‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٢‬‬

‫‪ ‬‬
‫‪‬‬

‫ﺗﺄﻟﻴﻒ‬
‫ﺳﻠﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﻟﻌﻮﺩﺓ‬
‫ﺍﻟﻤﺸﺮﻑ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺷﺒﻜﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٤‬‬ ‫‪٣‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺍﻟﺼﻐﲑ ﺣﱴ ﻳﻜﱪ‪ ،‬ﻭﻋﻦ ﺍﺠﻤﻟﻨﻮﻥ ﺣﱴ ﻳﻌﻘﻞ ﺃﻭ ﻳﻔﻴﻖ")‪.(١‬‬

‫ﱳ ﺍﷲ –ﺗﻌﺎﱃ‪ -‬ﺑﻪ‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻌﻘﻼﺀ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺃﻋﻈﻢ ﻣﺎ ﺍﻣ ّ‬ ‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻋﻠﻴﻬﻢ ﻫﻮ‪ :‬ﻧﻌﻤﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ‬ ‫ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ)‪:(١‬‬
‫ﻓﻮﻕ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﳜﺎﻃﺒﻬﻢ ﻭﻳﻨﺎﺩﻳﻬﻢ‪ ،‬ﻭﻳﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ‪ ،‬ﻭﺃﻥ‬ ‫ﻓﺈﻥ ﺍﻟﺮﲪﻦ ‪ ‬ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﻣﱠﻴﺰﻩ ﻋﻦ ﺳﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻣﻴﺰﻩ‬
‫ﻼ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺃﻋﻈﻢ ﻣﻨّﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺃﻥ ﳜﺘﺎﺭ ﺍﷲ ﻣﻦ ﺑﻴﻨﻬﺎ ﺭﺳ ﹰ‬ ‫ﻻ‪ :‬ﲝﺴﻦ ﺟﺴﻤﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪þ’Îû z≈|¡ΣM}$# $uΖø)n=yz ô‰s)s9  :‬‬
‫ﺃﻭ ﹰ‬
‫‪:‬‬ ‫&‪] 〈 5ΟƒÈθø)s? Ç|¡ômr‬ﺍﻟﺘﲔ‪ ،[٤:‬ﻓﺄﻧﺖ ﻻ ﺗﺮﻯ ﰲ ﺳﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺮﺋﻴﺔ‬
‫‪〈 ôΜÎγÅ¡àΡr& ôÏiΒ Zωθß™u‘ öΝÎκÏù y]yèt/ øŒÎ) tÏΖÏΒ÷σßϑø9$# ’n?tã ª!$# £tΒ ô‰s)s9 ‬‬ ‫ﻟﻠﻌﲔ‪ ،‬ﻣﺎ ﻳﺒﺎﺭﻱ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﳝﺎﺛﻠﻪ ﰲ ﻛﻤﺎﻝ ﺍﳉﺴﻢ ﻭﺍﺳﺘﻘﺎﻣﺘﻪ‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪[١٦٤:‬‬
‫ﻭﺗﻨﺎﺳﻘﻪ ﻭﺣﺴﻦ ﺃﻋﻀﺎﺋﻪ‪ ،‬ﻭﻫﺬﺍ ﻓﻀﻞ ﻣﻦ ﺍﷲ –ﺗﻌﺎﱃ‪ -‬ﻭ ِﻣﻨﱠﺔ‪.‬‬
‫ﻭﻟـﻤﱠﺎ ﻛﺎﻥ ﻣﻦ ﺗﻜﺮﱘ ﺍﷲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﺍﻣﱳ ﻋﻠﻴﻪ ﺑﻨﻌﻤﺔ‬
‫ﰒ ﺇﻧﻪ ﻣﻴﺰﻩ ﲟﻴﺰﺓ ﺃﺧﺮﻯ‪ ،‬ﺃﻋﻈﻢ ﻭﺃﻛﱪ‪ ،‬ﺣﻴﺚ ﻣﻴﺰﻩ ﺑﺎﻟﻌﻘﻞ‬
‫ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﻻ ﺟﺮﻡ ﺃ ﱠﻥ ﺃﺭﻓﻊ ﺩﺭﺟﺎﺕ ﺍﻟﺘﻜﻠﻴﻒ ﻫﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ‪‬‬
‫ﻭﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻓﺘﻤﻴﺰ ﻋﻦ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﺍﳉﻤﺎﺩﺍﺕ ؛ ﻭﳍﺬﺍ‬
‫ﺑﺈﺧﻼﺹ؛ ﻟﺬﺍ ﻓﺈﻧﻨﺎ ﺳﻨﺘﺤﺪﺙ ﰱ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻦ ﺧﻄﺮ ﻋﻈﻴﻢ‬
‫ﱳ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻨﺎ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪] 〈 ß≈|¡ΡM}$# $pκš‰r'¯≈tƒ :‬ﺍﻻﻧﻔﻄﺎﺭ‪،٦ :‬‬
‫ﺍﻣ ّ‬
‫ﻳﻬﺪﺩ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺪ ﻭﻫﻮ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﺣﺪﻳﺜﻨﺎ ﰱ ﻓﺼﻠﲔ‪:‬‬
‫ﺍﻻﻧﺸﻘﺎﻕ‪ ،[٦:‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﳌﺨﺎﻃﺐ ﺑﺬﻟﻚ ﻟﻴﺲ ﺍﳉﺴﻢ ﻓﺤﺴﺐ؛ ﺑﻞ‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻭﺳﻴﻜﻮﻥ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﻋﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺑﲔ ﺍﻟﻈﺎﻫﺮ‬ ‫ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ‪-‬ﰲ‬
‫ﻭﺍﻟﺒﺎﻃﻦ‪.‬‬ ‫ﺍﳋﻄﺎﺏ‪ -‬ﺍﺠﻤﻟﺎﻧﲔ ؛ ﻷﻧﻪ ﺭﻓﻊ ﻋﻨﻬﻢ ﻗﻠﻢ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ‬
‫‪" ‬ﺭﻓﻊ ﺍﻟﻘﻠﻢ ﻋﻦ ﺛﻼﺙ‪ :‬ﻋﻦ ﺍﻟﻨﺎﺋﻢ ﺣﱴ ﻳﺴﺘﻴﻘﻆ‪ ،‬ﻭﻋﻦ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٤٥٩٠ ، ٢٤١٨٢ ، ٢٤١٧٣‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤٣٩٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬
‫)‪ (٣٤٣٢‬ﻭﻫﺬﺍ ﻟﻔﻈﻪ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٢٠٤١‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪،‬‬ ‫)‪ (1‬ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﳏﺎﺿﺮﺓ ﺃﻟﻘﻴﺖ ﰲ ﻟﻴﻠﺔ ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻋﺎﻡ ‪١٤١٤‬ﻫـ‪،‬‬
‫ﻭﻟﻠﺤﺪﻳﺚ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮﻯ ﻋﻦ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬ ‫ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﰲ ﻣﺪﻳﻨﺔ ﺗﺒــﻮﻙ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٦‬‬ ‫‪٥‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫א‬ ‫א‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﻭﺳﻨﻘﺪﻡ ﻓﻴﻪ ﻋﺸﺮﻳﻦ ﻃﺮﻳﻘﺔ ﻳﺘﺴﻠﻞ ﻬﺑﺎ ﺍﻟﺮﻳﺎﺀ‬
‫א‬ ‫א‬ ‫א‬ ‫ﺇﱃ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻳﺪﺧﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺧﻼﳍﺎ‪.‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻜﺘﺐ ﻟﻨﺎ ﺍﺟﺘﻨﺎﻬﺑﺎ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﻨﻔﻊ ﻬﺑﺬﻩ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺇﻧﻪ ﲰﻴﻊ ﻗﺮﻳﺐ‪.‬‬
‫ﻟـﻤﱠﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻜﺮﱘ ﺍﳌﺨﺘﺎﺭ ﺧﻠﻘﻪ‬

‫***‬
‫ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪〈 Èβρ߉ç7÷èu‹Ï9 ωÎ) }§ΡM}$#uρ £Ågù:$# àMø)n=yz $tΒuρ  :‬‬
‫]ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،[٥٦:‬ﻭﻫﻲ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻓﺔ‪ ،‬ﺳﻮﺍﺀ‬
‫ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﶈﻀﺔ ﺍﳋﺎﻟﺼﺔ‪ ،‬ﻛﺎﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪،‬‬
‫ﻭﺍﳊﺞ‪ ،‬ﻭﳓﻮﻫﺎ ﳑﺎ ﻻ ﻳﻔﻌﻞ ﺇﻻ ﻹﺭﺍﺩﺓ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻓﻴﻬﺎ ﻣﻄﻤﻊ ﺩﻧﻴﻮﻱ‪،‬ﺃﻭ ﻣﺎ ﻳﺮﻳﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﻭﺟﻪ ﺭﺑﻪ ﻣﻦ ﺳﺎﺋﺮ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﳌﺒﺎﺣﺔ‪ ،‬ﻛﺎﻟﺘﺠﺎﺭﺓ‪ ،‬ﺃﻭ ﺍﻟﺰﺭﺍﻋﺔ ﻭﺍﳊﺮﺍﺛﺔ‪ ،‬ﺃﻭ‬
‫ﺍﻻﺧﺘﺮﺍﻉ‪ ،‬ﺃﻭ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﺍﻟﻌﻤﻞ ﺍﻟﻮﻇﻴﻔﻲ‪ ،‬ﺇﺫﺍ ﺍﺣﺘﺴﺐ ﰲ ﺫﻟﻚ‬
‫ﺍﻷﺟﺮ ﻋﻨﺪ ﺍﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻭﺃﺧﻠﺺ ﻭﺃ ّﺩﻯ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﺍﺅﲤﻦ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺃﺩﻯ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻭﺟﻬﻪ ﺍﻷﻛﻤﻞ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺣﱴ ﻗﺎﻝ‬
‫ﺍﻟﻨﱯ ‪- ‬ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪" :-‬ﻭﰲ ﺑﻀﻊ ﺃﺣﺪﻛﻢ ﺻﺪﻗﺔ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻳﺄﰐ ﺃﺣﺪﻧﺎ ﺷﻬﻮﺗﻪ ﻭﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻬﺎ ﺃﺟﺮ؟‬
‫ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﻭﺿﻌﻬﺎ ﰲ ﺣﺮﺍﻡ ﺃﻛﺎﻥ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻭﺯﺭ‪ ،‬ﻓﻜﺬﻟﻚ‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٨‬‬ ‫‪٧‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻳﺴﻤﻊ ﺑﻪ‪ ،‬ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ")‪ ،(١‬ﻳﻌﲏ‪ :‬ﻓﻼ ﻳﺴﻤﻊ ﺇﻻ ﻣﺎ‬ ‫ﺇﺫﺍ ﻭﺿﻌﻬﺎ ﰲ ﺍﳊﻼﻝ ﻛﺎﻥ ﻟﻪ ﺃﺟﺮ")‪.(١‬‬
‫ﻳﺮﺿﻴﲏ‪ ،‬ﻭﻻ ﻳﺮﻯ ﺇﻻ ﻣﺎ ﻳﺮﺿﻴﲏ‪.‬‬ ‫ﻋﺒﺎﺩﺓ ﻟﻜﻞ ﺟﺎﺭﺣﺔ‪:‬‬
‫ﻭﻫﻜﺬﺍ ﺍﻟﻴﺪ ﻋﺒﺎﺩﻬﺗﺎ‪ :‬ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺍﻟﺒﺬﻝ ﻟﻠﻤﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ‬ ‫ﻼ‬
‫ﻭﻛﻞ ﺟﺎﺭﺣﺔ ﺃﻭ ﻋﻀﻮ ﰲ ﺍﻟﺒﺪﻥ ﻟﻪ ﻋﺒﺎﺩﺓ ﻣﻄﻠﻮﺑﺔ‪ ،‬ﻓﻤﺜ ﹰ‬
‫ﻭﻛﺬﻟﻚ ﺇﻧﻜﺎﺭ ﺍﳌﻨﻜﺮ؛ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ‪" :‬ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮًﺍ‬ ‫ﺍﻟﻌﲔ‪ :‬ﻋﺒﺎﺩﻬﺗﺎ ﺍﻟﻨﻈﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ÏNθä3n=tΒ ’Îû (#ρãÝàΖtƒ óΟs9uρr&  :‬‬
‫ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ‬ ‫‪] 〈 ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$#‬ﺍﻷﻋﺮﺍﻑ‪ ،[١٨٥:‬ﻭﻗﻮﻟﻪ‪’Îû (#ρãÅ™ ö≅è%  :‬‬
‫ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ ")‪.(٢‬ﻭﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻴﺪ ﻛﺬﻟﻚ‪ :‬ﺍﳌﺼﺎﻓﺤﺔ‬ ‫‪] 〈 (#ρãÝàΡ$# ¢ΟèO ÇÚö‘F{$#‬ﺍﻷﻧﻌﺎﻡ‪ ،[١١:‬ﻭﻫﻜﺬﺍ ﺍﻟﻨﻈﺮ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﺕ)‪ (٣‬ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﳛﺼﻞ ﺻﻔﺎﺀ‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﺘﺘﺤﺎ ّ‬ ‫ﻼ‬
‫ﻧﻈﺮًﺍ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﺃﻭ ﻗﺮﺍﺀﺓ ﰲ ﻋﻠﻢ‪ ،‬ﺃﻭ ﺗﺄﻣ ﹰ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺳﻼﻣﺔ ﺍﻟﻨﻔﻮﺱ‪.‬‬ ‫ﰲ ﺑﺪﻳﻊ ﺻﻨﻊ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﻧﻈﺮًﺍ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻴﻤﺎ ﻳﻨﻔﻌﻬﻢ؛ ﻓﻬﺬﺍ ﻣﻦ‬
‫ﻭﻛﺬﻟﻚ ﺍﺠﻤﻟﺎﻫﺪﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺪﺍﻓﻌﺔ ﺍﻟﻜﻔﺎﺭ‬ ‫ﻋﺒﺎﺩﺓ ﺍﻟﻌﲔ‪.‬‬
‫ﻭﻣﻘﺎﺗﻠﺘﻬﻢ ﺩﻭﻥ ﺣﻮﺯﺍﺕ ﺍﻹﺳﻼﻡ)‪.(٤‬‬ ‫ﻭﺍﻷﺫﻥ ﻣﻦ ﻋﺒﺎﺩﻬﺗﺎ‪ :‬ﺃﻥ ﻳﺴﻤﻊ ﺍﻟﻌﺒﺪ ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﺮﺁﻥ‪،‬‬
‫ﻭﺍﳌﺮﺃﺓ ﺍﳌﺆﻣﻨﺔ ﻣﺜﻞ ﺍﻟﺮﺟﻞ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻌﺒﺎﺩﻬﺗﺎ ﺑﻴﺪﻫﺎ ﲟﺜﻞ ﻣﺎ‬ ‫ﺃﻭ ﺫﻛﺮ‪ ،‬ﺃﻭ ﻋﻠﻢ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪yìôϑ¡¡9$# ¨βÎ)  :‬‬
‫ﺳﺒﻖ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ –ﺃﻳﻀﹰﺎ‪ -‬ﻗﻴﺎﻣﻬﺎ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﻌﺎﻧﻴﻪ ﻣﻦ‬ ‫‪] 〈 Zωθä↔ó¡tΒ çµ÷Ψtã tβ%x. y7Íׯ≈s9'ρé& ‘≅ä. yŠ#xσàø9$#uρ u|Çt7ø9$#uρ‬ﺍﻹﺳﺮﺍﺀ‪[٣٦:‬‬
‫ﺍﻷﻋﻤﺎﻝ ﰲ ﻣﻨـﺰﳍﺎ ﳑﺎ ﻫﻮ ﻃﺎﻋﺔ ﻭﻗﺮﺑﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻮ ﻣﺮﺿﺎﺓ‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ‪-‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪" :-‬ﻭﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٦٥٠٢‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬ ‫ﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﹸﺃ ِﺣﱠﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ‬
‫ﻳﺘﻘﺮﺏ ﺇ ﹼ‬
‫)‪ (2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (٤٩‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪.‬‬
‫ﺕ‪ :‬ﺗﺘﺴﺎﻗﻂ‪ ،‬ﻳﻘﺎﻝ ﲢﺎﺗﺖ ﺍﻟﺸﺠﺮﺓ‪ :‬ﺗﺴﺎﻗﻂ ﻭﺭﻗﻬﺎ‪ .‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪.(١٦٠/١‬‬
‫)‪ (3‬ﺗﺘﺤﺎ ّ‬
‫)‪(٤‬ﺣﻮﺯﺍﺕ ﺍﻹﺳﻼﻡ ‪:‬ﺣﺪﻭﺩﻩ ﻭﻧﻮﺍﺣﻴﻪ ‪ .‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪.(٢١٣/١‬‬ ‫)‪ (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ (١٠٠٦‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪١٠‬‬ ‫‪٩‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻭﻣﻌﺼﻴﺔ ﺍﻟﻠﺴﺎﻥ‪ :‬ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﻭﺍﻟﺴﺐ ﻭﺍﻟﺸﺘﻢ‪،‬‬ ‫ﻟﺰﻭﺟﻬﺎ‪.‬‬

