ ،‬ﺇﱃ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻌـﺪﻭﺍﱐ‪ ،‬ﺩﻭﻥ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻴﺠﺐ ﻃﺮﺡ ﻗﺼﺺ ﺗﺪﺭﺏ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻠﻰ ﺣﻞ ﺍﳌﺸﺎﻛﻞ ﺑﺈﺣﻼﻝ ﺍﻟﻌﻘﻞ ﳏﻞ‬
‫ﺍﻟﻘﻮﺓ‪.‬‬
‫‪ -3‬ﻗﺼﺺ ﺗﺜﲑ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻗﻮﻯ ﺍﻟﺸﺮ ﺃﻭ ﲤﺠﻴﺪﻫﺎ‪:‬‬
‫ﺍﻟﻘﺼﺺ‪ ،‬ﺍﻟﱵ ﺗﺜﲑ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻗﻮﻯ ﺍﻟﺸﺮ‪ ،‬ﻭﲤﺠﺪﻩ ﻣﺜﻞ ﺍﻧﺘﺼﺎﺭ ﺍﻟﺸﺮ ﻋﻠﻰ ﺍﳋﲑ‪ ..،‬ﺍﻟﻈﺎﱂ ﻋﻠﻰ‬
‫ﺍﳌﻈﻠﻮﻡ‪...‬ﺍﻟﺸﺮﻳﺮ ﻋﻠﻰ ﺍﻟﺸﺮﻃﻲ‪.‬‬
‫ﻭﻳﻄﺮﺣﻮﻬﻧﺎ ﲝﺠﺔ ﺃﻬﻧﻢ ﻳﻜﺸﻔﻮﻥ ﺍﻟﺴﻠﻮﻙ ﺍﳋﺎﻃﺊ ﻟﻠﻄﻔﻞ ﻛﻤﻦ ﻳﻜﺬﺏ ﻋﻠﻰ ﺃﻭﻻﺩﻩ ﰒ ﻳﻘﻮﻝ ﻫﺬﺍ‬
‫ﻛﺬﺏ ﺃﺑﻴﺾ ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﻟﺪ ﻳﺘﺮﰉ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻛﺬﺏ ﺃﺑﻴﺾ ﻭﻻ ﺃﺳﻮﺩ ‪ ،‬ﺃﻣـﺎ‬
‫ﻋﻦ ﺇﺛﺎﺭﺓ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻗﻮﻯ ﺍﻟﺸﺮ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻪ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻗﺪ ﲡﻌﻞ ﺍﻟﻮﻟﺪ ﻳﺴﻠﻚ ﺍﻟﺴﻠﻮﻙ ﺍﳋﺎﻃﺊ‬
‫‪ ،‬ﻟﻴﺒﻘﻰ ﺿﻤﻦ ﻃﺎﺋﻔﺔ ﺍﻷﻗﻮﻳﺎﺀ ﺍﳌﻨﺘﺼﺮﻳﻦ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪):‬ﻗﺼﺺ ﺍﻟﺮﺟﻞ ﺍﳋﺎﺭﻕ‪ ،‬ﻭﺳﻮﺑﺮ ﻣﺎﻥ‪ ،‬ﺍﻟﺮﺟﻞ ﺍﳊﺪﻳﺪﻱ ‪ ،‬ﺟﻼﻧﺪﺍﻳﺰﺭ (‬
‫‪ -4‬ﻗﺼﺺ ﺗﻌﻴﺐ ﺍﻵﺧﺮﻳﻦ ﻭﺗﺴﺨﺮ ﻣﻨﻬﻢ‪:‬‬
‫ﺍﻟﻘﺼﺺ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺴﺨﺮﻳﺔ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﻭﺗﺪﺑﲑ ﺍﳌﻘﺎﻟﺐ ﳍﻢ ﻭﺇﻳﻘﺎﻉ ﺍﻷﺫﻯ ﻬﺑﻢ‪ ،‬ﻣﻨـﻬﺎ‬
‫ﻼ ﻭﺇﻳﻘـﺎﻉ‬
‫ﺍﻟﺴﺨﺮﻳﺔ ﻣﻦ ﻋﻠﺔ ﺍﳌﻌﺎﻕ ﺃﻭ ﻋﻴﺐ ﺧﻠﻘﻲ ﰲ ﻧﻄﻖ ﺍﻟﺒﻌﺾ ﻭﺗﺪﺑﲑ ﺍﳌﻘﺎﻟﺐ ﻟﻠﻜﺒﲑ ﻣـﺜ ﹰ‬
‫ﺍﻷﺫﻯ ﺑﺎﻷﻋﻤﻰ‪ ،‬ﺑﺈﻳﻘﺎﻋﻪ ﰲ ﻓﺦ ﻣﺎ ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﺩﻭﻥ ﺗﻌﻈﻴﻢ ﺍﻷﺛﺮ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺍﳌﺨﻄﺊ ﺃﻭ ﻣـﺪﺑﺮ‬
‫ﺍﳌﻘﻠﺐ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺸﻬﲑﺓ ﳍﺬﺍ ﺍﻟﻔﻜﺮ ﺍﳋﺎﻃﺊ ﺗﺮﺑﻮﻳﹰﺎ‪ :‬ﺍﻷﻓﻼﻡ ﺍﳌﺘﺤﺮﻛـﺔ ﰲ ﻗﺼـﺔ " ﺗـﻮﻡ‬
‫ﻭﺟﲑﻱ " ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺭﻏﻢ ﻣﺎ ﺑﻠﻐﺘﻪ ﻣﻦ ﺷﻬﺮﺓ ﲨﺎﻫﲑﻳﺔ ﻟﺪﻯ ﺍﻷﺟﻴﺎﻝ ﺇﻻ ﺃﻬﻧﺎ ﻓﺎﺳﺪﺓ ﺗﺮﺑﻮﻳﺎﹰ‪،‬‬
‫ﺗﺮﺳﱢﺐ ﻫﺬﻩ ﺍﻷﻓﻼﻡ ﰲ ﻭﻋﻲ ﺍﻟﻄﻔﻞ ﳕﻄﹰﺎ ﺳﻠﻮﻛﻴﹰﺎ ﺧﺎﻃﺌﺎﹰ‪ ،‬ﻳﻘﻠﺪﻩ ﺍﻟﻄﻔﻞ ﻭﻳﺘﻤﺜﻞ ﺑﻪ ﻟﻴﺤﻘـﻖ ﺫﺍﺕ‬
‫ﺍﳌﺘﻌﺔ ﻭﺍﻟﺸﻘﺎﻭﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻋﻠﻰ ﻣﻦ ﺣﻮﻟﻪ‪ ،‬ﻭﳛﺲ ﺑﺎﻟﺘﻔﻮﻕ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﻠﻚ ﺍﻷﻓـﻼﻡ‬
‫ﺍﻟﱵ ﺗﺴﺨﺮ ﻣﻦ ﺍﻷﺳﻮﺩ ﻭﺗﺆﺩﻱ ﺇﱃ ﻧﺒﺬ ﺍﳉﻨﺲ ﺍﻵﺧﺮ ﺍﻷﺳﻮﺩ ﻓﻬﺬﺍ ﻳﺮﺳﺐ ﺍﻟﻀﻐﻴﻨﺔ ﻭﺍﳊﻘـﺪ ﰲ‬
‫ﻧﻔﻮﺱ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﻳﺆﺳﺲ ﺍﻟﺘﻔﺮﻗﺔ ﻭﺍﻟﺘﺸﺮﺫﻡ ﻻ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﺂﻟﻒ‪.‬‬

‫ﻓﺘﻠﻚ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻭﺍﻗﻊ ﺍﻟﻘﺼﺺ ﺍﳌﻘﺪﻣﺔ ﻟﻸﻃﻔﺎﻝ ﻭﺍﻟﱵ ﻛﺎﻥ ﻳﻔﺘﺮﺽ ﺃﻥ ﺗﻜﻮﻥ ﺗﺮﺑﻮﻳﺔ‪.‬‬

‫ﺭﲟﺎ ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ ﺇﻥ ﺍﻟﻘﺼﺺ ﺍﳌﻨﺎﺳﺐ ﻃﺮﺣﻬﺎ ﻟﻸﻃﻔﺎﻝ ﻗﻠﻴﻠﺔ ﻭﻏﲑ ﻣﻔﻴﺪﺓ ﻭﻫﺬﺍ ﻛﻼﻡ ﻏـﲑ‬
‫ﺻﺤﻴﺢ ﻓﻔﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﺼﺺ ﺍﳌﻔﻴﺪ ﻭﻛﻞ ﻗﺼﺺ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻔﻴﺪ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻘﺼﺺ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻸﻃﻔﺎﻝ ﻭﺍﻟﱵ ﺳﻨﺘﺎﻭﻝ ﺑﻌﻀﻬﺎ‪:‬‬
‫ﻗﺼﺔ ﻳﻮﻧﺲ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ‬ ‫‪.1‬‬
‫ﻗﺼﺔ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫‪.2‬‬
‫ﻗﺼﺔ ﺧﺸﺒﺔ ﺍﳌﻘﺘﺮﺽ‬ ‫‪.3‬‬
‫ﻗﺼﺔ ﺍﻟﺜﻼﺛﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻐﺎﺭ‬ ‫‪.4‬‬
‫ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ‬ ‫‪.5‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋ ﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬
‫ﻗﺼﺔ ﺃﻧﺲ ﻣﻊ ﺳﺮ ﺍﻟﻨﱯ َ‬ ‫‪.6‬‬
‫ﻗﺼﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻣﻊ ﺍﻟﺮﺍﻋﻲ ‪ " ..‬ﻗﻞ ﻟﻪ ﺃﻛﻠﻬﺎ ﺍﻟﺬﺋﺐ "‬ ‫‪.7‬‬
‫ﻗﺼﺔ ﺃﻡ ﻣﻮﺳﻰ‬ ‫‪.8‬‬
‫ﻗﺼﺔ ﻋﻤﺮ ﻭﺍﻟﻠﱭ‬ ‫‪.9‬‬
‫‪ .10‬ﻗﺼﺔ ﻳﻮﺳﻒ‬
‫‪ .11‬ﻗﺼﺔ ﻣﻌﺎﺫ ﻭﻣﻌﻮﺫ‬
‫‪ .12‬ﻗﺼﺔ ﺍﻟ ﹸﻘﺒّﺮﺓ‬
‫‪ .13‬ﻗﺼﺔ ﺍﳉﻤﻞ‬
‫‪ .14‬ﻗﺼﺔ ﺻﺎﺣﺒﺔ ﺍﻟﻮﺷﺎﺡ " ﻭﻳﻮﻡ ﺍﻟﻮﺷﺎﺡ ﻣﻦ ﺗﻌﺎﺟﻴﺐ ﺭﺑﻨﺎ "‬
‫‪ .15‬ﻗﺼﺔ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﻟﻨﺨﻞ‪.‬‬
 ‫ﻭﺇﻟﻴﻚ ﺑﻌﻀﹰﺎ ﻣﻨﻬﺎ ﻣﻊ ﺑﻴﺎﻥ ﻟﻜﻴﻔﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻭﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ؟‬

