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الثبات على المنهج PDF
الثبات على المنهج PDF
ﺇﻥ ﺍﳊﻤﺪ ﷲ ،ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳـﻴﺌﺎﺕ
ﺃﻋﻤﺎﻟﻨﺎ ،ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ
ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ .
ﺃﻣﺎ ﺑﻌﺪ :ﻓﻬﺬﻩ ﳏﺎﺿﺮﺓ ﻋﻦ "ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﳌﻨﻬﺞ" ،ﺃﺩﺭﺎ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺘﺎﻟﻴﺔ:
-ﺗﻌﺮﻳﻒ ﺍﻟﺜﺒﺎﺕ.
-ﺍﳌﻼﺋﻜﺔ ﺗﺜﺒﺖ ﺍﳌﺆﻣﻨﲔ.
-ﺍﻟﻘﻠﺐ ﳏﻞ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻘﻠﺐ.
-ﺃﳘﻴﺔ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﻃﻠﺒﻪ.
-ﻭﺳﺎﺋﻞ ﺍﻟﺜﺒﺎﺕ .
-ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﻣﻦ ﺻﻔﺎﺕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ.
-ﺍﳌﺆﻣﻦ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺼﱪ ﻭﺃﻥ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ.
ﺗﻌﺮﻳﻒ ﺍﻟﺜﺒﺎﺕ ﻭﺍﳌﻨﻬﺞ:
ﺍﻟﺜﺒﺎﺕ ﰲ ﺍﻟﻠﻐﺔ ﺗﺪﻭﺭ ﻣﺎﺩﺗﻪ ﻭﻫﻲ )ﺙ .ﺏ .ﺕ( ﻋﻠﻰ ﺃﺻﻞ ﻭﺍﺣﺪ -ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﺑﻦ
ﻓﺎﺭﺱ ﰲ ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ -ﻭﻫﻮ ﺩﻭﺍﻡ ﺍﻟﺸﻲﺀ.
ﻭﺍﳌﺮﺍﺩ ﰲ ﺍﻟﺸﺮﻉ ﺑﺎﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﺜﺒﻴﺖ :ﺩﻭﺍﻡ ﺍﺳﺘﻘﺎﻣﺔ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳍﺪﻯ ،ﺃﻣـﺎﻡ ﺩﺍﻋـﻲ
ﺍﳍﻮﻯ ﻭﺍﻟﺸﻬﻮﺓ ،ﻭﻫﻮ ﺍﻟﺼﱪ.
ﻭﺍﳌﻨﻬﺞ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻳﺴﻠﻜﻪ ﺍﳌﺴﻠﻢ ،ﻭﻫﻮ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﻗﺎﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ:
ﺼ ﲑ ﺓ ﹶﺃﻧﺎ ﻭ ﻣ ﹺﻦ ﺍﺗﺒ ﻌﻨﹺﻲ ﻭ ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻭﻣـﺎ ﹶﺃﻧـﺎ ﻣـ ﻦ
ﹸﻗ ﹾﻞ ﻫ ﺬ ﻩ ﺳﺒﹺﻴﻠﻲ ﹶﺃ ﺩﻋﻮ ﹺﺇﻟﹶﻰ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺑ
ﲔ )ﻳﻮﺳﻒ.(١٠٨: ﺸ ﹺﺮ ﻛ ﺍﹾﻟ ﻤ
ﺍﳌﻼﺋﻜﺔ ﺗﺜﺒﺖ ﺍﳌﺆﻣﻨﲔ:
ﻭﺍﳌﻼﺋﻜﺔ ﺗﺜﺒﺖ ﺍﳌﺆﻣﻨﲔ؛ ﻗﺎﻝ ﺗﻌﺎﱃ :ﹺﺇ ﱠﻥ ﺍﱠﻟﺬﻳ ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺍﻟﱠﻠ ﻪ ﹸﺛ ﻢ ﺍﺳـﺘﻘﹶﺎﻣﻮﺍ ﺗﺘﻨـ ﺰ ﹸﻝ
ﺠﻨ ﺔ ﺍﱠﻟﺘﻲ ﹸﻛﻨﺘ ﻢ ﺗﻮ ﻋﺪﻭ ﹶﻥ )ﻓﺼﻠﺖ.(٣٠: ﺸﺮﻭﺍ ﺑﹺﺎﹾﻟ ﺤ ﺰﻧﻮﺍ ﻭﹶﺃﺑ
ﻋﹶﻠ ﻴ ﹺﻬ ﻢ ﺍﹾﻟﻤﻼﺋ ﹶﻜ ﹸﺔ ﹶﺃﻟﱠﺎ ﺗﺨﺎﻓﹸﻮﺍ ﻭﻻ ﺗ
ﺍﻟﻘﻠﺐ ﳏﻞ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻘﻠﺐ:
ﻭﳏﻞ ﺍﻟﺘﺜﺒﻴﺖ ﰲ ﺍﻟﻘﻠﺐ ،ﻭﳏﻞ ﺍﻟﺘﻘﻠﺐ ﻓﻴﻪ؛ ﺃﺧﺮﺝ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ) ،(٢١٤٠ﻭﺍﺑﻦ
٢
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳ ﹾﻜﺜ ﺮ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ :ﻳـﺎ ﺲ ﻗﹶﺎ ﹶﻝ" :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻣﺎﺟﻪ ) (٣٨٣٤ﻋ ﻦ ﹶﺃﻧ ﹴ
ﻚ.ﺖ ﹶﻗ ﹾﻠﺒﹺﻲ ﻋﻠﹶﻰ ﺩﻳﹺﻨ ﺏ ﹶﺛﺒ ﺐ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ﹺ ﻣ ﹶﻘﱢﻠ
ﻑ ﻋﹶﻠﻴﻨﺎ؟ ﺖ ﹺﺑ ﻪ ﹶﻓ ﻬ ﹾﻞ ﺗﺨﺎ ﻚ ﻭﹺﺑﻤﺎ ﹺﺟﹾﺌ ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺁ ﻣﻨﺎ ﹺﺑ ﹶﻓ ﹸﻘ ﹾﻠ
ﻒ ﻳﺸﺎ ُﺀ". ﺻﺒ ﻌﻴ ﹺﻦ ﻣ ﻦ ﹶﺃﺻﺎﹺﺑ ﹺﻊ ﺍﻟﱠﻠ ﻪ ﻳ ﹶﻘﱢﻠﺒﻬﺎ ﹶﻛﻴ ﺏ ﺑﻴ ﻦ ﹸﺃ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌ ﻢ ﹺﺇ ﱠﻥ ﺍﹾﻟ ﹸﻘﻠﹸﻮ
ﻭﰲ ﺍﻟﻘﻠﺐ ﳌﺔ ﺍﳌﻠﻚ ﻭﳌﺔ ﺍﻟﺸﻴﻄﺎﻥ ،ﺃﺧﺮﺝ ﺍﻟﺘﺮﻣﺬﻱ ) (٢٩٨٨ﻋ ﻦ ﻋﺒـ ﺪ ﺍﻟﻠﱠـ ﻪ ﺑـ ﹺﻦ