‫ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺴﺨﺮﻳﺔ ﺑﺎﳌﺆﻣﻨﲔ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ‪.‬‬ ‫ﳉ َﻤﻊ ﻭﺍﳉﻤﺎﻋﺎﺕ‬ ‫ﻭﺃﻣﺎ ﻋﺒﺎﺩﺓ ﺍﻟ ﱢﺮﺟﻞ‪ :‬ﻓﺎﳌﺸﻲ ﺇﱃ ﺍ ﹸ‬
‫ﻭﻣﻌﺼﻴﺔ ﺍﻟﻴﺪ‪ :‬ﺃﺧﺬ ﺍﳊﺮﺍﻡ ﻛﺎﻟﺴﺮﻗﺔ ﺃﻭ ﺍﻷﺫﻯ‪ ،‬ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ‬ ‫ﻭﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ Ä÷∏çΡ ßøtwΥ $¯ΡÎ)  :‬ﺍﳌﻮﺗﻰ ‪Ü=çGò6tΡuρ‬‬
‫ﺍﳌﺴﻠﻢ‪.‬‬ ‫‪] 〈 öΝèδu≈rO#uuρ (#θãΒ£‰s% $tΒ‬ﻳﺲ‪ ،[١٢:‬ﺃﻱ‪ :‬ﺧﻄﻮﺍﻬﺗﻢ ﻋﻠﻰ ﺍﻷﺭﺽ؛‬
‫ﻭﻣﻌﺼﻴﺔ ﺍﻟ ﱢﺮﺟﻞ‪ :‬ﺍﳌﺸﻲ ﺇﱃ ﺍﳊﺮﺍﻡ‪ ،‬ﰲ ﺑﻴﺖ‪ ،‬ﺃﻭ ﰲ ﺳﻮﻕ‪ ،‬ﺃﻭ‬ ‫ﻭﳍﺬﺍ ﳌﺎ َﻫ ّﻢ ﺑﻨﻮ َﺳِﻠﻤ ﹶﺔ ﺃﻥ ﻳﺄﺗﻮﺍ ﺇﱃ ﻗﺮﺏ ﺍﳌﺴﺠﺪ‪ ،‬ﻗﺎﻝ ﳍﻢ‬
‫ﰲ ﺑﻠﺪ ﻗﺮﻳﺐ‪ ،‬ﺃﻭ ﺑﻌﻴﺪ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ ﻣﻦ ﻣﻌﺎﺻﻲ ﺍﻷﻋﻀﺎﺀ؛ ﻭﳍﺬﺍ‬ ‫ﺐ ﺁﺛﺎ ُﺭﻛﻢ")‪ .(١‬ﺃﻱ‪ :‬ﺍﻟﺰﻣﻮﺍ ﺩﻳﺎﺭﻛﻢ ﻭﺍﺑﻘﻮﺍ‬ ‫ﺍﻟﻨﱯ ‪" :‬ﺩﻳﺎ َﺭﻛﻢ ﺗﻜﺘ ْ‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ)‪:(١‬‬ ‫ﻓﻴﻬﺎ؛ ﻓﺈﻥ ﺁﺛﺎﺭﻛﻢ ﻭﺧﻄﻮﺍﺗﻜﻢ ﺇﱃ ﺍﳌﺴﺠﺪ ﻣﻜﺘﻮﺑﺔ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫‪] 〈 |¤Ψtƒ Ÿωuρ ’Ïn1u‘ ‘≅ÅÒtƒ ω ( 5=≈tGÏ. ’Îû ‬ﻃﻪ‪ ،[٥٢:‬ﻭﻛﺬﻟﻚ ﻗﺎﻝ‬
‫ﻟﻌﻤـﺮﻙ ﻣﺎ ﻣﺪﻳﺖ ﻛ ﱢﻔﻲ ﻟﺮﻳﺒﺔ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪] 〈 $pκÈ:Ï.$uΖtΒ ’Îû (#θà±øΒ$$sù  :‬ﺍﳌﻠﻚ‪ ،[١٥:‬ﻓﺎﳌﺸﻲ ﰲ‬
‫ﻭﻻ ﲪﻠﺘﲏ ﳓﻮ ﻓﺎﺣﺸـ ٍﺔ ِﺭﺟﻠﻲ‬
‫ﺍﻷﺭﺽ )ﻟﻠﺘﺄﻣﻞ ﻭﺍﻻﻋﺘﺒﺎﺭ( ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟ ﱢﺮﺟﻞ ﻛﺬﻟﻚ‪.‬‬
‫ﻭﻻ ﻗﺎﺩﱐ ﲰﻌﻲ ﻭﻻﺑﺼـﺮﻱ ﳍﺎ‬
‫ﻭﻋﻨﺪﻣﺎ ﺗُﺬﻛﺮ ﻋﺒﺎﺩﺍﺕ ﺍﳉﻮﺍﺭﺡ ﻳُﺬﻛﺮ ﻣﺎ ﻫﻮ ﺿﺪ ﺫﻟﻚ ﻭﻫﻮ‪:‬‬
‫ﻭﻻ ﺩﻟﱠﲏ ﺭﺃﻳﻲ ﻋﻠﻴﻬـﺎ ﻭﻻ ﻋﻘﻠﻲ‬
‫ﺍﳌﻌﺎﺻﻲ‪:‬‬
‫ﻭﺃﻋﻠﻢ ﺃﱐ ﱂ ﺗﺼﺒـﲏ ﻣﺼﻴﺒـﺔ‬ ‫ﻓﺈﻥ ﻣﻌﺼﻴﺔ ﺍﻟﻌﲔ‪ :‬ﺗﺴﺮﻳﺢ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳊﺮﺍﻡ‪.‬‬
‫ﱴ ﻗﺒﻠﻲ‬
‫ﻣﻦ ﺍﻟﺪﻫﺮ ﺇﻻ ﻗﺪ ﺃﺻﺎﺑﺖ ﻓ ً‬
‫ﻭﻣﻌﺼﻴﺔ ﺍﻷﺫﻥ‪ :‬ﲰﺎﻉ ﺍﳊﺮﺍﻡ ﻣﻦ ﻏﻴﺒﺔ‪ ،‬ﺃﻭ ﳕﻴﻤﺔ‪ ،‬ﺃﻭ ﺯﻭﺭ‪ ،‬ﺃﻭ‬
‫ﻓﻬﻮ ﻳﻔﺘﺨﺮ ﺑﺄﻧﻪ ﻗﺪ ﺣﻔﻆ ﺟﻮﺍﺭﺣﻪ ﻋﻦ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻣﺎ ﻣﺪ ﻳﺪﻩ‬ ‫ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻂﺍ َ‬‫ﺨﹸ‬‫ﺴِ‬‫ﺷﺘﻢ‪ ،‬ﺃﻭ ﻏﻨﺎﺀ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ُﻳ ْ‬
‫ﺇﱃ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻻ ﻣﺸﺖ ﺑﻪ ﺭﺟﻠﻪ ﺇﱃ ﻏﲑ ﻣﺮﺿﺎﺓ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪.-‬‬
‫)‪ (1‬ﻫﻮ ﻣﻌﻦ ﺑﻦ ﺃﻭﺱ‪ .‬ﺍﻧﻈﺮ ﺻﺒﺢ ﺍﻷﻋﺸﻰ ﰱ ﺻﻨﺎﻋﺔ ﺍﻹﻧﺸﺎ )‪.(٢٠٦/٢‬‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (٦٦٥‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪١٢‬‬ ‫‪١١‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺍﻟﺬﻳﻦ ‪] 〈 tβθãã$yϑø9$# tβθãèuΖôϑtƒuρ ∩∉∪ šχρâ!#uムöΝèδ‬ﺍﳌﺎﻋﻮﻥ‪،[٧-٤:‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﰲ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻭﻋﺒﺎﺩﺗﻪ‪:‬‬
‫ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﱪﺓ ﻟﻴﺴﺖ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﻓﺤﺴﺐ‪،‬‬ ‫ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﺴﺒﻴﺤﻪ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬
‫ﻓﻬﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻣﻮﺻﻮﻓﻮﻥ ﺑﺄﻬﻧﻢ ﻣﺼﻠﻮﻥ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﹸﺃﻭ ِﻋﺪﻭﺍ ﺑﺎﻟﻮﻳﻞ‬ ‫ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﻫﻮ‪ :‬ﺍﻟﻌﺬﺍﺏ ﻭﺍﳍﻼﻙ ﻭﺍﻟﻨﻜﺎﻝ ﳍﻢ؛ ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﻷﻬﻧﻢ ﺻﱠﻠﻮﺍ‬ ‫ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﻬﻧﺎ‬
‫ﺑﺄﺟﺴـﺎﻣﻬﻢ‪ ،‬ﻭﱂ ﲣﺸﻊ ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻓﺄﺟﺴﺎﻣﻬﻢ ﰲ ﺍﳌﺴﺎﺟﺪ ﺑﲔ‬ ‫ﲨﻌﺖ ﻛﻞ ﺃﻟﻮﺍﻥ ﻋﺒﺎﺩﺍﺕ ﺍﳉﻮﺍﺭﺡ؛ ﻓﻔﻴﻬﺎ ﻋﺒﺎﺩﺓ ﺍﻟﻌﲔ‪ :‬ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ‬
‫ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻭﻭﺟﻮﻫﻬـﻢ ﺇﱃ ﺍﻟﻘﺒﻠﺔ؛ ﻭﻟﻜﻦ ﻗﻠﻮﻬﺑﻢ ﺇﱃ ﻏﲑ ﺍﻟﻘﺒﻠﺔ‪،‬‬ ‫ﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻓﻴﻬﺎ ﻋﺒﺎﺩﺓ ﺍﻷﺫﻥ‪ :‬ﰲ ﲰﺎﻉ ﺗﻼﻭﺓ ﺍﻹﻣﺎﻡ‬
‫ﻗﻠﻮﻬﺑﻢ ﺇﱃ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺇﳕﺎ ﻳﺮﺟﻮﻥ ﺛﻨﺎﺀ ﺍﻟﻨﺎﺱ ﺃﻭ ﻣﺪﺣﺘﻬﻢ‪ ،‬ﺃﻭ ﻧﻴﻞ‬ ‫ﻭﺍﻹﻧﺼﺎﺕ ﻟﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪öΝä3¯=yès9 (#θçFÅÁΡr&uρ …çµs9 (#θãèÏϑtGó™$$sù  :‬‬
‫ﺛﻘﺘﻬﻢ‪ ،‬ﺃﻭ ﻣﻄﻤﻊ ﺩﻧﻴﻮﻱ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﹶﻓﻬُﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬ ‫?‪] 〈 tβθçΗxqöè‬ﺍﻷﻋﺮﺍﻑ‪ ،[٢٠٤:‬ﻭﻗﺎﻝ ‪" :‬ﻭﺇﺫﺍ ﻗﺮﺃ ‪-‬ﻳﻌﲏ ﺍﻹﻣﺎﻡ‪-‬‬
‫‪Ÿωuρ }¨$¨Ζ9$# tβρâ!#uム4’n<$|¡ä. (#θãΒ$s% Ïο4θn=¢Á9$# ’n<Î) (#ûθãΒ$s% #sŒÎ)uρ ‬‬ ‫ﻓﺄﻧﺼﺘﻮﺍ")‪ ،(١‬ﻭﻓﻴﻬﺎ ﻋﺒﺎﺩﺓ ﺍﳉﻮﺍﺭﺡ‪ :‬ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‬
‫‪] 〈 WξŠÏ=s% ωÎ) ©!$# šχρãä.õ‹tƒ‬ﺍﻟﻨﺴﺎﺀ‪.[١٤٢:‬‬ ‫ﻭﺍﳉﻠﻮﺱ‪ ،‬ﻭﻓﻴﻬﺎ ﻋﺒﺎﺩﺓ ﺍﻟﻠﺴﺎﻥ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻋﺒﺎﺩﺓ ﺍﻟﺒﺎﻃﻦ ‪:‬‬ ‫ﻭﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻭﺍﻟﺘﻬﻠﻴﻞ‪ ،‬ﻭﺍﻟﺘﻜﺒﲑ‪ ،‬ﻓﺎﻟﺒﺪﻥ ﻛﻠﻪ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﳜﺒﺖ)‪ (٢‬ﷲ‬
‫ﺗﻌﺎﱃ ﻭﻳﻌﺒﺪﻩ؛ ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺃﺷﺮﻓﻬﺎ‬
‫ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻘﻮﺩﻧﺎ ﺇﱃ ﺃﻋﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺃﳘﻬﺎ ﻭﺃﻛﱪﻫﺎ‪،‬‬
‫ﻭﺃﻧﻔﺴﻬﺎ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﺗﻘﺮﻳﺒًﺎ ﺇﱃ ﺍﳌﻮﱃ ‪-‬ﺟ ﱠﻞ ﻭﻋﻼ‪ ،-‬ﻭﺍﻟﻌﺠﻴﺐ ﺃﻧﻪ ﻣﻊ‬
‫ﺃﻻ ﻭﻫﻲ‪ :‬ﻋﺒﺎﺩﺓ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻋﺒﺎﺩﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻋﺒﺎﺩﺓ ﺍﻟﺴﺮ‪ ،‬ﻗﺎﻝ ﺍﷲ‬
‫ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻟﻠﺼﻼﺓ ﺇﻻ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺗﻮﻋﺪ ﺑﻌﺾ ﺍﳌﺼﻠﲔ‪،‬‬
‫ﺗﻌﺎﱃ‪È y7yγô_uρ óΟÏ%r'sù  :‬ﻟﻠﺪﻳﻦ ‪] 〈 $Z‹ÏΖxm‬ﺍﻟﺮﻭﻡ‪ ،[٣٠:‬ﻓﺎﻟﺘﻮﺟﻪ‬
‫ﻓﻘﺎﻝ‪ ×≅÷ƒuθsù  :‬ﻟﻠﻤﺼﻠﲔ ∪⊆∩ ‪t‬ﺍﻟﺬﻳﻦ ‪t ∩∈∪ tβθèδ$y™ öΝÎκÌEŸξ|¹ tã öΝèδ‬‬
‫ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﻭﺟﻬﻪ ﰲ ﺍﻷﻋﻤﺎﻝ ﻫﻮ ﺃﻋﻈﻢ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺻﻼﺡ ﺍﻟﻘﻠﺐ ﻭﺗﺰﻳﻴﻨﻪ‪ ،‬ﻳﻜﻮﻥ ﲟﺤﺒﺔ ﺍﷲ‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٤٠٤‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰﺍﻷﺷﻌﺮﻱ ‪.‬‬
‫)‪ (2‬ﻳُﺨِﺒﺖُ‪ :‬ﳜﺸﻊ ﻭﻳﺘﻮﺍﺿﻊ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪١٤‬‬ ‫‪١٣‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻓﺄﻧﺖ ﺑﺎﻟﺮﻭﺡ ﻻ ﺑﺎﳉﺴﻢ ﺇﻧﺴﺎﻥ‬ ‫ﺗﻌﺎﱃ ﻭﻣﺮﺍﻗﺒﺘﻪ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻣﻴﺰﺓ ﻟﻠﻤﺆﻣﻨﲔ ﻋﻦ ﺍﻟﻔﺠﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ‪،‬‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳﺼﺒﺢ ﺇﻧﺴﺎًﻧﺎ ﻣﻜﺮﻣًﺎ ﳐﺘﺎﺭًﺍ ﺑﻘﻮﺗﻪ ﻭﻻ ﺑﻀﺨﺎﻣﺘﻪ ‪،‬‬ ‫ﻭﻛﻤﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳛﺮﺹ ﻋﻠﻰ ﲨﺎﻝ ﻇﺎﻫﺮﻩ ﻭﻳﺰﻳﻨﻪ ﲝﺴﻦ ﺍﳌﻼﺑﺲ‪،‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﰲ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﻉ ﻣﺎ ﻫﻮ ﺃﻗﻮﻯ ﻭﺃﺿﺨﻢ ؛‬ ‫ﻭﺃﻧﺎﻗﺔ ﺍﳌﻈﻬﺮ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺬﻭﻕ ﺍﻟﻌﺎﻡ ‪ ،‬ﻓﻴﻨﺒﻐﻲ –‬
‫ﻭﻟﺬﺍ ﱂ ﺗﻜﻦ ﺃﺟﺴﺎﻡ ﺍﻟﺮﺟﺎﻝ ﻣﻘﻴﺎﺱ ﻓﻀﻠﻬﻢ ﻭﻻ ﺳﺒﺐ ﺗﻘﺪﻣﻬﻢ‪،‬‬ ‫ﺃﻳﻀﹰﺎ‪ -‬ﺃﻥ ﻳﺰﻳﻦ ﺑﺎﻃﻨﻪ‪ ،‬ﻭﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺣﺎﻝ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺸﻌﺮﺍﺀ ‪:‬‬ ‫ﻳﺬﻣﻮﻧﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺪﺭﻙ ﺃﻥ ﻓﺴﺎﺩ ﺍﻟﺒﺎﻃﻦ ﺃﻋﻈﻢ ﻣﻦ‬
‫ﺫﻟﻚ ﺑﻜﺜﲑ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺗﺮﻯ ﺍﻟﺮﺟـﻞ ﺍﻟﻨﺤﻴﻒ ﻓﺘﺰﺩﺭﻳﻪ‬
‫)‪(٢‬‬
‫ﻭﰲ ﺃﺛـﻮﺍﺑﻪ ﺃﺳـﺪ ﻫﺼـﻮﺭ‬ ‫ﱭ ﻣﻀِﻴﻤـﹰﺎ)‪ (١‬ﺣﺴ ُﻦ ِﺑﺰﱠﺗـﻪ‬
‫ﻻ ﻳﻌﺠ ﱠ‬
‫ﻭﻳﻌﺠﺒـﻚ ﺍﻟﻄـﺮﻳﺮ ﻓﺘﺒﺘﻠﻴـﻪ‬ ‫ﻭﻫﻞ ﻳﺮﻭﻕ ﺩﻓﻴﻨًﺎ ﺟـﻮﺩ ﹸﺓ ﺍﻟﻜﻔ ِﻦ‬
‫)‪(١‬‬
‫ﻓﻴﺨﻠﻒ ﻇﻨﻚ ﺍﻟﺮﺟـﻞ ﺍﻟﻄﺮﻳﺮ‬ ‫ﻓﻤﺎﺫﺍ ﻳﻨﻔﻊ ﺍﻟﻜﻔﻦ ﺍﳉﺪﻳﺪ ﺍﳉﻤﻴﻞ ﻋﻠﻰ ﺟﺴﺪ ﻣﻴﺖ ﻭﻛﺬﻟﻚ‬
‫ﻟﻘﺪ ﻋﻈﻢ ﺍﻟﺒﻌﻴـﺮ ﺑﻐﲑ ﻟـﺐﱟ‬ ‫ﻟﻮﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺳﻴﺊ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﺣﻘﻮﺩًﺍ ﺣﺴﻮﺩًﺍ‪ ،‬ﺃﻭ ﻣﻨﺎﻓﻘﹰﺎ ‪ ،‬ﻓﺈﻧﻪ ﻻ‬
‫ﻓﻠﻢ ﻳﺴﻐـﻦ ﺑﺎﻟ ِﻌ ﹶﻈـﻢ ﺍﻟﺒﻌـﲑ‬ ‫ﻳﻨﻔﻌﻪ ﺃﻥ ﻳﻜﻮﻥ ﺣﺴﻦ ﺍﻟﻈﺎﻫﺮ ﺃﻭ ﻣﻨﺎﻓﻘﺎﹰ‪ ،‬ﻭﻛﻤﺎ ﻗﻴﻞ – ﺃﻳﻀﹰﺎ‪: -‬‬
‫ُﺑﻐﺎﺙ)‪ (٢‬ﺍﻟﻄﲑ ﺃﻛﺜﺮﻫـﺎ ﻓﺮﺍﺧًﺎ‬ ‫ﻳﺎ ﺧﺎﺩﻡ ﺍﳉﺴﻢ ﻛﻢ ﺗﺸﻘﻰ ﲞﺪﻣﺘـﻪ‬
‫)‪(٣‬‬
‫ﻭﺃﻡ ﺍﻟﺼﻘـﺮ ِﻣﻘـﻼ ﹲﺓ ﻧــﺰﻭﺭ‬ ‫ﺃﺗﻌﺒﺖ ﻧﻔﺴﻚ ﻓﻴﻤﺎ ﻓﻴﻪ ﺧﺴﺮﺍﻥ‬
‫ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻓﺎﺳﺘﻜﻤﻞ ﻓﻀﺎﺋﻠﻬﺎ‬
‫)‪ (1‬ﺍﻟﺮﺟﻞ ﺍﻟﻄﺮﻳﺮ‪ :‬ﺫﻭ ﻃﺮﺓ ﻭﻫﻴﺌﺔ ﺣﺴﻨﺔ‪ ،‬ﻭﲨﻴﻞ ﺍﻟﻮﺟﻪ‪ .‬ﺍﻟﻌﲔ )‪ ،(٤٠٤/٧‬ﺍﻟﻨﻬﺎﻳﺔ )‪.(١١٩/٣‬‬
‫)‪ (2‬ﺑُﻐﺎﺙ ﺍﻟﻄﲑ‪ :‬ﺃﻻﺋﻤﻬﺎ ﻭﺷﺮﺍﺭﻫﺎ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪.(١١٨/٢‬‬ ‫)‪ (1‬ﻣﻀﻴﻢ ‪:‬ﺃﻱ ﻣﻈﻠﻮﻡ‬
‫)‪ (٣‬ﻣﻘﻼﺓ ﻧﺰﻭﺭ ‪ :‬ﺃﻱ ﻗﻠﻴﻠﺔ ﺍﻷﻓﺮﺍﺥ ‪ .‬ﺍﻧﻈﺮ ﺍﻷﻏﺎﱐ )‪(٢١٢/١٨‬‬ ‫)‪ (2‬ﺍﻟِﺒﺰّﺓ ‪ :‬ﺍﳍﻴﺌﺔ‪ .‬ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ )‪(٤٨/١‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪١٦‬‬ ‫‪١٥‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﳍﻤﺎ ﺃﺛﻘﻞ ﰲ ﺍﳌﻴﺰﺍﻥ ﻣﻦ ﺃﺣﺪ ")‪.(١‬‬ ‫ﻓﻠﻴﺴﺖ ﺍﻟﻌﱪﺓ ﺑﺎﻟﻜﺜﺮﺓ‪ ،‬ﻭﻻﺑﺎﻟﻘﻮﺓ‪ ،‬ﻭﻻ ﲝﺴﻦ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻭﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺰﻳﻨﻮﻥ ﻇﺎﻫﺮﻫﻢ ﻭﻳﻌﺘﻨﻮﻥ‬ ‫ﺍﻟﻌﱪﺓ ﻬﺑﺬﻩ ﺍﳌﻀﻐﺔ) ﺍﻟﻘﻠﺐ( ﺍﻟﱵ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺑﺄﺷﻜﺎﳍﻢ ﻭﺣﺴﻦ ﻣﻈﻬﺮﻫﻢ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻐﻔﻠﻮﻥ ﻋﻦ ﺑﻮﺍﻃﻨﻬﻢ‪ ،‬ﻓﻬﻨﺎﻙ‬ ‫ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﺻ ّﺪﻳﻖ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﺑﻮﺑﻜﺮ ‪‬‬
‫ﺻﻨﻒ ﺁﺧﺮ‪ ،‬ﻗﺪ ﻳﺰﻳﻦ ﻇﺎﻫﺮﻩ ﺑﺒﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﻳﺮﺍﻫﺎ‬ ‫ﺧﻔﻴ ﹰﻔﺎ ﳓﻴﻔﹰﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻟﻮ ﻭﺯﻥ ﺇﳝﺎﻥ ﺃﰊ ﺑﻜﺮ ‪ ‬ﺑﺈﳝﺎﻥ ﺍﻷﻣﺔ ﻛﻠﻬﺎ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﰒ ﻻ ﳜﻞ ﻬﺑﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻗﻂ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﻋﺘﺎﺩﻭﺍ ﺃﻥ‬ ‫ﻟﺮﺟـﺢ ‪ ،‬ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ‪،‬‬
‫ﻭﻣﻦ ﺍﳌﻘﺮﺑﲔ ﺇﱃ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ‪ ،‬ﻭﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﺮﻭﻫﺎ ﻣﻨﻪ‪ ،‬ﻓﻠﻮ ﺃﺧﻞ ﺑﺬﻟﻚ ﻟﻘﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻨﻪ‪ :‬ﻓﻼﻥ ﻗﺪ ﺿﻌﻒ ﺃﻭ‬
‫ﺯﻟﻔﻰ)‪-(١‬ﻛﻤﺎ ﻗﺎﻝ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ‪ " :-‬ﻟﻘﺪ ﻋﻠﻢ‬
‫ﺭﻕ ﺩﻳﻨﻪ‪ ،‬ﻭﺭﲟﺎ ﻧﺎﻝ ﺍﻟﻨﺎﺱ ﻣﻦ ﻋﺮﺿﻪ‪ ،‬ﺃﻭ ﺍﻧﻜﺴﺮ ﺟﺎﻫﻪ ﻋﻨﺪﻫﻢ؛‬
‫ﺤﻔﹸﻮﻇﹸﻮ ﹶﻥ)‪ (٢‬ﻣﻦ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ‪ ‬ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﻦ ﺃﻗﺮﻬﺑﻢ‬ ‫ﺍﹾﻟ َﻤ ْ‬
‫ﺖ‬
‫ﻷﻥ ﺟﺎﻫﻪ ﻣﺒﲏ ﻋﻠﻰ ﺃﻧﻪ ﺇﻣﺎﻡ ﺃﻭ ﻋﺎﱂ ﺃﻭ ﺩﺍﻋﻴﺔ‪ ،‬ﺃﻭ ﻓﻘﻴﻪ ﺃﻭ ﻣﻔ ٍ‬ ‫)‪(٣‬‬
‫ﻼ‪ ،‬ﺩﻗﻴﻖ‬‫ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺯﻟﻔﻰ" ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﺻﻐﲑًﺍ ﺟﺪًﺍ‪ ،‬ﺿﺌﻴ ﹰ‬
‫ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﺎﺻﺐ‪ ،‬ﻓﻠﻮ ﺃﺧﻞ ﺑﺒﻌﺾ ﺍﻟﺮﺳﻮﻡ ﺍﻟﱵ ﺍﻋﺘﺎﺩﻭﻫﺎ‬
‫ﺍﻟﺴﺎﻗﲔ‪ ،‬ﺣﱴ ﺇﻧﻪ ﺭﲟﺎ ﻫﺒﺖ ﺍﻟﺮﻳﺢ ﻓﻠﻌﺒﺖ ﺑﻪ‪ ،‬ﻭﻋﻦ ﺯﺭ ﺑﻦ ﺣﺒﻴﺶ ﻋﻦ‬
‫ﻣﻨﻪ ﻇﺎﻫﺮًﺍ‪ ،‬ﳋﺎﻑ ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻨﺎﺱ ﻋﺮﺿﻪ‪ ،‬ﻓﻴﺤﺎﻓﻆ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪" :‬ﺃﻧﻪ ﻛﺎﻥ ﳚﺘﲏ ﺳﻮﺍﻛﹰﺎ ﻣﻦ ﺍﻷﺭﺍﻙ‪ ،‬ﻭﻛﺎﻥ ﺩﻗﻴﻖ‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﻈﺎﻫﺮﺓ ﺃﰎ ﺍﶈﺎﻓﻈﺔ؛ ﻟﺌﻼ ﻳﻨﻜﺴﺮ ﺟﺎﻫﻪ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﺍﻟﺴﺎﻗﲔ‪ ،‬ﻓﺠﻌﻠﺖ ﺍﻟﺮﻳﺢ ﺗﻜﻔﺆﻩ ﻓﻀﺤﻚ ﺍﻟﻘﻮﻡ ﻣﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻻ ﻳﻌﺘﲏ ﺑﺬﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﳌﻮﺍﻓﻘﺔ ﻟﺴﻨﺔ ﺍﻟﻨﱯ ‪ ،‬ﺃﻭ ﺍﳊﺮﺹ ﻋﻠﻰ‬
‫‪ :‬ﻣﻢ ﺗﻀﺤﻜﻮﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﻧﱯ ﺍﷲ‪ ،‬ﻣﻦ ﺩﻗﺔ ﺳﺎﹶﻗﻴْﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﺬﻱ‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ ،(٣٩٩١‬ﻭﺃﺑﻮ ﻳﻌﻠﻰ )‪ ،(٥٣١٠‬ﻭﺍﻟﻄﱪﺍﱐ )‪ (٨٤٥٢‬ﻭﻏﲑﻫﻢ‬