‫ﻗﺼﺔ ﺍﻟﺜﻼﺛﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻐﺎﺭ‬

‫ﺿ َﻲ ﺍﻟﱠﻠ ُﻪ َﻋْﻨ ُﻬﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ َﺭﺳُـﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ َﻋْﺒ َﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ َﻦ ﻋُ َﻤ َﺮ َﺭ ِ‬
‫ﺖ ﹺﺇﻟﹶـﻰ ﻏﹶـﺎ ﹴﺭ‬ ‫ﻂ ِﻣ ﱠﻤ ْﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗْﺒﹶﻠ ﹸﻜ ْﻢ َﺣﺘﱠﻰ ﹶﺃ َﻭﻭْﺍ ﺍﹾﻟ َﻤﺒﹺﻴ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺍْﻧ ﹶﻄﹶﻠ َﻖ ﹶﺛﻠﹶﺎﹶﺛﺔﹸ َﺭ ْﻫ ٍ‬ ‫َ‬
‫ﺕ َﻋﹶﻠْﻴ ﹺﻬ ْﻢ ﺍﹾﻟﻐَﺎ َﺭ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﹺﺇﻧﱠ ُﻪ ﻟﹶﺎ ُﻳْﻨﺠﹺـﻴ ﹸﻜ ْﻢ ﻣِـ ْﻦ ﻫَـ ِﺬ ِﻩ‬ ‫ﺴ ﱠﺪ ْ‬ ‫ﺠَﺒ ﹺﻞ ﹶﻓ َ‬ ‫ﺨ َﺮ ﹲﺓ ِﻣ ْﻦ ﺍﹾﻟ َ‬
‫ﺻْ‬ ‫ﺕ َ‬ ‫ﺤ َﺪ َﺭ ْ‬ ‫ﹶﻓ َﺪ َﺧﻠﹸﻮ ُﻩ ﻓﹶﺎْﻧ َ‬
‫ﺨ َﺮ ِﺓ ﹺﺇﻟﱠﺎ ﹶﺃ ﹾﻥ َﺗ ْﺪﻋُﻮﺍ ﺍﻟﻠﱠ َﻪ ﹺﺑﺼَﺎِﻟ ﹺﺢ ﹶﺃ ْﻋﻤَﺎِﻟ ﹸﻜ ْﻢ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺭ ُﺟ ﹲﻞ ِﻣْﻨ ُﻬ ْﻢ ﺍﻟﱠﻠ ُﻬﻢﱠ ﻛﹶﺎ ﹶﻥ ﻟِﻲ ﹶﺃَﺑﻮَﺍ ِﻥ ﺷَـْﻴﺨَﺎ ِﻥ‬ ‫ﺼْ‬ ‫ﺍﻟ ﱠ‬
‫ﺐ َﺷ ْﻲ ٍﺀ َﻳ ْﻮﻣًـﺎ‬ ‫ﺸ ّﻲ ‪ -‬ﹶﻗْﺒﹶﻠ ُﻬﻤَﺎ ﹶﺃ ْﻫﻠﹰﺎ َﻭﻟﹶﺎ ﻣَﺎﻟﹰﺎ ﹶﻓَﻨﺄﹶﻯ ﺑﹺﻲ ﻓِﻲ ﹶﻃﹶﻠ ﹺ‬ ‫ﹶﻛﹺﺒﲑَﺍ ِﻥ َﻭﻛﹸْﻨﺖُ ﻟﹶﺎ ﹶﺃ ﹾﻏﹺﺒﻖُ ‪ُ -‬ﺷﺮْﺏ ﺍﹾﻟ َﻌ ِ‬
‫ﺤﹶﻠْﺒﺖُ ﹶﻟ ُﻬﻤَﺎ ﹶﻏﺒُﻮﹶﻗ ُﻬﻤَﺎ ﹶﻓ َﻮ َﺟ ْﺪُﺗ ُﻬﻤَﺎ ﻧَﺎِﺋ َﻤْﻴ ﹺﻦ َﻭ ﹶﻛ ﹺﺮ ْﻫﺖُ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻏﹺﺒ َﻖ ﹶﻗْﺒﹶﻠ ُﻬﻤَﺎ‬ ‫ﺡ َﻋﹶﻠْﻴ ﹺﻬﻤَﺎ َﺣﺘﱠﻰ ﻧَﺎﻣَﺎ ﹶﻓ َ‬ ‫ﹶﻓﹶﻠ ْﻢ ﹸﺃ ﹺﺭ ْ‬
‫ﻱ ﹶﺃْﻧَﺘ ِﻈﺮُ ﺍ ْﺳﺘِﻴﻘﹶﺎ ﹶﻇ ُﻬﻤَﺎ ُ ]َ ﹶﻓ ﹶﻜ ﹺﺮ ْﻫﺖُ ﹶﺃ ﹾﻥ ﺃﹸﻭِﻗ ﹶﻈﻬُﻤَـﺎ ﻭَﺍﻟﺼﱢـْﺒَﻴﺔﹸ‬ ‫ﹶﺃ ْﻫﻠﹰﺎ ﹶﺃ ْﻭ ﻣَﺎﻟﹰﺎ ﹶﻓﹶﻠﹺﺒﹾﺜﺖُ ﻭَﺍﹾﻟ ﹶﻘ َﺪﺡُ َﻋﻠﹶﻰ َﻳ َﺪ ﱠ‬
‫ﻚ َﺩﹾﺃﺑﹺﻲ َﻭ َﺩﹾﺃَﺑ ُﻬﻤَﺎ َﺣﺘﱠﻰ ﹶﻃﹶﻠ َﻊ‬ ‫ﺼﻴَﺎﺡ ﹺﺑﺒُﻜﹶﺎﺀ ﺑﺴﺒﺐ ﺍﳉﻮﻉ ‪ِ -‬ﻋْﻨ َﺪ ﹺﺭ ْﺟﹶﻠ ﱠﻲ ﹶﻓﹶﻠ ْﻢ َﻳ َﺰ ﹾﻝ ﹶﺫِﻟ َ‬ ‫َﻳَﺘﻀَﺎ ﹶﻏ ْﻮ ﹶﻥ ‪ -‬ﺍﻟ ﱢ‬
‫ﻚ‬
‫ﻚ ﺍْﺑِﺘﻐَﺎ َﺀ َﻭ ْﺟ ﹺﻬ َ‬ ‫ﺖ ﹶﻓ َﻌ ﹾﻠﺖُ ﹶﺫِﻟ َ‬ ‫ﺸ ﹺﺮﺑَﺎ ﹶﻏﺒُﻮﹶﻗ ُﻬﻤَﺎ ﺍﻟﱠﻠ ُﻬﻢﱠ ﹺﺇ ﹾﻥ ﹸﻛْﻨ ُ‬ ‫ﻕ ﺍﹾﻟ ﹶﻔﺠْﺮ ﻓﹶﺎ ْﺳَﺘْﻴ ﹶﻘﻈﹶﺎ ﹶﻓ َ‬ ‫ﺠ ُﺮ [ َﺣﺘﱠﻰ َﺑ َﺮ َ‬ ‫ﺍﹾﻟ ﹶﻔ ْ‬
‫ﺨﺮُﻭﺝ‪.‬‬ ‫ﺴَﺘﻄِﻴﻌُﻮ ﹶﻥ ﺍﹾﻟ ُ‬ ‫ﺖ َﺷْﻴﺌﹰﺎ ﻟﹶﺎ َﻳ ْ‬ ‫ﺨ َﺮ ِﺓ ﻓﹶﺎْﻧ ﹶﻔ َﺮ َﺟ ْ‬
‫ﺼْ‬ ‫ﺤﻦُ ﻓِﻴ ِﻪ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍﻟ ﱠ‬ ‫ﺝ َﻋﻨﱠﺎ ﻣَﺎ َﻧ ْ‬ ‫ﹶﻓ ﹶﻔ ﱢﺮ ْ‬
‫ﺱ ﹺﺇﹶﻟ ﱠﻲ‬ ‫ﺐ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺖ ﹶﺃ َﺣ ﱠ‬ ‫ﺖ ﻟِﻲ ﹺﺑْﻨﺖُ َﻋ ﱟﻢ ﻛﹶﺎَﻧ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﹾﺂ َﺧﺮُ ﺍﻟﱠﻠ ُﻬﻢﱠ ﻛﹶﺎَﻧ ْ‬ ‫َ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻨﹺﺒ ﱡﻲ َ‬
‫ﺤﺐﱡ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﺍﻟﱢﻨﺴَﺎ َﺀ [ ﹶﻓﹶﺄ َﺭ ْﺩﺗُﻬَـﺎ ﻋَـ ْﻦ َﻧ ﹾﻔﺴِـﻬَﺎ‬ ‫ﺕ َﻋ ﱢﻤﻲ ﹶﻛﹶﺄ َﺷ ﱢﺪ ﻣَﺎ ُﻳ ِ‬ ‫ﺖ ﹸﺃ ِﺣﺐﱡ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ِﻣ ْﻦ َﺑﻨَﺎ ِ‬ ‫] ﹸﻛْﻨ ُ‬
‫ﻚ ِﻣْﻨﻬَﺎ َﺣﺘﱠﻰ ُﺗ ْﻌ ِﻄَﻴﻬَﺎ‬ ‫ﺖ ﻟﹶﺎ َﺗﻨَﺎ ﹸﻝ ﹶﺫِﻟ َ‬ ‫ﲔ ﹶﻓﺠَﺎ َﺀْﺗﻨﹺﻲ ]ﹶﻓﻘﹶﺎﹶﻟ ْ‬ ‫ﺴﹺﻨ َ‬‫ﺖ ﹺﺑﻬَﺎ َﺳَﻨ ﹲﺔ ِﻣ ْﻦ ﺍﻟ ﱢ‬ ‫ﺖ ِﻣﻨﱢﻲ َﺣﺘﱠﻰ ﹶﺃﹶﻟ ﱠﻤ ْ‬ ‫ﻓﹶﺎ ْﻣَﺘَﻨ َﻌ ْ‬
‫ﺨﱢﻠ َﻲ َﺑْﻴﻨﹺﻲ َﻭَﺑْﻴ َﻦ‬ ‫ﺸﺮﹺﻳ َﻦ َﻭﻣِﺎﹶﺋ ﹶﺔ ﺩِﻳﻨَﺎ ﹴﺭ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗُ َ‬ ‫ﺴ َﻌْﻴﺖُ ﻓِﻴﻬَﺎ َﺣﺘﱠﻰ َﺟ َﻤ ْﻌُﺘﻬَﺎ [ ﹶﻓﹶﺄ ْﻋ ﹶﻄْﻴُﺘﻬَﺎ ِﻋ ْ‬ ‫ﻣِﺎﹶﺋ ﹶﺔ ﺩِﻳﻨَﺎ ﹴﺭ ﹶﻓ َ‬
‫ﺖ ﺍﺗﱠـ ﹺﻖ‬ ‫ﺤ ﱢﻘ ِﻪ ]ﻗﹶﺎﹶﻟ ْ‬‫ﻚ ﹶﺃ ﹾﻥ َﺗ ﹸﻔﺾﱠ ﺍﹾﻟﺨَﺎَﺗ َﻢ ﹺﺇﻟﱠﺎ ﹺﺑ َ‬ ‫ﺖ ﻟﹶﺎ ﹸﺃ ِﺣﻞﱡ ﹶﻟ َ‬ ‫ﺖ َﺣﺘﱠﻰ ﹺﺇﺫﹶﺍ ﹶﻗ َﺪ ْﺭﺕُ َﻋﹶﻠْﻴﻬَﺎ ﻗﹶﺎﹶﻟ ْ‬ ‫ﺴﻬَﺎ ﹶﻓ ﹶﻔ َﻌﹶﻠ ْ‬ ‫َﻧ ﹾﻔ ِ‬
‫ﺖ‬
‫ﻉ َﻋﹶﻠْﻴﻬَﺎ ﻓﹶﺎْﻧﺼَـ َﺮ ﹾﻓﺖُ َﻋْﻨﻬَـﺎ ] ﹶﻓ ﹸﻘﻤْـ ُ‬ ‫ﺤ ﱠﺮ ْﺟﺖُ ِﻣ ْﻦ ﺍﹾﻟ ُﻮﻗﹸﻮ ﹺ‬ ‫ﺤ ﱢﻘ ِﻪ [ ﹶﻓَﺘ َ‬‫ﺍﻟﻠﱠ َﻪ َﻭﻟﹶﺎ َﺗ ﹸﻔﺾﱠ ﺍﹾﻟﺨَﺎَﺗ َﻢ ﹺﺇﻟﱠﺎ ﹺﺑ َ‬
‫ﺖ ﹶﻓ َﻌ ﹾﻠﺖُ ﺍْﺑِﺘﻐَـﺎ َﺀ‬ ‫ﺐ ﺍﱠﻟﺬِﻱ ﹶﺃ ْﻋ ﹶﻄْﻴُﺘﻬَﺎ ﺍﻟﱠﻠ ُﻬﻢﱠ ﹺﺇ ﹾﻥ ﹸﻛْﻨ ُ‬ ‫ﺱ ﹺﺇﹶﻟ ﱠﻲ َﻭَﺗ َﺮ ﹾﻛﺖُ ﺍﻟﺬﱠ َﻫ َ‬ ‫ﺐ ﺍﻟﻨﱠﺎ ﹺ‬ ‫َﻭَﺗ َﺮ ﹾﻛُﺘﻬَﺎ[ َﻭ ِﻫ َﻲ ﹶﺃ َﺣ ﱡ‬
‫ﺝ َﻋْﻨ ُﻬ ْﻢ ﺍﻟﺜﱡﻠﹸﹶﺜْﻴ ﹺﻦ [‬‫ﺨ َﺮ ﹸﺓ ]ﹶﻓ ﹶﻔ َﺮ َ‬
‫ﺖ ﺍﻟﺼﱠ ْ‬ ‫ﺤﻦُ ﻓِﻴ ِﻪ ﻓﹶﺎْﻧ ﹶﻔ َﺮ َﺟ ْ‬‫ﺝ َﻋﱠﻨﺎ ﻣَﺎ َﻧ ْ‬ ‫ﻚ ﻓﹶﺎ ﹾﻓ ُﺮ ْ‬‫َﻭ ْﺟ ﹺﻬ َ‬
‫ﺝ ِﻣْﻨﻬَﺎ‬ ‫ﺨﺮُﻭ َ‬ ‫ﺴَﺘﻄِﻴﻌُﻮ ﹶﻥ ﺍﹾﻟ ُ‬ ‫ﹶﻏْﻴ َﺮ ﹶﺃﱠﻧ ُﻬ ْﻢ ﻟﹶﺎ َﻳ ْ‬
‫ﺕ ﹸﺃ َﺟﺮَﺍ َﺀ ﹶﻓﹶﺄ ْﻋ ﹶﻄْﻴﺘُﻬُ ْﻢ ﹶﺃﺟْـ َﺮ ُﻫ ْﻢ )‬‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺜﱠﺎِﻟﺚﹸ ﺍﻟﱠﻠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﺍ ْﺳَﺘ ﹾﺄ َﺟ ْﺮ ُ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻨﹺﺒ ﱡﻲ َ‬
‫ﺕ ِﻣﻨْـ ُﻪ ﺍﻟﹾـﹶﺄ ْﻣﻮَﺍ ﹸﻝ‬ ‫ﺐ ﹶﻓﹶﺜ ﱠﻤ ْﺮﺕُ ﹶﺃ ْﺟ َﺮﻩُ َﺣﺘﱠﻰ ﹶﻛﺜﹸ َﺮ ْ‬ ‫ﻱ ‪ :‬ﹶﺛﻤَﻨﻪ( ﹶﻏْﻴ َﺮ َﺭﺟُ ﹴﻞ ﻭَﺍ ِﺣ ٍﺪ َﺗ َﺮ َﻙ ﺍﱠﻟﺬِﻱ ﹶﻟﻪُ َﻭ ﹶﺫ َﻫ َ‬ ‫ﹶﺃ ْ‬
‫ﲔ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﻋْﺒ َﺪ ﺍﻟﻠﱠ ِﻪ ﹶﺃ ﱢﺩ ﹺﺇﹶﻟ ﱠﻲ ﹶﺃ ْﺟﺮﹺﻱ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻟﻪُ ﹸﻛﻞﱡ ﻣَﺎ َﺗﺮَﻯ ِﻣ ْﻦ ﹶﺃ ْﺟ ﹺﺮ َﻙ ﻣِـ ْﻦ ﺍﹾﻟﹺﺈﺑﹺـ ﹺﻞ‬ ‫ﹶﻓﺠَﺎ َﺀﻧﹺﻲ َﺑ ْﻌ َﺪ ِﺣ ﹴ‬
‫ﻚ ﹶﻓﹶﺄ َﺧ ﹶﺬﻩُ ﹸﻛﻠﱠـ ُﻪ‬
‫ﺴَﺘ ْﻬ ﹺﺰﺉُ ﺑﹺﻲ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹺﺇﻧﱢﻲ ﻟﹶﺎ ﹶﺃ ْﺳَﺘ ْﻬ ﹺﺰﺉُ ﹺﺑ َ‬‫ﻭَﺍﹾﻟَﺒ ﹶﻘ ﹺﺮ ﻭَﺍﹾﻟ َﻐَﻨ ﹺﻢ ﻭَﺍﻟ ﱠﺮﻗِﻴ ﹺﻖ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﻋْﺒ َﺪ ﺍﻟﻠﱠ ِﻪ ﻟﹶﺎ َﺗ ْ‬
‫ﺝ َﻋﻨﱠﺎ ﻣَﺎ َﻧ ْ‬
‫ﺤﻦُ ﻓِﻴـ ِﻪ‬ ‫ﻚ ﻓﹶﺎ ﹾﻓ ُﺮ ْ‬
‫ﻚ ﺍْﺑِﺘﻐَﺎ َﺀ َﻭ ْﺟ ﹺﻬ َ‬
‫ﺖ ﹶﻓ َﻌ ﹾﻠﺖُ ﹶﺫِﻟ َ‬
‫ﻓﹶﺎ ْﺳﺘَﺎﹶﻗﻪُ ﹶﻓﹶﻠ ْﻢ َﻳْﺘ ُﺮ ْﻙ ِﻣْﻨﻪُ َﺷْﻴﺌﹰﺎ ﺍﻟﱠﻠ ُﻬﻢﱠ ﹶﻓﹺﺈ ﹾﻥ ﹸﻛْﻨ ُ‬
‫ﺨ َﺮﺟُﻮﺍ َﻳ ْﻤﺸُﻮ ﹶﻥ ‪.‬‬ ‫ﺨ َﺮ ﹸﺓ ﹶﻓ َ‬
‫ﺖ ﺍﻟﺼﱠ ْ‬ ‫ﻓﹶﺎْﻧ ﹶﻔ َﺮ َﺟ ْ‬
‫ﺍﻟﻔﻮﺍﺋﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ‪:‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪) :‬ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁ َﻣﻨُﻮﺍ ﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﺍْﺑَﺘﻐُﻮﺍ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺍﹾﻟ َﻮﺳِﻴ ﹶﻠ ﹶﺔ َﻭﺟَﺎ ِﻫﺪُﻭﺍ ﻓِـﻲ ﺳَـﺒﹺﻴ ِﻠ ِﻪ‬
‫ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ُﺗ ﹾﻔ ِﻠﺤُﻮ ﹶﻥ( ‪ ،‬ﻗﺎﻝ ﻗﺘﺎﺩﺓ ‪ :‬ﺗﻘﺮﺑﻮﺍ ﺇﻟﻴﻪ ﺑﻄﺎﻋﺘﻪ ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻳﺮﺿﻴﻪ ‪.‬‬
‫‪ -1‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﻗﺖ ﺍﻟﺮﺧﺎﺀ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺖ ﺍﻟﺸﺪﺓ ‪ ،‬ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﺃﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ ‪ ،‬ﺃﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﲡﺎﻫﻚ ‪ ،‬ﺗﻌﺮﻑ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺮﺧﺎﺀ‬
‫‪ ،‬ﻳﻌﺮﻓﻚ ﰲ ﺍﻟﺸﺪﺓ( ‪.‬‬
‫ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻠﺠﺄ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ﺩﺍﺋﻤﹰﺎ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺧﺎﺻﺔ ﺣﲔ ﻧﺰﻭﻝ ﺍﻟﺸﺪﺍﺋﺪ ‪،‬‬ ‫‪-2‬‬
‫ﻭﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺩﻋﺎﺀ ﺍﻷﻣﻮﺍﺕ ﺍﻟﻐﺎﺋﺒﲔ ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪َ ) :‬ﻭ ﹶﻻ َﺗ ْﺪﻉُ ﻣِﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﹼـ ِﻪ ﻣَـﺎ ﹶﻻ‬
‫ﲔ( ‪ -‬ﺍﻟﻈﺎﳌﲔ ‪ :‬ﺍﳌﺸﺮﻛﲔ ‪.‬‬
‫ﻚ ﹺﺇﺫﹰﺍ ﻣﱢ َﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬
‫ﺖ ﹶﻓﹺﺈﻧﱠ َ‬
‫ﻚ َﻭ ﹶﻻ َﻳﻀُﺮﱡ َﻙ ﹶﻓﺈﹺﻥ ﹶﻓ َﻌ ﹾﻠ َ‬
‫ﻳَﻨ ﹶﻔﻌُ َ‬
‫‪ -3‬ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪ ،‬ﻭﻫﻲ ﻧﺎﻓﻌﺔ ﻭﻣﻔﻴﺪﺓ ‪ ،‬ﻭﻻ ﺳـﻴﻤﺎ ﻋﻨـﺪ‬
‫ﺍﻟﺸﺪﺓ ‪ ،‬ﻭﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﺬﻭﺍﺕ ﻭﺍﳉﺎﻩ ‪.‬‬
‫ﺣﺐ ﺍﷲ ﻣﻘﺪﻡ ﻋﻠﻰ ﺣﺐ ﻣﺎ ﻬﺗﻮﻯ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ‪.‬‬ ‫‪-4‬‬
‫ﻣﻦ ﺗﺮﻙ ﺍﻟﺰﱏ ﻭﺍﻟﻔﺠﻮﺭ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﳌﻮﱃ ﳒﺎﻩ ﺍﷲ ﻣﻦ ﺍﻟﺒﻠﻮﻯ ‪.‬‬ ‫‪-5‬‬
‫ﻣﻦ ﺣﻔﻆ ﺣﻘﻮﻕ ﺍﻟﻌﻤﺎﻝ ﺣﻔﻈﻪ ﺍﷲ ﻭﻗﺖ ﺍﻟﺸﺪﺓ ‪ ،‬ﻭﳒﺎﻩ ﻣﻦ ﺍﶈﻨﺔ ‪.‬‬ ‫‪-6‬‬
‫ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ ﻣﻊ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﻔﺘﺖ ﺍﻟﺼﺨﻮﺭ ‪.‬‬ ‫‪-7‬‬
‫ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺇﻛﺮﺍﻣﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﻭﻻﺩ ‪.‬‬ ‫‪-8‬‬
‫‪ -9‬ﺣﻖ ﺍﻷﺟﲑ ﳛﻔﻆ ﻟﻪ ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺗﺄﺧﲑﻩ ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ )‬
‫ﺃﻋﻄﻮﺍ ﺍﻷﺟﲑ ﺣﻘﻪ ﻗﺒﻞ ﺃﻥ ﳚﻒ ﻋﺮﻗﻪ( ‪.‬‬
‫‪ -10‬ﺍﺳﺘﺤﺒﺎﺏ ﺗﻨﻤﻴﺔ ﻣﺎﻝ ﺍﻷﺟﲑ ﺍﻟﺬﻱ ﺗﺮﻙ ﺣﻘﻪ ‪ ،‬ﻭﻫﻮ ﻋﻤﻞ ﺟﻠﻴﻞ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺣﻖ ﺍﻷﺟﲑ‬
‫‪.‬‬
‫‪ -11‬ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﻫﻮ ﺷﺮﻉ ﻟﻨﺎ ﺇﺫﺍ ﺃﺧﱪ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ‬