ﻚ
ﺸﻴﻄﹶﺎ ﻥ ﹶﻟ ﻤ ﹰﺔ ﺑﹺﺎﺑ ﹺﻦ ﺁ ﺩ ﻡ ﻭﻟ ﹾﻠ ﻤﻠﹶـ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ" :ﹺﺇ ﱠﻥ ﻟﻠ ﺴﻌﻮ ﺩ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻣ
ﺨﻴ ﹺﺮ ﻚ ﹶﻓﺈﹺﻳﻌـﺎ ﺩ ﺑﹺـﺎﹾﻟ ﺤ ﻖ ﻭﹶﺃﻣﺎ ﹶﻟ ﻤ ﹸﺔ ﺍﹾﻟ ﻤﻠﹶـ ﺐ ﺑﹺﺎﹾﻟ ﺸ ﺮ ﻭﺗ ﹾﻜﺬﻳ ﺸﻴﻄﹶﺎ ﻥ ﹶﻓﺈﹺﻳﻌﺎ ﺩ ﺑﹺﺎﻟ ﹶﻟ ﻤ ﹰﺔ ﹶﻓﹶﺄﻣﺎ ﹶﻟ ﻤ ﹸﺔ ﺍﻟ
ﺤ ﻤ ﺪ ﺍﻟﱠﻠ ﻪ ﻭ ﻣ ﻦ ﻭ ﺟ ﺪ ﺍﹾﻟﹸﺄ ﺧﺮﻯ ﹶﻓ ﹾﻠﻴﺘ ﻌ ﻮ ﹾﺫ ﻚ ﻓﹶ ﹾﻠﻴ ﻌﹶﻠ ﻢ ﹶﺃﻧ ﻪ ﻣ ﻦ ﺍﻟﱠﻠ ﻪ ﹶﻓ ﹾﻠﻴ
ﺤ ﻖ ﹶﻓ ﻤ ﻦ ﻭ ﺟ ﺪ ﹶﺫﻟ ﺼﺪﻳ ﻖ ﺑﹺﺎﹾﻟ ﻭﺗ
ﺤﺸﺎ ِﺀ ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻌ ﺪ ﹸﻛ ﻢ ﺸﻴﻄﹶﺎ ﹸﻥ ﻳﻌ ﺪ ﹸﻛ ﻢ ﺍﹾﻟ ﹶﻔ ﹾﻘ ﺮ ﻭﻳ ﹾﺄ ﻣ ﺮ ﹸﻛ ﻢ ﺑﹺﺎﹾﻟ ﹶﻔ ﺸﻴﻄﹶﺎ ﻥ ﺍﻟ ﺮﺟﹺﻴ ﹺﻢ ﹸﺛ ﻢ ﹶﻗ ﺮﹶﺃ :ﺍﻟ ﺑﹺﺎﻟﱠﻠ ﻪ ﻣ ﻦ ﺍﻟ
ﻼ ﻭﺍﻟﱠﻠ ﻪ ﻭﺍ ﺳ ﻊ ﻋﻠﻴ ﻢ )ﺍﻟﺒﻘﺮﺓ."(٢٦٨ : ﻀﹰ ﻣ ﻐ ﻔ ﺮ ﹰﺓ ﻣﻨ ﻪ ﻭﹶﻓ
ﻭﺍﻟﻘﻠﺐ ﻣﻌﺮﺽ ﻟﻠﻔﱳ ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﻣﺴﻠﻢ ) ،(١٤٤ﻋ ﻦ ﹺﺭﺑ ﻌ ﻲ ﻋـ ﻦ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳ ﹾﺬ ﹸﻛ ﺮ ﺍﹾﻟ ﻔﺘ ﻦ؟ ﺣ ﹶﺬﻳ ﹶﻔ ﹶﺔ ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ﻋﻨ ﺪ ﻋ ﻤ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻳ ﹸﻜ ﻢ ﺳ ﻤ ﻊ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﺤ ﻦ ﺳ ﻤ ﻌﻨﺎ ﻩ!ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻗ ﻮ ﻡ :ﻧ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗ ﻌﻨﻮ ﹶﻥ ﻓﺘﻨ ﹶﺔ ﺍﻟ ﺮ ﺟ ﹺﻞ ﻓﻲ ﹶﺃ ﻫﻠ ﻪ ﻭﺟﺎ ﹺﺭ ﻩ.
ﻗﹶﺎﻟﹸﻮﺍ :ﹶﺃ ﺟ ﹾﻞ.
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﺼ ﺪﹶﻗ ﹸﺔ ،ﻭﹶﻟ ﻜ ﻦ ﹶﺃﻳ ﹸﻜ ﻢ ﺳ ﻤ ﻊ ﺍﻟﻨﹺﺒ ﻲ ﺼﻴﺎ ﻡ ﻭﺍﻟ ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﻚ ﺗ ﹶﻜ ﱢﻔ ﺮﻫﺎ ﺍﻟ ﻗﹶﺎ ﹶﻝ :ﺗ ﹾﻠ
ﺤ ﹺﺮ؟ﺝ ﺍﹾﻟﺒ ﺝ ﻣ ﻮ ﻭ ﺳﱠﻠ ﻢ ﻳ ﹾﺬ ﹸﻛ ﺮ ﺍﹾﻟ ﻔﺘ ﻦ ﺍﱠﻟﺘﻲ ﺗﻤﻮ
ﺖ :ﹶﺃﻧﺎ!ﺖ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﹶﻓ ﹸﻘ ﹾﻠ ﻗﹶﺎ ﹶﻝ ﺣ ﹶﺬﻳ ﹶﻔ ﹸﺔ :ﹶﻓﹶﺄ ﺳ ﹶﻜ
ﺖ -ﻟﱠﻠ ﻪ ﹶﺃﺑﻮ ﻙ ! - ﻗﹶﺎ ﹶﻝ :ﹶﺃﻧ
ﺽ ﺍﹾﻟﻔـﺘ ﻦ ﻋﻠﹶـﻰ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳﻘﹸﻮ ﹸﻝ :ﺗ ﻌ ﺮ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻗﹶﺎ ﹶﻝ ﺣ ﹶﺬﻳ ﹶﻔ ﹸﺔ :ﺳ ﻤ ﻌ
ﺐ ﹶﺃﻧ ﹶﻜ ﺮﻫـﺎ ﻱ ﹶﻗ ﹾﻠ ﹴﺖ ﻓﻴ ﻪ ﻧ ﹾﻜﺘ ﹲﺔ ﺳ ﻮﺩﺍ ُﺀ ﻭﹶﺃ
ﺐ ﹸﺃ ﺷ ﹺﺮﺑﻬﺎ ﻧ ﻜ ﻱ ﹶﻗ ﹾﻠ ﹴ
ﺼ ﹺﲑ ﻋﻮﺩﺍ ﻋﻮﺩﺍ ﹶﻓﹶﺄ ﺤ ﺏ ﻛﹶﺎﹾﻟ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ﹺ
ﺖ
ﻀ ﺮ ﻩ ﻓﺘﻨ ﹲﺔ ﻣﺎ ﺩﺍ ﻣ
ﺼﻔﹶﺎ ﹶﻓﻠﹶﺎ ﺗ ﺾ ﻣﹾﺜ ﹺﻞ ﺍﻟ ﺼ ﲑ ﻋﻠﹶﻰ ﹶﻗ ﹾﻠﺒﻴ ﹺﻦ ﻋﻠﹶﻰ ﹶﺃﺑﻴ ﺖ ﻓﻴ ﻪ ﻧ ﹾﻜﺘ ﹲﺔ ﺑﻴﻀﺎ ُﺀ ﺣﺘﻰ ﺗ ﻧ ﻜ
ﻑ ﻣ ﻌﺮﻭﻓﹰﺎ ﻭﻟﹶﺎ ﻳﻨ ﻜ ﺮ ﻣﻨ ﹶﻜﺮﺍ ﺨﻴﺎ ﻟﹶﺎ ﻳ ﻌ ﹺﺮ ﺠ ﺽ ﻭﺍﻟﹾﺂ ﺧ ﺮ ﹶﺃ ﺳ ﻮ ﺩ ﻣ ﺮﺑﺎﺩﺍ ﻛﹶﺎﹾﻟﻜﹸﻮ ﹺﺯ ﻣ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴﻤﺎﻭﺍ ﺍﻟ
ﺏ ﻣ ﻦ ﻫﻮﺍ ﻩ. ﹺﺇﻟﱠﺎ ﻣﺎ ﹸﺃ ﺷ ﹺﺮ
ﺴ ﺮ.
ﻚ ﹶﺃ ﹾﻥ ﻳ ﹾﻜ
ﻚ ﻭﺑﻴﻨﻬﺎ ﺑﺎﺑﺎ ﻣ ﻐﹶﻠﻘﹰﺎ ﻳﻮ ﺷ
ﻗﹶﺎ ﹶﻝ ﺣ ﹶﺬﻳ ﹶﻔ ﹸﺔ :ﻭ ﺣ ﺪﹾﺛﺘ ﻪ ﹶﺃ ﱠﻥ ﺑﻴﻨ
٣
ﻚ -ﹶﻓﹶﻠ ﻮ ﹶﺃﻧ ﻪ ﹸﻓﺘ ﺢ ﹶﻟ ﻌﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﻳﻌﺎ ﺩ؟ﺴﺮﺍ -ﻟﹶﺎ ﹶﺃﺑﺎ ﹶﻟ ﻗﹶﺎ ﹶﻝ :ﻋ ﻤ ﺮ ﹶﺃ ﹶﻛ
ﺲ
ﺕ ﺣـﺪﻳﺜﹰﺎ ﻟﹶـﻴ
ﺏ ﺭ ﺟ ﹲﻞ ﻳ ﹾﻘﺘ ﹸﻞ ﹶﺃ ﻭ ﻳﻤﻮ ﻚ ﺍﹾﻟﺒﺎ ﺴ ﺮ .ﻭ ﺣ ﺪﹾﺛﺘ ﻪ ﹶﺃ ﱠﻥ ﹶﺫﻟ
ﺖ :ﻟﹶﺎ ﺑ ﹾﻞ ﻳ ﹾﻜ ﹸﻗ ﹾﻠ
ﻂ". ﺑﹺﺎﹾﻟﹶﺄﻏﹶﺎﻟﻴ
ﺽ ﻓﻲ ﺳﻮﺍ ﺩ. ﹶﺃ ﺳ ﻮ ﺩ ﻣ ﺮﺑﺎﺩﺍ :ﺷ ﺪ ﹸﺓ ﺍﹾﻟﺒﻴﺎ ﹺ
ﺨﻴﺎ :ﻣﻨﻜﹸﻮﺳﺎ. ﺠ ﺍﹾﻟﻜﹸﻮ ﺯ ﻣ
ﻓﺎﻟﻘﻠﺐ ﳏﻞ ﺍﻟﺘﻘﻠﺐ ،ﻭﳏﻞ ﳌﺔ ﺍﳌﻠﻚ ﻭﳌﺔ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻣﻌﺮﺽ ﺍﻟﻔﱳ.