‫ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﳍﻴﺜﻤﻲ ﺍﳊﺪﻳﺚ ﰲ ﳎﻤـﻊ ﺍﻟﺰﻭﺍﺋـﺪ )‪(٢٨٩/٩‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺍﲪﺪ ﻭﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺍﻟﺒﺰﺍﺭ ﻣﻦ ﻃﺮﻕ ‪ :‬ﻭﺃﻣﺜﻞ ﻃﺮﻗﻬﺎ ﻓﻴﻪ ﻋﺎﺻﻢ ﺑﻦ ﺃﰊ ﺍﻟﻨﺠﻮﺩ‪،‬‬
‫ﻭﻫﻮ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺿﻌﻔﻪ ﻭﺑﻘﻴﺔ ﺭﺟﺎﻝ ﺃﲪﺪ ﻭﺃﰊ ﻳﻌﻠﻰ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﺍﻫـ ‪.‬‬
‫ﻭﻟﻠﺤﺪﻳﺚ ﺷﻮﺍﻫﺪ ﻳﺮﺗﻘﻲ ﻬﺑﺎ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺼﺤﻴﺢ ﻟﻐﲑﻩ ﺍﻧﻈﺮﻫﺎ ﰲ ﲢﻘﻴﻖ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﺭﻗﻢ )‪. (٣٩٩١‬‬
‫)‪ (1‬ﺍﻟﺰﻟﻔﻰ ‪ :‬ﺍﻟﻘﺮﰉ ﻭﺍﳌﱰﻟﺔ ‪ .‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ ) ﺹ ‪.(٤١٢‬‬
‫)‪ (2‬ﺍﶈﻔﻮﻇﻮﻥ ‪ :‬ﺃﻱ ﺍﻟﺬﻳﻦ ﺣﻔﻈﻬﻢ ﺍﷲ ﻣﻦ ﲢﺮﻳﻒ ﰲ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ‪ .‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ)‪.(٣٨٠٦‬‬
‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ)‪ ، (٣٧٦٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٣٨٠٦‬ﻭﻫﺬﺍ ﻟﻔﻈﻪ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪١٨‬‬ ‫‪١٧‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻭﻳﺘﻤﻨﺎﻫﺎ ﻭﻳﻔﺮﺡ ﲝﺼﻮﳍﺎ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻫﺬﺍ ﻳﺘﻤﺎﺩﻯ ﺑﺎﻟﻌﺒﺪ ﺣﱴ ﻳﻔﻌﻞ‬ ‫ﻃﺎﻋﺔ ﺍﷲ ‪‬؛ ﺑﻞ ﻗﺪ ﺍﻣﺘﻸ ﺑﺎﻃﻨﻪ ﲝﺐ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺣﺐ ﺍﻟﺸﺮﻑ‬
‫ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﻳﺘﺮﻙ ﺍﻟﻄﺎﻋﺔ‪.‬‬ ‫ﻭﺍﻟﻌﻠﻮ‪ ،‬ﻭﺍﳉﺎﻩ‪ ،‬ﻭﺍﳌﻨﺼﺐ‪ ،‬ﻓﺸﺘﺘﺖ ﻫﺬﻩ ﺍﳍﻤﻮﻡ ﻗﻠﺒﻪ‪ ،‬ﻭﺷﻐﻠﺖ ﻋﻠﻴﻪ‬
‫ﻓﻜﺮﻩ‪ ،‬ﻓﻼ ﻳﻔﻜﺮ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻻ ﰲ ﺍﻻﺳﺘﻌﺪﺍﺩ ﳍﺎ‪ ،‬ﻭﻻ ﻳﻔﻜﺮ ﰲ‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﺣﺐ ﻣﺎ ﻛﺮﻩ ﺍﷲ‪ ،‬ﻭﻛﺮﻩ ﻣﺎ ﺃﺣﺐ‬
‫ﺃﻣﺮ ﺍﻷﻣﺔ ﻭﻣﺼﺎﺋﺒﻬﺎ ﻭﻣﺸﻜﻼﻬﺗﺎ‪ ،‬ﻭﻃﺮﻕ ﺍﳋﻼﺹ ﻣﻨﻬﺎ ﻭﺳﺒﻞ‬
‫ﺍﷲ ﻣﻦ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﻳﻘﻴﻨًﺎ ﺃﻥ ﺟﻮﺍﺭﺣﻪ ﺳﺘﻜﻮﻥ ﺗﺒﻌًﺎ ﻟﻘﻠﺒﻪ‪ ،‬ﻭﻣﺎ ﻋِﻠﻘﻪ‬
‫ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻻ ﻳﻔﻜﺮ ﰲ ﺃﻣﺮ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻧﺸﺮﻫﺎ‪ ،‬ﻭﺗﺬﻟﻴﻞ‬
‫ﻣﻦ ﺍﳊﺐ ﻟﻐﲑ ﺍﷲ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳋﻮﻑ ﻣﻦ ﳐﻠﻮﻕ‪ ،‬ﺃﻭ ﺍﳋﻮﻑ ﻣﻦ‬
‫ﺍﻟﺼﻌﺎﺏ ﰲ ﻃﺮﻳﻘﻬﺎ‪ ،‬ﻭﺗﻄﻮﻳﺮ ﺃﻋﻤﺎﳍﺎ؛ ﻓﺄﻓﻜﺎﺭﻩ ﳏﺪﻭﺩﺓ ﻗﺼﲑﺓ‪،‬‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﻣﻦ ﻣﺮﺽ‪ ،‬ﻭﻓﻘﺮ‪ ،‬ﻭﻣﻮﺕ‪ ،‬ﺃﻭ ﻣﻦ ﺳﻠﻄﺎﻥ ﺃﻥ ﻳﻀﺮﻩ‪،‬‬
‫ﻭﻃﺎﻗﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﺭﲟﺎ ﻛﺎﻧﺖ ﻣﻬﺪﺭﺓ ﺑﻐﲑ ﻃﺎﺋﻞ‪ ،‬ﺃﻭ ﻫﻮ ﺫﻭ ﻗﻠﺐ ﻻ‬
‫ﻭﻣﺜﻠﻪ ‪-‬ﺃﻳﻀًﺎ‪ -‬ﺍﻟﻄﻤﻊ ﻭﺍﻟﺮﺟﺎﺀ ﰲ ﺍﳌﺨﻠﻮﻗﲔ؛ ﻟﺘﺤﺼﻴﻞ ﻣﻨﻔﻌﺔ‬
‫ﳛﻤﻞ ﺍﳌﺸﺎﻋﺮ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻓﻴﻪ‪ ،‬ﻛﻤﺤﺒﺔ ﺍﷲ‬
‫ﺩﻧﻴﻮﻳﺔ ﺑﺴﺒﺒﻬﻢ ﺃﻭ ﻋﻼﻭﺓ ﺃﻭ ﻭﻇﻴﻔﺔ‪ ،‬ﺃﻭ ﺩﻓﻊ ﻣﻔﺴﺪﺓ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ‬
‫ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﳏﺒﺔ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺃﻭ ﺧﻮﻑ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﺭﺟﺎﺀ‬
‫ﻋﻦ ﺃﻫﻠﻪ ﺃﻭ ﻣﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﺇﺫﺍ ﺗﻌﻠﻖ ﻬﺑﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺗﺄﻟﻪ ﻬﺑﺎ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺛﻮﺍﺑﻪ‪ ،‬ﺃﻭ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻓﺎﻟﻘﻠﺐ ﻫﻮ ﳏﻞ ﺍﳊﺐ‬
‫ﻣﻠﻚ ﳝﻠﻲ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ ﻣﺎ ﺗﻔﻌﻞ ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﳉﻮﺍﺭﺡ ﺗﺒﻌًﺎ ﻟﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻭﺍﻟﺒﻐﺾ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﻭﺍﻟﺴﺨﻂ‪ ،‬ﻭﺍﻟﻔﺮﺡ ﻭ ﺍﳊﺰﻥ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﺳﺘﻌﺒﺪ ﺍﻟﻘﻠﺐ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺣﺒًﺎ ﺃﻭ ﺧﻮﻓﹰﺎ ﺃﻭ ﺭﺟﺎ ًﺀ؛ ﺻﺎﺭﺕ‬ ‫ﺍﳌﺸﺎﻋﺮ‪.‬‬
‫ﺍﳉﻮﺍﺭﺡ ﻛﻠﻬﺎ ﺗﺒﻌًﺎ ﻟﻪ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ‬
‫‪!$tΒ (#θãèt7¨?$# ÞΟßγ¯Ρr'Î/ y7Ï9¨sŒ ‬‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ‪:‬‬
‫ﺑﻦ ﺑﺸﲑ ‪" :‬ﺃﻻ ﻭﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ‬
‫&‪] 〈 óΟßγn=≈yϑôãr& xÝt7ômr'sù …çµtΡ¨uθôÊÍ‘ (#θèδÍŸ2uρ ©!$# xÝy‚ó™r‬ﳏﻤﺪ‪،[٢٨:‬‬
‫ﺍﳉﺴﺪ ﻛﻠﻪ ﻭﺇﺫﺍ ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﺃﻻ ﻭﻫﻲ‬
‫ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺃﺻﺒﺢ ﺍﻟﻘﻠﺐ ﺍﶈﻮﺭ ﺃﻭ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﺗﻨﺒﺜﻖ ﻣﻨﻪ ﻛﻞ‬
‫ﺍﻟﻘﻠﺐ")‪.(١‬‬
‫ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺄﻱ ﻗﻴﻤﺔ ﻟﻌﺒﺪ ﺭﲟﺎ ﻳﻌﻤﻞ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ‪،‬ﻟﻜﻨﻪ‬
‫ﻳﺒﻐﻀﻬﺎ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻭﺭﲟﺎ ﻳﺘﺮﻙ ﺑﻌﺾ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﻟﻜﻨﻪ ﳛﺒﻬﺎ ﰲ ﻗﻠﺒﻪ‪،‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٢‬ﻭﻣﺴﻠﻢ )‪ (١٥٩٩‬ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٢٠‬‬
‫‪] 〈 ë=ù=s% …çµs9 tβ%x. yϑÏ9‬ﻕ‪.[٣٧:‬‬
‫ﺇﻥ ﺫﻟﻚ ﻛﻠﻪ ﻳﺆﻛﺪ ﺣﻘﻴﻘﺔ ﻋﻈﻤﻰ ﳚﺐ ﺍﻟﻌﻨﺎﻳﺔ ﻬﺑﺎ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻥ‬
‫ﺻﻼﺡ ﺍﻟﻘﻠﺐ ﻭﺳﻼﻣﺔ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ‬
‫ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻛﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﻓﺴﺪ ﺍﻟﻘﻠﺐ ﱂ ﻳﻨﻔﻊ ﻣﻌﻪ ﻋﻤﻞ؛ ﻷﻥ‬
‫ﺍﻟﻨﻴﺔ ﺗﻔﺴﺪ –ﺣﻴﻨﺌ ٍﺬ‪ ،-‬ﻭﳜﺮﺏ ﺍﻟﻘﺼﺪ‪ ،‬ﻭﻳﻨﺤﺮﻑ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺎﻟﻘﻠﺐ‬
‫ﻣﺼﺪﺭ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ‪":‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ"ﻭﺍﳌﺮﺍﺩ‬
‫ﻛﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﺄﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﺻﺤﺘﻬﺎ ﻭﻗﺒﻮﳍﺎ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻨﻴﺔ‪،‬‬
‫"ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ")‪ ،(١‬ﻭﻻ ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﺐ؛‬
‫ﻷﻬﻧﺎ ﻻ ﺗﺼﺪﺭ ﰱ ﺣﻘﻴﻘﺘﻬﺎ ﺇﻻ ﺧﺎﻟﺼﺔ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﺎﳋﻮﻑ‪،‬‬
‫ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﶈﺒﺔ‪ ،‬ﲞﻼﻑ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﻗﺪ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ‬
‫ﺍﻟﺮﻳﺎﺀ؛ ﺑﻞ ﻣﻦ ﻓﻀﺎﺋﻞ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺃﻧﻪ ﻗﺪ ﳛﺼﻞ ﻋﻠﻰ ﺍﻟﺜﻮﺍﺏ ﻭﻟﻮ‬
‫ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﻌﺎﺻﻲ ﻭﺍﳌﺘﻘﻲ‪ ،‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ‪$\GøŠtΒ tβ%x. tΒuρr&  :‬‬
‫ﱂ ﻳﻌﻤﻞ؛ ﻭﳍﺬﺍ ﳌﺎ ﺭﺟﻊ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻭﺩﻧﺎ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻗﺎﻝ‬
‫ﻷﺻﺤﺎﺑﻪ‪ " :‬ﺇﻥ ﺑﺎﳌﺪﻳﻨﺔ ﺃﻗﻮﺍﻣًﺎ ﻣﺎ ﺳﺮﰎ ﻣﺴﲑًﺍ ﻭﻻ ﻗﻄﻌﺘﻢ ﻭﺍﺩﻳًﺎ ﺇﻻ‬
‫ﻛﺎﻧﻮﺍ ﻣﻌﻜﻢ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻫﻢ ﺑﺎﳌﺪﻳﻨﺔ؟ ﻗﺎﻝ‪ :‬ﻭﻫﻢ ﺑﺎﳌﺪﻳﻨﺔ‬
‫ﺣﺒﺴﻬﻢ ﺍﻟﻌﺬﺭ")‪.(٢‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١‬ﻭﻣﺴﻠﻢ )‪ (١٩٠٧‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪.‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٤٤٢٣‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ‪. ‬‬
‫‪١٩‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬
‫ﻓﺎﻟﻘﻠﺐ ﳝﻠﻲ ﻭﺍﳉﻮﺍﺭﺡ ﺗﻜﺘﺐ؛ ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺠﺎﺓ‬
‫ﰲ ﺍﻵﺧﺮﺓ ﻣﻌﻠﻘﺔ ﻋﻠﻰ ﺻﻼﺡ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪Ÿω tΠöθtƒ  :‬‬
‫‪〈 5ΟŠÏ=y™ 5=ù=s)Î/ ©!$# ’sAr& ôtΒ ωÎ) ∩∇∇∪ tβθãΖt/ Ÿωuρ ×Α$tΒ ßìxΖtƒ‬‬
‫]ﺍﻟﺸﻌﺮﺍﺀ‪ ،[٨٩،٨٨:‬ﻓﻤﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ ﻧﻔﻌﻪ ﻣﺎﻟﻪ ﻭﺑﻨﻮﻩ‬
‫ﻭﻋﻤﻠﻪ‪ ،‬ﻭﻧﻔﻌﺘﻪ ﺟﻮﺍﺭﺣﻪ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻠﺐ ﻣﻴﺖ‪ ،‬ﺃﻭ‬
‫ﻣﺮﻳﺾ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻨﻔﻌﻪ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻋ ّﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻻ ﻳﻌﻤﺮ ﻗﻠﺒﻪ ﺑﺎﳌﺸﺎﻋﺮ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﳏﺒﺔ‬
‫ﺍﷲ‪ ،‬ﻭﳏﺒﺔ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﳏﺒﺔ ﺍﳋﲑ‪ ،‬ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺟﺎﺋﻪ‬
‫ﻻ ﻗﻠﺐ ﻟﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻀﻐﺔ ﻣﻮﺟﻮﺩﺓ؛ ﻟﻜﻨﻬﺎ ﺧﺎﻟﻴﺔ ﺧﺎﻭﻳﺔ‪ ،‬ﻗﺎﻝ‬
‫ﻻﺍﻷﻣﻮﺍﺕ 〈 ]ﻓﺎﻃﺮ‪ ،[٢٢:‬ﺃﻱ‬ ‫ﺗﻌﺎﱃ‪َ â!$u‹ômF{$# “ÈθtGó¡o„ $tΒuρ  :‬ﻭ ﹶ‬
‫‪] 〈 Ĩ$¨Ψ9$# ’Îû ϵÎ/ Å´ôϑtƒ #Y‘θçΡ …çµs9 $sΨù=yèy_uρ çµ≈sΨ÷uŠômr'sù‬ﺍﻷﻧﻌﺎﻡ‪.[١٢٢:‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ‪ " ‬ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺭﺑﻪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺬﻛﺮ ﺭﺑﻪ‬
‫ﻣﺜﻞ ﺍﳊﻲ ﻭﺍﳌﻴﺖ")‪ ، (١‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ y7Ï9¨sŒ ’Îû ¨βÎ)  :‬ﻟﺬﻛﺮﻯ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٦٤٠٧‬ﻭﻫﺬﺍ ﻟﻔﻈﻪ‪ ،‬ﻭﻣﺴﻠﻢ )‪ ،(٧٧٩‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ‬
‫ﺍﻷﺷﻌﺮﻱ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٢٢‬‬ ‫‪٢١‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﻣﻔﺴﺪﺍﺕ ﺍﻷﻋﻤﺎﻝ‪:‬‬ ‫ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ‪:‬‬