‫ﻃﺮﻳﻖ ﺍﳌﺪﺡ ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﻧﺴﺨﻪ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻗﺼﻬﺎ ﻋﻠﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ‬
‫ﻣﺪﺡ ﻫﺆﻻﺀ ﺍﻟﻨﻔﺮ ﺍﻟﺜﻼﺛﺔ ﻟﻨﻘﺘﺪﻱ ﻬﺑﻢ ﰲ ﻋﻤﻠﻬﻢ ‪.‬‬
‫‪ -12‬ﻃﻠﺐ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﺣﻴﺚ ﻗﺎﻝ ﻛﻞ ﻭﺍﺣﺪ ) ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﻓﻌﻠﺖ ﺫﻟﻚ ﺍﺑﺘﻐـﺎﺀ‬
‫ﻭﺟﻬﻚ ﻓﻔﺮﺝ ﻋﻨﺎ ﻣﺎ ﳓﻦ ﻓﻴﻪ( ‪.‬‬
‫ﺲ ﹶﻛ ِﻤ ﹾﺜ ِﻠ ِﻪ َﺷ ْﻲﺀٌ َﻭﻫُـ َﻮ‬
‫‪ -13‬ﺇﺛﺒﺎﺕ ﺍﻟﻮﺟﻪ ﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻏﲑ ﺗﺸﺒﻴﻪ ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪) :‬ﹶﻟ ْﻴ َ‬
‫ﺼﲑُ( ‪.‬‬
‫ﺍﻟﺴﱠﻤِﻴ ُﻊ ﺍﻟَﺒ ِ‬
 ‫ﻗﺼﺔ ﺧﺸﺒﺔ ﺍﳌﻘﺘﺮﺽ‬
‫ﻭﻫﺬﻩ ﻗﺼﺔ ﺧﺸﺒﺔ ﺍﳌﻘﺘﺮﺽ ﺍﻷﻣﲔ ﻓﻠﻨﻨﻈﺮ ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻧﺮﰊ ﺃﺑﻨﺎﺋﻨﺎ ﻋﻠﻰ ﺍﻷﻣﺎﻧﺔ ﻭﺭﺩ ﺍﻷﻣﺎﻧﺔ‬
‫ﻣﻦ ﺧﻼﻝ ﺳﺮﺩ ﺍﻟﻘﺼﺺ ؟‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ‬ ‫ﺿ َﻲ ﺍﻟﱠﻠ ُﻪ َﻋْﻨﻪُ َﻋ ْﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﺤﻴﺤﻪ ‪َ :‬ﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻫُ َﺮْﻳ َﺮ ﹶﺓ َﺭ ِ‬
‫ﻒ ﺩِﻳﻨَـﺎ ﹴﺭ ]ﰲ‬ ‫ﺴِﻠ ﹶﻔﻪُ ﹶﺃﹾﻟ َ‬
‫ﺾ َﺑﻨﹺﻲ ﹺﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﹶﺃ ﹾﻥ ﻳُ ْ‬ ‫َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠ ُﻪ ﹶﺫ ﹶﻛ َﺮ َﺭ ُﺟﻠﹰﺎ ِﻣ ْﻦ َﺑﻨﹺﻲ ﹺﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ َﺳﹶﺄ ﹶﻝ َﺑ ْﻌ َ‬
‫ﺴﻠِﻒ ﺍﻟﻨﱠﺎﺱ ﹺﺇﺫﹶﺍ ﹶﺃﺗَﺎ ُﻩ ﺍﻟ ﱠﺮﺟُﻞ ﹺﺑ ﹶﻜﻔِﻴـ ﹴﻞ " ﻭﰲ‬ ‫ﹺﺭﻭَﺍﻳَﺔ ﹶﺃﺑﹺﻲ َﺳﹶﻠﻤَﺔ " ﹶﺃﻥﱠ َﺭ ُﺟﻠﹰﺎ ِﻣ ْﻦ َﺑﻨﹺﻲ ﹺﺇ ْﺳﺮَﺍﺋِﻴﻞ ﻛﹶﺎ ﹶﻥ ُﻳ ْ‬
‫ﺭﻭﺍﻳﺔ ﻬﺑﺎ ﳎﻬﻮﻝ ﺃﻧﻪ ﺍﻟﻨﺠﺎﺷﻲ [‬
‫ﺸ َﻬﺪَﺍ ِﺀ ﺃﹸ ْﺷ ﹺﻬﺪُﻫُ ْﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻛﻔﹶﻰ ﺑﹺﺎﻟﻠﱠ ِﻪ َﺷﻬﹺﻴﺪًﺍ ﻗﹶﺎ ﹶﻝ ﹶﻓ ﹾﺄِﺗﻨﹺﻲ ﺑﹺﺎﹾﻟ ﹶﻜﻔِﻴ ﹺﻞ ﻗﹶﺎ ﹶﻝ ﹶﻛﻔﹶﻰ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻛﻔِﻴﻠﹰﺎ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﺋِﺘﻨﹺﻲ ﺑﹺﺎﻟ ﱡ‬
‫ﺤﺎﻥ ﺍﻟﻠﱠﻪ َﻧ َﻌ ْﻢ " [ ‪ .‬ﺭﺿﻲ ﺑﻜﻔﺎﻟﺔ ﺍﷲ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺇﳝﺎﻥ ﺻـﺎﺣﺐ‬ ‫ﺖ ] ﹶﻓﻘﹶﺎ ﹶﻝ " ﺳُْﺒ َ‬ ‫ﺻ َﺪ ﹾﻗ َ‬
‫ﻗﹶﺎ ﹶﻝ َ‬
‫ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺛﻘﺘﻪ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ‪.‬‬
‫ﺴﻤ‪‬ﻰ ‪.‬‬ ‫ﻱ ﺍﹾﻟﹶﺄﻟﹾﻒ ﺩِﻳﻨَﺎﺭ [ ﹺﺇﻟﹶﻰ ﹶﺃ َﺟ ﹴﻞ ُﻣ َ‬ ‫ﹶﻓ َﺪﹶﻓ َﻌﻬَﺎ ﹺﺇﹶﻟْﻴ ِﻪ ] ﹶﺃ ْ‬
‫ﺐ ﺍﻟ ﱠﺮﺟُﻞ ﺍﹾﻟَﺒﺤْﺮ ﺑﹺﺎﹾﻟﻤَﺎ ﹺﻝ َﻳﱠﺘﺠﹺﺮ ﻓِﻴ ِﻪ ﹶﻓ ﹶﻘ ﱠﺪ َﺭ ﺍﻟﻠﱠﻪ‬ ‫ﺤ ﹺﺮ ﹶﻓ ﹶﻘﻀَﻰ ﺣَﺎ َﺟَﺘﻪُ ] ﻭﻓِﻲ ﹺﺭﻭَﺍﻳَﺔ ‪ :‬ﹶﻓ َﺮ ِﻛ َ‬ ‫ﺝ ﻓِﻲ ﺍﹾﻟَﺒ ْ‬ ‫ﺨ َﺮ َ‬‫ﹶﻓ َ‬
‫ﹶﺃ ﹾﻥ َﺣﻞﱠ ﺍﹾﻟﹶﺄﺟَﻞ ﻭَﺍ ْﺭَﺗ ﱠﺞ ﺍﹾﻟَﺒﺤْﺮ َﺑﻴْﻨﻬﻤَﺎ [‬
‫ﺠ ْﺪ َﻣ ْﺮ ﹶﻛﺒًﺎ ] ﺯَﺍ َﺩ ﻓِﻲ ﹺﺭﻭَﺍﻳَـﺔ ﹶﺃﺑﹺـﻲ‬ ‫ﺲ َﻣ ْﺮ ﹶﻛﺒًﺎ َﻳ ْﺮ ﹶﻛُﺒﻬَﺎ َﻳ ﹾﻘ َﺪﻡُ َﻋﹶﻠْﻴ ِﻪ ِﻟ ﹾﻠﹶﺄ َﺟ ﹺﻞ ﺍﱠﻟﺬِﻱ ﹶﺃ ﱠﺟﹶﻠﻪُ ﹶﻓﹶﻠ ْﻢ َﻳ ﹺ‬‫ﹸﺛﻢﱠ ﺍﹾﻟَﺘ َﻤ َ‬
‫ﺴﺄﹶﻝ َﻋْﻨﻪُ َﻭَﻳﻘﹸﻮﻝ ‪ :‬ﺍﻟﱠﻠ ُﻬﻢﱠ ﹸﺍ ْﺧﹸﻠ ﹾﻔﻨﹺﻲ َﻭﹺﺇﱠﻧﻤَﺎ ﹶﺃ ْﻋ ﹶﻄﻴْﺖ ﻟﹶﻚ " [‬ ‫ﺏ ﺍﹾﻟﻤَﺎﻝ ﹺﺇﻟﹶﻰ ﺍﻟﺴﱠﺎﺣِﻞ َﻳ ْ‬ ‫َﺳﹶﻠﻤَﺔ " َﻭ ﹶﻏﺪَﺍ َﺭ ّ‬
‫ﻒ ﺩِﻳﻨَـﺎ ﹴﺭ‬ ‫ﺸﺒَﺔ " [ ‪ .‬ﹶﻓﹶﺄ ْﺩ َﺧ ﹶﻞ ﻓِﻴﻬَﺎ ﹶﺃﹾﻟ َ‬ ‫ﺠ َﺮ َﺧ َ‬ ‫ﻱ َﺣ ﹶﻔ َﺮﻫَﺎ ‪َ ،‬ﻭﻓِﻲ ﹺﺭﻭَﺍﻳَﺔ " ﹶﻓَﻨ َ‬ ‫ﺸَﺒ ﹰﺔ ﹶﻓَﻨ ﹶﻘ َﺮﻫَﺎ ] ﹶﺃ ْ‬ ‫ﹶﻓﹶﺄ َﺧ ﹶﺬ َﺧ َ‬
‫ﺻﺤِﻴ ﹶﻔ ﹰﺔ ِﻣْﻨﻪُ ﹺﺇﻟﹶﻰ ﺻَﺎ ِﺣﹺﺒ ِﻪ ] ﻭﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ " ﹶﻓ َﻌ ِﻤ ﹶﻞ ﺗَﺎﺑُﻮﺗًﺎ َﻭ َﺟ َﻌ ﹶﻞ ﻓِﻴ ِﻪ ﺍﹾﻟﹶﺄﻟﹾﻒ [‬ ‫َﻭ َ‬
‫ﺤﻪُ ‪َ ،‬ﻭﻫُـ َﻮ ﻣِـ ْﻦ ﺗَـ ْﺰﺟﹺﻴﺞ‬ ‫ﺻﹶﻠ َ‬‫ﻱ َﺳﻮﱠﻯ َﻣ ْﻮﺿِﻊ ﺍﻟﱠﻨﻘﹾﺮ َﻭﹶﺃ ْ‬ ‫ﺨﻄﱠﺎﹺﺑ ﱡﻲ ‪ :‬ﹶﺃ ْ‬ ‫ﺿ َﻌﻬَﺎ ] ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ َ‬ ‫ﹸﺛﻢﱠ َﺯ ﱠﺟ َﺞ َﻣ ْﻮ ِ‬
‫ﺝ َﻭﻫُ َﻮ ﺍﻟﱠﻨﺼْﻞ ﻛﹶـﹶﺄ ﹾﻥ‬ ‫ﺤَﺘﻤِﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ َﻣ ﹾﺄﺧُﻮﺫﹰﺍ ِﻣ ْﻦ ﺍﻟ ﱡﺰ ّ‬ ‫ﺸﻌْﺮ ‪َ ،‬ﻭَﻳ ْ‬ ‫ﺤﻮَﺍﺟﹺﺐ َﻭﻫُ َﻮ َﺣﺬﹾﻑ َﺯﻭَﺍﺋِﺪ ﺍﻟ ﱠ‬ ‫ﺍﹾﻟ َ‬
‫ﺤﻔﹶﻆ ﻣَﺎ ﻓِﻴ ِﻪ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ِﻋﻴَﺎﺽ ‪َ :‬ﻣ ْﻌﻨَـﺎﻩُ‬ ‫ﺸ ﱠﺪ َﻋﹶﻠْﻴ ِﻪ ُﺯﺟ‪‬ﺎ ِﻟُﻴ ْﻤﺴِﻜ ُﻪ َﻭَﻳ ْ‬ ‫ﺸﺒَﺔ ﹶﻓ َ‬ ‫ﺨَ‬ ‫َﻳﻜﹸﻮﻥ ﺍﻟﱠﻨﻘﹾﺮ ﻓِﻲ ﹶﻃﺮَﻑ ﺍﹾﻟ َ‬
‫ﺝ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ِﺍﺑْـﻦ ﺍﻟـﺘﱢﲔ ‪:‬‬ ‫ﺸ ْﻲ ٍﺀ َﻭ َﺭﹶﻗ َﻌﻪُ ﺑﹺﺎﻟ ﱡﺰ ﱢ‬‫ﺝ ‪ ،‬ﹶﺃ ْﻭ َﺣﺸَﻰ ُﺷﻘﹸﻮﻕ ِﻟﺼَﺎﻗﻬَﺎ ﹺﺑ َ‬ ‫َﺳ ﱠﻤ َﺮﻫَﺎ ﹺﺑ َﻤﺴَﺎﻣِﲑ ﻛﹶﺎﻟ ﱡﺰ ﱢ‬
‫ﺻﹶﻠ َﺢ َﻣ ْﻮﺿِﻊ ﺍﻟﱠﻨﻘﹾﺮ [‬ ‫َﻣ ْﻌﻨَﺎ ُﻩ ﹶﺃ ْ‬
 ‫ﺴﻠﱠ ﹾﻔﺖُ ﹸﻓﻠﹶﺎﻧًﺎ ]ﻳﻌﲏ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳـﺔ‬ ‫ﺖ َﺗ َ‬ ‫ﻚ َﺗ ْﻌﹶﻠﻢُ ﹶﺃﻧﱢﻲ ﹸﻛْﻨ ُ‬ ‫ﺤ ﹺﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ُﻬﻢﱠ ﹺﺇﱠﻧ َ‬ ‫ﹸﺛﻢﱠ ﹶﺃﺗَﻰ ﹺﺑﻬَﺎ ﹺﺇﻟﹶﻰ ﺍﹾﻟَﺒ ْ‬
‫ﻚ‬
‫ﺿ َﻲ ﹺﺑ َ‬ ‫ﺴﹶﺄﹶﻟﻨﹺﻲ ﹶﻛﻔِﻴﻠﹶﺎ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻛﻔﹶﻰ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻛﻔِﻴﻠﹰﺎ ﹶﻓ َﺮ ِ‬ ‫ﻒ ﺩِﻳﻨَﺎ ﹴﺭ ﹶﻓ َ‬ ‫ﺴﹶﻠﻔﹾﺖ ِﻣ ْﻦ ﹸﻓﻠﹶﺎﻥ " [ ﹶﺃﹾﻟ َ‬ ‫ﺃﺧﺮﻯ " ﺍ ْﺳَﺘ ْ‬
‫ﺿ َﻲ ﹺﺑ ِﻪ " [‬ ‫]ﻭﰲ ﺭﻭﺍﻳﺔ " ﹶﻓ َﺮ ِ‬
‫ﻚ َﻭﹶﺃﻧﱢﻲ َﺟ َﻬ ْﺪﺕُ‬ ‫ﺿ َﻲ ﹺﺑ َ‬ ‫َﻭ َﺳﹶﺄﹶﻟﻨﹺﻲ َﺷﻬﹺﻴﺪًﺍ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻛﻔﹶﻰ ﺑﹺﺎﻟﻠﱠ ِﻪ َﺷﻬﹺﻴﺪًﺍ ﹶﻓ َﺮ ِ‬
‫ﹶﺃ ﹾﻥ ﹶﺃ ﹺﺟ َﺪ َﻣ ْﺮ ﹶﻛﺒًﺎ ﹶﺃْﺑ َﻌﺚﹸ ﹺﺇﹶﻟْﻴ ِﻪ ﺍﱠﻟﺬِﻱ ﹶﻟﻪُ ﹶﻓﹶﻠ ْﻢ ﹶﺃ ﹾﻗ ِﺪ ْﺭ َﻭﹺﺇﻧﱢﻲ ﹶﺃ ْﺳَﺘ ْﻮ ِﺩ ُﻋ ﹶﻜﻬَﺎ ] َﻭﺯَﺍ َﺩ ﻓِﻲ َﺣﺪِﻳﺚ " ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ُﻬﻢﱠ‬
‫ﹶﺃ ﱢﺩ َﺣﻤَﺎﻟﹶﺘﻚ "[‬
‫ﺖ ﻓِﻲ ﺍﹾﻟَﺒﺤْﺮ [‬ ‫ﻱ َﺩ َﺧﹶﻠ ْ‬ ‫ﺖ ﻓِﻴ ِﻪ ]ﹶﺃ ْ‬‫ﺠ ْ‬ ‫ﺤ ﹺﺮ َﺣﺘﱠﻰ َﻭﹶﻟ َ‬ ‫ﹶﻓ َﺮﻣَﻰ ﹺﺑﻬَﺎ ﻓِﻲ ﺍﹾﻟَﺒ ْ‬
‫ﺭﻣﺎﻫﺎ ﻭﻫﻮ ﻭﺍﺛﻖ ﺑﺎﷲ ‪ ،‬ﻣﺘﻮﻛﻞ ﻋﻠﻴﻪ ‪ ،‬ﻣﻄﻤﺌﻦ ﺃﻧﻪ ﺍﺳﺘﻮﺩﻋﻬﺎ ﻣﻦ ﻻ ﺗﻀﻴﻊ ﻋﻨﺪﻩ ﺍﻟﻮﺩﺍﺋﻊ ‪.‬‬
‫ﺝ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ﹶﺃ ْﺳﹶﻠ ﹶﻔﻪُ َﻳْﻨﻈﹸﺮُ‬ ‫ﺨ َﺮ َ‬‫ﺨﺮُﺝُ ﹺﺇﻟﹶﻰ َﺑﹶﻠ ِﺪ ِﻩ ﹶﻓ َ‬ ‫ﻚ َﻳ ﹾﻠَﺘ ِﻤﺲُ َﻣ ْﺮ ﹶﻛﺒًﺎ َﻳ ْ‬ ‫ﻑ َﻭﻫُ َﻮ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺼ َﺮ َ‬ ‫ﹸﺛﻢﱠ ﺍْﻧ َ‬
‫ﺸ َﺮ َﻫﺎ ]ﹶﻗ ﹶﻄ َﻌﻬَﺎ‬
‫ﺸَﺒ ِﺔ ﺍﱠﻟﺘِﻲ ﻓِﻴﻬَﺎ ﺍﹾﻟﻤَﺎ ﹸﻝ ﹶﻓﹶﺄ َﺧ ﹶﺬﻫَﺎ ِﻟﹶﺄ ْﻫِﻠ ِﻪ َﺣ ﹶﻄﺒًﺎ ﹶﻓﹶﻠﻤﱠﺎ َﻧ َ‬ ‫ﺨَ‬ ‫ﹶﻟ َﻌﻞﱠ َﻣ ْﺮ ﹶﻛﺒًﺎ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﹺﺑﻤَﺎِﻟ ِﻪ ﹶﻓﹺﺈﺫﹶﺍ ﺑﹺﺎﹾﻟ َ‬
‫ﺴ َﺮﻫَﺎ " َﻭﻓِـﻲ‬ ‫ﺼﺤِﻴ ﹶﻔ ﹶﺔ ) َﻭ َﺟ َﺪ ﺍﹾﻟﻤَﺎﻝ ( ﻓِﻲ ﹺﺭﻭَﺍﻳَﺔ ﺍﻟﱠﻨﺴَﺎِﺋ ﱢﻲ " ﹶﻓﹶﻠﻤﱠﺎ ﹶﻛ َ‬ ‫ﺑﹺﺎﹾﻟ ِﻤْﻨﺸَﺎ ﹺﺭ [ َﻭ َﺟ َﺪ ﺍﹾﻟﻤَﺎ ﹶﻝ ﻭَﺍﻟ ﱠ‬
‫ﺤﻤِﻠﻬَﺎ‬ ‫ﺸﺒَﺔ ﹶﻓَﻴ ْ‬ ‫ﺨَ‬ ‫ﺴﺄﹶﻝ ﹶﻓَﻴﺠﹺﺪ ﺍﹾﻟ َ‬ ‫ﺴﺄﹶﻝ َﻋ ْﻦ ﺻَﺎﺣِﺒﻪ ﹶﻛﻤَﺎ ﻛﹶﺎ ﹶﻥ َﻳ ْ‬ ‫ﺏ ﺍﹾﻟﻤَﺎﻝ َﻳ ْ‬ ‫ﹺﺭﻭَﺍﻳَﺔ ﹶﺃﺑﹺﻲ َﺳﹶﻠﻤَﺔ " َﻭ ﹶﻏﺪَﺍ َﺭ ّ‬
‫ﻑ"‪.‬‬ ‫ﺼﺤِﻴﻔﹶﺔ ‪ ،‬ﹶﻓ ﹶﻘ َﺮﹶﺃﻫَﺎ َﻭ َﻋ َﺮ َ‬‫ﺕ ﺍﻟ ﱠﺪﻧَﺎﻧﹺﲑ ِﻣْﻨﻬَﺎ ﻭَﺍﻟ ﱠ‬ ‫ﺴﺮُﻭﻫَﺎ ﻓﹶﺎْﻧَﺘﹶﺜ َﺮ ْ‬ ‫ﹺﺇﻟﹶﻰ ﹶﺃﻫْﻠﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ ْﻭِﻗﺪُﻭﺍ َﻫ ِﺬ ِﻩ ‪ ،‬ﹶﻓ ﹶﻜ َ‬
‫ﺖ‬
‫ﻒ ﺩِﻳﻨَﺎ ﹴﺭ ﹶﻓﻘﹶﺎ ﹶﻝ ﻭَﺍﻟﻠﱠ ِﻪ ﻣَﺎ ﹺﺯﻟﹾـ ُ‬ ‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﹸﺛﻢﱠ ﹶﻗ ِﺪ َﻡ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ﹶﺃ ْﺳﹶﻠ ﹶﻔﻪُ ﹶﻓﹶﺄﺗَﻰ ﺑﹺﺎﹾﻟﹶﺄﹾﻟ ِ‬
‫ﻚ ﹶﻓﻤَﺎ َﻭ َﺟ ْﺪﺕُ َﻣ ْﺮ ﹶﻛﺒًﺎ ﹶﻗْﺒ ﹶﻞ ﺍﱠﻟﺬِﻱ ﹶﺃَﺗْﻴﺖُ ﻓِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ َﻫ ﹾﻞ ﹸﻛﻨْـ َ‬
‫ﺖ‬ ‫ﻚ ﹺﺑﻤَﺎِﻟ َ‬ ‫ﺐ ﻟِﺂِﺗَﻴ َ‬ ‫ﺐ َﻣ ْﺮ ﹶﻛ ﹴ‬ ‫ﺟَﺎ ِﻫﺪًﺍ ﻓِﻲ ﹶﻃﹶﻠ ﹺ‬
‫ﻚ‬
‫ﺸ ْﻲ ٍﺀ ﻗﹶﺎ ﹶﻝ ﺃﹸ ْﺧﹺﺒﺮُ َﻙ ﹶﺃﻧﱢﻲ ﹶﻟ ْﻢ ﹶﺃ ﹺﺟ ْﺪ َﻣ ْﺮ ﹶﻛﺒًﺎ ﹶﻗْﺒ ﹶﻞ ﺍﱠﻟﺬِﻱ ﹺﺟﹾﺌﺖُ ﻓِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻗ ْﺪ ﹶﺃﺩﱠﻯ َﻋْﻨ َ‬ ‫ﺖ ﹺﺇﹶﻟ ﱠﻲ ﹺﺑ َ‬
‫َﺑ َﻌﹾﺜ َ‬
‫ﻒ ﺍﻟﺪﱢﻳﻨَﺎ ﹺﺭ ﺭَﺍ ِﺷﺪًﺍ ‪.‬‬ ‫ﻑ ﺑﹺﺎﹾﻟﹶﺄﹾﻟ ِ‬
‫ﺼ ﹺﺮ ْ‬ ‫ﺸَﺒ ِﺔ ﻓﹶﺎْﻧ َ‬ ‫ﺨَ‬ ‫ﺖ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺍﱠﻟﺬِﻱ َﺑ َﻌﹾﺜ َ‬
‫ﻒ ﺍﻟﺪﱢﻳﻨَﺎﺭ ﺭَﺍ ِﺷﺪًﺍ ( ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ " ﹶﻗ ْﺪ ﹶﺃﺩﱠﻯ ﺍﻟﻠﱠﻪ َﻋﻨْﻚ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺑﹶﻠ َﻐﻨَـﺎ‬ ‫ﻑ ﺑﹺﺎﹾﻟﹶﺄﹾﻟ ِ‬ ‫ﺼ َﺮ َ‬ ‫ﹶﻗﻮْﻟﻪ ‪ ) :‬ﻭَﺍْﻧ َ‬
‫ﻚ َﻋﹶﻠﻴْﻚ ﹶﺃﻟﹾﻔﻚ "‬ ‫ﺴ ْ‬ ‫ﺍﹾﻟﹶﺄﻟﹾﻒ ﻓِﻲ ﺍﻟﺘﱠﺎﺑُﻮﺕ ‪ ،‬ﹶﻓﹶﺄ ْﻣ ِ‬
‫ﻳﻌﲏ ﳌﺎ ﺗﻴﺴﺮﺕ ﻟﻠﻤﺪﻳﻦ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺑﻠﺪﻩ ‪،‬ﺟﺎﺀ ﺑﺴﺮﻋﺔ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻣﻌﻪ ﺃﻟـﻒ ﺩﻳﻨـﺎﺭ‬
‫ﺃﺧﺮﻯ ‪ ،‬ﺧﻮﻓﺎ ﻣﻨﻪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻟﻒ ﺍﻷﻭﱃ ﱂ ﺗﺼﻞ ﺇﻟﻴﻪ ‪ ،‬ﻓﺒﺪﺃ ﻳﺒﲔ ﻋﺬﺭﻩ ﻭﺃﺳﺒﺎﺏ ﺗﺄﺧﺮﻩ ﻋـﻦ‬
‫ﺍﳌﻮﻋﺪ ‪ ،‬ﻓﺄﺧﱪﻩ ﺍﻟﺪﺍﺋﻦ ﺑﺄﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﻟﺮﺟﻞ ﺷﺎﻫﺪﻩ ﻭﻛﻔﻴﻠﻪ ‪ ،‬ﻗﺪ ﺃﺩﻯ ﻋﻨﻪ ﺩﻳﻨﻪ‬
‫ﰲ ﻣﻮﻋﺪﻩ ﺍﶈﺪﺩ ‪.‬‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻳ ﹾﻜﺜﹸﺮ ِﻣﺮَﺍ ُﺅﻧَﺎ َﻭﹶﻟﻐَﻄﻨَﺎ ‪ ،‬ﹶﺃﻳّﻬﻤَـﺎ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑُﻮ ُﻫ َﺮْﻳﺮَﺓ َﻭﹶﻟ ﹶﻘ ْﺪ َﺭﹶﺃﻳْﺘﻨَﺎ ِﻋﻨْﺪ َﺭﺳُﻮﻝ ﺍﻟﻠﱠﻪ َ‬
‫ﺁﻣَﻦ " ؟‬