ﺃﳘﻴﺔ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﻃﻠﺒﻪ ﻭﺣﺎﺟﺔ ﺍﳌﺴﻠﻢ ﺇﻟﻴﻪ:
ﺏ
ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ،ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭ ﻭﺻﻰ ﹺﺑﻬﺎ ﹺﺇﺑﺮﺍﻫﻴ ﻢ ﺑﻨﹺﻴ ﻪ ﻭﻳ ﻌﻘﹸﻮ
ﺴﻠﻤﻮ ﹶﻥ )ﺍﻟﺒﻘﺮﺓ. (١٣٢: ﺻ ﹶﻄﻔﹶﻰ ﹶﻟ ﹸﻜ ﻢ ﺍﻟﺪﻳ ﻦ ﻓﹶﻼ ﺗﻤﻮﺗ ﻦ ﹺﺇﻟﱠﺎ ﻭﹶﺃﻧﺘ ﻢ ﻣ
ﻳﺎ ﺑﹺﻨ ﻲ ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺍ
ﻭﻫﻮ ﻫﺪﺍﻳﺔ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﺍﻟﱵ ﻋﻠﻤﻨﺎ ﺍﷲ ﺃﻥ ﻧﺴﺄﻟﻪ ﺇﻳﺎﻫﺎ ﰲ ﺩﻋﺎﺋﻨﺎ ﻭﺻﻼﺗﻨﺎ ،ﻓﻘﺪ
ﻁ
ﺼﺮﺍ ﹶ
ﺃﺧﱪ ﺍﻟﺮﺳﻮﻝ " :ﻻ ﺻﻼﺓ ﳌﻦ ﻻ ﻳﻘﺮﺃ ﺑﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ" ،ﻭﰲ ﺍﻟﻔﺎﲢﺔ ﻧﻘﺮﺃ :ﺍ ﻫ ﺪﻧﺎ ﺍﻟ
ﺴﺘﻘﻴ ﻢ )ﺍﻟﻔﺎﲢﺔ ،(٦:ﻭﺍﳍﺪﺍﻳﺎﺕ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ:
ﺍﹾﻟ ﻤ
-ﻫﺪﺍﻳﺔ ﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺪﻻﻟﺔ.
-ﻫﺪﺍﻳﺔ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻘﺒﻮﻝ ﺍﳊﻖ.
-ﻫﺪﺍﻳﺔ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻠﺜﺒﺎﺕ ﻋﻠﻰ ﺍﳊﻖ.
ﻭﺍﳌﺼﻠﻲ ﺣﻴﻨﻤﺎ ﻳﻘﻒ ﻟﻠﺼﻼﺓ ﳛﺘﺎﺝ ﻫﺬﻩ ﺍﳍﺪﺍﻳﺎﺕ ﲨﻴﻌﻬﺎ .
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ" :ﻭﳍﺬﺍ ﻛﺎﻥ ﺃﻧﻔﻊ ﺍﻟﺪﻋﺎﺀ ،ﻭﺃﻋﻈﻤﻪ ﻭﺃﺣﻜﻤﻪ ﺩﻋﺎﺀ ﺍﻟﻔﺎﲢـﺔ:
ﲔﺏ ﻋﻠﹶﻴ ﹺﻬ ﻢ ﻭ ﹶﻻ ﺍﻟـﻀﺎﱢﻟ
ﺖ ﻋﻠﹶﻴ ﹺﻬ ﻢ ﻏﹶ ﹺﲑ ﺍﳌﹶﻐﻀﻮ ﹺ
ﻁ ﺍﱠﻟﺬﻳ ﻦ ﺃﹶﻧﻌﻤ
ﺻﺮﺍ ﹶ
ﺼﺮﺍﻁﹶ ﺍﳌﹸﺴﺘﻘﻴ ﻢ
ﺍﻫ ﺪﻧﺎ ﺍﻟ
]ﺍﻟﻔﺎﲢﺔ ،[٧ ،٦:ﻓﺈﻧﻪ ﺇﺫﺍ ﻫﺪﺍﻩ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻁ ﺃﻋﺎﻧﻪ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﻭﺗﺮﻙ ﻣﻌﺼﻴﺘﻪ ،ﻓﻠﻢ ﻳـﺼﺒﻪ
ﺷﺮ ،ﻻ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ.
ﻟﻜﻦ ﺍﻟﺬﻧﻮﺏ ﻫﻲ ﻣﻦ ﻟﻮﺍﺯﻡ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ،ﻭﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﺍﳍﺪﻯ ﰲ ﻛﻞ ﳊﻈﺔ ،ﻭﻫﻮ
ﺇﱃ ﺍﳍﺪﻯ ﺃﺣﻮﺝ ﻣﻨﻪ ﺇﱃ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ.
ﻟﻴﺲ ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ :ﺇﻧﻪ ﻗـﺪ ﻫـﺪﺍﻩ ،ﻓﻠﻤـﺎﺫﺍ ﻳـﺴﺄﻝ ﺍﳍـﺪﻯ؟
ﻭﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺴﺆﺍﻝ ﺍﳍﺪﻯ :ﺍﻟﺜﺒﺎﺕ ،ﺃﻭ ﻣﺰﻳﺪ ﺍﳍﺪﺍﻳﺔ؛
ﺑﻞ ﺍﻟﻌﺒﺪ ﳏﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻌﻠﻤﻪ ﺭﺑﻪ ﻣﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﺗﻔﺎﺻﻴﻞ ﺃﺣﻮﺍﻟﻪ؛
٤
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﰲ ﺳﻨﻨﻪ ) ،(٢٤٥/٤ﺍﳌﺴﺘﺪﺭﻙ )ﻋﻠﻮﺵ ،٢٨٤/١ﲢﺖ ﺭﻗﻢ ،(٣٢٤ﻭﺍﻟﺒﻴﻬﻘـﻲ ﰲ ﺍﻟـﺴﻨﻦ
ﺍﻟﻜﱪﻯ ) ،(١١٤/١٠ﻭﻗﺎﻝ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ) " :(١٦٣/٩ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﻓﻴﻪ ﺻﺎﱀ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻄﻠﺤـﻲ ﻭﻫـﻮ
ﺿﻌﻴﻒ"ﺍﻫـ .ﻭﻟﻔﻆ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺍﳊﺎﻛﻢ" :ﻋﻦ ﺃﰊ ﺻﺎﱀ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱐ ﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﺷﻴﺌﲔ ﻟﻦ ﺗﻀﻠﻮﺍ ﺑﻌﺪﳘﺎ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﱵ ﻭﻟﻦ ﻳﺘﻔﺮﻗﺎ ﺣﱴ ﻳﺮﺩﺍ ﻋﻠـﻲ
ﺍﳊﻮﺽ".
ﻗﻠﺖ :ﰲ ﺍﻟﺴﻨﺪ ﻋﻨﺪ ﲨﻴﻌﻬﻢ ﺻﺎﱀ ﺑﻦ ﻣﻮﺳﻰ ،ﻟﻜﻦ ﺃﻭﺭﺩ ﺍﳊﺎﻛﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﳌﻮﺿﻊ ﻧﻔﺴﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺣﺪﻳﺜﹰﺎ
ﺟﺎﺀ ﻓﻴﻪ " :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﱐ ﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﺇﻥ ﺍﻋﺘﺼﻤﺘﻢ ﺑﻪ ﻓﻠﻦ ﺗﻀﻠﻮﺍ ﺃﺑﺪﺍ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ" ،ﻭﻫﻮ ﺷﺎﻫﺪ ﺻﺎﱀ .ﻭﺟﺎﺀ ﰲ ﺍﳌﻮﻃﺄ ﰲ ﻛﺘﺎﺏ ﺍﳉﺎﻣﻊ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻘﺪﺭ " :ﻋ ﻦ ﻣﺎﻟﻚ :ﹶﺃﻧ ﻪ
ﺏ ﺍﻟﱠﻠ ﻪ ﻭ ﺳﻨ ﹶﺔ
ﺴ ﹾﻜﺘ ﻢ ﹺﺑ ﹺﻬﻤﺎ ﻛﺘﺎ
ﻀﻠﱡﻮﺍ ﻣﺎ ﺗ ﻤ
ﺖ ﻓﻴ ﹸﻜ ﻢ ﺃﹶ ﻣ ﺮﻳ ﹺﻦ ﹶﻟ ﻦ ﺗ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻗﹶﺎ ﹶﻝ" :ﺗ ﺮ ﹾﻛ
ﺑﹶﻠ ﻐ ﻪ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ﻪ
ﻧﹺﺒﻴ ﻪ" .ﻓﺎﳊﺪﻳﺚ ﻳﺮﺗﻘﻲ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺇﱃ ﺩﺭﺟﺔ ﺍﳊﺴﻦ ﻟﻐﲑﻩ.