‫ﻭﻛﻤﺎ ﻳﺆﺟﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ ﻧﻴﺘﻪ ‪-‬ﺣﱴ ﻟﻮ ﲣﻠﻒ‬ ‫ﻳﺎ ﺭﺍﺣﻠﲔ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ ﻟﻘـﺪ‬
‫ﺍﻟﻌﻤﻞ ﻟﻌﺬﺭ ﻣﺎ‪ -‬ﻓﺈﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺇﺫﺍ ﱂ ﺗﺼﺤﺒﻬﺎ ﻧﻴﺔ‬ ‫ﺳﺮﰎ ﺟﺴﻮﻣًﺎ ﻭﺳﺮﻧﺎ ﳓﻦ ﺃﺭﻭﺍﺣﺎ‬
‫ﺻﺎﳊﺔ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﻜﻮﻥ ﻭﺯﺭًﺍ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻜﺎﺛﺮﺕ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﺇﻧﺎ ﺃﻗﻤﻨـﺎ ﻋﻠﻰ ﻋـﺬﺭ ﻧﻜﺎﺑﺪﻩ‬
‫ﰲ ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﻣﻔﺴﺪﺍﺕ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻣﻦ ﺃﻋﻈﻤﻬﺎ‪ :‬ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻓﻔﻲ‬ ‫ﻭﻣﻦ ﺃﻗﺎﻡ ﻋﻠﻰ ﻋﺬﺭ ﻛﻤﻦ ﺭﺍﺣﺎ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪" :‬ﺍﺫﻫﺒﻮﺍ ﻟﻠﺬﻳﻦ ﻛﻨﺘﻢ ﺗﺮﺍﺅﻭﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻨﱯ ‪ :‬ﺃﻧﻪ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺃﻗﻮﺍﻡ ﱂ ﻳﻌﻤﻠﻮﺍ ﺧﲑًﺍ ﳌﺎ ﺣﻴﻞ‬
‫ﻓﺎﻧﻈﺮﻭﺍ ﻫﻞ ﲡﺪﻭﻥ ﻋﻨﺪﻫﻢ ﺟﺰﺍﺀ")‪ ،(١‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‬
‫ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪ ‬ﻳﻘﻮﻝ ﻷﺻﺤﺎﺑﻪ‪" :‬ﺣﺪﺛﻮﱐ‬
‫ﺍﻵﺧﺮ ﻗﺎﻝ ﺍﷲ ‪-‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ":-‬ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ‬
‫ﻋﻦ ﺭﺟﻞ ﺩﺧﻞ ﺍﳉﻨﺔ ﱂ ﻳﺼ ﱢﻞ ﻗﻂ؛ ﻓﺈﺫﺍ ﱂ ﻳﻌﺮﻓﻪ ﺍﻟﻨﺎﺱ ﺳﺄﻟﻮﻩ‪ :‬ﻣﻦ‬
‫ﻼ ﺃﺷﺮﻙ ﻓﻴﻪ ﻣﻌﻲ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷِﺮﻛﹶﻪ")‪ ،(٢‬ﻭﰲ‬ ‫ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ‬
‫ﻫﻮ؟ ﻓﻴﻘﻮﻝ‪" :‬ﺃﺻﲑﻡ ﺑﲏ ﻋﺒﺪ ﺍﻷﺷﻬﻞ ﻋﻤﺮﻭ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﻭﻗﺶ")‪.(١‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ " :‬ﻳﺆﺗﻰ‬
‫ﺑﺎﻟﺮﺟﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻠﻘﻰ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺘﻨﺪﻟﻖ ﺃﻗﺘﺎﺏ ﺑﻄﻨﻪ)‪،(٣‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪ (٢٣٦٣٤‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ .‬ﻭﻓﻴﻪ‪" :‬ﻗﺎﻝ ﺍﳊﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﻓﻴﺪﻭﺭ ﻬﺑﺎ ﻛﻤﺎ ﻳﺪﻭﺭ ﺍﳊﻤﺎﺭ ﺑﺎﻟﺮﺣﻰ؛ ﻓﻴﺠﺘﻤﻊ ﺇﻟﻴﻪ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‬
‫‪-‬ﻭﻫﻮ ﺃﺣﺪ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ‪ -‬ﻗﻠﺖ ﶈﻤﻮﺩ ﺑﻦ ﻟﺒﻴﺪ‪ :‬ﻛﻴﻒ ﻛﺎﻥ ﺷﺄﻥ ﺍﻷﺻﲑﻡ ﻗﺎﻝ‪:‬‬
‫ﻛﺎﻥ ﻳﺄﰉ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻗﻮﻣﻪ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮﻡ ﺃﺣﺪ ﻭﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺇﱃ ﺃﺣﺪ‬
‫ﱂ ﻳﻠﺒﺚ ﺃﻥ ﻣﺎﺕ ﰲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻓﺬﻛﺮﻭﻩ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻘﺎﻝ‪" :‬ﺇﻧﻪ ﳌﻦ ﺃﻫﻞ ﺍﳉﻨﺔ"‪.‬‬
‫ﺑﺪﺍ ﻟﻪ ﺍﻹﺳﻼﻡ ﻓﺄﺳﻠﻢ ﻓﺄﺧﺬ ﺳﻴﻔﻪ ﻓﻐﺪﺍ ﺣﱴ ﺃﺗﻰ ﺍﻟﻘﻮﻡ ﻓﺪﺧﻞ ﰲ ﻋﺮﺽ ﺍﻟﻨﺎﺱ ﻓﻘﺎﺗﻞ‬
‫ﻭﻗﺪ ﺫﻛﺮﻩ ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪ (٣٦٢/٩‬ﻭﻗﺎﻝ‪ :‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪.‬‬
‫ﺣﱴ ﺃﺛﺒﺘﺘﻪ ﺍﳉﺮﺍﺣﺔ ﻗﺎﻝ‪ :‬ﻓﺒﻴﻨﻤﺎ ﺭﺟﺎﻝ ﺑﲏ ﻋﺒﺪ ﺍﻷﺷﻬﻞ ﻳﻠﺘﻤﺴﻮﻥ ﻗﺘﻼﻫﻢ ﰲ ﺍﳌﻌﺮﻛﺔ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )‪ (٢٣١١٩،٢٧٤٤٢‬ﻣﻦ ﺣﺪﻳﺚ ﳏﻤﻮﺩ ﺑﻦ ﻟﺒﻴﺪ ‪ ،‬ﻭﻗﺪ ﺃﻭﺭﺩﻩ‬
‫ﺍﳍﻴﺜﻤﻲ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻗﺎﻝ‪ :‬ﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ‪.‬ﺍﻫـ ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ ﳌﺎ ﰲ‬ ‫ﺇﺫﺍ ﻫﻢ ﺑﻪ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻭﺍﷲ ﺇﻥ ﻫﺬﺍ ﻟﻸﺻﲑﻡ ﻭﻣﺎ ﺟﺎﺀ ﻟﻘﺪ ﺗﺮﻛﻨﺎﻩ ﻭﺇﻧﻪ ﳌﻨﻜﺮ ﻫﺬﺍ‬
‫ﻋﻤﺮﻭ ﻣﻮﱃ ﺍﳌﻄﻠﺐ ﺑﻦ ﺣﻨﻄﺐ ﻣﻦ ﻛﻼﻡ ﻭﻗﺪ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺬﻫﱯ‪ :‬ﺻﺪﻭﻕ‪.‬‬ ‫ﺍﳊﺪﻳﺚ ﻓﺴﺄﻟﻮﻩ ﻣﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺟﺎﺀ ﺑﻚ ﻳﺎ ﻋﻤﺮﻭ؟ ﺃ َﺣﺪَﺑﹰﺎ ﻋﻠﻰ ﻗﻮﻣﻚ ﺃﻭ‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٩٨٥‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬ ‫ﺭﻏﺒﺔ ﰲ ﺍﻹﺳﻼﻡ؟ ﻗﺎﻝ‪ :‬ﺑﻞ ﺭﻏﺒﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺁﻣﻨﺖ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺃﺳﻠﻤﺖ ﰒ‬
‫)‪ (3‬ﺍﻧﺪﻟﻘﺖ ﺃﻗﺘﺎﺏ ﺑﻄﻨﻪ‪ :‬ﺧﺮﺟﺖ ﺃﻣﻌﺎﺅﻩ ﻣﻦ ﺟﻮﻓﻪ‪.‬‬ ‫ﺃﺧﺬﺕ ﺳﻴﻔﻲ ﻓﻐﺪﻭﺕ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻘﺎﺗﻠﺖ ﺣﱴ ﺃﺻﺎﺑﲏ ﻣﺎ ﺃﺻﺎﺑﲏ‪ .‬ﻗﺎﻝ‪ :‬ﰒ‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٢٤‬‬ ‫‪٢٣‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺍﻣﺘﺜﻞ؛ ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﺣﻖ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺄﻣﺮﻭﺍ ﺑﺎﳌﻌﺮﻭﻑ‪،‬‬ ‫ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﻓﻼﻥ ﻣﺎﻟﻚ‪ ،‬ﺃﱂ ﺗﻜﻦ ﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻰ ﻋﻦ‬
‫ﻭﻟﻮ ﱂ ﻳﻔﻌﻠﻮﻩ‪ ،‬ﻭﺃﻥ ﻳﻨﻬﻮﺍ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻟﻮ ﻓﻌﻠﻮﻩ‪.‬‬ ‫ﺍﳌﻨﻜﺮ؟! ﻓﻴﻘﻮﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻗﺪ ﻛﻨﺖ ﺁﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻻ ﺁﺗﻴﻪ ﻭﺃﻬﻧﻰ‬
‫ﻆ ﰲ ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﻮ ﻣﺬﻧﺐ‬
‫ﻭﻟﻮﱂ ﻳﻌ ﹾ‬ ‫ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺁﺗﻴﻪ")‪.(١‬‬
‫ﻆ ﺍﻟﻌﺎﺻﲔ ﺑﻌﺪ ﳏﻤـﺪ‬
‫ﻓﻤﻦ ﻳﻌ ﹸ‬ ‫ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺫﻫﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥ ﻫﺬﺍ ُﻋ ﱢﺬﺏ؛ ﻷﻧﻪ ﻳﺄﻣﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻣﻘﺼﺮ ﰲ ﻋﻤﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﳋﻄﺄ‬
‫ﻓﻼ ﺃﺣﺪ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻌﺼﻮﻡ ﺃﻥ ﻳﻘﻊ ﰲ ﺧﻄﺄ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﻟﻌﻈﻴﻢ؛ ﻷﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﱵ ﻳﺆﺟﺮ‬
‫ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺄﺭﺑﻌﺔ ﺃﻣﻮﺭ‪:‬‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻧﻮﻯ ﻭﺍﺣﺘﺴﺐ‪ ،‬ﻭﺇﳕﺎ ﻋﻮﻗﺐ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ؛ ﻷﻧﻪ ﻳﻔﻌﻞ‬
‫ﺃﻭﳍﺎ‪ :‬ﻓﻌﻞ ﺍﳌﻌﺮﻭﻑ‪.‬‬ ‫ﺍﳌﻨﻜﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﻬﻰ ﻋﻨﻪ ﻭﻳﺘﺮﻙ ﺍﳌﻌﺮﻭﻑ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺄﻣﺮ ﺑﻪ؛ ﻭﳍﺬﺍ‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻷﻣﺮ ﺑﻪ‪.‬‬ ‫ﻗﺎﻝ‪" :‬ﻭﻻ ﺁﺗﻴﻪ" ﻳﻌﲏ‪ :‬ﺍﳌﻌﺮﻭﻑ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻭﺁﺗﻴﻪ" ﻳﻌﲏ‪ :‬ﺍﳌﻨﻜﺮ؛ ﻓﻠﻔﻌﻠﻪ‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺗﺮﻙ ﺍﳌﻨﻜﺮ‪.‬‬ ‫ﺍﳌﻨﻜﺮ ﻭﺗﺮﻛﻪ ﺍﳌﻌﺮﻭﻑ ﻋﺬﱢﺏ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﺪ ﺃﺻﻠﺢ‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻨﻪ‪.‬‬ ‫ﺍﻟﻈﺎﻫﺮ ﻭﺃﻓﺴﺪ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻓﻬﻮ ﻳﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻟﻜﻨﻪ‬
‫ﻳﺘﺮﻙ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﺃﻭ ﳜﺎﻟﻒ ﺇﱃ ﻣﺎ ﻳﻨﻬﻰ ﺍﻟﻨﺎﺱ ﻋﻨﻪ‪ ،‬ﻓﻴﻘﺘﺮﻑ ﺍﶈﺮﻣﺎﺕ‪،‬‬
‫ﻓﺈﺧﻼﻟﻪ ﺑﻮﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻻ ﻳﺒﻴﺢ ﻟﻪ ﺃﻥ ﳜﻞ‬
‫ﻓﻜﺎﻥ ﻫﺬﺍ ﻋﻘﺎﺑﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻘﺎﺑﻪ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻬﻧﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﷲ‬
‫ﺑﻐﲑﻫﺎ؛ ﻭﻟﺬﻟﻚ ﳚﺐ ﻋﻠﻰ ﻣﻦ ﺍﻗﺘﺮﻑ ﺍﶈﺮﻣﺎﺕ ﺃﻥ ﻳﻨﻬﻰ ﻋﻨﻬﺎ‪،‬‬
‫ﺗﻌﺎﱃ‪tβθè=÷Gs? öΝçFΡr&uρ öΝä3|¡àΡr& tβöθ|¡Ψs?uρ ÎhÉ9ø9$$Î/ }¨$¨Ψ9$# tβρÞß∆ù's?r&  :‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﻤﻠﻬﺎ‪.‬‬ ‫‪] 〈 tβθè=É)÷ès? Ÿξsùr& 4 |=≈tGÅ3ø9$#‬ﺍﻟﺒﻘﺮﺓ‪ ،[٤٤:‬ﻓﺈﻥ ﺍﳌﻌﲎ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺇﺫﻥ ﻓﺎﻟﺮﻳﺎﺀ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻫﻮ ﺃﺣﺪ ﺍﻷﺩﻭﺍﺀ)‪ (١‬ﺍﻟﻘﺎﺗﻠﺔ‬ ‫ﻋﺎﺗﺒﻬﻢ‪ ،‬ﻭﻭﲞﻬﻢ ﻭﻋﺎﻗﺒﻬﻢ؛ ﻷﻬﻧﻢ ﻳﺘﺮﻛﻮﻥ ﺍﳊﻖ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ‪،‬‬
‫ﺍﻟﱵ ﻬﺑﺎ ﺍﺳﺘﺤﻖ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﻇﺎﻫﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﻤﻞ‬ ‫ﻭﻳﻌﺮﺿﻮﻥ ﻋﻨﻪ‪ ،‬ﲞﻼﻑ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﺫﻟﻚ ﻋﻦ ﺟﻬﻞ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻋﻠﻢ‬
‫)‪ (1‬ﺍﻷﺩﻭﺍﺀ‪ :‬ﻣﻔﺮﺩﻫﺎ‪ :‬ﺩﺍﺀٌ‪ ،‬ﻭﻫﻮ ﺍﳌﺮﺽ‪.‬‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٩٨٩‬ﻣﻦ ﺣﺪﻳﺚ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ‪.‬‬
‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٢٦‬‬ ‫‪٢٥‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫***‬ ‫ﺍﻟﺼﺎﱀ‪ ،‬ﺃﻣﺎ ﺑﺎﻃﻨﻪ ﻓﻘﺪ ﺍﺳﺘﻘﺮ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺔ ﺍﳌﺨﻠﻮﻗﲔ ﻭﺭﺿﻲ ﺑﺜﻮﺍﻬﺑﻢ‬
‫ﻣﻦ ﺛﻮﺍﺏ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻴﻜﻔﻴﻪ ﻣﺎ ﻳﻨﺎﻟﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳊﻤﺪ ﻭﺍﻟﺜﻨﺎﺀ‬
‫ﻭﺍﻹﻋﺠﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﺘﻘﻮﻧﻪ ﻭﳜﺎﻓﻮﻧﻪ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪" :-‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻣﺎ‬
‫ﹶﺃ ِﻣﻨَﻪ ﺇﻻ ﻣﻨﺎﻓﻖ‪ ،‬ﻭﻻ ﺧﺎﻓﻪ ﺇﻻ ﻣﺆﻣﻦ"‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻓﺈﻬﻧﻢ‬
‫ﻛﺎﻧﻮﺍ ﳜﺸﻮﻥ ﺃﻥ ﺗﺮﺩ ﺃﻋﻤﺎﳍﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪xÝt7øtrB βr&  :‬‬
‫&‪] 〈 tβρÞßêô±s? Ÿω óΟçFΡr&uρ öΝä3è=≈yϑôãr‬ﺍﳊﺠﺮﺍﺕ‪ ،[٢:‬ﻭﻟﻘﺪ ﺑﻮّﺏ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﰲ ﺻﺤﻴﺤﻪ ﺑﺎﺑًﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﺎﺏ ﳐﺎﻓﺔ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺒﻂ ﻋﻤﻠﻪ ﻭﻫﻮ ﻻ‬
‫ﻳﺸﻌﺮ‪ ،‬ﰒ ﺫﻛﺮ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪" :‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺍﻓﺘﻘﺪ‬
‫ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻧﺎ ﺃﻋﻠﻢ ﻟﻚ ﻋﻠﻤﻪ‪،‬‬
‫ﻓﺄﺗﺎﻩ ﻓﻮﺟﺪﻩ ﺟﺎﻟﺴًﺎ ﰲ ﺑﻴﺘﻪ ﻣﻨﻜﺴًﺎ ﺭﺃﺳﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺷﺄﻧﻚ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺷﺮ؛ ﻛﺎﻥ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺪ ﺣﺒﻂ ﻋﻤﻠﻪ‪ ،‬ﻭﻫﻮ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪ .‬ﻓﺄﺗﻰ ﺍﻟﺮﺟﻞ ﻓﺄﺧﱪﻩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻨﱯ ‪ :‬ﺍﺫﻫﺐ ﺇﻟﻴﻪ ﻓﻘﻞ ﻟﻪ "ﺇﻧﻚ ﻟﺴﺖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﻟﻜﻦ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﳉﻨﺔ")‪.(١‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٦١٣‬ﻭﻣﺴﻠﻢ )‪ (١١٩‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ‬
‫ﺍﻟﻔﺘﺢ‪" :‬ﻛﺎﻥ ﻳﺮﻓﻊ ﺻﻮﺗﻪ …"‪ :‬ﻛﺬﺍ ﺫﻛﺮﻩ ﺑﻠﻔﻆ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻔﺎﺕ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺍﻟﺴﻴﺎﻕ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻘﻮﻝ‪" :‬ﻛﻨﺖ ﺃﺭﻓﻊ ﺻﻮﰐ …" ﺍﻫـ‪ .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(٣٢٨/٧‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﻨﻮﺍﻓﻞ ﺃﻥ ﻳﺼﻠﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﺑﻴﺘﻪ ﺳﺮًﺍ؛ ﻷﻥ‬
‫ﰲ ﺫﻟﻚ ﻃﺮﺩﹰﺍ ﻟﻠﺸﻴﻄﺎﻥ‪ ،‬ﻭﺇﺑﻌﺎﺩﹰﺍ ﻟﻠﺒﻴﻮﺕ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﻟﻘﺒﻮﺭ ﻻ‬
‫ﻳﺼﻠﻰ ﻓﻴﻬﺎ‪ ،‬ﻭﻓﻴﻪ ﺗﺪﺭﻳﺐ ﻟﻸﻫﻞ ﻭﺍﻷﻭﻻﺩ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻓﻴﻪ ﺑﻌﺪ‬
‫ﻋﻦ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺍﻓﻞ ﺍﻟﱵ ﺗﺸﺮﻉ ﻓﻴﻬﺎ ﺍﳉﻤﺎﻋﺔ‪،‬‬
‫ﻛﺼﻼﺓ ﺍﻟﻜﺴﻮﻑ‪ ،‬ﺃﻭ ﺍﳋﺴﻮﻑ‪ ،‬ﺃﻭ ﺍﻻﺳﺘﺴﻘﺎﺀ‪ ،‬ﺃﻭ ﺍﻟﻌﻴﺪﻳﻦ ‪ -‬ﻋﻨﺪ‬
‫ﻣﻦ ﻳﻘﻮﻝ ﺑﺎﺳﺘﺤﺒﺎﻬﺑﻤﺎ‪ -‬ﺃﻭ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪.‬‬
‫‪ÏM≈s%y‰¢Á9$# (#ρ߉ö6è? βÎ) ‬‬ ‫ﻭﻣﺜﻞ ﺫﻟﻚ‪ :‬ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫‪〈 öΝà6©9 Ööyz uθßγsù u!#us)àø9$# $yδθè?÷σè?uρ $yδθà÷‚è? βÎ)uρ ( }‘Ïδ $£ϑÏèÏΖsù‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٧١:‬ﻓﺎﻷﺻﻞ ﰲ ﺍﻟﺼﺪﻗﺔ ﺍﻹﺳﺮﺍﺭ‪ ،‬ﻭﻻ ﻳﻈﻬﺮﻫﺎ ﺇﻻ ﺇﺫﺍ‬
‫ﺃﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﰲ ﺇﻇﻬﺎﺭﻫﺎ ﺧﲑًﺍ ﻭﻣﺼﻠﺤﺔ‪،‬‬
‫ﻛﺤﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺃﻭ ﺇﺣﻴﺎﺀ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﺇﺭﻏﺎﻡ ﺍﻟﻌﺪﻭ‪ ،‬ﺃﻭ‬
‫ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺃﻣﺎ ﺇﻇﻬﺎﺭ ﺍﻟﻌﻤﻞ ﺑﻐﲑ ﺫﻟﻚ‬
‫ﻓﻬﻮ ﺧﻼﻑ ﺍﳌﺸﺮﻭﻉ‪.‬‬
‫ﻭﻣﺜﻞ ﺫﻟﻚ‪ :‬ﻣﻦ ﻳﺘﺼﺪﻕ ﺃﻭ ﻳﻘﻮﻡ ﺑﻌﻤﻞ ﺧﲑﻱ؛ ﻟﻴﻨﺸﺮ ﺍﲰﻪ ﰲ‬
‫ﺍﻟﺼﺤﻒ ﻋﻠﻰ ﺃﻧﻪ ﳏﺴﻦ ﻛﺒﲑ‪ ،‬ﺃﻭ ﻣﺘﺼﺪﻕ ﻋﻈﻴﻢ‪ ،‬ﺃﻭ ﺃﻧﻪ ﺗﱪﻉ‬
‫ﺑﻜﺬﺍ‪ ،‬ﺃﻭ ﻓﻌﻞ ﻛﺬﺍ؛ ﺃﻭ ﻟﻴﺴﺠﻞ ﰲ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﺮﲰﻲ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ‬
‫‪٢٨‬‬ ‫‪٢٧‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬
‫א‬ ‫א‬
‫ﻭﻟـﻤّﺎ ﻛﺎﻥ ﺧﻄﺮ ﺍﻟﺮﻳﺎﺀ ﻋﻈﻴﻤًﺎ‪ ،‬ﻭﺟﺐ ﺍﻻﻋﺘﻨﺎﺀ ﺑﺎﻟﺘﺤﺬﻳﺮ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﻃﺮﻗﻪ ﻭﺃﺳﺒﺎﺑﻪ‪ ،‬ﻭﻣﺪﺍﺧﻠﻪ ﻭﺻﻮﺭﻩ‪ ،‬ﻭﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻋﺸﺮﻳﻦ‬
‫ﻃﺮﻳﻘﺔ‪ ،‬ﻫﻲ ﺻﻮﺭ ﻣﺘﻨﻮﻋﺔ ﻟﻠﺮﻳﺎﺀ ‪:‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﱃ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻌﻤﻞ‪:‬‬
‫ﺣﻴﺚ ﻳﻌﻤﺪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﻧﺸﺮ‬
‫ﻓﻀﺎﺋﻠﻬﻢ‪ ،‬ﻓﻜﻠﻤﺎ ﻗﻌﺪ ﻣﻘﻌﺪًﺍ ﻗﺎﻝ‪ :‬ﻓﻌﻠﺖ ﻛﺬﺍ‪ ،‬ﻭﺗﺼﺪﻗﺖ ﺑﻜﺬﺍ‪،‬‬
‫ﻭﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻮﻡ ﰲ ﺍﻟﻠﻴﻞ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺳﺎﻋﺘﲔ‪ ،‬ﻭﻻ ﺃﺳﺘﻄﻴﻊ ﺍﻟﺼﻴﺎﻡ ﻳﻮﻣﻴًﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﻜﻔﻴﲏ ﺻﻴﺎﻡ ﺍﻻﺛﻨﲔ‬
‫ﻭﺍﳋﻤﻴﺲ؛ ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﺮّﺽ ﺑﺬﻛﺮ ﻗﻴﺎﻣﻪ ﻭﺻﻴﺎﻣﻪ‪.‬‬
‫ﻭﺭﲟﺎ ﺃﻇﻬﺮ ﺍﻟﻌﻤﻞ؛ ﻓﻔﻌﻠﻪ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ؛ ﺣﱴ ﻳﺮﻭﻩ ﻭﳛﻤﺪﻭﻩ‬
‫ﻋﻠﻴﻪ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻥ ﻳﺴ ّﺮﻫﺎ ﺍﻹﻧﺴﺎﻥ؛ ﻷﻥ ﺫﻟﻚ‬
‫ﺃﻗﺮﺏ ﻟﻺﺧﻼﺹ‪ ،‬ﻭﺃﺑﻌﺪ ﻋﻦ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪": ‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪،‬‬
‫)‪(١‬‬
‫ﺻﻠﻮﺍ ﰲ ﺑﻴﻮﺗﻜﻢ؛ ﻓﺈﻥ ﺃﻓﻀﻞ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ"‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٧٣١‬ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٣٠‬‬ ‫‪٢٩‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻬﺑﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ؛ ﺣﱴ ﳛﻈﻰ ﺑﺎﳉﺎﻩ ﻭﺍﳌﻨـﺰﻟﺔ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻗﺪ ﺗﻜﻮﻥ ﺧﲑًﺍ‪ ،‬ﺇﺫﺍ ﻧﻮﻯ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﺧﲑﹰﺍ ‪ ،‬ﻛﺤﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﺃﺧﺒﺚ ﻣﻦ ﺍﻷﻭﻝ؛ ﻷﻧﻪ ﲨﻊ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﺜﻞ‪" :‬ﺃﺣﺸﻔﹰﺎ ﻭﺳﻮﺀ‬ ‫ﺍﻟﺼﺪﻗﺔ‪ ،‬ﺃﻭ ﺩﻋﻮﻬﺗﻢ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺘﻨﺎﻓﺲ ﰲ ﺍﳌﻌﺮﻭﻑ‪ ،‬ﺃﻭ ﺇﺭﻏﺎﻡ‬
‫ِﻛْﻴﻠﺔ؟")‪ ،(١‬ﻓﻬﻮ ﻣﺮﺍ ٍﺀ ﻭﻛﺬﺍﺏ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ‪:‬‬ ‫ﺍﻟﻌﺪﻭ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺿﺪ ﺫﻟﻚ ﺇﺫﺍ ﻗﺼﺪ ﻓﻴﻬﺎ‬
‫"ﺍﳌﺘﺸﺒﻊ ﲟﺎ ﱂ ﻳﻌﻂ ﻛﻼﺑﺲ ﹶﺛ ْﻮَﺑﻲ ﺯﻭﺭ")‪ ،(٢‬ﻭﺭﲟﺎ ﻳﻨﺘﻘﻞ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﺍﻟﻌﱪﺓ ﺑﻌﻤﻞ ﺍﻟﻘﻠﺐ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪" :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ‬
‫)‪(١‬‬
‫ﻣﻦ ﺑﻠﺪ ﺇﱃ ﺑﻠﺪ ﺁﺧﺮ؛ ﻓﻴﻘﺪﻡ ﻧﻔﺴﻪ ﻷﻫﻞ ﺍﻟﺒﻠﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﻻ ﻣﻦ ﺧﻼﻝ‬ ‫ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ" ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪(#ρ•Å r&uρ  :‬‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﻳﻌﺮﻓﻮﻧﻪ ﻬﺑﺎ‪ ،‬ﻭﻳﺜﺒﺖ ﳍﻢ ﻣﻨﻬﺎ ﺣﺴﻦ ﺑﻼﺋﻪ‬ ‫‪ãΝn=÷ètƒ Ÿωr& ∩⊇⊂∪ Í‘ρ߉Á9$# ÏN#x‹Î/ 7ΟŠÏ=tæ …çµ¯ΡÎ) ( ÿϵÎ/ (#ρãyγô_$# Íρr& öΝä3s9öθs%‬‬
‫ﻭﺟﻬﺎﺩﻩ ﻭﺻﱪﻩ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ‪ ،‬ﻭﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﻔﺎﺭﻏﺔ‪،‬‬ ‫〈 ]ﺍﳌﻠﻚ‪.[١٤-١٣:‬‬ ‫‪ãÎ7sƒù:$# ß#‹Ïܯ=9$# uθèδuρ t,n=yz ôtΒ‬‬
‫ﻭﻛﻤﺎ ﻗﻴﻞ‪:‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﻜﺎﺫﺑﺔ‪:‬‬
‫ﻭﺍﻟﺪﻋﺎﻭﻯ ﻣﺎ ﱂ ﻳﻘﻴﻤﻮﺍ ﻋﻠﻴﻬﺎ‬ ‫ﻣﺜﻞ ﺃﻥ ﻳﺘﺸﺒﻊ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﱂ ﻳﻔﻌﻞ‪ ،‬ﻓﻴﺪﻋﻲ ﻣﺎ ﻟﻴﺲ ﻟﻪ‪،‬‬
‫ﺑﻴﻨـﺎﺕ ﺃﺻﺤﺎﻬﺑـﺎ ﺃﺩﻋﻴﺎﺀ‬ ‫ﻓﻴﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺍﺠﻤﻟﺎﻫﺪ ﺍﳌﺼﺎﺑﺮ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﳌﻮﺍﻗﻒ ﺍﳌﺸﻬﻮﺭﺓ ﺍﳌﺸﻬﻮﺩﺓ‪،‬‬
‫ﻭﻣﺜﻠﻪ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﳌﺘﻌﺎﳌﲔ)‪ ،(٣‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻻﺯﻣﺖ ﺍﻟﺸﻴﺦ‬ ‫ﻭﺭﲟﺎ ﺯﻋﻢ ﺃﻧﻪ ﺣﺼﻞ ﻟﻪ ﺃﺫﻯ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺑﺘﻼﺀ ﻭﳏﻦ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺍﻟﻔﻼﱐ‪ ،‬ﻭﺃﺧﺬﺕ ﻋﻨﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻛﻨﺖ ﻣﻦ ﺃﺧﻠﺺ ﺗﻼﻣﻴﺬﻩ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﲢﺪﺙ ﻣﻊ ﻣﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺗﺎﺭﳜﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻛﻨﺖ ﺃﻗﻮﻝ ﻭﻛﻨﺖ‬
‫ﺃﻓﻌﻞ‪ ،‬ﻭﺃﻧﺎ ﺃﻭﺫﻳﺖ‪ ،‬ﻭﻛﻨﺖ ﻭﻛﻨﺖ‪ ،‬ﻭﻳﺼﺒﺢ ﻛﻨﺘﻴًﺎ)‪ (٢‬ﻳﺘﺤﺪﺙ ﻋﻦ‬
‫ﺻﻠﹸﺐ ﻭﻓﺴﺪ؛ ﻓﻼ ﻃﻌﻢ ﻟﻪ‪ ،‬ﻭﻻ‬
‫ﺤﺸَﻒ‪ :‬ﺃﺭﺩﺃ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﻫﻮ ﻣﺎﱂ ﻳُﻨ ِﻮ ﻓﺈﺫﺍ ﻳﺒﺲ َ‬
‫)‪ (1‬ﺍﻟـ َ‬ ‫ﺗﺎﺭﻳﺦ ﻣﻀﻰ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﺃﻛﺜﺮﻩ ﻛﺬﺏ ﻭﺃﻗﻠﻪ ﺻﺤﻴﺢ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﺸﺒﻊ‬
‫ﳊﺎﺀ‪ ،‬ﻭﻻ ﺣﻼﻭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻴﺎﺑﺲ ﺍﻟﻔﺎﺳﺪ ﻣﻦ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻀﻌﻴﻒ ﺍﻟﺬﻱ ﻻ ﻧﻮﻯ‬
‫ﻟﻪ ﻛﺎﻟﺸﱢﻴﺺ‪ .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ )‪.(٤٧/٩‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٢١٩‬ﻭﻣﺴﻠﻢ )‪(٢١٣٠‬ﻣﻦ ﺣﺪﻳﺚ ﺃﲰﺎﺀ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪.-‬‬ ‫)‪ (1‬ﺳﺒﻖ ﲣﺮﳚﻪ‪ .‬ﺍﻧﻈﺮ ﺹ‪.٢٥‬‬
‫)‪ (3‬ﺍﳌﺘﻌﺎﻟِﻢ‪ :‬ﺍﻟﺬﻱ ﳛﺎﻭﻝ ﺇﻇﻬﺎﺭ ﺍﻟﻌﻠﻢ‪ .‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪.(٦٤٧/٢‬‬ ‫)‪ (2‬ﺍﻟﻜﻨﱵ‪ :‬ﺍﻟﺬﻱ ﳛﻜﻲ ﻋﻦ ﺯﻣﺎﻧﻪ ﺍﳌﺎﺿﻲ ِﺑﻜﹸْﻨﺖُ‪ .‬ﺍﻧﻈﺮ ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪.(٨٣٢/٢‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٣٢‬‬ ‫‪٣١‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻣﻄﻠﻌﻮﻥ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻳﺮﺍﻗﺒﻮﻧﻪ‪ ،‬ﺯﺍﺩ ﰲ ﻋﻤﻠﻪ‪ ،‬ﻓﺄﻃﺎﻝ ﺻﻼﺗﻪ ﺃﻛﺜﺮ ﳑﺎ ﻧﻮﻯ‪،‬‬ ‫ﻳﺆﺛﺮﱐ ﻋﻠﻰ ﻏﲑﻱ ﻭﻳﻘﺪﻣﲏ‪ ،‬ﻭﻳﺄﺫﻥ ﱄ ﰲ ﻛﻞ ﻭﻗﺖ‪.‬‬
‫ﺃﻭ ﺗﺼﺪﻕ ﺑﺄﻛﺜﺮ ﳑﺎ ﻧﻮﻯ‪ ،‬ﺃﻭ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﰲ‬ ‫ﺃﻋﺮﻑ ﺷﺨﺼًﺎ‪ ،‬ﻳﺪﻋﻲ ﺃﻧﻪ ﳛﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ‪،‬‬
‫ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺪﻓﻊ ﺍﻟﺮﻳﺎﺀ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻘﻮﻝ ‪-‬‬
‫ﻭﻳﻘﻮﻝ‪ :‬ﺗﻌﻠﻤﺖ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻳﺪ ﻋﺪﺩ ﻣﻦ ﺍﳌﺸﺎﻳﺦ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﺋﻤﺔ ﺍﻟﻌﻠﻢ‬
‫ﻛﻤﺎ ﻋﱠﻠﻢ ﺍﻟﻨﱯ ‪ ‬ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ‬ﰲ ﺩﻓﻊ ﺍﻟﺮﻳﺎﺀ‪" :‬ﺍﻟﻠﻬﻢ ﺇﱐ‬
‫ﻭﺍﻟﻔﺘﻴﺎ ﻭﺍﻟﺪﻋﻮﺓ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻋﺮﻓﻪ ﻣﻦ ﺣﺎﻟﻪ ﺃﻧﻪ ﻛﺬﺍﺏ‬
‫ﺃﻋﻮﺫ ﺑﻚ ﺃﻥ ﺃﺷﺮﻙ ﺑﻚ ﺷﻴﺌﹰﺎ ﻭﺃﻧﺎ ﺃﻋﻠﻢ‪ ،‬ﻭﺃﺳﺘﻐﻔﺮﻙ ﳌﺎ ﻻ‬
‫ﻼ ﻋﻦ‬ ‫ﻼ ﻋﻦ ﺃﻥ ﳛﻔﻈﻪ‪ ،‬ﻓﻀ ﹰ‬ ‫ﻛﺒﲑ‪ ،‬ﻻ ﳚﻴﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻧﻈﺮًﺍ ﻓﻀ ﹰ‬
‫ﺃﻋﻠﻤﻪ")‪.(١‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﺃﻭ ﻏﲑﻫﺎ‪ .‬ﻭﺭﲟﺎ ﺳﻠﻚ ﺑﻌﻀﻬﻢ ﻣﺴﻠﻜﹰﺎ‬
‫ﻼ ﺯﺍﺋﺪًﺍ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﻓﺈﻥ ﺍﺳﺘﻘﺮ ﺍﻟﺮﻳﺎﺀ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻭﻋﻤﻞ ﻋﻤ ﹰ‬ ‫ﺃﻛﺜﺮ ﺣﺬﻗﺎﹰ‪ ،‬ﻓﺘﺤﺪﺙ ﻋﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ ‪ -‬ﺧﺼﻮﺻﹰﺎ ﺍﳌﻮﺗﻰ ‪ -‬ﻭ ﻛﺄﻬﻧﻢ‬
‫ﻓﻠﻪ ﺇﺣﺪﻯ ﺣﺎﻟﲔ‪ ،‬ﺍﳊﺎﻝ ﺍﻷﻭﱃ‪ :‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻳﺘﺠﺰﺃ ﻛﻤﻦ‬
‫ﺯﻣﻼﺅﻩ ﻭﻟﻴﺴﻮﺍ ﺷﻴﻮﺧﻪ ‪ ،‬ﻓﻴﻨﺴﺞ ﺍﻟﻘﺼﺺ ﺃﻭ ﻳﺪﻟﺴﻬﺎ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺣﺪﺛﲏ‬
‫ﺗﺼﺪﻕ ﲟﺌﺘﲔ‪ ،‬ﺍﳌﺌﺔ ﺍﻷﻭﱃ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﳌﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺭﻳﺎﺀ ﻭﲰﻌﺔ‬
‫ﺍﻟﺸﻴﺦ ‪ ،‬ﻭﻗﺎﻝ ﱄ ‪ ،‬ﻭﺃﺧﱪﱐ ‪ ،‬ﻭﺍﺗﺼﻞ ﰊ ‪ ،‬ﻭﺳﺄﻟﲏ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ‬
‫‪ ،‬ﻓﺎﳌﺌﺔ ﺍﻷﻭﱃ ﺑﻠﻐﺖ ﳏﻠﻬﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻻ ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ؛ ﺑﻞ ﻳﺄﰒ‪.‬‬
‫ﻳﻮﺣﻲ ﲞﺼﻮﺻﻴﺘﻪ ﺑﻪ ﻭﺃﺛﺮﺗﻪ ﻋﻨﺪﻩ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺫﻟﻚ ﺷﻲﺀ ﺇﻻ‬
‫ﻼ‪-‬؛ ﻓﺈﻧﻪ ﻻ‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻻ ﻳﺘﺠﺰﺃ ‪-‬ﻛﺎﻟﺼﻼﺓ ﻣﺜ ﹰ‬
‫ﺍﻟﺒﺎﻋﺚ ﺍﻟﻨﻔﺴﻲ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺻﻠﺔ ﻏﲑ ﺣﻘﻴﻘﻴﺔ ﻭﻧﺴﺐ ﰲ ﺍﻟﻌﻠﻢ ﺩﻋﻲ ‪،‬‬
‫ﻳﺆﺟﺮ ﻋﻠﻴﻬﺎ؛ ﺑﻞ ﺗﺒﻄﻞ ﺑﺴﺒﺐ ﺍﻟﺮﻳﺎﺀ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﻮﺟﺪ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﺮﺽ ﺍﻟﻘﻠﱯ ﰲ ﺍﳌﻨﺘﺴﺒﲔ ﻟﻠﻌﻠﻢ ﻓﻬﻮ ﺍﻟﺪﺍﺀ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ )‪ ،(٧١٦‬ﻭﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ‬ ‫ﺍﻟﺪﻭﻱ ‪.‬‬
‫)‪ (١٤٢/٤‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ‪ ، ‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻳﻌﻠﻰ )‪ (٥٨‬ﻣﻦ ﺣﺪﻳﺚ‬
‫ﺣﺬﻳﻔﺔ ‪ ‬ﻋﻦ ﺃﰊ ﺑﻜﺮ ‪ ،‬ﻗﺎﻝ ﺍﳍﻴﺜﻤﻲ ﰲ ﺍﺠﻤﻟﻤﻊ )‪: (٢٢٤/١٠‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻣﻦ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺭﻳﺎﺀ ﻳﻄﺮﺃ ﺑﻌﺪ ﺇﺧﻼﺹ‪:‬‬
‫ﺭﻭﺍﻳﺔ ﻟﻴﺚ ﺑﻦ ﺃﰊ ﺳﻠﻴﻢ ﻋﻦ ﺃﰊ ﳏﻤﺪ ﻋﻦ ﺣﺬﻳﻔﺔ ﻭﻟﻴﺚ ﻣﺪﻟﺲ ﻭﺃﺑﻮ ﳏﻤﺪ ﺇﻥ ﻛﺎﻥ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﺃﻭ ﺍﻟﺬﻱ ﺭﻭﻯ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ‪ ‬ﻓﻘﺪ‬ ‫ﺃﻥ ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﻤﻞ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻴﺼﻠﻲ ﷲ ﺗﻌﺎﱃ ﺃﻭ‬
‫ﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﻏﲑﳘﺎ ﻓﻠﻢ ﺃﻋﺮﻓﻪ ﻭﺑﻘﻴﺔ ﺭﺟﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﺍﻫـ‪ .‬ﻭﻗﺪ‬ ‫ﻳﺘﺼﺪﻕ ﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﻳﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻮﺗﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺎﺱ‬
‫ﺻﺤﺤﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ )‪.(٥٥٤‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٣٤‬‬ ‫‪٣٣‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻣﻌﻠﻤًﺎ‪ ،‬ﺃﻭ ﺩﺍﻋﻴﺔ؛ ﻓﻴﺘﺮﻙ ﺫﻟﻚ ﺧﻮﻑ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﳋﻄﺄ‬ ‫ﻭﻋﻜﺲ ﺫﻟﻚ‪ :‬ﺃﻥ ﺑﻌﻀﻬﻢ ﳜﺎﻑ ﺍﻟﺮﻳﺎﺀ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺰﺩﺍﺩ‬
‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻘﻄﻊ ﻋﻦ ﺍﳌﺨﻠﻮﻗﲔ؛ ﻓﻼ ﻳﺘﺮﻙ ﺷﻴﺌﹰﺎ‬ ‫ﺧﻮﻓﻪ ﻭﻳﺘﻌﺎﻇﻢ ﺣﱴ ﻳﺘﺤﻮﻝ ﺇﱃ ﻭﺳﻮﺍﺱ‪ ،‬ﻭﺭﲟﺎ ﺗﺮﻙ ﺍﻟﻌﻤﻞ‬
‫ﻣﻦ ﺃﺟﻠﻬﻢ‪ ،‬ﻛﻤﺎ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺟﻠﻬﻢ‪.‬‬ ‫ﺍﻟﺼﺎﱀ؛ ﺧﺸﻴﺔ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻓﻬﻮ ﻛﻤﺎ ﻗﻴﻞ‪" :‬ﻓ ﱠﺮ ﻣﻦ ﺍﳌﻮﺕ‪،‬‬
‫ﻭﰲ ﺍﳌﻮﺕ ﻭﻗﻊ"‪.‬‬
‫ﻭﺭﲟﺎ ﻛﺎﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻟﻚ ‪ -‬ﺃﻳﻀًﺎ‪ -‬ﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻋﻤﻠﻪ‬
‫ﻋﻈﻢ ﰲ ﻋﻴﻨﻪ‪ ،‬ﻛﺄﻥ ﳜﻄﺐ ﺍﳉﻤﻌﺔ‪ ،‬ﺃﻭ ﻳﺘﻜﻠﻢ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﺑﻜﻠﻤﺎﺕ‬ ‫ﺇﻥ ﻣﻘﺎﻡ ﺍﻹﺧﻼﺹ ﺍﻟﻜﺎﻣﻞ ﻫﻮ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ‬
‫ﻳﺴﲑﺍﺕ‪ ،‬ﻳﺄﻣﺮ ﻓﻴﻬﺎ ﲟﻌﺮﻭﻑ ﺃﻭ ﻳﻨﻬﻰ ﻓﻴﻬﺎ ﻋﻦ ﻣﻨﻜﺮ‪ ،‬ﻓﻴﺨﻴﻞ ﺇﻟﻴﻪ‬ ‫ﻭﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺍﳌﺨﻠﻮﻗﲔ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﻼ ﻳﻌﻤﻞ ﻣﻦ ﺃﺟﻠﻬﻢ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ‬
‫‪-‬ﺣﻴﻨﺌﺬ‪ -‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺟﻠﻴﻞ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺎﺱ ﺗﺘﺤﺪﺙ ﺑﻜﻼﻣﻪ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﻣﻦ ﺃﺟﻠﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﻮﺩﻧﺎ ﺇﱃ‪:‬‬
‫ﺃﺻﺒﺢ ﺣﺪﻳﺚ ﺍﺠﻤﻟﺎﻟﺲ؛ ﻓﻠﺬﻟﻚ ﻗﺪ ﻳﺪﺧﻠﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﺠﺐ ﻓﻴﺤﺲ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺎﺱ‪:‬‬
‫ﺫﻟﻚ ﰲ ﻧﻔﺴﻪ ﻓﻴﺨﺸﻰ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻟﻔﻜﺎﻙ ﰲ ﺗﺮﻙ‬
‫ﺟﺎﺀ ﻋﻦ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻗﻮﻝ ﺷﺪﻳﺪ‬
‫ﺍﻟﻌﻤﻞ ﻛﻠﻪ ‪ ،‬ﻓﻼ ﳜﻄﺐ ﻭﻻ ﻳﺘﻜﻠﻢ‪ ،‬ﻭﻫﺬﺍ َﺷ َﺮ ٌﻙ ﺇﺑﻠﻴﺴﻲﱞ ﻗﺪﱘ ‪،‬‬
‫ﻓﻴﻤﻦ ﻳﺘﺮﻙ ﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻝ ‪-‬ﺭﲪﻪ ﺍﷲ‪" : -‬ﺗﺮﻙ ﺍﻟﻌﻤﻞ‬
‫ﻭﻟﻜﻦ ﻋﻼﺟﻪ ﺍﳊﻘﻴﻘﻲ ﺃﻥ ﻳﻌﻮّﺩ ﻧﻔﺴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻣﻊ‬
‫ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺎﺱ ﺭﻳﺎﺀ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺎﺱ ﺷﺮﻙ‪ ،‬ﻭﺍﻹﺧﻼﺹ‬
‫ﲢﻘﲑﻫﺎ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻥ ﻳﻌﻮّﺩ ﻧﻔﺴﻪ ﻋﻠﻰ ﺃﻻ ﻳﺮﻓﻊ ﺑﻜﻼﻡ ﺍﻟﻨﺎﺱ‬
‫ﺃﻥ ﻳﻌﺎﻓﻴﻚ ﺍﷲ ﻣﻨﻬﻤﺎ" ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺘﻘﺪﻡ ﻟﻠﻤﺴﺠﺪ‪،‬‬
‫ﺭﺃﺳًﺎ‪ ،‬ﻣﻊ ﺩﻭﺍﻡ ﺍﶈﺎﺳﺒﺔ ﻋﻠﻰ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﺘﻘﺼﲑ‪ ،‬ﻭﺭﺅﻳﺔ ﻋﻴﻮﺏ‬
‫ﻓﺈﺫﺍ ﺭﺁﻩ ﺍﻟﻨﺎﺱ ﺧﺠﻞ ﻭﺧﺎﻑ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻓﺄﺻﺒﺢ ﻻ ﻳﺄﰐ ﺇﻻ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻭﺟﺪ ﺛﻨﺎﺀ ﺃﻭ ﻣﺪﺣًﺎ ﱂ ﻳﺘﻘﺼﺪﻩ ﻭﱂ ﻳﻄﻠﺒﻪ‪ ،‬ﻓﺈﻥ‬
‫ﻣﺘﺄﺧﺮًﺍ‪ ،‬ﻭﺭﲟﺎ ﺗﻔﻮﺗﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﰒ ﻳﻌﺘﺎﺩ ﺫﻟﻚ؛ ﻓﻴﺼﺒﺢ ﺍﻟﺘﺒﻜﲑ ﺇﱃ‬
‫ﺫﻟﻚ ﻻ ﻳﻀﺮﻩ‪ ،‬ﺑﻞ ﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ‪" :‬ﺗﻠﻚ ﻋﺎﺟـﻞ ﺑﺸﺮﻯ‬
‫ﺍﳌﺴﺠﺪ ﻣﻦ ﺃﺛﻘﻞ ﺍﻷﺷﻴﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﳛﻔﻈﻪ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺭﺁﻩ ﺍﻟﻨﺎﺱ ﺃﻭ ﺍﺳﺘﻤﻌﻮﺍ ﺇﱃ ﻗﺮﺍﺀﺗﻪ‪ ،‬ﺃﻭ ﺩﻋﻮﺍ ﻟﻪ‪ ،‬ﺧﺎﻑ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‬
‫ﻓﺘﺮﻙ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺭﲟﺎ ﻳﻜﻮﻥ ﺧﻄﻴﺒًﺎ‪ ،‬ﺃﻭ ﻣﻘﺮﺋﹰﺎ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺃﻭ‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٣٦‬‬ ‫‪٣٥‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻓﻠﻴﺄﻛﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺋﻤًﺎ ﻓﻠﻴﺪﻉ ﳍﻢ)‪ ،(١‬ﻛﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺑﺎﺭﻙ ﺍﷲ‬ ‫ﺍﳌﺆﻣﻦ")‪.(١‬‬
‫ﻟﻜﻢ ﰲ ﻃﻌﺎﻣﻜﻢ ﻭﺷﺮﺍﺑﻜﻢ ﻭﻓﻴﻤﺎ ﺭﺯﻗﻜﻢ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺄﺳﻠﻮﺏ ﻟﻄﻴﻒ ﺧﻔﻲ‪:‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﻟﺘﻮﺍﺿﻊ‪:‬‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﳜﻔﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻇﺎﻫﺮًﺍ‪ ،‬ﻟﻜﻨﻪ ﻳﺴﻌﻰ ﺇﱃ ﺃﻥ ﻳﻌﻠﻤﻬﺎ‬
‫ﻗﺪ ﻳﺘﻈﺎﻫﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﻋﻴﺐ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻟﻮﻣﻬﺎ ﻭﺳﺒﻬﺎ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺄﺳﻠﻮﺏ ﻟﻄﻴﻒ ﺧﻔﻲ ﻏﲑ ﻣﺪﺭﻙ‪ ،‬ﻛﻤﻦ ﻳﺴّﺒﺢ ﺳﺮًﺍ ﺃﻭ‬
‫ﻭﺗﻮﺑﻴﺨﻬﺎ‪ ،‬ﻭﻳﻨﺴﺐ ﻟﻨﻔﺴﻪ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻌﻴﺐ ﰲ ﻛﻞ ﻣﻨﺎﺳﺒﺔ؛ ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺎ‬ ‫ﻳﺴﺘﻐﻔﺮ ﺳﺮًﺍ‪ ،‬ﻟﻜﻨﻪ ﳛﺮﻙ ﺷﻔﺘﻴﻪ ﺑﻄﺮﻳﻘﺔ ﻻﻓﺘ ٍﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﺣﺎﻝ‬
‫ﻣﺴﻜﲔ‪ ،‬ﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪ ،‬ﻣﺎ ﻋﻤﻠﻨﺎ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﺇﳕﺎ ﻗﺼﺪﻩ ﺇﻇﻬﺎﺭ ﺍﻟﺘﻮﺍﺿﻊ؛‬ ‫ﺫﻛﺮ‪ ،‬ﺃﻭ ﻳﺮﻓﻊ ﺻﻮﺗﻪ –ﺃﺣﻴﺎﻧﹰﺎ‪ -‬ﺣﱴ ﻳﺴﻤﻌﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻀﺎﻟﱠﺘﻪ ﺛﻨﺎﺀ‬
‫ﺑﻞ ﺭﲟﺎ ﺳﺐ ﻧﻔﺴﻪ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻋﻦ ﺍﻋﺘﻘﺎﺩ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﻻ ﻳﺮﻯ‬ ‫ﺍﻟﻨﺎﺱ ﻭﻣﺪﺣﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺪﺧﻞ ﺧﻔﻲ ﻭﺩﻗﻴﻖ‪ ،‬ﻓﺈﳕﺎ ﺍﻷﻋﻤﺎﻝ‬
‫ﻧﻔﺴﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﺃﻡ ﻣﻦ ﻏﲑ ﺍﻋﺘﻘﺎﺩ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻳﻈﻬﺮ‪ ،‬ﺣﱴ ﻳﺄﺗﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ ﻓﻘﺪ ﻳﻔﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻫﺬﺍ ﻣﻦ ﻏﲑ‬
‫ﻭﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﺑﺸﺮ‪ ،‬ﻗﺪ ﳒﻮﺕ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﺳﺤﺒﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﺮﻳﺎﺀ‬
‫ﻗﺼﺪ ﺍﻟﺮﻳﺎﺀ؛ ﻓﻼ ﻳﻀﺮﻩ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻳﻔﻌﻠﻪ ﻳﺮﻳﺪ ﻣﺮﺍﺀﺍﺓ ﺍﻟﻨﺎﺱ؛ ﻓﻴﻜﻮﻥ‬
‫ﻋﻠﻰ ﻭﺟﻬﻪ‪ ،‬ﺑﺎﳌﺮﺍﺀﺍﺓ ﺑﺎﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺫﻡ ﺍﻟﻨﻔﺲ ﻭﻋﻴﺒﻬﺎ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻗﺼﺪ‬
‫ﻗﺪ ﲨﻊ ﺑﲔ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﻹﺧﻼﺹ‪ .‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪(#ρ•Å r&uρ  :‬‬
‫ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻓﻼ ﻳﺴﺐ ﻧﻔﺴﻪ ﻣﻈﻬﺮًﺍ ﺫﻟﻚ‪ ،‬ﻭﻻ ﳝﺪﺣﻬﺎ ﺃﻳﻀًﺎ‪.‬‬
‫‪ãΝn=÷ètƒ Ÿωr& ∩⊇⊂∪ Í‘ρ߉Á9$# ÏN#x‹Î/ 7ΟŠÏ=tæ …çµ¯ΡÎ) ( ÿϵÎ/ (#ρãyγô_$# Íρr& öΝä3s9öθs%‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺇﻇﻬﺎﺭ ﻋﻴﻮﺏ ﺍﻵﺧﺮﻳﻦ‪:‬‬ ‫〈 ]ﺍﳌﻠﻚ‪.[١٤-١٣:‬‬ ‫‪ãÎ7sƒù:$# ß#‹Ïܯ=9$# uθèδuρ t,n=yz ôtΒ‬‬