‫َﻭﻓِﻲ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪:‬‬

‫ﺼ ﹺﺮ ِﻩ َﻭ َﻋﻮْﻧﻪ ‪.‬ﻓﻤـﺎ ﺃﺣـﻮﺝ‬
‫ﺻ ﱠﺢ َﺗ َﻮﻛﱡﻠﻪ َﺗ ﹶﻜﻔﱠ ﹶﻞ ﺍﻟﻠﱠﻪ ﹺﺑَﻨ ْ‬
‫ﹶﻓﻀْﻞ ﺍﻟﱠﺘ َﻮﻛﱡﻞ َﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ َﻭﹶﺃﻥﱠ َﻣ ْﻦ َ‬ ‫•‬

‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺯﻣﻦ ﻃﻐﺖ ﻓﻴﻪ ﺍﳌﺎﺩﺓ ‪ ،‬ﻭﺗﻌﻠﻖ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺑﺎﻷﺳﺒﺎﺏ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ‪ ،‬ﺇﱃ ﺃﻥ ﳚﺪﺩ ﰲ‬
‫ﻧﻔﺴﻪ ﻗﻀﻴﺔ ﺍﻟﺜﻘﺔ ﺑﺎﷲ ‪ ،‬ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ‪ ،‬ﻭﺗﻔﺮﻳﺞ ﺍﻟﻜﺮﻭﺏ ‪ ،‬ﻓﻘﺪ ﻳﺘﻌﻠﻖ ﺍﻟﻌﺒﺪ‬
‫ﺑﺎﻷﺳﺒﺎﺏ ‪ ،‬ﻭﻳﺮﻛﻦ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻳﻨﺴﻰ ﻣﺴﺒﺐ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻣﻘﺎﻟﻴـﺪ ﺍﻷﻣـﻮﺭ ‪ ،‬ﻭﺧـﺰﺍﺋﻦ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻭﻟﺬﻟﻚ ﳒﺪ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺒﲔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﰲ ﻛﺘﺎﺑـﻪ ﻫـﺬﻩ‬
‫ﺍﻟﻘﻀﻴﺔ ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬ﻭﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍ{ )ﺍﻟﻔﺘﺢ ‪ ، (28‬ﻭﻗﻮﻟﻪ ‪} :‬ﻭﻛﻔـﻰ ﺑـﺎﷲ‬
‫ﻭﻛﻴﻼ { )ﺍﻷﺣﺰﺍﺏ ‪ ، (3‬ﻭﻗﻮﻟﻪ ‪ } :‬ﺃﻟﻴﺲ ﺍﷲ ﺑﻜﺎﻑ ﻋﺒﺪﻩ { )ﺍﻟﺰﻣﺮ ‪ ، (36‬ﻛﻞ ﺫﻟﻚ ﻣـﻦ‬
‫ﺃﺟﻞ ﺗﺮﺳﻴﺦ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺍﻟﻨﻔﻮﺱ ‪ ،‬ﻭﻋﺪﻡ ﻧﺴﻴﺎﻧﻪ ﰲ ﺯﲪﺔ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺟﺎﺀﺗﻨﺎ ﺍﻟﺴﻨﺔ ﺑﻘﺼﺔ ﻫﺬﻳﻦ‬
‫ﺍﻟﺮﺟﻠﲔ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﺿﺮﺑﺎ ﺃﺭﻭﻉ ﺍﻷﻣﺜﻠﺔ ﳍﺬﺍ ﺍﳌﻌﲎ ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺗﺪﻝ ﻋﻠﻰ ﻋﻈﻴﻢ ﻟﻄﻒ ﺍﷲ ﻭﺣﻔﻈﻪ ‪ ،‬ﻭﻛﻔﺎﻳﺘﻪ ﻟﻌﺒﺪﻩ ﺇﺫﺍ ﺗﻮﻛـﻞ ﻋﻠﻴـﻪ‬ ‫•‬

‫ﻭﻓﻮﺽ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ‪ ،‬ﻭﺃﺛﺮ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ ‪ ،‬ﻓﺎﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﻹﻧﺴـﺎﻥ ﺃﻥ‬
‫ﳛﺴﻦ ﺍﻟﻈﻦ ﺑﺮﺑﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ‪ ،‬ﻭﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ‪ ،‬ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻨﺪ ﻇﻦ ﺍﻟﻌﺒﺪ ﺑﻪ ‪ ،‬ﻓﺈﻥ ﻇﻦ‬
‫ﺑﻪ ﺍﳋﲑ ﻛﺎﻥ ﺍﷲ ﻟﻪ ﺑﻜﻞ ﺧﲑ ﺃﺳﺮﻉ ‪ ،‬ﻭﺇﻥ ﻇﻦ ﺑﻪ ﻏﲑ ﺫﻟﻚ ﻓﻘﺪ ﻇﻦ ﺑﺮﺑﻪ ﻇﻦ ﺍﻟﺴﻮﺀ ‪.‬‬
‫ﺇﺫﺍ ﺑﻠﻎ ﺍﻟﻌﺒﺪ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﺰﻫﺪ ‪ ،‬ﺃﺧﺮﺟﻪ ﺫﻟﻚ ﺇﱃ ﺍﻟﺘﻮﻛﻞ‬ ‫•‬

‫ﻻ ﻣﺎ ﲢﺼﻞ ﻋﻨﺪﻙ ﺍﳌﻮﺛﻮﻕ‬ ‫ﻓﺈﺫﺍ ﺍﺗﻜﻠﺖ ﻓﻜﻦ ﺑﺮﺑﻚ ﻭﺍﺛﻘﹰﺎ‬

‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻟ ْﻮ ﹶﺃﱠﻧ ﹸﻜ ْﻢ ﹸﻛْﻨُﺘ ْﻢ َﺗ َﻮ ﱠﻛﻠﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ َﺣ ﱠﻖ َﺗ َﻮﻛﱡِﻠ ِﻪ ﹶﻟ ُﺮ ﹺﺯ ﹾﻗُﺘ ْﻢ ﹶﻛﻤَﺎ‬
‫ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﺡ ﹺﺑﻄﹶﺎﻧًﺎ ‪.‬‬ ‫ﻳُ ْﺮ َﺯﻕُ ﺍﻟ ﱠﻄْﻴ ُﺮ َﺗ ْﻐﺪُﻭ ِﺧﻤَﺎﺻًﺎ َﻭَﺗﺮُﻭ ُ‬
‫ﺴﺒُﻪُ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﺑَﺎِﻟﻎﹸ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﹶﻗ ْﺪ َﺟ َﻌ ﹶﻞ ﺍﻟﻠﱠ ُﻪ ِﻟ ﹸﻜﻞﱢ ﺷَـ ْﻲ ٍﺀ ﻗﹶـﺪْﺭﹰﺍ(‬
‫)‪َ ...‬ﻭ َﻣ ْﻦ َﻳَﺘ َﻮﻛﱠ ﹾﻞ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓﻬُ َﻮ َﺣ ْ‬
‫)ﺍﻟﻄﻼﻕ‪(3:‬‬
 ‫ﻗﺼﺔ ﺟﺮﺓ ﺍﻟﺬﻫﺐ‬
‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺍﺷﺘﺮﻯ ﺭﺟﻞ ﻣﻦ ﺭﺟـﻞ‬
‫ﻋﻘﺎﺭﹰﺍ ﻟﻪ )ﺃﺭﺿﹰﺎ( ﻓﻮﺟﺪ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻯ ﺍﻟﻌﻘﺎﺭ ﰲ ﻋﻘﺎﺭﻩ ﺟﺮﺓ ﻓﻴﻬﺎ ﺫﻫﺐ !!‬
‫ﺍﳌﺸﺘﺮﻱ )ﻟﻠﺒﺎﺋﻊ( ‪ :‬ﺧﺬ ﺫﻫﺒﻚ ﻣﲏ ‪ ،‬ﺇﳕﺎ ﺍﺷﺘﺮﻳﺖ ﻣﻨﻚ ﺍﻷﺭﺽ ‪ ،‬ﻭﱂ ﺃﺷﺘﺮ ﻣﻨﻚ ﺍﻟﺬﻫﺐ !!‬
‫ﺍﻟﺒﺎﺋﻊ )ﳑﺘﻨﻌﹰﺎ( ‪ :‬ﺇﳕﺎ ﺑﻌﺘﻚ ﺍﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﺎ ‪ – .‬ﳛﺘﻜﻤﺎﻥ ﺇﱃ ﺭﺟﻞ ‪. -‬‬
‫ﺍﳊﻜﻢ ‪ :‬ﺃﻟﻜﻤﺎ ﻭﻟﺪ ؟‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﱄ ﻏﻼﻡ ‪.‬‬
‫ﺍﻵﺧﺮ ‪ :‬ﱄ ﺟﺎﺭﻳﺔ ‪.‬‬
‫ﺍﳊﻜﻢ ‪ :‬ﺃﳓﻜﻮﺍ )ﺯﻭﺟﻮﺍ( ﺍﻟﻐﻼﻡ ﻟﻠﺠﺎﺭﻳﺔ ﻭﺃﻧﻔﻘﻮﺍ ﻋﻦ ﺃﻧﻔﺴﻜﻤﺎ ﻣﻨﻪ ‪ ،‬ﻭﺗﺼﺪﻗﺎ ‪.‬‬