٦
ﺼﺒ ﹺﺮ ﻭﺍﻟﺼﻼ ﺓ ﻭﹺﺇﻧﻬﺎ ﹶﻟ ﹶﻜﹺﺒ ﲑ ﹲﺓ ﹺﺇﻟﱠـﺎ ﻋﻠﹶـﻰ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺍ ﺳﺘﻌﻴﻨﻮﺍ ﺑﹺﺎﻟ
ﺼﺒ ﹺﺮ ﻭﺍﻟﺼﻼ ﺓ ﹺﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻣ ﻊ ﲔ )ﺍﻟﺒﻘﺮﺓ ،(٤٥:ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﱠﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺍ ﺳﺘﻌﻴﻨﻮﺍ ﺑﹺﺎﻟ ﺍﹾﻟﺨﺎ ﺷ ﻌ
ﺼﺒ ﹺﺮ ﻭﺗﻮﺍﺻـﻮﺍ ﺻﻮﺍ ﺑﹺﺎﻟـ ﺍﻟﺼﺎﹺﺑﺮﹺﻳ ﻦ )ﺍﻟﺒﻘﺮﺓ ،(١٥٣:ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﺗﻮﺍ
ﺑﹺﺎﹾﻟ ﻤ ﺮ ﺣ ﻤ ﺔ )ﺍﻟﺒﻠﺪ. (١٧:
ﻭﲢﻘﻴﻖ ﺍﻹﳝﺎﻥ ﲟﻌﺮﻓﺔ ﺃﺭﻛﺎﻧﻪ ،ﻓﻬﻮ ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ ﻭﻋﻤﻞ ﰲ ﺍﻷﺑﺪﺍﻥ ﻭﺍﻋﺘﻘﺎﺩ ﰲ ﺍﳉﻨﺎﻥ،
ﻭﻫﻮ ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ.
ﻭﲢﻘﻴﻖ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺑﺄﻥ ﺗﻌﺒﺪ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺃﻥ ﻻ ﺗﻌﺒﺪﻩ ﺇﻻ ﲟﺎ ﺷﺮﻉ،
ﻭﳘﺎ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ،ﻭﻣﻌﲎ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ.
ﲔ ﹶﻟﻪ ﺍﻟﺪﻳ ﻦ ﺣﻨﻔﹶﺎ َﺀ ﻭﻳﻘﻴﻤـﻮﺍ ﺍﻟـﺼﻼ ﹶﺓ ﺼ ﺨﻠ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻣﺎ ﹸﺃ ﻣﺮﻭﺍ ﹺﺇﻟﱠﺎ ﻟﻴ ﻌﺒ ﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻣ
ﻚ ﺩﻳ ﻦ ﺍﹾﻟ ﹶﻘﻴ ﻤ ﺔ )ﺍﻟﺒﻴﻨﺔ. (٥: ﻭﻳ ﺆﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﻭ ﹶﺫﻟ
ﺴﻨ ﹲﺔ ﻟ ﻤ ﻦ ﻛﹶﺎﻥﹶ ﻳ ﺮﺟﻮ ﺍﻟﱠﻠ ﻪ ﻭﺍﹾﻟﻴ ﻮ ﻡ ﺍﻟﹾﺂ ﺧ ﺮ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻓﻲ ﺭﺳﻮ ﹺﻝ ﺍﻟﱠﻠ ﻪ ﹸﺃ ﺳ ﻮ ﹲﺓ ﺣ
ﻭ ﹶﺫ ﹶﻛ ﺮ ﺍﻟﱠﻠ ﻪ ﹶﻛﺜﲑﹰﺍ )ﺍﻷﺣﺰﺍﺏ(٢١:
ﺸ ﹺﺮ ﻙ ﹺﺑ ﻌﺒﺎ ﺩ ﺓ ﺭﺑ ﻪ ﹶﺃﺣﺪﹰﺍ
ﻼ ﺻﺎﻟﺤﹰﺎ ﻭﻻ ﻳ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮﺟﻮﺍ ﻟﻘﹶﺎ َﺀ ﺭﺑ ﻪ ﹶﻓ ﹾﻠﻴ ﻌ ﻤ ﹾﻞ ﻋ ﻤ ﹰ
)ﺍﻟﻜﻬﻒ :ﻣﻦ ﺍﻵﻳﺔ.(١١٠
ﻭﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺻﻲ ﺑﺎﳊﻖ ﺑﺎﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ،ﻭﺑﺘﻌﻠﻴﻤﻪ ﻟﻠﻨﺎﺱ ،ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋـﻦ
ﺍﳌﻨﻜﺮ.
ﻑ ﻭﺗﻨﻬـ ﻮ ﹶﻥ ﺖ ﻟﻠﻨﺎﺱﹺ ﺗ ﹾﺄ ﻣﺮﻭ ﹶﻥ ﺑﹺﺎﹾﻟ ﻤ ﻌﺮﻭ ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﹸﻛﻨﺘ ﻢ ﺧﻴ ﺮ ﹸﺃ ﻣ ﺔ ﹸﺃ ﺧ ﹺﺮ ﺟ
ﺏ ﹶﻟﻜﹶﺎ ﹶﻥ ﺧﻴﺮﹰﺍ ﹶﻟ ﻬ ﻢ ﻣﻨ ﻬ ﻢ ﺍﹾﻟ ﻤ ﺆ ﻣﻨﻮ ﹶﻥ ﻭﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢﻋ ﹺﻦ ﺍﹾﻟ ﻤﻨ ﹶﻜ ﹺﺮ ﻭﺗ ﺆ ﻣﻨﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠﻪ ﻭﻟﹶ ﻮ ﺁ ﻣ ﻦ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﻜﺘﺎ ﹺ
ﺍﹾﻟﻔﹶﺎ ﺳﻘﹸﻮ ﹶﻥ )ﺁﻝ ﻋﻤﺮﺍﻥ. (١١٠:
ﻭﻗﺎﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﹸﻟ ﻌ ﻦ ﺍﱠﻟﺬﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﻣ ﻦ ﺑﻨﹺﻲ ﹺﺇﺳﺮﺍﺋﻴ ﹶﻞ ﻋﻠﹶﻰ ﻟﺴﺎ ﻥ ﺩﺍ ﻭ ﺩ ﻭﻋﻴـﺴﻰ
ﺲ ﻣـﺎﺼﻮﺍ ﻭﻛﹶﺎﻧﻮﺍ ﻳ ﻌﺘﺪﻭ ﹶﻥ .ﻛﹶﺎﻧﻮﺍ ﻻ ﻳﺘﻨﺎ ﻫ ﻮ ﹶﻥ ﻋ ﻦ ﻣﻨ ﹶﻜ ﹴﺮ ﹶﻓ ﻌﻠﹸﻮ ﻩ ﹶﻟﺒﹺـﹾﺌ ﻚ ﹺﺑﻤﺎ ﻋ
ﺍﺑ ﹺﻦ ﻣ ﺮﻳ ﻢ ﹶﺫﻟ
ﹶﻛﺎﻧﻮﺍ ﻳ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ( )ﺍﳌﺎﺋﺪﺓ.(٧٩-٧٨:
ﻼ ﻭﻫـ ﻮ ﺍﹾﻟ ﻌﺰﹺﻳـ ﺰ
ﺴ ﻦ ﻋ ﻤ ﹰ ﺤﻴﺎ ﹶﺓ ﻟﻴﺒﹸﻠ ﻮ ﹸﻛ ﻢ ﹶﺃﻳﻜﹸ ﻢ ﹶﺃ ﺣ
ﺕ ﻭﺍﹾﻟ
ﻗﺎﻝ ﺗﻌﺎﱃ :ﺍﱠﻟﺬﻱ ﺧﹶﻠ ﻖ ﺍﹾﻟ ﻤ ﻮ
ﺍﹾﻟ ﻐﻔﹸﻮ ﺭ )ﺍﳌﻠﻚ.(٢:
ﻼ ﺃﻱ ﺍﺻﻮﺑﻪ ﻭﺃﺧﻠﺼﻪ.
ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ" :ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤ ﹰ
٧
ﺍﺗﻔﺎﻗﺎ ﻭﺍﺋﺘﻼﻓﹰﺎ ،ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ ﺇﻟﻴﻬﻢ ﺃﻗﺮﺏ ﻛﺎﻥ ﺇﱃ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﺋﺘﻼﻑ ﺃﻗﺮﺏ،
ﻓﺎﳌﻌﺘﺰﻟﺔ ﺃﻛﺜﺮ ﺍﺗﻔﺎﻗﹰﺎ ﻭﺍﺋﺘﻼﻓﹰﺎ ﻣﻦ ﺍﳌﺘﻔﻠﺴﻔﺔ؛ ﺇﺫ ﻟﻠﻔﻼﺳﻔﺔ ﰲ ﺍﻹﳍﻴﺎﺕ ﻭﺍﳌﻌﺎﺩ ﻭﺍﻟﻨﺒﻮﺍﺕ ،ﺑـﻞ
ﻭﰲ ﺍﻟﻄﺒﻴﻌﻴﺎﺕ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ،ﻭﺻﻔﺎﺕ ﺍﻷﻓﻼﻙ ،ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻣﺎ ﻻ ﳛﺼﻴﻪ ﺇﻻ ﺫﻭ ﺍﳉﻼﻝ.
ﻭﻗﺪ ﺫﻛﺮ ﻣﻦ ﲨﻊ ﻣﻘﺎﻻﺕ ﺍﻷﻭﺍﺋﻞ ،ﻣﺜﻞ ﺃﰊ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﰲ ﻛﺘﺎﺏ ﺍﳌﻘـﺎﻻﺕ،
ﻭﻣﺜﻞ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﰲ ﻛﺘﺎﺏ ]ﺍﻟﺪﻗﺎﺋﻖ[ ﻣﻦ ﻣﻘﺎﻻﻢ ،ﺑﻘﺪﺭ ﻣﺎ ﻳﺬﻛﺮﻩ ﺍﻟﻔﺎﺭﺍﰊ ،ﻭﺍﺑـﻦ
ﺳﻴﻨﺎ ،ﻭﺃﻣﺜﺎﳍﻤﺎ ﺃﺿﻌﺎﻓﹰﺎ ﻣﻀﺎﻋﻔﺔ.
ﻭﺃﻫﻞ ﺍﻹﺛﺒﺎﺕ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ -ﻣﺜﻞ ﺍﻟﻜﻼﺑﻴﺔ ﻭﺍﻟﻜﺮﺍﻣﻴﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ -ﺃﻛﺜـﺮ ﺍﺗﻔﺎﻗﹰـﺎ
ﻭﺍﺋﺘﻼﻓﹰﺎ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ،ﻓﺈﻥ ﰲ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺗﻜﻔﲑ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ،ﺣـﱴ ﻟﻴﻜﻔـﺮ
ﺻﻨﻒ ﰲ ﻓﻀﺎﺋﺢ ﺍﳌﻌﺘﺰﻟﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻠﻤﻴﺬ ﺃﺳﺘﺎﺫﻩ ،ﻣﻦ ﺟﻨﺲ ﻣﺎ ﺑﲔ ﺍﳋﻮﺍﺭﺝ ،ﻭﻗﺪ ﺫﻛﺮ ﻣﻦ
ﻣﺎ ﻳﻄﻮﻝ ﻭﺻﻔﻪ ،ﻭﻟﺴﺖ ﲡﺪ ﺍﺗﻔﺎﻗﹰﺎ ﻭﺍﺋﺘﻼﻓﹰﺎ ﺇﻻ ﺑﺴﺒﺐ ﺍﺗﺒﺎﻉ ﺁﺛﺎﺭ ﺍﻷﻧﺒﻴـﺎﺀ ﻣـﻦ ﺍﻟﻘـﺮﺁﻥ
ﻭﺍﳊﺪﻳﺚ ،ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ ،ﻭﻻ ﲡﺪ ﺍﻓﺘﺮﺍﻗﹰﺎ ﻭﺍﺧﺘﻼﻓﹰﺎ ﺇﻻ ﻋﻨﺪ ﻣﻦ ﺗﺮﻙ ﺫﻟﻚ ﻭﻗﺪﻡ ﻏﲑﻩ ﻋﻠﻴﻪ،
ﻚ ﺧﹶﻠ ﹶﻘﻬـ ﻢ ]ﻫـﻮﺩ١١٨:ﻚ ﻭﻟـ ﹶﺬﻟ
ﲔ ﹺﺇ ﱠﻻ ﻣﻦ ﺭ ﺣ ﻢ ﺭﺑ
ﺨﺘﻠ ﻔ
ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭ ﹶﻻ ﻳﺰﺍﻟﹸﻮ ﹶﻥ ﻣ
،[١١٩،ﻓﺄﺧﱪ ﺃﻥ ﺃﻫﻞ ﺍﻟﺮﲪﺔ ﻻ ﳜﺘﻠﻔﻮﻥ ﻭﺃﻫﻞ ﺍﻟﺮﲪﺔ ﻫﻢ ﺃﺗﺒﺎﻉ ﺍﻷﻧﺒﻴﺎﺀ ﻗﻮ ﹰﻻ ﻭﻓﻌﻼﹰ ،ﻭﻫﻢ
ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻓﻤﻦ ﺧﺎﻟﻔﻬﻢ ﰲ ﺷﻲﺀ ﻓﺎﺗﻪ ﻣﻦ ﺍﻟﺮﲪﺔ ﺑﻘﺪﺭ ﺫﻟﻚ.
ﻭﳍﺬﺍ ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻔﻼﺳﻔﺔ ﺃﺑﻌﺪ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻷﻧﺒﻴﺎﺀ ،ﻛﺎﻧﻮﺍ ﺃﻋﻈﻢ ﺍﺧﺘﻼﻓﹰﺎ ،ﻭ ﺍﳋـﻮﺍﺭﺝ
ﻭﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮﻭﺍﻓﺾ ﳌﺎ ﻛﺎﻧﻮﺍ ـ ﺃﻳﻀﺎ ـ ﺃﺑﻌﺪ ﻋﻦ ﺍﻟﺴﻨﺔ ﻭﺍﳊﺪﻳﺚ ،ﻛﺎﻧﻮﺍ ﺃﻋﻈﻢ ﺍﻓﺘﺮﺍﻗﹰﺎ ﰲ
ﻫﺬﻩ ،ﻻﺳﻴﻤﺎ ﺍﻟﺮﺍﻓﻀﺔ ،ﻓﺈﻧﻪ ﻳﻘﺎﻝ :ﺇﻢ ﺃﻋﻈﻢ ﺍﻟﻄﻮﺍﺋﻒ ﺍﺧﺘﻼﻓﹰﺎ؛ ﻭﺫﻟﻚ ﻷﻢ ﺃﺑﻌﺪ ﺍﻟﻄﻮﺍﺋﻒ
ﻋﻦ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﲞﻼﻑ ﺍﳌﻌﺘﺰﻟﺔ ﻓﺈﻢ ﺃﻗﺮﺏ ﺇﱃ ﺫﻟﻚ ﻣﻨﻬﻢ".
"ﻭﲡﺪ ﻋﺎﻣﺔ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ﻋﻦ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﳌﺘﻜﻠﻤﺔ ﻭﺍﳌﺘﺼﻮﻓﺔ ﻳﻌﺘﺮﻑ ﺑﺬﻟﻚ
ﺇﻣﺎ ﻋﻨﺪ ﺍﳌﻮﺕ ﻭﺇﻣﺎ ﻗﺒﻞ ﺍﳌﻮﺕ ﻭﺍﳊﻜﺎﻳﺎﺕ ﰲ ﻫﺬﺍ ﻛﺜﲑﺓ ﻣﻌﺮﻭﻓﺔ
ﻫﺬﺍ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺷﻌﺮﻱ ﻧﺸﺄ ﰲ ﺍﻻﻋﺘﺰﺍﻝ ﺃﺭﺑﻌﲔ ﻋﺎﻣﺎ ﻳﻨﺎﻇﺮ ﻋﻠﻴﻪ ﰒ ﺭﺟﻊ ﻋﻦ ﺫﻟﻚ
ﻭﺻﺮﺡ ﺑﺘﻀﻠﻴﻞ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺑﺎﻟﻎ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ.