‫ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺪ ﻳﺄﰐ ﺍﳌﺮﺀ ﻣﻦ ﻗﺒﻞ ﻋﻴﺐ ﺍﻵﺧﺮﻳﻦ؛ ﻷﻧﻪ ﺑﻌﻴﺒﻪ‬ ‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺃﻥ ﺑﻌﻀﻬﻢ ﺇﺫﺍ ﻗﺮﺏ ﺇﻟﻴﻪ ﻃﻌﺎﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﻴﻮﻡ‬
‫ﺍﳋﻤﻴﺲ‪ ،‬ﻭﻛﺄﻧﻪ ﺑﺬﻟﻚ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻣﻦ ﻋﺎﺩﺗﻪ ﺻﻮﻡ ﺍﳋﻤﻴﺲ‪،‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(١٤٣١‬ﻭﺃﲪﺪ )‪ ،(٧٦٩١‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﺃﻥ ﺍﻟﻨﱯ ‪‬‬ ‫ﻭﺍﻟﻨﱯ ‪ ‬ﺃﺭﺷﺪ ﻣﻦ ﺩﻋﻲ ﺇﱃ ﻃﻌﺎﻡ ﺇﱃ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻣﻔﻄﺮًﺍ‬
‫ﻗﺎﻝ‪" :‬ﺇﺫﺍ ُﺩﻋِﻲ ﺃﺣﺪﻛﻢ ﻓﻠﻴﺠﺐ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺻﺎﺋﻤًﺎ ﻓﻠُﻴﺼِﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻔﻄﺮًﺍ‬
‫ﻓﻠﻴﻄﻌﻢ"‪ .‬ﻭﻗﻮﻟﻪ‪" :‬ﻓﻠُﻴﺼِﻞ"‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ :‬ﻣﻌﻨﺎﻩ ﻓﻠﻴ ْﺪ ُ‬
‫ﻉ ﻷﻫﻞ ﺍﻟﻄﻌﺎﻡ‬
‫ﺑﺎﳌﻐﻔﺮﺓ ﻭﺍﻟﱪﻛﺔ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٢٣٦/٩‬‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٦٤٢‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺫﺭ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٣٨‬‬ ‫‪٣٧‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ – ﺭﲪﻪ ﺍﷲ – )‪ :(١‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳜﺮﺝ ﺍﻟﻐﻴﺒﺔ ﰲ‬ ‫ﻟﻪ ﻳﻜﻮﻥ ﻗﺪ ﺯﻛﻰ ﻧﻔﺴﻪ ﺑﻨﺠﺎﺗﻪ ﻭﺳﻼﻣﺘﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻴﺐ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻗﻮﺍﻟﺐ ﺷﱴ ‪ .‬ﺗﺎﺭ ﹰﺓ ﰲ ﻗﺎﻟﺐ ﺩﻳﺎﻧ ٍﺔ ﻭﺻﻼﺡ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻟﻴﺲ ﱄ ﻋﺎﺩﺓ‬ ‫ﺍﻬﺗﻢ ﺑﻪ ﻏﲑﻩ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻓﻼﻥ ‪-‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ -‬ﻻ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ ﺃﺑﺪًﺍ‪،‬‬
‫ﺃﻥ ﺃﺫﻛﺮ ﺃﺣﺪﹰﺍ ﺇﻻ ﲞﲑ‪ ،‬ﻭﻻ ﺃﺣﺐ ﺍﻟﻐﻴﺒﺔ ﻭﻻ ﺍﻟﻜﺬﺏ ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻭﻓﻼﻥ ﻣﺎ ﺭﺃﻳﺘﻪ ﺻﺎﺋﻤًﺎ ﻗﻂ‪ ،‬ﻭﻓﻼﻥ ﻻ ﲡﻮﺩ ﻳﺪﻩ ﺑﺎﳋﲑ ‪-‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ‬
‫ﺃﺧﱪﻛﻢ ﺑﺄﺣﻮﺍﻟﻪ ‪ .‬ﻭﻳﻘﻮﻝ ‪ :‬ﻭﺍﷲ ﺇﻧﻪ ﻣﺴﻜﲔ‪ ،‬ﺃﻭ ﺭﺟﻞ ﺟﻴﺪ؛‬ ‫ﺃﻧﻪ ﺃﻛﺜﺮ ﻣﺎ ﹰﻻ ﻣﲏ‪ -‬ﻭﻣﺮﺍﺩﻩ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﻟﺴﺖ ﻣﺜﻠﻬﻢ‪ ،‬ﻓﻠﻲ ﺣﻆ‬
‫ﻭﻟﻜﻦ ﻓﻴﻪ ﻛﻴﺖ ﻭﻛﻴﺖ ‪.‬ﻭﺭﲟﺎ ﻳﻘﻮﻝ‪ :‬ﺩﻋﻮﻧﺎ ﻣﻨﻪ‪ ،‬ﺍﷲ ﻳﻐﻔﺮ ﻟﻨﺎ‬ ‫ﻣﻦ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺻﺪﻗﺔ‪ ،‬ﻭﻟﻮ ﻋﻘﻞ ﻟﻘﺎﻝ‪:‬‬
‫ﻭﻟﻪ؛ ﻭﺇﳕﺎ ﻗﺼﺪﻩ ﺍﺳﺘﻨﻘﺎﺻﻪ‪ ،‬ﻭﻫﻀﻤﹰﺎ ﳉﻨﺎﺑﻪ‪.‬ﻭﳜﺮﺟﻮﻥ ﺍﻟﻐﻴﺒﺔ ﰲ‬ ‫ﻟﻨﻔﺴﻲ ﺃﺑﻜﻲ ﻟﺴـﺖ ﺃﺑﻜﻲ ﻟﻐﲑﻫﺎ‬
‫ﺡ ﻭﺩﻳﺎﻧﺔٍ‪ ،‬ﳜﺎﺩﻋﻮﻥ ﺍﷲ ﺑﺬﻟﻚ‪ ،‬ﻛﻤﺎ ﳜﺎﺩﻋﻮﻥ ﳐﻠﻮﻗﺎ‪،‬‬ ‫ﻗﻮﺍﻟﺐ ﺻﻼ ٍ‬ ‫ﻟﻨﻔﺴﻲ ﻣﻦ ﻧﻔﺴﻲ ﻋﻦ ﺍﻟﻨﺎﺱ ﺷﺎﻏﻞ‬
‫ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻣﻨﻬﻢ ﺃﻟﻮﺍﻧﹰﺎ ﻛﺜﲑ ﹰﺓ ﻣﻦ ﻫﺬﺍ ﻭﺃﺷﺒﺎﻫﻪ ‪.‬‬
‫ﺃﻭ ﻳﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪:‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻓﻊ ﻏﲑﻩ ﺭﻳﺎﺀ ﻓﲑﻓﻊ ﻧﻔﺴﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬ﻟﻮ ﺩﻋﻮﺕ‬
‫ﺍﻟﺒﺎﺭﺣﺔ ﰲ ﺻﻼﰐ ﻟﻔﻼﻥ؛ ﳌﺎ ﺑﻠﻐﲏ ﻋﻨﻪ ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﻟﲑﻓﻊ ﻧﻔﺴﻪ‬ ‫ﻟﺴـﺎَﻧﻚ ﻻ ﺗﺬﻛﺮ ﺑﻪ ﻋﻮﺭ ﹶﺓ ﺍﻣﺮﺉ‬
‫ﻭﻳﻀﻌﻪ ﻋﻨﺪ ﻣﻦ ﻳﻌﺘﻘﺪﻩ‪ .‬ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﻓﻼﻥ ﺑﻠﻴﺪ ﺍﻟﺬﻫﻦ ﻗﻠﻴﻞ ﺍﻟﻔﻬﻢ؛‬ ‫ﺕ ﻭﻟﻠﻨـﺎﺱ ﺃﻟﺴﻦ‬
‫ﻓﻜـﻠﱡﻚ ﻋـﻮﺭﺍ ٌ‬
‫ﻭﻗﺼﺪﻩ ﻣﺪﺡ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﺃﻓﻀﻞ ﻣﻨﻪ ‪.‬‬ ‫ﻭﻋﻴﻨﻚ ﺇﻥ ﺃﺑـﺪﺕ ﺇﻟﻴﻚ ﻣﻌﺎﻳًﺒـﺎ‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﳜﺮﺝ ﺍﻟﻐﻴﺒﺔ ﰲ ﻗﺎﻟﺐ ﲤﺴﺨﺮ ﻭﻟﻌﺐ‪ ،‬ﻟﻴﻀﺤﻚ‬ ‫ﻓﺼﻨﻬﺎ ﻭﻗﻞ‪ :‬ﻳﺎ ﻋﲔ ﻟﻠﻨـﺎﺱ ﺃﻋـﲔ‬
‫ﻏﲑﻩ ﺑﺎﺳﺘﻬﺰﺍﺋﻪ ﻭﳏﺎﻛﺎﺗﻪ ﻭﺍﺳﺘﺼﻐﺎﺭ ﺍﳌﺴﺘﻬﺰﺃ ﺑﻪ‪.‬‬ ‫ﻭﻟﻠﻌﻴّﺎﺑﲔ ﻭﺍﳌﻐﺘﺎﺑﲔ ﻃﺮﺍﺋﻖ ﻭﻓﻨﻮﻥ ﰲ ﻋﻴﺐ ﺍﻟﻨﺎﺱ ﻭﻏﻴﺒﺘﻬﻢ؛‬
‫ﻟﻴﺘﻤﻴﺰﻭﺍ ﺑﺬﻟﻚ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻟﲑﺍﺀﻭﺍ ﺑﺄﻬﻧﻢ ﺃﻓﻀﻞ ﻣﻨﻬﻢ‪ .‬ﻗﺎﻝ ﺷﻴﺦ‬
‫)‪) (١‬ﺍﻟﻔﺘﺎﻭﻯ ‪(٢٣٧/٢٨ :‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٤٠‬‬ ‫‪٣٩‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺷﻲﺀ‪ ،‬ﻓﻴﺠﺎﺭﻳﻬﻢ ﻭﻳﺒﺎﺭﻳﻬﻢ ﰲ ﺃﺷﻴﺎﺀ ﻳﻔﻌﻠﻬﺎ‪ ،‬ﺃﻭ ﻳﻈﻬﺮﻫﺎ ﳍﻢ ‪-‬ﻻ‬ ‫ﻭﻣﻨﻬﻢ ﻣﻦ ﳜﺮﺝ ﺍﻟﻐﻴﺒﺔ ﰲ ﻗﺎﻟﺐ ﺍﻟﺘﻌﺠﺐ‪ ،‬ﻓﻴﻘﻮﻝ ﺗﻌﺠﺒﺖ‬
‫ﺗﺪّﻳﻨًﺎ‪-‬؛ ﻟﻜﻦ ﻟﻴﺤﺎﻓﻆ ﻋﻠﻰ ﻣﻘﺎﻣﻪ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺭﲟﺎ ﺗﻜﻠﻢ ﻭﻭﻋﻆ‪ ،‬ﻻ‬ ‫ﻣﻦ ﻓﻼﻥ ﻛﻴﻒ ﻻ ﻳﻔﻌﻞ ﻛﻴﺖ ﻭﻛﻴﺖ؟! ﻭﻣﻦ ﻓﻼﻥ ﻛﻴﻒ ﻭﻗﻊ ﻣﻨﻪ‬
‫ﻷﻧﻪ ﻭﺟﺪ ﻣﺎ ﻳﺪﻋﻮ ﺇﱃ ﻭﻋﻆ ؛ﻟﻜﻦ ﻟﺸﻌﻮﺭﻩ ﺑﺄﻧﻪ ﻳﻨﺘﻈﺮ ﻣﻨﻪ ﻛﻼﻡ‬ ‫ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﻭﻛﻴﻒ ﻓﻌﻞ ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﻓﻴﺨﺮﺝ ﺍﲰﻪ ﰲ ﻣﻌﺮﺽ‬
‫ﻭﻭﻋﻆ ﻭﺃﻧﻪ ﻻ ﳛﺴﻦ ﺑﻪ ﺍﳋﺮﻭﺝ ﻣﻦ ﻏﲑ ﻛﻼﻡ ﻳﻨﺼﺖ ﻟﻪ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﺗﻌﺠﺒﻪ‪.‬‬
‫ﻓﻠﻢ ﻳﻜﻦ ﻣﻘﺼﻮﺩﻩ ﺫﻟﻚ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺗﻜﻠﻢ ﻋﻨﻪ ؛ ﺑﻞ ﻣﻘﺼﻮﺩﻩ ‪ :‬ﺃﻥ‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﳜﺮﺝ ﺍﻻﻏﺘﻤﺎﻡ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻣﺴﻜﲔ ﻓﻼﻥ‪ ،‬ﻏﻤﲏ ﻣﺎ‬
‫ﳛﺎﻓﻆ ﻋﻠﻰ ﺷﺨﺼﻴﺘﻪ ﻭﺟﺎﻫﻪ‪ ،‬ﻭﻣﻨـﺰﻟﺘﻪ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺪﺧﻞ‬
‫ﺟﺮﻯ ﻟﻪ ﻭﻣﺎ ﰎ ﻟﻪ‪ ،‬ﻓﻴﻈﻦ ﻣﻦ ﻳﺴﻤﻌﻪ ﺃﻧﻪ ﻳﻐﺘﻢ ﻟﻪ ﻭﻳﺘﺄﺳﻒ ﻭﻗﻠﺒﻪ‬
‫ﻏﺎﻣﺾ ﻭﺧﻔﻲ‪ ،‬ﻓﺈﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﻭﺟﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻓﻴﺆﺟﺮ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﺣﻔﻆ ﺟﺎﻫﻪ ﻋﻨﺪ ﺍﻟﻨﺎﺱ؛‬ ‫ﻣﻨﻄ ٍﻮ ﻋﻠﻰ ﺍﻟﺘﺸﻔﻲ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻗﺪﺭ ﻟﺰﺍﺩ ﻋﻠﻰ ﻣﺎ ﺑﻪ‪ ،‬ﻭﺭﲟﺎ ﻳﺬﻛﺮﻩ ﻋﻨﺪ‬
‫ﻓﻠﻴﺲ ﻟﻪ ﺇﻻ ﻣﺎ ﻧﻮﻯ‪.‬‬ ‫ﺃﻋﺪﺍﺋﻪ ﻟﻴﺘﺸﻔﻮﺍ ﺑﻪ ‪ .‬ﻭﻫﺬﺍ ﻭﻏﲑﻩ ﻣﻦ ﺃﻋﻈﻢ ﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﻮﺏ‬
‫ﻭﺍﳌﺨﺎﺩﻋﺎﺕ ﷲ ﻭﳋﻠﻘﻪ ‪.‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺍﻟﺘﺤﺪﺙ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻌﺒﺪ‪:‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻈﻬﺮ ﺍﻟﻐﻴﺒﺔ ﰲ ﻗﺎﻟﺐ ﻏﻀﺐ ﻭﺇﻧﻜﺎﺭ ﻣﻨﻜﺮ‪ ،‬ﻓﻴﻈﻬﺮ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺘﻜﻠﻢ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻳﻔﻌﻞ ﺑﻌﺾ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﺷﻴﺎﺀ ﻣﻦ ﺯﺧﺎﺭﻑ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻗﺼﺪﻩ ﻏﲑ ﻣﺎ ﺃﻇﻬﺮ‪.‬‬
‫ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻛﺄﻥ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺃﻛﺜﺮ ﺍﻟﻌﺒﺪ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ؛ ﺫ ﹼﻝ ﺑﻪ ﻟﺴﺎﻧﻪ‪،‬‬
‫ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ‪.‬‬
‫ﻭﺃﺻﺒﺢ ﻃّﻴﻌًﺎ ﰱ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺧﺎﺻﺔ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻣﺮﺍﺩﻩ‪ :‬ﺃﻧﻪ‬
‫ﻳﻔﻌﻞ ﺫﻟﻚ ﻭﻗﺪ ﺟﺮﺑﻪ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ ﺁﺧﺮ‪ :‬ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻈﻦ ﺃﻥ ﰲ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻮﺟﺎﻫﺔ ﻭﺍﳌﻨـﺰﻟﺔ‪:‬‬
‫ﺍﻟﺼﻴﺎﻡ ﺗﻌًﺒﺎ‪ ،‬ﻭﻣﺸﻘﺔ ﻭﻛﻠﻔﺔ‪ ،‬ﻭﻣﻦ ﺟﺮﺏ ﻋﺮﻑ ﺃﻧﻪ ﻻ ﺗﻌﺐ ﻓﻴﻪ‪،‬‬ ‫ﺣﻴﻨﻤﺎ ﻳُﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﺄﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳋﲑ‬
‫ﻭﻻ ﺗﻜﻠﻴﻒ ﻭﻻ ﻣﺸﻘﺔ‪ ،‬ﻭﻣﺮﺍﺩﻩ‪ :‬ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺭﲟﺎ‬ ‫ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﲢﺐ ﻛﺴﺐ ﺍﳉﺎﻩ ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺍﻧﺘﻘﻞ ﻋﻤﻠﻪ ﻣﻦ ﺩﻳﻮﺍﻥ ﺍﻟﺴﺮ ﺇﱃ ﺩﻳﻮﺍﻥ ﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﻛﻤﻦ ﻳﻘﻮﻝ‪ :‬ﻓﻼﻥ‬ ‫ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﳜﺸﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺗﻀﻌﻒ ﻣﻨـﺰﻟﺘﻪ‪ ،‬ﻟﻮ ﻓ ّﺮﻁ ﰲ‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٤٢‬‬ ‫‪٤١‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻭﺍﳉﺰﺀ ﻭﺍﻟﺼﻔﺤﺔ‪ ،‬ﻓﻴﺴﺮﺩ ﻣﺎ ﳛﻔﻈﻪ‪ ،‬ﻭﻣﺎ ﻣﺮﺍﺩﻩ ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ ﻟﻠﻨﺎﺱ‪:‬‬ ‫ﺃ ﱠﺫﻥ ‪-‬ﺍﻟﺒﺎﺭﺣﺔ‪ -‬ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﺑﻨﺼﻒ ﺳﺎﻋﺔ‪ ،‬ﻭﻣﺮﺍﺩﻩ ‪ :‬ﺃﻥ ﻣﻦ ﻋﺎﺩﺗﻪ‬
‫ﺇﻧﻪ ﻋﺎﱂ؛ ﻟﻴﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻨﺎﻥ‪ ،‬ﰒ ﻳﺘﻜﻠﻢ ﲟﺎ ﻻ ﻳﻌﺮﻓﻪ َﻣ ْﻦ ﺣﻮﻟﻪ ﻣﻦ‬ ‫ﺍﻟﻘﻴﺎﻡ ﻗﺒﻞ ﺍﻟﻔﺠﺮ؛ ﻭﳍﺬﺍ ﳌﺎ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻷﺻﺤﺎﺑﻪ‪ :‬ﺃﻳﻜﻢ‬
‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺭﲟﺎ ﺗﺸ ّﺪﻕ)‪ (١‬ﺑﺒﻌﺾ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﺍﻟﱵ ﻻ ﺗﺼﻠﺢ ﺇﻻ‬ ‫ﺭﺃﻯ ﺍﻟﻜﻮﻛﺐ ﺍﻟﺬﻱ ﺍﻧﻘﺾ ﺍﻟﺒﺎﺭﺣﺔ؟ ﻗﺎﻝ ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪:‬‬
‫ﻟﻜﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺮﲟﺎ ﻗﺎﻝ ‪ :‬ﺃﻧﺎ ﺃﺭﻯ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻋﻨﺪﻱ ﺃﻥ‬ ‫ﻼ ‪ :‬ﺃﻣﺎ ﺇﱐ ﱂ ﺃﻛﻦ ﰲ ﺻﻼﺓ‪،‬ﻭﻟﻜﲏ ﻟﺪﻏﺖ )‪.(١‬‬ ‫ﺃﻧﺎ‪ ،‬ﰒ ﺍﺳﺘﺪﺭﻙ ﻗﺎﺋ ﹰ‬
‫ﺍﻷﻣﺮ ﻛﻴﺖ ﻭﻛﻴﺖ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﱄ ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ‬
‫ﻓﻨﻔﻰ ﻣﺎ ﻗﺪ ﻳﺘﺒﺎﺩﺭ ﺇﻟﻴﻬﻢ ﻣﻦ ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﱐ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻭﻗﻠﺖ… ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﺍﻟﱵ ﻫﻲ‬
‫ﻟﺪﻏﺖ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﻋﺪﻡ ﻧﻮﻣﻲ؛ ﻭﺫﻟﻚ ﳌﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺷﺄﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻭﻟﻴﺴﺖ ﺷﺄﻥ ﺍﻟﻀﻌﻔﺎﺀ‬
‫ﺍﻟﺴﻠﻒ ﻣﻦ ﺗﺮﻙ ﻣﺪﺡ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺫﻛﺮ ﺍﶈﺎﺳﻦ‪ .‬ﻭﺃﺻﺤﺎﺏ ﻫﺬﻩ‬
‫ﻭﺍﳌﺒﺘﺪﺋﲔ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺃﺣﺪﻫﻢ ‪:‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻗﺼﺪﻫﻢ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﺣﺐ ﺍﶈﻤﺪﺓ؛ ﻓﻌﻤﻠﻬﻢ ﺣﺎﺑﻂ‪،‬‬
‫ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻋﻨﺪﻧﺎ ﻏﲑ ﺟﺎﺋﺰ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻗﺼﺪﻫﻢ ﺍﻟﺮﻳﺎﺀ؛ ﺍﻧﺘﻘﻞ ﻋﻤﻠﻬﻢ ﻣﻦ ﺩﻳﻮﺍﻥ ﺍﻟﺴ ّﺮ ﺇﱃ‬
‫ﻭﻣﻦ ﺃﻧﺘﻢ ﺣﱴ ﻳﻜﻮﻥ ﻟﻜﻢ ﻋﻨﺪ‬
‫ﺩﻳﻮﺍﻥ ﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﻓﻴﻘﻞ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻳﻨﻘﺺ ﺍﻷﺟﺮ‪.‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ :‬ﺍﻟﻮﻗﻴﻌﺔ ﰱ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪:‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﺃﻥ ﻳﺮﻓﻊ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﻓﻮﻕ ﻣﻨـﺰﻟﺘﻪ‪:‬‬
‫ﺇﻥ ﺑﻌﻀﻬﻢ ﻗﺪ ﻳﻐﺮﻳﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻮﻗﻴﻌﺔ ﰲ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ‬
‫ﻼ‪ -‬ﺑﺒﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﳜﻮﺽ ﰲ ﺩﻗﺎﺋﻘﻪ‬ ‫ﻓﻴﻌﺘﲏ ‪-‬ﻣﺜ ﹰ‬
‫ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﻮ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺃﻥ ﻳﱪﺯ ﻭﻳﺘﺴﻠﻖ ﻋﻠﻰ ﺃﻛﺘﺎﻓﻬﻢ؛‬
‫ﻭﻣﺴﺎﺋﻠﻪ‪ ،‬ﻭﻳﺮﺍﺟﻌﻪ‪ ،‬ﻭﳛﻔﻆ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ‬
‫ﻟﻴﻘﺎﻝ ﺭﺩ ﻋﻠﻰ ﻓﻼﻥ‪ ،‬ﻭﺃﻓﺤﻢ ﻋﻼًﻧﺎ‪ ،‬ﻭﻧﺎﻇﺮ ﻓﻼًﻧﺎ ﻓﻘﻄﻌﻪ ﺑﺎﳊﺠﺔ‬ ‫ﻭﺑﻌﺾ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﺈﺫﺍ ﻭﺟﺪ ﺍﺠﻤﻟﻠﺲ ﻛﺒﲑًﺍ ﺗﻜﻠﻢ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻓﻼﻥ‪،‬‬
‫ﻭﻏﻠﺒﻪ… ﺃﻭ ﺭﲟﺎ ﻳﺴﻘﻄﻬﻢ ﻟﻴﺘﻤﻴﺰ ﻫﻮ‪ ،‬ﻭﺭﲟﺎ ﺗﺼﻨﻊ ﺍﻟﺪﻋﺎﺀ ﳍﻢ؛‬ ‫ﻭﻗﺎﻝ ﻓﻼﻥ‪ ،‬ﻣﻮﺭﺩًﺍ ﺍﳌﺴﺎﺋﻞ ﻭﺃﺩﻟﺘﻬﺎ‪ ،‬ﻣﻊ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺬﻛﺮ ﺍﻟﻜﺘﺎﺏ‬

‫)‪ (1‬ﺗﺸﺪﻕ‪ :‬ﻟﻮﻯ ِﺷ ْﺪﻗﹶﻪ ﺑﻜﻼﻡ ﻳﺘﻔﺼﺢ‪ .‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ )‪.(٤٩٥/١‬‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻬﺑﺬﺍ ﺍﻟﻠﻔﻆ ﻣﺴﻠﻢ )‪(٢٢٠‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٤٤‬‬ ‫‪٤٣‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻗﻴﻞ ﰒ ﺃﻣﺮ ﺑﻪ ﻓﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬﻪ ﺣﱴ ﺃﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭ ")‪ (١‬ﻭﺫﻛﺮ‬ ‫ﳊﺪَﺏ ﻭﺍﳊﺮﺹ ﻋﻠﻴﻬﻢ؛ ﻓﻴﻘﻮﻝ ‪ :‬ﻓﻼﻥ ‪-‬ﻏﻔﺮ ﺍﷲ ﻟﻨﺎ ﻭﻟﻪ‪-‬‬ ‫ﻟﻴﻈﻬﺮ ﺍ ﹶ‬
‫ﻣﺜﻠﻪ ﰲ ﺍﺠﻤﻟﺎﻫﺪ ﻭﺍﳌﺘﺼﺪﻕ ﺭﻳﺎ ًﺀ ﻭﲰﻌﺔ‪.‬‬ ‫ﻗﺎﻝ ﻛﺬﺍ‪ ،‬ﻭﻓﻌﻞ ﻛﺬﺍ‪ ،‬ﻭﻓﻼﻥ ‪-‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳋﺬﻻﻥ‪ -‬ﻭﻗﻊ ﰲ‬
‫ﰒ ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻪ ﺟﺎﻫًﺎ ﺃﻭ ﻣﻨـﺰﻟﺔ‬ ‫ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﺭﲟﺎ ﺃﺑﺪﻯ ﺑﻌﺾ ﺍﻟﺸﻔﻘﺔ ﻭﺑﻌﺾ ﺍﻟﺮﲪﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺴﻜﲔ‬
‫ﻋﻠﻤﻴﺔ‪ ،‬ﻗﺪ ُﻳﺴﺄﻝ ﻋﻦ ﻣﺴﺄﻟﺔ ﻓﻼ ﻳﻌﺮﻓﻬﺎ ﻭﻻ ﻳﺪﺭﻛﻬﺎ‪ ،‬ﻓﻴﺨﺸﻰ ﺇﻥ‬ ‫ﻓﻼﻥ‪ ،‬ﺍﺑﺘﻠﻲ ﺑﻜﺬﺍ‪ ،‬ﻭﺭﲟﺎ ﺃﻇﻬﺮ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻹﻋﺮﺍﺽ‪ ،‬ﻓﺈﺫﺍ ﺫﻛﺮ ﻋﻨﺪﻩ‬
‫ﻗﺎﻝ ‪" :‬ﺍﷲ ﺃﻋﻠﻢ"‪ ،‬ﺃﻭ "ﻻ ﺃﺩﺭﻱ"‪ ،‬ﺳﻘﻄﺖ ﻣﻜﺎﻧﺘﻪ ﺃﻭ ﻫﻴﺒﺘﻪ ﻋﻨﺪ‬ ‫ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺃﻋﺮﺽ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺩﻋﻮﻩ ﻳﺴﺘﺮ ﺍﷲ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻴﻪ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻇﻨﻮﺍ ﺑﻪ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﻭﺃﻋﺮﺿﻮﺍ ﻋﻨﻪ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻌﻮﺍﻡ‪ :‬ﻛﻴﻒ ﻻ‬ ‫ﺍﺗﺮﻛﻮﻩ ﻻ ﺷﺄﻥ ﻟﻨﺎ ﺑﻪ‪ ،‬ﺃﻭ ﺃﺑﻌﺪﻭﻧﺎ ﻋﻦ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﺇﳕﺎ ﻣﺮﺍﺩﻩ‪ :‬ﺗﻨﻘﺺ‬
‫ﺗﻌﻠﻢ ﻭﺃﻧﺖ ﻬﺑﺬﻩ ﺍﳌﻨـﺰﻟﺔ؟ ﻓﻼ ﻳﺰﺍﻝ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳉﻬﺎﻝ ﻳﻐﺮﻭﻧﻪ ﺣﱴ‬ ‫ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻟﻜﻦ ﺑﻄﺮﻳﻘﺔ ﻟﺒﻘﺔ ﺫﻛﻴﺔ‪ ،‬ﻻ ﻳﺪﺭﻛﻬﺎ ﺇﻻ ﺃﺭﺑﺎﺏ‬
‫ﻼ‬
‫ﻀﹰ‬‫ﻳﻔﱵ ﺑﺎﳉﻬﻞ‪ ،‬ﻓﻴﺘﻘﺤﻢ ﺍﻟﻨﺎﺭ ﺿﺎ ﹰﻻ ﻣ ِ‬
‫ﺍﻟﻔﻘﻪ ‪.‬‬
‫ﻭﳍﺬﺍ ﳌﺎ ﺻﻌﺪ ﺑﻌﺾ ﺃﺣﺪ ﺍﻟﻌﻠﻢ ﺍﳌﻨﱪ‪ ،‬ﻓﺴﺌﻞ ﻓﻘﺎﻝ‪" :‬ﻻ ﺃﺩﺭﻱ"‪،‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‪ :‬ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻠﺸﻬﺮﺓ‪:‬‬
‫ﻗﺎﻝ ﺃﺣﺪ ﺍﳊﻀﻮﺭ‪ :‬ﻫﺬﺍ ﻟﻴﺲ ﻣﻘﺎﻡ ﻻ ﺃﺩﺭﻱ‪ ،‬ﻫﺬﺍ ﻣﻘﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻐﺮﻱ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ‬
‫ﻗﺎﻝ‪ :‬ﺇﳕﺎ ﻋﻠﻮﺕ ﺑﻘﺪﺭ ﻋﻠﻤﻲ‪ ،‬ﻭﻟﻮ ﻋﻠﻮﺕ ﺑﻘﺪﺭ ﺟﻬﻠﻲ ﻟﺒﻠﻐﺖ ﻋﻨﺎﻥ‬
‫ﻭﺍﻟﺘﻮﺳﻊ ﻓﻴﻪ‪ ،‬ﻭﻗﺼﺪﻩ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺘًﻴﺎ ُﻳﻘﹾﺼﺪ ﻟﻠﻔﺘﻮﻯ‪ ،‬ﺃﻭ ﻋﺎﳌﹰﺎ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪-‬ﺭﲪﻪ ﺍﷲ‪" : -‬ﺇﺫﺍ ﺗﺮﻙ ﺍﻟﻌﺎﱂ ﻻ ﺃﺩﺭﻱ‬
‫ﻳﺬﻛﺮ ﺍﲰﻪ‪ ،‬ﺃﻭ ﻣﺼﻨﻔﹰﺎ ﺗﺘﺪﺍﻭﻝ ﻛﺘﺒﻪ‪ ،‬ﺃﻭ ﺩﺍﻋﻴﺔ ﳚﺘﻤﻊ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪،‬‬
‫ﺃﺻﻴﺒﺖ ﻣﻘﺎﺗﻠﻪ" ‪.‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ‪ :‬ﺇﻥ ﺃﻭﻝ ﻣﻦ ﺗﺴﻌّﺮ ﻬﺑﻢ‬
‫ﺍﻟﻄﺮﻳﻘﺔﺍﻟﺜﺎﻟﺜﺔﻋﺸﺮﺓ‪:‬ﺇﻇﻬﺎﺭﺍﳋﺸﻮﻉ‬ ‫ﺍﻟﻨﺎﺭ ﺛﻼﺛﺔ‪ ،‬ﻭﻣﻨﻬﻢ‪ " :‬ﻭﺭﺟﻞ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻭﻋﻠﹼﻤﻪ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ‬
‫ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺪ ﻳﻐﺮﻱ ﺍﳌﺼﻠﻲ–ﺃﺣﻴﺎﻧﹰﺎ‪-‬ﺑﺈﻇﻬﺎﺭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﺘﺨﺸﻊ‬ ‫ﻓﺄﰐ ﺑﻪ ﻓﻌﺮّﻓﻪ ﻧﻌﻤﻪ ﻓﻌﺮﻓﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﻋﻤﻠﺖ ﻓﻴﻬﺎ؟ ﻗﺎﻝ‪ :‬ﺗﻌﻠﻤﺖ‬
‫ﻭﺍﻟﺘﺼﻨﻊ ﰲ ﺫﻟﻚ ‪ ،‬ﻓﻴﻘﺒﺾ ﻳﺪﻳﻪ ‪ ،‬ﻭﻳﺮﻓﻊ ﻛﺘﻔﻴﻪ‪ ،‬ﻭﻳﻄﺄﻃﻰﺀ‬ ‫ﺍﻟﻌﻠﻢ ﻭﻋﻠﻤﺘﻪ‪ ،‬ﻭﻗﺮﺃﺕ ﻓﻴﻚ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻛﺬﺑﺖ‪ ،‬ﻭﻟﻜﻨﻚ‬
‫ﺗﻌﻠﻤﺖ ﺍﻟﻌﻠﻢ ﻟﻴﻘﺎﻝ ﻋﺎﱂ‪ ،‬ﻭﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﻟﻴﻘﺎﻝ ﻫﻮ ﻗﺎﺭﺉ؛ ﻓﻘﺪ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (١٩٠٥‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬
‫ﻭﻗﻄﻊ ﺍﻟﻘﺮﺍﺀﺓ ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺩﻋﺎﺀ ﺍﻟﻘﻨﻮﺕ ﻓﺈﻧﻚ ﺭﺍﺀ ﻭﺳﺎﻣﻊ ﺍﻟﻌﺠﺐ ﻣﻦ‬
‫ﺍﻹﻏﺮﺍﺏ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﺸﻘﻴﻖ ﻭﺍﻟﺘﻔﺼﻴﻞ؛ ﻻﺳﺘﺤﻼﺏ ﺍﻟﺪﻣﻮﻉ‬
‫ﻭﺍﺳﺘﻘﻄﺎﺭ ﺍﻟﺒﻜﺎﺀ)‪ ، (١‬ﻭﺭﲟﺎ ﻗﺮﺃ ﺁﻳﺎﺕ ﻋﻈﻴﻤﺎﺕ‪ ،‬ﻓﻴﻬﺎ ﺍﻟﻮﻋﺪ‬
‫ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺍﻟﺰﺟﺮ ﻭﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﺘﺨﻮﻳﻒ‪ ،‬ﻓﻤﺎ ﻳﺒﻜﻲ ﻭﻻ ُﻳﺒْﻜﻲ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺟﺎﺀ ﺩﻋﺎﺀ ﺍﻟﻘﻨﻮﺕ ﲰﻌﺖ ﺍﻟﺼﻴﺎﺡ ﻭﺍﻟﻨﻮﺍﺡ‪ ،‬ﻭﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻌﻮﻳﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ – ﺭﲪﻪ ﺍﷲ – ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻨﻔﻴﺲ )ﺗﻠﺒﻴﺲ‬
‫ﺇﺑﻠﻴﺲ( ‪:‬ﺫﻛﺮ ﺗﺒﻠﻴﺲ ﺇﺑﻠﻴﺲ ﰲ ﺍﻟﺘﺨﺸﻊ ﻭﻣﻄﺄﻃﺄﺓ ﺍﻟﺮﺃﺱ ﻭﺇﻗﺎﻣﺔ‬
‫ﺍﻟﻨﺎﻣﻮﺱ ‪ :‬ﺇﺫﺍ ﺳﻜﻦ ﺍﳋﻮﻑ ﺍﻟﻘﻠﺐ ﺃﻭﺟﺐ ﺧﺸﻮﻉ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻻ‬
‫ﳝﻠﻚ ﺻﺎﺣﺒﻪ ﺩﻓﻌﻪ ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺬﻣﻮﻡ ﺗﻜﻠﻒ ﺍﻟﺘﺨﺸﻊ ﻭﺍﻟﺘﺒﺎﻛﻲ‬
‫ﻭﻣﻄﺄﻃﺄﺓ ﺍﻟﺮﺃﺱ ﻟﲑﻯ ﺍﻹﻧﺴﺎﻥ ﺑﻌﲔ ﺍﻟﺰﻫﺪ‪ ،‬ﻭﺍﻟﺘﻬﻴﺆ ﻟﻠﻤﺼﺎﻓﺤﺔ‬
‫ﻭﺗﻘﺒﻴﻞ ﺍﻟﻴﺪ ﻭﺭﲟﺎ ﻗﻴﻞ ﻟﻪ ﺍﺩﻉ ﻟﻨﺎ ‪،‬ﻓﺘﻬﻴﺄ ﻟﻠﺪﻋﺎﺀ ﻛﺄﻧﻪ ﻳﺴﺘﻨـﺰﻝ‬
‫ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﺃﻧﻪ ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﺩﻉ ﻟﻨﺎ‪ ،‬ﻓﻜﺮﻩ‬
‫ﺫﻟﻚ ﻭﺍﺷﺘﺪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﰲ ﺍﳋﺎﺋﻔﲔ ﻣﻦ ﲪﻠﻪ ﺍﳋﻮﻑ ﻋﻠﻰ ﺷﺪﺓ ﺍﻟﺬﻝ ﻭﺍﳊﻴﺎﺀ‬
‫ﻓﻠﻢ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﻔﻀﻴﻠﻪ؛ ﻷﻧﻪ ﻻ ﺧﺸﻮﻉ‬
‫ﳋﺒَﺮ ‪.‬‬ ‫)‪ (1‬ﺍﻧﻈﺮ ﺭﺳﺎﻟﺔ ﺍﻟﺸﻴﺦ ﺑﻜﺮ ﺃﺑﻮ ﺯﻳﺪ ﻋﻦ ﺩﻋﺎﺀ ﺍﻟﻘﻨﻮﺕ ‪ ،‬ﻓﻔﻴﻬﺎ ﺍ ﹸ‬
‫ﳋﺒْﺮ ﻋﻦ ﻫﺬﺍ ﺍ ﹶ‬
‫‪٤٦‬‬ ‫‪٤٥‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬
‫ﺭﺃﺳﻪ‪ ،‬ﻣﺘﺨﺎﺷﻌﹰﺎ ﻣﺘﻤﺎﻭﺗﹰﺎ ﰲ ﺣﺎﻝ ﻣﻦ ﺍﻟﺘﺼﻨﻊ ﻭﺍﻟﺘﻜﻠﻒ ﱂ ﺗﺮﺩ‬
‫ﻬﺑﺎ ﺳﻨﺔ‪ ،‬ﻭﱂ ﺗﺼﺪﺭ ﻋﻦ ﺇﺧﻼﺹ ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﺷﻲ‪ :‬ﻧﻈﺮ‬
‫ﺏ ﻗـﺪ ﻧﻜﺲ ﺭﺃﺳﻪ ﰲ ﺍﻟﺼﻼﺓ ‪،‬‬ ‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺷـﺎ ٍ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﻫﺬﺍ ؟ ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻓﺈﻥ ﺍﳋﺸﻮﻉ ﻻ ﻳﺰﻳﺪ ﻋﻤﺎ ﰲ‬
‫ﺍﻟﻘﻠﺐ ﻓﻤﻦ ﺃﻇﻬﺮ ﻟﻠﻨﺎﺱ ﺧﺸﻮﻋﹰﺎ ﻏﲑ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻓﺈﳕﺎ ﺃﻇﻬﺮ ﻧﻔﺎﻗﹰﺎ‬
‫ﻋﻠﻰ ﻧﻔﺎﻕ)‪ (١‬ﻭﺍﻟﺴﻨﺔ ﰲ ﺫﻟﻚ ﻣﻌﺮﻭﻓﺔ‪ :‬ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﻮﺿﻊ‬
‫ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻭﺿﻊ ﺍﻟﻴﺪﻳﻦ ﺇﺣﺪﺍﳘﺎ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ‪-‬ﺍﻟﻴﻤﲎ ﻋﻠﻰ‬
‫ﺍﻟﻴﺴﺮﻯ‪ -‬ﻋﻠﻰ ﺍﻟﺼﺪﺭ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻋﻠﻰ ﺍﻟﺒﻄﻦ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ‬
‫ﲨﺎﻫﲑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺟﺎﺀ ﻓﻴﻪ ﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ‪ ،‬ﻭﻫﻮ ﺃﺻﺢ‬
‫ﻣﺎ ﻭﺭﺩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ)‪ ،(٢‬ﻭﺃﻥ ﻳﻌﺘﺪﻝ ﺍﻹﻧﺴﺎﻥ ﰲ ﻗﻴﺎﻣﻪ ﻭﻗﻌﻮﺩﻩ‪،‬‬
‫ﻭﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ ﻛﻤﺎ ﻛﺎﻥ ﻫﺪﻱ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺭﲟﺎ ﺟﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﺍﻟﻘﺎﺭﺉ ﻓﺄﻏﺮﺍﻩ ﺑﺎﻟﺒﻜﺎﺀ؛ ﺣﱴ ﳜﺸﻊ ﺍﻟﻨﺎﺱ‬
‫ﻟﻘﺮﺍﺀﺗﻪ ‪ ،‬ﻭﻳﺒﻜﻮﻥ ﻟﺴﻤﺎﻉ ﺑﻜﺎﺋﻪ‪،‬ﻭﻛﻠﻤﺎ ﻛﺜﺮ ﺍﳉﻤﻊ ﺯﺍﺩ ﰲ ﺍﻟﺒﻜﺎﺀ ‪،‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﻳﻨﻮﺭﻱ ﰲ ﺍﺠﻤﻟﺎﻟﺴﺔ ﺭﻗﻢ ‪١٦٩٢،٣٤٣٤‬‬
‫)‪(٢‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧﺰﳝﺔ )‪ ، (٤٧٩‬ﻣﻦ ﺣﺪﻳﺚ ﻭﺍﺋﻞ ﺑﻦ ﺣﺠﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﺻﻠﻪ ﻋﻨﺪ ﻣﺴﻠﻢ )‪(٤٠١‬‬
‫ﺑﺪﻭﻥ ﻟﻔﻈﺔ " ﻋﻠﻰ ﺻﺪﺭﻩ "‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٤٨‬‬ ‫‪٤٧‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺇﻥ ﻋﻤﺮ ﺇﺫﺍ ﻣﺸﻰ ﻟﺸﺪﻳﺪ ﺍﻟﻮﻁﺀ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﺟﻬﻮﺭﻱ ﺍﻟﺼﻮﺕ‬ ‫ﻓﻮﻕ ﺧﺸﻮﻉ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ .-‬ﻭﰲ ﺻﺤﻴﺢ‬
‫‪.‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺧﻴﺜﻤﻪ ‪ :‬ﻗﺎﻟﺖ ﺍﻟﺸﻔﺎ ﺑﻨﺖ ﻋﺒﺪ ﺍﷲ ﻭﺭﺃﺕ ﻓﺘﻴﺎﻧﹰﺎ ﻳﻘﺼﺮﻭﻥ‬ ‫ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﻗﺎﻝ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﰲ ﺍﳌﺸﻲ ﻭﻳﺘﻜﻠﻤﻮﻥ ﺭﻭﻳﺪﹰﺍ ﻓﻘﺎﻟﺖ‪ :‬ﻣﺎ ﻫﺬﺍ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺴﺎﻙ‪ .‬ﻗﺎﻟﺖ ‪:‬‬ ‫ﻭﺳﻠﻢ – ﻛﺜﲑﹰﺍ ﳑﺎ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ)‪ . (١‬ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‬
‫ﻛﺎﻥ –ﻭﺍﷲ‪ -‬ﻋﻤﺮ ﺇﺫﺍ ﺗﻜﻠﻢ ﺃﲰﻊ‪ ،‬ﻭﺇﺫﺍ ﻣﺸﻰ ﺃﺳﺮﻉ ﻭﺇﺫﺍ ﺿﺮﺏ‬ ‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻷﺟﻞ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺂﻳﺎﻬﺗﺎ‪ ،‬ﻭﻗﺪ‬
‫)‪(١‬‬
‫ﺃﻭﺟﻊ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺎﺳﻚ ﺣﻘﹰﺎ ‪.‬ﺍ ﻫـ ‪،‬ﳐﺘﺼﺮﹰﺍ‬ ‫ﻗﺎﻝ ﺍﷲ –ﺗﻌﺎﱃ‪ ) -‬ﺃﻭﱂ ﻳﺮﻭﺍ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﻮﻗﻬﻢ ﻛﻴﻒ ﺑﻨﻴﻨﺎﻫﺎ( ﻭﻗﺎﻝ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺍﺳﺘﻌﻈﺎﻡ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‬ ‫) ﻗﻞ ﺍﻧﻈﺮﻭﺍ ﻣﺎﺫﺍ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ (‪ ،‬ﻭﰲ ﻫﺬﺍ ﺭﺩ ﻋﻠﻰ‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺧﻼﻑ ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﺍﳌﺘﺼﻮﻓﲔ ﻓﺈﻥ ﺃﺣﺪﻫﻢ ﻳﺒﻘﻰ ﺳﻨﲔ ﻻ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﲣﺎﺷﻌﹰﺎ‬
‫ﻼ ﺑﺰﻋﻤﻬﻢ ‪.‬ﻭﻋﻦ ﺃﰊ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ‪ :‬ﱂ ﻳﻜﻦ‬ ‫ﻭﺗﺬﻟ ﹰ‬
‫ﺇﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻌﻈﻢ ﰲ ﻋﻴﻨﻪ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‪،‬‬
‫ﻭﻳﻐﺮﻳﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻬﺑﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺧﻼﻑ‬ ‫ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻣﻨﺤﺮﻓﲔ ﻭﻻ‬
‫ﻼ‪ ،-‬ﻓﺮﲟﺎ ﺗﻌﻠﻖ ﺑﻌﺾ ﺍﻟﺸﺒﺎﺏ‬ ‫ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﺧﻼﻑ ﺍﻟﺸﺮﻳﻌﺔ –ﻣﺜ ﹰ‬ ‫ﻣﺘﻤﺎﻭﺗﲔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺘﻨﺎﺷﺪﻭﻥ ﺍﻟﺸﻌﺮ ﰲ ﳎﺎﻟﺴﻬﻢ‪ ،‬ﻭﻳﺬﻛﺮﻭﻥ ﺃﻣﺮ‬
‫ﺑﺎﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﻋﻤﻞ ﻋﻈﻴﻢ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺍﻟﻨﱯ ‪‬‬ ‫ﺟﺎﻫﻠﻴﺘﻬﻢ ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﻳﺪ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺃﻣﺮ ﺩﻳﻨﻪ ﺩﺍﺭﺕ‬
‫‪-‬ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ‪" :-‬ﺇﻥ ﰲ ﺍﳉﻨﺔ ﻣﺌﺔ ﺩﺭﺟﺔ ﺃﻋﺪّﻫﺎ ﺍﷲ‬ ‫ﻼ‬
‫ﲪﺎﻟﻴﻖ ﻋﻴﻨﻴﻪ ﻛﺄﻧﻪ ﳎﻨﻮﻥ ‪ .‬ﻭﻋﻦ ﻛﻬﻤﺲ ﺑﻦ ﺍﳊﺴﲔ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﺎ ﺑﲔ ﺍﻟﺪﺭﺟﺘﲔ ﻛﻤﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺗﻨﻔﺲ ﻋﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻛﺄﻧﻪ ﻳﺘﺤﺎﺯﻥ ﻓﻠﻜﺰﻩ ﻋﻤﺮ‪ ،‬ﺃﻭ ﻗﺎﻝ‪:‬‬
‫ﻭﺍﻷﺭﺽ")‪ ،(٢‬ﻭﻗﺎﻝ ‪ ‬ﻋﻦ ﺍﻹﺳﻼﻡ‪" :‬ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ‪ :‬ﺍﳉﻬﺎﺩ ﰲ‬ ‫ﻟﻜﻤﻪ ‪ .‬ﻭﻋﻦ ﻋﺎﺻﻢ ﺑﻦ ﻛﻠﻴﺐ ﺍﳉﺮﻣﻲ‪:‬ﻗﺎﻝ ﻟﻘﻲ ﺃﰊ ﻋﺒ َﺪ ﺍﻟﺮﲪﻦ ﺑﻦ‬
‫ﺍﻷﺳﻮﺩ ﻭﻫﻮ ﳝﺸﻲ ﻭﻛﺎﻥ ﺇﺫﺍ ﻣﺸﻰ ﳝﺸﻲ ﺟﻨﺐ ﺍﳊﺎﺋﻂ ﻣﺘﺨﺸﻌﹰﺎ ‪،‬‬
‫)‪ (١‬ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ )‪ (٢٨٣-٢٨٠‬ﻣﻦ ﺍﻟﻄﺒﻌﺔ ﺍﳌﻨﱪﻳﻪ‬ ‫ﻓﻘﺎﻝ ﺃﰊ‪ :‬ﻣﺎﻟﻚ ﺇﺫﺍ ﻣﺸﻴﺖ ﻣﺸﻴﺖ ﺇﱃ ﺟﻨﺐ ﺍﳊﺎﺋﻂ‪ :‬ﺃﻣﺎ – ﻭﺍﷲ‪-‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٧٩٠‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ‪ (٢٥٣١‬ﰲ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺚ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٥٠‬‬ ‫‪٤٩‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ")‪.(١‬‬ ‫ﻭﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﺍﳉﻬﺎﺩ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻛﻤﺎ‬ ‫)‪(١‬‬
‫ﺳﺒﻴﻞ ﺍﷲ"‬
‫ﻭﻗﺪ ﻗﺘﻞ ﺭﺟﻞ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪" :‬ﺇﱐ ﺭﺃﻳﺘﻪ ﰲ ﺍﻟﻨﺎﺭ")‪ ،(٢‬ﰒ‬ ‫ﻗﺎﻝ‪ztΒ#u ôyϑx. ÏΘ#uutù:$# ωÅfó¡yϑø9$# nοu‘$yϑÏãuρ Ædl!$utù:$# sπtƒ$s)Å™ ÷Λäù=yèy_r&  :‬‬

‫ﺫﻛﺮ ﺃﻧﻪ ﺭﺁﻩ ﻳﻌﺬﺏ ﰲ ﺑﺮﺩﺓ ﻏﻠﻬﺎ‪ ،‬ﻭﺁﺧﺮ ﻗﺎﺗﻞ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﻓﻠﻤﺎ‬ ‫‪3 «!$# y‰ΖÏã tβ…âθtFó¡tƒ Ÿω 4 «!$# È≅‹Î6y™ ’Îû y‰yγ≈y_uρ Í½zFψ$# ÏΘöθu‹ø9$#uρ «!$$Î/‬‬

‫ﺍﺷﺘﺪﺕ ﺟﺮﺍﺣﻪ ‪ ،‬ﻭﺿﻊ َﻧﺼْﻞ ﺳﻴﻔﻪ ﺑﺎﻷﺭﺽ ‪ ،‬ﻭﺫﺑﺎﺑﻪ)‪ (٣‬ﻋﻠﻰ‬ ‫‪(#ρãy_$yδuρ (#θãΖtΒ#u‬‬ ‫ﺍ‪ t‬ﻟﺬﻳﻦ‬ ‫‪∩⊇∪ tÏΗÍ>≈©à9$# tΠöθs)ø9$# “ω÷κu‰ Ÿω ª!$#uρ‬‬

‫ﺻﺪﺭﻩ ﰒ ﺍﺗﻜﺄ ﻋﻠﻴﻪ‪ ،‬ﺣﱴ ﺧﺮﺝ ﻣﻦ ﻇﻬﺮﻩ)‪ ،(٤‬ﻓﻤﺎﺕ ‪ ،‬ﻭﻗﺪ ﺃﺧﱪ‬ ‫‪4 «!$# y‰ΨÏã ºπy_u‘yŠ ãΝsàôãr& öΝÎκŦèΡr&uρ ôΜÏλ;¨uθøΒr'Î/ «!$# È≅‹Î6y™ ’Îû (#ρ߉yγ≈y_uρ‬‬

‫ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻧﻪ ﰲ ﺍﻟﻨﺎﺭ ‪-‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ‪.-‬‬ ‫‪5β¨uθôÊÍ‘uρ çµ÷ΨÏiΒ 7πyϑômuÎ/ Οßγš/u‘ öΝèδãÅe³t6ム∩⊄⊃∪ tβρâ“Í←!$xø9$# ÞΟèδ y7Íׯ≈s9'ρé&uρ‬‬

‫ﺇ ﹰﺫﺍ ﻻﺑﺪ ﻣﻦ ﺗﺼﺤﻴﺢ ﺍﻟﻨﻴﺔ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫‪©!$# ¨βÎ) 4 #´‰t/r& !$pκÏù‬‬ ‫‪š ∩⊄⊇∪ íΟŠÉ)–Β ÒΟŠÏètΡ $pκÏù öΝçλ°; ;M≈¨Ζy_uρ‬ﺧﺎﻟﺪﻳﻦ‬
‫‪〈 ÒΟŠÏàtã íô_r& ÿ…çνy‰ΨÏã‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﻣﻠﺤﻤﺔ ﺍﳉﻬﺎﺩ ﺍﻟﱵ ﺳﻄﺮﻫﺎ ﺃﺑﻨﺎﺀ ﺍﻟﺼﺤﻮﺓ‬
‫]ﺍﻟﺘﻮﺑﺔ‪.[٢٢-١٩:‬‬
‫ﻋﻈﻤﻴﺔ‪ ،‬ﺳﻄﺮﺕ ﻓﻴﻬﺎ ﺃﻋﻈﻢ ﺁﻳﺎﺕ ﺍﻟﺒﻄﻮﻟﺔ ﻭﺍﻟﺸﺠﺎﻋﺔ‪ ،‬ﻭﺍﻻﺳﺘﻌﻼﺀ‬
‫ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻳﻦ ﻏﺮﻗﻮﺍ ﰲ ﺍﳌﻠﺬﺍﺕ ﻭﺍﻟﺘﺮﻑ‪،‬‬ ‫ﻓﺎﳉﻬﺎﺩ ﺑﺎﺏ ﻋﻈﻴﻢ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ؛ ﻭﻟﻜﻦ ﺍﳉﻬﺎﺩ ﻟﻪ‬
‫ﻳﻨﺘﺰﻋﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺍﻧﺘﺰﺍﻋًﺎ‪ ،‬ﻭﻳﺬﻫﺒﻮﻥ ﻣﻦ ﺍﻟﺮﻓﺎﻫﻴﺔ ﻭﺍﻟﻨﻌﻴﻢ ‪ ،‬ﻭﺍﻟﺮﺍﺣﺔ‬ ‫ﺿﻮﺍﺑﻄﻪ ﻭﺃﺳﺒﺎﺑﻪ ﻭﺷﺮﻭﻃﻪ‪ ،‬ﻭﺍﺠﻤﻟﺎﻫﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻌﻠﻢ ﺃﺣﻜﺎﻡ‬
‫ﻭﺍﻟﺪﻋﺔ؛ ﺑﻞ ﻣﻦ ﺃﻣﺎﻛﻦ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻠﻐﻮ ﻭﺍﻟﻠﻌﺐ ﻣﻊ ﺃﻗﺮﺍﻬﻧﻢ ﻭﺯﻣﻼﺋﻬﻢ؛‬ ‫ﺍﳉﻬﺎﺩ؛ ﺣﱴ ﻳﻌﻠﻢ ﻛﻴﻒ ﳚﺎﻫﺪ‪ ،‬ﻭﺃﻳﻦ ﳚﺎﻫﺪ‪ ،‬ﻭﻣﱴ ﳚﺎﻫﺪ‪ ،‬ﻭﲢﺖ‬
‫ﺣﱴ ﻳﺒﺤﺜﻮﺍ ﻋﻦ ﺍﳌﻮﺕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻋﻠﻰ ﺛﺮﻯ ﻭﺟﺒﺎﻝ‬ ‫ﺃﻱ ﺭﺍﻳﺔ ﳚﺎﻫﺪ؟ﻛﻤﺎ ﺃﻥ ﺍﺠﻤﻟﺎﻫﺪ ﻻﺑﺪ ﺃﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺻﻼﺡ‬
‫ﺍﻟﻨﻴﺔ‪ ،‬ﻓﻜﻢ ﻣﻦ ﻗﺘﻴﻞ ﺑﲔ ﺍﻟﺼﻔﲔ ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻨﻴﺘﻪ‪ ،‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٨١٠ ، ١٢٣‬ﻭﻣﺴﻠﻢ )‪ (١٩٠٤‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪. ‬‬ ‫ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪" :‬ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (١١٤‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪.‬‬
‫)‪ (3‬ﺫﹸﺑﺎﺏ ﺍﻟﺴﻴﻒ‪ :‬ﺣ ﱡﺪ ﻃﺮﻓﻪ ﺍﻟﺬﻱ ﺑﲔ ﺷﻔﺮﺗﻴﻪ‪.‬‬
‫)‪ (4‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٨٩٨‬ﻭﻣﺴﻠﻢ)‪ ،(١١٢‬ﻣﻦ ﺣﺪﻳﺚ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺍﻟﺴﺎﻋﺪﻱ‬ ‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ (٢١٥٤٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٢٦١٦‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٣٩٧٣‬ﻣﻦ ﺣﺪﻳﺚ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬ ‫ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪ ،‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٥٢‬‬ ‫‪٥١‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﻱ ﻟﻴﺒﻜﻴﺎﻥ ﻗﺎﻝ‪ :‬ﻓﺎﺭﺟﻊ ﺇﻟﻴﻬﻤﺎ‬

‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻟﻘﺪ ﺃﺗﻴﺖ ﻭﺇﻥ ﻭﺍﻟﺪ ّ‬ ‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪،‬ﻭﻓﻠﺴﻄﲔ‪ ،‬ﻭﺍﻟﺸﻴﺸﺎﻥ ﻭﺍﻟﺒﻮﺳﻨﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﰲ ﺫﻟﻚ‬
‫ﻓﺄﺿﺤﻜﻬﻤﺎ ﻛﻤﺎ ﺃﺑﻜﻴﺘﻬﻤﺎ")‪.(١‬‬ ‫ﺃﻗﺎﺻﻴﺺ ﻭﺑﻄﻮﻻﺕ‪ ،‬ﺍﻣﺘﻸﺕ ﻬﺑﺎ ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ ﻭﺍﻷﺷﺮﻃﺔ‪.‬‬
‫ﻓﺒﻌﻀﻬﻢ ﻗﺪ ﻳﺄﺗﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺟﻬﺔ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻭﻫﺬﺍ ﻣﺼﺪﺍﻕ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﺃﻥ ﺍﳉﻬﺎﺩ ﻗﺎﺋﻢ ﺇﱃ ﻗﻴﺎﻡ‬
‫ﻼ‪ -‬ﻓﺮﻳﻀﺔ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﺧﻼﻑ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻴﺰﻳﻦ ﻟﻪ ‪-‬ﻣﺜ ﹰ‬ ‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻋﻠﻰ ﺭﻏﻢ ﻛﻞ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﺍﻟﺘﺨﻠﻒ ﺍﻟﺬﻱ ﲤ ﱡﺮ ﺑﻪ ﺍﻷﻣﺔ؛‬
‫ﻏﲑﻫﺎ ﺃﻟﺰﻡ ﻣﻨﻬﺎ ﻭﺃﻭﺟﻪ‪ ،‬ﻓﻴﻐﺮﻳﻪ ﺑﺬﻟﻚ ﺣﱴ ﻳﺘﺮﻛﻪ‪ ،‬ﻭﺭﲟﺎ ﺯﻳﻦ ﻟﻪ‬ ‫ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪-‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﺮﺽ ﻋﲔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻮﻳﺼﺔ‪ ،‬ﺍﻟﱵ ﻻ‬ ‫ﻋﻨﻬﻤﺎ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪" :‬ﻻ ﻫﺠﺮﺓ ﺑﻌﺪ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﻟﻜﻦ ﺟﻬﺎﺩ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﱵ ﻓﻴﻬﺎ ﺇﻻ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺭﲟﺎ ﻋﺎﺏ ﺑﻌﻀﻬﻢ ﻣﻦ‬ ‫ﻭﻧﻴﺔ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻨﻔﺮﰎ ﻓﺎﻧﻔﺮﻭﺍ")‪.(١‬‬
‫ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﻭﻻ ﻳﻌﻤﻠﻪ‪ ،‬ﻭﻋﺪﻩ ﻣﻦ ﺍﻟﻘﺎﻋﺪﻳﻦ‪.‬‬ ‫ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﳉﻬﺎﺩ ﻻﺑﺪ ﻓﻴﻪ ﻣﻦ ﺇﺫﻥ ﺍﻷﺑﻮﻳﻦ‪،‬‬
‫ﻭﺭﲟﺎ ﲢﺪﺙ ﺑﻌﻀﻬﻢ ﻋﻦ ﻣﺸﺎﻫﺪ ﺍﳉﻬﺎﺩ ﻓﻘﺎﻝ‪ :‬ﺭﺃﻳﺖ‬ ‫ﻓﺒﻌﻀﻬﻢ ﻗﺪ ﳜﺮﺝ ﻟﻠﺠﻬﺎﺩ ﺩﻭﻥ ﺇﺫﻥ ﺍﻷﺑﻮﻳﻦ‪ ،‬ﻭﳌﺎ ﺳُﺌﻞ ﺍﻟﻨﱯ ‪:‬‬
‫ﻛﺬﺍ‪ ،‬ﻭﻓﻌﻠﺖ ﻛﺬﺍ‪ ،‬ﻭﺣﺼﻞ ﱄ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻛﻴﺖ ﻭﻛﻴﺖ‪،‬‬ ‫"ﺃﻱ ﺍﻟﻌﻤﻞ ﺃﺣﺐ ﺇﱃ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻭﻗﺘﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻱ؟‬
‫)‪(٢‬‬
‫ﻗﺎﻝ‪ :‬ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻱ؟ ﻗﺎﻝ‪ :‬ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ"‬
‫ﻼ‪ -‬ﻭﻗﺪ‬
‫ﻭﺭﲟﺎ ﺍﺩﻋﻰ ﺑﻌﻀﻬﻢ ﻣﺎ ﻟﻴﺲ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺃﺣﺪﻫﻢ ‪-‬ﻣﺜ ﹰ‬
‫ﻓﻘﺪﻡ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪" ،‬ﻭﺟﺎﺀ ﺭﺟﻞ ﺇﱃ‬
‫ﺭﺑﻂ ﻳﺪﻩ‪ ،‬ﻭﺯﻋﻢ ﺃﻧﻪ ﺃﺻﻴﺐ ﰲ ﺇﺣﺪﻯ ﺍﳌﻌﺎﺭﻙ‪ ،‬ﻭﳌﺎ ﲢﻘﻘﺖ ﻣﻨﻪ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻓﺎﺳﺘﺄﺫﻧﻪ ﰲ ﺍﳉﻬﺎﺩ ﻓﻘﺎﻝ‪ :‬ﺃﺣﻲٌ ﻭﺍﻟﺪﺍﻙ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺗﺒﲔ ﱄ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﺸﺒﻊ ﲟﺎ ﱂ ﻳﻌﻂ‪ ،‬ﻭﻳﺪﻋﻲ ﻣﺎ ﱂ ﳛﺪﺙ ﻟﻪ‪.‬‬
‫ﻓﻔﻴﻬﻤﺎ ﻓﺠﺎﻫﺪ")‪ ،(٣‬ﻭﰲ ﺭﻭﺍﻳﺔ‪" :‬ﺃﺗﻰ ﺭﺟﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺃﺋﻤﺔ ﺍﻟﺴﻠﻒ ﻣﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﲢﻔﻈﹰﺎ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‪،‬‬ ‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﱐ ﺟﺌﺖ ﺃﺭﻳﺪ ﺍﳉﻬﺎﺩ ﻣﻌﻚ ﺃﺑﺘﻐﻲ ﻭﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ‬
‫ﺧﺎﺻﺔ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﳉﻬﺎﺩ‪.‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٧٨٣،٢٨٢٥‬ﻭﻣﺴﻠﻢ )‪ (١٣٥٣‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪.‬‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٥٢٧‬ﻭﻣﺴﻠﻢ )‪ (٨٥‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪.‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (٢٥٢٨‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ، (١٤٣/٧‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٢٧٨٢‬ﻭﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬ ‫)‪ (3‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٠٠٩‬ﻭﻣﺴﻠﻢ )‪ (٢٥٤٩‬ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ‪.‬‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٥٤‬‬ ‫‪٥٣‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺗﻌﺎﱃ‪ ،‬ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﺍﳌﺆﻣﻨﲔ‪.‬ﻭﻣﺎ ﻳﺪﺭﻱ ﺃﻥ ﻣﺎ ﻳﺘﻠﺒﺲ ﺑﻪ ﰲ ﻫﺬﻩ‬ ‫ﺣﺪّﺙ ﻋَﺒﺪﺓ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺮﻭﺯﻱ ﻓﻘﺎﻝ ‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﲨﺎﻋﺔ‬
‫ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﺴﻤﻴﻊ ﺃﻋﻈﻢ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﳌﻨﻜﺮﺍﺕ ﺍﻟﱵ‬ ‫ﺍﻟﺮﻭﻡ ‪ ،‬ﻓﻘﺎﻡ ﺭﺟﻞ ﻣﻦ ﺍﻟﺮﻭﻡ ﻗﻮﻱ ﺷﺪﻳﺪ ﺑﺄﺳﻪ ‪ ،‬ﻻﻳﻌﺮﺽ ﻟﻪ ﺃﺣﺪ‬
‫ﻳﺘﻌﺎﻟﻦ ﺑﺈﻧﻜﺎﺭﻫﺎ ‪.‬‬ ‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺿﺮﺑﻪ ﺑﺴﻴﻔﻪ‪ ،‬ﺣﱴ ﺧﺎﻓﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺧﻮﻓﹰﺎ ﺷﺪﻳﺪﺍﹰ‪،‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﳌﻈﻬﺮ‪:‬‬ ‫ﻓﺘﺼﺪﻯ ﻟﻪ ﺭﺟﻞ ﻣﻠﺜﻢ ﻣﻦ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻌﺮﺽ ﻟﻪ ﻓﻀﺮﺑﻪ ﺣﱴ‬
‫ﻭﻣﻦ ﺍﳌﺪﺍﺧﻞ ﺍﳋﻔﻴﺔ ﻟﻠﺮﻳﺎﺀ‪ :‬ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﳌﻈﻬﺮ‪ ،‬ﻓﺮﲟﺎ ﺃﻏﺮﻯ‬ ‫ﻗﻄﻌﻪ‪ ،‬ﰒ ﺍﻧﺼﺮﻑ ﺇﱃ ﺍﳌﻌﺴﻜﺮ ﻭﻫﻮ ﻣﻠﺜﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﻗﺒﻠﺖ ﻋﻠﻴﻪ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺷﻌﺚ ﺍﻟﺮﺃﺱ‪ ،‬ﻣﺘﺒﺬﻝ ﺍﻟﺜﻴﺎﺏ‪،‬‬ ‫ﻓﻔﺘﺤﺖ ﻟﺜﺎﻣﻪ ﻭﺃﺯﻟﺘﻪ؛ ﻷﻧﻈﺮ ﻣﻦ ﻫﻮ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳉﻬﺒﺬ ﺍﻟﻔﻘﻴﻪ‬
‫ﻣﺘﻈﺎﻫﺮًﺍ ﺑﺎﻟﺘﺰﻫﺪ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻳﻌﺘﲏ‬ ‫ﺍﶈﺪﺙ ﺍﳌﺘﺼﺪﻕ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻓﻐﻀﺐ ﻟﺬﻟﻚ ﻏﻀﺒﹰﺎ ﺷﺪﻳﺪﺍﹰ‪،‬‬
‫ﺍﻹﻧﺴﺎﻥ ﲟﻈﻬﺮﻩ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻳﻌﺘﲏ ﺑﺸﻌﺮﻩ‪ ،‬ﻭﻳﺴﺮّﺣﻪ ﻭﻳﻄﻴﺒﻪ‪،‬‬ ‫ﻭﻗﺎﻝ‪ :‬ﺣﱴ ﺃﻧﺖ ﻳﺎﻓﻼﻥ ﺗﺸﻨﻊ ﻋﻠﻴﻨﺎ؟! )ﺃﻱ‪ :‬ﺗﺸﻬﺮ ﺑﻨﺎ ﻭﺗﻔﺤﻨﺎ‬
‫ﻭﺭﻭﻱ ﺃﻧﻪ ﻬﻧﻰ ﻋﻦ ﺍﻻ ّﺩﻫﺎﻥ ﺇﻻ ﻏ‪‬ﺒﺎ)‪) (١‬ﺃﻱ‪ :‬ﻳﻮﻣًﺎ ﺑﻌﺪ ﻳﻮﻡ ﺑﻼ ﺗﻜﻠﻒ(‪.‬‬ ‫ﺑﺄﻋﻤﺎﻟﻨﺎ( ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺳﻌﻰ ﺇﱃ ﺍﻟﺘﺴﺘﺮ ﺑﻌﻤﻠﻪ ﻭﻋﺪﻡ ﺇﻇﻬﺎﺭﻩ‪ ،‬ﰒ‬
‫ﻛﻤﺎ ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺷﻌﺮ ﻓﻠﻴﻜﺮﻣﻪ")‪،(٢‬‬ ‫ﺍﻧﻈﺮ ﻛﻴﻒ ﻗﺪﺭ ﻭﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻛﻠﻬﺎ‬
‫ﻭﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﺎﻟﺪﺍﻋﻴﺔ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﳛﺮﺹ ﻋﻠﻴﻪ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺣﺴﻦ‬ ‫ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘـﻪ‪ ،‬ﻭﺍﳉﻬـﺎﺩ ﻭﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﺜﻴﺎﺏ‪ ،‬ﺣﺴﻦ ﺍﳍﻴﺌﺔ‪ ،‬ﺣﺴﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﺣﺴﻦ ﺍﳌﻈﻬﺮ‪ ،‬ﻃﻴﺐ ﺍﻟﺮﺍﺋﺤﺔ‪،‬‬ ‫ﺍﻟﺼﺎﳊﺔ‪.‬‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(١٦٧٩٣‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(١٧٥٦‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤١٥٩‬ﻭﺍﻟﻨﺴﺎﺋﻲ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪:‬‬
‫)‪ (٥٠٥٥‬ﻣﺮﻓﻮﻋًﺎ‪ ،‬ﻣﻦ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﻞ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫ﻭﻣﻦ ﺫﻟﻚ ‪-‬ﺃﻳﻀًﺎ‪ -‬ﺃﻥ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﺃﻫﻞ‬
‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٤١٦٣‬ﻭﺍﳊﺎﻛﻢ )‪ (٨٤٨٥‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ .‬ﻗﺎﻝ‬ ‫ﺍﳌﻨﻜﺮﺍﺕ ﻭﺍﳌﻌﺎﺻﻲ‪ ،‬ﻓﻴﻄﻴﻞ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻳﺼﻒ ﻭﻳﻔﺼﻞ ﻭﻳﺘﺒﺎﻛﻰ‪،‬‬
‫ﺍﳌﻨﺎﻭﻱ ﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ )‪ :(١١٤٣٩‬ﺭﻣﺰ ﳊﺴﻨﻪ ‪ -‬ﺃﻱ ﺍﻟﺴﻴﻮﻃﻲ‪ -‬ﻭﺃﺻﻠﻪ ﻗﻮﻝ ﺍﺑﻦ‬
‫ﻭﺭﲟﺎ ﺳﺐ ﻭﺷﺘﻢ ﻭﺗﻮﻋﺪ‪ ،‬ﻭﺑﺎﻟﻎ ﰲ ﺫﻟﻚ ﺃﰎ ﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﻭﻛﺄﻥ ﻣﺮﺍﺩﻩ‬
‫ﺣﺠﺮ ﰲ ﺍﻟﻔﺘﺢ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪ ،‬ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﰲ‬
‫ﺍﻟﻐﻴﻼﻧﻴﺎﺕ‪ ،‬ﻭﺳﻨﺪﻩ ﺃﻳﻀﹰﺎ ﺣﺴﻦ‪ .‬ﺍﻫـ‪.‬‬ ‫ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﺷﺪﻳﺪ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﳊﺮﻣﺎﺕ‪ ،‬ﺷﺪﻳﺪ ﺍﻟﻐﻀﺐ ﷲ‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٥٦‬‬ ‫‪٥٥‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺍﻟﺸﻴﻄﺎﻥ ﺑﻪ؛ ﺣﱴ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﻧﺖ ﻣﻨﺎﻓﻖ؛ ﻷﻧﻚ ﺗﺘﻈﺎﻫﺮ ﺑﺎﻟﺼﻼﺡ‬ ‫ﻭﻳﻌﺘﲏ ﺑﺘﺴﺮﻳﺢ ﺷﻌﺮﻩ ﻭﺗﺼﻔﻴﻔﻪ‪ ،‬ﻭﺗﺰﻳﻴﻨﻪ ﲟﺎ ﻻ ﻳﻀﻴﻊ ﻭﻗﺘﻪ‪ ،‬ﺃﻭ‬
‫ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ؛ ﻭﻟﻜﻨﻚ ﺗﻌﻤﻞ ﺍﻟﺬﻧﻮﺏ ﰲ ﺍﳋﻠﻮﺓ‪ ،‬ﻓﺒﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﻳﻘﻨﻊ‬ ‫ﻳﻔﻀﻲ ﺑﻪ ﺇﱃ ﺍﻻﻧﺸﻐﺎﻝ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﻻﻬﻧﻤﺎﻙ ﻓﻴﻪ؛ ﻭﻟﻜﻨﻪ ﳛﻔﻆ ﻟﻪ‬
‫ﻧﻔﺴﻪ ﺑﺘﺮﻙ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺍﻹﻗﻼﻉ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﺠﻤﻟﺎﻫﺪﺓ ﰲ ﺫﻟﻚ؛ ﺣﱴ‬ ‫ﻫﻴﺌﺘﻪ ﻭﺣﺴﻨﻪ‪ ،‬ﻭﺑﻌﺪﻩ ﻋﻦ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﻌﺎﺏ ﻬﺑﺎ‪.‬‬
‫ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺍﳋﲑ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻐﺮﻳﻪ ﺑﺘﺮﻙ ﺃﻋﻤﺎﻝ ﺍﳋﲑ‪ ،‬ﻭﺗﺮﻙ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺍﺻﻄﻨﺎﻉ ﻏﺾ ﺍﻟﺒﺼﺮ‪:‬‬
‫ﳎﺎﻟﺴﺔ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺃﻭ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻭ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻳﻘﻮﻝ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺇﻇﻬﺎﺭ ﺍﻹﻋﺮﺍﺽ‪ ،‬ﻭﻏﺾ ﺍﻟﺒﺼﺮ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻯ ﺍﻹﻧﺴﺎﻥ‬
‫ﻟﻪ‪ :‬ﻻ ﻳﻠﻴﻖ ﺑﻚ ﺃﻥ ﲡﻤﻊ ﺑﲔ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻼ‪ -‬ﺃﻭ ﺷﻴﺌﹰﺎ ﳑﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻐﺾ ﻋﻨﻪ ﺑﺼﺮﻩ‪ ،‬ﻃﺄﻃﺄ ﺭﺃﺳﻪ‪،‬‬ ‫ﺍﻣﺮﺃﺓ –ﻣﺜ ﹰ‬
‫ﺍﻟﻌﻤﻞ ﺍﳋﺒﻴﺚ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻣﺎ ﺗﻌﺎﱐ ﻭﺗﻔﻌﻞ ﻭﺃﻧﺖ ﰲ‬
‫ﻭﺍﳌﻄﻠﻮﺏ‪ :‬ﻏﺾ ﺍﻟﺒﺼﺮ ﻻ ﻃﺄﻃﺄﺓ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺘﻈﺎﻫﺮ ﺑﻐﺾ ﺍﻟﺒﺼﺮ‪،‬‬
‫ﺧﻠﻮﺗﻚ ﻭﺳﺮﻙ؛ ﻟﺒﺼﻘﻮﺍ ﻋﻠﻴﻚ ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻨﻚ ﻭﺃﻋﺮﺿﻮﺍ‪ ،‬ﻓﻼ ﻳﺰﺍﻝ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺑﻪ‪ ،‬ﺣﱴ ﻳﺘﺮﻙ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺍﷲ ﻳﻘﻮﻝ‪ÉΟÏ%r&uρ  :‬‬
‫ﻭﻛﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﺼﻨﻊ ﻭﺍﻟﺘﺰﻛﻴﺔ؛ ﺑﻞ ﺭﲟﺎ ﺩﻋﺎﻩ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ‬
‫ﻣﺴﺎﺭﻗﺔ ﺍﻟﻨﻈﺮ ﳝﻨﺔ ﺃﻭ ﻳﺴﺮﺓ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪sπuΖÍ←!%s{ ãΝn=÷ètƒ  :‬‬
‫‪t÷Ïδõ‹ãƒ ÏM≈uΖ|¡utù:$# ¨βÎ) 4 È≅øŠ©9$# zÏiΒ $Zs9ã—uρ Í‘$pκ¨]9$# Ç’nûusÛ nο4θn=¢Á9$#‬‬
‫‪〈 â‘ρ߉Á9$# ‘ÏøƒéB $tΒuρ ÈãôãF{$#‬‬
‫‪ 3“uø.ÏŒ y7Ï9¨sŒ 4 ÏN$t↔ÍhŠ¡¡9$#‬ﻟﻠﺬﺍﻛﺮﻳﻦ 〈 ]ﻫﻮﺩ‪.[١١٤:‬‬
‫]ﻏﺎﻓﺮ‪.[١٩:‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺍﻋﺘﺰﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﻢ‪:‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﺇﻏﺮﺍﺀ ﺍﻟﻨﺎﺱ ﺑﺘﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ ﳐﺎﻓﺔ ﺍﻟﻨﻔﺎﻕ‪:‬‬
‫ﻭﻣﻦ ﻫﺬﺍ‪ :‬ﺃﻥ ﻳﻌﺮﺽ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻌﺘﺰﳍﻢ ﻭﻳﺒﺘﻌﺪ‬
‫ﻋﻨﻬﻢ‪ ،‬ﻳﻈﻦ ﺑﻨﻔﺴﻪ ﺃﻧﻪ ﺧﲑ ﻣﻨﻬﻢ‪ ،‬ﻓﻬﺬﺍ ﻟﻮ ﺍﻋﺘﺰﳍﻢ ﻭﻗﺎﻝ‪ :‬ﺃﺧﺸﻰ‬ ‫ﻭﻣﻦ ﺃﻋﻈﻢ ﺫﻟﻚ ﺇﻏﺮﺍﺀ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺘﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ؛‬
‫ﺃﻥ ﺃﺿﺮﻫﻢ‪ ،‬ﺃﻭ ﺃﺳﻲﺀ ﺇﻟﻴﻬﻢ ﺃﻭ ﺃﻇﻠﻤﻬﻢ؛ ﻟﻜﺎﻥ ﻟﺬﻟﻚ ﻭﺟﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﻟﺌﻼ ﻳﻜﻮﻥ ﻣﻨﺎﻓﻘﹰﺎ‪ ،‬ﺃﻭ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﲞﺼﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻛﻤﻦ ﻳﻜﻮﻥ‬
‫ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ -‬ﺁﺧﺮ ﻋﻤﺮﻩ‪ -‬ﳌﺎ ﺍﺑﺘﻌﺪ ﻋﻦ ﺍﻟﻨﺎﺱ ﺑﻌﺾ ﺍﻟﺸﻲﺀ‪،‬‬ ‫ﻗﺎﺭﺋﹰﺎ ﻟﻠﻘﺮﺁﻥ ﺃﻭ ﻣﻌﻠ ًﻤﺎ ﺃﻭ ﺩﺍﻋﻴًﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﳝﺎﺭﺱ ﺑﻌﺾ ﺍﳌﻌﺎﺻﻲ ﺳﺮًﺍ‪،‬‬
‫ﻭﺗﺮﻛﻬﻢ ﺇﻻ ﻗﻠﻴﻼﹰ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻳﻘﺎﻝ ﻳﺎ ﺇﻣﺎﻡ ﺇﻧﻚ ﺯﻫﺪﺕ ﰲ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﻛﺎﻟﻨﻈﺮ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﺍﻟﱵ ﻳﺮﺟﻰ ﻟﻪ ﺃﻥ ﻳﺘﻮﺏ‬
‫ﰲ"‪،‬‬
‫ﻓﻘﺎﻝ‪" :‬ﻣﻦ ﺃﻧﺎ ﺣﱴ ﺃﺯﻫﺪ ﰲ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﳕﺎ ﺍﻟﻨﺎﺱ ﻫﻢ ﺍﻟﺬﻳﻦ ﺯﻫﺪﻭﺍ ﹼ‬ ‫ﻼ‪ -‬ﺑﺈﺫﻥ ﺍﷲ‪ ،-‬ﻓﻼ ﻳﺰﺍﻝ‬ ‫ﻼ ﺃﻭ ﺁﺟ ﹰ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﻳﻘﻠﻊ ﻋﻨﻬﺎ ﻋﺎﺟ ﹰ‬
 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٥٨‬‬ ‫‪٥٧‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫א‬ ‫ﻟﻜﻦ ﺍﳌﺬﻣﻮﻡ ﺃﻥ ﻳﺰﻫﺪ ﰲ ﺍﻟﻨﺎﺱ ﺍﺳﺘﻌﻼ ًﺀ ﻋﻠﻴﻬﻢ ﻭﺫﻣًﺎ ﳍﻢ‪ ،‬ﻭﺍﺳﺘﻜﺒﺎﺭًﺍ‬
‫ﻋﻦ ﳐﺎﻟﻄﺘﻬﻢ؛ ﺛﻨﺎ ًﺀ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺇﻋﺠﺎﺑًﺎ ﻭﺇﺩﻻ ﹰﻻ ﺑﻌﻤﻠﻪ‪ ،‬ﻭﺫﻣًﺎ ﻭﻋﻴﺒًﺎ‬
‫ﻭﰱ ﺧﺘﺎﻡ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻧﺮﺟﻮ ﺃﻥ ﻧﻜﻮﻥ ﻗﺪ ﻭﻓﻘﻨﺎ ﰱ ﺇﺑﺮﺍﺯ‬ ‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭ"ﻣﻦ ﻗﺎﻝ‪ :‬ﻫﻠﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﻮ ﺃﻫﻠﻜﻬﻢ")‪.(١‬‬
‫ﺑﻌﺾ ﺍﻟﻄﺮﻕ ﺍﻟﱴ ﻳﺘﺴﻠﻞ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﺮﻳﺎﺀ ﺇﱃ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻴﻔﺴﺪ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺍﻻﻏﺘﺮﺍﺭ ﺑﻄﺎﻋﺔ ﻋﺎﺑﺮﺓ‪:‬‬
‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻳﻀﻴﻊ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻷﺟﺮ‪ ،‬ﺭﺍﺟﲔ ﺍﷲ ‪ ‬ﺃﻥ ﻳﻮﻓﻘﻨﺎ ﲨﻴﻌًﺎ‬
‫ﺇﱃ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺃﻥ ﻳﺒﻌﺪﻧﺎ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺮﻳﺎﺀ ﻣﺎ ﻋﻠﻤﻨﺎ ﻣﻨﻪ ﻭﻣﺎ ﱂ‬ ‫ﻗﺪ ﻳﻐﺮﻱ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻄﺎﻋﺔ ﻋﺎﺑﺮﺓ‪ ،‬ﻣﻦ ﺑﻜﺎﺀ ﺃﻭ ﻏﲑﻩ‪،‬‬
‫ﻧﻌﻠﻢ‪ ،‬ﺇﻧﻪ ﻭﱄ ﺫﻟﻚ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ‬ ‫ﻓﻴﻈﻦ ﺃﻥ ﺫﻟﻚ ﻳﻜﻔﻴﻪ‪ ،‬ﻭﺭﲟﺎ ﺭﺃﻯ ﺑﻌﺾ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﺃﻭ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻜﻮﺍ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﱠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ‬ ‫ﰲ ﺭﻣﻀﺎﻥ ﰲ ﺍﻟﺴﻨﺔ ﻣﺮﺓ‪ ،‬ﺃﻭ ﺣﻀﺮﻭﺍ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﺃﻭ ﺍﻟﻘﻴﺎﻡ‪ ،‬ﺃﻭ ﻣﺎ‬
‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪ ،‬ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎ ٍﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﰒ ﻗﺎﻝ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ‪ :‬ﻻ ﻳﻀﺮﻛﻢ ﻣﺎ ﻋﻤﻠﺘﻢ ﺑﻌﺪ ﺫﻟﻚ ﻗﻂ‪،‬‬
‫ﻓﺠﺮﱠﻫﻢ ﻭﺟﺮﺃﻫﻢ ﻋﻠﻰ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻜﻔﻴﻨﺎ ﻭﺇﻳﺎﻛﻢ ﺷﺮ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﺷﺮﻛﻪ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺃﻧـﻔﺴﻨﺎ ﻭﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪.‬‬
‫***‬
‫***‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ (٢٦٢٣‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪.‬‬

 ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬ ‫‪٦٠‬‬ ‫‪٥٩‬‬ ‫ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‬

‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﺎﺷﺮﺓ‪ :‬ﺃﻥ ﻳﺮﻓﻊ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﻓﻮﻕ ﻣﻨـﺰﻟﺘﻪ ‪٤١‬‬

‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ :‬ﺍﻟﻮﻗﻴﻌﺔ ﰱ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪٤٢ ..........‬‬ ‫א‬ ‫א‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‪ :‬ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻠﺸﻬﺮﺓ‪٤٣ ............‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‪ :‬ﺇﻇﻬﺎﺭ ﺍﳋﺸﻮﻉ‪٤٤ ...............‬‬ ‫‪٣‬‬ ‫ﻣﻘﺪﻣﺔ‪.............................................‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺍﺳﺘﻌﻈﺎﻡ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ‬ ‫‪٦‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻌﺒﺎﺩﺓ ﺑﲔ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪...........‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺧﻼﻑ ﺍﻟﺴﻨﺔ‪٤٨ ..............................‬‬
‫‪٧‬‬ ‫ﻋﺒﺎﺩﺓ ﻟﻜﻞ ﺟﺎﺭﺣﺔ‪..................................‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟ َﻐْﻴﺮَﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪٥٣ ......‬‬ ‫‪١٢‬‬ ‫ﻋﺒﺎﺩﺓ ﺍﻟﺒﺎﻃﻦ‪.....................‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﳌﻈﻬﺮ‪٥٤ .....‬‬ ‫‪٢٢‬‬ ‫ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﻣﻔﺴﺪﺍﺕ ﺍﻷﻋﻤﺎﻝ‪.........................‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺍﺻﻄﻨﺎﻉ ﻏﺾ ﺍﻟﺒﺼﺮ‪٥٥ .........‬‬ ‫‪٢٧‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱏ‪ :‬ﻋﺸﺮﻭﻥ ﻃﺮﻳﻘﺔ ﻟﻠﺮﻳﺎﺀ‪................‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ‪ :‬ﺇﻏﺮﺍﺀ ﺍﻟﻨﺎﺱ ﺑﺘﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ ﳐﺎﻓﺔ‬ ‫‪٢٧‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻭﱃ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻌﻤﻞ‪........................‬‬
‫ﺍﻟﻨﻔﺎﻕ‪٥٥ .............................................‬‬
‫‪٢٩‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﻜﺎﺫﺑﺔ‪....................‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‪ :‬ﺍﻋﺘﺰﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﻢ‪٥٦ .‬‬ ‫‪٣١‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺭﻳﺎﺀ ﻳﻄﺮﺃ ﺑﻌﺪ ﺇﺧﻼﺹ‪...............‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﻻﻏﺘﺮﺍﺭ ﺑﻄﺎﻋﺔ ﻋﺎﺑﺮﺓ‪٥٧ .............‬‬ ‫‪٣٣‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺎﺱ‪...........‬‬
‫‪٥٨‬‬ ‫ﺍﳋــﺎﲤـﺔ‪......................................‬‬ ‫‪٣٥‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺄﺳﻠﻮﺏ ﻟﻄﻴﻒ ﺧﻔﻲ‪.‬‬
‫‪٥٩‬‬ ‫ﺍﻟﻔﻬــﺮﺱ‪.......................................‬‬ ‫‪٣٦‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﻟﺘﻮﺍﺿﻊ‪.................‬‬
‫‪٣٦‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺇﻇﻬﺎﺭ ﻋﻴﻮﺏ ﺍﻵﺧﺮﻳﻦ‪.............‬‬
‫‪٣٩‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻮﺟﺎﻫﺔ ﻭﺍﳌﻨـﺰﻟﺔ‪.......‬‬
‫‪٤٠‬‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﺍﻟﺘﺤﺪﺙ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻌﺒﺪ‪.........‬‬