‫ﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻟﻘﺼﺔ‬

‫ﺕ ﹺﺇﻟﹶﻰ ﹶﺃ ْﻫ ِﻠﻬَﺎ(‬
‫ﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ﻣﻄﻠﻮﺏ ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪) :‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُﻛﹸ ْﻢ ﹶﺃ ﹾﻥ ُﺗ َﺆﺩﱡﻭﺍ ﺍﹾﻟﹶﺄﻣَﺎﻧَﺎ ِ‬ ‫‪-1‬‬
‫‪.‬‬
‫ﺍﻟﻘﻨﺎﻋﺔ ﻛﻨﺰ ﻻ ﻳﻔﲎ ﺗﻌﻮﺩ ﺑﺎﳋﲑ ﻭﺍﻟﱪﻛﺔ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ‪.‬‬ ‫‪-2‬‬
‫ﻣﺸﺮﻭﻋﻴﺔ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﻋﺎﱂ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﺩﻭﻥ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﶈﺎﻛﻢ ﺍﳌﺪﻧﻴﺔ ﺍﻟـﱵ‬ ‫‪-3‬‬
‫ﻼ ﺑﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ) :‬ﹶﻓﹺﺈ ﹾﻥ َﺗﻨَﺎ َﺯ ْﻋُﺘ ْﻢ ﻓِﻲ َﺷ ْﻲ ٍﺀ ﻓﹶـ ُﺮﺩﱡﻭ ُﻩ ﹺﺇﻟﹶـﻰ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺗﻀﻴﻊ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻗﺎﺕ ﻋﻤ ﹰ‬
‫ﻭَﺍﻟﺮﱠﺳُﻮ ﹺﻝ(‬
‫‪ -4‬ﻣﻦ ﺭﺿﻲ ﲟﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﻛﺎﻥ ﻣﻦ ﺃﻏﲎ ﺍﻟﻨﺎﺱ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-:‬‬
‫ﺽ ﲟﺎ ﻗﺴﻤﻪ ﺍﷲ ﻟﻚ ﺗﻜﻦ ﺃﻏﲎ ﺍﻟﻨﺎﺱ( ‪.‬‬‫ﺃ‪) -‬ﻭﺃﺭ َ‬
‫ﺏ‪ -‬ﻟﻴﺲ ﺍﻟﻐﲎ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﻌﺮﺽ ﺇﳕﺎ ﺍﻟﻐﲎ ﻏﲎ ﺍﻟﻨﻔﺲ ‪.‬‬
‫‪ -5‬ﺍﻟﺮﺯﻕ ﻣﻘﺴﻮﻡ ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻚ ﰲ ﻭﻗﺘﻪ ﻭﻣﻘﺪﺍﺭﻩ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ‪ ) :‬ﻟﻮ ﺃﻥ ﺍﺑﻦ ﺁﺩﻡ ﻫﺮﺏ ﻣﻦ ﺭﺯﻗﻪ ﻛﻤﺎ ﻳﻬﺮﺏ ﻣﻦ ﺍﳌﻮﺕ ﻷﺩﺭﻛﻪ ﺭﺯﻗﻪ ﻛﻤـﺎ ﻳﺪﺭﻛـﻪ‬
‫ﺍﳌﻮﺕ( ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪ :‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻭﺍﻟﺼﻐﲑ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ‪.‬‬
‫‪ -6‬ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻘﻨﻊ ﺑﺎﳊﻼﻝ ‪ ،‬ﻭﻳﺘﺮﻙ ﺍﳊﺮﺍﻡ ﻭﺍﻟﻄﻤﻊ ﻓﻴﻤﺎ ﻟﻴﺲ ﻟﻪ ‪ ،‬ﻭﻳﺄﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ‬
‫ﺍﳌﺸﺮﻭﻋﺔ ﻟﻠﺮﺯﻕ ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﻜﻔﻞ ﻟﻪ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﺃﲪﻠﻮﺍ ﰲ ﺍﻟﻄﻠﺐ( ‪.‬‬
‫ﺍﳊﻜﻢ ﺍﻟﻌﺎﺩﻝ ﻳﺮﺿﻲ ﺍﶈﺘﻜﻤﲔ ‪.‬‬ ‫‪-7‬‬
‫ﻋﺪﻡ ﺍﻟﻄﻤﻊ ﻓﻴﻤﺎ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ‪.‬‬ ‫‪-8‬‬
‫ﻛﻴﻒ ﻧﺮﰊ ﺃﺑﻨﺎﺋﻨﺎ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺃﻥ ﺍﷲ ﻣﻌﻨﺎ ﻭﻳﺮﺍﻗﺒﻨﺎ ؟‬
 ‫ﻗﺼﺔ ﺍﺑﻦ ﻋﻤﺮ ﻭﺍﻟﺮﺍﻋﻲ ‪:‬‬
‫ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ ) ‪( 188 / 2‬‬
‫ﻗﺎﻝ ﻧﺎﻓﻊ ‪ :‬ﺧﺮﺟﺖ ﻣﻊ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﺑﻌﺾ ﻧﻮﺍﺣﻲ ﺍﳌﺪﻳﻨﺔ ﻭﻣﻌﻪ ﺃﺻﺤﺎﺏ ﻟﻪ ﻓﻮﺿﻌﻮﺍ ﺳﻔﺮﺓ ﻓﻤﺮ‬
‫ﻬﺑﻢ ﺭﺍﻉ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﷲ ‪ :‬ﻫﻠﻢ ﻳﺎ ﺭﺍﻋﻲ ﻓﺄﺻﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻔﺮﺓ‪.‬‬
‫ﻓﻘﺎﻝ ‪ :‬ﺇﱐ ﺻﺎﺋﻢ‬
‫ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﷲ ‪ :‬ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﺸﺪﻳﺪ ﺣﺮﻩ ﻭﺃﻧﺖ ﰲ ﻫﺬﻩ ﺍﻟﺸﻌﺎﺏ ﰲ ﺁﺛﺎﺭ ﻫﺬﻩ ﺍﻟﻐـﻨﻢ‬
‫ﻭﺑﲔ ﺍﳉﺒﺎﻝ ﺗﺮﻋﻰ ﻫﺬﻩ ﺍﻟﻐﻨﻢ ﻭﺃﻧﺖ ﺻﺎﺋﻢ‬
‫ﻓﻘﺎﻝ ﺍﻟﺮﺍﻋﻲ ‪ :‬ﺃﺑﺎﺩﺭ ﺃﻳﺎﻣﻲ ﺍﳋﺎﻟﻴﺔ ﻓﻌﺠﺐ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﻭﻗﺎﻝ ‪ :‬ﻫﻞ ﻟﻚ ﺃﻥ ﺗﺒﻴﻌﻨﺎ ﺷﺎﺓ ﻣﻦ ﻏﻨﻤﻚ ﳒﺘﺰﺭﻫﺎ ﻭﻧﻄﻌﻤﻚ ﻣﻦ ﳊﻤﻬﺎ ﻣﺎ ﺗﻘﻄﺮ ﻋﻠﻴﻪ ﻭﺗﻌﻄﻴﻚ‬
‫ﲦﻨﻬﺎ‬
‫ﻗﺎﻝ ‪ :‬ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﱄ ﺇﻬﻧﺎ ﳌﻮﻻﻱ‬
‫ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﻋﺴﻴﺖ ﺃﻥ ﻳﻘﻮﻝ ﻟﻚ ﻣﻮﻻﻙ ﺇﻥ ﻗﻠﺖ ﺃﻛﻠﻬﺎ ﺍﻟﺬﺋﺐ ‪...‬؟ !‬
‫ﻓﻤﻀﻰ ﺍﻟﺮﺍﻋﻲ ﻭﻫﻮ ﺭﺍﻓﻊ ﺇﺻﺒﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻮ ﻳﻘﻮﻝ ﻓﺄﻳﻦ ﺍﷲ ؟؟؟‬
‫ﻗﺎﻝ ‪ :‬ﻓﻠﻢ ﻳﺰﻝ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ ‪ :‬ﻗﺎﻝ ‪ :‬ﺍﻟﺮﺍﻋﻲ ﻓﺄﻳﻦ ﺍﷲ‬
‫ﻓﻤﺎ ﻋﺪﺍ ﺃﻥ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﻓﺒﻌﺚ ﺇﱃ ﺳﻴﺪﻩ ﻓﺎﺷﺘﺮﻯ ﻣﻨﻪ ﺍﻟﺮﺍﻋﻲ ﻭﺍﻟﻐﻨﻢ ﻓﺄﻋﺘﻖ ﺍﻟﺮﺍﻋﻲ ﻭﻭﻫﺐ ﻟـﻪ‬
‫ﺍﻟﻐﻨﻢ ﺭﲪﻪ ﺍﷲ‬
‫ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ ) ‪(188 / 2‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻘﺼﺔ ﺍﺣﺘﻮﺕ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﻌﱪ ﻣﻨﻬﺎ ‪:‬‬
‫ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻜﺮﻡ ﻓﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﱂ ﻳﺴﺘﺄﺛﺮ ﺑﺎﻟﺴﻔﺮﺓ ﻣﻊ ﺃﺻﺤﺎﺑﻪ ﺩﻭﻥ ﺍﻟﺮﺍﻋﻲ ﻭﻗﺪ ﻣﺮ ﻬﺑﻢ ﺑﻞ‬
‫ﺩﻋﺎﻩ ﻟﻴﺄﻛﻞ ﻣﻌﻬﻢ ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻟﻮﻟﺪ ﺍﻟﻜﺮﱘ ﺇﺫﺍ ﺃﺣﻀﺮ ﻃﻌﺎﻣﹰﺎ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ﺃﻭ ﺍﻟﺮﺣﻠﺔ ﻓﺈﻧﻪ ﻳﻀﻴّﻒ‬
‫ﺃﺻﺤﺎﺑﻪ ﻭﻳﻌﺮﺽ ﻋﻠﻴﻬﻢ ﻣﺸﺎﺭﻛﺘﻪ ﻓﻴﻪ‬
‫ﻼ ﺷﺎﻗﹰﺎ ﻭﰲ ﻳﻮﻡ ﺣﺎﺭ ﻟﻜﻨﻪ ﳛﺘﺴـﺐ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺼﻴﺎﻡ ﻭﺃﻥ ﺍﻟﺮﺍﻋﻲ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻳﻌﻤﻞ ﻋﻤ ﹰ‬
‫ﺫﻟﻚ ﻟﻴﻮﻡ ﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ‬
‫ﻭﻛﻴﻒ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﺣﺐ ﺃﻥ ﳜﺘﱪ ﺃﻣﺎﻧﺔ ﺍﻟﺮﺍﻋﻲ ﻓﺄﻋﺠﺒﻪ ﺟﻮﺍﺑﻪ ﻭﻗﻴﻞ ﺃﻧﻪ ﺑﻜﻰ‬
‫ﻟﻘﻮﻝ ﺍﻟﺮﺍﻋﻲ ﻭﻫﻮ ﺭﺍﻓﻊ ﺇﺻﺒﻌﻴﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﺄﻳﻦ ﺍﷲ‬
‫ﻭﻫﻨﺎ ﺩﺭﺱ ﻋﻈﻴﻢ ﺍﻵﺧﺮ ﻭﻫﻮ ﺗﻨﻤﻴﺔ ﺍﻟﺼﻠﺔ ﺑﺎﷲ ﻭﺧﺸﻴﺘﻪ ﰲ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﻏـﺮﺱ ﺭﻭﺡ‬
‫ﺍﳌﺮﺍﻗﺒﺔ ﰲ ﺍﻟﻨﻔﻮﺱ ﻛﺎﻟﺸﺎﻋﺮ ﺍﻟﺬﻱ ﻗﺎﻝ ‪:‬‬
‫ﺧﻠﻮﺕ ﻭﻟﻜﻦ ﻗﻞ ﻋﻠ ﱠﻲ ﺭﻗﻴﺐ‬ ‫ﺇﺫﺍ ﻣﺎ ﺧﻠﻮﺕ ﺍﻟﺪﻫﺮ ﻳﻮﻣﹰﺎ ﻓﻼ ﺗﻘﻞ‬
‫ﻭﻻ ﺃﻥ ﻣﺎ ﺗُﺨﻔﻲ ﻋﻠﻴﻪ ﻳﻐﻴﺐ‬ ‫ﻭﻻ ﲢﺴﱭ ﺍﷲ ﻳﻐﻔﻞ ﺳـﺎﻋـ ﹰﺔ‬
‫ﻭﻧﻔﺲ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﺑﻦ ﺍﻟﺴّﻤﺎﻙ‪:‬‬

‫ﷲ ﰲ ﺍﳋﻠـﻮﺓ ﺛﺎﻧﻴﻜـﺎ‬‫ﻭﺍ ُ‬ ‫ﻳﺎ ﻣﺪﻣﻦ ﺍﻟﺬﻧﺐ ﺃﻣﺎ ﺗﺴﺘﺤﻲ‬

‫ﻭﺳﺘﺮﻩ ﻃﻮﻝ ﻣﺴﺎﻭﻳﻜﺎ‬ ‫ﻏـﺮﻙ ﻣﻦ ﺭﺑـﻚ ﺇﻣﻬﺎﻟـﻪ‬
‫ﻭﰲ ﺍﻟﻘﺼﺔ ﺍﻟﻌﺎﻗﺒﺔ ﺍﳊﻤﻴﺪﺓ ﳌﻦ ﻧﺎﻝ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻓﺎﻟﺮﺍﻋﻲ ﺍﻟﺬﻱ ﲰﻌﻨﺎ ﻋﻨﻪ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻛـﺎﻥ‬
‫ﻼ ﻳﺄﻛﻞ ﻣﻦ ﺗﻌﺐ ﻳﺪﻩ ﺑﺮﻋﻲ ﺍﻟﻐﻨﻢ ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻋﺎﺑﺪﹰﺍ ﻳﺼﻮﻡ ﰲ ﺍﻟﻨﻬﺎﺭ ﺣـﱴ ﰲ ﺍﻷﻳـﺎﻡ‬ ‫ﻋﺎﻣ ﹰ‬
‫ﺍﳊﺎﺭﺓ ﻭﻛﺎﻥ ﺃﻣﻴﻨﹰﺎ ﰲ ﻋﻤﻠﻪ ﻳﺮﺍﻗﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻧﻔﺴﻪ ﻭﺃﻥ ﻣﻄﻠﻊ ﻋﻠﻴﻪ ﻓﺼﻠﺘﻪ ﺑـﺎﷲ ﻗﻮﻳـﺔ‬
‫ﻭﻟﺬﻟﻚ ﺭﻓﺾ ﺍﳌﻜﺴﺐ ﺍﳊﺮﺍﻡ ﻣﻊ ﺃﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻴﻪ ﻭﻣﺘﻤﻜﻦ ﻣﻨﻪ ﻭﱂ ﻳﺴﺘﻐﻞ ﻋﻤﻠـﻪ ﻭﺃﻣﺎﻧﺘـﻪ ﻭﱂ‬
‫ﻳﺴﺮﻕ ﻣﻨﻬﺎ ﻓﺄﻋﻘﺒﻪ ﺍﷲ ﺍﳊﺴﲎ ﻓﻌﻨﺪﻣﺎ ﺭﺃﻯ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺃﻋﺘﻘﻪ ﻭﺍﺷﺘﺮﻯ ﻟـﻪ‬
‫ﺍﻟﻐﻨﻢ ﻭﻭﻫﺒﻪ ﻟﻪ‬
‫ﻓﻤﻦ ﻋﺒﺪ ﻳﺮﻋﻰ ﻏﻨﻢ ﺻﺎﺣﺒﻪ ﺇﱃ ﺣﺮ ﳝﻠﻚ ﺣﻼ ﹰﻻ ﻛﺜﲑﹰﺍ‬
‫ﻭﺇﻧﻪ ﺳﻨﺔ ﻋﻈﻤﻴﺔ ﳚﺐ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻴﻬﺎ )) ﻣﻦ ﺗﺮﻙ ﺷﻴﺌﹰﺎ ﷲ ﻋﻮﺿﻪ ﺍﷲ ﺧﲑﹰﺍ ﻣﻨﻪ ((‬
‫ﺇﻬﻧﺎ ﻗﺎﻋﺪﺓ ﻟﻮ ﺷﺮﻬﺑﺎ ﺃﻃﻔﺎﻟﻨﺎ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﳉﻨﺒﺘﻬﻢ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﺮﺍﻡ ﻭﺍﳌﻨﻜﺮﺍﺕ ﰲ ﺍﻟﻜﱪ‬
‫ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﲡﻨﺐ ﺍﻟﻐﺶ ﻭﲢﺮﳝﻪ ؟‬

‫ﳌﺎ ﻬﻧﻰ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺧﻼﻓﺘﻪ ﻋﻦ ﺧﻠﻂ ﺍﻟﻠﱭ ﺑﺎﳌﺎﺀ ﻭﺧﺮﺝ ﺫﺍﺕ ﻟﻴﻠـﺔ ﰲ ﺣﻮﺍﺷـﻲ‬
‫ﺍﳌﺪﻳﻨﺔ ﻭﺃﺳﻨﺪ ﻇﻬﺮﻩ ﺇﱃ ﺟﺪﺍﺭ ﻟﲑﺗﺎﺡ ﻓﺈﺫﺍ ﺑﺎﻣﺮﺃﺓ ﺗﻘﻮﻝ ﻻﺑﻨﺘﻬﺎ ﺇﻻ ﲤﺬﻗﲔ ﺍﻟﻠﱭ ﺑﺎﳌـﺎﺀ ﻓﻘﺎﻟـﺖ‬
‫ﺍﳉﺎﺭﻳﺔ ﻛﻴﻒ ﺃﻣﺬﻕ ﻭﻗﺪ ﻬﻧﻰ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﺍﳌﺬﻕ ﻓﻘﺎﻟﺖ ﺍﻷﻡ ﻓﻤﺎ ﻳﺪﺭﻱ ﺃﻣـﲑ ﺍﳌـﺆﻣﻨﲔ ‪،‬‬
‫ﻓﻘﺎﻟﺖ ﺍﳉﺎﺭﻳﺔ ﺇﻥ ﻛﺎﻥ ﻋﻤﺮ ﻻ ﻳﻌﻠﻤﻪ ﻓﺈﻟﻪ ﻋﻤﺮ ﻳﻌﻠﻢ ﻣﺎ ﻛﻨﺖ ﻷﻓﻌﻠﻪ ﻭﻗﺪ ﻬﻧﻰ ﻋﻨﻪ‪.‬‬

‫ﻓﻮﻗﻌﺖ ﻣﻘﺎﻟﺘﻬﺎ ﻣﻦ ﻋﻤﺮ ﻓﻤﺎ ﺃﺻﺒﺢ ﺩﻋﺎ ﻋﺎﺻﻤﹰﺎ ﺍﺑﻨﻪ ﻓﻮﺻﻔﻬﺎ ﻟﻪ ﻭﻣﻜﺎﻬﻧﺎ ﻭﻗﺎﻝ ﺍﺫﻫﺐ ﻳـﺎ ﺑـﲏ‬
‫ﻓﺘﺰﻭﺟﻬﺎ ﻓﺘﺰﻭﺟﻬﺎ ﻋﺎﺻﻢ ﺑﻦ ﻋﻤﺮ ﻓﻮﻟﺪﺕ ﻟﻪ ﺑﻨﺘﹰﺎ ﻓﺘﺰﻭﺟﻬﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑـﻦ ﺍﳊﻜـﻢ‬
‫ﻓﺄﺗﺖ ﺑﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪.‬‬
‫ﻭﻣﻦ ﻓﻮﺍﺋﺪ ﺗﻠﻚ ﺍﻟﻘﺼﺔ ‪:‬‬
‫‪ -1‬ﺃﻥ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﻧﺜﺒﺘﻪ ﺃﻣﺎ ﺧﻼﻓﻪ ﻓﻼ ﻧﺼﺪﻗﻪ ﻭﻻ ﻧﻜﺬﺑﻪ ﺇﺫﺍ‬
‫ﱂ ﻋﺮﺽ ﺍﻟﻨﺼﻮﺹ ‪.‬‬
‫‪ -2‬ﺍﺟﺘﻬﺎﺩ ﺍﻟﺴﻠﻒ ﰲ ﺗﺮﺑﻴﺔ ﺃﺑﻨﺎﺋﻬﻢ ‪.‬‬
‫‪ -3‬ﺍﺳﺘﺸﻌﺎﺭ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ‪.‬‬
‫‪ -4‬ﻋﺪﻡ ﺍﻟﺘﺤﺮﺝ ﻣﻦ ﺗﻘﺪﱘ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ‪.‬‬
‫‪ -5‬ﺍﺧﺘﻴﺎﺭ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﺍﻟﺼﺎﳊﺔ ﻟﻠﺒﻨﺖ ﻭﺍﻻﺑﻦ ‪.‬‬
 ‫ﻗﺼﺔ ﺻﺎﺣﺒﺔ ﺍﻟﻮﺷﺎﺡ‬
‫" ﻭﻳﻮﻡ ﺍﻟﻮﺷﺎﺡ ﻣﻦ ﺗﻌﺎﺟﻴﺐ ﺭﺑﻨﺎ "‬
‫ﻛﻴﻒ ﻧﺮﰊ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﲡﻨﺐ ﺍﻟﻈﻠﻢ ؟‬
‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ -‬ﻗﺎﻟﺖ‪] :‬ﺃﺳـﻠﻤﺖ ﺍﻣـﺮﺃﺓ‬
‫ﺳﻮﺩﺍﺀ ﻟﺒﻌﺾ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺎﻥ ﳍﺎ ﺣﻔﺶ ﰲ ﺍﳌﺴﺠﺪ ‪ -‬ﺍﳊﻔﺶ‪ :‬ﻫﻮ ﺍﻟﺒﻴﺖ ﺍﻟﺼﻐﲑ ﺍﻟﻀـﻴﻖ )‪-.(1‬‬
‫ﻗﺎﻟﺖ‪ :‬ﻓﻜﺎﻧﺖ ﺗﺄﺗﻴﻨﺎ ﻓﺘﺤﺪﺙ ﻋﻨﺪﻧﺎ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺣﺪﻳﺜﻬﺎ ﻗﺎﻟﺖ‪:‬‬
‫ﺃﻻ ﺇﻧﱠﻪ ﻣﻦ ﺑﻠﺪﺓ ﺍﻟﻜﻔﺮ ﳒﺎﱐ‬ ‫ﻭﻳﻮﻡ ﺍﻟﻮﺷﺎﺡ ﻣﻦ ﺗﻌﺎﺟﻴﺐ ﺭﺑﻨﺎ‬
‫ﻓﻠﻤﺎ ﺃﻛﺜﺮﺕ ﻗﺎﻟﺖ ﳍﺎ ﻋﺎﺋﺸﺔ‪ :‬ﻭﻣﺎ ﻳﻮﻡ ﺍﻟﻮﺷﺎﺡ؟! ﻗﺎﻟﺖ‪ :‬ﺧﺮﺟﺖ ﺟﻮﻳﺮﻳﺔ ﻟﺒﻌﺾ ﺃﻫﻠﻲ ﻭﻋﻠﻴﻬﺎ‬
‫ﻭﺷﺎﺡ ﻣﻦ ﺃﺩﻡ‪ ،‬ﻓﺴﻘﻂ ﻣﻨﻬﺎ‪ ،‬ﻓﺎﳓﻄﺖ ﻋﻠﻴﻪ ﺍﳊﺪﻳﱠﺎ ﻭﻫﻲ ﲢﺴﺒﻪ ﳊﻤﺎﹰ‪ ،‬ﻓﺄﺧﺬﺗﻪ‪ .‬ﻓﺎﻬﺗﻤﻮﱐ ﺑﻪ‪- ،‬‬
‫ﺃﻱ ﺑﺴﺮﻗﺔ ﺍﻟﻮﺷﺎﺡ‪ -‬ﻓﻌﺬﺑﻮﱐ ﺣﱴ ﺑﻠﻎ ﻣﻦ ﺃﻣﺮﻱ ﺃﻬﻧﻢ ﻃﻠﺒﻮﺍ ﰲ ﻗﺒﻠﻲ‪ ،‬ﻭﺑﻴﻨﻤﺎ ﻫﻢ ﺣﻮﱄ ﻭﺃﻧﺎ ﰲ‬
‫ﻛﺮﰊ ﺇﺫ ﺃﻗﺒﻠﺖ ﺍﳊﺪﻳﱠﺎ ﺣﱴ ﻭﺍﺯﺕ )‪ (2‬ﺑﺮﺅﻭﺳﻨﺎ‪ ،‬ﰒ ﺃﻟﻘﺘﻪ ﻓﺄﺧﺬﻭﻩ‪ ،‬ﻓﻘﻠﺖ ﳍـﻢ‪ :‬ﻫـﺬﺍ ﺍﻟـﺬﻱ‬
‫ﺍﻬﺗﻤﺘﻤﻮﱐ ﺑﻪ ﻭﺃﻧﺎ ﻣﻨﻪ ﺑﺮﻳﺌﺔ [ )‪.(3‬‬
‫ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﻘﺼﺔ‪:‬‬
‫ﺤ ﱠﻮﻝﹸ ﹺﺇﻟﹶﻰ‬
‫ﺤﻨَﺔ ‪َ ،‬ﻭﹶﻟ َﻌﻠﱠﻪُ َﻳَﺘ َ‬
‫ﺤﺼُﻞ ِﻟ ﹾﻠ َﻤ ْﺮ ِﺀ ﻓِﻴ ِﻪ ﺍﹾﻟ ِﻤ ْ‬
‫ﺨﺮُﻭﺝ ِﻣ ْﻦ ﺍﹾﻟَﺒﻠﹶﺪ ﺍﱠﻟﺬِﻱ َﻳ ْ‬
‫َﻭﻓِﻲ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﹾﻟ ُ‬
‫ﻣَﺎ ﻫُ َﻮ َﺧﻴْﺮ ﹶﻟﻪُ ﹶﻛﻤَﺎ َﻭﹶﻗ َﻊ ِﻟ َﻬ ِﺬ ِﻩ ﺍﹾﻟ َﻤ ْﺮﺃﹶﺓ ‪َ .‬ﻭﻓِﻴ ِﻪ ﹺﺇﺟَﺎﺑَﺔ َﺩ ْﻋﻮَﺓ ﺍﹾﻟ َﻤ ﹾﻈﻠﹸﻮﻡ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎ ِﻓﺮًﺍ ؛ ِﻟﹶﺄﻥﱠ ﻓِـﻲ‬
‫ﺴﻴَﺎﻕ ﹶﺃﻥﱠ ﹺﺇ ْﺳﻠﹶﺎﻣﻬَﺎ ﻛﹶﺎ ﹶﻥ َﺑﻌْﺪ ﹸﻗﺪُﻭﻣﻬَﺎ ﺍﹾﻟ َﻤﺪِﻳﻨَﺔ ‪.‬‬
‫ﺍﻟ ﱢ‬

‫‪ .1‬ﺍﺳﺘﺠﺎﺑﺔ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ﻭﻟﻮ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ؛ ﻷﻥ ﺍﳌﺮﺃﺓ ﻣﺎ ﺃﺳﻠﻤﺖ ﺇﻻ ﺑﻌﺪ ﻗﺪﻭﻣﻬﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪.‬‬

‫)‪(1‬‬
‫ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ (186/7‬ﻁ‪ :‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ﻟﻠﺘﺮﺍﺙ‪ .‬ﻭﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ ﻻﺑﻦ ﺍﻷﺛﲑ )‪ (407/1‬ﻁ‪ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬

‫)‪ (2‬ﻭﺍﺯﺕ‪ :‬ﺃﻱ ﻗﺎﺑﻠﺖ‪.‬‬

‫)‪(3‬‬
‫ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ‪ -‬ﺍﻟﻔﺘﺢ ‪ -‬ﺭﻗﻢ )‪.(3835‬‬
‫‪ .2‬ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﳛﺼﻞ ﻟﻠﻤﺮﺀ ﻓﻴﻪ ﺍﶈﻨﺔ ؛ ﻓﻠﻌﻠﻪ ﻳﺘﺤﻮﻝ ﺇﱃ ﻣﺎ ﻫﻮ ﺧﲑ ﻣﻨﻪ؛ ﻛﻤـﺎ‬
‫ﻭﻗﻊ ﳍﺬﻩ ﺍﳌﺮﺃﺓ ﻭﻛﻤﺎ ﺃﺧﱪ ﺍﷲ‪)) :‬ﻭﻣﻦ ﻳﻬﺎﺟﺮ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﳚـﺪ ﰲ ﺍﻷﺭﺽ ﻣﺮﺍﻏﻤـﹰﺎ ﻛـﺜﲑﹰﺍ‬
‫ﻭﺳﻌﺔ(( )‪ (4‬ﺇﺭﻏﺎﻣﹰﺎ ﻷﻧﻮﻑ ﺍﻟﺬﻳﻦ ﺍﺿﻄﻬﺪﻭﻩ‪ ،‬ﻭﺳﻌﺔ ﻟﻪ ﰲ ﺍﻟﺮﺯﻕ‪.‬‬
‫‪ .3‬ﺍﳍﺠﺮﺓ ﻣﻦ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﺇﱃ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻼ ﻛﺎﻥ ﺃﻭ ﺍﻣﺮﺃﺓ ﺑﺸﺮﻁ ﺃﻣﻦ‬
‫ﺇﺑﺎﺣﺔ ﺍﳌﺒﻴﺖ ﻭﺍﻟﻘﻴﻠﻮﻟﺔ ﰲ ﺍﳌﺴﺠﺪ ﳌﻦ ﻻ ﻣﺴﻜﻦ ﻟﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺭﺟ ﹰ‬
‫ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺇﺑﺎﺣﺔ ﺍﻻﺳﺘﻈﻼﻝ ﰲ ﺍﳌﺴﺠﺪ ﲞﻴﻤﺔ ﻭﳓﻮﻫﺎ‪.‬‬

‫)‪(4‬‬
‫ﺍﻟﻨﺴﺎﺀ‪.100 :‬‬
 ‫ﻗﺼﺔ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻛﻴﻒ ﻧﻌﻠﻢ ﺃﻭﻻﺩﻧﺎ ﺍﻟﺘﻮﻗﻲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﺘﻌﻮﺩ ﻋﻠﻰ ﺍﻷﺫﻛﺎﺭ ؟‬
‫ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ) ﺑﺎﺏ ﺍﻟﻮﻛﺎﻟﺔ (‪:‬‬
‫ﻆ َﺯﻛﹶـﺎ ِﺓ‬ ‫ﺤﻔﹾـ ِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹺﺑ ِ‬ ‫ﺿ َﻲ ﺍﻟﱠﻠ ُﻪ َﻋْﻨﻪُ ﻗﹶﺎ ﹶﻝ‪َ :‬ﻭ ﱠﻛﹶﻠﻨﹺﻲ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻫُ َﺮْﻳ َﺮ ﹶﺓ َﺭ ِ‬
‫ﺻﻠﱠﻰ‬ ‫ﻚ ﹺﺇﻟﹶﻰ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺤﺜﹸﻮ ِﻣ ْﻦ ﺍﻟ ﱠﻄﻌَﺎ ﹺﻡ ﹶﻓﹶﺄ َﺧ ﹾﺬﺗُﻪُ َﻭﻗﹸ ﹾﻠﺖُ ﻭَﺍﻟﻠﱠ ِﻪ ﹶﻟﹶﺄ ْﺭﹶﻓ َﻌﱠﻨ َ‬ ‫ﺠ َﻌ ﹶﻞ َﻳ ْ‬ ‫ﺕ ﹶﻓ َ‬ ‫َﺭ َﻣﻀَﺎ ﹶﻥ ﹶﻓﹶﺄﺗَﺎﻧﹺﻲ ﺁ ٍ‬
‫ﺖ‬
‫ﺤ ُ‬ ‫ﺨﻠﱠْﻴﺖُ َﻋْﻨﻪُ ﹶﻓﹶﺄﺻْـَﺒ ْ‬ ‫ﺝ َﻭ َﻋﹶﻠ ﱠﻲ ِﻋﻴَﺎ ﹲﻝ َﻭﻟِﻲ ﺣَﺎ َﺟ ﹲﺔ َﺷﺪِﻳ َﺪ ﹲﺓ ﻗﹶﺎ ﹶﻝ ﹶﻓ َ‬ ‫ﺤﺘَﺎ ٌ‬‫ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱢﻲ ُﻣ ْ‬
‫ﺖ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻳَﺎ ﹶﺃﺑَﺎ ﻫُ َﺮْﻳ َﺮ ﹶﺓ ﻣَﺎ ﹶﻓ َﻌ ﹶﻞ ﹶﺃ ِﺳﲑُ َﻙ ﺍﹾﻟﺒَﺎ ﹺﺭ َﺣ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ُ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻨﹺﺒ ﱡﻲ َ‬
‫ﻚ َﻭ َﺳَﻴﻌُﻮ ُﺩ ﹶﻓ َﻌ َﺮ ﹾﻓﺖُ ﹶﺃﻧﱠـ ُﻪ‬ ‫ﺨﻠﱠْﻴﺖُ َﺳﺒﹺﻴﹶﻠ ُﻪ ﻗﹶﺎ ﹶﻝ ﹶﺃﻣَﺎ ﹺﺇﻧﱠ ُﻪ ﹶﻗ ْﺪ ﹶﻛ ﹶﺬَﺑ َ‬ ‫َﺷﻜﹶﺎ ﺣَﺎ َﺟ ﹰﺔ َﺷﺪِﻳ َﺪ ﹰﺓ َﻭ ِﻋﻴَﺎﻟﹰﺎ ﹶﻓ َﺮ ِﺣ ْﻤﺘُﻪُ ﹶﻓ َ‬
‫ﺤﺜﹸﻮ ﻣِـ ْﻦ ﺍﻟﻄﱠﻌَـﺎ ﹺﻡ‬ ‫ﺻ ْﺪﺗُﻪُ ﹶﻓﺠَﺎ َﺀ َﻳ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹺﺇﻧﱠ ُﻪ َﺳَﻴﻌُﻮ ُﺩ ﹶﻓ َﺮ َ‬ ‫َﺳَﻴﻌُﻮ ُﺩ ِﻟ ﹶﻘ ْﻮ ﹺﻝ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﺝ َﻭ َﻋﻠﹶـ ﱠﻲ‬ ‫ﺤﺘَﺎ ٌ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ َﺩ ْﻋﻨﹺﻲ ﹶﻓﹺﺈﻧﱢﻲ ُﻣ ْ‬ ‫ﻚ ﹺﺇﻟﹶﻰ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﹶﻓﹶﺄ َﺧ ﹾﺬﺗُﻪُ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻟﹶﺄ ْﺭﹶﻓ َﻌﱠﻨ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻳَﺎ ﹶﺃﺑَﺎ‬ ‫ﺤﺖُ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺻَﺒ ْ‬‫ﺨﻠﱠْﻴﺖُ َﺳﺒﹺﻴﹶﻠ ُﻪ ﹶﻓﹶﺄ ْ‬ ‫ِﻋﻴَﺎ ﹲﻝ ﻟﹶﺎ ﹶﺃﻋُﻮ ُﺩ ﹶﻓ َﺮ ِﺣ ْﻤﺘُﻪُ ﹶﻓ َ‬
‫ﺨﻠﱠْﻴﺖُ َﺳﺒﹺﻴﹶﻠ ُﻪ ﻗﹶﺎ ﹶﻝ‬ ‫ﺖ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﺷﻜﹶﺎ ﺣَﺎ َﺟ ﹰﺔ َﺷﺪِﻳ َﺪ ﹰﺓ َﻭ ِﻋﻴَﺎﻟﹰﺎ ﹶﻓ َﺮ ِﺣ ْﻤﺘُﻪُ ﹶﻓ َ‬ ‫ﻫُ َﺮْﻳ َﺮ ﹶﺓ ﻣَﺎ ﹶﻓ َﻌ ﹶﻞ ﹶﺃ ِﺳﲑُ َﻙ ﹸﻗ ﹾﻠ ُ‬
‫ﻚ ﹺﺇﻟﹶـﻰ‬ ‫ﺤﺜﹸﻮ ِﻣ ْﻦ ﺍﻟ ﱠﻄﻌَﺎ ﹺﻡ ﹶﻓﹶﺄ َﺧ ﹾﺬﺗُﻪُ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻟﹶﺄ ْﺭﹶﻓ َﻌﱠﻨ َ‬ ‫ﺻ ْﺪﺗُﻪُ ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹶﺔ ﹶﻓﺠَﺎ َﺀ َﻳ ْ‬
‫ﻚ َﻭ َﺳَﻴﻌُﻮ ُﺩ ﹶﻓ َﺮ َ‬ ‫ﹶﺃﻣَﺎ ﹺﺇﻧﱠ ُﻪ ﹶﻗ ْﺪ ﹶﻛ ﹶﺬَﺑ َ‬
‫ﺕ‬
‫ﻚ ﹶﻛِﻠﻤَـﺎ ٍ‬ ‫ﻚ َﺗ ْﺰﻋُﻢُ ﻟﹶﺎ َﺗﻌُﻮ ُﺩ ﹸﺛﻢﱠ َﺗﻌُﻮ ُﺩ ﻗﹶﺎ ﹶﻝ َﺩ ْﻋﻨﹺﻲ ﹸﺃ َﻋﱢﻠﻤْـ َ‬ ‫ﺕ ﹶﺃﱠﻧ َ‬ ‫ﺙ َﻣﺮﱠﺍ ٍ‬ ‫َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َﻭ َﻫﺬﹶﺍ ﺁ ِﺧﺮُ ﹶﺛﻠﹶﺎ ِ‬
‫ﺤ ﱡﻲ‬ ‫ﻚ ﻓﹶﺎ ﹾﻗ َﺮﹾﺃ ﺁَﻳ ﹶﺔ ﺍﹾﻟ ﹸﻜ ْﺮ ِﺳ ﱢﻲ ﺍﻟﱠﻠ ُﻪ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﻫُ َﻮ ﺍﹾﻟ َ‬
‫ﺖ ﹺﺇﻟﹶﻰ ِﻓﺮَﺍ ِﺷ َ‬ ‫ﺖ ﻣَﺎ ﻫُ َﻮ ﹶﻗﺎ ﹶﻝ ﹺﺇﺫﹶﺍ ﹶﺃ َﻭْﻳ َ‬ ‫ﻚ ﺍﻟﱠﻠ ُﻪ ﹺﺑﻬَﺎ ﹸﻗ ﹾﻠ ُ‬‫َﻳْﻨ ﹶﻔﻌُ َ‬
‫ﻚ َﺷْﻴﻄﹶﺎ ﹲﻥ َﺣﱠﺘﻰ ُﺗﺼْـﹺﺒ َﺢ‬ ‫ﻆ َﻭﻟﹶﺎ َﻳ ﹾﻘ َﺮَﺑﱠﻨ َ‬ ‫ﻚ ِﻣ ْﻦ ﺍﻟﻠﱠ ِﻪ ﺣَﺎِﻓ ﹲ‬ ‫ﻚ ﹶﻟ ْﻦ َﻳﺰَﺍ ﹶﻝ َﻋﹶﻠْﻴ َ‬ ‫ﺨِﺘ َﻢ ﺍﻟﹾﺂَﻳ ﹶﺔ ﹶﻓﹺﺈﱠﻧ َ‬‫ﺍﹾﻟ ﹶﻘﻴﱡﻮ ُﻡ َﺣﺘﱠﻰ َﺗ ْ‬
‫ﺖ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻣَﺎ ﹶﻓ َﻌ ﹶﻞ ﹶﺃ ِﺳﲑُ َﻙ ﺍﹾﻟﺒَﺎ ﹺﺭ َﺣ ﹶﺔ ﹸﻗ ﹾﻠ ُ‬ ‫ﺤﺖُ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺻَﺒ ْ‬‫ﺨﻠﱠْﻴﺖُ َﺳﹺﺒﻴﹶﻠﻪُ ﹶﻓﹶﺄ ْ‬ ‫ﹶﻓ َ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ﻟِﻲ‬ ‫ﺨﻠﱠْﻴﺖُ َﺳﺒﹺﻴﹶﻠ ُﻪ ﻗﹶﺎ ﹶﻝ ﻣَﺎ ِﻫ َﻲ ﹸﻗ ﹾﻠ ُ‬ ‫ﺕ َﻳْﻨ ﹶﻔ ُﻌﻨﹺﻲ ﺍﻟﱠﻠ ُﻪ ﹺﺑﻬَﺎ ﹶﻓ َ‬‫ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﺯ َﻋ َﻢ ﹶﺃﻧﱠ ُﻪ ُﻳ َﻌﱢﻠ ُﻤﻨﹺﻲ ﹶﻛِﻠﻤَﺎ ٍ‬
‫ﺨِﺘ َﻢ ﺍﻟﹾﺂَﻳ ﹶﺔ ﺍﻟﱠﻠ ُﻪ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﻫُـ َﻮ ﺍﹾﻟﺤَـ ﱡﻲ‬ ‫ﻚ ﻓﹶﺎ ﹾﻗ َﺮﹾﺃ ﺁَﻳ ﹶﺔ ﺍﹾﻟ ﹸﻜ ْﺮ ِﺳ ﱢﻲ ِﻣ ْﻦ ﹶﺃ ﱠﻭِﻟﻬَﺎ َﺣﺘﱠﻰ َﺗ ْ‬ ‫ﺖ ﹺﺇﻟﹶﻰ ِﻓﺮَﺍ ِﺷ َ‬ ‫ﹺﺇﺫﹶﺍ ﹶﺃ َﻭْﻳ َ‬
‫ﺹ‬‫ﺼﹺﺒ َﺢ َﻭﻛﹶﺎﻧُﻮﺍ ﹶﺃﺣْـ َﺮ َ‬ ‫ﻚ َﺷْﻴﻄﹶﺎ ﹲﻥ َﺣﺘﱠﻰ ﺗُ ْ‬ ‫ﻆ َﻭﻟﹶﺎ َﻳ ﹾﻘ َﺮَﺑ َ‬
‫ﻚ ِﻣ ْﻦ ﺍﻟﻠﱠ ِﻪ ﺣَﺎِﻓ ﹲ‬ ‫ﺍﹾﻟ ﹶﻘﻴﱡﻮ ُﻡ َﻭﻗﹶﺎ ﹶﻝ ﻟِﻲ ﹶﻟ ْﻦ َﻳﺰَﺍ ﹶﻝ َﻋﹶﻠْﻴ َ‬
‫ﺏ َﺗ ْﻌﹶﻠ ُﻢ ﻣَـ ْﻦ‬ ‫ﻚ َﻭﻫُ َﻮ ﹶﻛﺬﹸﻭ ٌ‬ ‫ﺻ َﺪﹶﻗ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻣَﺎ ﹺﺇﻧﱠ ُﻪ ﹶﻗ ْﺪ َ‬ ‫ﺨْﻴ ﹺﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻨﹺﺒ ﱡﻲ َ‬ ‫َﺷ ْﻲ ٍﺀ َﻋﻠﹶﻰ ﺍﹾﻟ َ‬
‫ﺙ ﹶﻟﻴَﺎ ﹴﻝ ﻳَﺎ ﹶﺃﺑَﺎ ﻫُ َﺮْﻳ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﻗﹶﺎ ﹶﻝ ﺫﹶﺍ َﻙ َﺷْﻴﻄﹶﺎ ﹲﻥ‪.‬‬ ‫ُﺗﺨَﺎ ِﻃﺐُ ُﻣْﻨ ﹸﺬ ﹶﺛﻠﹶﺎ ِ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﲤﺮ ﺍﻟﺼﺪﻗﺔ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻓﻮﺟﺪ ﺃﺛﺮ ﻛﻒ ﻛﺄﻧﻪ ﺃﺧﺬ ﻣﻨﻪ ﻭﻗﻮﻟﻪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬
‫ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺍﻟﱪ ﻭﳓﻮﻩ ﳑﺎ ﻳﺰﻛﻰ ﺑﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ ) :‬ﻷﺭﻓﻌﻨﻚ ( ﺃﻱ ﻷﺫﻫﱭ ﺑﻚ ﺃﺷﻜﻮﻙ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﻘﻄﻊ ﻳﺪﻙ ﻷﻧﻚ‬
‫ﺳﺎﺭﻕ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪) :‬ﺃﱐ ﳏﺘﺎﺝ ﻭﱄ ﻋﻴﺎﻝ( ﻳﻌﲏ ﻓﻘﲑ ﰲ ﻧﻔﺴﻲ ﻭﱄ ﻋﻴﺎﻝ ﺃﻇﻬﺮ ﺣﺎﺟﺔ ﺃﺧﺮﻯ ﰒ ﻗﺎﻝ ﻣﺆﻛﺪﹰﺍ‬
‫ﺣﺎﺟﺘﻪ ﻭﱄ ﺣﺎﺟﺔ ﺷﺪﻳﺪﺓ ﻳﻌﲏ ﺯﺍﺋﺪﺓ ﺻﻌﺒﺔ ﻛﺪﻳﻦ ﺃﻭ ﺟﻮﻉ ﻣﻬﻠﻚ ﻭﳓﻮ ﺫﻟﻚ ﻫﺬﺍ ﺗﺄﻛﻴﺪ ﺑﻌﺪ‬
‫ﺗﺄﻛﻴﺪ‪.‬‬

‫ﻭﻗﻮﻟﻪ‪) :‬ﻻ ﻳﺰﺍﻝ ﻋﻠﻴﻚ ﻣﻦ ﺍﷲ ﺣﺎﻓﻆ ( ﻳﻌﲏ ﻻ ﻳﺰﺍﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺃﻭ ﺃﻣﺮ ﺍﷲ ﺣﺎﻓﻆ ﻣﻦ ﻗﺪﺭﺗـﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﺃﻭ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻻ ﻳﻘﺮﺑﻚ ﺷﻴﻄﺎﻥ ﻻ ﺇﻧﺴﻲ ﻭﻻ ﺟﲏ ﻻ ﻳﻘﺮﺑﻚ ﺷﻴﻄﺎﻥ ﰲ ﺃﻣﺮ ﺩﻳﲏ ﻭﻻ‬
‫ﺩﻧﻴﻮﻱ ﻭﺩﻟﻴﻠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﻟﻪ ﺻﺪﻗﻚ ﺃﻱ ﰲ ﺗﻌﻠﻴﻤﻪ ﻟﻚ ﻭﻫﻮ ﻛـﺬﻭﺏ ﺃﻱ‬
‫ﰲ ﺳﺎﺋﺮ ﺃﻗﻮﺍﻟﻪ ﻷﻥ ﻫﺬﻩ ﻋﺎﺩﺓ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻭﺟﺪﻧﺎ ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺕ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﻗـﺪ‬
‫ﺣﺼﻞ ﻟﻌﺪﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻮﺍﻗﻒ ﻣﺜﻞ ﻣﻮﻗﻒ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻫﺬﻩ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻟﻘﺼﺺ‬
‫ﳍﺎ ﻣﺪﻟﻮﻻﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺪ ﻳﻌﻠﻢ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﳌﺆﻣﻦ‪.‬‬ ‫‪-1‬‬
‫ﺃﻥ ﺍﳊﻜﻤﺔ ﻗﺪ ﻳﻌﻠﻤﻬﺎ ﺍﻟﻔﺎﺟﺮ ﻟﻜﻨﻪ ﻻ ﻳﻨﺘﻔﻊ ﻬﺑﺎ ﻷﻧﻪ ﻻ ﻳﻌﻤﻞ ﻬﺑﺎ ﻟﻜﻦ ﺗﺆﺧﺬ ﻋﻨﻪ‪.‬‬ ‫‪-2‬‬
‫ﺃﻥ ﺍﻟﺸﺨﺺ ﻗﺪ ﻳﻌﻠﻢ ﺷﻴﺌﺎ ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﻪ )ﻳﻌﻠﻢ ﺑﺎﻟﺸﻲﺀ ﻭﻻ ﻳﻌﻤﻞ ﺑﻪ (‬ ‫‪-3‬‬
‫ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺪ ﻳَﺼﺪﻕ ﻭﻗﺪ ﻳﺼﺪﻕ ﺑﺒﻌﺾ ﻣﺎ ﻳﺼﺪﻕ ﺑﻪ ﺍﳌﺆﻣﻦ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﻜـﻮﻥ‬ ‫‪-4‬‬
‫ﻣﺆﻣﻨﺎ‪.‬‬
‫ﺃﻥ ﺍﻟﻜﺬﺍﺏ ﻗﺪ ﻳﺼﺪﻕ ﻟﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﺻﺪﻗﻚ ﻭﻫﻮ ﻛﺬﻭﺏ (‬ ‫‪-5‬‬
‫‪ -6‬ﺃﻥ ﻋﺎﺩﺓ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻜﺬﺏ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻜﺬﺏ ﻭﺃﻧﻪ ﻧـﺎﺩﺭﺍ ﻣـﺎ ﻳﺼـﺪﻕ‬
‫ﻭﻛﺬﻭﺏ ﺻﻴﻐﻪ ﻣﺒﺎﻟﻐﻪ‬
‫ﻟﻠﺸﻴﻄﺎﻥ ﻗﺪ ﻳﺘﺼﻮﺭ ﰲ ﺻﻮﺭﺓ ﳝﻜﻦ ﻟﻺﻧﺴﻲ ﺃﻥ ﻳﺮﺍﻩ ﻻﻥ ﺍﷲ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑـﻪ )ﹺﺇﻧﱠـ ُﻪ‬ ‫‪-7‬‬
‫َﻳﺮَﺍ ﹸﻛ ْﻢ ﻫُ َﻮ َﻭ ﹶﻗﺒﹺﻴ ﹸﻠ ُﻪ ِﻣ ْﻦ َﺣ ْﻴﺚﹸ ﻻ َﺗ َﺮ ْﻭَﻧﻬُ ْﻢ ‪) (..‬ﻷﻋﺮﺍﻑ‪ (27:‬ﻓﺎﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﻫﻢ ﻣﻦ ﺷﺎﻛﻠﺘﻪ ﻣﻦ‬
‫ﺍﻟﺸﻴﺎﻃﲔ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﺮﻭﻧﻜﻢ ﻭﺍﻧﺘﻢ ﻻ ﺗﺮﻭﻬﻧﻢ ﻓﻘﺎﻝ ﺍﷲ ﻣﻦ ﺣﻴﺚ ﻻ ﺗﺮﻭﻬﻧﻢ ﻓﻜﻴﻒ ﺭﺁﻫﻢ ﺃﺑـﻮ‬
‫ﻫﺮﻳﺮﺓ ﻭﺍﻟﺼﺤﺎﺑﺔ؟؟ ﳌﺎ ﺗﺼﻮﺭ ﺑﺼﻮﺭﺓ ﺃﺧﺮﻯ ﻏﲑ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺧﻠﻖ ﻋﻠﻴﻬﺎ ﻓﻴﻤﻜﻨﻨﺎ ﺭﺅﻳﺘﻪ ﻓـﺈﺫﺍ‬
‫ﻛﺎﻥ ﺑﺸﻜﻠﻪ ﺍﳊﻘﻴﻘﻲ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺮﺍﻩ‬
‫‪ -8‬ﻭﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﻘﺎﻡ ﲝﻔﻆ ﺍﻷﺷﻴﺎﺀ ﻳﺴﻤﻰ ﻭﻛﻴﻼ ﻳﻮﻛﻞ ﲝﻔـﻆ ﺍﻟﺼـﺪﻗﺔ ﻭﻋﻠﻴـﻪ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﻬﺑﺎ ﻭﺻﻴﺎﻧﺘﻬﺎ‪.‬‬
‫ﺃﻥ ﺍﳉﻦ ﻳﺄﻛﻠﻮﻥ ﻣﻦ ﻃﻌﺎﻡ ﺍﻹﻧﺲ ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) َﻭﺷَﺎ ﹺﺭ ﹾﻛ ُﻬ ْﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ْﻣﻮَﺍ ﹺﻝ ﻭَﺍﻟﹾـﹶﺄﻭْﻻ ِﺩ‬ ‫‪-9‬‬
‫‪) (..‬ﺍﻻﺳﺮﺍﺀ‪ (64:‬ﻓﻴﺪﺧﻞ ﺍﻟﻄﻌﺎﻡ ﰲ ﺍﻷﻣﻮﺍﻝ ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﻻ ﻳﺸﺎﺭﻛﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻄﻌﺎﻡ‬
‫ﻓﺴﻢ ﺑﺎﷲ ﻋﻨﺪ ﺍﻟﻄﻌﺎﻡ ﻭﻏﻂ ﺍﻹﻧﺎﺀ ﻭ ﻗﻞ ﺑﺴﻢ ﺍﷲ ﻻﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﻛﻞ ﻣﻦ ﺍﻹﻧﺎﺀ ﺍﳌﻔﺘﻮﺡ ﻭﻳﺸﺮﺏ‬
‫ﻣﻦ ﺍﻹﻧﺎﺀ ﺍﳌﻔﺘﻮﺡ ﻓﺎﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺗﻐﻄﻴﺘﻪ ﻭﺍﻟﺘﺴﻤﻴﺔ ﻫﻮ ﻣﻨﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻨﻪ ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻭﻟﻮ ﺃﻥ ﺗﻌﺮﺽ ﻋﻠﻴﻪ ﻋﻮﺩﺍ ﻭﺗﺴﻢ ﺑﺎﷲ( ﻓﻠﻮ ﻭﺿﻌﺖ ﻋﻮﺩﺍ ﺑﺪﻻ ﻣﻦ ﺍﻟﻐﻄﺎﺀ ﻭﻗﻠـﺖ‬
‫ﺑﺴﻢ ﺍﷲ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﺄﻛﻞ ﺃﻭ ﻳﺸﺮﺏ ﻣﻨﻪ ﻭﻛﺬﻟﻚ ﺃﻳﻀﺎ ﻳﻔﻴﺪ ﰲ ﻣﻨﻊ ﻧﺰﻭﻝ ﺍﻟﺪﺍﺀ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﻓﺈﻥ ﰲ ﺍﻟﺴﻨﺔ ﻟﻴﻠﺔ ﻳﻨﺰﻝ ﻬﺑﺎ ﺍﻟﺪﺍﺀ ﻛﻤﺎ ﺃﺧﱪ ﻬﺑﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﺬﺍ ﺷﻲ ﻏﻴﱯ‬
‫ﻓﺈﺫﺍ ﻏﻄﻴﺖ ﺍﻹﻧﺎﺀ ﱂ ﻳﻨﺰﻝ ﺍﻟﺪﺍﺀ ﺇﺫﺍ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺗﻐﻄﻴﺔ ﺍﻹﻧﺎﺀ‪:‬‬
‫ﻣﻨﻊ ﻧﺰﻭﻝ ﺍﻟﺪﺍﺀ‬ ‫·‬
‫ﻣﻨﻊ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﺸﺮﻛﻚ ﰲ ﻣﻄﻌﻮﻣﻚ ﻭﻣﺸﺮﻭﺑﻚ‬ ‫·‬
‫‪ -10‬ﻓﺎﺳﻢ ﺍﷲ ﺃﻳﻀﺎ ﳝﻨﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻚ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳜﻠﻊ ﺛﻴﺎﺑﻪ ﺃﻭ ﺃﻥ ﻳﺄﰐ‬
‫ﺍﻟﺮﺟﻞ ﺃﻫﻠﻪ ﻓﻤﺎ ﻫﻮ ﺍﳊﻞ ﺃﻓﻨﺒﻘﻰ ﳓﻦ ﻬﻧﺒﹰﺎ ﻷﻋﲔ ﺍﳉﻦ ﻳﺮﻭﻥ ﻋﻮﺭﺍﺗﻨﺎ؟؟ ﻻ ﻷﻥ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺧﱪ ﺑﺄﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﳜﻠﻊ ﺛﻴﺎﺑﻪ ﻓﺴﻢ ﺍﷲ ﻓﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻈـﺮ‬
‫ﺇﱃ ﻋﻮﺭﺗﻪ‪.‬ﻭﻛﺬﻟﻚ ﺑﺴﻢ ﺍﷲ ﲤﻨﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻣﺸﺎﺭﻛﻪ ﰲ ﺍﻷﻭﻻﺩ ﻓﺎﻧﻪ ﻭﺭﺩ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ )‬
‫َﻭﺷَﺎ ﹺﺭ ﹾﻛ ُﻬ ْﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ْﻣﻮَﺍ ﹺﻝ ﻭَﺍﹾﻟﹶﺄﻭْﻻ ِﺩ ‪ (..‬ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺸﺎﺭﻙ ﺍﻹﻧﺴﺎﻥ ﰲ ﻭﻃﺊ ﺯﻭﺟﺘﻪ ﻓﺈﺫﺍ ﻗﻠـﺖ‬
‫ﺑﺴﻢ ﺍﷲ ﻗﺒﻞ ﺍﳉﻤﺎﻉ ﻣﻨﻌﺖ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﳌﺸﺎﺭﻛﺔ ‪.‬‬

‫‪ -11‬ﺃﻥ ﺍﳉﻦ ﻳﺴﺮﻗﻮﻥ ﻭ ﻳﺘﻜﻠﻤﻮﻥ ﺑﻜﻼﻡ ﺍﻷﻧﺲ ﻛﻼﻡ ﺗﺴﻤﻌﻪ ﻭﺑﺎﻟﻠﻐﺔ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺟـﻞ‬
‫ﺣﺪﺛﻮﺍ ﺃﻥ ﺃﺑﺎ ﻋﻠﻘﻢ ﺍﻟﻨﺤﻮﻱ ﻭﻛﺎﻥ ﺭﺟﻼ ﻣﺘﻘﻌﺮﺍ ﰲ ﺍﻟﻜﻼﻡ ﺃﻧﻪ ﻛﺎﻥ ﻣﺮﺓ ﳝﺸـﻲ ﰲ ﺍﻟﻄﺮﻳـﻖ‬
‫ﻓﺄﺻﺎﺑﻪ ﺷﻲ ﻓﺴﻘﻂ ﻓﺘﺠﻤﻊ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﺴﻮﻕ ﻭﺍﺣﺪ ﻳﻌﺼﺮ ﺇﻬﺑﺎﻣﻪ ﻭﻭﺍﺣﺪ ﻳﻘﺮﺃ ﰲ ﺃﺫﻧﻪ ﻭﻭﺍﺣـﺪ‬
‫ﻳﺆﺫﻥ ﰲ ﺍﻷﺫﻥ ﺍﻷﺧﺮﻯ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﻟﻜﻢ ﺗﻜﺄﻛﺄﰎ ﻋﻠﻲ ﻛﺘﻜﺄﻛﺆﻛﻢ ﻋﻠﻰ ﺫﻭ ﺟﻨﺔ ﺍﻓﺮﻧﻘﻌﻮﺍ ﻋﲏ‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﺷﻴﻄﺎﻧﻪ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺃﻭ ﺍﳍﻨﺪﻳﺔ ﻓﻘﻮﻟﻪ ﺗﻜﺄﻛﺄﰎ ﻋﻠﻲ ﻛﺘﻜﺄﻛﺆﻛﻢ ﺃﻱ ﲡﻤﻌﺘﻢ ﻋﻠﻲ‬
‫ﻛﺘﺠﻤﻌﻜﻢ ﻋﻠﻰ ﺫﻭ ﺟﻨﺔ ﺃﻱ ﻛﻤﻦ ﺩﺧﻞ ﻋﻠﻴﻪ ﺟﲏ ﻭ ﺍﻓﺮﻧﻘﻌﻮﺍ ﻋﲏ ﺃﻱ ﺍﻧﻔﻀﻮﺍ ﻣﻦ ﺣﻮﱄ ‪.‬‬
‫‪ -12‬ﺃﻥ ﺍﳉﻦ ﻳﺴﺮﻗﻮﻥ ﻭﳜﺪﻋﻮﻥ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﻻ ﺃﻋﻮﺩ ﻓﻌﺎﺩ‬
‫‪ -13‬ﻓﻀﻞ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﻭﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ ﻳﺆﺧﺬ ﻓﻀﻞ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫‪ -14‬ﺃﻥ ﺍﻟﺴﺎﺭﻕ ﻻ ﻳﻘﻄﻊ ﰲ ﺍﺠﻤﻟﺎﻋﺔ‬
‫‪ -15‬ﻗﺒﻮﻝ ﺍﻟﻌﺬﺭ ﻭﺍﻟﺴﺘﺮ ﻋﻠﻰ ﻣﻦ ﻳﻈﻦ ﺑﻪ ﺍﻟﺼﺪﻕ‬
‫‪ -16‬ﺇﻃﻼﻉ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺍﳌﻐﻴﺒﺎﺕ‬
‫‪ -17‬ﺟﻮﺍﺯ ﲨﻊ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻗﺒﻞ ﻟﻴﻠﺔ ﺍﻟﻔﻄﺮ ﻟﺘﻔﺮﻳﻘﻬﺎ ﺑﻌﺪ ﺫﻟﻚ‬
‫‪ -18‬ﺃﻥ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﲣﺮﺝ ﻃﻌﺎﻣﺎ‬
‫‪ -19‬ﻳﻘﲔ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻜﻼﻡ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﺼﺪﻳﻘﻬﻢ ﺑﻪ‬
‫‪ -20‬ﻗﺮﺍﺀﺓ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﻗﺒﻞ ﺍﻟﻨﻮﻡ‬
‫‪ -21‬ﺃﻥ ﺍﻟﺘﺸﺮﻳﻊ ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﺸﻴﻄﺎﻥ ﺃﺗﻰ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻣﺎ ﻗـﺎﻝ ‪:‬‬
‫ﺻﺪﻗﻚ ﻭﻟﻴﺲ ﺍﻟﺘﺸﺮﻳﻊ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫‪ -22‬ﺃﻥ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﲤﻨﻊ ﺷﻴﺎﻃﲔ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ ﺍﻟﺪﻧﻴﻮﻳـﺔ‬
‫)ﻻ ﻳﻘﺮﺑﻨﻚ ﺷﻴﻄﺎﻥ ﺣﱴ ﺗﺼﺒﺢ ( ﻭﺍﻟﺸﻴﻄﺎﻥ ﻫﻨﺎ ﻧﻜﺮﺓ‬
‫‪ -23‬ﻛﺮﺍﻣﺔ ﺍﷲ ﻷﰊ ﻫﺮﻳﺮﺓ ﻋﻨﺪﻣﺎ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻠﻘﻲ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻱ ﱂ ﻳﺴـﺘﻄﻊ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﻔﻠﺖ ﻣﻨﻪ ﻓﻔﻴﻪ ﺇﻥ ﺍﳌﺆﻣﻦ ﻗﻮﻱ ﺍﻹﳝﺎﻥ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳝﺴﻚ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻻ ﳝﻜﻨﻪ ﻣـﻦ‬
‫ﺍﳍﺮﻭﺏ ﻭﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻓﻮﺍﺋﺪ ﺍﻟﺬﻛﺮ ﺍﻧﻪ ﺭﲟﺎ ﻣﻦ ﻛﺜﺮﺓ ﺫﻛﺮ ﺍﳌﺆﻣﻦ ﷲ ﻋﺰ ﻭﺟـﻞ ﺭﲟـﺎ ﺃﻥ‬
‫ﻳﻘﺮﺏ ﻣﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻴﻤﺴﻪ ﺑﺴﻮﺀ ﻓﻴﺼﺮﻉ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺘﺠﺘﻤﻊ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺎﻃﲔ ﻓﻴﻘﻮﻟـﻮﻥ ﻣـﺎ ﺑـﻪ‬
‫ﻓﻴﻘﻮﻟﻮﻥ ﺻﺮﻋﻪ ﺍﻹﻧﺴﻲ‪.‬‬
‫‪ -24‬ﺃﻥ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﳛﻤﻲ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﻠﻰ ﺭﺃﺱ ﺍﻟـﺬﻛﺮ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺃﻓﻀﻞ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺍﻥ ﻫﻲ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ‬
‫‪ -25‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺣﺐ ﺣﺎﺟﺔ ﳚﺐ ﺃﻥ ﻳﺒﲔ ﺣﺎﺟﺘﻪ ﺣﱴ ﻳﻌﺮﻑ ﻋﺬﺭﻩ ﻭﻻ ﻳﺮﺗﺎﺏ‬
‫ﰲ ﺃﻣﺮﻩ‬
‫‪ -26‬ﺭﻓﻊ ﺍﻟﺸﺄﻥ ﺍﳌﻬﻢ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ )ﻭﻛﺎﻧﻮﺍ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻷﺭﻓﻌﻨﻚ ﺇﱃ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫‪ -27‬ﺣﺮﺹ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻠﻰ ﺍﻟﻌﻠﻢ )ﻭﻛﺎﻧﻮﺍ ﺍﺣﺮﺹ ﺷﻲ ﺇﱃ ﺍﻟﻌﻠﻢ( ﻓﺄﻃﻠﻖ ﺳـﺮﺍﺣﻪ ﻷﺟـﻞ‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﻓﻬﻢ ﳛﺮﺻﻮﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‬
‫‪ -28‬ﳝﻜﻦ ﺃﻥ ﻳﺜﻮﺭ ﺍﻋﺘﺮﺍﺽ ﻭﻫﻮ ﻛﻴﻒ ﺍﺳﺘﻄﺎﻉ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺃﻥ ﳝﺴﻚ ﺍﻟﺸﻴﻄﺎﻥ ﻻﻥ ﺍﻟﺮﺳﻮﻝ‬
‫ﺐ ﻟِﻲ ﻣُﻠﹾﻜـﹰﺎ ﻻ‬
‫ﺏ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ َﻭ َﻫ ْ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺘﻨﻊ ﻋﻦ ﺇﻣﺴﺎﻛﻪ ﻟﺪﻋﻮﺓ ﺳﻠﻤﺎﻥ )ﻗﹶﺎ ﹶﻝ َﺭ ﱢ‬
‫ﺏ(‬
‫ﺠﺮﹺﻱ ﹺﺑﹶﺄ ْﻣ ﹺﺮ ِﻩ ُﺭﺧَﺎ ًﺀ َﺣ ْﻴﺚﹸ ﹶﺃﺻَﺎ َ‬
‫ﺢ َﺗ ْ‬ ‫ﺹ‪ ) (35:‬ﹶﻓ َ‬
‫ﺴﺨﱠ ْﺮﻧَﺎ ﹶﻟﻪُ ﺍﻟﺮﱢﻳ َ‬ ‫َﻳْﻨَﺒﻐِﻲ ِﻟﹶﺄ َﺣ ٍﺪ ِﻣ ْﻦ َﺑ ْﻌﺪِﻱ ‪ّ ) (..‬‬
‫ﺹ( ) ّ‬
‫ﺹ‪ (37:‬ﻓﻜﻴﻒ ﺍﻣﺴﻚ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺑﺎﻟﺸـﻴﻄﺎﻥ‬ ‫ﲔ ﹸﻛﻞﱠ َﺑﻨﱠﺎ ٍﺀ َﻭ ﹶﻏﻮﱠﺍ ﹴ‬
‫ﺹ‪) (36:‬ﻭَﺍﻟﺸﱠﻴَﺎ ِﻃ َ‬
‫) ّ‬
‫ﺍﻟﺬﻱ ﺭﺁﻩ ﻭﺃﺭﺍﺩ ﲪﻠﻪ ﻟﻠﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؟؟‬
‫ﺃﺟﺎﺏ ﺍﳊﺎﻓﻆ ﺑﻦ ﺣﺠﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﺑﺄﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻫـﻢ ﺃﻥ ﳝﺴـﻚ‬
‫ﺑﺎﻟﺸﻴﻄﺎﻥ ﺍﻷﻛﱪ ﺭﺃﺱ ﺍﻟﺸﻴﺎﻃﲔ ﻓﻌﻨﺪ ﺫﻟﻚ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﻀﺎﻫﺎﻩ ﳌﺎ ﺣﺪﺙ ﻟﺴﻠﻴﻤﺎﻥ ﺃﻣﺎ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﺍﻟﺬﻱ ﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻣﻊ ﺍﻟﺼﺤﺎﰊ )ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺷﻴﻄﺎﻥ ( ﺃﻭ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺷﻴﻄﺎﻥ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ﻭﻟﻴﺲ ﺭﺃﺱ ﺍﻟﺸﻴﺎﻃﲔ‪.‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ﻣﺎ ﻫﻲ ﺍﳌﻴﺰﺓ ﺍﻟﱵ ﻣﻮﺟـﻮﺩﺓ ﰲ‬
‫ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﺣﱴ ﲤﻨﻊ ﺍﻟﺸﻴﺎﻃﲔ ﻣﻦ ﺇﻳﺬﺍﺋﻨﺎ ؟؟‬
‫ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﻫﻲ ﺃﻋﻈﻢ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺬﻟﻚ ﺍﻟﺼﺤﺎﰊ‬
‫ﻭﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﺫﺍ ﻗﺮﺃﻫﺎ ﺍﳌﺆﻣﻦ ﰲ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳉﻨﺔ ﺇﻻ ﺃﻥ ﳝـﻮﺕ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﺭﲪﻪ ﺍﷲ ﻭﻏﲑﻩ ﻓﺂﻳـﺔ‬
‫ﺍﻟﻜﺮﺳﻲ ﺗﻘﺮﺃ ﻗﺒﻞ ﺍﻟﻨﻮﻡ ﻭﰲ ﺃﺩﺑﺎﺭ ﺍﻟﺼﻠﻮﺍﺕ ﻣﻦ ﺃﺳﺒﺎﺏ ﻓﻀﻠﻬﺎ ‪:‬‬
‫ﺍﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ )ﺍﷲ ﻻ ﺍﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ( ﰲ ﺍﻟﺒﻘﺮﺓ ﻭﺍﻝ ﻋﻤﺮﺍﻥ ﻭﻃﻪ‬ ‫·‬
‫ﻭﻋﻠﺖ ﰲ ﻭﺟﻮﻩ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﻋﻠﻰ ﺍﺣﺘﻤﺎﻝ ﺃﻬﻧﺎ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ‬
‫ﺤﻲﱡ ﺍﹾﻟ ﹶﻘﻴﱡـﻮ ُﻡ(‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻲ ﻋﺸﺮ ﲨﻞ ﻣﺴﺘﻘﻠﺔ)ﺍﻟﻠﱠ ُﻪ ﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﻫُ َﻮ( ﻣﺘﻔﺮﺩ ﺍﻷﻟﻮﻫﻴﺔ ) ﺍﹾﻟ َ‬ ‫·‬
‫ﺍﳊﻲ ﰲ ﻧﻔﺴﻪ ﻻ ﳝﻮﺕ ﺃﺑﺪﺍ ﺍﻟﻘﻴﻮﻡ ‪ :‬ﺍﻟﻘﻴﻢ ﻟﻐﲑﻩ ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴـﻤﺎﺀ ﺑـﺄﻣﺮﻩ ﻛـﻞ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﻻ ﻗﻮﺍﻡ ﳍﺎ ﺑﺪﻭﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻻ ﻏﲎ ﳍﺎ ﻣﻦ ﺍﷲ ﻭﻛﻞ ﺍﳌﻮﺟـﻮﺩﺍﺕ ﻣﻔﺘﻘـﺮﺓ ﺇﱃ‬
‫ﺍﷲ )ﻻ َﺗ ﹾﺄﺧُﺬﹸﻩُ ِﺳَﻨﺔﹲ ﻭَﻻ َﻧﻮْﻡ( ﻻ ﻳﻌﺘﺮﻳﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻏﻔﻠﺔ ﻭﻻ ﺫﻫﻮﻥ ﻭﻻ ﻧﻌﺎﺱ ﻭﻻ ﺍﺳﺘﻴﻘﺎﻅ‬
‫ﺕ َﻭﻣَﺎ ﻓِﻲ ﺍﹾﻟﹶﺄﺭْﺽ( ﺍﳉﻤﻴﻊ ﻋﺒﻴﺪﻩ ﻭﲢﺖ ﻗﻬﺮﻩ‬
‫ﻣﻦ ﺍﻟﻨﻮﻡ ﻭﻻ ﻓﻘﺪﺍﻥ ﺍﻟﻮﻋﻲ ) ﹶﻟﻪُ ﻣَﺎ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﺸ ﹶﻔﻊُ ِﻋ ْﻨ َﺪﻩُ ﹺﺇﻟﱠﺎ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ِﻪ( ﻻ ﻳﺘﺠﺎﰱ ﺍﺣﺪ ﺃﻥ ﻳﺸﻔﻊ ﺍﺣﺪ ﻷﺣﺪ ﻋﻨﺪ ﺍﷲ‬
‫ﻭﰲ ﻣﻠﻜﻪ ) َﻣ ْﻦ ﺫﹶﺍ ﺍﻟﱠﺬِﻱ َﻳ ْ‬
‫ﺇﻻ ﺇﺫﺍ ﺃﺫﻥ ﺍﷲ ﻟﺬﻟﻚ ﻓﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻜﻲ ﻳﺸﻔﻊ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﺴـﺘﺄﺫﻥ ﻭﺇﺫﺍ ﺃﺭﺍﺩ‬
‫ﺃﻥ ﻳﺴﺘﺄﺫﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﺄﰐ ﲢﺖ ﺍﻟﻌﺮﺵ ﻓﻴﺨﺮ ﺳﺎﺟﺪﺍ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻟﻪ ﺃﻥ ﻳﺴﺠﺪ ﻓﻴﻌﻠﻤـﻪ ﻣـﻦ‬
‫ﺍﶈﺎﻣﺪ ﻣﺎ ﻳﻔﺘﺢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﺑﻌﺪ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﻳﺎ ﳏﻤﺪ ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻭﺳﻞ ﺗﻌﻄﻰ ﻭﺍﺷـﻔﻊ‬
‫ﺗﺸﻔﻊ ﻓﺴﻴﺪ ﺍﻟﻘﻮﻡ ﻻ ﻳﺸﻔﻊ ﺣﱴ ﻳﺆﺫﻥ ﻟﻪ) َﻳ ْﻌ ﹶﻠﻢُ ﻣَﺎ َﺑ ْﻴ َﻦ ﹶﺃْﻳﺪِﻳ ﹺﻬ ْﻢ َﻭﻣَﺎ َﺧ ﹾﻠ ﹶﻔ ُﻬ ْﻢ( ﺍﺣﺎﻃﺘﻪ ﺳـﺒﺤﺎﻧﻪ‬
‫ﺸ ْﻲ ٍﺀ ِﻣ ْﻦ ِﻋ ﹾﻠ ِﻤ ِﻪ ﹺﺇﻟﱠﺎ ﹺﺑﻤَﺎ ﺷَﺎ َﺀ ( ﻻ ﻳﻄﻠﻊ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ‬
‫ﻭﺗﻌﺎﱃ ﲜﻤﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ) ﻭَﻻ ﻳُﺤِﻴﻄﹸﻮ ﹶﻥ ﹺﺑ َ‬
‫ﺽ( ﻭﺍﻟﻜﺮﺳﻲ ﻣﻮﺿﻊ ﻗﺪﻣﻲ ﺍﻟـﺮﺏ‬
‫ﺕ ﻭَﺍﹾﻟﹶﺄ ْﺭ َ‬
‫ﺍﺣﺪ ﺇﻻ ﺃﺣﺪ ﺃﻃﻠﻌﻪ ﺍﷲ ) َﻭ ِﺳ َﻊ ﻛﹸ ْﺮ ِﺳﻴﱡﻪُ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﻟﻌﺮﺵ ﻻ ﻳﻘﺪﺭ ﻗﺪﺭﻩ ﺇﻻ ﺍﷲ ﻭﺍﻟﻜﺮﺳﻲ ﻋﻈـﻴﻢ ﺟـﺪﺍ ﰲ ﻏﺎﻳـﺔ ﺍﻻﺗﺴـﺎﻉ‬
‫ﻓﺎﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻟﻴﺴﺖ ﺇﻻ ﻛﺤﻠﻘﺔ ﰲ ﺻﺤﺮﺍﺀ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻜﺮﺳﻲ ﻓﻜﻴـﻒ ﺍﻟﻌـﺮﺵ ﻭﻣـﺎ‬
‫ﺍﻟﻜﺮﺳﻲ ﰲ ﺍﻟﻌﺮﺵ ﺇﻻ ﻛﺤﻠﻘﺔ ﰲ ﺻﺤﺮﺍﺀ ﻭﺍﷲ ﺃﻛﱪ ﻣﻦ ﺍﻟﻜﺮﺳﻲ ﻭﻣﻦ ﺍﻟﺴـﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﻓﺎﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﺍﺀ ﻳﻠﻴﻖ ﺑﻌﻈﻤﺘﻪ ﻭﺟﻼﻟﻪ ) ﻭَﻻ َﻳﺆُﻭ ُﺩ ُﻩ ِﺣ ﹾﻔ ﹸﻈ ُﻬﻤَﺎ ( ﻻ ﻳﺜﻘﻠﻪ ﻭﻻ ﻳﺸﻖ‬
‫ﻋﻠﻴﻪ ﺣﻔﻆ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﻫـﻮ ﻳﺴـﲑ ﻋﻠـﻰ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ) َﻭﻫُ َﻮ ﺍﹾﻟ َﻌِﻠ ﱡﻲ ﺍﹾﻟ َﻌﻈِﻴ ُﻢ( )ﺍﻟﺒﻘﺮﺓ‪ (255:‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﻭﺗﺒﲔ ﺁﻳﺔ‬
‫ﺍﻟﻜﺮﺳﻲ ﻋﻈﻢ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﻣﺎ ﻫﻲ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﳓﺬﺭ ﻬﺑﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ؟؟‬
‫‪ -‬ﺍﳊﺬﺭ ﻭﺍﳊﻴﻄﺔ ﻭﺍﺧﺬ ﺍﻟﺘﺄﻫﺐ‬
‫‪ -‬ﺍﻻﻋﺘﺼﺎﻡ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫ﺏ ﹶﺃ ﹾﻥ‬
‫ﻚ َﺭ ﱢ‬
‫ﲔ َﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬
‫ﺸﻴَﺎ ِﻃ ﹺ‬
‫ﺕ ﺍﻟ ﱠ‬
‫ﻚ ِﻣ ْﻦ َﻫ َﻤﺰَﺍ ِ‬ ‫‪ -‬ﺍﻻﻟﺘﺠﺎﺀ ﻭﺍﻻﺣﺘﻤﺎﺀ ﺑﺎﷲ ﺗﻌﺎﱃ ) َﻭﹸﻗ ﹾﻞ َﺭ ﱢ‬
‫ﺏ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬
‫ﻀﺮُﻭ ِﻥ( )ﺍﳌﺆﻣﻨﻮﻥ(‬
‫ﺤُ‬‫َﻳ ْ‬
‫‪ -‬ﺍﻹﺳﺘﻌﺎﺫﻩ ﺑﺎﷲ‬
‫‪ -‬ﺍﻻﺷﺘﻐﺎﻝ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﻳﻠﺘﺰﻡ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺼﺤﺒﺔ ﺍﻟﺼﺎﳊﺔ‬ ‫‪-‬‬
‫ﳐﺎﻟﻔﺔ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ‬ ‫‪-‬‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ‬ ‫‪-‬‬