ﻭﻫﺬﺍ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ﻣﻊ ﻓﺮﻁ ﺫﻛﺎﺋﻪ ﻭﺗﺄﳍﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺳـﻠﻮﻛﻪ
ﻃﺮﻳﻖ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﻟﺘﺼﻮﻑ ﻳﻨﺘﻬﻲ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺇﱃ ﺍﻟﻮﻗﻒ ﻭﺍﳊﲑﺓ ﻭﳛﻴﻞ ﰲ ﺁﺧﺮ
ﺃﻣﺮﻩ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﻫﻞ ﺍﻟﻜﺸﻒ ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﺭﺟﻊ ﺇﱃ ﻃﺮﻳﻘﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺻـﻨﻒ
١١
ﲔ )ﻫﻮﺩ. (٤٩: ﺻﹺﺒ ﺮ ﹺﺇ ﱠﻥ ﺍﹾﻟﻌﺎﻗﺒ ﹶﺔ ﻟ ﹾﻠ ﻤﺘ ﻘ
ﻚ ﻣ ﻦ ﹶﻗ ﺒ ﹺﻞ ﻫﺬﹶﺍ ﻓﹶﺎ ﹶﻗ ﻮ ﻣ
ﺲ ﻭﹶﻗﺒ ﹶﻞ ﺸ ﻤ ﹺ ﻉ ﺍﻟ ﻚ ﹶﻗﺒ ﹶﻞ ﹸﻃﻠﹸﻮ ﹺ ﺤ ﻤ ﺪ ﺭﺑ ﺻﹺﺒ ﺮ ﻋﻠﹶﻰ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻭ ﺳﺒﺢ ﹺﺑ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ
ﻚ ﺗ ﺮﺿﻰ )ﻃـﻪ. (١٣٠: ﻑ ﺍﻟﻨﻬﺎ ﹺﺭ ﹶﻟ ﻌﱠﻠ ﺴﺒ ﺢ ﻭﹶﺃ ﹾﻃﺮﺍ ﹸﻏﺮﻭﹺﺑﻬﺎ ﻭ ﻣ ﻦ ﺁﻧﺎ ِﺀ ﺍﻟﱠﻠﻴ ﹺﻞ ﹶﻓ
ﻚ ﺍﱠﻟﺬﻳ ﻦ ﻻ ﻳﻮﻗﻨﻮ ﹶﻥ ﺨ ﱠﻔﻨ
ﺴﺘ
ﺻﹺﺒ ﺮ ﹺﺇ ﱠﻥ ﻭ ﻋ ﺪ ﺍﻟﱠﻠ ﻪ ﺣ ﻖ ﻭﻻ ﻳ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ
)ﺍﻟﺮﻭﻡ.(٦٠:
ﺸ ﻲ
ﻚ ﺑﹺﺎﹾﻟ ﻌ ﺤ ﻤ ﺪ ﺭﺑ ﻚ ﻭ ﺳﺒ ﺢ ﹺﺑ ﺻﹺﺒ ﺮ ﹺﺇ ﱠﻥ ﻭ ﻋ ﺪ ﺍﻟﱠﻠ ﻪ ﺣ ﻖ ﻭﺍ ﺳﺘ ﻐ ﻔ ﺮ ﻟ ﹶﺬﻧﹺﺒ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ
ﻭﺍﹾﻟﺄﺑﻜﹶﺎ ﹺﺭ )ﻏﺎﻓﺮ.(٥٥:
ﻚ ﺾ ﺍﱠﻟﺬﻱ ﻧ ﻌ ﺪ ﻫ ﻢ ﹶﺃ ﻭ ﻧﺘ ﻮﱠﻓﻴﻨ ﻚ ﺑ ﻌ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎﺻﹺﺒ ﺮ ﹺﺇ ﱠﻥ ﻭ ﻋ ﺪ ﺍﻟﱠﻠ ﻪ ﺣ ﻖ ﹶﻓﹺﺈﻣﺎ ﻧ ﹺﺮﻳﻨ
ﹶﻓﹺﺈﹶﻟﻴﻨﺎ ﻳ ﺮ ﺟﻌﻮ ﹶﻥ )ﻏﺎﻓﺮ.(٧٧:
ﺠ ﹾﻞ ﹶﻟ ﻬ ﻢ ﹶﻛﹶﺄﻧ ﻬ ﻢ ﻳ ﻮ ﻡ ﺴﺘ ﻌ ﹺ
ﺻﺒ ﺮ ﺃﹸﻭﻟﹸﻮﺍ ﺍﹾﻟ ﻌ ﺰ ﹺﻡ ﻣ ﻦ ﺍﻟ ﺮ ﺳ ﹺﻞ ﻭﻻ ﺗ ﺻﹺﺒ ﺮ ﹶﻛﻤﺎ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ
ﻚ ﹺﺇﻟﱠﺎ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﺍﹾﻟﻔﹶﺎ ﺳﻘﹸﻮ ﹶﻥ ﻍ ﹶﻓ ﻬ ﹾﻞ ﻳ ﻬﹶﻠ ﻳ ﺮ ﻭ ﹶﻥ ﻣﺎ ﻳﻮ ﻋﺪﻭ ﹶﻥ ﹶﻟ ﻢ ﻳ ﹾﻠﺒﺜﹸﻮﺍ ﹺﺇﻟﱠﺎ ﺳﺎ ﻋ ﹰﺔ ﻣ ﻦ ﻧﻬﺎ ﹴﺭ ﺑﻼ ﹲ
)ﺍﻷﺣﻘﺎﻑ.(٣٥:
ﺲ ﻭﹶﻗﺒ ﹶﻞ ﺸ ﻤ ﹺ ﻉ ﺍﻟ ﻚ ﹶﻗﺒ ﹶﻞ ﹸﻃﻠﹸﻮ ﹺ ﺤ ﻤ ﺪ ﺭﺑ ﺻﹺﺒ ﺮ ﻋﻠﹶﻰ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻭ ﺳﺒﺢ ﹺﺑ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ
ﻕ.(٣٩: ﺏ ) ﺍﹾﻟ ﻐﺮﻭ ﹺ
ﺕ ﹺﺇ ﹾﺫ ﻧﺎﺩﻯ ﻭ ﻫ ﻮ ﺐ ﺍﹾﻟﺤﻮ ﻚ ﻭﻻ ﺗ ﹸﻜ ﻦ ﹶﻛﺼﺎ ﺣ ﹺ ﺤ ﹾﻜ ﹺﻢ ﺭﺑ ﺻﹺﺒ ﺮ ﻟ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ
ﻣ ﹾﻜﻈﹸﻮ ﻡ )ﺍﻟﻘﻠﻢ.(٤٨:
ﻼ )ﺍﳌﻌﺎﺭﺝ.(٥: ﺻﺒﺮﹰﺍ ﺟﻤﻴ ﹰ ﺻﹺﺒ ﺮ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ
ﺻﹺﺒ ﺮ )ﺍﳌﺪﺛﺮ.(٧: ﻚ ﻓﹶﺎ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻟ ﺮﺑ
ﻚ ﻭﻻ ﺗ ﻄ ﻊ ﻣﻨ ﻬ ﻢ ﺁﺛﻤﹰﺎ ﹶﺃ ﻭ ﹶﻛﻔﹸﻮﺭﹰﺍ )ﺍﻹﻧﺴﺎﻥ.(٢٤: ﺤﻜﹾ ﹺﻢ ﺭﺑ ﺻﹺﺒ ﺮ ﻟ ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﹶﺎ
ﻓﻔﻲ ﻫﺬﺍ ﺑﻴﺎﻥ ﺃﻥ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺍﻟﺼﱪ ﻭﻫﻮ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﺃﻣﺎﻡ ﺩﺍﻋﻲ ﺍﳍﻮﻯ
ﻭﺍﻟﺸﻬﻮﺓ ،ﻣﻊ ﺑﺸﺎﺭﺓ ﻟﻪ ﺑﺄﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ ،ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪﻩ ﺣﻖ ،ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻫ ﻮ
ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ ﺤ ﻖ ﻟﻴ ﹾﻈ ﹺﻬ ﺮ ﻩ ﻋﻠﹶﻰ ﺍﻟﺪﻳ ﹺﻦ ﹸﻛﱢﻠ ﻪ ﻭﹶﻟ ﻮ ﹶﻛ ﹺﺮ ﻩ ﺍﹾﻟ ﻤ
ﺍﱠﻟﺬﻱ ﹶﺃ ﺭ ﺳ ﹶﻞ ﺭﺳﻮﹶﻟ ﻪ ﺑﹺﺎﹾﻟ ﻬﺪﻯ ﻭﺩﻳ ﹺﻦ ﺍﹾﻟ
ﺤ ﻖ)ﺍﻟﺘﻮﺑﺔ) ،(٣٣:ﺍﻟﺼﻒ ،(٩:ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﻫ ﻮ ﺍﻟﱠﺬﻱ ﹶﺃ ﺭ ﺳ ﹶﻞ ﺭﺳﻮﹶﻟ ﻪ ﺑﹺﺎﹾﻟ ﻬﺪﻯ ﻭﺩﻳ ﹺﻦ ﺍﹾﻟ
ﻟﻴ ﹾﻈ ﹺﻬ ﺮ ﻩ ﻋﻠﹶﻰ ﺍﻟﺪﻳ ﹺﻦ ﹸﻛﱢﻠ ﻪ ﻭ ﹶﻛﻔﹶﻰ ﺑﹺﺎﻟﱠﻠ ﻪ ﺷﻬﹺﻴﺪﹰﺍ )ﺍﻟﻔﺘﺢ.(٢٨:
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﺮﺣﻪ ﳊﺪﻳﺚ "ﺑﺪﺍ ﺍﻹﺳﻼﻡ ﻏﺮﻳﺒﹰﺎ ﻭﺳﻴﻌﻮﺩ ﻏﺮﻳﺒﹰﺎ ﻛﻤﺎ
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ﺑﺪﺃ"" :ﻭﻛﻤﺎ ﺃﻥ ﺍﷲ ﻲ ﻧﺒﻴﻪ ﺃﻥ ﻳﺼﻴﺒﻪ ﺣﺰﻥ ﺃﻭ ﺿﻴﻖ ﳑﻦ ﱂ ﻳﺪﺧﻞ ﰲ ﺍﻹﺳﻼﻡ ﰲ ﺃﻭﻝ
ﺍﻷﻣﺮ ،ﻓﻜﺬﻟﻚ ﰲ ﺁﺧﺮﻩ .ﻓﺎﳌﺆﻣﻦ ﻣﻨﻬﻲ ﺃﻥ ﳛﺰﻥ ﻋﻠﻴﻬﻢ ،ﺃﻭ ﻳﻜﻮﻥ ﰲ ﺿﻴﻖ ﻣﻦ ﻣﻜﺮﻫﻢ.
ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺭﺃﻱ ﺍﳌﻨﻜﺮ ،ﺃﻭ ﺗﻐﲑ ﻛﺜﲑ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻹﺳﻼﻡ ﺟﺰﻉ ﻭﻛﹶـﻞﱠ
ﻭﻧﺎﺡ ،ﻛﻤﺎ ﻳﻨﻮﺡ ﺃﻫﻞ ﺍﳌﺼﺎﺋﺐ ،ﻭﻫﻮ ﻣﻨﻬﻲ ﻋﻦ ﻫﺬﺍ ،ﺑﻞ ﻫﻮ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺘﻮﻛـﻞ
ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻭﺃﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﳏـﺴﻨﻮﻥ ،ﻭﺃﻥ
ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ .ﻭﺃﻥ ﻣﺎ ﻳﺼﻴﺒﻪ ﻓﻬﻮ ﺑﺬﻧﻮﺑﻪ ،ﻓﻠﻴﺼﱪ ،ﺇﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ ،ﻭﻟﻴﺴﺘﻐﻔﺮ ﻟﺬﻧﺒﻪ،
ﻭﻟﻴﺴﺒﺢ ﲝﻤﺪ ﺭﺑﻪ ﺑﺎﻟﻌﺸﻲ ﻭﺍﻹﺑﻜﺎﺭ.
ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﰒ ﻳﻌﻮﺩ ﻏﺮﻳﺒﺎ ﻛﻤﺎ ﺑﺪﺃ" ﳛﺘﻤﻞ ﺷﻴﺌﲔ:
ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﰲ ﺃﻣﻜﻨﺔ ﻭﺃﺯﻣﻨﺔ ﻳﻌﻮﺩ ﻏﺮﻳﺒﺎ ﺑﻴﻨﻬﻢ ﰒ ﻳﻈﻬﺮ ،ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻷﻣـﺮ
ﻏﺮﻳﺒﺎ ﰒ ﻇﻬﺮ؛ ﻭﳍﺬﺍ ﻗﺎﻝ" :ﺳﻴﻌﻮﺩ ﻏﺮﻳﺒﺎ ﻛﻤﺎ ﺑﺪﺃ" .ﻭﻫﻮ ﳌﺎ ﺑﺪﺃ ﻛﺎﻥ ﻏﺮﻳﺒﺎ ﻻ ﻳﻌـﺮﻑ ﰒ
ﻇﻬﺮ ﻭﻋﺮﻑ ،ﻓﻜﺬﻟﻚ ﻳﻌﻮﺩ ﺣﱴ ﻻ ﻳﻌﺮﻑ ﰒ ﻳﻈﻬﺮ ﻭﻳﻌﺮﻑ .ﻓﻴﻘﻞ ﻣﻦ ﻳﻌﺮﻓﻪ ﰲ ﺃﺛﻨﺎﺀ ﺍﻷﻣﺮ
ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﻳﻌﺮﻓﻪ ﺃﻭﻻ.
ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﰲ ﺁﺧﺮ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﺒﻘﻲ ﻣﺴﻠﻤﺎ ﺇﻻ ﻗﻠﻴﻞ .ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌـﺪ ﺍﻟـﺪﺟﺎﻝ
ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻋﻨﺪ ﻗﺮﺏ ﺍﻟﺴﺎﻋﺔ .ﻭﺣﻴﻨﺌﺬ ﻳﺒﻌﺚ ﺍﷲ ﺭﳛﺎ ﺗﻘﺒﺾ ﺭﻭﺡ ﻛـﻞ ﻣـﺆﻣﻦ
ﻭﻣﺆﻣﻨﺔ ،ﰒ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ.
ﻭﺃﻣﺎ ﻗﺒﻞ ﺫﻟﻚ ﻓﻘﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﻻﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱴ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ
ﺍﳊﻖ ،ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﻭﻻ ﻣﻦ ﺧﺬﳍﻢ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟـﺴﺎﻋﺔ( .ﻭﻫـﺬﺍ ﺍﳊـﺪﻳﺚ ﰲ
ﺍﻟﺼﺤﻴﺤﲔ ،ﻭﻣﺜﻠﻪ ﻣﻦ ﻋﺪﺓ ﺃﻭﺟﻪ.
ﻓﻘﺪ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺃﻧﻪ ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﳑﺘﻨﻌﺔ ﻣﻦ ﺃﻣﺘﻪ ﻋﻠﻰ ﺍﳊﻖ ،ﺃﻋـﺰﺍﺀ ،ﻻ
ﻳﻀﺮﻫﻢ ﺍﳌﺨﺎﻟﻒ ﻭﻻ ﺧﻼﻑ ﺍﳋﺎﺫﻝ .ﻓﺄﻣﺎ ﺑﻘﺎﺀ ﺍﻹﺳﻼﻡ ﻏﺮﻳﺒﺎ ﺫﻟﻴﻠﹰﺎ ﰲ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻗﺒـﻞ
ﺍﻟﺴﺎﻋﺔ ﻓﻼ ﻳﻜﻮﻥ ﻫﺬﺍ.
ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﰒ ﻳﻌﻮﺩ ﻏﺮﻳﺒﺎ ﻛﻤﺎ ﺑﺪﺃ( ﺃﻋﻈﻢ ﻣﺎ ﺗﻜﻮﻥ ﻏﺮﺑﺘﻪ ﺇﺫﺍ ﺍﺭﺗﺪ
ﺤﺒ ﻬ ﻢﻑ ﻳ ﹾﺄﺗﻲ ﺍﻟﹼﻠ ﻪ ﹺﺑ ﹶﻘ ﻮ ﹴﻡ ﻳ
ﺴ ﻮ
ﺍﻟﺪﺍﺧﻠﻮﻥ ﻓﻴﻪ ﻋﻨﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻣﻦ ﻳ ﺮﺗ ﺪ ﻣﻨ ﹸﻜ ﻢ ﻋﻦ ﺩﻳﹺﻨ ﻪ ﹶﻓ
ﲔ ﹶﺃ ﻋ ﺰ ﺓ ﻋﻠﻰ ﺍﹾﻟﻜﹶﺎﻓﺮﹺﻳ ﻦ ﻳﺠﺎ ﻫﺪﻭ ﹶﻥ ﻓﻲ ﺳﺒﹺﻴ ﹺﻞ ﺍﻟﹼﻠ ﻪ ﻭ ﹶﻻ ﻳﺨﺎﻓﹸﻮ ﹶﻥ ﹶﻟ ﻮ ﻣ ﹶﺔ ﺤﺒﻮﻧ ﻪ ﹶﺃ ﺫﱠﻟ ﺔ ﻋﻠﻰ ﺍﹾﻟ ﻤ ﺆ ﻣﹺﻨ
ﻭﻳ
ﻵﺋ ﹴﻢ ]ﺍﳌﺎﺋﺪﺓ . [٥٤ :ﻓﻬﺆﻻﺀ ﻳﻘﻴﻤﻮﻧﻪ ﺇﺫﺍ ﺍﺭﺗﺪ ﻋﻨﻪ ﺃﻭﻟﺌﻚ.
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ﻭﻛﺬﻟﻚ ﺑﺪﺃ ﻏﺮﻳﺒﺎ ﻭﱂ ﻳﺰﻝ ﻳﻘﻮﻯ ﺣﱴ ﺍﻧﺘﺸﺮ .ﻓﻬﻜﺬﺍ ﻳﺘﻐﺮﺏ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻜﻨـﺔ
ﻭﺍﻷﺯﻣﻨﺔ ،ﰒ ﻳﻈﻬﺮ ،ﺣﱴ ﻳﻘﻴﻤﻪ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ﻛﻤﺎ ﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﳌﺎ ﻭﱄ،
ﺏ ﻛﺜﲑ ﻣﻦ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺣﱴ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻌـﺮﻑ ﲢـﺮﱘ ﻗﺪ ﺗ ﻐ ﺮ
ﺍﳋﻤﺮ .ﻓﺄﻇﻬﺮ ﺍﷲ ﺑﻪ ﰲ ﺍﻹﺳﻼﻡ ﻣﺎ ﻛﺎﻥ ﻏﺮﻳﺒﺎ.
ﻭﰲ ﺍﻟﺴﻨﻦ" :ﺇﻥ ﺍﷲ ﻳﺒﻌﺚ ﳍﺬﻩ ﺍﻷﻣﺔ ﰲ ﺭﺃﺱ ﻛﻞ ﻣﺎﺋﺔ ﺳﻨﺔ ﻣﻦ ﳚﺪﺩ ﳍـﺎ ﺩﻳﻨـﻬﺎ".
ﻭﺍﻟﺘﺠﺪﻳﺪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﺪﺭﻭﺱ ،ﻭﺫﺍﻙ ﻫﻮ ﻏﺮﺑﺔ ﺍﻹﺳﻼﻡ.
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻔﻴﺪ ﺍﳌﺴﻠﻢ ﺃﻧﻪ ﻻ ﻳﻐﺘﻢ ﺑﻘﻠﺔ ﻣﻦ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ،ﻭﻻ ﻳـﻀﻴﻖ
ﺻﺪﺭﻩ ﺑﺬﻟﻚ ،ﻭﻻ ﻳﻜﻮﻥ ﰲ ﺷﻚ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﺣﲔ ﺑﺪﺃ .ﻗﺎﻝ ﺗﻌﺎﱃ:
ﻚ ]ﻳـﻮﻧﺲ: ﺏ ﻣﻦ ﹶﻗﺒﻠ ﻚ ﻓﹶﺎ ﺳﹶﺄ ﹺﻝ ﺍﱠﻟﺬﻳ ﻦ ﻳ ﹾﻘ ﺮﺅﻭ ﹶﻥ ﺍﹾﻟ ﻜﺘﺎ ﻚ ﻣﻤﺎ ﺃﹶﻧ ﺰﹾﻟﻨﺎ ﺇﻟﻴ
ﺖ ﻓﻲ ﺷ ﹶﻓﺈﹺﻥ ﻛﹸﻨ
، [٩٤ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺻﺤﺔ ﺍﻹﺳﻼﻡ.
ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺗﻐﺮﺏ ﳛﺘﺎﺝ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﺇﱃ ﻧﻈﲑ ﻣﺎ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﺃﻭﻝ
ﺏ ﻣﻦ ﻚ ﻓﹶﺎ ﺳﺄﹶ ﹺﻝ ﺍﱠﻟﺬﻳ ﻦ ﻳ ﹾﻘ ﺮﺅﻭ ﹶﻥ ﺍﹾﻟ ﻜﺘﺎ ﻚ ﻣﻤﺎ ﺃﹶﻧ ﺰﹾﻟﻨﺎ ﺇﻟﻴ ﺖ ﻓﻲ ﺷ ﺍﻷﻣﺮ .ﻭﻗﺪ ﻗﺎﻝ ﻟﻪ :ﹶﻓﺈﹺﻥ ﻛﹸﻨ
ﺴ ﻤﻌﻮ ﹶﻥ ﹶﺃ ﻭ ﻳ ﻌ ﻘﻠﹸﻮ ﹶﻥ ﹺﺇ ﹾﻥ ﻫ ﻢ ﹺﺇﻟﱠﺎ
ﺐ ﹶﺃ ﱠﻥ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﻳ
ﺴ ﺤ ﻚ]ﻳﻮﻧﺲ ، [٩٤:ﻭﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﺃ ﻡ ﺗ ﹶﻗﺒﻠ
ﺿ ﱡﻞ ﺳﺒﹺﻴﻠﹰﺎ ]ﺍﻟﻔﺮﻗﺎﻥ.[٤٤ : ﻛﹶﺎﹾﻟﹶﺄﻧﻌﺎ ﹺﻡ ﺑ ﹾﻞ ﻫ ﻢ ﹶﺃ
ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻐﺮﺑﺔ ﰲ ﺑﻌﺾ ﺷﺮﺍﺋﻌﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﺑﻌﺾ ﺍﻷﻣﻜﻨﺔ .ﻓﻔﻲ ﻛﺜﲑ ﻣﻦ
ﺍﻷﻣﻜﻨﺔ ﳜﻔﻲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺷﺮﺍﺋﻌﻪ ﻣﺎ ﻳﺼﲑ ﺑﻪ ﻏﺮﻳﺒﺎ ﺑﻴﻨﻬﻢ ،ﻻ ﻳﻌﺮﻓﻪ ﻣﻨﻬﻢ ﺇﻻ ﺍﻟﻮﺍﺣﺪ ﺑﻌـﺪ
ﺍﻟﻮﺍﺣﺪ.
ﻭﻣﻊ ﻫﺬﺍ ،ﻓﻄﻮﰊ ﳌﻦ ﲤﺴﻚ ﺑﺘﻠﻚ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓـﺈﻥ ﺇﻇﻬـﺎﺭﻩ،
ﻭﺍﻷﻣﺮ ﺑﻪ ،ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻔﻪ ﻫﻮ ﲝﺴﺐ ﺍﻟﻘﻮﺓ ﻭﺍﻷﻋﻮﺍﻥ .ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻣﻦ ﺭﺃﻱ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ،ﻓﺈﻥ ﱂ ﻳـﺴﺘﻄﻊ
ﻓﺒﻘﻠﺒﻪ .ﻟﻴﺲ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﻹﳝﺎﻥ ﺣﺒﺔ ﺧ ﺮﺩﻝ"".ﺍﻫـ).(١
ﻱ ﻗﹶـﺎ ﹶﻝ :ﻗﹶـﺎ ﹶﻝ ﻚ ﺍﹾﻟﹶﺄ ﺷ ﻌ ﹺﺮ
ﻭﺃﺧﺘﻢ ﲟﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ) (٢٢٣ﻋ ﻦ ﹶﺃﺑﹺﻲ ﻣﺎﻟ
ﺤ ﻤ ﺪ ﻟﻠﱠـ ﻪ ﺗ ﻤﻠﹶـﹸﺄ ﺍﹾﻟﻤﻴـﺰﺍ ﹶﻥ.
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ" :ﺍﻟ ﱡﻄﻬﻮ ﺭ ﺷ ﹾﻄ ﺮ ﺍﹾﻟﹺﺈﳝﺎ ﻥ .ﻭﺍﹾﻟ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ
ﺼﻠﹶﺎ ﹸﺓ ﻧـﻮ ﺭ .
ﺽ .ﻭﺍﻟـ ﺕ ﻭﺍﻟﹾـﹶﺄ ﺭ ﹺ ﺴﻤﺎﻭﺍ ﺤ ﻤ ﺪ ﻟﱠﻠ ﻪ ﺗ ﻤﹶﻠ َﺂ ﻥ ﹶﺃ ﻭ ﺗ ﻤﻠﹶﹸﺄ ﻣﺎ ﺑﻴ ﻦ ﺍﻟ
ﻭ ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻭﺍﹾﻟ