‫خطاابت حوليات الامامني اجلليلني(السودان‪-‬اخلرطوم) "‪"9189-8991‬‬

‫الطريقة الربهانية ادلسوقية الشاذلية‬

‫اعداد‪.‬زينب نعامن‬
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 ‫شعارات حوليات االمامين الجليلين بالسودان‬
‫"‪"9119-1991‬‬

‫العام‬ ‫الشعار‬ ‫م‬

‫‪1991‬‬ ‫هللا‬ ‫‪8‬‬
‫‪1992‬‬ ‫العمل ابذلكر ال ينفك مقرتان‬ ‫‪9‬‬
‫‪1993‬‬ ‫الْ ِع ْ ممل َشأْ ِن َوالْ مم َع ِ ّ ممل قمدْ َو ِت‬ ‫‪3‬‬
‫‪1994‬‬ ‫ِب َما َج َاء النَّ ِ يب غَدَ ا ه ََواانَ‬ ‫‪4‬‬
‫‪1995‬‬ ‫الص ْف مح ِش َي ممتنَا‬ ‫ا َما ممنَا الْ مم ْص َط َفى َو َّ‬ ‫‪5‬‬
‫ِ‬
‫‪1996‬‬ ‫َمنَ َح الْ مم ْص َط َفى َو َ َّت الْ َع َطا مء‬ ‫‪6‬‬
‫‪1997‬‬ ‫قَ َوا مم َط ِر ِيق الْقَ ْو ِم محب َو َطاعَة‬ ‫‪7‬‬
‫‪1998‬‬ ‫اّلل مح ْس من الْ َم ْق ِص ِد‬ ‫َوادلّ مين ِع ْندَ َّ ِ‬ ‫‪1‬‬
‫‪1999‬‬ ‫اّلل َش يد ِر َحا ِلنَا‬ ‫َوا َل مرسولِ َّ ِ‬ ‫‪9‬‬
‫‪2000‬‬ ‫اش َر ْغدا َم ْن َس َعى َ َْن َو الْ ِح َمى‬ ‫عَ َ ِ‬ ‫‪81‬‬
‫‪2001‬‬ ‫الش ْم مس َع ْن عمود لَنَا‬ ‫يب َّ‬ ‫َال تَ ِغ م‬ ‫‪88‬‬
‫‪2002‬‬ ‫ك ن مور لَنَا ِم ْن ن ِمور ِه قَبَس‬ ‫َو م ي‬ ‫‪89‬‬
‫‪2003‬‬ ‫ك َع ْبد‬ ‫اّلل ي َ ْف َر مح م ي‬‫ِبفَضْ ِل َّ ِ‬ ‫‪83‬‬
‫‪2004‬‬ ‫اّلل قَ ْوم ِف َص َفاء‬ ‫ِع َبا مد َّ ِ‬ ‫‪84‬‬
‫‪2005‬‬ ‫ك مش َعاع ِم ْن ب َ ِن الني ِور َو ِاصل‬ ‫مي‬ ‫‪85‬‬
‫‪2006‬‬ ‫َرب َر ِحي َرب ي مه َ ََّسا مه‬ ‫‪86‬‬
‫‪2007‬‬ ‫االَّ الْ َم َو َّد َة َما َسأَلْنَا ِحبَّنَا‬ ‫‪87‬‬
‫ِ‬
‫‪2008‬‬ ‫اّلل ََكف َوالنَّ ِ يب َك َفاانَ‬ ‫َّ م‬ ‫‪81‬‬
‫‪2009‬‬ ‫َح ََضا َح َّل َ ْك بَدَ ا ِب َبوا ِدي‬ ‫‪89‬‬
‫‪2010‬‬ ‫ك َراج يَ ْر َ َِتي ِه َال يم َر ْد‬ ‫مي‬ ‫‪91‬‬
‫‪2011‬‬ ‫َح َوت ِْن قملموب تَ ْع ِر مف الْ مح َّب َم ْسلَك‬ ‫‪98‬‬
‫‪2012‬‬ ‫اّلل َع ْبد جمَا ِهدم‬ ‫َو م ُْي َمدم ِع ْند َّ ِ‬ ‫‪99‬‬

‫‪3‬‬
‫‪2013‬‬ ‫بمثيوا الَ ْي ِه َوآلِ َآ ْ َْحدَ َما ِب م ْك‬ ‫‪93‬‬
‫ِ‬
‫‪2014‬‬ ‫ل َ َْن َيا‬ ‫َو َآ ِد ْم ِع َّزانَ ب َِو ْص ِ َ‬ ‫‪94‬‬
‫‪2015‬‬ ‫آ مل بَيْ ِت الْ مم ْص َط َفى َآ ْه مل الْ ِح َمى‬ ‫‪95‬‬
‫‪2016‬‬ ‫مك ْن َرا ِحام فَالْخ ْ مَي ل ِل ير َ َْحا ِء‬ ‫‪96‬‬
‫‪2017‬‬ ‫اب َّ ِ‬
‫اّلل االَّ َ َْج معنَا‬ ‫َما ِكتَ م‬ ‫‪97‬‬
‫ِ‬
‫‪2018‬‬ ‫َرفَ َع َّاّلل ِللْ مم َت َّ ِي قَدْ را‬ ‫‪91‬‬
‫‪2019‬‬ ‫ِنلْنَا ممنَاانَ و َما فَ ْو َق الْ مم َن د َمررا‬ ‫‪99‬‬

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 ‫نص ﺧﻄاﺏ مﻮالنا الﺸﻴﺦ ﺇبﺮاﻫﻴﻢ الﺸﻴﺦ مﺤﻤﺪ ﻋﺜﻤان ﻋﺒﺪﻩ الﺒﺮﻫانﻲ ﺇلﻰ ﻋﻤﻮﻡ ﺃبﻨاء الﻄﺮيﻘﺔ‬
‫الﺒﺮﻫانﻴﺔ ﻓﻰ العالﻢ اجﻤﻊ يﻮﻡ ‪ 51‬ﺇبﺮيﻞ ﻋاﻡ ‪5991‬‬

‫بﺴﻢ اللﻪ الﺮحﻤﻦ الﺮحﻴﻢ‬

‫ﻭﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﺟﻤﻌﻴﻦ ﺑﺴﻢ اﻟﻠﻪ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ "ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ‬
‫ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ ﻟﻴﻐﻔﺮ ﻟﻚ اﻟﻠﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧﺮ ﻭﻳﺘﻢ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻚ ﻭﻳﻬﺪﻳﻚ ﺻﺮاﻃﺎ ﻣﺴﺘﻘﻴﻤﺎ‬
‫ﻭﻳﻨﺼﺮﻙ اﻟﻠﻪ ﻧﺼﺮا ﻋﺰﻳﺰا" ﺻﺪﻕ اﻟﻠﻪ اﻟﻌﻈﻴﻢ‪.‬‬
‫ﻭﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻰ اﻟﺤﺒﻴﺐ اﻟﻤﺼﻄﻔﻰ ﺻﺎﺣﺐ اﻟﻤﻘﺎﻡ اﻟﻤﺤﻤﻮﺩ ﻭﻋﻠﻰ ﺣﺒﻪ اﻟﻤﺮﺑﻲ اﻟﻤﻌﻠﻢ ﺻﺎﺣﺐ‬
‫اﻟﻔﺮﺡ ﻭﻋﻠﻰ ﺁﻝ ﺑﻴﺘﻬﻢ اﻟﻄﻴﺒﻴﻦ اﻟﻄﺎﻫﺮﻳﻦ ﻭﻣﻦ ﻭاﻻﻫﻢ ﻭﺗﺒﻊ ﺧﻄﺎﻫﻢ ﺇﻟﻰ ﻳﻮﻡ اﻟﺪﻳﻦ‪.‬‬

‫ﺇﺧﻮاﻧﻲ ﻭﺃﺧﻮاﺗﻲ‪...‬‬

‫ﻛﻞ ﺳﻨﺔ ﻭﺃﻧﺘﻢ ﻃﻴﺒﻴﻦ ﻭﺃﻋﺎﺩ اﻟﻠﻪ ﻋﻠﻴﻨﺎ ﻫﺬﻩ اﻟﺬﻛﺮﻳﺎﺕ ﻭاﻷﻳﺎﻡ ﻭﻧﺤﻦ ﺃﻛﺜﺮ ﻋﺪﺩا ﻭﺃﺷﺪ ﻗﻮﺓ ﻭﻣﻨﻌﺔ‪ .‬ﻟﻘﺪ‬
‫اﺳﺘﻤﻌﺘﻢ ﺇﻟﻰ ﺗﻘﺮﻳﺮ ﺇﺩاﺭﺓ ﺷﺮﻛﺔ اﻟﺤﻤﻰ ﺫاﻛﺮﻳﻦ ﻟﻜﻢ اﻟﺼﻌﺎﺏ اﻟﺘﻲ ﻣﺮﺕ ﺑﻬﺎ ﻭﻣﺒﺸﺮﻳﻦ ﺑﻔﺘﺢ ﻗﺮﻳﺐ‪.‬‬
‫ﺃﻭﺩ اﻟﺘﺤﺪﺙ ﺇﻟﻴﻜﻢ ﻓﻲ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ ﻋﻴﺪﻧﺎ اﻟﻜﺒﻴﺮ ﺃﻳﺎﻡ ﺃﺧﺬ اﻟﻌﺒﺮ ﻭاﻟﺬﻛﺮﻯ "ﻓﺬﻛﺮ ﺇﻥ اﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ‬
‫اﻟﻤﺆﻣﻨﻴﻦ"‪ .‬ﻭﻗﺎﻝ ﺳﻴﺪﻱ ﻓﺨﺮ اﻟﺪﻳﻦ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ‪:‬‬
‫ﻭﺇﺫا ﺗﻮﻟﻰ ﻣﺎ ﻟﻪ ﺣﺴﺎﺩ‬ ‫ﻣﻦ ﺗﻨﻔﻊ اﻟﺬﻛﺮﻯ ﻟﺪﻳﻪ ﻳﻔز ﺑﻬﺎ‬
‫ﺃﺣﺒﺎﺑﻲ‪...‬‬

‫ﺇﻥ ﻣﻮﻻﻧﺎ اﻟﺸﻴﺦ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻗﺪ ﺗﺮﻙ ﻟﻨﺎ ﺇﺭﺛﺎً ﻋﻈﻴﻤﺎ ﻟﻢ ﻳﺘﺮﻛﻪ ﺷﻴﺦ ﻟﻤﺮﻳﺪﻳﻪ ﻣﻦ ﻗﺒﻞ ‪ ..‬ﻭﻗﺪ‬
‫ﺣﻘﻘﺖ اﻟﻄﺮﻳﻘﺔ ﻓﻲ اﻟﻔﺘﺮﺓ اﻟﺴﺎﺑﻘﺔ اﻧﺘﺸﺎﺭا ﻓﻲ ﻛﺎﻓﺔ ﺑﻘﺎﻉ اﻟﻌﺎﻟﻢ‪ .‬ﺇﻻ ﺃﻧﻨﺎ ﻧﺮﻯ ﺃﻥ اﻟﻤﺮﺣﻠﺔ اﻟﻘﺎﺩﻣﺔ ﺳﺘﺸﻬﺪ‬
‫اﻧﺘﺸﺎﺭا ﺃﻛﺒﺮ ﻭﺃﻭﺳﻊ ﻟﻠﻄﺮﻳﻘﺔ ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﻧﻄﺎﻕ اﻟﻤﻬﻤﺔ اﻟﺘﺎﺭﻳﺨﻴﺔ ﻟﻠﻄﺮﻳﻘﺔ ﻟإلﻃﻼﻉ ﺑﻤﺴﺌﻮﻟﻴﺎﺗﻬﺎ ﺗﺠﺎﻩ‬
‫اﻟﻌﺎﻟﻢ ﺳﻮﻑ ﺗﺰﺩاﺩ اﺗﺴﺎﻋﺎ ﻭﺃﻥ اﻟﻤﺴﺌﻮﻟﻴﺎﺕ ﺳﻮﻑ ﺗﺰﺩاﺩ ﺗﻌﻘﻴﺪا ﻭﻓﻲ ﻫﺬﻩ اﻷﺛﻨﺎء ﻧﺠﺪ ﺃﻥ اﻟﺒﻌﺾ ﻳﻐﻂ‬
‫ﻓﻲ ﺳﺒﺎﺕ ﻋﻤﻴﻖ ﺑﻴﻨﻤﺎ ﺗﺮﻙ ﺑﻌﺾ اﻟﻨﺎﺱ اﻷﻭﺭاﺩاﺕ ﻭﻣﺎ ﻫﻮ ﻃﻴﺐ ﻭﻟﺠﺄﻭا ﺇﻟﻰ اﻟﻜﺬﺏ ﻭاﻟﻐﺶ‬
‫ﻭاﻹﺷﺎﻋﺎﺕ ﻷﻥ ﻟﺪﻳﻬﻢ ﻓﺮاﻍ ﻭﺗﻨﺎﺳﻮا ﺃﻥ اﻟﺬﻛﺮ ﻫﻮ اﻟﻤﻄﻠﻮﺏ‪ .‬ﺗﺮﻛﻮا اﻟﻄﻴﺐ ﻭﺑﺪﺃﻭا ﻳﺒﺤﺜﻮﻥ ﻋﻦ اﻟﺨﺒﻴﺚ‬
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‫(!) ﻛﺎﻧﻮا ﺇﺑﺎﻥ ﻣﺮﺿﻨﺎ ﻓﻲ اﻟﻌﺎﻡ اﻟﻤﺎﺿﻲ‪ .‬ﻭاﻟﺬﻱ ﻫﻮ ﻓﻲ اﻷﺻﻞ ﺃﻣﺮا ﺇﻟﻬﻴﺎ "ﻣﻌﺎﺫ اﻟﻠﻪ ﺃﻥ ﻧﺄﺧﺬ ﺇﻻ ﻣﻦ‬
‫ﻭﺟﺪﻧﺎ ﻣﺘﺎﻋﻨﺎ ﻋﻨﺪﻩ "ﺻﺪﻕ اﻟﻠﻪ اﻟﻌﻈﻴﻢ ﻛﺎﻧﻮا ﻳﺪﻋﻮﻥ ﻣﺮﺓ ﺑﺄﻧﻬﻢ ﺳﺄﻟﻮﻧﺎ ﻋﻦ اﻟﺨﻠﻴﻔﺔ ﻭﻛﺄﻥ ﻛﻞ ﺷﺊ ﻗﺪ‬
‫اﻧﺘﻬﻰ ﻭﺇﻧﻲ ﻗﺪ ﻗﻠﺖ ﻟﻬﻢ (ﻓﻼﻥ) ﺑﻴﻨﻤﺎ ﻗﺎﻟﺖ ﻓﺌﺔ ﺃﺧﺮﻯ (ﺑﻞ ﻓﻼﻥ)‪ ،‬ﻭﺑﺪﺃﻭا ﻳﻨﺴﺠﻮﻥ ﺧﻴﻮﻁ اﻟﺨﺒﺚ ﻭﻫﻢ‬
‫ﺃﻧﺎﺱ ﻣﻌﺮﻭﻓﻮﻥ ‪ ..‬ﺗﺎﺭﺓ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻓﻼﻥ ﻗﺪ ﺗﻢ ﺗﻌﻴﻴﻨﻪ ﻣﺮﺷﺪا ﻋﺎﻣﺎ ﻟﻠﻄﺮﻳﻘﺔ ﻭﺃﻥ ﻫﺬا ﻗﺪ ﺗﻢ ﺗﻌﻴﻴﻨﻪ‬
‫ﻣﺮﺷﺪا ﻟﻠﺪﻭﻝ اﻟﻌﺮﺑﻴﺔ ﻭﺫاﻙ ﻟﻠﺪﻭﻝ اﻷﻭﺭﺑﻴﺔ ﻭﻳﺎ ﻋﺠﺒﻲ‪ ...‬ﺃﺗﺮاﻫﻢ ﻧﺴﻮا ﺃﻥ ﻟﻠﻄﺮﻳﻘﺔ ﺷﻴﺦ ﻭاﺣﺪ ﻭﻫﻮ‬
‫ﻣﺮﺷﺪﻫﺎ ﻓﻲ ﻛﻞ ﺑﻘﺎﻉ اﻟﻌﺎﻟﻢ "ﺇﺫا ﺑﻮﻳﻊ اﻹﻣﺎﻣﻴﻦ ﻓﺎﻗﺘﻞ ﺃﺣﺪﻫﻤﺎ"‪.‬‬

‫ﺇﺧﻮاﻧﻲ ﺃﺑﻨﺎء اﻟﻄﺮﻳﻘﺔ‪...‬‬

‫ﺇﻥ اﻟﺴﻔﻴﻨﺔ اﻟﺘﻲ ﺃﻧﺎ ﺭﺑﺎﻧﻬﺎ ﻟﻢ ﺃﺧﺘﺮ ﻟﻬﺎ ﺭﺑﺎﻧﺎ ﻣﻌﻲ ﻭﻳﻘﻮﻝ اﻟﻤﺜﻞ اﻟﻌﺎﻡ‪ ":‬ﺳﻔﻴﻨﺔ ﺑﺮﻳﺴﻴﻦ ﺗﻐﺮﻕ" ﻭﺃﻧﺎ ﻻ‬
‫ﺃﺳﻤﺢ ﺑﺬﻟﻚ ﺇﻃﻼﻗﺎ‪.‬‬
‫ﻛﺜﺮﺕ اﻟﺪﻋﺎﻭﻯ ﻭاﻧﺤﺮﻑ اﻟﻨﺎﺱ ﺣﻮﻝ اﻟﺒﻐﻴﺾ ﻭﺗﺮﻛﻮا اﻟﻄﻴﺐ اﻟﻌﻄﺮ ﺇﻻ ﺃﻥ اﻷﻏﻠﺒﻴﺔ ﻛﺎﻧﺖ ﻭﻻ‬
‫زاﻟﺖ ﺗﺴﻴﺮ ﻋﻠﻰ ﻧﻬﺞ اﻟﻤﺸﺎﻳﺦ ﺭﺿﻮاﻥ اﻟﻠﻪ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ اﻟﺸﺎﺋﻌﺎﺕ اﻟﻤﻐﺮﺿﺔ ﻟﺮﺑﻤﺎ ﺗﺆﺛﺮ ﻓﻲ ﻧﻔﻮﺱ اﻟﻀﻌﻔﺎء ﺑﻴﻨﻤﺎ ﻫﻲ ﻣﺠﺮﺩ ﺃﻟﻘﺎﺏ ﺳﻤﻮﻫﺎ ﻭﺳﻔﻘﻮا‬
‫ﻟﻬﺎ ﻭﺃﻥ اﻟﻄﺮﻳﻘﺔ ﻭﺷﻴﺨﻬﺎ ﺑﺮﻳﺌﻮﻥ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﺬﻟﻚ ﻓﻠﻴﻌﻠﻢ اﻟﺠﻤﻴﻊ (ﺃﻧﻲ ﻣﺎﻟﻚ ﺃﻣﺮﻫﺎ) ﻭﻣﻦ ﻟﻪ ﺭﺃﻱ ﻏﻴﺮ‬
‫ﺫﻟﻚ (ﺗﺒﺖ ﻳﺪاﻩ ﺑﻜﺮﺑﺔ ﻻ ﺗﻨﺠﻠﻲ)‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺒﺎﺏ‪...‬‬

‫اﻟﺴﻔﻴﻨﺔ ﺗﺴﻴﺮ ﺑﻬﺪﻭء ﻟﺘﺼﻞ ﺇﻟﻰ ﺷﺎﻃﺊ اﻷﻣﺎﻥ‪ ،‬ﻭﻣﻦ ﺃﺭاﺩ ﺃﻥ ﻳﺼﻞ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺠﺘﻬﺪ ﻓﻲ ﺃﻭﺭاﺩﻩ‬
‫ﻭﺳﻮﻑ ﻳﻜﻮﻥ ﻣﻌﻨﺎ ﻣﻦ ﻳﺮاﻧﺎ‪.‬‬
‫ﺇﻥ ﺗﺰﻛﻴﺔ اﻟﻨﻔﻮﺱ ﻻ ﺗﺘﻢ ﺇﻻ ﺑﺤﺴﻦ اﻟﻌﻘﻴﺪﺓ ﻭﺗﻮﺣﻴﺪ اﻟﻮﺟﻬﺔ ﻭﻳﺘﻢ ﺫﻟﻚ ﺑﺎﻷﻭﺭاﺩاﺕ ﻭﻛﺜﺮﺓ اﻟﺬﻛﺮ‬
‫ﻭاﻟﺼﻼﺓ ﻋﻠﻰ اﻟﻨﺒﻲ اﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺃﺭﺟﻮ ﺃﻥ ﺃﻧﻮﻩ ﺇﻟﻰ ﺃﻥ ﻫﻨﺎﻙ ﻧﻔﺮ ﻳﻌﻤﻞ ﻓﻲ ﺻﻤﺖ ﻭﻧﻜﺮاﻥ ﻟﻠﺬاﺕ ﻣﺤﺒﺔ ﻓﻲ ﺷﻴﺨﻬﻢ ﻭﻃﺎﻋﺔ‬
‫ﻷﻭاﻣﺮﻩ‪ .‬ﻭﻟﻴﻌﻠﻢ اﻟﺬﻳﻦ ﻳﻮﺩﻭﻥ اﻻﺻﻄﻴﺎﺩ ﻓﻲ اﻟﻤﺎء اﻟﻌﻜﺮ ﻻ ﻣﺠﺎﻝ ﻟﻬﻢ ﺑﻌﺪ اﻵﻥ‪ ،‬ﻭﺃﺭﻳﺪ ﺃﻥ ﺃزﻳﺪ ﻓﻲ‬
‫اﻹﻳﻀﺎﺡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﻳﻦ ﻳﺮﻭﻥ ﻓﻲ ﻟﺒﺎﺳﻨﺎ اﻟﻤﺘﻮاﺿﻊ ﺃﻻ ﻳﺴﺘﺨﻔﻮا ﻓﺈﻧﺎ ﻋﻨﺪﻣﺎ ﻧﺘﻨﺰﻝ ﺭﺣﻤﺔ ﺑﻬﻢ ﻷﻥ‬
‫اﻟﺠﻼﻝ ﻗﺪ ﻳﻌﻴﻴﻬﻢ‪ ،‬ﻭﺇﻧﺎ ﺭﺣﻤﺎء ﺑﻘﻮﻣﻨﺎ‪.‬‬

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‫ﻭﺇﺫا ﻭﺿﻌﻨﺎ ﻓﻲ اﻻﻋﺘﺒﺎﺭ ﻃﺒﻴﻌﺔ اﻟﺒﻴﺌﺔ ﻣﻮﺿﻮﻉ ﻋﻤﻞ اﻟﻄﺮﻳﻘﺔ ﻭﻫﺬا اﻟﻌﺼﺮ اﻟﺒﺎﻟﻎ اﻟﺘﻌﻘﻴﺪ‪ ،‬ﻧﺠﺪ ﺃﻥ‬
‫اﻹﻃﻼﻉ ﺑﻬﺬﻩ اﻟﻤﺴﺌﻮﻟﻴﺔ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﻢ ﺇﻻ ﻋﺒﺮ اﻧﺘﻬﺎﺝ اﻷﺳﺎﻟﻴﺐ اﻟﻌﻠﻤﻴﺔ اﻟﻤﺘﻄﻮﺭﺓ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬
‫"ﻭﺟﻌﻠﻨﺎ ﻟﻜﻞ ﺷﺊ ﺳﺒﺒﺎ" ﺻﺪﻕ اﻟﻠﻪ اﻟﻌﻈﻴﻢ‪.‬‬
‫اﻷﻣﺮ اﻟﺬﻱ ﻳﺘﻄﻠﺐ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﺣﺪﺓ اﻟﺼﻒ ﻭﻭﺣﺪﺓ اﻟﻬﺪﻑ ﻭﻭﺣﺪﺓ اﻟﻤﺸﺎﻋﺮ ﻭﺃﻥ ﻋﻠﻰ ﻣﻨﻈﻤﺎﺕ‬
‫اﻟﻄﺮﻳﻘﺔ ﻭﻟﺠﺎﻧﻬﺎ اﺳﺘﻴﻌﺎﺏ ﻟﻐﺔ اﻟﻌﺼﺮ‪ ،‬ﻟﻐﺔ اﻟﻨﻬﺞ اﻟﻌﻠﻤﻲ ﻭاﻟﺘﻘﻨﻴﺔ اﻟﻤﺘﻄﻮﺭﺓ ﻭﻫﻮ ﻧﻬﺠﻨﺎ ﻟﻠﻤﺮﺣﻠﺔ‬
‫اﻟﻘﺎﺩﻣﺔ‪.‬‬

‫ﺇﺧﻮاﻧﻲ ﻭﺃﺑﻨﺎﺋﻲ‪...‬‬

‫ﻟﻘﺪ ﻋﻜﻔﻨﺎ ﺧﻼﻝ اﻟﺸﻬﻮﺭ اﻟﻤﺎﺿﻴﺔ ﻋﻠﻰ ﺇﻋﺪاﺩ ﻧﻈﺎﻡ ﺇﺩاﺭﻱ ﻳﺤﻜﻢ ﺃﻋﻤﺎﻝ اﻟﻄﺮﻳﻘﺔ ﻭﻓﻘﺎ ﻟألﺳﺎﻟﻴﺐ‬
‫اﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﻗﺪ ﺗﻤﻜﻨﺎ ﺑﻔﻀﻞ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺇﻋﺪاﺩﻩ ﺑﺎﻟﺼﻮﺭﺓ اﻟﻼﺋﻘﺔ‪ ،‬ﻋﻤﺪﻧﺎ ﻣﻦ ﺧﻼﻟﻪ ﺇﻟﻰ ﺗﺤﻘﻴﻖ ﻧﻈﺎﻡ‬
‫ﺇﺩاﺭﻱ ﻳﺮﺑﻂ ﻛﻞ اﻟﻄﺮﻳﻘﺔ ﺑﺒﻌﻀﻬﺎ اﻟﺒﻌﺾ ﻓﻲ ﻛﺎﻓﺔ ﺃﻧﺤﺎء اﻟﻌﺎﻟﻢ ﻋﻼﻭﺓ ﻋﻠﻰ ﺭﺑﻄﻬﺎ ﺑﺮﺋﺎﺳﺔ اﻟﻄﺮﻳﻘﺔ‬
‫ﺑﺎﻟﺨﺮﻃﻮﻡ‪ ،‬ﻭﻳﺆﺩﻱ ﻋﺒﺮ اﺗﺒﺎﻉ اﻷﺳﺎﻟﻴﺐ اﻟﻌﻠﻤﻴﺔ ﺇﻟﻰ ﺗﻮﺣﻴﺪ اﻷﻫﺪاﻑ ﻭاﻟﻮاﺟﺒﺎﺕ ﻭﻳﺤﻘﻖ اﻻﻧﺴﺠﺎﻡ‬
‫ﻭﻳﻔﺼﻞ ﺑﻴﻦ اﻟﺴﻠﻄﺎﺕ ﻭاﻟﻮﻇﺎﺋﻒ‪ ،‬ﻛﻤﺎ ﻳﻨﻈﻢ ﻣﺮﻭﺭ ﻛﺎﻓﺔ ﺃﻋﻤﺎﻝ اﻟﻄﺮﻳﻘﺔ ﻭﻧﺸﺎﻃﺎﺗﻬﺎ ﻓﻲ ﻛﺎﻓﺔ ﺑﻘﺎﻉ‬
‫اﻟﻌﺎﻟﻢ ﺇﻟﻴﻨﺎ ﻓﻲ ﺳﻬﻮﻟﺔ ﻭﻳﺴﺮ ﻋﺒﺮ ﺑﻮاﺑﺔ اﻟﻠﺠﻨﺔ اﻟﻌﻠﻴﺎ ﻟﻠﻄﺮﻳﻘﺔ ﺑﺎﻟﺨﺮﻃﻮﻡ‪.‬‬
‫ﻭﻟﻌﻠﻪ ﻣﻦ اﻟﺒﺪﻳﻬﻲ ﺃﻥ ﺃﻭﺻﻴﻜﻢ ﺑﻘﻮﺓ اﻟﺘﻘﻴﺪ ﺑﻬﺬا اﻟﻨﻈﺎﻡ ﻭاﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ ﺑﺠﺪﻳﺔ ﻭﺣﺰﻡ ﺗﺤﻘﻴﻘﺎ ﻟﻤﺒﺪﺃ ﻋﻠﻤﻲ‬
‫ﻫﺎﻡ‪ ،‬ﻭﻫﻮ ﺃﻫﻤﻴﺔ ﻭﺟﻮﺩ ﺗﺤﻜﻢ ﻣﺮﻛﺰﻱ ﻷﻋﻤﺎﻝ اﻟﻄﺮﻳﻘﺔ ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺗﻠﻘﻲ اﻷﻭاﻣﺮ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺨﺺ‬
‫ﺃﻋﻤﺎﻝ اﻟﻄﺮﻳﻘﺔ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺔ ﻭاﺣﺪﺓ ﻓﻘﻂ‪ ،‬ﻭﻫﻲ ﻓﻲ ﺣﺎﻟﺔ ﺗﻨﻈﻴﻤﻨﺎ ﻫﺬا ﺗﻜﻮﻥ اﻟﺸﻴﺦ ﺃﻭ ﻟﺠﺎﻥ‬
‫اﻟﻄﺮﻳﻘﺔ اﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻛﻞ ﻣﻨﻬﺎ ﺣﺴﺐ ﻣﺠﺎﻟﻬﺎ ﻭﺗﺨﺼﺼﻬﺎ ﻭﺣﺪﻭﺩﻫﺎ ﻭاﻟﺘﻲ ﺗﻌﻤﻞ ﺑﺘﻔﻮﻳﺾ ﻣﻨﺎ‪.‬‬
‫ﻭﻋﻠﻴﻪ‪:‬‬
‫ﻓﺈﻧﻨﻲ ﺃﻧﺒﻪ اﻹﺧﻮاﻥ ﻭﺃﺣﺬﺭﻫﻢ ﺑﺸﺪﺓ ﻓﻲ ﻧﻔﺲ اﻟﻮﻗﺖ ﻣﻦ ﻣﻐﺒﺔ ﺇﻏﻔﺎﻝ ﻫﺬا اﻟﻤﺒﺪﺃ اﻹﺩاﺭﻱ اﻟﻬﺎﻡ ﻣﻬﻤﺎ‬
‫ﻛﺎﻥ اﻟﺸﺨﺺ ﺃﻭ اﻟﺠﻬﺔ اﻟﺘﻲ ﺗﺼﺪﺭ اﻷﻭاﻣﺮ ﺃﻭ ﻣﻜﺎﻧﺘﻬﺎ ﺃﻭ ﻭﺿﻌﻬﺎ ﺑﺨﻼﻑ ﻫﺬا اﻟﺘﻨﻈﻴﻢ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ اﻟﺸﻴﺦ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ‪-:‬‬
‫(ﻭﻟﻴﺲ ﻣﺮﻳﺪﻱ ﻣﻦ ﻋﺸﺎ ﻋﻦ ﻛﻼﻣﻨﺎ ﻭﻻ ﻗﺎﺋﻼ ﻟﻠﻨﻔﺲ ﻳﺎ ﻧﻔﺲ ﻣﺎﻟﻚ)‬
‫(ﺃﺳﻠﻤﻮا اﻟﻮﺟﻪ ﺗﺴﻠﻤﻮا ﻭﺗﻔﻮزﻭا ﻗﻮﻟﺘﻲ ﻗﺎﻟﻬﺎ اﻟﺨﻠﻴﻞ ﺇﺑﺮاﻫﻴﻢ)‬
‫(ﻭﻣﻦ ﻳﻘﺒﻠﻪ ﺇﺑﺮاﻫﻴﻢ ﻣﻨﻜﻢ ﻓﻤﻦ ﻛﻔﻴﻪ ﺻﺮﻓﺎ ﺗﺸﺮﺑﻮﻥ)‬
‫(ﻭﻣﺎ ﻳﻔﻌﻠﻪ ﺇﺑﺮاﻫﻴﻢ ﻗﻮﻟﻮا ﺳﻤﻌﻨﺎ ﻭﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ)‬

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 ‫ﻛﻤﺎ ﺃﻭﺻﻴﻜﻢ‪-:‬‬
‫ﺑﺄﻫﻤﻴﺔ اﻻﻧﺴﺠﺎﻡ ﻭﻋﺪﻡ اﻻﺧﺘﻼﻑ ﺇﻥ ﻛﺎﻥ ﺑﻐﻴﺘﻜﻢ اﻟﺘﻮﻓﻴﻖ ﻭاﻟﻔﻼﺡ ﻭﺃﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻲ ﺟﻴﺪا ﺃﻥ ﺩﻳﻦ‬
‫اﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻳﻦ اﻟﺼﻔﺎ‪ ،‬ﻳﺘﻨﺰﻩ ﻋﻦ ﺃﻥ ﻳﺘﻢ ﺧﺪﻣﺘﻪ ﺑﻤﺠﻤﻮﻋﺎﺕ ﻣﺘﻨﺎزﻋﺔ ﺃﻭ ﺗﺘﺠﺮﻉ‬
‫اﻷﺣﻘﺎﺩ‪ .‬ﻭﻟﻴﺲ ﻟﻨﺎ ﻣﻦ اﻷﺩﺏ اﻟﺮﻓﻴﻊ ﺃﻥ ﻧﺘﻮﻗﻊ ﺧﺪﻣﺔ ﻫﺬا اﻟﺪﻳﻦ اﻟﻌﻈﻴﻢ ﻭﻧﺤﻦ ﻧﺤﻤﻞ ﺻﻔﺎﺕ اﻻﺧﺘﻼﻑ‬
‫ﻭاﻟﺘﻨﺎزﻉ ﻭاﻟﺸﺘﺎﺕ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ اﻟﻠﻪ ﻃﻴﺒﺎ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺐ اﻷﻣﻮاﻝ ﻓﺈﻧﻪ ﻛﺬﻟﻚ ﻻ ﻳﻘﺒﻞ ﻟﺨﺪﻣﺔ ﺩﻳﻨﻪ ﺇﻻ‬
‫ﻃﻴﺐ اﻷﻧﻔﺲ ﻭاﻷﺭﻭاﺡ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﻣﺤﻜﻢ ﺗﻨﺰﻳﻠﻪ‪" :‬ﻭﺃﻃﻴﻌﻮا اﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺃﻭﻟﻲ اﻷﻣﺮ ﻣﻨﻜﻢ"‬
‫ﺻﺪﻕ اﻟﻠﻪ اﻟﻌﻈﻴﻢ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﻣﻮﻻﻧﺎ اﻟﺸﻴﺦ‪ /‬ﻣﺤﻤﺪ ﻋﺜﻤﺎﻥ ﻋﺒﺪﻩ اﻟﺒﺮﻫﺎﻧﻲ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ‪:‬‬
‫(ﻛﻨﺰﻳﺔ ﺃﺳﺮاﺭﻩ ﺑﻘﻠﻮﺑﻨﺎ ﻓﺎﻟﺤﺐ ﻛﻨﺰ ﻭاﻟﺼﻔﺎ ﻣﻔﺘﺎﺡ)‬
‫ﻭﻓﻲ ﻗﺼﻴﺪﺓ ﺃﺧﺮﻯ‪-:‬‬
‫(ﺑﺎﺏ اﻟﺘﻨﺎزﻉ ﺇﻥ ﻃﺮﻗﺘﻢ ﺗﻔﺸﻠﻮا ﻫﺬا ﻛﻼﻣﻲ ﻓﺎﺟﻌﻠﻮﻩ ﺇزاﺭا)‬
‫ﻭﻟﺌﻦ ﺩﺭﺝ اﻟﻨﺎﺱ ﻋﻠﻰ ﺗﺒﺠﻴﻞ ﻣﻨﻈﻤﺎﺗﻬﻢ ﻭﻣﺆﺳﺴﺎﺗﻬﻢ ﻓﺈﻥ ﻣﻦ ﺑﺎﺏ ﺃﻭﻟﻰ اﺳﺘﻴﻌﺎﺏ ﻋﻈﻤﺔ ﻫﺬﻩ‬
‫اﻟﻄﺮﻳﻘﺔ ﻭﻋﻈﻤﺔ ﻣﺴﺌﻮﻟﻴﺘﻬﺎ ﻭﻋﻈﻤﺔ اﻻﻧﺘﻤﺎء ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻫﻨﺎ ﻓﺈﻧﻲ ﺃﻭﺻﻴﻜﻢ ﻟﺠﺎﻧﺎ ﻭﻣﺴﺌﻮﻟﻴﻦ ﻭﻣﺮﺷﺪﻳﻦ ﻭﻣﺮﻳﺪﻳﻦ ﺑﻀﺮﻭﺭﺓ اﻻﻟﺘﺰاﻡ ﺑﻬﺬا اﻟﻨﻈﺎﻡ ﻭاﻟﺘﻌﺎﻣﻞ‬
‫ﻣﻌﻪ ﺑﺠﺪﻳﺔ ﻭﺣﺰﻡ‪.‬‬
‫(ﺗﻠﻚ اﻟﻮﺻﺎﻳﺎ ﺇﻧﻬﺎ ﺩﺳﺘﻮﺭﻛﻢ ﺣﻘﺐ ﺗﻤﺮ ﻭﻭﺟﻬﻬﺎ ﻭﺿﺎء)‬

‫ﺃﺣﺒﺎﺑﻲ ﺃﺑﻨﺎء اﻟﻄﺮﻳﻘﺔ ﻋﺎﻣﺔ ‪...‬‬

‫ﺇﻥ اﻟﻮﻗﺖ ﻗﺪ ﺣﺎﻥ ﻟﺘﺰﻛﻴﺔ ﻧﻔﻮﺳﻨﺎ ﻭﺇﻥ اﻟﻮﻗﺖ ﻗﺪ ﺣﺎﻥ ﺃﻳﻀﺎً ﻟﻜﻲ ﻧﺠﻨﻲ اﻟﺜﻤﺎﺭ اﻟﺘﻲ ﻃﺎﻝ ﻣﺎ ﺣﺮﻣﻨﺎ‬
‫ﻣﻨﻬﺎ ﻭﻛﻨﺎ ﻧﻨﺘﻈﺮﻫﺎ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ اﻟﺒﺸﺎﺋﺮ ﻗﺪ ﻻﺣﺖ ﻭﺃﻥ اﻟﺤﺼﺎﺩ ﻗﺪ ﺣﺎﻥ ﻭﺇﻥ ﺗﺮﻭا ﻛﻞ ﻣﺎ ﻫﻮ ﻃﻴﺐ‬
‫ﻟﺘﺮﺗﺎﺣﻮا ﻣﻦ ﻫﺬا اﻟﻌﻨﺎء ﻭاﻟﻌﻴﺸﺔ اﻟﺼﻌﺒﺔ‪.‬‬
‫(ﻳﺠﻮﺩ ﻛﺮﻳﻤﺎ ﺣﻴﺚ ﻋﻢ ﻋﻄﺎﺅﻩ ﻭﻟﻜﻨﻪ ﻳﺨﺘﺺ ﺃﻫﻞ اﻟﺒﻘﻴﺔ)‬
‫(ﻓﺬاﻙ ﻋﻄﺎء اﻟﻠﻪ ﻓﺎﻣﻨﻦ ﻭﺇﻥ ﺗﺸﺎ ﺗﺨﺺ ﺑﻪ ﻗﻮﻣﺎ ﻭﻗﻮﻣﺎ ﺗﺒﺎﻋﺪ)‬

‫ﺃﻭﺻﻴﻜﻢ‪-:‬‬

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 ‫ﻧﺒﺬ اﻟﺨﻼﻓﺎﺕ ﻓﺎﻟﺼﻔﺎ ﻣﻔﺘﺎﺡ‪ ،‬ﻣﻊ ﺗﻮﺣﻴﺪ اﻟﻮﺟﻬﺔ (ﻭﺃﻛﺮﺭ) ﺗﻮﺣﻴﺪ اﻟﻮﺟﻬﺔ ﻭﺣﺴﻦ اﻟﻌﻘﻴﺪﺓ‪.‬‬
‫ﻭﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ اﻟﻌﺰﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ﻭﺳﻼﻡ‬
‫ﻋﻠﻰ اﻟﻤﺮﺳﻠﻴﻦ ﻭاﻟﺤﻤﺪ ﻟﻠﻪ ﺭﺏ اﻟﻌﺎﻟﻤﻴﻦ ﻭاﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ اﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ ﻭﻛﻞ ﻋﺎﻡ ﻭﺃﻧﺘﻢ ﺑﺨﻴﺮ‪.‬‬

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 ‫نص ﺧﻄاﺏ مﻮالنا الﺸﻴﺦ ﺇبﺮاﻫﻴﻢ الﺸﻴﺦ مﺤﻤﺪ ﻋﺜﻤان ﻋﺒﺪﻩ الﺒﺮﻫانﻲ ﺇلﻰ ﻋﻤﻮﻡ ﺃبﻨاء الﻄﺮيﻘﺔ‬
‫الﺒﺮﻫانﻴﺔ ﻓﻰ العالﻢ اجﻤﻊ ‪5999‬‬

‫بﺴﻢ اللﻪ الﺮحﻤﻦ الﺮحﻴﻢ‬

‫ﺃﺑﻨﺎﺋﻲ ﻭﺑﻨﺎﺗﻲ ‪ ..‬ﺇﺧﻮاﻧﻲ ﻭﺃﺧﻮاﺗﻲ‬

‫اﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ اﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﻣﺤﻜﻢ ﺗﻨﺰﻳﻠﻪ (ﻟﻘﺪ ﻭﻋﺪﻧﺎ ﻓﻲ اﻟﺰﺑﻮﺭ ﻣﻦ ﺑﻌﺪ‬
‫اﻟﺬﻛﺮ ﺃﻥ اﻷﺭﺽ ﻳﺮﺛﻬﺎ ﻋﺒﺎﺩﻱ اﻟﺼﺎﻟﺤﻮﻥ) ﺻﺪﻕ اﻟﻠﻪ اﻟﻌﻈﻴﻢ ‪..‬‬
‫ﻭﻗﺎﻝ ﺳﻴﺪﻱ ﻓﺨﺮ اﻟﺪﻳﻦ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ‪:‬‬
‫ﻗﺪ ﻭﻋﺪﻧﺎ ﻓﺎﺭﺗﻘﺐ ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ ﺑﻌﺪﻩ ﻓﺘﺤﺎ ﻧﺮﻯ ﻧﻮﺭا ﻣﺒﻴﻨﺎ‬
‫ﺫاﻙ ﻳﻮﻡ ﻳﺠﻌﻞ اﻟﻮﻟﺪاﻥ ﺷﻴﺒﺎ ﻓﻴﻪ ﺇﻃﻼﻕ اﻟﻔﺘﻮﺡ ﺑﺪا ﻳﻘﻴﻨﺎ‬
‫ﺃﺣﻴﻴﻜﻢ ﻓﻲ ﻫﺬﻩ اﻟﻠﻴﻠﺔ اﻟﻤﺒﺎﺭﻛﺔ ﻭﻗﺪ ﺟﺌﺘﻢ ﺟﻤﺎﻋﺎﺕ ﻭﻭﺣﺪاﻧﺎ ﻣﻦ ﻛﺎﻓﺔ ﺑﻘﺎﻉ اﻟﻌﺎﻟﻢ ﻟﻻﺣﺘﻔﺎﻝ ﺑﺬﻛﺮﻯ‬
‫ﺳﻴﺪﻱ اﻟﻌﺎﺭﻑ ﺑﺎﻟﻠﻪ اﻟﺸﻴﺦ‪ /‬ﻣﺤﻤﺪ ﻋﺜﻤﺎﻥ ﻋﺒﺪﻩ اﻟﺒﺮﻫﺎﻧﻲ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻟﻢ ﻳﺠﻤﻌﻜﻢ ﻓﻲ ﺫﻟﻚ ﺇﻻ ﺣﺒﻪ‬
‫ﻭﺣﺐ ﺣﺒﻪ ﻳﻘﻮﺩﻛﻢ اﻟﺸﻮﻕ ﻟﻠﻌﻴﺶ ﻓﻲ ﺭﺣﺎﺑﻪ ﻭﻫﺎ ﻧﺤﻦ ﻧﺤﺘﻔﻞ ﺑﺬﻛﺮاﻩ ﻧﺴﺘﻌﺮﺽ ﻓﻴﻬﺎ ﻣﻨﺎﻗﺒﻪ ﻭﺣﻴﺎﺗﻪ اﻟﺘﻲ‬
‫ﺟﻞ ﻋﻤﺮﻩ ﻣﺠﺎﻫﺪا ﻓﻴﻬﺎ ﻓﻲ ﺳﺒﻴﻞ اﻟﻠﻪ ﺩاﻋﻴﺎ ﺇﻟﻰ اﻟﻠﻪ ﺑﺎﻟﺤﻖ ‪ ..‬ﻓﺼﺤﺢ اﻟﻤﻔﺎﻫﻴﻢ ﻭﺃﺭﺳﻰ ﻟﻨﺎ ﻭﻟألﻣﺔ‬
‫ﺟﻤﻌﺎء اﻷﺳﺎﺱ ﻭاﻟﺮﻛﺎﺋﺰ ﻟﻬﺪاﻳﺔ اﻷﻣﺔ ﻭﺇﻧﺎﺭﺓ اﻟﻄﺮﻳﻖ ﻭﺇزاﺣﺔ ﺃﺳﺘﺎﺭ اﻟﻈﻼﻡ ﻣﻦ اﻟﻮﺟﻮﺩ ﻓﻜﺎﻥ ﺣﻘﺎ‬
‫ﻓﺨﺮ اﻟﺪﻳﻦ ﻓﻲ اﻟﺤﻀﺮﺗﻴﻦ ﻭﻛﺎﻥ ﺣﻘﺎ ﻓﺨﺮا ﻟﻄﺮﻳﻘﺘﻪ اﻟﺘﻲ اﺻﻄﻔﺎﻫﺎ ﺳﻴﺪﻱ ﺇﺑﺮاﻫﻴﻢ اﻟﻘﺮﺷﻲ اﻟﺪﺳﻮﻗﻲ‬
‫ﻣﻨﺬ اﻷزﻝ ﻟﻨﺸﺮ اﻟﺪﻳﻦ ﻭﻫﺪاﻳﺔ اﻟﻌﺎﻟﻤﻴﻦ ‪..‬‬
‫ﻗﺎﻝ ﺳﻴﺪﻱ ﻓﺨﺮ اﻟﺪﻳﻦ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ ﻓﻲ ﻗﺼﻴﺪﺗﻪ اﻟﺮاﺑﻌﺔ ﻋﺸﺮﺓ‪:‬‬
‫ﻭﺻﺮﺣﻲ ﺑﺎﺳﻢ اﻟﻠﻪ ﺑﻮﺃﺕ ﺭﻛﻨﻪ ﻭﺁﻳﺔ ﺇﺑﺮاﻫﻴﻢ ﺭﻓﻊ اﻟﻘﻮاﻋﺪ‬
‫ﻳﻄﻬﺮﻩ ﻟﻠﻄﺎﺋﻔﻴﻦ ﻭﺇﻧﻪ ﻟﻘﺒﻠﺔ ﻗﺼﺎﺩﻱ ﻭﺑﻴﺖ اﻟﻌﻘﺎﺋﺪﻱ‬
‫ﻓﺬاﻧﻚ ﺇﺑﺮاﻫﻴﻢ ﺑﻴﺘﻲ ﻭﻣﻌﺒﺪﻱ ﻭﻣﻌﺪﻥ ﻓﻀﻠﻲ ﻭاﺑﻦ ﺃﻡ اﻟﻤﻌﺎﺑﺪﻱ‬
‫ﺃﺑﺎﺭﻙ ﺑﺎﺳﻢ اﻟﻠﻪ ﻓﻲ ﻛﻞ ﻫﻤﺔ ﺭﻭاﻓﺪ ﻣﺪﻱ ﻣﻦ ﻋﻈﻴﻢ اﻟﺮﻭاﻓﺪ‬

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 ‫ﻛﻤﺎ ﺑﻨﻲ اﻷﻗﺼﻰ ﻭﺃﻧﻌﻢ ﺑﻨﺎﺅﻩ ﻭﻛﺎﻥ ﺷﻬﻮﺩﻱ ﻣﻦ ﻛﻤﺎﻝ اﻟﻤﺸﺎﻫﺪﻱ‬
‫ﺧﻼﻓﺔ ﻗﺒﻞ اﻟﺒﻌﺚ ﺗﺎﻟﻠﻪ ﺃﻧﻬﺎ ﺗﻘﻮﻡ ﻋﻠﻰ ﺇﺗﻴﺎﻥ ﺧﺮﻕ اﻟﻌﻮاﺋﺪ‬
‫ﺷﻬﺪﺕ ﺃﺭﻭﻗﺔ اﻟﻤﻘﺎﻡ ﺻﺒﺎﺡ اﻟﻴﻮﻡ اﻧﻌﻘﺎﺩ ﺁﺧﺮ ﺟﻠﺴﺎﺕ اﻟﻤﺆﺗﻤﺮاﺕ اﻟﺪﻭﻟﻴﺔ ﻟﻠﻄﺮﻳﻘﺔ‪ ..‬ﻭﻟﻌﻠﻨﺎ ﺟﻤﻴﻌﺎ‬
‫ﻧﺪﺭﻙ ﺃﻥ ﻣﺠﺮﺩ اﻧﻌﻘﺎﺩ ﻫﺬﻩ اﻟﻤﺆﺳﺴﺎﺕ اﻟﺪﻭﻟﻴﺔ ﻟﻬﻮ ﺇﻧﺠﺎز ﻛﺒﻴﺮ ﻳﺤﻖ ﻟﻨﺎ ﺃﻥ ﻧﻔﺨﺮ ﺑﻪ ﻭﻟﻢ ﻳﻜﻦ ﻟﻴﺘﺤﻘﻖ‬
‫ﻟﻨﺎ ﺫﻟﻚ ﻟﻮﻻ ﺗﻄﺒﻴﻖ اﻟﺘﻨﻈﻴﻢ اﻹﺩاﺭﻱ اﻟﺠﺪﻳﺪ ﻟﻠﻄﺮﻳﻘﺔ اﻟﺬﻱ ﺗﻤﻜﻨﺎ ﺑﻔﻀﻠﻪ ﻣﻦ اﺷﺘﺮاﻙ ﻛﺎﻓﺔ ﺃﺑﻨﺎء ﻭﺑﻨﺎﺕ‬
‫اﻟﻄﺮﻳﻘﺔ ﻓﻲ اﻟﺘﺨﻄﻴﻂ ﻟﻄﺮﻳﻘﺘﻬﻢ ﻭﺇﺩاﺭﺗﻬﺎ ﻭاﻻﺷﺘﺮاﻙ ﻓﻲ ﺧﺪﻣﺘﻬﺎ ﻛﻞ ﻣﻨﻬﻢ ﺣﺴﺐ ﻣﺠﺎﻟﻪ ﻭﺗﺨﺼﺼﻪ‪.‬‬
‫ﻭﺇﻧﻨﻲ ﻋﻠﻰ ﻳﻘﻴﻦ ﺑﺄﻥ اﻟﺘﺰاﻣﻜﻢ اﻟﺠﺎﺩ ﺑﺘﻄﺒﻴﻖ اﻟﻤﺮﺣﻠﺔ اﻟﺘﺎﻟﻴﺔ ﻟﻬﺬا اﻟﺘﻨﻈﻴﻢ ﺳﻮﻑ ﻳﻔﺘﺢ ﻓﺮﺻﺎ ﺃﻛﺜﺮ ﻟﺘﻼﻗﺢ‬
‫اﻷﻓﻜﺎﺭ ﻭاﻹﺑﺪاﻋﺎﺕ ﻭاﻟﻤﻮاﻫﺐ ﻣﻤﺎ ﺳﻴﻨﻌﻜﺲ ﺇﻳﺠﺎﺑﺎ ﻋﻠﻰ ﻧﺸﺎﻃﺎﺕ اﻟﻄﺮﻳﻘﺔ ﺑﺈﺫﻥ اﻟﻠﻪ ‪.‬‬

‫ﺃﺑﻨﺎﺋﻲ ﻭﺑﻨﺎﺗﻲ ‪ ..‬ﺇﺧﻮاﻧﻲ ﻭﺃﺧﻮاﺗﻲ‬

‫ﻟﻘﺪ ﺷﻬﺪﺕ اﻟﻔﺘﺮﺓ اﻟﻤﺎﺿﻴﺔ ﻋﻤﻞ ﻛﺒﻴﺮ ﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﺛﻤﺎﺭﻩ ﻫﻮ ﺭﺑﻂ ﻣﻌﻈﻢ زﻭاﻳﺎﻧﺎ ﻓﻲ ﻛﺎﻓﺔ ﺃﻧﺤﺎء‬
‫اﻟﻌﺎﻟﻢ ﺑﺒﻌﻀﻬﺎ اﻟﺒﻌﺾ ﻋﺒﺮ ﺷﺒﻜﺔ اﻹﻧﺘﺮﻧﺖ ﻭﻟﻌﻞ اﻟﻤﺮﺣﻠﺔ اﻟﻘﺎﺩﻣﺔ ﺳﻮﻑ ﺗﺸﻬﺪ ﺑﺎﻟﻀﺮﻭﺭﺓ زﻳﺎﺩﺓ ﻛﺒﻴﺮﺓ‬
‫ﻓﻲ ﻋﻤﻠﻴﺎﺕ اﻻﺗﺼﺎﻝ ﺑﻴﻦ اﻟﺰﻭاﻳﺎ ﻓﻲ اﻟﺪﻭﻝ ﻭاﻟﻤﻘﺎﻡ‪ ،‬ﻭﺑﻴﻦ زﻭاﻳﺎ اﻟﻤﺪﻥ ﻭاﻟﺪﻭﻝ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ اﻟﻤﺮﺣﻠﺔ‬
‫اﻟﻘﺎﺩﻣﺔ ﺗﺘﻄﻠﺐ ﺗﻔﻌﻴﻞ اﻻﺗﺼﺎﻻﺕ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻧﻨﻲ ﺃﻭﺻﻴﻜﻢ ﺃﺑﻨﺎﺋﻲ ﻭﺑﻨﺎﺗﻲ ﻓﻲ اﻟﺪﻭﻝ اﻟﺘﻲ ﻟﻢ ﺗﻜﻤﻞ‬
‫اﺷﺘﺮاﻛﻬﺎ ﻓﻲ ﺷﺒﻜﺔ اﻹﻧﺘﺮﻧﺖ ﺃﻥ ﺗﺒﺎﺩﺭ ﻹﻧﺠﺎز ﺫﻟﻚ ﻓﻲ ﺃﺳﺮﻉ ﻓﺮﺻﺔ ﻣﻤﻜﻨﺔ ﺣﺘﻰ ﺗﻜﺘﻤﻞ اﻟﺸﺒﻜﺔ‪.‬‬
‫ﻛﻤﺎ ﺃﻭﺻﻴﻜﻢ ﺃﻳﻀﺎ ﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ اﻟﺒﺤﻮﺙ ﻭﺑﺮاﻣﺞ اﻟﺘﺪﺭﻳﺐ ﺧﻼﻝ اﻟﻔﺘﺮﺓ اﻟﻘﺎﺩﻣﺔ ﺣﺘﻰ ﻧﺘﻤﻜﻦ ﻣﻦ‬
‫اﻻﻃﻼﻉ ﺑﻤﻬﻤﺘﻨﺎ ﻭﻓﻘﺎ ﻟﻤﻨﻈﻮﺭ ﻋﻠﻤﻲ ﻣﺘﻄﻮﺭ ﻳﻤﻜﻨﻨﺎ ﻣﻦ ﺃﺩاء ﻣﻬﺎﻣﻨﺎ ﺑﻜﻔﺎءﺓ ﻭاﻟﺘﻔﺎﻋﻞ اﻟﺴﻠﻴﻢ ﻣﻊ ﺑﻴﺌﺔ‬
‫اﻟﻄﺮﻳﻘﺔ‪.‬‬
‫ﻗﺎﻝ ﺳﻴﺪﻱ ﻓﺨﺮ اﻟﺪﻳﻦ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ‪:‬‬
‫ﺃﺳﻠﻤﻮا اﻟﻮﺟﻪ ﺗﺴﻠﻤﻮا ﻭﺗﻔﻮزﻭا ﻗﻮﻟﺘﻲ ﻗﺎﻟﻬﺎ اﻟﺨﻠﻴﻞ ﺇﺑﺮاﻫﻴﻢ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻓﻄﺎﻋﺔ ﺇﺑﺮاﻫﻴﻢ ﺇﻥ ﺭﻣﺘﻢ اﻟﻬﺪﻯ ﻛﻤﺎﻝ ﻋﻄﺎﺋﻲ ﺑﻞ ﻧﺠﺎﺡ اﻟﻤﻘﺎﺻﺪ‬
‫ﻣﺎ ﻏﻴﺮ ﺇﺑﺮاﻫﻴﻢ ﻋﺒﺪ ﺫﻭ ﺣﻤﻰ ﻫﻮ ﻣﺠﺘﺒﻰ ﺣﺘﻰ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻲ‬
‫ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ‪:‬‬
‫ﻭﻟﻴﺲ ﺑﻠﻮﻍ اﻟﻘﺼﺪ ﻣﺎ ﻗﺪ ﺗﺮﻭﻧﻪ ﻓﺈﻥ ﺑﻠﻮﻍ اﻟﻘﺼﺪ ﻓﺾ اﻟﺘﺸﺎﺭﻙ‬

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‫ﻟﻘﺪ ﻇﻠﻠﺖ ﺃﻛﺮﺭ ﻭﺃﺭﺩﺩ ﺧﻼﻝ اﻟﻔﺘﺮﺓ اﻟﻤﺎﺿﻴﺔ ﻋﻠﻰ ﺃﻫﻤﻴﺔ اﻻﻟﺘﺰاﻡ ﺑﺎﻟﻨﻈﺎﻡ اﻹﺩاﺭﻱ اﻟﺠﺪﻳﺪ ﻟﻠﻄﺮﻳﻘﺔ‬
‫ﻭاﻟﺬﻱ ﺣﺪﺩﺕ ﻓﻴﻪ ﺑﻮﺿﻮﺡ ﺷﺪﻳﺪ ﻗﻨﻮاﺕ اﻟﺘﻌﺎﻣﻞ ﺑﻴﻨﻲ ﻭﺑﻴﻦ ﺃﺑﻨﺎﺋﻲ ﻭﺑﻨﺎﺗﻲ ﻭﻗﺪ ﻛﺮﺭﺕ ﺑﺼﺒﺮ ﻃﻮﻳﻞ ﺃﻥ‬
‫ﻫﺬﻩ اﻟﻘﻨﻮاﺕ ﻫﻲ اﻟﻘﻨﻮاﺕ اﻟﺘﻲ اﻋﺘﻤﺪﺗﻬﺎ ﻟﻠﺘﻌﺎﻣﻞ ﻓﻲ ﺃﻧﺸﻄﺔ اﻟﻄﺮﻳﻘﺔ ﻭﺃﻥ اﻷﺟﻬﺰﺓ اﻹﺩاﺭﻳﺔ اﻟﺘﻲ اﻧﺒﺜﻘﺖ‬
‫ﻋﻨﻬﺎ ﻫﻲ اﻟﻤﻔﻮﺿﺔ ﻟﻠﺘﻌﺎﻣﻞ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﺨﺺ اﻟﻄﺮﻳﻘﺔ ﻭﻣﻨﻌﺖ ﻣﻨﻌﺎ ﺑﺎﺗﺎ اﻋﺘﺮاﺽ ﺃﻭ ﺗﻌﺪﻳﻞ ﺃﻭ ﺗﺨﻄﻲ‬
‫ﻫﺬﻩ اﻟﻘﻨﻮاﺕ ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﻣﺨﺎﻃﺮ ﻻ ﻧﻘﺒﻠﻬﺎ ﻭﻻ ﻧﺮﺿﺎﻫﺎ‪ ..‬ﻛﻤﺎ ﻧﺒﻬﻨﺎ ﺃﻳﻀﺎ ﺇﻟﻰ ﺃﻫﻤﻴﺔ اﻟﺘﺨﻠﻖ‬
‫ﺑﺎﻟﺼﻔﺎﺕ اﻟﻜﺮﻳﻤﺔ ﻭاﻟﺤﻤﻴﺪﺓ ﻭﺇﺷﺎﻋﺔ اﻟﺼﻔﺎ ﻭاﻟﻤﺤﺒﺔ ﺑﻴﻦ ﺑﻌﻀﻜﻢ اﻟﺒﻌﺾ ﻭاﻟﺴﻤﻮ ﻋﻦ اﻟﺨﻼﻓﺎﺕ‬
‫اﻟﺠﺎﻧﺒﻴﺔ ﻭاﻟﺸﺨﺼﻴﺔ اﻟﻀﻴﻘﺔ ﻭﻗﺪ ﻛﺎﻥ ﺳﻨﺪﻧﺎ ﻓﻲ ﺫﻟﻚ ﺃﻥ اﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﺮﺗﻀﻲ‬
‫ﻟﺨﺪﻣﺔ ﺩﻳﻨﻪ ﺇﻻ ﻣﻦ اﺭﺗﻀﻰ ﻣﻦ ﻃﻴﺒﻲ اﻷﻧﻔﺲ ﻭاﻷﺭﻭاﺡ ﻭاﻟﻨﻮاﻳﺎ ‪..‬‬
‫ﺑﻞ ﻭﻧﺒﻬﺖ ﺃﻳﻀﺎ ﺇﻟﻰ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻨﺎ ﻣﻦ ﻭاﺟﺐ اﻷﺩﺏ اﻟﺮﻓﻴﻊ ﺗﺠﺎﻩ اﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺃﻥ ﻧﻨﺄﻱ ﺑﺄﻧﻔﺴﻨﺎ ﻋﻦ اﻟﺼﻐﺎﺋﺮ ﻭاﻟﻀﻐﺎﺋﻦ ﻭاﻟﺨﻼﻓﺎﺕ ﺇﺫا ﻛﻨﺎ ﻧﻮﺩ ﺃﻥ ﻧﺘﺸﺮﻑ ﺑﺘﻮﻟﻲ ﻫﺬﻩ اﻟﻤﻬﻤﺔ اﻟﻌﻈﻴﻤﺔ‬
‫اﻟﻌﺰﻳﺰﺓ ‪ ..‬ﻭﺑﺤﻤﺪ اﻟﻠﻪ ﻓﻘﺪ ﺷﻬﺪﺕ اﻟﻔﺘﺮﺓ اﻟﻤﺎﺿﻴﺔ ﻧﺸﺎﻃﺎ ﻛﺒﻴﺮا ﻛﻤﺎ ﺳﺒﻖ ﻭﺗﺤﺪﺛﺖ‪ ،‬ﻭﻫﻮ ﻋﻤﻞ ﻳﺤﻖ ﻟﻨﺎ‬
‫ﺟﻤﻴﻌﺎ ﺃﻥ ﻧﻔﺨﺮ ﺑﻪ ﻛﻤﺎ ﺷﺎﻉ اﻟﺼﻔﺎ ﺑﻴﻦ اﻹﺧﻮاﻥ ﻓﻲ ﻣﻌﻈﻢ ﺑﻘﺎﻉ اﻟﻌﺎﻟﻢ‪ ،‬ﻭاﺧﺘﻔﺖ اﻟﻤﺸﺎﻛﻞ ﻟﻴﺤﻞ ﻣﺤﻠﻬﺎ‬
‫اﻟﻮﺋﺎﻡ‪ ،‬ﻭاﻟﻔﻮﺿﻰ ﻟﻴﺤﻞ ﻣﺤﻠﻬﺎ اﻟﻨﻈﺎﻡ‪ ،‬ﻭاﻟﻌﺰﻟﺔ ﺇﻟﻰ اﺗﺼﺎﻝ ﻭﻣﺸﺎﺭﻛﺔ ﻭﺗﻨﺴﻴﻖ ﻭﺑﺪﺃﺕ اﻟﻄﺮﻳﻘﺔ ﺗﺨﻄﻮ‬
‫ﺧﻄﻮاﺕ ﺛﺎﺑﺘﺔ ﻭاﺿﺤﺔ ﺗﺠﺎﻩ اﻟﻌﻬﺪ اﻟﺠﺪﻳﺪ ﻣﺘﺄﻫﺒﺔ ﻟإلﻃﻼﻉ ﺑﻤﻬﻤﺘﻬﺎ اﻟﺘﺎﺭﻳﺨﻴﺔ ﻓﻲ اﻟﺤﻮاﺭ ﻣﻊ اﻟﻌﺎﻟﻢ‬
‫ﻭﻫﺪاﻳﺔ اﻟﻌﺎﻟﻤﻴﻦ ﻭﺭﺩ اﻟﺸﺎﺭﺩﻳﻦ ﺇﻟﻰ اﻟﻠﻪ ‪ ..‬ﻓﻲ ﻇﻞ ﻛﻞ ﻫﺬﻩ اﻟﻨﺠﺎﺣﺎﺕ اﻟﺒﺎﻫﺮﺓ ﻭاﻹﻧﺠﺎزاﺕ اﻟﻜﺒﻴﺮﺓ‬
‫ﻭﻧﺤﻦ ﻧﺨﻄﻂ ﻷﻋﻤﺎﻝ ﻛﺒﻴﺮﺓ ﻓﻲ ﻋﻬﺪ اﻹﻧﺘﺮﻧﺖ ﻭاﻟﻔﻀﺎء ‪.‬‬
‫ﺃﻳﻬﺎ اﻷﺣﺒﺎﺏ ﺇﺫا ﻛﺎﻥ ﻛﻼﻣﻲ ﻗﺎﺳﻴﺎ ﺷﺪﻳﺪا ﻋﻠﻰ ﻣﻦ ﻫﻢ ﺃﻫﻞ ﺃﻭﺭاﺩ ﻭﻋﻘﻴﺪﺓ ﻓﺈﻥ ﻫﺬﻩ ﺗﺬﻛﺮﺓ ﻟﻠﺠﻤﻴﻊ‬
‫ﻭﺃﻣﺮ ﻻﺑﺪ ﻣﻨﻪ ﻭﻟﺘﻌﻠﻤﻮا ﺃﻧﻨﺎ ﻟﻢ ﻧﻮﻛﻞ ﺇﻟﻰ ﺃﻱ ﻣﻦ ﺇﺧﻮاﻧﻲ ﻭﺃﺻﻬﺎﺭﻱ اﻟﺘﺪﺧﻞ ﻓﻲ ﺷﺌﻮﻥ اﻟﻄﺮﻳﻘﺔ‬
‫ﻭﺇﺩاﺭﺗﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻣﺒﺎﺷﺮﺓ ﺃﻭ ﻏﻴﺮ ﻣﺒﺎﺷﺮﺓ ﻭﺇﻧﻤﺎ ﻫﻢ ﺃﺑﻨﺎء اﻟﺸﻴﺦ ﻣﺤﻤﺪ ﻋﺜﻤﺎﻥ ﻋﺒﺪﻩ اﻟﺒﺮﻫﺎﻧﻲ ﻭﻟﻬﻢ‬
‫اﺣﺘﺮاﻣﻬﻢ ﻭﺗﻘﺪﻳﺮﻫﻢ ﻣﻦ اﻟﺠﻤﻴﻊ‪ ،‬ﺃﻻ ﻓﻠﻴﻌﻠﻤﻮا ﺃﻥ ﻟﻠﻄﺮﻳﻘﺔ ﺷﻴﺦ ﻭاﺣﺪ ﻫﻮ ﻧﺤﻦ اﻟﺸﻴﺦ ﺇﺑﺮاﻫﻴﻢ ﻛﻤﺎ‬
‫ﺫﻛﺮﺕ (ﺇﺫا ﺑﻮﻳﻊ اﻹﻣﺎﻣﻴﻦ ﻓﺎﻗﺘﻞ ﺃﺣﺪﻫﻤﺎ ﺣﺘﻰ ﻻ ﺗﺤﺪﺙ ﻓﺘﻨﺔ ﻓﻲ اﻟﺪﻳﻦ)‪ .‬ﺭﺑﻨﺎ اﻏﻔﺮ ﻭاﺭﺣﻢ ﺃﻧﺖ ﻣﻮﻻﻧﺎ‬
‫ﻭﺇﻟﻴﻚ اﻟﻤﺼﻴﺮ‪.‬‬

‫ﺃﺑﻨﺎﺋﻲ ﻭﺑﻨﺎﺗﻲ‪...‬‬

‫ﺇﻥ ﻫﺬﻩ اﻷﻳﺎﻡ ﺗﺸﻬﺪ ﺩﺧﻮﻟﻨﺎ ﻋﻬﺪا ﺟﺪﻳﺪا ﻋﻬﺪ ﺳﻴﺪﻱ ﺇﺑﺮاﻫﻴﻢ اﻟﻘﺮﺷﻲ اﻟﺪﺳﻮﻗﻲ ﺃﺑﺎ اﻟﻌﻴﻨﻴﻦ اﻟﺬﻱ‬
‫ﺗﻨﻄﻠﻖ ﻓﻴﻪ ﻃﺮﻳﻘﺘﻪ ﻓﻲ ﻣﺸﺎﺭﻕ اﻷﺭﺽ ﻭﻣﻐﺎﺭﺑﻬﺎ ﻭﻫﻲ ﻓﺘﺮﺓ ﻇﻠﺖ اﻷﻣﺔ ﺟﻤﻌﺎء ﺗﻨﺘﻈﺮﻫﺎ ﺑﻔﺎﺭﻍ‬
‫اﻟﺼﺒﺮ ﻭاﻷﺷﻮاﻕ ﻋﺒﺮ ﺳﻨﻮاﺕ ﻃﻮﻳﻠﺔ ‪ ..‬ﻫﻲ ﻣﺮﺣﻠﺔ ﺗﺎﺭﻳﺨﻴﺔ ﺣﻘﺎ‪ .‬ﻻ ﻧﻘﺒﻞ ﻓﻴﻬﺎ ﺃﻱ ﺇﺷﻜﺎﻻﺕ ﺗﻌﻮﻗﻬﺎ‬
‫ﻭﻻ ﻧﺠﺎﻣﻞ ﻓﻴﻬﺎ ﻭﻻ ﻧﺘﻬﺎﻭﻥ ﺃﺑﺪا ﻓﻠﻴﻨﺘﺒﻪ ﺇﺫﻥ ﻛﻞ ﻫﺆﻻء‪.‬‬
‫ﺃﻳﻬﺎ اﻷﺣﺒﺎﺏ ﺇﻥ ﺗﺪاﻋﻴﺎﺕ ﻫﺬﻩ اﻷﻣﻮﺭ ﺗﻨﻌﻜﺲ ﺳﻠﺒﺎ ﻋﻠﻰ اﻷﺩاء ﻭﻋﻠﻴﻪ ﺃﻛﺮﺭ ﻣﺎ ﺫﻛﺮﺕ ﺇﻥ ﻋﻠﻰ ﻫﺬﻩ‬
‫اﻟﻔﺌﺔ ﺃﻥ ﺗﻜﻒ ﻋﻦ ﺗﻠﻚ اﻟﻤﺴﻤﻴﺎﺕ اﻟﺘﻲ ﻳﺴﻤﻮﻧﻬﺎ‪.‬‬
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 ‫ﺃﺣﺒﺎﺑﻲ ﺃﺑﻨﺎﺋﻲ ﻭﺑﻨﺎﺗﻲ‪...‬‬

‫ﺇﻧﺎ ﻣﻌﻨﺎ ﺭﺟﺎﻝ ﻳﻌﻤﻠﻮﻥ ﻟﻴﻞ ﻧﻬﺎﺭ ﻭﻓﻘﺎ ﻷﻣﺮﻧﺎ ﻳﻨﺸﺮﻭﻥ ﻓﻲ ﻛﺎﻓﺔ ﺃﻧﺤﺎء اﻟﻤﻌﻤﻮﺭﺓ‪ ،‬ﻳﺨﺎﻓﻮﻥ اﻟﺘﻘﺼﻲ‪،‬‬
‫ﻻ ﻳﻬﻤﻬﻢ ﻓﻲ ﺳﺒﻴﻞ ﺫﻟﻚ ﺃﻱ اﻟﺼﻌﺎﺏ ﻳﺴﻠﻜﻮﻥ ‪ ...‬ﻭﻣﺜﻞ ﻫﺆﻻء ﻧﺤﻦ ﻓﻴﻬﻢ ﺭاﻏﺒﻮﻥ‪.‬‬
‫ﻻ ﺗﺴﻞ ﻋﻦ ﻣﻘﺎﻟﺘﻲ ﻳﺎ ﺻﺎﺣﺒﻰ ﻭاﻗﺒﻞ ﻫﺪﻳﺔ ﻧﺎﺻﺢ ﻧﺼﺎﺡ‪ ..‬ﻟﻴﺲ اﻟﺘﺼﻮﻑ ﺣﻴﻠﺔ ﻭﺗﻜﻠﻒ ﻭﺗﻘﺸﻊ‬
‫ﻭﺗﻮاﺟﺪ ﻭﺻﻴﺎﺡ؛ ﻟﻴﺲ اﻟﺘﺼﻮﻑ ﻛﺬﺑﺔ ﻭﺗﻈﺎﻟﻢ ﻭﺟﻬﺎﻟﺔ ﻭﺩﻋﺎﻳﺔ ﻭﻣﺰاﺡ‪ ،‬ﺑﻞ ﻋﻔﺔ ﻭﻣﺮﺅﺓ ﻭﻓﺘﻮﺓ ﻭﻗﻨﺎﻋﺔ‬
‫ﻭﻃﻬﺎﺭﺓ ﻭﺻﻼﺡ‪ ،‬ﻓﻘﻪ ﻭﻋﻠﻢ ﻭاﻫﺘﺪاء ﻓﻲ ﺻﻔﺎء ﻭﺭﺿﺎ‪ ،‬ﻭﺻﺪﻕ ﻓﻲ ﻭﻓﺎ ﻭﺳﻤﺎﺡ‪ .‬ﺗﺎء اﻟﺘﻘﻰ ﺻﺎﺩ اﻟﺼﻔﺎ‬
‫ﻭاﻭ اﻟﻮﻓﺎ ﻓﺎء اﻟﻔﺘﻮﺓ ﻓﺎﻏﺘﻨﻢ ﻳﺎ ﺻﺎﺡ‪ .‬ﻣﻦ ﺃﻡ ﻓﻴﻪ ﺑﺤﻘﻪ ﻭﻧﻌﻮﺗﻪ ﻭﺧﻼ ﻋﻦ اﻟﻤﺤﺪﺛﺎﺕ ﻭاﻷﺷﺒﺎﺡ ﺗﺸﻌﺸﻊ‬
‫اﻷﻧﻮاﺭ ﻣﻦ ﺃﺳﺮاﺭﻩ ﻛﺘﺸﻌﺸﻊ اﻟﻤﺸﻜﺎﺓ ﻓﻲ اﻟﻤﺼﺒﺎﺡ اﺗﻘﻮا اﻟﻠﻪ ﻓﻲ ﻃﺮﻳﻘﺔ ﺻﺎﺣﺐ اﻟﺴﻴﻔﻴﻦ ‪ ..‬اﺗﻘﻮا اﻟﻠﻪ‬
‫ﻓﻲ ﻃﺮﻳﻘﺔ ﺻﺎﺣﺐ اﻟﺮﻣﺤﻴﻦ‪ .‬ﻭﻛﻞ ﻣﺎ ﺃﺭﺟﻮﻩ اﺟﺘﻨﺎﺏ ﻣﺎ ﻧﻬﻴﺘﻜﻢ ﻋﻨﻪ ﻭﺃﺭﺟﻮ ﺃﻥ ﺃﺭاﻛﻢ ﺣﺴﺐ ﻣﺎ ﺃﺭﺩﺕ‬
‫ﻭﺃﻛﺮﺭ ﺿﺮﻭﺭﺓ اﻻﺟﺘﻬﺎﺩ ﻓﻲ اﻷﻭﺭاﺩ ﻭﺗﺮﻙ اﻟﻘﻴﻞ ﻭاﻟﻘﺎﻝ ﻭﻋﺪﻡ اﻟﺘﺪﺧﻞ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻴﻜﻢ ﻭاﻻﻣﺘﺜﺎﻝ ﻷﻣﺮﻧﺎ‬
‫ﺩﻭﻥ ﺳﻮاﻧﺎ‪.‬‬

‫ﺃﺑﻨﺎﺋﻲ ﻭﺑﻨﺎﺗﻲ ﺃﺣﺒﺎﺑﻲ‬

‫ﻗﺎﻝ ﺳﻴﺪﻱ ﻓﺨﺮ اﻟﺪﻳﻦ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ‪:‬‬

‫ﻳﻘﺎﻝ ﻷﻫﻞ اﻟﺪﻳﻦ ﻫﺬا ﺇﻣﺎﻣﻜﻢ ﻭﺫﻟﻚ ﻋﺒﺪ ﺟﺎءﻧﺎ ﻭﻫﻮ ﻧﺎﺋﺐ‬
‫ﻭﻟﻴﺲ ﺑﻬﺎﺩﻱ اﻟﻌﻤﻲ ﺇﻥ ﺿﻞ ﺳﻌﻴﻬﻢ ﻓﺬاﻙ ﻳﻘﻴﻨﺎ ﻭاﺭﺙ اﻟﺮاﺣﻤﻴﺔ‬
‫ﺇﻥ ﻣﻦ ﺑﺸﺎﺋﺮ ﻫﺬﻩ اﻷﻳﺎﻡ اﻟﻄﻴﺒﺔ اﻟﻤﺒﺎﺭﻛﺔ اﺧﺘﻴﺎﺭ اﻟﺤﻀﺮﺗﻴﻦ ﻻﺑﻨﻨﺎ ﻣﺤﻤﺪ ﻭزﻳﺮا ﻟﻨﺎ ﻓﻴﺎ ﺑﺸﺮاﻛﻢ ﻭﻫﻮ‬
‫ﺃﻣﺮ ﺑﺎﻃﻦ ﻭﻟﻴﺲ ﻇﺎﻫﺮ ﺣﺘﻰ ﻻ ﻳﻨﺴﺎﻕ اﻟﺒﻌﺾ ﻭﺭاء اﻟﻀﻼﻝ ‪ ..‬ﻭﻟﻜﻢ ﻭﻟﻨﺎ اﻟﺒﺸﺮﻯ ﻳﺎ ﺁﻝ ﺇﺑﺮاﻫﻴﻢ ﺫﻭ‬
‫اﻹﻧﻌﺎﻡ‪.‬‬
‫اﻟﺴﻼﻡ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻴﻜﻢ ﻭﻋﻠﻰ ﻛﻞ ﻣﺤﺐ‪ .‬ﺭﺑﻨﺎ ﺗﻘﺒﻞ ﻣﻨﺎ ﺇﻧﻚ ﺳﻤﻴﻊ ﻋﻠﻴﻢ‪.‬‬
‫ﻭﻛﻞ ﻋﺎﻡ ﻭﺃﻧﺘﻢ ﺑﺨﻴﺮ ﻭﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ .‬ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ اﻟﻌﺰﺓ ﻋﻤﺎ‬
‫ﻳﺼﻔﻮﻥ ﻭﺳﻼﻡ ﻋﻠﻰ اﻟﻤﺮﺳﻠﻴﻦ ﻭاﻟﺤﻤﺪ ﻟﻠﻪ ﺭﺏ اﻟﻌﺎﻟﻤﻴﻦ‪.‬‬

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 ‫نص ﺧطاﺏ موالنا الشيﺦ ابراﻫيﻡ الشيﺦ محمد ﻋثمان ﻋبدﻩ البرﻫانﻲ شيﺦ الطريﻘﺔ البرﻫانيﺔ‬
‫الذي وجهﻪ الﻲ االمﺔ االسالميﺔ مساء االربعاء الرابﻊ من ابريل ‪0222‬‬

‫حيـﻡ‬
‫الر ِ‬‫حمن ّ‬
‫الر ِ‬
‫بسـﻡ هللاِ ّ‬

‫ﻭﺻﻠﻲ هللا ﻋﻠﻲ اﻟﻣﺑﻌﻭﺙ ﺭﺣﻣﺔ ﻟﻠﻌﺎﻟﻣﻳﻥ ﻭﻋﻠﻲ ﺁﻟﻪ اﻟﻁﻳﺑﻳﻥ اﻟﻁﺎﻫﺭﻳﻥ‬
‫ﺭﺑ ُﻛﻡ ﻭ ﺃﻧزﻟﻧﺎ ﺇﻟﻳ ُﻛﻡ ﻧﻭﺭاً ﻣﺑﻳﻧﺎ ً * ﻓﺄﻣﺎ اﻟﺫﻳﻥ ﺁﻣﻧﻭا ﺑﺎ ِ‬
‫هلل‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻲ ﴿ﻳﺎ ﺃﻳﻬﺎ اﻟﻧﺎﺱُ ﻗﺩ ﺟﺎءﻛﻡ ﺑُﺭﻫﺎﻥُ ُُ ﻣﻥ ِ‬
‫ﻭﻳﻬﺩﻳﻬﻡ ﺇﻟﻳ ِﻪ ﺻﺭاﻁﺎ ً ﻣﺳﺗﻘﻳﻣﺎً﴾ ﺻﺩﻕ هللا اﻟﻌظﻳﻡ‪..‬‬‫ِ‬ ‫ﻭﻓﺿﻝ‬
‫ٍ‬ ‫ﻭاﻋﺗﺻﻣﻭا ِﺑ ِﻪ َﻓ َﺳﻳُﺩ ِﺧﻠَﻬُﻡ ﻓﻲ ﺭﺣﻣ ٍﺔ ﻣﻧﻪ‬
‫ﺇﺧﻭاﻧﻲ ﻭﺃﺧﻭاﺗﻲ ‪ -‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ‬

‫اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ‬

‫ﺃُﺣﻳﻳﻛﻡ ﻓﻲ ﻫﺫﻩ اﻟﻠﻳﻠﺔ اﻟﻣﺑﺎﺭﻛﺔ ﻭﻧﺣﻥ ﻧﺣﺗﻔﻝ ﺑﺫﻛﺭﻱ اﻟﻌﺎﺭﻑ ﺑﺎهلل اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ‬
‫اﻟﺑﺭﻫﺎﻧﻲ‪ ،‬ﻧﺳﺗﻌﺭﺽ ﻓﻳﻬﺎ ﻣﻧﺎﻗﺑﻪ ﻭﺣﻳﺎﺗﻪ اﻟﺗﻲ اﻓﻧﻲ ُﺟ ّﻝ ﻋﻣﺭﻩ ﻣﺟﺎﻫﺩاً ﻓﻳﻬﺎ ﻓﻲ ﺳﺑﻳﻝ هللا‪ ،‬ﺩاﻋﻳﺎ ً ﺇﻟﻰ هللا‬
‫ﺑﺎﻟﺣﻕ ‪ ..‬ﻓﺻﺣﺢ اﻟﻣﻔﺎﻫﻳﻡ ﻭاﺭﺳﻲ ﻟﻧﺎ ﻭﻟﻼﻣﺔ ﺟﻣﻌﺎء اﻷﺳﺎﺱ ﻭاﻟﺭﻛﺎﺋز ﻟﻬﺩاﻳﺔ اﻷﻣﺔ ﻭﺇﻧﺎﺭﺓ اﻟﻁﺭﻳﻕ‬
‫ﻭﺇزاﺣﺔ ﺃﺳﺗﺎﺭ اﻟظﻼﻡ ﻣﻥ اﻟﻭﺟﻭﺩ‪ ،‬ﻓﻛﺎﻥ ﺣﻘﺎ ً ﻓﺧﺭاﻟﺩﻳﻥ ﻓﻲ اﻟﺣﺿﺭﺗﻳﻥ ﻭﻛﺎﻥ ﺣﻘﺎ ً ﻓﺧﺭاً ﻟﻁﺭﻳﻘﺗﻪ اﻟﺗﻲ‬
‫اﺻﻁﻔﺎﻫﺎ ﺳﻳﺩﻱ ﺇﺑﺭاﻫﻳﻡ اﻟﻘﺭﺷﻲ اﻟﺩﺳﻭﻗﻲ ﻣﻧﺫ اﻻزﻝ ﻟﻧﺷﺭ اﻟﺩﻳﻥ ﻭﻫﺩاﻳﺔ اﻟﻌﺎﻟﻣﻳﻥ‪ ،‬ﺣﻳﺙ ﻳﻘﻭﻝ ﺳﻳﺩﻱ‬
‫ﺇﺑﺭاﻫﻳﻡ اﻟﺩﺳﻭﻗﻲ ﻓﻲ ﺇﺣﺩﻯ ﻗﺻﺎﺋﺩﻩ‪..‬‬

‫ﻭﻻ ﺗﻧﺗﻬﻲ اﻟﺩﻧﻳﺎ ﻭﻻ اﻳﺎﻣﻬﺎ ﺣﺗﻲ ﺗﻌﻡ اﻟﻣﺷﺭﻗﻳﻥ ﻁﺭﻳﻘﺗﻲ‬

‫ﺇﺧﻭاﻧﻲ ‪ ..‬ﺃﺧﻭاﺗﻲ ‪ ..‬ﺃﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ‬

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‫ﻟﻌﻝ ﻫﺫﻩ ﻓﺭﺻﺔ ﻁﻳﺑﺔ ﻟﻧﻠﻘﻲ ﺑﻌﺽ اﻟﺿﺅ ﻋﻠﻲ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ اﻟﺷﺎﺫﻟﻳﺔ ﻓﻬﻲ ﺇﺣﺩﻯ‬
‫ﻁﺭﻕ اﻷﺻﻭﻝ ﻭﺗﻧﺗﻬﻲ ﻟﺳﻳﺩﻱ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ اﻟﻘﺭﺷﻲ اﻟﺩﺳﻭﻗﻲ ﺭاﺑﻊ اﻷﻗﻁﺎﺏ اﻷﺭﺑﻌﺔ‪..‬‬

‫اﻣﺎ ﻧﺳﺏ اﻟﻁﺭﻳﻘﺔ‬

‫ﻓﻘﺩ ﻛﺎﻥ ﻟﺳﻳﺩﻱ ﺃﺑﻰ اﻟﺣﺳﻥ اﻟﺷﺎﺫﻟﻲ ﺣﻔﻳﺩ اﺳﻣﻪ ﺃﺑﻭ اﻟﻣﻭاﻫﺏ اﻟﺷﺎﺫﻟﻲ اﻟﺫﻱ ﻳﻌﺗﺑﺭ ﺃﻭﻝ ﻣﻥ اﺧﺫ ﻟﻭاء‬
‫اﻟﻁﺭﻳﻘﺔ اﻟﻣﻣزﻭﺟﺔ ‪ ..‬اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ اﻟﺷﺎﺫﻟﻳﺔ (اﻟﺑﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ ﻟﺳﻳﺩﻱ ﺇﺑﺭاﻫﻳﻡ‬
‫اﻟﺩﺳﻭﻗﻲ‪ ،‬ﻭاﻟﺷﺎﺫﻟﻳﺔ ﻟﺳﻳﺩﻱ ﺃﺑﻰ اﻟﺣﺳﻥ اﻟﺷﺎﺫﻟﻲ) ﺛﻡ ﺳﺎﻓﺭ ﺇﻟﻰ اﻟﻣﻐﺭﺏ‪ ،‬ﻭﻓﻲ اﻟﻣﻐﺭﺏ اﺧﺫ ﺳﻳﺩﻱ اﺣﻣﺩ‬
‫زﺭﻭﻕ اﻟﻣﻐﺭﺑﻲ ﻫﺫﻩ اﻟﻁﺭﻳﻘﺔ اﻟﻣﻣزﻭﺟﺔ ﺛﻡ ﺳﺎﻓﺭ ﺇﻟﻰ اﻟﺳﻭﺩاﻥ ﻭﺑﺫﻟﻙ اﻧﺗﻘﻠﺕ اﻟﻁﺭﻳﻘﺔ ﻣﻌﻪ ﻣﻥ اﻟﻣﻐﺭﺏ‬
‫ﺇﻟﻰ اﻟﺳﻭﺩاﻥ ‪ ..‬ﻭاﺛﻧﺎء ﻭﺟﻭﺩ ﺳﻳﺩﻱ اﺣﻣﺩ زﺭﻭﻕ ﻓﻲ اﻟﺳﻭﺩاﻥ ﺃﻋﻁﻰ اﻟﻁﺭﻳﻘﺔ ﺇﻟﻰ ﺳﻳﺩﻱ ﺃﺑﻰ ﺩﻧﺎﻧﺔ‬
‫ﻭ ُﺳﻣّﻲ ﻛﺫﻟﻙ ﻻﻥ ﺫﻛﺭ اﻟﻘﻠﺏ ﻟﺩﻳﻪ ﻛﺎﻥ ﻋﺎﻟﻳﺎ ﻭﻣﺳﻣﻭﻋﺎ ﻟﺩﻱ ﻣﻥ ﻳﺣﻳﻁﻭﻥ ﺑﻪ ‪ ..‬اﺳﺗﻁﺎﻉ ﺳﻳﺩﻱ اﺑﻭﺩﻧﺎﻧﺔ‬
‫ﺃﻥ ﻳﻧﺷﺭ اﻟﻁﺭﻳﻘﺔ ﺑﻳﻥ اﻟﺟﻌﻠﻳﻳﻥ ﻭﻓﻲ ﺷﺭﻕ اﻟﺳﻭﺩاﻥ‪ ،‬ﺛﻡ ﺭﺟﻊ ﺳﻳﺩﻱ اﺣﻣﺩ زﺭﻭﻕ ﻣﺭﺓ ﺃﺧﺭﻯ ﺇﻟﻰ‬
‫اﻟﻣﻐﺭﺏ ‪ ..‬ﻭﻗﺩ اﻧﺟﺏ ﺳﻳﺩﻱ اﺑﻭﺩﻧﺎﻧﺔ ﺗﺳﻊ ﺑﻧﺎﺕ ﻭﻭﻟﺩا‪ ،‬ﺛﻡ ﺗزﻭﺟﺕ اﻟﺑﻧﺎﺕ ﻭﺗزﻭﺝ اﻻﺑﻥ‪ ،‬ﺛﻡ ﺃﻧﺟﺑﺕ‬
‫ﻛﻝ ﻭاﺣﺩﺓ ﻣﻧﻬﻥ ﻋﺷﺭﺓ ﺃﺑﻧﺎء ﻭاﻧﺟﺏ اﻻﺑﻥ ﻋﺷﺭﺓ ﺃﺑﻧﺎء ﻓﻳﻛﻭﻥ ﺳﻳﺩﻱ اﺑﻭﺩﻧﺎﻧﺔ ﺃﺑﺎ ً ﻟﻌﺷﺭﺓ ﻭﺟﺩاً ﻟﻣﺎﺋﺔ‪،‬‬
‫ﻭﺟﻣﻳﻊ ﺃﺣﻔﺎﺩﻩ ﺃﻭﻟﻳﺎء ﻭﻣﻧﻬﻡ ﺳﻳﺩﻱ ﺇﺩﺭﻳﺱ ﻭﺩ اﻻﺭﺑﺎﺏ ﻭﻣﻘﺎﻣﻪ ﻛﺑﻳﺭ‪ ،‬ﻭﻗﺩ ﺩﻓﻥ ﻓﻲ اﻟﻌﻳﻠﻔﻭﻥ ﺑﺎﻟﻘﺭﺏ ﻣﻥ‬
‫اﻟﺧﺭﻁﻭﻡ‪ ،‬ﻭﺳﻳﺩﻱ ﺳﻭاﺭ اﻟﺩﻫﺏ ﻭﻗﺩ ﺩﻓﻥ ﻓﻲ ﺩﻧﻘﻼ ‪ ..‬ﻭﻗﺩ ﺫﻫﺏ ﺃﺣﻔﺎﺩ اﺑﻭﺩﻧﺎﻧﺔ اﻟﻲ اﻟﻣﻐﺭﺏ ﻭﺷﺎﺭﻛﻭا‬
‫ﺳﻳﺩﻱ اﺣﻣﺩ زﺭﻭﻕ ﻓﻲ ﻧﺷﺭ اﻟﻁﺭﻳﻘﺔ ﺑﻬﺎ‪ ،‬ﻭﻗﺩ ﻁﻠﺏ ﺳﻳﺩﻱ اﺣﻣﺩ زﺭﻭﻕ ﻣﻥ اﻟﺷﻳﺦ ﺇﺩﺭﻳﺱ ﺃﻥ ﻳﺫﻫﺏ‬
‫ﺇﻟﻰ ﺩﻧﻘﻼ ﻟﻣﻘﺎﺑﻠﺔ اﻟﺷﻳﺦ ﻓﺿﻝ ( ﺃﺣﺩ ﺃﺟﺩاﺩ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ) ﻭاﻥ ﻳﻘﻭﻡ ﺑﺗﺳﻠﻳﻣﻪ‬
‫اﻟﻁﺭﻳﻘﺔ‪ ،‬ﻭﻗﺩ ﺣﺩﺙ ﺫﻟﻙ ﺑﺎﻟﻔﻌﻝ‪ ،‬ﻭاﺳﺗﻠﻡ اﻟﺷﻳﺦ ﻓﺿﻝ اﻟﻁﺭﻳﻘﺔ ﻭﻗﺎﻡ ﺑﻧﺷﺭﻫﺎ ﻓﻲ ﻣﺩﻳﻧﺔ ﺩﻧﻘﻼ‪ ،‬ﻭﻣﻥ‬
‫اﻟﺷﻳﺦ ﻓﺿﻝ اﻧﺗﻘﻠﺕ ﺇﻟﻰ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ‪..‬‬

‫ﻭﻗﺩ اﺷﺗﻬﺭﺕ اﻟﻁﺭﻳﻘﺔ ﻓﻲ اﻟﺳﻭﺩاﻥ ﻓﻲ ﻋﻬﺩ اﻟﻌﺎﺭﻑ ﺑﺎهلل ﺣُﺟﺔ ﻋﺻﺭﻩ ﻭزﻣﺎﻧﻪ اﻟﻘﻁﺏ اﻟﻔﺭﺩ اﻟﺟﺎﻣﻊ‬
‫اﻟﻛﺑﻳﺭ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ اﻟﻣﻛﻧﻲ ﺑﻔﺧﺭ اﻟﺩﻳﻥ ‪ ..‬اﻟﻣﺎﻟﻛﻲ اﻟﻣﺫﻫﺏ اﻟﻣﻭﻟﻭﺩ ﻓﻲ‬
‫ﺳﻧﺔ ‪ .. 2091‬ﻭاﻟﺫﻱ اﻧﺗﻘﻝ ﺇﻟﻰ ﺟﻭاﺭ ﺭﺑﻪ ﻓﻲ اﻟﺣﺎﺩﻱ ﻭاﻟﻌﺷﺭﻳﻥ ﻣﻥ ﺟﻣﺎﺩﻯ اﻟﺛﺎﻧﻳﺔ ﺳﻧﺔ ‪2091‬‬
‫اﻟﻣﻭاﻓﻕ اﻟﺭاﺑﻊ ﻣﻥ ﺃﺑﺭﻳﻝ ‪ .. 2091‬ﻭﻫﻭ اﻟﺫﻱ اﺭﺳﻲ ﺩﻋﺎﺋﻡ اﻟﻁﺭﻳﻘﺔ ﻭ َﺑ َﺫﺭ ﺣِﻧﻁﺔ اﻧﺗﺷﺎﺭﻫﺎ ﻓﻲ ﻛﺎﻓﺔ‬
‫ﺃﻧﺣﺎء اﻟﻌﺎﻟﻡ ‪ ..‬ﺗﺑﺣﺭ ﻓﻲ ﻋﻠﻭﻡ اﻟﺩﻳﻥ ﻭاﺭﺟﻊ ﻋﻠﻭﻡ اﻟﺗﺻﻭﻑ اﻟﻲ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ اﻟﺷﺭﻳﻔﺔ ‪ ..‬ﻭﻗﺎﻡ‬
‫ﺑﺗﺄﻟﻳﻑ ﻛﺗﺎﺏ ﺗﺑﺭﺋﺔ اﻟﺫﻣﺔ ﻓﻲ ﻧﺻﺢ اﻷﻣﺔ ﻭﻛﺗﺎﺏ اﻧﺗﺻﺎﺭ ﺃﻭﻟﻳﺎء اﻟﺭﺣﻣﻥ ﻋﻠﻲ ﺃﻭﻟﻳﺎء اﻟﺷﻳﻁﺎﻥ ﻭﺳُﺟِّ ﻠﺕ‬
‫ﻟﻪ ﻣﺋﺎﺕ ﻣﻥ ﺃﺷﺭﻁﺔ اﻟﺩﺭﻭﺱ ﻭاﻟﺗﻲ ﺗﻣﺕ ﻁﺑﺎﻋﺗﻬﺎ ﻣﺅﺧﺭا ﻓﻲ ﺷﻛﻝ ﻛﺗﺏ ﻭاﺳﻁﻭاﻧﺎﺕ ﻣﺩﻣﺟﺔ‪ ،‬ﻛﻝ ﻫﺫﻩ‬
‫اﻟﻌﻠﻭﻡ ﻭاﻟﻛﺗﺏ ﻭﻓﺭﺕ اﻟﺳﻧﺩ اﻟﺷﺭﻋﻲ ﻭاﻟﺩﻟﻳﻝ اﻟﻘﺎﻁﻊ ﻭاﻟﺑﺭﻫﺎﻥ اﻟﻌﻠﻣﻲ ﻭاﻟﻌﻣﻠﻲ ﻟﻠﺗﺻﻭﻑ ‪ ..‬ﻛﺎﻧﺕ‬
‫ﺣﻠﻘﺎﺕ ﺩﺭﻭﺳﻪ ﻣﺭﺟﻌﺎ ﻟﻛﺑﺎﺭ اﻟﻌﻠﻣﺎء ﻣﻥ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻲ ﻭﻋﻠﻲ ﺭﺃﺳﻬﻡ ﺷﻳﻭخ اﻷزﻫﺭ ﻭﺃﺳﺎﺗﺫﺓ‬
‫اﻟﺟﺎﻣﻌﺎﺕ ﻭاﻟﻌﻠﻣﺎء ﻓﻲ ﺃﻭﺭﺑﺎ ﻭﺃﻣﺭﻳﻛﺎ ﻭاﺳﺗﺭاﻟﻳﺎ ﻭﻏﻳﺭﻫﺎ‪ ،‬ﻓﻛﺎﻥ ﺑﺣﻕ ﻣﻧﺑﺭاً ﻟإلﺳﻼﻡ اﻟﺻﻭﻓﻲ اﻟﺻﺣﻳﺢ‬

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‫ﻭﺣﺟﺔ ﻗﺎﻁﻌﺔ ﺗﺳﺗﻧﺩ ﻋﻠﻲ اﻟﻛﺗﺏ ﻭاﻟﺳﻧﺔ اﻟﺷﺭﻳﻔﺔ ‪ ..‬ﻭﻗﺩ ﻧظﻡ ﻷﺣﺑﺎﺑﻪ اﻭﺭاﺩاً ﺗﺷﺗﻣﻝ ﻋﻠﻲ اﻟﺫﻛﺭ‬
‫ﻭاﻟﺻﻼﺓ ﻋﻠﻲ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻲ ﻟﻘﻭﻟﻪ ﺗﻌﺎﻟﻲ ﴿ﻳﺎ اﻳﻬﺎ اﻟﺫﻳﻥ ﺁﻣﻧﻭا اﺫﻛﺭﻭا هللا ﺫﻛﺭاً ﻛﺛﻳﺭاً ﻭﺳﺑﺣﻭﻩ‬
‫ﻗﻭﻡ ﻳﺫﻛﺭﻭﻥ هللا ﺇﻻ ﺣﻔﺗﻬﻡ اﻟﻣﻼﺋﻛﺔ ﻭﻏﺷﻳﺗﻬﻡ اﻟﺭﺣﻣﺔ ﻭﻧزﻟﺕ ﻋﻠﻳﻬﻡ‬ ‫ﺑﻛﺭﺓ ﻭاﺻﻳﻼً﴾ ﻭﻗﻭﻟﻪ (ﻣﺎ ﻣﻥ ٍ‬
‫اﻟﺳﻛﻳﻧﺔ) ﻭﺑﺈﺭﺟﺎﻉ اﻟﺗﺻﻭﻑ ﺇﻟﻰ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ اﻟﺷﺭﻳﻔﺔ ﻳﻛﻭﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻗﺩ ﻗﻁﻊ ﻛﺛﻳﺭاً ﻣﻥ‬
‫اﻟﻠﻐﻁ اﻟﺫﻱ ﻛﺎﻥ ﻭﻣﺎ زاﻝ ﻳﺩﻭﺭ ﺣﻭﻝ ﻛﻧﻪ اﻟﺗﺻﻭﻑ ﻭﻭﺟﻭﺏ ﻣﺣﺑﺔ اﻟﻧﺑﻲ ﻭﺁﻝ ﺑﻳﺗﻪ اﻟﻁﻳﺑﻳﻥ اﻟﻁﺎﻫﺭﻳﻥ‬
‫اﻟﺭﺟﺱ ﺁﻝ اﻟﺑﻳﺕ ﻭﻳ َ‬
‫ُﻁ ِﻬ َﺭﻛﻡ ﺗﻁﻬﻳﺭا﴾‬ ‫ﻣﺻﺩاﻗﺎ ً ﻟﻣﺎ ﺟﺎء ﻓﻲ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ ﴿ﺇﻧﻣﺎ ﻳُﺭﻳﺩ هللا ﻟِﻳُﺫﻫِﺏ ﻋﻧﻛﻡ ِ‬
‫ﻭاﻳﺿﺎ ً ﻗﻭﻟﻪ ﴿ﻗﻝ ﻻ ﺃﺳﺄﻟﻛﻡ ﻋﻠﻳﻪ ﺃﺟﺭاً ﺇﻻ اﻟﻣﻭﺩﺓ ﻓﻲ اﻟﻘﺭﺑﻰ﴾‪.‬‬

‫ﻭﻣﺎ ﻭﺭﺩ ﻓﻲ اﻟﺳﻧﺔ اﻟﺷﺭﻳﻔﺔ ﻋﻥ ﻭﺟﻭﺏ ﻣﺣﺑﺗﻬﻡ ﻭاﻟﺗﻲ ﻧﻭﺭﺩ ﻣﻧﻬﺎ ( َﻣ َﺛ ُﻝ ﺃﻫ َﻝ ﺑﻳﺗﻲ ﻛ َﻣ ِ‬
‫ﺛﻝ ﺳﻔﻳﻧﺔ ﻧﻭﺡ‬
‫ﻣﻥ ﺭﻛﺑﻬﺎ ﻧﺟﺎ ﻭﻣﻥ ﺗﻌﻠﻕ ﺑﻬﺎ ﻓﺎز ﻭﻣﻥ ﺗﺧﻠﻑ ﻋﻧﻬﺎ َﻏ ِﺭﻕ) ﺭﻭاﻩ اﺑﻥ ﻋﺑﺎﺱ‪..‬‬

‫ُﻛﺭﻡ ﻟﺫﺭﻳﺗﻲ ‪..‬‬ ‫ﻭﻋﻥ ﺳﻳﺩﻧﺎ ﻋﻠﻲ ‪ ،‬اﻥ ﺭﺳﻭﻝ هللا ﻗﺎﻝ (ﺃﺭﺑﻌﺔ ﺃﻧﺎ ﺷﻔﻳﻊ ﻟﻬﻡ ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ ‪ ..‬اﻟﻣ ِ‬
‫اﻣﻭﺭﻫﻡ ﻋﻧﺩ ﺇﺿﻁﺭاﺭﻫﻡ اﻟﻳﻪ ‪ ..‬ﻭاﻟ ُﻣﺣِﺏُ ﻟﻬﻡ ﺑﻘﻠﺑﻪ ﻭﻟﺳﺎ ِﻧ ِﻪ)‪.‬‬
‫ِ‬ ‫ﻭاﻟﻘﺎﺿﻲ ﻟﻬﻡ ﺣﻭاﺋﺟﻬﻡ ‪ ..‬ﻭاﻟﺳﺎﻋﻲ ﻓﻲ‬

‫ﻛﺎﻥ ﺑﺭﻏﻡ ﻋﻠﻣﻪ اﻟﻐزﻳﺭ ﻭﻳﻧﺑﻭﻋﻪ اﻟﺫﻱ ﻻ ﻳﻧﺿﺏ ﺧﺎﻓﻳﺎ ً ﻋﻠﻲ اﻟﻧﺎﺱ ‪ ..‬ﺟﺎء ﺇﻟﻳﻪ ﻳﻭﻣﺎ ﺑﻌﺽ ﻣﺷﺎﻫﻳﺭ‬
‫اﻟﻌﻠﻣﺎء اﻟﻣﺻﺭﻳﻳﻥ ﻟﻣﺣﺎﻭﺭﺗﻪ ﻓﻲ اﻟﺗﺻﻭﻑ‪ ،‬ﻓﺎﺟﻠﺳﻬﻡ ﻓﻲ ﻣﻘﺎﻋﺩ اﻟﺿﻳﻭﻑ‪ ،‬اﺳﺗﺻﻐﺭﻩ ﺃﻭﻟﺋﻙ اﻟﻌﻠﻣﺎء‬
‫ﺗﻭاﺿﻊ ﺟﻡ‪ ،‬ﻭﺑﻌﺩ ﺃﻥ ﺑﺩﺃ اﻟﺣﺩﻳﺙ ﺇﻟﻳﻬﻡ ﻓﻲ ﻋﻠﻭﻡ اﻟﺩﻳﻥ‪ ،‬ﻓﻭﺟﺊ‬ ‫ٍ‬ ‫ﻟﻣﺎ ﻭﺟﺩﻭﻩ ﻓﻳﻪ ﻣﻥ ﻣﻠﺑﺱ ﺑﺳﻳﻁ ﻭﻣﻥ‬
‫ً‬
‫ﻭﻟﺅﻟﺅ ﻣﻥ اﻟﻌﻠﻭﻡ ﺗﻧﺳﺎﺏ ﻣﻥ ﺑﻳﻥ ﺷﻔﺗﻳﻪ‪ ،‬ﺣﺩﻳﺛﺎ ﻟﻁﻳﻔﺎ ً ﺭاﻗﻳًﺎ ﻋﺎﻟﻳﺎ ً ﺗﻬﻔﻭا ﻟﻪ اﻟﻭﺟﺩاﻥ ﻭﺗﺗﻠﻘﻔﻪ‬
‫ٍ‬ ‫اﻟﺟﻣﻳﻊ ِﺑ ُﺩ ٍ‬
‫ﺭﺭ‬
‫اﻟﻘﻠﻭﺏ ﺑﻔﻁﺭﺓ هللا اﻟﺗﻲ ﻓﻁﺭﻫﺎ ﻋﺑﺎﺩﻩ‪ ،‬ﺗﺑُﺙ ﻓﻲ اﻟﻧﻔﻭﺱ اﻟﻁﻣﺄﻧﻳﻧﺔ ﻭاﻟﺳﻛﻳﻧﺔ‪ ،‬ﻭﻟﻡ ﺗﻣﺭ ﺩﻗﺎﺋﻕ ﺇﻻ ﻭﺟﻠﺱ‬
‫ﺃﻭﻟﺋﻙ اﻟﻌﻠﻣﺎء ﻋﻠﻲ اﻷﺭﺽ اﺣﺗﺭاﻣﺎ ﻭﺗﻭﻗﻳﺭا ﻭﺗﻘﺩﻳﺭا ﻟﻪ ‪ ..‬ﻭﻗﺩ ﻛﺎﻥ ﻫﺫا ﺷﺄﻧﻪ ﻣﻊ ﺃﺳﺎﺗﺫﺓ اﻟﺟﺎﻣﻌﺎﺕ‬
‫ﻭاﻟﻌﻠﻣﺎء ﻣﻥ ﻛﺎﻓﺔ ﺟﻧﺳﻳﺎﺕ اﻟﻌﺎﻟﻡ ﻭﻣﻥ ﻛﺎﻓﺔ اﻟﺗﺧﺻﺻﺎﺕ اﻟﻌﻠﻣﻳﺔ ﻭاﻟﺫﻳﻥ اﻋﺗﻧﻘﻭا اﻹﺳﻼﻡ ﻋﻠﻲ ﻳﺩﻳﻪ ‪..‬‬
‫ﻛﺎﻧﺕ ﺣﻳﺎﺗﻪ ﻛﻠﻬﺎ ﺟﻬﺎﺩا ﻓﻲ ﺳﺑﻳﻝ هللا ﺇﻟﻰ ﺃﻥ اﻧﺗﻘﻝ ﺇﻟﻰ اﻟﻣﻭﻟﻲ ﻋز ﻭﺟﻝ ﺑﻌﺩ ﺃﻥ ﺃﻭﺭﺙ اﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ‬
‫ﻭﺭﺩ اﻟﺷﺎﺭﺩﻳﻥ ﺇﻟﻰ هللا ﻓﻲ ﻭﻗﺕ‬ ‫ﺑﻝ اﻟﻌﺎﻟﻡ اﺟﻣﻊ ﻋﻠﻭﻣﺎ ﻭﻣﻧﻬﺟﺎ ﻳﺷﻛﻝ اﻷﺳﺎﺱ ﻻﺭﺷﺎﺩ ﻭﻫﺩاﻳﺔ اﻷﻣﺔ َ‬
‫ﺗﻘﺩﻡ ﻓﻳﻪ اﻟﻌﺎﻟﻡ ﻣﺎﺩﻳﺎ ﻭﺗﺄﺧﺭ ﺭﻭﺣﻳﺎ ﻭﺑﺩﺃ ﻳﻠﺟﺄ ﻓﻳﻪ اﻟﻧﺎﺱ ﻟﻠﺩﺟﻝ ﻭاﻟﺷﻌﻭﺫﺓ ﻭاﻟﺳﺣﺭ ﻟﺳﺩ اﻟﻔﺭاﻍ اﻟﺭﻭﺣﻲ‪،‬‬
‫ﻭﺑظﻬﻭﺭ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ اﻟﺷﺎﺫﻟﻳﺔ ﻭﺟﺩ اﻟﻌﺎﻟﻡ ﺿﺎﻟﺗﻪ ﻟﺳﺩ اﻟﻔﺭاﻍ اﻟﺭﻭﺣﻲ ﻭﺭﺑْﻁ اﻷﺭﺽ‬
‫ﺑﺎﻟﺳﻣﺎء ‪ ..‬ﻭﺇﺫا ﻛﻧﺎ ﻣﻧﺻﻔﻳﻥ ﺣﻘﺎ ﻓﺎﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﻳﺷﻛﻝ ﺑﻼ ﻓﺧﺭ ﺷﺧﺻﻳﺔ‬
‫اﻟﻘﺭﻥ اﻟﻌﺷﺭﻳﻥ ﻓﻲ اﻟﻧﺎﺣﻳﺔ اﻟﺩﻳﻧﻳﺔ ﻭﻛﻳ ﻑ ﻻ ﻭﻗﺩ ﺟﻌﻝ ﻣﺣﻳﻁ ﺃﻋﻣﺎﻟﻪ ﻛﻝ اﻟﻌﺎﻟﻡ ﻭﻟﻡ ﻳﺗﻘﻳﺩ ﺑﺎﻟﺳﻭﺩاﻥ‬
‫ﻓﺣﺳﺏ ‪ ..‬ﻭاﺳﺗﻁﺎﻉ ﺩﻭﻥ ﻏﻳﺭﻩ ﻭﻋﺑﺭ زاﻭﻳﺗﻪ اﻟﺻﻐﻳﺭﺓ ﺑﺎﻟﺧﺭﻁﻭﻡ ﺛﻼﺛﺔ ﻣﻥ ﺩﺧﻭﻝ ﻗﻠﻭﺏ ﻛﺛﻳﺭﺓ ﻟﻡ‬
‫ﺗﺭﻱ هللا ﺧﺎﻟﻘﺎ ﻓﻌﺭﻓﺗﻪ ﻗﺑﺎﺋﻝ ﻭﺷﻌﻭﺏ ﻭﻋﻠﻣﺎء ﺃﻣﺭﻳﻛﺎ ﻭﺃﻭﺭﺑﺎ ﻭﺁﺳﻳﺎ ﻭﺇﻓﺭﻳﻘﻳﺎ ﻭاﺳﺗﺭاﻟﻳﺎ ‪ ..‬ﺗﻭﺣﺩﺕ‬
‫اﻟﻘﻠﻭﺏ ﻋﻧﺩﻩ ﻭﺗﻐﻳﺭﺕ ﺣﻳﺎﺗﻬﻡ ﺗﻐﻳﻳﺭا ﺟﺫﺭﻳﺎ ﺑﻭاﺳﻁﺗﻪ‪ ،‬ﻓﺑﻛﻭﻩ ﻋﻧﺩ ﻣﻣﺎﺗﻪ اﻛﺛﺭ ﻣﻥ ﺃﻫﻠﻪ ﻭﺃﺣﺑﺎﺑﻪ ﻓﻲ‬
‫اﻟﺳﻭﺩاﻥ‪..‬‬

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‫ﺑﻌﺩ ﻭﻓﺎﺗﻪ اﻧﺗظﻣﺕ اﻟﻁﺭﻳﻘﺔ ﻓﻲ اﻟﻌﺩﻳﺩ ﻣﻥ ﺩﻭﻝ اﻟﻌﺎﻟﻡ ﻭازﺩاﺩﺕ اﻧﺗﺷﺎﺭاً ﻟﺗﺷﻣﻝ ﻛﺎﻓﺔ ﺃﻧﺣﺎء اﻟﻌﺎﻟﻡ‬
‫ﺑﻘﺎﺭاﺗﻪ اﻟﺳﺗﺔ ‪ ..‬ﻭﻣﻥ اﻟﺩﻭﻝ اﻟﺗﻲ اﻧﺗﺷﺭﺕ ﻓﻳﻬﺎ اﻟﻁﺭﻳﻘﺔ ‪ ..‬اﻟﺩﻭﻝ اﻟﻌﺭﺑﻳﺔ‪ ،‬ﻭﺇﻥ ﺳﺄﻝ ﺳﺎﺋﻝ ﻣﺎﺫا ﻳﻌﻧﻲ‬
‫ﺩ ﺧﻭﻝ اﻟﻁﺭﻳﻘﺔ ﻓﻲ ﺑﻠﺩ ﻣﺳﻠﻡ؟ ﻓﻧﻘﻭﻝ ﻳﻌﻧﻲ ﺗﺻﺣﻳﺢ اﻟﻌﻘﺎﺋﺩ ﻓﻲ ﺭﺳﻭﻝ هللا ﻭﻭﺟﻭﺏ ﻣﺣﺑﺗﻪ ﻭﺁﻝ ﺑﻳﺗﻪ‬
‫اﻷﻁﻬﺎﺭ اﻟﻁﻳﺑﻳﻥ ﻭﺇﻳﻘﺎظ اﻟﻐﺎﻓﻠﻳﻥ ﻋﻥ ﺫﻛﺭ هللا‪ ،‬ﻭﺭﺩ اﻟﺷﺎﺭﺩﻳﻥ اﻟﻲ هللا‪ ،‬ﻓﺎﻧﺗظﻣﺕ اﻟﻁﺭﻳﻘﺔ ﻓﻲ ﺟزﻳﺭﺓ‬
‫اﻟﻌﺭﺏ ﻭﺑﻼﺩ اﻟﺣﺟﺎز ﻭاﻹﻣﺎﺭاﺕ اﻟﻌﺭﺑﻳﺔ ﻭﻗﻁﺭ ﻭﻓﻲ اﻟﻳﻣﻥ اﻟﺳﻌﻳﺩ ﻭﻋُﻣﺎﻥ ﻭاﻷﺭﺩﻥ ﻭاﻟﻛﻭﻳﺕ ﻭاﻣﺗﺩﺕ‬
‫اﻷﺭﺝ‬
‫اﻟﻁﺭﻳﻘﺔ ﺇﻟﻰ اﻟﻌﺭاﻕ ﺣﻳﺙ ﻋﺭاﻗﺔ اﻟﺗﺻﻭﻑ ‪ ..‬ﻭﺗﻧﺳﻣﺕ ﺑﻼﺩ اﻟﻣﻐﺭﺏ اﻟﻌﺑﻳﺭ اﻟﺑﺭﻫﺎﻧﻲ ﻓﺎﻧﺗﺷﺭ َ‬
‫ﻓﻲ ﻟﻳﺑﻳﺎ ﻭﺗﻭﻧﺱ ﻭاﻟﻣﻐﺭﺏ ﻭاﻟﺟزاﺋﺭ ‪ ..‬ﻭﻣﻥ اﻟﺷﻣﺎﻝ اﻟﻌﺭﺑﻲ اﻣﺗﺩﺕ ﻟﺗﺷﻣﻝ اﻓﺭﻳﻘﻳﺎ ﻣﻥ اﻟﺻﻭﻣﺎﻝ‬
‫ﻭاﺭﺗﺭﻳﺎ ﺣﺗﻰ ﺟﻧﻭﺏ ﺇﻓﺭﻳﻘﻳﺎ‬

‫ﺻﺏ اﻟﺳﺑْﻕ ﻟﻼﺧﻭﺓ ﻓﻲ اﻣﺭﻳﻛﺎ اﻟﺷﻣﺎﻟﻳﺔ ﻓﺎﻧﺗﺷﺭﺕ اﻟﻁﺭﻳﻘﺔ ﻋﻠﻲ اﻣﺗﺩاﺩ اﻟﻭﻻﻳﺎﺕ اﻟﻣﺗﺣﺩﺓ‬ ‫ﻭﻟﻘﺩ ﻛﺎﻥ ﻗ َ‬
‫ﺛﻡ ﻣﻭﻧﺗلاير ﻭاﻭﺗﺎﻭا ﺑﻛﻧﺩا ﻭﻣﻧﻬﺎ اﻟﻲ اﻟﺟﻧﻭﺏ اﻻﻣﺭﻳﻛﻲ ﻓﻲ ﺷﻳﻠﻲ ﻭﺑﻭﻟﻳﻔﻳﺎ اﻟﺑﺭازﻳﻝ ‪ ..‬ﻓﻧزﻭﻳﻼ‬
‫ﻭﻏﻳﺭﻫﻡ ‪ ..‬اﻣﺎ ﻓﻲ اﺳﺗﺭاﻟﻳﺎ ﻓﻘﺩ اﻧﺗﺷﺭﺕ اﻟﻁﺭﻳﻘﺔ ﻭﺑﺩﺃﺕ ﻓﻲ اﻻزﺩﻫﺎﺭ ‪ ..‬ﻭﻋﻠﻲ اﻟﺻﻌﻳﺩ اﻻﻭﺭﺑﻲ ﻓﻘﺩ‬
‫اﻧﺗﺷﺭﺕ اﻟﻁﺭﻳﻘﺔ ﻓﻲ ‪ ..‬ﺃﻟﻣﺎﻧﻳﺎ ‪ ..‬ﺳﻭﻳﺳﺭا ‪ ..‬ﺇﻳﻁﺎﻟﻳﺎ ‪ ..‬ﻓﺭﻧﺳﺎ ‪ ..‬ﺇﻧﺟﻠﺗﺭا ‪ ..‬اﻟﻧﻣﺳﺎ ‪ ..‬ﻫﻭﻟﻧﺩا ‪ ..‬ﺑﻭﻟﻧﺩا‬
‫‪ ..‬ﺑﻠﺟﻳﻛﺎ ‪ ..‬ﺇﺳﺑﺎﻧﻳﺎ ‪ ..‬اﻟﺩﻧﻣﺎﺭﻙ ‪ ..‬اﻟﺳﻭﻳﺩ ‪ ..‬اﻟﻧﺭﻭﻳﺞ ‪ ..‬اﻟﺟﻣﻬﻭﺭﻳﺎﺕ اﻟﺳﻭﻓﻳﺗﻳﺔ ﺳﺎﺑﻘﺎ ‪ ..‬ﻭﺗﻭاﺻﻝ‬
‫ﻧﻭﺭ اﻟﻬﺩاﻳﺔ ﻟﻳﺷﻣﻝ اﻟﺩﻭﻣﻳﻧﻳﻛﺎﻥ ‪ ..‬ﺟزﺭ اﻟﻬﺎﻭاﻱ ‪ ..‬اﻟﺻﻳﻥ ‪ ..‬اﻟﻳﺎﺑﺎﻥ ‪ ..‬ﺇﻧﺩﻭﻧﻳﺳﻳﺎ ‪ ..‬اﻟﻬﻧﺩ ‪ ..‬ﺑﺎﻛﺳﺗﺎﻥ‬
‫‪..‬‬

‫ﺇﺧﻭاﻧﻲ ‪ ..‬ﺃﺧﻭاﺗﻲ ‪ ..‬ﺃﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ‬

‫ﻟﻘﺩ اﺻﺑﺢ ﻣﻥ اﻟﻁﺑﻳﻌﻲ ﺃﻥ ﻳﺗﺣﺩﺙ اﻟﻧﺎﺱ ﻋﻥ اﻧﺗﺷﺎﺭ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﻋﺎﻟﻣﻳﺎ ﻭاﺻﺑﺢ اﻻﺣﺗﻔﺎﻝ‬
‫اﻟﺳﻧﻭﻱ اﻟﺫﻱ ﺗﻘﻳﻣﻪ اﻟﻁﺭﻳﻘﺔ ﺑﺎﻟﺧﺭﻁﻭﻡ ﻭاﻟﺫﻱ ﻳﺅﻣﻪ ﻣﺭﻳﺩﻱ اﻟﻁﺭﻳﻘﺔ ﻣﻥ ﻛﺎﻓﺔ ﺃﻧﺣﺎء اﻟﻌﺎﻟﻡ ﻓﻳﻣﺎ ﻳزﻳﺩ‬
‫ﻋﻥ ﺃﺭﺑﻌﻳﻥ ﺩﻭﻟﺔ ﺣﺩﺛﺎ ﻣﺄﻟﻭﻓﺎ ً ‪ ..‬ﻋﻠﻣﺎ ﺑﺎﻥ ﻫﺫا اﻻﺣﺗﻔﺎﻝ ﻳﻌﺗﺑﺭ ﺃﺣﺩ اﻟﻣﻧﺎﺳﺑﺎﺕ اﻟﺩﻭﻟﻳﺔ اﻟﺗﻲ ﺗﻧظﻣﻬﺎ‬
‫اﻟﻁﺭﻳﻘﺔ ﻓﻲ ﻛﺎﻓﺔ ﺃﻧﺣﺎء اﻟﻌﺎﻟﻡ ‪ ..‬ﻓﻬﻧﺎﻙ ﻣﻧﺎﺳﺑﺎﺕ ﺩﻭﻟﻳﺔ ﺗﻘﺎﻡ ﺳﻧﻭﻳﺎ ﻓﻲ ﺃﻭﺭﺑﺎ ﻭﺗﺣﺩﻳﺩا ﻓﻲ ﻣﺑﻧﻲ ﺷﻧﻳﺩﺓ‬
‫ﺑﺄﻟﻣﺎﻧﻳﺎ ﻭﻫﻭ ﻣﻘﺭ اﻟﻣﺭﻛز اﻟﺩﻭﻟﻲ ﻟﻠﺑﺣﻭﺙ ﻭاﻟﺩﺭاﺳﺎﺕ اﻻﺳﺗﺭاﺗﻳﺟﻳﺔ ﻭاﻟﺷﺋﻭﻥ اﻟﻌﻠﻣﻳﺔ اﻟﺗﺎﺑﻊ ﻟﻠﺟﻧﺔ‬
‫اﻟﺩﻭﻟﻳﺔ ﻟﻠﻁﺭﻳﻘﺔ‪ ،‬ﻛﻣﺎ ﺗﻘﺎﻡ ﻣﻧﺎﺳﺑﺎﺕ ﺩﻭﻟﻳﺔ ﺃﺧﺭﻯ ﻓﻲ اﻟﻭﻻﻳﺎﺕ اﻟﻣﺗﺣﺩﺓ اﻷﻣﺭﻳﻛﻳﺔ ﻭاﻟﺩﻧﻣﺎﺭﻙ ﻭاﻳﻁﺎﻟﻳﺎ‬
‫‪..‬ﻛﻝ ﻫﺫﻩ اﻟﻣﻧﺎﺳﺑﺎﺕ ﺗﺷﻛﻝ ﻣﺅﺗﻣﺭاﺕ ﻟﻠﺗﺷﺎﻭﺭ ﻓﻲ ﺃﻣﻭﺭ اﻟﻁﺭﻳﻘﺔ ﻭاﻟﺗﺧﻁﻳﻁ ﻟﻠﻣﺭاﺣﻝ اﻟﺗﺎﻟﻳﺔ ‪..‬‬

‫ﻭاﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﻟﻬﺎ ﺷﻳﺦ ﻭاﺣﺩ ﻓﻲ ﻛﻝ ﺃﻧﺣﺎء اﻟﻌﺎﻟﻡ ﻭﻫﻭ ﻳﺗﻭﻟﻲ ﻋﻣﻠﻳﺎﺕ اﻹﺭﺷﺎﺩ ﻋﺑﺭ ﻣﻘﺭ‬
‫اﻟﻁﺭﻳﻘﺔ اﻟﺭﺋﻳﺳﻲ ﺑﺎﻟﺧﺭﻁﻭﻡ ﻭﻣﻥ ﺧﻼﻝ اﻟزﻳﺎﺭاﺕ اﻟﻣﺗﻭاﺻﻠﺔ ﻟﻣﺭاﻛز اﻟﻁﺭﻳﻘﺔ ﻓﻲ اﻟﻘﺎﺭاﺕ اﻟﺳﺗﺔ‪.‬‬
‫ﻭﻟﻛﻥ ﻣﻊ ﺿﺧﺎﻣﺔ اﻟﻣﻬﺎﻡ ﻭﻣﻊ ﻛﺛﺭﺓ اﻟﻣﺭﻳﺩﻳﻥ ﻭاﻟزﻳﺎﺩﺓ اﻟﻛﺑﻳﺭﺓ ﻓﻲ زﻭاﻳﺎ اﻟﻁﺭﻳﻘﺔ ﻭﻣﺭاﻛزﻫﺎ ﻓﻘﺩ ﻗﻣﻧﺎ‬

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‫ﺑﺈﺻﺩاﺭ ﺗﻧظﻳﻡ ﺇﺩاﺭﻱ ﻟﻠﻁﺭﻳﻘﺔ ﻳﻘﻊ ﻓﻲ ﻣﺎ ﻳزﻳﺩ ﻋﻠﻲ اﻟﺳﺑﻌﻣﺎﺋﺔ ﺻﻔﺣﺔ ﻣﻥ اﻟﺣﺟﻡ اﻟﻛﺑﻳﺭ ﻭﻫﻭ ﻳﻧظﻡ‬
‫ﺃﻋﻣﺎﻝ اﻟﻁﺭﻳﻘﺔ ﻓﻲ ﻣﺳﺗﻭاﻫﺎ اﻟﺩﻭﻟﻲ ﻭﻋﻠﻲ ﻣﺳﺗﻭﻱ اﻟﺩﻭﻟﺔ ﻭاﻟﻣﺩﻳﻧﺔ ﻭاﻟﻘﺭﻳﺔ ﻭاﻟﺣﻲ‪ ،‬ﻭﻫﻭ ﻳﻌﺗﺑﺭ ﺑﻼ‬
‫ﺷﻙ ﻣﺭﺟﻊ ﻋﻠﻣﻲ ﻟﻧظﻡ اﻹﺩاﺭﺓ ﻭﻳﻣﻛﻥ ﺃﻥ ﻳﺩﺭﺱ ﻟﻁﻠﺑﺔ اﻟﺟﺎﻣﻌﺎﺕ ﻓﻲ ﺗﺧﺻص اﻹﺩاﺭﺓ ‪ ..‬ﻭﻫﻭ ﺃﻣﺭ‬
‫ﻛﺎﻥ ﻻﺑﺩ ﻣﻧﻪ ﺣﺗﻰ ﺗﺗﻣﻛﻥ اﻟﻁﺭﻳﻘﺔ ﻣﻥ اﻟﺗﻌﺎﻣﻝ ﻣﻊ ﺷﺑﻛﺔ زﻭاﻳﺎﻫﺎ اﻟﻣﻧﺗﺷﺭﺓ ﻓﻲ ﺑﻘﺎﻉ اﻟﻌﺎﻟﻡ ﻭاﻟﺗﻲ ﺗﻌﺩ‬
‫ﺑﺎﻟﻣﺋﺎﺕ‪ ،‬ﻭاﺳﺗﻁﺎﻋﺕ اﻟﻁﺭﻳﻘﺔ ﻋﺑﺭﻩ ﻣﻥ ﺑﻧﺎء ﻧظﺎﻡ ﺇﺩاﺭﻱ ﻳﺣﺗﺫﻱ ﺑﻪ‪.‬‬

‫ﻣﻥ ﻣﻌﺎﻟﻡ ﻫﺫا اﻟﻧظﺎﻡ اﻧﻪ ﻳﻧﻘﺳﻡ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﻣﺳﺗﻭﻳﺎﺕ ‪ ..‬اﻟﻣﺳﺗﻭﻱ اﻟﺩﻭﻟﻲ ‪ ..‬ﻭاﻟﻘﻭﻣﻲ ﻭ ﻣﺳﺗﻭﻱ‬
‫اﻟﻣﺩﻳﻧﺔ ﺛﻡ اﻟﺣﻲ ﻭاﻟﻘﺭﻳﺔ ‪ ..‬ﻭﻟﺿﻣﺎﻥ ﻭﺟﻭﺩ اﻟﺗﻧﺳﻳﻕ اﻟﺩﻭﻟﻲ ﻓﻘﺩ اﺷﺗﻣﻝ اﻟﻧظﺎﻡ ﻟﻌﺩﺩ ﻡ اﻟﻣﺅﺳﺳﺎﺕ‬
‫اﻟﺩﻭﻟﻳﺔ ﻣﺛﻝ اﻟﻣﻛﺗﺏ اﻟﺩﻭﻟﻲ ﻟإلﺭﺷﺎﺩ ﻭاﻟﻣﻛﺗﺏ اﻟﺩﻭﻟﻲ ﻟﻠﺧﺩﻣﺎﺕ ﻭاﻟﻣﻛﺗﺏ اﻟﺩﻭﻟﻲ ﻟإلﻋﻼﻡ اﻟﺦ ﻭﻣﻥ ﺃﻫﻡ‬
‫ﺗﻠﻙ اﻟﻣﺅﺳﺳﺎﺕ اﻟﺩﻭﻟﻳﺔ ﻫﻭ اﻟﻣﺭﻛز اﻟﺩﻭﻟﻲ ﻟﻠﺩﺭاﺳﺎﺕ اﻻﺳﺗﺭاﺗﻳﺟﻳﺔ ﻭاﻟﺷﺋﻭﻥ اﻟﻌﻠﻣﻳﺔ ﺑﺷﻧﻳﺩﺓ ﻭﻫﻭ ﺃﺣﺩ‬
‫اﻟﻣﺑﺎﻧﻲ اﻟﺗﺎﺭﻳﺧﻳﺔ ﻓﻲ ﺃﻟﻣﺎﻧﻳﺎ ﻗﺭﺏ ﻣﺩﻳﻧﺔ ﻫﺎﻣﺑﻭﺭﺝ‪ ،‬ﻳﺷﺭﻑ ﻋﻠﻲ ﻫﺫا اﻟﻣﺭﻛز ﻣﺳﺎﻋﺩ اﻟﺳﻛﺭﺗﻳﺭ اﻟﻌﺎﻡ‬
‫ﻟﻠﺑﺣﻭﺙ ﻭاﻟﺩﺭاﺳﺎﺕ ﻭاﻟﺷﺋﻭﻥ اﻟﻌﻠﻣﻳﺔ‪ ،‬ﻭﺗﺗﺑﻊ ﻟﻪ ﻋﺩﺩ ﻣﻥ اﻹﺩاﺭاﺕ اﻟﺩﻭﻟﻳﺔ ﻣﻧﻬﺎ اﻹﺩاﺭﺓ اﻟﺩﻭﻟﻳﺔ ﻟﻠﺗﺄﻟﻳﻑ‬
‫ﻭاﻟﺗﺭﺟﻣﺔ ﻭﻣﻘﺭﻫﺎ ﺇﻳﻁﺎﻟﻳﺎ‪ ،‬اﻹﺩاﺭﺓ اﻟﺩﻭﻟﻳﺔ ﻟﻠﺗﻭﺛﻳﻕ ﻭاﻟﻣﻛﺗﺑﺎﺕ ﻭﻣﻘﺭﻫﺎ اﻟﻘﺎﻫﺭﺓ‪ ،‬اﻹﺩاﺭﺓ اﻟﺩﻭﻟﻳﺔ ﻟﺗﻘﻧﻳﺔ‬
‫اﻟﻣﻌﻠﻭﻣﺎﺕ ﻭﻣﻌﻠﻭﻣﺎﺕ اﻟﺑﺙ اﻟﻔﺿﺎﺋﻲ ﻭﻣﻘﺭﻫﺎ ﺑﺎزﻝ ﺑﺳﻭﻳﺳﺭا‪ ،‬اﻹﺩاﺭﺓ اﻟﺩﻭﻟﻳﺔ ﻟإلﻧﺗﺎﺝ اﻟﺳﻳﻧﻣﺎﺋﻲ‬
‫ﻭاﻹﺫاﻋﻲ ﻭﻣﻘﺭﻫﺎ ﻫﺎﻣﺑﻭﺭﺝ ﺑﺄﻟﻣﺎﻧﻳﺎ‪ ،‬اﻹﺩاﺭﺓ اﻟﺩﻭﻟﻳﺔ ﻻﺟﺎزﺓ اﻟﻧﺻﻭص ﻭﻣﻘﺭﻫﺎ اﻟﺧﺭﻁﻭﻡ اﻟﺳﻭﺩاﻥ‬
‫ﻭﻫﻧﺎﻙ اﻟﻌﺩﻳﺩ ﻣﻥ اﻹﺩاﺭاﺕ ﻣﺛﻝ اﻹﺩاﺭﺓ اﻟﺩﻭﻟﻳﺔ ﻟإلﺻﺩاﺭاﺕ اﻟﺻﺣﻔﻳﺔ ﻭاﻹﺩاﺭﺓ اﻟﺩﻭﻟﻳﺔ ﻟﻠﺑﺣﻭﺙ‬
‫ﻭاﻟﺩﺭاﺳﺎﺕ ﻭاﻹﺩاﺭﺓ اﻟﺩﻭﻟﻳﺔ ﻟﻠﺗﺩﺭﻳﺏ ﻭاﻟﺗﻌﻠﻳﻡ‪..‬‬

‫ﺇﺧﻭاﻧﻲ – ﺃﺧﻭاﺗﻲ _ ﺃﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ‬

‫ﻳﺗﺣﺩﺙ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻲ ﻋﻥ ﻣﺧﺎﻁﺭ اﻟﻌﻭﻟﻣﺔ اﻟﺛﻘﺎﻓﻳﺔ ﻭﻛﻳﻔﻳﺔ ﻣﻭاﺟﻬﺗﻬﺎ‪ ،‬ﺃﻣﺎ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻧﺎ ﻓﻲ اﻟﻁﺭﻳﻘﺔ‬
‫ﻓﺈﻧﻧﺎ ﻧﺭﻱ ﺃﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ ﻫﻭ ﺃﻭﻝ ﻣﻥ ﺣﻁﻡ اﻟﺣﻭاﺟز اﻟﺟﻐﺭاﻓﻳﺔ ﺑﻳﻥ اﻟﺩﻭﻝ ﻓﻲ ﻫﺫا‬
‫اﻟﻘﺭﻥ ‪ ..‬ﻓﺎﻟﻁﺭﻳﻘﺔ ﻟﻡ ﺗﻧﺗﺷﺭ ﻓﻲ اﻟﺳﻭﺩاﻥ ﻓﺣﺳﺏ ﻭﺇﻧﻣﺎ ﻓﻲ اﻟﻌﺎﻟﻡ اﺟﻣﻊ‪ ،‬ﺑﻝ ﺃﻥ ﻣﺭﻳﺩﻳﻬﺎ ﺧﺎﺭﺝ اﻟﺳﻭﺩاﻥ‬
‫ﺑﺎﻟﻣﻼﻳﻳﻥ‪ ،‬ﻓﺎﻟﻧﻬﺞ اﻹﺳﻼﻣﻲ اﻟﺻﻭﻓﻲ اﻟﺭاﻗﻲ ﻭاﻹﺭﺷﺎﺩ اﻟﻌﺎﻟﻲ ﻟﻣﺷﺎﻳﺦ اﻟﻁﺭﻳﻘﺔ ﺟﻌﻠﻬﺎ ﺗﻧﺳﺎﺏ ﻭﺳﻁ‬
‫ﺷﻌﻭﺏ اﻟﻌﺎﻟﻡ ﻭﺃﻗﻭﻝ ﺗﻧﺳﺎﺏ ﻭﻻ ﺃﻗﻭﻝ ﺗﻐزﻭ ﻓﺎﻟﻔﺭﻕ ﻛﺑﻳﺭ ﺑﻳﻥ اﻟﻛﻠﻣﺗﻳﻥ‪ ،‬ﺣﻳﺙ ﻧﺟﺩ ﺃﻥ اﻹﺭﺷﺎﺩ اﻟﻌﺎﻟﻲ‬
‫ﻣﻧﻬﺞ اﻟﻁﺭﻳﻘﺔ ﻭﺳﻠﻭﻙ ﺃﺑﻧﺎءﻫﺎ اﻟﺫﻱ ﻳﺟﺳﺩ ﺭﻭﺡ اﻟﺩﻳﻥ ﺑﺎﻟﻣﻣﺎﺭﺳﺔ ﻭﻟﻳﺱ ﻗﻭﻻً‪ ،‬ﺣﺑﺎ ً ﻭﻛﺭﻣﺎ ً ﻭﺃﺧﻼﻗﺎ ً‬
‫ﺭﻓﻳﻌﺔ ﻭﺳﻠﻭﻛﺎ ً ﺭﻓﻳﻌﺎ ً ﻣﺗﻔﺭﺩاً ﻭاﻧﻔﻌﺎﻻً ﺑﺎﻵﺧﺭﻳﻥ ﻭﺣﺏ اﻟﺧﻳﺭ ﻟﻬﻡ‪ ،‬ﻣﺩﻋﻭﻣﺎ ً ﺑﻌﻠﻭﻡ ﺭاﻗﻳﺔ ﺗﻘﺑﻠﻬﺎ اﻟﻔﻁﺭﺓ‬
‫ﻗﺑﻝ اﻟﻌﻘﻝ ﻭﻏﻳﺭﻩ‪ ،‬ﻗﺩ ﺟﻌﻝ اﻟﻁﺭﻳﻘﺔ ﺗﻧﺳﺎﺏ ﻭﺳﻁ ﺗﻠﻙ اﻷﻣﻡ ‪ ..‬ﺇﺫﻥ ﻻ ﺧﻭﻑ ﻣﻥ اﻟﻌﻭﻟﻣﺔ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻧﺎ ﻓﻲ‬
‫اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﺑﻝ ﺃﻥ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﺑﺎﻟﻣﻧﻁﻕ ﻭاﻟﻭاﻗﻊ اﻟﻌﻣﻠﻲ ﺗﻧﻭﺏ ﻋﻥ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻲ ﻓﻲ‬
‫ﺇﺩاﺭﺓ اﻟﺣﻭاﺭ اﻟﺣﺿﺎﺭﻱ ﻣﻊ ﺷﻌﻭﺏ اﻟﻌﺎﻟﻡ ﻓﻲ ﻭﻗﺕ ﺃﺳﺎء ﻓﻳﻪ اﻟﻛﺛﻳﺭﻳﻥ ﻟإلﺳﻼﻡ ﺳﻭاء ﻣﻥ اﻟﻣﺳﻠﻣﻳﻥ‬
‫ﺃﻧﻔﺳﻬﻡ ﺃﻭ اﻟﻣﻧظﻣﺎﺕ اﻟﻣﻌﺎﺩﻳﺔ ﻟإلﺳﻼﻡ ﺣﺗﻰ ﺗﺣﻭﻝ ﻓﻳﻪ اﻹﺳﻼﻡ ﺇﻟﻰ ﺩﻳﺎﻧﺔ ﻣﻧﺑﻭﺫﺓ ﻻ ُﺗﺫﻛﺭ ﺇﻻ ﻭﻳﺫﻛﺭ‬

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‫ﻣﻌﻬﺎ اﻟﻣﻭﺕ ﻭاﻟﺩﻡ ﻭاﻹﺭﻫﺎﺏ‪ ،‬ﻓﻛﺎﻥ ﺃﻥ ﺟﺳﺩ اﻟﻧﻬﺞ اﻟﺻﻭﻓﻲ اﻟﺭاﻗﻲ اﻟﻣﺗﻣﻳز ﻟﻠﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﺑﻌﺛﺎ ً‬
‫ﺣﺿﺎﺭﻳﺎ ً اﺳﺗﻘﺑﻠﺗﻪ ﺷﻌﻭﺏ اﻟﻌﺎﻟﻡ ﺑﺣﻔﺎﻭﺓ ﺑﺎﻟﻐﺔ‪..‬‬

‫ﻭﻟﻌﻝ اﻟﻛﺛﻳﺭﻳﻥ ﻳﺗﺳﺎءﻟﻭﻥ ﻋﻥ ﺳﺭ اﻻﻧﺗﺷﺎﺭ اﻟﻬﺎﺋﻝ ﻟﻠﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ‪ ،‬ﺃﻗﻭﻝ ﻟﻬﺅﻻء ﺃﻥ ﻭﺭاء ﺫﻟﻙ‬
‫ﺟﺎﻧﺑﺎﻥ اﻷ ﻭﻝ ﺑﺎﻁﻧﻲ ﻭاﻵﺧﺭ ظﺎﻫﺭﻱ ﺃﻣﺎ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﺟﺎﻧﺏ اﻟﺑﺎﻁﻧﻲ ﻭﻫﻭ ﺃﻣﺭ ﻳﻌﻠﻣﻪ ﺷﻳﻭخ اﻟﻣﺗﺻﻭﻓﺔ‪،‬‬
‫ﻓﺎﻟﺳﺭ ﻳﻌﻭﺩ ﻟﻛﻭﻥ اﻟزﻣﺎﻥ زﻣﺎﻧﻬﺎ ﻭﻛﻣﺎ ﻫﻭ ﻣﻌﺭﻭﻑ ﻟﻛﻝ ﻁﺭﻳﻘﺔ زﻣﺎﻧﻬﺎ اﻟﺫﻱ ﺗﻧﺗﺷﺭ ﻭﺗﻌُﻡ ﻭﺗﺳﻭﺩ ﻓﻳﻪ ‪..‬‬
‫ﻭﻫﺫا اﻟزﻣﺎﻥ ﻫﻭ زﻣﻥ ﺳﻳﺩﻱ ﺇﺑﺭاﻫﻳﻡ اﻟﺩﺳﻭﻗﻲ ﻗﻁﺏ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﻭﺭاﺑﻊ اﻷﻗﻁﺎﺏ‪ ،‬ﺃﻣﺎ ﺑﺎﻟﻧﺳﺑﺔ‬
‫ﻟﻠﺟﺎﻧﺏ اﻟظﺎﻫﺭﻱ ﻓﺄﻭﺩ ﺃﻥ ﺃﻗﻭﻝ ﻫﻧﺎ ﺃﻥ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﺗﺗﻭﻟﻰ ﺣﺎﻟﻳﺎ ﻣﺳﺋﻭﻟﻳﺔ ﺗﺎﺭﻳﺧﻳﺔ ﺃﻻ ﻭﻫﻲ ﺇﺩاﺭﺓ‬
‫ﻋﻣﻠﻳﺎﺕ اﻟﺣﻭاﺭ اﻟﺣﺿﺎﺭﻱ ﺑﻳﻥ اﻹﺳﻼﻡ (اﻟﺻﻭﻓﻲ اﻟﺻﺣﻳﺢ) ﻭاﻟﻌﺎﻟﻡ اﺟﻣﻊ ﺑﻛﻳﺎﻧﺎﺗﻪ ﻭﺷﻌﻭﺑﻪ ﻭﺛﻘﺎﻓﺎﺗﻪ‬
‫ﻭﺩﻳﺎﻧﺎﺗﻪ ‪ ..‬ﻭﻗﺩ ﻻ ﻳﺳﺗﻭﻋﺏ اﻟﻛﺛﻳﺭﻳﻥ ﻫﺫا اﻟﻌﻣﻝ اﻟﺿﺧﻡ اﻟﺫﻯ ﺗﺗﻭﻻﻩ اﻟﻁﺭﻳﻘﺔ ﻓﻛﻣﺎ ﻫﻭ ﻣﻌﺭﻭﻑ ﻟﻳﺱ‬
‫ﻣﻥ اﻟﺳﻬﻭﻟﺔ اﻟﺗﻌﺎﻣﻝ ﻣﻊ ﻋﺎﻟﻡ ﻣﺗﻘﺩﻡ ﻋﻠﻣﻳﺎ ﻭﺗﻘﻧﻳﺎ‪ ،‬ﻣﺗﻌﺩﺩ اﻷﺩﻳﺎﻥ ﻭاﻷﻋﺭاﻕ ﻭاﻟﺛﻘﺎﻓﺎﺕ ﻭاﻟﺗﻘﺎﻟﻳﺩ‪ ،‬ﻓﻛﺎﻥ‬
‫اﻟﻣﺣﻙ اﻷﺳﺎﺳﻲ ﻟﻠﻁﺭﻳﻘﺔ ﻫﻧﺎ ﻫﻭ ﻣﻧﻬﺟﻬﺎ ﻭﺳﻠﻭﻛﻬﺎ ﻭﻋﻠﻭﻣﻬﺎ اﻟﺭاﻗﻳﺔ ﻭاﺭﺷﺎﺩﻫﺎ اﻟﻌﺎﻟﻲ ﻭﻏﻳﺭﻫﺎ ﻣﻥ‬
‫اﻟﻌﻭاﻣﻝ اﻟﺗﻲ ﺳﺑﻕ ﻭﺗﺣﺩﺛﺕ ﻋﻧﻬﺎ ﻳﺿﺎﻑ ﻟﺫﻟﻙ ﺑﻌﺩ ﻫﺎﻡ ﺟﺩا ﻭﻫﻭ اﻟﻧﻬﺞ اﻟﻌﻠﻣﻲ ﻓﺎﻟﻁﺭﻳﻘﺔ ﺗﺑﺎﺷﺭ‬
‫ﺃﻋﻣﺎﻟﻬﺎ ﻭﻧﺷﺎﻁﺎﺗﻬﺎ ﻭﻓﻘﺎ ً ﻻﺭﻗﻲ اﻷﺳﺎﻟﻳﺏ ﻭاﻟﻣﻧﺎﻫﺞ اﻟﻌﻠﻣﻳﺔ ﻭﺗﺳﺗﺧﺩﻡ ﺁﺧﺭ ﻣﺎ ﺗﻭﺻﻠﺕ ﺇﻟﻳﻪ اﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ‬
‫‪ ..‬ﻭﻟﻌﻝ اﻟﻧﺟﺎﺡ اﻟﻣﻧﻘﻁﻊ اﻟﻧظﻳﺭ ﻟﺗﺟﺎﻭﺏ ﺷﻌﻭﺏ اﻟﻌﺎﻟﻡ ﻣﻊ اﻟﻁﺭﻳﻘﺔ ﻳﻘﻑ ﺩﻟﻳﻼً ﻋﻠﻲ ﻣﺎ ﺫﻛﺭﺕ‪.‬‬

‫ﺇﺧﻭاﻧﻲ ‪ ..‬ﺃﺧﻭاﺗﻲ ‪ ..‬ﺃﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ‬

‫ﻋﺻﺭ ﻟﻐﺗﻪ‪،‬‬
‫ٍ‬ ‫ﻭﻧﺣﻥ ﻧﺧﻁﻭ ﻧﺣﻭ اﻷﻟﻔﻳﺔ اﻟﺛﺎﻟﺛﺔ ﺣﺎﻣﻠﻳﻥ ﺭﺳﺎﻟﺔ اﻟﻧﻭﺭ ﻛﺎﻥ ﻻﺑﺩ ﻣﻥ ﻭﻗﻔﺔ ﺃﺳﺎﺳﻬﺎ ﺃﻥ ﻟﻛﻝ‬
‫ﻭﻟﻐﺔ ﻫﺫا اﻟﻌﺻﺭ ﻫﻲ اﻟﺗﻘﻧﻳﺔ اﻟﻣﺗﻘﺩﻣﺔ ﻭاﻻﺗﺻﺎﻻﺕ ﻓﻛﺎﻥ ﻻﺑﺩ ﻣﻥ اﺳﺗﻌﻣﺎﻝ ﻧﻔﺱ اﻟﻠﻐﺔ‪ ،‬ﻓﻛﺎﻧﺕ ﻫﻧﺎﻙ‬
‫ﺷﺑﻛﺔ اﻹﻧﺗﺭﻧﺕ ﻛﻣﺛﺎﻝ ﻟﺫﻟﻙ‪ ،‬ﻋﻠﻣﺎ ً ﺑﺎﻥ اﻟﻁﺭﻳﻘﺔ ﻗﺩ اﻧﺿﻣﺕ ﻟﻠﺷﺑﻛﺔ ﻣﻧﺫ ﺳﻧﻭاﺕ ﻁﻭﻳﻠﺔ ﻭﻧﺳﺑﺔ ﻟﺗﺄﺧﺭ‬
‫ﺩﺧﻭﻟﻬﺎ ﻟﻠﺳﻭﺩاﻥ ﻓﻘﺩ ﻟﺟﺄﺕ اﻟﻁﺭﻳﻘﺔ ﻟﻼﺷﺗﺭاﻙ ﻓﻳﻬﺎ ﻋﺑﺭ ﻣﺭﻛزﻧﺎ ﻓﻲ ﻣﺩﻳﻧﺔ ﺑﺎزﻝ ﺑﺳﻭﻳﺳﺭا ﻭﻣﺭﻛزﻧﺎ‬
‫ﻓﻲ ﻣﺩﻳﻧﺔ ﻫﺎﻣﺑﻭﺭﺝ ﺑﺄﻟﻣﺎﻧﻳﺎ اﻻﺗﺣﺎﺩﻳﺔ ﻭﺑﺎﻟﺗﺎﻟﻲ ﻓﻬﻲ ﺃﻭﻝ ﻣﺅﺳﺳﺔ ﺗﻧﺿﻡ ﻟﻠﺷﺑﻛﺔ اﻟﺩﻭﻟﻳﺔ ﺑﺎﻟﺳﻭﺩاﻥ‪ ،‬ﻛﻣﺎ‬
‫اﻧﺿﻣﺕ ﻛﺎﻓﺔ زﻭاﻳﺎ اﻟﻁﺭﻳﻘﺔ ﻓﻲ ﻛﺎﻓﺔ ﺃﻧﺣﺎء اﻟﻌﺎﻟﻡ ﻟﻠﺷﺑﻛﺔ ﻭﺗﺟﺭﻱ ﺧﻼﻟﻬﺎ ﻋﻣﻠﻳﺎﺕ اﻻﺗﺻﺎﻝ ﻭاﻟﺗﻧﺳﻳﻕ‬
‫ﻭاﻹﺭﺷﺎﺩ ﻭاﻻﺟﺗﻣﺎﻋﺎﺕ ﻋﺑﺭ اﻟﺷﺑﻛﺔ ﻛﻣﺎ ﻳﺗﻡ ﻣﻥ ﺧﻼﻟﻬﺎ ﺑﺙ اﻟﺧﻁﺎﺑﺎﺕ ﻭاﻟﺩﺭﻭﺱ ﻭﺗﻌﻠﻳﻣﺎﺕ اﻹﺭﺷﺎﺩ‪..‬‬

‫ﻣﺛﺎﻝ ﺁﺧﺭ ﻫﻭ اﻹﺭﺷﺎﺩ ﻋﻥ ﻁﺭﻳﻕ اﻟﻛﻣﻳﺑﻭﺗﺭ ﻭﻫﻭ ﻧظﺎﻡ ﻳﺗﻳﺢ ﻟﻛﻝ ﻣﻥ ﻳﻭﺩ ﺃﻥ ﻳﺣﺎﻭﺭ ﺃﻭ ﻳﺗﻌﻠﻡ ﺃﻭ‬
‫ﻳﺳﺗﻔﺳﺭ ﻋﻥ اﻹﺳﻼﻡ اﻟﻠﺟﺅ ﻟﻧظﺎﻡ اﻟﻣﺭﺷﺩ ﻋﺑﺭ اﻟﻛﻣﺑﻳﻭﺗﺭ ﺇﻣﺎ ﻋﺑﺭ اﻟﺑﺭﻳﺩ اﻹﻟﻛﺗﺭﻭﻧﻲ ﺃﻭ اﻻﺗﺻﺎﻝ‬
‫اﻟﻬﺎﺗﻔﻲ ﻋﺑﺭ اﻟﺷﺑﻛﺔ ﺃﻭ ﻧظﺎﻡ اﻻﺟﺗﻣﺎﻋﺎﺕ ﻋﺑﺭ اﻟﺷﺑﻛﺔ ‪ ..‬ﻭﻫﻧﺎﻙ ﻛﻣﻳﺔ ﺿﺧﻣﺔ ﻣﻥ اﻻﺗﺻﺎﻻﺕ ﺗﺗﻠﻘﺎﻫﺎ‬
‫اﻟﻁﺭﻳﻘﺔ ﻋﺑﺭ ﻫﺫا اﻷﺳﻠﻭﺏ ﻭﻫﻭ ﺃﺳﻠﻭﺏ ﻗﺩ ﺃﺗﺎﺡ اﻟﻔﺭﺻﺔ ﻹﺟﺭاء ﻋﻣﻠﻳﺎﺕ اﻟﺣﻭاﺭ اﻟﺣﺿﺎﺭﻱ ﺇﺭﺳﺎﻻً‬

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‫ﻭاﺳﺗﻘﺑﺎﻻً‪ ،‬ﻭﻋﺑﺭ ﻫﺫا اﻷﺳﻠﻭﺏ اﻧﺗﻔﺕ اﻟﺣﺩﻭﺩ اﻟﺟﻐﺭاﻓﻳﺔ ﻭاﺻﺑﺢ ﻁﺑﻳﻌﻳﺎ ﺃﻥ ﻳﺟﺭﻱ ﺣﻭاﺭ ﺑﻳﻥ ﻁﺭﻓﻳﻥ‬
‫ﺗﻛﻭﻥ اﻟﻣﺳﺎﻓﺔ ﺑﻳﻧﻬﻣﺎ ﻣﺎ ﻳزﻳﺩ ﻋﻠﻲ اﻝ‪ 20‬ﺳﺎﻋﺔ ﻁﻳﺭاﻥ ﻭﻟﺩﻳﻧﺎ ﺃﻣﺛﻠﺔ ﻋﺩﻳﺩﺓ ﻟﺫﻟﻙ‪..‬‬

‫ﻣﺛﺎﻝ ﺁﺧﺭ ﻫﻭ ﻣﺭﻛز اﻟﻣﻌﻠﻭﻣﺎﺕ اﻟﺩﻭﻟﻲ ﻭﻫﻭ ﻣﺭﻛز ﺿﺧﻡ ﻟﻠﻣﻌﻠﻭﻣﺎﺕ ﻳﺣﺗﻭﻱ ﻋﻠﻲ ﻛﻝ اﻟﻣﻌﻠﻭﻣﺎﺕ‬
‫اﻟﻣﺗﻌﻠﻘﺔ ﺑﺎﻟﺩﻳﻥ اﻹﺳﻼﻣﻲ ﻣﻥ ﻓﻘﻪ ﻭﺣﺩﻳﺙ ﻭﺳﻳﺭﺓ ﻭﻋﻠﻭﻡ ﻭﻏﻳﺭﻫﺎ ‪ ..‬ﻭﺫﻟﻙ ﺑﻭﺳﺎﺋﻝ ﻣﺗﻌﺩﺩﺓ ﻣﻥ ﺃﻓﻼﻡ‬
‫ﺳﻳﻧﻣﺎﺋﻳﺔ ﻭﻣﺣﺎﺿﺭاﺕ ﻣﺻﻭﺭﺓ ﻭﻓﻘﻪ ﻣﺻﻭﺭ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻙ ﺑﺎﻟﻠﻐﺎﺕ اﻟﺭﺋﻳﺳﻳﺔ اﻟﺧﻣﺳﺔ ‪ ..‬ﻳﻘﻑ ﻋﻠﻳﻪ‬
‫ﺑﺎﻹﺷﺭاﻑ ﻣﺗﺧﺻﺻﻭﻥ ﻭﺧﺑﺭاء ﺑﻣﺳﺗﻭﻳﺎﺕ ﻧﺳﺗﻁﻳﻊ ﺃﻥ ﻧﻘﻭﻝ ﺃﻧﻬﺎ ﻣﺳﺗﻭﻳﺎﺕ ﺧﺑﺭاء ﺩﻭﻟﻳﻳﻥ‪.‬‬

‫ﺃﻣﺎ اﻷﻁﻔﺎﻝ ﻓﻲ اﻟﻁﺭﻳﻘﺔ ﻓﻬﻡ ﻳﺟﺳﺩﻭﻥ ﺃﻫﻡ ﺷﺭﻳﺣﺔ ﻭﻗﺩ ﺷﻣﻠﺕ ﺃﺑﺣﺎﺙ اﻟﻁﺭﻳﻘﺔ ﻫﺫا اﻟﻣﺟﺎﻝ‪ ،‬ﻭﺗﻭﺟﺩ‬
‫ﻣﺭاﻛز ﻟﻠﻁﻔﻝ ﻓﻲ ﻋﺩﺩ ﻣﻥ زﻭاﻳﺎ اﻟﻁﺭﻳﻘﺔ ﺧﺎﺭﺝ اﻟﺳﻭﺩاﻥ‪ ،‬ﺗﻌﺗﻧﻲ ﺑﻪ ﻭﺑﺗﻌﻠﻳﻣﻪ ﻭﺗﻧﺷﺋﺗﻪ اﻟﺗﻧﺷﺋﺔ‬
‫اﻹﺳﻼﻣﻳﺔ اﻟﺻﻭﻓﻳﺔ اﻟﺻﺣﻳﺣﺔ‪ ،‬ﻭﻟﺩﻳﻧﺎ ﺣﺻﻳﻠﺔ ﻛﺑﻳﺭﺓ ﻣﻥ ﻣﺅﻟﻔﺎﺕ اﻷﻁﻔﺎﻝ‪ ،‬ﻛﻣﺎ ﺳﻳﺷﻬﺩ اﻟﻣﺳﺗﻘﺑﻝ‬
‫اﻟﻘﺭﻳﺏ ﻭﻻﺩﺓ اﻟﻌﺩﻳﺩ ﻣﻥ اﻟﺑﺭاﻣﺞ ﻭاﻷﻟﻌﺎﺏ اﻟﺣﺩﻳﺛﺔ اﻟﺗﻌﻠﻳﻣﻳﺔ ﻭاﻟﺗﺭﻓﻳﻬﻳﺔ ﺑﺎﺳﺗﺧﺩاﻡ اﻟﻛﻣﺑﻳﻭﺗﺭ‪ ،‬ﻭﻫﻲ ﻣﻥ‬
‫ﻭﺳﺎﺋﻝ اﻟﺗﻌﻠﻳﻡ اﻟﻣﻧﺗﺷﺭﺓ ﺧﺎﺭﺝ اﻟﺳﻭﺩاﻥ‪.‬‬

‫ﺇﺧﻭاﻧﻲ ‪ ..‬ﺃﺧﻭاﺗﻲ ‪ ..‬ﺃﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ‬

‫ﺇﻥ اﻟﺣﺩﻳﺙ ﻋﻥ اﻟﻁﺭﻳﻘﺔ ﻳﻁﻭﻝ‪ ،‬ﻭاﻧﻣﺎ ﻫﺫﻩ ﻗﻁﻭﻑ ﻣﻥ ﻫﻧﺎ ﻭﻫﻧﺎﻙ ﻧﺗﻧﺳﻡ ﺑﻬﺎ ﻋﺑﻳﺭ ﺫﻛﺭﻱ ﻣﻭﻻﻧﺎ‬
‫اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ‪ ،‬ﺳﺎﺋﻠﻳﻥ هللا ﺃﻥ ﻳﻌﻳﺩﻫﺎ ﻋﻠﻳﻧﺎ ﻭﻋﻠﻳﻛﻡ ﻭﻋﻠﻲ ﺟﻣﻳﻊ اﻟﻣﺳﻠﻣﻳﻥ ﻓﻲ‬
‫ﻭاﻟﺧﻳﺭ ﻭاﻟﺑﺭﻛﺎﺕ‬
‫ِ‬ ‫ﺑﻘﺎﻉ اﻟﻌﺎﻟﻡ ﺑﺎﻟﻳُﻣﻥ‬

‫ﺃﺣﺑﺎﺋﻲ‬

‫ﻫﺫﻩ ﺃﻳﺎﻡ ﻁﻳﺑﺎﺕ ﻣﺑﺎﺭﻛﺔ ﻧﻠﺗﻘﻲ ﺟﻣﻳﻌﺎ ً ﻣﻥ ﻛﻝ ﺣﺩﺏ ﻭ ﺻﻭﺏ ﺣﻭﻝ ﻣﻌﻠﻣﻧﺎ ﻭﺭاﻋﻳﻧﺎ ﺳﻳﺩﻱ ﻓﺧﺭ اﻟﺩﻳﻥ‬
‫ﺷﺎﻛﺭﻳﻥ ﻭﻣﻘﺩﺭﻳﻥ ﺑﻣﺎ اﻓﺎﺽ ﺑﻪ ﻋﻠﻳﻧﺎ ﻣﻥ ﻧﻌﻣﺔ ﻳُﺣﺳﺩ ﻋﻠﻳﻬﺎ اﻟﻣﻠﻭﻙ‪ ،‬ﻧﻌﻣﺔ اﻟﻁﺭﻳﻘﺔ ﻧﻌﻣﺔ اﻟﻬﺩاﻳﺔ‬
‫ﻭاﻹﺭﺷﺎﺩ ﻭﺣﻭﻝ ﺫﻟﻙ ﻧﺩﻧﺩﻥ ‪ ..‬ﺇﻧﻬﺎ ﺃﻳﺎﻡ ﻋﻳﺩ ﻟﻧﺎ ﺟﻣﻳﻌﺎ ً ﻧﺗﻌﺭﻑ ﻓﻳﻬﺎ ﻋﻠﻲ ﺑﻌﺿﻧﺎ اﻟﺑﻌﺽ ﻭﻧﺗﺷﺎﻭﺭ‬
‫ﻭﻧﺗﺩاﺭﺱ ﻓﻳﻬﺎ ﻭﻧﻘﻠﺏ ﻓﻳﻬﺎ اﻣﻭﺭﻧﺎ ‪ ..‬ﻧﺣﺎﺳﺏ ﻓﻳﻬﺎ اﻧﻔﺳﻧﺎ ﻟﻧﺣﺳﻥ ﻣﺎ اﻛﻣﻠﻧﺎ ﻭﻧﻛﻣﻝ ﻣﺎ ﺑﺩﺃﻧﺎ ﻭﻧﺻﻠﺢ ﻣﺎ‬
‫اﺧﻁﺄﻧﺎ ﻓﻳﻪ ﻭﻧﺧﻁﻁ ﻭﻧﺑﺩﺃ ﻓﻳﻣﺎ ﻋزﻣﻧﺎ ﻋﻠﻳﻪ اﻟﻌزﻡ ﻣﻌﺗﻣﺩﻳﻥ ﻓﻲ ﺫﻟﻙ ﻋﻠﻲ ﺭﻋﺎﻳﺔ ﻣﺷﺎﻳﺧﻧﺎ اﻟﻛﺭاﻡ‬
‫ﻭﺇﺭﺷﺎﺩاﺗﻬﻡ ﻭﻋﻠﻲ اﻟﻣﺣﺑﺔ اﻟﺗﻲ ﺟﻣﻌﺗﻧﺎ ﻓﻲ ﺻﻌﻳﺩ ﻭاﺣﺩ ﻋﻠﻲ اﺧﺗﻼﻑ اﻟﻭاﻧﻧﺎ ﻭﻗﺑﺎﺋﻠﻧﺎ ﻭﺑﻼﺩﻧﺎ‪..‬‬

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 ‫ﻳﻘﻭﻝ اﻟﻭاﻟﺩ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬
‫ﻭﻭﺣﺩﺓ اﻟﺻﻑ ﻋﻧﺩﻱ ﻋﻣﺩﺓ اﻟﺩﻳﻥ‬ ‫ﻭﻏﺎﻳﺔ اﻟﻘﺻﺩ ﺣﺳﻥ اﻟﻘﺻﺩ ﻻ ﻋﻭﺝ‬
‫ﻣﻥ اﻟﺷﺗﺎﺕ ﻟﺩﻱ ﺑﺿﻊ ﻭﺳﺑﻌﻳﻥ‬ ‫ﻓﺄﺟﻣﻌﻭا اﻣﺭﻛﻡ ﻭهللا ﻋﺎﺻﻣﻛﻡ‬
‫***‬
‫ﻓﺄﻳﻘﻧﻭا اﻟﻭﺻﻝ اﻥ هللا ﻣﻌﻁﻳﻧﻲ‬ ‫ﺇﺫا اﺟﺗﻣﻌﺗﻡ ﻋﻠﻲ ﺣﺏ ﻭﻣﺭﺣﻣﺔ‬
‫***‬
‫ﻭﻟﻲ ﻳﻣﻳﻥ ﻣﻥ اﻟﻐﺭ اﻟﻣﻳﺎﻣﻳﻥ‬ ‫ﻓﺄﺳﻠﻣﻭا ﺇﻥ ﺇﺑﺭاﻫﻳﻡ ﺑﻳﻧﻛﻡ‬
‫اﻟﺣﻣﺩ هلل ﺃﻫﻝ اﻟﻣﺟﺩ ﻭاﻟﺛﻧﺎ ﺳﺑﺣﺎﻧﻪ اﻟﻘﺎﺋﻝ ﴿ﺇﻧﺎ ﻓﺗﺣﻧﺎ ﻟﻙ ﻓﺗﺣﺎ ً ﻣﺑﻳﻧﺎ ً * ﻟﻳﻐﻔﺭ ﻟﻙ هللا ﻣﺎ ﺗﻘﺩﻡ ﻣﻥ ﺫﻧﺑﻙ‬
‫ﻭﻣﺎ ﺗﺄﺧﺭ * ﻭﻳﻧﺻﺭﻙ هللا ﻧﺻﺭاً ﻋزﻳزاً﴾ ﻭاﻟﻘﺎﺋﻝ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻲ ﴿ﻗﻝ ﺟﺎء اﻟﺣﻕ ﻭزﻫﻕ اﻟﺑﺎﻁﻝ ﺇﻥ‬
‫اﻟﺑﺎﻁﻝ ﻛﺎﻥ زﻫﻭﻗﺎ﴾‬

‫ﻳﻘﻭﻝ اﻟﻭاﻟﺩ ﺭﺿﻲ هللا ﻋﻧﻪ ﻓﻲ ﺗﺎﺋﻳﺗﻪ‪:‬‬

‫ﻭﺟﺊ ﺑﻬﺎ ﻣﺻﺭاً ﻭﺑﻳﻌﺕ ﺭﺧﻳﺻﺔ‬
‫ﻭﺫا ﻋﺟﺏ ﺃﻥ ﻳزﻫﺩﻭا ﻓﻲ اﻟﺑﺷﺎﺭﺓ‬
‫ﻭاﻛﺭﻡ ﻣﺛـﻭاﻫﺎ ﺑﺩاﺭ ﺭﺣـﻳﺑﺔ‬
‫ﻭﻣﺭﺗﻊ ﺧـﻳﺭ ﺟـﺩ اﻫﻝ اﻟﻌﻧﺎﻳﺔ‬
‫ﻛﻣﺎ ﻗﺎﻝ ﺭﺿﻲ هللا ﻋﻧﻪ اﻳﺿﺎ ً‪:‬‬
‫ﺻﺑﺭاً ﻓﻣﺎ ﻫﻭ ﻏﻳﺭ ﻣﺎ ﻛﺗﺑﺕ ﻳﺩﻱ‬
‫ﻭﻟﺑﻌﺩ ﺣـﻳﻥ ﻳﻔﺗـﺢ اﻟﻔﺗـﺎﺡ‬

‫ﺃﺑﺷﺭﻛﻡ ﺑﺄﻥ اﻟزاﻭﻳﺔ ﻭاﻟﺣﺿﺭﺓ ﻓﻲ ﺭﺣﺎﺏ ﺳﻳﺩﻧﺎ اﻟﺣﺳﻳﻥ ﻗﺩ اﻛﺗﻣﻠﺕ ﺇﺟﺭاءاﺗﻬﺎ ﻭاﻟﺳﺟﺎﺩﺓ ﻓﻲ‬
‫ﻣﺭاﺣﻠﻬﺎ اﻻﺧﻳﺭﺓ‪ ،‬ﻭﺳﻭﻑ ﻳﻘﺩﻡ ﺃﺧﻭﻧﺎ ﻣﺣﻲ اﻟﺩﻳﻥ ﺗﻔﺎﺻﻳﻝ ﻣﺎ ﺩاﺭ ﺑﺎﻷﺭﺽ اﻟﺣﺑﻳﺑﺔ ﻣﺻﺭ‪.‬‬

‫ﺃﺣﺑﺎﺋﻲ‪..‬‬
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‫اﻟﻁﺭﻳﻘﺔ اﻟﻳﻭﻡ ﻏﻁﺕ اﻟﻌﺎﻟﻡ ﻛﻠﻪ‪ ،‬ﻻ ﻳﺧﻠﻭ ﻗﻁﺭ ﻣﻥ ﺃﻗﻁﺎﺭ اﻟﻌﺎﻟﻡ ﻣﻥ اﻟﻧﻭﺭ اﻟﺑﺭﻫﺎﻧﻲ‪ ،‬ﻭاﻧﺗﻡ ﺗﺩﺭﻛﻭﻥ‬
‫ﺟﻳﺩاً اﻟﻣﺳﺋﻭﻟﻳﺔ اﻟﻛﺑﻳﺭﺓ اﻟﺗﻲ ﻋﻠﻲ ﻋﺎﺗﻘﻧﺎ ﻣﻥ ﺇﺭﺳﺎء ﻗﻭاﻋﺩ اﻟﻌﻘﻳﺩﺓ اﻟﺳﻠﻳﻣﺔ ﻭاﻟﺷﺭﻳﻌﺔ اﻟﺳﻣﺣﺎء ﻭﺇﺭﺷﺎﺩ‬
‫ﻭﻫﺩاﻳﺔ ﻫﺫﻩ اﻷﻣﺔ ﻛﺎﻓﺔ ﻣﻥ ﻋﺭﺏ ﻭﻋﺟﻡ ﺃﻣﺔ اﻟﻣﺻﻁﻔﻲ ‪ ..‬ﺃﻟﻡ ﻳﻘﻝ اﻟﻭاﻟﺩ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬
‫ّ‬
‫ﺗﺄﺫﻥ اﻟﻣﺻـﻁﻔﻲ ﻳُﻧﺑﻲ ﻣﺛﺎﻧﻳﻧﺎ‬ ‫ﻋﺩﻧﺎ ﻛﻣﺎ ﻋﺎﺩﺕ اﻷﻳﺎﻡ ﺃﻭﻟﻬﺎ‬
‫ﺷﻬﺩ اﻟﻛﻭﻥ ﺁﻳﺎ ً ﻣﻥ ﺗآﺧﻳﻧﺎ‬‫ُ‬
‫ﻭﺃ ِ‬ ‫ﻋﺎﺩ اﻹﺧﺎء ﻛﻣﺎ ﻟﻡ ﻳﻔﻧﻪ زﻣﻥ‬
‫اﻟﻌﻣﻝ ﻛﺑﻳﺭ ﻭﻋﻠﻲ ﻗﺩﺭ ﺃﻭﻟﻰ اﻟﻌزﻡ ﺗﺄﺗﻲ اﻟﻌزاﺋﻡ ﻭﻗﺩ ﻗﻳﻝ اﺻﺑﺭ ﻛﻣﺎ ﺻﺑﺭ اﻭﻟﻲ اﻟﻌزﻡ ﻣﻥ اﻟﺭﺳﻝ‬
‫ﻭﻣﻧﺢ اﻟﻣﺻﻁﻔﻲ ﻭﺗﻡ اﻟﻌﻁﺎء‪ ،‬ﻓﺄﺻﺑﺢ ﻭاﺟﺑﺎ ً ﻋﻠﻳﻧﺎ ﺃﻥ ﻧﺭﺗﻘﻲ ﺇﻟﻰ ﻗﺩﺭ اﻟﻣﺳﺋﻭﻟﻳﺔ ﻭﻧﺳﺗﻔﻳﺩ ﺑﻛﻝ ﻣﺎ ﻟﺩﻳﻧﺎ‬
‫ﻣﻥ ﻁﺎﻗﺎﺕ ﻭﻗﺩﺭاﺕ ﻭﻧﺳﺗﻐﻝ ﻛﻝ اﻟﻭﺳﺎﺋﻝ اﻟﻌﺻﺭﻳﺔ ﻭاﻟﺗﻛﻧﻠﻭﺟﻳﺎ اﻟﺣﺩﻳﺛﺔ ﻻﺩاء ﻣﻬﻣﺗﻧﺎ‪.‬‬

‫ﻳﻘﻭﻝ اﻟﻭاﻟﺩ‪:‬‬
‫ﻭاﻟﻐﻳﺏ ﻋﻧـﺩﻱ اﻛﻣﻝ اﻹﻋﻼﻡ‬ ‫اﻟﻌﻠﻡ ﺷـﺄﻧﻲ ﻭاﻟﻣﻌـﻠﻡ ﻗﺩﻭﺗﻲ‬
‫ﻟﻌـﻠﻭﻩ اﻟﻧﺧـﻝ ﺫﻭ اﻻﻛﻣـﺎﻡ‬ ‫ﻭﻏﺭاﺱ ﻋﻠﻣﻲ ﻓﻲ اﻟﻘﻠﻭﺏ ﻛﺄﻧﻪ‬
‫***‬
‫ﺑﻌﺩ ﻣـﺎ ﺑﻠﻐﺕ ﻋﺗﻳـﺎ‬ ‫ﺟـﻝ ﻣـﻥ ﻳﺣﻲ ﻋﻠﻭﻣﺎ ً‬
‫ﻣـﻥ ﻛﻣـﺎﻻﺗﻲ ﻓﺗﻳـﺎ ً‬ ‫ﺃﻳﻬﺎ اﻻﺣﺑـﺎﺏ ﻫﺎﻛﻡ‬
‫ﺩﻭﻥ ﻋـﻠﻡ هللا ﻏﻳـﺎ‬ ‫ﻛـﻝ ﻣـﺎ ﻳﺩﻋﻲ ﺑﻌﻠﻡ‬
‫ﻛـﺎﻥ اﺳـﻣﺎ اﻭ ﺳﻣﻳﺎ‬ ‫ﺇﻥ ﻋـﻠﻣﻲ ﻓﻲ اﻻﻋﺎﻟﻲ‬
‫ﻳﻁـﻠﺏ اﻟظﻣـآﻥ ﺭﻳﺎ‬ ‫ﻣﻥ ﻋـﻠﻭﻣﻲ ﻓﻲ اﻟﻔﻳﺎﻓﻲ‬
‫ﻓﻳﻪ ﻳﻁـﻭﻱ اﻟﻛﻝ ﻁﻳﺎ‬ ‫ﻁﻲ ﻣـﺎ اﺣﺑـﻭﻩ ﻋﻠﻡ‬
‫ﻳﺟﺗـﻧﻲ ﺭﻁﺑـﺎ ﺟﻧﻳـﺎ‬ ‫ﻣﻥ ﻳﺭﻭﻡ اﻟﻌـﻠﻡ ﻋﻧﺩﻱ‬
‫ﻛﻧﺕ ﻓﻲ اﻟﻣﻬﺩ ﺻﺑﻳـﺎ‬ ‫ﻗﺩ ﺣـﺑﻳﺕ اﻟﻌـﻠﻡ ﻟﻣﺎ‬
‫اﻫـﺩﻙ اﻟﻌﻠﻡ اﻟﺳﻭﻳﺎ‬ ‫ﻓﺎﺗﺑﻌـﻧﻲ ﻳﺎ ﻣـﺭﻳﺩﻱ‬
‫ﻭﻋﻠﻲ ﻫﺫا اﻟﻣﻧﻭاﻝ ﻭﻣﺗﺎﺑﻌﺔ ﻟﻣﺎ ﺑﺫﺭﻩ اﻟﻭاﻟﺩ ﻣﻥ ﻋﻠﻭﻡ ﻓﻘﺩ ﻗﺭﺭﻧﺎ ﻗﻳﺎﻡ ﺟﺎﻣﻌﺔ ﻋﺎﻟﻣﻳﺔ ﺑﺎﺳﻡ (ﺟﺎﻣﻌﺔ‬
‫اﻟﺑﺭﻫﺎﻥ اﻟﻌﺎﻟﻣﻳﺔ) ﺣﺎﻣﻠﺔ اﺳﻡ اﻟﻣﻌﻠﻡ ﺳﻳﺩﻱ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ‪ ،‬ﻭاﻟﺣﻣﺩ هلل‬
‫ﺣﺻﻠﻧﺎ ﻋﻠﻲ اﻷﺭﺽ اﻟﻣﻁﻠﻭﺑﺔ ﻭﻧﺣﻥ اﻵﻥ ﺑﺻﺩﺩ ﺗﻛﻭﻳﻥ ﻟﺟﻧﺔ ﻋﺎﻟﻣﻳﺔ ﻣﻥ اﻷﺧﻭاﻥ ﺇﻥ ﺷﺎء هللا ﺗﺩﺭﻳﺟﻳﺎ‬
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‫ﺳﻭﻑ ﺗﺣﺗﻭﻱ ﻋﻠﻲ ﺟﻣﻳﻊ ﺃﻧﻭاﻉ اﻟﻛﻠﻳﺎﺕ ﻣﺛﺎﻟﻬﺎ ﻣﺛﺎﻝ اﻟﺟﺎﻣﻌﺎﺕ اﻟﻌﺎﻟﻣﻳﺔ اﻟﻛﺑﻳﺭﺓ ﻭﻟﻛﻧﻬﺎ ﺗﺧﺗﻠﻑ ﻓﻲ اﻥ‬
‫ﻁﻼﺑﻬﺎ ﺳﻭﻑ ﻳﻣﺛﻠﻭﻥ ﺟﻣﻳﻊ ﺃﻗﻁﺎﺭ اﻟﻌﺎﻟﻡ ﻋﻠﻲ اﺧﺗﻼﻑ ﻟﻬﺟﺎﺗﻬﻡ ﻭﻟﻐﺎﺗﻬﻡ‪ ،‬ﻭﺳﻭﻑ ﻳﻛﻭﻥ ﻫﻧﺎﻙ ﺳﻧﺗﻳﻥ‬
‫اﻋﺩاﺩﻳﺗﻳﻥ ﻳﺗﻡ ﻓﻳﻬﻣﺎ ﺗﺩﺭﻳﺱ ﻟﻐﺎﺕ ﻭﻋﻠﻭﻡ اﺳﺎﺳﻳﺔ ﻭﺷﺭﻳﻌﺔ ﻭﺗﺻﻭﻑ‪ ،‬ﻭﺳﻭﻑ ﻳﺗﻡ اﻻﺧﺗﻳﺎﺭ ﻟﻬﺫﻩ‬
‫اﻟﺟﺎﻣﻌﺔ ﻣﺛﻝ اﻟﺟﺎﻣﻌﺎﺕ اﻟﺳﻭﺩاﻧﻳﺔ ﻣﻥ اﻟﺷﻬﺎﺩﺓ اﻟﺳﻭﺩاﻧﻳﺔ اﻟﻌﺎﻣﺔ ﻭﻣﺎ ﻳﻌﺎﺩﻟﻬﺎ ﻣﻥ ﺩﻭﻝ اﻟﻌﺎﻟﻡ اﻷﺧﺭﻯ‪،‬‬
‫ﺇﺧﻭاﻧﻧﺎ ﻓﻲ ﺇﻳﻁﺎﻟﻳﺎ ﺳﻌﻭا ﻓﻲ ﻫﺫﻩ اﻟﺑﺎﺩﺭﺓ‪ ،‬ﻭاﺧﻭﻧﺎ ﻋﺑﺩ اﻟﻐﻔﻭﺭ ﺳﻭﻑ ﻳﺧﺑﺭﻧﺎ ﺑﻣﺎ ﻭﺻﻠﻭا ﺇﻟﻳﻪ‪ ،‬ﻭﻗﺩ‬
‫ﻗﺭﺭﻧﺎ ﺃﻳﺿﺎ ﻗﻳﺎﻡ ﻣﻁﺑﻌﺔ ﻛﺑﻳﺭﺓ ﺣﺩﻳﺛﺔ ﻟﺗﻔﻲ ﺑﻣﺗﻁﻠﺑﺎﺕ اﻟﺟﺎﻣﻌﺔ ﻭاﻟﻁﺭﻳﻘﺔ ﻣﻌﺎ‪.‬‬
‫ﻳﻘﻭﻝ اﻟﺷﻳﺦ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬
‫ﻭﻟﺗﻧﺷﺭﻭا ﺭاﻳﺎﺕ ﻋزﻱ ﺑﻌﺩ ﻣﺎ‬
‫ﻁـﻠﻊ اﻟﻧﻬﺎﺭ ﻭﺗﻧﺷﺭﻭا اﻋﻼﻣﻲ‬

‫ﺃﺣﺑﺎﺋﻲ‪..‬‬

‫ﻣﻊ ﻫﺫا اﻻﻧﺗﺷﺎﺭ ﻭاﻟﺗﻭﺳﻊ ﻟﻠﻁﺭﻳﻘﺔ ﻓﻲ اﻟﻌﺎﻟﻡ ﻓﻘﺩ ﺣﺎﻥ اﻷﻭاﻥ ﻟﻘﻳﺎﻡ ﻣﺣﻁﺔ ﻓﺿﺎﺋﻳﺔ ﺧﺎﺻﺔ ﺑﺎﻟﻁﺭﻳﻘﺔ‬
‫ﻳﺑﺙ ﻣﻥ ﺧﻼﻟﻬﺎ ﺩﺭﻭﺱ ﻭﻛﺗﺏ ﻭﺣﺿﺭاﺕ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﻛﻣﺎ ﻭﻳﺗﻡ ﻣﻥ ﺧﻼﻟﻬﺎ ﻭﻣﻥ‬
‫ﺧﻼﻝ ﺻﻔﺣﺗﻧﺎ ﻓﻲ اﻻﻧﺗﺭﻧﺕ اﻻﺗﺻﺎﻝ ﻣﻊ ﺑﻌﺿﻧﺎ اﻟﺑﻌﺽ ﻭﻣﻊ ﺑﻘﻳﺔ اﻟﻌﺎﻟﻡ‪ ،‬اﻟﻛﺛﻳﺭ ﻳﻣﻛﻥ ﺃﻥ ﻳﺟﻧﻲ ﻣﻥ‬
‫ﻗﻳﺎﻡ ﻫﺫﻩ اﻟﻣﺣﻁﺔ‪ ،‬ﻭﻟﻘﺩ ﻛﻭﻧﺕ ﻟﺟﻧﺔ ﻟﻬﺫا اﻟﻐﺭﺽ ﻓﻲ ﺳﻔﺭﻱ اﻷﺧﻳﺭ ﻭﺃﺧﻭﻧﺎ ﺣﺳﻥ ﺭاﻟﻑ ﻣﻥ ﺃﻟﻣﺎﻧﻳﺎ‬
‫ﺳﻭﻑ ﻳﻘﻭﻡ ﺑﻌﺭﺽ ﻣﺎ ﺗﻭﺻﻠﻭا ﺇﻟﻳﻪ‪..‬‬

‫ﺃﺧﻳﺭا ﻭﻟﻳﺱ ﺁﺧﺭاً ﻋﻠﻳﻛﻡ ﺃﺣﺑﺎﺋﻲ ﺑﺎﻻﻭﺭاﺩ ‪ ..‬ﻣﻥ ﻻ ﻭﺭﺩ ﻟﻪ ﻻ ﻭاﺭﺩ ﻟﻪ‪ ،‬ﻭﻻ ﺭﻗﻲ ﺇﻻ ﺑﻬﺎ‪ ،‬ﻭﻻ ﺗﺩﻧﻲ‬
‫ﺇﻻ ﻋﻧﻬﺎ‪ ،‬ﺑﻬﺎ ﺗﻘﻭﻱ اﻟﻣﺣﺑﺔ ﻭاﻟﻌﻘﻳﺩﺓ ﻭﺑﻔﺿﻠﻬﺎ ﻳﻌﻡ اﻟﻘﻠﺏ ﻧﻭﺭ اﻟﻳﻘﻳﻥ ﻭاﻟﺣﻘﻳﻘﺔ ﻭﺗﻁﻣﺋﻥ اﻟﻘﻠﻭﺏ ﻗﻼ ﻏِ ﻝ‬
‫ﻭﻻ ﺣﺳﺩ ﻭﻻ ﺳﺧﻁ ﻭﻻ ﺿﺟﺭ ﺑﻝ ﺻﺑﺭ ﻭﻗﻧﺎﻋﺔ ﻭﻳﻘﻳﻥ‪..‬‬

‫ﻳﻘﻭﻝ اﻟﻭاﻟﺩ ‪:‬‬

‫ﻭﻛﻝ ﻣﺣﺏ ﻳﺳﺄﻝ هللا ﺣﺎﺟﺔ‬
‫ﺇﺫا ﻗﺭﺃ اﻻﻭﺭاﺩ ﻳﻐﻧﻡ ﻓﻭاﺋﺩﻱ‬

‫ﻭﻛﻝ ﺳﻧﺔ ﻭاﻧﺗﻡ ﻁﻳﺑﻳﻥ‪..‬‬

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 ‫ﻭﺻﻠﻲ هللا ﻋﻠﻲ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﺁﻟﻪ ﻭﺳﻠﻡ‬
‫ﺳﺑﺣﺎﻥ ﺭﺑﻙ ﺭﺏ اﻟﻌزﺓ ﻋﻣﺎ ﻳﺻﻔﻭﻥ ﻭﺳﻼﻡ ﻋﻠﻲ اﻟﻣﺭﺳﻠﻳﻥ ﻭاﻟﺣﻣﺩ هلل ﺭﺏ اﻟﻌﺎﻟﻣﻳﻥ‬

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 ‫نص ﺧطاﺏ موالنا الشيﺦ ابراﻫيﻡ الشيﺦ محمد ﻋثمان ﻋبدﻩ البرﻫانﻲ شيﺦ الطريﻘﺔ البرﻫانيﺔ‬
‫الذي وجهﻪ الﻲ االمﺔ االسالميﺔ مساء االربعاء الرابﻊ من ابريل ‪0225‬‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫ﻭﺻﻠﻲ هللا ﻋﻠﻲ اﺷﺭﻑ اﻟﻣﺭﺳﻠﻳﻥ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭ ﺁﻟﻪ ﻭ اﺻﺣﺎﺑﻪ اﺟﻣﻌﻳﻥ‬

‫اﺧﻭاﻧﻲ ‪ ..‬اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ ‪..‬‬

‫اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﺟﻣﻳﻌﺎ ً ‪ ..‬ﻧزﻟﺗﻡ اﻫﻼً ﻭﺣﻠﻠﺗﻡ ﺳﻬﻼً ‪ ..‬اﻟﺗﺣﻳﺔ ﻭاﻟﺗﻬﻧﺋﺔ ﻟﺟﻣﻳﻊ اﺑﻧﺎء اﻟﻁﺭﻳﻘﺔ ﻭاﻟﻣﺣﺑﻳﻥ‬
‫ﻭﺟﻣﻳﻊ اﻟﻣﺳﻠﻣﻳﻥ ﻓﻲ ﺟﻣﻳﻊ اﻧﺣﺎء اﻟﻌﺎﻟﻡ اﻟﺣﺎﺿﺭﻳﻥ ﻭاﻟﺫﻳﻥ ﻟﻡ ﻳﺗﺛﻧﻲ ﻟﻬﻡ اﻟﺣﺿﻭﺭ ‪ ..‬اﺧﻭاﻧﻧﺎ ﺑﺎﻟﻣﺎﻧﻳﺎ‬
‫اﻟﺱ ﻗﻭﺗﻲ ﻭاﺧﻭاﻧﻧﺎ ﻓﻲ ﻓﺭﻧﺳﺎ ﻓِﻠِﺳﺗﺎ ﺳﻳﻭ ﻭاﺧﻭاﻧﻧﺎ ﺑﺎﻳﻁﺎﻟﻳﺎ ﺑﻭﻧﻲ ﻓﺳﺗﺎ ﻭاﺧﻭﺗﻧﺎ ﻓﻲ اﻟﺩﻧﻣﺎﺭﻙ ﺗﻠِﻭﻗﺎ‬
‫ﻭاﺧﻭﺗﻧﺎ ﻓﻲ ﺳﻭﻳﺳﺭا ﺑﺳﺕ ﻓﻧﺷﻲ ﻭاﺧﻭﺗﻧﺎ ﻓﻲ اﻧﺟﻠﺗﺭا ﻭاﻻﻣﺭﻳﻛﺗﻳﻥ ‪ happy return‬ﻭاﺧﻭاﻧﻧﺎ ﻓﻲ‬
‫ﺑﻘﻳﺔ اﻟﻌﺎﻟﻡ ﻭاﻟﺩﻭﻝ اﻟﻌﺭﺑﻳﺔ ﻛﻝ ﺳﻧﺔ ﻭاﻧﺗﻡ ﻁﻳﺑﻳﻥ ‪ ..‬اﻋﺎﺩ هللا ﻋﻠﻳﻧﺎ ﻭﻋﻠﻳﻛﻡ ﺟﻣﻳﻌﺎ ً ﻭﻋﻠﻲ ﺟﻣﻳﻊ اﻟﻣﺳﻠﻣﻳﻥ‬
‫ﻫﺫﻩ اﻻﻳﺎﻡ ﺑﺎﻟﺧﻳﺭ ﻭاﻟﺑﺭﻛﺔ ﻭاﻟﺳﻌﺎﺩﺓ‬

‫ﻗﺎﻝ ﺗﻌﺎﻟﻲ ﻓﻲ ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ‪﴿ :‬ﺇﺫا ﺟﺎء ﻧﺻﺭ هللا ﻭاﻟﻔﺗﺢ ﻭ ﺭﺃﻳﺕ اﻟﻧﺎﺱ ﻳﺩﺧﻠﻭﻥ ﻓﻲ ﺩﻳﻥ هللا اﻓﻭاﺟﺎ ً‬
‫ﻓﺳﺑﺢ ﺑﺣﻣﺩ ﺭﺑﻙ ﻭاﺳﺗﻐﻔﺭﻩ اﻧﻪ ﻛﺎﻥ ﺗﻭاﺑﺎً﴾ ﺻﺩﻕ هللا اﻟﻌظﻳﻡ‬

‫ﻭﻗﺎﻝ ﺳﻳﺩﻱ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬

‫ﻋﺩﻧﺎ ﻛﻣﺎ ﻋﺎﺩﺕ اﻻﻳﺎﻡ اﻭﻟﻬﺎ‬
‫ّ‬
‫ﺗﺄﺫﻥ اﻟﻣﺻﻁـﻔﻲ ﻳﻧﺑﻲ ﻣﺛﺎﻧﻳﻧﺎ‬

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 ‫ﻋﺎﺩ اﻹﺧﺎء ﻛﺄﻥ ﻟﻡ ﻳُﻔﻧِﻪ زﻣﻥ‬
‫ﺷﻬﺩ اﻟﻛﻭﻥ ﺁﻳﺎ ً ﻣﻥ ﺗﺄﺧﻳﻧﺎ‬
‫ﻭا ُ ِ‬
‫اﺗﺣﺩﺙ اﻟﻳﻛﻡ اﻟﻠﻳﻠﺔ ﻭ ﻧﺣﻥ ﻧﺳﺗﺷﺭﻑ اﻟﻌﺎﻡ اﻟﻬﺟﺭﻱ اﻟﺟﺩﻳﺩ اﻟﺫﻱ ﺗزاﻣﻥ ﻫﺫا اﻟﻌﺎﻡ ﻣﻊ اﺣﺗﻔﺎﻻﺗﻧﺎ‬
‫ﺑﺻﺎﺣﺏ اﻟﻔﺭﺡ ﺳﻳﺩﻱ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ‪.‬اﻟﺫﻱ ﻛﺎﻧﺕ ﺣﻳﺎﺗﻪ ﻛﻠﻬﺎ ﻫﺟﺭﺓ اﻟﻲ هللا ﺣﻳﺙ‬
‫ﻗﺎﻝ ﻓﻲ اﺣﺩﻱ ﻗﺻﺎﺋﺩﻩ‪:‬‬
‫ﻭاﺻﺑﺢ اﻵﻝ ﻭ اﻻﺻﺣﺎﺏ اﻧﺻﺎﺭﻱ‬ ‫ﻭﺗﻡ ﻟﻲ ﻫﺟـﺭﺓ ﻓﻲ ﻁﻲ ﻫﺟـﺭﺗﻪ‬
‫ﺗزاﻣﻧﺕ ﻫﺫﻩ اﻻﻓﺭاﺡ ﺑﺑﺩاﻳﺔ اﻟﻌﺎﻡ اﻟﻬﺟﺭﻱ اﻟﺟﺩﻳﺩ اﻟﺫﻱ ﻳﺣﻣﻝ اﻟﺑﺷﺭﻳﺎﺕ اﻟﻁﻳﺑﺎﺕ ‪ ..‬ﻓﺭﺟﺎ ً ﺑﻌﺩ ﺿﻳﻕ‬
‫‪ ..‬ﻭﻳﺳﺭاً ﺑﻌﺩ ﻋُﺳﺭ ‪ ..‬ﻭﻋﺩﻻً ﺑﻌﺩ ﺿﻳﻡ ‪ ..‬ﻭﺳﺭﻭﺭاً ﻭاﻓﺭاﺣﺎ ً ﺑﻌﺩ ٍ‬
‫ﻫﻡ ﻭﻏﻡ ‪..‬‬

‫ﻗﺎﻝ ﺳﻳﺩﻱ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ ‪:‬‬

‫ﺑﻌـﺩﻩ ﻓﺗﺣﺎ ً ﻧﺭﻱ ﻧﻭﺭاً ﻣﺑﻳﻧﺎ ً‬ ‫ﻗﺩ ﻭﻋﺩﻧﺎ ﻓﺎﺭﺗﻘﺏ ﻓﺗﺣﺎ ً ﻗﺭﻳﺑﺎ ً‬
‫ﻓﻳﻪ ﺇﻁﻼﻕ اﻟﻔﺗﻭﺡ ﺑﺩا ﻳﻘﻳﻧﺎ ً‬ ‫ﺫاﻙ ﻳﻭﻡ ﻳﺟﻌﻝ اﻟﻭﻟﺩاﻥ ﺷﻳﺑﺎ ً‬
‫ﺕ ﻭاﻓﺭاﺩاً اﻟﻲ‬
‫اﺣﻳﻳﻛﻡ ﻓﻲ ﻫﺫﻩ اﻟﻠﻳﻠﺔ اﻟﺳﻌﻳﺩﺓ اﻟﻣﺑﺎﺭﻛﺔ ﻭﻗﺩ ﺟﺋﺗﻡ ﻣﻥ ﻛﺎﻓﺔ اﻧﺣﺎء اﻟﻌﺎﻟﻡ ﺟﻣﺎﻋﺎ ٍ‬
‫اﻟﺧﺭﻁﻭﻡ ﻟﻠﻣﺷﺎﺭﻛﺔ ﻓﻲ اﺣﺗﻔﺎﻻﺗﻧﺎ اﻟﺳﻧﻭﻳﺔ ﺑﻣﻭﻻﻧﺎ اﻻﻣﺎﻡ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ‪ ..‬ﻳﺳﺑﻘﻛﻡ‬
‫اﻟﻳﻬﺎ اﻟﺷﻭﻕ ﻭاﻟﺣﻧﻳﻥ ﻭاﻟﻣﺣﺑﺔ ‪ ..‬ﻭﻫﻭ ﺷﻭﻕ ﻳﻘﺎﺑﻠﻪ ﺷﻭﻕ ﻭﺣﺑﺎ ً ﻳﻘﺎﺑﻠﻪ ﺣﺏ ‪..‬‬

‫ﻧﻠﺗﻘﻲ ﻫﺫﻩ اﻻﻳﺎﻡ ﻓﻲ ِﺭﺣﺎﺏ ﺳﻳﺩﻱ ﻓﺧﺭ اﻟﺩﻳﻥ ‪ ..‬ﻭﻻ ﻳﺟﻣﻌﻧﺎ اﻻ ﺣﺏ اﻟﻣﺻﻁﻔﻲ ﻭﺁﻝ ﺑﻳﺗﻪ اﻟﻁﻳﺑﻳﻥ‬
‫اﻻﺧﻳﺎﺭ ﻓﻲ ﻣﻭﺩﺓ ﻭﺗﺭاﺣﻡ ﻧﺳﺗﺭﺟﻊ اﻟﻌﺑﺭ ﻭاﻟﺩﺭﻭﺱ ﻣﻥ ﺣﻳﺎﺗﻪ اﻟﺗﻲ ﺑﺫﻟﻬﺎ ﻛﻠﻬﺎ ﻧﺷﺭاً ﻟﻠﻬﺩﻱ اﻟﻧﺑﻭﻱ‬
‫ﻻﺳﺎﺱ ﻣﺗﻳﻥ ﻟﺑﻧﺎء اﻋظﻡ ﺩﻭﻟﺔ‬
‫ٍ‬ ‫ﻭﻟﻳﻥ ﻭﺭﺣﻣﺔ ﻭﻭﺿﻌﺎ ً‬
‫ٍ‬ ‫اﻟﺷﺭﻳﻑ ﻭﺗﺻﺣﻳﺣﺎ ً ﻟﻠﻣﻔﺎﻫﻳﻡ ﻭاﻟﻌﻘﺎﺋﺩ ﻓﻲ ﻟﻁﻑٍ‬
‫ﻳﻧﺗظﺭﻫﺎ اﻫﻝ ﻫﺫا اﻟزﻣﺎﻥ ﺩﻭﻟﺔ اﻟﻌﺩﻝ ﻭاﻟﺧﻳﺭ ﻭاﻟﺭﺣﻣﺔ ﻭاﻹﺣﺳﺎﻥ ‪ ..‬ﺩﻭﻟﺔ اﺑﺎ اﻟﻌﻳﻧﻳﻥ ﺳﻳﺩﻱ اﺑﺭاﻫﻳﻡ‬
‫اﻟﻘﺭﺷﻲ اﻟﺩﺳﻭﻗﻲ ﻗﻁﺏ اﻻﻗﻁﺎﺏ ﻭﻋﺭﻭﺱ اﻟﻣﻣﻠﻛﺔ ﻭﻟﺳﺎﻥ اﻟﺣﺿﺭاﺕ ‪ ..‬ﻭﻗﺩ ﺁﻥ ﻟﻠﻧﺎﺱ اﻥ ﻳﺷﻬﺩﻭا‬
‫ﻣﻳﻼﺩ اﻟﻔﺟﺭ اﻟﺟﺩﻳﺩ ﻭﺁﻥ ﻟﻠﻧﺎﺱ اﻥ ﻳﻔﺭﺣﻭا ﻭﻳﺳﺗﺑﺷﺭﻭا ‪..‬‬

‫اﺧﻭاﻧﻲ ‪ ..‬اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ ‪..‬‬

‫ﻭﻧﺣﻥ ﻧﻌﺑﺭ اﻟﻲ اﻻﻟﻔﻳﺔ اﻟﺛﺎﻟﺛﺔ ‪ ..‬اﻟﻲ ﻋﺻﺭ اﻟﻌﻭﻟﻣﺔ اﻟﺛﻘﺎﻓﻳﺔ ﺣﻳﺙ زﻭاﻝ اﻟﺣﺩﻭﺩ اﻣﺎﻡ اﻟﻔﻛﺭ اﻻﻧﺳﺎﻧﻲ‬
‫ﻭزﻭاﻝ ﺳﻳﻁﺭﺓ اﻟﺩﻭﻟﺔ ﻭﺳﻳﺎﺩﺗﻬﺎ ﻋﻠﻲ اﻟﺛﻘﺎﻓﺔ ﻭاﻟﻌﻠﻭﻡ‪ ،‬ﻓﺎﻧﻧﺎ ﻧﺟﺩ اﻥ ﻣﻭاﺟﻬﺔ اﻟﻐزﻭ اﻟﻔﻛﺭﻱ اﻟﻐﺭﺑﻲ‬
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‫ﻭاﺩاﺭﺓ ﻋﻣﻠﻳﺎﺕ اﻟﺣﻭاﺭ اﻟﺛﻘﺎﻓﻲ ﻭاﻟﺣﺿﺎﺭﻱ ﺗﺗﻁﻠﺏ ﻧﻬﺟﺎ ً ﺩﻗﻳﻘﺎ ً ﻭﻣﺗﻘﻧﺎ ً ﻳﻣﻛﻧﻧﺎ ﻟﻳﺱ ﻓﻲ ﻣﻭاﺟﻬﺔ ﺫﻟﻙ‬
‫اﻟﻐزﻭ اﻟﻔﻛﺭﻱ ﻓﺣﺳﺏ ﻭاﻧﻣﺎ ﻳﻌﻣﻝ ﻋﻠﻲ ﺗﻧظﻳﻡ ﺑﻌﺛﺎ ً ﺣﺿﺎﺭﻳﺎ ً ﻳﻌﻛﺱ اﻟﻬﺩﻱ اﻟﻧﺑﻭﻱ اﻟﺷﺭﻳﻑ ﻟﻳزﻳﻝ‬
‫اﺳﺗﺎﺭ اﻟظﻼﻡ ﻓﻲ ﺗﻠﻙ اﻻﺻﻘﺎﻉ ﻣﻥ اﻟﻌﺎﻟﻡ ﻭﻳﺅﺳﺱ ﻟﺑﻧﺎء ﻋﺎﻟﻡ ﺗﺳﻭﺩﻩ اﻟﻣﺣﺑﺔ ﻭاﻹﻟﻔﺔ ﻭاﻟﻌﺩﻝ ‪..‬‬

‫ﺇﻥ اﻟﻧﻬﺞ اﻟﻌﻠﻣﻲ ﻭاﻟﺗﻘﺩﻡ اﻟﻣﺫﻫﻝ ﻓﻲ اﻟﺗﻘﻧﻳﺔ ﻭﻭﺳﺎﺋﻝ اﻻﺗﺻﺎﻝ ﻭاﻟﻣﻌﻠﻭﻣﺎﺕ ﻗﺩ اﺻﺑﺣﺕ ﻟﻐﺔ ﻫﺫا‬
‫اﻟﻌﺻﺭ ﻭﺳﻼﺣﻪ ﻓﻲ ﻧﻔﺱ اﻟﻭﻗﺕ‪ ،‬ﻭﻟﻌﻝ اﻟﻔﺗﺭﺓ اﻟﻣﻘﺑﻠﺔ ﺳﺗﺷﻬﺩ ﺗﻁﻭﺭاً اﻛﺑﺭ ﻓﻲ ﻣﺟﺎﻝ اﻟﺑﺙ اﻟﻔﺿﺎﺋﻲ ﻗﺩ‬
‫ﻳﻘﻭﺩ اﻟﻲ اﻣﻛﺎﻧﻳﺔ ﺇﻟﺗﻘﺎﻁ اﻻﺭﺳﺎﻝ ﺑﺎﻟﻬﻭاﺋﻲ اﻟﻌﺎﺩﻱ اﻟﺷﺊ اﻟﺫﻱ ﻳﻌﻧﻲ اﻥ ﺑﻳﻭﺗﻧﺎ ﺳﺗﻛﻭﻥ ﻣﻔﺗﻭﺣﺔ اﻣﺎﻡ ﻫﺫا‬
‫اﻟﻐزﻭ اﻟﻔﻛﺭﻱ اﻻﺟﻧﺑﻲ ﻣﻣﺎ ﻳﻌﻧﻲ اﻥ ﻳﺗﻡ اﻟﺗﻔﻛﻳﺭ ﻟﻣﻭاﺟﻬﺔ ﻫﺫا اﻻﻣﺭ ﺑﺎﺳﻠﻭﺏ ﻣﺧﺗﻠﻑ ﻋﻣﺎ ظﻝ ﻳﺗﻌﺎﻣﻝ‬
‫ﺑﻪ اﻟﻌﺎﻟﻡ اﻻﺳﻼﻣﻲ ﻓﻲ اﻟﻔﺗﺭﺓ اﻟﻣﺎﺿﻳﺔ ‪..‬‬

‫اﺧﻭاﻧﻲ ‪ ..‬اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ ‪..‬‬

‫اﺫا اﺳﺗﻌﺭﺿﻧﺎ ﺣﻳﺎﺓ ﺳﻳﺩﻱ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﻓﺎﻧﻧﺎ ﻧﺳﺗﻁﻳﻊ اﻥ ﻧﺗﺑﻳﻥ ﺑﻭﺿﻭﺡ اﻧﻪ‬
‫اﻧﺗﻬﺞ ﻧﻬﺟﺎ ً ﺟﺩﻳﺩاً ﻗﺎﻡ ﻣﻥ ﺧﻼﻟﻪ ﺑﺗﺄﺳﻳﺱ ﻣﺩﺭﺳﺔ ﺟﺩﻳﺩﺓ ﻓﻲ ﻋﺻﺭﻫﺎ ﻓﺭﻳﺩﺓ ﻓﻲ اﺳﻠﻭﺑﻬﺎ اﻫﺗﻡ ﻣﻥ ﺧﻼﻟﻬﺎ‬
‫ﺑﺗﺭﺑﻳﺔ اﻻﻧﺳﺎﻥ ﻭﺑﻧﺎﺋﻪ ﺭﻭﺣﻳﺎ ً ﺣﺗﻲ ﻳﺗﺧﺭﺝ ﺇﻧﺳﺎﻧﺎ ً ﺳﻭﻳﺎ ً ﻣﻣﺎﺭﺳﺎ ً ﻟﻠﺩﻳﻥ ﻋﻣﻼً ﻭﻗﻭﻻً ‪ ..‬ﺳﻠﻭﻛﺎ ً ﺣﻣﻳﺩاً ‪..‬‬
‫ﻣﺩﺭﺳﺔ ﺗﻌﻳﺩ اﻻﻧﺳﺎﻥ اﻟﻲ ﻓﻁﺭﺗﻪ اﻻﻭﻟﻲ ﺣﺗﻲ‬ ‫ً‬ ‫ﻭاﺧﻼﻗﺎ ً ﺭﻓﻳﻌﺔ ‪ ..‬ﻭﻗﻠﺑﺎ ً ﺻﺎﻓﻳﺎ ً ﻣﻣﺗﻠﺋﺎ ً ﺑﺎﻟﺣﺏ ﻭاﻻﻳﻣﺎﻥ ‪..‬‬
‫ﻳﺭﻱ ﺑﻧﻭﺭ هللا ﻭﺣﻘﺎ ً ﻛﻣﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻲ ﴿ﻛﺑ َُﺭ ﻣﻘﺗﺎ ً ﻋﻧﺩ هللا اﻥ ﺗﻘﻭﻟﻭا ﻣﺎ ﻻ ﺗﻔﻌﻠﻭﻥ﴾ ﻭﻓﺎﻗﺩ اﻟﺷﺊ ﻻ ﻳﻌﻁﻳﻪ ‪..‬‬

‫ﺇﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﻛﻣﺎ اﻫﺗﻡ ﺑﺗﺄﺳﻳﺱ ﺗﻠﻙ اﻟﻣﺩﺭﺳﺔ‪ ،‬ﻓﻘﺩ اﻫﺗﻡ اﻳﺿﺎ ً ﺑﺟﻣﻊ ﻛﻝ‬
‫اﻟﻌﻠﻭﻡ ﻭاﻟﻣﻌﺎﺭﻑ ﻓﻌﻛﻑ ﻛﻝ ﻋﻣﺭﻩ ﻓﻲ ﺳﺑﻳﻝ ﺫﻟﻙ ﻭﺟﻣﻊ ﻋﺩﺩاً ﻣﻥ اﻟﻛﺗﺏ ﻭﻗ ّﺩﻡ اﻵﻻﻑ ﻣﻥ اﻟﺩﺭﻭﺱ‬
‫ﻭاﻟﻣﺣﺎﺿﺭاﺕ اﻟﺗﻲ ﻛﺎﻧﺕ ﺗﺣﻣﻝ ﻋﻠﻣﺎ ً ﺭاﻗﻳﺎ ً ﻓﺭﻳﺩاً ﻋﺎﻟﻳﺎ ً ﻟﻡ ﻳﺄﻟﻔﻪ اﻟﻧﺎﺱ ﻣﻥ ﻗﺑﻝ‪ ،‬ﻭﺭﺩ ﻛﻝ ﻋﻠﻭﻣﻪ ﺗﻠﻙ‬
‫ﺟﻬﻝ اﻥ اﻟﺗﺻﻭﻑ ﻫﻭ ﻟُﺏ اﻟﺩﻳﻥ ﻭاﻥ اﻟﻣﺻﻁﻔﻲ ﻫﻭ‬ ‫ٍ‬ ‫اﻟﻲ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ اﻟﺷﺭﻳﻔﺔ ﻟﻳﻌﻠﻡ اﻟﻧﺎﺱ ﺑﻌﺩ‬
‫اﻟﺻﻭﻓﻲ اﻻﻭﻝ ‪..‬‬

‫ﻟﻡ ﻳﻛﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﺭﻳﺩ اﻥ ﺗﻧﺣﺻﺭ ﻫﺫﻩ اﻟﻌﻠﻭﻡ ﻭاﻟﻣﻌﺭﻓﺔ ﻭاﻻﺭﺷﺎﺩ اﻟﻌﺎﻟﻲ‬
‫ﻓﻲ اﻟﺳﻭﺩاﻥ ﻓﻛﺎﻥ اﻥ ﺧﺭﺝ ﺑﻬﺎ اﻟﻲ ﺩﻭﻝ اﻟﻌﺎﻟﻡ ﻓﻲ ﺁﺧﺭ ﻣﺭاﺣﻝ ﻧﻬﺟﻪ اﻟﻌﺻﺭﻱ اﻟﺟﺩﻳﺩ‪ ،‬ﻓﻛﺎﻧﺕ اﻟﺑﺩاﻳﺔ‬
‫ﺑﻣﺻﺭ ﻭاﻟﺩﻭﻝ اﻟﻌﺭﺑﻳﺔ ﻭاﻭﺭﺑﺎ ﻭﺗﻭاﺻﻝ اﻟﻣﺩ اﻟﺻﻭﻓﻲ ﺑﻌﺩ ﺫﻟﻙ ‪..‬‬
‫ﺑﺫﺭﺕ ﺑﺎﻗﻁﺎﺭ اﻻﻋﺎﺟﻡ ﺣِﻧﻁﺗﻲ‬ ‫ﻭﻁﻔﺕ ﺑﻼﺩ هللا ﺷﺭﻗﺎ ً ﻭﻣﻐﺭﺑﺎ ً‬

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 ‫ﻣﺭﻛز ﻳﺷﻊ ﻣﻧﻪ ﻧﻭﺭ اﻟﻬﺩاﻳﺔ ‪..‬‬
‫ٍ‬ ‫ﻟﺗﺗﺣﻭﻝ زاﻭﻳﺗﻪ اﻟﺻﻐﻳﺭﺓ ﻓﻲ اﻟﺧﺭﻁﻭﻡ ﺛﻼﺛﺔ اﻟﻲ‬
‫ﺇﺫﻥ ﻓﺎﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﻫﻭ اﻭﻝ ﻣﻥ ﺗﻌﺎﻣﻝ ﻣﻊ ﻣﺎ ﻳﺳﻣﻭﻧﻪ اﻟﻳﻭﻡ ﺑﺎﻟﻌﻭﻟﻣﺔ اﻟﺛﻘﺎﻓﻳﺔ‬
‫ﺑﻝ ﻭﻛﺎﻥ ﺳﺎﺑﻘﺎ ً ﻟ ﻌﺻﺭﻩ ﻓﻲ ﺑﻧﺎء اﻟﻧظﺎﻡ اﻟﻣﺛﺎﻟﻲ ﻟﻠﺗﻌﺎﻣﻝ ﻣﻊ ﺗﻁﻭﺭاﺕ اﻟﻘﺭﻥ اﻟﺣﺎﺩﻱ ﻭاﻟﻌﺷﺭﻳﻥ ‪ ..‬ﻭﻻ‬
‫ﺳﺑﻳﻝ ﻟﻠﻌﺎﻟﻡ اﻟﻳﻭﻡ اﻻ اﺗﺑﺎﻉ ﻫﺫا اﻟﻧﻬﺞ اﻟﻔﺭﻳﺩ ﻭﻫﺫا اﻻﺳﻠﻭﺏ اﻟﺭاﻗﻲ ‪ ..‬ﻭﻗﺩ ﻗﻣﻧﺎ ﺑﻭﺿﻊ اﻟﻠﺑﻧﺎﺕ اﻻﻭﻟﻲ‬
‫ﻭاﻻﺳﺎﺱ اﻟﻣﻁﻠﻭﺏ ﻣﻥ ﺁﻟﻳﺎﺕ ﻭﻭﺳﺎﺋﻝ ﺗﻧﻔﻳﺫ ﻫﺫﻩ اﻟﺭﺳﺎﻟﺔ ﺣﻳﺙ ﻗﻣﻧﺎ ﺑﺗﺻﻣﻳﻡ اﻟﻧظﺎﻡ اﻻﺩاﺭﻱ ﻟﻠﻁﺭﻳﻘﺔ‬
‫ﻭاﻟﺫﻱ ﺑﺎﻛﺗﻣﺎﻝ ﺗﻁﺑﻳﻘﻪ ﻭاﻛﺗﻣﺎﻝ اﻟﻭﺳﺎﺋﻝ اﻟﻣﻁﺭﻭﺣﺔ ﻣﻥ ﺧﻼﻟﻪ ﻧﻛﻭﻥ ﻗﺩ ﺩﺧﻠﻧﺎ ﻣﺭﺣﻠﺔ ﻫﺎﻣﺔ ﻣﻥ ﻣﺭاﺣﻝ‬
‫اﺭﺷﺎﺩ اﻻﻣﺔ ﻭﻧﺷﺭ ﺩﻳﻥ اﻟﻣﺻﻁﻔﻲ ‪ ..‬ﻭﻟﻌﻝ اﻫﺗﻣﺎﻣﻧﺎ ﺑﺎﻟﻧظﺎﻡ اﻻﺩاﺭﻱ ﻛﺎﻥ ﻧﺎﺑﻌﺎ ً ﻣﻥ ﻫﺫا اﻟﻣﻧﻁﻠﻕ ‪..‬‬
‫ﻭﻟﻌﻠﻛﻡ ﺟﻣﻳﻌﺎ ً ﻗﺩ ﺗﺎﺑﻌﺗﻡ اﻻﻧﺟﺎزاﺕ اﻟﺗﻲ ﺗﻣﺕ ﻣﻥ ﺧﻼﻝ اﻟﻧظﺎﻡ اﻻﺩاﺭﻱ ﺑﺎﻟﺭﻏﻡ ﻣﻥ ﻗِﺻﺭ اﻟﻣﺩﺓ ﻣﻥ‬
‫اﺳﺗﻐﻼﻝ ﻟﺷﺑﻛﺔ اﻻﻧﺗﺭﻧﺕ ﻭﻭﺳﺎﺋﻝ اﻻﺗﺻﺎﻝ ﻭاﻟﺗﻘﻧﻳﺔ ‪ ..‬ﻭﻻ زﻟﻧﺎ ﻧﺳﻌﻲ ﻟﺗﻁﻭﻳﺭ ﻣﺎ ﺑﺩﺃﻧﺎﻩ ﻣﻥ اﻋﺩاﺩ‬
‫ﺑﺭاﻣﺞ اﻻﺭﺷﺎﺩ ﻋﺑﺭ اﻟﻛﻣﺑﻳﻭﺗﺭ اﻭ اﻧﺗﺎﺝ اﻻﻓﻼﻡ اﻭ اﻻﺳﻁﻭاﻧﺎﺕ اﻟﻣُﺩﻣﺟﺔ اﻭ ﺑﺭاﻣﺞ اﻻﻁﻔﺎﻝ ﻭﻣﺎ اﻟﻲ‬
‫ﺫﻟﻙ ‪..‬‬

‫ﻟﻘﺩ ﺷﻬﺩ ﻫﺫا اﻟﻌﺎﻡ ﺇﺟﺎزﺓ اﻟﺧﻁﺔ اﻟﺩﻭﻟﻳﺔ ﻟﻠﻌﺎﻡ ‪ 1992‬ﻭﻟﻌﻠﻬﺎ ﺗﻌﺗﺑﺭ ﺗﺟﺳﻳﺩاً ﻭاﻗﻌﻳﺎ ً ﻭﻣﻣﺎﺭﺳﺔ ﻋﻣﻠﻳﺔ‬
‫ﻟﻠﻧظﺎﻡ اﻻﺩاﺭﻱ ﺗﻣﻛﻥ اﻻﺧﻭاﻥ ﻭاﻻﺧﻭاﺕ ﺑﻣﻭﺟﺑﻬﺎ ﻣﻥ اﻻﺷﺗﺭاﻙ ﻓﻲ اﻟﺗﺧﻁﻳﻁ ﻻﻣﻭﺭ ﻁﺭﻳﻘﺗﻬﻡ‪،‬‬
‫ﻭﺑﺎﻟﺭﻏﻡ ﻣﻥ اﻟﻣﺷﺎﺭﻛﺔ ﻟﻡ ﺗﻛﻥ ﺑﺎﻟﺣﺟﻡ اﻟﻣﻁﻠﻭﺏ اﻻ اﻧﻬﺎ ﺗﺷﻛﻝ ﺑﺩاﻳﺔ ﺟﺎﺩﺓ ﻟﻠﺩﺧﻭﻝ ﻓﻲ ﻣﺭاﺣﻝ ﻣﺗﻘﺩﻣﺔ‬
‫ﻣﻥ ﺗﻁﺑﻳﻕ اﻟﻧظﺎﻡ‪ ،‬ﻭﺑﻬﺫﻩ اﻟﻣﻧﺎﺳﺑﺔ ﻓﺎﻧﻧﻲ اﻭﺻﻳﻛﻡ ﺟﻣﻳﻌﺎ ً ﺧﺎﺻﺔ اﻻﺧﻭاﻥ ﻭاﻻﺧﻭاﺕ اﻋﺿﺎء ﻟﺟﺎﻥ‬
‫اﻟﺩﻭﻝ اﻥ ﻳﻠﺗﻔﻭا ﺣﻭﻝ ﻫﺫا اﻟﻧظﺎﻡ ﻭﻳﻌﻣﻠﻭا ﻋﻠﻲ ﺗﻔﻌﻳﻠﻪ ﻭزﻳﺎﺩﺓ ﺣﻠﻘﺎﺕ اﻻﺭﺗﺑﺎﻁ ﺑﺎﻟﻠﺟﻧﺔ اﻟﺩﻭﻟﻳﺔ‬
‫ﺑﺎﻟﺧﺭﻁﻭﻡ ﻭاﻟﺗﻲ ﺗﺷﻛﻝ ﻭﺳﻳﻠﺔ اﻻﺗﺻﺎﻝ ﺑﻧﺎ‪ ،‬ﻭاﺭﺟﻭا اﻥ ﺗﺗﺳﻊ ﻣﺳﺎﻫﻣﺎﺗﻛﻡ ﻓﻲ ﻣﺎ ﺗﺑﻘﻲ ﻣﻥ ﺧﻁﺔ ﻟﻬﺫا‬
‫ﻓﻬﻡ ﻭاﺩﺭاﻙٍ‬
‫اﻟﻌﺎﻡ ﻭﺗﻛﺛﻳﻑ اﺗﺻﺎﻻﺗﻛﻡ ﺑﺎﻟﻠﺟﻧﺔ اﻟﺩﻭﻟﻳﺔ اﻟﻌﻠﻳﺎ ﻓﻳﻣﺎ ﻳﺧﺗص ﺑﻬﺫا اﻻﻣﺭ ﺣﺗﻲ ﻧﺻﻝ اﻟﻲ ٍ‬
‫ﻣﻭﺣ ٍﺩ ﺗﺟﺎﻩ ﻗﺿﺎﻳﺎ ﻭاﻫﺗﻣﺎﻣﺎﺕ اﻟﻁﺭﻳﻘﺔ ﻓﻲ اﻟﻣﺭﺣﻠﺔ اﻟﻣﻘﺑﻠﺔ ﺑﻣﺎ ﻳﺅﺩﻱ اﻟﻲ ﺗﻧﺎﺳﻕ ﻭﺗﻛﺎﻣﻝ اﻟﺟﻬﻭﺩ ﺗﺟﺎﻩ‬
‫ﺗﺣﻘﻳﻕ اﻫﺩاﻑ اﻟﻁﺭﻳﻘﺔ ﺑﺎﻳﺳﺭ اﻟﻁﺭﻕ ﻭاﻓﺿﻠﻬﺎ ‪..‬‬

‫اﺧﻭاﻧﻲ ‪ ..‬اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ ‪..‬‬

‫ﻟﻌﻝ اﻫﻡ ﺛﻣﺭاﺕ اﻟﺧﻁﺔ اﻟﺩﻭﻟﻳﺔ ﻟﻠﻌﺎﻡ ‪ 1992‬ﻫﻭ ﺻﺩﻭﺭ ﻭﺻﺣﻳﻔﺔ ﺭاﻳﺎﺕ اﻟﻌز ﻭاﻟﻣﺟﻠﺔ اﻟﺩﻭﻟﻳﺔ‬
‫ﻟﻠﻁﺭﻳﻘﺔ (اﻟﺑﺭﻫﺎﻥ) ﺑﺎﻟﻠﻐﺗﻳﻥ اﻟﻌﺭﺑﻳﺔ ﻭاﻻﻧﺟﻠﻳزﻳﺔ‪ ،‬ﻭاﻟﺗﻲ ﺳﺗﻛﻭﻥ ﺑﺎﺫﻥ هللا ﺗﻌﺎﻟﻲ ﺻﺣﻳﻔﺔ اﻟﺗﺻﻭﻑ‬
‫اﻟﺩﻭﻟﻳﺔ اﻻﻭﻟﻲ ﻓﻲ اﻟﻌﺎﻟﻡ‪ ،‬ﻭﻫﻲ ﻋﻼﻭﺓ ﻋﻠﻲ ﻛﻭﻧﻬﺎ ﻭﺳﻳﻠﺔ ﻣﻥ ﻭﺳﺎﺋﻝ ﻧﺷﺭ اﻟﺩﻳﻥ ﻭاﻻﺭﺷﺎﺩ ﻓﻬﻲ اﻳﺿﺎ ً‬
‫ﻭﺳﻳﻠﺔ ﻟﺭﺑﻁ اﻻﺧﻭاﻥ ﻣﻥ ﻛﺎﻓﺔ اﻧﺣﺎء اﻟﻌﺎﻟﻡ ﺑﺑﻌﺿﻬﻡ اﻟﺑﻌﺽ ‪ ..‬اﻧﻧﻲ اﺭﺟﻭا ﻣﻧﻛﻡ ﻛﻼ ﻣﻧﻛﻡ ﻓﻲ ﺩﻭﻟﺗﻪ‬
‫اﻟﻌﻣﻝ ﻋﻠﻲ ﺩﻋﻡ ﻫﺫﻳﻥ اﻟﻣﺷﺭﻭﻋﻳﻥ ﺑﺎﻟﻛﺗﺎﺑﺔ اﻭ اﻟﺗﺭﺟﻣﺔ اﻭ اﻟﺗﺣﺭﻳﺭ اﻭ اﻟﺗﺻﻣﻳﻡ اﻭ اﻱ ﻣﻘﺗﺭﺣﺎﺕ ﻣﻥ‬
‫ﺷﺄﻧﻬﺎ ﺩﻋﻡ ﻭﺗﻁﻭﻳﺭ ﻫﺫﻩ اﻟﻣﻁﺑﻭﻋﺎﺕ ﻭﺫﻟﻙ ﺑﺎﻟﺗﻧﺳﻳﻕ ﻣﻊ اﻟﻠﺟﻧﺔ اﻟﺩﻭﻟﻳﺔ ﻟﻼﻋﻼﻡ ﺑﺎﻟﺧﺭﻁﻭﻡ ‪ ..‬ﻭﻟﻌﻝ‬

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‫ﺻﺩﻭﺭ ﻫﺫﻩ اﻟﻣﻁﺑﻭﻋﺎﺕ ﻳﺗزاﻣﻥ ﻣﻊ ﻭﻗﺕ اﺣﻭﺝ ﻣﺎ ﻳﻛﻭﻥ اﻟﻧﺎﺱ ﻓﻳﻪ ﻟﺑﺭﻭز اﻟﻁﺭﻳﻘﺔ ﻭاﻧﺗﺷﺎﺭﻫﺎ‬
‫ﺑﻣﻌﺩﻻﺕ اﻭﺳﻊ ﻣﻣﺎ ﻣﺿﻲ ﺣﺗﻲ ﻧﺳﺗﻁﻳﻊ اﻥ ﻧﻭاﺟﻪ اﻣﺭاﺽ اﻟﻌﺻﺭ ﻭ ﻓﺗﻧﻪ ﻭ ﻣﺷﻛﻼﺗﻪ ‪..‬‬

‫اﺧﻭاﻧﻲ ‪ ..‬اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ ‪..‬‬

‫ﻟﻌﻠﻛﻡ ﺟﻣﻳﻌﺎ ً ﺗﻧﺗظﺭﻭﻥ اﺧﺑﺎﺭ اﻟﻁﺭﻳﻘﺔ ﺑﻣﺻﺭ ﻭاﺭﺟﻭا اﻥ اﻁﻣﺋﻧﻛﻡ ﺟﻣﻳﻌﺎ ً ﺑﺎﻧﻧﺎ ﻗﺩ ﻗﻁﻌﻧﺎ ﺷﻭﻁﺎ ً ﻛﺑﻳﺭاً‬
‫ﻭﺣﺎﺳﻣﺎ ً ﻓﻲ ﻫﺫﻩ اﻟﻘﺿﺎﻳﺎ ﻭﻻ اﻭﺩ اﻥ اﺧﻭﺽ ﻓﻲ ﺗﻔﺎﺻﻳﻝ اﻟظﺭﻭﻑ ﻭاﻻﺷﻛﺎﻻﺕ ﻭاﻟﻣﻌﻭﻗﺎﺕ اﻟﺗﻲ اﺩﺕ‬
‫اﻟﻲ ﻫﺫا اﻟﺗﺄﺧﻳﺭ‪ ،‬ﻭﻟﻛﻧﻧﺎ ﺑﺣﻣﺩ هللا ﺗﻌﺎﻟﻲ ﻗﺩ اﻧﻬﻳﻧﺎ ﻛﺎﻓﺔ اﻟﻣﺷﺎﻛﻝ اﻟﻣﺗﻌﻠﻘﺔ ﺑﺎﻻﻣﻥ اﻟﻌﺎﻡ ﻭﻛﺫﻟﻙ ﻛﺎﻓﺔ‬
‫اﻟﻣﺷﺎﻛﻝ اﻟﻣﺗﻌﻠﻘﺔ ﺑﺎﻟﻣﻠﻑ اﻟﺳﻳﺎﺳﻲ ﻭﻫﻲ ﻣﻠﻔﺎﺕ ظﻠﺕ ﻣﻌﻠﻘﺔ ﻁﻭاﻝ اﻟﺳﻧﻳﻥ اﻟﻣﺎﺿﻳﺔ ﻭﻟﻡ ﻳﻛﻥ ﺑﺎﻻﻣﻛﺎﻥ‬
‫اﻟﺳﻳﺭ ﻓﻲ ﺧﻁﻭاﺕ ﺗﺟﺎﻩ اﻟﺣﻝ اﻟﺟﺫﺭﻱ ﻟﻣﺷﺎﻛﻝ اﻟﻁﺭﻳﻘﺔ اﻻ ﺑﻌﺩ ﺣﺳﻡ ﻫﺫﻳﻥ اﻟﻣﻠﻔﻳﻥ اﻟﻣﻬﻣﻳﻥ ‪ ..‬ﻭﻧﺣﻥ‬
‫ﻋﻠﻲ ﻭﺷﻙ اﻧﻬﺎء اﻟﺗﺭﺗﻳﺑﺎﺕ اﻟﻧﻬﺎﺋﻳﺔ اﻟﺗﻲ ﺑﻣﻭﺟﺑﻬﺎ ﻳﺗﻡ ﺭﻓﻊ اﻟﺣظﺭ ﻋﻠﻲ ﺑﻳﺕ اﻟﺳﺎﺩﺓ اﻟﺑﺭﻫﺎﻧﻳﺔ اﺑﻧﺎء‬
‫اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﻭاﻟﺫﻱ ﺳﺗﺗﻡ اﻟﻣﺻﺎﺩﻗﺔ ﻋﻠﻳﻪ ﺑﻭاﺳﻁﺔ اﻟﻣﺟﻠﺱ اﻟﺻﻭﻓﻲ ﻭﺑﺎﻟﺗﺎﻟﻲ‬
‫ﻓﺗﺢ اﻟزاﻭﻳﺔ ﻭﻣﻣﺎﺭﺳﺔ ﻧﺷﺎﻁﻧﺎ ﻗﺎﻧﻭﻧﺎ ً ‪ ..‬ﻭﻟﻌﻝ ﻣﻥ اﻫﻡ ﺛﻣﺭاﺕ ﻣﺟﻬﻭﺩاﺗﻧﺎ ﺧﻼﻝ اﻟﺳﻧﺔ اﻟﻣﺎﺿﻳﺔ ﻫﻭ‬
‫ﺗﺻﺣﻳﺢ اﻟﻣﻔﺎﻫﻳﻡ اﻟﻣﻐﻠﻭﻁﺔ ﻟﺩﻱ اﻟﺟﻬﺎﺕ اﻟﻣﺧﺗﺻﺔ ﺑﻣﺻﺭ ﻋﻥ اﻟﻁﺭﻳﻘﺔ ﻭﻧﺷﺎﻁﻬﺎ ﻭاﻟﺗﻲ ﻛﺎﻥ ﻣﺻﺩﺭ‬
‫ﻣﻌﻠﻭﻣﺎﺗﻬﺎ ﻛﻳﺩﻱ اﻭ ﺗﻘﻑ ﻭﺭاءﻩ ﻣﺻﺎﻟﺢ اﻭ ﻣآﺭﺏ ﻻ ﺗﻣﺕ اﻟﻲ اﻟﺩﻳﻥ ﺑﺻﻠﺔ‪ ،‬ﻭﻗﺩ ﺁﻥ اﻻﻭاﻥ ﻷﻥ ﺗﻌﻭﺩ‬
‫اﻻﻣﻭﺭ اﻟﻲ ﻭﺿﻌﻬﺎ اﻟﺻﺣﻳﺢ ﻭاﻟﻣﻧﻁﻘﻲ ‪..‬‬

‫اﺧﻭاﻧﻲ ‪ ..‬اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ ‪..‬‬

‫ﺇﻥ اﻟﻣﺳﺋﻭﻟﻳﺔ اﻟﻣﻠﻘﺎﺓ ﻋﻠﻲ ﻋﺎﺗﻘﻧﺎ ﻛﺑﻳﺭﺓ ﻭﻫﻲ ﺑﺎﻟﺿﺭﻭﺭﺓ ﺗﺗﻁﻠﺏ اﻥ ﻧﺩﺭﻛﻬﺎ ﻭﻧﻌﻳﻬﺎ ﺣﺗﻲ ﻧﺳﺗﻁﻳﻊ اﻥ‬
‫ﻧﺗﻌﺎﻣﻝ ﻣﻌﻬﺎ‪ ،‬ﻭﻟﻘﺩ ﺣﺩﺛﺗﻛﻡ ﻋﻥ اﻫﻣﻳﺔ اﻟﺗﻧظﻳﻡ اﻻﺩاﺭﻱ ﻭﺗﻭﻓﻳﺭ اﻟﻭﺳﺎﺋﻝ ﻭاﻵﻟﻳﺎﺕ اﻟﻌﺻﺭﻳﺔ ﺣﺗﻲ ﻧﺗﻣﻛﻥ‬
‫ﻣﻥ اﻧﺟﺎز ﻣﻬﻣﺗﻧﺎ ﺇﻻ اﻥ اﻻﻫﻡ ﻣﻥ ﺫﻟﻙ ﻛﻠﻪ ﻫﻭ ﺗﻭﺣﻳﺩ اﻟﻘﺑﻠﺔ ﻭاﻟﻣﻭاظﺑﺔ ﻋﻠﻲ اﻟﻣﺭاﻗﺑﺔ ﻭاﻻﻭﺭاﺩ ﻭاﻟﺻﻔﺎ‬
‫ﺑﻳﻥ اﻻﺧﻭاﻥ ﻓﺎﻟﺻﻔﺎ ﻣﻔﺗﺎﺡ ﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻱ ﻓﺧﺭ اﻟﺩﻳﻥ‪ ،‬اﻳﺎﻛﻡ ﻭاﻟﺗﻧﺎزﻉ ‪..‬‬
‫ﻫﺫا ﻛـﻼﻣﻲ ﻓﺎﺟﻌـﻠﻭﻩ ﺇﺫاﺭاً‬ ‫ﺑﺎﺏ اﻟﺗﻧﺎزﻉ ﺇﻥ ﻁﺭﻗﺗﻡ ﺗﻔﺷﻠﻭا‬
‫ﻭﻗﺎﻝ ﺭﺿﻲ هللا ﻋﻧﻪ اﻳﺿﺎ ً‪:‬‬
‫ﻣﺛﻝ اﻟظﻠﻡ ﻭ اﻟﺗظﺎﻟﻡ ﻋﻧﺩﻱ‬
‫ﻛﺧـﺑﻳﺛﻳﻥ ﺟﻔﻭﺓ ﻭاﻟﺟﻔﺎء‬
‫ﻛﻣﺎ ﻗﺎﻝ ﺭﺿﻲ هللا ﻋﻧﻪ اﻳﺿﺎ ً‪:‬‬
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 ‫ﻭﻟﻳﺱ ﺑﻠﻭﻍ اﻟﻘﺻﺩ ﻣﺎ ﻗﺩ ﺗﺭﻭﻧﻪ‬
‫ﻓﺈﻥ ﺑﻠﻭﻍ اﻟﻘﺻﺩ ﻓﺽ اﻟﺗﺷﺎﺭﻙ‬
‫ﻭاﺧﻳﺭاً اﻭﺩ اﻥ اﺷﻛﺭﻛﻡ ﺟﻣﻳﻌﺎ ً ﻭ اﺧص ﺑﺎﻟﺷﻛﺭ اﻟﺷﻳﺦ ﺳﻌﻳﺩ اﻟظﺑﻳﺎﻧﻲ ﻋﻠﻲ ﻋﻭﻧﻪ اﻟﻛﺑﻳﺭ ﻓﻲ ﺑﻧﺎء‬
‫اﻟﺟﺎﻣﻊ ﻭﻟﻣﺷﺎﺭﻛﺗﻪ ﻟﻧﺎ ﻓﻲ اﻳﺎﻡ ﻋﻳﺩﻧﺎ‪ ،‬ﻛﻣﺎ اﺷﻛﺭ ﺟﻣﻳﻊ اﻻﺧﻭاﻥ ﻭاﻻﺧﻭاﺕ اﻟﺫﻳﻥ ﺷﺎﺭﻛﻭا ﻣﺎﺩﻳﺎ ً‬
‫ﻭﻣﻌﻧﻭﻳﺎ ً ﻭﺑﺧﺩﻣﺗﻬﻡ ﻭﻋﺭﻕ ﺟﺑﻳﻧﻬﻡ ﻭاﺧص ﺑﺎﻟﺷﻛﺭ اﺧﻭﻧﺎ ﻋﻠﻲ اﻟﺳﻭﻳﺩﻱ ﻓﻲ ﺇﺑﺩاﻋﺎﺗﻪ ﻓﻲ ﻛﺗﺏ اﻻﻭﺭاﺩ‬
‫ﻭاﻟﻘﺻﺎﺋﺩ ﻭاﺧﻭﻧﺎ ﺻﻼﺡ ﻣﺣﻣﺩ ﻋﻠﻲ ﻟﻣﺷﺎﺭﻛﺗﻪ اﻟﻛﺑﻳﺭﺓ‪ ،‬ﻭﻛﺫﻟﻙ اﻟﻠﺟﻧﺔ اﻟﻣﺳﺅﻭﻟﺔ ﻭاﻟﻠﺟﺎﻥ اﻟﻣﺳﺎﻋﺩﺓ‪،‬‬
‫ﺟﻌﻠﻛﻡ هللا ﺟﻣﻳﻌﺎ ً ﺫﺧﺭاً ﺩﻭﻣﺎ ً ﻟﻠﻁﺭﻳﻘﺔ‪.‬‬
‫اﻟﻠﻬﻡ ﺑﺄﻧﻭاﺭ ﻛﻝ ﺷﺊ ﻭﻫﺩاﻩ اﻧﺕ اﻟﺫﻱ ﺃﺿﺎء ﻛﻝ اﻟظﻠﻣﺎﺕ ﻧﻭﺭﻙ اﺳﺄﻟﻙ اﻥ ُﺗﻧﻭِّ ﺭ ﻗﻠﻭﺑﻧﺎ ﺑﺣﻕ اﺣﺩﻳﺗﻙ‬
‫ﻭﻭﺣﺩاﻧﻳﺗﻙ‪ ،‬اﻟﻠﻬﻡ اﺻﺑﻐﻧﺎ ﺑﺎﻧﻭاﺭ ﻧﺑﻳﻙ اﻟﻣﺻﻁﻔﻲ ﻭﻗﺭﺑﻧﺎ اﻟﻳﻪ زﻟﻔﻲ‪ ،‬اﻟﻠﻬﻡ ﺗﻌﻁﻑ ﻋﻠﻲ ﻗﻠﻭﺑﻧﺎ ﺑﻣﺣﺑﺗﻙ‬
‫ﻭﺗﺟﻠﻲ ﻋﻠﻲ اﺭﻭاﺣﻧﺎ ﺑﻣﺷﺎﻫﺩﺗﻙ ﻭاﺳﺗﻌﻣﻝ ﻛﻝ ﺫﺭﺓ ﻣﻥ اﺟﺳﺎﺩﻧﺎ ﻭاﺭﻭاﺣﻧﺎ ﻟﻠﻘﻳﺎﻡ ﺑﻭاﺟﺏ اﻟﺫﻛﺭ ﻭاﻟﺷﻛﺭ‪،‬‬
‫ﻭاﻋِ ّﻧﺎ ﻋﻠﻲ اﺩاء ﺣﻘﻭﻕ ﻋﺑﻭﺩﻳﺗﻙ‪ ،‬اﻟﻠﻬﻡ ﺧﻠِّﺻﻧﺎ ﻛﻝ اﻻﺧﻼص اﻟﻠﻬﻡ اﻟّﻑ ﺑﻳﻥ ﻗﻠﻭﺑﻧﺎ ﺑﻣﺣﺑﺗﻙ ﻳﺎﻭﺩﻭﺩ ﻳﺎ‬
‫ﺕ ﻧﻔﻭﺳﻧﺎ ﻫﺩاﻫﺎ ﻭاﻟﻬﻣﻬﺎ ﺭﺷﺩﻫﺎ ﻭﺗﻘﻭاﻫﺎ ﻭزﻛﻬﺎ ﻓﺎﻧﺕ ﺧﻳﺭ ﻣﻥ ز ّﻛﺎﻫﺎ ﻭﺗﻭﻟﻬﺎ ﻓﺎﻧﺕ ﺧﻳﺭ‬ ‫ﻫﺎﺩﻱ اﻟﻠﻬﻡ ﺁ ِ‬
‫ﻣﻥ ﺗﻭﻻﻫﺎ اﻟﻠﻬﻡ ﻧﺗﻭﺳﻝ اﻟﻳﻙ ﺑﺄﺣﺏ ﺧﻠﻘﻙ ﻋﻧﺩﻙ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ اﺣﻣﺩﻙ اﻟﻣﺣﻣﻭﺩ اﻟﻣﺣﺑﻭﺏ ﻭﺑﺣﻕ ﻣﺣﺑﺗﻙ‬
‫ﻟﻪ ﻭﻣﺣﺑﺗﻪ ﻟﻙ ﻭﺑﺣﻕ اﻟﺳﺭ اﻟﺫﻱ ﺑﻳﻧﻙ ﻭﺑﻳﻧﻪ ﻭﺑﺣﻕ اﺳﻣﺎﺋﻙ اﻟﺣﺳﻧﻲ ﻛﻠﻬﺎ اﻥ ﺗﺻﺑﻐﻧﺎ ﻭاﺑﻧﺎء ﻁﺭﻳﻘﺗﻧﺎ‬
‫ﺑﺎﻧﻭاﺭ ﻧﺑﻳﻙ اﻟﻣﺻﻁﻔﻲ ﻭﺗﻘﺭﺑﻧﺎ اﻟﻳﻪ ُزﻟﻔﻲ اﻟﻠﻬﻡ ﺃﺟﺑﻧﺎ ﺑﺭﻭﺡ ﻗُ ُﺩﺳِ ﻙ اﻟﻣﺅﻳﺩ ﺑﺎﻣﺭﻙ اﻟﻘﺎﺋﻡ ﺑﺎﻟﺳﺑﻊ اﻟﻣﺛﺎﻧﻲ‬
‫ﻭاﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ ‪ ..‬ﺁﻣﻳﻥ ‪ ..‬ﺁﻣﻳﻥ ‪..‬‬

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 ‫نص ﺧطاﺏ اإلماﻡ الشيﺦ ﺇبراﻫيﻡ محمد ﻋثمان ﻋبدﻩ البرﻫانﻰ شيﺦ الطريﻘﺔ البرﻫانيﺔ‬
‫الذي وجهﻪ الﻲ االمﺔ االسالميﺔ مساء االربعاء الثالث من ابريل ‪0220‬‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫اﻟﻠﻬﻡ ﺻﻠﻲ ﻋﻠﻲ ﻣﻥ ﻣﻧﻪ اﻧﺷﻘﺕ اﻷﺳﺭاﺭ ﻭاﻧﻔﻠﻘﺕ اﻷﻧﻭاﺭ ﻭﻓﻳﻪ اﺭﺗﻘﺕ اﻟﺣﻘﺎﺋﻕ ﻭ ﺗﻧزﻟﺕ ﻋﻠﻭﻡ ﺁﺩﻡ‬
‫ﻓﺄﻋﺟز اﻟﺧﻼﺋﻕ ﻭﻟﻪ ﺗﺿﺎءﻟﺕ اﻟﻔﻬﻭﻡ ﻓﻠﻡ ﻳﺩﺭﻛﻪ ﻣﻧﺎ ﺳﺎﺑﻕ ﻭﻻ ﻻﺣﻕ ﻓﺭﻳﺎﺽ اﻟﻣﻠﻛﻭﺕ ﺑزﻫﺭ ﺟﻣﺎﻟﻪ‬
‫ﻣﻭﻧﻘﺔ ﻭﺣﻳﺎﺽ اﻟﺟﺑﺭﻭﺕ ﺑﻔﻳﺽ ﺃﻧﻭاﺭﻩ ﻣﺗﺩﻓﻘﺔ ﻭﻻ ﺷﺊ اﻻ ﻭﻫﻭ ﺑﻪ ﻣﻧﻭﻁ ﺇﺫ ﻟﻭﻻ اﻟﻭاﺳﻁﺔ ﻟﺫﻫﺏ ﻛﻣﺎ‬
‫ﻗﻳﻝ اﻟﻣﻭﺳﻭﻁ ‪..‬‬

‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ ﻓﻲ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ اﻟﺷﺎﺫﻟﻳﺔ ﺃﺣﻳـﻳﻛﻡ ﻭ اﺣﻳﻲ ﻋﺑﺭﻛﻡ‬
‫ﺃﻥ اﻟﺳﻼﻡ ﻋﻠﻳﻛـﻡ ﻭﺭﺣﻣﺔ هللا‬ ‫ﺃﻣﺔ اﻟﻣﺻﻁﻔﻲ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻲ ﻣﺷﺎﺭﻕ اﻻﺭﺽ ﻭﻣﻐﺎﺭﺑﻬﺎ ِ‬
‫ﺗﻌﺎﻟﻲ ﻭﺑﺭﻛﺎﺗـﻪ‪ ،‬ﻳﺳﻌﺩﻧﻲ ﻓﻲ ﻫﺫﻩ اﻟﻠﻳﻠﺔ اﻟﻣﺑﺎﺭﻛﺔ ﻭﻧﺣﻥ ﻧﺣﺗﻔﻝ ﺑﺳﻳﺩﻱ اﻟﻌﺎﺭﻑ ﺑﺎهلل اﻹﻣﺎﻡ اﻟﺷﻳﺦ ﻣﺣﻣﺩ‬
‫ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﻓﻲ ﺫﻛﺭاﻩ اﻟﺗﻲ ﺗﺻﺎﺩﻑ اﻭﻝ اﻟﺳﻧﺔ اﻟﻬﺟﺭﻳﺔ ﻛﻣﺎ ﺗﺻﺎﺩﻑ ﻣﺭﻭﺭ ﻣﺎﺋﺔ ﻋﺎﻡ ﻋﻠﻲ‬
‫ﻣﻭﻟﺩﻩ اﻟﺷﺭﻳﻑ‪ ،‬اﻥ اﺗﻘﺩﻡ ﺇﻟﻳﻛﻡ ﺑﺎﻟﺗﻬﻧﺋﺔ اﻟﺣﺎﺭﺓ ﻭاﻻﻣﻧﻳﺎﺕ اﻟﻁﻳﺑﺔ ‪ ..‬ﻧﺳﺄﻝ هللا اﻥ ﻳﺟﻌﻝ ﻣﺎ ﺑﻌﺩﻫﺎ ﻓﺭﺟﺎ ً‬
‫ﻭﻓﺗﺣﺎ ً ﻣﺑﻳﻧﺎ ً‪..‬‬

‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ‬

‫ﻗﺎﻝ ﺗﻌﺎﻟﻲ ﻓﻲ ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ ‪﴿ ...‬ﻗﺎﻝ اﻫﺑﻁﺎ ﻣﻧﻬﺎ ﺟﻣﻳﻌﺎ ﺑﻌﺿﻛﻡ ﻟﺑﻌﺽ ﻋﺩﻭ ﻓﺈﻣﺎ ﻳﺄﺗﻳﻧﻛﻡ ﻣﻧﻰ ﻫﺩﻯ‬
‫ﻓﻣﻥ اﺗﺑﻊ ﻫﺩاﻯ ﻓﻼ ﻳﺿﻝ ﻭﻻ ﻳﺷﻘﻰ * ﻭﻣﻥ ﺃﻋﺭﺽ ﻋﻥ ﺫﻛﺭﻯ ﻓﺈﻥ ﻟﻪ ﻣﻌﻳﺷﺔ ﺿﻧﻛﺎ ﻭﻧﺣﺷﺭﻩ ﻳﻭﻡ‬
‫اﻟﻘﻳﺎﻣﺔ ﺃﻋﻣﻰ﴾ ﺻﺩﻕ هللا اﻟﻌظﻳﻡ ‪...‬‬

‫اﺗﺣﺩﺙ ﺇﻟﻳﻛﻡ اﻟﻠﻳﻠﺔ ﻋﻥ ﺃﺣﺩ ﻫﻣﻭﻡ اﻟﻌﺎﻟﻡ اﻟﺭﺋﻳﺳﻳﺔ ﺇﻥ ﻟﻡ ﻳﻛﻥ ﺃﻫﻣﻬﺎ ﻭ ﺃﺧﻁﺭﻫﺎ ﻭﻫﻲ ظﺎﻫﺭﺓ‬
‫اﻟﺗﻁﺭﻑ اﻟﺩﻳﻧﻲ اﻟﺗﻲ ﻋﺎﻧﻲ ﻣﻧﻬﺎ اﻟﻌﺎﻟﻡ ﻁﻭﻳﻼً ﺧﻼﻝ اﻟﺧﻣﺳﻳﻥ ﻋﺎﻣﺎ ً اﻟﻣﺎﺿﻳﺔ ﻭاﻟﺗﻲ ﺳﺎﻫﻣﺕ اﻟﺗﻁﻭﺭاﺕ‬
‫اﻟﺩﻭﻟﻳﺔ اﻟﺗﻲ ﺷﻬﺩﻫﺎ اﻟﻌﺎﻟﻡ ﻣﺅﺧﺭاً ﻓﻲ ﺑﻠﻭﺭﺗﻬﺎ ﻭﺇﺑﺭاز ﺧﻁﺭﻫﺎ اﻟﺫﻱ ﻳﻘﻭﺩ ﻟإلﺭﻫﺎﺏ ﻭﻗﺗﻝ اﻷﺑﺭﻳﺎء ﻭ‬

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‫ﺗﺩﻣﻳﺭ اﻷﺭﺽ ﺑﺩﻻً ﻣﻥ ﺇﻋﻣﺎﺭﻫـﺎ‪ ،‬ﻭﻟﻌﻝ ﻫﺫا ﻫﻭ اﻟﻧﺗﻳﺟﺔ اﻟﻁﺑﻳﻌﻳﺔ ﻟﻌﺩﻡ ﻓﻬﻡ اﻟﺗﺣﺫﻳﺭ اﻟﻭاﺭﺩ ﻓﻰ ﻫﺫﻩ‬
‫اﻵﻳﺔ اﻟﻛﺭﻳﻣﺔ‪ ،‬ﻓﻣﻧﺫ ﺃﻥ ﻫﺑﻁ اﻹﻧﺳﺎﻥ ﻋﻠﻰ ﻭﺟﻪ اﻷﺭﺽ ﻭﻛﻔﻝ ﻟﻪ هللا ﻛﻝ ﻭﺳﺎﺋﻝ اﻟﻣﻌﻳﺷﺔ ﻭﻳﺳّﺭ ﻟﻪ ﻛﻝ‬
‫اﻟﺳﺑﻝ اﻟﻛﺭﻳﻣﺔ‪ ،‬ﻓﻘﺩ ﻁﺎﻟﺑﻪ ﺑﺎﻟﺫِﻛﺭ ﻭﺣﺫﺭﻩ ﻣﻥ اﻹﻋﺭاﺽ ﻋﻧﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺑﻧﻰ ﺁﺩﻡ ﻗﺩ اﻧﺷﻐﻠﻭا ﺑﻣﺎ ُﺧﻠِﻕ ﻟﻬﻡ‬
‫ﺷﻐﻠﺕ ﺑﻣﺎ ﺧﻠﻘﺗﻪ ﻟﻙ ﻋﻣﺎ ﺧﻠﻘﺗﻙ‬ ‫ﻭﺃﻋﺭﺿﻭا ﻋﻣﺎ ُخُُ ﻟﻘِﻭا ﻟﻪ ﴿ﻋﺑﺩﻯ ﺧﻠﻘﺗﻙ ﻟﻧﻔﺳﻰ ﻭﺧﻠﻘﺕ اﻟﺩﻧﻳﺎ ﻟﻙ ﻓ ُ‬
‫ﻟﻪ﴾ ﺣﺩﻳﺙ ﻗﺩﺳﻰ ‪ ...‬ﻭﻧﺣﻥ ﻫﻧﺎ ﻻ ﻧﻘﻑ ﻋﻧﺩ ﻭﺻﻑ اﻟﻌﻠﺔ ﻛﻣﺎ ﻳﻔﻌﻝ اﻟﻛﺛﻳﺭ ﻣﻥ اﻟﺧﻁﺑﺎء ﻭﻋﻠﻣﺎء اﻟﻛﻼﻡ‬
‫ﻓﺷﺭﺡ ﺗﻔﺎﺻﻳﻝ اﻟﻣﺭﺽ ﻭﺧﻁﻭﺭﺗﻪ ﺃﻣﺭ ﻻﻳﻬﻡ اﻟﻣﺭﻳﺽ ﺑﻘﺩﺭ ﻣﺎ ﻳﻬﻣﻪ ﻣﻌﺭﻓﺔ ﺳﺑﺏ ﻋﻠﺗﻪ ﻭﻛﻳﻔﻳﺔ اﻟﺷﻔﺎء‬
‫ﻣﻧﻬﺎ ﺛﻡ اﻟﻭﻗﺎﻳﺔ ﻛﻰ ﻻ ﻳﻌﻭﺩ ﻣﺭﺓ ﺃﺧﺭﻯ ﻭﻛﻝ ﻫﺫا ﻳﻧﺩﺭﺝ ﺗﺣﺕ ﺣﺩﻳﺙ ﻭاﺣﺩ ﻟﻠﺭﺳﻭﻝ اﻟﻛﺭﻳﻡ ﺻﻠﻭاﺕ هللا‬
‫ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﺇﺫ ﻳﻘﻭﻝ (ﺻﻼﺡ ﺁﺧﺭ ﻫﺫﻩ اﻷﻣﺔ ﺑﺻﻼﺡ ﺃﻭﻟﻬﺎ ﻋﻠﻣﺎﺋِﻬﺎ ﻭﺃﻣﺭاﺋِﻬﺎ)‪.‬‬

‫ﻭﻋﻠﻲ ﻫﺫا ﻓﺈﻧﻪ ﻳﺟﺩﺭ ﺑﻧﺎ اﻥ ﻧﺳﺗﻌﺭﺽ اﻟﻌﺑﺭﺓ ﻭاﻟﻌظﺔ ﻣﻥ ﺩﺭﻭﺱ ﻭ ﺗﻭﺟﻳﻬﺎﺕ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﻣﺣﻣﺩ‬
‫ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻪ‪ ،‬اﻟﺫﻱ ﻧﺑﻪ اﻟﻌﺎﻟﻡ ﻗﺑﻝ اﻛﺛﺭ ﻣﻥ ﺳﺗﺔ ﻋﻘﻭﺩ ﻣﻥ اﻟزﻣﺎﻥ ﻣﻥ‬
‫ﺧﻁﺭ اﻟﻌﻭﻟﻣﺔ اﻟﺛﻘﺎﻓﻳﺔ ﻭ اﻟﺗﻁﺭﻑ اﻟﺩﻳﻧﻲ‪ ،‬ﺑﻝ ﺇﻥ ﻣﺎ ﺑﺫﻟﻪ ﻓﻲ ﺣﻳﺎﺗﻪ ﻛﻠﻬﺎ ﻟﻡ ﻳﻌﺩﻭ اﻥ ﻳﻛﻭﻥ اﻷﺳﺎﺱ ﻭ‬
‫اﻟﻭﺳﻳﻠﺔ ﻟﺣﺳﻥ ﺇﺩاﺭﺓ اﻻﺭﺽ ﻭﺗﻘﻭﻳﻡ اﻟﻧﻔﺱ ﻭﺗﻬﺫﻳﺑﻬﺎ ﻭﺭﺑﻁ اﻻﺭﺽ ﺑﺎﻟﺳﻣﺎء‪ ،‬ﻟﻘﺩ ﺑﻧﻲ اﻟﺷﻳﺦ ﻣﺣﻣﺩ‬
‫ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﻧظﺎﻣﺎ ً اﺳﺗﺭاﺗﻳﺟﻳﺎ ً ﻣﺣﻛﻣﺎ ً ﻳﺭﺗﻛز ﻋﻠﻲ ﺑﻧﺎء اﻟﻔﺭﺩ (اﻟﻭﺣﺩﺓ) ﺑﻣﺎ ﻳﺟﻌﻝ ﻣﻥ اﻟﻣﺭﻳﺩ‬
‫ﻣﻣﺎﺭﺳﺎ ً َُ ﻟﻠﺩﻳﻥ اﻟﺣﻕ ﻗﻭﻻً ﻭﻓﻌﻼً ﺳﻠﻭﻛﺎ ً ﺭاﻗﻳﺎ ً ﻭاﺧﻼﻗﺎ ً ﺭﻓﻳﻌﺔ ﺻﺎﺩﻗﺎ ً اﻣﻳﻧﺎ ً ﺑﺎﻟﺫﻛﺭ ﻭاﻟﺻﻼﺓ ﻋﻠﻲ‬
‫اﻟﻧﺑﻲ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ ،‬اﻟﺷﺊ اﻟﺫﻱ ﻳﺅﺩﻱ اﻟﻲ ﺗﺣﻘﻳﻕ اﻟﺳﻼﻡ ﺩاﺧﻝ اﻟﻔﺭﺩ ﻭﻳﺷﻳﻊ اﻟﺗﻭازﻥ ﺩاﺧﻠﻪ‪ ،‬ﻭ‬
‫ﺑﺎﻟﺗﺎﻟﻲ ﺻﻼﺡ ﻭﺗﻭازﻥ اﻟﺟﻣﺎﻋﺔ ﻭﻣﻥ ﺛﻡ ﺻﻼﺡ ﻭﺗﻭازﻥ اﻟﻣﺟﺗﻣﻊ اﻟﺫﻱ ﻳﻘﻭﺩ اﻟﻲ ﺗﺣﻘﻳﻕ اﻟﺗﻭازﻥ‬
‫ﻭاﻟﺳﻠﻡ اﻟﺩﻭﻟﻳﻳﻥ ﻭاﻟﻌﻛﺱ ﺻﺣﻳﺢ‪.‬‬

‫ﻟﻘﺩ ﺷﻬﺩ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻲ ﺧﻼﻝ اﻟﻌﻘﻭﺩ اﻟﻣﺎﺿﻳﺔ اﻟﻌﺩﻳﺩ ﻣﻥ اﻟﺗﺟﺎﺭﺏ اﻟﺩﻋﻭﻳﺔ اﻟﺩﻳﻧﻳﺔ اﻧﺗظﻣﺕ ﻣﻌظﻡ‬
‫اﻧﺣﺎء اﻟﻌﺎﻟـﻡ‪ ،‬ﻭ اﻵﻥ ﻭﺑﻌﺩ ﻣﺭﻭﺭ اﻛﺛﺭ ﻣﻥ ﺧﻣﺳﻳﻥ ﻋﺎﻣﺎ ً ﻋﻠﻲ ﻧﻬﺎﻳﺔ اﻟﺣﺭﺏ اﻟﻌﺎﻟﻣﻳﺔ ﻟﻡ ﻳﺟﻧﻲ اﻟﻌﺎﻟﻡ‬
‫ﻫﻡ ﺟﺩﻳﺩ اﻟﻲ ﻫﻣﻭﻡ اﻟﻌﺎﻟﻡ اﻻ ﻭﻫﻭ اﻟﺗﻁﺭﻑ اﻟﺩﻳﻧﻲ اﻟﺫﻱ ﻳﻣﻛﻥ اﻥ ﻳﻘﻭﺩ اﻟﻲ ﺇﻓﺳﺎﺩ ﻋﻘﺎﺋﺩ‬‫ﻏﻳﺭ ﺇﺿﺎﻓﺔ ٍ‬
‫اﻟﻧﺎﺱ ﻭﺗﻬﺩﻳﺩ ﻣﺳﺗﻘﺑﻝ اﻻﺭﺽ ﻭاﻹﻧﺳﺎﻧﻳﺔ‪ ،‬ﻭﺃﻣﺎﻡ ﻫﺫا اﻟﺧﻁﺭ اﻟﺟﺩﻳﺩ ﻭﻗﻑ اﻟﻌﺎﻟﻡ ﺣﺎﺋﺭاً ﻓﻧﺗﺎﺋﺞ ﺗﺟﺎﺭﺏ‬
‫اﻟﻣﺎﺿﻲ ﺃﺻﺑﺣﺕ ﺗﻔﺭﺽ ﺗﻐﻳﻳﺭاً اﺳﺗﺭاﺗﻳﺟﻳﺎً‪ ،‬ﻭﻟﻛﻥ ﻣﺎ ﻫﻭ ﻫﺫا اﻟﺗﻐﻳﻳﺭ ﻭﻣﺎ ﻁﺑﻳﻌﺗﻪ ﻭﻣﺎ ﻫﻭ اﻟﺧﻁﺄ؟‬

‫اﻻﺧﻭﺓ ﻭ اﻷﺧﻭاﺕ‬

‫ﻣﻥ اﻟﻣﻌﺭﻭﻑ ﻟﻠﻛﺛﻳﺭﻳﻥ اﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ ﻗﺩ اﺭﺟﻊ اﻟﺗﺻﻭﻑ اﻟﻲ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ ﻭ‬
‫اﺛﺑﺕ اﻥ اﻟﺗﺻﻭﻑ ﻫﻭ ﻟُﺏ اﻟﺩﻳﻥ‪ ،‬ﻭﻟﻌﻝ ﻣﻥ ﺃﻫﻡ ﻭاﺧﻁﺭ ﻣﺎ ﺗﻧﺎﻭﻟﻪ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻫﻭ ﻣﻭﺿﻭﻉ‬
‫ﻣﺳﺋﻭﻟﻳﺔ اﻹﺭﺷﺎﺩ ﻭاﻟﺩﻋﻭﺓ‪ ،‬ﻓﻘﺩ ﺷﺭﺡ ﻣﻥ ﺧﻼﻝ ﺩﺭﻭﺳﻪ ﻭﻛﺗﺑﻪ اﻟﻧظﺎﻡ اﻟﺫﻱ اﺭﺗﺿﺎﻩ اﻟﻣﻭﻟﻲ ﻋز ﻭﺟﻝ‬

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‫ﻟﻠﺩﻋﻭﺓ ﻭﺇﺭﺷﺎﺩ اﻟﺧﻠﻕ ﺣﺩﺩ ﺑﻣﻭﺟﺑﻪ اﻟﻣﺳﺋﻭﻟﻳﺔ ﻓﻲ ﺫﻟﻙ ﻟﻠﺭﺳﻝ ﻭاﻷﻧﺑﻳﺎء ﻭاﻷﻭﻟﻳﺎء اﻟﺻﺎﻟﺣﻳﻥ‪ ،‬ﻭﻟﻡ ﻳﺗﺭﻙ‬
‫اﻻﻣﺭ ﻛﻣﺎ ﻫﻭ ﻣﻔﻬﻭﻡ ﻟﺩﻱ اﻟﻛﺛﻳﺭﻳﻥ ﻟﻼﺟﺗﻬﺎﺩ اﻟﺑﺷﺭﻱ ﻭﻣﺣﻝ ﺷﻭﺭﻱ اﻫﻝ اﻻﺭﺽ ﻓﻲ ﺇﻧﺷﺎء‬
‫اﻟﺟﻣﺎﻋﺎﺕ ﻟﻠﺩﻋﻭﺓ ﻭاﺑﺗﺩاﻉ اﻟﻭﺳﺎﺋﻝ ﻭاﻷﺳﺎﻟﻳﺏ ﻟﻬﺩاﻳﺔ اﻟﻧﺎﺱ ﺩﻭﻥ اﺭﺗﺑﺎﻁٍ ﺑﺎﻟﻧظﺎﻡ اﻹﻟﻬﻲ اﻟﺫﻱ ﻳﺣﻛﻡ‬
‫ﺫﻟﻙ‪ ،‬ﺣﻳﺙ اﻥ ﻋﻬﺩ اﻟﻭﻻﻳﺔ ﻭاﻷﺋﻣﺔ اﻟﻣﻌﺗﻣﺩﻳﻥ ﻗﺩ ﺑﺩﺃ ﺑﻌﺩ ﻧﻬﺎﻳﺔ ﻋﻬﺩ اﻟﺭﺳﻝ ‪ ...‬ﻳﺩﻝ ﻋﻠﻲ ﺫﻟﻙ اﻟﻧص‬
‫اﻟﺷﺭﻳﻑ (ﻳُﺑﻌﺙ ﻋﻠﻲ ﺭﺅﻭﺱ اﻷﺷﻬﺎﺩ ﻓﻲ ﻛﻝ ﻣﺎﺋﺔ ﻋﺎﻡ ﺇﻣﺎﻡ ﻳﺟﺩﺩ ﻟﻠﻧﺎﺱ اﻣﺭ ﺩﻳﻧﻬﻡ) ﻭاﻟﻧص ﻳﻘﻭﻝ‬
‫ﻳُﺑﻌﺙ‪ ،‬ﻭاﻟﺑﻌﺙ ﻟﻳﺱ ﻟﻠﺧﻠﻕ ﺧِﻳﺎﺭ ﻓﻳﻪ‪.‬‬

‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﺑﻧﺎﺗﻲ‬

‫ﺧﻠﻝ‬
‫ٍ‬ ‫ﺇﻥ اﻟﺿﻣﺎﻥ اﻟﻭﺣﻳﺩ ﻟﻠﻣﺣﺎﻓظﺔ ﻋﻠﻲ اﻻﺭﺽ ﻭ ﺣﻣﺎﻳﺗﻬﺎ ﻣﻥ اﻟﻔﺳﺎﺩ ﻭ اﻟﺗﺩﻣﻳﺭ اﻟﻧﺎﺗﺞ ﻋﻥ ﺃﻱ‬
‫ﺑﺷﺭﻱ ﻣﺛﻝ ﺗﻠﻙ اﻟﻣﻣﺎﺭﺳﺎﺕ اﻟﺩﻋﻭﻳﺔ اﻟﻣﺗﻁﺭﻓﺔ ﻭﻏﻳﺭ اﻟﺭﺷﻳﺩﺓ اﻟﺗﻲ اﻧﺗﺷﺭﺕ ﻓﻲ ﺑﻘﺎﻉ اﻻﺭﺽ ﺑﻝ‬
‫ﻭﺣﻣﺎﻳﺔ اﻟﺩﻳﻥ ﻧﻔﺳﻪ ﻣﻥ اﻟﻌﺑﺙ ﻭاﻟﺗﺷﻭﻳﻪ ‪ ،‬ﻳﻛﻣﻥ ﻓﻲ ﻭﺟﻭﺩ اﺗﺻﺎﻝ ﺑﻳﻥ اﻻﺭﺽ ﻭاﻟﺳﻣﺎء ‪ ،‬ﻭﻟﻥ ﺗﺄﻣﻥ‬
‫اﻻﺭﺽ اﻻ ﻋﺑﺭ ﻫﺫا‪ ،‬ﻭﻫﻭ ﻣﺎ ﻳﻘﻭﺩ اﻟﻲ اﻫﻣﻳﺔ ﻣﻥ اﺻﻁﻔﺎﻫﻡ هللا ﻭز ّﻛـﺎﻫﻡ ﻭاﺫِﻥ ﻟﻬﻡ ﻣﻥ اﻷﻭﻟﻳﺎء‬
‫ﻭاﻟﺻﺎﻟﺣﻳﻥ ﻟﺳﻳﺎﺳﺔ ﺧﻠﻘﻪ ﻭ ﺗﻌﻠﻳﻣﻬﻡ ﺃﻣﻭﺭ ﺩﻳﻧﻬﻡ ﻭ ﺗﺭﺑﻳﺗﻬﻡ‪ ،‬ﻭﻗﺩ ﻗﺎﻝ ﺗﻌﺎﻟﻲ ﴿ﻗﻝ ﻫﺫﻩ ﺳﺑﻳﻠﻲ اﺩﻋﻭا اﻟﻲ‬
‫هللا ﻋﻠﻲ ﺑﺻﻳﺭﺓ ٍُ ﺃﻧﺎ ﻭﻣﻥ اﺗﺑﻌﻧﻲ﴾ ﻭاﻟﺑﺻﻳﺭﺓ ﻫﻲ ﻓﺭاﺳﺔ اﻟﻣﺅﻣﻥ اﻟﺗﻲ ﻗﺎﻝ ﻓﻳﻬﺎ اﻟﻣﺻﻁﻔﻲ ﺻﻠﻲ هللا‬
‫ﻋﻠﻳﻪ ﻭﺳﻠﻡ (اﺗﻘﻭا ﻓﺭاﺳﺔ اﻟﻣﺅﻣﻥ ﻓﺎﻧﻪ ﻳﺭﻱ ﺑﻧﻭﺭ هللا) ‪ ،...‬ﻭﻟﻌﻠﻪ ﻣﻥ اﻟﻣﻬﻡ ﻟﻠﻌﺎﻟﻡ اﻟﻳﻭﻡ اﻻﻧﺗﺑﺎﻩ اﻟﻲ ﻫﺫﻩ‬
‫اﻟﺣﻘﻳﻘﺔ اﻟﻣﻬﻣﺔ ﻭاﻟﺗﻲ ﻛﺎﻥ ﻟﻣﺟﺎﻓﺎﺗﻬﺎ ﻛﻝ ﻫﺫا اﻟﺧﻠﻝ ﻭ اﻟﻔﺳﺎﺩ اﻟﺫﻱ ﺃﺻﺎﺏ اﻟﻌﺎﻟﻡ اﻟﻳﻭﻡ‪ ،‬ﻓﻛﻣﺎ اﻥ اﻹﺭاﺩﺓ‬
‫اﻹﻟﻬﻳﺔ ﻗﺩ اﻗﺗﺿﺕ ﺇﺭﺳﺎﻝ اﻟﺭﺳﻝ اﻟﻲ اﻟﺑﺷﺭﻳﺔ ﻓﻲ ﻣﺭﺣﻠﺔ ﻣﻥ اﻟﻣﺭاﺣﻝ ﻓﻘﺩ اﻗﺗﺿﺕ اﻳﺿﺎ ً ﺇﺳﻧﺎﺩ ﻣﻬﺎﻡ‬
‫اﻟﺩﻋﻭﺓ ﻭاﻹﺭﺷﺎﺩ ﺑﻌﺩ اﻧﺗﻘﺎﻝ اﻟﻣﺻﻁﻔﻰ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ ﻟألﻭﻟﻳﺎء اﻟﺻﺎﻟﺣﻳﻥ ﻋﺑﺭ ﻧظﺎﻡ ﻣﺣﻛﻡ‪،‬‬
‫ﻭﻟﻌﻝ ﻫﺫا ﻳﻠﺗﻘﻲ ﻣﻊ اﻟﻣﻧﻬﺞ اﻟﻌﻠﻣﻲ اﻟﺫﻱ ﻳﺩﻋﻭ ﻹﺳﻧﺎﺩ اﻟﻌﻣﻝ ﻟﻠﺧﺑﻳﺭ اﻟﻣﺧﺗص‪ ،‬ﺇﺫ اﻥ اﻟﺩﻋﻭﺓ ﻟﻠﺩﻳﻥ‬
‫ﻳﺟﺏ اﻥ ﻳﺗﺻﺩﻱ ﻟﻬﺎ اﻟﺧﺑﻳﺭ اﻟﻣﺧﺗص اﻟﺫﻱ ﻳﺅﻫﻠـﻪ ﻋﻠﻣـﻪ ﻭﺻﻼﺣـﻪ ﻧﺗﻳﺟﺔ ﻟﻠﺗﻘﺭﺏ ﺑﺎﻟﻌﺑﺎﺩﺓ ﻭاﻟﺫﻛﺭ‬
‫﴿اﻟﺭﺣﻣﻥ ﻓﺳﺋﻝ ﺑﻪ ﺧﺑﻳﺭاً﴾ ﻭﻫﻭ اﻣﺭ ﻳﻁﻭﻝ ﺷﺭﺣﻪ اﻻ اﻥ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻗﺩ ﺃﻭﺿﺣﻪ ﻓﻲ‬
‫ﺩﺭﻭﺳﻪ ﻭﻛﺗﺎﺑﻳﻪ اﻧﺗﺻﺎﺭ ﺃﻭﻟﻳﺎء اﻟﺭﺣﻣﻥ ﻭﺗﺑﺭﺋﺔ اﻟﺫﻣﺔ ﻓﻲ ﻧﺻﺢ اﻻﻣﺔ ﺣﻳﺙ اﺛﺑﺕ ﺗﻠﻙ اﻟﺣﻘﻳﻘﺔ ﻭﺃﺭﺟﻌﻬﺎ‬
‫اﻟﻲ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ ‪ ...‬ﻭﻗﺩ ﻛﺎﻥ ﻫﺫاﻥ اﻟﻛﺗﺎﺑﺎﻥ ﺑﻣﺛﺎﺑﺔ ﺭﻧﻳﻥ ﺃﺟﺭاﺱ اﻟﺧﻁﺭ اﻟﺩاﻫﻡ ﻟﻼﻣﺔ ﻳﺷﺩ اﻵﺫاﻥ‬
‫ﻣﻌﺭﺿﻭﻥ ﺣﺗﻰ ﺃﻓﺎﻕ اﻟﻧﺎﺱ ﻋﻠﻰ ﺃﺻﻭاﺕ اﻟﺭﺻﺎص ﻭاﻟﻘﻧﺎﺑﻝ‬ ‫ﻭﻳﻁﺭﻕ ﺃﺑﻭاﺏ اﻟﻘﻠﻭﺏ ﻭاﻟﻧﺎﺱ ﻓﻲ ﻏﻔﻠﺔ ِ‬
‫ﻳﻘﺗﻝ اﻷﺑﺭﻳﺎء ﻓﻰ ﻣﺧﺗﻠﻑ ﺑﻘﺎﻉ اﻻﺭﺽ ‪...‬‬

‫ﻭﻣﻥ ﻫﻧﺎ ﺗﺗﺿﺢ ﺧﻁﻭﺭﺓ ﺗﻭﻟﻲ ﺃﻣﺭ اﻟﺩﻋﻭﺓ ﺑﻭاﺳﻁﺔ ﻣﻥ ﻫﻡ ﻏﻳﺭ ﻣﺅﻫﻠﻳﻥ ﻟﺫﻟﻙ ﻭﻋﺑﺭ ﻣﻧﺎﻫﺞ ﺩﻳﻧﻳﺔ ﻭ‬
‫ﺗﺭﺑﻭﻳﺔ ﻻ ﺗﻠﺗﻘﻲ ﻣﻊ ﺗﻌﺎﻟﻳﻡ اﻟﺩﻳﻥ اﻹﺳﻼﻣﻲ اﻟﺳﻣﺣﺔ ﺑﻝ ﺗﻌﻣﻝ ﺿﺩﻫﺎ ﻭﻣﺎ ﺃﻛﺛﺭ ﻏﻳﺭ اﻟﻣﺅﻫﻠﻳﻥ ﻣﻣﻥ‬
‫ﻳﺗﺧﺫﻭﻥ ﻣﻥ ﺣﺩﻳﺙ ﺭﺳﻭﻝ هللا ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠـﻡ (ﺑﻠﻐﻭا ﻋﻧﻰ ﻭﻟﻭ ﺁﻳﺔ) ﺫﺭﻳﻌﺔ ﻹﺭﺷﺎﺩ اﻟﻧﺎﺱ ﻓﻰ ﻫﺫا‬
‫اﻟﺩﻳﻥ اﻟﺣﻧﻳﻑ ﺑﺎﻟﻘﻭﻝ ﺑﺎﻟﺭﺃﻯ ﻭﻋﺩﻡ اﻻﻋﺗﺭاﻑ ﺑﻔﺿﻝ اﻷﺋﻣﺔ اﻟﻣﺟﺗﻬﺩﻳﻥ ﻓﻰ اﻟﺷﺭﻳﻌﺔ ﻭﺇﻧﻛﺎﺭ ﻓﺿﻝ‬

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‫ﻋﻠﻣﺎء اﻟﺻﻭﻓﻳﺔ اﻷﻓﺎﺿـﻝ‪ ،‬ﻭﻗﺩ ﺻﺩﻕ ﻓﻳﻬﻡ ﻗﻭﻝ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﺭﺿﻰ هللا ﻋﻧﻪ {ﺇﻳﺎﻛﻡ‬
‫ﻭﺃﺻﺣﺎﺏ اﻟﺭﺃﻯ ﻓﺈﻧﻬﻡ ﻗﻭﻡ ﺃﻋﺟزﺗﻬﻡ اﻟﺣﻳﻠﺔ ﻋﻠﻰ ﺣﻔظ ﺃﺣﺎﺩﻳﺙ اﻟﻧﺑﻰ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ}‪ ،‬ﻭﻟﻛﻧﻬﻡ‬
‫ﻟﻡ ﻳﻘﻔﻭا ﻋﻧﺩ ﻫﺫا اﻟﺣﺩ ﺑﻝ ظﻠﻭا ﻳﻌﻣﻭﻥ اﻟﻧﺎﺱ ﻋﻥ ﻗﺩﺭ اﻟﻣﺻﻁﻔﻰ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻭﻳﺭﻓﻌﻭﻥ ﻣﻥ‬
‫ﺃﻗﺩاﺭ ﻣﺷﺎﻳﺧﻬﻡ‪ ،‬ﻭﻧﺳﻭا اﻵﻳﺔ اﻟﺷﺭﻳﻔﺔ ﴿ﻟﺗﻌزﺭﻭﻩ ﻭﺗﻭﻗﺭﻭﻩ﴾ اﻟﺗﻲ ﻗﺎﻝ ﻓﻳﻬﺎ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻲ ﺭﺿﻲ هللا‬
‫ﻋﻧﻪ {ﻋﻠﻣﺗﻧﺎ ﻫﺫﻩ اﻵﻳﺔ اﻥ اﺣﺗﺭاﻡ اﻟﻧﺑﻲ ﺃﻭﻟﻰ ﻣﻥ اﺗﺑﺎﻋﻪ}‪.‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ (ﻣﺛﻝ اﻫﻝ ﺑﻳﺗﻲ ﻓﻳﻛﻡ ﻛﺳﻔﻳﻧﺔ ﻧﻭﺡ ﻣﻥ ﺭﻛﺑﻬﺎ ﻧﺟﺎ ﻭﻣﻥ ﺗﺧﻠﻑ ﻋﻧﻬﺎ ﻫﻠﻙ)‬
‫ﻭ ﻗﺎﻝ اﻳﺿﺎ ً (ﺇﻧﻲ ﺃﻭﺷِ ﻙ اﻥ اُﺩﻋﻲ ﻓﺄﺟﻳﺏ ﻭﺇﻧﻲ ﺗﺎﺭﻙ ﻓﻳﻛﻡ اﻟﺛﻘﻠﻳﻥ ﻛﺗﺎﺏ هللا‪ ،‬ﺣﺑﻝ ﻣﻣﺩﻭﺩ ﻣﻥ اﻻﺭﺽ‬
‫اﻟﻲ اﻟﺳﻣﺎء ﻭﻋﺗﺭﺗﻲ اﻫﻝ ﺑﻳﺗﻲ ﻭﺇﻥ اﻟﻠﻁﻳﻑ اﺧﺑﺭﻧﻲ اﻧﻬﻣﺎ ﻟﻥ ﻳﻔﺗﺭﻗﺎ ﺣﺗﻲ ﻳﺭﺩا ﻋﻠﻲ اﻟﺣﻭﺽ ﻳﻭﻡ‬
‫اﻟﻘﻳﺎﻣﺔ ﻓﺎﻧظﺭﻭا ﺑﻣﺎ ﺗﺧﻠﻔﻭﻧﻧﻲ ﻓﻳﻬﻣﺎ) ﺭﻭاﻩ اﻹﻣﺎﻡ اﺣﻣﺩ‪.‬‬
‫ﻭﻣﻣﺎ ﻗﺎﻟﻪ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻲ ﺭﺿﻲ هللا ﻋﻧﻪ ﻓﻲ ﻫﺫا اﻟﺻﺩﺩ‪:‬‬
‫اﻟﻘﺭﺁﻥ ﺃﻧزﻟ ُﻪ‬
‫ِ‬ ‫هللا ﻓﻲ‬
‫ﻓﺭﺽ ﻣ َِﻥ ِ‬ ‫هللا‬
‫ﺕ ﺭﺳـﻭ َﻝ ِ‬
‫ﻳـﺎ ﺁ َﻝ ﺑﻳـ ِ‬
‫َﻣﻥ ﻟﻡ ﻳُﺻ ِّﻝ ﻋﻠﻳﻛﻡ ﻻ ﺻﻼﺓ ﻟﻪ‬ ‫اﻟﻔﺧﺭ ﺃ َّﻧ ُﻛ ُﻡ‬
‫ِ‬ ‫ﻳﻛﻔﻳﻛ ُﻡ ُُ ﻣِﻥ ﻋظﻳ ِﻡ‬

‫ﻭﻗﺎﻝ ﺳﻳﺩﻱ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ ‪:‬‬

‫اﻻﻋـﻼﻡ‬
‫ِ‬ ‫ﻣِﻣـﺎ ﺭﻭاﻩُ اﻣــﺎ ِﺟ ُﺩ‬ ‫ﺏ ﻓﺈﻧﻪ‬
‫ﻭﻟِﺋﻥ ﺳﺄﻟﺗﻡ ﻣﺎ اﻟﻛﺗﺎ ِ‬
‫اﻟﺟﻠﻳﻝ اﻟﺳﺎﻣﻲ‬
‫ِ‬ ‫اﻟﻘﺩﺭ‬
‫ِ‬ ‫ﻓ ُﻬﻣُﻭا اُﻭﻟِﻲ‬ ‫ﻧِﻌﻡ اﻟﻬﺩا َﺓ ﺣﻘﺎﺋﻘﺎ ً ﻗﺩ ﺳﻁﺭﻭا‬

‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﺑﻧﺎﺗﻲ‬

‫ﻟﻡ ﻳﻘﻑ اﻻﻣﺭ ﻋﻧﺩ ﻫﺫا اﻟﺣﺩ ﻓﻘﺩ ﺣﻣﻠﻭا ﺭاﻳﺔ اﻟﻌﺩاء ﻷﻭﻟﻳﺎء هللا اﻟﺻﺎﻟﺣﻳﻥ ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻬﻡ‬
‫ﻭﺃﻧﻛﺭﻭا ﻋﻁﺎء هللا ﻟﻧﺑﻳﻪ ﻣﻥ ﺷﻔﺎﻋﺔ ﻭﺣﺭّ ﻣﻭا ﻋﻠﻰ اﻷﻣﺔ اﻟﺗﻭﺳﻝ ﻭاﻟﺗﺑﺭﻙ‪ ،‬ﺇﻧﻪ ﺩاء اﻟﻌﺻﺭ‪ ،‬ﻭاﻥ اﻟﻧﺗﻳﺟﺔ‬
‫اﻟﻭاﻗﻌﻳﺔ اﻟﺗﻲ ﻳﻌﻳﺷﻬﺎ اﻟﻌﺎﻟﻡ ﻧﺗﻳﺟﺔ ﺫﻟﻙ‪ ،‬ﻫﻲ ﺗﻠﻙ اﻟﺳﻣﻌﺔ اﻟﺳﻳﺋﺔ اﻟﺗﻲ اُﻟﺻِ ﻘﺕ ﺑﺎﻹﺳﻼﻡ ﻭﻫﻭ ﺑﺭئ ﻣﻧﻬﺎ‪،‬‬
‫ﻭﺑﺭﻭز ظﺎﻫﺭﺓ اﻟﺗﻁﺭﻑ اﻟﺗﻰ ﺗﻘﻭﺩ ﺇﻟﻰ اﻹﺭﻫﺎﺏ ﻭاﻟﺣﺟﺭ ﻋﻠﻲ ﻋﺩﺩ ﻣﻥ ﺣﻘﻭﻕ اﻹﻧﺳﺎﻥ اﻟﺗﻲ ﻛﻔﻠﻬﺎ هللا‬
‫ﻭﺇظﻬﺎﺭ اﻹﺳﻼﻡ ﻛﺄﻧﻪ ﺩﻳﻥ ﻣﺗﺧﻠِّﻑ ﻻ ﺻِ ﻠﺔ ﻟﻪ ﺑﺎﻟﻌﻠﻡ ﻭاﻟﺗﻘﻧﻳﺔ ﻭاﻟﺗﻁﻭﺭ ﻭﻻ ﻳﺭاﻋﻲ ﺣﻘﻭﻕ اﻹﻧﺳﺎﻥ ‪.‬‬

‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭ ﺑﻧﺎﺗﻲ‬

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‫ﻟﻘﺩ اﺳﺗﺷﺭﻱ ﻫﺫا اﻟﺩاء ‪ ...‬ﺩاء اﻟﻌﺻﺭ ﻭاﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻲ ﻳﻘﺑﻝ ﻋﻠﻲ ﻋﺻﺭ اﻟﻌﻭﻟﻣﺔ اﻟﺛﻘﺎﻓﻳﺔ ﻭﻳﻭاﺟﻪ‬
‫ﻓﻳﻪ ﻣﺧﺎﻁﺭ اﻟﻐزﻭ اﻟﺛﻘﺎﻓﻲ اﻟﻐﺭﺑﻲ ﻓﻲ ﻭﻗﺕ اﻋﻣﻝ ﻓﻳﻪ اﻟﻔﻘﺭ ﺑﻛﻝ ﻣﻌﺎﻭﻟﻪ ﻟﻬﺩﻡ اﻟﺑﻧﻳﺔ اﻻﺟﺗﻣﺎﻋﻳﺔ ﻟﺟﺎﻧﺏ‬
‫ﻛﺑﻳﺭ ﻣﻥ اﻻﻣﺔ اﻻﺳﻼﻣﻳﺔ اﻟﺷﺊ اﻟﺫﻱ ﻳﻬﺩﺩ ﺑﺎﻧﻬﻳﺎﺭ ﺛﻘﺎﻓﺔ ﻭﺳﻠﻭﻙ ﻭﺣﺿﺎﺭﺓ اﻻﻣﺔ اﻻﺳﻼﻣﻳﺔ ﺧﻼﻝ‬
‫ﺳﻧﻭاﺕ ﻗﻠﻳﻠﺔ ﻣﻣﺎ ﻳﻘﺗﺿﻲ ﺑﺎﻟﺿﺭﻭﺭﺓ اﻻﺳﺗﻌﺩاﺩ اﻟﻣﻧﺎﺳﺏ ﻟﺫﻟﻙ‪.‬‬
‫ﻭﻟﻌﻠﻪ ﻣﻥ اﻟﺑﺩﻳﻬﻲ اﻥ ﻣﻭاﺟﻬﺔ ﺫﻟﻙ ﻻ ﻳﺗﻡ اﻻ ﺑﺎﺗﺑﺎﻉ اﺳﺎﻟﻳﺏ ﺫاﺕ ﺃﺑﻌﺎﺩ ﻭﻣﺭﺗﻛزاﺕ اﺳﺗﺭاﺗﻳﺟﻳﺔ ﻟﻳﺱ‬
‫ﻟﺗﺑﺎﺩﻝ اﻟﺣﻭاﺭ ﻣﻊ اﻟﻌﺎﻟﻡ ﻓﺣﺳﺏ ﺑﻝ ﻭاﻹﺭﺳﺎﻝ ﺑﻘﻭﺓ‪ ،‬ﻭﻟﻌﻠﻪ ﻣﻥ اﻟﻣﻬﻡ ﻟﻠﻌﺎﻟﻡ اﻹﺳﻼﻣﻲ ﻭﻫﻭ ﻳﺧﻁﻁ‬
‫ﻟﻠﺗﺻﺩﻱ ﻟﻣﻬﺎﻡ اﻟﻌﺻﺭ اﻟﻘﺎﺩﻡ ﻓﺎﻧﻪ ﻳﺟﺩﺭ ﺑﻪ اﺳﺗﻌﺭاﺽ ﺗﺟﺭﺑﺔ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ اﻟﺷﺎﺫﻟﻳﺔ اﻟﺗﻲ‬
‫ﻁﺭﺣﺕ ﻧﻣﻭﺫﺟﺎ ً ﺇﺳﻼﻣﻳﺎ ً ﺻﻭﻓﻳﺎ ً ﺭاﻗﻳﺎ ً ﻳﺷﻛﻝ ﺩﻭاء اﻟﻌﺻﺭ ﺑﻛﻝ اﻟﻣﻘﺎﻳﻳﺱ‪ ،‬ﻭﺑﺎﺷﺭﺕ ﻋﻣﻠﻳﺎ ً ﻋﻭﻟﻣﺔ‬
‫اﻻﺳﻼﻡ ﻭ ﻗﺎﻣﺕ ﺑﺗﺣﻁﻳﻡ اﻟﺣﺩﻭﺩ اﻟﺟﻐﺭاﻓﻳﺔ ﺑﻳﻥ اﻟﺩﻭﻝ ﻣﻣﺎ اﺩﻱ اﻟﻲ اﻧﺳﻳﺎﺏ اﻟﻧﻭﺭ اﻟﺑﺭﻫﺎﻧﻲ اﻹﺳﻼﻣﻲ‬
‫اﻟﺻﻭﻓﻲ ﻓﻲ ﻣﻌظﻡ اﻧﺣﺎء اﻟﻌﺎﻟﻡ ﺣﺗﻲ ﻓﻲ ﺃﻭﺭﺑﺎ ﻭاﻟﻭﻻﻳﺎﺕ اﻟﻣﺗﺣﺩﺓ ﻭﻏﻳﺭﻫﺎ ﻣﻥ ﺑﻼﺩ اﻟﻐﺭﺏ اﻟﺗﻲ ﺗﻌﺎﻧﻲ‬
‫اﻻﻥ ﻣﻥ ﻭﻳﻼﺕ اﻟﺗﻁﺭﻑ ﻭاﻟﻣﻣﺎﺭﺳﺎﺕ اﻟﺩﻋﻭﻳﺔ اﻟﺧﺎﻁﺋﺔ ﻭاﻟﻣﻧﺣﺭﻓﺔ‪ ،‬ﻓﻳﻣﺎ ﻳزﻳﺩ ﻋﻥ اﻟﺧﻣﺳﻳﻥ ﺩﻭﻟﺔ‬
‫ﻭﻳﺳﺭ ﻭﻣﺣﺑ ٍﺔ ﻭاﻛﺗﺳﺑﺕ ﺣﺏ‬‫ٍ‬ ‫ﻭﻟﻳﻥ‬
‫ٍ‬ ‫ﻭاﺳﺗﻁﺎﻋﺕ اﻟﻁﺭﻳﻘﺔ اﻥ ﺗﻐزﻭ اﻟﻘﻠﻭﺏ ﻓﻲ ﺗﻠﻙ اﻟﻣﻧﺎﻁﻕ ﻓﻲ ﻟﻁﻑٍ‬
‫اﻟﻧﺎﺱ ﺣﺗﻲ ﺻﺎﺭﺕ ﻣﺿﺭﺑﺎ ً ﻟألﻣﺛﺎﻝ‪ ،‬ﻭﻗﺩ ﺗﻡ ﻛﻝ ﺫﻟﻙ ﺭﻏﻡ ﺗﺑﺎﻳﻥ اﻟظﺭﻭﻑ اﻟﺑﻳﺋﻳﺔ ﻭاﻟﺗﻁﻭﺭ اﻟﺗﻛﻧﻠﻭﺟﻲ‬
‫اﻟﻬﺎﺋﻝ ﻓﻲ ﺗﻠﻙ اﻟﺑﻘﺎﻉ ﻣﻥ اﻟﻌﺎﻟﻡ ﻭﺗﻌﺩﺩ اﻟﻠﻬﺟﺎﺕ ﻭاﻟﻠﻐﺎﺕ ﻭاﻟﻌﺎﺩاﺕ ﻭاﻟﺗﻘﺎﻟﻳﺩ ﻟﺗﺻﺑﺢ اﻟﺧﺭﻁﻭﻡ ﻣﺣﻭﺭاً‬
‫ﻭﻣﺭﺗﻛزاً ﺑﻝ ﻭﻣﺭﺟﻌﺎ ً ﺃﺳﺎﺳﻳﺎ ً ﻟﺗﺑﺎﺩﻝ اﻟﺣﻭاﺭ ﻣﻊ ﺷﻌﻭﺏ اﻟﻌﺎﻟﻡ‪ ،‬ﻭﺳﻳﻛﻭﻥ ﻣﻥ ﻏﻳﺭ اﻟﻣﻧﻁﻘﻲ اﻻ ﻳﺳﺗﻔﻳﺩ‬
‫اﻟﺳﻭﺩاﻥ ﻭاﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻲ ﻣﻥ ﻫﺫﻩ اﻟﺗﺟﺭﺑﺔ اﻟﻔﺭﻳﺩﺓ‪.‬‬

‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﺑﻧﺎﺗﻲ‬

‫اﻥ ﻣﻭاﺟﻬﺔ اﻟﻣﺧﻁﻁﺎﺕ اﻷﺟﻧﺑﻳﺔ ﻭﻣﺧﺎﻁﺭ اﻟﻌﻭﻟﻣﺔ اﻟﺛﻘﺎﻓﻳﺔ ﻭاﻟﻐزﻭ اﻟﻔﻛﺭﻱ اﻟﻐﺭﺑﻲ ﻓﻲ ظﻝ ﻏﻳﺎﺏ‬
‫اﻭ ﻋﺩﻡ اﻻﻫﺗﻣﺎﻡ ﺑﺎﻹﺭﺷﺎﺩ اﻭ ﻋﺑﺭ ﺟﻬﺎﺕ ﻏﻳﺭ ﻣﺅﻫﻠﺔ ﻟﺫﻟﻙ ﻳﺅﺩﻱ اﻟﻲ ﻛﺷﻑ ﺻﺩﺭ اﻻﻣﺔ اﻹﺳﻼﻣﻳﺔ‬
‫ﻋﺎﺭﻳﺎ ً ﺑﺎﻟﻛﺎﻣﻝ اﻣﺎﻡ ﺳﻬﺎﻡ اﻟﻣﺧﻁﻁﺎﺕ اﻷﺟﻧﺑﻳﺔ اﻟﺛﻘﺎﻓﻳﺔ ﻭاﻟﺩﻳﻧﻳﺔ اﻟﻣﺳﻣﻭﻣﺔ‪.‬‬

‫ﻭﻟﻌﻠﻪ ﺁﻥ اﻻﻭاﻥ ﻟﻠﻌﺎﻟﻡ اﻹﺳﻼﻣﻲ ﻟﺗﻘﺎﺳﻡ اﻷﺩﻭاﺭ ﺑﻳﻥ اﻟﺩﻭﻟﺔ ﻭاﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﺗﺗﻭﻟﻲ ﺑﻣﻭﺟﺑﻪ‬
‫اﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﻣﺳﺋﻭﻟﻳﺔ (اﻟﺗﻧﻣﻳﺔ اﻻﺧﻼﻗﻳﺔ) ﺗزﻛﻳﺔ اﻟﻧﻔﻭﺱ ﻭﺗﺭﺑﻳﺗﻬﺎ ﻭﺻﺑﻐﻬﺎ ﺑﺎﻟﻘﻳﻡ اﻟﻧﺑﻳﻠﺔ ﻣﻥ ﺻﺩﻕ‬
‫ﻭاﻣﺎﻧﺔ ﻭاﻟﺗزاﻡ اﻟﺦ ﻋﺑﺭ اﻻﺳﻠﻭﺏ ﻭاﻟﻭﺳﻳﻠﺔ اﻟﺗﻲ اﺭﺗﺿﺎﻫﺎ اﻟﻣﻭﻟﻲ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻲ‪ ،‬ﺑﻳﻧﻣﺎ ﺗﺗﻭﻟﻲ اﻟﺩﻭﻟﺔ‬
‫( اﻟﺗﻧﻣﻳﺔ اﻟﻌﻘﻠﻳﺔ) ﺃﻱ ﻋﻣﻠﻳﺔ اﻟﺗﺄﻫﻳﻝ اﻟﻌﻠﻣﻲ ﻟﻠﻣﻭاﻁﻥ ﺑﺟﺎﻧﺏ ﻗﺩﺭ ﻣﻥ ﺑﺭاﻣﺞ اﻟﺗﺭﺑﻳﺔ‪ ،‬ﻭاﻥ ﺫﻟﻙ ﺳﻳﺅﺩﻱ‬
‫اﻟﻲ ﻟﻘﺎء ﺛﻣﺭﺓ اﻟﺗﻧﻣﻳﺔ اﻟﻌﻘﻠﻳﺔ ﻭاﻟﺗﻧﻣﻳﺔ اﻻﺧﻼﻗﻳﺔ ﻟﺗﺷﻛﻝ اﻟﻣﻭاﻁﻥ اﻹﺳﻼﻣﻲ اﻟﺻﺎﻟﺢ اﻟﺫﻱ ﺳﻳﺻﺑﺢ ﻓﻳﻣﺎ‬
‫ﺑﻌﺩ اﻟﺭﻛﻳزﺓ اﻻﺳﺎﺳﻳﺔ ﻟﻠﻧﻬﺿﺔ اﻻﺳﻼﻣﻳﺔ اﻟﺷﺎﻣﻠﺔ ﻭﻳﺷﻛﻝ اﻟﻭﺣﺩﺓ اﻟﺭاﺳﺧﺔ اﻟﻣﺗﻣﺎﺳﻛﺔ اﻟﻣﺗزﻧﺔ ﺩاﺧﻝ‬
‫ﺏ ﻣﻠﺊ ﺑﺎﻟﺣﺏ ﻟﻥ ﻳﺷﻊ‬ ‫ﺫاﻛﺭ ﺫﻭ ﻗﻠ ٍ‬
‫ٍ‬ ‫ﺇﻧﺳﺎﻥ‬
‫ٍ‬ ‫اﻟﺟﻣﺎﻋﺔ اﻟﺗﻲ ﺗﻘﻭﺩ اﻟﻲ اﻟﺳﻠﻡ ﻭاﻷﻣﻥ اﻟﺩﻭﻟﻳﻳﻥ ‪ ...‬ﻭاﻥ ﺃﻱ‬
‫ﻣﻧﻪ اﻻ اﻟﺣﺏ ﻭاﻟﺧﻳﺭ ﻟﻠﺑﺷﺭﻳﺔ ﻭﻳﺳﻌﻲ اﻟﻲ ﺧﻳﺭ اﻟﻧﺎﺱ ﻭﺇﻋﻣﺎﺭ اﻻﺭﺽ ﺑﺩﻻً ﻣﻥ ﺗﺩﻣﻳﺭﻫﺎ‪ ،‬ﻭﻋﻠﻲ ﻫﺫا‬
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‫ﻓﺎﻥ اﻷﺳﺎﺱ اﻟﻣﺗﻳﻥ ﻟﺣﻣﺎﻳﺔ اﻟﻧﺎﺱ ﻭﺣﺳﻥ ﺇﺩاﺭﺓ اﻻﺭﺽ ﻳﻛﻣﻥ ﻓﻲ اﻟﺗﺭﺑﻳﺔ اﻻﺧﻼﻗﻳﺔ اﻟﺗﻲ ﻳﺟﺳﺩﻫﺎ‬
‫اﻟﺗﺻﻭﻑ اﻹﺳﻼﻣﻲ اﻟﺫﻱ ظﻝ ﻭﻻ زاﻝ ﻭﺳﻳظﻝ ﻳﺣﻣﻝ اﺳﺱ ﻭﺗﻌﺎﻟﻳﻡ ﻭﻗﻳﻡ اﻟﺩﻳﻥ اﻹﺳﻼﻣﻲ اﻷﺻﻳﻠﺔ‬
‫ﺩﻭﻥ ﺗﺣﺭﻳﻑ اﻭ ﺗﺷﻭﻳﻪ ‪...‬‬

‫ﻟﻘﺩ ﺣﺎﻭﻝ اﻟﺑﻌﺽ اﻟﺗﺷﻛﻳﻙ ﻓﻰ اﻟﺗﺻﻭﻑ ﻭﺇظﻬﺎﺭﻩ ﻓﻰ ﺛﻭﺏ اﻟﺧﺎﺭﺝ ﻋﻠﻰ اﻟﺩﻳﻥ ﻭاﻟﺷﺭﻉ‪ ،‬ﻭﻣﺎ‬
‫اﻟﺗﺻﻭﻑ ﺇﻻ اﻟﺗﺭﻗﻰ ﺑﻳﻥ ﻣﺭاﺗﺏ اﻟﺩﻳﻥ ﺇﺳﻼﻣﻪ ﻭﺇﻳﻣﺎﻧﻪ ﻭﺇﺣﺳﺎﻧﻪ‪ ،‬ﻭﻗﺩ ﻣﻳز ﻋﻠﻣﺎء اﻟﺻﻭﻓﻳﺔ اﻟﺫﻳﻥ ﻫﻡ‬
‫ﺃﻋﻼﻡ اﻟﻔﻘﻪ ﻓﻰ ﻛﻝ زﻣﺎﻥ ﻭﻣﻛﺎﻥ ﺑﻳﻥ ﻫﺫﻩ اﻟﻣﺭاﺗﺏ اﻟﺗﻰ ﻳﺅﺩﻯ اﻟﺧﻠﻁ ﺑﻳﻧﻬﺎ ﺇﻟﻰ اﻟﻬﺎﻭﻳﺔ اﻟﺗﻰ ﻭﺻﻝ‬
‫اﻟﻧﺎﺱ ﺇﻟﻳﻬﺎ اﻵﻥ ﻣﻥ ﻓﺷﻝ ﻓﻰ ﺃﺳﺎﻟﻳﺏ اﻟﺩﻋﻭﺓ اﻟﺗﻰ ﻻ ﻳﺳﺗﺟﻳﺏ ﻟﻬﺎ ﺃﺣﺩ اﻟﻠﻬﻡ ﺇﻻ ﺷﺎﺭﺩ‪.‬‬

‫ﺃﻣﺎ اﻟﻣﺗﺻﻭﻓﻳﻥ اﻟﺫﻳﻥ ﺷﻐﻠﻭا ﺑﺎﻟﻣﻧﺎﻗﺏ ﻭﺗﺭﻛﻭا اﻷﻭﺭاﺩ ﻓﻘﺩ ﺗﺧﻠﻰ ﻋﻧﻬﻡ اﻹﻣﺩاﺩ ﻭﺻﺎﺭﻭا ﻳﺣﻣﻠﻭﻥ‬
‫ﺃﺳﻣﺎء اﻷﺑﺎء ﻣﻥ ﻏﻳﺭ ﻣﻳﺭاﺙ‪ ،‬ﻭﻧﺣﻥ ﻫﻧﺎ ﻧﺑﻳﻥ ﻟﻠﻧﺎﺱ ﺃﻥ اﻟﺗﺻﻭﻑ ﻋﻠﻡ ﻭﻋﻣﻝ‬

‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ...‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ ‪ ...‬ﻗﺎﻝ ﺳﻳﺩﻱ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬
‫ﺃﻳـﻬﺎ اﻟﻧـﺎﺱ ﺟـﺎءﻛﻡ ﺇﺑﺭاﻫﻳﻡ‬ ‫ﻣﻥ ﻛﻣﺎﻝ اﻟﻌﻁﺎء ﻣﻥ ﻓﻳﺽ ﻭﻫﺏ‬

‫ﻭﻟﻰ ﺇﻻ‬
‫ٍ‬ ‫ﻣﺳﻠﻡ ﻭﻻ‬
‫ٍ‬ ‫ﻓﺎﻟﻌﻠﻡ اﻟﻣﻔﺭﻭﺽ ﻋﻠﻰ ﻛﻝ ﻣﺳﻠﻡ ﻭﻣﺳﻠﻣﺔ ﻫﻭ ﻋﻠﻡ اﻟﻔﺭاﺋﺽ اﻟﺗﻰ ﻻ ﻳﺳﺗﻘﻳﻡ ﺷﺭﻉ‬
‫ﺑﻬﺎ‪ ،‬ﺣﻳﺙ ﻳﺄﺧﺫ اﻟﺷﻳﺦ ﺑﻳﺩ اﻟﻣﺭﻳﺩ ﻟﻳﻌﻠﻣﻪ اﻟﻧﻭاﻓﻝ‪ ،‬ﻭﻛﻣﺎ ﺃﻥ اﻟﻧﺎﻓﻠﺔ ظِ ﻝ ﻟﻠﻔﺭﻳﺿﺔ ﻭﻛﻣﺎ ﺃﻥ اﻟﺷﻬﺎﺩﺓ هلل‬
‫ﻭاﻟﺭﺳﻭﻝ ﺑﺎﺏ اﻹﺳﻼﻡ ﻓﺈﻥ ﻧﺎﻓﻠﺔ اﻟﺷﻬﺎﺩﺓ {ﺫﻛﺭ هللا ﻭاﻟﺻﻼﺓ ﻋﻠﻲ اﻟﻧﺑﻲ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ} ﺗﺷ ِّﻛﻝ‬
‫ﺑﺎﺏ اﻹﻳﻣﺎﻥ ﻭﻫﻰ ﺑﺎﺏ اﻟﺳﻳﺭ ﺇﻟﻰ هللا ﴿ﺛﻡ اﺗﻘﻭا ﻭﺁﻣﻧﻭا ﺛﻡ اﺗﻘﻭا ﻭﺃﺣﺳﻧﻭا ﻭهللا ﻳﺣﺏ اﻟﻣﺣﺳﻧﻳﻥ﴾ اﻟﻣﺎﺋﺩﺓ‪،‬‬
‫‪ ...‬ﻭاﻹﻳﻣﺎﻥ ﺑﺿﻊ ﻭﺳﺑﻌﻭﻥ ﺷﻌﺑﺔ ﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻁﺔ اﻷﺫﻯ ﻋﻥ اﻟﻁﺭﻳﻕ ﺇﻟﻰ هللا ﻭﻫﻰ اﻟﻧﻔﺱ اﻷﻣﺎﺭﺓ‬
‫ﺑﺎﻟﺳﻭء‪.‬‬
‫ﻓﻬﻭ اﻟزﻋﺎﻑ ﻭﻗﻣﺔ اﻟﺑﻠﻭا ِء‬ ‫ﺃﻣﺎﺭﺓ ﺑﺎﻟﺳﻭء ﺑﺋﺱ ﺷﺭاﺑﻬﺎ‬
‫ﻋﻧﻛﻡ ﺃﻣﺎﻁ ﻣﺻﺎﺩﺭ اﻹﻳﺫاء‬ ‫ﻓﻰ ﻗﺗﻠﻬﺎ ﻧﻌﻡ اﻟﺛﻭاﺏ ﻟﻘﺎﺗﻝ‬

‫ﻭﺃﻋﻼﻫﺎ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ هللا ﺷﻬﺎﺩﺓ ﻋﻳﺎﻥ ﻻ ﺷﻬﺎﺩﺓ ﻟﺳﺎﻥ ‪...‬‬

‫ﺃﻥ ﻳﺳـﺗﺳﻳﻎ اﻟﺭاﺡ ﺑﺎﻟﻘﻳﻌﺎﻥ‬ ‫ﻣﻥ ﺷﺎﻫﺩ اﻟﻭﺟﻪ اﻟﻛﺭﻳﻡ ﻓﻬﻝ ﻟﻪ‬

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 ‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﺑﻧﺎﺗﻲ‬

‫ﺇﻥ اﻟﺩﻳﻥ ﻫﻭ ﻣﺻﺩﺭ اﻟﻬﺩاﻳﺔ ﻟﻠﻧﺎﺱ ﻭﻣﺻﺩﺭ اﻟﺗﺷﺭﻳﻊ ﻭﻟﻛﻧﻪ ﻟﻳﺱ ﻣِﺣﻭﺭ ﺳﻳﺎﺩﺓ ﺩﻭﻟﺔ ﻋﻠﻲ ﺩﻭﻟﺔ ﺃﻭ‬
‫ﺗﺳﻠﻁ ﻓﺋﺔ ﻋﻠﻲ ﻣﺟﺗﻣﻊ‪ ،‬ﻭاﻥ اﻻﺳﻼﻡ اﻟﺻﻭﻓﻲ ﻭﺟﺩ اﻟﻘﺑﻭﻝ ﻋﻧﺩ ﻋﺎﻣﺔ اﻟﻧﺎﺱ ﻓﻲ ﺷﺗﻲ ﺑﻘﺎﻉ اﻟﻌﺎﻟﻡ ﺣﻳﺙ‬
‫ﻭﺣﺩﺕ اﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ اﻟﻛﺛﻳﺭ ﻣﻥ اﻟﺷﻌﻭﺏ ﻭاﻟﻘﺑﺎﺋﻝ ﻭﺫﻟﻙ ﻻﻋﺗﻣﺎﺩﻫﺎ ﻋﻠﻲ ﻗﻳﻡ اﻹﺳﻼﻡ اﻟﺗﻲ ﺗﺳﺎﻭﻱ‬
‫ﺑﻳﻥ اﻟﺑﺷﺭ‪ ،‬ﺇﻥ اﻹﺳﻼﻡ ﻗﺩ ﺇﻧﺳﺎﺏ ﺑﻠﻁﻑ ﻓﻲ ﻣﻌظﻡ ﺃﺭﺟﺎء اﻟﻌﺎﻟﻡ ﻋﺑﺭ اﻟﻘﺭﻭﻥ اﻟﻣﺎﺿﻳﺔ ﻟﻳﺱ ﻓﻳﻪ ﻗﺳﺭ‬
‫ﻭﻻ ﺇﻛﺭاﻩ ﻭﻻ ﻋﻧﻑ ﻭﻻ ﻳﻌﺭﻑ اﻟﻐﻠظﺔ ﻭﻻ اﻟﻔظﺎظﺔ ﻭﻻ اﻟﻘﺳﻭﺓ ﻭﻻ اﻟﻌﻧﻑ ﻭﺗﻣﻛﻥ ﻣﻥ ﻭﺟﺩاﻥ‬
‫اﻟﻣﺳﻠﻣﻳﻥ ﺑﻝ ﻭاﺻﺑﺢ ﺿﺭﻭﺭﺓ اﺟﺗﻣﺎﻋﻳﺔ ﺑﺟﺎﻧﺏ اﻧﻪ ﻣﺻﺩﺭ ﻟﻠﻬﺩاﻳﺔ ﻭﻣﺻﺩﺭ ﻟﻠﻘﻳﻡ اﻟﻔﺎﺿﻠﺔ ﻭاﻷﺧﻼﻕ‬
‫اﻟﻛﺭﻳﻣﺔ اﻟﺗﻲ ﻫﻲ ﺃﺳﺎﺱ اﻟﻣﻌﺎﻣﻠﺔ ﺑﻝ اﻥ اﻟﺩﻳﻥ اﻹﺳﻼﻣﻲ اﻟﺻﻭﻓﻲ ﺗﺟﺳَّﺩ ﻓﻲ اﻟﻣﻌﺎﻣﻠﺔ‪ ،‬ﻭاﺛﺑﺕ ﻋﻣﻠﻳﺎ ً‬
‫اﻥ اﻟﻌﺑﺎﺩاﺕ ﻟﻳﺳﺕ ﺣﺭﻛﺎﺕ ﺷﻛﻠﻳﺔ ﻭ ﺇﻧﻣﺎ ﺃﺩﻭاﺕ ﻟﺗزﻛﻳﺔ اﻷﺧﻼﻕ ﺗﻌﻣﻝ ﻟﺑﻧﺎء اﻟﺷﺧﺻﻳﺔ اﻹﻧﺳﺎﻧﻳﺔ‬
‫اﻟﺳﻭﻳﺔ ﻭاﻹﻧﺳﺎﻥ اﻟﺻﺎﻟﺢ اﻟﻣﺗﺻﻑ ﺑﺎﻟﺻﺩﻕ ﻭاﻷﻣﺎﻧﺔ ﻭاﻟﻌِـﻔـﺔ ﻭاﻟﺗﻭاﺿـﻊ ﻧﺗﻳﺟﺔ ﻟﻠﺫﻛﺭ ﻭاﻟﺻﻼﺓ ﻋﻠﻲ‬
‫اﻟﻧﺑﻲ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻭاﻟﻘﺩﻭﺓ اﻟﺣﺳﻧﺔ‪ ،‬ﻻ ﺑﺎﻟﻘﻬﺭ اﻟﺗﺷﺭﻳﻌﻲ ﻭﻻ اﻟﻌﻘﺎﺏ اﻟﻘﺎﻧﻭﻧﻲ ﻭﻻ ﺳﻠﻁﺎﻥ‬
‫اﻟﻧﺎﺱ ﺣﺗﻲ ﻳﻛﻭﻧﻭا ﻣﺅﻣﻧﻳـﻥ﴾‬‫َ‬ ‫ﺃﻓﺄﻧﺕ ُﺗ ِ‬
‫ﻛـﺭﻩُ‬ ‫َ‬ ‫اﻻﺭﺽ ُﻛﻠﻬﻡ ﺟﻣﻳﻌﺎ ً‬
‫ِ‬ ‫اﻟﺩﻭﻟﺔ ﴿ﻭﻟﻭ ﺷﺎء ﺭﺑُﻙ ﻵ َﻣ َﻥ َﻣﻥ ﻓﻲ‬
‫ﻙ ﺑﺎﻟﺣِﻛﻣ ِﺔ ﻭاﻟﻣﻭﻋظ ِﺔ﴾ ﴿ﻓﺳﺄﻟﻭا‬
‫ﺳﺑﻳﻝ ﺭِّ ﺑ َ‬
‫ِ‬ ‫ﺏ ﻻﻧﻔﺿّﻭا ﻣـــِﻥ ﺣﻭﻟﻙ﴾ ﴿اُﺩ ُﻉ اﻟﻲ‬ ‫ﻧﺕ َّ‬
‫ﻓظـﺎ ً ﻏﻠﻳ َظ اﻟﻘﻠ ِ‬ ‫﴿ﻭﻟـﻭ ُﻛ َ‬
‫ِﻛﺭ ﺇﻥ ُﻛﻧﺗﻡ ﻻ ﺗﻌﻠﻣﻭﻥ﴾‪.‬‬ ‫اﻫ َﻝ اﻟﺫ ِ‬

‫اﻻﺧﻭﺓ ﻭاﻻﺧﻭاﺕ ‪ ...‬ﻟﻘﺩ ﺗﺣﺩﺛﺕ ﻋﻥ ﺩاء اﻟﻌﺻﺭ ﻭﺧﻁﻭﺭﺓ ﺗﻭﻟﻲ ﻣﺳﺋﻭﻟﻳﺔ اﻻﺭﺷﺎﺩ ﻟﻣﻥ ﻫﻡ ﻏﻳﺭ‬
‫ﻣﺅﻫﻠﻳﻥ ﻟﺫﻟﻙ‪ ،‬ﻭاﺿﺣﺕ اﻧﻌﻛﺎﺳﺎﺕ ﺫﻟﻙ ﻋﻠﻲ اﻟﺣﻳﺎﺓ اﻟﺑﺷﺭﻳﺔ‪ ،‬اﻻ اﻥ ﻫﺫا ﻻ ﻳﻌﻧﻲ اﻧﻪ ﻻ ﺗﻭﺟﺩ اﺳﺑﺎﺏ‬
‫ﺑﺩﻳﻥ ﻣﺎ اﻭ‬
‫ٍ‬ ‫اﺧﺭﻱ ﺗﻬﺩﺩ اﻟﺣﻳﺎﺓ ﻓﻲ اﻟﻛﺭﺓ اﻻﺭﺿﻳﺔ ‪ ...‬ﻓﺎﻻﺭﻫﺎﺏ ﻫﻭ ﻧﺎﺗﺞ ﻟﻠﺗﻁﺭﻑ ﻭﻻ ﻳﻣﻛﻥ اﻥ ﻳﺭﺑﻁ‬
‫ﺕ اﺧﺭﻱ‪ ،‬ﻭﺳﻳﻛﻭﻥ ﻣﻥ ﻏﻳﺭ‬ ‫ﻋﺭﻕ ﻣﺎ اﻭ اﻳﺩﻟﻭﺟﻳ ٍﺔ ﻣﻌﻳﻧـﺔ ﻭﻗﺩ ﺷﻬﺩ اﻟﻌﺎﻟﻡ ﺇﺭﻫﺎﺑﺎ ً ﻣﻣﻥ ﻳﺩﻳﻧﻭﻥ ﺑﺩﻳﺎﻧﺎ ٍ‬
‫ٍ‬
‫اﻻﺭﺽ ﺩﻭﻥ اﻥ ﻧﺗﻁﺭﻕ ﻟﺳﻠﺑﻳﺎﺕ‬‫ٍ‬ ‫اﻟﻣﻧﻁﻘﻲ ﻭ ﻧﺣﻥ ﻧﺗﺣﺩﺙ ﻋﻥ ﺳﻼﻣﺔ اﻟﻛﺭﺓ اﻻﺭﺿﻳﺔ ﻭﺣﺳﻥ اﺩاﺭ ٍﺓ‬
‫اﻟﻧظﺎﻡ اﻟﻌﺎﻟﻣﻲ ﺧﻼﻝ اﻟﺧﻣﺳﻳﻥ ﻋﺎﻣﺎ ً اﻟﻣﺎﺿﻳﺔ ﻭازﺩﻭاﺟﻳﺔ اﻟﻣﻌﺎﻳﻳﺭ ﻭﻣﺎ ﻳﻘﻑ ﺧﻠﻔﻬﺎ ﻣﻥ ﻣﺧﻁﻁﺎﺕ‬
‫ﻁﻣﻌﻳﺔ ﺳﺎﻫﻣﺕ ﺑﺻﻭﺭﺓ ﺭﺋﻳﺳﻳﺔ ﻓﻲ ﻣﻔﺎﻗﻣﺔ اﻻﻭﺿﺎﻉ ﻓﻲ اﻟﻌﺎﻟﻡ ﻭاﺩﺕ اﻟﻲ ﻫﺫا اﻟﺧﻠﻝ ﻭاﻻﺭﺗﺑﺎﻙ اﻟﺫﻱ‬
‫ﻳﻌﻳﺷﻪ اﻟﻌﺎﻟﻡ اﻟﻳﻭﻡ‪ ،‬ﻭاﻥ اﻟﻣﺩﺧﻝ اﻟﺻﺣﻳﺢ ﻟﻠﻭﻟﻭﺝ اﻟﻲ ﻋﺎﻟﻡ ﺁﻣِﻥ ﻣﻁﻣﺋﻥ ﻳﻛﻣﻥ ﻓﻲ ﻣﺩﻱ اﻟﻧﺟﺎﺡ ﻓﻲ‬
‫اﻟﺗﻭﺻﻝ ﻟﺻﻳﻐﺔ ﻻﺩاﺭﺓ اﻟﻌﺎﻟﻡ ﻳﺟﺗﻣﻊ ﻓﻳﻬﺎ اﻟﻌﻠﻡ ﻭ اﻟﺗﻘﻧﻳﺔ ﻣﻊ اﻟﻌﺩاﻟﺔ ﻭ اﻟﻣﺑﺎﺩئ اﻻﻧﺳﺎﻧﻳﺔ ﻭاﻻﺧﻼﻗﻳﺔ‪.‬‬

‫ﺃﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﻭﺑﻧﺎﺗﻲ‬

‫ﻣﻊ اﻧﺗﺷﺎﺭ اﻟﻧﻭﺭ ﻓﻰ ﻏﺭﺏ اﻟﺳﻭﺩاﻥ ﻓﻘﺩ ﺗألﻷﺕ ﺃﻧﻭاﺭ ﺃﺑﺎ اﻟﻌﻭﻧﻳﻥ ﻓﻰ ﺟﻧﻭﺏ اﻟﺳﻭﺩاﻥ ﻭﺑﻼﺩ اﻟﻧﻭﺑﺔ‬
‫ﺣﻳﺙ ﺃﺷﺭﻗﺕ ﺃﻧﻭاﺭ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﻓﻰ ﻛﻝ ﺃﺭﺟﺎء اﻟﺳﻭﺩاﻥ ﻭﻋﻡ اﻟﻧﻭﺭ ﺃﻁﺭاﻑ اﻟﻭﻋﺎء‪.‬‬

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‫هللا ﻫﻭ اﻟﺳﺑﻳﻝ اﻟﻭﺣﻳﺩ ﻟﺟﻣﻊ ﺃﺑﻧﺎء اﻟﺳﻭﺩاﻥ ﺷﻣﺎﻟﻪ ﻭﺟﻧﻭﺑﻪ ﻭﺟﻣﻊ ﺃﺑﻧﺎء اﻟﻭاﺩﻯ ﺷﻣﺎﻟﻪ‬
‫ﺇﻥ اﻟﺣُﺏُ ﻓﻰ ِ‬
‫هللا ﺃﻟـَّﻑ‬
‫ﻗﻠﻭﺑ ِﻬﻡ ﻭﻟﻛﻥَّ َ‬
‫ﺑﻳﻥ ِ‬‫اﻷﺭﺽ ﺟﻣﻳﻌﺎ ﻣﺎ ﺃﻟّـﻔﺕ َ‬
‫ِ‬ ‫َ‬
‫ﺃﻧﻔﻘﺕ ﻣﺎ ﻓﻰ‬ ‫ﻭﺟﻧﻭﺑﻪ ﻋﻠﻰ ﺻﻌﻳﺩ ﻭاﺣﺩ ﴿ … ﻟﻭ‬
‫ﺑﻳﻧﻬُﻡ﴾ اﻷﻧﻔﺎﻝ‪.‬‬

‫ﻭﻓﻲ ﻫﺫا اﻟﺻﺩﺩ اﺭﺟﻭا اﻥ اﺣﻳﻲ ﻋﺑﺭﻛﻡ اﺧﻭﺗﻧﺎ ﻓﻲ ﻣﺅﺗﻣﺭ ﻭاﺩﻱ اﻟﻧﻳﻝ ﺑﺭﺋﺎﺳﺔ اﻟﺩﻛﺗﻭﺭ ﺣﺳﻳﻥ‬
‫ﺕ ﻋﻠﻲ ﺇﺭﺳﺎء‬ ‫اﺑﻭﺻﺎﻟﺢ ﻭﻫﻡ ﻳﺣﻣﻠﻭﻥ ﻫﻡ اﻻﻣﺔ ﻭ ﻣﻌﺎﻧﺎﺗﻬـﺎ ‪ ...‬ﺁﻣﺎﻟﻬـﺎ ﻭﻁﻣﻭﺣﺎﺗﻬﺎ ‪ ...‬ﻳﻌﻣﻠﻭﻥ ﻓﻲ ﺻﻣ ٍ‬
‫اﺳﺱ ﻭﻣﻔﺎﻫﻳﻡ ﺟﺩﻳﺩﺓ ﻟﻣﻣﺎﺭﺳﺔ اﻟﺳﻳﺎﺳﺔ ﻭﺇﺩاﺭﺓ اﻟﺩﻭﻟﺔ ﻟﻁﺎﻟﻣﺎ ظﻠﺕ ﻣﻔﻘﻭﺩﺓ ﻓﻲ ﺑﻼﺩﻧﺎ ﺗﻘﻭﻡ ﻋﻠﻲ‬
‫اﻟﻣﻧﻬﺟﻳﺔ اﻟﻌﻠﻣﻳﺔ ﻭﺗﺭﺗﻛز ﻋﻠﻲ اﻟﺻﺩﻕ ﻭاﻻﻣﺎﻧﺔ ﻭﻣﺻﻠﺣﺔ اﻟﻭﻁﻥ‪ ،‬ﻣﺳﺗﻧﺩﺓ ٍٍُ ﻋﻠﻲ ﻛﻭاﺩﺭ ﻗﻳﺎﺩﻳﺔ ﺗﻠﻘﺕ‬
‫اﺭﻗﻲ ﺃﻧﻭاﻉ اﻟﺗﺄﻫﻳﻝ ﻭاﻟﺗﻧﻣﻳﺔ اﻻﺧﻼﻗﻳﺔ ﻋﻠﻲ ﻳﺩ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﺭﺿﻲ هللا‬
‫ﻋﻧﻪ ﻓﺄﺻﺑﺣﺕ ﺑﺫﻟﻙ اﻟﺳﻧﺩ ﻭاﻟﺿﻣﺎﻥ اﻷﻛﻳﺩ ﻟﺗﺣﻘﻳﻕ اﻟﻧﺟﺎﺡ ﻭﺑﻧﺎء ﻧظﺎﻡ ﺳﻳﺎﺳﻲٍ ﻭﺇﺩاﺭﻱٍ ﺟﺩﻳﺩ ﻳﻘﻭﻡ‬
‫ﻋﻠﻲ اﻟﻌﻠﻡ ﻭاﻷﺧﻼﻕ ﻭﻛﻳﻑ ﻻ ﻭﻫﻭ ﻳﺟﺳﺩ ﻧﻬﺞ اﻟﻣﺻﻁﻔﻲ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ اﻟﺫﻱ ﻗﺎﻡ ﺑﺗﺭﺑﻳﺔ‬
‫ﺻﺣﺎﺑﺗﻪ ﺑﺎﻟﺫﻛﺭ ﻭاﻟﺻﻼﺓ ﻋﻠﻲ اﻟﻧﺑﻲ ﻗﺑﻝ اﻥ ﻳﻭﻛﻝ ﺇﻟﻳﻬﻡ اﻣﺭ اﻟﺩﻭﻟﺔ ‪ ...‬ﻭاﻥ ﻫﺫا اﻟﻧﻬﺞ ﺳﻳﻧﻌﻛﺱ ﺧﻳﺭاً‬
‫ﻟﻳﺱ ﻋﻠﻲ اﻟﺳﻭﺩاﻥ ﻓﺣﺳﺏ ﻭ ﺇﻧﻣﺎ ﻭاﺩﻱ اﻟﻧﻳﻝ اﻳﺿﺎ ً ‪ ...‬ﻭ ﺳﻳﺣﻘﻕ ﻣﺅﺗﻣﺭ ﻭاﺩﻱ اﻟﻧﻳﻝ ﻣﺎ ﺑﺷﺭ ﺑﻪ ﻣﻭﻻﻧﺎ‬
‫اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻲ ﻣﻥ اﻥ ﻣﺻﺭ ﻭاﻟﺳﻭﺩاﻥ ﺳﻳﺗﻭﺣﺩاﻥ‪ ،‬ﻭﻫﻭ اﻣﺭ ﺑﺎﻁﻧﻲ ﺳﻳﺗﺣﻕ ﺩﻭﻥ‬
‫ﺷﻙ اﻭ ﺭﻳﺏ ‪...‬‬

‫اﺧﻭاﻧﻲ اﺧﻭاﺗﻲ ‪ ..‬اﺑﻧﺎﺋﻲ ﺑﻧﺎﺗﻲ‬

‫ﻣﻥ ﺧﻼﻝ ﺣﺩﻳﺛﻲ ﻫﺫا ﺗﺩﺭﻛﻭﻥ ﺧﻁﻭﺭﺓ ﺩاء اﻟﻌﺻﺭ‪ ،‬ﻛﻣﺎ ﺃﻧﻛﻡ ﺗﺩﺭﻛﻭﻥ ﺩﻭاء اﻟﻌﺻﺭ‪ ،‬اﻟﺷﺊ اﻟﺫﻱ‬
‫ﻳﻌﻧﻲ ﺗﻌﺎظﻡ اﻟﻣﺳﺋﻭﻟﻳﺔ اﻟﻣﻠﻘﺎﺓ ﻋﻠﻲ ﻋﺎﺗﻘﻧﺎ ﺟﻣﻳﻌﺎ ً ﻓﻲ اﻟﻣﺭﺣﻠﺔ اﻟﻣﻘﺑﻠﺔ ﻭﻧﺣﻥ ﻧﺗﺻﺩﻱ ﻻﻫﻡ ﻣﺷﻛﻼﺕ‬
‫اﻟﻌﺻﺭ ﻭﻫﻣﻭﻣﻪ‪ ،‬ﻣﻣﺎ ﻳﺟﻌﻠﻧﻲ اﻁﻠﺏ ﻣﻧﻛﻡ ﺟﻣﻳﻌﺎ ً ﺑﺫﻝ اﻟﻣزﻳﺩ ﻣﻥ اﻟﺟﻬﺩ ﻭاﻻﺳﺗﻌﺩاﺩ ﻟﻠﻣﺭﺣﻠﺔ اﻟﻘﺎﺩﻣﺔ‬
‫ﺏ ﻭﺻـﻔﺎ‪ ،‬ﻭﻟﺗﻌﻠﻣﻭا ﺑﺎﻥ ﻣﺭﺣﻠﺔ ﺑﺫﺭ اﻟﺑﺫﻭﺭ ﻗﺩ ﻣﺿﻲ ﻋﻬﺩﻫﺎ ﻭﺣﺎﻥ ﻣﻭﻋﺩ اﻻﻧﺗﺷﺎﺭ‬ ‫ﺑﻛﻝ ﺟ ٍﺩ ﻭﻫﻣ ٍﺔ ﻭﺣ ٍ‬
‫‪ ...‬ﻭﻣﻊ اﺭﺗﻔﺎﻉ ﻣآﺫﻥ ﻣﺳﺟﺩ ﺳﻳﺩﻱ ﻓﺧﺭاﻟﺩﻳﻥ اﻟﺗﻲ ﺑﺩﺃﺕ ﺗﻌﺎﻧﻕ ﻓﺿﺎء اﻟﻘﺭﻥ اﻟﺣﺎﺩﻱ ﻭاﻟﻌﺷﺭﻳﻥ‪ ،‬ﻓﺈﻥ‬
‫اﻫﻡ ﻣﺭاﺣﻝ اﻟﺗﺎﺭﻳﺦ اﻟﺑﺷﺭﻱ اﻻ ﻭﻫﻲ ظﻬﻭﺭ ﺩﻭﻟﺔ ﺳﻳﺩﻱ اﺑﺭاﻫﻳﻡ‬ ‫اﻟﻌﺎﻟ َﻡ ﻋﻠﻲ ﻣﻭﻋ ٍﺩ ﻣﻊ ﻣﺭﺣﻠ ٍﺔ ﻣﻥ ِ‬
‫اﻟﻘﺭﺷﻲ اﻟﺩﺳﻭﻗﻲ اﻟﻲ اﻟﻭﺟﻭﺩ ‪...‬‬
‫اﻟﻔﺭﺡ‬
‫ِ‬ ‫ﺩﻭﻟﺔ اﻟﻌ ِِّز ﻭ ﻛﻧز‬ ‫ﻫﺫﻩ ﺩﻭﻟﺗﻧﺎ ﻗﺩ ﺣﺿﺭﺕ‬

‫ﻗﺎﻝ ﺗﻌﺎﻟﻲ ﻓﻲ ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ ‪...‬‬

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‫ﺩﻳﻥ هللا اﻓﻭاﺟﺎ ً ﻓﺳﺑﺢ ﺑﺣﻣﺩ ﺭﺑﻙ ﻭاﺳﺗﻐﻔﺭﻩ ﺇﻧﻪ‬
‫اﻟﻧﺎﺱ ﻳﺩﺧﻠﻭﻥ ﻓﻲ ِ‬
‫َ‬ ‫َ‬
‫ﺭﺃﻳﺕ‬ ‫هللا ﻭ اﻟﻔﺗﺢ ﻭ‬
‫﴿ﺇﺫا ﺟﺎ ّء ﻧﺻ ُﺭ ِ‬
‫ﻛﺎﻥ ﺗﻭاﺑﺎ﴾‪.‬‬
‫ﺇﻟﻬﻲ ﻧﺳﺄﻟﻙ ﺑﻣﺳﺎﺋﻠﻙ ﻭ ﻧﺭﻏﺏ ﺇﻟﻳﻙ ﺑﻙ ﻓﻲ ﺑﺭﻛﺎﺕ ﻣﺎ ﺃﻧﻁﻘﺗﻧﺎ ﺑﻪ ﻣﻥ ﺣﻣﺩﻙ ﻭﻭﻓﻘﺗﻧﺎ ﻟﻪ ﻣﻥ ﺷﻛﺭﻙ‬
‫ﻭﺗﻣﺟﻳﺩﻧﺎ ﻟﻙ ﻓﻣﺎ اﻳﺳﺭ ﻣﺎ ﻛﻠﻔﺗﻧﺎ ﺑﻪ ﻣﻥ ﺣﻘﻙ ﻭاﻋظﻡ ﻣﺎ ﻭﻋﺩﺗﻧﺎ ﺑﻪ ﻣﻥ ﻧﻌﻣﺎﺋﻙ ﻭﻣزﻳﺩ اﻟﺧﻳﺭ ﻋﻠﻲ‬
‫ﺷﻛﺭﻙ ‪ ...‬اﺑﺗﺩﺃﺗﻧﺎ ﺑﺎﻟﻧﻌﻡ ﻓﺿﻼً ﻭﻁﻭﻻً ﻭﺃﻣﺭﺗﻧﺎ ﺑﺎﻟﺷﻛﺭ ﺣﻘﺎ ً ﻭﻋﺩﻻً ﻭﻭﻋﺩﺗﻧﺎ ﻋﻠﻳﻪ ﺃﺿﻌﺎﻓﺎ ً ﻭﻣزﻳﺩاً‬
‫ﻭﺃﻋﻁﻳﺗﻧﺎ ﻣﻥ ﺭزﻗﻙ ﻭاﺳﻌﺎ ً ﻛﺛﻳﺭاً اﺧﺗﻳﺎﺭاً ﻭﺭﺿﺎ ً ﻭﺳﺄﻟﺗﻧﺎ ﻋﻧﻪ ﺷﻛﺭاً ﻳﺳﻳﺭاً ‪ ...‬ﻟﻙ اﻟﺣﻣﺩ اﻟﻠﻬﻡ ﻋﻠﻳﻧﺎ ﺇﺫ‬
‫ﻧﺟﻳﺗﻧﺎ ﻭﻋﺎﻓﻳﺗﻧﺎ ﺑﺭﺣﻣﺗﻙ ﻣﻥ ﺟﻬﺩ اﻟﺑﻼء ﻭﺩﺭﻙ اﻟﺷﻘﺎء ﻭﻟﻡ ﺗﺳﻠﻣﻧﺎ ﻟﺳﺅ ﻗﺻﺩﻙ ﻭﺑﻼﺋﻙ ﻭﺟﻌﻠﺕ ﻣﻠﺑﺳﻧﺎ‬
‫اﻟﻌﺎﻓﻳﺔ ﻭﺃﻭﻟﻳﺗﻧﺎ اﻟﺑﺳﻁﺔ ﻭاﻟﺭﺧﺎء ﻭﺷﺭﻋﺕ ﻟﻧﺎ اﻳﺳﺭ اﻟﻘﺻﺩ ﻭﺿﺎﻋﻔﺕ ﻟﻧﺎ اﺷﺭﻑ اﻟﻔﺿﻝ ﻣﻊ ﻣﺎ ﻋﺑﺩﺗﻧﺎ‬
‫ﺑﻪ ﻣﻥ اﻟﻣﺣﺟﺔ اﻟﺷﺭﻳﻔﺔ ﻭﺑﺷﺭﺗﻧﺎ ﺑﻪ ﻣﻥ اﻟﺩﺭﺟﺔ اﻟﻌﺎﻟﻳﺔ اﻟﺭﻓﻳﻌﺔ ﻭاﺻﻁﻔﻳﺗﻧﺎ ﺑﺄﻋظﻡ اﻟﻧﺑﻳﻳﻥ ﺩﻋﻭﺓ‬
‫ﺣﺟﺔ ﻣﺣﻣ ٍﺩ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﻋﻠﻲ ﺁﻟﻪ ﻭﺳﻠﻡ‬ ‫ً‬ ‫ً‬
‫ﻣﻧزﻟﺔ ﻭﺃﻭﺿﺣﻬﻡ‬ ‫ﻭﺃﻓﺿﻠﻬﻡ ﺷﻔﺎﻋﺔ ﻭاﺭﻓﻌﻬﻡ ﺩﺭﺟﺔ ﻭﺃﻗﺭﺑﻬﻡ‬
‫ﻭﻋﻠﻲ ﺟﻣﻳﻊ اﻷﻧﺑﻳﺎء ﻭاﻟﻣﺭﺳﻠﻳﻥ ﻭﺃﺻﺣﺎﺑﻪ اﻟﻁﻳﺑﻳﻥ اﻟﻁﺎﻫﺭﻳﻥ ‪...‬‬

‫ﻭﺻﻠﻲ هللا ﻋﻠﻲ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭ ﺁﻟﻪ ﻭﺳﻠﻡ‬

‫ﺳﺑﺣﺎﻥ ﺭﺑﻙ ﺭﺏ اﻟﻌزﺓ ﻋﻣﺎ ﻳﺻﻔﻭﻥ ﻭ ﺳﻼﻡ ﻋﻠﻲ اﻟﻣﺭﺳﻠﻳﻥ ﻭ اﻟﺣﻣﺩ هلل ﺭﺏ اﻟﻌﺎﻟﻣﻳﻥ‬
‫ﺭﺑﻧﺎ ﺗﻘﺑﻝ ﻣﻧﺎ ﺇﻧﻙ ﺳﻣﻳﻊ ﻋﻠﻳﻡ‬
‫ﻭﻛﻝ ﻋﺎﻡ ﻭاﻧﺗﻡ ﺑﺧﻳﺭ‬
‫ﻭﺻﻠﻲ هللا ﻋﻠﻲ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﺁﻟﻪ ﻭﺳﻠﻡ‬
‫ﺳﺑﺣﺎﻥ ﺭﺑﻙ ﺭﺏ اﻟﻌزﺓ ﻋﻣﺎ ﻳﺻﻔﻭﻥ ﻭﺳﻼﻡ ﻋﻠﻲ اﻟﻣﺭﺳﻠﻳﻥ ﻭاﻟﺣﻣﺩ هلل ﺭﺏ اﻟﻌﺎﻟﻣﻳﻥ‬

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 ‫نص ﺧطاﺏ االماﻡ الشيﺦ ابراﻫيﻡ محمد ﻋثمان ﻋبدﻩ البرﻫانﻲ شيﺦ الطريﻘﺔ البرﻫانيﺔ‬
‫الذي وجهﻪ الﻲ ﺃبنائﻪ ﺧالل زيارتﻪ ﺇلﻰ دولﺔ اإلمارات العربيﺔ‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫اﻟﺣﻣﺩ هلل اﻟﺫﻯ ﻻ ﺁﻟﻪ اﻻ ﻫﻭ اﻟﻭاﺣﺩ اﻻﺣﺩ اﻟﻔﺭﺩ اﻟﺻﻣﺩ ﻟﻪ اﻷﺳﻣﺎء اﻟﺣﺳﻧﻰ اﻟﺫﻯ ﻟﻳﺱ ﻛﻣﺛﻠﻪ ﺷﻰْ ء‬
‫ً‬
‫ﺭﺣﻣﺔ ﻟﻠﻌﺎﻟﻣﻳﻥ‬ ‫ﻋﻠﻰ ﻧﻭﺭ اﻟﻧﻭﺭ اﻟﺳﺭاﺝ اﻟﻣﻧﻳﺭ ﻭاﻟﺻﺭاﻁ اﻟﻣﺳﺗﻘﻳﻡ ﻟألﻭﻟﻳﻥ ﻭاﻷﺧﺭﻳﻥ‬‫ٍ‬ ‫ﻭﺻﻠﻰ هللا‬
‫ً‬
‫ﻭﺟﻣﻠﺔًُ‬ ‫ﻭﻧﺟﻳ ِﻪ ﻭﻭاﺭﺛ ُﻪ ﺑﻌﺿﺎ ً‬
‫ِ‬ ‫ﻯ ﻣﻧﻪ ﻭﺑﻪ اﻟﻣﺻﻁﻔﻰ ﻭاﻟﻣﻘﺗﺩﻯ ﺻﺭاﻁ اﻟﻣﺻﻁﻔﻰ‬
‫ﻭﻋﻠﻰ اﻟﺫ ٍ‬
‫· اﻟﻘﺎﺋﻝ‪:‬‬
‫ﻳﻥ َﻣﻥْ َﺩا َﻡ ﻣ ُْﻠ ُﻛ ُﻪ‬ ‫ﻙ َﻳ ْﻭ ِﻡ اﻟ ِّﺩ ِ‬
‫َﻭ َﻣﺎﻟِ ُ‬
‫ـﺎﺽ َﻋﻠﻰَّ ﺧ ِْـﻠ َﻌ َﺔ ْاﻟ َﻣـﺎﻟِ ِﻛ َّﻳ ِﺔ‬ ‫ﺃَ َﻓ َ‬
‫ﺇِ ِﺫ اﻟ َّﻧﺎﺱُ ﻓِﻰ ﺃ ُ ِّﻡ اﻟﺻَّﻼ ِﺓ َﺗ َ‬
‫ﺿﺭَّ ﻋُﻭا‬
‫هللا َﺣ َّﺗﻰ ِﻳﻬْـ َﺗ ُﺩﻭا ِﺑ ِﻬـ َﺩا َﻳﺗِﻰ‬
‫ﺇِﻟَﻰ ِ‬
‫ﻓِﺈِﻥَّ ﺻِ َﺭاﻁِ ﻰ ﻣُﺳْ َﺗﻘِﻳ ُﻡُُ َﻭ َﺗ ِﺎﺑـﻌِﻰ‬
‫َﻋﻠَﻰ ﺃَ َﺛ ِﺭﻯ َﻳﺳْ َﻌﻰ ﺇِ َﺫا اﻟ َّﻧﺎﺱُ َ‬
‫ﺿﻠَّ ِ‬
‫ﺕ‬
‫ـﺭ ُ‬
‫اﻁ ْاﻟﻣُﺻْ َﻁ َﻔﻰ َﻭ َﻧ ِﺟﻳ ُﻪ‬ ‫َﻭﺇِ ِّﻧﻰ ﺻِ َ‬
‫َﺗ َﻔﺭَّ َﻕ ُﺣﺳَّﺎﺩِﻯ َﻋـﻠَﻰ ُﻛ ِّﻝ ﻓِـﺭْ َﻗ ِﺔ‬

‫ﺻ َﻔ َﺢ ﻭﻛﺫﻟﻙ ﻳﻔﻌﻝ اﻟﺫﻯ ﺇﻥ ﺷﻁﺣﻧﺎ ﻣﺎﻋﺳﺎﻧﺎ ﺇﻻ ﺃﻥ ﻧﻘﻭﻝ ‪:‬‬

‫اﻟﺫﻯ ﺃﻋﻁﻰ ﻓﺄﻛﻣﻝ ﻭﻣﻧﺢ ﻓﺄﻓﺎﺽ ﻭﺃﻣﻬﻝ َﻭ َ‬
‫ﻳﻔﻧﻰ اﻟزﻣﺎﻥ ﻭﻓﻳﻪ ﻣﺎ ﻟﻡ ﻳﻭﺻﻑ‬ ‫ﻭﻋﻠﻰ ﺗﻔﻧﻥ ﻭاﺻـﻔﻳﻪ ﺑﺣﺳـﻧﻪ‬

‫· ﺇﺧﻭاﻧﻰ ﻭﺃﺧﻭاﺗﻰ ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ﺑﺎﻹﻣﺎﺭاﺕ‬

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‫اﻟﺟزﻳﻝ ﻋﻠﻰ ﺇﺳﺗﻘﺑﺎﻟﻛﻡ اﻟﻌظﻳﻡ ﻭﺿﻳﺎﻓﺗﻛﻡ اﻟﻛﺭﻳﻣﻪ ﻭﻗﺩ ﻧزﻟﻧﺎ ﺃﻫﻼً‬ ‫ٍ‬ ‫ﺗﺣﻳﺔ ﻁﻳﺑﺔ ﻣﺑﺎﺭﻛﺔ ﻟﻛﻡ ﻭاﻟﺷﻛﺭ‬
‫ﻭﺣﻠﻠﻧﺎ ﺳﻬﻼً ﺟزﻳﺗﻡ ﺧﻳﺭاً ﻭﺩﻣﺗﻡ ﺩﺧﺭاً ﻹﺧﻭاﻧـﻛـﻡ ﻭﻟﻠﻣﺳﻠﻣﻳﻥ ﺟﻣﻳﻌﺎ ﻓﺣﻘﺎ ً ﻣﺎ ﻗﺎﻟﻪ اﻟﻭاﻟﺩ‪:‬‬
‫ُﻭﻉ َﻓﺿْ ﻠ َِﻰ َﺷﺭْ َﺑ ًﺔ‬ ‫َﻣﻥْ َﺫ َ‬
‫اﻕ ﻣِﻥْ َﻳ ْﻧﺑ َ‬
‫ﺎﻕ َﻭ َﻣـﺎﻟَ ُﻪ َﺗ ْﻘﺗِﻳ ُﺭ‬
‫ﻳُﻭ َﻗﻰ اﻟ ِّﻧ َﻔ َ‬

‫ﺎﻥ ﻓِﻰ َﻛ َّﻔ ْﻳ ِﻪ َﺑﻌْ ﺽُ َﻣ َﻛ ِ‬

‫ﺎﺭﻣِﻰ‬ ‫َﻣﻥْ َﻛ َ‬
‫َﻁـﺎﻟَ ْ‬
‫ﺕ َﻳ َﺩاﻩُ َﻭ َﻣﺎﻟَ َﻬﺎ َﺗ ْﻘﺻِ ﻳ ُﺭ‬

‫· ﺃﺣﺑﺎﺋﻰ‬
‫اﻟﺣﻣﺩ هلل ﻭﺑﻔﺿﻝ هللا ﻭﻣﺷﺎﻳﺧﻧﺎ اﻟﻛﺭاﻡ اﻟﺑﺫﺭﺓ اﻟﺗﻰ ﺑﺫﺭﻫﺎ اﻟﻭاﻟﺩ ﻗﺩ ﺗﺭﻋﺭﻋﺕ ﻭﺭﺃﺕ اﻟﻧﻭﺭ ﻓﻰ ﻛﻝ‬
‫ﺭﻛﻥ ﻣﻥ ﺃﺭﻛﺎﻥ اﻟﻣﻌﻣﻭﺭﻩ ﻭﻗﻭﻟﻪ ﻭﻟﺗﻧﺷﺭﻭا ﺭاﻳﺎﺕ ﻋزﻯ ﻧﺻﺏُ ﺃﻋﻳﻭﻧﻧﺎ ﻭﻣﻧﻬﺟ ُﻪ ﺩﺃﺑﻧﺎ ُ ﻭﺷﺄﻭﻧﺎ ﻭﻏﺎﻳﺗﻪ‬
‫ﻏﺎﻳﺗﻧﺎ‬
‫· ﻓﻬﻭ اﻟﻘﺎﺋﻝ‪:‬‬
‫ﺎزا َﻝ ﻋِ ز َﻧﺎ‬ ‫ﻻز ْﻟ ُ‬
‫ﺕ َﻣ َ‬ ‫َﻭ َﻣﺎز ْﻟ ُ َ‬
‫ﺕ ﺃ ْﻭ ِ‬ ‫ِ‬
‫ﺕ ْاﻟ َﺣ ِﺑﻳ ِ‬
‫ﺏ َﻓﺗِﻳﻠَﺗِﻰ‬ ‫َﻭ ُﺗﻭ َﻗ ُﺩ ﻣِﻥْ َز ْﻳ ِ‬
‫اﻟﻰ ﻳﻭﻡ ﻛﺭاﻣﺗﻪ ﻳﻭﻡ ﻳﻘﻭﻝ اﻟﺣﻕ ﻣﻘﺎﻟﺗﻪ‪.‬‬

‫· ﻗﻭﻟﻪ اﻟﺣﻕ ﻭﻫﻭ اﻟﻘﺎﺋﻝ‪:‬‬

‫ﺃُﻭﺩ َ‬
‫ِﻉ اﻟﺳِّﺭَّ َﻭاﻟﺳ ََّﺭا ِﺋ ُﺭ َﻏﻳْﺏُ ُُ‬
‫َﻛﺎظِ ـ ُﻡُُ ﻋِ ْﻠ َﻣ ُﻪ َﻭﻧِﻌْ َﻡ ْاﻟ َﻛظِ ﻳ ُﻡ‬
‫َﻣﻥْ َﺭﺁﻧِﻰ ﻟَـ َﺩ ْﻳ ِﻪ َﻓ َ‬
‫ﺎز ِﺑﺳِ ﺭِّ ﻯ‬
‫ﻓِﻰ َﺟ َﻧﻰ َﺟ َّﻧ َﺗ ْﻳ ِﻪ ﺳِ ﺭ َﻛﺗِﻳ ْـ ُﻡ‬
‫ﺎﺣ ْﻳ ِﻪ َﺭﺣْ َﻣـﺗِﻰ َﻭﻟَ َﺩ ْﻳ ِﻪ‬
‫ﻓِﻰ َﺟ َﻧ َ‬
‫ْﻥ َﻳ ْﻠ َﻘﻰ اﻟﻠَّﻁِ ﻳ ُﻡ‬
‫ﻋِ َﻭﺽُ ْاﻟ َﻭاﻟِ َﺩﻳ ِ‬
‫ﻓِﻰ َﻳﻣِﻳ َﻧ ْﻳ ِﻪ ﻗُ َّﻭﺗِﻰ َﻭﻣ َ‬
‫ِـﺭاﺳِ ﻰ‬
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 ‫ِﺑﻠِ َﺳـﺎ َﻧ ْﻳ ِﻪ َﻋـﺎﻟِ ُﻡُُ َﻭ َﻋـﻠِﻳ ُﻡ‬
‫اﺕ َﻳ ْﻭ ٍﻡ‬ ‫ﺎﺡ َﻟ ْﻭ َﺫ َ‬ ‫ِّ‬
‫َﻭ ِﺭ َﻳﺎ ُﺡ اﻟﻠ َﻘ ِ‬
‫ﺕ ُﺣـ َّﺑ ُﻪ َﻓ ِﺭﻳـﺢ َﻋﻘِﻳ ُﻡ‬ ‫َﻋ ِﺩ َﻣ ْ‬
‫َﻭﻋﻠَﻰ ِ‬
‫هللا َﺑﻌْ ُﺩ َﻗﺻْ ُﺩ َﺳ ِﺑﻳﻠِﻰ‬
‫ْﺙ َﻫﺏَّ اﻟ َّﻧﺳِ ﻳ ُﻡ‬‫هللا َﺣـﻳ ُ‬
‫ِﻫ َﺑ ُﺔ ِ‬
‫َ‬
‫ِﻳﻥ َﻣ َﺗﺎﻋِ ﻰ‬ ‫َﻭ َﻋﻠَﻰ َﻛﺎﻫ ِِﻝ اﻷﻣ ِ‬
‫َﻭ َﻋﻠَـ ْﻳ ِﻪ اﻷَ َﻣﺎﻥُ َﻭﻫ َُﻭ اﻟﺻ َِّﺭﻳ ُﻡ‬
‫· ﺗﻘﻭﻳﻡ ﻫﺫا اﻟﻌﻣﻝ اﻟﻛﺑﻳﺭ اﻟﺫﻯ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻫﺩاﻳﺔ ﺃُﻣﺔ اﻟﻣﺻﻁﻔﻰ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻳﺣﺗﺎﺝ اﻟﻰ‬
‫ُ‬
‫ﻭﺗﺭاﺑﻁ ﻭﺗﻛﺎﻓﻝ ﻣﻥ ﺃﺑﻧﺎء ﻫﺫﻩ اﻟﻁﺭﻳﻘﺔ ﻛﻳ ٍﺩ ﻭاﺣﺩﻩٍ‪ ،‬ﻭﺃﻋـﻠﻣﻭا ﺃﺑﻧﺎﺋﻰ ﺃﻥ ﻓﻰ‬ ‫ﻋزﻳﻣ ٍﺔ ﺻﺎﺩﻗ ٍﻪ ﻭﻫﻣ ٍﻪ ﻋﺎﻟﻳ ٍﺔ‬
‫ﻭﺭ ﻳﻘﻭﻡ ﺑﻪ ﻭﻋﻣﻝ ُﺧصّ ﺑﻪ ﻭﻣﻧﻛﻡ ﻭﺑﻛﻡ ﻳﺗﻡ اﻟﻣﻧﺷﻭﺩ ﻓﻰ ﻛﻝ ﻣﻛﺎﻥ‬ ‫ﻫﺫا اﻟﻔﺿﻝ ﻟﻛﻝ ﻭاﺣ ٍﺩ ﻣﻧﻛﻡ ﺩَ ِ‬
‫ﻭزﻣﺎﻥ ﻭﺑﺧﻼﻑ ﻣﺎ ﻛﺎﻥ ﻣﻌﺭﻭﻓﺎ ﻓﺎﻟﻌﻣﻝ ﻭاﻟﻔﺿﻝ ﻳﻘﻭﻡ ﺑﻪ ﺃﺑﻧﺎء اﻟﻁﺭﻳﻘﺔ ﺟﺳﺩاً ﻭﺭﻭﺣﺎ ً ﻻ ﺑﻌﻭﻥ‬
‫اﻟﻣﻼﺋﻛﺔ‪ ،‬ﻭﻗﺻﺔ اﻟﻣﻼﺋﻛﺔ اﻟﻛﺑﺎﺭ اﻟﻠﺫﻳﻥ ﻭﻫﺑﻬﻡ ﺳﻳﺩﻧﺎ ﻭﻣﻭﻻﻧﺎ اﻟﺣﺳﻳﻥ ﻟﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﻟﺧﺩﻣﺔ اﻟﻁﺭﻳﻘﺔ‬
‫ﺧﻳﺭ ﺩﻟﻳﻝ‪.‬‬

‫ﻣﺳﺅﻟﻳﺗﻰ‪ .‬ﺃﻣﺭ‪ ،‬ﻭﻗﺩﺭ ﻣﺣﻛﻡ‪،‬‬

‫ِ‬ ‫· ﺇﻋﻠﻣﻭا ﺃﻥ ﻣﺳﺅﻟﻳﺔ ﻫﺫﻩ اﻟﻁﺭﻳﻘﺔ اﻷﻡ اﻟﺗﻰ ﻳﺅﻝ ﺇﻟﻳﻬﺎ ﺃﻣﺭ ﻛﻝ اﻟﻁﺭاﺋﻕ‬
‫ﻭﻗﺩﻳﻡ‪ - .‬ﻭﺃﻧﺎ ﻟﻬﺎ ‪-‬‬
‫ﻭﺑﻔﺿﻝ هللا ﻭﻣﺷﺎﻳﺧﻧﺎ ﻟﻬﺎ ﺣﺎﻓظ ﺃﻣﻳﻥ ﻭﻻ ﻳﺣﻳﺩ ﺑﻳﻧﻰ ﻭﺑﻳﻧﻬﺎ ﻛﺎﺋﻥ ﺃﻭ ﻛﺎﻥ ﻟﺣظﺔ ﻟﻳﻝ ﺃﻭ ﻧﻬﺎﺭ ﻭﻻ‬
‫ﺳﻔﺭ ﺃﻭ ﻣﻛﺎﻥ‪ .‬ﻭﻋﻠﻰ ﻗﺩﺭ ﺃُﻭﻟﻰ اﻟﻌزﻡ ﺗﺄﺗﻰ اﻟﻌزاﺋﻡ‪.‬‬
‫ﺳﻘﺎﻡ ﺃﻭﺑﻌﺩ ٍ‬
‫ٍ‬ ‫ﻣﺭﺽ ﻭﻻ‬
‫ٍ‬

‫ﻭﻟﻭﻻ ﻗﻭﻟﻪ ﺃﺧﻔﺽ ﺟﻧﺎﺣﻙ ﻳﺎﺑﻧﻰ ‪ ...‬ﺃﻭﻟﻡ ﻳﻘﻝ ﺩﻋﻭا اﻟﺭاﻋِ ﻰ ﻳﻘﻭﺩ اﻟﻰ اﻟﺻﻭاﺏ‪.‬‬

‫· ﺃﻋﻠﻣﻭا اﺑﻧﺎﺋﻰ ﺇﻥ اﻟﺭﺣﻣﻪ ﺃﺻﻼً ﺳﺎﺑﻘﺔ‪ .‬ﻭاﻟﻣﻬﻠﺔ ﻭاﻟﻌﻔﻭ ﺷﺎﻣﻝ ﻭﺑﻳﻥ اﻟﺭﺟﺎﻝ ﻋُﺭﻓﻧﺎ ﺑﺎﻟﺻﻔﺣﺎﺕ‪ ،‬ﻭﻟﻛﻥ‬
‫ﻻ ﺗﻧﺳﻭا ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪:‬‬
‫﴿ ﺇﻥ اﻟﺫﻳﻥ اﻣﻧﻭا ﺛﻡ ﻛﻔﺭﻭا ﺛﻡ اﻣﻧﻭا ﺛﻡ ﻛﻔﺭﻭا ‪﴾...‬‬
‫· ﻭﻗﻭﻟﻪ ﺭﺿﻰ هللا ﻋﻧﻪ‪:‬‬

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 ‫ﻗُ ْﻠ ُﺗ ْﻡ َﻛ ِ‬
‫ـﺭﻳﻣًﺎ َﻳــﻭ َﻡ َﻣ َّﻛ َﺔ ﺇِ َّﻧﻧِﻰ‬
‫ﺃَﻋْ ﻔُﻭ َﻭﺃَﺻْ َﻔ ُﺢ َﻭاﻟﺳ َِّﺑﻳ ُﻝ ُﻳ َ‬
‫ﺿﺎ ُء‬
‫ﺻﺎﻟَ ُﻛ ْﻡ‬ ‫ﺕ ِﺧ َ‬ ‫ﺃَ َﻓﻼ ﺃَﺟُﻭ ُﺩ َﻭ َﻗ ْﺩ َﻭ َﺭ ْﺛ ُ‬
‫ﺽ ﺃَ ْﻧ ُﺗ ُﻡ اﻟﻁﻠَ َﻘﺎ ُء‬
‫َﻳﺎ ﺃَﻫْ ـ َﻝ َﺧ ْﻭ ٍ‬
‫َﻓﺈِ ِﻥ ا ْﻧ َﺗ َﻬـ ْﻳ ُﺗ ْﻡ َﺑﻌْ ـ َﺩ َﺫﻟِ َ‬
‫ﻙ َﻧ ْﻧ َﺗ ِﻬﻰ‬
‫َﻭﺇِ َﺫا َﺭ َﺟﻌْ ـ ُﺗ ْﻡ َﺑﻌْ ـ َﺩ َﻫﺎ َﻓﻠِ َﻘﺎ ُء‬

‫ﻣﻥ ﺟﺎﺋﻧﺎ ﻭﺃﻁﺎ َﻋﻧﺎ َﻭﺗ َﺑﻊ ﺇﺭﺷﺎﺩﻧﺎ ﻳﻧﺟﻭا ﻭﻳﻧﺟﻰ ﺃﻫﻠ ُﻪ ﺑﻧﺟﺎﺗ ِﻪ‪ .‬ﻭﻫﺫا ﻗﻭﻝ ﻟﻭ ﺗﻌﻠﻣﻭﻥ ﻋظﻳﻡ ‪ -‬ﻭﺃﻧﻌﻡ‬
‫ً‬
‫ﻭﺗﻔﺭﻗﺔ‬ ‫ﻗﻭﻡ ٍُ ﺟﺎﺅا ﻣﻥ ﺃﺟﻝ اﻟﻬﺩاﻳﺔ ﻭاﻹﺭﺷﺎﺩ ﻁﺎﻟﺑﻳﻥ اﻟﻧﺟﺎ َﺓ ﻳﻌﻳﺛﻭا ﻓﺳﺎﺩاً‬
‫ﺑﻪ ﺳﻔﺭ ﻭﺟ َّﻝ ﺳﻔﻳﺭ ‪ -‬ﻓﻣﺎ ﺑﺎﻝ ٍ‬
‫ُ‬
‫ﻭﻳﺭﺿﻭﻥ ﺑﺎﻟﺩﻧﻳ ِﺔ ﻣﻐﻧﻡ ُُ ﻳﺷﺑﻌﻭﻥ ﻧﻔﻭﺳﻬﻡ ﻭﻗﺩ ﺃ َُُُ ﻣﺭﻭا ﺑﻘﺗﻠﻬﺎ ﻳﺳﺗﻐﻠﻭﻥ ﻁﻳﺑﺔ ﻭﻣﺣﺑﺔ ﺃﺑﻧﺎء اﻟﻁﺭﻳﻘﺔ‬
‫َ‬
‫ﻷﻏﺭاﺿﻬﻡ اﻟﺧﺎﺻﺔ ﻳﺅﺫﻭﻧﻬﻡ ﻭﻳﻌﻛﺭّ ﻭﻥ ﺻﻔﻭﻫﻡ – ﺃزﻟﻬﻡ اﻟﺷﻳﻁﺎﻥ ﻭﺧﺎﺏ ظﻧﻬﻡ ﻭﺇﻧﻰ ُُ ﻣظﻬ ُﺭ ﻣﺎ ﻛﺎﻥ‬
‫ﻓﻰ اﻟﻛﺗﻣﺎﻥ‪.‬‬

‫ﻭاﻟﺗﺎﺭﻳﺦ ﺩاﺋﻣﺎ ً ﻳﻌﻳ ُﺩ ﻧﻔﺳﻪ ﻭﺃﻣﺛﻠﺔ اﻟﺫﻳﻥ َُزﻟّﺕ ﻗﺩﻣﻬُﻡ َﻭ َﻁﻐﺕ ﻧﻔﻭﺳﻬﻡ ﻓﻰ ﺗﺎﺭﻳﺦ اﻟﻁﺭﻳﻘﺔ ﻣﻭﺟﻭﺩ‬
‫ﻭﻣﺎزﻟﺕ ﺃﺫ ّﻛﺭ ﻓﻰ ﻣﺧﺗﻠﻑ اﻟﻣﻧﺎﺳﺑﺎﺕ ﻣﺛﻝ ﻫﺫﻩ ﻭﻏﻳﺭﻫﺎ‬
‫ُ‬ ‫ﻭاﻟﻌﺎﻗﻝ ﻣﻥ ﺇﺗﻌظ ﻣﻥ ﺃﺧـﻁـﺎء ﻭزﻻﺕ ﻏﻳﺭﻩ‬
‫ﻋﻥ ﻗﺻص ﻣﺛﻝ ﻫﺅﻻء ﻛﻳﻑ ﺃﺧﻁﺅا ﻭﻛﻳﻑ اﻟﺣﻣﺎﻳﺔ ﻣﻥ ﺫﻟﻙ اﻟﺧﻁﺄ‪.‬‬

‫ﺇﻋﻠﻣﻭا ﺃﺑﻧﺎﺋﻰ ﺇﻥ اﻟﻁﺭﻳﻘﺔ ﺣُﺳﻥ ﺇﺳﺗﻣﺎﻉ ﻭ ُﺣﺳﻥ ﺇﺗﺑﺎﻉ‪ .‬ﻭﻫﺫا ﻳﻘﻭﻡ ﺃﻭﻻ ﻋﻠﻰ اﻟﻣﺣﺑﻪ ﻭﻫﻰ ﺃﺻﻼً ﻣﻥ‬
‫اﻟﻣﺷﺎﻳﺦ ﻛﻣﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ ﻳﺣـﺑﻬﻡ ﻭﻳﺣـﺑﻭﻧﻪ ﴾ ﻭﺷﺭﻁ اﻟﻣﺣﺑﺔ اﻟﻁﺎﻋﺔ ﻛﻣﺎ ﻗﺎﻝ اﻟﻭاﻟﺩ ﻗﻭاﻡ ﻁﺭﻳﻕ اﻟﻘﻭﻡ‬
‫ﺣﺏُ ﻭﻁﺎﻋ ُﺔ ﻭﻣﺣﺑﺔ اﻟﻣﺭﻳﺩ ﻟﻠﺷﻳﺦ ﻫﻰ اﻟﻣﻬﻣﺔ ﻭﻟﻳﺳﺕ ﻣﺣﺑﺔ اﻟﺷﻳﺦ ﻟﻠﻣﺭﻳﺩ‪ .‬ﺛﻡ اﻟﻌﻘﻳﺩﺓ اﻟﺻﺎﺩﻗﺔ اﻟﻧﺎﺑﻌﺔ‬
‫ﻣﻥ اﻟﻘﻠﺏ ﻭﻟﻳﺱ ﻣﻥ اﻟﻠﺳﺎﻥ ﻭﻛﺛﻳﺭﻭﻥ َﺟ ِﻬﻠﻭا ﻭﻻﻳﺔ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺭُﻏﻡ ﺇﺻﻁﺣﺎﺑﻬﻡ ﻟﻪ ﺳﻧﻳﻥ‪ .‬ﻟﻘﺩ ﺃﺧﻔﻰ‬
‫اﻟﻭاﻟﺩ ﻧﻔﺳﻪ ﻭﻛﺎﻥ اﻟﺧﻔﺎء ﻣزﻳﺗﻪ ﻭﻭﻗﺎﻳﺗﻪ َﺟ َﻌﻠﺗ ُﻪ ﻳﺟﺩ اﻟﻌﺫﺭ ﺑﺣﺟﺔ ﻻ ﻳﻌﻠﻣﻭﻥ ﻭﻟﻛﻥ اﻟﻭﺿﻊ ﻳﺧﺗﻠﻑ اﻻّﻥ‬
‫ﻓﻘﺩ ﺫﻛﺭ ﻭﺃظ َﻪ َُﺭ اﻟﻭاﻟﺩ ﻓﻰ ﺟﻣﻳﻊ ﻗﺻﺎﺋﺩﻩ ﻣﺎ ﻻ ﻳﺟﻌﻝ ﻋﺫﺭ ﻷﺣﺩ ﻗﻁ‪ .‬ﻭﺇﺫا ﺗﺩاﺭﺳﺗﻡ ﻭﺗﻣﻌﻧﺗﻡ ﻭﺗﺣﻘﻘﺗﻡ‬
‫ﻓﻰ ﺷﺭاﺏ اﻟﻭﺻﻝ ﻟﻣﺎ ﺿ َّﻝ ﻋﻧﻛﻡ ﻓﻰ ﺳﻣﺎ ِء اﻟﻐﻳﺏ ﻧﺟﻡ ﺛﺎﻗﺏ – ﻭﻟﻛﻥ ﻻ ﻳﻧﻔﻊ اﻷﻋﻣﻰ ﻭﻻ اﻟﻣﺗﻌﺎﻣﻰ‪.‬‬
‫ﻓﺎﻟﻣﺣﺑﺔ ﻭاﻟﻌﻘﻳﺩﻩ ﻗﺎﻋﺩﺓ ﺣﺳﻥ اﻹﺳﺗﻣﺎﻉ ﻭﺣﺳﻥ اﻹﺗﺑﺎﻉ ﻭﻟﻠﺣﻔﺎظ ﻋﻠﻳﻬﻣﺎ ﻭﺗﻘﻭﻳﺗﻬﻣﺎ اﻹﺟﺗﻬﺎﺩ ﻓﻰ‬
‫ﻭاﺭﺩ‪ .‬ﻭاﻹﺟﺗﻬﺎﺩ ﻭاﻻﺳﺗﻔﺎﺩﺓ ﻣﻥ اﻟﻭﻗﺕ‬ ‫اﻷﻭﺭاﺩ‪ .‬ﻭﻣﺩﺩ اﻷﻭﺭاﺩ ﻣﻧﻬﺎ ﻭﻓﻳﻬﺎ‪ .‬ﻭﻣﻥ ﻟﻳﺱ ﻟﻪ ﻭﺭﺩ ﻟﻳﺱ ﻟﻪ ِ‬
‫ﻭﻋﺩﻡ ﻣﺿﻳﻌﺗﻪ ﻓﻰ اﻟﻘﻳﻝ ﻭاﻟﻘﺎﻝ ﻭاﺟﺏ ﻟﺫا ﺳﻣﻰ ﺑﺎﻟﺟﻬﺎﺩ اﻻﻛﺑﺭ – ﻭاﺫا ﺃﺭﺩﺗﻡ ﻧﻭاﻝ اﻟﺑﺭ ﻓﺄﻧﻔﻘﻭا ﻣﻣﺎ‬
‫ﺗﺣﺑﻭﻥ‪.‬‬

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‫ﻳﻘﻭﻝ اﻟﻣﺻﻁﻔﻰ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪( :‬ﺑﻌﺛﺕ ﻻﺗﻣﻡ ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ)‪ ،‬ﻓﻣﻥ ﻋﻣﻝ ﺑﻣﺎ َﻋﻠِ َﻡ ﺣﺳُﻥ‬
‫ُﺧﻠ ُ َﻘ ُﻪ‪ .‬ﻭاﻟﺻﻭﻓﻰ َﺣﺳُﻥ اﻟ ُﺧﻠﻕ‪ .‬ﺃﺫ ِّﻛﺭ ُﻛﻡ ﺑﻣﺎ ﻗﺎﻟﻪ اﻟﻭاﻟﺩ‪:‬‬
‫· ﻳﻘﻭﻝ ﻓﻰ اﻟﻬﻣزﻳﻪ‪:‬‬
‫ﺿ ُﻬ ْﻡ‬‫ﻻﺧﻳ َْﺭ ﻓِﻰ َﻗ ْﻭ ٍﻡ ﻳ َُﺣـ ِّﻘـ ُﺭ َﺑﻌْ ُ‬
‫َ‬
‫ﻙ َﻋﻼ َﻣ ُﺔ اﻟﺳ َﻔ َﻬﺎ ِء‬ ‫َﺑﻌْ ﺿﺎ ً َﻭﺗ ِْﻠ َ‬
‫ـﻥ اﻟﻠِّ َﺋ ِﺎﻡ َﺗ َﺭﻓﻊُُُ‬ ‫َﺷﺄْﻥُ ْاﻟﻛ َ‬
‫ِـﺭ ِاﻡ َﻋ ِ‬
‫ِﻰ ﺫِﻯ ِﺑ َﺣﻕ ﺷِ ﻳ َﻣ ُﺔ ْاﻟ ُﻌ َظ َﻣ ِ‬
‫ﺎء‬ ‫ﻫ َ‬
‫َﻣﺎ َﺳﺭَّ ﻧِﻰ َﻳ ْﻭﻣًﺎ ﺳِ َـﻭﻯ َﻗ ْﻭ ٍﻝ َﺧﻼ‬
‫ﻣِـ ْﻧ ُﻪ اﻟﺭِّ َﻳﺎ ُء َﻭﻟَ ْﻭ ِﺑ ِﻪ ﺇِ ْﻁ َﺭاﺋِﻰ‬
‫· ﻭﻛﻣﺎ ﻗﺎﻝ ﻓﻰ اﻟﺭﺟﻳﻪ‪:‬‬
‫ﺙ ﻓِﺈِ َّﻧ ُﻪ‬‫ﺏ ْاﻟ َﺣـﺩﻳ ِ‬‫َﻭ َﺗ َﻳ َّﻣﻣُﻭا َﻋ ْﺫ َ‬
‫اﻹ ْﻗ َﺩ ِاﻡ‬ ‫ُ‬ ‫َ‬ ‫ْ‬
‫َﺷﺄﻥُ اﻷ ِﺣ َّﺑ ِﺔ ﻣِﻥْ ﺃﻭﻟِﻰ ِ‬
‫ﺎﺕ ْاﻟ ُﻣﺣِﺏ َﻭ َﻗ ْﺩ َﻋ َﻔﺎ‬‫ﺿﺭَّ ﻟَ ْﻭ َﺑ َ‬
‫َﻣﺎ َ‬
‫ْ‬
‫ﻼﻡ‬
‫اﻹظ ِ‬ ‫ﺇِﻥَّ اﻟ َّﺗ َظﺎﻟ ُ َﻡ ﺑ ُْـﺅ َﺭﺓُ ِ‬
‫ﺎﺕ ْاﻟ ُﻣﺣِﺏ ُﻣ َﻐﺎﺿِ ﺑًﺎ‬ ‫َﻣﺎ َﺳﺭَّ ﻟَ ْﻭ َﺑ َ‬
‫َﻭ َﻋﻠَ ْﻳ ِﻪ َﺟ ْﻔ َﻭﺓُ َﻗﺎﻁِ ﻌِﻰ ﺃَﺭْ َﺣﺎﻣِﻰ‬
‫· اﻟﻰ ﺃﻥ ﻗﺎﻝ‪:‬‬
‫ﺎﺭ ِﻡ ﺇِﻥَّ َﺫا‬‫ﺎﻥ َﻋ ِﻥ ْاﻟ َﻣ َﺣ ِ‬ ‫ﻋِ ﻔﻭا اﻟﻠِّ َﺳ َ‬
‫ﻫ َُـﻭ َﻣ ْـﻭ ِﺭ ُﺩ ْاﻟ َﻬﻣ ِ‬
‫َّﺎز َﻭاﻟ َّﻧﻣ ِ‬
‫َّﺎﻡ‬
‫َﻭﺇِ َﺫا َﺑ َﺳ ْﻁ ُﺗ ْﻡ َﻛﻑَّ َ‬
‫ﺻ ْﻔ ٍﺢ َﻓﺎ ْﻣ َﺳﺣُﻭا‬
‫ﻳﻼﻡ‬ ‫َﺩﻣ َْﻊ ْاﻟﻣُﺳِ ﻰ ِء َﻭ ُﺩ َ‬
‫ﻭﻥ َﻣﺎ ﺇِ ِ‬
‫· ﻭﻛﻣﺎ ﻗﺎﻝ‪:‬‬
‫َﻓﺄَﺟْ ِﻣﻌُﻭا ﺃَ ْﻣ َ‬
‫ـﺭ ُﻛ ْﻡ َﻭهللا ُ َﻋﺎﺻِ ُﻣ ُﻛ ْﻡ‬

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 ‫ﺕ ﻟَﺩَﻯ ِﺑﺿْ ٍﻊ َﻭ َﺳ ْﺑﻌ ِ‬
‫ِﻳﻥ‬ ‫ﻣ َِﻥ اﻟ َّﺷ َﺗﺎ ِ‬
‫َﻭ َﺣﺎ ِﺫﺭُﻭا ﻣِﻥْ َﻭﺳِ ﻳﻁِ اﻟﺳﻭ ِء َﺑ ْﻳ َﻧ ُﻛ ُﻡ‬
‫َﻭﺃَ ْﻳﻘ ُ‬
‫ِظﻭا ِﻫﻣ ًَّﺔ ِﻓﻳْـ َﻬﺎ َﺭ َﻳـﺎﺣِﻳﻧِﻰ‬
‫ﺇِ َﺫا اﺟْ َﺗ َﻣﻌْ ُﺗ ْﻡ َﻋﻠَﻰ ﺣُﺏ َﻭ َﻣـﺭْ َﺣ َﻣ ٍﺔ‬
‫َﻓﺄ َ ْﻳ ِﻘ ُﻧﻭا ْاﻟ َﻭﺻْ ـ َﻝ ﺇِﻥَّ هللاَ ﻣُﻌْ ﻁِ ﻳﻧِﻰ‬
‫· ﻭﻗﺎﻝ اﻳﺿﺎ‪:‬‬
‫ﺻـ َﻔﺎ ٍء‬
‫هللا َﻗ ْﻭ ُﻡُُ ﻓِﻰ َ‬
‫ﻋِ َﺑـﺎ ُﺩ ِ‬
‫ﻟِ َﻬ َﺫا َﻣﺎ َﻗ َﺳ ْـﻭ ُ‬
‫ﺕ َﻭ َﻣﺎ َﺟ َﻔ ْﻭ ُ‬
‫ﺕ‬
‫هللا ﺇِﻥْ ُﺭ ْﻣ ُﺗـ ْﻡ َﻋ َﻁـﺎﺋِﻰ‬
‫ﻋِ َﺑﺎ َﺩ ِ‬
‫َﻓﺈِﻥَّ اﻟ َﻔﺻْ َﻝ ﻓِﻳ ُﻛﻡ َﻣﺎ َﺣ َﻛ ْﻣ ُ‬
‫ﺕ‬
‫ﺎﻟﻁ ِﺭﻳ َﻘ ُﺔ ﻓِـﻰ َﺳـ َﻣﺎ ٍء‬‫َﻭﺇِﻻ َﻓ َّ‬
‫ﻟَ َﻬﺎ ﺃَﺭْ ﺽُ ُُ ﺳِ َـﻭا ُﻛ ْﻡ َﻭاﺳْ َﺗ َﺗﺭْ ُ‬
‫ﺕ‬
‫َﻓﻼ َﺗﻌْ َﺛ ْﻭا َﻓ َﺳﺎ ًﺩا ﻓِﻰ َﻁ ِﺭﻳﻘِﻰ‬
‫ﺕ‬ ‫ﺕ ﻻ ﺩَ َﺧـﻼ َز َﻋﻣْ ُ‬ ‫َﻓ َﺣ ًﻘّﺎ ِﺟ ْﺋ ُ‬
‫ﺻ ْﻔﺢُُُ ﻟَ َﺩ ْﻳ ُﻛ ْﻡ‬
‫ﺻﺎ َﻓﺣْ ُﺗ ْﻡ َﻭﻻ َ‬‫َﺗ َ‬
‫ِـﺽ َﻣﺎ ﺃَ َﺭ ْﺩ ُ‬
‫ﺕ‬ ‫ﺻ ْﻳ ُﺗ ْﻡ َﻧ َﻘﺎﺋ َ‬
‫َﺗ َﻭا َ‬
‫َﺗ َﺳـﺎ َﻣﺭْ ُﺗ ْﻡ ِﺑ َﻘ ْﻭﻟِﻰ ﻓِﻰ َﺟ َﻔﺎ ٍء‬
‫َﻓ َﻘ َّﻁﻌْ ُﺗﻡ ﺃَ َﻭاﺻِ َ‬
‫ـﺭ َﻣـﺎ َﺑ َﻧـﻳ ُ‬
‫ْﺕ‬
‫· اﻟﻰ ﺃﻥ ﻗﺎﻝ‪:‬‬
‫َﻭ ُﻛﻔﻭا ُﺛ َّﻡ ُﻛﻔﻭا ُﺛ َّﻡ ُﻛﻔﻭا‬
‫َﻓﺈِ ِّﻧﻰ ﻣِﻥْ ﻫ َِﺟﺎ ُﻛ ْﻡ َﻗ ْـﺩ َﺑ ِﺭ ْﺋ ُ‬
‫ﺕ‬

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‫هللا ﺇﺧﻭاﻧﺎ ﻭﺃﺣﺫﺭﻭا ﻣﻥ ﻭﺳﻳﻁِ اﻟﺳﺅ ﺑﻳﻧﻛﻡ ﻓﻬﺫﻩ اﻟﻧﻌﻣﺔ اﻟﺗﻰ ﻻ‬
‫ﺃﺑﻧﺎﺋﻰ ﺗﻭاﺩﻭا ﻭﺗﺣﺎﺑﻭا ﻭﻛﻭﻧﻭا ﻓﻰ ِ‬
‫ﺣﺩﻭﺩ ﻟﻬﺎ ﺟُﻌ َﻝ اﻟﺷﻛﺭ ﻋﻠﻳﻬﺎ اﻟﺗﺄﺧﻰ‬

‫· ﻳﻘﻭﻝ اﻟﺷﻳﺦ ﺭﺿﻰ هللا ﻋﻧﻪ‪:‬‬

‫َﻓﻠِﻰ َﺟ َﻣﺎﻝُُُ َﻭ َﻣ ْﻭﺻُـﻭﻝُُُ َﻭﻟِﻰ َﺭ ِﺣ ُﻡُُ‬
‫ُﻣ َﻌـﺎ َﻳﻥُ ُُ َﺣـﺎﺿِ ﺭُُُ َﻳﺎ ﺃَﻫْ َﻝ ِﻣﻠَّ ِﺗ َﻧﺎ‬
‫ـﺧ َﺭﺓ‬ ‫ِﻳﻡ ﻟَـ َﻧﺎ ﻋِ ُزُُ َﻭ َﻣ ْﻔ َ‬‫َﻭﻣِﻥْ َﻗـﺩ ٍ‬
‫ﺕ ِﺭ َﻭا َﻳ ُﺗ َﻧﺎ‬
‫ﺻﺣَّ ْ‬ ‫َﻭ َﺑـﻳ َْﻥ ﺃَﺣْ َﺑ ِ‬
‫ـﺎﺑ َﻧﺎ َ‬
‫ﺻﺎﻑُ ُُ ﺃ ُ َﻋ ِّﺩ ُﺩ َﻫﺎ‬ ‫ﻟَـ َﻧﺎ ﺳِ ـ َﻣﺎﺕ َﻭﺃَ ْﻭ َ‬
‫ﺎﺭ ﻧِﻌْ َﻣ ِﺗ َﻧﺎ‬ ‫ﺎص ﻟَﺩَﻯ ﺇِ ْﻧ َﻛ ِ‬ ‫ﺻ ٍ‬‫ﺃُﻭﻟُﻭ ِﻗ َ‬
‫ﺻﻠُﻭا‬ ‫ُ‬
‫ﺃﻭﻟُﻭ َﺳ ٍ‬
‫ﻼﻡ َﻋﻠَﻰ َﻗ ْـﻭ ٍﻡ َﻗ ِﺩ ا َّﺗ َ‬
‫ﺃُﻭﻟُﻭ َﺳ َﺧـﺎ ٍء ﻟِ َﻣﻥْ َﻳﺭْ ﺟُﻭ ﺇِ َﻏﺎ َﺛ َﺗ َﻧﺎ‬
‫ِـﺑ ِﻪ‬
‫هلل َﻭاﻫ ِ‬‫ﻟَ َﻧﺎ َﺟـﻼﻝُُُ َﻏـ َﺩا ِﺑﺎ ِ‬
‫َﻭ َﺭﺣْ َﻣ ُﺔ ْاﻟﻣُﺻْ َﻁ َﻔﻰ ُﻧﻭﺭً ا ﻟِﺻُﺣْ َﺑ ِﺗ َﻧﺎ‬
‫ﻧﻁﻭﻑُ ِﺑﺎﻟﺭَّ ﺣْ َﻣ ِﺔ اﻷَ ْﻛ َﻭ َ‬
‫اﻥ ﺃَﺟْ َﻣ ِﻌ َﻬﺎ‬ ‫ُ‬

‫ﺽ َﺭﺣْ َﻣ ِﺗ َﻧﺎ‬ ‫ُﻧﻠَ ِّﻘﻥُ ْاﻟ َﻭاﻟِـ َﺩا ِ‬

‫ﺕ َﺑﻌْ َ‬
‫· اﻟﻰ ﺃﻥ ﻗﺎﻝ‪:‬‬
‫َﺑﻧِﻰَّ ُﻛﻔﻭا َﻓ َﻣﺎ ُﻛ ْﻔ َ‬
‫ـﺭاﻥُ ﻧِﻌْ َﻣ ِﺗ َﻧﺎ‬
‫ﺷ ْﻛ ُﺭ ﻧِﻌْ َﻣ ِﺗ َﻧﺎ‬
‫ُﻳﻔِﻳ ُﺩ ُﻛ ْﻡ َﻭاﻟ َّﺗآﺧِﻰ ُ‬

‫· ﺃﺑﻧﺎﺋﻰ اﻋﻠﻣﻭا اﻥ ﺃﻣﺭ اﻟﺧﻼﻓﺔ ﺃﻣﺭ ﻗﺩﻳﻡ ﺃزﻟﻰ ﻻ ﻳﻘﺑﻝ اﻟﺗﻐﻳﺭ ﻭاﻟﺗﺑﺩﻳﻝ ﻭﻏﻳﺭﺓ اﻟﻣﺷﺎﻳﺦ ﻣﻥ اﻟﻐﻳﺭﺓ‬
‫اﻻﻟﻬﻳﻪ ﻻ ﺗﻘﺑﻝ ﺃﻯ ﺷﻰء ﻣﻌﻬﺎ ﻭﻫﻭ ﻣﻘﺻﺩ ﺗﻭﺣﻳﺩ اﻟﻭﺟﻬﺔ ﻭاﻟﻌﻘﻳﺩﺓ اﻟﺻﺎﺩﻗﻪ‪َ .‬ﺗﺫ ُﻛﺭﻭﻥ ﻣﺎ ﻗﺎﻟﻪ ﺭﺳـﻭﻝ‬
‫هللا ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻟﻠﺻﺣﺎﺑﻰ اﻟﺫﻯ ﺗﺄﺧﺭ ﻋﻥ اﻟﺣﺿﻭﺭ ﻭﻗﺎﻝ ﻟﻠﻧﺑﻰ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺷﻐﻠﺗﻰ‬
‫ﻣﺣﺑﻪ هللا ﻓﻘﺎﻝ ﻟﻪ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻣﺣﺑﻪ هللا ﻣﺣﺑﺗﻰ‪ .‬ﻓﺳﻠﺳﻠﺔ اﻟﻣﺷﺎﻳﺦ ﻫﻰ ﻧﺳﺑﻧﺎ اﻟﺭﻭﺣﻰ ﻭﻫﻰ‬

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‫ﻣﺣﻝ ﻋﻘﻳﺩﺗﻧﺎ ﻭﻧﺣﺗﺭﻡ ﻭ ﻧﻘﺩﺭ اﻟﻐﻳﺭ‪ .‬ﻭﻋﻧﺩ ﻣﺎ ﺳﺄ َﻝ اﻟﻣﺻﻁﻔﻰ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ اﻟﺷﻳﺦ اﻟﻣﺟﺫﻭﺏ ﻣﺎ‬
‫ﻳﺭﻳﺩ‪ ،‬ﺭﺩ ﺣﺗﻰ ﺃﺳﺄﻝ ﺷﻳﺧﻰ‪ .‬ﻓﻧﺎﻝ اﻟﺣﺳﺏ ﻭ اﻟﻧﺳﺏ‪.‬‬

‫ﻳﻘﻭﻝ اﻟﻭاﻟﺩ‪:‬‬
‫ْﺙ ﺃَ ْﻗﺿِ ﻰ‬
‫ﺕ ْاﻟ ُﻣ َﺛ َّﻧﻰ َﺣـﻳ ُ‬
‫َﻭ َﻣﺎ ُﻛ ْﻧ ُ‬
‫َﻓﺈِﻥَّ ْاﻟ َﺟ ْـﻭ َﺭ ﺇِﺑ َْﺧـﺎﺱُ ُُ َﻭ ُﻏﺑْﻥُ‬
‫ـﺭاﺽُ ِﻣ ْﻧ ُﻛ ْﻡ‬ ‫ﺕ َﻓ ِ‬
‫ﺎﻹﻋْ َ‬ ‫ﺇِ َﺫا ﺃَ ْﻣ َﺳ ْﻛ ُ‬
‫ﻭﻥ َﻧﺣْ ﻥُ‬ ‫ْﺕ َﻓ ْﺎﻟﻣُﻌْ ُ‬
‫ﻁ َ‬ ‫َﻭﺇِﻥْ ﺃَﻋْ َﻁﻳ ُ‬
‫َﻓ َﻭﺻْ ﻠِﻰ ﺃَ ْﻭ ﺧِﻼﻑُ ْاﻟ َﻭﺻْ ِﻝ َﺷﺄْﻧِﻰ‬
‫َﻭ ِﻣ ْﻝ ُء ِﻛ َﻧـﺎ َﻧﺗِﻰ َﻏـﻳْﻥُ ُُ َﻭ َﻋﻳْﻥُ‬
‫َﻭﻋِ ْﻠﻣِﻰ ﻻ َﻛﺩَﻋْ َـﻭا ُﻛ ْﻡ ِﺑ ُ‬
‫ظ ْـﻠ ِﻡ‬
‫َﻓـﺈﻥَّ ﻋَﻁِ َّﻳﺗِﻰ َﻛﻳْـﻑُ ُُ َﻭﺃَﻳْـﻥُ ُُ‬
‫ﻣ َُﺭاﺩِﻯ ﺇِﻥْ َﺳﻣِـﻌْ ُﺗ ْﻡ ﺃَﻥْ َﺗﻘُﻭﻟُﻭا‬
‫ظـﻧﻭا‬ ‫ﻳﻥ َﻭﻻ َﺗ ُ‬ ‫ﺃَ َﻁﻌْ ـ َﻧﺎ َﺟﺎﻫ ِِﺭ َ‬
‫َﻋ َﺳﻰ ﺃَﻻ َﻳ ُﻛ َ‬
‫ﻭﻥ ْاﻟ َﺑ ْﺩ ُء ِﻣ ْﻧـ ُﻛ ْﻡ‬
‫َﻓﺈِﻥَّ ﺇِ َﺭا َﺩﺗِﻰ َﺧﻳْــﺭُُُ َﻭ ُﻳ ْﻣـﻥُ‬

‫ﻭﺻﻠﻲ هللا ﻋﻠﻲ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭ ﺁﻟﻪ ﻭﺳﻠﻡ‬

‫ﺳﺑﺣﺎﻥ ﺭﺑﻙ ﺭﺏ اﻟﻌزﺓ ﻋﻣﺎ ﻳﺻﻔﻭﻥ ﻭ ﺳﻼﻡ ﻋﻠﻲ اﻟﻣﺭﺳﻠﻳﻥ ﻭ اﻟﺣﻣﺩ هلل ﺭﺏ اﻟﻌﺎﻟﻣﻳﻥ‬

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 ‫نص ﺧطاﺏ اإلماﻡ الشيﺦ ﺇبراﻫيﻡ محمد ﻋثمان ﻋبدﻩ البرﻫانﻰ لألمﺔ اإلسالميﺔ‬
‫ﻓﻰ حوليﺔ اإلماﻡ ﻓﺧر الدين ﺇبريل ‪0222‬‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫اﻟﺣﻣﺩ هلل اﻟﻭﻫﺎﺏ اﻟﺫﻯ ﻳﺅﺗﻰ اﻟﻣﻠﻙ ﻣﻥ ﻳﺷﺎء ﻭﻳﻧزﻉ اﻟﻣﻠﻙ ﻣﻣﻥ ﻳﺷﺎء ﻭﻫﻭ ﻋﻠﻰ ﻛﻝ ﺷﺊ ﻗﺩﻳﺭ اﻟﻘﺎﺋﻝ‬
‫ﻓﻰ ﻣﺣﻛﻡ اﻟﺗﻧزﻳﻝ ﴿ﻭﻟﻘﺩ ﻛﺗﺑﻧﺎ ﻓﻰ اﻟزﺑﻭﺭ ﻣﻥ ﺑﻌﺩ اﻟﺫﻛﺭ ﺃﻥ اﻷﺭﺽ ﻳﺭﺛﻬﺎ ﻋﺑﺎﺩﻯ اﻟﺻﺎﻟﺣﻭﻥ ‪ ¤‬ﺇﻥ ﻓﻰ‬
‫ﻫﺫا ﻟﺑﻼﻏﺎ ﻟﻘﻭﻡ ﻋﺎﺑﺩﻳﻥ ‪ ¤‬ﻭﻣﺎ ﺃﺭﺳﻠﻧﺎﻙ ﺇﻻ ﺭﺣﻣﺔ ﻟﻠﻌﺎﻟﻣﻳﻥ﴾ (اﻷﻧﺑﻳﺎء ‪ )291 : 291‬اﻟﻠﻬﻡ ﺻﻝ ﻭﺳﻠﻡ‬
‫ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﺣﺑﻳﺑﻙ ﻭﻧﺑﻳﻙ اﻟﻣﺑﻌﻭﺙ ﺭﺣﻣﺔ ﻟﻠﻌﺎﻟﻣﻳﻥ ﻣﻥ اﻟﺳﺎﺑﻘﻳﻥ ﻭاﻟﺣﺎﺿﺭﻳﻥ ﻭاﻟﻼﺣﻘﻳﻥ‪ ،‬ﺻﻼﺓ ﺗﻠﻳﻕ‬
‫ﺑﻙ ﻣﻧﻙ ﺑﻣﺎ ﻫﻭ ﺃﻫﻠﻪ اﻟﻬﺎﺩﻯ اﻟﺑﺷﻳﺭ ﻭاﻟﺳﺭاﺝ اﻟﻣﻧﻳﺭ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺣﺎﺑﻪ اﻟﻁﻳﺑﻳﻥ اﻟﻁﺎﻫﺭﻳﻥ‪ ،‬ﻭﺭﺿﻰ‬
‫هللا ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻋﻥ ﺳﺎﺋﺭ اﻷﻭﻟﻳﺎء اﻟﺻﺎﻟﺣﻳﻥ ﺣﻣﻠﺔ ﻣﺷﺎﻋﻝ اﻟﻧﻭﺭ اﻟﻣﺣﻣﺩﻯ‪ ،‬ﻗﻠﻭﺑﻬﻡ ﻣﺻﺎﺑﻳﺢ اﻟﺩﺟﻰ‬
‫ﻳﺧﺭﺟﻭﻥ ﻣﻥ ﻛﻝ ﻏﺑﺭاء ﻣظﻠﻣﺔ ﻭﻫﺫﻩ ﻫﻰ ﺣﻛﻣﺔ اﻟﺧﻼﻕ اﻟﻌﻠﻳﻡ‪.‬‬
‫َ‬ ‫َﻓﺄ َ َّﻭ ُﻝ ِﻗﺑْـﻠَ ِﺔ اﻟﺳـﺟَّ ﺎ ِﺩ ﻁِ ـﻳﻥُ‬
‫َﻋﻠَـ ْﻳ ِﻪ ﺃﺷِ َّﻌ ُﺔ اﻟﻧ ِ‬
‫ﻭﺭ اﻟ َﻌﻠِﻰْ‬
‫َﻋﻠَﻰ ﻋِ ْﻠ ٍﻡ َﻓﺄ َ ْﻧ ِﻌ ْﻡ ﻣِﻥْ َﻭﻟِﻰْ‬ ‫َﺗ َـﻭﻟَّ ْﺗ ُﻪ ْاﻟ ِﻌ َﻧﺎ َﻳ ُﺔ َﺑﻌْ ـ َﺩ َﺟﻬ ٍ‬
‫ْـﻝ‬
‫َﻭ َﻋﻠَّﻣْ َﻧﺎﻩُ َ‬
‫ﺻ ْﻧ َﻌ َﺔ ُﻛ ِّﻝ َﺷﻰْ‬ ‫َﻭ َﺩاﻭُ ُﺩ ْاﻟ َﺧﻠِﻳـ َﻔ ُﺔ ﻣـِﻥْ ُﻫ َﺩا َﻫﺎ‬
‫َﻭ َﻋﻠَّ ْﻣ َﻧﺎﻩُ َﻣ ْﻧﻁِ َ‬
‫ـﻕ ُﻛ ِّﻝ َﺷﻰْ‬ ‫ﺎﻥ ا ْﻗ ِﺗ َ‬
‫ﺿﺎ َﻫﺎ‬ ‫َﻭ َﻓﻬَّﻣْ َﻧﺎ ُﺳﻠَﻳْــ َﻣ َ‬
‫ﺕ ﻓِـﻰ َﻧ ِﺑﻰ ﺃَ ْﻭ َﻭﻟِﻰْ‬
‫َﺗ َﺟﻠَّ ْ‬ ‫َﻭﻟَ ْﻡ ُﺗ ْﻛ َﺷﻑْ َﻭﻟَ ْﻡ ُﺗﻌْ ﻠَ ْﻡ َﻭﻟَﻛِﻥْ‬

‫ﺇﺧﻭاﻧﻰ ﺃﺧﻭاﺗﻰ ‪ ..‬ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ﻓﻰ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ اﻟﺷﺎﺫﻟﻳﺔ‬

‫اﻷﺧﻭﺓ ﻭاﻷﺧﻭاﺕ اﻟﺣﺿﻭﺭ‬
‫اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ ‪ -‬ﻭﻛﻝ ﻋﺎﻡ ﻭاﻧﺗﻡ ﺑﺧﻳﺭ‬

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‫ﻫﺎ ﻧﺣﻥ ﻧﻠﺗﻘﻰ ﻓﻰ اﻟﺣﻭﻟﻳﺔ اﻟﻌﺷﺭﻳﻥ ﻟﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﻭﻧﺳﺗﻛﻣﻝ‬
‫ﺳﻭﻳﺎ ً ﻣﻥ ﻫﺩﻳﻪ ﻣﺎ اﺳﺗﺷﻛﻝ ﻋﻠﻳﻧﺎ ﻣﻥ ﺃﻣﻭﺭ اﻟﺩﻳﻥ ﻭاﻟﺩﻧﻳﺎ‪ ،‬ﻭﻛﻧﺎ ﻗﺩ ﺃﺷﺭﻧﺎ ﻓﻰ ﺧﻁﺎﺑﻧﺎ اﻟﺳﺎﺑﻕ ﻣﻥ اﻟﻌﺎﻡ‬
‫اﻟﻣﺎﺿﻰ ﺇﻟﻰ ﺩاء اﻟﻌﺻﺭ ﻭﺩﻭاﺅﻩ ﻭﻛﺎﻥ ﻣﺟﻣﻝ اﻟﻘﻭﻝ ﻓﻰ ﺧﻁﻭﺭﺓ اﻟﻔﻛﺭ اﻟﻭﻫﺎﺑﻰ اﻟﺫﻯ ﺃﺧﺫ اﻟﻧﺎﺱ ﺑﻌﻳﺩاً‬
‫ﻋﻥ ﻛﻝ ﻣﺎ ﻫﻭ ﺻﺣﻳﺢ ﻓﻰ اﻟﻌﻘﻳﺩﺓ اﻹﺳﻼﻣﻳﺔ اﻟﺳﻠﻳﻣﺔ ﻭﺭ ّﻛزﻭا ﻋﻠﻰ اﻟﻌﺑﺎﺩاﺕ ﻭاﻟﻣﻌﺎﻣﻼﺕ ﺑﺣﺟﺔ ﺃﻧﻬﺎ‬
‫اﻟﺷﻰء اﻟﻧﺎﻓﻊ اﻟﻭﺣﻳﺩ ﻓﻰ اﻟﺩﻧﻳﺎ ﻭاﻵﺧﺭﺓ ﻭاﻥ ﻛﻝ ﻣﺎ ﺳﻭاﻫﺎ ِﺑﺩﻉ ﻭﺧﺭاﻓﺎﺕ ﻭﻗﻠﻠﻭا ﺑﻝ ﻫﻣّﺷﻭا ﺑﻝ ﺃﻣﺎﺗﻭا‬
‫اﻟﻌﻘﺎﺋﺩ ﻓﻰ ﺣﺏ اﻟﻧﺑﻰ ﻭﺁﻝ ﺑﻳﺗﻪ اﻟﻁﻳﺑﻳﻥ اﻟﻁﺎﻫﺭﻳﻥ ﻭﻗﺎﻟﻭا ﺃﻥ ﺫﻟﻙ ﺷِ ﺭﻙ ﺑﺎهلل ﻭﻗﺻﺭﻭا اﻟﻌﻘﺎﺋﺩ ﻋﻠﻰ ﻻ‬
‫ﺇﻟﻪ ﺇﻻ هللا ﻭﻧﺳﻭا ﺃﻥ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﺭﺳﻭﻝ هللا ﻫﻰ اﻟﺟزء اﻟﻣﺗﻣﻡ ﻟﻠﺷﻬﺎﺩﺓ ﺣﺗﻰ ﺃﻥ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ ﻗﺎﻝ‬
‫(ﻟﻭ ﻧﻁﻕ اﻹﻧﺳﺎﻥ ﺃﺷﻬﺩ ﺃﻥ ﻣﺣﻣﺩا ﺭﺳﻭﻝ هللا ﺑﺻﻭﺕ ﻣﻧﺧﻔﺽ ﻋﻥ اﻟﻧﻁﻕ ﺑﻼ ﺇﻟﻪ ﺇﻻ هللا ﻻ ﺗﺻﺢ ﻟﻪ‬
‫ﺷﻬﺎﺩﺓ) ﻭﻓﻰ ﻫﺫا اﻟﻣﻘﺎﻡ ﻳﻘﻭﻝ ﺳﻳﺩﻯ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬
‫َﺑﻳ ُ َ‬ ‫ﻼﻡ َﻓﺎﻋْ ﻠَ ْﻡ ﺃَ َّﻧ ُﻪ‬ ‫َ‬
‫ﺎﻥ َﻭ َﻣ ْﻭ ِﺋ ُﻝ اﻟ ِّﺗ ْﺑ َﻳ ِ‬
‫ﺎﻥ‬ ‫ْﺕ اﻷ َﻣ ِ‬ ‫اﻹﺳْ ِ‬
‫ﺃﻣَّﺎ َﻋ ِﻥ ِ‬
‫اﻹ ْﺛ َﻧ ِ‬
‫ﺎﻥ ؟‬ ‫ْ‬
‫ﻣِﻥْ َﻏﻳ ِْﺭ َﺗﺛ ِﻧ َﻳﺔٍ‪َ ،‬ﻓ َﻣﺎ ِ‬ ‫هلل ُﺛ َّﻡ ﻷَﺣْ ـ َﻣ ٍﺩ‬
‫َﻓ َﺷ َﻬﺎ َﺩﺓ ُِ ِ‬

‫ﻭﻣﻥ ﻗﺎﻝ ﺃﻥ ﺩﻭﺭ ﺭﺳﻭﻝ هللا ﻗﺩ اﻧﺗﻬﻰ ﺑﺎﻧﺗﻘﺎﻟﻪ ﺇﻟﻰ اﻟﺭﻓﻳﻕ اﻷﻋﻠﻰ ﻓﻘـﺩ ﺿ ّﻝ ﺿﻼﻻً ﺑﻌﻳﺩاً ﻭاﻟﻌﻳﺎﺫ‬
‫ﺑﺎهلل‪ ،‬ﻭﻧﺣﻥ ﻫﻧﺎ ﻧﺫ ِّﻛﺭ اﻷﻣﺔ ﺑﺑﻌﺽ ﻭظﺎﺋﻑ اﻟﺣﺑﻳﺏ اﻟﺗﻰ ﻭﺭﺩﺕ ﻓﻰ ﺁﻳﺔ ﻭاﺣﺩﺓ ﻣﻥ اﻟﺫﻛﺭ اﻟﺣﻛﻳﻡ اﻟﺫﻯ‬
‫ﻧزﻝ ﺇﺟﻣﺎﻟﻪ ﻭﺗﻔﺻﻳﻠﻪ ﻋﻠﻰ اﻟﺣﺑﻳﺏ ﻭﻣﻥ ﺃﺟﻝ اﻟﺣﺑﻳﺏ ﺇﺫ ﻳﻘﻭﻝ ﻋز ﻣﻥ ﻗﺎﺋﻝ ﴿ﺇﻧﺎ ﺃﺭﺳﻠﻧﺎﻙ ﺷﺎﻫﺩا‬
‫ﻭﻣﺑﺷﺭا ﻭﻧﺫﻳﺭا ‪ ¤‬ﻭﺩاﻋﻳﺎ ً ﺇﻟﻰ هللا ﺑﺈﺫﻧﻪ ﻭﺳﺭاﺟﺎ ً ﻣﻧﻳﺭاً﴾ (اﻷﺣزاﺏ ‪ )04 : 01‬ﻓﺎﻟﺷﺎﻫﺩ ﻋﻠﻰ اﻷﻣﺔ‬
‫ﻛﻳﻑ ﺗﺻِ ﺢ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺃﻣﺗﻪ ﻭﻗﺩ اﻧﻘﻁﻌﺕ ﺻﻠﺗﻪ ﺑﻣﻭﺗﻪ؟!! ﻭﻣﻥ ﻗﺎﻝ ﺃﻥ اﻟﺳﺭاﺝ اﻟﻣﻧﻳﺭ اﻟﺫﻯ ﻳﺳﺗﻣﺩ‬
‫ﻧﻭﺭﻩ ﻣﻥ اﻟﻧﻭﺭ اﻹﻟﻬﻰ ﻳﻁﻔﺄ ﻭهللا ُﻣﺗِﻡ ﻧﻭﺭﻩ ﻭﻟﻭ ﻛﺭﻩ اﻟﻛﺎﻓﺭﻭﻥ‪ ،‬ﻭﺃﺩﻫﻰ ﻣﻥ ﺫﻟﻙ ﻭﺃﻣﺭ ﻣﻥ ﻳﻧﻬﻰ ﻋﻥ‬
‫زﻳﺎﺭﺓ اﻟﺣﺑﻳﺏ ﻣﻊ ﻓﺭﻳﺿﺔ اﻟﺣﺞ ﻣ ّﺩﻋﻳﺎ ً ﺃﻧﻪ ﺷﺭﻙ ﺑﺎهلل‪ ،‬ﻭﻧﺣﻥ ﻧﻘﻭﻝ ﻫﻧﺎ ﺃﻥ ﻓﻘﻪ اﻟﻌﺑﺎﺩاﺕ ﻭﻓﻘﻪ‬
‫اﻟﻣﻌﺎﻣﻼﺕ ﻗﺩ ﻣأل اﻟﻛﺗﺏ ﻭاﻟﺻِ ﺣﺎﻑ ﻭﻻﺑﺩ ﻟﻧﺎ ﻣﻥ اﻟﻌﻧﺎﻳﺔ ﺑﻔﻘﻪ اﻟﻌﻘﺎﺋﺩ ﻹﺻﻼﺡ اﻟﻣﻔﺎﺳﺩ ﻭاﻟﺿﻼﻻﺕ‬
‫اﻟﺗﻰ ﻣألﺕ اﻟﻛﺗﺏ ﻭاﻟﺻﺣﻑ ﻭاﻹﺫاﻋﺔ اﻟﻣﺳﻣﻭﻋﺔ ﻭاﻟﻣﺭﺋﻳﺔ ﻭﻓﻰ ﻫﺫا ﻳﻘﻭﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا‬
‫ﻋﻧﻪ‪:‬‬
‫ﺑﻼ ﺣـﻳﺎء ﻭﺇﻥ هللا ﻣﻧﺟـﻳﻧﻰ‬ ‫ﺇﻧﻰ ﺑﺭاء ﻣﻥ اﻟﺩﻋﻭﻯ ﻭﻗﺩ ُ‬
‫ﻛﺛﺭﺕ‬

‫ﻭﻟﺫا ﻧﻌﻭﺩ ﻟﻧﻛﺭﺭ ﺃﻥ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻟﻡ ﻳﻬﺗﻡ ﺑﺎﻟﺗﺄﻟﻳﻑ ﻭاﻟﻛﺗﺎﺑﺔ ﺇﻻ ﻓﻰ اﻟﻌﻘﺎﺋﺩ ﻓﺄﺗﻰ ﻛﺗﺎﺑﻳﻪ ﺗﺑﺭﺋﺔ‬
‫اﻟﺫﻣﺔ ﻭاﻧﺗﺻﺎﺭ ﺃﻭﻟﻳﺎء اﻟﺭﺣﻣﻥ ﺧﻳﺭ ﻧﺎﺻﺢ ﻟألﻣﺔ ﻟﻠﺧﺭﻭﺝ ﻣﻥ ﺩﻳﺎﺟﻳﺭ اﻟﺟﻬﻝ ﻭاﻟظﻼﻡ ﺇﻟﻰ ﻧﻭﺭ اﻟﺑﺩﺭ‬
‫اﻟﺗﻣﺎﻡ ﺻﻠﻭاﺕ هللا ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ‪.‬‬

‫ﻭﻟﻛﻧﻧﺎ ﺑﺩﻭﺭﻧﺎ ﻧﻛﺷﻑ اﻟﺳﺗﺎﺭ ﻫﺫا اﻟﻌﺎﻡ ﻋﻥ ﺿﻼﻟﺔ ﺃﺧﺭﻯ ﻳﺭﻭﺝ ﻟﻬﺎ اﻟﻣﺑﻁﻠﻭﻥ ﺃﻻ ﻭﻫﻰ ﺇظﻬﺎﺭ‬
‫اﻷﺣﺎﺩﻳﺙ اﻟﻧﺑﻭﻳﺔ اﻟﺗﻰ ﻳﺭﻭﻥ ﺃﻧﻬﺎ ﺗﺧﺩﻡ ﻋﻘﺎﺋﺩﻫﻡ اﻟﻔﺎﺳﺩﺓ ﻭﺗﺿﻌﻳﻑ اﻷﺣﺎﺩﻳﺙ اﻷﺧﺭﻯ ﻭﻧﺿﺭﺏ اﻟﻣﺛﺎﻝ‬
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 ‫ﺑﺣﺩﻳﺛﻳﻥ ﻟﻠﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻋﻠﻳﻪ اﻟﺻﻼﺓ ﻣﻥ هللا ﻭﺃزﻛﻰ اﻟﺳﻼﻡ ﻭﻛﻼﻫﻣﺎ ﺻﺣﻳﺢ ﻭﻫﻣﺎ (ﺗﺭﻛﺕ ﻓﻳﻛﻡ ﻣﺎ‬
‫ﺇﻥ ﺗﻣﺳﻛﺗﻡ ﺑﻪ ﻟﻥ ﺗﺿﻠﻭا ﺑﻌﺩﻯ ‪ ..‬ﻛﺗﺎﺏ هللا ﻭﺳﻧﺗﻰ) ﻭﻫﺫا اﻟﺣﺩﻳﺙ ﻟﻡ ﻳﺭﻭﻩ ﺇﻻ اﻟﺣﺎﻛﻡ ﻓﻰ اﻟﻣﺳﺗﺩﺭﻙ‪،‬‬
‫ﺃﻣﺎ اﻟﺣﺩﻳﺙ (ﺗﺭﻛﺕ ﻓﻳﻛﻡ ﻣﺎ ﺇﻥ ﺗﻣﺳﻛﺗﻡ ﺑﻪ ﻟﻥ ﺗﺿﻠﻭا ﺑﻌﺩﻯ ‪ ..‬ﻛﺗﺎﺏ هللا ﻭﻋﺗﺭﺗﻰ ﺃﻫﻝ ﺑﻳﺗﻰ) ﻓﻘﺩ ﺭﻭاﻩ‬
‫ﻣﺳﻠﻡ ﻓﻰ اﻟﺻﺣﻳﺢ ﻭﺭﻭاﻩ اﻹﻣﺎﻡ اﻟﺗﺭﻣﺫﻯ ﻓﻰ اﻟﺳﻧﻥ ﻭاﻹﻣﺎﻡ ﺃﺣﻣﺩ ﺑﻥ ﺣﻧﺑﻝ ﻓﻰ اﻟﻣﺳﻧﺩ ﺣﺗﻰ ﺃﻥ ﻣﺣﻣﺩ‬
‫ﺑﻥ ﻋﺑﺩ اﻟﻭﻫﺎﺏ ﺟﻌﻠﻪ ﻣﻥ ﺃﻫﻡ اﻷﺣﺎﺩﻳﺙ اﻟﺗﻰ ﺃﻋﺗﺑﺭﻫﺎ ﺃﺻﻭﻝ اﻟﺗﻭﺣﻳﺩ ﻓﻰ ﻛﺗﺎﺑﻪ (ﺃﺻﻭﻝ اﻹﻳﻣﺎﻥ)‬
‫اﻟﻣﻁﺑﻭﻉ ﺑﺎﻟﺭﻳﺎﺽ ﻭﺑﺎﻟﻣﻘﺎﺭﻧﺔ ﻣﻥ ﺣﻳﺙ اﻹﺧﺭاﺝ ﻭاﻹﺳﻧﺎﺩ ﻓﺈﻥ ﺣﺩﻳﺙ (ﻋﺗﺭﺗﻰ ﺃﻫﻝ ﺑﻳﺗﻰ) ﺃﺻﺢ ﺳﻧﺩاً‬
‫ﻭﺃﻛﺛﺭ ﺇﺧﺭاﺟﺎ ً ﻭﻟﻛﻥ ﻛﻝ اﻟﻣﺗﺣﺩﺛﻳﻥ ﺑﻠﺳﺎﻥ اﻹﺳﻼﻡ ﺁﺛﺭﻭا اﻟﺣﺩﻳﺙ اﻷﻭﻝ ﻋﻠﻳﻪ ﺇﺗﺑﺎﻋﺎ ً ﻟﻠﻬﻭﻯ ﻭﺇﺿﻼﻻً‬
‫اﻟﻧﺎﺱ ﻋﻥ ﻣﻛﺎﻧﺔ ﺃﻫﻝ اﻟﺑﻳﺕ ﻭﺿﺭﻭﺭﺓ اﻹﻗﺗﺩاء ﺑﻬﻡ ﻭﺣﺑﻬﻡ ﻭاﻟﻭﻻء ﻟﻬﻡ‪ ،‬ﻓﻛﺎﻥ اﻟﺣﺩﻳﺙ ﻛﻠﻣﺔ ﺣﻕ ﺃﺭﻳﺩ‬
‫ﺑﻬﺎ ﺑﺎﻁﻝ ﻭﻓﻰ ﻫﺫا ﻳﻘﻭﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ‪:‬‬
‫َﺷ ِﺭﻳﻙُُُ ﻟَ ْﻭ ﺩَ َﻋﺎ ُﻫ ْﻡ َﻣﺎ َﺩ َﻋﺎ َﻧﺎ‬ ‫َﻭﺃَﺣْ َﺭﻯ ﺃَﻥْ َﻳ ِﺣ َّﻝ ِﺑﻬـ ْﻡ َﻭﻓ ِ‬
‫ِﻳﻬ ْﻡ‬
‫ﺎﻥ؟‬‫ُﺗ َﺭﻯ َﻣﻥْ ﻟ ِْﻠ ِﻬ َﺩا َﻳ ِﺔ َﺑﻌْ ُﺩ َﻛ َ‬ ‫ﺿـ َّﻝ ﺃَ ْﺑ َﻧـﺎ ُء اﻟ َّﻧ ِﺑﻰِّ‬
‫ﺇِ َﺫا َﻣــﺎ َ‬
‫ﺎﻥ اﺻْ َﻁ َﻔﺎ َﻧﺎ‬ ‫ﻳ َ‬
‫ُﻁ ِّﻬ ُﺭ َﻧﺎ اﻟَّﺫِﻯ َﻛ َ‬ ‫َﻓ َﻬـ ْﻝ ﺃَ ْﺑ َﻧﺎ ُء َﻁـ َﻪ َﻏ ْﻳ ُﺭ َﻗ ْـﻭ ٍﻡ‬
‫َﻓ َﻬ ْﻝ َﺗ ْﻛﻔِـﻳ ُﺭ َﻧﺎ ﻳُﺭْ ﺿِ ﻰ ﺃَ َﺑﺎ َﻧﺎ‬ ‫ﺱ ﺃَﻯَّ ِﺭﺟْ ٍ‬
‫ﺱ‬ ‫ِﺏ ُﻛ َّﻝ ِﺭﺟْ ٍ‬ ‫ﻟِﻳ ُْﺫﻫ َ‬

‫ﻭﺑﺎﻟﺭﻏﻡ ﻣﻥ ﺃﻥ اﻟﺣﺩﻳﺙ اﻷﻭﻝ (ﻛﺗﺎﺏ هللا ﻭﺳﻧﺗﻰ) ﺑﻪ ﺩﻻﻟﺔ ﻗﻭﻳﺔ ﻋﻠﻰ ﺃﻥ اﻟﺩﻳﻥ ﻛﺎﻣﻼً ﻫﻭ اﻟﻧﺑﻰ ﻷﻥ‬
‫اﻟﻣﻘﺻﻭﺩ ﺑﺎﻟﻛﺗﺎﺏ ﻫﻭ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ‪ ،‬ﻭاﻟﺳﻳﺩﺓ ﻋﺎﺋﺷﺔ ﺃﻡ اﻟﻣﺅﻣﻧﻳﻥ ﻟﻣﺎ ﺳُـﺋِﻠﺕ ﻋﻥ ﺃﺧﻼﻕ اﻟﻧﺑﻰ ﻗﺎﻟﺕ‬
‫(ﻛﺎﻥ ﻗﺭﺁﻧﺎ ﻳﻣﺷـﻰ) ﻭﻣﻥ ﻫﺫا ﻓﺎﻟﻧﺑﻰ ﻫﻭ اﻟﻘﺭﺁﻥ‪ ،‬ﻭاﻥ اﻟﺳﻧﺔ اﻟﻣﻁﻬﺭﺓ ﻣﺎ ﻫﻰ ﺇﻻ ﻗﻭﻟﻪ ﻭﻓﻌﻠﻪ ﻭﺇﻗﺭاﺭﻩ‬
‫ﺻﻠﻭاﺕ هللا ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ‪ ..‬ﻭﻣﻥ ﺃﺭاﺩ ﻓﺻﻝ ﺃﺣﺩﻫﻣﺎ ﻋﻥ اﻵﺧﺭ ﺇﻧﻣﺎ ﻫﻭ ﺻﺎﺣﺏ ﻣﻌﻭﻝ ﻟﻬﺩﻡ اﻟﺩﻳﻥ‬
‫ﺣﺗﻰ ﻭﻟﻭ ﺗﺳﻣﻰ ﺑﺎﺳﻡ (اﻹﺳﻼﻣﻰ ﺃﻭ اﻟﺳﻧﻰ)‪.‬‬
‫ﺃﻣﻭﺭا ﺣﻳﺙ ﺃﻫﻝ اﻟﻌﻠﻡ ﺣﺎﺭﻭا‬ ‫ﻟﻌﻝ هللا ﻳُﺣﺩِﺙ ﺑﻌﺩ ﻫﺫا‬
‫ﻓﺈﻥ اﻟﻧﺎﺭ ﻟﻠﻣﻭﺻﻭﻝ ﻧﻭﺭ ﻭﺇﻥ اﻟﻧـﻭﺭ ﻟﻠﻣﻘﻁﻭﻉ ﻧـﺎﺭ‬
‫ﻭﻳﻘﻭﻟﻭﻥ ﺑﻌﺩﻡ زﻳﺎﺭﺓ ﻗﺑﻭﺭ اﻟﺻﺎﻟﺣﻳﻥ ﻭاﻟﺗﻘﺑﻳﻝ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻙ ﻟﺳﺩ اﻟﺫﺭاﺋﻊ‪ ،‬ﻭﻫﻭ ﻗﻭﻝ ﻣﺭﺩﻭﺩ ﻷﻧﻪ ﻟﻭ‬
‫ﻛﺎﻧﺕ اﻟﻘﺎﻋﺩﺓ ﻋﺎﻣﺔ‪ ،‬ﻟﻡ ﻳﺣِﻝ ﻟﻧﺎ اﺳﺗﻘﺑﺎﻝ اﻟﻛﻌﺑﺔ ﻭﻫﻰ ﻣﻥ اﻟﺣﺟﺎﺭﺓ ﻭاﻟﻁﻳﻥ ﻭﻻ اﻟﻁﻭاﻑ ﺣﻭﻟﻬﺎ ﻭﻻ‬
‫ﺗﻘﺑﻳﻝ اﻟﺣﺟﺭ اﻷﺳﻭﺩ ﻭﻻ ﻣﺱ اﻟﺭﻛﻥ اﻟﻳﻣﺎﻧﻰ ﻭﻻ ﺭﻣﻰ اﻟﺟﻣﺎﺭ ﻭﻫﻰ ﺣﺻﻰ ﻭﻻ اﻟﺳﻌﻰ ﺑﻳﻥ اﻟﺻﻔﺎ‬
‫ﻭاﻟﻣﺭﻭﺓ ﻭﻫﻣﺎ ﺟﺑﻼﻥ‪ .‬ﻷﻥ ﺫﻟﻙ ﺃﻳﺿﺎ ً ﺭﺑﻣﺎ ﻳﺅﺩﻯ ﺇﻟﻰ اﻟﺷﺭﻙ ﺑﺎﻟﻣﻔﻬﻭﻡ اﻟﺧﺎص ﺑﻬﻡ ﻓﺎﻟﺫﻯ ﻓﺭﺽ ﻋﻠﻳﻧﺎ‬
‫ﺫﻟﻙ ﻫﻭ اﻟﺫﻯ ﺳﻥّ ﻟﻧﺎ اﻟزﻳﺎﺭﺓ ﻭﺳﻥّ ﻟﻧﺎ اﻟﺗﻭﺳﻝ ﻭﺳﻥّ ﻟﻧﺎ اﻟﺗﻘﺑﻳﻝ ﻭﺳﻥّ ﻟﻧﺎ اﻟﺗﺑﺭﻙ ‪ ..‬ﻛﺫﻟﻙ ﻓﺈﻥ اﻟﺣﻕ‬
‫ﺃﻣﺭﻧﺎ ﺑﺗﻌظﻳﻡ ﻭاﺣﺗﺭاﻡ ﻛﻝ ﺷﻌﻳﺭﺓ‪ .‬ﻭﺷﻌﺎﺋﺭ هللا ﻋﺑﺎﺭﺓ ﻋﻥ ﺃﻣﻛﻧﺔ ﻣﻘﺩﺳﺔ ﻣﺑﺎﺭﻛﺔ ﻳﺗﺿﺎﻋﻑ ﻓﻳﻬﺎ اﻟﺛﻭاﺏ‪،‬‬
‫ﻭﺃﻋﺗﻘﺩ ﺃﻧﻬﻡ ﻻ ﻳﺳﺗﻁﻳﻌﻭﻥ ﺃﻥ ﻳﻧﻛﺭﻭا ﻫﺫﻩ اﻷﻣﻭﺭ ﻓﻠﻣﺎﺫا ًﺇﺫا ﺗﻭﻗﻔﺕ اﻟﺑﺭﻛﺔ ﻭاﻻﺣﺗﺭاﻡ ﻭاﻟﺗﻌظﻳﻡ ﻋﻧﺩ‬
‫اﻟﺻﺎﻟﺣﻳﻥ ‪ ..‬ﻭﻟﻣﺎﺫا ﻗُ ِﻳﺩَﺕ اﻟﺑﺭﻛﺔ ﻓﻰ اﻷﺣﺟﺎﺭ اﻟﺗﻰ ﺟﻌﻠﻬﺎ هللا ﻟﻧﺎ ﺷﻌﺎﺋﺭ ﻭﺟﺏ ﺗﻌظﻳﻣﻬﺎ‪ ،‬ﺃﻳﻬﻣﺎ ﺃﻗﺭﺏ‬
‫ﻟﻠﺷﺭﻙ ﺗﻘﺑﻳﻝ اﻟﺭﻛﻥ اﻟﻳﻣﺎﻧﻰ ﺃﻡ ﺗﻘﺑﻳﻝ ﻳﺩ ُِِ ﻧﺑﻰ ﺃﻭ ﻭﻟﻰ‪ .‬ﺛﻡ ﻟﻧﻧظﺭ ﻭﻧﺗﺄﻣﻝ ﻗﻭﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‬
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‫﴿ﻳﺧﺭﺝ ﻣﻥ ﺑﻁﻭﻧﻬﺎ ﺷﺭاﺏ ﻣﺧﺗﻠﻑ ﺃﻟﻭاﻧﻪ ﻓﻳﻪ ﺷﻔﺎء ﻟﻠﻧﺎﺱ﴾ (اﻟﻧﺣﻝ ‪ )40‬ﻓﺎﻟﺫﻯ ﻭﺿﻊ اﻟﺑﺭﻛﺔ ﻭاﻟﺷﻔﺎء‬
‫ﻓﻰ اﻟﻌﺳﻝ ﻫﻭ اﻟﺫﻯ ﻭﺿﻌﻬﺎ ﻓﻰ اﻟﻣﺅﻣﻥ اﻟﺻﺎﻟﺢ ‪ ..‬ﻭﻛﺫﻟﻙ ﻗﻣﻳص ﺳﻳﺩﻧﺎ ﻳﻭﺳﻑ ﺳﺑﺑﺎ ً ﻓﻰ ﺭﺩ ﺑﺻﺭ‬
‫ﺳﻳﺩﻧﺎ ﻳﻌﻘﻭﺏ‪ ،‬ﻓﻠﻳﺱ اﻷﻣﺭ ﺃﻣﺭ ﺗﻘﺑﻳﻝ ﺣﺟﺭ ﻣﻥ ﻛﻭﻧﻪ ﺣﺟﺭ ﻭﻟﻛﻥ ﻷﻣﺭ ﺁﺧﺭ ﺃﺳﻣﻰ ﻭﺃﻋﻠﻰ ﻭﺭاء ﻫﺫﻩ‬
‫ﺑﺣﻕ ﻭﺗﺣﻘﻳﻕ ﻫﺫﻩ ‪..‬‬
‫ٍ‬ ‫اﻟﻣظﺎﻫﺭ‪ ،‬ﻭﻫﺫا ﻫﻭ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﻳﻧﻔﻰ‬
‫ﻋﻥ ﺃﺗﺑﺎﻋﻪ ﻭﻣﺣﺑﻳﻪ ﻓﻳﻘﻭﻝ ﻓﻰ ﺃﺣﺩ ﻗﺻﺎﺋﺩﻩ ﻣﻥ ﺩﻳﻭاﻥ ﺷﺭاﺏ اﻟﻭﺻﻝ ﻭﻫﻰ ﺃﻳﺿﺎ ً ﻟﻛﻝ ﻣﻥ ﻳﻘﻑ ﻋﻠﻰ‬
‫ﻁﺭﻳﻕ اﻟﺣﻕ‪:‬‬
‫ﺏ ﻻ ﺗﺷﺟﻳﻪ ﺃﻭﺗﺎﺭﻯ‬ ‫ُ‬
‫ﻭﻣﻳﺕ اﻟﻘﻠ ِ‬ ‫ﻳﺎ ﺃﻳﻬﺎ اﻟﻧﺎﺱ ﺣﺞ اﻟﺑﻳﺕ ﻟﻠﺳﺎﺭﻯ‬
‫ﺇظﻬـﺎﺭ‬
‫ِ‬ ‫ﻏـﻳﺭ‬
‫ِ‬ ‫ﻭﺑﻳـ ُﺗﻪ ﺑﻳ ُﺗﻪ ﻣﻥ‬ ‫اﻟﺣﺞ هلل ﻓـﻰ ﻣـﺟﻼﻩ ﻣﻛﺭُﻣـﺔ‬
‫ﺃﺣﺟﺎﺭ‬
‫ِ‬ ‫ﻭﻟﻳﺱ ﻣﻘﺻﻭﺩ ﻗﻭﻣﻰ ﻟﺛﻡ‬ ‫ﻭﻟﻡ ﻳﻛﻥ ﺑﻳـﺗﻪ ﻁﻳـﻧﺎ ﻭﻻ ﻟﺑـﻧﺎ‬
‫ﻭﻫﺫا ﻫﻭ اﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻳﺳﺄﻟﻪ اﺑﻧﻪ ﺳﻳﺩﻧﺎ ﻋﺑﺩ هللا ﻋﻥ اﻟﺭﺟﻝ ﻳﻣﺱ ﻣﻧﺑﺭ ﺭﺳﻭﻝ هللا ﺻﻠﻰ هللا ﻋﻠﻳﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻡ ﺗﺑﺭﻛﺎ ً ﺑﻣﺳﻪ ﻭﺗﻘﺑﻳﻠﻪ ﻭﻳﻔﻌﻝ ﺑﺎﻟﻘﺑﺭ اﻟﺷﺭﻳﻑ ﻣﺛﻝ ﺫﻟﻙ ﺭﺟﺎء ﺛﻭاﺏ هللا‪ .‬ﻓﻘﺎﻝ اﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻻ‬
‫ﺑﺄﺱ ﺑﻪ‪.‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬ﺃﺧﻭاﺗﻰ ‪ ..‬ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪ ..‬اﻷﺧﻭﺓ ﻭاﻷﺧﻭاﺕ اﻟﺣﺿﻭﺭ ‪..‬‬

‫ﻟﻘﺩ ﺣﺎﻥ اﻟﻭﻗﺕ ﻷﻗﻑ ﺑﻛﻡ ﻗﻠﻳﻼً ﻋﻧﺩ ﻣﻌﻧﻰ اﻟﺷﺭﻙ ﻓﻰ ﺃﻣﺔ اﻟﻧﺑﻰ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻡ ‪ ..‬ﺃﺧﺭﺝ‬
‫اﻟﻁﺑﺭاﻧﻰ ﻋﻥ ﺳﻳﺩﻧﺎ ﺃﻧﺱ ‪ ..‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ هللا ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻡ (ﺃﺗﺧﻭﻑ ﻋﻠﻰ ﺃﻣﺗﻰ اﻟﺷﺭﻙ‬
‫ﻭاﻟﺷﻬﻭﺓ اﻟﺧﻔﻳﺔ‪ ،‬ﻗﺎﻝ ﺳﻳﺩﻧﺎ ﺃﻧﺱ‪ :‬ﺃﺗﺷﺭﻙ ﺃﻣﺗﻙ ﻣﻥ ﺑﻌﺩﻙ؟ ﻗﺎﻝ‪ :‬ﺃﺟﻝ ﺇﻻ ﺇﻧﻬﻡ ﻻ ﻳﻌﺑﺩﻭﻥ ﺷﻣﺳﺎ ً ﻭﻻ‬
‫ﻗﻣﺭاً ﻭﻻ ﻭﺛﻧﺎ ً ﻭﻻ ﺣﺟﺭً ا ﻭﺇﻧﻣﺎ ﻳُﺭاءﻭﻥ ﺑﺄﻋﻣﺎﻟِﻬﻡ ‪ ..‬ﻭاﻟﺷﻬﻭﺓ اﻟﺧﻔﻳﺔ اﻥ ﻳﺻﺑﺢ اﻟﻣﺭء ﺻﺎﺋﻣﺎ ﻓﺗﻌﺭﺽ‬
‫ﻟﻪ ﺷﻬﻭﺓ ﻣﻥ ﺷﻬﻭاﺗﻪ ﻓﻳﺗﺭﻙ ﺻﻭﻣﻪ) ﻓﺎﻟﺷﺭﻙ ﻛﻣﺎ ﻭﺻـﻔﻪ اﻟﺣﺩﻳﺙ ﻫﻭ اﻟﺭﻳﺎء ‪ ..‬ﻳﺭﺃﻭﻥ ﺃﻯ ﻳﻘﺻﺩﻭﻥ‬
‫اﻟﺭﻳﺎء ﺑﺄﻋﻣﺎﻟﻬﻡ ﻣﺗظﺎﻫﺭﻳﻥ ﺃﻣﺎﻡ اﻟﻧﺎﺱ ﺑﺄﻧﻬﻡ ﻋﻠﻰ اﻟﻬﺩﻯ ﺃﻭ ﺃﻧﻬﻡ ﻣﺣﺳﻧﻭﻥ‪.‬‬

‫ﻓﺎﻋﻠﻣﻭا ﺃﻥ اﻟﻘﻭﻝ ﺑﺎﻟﻠﺳﺎﻥ ﻭاﻟﻌﻣﻝ ﺑﺎﻟﺟﻭاﺭﺡ ﺇﺫا ﻟﻡ ﻳﺗﻭﻓﺭ ﺑﺣﺿﻭﺭ اﻟﻘﻠﺏ ﻣﻊ ﻛﻝ ﺣﺭﻑ ﻭﻛﻝ ﻓﻌﻝ‬
‫ﻓﻳﻛﻭﻥ ﻛﺎﻟﺳﺭاﺏ ‪ ..‬ﻣﻥ ﺃﺟﻝ ﻫﺫا ﻛﺎﻥ اﻫﺗﻣﺎﻡ اﻟﺻﺎﻟﺣﻳﻥ اﻟزاﻫﺩﻳﻥ ﺑﺗﻁﻬﻳﺭ ﻗﻠﻭﺏ ﻣﺣﺑﻳﻬﻡ ﻷﻥ ﺗﻁﻬﻳﺭ‬
‫اﻟﻘﻠﺏ ﻭﺗزﻛﻳﺗﻪ ﻣﻥ ﺃﺳﺎﺳﻳﺎﺕ اﻟﺩﻳﻥ ‪ ..‬ﻓﺎﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻋﻠّﻕ اﻟﻧﺟﺎﺓ ﻋﻠﻰ ﺳﻼﻣﺔ اﻟﻘﻠﺏ ‪ ..‬ﻗﺎﻝ‬
‫ﺏ ﺳﻠﻳﻡ﴾ (اﻟﺷﻌﺭاء ‪ )90 : 99‬ﻭﺧﺻﻪ اﻟﻧﺑﻰ‬ ‫ﺗﻌﺎﻟﻰ ﴿ﻳﻭ َﻡ ﻻ ﻳ َﻧﻔ ُﻊ ﻣﺎﻝ ﻭﻻ ﺑﻧﻭﻥ ‪ ¤‬ﺇﻻ ﻣﻥ ﺃﺗﻰ َ‬
‫هللا ﺑﻘﻠ ٍ‬
‫ﺑﺎﻟﺫﻛﺭ ﻓﻘﺎﻝ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻡ (ﺃﻻ ﻭﺃﻥ ﻓﻰ اﻟﺟﺳﺩ ﻣﺿﻐﺔ ﺇﺫا ﺻﻠﺣﺕ ﺻﻠﺢ اﻟﺟﺳﺩ ﻛﻠﻪ ﻭﺇﺫا‬
‫ﻓﺳﺩﺕ ﻓﺳﺩ اﻟﺟﺳﺩ ﻛﻠﻪ ﺃﻻ ﻭﻫﻰ اﻟﻘﻠﺏ) ﻓﺎﻟﻘﻠﺏ ﻣﺣﻝ ﻧظﺭ هللا ‪ ..‬ﻭﺗﻌظﻳﻡ ﺷﻌﺎﺋﺭ هللا ﻣﺭﺗﺑﻁﺔ ﻛﻝ‬
‫ِﺳﻭﻯ ﻭﻣﺣﺑﺔ اﻟﻐﻳﺭ ﻓﻬﻰ ﻋﺑﻭﺩﻳﺔ ﻟﻐﻳﺭ هللا‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻳﻪ‬ ‫اﻻﺭﺗﺑﺎﻁ ﺑﺗﻘﻭﻯ اﻟﻘﻠﻭﺏ ﻓﺈﺫا ﺗﻌﻠﻕ اﻟﻘﻠﺏ ﺑﺎﻟ َ‬

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‫ﺱ‬‫ِﺱ ﻋﺑﺩ اﻟﻘﻁﻳﻔﺔ َﺗ ِﻌ َ‬
‫ِﺱ ﻋﺑﺩ اﻟﺧﻣﻳﺻﺔ َﺗﻌ َ‬
‫ِﺱ ﻋﺑﺩ اﻟﺩﺭﻫﻡ َﺗﻌ َ‬
‫ِﺱ ﻋﺑﺩ اﻟﺩﻧﻳﺎ َﺗﻌ َ‬
‫اﻟﺻﻼﺓ ﻭاﻟﺳﻼﻡ ( َﺗﻌ َ‬
‫ﻭاﻧﺗﻛﺱ) ﻓﻼﺑﺩ ﻣﻥ ﺗﺣﺭﺭ اﻹﻧﺳﺎﻥ ﻣﻥ ﻋﺑﻭﺩﻳﺔ اﻷﺷﻳﺎء ‪ ..‬ﻭﻗﺩ ﺃﺷﺎﺭ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ ﺇﻟﻰ ﻫﺫا‬
‫اﻟﻣﻌﻧﻰ ﻓﻘﺎﻝ‪:‬‬
‫ﻟﻠظﻣآﻥ‬
‫ِ‬ ‫ﻧﺎﺿﺢ ﺑﺎﻟـﺭﻯ‬
‫ٍ‬ ‫ﻣِﻥ‬ ‫اﻟﻔﻬﻡ ِﺑﺋﺱ ﺇﻧﺎﺅﻩ‬
‫ِ‬ ‫َُﺗﻌﺳﺎ ً ﻟﻌــﺑﺩ‬
‫ﺳﺭاﻥ‬
‫ِ‬ ‫ﺿﻝ اﻟﻁﺭﻳﻕ ﻭﺑﺎء ﺑﺎﻟ ُﺧ‬ ‫اﻟﻭﻫﻡ ﺿ ّﻝ ﻭﻣﺎ اﻫﺗﺩﻯ‬
‫ِ‬ ‫ﺗﻌﺳﺎ ً ﻟﻌﺑﺩ‬
‫ﻭ َﺑ َﻧﺕ َﻏ َﺷﺎﻭ ُﺗﻪ ِﺑـﻧﺎءا ﻓﺎﻧﻰ‬ ‫ﻳـﺎ ِﺑﺋﺱ ﻋـﺑﺩ اﻟﻣﺎﻝ ﻣﺎﻟﺕ ﺭﺣﻠﻪ‬
‫ﻭﻫﺫا ﻫﻭ ﻧﺑﻰ هللا ﺳﻳﺩﻧﺎ ﻋﻳﺳﻰ ﻳﻣﺭ ﻋﻠﻰ ﻗﻭﻡ ﻳﻌﺑﺩﻭﻥ هللا ﻓﺳﺄﻟﻬﻡ ﻣﺎﺫا ﺗﻔﻌﻠﻭﻥ؟ ﻗﺎﻟﻭا‪ :‬ﻧﻌﺑﺩ هللا‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻟﻣﺎﺫا؟ ﻗﺎﻟﻭا‪ :‬ﻁﻣﻌﺎ ً ﻓﻰ ﺟﻧﺗﻪ ﻭﺧﻭﻓﺎ ً ﻣﻥ ﻧﺎﺭﻩ ‪ ..‬ﻓﻘﺎﻝ‪ :‬ﻟﻬﻡ ﻣﺧﻠﻭﻗﺎ ً ﻁﻣِﻌﺗﻡ ﻭﻣﺧﻠﻭﻗﺎ ً ﺧِﻔﺗﻡ‪ ،‬ﻓﻣﺎ ﻛﺎﻥ‬
‫ﻁﻣﻌﻬﻡ ﻓﻰ هللا ﻭﻻ ﺧﻭﻓﻬﻡ ﻣﻥ هللا‪ .‬ﻭﻣ ّﺭ ﻋﻠﻰ ﻗﻭﻡ ﻳﻌﺑﺩﻭﻥ هللا ﻓﺳﺄﻟﻬﻡ ﻣﺎﺫا ﺗﻔﻌﻠﻭﻥ؟ ﻗﺎﻟﻭا‪ :‬ﻧﻌﺑﺩ هللا ‪..‬‬
‫ﻗﺎﻝ‪ :‬ﻟﻣﺎﺫا؟ ﻗﺎﻟﻭا‪ :‬ﺣﺑﺎ ً ﻓﻰ هللا ‪ ..‬ﻓﻘﺎﻝ ﺃﻧﺗﻡ ﺃﻭﻟﻳﺎء هللا ﻭﺃﻣِﺭﺕ ﺃﻥ ﺃﻛﻭﻥ ﻣﻌﻛﻡ‪.‬‬

‫ﺗﺭ‬‫ﻏﻳﺭ هللا ﻭﻫﺫا ﻧﻭﻉ ﻣﻥ اﻟﺷﺭﻙ‪ ،‬ﻭاﻟﺛﺎﻧﻰ ﺃﻥ َ‬ ‫ﻷﺟﻝ ِ‬‫ِ‬ ‫ﻓﺎﻟﺭﻳﺎء ﻋﻠﻰ ﻗﺳﻣﻳﻥ ﺃﺣﺩﻫﻣﺎ اﻟﺭﻳﺎء ﺑﺎﻟﻌﻣﻝ‬
‫ﻟِﻧﻔﺳﻙ ﻋﻣﻼً ﻭﺗﻘﻭﻝ ﺃﻧﺎ ﻋﺎﺑﺩ ﻣﺟﺗﻬﺩ ‪ ..‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ﻗﻝ ﻫﻝ ُﻧ َﻧ ِﺑﺋﻛﻡ ﺑﺎﻷﺧﺳﺭﻳﻥ ﺃﻋﻣﺎﻻ ‪ ¤‬اﻟﺫﻳﻥ ﺿ ّﻝ‬
‫ﻳﺣﺳﺑﻭﻥ ﺃﻧﻬﻡ ﻳُﺣﺳِ ﻧﻭﻥ ﺻﻧﻌﺎ ً﴾ (اﻟﻛﻬﻑ ‪ )290 : 291‬ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً ﴿ﻣﺛﻝ‬ ‫َ‬ ‫ﺳﻌﻳﻬﻡ ﻓﻰ اﻟﺣﻳﺎﺓ اﻟﺩﻧﻳﺎ ﻭﻫﻡ‬
‫ﺕ ﻟﺑﻳﺕ اﻟﻌﻧﻛﺑﻭﺕ ﻟﻭ‬ ‫ﺛﻝ اﻟﻌﻧﻛﺑﻭﺕ اﺗﺧﺫﺕ ﺑﻳﺗﺎ ً ﻭﺇﻥ ﺃﻭﻫﻥ اﻟﺑﻳﻭ ِ‬ ‫ﺩﻭﻥ هللا ﺃﻭﻟﻳﺎء َﻛ َﻣ ِ‬
‫ِ‬ ‫اﻟﺫﻳﻥ اﺗﺧﺫﻭا ﻣﻥ‬
‫ﻛﺎﻧﻭا ﻳﻌﻠﻣﻭﻥ﴾ (اﻟﻌﻧﻛﺑﻭﺕ ‪ )02‬ﻓﺎﻷﻭﻟﻳﺎء ﻓﻰ اﻵﻳﺔ ﻭﻻﻳﺔ ﺑﺎﻁﻝ ﻭﻋﻠﻭ ﻏﻳﺭ ﺣﻘﻳﻘﻰ ﻛﻌﻠﻭ ﻓﺭﻋﻭﻥ ﴿ﺃﻧﺎ‬
‫ﺭﺑﻛﻡ اﻷﻋﻠﻰ﴾ (اﻟﻧﺎزﻋﺎﺕ ‪ )10‬ﻓﻠﻳﺱ ﻫﺫا ِﺑﻌِﻠﻭ ﻭﻟﻛﻥ اﻧظﺭ ﺇﻟﻰ ﻋُﻠﻭ ﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ ﻓﻬﻭ ﻋُﻠﻭ ﺗﺣﻘﻳﻕ ﴿ﺇﻧﻙ‬
‫ﺃﻧﺕ اﻷﻋﻠﻰ﴾ (ﻁﻪ ‪ )49‬ﻫﻛﺫا ﻗﺎﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﻓﺎﻟﻭﻻﻳﺔ ﻓﻰ‬
‫اﻵﻳﺔ ﻟﻳﺳﺕ ﻭﻻﻳﺔ ﺗﺣﻘﻳﻕ ﻷﻧﻬﺎ ﻭﻻﻳﺔ ﺩﻭﻥ هللا ‪ ..‬ﺃﻣﺎ ﻭﻻﻳﺔ اﻟﺗﺣﻘﻳﻕ ﻓﻬﻰ ﺑﺎهلل ‪ ..‬ﻛﻣﺎ ﺃﻥ اﻵﻳﺔ ﻟﻳﺱ‬
‫اﻟﻣﻌﻧﻰ ﻓﻳﻬﺎ ﻣﻘﺗﺻﺭ ﻋﻠﻰ ﻣﻥ ﻳﻌﺑﺩ اﻟﺻﻧﻡ ﻭاﻟﺷﻣﺱ ﻭاﻟﻘﻣﺭ ﻭﻏﻳﺭ ﺫﻟﻙ‪ ،‬ﺑﻝ ﺇﺫا ﺭﻛﻥ اﻹﻧﺳﺎﻥ ﻋﻠﻰ ﻧﻔﺳﻪ‬
‫ﺃﻭ ﻣﺎﻟﻪ ﺃﻭ ﻫﻭاﻩ ﻓﻘﺩ اﺗﺧﺫ ﻣﻥ ﺩﻭﻥ هللا ﺃﻭﻟﻳﺎء‪ ،‬ﻓﻬﺅﻻء اﻟﻭﻻﺓ ﻣﺛﻝ ﺑﻳﺕ اﻟﻌﻧﻛﺑﻭﺕ ﻓﻳظﻥ اﻧﻪ اﻋﺗﻣﺩ ﻋﻠﻰ‬
‫ﺷﺊ ﺛﺎﺑﺕ ﻭﻫﻭ ﻻ ﺷﺊ‪ ،‬ﻓﻠﻭ اﺗﻛﻝ اﻹﻧﺳﺎﻥ ﻋﻠﻰ ﻋﻣﻠﻪ ﺣﺗﻰ ﻭﻟﻭ ﻋﻣﻝ ﻋﻣﻼً ﻟﻡ ﻳﻌﻣﻠﻪ ﺃﺣﺩ ﻭﻋ َﺑﺩ ﻋﺑﺎﺩﺓ‬ ‫ٍ‬
‫اﻷﻧﺑﻳﺎء ﻭاﻷﻭﻟﻳﺎء ﻭاﺗﻛﻝ ﻋﻠﻳﻪ ﻓﻘﺩ اﺗﺧﺫ ﻣﻥ ﺩﻭﻥ هللا ﺃﻭﻟﻳﺎء‪ ،‬ﻷﻧﻪ ظﻥ ﺃﻥ ﻋﻣﻠﻪ ﻳﻧﺟﻳﻪ ﻛﻣﺛﻝ اﻟﻌﻧﻛﺑﻭﺕ‬
‫اﺗﺧﺫ ﺑﻳﺗﺎ ً ﻓﻬﻝ ﻳﻘﻳﻪ ﻣﻥ اﻟﺣﺭ ﻭاﻟﺑﺭﺩ؟ ﻭاﻟﺣﺩﻳﺙ (ﻟﻥ ﻳﺩﺧﻝ ﺃﺣﺩ ﻣﻧﻛﻡ اﻟﺟﻧﺔ ﺑﻌﻣﻠﻪ ﻓﻘﺎﻟﻭا ﻭﻻ ﺃﻧﺕ ﻳﺎ‬
‫ﺭﺳﻭﻝ هللا ﻗﺎﻝ ﻭﻻ ﺃﻧﺎ ﺇﻻ ﺃﻥ ﻳﺗﻐﻣﺩﻧﻰ هللا ﺑﺭﺣﻣﺔ ﻣﻧﻪ ﻭﻓﺿﻝ) ‪ ..‬ﻭاﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻳﻘﻭﻝ ﴿ﻗﻝ‬
‫ﺑﻔﺿﻝ هللا ﻭﺑﺭﺣﻣﺗﻪ ﻓﺑﺫﻟﻙ ﻓﻠﻳﻔﺭﺣﻭا ﻫﻭ ﺧﻳﺭ ﻣﻣﺎ ﻳﺟﻣﻌﻭﻥ﴾ (ﻳﻭﻧﺱ ‪ )19‬ﺻﺩﻕ هللا اﻟﻌظﻳﻡ ‪ ..‬ﻭﻗﺎﻝ‬
‫ﺗﻠﻕ هللا؟ ﻗﺎﻝ‪ :‬ﺑﻔﻘﺭﻯ ﻭﻓﺎﻗﺗﻰ ‪ ..‬ﻗﺎﻝ‪ :‬ﺗﻠﻘﺎﻩ ﺇﺫاً ﺑﺎﻟﺻﻧﻡ اﻷﻋظﻡ ‪ ..‬ﻗﺎﻝ‪ِ :‬‬
‫ﻓﺑ َﻡ‬ ‫ﺑﻌﺽ اﻟﺻﺎﻟﺣﻳﻥ ﻟﺑﻌﺿﻬﻡ‪ِ :‬ﺑ َﻡ َ‬
‫ﺃﻟﻘﺎﻩ؟ ﻗﺎﻝ اﻟ َﻘ ُﻪ ِﺑ ِﻪ ‪ ..‬ﻓﻬﻭ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ اﻟﺟﻭّ اﺩ اﻟﻛﺭﻳﻡ ﻳﻌﻁﻰ ﻋﺑﺩﻩ ﻓﻭﻕ ﻣﺎ ﻳظﻥ ﺑﻪ‪.‬‬

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‫ﻭﺃﺧﺭﺝ اﻟﻘﺭﻁﺑﻰ ﻋﻥ ﻣﺟﺎﻫﺩ ‪ ..‬ﺃﻥ ﺭﺟﻼً ﺟﺎء ﺇﻟﻰ اﻟﻧﺑﻰ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻡ ﻓﻘﺎﻝ ﺇﻧﻰ ﺃﺗﺻﺩﻕ‬
‫ﻭﺃﺻِ ﻝ اﻟﺭﺣِﻡ ﻭﻻ ﺃﺻﻧﻊ ﺫﻟﻙ ﺇﻻ هلل ﺗﻌﺎﻟﻰ ‪ ..‬ﻓﻘﺎﻝ ﻓﻳﺫﻛﺭ ﺫﻟﻙ ﻣﻧﻰ ﻭاُﺣﻣﺩ ﻋﻠﻳﻪ ﻓﻳﺳﺭﻧﻰ ﺫﻟﻙ ﻭﺃﻋﺟﺏ‬
‫ﺑﻪ ‪ ..‬ﻓﺳﻛﺕ اﻟﻧﺑﻰ ﻭﻟﻡ ﻳﻘﻝ ﺷﻳﺋﺎ ﻓﻧزﻝ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﴿ﻓﻣﻥ ﻛﺎﻥ ﻳﺭﺟﻭا ﻟﻘﺎء ﺭﺑﻪ ﻓﻠﻳﻌﻣﻝ ﻋﻣﻼً ﺻﺎﻟﺣﺎ ً ﻭﻻ‬
‫ﻳﺷﺭﻙ ﺑﻌﺑﺎﺩﺓ ﺭﺑﻪ ﺃﺣﺩا﴾ (اﻟﻛﻬﻑ ‪.)229‬‬

‫ﻭﺃﺧﺭﺝ اﻟﻘﺭﻁﺑﻰ ﺃﻳﺿﺎ ً ﻋﻥ ﺷﻬﺭ ﺑﻥ ﺣﻭﺷﺏ ‪ ..‬ﻛﺎﻥ ﻋﺑﺎﺩﺓ ﺑﻥ اﻟﺻﺎﻣﺕ ﻭﺷﺩاﺩ ﺑﻥ ﺃﻭﺱ ﺟﺎﻟﺳﻳﻥ‬
‫ﻓﻘﺎﻻ‪ :‬ﺇﻧﺎ ﻧﺗﺧﻭﻑ ﻋﻠﻰ ﻫﺫﻩ اﻷﻣﺔ ﻣﻥ اﻟﺷﺭﻙ ﻭاﻟﺷﻬﻭﺓ اﻟﺧﻔﻳﺔ ﻓﺄﻣﺎ اﻟﺷﻬﻭﺓ اﻟﺧﻔﻳﺔ ﻓﻣﻥ ﻗِﺑـَﻝ اﻟﻧﺳﺎء‪.‬‬
‫ﻭﻗﺎﻻ‪ :‬ﺳﻣﻌﻧﺎ ﺭﺳﻭﻝ هللا ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻡ ﻳﻘﻭﻝ‪ :‬ﻣﻥ ﺻﻠﻰ ﺻﻼﺓ ﻳﺭاﺋﻰ ﻓﻳﻬﺎ ﻓﻘﺩ ﺃﺷﺭﻙ ﻭﻣﻥ‬
‫ﺻﺎﻡ ﺻﻳﺎﻡ ﻳﺭاﺋﻰ ﻓﻳﻪ ﻓﻘﺩ ﺃﺷﺭﻙ ‪ ..‬ﺛﻡ ﺗﻠﻰ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﴿ﻓﻣﻥ ﻛﺎﻥ ﻳﺭﺟﻭا ﻟﻘﺎء ﺭﺑﻪ ﻓﻠﻳﻌﻣﻝ ﻋﻣﻼً ﺻﺎﻟﺣﺎ ً‬
‫ﻭﻻ ﻳﺷﺭﻙ ﺑﻌﺑﺎﺩﺓ ﺭﺑﻪ ﺃﺣﺩا ﴾(اﻟﻛﻬﻑ ‪.)229‬‬

‫ﻭﻫﺎﻫﻭ اﻷﺷﻌﺙ ﺑﻥ ﻗﻳﺱ ﻭﻗﺩ ﺻﻠﻰ ﻓﺧﻔﻑ‪ ،‬ﻓﻘﻳﻝ ﻟﻪ‪ :‬ﺧﻔﻔﺕ اﻟﺻﻼﺓ ‪ ..‬ﻓﻘﺎﻝ‪ :‬اﻧﻪ ﻟﻡ ﻳﺧﺎﻟﻁﻬﺎ ﺭﻳﺎء ‪..‬‬
‫ﻋﻥ اﻷﻏﻳﺎﺭ ﻭﺃﺑﻌﺩ ﺁﺧﺭﻳﻥ ﻓﺿﺭﺑﻬﻡ ﺑﺳﻳﻑِ اﻟﺑُﻌﺩ ‪ ..‬ﻓﻛﻡ ﻣﻥ‬‫ﻭﺣ َﺟﺑﻬﻡ ِ‬
‫ﻓﺳﺑﺣﺎﻥ ﻣﻥ ﻗﺭّﺏ ﺃﻗﻭاﻡ ﻟﺣﺿﺭﺗﻪ َ‬
‫ﺃﻧﺎﺱ ﺻﻠﻭا ﻭﻣﻠﺋﻭا اﻟﻣﺳﺎﺟﺩ ﺑﺎﻟﻌﺑﺎﺩاﺕ ﻓﻠﻡ ﻳﻧﻔﻌﻬﻡ ﻣﺎ ﺟﻣﻌﻭا ‪ ..‬ﻗﻁﻌﻭا ﺃﻳﺎﻣﻬﻡ ﻓﻰ اﻟﺷﻬﻭاﺕ ﻓﻭﻗﻌﻭا ﻓﻰ‬
‫ﺷﺑﺎﻙ اﻟﻐﻔﻠﺔ ﻓ ُﺣ ِﺟ َﺑﺕ ﻋﻧﻬﻡ ﺃﻧﻭاﺭ اﻹﻳﻣﺎﻥ‪.‬‬
‫ﻓﻠظﻰ ﻗﺩ ﻋﺑﺩﻭا ﻻ ﺭﺑﻧﺎ‬ ‫ﻳﻌﺑﺩﻭﻥ هللا ﺧﻭﻑ ﻣﻥ ﻟظﻰ‬
‫ﻗﻭﻡ ﻳﻌﺑﺩﻭﻥ اﻟﻭﺛﻧﺎ‬
‫ﻣﺛﻝ ٍ‬ ‫ﻭﻟﺩاﺭ اﻟ ُﺧﻠ ِﺩ ﺻﻠّﻭا ﻻ ﻟـ ُﻪ‬
‫اﺧﻭاﻧﻰ ‪ ..‬ﺃﺧﻭاﺗﻰ ‪ ..‬ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪ ..‬اﻷﺧﻭﺓ اﻟﺣﺿﻭﺭ ‪..‬‬

‫ﻗﺻﺩﺕ ﻣﻥ ﺣﺩﻳﺛﻰ ﻫﺫا ﻭﻣﺎ ﺳﺑﻘﻪ ﻣﻥ ﺣﺩﻳﺙ ﻓﻰ ﺧﻁﺎﺑﻰ اﻟﻌﺎﻡ اﻟﻣﺎﺿﻰ ﺃﻥ ﺃﺫﻛﺭ اﻷﻣﺔ ﺑﻌﺩ ٍﺩ ﻣﻥ‬
‫اﻟﺣﻘﺎﺋﻕ اﻟﺗﻰ ﺗﺟﺳﺩ ﺟﻭﻫﺭ اﻟﺩﻳﻥ ﻭﺃﺳﺎﺳﻪ‪ ،‬ﻭاﻟﺗﻰ ﻛﺎﻥ ﻟﻣﺟﺎﻓﺎﺗﻬﺎ ﻭﻣﺧﺎﻟﻔﺗﻬﺎ ﻣﺎ ظﻝ ﻳﻌﺎﻧﻰ ﻣﻧﻪ ﻋﺎﻟﻡ اﻟﻳﻭﻡ‬
‫ﻋﻣﻭﻣﺎ ً ﻭاﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ ﺧﺻﻭﺻﺎ ً ‪ ..‬ﻋﺳﻰ ﺃﻥ ﻳﻌﻭﺩ ﺑﻌﺿﻧﺎ ﺇﻟﻰ اﻟﺭﺷﺎﺩ ﻭاﻟﻁﺭﻳﻕ اﻟﻣﺳﺗﻘﻳﻡ ﻭﺃﻥ ﺗﻌﻭﺩ‬
‫اﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ ﻣﻭﺣﺩﺓ ﺭاﺳﺧﺔ اﻟﺑﻧﺎء ﻗﻭﻳﺔ اﻟﻌﻘﻳﺩﺓ‪.‬‬

‫ﺇﻥ اﻟﻔﻭﺿﻰ ﺳﺎﺩﺕ ﻋﺎﻟﻡ اﻟﻳﻭﻡ ﻭﻧزﻋﺔ اﻟﺳﻳﻁﺭﺓ ﺃﺻﺑﺣﺕ ﻫﻰ ﺳﻣﺗﻪ اﻟﺭﺋﻳﺳﻳﺔ ﻓﻳﻣﺎ ﺃﺻﺑﺢ اﻟﻌﺎﻟﻡ‬
‫ﻭﺇﺻﺭاﺭ‬
‫ٍ‬ ‫اﻹﺳﻼﻣﻰ ﻫﻭ اﻟﻬﺩﻑ اﻟﺭﺋﻳﺳﻰ ﻟﻘﻭﻯ اﻻﺳﺗﻌﻣﺎﺭ ‪ ..‬ﻭﻣﺎ ﻳﻭاﺟﻬﻪ اﻟﻌﺭاﻕ اﻵﻥ ﻣﻥ ﻗﺑﻝ ﺃﻣﺭﻳﻛﺎ‪،‬‬
‫ﻋﻧﻳﺩ ﻋﻠﻰ اﺷﻌﺎﻝ اﻟﺣﺭﺏ ﺑﺳﺑﺏ ﺃﻭ ﺑﺩﻭﻧﻪ ﻳﺅﻛﺩ ﻣﺎ ﺫﻛﺭﺕ ‪ ..‬ﻭاﻥ ﻣﺎ ﻳﺟﺭﻯ ﻋﻠﻰ اﻟﺳﺎﺣﺔ اﻟﺩﻭﻟﻳﺔ اﻵﻥ‬
‫ﻫﻭ اﺳﺗﻬﺩاﻑ ﻭاﺳﺗﺑﺎﺣﺔ ﻟألﻣﺔ اﻹﺳﻼﻣﻳﺔ ﺑﺎﻟﺩﺭﺟﺔ اﻷﻭﻟﻰ ﻳﺗﻡ ﻣﻥ ﺧﻼﻟﻪ ﺗﺣﻘﻳﻕ ﺃﻫﺩاﻑ اﺳﺗﻌﻣﺎﺭﻳﺔ‬

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‫ﺗﺳﻌﻰ ﻟﻠﺳﻳﻁﺭﺓ ﻋﻠﻰ ﻣﻭاﺭﺩﻩ اﻟﻁﺑﻳﻌﻳﺔ ﻭﺃﻫﺩاﻑ ﺃﺧﺭﻯ ﺗﺳﻌﻰ ﻹﻁﻔﺎء ﻧﻭﺭ هللا ‪ ..‬ﻭهللاُ ُﻣﺗِﻡ ﻧﻭﺭﻩ ﻭﻟﻭ‬
‫ﻛﺭﻩ اﻟﻛﺎﻓﺭﻭﻥ ‪ ..‬ﻭﻳﻣﻛﺭﻭﻥ ﻭ ﻳﻣﻛﺭ هللا ‪ ..‬ﻭهللا ﺧﻳﺭ اﻟﻣﺎﻛﺭﻳﻥ‪.‬‬
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‫ﺇﻥ اﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ ﺗﻭاﺟﻪ اﻟﻌﺩﻳﺩ ﻣﻥ اﻟﻣﺧﺎﻁﺭ ﺫﻛﺭﺕ ﻣﻧﻬﺎ ﺧﻁﺭ اﻟﻌﻭﻟﻣﺔ اﻟﺛﻘﺎﻓﻳﺔ ﻓﻰ ﺧﻁﺎﺑﻰ ﺇﻟﻳﻛﻡ‬
‫اﻟﻌﺎﻡ اﻟﻣﺎﺿﻰ ﻭﻫﺎ ﻧﺣﻥ ﻧﺷﻬﺩ اﻵﻥ ﻣﺭﺣﻠﺔ ﻋﻣﻠﻳﺔ ﻟﺗﻧﻔﻳﺫ ﻣﺧﻁﻁﺎﺕ ﺃﺟﻧﺑﻳﺔ ﻣﺗﻘﻧﺔ ﻟﻥ ﺗﺗﻭﻗﻑ ‪ ..‬ﻭاﻥ‬
‫اﻟﻧظﺭﺓ اﻟﺑﻌﻳﺩﺓ اﻟﻣﺗﺟﺫﺭﺓ ﻟﻌﻼﺝ ﻭﻣﻭاﺟﻬﺔ ﺗﻠﻙ اﻟﻣﺧﺎﻁﺭ ﻫﻭ ﺗﻭﺣﻳﺩ اﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ ﻭﻓﻕ ﺃﺳﺱ ﺳﻠﻳﻣﺔ‬
‫ﺗﺑﺩﺃ ﻗﺑﻝ ﻛﻝ ﺷﺊ ﺑﺗﺻﺣﻳﺢ اﻟﻌﻘﺎﺋﺩ ﻭاﻟﻣﻔﺎﻫﻳﻡ اﻟﺧﺎﻁﺋﺔ اﻟﺗﻰ ظﻠﺕ ﺗﺳﻭﺩ ﺟﺎﻧﺏ ﻣﻥ ﻋﺎﻟﻣﻧﺎ اﻹﺳﻼﻣﻰ ‪..‬‬
‫ﻭاﺗﺑﺎﻉ اﻟﻣﻧﻬﺞ اﻟﺻﺣﻳﺢ ﻓﻰ اﻟﺩﻋﻭﺓ ﻭاﻹﺭﺷﺎﺩ ﻭاﻟﺭﺟﻭﻉ ﺇﻟﻰ ﻣﻥ اﺧﺗﺻﻬﻡ هللا ﻟﻬﺫﻩ اﻟﻣﻬﻣﺔ ﻣﻥ اﻷﻭﻟﻳﺎء‬
‫ﻭاﻟﺻﺎﺣﻳﻥ ‪ ..‬ﻭﻗﺩ ﺗﺣﺩﺛﺕ ﻋﻧﻬﺎ ﻓﻰ ﺧﻁﺎﺑﻰ اﻟﻌﺎﻡ اﻟﻣﺎﺿﻰ ﻭﺃﻛﻣﻠﺗﻬﺎ ﺇﻟﻳﻛﻡ اﻟﻳﻭﻡ‪.‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬ﺃﺧﻭاﺗﻰ ‪ ..‬ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﺇﻥ ﺩﻭﺭﻧﺎ ﻓﻰ اﻟﻣﺭﺣﻠﺔ اﻟﻘﺎﺩﻣﺔ ﺑﺎﻟﻎ اﻷﻫﻣﻳﺔ ‪ ..‬ﻭاﻥ ﻛﻝ ﻣﻧﺎ ﻣﺳﺋﻭﻝ ﺑﺣﻣﻝ اﻟﺭﺳﺎﻟﺔ ‪ ..‬ﺭﺳﺎﻟﺔ‬
‫اﻟﺗﺻﺣﻳﺢ ‪ ..‬ﺗﺻﺣﻳﺢ اﻟﻌﻘﺎﺋﺩ ﻭاﻟﻣﻔﺎﻫﻳﻡ ‪ ..‬ﻭﻣﻥ ﻫﻧﺎ ﻓﺈﻧﻧﻰ ﺃﻭﺟﻪ ﻟﺟﺎﻥ ﻭﺇﺩاﺭاﺕ اﻟﻁﺭﻳﻘﺔ ﺑﻛﺎﻓﺔ ﺃﻧﺣﺎء‬
‫اﻟﻌﺎﻟﻡ ﻟﺑﺫﻝ اﻟﻣزﻳﺩ ﻣﻥ اﻟﺟﻬﻭﺩ ﻓﻰ اﻟﻣﺭﺣﻠﺔ اﻟﻣﻘﺑﻠﺔ ﻟﺗﺣﻘﻳﻕ ﻫﺫا اﻟﻬﺩﻑ اﻟﻌظﻳﻡ ‪ ..‬ﻛﻣﺎ ﺃﻭﺟﻪ اﻟﻠﺟﻧﺔ‬
‫اﻟﺩﻭﻟﻳﺔ ﻟإلﻋﻼﻡ ﻭﻟﺟﺎﻥ اﻹﻋﻼﻡ ﻭاﻟﺷﺋﻭﻥ اﻟﺧﺎﺭﺟﻳﺔ ﺑﺎﻟﺩﻭﻝ اﻟﻣﺧﺗﻠﻔﺔ ﻟﻼﺿﻁﻼﻉ ﺑﺟﻬﺩ ﺃﻛﺑﺭ ﻓﻰ ﺳﺑﻳﻝ‬
‫ﺗﺣﻘﻳﻘﻪ‪ ،‬ﻭاﻟﺗﻧﺳﻳﻕ ﻣﻊ ﻟﺟﻧﺔ اﻹﺭﺷﺎﺩ ﻭاﻟﻣﺭﻛز اﻟﺩﻭﻟﻰ ﻟﻠﺑﺣﻭﺙ ﻭاﻟﺩﺭاﺳﺎﺕ اﻻﺳﺗﺭاﺗﻳﺟﻳﺔ ﺑﺄﻟﻣﺎﻧﻳﺎ‪.‬‬

‫ﻛﻣﺎ ﻳﺣﺩﻭﻧﺎ ﺃﻣﻝ ﻛﺑﻳﺭ ﻓﻰ ﺃﻥ ﺗﻌﻁﻰ اﻟﺣﻛﻭﻣﺎﺕ اﻟﻌﺭﺑﻳﺔ ﻭاﻹﺳﻼﻣﻳﺔ ﺩﻭﺭاً ﺃﻛﺑﺭ ﻭﻣزﻳ ًﺩا ﻣﻥ‬
‫اﻟﺗﺳﻬﻳﻼﺕ ﻟﻠﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﺣﺗﻰ ﺗﺗﻣﻛﻥ ﻣﻥ اﻻﺿﻁﻼﻉ ﺑﺩﻭﺭﻫﺎ ﺑﺻﻭﺭﺓ ﺃﻓﺿﻝ ﻓﻰ ﺗﺣﻘﻳﻕ ﻫﺫﻩ‬
‫اﻟﺭﺳﺎﻟﺔ ‪ ..‬ﺭﺳﺎﻟﺔ اﻟﺗﺻﺣﻳﺢ ﻭﺑﻧﺎء اﻟﻔﺭﺩ اﻟﻣﺳﻠﻡ ﻋﻠﻰ ﻧﻣﻭﺫﺝ اﻟﻬﺩﻯ اﻟﻘﺭﺁﻧﻰ اﻟﺳﻠﻳﻡ ‪ ..‬ﻭﺇﺫا ﻛﺎﻧﺕ‬
‫ﻣﻧظﻣﺎﺕ اﻟﻣﺟﺗﻣﻊ اﻟﻣﺩﻧﻰ ﻓﻰ ﺩﻭﻝ ﺃﻭﺭﻭﺑﺎ ﻭاﻟﻭﻻﻳﺎﺕ اﻟﻣﺗﺣﺩﺓ ﺗﺗﻘﺎﺳﻡ اﻷﺩﻭاﺭ ﻣﻊ ﺣﻛﻭﻣﺎﺕ ﺩﻭﻟﻬﺎ‬
‫ﻟﺗﺣﻘﻳﻕ ﻣﺻﺎﻟﺣﻬﺎ اﻟﻭﻁﻧﻳﺔ ﻭﺗﻣﺭﻳﺭ ﻭﺗﻧﻔﻳﺫ ﻣﺧﻁﻁﺎﺗﻬﺎ‪ ،‬ﻓﻣﺎ ﺑﺎﻟﻧﺎ ﻧﻘﻳﺩ ﻣﻧظﻣﺎﺗﻧﺎ اﻟﻣﺩﻧﻳﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ‬
‫اﻟﻁـﺭﻕ اﻟﺻﻭﻓﻳﺔ ﻭﻫﻰ اﻷﻛﺛﺭ ﺷﻳﻭﻋﺎ ً ﻭاﻧﺗﺷﺎﺭاً ﻓﻰ ﺑﻼﺩ اﻟﻌﺎﻟﻡ‪ ،‬ﻭاﻷﻗﺭﺏ ﺇﻟﻰ ﻭﺟﺩاﻥ اﻟﻧﺎﺱ‪ ،‬ﺃﻣﺎ ﺁﻥ‬
‫اﻷﻭاﻥ ﻷﻥ ﻳﺗﻡ ﺗﻘﺎﺳﻡ اﻷﺩﻭاﺭ ﺑﻳﻥ ﺣﻛﻭﻣﺎﺕ اﻟﺩﻭﻝ اﻹﺳﻼﻣﻳﺔ ﻭاﻟﻌﺭﺑﻳﺔ ﻭاﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﻟﻣﻭاﺟﻬﺔ‬
‫اﻟﻌﺻﺭ اﻟﻘﺎﺩﻡ ﺑﻛﻝ ﺗﺣﺩﻳﺎﺗﻪ ﻭﻣﺧﺎﻁﺭﻩ‪.‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬ﺃﺧﻭاﺗﻰ ‪ ..‬ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

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‫ﻻ ﻳﻣﻛﻧﻧﺎ ﺃﻥ ﻧﺗﺣﺩﺙ ﻋﻥ اﻟﺗﻐﻳﻳﺭ ﻭاﻟﺗﺻﺣﻳﺢ ﺩﻭﻥ ﺃﻥ ﻧﺧص ﺑﺎﻟﺫﻛﺭ ﻣﺻﺭ اﻟﺣﺳـﻳﻥ ﻗﻠﺏ اﻷﻣﺔ‬
‫اﻹﺳﻼﻣﻳﺔ ﻭﺿﻣﻳﺭﻫﺎ ﻭﻛﻳﻑ ﻻ ‪ ..‬ﻭﻫﻝ ﻟﻠﺟﺳﺩ ﺃﻥ ﻳﻌﻣﻝ ﺩﻭﻥ ﻗﻠﺏ‪ ،‬ﻭﻟﻌﻝ ﻓﻰ ﻛﻼﻣﻰ ﻫﺫا ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ‬
‫ﺇﻟﻰ ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ﻓﻰ ﻣﺻﺭ اﻟﺣﺳﻳﻥ ﻟﻼﺿﻁﻼﻉ ﺑﺩﻭﺭﻫﻡ اﻟﻁﻠﻳﻌﻰ ﻭاﻟﻁﺑﻳﻌﻰ ﻓﻰ ﻗﻳﺎﺩﺓ ﺣﺭﻛﺔ اﻟﺗﺻﺣﻳﺢ‬
‫‪ ..‬ﻭﻗﺩ ﻗﻣﺕ ﺑﺣﻣﺩ هللا ﺗﻌﺎﻟﻰ ﺑزﻳﺎﺭﺓ ﻣﺻﺭ اﻟﺷﻬﺭ اﻟﻣﺎﺿﻰ ﻭاﻥ ﻛﺎﻥ ﺫﻟﻙ ﻗﺩ ﺗﻡ ﺑﻌﺩ ﻁﻭﻝ ﻏﻳﺎﺏ‬
‫ﻓﻌزاﺅﻧﺎ ﺃﻥ ﺫﻟﻙ ﻛﺎﻥ ﻣﻥ ﺃﻣﺭ اﻟﻘﺩَﺭ ﻭﺇﻥ ﻣﻘﺑﻝ اﻷﻳﺎﻡ ﻟﻥ ﺗﻠِﺩ ﺇﻻ ﻣﺎ ﻓﻳﻪ ﺧﻳﺭ ﻣﺻﺭ ﻭاﻟﺳﻭﺩاﻥ ﻭاﻹﺳﻼﻡ‬
‫‪ ..‬ﻭﻗﺩ ﻗﻣﺕ ﺑﻔﺿﻝ هللا ﺗﻌﺎﻟﻰ ﺑزﻳﺎﺭﺓ ﺳﻳﺩﻧﺎ ﻭﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ اﻟﺣﺳﻳﻥ ﻭاﻟﺳﻳﺩﺓ زﻳﻧﺏ ﻭﺳﻳﺩﻯ ﺇﺑﺭاﻫﻳﻡ‬
‫اﻟﺩﺳﻭﻗﻰ ﻭﻛﻭﻛﺑﺔ ﻣﻥ ﺁﻝ اﻟﺑﻳﺕ اﻷﺗﻘﻳﺎء اﻷﻁﻬﺎﺭ ‪ ..‬ﻭاﻟﺗﻘﻳﺕ ﺑﺎﻵﻻﻑ ﻣﻥ ﺃﺣﺑﺎﺑﻧﺎ اﻟﺫﻳﻥ ﻛﺎﻧﺕ ﺗﺳﺑﻘﻬﻡ‬
‫اﻷﺷﻭاﻕ ﺇﻟﻳﻧﺎ ﻭﻳﺷﺩﻧﺎ اﻟﺣﻧﻳﻥ ﺇﻟﻳﻬﻡ ‪ ..‬ﻭﺳﻭﻑ ﺃﻋﻭﺩ ﺇﻟﻳﻬﺎ ﻣﺭﺓ ﺃﺧﺭﻯ ﺑﻌﺩ اﻟﻣﻭﻟﺩ اﻟﺷﺭﻳﻑ ﺑﺈﺫﻥ هللا‬
‫ﺗﻌﺎﻟﻰ ﻟﻘﺿﺎء ﻭﻗﺕ ﺃﺭﺣﺏ ﻭﺗﻧظﻳﻡ اﻟﻌﻣﻝ ﻭﺗﺭﺗﻳﺏ اﻟﺑﻳﺕ‪.‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬ﺃﺧﻭاﺗﻰ ‪ ..‬ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﺷﻬﺩﺕ ﺑﻼﺩﻧﺎ ﻓﻰ اﻟﻔﺗﺭﺓ اﻟﻣﺎﺿﻳﺔ اﻟﻌﺩﻳﺩ ﻣﻥ اﻷﺣﺩاﺙ ﻭاﻟﻔﺗﻥ ﺁﺧﺭﻫﺎ ﻣﺎ ﺟﺭﻯ ﺑﺩاﺭﻓﻭﺭ ﻭﻣﺎ ﻳﺟﺭﻯ‬
‫ﺑﻣﻧﺎﻁﻕ ﺃﺧﺭﻯ ﻣﻥ اﻟﺳﻭﺩاﻥ ‪ ..‬ﻭﻗﺩ ﺁﻥ ﻟﻠﺳﻭﺩاﻥ ﺃﻥ ﻳﻧﻌﻡ ﺑﺎﻷﻣﻥ ﻭاﻟﺳﻼﻡ ﻭاﻟﻁﻣﺄﻧﻳﻧﺔ ﻭﺗﺣﻘﻳﻕ ﻧﻬﺿﺗﻪ‬
‫اﻟﺷﺎﻣﻠﺔ ‪ ..‬ﻭﻣﻥ ﻫﻧﺎ ﻓﺈﻧﻧﻰ ﻭاﻧﻁﻼﻗﺎ ً ﻣﻥ ﺗﻌﺎﻟﻳﻡ ﺩﻳﻧﻧﺎ اﻟﺣﻧﻳﻑ اﻟﺗﻰ ﻻ ﺗﻧﺣﺎز ﺇﻟﻰ ﻟﻭﻥ ﺃﻭ ﺟﻧﺱ ﺃﻭ ﻗﺑﻳﻠﺔ‪،‬‬
‫ﺃﺩﻋﻭا ﺃﺑﻧﺎءﻧﺎ ﻓﻰ ﺩاﺭﻓﻭﺭ ﻭﻛﺎﻓﺔ ﻗﻁﺎﻋﺎﺕ ﺣزاﻡ اﻟﺳﺎﻓﻧﺎ ﻟﻠﻌﻣﻝ ﺟﻣﻳﻌﺎ ً ﻹﻁﻔﺎء ﻧﺎﺭ اﻟﻔﺗﻧﺔ ﻭﺇﻓﺷﺎﻝ ﻛﺎﻓﺔ‬
‫اﻟﻣﺧﻁﻁﺎﺕ اﻷﺟﻧﺑﻳﺔ اﻟﺗﻰ ظﻠﺕ ﻭﻻزاﻟﺕ ﺗزﺭﻉ اﻟﻔﺗﻥ ﺑﻳﻥ ﺃﺑﻧﺎء اﻟﻭﻁﻥ اﻟﻭاﺣﺩ ﻓﻰ ﺳﺑﻳﻝ ﺗﺣﻘﻳﻕ ﻣآﺭﺑﻬﻡ‬
‫اﻟﻁﻣﻌﻳﺔ ﻭاﻻﺳﺗﻐﻼﻟﻳﺔ ‪ ..‬ﻭﺇﺫا ﻛﺎﻧﺕ ﺗﻠﻙ اﻟﻣﺧﻁﻁﺎﺕ ﻓﻰ ﻁﻰ اﻟﺳﺭ ﻭاﻟﻛﺗﻣﺎﻥ ﺭﺩﺣﺎ ً ﻣﻥ اﻟزﻣﺎﻥ‪ ،‬ﻓﺈﻥ ﻣﺎ‬
‫اﻟﻣآﺭﺏ اﻟﺣﻘﻳﻘﻳﺔ ﻟﺗﻠﻙ‬
‫ِ‬ ‫ﻳﺷﻬﺩﻩ اﻟﻌﺎﻟﻡ اﻟﻳﻭﻡ ﻣﻥ ﻣﻣﺎﺭﺳﺎﺕ ﻗﺩ ﻛﺷﻑ ﻋﻥ اﻷﻗﻧﻌﺔ اﻟﺣﻘﻳﻘﻳﺔ ﻭﺃظﻬﺭ ﺑﻭﺿﻭﺡ‬
‫اﻟﻣﺧﻁﻁﺎﺕ‪ ،‬ﻭﺇﺫا ﻛﻧﺎ ﻗﺩ ﺃﺩﺭﻛﻧﺎ ﺫﻟﻙ ﻓﺎﻧﻪ ﺟﺩﻳﺭ ﺑﻧﺎ ﺃﻥ ﻧﻠﺗﻘﻰ ﻋﻠﻰ ﺭﺅﻳﺔ ﻭﻁﻧﻳﺔ ﻧﺣﺩﺩ ﻣﻥ ﺧﻼﻟﻬﺎ‬
‫ﻣﺻﺎﻟﺣﻧﺎ ﻭﻧﺟﻬﺽ ﺑﻬﺎ ﻓﺗﻥ اﻻﺳﺗﻌﻣﺎﺭ اﻟﺟﺩﻳﺩ ﻭﻧزﻋﺎﺕ اﻟﻌﺻﺑﻳﺔ ﻭاﻟﻣﺻﺎﻟﺢ اﻟﺷﺧﺻﻳﺔ ﻭﻧﺣﻘﻥ ﺑﻬﺎ ﺩﻣﺎء‬
‫اﻷﺑﺭﻳﺎء ﻭﻧﻌﺑﺭ ﻣﻥ ﺧﻼﻟﻬﺎ ﻓﻭﻕ ﻛﻝ ﺳﻠﺑﻳﺎﺕ ﻭﺃﺧﻁﺎء ﻭﺃﺣزاﻥ ﻭﺁﻻﻡ ﻭﺿﻐﺎﺋﻥ اﻟﻣﺎﺿﻰ ﻧﺣﻭ ﻣﺳﺗﻘﺑﻝ‬
‫زاﻫﺭ ﺑﻌﻭﻥ هللا ﻧﺣﺗﻛﻡ ﻓﻳﻪ ﺇﻟﻰ ﻣﻧﻬﺞ اﻟﻌﻠﻡ ﻭﻟﻐﺔ اﻟﻣﻧﻁﻕ ﻳﻛﻭﻥ ﺃﺳﺎﺳﻪ اﻟﻌﺩﻝ ﻭاﻟﺷﻭﺭﻯ ﻭاﻟﻣﺳﺎﻭاﺓ ‪..‬‬
‫ﻭﺇﻧﻧﺎ ﻧﺳﺗﺑﺷﺭ ﻛﺛﻳﺭاً ﺑﺎﻻﺗﻔﺎﻕ اﻟﻭﻁﻧﻰ اﻻﺳﺗﺭاﺗﻳﺟﻰ اﻟﺫﻯ ﺟﻣﻊ ﻣﺅﺧﺭاً ﺑﻳﻥ ﻣﺅﺗﻣﺭ ﻭاﺩﻯ اﻟﻧﻳﻝ ﻭاﻟﻣﺅﺗﻣﺭ‬
‫اﻟﻭﻁﻧﻰ ﺑﺎﻋﺗﺑﺎﺭﻩ ﺧﻁﻭﺓ ﻭاﺳﻌﺔ ﺗﺟﺎﻩ ﻣﺎ ﻧﺩﻋﻭا ﻟﻪ‪ ،‬ﻭاﻥ ﻣﺎ ﺣﻭاﻩ ﻣﻥ ﺭﺅﻯ ﻭﻣﺭﺗﻛزاﺕ ﻓﻛﺭﻳﺔ‬
‫ﻭاﺳﺗﺭاﺗﻳﺟﻳﺔ ﺗﺟﻌﻝ ﻣﻧﻪ ﻧﻭاﺓ ﻟﻌﻣﻝ ﻭﻁﻧﻰ ﻛﺑﻳﺭ ﻳﻣﻛﻥ ﺃﻥ ﻳﻭﺣﺩ اﻷﻣﺔ ﻋﻠﻰ ﺃﺳﺱ ﻣﺗﻳﻧﺔ ﻭﻳﻘﻭﺩﻫﺎ ﺇﻟﻰ ﺑﺭ‬
‫اﻷﻣﺎﻥ ﻭﻳﺣﻘﻕ ﻣﺻﺎﻟﺣﻬﺎ ﻭﻳﺣﻣﻰ ﺃﺭﺿﻬﺎ‪ ،‬ﻭﺇﻧﻧﺎ ﻧﺩﻋﻭا ﻛﻝ اﻷﺳﺭ اﻟﺳﻭﺩاﻧﻳﺔ اﻟﻛﺑﻳﺭﺓ ﻟﻼﻟﺗﻘﺎء ﺣﻭﻟﻪ‬
‫ﻭاﻟﻌﻣﻝ ﻋﻠﻰ ﺩﻋﻣﻪ ﻭ ﺗﻁﻭﻳﺭﻩ‪.‬‬

‫ﻗﺎﻝ ﺭﺳﻭﻝ هللا (ﺇﻧﻰ ﻭهللا ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻳﻛﻡ ﺃﻥ ﺗﺷﺭﻛﻭا ﻣﻥ ﺑﻌﺩﻯ ﻭﻟﻛﻥ ﺃﺧﺎﻑ ﻋﻠﻳﻛﻡ ﺃﻥ ﺗﻧﺎﻓﺳﻭا‬
‫اﻟﺩﻧﻳﺎ) ﺃﺧﺭﺟﻪ اﻟﺑﺧﺎﺭﻯ ﻭﻣﺳﻠﻡ ﻭﺃﺣﻣﺩ ﻭاﻟﻁﺑﺭاﻧﻰ‪.‬‬

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 ‫اﻟﻠﻬﻡ اﻓﺗﺢ ﺑﻳﻧﻧﺎ ﺑﺎﻟﺣﻕ ﻭﺃﻧﺕ ﺧﻳﺭ اﻟﻔﺎﺗﺣﻳﻥ ‪ ..‬ﺁﻣﻳﻥ ‪..‬‬
‫ﻭﺻﻠﻰ هللا ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬
‫ﺳﺑﺣﺎﻥ ﺭﺑﻙ ﺭﺏ اﻟﻌزﺓ ﻋﻣﺎ ﻳﺻﻔﻭﻥ ﻭﺳﻼﻡ ﻋﻠﻰ اﻟﻣﺭﺳﻠﻳﻥ ﻭاﻟﺣﻣﺩ هلل ﺭﺏ اﻟﻌﺎﻟﻣﻳﻥ‬
‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء السابﻊ من شهر ﺃبريل ﻋاﻡ ‪0222‬‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫اﺧﻭاﻧﻰ ﻭﺃﺧﻭاﺗﻰ ‪ ...‬اﻟﺟﻣﻊ اﻟﻛﺭﻳﻡ ‪ ...‬اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ‬

‫ُﺣﻛﻡ ﺗﻧزﻳﻠِﻪ ﻓﻰ ﺳــﻭﺭﺓ ﻳﻭﻧﺱ‬ ‫ﺑﺄﻣﺭﻩ اﻟﻘﺎﺋﻝ ﻓﻰ ﻣ ِ‬ ‫ِ‬ ‫هلل ﻧﻌﻣ ُﻝ ﺑﻪ‬ ‫ﺕ ﺣﻣﺩِﻩ ﻭاﻟﺷﻛ ُﺭ ِ‬ ‫اﻟﺣﻣ ُﺩ هلل ﻋﻠﻰ ﻣُﻭ ِﺟﺑﺎ ِ‬
‫ﻭﻥ ﻟَ ُﻬ ُﻡ ْاﻟ ُﺑ ْﺷ َﺭﻯ ﻓِﻰ ْاﻟ َﺣﻳﺎ ِﺓ‬ ‫ﻭﻥ‪،‬اﻟَّﺫ َ‬
‫ِﻳﻥ ﺁ َﻣ ُﻧﻭ ْا َﻭ َﻛﺎ ُﻧﻭ ْا َﻳ َّﺗﻘُ َ‬ ‫هللا ﻻَ َﺧ ْﻭﻑ َﻋﻠَ ْﻳ ِﻬ ْﻡ َﻭﻻَ ُﻫ ْﻡ َﻳﺣْ َز ُﻧ َ‬ ‫﴿ﺃَﻻ ﺇِﻥَّ ﺃَ ْﻭ ِﻟ َﻳﺎء ّ ِ‬
‫ﺕ‬ ‫ﻙ ﻫ َُﻭ ْاﻟ َﻔ ْﻭ ُز ْاﻟﻌَظِ ﻳ ُﻡ﴾ ﻭاﻟﺻﻼﺓُ ﻭاﻟﺳﻼ ُﻡ ﻋﻠﻰ ﻋﺑ ِﺩ اﻟﺫا ِ‬ ‫هللا‪َ ،‬ﺫﻟِ َ‬ ‫ﺕ ِّ‬ ‫اﻟﺩ ْﻧ َﻳﺎ َﻭﻓِﻰ اﻵﺧ َِﺭ ِﺓ ﻻَ َﺗ ْﺑﺩِﻳ َﻝ ﻟِ َﻛﻠِ َﻣﺎ ِ‬
‫ﺕ اﻷﺳﺭا ُﺭ‬ ‫ﻣﻥُْ ﻩ اﻧﺷﻘ ِ‬ ‫ﺕ اﻟﻣﺣﻣﺩﻳَّﺔ اﻟﻠﻁﻳﻔ ِﺔ اﻷﺣﺩﻳَّﺔ ﻣﻥْ ِ‬ ‫ﺏ اﻟﺫا ِ‬ ‫ﻭﺭﺳﻭﻝ اﻷﺳﻣﺎ ِء ﻭاﻟﺻﻔﺎﺕ‪ ،‬ﺻﺎﺣ ِ‬ ‫ِ‬
‫ﻭﺗﻧزﻟﺕ ﻋﻠﻭ ُﻡ ﺁﺩ َﻡ ﻓﺄﻋﺟز اﻟﺧﻼﺋﻕ‪ ،‬ﻓﺻ ِّﻝ اﻟﻠﻬﻡ ﺑﻪ ﻣِﻧ ُﻪ ﻓﻳ ِﻪ ﻋﻠﻳ ِﻪ‬ ‫َّ‬ ‫ﺕ اﻟﺣﻘﺎﺋﻕ‬ ‫ﺕ اﻷﻧﻭا ُﺭ ﻭﻓﻳ ِﻪ اﺭﺗﻘ ِ‬ ‫ﻭاﻧﻔﻠﻘ ِ‬
‫ﺑﻐﻳﺭ ﺷﻙ ﺑﺭﻭاﻳ ِﺔ اﻟﺑُﺧﺎﺭﻯ ﻋﻥ ﺃﺑﻰ ﻫﺭﻳﺭ َﺓ ﻗﺎ َﻝ ﻗﺎﻝ ﺭﺳﻭﻝ هللا ‪( :‬ﺇﻥ هللا‬ ‫ِ‬ ‫ﻭﺳﻠﻡ اﻟﺫﻯ ﻗﺎﻝ ﻭﻗﻭﻟﻪ اﻟﺣﻕ‬
‫ﺏ ﻭ َﻣﺎ ﺗﻘﺭَّ ﺏ ﺇﻟﻰ ﻋﺑﺩﻯ ﺑﺷﻰ ٍء ﺃﺣﺏ ﺇﻟﻰ ﻣﻣﺎ‬ ‫ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻗﺎﻝ‪ :‬ﻣﻥ ﻋﺎﺩﻯ ﻟﻰ ﻭﻟﻳﺎ ﻓﻘﺩ ﺁﺫﻧ ُﺗ ُﻪ ﺑﺎﻟﺣﺭ ِ‬
‫ﻧﺕ ﺳﻣ َﻌ ُﻪ اﻟﺫﻯ َﻳﺳﻣ ُﻊ ﺑﻪ‬ ‫ﺑﺎﻟﻧﻭاﻓﻝ ﺣﺗﻰ ﺃُﺣﺑَّﻪ ﻓﺈﺫا ﺃﺣْ ﺑﺑ ُﺗﻪ ُﻛ ُ‬ ‫ِ‬ ‫اﻓﺗﺭﺿﺕ ﻋﻠﻳ ِﻪ ﻭﻣﺎ ﻳزا ُﻝ ﻋﺑﺩﻯ ﻳﺗﻘﺭَّ ﺏُ ﺇﻟﻰ‬ ‫ُ‬
‫ﻭﺭﺟﻠَﻪ اﻟﺗﻰ َﻳﻣﺷﻰ ﺑﻬﺎ ﻭﻟَﺋِﻥْ ﺳﺄَﻟﻧﻰ ﻷُﻋﻁﻳ َّﻧ ُﻪ ﻭﻟﺋﻥْ‬ ‫ﺻﺭﻩ اﻟﺫﻯ ﻳُﺑﺻ ُﺭ ﺑﻪ ﻭ َﻳ َﺩﻩ اﻟﺗﻰ ﻳَﺑﻁِ شُ ﺑﻬﺎ ِ‬ ‫ﻭ َﺑ َ‬
‫ﺩﺕ ﻋﻥ ﺷﻰ ٍء ﺃﻧﺎ َﻓﺎﻋﻠُﻪ ﺗﺭﺩﺩﻯ ﻋﻥ َﻗ ِ‬ ‫ُ‬
‫اﺳﺗﻌﺎﺫﻧﻰ ﻷﻋﻳ َﺫ َّﻧ ُﻪ ﻭﻣﺎ ﺗﺭ َّﺩ ُ‬
‫اﻟﻣﻭﺕ ﻭﺃﻧﺎ‬ ‫َ‬ ‫ﻔﺱ اﻟﻣُﺅﻣﻥ َﻳﻛﺭﻩُ‬ ‫ﺑﺽ َﻧ ِ‬
‫ﺏ‬ ‫ﻭﺟﻧ ُﺔ اﻟﻛﺎﻓﺭ) ﻣﺳﻠﻡ‪ ،‬ﻓﺎﻷﻭﻟﻳﺎ ُء ﻣﻥ ﺃ َّﻣﺔ اﻟﺣﺑﻳ ِ‬ ‫اﻟﻣﺅﻣﻥ َ‬ ‫ِ‬ ‫ﺃَﻛﺭﻩُ ﻣﺳﺎء َﺗﻪ) ﻭﻗﺎﻝ ﺃﻳﺿﺎ (اﻟﺩﻧﻳﺎ ﺳِ ﺟﻥُ‬
‫ﺗﺷﻭﻕ اﻟﺻﺎﺩﻯ ﺇﻟﻰ اﻟﻣﺎ ِء‬ ‫ﻙ ﻭﺗﻌﺎﻟﻰ َّ‬ ‫ﻭﻳﺗﺷﻭﻗﻭﻥ ﺇﻟﻰ ﻟﻘﺎ ِء اﻟﻣﻭﻟﻰ ﺗﺑﺎﺭ َ‬ ‫َّ‬ ‫ﻳُﻣﺿﻭﻥ ﺣﻳﺎﺗﻬﻡ َﻣﻁﻳ ًَّﺔ ﻟآلﺧﺭﺓ‬
‫ﻭاﻟﻌﻠﻳﻝ ﺇﻟﻰ اﻟﺷﻔﺎ ِء ﻭﻟﺫا ﻳﻘﻭﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬ ‫ِ‬
‫ﺿﻳﺕ ﺳِ ﻧ َّﻳﺎ ً ﺃَﺭ َﺗﺟﻰ ﺳﺎﻋ َﺔ اﻟﻠِّﻘﺎ‬ ‫ُ‬ ‫َﻗ‬
‫ﻙ َﺗﻌـﺎﻧﻘﻧﺎ ﻋِ َ‬
‫ﻧـﺎﻕ اﻷﺣ َّﺑﺔ ُِِ‬ ‫ﻟِﺫا َ‬

‫ُﻠﻭ ِﻩ ﻭﻣُﺭِّ ِﻩ‪:‬‬

‫ﺧﻳﺭﻩ ﻭﺷﺭِّ ﻩ‪ ،‬ﺣ ِ‬
‫ﺩﺭ ِ‬ ‫اﻹﻳﻣﺎﻥ؛ اﻹﻳﻣﺎﻥُ اﻟﻛﺎﻣ ُﻝ ﺑﺎﻟﻘﺿﺎ ِء ﻭاﻟ َﻘ ِ‬
‫ِ‬ ‫ﻭﺇﻥَّ ﻣﻥ ﺃﺷﺭاﻁِ‬
‫ﻭاﻝ اﻟﺣِﺱِّ ْ‬
‫ﻓﺎﻟﺟُﺭ ُﺡ َﻓﺭﺣﺔ‬ ‫ﻭﻋِ ﻧ َﺩ َز ِ‬

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 ‫ﻓِﺫﻯ ﺭُﺗﺏ ﻓﻳﻬﺎ اﺗﺳـﺎﻉ اﻟﻣَﺩاﺭﻙِ‬
‫ﺏ اﻟﻣﺻﻁﻔﻰ ‪ ،‬ﻣﻥ ﺃﺷ ِّﺩ اﻟﻣﺻﺎﺋﺏ ﻋﻠﻰ ﺃﺻﺣﺎﺑﻪ ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻬﻡ ﻓﻣِﻧﻬﻡ ﻣﻥ‬ ‫ﻓﻠﻘﺩ ﻛﺎﻥ اﻧﺗﻘﺎ ُﻝ اﻟﺣﺑﻳ ِ‬
‫ﺏ ﻭﻟﻡ ﻳﺻ ِّﺩﻕ ﻋﻳﻧﻳﻪ‪ ،‬ﻓﺳﻳِّﺩﻧﺎ ﻋﻣ ُﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﻭﻫﻭ ﺃﺷﺩ‬ ‫ﺑﺕ ﻭ َﺗﻣﺳَّﻙ ﺑﺈﻳﻣﺎﻧِﻪ ﻭﻣِﻧﻬﻡ َﻣﻥ َﺗﻌﻠَّﻕ ﺑﺎﻟﺣﺑﻳ ِ‬ ‫َﺛ َ‬
‫ﻳﻕ اﻟﺫﻯ‬ ‫ﺣﺑﻳﺑﻪ‪ ،‬ﺣﺗﻰ ﺟﺎء اﻟﺻ ِّﺩ ُ‬ ‫ِ‬ ‫ﺕ‬
‫اﻟﺳﻳﻑ ﻋﻠﻰ ﻛ ِّﻝ ﻣﻥ ﻗﺎ َﻝ ﺑﻣﻭ ِ‬ ‫َ‬ ‫ً‬
‫ﻓﺭاﺳﺔ َﺣﻣ َﻝ‬ ‫ﻋﺭﻳﻛﺔ ﻭﺃﻛﺛﺭُﻫﻡ‬‫ً‬ ‫اﻟﻧﺎﺱ‬
‫ﻭﺃﻭﻗﺎﺕ اﻟﺭاﺣﺎﺕ ﻟﻳُﻌﻠﻥ ﻗﻭ َﻝ‬ ‫ُ‬ ‫ﺣﺑﻳﺑﻪ ﺣ َّﺗﻰ ﻭ َﻟﻭ ﻓﺭَّ ﻗﺕ ﺑﻳﻧﻬﻡ اﻟﻣﺿﺎﺟﻊ‬ ‫ِ‬ ‫ﻛﺎﻥ ﻳﺗﺣﺭَّ ﻕ ﻛﺑ ُﺩﻩ ﺑﻧﺎﺭ اﻟﺷﻭﻕ ﺇﻟﻰ‬
‫اﻟﺣﻕ ﻣﻥ ﺳﻭﺭﺓ ﺁﻝ ﻋﻣﺭاﻥ ﴿ َﻭ َﻣﺎ ﻣ َُﺣﻣَّﺩ ﺇِﻻَّ‬ ‫ِّ‬ ‫ﻭﺻﻭاﺑﻬﻡ ﻭﺗﻠﻰ ﻋﻠﻳﻬﻡ ﻗﻭ َﻝ‬ ‫ِ‬ ‫اﻟﻧﺎﺱ ﺇﻟﻰ ﺭُﺷﺩﻫﻡ‬ ‫َ‬ ‫ِّ‬
‫اﻟﺣﻕ ﻭﻳُﻌﻳ ُﺩ‬
‫َّﺎﺕ ﺃَ ْﻭ ﻗُﺗِﻝ اﻧ َﻘﻠَ ْﺑ ُﺗ ْﻡ َﻋﻠَﻰ ﺃَﻋْ َﻘ ِﺎﺑ ُﻛ ْﻡ َﻭ َﻣﻥ َﻳﻧ َﻘﻠِﺏْ َﻋﻠَ َﻰ َﻋ ِﻘ َﺑ ْﻳ ِﻪ َﻓﻠَﻥ‬
‫ﺕ ﻣِﻥ َﻗ ْﺑﻠِ ِﻪ اﻟﺭ ُﺳ ُﻝ ﺃَ َﻓﺈﻥ ﻣ َ‬‫َﺭﺳُﻭﻝ َﻗ ْﺩ َﺧﻠَ ْ‬
‫اﻟﻔﺎﺭﻭﻕ ‪ :‬ﻛﺄﻧﻰ ﺃﺳﻣﻌُﻬﺎ ﻷﻭﻝ ﻣﺭﺓ‪ .‬ﻭﻳﻘﻑ‬ ‫ُ‬ ‫ﻳﻥ﴾‪ 200‬ﻭﻫﻧﺎ ﻳﻘﻭﻝ‬ ‫هللا َﺷ ْﻳ ًﺋﺎ َﻭ َﺳ َﻳﺟْ ِزﻯ ّ‬
‫هللا ُ اﻟ َّﺷﺎﻛ ِِﺭ َ‬ ‫َﻳﺿُﺭَّ ّ َ‬
‫هللا ﺣﻰ‬‫هللا ﻓﺈﻥَّ َ‬ ‫ﻛﺎﻥ َﻳﻌﺑ ُﺩ َ‬ ‫ﻣﺎﺕ ﻭﻣﻥ َ‬ ‫ﻛﺎﻥ َﻳﻌﺑ ُﺩ ﻣﺣﻣﺩا ﻓﺈﻥَّ ﻣُﺣﻣﺩا ﻗﺩ َ‬ ‫اﻟﺻ ِّﺩﻳﻕ ﻭﻳﻘﻭﻝ ﴿ﻳﺎ ﺃﻳﻬﺎ اﻟﻧﺎﺱُ ﻣﻥ َ‬
‫ﻻ ﻳﻣﻭﺕ﴾‪.‬‬

‫اﻟﺟﻠﻝ ﺑﺎﻧﺗﻘﺎﻝ‬
‫ِ‬ ‫هللا ﻋﻠﻳﻬﻡ اﻷﺳﻭﺓُ ﻭاﻟﻘﺩﻭﺓُ ﻓﻰ ﻣﺻﺎﺑﻧﺎ‬ ‫اﻟﻛﺭاﻡ ﺭﺿﻭاﻥُ ِ‬‫ِ‬ ‫ﻭﺃﺻﺣﺎﺑﻪ‬
‫ِ‬ ‫هللا‬
‫ﺭﺳﻭﻝ ِ‬
‫ِ‬ ‫ﻭﻟﻧﺎ ﻓﻰ‬
‫ﺳ ِّﻳﺩِﻧﺎ ﻭﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ اﻟﺫﻯ‬
‫ﺃﻫﻝ اﻟﺑﻳﺕ ﺇﻟﻰ اﻟﺭَّ ﻓﻳﻕ اﻷﻋﻠﻰ‬ ‫هللا ﻓﺄَﺣﺏَّ هللا ُ ﻟﻘﺎ َءﻩ‪ ،‬ﺛﻡ ﺗﺑ َﻌ ُﻪ ﻣﻥ ﺃﺣﺑَّﻬﻡ ﻭﺃﺣﺑﻭﻩ ﻣﻥ ِ‬
‫ﺗﺷﻭﻕ ﻭﺃﺣﺏَّ ﻟﻘﺎ َء ِ‬ ‫َّ‬
‫ﺕ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ‬ ‫ﻻﺣﻕ ﺑﻪ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﺧﻳﺭﻯ اﺑﻥُ اﻟﺳﻳﺩﺓ ﻓﺎﻁﻣﺔ اﻟﺷﺎﺫﻟﻳﺔ ﺃﺧ ِ‬ ‫ٍ‬ ‫ﻓﻛﺎﻥ َّﺃﻭ َﻝ‬
‫اﻟﻁﺎﻫﺭﺓُ اﻟﺣﺎﺟﺔ زﻳﻧﺏ ﺃﺣﻣﺩ ﻋﺛﻣﺎﻥ زﻭﺟ ُﺔ اﻹﻣﺎﻡ ﻓﺧﺭ‬ ‫ِﻘﺕ ﺑﻬﻡ اﻟﺻ ِّﺩﻳﻘ ُﺔ َّ‬‫ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻬﻣﺎ‪ ،‬ﺛﻡ ﻟَﺣ ْ‬
‫ﺫاﺕ اﻷﻳﺎﺩﻯ اﻟﺑﻳﺿﺎ ِء ﻋﻠﻰ ﻛ ِّﻝ ﻣﻥ ا ْﻧﺗ َﺳ َ‬
‫ﺏ ﻟﻠﻁﺭﻳﻘ ِﺔ ﺃﻭ ﺃﺗﺎﻫﺎ‬ ‫اﻟﺩﻳﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ُ‬
‫ﻭزﻳﺎﺭﺗِﻬﻡ ﻓﺈ َّﻧﻙ ﻗﺭﻳﺏ ﻣُﺟﻳﺏ ﻳﺎﺃﺭﺣﻡ اﻟﺭاﺣﻣﻳﻥ اﻟﻠﻬﻡ ﺁﻣﻳﻥ‪.‬‬ ‫زاﺋﺭاً ﺭﺿﻰ هللا ﻋﻧﻬﻡ ﻭ َﻧﻔ َﻌﻧﺎ هللا ُ ﺑﺑﺭ َﻛﺗِﻬﻡ ِ‬

‫ﻭاﻟﻁﺭﻳﻘ ُﺔ اﻟﺑُﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ اﻟﺷﺎﺫﻟﻳﺔ ﺻﺎﺣﺑُﻬﺎ ﻭﺳﺭﻫﺎ ﻫﻭ ﺳﻳﺩﻯ ﺇﺑﺭاﻫﻳﻡ اﻟﺩﺳﻭﻗﻰ ﺃﺑﻭاﻟﻌﻳﻧﻳﻥ‪،‬‬
‫ﺑﻔﺭخ ﻭاﻟﻔﺭ ُخ‬
‫ٍ‬ ‫ﺃﺑﻭاﻟﻌﻭﻧﻳﻥ‪ ،‬ﺃﺑﻭاﻟﺷﺭﻓﻳﻥ‪ ،‬ﺃﺑﻭاﻟﺳَّﻳﻔﻳﻥ ﻭاﻟﺭﻣﺣﻳﻥ ‪ ،‬ﺻﺎﺣﺏ اﻟﺩﻋﻭﺓ اﻟﻣﺳﺗﺟﺎﺑﺔ {اﻟﺑﻳﺿ ُﺔ ﻣ َّﻧﺎ‬
‫ُﻘﻭﻡ} ﺻﺎﺣﺏُ اﻟﺭاﻳﺔ اﻟﺑﻳﺿﺎء ﺭاﻳ ُﺔ اﻟﺷﺭﻳﻌﺔ اﻟﺳﻣﺣﺎء‪.‬‬
‫ﻣﻥِّ َُا ﻻ ﻳ َّ‬

‫ﻭﻟﻭا ُء اﻟﺭﺣﻣ ِﺔ ﻓﻳﻬﺎ اﻹﻣﺎ ُﻡ اﻟﺷﺎﺫﻟﻰ ﺃﺑﻭ اﻟﺣﺳﻥ اﻟﺫﻯ ﺩﻋﺎ ﻷﻋﺩاﺋﻪ ﺑﺄﻥ ﻳﻛﻭﻧﻭا ﺃﻭﻟﻳﺎ َء ﻛﺎﻣﻠﻳﻥ ﻟﻣﺎ‬
‫ﻋز ﻭﺟ َّﻝ ﻓﻳﻬﻡ ﻭﻟﺫا ﻗﺎﻝ {ﻻﻳﺳﺗﻛﻣﻝ ﻭﻟﻰ ﺇﻻ ﺇﺫا َّ‬
‫ﺗﺷﺫﻝ} ﺻﺎﺣﺏُ اﻟﺭاﻳ ِﺔ اﻟﺻﻔﺭا ِء ﺭاﻳ ِﺔ‬ ‫َّﻓﻭﺿﻪ هللا ُ َّ‬
‫اﻟﻌﻠﻭﻡ ُِ اﻟﻠﺩﻧﻳَّﺔ‪.‬‬
‫ِ‬

‫اﻟﻣﺷﺎﻳﺦ ﻓﻳﻬﺎ ﺳﻳﺩﻯ ﻋﺑﺩ اﻟﺳﻼﻡ ﺑﻥ ﺑﺷﻳش اﻟﻘﺎﺋﻝ ﻟﺭﺑِّﻪ ﻭﺭاﺟﻳﻪ {اﻟﻠﻬ َّﻡ ﻻ ﺗﺟﻣﻊْ ﺑﻧﺎ ﺷﻘ َّﻳﺎ ً ﻭﺇﺫا‬
‫ِ‬ ‫ﻭﺷﻳ ُﺦ‬
‫ﺟﻣﻌ َﺗﻧﺎ ﺑﻪ ﻓﺷ ِّﻔﻌْ ﻧﺎ ﻓﻳ ِﻪ}‪.‬‬

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‫ﺛﻡ ﺟﺎء اﻻﺑﻥ اﻟﺑﻛﺭ ﻟﺳﻳﺩﻯ ﺇﺑﺭاﻫﻳﻡ اﻟﺩﺳﻭﻗﻰ ﺃﻻ ﻭﻫﻭ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﻪ‬
‫اﻟﺑﺭﻫﺎﻧﻰ اﻟﻘﺎﺋﻝ‪:‬‬
‫ُ‬
‫ﺃﻛ َّﻧﻰ ﺑ َﻔ ِ‬
‫ﺧـﺭ اﻟﺩﻳﻥ ﺑﻳﻥ ﺃﺣﺑَّﺗﻰ‬
‫ﺏ ﻣﻧﺎﻗﺏُ‬
‫ﺕ اﻟﻐﻳﻭ ِ‬
‫ﻭﻟﻰ ﻓﻰ ﺳﻣﺎﻭا ِ‬

‫ﻭﺃﺑﺎﻥ ﻣﻌﺎﻟ َﻣﻪ ﻭاﺿﺣ َﺔ‬ ‫َ‬ ‫َ‬

‫اﻟﻁﺭﻳﻕ‬ ‫ﺕ ﻓﺄﺣﻳﺎ‬ ‫اﻷﺭﺽ ﺑﻌﺩ ﻣﻭا ٍ‬‫َ‬ ‫اﻟﺫﻯ ﺃﻋﺎﺩ اﻟﺫﻛﺭ ﺑﻌﺩ ﻓﻭا ٍ‬
‫ﺕ ﻓﺄﺣﻳﺎ هللا ُ ﺑﻪ‬
‫ﻟﺳﻣﺎﻉ ُِﻫﺎ‬
‫ِ‬ ‫ﺟﻠﻳَّﺔ‪ ،‬ﻭﺗﺭﻙ ﻣﻳﺭاﺛﺎ ﻣﻥ اﻟﻌِﻠﻡ ﺃﺣﻳﺎﻩُ ﺑﻌﺩ ﺃﻥ َﺑﻠﻎ ﻋﺗﻳَّﺎ‪ ،‬ﺛﻡ ﺃﺭﺳ َﻝ ﺇﻟﻳﻧﺎ َﻓﺭاﺋ َﺩﻩُ اﻟﺑﺭزﺧﻳَّﺔ َﻧﻁﺭﺏُ‬
‫اﻟﺣﻕ ﺑﺩﻋﻭ ِﺗﻪِ‪ ،‬ﻫﺎﺩﻳﺎ ً ﺇﻟﻰ ﺻﺭاﻁِ ِ‬
‫هللا اﻟﻣﺳﺗﻘﻳﻡ‬ ‫َّ‬ ‫ﻭﻧﺻﺭ‬
‫َ‬ ‫ﺣﺽ اﻟﺑﺎﻁ َﻝ ﺑﺣُﺟَّ ﺗﻪ‬ ‫ﻭ َﻧﺳْ ﻛ ُﺭ ﻣﻥ َﺭﺷﻑِ ﺳُﻼﻓﻬﺎ‪َ ،‬ﺩ َ‬
‫اﻟﻌظﻳﻡ ﻭﺑﺳ َّﻧﺔ ﻧﺑﻳِّﻪ اﻟﻛﺭﻳﻡ ﺛﻡ اﺧﺗﺎﺭ ِﺟﻭاﺭ ﺭﺑِّﻪ ﻣﻁﻣﺋﻧﺎ ً ﻟﻭﺻﻳِّﻪ ﻭ َﻓﻠﺫ ِﺓ َﻛ ِﺑﺩﻩ‪.‬‬‫ِ‬ ‫ﺏ هللا‬
‫ﺑﺎﻟﺗﻣﺳﻙ ﺑﻛﺗﺎ ِ‬
‫َّﻳﺕ ﺇﺑﺭاﻫﻳ َﻡ ﺃ ِّﻧﻰ اﺻﻁﻔﻳ ُﺗﻪ‬
‫ﻭﻭﺻ ُ‬
‫ﻭﻛﻝ ﻧﺟﺎ ٍﺓ َﻛﺗـ ُﻡ ﺳِ ـﺭِّ اﻟﻧﺟ َّﻳ ِﺔ‬

‫ﺗﺣﺕ َﺟﻧﺎﺣﻳ ِﻪ ﻭﺃَﺭﺷﺩﻫﻡ‬

‫َ‬ ‫اﻷﺣﺑﺎﺏ‬
‫َ‬ ‫ﺿﻊ‬
‫ﻓﻊ اﻟﻘﻭاﻋ َﺩ َﻭ َﻭ َ‬ ‫ﻑ َﺣﻣ َﻝ اﻟﺭاﻳ َﺔ َ‬
‫ﻭﺭ َ‬ ‫ﻟﺧﻳﺭ ﺳﻠ ٍ‬
‫ِ‬ ‫ﻑ‬‫ﺧﻳﺭ ﺧﻠ ٍ‬
‫َ‬ ‫ﻓﻛﺎﻥ‬
‫ﺑﻠﺳﺎﻧﻳ ِﻪ ﻭﻭﻗﺎﻫﻡ ﺑﻳﻣﻳﻧﻳ ِﻪ‪.‬‬
‫ﻓﻰ َﻳﻣﻳﻧﻳـ ِﻪ َّﻗﻭﺗﻰ ﻭﻣِﺭاﺳﻰ‬
‫ﻓﻰ َﺟﻧـﺎﺣﻳ ِﻪ َﺭﺣﻣﺗﻰ ﻭﻟ َﺩﻳ ِﻪ‬
‫ﺑﻠِﺳــﺎﻧﻳ ِﻪ َﻋـﺎﻟﻡ ﻭ َﻋـﻠﻳ ُﻡ‬
‫اﻟﺩﻳﻥ َﻳﻠﻘﻰ اﻟﻠﻁﻳ ُﻡ‬
‫اﻟﻭ ِ‬ ‫ﻭﺽ َ‬
‫ﻋِ َ‬

‫اﻷﺭﺽ َﻣﺷﺭﻗﺎ‬
‫ِ‬ ‫ﻁﺎﻑ‬
‫َ‬ ‫ﻭﺿﻊ ﻗﻭاﻋﺩ اﻹﺭﺷﺎﺩ ﻓﻰ َﻣﺣﻠِّﻬﺎ ﻣﻥ اﻟﻌﻣﻝ ﺑﻬﺎ‪ ،‬ﻭﻛﺎﻥ اﻷُﺳﻭ َﺓ ﻭاﻟﻘﺩﻭ َﺓ ﻓﻘﺩ‬
‫ﺑﺫﺭﻫﺎ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻓﻰ اﻟﺷﺭﻕ ﻭاﻟﻐﺭﺏ ﻭﻛﺎﻥ ﺣظ اﻟﻣﺭﻳﺩﻳﻥ ﻣﻥ‬ ‫ﻭ َﻣﻐﺭﺑﺎ ﻟ َﻳﺭﻭﻯ اﻟﺣِﻧﻁﺔ اﻟﺗﻰ َ‬
‫ﺕ‬
‫ﺃﻛﺑﺭ اﻟﻣﺳﺎﺟ ِﺩ ﻭاﻟﺳﺎﺣﺎ ِ‬
‫َ‬ ‫اﻷﻣﺭ ﻭﺑﺎﻁﻧِﻪ‪ ،‬ﻓﻘﺩ ﺷﻳَّﺩ‬ ‫ظﺎﻫﺭ‬ ‫ﺭﻓﻊ اﻟﻘﻭاﻋ َﺩ ﻣﻥ‬
‫ﺃﻫﻝ ﺑﻳﺗﻪ‪َ ،‬‬‫ﺣظ ِ‬‫ﺃﻛﺛﺭ ﻣﻥ ِّ‬
‫َ‬ ‫ﻭﻗﺗِﻪ‬
‫ِ‬ ‫ِ‬
‫ﻭﺩﻭﺭ اﻟﻌﺑﺎﺩ ِﺓ ﻓﻰ ﺇﻓﺭﻳﻘﻳﺎ‬
‫ِ‬ ‫ﺕ ﻣﻥ اﻟزﻭاﻳﺎ‬ ‫ﺕ ﻣﻥ اﻟﻣﺳﺎﺟ ِﺩ ﻭاﻟﻣﺋﺎ ِ‬ ‫ﻓﻰ اﻟﺳﻭﺩاﻥ ﻭﻫﻰ ﺗﺭﺑﻭ ﻋﻠﻰ اﻟﻌﺷﺭا ِ‬
‫ﻭﺁﺳﻳﺎ ﻭﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺭﻳﻛﺎ ﻭﻛﻧﺩا ﻭاﺳﺗﺭاﻟﻳﺎ‪.‬‬

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‫ﺏ اﻷﻭﺭاﺩ ﻭﻛﺗﺎﺑﻰ " َﺗﺑﺭﺋ ِﺔ‬
‫ﻛﻣﺎ ﺃﺷﺭﻑ ﻋﻠﻰ اﻧﺗﺷﺎﺭ ﻋﻠﻭﻡ اﻟﺳﺎﺩﺓ اﻟﺻﻭﻓﻳﺔ ﺑﺎﻟﻣﻭاظﺑ ِﺔ ﻋﻠﻰ ﻁﺑﺎﻋ ِﺔ ﻛﺗ ِ‬
‫ﺃﻭﻟﻳﺎء اﻟﺭﺣﻣﻥ ﻋﻠﻰ ﺃﻭﻟﻳﺎء اﻟﺷﻳﻁﺎﻥ" ﻭﺩﻳﻭاﻧﻰ "ﺑﻁﺎﺋﻥ اﻷﺳﺭاﺭ" ﻭ"اﺑﺗﺳﺎﻡ اﻟﻣﺩاﻣﻊ‬ ‫ِ‬ ‫اﻟﺫﻣَّﺔ" ﻭ"اﻧﺗﺻﺎﺭ‬
‫ﻭاﻟﺗﺻﻭﻑِ ﻭاﻧﺗﺷﺭ ﺑﻬﻡ ﻓﻰ اﻟﺳﺎﺣﺎﺕ ﻭاﻟﻣﺳﺎﺟﺩ ﻹﺭﺷﺎﺩ اﻟﻧﺎﺱ ﺇﻟﻰ‬ ‫َّ‬ ‫ﻟﻌﻠﻭﻡ اﻟﻔِﻘ ِﻪ‬
‫ِ‬ ‫اﻟﺩاﺭﺳﻳﻥ‬
‫َ‬ ‫"‪ ،‬ﻛﻣﺎ ﺃَﻋ َّﺩ‬
‫ﺇﺣﻳﺎ ِء اﻟﺳ َﻧﻥ اﻟﻧﺑﻭﻳﺔ اﻟﺗﻰ ﻗﺩ ﺃُﻣﻳﺗﺕ ﻭﻣﻘﺎﻭﻣ ِﺔ اﻟﻔﺋﺎ ِ‬
‫ﺕ اﻟﺗﻰ ﺑﺎﻟﺩﻳﻥ ﻗﺩ ﻋﺎﺛﺕ‪.‬‬
‫ﺛﻡ اﻧﻌﻁﻑ ﺇﻟﻰ ﺇﺭﺷﺎﺩ ﻣﻥ ﺳﻣَّﺎﻫﻡ اﻟﺷﺎﺭﺩﻳﻥ ﺇﻟﻰ هللا ﻭﻗﺎﻝ‪ :‬ﻟﻳﺱ ﻟﻧﺎ ﺇﻻ ﻣﺎ ﻭﺿﻌﻪ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ‬
‫ﺏ‬
‫اﻟﺫﻛﺭ ﻭاﻟﺻﻼ ِﺓ ﻋﻠﻰ اﻟﺣﺑﻳ ِ‬
‫ِ‬ ‫ﻣﻥ ﺃﺳﺎﺱ ﻓﻰ اﻹﺭﺷﺎﺩ ﻣﻥ ﺗﺭﻙ اﻟﻛﻼﻡ ﻓﻰ اﻟﻣﻧﺎﻗﺏ ﻭاﻹﻗﺑﺎﻝ ﻋﻠﻰ‬
‫اﻟﻣﺻﻁﻔﻰ ﻭﻗﺎﻝ‪ :‬ﺇﻥَّ ﻭاﺟﺑﺎﺕ اﻟﻣﺭﺷﺩ ﻓﻰ اﻟﻁﺭﻳﻕ ﺃﻥْ ﻳُﻌﻠِّﻡ َ‬
‫ﺃﺧﺎﻩُ اﻟﺫﻯ ﻳﺧﺩﻣُﻪ ﺑﻌﺩ اﻟﻔﺭاﺋﺽ‪:‬‬
‫اﻟﻠﺳﺎﻥ ﺣﺗﻰ َﻳﺣﺻﻝ ﻟﻪ اﻻﻁﻣﺋﻧﺎﻥ‪.‬‬
‫ِ‬ ‫ﺫﻛﺭ‬
‫ﺫﻛﺭ اﻟﻘﻠﺏ ﺑﻌﺩ ِ‬
‫َ‬
‫ﺭﺧﻳص ﻭﻏﺎﻝ‪.‬‬
‫ٍ‬ ‫هللا ﻣﻥ ﻣﺎﻟِﻪ ﻭﻭﻗﺗِﻪ ﺑﻛ ِّﻝ‬
‫ﺳﺑﻳﻝ ِ‬
‫ِ‬ ‫َ‬
‫اﻹﻧﻔﺎﻕ ﻓﻰ‬
‫ﺩﻭا َﻡ اﻟﻣﺣﺎﻓظ ِﺔ ﻋﻠﻰ اﻟﻣُﺭاﻗﺑ ِﺔ ﻓﻰ ﻛ ِّﻝ اﻷﺣﻭاﻝ‪.‬‬

‫ﺕ اﻟﻳﻭﻣﻳَّﺔ ﻣﺎ ﻫﻰ ﺇﻻ ﻧﻘص ﻓﻰ اﻷﻭﺭاﺩ ﻭاﻟﻌﺑﺎﺩاﺕ ﻓﺑﺩﻻ ﻣﻥ اﺷﺗﻐﺎﻝ اﻟﻣﺭﻳﺩ‬ ‫ﻭﻋﻠَّ َﻣﻧﺎ ﺃﻥَّ اﻟﻣﺷﻛﻼ ِ‬
‫ﺻ ِﺔ ﻋﻠﻳﻪ اﻻﺷﺗﻐﺎ ُﻝ ﺑﺄﻭﺭاﺩﻩ ﻓﻛﻣﺎ ﻗﺎﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻋﻥ ﺭﺏِّ اﻟﻌزﺓ ﺟﻝ ﻭﻋﻼ (ﻣﻥ‬‫ﺑﺄﻣﻭﺭﻩ اﻟﺧﺎ َّ‬
‫ِ‬
‫ُ‬ ‫ُ‬ ‫َ‬
‫َﺷﻐﻠَﻪ ﺫﻛﺭﻯ ﻋﻥْ ﻣﺳﺄﻟﺗﻰ ﺃﻋﻁﻳﺗﻪ ﺃﻓﺿ َﻝ ﻣﺎ ﺃﻋﻁﻰ اﻟﺳﺎﺋﻠﻳﻥ) ﺃﺧﺭﺟﻪ اﻟﺑﺧﺎﺭﻯ ﻋﻥ ﺳﻳﺩﻧﺎ ﻋﻣﺭ‪.‬‬
‫ﻟﻠﻛـﺭاﻡ ﻣُﻘـﻠِّﺩا‬
‫ِ‬ ‫ﻓﻛﻥْ ﻳﺎﻣُـﺭﻳﺩﻯ‬
‫َّﻠﻡ ﻓﺎﺟﻧﺢْ ﻟ َﺳﻠﻣِﻬﺎ‬ ‫ْ‬
‫ﺟﻧﺣﺕ ﻟﻠﺳ ِ‬ ‫ﻓﺈﻥْ‬
‫ﺟﻧـﺎﺡ اﻟ َﺑﻌﻭﺿ ِﺔ‬
‫ِ‬ ‫ﻓﻠﻳﺱ ﺃﻣـﺎﻥ ﻓﻰ‬
‫َ‬
‫ﻭﺇﻥْ َﺟ ْ‬
‫ﻣﺣﺕ ﻓﺎﻟﺫﻛ ُﺭ ﻋﻳﻥُ اﻟﺣﻣﺎﻳ ِﺔ‬

‫هللا ﻫﻭ اﻟﺟﻬﺎ ُﺩ اﻷﻛﺑﺭ ﻓﺎﻟﻣُﺟﺎﻫ ُﺩ ﻓﻰ ﺳﺑﻳﻝ‬

‫ﻭﻗﺩ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ‪ :‬ﺇﻥَّ اﻟﺟﻬﺎ َﺩ ﻓﻰ ِ‬
‫ُ‬
‫ِﺻﺎﻥ َﻳﻣﺗﻁﻳ ِﻪ ﻭﻗﺩ ﺃﻋﻁﻳﻧﺎ‬ ‫ﺩﺭﻉ َﻳﺣﻣﻳ ِﻪ ﻭﺳﻳﻑٍ َﻳﺿﺭﺏُ ﺑﻪ ﻭﺣ‬ ‫هللا ﻭﻫﻭ اﻟ ِﺟﻬﺎ ُﺩ اﻷﺻﻐ ُﺭ َﻳﺣﺗﺎ ُﺝ ﺇﻟﻰ‬
‫ٍ‬ ‫ٍ‬
‫ﺳﻡ "هللا" ﻓﺄﻳﻥ ﺧﻳﻠُﻛﻡ ﻭﻫﻰ ﻫِﻣﻣُﻛﻡ‬‫ﺏ اﻟﺳَّﻳﻔﻰ ﻭاﻟﻘ ِْﺩ ِﺡ اﻟ ُﻣ َﻌﻠَّﻰ ﺑﺫﻛﺭ اﻻ ِ‬
‫اﻹﺫﻥ اﻷﻋﻠﻰ ﺑﺎﻟﺣز ِ‬
‫َ‬ ‫هللا‬
‫ﺑﻔﺿﻝ ِ‬
‫ِ‬
‫ﺑﺟﻭاﺭﻩ ﻓﺿﺭﺏ ﻋﻠﻰ َﻓﺧﺫ ِﻩ ﻭﻗﺎﻝ‬ ‫ِ‬ ‫ﻭﻗﺩ ﻗﺎﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻭﻛﺎﻥ ﺳ ِّﻳ ُﺩﻧﺎ ﺳﻠﻣﺎﻥُ اﻟﻔﺎﺭﺳﻰ ﻳﺟﻠﺱ‬
‫ﻛﺎﻥ اﻹﻳﻣﺎﻥُ َﻣﻧﻭﻁﺎ َ ﺑﺎﻟﺛﺭﻳﺎ ﻟﻧﺎﻟَ ُﻪ ﻫﺅﻻء) ﺭﻭاﻩ اﻟﺗﺭﻣﺫﻯ ﻣﻥ ﺣﺩﻳﺙ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ‪،‬‬ ‫(ﻭاﻟﺫﻯ ﻧﻔﺳﻰ ﺑﻳﺩﻩ ﻟﻭ َ‬
‫ﻛﻣﺎ ﺃﺭﺟﻭ ﺃﻻ ﺗﻛﻭﻧﻭا ﻛﻣﻥ ﻗﻳﻝ ﻓﻳﻬﻡ‪:‬‬
‫اﻟﺳﻳﺭ ﻓﻰ اﻟﺿﺣﻰ‬
‫ِ‬ ‫ﺃﻳﺎ ﻫﻣﻡ ﻛﻠَّﺕ ِ‬
‫ﻋﻥ‬
‫َﻳﺧﻳﺏُ ﺑﻬـﺎ ﻣﻥ ﻳﺭﺗﺿـﻰ ﺑﺭﻗﺎﺩِﻙِ‬

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‫ﺕ اﻷﻣ َﻡ‬ ‫اﻟﻘﻳﻝ ﻭاﻟﻘﺎﻝ ﻭﻛﺛﺭ ِﺓ اﻟﺳﺅاﻝ ﻓﺈﻥَّ ﻛﺛﺭ َﺓ اﻟﺳﺅاﻝ ﻗﺩ ﺃﻫﻠﻛ ِ‬ ‫ِ‬ ‫ﻛﻣﺎ ﻋﻠَّ َﻣﻧﺎ ﺃﻥَّ ﻗﺭاء َﺓ اﻷﻭﺭا ِﺩ ﺧﻳﺭ ﻣﻥ‬
‫ﺳﻣﻊ اﻟﻧﺑﻰ ﻳﻘﻭﻝ‪( :‬ﻣﺎ َﻧ َﻬ ْﻳ ُﺗ ُﻛ ْﻡ َﻋ ْﻧ ُﻪ‬ ‫َ‬ ‫ﻣﻥ ﻗﺑﻠِﻧﺎ ﻛﻣﺎ ﻗﺎﻝ اﻟﺣﺑﻳﺏُ اﻟﻣﺻﻁﻔﻰ ﻓﻌﻥ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ؛ ﺃﻧﻪ‬
‫اﺧﺗِﻼﻓ ُﻬ ْﻡ‬ ‫ْ‬ ‫ﻙ اﻟَّ َ‬
‫ﺫﻳﻥ ﻣِﻥْ َﻗ ْﺑﻠِ ُﻛ ْﻡ َﻛﺛ َﺭﺓُ َﻣﺳﺎ ِﺋﻠ ِِﻬ ْﻡ َﻭ ْ‬ ‫ﻓﺎﺟْ َﺗ ِﻧﺑُﻭﻩُ‪َ ،‬ﻭﻣﺎ ﺃ َﻣﺭْ ُﺗ ُﻛ ْﻡ ِﺑ ِﻪ ﻓﺎ ْﻓ َﻌﻠُﻭا ِﻣ ْﻧ ُﻪ ﻣﺎ اﺳْ َﺗ َﻁﻌْ ُﺗ ْﻡ ﻓﺈ َّﻧﻣﺎ ﺃﻫْ ﻠَ َ‬
‫ﻋﻠﻰ ﺃ ْﻧ ِﺑﻳﺎﺋ ِِﻬ ْﻡ)‪.‬‬
‫ﻭﻣﺎ َﻏﻳﺭﻯ ﺑ ُﺩﻧﻳﺎ ُﻛ ْﻡ ﻋﻠﻳﻡ‬
‫ﻭﻣﺎ ﻗُﻣ ُﺗ ْﻡ ﺑﺄُﺧﺭا ُﻛﻡ َﻣﻘﺎَﻣﻰ‬

‫اﻟﻌﻣﻝ ﻭﻟﻳﺱ ﻋﻠﻳﻬ ْﻡ‬

‫ِ‬ ‫ﺇﻧﺟﺎز ﻣﺎ ُﻛﻠِّﻔﻭا ﺑﻪ ﻣﻥ‬
‫ِ‬ ‫ﻭﻣﻥ ﻫﺫا اﻟﺣﺩﻳﺙ ﻧﻔﻬﻡ ﺃﻥَّ ﻋﻠﻰ اﻷﺣﺑﺎﺏ اﻟﺳﻌﻰ اﻟﺩاﺋ ُﻡ ﻓﻰ‬
‫ﺇﺩﺭاﻙ اﻟ َّﻧﺟﺎﺡ ﻷﻧﻪ ﺑﻳ ِﺩ هللا ﺟﻝ ﻭﻋﻼ‪ ،‬ﻭﺃﻻَّ ﻳُﻛﺛِﺭﻭا ﻣﻥ اﻻﺳﺗﻔﺳﺎﺭ ﻓﻰ اﻟﻣﺳﺄﻟﺔ اﻟﻭاﺣﺩﺓ ﻷ َّﻧﻪ ﻳُﺿﻳِّﻕ‬
‫ُﻭﺭ اﻟﻘﺭﺁﻥ‪ .‬ﻛﻣﺎ ﺃﻥَّ اﻟﻘﻳ َﻝ‬
‫ﺃﻭاﺋﻝ ﺳ ِ‬
‫ِ‬ ‫ﺃﻣﺭ اﻟ َﺑﻘﺭ ِﺓ ﻓﻰ‬
‫ﻋﻠﻳﻬﻡ ﻭﻳُﺻﻌِّﺏ َﻣﻬﺎ َﻣﻬﻡ ﻭﻫﻭ ﺩﺃﺏُ ﺑﻧﻰ ﺇﺳﺭاﺋﻳ َﻝ ﻓﻰ ِ‬
‫ﺏ ﻫﻭ‬ ‫اﻟﺗﺻﺩﻳﻕ ﻭاﻟﺗﻛﺫﻳ ِ‬
‫ِ‬ ‫َ‬
‫اﻟﻔﺭﻕ ﺑﻳﻥ‬ ‫اﻟﺫﻛﺭ‪ ،‬ﻭﻗﺩ ﺗﻌﻠَّﻣﻧﺎ ﻣﻥ ﻣﺷﺎﻳﺧِﻧﺎ ﺃﻥَّ‬
‫ِ‬ ‫ﺏ ﻣﻥ‬ ‫ﻭاﻟﻘﺎ َﻝ ﻫﻭ ﺩﺃﺏُ ﺧﺎﻭﻯ اﻟﻘﻠ ِ‬
‫ﻙ ﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬ ‫ﻣﺎ ﺗﺭاﻩُ ﺑﻌﻳﻧِﻙ ﻻﻣﺎ َﺗﺳﻣﻌُﻪ ﺑﺄ ُ ْﺫ ِﻧ َ‬
‫ﻭاﻟﻘﺎﻝ ﺇ َّﻧﻣﺎ‬
‫ِ‬ ‫اﻟﻘﻳـﻝ‬
‫ِ‬ ‫ﻭﺃَﻟﺳُﻥُ ﺃﻫـﻝ‬
‫اﻟﺣﺻﺎﺋﺩ‬
‫ﺑﺋـﺱ َ‬
‫َ‬ ‫ُﺗ َﻛﺏ ﻋﻠﻰ اﻟﻧﻳﺭاﻥ‬

‫ﻭﻟﻳﺳﺕ ﺗﺷﺭﻳﻔﺎً‪ ،‬ﻭﻋﻠﻰ‬‫ْ‬ ‫ﻳﻥ ﻋﻠﻳﻪ‪ ،‬ﻭاﻟﺧِﺩﻣﺔ ﺗﻛﻠﻳﻑ‬ ‫ﺑﺷﺊ ﺃُﻋِ َ‬

‫ٍ‬ ‫ﺃﻣَّﺎ ﺑﺎﻟﻧﺳﺑ ِﺔ ﻟﻠﺧﺩﻣ ِﺔ ﻓﻰ اﻟﻁﺭﻳﻘ ِﺔ ﻓﻣﻥ ُﻛﻠِّ َ‬
‫ﻑ‬
‫ﺷﻳﺦ ﻋﻠﻳﻬﻡ ﻓﺈﻥَّ ﻟﻠﻁﺭﻳﻘ ِﺔ ﺷﻳﺧﺎ ً ﻭاﺣﺩاً ﺩاﺋﻣﺎ ﻭﺃﺑﺩا ﻻﻳُﻌ ِﺟ ُزﻩ ﺧﺩﻣ ُﺔ‬ ‫اﻟﻣُﻛﻠَّﻑِ ﺃﻥْ َﻳﺧ ِﺩ َﻡ ﺇﺧﻭا َﻧﻪ ﻻ ﺃﻥْ ﻳﺗ َﻡ َُ َ‬
‫اﻹﺧﻭاﻥ ﻟﻡ ﻳ ُﻛﻥْ‬
‫ِ‬ ‫اﻟﺧﻳﺭ ﻛﻔﺎﻋﻠِﻪ} ﻭاﻟﺗﺳﻠﻁ ﻋﻠﻰ‬‫ِ‬ ‫ﺃﺑﻧﺎﺋﻪ ﺑﻧﻔﺳِ ﻪ ﻭﺇ َّﻧﻣﺎ ﺃﺭا َﺩ ﺇﺷﺭا َﻛﻧﺎ ﻓﻰ اﻟﺧﻳﺭ{ﻓﺎﻟﺩاﻝ ﻋﻠﻰ‬
‫ﺷﻳﻡ َﻣﺷﺎﻳﺧِﻧﺎ اﻟﻛﺭاﻡ‪.‬‬‫ﺃﺑﺩاً ﻣﻥ ِ‬
‫اﻟﻁﺭاﺋﻕ ﻣﺄﻣﻥ‬
‫ِ‬ ‫َﻁﺭﻳﻘﻰ ﻓﻰ ﻛ ِّﻝ‬
‫ﺻﻳ ٍﺩ ﺑﺻﺎﺋ ِﺩ‬
‫ﺗﺭﻫﻳﺏ َ‬
‫َ‬ ‫ْ‬
‫ﻋﺭﻓﺕ‬ ‫ﻭﻣﺎ‬

‫ﻋﺫﺭ‬
‫ٍ‬ ‫ﺃﻟﻑ‬
‫ﻋﺫﺭ ﻭﺟ َﺩ َ‬
‫ٍ‬ ‫َ‬
‫ﺑﺣﺙ ﻋﻥ‬ ‫ﻣﻘﺑﻭﻝ ﻷ َّﻧﻪ ﻣﻥ‬
‫ٍ‬ ‫ﺑﺎﻷﻋﺫاﺭ ﺃﻣﺭ ﻏﻳ ُﺭ‬
‫ِ‬ ‫اﻟﻌﻣﻝ‬
‫ِ‬ ‫ﻭﻧﻭﺩ ﺃﻥ ﻧﻘﻭﻝ ﺇﻥَّ اﺳﺗﺑﺩا َﻝ‬
‫ﻑ ﻭﺻﺩﻕ ﺳﻳﺩﻯ ﺃﺑﻭ اﻟﺣﺳﻥ اﻟﺷﺎﺫﻟﻰ‬‫ﻳﻛﻭﻥ اﻟﻣﺭﻳ ُﺩ ﻛﺄﻟ ٍ‬
‫َ‬ ‫اﻟﻁﺭﻳﻕ َﻳﺣﺗﺎ ُﺝ ﺇﻟﻰ اﻟ َّﺗﻔﺎﻧﻰ ﻭﺃﻥْ‬
‫ِ‬ ‫ﻭﻟﻛﻥَّ اﻟﻌﻣ َﻝ ﻓﻰ‬
‫ﺣﻳﻥ ﻗﺎﻝ {ﺭﺏَّ ﻣﺭﻳﺩ ﻛﺄﻟﻑ ﻭﺭﺏ ﺃﻟﻑ ﻛﻬُﻑ}‪.‬‬

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‫ﺁﺧﺭ ﻭﻟﺳﻧﺎ ﺇﻻ ﺃ ُ ْﺫ َﻥ‬
‫ﻭاﻟﺑﺎﺏ ﻣﻔﺗﻭﺡ ﻟﻠﺟﻣﻳﻊ ﻟﻠﺧﺩﻣﺔ ﻭﻟﻳﺱ ﻟﺩﻳﻧﺎ ِﺑﻁﺎﻧﺔ ﺃﻭﺣﺟﺎﺏ َﺗﻣﻧﻊ ﻭاﺣﺩ ًا ﻭ ُﺗﺩﺧ ُﻝ َ‬
‫هلل ﻭاﻟﺭﺳﻭﻝ‪:‬‬
‫اﻷﻣﺭ ِ‬ ‫ُ‬
‫ﺗﺭﺑﻁﻧﺎ ﺑﺈﺧﻭاﻧﻧﺎ َﻋﻼﻗ ُﺔ اﻟﺣﺏِّ اﻟ َﻣﻣزﻭﺟ ِﺔ ﺑﻁﺎﻋ ِﺔ‬ ‫ﻛﺎﻥ ﺃﺳﻼﻓُﻧﺎ اﻟﻛﺭا ُﻡ‪،‬‬
‫ﺧﻳﺭ ﻛﻣﺎ َ‬
‫ٍ‬
‫ِ‬
‫اﻟﻘﻭﻡ ﺣﺏ ﻭﻁﺎﻋﺔ‬
‫ِ‬ ‫ﻁﺭﻳﻕ‬
‫ِ‬ ‫ﻗِﻭا ُﻡ‬
‫ﻣﻘـﺎﻡ ﻗـﺎ َﻡ ﺑﺎﻻﺳﺗﻘﺎﻣ ِﺔ‬
‫ٍ‬ ‫ﻭﻛﻝ‬
‫اﻹﺧﻭاﻥ ﻋﻠﻰ ﻗﻠﺑﻰ ﻣﻥ ﻳﺗﻛﻠَّ َ‬
‫ﻔﻭﻥ ﻟﻰ ﻓﺄﺗﺣ َّﻔظ ﻣﻧﻬﻡ‬ ‫ِ‬ ‫ﻭﻗﺩ ﻗﺎﻝ ﺳﻳﺩﻯ اﻹﻣﺎ ُﻡ ﺟﻌﻔ ُﺭ اﻟﺻﺎﺩﻕ {ﺇﻥَّ ﺃﺛﻘ َﻝ‬
‫ﻧظﻣﻬﺎ اﻟﻣﻭﻟﻰ ﺗﺑﺎﺭﻙ‬ ‫ﺕ َّ‬‫ﻣﻊ ﻧﻔﺳﻰ} ﻭاﻟ َﻌﻼﻗ ُﺔ ﻓﻰ اﻟزﻳﺎﺭا ِ‬ ‫اﻹﺧﻭاﻥ ﻣﻥ ﺃﻛﻭﻥُ ﻣ َﻌﻬﻡ ﻛﻣﺎ ﺃﻛﻭﻥُ َ‬
‫ِ‬ ‫ﻭﺇﻥَّ ﺃﺣﺏَّ‬
‫ﻭﺗﻌﺎﻟﻰ ﻓﻰ ﺳﻭﺭﺓ اﻟﺣﺟﺭاﺕ ﻓﻠﻧﻧظﺭ ﺇﻟﻰ ﻣﺎﺟﺎء ﻓﻰ اﻟﺷﺭﻉ اﻟﺷﺭﻳﻑ‪ ،‬ﻟﻳﺱ ﻫﺫا َﺣﺟْ ﺭاً ﻋﻠﻰ اﻷﺣﺑﺎ ِ‬
‫ﺏ‬
‫ﺑﺎﻟﻧﺎﺱ‬ ‫ﺑﺎﻟﻧﺎﺱ ﻭﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻯ ﺃﺣﻣﺩ اﻟﺑﺩﻭﻯ {اﻻﺋﺗﻧﺎﺱُ‬ ‫ﻧﺱ‬ ‫ُ‬ ‫ﻭﻟﻛﻥْ‬
‫ِ‬ ‫ِ‬ ‫ﻭﻋﺩﻡ ﺿَﻳﺎﻋِ ِﻪ ﻓﻰ اﻷ ِ‬
‫ِ‬ ‫ﺕ‬
‫ﻟﺗﻧظﻳﻡ اﻟﻭﻗ ِ‬
‫ِ‬
‫ﻋﻼﻣ ُﺔ اﻹﻓﻼﺱ}‪.‬‬

‫اﻟﺗﺷﺎﺣﻥ ﻻﻳﻭﻟِّﺩ ﺇﻻ‬

‫َ‬ ‫ﻭاﻟﺗﺩاﺭﺱ ﻓﺈﻥَّ اﻟﺻﻔﺎء ﺃﻫﻡ ﻣﻥ اﻟﺟﻠﻭﺱ ﻟﻠﺗﺩاﺭﺱ ﻓﺈﻥَّ‬
‫ِ‬ ‫اﻟﻌﻠﻡ‬
‫ِ‬ ‫ﺕ‬
‫ﺃﻣَّﺎ ﻋﻥ ﺣﻠﻘﺎ ِ‬
‫اﻟﺗﺑﺎﻏﺽ ﻭﻫﺫا ﻋﻛﺱ ﻗﺿﻳﺔ ﻟﻣﺎ ﻗﺎﻟﻪ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬
‫َ‬
‫ﺻﻔﻭ‬
‫ﻟِﻳﺟ َﻣ َﻌﻛ ْﻡ ﻣﻛﺎﻥ ﻓﻳﻪ َ‬
‫ﻭﺇﻻَّ َﻋـﻥْ ﺗﻼﻗﻳﻛﻡ ﺃَ ُ‬
‫ﻓﻠﺕ‬

‫ﺑﻭﻝ ﺁﺭا ِء اﻵﺧﺭﻳﻥ ﻓﺫﻟﻙ ﺑﺎﺏ‬ ‫ﺕ ﻓﻰ َﻗ ِ‬ ‫اﻟﻘﻭﻝ ﺑﺎﻟﺭﺃﻯ ﻭاﻟﺗﻌﻧ ِ‬

‫ِ‬ ‫ْ‬
‫ﻟﻳﺳﺕ ﻟﻣﻣﺎﺭﺳ ِﺔ‬ ‫ﺕ اﻟ َّﺗﺩاﺭ ِ‬
‫ُﺱ‬ ‫ﻛﻣﺎ ﺃﻥَّ َﺟﻠﺳﺎ ِ‬
‫َ‬
‫ﺱ ﺑﺩﻻ ﻣﻥ ﻣُﺣﺎﺭﺑﺗِﻬﺎ ﻭﻗﺩ ﻗﺎﻝ ﺳ ِّﻳ ُﺩﻧﺎ ﻋﺑﺩ هللا ﺑﻥ ﻋﺑﺎﺱ ﺣﺑ ُﺭ اﻷﻣﺔ {ﻣﻥ ﻗﺎ َﻝ ﻓﻰ‬ ‫ﻟﻠﻬﻭﻯ ﻭﺗﻧﻣﻳ ِﺔ اﻷ ْﻧﻔُ ِ‬
‫َ‬ ‫َ‬
‫اﻟﻌﻠﻡ ﻫﻭ اﻟﺣﻝ‬
‫ِ‬ ‫ﻣﺟﺎﻟﺱ‬
‫ِ‬ ‫اﻟﺩﻳﻥ ﻓﻰ‬
‫ِ‬ ‫ﻓﺧﺭ‬
‫ﻧﻬﺞ ﺳﻳﺩﻯ ِ‬ ‫ﻓﺄﺻﺎﺏ ﻓﻘﺩ ﺃﺧﻁﺄ} ﻭﻧﺭﻯ ﺃﻥَّ ا َّﺗﺧﺎﺫ َﻣ ِ‬‫َ‬ ‫اﻟﻘﺭﺁﻥ ﺑﺭﺃﻳﻪ‬
‫ِ‬
‫ُ‬ ‫ُ‬ ‫ِّ‬ ‫ُ‬ ‫ْ‬
‫ﺳﻳﻥ ﻭﻟﺩﻳﻧﺎ ﺳِ ﻔﺭاﻩُ اﻟﺟﻠﻳﻼﻥ "ﺗﺑﺭﺋﺔ اﻟﺫﻣﺔ ﻓﻰ ﻧﺻﺢ اﻷﻣَّﺔ" ﻭ"اﻧﺗﺻﺎ ُﺭ‬ ‫ُﺗﺩاﺭ َ‬ ‫ُ‬
‫اﻷﻭﺣﺩ ﻟِﻣﺎ ﺃﺷﻛ َﻝ ﻋﻠﻰ اﻟﻣ ِ‬
‫ً‬ ‫ً‬ ‫ِّ‬ ‫ِّ‬ ‫ُ‬
‫اﻟﺭﺣﻣﻥ ﻋﻠﻰ ﺃﻭﻟﻳﺎ ِء اﻟﺷﻳﻁﺎﻥ" ﻭﻛﺫﻟﻙ ﺳﻠﺳﻠﺔ "ﻋﻠﻣﻭا ﻋﻧﻰ" ﻣﻌِﻳﻧﺎ َﻛﺎﻓﻳﺎ ﻟﻣﻥ ﺃﺭا َﺩ اﻟﺗﻌﻠﻡ‪.‬‬ ‫ِ‬ ‫ﺃﻭﻟﻳﺎ ِء‬
‫ﺃﻫﻝ ِﻣ َّﻧﺗﻰ‬
‫ِ‬ ‫ﻭﻟﻳﺱ ﻣﺳﺎﻏﺎ ﻣﻥ ﻟَﺩﻥْ‬
‫َﺗﺣﻭﻟُﻬﻡ ﻋﻥ ﻣـﺎ ِ‬
‫ئ ُِﻫﺎ ﻣِﻥ ﻋُﻳﻭﻧِﻬﺎ‬
‫ﻭﻳﻘﻭﻝ ﺃﻳﺿﺎ‪:‬‬
‫ﻓﻠِﻰ ﻋﻠﻭﻡ ﻧﺿﻳﺩ َﻁﻠﻌُﻬﺎ ﻛﺭﻣﺎ ً‬
‫ﻭﺇ َّﻧﻬﺎ ﻋِ ﻧﺩﻛ ْﻡ ﻓﻳﻛـ ْﻡ ﻣُﻌ َّﺗﻘ ُﺔ‬
‫ﻭﺣـﺩﻫﺎ ﻻ ﻳُﻧﺎﻫﻰ ﻓﻰ ﻋُﺑﻭﺩَﺗﻧﺎ‬

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 ‫ﺿﺣ ْﻧﺎ ﺑﻬﺎ ُﻛﻭﻧﻭا َﺳﺭﻳﺭ َﺗﻧﺎ‬
‫ﻓﺈﻥ ﻧ َ‬

‫هلل‬ ‫ُ‬
‫ﻭﻧﻌﻭﺫ ﺑﺎ ِ‬ ‫ﻛﻣﺎ ﺃﻧﻪ ﻣﻥ اﻷﺳﺎﺳﻳﺎﺕ ﻟﻣﺟﺎﻟﺱ اﻟﻌﻠﻡ اﻟﺗﻔﻘﻪ ﻓﻰ اﻟﻌﺑﺎﺩاﺕ اﻟﺗﻰ ﻻ ﻳَﺻِ ﺢ اﻟﻁﺭﻳﻕ ﺑﺩﻭﻧِﻬﺎ‬
‫ﺏ‬‫ﺩﺭﻭﺱ اﻟﻔِﻘ ِﻪ ﻭﻳُﻭاظﺏُ ﻋﻠﻳﻬﺎ ﻛﻁﺎﻟ ِ‬
‫َ‬ ‫ﺿ ُﺭ‬
‫ﻣﻥ ﺷﺭِّ اﻟﺗﻔﺳﻕ ﻭاﻟﺗزﻧﺩﻕ‪ ،‬ﻭﻟﻘﺩ ﻛﺎﻥ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ َﻳﺣ ُ‬
‫ﺻﺭﻩ ﺗﺷﺭﻳﻌﺎ ﻭﺗﺣﻘﻳﻘﺎ‪.‬‬ ‫ﻋِ ٍﻠﻡ ﺑﺎﻟﺭﻏﻡ ﻣﻥ َﻛﻭﻧِﻪ ﻣﻥ ِ‬
‫ﺃﻋﻠﻡ ﻋُﻠﻣﺎ ِء َﻋ ِ‬
‫ُﺣﻛﻡ اﻟﺗﻧزﻳﻝ ﴿ َﻳﺎ ﺃَﻳ َﻬﺎ‬ ‫زاﻭﺭ ﻭاﻟﺗﻛﺎﺗﻑِ ﻭاﻟ َّﺗﺻﺎﻓﻰ ﻭﻗﺩ ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ ﻓﻰ ﻣ ِ‬ ‫ﻑ ﻭاﻟ َّﺗ ِ‬ ‫ﺛﻡ ﻧﺄﺗﻰ ﺇﻟﻰ اﻟﻭ ِّﺩ ﻭاﻟﺗآﻟ ِ‬
‫ِﻳﻥ ﺁ َﻣ ُﻧﻭا َﻻ َﻳﺳْ َﺧﺭْ َﻗﻭﻡ ﻣِّﻥ َﻗ ْﻭﻡ َﻋ َﺳﻰ ﺃَﻥ َﻳ ُﻛﻭ ُﻧﻭا َﺧﻳْﺭً ا ِّﻣ ْﻧ ُﻬ ْﻡ َﻭ َﻻ ِﻧ َﺳﺎء ﻣِّﻥ ِّﻧ َﺳﺎ ٍء َﻋ َﺳﻰ ﺃَﻥ َﻳ ُﻛﻥَّ َﺧﻳْﺭً ا‬ ‫اﻟَّﺫ َ‬
‫ﻙ ُﻫ ُﻡ‬ ‫ﺎﻥ َﻭ َﻣﻥ ﻟَّ ْﻡ َﻳ ُﺗﺏْ َﻓﺄ ُ ْﻭﻟَ ِﺋ َ‬ ‫ُﻭﻕ َﺑﻌْ َﺩ ْ ِ‬
‫اﻹﻳ َﻣ ِ‬ ‫ﺱ اﻻِﺳْ ﻡ ْاﻟﻔُﺳ ُ‬ ‫ِّﻣ ْﻧﻬُﻥَّ َﻭ َﻻ َﺗ ْﻠ ِﻣ ُزﻭا ﺃَﻧﻔُ َﺳ ُﻛ ْﻡ َﻭ َﻻ َﺗ َﻧﺎ َﺑ ُزﻭا ِﺑ ْﺎﻷَ ْﻟ َﻘﺎ ِ‬
‫ﺏ ِﺑ ْﺋ َ‬
‫اﻟظﺎﻟﻣﻭﻥ﴾‪.‬‬ ‫َّ‬

‫ﺷﻭا‪َ ،‬ﻭﻻ َﺗﺑﺎ َﻏﺿُﻭا‪َ ،‬ﻭ ﻻَ َﺗ َﺩا َﺑﺭُﻭا‪َ ،‬ﻭ‬ ‫ﻧﺎﺟ ُ‬

‫ﻭﻋﻥ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻭﻝ هللا ‪( :‬ﻻ َﺗﺣﺎ َﺳ ُﺩﻭا‪َ ،‬ﻭﻻ َﺗ َ‬
‫ﺇﺧﻭاﻧﺎً‪ ،‬اﻟﻣُﺳﻠِ ُﻡ ﺃ ُﺧﻭ اﻟﻣُﺳْ ﻠ ِِﻡ ﻻ َﻳ ْظ ِﻠ ُﻣ ُﻪ َﻭﻻ َﻳ ْﺧﺫﻟﻪ َﻭﻻ َﻳﺣْ ِﻘ ُﺭﻩُ‪،‬‬ ‫ﺽ ﻭ ُﻛﻭ ُﻧﻭا ﻋِ ﺑﺎ َﺩ َّ ِ‬
‫هللا ْ‬ ‫ﺿ ُﻛ ْﻡ ﻋﻠﻰ َﺑﻌْ ٍ‬ ‫ﻻ َﻳﺑ ِْﻎ َﺑﻌْ ُ‬
‫ﺏ اﻣْ ﺭﻯ ٍء ﻣ َِﻥ اﻟ َّﺷ ّﺭ ﺃﻥْ َﻳﺣْ ﻘ َِﺭ ﺃﺧﺎﻩُ اﻟﻣُﺳْ ﻠِ َﻡ‪ُ ،‬ﻛﻝ‬ ‫ﺛﻼﺙ ﻣﺭاﺕ ‪ِ -‬ﺑ َﺣﺳْ ِ‬ ‫َ‬ ‫ﻭﻳﺷﻳﺭ ﺇﻟﻰ ﺻﺩﺭﻩ‬ ‫ِ‬ ‫اﻟ َّﺗ ْﻘ َﻭﻯ َﻫﺎﻫُﻧﺎ ‪-‬‬
‫ﺿ ُﻪ) ﺻﺣﻳﺢ ﻣﺳﻠﻡ‪.‬‬ ‫اﻟﻣُﺳْ ﻠ ِِﻡ ﻋﻠﻰ اﻟﻣُﺳْ ﻠ ِِﻡ َﺣ َﺭاﻡ‪َ :‬ﺩ ُﻣ ُﻪ ﻭ َﻣﺎﻟ ُ ُﻪ َﻭﻋِ ﺭْ ُ‬

‫ﻭاﻟﺗﻭاﺻﻝ ﻭاﻟﺗﺭاﺣﻡ ﻻ َﻧﻘﺻِ ُﺩ ﺑ ِﻪ ﺃﺑﻧﺎ َء اﻟﻁﺭﻳﻘ ِﺔ اﻟﺑُﺭﻫﺎﻧﻳ ِﺔ ﺑﻌﺿُﻬﻡ اﻟﺑﻌﺽ ﻓﻘﻁ ﻭﻟﻛﻥ ﺃﻳﺿﺎ ً ﺃﺑﻧﺎ َء‬
‫اﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﻓﻰ ﻛ ِّﻝ ﺃﻧﺣﺎء اﻟﻌﺎﻟﻡ ﻓﺈﻥَّ ﺣُﺏَّ ﺭﺳﻭﻝ هللا َﻳﺟﻣﻌُﻧﺎ ﻭ َﻳﻭﺣِّ ﺩ اﻟﻘﻠﻭﺏ َﻣ َﻬﻣﺎ‬
‫ِ‬ ‫اﻟﻌﻣﻭﻣﺔ ﻣﻥ‬
‫ﺕ اﻟ َﻣﺷﺎﺭﺏُ ﻭﻳﻘﻭ ُﻝ اﻹﻣﺎ ُﻡ اﻟﺑﻭﺻﻳﺭﻯ ‪:‬‬ ‫ْ‬
‫اﺧﺗﻠﻔ ِ‬
‫هللا ﻣُﻠﺗـﻣِﺱ‬
‫ﺭﺳﻭﻝ ِ‬
‫ِ‬ ‫ﻭﻛﻠﻬُﻡ ﻣِﻥ‬
‫اﻟﺑﺣﺭ ﺃﻭ َﺭﺷﻔﺎ ً ﻣﻥ اﻟ ِّﺩ ِﻳﻡ‬
‫ِ‬ ‫َﻏﺭﻓﺎ ً ﻣﻥ‬

‫ﻭﻓﻰ ﻫﺫا ﻳﻘﻭﻝ ﺳﻳِّﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬

‫ﺃﻳﻥ اﻟ َّﺗﺭاﺣـ ُﻡ ﻳﺎ َﺑـﻧﻰ ﻓـﺈ َّﻧ ُﻪ‬
‫َ‬
‫ﺏ اﻟ ُﻛﻣ َِّﻝ‬
‫ﺻﻔﻰ ﻣﻥ َﺷﺭا ِ‬
‫َﻋﺫﺏ َ‬

‫َّ‬
‫ﻭﺣﺫﺭﻧﺎ ﻣﻥ اﻟﻘﻁﻳﻌ ِﺔ ﻭاﻟﺗﺟﺎﻓﻰ ﻭﺑﻳَّﻥ ﺃﺳﺑﺎﺑﻬﺎ ﺑﻘﻭﻟﻪ‪:‬‬

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 ‫ــﺎﻟﻣﻳﻥ ﻓﺈ َّﻧﻬﻡ‬
‫َ‬ ‫ﻻ ﺗﺭﻛﻧﻭا َّ‬
‫ﻟﻠظ‬
‫اﻟﻣﺣﺎﺭﻡ ﺇﻥَّ ﺫا‬
‫ِ‬ ‫ﻋﻥ‬
‫اﻟﻠﺳﺎﻥ ِ‬
‫َ‬ ‫ﻋِ ﻔﻭا‬
‫ﺎﻉ ﻭاﻟﻠ ُ َّﻭ ِاﻡ‬ ‫َّ‬
‫َﻣـزﺝ ﻣـﻥ اﻟﻘُﻁ ِ‬
‫ّـﺎز ﻭاﻟ َّﻧﻣ ِ‬
‫َّﺎﻡ‬ ‫ﻫـﻭ ﻣـﻭﺭ ُﺩ اﻟ َﻬﻣ ِ‬

‫اﻟﺗﺳﺎﺅﻝ اﻟﺫﻯ َﻳﻭﺩ ﻛﻝ ﻣ َّﻧﺎ ﺃﻥ َﻳ َ‬

‫ﻁﺭﺣﻪ ﻋﻠﻰ ﻧﻔﺳِ ﻪ‪:‬‬ ‫ِ‬ ‫ﺛﻡ ﺇﻟﻰ ﻫﺫا‬
‫ﺏ ﺃﺣﺑَّﺗﻰ‬
‫ﺃﻳﺎ ﻧﺎ ُﺭ ﻧﻭﺭﻯ ﻓﻰ ﻗﻠـﻭ ِ‬
‫ﺃﻳﻥ ﻣﻥ ﻳُزﻛﻳﻙ ﺃﻳﻥ زﻛﺎ ُﺗﻙِ‬
‫ﺗﺭﻯ َ‬

‫اﺧﻭاﻧﻰ ﺃﺧﻭاﺗﻰ ‪...‬‬

‫ﺗﻣﺭ ﻣﻧﻁﻘﺗﻧﺎ اﻟﻌﺭﺑﻳﺔ ﻭاﻹﻓﺭﻳﻘﻳﺔ ﺑﻣﺭﺣﻠﺔ ﺑﺎﻟﻐ َﺔ اﻟﺩﻗﺔ ﻭاﻟﺗﻌﻘﻳﺩ‪ ،‬ﺗﻭاﺟﻪ ﻓﻳﻪ اﻟﻣﺧﻁﻁﺎﺕ اﻷﺟﻧﺑﻳﺔ اﻟﺗﻰ‬
‫ﺗﺳﺗﻬﺩﻑ ﻫﻭﻳﺗﻬﺎ ﻭﺇﺭﺛﻬﺎ اﻟﺣﺿﺎﺭﻯ ﻓﺿﻼً ﻋﻥ اﻟﻣﺻﺎﻟﺢ اﻻﻗﺗﺻﺎﺩﻳﺔ‪ ،‬ﻭاﻟﺳﻭﺩاﻥ ﺑﻣﻭﻗﻌﻪ اﻟﺟﻐﺭاﻓﻰ‬
‫ﻛﺟﺳﺭ ﻳﺭﺑﻁ ﺑﻳﻥ اﻟﻘﺎﺭﺓ اﻟﺳﻣﺭاء ﻭاﻟﻌﺎﻟﻡ اﻟﻌﺭﺑﻰ‪ ،‬ﻭ ﺑﻣﺎ ﺣﺑﺎﻩ هللا ﻣﻥ ﺛﺭﻭاﺕ ﻁﺑﻳﻌﻳﺔ ﻫﺎﺋﻠﺔ‪ ،‬ﻗﺩ‬
‫ٍ‬ ‫اﻟﻣﺗﻣﻳز‬
‫ﺿﻡ ﺻﺭاﻉ ﺗﻠﻙ اﻟﻣﺻﺎﻟﺢ اﻟﺩﻭﻟﻳﺔ ﻓﻰ اﻟﻣﻧﻁﻘﺔ‪.‬‬ ‫ﻭﺟﺩ ﻧﻔﺳﻪ ﻓﻰ ِﺧ َ‬

‫ﻭﺇﻧﻧﺎ ﻧﺩﺭﻙ ﺑﺎﻥ اﻟﻣﺭﺣﻠﺔ اﻟﻣﻘﺑﻠﺔ ﺗﺗﻁﻠﺏ ﻋﻠﻰ اﻟﻣﺳﺗﻭﻯ اﻟﻘﻁﺭﻯ ﻭاﻹﻗﻠﻳﻣﻰ ﻭﺣﺩ ًﺓ ﻟﻠﺭﺅﻯ ﻭﺗﺧﻁﻳﻁﺎ ً‬
‫اﺳﺗﺭاﺗﻳﺟﻳﺎ ً ﻣﺗﻘﻧﺎ ً ﻭﻣﻧﻬﺟﺎ ً ﻋﻠﻣﻳﺎً‪ ،‬ﺇﻻ ﺃﻥ ﺃﻯ ﺗﺧﻁﻳﻁ ﻟﻣﻭاﺟﻬـﺔ ﺗﺣﺩﻳﺎﺕ اﻟﻣﺭﺣﻠﺔ ﻟـﻥ ﻳﻛﺗﺏ ﻟـﻪ اﻟﻧﺟﺎﺡ‬
‫ﺇﻥ ﻟﻡ ﻳﺳﺗﻧﺩ ﻋﻠﻰ اﻟﺑﻧﺎء اﻷﺧﻼﻗﻰ ﻟألﻓﺭاﺩ اﻟﺫﻳﻥ ﻳﺷﻛﻠﻭﻥ ﻧﻭاﺓ اﻟﻣﺟﺗﻣﻊ‪ ،‬ﻭﻗﺩ ﺗﺣﺩﺙ ﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ اﻟﺷﻳﺦ‬
‫ﺇﺑﺭاﻫﻳﻡ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﻋﻥ ﻫﺫا اﻟﻣﻭﺿﻭﻉ ﻋﺩﺓ ﻣﺭاﺕ ﺣﻳﺙ ﺃﺷﺎﺭ ﺇﻟﻰ ﺃﻥ ﺑﻧﺎء‬
‫اﻟﻔﺭﺩ اﻟﻣﺳﻠﻡ ﻭﺗﺳﻠﻳﺣﻪ ﺑﺳﻼﺡ اﻹﻳﻣﺎﻥ‪ ،‬ﻭﺗزﻛﻳﺔ ﻧﻔﺳﻪ ﻭﺗﺭﺑﻳﺗﻬﺎ ﻭ ﺻﺑﻐﻬﺎ ﺑﺎﻟﻘﻳﻡ اﻟﻧﺑﻳﻠﺔ ﻫﻭ اﻷﺳﺎﺱ ﻟﺑﻧﺎء‬
‫اﻟﻣﻭاﻁﻥ اﻟﻣﺳﻠﻡ اﻟﺻﺎﻟﺢ اﻟﺫﻯ ﺳﻳﺻﺑﺢ ﻓﻳﻣﺎ ﺑﻌﺩ اﻟﺭﻛﻳزﺓ اﻷﺳﺎﺳﻳﺔ ﻟﻠﻧﻬﺿﺔ اﻹﺳﻼﻣﻳﺔ اﻟﺷﺎﻣﻠﺔ‪ ،‬ﻭﻳﺷﻛﻝ‬
‫اﻟﻭﺣﺩﺓ اﻟﺭاﺳﺧﺔ اﻟﻣﺗﻣﺎﺳﻛﺔ اﻟﻣﺗزﻧﺔ ﺩاﺧﻝ اﻟﺟﻣﺎﻋﺔ اﻟﺗﻰ ﻧﺳﺗﻁﻳﻊ ﻣﻥ ﺧﻼﻟﻬﺎ ﻣﻭاﺟﻬﺔ اﻟﺗﺣﺩﻳﺎﺕ اﻟﺗﻰ‬
‫ﺗﻭاﺟﻪ اﻷﻣﺔ‪.‬‬

‫اﺧﻭاﻧﻰ ﺃﺧﻭاﺗﻰ ‪...‬‬

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‫ﻛﻣﺎ ﺗﻌﻠﻣﻭﻥ ﻓﺈﻥ اﻟﺗﺻﻭﻑ اﻹﺳﻼﻣﻰ ﻳﺟﺳﺩ اﻹﺳﻼﻡ اﻟﺻﺣﻳﺢ اﻟﺫﻯ ﻳﻘﻭﻡ ﻋﻠﻰ اﻟﻣﺣﺑﺔ ﻭاﻟﺗﻌﺎﻁﻑ‬
‫ﻭاﻟﻣﻭﺩﺓ ﻭاﻟﺗﺭاﺣﻡ ﺑﻳﻥ اﻟﻧﺎﺱ ﻭﻳﺭﺗﻛز ﻋﻠﻰ ﺇﺻﻼﺡ اﻟﻘﻠﻭﺏ ﻭﺇﻋﻣﺎﺭﻫﺎ ﺑﺫﻛﺭ هللا ﻭاﻟﺻﻼﺓ ﻋﻠﻰ اﻟﻧﺑﻰ‪،‬‬
‫ﻭﻟﻌﻝ اﻧﺗﺷﺎﺭ اﻟﻁﺭﻳﻘﺔ اﻟﺑﺭﻫﺎﻧﻳﺔ ﻭاﻟﻘﺑﻭﻝ اﻟﺷﻌﺑﻰ ﻟﻣﻧﻬﺞ ﺳﻳﺩﻯ ﺇﺑﺭاﻫﻳﻡ ﻓﻰ ﻣﻌظﻡ ﺩﻭﻝ اﻟﻌﺎﻟﻡ ﺑﺗﺑﺎﻳﻧﻬﺎ‬
‫ﻭاﺧﺗﻼﻑ ﻋﻘﺎﺋﺩﻫﺎ ﻭﺛﻘﺎﻓﺎﺗﻬﺎ ﻭﺑﻳﺋﺗﻬﺎ‪ ...‬ﻟﻣﺅﺷﺭ ﻟﻠﺩﻭﺭ اﻟﻣﻬﻡ ﻟﻠﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﻓﻰ اﺳﺗﺭاﺗﻳﺟﻳﺎﺕ اﻟﻣﺭﺣﻠﺔ‬
‫اﻟﻣﻘﺑﻠﺔ‪.‬‬

‫اﺧﻭاﻧﻰ ﺃﺧﻭاﺗﻰ ‪...‬‬

‫ﺇﻥ اﻟﺗﺻﻭﻑ ﻳﺷﻛﻝ اﻟﺗﻳﺎﺭ اﻟﺷﻌﺑﻰ ﻟﻐﺎﻟﺏ ﺷﻌﺏ ﻭاﺩﻯ اﻟﻧﻳﻝ‪ ،‬ﻭاﻥ اﻟﺳﻠﻭﻙ اﻟﺻﻭﻓﻰ اﻟﺫﻯ ﻳﻘﻭﻡ ﻋﻠﻰ‬
‫اﻟﻣﺣﺑﺔ ﻭﻣﻭﺩﺓ ﺁﻝ اﻟﺑﻳﺕ ﻫﻭ اﻟﺳﺎﺋﺩ ﻓﻰ ﺷﻣﺎﻝ اﻟﻭاﺩﻯ ﻭﺟﻧﻭﺑﻪ‪ ،‬ﻭاﻥ اﻟﺗﺣﺎﻡ ﻫﺫا اﻟﺗﻳﺎﺭ اﻟﺷﻌﺑﻰ ﻋﺑﺭ ﻭﺣﺩﺓ‬
‫ﻭاﺩﻯ اﻟﻧﻳﻝ ﻟﻥ ﻳﺷﻛﻝ ﻗﻭﺓ ﺳﻳﺎﺳﻳﺔ ﻓﺣﺳﺏ ﻭﺇﻧﻣﺎ ﻳﺷﻛﻝ ﺃﻳﺿﺎ ً ﻗﻭﺓ ﺭﻭﺣﻳﺔ ﻫﺎﺋﻠﺔ ﻳﻔﺗﻘﺩﻫﺎ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻰ‬
‫اﻟﻳﻭﻡ‪ ،‬ﻓﺿﻼً ﻋﻥ ﺃﻥ اﺭﺗﻛﺎز اﻟﺗﻛﺗﻝ اﻹﻗﻠﻳﻣﻰ ﻟﻭاﺩﻯ اﻟﻧﻳﻝ ﻋﻠﻰ ﻗﺎﻋﺩﺓ ﺷﻌﺑﻳﺔ ﺗﻘﻭﻡ ﻋﻠﻰ اﻟﺳﻠﻭﻙ‬
‫ﻣﻌﺎﻥ‪ ،‬ﻳﻌﻧﻰ ﺗﺷﻛﻳﻝ اﻟﻠﺑﻧﺔ اﻷﻭﻟﻰ ﻟﻣﻭاﺟﻬﺔ ﺗﺣﺩﻳﺎﺕ‬‫ٍ‬ ‫اﻟﺻﻭﻓﻰ ﺑﻛﻝ ﻣﺎ ﻳﺣﻣﻠﻪ اﻟﺗﺻﻭﻑ اﻹﺳﻼﻣﻰ ﻣﻥ‬
‫اﻟﻌﺻﺭ ﺑﻝ ﻭاﻟﻌﺑﻭﺭ ﻓﻭﻕ ﺫﻟﻙ ﻧﺣﻭ اﻟﺗﺄﺳﻳﺱ ﻟﻧﻬﺿﺔ ﺇﺳﻼﻣﻳﺔ ﺷﺎﻣﻠﺔ ﺗﺅﺳﺱ ﻟﺑﻧﺎء ﻋﺎﻟﻡ ﺗﺳﻭﺩﻩ ﻗﻳﻡ‬
‫اﻹﻧﺳﺎﻧﻳﺔ ﻭاﻟﻣﺣﺑﺔ ﻭاﻟﻌﺩﻝ ﻭاﻟﺧﻳﺭ ﻭاﻹﺣﺳﺎﻥ‪.‬‬

‫ﻭﻗﺩ ظﻝ ﺳﻳﺩﻯ اﻹﻣﺎﻡ ﻓﺧﺭاﻟﺩﻳﻥ ﺇﻟﻰ ﺃﻥ اﻧﺗﻘﻝ ﺇﻟﻰ اﻟﺭﻓﻳﻕ اﻷﻋﻠﻰ ﻳﺗﺣﺩﺙ ﻋﻥ ﺃﻫﻣﻳﺔ ﻭﺣﺩﺓ ﻭاﺩﻯ‬
‫اﻟﻧﻳﻝ‪ ،‬ﻭﻛﺎﻥ ﻛﺛﻳﺭاً ﻣﺎ ﻳﺗﺣﺩﺙ ﻓﻰ ﺩﺭﻭﺳﻪ ﻋﻥ ﺣﺗﻣﻳﺔ ﻭﺣﺩﺓ ﻣﺻﺭ ﻭاﻟﺳﻭﺩاﻥ ﻷﻧﻬﺎ ﻗﺩ ُﺧﺗِﻡ ﻋﻠﻳﻬﺎ ﻓﻰ‬
‫اﻟﺣﺿﺭﺓ اﻟﻧﺑﻭﻳﺔ اﻟﺷﺭﻳﻔﺔ ‪ ،‬ﻭﻗﺩ ﺳﺑﻕ ﺃﻥ ﺭﻓﺽ ﻋﺭﺿﺎ ً ﺗﻘﺩﻡ ﺑﻪ اﻹﻧﺟﻠﻳز ﺇﺑﺎﻥ ﺣﻛﻣﻬﻡ ﻟﻠﺳﻭﺩاﻥ‪ ،‬ﺑﺎﻥ‬
‫ﻳﺅﺳﺱ ﻣﺟﻠﺳﺎ ً ﺻﻭﻓﻳﺎ ً ﺑﺎﻟﺳﻭﺩاﻥ ﻳﻛﻭﻥ ﻫﻭ ﺭﺋﻳﺳـﺎ ً ﻟـﻪ‪ ،‬ﺣﻳﺙ ﻛﺎﻥ ﻳﺭﻯ ﺃﻥ ﻭﺟﻭﺩ ﻣﺟﻠﺳﻳﻥ ﺻﻭﻓﻳﻳﻥ‬
‫ﺑﻛﻝ ﻣﻥ اﻟﺳﻭﺩاﻥ ﻭﻣﺻﺭ ﻳﺟﺳﺩ ﻟﻣﺑﺩﺃ اﻻﻧﻔﺻﺎﻝ‪ ،‬ﻭﻗﺩ ﻛﺎﻥ ﻣﻭﻗﻔﻪ ﺫﻟﻙ ﺳﺑﺑﺎ ً ﻓﻰ ﻗﺭاﺭ اﻟﻣﺟﻠﺱ اﻷﻋﻠـﻰ‬
‫ﻟﻠﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﺑﻣﺻﺭ ﻓﻰ ‪ 2011/1/1‬ﺑﺗﻌﻳﻳﻧﻪ ﻭﻛﻳﻼً ﻋﺎﻣﺎ ً ﻟﻪ ﺑﺎﻟﺳﻭﺩاﻥ ﻭاﻷﻗﻁﺎﺭ اﻹﺳﻼﻣﻳﺔ‬
‫اﻟﻣﺟﺎﻭﺭﺓ‪.‬‬

‫ﻭﺟﺎء ﻣﻥ ﺑﻌﺩﻩ ﺳﻳﺩﻯ اﻹﻣﺎﻡ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﺩاﻋﻳﺎ ً ﻟﻘﻳﺎﻡ ﻭﺣﺩﺓ‬
‫ﻭاﺩﻯ اﻟﻧﻳﻝ ﻋﻠﻰ ﺃﺳﺱ ﻋﻠﻣﻳﺔ ﻟﺗﻛﻭﻥ ﻧﻭاﺓ ﻟﻭﺣﺩﺓ ﻋﺭﺑﻳﺔ ﻭﺳﻧﺩاً ﻣﻬﻣﺎ ً ﻟﺑﻧﺎء ﻣﺳﺗﻘﺑﻝ اﻷﻣﺔ‪ ،‬ﻭاﺗﺧﺫ اﻟﻌﺩﻳﺩ‬
‫ﻣﻥ اﻟﺧﻁﻭاﺕ اﻟﻣﻬﻣﺔ ﻓﻰ ﻫﺫا اﻟﺻﺩﺩ‪.‬‬

‫اﺧﻭاﻧﻰ ﺃﺧﻭاﺗﻰ ‪...‬‬

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 ‫ﺇﻥ اﻻﺳﺗﺭاﺗﻳﺟﻳﺎﺕ اﻟﺟﺩﻳﺩﺓ اﻟﺗﻰ ﻭُ ﺿِ ﻌﺕ ﻟﺣﻛﻡ اﻟﻌﺎﻟﻡ ﻓﻰ اﻟﻘﺭﻥ اﻟﻭاﺣﺩ ﻭاﻟﻌﺷﺭﻳﻥ ﺗﺳﺗﻧﺩ ﻋﻠﻰ ﺗﻌزﻳز‬
‫ﺩﻭﺭ ﻣﻧظﻣﺎﺕ اﻟﻣﺟﺗﻣﻊ اﻟﻣﺩﻧﻰ ﻭ ﺇﺿﻌﺎﻑ ﺩﻭﺭ اﻟﺩﻭﻟﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺫا اﻷﺳﺎﺱ ﺗﻣﺕ ﺻﻳﺎﻏﺔ اﻻﺗﻔﺎﻗﺎﺕ‬
‫ﻭاﻟﺧﻁﻁ ﻭاﻟﺑﺭاﻣﺞ‪ ،‬ﻭﻟﻌﻠﻪ ﻣﻥ اﻟﻣﻔﻳﺩ ﻭﻧﺣﻥ ﻧﺗﺣﺩﺙ ﻋﻥ ﺑﻧﺎء اﻟﻣﺳﺗﻘﺑﻝ ﺃﻥ ﻧﺷﻳﺭ ﺇﻟﻰ ﺩﻋﻭﺓ ﺳﻳﺩﻯ اﻹﻣﺎﻡ‬
‫اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﺑﺿﺭﻭﺭﺓ ﺗﻘﺎﺳﻡ اﻷﺩﻭاﺭ ﻓﻰ ﻫﺫﻩ اﻟﻣﺭﺣﻠﺔ ﺑﻳﻥ‬
‫{اﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ} ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﺃﻫﻡ ﻣﻧظﻣﺎﺕ اﻟﻣﺟﺗﻣﻊ اﻟﻣﺩﻧﻰ ﻓﻰ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻰ‪ ،‬ﻭ{اﻟﺩﻭﻟﺔ} ﺑﺣﻳﺙ ﺗﻘﻭﻡ‬
‫اﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﺑﺎﻟﺗﺻﺩﻯ ﻟﻠﺟﺎﻧﺏ اﻷﺳﺎﺳﻰ ﻟﻠﺣﻭاﺭ اﻟﺣﺿﺎﺭﻯ ﺑﻳﻥ اﻹﺳﻼﻡ ﻭﺷﻌﻭﺏ اﻟﻌﺎﻟﻡ ﻭﻋﻣﻠﻳﺎﺕ‬
‫اﻟﺗﻧﻣﻳﺔ اﻷﺧﻼﻗﻳﺔ ﻭﺑﻧﺎء اﻷﻓﺭاﺩ اﻟﻣﻣﺎﺭﺳﻳﻥ ﻟﻠﺩﻳﻥ ﻗﻭﻻً ﻭﻋﻣﻼً‪ ،‬ﻓﻳﻣﺎ ﺗﻘﻭﻡ اﻟﺩﻭﻟﺔ ﺑﻣﺅﺳﺳﺎﺗﻬﺎ ﻭﺃﺣزاﺑﻬﺎ‬
‫ﻭﺃﺟﻬزﺗﻬﺎ {اﻻﺟﺗﻣﺎﻋﻳﺔ ﻭاﻟﺳﻳﺎﺳﻳﺔ ﻭاﻻﻗﺗﺻﺎﺩﻳﺔ} ﺑﻌﻣﻠﻳﺎﺕ اﻟﺗﻧﻣﻳﺔ اﻟﻌﻘﻠﻳﺔ ﻭاﻟﺑﻧﺎء ﻭاﻟﺗﻌﻣﻳﺭ‪ ،‬ﻟﻳﺷﻛﻼ ﻣﻌﺎ ً‬
‫اﻟﻭﻁﻥ ﻭاﻟﻣﻭاﻁﻥ اﻟﺻﺎﻟﺢ اﻟﻠﺫاﻥ ﻳﺳﺗﻁﻳﻌﺎﻥ اﻟﺗﻌﺎﻣﻝ ﻣﻊ ﻣﺗﻁﻠﺑﺎﺕ اﻟﻌﺻﺭ‪ ،‬ﻭﻟﻌﻠﻪ ﻗﺩ ﺁﻥ اﻷﻭاﻥ ﻷﻥ‬
‫ﻧﺩﺭﻙ ﺃﻫﻣﻳﺔ ﺗﻘﺎﺳﻡ اﻷﺩﻭاﺭ ﺑﻳﻥ اﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﻭاﻟﺩﻭﻟﺔ ﺑﺎﻋﺗﺑﺎﺭ ﺃﻥ اﻟﻁﺭﻕ اﻟﺻﻭﻓﻳﺔ ﺗﺷﻛﻝ ﺃﻫﻡ‬
‫ﻣﻧظﻣﺎﺕ اﻟﻣﺟﺗﻣﻊ اﻟﻣﺩﻧﻰ اﻟﺗﻰ ﺗﻣﺛﻝ ﻏﺎﻟﺏ ﺃﻫﻝ اﻟﺳﻭﺩاﻥ ﻭﻣﺻﺭ ﻭﺗﺣﻣﻝ ﻗﻳﻡ ﻣﺟﺗﻣﻌﻧﺎ ﻭﺇﺭﺛﻪ‬
‫ﻭﺣﺿﺎﺭﺗﻪ‪ ،‬ﻭﺗﺑﺷﺭ ﺑﺎﻟﻔﻛﺭ اﻟﺻﻭﻓﻰ اﻹﺳﻼﻣﻰ اﻟﺫﻯ ﻳﺟﺳﺩ اﻟﺩﻭاء ﻭاﻟﺑﻠﺳﻡ ﻟﺩاء اﻟﻌﺻﺭ‪ ،‬ﻭﻫﻰ ﺑﺫﻟﻙ‬
‫ﺗﺳﺗﻁﻳﻊ ﺃﻥ ﺗﺳﺩ اﻟﺛﻐﺭﺓ اﻟﺗﻰ ﺗﻌﻣﻝ اﻟﻣﺧﻁﻁﺎﺕ اﻷﺟﻧﺑﻳﺔ ﻟﻠﻧﻔﺎﺫ ﻣﻥ ﺧﻼﻟﻬﺎ‪.‬‬

‫ﻭﻣﻥ ﻫﺫا اﻟﻣﻧظﻭﺭ ﻭﺇﺩﺭاﻛﺎ ً ﻟﻠﻣﺧﺎﻁﺭ اﻟﺗﻰ ﺗﻭاﺟﻪ ﺑﻼﺩﻧﺎ ﻓﺈﻧﻧﺎ ﻧﺑﺎﺭﻙ ﺃﻯ ﺧﻁﻭاﺕ ﻟﻠﺗﻛﺎﻣﻝ ﻭاﻟﺗﻭﺣﺩ‬
‫ﺑﻳﻥ ﻣﺻﺭ ﻭاﻟﺳﻭﺩاﻥ ﻭﻧﺭﺟﻭ ﺃﻥ ﻳﻧظﺭ اﻟﺟﻣﻳﻊ ﻟﻭﺣﺩﺓ ﻭاﺩﻯ اﻟﻧﻳﻝ ﻋﻠﻰ ﺃﻧﻬﺎ ﻋﻣﻝ اﺳﺗﺭاﺗﻳﺟﻰ ﺑﺎﻟﻎ‬
‫اﻷﻫﻣﻳﺔ ﻳﺟﺳﺩ اﻟﺧﻳﺎﺭ اﻟﻭﺣﻳﺩ ﻟﻣﻭاﺟﻬﺔ اﻟﺗﺣﺩﻳﺎﺕ اﻟﺟﺳﻳﻣﺔ اﻟﺗﻰ ﺗﻭاﺟﻪ اﻷﻣﺔ‪ ،‬ﻭﻫﻭ ﺑﺫﻟﻙ ﻳﺳﺗﻭﺟﺏ‬
‫اﻻﺗﻔﺎﻕ ﻭﺗﻭﺣﻳﺩ اﻹﺭاﺩﺓ اﻟﻭﻁﻧﻳﺔ ﺣﻭﻟﻪ ﺑﻝ ﺩﻋﻣﻪ ﻭﺗﺄﻳﻳﺩﻩ‪ ،‬ﻭﺇﻧﻧﺎ ﻧﺭﻯ ﺃﻥ ﺻﺭاﻉ اﻟﻣﺻﺎﻟﺢ اﻟﺩﻭﻟﻳﺔ‬
‫ﻭﺗﻌﺎﺭﺽ ﺑﻧﺎء ﻛﺗﻠﺔ ﻭاﺩﻯ اﻟﻧﻳﻝ ﻣﻊ اﻻﺳﺗﺭاﺗﻳﺟﻳﺎﺕ اﻷﺟﻧﺑﻳﺔ ﻓﻰ اﻟﻣﻧﻁﻘﺔ ﻳﺣﺗﻡ ﺃﻥ ﺗﺳﺗﻧﺩ اﻟﺟﻬﻭﺩ‬
‫اﻟﻣﺑﺫﻭﻟﺔ ﻟﺗﺣﻘﻳﻕ ﻭﺣﺩﺓ ﻭاﺩﻯ اﻟﻧﻳﻝ ﻋﻠﻰ ﻗﺎﻋﺩﺓ اﻟﺗﻳﺎﺭ اﻟﺻﻭﻓﻰ اﻟﺟﺎﺭﻑ ﻓﻰ ﺷﻁﺭﻯ اﻟﻭاﺩﻱ‪ ،‬اﻟﺷﺊ‬
‫اﻟﺫﻯ ﻳﻌﻧﻰ ﺩﻋﻡ ﺗﻠﻙ اﻟﺧﻁﻭاﺕ ﻭﺗﻌزﻳزﻫﺎ ﻭﺗﻭﻓﻳﺭ اﻟﻘﻭﺓ اﻟﺭﻭﺣﻳﺔ ﻭاﻟﺳﻧﺩ اﻟﺷﻌﺑﻰ ﻟﻬﺎ ﻭﻳﺷﻛﻝ ﺑﺎﻟﺗﺎﻟﻰ ﺃﻫﻡ‬
‫اﻟﻌﻭاﻣﻝ اﻟﻣﻁﻠﻭﺑﺔ ﻟﺣﻣﺎﻳﺔ ﻭﺗﺄﻣﻳﻥ ﺟﻬﻭﺩ ﺑﻧﺎء ﻛﺗﻠﺔ ﻭاﺩﻯ اﻟﻧﻳﻝ‪.‬‬

‫اﺧﻭاﻧﻰ ﺃﺧﻭاﺗﻰ ‪...‬‬

‫ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬

‫ﻭﺻﺭﺣﻰ ﺑﺎﺳﻡ هللا ﺑﻭﺃﺕ ﺭﻛﻧﻪ‬
‫ﻭﺁﻳﺔ ﺇﺑﺭاﻫﻳـﻡ ﺭﻓـﻊ اﻟﻘﻭاﻋﺩ‬

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‫ﻳﻁﻳﺏ ﻟﻰ ﻓﻰ ﺧﺗﺎﻡ ﺧﻁﺎﺑﻰ ﻫﺫا ﺃﻥ ﺃﺗﻘﺩﻡ ﺇﻟﻳﻛﻡ ﻭاﻟﻰ اﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ ﺟﻣﻌﺎء ﺑﺎﻟﺗﻬﻧﺋﺔ اﻟﺧﺎﻟﺻﺔ‬
‫ﺑﻣﻧﺎﺳﺑﺔ اﻓﺗﺗﺎﺡ ﻣﺟﻣﻊ ﺳﻳﺩﻯ اﻹﻣﺎﻡ ﻋﻠﻰ ﺑﻥ ﺃﺑﻰ ﻁﺎﻟﺏ ﻛﺭﻡ هللا ﻭﺟﻬﻪ ﻭاﻟﺫﻯ ﻳﺗﻡ ﻓﻰ ﻭﻗﺕ ﻧﺗﺳﻡ ﻓﻳﻪ‬
‫ﻋﺑﻳﺭ اﻟﻣﻭﻟﺩ اﻟﻧﺑﻭﻯ اﻟﺷﺭﻳﻑ‪.‬‬

‫ﻭﻟﻌﻝ ﻓﻰ اﻛﺗﻣﺎﻝ ﻫﺫا اﻟﺻﺭﺡ اﻟﻌﻣﻼﻕ اﻟﺫﻯ ﺃﺭﺳﻰ ﻗﻭاﻋﺩﻩ ﻭﺭﻓﻊ ﺑﻧﻳﺎﻧﻪ ﺳﻳﺩﻯ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ‬
‫ﻭﺑﺭﻭزﻩ ﺇﻟﻰ ﺣﻳز اﻟﻭﺟﻭﺩ ﻓﻰ ﻫﺫا اﻟﺗﻭﻗﻳﺕ ﻟﻣﺅﺷﺭ ﻭﻣﺩﻟﻭﻝ ﺑﻠﻳﻎ ﻋﻠﻰ ﻣﻼﻣﺢ اﻟﻣﺳﺗﻘﺑﻝ ﻭﻁﺑﻳﻌﺔ اﻟﻣﻬﻣﺔ‬
‫اﻟﻛﺑﻳﺭﺓ اﻟﺗﻰ ﺗﻧﺗظﺭﻧﺎ‪ ،‬ﻭﻫﻰ ﻣﻬﻣﺔ ﻟﻥ ﻳﺗﺄﺗﻰ ﻟﻧﺎ اﻟﻘﻳﺎﻡ ﺑﻬﺎ ﺇﻻ ﺑﺎﻟﺟﺩ ﻭاﻟﻌﻣﻝ ﻭاﻟﻣﺛﺎﺑﺭﺓ ﻭاﻟﺗﻌﺎﻭﻥ ﻭاﻟﺗﻭاﺩﺩ‬
‫ﻭاﻟﺗﺭاﺣﻡ ﻭاﻟﺳﻣﻭ ﻓﻭﻕ اﻟﺻﻐﺎﺋﺭ‪ ،‬ﻭﻗﺑﻝ ﺫﻟﻙ ﻛﻠﻪ اﻻﺟﺗﻬﺎﺩ ﻓﻰ اﻷﻭﺭاﺩ ﻭاﻟﻣﺭاﻗﺑﺔ‪.‬‬

‫ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬

‫ﻓﺄﺟﻣِﻌﻭا ﺃﻣﺭﻛﻡ ﻭهللا ﻋﺎﺻِ ـ َﻣﻛﻡ‬
‫ﻭﺣﺎﺫﺭﻭا ﻣﻥ ﻭﺳﻳﻁ اﻟﺳﺅ ﺑﻳﻧ ُﻛ ُﻡ‬
‫ﺇﺫا اﺟﺗﻣﻌـﺗﻡ ﻋﻠﻰ ﺣُﺏ ﻭﻣﺭﺣﻣ ٍﺔ‬
‫ﻭﺳﺑﻌﻳﻥ‬
‫ِ‬ ‫ﺿﻊ‬
‫ﻣﻥ اﻟﺷﺗﺎﺕ ﻟﺩﻯ ِﺑ ٍ‬
‫ﻭﺃﻳﻘظـﻭا ِﻫﻣ ً‬
‫ّـﺔ ﻓﻳﻬﺎ ﺭﻳﺎﺣﻳﻧﻰ‬
‫ﻓﺄﻳﻘﻧـﻭا اﻟﻭﺻ َﻝ ﺇﻥ هللا ﻣﻌﻁﻳﻧﻰ‬

‫ﻭﺻﻠﻰ هللا ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬

‫ﺳﺑﺣﺎﻥ ﺭﺑﻙ ﺭﺏ اﻟﻌزﺓ ﻋﻣﺎ ﻳﺻﻔﻭﻥ ﻭﺳﻼﻡ ﻋﻠﻰ اﻟﻣﺭﺳﻠﻳﻥ ﻭاﻟﺣﻣﺩ هلل ﺭﺏ اﻟﻌﺎﻟﻡ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء السادس من شهر ﺃبريل ﻋاﻡ ‪0221‬‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫اﻟﺣﻣﺩ هلل اﻟﺫﻯ ﺃﻋﻁﺎﻧﺎ ﻓﺄﺭﺿﺎﻧﺎ ﻭﻁﻬﺭ ﻣﺑﺗﺩاﻧﺎ‪ ،‬ﻭاﺻﻁﻔﻰ ﻋﻠﻰ اﻟﻌﺎﻟﻣﻳﻥ ﺁﻝ ﻋﻣﺭاﻥ ﻭﺁﻝ ﺇﺑﺭاﻫﻳﻡ‬
‫ﻭﻣﻥ ﺁﻝ ﺇﺑﺭاﻫﻳﻡ اﺻﻁﻔﺎﻧﺎ‪ ،‬ﻭﺻﻔﺎﻧﺎ ﻣﻥ اﻷﻏﻳﺎﺭ ﺑﻌﺩ ﺇﺫ ﻫﺩاﻧﺎ‪ ،‬ﻭﺃﺣﻔظﻧﺎ ﻛﺗﺎﺑﻪ ﺑﻌﺩ ﺃﻥ اﺟﺗﺑﺎﻧﺎ‪ ،‬ﻭﺃﻟﺑﺳﻧﺎ‬
‫ﺛﻭﺏ ﺳﻧﺔ ﺣﺑﻳﺑﻪ ﺑﻌﺩ ﺃﻥ ﺟﻌﻠﺕ ﺭﺟﺎﻧﺎ ﻭﻣﺭﺗﺟﺎﻧﺎ‪ ،‬ﻭﺻﻼ ًﺓ ﻭﺳﻼﻣًﺎ ﺩاﺋﻣﻳﻥ ﻣﺗﻼزﻣﻳﻥ ﻋﻠﻰ اﻟﻣﺻﻁﻔﻰ‬
‫ﻣﻣﻥ ﻗﺩ اﺻﻁﻔﻰ ﻣﻧﻬﺎ ﻣﺻﺎﺑﻳﺢ اﻟﺩﺟﻰ ﺗﺷﺭﻕ ﺇﺫا ﻣﺎ اﻟﺻﺑﺢ اﻧﺩﺣﻰ ﻭاﻟﻠﻳﻝ اﻧﻣﺣﻰ‪ .‬ﻳﻘﻭﻝ اﻟﺣﻕ ﺗﺑﺎﺭﻙ‬
‫ﻭﺗﻌﺎﻟﻰ ﻓﻰ ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ ﻣﻥ ﺳﻭﺭﺓ اﻟﻧﺣﻝ‪ ،‬ﺃﻋﻭﺫ ﺑﺎهلل ﻣﻥ اﻟﺷﻳﻁﺎﻥ اﻟﺭﺟﻳﻡ ﴿اﺩﻉ ﺇﻟﻰ ﺳﺑﻳﻝ ﺭﺑﻙ‬
‫ﺑﺎﻟﺣﻛﻣﺔ ﻭاﻟﻣﻭﻋظﺔ اﻟﺣﺳﻧﺔ ﻭﺟﺎﺩﻟﻬﻡ ﺑﺎﻟﺗﻰ ﻫﻰ ﺃﺣﺳﻥ ﺇﻥ ﺭﺑﻙ ﻫﻭ ﺃﻋﻠﻡ ﺑﻣﻥ ﺿﻝ ﻋﻥ ﺳﺑﻳﻠﻪ ﻭﻫﻭ ﺃﻋﻠﻡ‬
‫ﺑﺎﻟﻣﻬﺗﺩﻳﻥ ‪ ¤‬ﻭﺇﻥ ﻋﺎﻗﺑﺗﻡ ﻓﻌﺎﻗﺑﻭا ﺑﻣﺛﻝ ﻣﺎ ﻋﻭﻗﺑﺗﻡ ﺑﻪ ﻭﻟﺋﻥ ﺻﺑﺭﺗﻡ ﻟﻬﻭ ﺧﻳﺭ ﻟﻠﺻﺎﺑﺭﻳﻥ ‪ ¤‬ﻭاﺻﺑﺭ ﻭﻣﺎ‬
‫ﺻﺑﺭﻙ ﺇﻻ ﺑﺎهلل ﻭﻻ ﺗﺣزﻥ ﻋﻠﻳﻬﻡ ﻭﻻ ﺗﻙ ﻓﻰ ﺿﻳﻕ ﻣﻣﺎ ﻳﻣﻛﺭﻭﻥ ‪ ¤‬ﺇﻥ هللا ﻣﻊ اﻟﺫﻳﻥ اﺗﻘﻭا ﻭاﻟﺫﻳﻥ ﻫﻡ‬
‫ﻣﺣﺳﻧﻭﻥ﴾اﻟﻧﺣﻝ ‪.219 : 211‬‬

‫ﻣﻥ ﻫﺫﻩ اﻵﻳﺎﺕ اﻟﺑﻳﻧﺎﺕ ﻳﺗﺿﺢ اﻟﺳﺑﻳﻝ ﻭاﻟﻛﻳﻔﻳﺔ ﻓﻰ اﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ اﻟﺗﻰ ﻻ ﺗﺗﺄﺗﻰ ﺇﻻ‬
‫ﺑﺎﻟﺣﻛﻣﺔ ﻭاﻟﻣﻭﻋظﺔ اﻟﺣﺳﻧﺔ ﻭاﻟﺟﺩاﻝ ﺑﺎﻟﺗﻰ ﻫﻰ ﺃﺣﺳﻥ ﻭﻓﻰ ﻫﺫا ﻛﻠﻪ ﺇﻏﻼﻕ اﻟﺑﺎﺏ ﺃﻣﺎﻡ اﻟﺧﺻﻭﻣﺔ اﻟﺗﻰ‬
‫ﺃﻗص ﻟﻠﻣﺭﻭءﺓ ﻭﻻ‬ ‫َ‬ ‫ﺃﺫﻫﺏ ﻟﻠﺩﻳﻥ ﻭﻻ‬‫َ‬ ‫ﻫﻰ ﺃﻟﺩ ﺃﻋﺩاء اﻟﺩﻋﻭﺓ ﺇﻟﻰ ﺳﺑﻳﻝ هللا ﺟﻝ ﻭﻋﻼ ﻭﻣﺎ ﺭﺃﻳﻧﺎ ﺷﻳﺋﺎ ً‬
‫ﻟإلﻧﺳﺎﻥ ﻣﻥ اﻟﺧﺻﻭﻣﺔ ﻻﺳﺗﺑﻘﺎء ﺣﻘﻭﻗﻪ‪،‬‬ ‫ﻗﻠﺕ‪ :‬ﻻ ُﺑ َّﺩ ِ‬
‫ﺃﺿﻳﻊ ﻟﻠﺫﺓ ﻭﻻ ﺃﺷﻐ َﻝ ﻟﻠﻘﻠﺏ ﻣﻥ اﻟﺧﺻﻭﻣﺔ‪ ،‬ﻓﺈﻥ َ‬ ‫َ‬
‫ﻋﻠﻡ‪ ،‬ﻭﻳﺩﺧ ُﻝ‬ ‫ﺃﺟﺎﺏ ﺑﻪ اﻹِﻣﺎ ُﻡ اﻟﻐزاﻟﻰ ﺃﻥ اﻟﺫ َّﻡ اﻟﻣﺗﺄ ّﻛ َﺩ ﺇﻧﻣﺎ ﻫﻭ ﻟﻣﻥ ﺧﺎﺻ َﻡ ﺑﺎﻟﺑﺎﻁﻝ ﺃﻭ ﻏﻳﺭ ٍ‬
‫َ‬ ‫ﻓﺎﻟﺟﻭاﺏُ ﻣﺎ‬
‫ﻟإلﻳﺫاء‬
‫ﻭاﻟﻛﺫﺏ ِ‬
‫َ‬ ‫ﻗﺩﺭ اﻟﺣﺎﺟﺔ‪ ،‬ﺑﻝ ﻳظﻬ ُﺭ اﻟﻠﺩ َﺩ‬ ‫ﻓﻰ اﻟﺫ ّﻡ ﺃﻳﺿﺎ ً َﻣﻥ ﻳﻁﻠﺏُ َﺣ َّﻘﻪ ﻟﻛﻧﻪ ﻻ ﻳﻘﺗﺻ ُﺭ ﻋﻠﻰ ِ‬
‫ﺕ ُﺗﺅﺫﻯ‪ ،‬ﻭﻟﻳﺱ ﻟﻪ ﺇﻟﻳﻬﺎ ﺣﺎﺟﺔ ﻓﻰ ﺗﺣﺻﻳﻝ‬ ‫ﻭاﻟﺗﺳﻠﻳﻁ ﻋﻠﻰ ﺧﺻﻣﻪ‪ ،‬ﻭﻛﺫﻟﻙ ﻣﻥ َﺧ َﻠ َﻁ ﺑﺎﻟﺧﺻﻭﻣﺔ ﻛﻠﻣﺎ ٍ‬
‫ﻳﺣﻣﻠﻪ ﻋﻠﻰ اﻟﺧﺻﻭﻣﺔ ﻣﺣﺽُ اﻟﻌِﻧﺎﺩ ﻟﻘﻬﺭ اﻟﺧﺻﻡ ﻭﻛﺳﺭﻩ‪ ،‬ﻓﻬﺫا ﻫﻭ اﻟﻣﺫﻣﻭﻡ‪ ،‬ﻭﺃﻣﺎ‬ ‫ْ‬ ‫ﺣﻘﻪ‪ ،‬ﻭﻛﺫﻟﻙ َﻣﻥ‬
‫ﻟﺟﺎﺝ ﻋﻠﻰ اﻟﺣﺎﺟﺔ ﻣﻥ ﻏﻳﺭ‬ ‫ٍ‬ ‫اﻟﻣظﻠﻭ ُﻡ اﻟﺫﻯ ﻳﻧﺻ ُﺭ ﺣُﺟَّ َﺗﻪ ﺑﻁﺭﻳﻕ اﻟﺷﺭﻉ ﻣﻥ ﻏﻳﺭ ﻟَ َﺩ ٍﺩ ﻭﺇﺳﺭا ٍ‬
‫ﻑ ﻭزﻳﺎﺩ ِﺓ‬
‫ﻗﺻ ِﺩ ﻋﻧﺎ ٍﺩ ﻭﻻ ﺇﻳﺫاء‪ ،‬ﻓﻔﻌﻠُﻪ ﻫﺫا ﻟﻳﺱ ﺣﺭاﻣﺎً‪ ،‬ﻭﻟﻛﻥ اﻷﻭﻟﻰ ﺗﺭ ُﻛﻪ ﻣﺎ ﻭﺟﺩ ﺇﻟﻳﻪ ﺳﺑﻳﻼً‪ ،‬ﻷﻥَّ ﺿﺑ َﻁ اﻟﻠﺳﺎﻥ‬
‫اﻟﺻﺩﻭﺭ ﻭﺗﻬﻳ ُﺞ‬
‫َ‬ ‫ﻣﺗﻌﺫﺭ ﻓﻣﺎ ﺑﺎﻟﻙ ﺑﺿﺑﻁ اﻟﻳﺩ‪ ،‬ﻭاﻟﺧﺻﻭﻣ ُﺔ ُﺗﻭﻏ ُﺭ‬ ‫ّ‬ ‫ﻓﻰ اﻟﺧﺻﻭﻣﺔ ﻋﻠﻰ ﺣ ِّﺩ اﻻﻋﺗﺩاﻝ‬
‫اﻟﻐﺿﺏ‪ ،‬ﻭﺇﺫا ﻫﺎ َﺝ اﻟﻐﺿﺏُ ﺣﺻ َﻝ اﻟﺣﻘ ُﺩ ﺑﻳﻧﻬﻣﺎ ﺣﺗﻰ ﻳﻔﺭﺡ ﻛﻝ ﻭاﺣﺩ ﺑﻣﺳﺎء ِﺓ اﻵﺧﺭ‪ ،‬ﻭﻳﺣزﻥُ ﺑﻣﺳﺭّﺗﻪ‬ ‫َ‬
‫ﺽ ﻟﻬﺫﻩ اﻵﻓﺎﺕ‪ ،‬ﻭﺃﻗﻝ ﻣﺎ ﻓﻳﻪ اﺷﺗﻐﺎ ُﻝ اﻟﻘﻠﺏ ﺣﺗﻰ ﺃﻧﻪ‬ ‫اﻟﻠﺳﺎﻥ ﻓﻰ ﻋﺭﺿﻪ‪ ،‬ﻓﻣﻥ ﺧﺎﺻ َﻡ ﻓﻘﺩ ﺗﻌﺭّ َ‬ ‫َ‬ ‫ﻭﻳُﻁﻠﻕ‬
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‫ﻳﻛﻭﻥ ﻓﻰ ﺻﻼﺗﻪ ﻭﺧﺎﻁﺭﻩ ﻣﻌﻠﻕ ﺑﺎﻟﻣﺣﺎ ّﺟﺔ ﻭاﻟﺧﺻﻭﻣﺔ ﻓﻼ َﻳﺑﻘﻰ ﺣﺎﻟُﻪ ﻋﻠﻰ اﻻﺳﺗﻘﺎﻣﺔ؛ ﻭاﻟﺧﺻﻭﻣ ُﺔ ﻣﺑﺩﺃ‬
‫ﺑﺎﺏ اﻟﺧﺻﻭﻣﺔ ﺇﻻ ﻟﺿﺭﻭﺭﺓ ﻓﻰ اﻟﺩﻳﻥ ﻻ ُﺑ َّﺩ ﻣﻧﻬﺎ‪،‬‬ ‫اﻟﺷﺭّ‪ ،‬ﻭﻛﺫا اﻟ ِﺟﺩاﻝ ﻭاﻟﻣِﺭاء‪ ،‬ﻓﻳﻧﺑﻐﻰ ﺃﻥ ﻻ ﻳﻔﺗ َﺢ ﻋﻠﻳﻪ َ‬
‫ﺣﻔظ ﻟﺳﺎ َﻧﻪ ﻭﻗﻠ َﺑﻪ ﻋﻥ ﺁﻓﺎﺕ اﻟﺧﺻﻭﻣﺔ‪ ،‬ﻭﻛﺫﻟﻙ ﻓﺈﻥ اﻟﺧﺻﻭﻣﺔ ﺗﻔﺗﺢ ﺑﺎﺏ اﻟﻧﻔﺎﻕ ﻷﻥ اﻟﺗﺗﺎﺑﻊ‬ ‫ﻭﻋﻧﺩ ﺫﻟﻙ َﻳ ُ‬
‫هللا ﺑﻥ ﻋﻣﺭﻭ‬ ‫ﻟألﻓﻌﺎﻝ ﻭﺭﺩﻭﺩﻫﺎ ﻗﺩ ﻳﺅﺩﻯ ﺇﻟﻰ اﻟﻔﺟﻭﺭ ﻭاﻟﻣﻐﺎﻻﺓ ﻓﻰ ﻣﻌﺎﻣﻠﺔ اﻟﺧﺻﻡ ﻭﻗﺩ ﻭﺭﺩ ﻋﻥ ﻋﺑﺩ ّ‬
‫ﺕ ﻓِﻳ ِﻪ‬‫ﻛﺎﻥ ﻣُﻧﺎ ِﻓﻘﺎ ً ﺧﺎﻟِﺻﺎً‪َ ،‬ﻭ َﻣﻥْ َﻛﺎ َﻧ ْ‬ ‫هللا ﻋﻧﻬﻣﺎ؛ ﺃﻥ اﻟﻧﺑﻰ ﻗﺎﻝ‪( :‬ﺃَﺭْ َﺑﻊ َﻣﻥْ ُﻛﻥَّ ﻓِﻳ ِﻪ َ‬ ‫ﺑﻥ اﻟﻌﺎص ﺭﺿﻰ ّ‬
‫ﺏ‪َ ،‬ﻭﺇِ َﺫا ﻋﺎ َﻫ َﺩ‬ ‫ﺙ َﻛ َﺫ َ‬
‫ﺧﺎﻥ‪َ ،‬ﻭﺇ َﺫا َﺣ َّﺩ َ‬
‫َ‬ ‫ِﻔﺎﻕ ﺣ َّﺗﻰ َﻳ َﺩ َﻋﻬﺎ‪ :‬ﺇِ َﺫا اﺋ ُﺗﻣِﻥ‬
‫ﺕ ﻓِﻳ ِﻪ َﺧﺻْ ﻠَﺔ ﻣِﻥْ ﻧ ٍ‬ ‫َﺧﺻْ ﻠَﺔ ِﻣ ْﻧﻬُﻥَّ َﻛﺎ َﻧ ْ‬
‫ﺻ َﻡ َﻓ َﺟ َﺭ)‪.‬‬‫َﻏﺩ ََﺭ‪َ ،‬ﻭﺇِ َﺫا ﺧﺎ َ‬

‫ﻭﻣﻥ اﻷﻭﻟﻰ اﻟﺗﺧﻠﻰ ﻋﻥ اﻟﺧﺻﻭﻣﺔ ﻭاﻟﺗﺣﻠﻰ ﺑﺎﻹﺣﺳﺎﻥ ﻓﻰ اﻵﻳﺔ اﻟﻛﺭﻳﻣﺔ ﻭﻛﺫﻟﻙ ﻗﻭﻝ اﻟﺣﺑﻳﺏ ﺃﻧﻪ‬
‫ﻗﺎﻝ‪( :‬ﺃﻣﺭﻧﻰ ﺭﺑﻰ ﺑﺗﺳﻊ ‪ ..‬اﻹﺧﻼص ﻓﻰ اﻟﺳﺭ ﻭاﻟﻌﻼﻧﻳﺔ ﻭاﻟﻌﺩﻝ ﻓﻰ اﻟﺭﺿﺎ ﻭاﻟﻐﺿﺏ ﻭاﻟﻘﺻﺩ ﻓﻰ‬
‫اﻟﻐﻧﻰ ﻭاﻟﻔﻘﺭ ﻭﺃﻥ ﺃﻋﻔﻭ ﻋﻣﻥ ظﻠﻣﻧﻰ ﻭﺃﺻﻝ ﻣﻥ ﻗﻁﻌﻧﻰ ﻭﺃﻋﻁﻰ ﻣﻥ ﺣﺭﻣﻧﻰ ﻭﺃﻥ ﻳﻛﻭﻥ ﻧﻁﻘﻰ ﺫﻛﺭا‬
‫ﻭﺻﻣﺗﻰ ﻓﻛﺭا ﻭﻧظﺭﻯ ﻋﺑﺭﺓ)‪.‬‬

‫ﻭﻛﺫﻟﻙ ﻣﻥ ﺣﺩﻳﺙ ﻋﻠﻘﻣﺔ ﺑﻥ ﻭاﺋﻝ ﻋﻥ ﺃﺑﻳﻪ ﻗﺎﻝ‪ :‬ﻛﻧﺎ ﻗﻌﻭﺩا ﻋﻧﺩ اﻟﻧﺑﻰ ﻓﺟﺎء ﺭﺟﻝ ﻓﻰ ﻋﻧﻘﻪ ﻧﺳﻌﺔ‬
‫ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻭﻝ هللا ﺇﻥ ﻫﺫا ﻭﺃﺧﻰ ﻛﺎﻧﺎ ﻓﻰ ﺟﺏ ﻳﺣﻔﺭاﻧﻪ ﻓﻭﻗﻊ اﻟﻣﻧﻘﺎﺭ ﻓﺿﺭﺏ ﺑﻪ ﺭﺃﺱ ﺻﺎﺣﺑﻪ ﻓﻘﺗﻠﻪ‬
‫ﻓﻘﺎﻝ ﻟﻪ اﻟﻧﺑﻰ ‪( :‬اﻋﻑ ﻋﻧﻪ)‪ ،‬ﻓﺄﺑﻰ‪ ،‬ﺛﻡ ﻗﺎﻡ ﻓﺫﻛﺭ ﻣﺛﻝ اﻟﻛﻼﻡ ﻓﻘﺎﻝ ﻟﻪ اﻟﻧﺑﻰ ‪( :‬اﻋﻑ ﻋﻧﻪ)‪ ،‬ﻓﺄﺑﻰ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻟﻪ اﻟﻧﺑﻰ ‪( :‬اﺫﻫﺏ ﺑﻪ ﻓﺈﻥ ﻗﺗﻠﺗﻪ ﻛﻧﺕ ﻣﺛﻠﻪ) ﻓﺧﺭﺝ ﺑﻪ ﺣﺗﻰ ﺟﺎﻭز ﻓﻧﺎﺩﻳﻧﺎﻩ ﺃﻻ ﺗﺳﻣﻊ ﻣﺎ ﻳﻘﻭﻝ ﺭﺳﻭﻝ هللا‬
‫ﻓﺭﺟﻊ ﻓﻘﺎﻝ ﺭﺳﻭﻝ هللا ‪( :‬ﺇﻥ ﻗﺗﻠﺗﻪ ﻛﻧﺕ ﻣﺛﻠﻪ) ﻗﺎﻝ‪ :‬ﻧﻌﻡ ﺃﻋﻔﻭ ﻋﻧﻪ ﻓﺧﺭﺝ ﻳﺟﺭ ﻧﺳﻌﺗﻪ ﺣﺗﻰ ﺧﻔﻰ ﻋﻠﻳﻧﺎ‪.‬‬

‫ﻭﻟﻧﺎ اﻟﻌﺑﺭﺓ ﻭاﻟﻌظﺔ ﻣﻥ ﺑﺎﺏ ﻣﺩﻳﻧﺔ اﻟﻌﻠﻡ ﻗﺎ َﻝ ﻓﻰ اﺑﻥ ﻣ ُْﻠ ِﺟ ٍﻡ َﺑﻌْ َﺩ َﻣﺎ َ‬
‫ﺿ َﺭ َﺑ ُﻪ‪ :‬ﺃﻁﻌﻣﻭﻩ ﻭاﺳْ ﻘُﻭﻩ‬
‫ﺕ اﺳﺗﻘﺩﻣﺕ ﻭﺇﻥْ ﻣﺕ ﻓﻘﺗﻠ ُﺗﻣُﻭﻩُ َﻓﻼَ‬ ‫ﺕ ﻭﺇﻥْ ﺷِ ْﺋ ُ‬ ‫ﺕ ﻓﺄ َﻧﺎ َﻭﻟِﻰ ﺩَ ﻣِﻰ ﺃﻋْ ﻔﻭ ﺇﻥْ ﺷِ ْﺋ ُ‬
‫ﺎﺭﻩ َﻓﺈِﻥْ ﻋِ ْﺷ ُ‬
‫ﻭﺃﺣْ ﺳِ ُﻧﻭا ﺃ َﺳ ِ‬
‫ُﺗ َﻣ ِّﺗﻠُﻭا ﺑﻪ‪ ،‬ﻣﺎ ﺃﺭﻭﻉ اﻟﻌﻔﻭ ﻓﻰ ﺃﻟﺩ اﻟﺧﺻﻭﻣﺔ‪ ،‬ﻭﻓﻰ ﻣﻌﻧﺎﻩ ﻣﺎ ﺭﻭاﻩ اﻟﻌﺳﻛﺭﻯ ﻋﻥ اﻷﺻﻣﻌﻰ ﻗﺎﻝ‪ :‬ﺃﺗﻰ‬
‫ﺃﻋﺭاﺑﻰ ﻗﻭﻣﺎ ﻓﻘﺎﻝ ﻟﻬﻡ ﻫﻝ ﻟﻛﻡ ﻓﻰ اﻟﺣﻕ ﺃﻭ ﻓﻳﻣﺎ ﻫﻭ ﺧﻳﺭ ﻣﻧﻪ؟ ﻗﺎﻟﻭا ﻭﻣﺎ ﺧﻳﺭ ﻣﻥ اﻟﺣﻕ؟ ﻗﺎﻝ اﻟﺗﻔﺿﻝ‬
‫ﻭاﻟﺗﻐﺎﻓﻝ ﺃﻓﺿﻝ ﻣﻥ ﺃﺧﺫ اﻟﺣﻕ ﻛﻠﻪ‪ ،‬ﻭﻗﺎﻝ اﻷﺻﻣﻌﻰ ﺗﻘﻭﻝ اﻟﻌﺭﺏ ﺧﺫ ﺣﻘﻙ ﻓﻰ ﻋﻔﺎﻑ ﻭاﻓﻳﺎ ﺃﻭ ﻏﻳﺭ‬
‫ﻭاﻑ‪.‬‬

‫ﻗﺎﻝ ﻭﺃﻧﺷﺩﻧﻰ ﻋﻣﻰ ﺑﺄﺛﺭ ﻫﺫا‪:‬‬

‫ﻭﻗﻭﻣﻰ ﺇﻥ ﺟﻬـﻠﺕ ﻓﺳـﺎﺋﻠﻳﻬﻡ‬
‫ﻫﻝ ﺃﻋﻔﻭ ﻋﻥ ﺃﺻﻭﻝ اﻟﺣﻕ ﻓﻳﻬﻡ‬

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 ‫ﻛﻔﻰ ﻗﻭﻣﻰ ﺑﺻﺎﺣﺑﻬﻡ ﺧﺑﻳﺭا‬
‫ﺇﺫا ﻋﺛﺭﺕ ﻭﺃﻗﺗﻁﻊ اﻟﺻﺩﻭﺭا‬

‫ﻭﻗﺩ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻣﺭﺷﺩا ﻭﻣﺑﻳﻧﺎ ﻣﺎ ﻫﻭ ﺃﺭﻭﻉ ﻓﻰ اﻟﺧﺻﻭﻣﺔ ﻣﻥ ﻧﺳﻳﺎﻧﻬﺎ ﻛﺄﻥ ﻟﻡ ﺗﻛﻥ ﻷﻥ‬
‫ﺗﺫﻛﺭﻫﺎ ﻻ ﻳﺳﺭ ﻭﻧﺳﻳﺎﻧﻬﺎ ﻻ ﻳﺿﺭ ﻭاﻟﻛﻠﻣﺔ اﻟﻁﻳﺑﺔ ﺃﻗﻭﻯ ﻣﻥ اﻟﺳﻳﻭﻑ ﻭاﻟﺭﻣﺎﺡ‪:‬‬
‫ﻣﺎ ﺳﺭ ﻟﻭ ﺑﺎﺕ اﻟﻣﺣﺏ ﻣﻐـﺎﺿﺑﺎ‬
‫ﻣﺎ ﺿﺭ ﻟﻭ ﺑﺎﺕ اﻟﻣﺣﺏ ﻭﻗﺩ ﻋﻔﻰ‬
‫ﻭﻋﻠﻳﻪ ﺟﻔﻭﺓ ﻗﺎﻁﻌﻰ ﺃﺭﺣﺎﻣﻰ‬
‫ﺇﻥ اﻟﺗظـﺎﻟﻡ ﺑﺅﺭﺓ اﻹظـﻼﻡ‬

‫ﻭﺃﻣﺎ اﻟﺫﻳﻥ ﺳﺑﻘﻭﻧﺎ ﺑﺎﻹﻳﻣﺎﻥ ﻓﻠﻬﻡ ﻣﻧﺎ اﻟﺗﻘﺩﻳﺭ ﻭاﻹﺣﺗﺭاﻡ ﻟﺷﻳﺑﺔ ﺷﺎﺑﺕ ﻓﻰ اﻹﺳﻼﻡ ﻭﻓﻰ اﻟﻁﺭﻳﻕ‪ ،‬ﻭﺭﺩ‬
‫ﺷﻭا‪َ ،‬ﻭﻻ َﺗﺑﺎ َﻏﺿُﻭا‪،‬‬ ‫ﻧﺎﺟ ُ‬
‫هللا ‪( :‬ﻻ َﺗﺣﺎ َﺳ ُﺩﻭا‪َ ،‬ﻭﻻ َﺗ َ‬ ‫ﻓﻰ ﺻﺣﻳﺢ ﻣﺳﻠﻡ‪ ،‬ﻋﻥ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ ّ‬
‫ﺇﺧﻭاﻧﺎً‪ ،‬اﻟﻣُﺳﻠِ ُﻡ ﺃ ُﺧﻭ اﻟﻣُﺳْ ﻠ ِِﻡ ﻻ َﻳ ْظﻠِ ُﻣ ُﻪ َﻭﻻ‬ ‫ﺽ ﻭ ُﻛﻭ ُﻧﻭا ﻋِ ﺑﺎ َﺩ َّ ِ‬
‫هللا ْ‬ ‫ﺿ ُﻛ ْﻡ ﻋﻠﻰ َﺑﻌْ ٍ‬ ‫َﻭ ﻻَ َﺗ َﺩا َﺑﺭُﻭا‪َ ،‬ﻭﻻ َﻳﺑ ِْﻎ َﺑﻌْ ُ‬
‫ﺏ اﻣْﺭﻯ ٍء ﻣ َِﻥ اﻟ َّﺷ ّﺭ ﺃﻥْ َﻳﺣْ ﻘ َِﺭ‬ ‫ﺛﻼﺙ ﻣﺭاﺕ‪ِ -‬ﺑ َﺣﺳْ ِ‬ ‫َ‬ ‫َﻳ ْﺧ ُﺫﻟ ُ ُﻪ َﻭﻻ َﻳﺣْ ِﻘ ُﺭﻩُ‪ ،‬اﻟ َّﺗ ْﻘ َﻭﻯ َﻫﺎﻫُﻧﺎ ‪-‬ﻭﻳﺷﻳﺭ ﺇﻟﻰ ﺻﺩﺭﻩ‬
‫ﺿ ُﻪ) ﻭﻓﻰ ﻫﺫا اﻟﺣﺩﻳﺙ ﺧﺗﺎﻡ ﻟﻣﻭﺿﻭﻋﻧﺎ‬ ‫ﺃﺧﺎﻩُ اﻟﻣُﺳْ ﻠِ َﻡ‪ُ ،‬ﻛﻝ اﻟﻣُﺳْ ﻠ ِِﻡ ﻋﻠﻰ اﻟﻣُﺳْ ﻠ ِِﻡ َﺣ َﺭاﻡ‪َ :‬ﺩ ُﻣ ُﻪ ﻭ َﻣﺎﻟ ُ ُﻪ َﻭﻋِ ﺭْ ُ‬
‫ﻭﺑﺩاﻳﺔ ﻟﻣﻭﺿﻭﻋﻧﺎ اﻟﺛﺎﻧﻰ ﺃﻻ ﻭﻫﻭ اﺣﺗﺭاﻡ اﻹﺧﻭﺓ اﻟﻘﺩاﻣﻰ اﻟﺫﻳﻥ ﻋﺎﺻﺭﻭا ﻭﻧﺎﺻﺭﻭا اﻟﻁﺭﻳﻕ ﻓﻰ‬ ‫ً‬ ‫اﻷﻭﻝ‬
‫ﻋﻬﺩﻩ اﻷﻭﻝ ﻣﻊ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﺃﻭ ﻓﻰ زﻣﻥ اﻟﻭاﻟﺩ اﻟﻛﺭﻳﻡ ﻣﻭﻻﻧﺎ‬
‫اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﺭﺿﻰ هللا ﻋﻧﻬﻣﺎ ﻭﻗﺩ ﻧﺭﻯ اﻟﺑﻌﺽ ﻳﺳﺗﺧﺩﻡ اﻟﺣﻛﻡ اﻟﺻﻭﻓﻳﺔ ﻓﻰ ﻏﻳﺭ ﻣﺣﻠﻬﺎ ﻛﻣﻥ ﻳﻘﻭﻝ‪:‬‬
‫ﻟﻳﺱ اﻟﻁﺭﻳﻕ ﻟﻣﻥ ﺳﺑﻕ ﻭﻟﻛﻥ اﻟﻁﺭﻳﻕ ﻟﻣﻥ ﺻﺩﻕ‪ .‬ﻭﻟﻳﺱ ﻣﻌﻧﻰ ﻫﺫا ﺃﻥ ﻛﻝ ﻣﻥ ﺳﺑﻕ ﻟﻡ ﻳﺻﺩﻕ ﺑﻝ ﻗﺩ‬
‫ﻳﻛﻭﻥ ﻗﺩ ﺳﺑﻕ ﻭﺻﺩﻕ‪ ،‬ﻭﺇﻥ اﺣﺗﺞ اﻟﺑﻌﺽ ﺑﻣﺎ ﻋﺭﻓﻭا ﻣﻥ اﻟزﻻﺕ ﺃﻭ اﻟﻬﻔﻭاﺕ ﻓﺈﻥ اﻟﺗﺎﺭﻳﺦ ﻳﻌﻳﺩ ﻧﻔﺳﻪ‬
‫ﻭﻗﺩ ﺳﺑﻕ ﻗﻭﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻟﻳﺣﺳﻡ ﻣﺛﻝ ﻫﺫﻩ اﻷﻣﻭﺭ ﺑﻘﻭﻟﻪ ﻋﻥ اﺑﻥ ﻋﻣﺭ ﺃﻥ ﺭﺳﻭﻝ هللا ﻗﺎﻝ‪:‬‬
‫(ﻣﻥ ﺣﻔظﻧﻰ ﻓﻰ ﺃﺻﺣﺎﺑﻰ ﻭﺭﺩ ﻋﻠﻰ ﺣﻭﺿﻰ ﻭﻣﻥ ﻟﻡ ﻳﺣﻔظﻧﻰ ﻓﻰ ﺃﺻﺣﺎﺑﻰ ﻟﻡ ﻳﺭﻧﻰ ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ ﺇﻻ‬
‫ﻣﻥ ﺑﻌﻳﺩ) ﻗﺎﻝ ﺭﺳﻭﻝ هللا ‪( :‬ﺇﺫا ﺫﻛﺭ ﺃﺻﺣﺎﺑﻰ ﻓﺄﻣﺳﻛﻭا) ﻗﺎﻝ اﺑﻥ ﻋﺑﺎﺱ‪ :‬ﺃﻣﺭ هللا ﺗﻌﺎﻟﻰ ﺑﺎﻻﺳﺗﻐﻔﺎﺭ‬
‫ﻷﺻﺣﺎﺏ ﻣﺣﻣﺩ ﻫﻭ ﻳﻌﻠﻡ ﺃﻧﻬﻡ ﺳﻳﻔﺗﻧﻭﻥ‪ .‬ﻭﻗﺎﻟﺕ اﻟﺳﻳﺩﺓ ﻋﺎﺋﺷﺔ‪ :‬ﺃﻣﺭﺗﻡ ﺑﺎﻻﺳﺗﻐﻔﺎﺭ ﻷﺻﺣﺎﺏ ﻣﺣﻣﺩ‬
‫ﻓﺳﺑﺑﺗﻣﻭﻫﻡ‪ ،‬ﺳﻣﻌﺕ ﻧﺑﻳﻛﻡ ﻳﻘﻭﻝ‪( :‬ﻻ ﺗﺫﻫﺏ ﻫﺫﻩ اﻷﻣﺔ ﺣﺗﻰ ﻳﻠﻌﻥ ﺁﺧﺭﻫﺎ ﺃﻭﻟﻬﺎ) ﻭﻗﺎﻝ اﺑﻥ ﻋﻣﺭ‪:‬‬
‫ﺳﻣﻌﺕ ﺭﺳﻭﻝ هللا ﻳﻘﻭﻝ‪( :‬ﺇﺫا ﺭﺃﻳﺗﻡ اﻟﺫﻳﻥ ﻳﺳﺑﻭﻥ ﺃﺻﺣﺎﺑﻰ ﻓﻘﻭﻟﻭا ﻟﻌﻥ هللا ﺃﺷﺭﻛﻡ)‪ .‬ﻭﻗﺎﻝ اﻟﻌﻭاﻡ ﺑﻥ‬
‫ﺣﻭﺷﺏ‪ :‬ﺃﺩﺭﻛﺕ ﺻﺩﺭ ﻫﺫﻩ اﻷﻣﺔ ﻳﻘﻭﻟﻭﻥ‪ :‬اﺫﻛﺭﻭا ﻣﺣﺎﺳﻥ ﺃﺻﺣﺎﺏ ﺭﺳﻭﻝ هللا ﺣﺗﻰ ﺗﺄﻟﻑ ﻋﻠﻳﻬﻡ‬
‫اﻟﻘﻠﻭﺏ‪ ،‬ﻭﻻ ﺗﺫﻛﺭﻭا ﻣﺎ ﺷﺟﺭ ﺑﻳﻧﻬﻡ ﻓﺗﺟﺳﺭﻭا اﻟﻧﺎﺱ ﻋﻠﻳﻬﻡ‪ .‬ﻭﻗﺎﻝ اﻟﺷﻌﺑﻰ‪ :‬ﺗﻔﺎﺿﻠﺕ اﻟﻳﻬﻭﺩ ﻭاﻟﻧﺻﺎﺭﻯ‬
‫ﻋﻠﻰ اﻟﺭاﻓﺿﺔ ﺑﺧﺻﻠﺔ‪ ،‬ﺳﺋﻠﺕ اﻟﻳﻬﻭﺩ‪ :‬ﻣﻥ ﺧﻳﺭ ﺃﻫﻝ ﻣﻠﺗﻛﻡ؟ ﻓﻘﺎﻟﻭا‪ :‬ﺃﺻﺣﺎﺏ ﻣﻭﺳﻰ‪ .‬ﻭﺳﺋﻠﺕ‬
‫اﻟﻧﺻﺎﺭﻯ‪ :‬ﻣﻥ ﺧﻳﺭ ﺃﻫﻝ ﻣﻠﺗﻛﻡ؟ ﻓﻘﺎﻟﻭا‪ :‬ﺃﺻﺣﺎﺏ ﻋﻳﺳﻰ‪ .‬ﻭﺳﺋﻠﺕ اﻟﺭاﻓﺿﺔ ﻣﻥ ﺷﺭ ﺃﻫﻝ ﻣﻠﺗﻛﻡ؟ ﻓﻘﺎﻟﻭا‪:‬‬
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‫ﺃﺻﺣﺎﺏ ﻣﺣﻣﺩ‪ ،‬ﺃﻣﺭﻭا ﺑﺎﻻﺳﺗﻐﻔﺎﺭ ﻟﻬﻡ ﻓﺳﺑﻭﻫﻡ‪ ،‬ﻓﺎﻟﺳﻳﻑ ﻋﻠﻳﻬﻡ ﻣﺳﻠﻭﻝ ﺇﻟﻰ ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ‪ ،‬ﻻ ﺗﻘﻭﻡ ﻟﻬﻡ‬
‫ﺭاﻳﺔ‪ ،‬ﻭﻻ ﺗﺛﺑﺕ ﻟﻬﻡ ﻗﺩﻡ‪ ،‬ﻭﻻ ﺗﺟﺗﻣﻊ ﻟﻬﻡ ﻛﻠﻣﺔ ﻛﻠﻣﺎ ﺃﻭﻗﺩﻭا ﻧﺎﺭا ﻟﻠﺣﺭﺏ ﺃﻁﻔﺄﻫﺎ هللا ﺑﺳﻔﻙ ﺩﻣﺎﺋﻬﻡ‬
‫ﻭﺇﺩﺣﺎﺽ ﺣﺟﺗﻬﻡ‪ .‬ﺃﻋﺎﺫﻧﺎ هللا ﻭﺇﻳﺎﻛﻡ ﻣﻥ اﻷﻫﻭاء اﻟﻣﺿﻠﺔ ﴿ﻭﻻ ﺗﺟﻌﻝ ﻓﻰ ﻗﻠﻭﺑﻧﺎ ﻏﻼ ﻟﻠﺫﻳﻥ ﺁﻣﻧﻭا ﺭﺑﻧﺎ‬
‫ﺇﻧﻙ ﺭءﻭﻑ ﺭﺣﻳﻡ﴾اﻟﺣﺷﺭ ‪ ... 29‬ﺃﻯ ﺣﻘﺩاً ﻭﺣﺳﺩاً ﴿ﺭﺑﻧﺎ ﺇﻧﻙ ﺭءﻭﻑ ﺭﺣﻳﻡ﴾ اﻵﻳﺔ ﴿ﻭاﻟﺫﻳﻥ ﺟﺎءﻭا ﻣﻥ‬
‫ﺑﻌﺩﻫﻡ ﻳﻘﻭﻟﻭﻥ ﺭﺑﻧﺎ اﻏﻔﺭ ﻟﻧﺎ ﻭﻹﺧﻭاﻧﻧﺎ اﻟﺫﻳﻥ ﺳﺑﻘﻭﻧﺎ ﺑﺎﻹﻳﻣﺎﻥ ﻭﻻ ﺗﺟﻌﻝ ﻓﻰ ﻗﻠﻭﺑﻧﺎ ﻏﻼ ﻟﻠﺫﻳﻥ ﺁﻣﻧﻭا ﺭﺑﻧﺎ‬
‫ﺇﻧﻙ ﺭءﻭﻑ ﺭﺣﻳﻡ﴾ ﻭﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪﴿ :‬ﻭاﻟﺫﻳﻥ ﺟﺎءﻭا ﻣﻥ ﺑﻌﺩﻫﻡ﴾ ﻳﻌﻧﻰ اﻟﺗﺎﺑﻌﻳﻥ ﻭﻣﻥ ﺩﺧﻝ ﻓﻰ اﻹﺳﻼﻡ ﺇﻟﻰ‬
‫ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ‪.‬‬

‫ﻗﺎﻝ اﺑﻥ ﺃﺑﻰ ﻟﻳﻠﻰ‪ :‬اﻟﻧﺎﺱ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻧﺎزﻝ‪ :‬اﻟﻣﻬﺎﺟﺭﻭﻥ‪ ،‬ﻭاﻟﺫﻳﻥ ﺗﺑﻭءﻭا اﻟﺩاﺭ ﻭاﻹﻳﻣﺎﻥ‪ ،‬ﻭاﻟﺫﻳﻥ‬
‫ﺟﺎءﻭا ﻣﻥ ﺑﻌﺩﻫﻡ‪ .‬ﻓﺎﺟﻬﺩ ﺃﻻ ﺗﺧﺭﺝ ﻣﻥ ﻫﺫﻩ اﻟﻣﻧﺎزﻝ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺿﻬﻡ‪ :‬ﻛﻥ ﺷﻣﺳﺎً‪ ،‬ﻓﺈﻥ ﻟﻡ ﺗﺳﺗﻁﻊ ﻓﻛﻥ‬
‫ﻗﻣﺭاً‪ ،‬ﻓﺈﻥ ﻟﻡ ﺗﺳﺗﻁﻊ ﻓﻛﻥ ﻛﻭﻛﺑﺎ ً ﻣﺿﻳﺋﺎً‪ ،‬ﻓﺈﻥ ﻟﻡ ﺗﺳﺗﻁﻊ ﻓﻛﻥ ﻛﻭﻛﺑﺎ ً ﺻﻐﻳﺭاً‪ ،‬ﻭﻣﻥ ﺟﻬﺔ اﻟﻧﻭﺭ ﻻ‬
‫ﺗﻧﻘﻁﻊ‪ ،‬ﻭﻣﻌﻧﻰ ﻫﺫا‪ :‬ﻛﻥ ﻣﻬﺎﺟﺭﻳﺎ‪ ،‬ﻓﺈﻥ ﻗﻠﺕ‪ :‬ﻻ ﺃﺟﺩ‪ ،‬ﻓﻛﻥ ﺃﻧﺻﺎﺭﻳﺎ‪ ،‬ﻓﺈﻥ ﻟﻡ ﺗﺟﺩ ﻓﺎﻋﻣﻝ ﻛﺄﻋﻣﺎﻟﻬﻡ‪ ،‬ﻓﺈﻥ‬
‫ﻟﻡ ﺗﺳﺗﻁﻊ ﻓﺄﺣﺑﻬﻡ ﻭاﺳﺗﻐﻔﺭ ﻟﻬﻡ ﻛﻣﺎ ﺃﻣﺭﻙ هللا‪ .‬ﻭﺭﻭﻯ ﻣﺻﻌﺏ ﺑﻥ ﺳﻌﺩ ﻗﺎﻝ‪ :‬اﻟﻧﺎﺱ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻧﺎزﻝ‪،‬‬
‫ﻓﻣﺿﺕ ﻣﻧزﻟﺗﺎﻥ ﻭﺑﻘﻳﺕ ﻣﻧزﻟﺔ؛ ﻓﺄﺣﺳﻥ ﻣﺎ ﺃﻧﺗﻡ ﻋﻠﻳﻪ ﺃﻥ ﺗﻛﻭﻧﻭا ﺑﻬﺫﻩ اﻟﻣﻧزﻟﺔ اﻟﺗﻰ ﺑﻘﻳﺕ‪ .‬ﻭﻋﻥ ﺟﻌﻔﺭ ﺑﻥ‬
‫ﻣﺣﻣﺩ ﺑﻥ ﻋﻠﻰ ﻋﻥ ﺃﺑﻳﻪ ﻋﻥ ﺟﺩﻩ ﻋﻠﻰ ﺑﻥ اﻟﺣﺳﻳﻥ ‪ ،‬ﺃﻧﻪ ﺟﺎءﻩ ﺭﺟﻝ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ اﺑﻥ ﺑﻧﺕ ﺭﺳﻭﻝ هللا‬
‫ﻣﺎ ﺗﻘﻭﻝ ﻓﻰ ﻋﺛﻣﺎﻥ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺧﻰ ﺃﻧﺕ ﻣﻥ ﻗﻭﻡ ﻗﺎﻝ هللا ﻓﻳﻬﻡ‪﴿ :‬ﻟﻠﻔﻘﺭاء اﻟﻣﻬﺎﺟﺭﻳﻥ﴾اﻟﺣﺷﺭ ‪... 9‬‬
‫اﻵﻳﺔ؟ ﻗﺎﻝ ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻭهللا ﻟﺋﻥ ﻟﻡ ﺗﻛﻥ ﻣﻥ ﺃﻫﻝ اﻵﻳﺔ ﻓﺄﻧﺕ ﻣﻥ ﻗﻭﻡ ﻗﺎﻝ هللا ﻓﻳﻬﻡ‪﴿ :‬ﻭاﻟﺫﻳﻥ ﺗﺑﻭءﻭا اﻟﺩاﺭ‬
‫ﻭاﻹﻳﻣﺎﻥ﴾اﻟﺣﺷﺭ ‪ ... 0‬اﻵﻳﺔ؟ ﻗﺎﻝ ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻭهللا ﻟﺋﻥ ﻟﻡ ﺗﻛﻥ ﻣﻥ ﺃﻫﻝ اﻵﻳﺔ اﻟﺛﺎﻟﺛﺔ ﻟﺗﺧﺭﺟﻥ ﻣﻥ اﻹﺳﻼﻡ‬
‫ﻭﻫﻰ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪﴿ :‬ﻭاﻟﺫﻳﻥ ﺟﺎءﻭا ﻣﻥ ﺑﻌﺩﻫﻡ ﻳﻘﻭﻟﻭﻥ ﺭﺑﻧﺎ اﻏﻔﺭ ﻟﻧﺎ ﻭﻹﺧﻭاﻧﻧﺎ اﻟﺫﻳﻥ ﺳﺑﻘﻭﻧﺎ ﺑﺎﻹﻳﻣﺎﻥ﴾‬
‫اﻵﻳﺔ‪.‬‬

‫ﻭﻗﺩ ﻗﻳﻝ‪ :‬ﺇﻥ ﻣﺣﻣﺩ ﺑﻥ ﻋﻠﻰ ﺑﻥ اﻟﺣﺳﻳﻥ ﺭﻭﻯ ﻋﻥ ﺃﺑﻳﻪ‪ :‬ﺃﻥ ﻧﻔﺭا ﻣﻥ ﺃﻫﻝ اﻟﻌﺭاﻕ ﺟﺎءﻭا ﺇﻟﻳﻪ‪،‬‬
‫ﻓﺳﺑﻭا ﺃﺑﺎ ﺑﻛﺭ ﻭﻋﻣﺭ‪ ،‬ﺛﻡ ﻋﺛﻣﺎﻥ ﻓﺄﻛﺛﺭﻭا؛ ﻓﻘﺎﻝ ﻟﻬﻡ‪ :‬ﺃﻣﻥ اﻟﻣﻬﺎﺟﺭﻳﻥ اﻷﻭﻟﻳﻥ ﺃﻧﺗﻡ؟ ﻗﺎﻟﻭا ﻻ‪ .‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻓﻣﻥ اﻟﺫﻳﻥ ﺗﺑﻭءﻭا اﻟﺩاﺭ ﻭاﻹﻳﻣﺎﻥ ﻣﻥ ﻗﺑﻠﻬﻡ؟ ﻓﻘﺎﻟﻭا ﻻ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻗﺩ ﺗﺑﺭﺃﺗﻡ ﻣﻥ ﻫﺫﻳﻥ اﻟﻔﺭﻳﻘﻳﻥ! ﺃﻧﺎ ﺃﺷﻬﺩ‬
‫ﺃﻧﻛﻡ ﻟﺳﺗﻡ ﻣﻥ اﻟﺫﻳﻥ ﻗﺎﻝ هللا ﻋز ﻭﺟﻝ‪﴿ :‬ﻭاﻟﺫﻳﻥ ﺟﺎءﻭا ﻣﻥ ﺑﻌﺩﻫﻡ ﻳﻘﻭﻟﻭﻥ ﺭﺑﻧﺎ اﻏﻔﺭ ﻟﻧﺎ ﻭﻹﺧﻭاﻧﻧﺎ اﻟﺫﻳﻥ‬
‫ﺳﺑﻘﻭﻧﺎ ﺑﺎﻹﻳﻣﺎﻥ ﻭﻻ ﺗﺟﻌﻝ ﻓﻰ ﻗﻠﻭﺑﻧﺎ ﻏﻼ ﻟﻠﺫﻳﻥ ﺁﻣﻧﻭا ﺭﺑﻧﺎ ﺇﻧﻙ ﺭءﻭﻑ ﺭﺣﻳﻡ﴾ ﻗﻭﻣﻭا‪ ،‬ﻓﻌﻝ هللا ﺑﻛﻡ‬
‫ﻭﻓﻌﻝ‪.‬‬

‫ﻭﻧﺧﻠص ﻣﻥ ﻛﻝ ﻫﺫا ﺇﻟﻰ ﻗﻭﻝ ﺑﻳّﻥ ﻳﻘﻁﻊ اﻟﺷﻙ ﺑﺎﻟﻳﻘﻳﻥ ﻭﻳﺑﻁﻝ اﻟظﻥ ﻭﻳﺣﺳﻥ اﻟﻌﻣﻝ ﺃﻥ ﻣﻥ ﺳﺑﻘﻧﺎ‬
‫ﺑﺎﻟﻁﺭﻳﻕ ﻋﻠﻳﻧﺎ اﺣﺗﺭاﻡ ﺷﻳﺑﺔ ﺷﺎﺑﺕ ﻓﻰ اﻹﺳﻼﻡ ﻭﻓﻰ اﻟﻁﺭﻳﻕ ﺇﻟﻰ هللا ﻭﻻ ﺗظﻥ ﺃﻧﻙ ﺃﺣﺭص ﻣﻧﻪ ﻋﻠﻰ‬
‫ﻣﺻﻠﺣﺔ اﻟﻁﺭﻳﻕ ﻓﺈﻥ اﻟﺭاﻋﻰ ﻭاﻋﻰ ﻭﻫﻭ ﻣﺎﻟﻙ ﺃﻣﺭﻫﺎ ﻓﻬﻳﻬﺎﺕ ﺃﻥ ﺗظﻥ ﻣﻬﻣﺎ ﺑﻠﻐﺕ ﺑﻙ اﻟﻭظﺎﺋﻑ‬

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‫ﻭاﻟﺭﺗﺏ ﻓﻰ اﻟﻁﺭﻳﻕ ﺃﻧﻙ ﺗﻣﻠﻙ ﺳﻬﻣﺎ ﻓﻰ ﺣﻣﺎﻳﺗﻬﺎ ﺃﻭ ﻓﻰ ﻋﻁﺎﺋﻬﺎ ﻭﺇﻻ ﺃﺩﺧﻠﺕ ﻧﻔﺳﻙ ﻓﻳﻣﺎ ﻻ ﻳﺣﻣﺩ ﻋﻘﺑﺎﻩ‬
‫ﻓﻰ ﻫﺫﻩ اﻟﺩاﺭ ﺃﻭ ﺩاﺭ اﻟﻘﺭاﺭ‪:‬‬
‫ﻣﻥ ظـﻥ ﺃﻧﻰ ﻗﺩ ﺃﺿـﻥ ﻓﺈﻧﻪ‬
‫ﻣﻥ ﻗﺎﻝ ﺃﻧﻰ ﻟﺳﺕ ﻣﺎﻟﻙ ﺃﻣﺭﻫﺎ‬
‫ﻳﺭﻣﻰ ﺑﻧﻘص ﻓﻰ اﻟﻌﻁﺎء اﻷﻛﻣﻝ‬
‫ﺗﺑﺕ ﻳﺩاﻩ ﺑﻛـﺭﺑﺔ ﻻ ﺗﻧﺟـﻠﻰ‬
‫ﻭﻣﻥ ﻫﺫﻩ اﻷﺑﻳﺎﺕ ﻧﻧﻁﻠﻕ ﺇﻟﻰ ﻣﺎﻳﻠﻰ ﻣﻥ اﻟﻣﻬﺎﻡ اﻟﺗﻰ ﺃﺧﺑﺭ هللا ﻋز ﻭﺟﻝ ﻋﻧﻬﺎ ﻓﻰ ﻣﺳﺗﻬﻝ اﻟﻘﺭﺁﻥ ﻣﻥ‬
‫ﺳﻭﺭﺓ اﻟﺑﻘﺭﺓ ﴿ﻭﺇﺫ ﻗﺎﻝ ﺭﺑﻙ ﻟﻠﻣﻼﺋﻛﺔ ﺇﻧﻰ ﺟﺎﻋﻝ ﻓﻰ اﻷﺭﺽ ﺧﻠﻳﻔﺔ ﻗﺎﻟﻭا ﺃﺗﺟﻌﻝ ﻓﻳﻬﺎ ﻣﻥ ﻳﻔﺳﺩ ﻓﻳﻬﺎ‬
‫ﻭﻳﺳﻔﻙ اﻟﺩﻣﺎء ﻭﻧﺣﻥ ﻧﺳﺑﺢ ﺑﺣﻣﺩﻙ ﻭﻧﻘﺩﺱ ﻟﻙ ﻗﺎﻝ ﺇﻧﻰ ﺃﻋﻠﻡ ﻣﺎ ﻻ ﺗﻌﻠﻣﻭﻥ﴾ﻟﺑﻘﺭﺓ ‪ ... 19‬اﻵﻳﺔ‪ ،‬ﻭﻫﺫﻩ‬
‫اﻵﻳﺔ ﺗﻭﺿﺢ ﺃﻥ اﻷﻣﺭ ﻓﻰ ﻳﺩ ﺃﻣﻳﻧﺔ ﻭاﺣﺩﺓ ﻻ ﺗﻘﺑﻝ اﻟﺗﺛﻧﻳﺔ ﻭﻧﺣﻥ ﻧﺭﻯ اﻟﺑﻌﺽ ﻗﺩ ﺃﻁﻠﻕ ﻳﺩﻩ ﻓﻰ اﻟﺗﺻﺭﻑ‬
‫ﻓﻰ ﺃﻣﻭﺭ اﻟﻁﺭﻳﻘﺔ ﺩﻭﻥ اﻟﺭﺟﻭﻉ ﺇﻟﻳﻧﺎ ﻓﻰ ﺷﺧﺻﻧﺎ ﻭﻫﺫﻩ ﺷﺭاﻛﺔ ﻻ ﻳﻘﺑﻠﻬﺎ اﻟﺣﻕ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺗﺣﺕ ﺃﻯ‬
‫ﻣﺳﻣﻰ‪ ،‬ﻓﺎﻟﺑﻌﺽ ﻗﺩ اﺗﺧﺫ اﻟﻣﺭﺷﺩ ﺷﻳﺧﺎ ﻓﻰ ﺃﻣﻭﺭ ﺩﻳﻧﻪ ﻭﺩﻧﻳﺎﻩ ﻭﻧﺣﻥ ﻻ ﻧﻧﻛﺭ ﺣﻕ اﻟﻣﺭﺷﺩ ﻓﺣﻘﻪ ﻛﻣﺎ‬
‫ﺃﻭﺿﺣﻪ ﺷﻳﺧﻧﺎ ﻭﻗﺩﻭﺗﻧﺎ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﻫﻭ ﻛﺣﻕ اﻟﻭاﻟﺩ ﻣﻥ اﻟﺗﻌزﻳﺭ ﻭاﻟﺗﻭﻗﻳﺭ‬
‫ﻭاﻹﺣﺗﺭاﻡ ﻭاﻟﻁﺎﻋﺔ ﻓﻳﻣﺎ ﻳﺭﺿﻰ هللا ﻭﺭﺳﻭﻟﻪ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻛﻭﻥ ﺣﺟﺎﺑﺎ ﺑﻳﻥ اﻟﻣﺭﻳﺩ ﻭﺷﻳﺦ اﻟﻁﺭﻳﻘﺔ‬
‫اﻟﻭاﺣﺩ اﻟﻣﻌﺗﻣﺩ ﻣﻥ ﺃﻫﻝ اﻟﺳﻠﺳﻠﺔ‪.‬‬

‫ﻛﻣﺎ ﺃﻥ اﻟﺑﻌﺽ ﻗﺩ اﺗﺧﺫ ﻣﻥ ﺃﻫﻝ اﻟﺑﻳﺕ ﻭﺳﻳﻠﺔ ﻟﻳﺭﺗﻘﻰ ﺑﻬﺎ ﺭﻗﺎﺏ اﻟﻧﺎﺱ ﻭﻗﺻﺭ ﻣﻔﻬﻭﻡ ﺃﻫﻝ اﻟﺑﻳﺕ‬
‫اﻟﻭاﺭﺩ ﻓﻰ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ ﻋﻠﻰ ﺃﻫﻝ ﺑﻳﺕ اﻟﺷﻳﺦ ﻭﻫﺫا ﻣﺧﺎﻟﻑ ﻟﻣﺎ ﻭﺭﺩ ﻓﻰ اﻟﻛﺗﺎﺏ اﻟﻛﺭﻳﻡ ﻭاﻟﺳﻧﺔ‬
‫اﻟﻣﻁﻬﺭﺓ ﻓﻘﺩ ﺃﺧﺭﺝ اﺑﻥ ﺃﺑﻰ ﺷﻳﺑﻪ ﻭﺃﺣﻣﺩ ﻭاﻟﺗﺭﻣﺫﻯ ﻭﺣﺳﻧﻪ ﻭاﺑﻥ ﺟﺭﻳﺭ ﻭاﺑﻥ اﻟﻣﻧﺫﺭ ﻭاﻟﻁﺑﺭاﻧﻰ‬
‫ﻭاﻟﺣﺎﻛﻡ ﻭﺻﺣﺣﻪ ﻭاﺑﻥ ﻣﺭﺩﻭﻳﻪ ﻋﻥ ﺃﻧﺱ ‪ ،‬ﺃﻥ ﺭﺳﻭﻝ هللا ﻛﺎﻥ ﻳﻣﺭ ﺑﺑﺎﺏ ﻓﺎﻁﻣﺔ ﺭﺿﻰ هللا ﻋﻧﻬﺎ ﺇﺫا‬
‫ﺧﺭﺝ ﺇﻟﻰ ﺻﻼﺓ اﻟﻔﺟﺭ ﻭﻳﻘﻭﻝ‪( :‬اﻟﺻﻼﺓ ﻳﺎ ﺃﻫﻝ اﻟﺑﻳﺕ اﻟﺻﻼﺓ ﺇﻧﻣﺎ ﻳﺭﻳﺩ هللا ﻟﻳﺫﻫﺏ ﻋﻧﻛﻡ اﻟﺭﺟﺱ ﺃﻫﻝ‬
‫اﻟﺑﻳﺕ ﻭﻳﻁﻬﺭﻛﻡ ﺗﻁﻬﻳﺭا)‪.‬‬

‫ﻭﺃﺧﺭﺝ ﻣﺳﻠﻡ ﻋﻥ زﻳﺩ ﺑﻥ ﺃﺭﻗﻡ ﺃﻥ ﺭﺳﻭﻝ هللا ﻗﺎﻝ (ﺃﺫﻛﺭﻛﻡ هللا ﻓﻰ ﺃﻫﻝ ﺑﻳﺗﻰ)‪ ،‬ﻓﻘﻳﻝ ﻟزﻳﺩ ‪:‬‬
‫ﻭﻣﻥ ﺃﻫﻝ ﺑﻳﺗﻪ‪ ،‬ﺃﻟﻳﺱ ﻧﺳﺎﺅﻩ ﻣﻥ ﺃﻫﻝ ﺑﻳﺗﻪ؟ ﻗﺎﻝ‪ :‬ﻧﺳﺎﺅﻩ ﻣﻥ ﺃﻫﻝ ﺑﻳﺗﻪ‪ ،‬ﻭﻟﻛﻥ ﺃﻫﻝ ﺑﻳﺗﻪ ﻣﻥ ﺣﺭﻡ اﻟﺻﺩﻗﺔ‬
‫ﺑﻌﺩﻩ ﺁﻝ ﻋﻠﻰ‪ ،‬ﻭﺁﻝ ﻋﻘﻳﻝ‪ ،‬ﻭﺁﻝ ﺟﻌﻔﺭ‪ ،‬ﻭﺁﻝ ﻋﺑﺎﺱ‪.‬‬

‫ﻓﻬﺫا ﻫﻭ اﻟﻣﻔﻬﻭﻡ اﻟﺻﺣﻳﺢ ﻟﻛﻠﻣﺔ ﺃﻫﻝ اﻟﺑﻳﺕ‪ ،‬ﻭﻣﻊ ﻛﻝ اﻹﺣﺗﺭاﻡ ﻭاﻟﺗﻘﺩﻳﺭ ﻟﻛﻝ ﺁﻝ اﻟﺑﻳﺕ اﻟﻁﺎﻫﺭﻳﻥ‬
‫اﻟﻣﻛﺭﻣﻳﻥ ﻓﺈﻧﻪ ﻟﻳﺱ ﻣﻥ ﺣﻕ ﺃﻯ ﻣﻥ اﻟﻣﺭﺷﺩﻳﻥ ﺃﻭ اﻟﻣﺳﺋﻭﻟﻳﻥ ﺃﻭ ﺃﻫﻝ اﻟﺑﻳﺕ اﻟﺗﺻﺭﻑ ﻓﻰ ﺃﻯ ﺃﻣﺭ ﻣﻥ‬
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‫ﺃﻣﻭﺭ اﻟﻁﺭﻳﻘﺔ ﺩﻭﻥ اﻟﺭﺟﻭﻉ ﺇﻟﻳﻧﺎ ﺷﺧﺻﻳﺎ ﻭﺫﻟﻙ ﻏﻳﺭ اﻟﻣﺳﻣﻭﺡ ﺑﻪ ﻓﻰ اﻹﺭﺷﺎﺩ اﻟﻌﺎﻡ ﻣﻥ اﻷﻭﺭاﺩ‬
‫ﻭاﻟﺣﺿﺭﺓ ﺣﻣﺎﻧﺎ هللا ﻭﺇﻳﺎﻛﻡ ﻣﻥ اﻟﺗﻔﺭﻕ ﻭاﻟﺷﺗﺎﺕ ﻟﺩﻯ ﺑﺿﻊ ﻭﺳﺑﻌﻳﻥ ﻭﻋﻣﻭﻣﺎ ﻓﺈﻥ اﻟﻁﺭﻳﻘﺔ ﺑﻳﺩ ﻗﻭﻳﺔ‬
‫ﻭﺃﻣﻳﻧﺔ ﻭﻟﻛﻧﻬﺎ ﻟﻡ ﺗﺗﺧﺫ اﻟﺗﺭﻫﻳﺏ ﻭﺳﻳﻠﺔ ﻟﺗﺧﻭﻳﻑ اﻟﻧﺎﺱ ﺃﻭ ﺇﺟﺑﺎﺭﻫﻡ ﻋﻠﻰ ﻓﻌﻝ ﻣﺎ ﻻ ﻳﺭﻳﺩﻭﻥ‪:‬‬
‫ﻁﺭﻳﻘﻰ ﻓﻰ ﻛﻝ اﻟﻁـﺭاﺋﻕ ﻣﺄﻣـﻥ‬
‫ﻭﻛـﻝ ﻓﺗﻰ ﻟﻭ ﺃﻡ ﺩاﺭﻯ ﻳﺣﺗـﻣﻰ‬
‫ﻭﻣﺎ ﻋـﺭﻓﺕ ﺗﺭﻫﻳﺏ ﺻﻳﺩ ﺑﺻﺎﺋﺩ‬
‫ﻳﻁﻳﺏ ﺑﻬﺎ ﻋﻳﺷﺎ ﻭﻣﺎ ﺧﺎﺏ ﻗﺎﺻﺩﻯ‬

‫اﺧﻭاﻧﻰ ‪ ..‬اﺧﻭاﺗﻰ ‪..‬‬

‫ﺗﺣﺩﺛﻧﺎ اﻟﻌﺎﻡ اﻟﻣﺎﺿﻰ ﻋﻥ اﻟﺗﺣﺩﻳﺎﺕ اﻟﺗﻰ ﺗﻭاﺟﻪ ﻣﻧﻁﻘﺗﻧﺎ اﻟﻌﺭﺑﻳﺔ ﻭاﻹﻓﺭﻳﻘﻳﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ‬
‫اﻟﻣﺧﻁﻁﺎﺕ اﻷﺟﻧﺑﻳﺔ‪ ،‬ﻭﻟﻌﻝ اﻟﺳﺎﺣﺔ اﻹﺳﻼﻣﻳﺔ ﻋﻠﻰ ﻭﺟﻪ اﻟﻌﻣﻭﻡ ﻭﻣﻧﻁﻘﺔ اﻟﺷﺭﻕ اﻷﻭﺳﻁ ﻋﻠﻰ ﻭﺟﻪ‬
‫اﻟﺧﺻﻭص‪ ،‬ﺑﺩﺃﺕ ﺗﺷﻬﺩ ﺗﻁﺑﻳﻕ ﻣﺭاﺣﻝ ﻣﺗﻘﺩﻣﺔ ﻣﻥ ﺗﻠﻙ اﻟﻣﺧﻁﻁﺎﺕ اﻟﺗﻰ ظﻠﺕ ﺗﻘﻑ ﺧﻠﻑ ﻣﻌظﻡ ﻣﺎ‬
‫ﻳﺟﺭﻯ ﻓﻰ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻰ‪.‬‬

‫ﻭاﻟﺳﻭﺩاﻥ ﻟﻡ ﻳﻛﻥ ﺑﻣﻌزﻝ ﻋﻣﺎ ﻳﺟﺭﻯ‪ ،‬ﻓﻘﺩ ﺗﺳﺎﺭﻋﺕ ﻓﻳﻪ اﻷﺣﺩاﺙ ﺑﺻﻭﺭﺓ ﻛﺑﻳﺭﺓ‪ ،‬ﻓﺑﻳﻧﻣﺎ ﺗﻧﻔﺱ اﻟﻧﺎﺱ‬
‫اﻟﺻﻌﺩاء ﺑﻭﻗﻑ اﻟﺣﺭﺏ ﻓﻰ ﺟﻧﻭﺑﻧﺎ اﻟﺣﺑﻳﺏ‪ ،‬ﺇﺫا ﺑﺎﻷﻭﺿﺎﻉ ﺗﺗﻔﺟﺭ ﻏﺭﺑﺎ ً ﻭﺷﺭﻗﺎً‪ ،‬ﻟﺗﺩﺧﻝ اﻟﺑﻼﺩ ﻓﻰ‬
‫ﻣﺭﺣﻠﺔ ﻏﺎﻳﺔ ﻓﻰ اﻟﺧﻁﻭﺭﺓ‪ ،‬ﺗزاﻳﺩﺕ ﻓﻳﻬﺎ ﻓﻌﺎﻟﻳﺔ اﻻﺳﺗﺭاﺗﻳﺟﻳﺎﺕ اﻷﺟﻧﺑﻳﺔ ﻓﻰ ﺗﺷﺗﻳﺕ ﻭﺇﻧﻬﺎﻙ اﻟﺟﺑﻬﺔ‬
‫اﻟﻭﻁﻧﻳﺔ‪.‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬اﺧﻭاﺗﻰ ‪..‬‬

‫ﻟﻘﺩ ظﻝ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻭﻋﺑﺭ ﺧﻁﺎﺑﺎﺗﻪ اﻟﺳﻧﻭﻳﺔ ﻳﺿﻊ اﻟﺭﻛﺎﺋز اﻷﺳﺎﺳﻳﺔ ﻟﻣﻭاﺟﻬﺔ ﺗﺣﺩﻳﺎﺕ‬
‫اﻟﻌﺻﺭ‪ ،‬ﻭﻗﺩ ظﻝ ﻳﻌﻣﻝ ﻟﺗﻭﺳﻳﻊ اﻟﻣﺩاﺭﻙ ﻭاﻟﻔﻬﻭﻡ ﻟﻠﺗﻌﺎﻣﻝ ﻟﻳﺱ ﻣﻊ اﻟﻣﺧﻁﻁﺎﺕ اﻷﺟﻧﺑﻳﺔ ﻓﺣﺳﺏ‪ ،‬ﻭﺇﻧﻣﺎ‬
‫ﺃﻳﺿﺎ ً اﻟﻌﺑﻭﺭ ﻣﻥ ﺧﻼﻟﻬﺎ ﻧﺣﻭ اﺭﺳﺎء ﺩﻋﺎﺋﻡ اﻟﻬﺩﻯ اﻟﻧﺑﻭﻯ اﻟﺷﺭﻳﻑ ﻓﻰ ﺃﺭﺟﺎء اﻟﻌﺎﻟﻡ ﺑﺎﻋﺗﺑﺎﺭﻩ اﻟﺑﻠﺳﻡ‬
‫اﻟﺷﺎﻓﻰ ﻷﺩﻭاء اﻟﻌﺻﺭ ﻭاﻟﺣﻝ اﻟﻧﺎﺟﻊ ﻟﻣﺷﻛﻼﺗﻪ‪.‬‬

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‫ﻭﻟﻘﺩ ﺃﺷﺭﻧﺎ اﻟﻌﺎﻡ اﻟﻣﺎﺿﻰ ﻟﻠﺭﻛﻳزﺓ اﻷﻭﻟﻰ ﺃﻻ ﻭﻫﻰ اﻟﺑﻧﺎء اﻷﺧﻼﻗﻰ ﻟألﻓﺭاﺩ ﻭﺗﺳﻠﻳﺣﻬﻡ ﺑﺳﻼﺡ‬
‫اﻹﻳﻣﺎﻥ ﻭﺗزﻛﻳﺔ اﻟﻧﻔﻭﺱ ﻭﺻﺑﻐﻬﺎ ﺑﺎﻟﻘﻳﻡ اﻹﺳﻼﻣﻳﺔ اﻟﺳﻣﺣﺎء‪ ،‬ﻟﺗﺷﻛﻝ ﻓﻰ ﻧﻬﺎﻳﺔ اﻷﻣﺭ اﻟﻔﺭﺩ اﻟﻣﺳﻠﻡ‬
‫اﻟﺻﺎﻟﺢ اﻟﺫﻯ ﻳﺷﻛﻝ ﺭﻛﻳزﺓ اﻟﻧﻬﺿﺔ اﻹﺳﻼﻣﻳﺔ‪.‬‬

‫ﻛﻣﺎ ﺳﻠﻁ اﻟﺿﻭء ﻋﻠﻰ ﻣﺳﺋﻭﻟﻳﺔ اﻟﺩﻋﻭﺓ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﺭﻛﻳزﺓ ﻣﻥ ﺗﻠﻙ اﻟﺭﻛﺎﺋز‪ ،‬ﺣﻳﺙ ﺃﻭﺿﺢ ﺃﻥ اﻟﻣﻭﻟﻰ‬
‫ﻋز ﻭﺟﻝ ﻟﻡ ﻳﺣﺩﺙ ﺃﻥ ﺗﺭﻙ ﺃﻣﺭ ﺩﻳﻧﻪ ﻳﻭﻣﺎ ً ﻣﻥ اﻷﻳﺎﻡ ﻻﺟﺗﻬﺎﺩ اﻟﺑﺷﺭ ﻭﻣﺎ ﻳﻌﻧﻳﻪ ﺫﻟﻙ ﻣﻥ اﺣﺗﻣﺎﻻﺕ‬
‫اﻟﻭﻗﻭﻉ ﻓﻰ اﻟﺧﻁﺄ‪ ،‬ﺑﻝ ﺃﺭﺳﻝ اﻟﺭﺳﻝ ﻭاﻷﻧﺑﻳﺎء‪ ،‬ﻭﺃﻭﺿﺢ ﺃﻥ ﻋﻬﺩ اﻟﻭﻻﻳﺔ ﻗﺩ ﺑﺩﺃ ﺑﻧﻬﺎﻳﺔ ﻋﻬﺩ اﻟﺭﺳﺎﻻﺕ‪،‬‬
‫ﻭﻗﺩ ﺭﺑﻁ ﻣﻭﻻﻧﺎ ﺑﻳﻥ ﻣﺎ ﻳﺟﺭﻯ ﻋﻠﻰ اﻟﺳﺎﺣﺔ اﻟﺩﻭﻟﻳﺔ ﻣﻥ ﻓﺳﺎﺩ ﻭاﺿﻁﺭاﺏ ﻭﻓﺗﻥ ﻭﺗﻁﺭﻑ‪ ،‬ﺑﺎﻟﺧﻠﻝ ﻓﻰ‬
‫اﺗﺟﺎﻫﻳﻥ ﺭﺋﻳﺳﻳﻳﻥ‪ ،‬ﺃﻭﻟﻬﻣﺎ اﻻﺟﺗﻬﺎﺩ اﻟﺑﺷﺭﻯ ﻓﻰ اﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ،‬اﻟﺫﻯ ﺳﺎﺩ اﻟﻌﺎﻟﻡ ﻓﻰ‬
‫اﻟﻣﺭﺣﻠﺔ اﻟﻣﺎﺿﻳﺔ ﻭﻛﺎﻧﺕ ﺃﻫﻡ ﻧﺗﺎﺋﺟﻪ ﺫﻟﻙ اﻟﻐﻠﻭ ﻭاﻟﺗﻁﺭﻑ اﻟﺩﻳﻧﻰ اﻟﺫﻯ ﺃﺻﺑﺢ ﻳﻬﺩﺩ اﻟﻌﺎﻟﻡ ﺑﺄﺳﺭﻩ‪،‬‬
‫ﻣﺷﻳﺭاً ﻟﻣﺩﺧﻝ اﻟﺣﻝ اﻟﻣﺗﻣﺛﻝ ﻓﻰ اﻟﺣﺩﻳﺙ (ﺻﻼﺡ ﺁﺧﺭ ﻫﺫﻩ اﻷﻣﺔ ﺑﺻﻼﺡ ﺃﻭﻟﻬﺎ ﻋﻠﻣﺎﺋﻬﺎ ﻭﺃﻣﺭاﺋﻬﺎ)‬
‫ﻭﺛﺎﻧﻳﻬﻣﺎ اﻟﺧﻠﻝ ﻓﻰ اﻟﻧظﺎﻡ اﻟﻌﺎﻟﻣﻰ اﻟﺫﻯ ﻟﻡ ﻳﺳﺗﺻﺣﺏ ﻗﻳﻡ اﻟﻌﺩﻝ ﻭاﻟﻌﻠﻡ ﻭاﻟﺧﻳﺭ ﻭاﻟﻣﺳﺎﻭاﺓ ﺧﺎﺻﺔ ﻓﻳﻣﺎ‬
‫ﻳﺗﻌﻠﻕ ﺑﺎﻟﺩﻭﻝ اﻟﺿﻌﻳﻔﺔ ﺃﻭ اﻟﻧﺎﻣﻳﺔ‪ ،‬ﺩاﻋﻳﺎ ً ﻟﺗﺄﺳﻳﺱ ﻧظﺎﻡ ﻋﺎﻟﻣﻰ ﻳﺅﺳﺱ ﻟﺷﺭاﻛﺔ ﺑﻳﻥ اﻟﺩﻭﻝ اﻟﻛﺑﺭﻯ‬
‫ﻭاﻟﺻﻐﺭﻯ‪ ،‬ﻳﻘﻭﻡ ﻋﻠﻰ ﺃﺳﺱ اﻟﻌﻠﻡ ﻭاﻟﻌﺩﻝ ﻭﻗﻳﻡ اﻟﺧﻳﺭ‪.‬‬

‫ﻭﻗﺩ ﻧﺑﻪ ﻣﻭﻻﻧﺎ ﺇﻟﻰ ﺃﻫﻣﻳﺔ اﻟﺗﺩﺑﺭ ﻓﻰ ﺗﻠﻛﻡ اﻟﺣﻘﺎﺋﻕ ﻣﺷﻳﺭاً ﺇﻟﻰ ﺃﻥ اﻟﻣﺄﺫﻭﻥ ﺑﺎﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا ﻫﻭ‬
‫اﻟﻣﺻﻁﻔﻰ (ﻭﺩاﻋﻳﺎًًُ ﺇﻟﻰ هللا ﺑﺈﺫﻧﻪ ﻭﺳﺭاﺟﺎ ً ﻣﻧﻳﺭاً) اﻷﺣزاﺏ ‪ ... 04‬ﻣﻧﺑﻬﺎ ً ﻟﻣﺳﺋﻭﻟﻳﺔ اﻷﻭﻟﻳﺎء ﻭاﻷﺋﻣﺔ‬
‫اﻟﻣﻌﺗﻣﺩﻳﻥ ﻣﻥ ﺑﻌﺩﻩ ﴿ﺃﻻ ﺇﻥ ﺃﻭﻟﻳﺎء هللا ﻻ ﺧﻭﻑ ﻋﻠﻳﻬﻡ ﻭﻻ ﻫﻡ ﻳﺣزﻧﻭﻥ ‪ ¤‬اﻟﺫﻳﻥ ﺁﻣﻧﻭا ﻭﻛﺎﻧﻭا ﻳﺗﻘﻭﻥ ‪¤‬‬
‫ﻟﻬﻡ اﻟﺑﺷﺭﻯ ﻓﻰ اﻟﺣﻳﺎﺓ اﻟﺩﻧﻳﺎ ﻭﻓﻰ اﻵﺧﺭﺓ ﻻ ﺗﺑﺩﻳﻝ ﻟﻛﻠﻣﺎﺕ هللا ﺫﻟﻙ ﻫﻭ اﻟﻔﻭز اﻟﻌظﻳﻡ﴾ ﻳﻭﻧﺱ ‪40 : 41‬‬
‫‪ ...‬اﻟﺫﻳﻥ ﻳﺩﻋﻭﻥ ﺇﻟﻰ ﺭﺑﻬﻡ ﻋﻠﻰ ﺑﺻﻳﺭﺓ ﻭﺩﺭاﻳﺔ ﻭﻟﻳﺱ اﺟﺗﻬﺎﺩ ﻣﻌﺭﺽ ﻟﻠﺧﻁﺄ ﺃﻭ اﻟﺻﻭاﺏ ﴿ﻗﻝ ﻫﺫﻩ‬
‫ﺳﺑﻳﻠﻰ ﺃﺩﻋﻭ ﺇﻟﻰ هللا ﻋﻠﻰ ﺑﺻﻳﺭﺓ ﺃﻧﺎ ﻭﻣﻥ اﺗﺑﻌﻧﻰ﴾ ﻳﻭﺳﻑ ‪﴿ ... 299‬اﻟﺭﺣﻣﻥ ﻓﺳﺋﻝ ﺑﻪ ﺧﺑﻳﺭاً﴾ اﻟﻔﺭﻗﺎﻥ‬
‫‪( ... 10‬ﻛﻧﺕ ﺳﻣﻌﻪ اﻟﺫﻯ ﻳﺳﻣﻊ ﺑﻪ ﻭﺑﺻﺭﻩ اﻟﺫﻯ ﻳﺑﺻﺭ ﺑﻪ) اﻟﺣﺩﻳﺙ‪.‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬اﺧﻭاﺗﻰ ‪..‬‬

‫ﺇﻥ اﻟﺗﺩﺑﺭ ﻓﻰ ﻣﺎ ﻗﺎﻟﻪ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻳﻘﻭﺩ ﺇﻟﻰ ﻣﺭاﻓﺊ اﻟﺣﻝ‪ ،‬ﻭﻟﻧﺗﻧﺎﻭﻝ ﺫﻟﻙ ﻣﻥ ﺧﻼﻝ‬
‫اﻟﺣﺩﻳﺙ اﻟﺷﺭﻳﻑ (اﻹﻳﻣﺎﻥ ﻣﺎ ﻭﻗﺭ ﻓﻰ اﻟﻘﻠﺏ ﻭﺻﺩﻗﻪ اﻟﻌﻣﻝ) ﻭﻫﻭ ﻳﺷﻳﺭ ﺇﻟﻰ ﺣﻘﻳﻘﺔ ﺑﺳﻳﻁﺔ ﻭﻟﻛﻧﻬﺎ ﺫاﺕ‬
‫ﺩﻻﻻﺕ ﻋﻣﻳﻘﺔ‪ ،‬ﺃﻻ ﻭﻫﻰ ﺃﻥ اﻹﻳﻣﺎﻥ ﺇﺫا ﻣﺎ ﻭﻗﺭ ﻓﻰ اﻟﻘﻠﺏ ﻓﺈﻥ اﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ ﻳﻛﻭﻥ ﻫﻭ اﻟﻣﺭاﺩﻑ‬
‫اﻟﻁﺑﻳﻌﻰ ﻟﺫﻟﻙ‪ ،‬ﻭﻟﻌﻝ اﻟﻧظﺭ ﺇﻟﻰ اﻟﻔﺳﺎﺩ اﻟﺫﻯ اﺳﺗﺷﺭﻯ ﻓﻰ ﻣﺟﺗﻣﻌﻧﺎ اﻹﺳﻼﻣﻰ ﻳﺟﺏ ﺃﻥ ﻳﻘﻭﺩﻧﺎ ﺇﻟﻰ‬
‫اﻟﻭﻗﻭﻑ ﻟﻠﺗﺄﻣﻝ ﻓﻰ ﻫﺫا اﻟﺣﺩﻳﺙ اﻟﺫﻯ ﻳﺣﺩﺩ اﻷﻣﻭﺭ ﺑﺷﻛﻝ ﻗﺎﻁﻊ ﺷﺄﻧﻪ ﺷﺄﻥ اﻟﻣﻌﺎﺩﻻﺕ اﻟﺭﻳﺎﺿﻳﺔ اﻟﺗﻰ ﻻ‬

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‫ﺗﺣﺗﻣﻝ اﻹﻟﺑﺎﺱ‪ ،‬ﻓﻭﺟﻭﺩ اﻹﻳﻣﺎﻥ ﻓﻰ اﻟﻘﻠﺏ ﻳﺭاﺩﻓﻪ اﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ‪ ،‬ﻭﺑﺎﻟﺗﺎﻟﻰ ﻓﺈﻥ اﻟﻔﺳﺎﺩ ﻻ ﻳﻣﻛﻥ ﺃﻥ‬
‫ﻳﻛﻭﻥ ﻣﺭاﺩﻓﺎ ً ﻟإلﻳﻣﺎﻥ‪.‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬اﺧﻭاﺗﻰ ‪..‬‬

‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻰ ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ ﴿ﻭﻋﺩ هللا اﻟﺫﻳﻥ ﺁﻣﻧﻭا ﻣﻧﻛﻡ ﻭﻋﻣﻠﻭا اﻟﺻﺎﻟﺣﺎﺕ ﻟﻳﺳﺗﺧﻠﻔﻧﻬﻡ ﻓﻰ اﻷﺭﺽ‬
‫ﻛﻣﺎ اﺳﺗﺧﻠﻑ اﻟﺫﻳﻥ ﻣﻥ ﻗﺑﻠﻬﻡ ﻭﻟﻳﻣﻛﻧﻥ ﻟﻬﻡ ﺩﻳﻧﻬﻡ اﻟﺫﻯ اﺭﺗﺿﻰ ﻟﻬﻡ ﻭﻟﻳﺑﺩﻟﻧﻬﻡ ﻣﻥ ﺑﻌﺩ ﺧﻭﻓﻬﻡ ﺃﻣﻧﺎ ً﴾ اﻟﻧﻭﺭ‬
‫ﺑظﻠﻡ ﺃﻭﻟﺋﻙ ﻟﻬﻡ اﻷﻣﻥ ﻭﻫﻡ ﻣﻬﺗﺩﻭﻥ﴾ اﻷﻧﻌﺎﻡ ‪.91‬‬ ‫ٍ‬ ‫‪ ... 11‬ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً ﴿اﻟﺫﻳﻥ ﺁﻣﻧﻭا ﻭﻟﻡ ِ‬
‫ﻳﻠﺑﺳﻭا ﺇﻳﻣﺎﻧﻬﻡ‬

‫ﻣﻥ اﻟﺣﻘﺎﺋﻕ اﻟﺛﺎﺑﺗﺔ ﻓﻰ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ اﺭﺗﺑﺎﻁ اﻹﻳﻣﺎﻥ ﺑﺎﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ ﻓﻼ ﻳﺄﺗﻰ اﻹﻳﻣﺎﻥ ﺇﻻ ﻭﻳﺗﺑﻌﻪ‬
‫اﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ‪ ،‬ﻭﻻ ﻳﺄﺗﻰ ﻣﻭﺿﻊ ﻟﻧﺻﺭ هللا ﺇﻻ ﺳﺑﻘﺗﻪ ﺃﺳﺑﺎﺏ ﻭﺗﻭﻛﻝ ﻭﺇﻳﻣﺎﻥ ﻭﻋﻣﻝ ﺻﺎﻟﺢ‪ ،‬ﻭﻫﻧﺎﻙ‬
‫اﻟﻛﺛﻳﺭ ﻣﻥ ﻗﺻص اﻷﻧﺑﻳﺎء ﻋﻠﻰ ﻧﺑﻳﻧﺎ ﻭﻋﻠﻳﻬﻡ اﻟﺻﻼﺓ ﻭاﻟﺳﻼﻡ‪ ،‬اﻟﺗﻰ ﺗﺷﻳﺭ ﻟﺫﻟﻙ‪ ،‬ﻓﻼ ﻧﺟﺩ ﻧﺻﺎ ً ﻓﻰ‬
‫اﻟﻘﺭﺁﻥ ﻓﻳﻪ اﻧﺗﺻﺎﺭ ﻟﻣﻥ ﻫﻭ ﻏﻳﺭ ﻣﺅﻣﻥ ﺃﻭ ﻣﻔﺳﺩ‪ ،‬ﻭﻫﻧﺎﻙ اﻟﻌﺷﺭاﺕ ﻣﻥ اﻵﻳﺎﺕ اﻟﻛﺭﻳﻣﺔ اﻟﺗﻰ ﺗﺷﻳﺭ ﺇﻟﻰ‬
‫ﺫﻟﻙ‪ ،‬ﻭﻟﻌﻠﻧﺎ ﺑﺎﻟﺗﺩﺑﺭ ﻓﻰ ﺧﻁﺎﺑﺎﺕ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﻧﻛﺗﺷﻑ اﻧﻪ ظﻝ ﻳﺅﺳﺱ ﻟﺻﻼﺡ اﻟﺩﻧﻳﺎ ﻭاﻵﺧﺭﺓ ﻣﻥ‬
‫ﺧﻼﻝ ﺗﺭﺳﻳﺦ اﻹﻳﻣﺎﻥ ﻓﻰ اﻟﻘﻠﻭﺏ ﻟﻳﺗﺑﻌﻬﺎ اﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ ﻛﻣﺭاﺩﻑ ﻁﺑﻳﻌﻰ ﻟﻪ‪ ،‬ﻭﺫﻟﻙ ﻋﺑﺭ اﻟﻧﻬﺞ اﻟﻧﺑﻭﻯ‬
‫اﻟﺷﺭﻳﻑ ﻓﻰ ﺇﺻﻼﺡ اﻟﻘﻠﻭﺏ ﻭاﻟﺳﻣﻭ ﺑﻬﺎ ﺑﻳﻥ ﻣﺭاﺗﺏ اﻟﺩﻳﻥ ﺑﻭاﺳﻁﺔ اﻟﺧﺑﺭاء اﻟﻣﺧﺗﺻﻳﻥ اﻟﻣﺗﻣﺛﻠﻳﻥ ﻓﻰ‬
‫اﻷﻭﻟﻳﺎء اﻟﺻﺎﻟﺣﻳﻥ ﻭاﻷﺋﻣﺔ اﻟﻣﻌﺗﻣﺩﻳﻥ‪.‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬اﺧﻭاﺗﻰ ‪..‬‬

‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ﻭﻟﻳﻧﺻﺭﻥ هللا ﻣﻥ ﻳﻧﺻﺭﻩ ﺇﻥ هللا ﻗﻭﻯ ﻋزﻳز﴾ اﻟﺣﺞ ‪ ... 09‬ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً ﴿اﻟﺫﻳﻥ ﺁﻣﻧﻭا ﻭﻟﻡ‬
‫ﻳﻠﺑﺳﻭا ﺇﻳﻣﺎﻧﻬﻡ ﺑظﻠﻡ ﺃﻭﻟﺋﻙ ﻟﻬﻡ اﻷﻣﻥ ﻭﻫﻡ ﻣﻬﺗﺩﻭﻥ﴾ ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً ﴿ﻭﻣﺎ ﻛﺎﻥ ﺭﺑﻙ ﻟﻳﻬﻠﻙ اﻟﻘﺭﻯ ﺑظﻠﻡ‬
‫ﻭﺃﻫﻠﻬﺎ ﻣﺻﻠﺣﻭﻥ﴾ﻫﻭﺩ ‪.221‬‬

‫ﺇﻧﻧﺎ ﻧﺩﺭﻙ ﺟﻣﻳﻌﺎ ً ﺃﻥ ﺗﺣﺩﻳﺎﺕ اﻟﻌﺻﺭ اﻟﻣﻁﻠﻭﺏ ﻣﻧﺎ ﻣﻭاﺟﻬﺗﻬﺎ ﻣﻥ ﻏزﻭ ﻓﻛﺭﻯ ﻭﻣﺧﻁﻁﺎﺕ ﺃﺟﻧﺑﻳﺔ‬
‫ﺇﻧﻣﺎ ﺗﻧﻁﻠﻕ ﻣﺳﻧﻭﺩﺓ ﺑﻌﻧﺎﺻﺭ اﻟﻘﻭﺓ اﻻﺳﺗﺭاﺗﻳﺟﻳﺔ [ﺳﻳﺎﺳﻳﺎ ً ﻭاﻗﺗﺻﺎﺩﻳﺎ ً ﻭاﺟﺗﻣﺎﻋﻳﺎ ً ﻭﻋﺳﻛﺭﻳﺎ ً]‪ ،‬ﻓﻰ ﻭﻗﺕ‬
‫ظﻠﺕ ﺗﻌﻣﻝ ﻓﻳﻪ ﺗﻠﻙ اﻟﻣﺧﻁﻁﺎﺕ ﻋﻠﻰ اﺳﺗﻛﻣﺎﻝ ﻋﻧﺎﺻﺭ اﻟﺿﻌﻑ ﻓﻰ ﻋﺎﻟﻣﻧﺎ اﻹﺳﻼﻣﻰ‪ ،‬ﻭﻟﻌﻝ ﻫﺫا‬
‫اﻟﻭﺿﻊ ﻳﺟﻌﻝ اﻷﻣﺔ ﺃﺣﻭﺝ ﻣﺎ ﺗﻛﻭﻥ ﻟﺗﺻﺣﻳﺢ اﻟﻣﺳﺎﺭ‪ ،‬ﻭاﻥ ﺫﻟﻙ ﻳﺗﻁﻠﺏ اﺗﺧﺎﺫ ﺧﻁﻭاﺕ اﺳﺗﺭاﺗﻳﺟﻳﺔ‬

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‫ﺟﺭﻳﺋﺔ‪ ،‬ﻻ ﻳﻣﻛﻥ ﺃﻥ ﺗﻛﺗﻣﻝ ﻭﻻ اﻟﺷﺭﻭﻉ ﻓﻳﻬﺎ‪ ،‬ﺇﻻ ﺑﺎﺳﺗﻳﻔﺎء اﻟﻌﻧﺎﺻﺭ اﻹﻳﻣﺎﻧﻳﺔ اﻟﺗﻰ ﺃﺷﺎﺭ ﺇﻟﻳﻬﺎ ﻣﻭﻻﻧﺎ‬
‫اﻟﺷﻳﺦ ﻭاﻟﺗﻰ ﺗﻘﻭﺩ ﻟﺭﺿﺎء اﻟﻣﻭﻟﻰ ﻭاﻟﺣﺻﻭﻝ ﻋﻠﻰ ﻧﺻﺭﺗﻪ ﻭﻣﺩﺩﻩ‪ ،‬ﻓﻣﺎ ﻳﺣﺩﺙ ﻓﻰ ﺃﺭﺽ اﻟﻣﺳﻠﻣﻳﻥ‬
‫ﺃﻣﺭ ﻻ ﻳﻣﻛﻥ ﻣﻭاﺟﻬﺗﻪ ﺑﻣﻌزﻝ ﻋﻥ ﺩﻋﻡ اﻟﺳﻣﺎء‪ ،‬ﻭﻟﻘﺩ ﺣﻛﻰ اﻟﻘﺭﺁﻥ ﻋﻥ اﻹﻣﺩاﺩ اﻹﻟﻬﻰ ﻟﺭﺳﻭﻝ هللا‬
‫ﻭﺻﺣﺎﺑﺗﻪ ﻣﻥ ﺑﻌﺩﻩ ﺣﺗﻰ ﺃﻗﺎﻣﻭا ﺗﻠﻙ اﻟﺩﻭﻟﺔ اﻟﻌظﻳﻣﺔ اﻟﺗﻰ ﺗﻣﺗﺩ ﻣﻥ ﺃﻭﺭﺑﺎ ﺣﺗﻰ ﻣﺷﺎﺭﻑ اﻟﺻﻳﻥ ﻓﻰ‬
‫ﺳﻧﻭاﺕ ﻗﻠﻳﻠﺔ‪ ،‬ﻭﺣﻛﻰ ﻛﻳﻔﻳﺔ ﺗﻧزﻝ اﻟﻧﺻﺭ ﻣﻥ ﻋﻧﺩ هللا ﻟﻳﻌﻭﺽ اﻟﻔﺎﺭﻕ ﺑﻳﻥ اﻹﻣﻛﺎﻧﺎﺕ اﻟﻣﺎﺩﻳﺔ ﺑﻳﻥ‬
‫اﻟﻣﺳﻠﻣﻳﻥ ﻣﻥ ﻧﺎﺣﻳﺔ ﻭاﻟﻔﺭﺱ ﻭاﻟﺭﻭﻡ ﻣﻥ ﻧﺎﺣﻳﺔ ﺃﺧﺭﻯ‪ ،‬ﻛﻣﺎ ﺣﻛﻰ اﻟﺗﺎﺭﻳﺦ ﻗﺻﺔ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ ﻋﺑﺩ‬
‫اﻟﻌزﻳز اﻟﺫﻯ ﺃﻧﺟز ﻋﻣﻼً ﻻ ﻳﻣﻛﻥ ﺇﺗﻳﺎﻧﻪ ﺑﺎﻟﻣﻌﺎﻳﻳﺭ اﻟﻁﺑﻳﻌﻳﺔ‪ ،‬ﺣﻳﺙ ﺃﺛﺑﺕ اﻟﺗﺎﺭﻳﺦ ﺃﻥ ﺗﻁﺑﻳﻘﻪ ﻟﻠﻌﺩﻝ‬
‫اﻟﺻﺭﻑ ﻭﻣﺧﺎﻓﺔ هللا ﻓﻰ ﻋﺑﺎﺩﻩ‪ ،‬ﻗﺩ ﺃﻧزﻝ اﻟﻧﺻﺭ ﻭاﻟﻣﺩﺩ ﻓﺄﻣﻁﺭﺕ اﻟﺳﻣﺎء ﺑﻌﺩ ﺟﻔﺎﻑ‪ ،‬ﻭﻧﺑﺕ اﻟزﺭﻉ‬
‫ﻭاﻣﺗأل اﻟﺿﺭﻉ‪ ،‬ﻭﺣﺩﺙ ﺗﺣﻭﻝ اﻗﺗﺻﺎﺩﻯ ﻋظﻳﻡ ﺣﻳﺙ اﻧﺗﻘﻠﺕ اﻟﺩﻭﻟﺔ ﺧﻼﻝ ﺃﻗﻝ ﻣﻥ ﻋﺎﻣﻳﻥ ﻣﻥ ﺩﻭﻟﺔ‬
‫ﺳﻣﺗﻬﺎ اﻟﻌﺎﻣﺔ ﺷﻌﺏ ﻣﻥ اﻟﻔﻘﺭاء ﺇﻟﻰ ﺩﻭﻟﺔ ﻳﺳﻌﻰ ﻋﻣﺎﻝ زﻛﺎﺗﻬﺎ ﻁﻭاﻝ اﻟﻧﻬﺎﺭ ﻭﻻ ﻳﺟﺩﻭﻥ ﻣﻥ ﻳﺄﺧﺫ‬
‫اﻟزﻛﺎﺓ‪.‬‬

‫ﺇﻥ اﻟﺗﺩﺑﺭ ﻓﻰ ﻫﺫا ﻭﻏﻳﺭﻫﺎ ﻣﻥ اﻷﻣﺛﻠﺔ اﻟﺗﻰ ﻭﺭﺩﺕ ﻓﻰ اﻟﻘﺭﺁﻥ‪ ،‬ﻳﺷﻳﺭ ﺇﻟﻰ ﺃﻥ اﻻﺳﺗﻧﺻﺎﺭ ﺑﺎهلل‬
‫ﻳﺗﻁﻠﺏ اﻷﺧﺫ ﺑﺎﻷﺳﺑﺎﺏ ﻭاﻹﻳﻣﺎﻥ ﻭاﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ ﻭﻣﻥ ﺛﻡ اﻟﺗﻭﻛﻝ ﻋﻠﻰ هللا‪.‬‬

‫ﻭاﻟﻳﻭﻡ ﻭﻧﺣﻥ ﻧﺣﺗﻔﻝ ﺑﺎﻟﺫﻛﺭﻯ اﻟﺛﺎﻧﻳﺔ ﻟﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻓﺈﻥ اﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ ﺃﺣﻭﺝ ﻣﺎ ﺗﻛﻭﻥ ﺇﻟﻰ‬
‫اﻟﺗﺩﺑﺭ ﺑﻌﻣﻕ ﻓﻳﻣﺎ ﻗﺎﻟﻪ ﺣﺗﻰ ﻧﺅﺳﺱ ﻟﻌﺎﻟﻡ ﺗﺳﻭﺩﻩ اﻟﻣﺣﺑﺔ ﻭاﻟﻌﺩﻝ ﻭاﻟﺳﻼﻡ‪.‬‬

‫ﻗﺎﻝ ﺭﺳﻭﻝ هللا (ﺻﻼﺡ ﺁﺧﺭ ﻫﺫﻩ اﻷﻣﺔ ﺑﺻﻼﺡ ﺃﻭﻟﻬﺎ ﻋﻠﻣﺎﺋﻬﺎ ﻭﺃﻣﺭاﺋﻬﺎ) ﻭﻗﺎﻝ اﻟﻣﻭﻟﻰ ﻋز ﻭﺟﻝ ﻓﻰ‬
‫ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ ﴿ﻭهلل ﻏﻳﺏ اﻟﺳﻣﻭاﺕ ﻭاﻷﺭﺽ ﻭﺇﻟﻳﻪ ﻳﺭﺟﻊ اﻷﻣﺭ ﻛﻠﻪ ﻓﺎﻋﺑﺩﻩ ﻭﺗﻭﻛﻝ ﻋﻠﻳﻪ ﻭﻣﺎ ﺭﺑﻙ ﺑﻐﺎﻓﻝ‬
‫ﻋﻣﺎ ﺗﻌﻣﻠﻭﻥ﴾ﻫﻭﺩ ‪ 211‬ﺻﺩﻕ هللا اﻟﻌظﻳﻡ‪.‬‬

‫ﻭﺻﻠﻰ هللا ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺣﺎﺑﻪ ﻭﺳﻠﻡ‬

‫ﺳﺑﺣﺎﻥ ﺭﺑﻙ ﺭﺏ اﻟﻌزﺓ ﻋﻣﺎ ﻳﺻﻔﻭﻥ ﻭﺳﻼﻡ ﻋﻠﻰ اﻟﻣﺭﺳﻠﻳﻥ ﻭاﻟﺣﻣﺩ هلل ﺭﺏ اﻟﻌﺎﻟﻣﻳﻥ‬
‫ﻭﻛﻝ ﻋﺎﻡ ﻭاﻧﺗﻡ ﺑﺧﻳﺭ‬
‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الثانﻰ ﻋشر من شهر ﺃبريل ﻋاﻡ ‪0222‬‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫اﻟﺣﻣﺩ هلل ﻋﻠﻰ ﻣﻭﺟﺑﺎﺕ ﺣﻣﺩﻩ‪ ،‬ﻧﺣﻣﺩﻩ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺑﺩﻳﻊ ﺻﻧﻌﻪ ﻭﻋظﻳﻡ ﺇﺣﺳﺎﻧﻪ‪ ،‬ﺧﻠﻕ ﺣﺑﻳﺑﻪ‬
‫ﻣﻥ ﻧﻭﺭﻩ ﻭﺭزﻗﻪ ﻣﻥ ﺻﻔﺎﺗﻪ ﻭﺧﻠﻘﻪ ﺑﺄﺳﻣﺎءﻩ ﻭاﺳﺗﻌﻣﻠﻪ ﻓﻰ ﻋﺑﻭﺩﺗﻪ‪ ،‬ﻓﺎﻟﻠﻬﻡ ﺻﻝ ﻋﻠﻰ ﻋﺑﺩ اﻟﺫاﺕ‬
‫ﻭﺭﺳﻭﻝ اﻷﺳﻣﺎء ﻭاﻟﺻﻔﺎﺕ ﺻﻼﺓ ﺗﻠﻳﻕ ﺑﻙ ﻣﻧﻙ ﺇﻟﻳﻪ ﻛﻣﺎ ﻫﻭ ﺃﻫﻠﻪ ﻭﻋﻠﻰ ﺁﻟﻪ اﻟﺫﻳﻥ ﺳﺎﺭﻭا ﻋﻠﻰ ﻧﻬﺟﻪ‬
‫ﻭﺃﺻﺣﺎﺑﻪ اﻟﺫﻳﻥ ﻟﻡ ﻳُﺧﻁﺋﻭا ﺩﺭﺑﻪ‪ ،‬ﺻﻠﻭاﺕ ﻭﺗﺳﻠﻳﻣﺎﺕ ﻣﻥ ﺭﻭﺡ ﺗﻌﺷﻘﻪ ﻭﻗﻠﺏ ﺃﺣﺑﻪ ﻭﻋﻘﻝ ﺃﺳﻠﻡ ﻟﻪ‬
‫ﻭﺟﺳﺩ ﻫﺎﻡ ﺑﻪ ﻓﻌزﺭﻩ ﻭﻭﻗﺭﻩ‪.‬‬

‫ﻗﺩ ﻳﻌﺗﻘﺩ اﻟﺑﻌﺽ ﺃﻧﻧﻰ ﻓﻰ ﻣﻧﺎﺳﺑﺔ اﻟﺣﻭﻟﻳﺔ ﻟإلﻣﺎﻣﻳﻥ ﺭﺿﻰ هللا ﻋﻧﻬﻣﺎ ﺃﻭﺩ اﻟﺗﺣﺩﺙ ﻋﻥ اﻟﻣﻧﺎﻗﺏ‪ ،‬ﺃﻗﻭﻝ‬
‫ﻧﻌﻡ‪ ،‬ﻭﻟﻛﻥ ﻗﺩ ﺗﺧﺗﻠﻑ ﻧﻭﻋﻳﺔ اﻟﻣﻧﺎﻗﺏ اﻟﺗﻰ ﺃﻭﺩ اﻟﺗﺣﺩﺙ ﻋﻧﻬﺎ‪ ،‬ﻓﻘﺩ اﻋﺗﺎﺩ اﻟﻧﺎﺱ ﺳﻣﺎﻉ ﻣﻧﺎﻗﺏ ﻣﻘﺎﻣﺎﺕ‬
‫زاﻫﺭﺓ ﻭﻛﺭاﻣﺎﺕ ﺑﺎﻫﺭﺓ ﻭﻋﻠﻰ ﻣﺎ اﻋﺗﺎﺩ اﻟﻧﺎﺱ ﺃﺳﻳﺭ‪ ،‬ﻭﻟﻛﻥ اﻟﻣﻧﺎﻗﺏ ﻭاﻟﻣﻘﺎﻣﺎﺕ ﻭاﻟﻛﺭاﻣﺎﺕ ﻭﺧﺭﻕ‬
‫اﻟﻌﻭاﺋﺩ ﻫﻧﺎ ﻫﻰ ﻧﻭﻋﻳﺔ ﻟﻡ ﻳﻌﺗﺩ اﻟﻧﺎﺱ ﻋﻠﻰ ﺫﻛﺭﻫﺎ‪ ،‬ﺃﻻ ﻭﻫﻰ ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ اﻟﺗﻰ ﺑﻌﺙ اﻟﺣﺑﻳﺏ‬
‫اﻟﻣﺻﻁﻔﻰ ﻟﻳﺗﻣﻣﻬﺎ‪ ،‬ﻭﻣﻊ اﺧﺗﻼﻑ ﺗﻌﺭﻳﻑ ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ ﺃﻭﺩ ﺃﻥ ﺁﺧﺫ اﻟﻣﻌﻧﻰ اﻟﺑﺳﻳﻁ ﻣﻧﻬﺎ‪ ،‬ﺇﺫ ﺃﻥ‬
‫ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ ﻋﻧﺩ اﻟﺳﺎﺩﺓ اﻟﺻﻭﻓﻳﺔ ﻫﻰ اﻟﺗﺧﻠﻕ ﺑﺄﺧﻼﻕ هللا ﻭﻫﻰ ﻧﺎﺗﺞ (اﻟﺳﻳﺭ ﻓﻰ هللا) ﺑﻌﺩ (اﻟﺳﻳﺭ ﺇﻟﻰ‬
‫هللا) ﻭﻓﻰ ﻫﺫا اﻟﻣﺿﻣﺎﺭ ﻳﻛﻔﻳﻧﺎ ﺑﻳﺕ ﻭاﺣﺩ ﻳﺗﺣﺩﺙ ﻓﻳﻪ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻋﻥ ﺗﺧﻠﻘﻪ ﺑﺎﻻﺳﻡ (اﻟﺻﺑﻭﺭ)‬
‫اﻟﺫﻯ ﻫﻭ ﻧﻬﺎﻳﺔ اﻟﻣﺿﻣﺎﺭ ﻭﻋﻠﻳﻪ اﻟﻣﺩاﺭ ﻓﻰ ﺗﻠﻙ اﻟﺩاﺭ ﺑﻌﺩ ﻫﺫﻩ اﻟﺩاﺭ ﺇﺫ ﻳﻘﻭﻝ ‪:‬‬
‫ﻭﺻﺑﺭﻯ ﺻﺑﺭ ﻟﻡ ﻳﺭ اﻟﻧﺎﺱ ﻣﺛﻠـﻪ‬
‫ﺳﻬﺎﻣﻰ ﻧـﻭﺭ ﻭاﻟﺿﻼﻝ ﺭﻣﻳـﺗﻰ‬

‫ﻭﻛﺫﻟﻙ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻓﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻧﺎ ﻳﻭﺳﻑ ]ﻗﺎﻝ ﻣﻌﺎﺫ هللا ﺃﻥ ﻧﺄﺧﺫ ﺇﻻ ﻣﻥ ﻭﺟﺩﻧﺎ‬
‫ﻣﺗﺎﻋﻧﺎ ﻋﻧﺩﻩ ﺇﻧـﺎ ﺇﺫاً ﻟظﺎﻟﻣﻭﻥ[[‪ ]2‬ﻭﻗﺩ ﺃﺟﻣﻠﻬﺎ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻓﻰ ﻗﻭﻟﻪ‪:‬‬
‫ﻭﻋﻠﻰ ﻛﺎﻫـﻝ اﻷﻣﻳﻥ ﻣﺗـﺎﻋﻰ‬
‫ﻭﻋﻠﻳﻪ اﻷﻣـﺎﻥ ﻭﻫﻭ اﻟﺻـﺭﻳﻡ‬

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‫ﻭﻟﻛﻥ اﻟﺣﺩﻳﺙ ﻳﻛﻭﻥ ﺃﺟﻣﻝ ﻓﻰ اﻷﺧﻼﻗﻳﺎﺕ ﻟﻣﻥ ﺃﺗﻡ ﻓﻘﻪ اﻟﻌﻘﺎﺋﺩ ﻭﻓﻘﻪ اﻟﻌﺑﺎﺩاﺕ ﺇﻟﻰ ﻓﻘﻪ اﻟﻣﻌﺎﻣﻼﺕ‪،‬‬
‫ﻓﻣﻥ ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ ﺃﻥ ﻳﻛﻭﻥ اﻹﻧﺳﺎﻥ ﻗﻭﻟﻪ ﻟﻠﻧﺎﺱ ﻟﻳﻧﺎ ﻭﻭﺟﻬﻪ ﻣﻧﺑﺳﻁﺎ ﻁﻠﻘﺎ ﻣﻊ اﻟﺑﺭ ﻭاﻟﻔﺎﺟﺭ ﻭاﻟﺳﻧﻰ‬
‫ﻭاﻟﻣﺑﺗﺩﻉ‪ ،‬ﻣﻥ ﻏﻳﺭ ﻣﺩاﻫﻧﺔ ﻭﻣﻥ ﻏﻳﺭ ﺃﻥ ﻳﺗﻛﻠﻡ ﻣﻌﻪ ﺑﻛﻼﻡ ﻳظﻥ ﺃﻧﻪ ﻳﺭﺿﻰ ﻣﺫﻫﺑﻪ‪ ،‬ﻷﻥ هللا ﺗﻌﺎﻟﻰ ﻗﺎﻝ‬
‫ﻟﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ ﻭﺳﻳﺩﻧﺎ ﻫﺎﺭﻭﻥ ﻋﻠﻳﻬﻡ اﻟﺳﻼﻡ ]اﺫﻫﺑﺎ ﺇﻟﻰ ﻓﺭﻋﻭﻥ ﺇﻧﻪ ﻁﻐﻰ ‪ %‬ﻓﻘﻭﻻ ﻟﻪ ﻗﻭﻻ ﻟﻳﻧﺎ[[‪]1‬‬
‫ﻓﺎﻟﻘﺎﺋﻝ ﻟﻳﺱ ﺑﺄﻓﺿﻝ ﻣﻥ ﻣﻭﺳﻰ ﻭﻫﺎﺭﻭﻥ‪ ،‬ﻭاﻟﻔﺎﺟﺭ ﻟﻳﺱ ﺑﺄﺧﺑﺙ ﻣﻥ ﻓﺭﻋﻭﻥ‪ ،‬ﺑﻝ ﻗﺩ ﺃﻣﺭﻫﻣﺎ هللا ﺗﻌﺎﻟﻰ‬
‫ﺑﺎﻟﻠﻳﻥ ﻣﻌﻪ‪.‬‬

‫ﻭﺳُﺋﻠﺕ اﻟﺳﻳﺩﺓ ﻋﺎﺋﺷﺔ ﻋﻥ ُﺧﻠﻘﻪ ﻓﻘﺭﺃﺕ ]ﻗﺩ ﺃﻓﻠﺢ اﻟﻣﺅﻣﻧﻭﻥ[[‪ ]1‬ﺇﻟﻰ ﻋﺷﺭ ﺁﻳﺎﺕ ﻭﻗﺎﻟﺕ‪ :‬ﻣﺎ ﻛﺎﻥ ﺃﺣﺩ‬
‫ﺃﺣﺳﻥ ُﺧﻠﻘﺎ ﻣﻥ ﺭﺳﻭﻝ هللا ‪ ،‬ﻣﺎ ﺩﻋﺎﻩ ﺃﺣﺩ ﻣﻥ اﻟﺻﺣﺎﺑﺔ ﻭﻻ ﻣﻥ ﺃﻫﻝ ﺑﻳﺗﻪ ﺇﻻ ﻗﺎﻝ ﻟﺑﻳﻙ‪ ،‬ﻭﻟﺫﻟﻙ ﻗﺎﻝ هللا‬
‫ﺗﻌﺎﻟﻰ ]ﻭﺇﻧﻙ ﻟﻌﻠﻰ ﺧﻠﻕ ﻋظﻳﻡ[[‪ ]0‬ﻭﻟﻡ ﻳﺫﻛﺭ ﺧﻠﻕ ﻣﺣﻣﻭﺩ ﺇﻻ ﻭﻛﺎﻥ ﻟﻠﻧﺑﻰ ﻣﻧﻪ اﻟﺣظ اﻷﻭﻓﺭ‪.‬‬

‫ﻭﻗﺎﻝ اﻹﻣﺎﻡ اﻟﺟﻧﻳﺩ ‪َ :‬ﺳﻣَّﻰ ُﺧﻠﻘﻪ ﻋظﻳﻣﺎ ﻷﻧﻪ ﻟﻡ ﺗﻛﻥ ﻟﻪ ﻫﻣﺔ ﺳﻭﻯ هللا ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻗﺩ ﺭﻭﻯ ﻋﻧﻪ ﺃﻧﻪ‬
‫ﻗﺎﻝ ﴿ﺃ ّﺩﺑﻧﻰ ﺭﺑﻰ ﺗﺄﺩﻳﺑﺎ ﺣﺳﻧﺎ﴾ ﺇﺫ ﻗﺎﻝ ]ﺧﺫ اﻟﻌﻔﻭ ﻭﺃﻣﺭ ﺑﺎﻟﻌﺭﻑ ﻭﺃﻋﺭﺽ ﻋﻥ اﻟﺟﺎﻫﻠﻳﻥ[[‪ ]1‬ﻓﻠﻣﺎ ﻗﺑﻠﺕ‬
‫ﺫﻟﻙ ﻣﻧﻪ ﻗﺎﻝ ]ﻭﺇﻧﻙ ﻟﻌﻠﻰ ﺧﻠﻕ ﻋظﻳﻡ[ ﻓﺣﺽ ﻋﻠﻰ ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ‪ ،‬ﻟﻣﺎ ﺭُﺗﺏ ﻋﻠﻳﻬﺎ ﻣﻥ اﻟﻣﺣﺑﺔ ﻭﺣﺳﻥ‬
‫اﻟﻌﺷﺭﺓ ﻭﺩﻓﻊ اﻟﺣﺎﺟﺔ ﻭاﻟﻣﻔﺳﺩﺓ‪.‬‬

‫ﻭﺭﻭﻯ اﻟﺑﺧﺎﺭﻯ ﻣﻥ ﺣﺩﻳﺙ ﻫﺷﺎﻡ ﺑﻥ ﻋﺭﻭﺓ ﻋﻥ ﺃﺑﻳﻪ ﻋﻥ ﻋﺑﺩ هللا ﺑﻥ اﻟزﺑﻳﺭ ﻓﻰ ﻗﻭﻟﻪ ]ﺧﺫ اﻟﻌﻔﻭ‬
‫ﻭﺃﻣﺭ ﺑﺎﻟﻌﺭﻑ[ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻧزﻝ هللا ﻫﺫﻩ اﻵﻳﺔ ﺇﻻ ﻓﻰ ﺃﺧﻼﻕ اﻟﻧﺎﺱ‪ ،‬ﻭﺭﻭﻯ ﺳﻔﻳﺎﻥ ﺑﻥ ُﻋ َﻳ ْﻳ َﻧﺔ ﻋﻥ اﻟﺷﻌﺑﻰ‬
‫ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﻥ ﺟﺑﺭﻳﻝ ﻧزﻝ ﻋﻠﻰ اﻟﻧﺑﻰ ﻓﻘﺎﻝ ﻟﻪ اﻟﻧﺑﻰ ﴿ﻣﺎ ﻫﺫا ﻳﺎ ﺟﺑﺭﻳﻝ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺩﺭﻯ ﺣﺗﻰ ﺃﺳﺄﻝ‬
‫ﺭﺑﻰ ﻓﺫﻫﺏ ﻓﻣﻛﺙ ﺳﺎﻋﺔ ﺛﻡ ﺭﺟﻊ ﻓﻘﺎﻝ‪ :‬ﺇﻥ هللا ﺗﻌﺎﻟﻰ ﻳﺄﻣﺭﻙ ﺃﻥ ﺗﻌﻔﻭ ﻋﻣﻥ ظﻠﻣﻙ ﻭﺗﻌﻁﻰ ﻣﻥ ﺣﺭﻣﻙ‬
‫ﻭﺗﺻﻝ ﻣﻥ ﻗﻁﻌﻙ﴾ ﻓﻧظﻣﻪ ﺑﻌﺽ اﻟﺷﻌﺭاء ﻓﻘﺎﻝ‪:‬‬
‫ﻣﻛـﺎﺭﻡ اﻷﺧﻼﻕ ﻓـﻰ ﺛﻼﺛـﺔ‬
‫ﺇﻋﻁﺎء ﻣﻥ ﺗﺣﺭﻣﻪ ﻭﻭﺻـﻝ ﻣـﻥ‬
‫ﻣﻣﻥ ﻛﻣﻠﺕ ﻓﻳـﻪ ﻓﺫﻟﻙ اﻟﻔـﺗﻰ‬
‫ﺗﻘﻁﻌـﻪ ﻭاﻟﻌﻔـﻭ ﻋﻣﻥ اﻋﺗﺩﻯ‬

‫ﻭﻗﺎﻝ ﺳﻳﺩﻯ ﺟﻌﻔﺭ اﻟﺻﺎﺩﻕ‪ :‬ﺃﻣﺭ هللا ﻧﺑﻳﻪ ﺑﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ ﻓﻰ ﻫﺫﻩ اﻵﻳﺔ‪ ،‬ﻭﻟﻳﺱ ﻓﻰ اﻟﻘﺭﺁﻥ ﺁﻳﺔ ﺃﺟﻣﻊ‬
‫ﻟﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ ﻣﻥ ﻫﺫﻩ اﻵﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﴿ﺑﻌﺛﺕ ﻷﺗﻣﻡ ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ﴾‪.‬‬

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 ‫ﻭﻗﺎﻝ اﻟﺷﺎﻋﺭ‪:‬‬
‫ﻛـﻝ اﻷﻣﻭﺭ ﺗزﻭﻝ ﻋﻧـﻙ ﻭﺗﻧﻘﺿﻰ‬
‫ﻭﻟـﻭ ﺃﻧـﻧﻰ ُﺧﻳِّﺭْ ُ‬
‫ﺕ ﻛـﻝ ﻓﺿـﻳﻠﺔ‬
‫ﺇﻻ اﻟﺛﻧــﺎء ﻓﺈﻧــﻪ ﻟـﻙ ﺑـﺎﻕ‬
‫ﻣﺎ اﺧﺗﺭﺕ ﻏﻳﺭ ﻣﻛـﺎﺭﻡ اﻷﺧـﻼﻕ‬

‫ﻓﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ ﻣﻥ ﺗﻠﻙ اﻟزاﻭﻳﺔ ﻫﻰ ﻛﻳﻔﻳﺔ ﻣﻌﺎﻣﻠﺔ اﻟﻧﺎﺱ ﻓﻰ ﺗﺭﻓﻊ ﻋﻥ اﻟﻧزﻭﻝ ﺇﻟﻰ ﻣﺳﺗﻭﻳﺎﺗﻬﻡ ﻓﻰ‬
‫اﻟﺧﺻﺎﻡ ﻭﻓﻰ ﺭﻓﻌﻬﻡ ﺇﺫا ﻛﺎﻧﻭا ﻣﺣﺑﻳﻥ ﺃﻭ ﺗﺎﺑﻌﻳﻥ ﺃﻭ ﻣﺭﻳﺩﻳﻥ ﻭﻗﺩ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬

‫ﺇﻥ اﻟﻧﺎﺱ ﻓﻰ اﻟﻣﻌﺎﻣﻼﺕ ﻋﻠﻰ ﺃﺭﺑﻊ ﺩﺭﺟﺎﺕ‪ ،‬اﻟﻌﻳﻥ ﺑﺎﻟﻌﻳﻥ ﻭاﻟﻛﺎظﻣﻳﻥ اﻟﻐﻳظ ﻭاﻟﻌﺎﻓﻳﻥ ﻋﻥ اﻟﻧﺎﺱ‬
‫ﻭهللا ﻳﺣﺏ اﻟﻣﺣﺳﻧﻳﻥ‪:‬‬
‫ﺃﻣﺎ اﻷﻭﻟﻰ ﻓﻌﻥ اﺑﻥ ﻋﺑﺎﺱ ﻗﻭﻟﻪ ]ﺃﻥ اﻟﻧﻔﺱ ﺑﺎﻟﻧﻔﺱ[[‪ ]4‬ﻗﺎﻝ‪ :‬ﻳﻘﻭﻝ ُﺗﻘﺗﻝ اﻟﻧﻔﺱ ﺑﺎﻟﻧﻔﺱ ﻭ ُﺗﻔﻘﺄ اﻟﻌﻳﻥ‬
‫ﺑﺎﻟﻌﻳﻥ ﻭﻳُﻘﻁﻊ اﻷﻧﻑ ﺑﺎﻷﻧﻑ ﻭ ُﺗﻧـزﻉ اﻟﺳﻥ ﺑﺎﻟﺳﻥ ﻭ ُﺗﻘﺗص اﻟﺟﺭاﺡ ﺑﺎﻟﺟﺭاﺡ‪ ،‬ﻓﻬﺫا ﻳﺳﺗﻭﻯ ﻓﻳﻪ اﻟﻣﺳﻠﻣﻭﻥ‬
‫ﻓﻳﻣﺎ ﺑﻳﻧﻬﻡ ﺭﺟﺎﻟﻬﻡ ﻭﻧﺳﺎﺋﻬﻡ ﺇﺫا ﻛﺎﻥ ﻓﻰ اﻟﻧﻔﺱ ﻭﻣﺎ ﺩﻭﻥ اﻟﻧﻔﺱ‪.‬‬

‫ﻭﻟﻛﻥ ﻫﺫا اﻟﻧﻭﻉ ﻣﻥ اﻟﻣﻌﺎﻣﻼﺕ ﻳﺅﺧﺫ ﻋﻠﻳﻪ ﺑﻘﻭﻝ ﺳﻳﺩﻧﺎ ﻋﻣﺭ (ﺫﻧﺏ ﺑﺫﻧﺏ ﻭاﻟﺑﺎﺩﻯ ﺃظﻠﻡ) ﻓﺈﻥ ﻛﺎﻥ‬
‫اﻟﺑﺎﺩﻯ ﺃظﻠﻡ ﻓﺈﻥ ﺁﺧﺫ ﺣﻘﻪ ﺑﺗﻠﻙ اﻟﻁﺭﻳﻘﺔ ظﺎﻟﻡ ﻭﻫﺫا ﻫﻭ اﻟﺗظﺎﻟﻡ اﻟﺫﻯ ﻗﺎﻝ ﻓﻳﻪ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ﻣﺎ ﺿﺭ ﻟﻭ ﺑﺎﺕ اﻟﻣﺣﺏ ﻭﻗﺩ ﻋﻔﺎ‬
‫ﺇﻥ اﻟﺗظـﺎﻟﻡ ﺑـﺅﺭﺓ اﻹظـﻼﻡ‬

‫ﺃﻣﺎ اﻟﺩﺭﺟﺔ اﻟﺛﺎﻧﻳﺔ ﻓﻰ اﻟﻣﻌﺎﻣﻼﺕ ﻓﻬﻰ ﻛظﻡ اﻟﻐﻳظ ﻭﻣﻠﻙ اﻟﻧﻔﺱ ﻋﻧﺩ اﻟﻐﺿﺏ ﻭﺫﻟﻙ ﻣﻥ ﺃﻋظﻡ اﻟﻌﺑﺎﺩﺓ‬
‫ﻭﺟﻬﺎﺩ اﻟﻧﻔﺱ‪ ،‬ﻓﻘﺎﻝ ﴿ﻟﻳﺱ اﻟﺷﺩﻳﺩ ﺑﺎﻟﺻﺭﻋﺔ ﻭﻟﻛﻥ اﻟﺷﺩﻳﺩ اﻟﺫﻯ ﻳﻣﻠﻙ ﻧﻔﺳﻪ ﻋﻧﺩ اﻟﻐﺿﺏ﴾ ﻭﻗﺎﻝ ﴿ﻣﺎ‬
‫ﻣﻥ ﺟﺭﻋﺔ ﻳﺗﺟﺭﻋﻬﺎ اﻟﻌﺑﺩ ﺧﻳﺭ ﻟﻪ ﻭﺃﻋظﻡ ﺃﺟﺭاً ﻣﻥ ﺟﺭﻋﺔ ﻏﻳظ ﻓﻰ هللا﴾ ﻭﺭﻭﻯ ﺃﻧﺱ ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ‪ :‬ﻳﺎ‬
‫ﺭﺳﻭﻝ هللا ﻣﺎ ﺃﺷﺩ ﻣﻥ ﻛﻝ ﺷﺊ؟ ﻗﺎﻝ ﴿ﻏﺿﺏ هللا﴾ ﻗﺎﻝ ﻓﻣﺎ ﻳﻧﺟﻰ ﻣﻥ ﻏﺿﺏ هللا؟ ﻗﺎﻝ ﴿ﻻ ﺗﻐﺿﺏ﴾‬
‫ﻗﺎﻝ اﻟﻌﺭﺟﻰ‪:‬‬

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 ‫ﻭﺇﺫا ﻏﺿﺑﺕ ﻓﻛﻥ ﻭﻗﻭﺭا ﻛﺎظﻣﺎ‬
‫ﻓﻛﻔﻰ ﺑـﻪ ﺷﺭﻓﺎ ﺗﺻﺑﺭ ﺳـﺎﻋﺔ‬
‫ﻟﻠﻐﻳظ ﺗﺑﺻﺭ ﻣﺎ ﺗﻘﻭﻝ ﻭﺗﺳﻣﻊ‬
‫ﻳﺭﺿﻰ ﺑﻬﺎ ﻋﻧﻙ اﻹﻟﻪ ﻭﺗﺭﻓـﻊ‬

‫ﻭﺭﻭﻯ ﺃﺑﻭ ﺩاﻭﺩ ﻭﺃﺑﻭ ﻋﻳﺳﻰ اﻟﺗﺭﻣﺫﻯ ﻋﻥ ﺳﻬﻝ ﺑﻥ ﻣﻌﺎﺫ ﺑﻥ ﺃﻧﺱ اﻟﺟﻬﻧﻰ ﻋﻥ ﺃﺑﻳﻪ ﻋﻥ اﻟﻧﺑﻰ ﻗﺎﻝ‬
‫﴿ﻣﻥ ﻛظﻡ ﻏﻳظﺎ ﻭﻫﻭ ﻳﺳﺗﻁﻳﻊ ﺃﻥ ﻳﻧﻔﺫﻩ ﺩﻋﺎﻩ هللا ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ ﻋﻠﻰ ﺭﺅﻭﺱ اﻟﺧﻼﺋﻕ ﺣﺗﻰ ﻳﺧﻳﺭﻩ ﻓﻰ ﺃﻯ‬
‫اﻟﺣﻭﺭ ﺷﺎء﴾‪.‬‬

‫ﺃﻣﺎ ﻋﻥ اﻟﺩﺭﺟﺔ اﻟﺛﺎﻟﺛﺔ ﻗﺎﻝ زﻳﺩ ﺑﻥ ﺃﺳﻠﻡ ]ﻭاﻟﻌﺎﻓﻳﻥ ﻋﻥ اﻟﻧﺎﺱ[[‪ ]1‬ﻋﻥ ظﻠﻣﻬﻡ ﻭﺇﺳﺎءﺗﻬﻡ‪ ،‬ﻓﻣﺩﺡ هللا‬
‫ﺗﻌﺎﻟﻰ اﻟﺫﻳﻥ ﻳﻐﻔﺭﻭﻥ ﻋﻧﺩ اﻟﻐﺿﺏ ﻭﺃﺛﻧﻰ ﻋﻠﻳﻬﻡ ﻓﻘﺎﻝ ]ﻭﺇﺫا ﻣﺎ ﻏﺿﺑﻭا ﻫﻡ ﻳﻐﻔﺭﻭﻥ[[‪ ]9‬ﻭﻗﺎﻝ ﻋﺭﻭﺓ ﺑﻥ‬
‫اﻟزﺑﻳﺭ ﻓﻰ اﻟﻌﻔﻭ‪:‬‬
‫ﻟﻥ ﻳﺑﻠﻎ اﻟﻣﺟﺩ ﺃﻗﻭاﻡ ﻭﺇﻥ ﺷـﺭﻓﻭا‬
‫ﻭﻳُﺷﺗﻣﻭا ﻓﺗﺭﻯ اﻷﻟﻭاﻥ ﻣﺷﺭﻗـﺔ‬
‫ﺣﺗﻰ ﻳﺫﻟﻭا ﻭﺇﻥ ﻋـزﻭا ﻷﻗـﻭاﻡ‬
‫ﻻ ﻋﻔﻭ ﺫﻝ ﻭﻟﻛﻥ ﻋﻔﻭ ﺇﻛـﺭاﻡ‬

‫ﻭﺭﻭﻯ ﺃﻧﺱ ﻋﻥ اﻟﻧﺑﻰ ﺃﻧﻪ ﻗﺎﻝ ﴿ﺇﺫا ﻛﺎﻥ ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ ﻧﺎﺩﻯ ﻣﻧﺎﺩ ﻣﻥ ﻛﺎﻥ ﺃﺟﺭﻩ ﻋﻠﻰ هللا ﻓﻠﻳﺩﺧﻝ‬
‫اﻟﺟﻧﺔ ﻓﻳﻘﺎﻝ ﻣﻥ ﺫا اﻟﺫﻯ ﺃﺟﺭﻩ ﻋﻠﻰ هللا ﻓﻳﻘﻭﻡ اﻟﻌﺎﻓﻭﻥ ﻋﻥ اﻟﻧﺎﺱ ﻳﺩﺧﻠﻭﻥ اﻟﺟﻧﺔ ﺑﻐﻳﺭ ﺣﺳﺎﺏ﴾ ﺫﻛﺭﻩ‬
‫اﻟﻣﺎﻭﺭﺩﻯ‪.‬‬

‫ﻭﻗﺎﻝ اﺑﻥ اﻟﻣﺑﺎﺭﻙ‪ :‬ﻛﻧﺕ ﻋﻧﺩ اﻟﻣﻧﺻﻭﺭ ﺟﺎﻟﺳﺎ ﻓﺄﻣﺭ ﺑﻘﺗﻝ ﺭﺟﻝ‪ ،‬ﻓﻘﻠﺕ ﻳﺎ ﺃﻣﻳﺭ اﻟﻣﺅﻣﻧﻳﻥ ﻗﺎﻝ ﺭﺳﻭﻝ‬
‫هللا ﴿ﺇﺫا ﻛﺎﻥ ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ ﻧﺎﺩﻯ ﻣﻧﺎﺩ ﺑﻳﻥ ﻳﺩﻯ هللا ﻋز ﻭﺟﻝ ﻣﻥ ﻛﺎﻧﺕ ﻟﻪ ﻳﺩ ﻋﻧﺩ هللا ﻓﻠﻳﺗﻘﺩﻡ ﻓﻼ ﻳﺗﻘﺩﻡ‬
‫ﺇﻻ ﻣﻥ ﻋﻔﺎ ﻋﻥ ﺫﻧﺏ﴾ ﻓﺄﻣﺭ ﺑﺈﻁﻼﻗﻪ‪.‬‬

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‫ﻭﺃﺧﺭﺝ ﺗﻣﺎﻡ ﻓﻰ ﻓﻭاﺋﺩﻩ ﻭاﺑﻥ ﻋﺳﺎﻛﺭ ﻋﻥ اﺑﻥ ﻋﻣﺭ ﻋﻥ اﻟﻧﺑﻰ ﻗﺎﻝ ﴿ﺧﻳﺎﺭ ﺃﻣﺗﻰ ﺧﻣﺳﻣﺎﺋﺔ ﻭاﻷﺑﺩاﻝ‬
‫ﺃﺭﺑﻌﻭﻥ ﻓﻼ اﻟﺧﻣﺳﻣﺎﺋﺔ ﻳﻧﻘﺻﻭﻥ ﻭﻻ اﻷﺭﺑﻌﻭﻥ ﻳﻧﻘﺻﻭﻥ ﻭﻛﻠﻣﺎ ﻣﺎﺕ ﺑﺩﻝ ﺃﺩﺧﻝ هللا ﻋز ﻭﺟﻝ ﻣﻥ‬
‫اﻟﺧﻣﺳﻣﺎﺋﺔ ﻣﻛﺎﻧﻪ ﻭﺃﺩﺧﻝ ﻓﻰ اﻷﺭﺑﻌﻳﻥ ﻣﻛﺎﻧﻬﻡ ﻓﻼ اﻟﺧﻣﺳﻣﺎﺋﺔ ﻳﻧﻘﺻﻭﻥ ﻭﻻ اﻷﺭﺑﻌﻭﻥ ﻳﻧﻘﺻﻭﻥ‪ ،‬ﻓﻘﺎﻟﻭا‪:‬‬
‫ﻳﺎ ﺭﺳﻭﻝ هللا ﺩﻟﻧﺎ ﻋﻠﻰ ﺃﻋﻣﺎﻝ ﻫﺅﻻء؟ ﻓﻘﺎﻝ‪ :‬ﻫﺅﻻء ﻳﻌﻔﻭﻥ ﻋﻣﻥ ظﻠﻣﻬﻡ ﻭﻳﺣﺳﻧﻭﻥ ﺇﻟﻰ ﻣﻥ ﺃﺳﺎء ﺇﻟﻳﻬﻡ‬
‫ﻭﻳﻭاﺳﻭﻥ ﻣﻣﺎ ﺁﺗﺎﻫﻡ هللا‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺗﺻﺩﻳﻕ ﺫﻟﻙ ﻓﻰ ﻛﺗﺎﺏ هللا ]ﻭاﻟﻛﺎظﻣﻳﻥ اﻟﻐﻳظ ﻭاﻟﻌﺎﻓﻳﻥ ﻋﻥ اﻟﻧﺎﺱ ﻭهللا‬
‫ﻳﺣﺏ اﻟﻣﺣﺳﻧﻳﻥ[‪.‬‬

‫ﻭﺃﺧﺭﺝ اﻟﺩﻳﻠﻣﻰ ﻋﻥ ﺃﻧﺱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ هللا ﴿ﺭﺃﻳﺕ ﻟﻳﻠﺔ ﺃﺳﺭﻯ ﺑﻰ ﻗﺻﻭﺭا ﻣﺳﺗﻭﻳﺔ ﻋﻠﻰ اﻟﺟﻧﺔ‬
‫ﻓﻘﻠﺕ ﻳﺎ ﺟﺑﺭﻳﻝ ﻟﻣﻥ ﻫﺫا؟ ﻓﻘﺎﻝ‪ :‬ﻟﻠﻛﺎظﻣﻳﻥ اﻟﻐﻳظ ﻭاﻟﻌﺎﻓﻳﻥ ﻋﻥ اﻟﻧﺎﺱ ﻭهللا ﻳﺣﺏ اﻟﻣﺣﺳﻧﻳﻥ﴾‪.‬‬

‫ﺃﻣﺎ اﻟﺩﺭﺟﺔ اﻟﺭاﺑﻌﺔ ﻓﻬﻰ اﻹﺣﺳﺎﻥ ﻟﻣﻥ ﺃﺳﺎء ﺇﻟﻳﻙ‪ ،‬ﻓﻘﺩ ﺭﻭﻯ ﺃﻥ ﺭﺟﻼ ﺧﺎﺽ ﻓﻰ ﺳﻳﺩﻯ ﻋﻠﻰ زﻳﻥ‬
‫اﻟﻌﺎﺑﺩﻳﻥ ﻓﺄﺧﺑﺭﻩ اﻟﻧﺎﺱ‪ ،‬ﻓﻠﻣﺎ ﺟﻥ اﻟﻠﻳﻝ ﺃﺧﺫ ﺳﻳﺩﻯ ﻋﻠﻰ ﺻُﺭَّ ﺓ ﻣﻥ اﻟﻣﺎﻝ ﻭﻁﺭﻕ ﺑﺎﺏ اﻟﺭﺟﻝ ﻓﻠﻣﺎ ﻓﺗﺢ‬
‫اﻟﺑﺎﺏ َﻗ َّﺩﻡ ﻟﻪ اﻟﺻُﺭَّ ﺓ ﻭﻗﺎﻝ ﻟﻪ ﺑﻠﻐﻧﻰ ﺃﻧﻙ اﻟﻳﻭﻡ ﺃﻫﺩﻳﺕ ﺇﻟﻰ ﺣﺳﻧﺎﺗﻙ ﻓﺗﻭاﺭﻯ اﻟﺭﺟﻝ ﺧﺟﻼ ﻣﻥ ﻛﺭﻡ‬
‫ﺳﻳﺩﻯ ﻋﻠﻰ زﻳﻥ اﻟﻌﺑﺎﺩ ﻭﺻﺎﺭ ﻣﻥ ﺃﺷﺩ اﻟﻣﺣﺑﻳﻥ ﻟﻪ‪.‬‬

‫ﻭﺭﻭﻯ ﻋﻥ ﻣﻳﻣﻭﻥ ﺑﻥ ﻣﻬﺭاﻥ ﺃﻥ ﺟﺎﺭﻳﺗﻪ ﺟﺎءﺕ ﺫاﺕ ﻳﻭﻡ ﺑﺻﺣﻔﺔ ﻓﻳﻬﺎ ﻣﺭﻗﺔ ﺣﺎﺭﺓ‪ ،‬ﻭﻋﻧﺩﻩ ﺃﺿﻳﺎﻑ‬
‫ﻓﻌﺛﺭﺕ ﻓﺻﺑﺕ اﻟﻣﺭﻗﺔ ﻋﻠﻳﻪ‪ ،‬ﻓﺄﺭاﺩ ﻣﻳﻣﻭﻥ ﺃﻥ ﻳﺿﺭﺑﻬﺎ‪ ،‬ﻓﻘﺎﻟﺕ اﻟﺟﺎﺭﻳﺔ‪ :‬ﻳﺎ ﻣﻭﻻﻯ‪ ،‬اﺳﺗﻌﻣﻝ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‬
‫]ﻭاﻟﻛﺎظﻣﻳﻥ اﻟﻐﻳظ[ ﻗﺎﻝ ﻟﻬﺎ‪ :‬ﻛظﻣﺕ ﻏﻳظﻰ‪ ،‬ﻓﻘﺎﻟﺕ‪ :‬اﻋﻣﻝ ﺑﻣﺎ ﺑﻌﺩﻩ ]ﻭاﻟﻌﺎﻓﻳﻥ ﻋﻥ اﻟﻧﺎﺱ[‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺩ‬
‫ﻋﻔﻭﺕ ﻋﻧﻙ‪ ،‬ﻓﻘﺎﻟﺕ اﻟﺟﺎﺭﻳﺔ‪] :‬ﻭهللا ﻳﺣﺏ اﻟﻣﺣﺳﻧﻳﻥ[ ﻗﺎﻝ ﻣﻳﻣﻭﻥ‪ :‬ﻗﺩ ﺃﺣﺳﻧﺕ ﺇﻟﻳﻙ‪ ،‬ﻓﺄﻧﺕ ﺣﺭﺓ ﻟﻭﺟﻪ هللا‬
‫ﺗﻌﺎﻟﻰ‪.‬‬

‫ﻭﺭﻭﻯ ﻋﻥ اﻷﺣﻧﻑ ﺑﻥ ﻗﻳﺱ ﻣﺛﻠﻪ ﻓﻠﻣﺎ ﺳﺄﻟﻭﻩ ﻫﻝ ﺭﺃﻳﺕ ﺃﺣﻠﻡ ﻣﻧﻙ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻡ‪ ،‬ﻭﺗﻌﻠﻣﺕ ﻣﻧﻪ اﻟﺣﻠﻡ‪،‬‬
‫ﻗﻳﻝ‪ :‬ﻭﻣﻥ ﻫﻭ؟ ﻗﺎﻝ‪ :‬ﻗﻳﺱ ﺑﻥ ﻋﺎﺻﻡ اﻟﻣﻧﻘﺭﻯ‪ ،‬ﺣﺿﺭﺗﻪ ﻳﻭﻣﺎ ﻭﻫﻭ ﻣُﺣْ َﺗ ٍ‬
‫ﺏ ﻳﺣﺩﺛﻧﺎ ﺇﺫ ﺟﺎءﻭا ﺑﺎﺑﻥ ﻟﻪ ﻗﺗﻳﻝ‬
‫ﻭاﺑﻥ ﺃخ ﻟﻪ ﻛﺗﻳﻑ‪ ،‬ﻓﻘﺎﻟﻭا‪ :‬ﺇﻥ ﻫﺫا ﻗﺗﻝ اﺑﻧﻙ ﻫﺫا‪ ،‬ﻓﻠﻡ ﻳﻘﻁﻊ ﺣﺩﻳﺛﻪ ﻭﻻ ﻧﻘﺽ ﺣﺑﻭﺗﻪ‪ ،‬ﺣﺗﻰ ﺇﺫا ﻓﺭﻍ ﻣﻥ‬
‫اﻟﺣﺩﻳﺙ اﻟﺗﻔﺕ ﺇﻟﻳﻬﻡ ﻓﻘﺎﻝ‪ :‬ﺃﻳﻥ اﺑﻧﻰ ﻓﻼﻥ؟ ﻓﺟﺎءﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺑﻧﻰ ﻗﻡ ﺇﻟﻰ اﺑﻥ ﻋﻣﻙ ﻓﺄﻁﻠﻘﻪ‪ ،‬ﻭﺇﻟﻰ ﺃﺧﻳﻙ‬
‫ﻓﺎﺩﻓﻧﻪ‪ ،‬ﻭﺇﻟﻰ ﺃﻡ اﻟﻘﺗﻳﻝ ﻓﺄﻋﻁﻬﺎ ﻣﺎﺋﺔ ﻧﺎﻗﺔ ﻓﺈﻧﻬﺎ ﻏﺭﻳﺑﺔ ﻟﻌﻠﻬﺎ ﺗﺳﻠﻭ ﻋﻧﻪ‪.‬‬

‫ﺛﻡ ﻳﺄﺗﻰ اﻟﺩﻭﺭ ﻓﻰ اﻟﺣﺩﻳﺙ ﻋﻥ اﻟﺷﺎﺋﻌﺎﺕ ﻭﺧﻁﺭﻫﺎ اﻟﻣﺩﻣﺭ ﻋﻠﻰ اﻟﻣﺟﺗﻣﻌﺎﺕ َﻋﻠَّﻧﺎ ﻧﺗﺳﺎءﻝ ﻛﻳﻑ ﺗﺑﺩﺃ‬
‫اﻟﺷﺎﺋﻌﺔ؟ ﻭﻳﻛﻭﻥ ﻟﻬﺎ ﺩﻭﺭ ﻓﻰ ﺗﻔﻛﻙ اﻟﻣﺟﺗﻣﻊ؟‬

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‫ﺗﻧﺷﺄ اﻟﺷﺎﺋﻌﺔ ﻟﻌﺩﻡ ﻭﺟﻭﺩ ﻗﻧﺎﺓ اﺗﺻﺎﻝ ﺑﻳﻥ ﻣﺻﺩﺭ اﻟﺷﺎﺋﻌﺔ ﻭاﻟﻧﺎﺱ اﻟﺗﻰ ﺗﻧﺗﺷﺭ ﺑﻳﻧﻬﻡ ﺗﻠﻙ اﻟﺷﺎﺋﻌﺔ‪،‬‬
‫ﻭﺑﺎﻟﺗﺎﻟﻰ ﺗﺟﺩ ﺗﻠﻙ اﻟﺷﺎﺋﻌﺔ ﻣﻧﺎخ اﻟﻧﻣﻭ ﻭاﻻزﺩﻫﺎﺭ‪ ،‬ﻭﻓﻰ ﻫﺫا اﻟﻣﻧﺎخ ﺗﻐﻳﺏ اﻟﺷﻔﺎﻓﻳﺔ ﻓﻰ ﻣﻌظﻡ اﻷﺣﻳﺎﻥ‬
‫ﻭﻳﺗﺭﻋﺭﻉ ﻋﺩﻡ اﻟﺛﻘﺔ ﺑﻳﻥ اﻷﺷﺧﺎص‪ ،‬ﻭﻓﻰ ﻣﻧﺎخ ﻛﻬﺫا ﻳﺻﺑﺢ اﻧﺗﺷﺎﺭ اﻟﺷﺎﺋﻌﺔ ﻛﺎﻧﺗﺷﺎﺭ اﻟﻧﺎﺭ ﻓﻰ اﻟﻬﺷﻳﻡ‪.‬‬
‫ﻭﻫﻰ اﺣﺩﻯ اﻟﻭﺳﺎﺋﻝ اﻟﻣﺳﺗﺧﺩﻣﺔ ﻓﻰ اﻟﺣﺭﺏ اﻟﻧﻔﺳﻳﺔ ﻭاﻟﺗﻰ ﻳﺗﻡ اﻟﻠﺟﻭء ﺇﻟﻳﻬﺎ ﻓﻰ ﺃﻭﻗﺎﺕ اﻟﺣﺭﻭﺏ ﻣﻥ‬
‫ﺃﺟﻝ زﻋزﻋﺔ ﺻﻔﻭﻑ اﻟﻣﺣﺎﺭﺑﻳﻥ ﻭﺇﺿﻌﺎﻑ ﺛﻘﺗﻬﻡ ﺑﺄﻧﻔﺳﻬﻡ‪.‬‬

‫ﻓﻘﺩ ﺣﺩﺙ ﻓﻰ ﺃﻋﻘﺎﺏ ﻏزﻭﺓ ﺃﺣﺩ ﺃﻥ ﺃﺧﺫﺕ ﻗﺭﻳش ﺗﻧﺷﺭ اﻟﺷﺎﺋﻌﺎﺕ ﺑﻳﻥ اﻟﻌﺭﺏ ﺃﻧﻬﺎ ﺣﻁﻣﺕ ﺩﻭﻟﺔ‬
‫اﻹﺳﻼﻡ ﻭﺃﻧﻬﺎ ﻋﻠﻰ ﻭﺷﻙ اﻟﻘﺿﺎء ﻋﻠﻳﻬﺎ‪ ،‬ﻓﻁﻣﻌﺕ ﻗﺑﺎﺋﻝ اﻟﻌﺭﺏ ﺑﺎﻟﻣﺳﻠﻣﻳﻥ ﻭﺃﺧﺫﻭا َﻳﻌﺩﻭﻥ ﻟإلﻏﺎﺭﺓ ﻋﻠﻰ‬
‫اﻟﻣﺩﻳﻧﺔ‪ ،‬ﻓﺄﺭﺳﻝ اﻟﻧﺑﻰ ﺃﺑﺎ ﺳﻠﻣﺔ ﺑﻥ ﻋﺑﺩ اﻷﺳﺩ ﻓﻰ ﻣﺎﺋﺔ ﻭﺧﻣﺳﻳﻥ ﻣﻥ ﺃﺻﺣﺎﺑﻪ ﺇﻟﻰ ﺑﻧﻰ ﺃﺳﺩ ﻓﺑﺎﻏﺗﻬﻡ‬
‫ﻭﺷﺗﺕ ﺷﻣﻠﻬﻡ‪ ،‬ﻭﻋﺎﺩ ﺇﻟﻰ اﻟﻣﺩﻳﻧﺔ ﻏﺎﻧﻣﺎ‪.‬‬

‫ﻓﻛﺎﻧﺕ اﻟﺷﺎﺋﻌﺔ ﻣﺻﺩﺭ ﻫﻼﻙ ﻭﺧﺭاﺏ ﻭﻫﻰ ﻛﺫﻟﻙ ﻓﻰ ﻛﻝ اﻷﻭﻗﺎﺕ‪ ،‬ﻓﻳﺟﺏ ﻋﻠﻰ اﻟﻣﺳﻠﻡ اﻟﺗﺄﻛﺩ ﻣﻥ‬
‫اﻟﺧﺑﺭ ﻗﺑﻝ ﺃﻥ ﻳﻛﻭﻥ ﺳﺑﺑﺎ ﻓﻰ ﻧﺷﺭ ﺃﻛﺫﻭﺑﺔ ﻋﺎﺭﻳﺔ ﻣﻥ اﻟﺻﺣﺔ ﻭاﻟﺣﻘﻳﻘﺔ ﻗﺩ ﺗﺗﺳﺑﺏ ﻓﻰ ﺧﺻﻭﻣﺔ ﺃﻭ ﻗﺗﻝ‬
‫ﻧﻔﺱ ﺃﻭ ﺗﻔﺭﻳﻕ ﺷﻣﻝ اﻟﺟﻣﺎﻋﺔ اﻟﺗﻰ ﺣﺽ ﺭﺳﻭﻝ هللا ﻋﻠﻰ ﺃُﻟﻔﺗﻬﺎ ﺑﻘﻭﻟﻪ (اﻟﺟﻣﺎﻋﺔ اﻟﺟﻣﺎﻋﺔ ﺇﻧﻣﺎ ﻳﺄﻛﻝ‬
‫اﻟﺫﺋﺏ اﻟﻘﺎﺻﻳﺔ)‪.‬‬

‫ﻛﻳﻔﻳﺔ ﻣﺣﺎﺭﺑﺔ اﻟﺷﺎﺋﻌﺎﺕ‬

‫ﻟﻳﺱ ﻫﻭ ﺑﺎﻷﻣﺭ اﻟﺳﻬﻝ ﻭﻟﻛﻥ ﺗﻭﺟﺩ ﻁﺭﻕ ﻳﻣﻛﻧﻧﺎ ﻣﻥ ﺧﻼﻟﻬﺎ ﻣﻌﺎﻟﺟﺔ ﺃﻭ ﻣﻛﺎﻓﺣﺔ اﻟﺷﺎﺋﻌﺔ ﺇﻥ ﻟﻡ ﻧﺗﻣﻛﻥ‬
‫ﻣﻥ اﻟﻘﺿﺎء ﻋﻠﻳﻬﺎ ﻛﻠﻳﺔ‪ ،‬ﻓﺗﻭﻓﺭ ﺁﻟﻳﺔ ﻣﻧﻬﺟﻳﺔ ﻟﻠﺗﻌﺎﻣﻝ ﻣﻊ ﺃﻯ ﺷﺎﺋﻌﺔ ﺃﻣﺭ ﻫﺎﻡ ﻭﺗﻌﺗﻣﺩ ﺗﻠﻙ اﻵﻟﻳﺔ ﻋﻠﻰ‬
‫ﺛﻼﺙ ﺧﻁﻭاﺕ ﺃﺳﺎﺳﻳﺔ ﻫﻰ‪:‬‬
‫اﻷﻭﻟﻰ‪ :‬ﺗﺣﺩﻳﺩ اﻟﺷﺎﺋﻌﺔ اﻟﺗﻰ ﺗﻧﺗﺷﺭ ﺑﺎﻟﺿﺑﻁ ﻭﻣﺻﺩﺭﻫﺎ ﻭﻫﻰ اﻟﻣﺭﺣﻠﺔ اﻷﻭﻟﻰ ﻭﻳﺗﻡ اﻻﻋﺗﻣﺎﺩ ﻋﻠﻰ ﻓﺭﻕ‬
‫ﻣﻥ اﻟﻣﺟﺗﻬﺩﻳﻥ ﻓﻰ ﻣﺟﺎﻝ اﻟﻧﺷﺎﻁ اﻻﺟﺗﻣﺎﻋﻰ ﻟﺗﺣﻘﻳﻕ ﺗﻠﻙ اﻟﻐﺎﻳﺔ‪.‬‬

‫ﻭاﻟﺛﺎﻧﻳﺔ‪ :‬ﺻﻳﺎﻏﺔ اﺳﺗﺭاﺗﻳﺟﻳﺔ ﻓﻌﺎﻟﺔ ﻟﻣﻌﺭﻓﺔ ﺃﻯ اﻟﺷﺎﺋﻌﺎﺕ ﺻﺣﻳﺢ ﻭﺃﻳﻬﺎ ﺧﻁﺄ‪ ،‬ﻭﻓﻰ ﺑﻌﺽ اﻟﺣﺎﻻﺕ‬
‫ﻳﻛﻭﻥ ﺟزء ﻣﻥ اﻟﺷﺎﺋﻌﺔ ﺻﺣﻳﺣﺎ ﻭاﻵﺧﺭ ﻏﻳﺭ ﺫﻟﻙ‪ ،‬ﻭﻳﺗﻡ اﻟﺗﻐﻠﺏ ﻋﻠﻰ ﺗﻠﻙ اﻟﺻﻌﻭﺑﺎﺕ ﻣﻥ ﺧﻼﻝ ﺗﺷﻛﻳﻝ‬
‫ﻟﺟﺎﻥ ﺗﺿﻡ ﺃﺷﺧﺎﺻﺎ ﻳﻣﻛﻧﻬﻡ اﻟﻭﺻﻭﻝ ﺇﻟﻰ ﻣﻌﻠﻭﻣﺎﺕ ﺩﻗﻳﻘﺔ ﺣﻭﻝ ﺃﻯ ﺷﺎﺋﻌﺔ‪.‬‬

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‫ﻭاﻟﺧﻁﻭﺓ اﻟﺛﺎﻟﺛﺔ ﻟﻠﺗﻌﺎﻣﻝ ﻣﻊ اﻟﺷﺎﺋﻌﺔ‪ :‬ﻫﻰ ﻋﻣﻠﻳﺔ ﺗﺻﺣﻳﺢ اﻟﺷﺎﺋﻌﺔ‪ ،‬ﻭﻫﻧﺎ ﺗﻠﻌﺏ ﻭﺳﺎﺋﻝ اﻹﻋﻼﻡ ﺩﻭﺭا‬
‫ﻛﺑﻳﺭا ﻓﻰ اﻟﻣﺳﺄﻟﺔ‪ ،‬ﺣﻳﺙ ﺗﺻﺣﺢ اﻟﻣﻌﻠﻭﻣﺎﺕ اﻟﺧﺎﻁﺋﺔ ﻣﻥ ﺧﻼﻝ ﻧﺷﺭ اﻟﻣﻌﻠﻭﻣﺎﺕ اﻟﺗﻰ ﺗﺗﻭﺻﻝ ﺇﻟﻳﻬﺎ‬
‫ﺟﻬﻭﺩ اﻟﺗﺣﻛﻡ ﻓﻰ اﻟﺷﺎﺋﻌﺔ اﻟﺗﻰ ﺃﺷﺭﻧﺎ ﺇﻟﻳﻬﺎ ﺁﻧﻔﺎ‪.‬‬

‫ﻭﻻ ﻳﺧﻠﻭ ﺗﺎﺭﻳﺦ اﻷﻧﺑﻳﺎء ﻭاﻟﺭﺳﻝ ﺃﻧﻔﺳﻬﻡ ﻣﻥ ﻗﺫاﺋﻑ اﻟﺷﺎﺋﻌﺎﺕ اﻟﺗﻰ ﺃﻁﻠﻘﻬﺎ ﻋﻠﻳﻬﻡ ﺧﺻﻭﻣﻬﻡ ﻭﺃﻋﺩاﺅﻫﻡ‪،‬‬
‫ﻭﻟﻛﻧﻬﺎ ﻓﻰ اﻟﻧﻬﺎﻳﺔ اﻧﻘﺑﻠﺕ ﻋﻠﻰ ﻣ َُﺭﻭِّ ِﺟﻳ َﻬﺎ‪.‬‬
‫ﻓﻧﺑﻰ هللا ﻧﻭﺡ ﻋﻠﻳﻪ اﻟﺳﻼﻡ ﺃُﻁﻠﻘﺕ ﻋﻠﻳﻪ اﻟﺷﺎﺋﻌﺎﺕ ﻭﻗﺫﻓﻭﻩ ﺑﺎﻟﻛﺫﺏ ﻭاﻟﺿﻼﻝ ﻭاﻟﺟﻧﻭﻥ‪.‬‬
‫َّﺏ ﻟﻪ‬
‫ﻭﻛﺫﻟﻙ ﻧﺑﻰ هللا ﻫﻭﺩ ﻋﻠﻳﻪ اﻟﺳﻼﻡ‪ ،‬ﻭﺻﻔﻪ ﻗﻭﻣﻪ ﺑﺎﻟﺳﻔﺎﻫﺔ‪ ،‬ﺑﻝ ﺃﺷﻳﻊ ﺃﻧﻪ ﺃﺻﻳﺏ ﺑﻣﺱ ﻓﻰ ﻋﻘﻠﻪ َﺳﺑ َ‬
‫اﻟﻬﺫﻳﺎﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻭﺳﻰ ﻋﻠﻳﻪ اﻟﺳﻼﻡ ﻓﻘﺩ اﺗﻬﻣﻪ ﻗﻭﻣﻪ ﺑﺎﻟﺳﺣﺭ ﻭاﻟﺟﻧﻭﻥ ﻭاﻟﻛﺫﺏ ﻭاﻟﻔﺳﺎﺩ ﻓﻰ اﻷﺭﺽ‪.‬‬

‫ﻭﻛﺎﻧﺕ ﻣﺭﻳﻡ اﻟﺑﺗﻭﻝ ﺃﻛﺛﺭ َﻣﻥ ﺗﺿﺭﺭﺕ ﺑﺎﻟﺷﺎﺋﻌﺎﺕ ﻷﻧﻬﺎ ﻣﺳﺕ ﺷﺭﻓﻬﺎ ﻭﻫﻰ ﺃﻁﻬﺭ ﻧﺳﺎء اﻟﻌﺎﻟﻣﻳﻥ‪،‬‬
‫ﻭﻟﻭﻻ ﻋﻧﺎﻳﺔ هللا ﺑﻬﺎ ﻓﻛﺎﻧﺕ ﺗﻠﻙ اﻟﻣﻌﺟزﺓ اﻟﺗﻰ ﺟﻌﻠﺕ ﻣﻥ ﻭﻟﻳﺩﻫﺎ ﻳﺗﻛﻠﻡ ﻭﻫﻭ ﻓﻰ اﻟﻣﻬﺩ ﻟﻳﻘﻁﻊ ﺩاﺑﺭ اﻟﻔﺗﻧﺔ‬
‫اﻟﺗﻰ ﺃﺣﺎﻁﺕ ﺑﻬﺎ ﻭﻟﻳﺧﺭﺱ ﻛﻝ اﻷﻟﺳﻧﺔ اﻟﺗﻰ ﺗﺟﺭﺃﺕ ﻋﻠﻳﻬﺎ‪.‬‬

‫ﺃﻣﺎ ﻧﺑﻳﻧﺎ اﻟﻛﺭﻳﻡ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻓﻘﺩ ﺣُﻭﺻﺭ ﺑﻛﻝ ﺃﻧﻭاﻉ اﻟﺷﺎﺋﻌﺎﺕ ﻣﻧﺫ ﺑﻌﺛﺗﻪ‪ ،‬ﻓﺎﺗﻬﻣﻭﻩ ﺑﺎﻟﻛﻔﺭ ﻭاﻟﺟﻧﻭﻥ‪،‬‬
‫ﻭﻓﻰ ﻭاﻗﻌﺔ اﻹﺳﺭاء ﻭاﻟﻣﻌﺭاﺝ اﺗﻬﻣﻭﻩ ﺑﺎﻟﻛﺫﺏ‪ ،‬ﻭﻧﺑﻪ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ ﺇﻟﻰ اﻟﺩﻭﺭ اﻟﺫﻯ ﻟﻌﺑﻪ اﻟﻳﻬﻭﺩ ﻓﻰ‬
‫اﻟﻣﺩﻳﻧﺔ ﻭﻛﺫﻟﻙ اﻟﻣﻧﺎﻓﻘﻭﻥ ﻓﻰ ﺗﺭﺩﻳﺩ اﻟﺷﺎﺋﻌﺎﺕ ﺑﻣﺧﺗﻠﻑ ﺃﻧﻭاﻋﻬﺎ‪ ،‬ﻭﺗﻛﺭﺭ ﺫﻟﻙ ﻓﻰ ﻭاﻗﻌﺔ زﻭاﺟﻪ ﺑﺎﻟﺳﻳﺩﺓ‬
‫زﻳﻧﺏ ﺑﻧﺕ ﺟﺣش ﺭﺿﻰ هللا ﻋﻧﻬﺎ ﺑﻌﺩ ﺃﻥ ﻁﻠﻘﻬﺎ زﻳﺩ ﺑﻥ ﺣﺎﺭﺛﺔ‪ ،‬ﻭﻛﺫﻟﻙ ﻓﻰ ﻭاﻗﻌﺔ ﺣﺩﻳﺙ اﻹﻓﻙ‬
‫اﻟﺷﻬﻳﺭﺓ اﻟﺗﻰ ﻣﺳﺕ زﻭﺟﺗﻪ اﻟﺳﻳﺩﺓ ﻋﺎﺋﺷﺔ ﺭﺿﻰ هللا ﻋﻧﻬﺎ ﻓﻰ ﺷﺭﻓﻬﺎ‪ ،‬ﻭﻟﻛﻥ هللا ﻫﻭ اﻟﺫﻯ ﺃظﻬﺭ‬
‫ﺑﺭاءﺗﻬﺎ ﺑآﻳﺎﺕ اﻹﻓﻙ اﻟﻣﻌﺭﻭﻓﺔ ﻓﻰ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ‪ ،‬ﻟﻳﻌﻠﻭ ﺻﻭﺕ اﻟﺣﻕ ﻋﻠﻰ ﺻﻭﺕ اﻟﺑﺎﻁﻝ ﻭﻟﺗﺻﺑﺢ ﻫﺫﻩ‬
‫اﻟﻭاﻗﻌﺔ ﻓﺭﺻﺔ ﻟﻛﻰ ﻳﺗﻌﻠﻡ اﻟﻣﺳﻠﻣﻭﻥ ﻣﺩﻯ ﻓﺩاﺣﺔ ﻣﺎ ﻳﺭﺗﻛﺑﻪ ﻣﻥ ﻳﻁﻠﻕ اﻟﺷﺎﺋﻌﺔ ﻭﻣﻥ ﻳ َُﺭﻭِّ ﺝْ ﻟﻬﺎ‪ ،‬ﺑﻝ ﻭﻣﻥ‬
‫ﻳﺻﺩﻗﻬﺎ ﺃﻳﺿﺎ ﺑﺎﻋﺗﺑﺎﺭ ﺃﻧﻪ ﻳﺳﺎﻋﺩ ﻋﻠﻰ اﻧﺗﺷﺎﺭﻫﺎ‪.‬‬

‫ﻭﻻﺑﺩ ﻟﻠﻣﺗﻠﻘﻰ ﻟﻠﺷﺎﺋﻌﺔ ﻣﻥ ﺇﻋﻣﺎﻝ اﻟﻌﻘﻝ ﻭاﻟﺗﻣﻳﻳز ﺑﻳﻥ اﻟﺣﻕ ﻭاﻟﺑﺎﻁﻝ‪ ،‬ﻭﻻ ﻳﻌﻳﺭ ﻟﻠﺷﺎﺋﻌﺔ ﺃﻫﻣﻳﺔ ﻻ‬
‫ﺗﺳﺗﺣﻘﻬﺎ‪ ،‬ﻓﺎﻟﻧﺎﺱ اﻟﺫﻳﻥ ﻻ ﻋﻣﻝ ﻟﻬﻡ‪ ،‬ﻫﻡ ﻓﻘﻁ اﻟﺫﻳﻥ ﻳﺿﻳﻌﻭﻥ ﺃﻭﻗﺎﺗﻬﻡ ﻓﻰ اﻟﻘﻳﻝ ﻭاﻟﻘﺎﻝ‪.‬‬

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‫ﻛﻣﺎ ﺃﻥ ﻣﻥ اﻟﺷﺎﺋﻌﺎﺕ ﺃﻥ ﺗﻧﺷﺭ ﺑﻳﻥ اﻟﻧﺎﺱ ﺧﺑﺭ ﻓﺎﺣﺷﺔ ﺭﺃﻳﺗﻬﺎ ﺑﻌﻳﻧﻙ ﻭﺗظﻥ ﺃﻧﻙ ﺗﻘﻭﻝ اﻟﺣﻕ ﻭﻻ‬
‫ﺗﻛﺫﺏ‪ ،‬ﻓﺎﻧظﺭ ﻓﻰ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ]ﺇﻥ اﻟﺫﻳﻥ ﻳﺣﺑﻭﻥ ﺃﻥ ﺗﺷﻳﻊ اﻟﻔﺎﺣﺷﺔ ﻓﻰ اﻟﺫﻳﻥ ﺁﻣﻧﻭا ﻟﻬﻡ ﻋﺫاﺏ ﺃﻟﻳﻡ ﻓﻰ‬
‫اﻟﺩﻧﻳﺎ ﻭاﻵﺧﺭﺓ ﻭهللا ﻳﻌﻠﻡ ﻭﺃﻧﺗﻡ ﻻ ﺗﻌﻠﻣﻭﻥ[[‪.]0‬‬

‫ﻭﺃﺧﺭﺝ اﺑﻥ ﺃﺑﻰ ﺣﺎﺗﻡ ﻋﻥ ﺧﺎﻟﺩ ﺑﻥ ﻣﻌﺩاﻥ ﻗﺎﻝ‪ :‬ﻣﻥ ﺣﺩﺙ ﺑﻣﺎ ﺃﺑﺻﺭﺕ ﻋﻳﻧﺎﻩ ﻭﺳﻣﻌﺕ ﺃﺫﻧﺎﻩ‪ ،‬ﻓﻬﻭ ﻣﻥ‬
‫اﻟﺫﻳﻥ ﻳﺣﺑﻭﻥ ﺃﻥ ﺗﺷﻳﻊ اﻟﻔﺎﺣﺷﺔ ﻓﻰ اﻟﺫﻳﻥ ﺁﻣﻧﻭا‪.‬‬

‫ﻭﺃﺧﺭﺝ اﺑﻥ ﺃﺑﻰ ﺣﺎﺗﻡ ﻋﻥ ﻋﻁﺎء ﻗﺎﻝ‪ :‬ﻣﻥ ﺃﺷﺎﻉ اﻟﻔﺎﺣﺷﺔ ﻓﻌﻠﻳﻪ اﻟﻧﻛﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺩﻗﺎ‪.‬‬

‫ﻭﺃﺧﺭﺝ ﺃﺣﻣﺩ ﻋﻥ ﺛﻭﺑﺎﻥ ﻋﻥ اﻟﻧﺑﻰ ﺃﻧﻪ ﻗﺎﻝ ﴿ﻻ ﺗﺅﺫﻭا ﻋﺑﺎﺩ هللا ﻭﻻ ﺗﻌﻳِّﺭﻭﻫﻡ ﻭﻻ ﺗﻁﻠﺑﻭا ﻋﻭﺭاﺗﻬﻡ‬
‫ﻓﺈﻧﻪ ﻣﻥ ﻁﻠﺏ ﻋﻭﺭﺓ ﺃﺧﻳﻪ اﻟﻣﺳﻠﻡ ﻁﻠﺏ هللا ﻋﻭﺭﺗﻪ ﺣﺗﻰ ﻳﻔﺿﺣﻪ ﻓﻰ ﺑﻳﺗﻪ﴾‪.‬‬

‫ﻭﻗﺩ ظﻬﺭ ﻓﻰ اﻵﻭﻧﺔ اﻷﺧﻳﺭﺓ ﻧﻭﻉ ﻣﻥ اﻟﻔﺗﻥ ﺑﺈﺷﺎﻋﺔ اﻟﺭﺳﻭﻡ اﻟﻛﺎﺭﻳﻛﺎﺗﻳﺭﻳﺔ اﻟﻣﺳﻳﺋﺔ ﻟﻠﺣﺑﻳﺏ‬
‫اﻟﻣﺻﻁﻔﻰ ﻭظﻬﺭﺕ ﻟﻬﺎ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻝ ﻣﺩﻣﺭﺓ ﻋﻠﻰ اﻟﻣﺟﺗﻣﻊ اﻹﻧﺳﺎﻧﻰ ﻭﻫﻧﺎ ﻧﻭﺩ ﺃﻥ ﻧﻭﺿﺢ اﻷﻣﺭ ﺑﺣﻛﻣﺔ‬
‫ﻭﺟﻼء‪:‬‬
‫ﺳﻳﺩﻯ ﻭﺣﺑﻳﺑﻰ ﺭﺳﻭﻝ هللا ﺣﺑﺎ ﻓﻳﻙ ﻭﺷﻭﻗﺎ ﻭﻋﺫﺭا ﺇﻟﻳﻙ ﺑﻣﺎ ﻗﺎﻣﺕ ﺑﻪ ﺇﺣﺩﻯ اﻟﺷﺭﻛﺎﺕ ﺑﺎﻹﻋﻼﻥ ﻋﻥ‬
‫ﻣﺳﺎﺑﻘﻪ ﻟﺭﺳﻡ ﺭﺳﻭﻝ هللا ﻭﻗﺩ ﺗﻘﺩﻡ ﻟﻬﺫﻩ اﻟﻣﺳﺎﺑﻘﺔ ﻋﺩﺩ ﻣﻥ ﺭﺳﺎﻣﻰ اﻟﻛﺎﺭﻳﻛﺎﺗﻳﺭ ﻭﺗﻡ ﻧﺷﺭ ﻫﺫﻩ اﻟﺻﻭﺭ‬
‫ﻓﻰ اﻟﺟﺭاﺋﺩ‪ ،‬ﺇﻥ ﻫﺫﻩ اﻟﻣﺳﺎﺑﻘﺔ ﻭﻫﺫﻩ اﻟﺭﺳﻭﻣﺎﺕ ﺇﻥ ﻧﻣﺕ ﻋﻥ ﺷﺊ ﻓﺈﻧﻣﺎ ﺗﻧﻡ ﺑﺟﻼء ﻋﻥ ﺟﻬﻝ ﻣﻥ ﻗﺎﻣﻭا‬
‫ﺑﻬﺫﻩ اﻟﻣﺳﺎﺑﻘﻪ‪ ،‬ﻫﺅﻻء ﺟﻣﻳﻌﺎ ﻟﻥ ﻧﻘﻭﻝ ﺃﻧﻬﻡ ﻟﻡ ﻳﻘﺭﺃﻭا ﻋﻥ اﻟﻧﺑﻰ ﻟﻠﻌﻠﻣﺎء اﻟﻣﺳﻠﻣﻳﻥ ﻭﺇﻧﻣﺎ ﻟﻡ ﻳﻘﺭﺃﻭا ﻋﻧﻪ‬
‫ﻟﻌﻠﻣﺎﺋﻬﻡ ﻭﻣﻔﻛﺭﻳﻬﻡ‪ ،‬ﻓﺈﻥ ﻫﻧﺎﻙ ﻋﺩﺩ ﻣﻥ اﻟﻣﻔﻛﺭﻳﻥ اﻟﻣﻧﺻﻔﻳﻥ ﻗﺩ ﻛﺗﺑﻭا ﻋﻥ اﻟﻧﺑﻰ ﻓﻰ اﻟﻐﺭﺏ ﻭﻣﻧﻬﻡ ﻣﻥ‬
‫ﺗﺣﺩﺙ ﻋﻧﻪ ﻛﺷﺧص ﻋظﻳﻡ ﻭﻣﻧﻬﻡ ﻣﻥ ﺗﺣﺩﺙ ﻋﻧﻪ ﻛﺄﻋظﻡ ﻣﻥ ﻋﺎش ﻓﻰ اﻟﻌﺎﻟﻡ‪ ،‬ﻓﻠﻧﺭﻯ ﻣﺎﺫا ﻛﺗﺑﻭا ﻋﻧﻪ‪:‬‬

‫ﻻﻣﺎﺭﺗﻳﻥ‪ :‬ﻓﻰ ﻛﺗﺎﺑﻪ (ﺗﺎﺭﻳﺦ اﻷﺗﺭاﻙ) ﺑﺎﺭﻳﺱ ‪2910‬ﻡ ﻗﺎﻝ‪:‬‬

‫ﻻ ﻳﻭﺟﺩ ﺭﺟﻝ ﺃﻋظﻡ ﻣﻥ ﻣﺣﻣﺩ‪.‬‬

‫ﻭﻫﻭ ﻣﺎ ﺃﻭﺿﺢ ﻋﻧﻪ ﻓﻰ اﻟﻛﺗﺎﺏ ﺑﻘﻭﻟﻪ‪:‬‬

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‫ﻟﻭ ﻛﺎﻧﺕ ﻋظﻣﺔ اﻟﻬﺩﻑ ﺃﻭ اﻟﻐﺎﻳﺔ‪ ،‬ﻛﺎﻧﺕ ﺑﺳﺎﻁﺔ ﻭﺿآﻟﺔ ﺗﻛﺎﻟﻳﻑ اﻟﻭﺳﻳﻠﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺗﺣﻘﻳﻕ‬
‫اﻟﻧﺗﺎﺋﺞ اﻟﺑﺎﻫﺭﺓ ﺑﻧﺟﺎﺡ ﻭﺳﻼﺳﺔ ﻫﻰ اﻟﻣﻌﺎﻳﻳﺭ اﻟﺛﻼﺛﻪ ﻟﻠﻌﺑﻘﺭﻳﺔ اﻟﺑﺷﺭﻳﺔ ﻓﻣﻥ ﺫا اﻟﺫﻯ ﻳﺟﺭﺅ ﺃﻥ ﻳﻘﺎﺭﻥ ﺃﻯ‬
‫ﺭﺟﻝ ﻋظﻳﻡ ﻣﻥ ﻋظﻣﺎء اﻟﺗﺎﺭﻳﺦ ﺑﻧﺑﻰ اﻹﺳﻼﻡ ﻣﺣﻣﺩ‪.‬‬

‫اﻟﺑﺭﻭﻓﻳﺳﻭﺭ ﻙ‪ .‬ﺭاﻣﺎ ﻛﺭﺷﻳﻧﺎ‪ :‬ﻭﻫﻭ ﻓﻳﻠﺳﻭﻑ ﻫﻧﺩﻭﺳﻰ ﻓﻰ ﻛﺗﺎﺑﻪ اﻟﻣﻭﺳﻭﻡ ﺑﻌﻧﻭاﻥ (ﻣﺣﻣﺩ ﻧﺑﻰ اﻹﺳﻼﻡ)‬
‫ﻓﻳﻘﻭﻝ ﻓﻰ ﺷﺧص ﻧﺑﻰ اﻹﺳﻼﻡ ‪:‬‬
‫ﺷﺎﻫﺩ اﻟﻧﺎﺱ ﻓﻌﻼ ﻫﺫﻩ اﻟظﺎﻫﺭﺓ اﻟﻧﺎﺩﺭﺓ اﻟﺣﺩﻭﺙ‪ ،‬ظﺎﻫﺭﺓ اﺟﺗﻣﺎﻉ اﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺻﻳﺎﻏﺔ ﺃﻓﻛﺎﺭ‬
‫ﻭﻧظﺭﻳﺎﺕ ﺟﺩﻳﺩﺓ‪ ،‬ﻭظﺎﻫﺭﺓ اﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺗﺣﺭﻳﻙ اﻟﺟﻣﺎﻫﻳﺭ‪ ،‬ﻭظﺎﻫﺭﺓ اﻟﻘﺩﺭﺓ ﻋﻠﻰ اﻟﻘﻳﺎﺩﺓ اﻟﻔﻌﻠﻳﺔ‬
‫ﻟﻠﺟﻣﺎﻫﻳﺭ ﺗﺟﺗﻣﻊ ﻋﻠﻰ ﻭﺟﻪ اﻷﺭﺽ ﻷﻭﻝ ﻣﺭﺓ ﻓﻰ ﺷﺧص ﺣﻘﻳﻘﻰ ﻣﻥ ﻟﺣﻡ ﻭﺩﻡ ﻳﻣﺷﻰ ﻋﻠﻰ ﻗﺩﻣﻳﻪ ﻓﻭﻕ‬
‫ﺳﻁﺢ اﻷﺭﺽ ﺃﻻ ﻭﻫﻭ ﻧﺑﻰ اﻹﺳﻼﻡ ﻣﺣﻣﺩ ﺇﻧﻪ اﻟﺭﺟﻝ اﻟﻔﺫ اﻟﻌظﻳﻡ‪ ،‬ﻭﻫﻭ ﻣﻥ ﻭﺟﻬﺔ ﻧظﺭﻯ ﻏﻳﺭ ﻣﻌﺎﺩ‬
‫ﻭﻏﻳﺭ ﻣﻌﺎﺭﺽ ﻟﻠﻣﺳﻳﺢ ﻭﻣﻥ اﻟﻼزﻡ ﺃﻥ ﻧﻁﻠﻕ ﻋﻠﻳﻪ ﻣﻧﻘﺫ اﻟﺑﺷﺭﻳﺔ‪.‬‬

‫ﺟﻭﺭﺝ ﺑﺭﻧﺎﺭﺩ ﺷﻭ‪ :‬ﻓﻰ ﻛﺗﺎﺑﻪ (ﻋظﻣﺔ اﻹﺳﻼﻡ) اﻟﻣﺟﻠﺩ اﻷﻭﻝ‪:‬‬

‫ﻛﺎﻥ ﻣﺣﻣﺩ ﻫﻭ ﺭﻭﺡ اﻟﺭﺣﻣﺔ ﻭﻗﺩ ظﻝ ﺗﺄﺛﻳﺭﻩ ﺑﺎﻗﻳﺎ ﺧﺎﻟﺩا ﻋﻠﻰ ﻣﺭ اﻟزﻣﺎﻥ ﻟﻡ ﻳﻧﺳﻪ ﺃﺣﺩ ﻣﻥ اﻟﻧﺎﺱ‬
‫اﻟﺫﻳﻥ ﻋﺎﺷﻭا ﺣﻭﻟﻪ ﻭﻟﻡ ﻳﻧﺳﻪ اﻟﻧﺎﺱ اﻟﺫﻳﻥ ﻋﺎﺷﻭا ﺑﻌﺩﻩ‪.‬‬

‫ﺩﻳﻭاﻥ ﺷﺎﻧﺩﻯ ﺷﺎﺭﻣﺎ‪ :‬اﻟﺑﺭﻭﻓﻳﺳﻭﺭ اﻟﻬﻧﺩﻯ ﻓﻰ ﻛﺗﺎﺑﻪ اﻟﻣﻌﻧﻭﻥ ﺑﻌﻧﻭاﻥ (ﺃﻧﺑﻳﺎء ﻣﻥ اﻟﺷﺭﻕ) ﻛﺎﻟﻛﻭﺗﺎ‬
‫‪ 2011‬ص ‪:211‬‬
‫ﺑﻌﺩ ﻣﺿﻰ ﺃﺭﺑﻌﺔ ﺃﻋﻭاﻡ ﻋﻠﻰ ﻭﻓﺎﺓ اﻻﻣﺑﺭاﻁﻭﺭ ﺳﺗﻧﺑﺎﻥ ﻓﻰ ‪140‬ﻡ ﻭﻟﺩ ﻓﻰ ﻣﻛﺔ ﻓﻰ ﺷﺑﻪ اﻟﺟزﻳﺭﺓ‬
‫اﻟﻌﺭﺑﻳﺔ اﻟﺭﺟﻝ اﻟﺫﻯ ﻣﺎﺭﺱ ﺃﻋظﻡ ﺗﺄﺛﻳﺭ ﻋﻠﻰ ﻛﻝ اﻟﺭﺟﺎﻝ ﻓﻰ اﻟﻌﺎﻟﻡ‪.‬‬

‫ﺩﻛﺗﻭﺭ ﺟﻭﻥ ﻭﻟﻳﻡ ﺩﺭاﺑﺭ‪ :‬ﻓﻰ ﻛﺗﺎﺑﻪ (ﺗﺎﺭﻳﺦ اﻟﺗﻁﻭﺭ اﻟﻔﻛﺭﻯ ﻓﻰ ﺃﻭﺭﺑﺎ) ﻟﻧﺩﻥ ‪:2911‬‬
‫ﺑﻣﺻﺎﺩﻓﺔ ﻓﺭﻳﺩﺓ ﻛﻝ اﻟﺗﻔﺭﺩ ﻓﻰ اﻟﺗﺎﺭﻳﺦ ﻳﻌﺗﺑﺭ ﻣﺣﻣﺩ ﻣﺅﺳﺳﺎ ﻷﻣﺔ ﻣﻥ اﻷﻣﻡ ﻭﻣﺅﺳﺳﺎ ﻹﻣﺑﺭاﻁﻭﺭﻳﺔ‬
‫ﻣﻥ ﺃﻛﺑﺭ اﻹﻣﺑﺭاﻁﻭﺭﻳﺎﺕ ﻭﻣﺅﺳﺳﺎ ﻟﺩﻳﻥ ﻣﻥ ﺃﻋظﻡ اﻷﺩﻳﺎﻥ‪.‬‬

‫ﺭ‪ .‬ﺑﻭﺳﻭ ﺑﻭﺙ ﺳﻣﺙ‪ :‬ﻓﻰ ﻛﺗﺎﺑﻪ (ﻣﺣﻣﺩ ﻭاﻟﺩﻳﺎﻧﺔ اﻟﻣﺣﻣﺩﻳﺔ)‪:‬‬

‫ﻛﺎﻥ ﻣﺣﻣﺩ ﻫﻭ اﻟﺷﺧص اﻷﻛﺛﺭ ﻧﺟﺎﺣﺎ ﺑﻳﻥ ﻛﻝ اﻟﺷﺧﺻﻳﺎﺕ اﻟﺩﻳﻧﻳﺔ‪.‬‬
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 ‫اﻻﻧﺳﻳﻛﻠﻭﺑﻳﺩﻳﺎ اﻟﺑﺭﻳﻁﺎﻧﻳﺔ‪ :‬اﻟﻁﺑﻌﺔ اﻟﺣﺎﺩﻳﺔ ﻋﺷﺭ ﻗﺎﻝ اﻟﻌﻼﻣﺔ ﺑﺎﺭﺗﻣﻳﻠﻰ ﺳﻧﺕ ﻫﻳﻠﺭ‪:‬‬
‫ﺇﺫا ﻣﺎ ﻗﻳﺳﺕ ﻗﻳﻣﺔ اﻟﺭﺟﺎﻝ ﺑﺟﻠﻳﻝ ﺃﻋﻣﺎﻟﻬﻡ ﻛﺎﻥ ﻣﺣﻣﺩا ﻣﻥ ﺃﻋظﻡ ﻣﻥ ﻋﺭﻓﻬﻡ اﻟﺗﺎﺭﻳﺦ‪ ،‬ﻭﺃﺧﺫ ﺑﻌﺽ‬
‫ﻋﻠﻣﺎء اﻟﻐﺭﺏ ﻳﻧﺻﻔﻭﻥ ﻣﺣﻣﺩا ﻣﻊ ﺃﻥ اﻟﺗﻌﺻﺏ اﻟﺩﻳﻧﻰ ﺃﻋﻣﻰ ﺑﺻﺎﺋﺭ ﻣﺅﺭﺧﻳﻥ ﻛﺛﻳﺭﻳﻥ ﻋﻥ اﻻﻋﺗﺭاﻑ‬
‫ﺑﻔﺿﻠﻪ‪.‬‬

‫ﻏﻭﺳﺗﺎﻑ ﻟﻭﺑﻭﻥ‪ :‬ﻓﻰ ﻛﺗﺎﺑﻪ (ﺣﺿﺎﺭﺓ اﻟﻌﺭﺏ)‪:‬‬

‫ً‬
‫ﺭﺃﻓﺔ‪ ،‬ﻭﻧﺎﻝ ﻣﺣﻣﺩ ﺳﻠﻁﺎﻧﻪ اﻟﻛﺑﻳﺭ‬ ‫ﻛﺎﻥ ﻣﺣﻣﺩ ﺃﻋظﻡ ﻋﺭﺏ زﻣﺎﻧﻪ ﺫﻛﺎ ًء ﻭﺃﺷﺩﻫﻡ ﺗﺩﻳﻧﺎ ً ﻭﺃﻋظﻣﻬﻡ‬
‫ﺑﻔﺿﻝ ﺗﻔﻭﻗﻪ ﻋﻠﻳﻬﻡ ﻭﻳﻌﺩ ﺩﻳﻧﻪ اﻟﺫﻯ ﺩﻋﻰ اﻟﻧﺎﺱ ﺇﻟﻰ اﻋﺗﻘﺎﺩﻩ ﺟزﻳﻝ اﻟﻧﻌﻡ ﻋﻠﻰ ﺟﻣﻳﻊ اﻷﻣﻡ اﻟﺗﻰ‬
‫اﻋﺗﻧﻘﺗﻪ‪.‬‬

‫ﻭﺃﻟﻘﻰ ﻭاﺣﺩ ﻣﻥ ﺃﻋظﻡ ﻣﻔﻛﺭﻯ اﻟﻘﺭﻥ اﻟﺗﺎﺳﻊ ﻋﺷﺭ ﺃﻻ ﻭﻫﻭ (ﺗﻭﻣﺎﺱ ﻛﺎﺭﻻﻳﻝ) ﻣﺣﺎﺿﺭﺓ ﻋﻧﻪ ﺑﻌﻧﻭاﻥ‬
‫(اﻟﺑﻁﻝ ﻋﻧﺩﻣﺎ ﻳﻛﻭﻥ ﻧﺑﻳﺎ) ﻭاﺧﺗﺎﺭ اﻟﻧﺑﻰ ﻣﺣﻣﺩا ﻣﻭﺿﻭﻉ اﻟﻣﺣﺎﺿﺭﺓ ﻭﻗﺎﻝ ﻓﻳﻬﺎ‪:‬‬
‫ﻣﺣﻣﺩ ﻫﻭ ﺭﺟﻝ اﻟﺣﻕ ﻭاﻷﻣﺎﻧﺔ ﻭاﻟﺻﺩﻕ‪ ،‬ﻛﺎﻥ ﺻﺎﺩﻗﺎ ﻓﻳﻣﺎ ﻳﻘﻭﻝ ﺻﺎﺩﻗﺎ ﻓﻳﻣﺎ ﻳﻔﻌﻝ ﻭﻛﺎﻥ ﺻﺎﺩﻗﺎ ﻓﻳﻣﺎ‬
‫ﻳﻌﺗﻘﺩ‪.‬‬

‫ﺇﺗﻬﺎﻡ ﻣﺣﻣﺩا ﺑﺄﻧﻪ ﺭﺟﻝ ﻛﺎﻥ ﻳﺣﺎﻭﻝ ﺗﺣﻘﻳﻕ ﻁﻣﻭﺡ ﺷﺧﺻﻰ ﺩﻧﻳﻭﻯ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻥ ﺭﻏﺑﺔ ﺟﺎﻣﺣﺔ ﻓﻰ‬
‫اﻟﺣﺻﻭﻝ ﻋﻠﻰ ﺳﻠﻁﺎﺕ اﻟﻣﻠﻙ اﻟﺩﻧﻳﻭﻯ ﺇﻧﻣﺎ ﻫﻭ اﺗﻬﺎﻡ ﻋﺎﺭ ﺗﻣﺎﻣﺎ ً ﻣﻥ اﻟﺻﺣﺔ ﻟﺩﺭﺟﺔ ﺃﻧﻪ ﻻ ﻳﺣﺗﺎﺝ ﺇﻟﻰ‬
‫ﻣﺟﺭﺩ اﻟﺑﺣﺙ ﻭاﻟﻣﻧﺎﻗﺷﺔ ﻣﻥ ﺟﺎﻧﺑﻧﺎ‪.‬‬

‫( َﻣﻥ اﻟﺫﻳﻥ ﻛﺎﻧﻭا ﺃﻋظﻡ ﻗﺎﺩﺓ ﻓﻰ اﻟﺗﺎﺭﻳﺦ؟) ﻫﺫا ﻫﻭ ﻋﻧﻭاﻥ ﻏﻼﻑ ﻣﺟﻠﺔ ﺗﺎﻳﻡ اﻷﻣﺭﻳﻛﻳﺔ ﻓﻰ ‪ 21‬ﻳﻭﻟﻳﻭ‬
‫‪ 2010‬ﻭﻗﺩ ﻗﺎﻣﺕ ﺑﺳﺅاﻝ ﻣﺟﻣﻭﻋﺔ ﻣﻥ اﻟﻣﺅﺭﺧﻳﻥ ﻭﻛﺑﺎﺭ اﻟ ُﻛ َّﺗﺎﺏ ﻭﺭﺟﺎﻝ اﻷﻋﻣﺎﻝ ﻭﻏﻳﺭﻫﻡ ﻋﻥ اﺧﺗﻳﺎﺭ‬
‫ﻛﻝ ﻣﻧﻬﻡ ﻟﻣﺭﺷﺣﻪ ﺑﺎﻟﻌظﻣﺔ!!‬ ‫ﻛﻝ ﻣﻧﻬﻡ ﻓﻰ ﻫﺫا اﻟﺻﺩﺩ َﻭ َﻭﺻْ ﻑ ٍ‬
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‫ﻗﺎﻝ اﻟﻣﺅﺭخ اﻷﻣﺭﻳﻛﻰ ﻭﻟﻳﺎﻡ ﻣﺎﻧﻛﻳﻝ ﻭﻫﻭ ﺃﺳﺗﺎﺫ اﻟﺗﺎﺭﻳﺦ ﺑﺟﺎﻣﻌﺔ ﺷﻳﻛﺎﻏﻭ‪:‬‬
‫ﻟﻭ ﺃﻧﻧﺎ ﻛﻧﺎ ﻧﻘﻭﻡ ﺑﻘﻳﺎﺱ اﻟﻘﻳﺎﺩﺓ ﻗﻳﺎﺳﺎ ﺷﺎﻣﻼ ﻓﺳﻳﻛﻭﻥ ﻟﺩﻳﻧﺎ ﺃﺳﻣﺎء ﻫﺅﻻء اﻟﻘﺎﺩﺓ اﻟﻌظﺎﻡ ﻓﻰ اﻟﺗﺎﺭﻳﺦ‪:‬‬
‫اﻟﻣﺳﻳﺢ ﻭﺑﻭﺫا ﻭﻣﺣﻣﺩا ﻭﻛﻭﻧﻔﻭﺷﻳﻭﺱ‪.‬‬

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‫ﻭﺳﺟﻝ (ﺟﻳﻣﺱ ﺟﺎﻓﻳﻥ) اﻟﺫﻯ ﻳﻭﺻﻑ ﺑﺄﻧﻪ ﺭﺟﻝ اﻟﻘﻭاﺕ اﻟﻣﺳﻠﺣﺔ اﻷﻣﺭﻳﻛﻳﺔ ﻭﻫﻭ ﺟﻧﺭاﻝ ﻣﺗﻘﺎﻋﺩ ﺣﻳﺙ‬
‫ﻳﻘﻭﻝ‪:‬‬
‫ﻣﻥ ﺑﻳﻥ اﻟﻘﺎﺩﺓ اﻟﺫﻳﻥ ﺃﺣﺩﺛﻭا ﺃﻋظﻡ ﺗﺄﺛﻳﺭ ﻓﻰ اﻟﻌﺎﻟﻡ ﻋﺑﺭ اﻷﺟﻳﺎﻝ ﺃﻋﺗﻘﺩ ﺃﻥ ﺃﺑﺭزﻫﻡ ﻣﺣﻣﺩا ﻭﻋﻳﺳﻰ‪.‬‬

‫ﻭﻧﺻﻝ اﻵﻥ ﺇﻟﻰ ﺭﺃﻯ (ﺟﻭﻝ ﻣﺎﺳﺭ ﻣﺎﻥ) اﻟﻣﺣﻠﻝ اﻟﻧﻔﺳﻰ اﻷﻣﺭﻳﻛﻰ ﻭﺃﺳﺗﺎﺫ ﻋﻠﻡ اﻟﻧﻔﺱ ﻓﻰ ﺟﺎﻣﻌﺔ‬
‫ﺷﻳﻛﺎﻏﻭ‪ ،‬ﻳﻘﻭﻝ‪:‬‬
‫ﺇﻥ اﻟﻘﺎﺩﺓ ﻳﻠزﻡ ﺃﻥ ﻳﺅﺩﻯ ﻛﻝ ﻣﻧﻬﻡ ﺛﻼﺙ ﻭظﺎﺋﻑ ﻏﺎﻳﺔ ﻓﻰ اﻷﻫﻣﻳﺔ‪:‬‬
‫اﻟﻭظﻳﻔﺔ اﻷﻭﻟﻰ ﻫﻰ ﺃﻥ ﻳﺣﻘﻕ ﻣﺻﻠﺣﺔ اﻟﺟﻣﺎﻋﺔ اﻟﺗﻰ ﻳﻘﻭﺩﻫﺎ‪.‬‬
‫اﻟﺛﺎﻧﻳﺔ ﻫﻰ ﺃﻥ ﻳﻭﻓﺭ ﻷﺗﺑﺎﻋﻪ ﻧظﺎﻣﺎ ﺇﺟﺗﻣﺎﻋﻳﺎ ﻳﺷﻌﺭ ﻓﻳﻪ اﻟﻧﺎﺱ ﺑﺎﻷﻣﻥ‪.‬‬
‫اﻟﺛﺎﻟﺛﺔ ﻫﻰ ﺃﻥ ﻟﻠﻘﺎﺋﺩ اﻟﺣﻘﻳﻘﻰ ﺃﻥ ﻳﻛﻭﻥ ﻗﺎﺩﺭا ﻋﻠﻰ ﺃﻥ ﻳﻣﺩ ﺃﺗﺑﺎﻋﻪ ﺑﻣﺟﻣﻭﻋﺔ ﻣﻧﺳﻘﺔ ﻣﻥ اﻟﻌﻘﺎﺋﺩ‬
‫اﻟﺻﺣﻳﺣﺔ‪.‬‬

‫ﻭﻳﺳﺗﺧﺩﻡ اﻟﻣﻌﺎﻳﻳﺭ اﻟﺛﻼﺛﺔ اﻟﺳﺎﺑﻘﺔ ﻓﻰ اﻟﺑﺣﺙ ﻭاﻟﺗﺣﻠﻳﻝ ﻟﻣﺟﻣﻭﻋﺔ ﻣﻥ اﻟﺷﺧﺻﻳﺎﺕ ﻭاﻷﻧﺑﻳﺎء ﻭﻳﺻﻝ ﻓﻰ‬
‫اﻟﻧﻬﺎﻳﺔ ﺇﻟﻰ ﺃﻥ ﻳﻘﻭﻝ‪:‬‬
‫ﺭﺑﻣﺎ ﻳﻛﻭﻥ ﺃﻋظﻡ ﻗﺎﺋﺩ ﻓﻰ ﻛﻝ ﻋﺻﻭﺭ اﻟﺗﺎﺭﻳﺦ ﻫﻭ ﻣﺣﻣﺩا ﻓﻬﻭ ﻭﺣﺩﻩ اﻟﺫﻯ ﺟﻣﻊ اﻟﻣزاﻳﺎ اﻟﺛﻼﺙ‬
‫ﻭاﻟﻭظﺎﺋﻑ اﻟﺛﻼﺙ ﻟﻠﻘﺎﺋﺩ‪.‬‬

‫ﻛﺗﺎﺏ اﻟﻘﺎﺩﺓ اﻟﺩﻳﻧﻳﻳﻥ ﻟـ (ﻫﻧﺭﻯ ﺗﻭﻣﺎﺱ ﻭﺩاﻧﺎﻟﻰ ﺗﻭﻣﺎﺱ) ﺳﻧﺔ ‪ 2010‬ﻭﻓﻳﻪ ﺗﺭاﺟﻡ ﻟﺛﻼﺛﺔ ﻣﻥ اﻷﻧﺑﻳﺎء‬
‫اﻟﻛﺑﺎﺭ ﻭﺛﻼﺛﺔ ﻣﻥ ﺃﺋﻣﺔ اﻟﺩﻳﺎﻧﺎﺕ ﻭﻋﺷﺭﺓ ﻣﻥ اﻟﻣﺻﻠﺣﻳﻥ‪ ،‬ﺃﻣﺎ ﻛﺑﺎﺭ اﻷﻧﺑﻳﺎء ﻓﻬﻡ ﻣﻭﺳﻰ ﻭﻋﻳﺳﻰ ﻭﻣﺣﻣﺩ‬
‫ﻋﻠﻳﻬﻡ اﻟﺳﻼﻡ‪ ،‬ﺗﺑﺗﺩئ ﺗﺭﺟﻣﺔ اﻟﻧﺑﻰ ﺑﺎﻷﺳﻁﺭ اﻟﺗﺎﻟﻳﺔ‪:‬‬

‫ﻓﻰ اﻟﻘﺭﻥ اﻟﺳﺎﺑﻊ ﺣﻳﻥ ﺑﺩا ﻋﻠﻰ اﻟﺩﻧﻳﺎ ﺃﻧﻬﺎ ﺃﺻﻳﺑﺕ ﺑﺎﻟﺟﻔﺎﻑ ﻭﺣﻳﻥ ﻓﻘﺩﺕ اﻟﻳﻬﻭﺩﻳﺔ ﻣﻭﻟﺩﻫﺎ ﻭاﺧﺗﻠﻁﺕ‬
‫اﻟﻣﺳﻳﺣﻳﺔ ِﺑﻣ َُﻭﺭَّ ﺛﺎﺕ اﻷﻣﻡ اﻟﺭﻭﻣﺎﻧﻳﺔ ﻭاﻟﺑﺭﺑﺭﻳﺔ‪ ،‬ﻧﺑﻊ ﻓﻰ اﻟﻣﺷﺭﻕ ﻓﺟﺄﺓ ﻳﻧﺑﻭﻉ ﺻﺎﻓﻰ ﻣﻥ اﻹﻳﻣﺎﻥ اﺭﺗﻭﻯ‬
‫ﻣﻧﻪ اﻟﻌﺎﻟﻡ ﻭﻗﺩ ﻛﺎﻥ ﻣﺣﻣﺩ ﻣﺣﺑﺎ ﻹﺧﻭاﻧﻪ ﻣﻥ ﺑﻧﻰ اﻹﻧﺳﺎﻥ ﺑﺳﻳﻁﺎ ﻓﻰ ﻣﻌﻳﺷﺗﻪ ﻳﺄﻛﻝ ﺧﺑز اﻟﺷﻌﻳﺭ ﻭﻳﺧﺩﻡ‬
‫ﻧﻔﺳﻪ ﻭﺇﻥ اﺟﺗﻣﻌﺕ ﻟﻪ ﺃﺳﺑﺎﺏ اﻟﺛﺭاء‪ ،‬ﻭﻳﺗﻭﺭﻉ ﺃﻥ ﻳﺿﺭﺏ ﺃﺣﺩا ﺃﻭ ﻳﺳﺅﻩ ﺑﻛﻠﻣﺔ ﺗﻘﺭﻳﻊ‪ ،‬ﻭﻗﺩ ﺣﺎﻭﻝ ﺃﻥ‬
‫ﻳﻘﺎﺑﻝ ﻛﺭاﻫﻳﺔ ﺃﻋﺩاﺋﻪ ﺑﺎﻟﺣﺏ ﻷﻧﻪ ُﻳ َﻌﻠِّﻡ اﻟﻧﺎﺱ ﺃﻥ ﺃﺣﺏ اﻟﺧﻠﻕ ﺇﻟﻰ هللا ﺃﺣﺑﻬﻡ ﺇﻟﻰ ﺧﻠﻕ هللا‪ ،‬ﻭﻟﻛﻥ ُﻋﺑَّﺎﺩ‬
‫اﻷﻭﺛﺎﻥ ﺑﻣﻛﺔ ﻟﻡ ﻳﺳﻣﻌﻭا ﻟﺩﻋﻭﺓ اﻟﻣﺣﺑﺔ ﻭاﻟﺣﻛﻣﺔ ‪...‬‬

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‫ﺇﻥ ﻣﻥ اﻟﺣﻕ ﺃﻥ ﻳﻼﺣظ ﺃﻥ ﺻﺩﻕ ﻣﺣﻣﺩا ﻻ ﻳﺗﺟﻠﻰ ﻓﻰ ﻛﺗﺎﺏ ﻣﻘﺩﺱ ﻓﺣﺳﺏ ﺑﻝ ﻫﻭ ﻳﺗﺟﻠﻰ ﻛﺫﻟﻙ ﻓﻰ‬
‫ﺣﻳﺎﺓ ﻣﻘﺩﺳﺔ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﺑﺄﺻﺩﻕ ﻣﻌﺎﻧﻰ اﻟﻛﻠﻣﺔ ﻧﻌﻡ اﻟﻣﺛﺎﻝ ﻟﻠﻣﺳﻠﻡ اﻟﻔﺎﺿﻝ اﻟﺫﻯ ﺃﺳﻠﻡ ﻧﻔﺳﻪ ﺇﻟﻰ هللا ﺇﺳﻼﻡ‬
‫اﻟﺳﻣﻊ ﻭاﻟﻁﺎﻋﺔ‪.‬‬

‫ﺇﻥ ﺻﺎﺣﺏ اﻟﺩﻋﻭﺓ اﻹﺳﻼﻣﻳﺔ ﻟﻡ ﻳﺑﺩﺃ اﻟﻣﺧﺎﻟﻔﻳﻥ ﻟﻪ ﺑﺎﻟﺣﺭﺏ ﺑﻝ ﻫﻡ اﻟﺫﻳﻥ ﺑﺩءﻭﻩ ﺑﻬﺎ ﻭاﺿﻁﺭﻭﻩ ﺇﻟﻳﻬﺎ‪.‬‬

‫ﻭﻗﺎﻻ ﻓﻰ ﺧﺗﺎﻡ اﻟﻔﺻﻝ ﻋﻥ اﻟﺳﻳﺭﺓ اﻟﻣﺣﻣﺩﻳﺔ‪:‬‬

‫ﻓﺎﻹﺳﻼﻡ ﻻ ﻳﺧﺎﻟﻑ اﻟﺩﻳﺎﻧﺎﺕ اﻷﺧﺭﻯ ﺑﻝ ﻫﻭ ﻳﺟﻣﻊ ﻭﻳﺅﻟﻑ ﻭﻻ ﻳﻁﺭﺩ ﻭﻻ ﻳﺳﺗﺛﻧﻰ‪ ،‬ﻭﻣﻥ ﺁﺩاﺏ اﻟﻣﺳﻠﻡ‬
‫ﺃﻥ ﻳﺣﺗﺭﻡ ﻋﻘﺎﺋﺩ ﻏﻳﺭﻩ ﻭﺃﻥ ﻳﺅﻣﻥ ﺑﺄﻥ اﻟﻌﺎﻟﻡ ﺃﻣﺔ ﻭاﺣﺩﺓ ﺗﺩﻳﻥ ﻟﺭﺏ ﻭاﺣﺩ ﻫﻭ هللا ﺭﺏ اﻟﻌﺎﻟﻣﻳﻥ‪.‬‬

‫ﻛﺗﺎﺏ (اﻟﻌظﻣﺎء ﻣﺎﺋﺔ ﺃﻭﻟﻬﻡ ﻣﺣﻣﺩ) ﻟﻠﻛﺎﺗﺏ اﻷﻣﺭﻳﻛﻰ ﻣﺎﻳﻛﻝ ﻫﺎﺭﺕ ﻭﺗﺣﺩﺙ ﻓﻳﻪ ﻓﻰ اﻟﻔﺻﻝ اﻷﻭﻝ ﻋﻥ‬
‫اﻟﻧﺑﻰ ﻭﻭﺿﻌﻪ اﻷﻭﻝ ﺑﻌﺩ ﺃﻥ ﺭﺗﺏ اﻟﻌظﻣﺎء ﻋﻠﻰ ﻣﺳﺗﻭﻯ اﻟﻌﺎﻟﻡ ﻭﺟﻌﻝ اﻟﻧﺑﻰ ﺃﻋظﻡ اﻟﻌظﻣﺎء ﺩﻭﻥ‬
‫ﻣﻧﺎزﻉ ﻓﻘﺎﻝ ﻓﻰ اﻟﻔﺻﻝ اﻟﺧﺎص ﺑﺎﻟﻧﺑﻰ ﻣﺎ ﻧﺻﻪ اﻵﺗﻰ‪:‬‬

‫ﻳﺟﻭز ﺃﻥ ﻳُﺩﻫش ﺑﻌﺽ اﻟﻘﺭاء اﺧﺗﻳﺎﺭﻯ ﻣﺣﻣﺩا ﻟﻳﻛﻭﻥ ﻋﻠﻰ ﺭﺃﺱ ﻗﺎﺋﻣﺔ اﻷﺷﺧﺎص اﻷﻛﺛﺭ ﺗﺄﺛﻳﺭا ﻓﻰ‬
‫اﻟﻌﺎﻟﻡ؟ ﻭﺭﺑﻣﺎ ﻛﺎﻥ ﺫﻟﻙ ﻋﺭﺿﺔ ﻟﻼﺳﺗﻔﺳﺎﺭ ﻣﻥ ﺟﺎﻧﺏ ﺁﺧﺭﻳﻥ‪ ،‬ﻭﻟﻛﻥ ﻛﺎﻥ ﻫﻭ اﻟﺭﺟﻝ اﻟﻭﺣﻳﺩ ﻓﻰ اﻟﺗﺎﺭﻳﺦ‬
‫اﻟﺫﻯ ﺗﺣﻘﻕ ﻟﻪ اﻟﻧﺟﺎﺡ اﻟﻛﺎﻣﻝ ‪-‬ﻛﻝ اﻟﻛﻣﺎﻝ‪ -‬ﻋﻠﻰ اﻟﻣﺳﺗﻭﻯ اﻟﺩﻳﻧﻰ ﻭﻋﻠﻰ اﻟﻣﺳﺗﻭﻯ اﻟﺩﻧﻳﻭﻯ‪.‬‬

‫ﻟﻘﺩ ﻭﺿﻊ ﻣﺣﻣﺩ ﺃﺳﺱ ﺩﻳﻥ ﻣﻥ ﺃﻋظﻡ اﻷﺩﻳﺎﻥ ﻓﻰ اﻟﻌﺎﻟﻡ ﻭﻗﺎﻡ ﺑﻧﺷﺭﻩ اﺳﺗﻧﺎﺩا ﺇﻟﻰ ﻣﺻﺎﺩﺭ ﺿﺋﻳﻠﺔ ﻭﺃﺻﺑﺢ‬
‫ﺃﻳﺿﺎ ﻗﺎﺋﺩا ﺳﻳﺎﺳﻳﺎ ﻋظﻳﻡ اﻟﺗﺄﺛﻳﺭ‪ ،‬ﻭاﻟﻳﻭﻡ ﻭﺑﻌﺩ ﺃﻛﺛﺭ ﻣﻥ ﺛﻼﺛﺔ ﻋﺷﺭ ﻗﺭﻧﺎ ﺑﻌﺩ ﻭﻓﺎﺗﻪ ﻻ ﻳزاﻝ ﺗﺄﺛﻳﺭﻩ‬
‫ﻭاﺳﻊ اﻻﻧﺗﺷﺎﺭ‪.‬‬

‫ﻭﻓﻰ ﺣﻘﻳﻘﺔ اﻷﻣﺭ ﻭﺑﺎﻋﺗﺑﺎﺭ ﺃﻥ ﻣﺣﻣﺩا ﻛﺎﻥ ﻳُﻌﺗﺑﺭ ﺑﺣﻕ ﻫﻭ اﻟﻘﻭﺓ اﻟﺩاﻓﻌﺔ ﻭﺭاء اﻟﻔﺗﻭﺣﺎﺕ اﻟﻌﺭﺑﻳﺔ ﻓﻣﻥ‬
‫اﻟﺟﺎﺋز ﻟﻧﺎ ﺃﻥ ﻧﻌﺗﺑﺭﻩ ﺑﺣﻕ ﺟﺩﻳﺭا ﺑﺄﻥ ﻳﻛﻭﻥ ﺃﻋظﻡ اﻟﻘﺎﺩﺓ اﻟﺳﻳﺎﺳﻳﻳﻥ ﺗﺄﺛﻳﺭا ﻓﻰ ﻛﻝ ﻋﺻﻭﺭ اﻟﺗﺎﺭﻳﺦ‬
‫اﻟﺑﺷﺭﻯ ﻭﻧﺣﻥ ﻧﺩﺭﻙ ﺃﻥ اﻟﻔﺗﻭﺣﺎﺕ اﻟﻌﺭﺑﻳﺔ ﻓﻰ اﻟﻘﺭﻥ اﻟﺳﺎﺑﻊ اﻟﻣﻳﻼﺩﻯ ﻗﺩ ﻟﻌﺑﺕ ﺩﻭﺭاً ﻣﻬﻣﺎ ً ﻓﻰ اﻟﺗﺎﺭﻳﺦ‬
‫اﻟﺑﺷﺭﻯ ﺣﺗﻰ ﻳﻭﻣﻧﺎ اﻟﺣﺎﺿﺭ‪ ،‬ﺇﻧﻪ ﺇﺫاً ﺫﻟﻙ اﻟﺗﺄﻟﻳﻑ اﻟﻣﻧﻘﻁﻊ اﻟﻧظﻳﺭ ﺑﻳﻥ ﻣﺎ ﻫﻭ ﺩﻧﻳﻭﻯ ﻭﻣﺎ ﻫﻭ ﺩﻳﻧﻰ‬
‫ﻭﻫﻭ اﻟﺫﻯ ﻳﺟﻌﻠﻧﻰ ﺃﻥ ﺃﺭﺷﺢ ﻣﺣﻣﺩا ﻟﻳﻛﻭﻥ اﻟﺷﺧص اﻷﻭﺣﺩ اﻷﻛﺛﺭ ﺗﺄﺛﻳﺭا ﻓﻰ اﻟﺗﺎﺭﻳﺦ اﻹﻧﺳﺎﻧﻰ‪.‬‬

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 ‫ﻭﺧﺗﺎﻣﺎ ﺃﻳﺎ ﺣﺑﻳـﺏ ﺻــﻼﺓ‬
‫ﻭﻋﻠﻳﻙ اﻟﺳﻼﻡ ﻳﺎ ﻧﻭﺭ ﻋﺭﺷﻰ‬
‫ﺷــﻬﺩ هللا ﺃﻧﻬـﺎ ﺇﺭﻓـﺎﺩﻯ‬
‫ﻭﻛﺫا ﺑﺭزﺧﻰ ﻭﻁﻳﺏ ﻣﻬـﺎﺩﻯ‬
‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

‫[‪ ]2‬ﻳﻭﺳﻑ ‪10‬‬

‫[‪ ]1‬ﻁﻪ ‪00 ، 01‬‬
‫[‪ ]1‬اﻟﻣﺅﻣﻧﻭﻥ ‪2‬‬
‫[‪ ]0‬اﻟﻘﻠﻡ ‪0‬‬
‫[‪ ]1‬اﻷﻋﺭاﻑ ‪200‬‬
‫[‪ ]4‬اﻟﻣﺎﺋﺩﺓ ‪01‬‬
‫[‪ ]1‬ﺁﻝ ﻋﻣﺭاﻥ ‪210‬‬
‫[‪ ]9‬اﻟﺷﻭﺭﻯ ‪11‬‬
‫[‪ ]0‬اﻟﻧﻭﺭ ‪20‬‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الرابﻊ من شهر ﺃبريل ﻋاﻡ ‪0222‬‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫ﺕ‬ ‫ﺷ ْﻛ ِﺭﻩِ‪ ،‬ﻟَ ُﻪ ْاﻟ َﺣ ْﻣ ُﺩ ﻓﻰ اﻷُﻭﻟَﻰ ﻭاﻵﺧ َِﺭ ِﺓ ﻋﻠﻰ ﻣُﻭ ِﺟ َﺑﺎ ِ‬ ‫هلل اﻟﺫﻯ ﺃَ ْﻭﻻ َﻧﺎ ِﺑ َﺣ ْﻣ ِﺩ ِﻩ ﻭاﺳْ َﺗﻌْ َﻣﻠَﻧﺎ ﻓﻰ َﻣ ِزﻳ ِﺩ ُ‬ ‫اﻟﺣﻣ ُﺩ ِ‬
‫اﻷﺣ ُﺩ اﻟ َﻛ ِﺑﻳ ُﺭ ْاﻟ ُﻣ َﺗ َﻌﺎﻝْ‪ ،‬اﻟﺫﻯ ِﺑ َﻌ ْﻭ ِﻧ ِﻪ ُﻛﻝ َﺧﻳ ٍْﺭ ُﻳ َﻧﺎ ْﻝ ﻭ ُﻛﻝ َﺷﺭ ﻳ َُزاﻝْ‪،‬‬
‫َﺣ ْﻣ ِﺩ ِﻩ ﻭ َﻣ ِزﻳ ِﺩ َﻧﻌْ َﻣﺎ ِﺋ ِﻪ َﻭ َﻓﺿْ ﻠِﻪِ‪ ،‬اﻟﻭا ِﺣ ُﺩ َ‬
‫ﺻﻼ ﺓ ُ‬ ‫ِﻳﻥ ْاﻟ َﻛ َﻣﺎﻝْ‪ ،‬ﻟِﻳ ُْظ ِﻬ َﺭﻩُ ﻋﻠﻰ ُﻛ ِّﻝ اﻷَ ْﻗ َﻭاﻝْ‪َ ،‬ﻭ ُﻳﺑْﻁِ َﻧ ُﻪ ﻓﻰ ﺃَﻫْ ِﻝ اﻷﺣْ َﻭاﻝْ‪ ،‬ﻭاﻟ َ‬ ‫ﺃَﺭْ َﺳ َﻝ َﺭﺳُﻭﻟَ ُﻪ ِﺑ ْﺎﻟ ُﻬﺩَﻯ َﻭﺩ ِ‬
‫ﻭﺭ ِﻩ َﻳ ْﻬ َﺗﺩِﻯ ﺃَﻫْ ُﻝ‬ ‫ﺻﺎﻝْ‪َ ،‬ﺷﻔِﻳﻊ ْاﻟ َﺑ َﺭا َﻳﺎ َﺳﻠِﻳﻡ اﻟ َّﻧ َﻭاﻳﺎ ْ‬
‫ﻭاﻟ ِﻔ َﻌﺎﻝْ‪َ ،‬ﻣﻥْ ِﺑ ُﻧ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻭاﻟ َﺳﻼ ُﻡ ﻋﻠﻰ ﺃَﺣْ َﻣ ِﺩ اﻟ َﺳ َﺟﺎ َﻳﺎ ﻣ َُﺣ َّﻣ ِﺩ ْاﻟ ِﺧ َ‬
‫ﺎﻥ اﻟﺿَّﻼ ْﻝ‪:‬‬ ‫ْاﻟ ِﻭ َ‬
‫ﺻﺎ ْﻝ ﻭﻓﻰ َﻏ َﻳﺎﻫ ِِﺑ ِﻪ َﺷ َّﺗ َ‬
‫ﺿﻼﻟ ٍﺔ ﻣِﻥْ ﺷِ ْﻘ َﻭ ٍﺓ‬
‫ﺑﻳﻥ َ‬
‫ﺎﻥ َ‬‫َﺷ َّﺗ َ‬
‫ﺑﻳﻥ‬
‫ﻟﻠﺷﺎﺭ َ‬
‫ِ‬ ‫ﻼﻝ َﺧ ْﻣ ٍﺭ ﻟَ َّﺫ ٍﺓ‬
‫ﺿ ِ‬‫ﻭ َ‬

‫اﻷﺣﺑﺎ ُء ﻓﻰ هللا اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ ‪..‬‬

‫ِﻳﻥ ﺁ َﻣ ُﻧﻭا ﺇِﻥَّ ﻣِﻥْ ﺃَ ْز َﻭا ِﺟ ُﻛ ْﻡ َﻭﺃَ ْﻭﻻ ِﺩ ُﻛ ْﻡ َﻋ ُﺩ ًّﻭا ﻟَّ ُﻛ ْﻡ َﻓﺎﺣْ َﺫﺭُﻭ ُﻫ ْﻡ َﻭﺇِﻥ‬
‫ﻙ ﻭﺗﻌﺎﻟﻰ ] َﻳﺎ ﺃَﻳ َﻬﺎ اﻟَّﺫ َ‬ ‫ﺑﺎﺭ َ‬‫*ﻳﻘﻭ ُﻝ اﻟﺣﻕ َﺗ َ‬
‫هللا َﻏﻔُﻭﺭ ﺭَّ ﺣِﻳﻡ[[‪.]2‬‬ ‫َﺗﻌْ ﻔُﻭا َﻭ َﺗﺻْ َﻔﺣُﻭا َﻭ َﺗ ْﻐ ِﻔﺭُﻭا َﻓﺈِﻥَّ َّ َ‬

‫ﻗﺎﻝ اﻹﻣﺎ ُﻡ اﻟﻁﺑﺭﻯ ﻋﻥ اﺑﻥ ﻋﺑﺎﺱ‪ :‬ﻛﺎﻥ اﻟﺭﺟ ُﻝ ﺇﺫا ﺃﺭاﺩ ﺃﻥ ﻳﻬﺎﺟﺭ ﻣﻥ ﻣﻛ َﺔ ﺇﻟﻰ اﻟﻣﺩﻳﻧ ِﺔ َﺗ ْﻣ َﻧﻌُﻪ‬
‫ﻙ‪ ،‬ﻓﻘﺎﻝ هللا‪ :‬ﺇﻧﻬﻡ ﻋﺩﻭ ﻟﻛﻡ ﻓﺎﺣﺫﺭﻭﻫﻡ ﻭاﺳﻣﻌﻭا ﻭﺃﻁﻳﻌﻭا‪،‬‬ ‫ِّﻁﻭﻩ ﻋﻥ ﺫﻟ َ‬ ‫زﻭﺟ ُﺗ ُﻪ ﻭﻭﻟ ُﺩﻩ‪ ،‬ﻭﻟَ ْﻡ َﻳﺄﻟﻭا ُﻳ َﺛﺑ ُ‬
‫َ‬
‫َ‬ ‫َّ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫ﻭاﻣﺿﻭا ﻟِ َﺷﺄﻧﻛﻡ‪ ،‬ﻓﻛﺎﻥ اﻟﺭﺟﻝ ﺑﻌﺩ ﺫﻟﻙ ﺇﺫا ُﻣﻧِﻊ ﻭﺛﺑِّﻁ َﻣﺭَّ ﺑﺄﻫْ ﻠِ ِﻪ ﻭﺃﻗ َﺳ َﻡ‪ ،‬ﻭاﻟ َﻘ َﺳ ُﻡ ﻳﻣﻳﻥ ﻟﻳﻔ َﻌﻠ َﻥ ﻭﻟﻳُﻌﺎ ِﻗ َﺑﻥَّ‬
‫ﺃﻫﻠَﻪ ﻓﻰ ﺫﻟﻙ‪ ،‬ﻓﻘﺎﻝ هللا ﺟﻝ ﺛﻧﺎﺅﻩ ] َﻭﺇِﻥ َﺗﻌْ ﻔُﻭا َﻭ َﺗﺻْ َﻔﺣُﻭا َﻭ َﺗ ْﻐ ِﻔﺭُﻭا َﻓﺈِﻥَّ َّ َ‬
‫هللا َﻏﻔُﻭﺭ ﺭَّ ﺣِﻳﻡ]‪.‬‬

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‫ﻟﺩﻳﻥ ﺭﺳﻭﻝ هللا ﺗﺣﺗﺎﺝ ﺇﻟﻰ ﺭﺟﺎﻝ َﻳ ِﻬﺑﻭﻥ ﺃﻧﻔ َﺳ ُﻬﻡ هلل ﻭﺭﺳﻭﻟِﻪ ﻻ ﺗﻠﻬﻳﻬﻡ ﺗﺟﺎﺭﺓ‬ ‫ِ‬ ‫ﻭﻟﺫﻟﻙ ﻓﺈﻥ اﻟﺧﺩﻣ َﺔ‬
‫ﺑﺎﻟﺣﻘﻭﻕ‬
‫ِ‬ ‫ﺇﺧﻼﻝ‬
‫ٍ‬ ‫ﺫﻛﺭ هللا ﻭﻻ ﺗﻠﻬﻳﻬﻡ ﺃﻭﻻ ُﺩﻫﻡ ﻭﻻ ﻧﺳﺎﺅﻫﻡ ﻋﻥ ﺧﺩﻣﺔ ﺩﻳﻥ هللا ﻓﻰ ﻏﻳﺭ‬ ‫ﻭﻻ ﺑﻳﻊ ﻋﻥ ِ‬
‫ﻭاﻟﻭاﺟﺑﺎﺕِ‪ ،‬ﻭﺃﺧﺭ َﺝ اﻟﺣﺎﻛ ُﻡ ﻭﺻﺣَّ َﺣﻪ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ اﻷﺳﻣﺎء ﻭاﻟﺻﻔﺎﺕ ﻋﻥ ﺃﺑﻰ ﻣﻭﺳﻰ اﻷﺷﻌﺭﻯ ﴿ﺃﻥ‬
‫ﺿﺭَّ ﺑآﺧﺭﺗﻪ‪ ،‬ﻭﻣﻥ ﺃﺣﺏ ﺁﺧﺭﺗﻪ ﺃﺿﺭ ﺑﺩﻧﻳﺎﻩ‪ ،‬ﻓآﺛِﺭﻭا ﻣﺎ ﻳﺑﻘﻰ ﻋﻠﻰ ﻣﺎ‬ ‫ﺃﺣﺏَّ ُﺩﻧﻳﺎﻩ ﺃ َ‬
‫ﺭﺳﻭ َﻝ هللا ﻗﺎﻝ‪ :‬ﻣﻥ َ‬
‫ﻳﻔﻧﻰ﴾‪.‬‬

‫ﺕ َﻭاﻷَﺭْ َ‬
‫ﺽ َﻭ َﻣﺎ َﺑ ْﻳ َﻧ ُﻬ َﻣﺎ ﺇِﻻَّ ِﺑ ْﺎﻟ َﺣ ِّﻕ َﻭﺇِﻥَّ اﻟﺳَّﺎ َﻋ َﺔ ﻵ ِﺗ َﻳﺔ َﻓﺎﺻْ َﻔ ِﺢ‬ ‫*ﻭﻳﻘﻭﻝ اﻟﺣﻕ ﺃﻳﺿﺎ ] َﻭ َﻣﺎ َﺧﻠَ ْﻘ َﻧﺎ اﻟ َّﺳ َﻣ َﺎﻭا ِ‬
‫ﺻ ْﻔ َﺢ ْاﻟ َﺟﻣِﻳ َﻝ[[‪.]1‬‬
‫اﻟ َّ‬

‫ﻭﻓﻰ ﻫﺫا ﻳﻘﻭﻝ ﺣﺟﺔ اﻹﺳﻼﻡ اﻹﻣﺎﻡ اﻟﻐزاﻟﻰ ﻓﻰ اﻹﺣﻳﺎء ﻣﻥ ﺣﺩﻳﺙ ﺳﻳﺩِﻧﺎ ﻣﺣﻣﺩ ﺑﻥ اﻟﺣﻧﻔﻳﺔ ﻋﻥ‬
‫ﺻ ْﻔ َﺢ ْاﻟ َﺟﻣِﻳ َﻝ[ ﻗﺎﻝ اﻟﻧﺑﻰ ‪ :‬ﻳﺎ ﺟﺑﺭﻳﻝ ﻭﻣﺎ‬
‫اﻹﻣﺎﻡ ﻋﻠﻰ ﻛﺭَّ َﻡ َُهللا َﻭﺟْ َﻬ ُﻪ‪ :‬ﻟﻣﺎ ﻧزﻝ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ] َﻓﺎﺻْ َﻔ ِﺢ اﻟ َّ‬
‫ِ‬
‫ُ‬
‫اﻟﺻﻔ ُﺢ اﻟﺟﻣﻳﻝ؟ ﻗﺎﻝ ﻋﻠﻳﻪ اﻟﺳﻼﻡ‪ :‬ﺇﺫا ﻋﻔﻭﺕ ﻋﻣﻥ ظﻠﻣﻙ ﻓﻼ ﺗﻌﺎ ِﺗ َﺑﻪ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺟﺑﺭﻳﻝ ﻓﺎهلل ﺗﻌﺎﻟﻰ ﺃﻛﺭ ُﻡ‬
‫ﺙ هللا ﺗﻌﺎﻟﻰ ﺇﻟﻳﻬﻣﺎ ﻣﻳﻛﺎﺋﻳﻝ ﻋﻠﻳﻪ اﻟﺳﻼﻡ‬ ‫ﻣِﻥْ ﺃﻥ ﻳُﻌﺎﺗِﺏْ َﻣﻥْ ﻋﻔﺎ ﻋﻧﻪ‪ ،‬ﻓﺑﻛﻰ ﺟﺑﺭﻳﻝ ﻭﺑﻛﻰ اﻟﻧﺑﻰ ‪َ ،‬ﻓ َﺑ َﻌ َ‬
‫ﻋﻔﻭﺕ ﻋﻧﻪ‪ ،‬ﻫﺫا ﻣﺎ ﻻ ﻳُﺷﺑﻪ ﻛﺭﻣﻰ‪.‬‬ ‫ُ‬ ‫ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺭ َّﺑ ُﻛﻣﺎ ﻳُﻘﺭﺋ ُﻛﻣﺎ اﻟﺳﻼﻡ ﻭﻳﻘﻭﻝ‪ :‬ﻛﻳﻑ ﺃﻋﺎﺗﺏُ ﻣﻥ‬

‫ﺻﺎﻟِﺣً ﺎ َﻭ َﻗﺎ َﻝ ﺇِ َّﻧﻧِﻰ ﻣ َِﻥ ْاﻟﻣُﺳْ ﻠِﻣ َ‬

‫ِﻳﻥ‬ ‫هللا َﻭ َﻋ ِﻣ َﻝ َ‬ ‫ﻭﻳﻘﻭﻝ اﻟﻌزﻳز اﻟﺣﻛﻳﻡ ] َﻭ َﻣﻥْ ﺃَﺣْ َﺳﻥُ َﻗ ْﻭﻻً ِّﻣ َّﻣﻥ َﺩ َﻋﺎ ﺇِﻟَﻰ َّ ِ‬
‫ِﻰ ﺃَﺣْ َﺳﻥُ َﻓﺈِ َﺫا اﻟَّﺫِﻯ َﺑ ْﻳ َﻧ َﻙ َﻭ َﺑ ْﻳ َﻧ ُﻪ َﻋ َﺩ َاﻭﺓ َﻛﺄ َ َّﻧ ُﻪ َﻭﻟِﻰ َﺣﻣِﻳﻡ‬
‫‪َ %‬ﻭﻻ َﺗﺳْ َﺗ ِﻭﻯ ْاﻟ َﺣ َﺳ َﻧ ُﺔ َﻭﻻ اﻟ َّﺳ ِّﻳ َﺋ ُﺔ ْاﺩ َﻓﻊْ ِﺑﺎﻟَّﺗِﻰ ﻫ َ‬
‫ﺻ َﺑﺭُﻭا َﻭ َﻣﺎ ُﻳﻠَ َّﻘﺎ َﻫﺎ ﺇِﻻَّ ُﺫﻭ َﺣظ َﻋظِ ﻳﻡ[ٍ[‪ ]1‬ﻭﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ] َﻓﺈِ َﺫا اﻟَّﺫِﻯ َﺑ ْﻳ َﻧ َﻙ َﻭ َﺑ ْﻳ َﻧ ُﻪ‬ ‫‪َ %‬ﻭ َﻣﺎ ُﻳﻠَ َّﻘﺎ َﻫﺎ ﺇِﻻَّ اﻟَّﺫ َ‬
‫ِﻳﻥ َ‬
‫َﻋ َﺩ َاﻭﺓ َﻛﺄ َ َّﻧ ُﻪ َﻭﻟِﻰ َﺣﻣِﻳﻡ[ ﺃﻯ ﻗﺭﻳﺏ ﺻﺩﻳﻕ‪ ،‬ﻗﺎﻝ ﻣﻘﺎﺗﻝ‪ :‬ﻧزﻟﺕ ﻓﻰ ﺃﺑﻰ ﺳﻔﻳﺎﻥ ﺑﻥ ﺣﺭﺏ‪ ،‬ﻛﺎﻥ ﻣﺅﺫﻳﺎ ﻟﻠﻧﺑﻰ‬
‫‪ ،‬ﻓﺻﺎﺭ ﻟﻪ ﻭﻟﻳﺎ ﺑﻌﺩ ﺃﻥ ﻛﺎﻥ ﻋﺩﻭا ﻭﺫﻟﻙ ﺑﺎﻟﻣﺻﺎﻫﺭﺓ اﻟﺗﻰ ﻭﻗﻌﺕ ﺑﻳﻧﻪ ﻭﺑﻳﻥ اﻟﻧﺑﻰ ﻭزﻭاﺟﻪ ﺑﺎﻟﺳﻳﺩﺓ‬
‫ﺣﺑﻳﺑﻪ ﺑﻧﺕ ﺃﺑﻰ ﺳﻔﻳﺎﻥ‪ ،‬ﺛﻡ ﺃﺳﻠﻡ ﻓﺻﺎﺭ ﻭﻟﻳﺎ ﻓﻰ اﻹﺳﻼﻡ ﺣﻣﻳﻣﺎ ﺑﺎﻟﻘﺭاﺑﺔ‪ ،‬ﻭهلل ﺩﺭ اﻟﻘﺎﺋﻝ‪:‬‬
‫ﺏ‬‫ﻛﻝ ﻣﺫﻧ ٍ‬‫َﺳﺄ ُ ْﻟ ِز ُﻡ ﻧﻔﺳﻰ اﻟﺻﻔ َﺢ ﻋﻥ ِ‬
‫ﻓﻣﺎ اﻟﻧـﺎﺱُ ﺇﻻ ﻭاﺣـﺩ ﻣﻥ ﺛـﻼﺛ ٍﺔ‬
‫ﻓﺄﻣﺎ اﻟﺫﻯ ﻓـﻭﻗﻰ ﻓﺄﻋـﺭﻑُ َﻗ ْـﺩ َﺭﻩُ‬
‫ﺻ ْﻧ ُ‬
‫ﺕ ﻋﻥ‬ ‫ﻭﺃﻣﺎ اﻟﺫﻯ ﺩﻭﻧﻰ ﻓﺈﻥ ﻗﺎﻝ ُ‬
‫ﻭﺃﻣﺎ اﻟﺫﻯ ﻣﺛـﻠﻰ ﻓﺈﻥ َز َّﻝ ﺃﻭ ﻫﻔـﺎ‬
‫ﺕ ﻣﻧـﻪ ﻟﺩﻯ اﻟﺟﺭاﺋ ُﻡ‬ ‫ﻭﺇﻥْ َﻛ ُﺛ َ‬
‫ـﺭ ْ‬
‫ﺎﻭ ُﻡ‬‫ﻑ ﻭﻣ ِْﺛ ِﻝ ُﻣ َﻘ ِ‬
‫ﻑ ﻭ ُﻣ َﺷـﺭَّ ٍ‬ ‫ﺷـﺭﻳ ٍ‬
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 ‫ﻭﺃ ْﺗ َﺑـ ُﻊ ﻓﻳﻪ اﻟﺣـﻕ ﻭاﻟﺣـﻕ ﻻز ُﻡ‬
‫ﺇﺟـﺎ َﺑﺗ ِﻪ ﻋـﺭﺿﻰ ﻭﺇﻥ ﻻﻡ ﻻﺋـ ُﻡ‬
‫ﺑﺎﻟﺣـﻠﻡ ﺣﺎﻛ ُﻡ‬
‫ِ‬ ‫َﺗ َﻔﺿ َّْﻠ ُ‬
‫ﺕ ﺇﻥ اﻟﻔﺿ َﻝ‬

‫هللا ﻣﺎ اﻧﺗﻘﻡ ﻟﻧﻔﺳﻪ ﻗﻁ ﺇﻻ ﺃﻥ ﺗﻧﺗﻬﻙ ﺣﺭﻣﺎﺕ ّ‬

‫هللا‪ ،‬ﻭﻓﻰ ﺣﺩﻳﺙ‬ ‫ﻭﻗﺩ ﺛﺑﺕ ﻓﻰ اﻟﺻﺣﻳﺢ‪ :‬ﺃﻥ ﺭﺳﻭﻝ ّ‬
‫ﺕ ﻳﻣﻳ ُﻧﻪ﴾‪.‬‬
‫ﻷ َﺣﺩِﻧﺎ ﻋﻧﺩ اﻟﻣﻌﺎﺗﺑﺔ‪﴿ :‬ﻣﺎ ﻟﻪ َﺗ ِﺭ َﺑ ْ‬ ‫ﺁﺧﺭ ﻛﺎﻥ ﺭﺳﻭﻝ ّ‬
‫هللا ﻳﻘﻭﻝ ِ‬

‫ِﻳظ ْاﻟ َﺣﺎﺷِ َﻳ ِﺔ َﻓﺄ َ ْﺩ َﺭ َﻛ ُﻪ‬ ‫هللا َﻭ َﻋﻠَ ْﻳ ِﻪ ﺑُﺭْ ﺩ َﻧﺟْ َﺭاﻧِﻰ َﻏﻠ ُ‬ ‫ُﻭﻝ َّ ِ‬ ‫ﺕ ﺃَ ْﻣﺷِ ﻰ َﻣ َﻊ َﺭﺳ ِ‬ ‫ْﻥ َﻣﺎﻟِﻙٍ َﻗﺎ َﻝ ُﻛ ْﻧ ُ‬ ‫ﺱﺑ ِ‬ ‫ﻭ َﻋﻥْ ﺃَ َﻧ ِ‬
‫ﺕ ِﺑ َﻬﺎ َﺣﺎﺷِ َﻳ ُﺔ‬ ‫ﺻ ْﻔ َﺣ ِﺔ َﻋﺎﺗ ِِﻕ اﻟ َّﻧ ِﺑﻰ َﻭ َﻗ ْﺩ ﺃَ َّﺛ َﺭ ْ‬ ‫ﺕ ﺇِﻟَﻰ َ‬ ‫ﺃَﻋْ َﺭ ِاﺑﻰ َﻓ َﺟ َﺑ َﺫ ِﺑ ِﺭ َﺩا ِﺋ ِﻪ َﺟ ْﺑ َﺫ ًﺓ َﺷﺩِﻳ َﺩ ًﺓ‪َ ،‬ﻗﺎ َﻝ ﺃَ َﻧﺱ َﻓ َﻧ َظﺭْ ُ‬
‫ﻙ ُﺛ َّﻡ ﺃَ َﻣ َﺭ ﻟَ ُﻪ‬ ‫ﺿ ِﺣ َ‬‫ﺕ ﺇِﻟَ ْﻳ ِﻪ َﻓ َ‬‫ﻙ َﻓ ْﺎﻟ َﺗ َﻔ َ‬ ‫ﺎﻝ َّ ِ‬
‫هللا اﻟَّﺫِﻯ ﻋِ ْﻧ َﺩ َ‬ ‫اﻟﺭِّ َﺩا ِء ﻣِﻥْ ﺷِ َّﺩ ِﺓ َﺟ ْﺑ َﺫ ِﺗ ِﻪ ُﺛ َّﻡ َﻗﺎ َﻝ َﻳﺎ ﻣ َُﺣ َّﻣ ُﺩ ﻣُﺭْ ﻟِﻰ ﻣِﻥْ َﻣ ِ‬
‫ِﺑ َﻌ َﻁﺎ ٍء‪.‬‬

‫ﺃﺣﺳﻥ ﺻﻭﺭﺓٍ‪ ،‬ﻟﻡ ﻳﻧزﻝ‬ ‫ِ‬ ‫هللا ﻗﺎﻝ ﺇﻥ ﺟﺑﺭﻳ َﻝ ﺟﺎءﻧﻰ ﻓﻰ‬ ‫ُﻭﻝ َّ ِ‬
‫ﻭﺃﺧﺭﺝ ﺻﺎﺣﺏُ (ﻛﻧز اﻟﻌﻣﺎﻝ) ﻋﻥ َﺭﺳ ِ‬
‫ﻓﻰ ﻣِﺛﻠِﻬﺎ َﻗ ْﻁ ﺿﺎﺣﻛﺎ ﻣﺳﺗﺑﺷﺭا‪ ،‬ﻓﻘﺎﻝ‪ :‬اﻟﺳﻼﻡ ﻋﻠﻳﻙ ﻳﺎ ﻣﺣﻣﺩ‪ ،‬ﻗﻠﺕ‪ :‬ﻭﻋﻠﻳﻙ اﻟﺳﻼﻡ ﻳﺎ ﺟﺑﺭﻳﻝ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻥ‬
‫اﻟﻌﺭش‪،‬‬
‫ِ‬ ‫هللا ﻋز ﻭﺟﻝ ﺑﻌﺛﻧﻰ ﺇﻟﻳﻙ ﺑﻬﺩﻳﺔ‪ ،‬ﻗﻠﺕ‪ :‬ﻳﺎ ﺟﺑﺭﻳﻝ ﻭﻣﺎ ﺗﻠﻙ اﻟﻬﺩﻳﺔ؟ ﻗﺎﻝ‪ :‬ﻛﻠﻣﺎﺕ ﻣﻥ ﻛﻧﻭز ﺗﺣﺕ‬
‫ﻭﺳﺗﺭ اﻟﻘﺑﻳ َﺢ ﻳﺎ ﻣﻥ ﻻ ﻳﺅاﺧِﺫُ‬
‫َ‬ ‫ﺃظﻬﺭ اﻟﺟﻣﻳ َﻝ‬
‫َ‬ ‫ﺃﻛﺭﻣﻙ هللا ﺗﻌﺎﻟﻰ ﺑﻬﻥ‪ ،‬ﻗﻠﺕ‪ :‬ﻭﻣﺎ ﻫُﻥَّ ؟ ﻗﺎﻝ‪ :‬ﻗﻝ ﻳﺎ ﻣﻥ‬
‫ﻭاﺳﻊ اﻟﻣﻐﻔﺭﺓ‪ ،‬ﻳﺎ ﺑﺎﺳ َﻁ اﻟﻳﺩﻳﻥ‬ ‫َ‬ ‫ﻙ اﻟﺳِ ْﺗ َﺭ ﻳﺎ ﻋظﻳ َﻡ اﻟﻌﻔﻭ‪ ،‬ﻳﺎ َﺣ َﺳ َﻥ اﻟﺗﺟﺎﻭز‪ ،‬ﻳﺎ‬
‫ﺑﺎﻟﺟﺭﻳﺭﺓِ‪ ،‬ﻭﻻ َﻳ ْﻬ ِﺗ ُ‬
‫َ‬
‫ﻣﺑﺗﺩئ‬
‫َ‬ ‫ﺻﺎﺣﺏ ﻛﻝ ﻧﺟﻭﻯ‪ ،‬ﻭﻳﺎ ﻣﻧﺗﻬﻰ ﻛﻝ ﺷﻛﻭﻯ‪ ،‬ﻳﺎ ﻛﺭﻳ َﻡ اﻟﺻﻔﺢ‪ ،‬ﻳﺎ ﻋظﻳ َﻡ اﻟﻣﻥَّ ﻳﺎ‬ ‫َ‬ ‫ﺑﺎﻟﺭﺣﻣﺔ‪ ،‬ﻳﺎ‬
‫ﺑﺎﻟﻧﻌﻡ ﻗﺑﻝ اﺳﺗﺣﻘﺎﻗﻬﺎ‪ ،‬ﻳﺎ ﺭﺑﻧﺎ‪ ،‬ﻭﻳﺎ ﺳﻳﺩﻧﺎ‪ ،‬ﻭﻳﺎ ﻣﻭﻻﻧﺎ‪ ،‬ﻭﻳﺎ ﻏﺎﻳﺔ ﺭﻏﺑﺗﻧﺎ‪ ،‬ﺃﺳﺄﻟﻙ ﻳﺎ هللا ﺃﻥ ﻻ َﺗ ْﺷﻭﻯ‬ ‫ِ‬
‫َﺧﻠﻘﻰ ﺑﺎﻟﻧﺎﺭ‪.‬‬

‫اﻹ ْﺛ َﻧﻳ ِ‬
‫ْﻥ َﻭ َﻳ ْﻭ َﻡ ْاﻟ َﺧﻣ ِ‬
‫ِﻳﺱ‪،‬‬ ‫َ‬
‫هللا َﻗﺎ َﻝ‪ُ ﴿ :‬ﺗ ْﻔ َﺗ ُﺢ ﺃﺑ َْﻭاﺏُ ْاﻟ َﺟ ّﻧ ِﺔ َﻳ ْﻭ َﻡ ِ‬ ‫ﻭﺭﻭﻯ ﻣﺳﻠﻡ َﻋﻥْ ﺃَ ِﺑﻰ ﻫ َُﺭﻳ َْﺭ َﺓ ﺃَﻥّ َﺭﺳُﻭ َﻝ ّ ِ‬
‫ﺕ َﺑ ْﻳ َﻧ ُﻪ َﻭ َﺑﻳ َْﻥ ﺃَﺧِﻳ ِﻪ َﺷﺣْ َﻧﺎ ُء َﻓ ُﻳ َﻘﺎ ُﻝ‪ :‬ﺃَ ْﻧظِ ﺭُﻭا َﻫ َﺫﻳ ِ‬
‫ْﻥ َﺣ ّﺗ َﻰ‬ ‫ﻙ ِﺑ ّ ِ‬
‫ﺎهلل َﺷﻳْﺋﺎ ً ﺇِﻻ ّ َﺭ ُﺟﻼً َﻛﺎ َﻧ ْ‬ ‫َﻓﻳ ُْﻐ َﻔ ُﺭ ﻟِ ُﻛ ّﻝ َﻋ ْﺑ ٍﺩ ﻻَ ُﻳ ْﺷ ِﺭ ُ‬
‫ْﻥ َﺣ ّﺗ َﻰ َﻳﺻْ َﻁﻠ َِﺣﺎ﴾‪.‬‬ ‫ْﻥ َﺣ ّﺗ َﻰ َﻳﺻْ َﻁﻠ َِﺣﺎ‪ ،‬ﺃَ ْﻧظِ ﺭُﻭا َﻫ َﺫﻳ ِ‬‫َﻳﺻْ َﻁﻠ َِﺣﺎ‪ ،‬ﺃَ ْﻧظِ ﺭُﻭا َﻫ َﺫﻳ ِ‬

‫ﺻﻭﺭﻫﺎ ﻭاﻟﺗظﺎﻟ ُﻡ ﻓﻰ ﻛﻝ ﻣﻌﺎﻧﻳﻪ اﻟﺫﻯ ﻧﻬﺎﻧﺎ ﻋﻧﻪ اﻟﻣﻭﻟﻰ‬ ‫ِ‬ ‫ﻭاﻟﻣﻌﺭﻭﻑ ﺃﻥ اﻟﺷﺣﻧﺎ َء ﻫﻰ اﻟﻌﺩاﻭﺓُ ﺑﻛﻝ‬
‫اﻹﻗﺗﺗﺎﻝ ﺑﺎﻟﻳﺩ ﺣﺗﻰ ﻭﻟﻭ ﻛﺎﻥ ﻷﺧﺫ اﻟﺣﻘﻭﻕ ﻭﻓﻰ ﻫﺫا ﻧزﻝ‬ ‫ِ‬ ‫ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻭاﻟﻧﺑﻰ‪ ،‬ﻭﻣﻥ ﺃﺳﻭﺃ ﺻﻭﺭﻫﺎ‬
‫ﺕ ﻓﻰ ﺭﺟﻠﻳﻥ ﻣﻥ اﻷﻧﺻﺎﺭ ﻛﺎﻧﺕ ﺑﻳﻧﻬﻣﺎ‬ ‫ﺎﻥ ﻣ َِﻥ ْاﻟﻣ ُْﺅ ِﻣﻧ َ‬
‫ِﻳﻥ ا ْﻗ َﺗ َﺗﻠُﻭا[ ﻗﺎﻝ ﻗﺗﺎﺩﺓ‪َ :‬ﻧ َزﻟَ ْ‬ ‫ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ ] :‬ﻭﺇِﻥ َﻁﺎ ِﺋ َﻔ َﺗ ِ‬

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‫ﻣﺩاﺭاﺓ ﻓﻰ ﺣﻕ ﺑﻳﻧﻬﻣﺎ ﻓﻘﺎﻝ ﺃﺣ ُﺩﻫﻣﺎ‪ :‬ﻵﺧﺫﻥ ﺣﻘﻰ ﻋُﻧﻭﺓ‪ ،‬ﻟﻛﺛﺭﺓ ﻋﺷﻳﺭﺗﻪ‪ ،‬ﻭﺩﻋﺎﻩ اﻵﺧﺭ ﺇﻟﻰ ﺃﻥ ﻳﺣﺎﻛﻣﻪ‬
‫ﺇﻟﻰ ﺭﺳﻭﻝ هللا ﻓﺄﺑﻰ ﺃﻥ ﻳ ْﺗﺑ َﻌﻪُ‪ ،‬ﻓﻠﻡ ﻳزﻝ اﻷﻣﺭ ﺑﻳﻧﻬﻣﺎ ﺣﺗﻰ ﺗﻭاﻗﻌﺎ ﻭﺗﻧﺎﻭﻝ ﺑﻌﺿﻬﻡ ﺑﻌﺿﺎ ﺑﺎﻷﻳﺩﻯ‬
‫ﻭاﻟﻧﻌﺎﻝ‪.‬‬
‫ﻭﺇﻥ ﺃﺧﺫ اﻟﺣﻕ ﺑﺎﻟﻳﺩ ﻟﻬﻭ ﻋﺩﻭﻝ ﻋﻥ ﺭﺩ اﻷﻣﺭ هلل ﻭﺭﺳﻭﻟﻪ ﻭﺃﻭﻟﻰ اﻷﻣﺭ‪ ،‬ﻭﺑﺫﻟﻙ ﺗﻌﻡ اﻟﻔﻭﺿﻰ ﻭﻳﺳﻭﺩ‬
‫اﻟﺗظﺎﻟﻡ ﺑﻳﻥ اﻟﻧﺎﺱ اﻟﺫﻯ ﻗﺎﻝ ﻓﻳﻪ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ـﻼﻡ‬ ‫ﺇِﻥَّ اﻟ َّﺗ َظــﺎﻟ ُ َﻡ ﺑ ُْﺅ َﺭﺓُ ْ‬
‫اﻹظ ِ‬ ‫ِ‬
‫َﻭ َﻋﻠَ ْﻳ ِﻪ َﺟ ْﻔ َـﻭﺓُ َﻗﺎﻁِ ﻌِﻰ ﺃَﺭْ َﺣﺎﻣِﻰ‬
‫ﺎﺕ ْاﻟ ُﻣﺣِﺏ َﻭ َﻗ ْﺩ َﻋ َﻔﺎ‬
‫ﺿﺭَّ ﻟَ ْﻭ َﺑ َ‬
‫َﻣﺎ َ‬
‫ﺎﺕ ْاﻟ ُﻣﺣِﺏ ُﻣ َﻐﺎﺿِ ﺑًﺎ‬
‫َﻣﺎ َﺳـﺭَّ ﻟَ ْﻭ َﺑ َ‬

‫ﻭاﻷﻧظﺎﺭ‬
‫ِ‬ ‫ﻭﺇﻥ ﺃﻭﻟﻰ اﻟﻧﺎﺱ ﺑﻁﺭﻳﻕ ﺃﺑﻰ اﻟﻌﻳﻧﻳﻥ اﻟﺫﻯ ﺭﺩ ﺗﻧﺎ ُزﻋﻪ ﺇﻟﻳﻧﺎ ﻭﻛﻔﺎﻩ ُﺣ ْﻛ َﻣﻧﺎ ﻟﺗﻭﺣﻳ ِﺩ اﻟﻭﺟﻬ ِﺔ‬
‫ﻭﺇﻥ ﺃﺑﻌﺩ اﻟﻧﺎﺱ ﻣﻧﺎ ﻣﻥ ﺃﺧﺫ ﺣﻘﻪ ﺑﻳﺩﻩ ﻭﻟﻡ ﻳﻧظﺭ ﺇﻟﻳﻧﺎ ﺑﻌﻳﻥ اﻹﻋﺗﺑﺎﺭ‪ ،‬ﻭﺻﻔﺣﺎ ﻟﻣﻥ ﺗﺎﺏ ﻭﺁﺏ ﻭﺗﺭﻙ‬
‫اﻟﻌﻧﺎﺩ ﻭاﻹﺻﺭاﺭ ﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫َﻭ َﻛ َﻔﺎﻩُ ُﺣ ْﻛﻣِﻰ َﻭﺣَّ َﺩ اﻷَ ْﻧ َظ َ‬
‫ﺎﺭا‬
‫َﻣﻥْ َﺭ َّﺩ ﺃَﻣْﺭً ا َﻛ َ‬
‫ﺎﻥ ﻓِﻳ ِﻪ َﺗ َﻧﺎ ُزﻉ‬

‫ﻭﻗﺎﻝ ﻳﻌﺭﺏ ﺑﻥ ﻗﺣﻁﺎﻥ ﻳﻭﺻﻰ ﺃﺑﻧﺎءﻩ اﻷﻗﻳﺎﻝ ﻭﻫﻭ ﺃﻭﻝ ﻧﺎﻁﻕ ﺑﺎﻟﻌﺭﺑﻳﺔ‪:‬‬
‫ﺑﺎﻟﺗﻭاﺿـﻊ ﻻ ﺗزﻳﺩﻭا‬
‫ِ‬ ‫ﻋﻠﻳﻛ ْﻡ‬
‫اﻟﺻﻔﺢ ﺃﻓﺿ ُﻝ ﻣﺎ اﺑﺗﻐﻳﺗ ْﻡ‬
‫ِ‬ ‫ﻭﺇِﻥ‬
‫اﻟﺗﻭاﺿﻊ ﻣﻥ ﻣزﻳ ِﺩ‬
‫ِ‬ ‫ﻓﺿﻝ‬
‫ِ‬ ‫ﻋﻠﻰ‬
‫ﺑﻪ ﺷـﺭﻓﺎ ً ﻣﻥ اﻟﻣﻠﻙِ اﻟﻌـﺗﻳ ِﺩ‬

‫ً‬
‫ﺟﻠﻳﻠﺔ ﻟﻠﺷﻳﺧﻳﻥ ﺻﺎﺣﺑﻰ اﻟﺫﻛﺭﻯ‪ ،‬ﻓﺈﻥ‬ ‫ً‬
‫ﻣﻧﻘﺑﺔ‬ ‫* ﻭﺑﻌﺩ ﺃﻥ اﺳﺗﻌﺭﺿﻧﺎ ﺻﻧﻭﻓﺎ ﻣﻥ اﻟﺻﻔﺢ ﻧﻭﺩ ﺃﻥ ُﻧ َ‬
‫ﺑﺭز‬
‫ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ُﻛ ِّﻧ َﻰ ﻓﻰ اﻟﺣﺿﺭﺗﻳﻥ ﺑﻔﺧﺭ اﻟﺩﻳﻥ ﻭﺗﻠﻙ اﻟ ُﻛ ْﻧ َﻳ ُﺔ ﺣﺎزﻫﺎ ﻧﺳﺑﺎ ﻣﻭﻗﺭا ﻹﻧﺗﺳﺎﺑﻪ ﻟﻠﺑﻳﺕ‬
‫اﻟﻧﺑﻭﻯ اﻟﺷﺭﻳﻑ ﻭاﻧﺗﺳﺎﺑﻪ ﻟﺑﺭﻫﺎﻥ اﻟﻣﻠﺔ ﻭاﻟﺩﻳﻥ اﻟﺳﻳﺩ ﺃﺑﻰ اﻟﻌﻳﻧﻳﻥ اﻟﺩﺳﻭﻗﻰ ‪ ،‬ﻭاﻓﺗﺧﺭ ﺑﻪ ﺃﻫﻝ‬

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‫اﻟﺣﺿﺭﺗﻳﻥ ﻟﺳﻁﻭﻉ ﺑﺭﻫﺎﻧﻪ ﻓﻰ اﻟﻌﻘﺎﺋﺩ اﻟﺗﻰ اﺿﻁﺭﺑﺕ ﻓﻰ ﻗﻠﻭﺏ اﻟﻌﺎﻣﺔ ﻣﻥ اﻟﻣﺳﻠﻣﻳﻥ ﻋﻥ ﻋﻠﻭ ﻗﺩﺭ‬
‫ﺧﻳﺭ ﺩﻟﻳﻝ ﻋﻠﻰ َﺗﺑْﺻِ ﺭﺓ ﺃﻭﻟﻰ اﻷﻟﺑﺎﺏ ﻟﻠﺳﻳﺭ ﺇﻟﻰ اﻟﺻﻭاﺏ‪.‬‬
‫اﻟﻧﺑﻰ ﻓﻛﺎﻧﺕ ﺩﺭﻭﺳﻪ ﻭﻛﺗﺑﻪ َ‬

‫ﺃﻣﺎ ﻣﺎ اﺷﺗﻬﺭ ﺑﻪ ﻓﺈﻧﻪ ﺷﻳﺊ ﺁﺧﺭ‪ ،‬ﻓﻣﺎ اﺷﺗﻬﺭ ﺑﻛﻔﺎﻟﺔ اﻷﻳﺗﺎﻡ ﻣﻊ اﻧﻬﺎ ﻛﺎﻧﺕ َﺩ ْﻳﺩَﻧﻪ ﻭﻣﺎ اﺷﺗﻬﺭ ﺑﻛﺭاﻣﺎﺕ‬
‫ﺑﺎﻫﺭﺓ ﺑﺎﻟﺭﻏﻡ ﻣﻥ ﺃﻧﻬﺎ ظﺎﻫﺭﺓ ﻭﻛﺛﻳﺭﺓ‪ ،‬ﺑﻝ اﺷﺗﻬﺭ ﺑﺎﻟﺻﻔﺢ اﻟﺟﻣﻳﻝ ﻓﻰ ﻛﻝ ﺃﺣﻭاﻟﻪ ﻭﻫﻭ ﻳﺧﺑﺭﻧﺎ ﺑﺛﺑﻭﺕ‬
‫ﺗﻠﻙ اﻟﻣﻛﺭﻣﺔ ﻓﻰ ﺩﻳﻭاﻧﻪ ﺷﺭاﺏ اﻟﻭﺻﻝ‪:‬‬
‫ﻗُ ْﻠ ُﺗ ْﻡ ﻛ ِِﺭﻳﻣًﺎ َﻳ ْﻭ َﻡ َﻣ َّﻛ َﺔ ﺇِ َّﻧﻧِﻰ‬
‫ﺃَﻋْ ﻔُﻭ َﻭﺃَﺻْ َﻔ ُﺢ َﻭاﻟﺳ َِّﺑﻳ ُﻝ ُﻳ َ‬
‫ﺿﺎ ُء‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ‪:‬‬
‫ﺁﺏ ْاﻟﻣُﺳِ ﻰ ُء ِﺑ َﺗ ْﻭ َﺑ ٍﺔ‬
‫ﺻ ْﻔﺣً ﺎ ﺇِ َﺫا َ‬
‫َ‬
‫ﺻ َﻔ َﺣﺎ ِ‬
‫ﺕ‬ ‫ﺎﻝ ﻋ ُِﺭ ْﻓ ُ‬
‫ﺕ ِﺑﺎﻟ َّ‬ ‫َﺑﻳ َْﻥ اﻟﺭِّ َﺟ ِ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ‪:‬‬
‫َﻓ َﺣﻳَّﺎ هللا ُ َﻋ ْﺑ ًﺩا َظـﻥَّ َﺧﻳْﺭً ا‬
‫ﺕ‬ ‫ﺻ ْﻔ ِﺢ ْاﻟ َﺟﻣ ِ‬
‫ِﻳﻝ َﻗ ِﺩ ا ْﺷ َﺗ َﻬﺭْ ُ‬ ‫َﻓ ِﺑﺎﻟ َّ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ‪:‬‬
‫ﺃَﻻَ ﺇِﻥَّ َﻣ ْﻭﻻَ َﻧﺎ ْاﻟ ُﺣ َﺳﻳ َْﻥ ﻟَ َﺷﺎﻫِﺩ‬
‫ﺎﻥ َﻛ ْﻡ ﺃَﺟُﻭ ُﺩ ِﺑ َ‬
‫ﺻ ْﻔ َﺣﺗِﻰ‬ ‫ﺷﻬُﻭ َﺩ َﻋ َﻳ ٍ‬ ‫ُ‬

‫ﻭﻟﻘﺩ ﺳﺎﺭ ﺳﻳﺩﻯ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻋﻠﻰ ﺩﺭﺑﻪ ﻓﻰ اﻟﺻﻔﺢ ﻭﻟﻛﻥ ﺑﻁﺭﻳﻘﺗﻪ اﻟﺧﺎﺻﺔ ﻓﻠﻛﻝ َﻭﻟﻰ ﻧﻬﺟُﻬﻪ‬
‫ﻓﻰ ﺗﺄﺩﻳﺏ ﺃﺑﻧﺎءﻩ ﺃﻭ اﻟﺭﺩ ﻋﻠﻰ ﻣﻌﺎﺭﺿﻳﻪ‪ ،‬ﻛﻣﺎ ﻳﺣﻛﻰ ﻭﻳﻘﻭﻝ ﺳﻳﺩﻯ ﻋﺑﺩ اﻟﻭﻫﺎﺏ اﻟﺷﻌﺭاﻧﻰ ‪ :‬ﺣﻛﻰ ﻟﻰ‬
‫اﻷخ اﻟﺻﺎﻟﺢ اﻟﺷﻳﺦ ﺷﻌﻳﺏ ﺧﻁﻳﺏ ﺟﺎﻣﻊ اﻷزﻫﺭ ﺭﺣﻣﻪ هللا ﻗﺎﻝ‪ :‬ﺩﺧﻠﺕ ﻋﻠﻰ اﻟﺷﻳﺦ ﺟﻼﻝ اﻟﺩﻳﻥ‬
‫اﻟﺳﻳﻭﻁﻰ ﻭﻫﻭ ﻣﺣﺗﺿﺭ َﻓ َﻘﺑ َّْﻠ ُ‬
‫ﺕ ِﺭﺟْ ﻠَ ُﻪ ﻭﺳﺄﻟﺗﻪ اﻟﺻﻔﺢ ﻋﻣﻥ ﻛﺎﻥ ﺁﺫاﻩ ﻣﻥ اﻟﻔﻘﻬﺎء‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺧﻰ ﻗﺩ‬
‫ﺳﺎﻣﺣ َﺗﻬُﻡ ﻣﻥ ﺣﻳﻥ ﻭﻗﻌﻭا ﻓﻰ ﺣﻘﻰ‪ ،‬ﻭﺇﻧﻣﺎ ﺃظﻬﺭﺕ ﻟﻬﻡ اﻟﺗﺷﻭﻳش ﻭاﻟﻌﺩاﻭﺓ ﻭﺻﻧﻔﺕ ﻛﺭاﺭﻳﺱ ﻓﻰ اﻟﺭﺩ‬
‫ﻋﻠﻳﻬﻡ ﻟﺋﻼ ﻳﺗﺟﺭﺅا ﻋﻠﻰ ﺃﻋﺭاﺽ ﻏﻳﺭﻯ ﻣﻥ اﻟﻧﺎﺱ‪ ،‬ﻓﻘﺎﻝ اﻟﺷﻳﺦ ﺷﻌﻳﺏ‪ ،‬ﻭﻫﺫا ﻫﻭ ﻛﺎﻥ اﻟظﻥ ﺑﻛﻡ‪.‬‬

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 ‫ﻭﻫﻛﺫا ﺃﺧﺑﺭ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻭاﺻﻔﺎ ً ﻋﻥ ﺳﺭاﺋﺭ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻭﻫﻭ ﺃﺩﺭﻯ اﻟﻧﺎﺱ ﺑﻬﺎ‪:‬‬
‫َﻓﺈِ ِّﻧﻰ َﻭﺇِﺑ َْﺭاﻫِﻳ ُﻡ ﻓِﻰ اﻷَﺻْ ِﻝ َﻭاﺣِﺩ‬
‫ﺻﺎ ِﻓ ُﺢ‬
‫ﻙ َ‬ ‫ﺇِ َﺫا َﻁﻠَﺑُﻭا َ‬
‫ﺻ ْﻔﺣً ﺎ َﻓﻼ َﺷ َّ‬
‫ﻭﻟﻳﺳﺄﻝ ﻛﻝ ﻣﻧﺎ ﻧﻔﺳﻪ ﻫﻝ ﻟﻪ ﻧﺻﻳﺏ ﻣﻣﺎ اﺷﺗﻬﺭ ﺑﻪ ﻣﺷﺎﻳﺧﻧﺎ اﻟﻛﺭاﻡ اﻷﺟﻼء ﺃﻡ ﺃﻧﻧﺎ ﻧﻘﺭﺃ ﻛﺗﺎﺏ هللا‬
‫اﻟﻛﺭﻳﻡ ﻭﺃﺣﺎﺩﻳﺙ اﻟﺣﺑﻳﺏ ﻭﻗﺻﺎﺋﺩ ﺷﺭاﺏ اﻟﻭﺻﻝ اﻟﺗﻰ ﻫﻰ ﺩﺳﺗﻭﺭﻧﺎ ﻓﻰ ﻓﻬﻡ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ ﺑﻐﻳﺭ ﺗﺩﺑﺭ‬
‫ﺃﻭ ﺗﻌﻘﻝ‪.‬‬

‫ﻓﻘﺩ ﻭﺭﺩ ﺃﻥ ﺳﻳﺩﻧﺎ ﻋﺑﺩ هللا ﺑﻥ ﻣﺳﻌﻭﺩ ﺑﻌﺩ ﺃﻥ ﻋﺎﺩ ﻣﻥ اﻟﺷﺎﻡ ﻭﻁﺎﻑ ﺑﺎﻟﺑﻳﺕ ﺻﻠﻰ ﺭﻛﻌﺗﻳﻥ ﻓﺄﺧﺑﺭﻩ‬
‫اﻟﻧﺎﺱ ﺃﻥ اﻟﺧﻠﻳﻔﺔ ﺳﻳﺩﻧﺎ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ﻗﺩ ﺻﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻓﻘﺎﻝ اﺑﻥ ﻣﺳﻌﻭﺩ ﺇﻧﺎ هلل ﻭﺇﻧﺎ ﺇﻟﻳﻪ‬
‫ﺭاﺟﻌﻭﻥ ﻓﻘﺩ ﻛﻧﺎ ﻧﺻﻠﻰ ﺭﻛﻌﺗﻳﻥ ﻋﻠﻰ ﻋﻬﺩ اﻟﻧﺑﻰ ﺛﻡ ﻗﺎﻡ ﻓﺻﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪ ،‬ﻓﻠﻳﻧﺗﺑﻪ ﻛﻝ ﺫﻯ ﻟﺏ ﻛﻳﻑ‬
‫ﻳﺗﺑﻊ‪.‬‬

‫ﺿ َﺣ ْﺗ َﻬﺎ ﺃﺑﻳﺎﺕ اﻟﻔﺭاﺋﺩ ﻣﻥ ﺷﺭاﺏ ﻭﺻﻝ اﻟﻘﺻﺎﺋﺩ‪ ،‬ﻭاﻟﺗﻰ اﺗﺧﺫﻧﺎ‬

‫ﺃﻣﺎ ﻋﻥ اﻟﻣﻭﺩﺓ ﻓﻰ اﻟﻘﺭﺑﻰ اﻟﺗﻰ ْﺃﻭ َ‬
‫ﻣﻧﻬﺎ ﻟﺣﻭﻟﻳﺔ اﻟﺷﻳﺧﻳﻥ ﺷﻌﺎﺭا ﻭﺩﺛﺎﺭا ﺇﺫ ﻳﻘﻭﻝ ‪:‬‬
‫ﺇﻻ اﻟﻣﻭﺩ َﺓ ﻣﺎ ﺳﺄﻟﻧﺎ ِﺣﺑَّﻧﺎ‬
‫ﺇﻥ اﻟﻣﻭﺩﺓ ﺭﻓﻌﺔ ﻭﺭﺷﺎ ُﺩ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ‪:‬‬
‫ﺑﺎﻟﻌﺩﻝ ﻭاﻹﺣﺳﺎﻥ ﺇﻧﻰ ﺁﻣﺭ‬
‫ﻭﻟﺩﻯَّ ﺫﻯ اﻟﻘﺭﺑﻰ ﻟﻬﺎ ﺇﻳﺗﺎﺋﻰ‬

‫ﺕ ﻗُﻝ‬
‫اﻟﺻَّﺎﻟ َِﺣﺎ ِ‬ ‫ِﻳﻥ ﺁ َﻣ ُﻧﻭا َﻭ َﻋ ِﻣﻠُﻭا‬ ‫ﻙ اﻟَّﺫِﻯ ُﻳ َﺑ ِّﺷ ُﺭ َّ‬
‫هللاُ ﻋِ َﺑﺎ َﺩﻩُ اﻟَّﺫ َ‬ ‫ﻭﺃﺻﻝ ﺫﻟﻙ ﻗﻭﻝ اﻟﺣﻕ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ] َﺫﻟِ َ‬
‫ﺇِﻥَّ َّ َ‬
‫هللا َﻏﻔُﻭﺭ‬ ‫ﻑ َﺣ َﺳ َﻧ ًﺔ َّﻧ ِز ْﺩ ﻟَ ُﻪ ﻓِﻳ َﻬﺎ ُﺣﺳْ ًﻧﺎ‬ ‫ﻻَّ ﺃَﺳْ ﺄَﻟ ُ ُﻛ ْﻡ َﻋﻠَ ْﻳ ِﻪ ﺃَﺟْ ﺭً ا ﺇِﻻَّ ْاﻟ َﻣ َﻭ َّﺩ َﺓ ﻓِﻰ ْاﻟﻘُﺭْ َﺑﻰ َﻭ َﻣﻥ َﻳ ْﻘ َﺗ ِﺭ ْ‬
‫َﺷ ُﻛﻭﺭ[[‪.]0‬‬

‫ﻭﺃﺧﺭﺝ اﺑﻥ ﻫﺷﺎﻡ ﻓﻰ ﺳﻳﺭﺗﻪ ﻋﻥ اﺑﻥ ﻋﺑﺎﺱ ‪ :‬ﺃﻥ اﻟﻧﺑﻰ ﻗﺎﻝ ﻷﺻﺣﺎﺑﻪ ﻳﻭﻡ ﺑﺩﺭ‪﴿ :‬ﺇﻧﻰ ﻗﺩ ﻋﺭﻓﺕ‬
‫ﺃﻥ ﺭﺟﺎﻻ ﻣﻥ ﺑﻧﻰ ﻫﺎﺷﻡ ﻭﻏﻳﺭﻫﻡ ﻗﺩ ﺃﺧﺭﺟﻭا ﻛﺭﻫﺎ‪ ،‬ﻭﻻ ﺣﺎﺟﺔ ﻟﻬﻡ ﺑﻘﺗﺎﻟﻧﺎ‪ ،‬ﻓﻣﻥ ﻟﻘﻰ ﻣﻧﻛﻡ ﺃﺣﺩا ﻣﻥ ﺑﻧﻰ‬

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‫ﻫﺎﺷﻡ ﻓﻼ ﻳﻘﺗﻠﻪ‪ ،‬ﻭﻣﻥ ﻟﻘﻰ ﺃﺑﺎ اﻟ َﺑ ْﺧ َﺗﺭﻯ ﺑﻥ ﻫﺷﺎﻡ ﺑﻥ اﻟﺣﺎﺭﺙ ﺑﻥ ﺃﺳﺩ ﻓﻼ ﻳﻘﺗﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﺇﻧﻣﺎ ﺃ ُ ْﺧ ِﺭ َﺝ‬
‫ﻣُﺳْ َﺗ ْﻛ َﺭﻫﺎً‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺃﺑﻭﺣﺫﻳﻔﺔ‪ :‬ﺃﻧﻘﺗﻝ ﺁﺑﺎءﻧﺎ ﻭﺃﺑﻧﺎءﻧﺎ ﻭﺇﺧﻭﺗﻧﺎ ﻭﻋﺷﻳﺭﺗﻧﺎ‪ ،‬ﻭﻧﺗﺭﻙ اﻟﻌﺑﺎﺱ‪ ،‬ﻭهللا ﻟﺋﻥ ﻟﻘﻳﺗﻪ‬
‫ﺕ ﺭﺳﻭﻝ هللا ‪ ،‬ﻓﻘﺎﻝ ﻟﻌﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ‪ :‬ﻳﺎ ﺃﺑﺎ ﺣﻔص‪ -‬ﻗﺎﻝ ﻋﻣﺭ‪ :‬ﻭهللا ﺇﻧﻪ‬ ‫ﻷ ُ ْﻟﺣِﻣ َّﻧﻪ اﻟﺳﻳﻑ‪ ،‬ﻗﺎﻝ‪َ :‬ﻓ َﺑﻠَّ ْﻐ ُ‬
‫ﻷﻭﻝ ﻳﻭﻡ ﻛ َّﻧﺎﻧﻰ ﻓﻳﻪ ﺭﺳﻭﻝ هللا ﺑﺄﺑﻰ ﺣﻔص‪ -‬ﺃﻳُﺿْ َﺭﺏ ﻭﺟﻪ ﻋﻡ ﺭﺳﻭﻝ هللا ﺑﺎﻟﺳﻳﻑ؟ ﻓﻘﺎﻝ ﻋﻣﺭ‪ :‬ﻳﺎ‬
‫ﺭﺳﻭﻝ هللا ﺩﻋﻧﻰ ﻓألﺿﺭﺏ ﻋﻧﻘﻪ ﺑﺎﻟﺳﻳﻑ‪ ،‬ﻓﻭهللا ﻟﻘﺩ ﻧﺎﻓﻕ‪ ،‬ﻓﻛﺎﻥ ﺃﺑﻭ ﺣﺫﻳﻔﺔ ﻳﻘﻭﻝ‪ :‬ﻣﺎ ﺃﻧﺎ ﺑآﻣﻥ ﻣﻥ ﺗﻠﻙ‬
‫اﻟﻛﻠﻣﺔ اﻟﺗﻰ ﻗﻠﺕ ﻳﻭﻣﺋﺫ‪ ،‬ﻭﻻ ﺃزاﻝ ﻣﻧﻬﺎ ﺧﺎﺋﻔﺎ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻛﻔﺭﻫﺎ ﻋﻧﻰ اﻟﺷﻬﺎﺩﺓ‪ ،‬ﻓﻘﺗﻝ ﻳﻭﻡ اﻟﻳﻣﺎﻣﺔ ﺷﻬﻳﺩ﴾‪.‬‬

‫ﺻ َﺩ َﻗﺔِ‪َ ،‬ﻓﻘِﻳ َﻝ‪َ :‬ﻣ َﻧ َﻊ‬ ‫هللا ُﻋ َﻣ َﺭ َﻋ َﻠﻰ اﻟ ّ‬ ‫ﺙ َﺭﺳُﻭ ُﻝ ّ ِ‬ ‫ﻭﺃﺧﺭﺝ ﻣﺳﻠﻡ ﻓﻰ ﺻﺣﻳﺣﻪ َﻋﻥْ ﺃَ ِﺑﻰ ﻫ َُﺭﻳ َْﺭ َﺓ َﻗﺎ َﻝ‪َ :‬ﺑ َﻌ َ‬
‫ﻳﻝ ﺇِﻻ ّ ﺃَ ّﻧ ُﻪ‬ ‫هللا ‪َ ،‬ﻓ َﻘﺎ َﻝ َﺭﺳُﻭ ُﻝ ّ ِ‬
‫هللا ‪َ ﴿ :‬ﻣﺎ َﻳ ْﻧ ِﻘ ُﻡ اﺑْﻥُ َﺟ ِﻣ ٍ‬ ‫ُﻭﻝ ّ ِ‬ ‫َﻋ ّﻡ َﺭﺳ ِ‬ ‫ِﻳﻝ َﻭ َﺧﺎﻟِ ُﺩ ﺑْﻥُ ْاﻟ َﻭﻟِﻳ ِﺩ َﻭ ْاﻟ َﻌﺑّﺎﺱُ‬
‫اﺑْﻥُ َﺟﻣ ٍ‬
‫هللا‪َ ،‬ﻭﺃَﻣّﺎ‬ ‫ﻳﻝ ّ ِ‬ ‫ﺱ ﺃَ ْﺩ َﺭا َﻋ ُﻪ َﻭﺃَﻋْ َﺗﺎ َﺩﻩُ ﻓِﻰ َﺳ ِﺑ ِ‬ ‫هللا ُ َﻭﺃَﻣّﺎ َﺧﺎﻟِﺩ َﻓﺈِ ّﻧ ُﻛ ْﻡ َﺗ ْظﻠِﻣ َ‬
‫ُﻭﻥ َﺧﺎﻟِﺩاً َﻗ ِﺩ اﺣْ َﺗ َﺑ َ‬ ‫ﺎﻥ َﻓﻘِﻳﺭاً َﻓﺄ َ ْﻏ َﻧﺎﻩُ ّ‬
‫َﻛ َ‬
‫ﺕ ﺃَﻥّ َﻋ ّﻡ اﻟ ّﺭﺟ ُِﻝ ﺻِ ْﻧﻭُ ﺃَ ِﺑﻳﻪِ؟﴾‪.‬‬ ‫ْاﻟ َﻌﺑّﺎﺱُ َﻓ ِﻬﻰ َﻋﻠَﻰَّ َﻭﻣ ِْﺛﻠ ُ َﻬﺎ َﻣ َﻌ َﻬﺎ‪ُ ،‬ﺛ ّﻡ َﻗﺎ َﻝ‪َ :‬ﻳﺎ ُﻋ َﻣﺭ ﺃَ َﻣﺎ َﺷ َﻌﺭْ َ‬

‫ﻭﻣﻥ ﺫﻟﻙ ﻭﺟﺏ ﻋﻠﻳﻧﺎ ﻣﻭﺩﺓ ﺃﻫﻝ اﻟﺑﻳﺕ‪ ،‬ﻭاﻟﻣﻭﺩﺓ ﻫﻰ اﻟﻣﺣﺑﺔ ﻣﻊ ﺟﻠﺏ اﻟﻣﻧﻔﻌﺔ ﻳﻼزﻣﻬﺎ اﻟﻌﻔﻭ ﻋﻥ‬
‫هللا ‪ ،‬ﻭﻫﻧﺎ ﻧﻭﺩ ﺃﻥ ﻧﻭﺿﺢ ﺃﻥ ﺣﻛﻡ اﻟﻣﻭﺩﺓ ﻷﻫﻝ اﻟﺑﻳﺕ ﻭﺫﻭﻯ اﻟﻘﺭﺑﻰ ﻓﻰ‬ ‫زﻻﺗﻬﻡ ﺇﻛﺭاﻣﺎ ﻟﺟﺩﻫﻡ َﺭﺳُﻭ ُﻝ ّ ِ‬
‫اﻟﺗﺷﺭﻳﻊ ﻫﻭ ﺣﻛﻡ اﻟﺻﻼﺓ ﻋﻠﻰ اﻟﻧﺑﻰ ﻭﺁﻟﻪ‪ ،‬ﻓﺎﻟﺻﻼﺓ ﻋﻠﻰ اﻟﻧﺑﻰ ﺗﻛﻭﻥ اﺳﺗﻘﻼﻻ‪ ،‬ﺃﻣﺎ اﻟﺻﻼﺓ ﻋﻠﻰ ﺁﻟﻪ‬
‫ﺗﻛﻭﻥ ﺗﺑﻌﺎ ﻻ اﺳﺗﻘﻼﻻ‪ ،‬ﻓﻼ ﻳﺟﻭز اﻟﺻﻼﺓ ﻋﻠﻰ ﺃﻫﻝ ﺑﻳﺕ اﻟﻧﺑﻰ اﺳﺗﻘﻼﻻ ﺩﻭﻥ اﻟﺻﻼﺓ ﻋﻠﻰ اﻟﻧﺑﻰ‪،‬‬
‫ﻭﻛﺫﻟﻙ اﻟﻣﻭﺩﺓ ﻻ ﺗﻛﻭﻥ اﺳﺗﻘﻼﻻ ﺑﻝ ﺗﺑﻌﺎ ﻟﻣﻭﺩﺓ اﻟﻧﺑﻰ ‪ ،‬ﻭﻟﺫﻟﻙ ﻻ ﺗﺟﻭز اﻟﺻﻼﺓ ﻭاﻟﻣﻭﺩﺓ ﻷﺑﻰ ﻟﻬﺏ‬
‫ﻭﻟﻛﻧﻬﺎ ﺗﺟﻭز ﻹﺑﻧﺗﻪ ﻓﺎﻁﻣﺔ اﻟﺗﻰ ﺩﺧﻠﺕ ﻓﻰ ﻁﺎﻋ ِﺔ َﺭﺳُﻭ ُﻝ ّ ِ‬
‫هللا ‪.‬‬

‫ﻭﻗﺩ ﺣﻛﻰ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻗﺎﻝ‪ :‬اﺳﺗﺧﻠﻑ ﺳﻳﺩﻯ ﺃﺑﻭ اﻟﻌﺑﺎﺱ اﻟﻣﺭﺳﻰ ﺳﻳﺩﻯ ﻳﺎﻗﻭﺕ اﻟﻌﺭش‬
‫ﺧﻠﻳﻔﺔ ﻣﻥ ﺑﻌﺩﻩ ﻭﻛﺎﻥ ﻋﺑﺩا ﺃﺳﻭﺩاً‪ ،‬ﻭﻓﻰ ﺃﺣﺩ اﻟﻣﺭَّ اﺕ ﻛﺎﻥ ﻫﻧﺎﻙ ﻣﻭﻛﺏ ﻭﻛﺎﻥ ﺳﻳﺩﻯ ﻳﺎﻗﻭﺕ اﻟﻌﺭش‬
‫ﺭاﻛﺑﺎ ﻋﻠﻰ ﺣﺻﺎﻥ ﻭﻳﺣﺗﻔﻰ ﺑﻪ اﻟﻧﺎﺱ ﻭﻳﺩﻗﻭﻥ اﻟﻁﺑﻭﻝ ﻭاﻟﻛﺎﺳﺎﺕ ﺑﻳﻥ ﻳﺩﻳﻪ ﻭﻛﺎﻥ ﻫﻧﺎﻙ ﺃﺣﺩ اﻷﺷﺭاﻑ‬
‫ﻳﺭﻗﺏ اﻟﻣﻭﻛﺏ ﻓﺣﺩﺙ ﻧﻔﺳﻪ ﻭﻗﺎﻝ ﻟﻭ ﺃﻥ اﻟﻧﺎﺱ ﻳﻌﻠﻣﻭﻥ ﺃﻧﻰ ﺷﺭﻳﻑ ﻟﺗﺭﻛﻭا ﻫﺫا اﻟﻌﺑﺩ ﻭاﺣﺗﻔﻭا ﺑﻰ‪ ،‬ﻓﻠﻣﺎ‬
‫اﻗﺗﺭﺏ ﻣﻧﻪ ﺳﻳﺩﻯ ﻳﺎﻗﻭﺕ اﻟﻌﺭش ﻧزﻝ ﻣﻥ ﻋﻠﻰ ﺣﺻﺎﻧﻪ ﻭﺳﻠﻡ ﻋﻠﻳﻪ ﻭﻗﺑﻝ ﻳﺩﻩ ﻭﻗﺎﻝ ﻟﻪ ﺇﻥ ﻣﻌﺻﻳﺗﻙ‬
‫ﻟﺟﺩﻙ ﺃﺑﻌﺩﺗﻙ ﻋﻧﻪ‪ ،‬ﻭﻁﺎﻋﺗﻰ ﻟﺟﺩﻙ ﻗﺭَّ ﺑﺗﻧﻰ ﻣﻧﻪ‪.‬‬

‫* ﺃﻣﺎ ﻋﻥ ﻛﺛﺭﺓ اﻟﻔﺗﻭﻯ ﺑﻳﻥ اﻟﻧﺎﺱ ﺑﻌﻠﻡ ﻭﺑﻐﻳﺭ ﻋﻠﻡ ﻓﺈﻧﻧﺎ ﻧﻌﻭﺩ ﺇﻟﻰ اﻟﺗﺎﺭﻳﺦ ﻟﻧﺄﺧﺫ ﻣﻧﻪ اﻟﻣﺛﺎﻝ ﻭاﻟﻌﺑﺭﺓ ﻓﻘﺩ‬
‫َّﺃﻭ َﻝ ﺟﻣﻬﻭﺭ اﻟﻌﻠﻣﺎء ﺑﻐﻳﺭ ﺧﻼﻑ‪ ،‬ﺣﺩﻳﺙ ﺭﺳﻭﻝ هللا اﻟﺫﻯ ﺭﻭاﻩ ﺃﺑﻭ ﻫﺭﻳﺭﺓ ﻗﺎﻝ (ﻳﻭﺷﻙ ﺃﻥ ﻳﺿﺭﺏ‬
‫اﻟﻧﺎﺱ ﺃﻛﺑﺎﺩ اﻹﺑﻝ ﻳﻁﻠﺑﻭﻥ اﻟﻌﻠﻡ ﻓﻼ ﻳﺟﺩﻭﻥ ﺃﺣﺩاً ﺃﻋﻠﻡ ﻣﻥ ﻋﺎﻟﻡ اﻟﻣﺩﻳﻧﺔ)[‪ ،]1‬ﻓﻌﺎﻟﻡ اﻟﻣﺩﻳﻧﺔ ‪-‬ﻭﻫﻭ اﻹﻣﺎﻡ‬

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‫ﻣﺎﻟﻙ‪ -‬ﻟﻡ ﻳﺗﺻﺩﺭ ﺣﻠﻘﺔ اﻟﻌﻠﻡ ﻭاﻟﻔﺗﻭﻯ ﺇﻻ ﺑﻌﺩ ﺃﻥ ﺃﺧﺫ اﻟﻌﻠﻡ ﻋﻥ ﺛﻼﺛﻣﺎﺋﺔ ﻣﻥ اﻟﺗﺎﺑﻌﻳﻥ‪َ ،‬ﻭﺿِ ﻌْ َﻔ ُﻬ ْﻡ ﻣﻥ‬
‫ﺗﺎﺑﻌﻰ اﻟﺗﺎﺑﻌﻳﻥ‪َ ،‬ﻭﺃُﺫ َِﻥ ﻣﻥ ﺃﻛﺛﺭ ﻣﻥ ﺳﺑﻌﻳﻥ ﻣﻥ ﻋﻠﻣﺎء ﻋﺻﺭﻩ ﻟﻠﺟﻠﻭﺱ ﻟﻠﺩﺭﺱ ﻭاﻟﻔﺗﻭﻯ‪.‬‬

‫ﺃﻣﺎ ﺇﺫا ﺭﺟﻌﻧﺎ ﺇﻟﻰ ﺣﺻﻥ اﻟﺣﺩﻳﺙ ﻋﻥ اﻟﻧﺑﻰ ﻭﻫﻭ ﺷﻳﺦ اﻟﺷﻳﻭخ ﺳﻳﺩﻧﺎ ﻳﺣﻳﻰ ﺑﻥ ﻣﻌﻳﻥ اﻟﺫﻯ ﺣﻔظ‬
‫ﻋﻠﻰ ﺃﻣﺔ اﻟﻧﺑﻰ ﺃﻟﻑ ﺃﻟﻑ ﻭﺳﺑﻌﻣﺎﺋﺔ ﻭﺧﻣﺳﻭﻥ ﺃﻟﻔﺎ ً ﻣﻥ اﻷﺣﺎﺩﻳﺙ اﻟﺻﺣﻳﺣﺔ ﻓﺈﻧﻪ ﺇﺫا ﺳُﺋﻝ ﻋﻥ ﺭﺃﻳﻪ ﻓﻰ‬
‫ﻣﻌﻧﻰ ﺣﺩﻳﺙ ﻛﺎﻥ ﻳﻘﻭﻝ (ﻻ ﺃﺩﺭﻯ) ﻓﻠﻣﺎ ﺳُﺋﻝ ﻟِ َﻡ؟ ﻗﺎﻝ ﺃﺧﺎﻑ ﺃﻥ ﻳُﻌﺑﺩ هللا ﻋﻠﻰ ﺭﺃﻯ ﻳﺣﻳﻰ ﺑﻥ ﻣﻌﻳﻥ‪.‬‬

‫ﻓﺎﻧظﺭ ﺇﻟﻰ ﻫﺫا اﻟﻔﺭﻕ اﻟﺷﺎﺳﻊ ﺑﻳﻥ ﻗﻭﻝ اﻟﺷﻳﺦ اﻟﺟﻠﻳﻝ ﻳﺣﻳﻰ ﺑﻥ ﻣﻌﻳﻥ ﻭﺑﻳﻥ ﺃﻗﻭاﻝ ﺃﺻﺣﺎﺏ اﻟﺭﺃﻯ ﻓﻰ‬
‫ﻫﺫﻩ اﻷﻳﺎﻡ‪ ،‬ﻓﺈﺫا ﺳﺄﻟﺕ ﺃﺣﺩﻫﻡ ﺃﻓﺗﻰ ﺑﻐﻳﺭ ﻋﻠﻡ َﻓ َ‬
‫ﺿ َّﻝ ﻭﺃﺿﻝ‪.‬‬

‫ﻭﺣﻣﻠﺔ اﻟﻔﻘﻪ ﻫﻡ اﻟﻘُﺭَّ اء ﻟﻠﻔﻘﻪ ﻭﻗﺩ ﻓﺻَّﻝ اﻟﻘﻭﻝ ﺳﻳﺩﻧﺎ ﻋﺑﺩ هللا ﺑﻥ ﻣﺳﻌﻭﺩ ﺇﺫ ﻗﺎﻝ‪( :‬ﻛﻳﻑ ﺃﻧﺗﻡ ﺇﺫا‬
‫ﻟﺑﺳﺗﻛﻡ ﻓﺗﻧﺔ ﻳﺭﺑﻭ ﻓﻳﻬﺎ اﻟﺻﻐﻳﺭ‪ ،‬ﻭﻳﻬﺭﻡ ﻓﻳﻬﺎ اﻟﻛﺑﻳﺭ‪ ،‬ﻭﺗﺗﺧﺫ ﺳﻧﺔ ﻳﺟﺭﻯ ﻋﻠﻳﻬﺎ اﻟﻧﺎﺱ‪ ،‬ﻓﺈﺫا ُﻏﻳ َِّﺭ ﻣﻧﻬﺎ‬
‫ﺷﺊ ﻗﻳﻝ ﺗﺭﻛﺕ اﻟﺳﻧﺔ‪ ،‬ﻓﻘﻳﻝ ﻣﺗﻰ ﺫﻟﻙ ﻳﺎ ﺃﺑﺎ ﻋﺑﺩ اﻟﺭﺣﻣﻥ؟ ﻗﺎﻝ‪ :‬ﺇﺫا َﻛ ُﺛ َﺭ ﻗُﺭَّ ا ُء ُﻛ ْﻡ‪ ،‬ﻭ َﻗ َّﻝ ﻓﻘﻬﺎﺅﻛﻡ‪ ،‬ﻭﻛﺛﺭﺕ‬
‫ﺃﻣﻭاﻟﻛﻡ‪ ،‬ﻭﻗ ّﻝ ﺃُﻣﻧﺎﺅﻛﻡ‪ ،‬ﻭاﻟ ُﺗﻣﺳﺕ اﻟﺩﻧﻳﺎ ﺑﻌﻣﻝ اﻵﺧﺭﺓ َﻭ ُﺗﻔُ ِّﻘ َﻪ ﻟﻐﻳﺭ اﻟﺩﻳﻥ)[‪.]4‬‬

‫ﻭﻣﻥ ﻫﺫا اﻟﻘﻭﻝ ﻳﺗﺿﺢ ﺃﻧﻪ ﻟﻳﺱ ﻛﻝ ﻣﻥ ﻗﺭﺃ اﻟﻌﻠﻡ ﻓﻘﻳﻪ ﻭﻟﻳﺱ ﻛﻝ ﻣﻥ ﺗﻔﻘﻪ ﻓﻬﻭ ﻟﻠﺩﻳﻥ‪ ،‬ﻭﺃﻏﺭﺏ ﻣﺎ ﻗﺎﻟﻪ‬
‫(ﻭﺗﺗﺧﺫ ﺳﻧﺔ ﻳﺟﺭﻯ ﻋﻠﻳﻬﺎ اﻟﻧﺎﺱ ﺇﺫا ﺗﺭﻛﺗﻬﺎ ﻗﻳﻝ ﺗﺭﻛﺕ اﻟﺳﻧﺔ) ﻭﻧﺟﺩ ﺃﻥ ﻫﺫا اﻟﻘﻭﻝ ﻭاﻗﻊ ﺗﻣﺎﻣﺎ ﻛﻣﺎ‬
‫ﺣﺩﺙ ﻓﻰ ﺃﻭاﻥ اﻟﺩﻭﻟﺔ اﻷﻣﻭﻳﺔ‪ ،‬ﻭﻣﺎ ﺟﺭﻯ ﻣﻥ ﺳﺏ ﺃﺑﻰ ﺗﺭاﺏ اﻹﻣﺎﻡ ﻋﻠﻰ ﻋﻠﻰ ﻣﻧﺎﺑﺭ اﻟﻣﺳﺎﺟﺩ ﻓﻰ‬
‫ﺧﻁﺑﺔ اﻟﺟﻣﻌﺔ‪ ،‬ﻭﺇﺫا ﻧﺳﻰ اﻟﺧﻁﻳﺏ ﺫﻟﻙ ﻗﺎﻝ ﻟﻪ اﻟﻣﺻﻠﻭﻥ اﻟﺳُﻧﺔ اﻟﺳُﻧﺔ‪ ،‬ﻭﺃﻳﺿﺎ ً ﻣﺎ ﻳﺟﺭﻯ ﻋﻠﻰ ﻟﺳﺎﻥ‬
‫ﺑﻌﺽ اﻟﻔﺭﻕ ﻣﻥ ﺳﺏ ﺳﻳﺩﻧﺎ ﺃﺑﻰ ﺑﻛﺭ ﻭﺳﻳﺩﻧﺎ ﻋﻣﺭ ﻓﻰ ﺧﺗﺎﻡ اﻟﺻﻠﻭاﺕ ﻭاﻟﻌﻳﺎﺫ ﺑﺎهلل‪ ،‬ﻭﺇﺫا ﺗﺭﻛﺕ ﺫﻟﻙ‬
‫ﻗﻳﻝ ﺗﺭﻛﺕ اﻟﺳﻧﺔ‪ ،‬ﻭﺃﻳﺿﺎ ﺇﺫا ﺳﻣﻌﻙ اﻟﻧﺎﺱ ﺗﻘﻭﻝ ﻗﺎﻝ ﺭﺳﻭﻝ هللا ﻗﺎﻟﻭا ﺣﺩﻳﺙ ﺿﻌﻳﻑ‪ ،‬ﻛﺄﻧﻬﻡ ﻛﻠﻬﻡ‬
‫ﺻﺎﺭﻭا ﻋﻠﻣﺎء ﺣﺩﻳﺙ ﻭﻳﺟﺭﺣﻭﻥ ﺭﻭاﺓ اﻷﺣﺎﺩﻳﺙ ﺑﻐﻳﺭ ﺳﻧﺩ ﻭﻻ ﻣﻳزاﻥ‪ ،‬ﺃﻭ ﻗﺎﻟﻭا ﻟﻳﺱ ﺣﺩﻳﺙ ﻷﻧﻪ ﻻ‬
‫ﻳُﻌﻘﻝ ﺃﻥ ﻳﻘﻭﻝ ﺭﺳﻭﻝ هللا ﺫﻟﻙ‪ ،‬ﻭاﻟﻧﺎﺱ ﻳﺗﺧﺫﻭﻥ ﻣﻥ ﻋﻠﻡ ﻣﺻﻁﻠﺢ اﻟﺣﺩﻳﺙ ﺣﺟﺔ ﻟﻬﻡ‪ ،‬ﻭﻟﻛﻧﻧﺎ ﻧﻭﺩ ﺃﻥ‬
‫ﻧﻭﺿﺢ ﺃﻥ ﻋﻠﻡ اﻟﺟﺭﺡ ﻭاﻟﺗﻌﺩﻳﻝ ﻻ ﻳُﻘﺑﻝ ﻣﻣﻥ ﻫﻭ ﻣﺟﺭﻭﺡ ﻓﻰ ﻋﻘﻳﺩﺗﻪ ﻓﻰ هللا ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺃﻭ‬
‫ﻣﺟﺭﻭﺡ ﻓﻰ ﻋﻘﻳﺩﺗﻪ ﻓﻰ اﻟﻧﺑﻰ ‪ ،‬ﻭﻳﻘﻭﻝ ﺳﻳﺩﻯ ﺃﺑﻭ ﻁﺎﻟﺏ اﻟﻣﻛﻰ ﻭﻫﻭ ﺇﻣﺎﻡ اﻟﺣﺭﻣﻳﻥ ﻓﻰ ﻛﺗﺎﺑﻪ ﻗﻭﺕ‬
‫اﻟﻘﻠﻭﺏ‪( :‬ﺇﻥ ﻋﻠﻡ ﻣﺻﻁﻠﺢ اﻟﺣﺩﻳﺙ ﻗﺩ ﻓﺗﺢ ﺑﺎﺏ اﻟﺷﻙ ﻓﻰ اﻟﺣﺩﻳﺙ اﻟﻧﺑﻭﻯ اﻟﺷﺭﻳﻑ) ﻭﻗﺩ ﺻﺩﻕ ﺳﻳﺩﻧﺎ‬
‫ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﻓﻰ ﻗﻭﻟﻪ ﺇﻟﻰ ﺳﻳﺩﻧﺎ زﻳﺎﺩ ﺑﻥ ﺣﺩﻳﺭ ‪( :‬ﻗﺎﻝ ﻟﻰ ﻋﻣﺭ‪ :‬ﻫﻝ ﺗﻌﺭﻑ ﻣﺎ ﻳﻬﺩﻡ اﻹﺳﻼﻡ؟‬
‫ﻗﻠﺕ‪ :‬ﻻ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﻬﺩﻣﻪ زﻟﺔ اﻟﻌﺎﻟﻡ ﻭﺟﺩاﻝ اﻟﻣﻧﺎﻓﻕ ﺑﺎﻟﻛﺗﺎﺏ ﻭﺣﻛﻡ اﻷﺋﻣﺔ اﻟﻣﺿﻠﻳﻥ)[‪ ]1‬ﻭﻗﺩ ﺭﻭﻯ ﺃﺑﻭ‬
‫ﻳﻭﺳﻑ ﺑﻥ ﻋﺑﺩ اﻟﺑﺭ ﺃﻥ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﻗﺎﻝ‪( :‬ﺇﻳﺎﻛﻡ ﻭﺃﺻﺣﺎﺏ اﻟﺭﺃﻯ ﻓﺈﻧﻬﻡ ﺃﻋﺩاء اﻟﺳﻧﻥ ﻗﺩ‬
‫ﺿﻠﻭا َﻭﺃَ َ‬
‫ﺿﻠﻭا)‪.‬‬ ‫ﺃﻋْ ﻳﺗﻬﻡ اﻟﺣﻳﻠﺔ ﻓﻰ ﺣﻔظ ﺃﺣﺎﺩﻳﺙ اﻟﻧﺑﻰ ﻓﻘﺎﻟﻭا ﺑﺎﻟﺭﺃﻯ َﻓ َ‬

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‫ﻭﻳﻁﺎﺑﻕ ﺫﻟﻙ ﻗﻭﻝ ﺭﺳﻭﻝ هللا اﻟﺫﻯ ﺭﻭاﻩ ﺳﻳﺩﻧﺎ ﻋﺑﺩ هللا ﺑﻥ ﻋﻣﺭﻭ﴿ﺇﻥ هللا ﻻ ﻳﻘﺑﺽ اﻟﻌﻠﻡ اﻧﺗﺎزﻋﺎً‪،‬‬
‫ﺿﻠﻭا‬‫ﻭﻟﻛﻥ ﻳﻘﺑﺽ اﻟﻌﻠﻡ ﺑﻣﻭﺕ اﻟﻌﻠﻣﺎء‪ ،‬ﻭاﺗﺧﺫ اﻟﻧﺎﺱ ﺭﺅﻭﺳﺎ ً ﺟﻬﺎﻻً َﻓ ُﺳ ِﺋﻠُﻭا ﻓﺄﻓﺗﻭا ﺑﻐﻳﺭ ﻋﻠﻡ َﻓ َ‬
‫َﻭﺃَ َ‬
‫ﺿﻠﻭا﴾[‪.]9‬‬
‫ﺇِ ِّﻧﻰ َﺑ َﺭاء ﻣ َِﻥ اﻟ َّﺩﻋْ َﻭﻯ َﻭ َﻗ ْﺩ َﻛ ُﺛ َﺭ ْ‬
‫ﺕ‬
‫هللا ُﻣ ْﻧ ِﺟﻳﻧِﻰ‬
‫‪ِ -‬ﺑﻼَ َﺣ َﻳﺎ ٍء‪َ -‬ﻭﺇِﻥَّ َ‬

‫اﻟﻌظﻳﻡ ﺃﻥ ﻳﻌﻳﺩ ﻋﻠﻳﻧﺎ‬

‫ِ‬ ‫ﻭاﻟﺧﻠﻕ‬
‫ِ‬ ‫اﻟﺭﺣﻳﻡ‬
‫ِ‬ ‫اﻟﺫﻛﺭ‬
‫ِ‬ ‫ﺏ‬
‫ﻭﺧﺗﺎﻣﺎ ﻧﺩﻋﻭ هللا اﻟﻌﻠِﻰّ اﻟﻌظﻳﻡ ﺑﺟﺎ ِﻩ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﺻﺎﺣ ِ‬
‫ﺫﻛﺭﻯ اﻟﺷﻳﺧﻳﻥ اﻟﺟﻠﻳﻠﻳﻥ ﺑﺎﻟﺣﺏ ﻭاﻹﺧﺎء ﻻ ﻟِ ُﻧﺣْ ﻳﻳﻬﺎ ﺑﻝ ﻟﺗﺣﻳﺎ ﺑﻬﺎ ﻗﻠﻭﺑُﻧﺎ ُﺣ َّﺑﺎ ً ﻭﺻﻔﺎ ًء ﻭﺃﺭﻭاﺣﻧﺎ ﺳﻳﺭاً‬
‫ﻭاﺭﺗﻘﺎ ًء ﻭﻋﻘﻭﻟﻧﺎ ﻓﻬﻣﺎ ً ﻭﺭﺿﺎ ًء ﻭﺃﺟﺳﺎﺩﻧﺎ ﻓﻰ ﺧﺩﻣ ِﺔ اﻟ ُﻛ َﺭ َﻣﺎ ْء‪.‬‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

‫_______________________________________________________‬
‫_________________________________________________‬
‫[‪ ]2‬اﻟﺗﻐﺎﺑﻥ ‪20‬‬
‫[‪ ]1‬اﻟﺣﺟﺭ ‪91‬‬
‫[‪ ]1‬ﻓﺻﻠﺕ ‪11-11‬‬
‫[‪ ]0‬اﻟﺷﻭﺭﻯ ‪11‬‬
‫[‪ ]1‬اﻟﺗﺭﻣﺫﻯ‬
‫[‪ ]4‬ﺃﺧﺭﺟﻪ اﻟﺩاﺭﻣﻰ‬
‫[‪ ]1‬اﻟﺩاﺭﻣﻰ‬
‫[‪ ]9‬ﺭﻭاﻩ اﻟﺷﻳﺧﺎﻥ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الثانﻰ من شهر ﺃبريل ﻋاﻡ ‪0221‬‬

‫ّﺣﻳـﻡ‬
‫ّﺣﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫اﻟﺣﻣ ُﺩ ِ‬
‫هلل اﻟﺫﻯ ﺑﻌﺙ ﻟﻬﺫﻩ اﻷﻣﺔ ﻣﻥ ﻳﺟﺩﺩ ﻟﻬﺎ ﺃﻣﺭ ﺩﻳﻧﻬﺎ‪ ،‬ﻭﻳﺣﻔظ ﻟﻠﻣﺅﻣﻧﻳﻥ ﺣﺳﻥ اﻟﻌﻘﻳﺩﺓ ﻓﻰ ﺭﺳﻭﻟﻬﺎ‪،‬‬
‫ﻭﺃﺷﻬﺩ ﺃﻥ ﺃﺣﻣﺩ اﻟﻣﺣﻣﻭﺩ ﻳﺎﻗﻭﺗﺔ اﻟﺧﻠﻕ اﻷﻭﻝ‪ ،‬ﻓﻬﻭ اﻟﺳﻳﺩ اﻟﺳﻧﺩ اﻟﻬﻣﺎﻡ اﻟﻣﺑﻌﻭﺙ ﻟﺭﻓﻊ ﺭاﻳﺔ اﻹﺳﻼﻡ‪،‬‬
‫ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ اﻟﻛﺭاﻡ‪ ،‬ﺧﻠﻔﺎء ﺃﺳﺭاﺭﻩ ﻭﺃﺷﻌﺔ ﺃﻧﻭاﺭﻩ ﻭﺣﻣﻠﺔ ﺃﺣﻭاﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻭاﻟﻪ‪:‬‬
‫َﻧ َز َﻝ اﻟﺻ ََّﺣﺎ َﺑ ُﺔ ﻋِ ْﻧ َﺩ ُﺣ ْﻛ ِﻡ َﻣﻠِﻳﻛ ِِﻬ ْﻡ‬

‫ﺎﻥ اﻟﺭِّ ْﻓ ُﺩ َﻭ ِ‬
‫اﻹﺭْ َﻓﺎ ُﺩ‬ ‫َﻏ ِﻧﻣُﻭا َﻭ َﻛ َ‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ ‪...‬‬

‫ْ‬
‫ﺱ ﻛ ِّﻝ ﻣﺎﺋ ِﺔ ﺳﻧ ٍﺔ َﻣﻥْ ﻳ َُﺟ ِّﺩ ُﺩ ﻟَ َﻬﺎ‬
‫ﺙ ﻟﻬ ِﺫ ِﻩ اﻷ َّﻣ ِﺔ َﻋﻠَﻰ ﺭﺃ ِ‬ ‫ﻋﻥ ﺳﻳﺩﻧﺎ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ﻗﺎﻝ‪ :‬ﻗﺎﻝ (ﺇِﻥَّ َّ َ‬
‫هللا َﻳ ْﺑ َﻌ ُ‬
‫ﺩِﻳ َﻧﻬﺎ)‪-‬ﺃﺧﺭﺟﻪ ﺃﺑﻭ ﺩاﻭﺩ ﻓﻰ ﺳﻧﻧﻪ‪.‬‬

‫ﻭﻟﻔظﺔ (ﻳﺑﻌﺙ) ﺗﻌﻧﻰ اﻻﺧﺗﻳﺎﺭ اﻹﻟﻬﻰ ﻭﻟﻳﺱ اﺧﺗﻳﺎﺭ ﺳﺎﺋﺭ اﻟﺑﺷﺭ‪ ،‬ﺫﻟﻙ ﻷﻥ اﺧﺗﻳﺎﺭ اﻟﺑﺷﺭ ﻣﺑﻧﻰ ﻋﻠﻰ‬
‫اﻟﺷﻬﺭﺓ ﻭﻓﺻﺎﺣﺔ اﻟﻠﺳﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻓﻰ ﺭﺃﺱ اﻟﻣﺎﺋﺔ ﻋﺎﻡ اﻷﻭﻟﻰ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ ﻋﺑﺩ اﻟﻌزﻳز ﻭﻓﻰ ﺭﺃﺱ‬
‫اﻟﻣﺎﺋﺔ اﻟﺛﺎﻧﻳﺔ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ ﺭﺿﻰ هللا ﻋﻧﻬﻡ ﺃﺟﻣﻌﻳﻥ‪.‬‬

‫ﻭﻟﺫﻟﻙ ﻳﻘﻭﻝ اﻹﻣﺎﻡ ﺃﺣﻣﺩ ﺑﻥ ﺣﻧﺑﻝ ﺇﺫا ُﺳﺋﻠﺕ ﻋﻥ ﻣﺳﺄﻟﺔ ﻻ ﺃﻋﺭﻑ ﻓﻳﻬﺎ ﺧﺑﺭا‪ ،‬ﻗﻠﺕ ﻓﻳﻬﺎ ﺑﻘﻭﻝ اﻟﺷﺎﻓﻌﻰ‪.‬‬

‫ﻭﺣﻭﻝ ﻣﻌﻧﻰ اﻟﺗﺟﺩﻳﺩ ﻧﺟﺩ ﺣﺿﺭﺓ اﻟﻧﺑﻰ ﻳﻘﻭﻝ ﻟﺳﻳﺩﻧﺎ ﺑﻼﻝ ﺑﻥ اﻟﺣﺭﺙ (اﻋﻠﻡ‪ ،‬ﻗﺎﻝ ﻣﺎ ﺃﻋﻠﻡ ﻳﺎ ﺭﺳﻭﻝ‬
‫هللا؟ ﻗﺎﻝ اﻋﻠﻡ ﻳﺎ ﺑﻼﻝ‪ ،‬ﻗﺎﻝ ﻣﺎ ﺃﻋﻠﻡ ﻳﺎ ﺭﺳﻭﻝ هللا؟ ﻗﺎﻝ ﺃﻧﻪ ﻣﻥ ﺃﺣﻳﺎ ﺳُﻧﺔ ﻣﻥ ﺳﻧﺗﻰ ﻗﺩ ﺃُﻣﻳﺗﺕ ﺑﻌﺩﻯ ﻓﺈﻥ‬
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‫ﻟﻪ ﻣﻥ اﻷﺟﺭ ﻣﺛﻝ ﻣﻥ ﻋﻣﻝ ﺑﻬﺎ ﻣﻥ ﻏﻳﺭ ﺃﻥ ﻳﻧﻘص ﻣﻥ ﺃﺟﻭﺭﻫﻡ ﺷﻳﺋﺎً‪ ،‬ﻭﻣﻥ اﺑﺗﺩﻉ ﺑﺩﻋﺔ ﺿﻼﻟﺔ ﻻ‬
‫ﺗﺭﺿﻰ هللا ﻭﺭﺳﻭﻟﻪ ﻛﺎﻥ ﻋﻠﻳﻪ ﻣﺛﻝ ﺁﺛﺎﻡ ﻣﻥ ﻋﻣﻝ ﺑﻬﺎ‪ ،‬ﻻ ﻳﻧﻘص ﺫﻟﻙ ﻣﻥ ﺃﻭزاﺭ اﻟﻧﺎﺱ ﺷﻳﺋﺎ)‪ -‬ﺃﺧﺭﺟﻪ‬
‫اﻟﺗﺭﻣﺫﻯ‪.‬‬

‫ﻭﻗﺎﻝ ﺳﻳﺩﻧﺎ ﺃﻧﺱ ﻗﺎﻝ ﻟﻰ ﺭﺳﻭﻝ هللا‪( :‬ﻳﺎ ﺑﻧﻰ ﺇﻥ ﻗﺩﺭﺕ ﺃﻥ ُﺗﺻﺑﺢ ﻭ ُﺗﻣﺳﻰ ﻟﻳﺱ ﻓﻰ ﻗﻠﺑﻙ ﻏش ﻷﺣﺩ‬
‫ﻓﺎﻓﻌﻝ‪ ،‬ﺛﻡ ﻗﺎﻝ ﻟﻰ ﻳﺎ ﺑﻧﻰ ﻭﺫﻟﻙ ﻣﻥ ﺳﻧﺗﻰ ﻭﻣﻥ ﺃﺣﻳﺎ ﺳﻧﺗﻰ ﻓﻘﺩ ﺃﺣﺑﻧﻰ ﻭﻣﻥ ﺃﺣﺑﻧﻰ ﻛﺎﻥ ﻣﻌﻰ ﻓﻰ اﻟﺟﻧﺔ)‪-‬‬
‫ﺃﺧﺭﺟﻪ اﻟﺗﺭﻣﺫﻯ‪.‬‬

‫ﻓﺎﻟﺗﺟﺩﻳﺩ ﻳﻛﻭﻥ ﻓﻰ ﺇﺣﻳﺎء اﻟﻔﻬﻡ اﻟﺻﺣﻳﺢ ﻟﻛﺗﺎﺏ هللا ﻭﺳﻧﺔ ﺭﺳﻭﻟﻪ ‪ ،‬ﻭاﻟﻔﻬﻡ اﻟﺻﺣﻳﺢ ﻟﺳﻧﺗﻪ ﻣﺑﻧﻰ‬
‫ﻋﻠﻰ اﻟﻔﻘﻪ ﻓﻰ ﻋﻠﻭﻡ اﻟﻘﺭﺁﻥ ﻛﺎﻟﻧﺎﺳﺦ ﻭاﻟﻣﻧﺳﻭخ ﻭﺃﺳﺑﺎﺏ اﻟﻧزﻭﻝ ﻭاﻟﻣﺣﻛﻡ ﻭاﻟﻣﺗﺷﺎﺑﻪ‪ ،‬ﻭﻣﺑﻧﻰ ﻋﻠﻰ ﻓﻬﻡ‬
‫ﻗﻭاﻋﺩ اﻟﻠﻐﺔ‪ ،‬ﻭﻫﻧﺎ ﻳﺣﺿﺭﻧﻰ ﺣﺩﻳﺙ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ‪( :‬ﻣﻥ ﺭﺃﻯ ﻣﻧﻛﻡ ﻣﻧﻛﺭاً ﻓﻠﻳﻐﻳﺭﻩ ﺑﻳﺩﻩ ﻓﺈﻥ ﻟﻡ‬
‫ﻳﺳﺗﻁﻊ ﻓﺑﻠﺳﺎﻧﻪ ﻓﺈﻥ ﻟﻡ ﻳﺳﺗﻁﻊ ﻓﺑﻘﻠﺑﻪ ﻭﺫﻟﻙ ﺃﺿﻌﻑ اﻹﻳﻣﺎﻥ) ﻭﻟﻌﺩﻡ ﻓﻬﻡ ﻗﻭاﻋﺩ اﻟﻠﻐﺔ ﻭﺃﺻﻭﻟﻬﺎ ﻧﺟﺩ‬
‫اﻟﺑﻌﺽ ﻳﺭﺑﻁ ﺿﻌﻑ اﻹﻳﻣﺎﻥ ﺑﺎﻟﻘﻠﺏ‪ ،‬ﻭﻫﺫا ﻣﻔﻬﻭﻡ ﺧﺎﻁﺊ ﻟﻠﺣﺩﻳﺙ ﻟﻌﺩﻡ ﻓﻬﻡ ﻗﻭاﻋﺩ اﻟﻠﻐﺔ اﻟﻌﺭﺑﻳﺔ‪،‬‬
‫ﻭاﻟﺣﺩﻳﺙ ﻗﺩ ﺃﻭﺿﺢ ﺛﻼﺛﺔ ﺻﻭﺭ ﻟﻠﺗﻐﻳﻳﺭ‪ ،‬اﻟﻳﺩ ﺛﻡ اﻟﻠﺳﺎﻥ ﺛﻡ اﻟﻘﻠﺏ‪ ،‬ﻓﻧﺟﺩ اﻟﺑﻌﺽ ﻳﻐﻳﺭ اﻟﻣﻧﻛﺭ ﺑﺎﻟﻳﺩ‬
‫ﻣﺳﺗﺧﺩﻣﺎ ً اﻟﺳﻼﺡ ﺑﺎﻋﺗﺑﺎﺭ ﺃﻥ اﻟﻳﺩ ﻫﻰ ﺃﻗﻭﻯ اﻹﻳﻣﺎﻥ‪ ،‬ﻭﻟﻛﻥ اﻟﻣﻔﻬﻭﻡ اﻟﺻﺣﻳﺢ ﻟﻠﺣﺩﻳﺙ ﺃﻥ اﻟﻳﺩ ﻫﻰ‬
‫ﺃﺿﻌﻑ اﻹﻳﻣﺎﻥ ﻷﻥ اﺳﻡ اﻹﺷﺎﺭﺓ اﻟﻣﺳﺗﺧﺩﻡ ﻓﻰ ﻫﺫا اﻟﺣﺩﻳﺙ (ﺫﻟﻙ) ﻭﻫﻭ اﺳﻡ اﺷﺎﺭﺓ ﻟﻠﺑﻌﻳﺩ ‪ ..‬ﺃﻯ ﺃﻥ‬
‫ﺕ اﻷَﻋْ َﺭاﺏُ ﺁ َﻣ َّﻧﺎ ﻗُﻝ ﻟَّ ْﻡ‬
‫اﻟﻳﺩ ﻫﻰ ﺃﺿﻌﻑ اﻹﻳﻣﺎﻥ‪ ،‬ﻭاﻟﻘﻠﺏ ﻫﻭ ﺃﻗﻭﻯ اﻹﻳﻣﺎﻥ‪ ،‬ﻭﻳﺅﻳﺩ ﺫﻟﻙ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ ﴿ :‬ﻗﺎﻟَ ِ‬
‫اﻹﻳ َﻣﺎﻥُ ﻓِﻰ ﻗُﻠ ُ ِ‬ ‫َ‬
‫ﻭﺑ ُﻛ ْﻡ﴾ ﻭﻗﻭﻟﻪ (ﺇﻥ ﻓﻰ اﻟﺟﺳﺩ ﻣﺿﻐﺔ ﺇﺫا ﺻﻠﺣﺕ‬ ‫ُﺗ ْﺅ ِﻣ ُﻧﻭا َﻭﻟَﻛِﻥ ﻗُﻭﻟُﻭا ﺃﺳْ ﻠَ ْﻣ َﻧﺎ َﻭﻟَﻣَّﺎ َﻳ ْﺩ ُﺧ ِﻝ ِ‬
‫ﺻﻠﺢ اﻟﺟﺳﺩ ﻛﻠﻪ ﻭﺇﺫا ﻓﺳﺩﺕ ﻓﺳﺩ اﻟﺟﺳﺩ ﻛﻠﻪ ﺃﻻ ﻭﻫﻰ اﻟﻘﻠﺏ) ﻓﺎﻟﻘﺭﺁﻥ ﻭاﻟﺳﻧﺔ ﺃﻓﺎﺩﻭا ﺑﺄﻥ اﻟﻘﻠﺏ ﻫﻭ‬
‫ﻣﺭﻛز اﻹﻳﻣﺎﻥ ﻭﻗﻭﺗﻪ‪ ،‬ﻓﺄﻧﻰ ﻟﻧﺎ ﺃﻥ ﻧﻘﻭﻝ ﺃﻥ ﻣﺭﻛز اﻟﻘﻭﺓ ﻫﻭ اﻟﻳﺩ؟!!!‬

‫ﻭاﻟﺗﺟﺩﻳﺩ ﻭﺇﺣﻳﺎء اﻟﺳﻧﺔ ﻻ ﻳﻛﻭﻥ ﻓﻰ اﻟﻌﺑﺎﺩاﺕ ﺃﻭ اﻟﻌﻘﺎﺋﺩ‪ ،‬ﻷﻥ اﻟﻌﺑﺎﺩاﺕ ﺛﺎﺑﺗﺔ ﻭاﻟﻌﻘﺎﺋﺩ ﻭاﺣﺩﺓ‪ ،‬ﻭﻧﺟﺩ‬
‫ﺃﻥ اﻟﻣﻌﺎﻣﻼﺕ ﻫﻰ اﻷﻛﺛﺭ ﺗﻌﺭﺿﺎ ﻟﻠﺗﺟﺩﻳﺩ‪ ،‬ﻛﺣﺎﻝ اﻟﻣﺳﻠﻣﻳﻥ اﻟﺫﻳﻥ ﻳﻌﻳﺷﻭﻥ ﻓﻰ ﺑﻼﺩ ﻏﻳﺭ اﻟﻣﺳﻠﻣﻳﻥ‬
‫ﻓﻳﻌﻳﺷﻭﻥ ﻓﻰ ﻣﺟﺗﻣﻊ ﻳﺳﻭﺩﻩ اﻷﻣﻥ ﻭاﻟﺳﻼﻡ‪ ،‬ﻓﻼ ﻳﺟﺩﻭﻥ ﺻﻌﻭﺑﺔ ﻓﻰ ﺣﻳﺎﺗﻬﻡ اﻻﺟﺗﻣﺎﻋﻳﺔ‪ ،‬ﻭﻻ اﻋﺗﺭاﺿﺎ‬
‫ﻋﻠﻰ ﻣﻣﺎﺭﺳﺔ ﻋﺑﺎﺩﺗﻬﻡ‪.‬‬

‫ﻭﻛﻣﺎ ﻧﻌﻠﻡ ﺃﻥ اﻟﺩﻳﻥ ﻗﺩ ﺃﺷﺭﻕ ﻣﻥ ﺟزﻳﺭﺓ اﻟﻌﺭﺏ ﻭاﻧﺗﺷﺭ ﺭﻭﻳﺩا ﺑﺎﻟﻁﺭﺡ اﻟﺟﻣﻳﻝ ﻟﻠﺩﻋﺎﺓ‪ ،‬ﻭﻟﻛﻥ ﺇﺫا‬
‫اﺗﺟﻬﻧﺎ ﻏﺭﺑﺎ ً ﻓﺈﻥ اﻟﻌﻘﺎﺋﺩ ﻓﻰ اﻹﻟﻬﻳﺎﺕ ﻭاﻟﻐﻳﺑﻳﺎﺕ ﺗﺑﺩﺃ ﻓﻰ اﻹﻧﺣﺳﺎﺭ‪ ،‬ﺣﺗﻰ ﺇﺫا ﻭﺻﻠﻧﺎ ﺇﻟﻰ اﻟﺩﻭﻝ‬
‫اﻹﺳﻛﻧﺩﻧﺎﻓﻳﺔ ﻓﺈﻥ ﺷﻣﺱ اﻟﻌﻘﺎﺋﺩ ﺗﻛﺎﺩ ﺗﺧﺗﻔﻰ ﺑﻳﻥ ﺃﻫﻝ اﻟﺑﻼﺩ اﻷﺻﻠﻳﻳﻥ‪ ،‬ﻓﻬﻡ ﻻ ﻳﺅﻣﻧﻭﻥ ﺇﻻ ﺑﻣﺎ ﺑﻳﻥ ﺃﻳﺩﻫﻡ‬
‫ﻣﻥ ﻋﻠﻭﻡ ﻭﺇﺣﺩاﺛﻳﺎﺕ‪ ،‬ﻭﻛﻣﺎ ﻗﺎﻝ ﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ‪( :‬ﺇﻥ ﺣﻛﻭﻣﺎﺕ اﻟﺩﻭﻝ اﻟﻐﺭﺑﻳﺔ ﻗﺩ اﻫﺗﻣﺕ‬

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‫ﺑﺎﻟﻣﻭاﻁﻥ اﻟﻌﺎﺩﻯ ﻓﻛﻔﻠﺕ ﻟﻪ ﻛﻝ اﺣﺗﻳﺎﺟﺎﺗﻪ ﻣﻥ ﻣﺄﻛﻝ ﻭﻣﻠﺑﺱ ﻭﻣﺳﻛﻥ ﻭﺻﺣﺔ ﺣﺗﻰ اﺳﺗﻐﻧﻰ ﺑﻬﺎ ﻋﻥ‬
‫اﻟﺗﻔﻛﻳﺭ ﻓﻰ ﺇﻟﻪ ﻟﻠﻛﻭﻥ ﻳﺩﻋﻭﻩ ﻓﻰ ﻣﺭﺿﻪ ﺃﻭ ﻧﻛﺑﺎﺗﻪ) ﻭﻟﺫا ﻓﻛﻝ اﻟﻧﺎﺱ ﻋﻧﺩﻫﻡ ﺳﻭاء ﻻ ﻓﺭﻕ ﺑﻳﻥ ﻧﺑﻰ ﺃﻭ‬
‫ﻣﻔﻛﺭ ﺃﻭ ﻓﻳﻠﺳﻭﻑ‪ ،‬ﻓﻼ ﻳﻭﺟﺩ ﺷﺧص ﻓﻭﻕ اﻟﻧﻘﺩ ﻭاﻟﺗﺣﻠﻳﻝ اﻟﻣﻧﻁﻘﻰ ﻭاﻟﻌﻘﻼﻧﻰ ﺣﺗﻰ ﺷﺧص اﻟﻣﻠِﻙ‪ ،‬ﻓﻼ‬
‫ﻗﺩﺳﻳﺔ ﻟﻠﺑﺷﺭ ﻣﻬﻣﺎ ﻛﺎﻧﻭا‪ ،‬ﻭﻣﻥ ﻫﻧﺎ ﻛﺎﻧﺕ اﻟﻣﺷﻛﻠﺔ‪ ،‬ﻭﻳﺳﺗﻔﺣﻝ اﻷﻣﺭ ﻋﻧﺩﻣﺎ ﻧﺟﺩ ﺣﺿﺭﺓ اﻟﻧﺑﻰ ﻳﺗﻌﺭﺽ‬
‫ﻟﺳﻭء ﺃﺩﺏ ﻣﻥ ﺑﻌﺽ اﻟﻣﺳﻠﻣﻳﻥ ﺃﻧﻔﺳﻬﻡ‪ ،‬ﻋﻧﺩﻣﺎ ﻳﺫﻛﺭﻭا اﺳﻣﻪ ﻣﺟﺭﺩاً ﻣﻥ اﻟﺳﻳﺎﺩﺓ ﻭﻳ ّﺩﻋﻭﻥ ﺃﻥ اﻟﺳﻳﺎﺩﺓ هلل‬
‫ﻓﻘﻁ‪ ،‬ﻭﻻ ﻳﺗﺣﺭﻙ ﺳﺎﻛﻥ‪ ،‬ﻓﻣﺎﺫا ﻳﺟﺏ ﻋﻠﻰ اﻟﺩﻋﺎﺓ ﺃﻥ ﻳﻔﻌﻠﻭا ﻓﻰ ظﻝ ﺗﻠﻙ اﻟﻣﻌﻁﻳﺎﺕ ﺇﻻ اﻗﺗﺑﺎﺱ اﻟﻁﺭﺡ‬
‫اﻟﺟﻣﻳﻝ ﻣﻥ ﺳﻣﺎﺣﺔ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻋﻧﺩﻣﺎ ﻗﺎﻡ اﻟﻳﻬﻭﺩﻯ ﺑﺄﺫﻳﺗﻪ ﺑﻭﺿﻊ اﻟﻘﺎﺫﻭﺭاﺕ ﻋﻠﻰ ﺑﺎﺑﻪ‪ ،‬ﻓﻠﻣﺎ‬
‫اﻧﻘﻁﻌﺕ ﺳﺄﻝ ﻋﻧﻪ ﻟﻳﺭﻳﻪ ﻭاﻟﻌﺎﻟﻡ ﺃﺟﻣﻊ ﻛﻳﻔﻳﺔ اﻟﺗﻌﺎﻣﻝ ﻣﻊ ﻣﻥ ﻳﺟﻬﻠﻭﻥ اﻹﺳﻼﻡ ﻭﻧﺑﻰ اﻹﺳﻼﻡ‪ ،‬ﺗﺣﻘﻳﻘﺎ‬
‫ﻙ ِﺑ ْﺎﻟ ِﺣ ْﻛ َﻣ ِﺔ َﻭ ْاﻟ َﻣ ْﻭﻋِ َظ ِﺔ ْاﻟ َﺣ َﺳ َﻧﺔ﴾‪.‬‬ ‫ﻟﻘﻭﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ْ ﴿ :‬اﺩ ُﻉ ﺇِﻟِﻰ َﺳ ِﺑ ِ‬
‫ﻳﻝ َﺭ ِّﺑ َ‬

‫ﻭﻟﻧﻧظﺭ ﺇﻟﻰ ﺳﻳﺩﻧﺎ ﻋﺑﺩ هللا ﺑﻥ ﻋﻣﺭ ﻋﻧﺩﻣﺎ ﺩﺧﻝ ﻋﻠﻳﻪ ﺭﺟﻝ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺻﺎﺣﺏ ﺭﺳﻭﻝ هللا ﻫﻝ ﻟﻠﻘﺎﺗﻝ‬
‫ﺗﻭﺑﺔ؟ ﻓﻘﺎﻝ اﺑﻥ ﻋﻣﺭ‪ :‬ﻻ‪ ،‬ﻭﺑﻌﺩﻫﺎ ﺩﺧﻝ ﺳﺎﺋﻝ ﺁﺧﺭ ﻓﻘﺎﻝ‪ :‬ﻫﻝ ﻟﻠﻘﺎﺗﻝ ﺗﻭﺑﺔ؟ ﻓﻘﺎﻝ اﺑﻥ ﻋﻣﺭ‪ :‬ﻣﻥ ﺃﻏﻠﻕ ﺑﺎﺑﺎ‬
‫ﻓﺗﺣﻪ هللا‪ ،‬ﻓﺎﺣﺗﺎﺭ ﻁﻼﺑﻪ ﻭﻗﺎﻟﻭا‪ :‬ﺇﻥ اﻟﺟﻭاﺏ اﻷﻭﻝ ﻳﻧﺎﻗﺽ اﻟﺛﺎﻧﻰ ﻓﻰ ﻣﺳﺄﻟﺔ ﻭاﺣﺩﺓ ﻓﻛﻳﻑ ﺗﻔﺳﺭ ﻟﻧﺎ‬
‫ﺫﻟﻙ؟ ﻓﺄﺟﺎﺑﻬﻡ اﺟﺎﺑﺔ اﻟﻔﻘﻳﻪ ﺫﻯ اﻟﻔﺭاﺳﺔ‪( :‬ﺃﻣﺎ اﻷﻭﻝ ﻓﻛﺎﻥ ﻳﻧﻭﻯ اﻟﻘﺗﻝ‪ ،‬ﻭاﻟﺛﺎﻧﻰ ﻗﺩ ﻗﺗﻝ ﻭﻳﻧﻭﻯ اﻟﺗﻭﺑﺔ)‪.‬‬

‫ﻓﻌﻠﻰ ﻛﻝ ﻣﻥ ﻳﺗﻛﻠﻡ ﺑﻠﺳﺎﻥ اﻟﺩﻳﻥ ﺗﺣﺭﻯ اﻟﺩﻗﺔ ﻓﻰ ﻓﺗﻭاﻩ‪ ،‬ﻭﺃﻥ ﺗﻛﻭﻥ اﻟﻔﺗﻭﻯ ﻣﺑﻧﻳﺔ ﻋﻠﻰ ﺃﺳﺎﺱ اﻟﻔﻘﻪ ﻓﻰ‬
‫ﻋﻠﻭﻡ اﻟﻘﺭﺁﻥ ﻭاﻟﺳﻧﺔ ﻭﻟﻳﺱ اﻻﻁﻼﻉ ﻓﺣﺳﺏ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪...‬‬

‫ﻳﻘﻭﻝ اﻟﺣﻕ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ‪﴿ :‬ﺇِ َّﻧ ُﻬ ْﻡ ِﻓ ْﺗ َﻳﺔ ﺁ َﻣ ُﻧﻭا ِﺑ َﺭﺑ ِِّﻬ ْﻡ َﻭ ِز ْﺩ َﻧﺎ ُﻫ ْﻡ ُﻫ ًﺩﻯ﴾ ﻟﻘﺩ ﻣﺩﺡ هللا ﻫﺅﻻء اﻟﻔﺗﻳﺔ ﻟﻘﻭﺓ‬
‫ﺇﻳﻣﺎﻧﻬﻡ ﺭﻏﻡ ﺻﻐﺭ ﺳﻧﻬﻡ‪ ،‬ﻓﺧﻠّﺩ هللا ﺫﻛﺭاﻫﻡ ﻓﻰ ﻛﺗﺎﺑﻪ اﻟﻌزﻳز‪ ،‬ﻭﻓﺳﺭ اﻹﻣﺎﻡ اﻟﺳﻳﻭﻁﻰ ﻓﻰ اﻟﺩﺭ اﻟﻣﻧﺛﻭﺭ‬
‫ﺎﻥ ﻓِﻰ ﺃَﺣْ َﺳ ِﻥ َﺗ ْﻘ ِﻭ ٍﻳﻡ﴾ ﺃﻥ ﻫﺫا ﻫﻭ ﻁﻭﺭ اﻟﺷﺑﺎﺏ ﻭاﻟﺷﺩﺓ‪ ،‬ﺃﻯ ﻣﺭﺣﻠﺔ ﺗﻔﺟﺭ‬ ‫ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪﴿ :‬ﻟَ َﻘ ْﺩ َﺧﻠَ ْﻘ َﻧﺎ ِ‬
‫اﻹﻧ َﺳ َ‬
‫اﻟﻁﺎﻗﺔ ﻋﻣﻼ ﻭﺇﻳﻣﺎﻧﺎ ﻭﻟﺫﻟﻙ ﻧﺟﺩ ﺃﻥ ﺃﻛﺛﺭ اﻟﻣﺳﻠﻣﻳﻥ اﻷﻭاﺋﻝ ﻣﻥ اﻟﺷﺑﺎﺏ‪ ،‬ﻓﻭﺟﻪ ﻟﻬﻡ ﺣﺿﺭﺓ اﻟﻧﺑﻰ‬
‫اﻫﺗﻣﺎﻣﺎ ﺧﺎﺻﺎ ﺑﻬﻡ ﻭﺑﻣﺷﺎﻛﻠﻬﻡ‪ ،‬ﻓﻌﻥ ﻋﺑﺩ اﻟﺭﺣﻣﻥ ﺑﻥ ﻳزﻳﺩ ﻋﻥ ﻋﺑﺩ هللا ﻗﺎﻝ‪ :‬ﺧﺭﺟﻧﺎ ﻣﻊ ﺭﺳﻭﻝ هللا‬
‫ﻭﻧﺣﻥ ﺷﺑﺎﺏ ﻻ ﻧﻘﺩﺭ ﻋﻠﻰ ﺷﺊ‪ ،‬ﻗﺎﻝ (ﻳﺎ ﻣﻌﺷﺭ اﻟﺷﺑﺎﺏ ﻋﻠﻳﻛﻡ ﺑﺎﻟﺑﺎءﺓ ﻓﺈﻧﻪ ﺃﻏﺽ ﻟﻠﺑﺻﺭ ﻭﺃﺣﺻﻥ‬
‫ﻟﻠﻔﺭﺝ ﻭﻣﻥ ﻟﻡ ﻳﺳﺗﻁﻊ ﻓﻌﻠﻳﻪ ﺑﺎﻟﺻﻭﻡ ﻓﺈﻧﻪ ﻟﻪ ﻭﺟﺎء)‪-‬ﺃﺧﺭﺟﻪ اﻟﻧﺳﺎﺋﻰ ﻭاﻟﺗﺭﻣﺫﻯ‪ -‬ﻓﻬﺫا اﻟﺣﺩﻳﺙ ﻳﺑﻳﻥ ﻟﻧﺎ‬
‫ﻣﺩﻯ اﻫﺗﻣﺎﻣﻪ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﺑﺎﻟﺷﺑﺎﺏ ﻭﻛﻳﻔﻳﺔ ﺣﻝ ﻣﺷﺎﻛﻠﻬﻡ‪.‬‬

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‫ﻭﻳﻘﻭﻝ اﻹﻣﺎﻡ ﻋﻠﻰ ﻛﺭﻡ هللا ﻭﺟﻬﻪ (اﺗﻘﻭا هللا ﻓﻰ اﻟﺷﺑﺎﺏ ﻓﺈﻧﻬﻡ ﻣﻥ ﺟﻳﻝ ﻏﻳﺭ ﺟﻳﻠﻛﻡ ﺧﻠﻘﻭا ﻟزﻣﺎﻥ‬
‫ﻏﻳﺭ زﻣﺎﻧﻛﻡ) ﻓﻼﺑﺩ ﻟﻠﺷﻳﻭخ ﺃﻥ ﺗﺗﺳﻊ ﺻﺩﻭﺭﻫﻡ ﻻﺳﺗﻳﻌﺎﺏ اﻟﺷﺑﺎﺏ ﻭﺗﺣﺑﻳﺑﻬﻡ ﻟﻠﻁﺭﻳﻕ اﻟﻣﺳﺗﻘﻳﻡ‪.‬‬
‫ﻭﺻﻼﺡ اﻟﺷﺑﺎﺏ ﻳﻌﻭﺩ ﻋﻠﻰ اﻟﻣﺟﺗﻣﻊ ﻭﻳظﻬﺭ ﺟﻠﻳﺎ ﻓﻰ ﺧﺩﻣﺔ اﻟﺩﻳﻥ‪ ،‬ﻭﻫﺫا ﻣﺎ ﻳﺳﻌﺩ ﻗﻠﺏ اﻟﺣﺑﻳﺏ‬
‫اﻟﻣﺻﻁﻔﻰ ‪ ..‬ﻟﻬﺫا ‪ ..‬ﺫﻛﺭﻫﻡ اﻟﻣﺻﻁﻔﻰ ﻓﻰ ﺣﺩﻳﺛﻪ اﻟﻣﺷﻬﻭﺭ‪( :‬ﺳﺑﻌﺔ ﻳظﻠﻬﻡ هللا ﻳﻭﻡ ﻻ ظﻝ ﺇﻻ ظﻠﻪ‬
‫‪ ..‬ﻭﻣﻧﻬﻡ ﺷﺎﺏ ﻧﺷﺄ ﻓﻰ ﻁﺎﻋﺔ هللا) ‪ ..‬ﻛﻣﺎ ﻧﺟﺩ ﺳﻳﺩﻧﺎ ﺃﻧﺱ ﻳﺭﻭﻯ ﻟﻧﺎ ﻋﻧﻬﻡ ﺣﺩﻳﺛﺎ ﻓﻳﻘﻭﻝ‪ :‬ﻛﺎﻥ ﻫﻧﺎﻙ‬
‫ﺳﺑﻌﻳﻥ ﻣﻥ ﺷﺑﺎﺏ اﻷﻧﺻﺎﺭ ﻳُﻘﺎﻝ ﻟﻬﻡ اﻟﻘُﺭاء‪ ،‬ﻳﻘﻭﻣﻭﻥ ﻓﻰ اﻟﻣﺳﺟﺩ ﻓﺈﺫا ﺃﻣﺳﻭا اﻧﺗﺣﻭا ﻧﺎﺣﻳﺔ ﻣﻥ اﻟﻣﺩﻳﻧﺔ‬
‫ﻓﻳﺗﺩاﺭﺳﻭﻥ ﻭﻳﺻﻠﻭﻥ‪ ،‬ﻳﺣﺳﺏ ﺃﻫﻠﻭﻫﻡ ﺃﻧﻬﻡ ﻓﻰ اﻟﻣﺳﺟﺩ‪ ،‬ﻭﻳﺣﺳﺏ ﺃﻫﻝ اﻟﻣﺳﺟﺩ ﺃﻧﻬﻡ ﻓﻰ ﺃﻫﻠﻳﻬﻡ‪ ،‬ﺣﺗﻰ ﺇﺫا‬
‫ﻛﺎﻧﻭا ﻓﻰ ﻭﺟﻪ اﻟﺻﺑﺢ اﺳﺗﻌﺫﺑﻭا ﻣﻥ اﻟﻣﺎء ﻭاﺣﺗﻁﺑﻭا ﻣﻥ اﻟﺣﻁﺏ ﻓﺟﺎﺅﻭا ﺑﻪ ﻓﺄﺳﻧﺩﻭﻩ ﺇﻟﻰ ﺣﺟﺭﺓ ﺭﺳﻭﻝ‬
‫هللا ﻓﺑﻌﺛﻬﻡ اﻟﻧﺑﻰ ﺟﻣﻳﻌﺎ ﻓﺄﺻﻳﺑﻭا ﻳﻭﻡ ﺑﺋﺭ ﻣﻌﻭﻧﺔ‪ ،‬ﻓﺩﻋﺎ اﻟﻧﺑﻰ ﻋﻠﻰ ﻗﺗﻠﺗﻬﻡ ﺧﻣﺳﺔ ﻋﺷﺭ ﻳﻭﻣﺎ ﻓﻰ‬
‫ﺻﻼﺓ اﻟﻐﺩاﺓ‪-‬ﻣﺳﻧﺩ اﻹﻣﺎﻡ ﺃﺣﻣﺩ‪.‬‬

‫ﻓﺎﻧظﺭ ﻣﺩﻯ ﻣﺣﺑﺔ ﺳﻳﺩﻧﺎ ﺭﺳﻭﻝ هللا ﻟﻠﺷﺑﺎﺏ ﻭاﻫﺗﻣﺎﻣﻪ ﺑﻪ ﺣﺗﻰ ﺃﻧﻪ ﺩﻋﺎ ﻋﻠﻰ ﻗﺗﻠﺗﻬﻡ ﻓﻰ اﻟﺻﻼﺓ‪ ،‬ﻭﻛﺎﻧﺕ‬
‫ﺳﺑﺑﺎ ﻓﻰ ﺩﻋﺎء اﻟﻘﻧﻭﺕ‪.‬‬

‫ﺑﻧﺷﺭ‬ ‫ﻓﻣﺭﺣﻠﺔ اﻟﺷﺑﺎﺏ ﻫﻰ ﺛﻣﺭﺓ اﻟﻌﻣﺭ ﻓﻳﺟﺏ اﺳﺗﻐﻼﻟﻬﺎ ﺃﺣﺳﻥ اﺳﺗﻐﻼﻝ ﻓﻰ ﺧﺩﻣﺔ ﺩﻳﻥ اﻟﻣﺻﻁﻔﻰ‬
‫ﺻﻔﺣﺎﺕ اﻟﻣﺣﺑﺔ ﻭاﻟﺗﺳﺎﻣﺢ ﺑﻳﻥ ﺳﺎﺋﺭ اﻟﻧﺎﺱ ﻗﻭﻻ ﻭﻓﻌﻼ‪.‬‬

‫ﻭﻳﻘﻭﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬

‫هللا ﻣِﻥْ َﻓﺿْ ِﻝ َﺭﺑـ ِّ ِﻪ‬
‫ﺕ َﺭﺳُﻭ َﻝ ِ‬ ‫َﺳﺄ َ ْﻟ ُ‬
‫ﻟِ َﻳﺟْ َﻌ َﻝ َﻋ ْزﻣِﻰ ﻓِﻰ َﻓﺗِﻰِّ اﻟﺳ ََّﻭاﻋِ ِﺩ‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪...‬‬

‫ﻭﻟﻳﺱ اﻟﺷﺑﺎﺏ ﻓﻘﻁ ﻣﻥ ﺃﻭﺻﻰ ﺑﻬﻡ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻭﻟﻛﻧﻪ ﻗﺎﻝ اﻟﻧﺳﺎء ﺷﻘﺎﺋﻕ اﻟﺭﺟﺎﻝ‪ ،‬ﻓﻠﻡ ﻳﻧﺗﻬﻰ‬
‫ﺩﻭﺭ اﻟﻣﺭﺃﺓ ﻋﻠﻰ ﻣﺩاﻭاﺓ اﻟﺟﺭﺣﻰ ﺧﻠﻑ اﻟﺻﻔﻭﻑ ﻓﺣﺳﺏ‪ ،‬ﺑﻝ ﻛﺎﻧﺕ ﺗﺫﻭﺩ ﻋﻥ ﺳﻳﺩﻧﺎ ﺭﺳﻭﻝ هللا ﻳﻭﻡ‬

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‫ﺃﺣﺩ‪ ،‬ﻓﻬﺎﻫﻰ اﻟﺳﻳﺩﺓ ﻧﺳﻳﺑﺔ ﺑﻧﺕ ﻛﻌﺏ ﻋﻧﺩﻣﺎ ﻗﺎﻝ‪( :‬ﻓﻰ ﻳﻭﻡ ﺃﺣﺩ ﻣﺎ ﻧظﺭﺕ ﻳﻣﻧﺔ ﺃﻭ ﻳﺳﺭﺓ ﺇﻻ ﻭﺟﺩﺕ‬
‫ﻧﺳﻳﺑﺔ ﺑﻧﺕ ﻛﻌﺏ ﺗﺫﻭﺩ ﻋﻧﻰ ﺑﺳﻳﻔﻬﺎ ﻭﺳﻬﺎﻣﻬﺎ)‪.‬‬

‫ﻭﻓﻰ ﺻﺩﺭ اﻹﺳﻼﻡ ﻋﻧﺩﻣﺎ ﻛﺎﻥ اﻟﺣﺑﻳﺏ ﻭﺻﺎﺣﺑﻪ ﻓﻰ اﻟﻐﺎﺭ‪ ،‬ﻓﻣﻥ ﻛﺎﻥ ﻳﺣﻣﻝ اﻟﻁﻌﺎﻡ ﺇﻟﻳﻬﻣﺎ ﻭﻳﻧﻘﻝ‬
‫ﻟﻬﻣﺎ ﺃﺧﺑﺎﺭ ﻗﺭﻳش؟ ﺇﻧﻬﺎ اﻟﺳﻳﺩﺓ ﺃﺳﻣﺎء ﻭﻗﺩ ﻟﻘﺑﺕ ﺑﺫاﺕ اﻟﻧﻁﺎﻗﻳﻥ ﻟﻛﻭﻧﻬﺎ ﺷﻘﺕ ﻧﻁﺎﻗﻬﺎ ﻧﺻﻔﻳﻥ ﻭﻭﺿﻌﺕ‬
‫اﻟﻁﻌﺎﻡ ﻓﻰ ﺃﺣﺩﻫﻣﺎ ﺣﺗﻰ ﻻ ﻳﺭاﻩ ﺃﺣﺩ ﻭﻳﺷﻙ ﻓﻰ ﺃﻣﺭﻫﺎ‪.‬‬

‫ﻭﻫﺎﻫﻰ اﻟﺳﻳﺩﺓ اﻟﺧﻧﺳﺎء اﻷﺩﻳﺑﺔ اﻟﺷﺎﻋﺭﺓ اﻟﺗﻰ ﻛﺎﻥ ﻳﺳﺗﻣﻊ ﻟﻬﺎ ﺳﻳﺩﻧﺎ ﺭﺳﻭﻝ هللا ‪ ،‬ﻭﻛﺎﻧﺕ ﻣﺭﺟﻌﺎ‬
‫ﻟﻠﺷﻌﺭاء ﻭﺃﻫﻝ اﻟﻠﻐﺔ‪.‬‬

‫ﻛﻣﺎ ﺃﻣﺭﻧﺎ ﺭﺳﻭﻝ هللا ﺃﻥ ﻧﺄﺧﺫ ﻧﺻﻑ ﺩﻳﻧﻧﺎ ﻣﻥ اﻟﺳﻳﺩﺓ ﻋﺎﺋﺷﺔ ﺭﺿﻰ هللا ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻋﻧﻬﺎ ﺣﻳﺙ ﻗﺎﻝ‬
‫(ﺧﺫﻭا ﻧﺻﻑ ﺩﻳﻧﻛﻡ ﻣﻥ ﻫﺫﻩ اﻟﺣﻣﻳﺭاء)‪.‬‬

‫ﻭﺇﺫا ﻧظﺭﻧﺎ ﺇﻟﻰ اﻟﺳﻳﺭﺓ ﻧﺟﺩ ﺃﻥ ﻛﺛﻳﺭا ﻣﻥ ﻧﺳﺎء اﻟﺻﺣﺎﺑﺔ ﺷﺎﺭﻛﻥ ﻓﻰ ﺭﻓﻊ ﻗﻭاﺋﻡ ﻣﺳﺟﺩ ﺭﺳﻭﻝ هللا ‪.‬‬

‫ﻭاﻟﺳﻳﺩﺓ ﻧﻔﻳﺳﺔ ﻛﺎﻧﺕ ﺻﺎﺣﺑﺔ ﺣﻠﻘﺔ ﻋﻠﻡ ﺑﻝ ﻭﻛﺎﻥ ﻳﺗﺭﺩﺩ ﻋﻠﻳﻬﺎ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ ﻟﻠﺗﻌﻠﻡ‪.‬‬

‫ﻭﻣﻥ ﺃﻗﻭاﻝ اﻹﻣﺎﻡ ﻣﺎﻟﻙ‪ :‬ﺇﻥ ﻧﺳﺎء اﻟﺻﺣﺎﺑﺔ ﻛﻥ ﻳُﺭﺩﻥ اﻵﺧﺭﺓ ﻭﻣﺎ ﻋﻧﺩ هللا ﺗﻌﺎﻟﻰ ﻭﻟﻡ ﻳﻛﻥ ﻣﺭاﺩﻫﻥ‬
‫اﻟﺩﻧﻳﺎ ﻭﻟﻡ ﻳﻛﻥَّ ﻳﺑﺎﻟﻳﻥ ﺑﻌﺳﺭ ﺃزﻭاﺟﻬﻥ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪...‬‬

‫ﺇﻥ ﺩﻭﺭ اﻟﻣﺭﺃﺓ ﻭاﻟﺷﺑﺎﺏ ﻓﻰ ﺧﺩﻣﺔ اﻟﻣﺟﺗﻣﻊ ﻳﺣﺗﺎﺝ اﻟﻰ ﺗﺎﺝ ﻋﻠﻰ اﻟﺭﺅﻭﺱ ﺃﻻ ﻭﻫﻭ (اﻹﻳﺛﺎﺭ) ﻭﻟﻳﺱ‬
‫اﻹﻳﺛﺎﺭ ﻓﻰ اﻟﺳﺭاء ﻓﻘﻁ ﺑﻝ ﻣﻊ ﻗﻠﺔ ﺫاﺕ اﻟﻳﺩ ‪ ..‬ﻓﻬﺎ ﻫﻭ ﺭﺟﻝ ﻳﺄﺗﻰ ﺳﻳﺩﻧﺎ ﺭﺳﻭﻝ هللا ﻭﻳﺳﺄﻟﻪ اﻟﺣﺎﺟﺔ‪،‬‬
‫ﻭﻳﺫﻫﺏ اﻟﺣﺑﻳﺏ ﺇﻟﻰ ﻧﺳﺎﺋﻪ ﻭاﺣﺩﺓ ﺗﻠﻭ اﻷﺧﺭﻯ ﻳﺳﺄﻟﻬﻡ ﻋﻥ ﺷﺊ ﻳﻘﺩﻣﻪ ﻟﻬﺫا اﻟﺭﺟﻝ ﻭﻳﻛﻭﻥ اﻟﺟﻭاﺏ‬
‫ﺿﻳِّﻑ ﻫﺫا اﻟﻠﻳﻠﺔ؟ ﻭﻳﻘﻭﻡ‬
‫ﻭاﻟﺫﻯ ﺑﻌﺛﻙ ﺑﺎﻟﺣﻕ ﻟﻳﺱ ﻋﻧﺩﻧﺎ ﺇﻻ اﻟﻣﺎء‪ ،‬ﻓﻳﻘﻭﻝ اﻟﻧﺑﻰ اﻟﻛﺭﻳﻡ ﻷﺻﺣﺎﺑﻪ‪ :‬ﻣﻥ ُﻳ َ‬

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‫ﺭﺟﻝ ﻭﻳﻘﻭﻝ‪ :‬ﺃﻧﺎ ﻳﺎ ﺭﺳﻭﻝ هللا‪ ،‬ﻭﻳﻧﻁﻠﻕ اﻟﺭﺟﻝ ﺑﺿﻳﻑ ﺭﺳﻭﻝ هللا ﺇﻟﻰ ﻣﻧزﻟﻪ ﻭﻳﺳﺄﻝ زﻭﺟﺗﻪ ﻫﻝ‬
‫ﻋﻧﺩﻙ ﺷﺊ؟ ﻓﺗﻘﻭﻝ‪ :‬ﺇﻻ ﻗﻭﺕ اﻟﺻﺑﻳﺎﻥ‪ ،‬ﻓﻳﻘﻭﻝ ﻟﻬﺎ‪ :‬ﻧﻭﻣﻰ اﻟﺻﺑﻳﺔ ﻭﺃﻁﻔﺋﻰ اﻟﺳﺭاﺝ ﻭﺩﻋﻳﻪ ﻳﺄﻛﻝ‪ ،‬ﻓﻧزﻝ‬
‫ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪﴿ :‬ﻭﻳﺅﺛﺭﻭﻥ ﻋﻠﻰ ﺃﻧﻔﺳﻬﻡ ﻭﻟﻭ ﻛﺎﻥ ﺑﻬﻡ ﺧﺻﺎﺻﺔ﴾ ﻭﻳﻘﻭﻝ ﻟﻬﻣﺎ اﻟﺣﺑﻳﺏ ‪( :‬ﻗﺩ ﻋﺟﺏ هللا ﻋز‬
‫ﻭﺟﻝ ﻣﻥ ﺻﻧﻳﻌﻛﻣﺎ ﺑﺿﻳﻔﻛﻣﺎ اﻟﻠﻳﻠﺔ)‪.‬‬

‫ﻭﻳﻘﻭﻝ ﺻﺎﺣﺏ اﻟﺟﺎﻣﻊ ﻷﺣﻛﺎﻡ اﻟﻘﺭﺁﻥ‪ :‬اﻹﻳﺛﺎﺭ ﻫﻭ ﺗﻘﺩﻳﻡ اﻟﻐﻳﺭ ﻋﻠﻰ اﻟﻧﻔﺱ ﻭﺣظﻭظﻬﺎ اﻟﺩﻧﻳﻭﻳﺔ ﺭﻏﺑﺔ‬
‫ﻓﻰ اﻟﺣظﻭظ اﻟﺩﻳﻧﻳﺔ‪ ،‬ﻭﺫﻟﻙ ﻳﻧﺷﺄ ﻋﻥ ﻗﻭﺓ اﻟﻳﻘﻳﻥ ﻭﺗﻭﻛﻳﺩ اﻟﻣﺣﺑﺔ‪ ،‬ﻭاﻟﺻﺑﺭ ﻋﻠﻰ اﻟﻣﺷﻘﺔ‪.‬‬

‫ﻭﺻﺣﺎﺑﺔ ﺭﺳﻭﻝ هللا ﻣﻥ اﻷﻧﺻﺎﺭ ﻛﺎﻧﻭا ﻳﺅﺛﺭﻭﻥ اﻟﻣﻬﺎﺟﺭﻳﻥ ﻋﻠﻰ ﺃﻧﻔﺳﻬﻡ ﺑﺄﻣﻭاﻟﻬﻡ ﻭﻣﻧﺎزﻟﻬﻡ‪ ،‬ﻻ ﻋﻥ‬
‫ﻏﻧﻰ ﺑﻝ ﻣﻊ اﺣﺗﻳﺎﺟﻬﻡ ﺇﻟﻳﻬﺎ‪.‬‬

‫ﻭﻗﺩ ﻭﺭﺩ ﺃﻥ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﺃﺧﺫ ﺃﺭﺑﻌﻣﺎﺋﺔ ﺩﻳﻧﺎﺭ ﻓﺟﻌﻠﻬﺎ ﻓﻰ ﺻﺭﺓ ﺛﻡ ﻗﺎﻝ ﻟﻐﻼﻣﻪ‪ :‬اﺫﻫﺏ‬
‫ﺑﻬﺎ ﺇﻟﻰ ﺃﺑﻰ ﻋﺑﻳﺩﺓ ﺑﻥ اﻟﺟﺭاﺡ‪ ،‬ﺛﻡ ﺗﻠﻛﺄ ﺳﺎﻋﺔ ﻓﻰ اﻟﺑﻳﺕ ﺣﺗﻰ ﺗﻧظﺭ ﻣﺎﺫا ﻳﺻﻧﻊ ﺑﻬﺎ‪ ،‬ﻓﺫﻫﺏ ﺑﻬﺎ اﻟﻐﻼﻡ‬
‫ﺇﻟﻳﻪ ﻓﻘﺎﻝ‪ :‬ﻳﻘﻭﻝ ﻟﻙ ﺃﻣﻳﺭ اﻟﻣﺅﻣﻧﻳﻥ‪ :‬اﺟﻌﻝ ﻫﺫﻩ ﻓﻰ ﺑﻌﺽ ﺣﺎﺟﺗﻙ؛ ﻓﻘﺎﻝ‪ :‬ﻭﺻﻠﻪ هللا ﻭﺭﺣﻣﻪ‪ ،‬ﺛﻡ ﻗﺎﻝ‪:‬‬
‫ﺗﻌﺎﻟﻰ ﻳﺎ ﺟﺎﺭﻳﺔ‪ ،‬اﺫﻫﺑﻰ ﺑﻬﺫﻩ اﻟﺳﺑﻌﺔ ﺇﻟﻰ ﻓﻼﻥ‪ ،‬ﻭﺑﻬﺫﻩ اﻟﺧﻣﺳﺔ ﺇﻟﻰ ﻓﻼﻥ؛ ﺣﺗﻰ ﺃﻧﻔﺫﻫﺎ‪ ،‬ﻓﺭﺟﻊ اﻟﻐﻼﻡ‬
‫ﺇﻟﻰ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﻓﺄﺧﺑﺭﻩ‪ ،‬ﺛﻡ ﺃﻋﺩ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﻣﺛﻠﻬﺎ ﻟﺳﻳﺩﻧﺎ ﻣﻌﺎﺫ ﺑﻥ ﺟﺑﻝ ﻭﻗﺎﻝ ﻟﻐﻼﻣﻪ‪ :‬اﺫﻫﺏ ﺑﻬﺫا ﺇﻟﻰ‬
‫ﻣﻌﺎﺫ ﺑﻥ ﺟﺑﻝ ﻭﺗﻠﻛﺄ ﻓﻰ اﻟﺑﻳﺕ ﺳﺎﻋﺔ ﺣﺗﻰ ﺗﻧظﺭ ﻣﺎﺫا ﻳﺻﻧﻊ‪ ،‬ﻓﺫﻫﺏ ﺑﻬﺎ ﺇﻟﻳﻪ ﻓﻘﺎﻝ‪ :‬ﻳﻘﻭﻝ ﻟﻙ ﺃﻣﻳﺭ‬
‫اﻟﻣﺅﻣﻧﻳﻥ‪ :‬اﺟﻌﻝ ﻫﺫﻩ ﻓﻰ ﺑﻌﺽ ﺣﺎﺟﺗﻙ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺭﺣﻣﻪ هللا ﻭﻭﺻﻠﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺟﺎﺭﻳﺔ اﺫﻫﺑﻰ ﺇﻟﻰ ﺑﻳﺕ‬
‫ﻓﻼﻥ ﺑﻛﺫا ﻭﺑﻳﺕ ﻓﻼﻥ ﺑﻛﺫا‪ ،‬ﻓﺧﺭﺟﺕ اﻣﺭﺃﺓ ﻣﻌﺎﺫ ﻓﻘﺎﻟﺕ‪ :‬ﻭﻧﺣﻥ ﻭهللا ﻣﺳﺎﻛﻳﻥ ﻓﺄﻋﻁﻧﺎ‪ ،‬ﻭﻟﻡ ﻳﺑﻕ ﻓﻰ‬
‫اﻟﺧﺭﻗﺔ ﺇﻻ ﺩﻳﻧﺎﺭاﻥ ﻗﺩ ﺟﺎء ﺑﻬﻣﺎ ﺇﻟﻳﻬﺎ‪ ،‬ﻓﺭﺟﻊ اﻟﻐﻼﻡ ﺇﻟﻰ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﻓﺄﺧﺑﺭﻩ‪ ،‬ﻓﺳﺭ ﺑﺫﻟﻙ ﺃﻣﻳﺭ اﻟﻣﺅﻣﻧﻳﻥ‬
‫ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﻭﻗﺎﻝ‪ :‬ﺇﻧﻬﻡ ﺇﺧﻭﺓ ﺑﻌﺿﻬﻡ ﻣﻥ ﺑﻌﺽ‪.‬‬

‫ﻭﻳﻘﻭﻝ اﻹﻣﺎﻡ اﻟﻘﺭﻁﺑﻰ ﻓﻰ ﺗﻔﺳﻳﺭﻩ ﻟﻬﺫﻩ اﻵﻳﺔ اﻟﻛﺭﻳﻣﺔ‪:‬‬

‫اﻹﻳﺛﺎﺭ ﺑﺎﻟﻧﻔﺱ ﻓﻭﻕ اﻹﻳﺛﺎﺭ ﺑﺎﻟﻣﺎﻝ‪ ،‬ﻭﻣﻥ اﻷﻣﺛﺎﻝ اﻟﺳﺎﺋﺭﺓ‪( :‬ﻭاﻟﺟﻭﺩ ﺑﺎﻟﻧﻔﺱ ﺃﻗﺻﻰ ﻏﺎﻳﺔ اﻟﺟﻭﺩ) ﻭﻣﻥ‬
‫ﻋﺑﺎﺭاﺕ اﻟﺻﻭﻓﻳﺔ اﻟﺭﺷﻳﻘﺔ ﻓﻰ ﺣﺩ اﻟﻣﺣﺑﺔ‪ :‬ﺃﻓﺿﻝ اﻟﺟﻭﺩ ﺑﺎﻟﻧﻔﺱ اﻟﺟﻭﺩ ﻋﻠﻰ ﺣﻣﺎﻳﺔ ﺭﺳﻭﻝ هللا ‪ ،‬ﻓﻔﻰ‬
‫اﻟﺻﺣﻳﺢ ﺃﻥ ﺃﺑﺎ ﻁﻠﺣﺔ ﺗﺭﺱ ﻋﻠﻰ اﻟﻧﺑﻰ ﻳﻭﻡ ﺃﺣﺩ‪ ،‬ﻭﻛﺎﻥ اﻟﻧﺑﻰ ﻳﺗﻁﻠﻊ ﻟﻳﺭﻯ اﻟﻘﻭﻡ‪ ،‬ﻓﻳﻘﻭﻝ ﻟﻪ ﺃﺑﻭ‬
‫ﺷﻠﺕ‬‫ﻁﻠﺣﺔ‪ :‬ﻻ ُﺗﺷﺭﻑ ﻳﺎ ﺭﺳﻭﻝ هللا ‪ ..‬ﺃﻻ ﻳﺻﻳﺑﻭﻧﻙ ‪ ..‬ﻧﺣﺭﻯ ﺩﻭﻥ ﻧﺣﺭﻙ‪ ،‬ﻭﻭﻗﻰ ﺑﻳﺩﻩ ﺭﺳﻭﻝ هللا ﻓ ُ‬
‫ﻳﺩﻩ‪.‬‬

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‫ﻭﻗﺎﻝ ﺣﺫﻳﻔﺔ اﻟﻌﺩﻭﻯ‪ :‬اﻧﻁﻠﻘﺕ ﻳﻭﻡ اﻟﻳﺭﻣﻭﻙ ﺃﻁﻠﺏ اﺑﻥ ﻋﻡ ﻟﻰ ﻭﻣﻌﻰ ﺷﺊ ﻣﻥ اﻟﻣﺎء ﻭﺃﻧﺎ ﺃﻗﻭﻝ‪ :‬ﺇﻥ‬
‫ﻛﺎﻥ ﺑﻪ ﺭﻣﻕ ﺳﻘﻳﺗﻪ‪ ،‬ﻓﺈﺫا ﺃﻧﺎ ﺑﻪ‪ ،‬ﻓﻘﻠﺕ ﻟﻪ‪ :‬ﺃﺳﻘﻳﻙ‪ ،‬ﻓﺄﺷﺎﺭ ﺑﺭﺃﺳﻪ ﺃﻥ ﻧﻌﻡ‪ ،‬ﻓﺈﺫا ﺃﻧﺎ ﺑﺭﺟﻝ ﻳﻘﻭﻝ‪ :‬ﺁﻩ ﺁﻩ‪،‬‬
‫ﻓﺄﺷﺎﺭ ﺇﻟﻰ اﺑﻥ ﻋﻣﻰ ﺃﻥ اﻧﻁﻠﻕ ﺇﻟﻳﻪ‪ ،‬ﻓﺈﺫا ﻫﻭ ﻫﺷﺎﻡ ﺑﻥ اﻟﻌﺎص ﻓﻘﻠﺕ‪ :‬ﺃﺳﻘﻳﻙ؟ ﻓﺄﺷﺎﺭ ﺃﻥ ﻧﻌﻡ‪ ،‬ﻓﺳﻣﻊ‬
‫ﺁﺧﺭ ﻳﻘﻭﻝ‪ :‬ﺁﻩ ﺁﻩ ‪ ..‬ﻓﺄﺷﺎﺭ ﻫﺷﺎﻡ ﺃﻥ اﻧﻁﻠﻕ ﺇﻟﻳﻪ ﻓﺟﺋﺗﻪ ﻓﺈﺫا ﻫﻭ ﻗﺩ ﻣﺎﺕ‪ ،‬ﻓﺭﺟﻌﺕ ﺇﻟﻰ ﻫﺷﺎﻡ ﻓﺈﺫا ﻫﻭ ﻗﺩ‬
‫ﻣﺎﺕ‪ ،‬ﻓﺭﺟﻌﺕ ﺇﻟﻰ اﺑﻥ ﻋﻣﻰ ﻓﺈﺫا ﻫﻭ ﻗﺩ ﻣﺎﺕ‪.‬‬

‫ﻭﻳﻘﻭﻝ ﺳﻳﺩﻯ ﺃﺑﻭ ﻳزﻳﺩ اﻟﺑﺳﻁﺎﻣﻰ‪ :‬ﻣﺎ ﻏﻠﺑﻧﻰ ﺃﺣﺩ ﻣﺎ ﻏﻠﺑﻧﻰ ﺷﺎﺏ ﻣﻥ ﺃﻫﻝ ﺑﻠﺦ! ﻗﺩﻡ ﻋﻠﻳﻧﺎ ﺣﺎﺟﺎ ً ﻓﻘﺎﻝ‬
‫ﻟﻰ‪ :‬ﻳﺎ ﺃﺑﺎ ﻳزﻳﺩ‪ ،‬ﻣﺎ ﺣﺩ اﻟزﻫﺩ ﻋﻧﺩﻛﻡ؟ ﻓﻘﻠﺕ‪ :‬ﺇﻥ ﻭﺟﺩﻧﺎ ﺃﻛﻠﻧﺎ‪ ،‬ﻭﺇﻥ ﻓﻘﺩﻧﺎ ﺻﺑﺭﻧﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻛﺫا ﻛﻼﺏ ﺑﻠﺦ‬
‫ﻋﻧﺩﻧﺎ‪ ،‬ﻓﻘﻠﺕ‪ :‬ﻭﻣﺎ ﺣﺩ اﻟزﻫﺩ ﻋﻧﺩﻛﻡ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻓﻘﺩﻧﺎ ﺷﻛﺭﻧﺎ‪ ،‬ﻭﺇﻥ ﻭﺟﺩﻧﺎ ﺁﺛﺭﻧﺎ‪.‬‬

‫ﻭﺳﺋﻝ ﺫﻭ اﻟﻧﻭﻥ اﻟﻣﺻﺭﻯ‪ :‬ﻣﺎ ﺣﺩ اﻟزاﻫﺩ اﻟﻣﻧﺷﺭﺡ ﺻﺩﺭﻩ؟ ﻗﺎﻝ ﺛﻼﺙ‪ :‬ﺗﻔﺭﻳﻕ اﻟﻣﺟﻣﻭﻉ‪ ،‬ﻭﺗﺭﻙ‬
‫ﻁﻠﺏ اﻟﻣﻔﻘﻭﺩ‪ ،‬ﻭاﻹﻳﺛﺎﺭ ﻋﻧﺩ اﻟﻘﻭﺕ‪.‬‬

‫ﻭﺣﻛﻰ ﻋﻥ ﺃﺑﻰ اﻟﺣﺳﻥ اﻷﻧﻁﺎﻛﻰ‪ :‬ﺃﻧﻪ اﺟﺗﻣﻊ ﻋﻧﺩﻩ ﻧﻳﻑ ﻭﺛﻼﺛﻭﻥ ﺭﺟﻼ ﻭﻣﻌﻬﻡ ﺃﺭﻏﻔﺔ ﻣﻌﺩﻭﺩﺓ ﻻ ﺗﺷﺑﻊ‬
‫ﺟﻣﻳﻌﻬﻡ‪ ،‬ﻓﺄﻁﻔﺄﻭا اﻟﺳﺭاﺝ ﻭﺟﻠﺳﻭا ﻟﻠﻁﻌﺎﻡ؛ ﻓﻠﻣﺎ ُﺭﻓﻊ ﻓﺈﺫا اﻟﻁﻌﺎﻡ ﻛﻣﺎ ﻫﻭ ﻟﻡ َﻳﺄﻛﻝ ﻣﻧﻪ ﺃﺣﺩ ﺷﻳﺋﺎً؛ ﺇﻳﺛﺎﺭاً‬
‫ﻟﺻﺎﺣﺑﻪ ﻋﻠﻰ ﻧﻔﺳﻪ‪.‬‬

‫ﻭﻓﻰ ﺗﻔﺳﻳﺭ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﴿ﻳﻭﻓﻭﻥ ﺑﺎﻟﻧﺫﺭ ﻭﻳﺧﺎﻓﻭﻥ ﻳﻭﻣﺎ ﻛﺎﻥ ﺷﺭﻩ ﻣﺳﺗﻁﻳﺭا • ﻭﻳﻁﻌﻣﻭﻥ اﻟﻁﻌﺎﻡ ﻋﻠﻰ‬
‫ﺣﺑﻪ ﻣﺳﻛﻳﻧﺎ ﻭﻳﺗﻳﻣﺎ ﻭﺃﺳﻳﺭا﴾ ﺃﻥ اﻟﺣﺳﻧﻳﻥ ﻗﺩ ﻣﺭﺿﺎ ﻓﻌﺎﺩﻫﻣﺎ ﺭﺳﻭﻝ هللا ﻭﻋﺎﻣﺔ اﻟﻌﺭﺏ‪ ،‬ﻓﻧﺫﺭ اﻹﻣﺎﻡ‬
‫ﻋﻠﻰ ‪ :‬ﺃﻥ ﻳﺻﻭﻡ هلل ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺷﻛﺭا‪ ،‬ﻭﻛﺫﻟﻙ اﻟزﻫﺭاء ﻭﺟﺎﺭﺗﻬﺎ‪ ،‬ﻓﺄﻟﺑﺱ اﻟﺣﺳﻧﻳﻥ اﻟﻌﺎﻓﻳﺔ‪ ،‬ﻭﻟﻳﺱ‬
‫ﻋﻧﺩﻫﻡ ﻗﻠﻳﻝ ﻭﻻ ﻛﺛﻳﺭ‪ ،‬ﻓﺎﻧﻁﻠﻕ اﻹﻣﺎﻡ ﻋﻠﻰ ﺇﻟﻰ ﺷﻣﻌﻭﻥ ﺑﻥ ﺣﺎﺭﻳﺎ اﻟﺧﻳﺑﺭﻯ ‪-‬ﻭﻛﺎﻥ ﻳﻬﻭﺩﻳﺎ‪ -‬ﻓﺎﺳﺗﻘﺭﺽ‬
‫ﺻﺎﻉ ﻓﻁﺣﻧﺗﻪ ﻭاﺧﺗﺑزﺗﻪ‪ ،‬ﻓﻠﻣﺎ ﻣﺿﻰ ﺻﻳﺎﻣﻬﻡ اﻷﻭﻝ ﻭﺿﻊ‬‫ٍ‬ ‫ﻣﻧﻪ ﺑﻌﺿﺎ ﻣﻥ اﻟﺷﻌﻳﺭ‪ ،‬ﻓﻘﺎﻣﺕ اﻟزﻫﺭاء ﺇﻟﻰ‬
‫ﺑﻳﻥ ﺃﻳﺩﻳﻬﻡ اﻟﻁﻌﺎﻡ؛ ﻓﺄﺗﺎﻫﻡ ﻣﺳﻛﻳﻥ‪ ،‬ﻓﻘﺎﻝ ﺃﻁﻌﻣﻭﻧﻰ ﺃﻁﻌﻣﻛﻡ هللا‪ ،‬ﻓﺄﻁﻌﻣﻭﻩ اﻟﻁﻌﺎﻡ‪ ،‬ﻭﻣﻛﺛﻭا ﻳﻭﻣﻬﻡ‬
‫ﻭﻟﻳﻠﺗﻬﻡ ﻟﻡ ﻳﺫﻭﻗﻭا ﺷﻳﺋﺎ ﺇﻻ اﻟﻣﺎء‪.‬‬

‫ﻓﻠﻣﺎ ﻛﺎﻥ اﻟﻳﻭﻡ اﻟﺛﺎﻧﻰ ﻗﺎﻣﺕ اﻟزﻫﺭاء ﺇﻟﻰ ﺻﺎﻉ ﻓﻁﺣﻧﺗﻪ ﻭاﺧﺗﺑزﺗﻪ‪ ،‬ﻓﻭﺿﻊ اﻟﻁﻌﺎﻡ ﺑﻳﻥ ﺃﻳﺩﻳﻬﻡ؛ ﻓﻭﻗﻑ‬
‫ﺑﺎﻟﺑﺎﺏ ﻳﺗﻳﻡ ﻓﻘﺎﻝ‪ :‬اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﺃﻫﻝ ﺑﻳﺕ ﻣﺣﻣﺩ‪ ،‬ﻳﺗﻳﻡ ﺃﻁﻌﻣﻭﻧﻰ ﺃﻁﻌﻣﻛﻡ هللا‪ ،‬ﻓﺄﻁﻌﻣﻭﻩ اﻟﻁﻌﺎﻡ ﻭﻣﻛﺛﻭا‬
‫ﻳﻭﻣﻳﻥ ﻭﻟﻳﻠﺗﻳﻥ ﻟﻡ ﻳﺫﻭﻗﻭا ﺷﻳﺋﺎ ﺇﻻ اﻟﻣﺎء‪.‬‬

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‫ﻓﻠﻣﺎ ﻛﺎﻥ اﻟﻳﻭﻡ اﻟﺛﺎﻟﺙ ﻗﺎﻣﺕ اﻟزﻫﺭاء ﺇﻟﻰ اﻟﺻﺎﻉ اﻟﺑﺎﻗﻰ ﻓﻁﺣﻧﺗﻪ ﻭاﺧﺗﺑزﺗﻪ‪ ،‬ﻓﻭﺿﻊ اﻟﻁﻌﺎﻡ ﺑﻳﻥ‬
‫ﺃﻳﺩﻳﻬﻡ؛ ﺇﺫ ﺃﺗﺎﻫﻡ ﺃﺳﻳﺭ ﻓﻭﻗﻑ ﺑﺎﻟﺑﺎﺏ ﻓﻘﺎﻝ‪ :‬اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﺃﻫﻝ ﺑﻳﺕ ﻣﺣﻣﺩ‪ ،‬ﺃﻁﻌﻣﻭﻧﻰ ﻓﺈﻧﻰ ﺃﺳﻳﺭ‪،‬‬
‫ﻓﺄﻋﻁﻭﻩ اﻟﻁﻌﺎﻡ ﻭﻣﻛﺛﻭا ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻟﻳﺎﻟﻳﻬﺎ ﻟﻡ ﻳﺫﻭﻗﻭا ﺷﻳﺋﺎ ﺇﻻ اﻟﻣﺎء‪.‬‬

‫ﻓﻠﻣﺎ ﺃﻭﻓﻭا ﺑﺎﻟﻧﺫﺭ ﻫﺑﻁ ﺟﺑﺭﻳﻝ ﻋﻠﻳﻪ اﻟﺳﻼﻡ ﻭﻗﺎﻝ‪ :‬اﻟﺳﻼﻡ ﻋﻠﻳﻙ‪ ،‬ﺭﺑﻙ ﻳﻘﺭﺋﻙ اﻟﺳﻼﻡ ﻭﺃﻗﺭﺃﻩ ﴿ﻫﻝ ﺃﺗﻰ‬
‫ﻋﻠﻰ اﻹﻧﺳﺎﻥ ﺣﻳﻥ ﻣﻥ اﻟﺩﻫﺭ﴾ ﺇﻟﻰ ﻗﻭﻟﻪ ﴿ﻳﻭﻓﻭﻥ ﺑﺎﻟﻧﺫﺭ ﻭﻳﺧﺎﻓﻭﻥ ﻳﻭﻣﺎ ﻛﺎﻥ ﺷﺭﻩ ﻣﺳﺗﻁﻳﺭا • ﻭﻳﻁﻌﻣﻭﻥ‬
‫اﻟﻁﻌﺎﻡ ﻋﻠﻰ ﺣﺑﻪ ﻣﺳﻛﻳﻧﺎ ﻭﻳﺗﻳﻣﺎ ﻭﺃﺳﻳﺭا • ﺇﻧﻣﺎ ﻧﻁﻌﻣﻛﻡ ﻟﻭﺟﻪ هللا ﻻ ﻧﺭﻳﺩ ﻣﻧﻛﻡ ﺟزاء ﻭﻻ ﺷﻛﻭﺭا﴾‪.‬‬

‫ﻭﻳﻌﻠﻣﻧﺎ ﺳﻳﺩ اﻟﺧﻠﻕ ﺃﺟﻣﻌﻳﻥ ﺃﻥ ﻧﺅﺛﺭ ﺫاﺗﻪ ﻭﺃﻫﻠﻪ ﻭﻋﺗﺭﺗﻪ ﻭﺫﺭﻳﺗﻪ ‪ ..‬ﻓﻳﻘﻭﻝ‪:‬‬
‫(ﻻ ﻳﺅﻣﻥ ﺃﺣﺩﻛﻡ ﺣﺗﻰ ﺃﻛﻭﻥ ﺃﺣﺏ ﺇﻟﻳﻪ ﻣﻥ ﻧﻔﺳﻪ ﻭﺃﻫﻠﻰ ﺃﺣﺏ ﺇﻟﻳﻪ ﻣﻥ ﺃﻫﻠﻪ ﻭﻋﺗﺭﺗﻰ ﺃﺣﺏ ﺇﻟﻳﻪ ﻣﻥ‬
‫ﻋﺗﺭﺗﻪ ﻭﺫﺭﻳﺗﻰ ﺃﺣﺏ ﺇﻟﻳﻪ ﻣﻥ ﺫﺭﻳﺗﻪ)‪-‬ﺃﺧﺭﺟﻪ اﻟﻣﺗﻘﻰ اﻟﻬﻧﺩﻯ ﻓﻰ ﻛﻧز اﻟﻌﻣﺎﻝ‪.‬‬

‫ﻭﻋﻥ اﺑﻥ ﻫﺷﺎﻡ ﻗﺎﻝ‪ :‬ﻛﻧﺎ ﻣﻊ ﺭﺳﻭﻝ هللا ﻭﻫﻭ ﺁﺧﺫ ﺑﻳﺩ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﻓﻘﺎﻝ‪ :‬ﻭهللا ﻷﻧﺕ ﻳﺎ ﺭﺳﻭﻝ‬
‫هللا ﺃﺣﺏ ﺇﻟﻰ ﻣﻥ ﻛﻝ ﺷﺊ ﺇﻻ ﻣﻥ ﻧﻔﺳﻰ‪ ،‬ﻓﻘﺎﻝ اﻟﻧﺑﻰ‪ (:‬ﻻ ﻳﺅﻣﻥ ﺃﺣﺩﻛﻡ ﺣﺗﻰ ﺃﻛﻭﻥ ﺃﺣﺏ ﺇﻟﻳﻪ ﻣﻥ ﻧﻔﺳﻪ)‪-‬‬
‫ﺃﺧﺭﺟﻪ اﻹﻣﺎﻡ اﻟﺑﺧﺎﺭﻯ ﻭﺃﺣﻣﺩ‪.‬‬

‫ﻓﺣﻘﺎ ‪..‬‬
‫ﺏ َﻭﻓِﻰ ْاﻟ َﺣ َﺷﺎ‬
‫ﻟَ ْﻭﻻ َﻫ َﻭا ُﻫ ْﻡ ﻓِﻰ ْاﻟﻘُﻠُﻭ ِ‬
‫َّ‬
‫ــﺎﻥ‬ ‫اﻕ َﻗ ْﻠﺏُ ُُ ﻟَـﺫ َﺓ ِ‬
‫اﻹﻳ َﻣ ِ‬ ‫َﻣﺎ َﺫ َ‬

‫اﻟﻠﻬﻡ اﺟﻌﻠﻧﺎ ﻣﻥ اﻟﻣﺣﺑﻳﻥ اﻟﻣﺣﺑﻭﺑﻳﻥ ﺑﺟﺎﻩ ﺳﻳﺩ اﻷﻭﻟﻳﻥ ﻭاﻵﺧﺭﻳﻥ‬

‫ﻭﺻﻠﻰ اﻟﻠﻬﻡ ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬
‫اﻟﻌـﻭﺩﺓ‬ ‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ ‪ ...‬ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الثامن من شهر ﺃبريل ﻋاﻡ ‪0229‬‬

‫ّﺣﻳـﻡ‬
‫ﻣﻥ اﻟﺭ ِ‬
‫هللا اﻟﺭّﺣ ِ‬
‫ِﺑﺳـﻡ ِ‬

‫اﻟﺣﻣﺩ هلل اﻟﺫﻯ ﻋﺟزﺕ اﻟﻘﻠﻭﺏ ﻭاﻟﻌﻘﻭﻝ ﻋﻥ ﺇﺩﺭاﻙ ﻛﻧﻪ ﺫاﺗﻪ ‪ ..‬ﻭﺗﺣﻳﺭﺕ اﻟﻔﻬﻭﻡ ﻓﻰ ﻣﻌﺭﻓﺔ ﺃﺳﻣﺎءﻩ‬
‫ﻭﺻﻔﺎﺗﻪ ‪ ..‬ﺧﻠﻕ اﻟﻧﻭﻉ اﻹﻧﺳﺎﻧﻰ ﻭﺃﻭﺩﻉ ﻓﻳﻪ ﺟﻣﻳﻊ ﻣﻛﻭﻧﺎﺗﻪ‪ ،‬ﻭﺷﺭﻓﻪ ﻭﻛﺭﻣﻪ ﺑﺧﻼﻓﺗﻪ ﻭﻓﺿﻠﻪ ﻋﻠﻰ ﺳﺎﺋﺭ‬
‫ﻣﺧﻠﻭﻗﺎﺗﻪ‪ ،‬ﻭﻓﺭاﺋﺩ اﻟﺗﺣﻳﺎﺕ ﻭﺩﺭﺭ اﻟﺑﺭﻛﺎﺕ ﻭﻵﻟﺊ اﻟﺻﻠﻭاﺕ ﻭﺟﻭاﻫﺭ اﻟﺗﺳﻠﻳﻣﺎﺕ ﻋﻠﻰ ﺃﺷﺭﻑ ﻣﺧﻠﻭﻗﺎﺗﻪ‬
‫ﻭﺃﻛﺭﻡ ﻣﻭﺟﻭﺩاﺗﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺣﺎﺑﻪ اﻟﺫﻳﻥ ﺗﻧﻌﻣﻭا ﺑﺄﻧﻌﻡ ﺫاﺗﻪ ﻭﺟﻣﻳﻝ ﺻﻔﺎﺗﻪ ﻭﺳﺎﺋﺭ ﻛﻣﺎﻻﺗﻪ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺟﻣﻳﻊ ﺃﻭﻟﻳﺎء ﺃﻣﺗﻪ اﻟﺫﻳﻥ ﺑﺫﻟﻭا ﺟﻬﺩﻫﻡ ﻓﻰ ﺇﺣﻳﺎء ﻣﻠﺗﻪ ﻭاﺗﺑﺎﻉ ﺳﻧﺗﻪ ﻭاﻗﺗﻔﺎء ﺳﻳﺭﺗﻪ‪ ،‬ﻓﺄﺑﺎﺡ هللا ﻟﻬﻡ ﻣﻭاﺋﺩ‬
‫ظﻭاﻫﺭﻫﻡ ﻭﺑﻭاﻁ َﻧﻬﻡ ﺑﻣﻛﺎﺭﻡ ﺷِ َﻳ ِﻣﻪِ‪ ،‬ﻭﻧﻭّ ﺭ ﻗﻠﻭﺑﻬﻡ ﻣﻥ ﻟﻭاﻗﺢ‬
‫َ‬ ‫ﻛﺭﻣﻪ‪ ،‬ﻭﻗﻠّﺩﻫﻡ ﻟﻁﺎﺋﻑ ِﻣ َﻧ ِﻧﻪِ‪ ،‬ﻭزﻳّﻥ‬
‫ﺳﺭاﺋﺭﻫﻡ ﺑﺟﻭاﻫﺭ اﻷﺳﺭاﺭ‪.‬‬ ‫َ‬ ‫اﻷﻧﻭاﺭ‪ ،‬ﻭﻣأل‬

‫‪ ..‬ﺃﻣﺎ ﺑﻌﺩ ‪..‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬
‫اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ ‪..‬‬

‫ﻳﻘﻭﻝ اﻟﺣﻕ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ [ َﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠ َﻧﺎ َ‬

‫ﻙ ﺇِﻻَّ َﺭﺣْ َﻣ ًﺔ ﻟِّ ْﻠ َﻌﺎ َﻟﻣ َ‬
‫ِﻳﻥ][‪ ]2‬ﻓﺎﻟﺭﺳﻝ ﺧﻠﻘﻭا ﻟﻠﺭﺣﻣﺔ‪ ،‬ﻭﺳﻳﺩﻧﺎ‬
‫ﻣﺣﻣﺩ ﺧﻠﻕ ﺑﻧﻔﺳﻪ ﺭﺣﻣﺔ‪ ،‬ﻓﻠﺫﻟﻙ ﺻﺎﺭ ﺃﻣﺎﻧﺎ ﻟﻠﺧﻠﻕ‪ ،‬ﻟﻣﺎ ﺑﻌﺛﻪ هللا ﺃﻣﻥ اﻟﺧﻠﻕ اﻟﻌﺫاﺏ ﺇﻟﻰ ﻧﻔﺧﺔ اﻟﺻﻭﺭ‪،‬‬
‫ﻭﻟﺫﻟﻙ ﻗﺎﻝ ﻋﻠﻳﻪ اﻟﺳﻼﻡ ﴿ﺃﻧﺎ ﺭﺣﻣﺔ ﻣﻬﺩاﺓ﴾[‪ ]1‬ﻳﺧﺑﺭ ﺃﻧﻪ ﺑﻧﻔﺳﻪ ﺭﺣﻣﺔ ﻟﻠﺧﻠﻕ ﻣﻥ هللا‪.‬‬

‫ﺇﻥ ﻣﻔﻬﻭﻡ اﻟﺭﺣﻣﺔ ﻭﻫﻰ اﻟﺻﻔﺔ اﻷﺷﻣﻝ ﻭاﻷﻋﻡ ﻣﻥ اﻟﺻﻔﺎﺕ اﻹﻟﻬﻳﺔ ﻭاﻟﻧﺑﻭﻳﺔ اﻟﺗﻰ ﺃﺭاﺩ اﻟﻣﺻﻁﻔﻰ‬
‫ﺃﻥ ﻳﻭﺳﻊ ﺇﺩﺭاﻙ اﻟﻣﺳﻠﻣﻳﻥ ﻟﻬﺎ‪ ،‬ﻓﻘﺩ ﻗﺎﻡ ﻭاﻗﻔﺎ ﺣﻳﻥ ﻣﺭﻭﺭ ﺟﻧﺎزﺓ ﻓﻘﺎﻟﻭا ﻟﻪ ﻳﺎ ﺭﺳﻭﻝ هللا ﺇﻧﻬﺎ ﺟﻧﺎزﺓ‬
‫ﻳﻬﻭﺩﻯ ﻓﻘﺎﻝ ﴿ﺃﻟﻳﺳﺕ ﻧﻔﺳﺎ﴾[‪ ]1‬ﻓﺎﺣﺗﺭاﻡ اﻟﻧﻔﺱ اﻟﺗﻰ ﺧﻠﻘﻬﺎ هللا ﻣﻥ ﺃﺳﺎﺳﻳﺎﺕ اﻟﺭﺣﻣﺔ اﻟﻣﻬﺩاﻩ ﻭﻛﺎﻥ‬
‫اﻟﻧﺑﻰ ﻓﻰ ﻣﺟﻠﺳﻪ ﻳﺄﺗﻰ اﻟﻁﻔﻝ ﻓﻳﺄﺧﺫ ﺑﻳﺩﻩ ﻟﻳﺭﻳﻪ ﺷﻳﺋﺎ ﺃﻋﺟﺑﻪ ﻓﻳﻘﻭﻡ ﻣﻌﻪ اﻟﻧﺑﻰ ﻭﻻﻳﺭﺟﻊ ﺇﻟﻰ ﻣﺟﻠﺳﻪ‬
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‫ﺣﺗﻰ ﻳﺗﺭﻙ اﻟﻁﻔﻝ ﻳﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﻓﻰ زﻣﻧﻪ ﺇﻣﺭﺃﺓ ﺑﻌﻘﻠﻬﺎ ﺷﺊ ﻭﻛﺎﻧﺕ ﺗﺄﺗﻰ ﻟﺗﻧﺎﺩﻯ اﻟﻧﺑﻰ ﻣﻥ ﺑﻳﻥ ﺃﺻﺣﺎﺑﻪ‬
‫ﻭﺗﺣﺎﺩﺛﻪ ﺑﻌﻳﺩا ﻋﻧﻬﻡ ﻓﻣﺎ ﻛﺎﻥ ﻳﺗﺭﻛﻬﺎ ﺣﺗﻰ ﺗﻧﻬﻰ ﺣﺩﻳﺛﻬﺎ‪ ،‬ﻭاﻧظﺭ ﺇﻟﻰ ﻫﺫا اﻟﺑﻌﻳﺭ اﻟﺫﻯ ﺣﺿﺭ ﺳﺎﺟﺩا ﺃﻣﺎﻡ‬
‫اﻟﻧﺑﻰ ﻭﻫﻣﻬﻡ ﻟﻠﻧﺑﻰ ﻭﺣﺿﺭ ﺑﻌﺩﻩ ﺻﺎﺣﺑﻪ ﻓﻘﺎﻝ ﻟﻪ اﻟﻧﺑﻰ ﺇﻥ اﻟﺑﻌﻳﺭ ﻳﺷﻛﻭ ﻣﻥ ﻗﻠﺔ اﻟزاﺩ ﻭﻛﺛﺭﺓ اﻟﻌﻣﻝ‬
‫ﻭﺃﻣﺭﻩ ﺑﺈﻁﻌﺎﻣﻪ ﻭﺇﻋﻁﺎءﻩ ﻗﺳﻁﺎ ﻣﻥ اﻟﺭاﺣﺔ‪ ،‬ﻭﻫﺫاﻥ اﻟﺟﺑﻼﻥ ﺃﺣﺩ ﻭﻫﻣﺩاﻥ ﻳﺳﺄﻟﻪ ﺃﺣﺩ ﺃﻥ ﻳﺻﻳﺭ ﻟﻪ ﺫﻫﺑﺎ‬
‫ﻓﻘﺎﻝ ﺃﺣﺩ ﺟﺑﻝ ﻳﺣﺑﻧﺎ ﻭﻧﺣﺑﻪ ﻭﻫﻣﺩاﻥ ﻳﻧﺎﺩﻯ ﺇﻧﻰ ﺃﺣﺑﻙ ﻳﺎ ﺭﺳﻭﻝ هللا‪ ،‬ﻭﻟﻣﺎ ﻋﻠﻡ اﻟﻧﺑﻰ ﺃﻥ اﻟﺳﻳﺩﺓ‬
‫ﻋﺎﺋﺷﺔ زﻭﺟﺕ اﺣﺩﻯ ﻗﺭﻳﺑﺎﺗﻬﺎ ﻓﻰ اﻷﻧﺻﺎﺭ ﺳﺄﻟﻬﺎ ﺃﺃﺭﺳﻠﺗﻡ ﻣﻌﻬﺎ ﻣﻥ ﺗﻐﻧﻰ ﻟﻬﺎ ﺛﻡ ﺃﻣﺭ زﻳﻧﺏ ﻭﻫﻰ اﺣﺩﻯ‬
‫اﻟﻣﻐﻧﻳﺎﺕ ﻭﻗﺎﻝ ﻗﻭﻣﻰ ﻓﺎﻟﺣﻘﻰ ﺑﻬﺎ ﻭﻏﻧﻰ ﺃﺗﻳﻧﺎﻛﻡ ﺃﺗﻳﻧﺎﻛﻡ ﻓﺣﻳﺎﻧﺎ ﻭﺣﻳﺎﻛﻡ‪ ،‬ﻭﻫﺎﻫﻭ ﻋﻣﻳﺭ اﻷخ اﻷﺻﻐﺭ‬
‫ﻟﺧﺎﺩﻣﻪ ﺃﻧﺱ ﺑﻥ ﻣﺎﻟﻙ ﺣﻳﻥ ﻣﺎﺕ (ﻧﻐﻳﺭ) ﻋﺻﻔﻭﺭ ﺻﻐﻳﺭ ﻛﺎﻥ ﻳﻠﻌﺏ ﺑﻪ ﺫﻫﺏ ﺇﻟﻳﻪ اﻟﺣﺑﻳﺏ ﻭظﻝ ﻳﻌزﻳﻪ‬
‫ﻭﻳﻼﻁﻔﻪ ﺑﻘﻭﻟﻪ ﴿ﻳﺎ ﺃﺑﺎ ﻋﻣﻳﺭ ﻣﺎ ﻓﻌﻝ اﻟﻧﻐﻳﺭ﴾[‪.]0‬‬

‫ﻭﻣﺎ ﺃﻛﺛﺭ ﺃﻣﺛﻠﺔ اﻟﺭﺣﻣﺔ اﻟﺗﻰ ﻧﺧﺗﻣﻬﺎ ﺑﺭﺣﻣﺗﻪ ﺑﻣﻥ ﺁﺫﻭﻩ ﻓﺫﻟﻙ اﻟﺟﺎﺭ اﻟﻳﻬﻭﺩﻯ اﻟﺫﻯ ﻳﺿﻊ اﻟﻘﺎﺫﻭﺭاﺕ‬
‫ﻛﻝ ﻳﻭﻡ ﺃﻣﺎﻡ ﺑﺎﺏ اﻟﻧﺑﻰ ﻓﻠﻣﺎ ﺧﺭﺝ ﻳﻭﻣﺎ ﻭﻟﻡ ﻳﺟﺩﻫﺎ ﻓﻌﻠﻡ ﺃﻥ اﻟﻳﻬﻭﺩﻯ ﻣﺭﻳﺽ ﻓﺫﻫﺏ ﻟﻳزﻭﺭﻩ ﻭﻳﺳﺄﻝ‬
‫ﻋﻧﻪ‪ ،‬ﻭﻫﺎﻫﻭ اﻟﻧﺑﻰ ﻳﺭﺳﻝ ﻋﺑﺎءﺗﻪ ﺇﻟﻰ اﺑﻥ ﺳﻠﻭﻝ ﻟﺗﺧﻔﻑ ﻋﻧﻪ اﻟﺣﻣﻰ ﻓﻰ ﻣﺭﺿﻪ ﻭﻫﻭ زﻋﻳﻡ اﻟﻧﻔﺎﻕ‬
‫ﻭﺭﺃﺳﻪ ﺑﺎﻟﻣﺩﻳﻧﺔ اﻟﺫﻯ ﺁﺫاﻩ ﻓﻰ ﻧﻔﺳﻪ ﻭﻛﺎﻥ ﺳﺑﺏ ﻓﺗﻧﺔ اﻟﺳﻳﺩﺓ ﻋﺎﺋﺷﺔ ‪.‬‬

‫ﻳﻘﻭﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ‪:‬‬

‫ﺭﺏ ﺭﺣﻳﻡ ﺭﺑﻪ ﺳﻣﺎﻩ‬
‫ﻫﻭ ﺭﺣﻣﺔ ﻭاﻷﻣﻬﺎﺕ ﺑﻪ اﻗﺗﺩﺕ‬
‫ﻭﻟﻛﻰ ﻧﻘﺗﺩﻯ ﺑﺎﻟﺭﺣﻣﺔ اﻟﻣﻬﺩاﻩ ﻻﺑﺩ ﻣﻥ اﻟﻣﺩاﻭﻣﺔ ﻋﻠﻰ اﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ ﻟﺗﺗﻌﻭﺩ ﻗﻠﻭﺑﻧﺎ ﻋﻠﻰ ﺣﺏ اﻟﺧﻳﺭ‬
‫ﻭﺗﻧﻘﺎﺩ ﻋﻘﻭﻟﻧﺎ ﻭﺃﻟﺳﺗﻧﺎ ﺇﻟﻰ اﻟﻛﻼﻡ اﻟﻁﻳﺏ‪ ،‬ﻭﻟﻛﻰ ﻳﻛﻭﻥ اﻟﻔﻌﻝ ﻣﺭﺗﺑﺎ ﻋﻣﻠﻳﺎ ﻭﻟﻳﺱ ﻛﻼﻣﺎ ﺇﻧﺷﺎﺋﻳﺎ ﻓﺈﻥ‬
‫اﻟﻣﺻﻁﻔﻰ ﻋﻠﻡ ﺃﺻﺣﺎﺑﻪ ﺫﻛﺭ هللا ﻭاﻟﺻﻼﺓ ﻋﻠﻰ اﻟﻧﺑﻰ ﻓﺎﻧﺻﻠﺣﺕ ﻗﻠﻭﺑﻬﻡ ﺑﺎﻟﺫﻛﺭ ﻭاﻧﺷﻐﻠﺕ ﺃﻟﺳﻧﺗﻬﻡ ﺑﻪ‬
‫ﻣﻣﺎ ﺁﻝ ﺑﻬﻡ ﺇﻟﻰ ﺻﻼﺡ ﺃﺑﺩاﻧﻬﻡ ﻭﺃﻓﻌﺎﻟﻬﻡ ﻭﻛﻣﺎ ﻗﺎﻝ اﻟﻣﺻﻁﻔﻰ ﴿ﺇﻥ ﻓﻰ اﻟﺟﺳﺩ ﻣﺿﻐﺔ ﺇﺫا ﺻﻠﺣﺕ‬
‫ﺻﻠﺢ اﻟﺟﺳﺩ ﻛﻠﻪ ﻭﺇﺫا ﻓﺳﺩﺕ ﻓﺳﺩ اﻟﺟﺳﺩ ﻛﻠﻪ ﺃﻻ ﻭﻫﻰ اﻟﻘﻠﺏ﴾[‪ ]1‬ﻛﻣﺎ ﺣﺽ اﻟﻧﺑﻰ ﻋﻠﻰ ﺻﻧﻊ‬
‫اﻟﻣﻌﺭﻭﻑ ﴿اﺻﻧﻊ اﻟﻣﻌﺭﻭﻑ ﺇﻟﻰ ﻣﻥ ﻫﻭ ﺃﻫﻠﻪ‪ ،‬ﻭﺇﻟﻰ ﻏﻳﺭ ﺃﻫﻠﻪ‪ ،‬ﻓﺈﻥ ﺃﺻﺑﺕ ﺃﻫﻠﻪ ﺃﺻﺑﺕ ﺃﻫﻠﻪ‪ ،‬ﻭﺇﻥ ﻟﻡ‬
‫ﺗﺻﺏ ﺃﻫﻠﻪ ﻛﻧﺕ ﺃﻧﺕ ﺃﻫﻠﻪ﴾[‪ ]4‬ﻭﺑﺎﻟﻣﺩاﻭﻣﺔ ﻋﻠﻰ اﻟﺫﻛﺭ ﻭاﻟﺻﻼﺓ ﻋﻠﻰ اﻟﺣﺑﻳﺏ ﻳﺭﻓﺽ اﻟﻠﺳﺎﻥ ﺃﻥ ﻳﺷﺭﻙ‬
‫ﻣﻌﻬﻣﺎ ﻛﻼﻡ ﻏﻳﺭ ﻁﻳﺏ ﻣﻥ ﻏﻳﺑﺔ ﺃﻭ ﻧﻣﻳﻣﺔ ﺃﻭ ﺃﻣﺭ ﺑﺳﻭء‪.‬‬

‫ﻭﻣﻊ ﺩﻭاﻡ اﻟﺫﻛﺭ ﻳﺭﺗﻘﻰ اﻟﻌﺑﺩ ﻭﻳزﺩاﺩ ﺗزﻛﻳﺔ ﻭﺳﻣﻭ ﻭﻳﻼزﻡ اﻟﺗﺭﻗﻰ اﻟﺗﻌﺭﺽ ﻟإلﺑﺗﻼء ﻭﻟﻛﻥ ﻗﺩ ﻳﻛﻭﻥ‬
‫اﻻﺑﺗﻼء ﺑﻼء ﻭﺿﺭ ﻛﻣﺎ ﺣﺩﺙ ﻣﻊ ﺳﻳﺩﻧﺎ ﺃﻳﻭﺏ ﻓﻠﻣﺎ اﻧﺗﺷﺭ اﻟﻣﺭﺽ ﻗﺎﺑﻠﻪ ﺑﺎﻟﺻﺑﺭ ﻷﻧﻪ ﻳﻌﻠﻡ اﺑﺗﻼء‬
‫ﻭﺏ ﺇِ ْﺫ َﻧﺎﺩَﻯ َﺭ َّﺑ ُﻪ ﺃَ ِّﻧﻰ َﻣ َّﺳﻧ َِﻰ اﻟﺿﺭ‬
‫اﻷﻧﺑﻳﺎء‪ ،‬ﻭﻟﻛﻥ ﻟﻣﺎ اﺷﺗﺩ اﻟﻣﺭﺽ ﺑﺩﺭﺟﺔ ﺗﻣﻧﻊ اﻟﺫﻛﺭ ﻧﺎﺩﻯ ﺭﺑﻪ [ َﻭﺃَﻳ َ‬
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‫ِﻳﻥ‪َ ،‬ﻓﺎﺳْ َﺗ َﺟ ْﺑ َﻧﺎ ﻟَ ُﻪ َﻓ َﻛ َﺷ ْﻔ َﻧﺎ َﻣﺎ ِﺑ ِﻪ ﻣِﻥ ﺿُﺭ َﻭﺁ َﺗ ْﻳ َﻧﺎﻩُ ﺃَﻫْ ﻠَ ُﻪ َﻭﻣ ِْﺛﻠَﻬُﻡ َّﻣ َﻌ ُﻬ ْﻡ َﺭﺣْ َﻣ ًﺔ ﻣِّﻥْ ﻋِ ﻧ ِﺩ َﻧﺎ‬
‫ﻧﺕ ﺃَﺭْ َﺣ ُﻡ اﻟﺭَّ ا ِﺣﻣ َ‬
‫َﻭﺃَ َ‬
‫ِﻳﻥ][‪ ]1‬ﻭﻟﻛﻥ اﻻﺑﺗﻼء ﻳﻛﻭﻥ ﺑﺎﻟﻔﺗﻥ ﻓﻘﺩ ﻧزﻝ ﺟﺑﺭﻳﻝ ﻋﻠﻰ اﻟﻧﺑﻰ ﻓﻰ اﻟﺧﻧﺩﻕ ﺑﻘﻭﻟﻪ ﺗﻌﺎﻟﻰ‬ ‫َﻭ ِﺫ ْﻛ َﺭﻯ ﻟِ ْﻠ َﻌ ِﺎﺑﺩ َ‬
‫ﻭﻥ][‪ ]9‬ﻭﻛﻣﺎ ﺟﺎء ﻓﻰ اﻟﺣﺩﻳﺙ اﻟﺫﻯ ﺃﺧﺭﺟﻪ‬ ‫ﺏ اﻟ َّﻧﺎﺱُ ﺃَﻥ ُﻳ ْﺗ َﺭ ُﻛﻭا ﺃَﻥ َﻳﻘُﻭﻟُﻭا ﺁ َﻣ َّﻧﺎ َﻭ ُﻫ ْﻡ ﻻ ُﻳ ْﻔ َﺗ ُﻧ َ‬ ‫[ﺃَ َﺣﺳِ َ‬
‫اﻟﺗﺭﻣﺫﻯ ﻋﻥ ﻣﺻﻌﺏ ﺑﻥ ﺳﻌﺩ ﻋﻥ ﺃﺑﻳﻪ ﻗﺎﻝ‪ ،‬ﻗﻠﺕ‪ :‬ﻳﺎ ﺭﺳﻭﻝ هللا‪ ،‬ﺃﻯ اﻟﻧﺎﺱ ﺃﺷﺩ ﺑﻼء؟ ﻗﺎﻝ ﴿اﻷﻧﺑﻳﺎء ﺛﻡ‬
‫اﻷﻣﺛﻝ ﻓﺎﻷﻣﺛﻝ‪ ،‬ﻳﺑﺗﻠﻰ اﻟﺭﺟﻝ ﻋﻠﻰ ﺣﺳﺏ ﺩﻳﻧﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻓﻰ ﺩﻳﻧﻪ ﺻﻠﺑﺎ ً اﺷﺗﺩ ﺑﻼﺅﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻰ ﺩﻳﻧﻪ‬
‫ﺭﻗﺔ اﺑﺗﻠﻰ ﻋﻠﻰ ﻗﺩﺭ ﺩﻳﻧﻪ‪ ،‬ﻓﻣﺎ ﻳﺑﺭﺡ اﻟﺑﻼء ﺑﺎﻟﻌﺑﺩ ﻳﺗﺭﻛﻪ ﻳﻣﺷﻰ ﻋﻠﻰ اﻷﺭﺽ ﻭﻣﺎ ﻋﻠﻳﻪ ﺧﻁﻳﺋﺔ﴾[‪.]0‬‬

‫ُﻭﻉ َﻭ َﻧ ْﻘ ٍ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬

‫ص ﻣ َِّﻥ‬ ‫ﻭﻣﻥ ﺃﻧﻭاﻉ اﻻﺑﺗﻼء اﻟﺗﻰ ﺫﻛﺭﻫﺎ اﻟﺣﻕ ﻓﻰ ﻛﺗﺎﺑﻪ ] َﻭ َﻟ َﻧ ْﺑﻠ َﻭ َّﻧ ُﻛ ْﻡ ِﺑ َﺷﻰْ ٍء ﻣ َِّﻥ اﻟ َﺧﻭﻑْ َﻭاﻟﺟ ِ‬
‫ﻳﻥ[[‪ ]29‬ﻭﺑﺷﺭ اﻟﺻﺎﺑﺭﻳﻥ ‪ ..‬ﺃﻯ ﺑﺎﻟﺛﻭاﺏ ﻋﻠﻰ اﻟﺻﺑﺭ‪،‬‬ ‫ﺕ َﻭ َﺑ ِّﺷ ِﺭ اﻟﺻ ِ‬
‫َّﺎﺑ ِﺭ َ‬ ‫ﺱ َﻭ َّ‬
‫اﻟﺛ َﻣ َﺭا ِ‬ ‫اﻷَ َﻣ َﻭ ِ‬
‫اﻝ َﻭاﻷﻧﻔُ ِ‬
‫ﻭاﻟﺻﺑﺭ ﺃﺻﻠﻪ اﻟﺣﺑﺱ‪ ،‬ﻭﺛﻭاﺑﻪ ﻏﻳﺭ ﻣﻘﺩﺭ‪ ،‬ﻭﻗﺩ ﺗﻘﺩﻡ‪ ،‬ﻭﻳﻛﻭﻥ ﺫﻟﻙ ﺑﺎﻟﺻﺑﺭ ﻋﻧﺩ اﻟﺻﺩﻣﺔ اﻷﻭﻟﻰ‪ ،‬ﻛﻣﺎ‬
‫ﺭﻭﻯ اﻟﺑﺧﺎﺭﻯ ﻋﻥ ﺃﻧﺱ ﻋﻥ اﻟﻧﺑﻰ ﻗﺎﻝ ﴿ﺇﻧﻣﺎ اﻟﺻﺑﺭ ﻋﻧﺩ اﻟﺻﺩﻣﺔ اﻷﻭﻟﻰ﴾[‪.]22‬‬

‫ﻳﻥ[ ﺻﺎﺭ اﻟﺻﺑﺭ ﻋﻳﺷﺎ‪ ،‬ﻭاﻟﺻﺑﺭ‬ ‫ﻭﻗﺎﻝ ﺳﻬﻝ ﺑﻥ ﻋﺑﺩ هللا اﻟﺗﺳﺗﺭﻯ‪ :‬ﻟﻣﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ] َﻭ َﺑ ِّﺷ ِﺭ اﻟﺻ ِ‬
‫َّﺎﺑ ِﺭ َ‬
‫ﺻﺑﺭاﻥ‪ :‬ﺻﺑﺭ ﻋﻥ ﻣﻌﺻﻳﺔ هللا‪ ،‬ﻓﻬﺫا ﻣﺟﺎﻫﺩ‪ ،‬ﻭﺻﺑﺭ ﻋﻠﻰ ﻁﺎﻋﺔ هللا‪ ،‬ﻓﻬﺫا ﻋﺎﺑﺩ‪ .‬ﻓﺈﺫا ﺻﺑﺭ ﻋﻥ‬
‫ﻣﻌﺻﻳﺔ هللا ﻭﺻﺑﺭ ﻋﻠﻰ ﻁﺎﻋﺔ هللا ﺃﻭﺭﺛﻪ هللا اﻟﺭﺿﺎ ﺑﻘﺿﺎﺋﻪ‪ ،‬ﻭﻋﻼﻣﺔ اﻟﺭﺿﺎ ﺳﻛﻭﻥ اﻟﻘﻠﺏ ﺑﻣﺎ ﻭﺭﺩ‬
‫ﻋﻠﻰ اﻟﻧﻔﺱ ﻣﻥ اﻟﻣﻛﺭﻭﻫﺎﺕ ﻭاﻟﻣﺣﺑﻭﺑﺎﺕ‪ ،‬ﻭﻓﻰ اﻟﺻﺑﺭ ﻋﻥ ﻣﻌﺻﻳﺔ هللا ﻗﺎﻝ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ ‪:‬‬
‫ﺷﻛﻭﺕ ﺇﻟﻰ ﻭﻛﻳﻊ ﺳﻭء ﺣﻔظﻰ‬
‫ﻭﺃﺧﺑﺭﻧﻰ ﺑﺄﻥ اﻟﻌﻠﻡ ﻧﻭﺭ‬
‫ﻓﺄﺭﺷﺩﻧﻰ ﺇﻟﻰ ﺗﺭﻙ اﻟﻣﻌﺎﺻﻰ‬
‫ﻭﻧﻭﺭ هللا ﻻ ﻳﻬﺩﻯ ﻟﻌﺎﺻﻰ‬

‫ﻓﻌﻧﺩﻣﺎ ﻳﻭﻟﺩ اﻹﻧﺳﺎﻥ‪ ،‬ﺗﻭﻟﺩ ﻣﻌﻪ ﻓﺭﺻﺗﺎﻥ ﻓﺭﺻﺔ اﻟﺧﻳﺭ‪ ،‬ﻭﻓﺭﺻﺔ اﻟﺷﺭ‪ ..‬ﻓﺭﺻﺔ اﻟﺩﺧﻭﻝ ﺇﻟﻰ اﻟﺟﻧﺔ‪،‬‬
‫ﻭﻓﺭﺻﺔ اﻟﺩﺧﻭﻝ ﻓﻰ اﻟﻧﺎﺭ‪ .‬ﺛﻡ ﻳﺩﺧﻝ اﻻﻧﺳﺎﻥ ﺑﻌﺩ ﺫﻟﻙ ﻓﻰ ﺳﻠﺳﻠﺔ ﻻ ﺗﻧﺗﻬﻰ ﻣﻥ اﻻﻣﺗﺣﺎﻧﺎﺕ‪ ،‬ﻭﻫﺫﻩ‬
‫اﻻﻣﺗﺣﺎﻧﺎﺕ ﺗﺗﻌﻣﻕ ﻭﺗﺻﺑﺢ ﺃﻛﺛﺭ ﺻﻌﻭﺑﺔ ﻋﻧﺩ اﻟﺑﻠﻭﻍ‪ ،‬ﻭﻓﻰ ﺑﻌﺽ اﻷﺣﻳﺎﻥ ﺗﻐﺩﻭ اﻣﺗﺣﺎﻧﺎﺕ ﻋﺳﻳﺭﺓ‬
‫ﺷﺩﻳﺩﺓ‪ ،‬ﻭﻛﻠﻣﺎ ازﺩاﺩﺕ ﻫﺫﻩ اﻻﺧﺗﺑﺎﺭاﺕ ﺷﺩﺓ ﻭﺻﻌﻭﺑﺔ‪ ،‬ازﺩاﺩ ﻧﻘﺎء ﺟﻭﻫﺭ اﻻﻧﺳﺎﻥ‪ ،‬ﻭاﻟﺩﻟﻳﻝ ﻋﻠﻰ ﺫﻟﻙ‬
‫ﺇﻥ ﺃﺻﻝ ﻛﻠﻣﺔ (ﻓﺗﻧﺔ) ﻣﻘﺗﺑﺱ ﻣﻥ ﻭﺿﻊ اﻟﺫﻫﺏ ﻓﻰ اﻟﻧﺎﺭ‪ ،‬ﻷﻥ ﻫﺫا اﻟﻣﻌﺩﻥ ﻳﺧﺗﻠﻁ ﺑﺳﺎﺋﺭ اﻟﻣﻌﺎﺩﻥ‪ ،‬ﻓﻠﻛﻰ‬
‫ﻳﺻﻔﻰ ﻭﺗﺫﻫﺏ ﻋﻧﻪ ﺗﻠﻙ اﻟﺷﻭاﺋﺏ‪ ،‬ﻓﺈﻧﻪ ﻳﺣﺗﺎﺝ ﺇﻟﻰ (اﻟﻔﺗﻧﺔ)؛ ﺃﻯ ﺇﻟﻰ ﺃﻥ ﻳﻌﺭﺽ ﻟﻠﻧﺎﺭ ﻟﻳﺫﻭﺏ ﻓﻳﻬﺎ‬
‫ﻙ ﻣ َِﻥ ْاﻟ َﻐ ِّﻡ‬ ‫ﻭﺗزﻭﻝ اﻟزﻭاﺋﺩ ﻣﻧﻪ ﻭﺗﺳﻣﻰ ﻓﺗﻭﻥ ﻛﻣﺎ ﻗﺎﻝ اﻟﺣﻕ ﻟﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ [‪َ ...‬ﻭ َﻗ َﺗ ْﻠ َ‬
‫ﺕ َﻧ ْﻔ ًﺳﺎ َﻓ َﻧﺟَّ ْﻳ َﻧﺎ َ‬
‫ﻙ ﻓُ ُﺗﻭ ًﻧﺎ][‪.]21‬‬
‫َﻭ َﻓ َﺗ َّﻧﺎ َ‬

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 ‫ﻭﻳﻘﻭﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ﻟﻧﺎ ﻓﺗﻭﻥ ﻭﻟﻛﻥ ﻟﻡ ﺗﻛﻥ ﻓﺗﻧﺎ‬
‫ﻟﻧﺎ ﺃﻛﻑ اﻟﺳﺧﺎ ﻧﻌﻁﻰ ﻭﻻ ﺣﺭﺝ‬

‫ﻭﻗﺩ ﺗﻛﻭﻥ اﻻﺑﺗﻼءﺕ ﻁﺭﻳﻕ ﺇﻟﻰ اﻻﺳﺗﻘﺎﻣﺔ ﻭﻫﻰ ﻣﺭﺗﺑﻁﺔ ﺑﻣﺭاﺗﺏ اﻟﺩﻳﻥ ﻓﻔﻰ ﻣﺭﺗﺑﺔ اﻹﺳﻼﻡ ﻓﺈﻥ‬
‫اﻻﺳﺗﻘﺎﻣﺔ ﻫﻰ ﺗﺭﻙ اﻟﻣﻧﻬﻳﺎﺕ ﻣﻥ اﻟﻛﺑﺎﺋﺭ ﻛﺎﻟﺷﺭﻙ ﺑﺎهلل ﻭﻋﻘﻭﻕ اﻟﻭاﻟﺩﻳﻥ ﻭﻗﺗﻝ اﻟﻧﻔﺱ ﻭﻓﻌﻝ اﻟﻣﺄﻣﻭﺭاﺕ‬
‫ﻣﻥ اﻟﻔﺭاﺋﺽ ﻛﺎﻟﺻﻼﺓ ﻭاﻟﺻﻳﺎﻡ ﻭاﻟزﻛﺎﺓ‪ ،‬ﺃﻣﺎ ﻓﻰ ﻣﺭﺗﺑﺔ اﻹﻳﻣﺎﻥ ﻓﺩﻭاﻡ اﻟﺫﻛﺭ ﻭاﻟﺻﻼﺓ ﻋﻠﻰ اﻟﺣﺑﻳﺏ‬
‫ﻭﺗﻼﻭﺓ اﻟﻘﺭﺁﻥ ﺑ ﻼ اﻧﻘﻁﺎﻉ‪ ،‬ﻭﺃﻣﺎ ﻓﻰ ﻣﺭاﺗﺏ اﻹﺣﺳﺎﻥ ﻓﻼﺑﺩ ﻣﻥ ﻋﺩﻡ اﻟﻐﻔﻠﺔ ﻋﻥ هللا ﻭﻣﺭاﻗﺑﺗﻪ ﻓﻰ ﻛﻝ‬
‫ﺣﺭﻛﺎﺕ اﻟﻌﺑﺩ ﻭﺳﻛﻧﺎﺗﻪ‪ ،‬ﻳﻘﻭﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ﻗﻭاﻡ ﻁﺭﻳﻕ اﻟﻘﻭﻡ ﺣﺏ ﻭﻁﺎﻋﺔ‬
‫ﻭﻛﻝ ﻣﻘﺎﻡ ﻗﺎﻡ ﺑﺎﻻﺳﺗﻘﺎﻣﺔ‬

‫ﻋﻥ ﺳﻔﻳﺎﻥ ﺑﻥ ﻋﺑﺩ هللا اﻟﺛﻘﻔﻰ ﻗﺎﻝ‪:‬ﻗﻠﺕ ﻳﺎ ﺭﺳﻭﻝ هللا ﻗﻝ ﻟﻰ ﻓﻰ اﻹﺳﻼﻡ ﻗﻭﻻً ﻻ ﺃﺳﺄﻝ ﻋﻧﻪ ﺃﺣﺩاً ﺑﻌﺩﻙ‬
‫ﻗﺎﻝ ﴿ﻗﻝ ﺁﻣﻧﺕ ﺑﺎهلل ﺛﻡ اﺳﺗﻘﻡ﴾[‪.]21‬‬

‫ﻓﺎﺳﺗﻘﺎﻣﺗﻙ ﺃﺧﻰ اﻟﺣﺑﻳﺏ اﺳﺗﺟﺎﺑﺔ ﻷﻣﺭ هللا ﻭﺃﻣﺭ ﺭﺳﻭﻟﻪ ﻭاﻻﺳﺗﺟﺎﺑﺔ هلل ﻭﻟﺭﺳﻭﻟﻪ ﻣﻥ ﺃﻋظﻡ ﺃﺳﺑﺎﺏ‬
‫ﺎز َﻓ ْﻭزاً ﻋَظِ ﻳﻣﺎ ً[[‪.]20‬‬ ‫اﻟﻔﻼﺡ ﻭاﻟﻔﻭز ﻗﺎﻝ ﺗﻌﺎﻟﻰ ] َﻭ َﻣﻥْ ﻳُﻁِ ِﻊ َّ َ‬
‫هللا َﻭ َﺭﺳُﻭﻟَ ُﻪ َﻓ َﻘ ْﺩ َﻓ َ‬

‫ﻭﻳﻘﻭﻝ ﺻﺎﺣﺏ اﻟﺭﺳﺎﻟﺔ اﻟﻘﺷﻳﺭﻳﺔ ﺃﻥ اﻻﺳﺗﻘﺎﻣﺔ (ﺩﺭﺟﺔ ﺑﻬﺎ ﻛﻣﺎﻝ اﻷﻣﻭﺭ ﻭﺗﻣﺎﻣﻬﺎ) ﻭﻣﻥ ﻟﻡ ﻳﻛﻥ‬
‫ﺕ َﻏ ْزﻟَ َﻬﺎ ﻣِﻥ َﺑﻌْ ِﺩ ﻗُ َّﻭ ٍﺓ‬ ‫ﻣﺳﺗﻘﻳﻣﺎ ً ﻓﻰ ﺣﺎﻟﺗﻪ ﺿﺎﻉ ﺳﻌﻳﻪ ﻭﺧﺎﺏ ﺟﻬﺩﻩ؛ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ] َﻭﻻَ َﺗ ُﻛﻭ ُﻧﻭ ْا َﻛﺎﻟَّﺗِﻰ َﻧ َﻘ َ‬
‫ﺿ ْ‬
‫ﻳﺑﻥ ﺳﻠﻭﻛﻪ ﻋﻠﻰ‬ ‫ﻳﺭﺗﻕ ﻣﻥ ﻣﻘﺎﻣﻪ ﺇﻟﻰ ﻏﻳﺭﻩ‪ ،‬ﻭﻟﻡ ِ‬ ‫ِ‬ ‫ﺃَﻧ َﻛ ًﺎﺛﺎ[ﺝ[‪ ]21‬ﻓﻣﻥ ﻟﻡ ﻳﻛﻥ ﻣﺳﺗﻘﻳﻣﺎ ً ﻓﻰ ﺻﻔﺗﻪ ﻟﻡ‬
‫ﺻﺣﺔ؛ ﻓﻣﻥ ﺷﺭﻁ اﻟﻣﺳﺗﺄﻧﻑ اﻻﺳﺗﻘﺎﻣﺔ ﻓﻰ ﺃﺣﻛﺎﻡ اﻟﺑﺩاﻳﺔ‪ ،‬ﻛﻣﺎ ﺃﻥ ﻣﻥ ﺣﻕ اﻟﻌﺎﺭﻑ اﻻﺳﺗﻘﺎﻣﺔ ﻓﻰ ﺁﺩاﺏ‬
‫اﻟﻧﻬﺎﻳﺔ‪.‬‬

‫ﻭﺃﺧﺑﺭﻧﺎ ﺃﺑﻭ ﻋﺑﺩ اﻟﺭﺣﻣﻥ اﻟﺳﻠﻣﻰ ﺳﻣﻌﺕ ﺃﺑﺎ ﻋﻠﻰ اﻟﺳ ِِّﺭﻯ ﻳﻘﻭﻝ ﺭﺃﻳﺕ اﻟﻧﺑﻰ ﻓﻘﻠﺕ‪ :‬ﻳﺎ ﺭﺳﻭﻝ هللا‬
‫ُﻭﻯ ﻋﻧﻙ ﺃﻧﻙ ﻗﻠﺕ ﴿ َﺷ َّﻳ َﺑ ْﺗﻧِﻰ ﻫﻭﺩ﴾ ﻗﺎﻝ‪ :‬ﻧﻌﻡ‪ ،‬ﻓﻘﻠﺕ‪ :‬ﻣﺎ اﻟﺫﻯ َﺷ َّﻳ َﺑﻙ‪ ،‬ﻗﺻص اﻷﻧﺑﻳﺎء ﻭﻫﻼﻙ اﻷﻣﻡ؟‬ ‫ﺭ َ‬
‫ﻓﻘﺎﻝ‪ :‬ﻻ ﻭﻟﻛﻥ ﻗﻭﻟﻪ ] َﻓﺎﺳْ َﺗ ِﻘ ْﻡ َﻛ َﻣﺎ ﺃُﻣِﺭْ َ‬
‫ﺕ[ [‪.]24‬‬

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 ‫ﺕ اﻟﻣﺣﺎﺳﻥ اﻻﺳﺗﻘﺎﻣﺔ)‪.‬‬ ‫اﻟﺧﺻْ ﻠَ ُﺔ اﻟﺗﻰ ﺑﻬﺎ َﻛ ُﻣﻠَ ْ‬
‫ﺕ اﻟﻣﺣﺎﺳﻥ ﻭﺑﻔﻘﺩﻫﺎ َﻗﺑ َُﺣ ْ‬ ‫ﻭﻗﺎﻝ اﻟﻭاﺳِ ﻁِ ﻰ ( َ‬

‫اﻟﻁ ِﺭﻳ َﻘ ِﺔ ﻷَﺳْ َﻘ ْﻳ َﻧﺎ ُﻫﻡ ﻣَّﺎ ًء َﻏ َﺩ ًﻗﺎ ‪ %‬ﻟِ َﻧ ْﻔ ِﺗ َﻧ ُﻬ ْﻡ ﻓِﻳ ِﻪ َﻭ َﻣﻥْ ﻳُﻌْ ِﺭﺽْ َﻋﻥْ ِﺫ ْﻛ ِﺭ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ [ َﻭﺃَﻟَّ ِﻭ اﺳْ َﺗ َﻘﺎﻣُﻭا َﻋﻠَﻰ َّ‬
‫ﺻ َﻌ ًﺩا] [‪ ]21‬ﻭﻟﻡ َﻳﻘُ ْﻝ ﺳﻘﻳﻧﺎﻫﻡ‪ ،‬ﺑﻝ ﻗﺎﻝ (ﺃﺳﻘﻳﻧﺎﻫﻡ) ﻭﺃﺳﻘﻳﺗﻪ ﺇﺫ ﺟﻌﻠﺕ ﻟﻪ ُﺳ ْﻘ َﻳﺎ؛ ﻓﻬﻭ‬ ‫َﺭ ِّﺑ ِﻪ َﻳﺳْ ﻠ ُ ْﻛ ُﻪ َﻋ َﺫاﺑًﺎ َ‬
‫ﻳُﺷﻳﺭ ﺇﻟﻰ اﻟﺩﻭاﻡ‪.‬‬

‫ﻭاﻻﺳﺗﻘﺎﻣﺔ ﻫﻰ ﻟزﻭﻡ اﻹﻧﺳﺎﻥ ﻟﻠﻣﻧﻬﺞ اﻟﻣﺳﺗﻘﻳﻡ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺽ اﻟﻌﺎﺭﻓﻳﻥ (ﻣﺭﺟﻊ اﻻﺳﺗﻘﺎﻣﺔ ﺇﻟﻰ ﺃﻣﺭﻳﻥ‬
‫ﺻﺣﺔ اﻹﻳﻣﺎﻥ ﻭاﺗﺑﺎﻉ ﻣﺎ ﺟﺎء ﺑﻪ ﺭﺳﻭﻝ هللا ظﺎﻫﺭاً ﻭﺑﺎﻁﻧﺎ ً)‪.‬‬

‫ﻭﻗﺎﻝ اﻟﻌﻠﻣﺎء ﻣﻌﻧﻰ اﻻﺳﺗﻘﺎﻣﺔ اﻟﻣﻁﻠﻭﺑﺔ اﻟﻣﻣﺩﻭﺣﺔ ﺑﺎﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ (ﻟزﻭﻡ ﻁﺎﻋﺔ هللا ﺗﻌﺎﻟﻰ)‬
‫ﻓﺎﻻﺳﺗﻘﺎﻣﺔ ﻫﻰ اﻟﺩﺭﺟﺔ اﻟﻘﺻﻭﻯ اﻟﺗﻰ ﺑﻬﺎ ﻛﻣﺎﻝ اﻟﻣﻌﺎﺭﻑ ﻭاﻷﺣﻭاﻝ ﻭﺻﻔﺎء اﻟﻘﻠﻭﺏ ﻓﻰ اﻷﻋﻣﺎﻝ‬
‫ﻭﺗﻧزﻳﻪ اﻟﻌﻘﺎﺋﺩ ﻋﻥ ﺳﻔﺎﺳﻑ اﻟﺑﺩﻉ ﻭاﻟﺿﻼﻝ‪.‬‬
‫ﺃﻳﻬﺎ اﻟﺳﺎﻟﻛﻭﻥ ﻣﺎ اﻟﺣﺏ ﺳﻬﻝ‬
‫ﻗﺩ ﻫﺩﻳﺗﻡ ﺻﺭاﻁﻛﻡ ﻓﺎﺳﺗﻘﻳﻣﻭا‬
‫ﻗﺩ ﺃﻧﻔﻘﻭا ﺃﻋﻣﺎﺭﻫﻡ ﻟﻡ َﻳ ْﻘ ُﺗﺭﻭا‬
‫ﻭﺗﻔﻳّﺄﻭا اﻟﺣﺳﻧﻰ ﻭﻛﺎﻥ ﻟزاﻣﺎ ً‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫ﻭﻣﻥ ﻧﻭﺭ (اﻻﺳﺗﻘﺎﻣﺔ) ﺇﻟﻰ ﺷﻌﺎﻉ ( َﻭﺣﺩﺓ اﻟﺻﻑ) اﻟﺗﻰ ﻫﻰ ﻋﻣﺩﺓ اﻟﺩﻳﻥ ﻭﻋﻣﺎﺩﻩ ﻓﻰ (اﺻﻼﺡ ﺫاﺕ‬
‫ﺑﻳﻧﻧﺎ) ﻟﻘﻭﻟﻪ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﴿ﺃﻻ ﺃﻧﺑﺋﻛﻡ ﺑﺄﻓﺿﻝ ﻣﻥ ﺩﺭﺟﺔ اﻟﺻﻼﺓ ﻭاﻟﺻﻳﺎﻡ ﻭاﻟﺻﺩﻗﺔ‬
‫ﻭاﻷﻣﺭ ﺑﺎﻟﻣﻌﺭﻭﻑ ﻭاﻟﻧﻬﻰ ﻋﻥ اﻟﻣﻧﻛﺭ؟ ﻗﺎﻟﻭا‪ :‬ﺑﻠﻰ ﻳﺎ ﺭﺳﻭﻝ هللا‪ ،‬ﻗﺎﻝ‪ :‬ﺇﺻﻼﺡ ﺫاﺕ اﻟﺑﻳﻥ‪ ،‬ﻓﺈﻥ ﺇﻓﺳﺎﺩ‬
‫ﺫاﺕ اﻟﺑﻳﻥ ﻫﻰ اﻟﺣﺎﻟﻘﺔ‪ ،‬ﻻ ﺃﻗﻭﻝ ﺗﺣﻠﻕ اﻟﺷﻌﺭ ﻭﻟﻛﻥ ﺗﺣﻠﻕ اﻟﺩﻳﻥ﴾[‪ ]29‬ﻓﺈﻳﻘﺎﻉ اﻟﻌﺩاﻭﺓ ﻭاﻟﺑﻐﺿﺎء ﺑﻳﻥ‬
‫اﻟﻧﺎﺱ ﻣﻧﺗﻬﻰ ﻗﺻﺩ اﻟﺷﻳﻁﺎﻥ اﻟﺭﺟﻳﻡ؛ ﺫﻟﻙ ﺃﻥ اﻹﻓﺳﺎﺩ ﺑﻳﻥ اﻵﺧﺭﻳﻥ ﻳﺅﺩﻯ ﺇﻟﻰ اﻟﻘﻁﻳﻌﺔ اﻟﺗﻰ ﺣﺭﻣﻬﺎ‬
‫اﻟﺷﺭﻉ ﻛﻣﺎ ﺟﺎء ﻓﻰ اﻟﺣﺩﻳﺙ اﻟﺷﺭﻳﻑ ﴿ﻻ ﻳﺣﻝ ﻟﻣﺳﻠﻡ ﺃﻥ ﻳﻬﺟﺭ ﺃﺧﺎﻩ ﻓﻭﻕ ﺛﻼﺙ‪ ،‬ﻳﻠﺗﻘﻳﺎﻥ ﻓﻳﻌﺭﺽ ﻫﺫا‬
‫ﻭﻳﻌﺭﺽ ﻫﺫا ﻭﺧﻳﺭﻫﻣﺎ اﻟﺫﻯ ﻳﺑﺩﺃ ﺑﺎﻟﺳﻼﻡ﴾[‪ ]20‬ﻭﻗﺩ ﻗﺎﻝ ﴿ﻻ ﺗﻘﺎﻁﻌﻭا ‪ ..‬ﻭﻻ ﺗﺩاﺑﺭﻭا ‪ ..‬ﻭﻻ ﺗﺑﺎﻏﺿﻭا‬
‫‪ ..‬ﻭﻻ ﺗﺣﺎﺳﺩﻭا ‪ ..‬ﻭﻛﻭﻧﻭا ﻋﺑﺎﺩ هللا ﺇﺧﻭاﻧﺎ ‪ ..‬اﻟﻣﺳﻠﻡ ﺃﺧﻭ اﻟﻣﺳﻠﻡ﴾[‪ ]19‬ﻭﻗﺎﻝ ﺃﻳﺿﺎ ﺻﻠﻭاﺕ ﺭﺑﻰ‬

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‫ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﴿ﻣﺛﻝ اﻟﻣﺅﻣﻧﻳﻥ ﻓﻰ ﺗﻭاﺩﻫﻡ ﻭﺗﺭاﺣﻣﻬﻡ ﻭﺗﻌﺎﻁﻔﻬﻡ ﻛﻣﺛﻝ اﻟﺟﺳﺩ اﻟﻭاﺣﺩ ﺇﺫ اﺷﺗﻛﻰ ﻣﻧﻪ‬
‫ﻋﺿﻭ‪ ،‬ﺗﺩاﻋﻰ ﻟﻪ ﺳﺎﺋﺭ اﻟﺟﺳﺩ ﺑﺎﻟﺣﻣﻰ ﻭاﻟﺳﻬﺭ﴾[‪.]12‬‬

‫ﻭﻳﻘﻭﻝ اﻹﻣﺎﻡ ﻋﻠﻰ ﻛﺭﻡ هللا ﻭﺟﻬﻪ (اﻋﻠﻣﻭا ﺃﻥ ﺻﻼﺡ ﺫاﺕ ﺑﻳﻧﻛﻡ ﺧﻳﺭ ﻣﻥ ﺻﻼﺗﻛﻡ ﻭﺻﻳﺎﻣﻛﻡ)‬

‫ﻛﻣﺎ ﺃﺧﺑﺭﻧﺎ ﺻﺎﺣﺏ اﻟﺫﻛﺭﻯ اﻟﻌﻁﺭﺓ ﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ﻣﺎ ﺳﺭ ﻟﻭ ﺑﺎﺕ اﻟﻣﺣﺏ ﻣﻐﺎﺿﺑﺎ‬
‫ﻭﻋﻠﻳﻪ ﺟﻔﻭﺓ ﻗﺎﻁﻌﻰ ﺃﺭﺣﺎﻣﻰ‬

‫ﺃﺧﺭﺝ اﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻓﻰ ﻣﺳﻧﺩﻩ ﻭاﻟﺣﺎﻛﻡ ﻓﻰ اﻟﻣﺳﺗﺩﺭﻙ ﻋﻥ ﺃﺑﻰ ﺃﻳﻭﺏ اﻷﻧﺻﺎﺭﻯ ﻋﻥ اﻟﻧﺑﻰ ﴿ﻻ ﺗﺑﻛﻭا‬
‫ﻋﻠﻰ اﻟﺩﻳﻥ ﺇﺫا ﻭﻟﻳﻪ ﺃﻫﻠﻪ‪ ،‬ﻭﻟﻛﻥ اﺑﻛﻭا ﻋﻠﻳﻪ ﺇﺫا ﻭﻟﻳﻪ ﻏﻳﺭ ﺃﻫﻠﻪ﴾[‪.]11‬‬

‫ﻓﺎﻟﻔﺗﻭﻯ ﻣﻥ ﺃﻫﻡ ﻭﺃﺧﻁﺭ اﻷﺷﻳﺎء ﻓﻰ اﻟﺩﻳﻥ اﻟﺗﻰ ﺗﺅﺛﺭ ﺗﺄﺛﻳﺭا ﻣﺑﺎﺷﺭاً ﻋﻠﻰ اﻟﻔﺭﺩ ﺧﺎﺻﺔ ﻭاﻟﻣﺟﺗﻣﻊ‬
‫ﻋﺎﻣﺔ (اﻟﻔﺗﻭﻯ) ﻓﻣﻥ ﻋظﻡ ﺷﺄﻧﻬﺎ ﻭﺧﻁﻭﺭﺓ ﻣﻭﻗﻔﻬﺎ ﺃﺿﺣﻰ ﻟزاﻣﺎ ﺃﻥ ﻧﻘﻑ ﺃﻣﺎﻣﻬﺎ ﻭﻧﻌﺭﻑ ﺁﺩاﺑﻬﺎ ﻭﺁﺩاﺏ‬
‫ﻗﺎﺋﻠﻬﺎ ﻭﺁﺩ اﺏ ﺳﺎﻣﻌﻬﺎ‪ ،‬ﻭﻧﻭﺩ ﺃﻥ ﻧﻠﺧص ﻣﺎ ﻭﺭﺩ ﻣﻥ ﺟﻣﻠﺔ اﻷﺛﺭ ﺣﻭﻟﻬﺎ‪ ،‬ﻓﺈﻥ اﻹﻓﺗﺎء ﻋظﻳﻡ اﻟﺧﻁﺭ ﻛﺑﻳﺭ‬
‫اﻟﻣﻭﻗﻊ ﻛﺛﻳﺭ اﻟﻔﺿﻝ‪ ،‬ﻓﺎﻟﻣﻔﺗﻰ ﻭاﺭﺙ اﻷﻧﺑﻳﺎء ﺻﻠﻭاﺕ هللا ﻭﺳﻼﻣﻪ ﻋﻠﻳﻬﻡ ﻭﻗﺎﺋﻡ ﺑﻔﺭﺽ اﻟﻛﻔﺎﻳﺔ‪ ،‬ﻭﻟﻬﺫا‬
‫ﻧظﺭ ﻛﻳﻑ‬ ‫ﻗﺎﻟﻭا (اﻟﻣﻔﺗﻰ ﻣ َُﻭ ِّﻗﻊ ﻋﻥ هللا ﺗﻌﺎﻟﻰ) ﻭﻋﻥ اﺑﻥ اﻟﻣﻧﻛﺩﺭ ﻗﺎﻝ (اﻟﻌﺎﻟﻡ ﺑﻳﻥ هللا ﺗﻌﺎﻟﻰ ﻭﺧﻠﻘﻪ َﻓ ْﻠ َﻳ ُ‬
‫ﻳﺩﺧﻝ ﺑﻳﻧﻬﻡ) ﻭﻛﺎﻥ ﺃﺻﺣﺎﺏ ﺭﺳﻭﻝ هللا ﻳﺳﺄﻝ ﺃﺣﺩﻫﻡ ﻋﻥ اﻟﻣﺳﺄﻟﺔ ﻓﻳﺭﺩﻫﺎ ﻫﺫا ﺇﻟﻰ ﻫﺫا‪ ،‬ﻭﻫﺫا ﺇﻟﻰ ﻫﺫا‪،‬‬
‫ﺣﺗﻰ ﺗﺭﺟﻊ ﺇﻟﻰ اﻷﻭﻝ ﻭﻣﻧﻬﻡ ﻣﻥ ﻳﺣﺩﺙ ﺑﺣﺩﻳﺙ ﺇﻻ َﻭ َّﺩ ﺃﻥ ﺃﺧﺎﻩ ﻛﻔﺎﻩ ﺇﻳّﺎﻩ ﻭﻻ ﻳُﺳﺗﻔﺗﻰ ﻋﻥ ﺷﻰء ﺇﻻ َﻭ َّﺩ‬
‫ﺃﻥ ﺃﺧﺎﻩ ﻛﻔﺎﻩ اﻟﻔُﺗﻳﺎ‪.‬‬

‫ﻭﻋﻥ اﺑﻥ ﻣﺳﻌﻭﺩ ﻭاﺑﻥ ﻋﺑﺎﺱ (ﻣﻥ ﺃﻓﺗﻰ ﻓﻰ ﻛﻝ ﻣﺎ ﻳُﺳﺄﻝ ﻓﻬﻭ ﻣﺟﻧﻭﻥ) ﻭﻋﻥ اﻟﺷﻌﺑﻰ ﻭاﻟﺣﺳﻥ‬
‫ﻭﺃﺑﻰ ﺣﺻﻳﻥ ( ﺇﻥ ﺃﺣﺩﻛﻡ ﻟﻳﻔﺗﻰ ﻓﻰ اﻟﻣﺳﺄﻟﺔ ﻭﻟﻭ ﻭﺭﺩﺕ ﻋﻠﻰ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﻟﺟﻣﻊ ﻟﻬﺎ ﺃﻫﻝ ﺑﺩﺭ)‬
‫ﻭﻋﻥ ﻋﻁﺎء ﺑﻥ اﻟﺳﺎﺋﺏ اﻟﺗﺎﺑﻌﻰ (ﺃﺩﺭﻛﺕ ﺃﻗﻭاﻣﺎ ﻳﺳﺄﻝ ﺃﺣﺩﻫﻡ ﻋﻥ اﻟﺷﻰء ﻓﻳﺗﻛﻠﻡ ﻭﻫﻭ ﻳﺭﻋﺩ) ﻭﻋﻥ‬
‫ﺳﻔﻳﺎﻥ ﺑﻥ ﻋﻳﻳﻧﻪ ﻭﺳﺣﻧﻭﻥ (ﺃﺟﺳﺭ اﻟﻧﺎﺱ ﻋﻠﻰ اﻟﻔُﺗﻳﺎ ﺃﻗﻠّﻬﻡ ﻋﻠﻣﺎ)‪.‬‬

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‫ﻭﻋﻥ اﻷﺛﺭﻡ ﺳﻣﻌﺕ ﺃﺣﻣﺩ ﺑﻥ ﺣﻧﺑﻝ ﻳﻛﺛﺭ ﻣﻥ ﻗﻭﻝ (ﻻ ﺃﺩﺭﻯ) ﻭﺫﻟﻙ ﻓﻳﻣﺎ ﻋﺭﻑ اﻷﻗﺎﻭﻳﻝ ﻓﻳﻪ‪ ،‬ﻭﺳُﺋﻝ‬
‫اﻹﻣﺎﻡ ﻣﺎﻟﻙ ﻋﻥ ﺛﻣﺎﻥ ﻭﺃﺭﺑﻌﻳﻥ ﻣﺳﺄﻟﺔ ﻓﻛﺎﻥ ﺟﻭاﺑﻪ ﻓﻰ ِﺛ ْﻧﺗﻳﻥ ﻭﺛﻼﺛﻳﻥ ﻣﻧﻬﺎ (ﻻ ﺃﺩﺭﻯ) ﻭﻋﻥ اﻹﻣﺎﻡ ﻣﺎﻟﻙ‬
‫ﺃﻳﺿﺎ (ﺃﻧﻪ ﺭﺑﻣﺎ ﻛﺎﻥ ﻳُﺳﺄﻝ ﻋﻥ ﺧﻣﺳﻳﻥ ﻣﺳﺄﻟﺔ ﻓﻼ ﻳﺟﻳﺏ ﻓﻰ ﻭاﺣﺩﺓ ﻣﻧﻬﺎ) ﻭﻛﺎﻥ ﻳﻘﻭﻝ (ﻣﻥ ﺃﺟﺎﺏ ﻓﻰ‬
‫ﻣﺳﺄﻟﺔ ﻓﻳﻧﺑﻐﻰ ﻗﺑﻝ اﻟﺟﻭاﺏ ﺃﻥ ﻳﻌﺭﺽ ﻧﻔﺳﻪ ﻋﻠﻰ اﻟﺟﻧﺔ ﻭاﻟﻧﺎﺭ ﻭﻛﻳﻑ ﺧﻼﺻﻪ ﺛﻡ ﻳُﺟﻳﺏ) ﻭﺳُﺋﻝ ﻋﻥ‬
‫ﻣﺳﺄﻟﺔ ﻓﻘﺎﻝ (ﻻ ﺃﺩﺭﻯ‪ ،‬ﻓﻘﻳﻝ ﻫﻰ ﻣﺳﺄﻟﺔ ﺧﻔﻳﻔﺔ ﺳﻬﻠﺔ ﻓﻐﺿﺏ ﻭﻗﺎﻝ ﻟﻳﺱ ﻓﻰ اﻟﻌﻠﻡ ﺷﻰء ﺧﻔﻳﻑ)‪.‬‬

‫ﻭﺳُﺋﻝ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ ﻋﻥ ﻣﺳﺄﻟﺔ ﻓﻠﻡ ﻳﺟﺏ‪ ،‬ﻭﺳُﺋﻝ ﻋﻥ ﺳﻛﻭﺗﻪ ﻓﻘﺎﻝ (ﺣﺗﻰ ﺃﺩﺭﻯ ﺃﻥ اﻟﻔﺿﻝ ﻓﻰ‬
‫اﻟﺳﻛﻭﺕ ﺃﻭ ﻓﻰ اﻟﺟﻭاﺏ)‬

‫ﻭﻗﺎﻝ اﻟﺷﺎﻓﻌﻰ ﺃﻳﺿﺎ (ﻣﺎ ﺭﺃﻳﺕ ﺃﺣﺩا ﺟﻣﻊ هللا ﺗﻌﺎﻟﻰ ﻓﻳﻪ ﻣﻥ ﺁﻟﺔ اﻟﻔُﺗﻳﺎ ﻣﺎ ﺟﻣﻊ ﻓﻰ اﺑﻥ ﻋﻳﻳﻧﻪ ﻭﻣﺎﺭﺃﻳﺕ‬
‫ﺃﺣﺩا ﺃﺳﻛﺕ ﻣﻧﻪ ﻋﻠﻰ اﻟﻔُﺗﻳﺎ)‪.‬‬

‫اﻟﻭ ْزﺭ)‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻭ ﺣﻧﻳﻔﺔ (ﻟﻭﻻ اﻟﻔﺭﻕ ﻣﻥ هللا ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﺿﻳﻊ اﻟﻌﻠﻡ ﻣﺎ ﺃﻓﺗﻳﺕ‪ ،‬ﻳﻛﻭﻥ ﻟﻬﻡ اﻟﻣﻬﻧﺄ ﻭﻋﻠﻰَّ ِ‬

‫ﻭﻗﺎﻝ﴿ﻻ َﺗﺳﺄﻝ اﻹﻣﺎﺭﺓ ﻓﺈﻧﻙ ﺇﻥ ﺃُﻋﻁﻳﺗﻬﺎ ﻋﻥ ﻣﺳﺄﻟﺔ ﻭﻛﻠﺕ ﺇﻟﻳﻬﺎ ﻭﺇﻥ ﺃُﻋﻁﻳﺗﻬﺎ ﻋﻥ ﻏﻳﺭ ﻣﺳﺄﻟﺔ ﺃُﻋِ ﻧﺕ‬
‫ﻋﻠﻳﻬﺎ﴾[‪ ]11‬ﻭﻓﻰ اﻟﺧﺑﺭ (اﻟﻌﻠﻡ ﺛﻼﺛﺔ‪ :‬ﻛﺗﺎﺏ ﻧﺎﻁﻕ ‪ ..‬ﻭﺳﻧﺔ ﻗﺎﺋﻣﺔ ‪ ..‬ﻭﻻ ﺃﺩﺭﻯ) ﻭﻗﺎﻝ ﺇﺑﺭاﻫﻳﻡ ﺑﻥ ﺃﺩﻫﻡ‬
‫ﺭﺣﻣﻪ هللا (ﻟﻳﺱ ﺷﻰء ﺃﺷﺩ ﻋﻠﻰ اﻟﺷﻳﻁﺎﻥ ﻣﻥ ﻋﺎﻟﻡ ﻳﺗﻛﻠﻡ ﺑﻌﻠﻡ ﻭﻳﺳﻛﺕ ﺑﻌﻠﻡ‪ ،‬ﻳﻘﻭﻝ‪ :‬اﻧظﺭﻭا ﺇﻟﻰ ﻫﺫا‬
‫ﺳﻛﻭﺗﻪ ﺃﺷﺩ ﻋﻠﻰَّ ﻣﻥ ﻛﻼﻣﻪ) ﻭﻗﺎﻝ ﺑﻌﺿﻬﻡ‪ :‬ﺇﻧﻣﺎ اﻟﻌﺎﻟﻡ اﻟﺫﻯ ﺇﺫا ﺳُﺋﻝ ﻋﻥ اﻟﻣﺳﺄﻟﺔ ﻓﻛﺄﻧﻣﺎ ﻳﻘﻠﻊ ﺿﺭﺳﻪ‪.‬‬

‫ﻭﻛﺎﻥ ﺫا اﻟﻧﻭﻥ ﻳﻘﻭﻝ (ﺛﻼﺛﺔ ﻣﻥ ﺃﻋﻼﻡ ﺃﻋﻣﺎﻝ اﻟﻛﻳﺎﺳﺔ ‪ ..‬ﺗﺭﻙ اﻟﻣﺭاء ﻭاﻟﺟﺩاﻝ ﻓﻰ اﻟﺩﻳﻥ‪ ،‬ﻭاﻹﻗﺑﺎﻝ ﻋﻠﻰ‬
‫اﻟﻌﻣﻝ ﺑﻳﺳﻳﺭ اﻟﻌﻠﻡ‪ ،‬ﻭاﻻﺷﺗﻐﺎﻝ ﺑﺈﺻﻼﺡ ﻋﻳﻭﺏ اﻟﻧﻔﺱ ﻏﺎﻓﻼً ﻋﻥ ﻋﻳﻭﺏ اﻟﻧﺎﺱ)‪.‬‬

‫ﻭﻫﺎ ﻧﺣﻥ ﻓﻰ زﻣﻥ ﻛﺛﺭ ﻓﻳﻪ اﻟﻣﻔﺗﻭﻥ ﻭﻗﻝ ﻓﻳﻪ اﻟﻌﺎﻟﻣﻭﻥ اﻟﻌﺎﻣﻠﻭﻥ‪ ،‬ﻟﻡ ﻳﻧﺷﻐﻝ اﻟﻧﺎﺱ ﻓﻳﻪ ﺑﺻﻼﺡ ﺃﺣﻭاﻟﻬﻡ‬
‫ﺑﻝ اﻧﺷﻐﻠﻭا ﺑﺻﻼﺡ اﻵﺧﺭﻳﻥ ﺩﻭﻥ ﺃﻧﻔﺳﻬﻡ‪ ،‬ﻭﻋﻠﻳﻧﺎ ﺃﻥ ﻧﺗﺫﻛﺭ ﻗﻭﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﴿ﻁﻭﺑﻰ ﻟﻣﻥ ﺷﻐﻠﻪ‬
‫ﻋﻳﺑﻪ ﻋﻥ ﻋﻳﻭﺏ اﻟﻧﺎﺱ﴾[‪.]10‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

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‫ﻗﺎﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ﴿ﺇﻥ هلل ﺗﻌﺎﻟﻰ ﺃﻫﻠﻳﻥ ﻣﻥ اﻟﻧﺎﺱ‪ ،‬ﺃﻫﻝ اﻟﻘﺭﺁﻥ ﻫﻡ ﺃﻫﻝ هللا ﻭﺧﺎﺻﺗﻪ﴾[‪ ]11‬ﺇﻥ‬
‫ﺃﻫﻝ اﻟﻘﺭﺁﻥ ﻫﻡ ﺃﻭﻟﻳﺎء هللا ﺗﻌﺎﻟﻰ ﻭﺃﺣﺑﺎﺅﻩ ﻛﻣﺎ ﺃﺧﺑﺭﻧﺎ اﻟﺳﻣﺭﻗﻧﺩﻯ ﻓﻰ ﺗﻔﺳﻳﺭ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ [ﺃَﻻ ﺇِﻥَّ ﺃَ ْﻭﻟِ َﻳﺎء‬
‫ﻭﻥ][‪ ]14‬ﻗﺎﻝ‪ :‬ﺃﻯ ﺃﺣﺑﺎء هللا‪ ،‬ﻭﻫﻡ ﺣﻣﻠﺔ اﻟﻘﺭﺁﻥ ﻭاﻟﻌﻠﻡ‪ ،‬ﻭﻳﻘﺎﻝ اﻟﺫﻳﻥ‬ ‫َّ ِ‬
‫هللا ﻻَ َﺧ ْﻭﻑ َﻋﻠَﻳ ِْﻬ ْﻡ َﻭﻻَ ُﻫ ْﻡ َﻳﺣْ َز ُﻧ َ‬
‫ﻳﺟﺗﻧﺑﻭﻥ اﻟﺫﻧﻭﺏ ﻓﻰ اﻟﺧﻠﻭاﺕ‪ ،‬ﻭﻳﻌﻠﻣﻭﻥ ﺃﻥّ هللا ﺗﻌﺎﻟﻰ ُﻣ َﻁﻠِّﻊ ﻋﻠﻳﻬﻡ‪.‬‬

‫ِﻳﻥ ﺇﺫا ُﺭءُﻭا ُﺫﻛ َِﺭ هللا َﺗ َﻌﺎﻟَﻰ﴾[‪]11‬‬

‫ﻭ ُﺳﺋِﻝ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﻋﻥ ﺃﻭﻟﻳﺎء هللا ﻓﻘﺎﻝ ﴿ ُﻫ ُﻡ اﻟَّﺫ َ‬
‫اﺑﻥ ﻣﺭﻳ َﻡ‪ :‬ﻳﺎ ﺭﻭ َﺡ هللا‪َ ،‬ﻣﻥْ ﺃﻭﻟﻳﺎء هللا؟ ﻗﺎﻝ‪ :‬اﻟَّﺫﻳﻥ‬ ‫ﻭﻗﺎﻝ ﻭﻫﺏُ ﺑﻥُ ُﻣ َﻧﺑِّﻪ‪ :‬ﻗﺎﻝ اﻟﺣﻭاﺭﻳﻭﻥ ﻟﺳﻳﺩﻧﺎ ﻋﻳﺳﻰ ِ‬
‫َﻧظﺭﻭا ﺇﻟﻰ ﺑﺎﻁﻥ اﻟﺩﻧﻳﺎ ﺣﻳﻥ ﻧظﺭ اﻟﻧﺎﺱ ﺇﻟﻰ ظﺎﻫﺭﻫﺎ‪ ،‬ﻭﻧظﺭﻭا ﺇﻟﻰ ﺁﺟﻝ اﻟﺩﻧﻳﺎ ﺣﻳﻥ ﻧظﺭ اﻟﻧﺎﺱ ﺇﻟﻰ‬
‫ﻋﺎﺟﻠﻬﺎ‪ ،‬ﻓﺄﺣﺑﻭا ﺫِﻛﺭ اﻟﻣﻭﺕ ﻭﺃﻣﺎﺗﻭا ﺫِﻛﺭ اﻟﺣﻳﺎﺓ‪ ،‬ﻭﻳﺣﺑﻭﻥ هللا ﺗﻌﺎﻟﻰ ﻭﻳﺣﺑﻭﻥ ﺫﻛﺭﻩ‪.‬‬

‫ﻭﻗﺎﻝ اﻟﺿَّﺣَّ ﺎﻙ [ﺃَﻻ ﺇِﻥَّ ﺃَ ْﻭﻟِ َﻳﺎء هللا] ﺃﻯ اﻟﻣﺧﻠﺻﻳﻥ هلل [ﻻَ َﺧ ْﻭﻑ َﻋﻠَﻳ ِْﻬ ْﻡ] ﺃﻯ ﻻ ﻳﺧﺎﻓﻭﻥ ﻣﻥ ﺃﻫﻭاﻝ ﻳﻭﻡ‬
‫اﻟﻘﻳﺎﻣﺔ‪.‬‬

‫ﻭﻥ] ﺃﻯ ﺃﻗﺭﻭا ﻭﺻ َّﺩﻗﻭا ﺑﻭﺣﺩاﻧﻳﺔ هللا ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻳ َّﺗﻘﻭﻥ اﻟ ِّﺷﺭﻙ‬

‫ﺛ َّﻡ ﻧﻌﺗﻬﻡ ﻓﻘﺎﻝ [اﻟﺫﻳﻥ ﺁ َﻣ ُﻧﻭ ْا َﻭ َﻛﺎ ُﻧﻭ ْا َﻳ َّﺗﻘُ َ‬
‫ﻭاﻟﻔﻭاﺣش ]ﻟَ ُﻬ ُﻡ ْاﻟ ُﺑ ْﺷ َﺭﻯ ﻓِﻰ ْاﻟ َﺣﻳﺎ ِﺓ اﻟﺩ ْﻧ َﻳﺎ[ ﺃﻯ اﻟﺑﺷﺎﺭﺓ‪ ،‬ﻭﻗﻳﻝ اﻟﺭﺅﻳﺎ اﻟﺻَّﺎﻟﺣﺔ‪.‬‬

‫ﻭﺭﻭﻯ ﻋﻥ ﻋﺑﺩ هللا ﺑﻥ ُﻋ َﻣﺭ ﻋﻥ اﻟ َّﻧﺑﻰ ﺃﻧﻪ ﻗﺎﻝ ﴿اﻟﺭﺅﻳﺎ اﻟﺻَّﺎﻟ َِﺣ ُﺔ ﺟ ُْزء ﻣﻥ َﺳ ْﺑﻌ َ‬
‫ِﻳﻥ ﺟ ُْزءاً ﻣ َِﻥ‬
‫ﻳﻥ ﺟ ُْزءاً ﻣ َِﻥ اﻟ ّﻧ َّﺑﻭﺓِ﴾‪.‬‬
‫اﻟ ّﻧ َّﺑﻭﺓِ﴾[‪ ]19‬ﻭﻓﻰ ﺧﺑﺭ ﺁﺧﺭ ﴿ﺟ ُْزء ﻣِﻥْ ﺳِ َّﺗ ٍﺔ َﻭﺃﺭْ َﺑ ِﻌ َ‬

‫ﻭﺳﺋﻝ ﺳﻳﺩﻧﺎ ﺃﺑﻭ اﻟﺩﺭﺩاء ﻋﻥ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ [ﻟَ ُﻬ ُﻡ ْاﻟ ُﺑ ْﺷ َﺭﻯ ﻓِﻰ ْاﻟ َﺣﻳﺎ ِﺓ اﻟﺩ ْﻧ َﻳﺎ] ﻓﻘﺎﻝ ﴿ﻫِﻰ اﻟﺭﺅﻳﺎ اﻟﺻَّﺎﻟ َِﺣﺔ‬
‫َﻳ َﺭا َﻫﺎ اﻟﻣُﺳْ ﻠِ ُﻡ‪ ،‬ﺃَ ْﻭ ُﺗ َﺭﻯ ﻟَﻪُ﴾ ﻭﻓﻰ اﻵﺧﺭﺓ ﺃﻯ اﻟﺟﻧﺔ‪.‬‬
‫ﻟﻡ ﻳﺫﻛﺭﻭا ﺇﻻ ﺑﻁﻳﺏ ﻓﻌﺎﻟﻬﻡ‬
‫ﻭﻣﻼﺋﻙ اﻟﺑﺷﺭﻯ ﺗﻘﻭﻝ ﺳﻼﻣﺎ‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

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 ‫ﺇﻥ اﻧﺗﺷﺎﺭ اﻟ ﻁﺭﻳﻘﺔ ﻓﻰ ﺃﺭﺟﺎء اﻟﻣﻌﻣﻭﺭﺓ ﻳﻘﺎﺑﻠﻪ ﺧﻁﻭﺭﺓ ﻧﻘﻝ اﻟﻣﻌﻠﻭﻣﺔ‪ ،‬ﻭﺣﻣﺎﻳﺔ اﻟﻧﺎﺱ ﻋﻣﻭﻣﺎ ﻭﺃﺑﻧﺎء‬
‫اﻟﻁﺭﻳﻘﺔ ﻋﻠﻰ ﻭﺟﻪ اﻟﺧﺻﻭص ﻣﻥ ﺗﻠﻘّﻳﻬﻡ ﺃﻯ ﻣﻌﻠﻭﻣﺎﺕ ﺃﻭ ﺭﺳﺎﺋﻝ ﺃﻭ ﺗﻭﺟﻳﻬﺎﺕ ﻏﻳﺭ ﺻﺎﺩﻗﺔ ﺗﺣﺕ اﺳﻡ‬
‫اﻟﺷﻳﺦ ﻳﺟﻌﻝ ﻣﻥ ﺃﻣﺭ اﻟﺳﻳﻁﺭﺓ ﻋﻠﻰ ﻗﻧﻭاﺕ ﻧﻘﻝ اﻟﻣﻌﻠﻭﻣﺔ ﻣﻥ اﻟﺷﻳﺦ ﺇﻟﻰ ﺃﺑﻧﺎء اﻟﻁﺭﻳﻘﺔ ﺃﻣﺭاً ﺣﻳﻭﻳﺎ ً ﻫﺎﻣﺎ ً‬
‫ﻻ ﺗﺟﻭز اﻟﻣﺟﺎﻣﻠﺔ ﻓﻳﻪ‪.‬‬

‫ﻭاﻟﺧﻁﻭﺭﺓ ﺗﻛﻣﻥ ﺃﻛﺛﺭ ﻋﻧﺩﻣﺎ ﻳﺗﻡ ﻓﻰ ﺑﻌﺽ اﻷﺣﻳﺎﻥ ﺗﺳﺭﻳﺏ ﻭﻧﺷﺭ ﺃﺧﺑﺎﺭ ﻏﻳﺭ ﺩﻗﻳﻘﺔ ﻭﻏﻳﺭ ﻣﻌﺗﻣﺩﺓ‬
‫ﺑﺣﺳﻥ ﺃﻭ ﺳﻭء ﻧﻳﺔ ﺗﺣﺕ اﺳﻡ اﻟﻁﺭﻳﻘﺔ ﺃﻭ اﺳﻡ اﻟﺷﻳﺦ ﻭﺑﺎﻟﺗﺎﻟﻰ اﺣﺗﻣﺎﻝ اﺣﺩاﺙ ﺑﻠﺑﻠﺔ ﻭاﺭﺗﺑﺎﻙ ﻭﺳﻭء ﻓﻬﻡ‬
‫ﻭﺗﺄﺛﻳﺭ ﻋﻠﻰ ﻋﻘﺎﺋﺩ اﻟﻧﺎﺱ ﻭﻗﺩ ﺗﺅﺫﻯ اﻟﻁﺭﻳﻘﺔ ﻭﻫﻰ ﺗﺳﻌﻰ ﻟﺧﺩﻣﺔ ﺩﻳﻥ اﻟﻣﺻﻁﻔﻰ ﻓﻰ ظﺭﻭﻑ ﺑﺎﻟﻐﺔ‬
‫اﻟﺗﻌﻘﻳﺩ ﻻ ﺗﺗﺣﻣﻝ ﺃﻯ ﺗﺻﺭﻓﺎﺕ ﻓﺭﺩﻳﺔ ﻏﻳﺭ ﻣﻧﺿﺑﻁﺔ ﺃﻭ ﻏﻳﺭ ﻣﺳﺋﻭﻟﺔ‪.‬‬

‫ﻭاﻟﻣﺳﺋﻭﻟﻳﺔ ﺗﻘﻊ ﻋﻠﻰ ﻋﺎﺗﻕ ﺃﺑﻧﺎء اﻟﻁﺭﻳﻘﺔ اﻟﺫﻳﻥ ﻳﺗﻧﺎﻗﻠﻭﻥ ﺑﺎﻟﻣﻌﻠﻭﻣﺎﺕ ﻭاﻷﺧﺑﺎﺭ ﺧﺎﺭﺝ اﻟﻘﻧﻭاﺕ‬
‫اﻟﺷﺭﻋﻳﺔ ﻭﻣﻥ ﻳﺗﻠﻘﻰ اﻟﻣﻌﻠﻭﻣﺎﺕ ﺧﺎﺭﺝ ﻫﺫﻩ اﻟﻘﻧﻭاﺕ ﻓﺈﻧﻪ ﻳﺧﺭﺝ ﻧﻔﺳﻪ ﺑﻧﻔﺳﻪ ﻣﻥ ﺩاﺋﺭﺓ ﻣﺭاﺩﻧﺎ ﻭﺇﺭﺷﺎﺩﻧﺎ‬
‫ﻭﺗﻭﺟﻳﻬﻧﺎ ﻭﺣﻳﻧﺋ ٍﺫ ﻻ ﻳﻠﻭﻣﻥ ﺃﺣﺩا ﺇﻻ ﻧﻔﺳﻪ ‪ ..‬ﻭﻋﻠﻰ ﻫﺅﻻء اﻷﺧﻭﺓ ﻋﺩﻡ ﺗﻧﺎﻗﻝ اﻟﻣﻌﻠﻭﻣﺎﺕ اﻟﺻﺣﻳﺣﺔ ﺇﻻ‬
‫ﻷﻫﻠﻬﺎ‪.‬‬

‫ﻭﻋﻠﻰ ﺃﺑﻧﺎء اﻟﻁﺭﻳﻘﺔ اﻟﺫﻳﻥ ﻳﺗﺻﻠﻭﻥ ﺑﻧﺎ ﺗﺣﺭﻯ اﻟﺻﺩﻕ ﻭاﻷﻣﺎﻧﺔ ﻭاﻟﻣﻭﺿﻭﻋﻳﺔ ﻭﻣﺻﻠﺣﺔ اﻟﻁﺭﻳﻘﺔ‬
‫ﻭﺃﻥ ﻳﺗﻡ ﻋﺭﺽ ﻣﻭﺿﻭﻋﺎﺗﻬﻡ ﻋﻠﻰ اﻟﻣﺳﺋﻭﻝ ﻗﺑﻝ ﻋﺭﺿﻬﺎ ﻋﻠﻳﻧﺎ ﺣﺗﻰ ﺗﻛﺗﻣﻝ ﺩﺭاﺳﺗﻬﺎ ﻣﻥ ﻛﻝ اﻟﺟﻭاﻧﺏ‪،‬‬
‫ﻭاﻻﺑﺗﻌﺎﺩ ﻋﻥ اﻟﺩﺳﺎﺋﺱ ﻭاﻟﻣﺻﺎﻟﺢ اﻟﺷﺧﺻﻳﺔ اﻟﺿﻳﻘﺔ‪ ،‬ﻭاﻻﻧﺗﺑﺎﻩ ﺇﻟﻰ ﺃﻥ ﻣﺎ ﻳﻌﺭﺽ ﻋﻠﻳﻧﺎ ﻳﻧﺑﻐﻰ ﺃﻥ‬
‫ﻳﻛﻭﻥ ﺧﺎﻟﺻﺎ ﺻﺎﻓﻳﺎ ﻟﻭﺟﻪ هللا ﺗﻌﺎﻟﻰ ﺣﺗﻰ ﻳﺭﺿﻰ هللا ﻭﺭﺳﻭﻟﻪ ‪.‬‬

‫ﻓﻌﻠﻳﻧﺎ ﺗﻭﺧﻰ اﻟﺣﺫﺭ ﻣﻥ ﻭﺳﻳﻁ اﻟﺳﻭء ﻭﻗﺩ ﺃﺭﺷﺩﻧﺎ ﺳﺎﺑﻘﺎ ﻭﻻزاﻝ ﺇﺭﺷﺎﺩﻩ ﻓِﻳﻧﺎ ﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ‬
‫ﺣﻳﻥ ﻗﺎﻝ‪:‬‬
‫ﻭﺣﺎﺫﺭﻭا ﻣﻥ ﻭﺳﻳﻁ اﻟﺳﻭء ﺑﻳﻧﻛﻡ‬
‫ﻭﺃﻳﻘظﻭا ِﻫﻣ ًَّﺔ ﻓﻳﻬﺎ ﺭﻳﺎﺣﻳﻧﻰ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً‪:‬‬
‫ﺗﺻﺎﻓﺣﻭا ﺑﻝ ﺃﻣﻳﻁﻭا اﻟﺳﻭء ﺑﻳﻧﻛﻡ‬
‫ِﺑﻘُﺭ َﺑ ِﺔ اﻟﻭُ ﺩ ﻻ ﻗُﺭﺑﻰ اﻟﻘﺭاﺑﻳﻥ‬

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‫ﻓﻌﻥ ﺃﺑﻰ ﺃﻳﻭﺏ ﺃﻧﻪ ﻗﺎﻝ ﺳﻣﻌﺕ ﻧﺑﻰ هللا ﻳﻘﻭﻝ ﴿ﻣﺎ ﺑﻌﺙ هللا ﻣﻥ ﻧﺑﻰ ﻭﻻ ﻛﺎﻥ ﺑﻌﺩﻩ ﺧﻠﻳﻔﺔ ﺇﻻ ﻟﻪ‬
‫ﺑﻁﺎﻧﺗﺎﻥ ﺑﻁﺎﻧﺔ ﺗﺄﻣﺭ ﻩ ﺑﺎﻟﻣﻌﺭﻭﻑ ﻭﺗﻧﻬﺎﻩ ﻋﻥ اﻟﻣﻧﻛﺭ ﻭﺑﻁﺎﻧﺔ ﻻ ﺗﺄﻟﻭﻩ ﺧﺑﺎﻻ ﻓﻣﻥ ﻭﻗﻰ ﺑﻁﺎﻧﺔ اﻟﺳﻭء ﻓﻘﺩ‬
‫ﻭﻗﻰ﴾[‪.]10‬‬

‫ﻓﻌﻠﻰ اﻟﻣﺳﺋﻭﻝ ﺃﻥ ﻳﺗﺣﻘﻕ ﺑﻣﺎ ُﺗ ْﻠﻘِﻰ ﺇﻟﻳﻪ ﺑﻁﺎﻧﺗﻪ ﺣﺗﻰ ﻳﺑﺣﺙ ﻋﻧﻪ ﻭﻳﺗﺄﻛﺩ ﺗﻣﺎﻡ اﻟﺗﺄﻛﻳﺩ ﻣﻥ ﺻﺣﺔ‬
‫اﻟﻣﻌﻠﻭﻣﺔ ‪ ..‬ﺑﻝ ﻋﻠﻳﻪ ﺃﻥ َﻳ َّﺗ ِﺧ َﺫ ﻟِﺳِ ﺭِّ ِﻩ ﺛِﻘﺔ ﻣﺄﻣﻭﻧﺎ ً َﻓﻁِ ﻧﺎ ً ﻋﺎﻗﻼً ‪ ..‬ﻷﻥ اﻟﻣﺻﻳﺑﺔ ﺇﻧﻣﺎ ﺗﺩﺧﻝ ﻋﻠﻰ اﻟﻣﺳﺋﻭﻝ‬
‫اﻟﻣﺄﻣﻭﻥ ﻣﻥ ﻗﺑﻭﻝ ﻗﻭﻝ ﻏﻳﺭ ﻣﻭﺛﻭﻕ ﺑﻪ ﺇﺫ ﻛﺎﻥ ﻫﻭ َﺣﺳِ ﻥ اﻟظﻥ ﻓﻳﻠزﻣﻪ اﻟ َﺗﺛﺑﺕ ﻭاﻟ َﺗﺩَﺑﺭ ‪..‬ﻭﻛﻣﺎ ﻗﻳﻝ‬
‫(ﻭاﺣﺫﺭ ﺑﻁﺎﻧﺔ اﻟﺳﻭء ‪ ..‬ﻓﺈﻧﻬﻡ ﻳﺭﻳﺩﻭﻥ ﻣﺎﻟﻙ ﻭﻳﻘﺭّﺑﻭﻥ ﻣﻥ اﻟﻧﺎﺭ ﻟﺣﻣﻙ ﻭﺩﻣﻙ ‪ ..‬ﻓﺎﺣﻔظ ُﺗﺣﻔظ ﻭاﺗﻕ‬
‫هللا) ﻓﻧﺳﺄﻝ هللا اﻟﺳﻼﻣﺔ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫ﻗﺎﻝ﴿ ﻣﺎ ﺫﺋﺑﺎﻥ ﺟﺎﺋﻌﺎﻥ ﺃﺭﺳﻼ ﻓﻰ ﻏﻧﻡ ﺑﺄﻓﺳﺩ ﻟﻬﺎ ﻣﻥ ﺣﺭص اﻟﻣﺭء ﻋﻠﻰ اﻟﻣﺎﻝ ﻭاﻟﺷﺭﻑ ﻟﺩﻳﻧﻪ﴾[‪]19‬‬
‫ﻭاﻟﺷﺭﻑ اﻟﻣﻌﻧﻰ ﻫﻧﺎ ﻫﻭ ﺣﺏ اﻟﺭﻳﺎﺳﺔ‪.‬‬

‫ﻓﻣﻥ ﺃﺭاﺩ اﻟﺳﻠﻭﻙ ﺇﻟﻰ هللا ﻓﻌﻠﻳﻪ اﻧﺗزاﻉ ﺣﺏ اﻟﺭﻳﺎﺳﺔ ﻣﻥ ﻗﻠﺑﻪ ﻷﻧﻬﺎ ﻣﻧﺎﻗﺿﺔ ﻟﻠﺳﻳﺭ ﺇﻟﻰ هللا‪ ،‬ﻭﺗﺻﻔﻳﺔ‬
‫ﺭﻭﺣﻪ ﻣﻥ ﺣﺏ اﻟﺗﺭﺃﺱ ﻷﻗﺭاﻧﻪ ‪ ..‬ﻭﺗﻧﻘﻳﺔ ﺩﻣﻪ ﻣﻥ ﺷﻬﻭﺓ اﻟﺗﻘﺩﻡ ﻋﻠﻳﻬﻡ‪ ،‬ﺑﻝ ﻛﻥ اﻟﺫﻟﻳﻝ ﻓﻰ ﺳﻠﻭﻛﻙ ﻭﻻ‬
‫ﺗﺭﻯ ﻟﻙ ﻗﻳﻣﺔ ‪ ..‬ﻭاﺧﺩﻡ ﺃﺑﻧﺎء اﻟﻁﺭﻳﻘﺔ ُﺗﺧﺩﻡ‪ ،‬ﻭﻛﻔﺎﻙ ﻓﺧﺭاً ﺇﻥ ﺭﺿﻭﻙ ُﺧ َﻭ ْﻳﺩِﻣﺎ ً ‪ ..‬ﻓﺣﻘﺎ ً ﺇﻥ اﻟﺧﻭﻳﺩﻡ ﺣﻘﻪ‬
‫ﺿ ِﻡ ‪ ..‬ﻭاﻫﺗﻡ ﺑﺻﻼﺡ ﻧﻔﺳﻙ ﺑﺩﻻ ﻣﻥ ﺻﻼﺡ ﺣﺎﻝ اﻵﺧﺭﻳﻥ ﻭﻻ ُﺗ َﻧﺻِّﺏ ﻧﻔﺳﻙ ﻣﻛﺎﻥ اﻟﺭاﻋﻰ ‪..‬‬ ‫ﻻ ُﻳ ْﻬ َ‬
‫ﻷﻥ اﻟﻧﺟﺎﺓ ﻓﻰ اﻻﺗﺑﺎﻉ ﻭاﻟﻬﻼﻙ ﻓﻰ اﻻﺑﺗﺩاﻉ ‪ ..‬ﻓﺩﻋﻭا اﻟﺭاﻋﻰ ﻳﻘﻭﺩ ﺇﻟﻰ اﻟﺛﻭاﺏ ‪...‬‬

‫ﻓﺣﻘﺎ ‪..‬‬
‫ﺣﺿﺭا ﺣﻝ ﻛﻡ ﺑﺩا ﺑﺑﻭاﺩﻯ‬

‫ﻭﺻﻠﻰ اﻟﻠﻬﻡ ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬

‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ ‪ ...‬ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

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 ‫[‪ ]2‬اﻷﻧﺑﻳﺎء ‪291‬‬
‫[‪ ]1‬ﺷﻌﺏ اﻹﻳﻣﺎﻥ ﻟﻠﺑﻳﻬﻘﻰ ﻭاﻟﺩاﺭﻣﻰ ﻓﻰ ﺳﻧﻧﻪ‬
‫[‪ ]1‬اﻟﺻﺣﻳﺣﻳﻥ ﻭﻣﺳﻧﺩ ﺃﺣﻣﺩ ﻭاﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﻧﺳﺎﺋﻰ ﻭاﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﺑﻳﻬﻘﻰ‬
‫[‪ ]0‬ﻣﺳﻧﺩ ﺃﺣﻣﺩ ﻭاﻟﺗﺭﻣﺫﻯ ﻭاﺑﻥ ﻣﺎﺟﻪ ﻭﺃﺑﻭ ﺩاﻭﺩ‬
‫[‪ ]1‬اﻟﺻﺣﻳﺣﻳﻥ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ‬
‫[‪ ]4‬ﺟﻣﻊ اﻟﺟﻭاﻣﻊ ﻟﻠﺳﻳﻭﻁﻰ ﻭﻣﺳﻧﺩ اﻟﺷﻬﺎﺏ ﻟﻠﻘﺿﺎﻋﻰ‬
‫[‪ ]1‬اﻷﻧﺑﻳﺎء ‪90 ، 91‬‬
‫[‪ ]9‬اﻟﻌﻧﻛﺑﻭﺕ ‪1‬‬
‫[‪ ]0‬اﻧظﺭ ﺳﻧﻥ اﺑﻥ ﻣﺎﺟﻪ ﻭاﻟﺗﺭﻣﺫﻯ ﻭاﻟﺩاﺭﻣﻰ ﻓﻰ ﺳﻧﻧﻪ ﻭاﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﻧﺳﺎﺋﻰ ﻭﻣﺳﻧﺩ ﺃﺣﻣﺩ‬
‫[‪ ]29‬اﻟﺑﻘﺭﺓ ‪211‬‬
‫[‪ ]22‬ﺻﺣﻳﺢ اﻟﺑﺧﺎﺭﻯ ﻭﺳﻧﻥ اﺑﻥ ﻣﺎﺟﻪ‬
‫[‪ ]21‬ﻁﻪ ‪09‬‬
‫[‪ ]21‬اﻧظﺭ اﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﻧﺳﺎﺋﻰ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ ﻭﻣﺳﻧﺩ ﺃﺣﻣﺩ‬
‫[‪ ]20‬اﻷﺣزاﺏ ‪12‬‬
‫[‪ ]21‬اﻟﻧﺣﻝ ‪01‬‬
‫[‪ ]24‬ﻫﻭﺩ ‪221‬‬
‫[‪ ]21‬اﻟﺟﻥ ‪21 ، 24‬‬
‫[‪ ]29‬اﻧظﺭ اﻟﺗﺭﻣﺫﻯ ﻭﺃﺑﻭ ﺩاﻭﺩ‬
‫[‪ ]20‬اﻧظﺭ ﺳﻧﻥ اﻟﺗﺭﻣﺫﻯ ﻭاﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﺑﻳﻬﻘﻰ ﻭاﻟﻣﻌﺟﻡ اﻷﻭﺳﻁ ﻭاﻟﻛﺑﻳﺭ ﻟﻠﻁﺑﺭاﻧﻰ‬
‫[‪ ]19‬اﻧظﺭ اﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﺑﻳﻬﻘﻰ ﻭاﻟﻣﻌﺟﻡ اﻟﺻﻐﻳﺭ ﻟﻠﻁﺑﺭاﻧﻰ ﻭﺟﻣﻊ اﻟﺟﻭاﻣﻊ ﻟﻠﺳﻳﻭﻁﻰ‬
‫[‪ ]12‬اﻧظﺭ ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ ﻭﻣﺳﻧﺩ اﻟﺷﻬﺎﺏ ﻟﻠﻘﺿﺎﻋﻰ‬
‫[‪ ]11‬ﻣﺳﻧﺩ ﺃﺣﻣﺩ ﻭاﻟﺳﻳﻭﻁﻰ ﻓﻰ ﺟﻣﻊ اﻟﺟﻭاﻣﻊ‬
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 ‫[‪ ]11‬اﻟﺻﺣﻳﺣﻳﻥ ﻭاﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﺑﻳﻬﻘﻰ‬
‫[‪ ]10‬اﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ ﻭاﻟﺳﻳﻭﻁﻰ ﻓﻰ ﺟﻣﻊ اﻟﺟﻭاﻣﻊ ﻭﻣﺳﻧﺩ اﻟﺑزاﺭ‬
‫[‪ ]11‬اﻧظﺭ اﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ ﻭﻣﺳﻧﺩ ﺃﺣﻣﺩ ﻭاﺑﻥ ﻣﺎﺟﻪ ﻓﻰ ﺳﻧﻧﻪ‬
‫[‪ ]14‬ﻳﻭﻧﺱ ‪41‬‬
‫[‪ ]11‬اﻧظﺭ ﺳﻧﻥ اﺑﻥ ﻣﺎﺟﻪ ﻭﻣﺳﻧﺩ ﺃﺣﻣﺩ‬
‫[‪ ]19‬ﺳﻧﻥ اﺑﻥ ﻣﺎﺟﻪ ﻭاﻧظﺭ اﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ ﻭﺻﺣﻳﺢ اﺑﻥ ﺣﺑﺎﻥ‬
‫[‪ ]10‬اﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﺑﻳﻬﻘﻰ ﻭاﻟﻧﺳﺎﺋﻰ ﻭاﻧظﺭ ﺻﺣﻳﺢ اﻟﺑﺧﺎﺭﻯ ﻭﻣﺳﻧﺩ ﺃﺣﻣﺩ‬
‫[‪ ]19‬ﻣﺳﻧﺩ ﺃﺣﻣﺩ ﻭﺳﻧﻥ اﻟﺗﺭﻣﺫﻯ ﻭاﻟﺩاﺭﻣﻰ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء السابﻊ من شهر ﺃبريل ﻋاﻡ ‪0252‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻷﺣﺑﺎﺏ ﻣﻥ ﻛﻝ ﻣﻛﺎﻥ ‪ ..‬اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ ‪ ..‬ﻭﺑﻌﺩ ‪..‬‬

‫ﻙ اﻷَﻳَّﺎ ُﻡ‬
‫اﻟﺣﻣ ُﺩ هلل ﺑﺎﺭئ اﻷﺭﻭاﺡ ﻭاﻟﻧﺳﻡ‪ ،‬ﻭﻣﻘﺩﺭ اﻷﺭزاﻕ ﻟألﻣﻡ‪ ،‬اﻟﻘﺎﺋﻝ ﻓﻰ ﻣﺣﻛﻡ اﻟﻛﺗﺎﺏ ﴿ َﻭﺗ ِْﻠ َ‬
‫ﺎﺱ﴾[‪ ]2‬ﻭاﻟﺻﻼﺓ ﻭاﻟﺳﻼﻡ ﻋﻠﻰ ﺧﻳﺭ اﻷﻧﺎﻡ ﻛﺎﺷﻑ اﻟﺿﺭ ﻭﻣزﻳﺢ اﻟﺳﻘﺎﻡ‪ ،‬ﺃﺣﻣﺩ اﻟﻣﺣﻣﻭﺩ‬ ‫اﻭﻟ ُ َﻬﺎ َﺑﻳ َْﻥ اﻟ َّﻧ ِ‬
‫ُﻧ َﺩ ِ‬
‫ﻗﺭﻧﻰ ﺛﻡ اﻟﺫﻳﻥ‬ ‫ِ‬ ‫ﺭاﺝ ﻳﺭﺗﺟﻳ ِﻪ ﻻ ﻳُﺭﺩ‪ ،‬اﻟﻘﺎﺋﻝ ﴿ﺧﻳ ُﺭ اﻟﻘﺭﻭﻥ‬
‫اﻟﻣﺧﺻﻭص ﺑﺎﻟﺫاﺕ ﻣﻥ اﻷزﻝ ﺇﻟﻰ اﻷﺑﺩ‪ ،‬ﻓﻛﻝ ٍ‬
‫َﻳﻠُﻭﻧﻬﻡ ﺛﻡ اﻟﺫﻳﻥ َﻳﻠُﻭﻧﻬﻡ ﺛﻡ اﻟﺫﻳﻥ َﻳﻠُﻭﻧﻬﻡ﴾[‪ ]1‬ﻭاﻟﻘﺭﻭﻥ ﻟﻳﺱ اﻟﻣﻘﺻﻭﺩ ﻣﻧﻬﺎ اﻷﻳﺎﻡ ﻭاﻟﺳﻧﻭﻥ‪ ،‬ﻭﻟﻛﻥ ﻳﻘﺻﺩ‬
‫ﺑﻬﺎ ﻣﻥ ﻋﺎش ﻓﻳﻬﺎ ﻣﻥ ﺁﺩﻣﻳﻳﻥ‪ ،‬ﻷﻥ اﻟﺣﺿﺎﺭﺓ ﺗﻛﻭﻥ ﻓﻰ ﺃﺳﻣﻰ ﻣﻌﺎﻧﻳﻬﺎ ﺣﻳﻧﻣﺎ ﻳﻛﻭﻥُ اﻟ ُﺧﻠُﻕ اﻟﻛﺭﻳ ُﻡ ﺳﻳﺩاً‬
‫ﻙ ﻟَ َﻌﻠَﻰ ُﺧﻠ ُ ٍﻕ‬ ‫ﻓﻳﻬﺎ‪ ،‬ﻭ َﻣﻥ ﻏﻳﺭ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ اﻟﻣﻣﺩﻭﺡ ﺑﻛﻼﻡ هللا اﻟﻌظﻳﻡ ﻓﻰ اﻟﻘﺭﺁﻥ اﻟﻌظﻳﻡ ﴿ َﻭﺇِ َّﻧ َ‬
‫ﻋَظِ ٍﻳﻡ﴾[‪ ]1‬ﻭﻫﻭ ﺻﺎﺣﺏ اﻟﺭﺳﺎﻟﺔ اﻟﺧﺎﺗﻣﺔ اﻟﺫﻯ ﺃﺟﻣﻝ ﻭﺻﻔﻬﺎ ﺑﻘﻭﻟﻪ (ﺇﻧﻣﺎ ﺑﻌﺛﺕ ﻷﺗﻣﻡ ﻣﻛﺎﺭﻡ‬
‫اﻷﺧﻼﻕ)[‪ ]0‬ﻭﺗﻣﺎﻡ ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ ﻫﻰ اﻟﺣﺿﺎﺭﺓ ﺑﻌﻳﻧﻬﺎ‪ ،‬ﻷﻥ اﻟﻣﺩﻧﻳﺔ ﻭاﻟﺗﻘﺩﻡ ﻓﻰ اﻟﻌﻣﺭاﻥ ﻭﻣﺎ ﻳﺗﺑﻌﻬﺎ‬
‫ﻑ ﻓﻰ ﻭﺳﺎﺋﻝ اﻟﻌﻳش ﻭاﻟﺭاﺣﺔ‪ ،‬ﺇﺫا ﻛﺎﻧﺕ ﺑﻼ ﺃﺧﻼﻕ ﻓﻬﻰ اﻟﺟﺎﻫﻠﻳﺔ ﺑﻌﻳﻧﻬﺎ‪ ،‬ﺑﻝ ﺃﻥ اﻟ َﺑ َﺩاﻭﺓ ﺧﻳﺭ‬ ‫ﻣﻥ ﺗﺭ ٍ‬
‫ﻣﻧﻬﺎ ﻣﻊ َﺷظﻑ اﻟﻌﻳش[‪ ]1‬ﻭﻛﻣﺎ ﻗﺎﻝ اﻟﻣﺗﻧﺑﻰ‪:‬‬
‫ﻭﻓﻰ اﻟ َﺑ َﺩاﻭ ِﺓ ﺣُﺳْ ﻥ َﻏﻳ ُﺭ َﻣﺟْ ﻠﻭ ِ‬
‫ﺏ‬
‫ﺣُﺳْ ﻥُ اﻟﺣﺿﺎﺭ ِﺓ ﻣﺟﻠﻭﺏ ﺑﺗﻁﺭﻳ ٍﺔ‬

‫ﻭﻟﺫا ﻛﺎﻥ ﺣﺿﻭﺭ اﻟﺣﺑﻳﺏ ﻓﻰ ﺫﻟﻙ اﻟﻘﺭﻥ ﻣﺻﺣﻭﺑﺎ ﺑﺎﻷﻋﻼﻡ ﻣﻥ ﺃﻫﻝ ﺑﻳﺗﻪ ﺃﻭاﻧﻰ اﻹﻣﺩاﺩ ﺫﻭﻯ اﻟﻬﻣﻡ‬
‫ﻟﻠﺧﻠﻕ ﺑﺩﻭﻟﺔ اﻟﺣﺿﺎﺭﺓ اﻷﺧﻼﻗﻳﺔ‪،‬‬‫اﻟﻌﺎﻟﻳﺔ‪ ،‬ﻭاﻟﺭﻭاﺩ ﻣﻥ اﻟﺻﺣﺎﺑﺔ اﻟﻛﺭاﻡ ﺫﻭﻯ اﻷﺧﻼﻕ اﻟﺳﺎﻣﻳﺔ‪ ،‬ﺇﻋﻼﻣﺎ ً َ‬
‫اﻟﺗﻰ اﻧﻁﻠﻘﺕ ﻣﻧﻬﺎ اﻟﺣﺿﺎﺭﺓ اﻟﻌﻠﻣﻳﺔ ﻓﺄﻧﺎﺭﺕ اﻟﻣﺷﺎﺭﻕ ﻭاﻟﻣﻐﺎﺭﺏ‪.‬‬

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‫ﺛﻡ ﻛﺎﻧﺕ اﻟﻣﻭاﻻﺓ ﺑﺎﻟﻘﺭﻥ اﻟﺫﻯ ﻳﻠﻳ ِﻪ ﻣﻥ اﻟﺗﺎﺑﻌﻳﻥ ﻭاﻟﺫﻯ ﻳﻠﻳ ِﻪ ﻣﻥ ﺗﺎﺑﻌﻰ اﻟﺗﺎﺑﻌﻳﻥ‪ ،‬ﻓﺗزاﻳﺩﺕ اﻟﺣﺿﺎﺭﺓُ‬
‫ﺃﺭﺽ ﺟﺩﻳﺩﺓ‪ ،‬ﻛﺎﻧﺕ اﻷﺧﻼﻕ‬‫ٍ‬ ‫ﻧﺿﺎﺭ ًﺓ ﺑﺎﻟﺳﻳﺭ ﻋﻠﻰ ُﺧﻁﻰ اﻟﺳﺎﺑﻘﻳﻥ‪ ،‬ﻣﺗﺑﻌﻳﻥ ﻏﻳﺭ ﻣﺑﺗﺩﻋﻳﻥ‪ ،‬ﻓﺈﺫا ﺗﻡ ﻓﺗﺢ‬
‫ً‬
‫ﻭﺳﻳﻠﺔ ﻟﻠﻭﺻﻭﻝ ﻟﻛﻝ‬ ‫اﻟﺣﻣﻳﺩﺓ‪ ،‬ﺃﺳﺑﻕ ﻣﻥ اﻟﺳﻳﻭﻑ ﻗﺗﺎﻻً ﺿﺩ اﻟﺟﺎﻫﻠﻳﺔ اﻷﺧﻼﻗﻳﺔ‪ ،‬ﻭﻛﺎﻧﺕ اﻟﻌﺑﺎﺩاﺕ‬
‫ﻓﺿﻳﻠﺔ‪ ،‬ﻭﻟﻡ ﺗﻛﻥ ﻏﺎﻳﺔ‪ ،‬ﻭﺇﻻ ﻛﺎﻧﺕ اﻟﺑﺩاﻳﺔ ﻟﻁﺭﻳﻕ اﻟﻐﻭاﻳﺔ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫ﺎﺭ ُﻛ ْﻡ ﺃَﻥْ‬ ‫ِﻳﻥ ﻟَ ْﻡ ُﻳ َﻘﺎ ِﺗﻠُﻭ ُﻛ ْﻡ ﻓِﻰ اﻟ ِّﺩ ِ‬

‫ﻳﻥ َﻭﻟَ ْﻡ ﻳ ُْﺧ ِﺭﺟُﻭ ُﻛ ْﻡ ﻣِﻥْ ِﺩ َﻳ ِ‬ ‫ﻳﻘﻭﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﴿ﻻ َﻳ ْﻧ َﻬﺎ ُﻛ ُﻡ َّ‬
‫هللا ُ َﻋ ِﻥ اﻟَّﺫ َ‬
‫ﻳﻥ﴾[‪ ]4‬ﻗﺎﻝ اﻹﻣﺎﻡ اﺑﻥ ﻋﺟﻳﺑﺔ ﻓﻰ ﺗﻔﺳﻳﺭﻩ‪ :‬ﺃﻯ ﻻ ﻳﻧﻬﺎﻛﻡ‬ ‫هللا ُﻳﺣِﺏ ْاﻟ ُﻣ ْﻘﺳِ ﻁِ َ‬ ‫َﺗ َﺑﺭﻭ ُﻫ ْﻡ َﻭ ُﺗ ْﻘﺳِ ُ‬
‫ﻁﻭا ﺇِﻟَﻳ ِْﻬ ْﻡ ﺇِﻥَّ َّ َ‬
‫اﻟﺑﺭ ﺑﻬﺅﻻء اﻟﻣﺷﺭﻛﻳﻥ ﻭﺗﻘﺿﻭا ﺇﻟﻳﻬﻡ ﺑﺎﻟﻌﺩﻝ ﻭﻻ ﺗظﻠﻣﻭﻫﻡ‪ ،‬ﻓﺈﺫا ﻧﻬﺎﻧﺎ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻋﻥ اﻟظﻠﻡ ﻓﻰ‬ ‫ﻋﻥ ِ‬
‫ﺣﻕ اﻟﻣﺷﺭﻙ‪ ،‬ﻓﻛﻳﻑ ﻓﻰ ﺣﻕ اﻟﻣﺳﻠﻡ؟!! ﻭﺭ ُِﻭﻯ ﺃﻥ «ﻗُ َﺗﻳﻠ َﺔ ﺑﻧﺕ ﻋﺑﺩ اﻟﻌزﻯ» ﻭﻫﻰ ﻣﺷﺭﻛﺔ ﺟﺎءﺕ‬
‫زاﺋﺭ ًﺓ ﺑﻧﺗﻬﺎ «اﻟﺳﻳﺩﺓ ﺃﺳﻣﺎء ﺑﻧﺕ اﻟﺻﺩﻳﻕ» ﺑﻬﺩاﻳﺎ‪ ،‬ﻓﻠﻡ ﺗﻘﺑﻠﻬﺎ‪ ،‬ﻭﻟﻡ ﺗﺄﺫﻥ ﻟﻬﺎ ﺑﺎﻟﺩﺧﻭﻝ‪ ،‬ﻓﻧزﻟﺕ ﻫﺫﻩ‬
‫اﻵﻳﺔ‪ ،‬ﺑﻝ ﻭﺃﻣﺭﻫﺎ ﺭﺳﻭ ُﻝ هللا ﺃﻥ ﺗﻘﺑﻝ اﻟﻬﺩاﻳﺎ ﻣﻧﻬﺎ ﻭ ُﺗ ْﻛ ِﺭﻣ َﻬﺎ ﻭ ُﺗﺣْ ﺳﻥ ﺇﻟﻳﻬﺎ‪.‬‬

‫ﻗﺎﻝ اﻹﻣﺎﻡ اﻟﻘﺷﻳﺭﻯ‪َ :‬ﻣﻥ ﻛﺎﻥ ﻓﻳﻬﻡ ﺣُﺳﻥ ُﺧﻠﻕ ﺃﻭ ﻟﻠﻣﺳﻠﻣﻳﻥ ﻣﻧﻬﻡ ِﺭ ْﻓﻕ‪ ،‬ﺃُﻣﺭﻭا ﺑﺎﻟﻣﻼﻳﻧﺔ ﻣﻌﻬﻡ‪ ،‬ﻭﺷﺎﻫﺩ‬
‫ﻫﺫﻩ اﻟﺟﻣﻠﺔ ﻗﻭﻟﻪ (ﺇﻥَّ هللا ﻳُﺣﺏ اﻟﺭِّ ﻓﻕ ﻓﻰ اﻷﻣﺭ ﻛﻠﻪ)[‪ ]1‬ﻭﻫﺫا ﻓﻳﻣﺎ ﻻ ﺿﺭﺭ ﻓﻳﻪ ﻟﻠﻣﺳﻠﻣﻳﻥ‪.‬‬

‫ﻭﻗﺎﻝ (ﺑ ُ‬
‫ُﻌﺛﺕ ﺑﻣﺩاﺭاﺓ اﻟﻧﺎﺱ)[‪ ]9‬ﻭﺃﻭﺭﺩ اﻟﺑﻳﻬﻘﻰ ﺃﻥ ﺳﻬﻝ اﻟﺗﺳﺗﺭﻯ ﻗﺎﻝ‪:‬‬
‫ﺇﻥ ﻣﺩاﺭاﺗﻬﻡ ﺻﺩﻗﺔ‪ ،‬ﻭﻣﺩاﺭاﺓ اﻟﻭاﻟﺩ ﻓﺭﻳﺿﺔ‪ ،‬ﻭﻣﺩاﺭاﺓ ﺫﻭﻯ اﻷﺭﺣﺎﻡ ﺳُﻧﺔ‪ ،‬ﻭﻣﺩاﺭاﺓ اﻟﺳﻠﻁﺎﻥ ﻁﺎﻋﺔ‪،‬‬
‫ﻭﻣﺩاﺭاﺓ ﺃﻫﻝ اﻟﺑﺩﻉ ﻣﺩاﻫﻧﺔ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫اﻧظﺭﻭا ﺇﻟﻰ ﻗﻭﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻟﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ ﻭﺳﻳﺩﻧﺎ ﻫﺎﺭﻭﻥ ﻋﻠﻳﻬﻣﺎ اﻟﺳﻼﻡ‪ ،‬ﻋﻧﺩﻣﺎ ﺫﻫﺑﺎ ﺇﻟﻰ‬
‫ﻓﺭﻋﻭﻥ ﻭﻫﻭ ﻳﺩﻋﻰ اﻷﻟﻭﻫﻳﺔ‪ ،‬ﻭﺭﻏﻡ ﺫﻟﻙ ﺃﻣﺭﻫﻣﺎ ﺳﺑﺣﺎﻧﻪ ﺑﻣﻼﻁﻔﺗﻪ ﻓﻘﺎﻝ ﴿ َﻓﻘُﻭﻻ ﻟَ ُﻪ َﻗ ْﻭﻻً ﻟَّ ِّﻳ ًﻧﺎ﴾[‪.]0‬‬

‫ﻭﻗﺩ َﻋ ّﺩ اﻹﻣﺎﻡ اﻟﺳﻬﺭﻭﺭﺩﻯ ﻓﻰ «اﻵﺩاﺏ» ﻣِﻥ ُﺭﺧص اﻟﺻﻭﻓﻳﺔ‪:‬‬

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‫اﻟﺗﻛﻠﻑ ﻣﻊ ﺃﺑﻧﺎء اﻟﺩﻧﻳﺎ ﻭاﻟﺭﺅﺳﺎء ﻭاﻟﺳﻼﻁﻳﻥ ﻭاﻟﻘﻳﺎﻡ ﻟﻬﻡ‪ ،‬ﻭﺣﺳﻥ اﻹﻗﺑﺎﻝ ﻋﻠﻳﻬﻡ‪ ،‬ﻭاﻷﺩﺏ ﻓﻰ ﺫﻟﻙ ﺃﻻّ‬
‫ﻳﻛﻭﻥ ﻁﻣﻌﺎ ً ﻓﻰ ﺩﻧﻳﺎﻫﻡ‪ ،‬ﻭﻻ اﺗﺧﺎﺫ ﺟﺎﻩ ﻋﻧﺩﻫﻡ‪ ،‬ﻓﻛﺎﻥ َﻳﺩﺧﻝ ﻋﻠﻳﻪ ﺳﺎﺩاﺕ ﻗﺭﻳش َﻓﻳُﻛﺭﻣﻬﻡ‪ ،‬ﻭ ُﻳ ِﺟﻠَّﻬﻡ‪،‬‬
‫ﻓﺄﻛﺭﻣﻭﻩ)[‪.]29‬‬
‫ِ‬ ‫ﻗﻭﻡ‬
‫ﻭﻳُﺣﺳﻥ ﻣﺟﺎﻟﺳﺗﻬﻡ‪ ،‬ﻭﺑﺫﻟﻙ ﻭﺻَّﻰ ﺭﺳﻭﻝ هللا ﺣﻳﺙ ﻗﺎﻝ (ﺇﺫا ﺃﺗﺎﻛﻡ ﻛﺭﻳ َﻡ ٍ‬

‫ﻭﻛﺫﻟﻙ ﻣﻌﺎﻣﻠﺔ اﻟﻣﻠﻭﻙ ﻭاﻟﻭُ ﻻﺓ ﻋﻠﻰ ﻫﺫا اﻟﺳﺑﻳﻝ‪ ،‬ﻓﺈﺫا ﻋﺎﻣﻠﺕ اﻟﻣﻠﻭﻙ ﻭاﻟﺳﻼﻁﻳﻥ ﺑﻣﻌﺎﻣﻠﺔ اﻟﺭﻋﻳﺔ‪،‬‬
‫ﻓﻘﺩ اﺳﺗﺧﻔﻔﺕ ﺑﺣﻕ اﻟﺳﻠﻁﺎﻥ‪ ،‬ﻭﻛﻳﻑ ﻳﺟﻭز ﺃﻥ ﺗﺳﺗﺧﻑ ﺑﺣﻘﻪ‪ ،‬ﻭﻗﺩ ﻗﺎﻝ (اﻟﺳﻠﻁﺎﻥ ظﻝ هللا ﻓﻰ اﻷﺭﺽ‬
‫ﻓﻣﻥ ﺃﻛﺭﻣﻪ‪ ،‬ﺃﻛﺭﻣﻪ هللا‪ ،‬ﻭﻣﻥ ﺃﻫﺎﻧﻪ‪ ،‬ﺃﻫﺎﻧﻪ هللا)[‪ ]22‬ﺑﻪ َﺗﺳ ُﻛﻥ اﻟﻧﻔﻭﺱ‪ ،‬ﻭ ُﺗﺟﻣﻊ اﻷﻣﻭﺭ‪.‬‬

‫ﻭﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻯ ﺇﺑﺭاﻫﻳﻡ اﻟﺩﺳﻭﻗﻰ‪ ،‬ﺻﺎﺣﺏ اﻟﻁﺭﻳﻕ اﻟﺫﻯ ﻧﻬﺗﺩﻯ ﺑﺄﻧﻭاﺭﻩ ﻓﻰ ﺩﻳﺎﺟﻳﺭ اﻟﺟﻬﻝ‬
‫اﻷﺧﻼﻗﻰ ’ﺇﺫا ﺟﺋﺗﻡ ﺑﺎﻷﻗﻭاﻝ ﻭﺟﺎء اﻟﻌﺟﻡ ﺑﺎﻷﻓﻌﺎﻝ ﻓﻬﻡ ﺃﺣﻕ ﺑﻣﺣﻣ ٍﺩ ﻣﻧﻛﻡ‘‪ .‬ﻭاﻷﻓﻌﺎﻝ ﻫﻰ اﻟﺗﺧﻠﻕ ﺑﻣﺎ‬
‫ﺟﺎء ﺑﻪ اﻟﺣﺑﻳﺏ ‪ ،‬ﻭاﻷﻗﻭاﻝ ﺇﻧﻣﺎ ﻫﻰ اﻟﺗﺷﺩﻕ ﻭاﻟﺗﻌﻠﻕ ﺑﻣﺎ ﻗﺎﻝ ‪ ،‬ﻭﻟﺫا ﻭﺟﺩﻧﺎ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻣﻭﻻﻧﺎ‬
‫اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ ﻗﺩ ﺭﻓﻊ ﺭاﻳﺔ اﻟﻌﻠﻡ ﻣﻊ اﻷﺧﻼﻕ ﺟﻧﺑﺎ ﺇﻟﻰ ﺟﻧﺏ‪ ،‬ﻓﻣﺎ ﻛﺎﻥ ﻣﻧﻪ ﺇﻻ‬
‫ﻗﻭﻝ ﻋﻠﻳﻡ ﻭﻓﻌﻝ ﺣﻠﻳﻡ‪ ،‬ﻭﺳﺎﺭ ﻋﻠﻰ ﺩﺭﺑﻪ ﺇﻣﺎﻡ ﺣﻛﻳﻡ‪ ،‬ﻫﻭ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ اﻟﺫﻯ ﻗﺎﻝ ﻓﻰ ﺧﻁﺎﺑﻪ‬
‫اﻟﺳﻧﻭﻯ ﻋﺎﻡ ‪:1991‬‬
‫(ﻭ َﻣﻥ ﻗﺎﻝ ﺃﻥ ﺩَﻭﺭ ﺭﺳﻭﻝ هللا ﻗﺩ اﻧﺗﻬﻰ ﺑﺎﻧﺗﻘﺎﻟﻪ ﺇﻟﻰ اﻟﺭﻓﻳﻕ اﻷﻋﻠﻰ ﻓﻘﺩ ﺿﻝ ﺿﻼﻻً ﺑﻌﻳﺩاً‪ ،‬ﻭاﻟﻌﻳﺎﺫ‬
‫ﺑﺎهلل‪ ،‬ﻭﻧﺣﻥ ﻫﻧﺎ ُﻧ َﺫ ِّﻛﺭ اﻷﻣﺔ ﺑﺑﻌﺽ ﻭظﺎﺋﻑ اﻟﺣﺑﻳﺏ اﻟﺗﻰ ﻭﺭﺩﺕ ﻓﻰ ﺁﻳﺔ ﻭاﺣﺩﺓ ﻣﻥ اﻟﺫﻛﺭ اﻟﺣﻛﻳﻡ‪ ،‬اﻟﺫﻯ‬
‫ﻧزﻝ ﺇﺟﻣﺎﻟ ُﻪ ﻭﺗﻔﺻﻳﻠ ُﻪ ﻋﻠﻰ اﻟﺣﺑﻳﺏ‪ ،‬ﻭﻣﻥ ﺃﺟﻝ اﻟﺣﺑﻳﺏ‪ ،‬ﺇﺫ ﻳﻘﻭﻝ ﻋز ﻣﻥ ﻗﺎﺋﻝ ﴿ َﻳﺎ ﺃَﻳ َﻬﺎ اﻟ َّﻧ ِﺑﻰ ﺇِ َّﻧﺎ‬
‫هللا ِﺑﺈِ ْﺫ ِﻧ ِﻪ َﻭﺳِ َﺭاﺟً ﺎ ُﻣ ِﻧﻳﺭً ا﴾[‪ ]21‬ﻓﺎﻟﺷﺎﻫﺩ ﻋﻠﻰ اﻷﻣﺔ ﻛﻳﻑ‬ ‫ﺃَﺭْ َﺳ ْﻠ َﻧﺎ َ‬
‫ﻙ َﺷﺎ ِﻫ ًﺩا َﻭ ُﻣ َﺑ ِّﺷﺭً ا َﻭ َﻧ ِﺫﻳﺭً ا • َﻭ َﺩاﻋِ ﻳًﺎ ﺇِﻟَﻰ َّ ِ‬
‫َﺗﺻِ ﺢ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺃﻣﺗ ِﻪ ﻭﻗﺩ اﻧﻘﻁﻌﺕ ﺻﻠﺗ ِﻪ ﺑﻣﻭﺗﻪِ؟!! ﻭ َﻣﻥ ﻗﺎﻝ ﺃﻥ اﻟﺳﺭاﺝ اﻟﻣﻧﻳﺭ اﻟﺫﻯ ﻳﺳﺗﻣﺩ ﻧﻭﺭﻩ‬
‫ﻭﺭ ِﻩ َﻭﻟَ ْﻭ َﻛ ِﺭ َﻩ ْاﻟ َﻛﺎ ِﻓﺭ َ‬
‫ُﻭﻥ﴾[‪.]21‬ﺃﻫـ‬ ‫ﻣﻥ اﻟﻧﻭﺭ اﻹﻟﻬﻰ ﻳُﻁﻔﺄ ﴿ َﻭ َّ‬
‫هللا ُ ُﻣﺗِﻡ ُﻧ ِ‬

‫ﻭﻟﺫا ‪ ..‬ﺑﺩﺃﺕ اﻟﺣﺿﺎﺭﺓ اﻹﺳﻼﻣﻳﺔ ﻓﻰ اﻹزﺩﻫﺎﺭ ﻓﻰ ظﺎﻫﺭ اﻷﻣﺭ‪ ،‬ﺑﻌﺩ ﺃﻥ اﻣﺗألﺕ اﻟﻘﻠﻭﺏ ﻭاﻷﺭﻭاﺡ‬
‫ﺑﺎﻟﺣﺿﻭﺭ اﻷﺧﻼﻗﻰ ﻟألﻧﻭاﺭ اﻟﻣﺣﻣﺩﻳﺔ‪ ،‬ﻭ َﻧﺿﺣﺕ ﻋﻠﻰ اﻷﺑﺩاﻥ ﺗﺻﺭﻓﺎ ً ﻭﺳﻠﻭﻛﺎ ً‪.‬‬

‫ﻭﺧﻼﺻﺔ ﻣﺎ ﺫﻛﺭﻩ اﺑﻥ ﺧﻠﺩﻭﻥ ﻗﺎﻝ‪:‬‬

‫َﺑﻌﺙ ﺃﺑﻭ ﺟﻌﻔﺭ اﻟﻣﻧﺻﻭﺭ ﺇﻟﻰ ﻣﻠﻙ اﻟﺭﻭﻡ ﺃﻥ ﻳﺑﻌﺙ ﺇﻟﻳﻪ ﺑﻛﺗﺏ اﻟﺗﻌﺎﻟﻳﻡ ﻣﺗﺭﺟﻣﺔ‪ ،‬ﻓﺑﻌﺙ ﺇﻟﻳﻪ ﺑﻛﺗﺎﺏ‬
‫ﺇﻗﻠﻳﺩﺱ‪ ،‬ﻭﺑﻌﺽ ﻛﺗﺏ اﻟﻁﺑﻳﻌﻳﺎﺕ‪ ،‬ﻓﻘﺭﺃﻫﺎ اﻟﻣﺳﻠﻣﻭﻥ ﻭاﻁﻠﻌﻭا ﻋﻠﻰ ﻣﺎ ﻓﻳﻬﺎ‪ ،‬ﻭازﺩاﺩﻭا ﺣﺭﺻﺎ ﻋﻠﻰ‬
‫َّ‬
‫اﻟظﻔﺭ ﺑﻣﺎ ﺑﻘﻰ ﻣﻧﻬﺎ‪.‬‬

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‫ﻭﺟﺎء اﻟﺧﻠﻳﻔﺔ ﻫﺎﺭﻭﻥ اﻟﺭﺷﻳﺩ ﻣﻥ ﺑﻌﺩ ﺫﻟﻙ‪ ،‬ﻭﻛﺎﻧﺕ ﻟﻪ ﻓﻰ اﻟﻌﻠﻡ ﺭﻏﺑﺔ‪ ،‬ﻓﺄﻭﻓﺩ اﻟﺭﺳﻝ ﺇﻟﻰ َﻣﻠﻙ اﻟﺭﻭﻡ‪،‬‬
‫ﻓﻰ اﺳﺗﺧﺭاﺝ ﻋﻠﻭﻡ اﻟﻳﻭﻧﺎﻧﻳﻳﻥ‪ ،‬ﻭاﻧﺗﺳﺎﺧﻬﺎ ﺑﺎﻟﺧﻁ اﻟﻌﺭﺑﻰ‪ ،‬ﻭﺑﻌﺙ اﻟﻣﺗﺭﺟﻣﻳﻥ ﻟﺫﻟﻙ‪ ،‬ﻓﺄﺧﺫ ﻣﻧﻬﺎ‬
‫ﻭاﺳﺗﻭﻋﺏ‪ ،‬ﻭﻋﻛﻑ ﻋﻠﻳﻬﺎ اﻟ ُﻧظﺎﺭ ﻣﻥ ﺃﻫﻝ اﻹﺳﻼﻡ‪َ ،‬‬
‫ﻭﺣﺫﻗﻭا ﻓﻰ ﻓﻧﻭﻧﻬﺎ‪ ،‬ﻭاﻧﺗﻬﺕ ﺇﻟﻰ اﻟﻐﺎﻳﺔ ﺃﻧظﺎﺭﻫﻡ‬
‫ﻓﻳﻬﺎ‪.‬‬

‫ﻭﻛﺎﻥ ﻣﻥ ﺃﻛﺎﺑﺭﻫﻡ‪ :‬ﺃﺑﻭ ﻧﺻﺭ اﻟﻔﺎﺭاﺑﻰ‪ ،‬ﻭﺃﺑﻭ ﻋﻠﻰ ﺑﻥ ﺳﻳﻧﺎ ﻓﻰ اﻟﻣﺷﺭﻕ‪ ،‬ﻭاﻟﻘﺎﺿﻰ ﺃﺑﻭ اﻟﻭﻟﻳﺩ ﺑﻥ‬
‫ﺭﺷﺩ‪ ،‬ﻭاﻟﻭزﻳﺭ ﺃﺑﻭ ﺑﻛﺭ ﺑﻥ اﻟﺻﺎﻧﻊ ﺑﺎﻷﻧﺩﻟﺱ‪ ،‬ﻭﻗﺩ ﺑﻠﻐﻭا اﻟﻐﺎﻳﺔ ﻓﻰ ﻫﺫﻩ اﻟﻌﻠﻭﻡ‪ ،‬ﻭﻗﺩ ﺃﺟزﻝ اﻟﺭﺷﻳﺩ‬
‫اﻟﻌﻁﺎء ﻟﻛﻝ ﻛﺎﺗﺏ ﻳُﺅﻟﻑ ﺗﺄﻟﻳﻔﺎ َﻳﻔُﻭﻕ ﻓﻳﻪ ﻋﻣﺎ ﻭﺻﻝ ﺇﻟﻰ ﺃﻳﺩﻯ اﻟﻧﺎﺱ ﻣﻥ اﻟﻌﻠﻭﻡ اﻟﻣﺗﺭﺟﻣﺔ‪ ،‬ﻓﻘﺩ ﺭﺻﺩ‬
‫ﻭزﻥ اﻟﻛﺗﺎﺏ ﺑﺎﻟﺫﻫﺏ اﻟﻌﺭاﻗﻰ اﻟﺧﺎﻟص‪.‬ﺃﻫـ‬

‫ﻭظﻬﻭﺭ اﻟﺣﺿﺎﺭﺓ ﻛﻣﺎ ﻗﻠﻧﺎ ﻟﻳﺱ ﻭﻟﻳﺩ اﻟﺻﺩﻓﺔ ﺃﻭ اﻹﺟﺗﻬﺎﺩ ﺑﻝ ﻟﻬﺎ ﻗﻭاﻋﺩ ﺗﺄﺳﺳﺕ ﻋﻠﻳﻬﺎ‪َ ،‬ﻭ ْﻟﻧﺫﻛﺭ َﺑﻌﺽ‬
‫اﻷﻣﺛﻠﺔ ﻋﻠﻰ ﺫﻟﻙ‪:‬‬
‫ﻟﻣﺎ َﻗ ِﺩ َﻡ ﻫﺎﺭﻭﻥ اﻟﺭﺷﻳﺩ اﻟﻣﺩﻳﻧﺔ َﺑﻌﺙ اﻟ َﺑﺭﻣﻛﻰ ﺇﻟﻰ اﻹﻣﺎﻡ ﻣﺎﻟﻙ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻗُﻝ ﻟﻪ اﺣﻣﻝ ﻟﻰ اﻟﻛﺗﺎﺏ‬
‫اﻟﺫﻯ ﺻﻧﻔﺗﻪ ﺣﺗﻰ ﺃﺳﻣﻌﻪ ﻣﻧﻙ‪ ،‬ﻓﻭﺟﺩ ﻣﻥ ﺫﻟﻙ اﻹﻣﺎﻡ ﻣﺎﻟﻙ ﻭاﻏﺗﻡ‪ ،‬ﻭﻗﺎﻝ ﻟﻠﺑﺭﻣﻛﻰ ﺃَﻗﺭﺋﻪ اﻟﺳﻼﻡ ﻭﻗﻝ ﻟﻪ‪:‬‬
‫ﺇﻥ اﻟﻌﻠﻡ ﻳُزاﺭ ﻭﻻ َﻳزﻭﺭ‪ ،‬ﻭﺇﻥ اﻟﻌﻠﻡ ﻳُﺅﺗﻰ ﻭﻻ َﻳﺄﺗﻰ‪.‬‬

‫ﻳﻘﺽ ﺣﺎﺟﺗﻪ‪ ،‬ﻓﻭﻗﻑ ﻳﻭﻣﺎ ً ﻋﻠﻰ اﻟﺑﺎﺏ‪ ،‬ﻓﻠﻣﺎ‬ ‫ﺣﺎﺟﺔ ﻋﻧﺩ ﻫﺎﺭﻭﻥ اﻟﺭﺷﻳﺩ‪ ،‬ﻓﻠﻡ ِ‬ ‫ً‬ ‫ﻭﺫﻛﺭ ﺃﻥ ﻳﻬﻭﺩﻳﺎ ً ﻛﺎﻧﺕ ﻟ ُﻪ‬ ‫ُ‬
‫اﺗﻕ هللا ﻳﺎ ﺃﻣﻳﺭ اﻟﻣﺅﻣﻧﻳﻥ! ﻓﻧزﻝ ﻫﺎﺭﻭﻥ ﻋﻥ ﺩاﺑﺗﻪ ﻭﺧﺭ ﺳﺎﺟﺩاً‪،‬‬ ‫ﺧﺭﺝ ﻫﺎﺭﻭﻥ ﻭﻗﻑ ﺑﻳﻥ ﻳﺩﻳﻪ ﻭﻗﺎﻝ‪ِ :‬‬
‫ﻓﻠﻣﺎ َﺭ َﻓﻊ َﺭﺃﺳﻪ ﺃﻣﺭ ﺑﺣﺎﺟﺗ ِﻪ َﻓﻘُﺿِ َﻳﺕ‪ ،‬ﻓﻘﻳﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﻣﻳﺭ اﻟﻣﺅﻣﻧﻳﻥ‪ ،‬ﻧزﻟﺕ ﻋﻥ ﺩاﺑﺗﻙ ﻟﻘﻭﻝ ﻳﻬﻭﺩﻯ! ﻗﺎﻝ‪:‬‬
‫ﺎﻹ ْﺛ ِﻡ َﻓ َﺣﺳْ ُﺑ ُﻪ َﺟ َﻬ َّﻧ ُﻡ َﻭﻟَ ِﺑ ْﺋ َ‬
‫ﺱ ْاﻟ ِﻣ َﻬﺎ ُﺩ﴾[‪.]20‬‬ ‫ﺗﺫﻛﺭﺕ ﻗﻭﻝ هللا ﺗﻌﺎﻟﻰ ﴿ َﻭﺇِ َﺫا ﻗِﻳ َﻝ ﻟَ ُﻪ ا َّﺗ ِﻕ َّ َ َ‬
‫هللا ﺃ َﺧ َﺫ ْﺗ ُﻪ ْاﻟﻌ َِّزﺓُ ِﺑ ْ ِ‬

‫ﻭﻣﻥ ﺗﻠﻙ اﻷﻣﺛﻠﺔ ﻧﺭﻯ ﻛﻳﻑ ﻛﺎﻥ ُﺧﻠﻕ اﻟﺭﺷﻳﺩ ﻣﻊ اﻟﻘﺭﺁﻥ ﺑﺎﻟﺭﻏﻡ ﺃﻥ اﻟﺫﻯ ﺃﻣﺭﻩ ﺑﺗﻘﻭﻯ هللا ﻳﻬﻭﺩﻯ‪،‬‬
‫ﻭﻛﻳﻑ اﺣﺗﺭﻡ ﻋﺎﻟﻡ اﻟﻣﺩﻳﻧﺔ ﻭﺭﺃﻳﻪ ﻭﻫﻭ ﺃﺣﺩ ﺭﻋﺎﻳﺎﻩ‪ ،‬ﻫﺫا ﻫﻭ اﻟ ُﺧﻠُﻕ اﻟﺫﻯ ﻛﺎﻧﺕ ﺑﻪ ﺣﺿﺎﺭﺓ ﻗﻠﺏ اﻟﺭﺷﻳﺩ‬
‫ﻭﺭﻭﺣﻪ‪ ،‬ﻓﺳﻣﺕ اﻟﺣﺿﺎﺭﺓ اﻹﺳﻼﻣﻳﺔ ﻋﻠﻰ ﻳﺩﻳﻪ ﻓﻰ اﻟﻌﻠﻭﻡ ﻭاﻟﺻﻧﺎﻋﺎﺕ ﻭاﻟﻔﻧﻭﻥ‪ ،‬ﻭﻟﻛﻥ ﻛﻳﻑ اﻟﺳﺑﻳﻝ‬
‫ﺇﻟﻰ ﺫﻟﻙ ﻓﻰ زﻣﺎﻧﻧﺎ؟ ﻓﻧﺟﺩ اﻟﺳﺑﻳﻝ ﻓﻰ ﻛﻠﻣﺔ ﻟﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﺣﻳﺙ ﻗﺎﻝ‪:‬‬
‫اﻟﻣﺷﺎﻳﺦ ﻫﻡ اﻟﺧﺑﺭاء اﻟﺫﻳﻥ ﻳﻭﺻﻠﻭﻥ اﻟﻧﺎﺱ ﺇﻟﻰ ﺑﺭ اﻷﻣﺎﻥ‪ ،‬ﻭﻫﻡ اﻟﺫﻳﻥ َﻳﺳﻭﻗﻭﻥ اﻷﺭﻭاﺡ ﺇﻟﻰ اﻟﻣأل‬
‫اﻷﻋﻠﻰ‪ ،‬ﻣﻊ ﻛﻝ اﻟﺗﻭﻓﻳﻕ ﻓﻰ ﺣﻳﺎﺗﻧﺎ اﻟﻌﻣﻠﻳﺔ‪.‬‬

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‫ﻓﺎﻟﻣﺷﺎﻳﺦ ﻫﻡ اﻟﺫﻳﻥ ﻳﻌﻁﻭﻥ اﻟﻣﺭﻳﺩ ﻧﻭﺭاً ﻓﻰ اﻟﻘﻠﺏ اﻟﺫﻯ ﻳﺳﺗﻁﻳﻊ ﺃﻥ ﻳﺳﻳﺭ ﺑﻪ ﻓﻰ ظﻠﻣﺎﺕ اﻷﺭﺽ‪،‬‬
‫ﺎﺱ﴾[‪ ]21‬ﻓﻳﺗﺭﺣﻝ اﻟﻣﺭﻳﺩ ﺇﻟﻰ‬‫ﺎﻥ َﻣ ْﻳ ًﺗﺎ َﻓﺄَﺣْ َﻳ ْﻳ َﻧﺎﻩُ َﻭ َﺟ َﻌ ْﻠ َﻧﺎ ﻟَ ُﻪ ُﻧﻭﺭً ا َﻳ ْﻣﺷِ ﻰ ِﺑ ِﻪ ﻓِﻰ اﻟ َّﻧ ِ‬
‫ﻛﻣﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪﴿ :‬ﺃَ َﻭ َﻣﻥْ َﻛ َ‬
‫ُﻙ ْاﻟ َﻳ ْﻭ َﻡ َﺣﺩِﻳﺩ﴾[‪ ]24‬ﺛﻡ ﻳﺗﺭﺣﻝ ﺇﻟﻰ‬
‫ﺻﺭ َ‬ ‫ﻙ ﻏِ َﻁﺎ َء َ‬
‫ﻙ َﻓ َﺑ َ‬ ‫اﻟﺗﻧﻭﻳﺭ ﺛﻡ ﺇﻟﻰ اﻟﻛﺷﻑ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ َﻓ َﻛ َﺷ ْﻔ َﻧﺎ َﻋ ْﻧ َ‬
‫ﻙ َﻓ ْﺗﺣً ﺎ ﻣ ُِﺑﻳ ًﻧﺎ﴾[‪.]21‬‬‫اﻟﻔﺗﺢ ﺛﻡ اﻟﻔﺗﺢ اﻟﻣﺑﻳﻥ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ ﺳﺑﺣﺎﻧﻪ ﴿ﺇِ َّﻧﺎ َﻓ َﺗﺣْ َﻧﺎ َﻟ َ‬

‫ﻭﻫﻛﺫا ﻋﻧﺩﻣﺎ ﻳﺗﺗﻠﻣﺫ اﻟﻣﺭﻳﺩ ﻋﻠﻰ ﻳﺩ ﺷﻳﺦ ﻣﺭﺷﺩ‪ ،‬ﻳﻔﺗﺢ هللا ﻋﻠﻳﻪ ﺑﺷﺗﻰ ﺃﻧﻭاﻉ اﻟﻌﻠﻭﻡ اﻹﻟﻬﻳﺔ ﻭاﻟﻣﻌﺎﺭﻑ‬
‫اﻟﺭﺑﺎﻧﻳﺔ‪ ،‬ﺣﺗﻰ ﻳﺗﻌﻠﻡ اﻟﻌﻠﻡ اﻟﻠﺩﻧﻰ اﻟﻭﻫﺑﻰ ‪ ..‬ﻭﻗﺩ ﻗﺎﻝ ﺃﺣﺩ اﻟﺻﺎﻟﺣﻳﻥ‪:‬‬
‫ﺃﺧﺫﺗﻡ اﻟﻌﻠﻡ ﻣﻥ ﻣﻳﺕ ﻋﻥ ﻣﻳﺕ ‪ ..‬ﺃﻣﺎ ﻧﺣﻥ ﻓﺄﺧﺫﻧﺎ ﻋﻠﻣﻧﺎ ﻣﻥ اﻟﺣﻰ اﻟﺫﻯ ﻻ ﻳﻣﻭﺕ‪.‬‬

‫ﻭﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻭاﺻﻔﺎ ً ﺷﻳﺧﻪ اﻟﺩﺳﻭﻗﻰ ﺃﺑﻭ اﻟﻌﻭﻧﻳﻥ‪:‬‬

‫ُﻛﻝ َﺭ ٍ‬
‫اﺝ َﻳﺭْ َﺗ ِﺟﻳ ِﻪ ﻻ ﻳ َُﺭ ْﺩ‬
‫ﺇِ َّﻧ ُﻪ ْاﻟ َﻣﺄْﻣُﻭ ُﻝ ﻋِ ْﻧﺩِﻯ ﺳِ ﺭﻩُ‬

‫ﻓﺈﻥ ﻛﺎﻥ ﻫﺫا ﻫﻭ ﻣﻔﻬﻭﻡ اﻟﺣﺿﺎﺭﺓ‪ ،‬ﻓﻣﺎ اﻟﺫﻯ َﻳﻬ ِْﻭﻯ ﺑﺎﻹﻧﺳﺎﻥ ﻣﻥ ﻗﻣﻡ اﻟﺣﺿﺎﺭﺓ ﺇﻟﻰ ﻗﺎﻉ اﻟﺗﺧﻠﻑ؟‬

‫ﺇﻥ اﻟﻣﺗﺄﻣﻝ ﻟﻠﺗﺎﺭﻳﺦ اﻟﺑﺷﺭﻯ‪ ،‬ﻳﺟﺩ ﺃﻭﻝ ﺟﺭﻳﻣﺔ ﺑﺳﺑﺏ ﺭﻏﺑﺔ ﻗﺎﺑﻳﻝ ﻓﻰ ﺃﺧﺫ ﻣﺎ ﻟﻳﺱ ﻣﻥ ﺣﻘﻪ ﺑﺎﻟﻘﻭﺓ‪،‬‬
‫ﻭﻫﻭ اﻋﺗﺩاء ﻋﻠﻰ ﺣﻘﻭﻕ اﻵﺧﺭ‪ ،‬ﻭﻛﺎﻥ ﻫﺫا اﻵﺧﺭ ﺃﺧﻳﻪ ﻫﺎﺑﻳﻝ‪ ،‬ﻭﻛﺎﻥ ﺃﻭﻝ اﻋﺗﺩاء ﻋﻠﻰ اﻟﺣﻘﻭﻕ ﻓﻰ‬
‫ﺗﺎﺭﻳﺦ اﻟﺑﺷﺭﻳﺔ‪.‬‬

‫ﻭﻓﻰ ظﻝ اﻟﺗﺷﺎﺑﻙ ﻓﻰ اﻟﻣﻭﺿﻭﻋﺎﺕ ﻭاﻟﻘﻭاﻧﻳﻥ اﻟﺩﻳﻧﻳﺔ ﻭاﻟﻣﺩﻧﻳﺔ‪ ،‬ﻭﻓﻰ ظﻝ اﺧﺗﻼﻑ اﻟﻘﻳﻡ ﻭاﻟﻌﺎﺩاﺕ‬
‫ﻭاﻟﺗﻘﺎﻟﻳﺩ ﻭاﻷﻋﺭاﻑ اﻟﺣﺩﻳﺛﺔ‪ ،‬اﺧﺗﻠﻁ اﻷﻣﺭ ﻋﻠﻰ اﻟﻧﺎﺱ ﻟﻳﺱ ﻓﻰ ﺗﻁﺑﻳﻕ اﻟﻘﺎﻧﻭﻥ ﻓﺣﺳﺏ‪ ،‬ﺑﻝ ﻓﻰ ﻁﺭﻕ‬
‫اﻹﺛﺑﺎﺕ‪ ،‬ﺑﻝ ﻓﻰ ﺗﺟﺭﻳﻡ اﻟﻔﻌﻝ ﺫاﺗﻪ‪.‬‬

‫ﺑﺩﻥ ﺑﺎﻟﻘﻭﺓ‪ ،‬ﺃﻭ‬

‫ﻧﻔﺱ ﺃﻭ ٍ‬ ‫ٍ‬ ‫ﻣﺎﻝ ﺃﻭ‬
‫ﻭﻟﻛﻥ اﻟﻔﻁﺭﺓ اﻟﺳﻠﻳﻣﺔ ﺗﺄﺑﻰ اﻟظﻠﻡ‪ ،‬ﻭﺗﺄﺑﻰ ﺃﺧﺫ ﺣﻘﻭﻕ اﻟﻐﻳﺭ‪ ،‬ﻣﻥ ٍ‬
‫اﻹﻋﺗﺩاء ﻋﻠﻳﻪ ﻧﻔﺳﻳﺎ ً ﺃﻭ ﺑﺩﻧﻳﺎً‪ ،‬ﺳﻭاء ﺑﺎﻟﻘﻭﺓ ﺃﻭ اﻟﺗﺣﺎﻳﻝ‪ ،‬ﻭﺗﻠﻙ ﺩاﺋﺭﺓ ﺛﺎﺑﺗﺔ اﻟﻣﺭﻛز ﻭ ُﻧﺳﻣﻳﻬﺎ (اﻹﻧﺳﺎﻧﻳﺔ)‬
‫ﻭﻣﻬﻣﺎ ﻁﺎﻝ اﻟﻘُﻁﺭ ﺃﻭ ﻗﺻﺭ ﺃﻭ اﺧﺗﻠﻑ‪ ،‬ﻓﺈﻧﻙ ﺩاﺧﻝ ﻣﺣﻳﻁ اﻟﺩاﺋﺭﺓ ﺫاﺗﻬﺎ‪ ،‬ﻛﺎﺧﺗﻼﻓﻧﺎ ﻓﻰ اﻟﺗﻔﺎﺻﻳﻝ ﺃﻭ‬

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‫اﻷﻭﻟﻭﻳﺎﺕ‪ ،‬ﻭﻟﻛﻥ اﻟﻣﺑﺩﺃ ﻻ ﺧﻼﻑ ﻋﻠﻳﻪ‪ ،‬ﻛﻘﺗﻝ اﻟﻧﻔﺱ ﺃﻭ ﺗﻌﺫﻳﺏ اﻟﻁﻔﻝ ﺃﻭ اﻻﻋﺗﺩاء ﻋﻠﻰ اﻟﻧﺑﺎﺕ‬
‫ﻭاﻟﺣﻳﻭاﻥ‪.‬‬

‫ﻭﺗزاﻣﻧﺎ ً ﻣﻊ ﺗﻁﺑﻳﻕ اﻟﻧظﺭﻳﺎﺕ ﻭﻋﻣﻭﻣﻬﺎ ظﻬﺭﺕ اﻟﻔﺟﻭاﺕ‪ ،‬ﻓﺣﺎﻭﻝ ﺃﺻﺣﺎﺑﻬﺎ ﺇﻳﺟﺎﺩ ﺣﻠﻭﻝ ﻭاﻫﻳﺔ‬
‫ﺑﺎﻟﺗﺣﺩﺙ ﻭاﻟﺗﺷﺩﻕ ﺑﺣﻘﻭﻕ اﻹﻧﺳﺎﻥ‪ ،‬ﻭﺣﻘﻭﻕ اﻟﻣﺭﺃﺓ ﻭﺣﻘﻭﻕ اﻟﻁﻔﻝ‪ ،‬ﺇﻟﻰ ﺁﺧﺭ ﺗﻠﻙ اﻟﺣﻘﻭﻕ اﻟﺗﻰ ﻧظﻣﻭا‬
‫ﻟﻬﺎ اﻟﺩﺳﺎﺗﻳﺭ ﻭﺃﺳﺳﻭا ﻟﻬﺎ اﻟﻣﻧظﻣﺎﺕ‪ ،‬ﻭﻟﻛﻧﻬﺎ ﺑﻣﺛﺎﺑﺔ اﻟﺳُﻡ ﻓﻰ اﻟﻌﺳﻝ‪ ،‬ﻓﻣﻧظﻣﺎﺕ ﺣﻘﻭﻕ اﻹﻧﺳﺎﻥ ﻛﺎﻥ‬
‫اﻟﺧﺻﻡ ﻓﻳﻬﺎ ﻫﻭ اﻟﺣﻛﻡ‪ ،‬ﻳﻔﺭﻕ ﺑﻳﻥ ﺇﻧﺳﺎﻥ ﻭﺇﻧﺳﺎﻥ ﺁﺧﺭ‪ ،‬ﻭﺣﻘﻭﻕ اﻟﻣﺭﺃﺓ ﻻ ﻳﻘﺎﺑﻠﻬﺎ ﺣﻘﻭﻕ ﻟﻠﺭﺟﻝ‪،‬‬
‫ﻭﺣﻘﻭﻕ اﻟﻁﻔﻝ ﻓﻰ اﻟﺭﺿﺎﻋﺔ اﻟﻁﺑﻳﻌﻳﺔ ﻳﻘﺎﺑﻠﻪ ﺣﻕ اﻟﻣﺭﺃﺓ ﻓﻰ ﺇﺭﺿﺎﻋﻪ ﺻﻧﺎﻋﻳﺎ ﺇﺫا ﺧﺎﻓﺕ ﻋﻠﻰ ﺟﻣﺎﻟﻬﺎ‬
‫ﻙ اﻟﺗﻰ ﺃﻋﻁﺕ اﻹﻧﺳﺎﻥ ﻛﻔﺎﻟﺔ ﻛﻠﺏ ﻭاﻹﻧﻔﺎﻕ ﻋﻠﻳﻪ ﺑﺩﻻً ﻣﻥ ﻛﻔﺎﻟﺔ ﻳﺗﻳﻡ‪.‬‬
‫ﺣﻘﻭﻕ ﺗﻠ َ‬
‫ٍ‬ ‫ﻭﺃﻧﺎﻗﺗﻬﺎ‪ ،‬ﻓﺄﻯ‬

‫ﻭﻟﻛﻧﺎ ﻧﻘﻭﻝ ﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺣﻕ ﻭاﺣﺩ ﻫﻭ (اﻟﺣﻕ ﻓﻰ هللا) ﻟﻳﺱ ﻫﻧﺎﻙ ﺣﻘﻭﻕ ﻟﻠﻣﺭﺃﺓ ﺃﻭ‬
‫اﻹﻧﺳﺎﻥ ﺃﻭ اﻟﺣﻳﻭاﻥ‪ ،‬ﻓﺗﺟزﺋﺔ اﻟﺣﻕ ﻫﺭﻭﺏ ﻣﻥ ﺣﺿﺎﺭﺓ اﻷﺧﻼﻕ‪ ،‬ﺃﻧظﺭﻭا ﺇﻟﻰ ﺣﻕ اﻟﺟﺎﺭ اﻟﺫﻯ ﻗﺩ‬
‫ﻳﻛﻭﻥ ﻋﻠﻰ ﺩﻳﻥ ﻏﻳﺭ ﺩﻳﻧﻙ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺧﻼﻑ ﻣﻌﻙ ﻷﻯ ﺳﺑﺏ ﻣﻥ اﻷﺳﺑﺎﺏ‪ ،‬ﻓﻛﻝ ﻫﺫا ﻻ ﻳﻣﻧﻌﻙ ﻣﻥ ﺗﺄﺩﻳﺔ‬
‫ﺣﻘﻪ‪ ،‬ﻭﻗﺩ ﻗﺎﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ (ﺃﺗﺩﺭﻭﻥ ﻣﺎ ﺣﻕ اﻟﺟﺎﺭ؟ ﺇﻥ اﺳﺗﻌﺎﻥ ﺑﻙ ﺃﻋﻧﺗﻪ‪ ،‬ﻭﺇﻥ اﺳﺗﻘﺭﺿﻙ‬
‫ﺃﻗﺭﺿﺗﻪ‪ ،‬ﻭﺇﺫا اﻓﺗﻘﺭ ﻋﺩﺕ ﻋﻠﻳﻪ‪ ،‬ﻭﺇﻥ ﻣﺭﺽ ﻋﺩﺗﻪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ اﺗﺑﻌﺕ ﺟﻧﺎزﺗﻪ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﻪ ﺧﻳﺭ ﻫﻧﺄﺗﻪ‪،‬‬
‫ﻭﺇﻥ ﺃﺻﺎﺑﺗﻪ ﻣﺻﻳﺑﺔ ﻋزﻳﺗﻪ)[‪.]29‬‬

‫ﻫﺫا ﻫﻭ ﺣﻘﻪ ﻓﻰ هللا ﺑﻐﻳﺭ ﻋﻠﺔ ﻭﻻ ﺳﺑﺏ‪ ،‬ﻷﻥ اﻟﻌﻠﻝ ﻭاﻷﺳﺑﺎﺏ ﻗﺩ ﺗﻧﻔﻰ اﻟﺣﻕ ﻭﺗﻌﻁﻳﻙ اﻟﻌﺫﺭ ﺑﻌﺩﻡ‬
‫ﻗﻳﺎﻣﻙ ﺑﻬﺫا اﻟﺣﻕ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ُﻳ َﻛ ِﺎﺑ ُﺭ َﺟ ْﻬﻼً ﻓِﻰ َﺷ َ‬
‫ـﺭاﺋ ِِﻊ َﺭﺑِّـ ِﻪ‬
‫ْﻥ اﻷَ َﻛ ِﺎﺑ ِﺭ ُﻛﻝ َﻣﻥْ‬‫َﻭ َﻳﺻْ ُﻐ ُﺭ ﻓِﻰ َﻋﻳ ِ‬

‫ﻭﻗﺩ ﻗﺎﻝ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻓﻰ ﺧﻁﺎﺑﻪ ﻋﺎﻡ ‪:1992‬‬

‫اﺧﻭاﻧﻰ ‪ ..‬اﺧﻭاﺗﻰ‪ ..‬ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

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‫ﻭﻧﺣﻥ ﻧﻌﺑﺭ ﺇﻟﻰ اﻷﻟﻔﻳﺔ اﻟﺛﺎﻟﺛﺔ ‪ ..‬ﺇﻟﻰ ﻋﺻﺭ اﻟﻌﻭﻟﻣﺔ اﻟﺛﻘﺎﻓﻳﺔ ﺣﻳﺙ زﻭاﻝ اﻟﺣﺩﻭﺩ ﺃﻣﺎﻡ اﻟﻔﻛﺭ‬
‫اﻹﻧﺳﺎﻧﻰ‪ ،‬ﻭزﻭاﻝ ﺳﻳﻁﺭﺓ اﻟﺩﻭﻟﺔ ﻭﺳﻳﺎﺩﺗﻬﺎ ﻋﻠﻰ اﻟﺛﻘﺎﻓﺔ ﻭاﻟﻌﻠﻭﻡ‪ ،‬ﻓﺈﻧﻧﺎ ﻧﺟﺩ ﺃﻥ ﻣﻭاﺟﻬﺔ اﻟﻐزﻭ اﻟﻔﻛﺭﻯ‪،‬‬
‫ﻭﺇﺩاﺭﺓ ﻋﻣﻠﻳﺎﺕ اﻟﺣﻭاﺭ اﻟﺛﻘﺎﻓﻰ ﻭاﻟﺣﺿﺎﺭﻯ‪ ،‬ﺗﺗﻁﻠﺏ ﻧﻬﺟﺎ ً ﺩﻗﻳﻘﺎ ً ﻭﻣﺗﻘﻧﺎً‪ ،‬ﻳُﻣ ِّﻛﻧﻧﺎ ﻟﻳﺱ ﻓﻰ ﻣﻭاﺟﻬﺔ ﺫﻟﻙ‬
‫اﻟﻐزﻭ اﻟﻔﻛﺭﻯ ﻓﺣﺳﺏ‪ ،‬ﻭﺇﻧﻣﺎ ﻳﻌﻣﻝ ﻋﻠﻰ ﺗﻧظﻳﻡ ﺑﻌﺛﺎ ً ﺣﺿﺎﺭﻳﺎً‪ ،‬ﻳﻌﻛﺱ اﻟﻬﺩﻯ اﻟﻧﺑﻭﻯ اﻟﺷﺭﻳﻑ ﻟﻳزﻳﻝ‬
‫ﺃﺳﺗﺎﺭ اﻟظﻼﻡ ﻓﻰ ﺗﻠﻙ اﻷﺻﻘﺎﻉ ﻣﻥ اﻟﻌﺎﻟﻡ‪ ،‬ﻭﻳﺅﺳﺱ ﻟﺑﻧﺎء ﻋﺎﻟﻡ َﺗﺳﻭﺩﻩ اﻟﻣﺣﺑﺔ ﻭاﻷﻟﻔﺔ ﻭاﻟﻌﺩﻝ ‪ ...‬ﺃﻫـ‬

‫ﻭﻧﺣﻥ ﺇﺫ ﻧﺿﺭﺏ اﻷﻣﺛﻠﺔ ﻣﻥ اﻟﻬﺩﻯ اﻟﻧﺑﻭﻯ ﻟﻠﻭﺻﻭﻝ ﺇﻟﻰ اﻟﺑﻌﺙ اﻟﺣﺿﺎﺭﻯ‪ ،‬ﻟﺗﻭﺣﻳﺩ اﻟﺣﻘﻭﻕ ﻟﺗﺻﻳﺭ‬
‫ﺣﻘﺎ ﻭاﺣﺩا‪ ،‬ﻫﻭ (اﻟﺣﻕ ﻓﻰ هللا) ﻟﻠﻭﺻﻭﻝ ﺑﺎﻷﺧﻼﻕ ﺇﻟﻰ ﻣﺭﺗﻘﻰ اﻟﺣﺿﺎﺭﺓ اﻟﺣﻘﻳﻘﻳﺔ ﻭﺇزاﻟﺔ ُﻏﻣﺔ اﻟﺟﻬﺎﻟﺔ‬
‫اﻟﻣﺳﺗﺗﺭﺓ ﺑﺎﻟﻣﺩﻧﻳﺔ اﻟزاﺋﻔﺔ‪.‬‬

‫ﺎﺭ ﻓِﻰ ﻫِﺭَّ ِﺓ َﺭ َﺑ َﻁ ْﺗ َﻬﺎ‪َ ،‬ﻓﻼَ ﻫِﻰ ﺃَ ْﻁ َﻌ َﻣ ْﺗ َﻬﺎ َﻭﻻَ‬

‫ﺕ اﻣ َْﺭﺃَﺓ اﻟ َّﻧ َ‬
‫َﺧ َﻠ ِ‬
‫هللا َﻗﺎ َﻝ (ﺩ َ‬
‫ُﻭﻝ ِ‬‫ﻓ َﻌﻥْ ﺳﻳﺩﻧﺎ ﺃَ ِﺑﻰ ﻫ َُﺭﻳ َْﺭ َﺓ َﻋﻥْ َﺭﺳ ِ‬
‫ﺕ)[‪.]20‬‬ ‫ﺽ َﺣ َّﺗﻰ َﻣﺎ َﺗ ْ‬‫ﺎش اﻷَﺭْ ِ‬
‫ﻫِﻰ ﺃﺭْ َﺳﻠَ ْﺗ َﻬﺎ َﺗﺄَﻛ ُﻝ ﻣِﻥْ َﺧ َﺷ ِ‬

‫ﻭﻋﻥ ﺳﻳﺩﻧﺎ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ﺃﻥ ﺭﺳﻭﻝ هللا ﻗﺎﻝ (ﺑﻳﻧﻣﺎ ﺭﺟﻝ ﻳﻣﺷﻰ ﺑﻁﺭﻳﻕ اﺷﺗﺩ ﻋﻠﻳﻪ اﻟﻌﻁش ﻓﻭﺟﺩ‬
‫ﺑﺋﺭاً ﻓﻧزﻝ ﻓﻳﻬﺎ ﻓﺷﺭﺏ ﺛﻡ ﺧﺭﺝ‪ ،‬ﻓﺈﺫا ﻛﻠﺏ ﻳﻠﻬﺙ ﻳﺄﻛﻝ اﻟﺛﺭﻯ ﻣﻥ اﻟﻌﻁش‪ ،‬ﻓﻘﺎﻝ اﻟﺭﺟﻝ‪ :‬ﻟﻘﺩ ﺑﻠﻎ ﻫﺫا‬
‫اﻟﻛﻠﺏ ﻣﻥ اﻟﻌﻁش ﻣﺛﻝ اﻟﺫﻯ ﺑﻠﻎ ﺑﻰ‪ ،‬ﻓﻧزﻝ اﻟﺑﺋﺭ ﻓﻣأل ﺧﻔﻪ ﻣﺎء ﺛﻡ ﺃﻣﺳﻛﻪ ﺑﻔﻳﻪ ﺣﺗﻰ ﺭﻗﻰ‪ ،‬ﻓﺳﻘﻰ اﻟﻛﻠﺏ‬
‫ﻓﺷﻛﺭ هللا ﻟﻪ ﻓ ُﻐﻔﺭ ﻟﻪ‪ ،‬ﻗﺎﻟﻭا‪ :‬ﻳﺎ ﺭﺳﻭﻝ هللا ﺇﻥ ﻟﻧﺎ ﻓﻰ اﻟﺑﻬﺎﺋﻡ ﻷﺟﺭاً؟ ﻓﻘﺎﻝ ﻓﻰ ﻛﻝ ﺫاﺕ ﻛﺑﺩ ﺭﻁﺑﺔ‬
‫ﺃﺟﺭ)[‪.]19‬‬

‫ﺃﻟﻳﺳﺕ ﻫﺫﻩ اﻟﺣﻘﻭﻕ ﻣﺟﺗﻣﻌﺔ ﻟإلﻧﺳﺎﻥ ﻭاﻟﺣﻳﻭاﻥ ﺑﻝ ﻭﻓﻰ ﻛﻝ ﺫﻯ ﻛﺑﺩ ﺭﻁﺏ ﻓﻰ ﺻﻌﻳﺩ ﻭاﺣﺩ‪ ،‬ﻭاﻧظﺭ‬
‫ﺇﻟﻰ اﻟﺗﺎﺑﻌﻳﻥ ﻛﻳﻑ ﻛﺎﻧﻭا ﻳﻁﺑﻘﻭﻥ ﺗﻠﻙ اﻟﺣﻘﻭﻕ‪.‬‬

‫ﻓﻬﺎ ﻫﻭ ﺳﻳﺩﻯ ﺃﺣﻣﺩ اﻟﺭﻓﺎﻋﻰ ﻗﺩ ﺗﺭﻙ اﻟﻁﺭﻳﻕ اﻟﺳﻬﻝ اﻟﻣﻣﻬﺩ ﻟﻛﻠﺏ ﻭﺳﺎﺭ ﻓﻰ اﻟﻭﺣﻝ‪ ،‬ﻭﻟﻣﺎ ﺳﺄﻟﻪ‬
‫ﻣﺭﻳﺩﻭﻩ ﻟﻣﺎ ﻓﻌﻠﺕ ﺫﻟﻙ؟ ﻗﺎﻝ ﻟﻬﻡ (ﻣﻥ ظﻥ ﺃﻧﻪ ﺃﻓﺿﻝ ﻣﻥ اﻟﻛﻠﺏ ﻓﺎﻟﻛﻠﺏ ﺃﻓﺿﻝ ﻣﻧﻪ)‪.‬‬

‫ﻛﻣﺎ ﺃﻥ اﻟﺣﺑﻳﺏ ﻛﺎﻥ ﻳﺳﺄﻝ ﺃﺳﺭﻯ اﻟﺣﺭﺏ ﺃﻥ ﻳﻔﺗﺩﻭا ﺃﻧﻔﺳﻬﻡ ﻣﻥ اﻷﺳﺭ ﺑﺄﻥ ﻳﻌﻠﻣﻭا ﺃﺣﺩ اﻟﻣﺳﻠﻣﻳﻥ‬
‫اﻟﻘﺭاءﺓ ﻭاﻟﻛﺗﺎﺑﺔ‪ ،‬اﻟﺗﻰ ﻫﻰ ﺑﺩاﻳﺔ اﻟﺭﻗﻰ ﻭاﻟﺣﺿﺎﺭﺓ ﻭاﻟﺗﻌﺎﻣﻝ اﻟﺳﻣﺢ ﺑﻳﻥ اﻟﻧﺎﺱ‪ ،‬اﻟﺫﻯ ﺟﻌﻝ اﻷﺳﻳﺭ‬

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‫ﻭاﻟﻣﺣﺎﺭﺏ اﻟﺳﺎﺑﻕ ﻳﻌﻠﻡ ﻣﻥ ﺃﺳﺭﻩ‪ ،‬ﻓﺗﻧﺷﺄ ﺑﻳﻧﻬﻣﺎ ﻋﻼﻗﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻥ اﻟﻣﻭﺩﺓ ﻭﻋﺭﻓﺎﻥ اﻟﺟﻣﻳﻝ‪،‬‬
‫ﻭﻳﻣﺣﻰ ﻣﺎ ﻛﺎﻥ ﺑﻳﻧﻬﻡ ﻣﻥ ﻋﺩاﻭﺓ ﻭﺑﻐﺿﺎء‪.‬‬

‫ﻭﻟﻘﺩ ﺃظﻠﻧﺎ زﻣﺎﻥ اﺧﺗﻠﻁ اﻟﻣﻌﻘﻭﻝ ﺑﺎﻟﻣﻧﻘﻭﻝ ﻓﺣﺎﺭ ﺃﺭﺑﺎﺏ اﻷﻟﺑﺎﺏ‪ ،‬ﻓﺫا ﺷﺢ ﻣﻁﺎﻉ ﻭﻫﻭﻯ ﻣﺗﺑﻊ‬
‫ﻭﺇﻋﺟﺎﺏ ﻛﻝ ﺫﻯ ﺭﺃﻯ ﺑﺭﺃﻳﻪ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ﺃَﻥَّ َﻣـﻥْ َﻳﺟْ َﻬ ِﻝ اﻟ َّﻧﺻِ َ‬
‫ـﻳﺣ َﺔ ﻳُﺳْ ـﺩِﻯ‬
‫ﺏ ﻓِﻰ ﺃَﻫْ ِﻝ َﻋﺻْ ِﺭﻯ‬
‫ﺏ ْاﻟﻌ َُﺟﺎ ِ‬
‫ﻣِﻥْ َﻋ ِﺟﻳ ِ‬

‫ﻭﻟﻛﻥ اﻟﻧﺻﻳﺣﺔ هلل ﻭﺭﺳﻭﻟﻪ ﻭاﻟﻌظﺔ ﻭاﻟﻌﺑﺭﺓ ﻟﻣﻥ اﺗﻌظ ﻭاﻋﺗﺑﺭ‪ ،‬ﻣﺎ اﻟﺣﺏ ﺳﻬﻝ ﻭاﻟﺗﻣﺣﻳص ﺳُﻧﺔ هللا‬
‫ﻓﻰ ﺧﻠﻘﻪ‪ ،‬ﺣﺗﻰ اﻷﻧﺑﻳﺎء ﻭاﻟﺭﺳﻝ‪ ،‬ﻓﺳﻳﺩﻧﺎ ﻳﻭﺳﻑ ﻋﻠﻳﻪ اﻟﺳﻼﻡ ﻗﺩ ﻣﺭﺕ ﻋﻠﻳﻪ ﺇﻣﺗﺣﺎﻧﺎﺕ ﻋﺩﻳﺩﺓ‪ ،‬ﻓﻣﻥ‬
‫اﻟﺟﺏ‪ ،‬ﺇﻟﻰ ﻓﺗﻧﺔ زﻭﺟﺔ اﻟﻌزﻳز‪ ،‬ﺇﻟﻰ اﻟﺳﺟﻥ‪ ،‬ﺣﺗﻰ ﺟﺎء ﺧﺭﻭﺟﻪ ﻣﻥ اﻟﺳﺟﻥ‪ ،‬ﻟإلﺳﺗﻌﺩاﺩ ﻟﺗﻣﺣﻳص اﻟﺳﺑﻊ‬
‫اﻟﻌﺟﺎﻑ‪ ،‬اﻟﺗﻰ ﺳﻭﻑ ﺗﻌﺻﻑ ﺑﺄﻗﻭاﺕ اﻟﻧﺎﺱ‪ ،‬ﻭﻟﺫا اﺳﺗﻌﺩ ﻣﻥ ﺃﻳﺎﻡ اﻟﺭﺧﺎء ﻷﻳﺎﻡ اﻟﺷﺩﺓ‪ ،‬ﻭﺃﻋﺩ ﻟﻬﺎ اﻟﻌﺩﺓ‬
‫ﺑﺻﺑﺭ ﻭﺟﻠﺩ ﻭﺗﻭﻛﻝ ﻋﻠﻰ هللا‪ ،‬ﻓﻣﺭﺕ ﻋﻠﻳﻪ اﻟﺳﺑﻊ اﻷﻭﻟﻰ ﻓﻰ اﻹﻋﺩاﺩ ﻟﻠﺳﺑﻊ اﻟﻌﺟﺎﻑ اﻟﺗﻰ اﺳﺗﻁﺎﻉ ﺃﻥ‬
‫ﻳﻌﺑﺭ ﺑﺎﻟﻧﺎﺱ ﻓﻳﻬﺎ ﺩﻭﻥ ﺃﻥ ﻳﻘﻧﻁ ﻣﻥ ﺭﺣﻣﺔ هللا‪ ،‬ﻓﺎﻟﻘﻧﻭﻁ ﻣﻥ اﻟﺭﺣﻣﺔ ﻳﺅﺩﻯ ﺑﻣﻥ ﻻ ﻋﻘﻳﺩﺓ ﻟﻪ ﺇﻟﻰ‬
‫اﻹﻧﺗﺣﺎﺭ ﻫﺭﺑﺎ ﻣﻥ ﺳﺊ ﺇﻟﻰ ﺃﺳﻭﺃ‪ ،‬ﺃﻣﺎ اﻟﻣﺅﻣﻧﻭﻥ ﻓﻳﺷﻣﺭﻭﻥ ﻋﻥ ﺳﻭاﻋﺩ اﻟﺟﺩ ﺑﺎﻟﺫﻛﺭ ﻭاﻟﺻﻼﺓ ﻋﻠﻰ‬
‫اﻟﺣﺑﻳﺏ ﻭﺣﺳﻥ اﻹﻋﺗﻘﺎﺩ ﻓﻰ هللا ﻭﺭﺳﻭﻟﻪ‪ ،‬ﻭﻣﺷﺎﻳﺧﻬﻡ اﻟﺫﻳﻥ اﻧﺗﺷﻠﻭﻫﻡ ﻣﻥ ﻏﻳﺎﻫﺏ ﺟﺏ اﻟﻐﻔﻠﺔ ﻭﻣﻥ‬
‫ﺩﻳﺎﺟﻳﺭ اﻟﺟﻬﻝ ﺇﻟﻰ ﻣﻧﺎﺑﻊ اﻟﻌﻠﻡ ﻭاﻟﺫﻛﺭ‪ ،‬ﺑﺩﻻ ﻣﻥ ﺃﻥ ﻳﻧﺳﺏ ﺇﻟﻳﻬﻡ ﻋﻳﻭﺑﻪ ﻭﺃﺧﻁﺎءﻩ ﻭﻓﻳﻪ ﻳﺗﺣﻘﻕ ﻗﻭﻝ‬
‫اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ ‪:‬‬
‫َﻭ َﻣﺎ ﻟ َِز َﻣﺎﻧ َﻧﺎ ﻋﻳﺏ ﺳِ َﻭا َﻧﺎ‬
‫َﻧﻌِﻳﺏُ َز َﻣﺎﻧﻧﺎ ْ‬
‫ﻭاﻟ َﻌﻳﺏُ ﻓﻳ َﻧﺎ‬

‫ﻭﻟﻳﻌﻠﻡ اﻟﺟﻣﻳﻊ ﺃﻥ ﻗﻭﻝ اﻟﺣﺑﻳﺏ ﺣﻕ‪ ،‬ﻭﻫﻭ ﻣظﻠﺗﻧﺎ ﺇﻟﻰ هللا اﻟﺣﻕ‪ ،‬ﻭﺃﻥ اﻟﻣﺭﻳﺩ اﻟﺣﻕ ﻫﻭ اﻟﻣﺅﻣﻥ اﻟﺣﻕ‪،‬‬
‫ﻛﻣﺎ ﺃﺧﺑﺭ اﻟﺣﺑﻳﺏ (اﻹﻳﻣﺎﻥ ﻧﺻﻔﺎﻥ ﻧﺻﻑ ﻓﻰ اﻟﺻﺑﺭ ﻭﻧﺻﻑ ﻓﻰ اﻟﺷﻛﺭ)[‪ ]12‬ﺃﻯ ﺃﻥ اﻟﺿﺟﺭ ﻟﻳﺱ‬
‫ﻣﻥ ﺻﻔﺎﺕ اﻟﻣﺅﻣﻥ ﺑﻝ ﺇﻧﻪ ﻣﻥ ﺳﻭء اﻟظﻥ ﻭاﻟﻌﻳﺎﺫ ﺑﺎهلل‪ ،‬ﻭﺳﻭء اﻟظﻥ ﻳﺅﺩﻯ ﺑﺻﺎﺣﺑﻪ ﺇﻟﻰ ﻧﻛﺭاﻥ اﻟﺟﻣﻳﻝ‬
‫ﻛﻣﺎ ﻗﺎﻝ اﻟﺣﺑﻳﺏ (ﻣﻥ ﻟﻡ ﻳﺷﻛﺭ اﻟﻧﺎﺱ ﻟﻡ ﻳﺷﻛﺭ هللا) ﻭﻳﻘﻭﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ﻙ ﺩَﻋْ َﻭﻯ ْاﻟﻌ ِْﻠ ِﻡ ﺃَ ْﻗ َﺑ ُﺢ ﺗِﺭَّ ِﺓ‬
‫َﻛ َﺫﻟِ َ‬
‫ِﻳﻝ َﻛ ِﺑ َ‬
‫ﻳﺭﺓ‬ ‫ﺃَﻻ ﺇِﻥَّ ُﻧ ْﻛ َﺭ َ‬
‫اﻥ ْاﻟ َﺟﻣ ِ‬

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‫ﺏ ﺧﺎﺷﻌ ٍﺔ ﺧﺎﺿﻌ ٍﺔ (ﺣﺳﻥ اﻟظﻥ ﺑﺎهلل) ﺷﻌﺎﺭاً ﻟﻧﺎ ﻣِﻠﺅ ﺃﻓﺋﺩﺗﻧﺎ‪ ،‬ﻓﺗﻧﺿﺢ‬
‫ﻑ ﺿﺎﺭﻋ ٍﺔ ﻭﻗﻠﻭ ٍ‬
‫ﻭﻟﺫا ﻧﺭﻓﻊ ﺑﺄﻛ ٍ‬
‫ﺃﻟﺳﻧﺗﻧﺎ ﺑﻪ ﺑﻳﻥ اﺧﻭاﻧﻧﺎ ﻭﺃﻫﻠﻳﻧﺎ‪ ،‬ﻓﺎﻟﻭﻫﺎﺏ ﻳﻌﻁﻰ ﺑﻼ ﺣﺳﺎﺏ ﻭﻻ ﺃﺳﺑﺎﺏ ﻭﻟﺗﻛﻥ اﻟﺑﺷﺭﻯ ﻓﺭﺟﺎ ﻟﻬﻣﻭﻣﻧﺎ‬
‫ﻭﺭﻓﻌﺎ ﻟﻬﻣﻣﻧﺎ‪.‬‬

‫ﺃﺣﺑﺎﺑﻧﺎ ﻓﻰ هللا ‪..‬‬

‫ﻟﻘﺩ ﺳﻣﻰ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺻﻭﻓﻳﺔ (ﺃﻫﻝ هللا) ﻷﻥ اﻧﺷﻐﺎﻟﻬﻡ ﺑﺎهلل ﻛﺎﻥ ﻣﻳزﺓ ﻟﻬﻡ‪ ،‬ﻛﺎﺷﺗﻐﺎﻝ ﺃﻫﻝ‬
‫اﻟﺗﺟﺎﺭﺓ ﺑﺎﻟﺗﺟﺎﺭﺓ ﻭاﻧﻐﻣﺎﺳﻬﻡ ﻓﻳﻬﺎ ﺣﺗﻰ ﺳُﻣﻭا ﺑﺎﻟﺗﺟﺎﺭ‪ ،‬ﻓﺎﻟﺗﺳﻣﻰ ﺑـ (ﺃﻫﻝ هللا) ﻳﻭﺟﺏ ﻋﻠﻳﻧﺎ ﺃﻥ ﻳﻛﻭﻥ‬
‫ﻭﺻﻳﺎﻡ‬
‫ٍ‬ ‫ﺗﺧﻠﻘﺎ ً ﻭﻟﻳﺱ ﺗﻌﻠﻘﺎً‪ ،‬ﻓﺎﻟﺗﺧﻠﻕ ﻳﻭﺟﺏ ﻋﻠﻳﻙ ﺃﻥ ﺗﻛﻭﻥ ﻣﺟﺗﻬﺩاً ﻓﻰ ﻛﻝ ﺻﻧﻭﻑ اﻟﻌﺑﺎﺩاﺕ‪ ،‬ﻣﻥ ﺻﻼ ٍﺓ‬
‫ﻭﺫﻛﺭ ﻭﺗﻼﻭ ٍﺓ ﻟﻠﻘﺭﺁﻥ‪ ،‬ﻭﻗﻳﺎﻡ اﻟﺳﺣﺭ ﻟﻠﺗﻌﺑﺩ‪ ،‬ﻓﺎﻟﻛﻳﺱ ﻣﻥ ﺩاﻥ ﻧﻔﺳﻪ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ (اﻟﻛﻳﺱ ﻣﻥ ﺩاﻥ ﻧﻔﺳﻪ‬
‫ٍ‬
‫ﻭﻋﻣﻝ ﻟﻣﺎ ﺑﻌﺩ اﻟﻣﻭﺕ)[‪ ]11‬ﻭﻛﺫﻟﻙ اﻟﻣﻌﺎﻣﻼﺕ ﻣﻥ ﺣﺳﻥ ﺃﺩﺏ ﻭﺭﺣﻣﺔ ﻓﻰ ﺗﻌﺎﻣﻝ ﻭﻋﻭﻥ ﻟﻛﻝ ﻣﻥ‬
‫ﻗﺻﺩﻙ‪ ،‬ﺑﻐﺽ اﻟﻧظﺭ ﻋﻥ ﻧﺳﺑﻪ ﻭﺩﻳﻧﻪ ﻭﺟﻧﺳﻪ‪.‬‬

‫ﻭاﻋﻠﻡ ﺃﻧﻙ ﺣﻳﻥ ﺗﻼﻗﻰ ﺭﺑﻙ ُﺗﺳﺄﻝ ﻋﻥ ﺷﺑﺎﺑﻙ ﻓﻳﻣﺎ ﺃﻓﻧﻳﺗﻪ‪َ ،‬ﻓ َﺗ َﺟﻬز ﻭﺷﻣﺭ ﺳﺎﻋﺩﻙ ﻗﺑﻝ ﻓﻭاﺕ اﻷﻭاﻥ‬
‫ﻭاﻋﻣﻝ ﻟﺩﻧﻳﺎﻙ ﻟﺗﺣﺻﻳﻝ ﻗﻭﺗﻙ‪ ،‬ﻭﻻ ﺗﻧظﺭﻭا ﺇﻟﻰ ﻣﻥ ﻫﻭ ﺃﻋﻠﻰ ﻣﻧﻙ ﻓﻰ اﻟﻣﻌﻳﺷﺔ ﻛﻰ ﻻ ﺗﺳﺧﻁ ﻧﻌﻣﺔ‬
‫ﺭﺑﻙ‪ ،‬ﻭﻟﺗﻌﻠﻣﻭا ﺃﻥ ﺧﺩﻣﺔ اﻷﻫﻝ ﻭاﻟﺣﻰ ﻭاﻟﻣﺟﺗﻣﻊ ﻫﻭ ﻣﻥ ﺃﺳﺎﺱ اﻟﺩﻳﻥ‪ ،‬ﻓﻼ ﺗﺑﺧﻠﻭا ﻋﻠﻰ ﻣﺟﺗﻣﻌﺎﺗﻛﻡ‬
‫ﺑﺻﺣﺗﻛﻡ ﻭﻭﻗﺗﻛﻡ ﻓﺈﻥ ﺭﻓﻌﺔ اﻟﺑﻼﺩ ﺗﻘﻭﻡ ﺩاﺋﻣﺎ ﻋﻠﻰ ﺳﻭاﻋﺩ اﻟﺷﺑﺎﺏ‪ ،‬ﻭﻻ ﺗﻣﻧﻌﻛﻡ ﺑﻌﺽ اﻟظﺭﻭﻑ‬
‫اﻟﺳﻳﺎﺳﻳﺔ ﺃﻭ اﻻﻗﺗﺻﺎﺩﻳﺔ ﻣﻥ اﻟﻌﻁﺎء ﻟﻣﺟﺗﻣﻌﺎﺗﻛﻡ ﻓﺈﻥ ﻣﺎ ﺗﺑﻧﻳﻪ اﻟﻳﻭﻡ ﻓﻼ ﺷﻙ ﺃﻥ ﻭﻟﺩﻙ ﻭﺣﻔﻳﺩﻙ ﻣﻣﻥ‬
‫َﻳﺳْ َﻌ ُﺩ ﺑﻣﺎ ﺑﻧﺎﻩ ﺳﻭاﻋﺩ اﻷﺑﺎء ﻭاﻷﺟﺩاﺩ‪ ،‬ﻭﻳﻘﻭﻝ ﺳﻳﺩﻧﺎ ﺭﺳﻭﻝ هللا (ﺇﻥ ﻗﺎﻣﺕ اﻟﺳﺎﻋﺔ ﻭﻓﻰ ﻳﺩ ﺃﺣﺩﻛﻡ‬
‫ﻓﺳﻳﻠﺔ‪ ،‬ﻓﺈﻥ اﺳﺗﻁﺎﻉ ﺃﻥ ﻻ ﻳﻘﻭﻡ ﺣﺗﻰ ﻳﻐﺭﺳﻬﺎ ﻓﻠﻳﻐﺭﺳﻬﺎ)[‪.]11‬‬

‫ﻭﻟﻳﻌﻠﻡ ﻛﻝ ﻣﻥ اﺧﺗﺻﻪ هللا ﺑﺧﺩﻣﺔ ﻫﺫﻩ اﻟﻁﺭﻳﻘﺔ ﺑﻣﺎﻟﻪ ﺃﻭ ﺑﻭﻗﺗﻪ ﺃﻭ ﺑﻧﻔﺳﻪ‪ ،‬ﺃﻥ ﻫﻧﺎﻙ ﺛﻭاﺑﺕ ﻟﻠﺧﺩﻣﺔ‬
‫ﺃﻫﻣﻬﺎ (ﻧﻛﺭاﻥ اﻟﺫاﺕ) ﻓﺎﻟﻔﻼﺡ ﻛﻝ اﻟﻔﻼﺡ ﻓﻰ ﻧﻛﺭاﻥ اﻟﺫاﺕ‪ ،‬ﻭﻟﻳﺣﻣﺩ اﻟﻣﻭﻟﻰ ﺳﺑﺣﺎﻧﻪ ﻋﻠﻰ اﺳﺗﻌﻣﺎﻟﻪ ﻓﻰ‬
‫اﻟﺧﻳﺭ ﺩﻭﻥ ﻏﻳﺭﻩ ﻣﻥ اﻵﻻﻑ ﺑﻝ ﻭاﻟﻣﻼﻳﻳﻥ‪ ،‬ﻭﻟﻘﺩ ﺿﺭﺏ ﻣﺷﺎﻳﺧﻧﺎ اﻟﻣﺛﻝ اﻷﻋﻠﻰ ﻓﻰ ﻫﺫا اﻟﻣﺿﻣﺎﺭ‪،‬‬
‫ﻓﺎﻟﺗﺻﻭﻑ ﻓﻰ اﻟﻣﺎﺿﻰ ﻛﺎﻥ ﻳﻘﻭﻡ ﻋﻠﻰ ﺃﺧﺫ اﻟﻌﻬﺩ ﻭاﻹﺭﺷﺎﺩ ﻣﺑﺎﺷﺭﺓ ﻣﻥ ﺷﻳﺦ اﻟﻁﺭﻳﻘﺔ‪ ،‬ﻭﻟﻛﻧﻧﺎ ﻧﺟﺩ‬
‫اﻟﻌﺟﺏ ﻛﻝ اﻟﻌﺟﺏ ﻓﻰ ﻁﺭﻳﻘﺔ (ﻣﺣﺽ اﻟﻔﺿﻝ) اﻟﺗﻰ ﻻ ﺗﺷﺗﺭﻁ ﻋﻠﻰ اﻟﻣﺭﻳﺩ ﺃﻯ ﺷﺭﻭﻁ‪ ،‬ﻏﻳﺭ اﻻﺟﺗﻬﺎﺩ‬
‫ﻭﺭﻓﻌﺕ ﻛﻝ اﻟﺗﻛﺎﻟﻳﻑ ﻋﻧﻪ ﻏﻳﺭ اﻻﺣﺗﺭاﻡ اﻟﻣﺗﺑﺎﺩﻝ‪ ،‬ﻭاﻷﺩﺏ ﻣﻊ ﺷﻳﺧﻪ‬ ‫ﻓﻰ اﻟﺫﻛﺭ ﻭاﻟﺻﻼﺓ ﻋﻠﻰ اﻟﺣﺑﻳﺏ‪َ ،‬‬
‫ﺗﺄﺩﺑﻪ ﻣﻊ ﻭاﻟﺩﻩ ﺑﻐﻳﺭ ﺗﻛﻠﻑ‪ ،‬ﺑﻝ ﻭﺃﻋﻁﺕ اﻟﻣﺭﻳﺩ اﻟﺫﻯ ﺃﺧﺫ ﻋﻬﺩﻩ ﺣﺩﻳﺛﺎ ً ﺃﻥ ﻳﻌﻁﻳﻪ ﻟﻐﻳﺭﻩ ﻭﻳﺭﺷﺩﻩ ﻓﻳﻣﺎ‬
‫ﺃﺧﺫ ﻣﻥ ﺃﻭﺭاﺩ‪.‬‬

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‫ﻭﻟﺫا ‪ ..‬ﻓﺈﻥ (ﺣﺏ اﻟ َﺗ َﺭﺃﺱْ ﻭاﻟظﻬﻭﺭ) ﻣﺭﺽ ﺑﻐﻳﺽ ﻭﺁﻓﺔ ﻣﻥ ﺁﻓﺎﺕ اﻟﺷﻳﻁﺎﻥ‪ ،‬ﻛﻣﺎ ﺃﻥ (ﺣﺏ اﻟﺭﻳﺎﺳﺔ)‬
‫ﻳﺟﻌﻝ اﻹﻧﺳﺎﻥ ﻳﻣﺩ ﺃﻁﺭاﻓﻪ ﻛﺎﻷﺧﻁﺑﻭﻁ ﻟﻳﺳﺗﺣﻭﺫ ﻋﻠﻰ ﻣﺎ ﻓﻰ ﺃﻳﺩﻯ اﻹﺧﻭاﻥ ﻣﻥ ﻣﺟﺎﻻﺕ اﻟﺧﺩﻣﺔ‪ ،‬ﻓﻼ‬
‫ﻫﻭ ﻳُﺣﺳﻥ اﻟﻌﻣﻝ اﻟﻣﻧﻭﻁ ﺑﻪ‪ ،‬ﺑﻝ ﻭﻳُﻌﺭﻗﻝ ﺑﺎﻗﻰ اﻷﺑﻭاﺏ‪ ،‬ﻓﻳﺟﺎﻧﺏ ﺑﻔﻌﻠﻪ اﻟﺻﻭاﺏ‪.‬‬

‫ﻭﻟﻛﻥ اﻷﻓﺿﻝ ﺃﻥ ﻳﻘﻭﻡ ﺧﻳﺭ ﻗﻳﺎﻡ ﺑﻣﺎ ﺑﻳﻥ ﻳﺩﻳﻪ‪ ،‬ﻟﻳﺗﻘﻧﻪ ﻭﻳﻧﺎﻓﺱ ﻣﻧﺎﻓﺳﺔ ﺷﺭﻳﻔﺔ ﻣﻊ ﺑﺎﻗﻰ اﻟﻣﺟﺎﻻﺕ‬
‫اﻟﺧﺩﻣﻳﺔ‪ ،‬ﻟﺗظﻬﺭ اﻟﻁﺭﻳﻘﺔ ﻓﻰ ﺃﺑﻬﻰ ﺣﻠﻠﻬﺎ‪ ،‬ﻷﻧﻪ ﻧﺳﻳﺞ ﻣﻧﻬﺎ ﻭﻟﻳﺱ ﻛﻝ ﻧﺳﻳﺟﻬﺎ‪ ،‬ﺑﻝ ﻫﻭ ﺟزء ﺻﻐﻳﺭ‬
‫ﻣﺗﻘﻥ ﻳﺅﺩﻯ ﺇﻟﻰ اﻻﻧﺳﺟﺎﻡ اﻟﺗﺎﻡ ﻣﻊ ﺑﺎﻗﻰ اﻷﺟزاء اﻟﺧﺩﻣﻳﺔ‪ ،‬ﻟﻛﻥ َﻣﻥ َﺗﺩﺧﻝ ﻓﻰ ٍ‬
‫ﺃﻣﺭ ﻟﻡ ﻳُﻭﻛﻝ ﺇﻟﻳﻪ ﻓﺈﻧﻪ‬
‫ﻭﻧﺳﻳﺞ ﻏﻳﺭ ﻣﻧﺳﺟﻡ‪ ،‬ﻭﻟﻛﻥ اﻟﺗﻧﺎﺻﺢ ﻓﻰ هللا ﺑﺎﺏ ﻏﻳﺭ ﻣﺳﺩﻭﺩ ﻟﺗﻌﻳﻥ ﺃﺧﻭﻙ ﻋﻠﻰ ﺁﺩاء ﺧﺩﻣﺗﻪ‬ ‫ٍ‬ ‫ﻧﻐﻣ ٍﺔ ﺷﺎﺫ ٍﺓ‬
‫ﻑ ﻏﻳﺭ ﺗﺳﻠﻁٍ ﻭﺑﺷﺣﺫ اﻟﻌزاﺋﻡ ﻻ ﺑﺗﺛﺑﻳﻁ اﻟﻬﻣﻡ ﻭﺗﺩﺑﻳﺭ اﻟﻣﻛﺎﺋﺩ‪.‬‬ ‫ﺑﺗﻠﻁ ٍ‬

‫ﺇﺧﻭاﻧﻰ ﻭﺃﺧﻭاﺗﻰ ‪ ..‬ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﻟﻘﺩ ﺭﻓﻊ ﺭﺳﻭﻝ هللا ﺷﻌﺎﺭ (ﺃﻧﺎ اﻟﻧﺑﻰ ﻻ ﻛﺫﺏ ﺃﻧﺎ ﺑﻥ ﻋﺑﺩ اﻟﻣﻁﻠﺏ)[‪ ]10‬ﻓﻰ ﻏزﻭﺓ ﺣﻧﻳﻥ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﺩﻩ‬
‫اﻟﺻﺣﺎﺑﺔ ﻓﻰ ﻏزﻭﺓ اﻟﻳﻣﺎﻣﺔ اﻟﺫﻳﻥ ﺭﻓﻌﻭا ﺷﻌﺎﺭ (ﻭا ﻣﺣﻣﺩاﻩ) ﺣﺗﻰ ﺣﻘﻘﻭا اﻟﻧﺻﺭ‪ ،‬ﻭﻧﺣﻥ ﺑﻣﺿﻰ اﻟﺳﻧﻳﻥ‬
‫ﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﺭﻓﻌﻧﺎﻩ ﺷﻌﺎﺭاً ﻭاﺭﺗﻔﻌﻧﺎ ﺑﻪ ﻣﺳﺎﺭاً اﻻﺳﻡ (هللا) ﻟﻧﺳﺗﺑﻳﻥ اﻟﻁﺭﻳﻕ ﻟﻠﺳﻳﺭ ﺇﻟﻳﻪ‪ ،‬ﻓﻬﻭ اﻟﻐﺎﻳﺔ ﻟﻛﻝ‬
‫اﻟﺳﺎﻟﻛﻳﻥ ﻋﻠﻰ ﻫﺩﻯ ﺳﻳﺩ اﻟﻭاﺻﻠﻳﻥ ﻭاﻟﻣﺭﺳﻠﻳﻥ ‪ ..‬ﻭﻛﻣﺎ ﺃﻋﻠﻣﻧﺎ ﻭﺃﻋﺎﻧﻧﺎ ﺃﺑﻭ اﻟﻌﻭﻧﻳﻥ ﺑﺈﺭﺷﺎﺩﻩ ﺃﻥ ( ْاﻟﻌ ِْﻠ ُﻡ‬
‫ﺎﻟﺫ ْﻛ ِﺭ ﻻَ َﻳ ْﻧ َﻔﻙ ُﻣ ْﻘ َﺗ ِﺭ َﻧﺎ) ﻓﻛﺎﻥ ﻋﻁﺎءﻩ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻳﻐﺭﺩ ﻭﻳﺭﺩﺩ ( ْاﻟﻌ ِْﻠ ُﻡ َﺷﺄْﻧِﻰ َﻭ ْاﻟ ُﻣ َﻌﻠِّ ُﻡ ﻗُ ْﺩ َﻭﺗِﻰ)‬ ‫ِﺑ ِّ‬
‫ﻓﻛﺎﻥ اﻟﺳﻳﺭ ﺧﻠﻑ اﻟﻘﺩﻭﺓ ﺑﺎﻟﻌﻠﻡ ﻭاﻟﺫﻛﺭ ﺣﺗﻰ ﺻﺭﻧﺎ ( ِﺑ َﻣﺎ َﺟﺎ َء اﻟ َّﻧ ِﺑﻰ َﻏ َﺩا َﻫ َﻭا َﻧﺎ) ﻭﻟﻣﺎ ﻋﺩا اﻟﻌﺎﺩﻭﻥ ﻭﺃﻧﻛﺭ‬
‫ﺻ ْﻔ ُﺢ ﺷِ ﻳ َﻣ ُﺗ َﻧﺎ) ﻓﺄﻓﺎﺽ هللا ﻋﻠﻳﻧﺎ ﻣﻥ‬ ‫اﻟﻣﻧﻛﺭﻭﻥ ﻓﻛﺎﻥ ﻣﻧﺎ اﻟﺻﻔﺢ اﻟﺟﻣﻳﻝ‪ ،‬ﻷﻥ (ﺇِ َﻣﺎ ُﻣ َﻧﺎ ْاﻟﻣُﺻْ َﻁ َﻔﻰ َﻭاﻟ َّ‬
‫ﻓﻳﺽ ﻓﺿﻠﻪ‪ ،‬ﻭﻣﺩاﺩ ﻛﻠﻣﺎﺗﻪ ﻓـ ( َﻣ َﻧ َﺢ ْاﻟﻣُﺻْ َﻁ َﻔﻰ َﻭ َﺗ َّﻡ ْاﻟ َﻌ َﻁﺎ ُء) ﻓﺎﻧﺗﺷﺭ اﻟﻁﺭﻳﻕ ﻭازﺩﻫﺭ‪ ،‬ﻭازﺩاﺩ ﺇﻗﺑﺎﻝ‬
‫ﻳﻕ ْاﻟ َﻘ ْﻭ ِﻡ ﺣُﺏ َﻭ َﻁﺎ َﻋﺔ) ﻭاﻟﻌﺑﺎﺩاﺕ ﻭاﻟﻣﻌﺎﻣﻼﺕ ﺗﺅ َﺳﺱ ﻋﻠﻰ اﻟﻧﻳﺔ‬ ‫اﻟﻧﺎﺱ ﻭﻟﻡ ﻳﻧﺳﻭا ﻳﻭﻣﺎ ً ﺃﻥ ( َﻗ َﻭا ُﻡ َﻁ ِﺭ َ‬
‫هللا ﺣُﺳْ ﻥُ ْاﻟ َﻣ ْﻘﺻِ ِﺩ) ﻭﺣﻧﺕ اﻟﻘﻠﻭﺏ ﺇﻟﻰ اﻟﺣﺑﻳﺏ ﻓﺗﺟﻬزﻧﺎ ﻭاﻹﺑﻝ‬ ‫ﻓﺈﻧﻣﺎ اﻷﻋﻣﺎﻝ ﺑﺎﻟﻧﻳﺎﺕ ( َﻭاﻟ ِّﺩﻳﻥُ ﻋِ ْﻧ َﺩ ِ‬
‫هللا َﺷﺩ ِﺭ َﺣﺎﻟِ َﻧﺎ) ﻭﻣﺎ اﻟﻌﻳش ﺇﻻ ﻋﻳش اﻵﺧﺭﺓ ﻓﺎﻏﻔﺭ‬ ‫ُﻭﻝ ِ‬ ‫ﻛﺛﻳﺭ‪ ،‬ﻭﻓﻰ ﻛﻝ ﻣﺎﺋﺔ‪ ،‬ﺭاﺣﻠﺔ ( َﻭﺇِﻟَﻰ َﺭﺳ ِ‬
‫ﺎش َﺭ ْﻏ ًﺩا َﻣﻥْ َﺳ َﻌﻰ َﻧﺣْ َﻭ ْاﻟ ِﺣ َﻣﻰ) ﻭﻗﺩ ﺃﺭﺩﻧﺎ ﺑﻬﺎ‬ ‫ﻟألﻧﺻﺎﺭ ﻭاﻟﻣﻬﺎﺟﺭﺓ‪ ،‬ﻫﻛﺫا ﻗﺎﻝ اﺑﻥ ﺭﻭاﺣﺔ ﻭﺑﺎﻟﻔﻌﻝ ( َﻋ َ‬
‫ﻭﺟﻪ هللا اﻟﻛﺭﻳﻡ ﻓﻰ ظﻝ ﴿ َﻭاﺻْ ِﺑﺭْ َﻧ ْﻔ َﺳ َﻙ﴾[‪ ]11‬ﻓﺻﺎﺭﺕ (ﻻَ َﺗﻐِﻳﺏُ اﻟ َّﺷﻣْ ﺱُ َﻋﻥْ ﻋُﻭ ٍﺩ ﻟَ َﻧﺎ) ﻭﺻﺎﺭ ( َﻭ ُﻛﻝ‬
‫ﻭﺭ ِﻩ َﻗ َﺑﺱ) ﻭﻛﺎﻥ اﻟﻔﺭﺡ ﺑﻔﺿﻝ هللا‪ ،‬ﻛﻣﺎ ﻛﺎﻥ ﻓﺭﺡ ﺷﻳﺧﻧﺎ ﺑﻌﺩﻫﺎ ﺑﻠﻘﺎء هللا‪ ،‬ﺑﻌﺩﻣﺎ ﺗﻠظﻰ‬ ‫ﻭﺭ ﻟَ َﻧﺎ ﻣِﻥْ ُﻧ ِ‬ ‫ُﻧ ٍ‬
‫هللا َﻳ ْﻔ َﺭ ُﺡ ُﻛﻝ َﻋ ْﺑ ٍﺩ) ﻭﻛﻣﺎ ﻭﺻﻑ اﻟﺣﺑﻳﺏ ﺁﻝ ﻣﺣﻣﺩ ﺁﻝ اﻟﺻﻔﺎ ﻭاﻟﻭﻓﺎ‪ ،‬ﻓﻌﻠﻰ‬ ‫ﺑﺄﺳﻣﺎء اﻟﺻﻔﺎﺕ ﻓـ ( ِﺑ َﻔﺿْ ِﻝ ِ‬
‫ﺻ َﻔﺎ ٍء) ﻓﻛﺎﻥ ﺻﻔﺎء ﻭﻻ ﻣﺎء ﻭﻟﻁﻑ ﻭﻻ ﻫﻭا ﺑﻝ ﻧﻭﺭ ﻓﻭﻕ ﻧﻭﺭ‬ ‫هللا َﻗ ْﻭﻡ ﻓِﻰ َ‬
‫اﻟﻧﻬﺞ ﻧﺳﻳﺭ ﺑﻭﺻﻔﻪ (ﻋِ َﺑﺎ ُﺩ ِ‬
‫ﻭﺭ َﻭاﺻِ ﻝ) ﻭﻛﻣﺎ ﺃﺧﺑﺭﺕ ﻳﺎﺳﻳﻥ‪ ،‬ﻓﻼ زﻳﺗﻭﻥ ﻭﺗﻳﻥ‪ ،‬ﻭﻻ ﻁﻭﺭ ﺳﻳﻧﺎﻩ ﺑﻝ ( َﺭﺏ‬ ‫ﺎﻉ ﻣِﻥْ َﺑﻧِﻰ اﻟﻧ ِ‬‫ﺷ َﻌ ٍ‬ ‫ﻭ( ُﻛﻝ ُ‬
‫اﻁﻠﻊ ﻋﻠﻳﻬﻡ ﺭﺑﻬﻡ ﻭﻗﺎﻝ ﻟﻬﻡ‪ :‬ﻟﻛﻡ ﻣﺎ ﺷﺋﺗﻡ ﻣﻊ ﻏﻔﺭاﻧﻧﺎ (ﺇِﻻَّ ْاﻟ َﻣ َﻭ َّﺩ َﺓ َﻣﺎ‬ ‫َﺭﺣِﻳﻡ َﺭﺑ ُﻪ َﺳﻣَّﺎﻩُ) ﻭﺑﺄﻫﻝ ﺑﺩﺭ اﻟﺫﻳﻥ ّ‬
‫ﻑ َﻭاﻟ َّﻧ ِﺑﻰ َﻛ َﻔﺎ َﻧﺎ) ﻭﻗﺩ ﻗﺎﻝ‬ ‫ﻑ َﻋ ْﺑ َﺩﻩُ﴾[‪ ]14‬ﻭاﻟﺣﺑﻳﺏ َﺗ ْﻛ َﺗ ِﻧﻔُﻧﺎ ﺷﻔﺎﻋﺗﻪ (هللا ُ َﻛﺎ ٍ‬ ‫هللاُ ِﺑ َﻛﺎ ٍ‬ ‫َﺳﺄ َ ْﻟ َﻧﺎ ِﺣ َّﺑ َﻧﺎ) ﺃﻭ ﴿ﺃَﻟَﻳ َ‬
‫ْﺱ َّ‬

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‫ﺿﺭاً َﺣ َّﻝ َﻛ ْﻡ َﺑ َﺩا ِﺑ َﺑ َﻭاﺩِﻯ) ﻭﻛﻝ ﻣﺎ ﻛﺎﻥ‬
‫اﻟﺣﺑﻳﺏ ﻟﺻﺎﺣﺑﻪ (زاﻫﺭاً ﺑﺎﺩﻳﺗﻧﺎ ﻭﻧﺣﻥ ﺣﺎﺿﺭﻭﻩ)[‪ ]11‬ﻭﺣﻘﺎ ( َﺣ َ‬
‫ﻣﻥ ﺧﻳﺭ ﻭﺑﺭ ﻭﻛﻝ ﻣﺎ ﻧﺭﺗﺟﻰ ﻣﻥ ﺟﻭﺩ ﻭﻋﻁﺎء‪ ،‬ﺇﻧﻣﺎ ﻫﻭ ﺑﻔﺿﻝ ﺣﻼﻝ اﻟﻌﻘﺩ ﻓﻬﻭ اﻟﻣﺄﻣﻭﻝ ﻋﻧﺩﻧﺎ ﻭﺳﺭﻩ‬
‫ﻋﻧﺩ ﺷﻳﺧﻧﺎ ﺃﻥ ‪..‬‬

‫ُﻛﻝ َﺭ ٍ‬
‫اﺝ َﻳﺭْ َﺗ ِﺟﻳ ِﻪ ﻻ ﻳ َُﺭ ْﺩ‬

‫ﻭﺻﻠﻰ اﻟﻠﻬﻡ ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬

‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ ‪ ...‬ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

‫[‪ ]2‬ﺁﻝ ﻋﻣﺭاﻥ ‪209‬‬

‫[‪ ]1‬اﻟﺑزاﺭ ﻓﻰ ﻣﺳﻧﺩﻩ‪.‬‬
‫[‪ ]1‬اﻟﻘﻠﻡ ‪0‬‬
‫[‪ ]0‬اﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﺑﻳﻬﻘﻰ ﻭﺟﻣﻊ اﻟﺟﻭاﻣﻊ اﻟﺻﻐﻳﺭ ﻟﻠﺳﻳﻭﻁﻰ‪.‬‬
‫[‪ ]1‬ﺷظﻑ اﻟﻌﻳش ﺃﻯ ﺿﻳﻕ اﻟﻌﻳش‪.‬‬
‫[‪ ]4‬اﻟﻣﻣﺗﺣﻧﺔ ‪9‬‬
‫[‪ ]1‬اﻧظﺭ ﺳﻧﻥ اﻟﺗﺭﻣﺫﻯ ﻭاﺑﻥ ﻣﺎﺟﻪ ﻭﺟﻣﻊ اﻟﺟﻭاﻣﻊ اﻟﺻﻐﻳﺭ ﻟﻠﺳﻳﻭﻁﻰ‪.‬‬
‫[‪ ]9‬ﺃﺧﺭﺟﻪ اﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ ﻭاﻟﺳﻳﻭﻁﻰ ﻓﻰ اﻟﺟﺎﻣﻊ اﻟﺻﻐﻳﺭ‪.‬‬
‫[‪ ]0‬ﻁﻪ ‪00‬‬
‫[‪ ]29‬ﺃﺧﺭﺟﻪ اﺑﻥ ﻣﺎﺟﻪ ﻓﻰ ﺳﻧﻧﻪ ﻭاﻟﺳﻳﻭﻁﻰ ﻓﻰ ﺟﻣﻊ اﻟﺟﻭاﻣﻊ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ‪.‬‬
‫[‪ ]22‬ﺃﺧﺭﺟﻪ اﻟﺳﻳﻭﻁﻰ ﻓﻰ ﺟﻣﻊ اﻟﺟﻭاﻣﻊ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ ﻭاﻟﻣﺗﻘﻰ اﻟﻬﻧﺩﻯ ﻓﻰ ﻛﻧز اﻟﻌﻣﺎﻝ‪.‬‬
‫[‪ ]21‬اﻷﺣزاﺏ ‪04 ،01‬‬
‫[‪ ]21‬اﻟﺻﻑ ‪9‬‬
‫[‪ ]20‬اﻟﺑﻘﺭﺓ ‪194‬‬
‫[‪ ]21‬اﻷﻧﻌﺎﻡ ‪211‬‬

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 ‫[‪ ]24‬ﻕ ‪11‬‬
‫[‪ ]21‬اﻟﻔﺗﺢ ‪2‬‬
‫[‪ ]29‬ﺃﺧﺭﺟﻪ اﻟﺳﻳﻭﻁﻰ ﻓﻰ اﻟﺟﺎﻣﻊ اﻟﺻﻐﻳﺭ‪.‬‬
‫[‪ ]20‬اﻧظﺭ ﺻﺣﻳﺣﻰ اﻟﺑﺧﺎﺭﻯ ﻭﻣﺳﻠﻡ ﻭاﺑﻥ ﻣﺎﺟﻪ ﻓﻰ ﺳﻧﻧﻪ‪.‬‬
‫[‪ ]19‬اﻧظﺭ اﻟﺑﺧﺎﺭﻯ ﻭﻣﺳﻠﻡ ﻭاﺑﻥ ﺣﺑﺎﻥ‪.‬‬
‫[‪ ]12‬اﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ‪.‬‬
‫[‪ ]11‬ﺃﺧﺭﺟﻪ اﻟﺗﺭﻣﺫﻯ ﻭاﺑﻥ ﻣﺎﺟﻪ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺳﻧﻧﻬﻡ‪.‬‬
‫[‪ ]11‬اﻧظﺭ ﻣﺳﻧﺩ ﺃﺣﻣﺩ ﻭاﻟﺑزاﺭ ﻭﻛﻧز اﻟﻌﻣﺎﻝ ﻭﺟﻣﻊ اﻟﺟﻭاﻣﻊ‪.‬‬
‫[‪ ]10‬ﺃﺧﺭﺟﻪ اﻟﺷﻳﺧﻳﻥ اﻟﺑﺧﺎﺭﻯ ﻭﻣﺳﻠﻡ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ‪.‬‬
‫[‪ ]11‬اﻟﻛﻬﻑ ‪19‬‬
‫[‪ ]14‬اﻟزﻣﺭ ‪14‬‬
‫[‪ ]11‬اﻟﺑﻳﻬﻘﻰ ﻓﻰ اﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻭاﻟﺳﻳﻭﻁﻰ ﻓﻰ ﺟﻣﻊ اﻟﺟﻭاﻣﻊ‪.‬‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء السادس من شهر ﺃبريل ﻋاﻡ ‪0255‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻷﺣﺑﺎﺏ ﻣﻥ ﻛﻝ ﻣﻛﺎﻥ ‪ ..‬اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‬

‫اﻟﺣﻣﺩ هلل اﻟﻣﺭﻳﺩ اﻟﻭﺩﻭﺩ اﻟﺫﻯ ﺃﺭاﺩ اﻟﻭﺟﻭﺩ ﻓﺄﺭاﺩﻩ ﻭﺳﺎﺭ ﺇﻟﻳﻪ اﻟﻭﺟﻭﺩ‪ ،‬اﻟﻣﺗﺟﻠﻰ ﺑﺟﻣﺎﻟﻪ ﻓﺗﻭﺩﺩ ﺇﻟﻳﻪ‬
‫ﻛﻝ ﻣﻭﺟﻭﺩ‪ ،‬ﻭاﻟﻣﺗﺟﻠﻰ ﺑﺟﻼﻟﻪ ﻓﺎﺷﺗﺎﻕ ﺇﻟﻳﻪ ﻛﻝ ﻣﻔﻘﻭﺩ‪ ،‬ﻭاﻟﻣﺗﺟﻠﻰ ﺑﻛﻣﺎﻟﻪ ﻋﻠﻰ ﺃﺷﺭﻑ ﻛﻝ ﻣﻭﺟﻭﺩ‪،‬‬
‫ﻭﺻﻠﻰ ﻋﻠﻳﻪ ﻭﻣﻼﺋﻛﺗﻪ ﺑﻛﻝ ﻣﺩﺩ ﻣﻣﺩﻭﺩ‪ ،‬ﻭﺁﻝ ﻭﺻﺣﺏ ﺳﻔﻥ اﻟﻧﺟﺎﺓ ﻓﻰ ﺑﺣﺭ اﻟﺻﻔﺎ ﻭاﻟﺳﻌﻭﺩ ﺣﺗﻰ ﻣﺎ‬
‫ﺑﻌﺩ اﻟﻳﻭﻡ اﻟﻣﻭﻋﻭﺩ‪ ،‬ﻭﺷﺎﻫﺩ ﻭﻣﺷﻬﻭﺩ‪.‬‬

‫‪ ..‬ﻭﺑﻌﺩ ‪..‬‬

‫ﺇﺧﻭاﻧﻰ ﻭﺃﺧﻭاﺗﻰ ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﺇﻥ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺧﻠﻕ اﻟﻭﺟﻭﺩ ﻣﻥ ﺑﺎﺏ اﻹﺭاﺩﺓ‪ ،‬ﻭاﻹﺭاﺩﺓ ﻫﻧﺎ ﻣﻥ اﻟﺭﻳﺩ ﺃﻯ اﻟﺣﺏ‪ ،‬ﻓﻛﺎﻥ ﻫﺫا‬
‫اﻟﺣﺏ ﻫﻭ ﺃﻭﻝ اﻟﻌﻼﻗﺔ ﺑﻳﻧﻪ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﺑﻳﻥ ﻣﺧﻠﻭﻗﺎﺗﻪ‪ ،‬ﻗﺑﻝ ﺃﻥ ﺗﻛﻭﻥ ﺭﺑﻭﺑﻳﺔ ﻭﻋﺑﻭﺩﻳﺔ‪ ،‬اﻟﺗﻰ ﺃﺗﺕ‬
‫اﻟﺧﻠﻕ ﻭاﻟﺧﺎﻟﻕ ﻟﻬﺎ اﻷﻗﺩﻣﻳﺔ ﻭاﻷﻓﺿﻠﻳﺔ‪ ،‬ﻭﻗﺩ ُﺫﻛﺭﺕ ﻓﻰ ﻛﺛﻳﺭ‬
‫ﻣﻧﻬﺎ اﻟﻌﻼﻗﺎﺕ اﻟﺗﻌﺑﺩﻳﺔ‪ ،‬ﻓﻌﻼﻗﺔ اﻟﺣﺏ ﺑﻳﻥ َ‬
‫ﻣﻥ اﻟﻧﺻﻭص اﻟﺗﻰ ﻳﺗﻐﺎﻓﻝ ﻋﻧﻬﺎ اﻟﻧﺎﺱ‪ ،‬ﻭﻳﻘﺻﺭﻭﻥ ﻋﻼﻗﺗﻬﻡ ﻋﻠﻰ اﻷﻭاﻣﺭ ﻭاﻟﻧﻭاﻫﻰ ﻭاﻟزﺟﺭ ﻭاﻟﺗﺟﺑﺭ‪،‬‬
‫ﺣﺗﻰ ﺃﻧﻬﻡ اﺳﺗﺧﺩﻣﻭا اﻷﺳﻣﺎء اﻹﻟﻬﻳﺔ ﻋﻠﻰ َﻣﻧﺣﻰ اﻟﺟﻼﻝ‪ ،‬ﻭﻫﻰ ﻣﻥ ﺃﺳﻣﺎء اﻟﺟﻣﺎﻝ ﻣﺛﻝ اﻻﺳﻡ (اﻟﺟﺑﺎﺭ)‬
‫اﻟﺫﻯ ﻧﺳﺑﻭﻩ ﺇﻟﻰ اﻟﺟﺑﺭﻭﺕ ﻭاﻟﺗﺟﺑﺭ ﻭﻧﺳﻭا ﺃﻧﻪ ﺟﺑﺎﺭ اﻟﻛﺳﻭﺭ ﻭﺟﺎﺑﺭ ﻛﺳﺭ ﻛﻝ ﻗﻠﺏ ﻣﻧﻛﺳﺭ ﺃﻭ ﻣﻛﺳﻭﺭ‪.‬‬

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 ‫ﻑ َﻳﺄْﺗِﻰ َّ‬
‫هللا ُ ِﺑ َﻘ ْﻭ ٍﻡ ُﻳﺣِﺑ ُﻬ ْﻡ َﻭ ُﻳﺣِﺑﻭ َﻧ ُﻪ﴾‪ 2‬ﻭﻗﺎﻝ ﺃﻳﺿﺎ ﴿‪...‬‬ ‫ﺃﻟﻡ ﻳﻘﻝ اﻟﻭﺩﻭﺩ اﻟﺭﺣﻳﻡ ﻓﻰ ﻛﺗﺎﺑﻪ اﻟﻛﺭﻳﻡ ﴿‪َ ....‬ﻓ َﺳ ْﻭ َ‬
‫ﻙ َﻣ َﺣﺑ ًَّﺔ ِﻣ ِّﻧﻰ‬ ‫هلل﴾‪ 1‬ﻭﺧﺎﻁﺏ ﻧﺑﻳﻪ ﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ ﻋﻠﻳﻪ اﻟﺳﻼﻡ ﺑﻘﻭﻟﻪ ﴿‪َ ...‬ﻭﺃَ ْﻟ َﻘﻳ ُ‬
‫ْﺕ َﻋﻠَ ْﻳ َ‬ ‫ِﻳﻥ ﺁَ َﻣ ُﻧﻭا ﺃَ َﺷﺩ ُﺣ ًّﺑﺎ ِ َّ ِ‬
‫َﻭاﻟَّﺫ َ‬
‫َﻭﻟِ ُﺗﺻْ َﻧ َﻊ َﻋﻠَﻰ َﻋ ْﻳﻧِﻰ﴾‪ 1‬ﻭﻗﺎﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺣﺑﻭﺏ (ﻻ ﻳﺅﻣﻥ ﺃﺣﺩﻛﻡ ﺣﺗﻰ ﻳﻛﻭﻥ هللا ﻭﺭﺳﻭﻟﻪ ﺃﺣﺏ ﺇﻟﻳﻪ ﻣﻣﺎ‬
‫ﺳﻭاﻫﻣﺎ)‪.‬‬

‫ﺇﻥ هللا ﺟﻝ ﻭﻋﻼ ﺟﻌﻝ اﻟﺣﺏ ﻭاﻟﻔﻭز ﺑﺭﺅﻳﺔ ﻭﺟﻬﻪ اﻟﻛﺭﻳﻡ‪ ،‬ﻫﻭ ﻧﻬﺎﻳﺔ اﻟﻣﻁﺎﻑ ﻟﻠﻣﺣﺑﻳﻥ اﻟﺳﺎﺋﺭﻳﻥ‬
‫ﺇﻟﻳﻪ‪ ،‬ﻭﺃﻣﺭ ﺣﺑﻳﺑﻪ ﺃﻥ ﻳﺻﺑﺭ ﻧﻔﺳﻪ ﻣﻌﻬﻡ‪ ،‬ﺑﻳﻧﻣﺎ ﺟﻌﻝ اﻟﺟﻧﺔ ﻧﻬﺎﻳﺔ ﻣﻁﺎﻑ اﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ‪ ،‬ﻭﻟﻘﺩ ﺃﻭﺿﺢ‬
‫اﻟﺣﺩﻳﺙ اﻟﻘﺩﺳﻰ ﺃﻥ هللا ﻳﺣﺏ ﻋﺑﺎﺩﺓ اﻟﻌﺎﻣﻝ ﺑﺎﻟﻌﺑﺎﺩاﺕ ﻓﻘﺎﻝ ﺳﺑﺣﺎﻧﻪ [ﻭﻣﺎ ﺗﻘﺭﺏ ﺇﻟﻰ ﻋﺑﺩﻯ ﺑﺷﺊ ﺃﺣﺏ‬
‫ﺇﻟﻰ ﻣﻣﺎ اﻓﺗﺭﺿﺕ ﻋﻠﻳﻪ] ﻛﻣﺎ ﻳﺣﺏ اﻟﻣﺗﻌﺑﺩ ﺑﺎﻟزﻳﺎﺩاﺕ ﻓﻘﺎﻝ [ﻭﻣﺎ ﻳزاﻝ ﻋﺑﺩﻯ ﻳﺗﻘﺭﺏ ﺇﻟﻰ ﺑﺎﻟﻧﻭاﻓﻝ ﺣﺗﻰ‬
‫ﺃﺣﺑﻪ] ﻓﺎﻟﺩﻳﻥ ُﺣ ًّﺑﺎ هلل ﻭﻟﺭﺳﻭﻟﻪ ﻭاﻟﺩﻳﻥ ﺃﻳﺿﺎ ً اﻻﺋﺗﻣﺎﺭ ﺑﺎﻷﻭاﻣﺭ ﻭاﺟﺗﻧﺎﺏ اﻟﻧﻭاﻫﻰ ﻭﻻ ﻳﻠﻐﻰ ﺃﺣﺩﻫﻣﺎ‬
‫اﻵﺧﺭ‪ ،‬ﻭﻟﻛﻥ اﻟﻣﺿﻣﻭﻥ ﻫﻭ ﺩﻳﻥ اﻟﺣﺏ اﻟﺫﻯ ﻳﻌﻳﻧﻙ ﻋﻠﻰ ﺗﻧﻔﻳﺫ اﻷﻭاﻣﺭ ﻭاﻟﺑﻌﺩ ﻋﻣﺎ ﻧﻬﻰ هللا ﻋﻧﻪ‪.‬‬

‫ﻭﻗﺩ ﻗﺎﻝ (ﻣﺎ ﻓﺿﻠﻛﻡ ﺃﺑﻭ ﺑﻛﺭ ﺑﻛﺛﺭﺓ ﺻﻼﺓ ﻭﻻ ﺑﻛﺛﺭﺓ ﺻﻳﺎﻡ) ﻭﻓﻰ ﺭﻭاﻳﺔ (ﻭﻻ ﻓﺗﻭﻯ ﻟﻛﻥ ﺑﺷﺊ ﻭﻗﺭ‬
‫ﻓﻰ ﺻﺩﺭﻩ ﻭﻓﻰ ﺭﻭاﻳﺔ ﻭﻗﺭ ﻓﻰ اﻟﻘﻠﺏ)‪ 0‬ﺃﻯ ﺳﻛﻥ ﻓﻳﻪ ﻭﺛﺑﺕ‪.‬‬

‫ﻭﻋﻥ ﺳﻳﺩﻧﺎ ﺃﻧﺱ ﺃﻥ ﺭﺟﻼً ﺳﺄﻝ اﻟﻧﺑﻰ ﻋﻥ اﻟﺳﺎﻋﺔ ﻓﻘﺎﻝ ﻣﺗﻰ اﻟﺳﺎﻋﺔ ﻓﻘﺎﻝ (ﻭﻣﺎ ﺃﻋﺩﺩﺕ ﻟﻬﺎ؟ ﻗﺎﻝ‬
‫ﻻ ﺷﺊ ﺇﻻ ﺃﻧﻰ ﺃﺣﺏ هللا ﻭﺭﺳﻭﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﻧﺕ ﻣﻊ ﻣﻥ ﺃﺣﺑﺑﺕ) ﻗﺎﻝ ﺃﻧﺱ ﻓﻣﺎ ﻓﺭﺣﻧﺎ ﺑﺷﺊ ﻓﺭﺣﻧﺎ ﺑﻘﻭﻝ‬
‫اﻟﻧﺑﻰ (ﺃﻧﺕ ﻣﻊ ﻣﻥ ﺃﺣﺑﺑﺕ)‪ 1‬ﻗﺎﻝ ﺃﻧﺱ ﻓﺄﻧﺎ ﺃُﺣﺏ اﻟﻧﺑﻰ ﻭﺃﺑﺎ ﺑﻛﺭ ﻭﻋﻣﺭ‪ ،‬ﻭﺃﺭﺟﻭ ﺃﻥ ﺃﻛﻭﻥ ﻣﻌﻬﻡ‬
‫ﺑﺣﺑﻰ ﺇﻳﺎﻫﻡ ﻭﺇﻥ ﻟﻡ ﺃﻋﻣﻝ ﺃﻋﻣﺎﻟﻬﻡ‪.‬‬

‫ﻭﺃﻥ ﻣﻥ اﻟﺳﺑﻌﺔ اﻟﺫﻳﻥ ﻳظﻠﻬﻡ هللا ﺑظﻠﻪ ﻳﻭﻡ اﻟﺣﺳﺎﺏ ﺇﺛﻧﺎﻥ ﺗﺣﺎﺑﺎ ﻓﻰ هللا ﺇﺟﺗﻣﻌﻭا ﻋﻠﻳﻪ ﻭاﻓﺗﺭﻗﻭا ﻋﻠﻳﻪ‪،‬‬
‫ﻭﺗﻠﻙ ﻫﻰ اﻷﺧﻭﺓ ﻓﻰ اﻟﺣﺏ اﻟﺗﻰ ﻗﺎﻝ ﻓﻳﻬﺎ اﻹﻣﺎﻡ ﻋﻠﻰ"ﺭﺏ ﺃخ ﻟﻙ ﻟﻡ ﺗﻠﺩﻩ ﺃﻣﻙ" ﻭﻗﺎﻝ ﺭﺳﻭﻝ هللا (ﻻ‬
‫ﻳﺅﻣﻥ ﺃﺣﺩﻛﻡ ﺣﺗﻰ ﻳﺣﺏ ﻷﺧﻳﻪ ﻣﺎ ﻳﺣﺏ ﻟﻧﻔﺳﻪ)‪.4‬‬

‫ﺁخ ﺃﻫﻝ اﻟﻣﺭﻭءﺓ اﻟﺫﻯ ﺇﻥ ﻏﺑﺕ ﺧﻠﻔﻙ‪ ،‬ﻭﺇﻥ‬‫ﻭﺃﻭﺻﻰ ﺭﺟﻝ ﻣﻥ اﻟﺣﻛﻣﺎء ﺃﺧﺎ ً ﻟﻪ ﻓﻘﺎﻝ‪ :‬ﺇﻯ ﺃﺧﻰ ‪ِ ..‬‬
‫ﺣﺿﺭﺕ ﻛﻧﻔﻙ‪ ،‬ﻭﺇﻥ ﻟﻘﻰ ﻟﻙ ﺻﺩﻳﻘﺎ ً اﺳﺗزاﺩﻩ‪ ،‬ﻭﺇﻥ ﻟﻘﻰ ﻟﻙ ﻋﺩﻭاً ﻛﻑ ﻋﻧﻙ ﻣﻌﺭﺗﻪ‪ ،‬ﻭﺇﻥ ﺭﺃﻳﺗﻪ اﺑﺗﻬﺟﺕ‬
‫ﺑﻪ‪ ،‬ﻭﺇﻥ ﻧﺎﺳﺑﺗﻪ اﺳﺗﺭﺣﺕ‪1.‬‬

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‫(اﻟﻣﺭ ُء ﻋﻠﻰ‬ ‫ﺗﻠﻙ ﻫﻰ اﻷﺧﻭﺓ اﻟﺣﻘﺔ‪ ،‬ﻓﻣﺎﺫا ﻋﻥ اﻟﺻﺎﺣﺏ ﺃﻭ اﻟﺻﺩﻳﻕ ﻭﻫﻭ اﻟﺧﻠﻳﻝ‪ ،‬ﻗﺎﻝ ﺭﺳﻭﻝ هللا‬
‫ﺩِﻳﻥ ﺧﻠﻳﻠﻪ‪ ،‬ﻓﻠﻳﻧظﺭْ ﺃﺣ ُﺩ ُﻛﻡ َﻣﻥ ﻳ َُﺧﺎﻟِ ْﻝ)‪.9‬‬

‫اﻟﺧﻠَّﺔ‪ :‬ﺃﻯ‬
‫ﻓﺎﻟﺧﻠﻳﻝ ﻫﻭ اﻟﺻﺩﻳﻕ‪ ،‬ﻣﻥ اﻟﻣﺧﺎﻟﻠﺔ‪ ،‬ﺃﻯ اﻟﻣﺻﺎﺩﻗﺔ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻥ اﻟ ِﺧﻠَّﺔ‪ :‬ﻭﻫﻰ اﻟﺻﺩاﻗﺔ‪ ،‬ﺃﻭ ﻣﻥ َ‬
‫اﻟﺣﺎﺟﺔ‪ ،‬ﻛﺄﻥ ﻛﻝ ﻭاﺣﺩ ﻣﻧﻬﻣﺎ ﻳﺳﺩ َﺧﻠﺔ ﺻﺎﺣﺑﻪ‪ ،‬ﺃﻯ ﻳﻛﻔﻳﻪ ﻓﻘﺭﻩ ﻭﺣﺎﺟﺗﻪ‪.‬‬

‫ﻭﻋﻥ اﻟﺳﺎﺋﺏ ﺑﻥ ﻋﺑﺩ هللا ﻗﺎﻝ‪ِ :‬ﺟﺊ ﺑﻰ ﺇﻟﻰ اﻟﻧﺑﻰ ﻳﻭﻡ ﻓﺗﺢ ﻣﻛﺔ‪ ،‬ﺟﺎء ﺑﻰ ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﻔﺎﻥ ﻭزﻫﻳﺭ‪،‬‬
‫ﻓﺟﻌﻠﻭ ﻳﺛﻧﻭﻥ ﻋﻠﻰّ ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﻡ ﺭﺳﻭﻝ هللا (ﻻ ﺗﻌﻠﻣﻭﻧﻰ ﺑﻪ‪ ،‬ﻗﺩ ﻛﺎﻥ ﺻﺎﺣﺑﻰ ﻭﻫﻭ ﻓﻰ اﻟﺟﺎﻫﻠﻳﺔ)‪ ،‬ﻗﻠﺕ‪:‬‬
‫ﻧﻌﻡ ﻳﺎ ﺭﺳﻭﻝ هللا ﻓﻧﻌﻡ اﻟﺻﺎﺣﺏ ﻛﻧﺕ‪ .‬ﻗﺎﻝ‪( :‬ﻳﺎ ﺳﺎﺋﺏ‪ ،‬اﻧظﺭ ﺃﺧﻼﻗﻙ اﻟﺗﻰ ﻛﻧﺕ ﺗﺻﻧﻌﻬﺎ ﻓﻰ اﻟﺟﺎﻫﻠﻳﺔ‬
‫َ‬
‫ﻓﺎﺟﻌﻠﻬﺎ ﻓﻰ اﻹﺳﻼﻡ‪ ،‬ﺃ ْﻗ ِﺭ اﻟﺿﻳﻑ‪ ،‬ﻭﺃﻛﺭﻡ اﻟﻳﺗﻳﻡ‪ ،‬ﻭﺃﺣﺳﻥ ﺇﻟﻰ ِ‬
‫ﺟﺎﺭﻙ)‪.0‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫ﺇﻥ ﻣﻥ اﻟﺣﺏ هلل ﻭﻟﺭﺳﻭﻟﻪ ﺣﺑﻙ ﻷﻫﻠﻙ ﻭﺃﺻﺣﺎﺑﻙ ﻭﺇﺧﻭاﻧﻙ ﻭﻣﺟﺗﻣﻌﻙ‪ ،‬ﻛﻣﺎ ﺃﻥ ﺣﺏ اﻟﻭﻁﻥ ﻣﻥ‬
‫اﻹﻳﻣﺎﻥ‪ ،‬ﻭﻧﺣﻥ ﻫﻧﺎ ﻧﺗﻭﺟﻪ ﺇﻟﻰ ﻛﻝ ﺷﺎﺏ ﻓﻰ ﻛﻝ ﻣﻛﺎﻥ‪ ،‬ﻭﻧﺧص ﺷﺑﺎﺏ ﺃﻣﺗﻧﺎ اﻟﻌﺭﺑﻳﺔ ﻭاﻹﺳﻼﻣﻳﺔ ﺑﻘﻭﻟﻧﺎ‬
‫"ﺇﻥ ﺣﺭﺻﻛﻡ ﻋﻠﻰ ﺣﺭﻳﺗﻛﻡ ﻭاﻟﺗﻌﺑﻳﺭ ﻋﻥ ﺭﺃﻳﻛﻡ ﺣﻕ ﻻ ﻣِﺭاء ﻓﻳﻪ‪ ،‬ﻭﻟﻛﻥ ﻫﻧﺎﻙ ﻓﺎﺭﻕ ﺷﺎﺳﻊ ﺑﻳﻥ اﻟﺣﺭﻳﺔ‬
‫ﻭاﻟﻔﻭﺿﻰ‪ ،‬ﻭﺣﺭﻳﺔ اﻟﺗﻌﺑﻳﺭ ﻭاﻟﺗﺧﺭﻳﺏ ﻭاﻟﺗﺩﻣﻳﺭ‪ ،‬ﻻ ﺗﺟﻌﻠﻭا اﻹﺣﺳﺎﺱ ﺑﺎﻟظﻠﻡ ﺃﻭ اﻟﻐﺑﻥ ﻋُﺫﺭا ﻟﻠﻘﺗﻝ‬
‫ﻭاﻹﺣﺭاﻕ ﻟﻣﻣﺗﻠﻛﺎﺕ اﻟﻧﺎﺱ ﺃﻭ اﻟﻣﺅﺳﺳﺎﺕ‪ ،‬ﺣﻛﻭﻣﻳﺔ ﻛﺎﻧﺕ ﺃﻭ ﺧﺎﺻﺔ‪ ،‬ﺇﺭﺗﻘﻭا ﺑﺄﻓﻌﺎﻟﻛﻡ ﻛﻣﺎ اﺭﺗﻘﻳﺗﻡ‬
‫ﺑﺄﻓﻛﺎﺭﻛﻡ ﻭﻻ ﺗﺧﺭﺑﻭا ﺩﻭﺭﻛﻡ ﺑﺄﻳﺩﻳﻛﻡ‪ ،‬ﻭﻫﻳﻬﺎﺕ ﻫﻳﻬﺎﺕ ﻟﺗﺻﻔﻳﺔ اﻟﺣﺳﺎﺑﺎﺕ ﻓﺈﻧﻬﺎ ﺃﺭﺫﻝ اﻵﻓﺎﺕ"‪.‬‬

‫ﺇﺧﻭاﻧﻰ ﻭﺃﺧﻭاﺗﻰ ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﺕ ﻣ َِﻥ‬ ‫هللا اﻟَّﺗِﻰ ﺃَ ْﺧ َﺭ َﺝ ﻟِ ِﻌ َﺑﺎ ِﺩ ِﻩ َﻭ َّ‬

‫اﻟﻁ ِّﻳ َﺑﺎ ِ‬ ‫ﻳﻘﻭﻝ اﻟﺣﻕ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻓﻰ ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ ﴿ﻗُ ْﻝ َﻣﻥْ َﺣﺭَّ َﻡ ِزﻳ َﻧ َﺔ َّ ِ‬
‫ُﻭﻥ﴾‪.29‬‬‫ﺕ ﻟِ َﻘ ْﻭ ٍﻡ َﻳﻌْ َﻠﻣ َ‬ ‫ﺻ ُﻝ ْاﻵَ َﻳﺎ ِ‬
‫ﻙ ُﻧ َﻔ ِّ‬ ‫ﺻ ًﺔ َﻳ ْﻭ َﻡ ْاﻟ ِﻘ َﻳﺎ َﻣ ِﺔ َﻛ َﺫﻟِ َ‬
‫ِﻳﻥ ﺁَ َﻣ ُﻧﻭا ﻓِﻰ ْاﻟ َﺣ َﻳﺎ ِﺓ اﻟﺩ ْﻧ َﻳﺎ َﺧﺎﻟِ َ‬
‫اﻟﺭِّ ْز ِﻕ ﻗُ ْﻝ ﻫِﻰ ﻟِﻠَّﺫ َ‬

‫ﻗﺩ ﺑﺩﺃﺕ اﻵﻳﺔ اﻟﻛﺭﻳﻣﺔ ﻣﻥ اﻟﻛﺗﺎﺏ اﻟﻌزﻳز ﺑﺎﺳﺗﻔﻬﺎﻡ ﺇﺳﺗﻧﻛﺎﺭﻯ‪ ،‬ﻳﻘﻭﻝ اﻟﺣﻕ‪ :‬ﻣﻥ ﺫا اﻟﺫﻯ ﻳﻧﻛﺭ ﺃﻭ‬
‫هللا﴾ ﻭﻫﻰ ﻛﻝ ﻣﺎ ﻳُﺗﺟﻣﻝ ﺑﻪ ﻣﻥ اﻟﺛﻳﺎﺏ ﻭﻏﻳﺭﻫﺎ ﴿اﻟَّﺗِﻰ ﺃَ ْﺧ َﺭ َﺝ ﻟِ ِﻌ َﺑﺎ ِﺩ ِﻩ﴾ ﻣﻥ اﻟﻧﺑﺎﺕ ﻛﺎﻟﻘﻁﻥ‬
‫ﻳﺣﺭﻡ ﴿ ِزﻳ َﻧ َﺔ َّ ِ‬

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‫ﺕ ﻣ َِﻥ اﻟﺭِّ ْز ِﻕ﴾ ﺃﻯ اﻟﻣﺳﺗﻠﺫاﺕ ﻣﻥ‬ ‫ﻭاﻟﻛﺗﺎﻥ‪ ،‬ﺃﻭ ﻣﻥ اﻟﺣﻳﻭاﻥ ﻛﺎﻟﺻﻭﻑ ﻭاﻟﻭﺑﺭ ﻭاﻟﺣﺭﻳﺭ‪َ ﴿ ،‬ﻭ َّ‬
‫اﻟﻁ ِّﻳ َﺑﺎ ِ‬
‫اﻟﻣﺄﻛﻝ ﻭاﻟﻣﺷﺭﺏ ﻭاﻟﻣﻧﻛﺢ‪.‬‬

‫ﻭﺑﻪ ﺭﺩ اﻹﻣﺎﻡ ﻣﺎﻟﻙ ﺑﻥ ﺃﻧﺱ ﻋﻠﻰ ﻣﻥ ﻗﺎﻝ ﻟﻪ ﺇﺗﻕ هللا ﻳﺎ ﻣﺎﻟﻙ ﻓﺈﻧﻙ ﺗﻠﺑﺱ اﻟﺭﻗﻳﻕ ﻭﺗﺄﻛﻝ اﻟﺭﻗﺎﻕ‪ ،‬ﻓﺭﺩ‬
‫ِﻳﻥ ﺁَ َﻣ ُﻧﻭا ﻓِﻰ ْاﻟ َﺣ َﻳﺎ ِﺓ اﻟﺩ ْﻧ َﻳﺎ﴾ ﻭﻳﺷﺎﺭﻛﻬﻡ ﻓﻳﻬﺎ اﻟﻛﻔﺎﺭ‪ ،‬ﻭﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ ﺗﻛﻭﻥ ﺧﺎﻟﺻﺔ‬
‫ﻋﻠﻳﻪ‪﴿ :‬ﻗُ ْﻝ ﻫِﻰ ﻟِﻠَّﺫ َ‬
‫ﻟﻠﻣﺅﻣﻧﻳﻥ ﺩﻭﻥ ﻏﻳﺭﻫﻡ‪.‬‬

‫ﻭﻗﺩ اﻫﺗﻡ اﻟﻧﺎﺱ ﺑﺎﻷﺣﺎﺩﻳﺙ ﻭاﻵﻳﺎﺕ ﻭﺃﻗﻭاﻝ اﻟﻌﻠﻣﺎء ﻓﻰ ﺫﻡ اﻟﺩﻧﻳﺎ‪ ،‬ﻭﺗﺭﻛﻭا ﻛﻝ ﺷﺊ ﻣﺩﺣﻬﺎ ﺣﺗﻰ ﺁﻭﻯ‬
‫اﻟﻧﺎﺱ ﺇﻟﻰ اﻟﻛﺳﻝ ﻭﺗﺭﻙ اﻟﻌﻣﻝ‪ ،‬ﻭﻟﻛﻧﺎ ﻧﺳﺗﻌﺭﺽ اﻟﻧﺻﻭص اﻟﺗﻰ ﺗﺣﺩﺛﺕ ﻋﻥ اﻟﻭﺟﻪ اﻟﺟﻣﻳﻝ ﻟﻠﺩﻧﻳﺎ‪،‬‬
‫ﻭاﻟﺣﺙ ﻋﻠﻰ اﻟﻌﻣﻝ ﻓﻳﻣﺎ ﻳﺭﺿﻰ هللا ﻭﺭﺳﻭﻟﻪ ﻭﻫﻭ ﻗﻭﻟﻪ (اﻟﺩﻧﻳﺎ ﺣﻠﻭﺓ ﺧﺿﺭﺓ‪ ،‬ﻓﻣﻥ ﺃﺧﺫﻫﺎ ﺑﺣﻘﻬﺎ‬
‫ﺑﻭﺭﻙ ﻟﻪ ﻓﻳﻬﺎ)‪.22‬‬

‫ﻓﻬﻝ ﺣﻕ اﻟﺩﻧﻳﺎ ﻫﻭ اﻟﻘﻌﻭﺩ ﻋﻥ اﻟﻌﻣﻝ ﻓﻳﻬﺎ ﺑﺩﻋﻭﻯ اﻟﺗﻔﺭﻍ ﻟﻠﺫﻛﺭ‪ ،‬ﻭﻣﻥ ﺃﻳﻥ ﺗﻛﺗﺳﺏ ﻗﻭﺗﻙ اﻟﺫﻯ ﺑﺩﻭﻧﻪ‬
‫ﺗﻧﺷﻐﻝ ﻋﻥ اﻟﺫﻛﺭ؟! ﻫﻝ ﺗﺳﺄﻝ اﻟﻧﺎﺱ ﻟﻳﻌﻁﻭﻙ ﺑﺩﻋﻭﻯ ﺃﻧﻙ ﻣﻥ اﻟﺫاﻛﺭﻳﻥ‪ ،‬ﻓﻬﺫا ﺳﻳﺩﻧﺎ ﺳﻠﻣﺎﻥ اﻟﻔﺎﺭﺳﻰ‬
‫اﻟﺫﻯ ﺭﻓﺽ ﺃﻥ ﻳﺳﻛﻥ ﻓﻰ ﺇﻳﻭاﻥ ﻛﺳﺭﻯ‪ ،‬ﺑﻌﺩ ﺃﻥ ﺻﺎﺭ ﺃﻣﻳﺭاً ﻋﻠﻰ ﺑﻼﺩ ﻓﺎﺭﺱ ﺑﻌﺩ اﻟﻔﺗﺢ‪ ،‬ﻳﺭاﻩ اﻟﻧﺎﺱ‬
‫ﻓﻰ اﻟﺳﻭﻕ ﻳﺣﻣﻝ ﺃﺻﻧﺎﻓﺎ ًُ ﻣﻥ اﻟﻁﻌﺎﻡ ﻭاﻟﺷﺭاﺏ ﻭاﻟﻣﻠﺑﺱ ﻓﻳﺳﺄﻟﻭﻧﻪ ﺃﻳﻥ اﻟزﻫﺩ؟ ﻓﻳﻘﻭﻝ ﺃﺣﻣﻝ ﻫﺫا ﻛﻰ‬
‫ﺗﻁﻣﺋﻥ اﻟﻧﻔﺱ ﻓﻼ ﺗﺷﻐﻠﻧﻰ ﻋﻥ اﻟﻌﺑﺎﺩﺓ‪.‬‬

‫ﻭﻛﺎﻥ اﻟﻧﺑﻰ ﺟﺎﻟﺳﺎ ً ﻣﻊ ﺃﺻﺣﺎﺑﻪ ﻓﻧظﺭﻭا ﺇﻟﻰ ﺷﺎﺏ ﺫﻭ ﺟﻠﺩ ﻭﻗﻭﺓ ﻭﻗﺩ َﺑﻛﺭ ﻳﺳﻌﻰ‪ ،‬ﻓﻘﺎﻟﻭا ﻭﻳﺢ ﻫﺫا ﻟﻭ‬
‫ﻛﺎﻥ ﺷﺑﺎﺑﻪ ﻭﺟﻠﺩﻩ ﻓﻰ ﺳﺑﻳﻝ هللا‪ ،‬ﻓﻘﺎﻝ (ﻻ ﺗﻘﻭﻟﻭا ﻫﺫا ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﻳﺳﻌﻰ ﻋﻠﻰ ﻧﻔﺳﻪ ﻟﻳﻛﻔﻬﺎ ﻋﻥ اﻟﻣﺳﺄﻟﺔ‬
‫ﻭﻳﻐﻧﻳﻬﺎ ﻋﻥ اﻟﻧﺎﺱ ﻓﻬﻭ ﻓﻰ ﺳﺑﻳﻝ هللا‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺳﻌﻰ ﻋﻠﻰ ﺃﺑﻭﻳﻥ ﺿﻌﻳﻔﻳﻥ ﺃﻭ ﺫﺭﻳﺔ ﺿﻌﺎﻑ ﻟﻳﻛﻔﻳﻬﻡ‬
‫ﻭﻳﻐﻧﻳﻬﻡ ﻓﻬﻭ ﻓﻰ ﺳﺑﻳﻝ هللا‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺳﻌﻰ ﺗﻔﺎﺧﺭاً ﺃﻭ ﺗﻛﺎﺛﺭاً ﻓﻬﻭ ﻓﻰ ﺳﺑﻳﻝ اﻟﺷﻳﻁﺎﻥ)‪.21‬‬

‫ﻭﻋﻥ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ﻗﺎﻝ ُﺳﺑَّﺕ اﻟ َﻌﺟﻡ ﺑﻳﻥ ﻳﺩﻯ اﻟﻧﺑﻰ ﻓﻧﻬﻰ ﻋﻥ ﺫﻟﻙ ﻭﻗﺎﻝ (ﻻ َﺗﺳُﺑﻭﻫﺎ ﻓﺈﻧﻬﺎ ﻋﻣﺭﺕ ﺑﻼﺩ‬
‫هللا ﻓﻌﺎش ﻓﻳﻬﺎ ﻋﺑﺎﺩ هللا)‪.21‬‬

‫اﻟﻧﺑﻰ ﻓﺄﻣﺭﻧﻰ ﺃﻥ ﺁﺧﺫ ﻋﻠﻰ ﺛﻳﺎﺑﻰ ﻭﺳﻼﺣﻰ ﺛﻡ ﺁﺗﻳﻪ‪،‬‬ ‫ﻭﻋﻥ ﺳﻳﺩﻧﺎ ﻋﻣﺭﻭ ﺑﻥ اﻟﻌﺎص ﻗﺎﻝ‪ :‬ﺑﻌﺙ ﺇِﻟَﻰَّ‬
‫ﺛﻡ ﻁﺄﻁﺄ ﺛﻡ ﻗﺎﻝ‪( :‬ﻳﺎ ﻋﻣﺭﻭ ﺇﻧﻰ ﺃﺭﻳﺩ ﺃﻥ ﺃﺑﻌﺛﻙ ﻋﻠﻰ‬ ‫ﻓﻔﻌﻠﺕ ﻓﺄﺗﻳﺗﻪ ﻭﻫﻭ ﻳﺗﻭﺿﺄ‪َ ،‬ﻓ َ‬
‫ﺻﻌَّﺩ ﺇﻟﻰَّ اﻟﺑﺻﺭ‬

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‫ﺟﻳش ﻓﻳﻐﻧﻣﻙ هللا‪ ،‬ﻭﺃﺭﻏﺏ ﻟﻙ ﻣﻥ اﻟﻣﺎﻝ ﺭﻏﺑﺔ ﺻﺎﻟﺣﺔ)‪ ،‬ﻗﻠﺕ ﺇﻧﻰ ﻟﻡ ﺃُﺳﻠِﻡ ﺭﻏﺑﺔ ﻓﻰ اﻟﻣﺎﻝ‪ ،‬ﺇﻧﻣﺎ‬
‫ﺃﺳﻠﻣﺕ ﺭﻏﺑﺔ ﻓﻰ اﻹﺳﻼﻡ ﻓﺄﻛﻭﻥ ﻣﻊ ﺭﺳﻭﻝ هللا‪ ،‬ﻓﻘﺎﻝ (ﻳﺎ ﻋﻣﺭﻭ ﻧﻌﻡ اﻟﻣﺎﻝ اﻟﺻﺎﻟﺢ ﻟﻠﻣﺭء اﻟﺻﺎﻟﺢ)‪.20‬‬

‫ﻭﻫﺎ ﻧﺣﻥ ﻣﻊ ﺑﺎﺏ ﻣﺩﻳﻧﺔ اﻟﻌﻠﻡ ﻭﺩاﺭ اﻟﺣﻛﻣﺔ اﻹﻣﺎﻡ ﻋﻠﻰ ﻟﻳﺻﻑ ﻟﻧﺎ اﻟﺩﻧﻳﺎ ﻓﻳﻘﻭﻝ "اﻟﺩﻧﻳﺎ ﺩاﺭ ﺻﺩﻕ‬
‫ﻟﻣﻥ ﺻﺩﻗﻬﺎ‪ ،‬ﻭﺩاﺭ ﻋﺎﻓﻳﺔ ﻟﻣﻥ ﻓﻬﻡ ﻋﻧﻬﺎ‪ ،‬ﻭﺩاﺭ ﻏِ َﻧﻰ ﻟﻣﻥ َﺗ َزﻭّ ﺩ ﻣﻧﻬﺎ‪ ،‬اﻟﺩﻧﻳﺎ ﻣﺳﺟﺩ ﺃ ِﺣﺑّﺎء هللا‪ ،‬ﻭﻣُﺻﻠﻰ‬
‫ﻭاﺭﺑﺣﻭا ﻓﻳﻬﺎ اﻟﺟﻧﺔ‪ ،‬ﻭﻣﻥ ﺫا ﻳﺫﻣﻬﺎ‬ ‫ﻣﻼﺋﻛﺔ هللا‪ ،‬ﻭ َﻣﻬﺑﻁ ﻭﺣﻳﻪ‪ ،‬ﻭ َﻣ ْﺗ َﺟﺭ ﺃﻭﻟﻳﺎﺋﻪ‪ ،‬اﻛﺗﺳﺑﻭا ﻓﻳﻬﺎ اﻟﺭﺣﻣﺔ‪ِ ،‬‬
‫ﺕ ﻧﻔﺳﻬﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻭﻣﺛﻠﺕ ﻟﻬﻡ ﺑﺑﻼﺋﻬﺎ اﻟﺑﻼء‪ ،‬ﻭﺷﻭﻗﺕ ﺑﺳﺭﻭﺭﻫﺎ‬ ‫ﻭﻗﺩ ﺁﺫﻧﺕ ﺑﺑﻳﻧﻬﺎ‪ ،‬ﻭﻧﺎﺩﺕ ﺑﻔﺭاﻗﻬﺎ‪ ،‬ﻭﻧ َﻌ ْ‬
‫ﺇﻟﻰ اﻟﺳﺭﻭﺭ‪ ،‬ﻭﺭاﺣﺕ ﺑﻔﺟﻳﻌﺔ‪ ،‬ﻭاﺑﺗﻛﺭﺕ ﺑﻌﺎﻓﻳﺔ؛ ﺗﺣﺫﻳﺭاً ﻭﺗﺭﻏﻳﺑﺎ ً ﻭﺗﺧﻭﻳﻔﺎً‪َ ،‬ﻓ َﺫﻣّﻬﺎ ﺭﺟﺎﻝ ﻏﺏَّ اﻟﻧﺩاﻣﺔ‪،‬‬
‫ﻭﺣﻣﺩﻫﺎ ﺁﺧﺭﻭﻥ ﻏﺏ اﻟﻣﻛﺎﻓﺄﺓ‪ ،‬ﺫﻛﺭﺗﻬﻡ ﻓﺫﻛﺭﻭا ﺗﺻﺎﺭﻳﻔﻬﺎ‪ ،‬ﻭﺻﺩﻗﺗﻬﻡ ﻓﺻﺩﻗﻭا ﺣﺩﻳﺛﻬﺎ‪ ،‬ﻓﻳﺎ ﺃﻳﻬﺎ اﻟﺫا ُﻡ‬
‫ﻟﻠﺩﻧﻳﺎ اﻟﻣﻐﺗﺭ ﺑﻐﺭﻭﺭﻫﺎ‪ ،‬ﻣﺗﻰ اﺳﺗﺩاﻣﺕ ﻟﻙ اﻟﺩﻧﻳﺎ؟ ﺑﻝ ﻣﺗﻰ ﻏﺭّ ﺗﻙ ﻣﻥ ﻧﻔﺳﻬﺎ؛ ﺃﺑﻣﺿﺎﺟﻊ ﺁﺑﺎﺋﻙ ﻣﻥ اﻟﺑﻠﻰ؟‬
‫ﺕ ﺑﻳﺩﻙ ﻣﻥ ﺗﺑﻐﻰ ﻟﻪ اﻟﺷﻔﺎء ﻭﺗﺳﺗﻭﺻﻑ ﻟﻪ‬ ‫ﺃﻡ ﺑﻣﺻﺎﺭﻉ ﺃﻣﻬﺎﺗﻙ ﻣﻥ اﻟﺛﺭﻯ؟ ﻛﻡ ﻗﺩ ﻋﻠﻠﺕ ﺑﻛﻔﻙ ﻭ َﻣﺭﺿْ َ‬
‫اﻟﺩﻭاء ﻣﻥ اﻷﻁﺑﺎء! ﻟﻡ ﺗﻧﻔﻌﻪ ﺑﺷﻔﺎﺋﻙ‪ ،‬ﻭﻗﺩ ﻣﺛﻠﺕ ﺫﻟﻙ ﺑﻪ اﻟﺩﻧﻳﺎ ﻧﻔﺳﻙ‪ ،‬ﻭﺑﻣﺻﺭﻋﻪ ﻣﺻﺭﻋﻙ‪ :‬ﻏﺩاً ﻻ‬
‫ﻳﻧﻔﻌﻙ ﺑﻛﺎﺅﻙ‪ ،‬ﻭﻻ ﻳﻐﻧﻰ ﻋﻧﻙ ﺃ ِﺣﺑِّﺎﺅﻙ"‪.21‬‬

‫ﻭﺑﻌﺩ ﺃﻥ ﺫﻛﺭﻧﺎ ﺑﻌﺽ ﻣﺎ ﻭﺭﺩ ﻓﻰ ﺁﻯ اﻟﻛﺗﺎﺏ‪ ،‬ﻭﺗﻔﺻﻳﻝ اﻟﺳﻧﺔ ﻭﻓِﻌْ ﻝ اﻷﺻﺣﺎﺏ‪ ،‬ﻓﻧﺣﻥ ﺃﻣﺎﻡ ﺻﺣﺎﺑﻰ‬
‫ﻣﻥ ﺣﻛﻣﺎء اﻟﻌﺭﺏ‪ ،‬اﻟﺫﻯ ﺗﻌﻠﻡ ﻣﻧﻪ ﻛﺛﻳﺭ ﻣﻥ اﻟﺻﺣﺎﺑﺔ ﻭاﻟﺗﺎﺑﻌﻳﻥ اﻟﺣﻛﻣﺔ‪ ،‬ﻭﻫﻭ ﻗﻳﺱ ﺑﻥ ﻋﺎﺻﻡ‪ ،‬ﺇِ ْﺫ ﻛﺎﻥ‬
‫ﺎﻝ‪َ ،‬ﻓﺈِ َّﻧ ُﻪ َﻣ ْﻧ َﺑ َﻬﺔ ﻟ ِْﻠ َﻛ ِﺭ ِﻳﻡ‪َ ،‬ﻭﻳُﺳْ َﺗ ْﻐ َﻧﻰ ِﺑ ِﻪ َﻋ ِﻥ اﻟﻠَّﺋ ِِﻳﻡ‪،‬‬
‫ﺎﻉ ْاﻟ َﻣ ِ‬
‫ﻣﻣﺎ ﻗﺎﻝ ﻟَﻣَّﺎ ﺣﺿﺭﺗﻪ اﻟﻭﻓﺎﺓ "‪َ ...‬ﻭ َﻋﻠَ ْﻳ ُﻛ ْﻡ ِﺑﺎﺻْ ﻁِ َﻧ ِ‬
‫ﺏ اﻟﺭَّ ﺟ ُِﻝ‪َ ،‬ﻭﻻ ُﺗ َﻧﻭّ ﺣُﻭا َﻋﻠَﻰّ ‪َ ،‬ﻓﺈِﻥَّ َﺭﺳُﻭﻝ هللا ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻟَ ْﻡ‬ ‫َﻭﺇِﻳَّﺎ ُﻛ ْﻡ َﻭ ْاﻟ َﻣﺳْ ﺄَﻟَ َﺔ‪َ ،‬ﻓﺈِ َّﻧ َﻬﺎ ﺁ ِﺧ ُﺭ َﻛﺳْ ِ‬
‫ُﻳ َﻧﺢْ َﻋ َﻠﻳﻪ"‪.24‬‬

‫ﻭﻣﻣﺎ ﺗﻘﺩﻡ ﻓﺈﻥ اﻟﻔﻬﻡ ﻳﻘﺗﺿﻰ ﺃﻥ اﻟﺩﻧﻳﺎ ﻣﺫﻣﻭﻣﺔ ﻭﻣﻣﺩﻭﺣﺔ ﺗﺑﻌﺎ ً ﻟﺣﺎﻝ اﻹﻧﺳﺎﻥ ﻓﻳﻬﺎ‪ ،‬ﻻ ﻟﺫاﺗﻬﺎ ﻭﻛﻧﻬﻬﺎ‪،‬‬
‫ﺽ‬ ‫ﻭﺣﺎﻝ اﻹﻧﺳﺎﻥ ﻓﻳﻬﺎ َﻣﻧﻭﻁ ﺑﺣﺎﻝ ﻗﻠﺑﻪ اﻟﺫﻯ َﺗ ْﺗﺑ ُﻌ ُﻪ اﻟﺟﻭاﺭﺡ‪ ،‬ﻓﻘﻭﻟﻪ ﻋز ﻭﺟﻝ ﴿ﺃَ َﻓﻠَ ْﻡ ﻳَﺳِ ﻳﺭُﻭ ْا ﻓِﻰ اﻷَﺭْ ِ‬
‫ﻭﻥ ِﺑ َﻬﺎ﴾‪ 21‬ﻫﺫا ﻳﺩﻝ ﻋﻠﻰ ﺃﻣﺭﻳﻥ‪ :‬ﺃﻥ اﻟﻌﻘﻝ ﻋﻠﻡ‪ ،‬ﻭﺃﻥ ﻣﺣﻠﻪ اﻟﻘﻠﺏ‪ ،‬ﻗﺎﻝ ﻣﺟﺎﻫﺩ‪:‬‬ ‫ﻭﻥ ﻟَ ُﻬ ْﻡ ﻗُﻠُﻭﺏ َﻳﻌْ ِﻘﻠ ُ َ‬
‫َﻓ َﺗ ُﻛ َ‬
‫ﻟﻛﻝ ﺇﻧﺳﺎﻥ ﺃﺭﺑﻊ ﺃﻋﻳﻥ‪ :‬ﻋﻳﻧﺎﻥ ﻓﻰ ﺭﺃﺳﻪ ﻟﺩﻧﻳﺎﻩ‪ ،‬ﻭﻋﻳﻧﺎﻥ ﻓﻰ ﻗﻠﺑﻪ ﻵﺧﺭﺗﻪ‪ ،‬ﻓﺈﻥ ﻋﻣﻳﺕ ﻋﻳﻧﺎ ﺭﺃﺳﻪ‬
‫ﻭﺃﺑﺻﺭﺕ ﻋﻳﻧﺎ ﻗﻠﺑﻪ ﻟﻡ ﻳﺿﺭﻩ َﻋ َﻣﺎﻩ ﺷﻳﺋﺎً‪ ،‬ﻭﺇﻥ ﺃﺑﺻﺭﺕ ﻋﻳﻧﺎ ﺭﺃﺳﻪ ﻭﻋﻣﻳﺕ ﻋﻳﻧﺎ ﻗﻠﺑﻪ ﻟﻡ ﻳﻧﻔﻌﻪ ﻧظﺭﻩ‬
‫ﺷﻳﺋﺎ ً‪29.‬‬

‫ﻭﻛﻣﺎ ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ "ﺣﺎﻟﺔ اﻟﻘﻠﺏ ﺇﻣﺎ َﻫﻡ ﺃﻭ ِﻫﻣّﺔ‪ ،‬ﻓﺈﺫا ﻛﺎﻥ اﻟﻘﻠﺏ ﻣﻐﻠﻔﺎ ً ﺑﺎﻟﻬﻡ‪ ،‬ﻛﺎﻧﺕ‬
‫ﺷ ِﻐ َﻝ ﺑﺎﻟﺳﻔﺎﻫﺔ ﻋﻥ ﺫﻛﺭ هللا ﻋز ﻭﺟﻝ‪،‬‬‫ﺟﻭاﺭﺣﻪ ﻣﺷﻐﻭﻟﺔ ﺑﺎﻟﺗﻛﺎﺛﺭ ﻣﺎﻻً ﻭﻭﻟﺩاً‪ ،‬ﻟإلﻓﺗﺧﺎﺭ ﻭاﻹﺳﺗﻛﺑﺎﺭ ﻭ ُ‬

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‫ﻓﻌﻣﻳﺕ ﻋﻳﻭﻥ ﻗﻠﺑﻪ‪ ،‬ﻭﺇﺫا ﻛﺎﻥ اﻟﻘﻠﺏ ﻣﻐﻠﻔﺎ ً ﺑﺎﻟﻬﻣﺔ‪ ،‬ﻳﻣﺗﻠﺊ اﻟﻘﻠﺏ ﺑﺣﺏ اﻟﻧﺑﻰ ﻭﺃﻫﻝ ﺑﻳﺗﻪ ﻭﺃﺻﺣﺎﺑﻪ‬
‫ﺕ ﺟﻭاﺭﺣﻪ ﺑﺎﻟﺫﻛﺭ ﻭاﻟﺻﻼﺓ ﻋﻠﻰ اﻟﺣﺑﻳﺏ‪ ،‬ﻭﺃُﻋْ َﻁﻰ اﻟﻔﺭاﺳﺔ ﻟﻌﻳﻭﻥ ﻗﻠﺑﻪ"‪.‬‬ ‫ﻭﺃﻭﻟﻳﺎء هللا اﻟﺻﺎﻟﺣﻳﻥ‪ ،‬ﻭ ُ‬
‫ﺷ ِﻐﻠَ ْ‬

‫اﻟﺣﺿﻭﺭ اﻟﻛﺭﻳﻡ ‪..‬‬

‫ﻭاﻵﻥ ﺟﺎء اﻟﺩﻭﺭ ﻋﻠﻰ اﻟﺧﻁﺎﺏ اﻟﺩﻳﻧﻰ ﻭﺗﻭﺟﻳﻪ اﻟﺩﻋﺎﺓ‪ ،‬ﻓﻘﺩ ﻛﺛﺭ اﻟﻛﻼﻡ ﻋﻥ ﺗﺟﺩﻳﺩ ﻭﺗﻁﻭﻳﺭ اﻟﺧﻁﺎﺏ‬
‫اﻟﺩﻳﻧﻰ‪ ،‬ﻭﻣﺎ ﺃﺻﺎﺑﻪ ﻣﻥ ﺟﻣﻭﺩ‪ ،‬ﻣﻣﺎ ﺃﺻﺎﺑﻪ ﺑﺎﻟﺗﺧﻠﻑ ﻋﻥ اﻟﻣﻔﺎﻫﻳﻡ‪ ،‬ﻭﻋﺩﻡ ﻗﺩﺭﺗﻪ ﻋﻠﻰ اﺳﺗﻘﻁﺎﺏ اﻟﺳﺎﻣﻊ‬
‫ﻭاﺳﺗﻳﻌﺎﺏ اﻟﺑﺷﺭ‪ ،‬ﻭاﻟﻧﺎظﺭ اﻟﻣﺗﺄﻣﻝ ﻳﺟﺩ ﺃﻥ ﺑﻳﻥ ﺃﻳﺩﻳﻧﺎ ﻧﻔﺱ اﻟﻧﺻﻭص‪ ،‬ﻣﻥ ﺁﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺙ ﻛﺎﻥ اﻟﺩﻋﺎﺓ‬
‫اﻷ ُ َﻭﻝ ﻳﺗﺣﺩﺛﻭﻥ ﺑﻬﺎ‪ ،‬ﻛﻣﺎ ﻳﺗﺣﺩﺙ ﺑﻬﺎ اﻟﺩﻋﺎﺓ اﻵﻥ‪ ،‬ﻓﻠﻣﺎﺫا ﻻ ﺗﻌﻁﻰ ﻧﻔﺱ اﻟﻧﺗﺎﺋﺞ؟! ﺑﻝ اﻷﻋﺟﺏ ﻣﻥ ﻫﺫا‬
‫ﺃﻧﻬﺎ ﺗﺄﺗﻰ ﺑﻧﺗﺎﺋﺞ ﻋﻛﺳﻳﺔ‪ُ ،‬ﺗ َﻧ ِّﻔﺭ اﻟﻧﺎﺱ َﻓ َﻳ ِﻔﺭﻭﻥ ﺑﺩﻻً ﻣِﻥْ ﺃﻥ ﻳﺳﺗﺟﻳﺑﻭا!!‬

‫ﻓﺎﻟﻌﻳﺏ ﻻ ﻳﻣﻛﻥ ﺃﻥ ﻳﻠﺣﻕ اﻟﻧص‪ ،‬ﺣﺎﺷﺎﻩ ﻣﻥ اﻟﻌﻳﺏ ﺃﻭ اﻟﻧﻘص‪ ،‬ﻭﻟﻛﻥ اﻷﻣﺭ ﻳﺗﻌﻠﻕ ﺑﺎﻟﺩاﻋﻳﺔ ﻧﻔﺳﻪ‪،‬‬
‫ﻭﻫﺫا ﻳﺭﺟﻊ ﺑﻧﺎ ﺇﻟﻰ ﻣﺎ ﺑﺩﺃﻧﺎ ﺑﻪ ﺧﻁﺎﺑﻧﺎ ﻭﻫﻭ ﺣﺎﻝ ﻗﻠﺑﻪ‪ ،‬ﻓﻠﻳﺳﺄﻝ ﻛﻝ ﻣﻧﺎ ﻧﻔﺳﻪ ﻋﻥ ﺣﺎﻝ ﻗﻠﺑﻪ‪ ،‬ﻫﻝ ﻫﻭ اﻟﻬﻡ‬
‫ﺃﻡ اﻟﻬﻣﺔ؟ ﻫﺫا ﻫﻭ ﺑﺎﻁﻥ اﻷﻣﺭ‪ ،‬ﻓﻣﺎﺫا ﻋﻥ ظﺎﻫﺭﻩ؟ ﺇﻧﻧﺎ ﻻ ﻧﻬﺎﺟﻡ ﻭﻻ ﻧﺩاﻓﻊ ﻭﻟﻛﻧﻧﺎ ﻧﺭﻳﺩ ﺇﻳﺿﺎﺡ اﻟﺳﺑﻳﻝ‬
‫ﻭﻋﻠﻰ هللا اﻟﻘﺻﺩ ﻭﻣﻧﻪ اﻟﺟﻭﺩ ﻭاﻟﻣﻧﺔ‪.‬‬

‫ﺇﻥ اﻟﻧﺻﻭص اﻟﻣﺳﺗﺧﺩﻣﺔ ﻓﻰ اﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا‪ ،‬ﻣﻥ ﺁﻯ اﻟﻛﺗﺎﺏ اﻟﻌزﻳز ﻭﺃﺣﺎﺩﻳﺙ اﻟﺫﻯ ﻻ ﻳﻧﻁﻕ ﻋﻥ‬
‫اﻟﻬﻭﻯ‪ ،‬ﻣﻘﺩﻣﺔ ﻋﻠﻰ اﻟﻔﻬﻡ‪ ،‬ﺃﻯ ﺃﻥ اﻟﻔﻬﻡ ﻭاﻟﻌﻘﻝ َﻳ ْﺗﺑ ُﻊ اﻟﻧص‪ ،‬ﻭاﻟﻔﻬﻡ ﻻﺑﺩ ﺃﻥ ﻳﻛﻭﻥ ﻓﻬﻣﺎ ً ﻓﻘﻬﻳﺎ ً ﻭﻟﻳﺱ ﻓﻬﻣﺎ ً‬
‫ﻣﻧﻁﻘﻳﺎً‪ ،‬ﺑﻣﻌﻧﻰ ﺃﻥ اﻟﻔﻘﻪ ﻣﺭﺑﻭﻁ ﺑﺄﺳﺑﺎﺏ ﻧزﻭﻝ‪ ،‬ﻭﻧﺎﺳﺦ ﻭﻣﻧﺳﻭخ‪ ،‬ﻭﻣﺣﻛﻡ ﻭﻣﺗﺷﺎﺑﻪ‪ ،‬ﻭﻣﻁﻠﻕ ﻭﻣﻘﻳﺩ‪،‬‬
‫ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻙ ﻣﻥ ﺑﺎﻗﻰ ﻋﻠﻭﻡ اﻟﻔﻘﻪ‪ ،‬ﻛﻣﺎ ﺃﻥ ﻫﻧﺎﻙ ﺷﺊ ﻳﻐﻔﻝ ﻋﻧﻪ ﺑﻌﺽ اﻟﺩﻋﺎﺓ‪ ،‬ﻭﻫﻭ ﻓﻘﻪ اﻟزﻣﺎﻥ‬
‫ﻭاﻟﻣﻛﺎﻥ ﻭﻋﻘﻭﻝ اﻟﻣﺧﺎﻁﺑﻳﻥ‪.‬‬

‫ﻓﺎﻟﺩﻳﻥ ﻟﻪ ﻭﺟﻭﻩ ﻋﺩﺓ ﺣﻳﻧﻣﺎ ﺗﺭﻳﺩ اﻟﻧظﺭ ﺇﻟﻳﻪ ﻻ اﻟﻧظﺭ ﻓﻳﻪ‪ ،‬ﻓﻬﻭ ﻣﺭاﺗﺏ (ﺇﺳﻼﻡ ﻭﺇﻳﻣﺎﻥ ﻭﺇﺣﺳﺎﻥ) ﻟﻣﻥ‬
‫ﺃﺭاﺩ ﺃﻥ ﻳﺭﺗﻘﻰ ﻓﻳﻪ‪ ،‬ﻭ(ﻓﺭاﺋﺽ ﻭﻧﻭاﻓﻝ ﻭﻣﺷﺎﻫﺩاﺕ) ﻟﻣﻥ ﺃﺭاﺩ ﺃﻥ ﻳﺄﺧﺫﻩ ﺑﺣﻘﻪ‪ ،‬ﺛﻡ ﺃﻥ اﻟﺩﻳﻥ (ﻋﻘﺎﺋﺩ‬
‫ﻭﻋﺑﺎﺩاﺕ ﻭﻣﻌﺎﻣﻼﺕ) ﻟﻣﻥ ﺃﺭاﺩ ﺃﻥ ﻳﺗﻔﻘﻪ ﻓﻳﻪ ﺛﻡ ﻳﺩﻋﻭ ﺇﻟﻳﻪ‪.‬‬

‫• اﻟﻌﻘﺎﺋﺩ ﻓﻰ اﻟﺩﻳﻥ‪:‬‬

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‫ﻫﻰ اﻟﺷﻬﺎﺩﺓ هلل اﻟﺫﻯ ﻟﻳﺱ ﻛﻣﺛﻠﻪ ﺷﺊ ﻳﺣﻳﻁ ﺑﺎﻟزﻣﺎﻥ ﻭاﻟﻣﻛﺎﻥ‪ ،‬ﻭﻳﺳﻌﻬﻣﺎ ﺑﺄﺳﻣﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﻻ ﻳﺳﻌﻬﺎ‬
‫ﺷﺊ ﻣﻥ ﺧﻠﻘﻪ ﺇﻻ ﻗﻠﺏ ﻋﺑﺩﻩ اﻟﻣﺅﻣﻥ اﻟﻠﻳﻥ اﻟﻭاﺩﻉ‪ ،‬ﺑﺄﻧﻪ ﻻ ﻣﻌﺑﻭﺩ ﺑﺣﻕ ﺳﻭاﻩ‪ ،‬ﻭﺃﻥ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻫﻭ‬
‫ﻋﺑﺩﻩ ﻭﺃﻭﻝ ﺧﻠﻘﻪ‪ ،‬ﻭﺧﺎﺗﻡ ﺭﺳﻠﻪ‪ ،‬ﻭاﻟﻌﻘﺎﺋﺩ ﻣﻥ اﻟﺛﻭاﺑﺕ اﻟﺗﻰ ﻻ ﺗﺗﻐﻳﺭ ﺑﺗﻐﻳﺭ اﻟزﻣﺎﻥ ﻭاﻟﻣﻛﺎﻥ‪.‬‬

‫• اﻟﻌﺑﺎﺩاﺕ‪:‬‬
‫ﺗﺗﻐﻳﺭ ﺑﺗﻐﻳﺭ اﻟزﻣﺎﻥ ﻭاﻟﻣﻛﺎﻥ‪ ،‬ﻓﺎﻟﺻﻠﻭاﺕ اﻟﻣﻔﺭﻭﺿﺔ ﺧﻣﺱ ﻭﻟﻛﻥ ﺗﺧﺗﻠﻑ ﻓﻰ ﻣﻭاﻗﻳﺗﻬﺎ ﻭﻋﺩﺩ‬
‫ﺭﻛﻌﺎﺗﻬﺎ‪ ،‬ﺑﻳﻥ ﺣﺿﺭ ﻭﺳﻔﺭ‪ ،‬ﻭﺻﺣﺔ ﻭﻣﺭﺽ‪ ،‬ﻭﻭﺿﻭء ﻭﺗﻳﻣﻡ‪ ،‬ﻭﻛﺫﻟﻙ اﻟﺻﻳﺎﻡ ﺑﻳﻥ ﻗﺩﺭﺓ ﻭﻁﺎﻗﺔ‪،‬‬
‫ﻭﺳﻔﺭ ﻭﺣﺿﺭ‪ ،‬ﻭﺑﻼﺩ ﻻ ﺗﻐﻳﺏ ﻓﻳﻬﺎ اﻟﺷﻣﺱ‪ ،‬ﻭﺑﻼﺩ ﻻ ﺗظﻬﺭ ﻓﻳﻬﺎ‪ ،‬ﻭاﺳﺗﺧﺩاﻡ اﻟﺗﻭﻗﻳﺕ ﺑﺎﻟﺳﺎﻋﺎﺕ ﺩﻭﻥ‬
‫ﻣﺗﺎﺑﻌﺔ ﻟﻁﻭﻝ اﻟظﻝ ﻭﻗﺻﺭﻩ‪ ،‬ﺃﻭ اﻟﻧظﺭ ﻟﻠﺷﻔﻕ‪ ،‬ﻛﺫﻟﻙ ﻳﺧﺗﻠﻑ ﻭﺟﻭﺏ اﻟزﻛﺎﺓ ﻋﻠﻰ اﻟﻣﺳﻠﻡ ﺑﺄﻧﻭاﻋﻬﺎ‪،‬‬
‫ﻛﺎﺷﺗﺭاﻁ اﻟﻧﺻﺎﺏ‪ ،‬ﻭﻣﺭﻭﺭ اﻟﺣﻭﻝ‪ ،‬ﻭﻛﺫﻟﻙ اﻟﺣﺞ ﻭﺭﺑﻁﻪ ﺑﺎﻹﺳﺗﻁﺎﻋﺔ‪.‬‬

‫• اﻟﻣﻌﺎﻣﻼﺕ‪:‬‬
‫ﻛﺫﻟﻙ ﺗﺗﻐﻳﺭ اﻷﺣﻛﺎﻡ ﻓﻰ اﻟﻣﻌﺎﻣﻼﺕ ﻛﺎﻟﺑﻳﻊ ﻭاﻟﺷﺭاء‪ ،‬ﻭاﻟزﻭاﺝ ﻭاﻟﻁﻼﻕ‪ ،‬ﻭاﻟ َّﺩﻳﻥ ﻭاﻟﻣﻳﺭاﺙ ﻭﻣﺎ‬
‫ﻳﺗﻌﻠﻕ ﺑﻪ‪.‬‬

‫ﻭﺃﻳﻥ ﻣﺎ ﻣﻠﻛﺕ ﺃﻳﻣﺎﻧﻬﻡ اﻵﻥ؟ ﻭﻫﻝ اﻟﺟﻬﺎﺩ ﻓﺭﻳﺿﺔ ﻋﻠﻰ ﻛﻝ ﻣﺳﻠﻡ اﻵﻥ؟ ﻭﺿﺩ ﻣﻥ؟ ﻭﺗﺣﺕ ﺭاﻳﺔ ﻣﻥ؟‬

‫ﻛﺫﻟﻙ اﻟﺣﺩﻳﺙ ﻋﻥ اﻟﺣﻼﻝ ﻭاﻟﺣﺭاﻡ‪ ،‬ﺃﻟﻳﺱ ﺗﻐﻳﺭ اﻟظﺭﻑ ﻳﺟﻌﻝ اﻟﺣﺭاﻡ ﺣﻼﻻً ﻓﻰ ﺣﺎﻝ اﻹﺿﻁﺭاﺭ‬
‫ﻭاﻟﺧﻭﻑ ﻣﻥ اﻟﻬﻠﻛﺔ؟ ﺃﻟﻳﺱ اﻟﻛﺫﺏ ﻋﻠﻰ اﻷﻋﺩاء ﻓﻰ ﺣﺎﻝ اﻟﻭﻗﻭﻉ ﻓﻰ اﻷﺳﺭ ﺣﻼﻻً؟!!‬

‫ﻟﻘﺩ ﻏﻳﺭ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ ﻓﺗﺎﻭﻳﻪ‪ ،‬ﻓﻰ ﻧﻔﺱ اﻟﻣﻭاﺿﻳﻊ اﻟﺗﻰ ﺃﻓﺗﻰ ﺑﻬﺎ ﻓﻰ اﻟﻌﺭاﻕ‪ ،‬ﺑﻌﺩ ﺫﻫﺎﺑﻪ ﺇﻟﻰ ﻣﺻﺭ‬
‫ﻭاﻹﻗﺎﻣﺔ ﺑﻳﻥ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻫﻭ اﻟﻣﺷﻬﻭﺭ ﺑﺎﻟﻣﺫﻫﺑﻳﻥ اﻟﺟﺩﻳﺩ ﻭاﻟﻘﺩﻳﻡ‪ ،‬ﺑﻝ ﺃﻧﻧﺎ ﻧﺟﺩ ﻓﻰ ﻛﻝ اﻟﻣﺫاﻫﺏ‪ ،‬ﺭﺃﻯ‬
‫ﺻﺎﺣﺏ اﻟﻣﺫﻫﺏ ﻭﺁﺭاء اﻟﻣﺗﻘﺩﻣﻳﻥ ﻭاﻟﻣﺗﺄﺧﺭﻳﻥ ﻣﻥ ﺗﻼﻣﺫﺗﻪ‪.‬‬

‫ﺃﻟﻳﺱ اﻟﺩﻳﻥ ﻛﻠﻪ ﻭاﺟﺑﺎﺕ ﻭﻣﻧﺩﻭﺑﺎﺕ ﻭﻣﺳﺗﺣﺳﻧﺎﺕ؟ ﺃﻟﻳﺱ ﻣﻥ ﻭاﺟﺏ اﻟﺩاﻋﻳﺔ ﻣﺭاﻋﺎﺓ ﻫﺫا اﻷﻣﺭ‪ ،‬ﻭﺃﻥ‬
‫ﻻ ﻳﺭﻓﻊ ﺑﺎﻟﻣﺳﺗﺣﺳﻥ ﺇﻟﻰ ﺩﺭﺟﺔ اﻟﻭاﺟﺏ؟ ﻭﻣﺎﺫا ﻋﻥ اﻟﻣﺅﻟﻔﺔ ﻗﻠﻭﺑﻬﻡ ﻓﻰ زﻣﺎﻧﻧﺎ ﻫﺫا؟ ﻫﻝ ﻳُﻌﺎﻣﻠﻭﻥ ﺑﻧﻔﺱ‬
‫ﻣﺎ ﻧﺗﻌﺎﻣﻝ ﺑﻪ ﻓﻰ ﺑﻼﺩﻧﺎ ﺩﻭﻥ ﻣﺭاﻋﺎﺓ ﺃﻧﻬﻡ ﺣﺩﻳﺛﻰ اﻟﻌﻬﺩ ﺑﺎﻹﺳﻼﻡ؟‬

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‫ﻳﺟﺏ ﻋﻠﻰ اﻟﻭﻋﺎظ ﻭاﻟﺩﻋﺎﺓ ﺃﻥ ﻳﺗﻔﻘﻬﻭا ﺑﻔﻘﻪ اﻟﻧص‪ ،‬ﻭاﺳﺗﻳﻌﺎﺏ اﻟﻌﻘﻝ ﻟﻪ‪ ،‬ﻭﻟﻳﺱ ﺗﻁﻭﻳﻊ اﻟﻧص ﻟﻣﻧﻁﻕ‬
‫اﻟﻌﻘﻝ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫ﻗﺎﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻲ هللا ﻋﻧﻪ ‪:‬‬

‫ﻓﻐﺩﻭا ﺇﺧﻭﺓ ﻭﻋﻡ اﻹﺧﺎء‬
‫ﻧﻔﻊ هللا ﺑﺎﻟﻧﻔﺎﺋﺱ ﻗﻭﻣﺎ‬

‫ﻓﺎﻹﺧﺎء ُﻳ ْﺑﻌِﺩ اﻟﻔﺭﻗﺔ ﻭﻳﻘﺻﻰ اﻟﻌﺩاﻭﺓ ﻭاﻟﺑﻐﺿﺎء‪ ،‬ﻭﻳﻧﺑﺕ ﺛﻣﺎﺭ اﻟﻣﺣﺑﺔ ﻓﻰ اﻟﻘﻠﻭﺏ‪ ،‬ﻭﻳﺟﻌﻠﻬﺎ ﻣﺳﺗﻌﺩﺓ‬
‫ﻟﻠﻧﻘﺎء ﻭاﻟﺻﻔﺎء‪ ،‬ﻭﻗﺎﻝ اﻟزﻣﺧﺷﺭﻯ‪ :‬ﻣﺣﻙ اﻟﻣﻭﺩﺓ اﻹﺧﺎء ﺣﺎﻝ اﻟﺷﺩﺓ ﺩﻭﻥ ﺣﺎﻝ اﻟﺭﺧﺎء‪.‬‬

‫ﻭ َﺳﺄ َ َﻝ ﻳﻭﻣﺎ ﺳﻳﺩﻧﺎ ﻋﻠﻰ ﺑﻥ ﺃﺑﻰ ﻁﺎﻟﺏ اﺑﻧﻪ ﺳﻳﺩﻧﺎ اﻟﺣﺳﻥ ﻋﻥ اﻹﺧﺎء ﻓﺄﺟﺎﺑﻪ ﻗﺎﺋﻼً‪ :‬اﻟﻣﻭاﺳﺎﺓ ﻓﻰ اﻟﺷﺩﺓ‬
‫ﻭاﻟﺭﺧﺎء‪.‬‬

‫ﻭﻟﻧﺗﺫﻛﺭ ﺃﻭﻝ ﻣﺎ ﻓﻌﻠﻪ اﻟﻣﻌﻠﻡ اﻷﻭﻝ ﻟﻬﺫﻩ اﻷﻣﺔ ‪ ،‬ﺣﻳﻧﻣﺎ َﻗﺩِﻡ ﺇﻟﻰ اﻟﻣﺩﻳﻧﺔ‪ ،‬ﻭﻣﺅاﺧﺎﺗﻪ ﺑﻳﻥ اﻟﻣﻬﺎﺟﺭﻳﻥ‬
‫ﻭاﻷﻧﺻﺎﺭ‪ ،‬ﻭﻗﺩ ﺭﻭﻯ ﺃﺑﻭ ﺩاﻭﺩ ﻓﻰ ﺳﻧﻧﻪ ﺃﻥ اﻟﻧﺑﻰ ﻗﺎﻝ ( ْاﻟﻣُﺳْ ﻠِ ُﻡ ﺃَ ُﺧﻭ ْاﻟﻣُﺳْ ﻠ ِِﻡ ﻻَ َﻳ ْظﻠِ ُﻣ ُﻪ َﻭﻻَ ﻳُﺳْ ﻠِ ُﻣﻪُ‪َ ،‬ﻣﻥْ‬
‫ﺏ‬ ‫ﺎﺟ ِﺗﻪِ‪َ ،‬ﻭ َﻣﻥْ َﻓﺭَّ َﺝ َﻋﻥْ ﻣُﺳْ ﻠِﻡ ُﻛﺭْ َﺑ ًﺔ َﻓﺭَّ َﺝ َّ‬
‫هللا ُ َﻋ ْﻧ ُﻪ ِﺑ َﻬﺎ ُﻛﺭْ َﺑ ًﺔ ﻣِﻥْ ُﻛ َﺭ ِ‬ ‫ٍ‬ ‫هللا ﻓِﻰ َﺣ َ‬‫ﺎﺟ ِﺔ ﺃَﺧِﻳ ِﻪ َﻓﺈِﻥَّ َّ َ‬
‫ﺎﻥ ﻓِﻰ َﺣ َ‬ ‫َﻛ َ‬
‫َﻳ ْﻭﻡ ْاﻟ ِﻘ َﻳﺎ َﻣﺔِ‪َ ،‬ﻭ َﻣﻥْ َﺳ َﺗ َﺭ ﻣُﺳْ ﻠِﻣًﺎ َﺳ َﺗ َﺭﻩُ َّ‬
‫هللا ُ َﻳ ْﻭ َﻡ ْاﻟ ِﻘ َﻳﺎ َﻣ ِﺔ)‪.‬‬ ‫ِ‬

‫ﻭﻧظﺭ ﻳﻭﻣﺎ ﺳﻳﺩﻧﺎ ﺃﺑﻭ اﻟﺩﺭﺩاء ﺇﻟﻰ ﺛﻭﺭﻳﻥ ﻳﺣﺭﺛﺎﻥ ﻓﻰ ﻓﺩاﻥ‪ ،‬ﻓﻭﻗﻑ ﺃﺣﺩﻫﻣﺎ ﻳﺣﻙ ﺟﺳﻣﻪ ﻓﻭﻗﻑ‬
‫اﻵﺧﺭ‪ ،‬ﻓﺑﻛﻰ ﺳﻳﺩﻧﺎ ﺃﺑﻭ اﻟﺩﺭﺩاء ﻭﻗﺎﻝ‪ :‬ﻫﻛﺫا اﻹﺧﻭاﻥ ﻓﻰ هللا ﻳﻌﻣﻼﻥ هلل‪ ،‬ﻓﺈﺫا ﻭﻗﻑ ﺃﺣﺩﻫﻣﺎ ﻭاﻓﻘﻪ‬
‫اﻵﺧﺭ‪.‬‬

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 ‫ﻭﻗﺎﻝ ﺇﺑﺭاﻫﻳﻡ اﻟﻧﺧﻌﻰ ﻻ ﺗﻘﻁﻊ ﺃﺧﺎﻙ ﻭﻻ ﺗﻬﺟﺭﻩ ﻋﻧﺩ اﻟﺫﻧﺏ ﺑﺫﻧﺑﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺭﺗﻛﺑﻪ اﻟﻳﻭﻡ ﻭﻳﺗﺭﻛﻪ ﻏﺩاً‪.‬‬

‫ِﻰ ﻋﻥ ﺃَ َﺧ َﻭﻳْﻥ ﻣﻥ اﻟ َﺳ َﻠﻑ اﻧﻘﻠﺏ ﺃﺣﺩﻫﻣﺎ ﻋﻥ اﻻﺳﺗﻘﺎﻣﺔ‪ ،‬ﻓﻘﻳﻝ ﻷﺧﻳﻪ ﺃﻻ ﺗﻘﻁﻌﻪ ﻭﺗﻬﺟﺭﻩ؟ ﻓﻘﺎﻝ‬
‫ﻭ ُﺣﻛ َ‬
‫ﺃﺣﻭﺝ ﻣﺎ ﻛﺎﻥ ﺇﻟﻰَّ ﻓﻰ ﻫﺫا اﻟﻭﻗﺕ‪ ،‬ﻟﻣﺎ ﻭﻗﻊ ﻓﻰ ﻋﺛﺭﺗﻪ ﺃﻥ ﺁﺧﺫ ﺑﻳﺩﻩ ﻭﺃﺗﻠﻁﻑ ﻟﻪ ﻓﻰ اﻟﻣﻌﺎﺗﺑﺔ ﻭﺃﺩﻋﻭ ﻟﻪ‬
‫ﺑﺎﻟﻌﻭﺩ ﺇﻟﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻳﻪ‪.‬‬

‫ﻭﻗﺩ ﻗﻳﻝ‪ :‬ﻣﻥ ﺳﺎﻣﺢ ﺳﻭﻣﺢ‪.‬‬

‫ﺛﻣﺎﺭ ﻟﺗآﺧﻳﻧﺎ‪ ،‬ﺃﻥ اﻟﺗآﺧﻰ ﻫﻭ ﺷﻛﺭ ﻟﻠﻧﻌﻣﺔ اﻟﺗﻰ ﻧﺣﻥ ﻓﻳﻬﺎ‪ ،‬ﻓﻘﺩ ﻗﺎﻝ اﻹﻣﺎﻡ ﻓﺧﺭ‬
‫ﻭﻟﻌﻝ ﺃﻋظﻡ ﻣﺎ ﻧﺟﻧﻳﻪ ﻣﻥ ٍ‬
‫اﻟﺩﻳﻥ "ﻭاﻟﺗآﺧﻰ ﺷﻛﺭ ﻧﻌﻣﺗﻧﺎ"‪.‬‬

‫ﻣﻥ ﻛﻝ ﻣﺎ ﺗﻘﺩﻡ ‪..‬‬

‫ﻓﺈﻥ ﺣﺑﻧﺎ ﻟﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﺫﻯ اﺣﺗﻭاﻧﺎ ﺑﺣﺑﻪ ﻓﺄﺣﺑﺑﻧﺎﻩ ﻭاﺣﺗﻭﻳﻧﺎﻩ‪ ،‬اﻟﺑﻌﺽ ﻣﻧﺎ ﻭﻫﻭ ﻣﻥ ﻋﺭﻑ‬
‫ﺏ ﺳﺎﺟﺩ‪ ،‬ﻭاﻟﻭاﺣﺩ ﺻﺎﺣﺏ اﻟﺷﻬﻭﺩ ﻭاﻟﻣﺷﺎﻫﺩ اﺣﺗﻭاﻩ ﺑﻔﺅاﺩ ﺷﻬﻳﺩ ﻭﻋﻠﻰ ﻗﻠﻭﺏ‬ ‫ﻣﺳﻠﻙ اﻟﺣﺏ اﺣﺗﻭاﻩ ﺑﻘﻠ ٍ‬
‫اﻷﺣﺑﺔ ﺷﺎﻫﺩ‪ ،‬ﻭﻟَﻣَّﺎ ﺳُﺋﻝ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻋﻥ ﻣﻌﻧﻰ ﻗﻭﻝ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ "ﻓﺎﺳﺄﻟﻭﻩ اﻟﻧﺟﺎﺓ ﻣﻥ‬
‫ﻳﻭﻡ ﺣﺷﺭ" ﻗﺎﻝ‪ :‬ﺃﻯ ﺃﺣﺑﻭﻩ (ﻳﺣﺷﺭ اﻟﻣﺭء ﻣﻊ ﻣﻥ ﺃﺣﺏ) ﻭ َﻧﺧﻠُص ﻣﻥ ﻛﻝ ﻫﺫا ﺇﻟﻰ اﻟﻘﻭﻝ اﻟﺳﺩﻳﺩ‪:‬‬
‫ﺣﻭاﻧﻰ ﻓﺅاﺩ ﺷـﺎﻫﺩ ﺑﺎﻟﺗﺟــﻠﺔ‬
‫ﺣﻭﺗﻧﻰ ﻗﻠﻭﺏ ﺗﻌﺭﻑ اﻟﺣﺏ ﻣﺳﻠﻛﺎ‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

‫ﻭﺻﻝ اﻟﻠﻬﻡ ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬
‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‬

‫[‪ ]2‬اﻟﻣﺎﺋﺩﺓ ‪10‬‬

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 ‫[‪ ]1‬اﻟﺑﻘﺭﺓ ‪241‬‬
‫[‪ ]1‬ﻁﻪ ‪10‬‬
‫[‪ ]0‬ﺭﻭاﻩ اﻟﻐزاﻟﻰ ﻓﻰ اﻹﺣﻳﺎء ﻭاﺑﻥ اﻷﺛﻳﺭ ﻓﻰ اﻟﻧﻬﺎﻳﺔ ﻭاﻟﺗﺭﻣﺫﻯ اﻟﺣﻛﻳﻡ ﻓﻰ ﻧﻭاﺩﺭ اﻷﺻﻭﻝ ﻋﻥ ﺑﻛﺭ‬
‫ﺑﻥ ﻋﺑﺩ هللا اﻟﻣزﻧﻰ‪.‬‬
‫[‪ ]1‬اﻟﺑﺧﺎﺭﻯ ﻭﻣﺳﻠﻡ ﺝ ‪ 1‬ص ‪001‬‬
‫[‪ ]4‬اﻟﺑﺧﺎﺭﻯ ﻭﻣﺳﻠﻡ ﻋﻥ ﺃﻧﺱ‬
‫[‪ ]1‬اﺑﻥ ﺃﺑﻰ اﻟﺩﻧﻳﺎ ﻓﻰ اﻹﺧﻭاﻥ ﺝ‪ 2‬ﻋﻥ ﺃﺑﻭ ﺑﻛﺭ ﺑﻥ ﻋﻳﺎش‪.‬‬
‫[‪ ]9‬ﺃﺧﺭﺟﻪ ﺃﺑﻭ ﺩاﻭﺩ ﻭاﻟﺗﺭﻣﺫﻯ ﻋﻥ ﺃﺑﻰ ﻫﺭﻳﺭﺓ‪.‬‬
‫[‪ ]0‬ﺃﺧﺭﺟﻪ ﺃﺣﻣﺩ ‪011/1‬‬
‫[‪ ]29‬اﻷﻋﺭاﻑ ‪11‬‬
‫[‪ ]22‬ﺭﻭاﻩ ﺃﺑﻭ ﻳﻌﻠﻰ اﻟﻣﻭﺻﻠﻰ‪.‬‬
‫[‪ ]21‬اﻟﻁﺑﺭاﻧﻰ ﻣﻥ ﺣﺩﻳﺙ ﻛﻌﺏ ﺑﻥ ﻋﺟﺭﺓ‪.‬‬
‫[‪ ]21‬ﺭﻭاﻩ اﻟﺩﻳﻠﻣﻰ‪.‬‬
‫[‪ ]20‬ﻣﺳﻧﺩ ﺃﺣﻣﺩ ﺑﻥ ﺣﻧﺑﻝ ﺝ ‪ 0‬ص ‪201‬‬
‫[‪ ]21‬ﻣﺭﻭﺝ اﻟﺫﻫﺏ ﺝ ‪ 2‬ص ‪ 101‬ﻣﻥ ﺷﺭﺡ ﻧﻬﺞ اﻟﺑﻼﻏﺔ ﺝ ‪ 29‬ص ‪114‬‬
‫[‪ ]24‬اﻟﺧﻳﺭﺓ اﻟﻣﻬﺭﺓ ﺝ ‪ 1‬ص ‪ 029‬ﺭﻭاﻩ ُﻣ َﺳ َّﺩﺩ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪.‬‬
‫[‪ ]21‬اﻟﺣﺞ ‪04‬‬
‫[‪ ]29‬اﻟﻁﺑﺭﻯ ﻭاﻟﻘﺭﻁﺑﻰ ﻭاﻟﻧﺳﻔﻰ ﻣﻥ ﻗﻭﻝ ﻣﺟﺎﻫﺩ ﻭﺧﺎﻟﺩ ﺑﻥ ﻣﻌﺩاﻥ‪.‬‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء السادس من شهر ﺃبريل ﻋاﻡ ‪0250‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫ﻛﻣﺎﻝ ﺃﻓﻌﺎﻟﻪِ‪َ ،‬ﺟﻠَّﺕ ﺃﺳﻣﺎ ُءﻩُ َﻭ َﺗ َﻘ َّﺩ َﺳﺕ ﺻﻔﺎ ُﺗﻪ‪ ،‬ﻭﺗﻌﺎﻟﺕ ﺫا ُﺗﻪ ﻋﻥ ُﻛ ِّﻝ َﻭ ٍ‬
‫ﻫﻡ ﻭ َﻓﻬﻡ‪ ،‬ﻭﻋﻥ‬ ‫ِ‬ ‫اﻟﺣﻣ ُﺩ ِ‬
‫هلل ﻓﻰ‬
‫ﻭﻋظﻳﻡ ﺳﻠﻁﺎﻧﻪ‪ ،‬ﻭاﻟﺻﻼﺓُ ﻭاﻟﺳــﻼ ُﻡ ﺗﻌظﻳﻣﺎ ً‬ ‫ِ‬ ‫ﺑﺟﻼﻝ ﻭﺟﻬﻪ‬‫ِ‬ ‫ﻣﻧﻘﻭﻝ ﻭﻣﻌﻘﻭﻝ‪ ،‬ﻓﻠﻪ اﻟﺣﻣﺩ ﻛﻣﺎ ﻳﻠﻳﻕ‬ ‫ٍ‬ ‫ﻛ ِّﻝ‬
‫ﺻﻔﻳّﻪ‪َ ،‬ﺣ ِﺑﻳ ُﺑ ُﻪ اﻟﻣﺻﻁﻔﻰ اﻟﻣﺑﻌﻭﺙ ﺭﺣﻣﺔ ﻟﻠﻌﺎﻟﻣﻳﻥ‪ ،‬ﻭاﻟﻬﺎﺩﻯ‬ ‫ﻟﺷﺄﻥ ﺷﺭﻑ َ‬ ‫ِ‬ ‫ً‬ ‫ﻟﺣﺿﺭ ِﺓ ﺟﻧﺎﺏ َﻧ ِﺑﻳّﻪ‪ ،‬ﻭﺗﻔﺧﻳﻣﺎ‬
‫اﻟﻣﺳﺗﻘﻳﻡ‪ ،‬ﻭﺁﻟﻪ ﻭﺻﺣﺑﻪ اﻟﻛﻭاﻛﺏ اﻟﺩﺭﻳﺔ ﺫﻭﻯ اﻟﻣﻔﺎﺧﺭ اﻟﺳﻧﻳﺔ ﻭاﻷﻗﺩاﺭ اﻟﻌﻠﻳﺔ ‪ ..‬ﻭﺑﻌﺩ ‪..‬‬ ‫ِ‬ ‫ﺇﻟﻰ اﻟﺻﺭاﻁِ‬

‫اﻟﺣﺿﻭﺭ اﻟﻛﺭﻳﻡ ‪ ...‬اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ‬

‫اﻟﻧﺎﺱ ﺇﻟﻳ ِﻪ ﻫﻭ "ﻛﻠﻣﺔ اﻟﺗﻭﺣﻳﺩ" ﺑﻝ ﻭظﻝ ﻣﺎ َﻳ ْﻘﺭُﺏ ﻣﻥ‬

‫َ‬ ‫ِﺙ ﺑ ِﻪ اﻟﺣﺑﻳﺏُ اﻟﻣﺻﻁﻔﻰ ﻭﺩﻋﺎ‬ ‫ﺇﻥ ﺃﻭﻝ ﻣﺎ ُﺑﻌ َ‬
‫ﺕ اﻟﻣﻛﻳ ِﺔ ﻛﺎﻧﺕ ﻋﻠﻰ ﻛﻠﻣ ِﺔ اﻟﺗﻭﺣﻳﺩ ﻣﺷﺗﻣﻼﺕ‪ ،‬ﺫﻟﻙ ﻷﻥ‬ ‫اﻟﻧﺎﺱ ﻓﻳﻬﺎ‪ ،‬ﻭﻧﺟﺩ اﻵﻳﺎ ِ‬
‫َ‬ ‫اﺛﻧﻰ ﻋﺷﺭ ﺳﻧﺔ ﻳ َُﺭ ِّﻏﺏُ‬
‫اﻟﺗﻭﺣﻳﺩ ﻫﻭ ﺭﻛﻥ اﻟﻌﻘﺎﺋﺩ ﻓﻰ ﻫﺫا اﻟﺩﻳﻥ اﻟﻣﺗﻳﻥ‪ ،‬ﻭﺑﻌﺩ ﺫﻟﻙ ﺑﺩﺃ اﻟﺗﻧزﻳﻝ اﻟﺣﻛﻳﻡ ﻟﺗﻧظﻳﻡ اﻟﻌﺑﺎﺩاﺕ‬
‫ﻭاﻟﻣﻌﺎﻣﻼﺕ‪ ،‬ﻳﺗﺧﻠﻠﻬﺎ اﻟ َﻘﺻص ﻭاﻟ ِﺣ َﻛ ْﻡ ﻣﻥ اﻟﺳﺎﺑﻘﻳﻥ‪ ،‬ﺃﻧﺑﻳﺎء ﻭﻣﺭﺳﻠﻳﻥ ﻭﺻﺎﻟﺣﻳﻥ ﻋﻠﻳﻬﻡ اﻟﺳﻼﻡ‬
‫ﺃﺟﻣﻌﻳﻥ‪ ،‬ﻭاﻟﺗﻭﺣﻳﺩ ﻟﻳﺱ ﻣﻥ اﻟﻧﻘﺎﻁِ اﻟﺧﻼﻓﻳﺔ ﺑﻳﻥ اﻟﻣﺫاﻫﺏ ﻋﻠﻰ اﻹﻁﻼﻕ‪ ،‬ﻭ"ﻛﻠﻣﺔ اﻟﺗﻭﺣﻳﺩ" ﺛﺎﺑﺗﺔ ﻻ‬
‫ﺧﻁﺎﺑﻧﺎ اﻟﻌﺎﻡ اﻟﻣﺎﺿﻰ‪ ،‬ﻭﻣﻣﺎ ﺩﻋﺎﻧﺎ ﻟﻠﺭﺟﻭﻉ ﺇﻟﻰ ﺫﻟﻙ ﺇﻧﻣﺎ‬
‫ِ‬ ‫ﺑﺄﺣﻛﺎﻡ اﻟزﻣﺎﻥ ﻭاﻟﻣﻛﺎﻥ ﻛﻣﺎ ﺃﺷﺭﻧﺎ ﻓﻰ‬‫ِ‬ ‫ﺗﺗﻐﻳﺭ‬
‫ﻫﻭ ﺗﻌﻣﺩ اﻟﺑﻌﺽ ﺗﻐﻳﻳﺭ (ﻛﻠﻣﺔ اﻟﺗﻭﺣﻳﺩ) ﺑﺎﻟﻛﻠﻳﺔ ﺃﻭ ﺑﺎﻷﺣﺭﻯ اﺧﺗﺻﺎﺭﻫﺎ ﻭﻗﺻﺭﻫﺎ‪ ،‬ﻭﻟﻧﺭﺟﻊ ﺑﺎﻟﺗﺎﺭﻳﺦ‬
‫ﺇﻟﻰ ﺃﺑﻭ اﻟﺑﺷﺭ ﺳﻳﺩﻧﺎ ﺁﺩﻡ ‪ ،‬ﻓﻌﻥ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ هللا ‪( :‬ﻟﻣﺎ اﻗﺗﺭﻑ ﺁﺩﻡ‬
‫ﻋﺭﻓﺕ ﻣﺣﻣﺩاً ﻭﻟﻡ‬
‫َ‬ ‫اﻟﺧﻁﻳﺋﺔ ﻗﺎﻝ‪ :‬ﻳﺎﺭﺏ ﺃﺳـﺄﻟﻙ ﺑﺣﻕ ﻣﺣﻣﺩ ﺇﻻ ﻏﻔﺭﺕ ﻟﻰ؟ ﻓﻘﺎﻝ هللا‪ :‬ﻳﺎ ﺁﺩﻡ ﻭﻛﻳﻑ‬
‫ﺃﺧﻠُﻘُﻪُ؟ ﻗﺎﻝ‪ :‬ﻳﺎﺭﺏ ﻷﻧﻙ ﻟـﻣّﺎ ﺧﻠﻘﺗﻧﻰ ﺑﻳﺩﻙ ﻭﻧﻔﺧﺕ ﻓﻰ ﻣﻥ ﺭﻭﺣﻙ‪ ،‬ﻭﺭﻓﻌﺕ ﺭﺃﺳﻰ ﻓﺭﺃﻳﺕ ﻋﻠﻰ ﻗﻭاﺋﻡ‬
‫اﻟﻌﺭش ﻣﻛﺗﻭﺑﺎ ً ﻻ ﺇﻟﻪ ﺇﻻ هللا ﻣﺣﻣﺩ ﺭﺳﻭﻝ هللا‪ ،‬ﻓﻌﻠﻣﺕ ﺃﻧﻙ ﻟﻡ ﺗﺿﻑْ ﺇﻟﻰ اﺳﻣﻙ ﺇﻻ ﺃﺣﺏ اﻟﺧﻠﻕ ﺇﻟﻳﻙ‪،‬‬
‫ﻏﻔﺭﺕ ﻟﻙ‪ ،‬ﻭﻟﻭﻻ ﻣﺣﻣﺩ ﻣﺎ‬ ‫ُ‬ ‫ﻓﻘﺎﻝ هللا‪ :‬ﺻﺩﻗﺕ ﻳﺎ ﺁﺩﻡ‪ ،‬ﺇﻧﻪ ﻷﺣﺏ اﻟﺧﻠﻕ ﺇﻟﻰَّ ‪ ،‬اﺩﻋﻧﻰ ﺑﺣﻘﻪ ﻓﻘﺩ‬
‫ﺧﻠﻘﺗﻙ)[‪]2‬‬

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‫ﺃﻯ ﺃﻥ ﻛﻠﻣﺔ اﻟﺗﻭﺣﻳﺩ "ﻻ ﺇﻟﻪ ﺇﻻ هللا ﻣﺣﻣﺩ ﺭﺳﻭﻝ هللا" ﻭﻫﻰ اﻟﺑﺎﺏ اﻟﻭﺣﻳﺩ ﻟﻠﺩﺧﻭﻝ ﻓﻰ ﺩﻳﻥ اﻹﺳﻼﻡ‪،‬‬
‫ﻟﻛﻥ ﺑﻌﺽ اﻟﻣﺗﻭﻫﻣﻳﻥ ﻗﺻﺭﻭا اﻟﺗﻭﺣﻳﺩ ﻋﻠﻰ اﻟﻧﺻﻑ اﻷﻭﻝ ﻣﻥ اﻟﺷـﻬﺎﺩﺓ‪ ،‬ﺃﻯ ﻛﻠﻣﺔ "ﻻ ﺇﻟﻪ ﺇﻻ هللا" ﺑﻝ‬
‫ﻭﻗﺳّﻣﻭﻫﺎ ﺇﻟﻰ ﺗﻭﺣﻳﺩ ﺭﺑﻭﺑﻳﺔ ﻭﺗﻭﺣﻳﺩ ﺃﻟﻭﻫﻳﺔ ﻭﺗﻭﺣﻳﺩ ﻟألﺳﻣﺎء ﻭاﻟﺻﻔﺎﺕ‪ ،‬ﺃﻯ ﺃﻧﻬﻡ ﺣﺫﻓﻭا اﻟﻧﺻﻑ‬
‫اﻟﻣﻛﻣِّﻝ ﻟﻛﻠﻣﺔ اﻟﺗﻭﺣﻳﺩ‪ ،‬ﺃﻻ ﻭﻫﻭ "ﻣﺣﻣﺩ ﺭﺳﻭﻝ هللا" ﻭﺇﺫا ﻗﻠﻧﺎ ﻣﻌﺎﺫ هللا ﺑﺗﻭﺣﻳﺩ اﻟﺭﺑﻭﺑﻳﺔ ﻓﻣﻌﻧﻰ ﺫﻟﻙ ﺃﻥ‬
‫ﻫﻧﺎﻙ ﺃﺭﺑﺎﺏ ﻣﺗﻌﺩﺩﺓ ﺗﻭﺣﺩﻭا ﻓﻰ ﺭﺏ ﻭاﺣﺩ‪ ،‬ﻭﻛﺫﻟﻙ ﻟألﻟﻭﻫﻳﺔ ﺃﻥ ﻫﻧﺎﻙ ﺃﻛﺛﺭ ﻣﻥ ﺇﻟﻪ ﻭﺗﻡ ﺗﻭﺣﻳﺩﻫﻡ‪،‬‬
‫ﻭﻫﺫا ﻫﻭ اﻟﺷﺭﻙ ﺑﻌﻳﻧﻪ‪ ،‬ﻭاﻟﺗﻭﺣﻳﺩ ﻫﻭ اﻟﺟﻣﻊ ﻓﻰ اﻟﻌﻘﻳﺩﺓ ﺑﻳﻥ اﻟﻛﻠﻣﺗﻳﻥ ﻟﺟﻌﻠﻬﻣﺎ ﻛﻠﻣﺔ ﻭاﺣﺩﺓ ﻣﺗﺻﻠﺔ ﻏﻳﺭ‬
‫ﻣﻧﻔﺻﻠﺔ‪ ،‬ﻓﻛﻠﻣﺔ "ﻻ ﺇﻟﻪ ﺇﻻ هللا" ﻭﺣﺩﻫﺎ "ﺗﻬﻠﻳﻝ" ﺃﻯ ﺫﻛﺭ اﻻﺳﻡ "هللا" ﻣﻧﺳﻭﺑﺎ ً ﺇﻟﻰ اﻷﻟﻭﻫﻳﺔ‪ ،‬ﻭﻛﻠﻣﺔ‬
‫"ﻣﺣﻣﺩ ﺭﺳﻭﻝ هللا" ﺇﻗﺭاﺭ ﺑﺭﺳﺎﻟﺔ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ‪ ،‬ﻭاﻟﺗﻭﺣﻳﺩ ﺩاﺋﻣﺎ ً ﻭﺃﺑﺩاً ﻫﻭ اﻟﺟﻣﻊ ﺑﻳﻥ اﻟﻛﻠﻣﺗﻳﻥ ﻓﻰ‬
‫ﻛﻠﻣﺔ ﻭاﺣﺩﺓ‪ ،‬ﺃﻻ ﻭﻫﻰ "ﻛﻠﻣﺔ اﻟﺗﻭﺣﻳﺩ"‪.‬‬
‫َﻓ َﻳﺎ ﻣ ُِﺭﻳﺩِﻯ ﻫ َُﻭ اﻟ َّﺗ ْﻭﺣِﻳ ُﺩ َﻣ ْﺷ َﺭ ُﺑ َﻧﺎ‬
‫ﻭﺭ َﺭﺑ َﻬﺎ َﻗ ِﺑ َﻝ‬
‫َﻭ َﻏﺎ َﻳﺔ ﻓِﻰ ﺻُـ ُﺩ ٍ‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﺃﻣﺭ َﺷﻐﻝ اﻟﻌﺎﻣﺔ ﻭاﻟﺧﺎﺻﺔ‪ ،‬ﺑﻝ ﺻﺎ َﻝ ﻭﺟﺎ َﻝ ﻓﻳ ِﻪ ﻣﻥْ ُﻫ ْﻡ ﻟﻳﺳﻭا ﺑﻔﺭﺳﺎﻥ ﺫﻟﻙ‬ ‫ﻧﻧﺗﻘﻝ ﺑﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ٍ‬
‫َ‬
‫اﻟﻣﻳﺩاﻥ‪ ،‬ﺃﻻ ﻭﻫﻭ "ﺗﻌظﻳﻡ اﻟﺷﻌﺎﺋﺭ ﻭاﻟﺣﺭﻣﺎﺕ" ﻓﻘﺩ ﻗﺎﻡ ﺑﻌﺽ ﺫ ِﻭﻯ اﻟﻧﻔﻭﺱ اﻟﻣﺭﻳﺿﺔ ﺑﺎﻻﻋﺗﺩاء ﻋﻠﻰ‬
‫ﺑﻌﺽ ﻣﻘﺎﻣﺎﺕ ﺳﺎﺩاﺗﻧﺎ ﻭﻣﺷﺎﻳﺧﻧﺎ ﺃﻭﻟﻳﺎء هللا اﻟﺻﺎﻟﺣﻳﻥ‪ ،‬ﺑﻝ ﺗﻁﺎﻭﻝ ﺃﻗزاﻡ اﻟﺑﺎﻉ ﻭاﻟﻬﻣﻡ ﻓﻰ ﺳﺎﺣﺎﺕ‬
‫اﻟﻣﻭﻟﺩ اﻟﻧﺑﻭﻯ اﻟﺷﺭﻳﻑ ﻋﻠﻰ اﻟﻘﺑﺔ اﻟﺧﺿﺭاء ﻭﺩﻋﺎ ﺇﻟﻰ ﻫﺩﻣﻬﺎ‪ ،‬ﻭﻣﻣﺎ زاﺩ اﻷﻣﺭ ﺃﺳﻔﺎ ً ﺃﻥ ﺑﻌﺽ‬
‫اﻟﻣﺳﺋﻭﻟﻳﻥ ﻭﺻﻑ ﺫﻟﻙ ﺑﺄﻧﻪ "ﺣﺭﻳﺔ ﺭﺃﻯ" ﻭﻫﺫا اﻟﻘﻭﻝ ﻗﺩ ﺭﻓﺿﻪ ﻛﻝ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻰ‪ ،‬ﺣﻳﻧﻣﺎ ﺃﺭاﺩ ﺃﻥ‬
‫ﻳﺑﺭﺭ ﺭﺋﻳﺱ اﻟﻭزﺭاء اﻟﺩﻧﻣﺎﺭﻛﻰ اﻟﺭﺳﻭﻡ اﻟﻣﺳﻳﺋﺔ اﻟﺗﻰ ظﻬﺭﺕ ﺑﺎﻟﺻﺣﻑ‪ ،‬ﺑﺄﻧﻬﺎ "ﺣﺭﻳﺔ ﺭﺃﻯ" ﻓﻛﻳﻑ‬
‫ﻧﻘﺑﻝ ﺫﻟﻙ ﻣﻥ ﻣﺳﺋﻭﻝ ﻓﻰ ﺑﻼﺩ اﺷﺗﻬﺭﺕ ﺑﻳﻥ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻰ ﺑﺣﺏ اﻟﻣﺻﻁﻔﻰ ‪ ،‬ﻭﻧﻘﻭﻝ ﻟﻠﺟﻣﻳﻊ ﺇﻥ‬
‫ﺗﻌظﻳﻡ اﻟﺷﻌﺎﺋﺭ ﻭاﻟﺣﺭﻣﺎﺕ ﺃﻣﺭ ﻧص ﻋﻠﻳﻪ اﻟﻛﺗﺎﺏ اﻟﻌزﻳز ﻓﻘﺩ ﻗﺎﻝ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﴿ َﻭ َﻣﻥْ ُﻳ َﻌ ِّظ ْﻡ َﺷ َﻌﺎﺋ َِﺭ َّ ِ‬
‫هللا‬
‫ﺏ﴾[‪ ]1‬ﻓﺎﻟﻛﻌﺑﺔ ﻭاﻟﺻﻔﺎ ﻭاﻟﻣﺭﻭﺓ ﻣﻥ ﺷﻌﺎﺋﺭ هللا ﻭﺗﻌظﻳﻣﻬﺎ ﻳﺩﻝ ﻋﻠﻰ ﺗﻘﻭﻯ اﻟﻘﻠﻭﺏ‪،‬‬ ‫َﻓﺈِ َّﻧ َﻬﺎ ﻣِﻥْ َﺗ ْﻘ َﻭﻯ ْاﻟﻘُﻠُﻭ ِ‬
‫هللا﴾[‪ ]1‬ﻭﺃﻭﻟﻰ ﺑﺗﻠﻙ‬ ‫ﺑﻝ ﺟﻌﻝ هللا اﺣﺩﻯ اﻷﻧﻌﺎﻡ ﻣﻥ ﺷﻌﺎﺋﺭ هللا ﺑﻘﻭﻟﻪ ﴿ َﻭ ْاﻟﺑ ُْﺩ َﻥ َﺟ َﻌ ْﻠ َﻧﺎ َﻫﺎ ﻟَ ُﻛ ْﻡ ﻣِﻥْ َﺷ َﻌﺎﺋ ِِﺭ َّ ِ‬
‫ﻁﻭﻑُ ِﺑ ْﺎﻟ َﻛﻌْ َﺑ ِﺔ‬ ‫هللا َﻳ ُ‬ ‫ْﺕ َﺭﺳُﻭ َﻝ َّ ِ‬ ‫هللا ﺑﻥُ ُﻋ َﻣ َﺭ َﻗﺎ َﻝ‪َ ( :‬ﺭﺃَﻳ ُ‬ ‫اﻟﺣﺭﻣﺔ اﻟﺻﺎﻟﺣﻳﻥ ﻭﺁﺛﺎﺭﻫﻡ‪ ،‬ﻓﻌﻥ ﺳﻳﺩﻧﺎ َﻋ ْﺑ ُﺩ َّ ِ‬
‫ِﻥ‬‫ﻳﺣﻙِ ‪َ ،‬ﻣﺎ ﺃَﻋْ َظﻣَﻙِ َﻭﺃَﻋْ َظ َﻡ ﺣُﺭْ َﻣ َﺗﻙِ ‪َ ،‬ﻭاﻟَّﺫِﻯ َﻧ ْﻔﺱُ ﻣ َُﺣ َّﻣ ٍﺩ ِﺑ َﻳ ِﺩ ِﻩ ﻟَﺣُﺭْ َﻣ ُﺔ ْاﻟﻣ ُْﺅﻣ ِ‬ ‫ﺏ ِﺭ َ‬ ‫َﻭ َﻳﻘُﻭ ُﻝ‪َ :‬ﻣﺎ ﺃَ ْﻁ َﻳﺑَﻙِ َﻭﺃَ ْﻁ َﻳ َ‬
‫ظﻥَّ ِﺑ ِﻪ ﺇِﻻ َﺧﻳْﺭً ا)[‪ ]0‬ﺃﻯ ﺃﻥ ﺣﺭﻣﺔ اﻟﻣﺅﻣﻥ ﻋﻧﺩ هللا ﺃﻋظﻡ‬ ‫هللا ﺣُﺭْ َﻣ ًﺔ ِﻣ ْﻧﻙِ ‪َ ،‬ﻣﺎﻟِ ِﻪ َﻭ َﺩ ِﻣ ِﻪ َﻭﺃَﻥْ َﻧ ُ‬
‫ﺃَﻋْ َظ ُﻡ ﻋِ ْﻧ َﺩ ِ‬
‫ﻣﻥ اﻟﻛﻌﺑﺔ‪ ،‬ﻓﻣﺎ ﺑﺎﻟﻛﻡ ﺑﺣﺭﻣﺔ اﻟﺻﺎﻟﺣﻳﻥ اﻟﺻﺩﻳﻘﻳﻥ اﻟﺫﻳﻥ ﻫﻡ ﻓﻰ ﺃﻋﻠﻰ ﻣﺭاﺗﺏ اﻹﺣﺳﺎﻥ؟ ﻭﻣﺎ ﺑﺎﻟﻛﻡ‬
‫ﺑﺣﺭﻣﺔ اﻷﻧﺑﻳﺎء‪ ،‬ﺛﻡ ﺣﺭﻣﺔ اﻟﺭﺳﻝ اﻟﻛﺭاﻡ‪ ،‬ﻭﺃﻋﻠﻰ ﻣﻥ ﺫﻟﻙ ﺣﺭﻣﺔ ﺃﻭﻟﻰ اﻟﻌزﻡ‪.‬‬

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‫ﻭﺃﺧﻳﺭاً ﻓﻣﺎ ﺑﺎﻟﻛﻡ ﺑﺣﺭﻣﺔ ﺳﻳﺩ اﻟﺧﻠﻕ ﺃﺟﻣﻌﻳﻥ ﻭاﻟﻬﺎﺩﻯ ﺇﻟﻰ اﻟﺻﺭاﻁ اﻟﻣﺳﺗﻘﻳﻡ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ اﻟﻣﺑﻌﻭﺙ‬
‫ﺭﺣﻣﺔ ﻟﻠﻌﺎﻟﻣﻳﻥ‪.‬‬

‫ﺏ َﻣﻥْ ﺣﺎﺭﺑﻬﻡ‪ ،‬ﺃﻟﻡ ﻳﻘﻝ‬ ‫ﻓﻛﻳﻑ ﻳﺟﺗﺭﺃ ﺃُﻧﺎﺱ ﻋﻠﻰ ﻗﺑﺎﺏ اﻷﻭﻟﻳﺎء اﻟﺫﻳﻥ َﺣﺭَّ ﻡ هللا ﻋﺩاﻭﺗﻬﻡ‪ ،‬ﺑﻝ َﺑ َﺭ َز ﻟﺣﺭ ِ‬
‫هللا َﻓﻬ َُﻭ‬ ‫ﺏ]؟[‪ ]1‬ﺃﻟﻡ ﻳﻘﻝ ﴿ َﻭ َﻣﻥْ ُﻳ َﻌ ِّظ ْﻡ ُﺣ ُﺭ َﻣﺎ ِ‬
‫ﺕ َّ ِ‬ ‫ﻓﻰ ﺣﺩﻳﺛ ِﻪ اﻟﻘﺩﺳﻰ [ َﻣﻥْ َﻋﺎﺩَﻯ ﻟِﻰ َﻭ ِﻟ ًّﻳﺎ َﻓ َﻘ ْﺩ ﺁ َﺫ ْﻧ ُﺗ ُﻪ ِﺑ ْﺎﻟ َﺣﺭْ ِ‬
‫َﺧﻳْﺭ ﻟَ ُﻪ ﻋِ ْﻧ َﺩ َﺭ ِّﺑ ِﻪ﴾[‪ ]4‬ﻓﻣﺎ ﺑﺎﻟﻛﻡ ﺑﺣﺭﻣﺔ ﺭﺳﻭﻝ هللا ﻭﺣﺭﻣﺔ ﻗﺑﺗﻪ اﻟﺷﺭﻳﻔﺔ؟ ﺃَ َﻭﺻﻝ اﻷﻣﺭ ﻓﻰ ﺁﺧﺭ‬
‫اﻟزﻣﺎﻥ ﺇﻟﻰ ﻫﺫا اﻟﺣﺩ‪ ،‬ﺑﺎﻟﻣﻁﺎﻟﺑﺔ ﺑﻬﺩﻣﻬﺎ‪ ،‬ﺃﻳظﻧﻭﻥ ﺃﻥ اﻟﺣﻕ ﻟﻳﺱ ﻟﻪ ﺃﻫﻝ ﻳزﻭﺩﻭﻥ ﻋﻧﻪ ﺑﺳﻭاﻋﺩﻫﻡ‬
‫ﻭﺭﻗﺎﺑﻬﻡ ﻭﺩﻣﺎﺋﻬﻡ؟ ﺑﻝ اﻧظﺭﻭا ﺇﻟﻰ ﻗﻭﻝ اﻟﺣﻕ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﴿ َﻭ َﻗﺎ َﻝ ﻟَ ُﻬ ْﻡ َﻧ ِﺑﻳ ُﻬ ْﻡ ﺇِﻥَّ ﺁ َﻳ َﺔ ﻣ ُْﻠ ِﻛ ِﻪ ﺃَﻥ َﻳﺄْ ِﺗ َﻳ ُﻛ ُﻡ‬
‫ُﻭﻥ َﺗﺣْ ِﻣﻠ ُ ُﻪ ْاﻟ َﻣآل ِﺋ َﻛ ُﺔ﴾[‪ ]1‬ﻗﺎﻝ ﺃﻫﻝ‬ ‫ﻙ ﺁ ُﻝ ﻣُﻭ َﺳﻰ َﻭﺁ ُﻝ َﻫﺎﺭ َ‬ ‫ُﻭﺕ ﻓِﻳ ِﻪ َﺳﻛِﻳ َﻧﺔ ﻣِّﻥ ﺭَّ ِّﺑ ُﻛ ْﻡ َﻭ َﺑ ِﻘﻳَّﺔ ِّﻣﻣَّﺎ َﺗ َﺭ َ‬
‫اﻟ َّﺗﺎﺑ ُ‬
‫اﻟﺗﻔﺎﺳﻳﺭ‪ :‬ﺃﻧﻬﻡ ﻛﺎﻧﻭا ﺇﺫا ﻗﺎﺗﻠﻭا ﺃﺣﺩاً ﻣ َِﻥ اﻷﻋﺩاء‪ ،‬ﻳﻛﻭﻥ ﻣﻌﻬﻡ "ﺗﺎﺑﻭﺕ اﻟﻣﻳﺛﺎﻕ" ﻓﻛﺎﻧﻭا ﻳُﻧﺻﺭﻭﻥ‬
‫ﻫﺎﺭﻭﻥ ﻫﻰ‪ :‬ﻋﺻﺎ ﻭﺛﻳﺎﺏ‬ ‫َ‬ ‫ﺑﺑﺭﻛﺗﻪِ‪ ،‬ﻭﺑﻣﺎ َﺟ َﻌ َﻝ هللا ﻓﻳ ِﻪ ﻣ َِﻥ اﻟﺳﻛﻳﻧﺔ‪ ،‬ﻭاﻟﺑﻘﻳﺔ ﻣﻣﺎ ﺗﺭﻙ ﺁ ُﻝ ﻣﻭﺳﻰ ﻭﺁ ُﻝ‬
‫ﻭﻧﻌﻼ ﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ ﻭﺳﻳﺩﻧﺎ ﻫﺎﺭﻭﻥ‪ ،‬ﻭﻟﻭﺣﻳﻥ ﻣﻥ اﻟﺗﻭﺭاﺓ‪ ،‬ﻓﺎﻧظﺭﻭا ﺃﻳﻬﺎ اﻷﺣﺑﺔ ﺑﻣﺎ ﻳُﻧﺻﺭﻭﻥ ﻋﻠﻰ‬
‫اﻷﻋﺩاء‪ ،‬ﻓﺣﻘﺎ ً ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ " َﺳ ِّﻳ ًﺩا"‪:‬‬
‫ﻙ َزاﻟُﻭا‬
‫َﺳ ِّﻳ ًﺩا ﻟَ ْﻡ َﺗ َز ْﻝ َﻭ َﻏ ْﻳ ُﺭ َ‬
‫ﻙ ﺁﻟُﻭا‬ ‫َﻭ َﺟﻣِﻳ ًﻌﺎ ﺇِﻟَﻰ َﺟ َﻧ ِ‬
‫ـﺎﺑ َ‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫اﻟﺣ َﻳﺎ ِﺗ ّﻳ ِﺔ اﻟﻣﻬﻣ ِﺔ ﻓﻰ اﻟﺩﻳﻥ ﻭﻫﻭ ﺃﻣﺭ اﻟﺷﻭﺭﻯ‪ ،‬ﻓﺎﻟﺑﻌﺽ ﻗﺩ ﺭﺑﻁ‬ ‫اﻷﻣﻭﺭ َ‬
‫ِ‬ ‫ﺃﻣﺭ ﻣِﻥْ‬
‫ﻧﻌﺭﺝ ﺑﻌﺩ ﻫﺫا ﻋﻠﻰ ٍ‬
‫ﺑﻣﻔﻬﻭﻡ اﻟﺩﻳﻣﻘﺭاﻁﻳﺔ اﻟﺣﺩﻳﺛﺔ‪ ،‬ﻭﻫﺫا ﺧﻠﻁ ﺑﻳﻥ اﻟﻣﻌﻘﻭﻝ ﻭاﻟﻣﻧﻘﻭﻝ‪ ،‬ﻓﺎﻟﺩﻳﻣﻘﺭاﻁﻳﺔ ﺗﻌﻧﻰ ﺃﻥ‬ ‫ِ‬ ‫ﻣﻔﻬﻭ َﻡ اﻟﺷﻭﺭﻯ‬
‫ﻟﻛﻝ ﻓﺭﺩ ﺣﻕ ﻓﻰ ﺇﺑﺩاء ﺭﺃﻳﻪ‪ ،‬ﻓﺈﻥ َﺳﻠَّﻣﻧﺎ ﺑﺻﺣﺔ ﻫﺫا اﻟﻣﻔﻬﻭﻡ‪ ،‬ﻓﻼﺑﺩ ﺃﻥ ُﻧ َﻣﻳ َِّز ﺑﻳﻥ ﺇﺑﺩاء اﻟﺭﺃﻯ ﻭﻓﺭﺽ‬
‫اﻷﻣﺭ‬
‫َ‬ ‫اﻟﺭﺃﻯ‪ ،‬ﻭﻣﻊ ﺫﻟﻙ ﻓﺎﻟﺷﻭﺭﻯ ﺑﺧﻼﻑ ﺫﻟﻙ‪ ،‬ﻷﻥ اﻟﻣﺷﺎﻭﺭﺓ ﺗﺑﺩﺃ ﻣِﻥْ َﻭﻟِﻰِّ اﻷﻣﺭ اﻟﺫﻯ َﻳﻁﺭ ُﺡ‬
‫ﻟﻠﺷﻭﺭﻯ ﺃﻭﻻً‪ ،‬ﻭﺛﺎﻧﻳﺎ ً ﻳﺷﺎﻭﺭ ﺃﻫ َﻝ اﻻﺧﺗﺻﺎص ﻭﻟﻳﺱ ﻛﻝ اﻟﺟﻣﺎﻋﺔ‪ ،‬ﻭﺛﺎﻟﺛﺎ ً ﻳﻘﺭﺭ ﻭﺣﺩﻩ ﺣﺗﻰ ﻭﻟﻭ ﻛﺎﻥ‬
‫ظﺎ‬ ‫ﺕ َﻓ ًّ‬ ‫ﺕ ﻟَ ُﻬ ْﻡ َﻭﻟَ ْﻭ ُﻛ ْﻧ َ‬ ‫اﻟﻘﺭاﺭ ﺑﺧﻼﻑ ﺭﺃﻯ اﻟﻣﺳﺗﺷﺎﺭﻳﻥ‪ ،‬ﻭﻟﻧﻭﺿﺢ ﺫﻟﻙ ﻓﻳﻣﺎ ﻳﻠﻰ ﴿ َﻓ ِﺑ َﻣﺎ َﺭﺣْ َﻣ ٍﺔ ﻣ َِﻥ َّ ِ‬
‫هللا ﻟِ ْﻧ َ‬
‫ْﺕ َﻓ َﺗ َﻭ َّﻛ ْﻝ‬ ‫ﺎﻭﺭْ ُﻫ ْﻡ ﻓِﻰ اﻷَﻣ ِْﺭ َﻓﺈِ َﺫا َﻋ َزﻣ َ‬ ‫ﻙ َﻓﺎﻋْ ﻑُ َﻋ ْﻧ ُﻬ ْﻡ َﻭاﺳْ َﺗ ْﻐﻔِﺭْ ﻟَ ُﻬ ْﻡ َﻭ َﺷ ِ‬
‫ﺏ ﻻ ْﻧ َﻔﺿﻭا ﻣِﻥْ َﺣ ْﻭﻟِ َ‬ ‫َﻏﻠِﻳ َظ ْاﻟ َﻘ ْﻠ ِ‬
‫ِﻳﻥ﴾[‪ ]9‬ﻫﺫا ﻧص اﻟﺷﻭﺭﻯ ﻓﻰ اﻟﻛﺗﺎﺏ اﻟﻛﺭﻳﻡ‪ ،‬ﻓﺈﻥ اﻟﺷﻭﺭﻯ ﺃﻣﺭ ُﻳ َﻘﺭِّ ﺏُ‬ ‫هللا ﺇِﻥَّ َّ َ‬
‫هللا ُﻳﺣِﺏ ْاﻟ ُﻣ َﺗ َﻭ ِّﻛﻠ َ‬ ‫َﻋﻠَﻰ َّ ِ‬
‫ﺏ اﻟﺭﺣﻣﺔ ﻭاﻟﻠﻳﻥ‪ ،‬ﻭﻫﻭ اﻟﺫﻯ ﻳﺷﺎﻭﺭﻫﻡ ﻭﻟﻳﺳﻭا ﻫﻡ اﻟﺫﻳﻥ ﻳﻔﺭﺿﻭﻥ ﻋﻠﻳﻪ‬ ‫اﻟﻧﺎﺱ ﻣ َِﻥ اﻟﺧﻠﻳﻔﺔِ‪ ،‬ﻣِﻥْ ﺑﺎ ِ‬ ‫َ‬
‫اﻷﻣﺭ‪ ،‬ﻭﻟﻧﺭاﺟﻊ ﻣﻌﺎ ً ﻫﺫا اﻟﻣﻭﻗﻑ ﻣﻥ اﻟﺳﻧﺔ اﻟﻣﻁﻬﺭﺓ ﻓﻰ ﻏزﻭ ِﺓ ﺑﺩﺭ اﻟﻛﺑﺭﻯ‪ ،‬ﺣﻳﻧﻣﺎ َﺟﺎ َء اﻟﻧﺑﻰ ﻭ َﻧ َز َﻝ‬
‫ﻭﺟﺎ َء اﻟﺣﺑﺎﺏُ ﺑﻥ اﻟﻣﻧﺫﺭ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻭﻝ هللا ﺃَ َﻣ ْﻧ ِزﻝ ﺃَ ْﻧ َزﻟَ َﻛ ُﻪ هللا ُ ﻓﻼ ﻗﻭﻝ ﻷﺣﺩ‪ ،‬ﺃﻡ ﻫﻰ‬ ‫ﻋِ ْﻧ َﺩ َّﺃﻭﻝ ﺑﺋﺭ‪َ ،‬‬
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‫ﺏ‬ ‫اﻟﺣﺭﺏ ﻭاﻟﻣﻛﻳﺩﺓ؟ ﻗﺎﻝ (ﻻ‪ ،‬ﺑﻝ ﻫﻰ اﻟﺣﺭﺏ ﻭاﻟﻣﻛﻳﺩﺓ) ﻓﻠﻭ ﻗﺎﻝ اﻟﺣﺑﻳﺏ ﻫﻭ ﺃﻣﺭ َﺑ ُ‬
‫ﻁﻥ‪ ،‬ﻓﻣﺎ ﻛﺎﻥ ﻟﻠﺣﺑﺎ ِ‬
‫ﺃﻥ ﻳﺗﻛﻠ َﻡ‪ ،‬ﺑﻝ ﻗﺎﻝ " َﻧ ْﻧ ِز ُﻝ ﻗﺑﻝ اﻟﺑﺋﺭ ﻧﺷﺭﺏُ ﻣﻧﻬﺎ ﻭﻧﻣﻧﻌﻬﻡ" ﺑﻌﺩ ﺃﻥ ﻓﺗﺢ ﻟﻪ ﺭﺳﻭﻝ هللا ﺑﺎﺏ اﻟﻣﺷﻭﺭﺓ‪.‬‬

‫اﻷﻣﺭ اﻟﺛﺎﻧﻰ‪ :‬ﺃﻥ اﻟﺷﻭﺭﻯ ﺗﻛﻭﻥ ﻷﻫﻝ اﻻﺧﺗﺻﺎص‪ ،‬ﻛﻣﺎ ﻛﺎﻥ ﻓﻰ ﻏزﻭ ِﺓ اﻷﺣزاﺏ‪ ،‬ﺣﻳﻧﻣﺎ ﻗﺎﻝ‬
‫ُ‬
‫اﻟﻣﺻﻁﻔﻰ ﴿ َﺣ َّﺗﻰ ﺃ َﺷ ِ‬
‫ﺎﻭ َﺭ اﻟﺳﻌُﻭ َﺩ﴾ ﺃﻯ ﺳﺎﺩﺓ ﺃﻫﻝ اﻟﻣﺩﻳﻧﺔ‪ ،‬ﻷﻧﻬﻡ ﺃﻫﻝ اﻟﺩاﺭ ﻭﺃﺩﺭﻯ ﺑﺄﺣﻭاﻝ ﺩﻳﺎﺭﻫﻡ‪ ،‬ﻭﻟﻡ‬
‫ﻳﺷﺎﻭﺭ اﻟﻣﻬﺎﺟﺭﻳﻥ‪.‬‬

‫اﻷﻣﺭ اﻟﺛﺎﻟﺙ‪ :‬ﻓﺎﻟﺷﻭﺭﻯ ﻏﻳﺭ ﻣﻠزﻣﺔ ﻷﻥ اﻵﻳﺔ ﻟﻡ ﺗﻘ ْﻝ "ﻭﺇﺫا ﻋزﻣﺗﻡ ﻓﺗﻭﻛﻠﻭا" ﺑﻝ َﺟﺎ َء اﻷﻣ ُﺭ ﺑﺎﻹﻓﺭاﺩ‬
‫ِﻳﻥ﴾[‪ ]9‬ﻭﻫﻛﺫا ﻧﺟﺩ اﻟﺻﺩﻳﻕ َّﺃﻭﻝ ﺧﻼﻓﺗﻪ ﺣﻳﻧﻣﺎ‬ ‫هللا ﺇِﻥَّ َّ َ‬
‫هللا ُﻳﺣِﺏ ْاﻟ ُﻣ َﺗ َﻭ ِّﻛﻠ َ‬ ‫ْﺕ َﻓ َﺗ َﻭ َّﻛ ْﻝ َﻋﻠَﻰ َّ ِ‬
‫﴿‪َ ...‬ﻓﺈِ َﺫا َﻋ َزﻣ َ‬
‫ﺑﺩﺃﺕ ﺃﺧﺑﺎﺭ اﻟﺭﺩﺓ ﺗﺗﻭاﺭﺩ ﻋﻠﻰ اﻟﻣﺩﻳﻧﺔ‪ ،‬اﺟﺗﻣﻊ ﻛﺑﺎﺭ اﻟﺻﺣﺎﺑﺔ ﻭﻗﺭﺭﻭا ﻋﺩﻡ ﺇﻧﻔﺎﺫ ﺟﻳش ﺃﺳﺎﻣﺔ ﺑﻥ زﻳﺩ‬
‫ﺇﻟﻰ ﺗﺧﻭﻡ اﻟﺭﻭﻡ ﻭﺃﺭﺳﻠﻭا ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﺑﻘﺭاﺭﻫﻡ ﺇﻟﻰ اﻟﺧﻠﻳﻔﺔ ﺃﺑﻭ ﺑﻛﺭ ﺑﻣﺷﻭﺭﺓ ﻭﻗﺭاﺭ‬
‫اﻟﺻﺣﺎﺑﺔ‪ ،‬ﻓﻣﺎ ﻛﺎﻥ ﻣﻥ اﻟﺻﺩﻳﻕ ﺇﻻ ﺃﻥ ﻣﺿﻰ ﻓﻳﻣﺎ ﻋزﻡ ﻋﻠﻳﻪ اﻷﻣﺭ ﻭﻫﻭ ﻣﺣﺎﺭﺑﺔ اﻟﻣﺭﺗﺩﻳﻥ‪.‬‬

‫ﺇﻥ ﻣﻔﻬﻭ َﻡ ﺳﻧﺔ اﻟﺧﻠﻔﺎء اﻟﺭاﺷﺩﻳﻥ ﻣﻔﻬﻭﻡ ﻓﻘﻬﻰ ﻟﺫﻟﻙ ﻗﺎﻝ ( َﻋﻠ ْﻳ ُﻛ ْﻡ ﺑ ُﺳ َّﻧﺗِﻰ ﻭ ُﺳ َّﻧ ِﺔ اﻟ ُﺧﻠَﻔﺎ ِء اﻟﺭَّ اﺷِ ﺩ َ‬
‫ِﻳﻥ‬
‫اﻟ َﻣ ْﻬ ِﺩﻳ ِِّﻳ َﻥ َﻋﺿﻭا َﻋﻠَ ْﻳ َﻬﺎ ﺑﺎﻟ َّﻧﻭا ِﺟ ِﺫ)[‪ ]0‬ﺑﻣﻌﻧﻰ ﺃﻥ اﻟﻌﺽَّ ﺑﺎﻟﻧﻭاﺟ ِﺫ ﻳﻛﻭﻥ ﻋﻠﻰ ﺳﻧ ِﺔ اﻟﺧﻠﻳﻔﺔ اﻟﺫﻯ ﺃﻧﺕ ﻓﻰ‬
‫ﻋﺻﺭﻩِ‪ ،‬ﻭﻋﺩﻡ اﻻﻋﺗﺭاﺽ ﻋﻠﻳﻪ ﺑﺣﺟﺔ اﻟﺗﻣﺳﻙ ﺑﺳُﻧﺔ َﻣﻥْ َﺳ َﺑ َﻘ ُﻪ ﻣ َِﻥ اﻟﺧﻠﻔﺎء‪ ،‬ﻭﻟﻠﺗﺩﻟﻳﻝ ﻋﻠﻰ ﺻﺣﺔ ﻫﺫا‬ ‫ِ‬
‫ﺽ َﻋﻠَ ْﻳﻛ ْﻡُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫اﻟﻣﻔﻬﻭﻡ ﻧﺟﺩ ﺃﻥ ﺭﺳﻭﻝ هللا ﻟﻡ ﻳﺄﻣﺭ اﻟﻧﺎﺱ ﺑﺻﻼﺓ اﻟﻘﻳﺎﻡ ﻓﻰ اﻟﻣﺳﺟﺩ‪ ،‬ﺑﻝ ﻗﺎﻝ (ﺧﺷِ ﻳﺕ ﺃﻥْ ﺗﻔ َﺭ َ‬
‫اﻷﻭﻝ‪ ،‬ﻭﻟﻛﻥ اﻟﺧﻠﻳﻔﺔ اﻟﺛﺎﻧﻰ ﺟﻣﻊ اﻟﻧﺎﺱ ﻟﻬﺎ‬ ‫َﻓ َﺗﻌْ ِﺟ ُزﻭا َﻋ ْﻧ َﻬﺎ)[‪ ]1‬ﻭﻣﺿﻰ ﻋﻠﻰ ﺗﻠﻙ اﻟﺳُﻧﺔ اﻟﺧﻠﻳﻔﺔ َّ‬
‫ﺑﺎﻟﻣﺳﺎﺟﺩ ﺑﻝ ﻭزاﺩ ﻓﻳﻬﺎ‪ ،‬ﻓﻬﻝ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﻣﺧﺎﻟﻑ ﻟﺳُﻧﺔ ﻣﻥ ﻗﺑﻠﻪ؟!!‬

‫اﻟﺷﺎﻡ‪ ،‬ﻓﻰ ﺧﻼﻓ ِﺔ ﺳﻳﺩﻧﺎ ﻋﺛﻣﺎﻥ ‪ ،‬ﻓﻁﺎﻑ ﺑﺎﻟﺑﻳﺕ ﻭﺻﻠﻰ‬

‫ِ‬ ‫ﻭ َﻟﻣَّﺎ ﺭﺟﻊ ﺳﻳﺩﻧﺎ ﻋﺑﺩ هللا ﺑﻥ ﻣﺳﻌﻭﺩ ﻣ َِﻥ‬
‫ﺭﻛﻌﺗﻳﻥ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻝ‪ :‬ﺇﻥ ﻋﺛﻣﺎﻥ ﻳﺻﻠﻰ ﺃﺭﺑﻊ ﺑﻌﺩ اﻟﻁﻭاﻑ‪ ،‬ﻓﺎﺳﺗﺭﺟﻊ اﺑﻥ ﻣﺳﻌﻭﺩ ﻭﻗﺎﻝ‪ :‬ﻛﻧﺎ ﻧﺻﻠﻰ‬
‫ﺭﻛﻌﺗﻳﻥ ﻋﻠﻰ ﻋﻬﺩ ﺭﺳﻭﻝ هللا ﻭﺃﺑﻭ ﺑﻛﺭ ﻭﻋﻣﺭ‪ ،‬ﺛﻡ ﻗﺎﻡ ﻓﺄﺗﻡ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ‪.‬‬

‫ﻭﻫﺫا ﺳﻳﺩﻧﺎ ﺧﺎﻟﺩ ﺑﻥ اﻟﻭﻟﻳﺩ ﺳﻳﻑ َﺳﻠَّ ُﻪ ﺭﺳﻭ ُﻝ هللا ﻋﻠﻰ ﺃﻋﺩاء هللا‪ ،‬ﻭﺟﺎﻫﺩ ﻓﻰ هللا ﻭﻓُﺗ َِﺣﺕ اﻟﺑﻼ ُﺩ‬
‫ﻋﻠﻰ َﻳﺩَ ْﻳﻪِ‪ ،‬ﻭﻋزﻟﻪ اﻟﻔﺎﺭﻭﻕ ﺩﻭﻥ ﺇﺑﺩاء اﻷﺳﺑﺎﺏ ﻭﻟﻡ ﻳﺷﺎﻭﺭ ﺃﺣﺩاً‪ ،‬ﻭﺃﺭﺳﻝ ﻟﻪ ﺳﻳﺩﻧﺎ ﺃﺑﻭ ﻋﺑﻳﺩﺓ ﺑﻥ‬
‫اﻟﺟﺭاﺡ ﻟﻳﻌزﻟَﻪُ‪ ،‬ﻭ ُﻳ َﻘ ّﺳ ْﻡ ﻋﻠﻳ ِﻪ ﻣﺎﻟ ُﻪ اﻟﺫﻯ ﻫﻭ ﻣﻐﺎﻧﻣﻪ‪ ،‬ﻓﻧﺟﺩ ﺃﻥ ﺳﻳﺩﻧﺎ ﺧﺎﻟﺩ ﻳﻘﻭﻝ اﻟﺳﻣﻊ ﻭاﻟﻁﺎﻋﺔ‪.‬‬
‫َﻧ َز َﻝ اﻟﺻ ََّﺣﺎ َﺑ ُﺔ ﻋِ ْﻧ َﺩ ُﺣ ْﻛ ِﻡ َﻣﻠِﻳﻛ ِِﻬ ْﻡ‬

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 ‫ﺎﻥ اﻟﺭِّ ْﻓـ ُﺩ َﻭ ِ‬
‫اﻹﺭْ َﻓﺎ ُﺩ‬ ‫َﻏ ِﻧﻣُﻭا َﻭ َﻛ َ‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ُﻭﻥ ﺇِﻟَﻰ ْاﻟ َﺧﻳ ِْﺭ َﻭ َﻳﺄْ ُﻣﺭ َ‬

‫ُﻭﻥ ِﺑ ْﺎﻟ َﻣﻌْ ُﺭﻭﻑِ‬ ‫ﻣﺣﻛﻡ ﺁﻳﺎﺗﻪ ﴿ َﻭ ْﻟ َﺗ ُﻛﻥْ ِﻣ ْﻧ ُﻛ ْﻡ ﺃُﻣَّﺔ َﻳ ْﺩﻋ َ‬
‫ِ‬ ‫ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻓﻰ‬ ‫َ‬ ‫ﻳﻘﻭ ُﻝ اﻟﺣﻕ‬
‫ُﻭﻥ﴾[‪ ]29‬ﻭﻟﺫﻟﻙ ﺇﺫا ﺃﺭﺩﺕ ﺃﻥ ﺗﻛﻭﻥ ﻣ َِﻥ اﻟﻣﻔﻠﺣﻳﻥ ﻓﻼﺑﺩ ﺃﻥ‬ ‫ْ‬
‫ﻙ ُﻫ ُﻡ اﻟ ُﻣ ْﻔﻠِﺣ َ‬ ‫ُ‬ ‫ْ‬
‫َﻭ َﻳ ْﻧ َﻬ ْﻭ َﻥ َﻋ ِﻥ اﻟ ُﻣ ْﻧ َﻛ ِﺭ َﻭﺃﻭﻟَ ِﺋ َ‬
‫ﺗﺗﻔﺎﻋﻝ ﻣﻊ اﻟﻣﺟﺗﻣﻊ اﻟﺫﻯ ﺗﻌﻳش ﻓﻳﻪ‪ ،‬ﺳﻭاء ﻛﺎﻥ ﺻﻐﻳﺭاً ﻛﺎﻷﺳﺭﺓ ﻭاﻟﻘﺭﻳﺔ ﺃﻭ اﻟﺣﻰ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻛﺑﻳﺭاً‬
‫ﻛﺎﻟﺩﻭﻟﺔ ﺑﻝ ﻭاﻟﻌﺎﻟﻡ ﺑﺄﺳﺭﻩِ‪ ،‬ﻭﻻ ﺗﻛﻥ ﻣﺷﺎﺭﻛﺗﻙ ﻛﻼﻣﻳﺔ ﻓﻘﻁ ﺑﺎﻟﻧﻘﺩ ﺃﻭ اﻟﻣﺩﺡ ﺃﻭ ا ّﺩﻋﺎء اﻧﺷﻐﺎﻟﻙ ﺑﺎﻟﻌﺑﺎﺩﺓ‬
‫ﺃﺣﻭاﻝ اﻟﻧﺎﺱ‪.‬‬ ‫ِ‬ ‫ﻋﻥ‬

‫ﻣﺎﻭ ُ‬
‫ﺕ‪ :‬ﻣﻥ ﺻﻔ ِﺔ‬ ‫ﻳﻘﻭﻝ َﺭﺳُﻭ ُﻝ َّ ِ‬
‫هللا (ﻻ ﺗﻛﻭﻧﻭا ﻋﻳﺎﺑﻳﻥ ﻭﻻ ﻣﺩاﺣﻳﻥ ﻭﻻ ﻁﻌﺎﻧﻳﻥ ﻭﻻ ﻣﺗﻣﺎﻭﺗﻳﻥ)[‪ ]22‬ﻭاﻟ ُﻣ َﺗ ِ‬
‫اﻟﻌﺎﺑﺩ اﻟﻣُﺭاﺋِﻰ‪.‬‬

‫ﻭﻻ ﺗﺩﻋﻰ اﻧﺷﻐﺎﻟﻙ ﺑﺎﻟﻧﻬﻰ ﻋﻥ اﻟﻣﻧﻛﺭ ﺑﺗﺗﺑﻊ ﻋﻭﺭاﺕ اﻟﻧﺎﺱ ﻟﺗﻔﺿﺣﻬﻡ ﻭﺗﻛﺷﻑ ﻣﺎ ﺳﺗﺭﻩ هللا‪ ،‬ﻓﻌﻥ‬
‫ﺽ‬ ‫ِﻳﻊ َﻓ َﻘﺎ َﻝ َﻳﺎ َﻣﻌْ َﺷ َﺭ َﻣﻥْ ﺃَﺳْ ﻠَ َﻡ ِﺑﻠِ َﺳﺎ ِﻧ ِﻪ َﻭﻟَ ْﻡ ُﻳ ْﻔ ِ‬‫ﺕ َﺭﻓ ٍ‬ ‫ﺻ ْﻭ ٍ‬ ‫ﺻﻌِﺩَ َﺭﺳُﻭ ُﻝ َّ ِ‬
‫هللا ْاﻟ ِﻣ ْﻧ َﺑ َﺭ َﻓ َﻧﺎﺩَﻯ ِﺑ َ‬ ‫اﺑﻥ ﻋﻣﺭ ﻗﺎﻝ‪َ ( :‬‬
‫ْ‬ ‫َ‬
‫ِﻳﻥ َﻭﻻ ُﺗ َﻌ ِّﻳﺭُﻭ ُﻫ ْﻡ َﻭﻻ َﺗ َّﺗ ِﺑﻌُﻭا َﻋ ْﻭ َﺭاﺗ ِِﻬ ْﻡ َﻓﺈِ َّﻧ ُﻪ َﻣﻥْ َﺗ َﺗﺑ ََّﻊ َﻋ ْﻭ َﺭ َﺓ ﺃﺧِﻳ ِﻪ اﻟﻣُﺳْ ﻠ ِِﻡ‬ ‫ُ‬
‫اﻹﻳ َﻣﺎﻥُ ﺇِﻟَﻰ َﻗ ْﻠ ِﺑ ِﻪ ﻻ ُﺗ ْﺅﺫﻭا اﻟﻣُﺳْ ﻠِﻣ َ‬
‫ْ‬ ‫ِ‬
‫ﺿﺣْ ُﻪ َﻭﻟ ْﻭ ﻓِﻰ َﺟ ْﻭﻑِ َﺭﺣْ ﻠِ ِﻪ)[‪.]21‬‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َّ‬
‫َﺗ َﺗﺑ ََّﻊ هللاُ َﻋ ْﻭ َﺭﺗ ُﻪ َﻭ َﻣﻥْ ﺗﺗﺑ ََّﻊ هللا ُ َﻋ ْﻭ َﺭﺗ ُﻪ َﻳﻔ َ‬

‫ﻭﻻ ﺗﻛﻥ ﻣﻣﻥ ﻻ ﻳﺛﺑﺕ ﻋﻠﻰ ﺭﺃﻯ‪ ،‬ﻓﻳﻛﻭﻥ ﻣﺭﺓ ﻣﻊ ﻫﺫا‪ ،‬ﻭﻣﺭﺓ ﻣﻊ ﺫاﻙ‪ ،‬ﻭﺫﻟﻙ ﻟﺿﻌﻑ ﺭﺃﻳﻪ‪ ،‬ﻓﻘﺩ ﻧﻬﻰ‬
‫ﻭﻥ ﺇِﻥْ ﺃَﺣْ َﺳ َﻥ اﻟ َّﻧﺎﺱُ ﺃَﺣْ َﺳ َّﻧﺎ َﻭﺇِﻥْ َظﻠَﻣُﻭا َظﻠَ ْﻣ َﻧﺎ‪،‬‬
‫اﻟﺣﺑﻳﺏ ﻋﻥ ﺗﻠﻙ اﻟﻔﻌﻠﺔ ﻓﻘﺎﻝ (ﻻ َﺗ ُﻛﻭ ُﻧﻭا ﺇِ َّﻣ َﻌ ًﺔ‪َ ،‬ﺗﻘُﻭﻟ ُ َ‬
‫َﻭﻟَﻛِﻥْ َﻭ ِّﻁ ُﻧﻭا ﺃَ ْﻧﻔُ َﺳ ُﻛ ْﻡ ﺇِﻥْ ﺃَﺣْ َﺳ َﻥ اﻟ َّﻧﺎﺱُ ﺃَﻥْ ُﺗﺣْ ﺳِ ُﻧﻭا َﻭﺇِﻥْ ﺃَ َﺳﺎءُﻭا َﻓﻼ َﺗ ْظﻠِﻣُﻭا)‪.‬‬

‫ﻭﻋﻠﻰ اﻹﻧﺳﺎﻥ ﺃﻥ ﻳﺧﺭﺝ ﻣﻥ ﺃﻧﺎﻧﻳﺗﻪ ﻭاﻟﻌﻳش ﻟﻧﻔﺳﻪ ﻓﻘﻁ ﺩﻭﻥ ﺃﻥ ﻳﻛﻭﻥ ﺇﻳﺟﺎﺑﻳﺎ ً ﻭﻓﻌﺎﻻً‪ ،‬ﻓﻌﻥ ﺳﻳﺩﻧﺎ‬
‫ﺑﺄﻣﺭ اﻟﻣﺳﻠﻣﻳﻥ ﻓﻠﻳﺱ ﻣﻧﻬﻡ ﻭ َﻣﻥْ ﻟﻡ ﻳﺻﺑﺢْ‬
‫ِ‬ ‫ﺣﺫﻳﻔﺔ ﺭﺿﻲ هللا ﻋﻧﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻭ ُﻝ هللا ( َﻣﻥْ ﻟﻡ ﻳﻬﺗ ْﻡ‬
‫ﻭﻳﻣﺱ ﻧﺎﺻﺣﺎ ً ِ‬
‫هلل ﻭﻟﺭﺳﻭﻟ ِﻪ ﻭﻟﻛﺗﺎﺑ ِﻪ ﻭﻹﻣﺎﻣ ِﻪ ﻭﻟﻌﺎﻣ ِﺔ اﻟﻣﺳﻠﻣﻳﻥ ﻓﻠﻳﺱ ﻣﻧﻬﻡ)[‪.]21‬‬ ‫ِ‬

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‫ﻓﺎﻹﻧﺳﺎﻥ ﻻﺑﺩ ﺃﻥ ﻳﻛﻭﻥ ﻓﻰ ﺧﺩﻣﺔ اﻟﻣﺟﺗﻣﻊ ﻭﻟﻳﺱ ﻟﺫاﺗﻪ ﻓﻘﻁ ﻭﺃﻥ ﻳﻌﻣﻝ ﻣِﻥْ ﺃﺟﻝ اﻟﻣﺑﺎﺩئ اﻹﻧﺳﺎﻧﻳﺔ‬
‫اﻟﺧﻳِّﺭﺓ ﻓﻰ ﺷﺗﻰ اﻟﻣﺟﺎﻻﺕ ﺣﺳﺏ ﺗﺧﺻﺻﻪ‪ ،‬ﻓﺎﻟﻁﺑﻳﺏ ﻟﻣﺎﺫا ﻻ ﻳُﺧﺻص ﺳﺎﻋﺎﺕ ﻣﻥ ﻭﻗﺗﻪ ﻟﻠﻛﺷﻑ‬
‫ﻭﻭﺻﻑ اﻟﺩﻭاء ﻟﺳﻛﺎﻥ ﺣﻳِّﻪ ﺩﻭﻥ ﻣﻘﺎﺑﻝ‪ ،‬ﻭاﻟﻣﺩﺭﺱ ﻟﻣﺎﺫا ﻻ ﻳﺳﺎﻋﺩ اﻟﻁﻠﺑﺔ ﻣﻥ ﺃﺑﻧﺎء ﻗﺭﻳﺗﻪ ﺑﺩﻭﻥ ﻣﻘﺎﺑﻝ‪،‬‬
‫ﻭاﻷﻣﺛﻠﺔ ﻋﻠﻰ ﺫﻟﻙ ﻛﺛﻳﺭﺓ‪.‬‬

‫ﻭﻟﻧﻭﺳﻊ اﻟﺩاﺋﺭﺓ ﺃﻛﺛﺭ‪ ،‬ﻣﺎﺫا ﻋﻥ اﻟﻧﺳﺎء ﻭاﻷﻁﻔﺎﻝ اﻟﺫﻳﻥ ﻳُﻘﺗﻠﻭﻥ ﻓﻰ ﻣﻧﺎﻁﻕ ﻋﺩﻳﺩﺓ ﻣﻥ اﻟﻌﺎﻟﻡ ﻓﻰ‬
‫اﻟﺣﺭﻭﺏ اﻟﻌِﺭﻗﻳﺔ ﺃﻭ اﻟﻌﻧﺻﺭﻳﺔ اﻟﺩﻳﻧﻳﺔ‪ ،‬ﻟﻣﺎﺫا ﻻ ﻧﺳﺎﻋﺩ ﻓﻰ ﺇﺳﻛﺎﻧﻬﻡ ﻭﻣﻁﻌﻣﻬﻡ ﻭﻣﻠﺑﺳﻬﻡ‪ ،‬ﺑﻝ ﻟﻣﺎﺫا ﻻ‬
‫ﻧﻘﻭﻡ ﺑﺭﻓﻊ اﻟﻣﺳﺗﻭﻯ اﻟﺛﻘﺎﻓﻰ ﻋﻧﺩ اﻟﻣﺭﺃﺓ ﻓﻰ ﺗﻠﻙ اﻟﻣﻧﺎﻁﻕ اﻟﻣﺗﺧﻠﻔﺔ ﺣﺿﺎﺭﻳﺎً‪ ،‬ﻟﺗﺗﺑﻧﻰ ﻫﻰ ﺑﻌﺩ ﺫﻟﻙ ﺗﺛﻘﻳﻑ‬
‫ﺃﻁﻔﺎﻟﻬﺎ ﺿﺩ اﻟﻌﻧﺻﺭﻳﺔ اﻟﺑﻐﻳﺿﺔ‪ ،‬ﺳﻭاء ﻛﺎﻧﺕ ﻋِ ﺭﻗﻳﺔ ﺃﻭ ﺩﻳﻧﻳﺔ‪ ،‬ﻓﺈﻥ ﻣﻌظﻡ ﻫﺫﻩ اﻟﺣﺭﻭﺏ ﺗﻘﻭﻡ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ َﻳﺧﻔﻰ ﻋﻥ اﻟﻣﺗﺣﺎﺭﺑﻳﻥ ﺃﻧﻔﺳﻬﻡ‪ ،‬ﻓﺎﻟﻧﺎﺭ ﻳُﺷﻌﻠﻬﺎ ﺃﺻﺣﺎﺏ اﻟﻣﺻﺎﻟﺢ اﻻﻗﺗﺻﺎﺩﻳﺔ ﻭﺗﺟﺎﺭ ﺃﺳﻠﺣﺔ‬
‫اﻟﺩﻣﺎﺭ اﻟﺷﺎﻣﻝ‪ ،‬ﻓﻛﻡ ﻣﻥ ﺳﺭﻗﺎﺕ ﻟﺛﺭﻭاﺕ اﻟﺷﻌﻭﺏ ﺗﺣﺩﺙ ﺃﺛﻧﺎء اﻧﺷﻐﺎﻝ ﺃﻫﻝ اﻟﺑﻠﺩ ﻓﻰ ﺣﺭﺑﻬﻡ‪ ،‬ﻭﻛﻡ ﻣﻥ‬
‫ﺗﺟﺎﺭﺏ ﻟألﺳﻠﺣﺔ اﻟﻛﻳﻣﺎﻭﻳﺔ ﻭاﻟﺟﺭﺛﻭﻣﻳﺔ‪ ،‬ﻳﺗﻡ ﺗﺟﺭﺑﺗﻬﺎ ‪-‬ﺑﻌﺩ اﻧﺗﺎﺟﻬﺎ ﻓﻰ اﻟﺩﻭﻝ اﻟﺗﻰ ﺗﺩﻋﻰ ﺃﻧﻬﺎ ﺩﻭﻝ‬
‫ﻣﺗﺣﺿﺭﺓ‪ -‬ﻋﻠﻰ اﻟﻣﺳﺎﻛﻳﻥ ﻣﻥ اﻟﻧﺳﺎء ﻭاﻷﻁﻔﺎﻝ ﺃﺛﻧﺎء اﻧﺷﻐﺎﻝ اﻟﺭﺟﺎﻝ ﻓﻰ اﻟﺗﻘﺎﺗﻝ ﻣﻊ ﺑﻌﺿﻬﻡ اﻟﺑﻌﺽ‪،‬‬
‫ﻣﺗﻔﺎﺧﺭﻳﻥ ﺑﺄﺳﻠﺣﺔ ﻓﻰ ﺃﻳﺩﻳﻬﻡ ﻭﻟﻳﺱ ﻋﻠﻰ ﺃﺟﺳﺎﺩﻫﻡ ﻣﺎ ﻳﻭاﺭﻳﻬﺎ ﻣﻥ اﻟﻌﺭﻯْ ‪ ،‬ﻭﻟﻭ ﺃﻧﻔﻕ ﺛﻣﻥ ﻫﺫا اﻟﺳﻼﺡ‬
‫ﻟﻛﻔﺎﻫﻡ ﻁﻌﺎﻣﺎ ً ﻭﺷﺭاﺑﺎ ً ﻭﻟﺑﺎﺳﺎً‪ ،‬ﺑﺩﻻً ﻣِﻥْ َﻣﺩ ﺃَ ُﻛﻑّ اﻟﺿﺭاﻋﺔ ﻻﺳﺗﺟﺩاء اﻟﻣﻧظﻣﺎﺕ اﻟﺩﻭﻟﻳﺔ ﻹﻳﻭاء اﻟﻔﺎﺭﻳﻥ‬
‫ﻣﻥ ﻣﻧﺎﻁﻕ اﻟﺣﺭﺏ‪ ،‬ﻭﺗﻠﻙ اﻟﻣﻧظﻣﺎﺕ ﻻ ﻳﻘﻝ ﺩﻭﺭ ﺑﻌﺿﻬﺎ ﺧﻁﻭﺭﺓ ﻋﻥ ﺗﺟﺎﺭ اﻟﺳﻼﺡ‪.‬‬

‫ﻟﻣﺎﺫا ﻻ ﻧﺗﻛﺎﺗﻑ ﺟﻣﻳﻌﺎ ً ﻓﻰ ﻣﻭاﺟﻬﺔ ﻧﻔﺎﻕ اﻟﺳﺎﺳﺔ ﻭﺳﻣﺎﺳﺭﺓ اﻹﻋﻼﻡ‪ ،‬اﻟﺫﻳﻥ ﻳﻘﻠﺑﻭﻥ اﻟﺣﻘﺎﺋﻕ ﺭﺃﺳﺎ‬
‫ﻋﻠﻰ ﻋﻘﺏ‪ ،‬ﻹﻗﻧﺎﻉ ﺷﻌﻭﺑﻬﻡ ﺑﻣﺎ ﻳﺧﺩﻡ ﻧزﻭاﺗﻬﻡ ﻭﺃﻓﻛﺎﺭﻫﻡ‪ ،‬ﻏﻳﺭ ﻣﻛﺗﺭﺛﻳﻥ ﺑﻣﺎ ﻳﺣﺩﺙ ﻷﺑﻧﺎء ﻭﻁﻧﻬﻡ‪ ،‬ﻛﺄﻥ‬
‫هللا ﺧﻠﻕ اﻟﻧﺎﺱ ﻟﻳﻛﻭﻧﻭا ﻋﺑﻳﺩا ﻟﻠﺣﻛﺎﻡ‪ ،‬ﻭﻳﺭﻭﺝ ﻟﻬﺫا ﺃﺟﻬزﺓ اﻹﻋﻼﻡ اﻟﺗﻰ ﺗزﻳﻥ ﻟﻠﻧﺎﺱ ﺃﻧﻬﻡ ﻓﻰ ﺭﻏﺩ‬
‫اﻟﻌﻳش‪ ،‬ﻭﻳﺷﻐﻠﻭﻫﻡ ﺑﺗﻔﺎﻫﺎﺕ ﻣﻥ اﻷﺧﺑﺎﺭ ﻭﺇﺛﺎﺭﺓ اﻟﻔﺗﻥ ﻭﺑﺎﻟﺗﺧﻭﻑ ﻣﻥ ﺣﻳﻥ ﻵﺧﺭ ﻛﻰ ﻳﻧﺧﺩﻋﻭا ﻋﻥ‬
‫ﺃﺣﻭاﻟﻬﻡ ﻭﺣﻘﻭﻗﻬﻡ‪.‬‬

‫ﺛﻡ ﻧﻘﻑ ﺳﻭﻳﺎ ﺃﻣﺎﻡ ﺣﺭﻣﺔ اﻷﻣﻭاﻝ اﻟﻌﺎﻣﺔ‪ ،‬ﻭﺟﻣﺎﻝ اﻟﻁﺑﻳﻌﺔ ﻟﻠﺑﻳﺋﺔ اﻟﻣﺣﻳﻁﺔ ﺑﻛﻝ ﻣﻧﺎ‪ ،‬ﻷﻥ اﻟﻣﺻﺎﻟﺢ‬
‫ﻭاﻟﻣﺅﺳﺳﺎﺕ ﻭاﻟﻣﺭﻛﺑﺎﺕ اﻟﻌﺎﻣﺔ‪ ،‬ﻭاﻟﻣﺩاﺭﺱ ﻭاﻟﻣﺳﺗﺷﻔﻳﺎﺕ ﻭاﻟﺣﺩاﺋﻕ ﻭاﻟﺷﻭاﺭﻉ ﻣﻠﻙ ﻟﻧﺎ ﻭﻟﻳﺳﺕ ﻟﻔﺭﺩ‬
‫ﺑﻌﻳﻧﻪ‪ ،‬ﺃﻯ ﺃﻧﻬﺎ ﻣﻠﻙ ﻟﻠﻣﺟﺗﻣﻊ اﻟﺫﻯ ﺗﻌﻳش ﻓﻳﻪ‪ ،‬ﻓﻼ ﺗﺭﺿﻰ ﺑﺎﻟﻘﺫاﺭﺓ ﻭاﻟﻘﻣﺎﻣﺔ ﺑﺎﻟﺷﻭاﺭﻉ‪ ،‬ﻭﻻ ﺗﺳﺎﻋﺩ ﻋﻠﻰ‬
‫اﺗﺳﺎﺧﻬﺎ‪ ،‬ﺑﻝ ﻋﻠﻰ ﺷﺑﺎﺏ اﻷﺣﻳﺎء ﻭاﻟﻘﺭﻯ ﺗﻧظﻳﻑ ﻭﺗﺟﻣﻳﻝ ﻣﺳﺎﻛﻧﻬﻡ ﻭﻋﺩﻡ اﻻﻋﺗﺩاء ﻋﻠﻰ ﺣﺭﻣﺔ‬
‫اﻟﻁﺭﻳﻕ‪ ،‬ﻭﺑﺩﻻ ﻣﻥ ﺃﻥ ﺗﻘﻁﻑ ﻭﺭﺩﺓ ﺃﻋﺟﺑﺗﻙ ازﺭﻉ ﻭﺭﻭﺩا ﻭزﻫﻭﺭا ﺳﻭاء ﺃﻣﺎﻡ ﺑﻳﺗﻙ ﺃﻭ ﻓﻰ ﺣﺩﻳﻘﺔ‬
‫ﺱ ﺑ َْﻥ‬ ‫ﻋﺎﻣﺔ ﻭﻗﻡ ﺑﺭﻋﺎﻳﺗﻬﺎ ﻛﻰ ﺗﺳﻌﺩ اﻵﺧﺭﻳﻥ‪ ،‬ﻭﺗﺟﻣﻝ ﺑﻠﺩﻙ ﻓﻼ ﺗﺅﺫﻯ ﻧﺎظﺭﻳﻙ ﻋﻠﻰ اﻷﻗﻝ‪ ،‬ﻭﻋﻥ ﺃَ َﻧ َ‬
‫ﺎﻉ ﺃَﻥْ ﻻ َﻳﻘُﻭ َﻡ َﺣ َّﺗﻰ َﻳ ْﻐ ِﺭ َﺳ َﻬﺎ‬
‫ﺕ اﻟﺳَّﺎ َﻋ ُﺔ َﻭ ِﺑ َﻳ ِﺩ ﺃَ َﺣ ِﺩ ُﻛ ْﻡ َﻓﺳِ ﻳﻠَﺔ َﻓﺈِﻥْ اﺳْ َﺗ َﻁ َ‬ ‫َﻣﺎﻟِﻙٍ َﻗﺎ َﻝ‪َ :‬ﻗﺎ َﻝ َﺭﺳُﻭ ُﻝ َّ ِ‬
‫هللا ﴿ﺇِﻥْ َﻗﺎ َﻣ ْ‬
‫َﻓ ْﻠ َﻳ ْﻔ َﻌ ْﻝ﴾[‪.]20‬‬

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‫ﻟﻳﺱ اﻟﻣﻬﻡ ﺃﻥ ﺗﻌﻣﻝ ﻓﺣﺳﺏ‪ ،‬ﺑﻝ ﺗﺟﻌﻝ ﻋﻣﻠﻙ ﻟﻭﺟﻪ ﻣﺄﻣﻭﻥ اﻟﺟﻧﺎﺏ ﺧﺎﻟﺻﺎ ً ﻟﻳﺱ ﻓﻳ ِﻪ ﺭﻳﺎء‪ ،‬ﻭﻫﻭ‬
‫ﺣﺫﺭ ﻣﻧﻪ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ‪ ،‬ﻓﻌﻥ ﺷﺩاﺩ ﺑﻥ ﺃﻭﺱ ﺃﻧﻪ ﺑﻛﻰ‪ ،‬ﻓﻘﻳﻝ ﻟﻪ‪ :‬ﻣﺎ ﻳﺑﻛﻳﻙ؟‬ ‫اﻟﺷﺭﻙ اﻟﺧﻔﻰ اﻟﺫﻯ ّ‬
‫ﻗﺎﻝ‪ :‬ﺷﻳﺋﺎ ﺳﻣﻌﺗﻪ ﻣﻥ ﺭﺳﻭﻝ هللا ﻳﻘﻭﻟﻪ ﻓﺫﻛﺭﺗﻪ ﻓﺄﺑﻛﺎﻧﻰ‪ ،‬ﺳﻣﻌﺕ ﺭﺳﻭ َﻝ هللا ﻳﻘﻭﻝ (ﺃَ َﺗ َﺧ َّﻭﻑُ َﻋﻠَﻰ ﺃ ُ َّﻣﺗِﻰ‬
‫ﻙ؟ َﻗﺎ َﻝ‪َ :‬ﻧ َﻌ ْﻡ‪ ،‬ﺃَ َﻣﺎ ﺇِ َّﻧ ُﻬ ْﻡ ﻻ‬ ‫ﻙ ﺃ ُ َّﻣ ُﺗ َﻙ ﻣِﻥْ َﺑﻌْ ِﺩ َ‬ ‫هللا ﺃَ ُﺗ ْﺷ ِﺭ ُ‬
‫ﺕ‪َ :‬ﻳﺎ َﺭﺳُﻭ َﻝ َّ ِ‬ ‫ﻙ َﻭاﻟ َّﺷﻬ َْﻭ َﺓ ْاﻟ َﺧ ِﻔ َّﻳ َﺔ‪َ ،‬ﻗﺎ َﻝ‪ :‬ﻗُ ْﻠ ُ‬‫اﻟ ِّﺷﺭْ َ‬
‫ُﻭﻥ ِﺑﺄَﻋْ َﻣﺎﻟ ِِﻬ ْﻡ‪َ ،‬ﻭاﻟ َّﺷﻬ َْﻭﺓُ ْاﻟ َﺧ ِﻔ َّﻳ ُﺔ ﺃَﻥْ ﻳُﺻْ ِﺑ َﺢ ﺃَ َﺣ ُﺩ ُﻫ ْﻡ‬
‫ﻭﻥ َﺷ ْﻣ ًﺳﺎ َﻭﻻ َﻗ َﻣﺭً ا َﻭﻻ َﺣ َﺟﺭً ا َﻭﻻ َﻭ َﺛ ًﻧﺎ َﻭﻟَﻛِﻥْ ﻳ َُﺭاء َ‬ ‫َﻳﻌْ ُﺑ ُﺩ َ‬
‫ﺻ ْﻭ َﻣ ُﻪ)‪.‬‬ ‫ﺻﺎ ِﺋﻣًﺎ َﻓ َﺗﻌْ ِﺭﺽُ ﻟَ ُﻪ َﺷﻬ َْﻭﺓ ﻣِﻥْ َﺷ َﻬ َﻭا ِﺗ ِﻪ َﻓ َﻳ ْﺗ ُﺭ ُ‬
‫ﻙ َ‬ ‫َ‬

‫ﻭﻳﺣﻛﻰ اﺑﻥ ﺟﺭﻳﺭ ﺃﻥ ﺭﺟﻼً ﺩﺧﻝ ﺇﻟﻰ اﻟﻣﺳﺟﺩ اﻟﻧﺑﻭﻯ ﻓﺻﻠﻰ ﺭﻛﻌﺗﻳﻥ ﺳﺭﻳﻌﺗﻳﻥ ﻭ َﻫ َّﻡ ﺑﺎﻟﺧﺭﻭﺝ‪،‬‬
‫ﻓﻧﺎﺩاﻩ ﺃﻣﻳﺭ اﻟﻣﺅﻣﻧﻳﻥ ﻋﻣﺭ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻋﺩ ﺻﻼﺗﻙ‪ ،‬ﻓﺄﻋﺎﺩ اﻟﺭﺟﻝ ﻭﺻﻠﻰ ﻓﺄﻁﺎﻝ‪ ،‬ﻓﻠﻣﺎ ﻓﺭﻍ ﻣﻥ ﺻﻼﺗﻪ‬
‫ﺳﺄﻟﻪ ﺳﻳﺩﻧﺎ ﻋﻣﺭ‪ :‬ﺃﻯ اﻟﺻﻼﺗﻳﻥ ﺃﻓﺿﻝ؟ ﻓﻘﺎﻝ اﻟﺭﺟﻝ‪ :‬اﻷﻭﻟﻰ‪ ،‬ﻓﺳﺄﻟﻪ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﻟﻣﺎﺫا؟ ﻓﻘﺎﻝ اﻟﺭﺟﻝ‬
‫ﺕ ﻓﻳﻬﺎ ﺧﻭﻓﺎ ً ﻣﻧﻙ‪ ،‬ﻓﺿﺣﻙ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﻭﺃﻗﺭﻩ ﻋﻠﻰ‬ ‫ﻷﻧﻬﺎ ﻛﺎﻧﺕ ﻟﻭﺟﻪ هللا ﺧﺎﻟﺻﺔ‪ ،‬ﺃﻣﺎ اﻟﺛﺎﻧﻳﺔ ﻓﻘﺩ ﺃَ َﻁ ْﻠ ُ‬
‫ﻛﻼﻣﻪ‪.‬‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﻭﻟﻧﻌﺭﺝ ﺑﻌﺩ ﻫﺫا ﺇﻟﻰ اﻟﻔﻥ اﻟﺫﻯ ﺇﺫا ﺗﺣﺩﺛﺕ ﻋﻧﻪ ﻓﻰ ﻫﺫا اﻟزﻣﺎﻥ اﻧﺻﺭﻓﺕ اﻷﺫﻫﺎﻥ ﻓﻘﻁ ﺇﻟﻰ اﻟﻣﻌﺎزﻑ‬
‫ﻭﻣزاﻣﻳﺭ اﻟﺷﻳﻁﺎﻥ‪ ،‬ﻭﻫﻧﺎ ﻧﺳﺄﻝ ﺃﻟﻳﺱ ﻫﻧﺎﻙ ﻣﻥ اﻟﻔﻧﻭﻥ ﻏﻳﺭ ﺗﻠﻙ اﻟﻣﻌﺎﻧﻰ اﻟﺭﺧﻳﺻﺔ؟ ﻓﺄﺻﻧﺎﻑ اﻟﻔﻧﻭﻥ‬
‫ﻛﺛﻳﺭﺓ ﻛﺄﺻﻧﺎﻑ اﻟﻌﻠﻭﻡ‪ ،‬ﺃﻟﻳﺱ اﻟﺭﺳﻡ ﻭاﻟﻣﺳﺭﺡ ﻭاﻟﻣﻭﺳﻳﻘﻰ ﻭاﻟﻐﻧﺎء ﻭاﻟﺗﺻﻭﻳﺭ ﻓﻳﻪ ﻣﺎ ﺃﻗﺭﻩ اﻟﻣﺻﻁﻔﻰ‬
‫اﻟﺧﻳﺭﺓ ﻋﻠﻰ اﺧﺗﻼﻑ ﺃﻟﻭاﻧﻬﺎ ﻫﻰ اﻟﺭﻭاﻓﺩ اﻟﻔﺎﻋﻠﺔ اﻟﻣﺅﺛﺭﺓ اﻟﺗﻰ ُﺗﺛﺭﻯ‬
‫ﻭﻓﻳﻪ ﻣﺎ ﻧﻬﻰ ﻋﻧﻪ‪ ،‬ﺇﻥ اﻟﻔﻧﻭﻥ َ‬
‫ﻭﺟﺩاﻥ اﻟﺛﻘﺎﻓﺔ ﻭﺗﺭﺗﻘﻰ ﺑﺎﻟﻣﺟﺗﻣﻊ ﻭﺗﺳﻬﻡ ﻓﻰ ﺇﻋﺎﺩﺓ ﺑﻧﻰ اﻹﻧﺳﺎﻥ‪.‬‬

‫ﻓﺎﻧظﺭﻭا ﻗﻭﻝ ﺳﻳﺩﻧﺎ ﺃﻧﺱ ﻭﻭﺻﻔﻪ ﺩﺧﻭﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺩﻳﻧﺔ ﻓﻳﻘﻭﻝ‪ :‬ﻓﻣﺎ ﺭﺃﻳﺕ ﺃﻫﻝ اﻟﻣﺩﻳﻧﺔ ﻓﺭﺣﻭا‬
‫ﺑﺷﺊ ﻓﺭﺣﻬﻡ ﺑﺭﺳﻭﻝ هللا‪ ،‬ﺣﺗﻰ ﺟﻌﻝ اﻹﻣﺎء َﻳﻘُ ْﻠ َﻥ‪َ :‬ﻗ َﺩ َﻡ ﺭﺳﻭ ُﻝ هللا ‪ .‬ﻭﺧﺭﺟﺕ ﺟﻭاﺭﻯ ﻣﻥ ﺑﻧﻰ اﻟﻧﺟﺎﺭ‬
‫ﻳﺿﺭﺑﻥ ﺑﺎﻟﺩﻑ ﻭ َﻳﻘُ ْﻠ َﻥ‪:‬‬
‫ﻳﺎ ﺣﺑﺫا ﺑﻣﺣﻣﺩ ﻣـﻥ ﺟﺎﺭ‬
‫ﻧﺣﻥ ﺟﻭاﺭﻯ ﻣﻥ ﺑﻧﻰ اﻟﻧﺟﺎﺭ‬

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 ‫ﻭﺟﺎء ﻭﻓﺩ ﻣﻥ ﺑﻧﻰ اﻟﻧﺟﺎﺭ ﻣﺗﻘﻠﺩﻳﻥ ﺳﻳﻭﻓﻬﻡ ﻭﻳﻣﺷﻭﻥ ﺣﻭﻝ اﻟﻧﺑﻰ ﻭﺻﺎﺣﺑﻪ‪.‬‬

‫ﻭﻓﻰ ﺭﻭاﻳﺔ ﺃﺧﺭﻯ ﻗﺎﻝ‪ :‬ﻟﻣﺎ ﻛﺎﻥ اﻟﻳﻭﻡ اﻟﺫﻯ ﺩﺧﻝ ﻓﻳ ِﻪ ﺭﺳﻭ ُﻝ هللا اﻟﻣﺩﻳﻧﺔ ﺃﺿﺎء ﻣﻧﻬﺎ ﻛﻝ ﺷﺊ ﻭﺻﻌﺩﺕ‬
‫ﺫﻭاﺕ اﻟﺧﺩﻭﺭ ﻋﻠﻰ اﻷﺟﺎﺟﻳﻥ َﻳﻘُ ْﻠ َﻥ‪:‬‬
‫ﻭﺟﺏ اﻟﺷﻛﺭ ﻋﻠﻳﻧﺎ ﻣﺎ ﺩﻋﻰ هلل ﺩاﻉ‬
‫ﺟﺋﺕ ﺷﺭﻓﺕ اﻟﻣﺩﻳﻧﺔ ﻣﺭﺣﺑﺎ ﻳﺎ ﺧﻳﺭ ﺳﺎﻉ‬
‫ﻁﻠﻊ اﻟﺑﺩﺭ ﻋﻠﻳﻧﺎ ﻣﻥ ﺛﻧﻳﺎﺕ اﻟﻭﺩاﻉ‬
‫ﺃﻳﻬﺎ اﻟﻣﺑﻌﻭﺙ ﻓﻳﻧﺎ ﺟﺋﺕ ﺑﺎﻷﻣﺭ اﻟﻣﻁﺎﻉ‬

‫ﻓﻘﺎﻝ (ﺃﺗﺣﺑﻭﻧﻧﻰ)؟ ﻗُ ْﻠ َﻥ‪ :‬ﻧﻌﻡ ﻳﺎ ﺭﺳﻭﻝ هللا‪ ،‬ﻓﻘﺎﻝ (ﺇﻥ ﻗﻠﺑﻰ ُﻳﺣِﺑ ُﻛﻥ) ﻭﻓﻰ ﺭﻭاﻳﺔ (هللا ﺃﻋﻠﻡ ﺃﻥ ﻗﻠﺑﻰ‬
‫ﻳﺣﺑﻛﻡ)‪.‬‬

‫ﻭﻳﺩﻝ ﻟﺫﻟﻙ ﺃﻳﺿﺎ ً ﻣﺎ ﺟﺎء ﻋﻥ اﺑﻥ ﻋﺑﺎﺱ ﻣﺭﻓﻭﻋﺎ ﺃﻥ ﺃﺻﺣﺎﺏ اﻟﻧﺑﻰ ﺟﻠﺳﻭا ﺳﻣﺎﻁﻳﻥ ﻭﺟﺎءﺕ ﺟﺎﺭﻳﺔ‬
‫ﻳﻘﺎﻝ ﻟﻬﺎ ﺳﻳﺭﻳﻥ ﻣﻌﻬﺎ ﻣزﻫﺭ ﺗﺧﺗﻠﻑ ﺑﻪ ﺑﻳﻥ اﻟﻘﻭﻡ ﻭﻫﻰ ﺗﻐﻧﻳﻬﻡ ﻭﺗﻘﻭﻝ‪:‬‬
‫ﻫـﻝ ﻋﻠﻰَّ َﻭﻳﺣﻛﻡ‬
‫ﺇﻥ ﻟَ َﻬ ْﻭ ُ‬
‫ﺕ ﻣِﻥْ َﺣ َﺭ ٍﺝ‬

‫ﻓﺗﺑﺳﻡ اﻟﻧﺑﻰ ﻭﻗﺎﻝ ﻻ ﺣﺭﺝ‪ ،‬ﻭﻣﺎ ﺭﻭﻯ ﻋﻥ اﻟﺳﻳﺩﺓ ﻋﺎﺋﺷﺔ ﻗﺎﻟﺕ‪:‬‬

‫ﺩﺧﻝ ﻋﻠﻰَّ ﺃﺑﻭ ﺑﻛﺭ ﻭﻋﻧﺩﻯ ﺟﺎﺭﻳﺗﺎﻥ ﻣﻥ ﺟﻭاﺭﻯ اﻷﻧﺻﺎﺭ ﻳﻐﻧﻳﺎﻥ ﺑﻣﺎ ﺗﻘﺎﻭﻟﺕ ﺑﻪ اﻷﻧﺻﺎﺭ ﻳﻭﻡ‬
‫ﺑُﻌﺎﺙ‪ ،‬ﻗﺎﻟﺕ ﻭﻟﻳﺳﺗﺎ ﺑﺎﻟﻣﻐﻧﻳﺗﻳﻥ ﻓﻘﺎﻝ ﺃﺑﻭ ﺑﻛﺭ ﺃﻣزﻣﻭﺭ اﻟﺷﻳﻁﺎﻥ ﻓﻰ ﺑﻳﺕ ﺭﺳﻭﻝ هللا ﻭﺫﻟﻙ ﻳﻭﻡ ﻋﻳﺩ‪،‬‬
‫ﻓﻘﺎﻝ ﺭﺳﻭﻝ هللا ﺩﻋﻬﺎ ﻳﺎ ﺃﺑﺎ ﺑﻛﺭ ﺇﻥ ﻟﻛﻝ ﻗﻭﻡ ﻋﻳﺩاً ﻭﻫﺫا ﻋﻳﺩﻧﺎ‪.‬‬

‫ﻭﻫﺫا اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻳﺳﻣﻊ ﺇﻟﻰ ﺷﻌﺭ ﺃﻣﻳﺔ ﺑﻥ ﺃﺑﻰ اﻟﺻﻠﺕ ﻣﻥ اﻟﺻﺣﺎﺑﻰ اﻟﺳﺎﺋﺏ ﺑﻥ ﻳزﻳﺩ‬
‫ﻭﻳﺳﺗﻣﻊ ﻣﻥ اﻟﺧﻧﺳﺎء ﻓﻰ اﻟﻣﺳﺟﺩ ﻭﺣﻳﻧﻣﺎ ﺗﺗﻭﻗﻑ ﻳﻘﻭﻝ ﻟﻬﺎ ﺇﻳﻪ ﻳﺎ ﺧﻧﺎﺱ‪.‬‬

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‫ﻭﻫﻧﺎﻙ اﻟﻛﺛﻳﺭ ﻭاﻟﻛﺛﻳﺭ ﻓﻰ ﻫﺫا اﻟﻣﺟﺎﻝ اﻟﻣﺧﺗﻠﻑ ﻓﻳﻪ ﻋﻧﺩ اﻟﻧﺎﺱ‪ ،‬ﻓﻣﺎ ﺑﺎﻟﻙ ﻣﻥ اﻟﻘﻳﺎﺱ ﻋﻠﻰ اﻟﺭﺳﻡ‬
‫ﻭاﻟﻣﺳﺭﺡ ﻭﺳﻣﺎﻉ اﻟﻣﻭﺳﻳﻘﻰ ﻭﺧﻼﻓﻪ ﻣﻥ ﺃﻧﻭاﻉ اﻟﻔﻧﻭﻥ‪ ،‬اﻟﺗﻰ ُﺗ َﻧﻣِّﻰ اﻹﺣﺳﺎﺱ ﻋﻧﺩ اﻟﻧﺎﺱ ﻭﺗﺭﺗﻘﻰ‬
‫ﺑﺄﺫﻭاﻗﻬﻡ ﺑﺩﻻً ﻣﻥ َﺗﺣﺟُﺭﻫﻡ ﻭﺗﺑﻠﺩ ﺃﺣﺎﺳﻳﺳﻬﻡ‪ ،‬ﺃﻟﻡ ﻳﺳﺗﻣﻊ اﻹﻣﺎﻡ اﻷﻋظﻡ ﺃﺑﻭ ﺣﻧﻳﻔﺔ اﻟﻧﻌﻣﺎﻥ ﺇﻟﻰ ﺟﺎﺭﻩ‬
‫اﻟﻣﻐﻧﻰ ﺑﻝ ﻭﺿﻣﻧﻪ ﻭﺃﺧﺭﺟﻪ ﻣﻥ اﻟﺳﺟﻥ ﺣﻳﻥ ﺷﻛﺎﻩ ﺟﻳﺭاﻧﻪ؟ ﺃﻟﻡ ﻳﻛﻥ اﻹﻣﺎﻡ ﺃﺑﻭ ﺇﺳﺣﺎﻕ اﻟﻣﻭﺻﻠﻰ ﻣﻥ‬
‫ﺃﺳﺎﻁﻳﻥ اﻟﻌزﻑ ﻋﻠﻰ اﻟﻌﻭﺩ‪ ،‬ﻭﻛﺎﻥ ﻳﺑﺩﺃ ﻣﺟﻠﺳﻪ ﻓﻰ اﻟﺣﺩﻳﺙ اﻟﺷﺭﻳﻑ ﺑﺎﻟﻌزﻑ ﺳﺎﻋﺔ ﻋﻠﻰ ﻋﻭﺩﻩ ﺛﻡ ﻳﺑﺩﺃ‬
‫ﻓﻰ ﺭﻭاﻳﺗﻪ ﻟﻠﺣﺩﻳﺙ اﻟﺷﺭﻳﻑ؟‬

‫ﻭﻟﻧﺳﺗﻣﻊ ﺇﻟﻰ ﻗﻭﻝ ﺷﻳﺧﻧﺎ ﺃﺑﻰ اﻟﻌﻳﻧﻳﻥ ‪:‬‬

‫ﻭﻥ ﻣ ُْزﻣ ٍِﺭ‬ ‫ِﺑ َﺟ ْﻧﻙٍ َﻭ َﻁ ْﻧﺑ ٍ‬
‫ُﻭﺭ َﻭ َﻗﺎ ُﻧ ِ‬
‫ﻟﻰ َﺣﺿْ َﺭ ِﺓ اﻟﻘُ ْﺩ ِ‬
‫ﺱ‬ ‫َﻭﻋُﻭ ٍﺩ َﻭ َﺳ ْﻧﻁِ ٍ‬
‫ﻳﺭ ﺇِ َ‬

‫ﻭﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻳﻘﻭﻝ‪:‬‬

‫َﻭﺃَﻋْ ِزﻑُ ﺃَ ْﻟ َﺣﺎﻧِﻰ َﻓ َﻳ ْﻁ َﺭﺏُ َﻋﺎﺷِ ﻘِﻰ‬
‫َﻭﺃُﻭ ِﻗ ُﺩ ِﻣ ْﺷ َﻛﺎ َﺓ ْاﻟﻣ ُِﺭﻳـ ِﺩ ِﺑ َﻠ ْﻣ َﻌﺗﻰ‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﻋﻥ ﻓﺿﺎﻟﺔ ﺑﻥ ﻋﺑﻳﺩ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ هللا ﻓﻰ ﺣﺟﺔ اﻟﻭﺩاﻉ‪ :‬ﺃﻻ ﺃﺧﺑﺭﻛﻡ ﺑﺎﻟﻣﺅﻣﻥ؟ َﻣﻥْ ﺃَ ِﻣ َﻧ ُﻪ اﻟﻧﺎﺱ‬
‫ﻋﻠﻰ ﺃﻧﻔﺳﻬﻡ ﻭﺃﻣﻭاﻟﻬﻡ‪ ،‬ﻭاﻟﻣﺳﻠﻡ ﻣﻥ ﺳﻠﻡ اﻟﻣﺳﻠﻣﻭﻥ ﻣﻥ ﻟﺳﺎﻧ ِﻪ ﻭﻳ ِﺩﻩِ‪ ،‬ﻭاﻟﻣﺟﺎﻫﺩ ﻣﻥ ﺟﺎﻫﺩ ﻧﻔﺳﻪ ﻓﻰ‬
‫ﻁﺎﻋﺔ‪ ،‬ﻭاﻟﻣﻬﺎﺟﺭ ﻣﻥ ﻫﺟﺭ اﻟﺧﻁﺎﻳﺎ ﻭاﻟﺫﻧﻭﺏ﴾[‪]21‬‬

‫ﻭﻳﻘﻭﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬

‫ﺕ ﻓِﻰ ُﺳ َﻧ ِﻥ ْاﻟ ِﻌ َﺑﺎ َﺩ ِﺓ َﻗ ْﺩ َﻓ َﻧﻰ‬
‫ْاﻟ َﻭ ْﻗ ُ‬
‫َﻭﺃَ َﻧﺎ ِﺑ َﻘ ْﻭﻟِﻰ ُﻣ ْﻧﺫِﺭ َﻭﺑَﺷِ ﻳ ُﺭ‬

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‫ﻭاﻟﻭﻗﺕ ﻻ ﻳﻌﻭﺩ ﺇﻟﻰ اﻟﻭﺭاء‪ ،‬ﻓﺎﻟﻣﺎﻝ ﻳﺫﻫﺏ ﻭﻳﺭﺟﻊ‪ ،‬ﻭاﻟﺻﺣﺔ ﺗﺫﻫﺏ ﻭﺗﻌﻭﺩ‪ ،‬ﻭﻟﻛﻥ ﻻ ﻳﻣﻛﻧﻙ ﺃﻥ ﺗﻌﻳﺩ‬
‫اﻟزﻣﻥ ﻣﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﻟﺫا ﻋﻠﻳﻙ ﺑﻌﻣﺎﺭﺓ ﻭﻗﺗﻙ ﺇﻣﺎ ﺑﺎﻟﻧﻭاﻓﻝ ﻷﻥ اﻟﻔﺭاﺋﺽ ﻻ ﺗﻐﻁﻰ اﻟﻳﻭﻡ ﻛﺎﻣﻼً‪ ،‬ﺃﻭ اﻟﺳﻌﻰ‬
‫ﻓﻰ ﺣﺎﺟﺔ ﺃﻫﻠﻙ‪ ،‬ﺃﻭ ﺣﺎﺟﺔ ﻣﻥ ﻳﺣﺗﺎﺝ ﻣﺳﺎﻋﺩﺗﻙ‪ ،‬ﻓﺈﻥ هللا ﻓﻰ ﻋﻭﻧﻙ ﻣﺎﺩﻣﺕ ﻓﻰ ﻋﻭﻥ ﺃﺧﻳﻙ‪ ،‬ﻭﺗﻠﻙ ﻫﻰ‬
‫اﻟﺑﺷﺭﻯ‪ ،‬ﺃﻣﺎ اﻹﻧﺫاﺭ‪ :‬ﻓﻌﻥ ﺳﻳﺩﻧﺎ ﻣﻌﺎﺫ ﺑﻥ ﺟﺑﻝ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻭﻝ هللا ﴿ﻟﻳﺱ ﻳﺗﺣﺳﺭ ﺃﻫﻝ اﻟﺟﻧﺔ ﺇﻻ ﻋﻠﻰ‬
‫ﺳﺎﻋﺔ ﻣﺭﺕ ﺑﻬﻡ ﻟﻡ ﻳﺫﻛﺭﻭا هللا ﻓﻳﻬﺎ﴾‪.‬‬
‫َﻭ ْﻟ َﺗﻌْ ُﻣﺭُﻭا ْاﻷَ ْﻭ َﻗ َ‬
‫ﺎﺕ ِﺑ ِّ‬
‫ﺎﻟﺫ ْﻛ ِﺭ اﻟَّﺫِﻯ‬
‫ﻭﺭ َﻓ َﺗﺻْ َﻁﻠِﻰ ِﺑ َﻐ َﺭاﻣِﻰ‬
‫َﻳ ْﺷﻔِﻰ اﻟﺻ ُﺩ َ‬

‫ﻭﻋﻠﻳﻙ ﺃﻥ ﺗﻌﻘﻝ اﻟﻛﻼﻡ ﻗﺑﻝ ﺃﻥ ﺗﺗﻔﻭﻩ ﺑﻪ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ اﻟﺑﺭﻫﺎﻧﻰ‬
‫ﻳﻘﻭﻝ‪ :‬ﺇﻥ هللا ﻗﺩ ﺧﻠﻕ ﻟﻙ ﺃﺫﻧﻳﻥ ﻣﻔﺗﻭﺣﺗﻳﻥ ﻓﺎﺳﻣﻊ ﻣﺎ ﺷﺋﺕ‪ ،‬ﻭﺩﻉ ﻣﺎ ﻳﺭﻳﺑﻙ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺭﻳﺑﻙ‪ ،‬ﻭﺧﻠﻕ ﻟﻙ‬
‫ﻟﺳﺎﻥ ﻭاﺣﺩ ﻭﻭﺿﻊ ﻋﻠﻳﻪ ﻗﻔﻠﻳﻥ‪ ،‬ﺃﺣﺩﻫﻣﺎ ﻣﻥ اﻟﻌظﻡ ﻭﻫﻰ اﻷﺳﻧﺎﻥ‪ ،‬ﻭﺁﺧﺭ ﻣﻥ اﻟﻠﺣﻡ ﻭﻫﻣﺎ اﻟﺷﻔﺗﺎﻥ‪ ،‬ﻓﻔﻛﺭ‬
‫ﻣﺭﺗﻳﻥ ﻗﺑﻝ ﺃﻥ ﺗﺗﻛﻠﻡ ﺣﺗﻰ ﻻ ﺗﻧﺩﻡ‪ ،‬ﻷﻥ اﻟﻛﻠﻣﺔ ﻻ ﻳﻣﻛﻥ اﺳﺗﺭﺟﺎﻋﻬﺎ‪.‬‬

‫ﻭﻛﺫﻟﻙ ﺇﺫا ﺃُﺗﻳﺣﺕ ﻟﻙ ﻓﺭﺻﺔ ﻟﺧﺩﻣﺔ اﻟﺩﻳﻥ ﺃﻭ ﺧﺩﻣﺔ اﻟﻧﺎﺱ‪ ،‬ﻓﻼ ﺗﺗﺭﺩﺩ ﻟﻳﺱ ﺧﻭﻓﺎ ً ﻋﻠﻰ اﻟﺩﻳﻥ ﻓﺈﻥ هللا‬
‫ﺑﺭﺟﺎﻝ ﻟﺧﺩﻣﺗﻪ‪ ،‬ﻭﻟﻛﻥ ﺧﻭﻓﺎ ﻋﻠﻳﻙ ﺃﻧﺕ ﻣﻥ ﺃﻥ ُﺗﺣﺭﻡ ﻣﻥ ﻓﺭﺻ ٍﺔ ﺃﺗﻳﺣﺕ ﻟﻙ ﻭﺃﺿﻌﺗﻬﺎ ﺑﻳﺩﻙ‪ ،‬ﻭﻻ‬ ‫ٍ‬ ‫ﻣﺅﻳﺩﻩ‬
‫ﻳﻣﻛﻧﻙ اﺳﺗﺭﺟﺎﻉ ﻫﺫﻩ اﻟﻔﺭﺻﺔ ﻣﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﻭﺧﺫ ﻣﻥ ﺷﺑﺎﺑﻙ ﺇﻟﻰ ﻫﺭﻣﻙ‪ ،‬ﻭﻣﻥ ﻗﻭّ ﺗﻙ ﺇﻟﻰ ﺿﻌﻔﻙ‪ ،‬ﻭﻣﻥ‬
‫ﺻﺣﺗﻙ ﺇﻟﻰ ﻣﺭﺿﻙ‪ ،‬ﻭﻫﺫﻩ اﻷﻣﻭﺭ ﻻ ﺗﺩﻉ ﻓﻳﻬﺎ ﻣﻧﻁﻕ ﻋﻘﻠﻙ ﻳُﺛﻧﻰ ﻋزﻣﻙ ﻋﻥ اﻟﻣﺟﺎﻫﺩﺓ‪ ،‬ﻓﺈﻥ اﻟﻌﻘﻝ ﻻ‬
‫ﻳ ُْﺩ ِﺭﻙْ ﺇﻻ ﺑﺎﻟﺣﻭاﺱ ﻭﻻ ﺗﻧﺳﻰ ﺃﻥ اﻟﺻﺣﺔ ﺗﺎﺝ ﻋﻠﻰ ﺭﺅﻭﺱ اﻷﺻﺣﺎء ﻻ ﻳﺭاﻫﺎ ﺇﻻ اﻟﻣﺭﺿﻰ‪.‬‬
‫ﻙ َﻣﺎ ُﺣﻣ ِّْﻠ َﺗ ُﻪ‬
‫ﻙ َﺫا َ‬
‫ِﺭ ْﻓ ًﻘﺎ ِﺑ َﻌ ْﻘ ِﻠ َ‬
‫ُﻛﻥْ َﺭا ِﺣﻣًﺎ َﻓ ْﺎﻟ َﺧ ْﻳ ُﺭ ﻟِﻠﺭ َﺣ َﻣﺎ ِء‬

‫ﻳﺻﻌﺏ ﻋﻠﻰ اﻹﻧﺳﺎﻥ اﻻﻋﺗﺫاﺭ ﻋﻥ اﻟﺧﻁﺄ‪ ،‬ﺇﻻ ﺇﺫا ﻋﺭﻑ ﻗﻳﻣﺔ ﻣﺎ ﻳﺟﻧﻳﻪ ﻣﻥ اﻻﻋﺗﺭاﻑ ﺑﻬﺫا اﻟﺧﻁﺄ‪،‬‬
‫ﻭﻳﻧﺩﻡ ﻋﻠﻰ اﻟﻔﺭﺻﺔ ﺑﻌﺩ ﺿﻳﺎﻋﻬﺎ‪ ،‬ﻭﻳﺣﺎﻭﻝ ﺗﺩاﺭﻛﻬﺎ ﻭﻟﻭ ﺑﻌﺩ ﻓﻭاﺗﻬﺎ ﻟِﻌﻠ ِﻣ ِﻪ ﺑﻘﻳﻣﺗﻬﺎ‪ ،‬ﻭﻳﺳﻌﻰ ﻻﺳﺗﺭﺟﺎﻉ‬
‫ﺷﺑﺎﺑﻪ اﻟﺫﻯ ﻣﺿﻰ ﺩﻭﻥ ﺭﺟﻌﺔ‪ ،‬ﻭﻭﻗﺗﻪ اﻟﺫﻯ ﺃﻓﻝ ﺩﻭﻥ اﺳﺗﻐﻼﻝ‪ ،‬ﻣﻊ ﻋﻠﻣﻪ ﺑﺎﺳﺗﺣﺎﻟﺔ ﺫﻟﻙ‪.‬‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

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‫ﺇﻥ ﺃُﺱ اﻟﺭﺿﺎء ﻓﻰ اﻟﺗﺳﺎﻣﺢ‪ ،‬ﻭﺃُﺱ اﻟﺑﻼء ﻓﻰ اﻟﺗﺷﺎﺣﻥ‪ ،‬ﻭﻛﻡ ﻣﻥ ﻟﻳﻠﺔ َﺫ َﻛﺭﺕ اﻟ ُﺳ ّﻧﺔ اﻟﻧﺑﻭﻳﺔ ﺃﻥ ﻣﻥ‬
‫ﺃﻓﺿﺎﻟﻬﺎ ﺃﻥ هللا ﻳﻐﻔﺭ ﻓﻳﻬﺎ ﻟﻛﻝ ﻣﺳﻠﻡ ﺇﻻ اﻟﻣﺗﺷﺎﺣﻧﻳﻥ‪ ،‬ﻓﻠِﻣﺎ ﺗﺣﺭﻡ ﻧﻔﺳﻙ ﻣﻥ ﻟﻳﺎﻟﻰ اﻟﻣﻐﻔﺭﺓ ﻭاﻟﺟﻭﺩ‬
‫ﻭاﻟﺭﺣﻣﺎﺕ؟ ﻭﺗﻐﻠﻕ ﺃﺑﻭاﺏ ﻗﻠﺑﻙ ﻋﻥ اﻟﺗﺳﺎﻣﺢ اﻟﺫﻯ ﻫﻭ ﻣﻥ ﺷﻳﻡ اﻟﻌظﻣﺎء؟ ﻓﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻳﻘﻭﻝ‪:‬‬
‫ﺻ َﻔ َﺣﺎ ِ‬
‫ﺕ‬ ‫ﺎﻝ ﻋ ُِﺭ ْﻓ ُ‬
‫ﺕ ِﺑﺎﻟ َّ‬ ‫َﺑﻳ َْﻥ اﻟﺭِّ َﺟ ِ‬

‫ﻓﻬﻼ ﺗﺫﻛﺭﺕ ﺣﺳﻧﺎﺕ ﺃﺧﻳﻙ ﻋﻧﺩﻣﺎ َﺫﻛﺭﺕ ﺳﻳﺋﺎﺗﻪ‪ ،‬ﺣﺗﻰ ﻭﻟﻭ ﻟﻡ ﻳﻛﻥ ﻟﻪ ﺣﺳﻧﺎﺕ ‪-‬ﻭﻫﻭ ﺿﺭﺏ ﻣﻥ‬
‫اﻟﺧﻳﺎﻝ‪ -‬ﻓﻣﺎ اﻟﺫﻯ ﻳﺿﻳﺭﻙ ﺃﻥ ﺗﻌﻁﻰ َﻣﻥْ َﺣ َﺭ َﻣﻙ‪ ،‬ﻭﺃﻥ ﺗﻌﻔﻭ ﻋﻣﻥ ظﻠﻣﻙ‪ ،‬ﻭﺃﻥ ﺗﺻﻝ ﻣﻥ ﻗﻁﻌﻙ‪َ ،‬ﺧﺑّﺭْ َﻧﺎ‬
‫ﺑﺎهلل ﻋﻠﻳﻙ ﻣﺎ ﻫﻭ اﻟﺿﺭﺭ اﻟﺫﻯ ﻳﻘﻊ ﻋﻠﻳﻙ ﺇﻥ ﻓﻌﻠﺕ ﺫﻟﻙ ﻣﻊ ﻛﻝ ﺧﻠﻕ هللا؟‬
‫ﺎﺕ ْاﻟ ُﻣﺣِﺏ َﻭ َﻗ ْﺩ َﻋ َﻔﺎ‬
‫ﺿﺭَّ ﻟَ ْﻭ َﺑ َ‬
‫َﻣﺎ َ‬
‫ﻼﻡ‬ ‫ﺇِﻥَّ اﻟ َّﺗ َظﺎﻟ ُ َﻡ ﺑ ُْﺅ َﺭﺓُ ْ‬
‫اﻹظ ِ‬
‫ِ‬

‫ﻛﻥ ﺷﺟﺎﻋﺎ ً ﺿﺩ ﻧﻔﺳﻙ‪ ،‬ﻓﺎﻟﻛﻳﺱ ﻣﻥ ﺩاﻥ ﻧﻔﺳﻪ ﻭﺭﺟﻊ ﻋﻥ ﺧﻁﺄﻩ ﻭﺃﻗﺭ ﺑﺫﻧﺑﻪ ﻓﻰ ﺣﻕ ﺃﺧﻳﻪ‪ ،‬ﻭاﻷﻛﺛﺭ‬
‫ﺷﺟﺎﻋﺔ ﻫﻭ ﻣﻥ اﺳﺗﻛﺎﻥ ﻟﺛﻭﺭﺓ ﻏﺿﺏ ﺃﺧﻳﻪ‪ ،‬ﻭﺧﺿﻊ ﻟﻪ ﺑﺎﻟﻠﻳﻥ ﻣﻥ اﻟﻘﻭﻝ ﺣﺭﺻﺎ ً ﻋﻠﻰ ﺃﺧﻭﺗﻪ ﻭﺻﺣﺑﺗﻪ‪،‬‬
‫ﻓﺎﻟﻛﻼﻡ اﻟﻠﻳﻥ َﻳ ْﻐﻠِﺏُ اﻟﺣﻕ اﻟ َﺑﻳّﻥ‪ ،‬ﻭﺃﺻﺣﺎﺏ اﻟﻬﻣﻡ اﻟﻌﺎﻟﻳﺔ ﻣﻘﺎﻣﺎﺗﻬﻡ ﻓﻰ اﻟﺧﻠﻕ ﺳﺎﻣﻳﺔ‪.‬‬

‫ﻓﻳﺟﺏ ﻋﻠﻳﻙ اﻟﺗﺭﻓﻊ ﻋﻥ اﻟﺻﻐﺎﺋﺭ ﻭاﻟﺗﺟﺎﻭز ﻋﻥ اﻟﺧﻼﻓﺎﺕ‪ ،‬ﻭﻋﺩﻡ اﻧﺗﻬﺎﻙ اﻟﺣﺭﻣﺎﺕ‪ ،‬ﻭﻣﺳﺎﻋﺩﺓ‬
‫اﻟﺿﻌﻳﻑ ﻭﻧﺻﺭﺓ اﻟﻣظﻠﻭﻡ‪ ،‬ﻭﻋﻠﻰ اﻟﺛﺎﺋﺭ اﻟﻧظﺭ ﺇﻟﻰ ﻧﻔﺳﻪ ﻧظﺭﺓ ﻧﻘﺩ ﻭﺣﺳﺎﺏ ﻛﻰ ﻻ ﻳﻘﻊ ﻓﻰ ﻧﻔﺱ‬
‫اﻷﺧﻁﺎء اﻟﺗﻰ ﻭﻗﻊ ﻓﻳﻬﺎ ﻣﻥ ﻛﺎﻧﻭا ﻗﺑﻠﻪ ﺣﻳﻧﻣﺎ ﻛﺎﻥ زﻣﺎﻡ اﻷﻣﻭﺭ ﺑﺄﻳﺩﻳﻬﻡ‪ ،‬ﻭﺇﻻ ﻓﻣﺎ اﻟﻔﺭﻕ ﺑﻳﻥ ﻫﺫا ﻭﺫاﻙ‪.‬‬
‫َﺷﺄْﻥُ ْاﻟﻛ َِﺭ ِاﻡ َﻋ ِﻥ اﻟﻠِّ َﺋ ِﺎﻡ َﺗ َﺭﻓﻊ‬
‫ِﻰ ﺫِﻯ ِﺑ َﺣﻕ ﺷِ ﻳ َﻣ ُﺔ ْاﻟﻌ َ‬
‫ُظ َﻣﺎ ِء‬ ‫ﻫ َ‬

‫ﻟﻘﺩ ﺳﺄﻝ اﻟﺻﺣﺎﺑﺔ ﺭﺳﻭ َﻝ هللا َﻣﻥْ ﻫﺅﻻء اﻟﺫﻳﻥ َﺫ َﻛ َﺭ هللا ُ ﺇﻥ َﺗ َﻭﻟّ ْﻳ َﻧﺎ اﺳْ ُﺗ ْﺑ ِﺩﻟُﻭا ِﺑ َﻧﺎ ﺛﻡ ﻟﻡ ﻳﻛﻭﻧﻭا ﺃﻣﺛﺎﻟﻧﺎ؟‬
‫ﺎﻥ َﻭ َﻗﺎ َﻝ ( َﻫ َﺫا َﻭﺃَﺻْ َﺣﺎ ُﺑﻪُ‪َ ،‬ﻭاﻟَّﺫِﻯ َﻧ ْﻔﺳِ ﻰ ِﺑ َﻳ ِﺩ ِﻩ ﻟَ ْﻭ‬ ‫ﺏ َﺭﺳُﻭ ُﻝ َّ ِ‬
‫هللا َﻓﺧ َﺫ َﺳ ْﻠ َﻣ َ‬ ‫ﺿ َﺭ َ‬ ‫ﺎﻥ َﺳ ْﻠ َﻣﺎﻥُ ِﺑ َﺟ ْﻧ ِﺑﻪ َﻓ َ‬
‫ﻗﺎﻝ‪َ :‬ﻭ َﻛ َ‬
‫ً‬
‫ﺱ)[‪.]21‬‬ ‫ﺎﺭ َ‬ ‫ﺎﻥ ْ ِ‬
‫اﻹﻳ َﻣﺎﻥُ َﻣ ُﻧﻭﻁﺎ ِﺑﺎﻟﺛ َﺭﻳَّﺎ ﻟَ َﺗ َﻧ َﺎﻭﻟَ ُﻪ ِﺭ َﺟﺎﻝ ﻣِﻥْ َﻓ ِ‬ ‫َﻛ َ‬

‫ﻭاﻟﺻﺣﺎﺑﻰ اﻟﺟﻠﻳﻝ اﻟﻘﻌﻘﺎﻉ ﺑﻥ ﻋﻣﺭﻭ ﻭﻫﻭ اﻟﺫﻯ ﻗﺎﻝ ﻓﻳﻪ ﺳﻳﺩﻧﺎ ﺃﺑﻭ ﺑﻛﺭ اﻟﺻﺩﻳﻕ ‪ :‬ﺻﻭﺕ اﻟﻘﻌﻘﺎﻉ‬
‫ﻓﻰ اﻟﺟﻳش ﺧﻳﺭ ﻣﻥ ﺃﻟﻑ ﺭﺟﻝ‪.‬‬
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‫ﻭﻫﺫا ﺳﻳﺩﻧﺎ ﺃﺑﻭ ﺃﻳﻭﺏ اﻷﻧﺻﺎﺭﻯ ﻭﻗﺩ ﻗﺎﺭﺏ اﻟﺛﻣﺎﻧﻭﻥ ﻣﻥ اﻟﻌﻣﺭ ﻳﺧﺭﺝ ﻟﻠﺟﻬﺎﺩ ِﺑ َﻔ َﺭﺳِ ِﻪ ﻭﺳﻳﻔﻪ ﻭﺩﺭﻋﻪ‪،‬‬
‫ﺃﻯ ِﻫﻣَّﺔ ﻫﺫﻩ اﻟﺗﻰ ﻻ ﺗﻁﺎﻭﻟﻬﺎ ﻫﻣﺔ؟!!‬
‫هللا ﻓِﻰ ُﻛ ِّﻝ ِﻫ َّﻣ ٍﺔ‬
‫ﻙ ِﺑﺎﺳْ ِﻡ ِ‬
‫ﺎﺭ ُ‬ ‫ُ‬
‫ﺃ َﺑ ِ‬
‫َﺭ َﻭا ِﻓ ُﺩ َﻣ ِّﺩﻯ ﻣِﻥْ َﻋظِ ِﻳﻡ اﻟﺭَّ َﻭا ِﻓ ِﺩ‬

‫ﻓﻘﺩ ﻳﺟﺩ اﻟﺟﺑﺎﻥ ﻣﺎﺋﺔ ﺣﻝ ﻟﻣﺷﻛﻠﺗﻪ ﻭﻻ ﻳﻌﺟﺑﻪ ﺳﻭﻯ ﺣﻝ ﻭاﺣﺩ ﻣﻧﻬﺎ ﻭﻫﻭ اﻟﻔﺭاﺭ ﻭاﻟﺭﻛﻭﻥ ﻟﻠﺭﻗﺎﺩ‪،‬‬
‫ﻭﻟﻛﻥ اﻧظﺭ ﻗﻭﻝ ﺳﻳﺩﻧﺎ ﺧﺎﻟﺩ ﺑﻥ اﻟﻭﻟﻳﺩ ﺳﻳﻑ هللا اﻟﻣﺳﻠﻭﻝ ﻋﻠﻰ اﻷﻋﺩاء ﻭﺳﻳﻑ اﻟﻬﻣﺔ اﻟﻣﺳﻠﻭﻝ ﻋﻠﻰ‬
‫اﻟﺟﺑﻧﺎء "ﻟﻘﺩ ﺷﻬﺩﺕ ﻣﺎﺋﺔ زﺣﻑ ﺃﻭ ﻧﺣﻭﻫﺎ ﻭﻣﺎ ﻓﻰ ﺑﺩﻧﻰ ﻣﻭﺿﻊ ﺷﺑﺭ ﺇﻻ ﻭﺑﻪ ﺿﺭﺑﺔ ﺃﻭ ﻁﻌﻧﺔ ﺃﻭ ﺭﻣﻳﺔ‬
‫ﻭﻫﺎ ﺃﻧﺎ ﺃﻣﻭﺕ ﻋﻠﻰ ﻓﺭاﺷﻰ ﻛﻣﺎ ﻳﻣﻭﺕ اﻟﺑﻌﻳﺭ ﻓﻼ ﻧﺎﻣﺕ ﺃﻋﻳﻥ اﻟﺟﺑﻧﺎء" ﻭاﻟﺣﻕ ﻛﻝ اﻟﺣﻕ ﻭاﻟﺻﺩﻕ ﻛﻝ‬
‫اﻟﺻﺩﻕ ﻣﺎ ﻗﺎﻟﻪ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫َﻭ ُﺫﻭ َﺟﻠَ ٍﺩ ﻓِﻰ ُﻛ ِّﻝ ﺃَﻣ ٍْﺭ ُﻣ َﻛ ِﺎﺑ ِﺩ‬
‫َﻭﻳُﺣْ َﻣ ُﺩ ﻋِ ْﻧ َﺩ ِ‬
‫هللا َﻋﺑْﺩ ﻣ َُﺟﺎﻫِﺩ‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

‫ﺻ ِّﻝ اﻟﻠﻬﻡ ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬
‫َﻭ َ‬
‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‬

‫[‪ ]2‬ﺃﻧظﺭ اﻟﺣﺎﻛﻡ ﻓﻰ اﻟﻣﺳﺗﺩﺭﻙ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺩﻻﺋﻝ اﻟﻧﺑﻭﺓ ﻭﻛﻧز اﻟﻌﻣﺎﻝ‪.‬‬

‫[‪ ]1‬اﻟﺣﺞ ‪11‬‬
‫[‪ ]1‬اﻟﺣﺞ ‪14‬‬
‫[‪ ]0‬ﺳﻧﻥ اﺑﻥ ﻣﺎﺟﻪ‪.‬‬
‫[‪ ]1‬ﺻﺣﻳﺢ اﻟﺑﺧﺎﺭﻯ‪.‬‬
‫[‪ ]4‬اﻟﺣﺞ ‪19‬‬
‫[‪ ]1‬اﻟﺑﻘﺭﺓ ‪109‬‬

‫‪152‬‬
 ‫[‪ ]9‬ﺁﻝ ﻋﻣﺭاﻥ ‪210‬‬
‫[‪ ]0‬ﺳﻧﻥ اﻟﺗﺭﻣﺫﻯ ﻭﺃﺑﻭ ﺩاﻭﺩ ﻭاﺑﻥ ﻣﺎﺟﻪ‪.‬‬
‫[‪ ]29‬ﺁﻝ ﻋﻣﺭاﻥ ‪290‬‬
‫[‪ ]22‬اﺑﻥ ﻋﺳﺎﻛﺭ ﻓﻰ ﻛﻧز اﻟﻌﻣﺎﻝ‪.‬‬
‫[‪ ]21‬ﺳﻧﻥ اﻟﺗﺭﻣﺫﻯ‪.‬‬
‫[‪ ]21‬اﻻﻭﺳﻁ ﻭاﻟﺻﻐﻳﺭ ﻟﻠﻁﺑﺭاﻧﻰ ﻭﺟﻣﻊ اﻟﺟﻭاﻣﻊ ﻟﻠﺳﻳﻭﻁﻰ‪.‬‬
‫[‪ ]20‬ﻣﺳﻧﺩ ﺃﺣﻣﺩ‪.‬‬
‫[‪ ]21‬ﺳﻧﻥ اﺑﻥ ﻣﺎﺟﻪ‪.‬‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الرابﻊ من شهر ﺃبريل ﻋاﻡ ‪0252‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻟﺣﻣﺩ هلل اﻟﻛﺑﻳﺭ اﻟﻣﺗﻌﺎﻝ اﻟﺫﻯ ﻓﻰ ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ ﻗﺎﻝ ﴿ َﻭﺗ ِْﻠ َ َ‬
‫ﺎﺱ﴾[‪ ]2‬ﻭﺃﺟﻣﻝ‬ ‫اﻭﻟ ُ َﻬﺎ َﺑﻳ َْﻥ اﻟ َّﻧ ِ‬
‫ﻙ اﻷﻳَّﺎ ُﻡ ُﻧ َﺩ ِ‬
‫اﻟﺻﻠﻭاﺕ ﻭﺃﺟﻝ اﻟﺗﺳﻠﻳﻣﺎﺕ ﻋﻠﻰ اﻟﻛﺎﻣﻝ اﻟﻣﻛﻣِّﻝ ﻟألﻛﺎﻣﻝ‪ ،‬ﺳﻳﺩ اﻟﺧﻠﻕ ﺑﺎﻟﻛﺎﻣﻝ ﻭﻛﻝ ﻓﻰ ﺷﻔﺎﻋﺗﻪ ﺁﻣﻝ‪،‬‬
‫ﻛﺎﻓﻝ اﻟﻳﺗﺎﻣﻰ ﻭﻋﺻﻣﺔ اﻷﺭاﻣﻝ‪ ،‬ﻭﺁﻟﻪ اﻷﻁﻬﺎﺭ ﻣﻥ ﻋﻧﻬﻡ اﻟﺭﺟﺱُ ﺭاﺣﻝ‪ ،‬ﻭﺃﺻﺣﺎﺑﻪ اﻟﻣﻘﺭﺑﻳﻥ ﻭاﻷﺑﺭاﺭ‬
‫ﻣﻥ ﻋﻠﻳﻬﻡ ﻣﺗﻧـزﻝ اﻟﺭﺣﻣﺎﺕ ﺳﺎﺑﻝ‪ ،‬اﻟﻘﺎﺋﻝ ﻓﻳﻬﻡ (ﺧﻳ ُﺭ اﻟﻘﺭﻭﻥ ﻗﺭﻧﻰ ﺛﻡ اﻟﺫﻳﻥ ﻳﻠﻭﻧﻬﻡ ﺛﻡ اﻟﺫﻳﻥ ﻳﻠﻭﻧﻬﻡ) ﻗﺩ‬
‫ﻛﺗﺑﻭا اﻟﺗﺎﺭﻳﺦ ﺑﺄﻓﻌﺎﻟﻬﻡ ﻭﺃﺧﻼﻗﻬﻡ ﻓﻣﺎزاﻟﺕ ﺃﺳﻣﺎءﻫﻡ ﺑﻳﻧﻧﺎ ﻭﺫﻛﺭﻫﻡ ﺫﻛﺭ ﺑﻝ ﻭﻓﻳﻪ ﻋﻣﺎﺭﺓُ اﻷﻭﻗﺎﺕ‪.‬‬

‫‪ ..‬ﺃﻣﺎ ﺑﻌﺩ ‪..‬‬

‫اﻟﺟﻣﻊ اﻟﻛﺭﻳﻡ ‪ ..‬اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ‬

‫ﻧﺣﻥ ﻓﻰ زﻣﺎﻥ ﺗﻛﺎﺛﺭﺕ ﻓﻳﻪ اﻟﻬﻣﻭﻡ ﻭﺗﻔﺭَّ ﻋﺕ ﺣﺗﻰ ﺿﺎﻕ ﻋﻧﻬﺎ اﻟﺣﺻﺭ ﻓﺄﺳﺗﻣﻳﺣُﻛ ُﻡ اﻟﻌﺫﺭ ﻓﻰ ﺃﻥ ﺁﺧﺫ‬
‫ﻣﻥ ﻛ ِّﻝ ﺷﺊ ﺑﻁﺭﻑ‪ ،‬ﻓﺈﻥ اﻟﻣﻘﺎﻡ ﻳﺿﻳﻕ ﻋﻥ ﺇﻳﻔﺎء ﻛ ِّﻝ ﻣﺳﺄﻟﺔ ﺣ َّﻘﻬﺎ ﻭهللا اﻟﻣﺳﺗﻌﺎﻥ‪..‬‬

‫ﻓﻌﻥ اﻻﺗﺑﺎﻉ ﻭﻟﻳﺱ اﻻﺑﺗﺩاﻉ‪:‬‬

‫ِﻳﻥ ﻣِﻥْ ﺃَ ْﻧﻔُﺳِ ِﻬ ْﻡ َﻭﺃَ ْز َﻭا ُﺟ ُﻪ ﺃ ُ َّﻣ َﻬﺎ ُﺗ ُﻬ ْﻡ َﻭﺃُﻭﻟُﻭ اﻷَﺭْ َﺣ ِﺎﻡ‬ ‫ﻳﻘﻭﻝ اﻟﺣﻕ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﴿اﻟ َّﻧ ِﺑﻰ ﺃَ ْﻭﻟَﻰ ِﺑ ْﺎﻟﻣ ُْﺅ ِﻣﻧ َ‬
‫ﻳﻥ ﺇِﻻَّ ﺃَﻥْ َﺗ ْﻔ َﻌﻠُﻭا ﺇِﻟَﻰ ﺃَ ْﻭﻟِ َﻳﺎ ِﺋ ُﻛ ْﻡ َﻣﻌْ ﺭُﻭ ًﻓﺎ َﻛ َ‬
‫ﺎﻥ‬ ‫ِﻳﻥ َﻭ ْاﻟ ُﻣ َﻬﺎ ِﺟ ِﺭ َ‬ ‫ﺏ َّ ِ‬
‫هللا ﻣ َِﻥ ْاﻟﻣ ُْﺅ ِﻣﻧ َ‬ ‫ﺽ ﻓِﻰ ِﻛ َﺗﺎ ِ‬ ‫ﺿ ُﻬ ْﻡ ﺃَ ْﻭﻟَﻰ ِﺑ َﺑﻌْ ٍ‬
‫َﺑﻌْ ُ‬
‫ﻁﻭﺭً ا﴾[‪]1‬‬ ‫ﺏ َﻣﺳْ ُ‬ ‫ﻙ ﻓِﻰ ْاﻟ ِﻛ َﺗﺎ ِ‬
‫َﺫﻟِ َ‬

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 ‫ﻳﻘﻭﻝ اﻹﻣﺎﻡ اﺑﻥ ﻋﺟﻳﺑﺔ ﻓﻰ ﺗﻔﺳﻳﺭﻩ‪:‬‬
‫ِﻳﻥ﴾ ﺃﻯ‪ :‬ﺃﺣﻕ ﺑﻬﻡ ﻓﻰ ﻛﻝ ﺷﺊ ﻣﻥ ﺃﻣﻭﺭ اﻟﺩﻳﻥ ﻭاﻟﺩﻧﻳﺎ‪ ،‬ﻭﺣﻛﻣُﻪ ُ‬
‫ﺃﻧﻔﺫ ﻋﻠﻳﻬﻡ ﴿ﻣِﻥْ‬ ‫﴿اﻟ َّﻧ ِﺑﻰ ﺃَ ْﻭ َﻟﻰ ِﺑ ْﺎﻟﻣ ُْﺅ ِﻣﻧ َ‬
‫ﺃَ ْﻧﻔُﺳِ ِﻬ ْﻡ﴾ ﻓﺈﻧﻪ ﻻ ﻳﺄﻣﺭﻫﻡ‪ ،‬ﻭﻻ ﻳﺭﺿﻰ ﻣﻧﻬﻡ ﺇﻻ ﺑﻣﺎ ﻓﻳﻪ ﺻﻼﺣُﻬﻡ ﻭﻧﺟﺎﺣﻬﻡ‪ ،‬ﻓﻳﺟﺏ ﻋﻠﻳﻬﻡ ﺃﻥ ﻳﺑﺫﻟﻭﻫﺎ‬
‫ﺩﻭﻧﻪ‪ ،‬ﻭﻳﺟﻌﻠﻭﻫﺎ ﻓﺩا ًء ﻣﻧﻪ‪ ،‬ﻭﻗﺎﻝ اﺑﻥ ﻋﺑﺎﺱ ﻭﻋﻁﺎء‪ :‬ﻳﻌﻧﻰ ﺇﺫا ﺩﻋﺎﻫﻡ اﻟﻧﺑﻰ ﺇﻟﻰ ﺷﺊ‪ ،‬ﻭﺩﻋﺗﻬﻡ ﺃﻧﻔﺳُﻬﻡ‬
‫ﺇﻟﻰ ﺷﺊ‪ ،‬ﻛﺎﻧﺕ ﻁﺎﻋ ُﺔ اﻟﻧﺑﻰ ْﺃﻭﻟَﻰ‪.‬‬

‫ﺃﻭ ‪..‬‬

‫ِﻳﻥ َﺭءُﻭﻑ ﺭَّ ﺣِﻳﻡ﴾[‪ ]1‬ﻭﻓﻰ‬ ‫ﻫﻭ ﺃﻭﻟﻰ ﺑﻬﻡ‪ ،‬ﺃﻯ ﺃﺭﺃﻑ ﻭﺃﻋﻁﻑ ﻋﻠﻳﻬﻡ‪ ،‬ﻭﺃﻧﻔﻊ ﻟﻬﻡ‪ ،‬ﻛﻘﻭﻟﻪ ﴿ ِﺑ ْﺎﻟﻣ ُْﺅ ِﻣﻧ َ‬
‫اﻟﺻﺣﻳﺢ ﻋﻧﻪ ﻋﻠﻳﻪ اﻟﺻﻼﺓ ﻭاﻟﺳﻼﻡ‪ :‬ﻣﺎ ﻣﻥ ﻣﺅﻣﻥ ﺇﻻ ﻭﺃ َﻧﺎ ْﺃﻭﻟَﻰ اﻟﻧﺎﺱ ﺑﻪ ﻓﻰ اﻟﺩﻧﻳﺎ ﻭاﻵﺧﺭﺓ‪ ،‬اﻗﺭﺃﻭا‬
‫ﻓﻠﻭﺭ َﺛﺗﻪ ﻣﺎ ﻛﺎﻧﻭا‪ ،‬ﻭ َﻣﻥ َﺗ َﺭ َ‬
‫ﻙ‬ ‫َ‬ ‫ﻙ ﻣﺎﻻً؛‬ ‫ﺇﻥ ﺷﺋﺗﻡ ﴿اﻟﻧﺑﻰ ْﺃﻭ َﻟﻰ ﺑﺎﻟﻣﺅﻣﻧﻳﻥ ﻣﻥ ﺃ ْﻧﻔُﺳِ ِﻬ ْﻡ﴾ ﻓﺄﻳ َﻣﺎ ﻣ ُْﺅﻣِﻥ َﻫﻠَ َ‬
‫ﻙ ﻭﺗﺭ َ‬
‫ﺿ َﻳﺎﻋﺎ ً ﻓﻠ َﻳﺄﺗﻧﻰ‪ ،‬ﻓﺈﻧﻰ ﺃﻧﺎ َﻣ ْﻭﻻﻩ‪.‬‬
‫َﺩﻳْﻧﺎ ً ﺃﻭ َ‬

‫ﺑﻬﺩﻳﻪ‪ ،‬ﻭﺇﻳﺛﺎ ُﺭ ﻣﺣ َّﺑﺗِﻪ‪ ،‬ﻭﺃﻣﺭُﻩ ﻋﻠﻰ‬

‫ِ‬ ‫ﻓﻣﺗﺎﺑﻌﺗﻪ ﻋﻠﻳﻪ اﻟﺻﻼﺓ ﻭاﻟﺳﻼﻡ‪ ،‬ﻭاﻻﻗﺗﺑﺎﺱ ﻣﻥ ﺃﻧﻭاﺭﻩ‪ ،‬ﻭاﻻﻫﺗﺩاء‬
‫ﻭﻧﻬﺎﻳﺔ؛ ﺇﺫ ﻫﻭ اﻟﻭاﺳﻁ ُﺔ اﻟﻌُظﻣﻰ‪ ،‬ﻭﻫﻭ ْﺃﻭﻟَﻰ ﺑﺎﻟﻣﺅﻣﻧﻳﻥ ﻣﻥ‬‫ً‬ ‫ً‬
‫ﺑﺩاﻳﺔ‬ ‫ﻏﻳﺭﻩ؛ ﻻ ﻳﻧﻘﻁ ُﻊ ﻋﻥ اﻟﻣﺭﻳ ِﺩ ﺃﺑﺩاً‪،‬‬
‫ﺃﻧﻔﺳﻬﻡ ﻭﺃﺭﻭاﺣﻬﻡ ﻭﺃﺳﺭاﺭﻫﻡ‪ ،‬ﻓﻛﻝ ﻣﺩﺩ ﻭاﺻﻝ ﺇﻟﻰ اﻟﻌﺑﺩ ﻓﻬﻭ ﻣﻧﻪ ‪ ،‬ﻭﻋﻠﻰ ﻳﺩﻩ‪ ،‬ﻭﻛﻝ ﻣﺎ ﺗﺄﻣﺭ ﺑﻪ‬
‫ﺏ اﻟﻧﻳﺎﺑﺔ ﻋﻥ‬
‫اﻷﺷﻳﺎخ ﻣﻥ ﻓﻌﻝ ﻭﺗﺭﻙ ﻓﻰ ﺗﺭﺑﻳﺔ اﻟﻣﺭﻳﺩﻳﻥ‪ ،‬ﻓﻬﻭ ﻓﺭﻉ ﻣﻣﺎ ﺟﺎء ﺑﻪ‪ ،‬ﻭﻫﻡ ﻓﻰ ﺫﻟﻙ ﺑﺣ َﺳ ِ‬
‫اﻟﻧﺑﻰ ؛ ﻷﻧﻬﻡ ﺧﻠﻔﺎء ﻋﻧﻪ‪ ،‬ﻭﻛﻝ ﻛﺭاﻣﺔ ﺗظﻬﺭ ﻓﻬﻰ ﻣﻌﺟزﺓ ﻟﻪ ‪ ،‬ﻭﻛﻝ ﻛﺷﻑ ﻭﻣﺷﺎﻫﺩﺓ ﻓﻣﻥ ﻧﻭﺭﻩ ‪]0[.‬‬

‫هللا َﻭﺃَﻁِ ﻳﻌُﻭا اﻟﺭَّ ﺳُﻭ َﻝ َﻭﺃُﻭﻟِﻰ اﻷَﻣ ِْﺭ ِﻣ ْﻧ ُﻛ ْﻡ َﻓﺈِﻥْ‬ ‫ِﻳﻥ ﺁَ َﻣ ُﻧﻭا ﺃَﻁِ ﻳﻌُﻭا َّ َ‬‫ﻭﻗﺎﻝ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﴿ َﻳﺎ ﺃَﻳ َﻬﺎ اﻟَّﺫ َ‬
‫ﻙ َﺧﻳْﺭ َﻭﺃَﺣْ َﺳﻥُ‬ ‫ﺎهلل َﻭ ْاﻟ َﻳ ْﻭ ِﻡ اﻵَﺧ ِِﺭ َﺫﻟِ َ‬
‫ﻭﻥ ِﺑ َّ ِ‬
‫ُﻭﻝ ﺇِﻥْ ُﻛ ْﻧ ُﺗ ْﻡ ُﺗ ْﺅ ِﻣ ُﻧ َ‬ ‫ﺎزﻋْ ُﺗ ْﻡ ﻓِﻰ َﺷﻰْ ٍء َﻓﺭُﺩﻭﻩُ ﺇِﻟَﻰ َّ ِ‬
‫هللا َﻭاﻟﺭَّ ﺳ ِ‬ ‫َﺗ َﻧ َ‬
‫َﺗﺄْ ِﻭﻳﻼ﴾[‪.]1‬‬

‫ﻭﻗﺎﻝ ﺟﺎﺑﺭ ﺑﻥ ﻋﺑﺩ هللا ﻭاﻟﺣﺳﻥ ﻭاﻟﺿﺣﺎﻙ ﻭﻣﺟﺎﻫﺩ‪ :‬ﺃﻭﻟﻭ اﻷﻣﺭ ﻫﻡ اﻟﻔﻘﻬﺎء ﻭاﻟﻌﻠﻣﺎء‪ ،‬ﺃﻫﻝ اﻟﺩﻳﻥ‬
‫ﻭاﻟﻔﺿﻝ‪ ،‬ﻳُﻌﻠِّﻣﻭﻥ اﻟﻧﺎﺱ ﻣﻌﺎﻟﻡ ﺩﻳﻧﻬﻡ ﻭﻳﺄﻣﺭﻭﻥ ﺑﺎﻟﻣﻌﺭﻭﻑ ﻭﻳﻧﻬﻭﻥ ﻋﻥ اﻟﻣﻧﻛﺭ‪ ،‬ﺩﻟﻳﻠﻪ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﴿ َﻭﻟَ ْﻭ‬
‫ُﻭﻝ َﻭﺇِﻟَﻰ ﺃ ُ ْﻭﻟِﻰ اﻷَﻣ ِْﺭ ِﻣ ْﻧ ُﻬ ْﻡ‪ ]4[﴾...‬ﻗﺎﻝ ﺃﺑﻭ اﻷﺳﻭﺩ‪ :‬ﻟﻳﺱ ﺷﺊ ﺃﻋز ﻣﻥ اﻟﻌﻠﻡ‪ ،‬اﻟﻣﻠﻭﻙ‬
‫َﺭﺩﻭﻩُ ﺇِﻟَﻰ اﻟﺭَّ ﺳ ِ‬
‫ُﺣ َّﻛﺎﻡ ﻋﻠﻰ اﻟﻧﺎﺱ‪ ،‬ﻭاﻟﻌﻠﻣﺎء ُﺣ َّﻛﺎﻡ ﻋﻠﻰ اﻟﻣﻠﻭﻙ ‪.‬‬

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‫ﻭﺃﻭﻟﻭ اﻷﻣﺭ ﻋﻧﺩ اﻟﺻﻭﻓﻳﺔ ﻫﻡ ﺷﻳﻭخ اﻟﺗﺭﺑﻳﺔ اﻟﻌﺎﺭﻓﻭﻥ ﺑﺎهلل‪ ،‬ﻓﻳﺟﺏ ﻋﻠﻰ اﻟﻣﺭﻳﺩﻳﻥ ﻁﺎﻋ ُﺗﻬﻡ ﻓﻰ‬
‫اﻟ َﻣ ْﻧ َﺷﻁ ﻭاﻟﻣﻛﺭﻩ‪ ،‬ﻭﻓﻰ ﻛﻝ ﻣﺎ ﺃﻣﺭﻭا ﺑﻪ‪ ،‬ﻓﻣﻥ ﺧﺎﻟﻑ ﺃﻭ ﻗﺎﻝ (ﻟِ َﻡ) ﻟَﻡ َﻳﻔﻠﺢ ﺃﺑ ًﺩا‪ ،‬ﻭﻳﻛﻔﻰ اﻹﺷﺎﺭﺓ ﻋﻥ‬
‫اﻟﺣﺫاﻕ ﺃﻫﻝ اﻻﻋﺗﻧﺎء‪ ،‬ﻓﺈﻥ ﺗﻌﺎﺭﺽ ﺃﻣﺭ اﻷﻣﺭاء ﻭﺃﻣﺭ اﻟﺷﻳﻭخ‪ ،‬ﻗ َّﺩﻡ َ‬
‫ﺃﻣﺭ اﻟﺷﻳﺦ‪ ،‬ﺇﻻ ﻟﻔﺗﻧ ٍﺔ‬ ‫اﻟﺗﺻﺭﻳﺢ ﻋﻧﺩ َّ‬
‫ﺿﺎ ﻟﻣﺎ ﻳﺅﺩﻯ ﻣﻥ اﻟﻬﺭْ ﺝ ﺑﺎﻟﻔﻘﺭاء‪ ،‬ﻓﺈﻥْ ﺗﻧﺎزﻋ ُﺗﻡ ﻳﺎ ﻣﻌﺷﺭ اﻟﻔﻘﺭاء‪،‬‬ ‫ﻓﺎﺩﺣﺔ‪ ،‬ﻓﺈﻥ اﻟﺷﻳﺦ ﻳﺄﻣﺭ ﺑﻁﺎﻋﺗِﻬﻡ ﺃﻳ ً‬
‫ُ‬
‫اﻟﻁﺭﻳﻕ‪ ،‬ﻓﺭﺩﻭﻩ ﺇﻟﻰ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ‪ ،‬ﻗﺎﻝ اﻹﻣﺎﻡ اﻟﺟﻧﻳﺩ ‪ :t‬ﻁﺭﻳﻘﺗﻧﺎ ﻫﺫﻩ‬ ‫ﻓﻰ ﺷﻰ ٍء ﻣﻥ ﻋﻠﻡ اﻟﺷﺭﻳﻌﺔ ﺃﻭ‬
‫ﻣﺅﻳﺩﺓ ﺑﺎﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ‪]1[.‬‬

‫َﻗ َﺭ َﻥ ﻁﺎﻋﺔ اﻟﺷﻳﺦ ﺑﻁﺎﻋﺔ اﻟﺭﺳﻭﻝ ﺗﻔﺧﻳﻣﺎ ً ﻟﺷﺄﻧﻪ ﻭﺭﻓﻌﺎ ً ﻟِ َﻘ ْﺩ ِﺭﻩ‪ ،‬ﻭﺃﻣَّﺎ ﺃﻭﻟﻭ اﻷﻣﺭ ‪-‬ﻓﻌﻠﻰ ﻟﺳﺎﻥ اﻟﻌﻠﻡ‪-‬‬
‫اﻟﺳﻠﻁﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺑﻳﺎﻥ اﻟﻣﻌﺭﻓﺔ اﻟﻌﺎﺭﻑُ ‪ ،‬ﻭاﻟﺷﻳ ُﺦ (ﺃﻭﻟﻭ اﻷﻣﺭ) ﻋﻠﻰ اﻟﻣﺭﻳﺩ‪ ،‬ﻭﺇﻣﺎ ُﻡ ﻛ ِّﻝ ﻁﺎﺋﻔ ٍﺔ ﺫﻭ اﻷﻣﺭ‬
‫ﻋﻠﻳﻬﻡ‪ ،‬ﻭﻳﻘﺎﻝ اﻟﻭﻟﻰ ﺃﻭﻟَﻰ ﺑﺎﻟﻣُﺭﻳﺩ (ﻣﻥ اﻟﻣُﺭﻳﺩ) ﻟﻠﻣﺭﻳﺩ‪]9[.‬‬

‫ﺎهلل َﻭ َﺭﺳُﻭﻟِ ِﻪ َﻭﺇِ َﺫا َﻛﺎ ُﻧﻭا َﻣ َﻌ ُﻪ َﻋﻠَﻰ ﺃَﻣ ٍْﺭ َﺟﺎﻣ ٍِﻊ ﻟَ ْﻡ‬ ‫ِﻳﻥ ﺁَ َﻣ ُﻧﻭا ِﺑ َّ ِ‬ ‫ﻭﻥ اﻟَّﺫ َ‬ ‫ﻭﻳﻘﻭﻝ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﴿ﺇِ َّﻧ َﻣﺎ ْاﻟﻣ ُْﺅ ِﻣ ُﻧ َ‬
‫ﺽ‬ ‫ﻙ ﻟِ َﺑﻌْ ِ‬ ‫ﺎهلل َﻭ َﺭﺳُﻭﻟِ ِﻪ َﻓﺈِ َﺫا اﺳْ َﺗﺄْ َﺫ ُﻧﻭ َ‬
‫ﻭﻥ ِﺑ َّ ِ‬ ‫ِﻳﻥ ﻳ ُْﺅ ِﻣ ُﻧ َ‬‫ﻙ اﻟَّﺫ َ‬ ‫ﻙ ﺃُﻭﻟَ ِﺋ َ‬ ‫ِﻳﻥ َﻳﺳْ َﺗﺄْ ِﺫ ُﻧﻭ َﻧ َ‬
‫َﻳ ْﺫ َﻫﺑُﻭا َﺣ َّﺗﻰ َﻳﺳْ َﺗﺄْ ِﺫ ُﻧﻭﻩُ ﺇِﻥَّ اﻟَّﺫ َ‬
‫هللا َﻏﻔُﻭﺭ َﺭﺣِﻳﻡ • ﻻ َﺗﺟْ َﻌﻠُﻭا ُﺩ َﻋﺎ َء اﻟﺭَّ ﺳ ِ‬
‫ُﻭﻝ َﺑ ْﻳ َﻧ ُﻛ ْﻡ‬ ‫هللا ﺇِﻥَّ َّ َ‬
‫ﺕ ِﻣ ْﻧ ُﻬ ْﻡ َﻭاﺳْ َﺗ ْﻐﻔِﺭْ ﻟَ ُﻬ ُﻡ َّ َ‬ ‫َﺷﺄْﻧ ِِﻬ ْﻡ َﻓﺄْ َﺫﻥْ ﻟِ َﻣﻥْ ﺷِ ْﺋ َ‬
‫ﻭﻥ َﻋﻥْ ﺃَﻣ ِْﺭ ِﻩ ﺃَﻥْ‬ ‫ِﻳﻥ ﻳ َُﺧﺎﻟِﻔُ َ‬ ‫ﻭﻥ ِﻣ ْﻧ ُﻛ ْﻡ ﻟ َِﻭ ًاﺫا َﻓ ْﻠ َﻳﺣْ َﺫ ِﺭ اﻟَّﺫ َ‬‫ِﻳﻥ َﻳ َﺗ َﺳﻠَّﻠ ُ َ‬
‫هللا ُ اﻟَّﺫ َ‬ ‫ﺿﺎ َﻗ ْﺩ َﻳﻌْ ﻠَ ُﻡ َّ‬‫َﻛ ُﺩ َﻋﺎ ِء َﺑﻌْ ﺿِ ُﻛ ْﻡ َﺑﻌْ ً‬
‫ُﺗﺻِ ﻳ َﺑ ُﻬ ْﻡ ِﻓ ْﺗ َﻧﺔ ﺃَ ْﻭ ﻳُﺻِ ﻳ َﺑ ُﻬ ْﻡ َﻋ َﺫاﺏ ﺃَﻟِﻳﻡ﴾[‪.]0‬‬

‫ﻭﻣﻥ ﺁﺩاﺏ اﻟﻔﻘﺭاء ﻣﻊ ﺷﻳﺧﻬﻡ ﺃﻻ ﻳﺗﺣﺭَّ ﻛﻭا ﻷﻣﺭ ﺇﻻ ﺑﺈﺫﻧﻪ‪ ،‬ﺃﻣﺎ ﺃﻫﻝ اﻟﺑﺩاﻳﺎﺕ ﻓﻳﺳﺗﺄﺫﻧﻭﻥ ﻓﻰ اﻟﺟﻠﻳﻝ‬
‫ﺽ اﻟ َﺑﺎ ِﻗﻼَّ ِء ﺃﻯ اﻟﻔﻭﻝ‪ ،‬ﻓﻰ اﻟﻁﺭﻳﻕ‪ ،‬ﻓﺄﺗﻰ ﺑﻬﺎ ﺇﻟﻰ اﻟﺷﻳﺦ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭاﻟﺣﻘﻳﺭ‪ ،‬ﻛﻘﺿﻳﺔ اﻟﻔﻘﻳﺭ اﻟﺫﻯ ﻭﺟﺩ َﺑﻌْ َ‬
‫ﻁﺭ ﻋﻠﻳﻪ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﺽ اﻟﺣﺎﺿﺭﻳﻥ‪ :‬ﻳﺳﺗﺄﺫﻧﻙ ﻓﻰ اﻟﺑﺎ َّﻗﻼء؟‬ ‫ﻳﺎ ﺳﻳﺩﻯ ﻣﺎ ﻧﻔﻌﻝ ﺑﻪ؟ ﻓﻘﺎﻝ‪ :‬اﺗﺭ ْﻛﻪ ﺣﺗﻰ ُﺗ ْﻔ َ‬
‫ﺃﻣﺭ ﻟﻡ ﻳﻔﻠﺢ ﺃﺑﺩاً‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻟﻭ ﺧﺎﻟﻔﻧﻰ ﻓﻰ ٍ‬

‫ﻋﻳﻥ اﻟﺗﺣﻘﻳﻕ‪ ،‬ﻭﺣﺻﻠﻭا ﻋﻠﻰ ﻣﻘﺎﻡ اﻟﻔﻬﻡ‬ ‫ِ‬ ‫ﻭﺃﻣَّﺎ ﺃﻫﻝ اﻟﻧﻬﺎﻳﺎﺕ اﻟﺫﻳﻥ َﻋ َﺭﻓﻭا اﻟﻁﺭﻳﻕ‪ ،‬ﻭاﺳﺗﺷﺭﻓﻭا ﻋﻠﻰ‬
‫ﺻ ْﺑ ُﺭﻩُ ﺣﺗﻰ ﻳﺄﻣﺭﻩ اﻟﺷﻳﺦ ﺑﺫﻟﻙ‬
‫ﻋﻥ هللا‪ ،‬ﻓﻼ َﻳﺳﺗﺄﺫِﻧﻭﻥ ﺇﻻ ﻓﻰ اﻷﻣﺭ اﻟﻣُﻬﻡ؛ ﻛﺎﻟﺗزﻭﺝ ﻭاﻟﺣ ِّﺞ ﻭﻧﺣﻭﻫﻣﺎ‪َ ،‬ﻭ َ‬
‫ﺃﻭﻟﻰ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

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‫ﻭﻥ﴾[‪ ]29‬ﻓﻛﺎﻥ ﻣﻥ ﺃﺳﺑﺎﺏ اﻟﻣﻌﻳَّﺔ ﺗﻌظﻳ ُﻡ‬ ‫ِﻳﻥ ا َّﺗ َﻘ ْﻭا َﻭاﻟَّﺫ َ‬
‫ِﻳﻥ ُﻫ ْﻡ ﻣُﺣْ ﺳِ ُﻧ َ‬ ‫هللا َﻣ َﻊ اﻟَّﺫ َ‬‫ﻳﻘﻭﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﴿ﺇِﻥَّ َ‬
‫ﺃﻣﺭﻩ ﺳﺑﺣﺎﻧﻪ‪ ،‬ﻭﻣﻥ اﻹﺣﺳﺎﻥ اﻟﺷﻔﻘﺔ ﻋﻠﻰ ﺧﻠﻘﻪ‪ ،‬ﻛﻣﺎ ﻫﻭ ﺣﺎﻝ ﺳﺎﺩاﺗﻧﺎ ﺃﺋﻣﺔ اﻟﺻﻭﻓﻳﺔ ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻬﻡ‬
‫ﺃﺟﻣﻌﻳﻥ‪ ،‬ﺃﺻﺣﺎﺏ اﻟﺫﻭﻕ اﻟﺭﻓﻳﻊ ﻭاﻟﻣﻘﺎﻣﺎﺕ اﻟﻌﺎﻟﻳﺔ ﻋﻠﻰ ﻣﺭ اﻟﻌﺻﻭﺭ‪ ،‬ﻧﺭاﻫﻡ ﻳﻧﺷﺩﻭﻥ اﻷﺣﺳﻥ ﻓﻰ ﻛﻝ‬
‫ِّﻙ ِﺑ ْﺎﻟﺣ ِْﻛ َﻣ ِﺔ َﻭ ْاﻟ َﻣ ْﻭﻋِ َظ ِﺔ ْاﻟ َﺣ َﺳ َﻧ ِﺔ‬ ‫ﻳﻝ َﺭﺑ َ‬‫ﺷﺊ‪ ،‬ﻓﻔﻰ اﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا ﻋﻣﻠﻭا ﺑﻘﻭﻟِﻪ ﺟ َّﻝ ﻭﻋﻼ ﴿ ْاﺩ ُﻉ ﺇِﻟَﻰ َﺳ ِﺑ ِ‬
‫ِﻳﻥ﴾[‪ ]22‬ﻓﻛﺎﻧﺕ‬ ‫ﺿ َّﻝ َﻋﻥْ َﺳ ِﺑﻳﻠِ ِﻪ َﻭﻫ َُﻭ ﺃَﻋْ ﻠَ ُﻡ ِﺑ ْﺎﻟ ُﻣ ْﻬ َﺗﺩ َ‬ ‫ﻙ ﻫ َُﻭ ﺃَﻋْ ﻠَ ُﻡ ِﺑ َﻣﻥْ َ‬ ‫ِﻰ ﺃَﺣْ َﺳﻥُ ﺇِﻥَّ َﺭ َّﺑ َ‬
‫َﻭ َﺟﺎﺩ ِْﻟ ُﻬ ْﻡ ِﺑﺎﻟَّﺗِﻰ ﻫ َ‬
‫ﺳﻣﺎﺣ ُﺔ ﺩﻋﻭﺗﻬﻡ ﻭﺣﺳﻥ ﻣﻘﺎﻟﻬﻡ ﻫﻭ ﺳﻣ ُﺗﻬﻡ ﻭﺩﺃﺑﻬﻡ اﻟﺫﻯ ﻋُﺭﻓﻭا ﺑﻪ ﺑﻳﻥ اﻟﺧﻠﻕ‪ ،‬ﻭﻻ ﺗﺟﺩ ﻟﻠﻌﻧﻑ ﺃﻭ اﻟﻌﺩاﻭﺓ‬
‫ﻭاﻟﺑﻐﺿﺎء ﺳﺑﻳﻼ ﺇﻟﻳﻬﻡ‪ ،‬ﻭﻛﺎﻥ ﻧِﺑﺭاﺳﻬﻡ ﻓﻰ ﺇﺭﺷﺎﺩ اﻟﺧﻠﻕ ﻗﻭﻟﻪ ﺳﺑﺣﺎﻧﻪ ﴿ َﻭﻻ َﺗﺳْ َﺗ ِﻭﻯ ْاﻟ َﺣ َﺳ َﻧ ُﺔ َﻭﻻ اﻟ َّﺳ ِّﻳ َﺋ ُﺔ‬
‫ﻙ َﻭ َﺑ ْﻳ َﻧ ُﻪ َﻋﺩَ َاﻭﺓ َﻛﺄ َ َّﻧ ُﻪ َﻭﻟِﻰ َﺣﻣِﻳﻡ﴾[‪ ]21‬ﻓﺑﻳﻧﻣﺎ اﺣﺗﻛﻡ اﻟﻧﺎﺱ ﻓﻰ‬ ‫ِﻰ ﺃَﺣْ َﺳﻥُ َﻓﺈِ َﺫا اﻟَّﺫِﻯ َﺑ ْﻳ َﻧ َ‬
‫ْاﺩ َﻓﻊْ ِﺑﺎﻟَّﺗِﻰ ﻫ َ‬
‫زﻛﺎﺗﻬﻡ ﺇﻟﻰ اﻟﺩﻧﻳﺎ ﻭﻋﺭﺿﻬﺎ اﻟزاﺋﻝ ﻣﻥ ﺃﻣﻭاﻝ ﻭﻏﻳﺭ ﺫﻟﻙ‪ ،‬ﻧﺭاﻫﻡ ﻳﺣﺗﻛﻣﻭﻥ ﺇﻟﻰ ﺗزﻛﻳﺔ اﻟﻠﻁﻳﻔﺔ اﻹﻟﻬﻳﺔ‬
‫ﻓﻰ اﻹﻧﺳﺎﻥ ﺃﻻ ﻭﻫﻰ اﻟﺭﻭﺡ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫َﻭﺇِﻥْ َز َﻛﺎ اﻟ َّﻧﺎﺱُ َﻓﺎﻟﺩ ْﻧ َﻳﺎ َﺣﻛِﻳ َﻣ ُﺗ ُﻬ ْﻡ‬
‫َﻓﻠِﻰ َﻣ َﻘﺎﻡ ِﺑ ِﻪ اﻷَﺭْ َﻭا َﺡ َز َّﻛ ْﻳ ُ‬
‫ﺕ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً ‪:‬‬

‫ﺇِ ِّﻧﻰ ﺃَﺳُﻭ ُﻡ اﻟﺭﻭ َﺡ ﻓِﻰ َﻣ ٍ‬

‫إل َﻋﻼَ‬
‫َﻏﻳ ِْﺭﻯ َﻳﺳُﻭ ُﻡ َﺑ ِﻬﻳ َﻣ َﺔ اﻷَ ْﻧ َﻌ ِﺎﻡ‬

‫ﻭﻏﺎﻝ‪ ،‬ﻓﻘﺩ ﻋﻣﻠﻭا ﺑﺣﺩﻳﺙ اﻟﻣﺻﻁﻔﻰ‬ ‫ٍ‬ ‫ﻭﻛﻣﺎ ﺃﻥ اﻟﻬﻣﺔ اﻟﻌﺎﻟﻳﺔ ﺗﺟﻌﻝ ﺻﺎﺣﺑﻬﺎ َﺗ َّﻭاﻗﺎ ً ﺇﻟﻰ ﻛﻝ ﻣﺎ ﻫﻭ ﺑﻌﻳ ٍﺩ‬
‫(ﺇﻥَّ ﺃﺣﺑَّﻛﻡ ﺇﻟﻰَّ ﻭﺃﻗﺭ َﺑﻛﻡ ﻣ ّﻧﻰ ﻓﻰ اﻵﺧﺭﺓ ﺃﺣﺎﺳ ُﻧﻛﻡ ﺃﺧﻼﻗﺎ ً)[‪ ]21‬ﻭﻟﻡ ﻳﻔُ ْﺗﻬُﻡ ﻓﻰ ﻁﻠﺏ اﻟﻣﺣﺎﺳﻥ ﺃﻥ ﻳﻣﺗﺛﻠﻭا‬
‫ﻼﻡ ْاﻟ َﻣﺭْ ِء َﺗﺭْ ُﻛ ُﻪ َﻣﺎ ﻻ‬
‫ﺇﻟﻰ ﻗﻭﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺣﺑﻭﺏ ﻋﻠﻳﻪ ﺃﻓﺿﻝ اﻟﺻﻼﺓ ﻭﺃزﻛﻰ اﻟﺳﻼﻡ (ﻣِﻥْ ﺣُﺳْ ِﻥ ﺇِﺳْ ِ‬
‫َﻳﻌْ ﻧِﻳ ِﻪ)[‪ ]20‬ﻓﺳ َﻣﻭا ﺑﺄﺭﻭاﺣﻬﻡ ﻋﻥ اﻟﻧﻘﺎﺋص ﻭاﻟﺫﻧﻭﺏ ﻭاﻵﺛﺎﻡ ﻭﻟﻡ ﻳﻧﺷﻐﻠﻭا ﺑﻬﺎ ﻭﺃﺻﺣﺎﺑﻬﺎ ﻭاﻧﺷﻐﻠﻭا‬
‫ﺑﺎﻟﺫﻛﺭ ﻋﻣﺎ ﺳﻭاﻩ‪ ،‬ﻭ َﻧ َﺣﻭا ﺃﻧﻔﺳﻬﻡ ﺟﺎﻧﺑﺎ ً ﻭاﻟﺗزﻣﻭا ﻗﻭﻝ اﻟﺣﺑﻳﺏ ( ُ‬
‫ﻁﻭ َﺑﻰ ِﻟ َﻣﻥْ َﺷ َﻐﻠَ ُﻪ َﻋ ْﻳ َﺑ ُﻪ َﻋﻥْ ُﻋﻳُﻭ ِ‬
‫ﺏ‬
‫ﺎﺱ)[‪ ]21‬ﻭﻟﻧﺎ ﻓﻰ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ اﻟﻣﺛﻝ ﻭاﻟﻘﺩﻭﺓ ﻓﻧﺟﺩﻩ اﺧﺗﺎﺭ ﻟﻧﺎ اﻷﺣﺳﻥ ‪-‬ﺃﻳﺿﺎ ً‪ -‬ﻓﻰ ﻣﻧﻬﺟﻪ‬ ‫اﻟ َّﻧ ِ‬
‫اﻟﻣﺿﻣﻭﻥ ﺣﻳﻥ ﻗﺎﻝ‪:‬‬
‫اﻹ َﻣﺎ َﻡ َﻭﺃ ُ َّﻣ ُﻪ‬
‫ﻙ ِ‬‫َﻭاﺟْ َﻌ ْﻝ َﻭﺳِ ﻳﻠَ َﺗ َ‬
‫ْﻥ ُﻣ َﺭا َﺩ ﺃَﻫْ ِﻝ اﻟﺳَّﻼ َﻣ ِﺔ‬ ‫َ‬
‫اﻷﺣْ َﺳ َﻧﻳ ِ‬

‫ﻭﻣﻥ اﻟﻧﻣﺎﺫﺝ اﻟﺧﺎﻟﺩﺓ ﻓﻰ ﺳﻳﺭﺓ ﺁﻝ اﻟﺑﻳﺕ ﺭﺿﻭاﻥ هللا ﺗﻌﺎﻟﻰ ﻋﻠﻳﻬﻡ ﻣﺎ ﺳﻠﻛﻪ اﻟﺣﺳﻧﺎﻥ ﻓﻰ اﻹﺭﺷﺎﺩ‬
‫ﻋﻥ ﻁﺭﻳﻕ اﻟﻣﻭﻋظﺔ اﻟﺣﺳﻧﺔ‪ ،‬ﻓﻬﺎﻫﻣﺎ ﻳﺿﺭﺑﺎﻥ ﻟﻧﺎ اﻟﻣﺛﻝ ﻭاﻟﻘﺩﻭﺓ ﻓﻰ ﺗﻌﻠﻳﻡ اﻟﻧﺎﺱ ﻭﺗﺭﺑﻳﺗﻬﻡ‪ ،‬ﻭﻫﺫا ﺣﻳﻧﻣﺎ‬

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‫ﺭﺃﻳﺎ ﺭﺟﻼ ﻻ ﻳﺣﺳﻥ اﻟﻭﺿﻭء ﻓﻠﻡ ﻳﻘﻭﻻ ﻟﻪ (اﺫﻫﺏ ﻭﺃﺣﺳﻥ ﻭﺿﻭءﻙ) ﺑﻝ ﻁﻠﺑﺎ ﻣﻧﻪ ﺃﻥ ﻳﻛﻭﻥ ﺣﻛﻣﺎ ً‬
‫ﺑﻳﻧﻬﻣﺎ ﻓﻳﻣﻥ ﻫﻭ ﺃﺣﺳﻥُ ﻭﺿﻭءاً ﻣﻥ ﺃﺧﻳﻪ‪.‬‬

‫ﻓﻠﻭ ﻧظﺭﻧﺎ ﺇﻟﻰ اﻟﻣﻌﻧﻰ اﻟﺫﻯ ﻭﺭاء ﻫﺫﻩ اﻟﻘﺻﺔ‪ ،‬ﻟ َﻌﻠِﻣﻧﺎ ﻣﺎ ﻳﺭﺟُﻭﻩ ﻫﺅﻻء اﻟﻘﻭﻡ ﻣﻧﺎ‪ ،‬ﻣﻥ ﻋ َّﻔ ِﺔ ﻟﺳﺎﻥ‬
‫ﻭﻣﻛﺎﺭﻡ ﺃﺧﻼﻕ ﻭاﺣﺗﺭاﻡ اﻹﻧﺳﺎﻥ ﻷﺧﻳﻪ‪ ،‬ﻭاﻟﺗﻣﺎﺱ اﻟﻌﺫﺭ ﻟﻪ‪ ،‬ﻭﻗﺩ ﺃﻭﺻﻰ اﻹﻣﺎﻡ ﻋﻠﻰ ﺑﺎﻟﺩﻋﺎء ﻷﻫﻝ‬
‫ﻋز ﻭﺟ َّﻝ ﻫﺩاﻧﺎ ﻭاﺑﺗﻼﻫﻡ‪ ،‬ﻭﻗﺎﻝ (ﻓﻠﻌﻠﻪ ﻣﻐﻔﻭﺭ ﻟﻪ ﻛﺑﻳ ُﺭ ﺫﻧﺑﻪ‬‫اﻵﺛﺎﻡ ﻭاﻟﻧظﺭ ﺇﻟﻳﻬﻡ ﺑﻌﻳﻥ اﻟﺭﺣﻣﺔ ﻷﻥ هللا َّ‬
‫ﻣﻌﺫﺏ ﺑﺻﻐﻳﺭ ﺫﻧﺑﻙ)‪.‬‬‫ﻭﻟﻌﻠَّﻙ َّ‬

‫ﻳﺩﻋﻭ‬ ‫ﺻ ْﻔ َﺢ ْاﻟ َﺟﻣِﻳ َﻝ﴾[‪ ]24‬ﺑﻝ ﺑﻐﻳﺔ اﻟﻣﺅﻣﻥ اﻟﺫﻯ‬ ‫ﻭﻗﺩ ﺗﺧﻠَّﻘﻭا ﺑﺎﻟﺻﻔﺢ اﻣﺗﺛﺎﻻً ﻟﻘﻭﻟِﻪ ﺗﻌﺎﻟﻰ ﴿ َﻓﺎﺻْ َﻔ ِﺢ اﻟ َّ‬
‫ﻟِﻠَّﺫ َ‬
‫ِﻳﻥ‬ ‫ﻭﺑ َﻧﺎ ﻏِ ﻼًّ‬
‫ﺎﻥ َﻭﻻ َﺗﺟْ َﻌ ْﻝ ﻓِﻰ ﻗُﻠ ُ ِ‬ ‫ﻹ ْﺧ َﻭا ِﻧ َﻧﺎ اﻟَّ َ‬
‫ﺫﻳﻥ ُِ َﺳ َﺑﻘُﻭ َﻧﺎ ِﺑ ِ‬
‫ﺎﻹﻳ َﻣ ِ‬ ‫اﻏﻔِﺭْ ﻟَ َﻧﺎ َﻭ ِ‬
‫هللا ﺩاﺋﻣﺎ ﻭﻳﻘﻭﻝ ﴿ َﺭ َّﺑ َﻧﺎ ْ‬
‫ﺁ َﻣ ُﻧﻭا﴾[‪.]21‬‬
‫َﻓ َﺣﻳَّﺎ هللا ُ َﻋ ْﺑ ًﺩا َظـﻥَّ َﺧﻳْﺭً ا‬
‫ﺕ‬ ‫ﺻ ْﻔ ِﺢ ْاﻟ َﺟﻣ ِ‬
‫ِﻳﻝ َﻗ ِﺩ ا ْﺷ َﺗ َﻬﺭْ ُ‬ ‫َﻓ ِﺑﺎﻟ َّ‬

‫ﻭﺭﺙ اﻟﻘﻭﻡ اﻟﺗﺳﺎﻣﺢ ﻋﻥ اﻟﻧﺑﻰ ﻭﻗﺩ ﺗﺟﻠﻰ ﻫﺫا ﻓﻰ‬ ‫ﻓﻘﺩ ﺟُﺑﻠﺕ اﻟﻘﻠﻭﺏ ﻋﻠﻰ ﺣﺏِّ ﻣﻥ ﺃﺣﺳﻥ ﺇﻟﻳﻬﺎ‪ ،‬ﻭﻗﺩ ِ‬
‫ﺃﺧﻼﻗﻪ ﻣﻊ اﻟﻣﺳﻠﻣﻳﻥ ﻭﻏﻳﺭ اﻟﻣﺳﻠﻣﻳﻥ ﻣﻥ ﺃﻫﻝ اﻟﻛﺗﺎﺏ‪ ،‬ﻭﻗﺩ ﺗﻧﺑﺄ ﺑﻔﺗﺢ ﻣﺻﺭ ﻭﺃﻭﺻﻰ ﻣﻥ ﺳﻳﻔﺗﺣﻭﻧﻬﺎ‬
‫ﻓﺎﺳﺗﻭﺻﻭا ﺑﺎﻟﻘِﺑﻁ ﺧﻳﺭً ا‪ ،‬ﻓﺈﻥَّ ﻟﻬﻡ ﺫﻣ ًَّﺔ َ‬
‫ﻭﺭﺣ ًﻣﺎ)‪.‬‬ ‫َ‬ ‫ﻣﺻﺭ‬
‫َ‬ ‫ﺑﺎﻟﻘﺑﻁ ﺧﻳﺭً ا ﻓﻘﺎﻝ (ﺇﺫا ﻓﺗﺣﺗﻡ‬

‫ﻭﺷﻣﻠﺕ ﺳﻣﺎﺣﺗﻪ اﻟﻳﻬﻭﺩ ﻋﻠﻰ ﺷ َّﺩﺓ ﻋﺩاﻭﺗﻬﻡ ﻟﻪ؛ ﻓﻌﻧﺩﻣﺎ ﻗُﺗﻝ ﺳﻳﺩﻧﺎ (ﺳﻬﻝ) ﻓﻰ ﺧﻳﺑﺭ‪ ،‬ﻭﺫﻫﺏ ﺃﻫﻝ‬
‫ﺳﻳﺩﻧﺎ ﺳﻬﻝ ﺇﻟﻰ ﺭﺳﻭﻝ هللا ﻭﻗﺻﻭا ﻟﻪ اﻟﺧﺑﺭ ﺑﺄﻥ ﺃﺧﺎﻫﻡ ﻗُﺗﻝ ﻓﻰ ﺣﻰ اﻟﻳﻬﻭﺩ‪ ،‬ﻭﺳﺄﻟﻬﻡ ﻣﻥ ﻗﺗﻠﻪ؟ ﻓﻘﺎﻟﻭا‪:‬‬
‫ﻟﻡ ﻧﻘﺗﻠﻪ ﻭﻻ ﻧﻌﻠﻡ ﻗﺎﺗﻠﻪ‪ ،‬ﻭﻟﻣَّﺎ ﺃﻣﺭﻫﻡ ﺑﺎﻟ ّﺩﻳﺔ ﺃﻗﺳﻣﻭا ﺃﻧﻬﻡ ﻟﻡ ﻳﻘﺗﻠﻭﻩ ﻭﻟﻡ ﻳﻌﻠﻣﻭا ﻣﻥ ﻗﺗﻠﻪ‪ ،‬ﻓﺭﺿﻰ ﺑ َﻘ َﺳﻡ‬
‫اﻟﻳﻬﻭﺩ‪ ،‬ﻭﻓﻰ ﺳﺑﻳﻝ ﺣﻘﻥ اﻟﺩﻣﺎء ﻭﻋﺩﻡ ﺇﻫﺩاﺭ ﺩﻡ ﺳﻳﺩﻧﺎ ﺳﻬﻝ‪ ،‬ﻓﻘﺩ ﻓﺩاﻩ ﻣﻥ ﺇﺑﻝ اﻟﺻﺩﻗﺔ‪.‬‬

‫ﻭﻳﻘﻭﻝ اﻹﻣﺎﻡ اﻟﻘﺭﻁﺑﻰ‪ :‬ﻓﻌﻝ ﺫﻟﻙ ﻋﻠﻰ ﻣﻘﺗﺿﻰ ﻛﺭﻣﻪ ﻭﺣﺳﻥ ﺳﻳﺎﺳﺗﻪ ﻭﺟﻠﺑﺎ ً ﻟﻠﻣﺻﻠﺣﺔ ﻭﺩﺭءًا‬
‫ﻟﻠﻣﻔﺳﺩﺓ ﻋﻠﻰ ﺳﺑﻳﻝ اﻟﺗﺄﻟﻳﻑ‪ ،‬ﻭﻻ ﺳﻳﻣﺎ ﻋﻧﺩ ﺗﻌﺫﺭ اﻟﻭﺻﻭﻝ ﺇﻟﻰ اﺳﺗﻳﻔﺎء اﻟﺣﻕ‪.‬‬

‫ﻭﻻ ﻧﻧﺳﻰ ﺃﻥَّ ﻛﺛﻳﺭاً ﻣﻥ ﺃﻫﻝ اﻟﺷﺭﻙ ﺩﺧﻠﻭا ﻓﻰ اﻹﺳﻼﻡ ﻟِﻣﺎ ﺭﺃﻭا ﻣﻥ ﺻﻔﺣِﻪ ﻭﺳﻣﺎﺣﺗﻪ‪.‬‬

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‫ﻭﻗﺎﻝ اﻟﻘﺎﺿﻰ ﻋﻳﺎﺽ‪ :‬ﻫﺫا اﻟﺣﺩﻳﺙ ﺃﺻﻝ ﻣﻥ ﺃﺻﻭﻝ اﻟﺷﺭﻉ ﻭﻗﺎﻋﺩﺓ ﻣﻥ ﻗﻭاﻋﺩ اﻷﺣﻛﺎﻡ‪ ،‬ﻭﺭﻛﻥ ﻣﻥ‬
‫ﺃﺧ َﺫ ﺟﻣﻳ ُﻊ اﻷﺋﻣ ِﺔ ﻭاﻟﺳﻠﻑ ﻣﻥ اﻟﺻﺣﺎﺑﺔ ﻭاﻟﺗﺎﺑﻌﻳﻥ ﻭﻋﻠﻣﺎء اﻷﻣﺔ‪ ،‬ﻭﻓﻘﻬﺎء‬
‫ﺃﺭﻛﺎﻥ ﻣﺻﺎﻟﺢ اﻟﻌﺑﺎﺩ‪ ،‬ﻭﺑﻪ َ‬
‫اﻷﻣﺻﺎﺭ ﻣﻥ اﻟﺣﺟﺎزﻳﻳﻥ ﻭاﻟﺷﺎﻣﻳﻳﻥ ﻭاﻟﻛﻭﻓﻳﻳﻥ‪ ،‬ﻭﺇﻥ اﺧﺗﻠﻔﻭا ﻓﻰ ﺻﻭﺭ اﻷﺧﺫ ﺑﻪ‪.‬‬

‫ﻭﻟﻭ ﺗﺗﺑﻌﻧﺎ اﻟﻣﻌﺎﻫﺩاﺕ اﻟﺗﻰ ﺻﺩﺭﺕ ﻋﻧﻪ ﻟﻭﺟﺩﻧﺎ ﻓﻳﻬﺎ ﺿﺭﻭﺑﺎ ً ﻣﻥ اﻟﺗﺳﺎﻣﺢ ﻭاﻟﻣﻭاﺩﻋﺔ ﻭاﻟﻣﺳﺎﻭاﺓ‪.‬‬

‫ﺃﻣﺛﺎﻝ ﻋظﺎﻡ اﻟﺟﺑﺎﻝ ُﺗﺣﻝ ﺑﺎﻟﺻﻔﺢ اﻟﺟﻣﻳﻝ ﻓﻣﺎ ﺿﺭَّ ﻟﻭ ﺑﺎﺕ اﻟﻣﺣﺏ ﻭﻗﺩ ﻋﻔﺎ؟ ﻓﺈﻥ‬
‫ِ‬ ‫ﻓﻛ ْﻡ ﻣﻥ ﻣُﺷﻛﻼ ٍ‬
‫ﺕ‬
‫ً‬
‫ﻣﻐﺎﺿﺑﺔ‪ ،‬ﻓﺗﺗﻭﻟﺩ ﻣﻧﻬﺎ ﺟﻔﻭﺓ ﺗﻘﻁﻊ‬ ‫ﻓﻰ اﻟﺗظﺎﻟﻡ ﺑﺅﺭﺓ اﻹظﻼﻡ‪ ،‬ﻭﻫﻝ ُﺗﺳﺭ ﻧﻔﻭﺱُ اﻟﻣﺣﺑﻳﻥ ﺇﺫا ﺑﺎﺗﺕ‬
‫اﻷﺭﺣﺎﻡ‪.‬‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫اﻟﻣﺷﻛﻼﺕ ﻓﻰ اﻟﻣﺎﺿﻰ اﻟﻘﺭﻳﺏ ُﺗﻌﺎ َﻟﺞ ﻓﻰ اﻹﻁﺎﺭ اﻟﺫﻯ ﻭﻗﻌﺕ ﻓﻳﻪ‪ ،‬ﺳﻭاء ﺃﻛﺎﻧﺕ ﻓﻰ ﺇﻁﺎﺭ‬‫ُ‬ ‫ﻛﺎﻧﺕ‬
‫اﻷﺳﺭﺓ اﻟﻭاﺣﺩﺓ ﺃﻭ ﺑﻳﻥ ﺃﺑﻧﺎء اﻟﺣﻰ اﻟﻭاﺣﺩ‪ ،‬ﻭﻫﺎ ﻧﺣﻥ ﻧﺭﻯ ﻓﻰ ﻫﺫﻩ اﻵﻭﻧﺔ ﻣﺷﻛﻼﺕ اﻷﻭﻁﺎﻥ ُﺗﻧﺷﺭ ﻋﻠﻰ‬
‫ﺻﻔﺣﺎﺕ اﻟﻧﺕ‪ ،‬ﻟﺗﺛﻳﺭ ﻧﺎﺭ اﻟﻔﺗﻧﺔ ﺑﻳﻥ ﺃﺑﻧﺎء اﻟﻭﻁﻥ اﻟﻭاﺣﺩ‪ ،‬ﻭﻳﺩﺧﻝ ﻓﻳﻬﺎ ﻣﻥ ﻟﻳﺱ ﻟﻪ ﻣﻌﺭﻓﺔ ﺑﺷﺅﻭﻥ‬
‫َّ‬
‫ﻳﺗﺩﺧﻝ ﻟﻠﻔﺭﻗﺔ‪ ،‬ﻭﻫﻧﺎﻙ ﻣﻥ ﻳﺗﻌﺭَّ ﺽ‬ ‫اﻟﺳﻳﺎﺳﺔ ﻓﻳﺿﺭ ﻭﻻ ﻳﻧﻔﻊ‪ ،‬ﻓﻣﻧﻬﻡ ﻣﻥ ﻳﺗﺩﺧﻝ ﺑﺎﻟﻧﺻﻳﺣﺔ‪ ،‬ﻭﻫﻧﺎﻙ ﻣﻥ‬
‫ﺑﺎﻟﺳﺏِّ ﻭاﻟﺳﺧﺭﻳﺔ ﻭاﻟﺑﻬﺗﺎﻥ‪ ،‬ﻟﻳزﺭﻉ اﻟﺑﻐﺿﺎ ُء ﻓﻰ اﻟﻧﻔﻭﺱ ﻭﻳُﺛﻳ ُﺭ اﻟﺷﺣﻧﺎء‪ ،‬ﻭﺣﺏ اﻷﻭﻁﺎﻥ ﻏﺭﻳزﺓ ﻓﻰ‬
‫اﻟﻧﻔﻭﺱ ﻭﻭاﺟﺏ ﻳﻘﺗﺿﻳﻪ اﻟﻭﻓﺎء‪ ،‬ﻭﻗﺩ اﺳﺗﺩﻝ ﺃﺻﺣﺎﺏ اﻟﺷﺭﻉ ﻋﻠﻰ ﺣﺏِّ اﻟﻭﻁﻥ ﻣﻥ ﺣﺏِّ ﺳﻳﺩﻧﺎ ﺭﺳﻭﻝ‬
‫هللا ﻟﻠﻣﺩﻳﻧﺔ ‪ ..‬ﻓﻛﺎﻥ ﺇﺫا ﺭﺟﻊ ﻣﻥ ﺳﻔﺭﻩ ﻭﺭﺃﻯ ﺟﺑﻝ ﺃُﺣُﺩ ﻣﻥ ﺑﻌﻳﺩ ﻗﺎﻝ‪ :‬ﻫﺫﻩ ﻁﺎﺑﺔ ﻭﻫﺫا ﺃُﺣُﺩ ﺟﺑﻝ ﻳُﺣﺑﻧﺎ‬
‫ﻭ ُﻧﺣﺑﻪ‪ ،‬ﻭهللا ﺗﻌﺎﻟﻰ ﺣﺑَّﺏ ﺇﻟﻰ اﻟﻧﺎﺱ ﻣﻧﺎزﻟﻬﻡ ﻟﻳﻼزﻣﻭﻫﺎ ﻓﺗﻧﺗظﻡ ﻋﻣﺎﺭﺓ اﻷﺭﺽ‪.‬‬

‫ﺏ‬‫ﺎزﻋُﻭا َﻓ َﺗ ْﻔ َﺷﻠُﻭا َﻭ َﺗ ْﺫ َﻫ َ‬ ‫ﻓﻬﻝ ﻧﺳﻰ اﻟﻧﺎﺱ ﻗﻭﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﴿ َﻭﺃَﻁِ ﻳﻌُﻭا َ‬
‫هللا َﻭ َﺭﺳُﻭﻟَ ُﻪ َﻭﻻ َﺗ َﻧ َ‬
‫ِﺭﻳ ُﺣ ُﻛ ْﻡ﴾[‪ ]29‬ﻓﺎﻟﻔﺭﻗ ُﺔ ﻫﻰ ﺛﻣﺭﺓُ اﻻﺧﺗﻼﻑ ﻭاﻟﻁﺎﻋ ُﺔ ﻫﻰ ﺛﻣﺭﺓُ اﻟﻣﺣﺑﺔ‪ ،‬ﻭﻫﺫا ﻣﻥ ﻋﻼﻣﺎﺕ اﻹﻳﻣﺎﻥ ﻛﻣﺎ‬
‫ﺃﺧﺑﺭﻧﺎ اﻟﻣﻌﺻﻭﻡ ﺑﻘﻭﻟﻪ (ﻻ ﻳﺅﻣﻥُ ﺃﺣ ُﺩﻛﻡ ﺣﺗﻰ ﻳُﺣﺏَّ ﻷﺧﻳﻪ ﻣﺎ ﻳُﺣﺏ ﻟﻧﻔﺳﻪ)‪.‬‬

‫ُﺣزﻥُ ﺃﻥ ﻧﺟﺩ ﺑﻌﺽ ﻣﻥ ﻳﻧﺗﺳﺑﻭﻥ ﺇﻟﻰ اﻟﺗﺻﻭﻑ‪ ،‬ﻳﻭﺟﻬﻭﻥ اﻹﺳﺎءﺓ ﻹﺧﻭاﻧﻬﻡ ﻋﻠﻰ ﺻﻔﺣﺎﺕ‬
‫ﻭﻣﻣﺎ ﻳ ِ‬
‫ﺩﻭﻥ‬
‫ﻏﻳﺭﻫﻡ ﺑﺎﻟﺻﻭﺕ ﻭاﻟﺻﻭﺭ ِﺓ َ‬
‫اﻟﻧﺕ‪ ،‬ﻓﻛﻡ ﻣﻥ ﺃﺻﺣﺎﺏ ﻧﻭاﻳﺎ ﺧﻳِّﺭﺓ ﻳﻧﺷﺭﻭﻥ ﻣﺎ ﻳﺧص اﻹﺧﻭاﻥ ﺃﻭ ِ‬
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‫ﺿﻭ َﻥ ﻷﻧﻔﺳِ ﻬﻡ ﻫﺫا اﻟﻔﻌﻝ ﺩﻭﻥ اﺳﺗﺋﺫاﻥ ﺃﺻﺣﺎﺏ اﻟﺷﺄﻥ‪ ،‬ﻭﻟﻭ ﻓُﻌِﻝ ﺑﻬﻡ ﻫﺫا‬ ‫اﻟﺭﺟﻭﻉ ﻷﺻﺣﺎﺑﻬﺎ‪ ،‬ﻓﻬﻝ ﻳﺭ َ‬
‫ﺃﺿﻌﺎﻑ ﻣﺎ‬ ‫َ‬ ‫ﻟﻐﺿﺑﻭا ﻷﻧﻔﺳﻬﻡ‪ ،‬ﻭﻟﻭ ﺭﺟﻊ ﻫﺅﻻء ﺇﻟﻰ ﺃﻧﻔﺳﻬﻡ ﻓﺗﺗﺑَّﻌﻭا ﻣﻌﺎﻳ َﺑﻬﺎ ﻟﻭﺟﺩﻭا ﻓﻳﻬﺎ ﻣﻥ اﻟﻌﻳﻭﺏ‬
‫ﺿ َّﻝ ﺇِ َﺫا اﻫْ َﺗ َﺩ ْﻳ ُﺗ ْﻡ﴾[‪ ]20‬ﻗﻳﻝ ﻓﻰ‬ ‫ﻳُﻧﻛﺭﻭﻧﻪ ﻋﻠﻰ اﻟﻧﺎﺱ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ َﻋ َﻠ ْﻳ ُﻛ ْﻡ ﺃَ ْﻧﻔُ َﺳ ُﻛ ْﻡ ﻻ َﻳﺿُﺭ ُﻛ ْﻡ َﻣﻥْ َ‬
‫ﺑﺻﻼﺡ‬
‫ِ‬ ‫ﻏﻳﺭﻙ ﻭﻓﻰ ﻧﻔﺳﻙ ﺑﻘﻳَّﺔ ﺗﺣﺗﺎﺝ ﺇﻟﻰ ﺇﺻﻼﺣِﻬﺎ‪ ،‬ﻭﻳﺗﻡ ﺻﻼ ُﺡ اﻟﻣﺟﺗﻣﻊ‬ ‫ﺗﻔﺳﻳﺭﻫﺎ‪ :‬ﻻ َﺗﻁﻠﺏْ ﺇﺻﻼ َﺡ ِ‬
‫ﺎﺱ ِﺑ ْﺎﻟ ِﺑﺭِّ‬
‫ُﻭﻥ اﻟ َّﻧ َ‬ ‫ْ‬
‫اﻟﻔﺭﺩ‪ ،‬ﻭﻗﺩ ﻋﺎﺗﺏ اﻟﻣﻭﻟﻰ ﻣﻥ اﺷﺗﻐ َﻝ ﻋﻥ ﺇﺻﻼﺡ ﻧﻔﺳﻪ ﺑﺈﺻﻼﺡ اﻟﻧﺎﺱ ﻓﻰ ﻗﻭﻟِﻪ ﴿ﺃَ َﺗﺄ ُﻣﺭ َ‬
‫ﻭﻥ﴾[‪.]19‬‬ ‫ﺎﺏ ﺃَ َﻓﻼ َﺗﻌْ ِﻘﻠُ َ‬ ‫َﻭ َﺗ ْﻧ َﺳ ْﻭ َﻥ ﺃَ ْﻧﻔُ َﺳ ُﻛ ْﻡ َﻭﺃَ ْﻧ ُﺗ ْﻡ َﺗ ْﺗﻠُ َ‬
‫ﻭﻥ ْاﻟ ِﻛ َﺗ َ‬

‫ً‬
‫ﻋﻼﻧﻳﺔ‬ ‫ﻭﻋﻥ اﻟﺳﻳﺩﺓ ﺃﻡ اﻟﺩﺭﺩاء ﺭﺿﻰ هللا ﻋﻧﻬﺎ ﺃﻧﻬﺎ ﻗﺎﻟﺕ (ﻣﻥ ﻭﻋظ ﺃﺧﺎﻩ ﺳﺭَّ ا ﻓﻘﺩ زاﻧﻪ ﻭﻣﻥ ﻭﻋظﻪ‬
‫ﻧﺻﺣﻪ)‬ ‫َ‬ ‫ﻧﺻﺣﻪ ﺳ ًّﺭا ﻓﻘﺩ‬
‫َ‬ ‫ﻓﺿﺣﻪ ﻭﻣﻥ‬
‫َ‬ ‫أل ﻓﻘﺩ‬ ‫ﻓﻘﺩ ﺷﺎﻧﻪ)[‪ ]12‬ﻛﻣﺎ ﻗﺎﻝ ﺑﻌﺿﻬﻡ (ﻣﻥ ﻧﺻ َﺢ ﺃﺧﺎﻩ ﻓﻰ ﻣ ٍ‬
‫ﺑﺳﺗﺭ ﺑﻌﺿﻧﺎ اﻟﺑﻌﺽ‪ ،‬ﻭﻋﻥ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﺃﻧﻪ ﻗﺎﻝ ( َﻣﻥْ‬ ‫ِ‬ ‫ﻭﻟﻘﺩ ﺃﻭﺻﺎﻧﺎ اﻟﺣﺑﻳﺏ ﺻﻠﻭاﺕ هللا ﻋﻠﻳﻪ‬
‫ِﻥ َﻓ َﻛﺄ َ َّﻧ َﻣﺎ اﺳْ َﺗﺣْ َﻳﺎ َﻣ ْﻭءُﻭ َﺩ ًﺓ ﻣِﻥْ َﻗﺑ ِْﺭ َﻫﺎ)[‪ ]11‬ﻭﺭﺿﻰ هللا ﻋﻥ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ ﺣﻳﺙ ﻗﺎﻝ‪:‬‬
‫َﺳ َﺗ َﺭ َﻋ ْﻭ َﺭ َﺓ ﻣ ُْﺅﻣ ٍ‬
‫ﻙ ﻓﻰ ا ْﻧﻔ َِﺭاﺩِﻯ‬
‫َﺗ َﻌﻣَّﺩﻧﻰ ِﺑ ُﻧﺻْ ِﺣ َ‬
‫ﺎﺱ َﻧ ْﻭﻉ‬‫َﻓﺈِﻥَّ اﻟﻧﺻْ َﺢ َﺑﻳ َْﻥ اﻟ َّﻧ ِ‬
‫ْﺕ َﻗ ْﻭﻟِﻰ‬
‫ﺻﻳ َ‬‫َﻭﺇﻥْ َﺧﺎﻟَ ْﻔﺗﻧِﻰ َﻭ َﻋ َ‬
‫َﻭ َﺟ ِّﻧ ْﺑﻧِﻰ اﻟﻧﺻﻳﺣـ َﺔ ﻓﻰ اﻟﺟﻣﺎﻋﺔ‬
‫اﻟﺗﻭﺑﻳﺦ ﻻ ﺃﺭﺿﻰ اﺳﺗﻣﺎﻋﻪ‬
‫ِ‬ ‫ﻣﻥ‬
‫َﻓﻼَ َﺗﺟْ َزﻉْ ﺇ َﺫا ﻟَ ْﻡ ُﺗﻌْ َﻁ َﻁﺎ َﻋﺔ‬

‫ﻋز ﻭﺟ َّﻝ اﻟﻁﻔﻝ ﻟﻘﺑﻭﻝ اﻟﺗﻌﻠﻳﻡ ﻭﻗﻳﻝ اﻟﺗﻌﻠﻳﻡ‬ ‫ﻭﻋﻥ ﺩﻭﺭ ﺗﺭﺑﻳﺔ اﻟﻧﺷﺄ ﻓﻰ ﺑﻧﺎء ﻣﺟﺗﻣﻊ ﺳﻠﻳﻡ ﻫﻳَّﺄ َ اﻟﻣﻭﻟﻰ َّ‬
‫ﻓﻰ اﻟﺻﻐﺭ ﻛﺎﻟﻧﻘش ﻓﻰ اﻟﺣﺟﺭ‪ ،‬ﻭﻗﺩ ﺃﻭﺻﺎﻧﺎ ﺣﺑﻳﺑﻧﺎ اﻟﻣﺻﻁﻔﻰ ﺑﺎﻟﻌﻧﺎﻳﺔ ﺑﺗﺭﺑﻳﺔ ﺃﺑﻧﺎﺋﻧﺎ ﻓﻘﺎﻝ ﴿ﺃَ ِّﺩﺑُﻭا‬
‫ﺁﻥ‬ ‫ﺙ‪َ :‬ﻋﻠَﻰ ﺣُﺏِّ َﻧ ِﺑ ِّﻳ ُﻛ ْﻡ‪َ ،‬ﻭﺣُﺏِّ ﺃَﻫْ ِﻝ َﺑ ْﻳ ِﺗﻪِ‪َ ،‬ﻭ َﻋﻠَﻰ ﻗ َِﺭا َء ِﺓ ْاﻟﻘُﺭْ ِ‬
‫ﺁﻥ‪َ ،‬ﻓﺈِﻥَّ َﺣ َﻣﻠَ َﺔ ْاﻟﻘُﺭْ ِ‬ ‫ﺎﻝ َﺛﻼَ ٍ‬
‫ﺻ ٍ‬‫ﺃَ ْﻭﻻَ َﺩ ُﻛ ْﻡ َﻋﻠَﻰ ِﺧ َ‬
‫هللا َﻳ ْﻭ َﻡ ﻻَ ظِ َّﻝ ﺇِﻻَّ ظِ ﻠ ُﻪ َﻣ َﻊ ﺃَ ْﻧ ِﺑ َﻳﺎ ِﺋ ِﻪ َﻭﺃَﺻْ ِﻔ َﻳﺎ ِﺋ ِﻪ﴾ َﻓ َﻬﻼَّ ﺃﺧﺫ ُﺗﻡ ﻫﺫﻩ اﻟﻭﺻﻳﺔ ﻓﻰ ﺃﻏﻠﻰ ﻣﺎ ﻋﻧﺩﻛﻡ‪،‬‬ ‫ﻓِﻰ ظِ ِّﻝ ِ‬
‫ﺃﺭﻯ ﺃﺑﻧﺎ ًء ﺗﺭﻋﺭﻋﻭا ﻓﻰ ﺑﻳﺕ ﻋﺎﻣﺭ ﺑﺎﻟﻣﺣﺑﺔ ﻭﻟﻡ ﻳﺗﻌﻬَّﺩﻫﻡ ﺁﺑﺎﺅﻫﻡ ﺑﺫﻟﻙ‪ ،‬ﻧﺳﻭا ﺃﻥ ﻳُﺭﺿِ ﻌﻭﻫﻡ ﻫﻭﻯ ﺁﻝ‬
‫ﺃﺣﻣﺩ‪ ،‬ﻧﺳﻭا ﺃﻥ ﻣﻥ ﻳﻌﻳشُ ﺣﻭﻟ َﻬﻡ ﻗﺩ ﺗﺩ َّﻧﺳﻭا ﺑﺄﻓﻛﺎﺭ اﻟﻣﻧﻛﺭﻳﻥ‪ ،‬ﻧﺳﻭا ﺃﻥ ﺣﻭﻟﻬﻡ ﻛﺛﻳﺭ ﻣﻥ اﻟﻣﻧﺣﺭﻓﻳﻥ‪.‬‬

‫ﻭﻟﻘﺩ ﺃﻭﺻﻳ ُﺗﻛﻡ ﺳﺎﺑﻘﺎ ﺑﻝ ﺃﻭﺻﺎﻛﻡ ﺳﻳﺩﻯ ﻭﻣﻭﻻﻯ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﺑﺗﺭﺑﻳﺔ اﻟﻧﺷﺄ ﻭاﻻﻫﺗﻣﺎﻡ ﺑﻬﻡ ﻷﻧﻬﻡ‬
‫ﻋﺻﺏُ اﻷﻣﺔ‪ ،‬ﻓﻠﻳﻧظﺭْ ﻛﻝ ﻭاﻟﺩ ﻭﻭاﻟﺩﺓ ﻭﻛﻝ ﻣﺭﺏ ﻓﺎﺿﻝ ﺇﻟﻰ ﻫﺫا اﻟﺣﺩﻳﺙ ﺑﻌﻳﻥ اﻻﻋﺗﺑﺎﺭ‪ ،‬ﻭﻳﺭاﻋﻰ‬
‫ﻭﺻﻳﺔ اﻟﺣﺑﻳﺏ ﻓﻰ ﺗﺭﺑﻳﺔ ﺃﺑﻧﺎﺋﻪ‪.‬‬

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 ‫اﻟﺣﺿﻭﺭ اﻟﻛﺭﻳﻡ ‪..‬‬

‫ﻣﺣﺽ اﻟﻣﺣﺑﺔ ﻭاﻟﺻﻔﺎ‪ ،‬ﻭﺑﺗﻌﻣﻳﺭ اﻷﻭﻗﺎﺕ ﺑﺎﻷﻭﺭاﺩ‪،‬‬ ‫ِ‬ ‫ﻟﻘﺩ ﺃﻭﺻﺎﻧﺎ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺑﺄﻥ ﻧﻧﻬﻝ ﻣﻥ‬
‫ﻭﻟﻳﻥ اﻟﻘﻭﻝ ﻓﻰ ﺣﺿﻭﺭ اﻟﺻﺎﻟﺣﻳﻥ‪ ،‬ﻭﻧﻬﺎﻧﺎ ﻋﻥ اﻟﺗﺩﺧﻝ ﻓﻰ ﺷﺋﻭﻥ اﻵﺧﺭﻳﻥ‪ ،‬ﻷﻥ اﻟﻠﺳﺎﻥ ﺳﺑﻊ ﻋﻘﻭﺭ‪،‬‬ ‫ِ‬
‫ﻣﻧﺎﺧﺭﻫﻡ ﺇﻻ ﺣﺻﺎﺋﺩ ﺃﻟﺳﻧﺗﻬﻡ‪ ،‬ﻭ َﺑﺷ َﺭ ﻣﻥ ﺭﺿﻊ ﻫﻭﻯ ﺁﻝ ﺃﺣﻣﺩ ﺑﺄﻥ‬ ‫َّ‬ ‫ِ‬ ‫ﻭﻫﻝ ﻳﻛﺏ اﻟﻧﺎﺱ ﻓﻰ اﻟﻧﺎﺭ ﻋﻠﻰ‬
‫ﺛﻣﺎﺭ ﻫﺫﻩ اﻟﺭﺿﺎﻋﺔ ﻭﺭاﺛﺔ اﻟﺭﺣﻣﺔ ﻭاﻟﺻﻔﺎ‪ ،‬ﺑﻝ ﺃﻳﻥ ﺃﻧﺗﻡ ﻣﻥ ﻫﺫﻩ اﻟﻭﺻﺎﻳﺎ ﻭاﻟﻣﻭاﻋظ اﻟﺗﻰ ﺃﻛﺭﻣﻧﺎ ﺑﻬﺎ‬ ‫َ‬
‫ُﻭﻥ ِﺑ ْﺎﻟ َﻣﻌْ ﺭُﻭﻑِ َﻭ َﺗ ْﻧ َﻬ ْﻭ َﻥ َﻋ ِﻥ ْاﻟ ُﻣ ْﻧ َﻛ ِﺭ‬‫ﺎﺱ َﺗﺄْ ُﻣﺭ َ‬ ‫هللا ﺗﻌﺎﻟﻰ ﻭﻭﺻﻔﻧﺎ ﻓﻘﺎﻝ ﴿ ُﻛ ْﻧ ُﺗ ْﻡ َﺧﻳ َْﺭ ﺃ ُ َّﻣ ٍﺔ ﺃ ُ ْﺧ ِﺭ َﺟ ْ‬
‫ﺕ ﻟِﻠ َّﻧ ِ‬
‫ﻭﻥ ِﺑ َّ ِ‬
‫ﺎهلل﴾[‪.]11‬‬ ‫َﻭ ُﺗ ْﺅ ِﻣ ُﻧ َ‬

‫ﺑﺄﻫﻝ‬
‫ِ‬ ‫ْ‬
‫ﻭﺻﻔﺕ ﻧﻔ َﺳﻬﺎ‬ ‫ﺕ‬‫ﺷﺭﻯ ﻓﻰ ﻫﺫا اﻟزﻣﺎﻥ ﺩا ُء اﻟﺗﻛﻔﻳﺭ اﻟﻣﺻﺣﻭﺏ ﺑﺎﻟﻌُﻧﻑ ﻣﻥ ﻗﺑﻝ ﺟﻣﺎﻋﺎ ٍ‬ ‫ﻟﻘﺩ اﺳ ْﺗ َ‬
‫اﻟﺳ َّﻧ ِﺔ ﻭاﻟﺟﻣﺎﻋﺔ‪ ،‬ﺃﻭ ﻣﺎ ﻳُﺳﻣَّﻰ ﺑﺎﻟﺗﻛﻔﻳﺭﻳﻳﻥ‪ ،‬ﻓﻛ َّﻔﺭﻭا اﻟﺣ َّﻛﺎ َﻡ اﻟﻣﺳﻠﻣﻳﻥ ﻷﻧﻬﻡ ﻟﻡ ﻳﺣﻛﻣﻭا ﺑﻣﺎ ﺃﻧزﻝ هللاُ‬
‫ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻛ َّﻔﺭﻭا اﻟﻌﻠﻣﺎ َء اﻟﻣﺳﻠﻣﻳﻥ ﻷ َّﻧﻬﻡ ﺃﻧﻛﺭﻭا ﻋﻠﻳﻬﻡ ﺃﻓﻌﺎﻟﻬﻡ‪ ،‬ﻭﻛ َّﻔﺭﻭا ﻋﺎ َّﻣ َﺔ اﻟﻣﺳﻠﻣﻳﻥ ﻷ َﻧﻬﻡ ﺭﺿﻭا‬
‫ﺑﻐﻳﺭ ﻣﺎ ﺃﻧزﻝ هللا ُ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻛﺄﻥَّ اﻟﺗﺎﺭﻳ ُﺦ ﻳُﻌﻳ ُﺩ ﻧﻔ َﺳﻪ‪.‬‬
‫ﺑﺄﻥ ﻳُﺣﻛﻣﻭا ِ‬

‫ﻠﻬ ُﻡ ﺣﺎﺩﺛ َﺔ اﻟﺧﻭاﺭﺝ ﻣﻊ اﻹﻣﺎﻡ ﻋﻠﻰ ﻛﺭَّ ﻡ هللا ﻭﺟﻬﻪ ﻟﻣﺎ ﻗﺎﻟﻭا (ﻻ ﺣُﻛ َﻡ ﺇﻻ هلل) ﻓﻘﺎﻝ (ﻛﻠﻣﺔ ﺣﻕ‬ ‫ﻭ َﻧﺳ َﺗ ِ‬
‫ﺃﻋﻣﺎﺭﻫﻡ ﻓﻰ‬
‫َ‬ ‫ﻟﺭﺟﺎﻝ ﺃﻓﻧﻭا‬
‫ٍ‬ ‫ﺕ‬‫ﻳُﺭاﺩ ﺑﻬﺎ ﺑﺎﻁﻝ) ﻭﺃ َّﺩﻯ ﻫﺫا ﺑﻬﺅﻻء ﺇﻟﻰ ﺇﺭاﻗ ِﺔ ﺩﻣﺎ ِء اﻷﺑﺭﻳﺎء ﻭﺇﺣﺭاﻕ ﻣﻘﺎﻣﺎ ٍ‬
‫اﻟﺩﻋﻭ ِﺓ ﺇﻟﻰ هللا ﺗﻌﺎﻟﻰ ﻭﺇﺻﻼﺡ ﺷﺄﻥ اﻷﻣَّﺔ‪ ،‬ﻣُﻧﺗﻬﻛﻳﻥ ﺣُﺭﻣ َﺔ اﻟﻣﻭﺕ‪ ،‬ﻭﻗﺩ اﻧﺳﺎﻕ ﻫﺅﻻء ﻭﺭاء ﻓﻛﺭ ٍﺓ‬
‫ﻟﻠﻘﻭﺓ‪ ،‬ﻭﺑﺄﻥَّ اﻟﻘﻭﻯ ﻫﻭ اﻟﺫﻯ ﻳُﺳﻣﻊ ﻣﻧﻪ ﻭﻳُﺧﺷﻰ ﺟﺎﻧﺑُﻪ‪ ،‬ﻣﻔﺳِّﺭﻳﻥ ﺁﻳﺎﺕ اﻟﻛﺗﺎﺏ‬ ‫َّ‬
‫اﻟﺣﻕ اﻟﻳﻭﻡ َّ‬ ‫ﻣُﻘﺗﺿﺎﻫﺎ ﺃﻥ‬
‫ﻋﻠﻰ ﻫﻭاﻫﻡ ﻣﻥ ﻏﻳﺭ ﻋﻠﻡ ﺑﺎﻟﺗﻔﺳﻳﺭ ﻭﻣﺎ ﻳﻧﺑﻐﻰ ﺃﻥ ﻳﺗﺳﻠَّﺢ ﺑﻪ اﻟﻣﻔﺳِّﺭ ﻣﻥ اﻟ َّﺗﺿﻠﻊ ﻓﻰ ﻋﻠﻭﻡ اﻟﺷﺭﻳﻌﺔ‬
‫ﻭﻋﻠﻭﻡ اﻟﻌﺭﺑﻳﺔ اﻟﺫﻳﻥ ﺑﺩﻭﻧﻬﻣﺎ ﻻ ﻳﺄﻣﻥُ اﻟﻣﺭ ُء ﻣﻥ اﻟﺧﻁﺄ ﻓﻰ ﻓﻬﻡ ﻣﻌﺎﻧﻰ اﻟﻘﺭﺁﻥ‪ ،‬ﻓ َﻳﺿ َّﻝ ﻫﻭ ﻭﻳُﺿِ ّﻝ‬
‫ﻏﻳﺭﻩ‪ ،‬ﻭﻫﺫﻩ اﻟﺟﻣﺎﻋﺔ ﻫﻰ اﻟﺗﻰ اﺳ َﺗﻌْ ﺩَﺕ ﻋﻠﻳﻧﺎ اﻟﻐﺭﺏ ﺑﻣﺎ ﺗﺟﻧﺢ ﺇﻟﻳﻪ ﻣﻥ اﻟﻌﻧﻑ ﻭاﻟﺗﻌ ّﺩﻯ‪ ،‬ﻓﺗﻌﻁﻳﻬﻡ‬ ‫َ‬
‫اﻟﻣﺳﻭِّ ﻏﺎﺕ ﻟﺗﺧﺭﻳﺏ ﺑﻼﺩﻧﺎ ﻭﻓﺭﺽ اﻟﻌﻘﻭﺑﺎﺕ ﻋﻠﻳﻧﺎ ﻭﺳ ِّﺩ ﻛﻝ اﻟﺳﺑﻝ اﻟﺗﻰ ﺗﺅﺩﻯ ﺇﻟﻰ ﺗﻘﺩﻣﻧﺎ ﻭﺭﻓﻌﺗﻧﺎ‪.‬‬

‫اﻟﻭﺻﺎﻳ َﺔ ﻋﻠﻰ‬
‫ﺗﺗﺩﺛﺭ ﺑﺎﻟﺩﻳﻥ ﻭﺗ َّﺩﻋﻰ ِ‬‫ّ‬ ‫ﻭﻧﺣﻥ ﻫﺎﻫﻧﺎ ﺑﻳﻥ ﺟﻣﺎﻋﺗﻳﻥ ﻣﺗﻁﺭَّ ﻓﺗﻳﻥ‪ ،‬ﻫﺫﻩ اﻟﺟﻣﺎﻋﺔ اﻟﺗﻰ‬
‫اﻟﻣﺳﻠﻣﻳﻥ‪ ،‬ﻭﻓﺋ ٍﺔ ﺃﺧﺭﻯ ﺳﺎﺩﺭﺓ ﻓﻰ ﻫﻭاﻫﺎ ا َّﺗﺑﻌﺕ ﺳﺑﻳﻝ اﻟﻐﻰ‪ ،‬ﺑﺩﻋﻭﻯ اﻟﺗﺣﺿﺭ ﻭاﻻ ِّﺗﺑﺎﻉ اﻷﻋﻣﻰ‬
‫ﻟﻣﺳﺎﻭئ اﻟﺣﺿﺎﺭﺓ اﻟﻐﺭﺑﻳﺔ‪ ،‬ﻓﺿﻌﻑ ﻋﻧﺩﻫﺎ اﻟﻭازﻉ اﻟﺩﻳﻧﻰ‪ ،‬ﻓﻠﺟﺄﺕ ﻟﺗﻌﺎﻁﻰ اﻟﻛﺣﻭﻝ ﻭاﻟﻣﺧﺩﺭاﺕ ﻭﻫﺫﻩ‬
‫ﺕ ﻧﺳﻳﺞ اﻟﻣﺟﺗﻣﻊ‪ ،‬ﻓﺄﺻﺑﺢ ﻭاﻫﻳﺎ ﻻ ﻳﺗﻳﺳَّﺭ ﻣﻌﻪ ﺭﻗﻰ ﻭﻻ‬ ‫ﺃﻡ اﻟﻛﺑﺎﺋﺭ‪ ،‬ﻓزاﺩ ﻣﻌ َّﺩ ُﻝ اﻟﺟﺭاﺋﻡ اﻟﺗﻰ َﻫ َﺗ َﻛ ْ‬
‫ﺗﻁﻭﺭ‪ ،‬ﻓﻳُﺣﻛﻡ ﻋﻠﻰ اﻟﺑﻠﺩ ﺃﻥ ﻳظﻝ ﻓﻰ اﻟﺣﺿﻳﺽ‪ ،‬ﻭاﻧﺗﺷﺭﺕ اﻟﺑﻁﺎﻟﺔ ﻭﻫﻰ ﺩاء ﻋﺿﺎﻝ ﻭﻛﻡ ﻣﻥ ﺷﺑﺎﺏ‬
‫ﺗﻧﺎﻫﺑﺗﻬﻡ ﺃﻳﺩﻯ اﻟﺑﻁﺎﻟﺔ ﻓﻠﺟﺄﻭا ﺇﻟﻰ اﻟﺟﺭﻳﻣﺔ ﺃﻭ ﻗﻌﺩﻭا ﺑﺎﻟﻁﺭﻳﻕ ﻳﺗﻌﺭَّ ﺿﻭﻥ ﻷﻋﺭاﺽ اﻟﻣﺳﻠﻣﻳﻥ ﻭﻳﻬﺗﻛﻭﻥ‬
‫اﻷﻋﺭاﺽ‪ ،‬ﺃﻭ ﻳﺭﺗﺎﺩﻭﻥ ﺃﻣﺎﻛﻥ اﻟﻠﻬﻭ ﻭاﻟﺧﻼﻋﺔ اﻟﺗﻰ ﺗﺳﻠﺏ ﺃﻧﻔ َﺳﻬﻡ ﻣﺣﺎﺳ َﻧﻬﺎ‪ ،‬ﻛﻣﺎ ﺃﻥَّ اﻧﺷﻐﺎﻝ اﻵﺑﺎء ﻋﻥ‬

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‫ﺃﺑﻧﺎﺋﻬﻡ ﺑﺎﻟﺳﻔﺭ ﻓﻰ ﻁﻠﺏ اﻟﻣﻌﺎش ﻗﺩ ﺗﺭﻙ اﻷﺳﺭﺓ ﻣﻥ زﻭﺟﺔ ﻭﺃﺑﻧﺎء ﺑﻼ ﺭﻗﻳﺏ ﻳﻘﻭﻡ ﻋﻠﻳﻬﻡ‪ ،‬ﻭﻻ ﻫﺎ ٍﺩ‬
‫ﻏﻳﺭﻫﻡ‪ ،‬ﻭﻻ ﻳﺧ َﻔﻰ ﻋﻠﻳﻧﺎ ﺃﻥ ﻛﻼ اﻟﺟﻣﺎﻋﺗﻳﻥ ﻳﺗﻡ اﺧﺗﺭاﻗُﻬﺎ ﻣﻥ ﻗﺑﻝ ﺃﻋﺩاء‬ ‫َ‬ ‫ﻳﻬﺩﻳﻬﻡ ﻓﻳﻔﺳِ ﺩﻭﻥ ﻭﻳﻔﺳﺩﻭﻥ‬
‫اﻹﺳﻼﻡ ﻋﻠﻰ اﺧﺗﻼﻑ ﻣﻠﻠِﻬﻡ‪ ،‬ﻭاﻟﻛﻔ ُﺭ ﻣﻠَّﺔ ﻭاﺣﺩﺓ‪ ،‬ﻓﻳزﻳِّﻧﻭﻥ ﻟﻬﻡ اﻟﺑﺎﻁﻝ ﺣﺗﻰ ﻳﺣﺳﺑﻭﻩ ﻣﻥ اﻟﺣﻕ‪،‬‬
‫ﻭﺗﺧﺭﻳﺑﻬﺎ‪ ،‬ﻛﻣﺎ ﻧﺷﻬﺩ ﻓﻰ ﻛ ِّﻝ ﻗﻁﺭ ﻋﺭﺑﻰ ﻣﻥ اﻧﻔﺭاﻁﺎ ً ﻟألﻣﻥ ﻭاﻋﺗﺩا ًء‬
‫ِ‬ ‫ﻭﻳﺣﻣﻠﻭﻧﻬﻡ ﻋﻠﻰ ﻣﻌﺎﺩا ِﺓ ﺃﻭﻁﺎﻧﻬﻡ‬
‫ﻋﻠﻰ اﻷﻋﺭاﺽ ﻭﺗﺭﻫﻳﺑﺎ ً ﻟﻠﻧﺎﺱ ﻭﺗﺧﺭﻳﺑﺎ ً ﻟﻠﻣﻣﺗﻠﻛﺎﺕ ﻭﻧﺣﻥ اﻟﺧﺎﺳﺭﻭﻥ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ‪..‬‬

‫ﻣﺭﺕ اﻟﺳﻧﻭﻥ ﻭاﻟﺫﻛﺭﻯ ﺗﺗﻭاﻟﻰ ﻟإلﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﻭاﻧﺗﻘﻰ ﻟﻧﺎ اﻟﺷﻳﺦ ﻛﻧزا ﻣﻥ ﻧﻔﺎﺋﺱ اﻟﺩﺭ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ‬
‫ﻣﻧﺎ ﺇﻻ اﻟﺗﻭاﻧﻰ ﻭﻟﻡ ﻳﻛﻥ ﻣﻥ ﺷﻳﻣﺗﻪ اﻟﻌﺗﺏ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻧﻪ ﺇﻻ ﺳﺧﺎء اﻟﻛﻑ‪ ،‬ﻭﻟﻭ ﺭﻋﻳﻧﺎﻫﺎ ﺑﺎﻟﺗﺩاﺭﺱ ﻛﻣﺎ‬
‫ﺃَ َﻣ َﺭ َﻧﺎ ﻣﺭاﺭا ﻟﺟﻧﻳﻧﺎ ﻣﻧﻬﺎ ﺛﻣﺎﺭا ﻳﺎﻧﻌﺔ‪ ،‬ﻧﻬﺗﺩﻯ ﺑﻬﺎ ﻓﻰ ﺣﻭاﻟﻙ اﻷﻣﻭﺭ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ ‪:‬‬
‫ﺿﺎ ُء ِﺑ َﻬﺎ ْاﻟ َﺣ َﻭاﻟِ ُ‬
‫ﻙ ﻣِﻥْ ﻋ َُﺟﺎ ٍ‬
‫ﺏ‬ ‫ُﺗ َ‬
‫ِﻟ َﺗ ْﻬ ِﺩ َﻳ ُﻛ ْﻡ ﺇِ َﺫا َﻣﺎ اﻟﻠَّ ْﻳ ُﻝ َﺟﻥَّ‬

‫ﻛﻣﺎ ﻧﺟﺩﻩ ﻟﻡ ﻳﻛﺗﻑِ ﺑﺎﻟﺗﺩاﺭﺱ ﺑﻝ ﻁﺎﻟﺑﻧﺎ ﺑﺎﻟﻔﻘﻪ ﻓﻳﻬﺎ ﻓﻘﺎﻝ ‪:‬‬

‫َﻭ َﺣﻳ ُ‬
‫ْﺙ َﻋﻠِﻣْ ُﺗ ْﻡ ِﻓ ْﻘ َﻬ َﻬﺎ َﻓﻬ َ‬
‫ْﻰ ﺣُﺟَّ ﺔ‬
‫ْﺙ َﺟ ِﻬ ْﻠ ُﺗ ْﻡ َﻋ ْﻭ َﺭ ًﺓ َﺗﺳْ ُﺗﺭُﻭ َﻧ َﻬﺎ‬
‫َﻭ َﺣﻳ ُ‬

‫ﺕ اﻟﻔﻘﻪ ﻣﻧﻬﺎ ﺇﻻ ﻋﻥ ﺩﺭاﺳﺔ ﻣﺳﺗﻔﻳﺿﺔ ﻻ ﻗﺭاءﺓ ﻋﺎﺑﺭ ﻣﺳﺗﻌﺑﺭ‪ ،‬ﻭﻫﺎ ﻧﺣﻥ ﻧﺭاﻩ ﻳﺭﺳﻡ ﻟﻧﺎ ﺃﻭﻝ‬‫ﻭﻟﻡ ﻳﺄ ِ‬
‫اﻟﻁﺭﻳﻕ ﻓﻰ اﻟﻔﻘﻪ ﺑﻘﻭﻟﻪ‪:‬‬
‫ﺁﻥ ﻋِ ْﻠﻣِﻰ‬
‫َﻭ َﻣﻥْ َﻳ ْﻧﺳِ ﺏْ ﺇِﻟَﻰ ْاﻟﻘُﺭْ ِ‬
‫َﻭﺃَ ْﻗﻭاﻟِﻰ ُﻳﻔِﻳ ُﺩ َﻭ َﻳﺳْ َﺗﻔِﻳ ُﺩ‬

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‫ﻓﻔﻰ اﻟﻘﺭﺁﻥ ﺗﺧﻠﻳص اﻟﺭﻗﺎﺏ‪ ،‬ﻭﻗﺩ ﺃﻭﺿﺢ ﻟﻧﺎ اﻹﻣﺎﻡ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻁﺭﻳﻕ اﻟﻔﻘﻪ (ﻋﻥ ﻁﺭﻳﻕ اﻟﺳﻧﺩ‪،‬‬
‫ﻭاﻟﺑﻌﺩ ﻋﻥ اﻟﻬﻭﻯ‪ ،‬ﻭاﻟﻘﻭﻝ ﺑﺎﻟﺭﺃﻯ) ﻭﻋﺩﻡ اﻟﺗﻌﻠﻝ ﺑﺄﻥ ﻛﻝ ﺷﺧص ﻟﻪ ﻣﺭﺁﺗﻪ اﻟﺗﻰ ﻳﺭﻯ ﺑﻬﺎ اﻟﻣﻌﺎﻧﻰ‪.‬‬

‫ﻭﻟﻭ ﺗﺄﻣﻠﻧﺎ ﻓﻳﻣﺎ ﺗﺭﻛﻪ ﻟﻧﺎ ﻣﻥ ﺗﺭاﺙ ﺃﻳﺿﺎ ﻟِ ُﻳ َﻌﺭِّ ْﻓﻧﺎ ﻣﺩﻯ ﺣﺭﺻﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺭﻧﺎ‪ ،‬ﻓﻧﺟﺩﻩ ﺟﻣﻊ ﻛﺗﺎﺑﻳﻪ‬
‫(ﺗﺑﺭﺋﺔ اﻟﺫﻣﺔ ﻭﺇﻧﺗﺻﺎﺭ ﺃﻭﻟﻳﺎء اﻟﺭﺣﻣﻥ) ﻭﺃﺷﺎﺭ ﻓﻳﻬﻣﺎ ﺇﻟﻰ ﻣﻥ ﻳﺟﺏ ﺃﻥ ﻧﺳﺗﻧﺩ ﺇﻟﻳﻬﻡ‪ ،‬ﻭﻋﻥ اﻟﻘﺭﺁﻥ ﺃﻭﺿﺢ‬
‫ﻟﻧﺎ ﻗﻧﻭاﺗﻪ اﻟﺗﻰ ﻧﺳﺗﻘﻳﻪ ﻣﻧﻬﺎ ‪-‬ﺩﻭﻥ اﻟﺗﻔﺳﻳﺭ ﺑﺎﻟﻬﻭﻯ‪ -‬ﻭاﻟﺭﺟﻭﻉ ﺇﻟﻰ ﺃﻣﺎﺟﺩ اﻷﻋﻼﻡ ﻟﻧﺳﺗﻧﺩ ﺇﻟﻰ ﺃﻗﻭاﻟﻬﻡ ﻓﻰ‬
‫ﻛﺗﺎﺏ هللا ﻭﻣﺎ ﺃﺷﺎﺭﻭا ﺑﻪ ﻣﻥ ﺣﻘﺎﺋﻕ ﻭﺩﻗﺎﺋﻕ ﺟﻠّﺕ ﻋﻥ اﻷﻓﻬﺎﻡ‪.‬‬

‫ﻓﻣﻥ ﻗﺎﻝ ﻓﻰ اﻟﻘﺭﺁﻥ ﻗﻭﻻً ﻳﻭاﻓﻕ ﻫﻭاﻩ‪ ،‬ﻭﻟﻡ ﻳﺄﺧﺫﻩ ﻋﻥ ﺃﺋﻣﺔ اﻟﺳﻠﻑ ﻭﺃﺻﺎﺏ ﻓﻘﺩ ﺃﺧﻁﺄ‪ ،‬ﻟﺣﻛﻣﻪ ﻋﻠﻰ‬
‫اﻟﻘﺭﺁﻥ ﺑﻣﺎ ﻻ ﻳﻌﺭﻑ ﺃﺻﻠﻪ‪ ،‬ﻭﻻ ﻳﻘﻑ ﻋﻠﻰ ﻣﺫاﻫﺏ ﺃﻫﻝ اﻷﺛﺭ ﻭاﻟﻧﻘﻝ ﻓﻳﻪ‪.‬‬

‫ﻭﻛﻡ ﺣﺫﺭﻧﺎ ﻣﻥ اﻟﻬﻭﻯ ﻭاﻟﺧﻭﺽ ﻓﻘﺎﻝ (ﻓﻔﻳﺋﻭا ﻓﺎﻟﻬﻭﻯ ﺃﻫﻭﻯ ﻛﺛﻳﺭا) ﻭﻗﺎﻝ ﺃﻳﺿﺎ (ﻓﻬﺫﻯ ﻻ ﻳﺟﻭز‬
‫اﻟﺧﻭﺽ ﻓﻳﻬﺎ)‪.‬‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫اﻟﺗﻐﻳﻳﺭ‬
‫َ‬ ‫ﻳﺷﻬﺩ اﻟﻌﺎﻟﻡ اﻟﻳﻭﻡ ﺃﻭﻟﻰ اﻟﺧﻁﻰ ﻓﻰ ﺳﺑﻳﻝ اﻟﺗﻐﻳﻳﺭ ﻧﺣﻭ ﺗﺣﻘﻳﻕ اﻷﻓﺿﻝ‪ ،‬ﻭاﻟﺑﻌﺽ ﻻ ﻳﺳﺗﻭﻋﺏ‬
‫ﺑﻝ ﻳﺧﺎﻓﻪ ﻭﻳﺧﺷﺎﻩ‪ ،‬ﻭﻳﺭﻯ ﻓﻳﻪ ﺧﺭﻭﺟﺎ ً ﻋﻥ ﺩاﺋﺭﺓ اﻻﺗزاﻥ ﻭاﻻﺳﺗﻘﺭاﺭ‪ ،‬ﻭﻣﺧﺎﻁﺭﻩ ﻏﻳﺭ ﻣﺄﻣﻭﻧﺔ‪ ،‬ﺇﻥ‬
‫ﻧﺧﻁﻭ ﻧﺣﻭ ﻣﺳﺗﻘﺑﻝ ﻣﺷﺭﻕ ﻭﺟﺏ ﻋﻠﻳﻧﺎ‬ ‫َ‬ ‫اﻟﺗﻐﻳﻳﺭ ﻳﺣﺗﺎﺝ اﻟﻰ اﻟﺛﻘﺔ ﺑﺎﻟﻧﻔﺱ ﻭﺑﺎﻵﺧﺭﻳﻥ‪ ،‬ﻭﺇﺫا ﺃﺭﺩﻧﺎ ﺃﻥ‬
‫ﻭﺑﻛﻝ ﻋزﻡ ﻭﺛﺑﺎﺕ ﺃﻥ ﻧﻌﻣﻝ ﺑﻛﻝ ﺟﺩ ﻭﺇﺻﺭاﺭ‪ ،‬ﻟﻼﻧﺗﻘﺎﻝ ﻣﻥ ﻣﺭﺣﻠﺔ اﻟﺗﺧﻠﻑ ﻭاﻟﺗﺑﻌﻳﺔ ﺇﻟﻰ ﻣﺭﺣﻠﺔ اﻟﻭﺣﺩﺓ‬
‫ﻭﺗﻁﺑﻳﻕ ﻭﺗﺭﺳﻳﺦ ﻣﻧﻬﺞ اﻟﻌﺩﻝ ﻭاﻹﺣﺳﺎﻥ‪.‬‬

‫ﺇﻥ ﺃﻣﺗﻧﺎ اﻹﺳﻼﻣﻳﺔ ﺑﻛ ِّﻝ ﻣﺎ ﺗﻣﺗﻠﻛﻪ ﻣﻥ ﺛﺭﻭاﺕ ﻭﻣﻭاﺭﺩ اﻗﺗﺻﺎﺩﻳﺔ ﻭﺑﺷﺭﻳﺔ ﻫﺎﺋﻠﺔ‪ ،‬ﻭﺇﻣﻛﺎﻧﺎﺕ ﻣﺎﺩﻳﺔ‬
‫ﺿﺧﻣﺔ‪ ،‬ﻳﻣﻛﻧﻬﺎ ﺃﻥ ﺗﻭ ِّﻓﺭ ﻛ َّﻝ ﺃﺳﺑﺎﺏ اﻟﻣﺩﻧﻳﺔ اﻟﺣﺩﻳﺛﺔ ﻭﺑﻧﺎء ﻣﺟﺗﻣﻊ ﻣﺳﻠﻡ ﻣﻌﺎﺻﺭ ﻭﻁﻣﻭﺡ‪ ،‬ﻭﻟﻛﻥ ﺃﻛﺛﺭ‬
‫ﻗﺿﺎﻳﺎﻧﺎ ﺗﻛﻣﻥ ﻣﻥ ﻋﺩﻡ اﻟﻭﻓﺎﻕ ﻭاﻟﻭﺣﺩﺓ‪ ،‬ﻭاﻹﺳﺭاﻑ ﻭاﻟﺗﺭﺩﺩ‪ ،‬ﻓﻣﻬﻣﺎ اﻣﺗﻠﻛﻧﺎ ﻣﻥ ﺛﺭﻭاﺕ ﻭﻣﻭاﺭﺩ‪ ،‬ﺇﻻ‬
‫ﺃﻧﻪ ﺑﺩﻭﻥ ﺩﺭاﺳﺔ ﻭﺗﺧﻁﻳﻁ ﻭﺗﺩﺑﻳﺭ ﺗﺿﻳﻊ ﺟﻝ اﻟﺛﺭﻭاﺕ‪ ،‬ﺑﻝ ﻣﺎ ﻫﻭ ﺃﻛﺛﺭ ﻭﺃﻫﻡ ﻣﻥ ﺫﻟﻙ ﻭﻫﻰ ﻓﺭﺻﺔ‬
‫ﺗﻁﻭﻳﺭ اﻟﺫاﺕ‪.‬‬
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 ‫ﻭﻛﺛﻳﺭا ﻧﺣﺎﻭﻝ ﺗﺑﺭﻳﺭ اﻟﻔﺷﻝ ﻭاﻟﻬزﻳﻣﺔ‪ ،‬ﻭاﻟﺫﻯ ﻳﺧﺳﺭ ﻣﻌﺭﻛﺔ ﻟﻳﺱ ﻳﻌﻧﻰ ﺧﺳﺎﺭﺓ اﻟﺣﺭﺏ‪ ،‬ﻓﻛﺎﻥ ﻟﻧﺎ ﺃﻥ‬
‫ﻧﺑﺩﺃ‪ ،‬ﻭﻧﺄﺧﺫ ﺩﻭﺭﻧﺎ ﻓﻰ ﺗﺳﻭﻳﺔ ﻁﺭﻳﻕ اﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ‪ ،‬ﺑﺑﻧﺎء ﻭﺗﺣﺭﻳﺭ ﻭﺻﻧﺎﻋﺔ اﻹﻧﺳﺎﻥ‪ ،‬ﻟﻳﻛﻭﻥ ﻗﺎﺩﺭاً‬
‫ﻋﻠﻰ ﺗﺣﻣﻝ ﻣﺳﺅﻭﻟﻳﺔ اﻟﺑﻧﺎء‪ ،‬ﻭﺇﺣﺭاز اﻟﻧﺻﺭ ﻭاﻟﺗﻘﺩﻡ‪.‬‬

‫ﺇﻥ ﻣﺳﺅﻭﻟﻳﺔ ﺻﻧﺎﻋﺔ اﻹﻧﺳﺎﻥ اﻟﻣﺳﻠﻡ ﺑﻣﻭاﺻﻔﺎﺕ ُﺗﺳﺎﻳﺭ ﻭ ُﺗﻭاﻛﺏ ﻣﺗﻁﻠﺑﺎﺕ اﻟﻌﺻﺭ ﻳﻛﻭﻥ ﻣﻥ‬
‫ﺃﻭﻟﻭﻳﺎﺗﻧﺎ‪ ،‬ﻓﻼﺑﺩ ﻟﻧﺎ ﻣﻥ ﺗﺷﻣﻳﺭ ﺳﻭاﻋﺩﻧﺎ‪ ،‬ﻭاﻟﺑﺩء ﻣﻥ ﻣﻧﻁﻠﻕ ﺇﻳﻣﺎﻧﻧﺎ ﺑﺄﻥ اﻟﺗﻐﻳﻳﺭ ﻻ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﻋﺻﻳﺎﻥ‬
‫ﻣﺩﻧﻰ‪ ،‬ﻭﺗﺧﺭﻳﺏ ﻭﺗﻔﺭﻳﻕ ﻭﺗﺷﺗﻳﺕ‪ ،‬ﻭﺣﺭاﺋﻕ ﻭﻣظﺎﻫﺭاﺕ ﻭﺃﻋﻣﺎﻝ ﺷﻐﺏ ﻭﺑﻠﻁﺟﺔ‪ ،‬ﺑﻝ ﻳﺣﺗﺎﺝ ﺇﻟﻰ اﻟﻛﺛﻳﺭ‬
‫ﻣﻥ اﻟﻌﻣﻝ اﻟ َّﺩﺅﻭﺏ ﻭاﻟﺟﻬﺩ ﻭاﻟﺗﻧﺳﻳﻕ اﻟﻔﻌَّﺎﻝ‪ ،‬ﺑﻳﻥ ﻛ ِّﻝ اﻷﻭﺳﺎﻁ ﻭاﻟﻭﺳﺎﺋﻁ اﻟﺗﺭﺑﻭﻳﺔ اﻹﺟﺗﻣﺎﻋﻳﺔ ﻓﻰ‬
‫اﻟﻣﺟﺗﻣﻊ‪ ،‬ﺑﺣﻳﺙ ُﺗﺻﺑﺢ ﻣﺳﺅﻭﻟﻳﺔ ﺇﻋﺩاﺩ اﻹﻧﺳﺎﻥ اﻟﻌﺻﺭﻯ ﻻ ﺗﻘﺗﺻﺭ ﻋﻠﻰ اﻟﺩﺭاﺳﺔ ﺃﻭ اﻷﺳﺭﺓ ﺑﺷﻛﻝ‬
‫ﺧﺎص‪ ،‬ﺑﻝ ﺑﻣﺷﺎﺭﻛﺔ اﻟﻣﺅﺳﺳﺎﺕ اﻹﺟﺗﻣﺎﻋﻳﺔ ﻭاﻹﻋﻼﻣﻳﺔ ﻭاﻟﺛﻘﺎﻓﻳﺔ ﻭاﻟﺗﻌﻠﻳﻣﻳﺔ ﻭاﻟﺟﺎﻣﻌﻳﺔ‪ ،‬ﻭاﻹﺫاﻋﺔ‬
‫ﻭاﻟﺗﻠﻳﻔزﻳﻭﻥ ﻭاﻟﻣﺳﺭﺡ ﻭﺩﻭﺭ اﻟﻌﺑﺎﺩﺓ‪ ،‬ﺑﺣﻳﺙ ﺗﻧﺻﺏ ﺟﻣﻳﻌﻬﺎ ﻓﻰ ﺇﻋﺩاﺩ ﻭﺇﻧﺗﺎﺝ ﻭﺗﻧﺷﺋﺔ ﻭﺻﻧﺎﻋﺔ ﺫﻟﻙ‬
‫اﻹﻧﺳﺎﻥ ﺑﺷﻛﻝ ﻣﺗﻛﺎﻣﻝ‪.‬‬

‫ﻭﻟﻛﻰ ﻳﺗﻡ اﻟﺗﻐﻳﻳﺭ ﻓﻼﺑﺩ ﻣﻥ ﺣﺩﻭﺙ ﺛﻭﺭﺓ ﺃﻛﺑﺭ ﻓﻰ ﺩاﺧﻝ ﺃﻋﻣﺎﻗﻧﺎ ﻋﻠﻰ ﺃﻋﻘﺎﺑﻬﺎ ﺗﻧﺗﺻﺭ اﻹﻳﺟﺎﺑﻳﺎﺕ‬
‫ﻭﺗﺗﻘﻬﻘﻬﺭ ﺃﻣﺎﻣﻬﺎ ﺟﻣﻳﻊ اﻟﺳﻠﺑﻳﺎﺕ‪ ،‬ﻟﻳﺗﻔﺟﺭ ﻣﻧﻬﺎ ﻣﻧﻬﺞ اﻟﺗﺭﺑﻳﺔ اﻟﻘﻭﻳﻡ ﺑﻣﻌﻧﺎﻩ اﻟﻭاﺳﻊ ﻟﻛﻰ ﻳﺗﻡ ﻋﻠﻰ ﺃﺛﺭﻩ‬
‫ﺑﻧﺎء ﻣﺟﺗﻣﻊ ﺇﻧﺳﺎﻧﻰ ﻣﺗﻛﺎﻣﻝ‪ ،‬ﻗﻭاﻣﻪ اﻹﻟﺗزاﻡ ﺑﺭﻭﺡ اﻟﻌﻣﻝ اﻟﺟﻣﺎﻋﻰ‪ ،‬ﻣﺗﺣﻠﻳﺎ ً ﺑﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ‪ ،‬ﻭﻟﻳﺱ ﻣﻊ‬
‫اﻟﻣﺳﻠﻣﻳﻥ ﻓﺣﺳﺏ ﺑﻝ ﻣﻊ ﺳﺎﺋﺭ اﻟﻧﺎﺱ ﺃﺟﻣﻌﻳﻥ‪.‬‬

‫ﻋز ﻭﺟ َّﻝ ﻛﺎﻣِﻧ ُﺔ ﻓﻰ ﺃﻧﻔﺳِ ﻧﺎ‪ ،‬ﺇﺫا ﺣﺭَّ ﻛﻧﺎﻫﺎ ﺑﺎﻟﻣﺟﺎﻫﺩﺓ‬

‫زﻭﺩﻧﺎ ﺑﻬﺎ اﻟﻣﻭﻟﻰ َّ‬ ‫ﻛﻣﺎ ﺃﻥ ﻫﻧﺎﻙ ﻗُﻭﻯ ﻋظﻳﻣﺔ َّ‬
‫ﻭاﻹﺭﺷﺎﺩ اﻟﺳﻠﻳﻡ‪ ،‬ﻋﻠﻰ ﻳﺩ ﺧﺑﻳﺭ ﻋﺎﺭﻑ‪ ،‬ﺗﻐﻳَّﺭﺕ ﺃﺣﻭاﻟﻧﺎ ﺇﻟﻰ ﻣﺎ ﻧﺻﺑﻭ ﺇﻟﻳﻪ ﻣﻥ ﺭﺿﺎ ﺭﺑِّﻧﺎ ﻭﺻﻼﺡ‬
‫ﺃﺣﻭاﻟﻧﺎ‪ ،‬ﻭﻗﺩ ﻗﺎﻝ ﺭﺳﻭ ُﻝ هللا (ﻟﻭ ﺗﻌﻠَّﻘﺕ ﻫﻣَّﺔ ﺃﺣﺩِﻛﻡ ﺑﺎﻟﺛﺭﻳﺎ ﻟﻧﺎﻟَﻬﺎ)‪.‬‬

‫ﻭﺑﻬﺫا ﺃﻭﺻﺎﻧﺎ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺑﻘﻭﻟﻪ‪:‬‬

‫ﺃﻻ ﺇﻧﻣﺎ ﻳﺳﺭﻯ اﻟﻣُﺭﻳﺩ ﻋﻠﻰ ﻳﺩﻯ‬
‫اﻟﻧﻭﺭ اﻟﻣُﺑﻳﻥ ﺑﻘﺑﺿﺗﻰ‬
‫ِ‬ ‫ﻗﺑﺱ‬
‫ﻭﻣﻥ ِ‬
‫ﺃﻳﺎ ﻧﻔﺱ ﻫﻝ ﺃﻧﺕ اﻟﻣُﻌﻳﻥُ ﻋﻠﻰ اﻟﻬﺩَﻯ‬
‫ﻓﻠﻳﺱ ﺑﺳﺎﻟﻙِ‬
‫َ‬ ‫ﻭﻛـﻝ ﻓﺗﻰً ﻳﻧـﺄَﻯ‬
‫اﻟﺳﻳﺭ ﻣﻥ ﻛ ِّﻝ ﺣﺎﻟﻙِ‬
‫ِ‬ ‫ﻳُﺿﺎ ُء ﺳﺑﻳ ُﻝ‬
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 ‫اﻟﻌـﻭﻥ ﻟﺳﺕ ﺇﺧﺎﻟﻙ‬
‫ِ‬ ‫ﺑﻘﻠﻳﻝ‬
‫ِ‬ ‫ﻭﻟﻭ‬
‫َﺕ ﺳﺎﻣﻌﺎ ً َﻓ ِﻬﻣﺎ ً‪.‬‬
‫ﻭﻧﻌ ُﻡ اﻟﻭﺻﻳﺔ ﻟﻭ َﻭ َﺟﺩ ْ‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ‪..‬‬

‫ﻟﻠﺧ ْﻠﻕ ﺗﺭﺑﻳﺔ ﺟﺳﺩﻳﺔ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺃﻳﺿﺎ ً ﺗﺭﺑﻳﺔ ﺭﻭﺣﻳﺔ‬

‫ﺇﻥ اﻟﻁﺭﻳﻕ ﺗﺭﺑﻳﺔ ﻭﺳﻠﻭﻙ ﺇﻟﻰ هللا‪ ،‬ﻓﻛﻣﺎ ﻛﺎﻥ َ‬
‫ﻭﺃﺧﻼﻗﻳﺔ‪ ،‬ﻭﻫﻰ ﺧﺎﺻﺔ اﻟﺧﺑﺭاء ﻣﻥ اﻟ ُﻛﻣَّﻝ اﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﻓﻬﻡ اﻷﻋﻠﻡ ﺑﺄﻣﺭاﺽ اﻟﻘﻠﻭﺏ ﻭاﻷﺭﻭاﺡ ﻭﺩﻭاﺋﻬﺎ‪،‬‬
‫ﻓﻛﻳﻑ اﻟﺳﻠﻭﻙ ﺑﺩﻭﻥ اﻟﺗﺭﺑﻳﺔ‪ ،‬ﻭﻟﻳﻧظﺭ ﻛﻝ ﻣﻧﺎ ﻣﻛﺎﻧﻪ ﻣﻥ ﻫﺫﻩ اﻟﺗﺭﺑﻳﺔ ﻟﻳﻌﻠﻡ ﻣﺩﻯ ﺳﻠﻭﻛﻪ‪ ،‬ﻭﻟﻳﻌﻣﻝ ﻋﻠﻰ‬
‫ﺗﻧﻣﻳﺔ ﻫﺫﻩ اﻟﺗﺭﺑﻳﺔ ﺑﺎﻟﻣﺣﺑﺔ ﻭاﻻﺗﺑﺎﻉ‪ ،‬ﻻ ﺑﺎﻟﻐﻠظﺔ ﻭاﻻﺑﺗﺩاﻉ‪ ،‬ﻭﻋﻥ اﺑﻥ ﻣﺳﻌﻭﺩ ﺃﻥ ﺭﺳﻭﻝ هللا ﻗﺎﻝ (ﺣُﺭِّ َﻡ‬
‫ﺎﺱ)‬ ‫ﺎﺭ ُﻛﻝ َﻫﻳ ٍِّﻥ ﻟَﻳ ٍِّﻥ َﺳﻬ ٍْﻝ َﻗ ِﺭﻳ ٍ‬
‫ﺏ ﻣِﻥْ اﻟ َّﻧ ِ‬ ‫َﻋﻠَﻰ اﻟ َّﻧ ِ‬
‫ﻭﻋﻧﻪ ﺃﻳﺿﺎ ً ﺃﻧﻪ ﻗﺎﻝ (ﺇﻳﺎﻛﻡ ﻭاﻟظﻥ ﻓﺈﻥ اﻟظﻥ ﺃﻛﺫﺏ اﻟﺣﺩﻳﺙ ﻭﻻ ﺗﺣﺳﺳﻭا ﻭﻻ ﺗﺟﺳﺳﻭا ﻭﻻ ﺗﺣﺎﺳﺩﻭا‬
‫ﻭﻻ ﺗﺩاﺑﺭﻭا ﻭﻻ ﺗﺑﺎﻏﺿﻭا ﻭﻛﻭﻧﻭا ﻋﺑﺎﺩ هللا ﺇﺧﻭاﻧﺎ)‪.‬‬

‫ﻭﻗﺎﻝ ‪:‬‬
‫ﺽ ا ْﻓﺗ َِﺭاءُُُ‬‫اﻟﺧ ْﻭ َ‬ ‫َﻭﺇِﻥَّ َّ‬
‫اﻟظﻥَّ َﻭ َ‬
‫َﻭﺃَ ْﻭ َﻟﻰ ﺃَﻥْ َﻳﺑُﻭ َء ِﺑ ِﻪ ﺳِ َﻭا َﻧﺎ‬

‫ﻓﺎﻷﻣﺭ ﻭاﺣﺩ ‪-‬ﻭ َﺛﻡ اﻟﺗﻔﺎﺕ‪ -‬ﻭﺻﺎﺣﺑﻪ ﻭاﺣﺩ ﻛﻣﺎ ﻗﺎﻝ اﻹﻣﺎﻡ‪:‬‬
‫ﺻﺎﺣِﺏُ ْاﻟ َﻌ ْز ِﻡ َﻭاﺣِﺩ ﻻ ِﺑ َﻌ ْز ٍﻡ‬ ‫َ‬
‫َﻣﺎ ﺇِﻟَﻰ َﻏﻳ ِْﺭ َﻫﺎ َﻳﺟُﻭ ُز ا ْﻧ ِﺛ َﻧﺎ ُء‬

‫ﻭﻓﻰ اﻟﺗﻧزﻳﻝ ﴿ َﻭا َّﺗ ِﺑﻊْ َﺳ ِﺑﻳ َﻝ َﻣﻥْ ﺃَ َﻧ َ‬

‫ﺎﺏ ﺇِﻟَﻰَّ ﴾ ﻧﺟﺩ ﻟﻔظﺔ ﴿ َﻭا َّﺗ ِﺑﻊْ ﴾ ﻓﻣﻥ اﻻﺗﺑﺎﻉ اﻟﺭﺟﻭﻉ ﺇﻟﻳﻪ ﻻ ﺇﻟﻰ ﻏﻳﺭﻩ‪،‬‬
‫ﻭﻫﻝ ﻟﻐﻳﺭﻩ ﺗﻧﺳﺏ اﻷﻧﺳﺎﺏ‪ ،‬ﺃﻭ ﻫﻝ ﻟﻐﻳﺭﻩ ﺗﺷﻳﺭ اﻟﺳﻣﺎء‪ ،‬ﻓﺣﻘﺎ ً‪:‬‬

‫ﺭُﺩﻭا ﺇِﻟَﻰ اﻟﺭَّ ﺏِّ اﻟﺭَّ ﺣ ِ‬

‫ِﻳﻡ َﻭ َﻋ ْﺑ ِﺩ ِﻩ‬
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 ‫ﺁﻝ ﺃَﺣْ َﻣ َﺩ َﻣﺎ ِﺑ ُﻛ ْﻡ‬‫ﺑُﺛﻭا ﺇِﻟَ ْﻳ ِﻪ َﻭ ِ‬
‫ﺇِﻥَّ ْاﻟ َﻌ َﻁﺎ ﻣِﻥْ َﻛ ِّﻔ ِﻪ َﻳ ْﻧ َﺳﺎﺏُ‬
‫ﻫ َُﻭ َﻣﻥْ ﻟَﺩَ ْﻳ ِﻪ َﺷ َﻔﺎ َﻋﺔ َﻭ َﺟ َﻧﺎﺏُ‬

‫ﻋﻣﻝ ﻳﺭﺿﻰ ﺑﻪ ﻋ َّﻧﺎ ﻭﻳﺩﻓﻊ ﻋﻧﺎ اﻟﺧﻁﻭﺏ ﻭﻳﻌﺎﻣﻠﻧﺎ ﺑﻣﺣﺽ‬

‫ٍ‬ ‫ﻭﻓﻰ اﻟﺧﺗﺎﻡ ‪ ..‬ﻧﺳﺄﻝ هللا ﺗﻌﺎﻟﻰ ﺃﻥ ﻳﻭ ِّﻓﻘﻧﺎ ﺇﻟﻰ‬
‫ﻛﺭﻣﻪ ﻓﺿﻼً ﻭﻣ َّﻧ ًﺔ‪.‬‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‪..‬‬

‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ‬

‫[‪ ]2‬ﺁﻝ ﻋﻣﺭاﻥ ‪209‬‬

‫[‪ ]1‬اﻷﺣزاﺏ ‪4‬‬
‫[‪ ]1‬اﻟﺗﻭﺑﺔ ‪219‬‬
‫[‪ ]0‬اﻧظﺭ ﺗﻔﺳﻳﺭ اﻟﺑﺣﺭ اﻟﻣﺩﻳﺩ‪.‬‬
‫[‪ ]1‬اﻟﻧﺳﺎء ‪10‬‬
‫[‪ ]4‬اﻟﻧﺳﺎء ‪91‬‬
‫[‪ ]1‬ﺭﺳﺎﻟﺔ اﻟﻘﺷﻳﺭﻯ اﻟﺟزء اﻷﻭﻝ‪.‬‬
‫[‪ ]9‬اﻟﺑﺣﺭ اﻟﻣﺩﻳﺩ‪-‬اﻟﺟزء اﻟﺭاﺑﻊ‪.‬‬
‫[‪ ]0‬اﻟﻧﻭﺭ ‪41 ، 41‬‬
‫[‪ ]29‬اﻟﻧﺣﻝ ‪219‬‬
‫[‪ ]22‬اﻟﻧﺣﻝ ‪211‬‬
‫[‪ ]21‬ﻓﺻﻠﺕ ‪10‬‬
‫[‪ ]21‬اﻧظﺭ ﺳﻧﻥ اﻟﺗﺭﻣﺫﻯ ﻭاﻟﺑﻳﻬﻘﻰ ﻭﺟﻣﻊ اﻟﺟﻭاﻣﻊ‪.‬‬

‫‪166‬‬
‫[‪ ]20‬ﺃﺧﺭﺟﻪ اﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻓﻰ اﻟﻣﺳﻧﺩ ﻭاﺑﻥ ﻣﺎﺟﻪ ﻓﻰ ﺳﻧﻧﻪ‪.‬‬
‫[‪ ]21‬ﺃﺧﺭﺟﻪ اﻟﺑﻳﻬﻘﻰ ﻭﺟﻣﻊ اﻟﺟﻭاﻣﻊ ﻭﻣﺳﻧﺩ اﻟﺑزاﺭ‪.‬‬
‫[‪ ]24‬اﻟﺣﺟﺭ ‪91‬‬
‫[‪ ]21‬اﻟﺣﺷﺭ ‪29‬‬
‫[‪ ]29‬اﻷﻧﻔﺎﻝ ‪04‬‬
‫[‪ ]20‬اﻟﻣﺎﺋﺩﺓ ‪291‬‬
‫[‪ ]19‬اﻟﺑﻘﺭﺓ ‪00‬‬
‫[‪ ]12‬اﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ‪.‬‬
‫[‪ ]11‬اﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻓﻰ اﻟﻣﺳﻧﺩ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ ﺷﻌﺏ اﻹﻳﻣﺎﻥ‪.‬‬
‫[‪ ]11‬ﺁﻝ ﻋﻣﺭاﻥ ‪229‬‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الثانﻰ من شهر ﺃبريل ﻋاﻡ ‪0252‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻟﺣﻣﺩ هلل ﺧﺎﻟﻕ اﻟﺩﺟﻰ ﻭاﻟﺻﺑﺎﺡ‪ ،‬ﻭﻣﺳﺑِّﺏ اﻟﻬﺩﻯ ﻭاﻟﺻﻼﺡ‪ ،‬ﻭﻣﻘ ِّﺩﺭ اﻟﻐﻣﻭﻡ ﻭاﻷﻓﺭاﺡ‪َّ .‬‬
‫ﻋز ﻓﺎﺭﺗﻔﻊ‪،‬‬
‫ﻙ ﻭﻗ َّﺩﺭ‪ ،‬ﻭﻁﻭﻯ ﻭﻧﺷﺭ‪ ،‬ﻭﺧﻠﻕ اﻟﺑﺷﺭ‪ ،‬ﻭ َﻓ َﻁﺭ اﻷﺷﺑﺎﺡ‪.‬‬ ‫ﺻﻝ ﻭﻗﻁﻊ‪ ،‬ﻭﺣﺭَّ ﻡ ﻭﺃﺑﺎﺡ‪َ .‬ﻣﻠَ َ‬‫ﻭﻓﺭَّ ﻕ ﻭﺟﻣﻊ‪ ،‬ﻭﻭ َ‬
‫َّﻥ‬ ‫َ‬ ‫َّ‬
‫ﺭﻓﻊ اﻟﺳﻣﺎء ﻭﺃﻧز َﻝ اﻟﻣﺎء‪ ،‬ﻭﻋﻠﻡ ﺁ َﺩ َﻡ اﻷﺳﻣﺎء‪ ،‬ﻭﺫ َﺭﻯ اﻟﺭِّ ﻳﺎﺡ‪ .‬ﺃﻋﻁﻰ ﻭﻣﻧﺢ‪ ،‬ﻭﺃﻧﻌﻡ ﻭﻣﺩﺡ‪ ،‬ﻭﻋﻔﺎ ﻋﻣ ِ‬
‫اﺟْ َﺗ َﺭﺡ‪ ،‬ﻭﺩاﻭﻯ اﻟﺟﺭاﺡ‪َ .‬ﻋﻠِ َﻡ ﻣﺎ ﻛﺎﻥ ﻭﻳﻛﻭﻥ‪ ،‬ﻭﺧﻠﻕ اﻟﺣﺭﻛﺔ ﻭاﻟﺳﻛﻭﻥ‪ ،‬ﻭﺇﻟﻳﻪ اﻟﺭﺟﻭﻉ ﻭاﻟﺭﻛﻭﻥ ﻓﻰ‬
‫اﻟ َﻐ ِﺩ ﻭاﻟﺭَّ َﻭاﺡ‪ .‬ﺃﺷﻬﺩ ﺑﻭﺣﺩاﻧﻳﺗﻪ ﻋﻥ ﺃﺩﻟ ٍﺔ ﺻﺣﺎﺡ‪ .‬ﻭﺃﻥ ﺳﻳﺩﻧﺎ ﻭﺷﻔﻳﻌﻧﺎ ﻣﺣﻣ ًﺩا ﻋﺑﺩﻩ اﻟﻣﻘ َّﺩﻡ‪ ،‬ﻭﺭﺳﻭﻟﻪ‬
‫اﻟﻣﻌظﻡ‪ ،‬ﻭﺣﺑﻳﺑﻪ اﻟﻣﻛﺭَّ ﻡ‪ ،‬ﻧﻔﺩﻳﻪ ﺑﺎﻷﺭﻭاﺡ‪ .‬ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ ،‬ﻭﻋﻠﻰ ﺳﻳﺩﻧﺎ ﺃﺑﻰ ﺑﻛﺭ ﺭﻓﻳﻘﻪ ﻓﻰ اﻟﻐﺎﺭ‪،‬‬
‫ﻭﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﻓﺎﺗِﺢ اﻷﻣﺻﺎﺭ‪ ،‬ﻭﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻋﺛﻣﺎﻥ ﺷﻬﻳﺩ اﻟﺩاﺭ‪ ،‬ﻭﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻋﻠﻰ ﺃﺑﺎ اﻟﺣﺳﻧﻳﻥ‬
‫اﻟﻛﺭاﺭ‪ .‬ﻭﻋﻠﻰ ﺁﻟﻪ اﻟﻧﺟﻭﻡ اﻷﻁﻬﺎﺭ‪.‬‬

‫ﺃﺣﺑﺗﻰ ﻓﻰ هللا ‪ ..‬اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‬

‫ﺃﻣﺎ ﺑﻌﺩ ‪..‬‬

‫ُﻭﺭ﴾‪ 19‬اﻟﺣﺩﻳﺩ‪ -‬اﻋﻠﻡ ﻭﻓﻘﻧﺎ هللا ﻭﺇﻳﺎﻙ‬ ‫ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ ﻓﻰ ﻣﺣﻛﻡ ﺗﻧزﻳﻠﻪ ﴿ َﻭ َﻣﺎ ْاﻟ َﺣ َﻳﺎﺓُ اﻟﺩ ْﻧ َﻳﺎ ﺇِﻻَّ َﻣ َﺗﺎ ُﻉ ْاﻟ ُﻐﺭ ِ‬
‫ﺃﻥ اﻟﺩﻧﻳﺎ ﺩاﺭ ﻏﺭﻭﺭ‪ ،‬ﻭﺃﻧﻬﺎ ﺩاﺭ ﻣﻣﺭ ﻭﻟﻳﺱ ﺩاﺭ ﻣﻘﺭ‪ ،‬ﻭﺃﻥ اﻟﺣﻳﺎﺓ ﻓﻳﻬﺎ ﺗﺟﺎﺭﺏ ﻭﻣﻭاﻋظ‪ ،‬ﻭاﻹﻧﺳﺎﻥ‬
‫ﻣﻌﺭﺽ ﻟإلﺧﺗﺑﺎﺭ ﻟإلﻋﺗﺑﺎﺭ‪ ،‬ﻭﻫﻭ ﻣﺑﺗﻠﻰ‪ ،‬ﻭاﻻﺑﺗﻼء ﺇﻣﺎ ﺑﺎﻟﺧﻳﺭ ﺃﻭ ﻏﻳﺭﻩ‪ ،‬ﻓﻔﻰ اﻟﺧﻳﺭ ﻭﺟﺏ اﻟﺷﻛﺭ ﻋﻠﻳﻧﺎ‪،‬‬
‫ﻙ‬
‫ﻭﻟﻳﺱ ﺫﻟ َ‬‫َ‬ ‫اﻟﻣﺅﻣﻥ ﺇِﻥَّ ﺃﻣ َْﺭﻩ ُﻛﻠَّ ُﻪ ﻟ ُﻪ َﺧﻳﺭ‬
‫ِ‬ ‫ﻷﻣﺭ‬
‫ِ‬ ‫هللا ( َﻋ َﺟﺑًﺎ‬ ‫ﻭﻋﻧﺩ اﻟﻣﻠﻣﺎﺕ ﻭﺟﺏ اﻟﺻﺑﺭ‪ ،‬ﻗﺎﻝ ﺭﺳﻭ ُﻝ ِ‬
‫ْ‬
‫ﻓﻛﺎﻧﺕ َﺧﻳﺭً ا ﻟ ُﻪ)‬ ‫ﺑﺭ‬
‫ﺻ َ‬ ‫ﺿﺭَّ ا ُء َ‬ ‫ﺻﺎﺑﺗ ُﻪ َ‬ ‫ﻓﻛﺎﻧﺕ َﺧﻳﺭً ا ﻟ ُﻪ ﻭﺇﻥْ ﺃ َ‬ ‫ْ‬ ‫ﺻﺎﺑﺗ ُﻪ َﺳﺭَّ ا ُء َﺷ َﻛ َﺭ‬
‫ﻣﻥ ﺇِﻥْ ﺃ َ‬
‫ﻷﺣ ٍﺩ ﺇﻻ ﻟﻠﻣ ُْﺅ ِ‬
‫َ‬
‫اﻹﻣﺎﻡ ﻣﺳﻠﻡ‪.‬‬

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‫ﺎﺱ‪ :‬اﻟﺻِّﺣَّ ُﺔ َﻭ ْاﻟ َﻔ َﺭا ُﻍ)‬ ‫ِﻳﻬ َﻣﺎ َﻛﺛِﻳﺭ ﻣِﻥْ اﻟ َّﻧ ِ‬‫ﺎﻥ َﻣ ْﻐﺑُﻭﻥ ﻓ ِ‬ ‫ﻋﻥ اﺑﻥ ﻋﺑﺎﺱ ‪ :‬ﺃﻥ اﻟﻧﺑﻰ ﻗﺎﻝ (ﻧِﻌْ َﻣ َﺗ ِ‬
‫اﻟﺑﺧﺎﺭﻯ‪ -‬ﺇﻥ ﻛﺛﻳﺭاً ﻣﻥ ﺃﻭﻗﺎﺗﻧﺎ ﺗﺫﻫﺏ ﻋﻠﻳﻧﺎ ﺳﺩﻯً ‪ ،‬ﻭﻧﺣﻥ ﻓﻰ ﺃﺗﻡ ﺻﺣﺔ ﻭﻋﺎﻓﻳﺔ‪ ،‬ﻻ ﻧﻧﺗﻔﻊ ﻣﻧﻬﺎ‪ ،‬ﻭﻻ ﻧﻧﻔﻊ‬
‫ﺃﺣﺩاً ﻣﻥ ﻋﺑﺎﺩ هللا‪ ،‬ﻭﻻ ﻧﻌﺭﻑ ﻗﻳﻣﺔ ﺫﻟﻙ ﺇﻻ ﻋﻧﺩ اﻟﻣﺭﺽ ﺃﻭ اﻟﻌﺟز ﻋﻥ اﻟﻘﻳﺎﻡ ﺑﻣﺎ ﺃﻭﺟﺑﻪ هللا ﻋﻠﻳﻧﺎ‪ ،‬ﻭﻗﺩ‬
‫ﻧﻧﺷﻐﻝ ﺑﻁﻠﺏ اﻟﻧﻔﻘﺔ ﻟﻧﺎ ﻭﻟﻌﻳﺎﻟﻧﺎ ﺣﺗﻰ ﺗﻔﻭﺗﻧﺎ ﻛﺛﻳﺭ ﻣﻥ اﻟﻁﺎﻋﺎﺕ ‪.‬ﻭﺇﺫا ﺣﺿﺭ اﻷﺟﻝ ﺣﺻﻝ اﻟﻧﺩﻡ ﻗﺎﻝ‬
‫ﺕ َﻛﻼَّ ﺇِ َّﻧ َﻬﺎ َﻛﻠِ َﻣﺔ‬ ‫ُﻭﻥ • ﻟَ َﻌﻠِّﻰ ﺃَﻋْ َﻣ ُﻝ َ‬
‫ﺻﺎﻟِﺣً ﺎ ﻓِﻳ َﻣﺎ َﺗ َﺭ ْﻛ ُ‬ ‫ﺕ َﻗﺎ َﻝ َﺭﺏِّ اﺭْ ِﺟﻌ ِ‬ ‫ﺗﻌﺎﻟﻰ ﴿ َﺣ َّﺗﻰ ﺇِ َﺫا َﺟﺎ َء ﺃَ َﺣ َﺩ ُﻫ ُﻡ ْاﻟ َﻣ ْﻭ ُ‬
‫ﻭﻥ ﴾اﻟﻣﺅﻣﻧﻭﻥ ‪ -299‬ﻭﻗﺎﻝ ﻋز ﻭﺟﻝ ﴿ﻣِﻥْ َﻗﺑ ِْﻝ ﺃَﻥْ َﻳﺄْﺗِﻰ‬ ‫ﻫ َُﻭ َﻗﺎ ِﺋﻠ ُ َﻬﺎ َﻭﻣِﻥْ َﻭ َﺭاﺋ ِِﻬ ْﻡ َﺑﺭْ َزخ ﺇِﻟَﻰ َﻳ ْﻭ ِﻡ ُﻳﺑ َْﻌ ُﺛ َ‬
‫ِﻳﻥ﴾ اﻟﻣﻧﺎﻓﻘﻭﻥ ‪.29‬‬ ‫ﺻ َّﺩ َﻕ َﻭﺃَ ُﻛﻥْ ﻣ َِﻥ اﻟﺻَّﺎﻟِﺣ َ‬‫ﺏ َﻓﺄ َ َّ‬‫ﺕ َﻓ َﻳﻘُﻭ َﻝ َﺭﺏِّ ﻟَ ْﻭﻻ ﺃَ َّﺧﺭْ َﺗﻧِﻰ ﺇِﻟَﻰ ﺃَ َﺟ ٍﻝ َﻗ ِﺭﻳ ٍ‬ ‫ﺃَ َﺣ َﺩ ُﻛ ُﻡ ْاﻟ َﻣ ْﻭ ُ‬

‫ﻭﻗﺩ ﻗﻳﻝ‪:‬‬

‫ﻳﺎ اﺑﻥ ﺁﺩﻡ ﺃﺗﺩﺭﻯ ﻣﺎﺫا ﻳﻘﻭﻝ ﻣﻠﻙ اﻟﻣﻭﺕ ﻟﻙ ﻭﺃﻧﺕ ﻧﺎﺋﻡ ﻋﻠﻰ ﺧﺷﺑﺔ اﻟﻐﺳﻝ؟ ﻳﻧﺎﺩﻯ ﻋﻠﻳﻙ ﻭﻳﻘﻭﻝ‪ :‬ﻳﺎ‬
‫اﺑﻥ ﺁﺩﻡ ﺃﻳﻥ ﺳﻣﻌﻙ ﻣﺎ ﺃﺻﻣّﻙ‪ ،‬ﺃﻳﻥ ﺑﺻﺭﻙ ﻣﺎ ﺃﻋﻣﺎﻙ‪ ،‬ﺃﻳﻥ ﻟﺳﺎﻧﻙ ﻣﺎ ﺃﺧﺭﺳﻙ‪ ،‬ﺃﻳﻥ ﺭﻳﺣﻙ اﻟﻁﻳّﺏ ﻣﺎ‬
‫ﺕ ﻓﻰ اﻟﻘﺑﺭ ﻧﺎﺩﻯ ﻋﻠﻳﻙ اﻟﻣﻠﻙ‪ :‬ﻳﺎ اﺑﻥ ﺁﺩﻡ ﺟﻣﻌﺕ اﻟﺩﻧﻳﺎ ﺃ ْﻡ اﻟﺩﻧﻳﺎ‬ ‫ﻏﻳّﺭﻙ‪ ،‬ﺃﻳﻥ ﻣﺎﻟﻙ ﻣﺎ ﺃﻓﻘﺭﻙ‪ ،‬ﻓﺈﺫا ﻭُ ﺿِ ﻌْ َ‬
‫ﺟﻣﻌﺗﻙ‪ ،‬ﻳﺎ اﺑﻥ ﺁﺩﻡ ﺗﺭﻛﺕ اﻟﺩﻧﻳﺎ ﺃ ْﻡ اﻟﺩﻧﻳﺎ ﺗﺭﻛﺗﻙ‪ ،‬ﻳﺎ اﺑﻥ ﺁﺩﻡ اﺳﺗﻌﺩﺩﺕ ﻟﻠﻣﻭﺕ ﺃ ْﻡ اﻟﻣﻧﻳّﺔ ﻋﺎﺟﻠﺗﻙ‪ ،‬ﻳﺎ اﺑﻥ‬
‫ُﺩﺕ ﺇﻟﻰ اﻟﺗﺭاﺏ ﻭ ُﻛﻠَّﻙ‬
‫ُﺩﺕ ﺇﻟﻰ اﻟﺗﺭاﺏ‪ ،‬ﺧﺭﺟﺕ ﻣﻥ اﻟﺗﺭاﺏ ﺑﻼ ﺫﻧﺏ ﻭﻋ َ‬ ‫ﺁﺩﻡ ﺧﺭﺟﺕ ﻣﻥ اﻟﺗﺭاﺏ ﻭﻋ َ‬
‫ﻳﺅﺫﻥ ﻓﻳﻬﺎ‬ ‫ﺫﻧﻭﺏ‪ ،‬ﻓﺈﺫا ﻣﺎ اﻧﻔﺽَّ اﻟﻧﺎﺱُ ﻋﻧﻙ ﻭﺃﻗﺑﻝ اﻟﻠﻳﻝ ﻟﺗﻘﺿﻰ ﺃﻭﻝ ﻟﻳﻠﺔ ﺻﺑﺣﻬﺎ ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ‪ ،‬ﻟﻳﻠﺔ ﻻ َّ‬
‫ِّ‬
‫ﺳﻳﺅﺫﻥ‬ ‫اﻟﻣﺅﺫﻥ ﻳﻭﻣﻬﺎ ﺣﻰ ﻋﻠﻰ اﻟﺻﻼﺓ‪ ،‬اﻧﺗﻬﺕ اﻟﺻﻼﺓ‪ ،‬اﻧﺗﻬﺕ اﻟﻌﺑﺎﺩاﺕ‪ ،‬ﺇﻥّ اﻟﺫﻯ‬ ‫ِّ‬ ‫ﻟﻠﻔﺟﺭ‪ ،‬ﻟﻡ ﻳﻘﻝ‬
‫ﻓﺟﺭﻫﺎ ﻫﻭ ﺇﺳﺭاﻓﻳﻝ‪ ،‬ﺃﻳﺗﻬﺎ اﻟﻌظﺎﻡ اﻟﻧﺧﺭﺓ‪ ،‬ﺃﻳﺗﻬﺎ اﻟﻠﺣﻭﻡ اﻟﻣﺗﻧﺎﺛﺭﺓ‪ ،‬ﻗﻭﻣﻰ ﻟﻔﺻﻝ اﻟﻘﺿﺎء ﺑﻳﻥ ﻳﺩﻯ هللا‬
‫ﻭﺭ َﻓ َﺟ َﻣﻌْ َﻧﺎ ُﻫ ْﻡ َﺟﻣْ ًﻌﺎ﴾ اﻟﻛﻬﻑ ‪ -00‬ﻭﻳﻘﻭﻝ ﺃﻳﺿﺎ ً‬
‫ﺭﺏ اﻟﻌﺎﻟﻣﻳﻥ‪ ،‬ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ ﴿ َﻭ ُﻧ ِﻔ َﺦ ﻓِﻰ اﻟﺻ ِ‬
‫ُﻘﺑ ْﻝ ﻋﻠﻳﻙ ﻟﻳﻝ ﺃﻭﻝ ﻳﻭﻡ ﻓﻰ ﻗﺑﺭﻙ‪ ،‬ﻳﻧﺎﺩﻯ ﻋﻠﻳﻙ‬ ‫﴿ َﻭ َﺣ َﺷﺭْ َﻧﺎ ُﻫ ْﻡ َﻓﻠَ ْﻡ ُﻧ َﻐﺎﺩِﺭْ ِﻣ ْﻧ ُﻬ ْﻡ ﺃَ َﺣ ًﺩا﴾ اﻟﻛﻬﻑ ‪ -01‬ﻋﻧﺩﻣﺎ ﻳ ِ‬
‫ﻣﺎﻟﻙ اﻟﻣﻠﻙ ﻭﻣﻠِﻙ اﻟﻣﻠﻭﻙ ﻳﻘﻭﻝ ﻟﻙ‪ :‬ﻳﺎ اﺑﻥ ﺁﺩﻡ ﺭﺟﻌﻭا ﻭﺗﺭﻛﻭﻙ ﻭﻓﻰ اﻟﺗﺭاﺏ ﺩﻓﻧﻭﻙ‪ ،‬ﻭﻟﻭ ظﻠّﻭا ﻣﻌﻙ‬
‫ﻳﺑﻕ ﻟﻙ ﺇﻻ ﺃﻧﺎ اﻟﺣﻰ اﻟﺫﻯ ﻻ ﺃﻣﻭﺕ‪ ،‬ﻳﺎ اﺑﻥ ﺁﺩﻡ ﻣﻥ ﺗﻭاﺿﻊ هلل ﺭﻓﻌﻪ‪ ،‬ﻭﻣﻥ ﺗﻛﺑّﺭ ﻭﺿﻌﻪ‬ ‫ﻣﺎ ﻧﻔﻌﻭﻙ‪ ،‬ﻭﻟ ْﻡ َ‬
‫ﺕ ﺇﻟﻳﻧﺎ ﺑﻌﺩ ﺫﻟﻙ ﻗﺑﻠﻧﺎﻙ‪ ،‬ﺇ ّﻧﻰ ﻭاﻹﻧﺱ ﻭاﻟﺟﻥّ‬ ‫هللا‪ ،‬ﻋﺑﺩﻯ ﺃﻁﻌﺗﻧﺎ ﻓﻘ ّﺭﺑﻧﺎﻙ‪ ،‬ﻭﻋﺻﻳﺗﻧﺎ ﻓﺄﻣﻬﻠﻧﺎﻙ‪ ،‬ﻭﻟﻭ ﻋ ُْﺩ َ‬
‫ﻓﻰ ﻧﺑﺄ ﻋظﻳﻡ‪ ،‬ﺃﺧﻠ ُ ُﻕ ﻭﻳُﻌْ َﺑ ُﺩ ﻏﻳﺭﻯ‪ ،‬ﺃﺭزﻕ ﻭﻳُﺷﻛﺭ ﺳﻭاﻯ‪ ،‬ﺧﻳﺭﻯ ﺇﻟﻰ اﻟﻌﺑﺎﺩ ﻧﺎزﻝ ﻭﺷﺭّﻫﻡ ﺇﻟﻰّ ﺻﺎﻋﺩ‪،‬‬
‫ﺃﺗﺣﺑﺏّ ﺇﻟﻳﻬﻡ ﺑﻧﻌﻣﻰ ﻭﺃﻧﺎ اﻟﻐﻧﻰ ﻋﻧﻬﻡ‪ ،‬ﻭﻳﺗﺑﺎﻏﺿﻭﻥ ﻋ ّﻧﻰ ﺑﺎﻟﻣﻌﺎﺻﻰ ﻭﻫﻡ ﺃﻓﻘﺭ ﺷﻰء ﺇﻟﻰّ ‪ ،‬ﻣﻥ ﻋﺎﺩ ﻣﻧﻬﻡ‬
‫ﻧﺎﺩﻳﺗﻪ ﻣﻥ ﻗﺭﻳﺏ‪ ،‬ﻭﻣﻥ َﺑ ُﻌ َﺩ ﻣﻧﻬﻡ ﻧﺎﺩﻳﺗﻪ ﻣﻥ ﺑﻌﻳﺩ‪ ،‬ﺃﻫﻝ اﻟﺫﻛﺭ ﺃﻫﻝ ﻋﺑﺎﺩﺗﻰ‪ ،‬ﺃﻫﻝ ﺷﻛﺭﻯ ﺃﻫﻝ زﻳﺎﺩﺗﻰ‪،‬‬
‫ﺃﻫﻝ ﻁﺎﻋﺗﻰ ﺃﻫﻝ ﻣﺣﺑﺗﻰ‪ ،‬ﺃﻫﻝ ﻣﻌﺻﻳﺗﻰ ﻻ ﺃُﻗﻧ ِْﻁﻬﻡ ﻣﻥ ﺭﺣﻣﺗﻰ‪ ،‬ﻓﺈﻥ ﺗﺎﺑﻭا ﻓﺄﻧﺎ ﺣﺑﻳﺑﻬﻡ ﻓﺈ ّﻧﻰ ﺃُﺣِﺏ‬
‫اﻟﺗﻭاﺑّﻳﻥ ﻭﺃُﺣِﺏ اﻟﻣﺗﻁﻬﺭﻳﻥ‪ ،‬ﻭﺇﻥ ﻟﻡ ﻳﺗﻭﺑﻭا ﻓﺄﻧﺎ ﻁﺑﻳﺑﻬﻡ‪ ،‬ﺃﺑﺗﻠﻳﻬﻡ ﺑﺎﻟﻣﺻﺎﺋﺏ ﻷﻁﻬّﺭﻫﻡ ﻣﻥ اﻟﺫﻧﻭﺏ‬
‫ﻭاﻟﻣﻌﺎﺻﻰ‪ ،‬اﻟﺣﺳﻧﺔ ﻋﻧﺩﻯ ﺑﻌﺷﺭ ﺃﻣﺛﺎﻟﻬﺎ ﻭﺃزﻳﺩ‪ ،‬ﻭاﻟﺳﻳﺋﺔ ﺑﻣﺛﻠﻬﺎ ﻭﺃﻋﻔﻭ‪ ،‬ﺃﻧﺎ ﺃﺭﺃﻑ ﺑﻌﺑﺎﺩﻯ ﻣﻥ اﻷﻡ‬
‫ﺑﻭﻟﺩﻫﺎ‪ ،‬اﻟﻠﻬﻡ ﺗﺏ ﻋﻠﻳﻧﺎ ﻟﻧﺗﻭﺏ‪.‬‬

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 ‫ﻳﺎ ﺃﺣﺑﺎﺏ ﺭﺳﻭﻝ هللا ‪..‬‬

‫ِﺏ ﻣﻧﺎ‪ ،‬ﻭﻻ ﻧﺣﻣﺩ ﻋﻠﻰ‬ ‫ﺩاﺋﻣﺎ ً ﻧﻧظﺭ ﺇﻟﻰ ﻣﺎ ﻳﻧﻘﺻﻧﺎ‪ ،‬ﻟﺫﻟﻙ ﻻ ﻧﺣﻣﺩ ﻋﻠﻰ ﻣﺎ ﻋﻧﺩﻧﺎ‪ ،‬ﻭﻧﻧظﺭ ﺇﻟﻰ ﻣﺎ ُﺳﻠ َ‬
‫ﺎﺱ َﻭﻟَﻛِﻥَّ ﺃَ ْﻛ َﺛ َﺭ ُﻫ ْﻡ ﻻَ َﻳ ْﺷ ُﻛﺭ َ‬
‫ُﻭﻥ[‪ 11‬اﻟﻧﻣﻝ‪.‬‬ ‫ﻣﺎ ﺃُﻋﻁﻳﻧﺎ‪ ،‬ﻗﺎﻝ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ] َﻭﺇِﻥَّ َﺭ َّﺑ َ‬
‫ﻙ ﻟَ ُﺫﻭ َﻓﺿْ ٍﻝ َﻋﻠَﻰ اﻟ َّﻧ ِ‬

‫ﺃﻳﻬﺎ اﻟﻣﺅﻣﻥ ‪ ..‬ﺃﻋﻠﻡ ﺃﻥ ﺭﺑﻰ ﻭﺭﺑﻙ هللا اﻟﺫﻯ ﻣﺎ ﺃﺷﻘﺎﻙ ﺇﻻ ﻟﻳﺳﻌﺩﻙ‪ ،‬ﻭﻣﺎ ﻣﻧﻌﻙ ﺇﻻ ﻟِﻳﻌﻁﻳﻙ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺑﻛﺎﻙ ﺇﻻ ﻟِﻳﺿﺣﻛﻙ‪ ،‬ﻭﻣﺎ ﺣﺭﻣﻙ ﺇﻻ ﻟِﻳﺗﻔﺿﻝ ﻋﻠﻳﻙ‪ ،‬ﻭﻣﺎ اﺑﺗﻼﻙ ﺇﻻ ﻷﻧﻪ ُﻳﺣِﺑ َﻙ‪ ،‬ﻓﻣﺎ ﺃﺟﻣﻝ اﻟﺭﺿﺎ‬
‫ﻭﺣ ْﻣ ُﺩ هللا ﻭﺷﻛﺭﻩ ﻋﻠﻰ ﻛﻝ ﺷﺊ‪ ،‬اﻟﻠﻬﻡ ﻟﻙ اﻟﺣﻣﺩ ﺣﻣﺩاً ﻛﺛﻳﺭاً ﻁﻳﺑﺎ ً ﻣﺑﺎﺭﻛﺎً‪ ،‬اﻟﻠﻬﻡ ﻣﺎ ﺃﺻﺑﺢ‬
‫ﺑﻘﺿﺎء هللا‪َ ،‬‬
‫ﺑﻰ ﻣﻥ ﻧﻌﻣﺔ ﺃﻭ ﺑﺄﺣﺩ ﻣﻥ ﺧﻠﻘﻙ ﻓﻣﻧﻙ‪ ،‬ﻭﺣﺩﻙ ﻻ ﺷﺭﻳﻙ ﻟﻙ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺕ ﺳﺑﺣﺎﻧﻙ ﺇﻧﻰ ﻛﻧﺕ ﻣﻥ‬
‫اﻟظﺎﻟﻣﻳﻥ‪.‬‬

‫اﻋﻠﻣﻭا ﺃﻥ ﻣﺎ ﻋﻧﺩ هللا ﻻ ﻳُﺩﺭﻙ ﺇﻻ ﺑﻁﺎﻋﺗﻪ ﻭاﻟﺻﺑﺭ ﻋﻠﻰ اﻟﺑﻼء‪ ،‬ﻭﻣﻥ ﻭاﺟﺑﻧﺎ ﺃﻥ ﻧﺭاﺟﻊ ﺃﻧﻔﺳﻧﺎ‬
‫ﻭﻧﺣﺎﺳﺑﻬﺎ‪ ،‬ﻭﺃﻥ ﻧﺗﺧﻠﻕ ﺑﺩﻳﻧِﻧﺎ‪ ،‬ﻻ ﺃﻥ ُﻧﺩﺭﻙ ﻣﻧﻪ اﺳﻣﻪ ﻓﻘﻁ‪ ،‬ﺇﻧﻧﺎ اﺑﺗﻌﺩﻧﺎ ﻋﻥ اﻹﺳﻼﻡ ﺳﻠﻭﻛﺎ‪ ،‬ﻭﻣﺎﺭﺳﻧﺎﻩ‬
‫ﻛﻼﻣﺎ‪ ،‬ﻭاﺑﺗﻌﺩﻧﺎ ﻋﻥ اﻹﺳﻼﻡ َﻓﻬْﻣﺎً‪ ،‬ﻭﻣﺎﺭﺳﻧﺎ ﻏﻳﺭﻩ‪ ،‬ﻭﻛﻠﻧﺎ ﻧﻌﻠﻡ ﺃﻥ ﺟﻭﻫﺭﻩ ﻫﻭ اﻟﺗﺳﻠﻳﻡ هلل‪ ،‬ﻓﻌﻥ ﺳﻔﻳﺎﻥ‬
‫ﺕ ِﺑ َّ ِ‬
‫ﺎهلل‪،‬‬ ‫هللا‪ ،‬ﻗُ ْﻝ ﻟِﻲ َﻗ ْﻭ ًﻻ َﻻ ﺃَﺳْ ﺄ َ ُﻝ َﻋ ْﻧ ُﻪ ﺃَ َﺣ ًﺩا َﺑﻌْ َﺩ َ‬
‫ﻙ‪َ ،‬ﻗﺎ َﻝ‪ :‬ﻗُ ْﻝ‪ :‬ﺁ َﻣ ْﻧ ُ‬ ‫ﺕ‪َ :‬ﻳﺎ َﺭﺳُﻭ َﻝ َّ ِ‬
‫ﺑﻥ ﻋﺑﺩ هللا اﻟﺛﻘﻔﻰ ﻗﺎﻝ ﴿ﻗُ ْﻠ ُ‬
‫ُﺛ َّﻡ اﺳْ َﺗ ِﻘ ْﻡ﴾ﺻﺣﻳﺢ اﺑﻥ ﺣﺑﺎﻥ‪.‬‬

‫ﺃﺣﺑﺎﺋﻰ ‪..‬‬

‫هلل ُﻧﻭﺭ َﻭ ِﻛ َﺗ ٰـﺏ ﻣ ِﺑﻳﻥ • َﻳ ْﻬﺩِﻯ ِﺑ ِﻪ ٱهلل ُ َﻣ ِﻥ ٱ َّﺗ َﺑ َﻊ ِﺭﺿْ َﻭا َﻧ ُﻪ ُﺳ ُﺑ َﻝ ٱﻟ َّﺳﻠَ ٰـ ِﻡ‬ ‫ﻳﻘﻭﻝ هللا ﺗﻌﺎﻟﻰ ﴿ َﻗ ْﺩ َﺟﺎء ُﻛ ْﻡ ﻣ َّﻥ ٱ ِ‬
‫ِﻳﻬ ْﻡ ﺇِﻟَ ٰﻰ ﺻِ ٰﺭﻁٍ ﻣﺳْ َﺗﻘ ٍِﻳﻡ﴾ اﻟﻣﺎﺋﺩﺓ ‪ -24-21‬ﻭﻳﻘﻭﻝ هللا ﺟﻝ‬ ‫ﻭﺭ ِﺑﺈِ ْﺫ ِﻧ ِﻪ َﻭ َﻳ ْﻬﺩ ِ‬
‫ﺕ ﺇِﻟَﻰ ٱﻟﻧ ِ‬ ‫َﻭﻳ ُْﺧ ِﺭ ُﺟ ُﻬ ْﻡ ﻣ ِّﻥ ٱﻟظﻠ ُ َﻣ ٰـ ِ‬
‫ﺽ َﺑﻌْ ﺩَ ﺇِﺻْ ﻠَ ٰـ ِﺣ َﻬﺎ‬ ‫ِﻳﻥ • َﻭﻻَ ُﺗ ْﻔﺳِ ُﺩﻭ ْا ﻓِﻰ ٱﻷﺭْ ِ‬ ‫ﺿﺭ ًﻋﺎ َﻭ ُﺧ ْﻔ َﻳ ًﺔ ﺇِ َّﻧ ُﻪ ﻻَ ُﻳﺣِﺏ ْٱﻟﻣُﻌْ َﺗﺩ َ‬ ‫ﻭﻋﻼ ﴿ ْٱﺩﻋُﻭ ْا َﺭ َّﺑ ُﻛ ْﻡ َﺗ َ‬
‫ِﻳﻥ﴾‪ 14 ،11‬اﻷﻋﺭاﻑ‪ .‬ﺇﻥ اﻟﻔﺳﺎﺩ ﻓﻰ اﻷﺭﺽ‬ ‫ٱهلل َﻗ ِﺭﻳﺏ ﻣ َّﻥ ْٱﻟﻣُﺣْ ﺳِ ﻧ َ‬ ‫ﺕ َّ ِ‬ ‫َﻭ ْٱﺩﻋُﻭﻩُ َﺧ ْﻭ ًﻓﺎ َﻭ َﻁ َﻣ ًﻌﺎ ﺇِﻥَّ َﺭﺣْ َﻣ َ‬
‫ﻛﺎﻥ ﺇﻟﻰ ﺃﻥ ﺑﻌﺙ هللا ﺗﻌﺎﻟﻰ اﻟﻧﻭﺭ اﻷﻋظﻡ ﻧﺑﻰ اﻟﺭﺣﻣﺔ‪ ،‬ﻓﺄﻧﺎﺭ اﻟﻁﺭﻳﻕ ﻭ َﺑﻳّﻧﻪ ﻟﻧﺎ‪ ،‬ﺛﻡ َﺑﻌْ ﺩﻫﺎ ﺑﺩﺃ ﺷﻳﺎﻁﻳﻥ‬
‫ﺱ‬ ‫ٱﻹ ْﻧ ِ‬ ‫ﻳﻥ ِ‬ ‫ﻙ َﺟ َﻌ ْﻠ َﻧﺎ ﻟِ ُﻛ ّﻝ ﻧ ِِﺑﻰّ َﻋ ُﺩﻭّ اً َﺷ َﻳ ٰـﻁِ َ‬
‫اﻟﺟﻥ ﻭاﻹﻧﺱ ﻓﻰ ﻧﺷﺭ ﺟﻣﻳﻊ ﺃﻧﻭاﻉ اﻟﻔﺳﺎﺩ‪ ،‬ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ ﴿ َﻭ َﻛ َﺫﻟِ َ‬
‫ﻭﻥ •‬ ‫ﻙ َﻣﺎ َﻓ َﻌﻠُﻭﻩُ َﻓ َﺫﺭْ ُﻫ ْﻡ َﻭ َﻣﺎ َﻳ ْﻔ َﺗ ُﺭ َ‬ ‫ُﻑ ْٱﻟ َﻘ ْﻭ ِﻝ ُﻏﺭُﻭﺭاً َﻭ َﻟ ْﻭ َﺷﺎء َﺭﺑ َ‬ ‫ﺽ ُز ْﺧﺭ َ‬ ‫ﺿ ُﻬ ْﻡ ﺇِﻟَ ٰﻰ َﺑﻌْ ٍ‬ ‫َﻭ ْٱﻟ ِﺟﻥّ ﻳُﻭﺣِﻰ َﺑﻌْ ُ‬
‫ﻭﻥ﴾ ‪221 ،221‬‬ ‫ﺿ ْﻭﻩُ َﻭ ِﻟ َﻳ ْﻘ َﺗ ِﺭﻓُﻭ ْا َﻣﺎ ﻫُﻡ ﻣ ْﻘ َﺗ ِﺭﻓُ َ‬ ‫ﻭﻥ ِﺑٱﻵﺧ َِﺭ ِﺓ َﻭﻟِ َﻳﺭْ َ‬ ‫ِﻳﻥ ﻻَ ﻳ ُْﺅ ِﻣ ُﻧ َ‬‫َﻭﻟِ َﺗﺻْ َﻐﻰ ﺇِﻟَ ْﻳ ِﻪ ﺃَ ْﻓ ِﺋ َﺩﺓُ ٱﻟَّﺫ َ‬
‫اﻷﻧﻌﺎﻡ‪ -‬ﺳﻭاء ﻛﺎﻥ ﻫﺫا اﻟﻔﺳﺎﺩ ﻓﻰ اﻟﻣﻌﺗﻘﺩ‪ ،‬ﺃﻭ ﻓﻰ اﻷﺧﻼﻕ ﻭاﻟﺳﻠﻭﻙ‪ ،‬ﺃﻭ اﻟﻣﻌﺎﻣﻼﺕ‪ ،‬ﺃﻭ ﻓﻰ ﻛﻝ ﺷﺅﻭﻥ‬
‫ﺎﺱ‬‫ﺕ ﺃَ ْﻳﺩِﻯ ٱﻟ َّﻧ ِ‬ ‫اﻟﺣﻳﺎﺓ‪ ،‬ﺑﺎﺭﺗﻛﺎﺏ اﻟﻣﻌﺎﺻﻰ ﻭاﻟﻣﺧﺎﻟﻔﺎﺕ ﻟﺷﺭﻉ هللا ﴿ َظ َﻬ َﺭ ْٱﻟ َﻔ َﺳﺎ ُﺩ ﻓِﻰ ْٱﻟ َﺑ ّﺭ َﻭ ْٱﻟ َﺑﺣْ ِﺭ ِﺑ َﻣﺎ َﻛ َﺳ َﺑ ْ‬

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 ‫ﺽ ٱﻟَّﺫِﻯ َﻋ ِﻣﻠُﻭ ْا ﻟَ َﻌﻠَّ ُﻬ ْﻡ َﻳﺭْ ِﺟﻌ َ‬
‫ُﻭﻥ﴾‪ 02‬اﻟﺭﻭﻡ‪ -‬ﻭﻟﻌﻝ ﺃﻋظﻣﻬﺎ اﻟﺷﺭﻙ ﺑﺎهلل ﺟﻬﺭاً‪ ،‬ﻭﻳظﻥ اﻟﺑﻌﺽ‬ ‫ﻟِ ُﻳﺫِﻳ َﻘ ُﻬ ْﻡ َﺑﻌْ َ‬
‫ﺃﻥ اﻟﺑﺷﺭﻳﺔ ﻻ ﻳﻣﻛﻥ ﺃﻥ ُﺗﺑﻘﻰ ﻋﻠﻰ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ‪ ،‬ﻭﻳزﻋﻣﻭﻥ ﺃﻥ اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ ﻗﺩ اﻧﺗﻬﻰ ﺩﻭﺭﻫﻣﺎ ﻓﻰ‬
‫اﻟﺣﻳﺎﺓ ﻭﻋﻠﻰ اﻟﻌﺎﻟﻡ ﻧﺑﺫﻫﻣﺎ‪ ،‬ﻭﺃﻥ اﻟﻭاﺟﺏ ﺃﻥ ﺗﺣﻛﻡ ﻗﻭاﻧﻳﻥ ﻭﻧظﻡ ﻋﻠﻰ ﺃﻧﻘﺎﺽ ﻫﺫﻩ اﻟﺷﺭﻳﻌﺔ‪ ،‬ﻛﻝ ﻫﺫا ﻣﻥ‬
‫اﻟﻔﺳﺎﺩ ﻓﻰ اﻷﺭﺽ اﻟﺫﻯ ﺣﺭَّ ﻣﻪ هللا‪ ،‬ﻭﻧﻬﺎﻧﺎ ﻋﻧﻪ ﺟﻝ ﻭﻋﻼ‪.‬‬

‫ﺃﺭاﺩ ﺃﻋﺩاء اﻹﺳﻼﻡ ﺃﻥ ﻳﺑﺛﻭا اﻟﻔﺗﻧﺔ ﻭاﻟﺭﺫﻳﻠﺔ ﻓﻰ ﺷﺑﺎﺑﻧﺎ‪ ،‬ﻭﻳﺑﻌﺩﻭﻧﻬﻡ ﻋﻥ اﻟﻁﺭﻳﻕ اﻟﻘﻭﻳﻡ ﺑﺗﺟﻣﻳﻝ‬
‫اﻟﻣﻔﺎﺗﻥ ﻭاﻟﻣﻔﺎﺳﺩ‪ ،‬ﺟﻣﻳﻝ ﺃﻥ ﺗﺭﻯ ﺫﻟﻙ اﻟﺷﺎﺏ ﻭﻗﺩ ﺑﺩﺕ ﻋﻠﻳﻪ ﺃﻣﺎﺭاﺕ اﻟﺧﻳﺭ ﻭاﻟﺻﻼﺡ‪ ،‬ﻭاﻟﻌز ﻭاﻟﻔﻼﺡ‪،‬‬
‫ﻭاﻟﺗﻣﺳّﻙ ﺑﺳﻧﺔ ﺣﺑﻳﺑﻪ ﺳﺑﺏ اﻟﻧﺟﺎﺡ‪ ،‬ﻭﺫﻟﻙ ﻓﻳﻣﺎ ﻳﺭﻯ اﻟﻧﺎﺱ‪ ،‬ﻓﻌُﺭﻑ ﺑﻳﻧﻬﻡ ﺑﺟﻣﻳﻝ ﺃﺩﺑﻪ‪ ،‬ﻭ ُﺣﺳﻥ‬
‫َﺳ ْﻣﺗِﻪ‪ ،...‬ﻭﻟﻛﻥ اﻷﺟﻣﻝ ﺃﻥ َﻳﺗﺣﻠّﻰ اﻟﻣﺳﻠﻡ ﺑﺎﻟﺻﺩﻕ ﻗﻭﻻ ﻭﻓﻌﻼ‪ ،‬ﻭﺃﻥّ ﻣِﻥ ﺃﻧﺑﻝ ﺃﻧﻭاﻉ اﻟﺻﺩﻕ ﻫﻭ ﺻﺩﻕ‬
‫اﻟﻌﻬﺩ ﻣﻊ هللا‪ ،‬ﺑﺣﻳﺙ ﻳﻛﻭﻥ ﺑﺎﻁﻧﻪ ﺃﺟﻣﻝ ﻣﻥ ظﺎﻫﺭﻩ‪ ،‬ﻭﺧﻠﻭاﺗﻪ ﺃﺻﺩﻕ ﻣﻊ هللا ﺗﻌﺎﻟﻰ ﻣﻥ ﻋﻼﻧﻳﺗﻪ‪،‬‬
‫ﻭاﺣﺫﺭ ﺃﺧﻰ‪ :‬ﺃﻥ ﻳﻛﻭﻥ هللا ﺗﻌﺎﻟﻰ ﺃﻫﻭﻥ اﻟﻧﺎظﺭﻳﻥ ﺇﻟﻳﻙ‪ ،‬ﺗﺧﺎﻟﻑ ﺃﻭاﻣﺭﻩ‪ ،‬ﻭﺗﺳﺗﺟﻳﺏ ﻟﻠﺷﻳﻁﺎﻥ ﻭﺩاﻋﻳﻪ‬
‫ﺎﺱ َﻭﻻَ‬ ‫ﻭﻥ ﻣ َِﻥ اﻟ َّﻧ ِ‬ ‫[ﺇﻳﺎﻙ ﺃﻥ ﺗﻛﻭﻥ ﻋﺩﻭّ اً ﻹﺑﻠﻳﺱ ﻓﻰ اﻟﻌﻼﻧﻳﺔ ﺻﺩﻳﻘﺎ ً ﻟﻪ ﻓﻰ اﻟﺳﺭ] ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ ﴿ َﻳﺳْ َﺗ ْﺧﻔُ َ‬
‫هللا َﻭﻫ َُﻭ َﻣ َﻌ ُﻬ ْﻡ﴾ ‪ 299‬اﻟﻧﺳﺎء‪ -‬ﺇﻥ ﻫﺫﻩ اﻟﺫﻧﻭﺏ اﻟﺗﻰ ﺗﻛﻭﻥ ﻓﻰ اﻟﺧﻠﻭاﺕ ﻫﻰ ﻣﻥ ﺃﻋظﻡ‬ ‫ﻭﻥ ﻣ َِﻥ َّ ِ‬ ‫َﻳﺳْ َﺗ ْﺧﻔُ َ‬
‫اﻟﻣﻬﻠﻛﺎﺕ‪ ،‬ﻭﻣﺣﺭﻗﺔ ﻟﻠﺣﺳﻧﺎﺕ‪ ،‬ﻭﻗﺩ ﺟﺎء ﻋﻧﻪ ﺃﻧﻪ ﻗﺎﻝ (ﻷَﻋْ ﻠَ َﻣﻥَّ ﺃَ ْﻗ َﻭاﻣًﺎ ﻣِﻥْ ﺃ ُ َّﻣﺗِﻰ َﻳﺄْ ُﺗ َ‬
‫ﻭﻥ َﻳ ْﻭ َﻡ ْاﻟ ِﻘ َﻳﺎ َﻣ ِﺔ‬
‫هللاُ َﻋ َّز َﻭ َﺟ َّﻝ َﻫ َﺑﺎ ًء َﻣ ْﻧ ُﺛﻭﺭً ا‪َ ،‬ﻗﺎ َﻝ َﺛ ْﻭ َﺑﺎﻥُ ‪َ :‬ﻳﺎ َﺭﺳُﻭ َﻝ َّ ِ‬
‫هللا‪،‬‬ ‫ﺿﺎ‪َ ،‬ﻓ َﻳﺟْ َﻌﻠ ُ َﻬﺎ َّ‬ ‫ﺎﻝ ِﺗ َﻬﺎ َﻣ َﺔ ِﺑﻳ ً‬
‫ﺎﻝ ِﺟ َﺑ ِ‬ ‫ﺕ ﺃَ ْﻣ َﺛ ِ‬‫ِﺑ َﺣ َﺳ َﻧﺎ ٍ‬
‫ﻭﻥ‬‫ﻭﻥ ِﻣ ْﻧ ُﻬ ْﻡ َﻭ َﻧﺣْ ﻥُ ﻻَ َﻧﻌْ ﻠَ ُﻡ‪َ ،‬ﻗﺎ َﻝ‪ :‬ﺃَ َﻣﺎ ﺇِ َّﻧ ُﻬ ْﻡ ﺇِ ْﺧ َﻭا ُﻧ ُﻛ ْﻡ‪َ ،‬ﻭﻣِﻥْ ِﺟ ْﻠ َﺩ ِﺗ ُﻛ ْﻡ‪َ ،‬ﻭ َﻳﺄْ ُﺧ ُﺫ َ‬ ‫ﺻِ ْﻔ ُﻬ ْﻡ ﻟَ َﻧﺎ‪َ ،‬ﺟﻠِّ ِﻬ ْﻡ َﻟ َﻧﺎ‪ ،‬ﺃَﻥْ ﻻَ َﻧ ُﻛ َ‬
‫هللا ا ْﻧ َﺗ َﻬ ُﻛﻭ َﻫﺎ) اﻟﻠﻬﻡ ﻻ ﺗﺟﻌﻠﻧﺎ ﻣﻥ ﺃﻭﻟﺋﻙ‬ ‫ﺎﺭ ِﻡ َّ ِ‬ ‫َ‬
‫ﻭﻥ‪َ ،‬ﻭﻟَ ِﻛ َّﻧ ُﻬ ْﻡ ﺃ ْﻗ َﻭاﻡ ﺇِ َﺫا َﺧﻠَ ْﻭا ِﺑ َﻣ َﺣ ِ‬ ‫ﻣِﻥْ اﻟﻠَّﻳ ِْﻝ َﻛ َﻣﺎ َﺗﺄْ ُﺧ ُﺫ َ‬
‫ﺏ ﻟَ ُﻬ ْﻡ َﻣ ْﻐﻔ َِﺭﺓ َﻭﺃَﺟْ ﺭ َﻛ ِﺑﻳﺭ • َﻭﺃَﺳِ ﺭﻭا َﻗ ْﻭﻟَ ُﻛ ْﻡ ﺃَ ِﻭ‬ ‫ِﻳﻥ َﻳ ْﺧ َﺷ ْﻭ َﻥ َﺭ َّﺑ ُﻬ ْﻡ ِﺑ ْﺎﻟ َﻐ ْﻳ ِ‬‫اﻟﻣﺣﺭﻭﻣﻳﻥ‪ ،‬ﻭاﺟﻌﻠﻧﺎ ﻣﻥ ﴿اﻟَّﺫ َ‬
‫ﺕ ﻋﻠﻰ ﻧﺎﻓﺫﺗﻙ‬ ‫ﻭﺭ﴾‪ 21 ،21‬اﻟﻣﻠﻙ‪ -‬ﺇﺫا ﺃﻏﻠﻘﺕ ﺩﻭﻧﻙ اﻟﺑﺎﺏ ﻭﺃُﺳْ ِﺩﻟَ ْ‬ ‫ﺕ اﻟﺻ ُﺩ ِ‬ ‫اﺟْ َﻬﺭُﻭا ِﺑ ِﻪ ﺇِ َّﻧ ُﻪ َﻋﻠِﻳﻡ ِﺑ َﺫا ِ‬
‫اﻟﺳﺗﺎﺭ ﻭﻏﺎﺑﺕ ﻋﻧﻙ ﺃﻋﻳﻥ اﻟﺑﺷﺭ‪ ،‬ﻓﺗﺫ َّﻛﺭ َﻣﻥ ﻻ ﺗﺧﻔﻰ ﻋﻠﻳﻪ ﺧﺎﻓﻳﺔ‪ ،‬ﺗﺫ َّﻛﺭ ﻣﻥ ﻳﺭﻯ ﻭﻳﺳﻣﻊ ﺩﺑﻳﺏ اﻟﻧﻣﻠﺔ‬
‫اﻟﺳﻭﺩاء ﻓﻰ اﻟﻠﻳﻠﺔ اﻟظﻠﻣﺎء ﻋﻠﻰ اﻟﺻﺧﺭﺓ اﻟﺻﻣﺎء‪ ،‬ﺟ ّﻝ ﺷﺄﻧﻪ ﻭﺗﻘ ّﺩﺱ ﺳﻠﻁﺎﻧﻪ‪.‬‬

‫ﺇﺧﻭاﻧﻰ ﻭﺃﺧﻭاﺗﻰ ‪..‬‬

‫ِﻳﻥ اﺻْ َﻁ َﻔ ْﻳ َﻧﺎ ﻣِﻥْ ﻋِ َﺑﺎ ِﺩ َﻧﺎ َﻓ ِﻣ ْﻧ ُﻬ ْﻡ َظﺎﻟِﻡ ﻟِّ َﻧ ْﻔﺳِ ِﻪ َﻭ ِﻣ ْﻧﻬُﻡ ﻡُُ ْﻗ َﺗﺻِ ﺩ َﻭ ِﻣ ْﻧ ُﻬ ْﻡ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ ُﺛ َّﻡ ﺃَ ْﻭ َﺭ ْﺛ َﻧﺎ ْاﻟ ِﻛ َﺗ َ‬
‫ﺎﺏ اﻟَّﺫ َ‬
‫ﻙ ﻫ َُﻭ ْاﻟ َﻔﺿْ ُﻝ ْاﻟ َﻛ ِﺑﻳ ُﺭ﴾‪ 11‬ﻓﺎﻁﺭ‪َ -‬ﻓ َﻁ َﺭ اﻟﻣﻭﻟﻰ ﻋز ﻭﺟﻝ اﻹﻧﺳﺎﻥ ﻋﻠﻰ ﺣﺏ‬ ‫ﺕ ِﺑﺈِ ْﺫ ِﻥ َّ ِ‬
‫هللا َﺫﻟِ َ‬ ‫َﺳ ِﺎﺑﻕ ِﺑ ْﺎﻟ َﺧﻳ َْﺭا ِ‬
‫اﻟﺧﻳﺭ‪ ،‬ﻭﺟﻌﻝ ﻓﻰ ﺩاﺧﻝ ﻛﻝ ﻣﻧﺎ ﺃﺳﺩ ﺭاﺑﺽ ﻣﺳﺗﻌﺩ ﻟﻠﻭﺛﺑﺔ ﻓﻰ ﻋﻣﻝ اﻟﺧﻳﺭ‪ ،‬ﻭاﻟﻣﻁﻠﻭﺏ ﺃﻥ ﻧﻘﻭﻡ‬
‫ﺑﺎﺳﺗﻔزازﻩ ﻭﺇﺧﺭاﺟﻪ‪ ،‬ﻭﻛﻣﺎ ﺃﻥ ﺩاﺧﻝ ﻛﻝ ِﻣ ّﻧﺎ ﺇﻧﺳﺎﻥ ﻁﻳﺏ ﻣﺳﺎﻣﺢ‪ ،‬اﻟﻣﻁﻠﻭﺏ ِﻣ ّﻧﺎ اﻛﺗﺷﺎﻓﻪ‪ ،‬ﺇﻧﺳﺎﻥ ﻳﺣﻣﻝ‬
‫ﻛﻝ ﻣﻌﺎﻧﻰ اﻹﻧﺳﺎﻧﻳﺔ ﻣﻥ ﺭﺣﻣﺔ ﻭﻟﻁﻑ ﻭﺳﻼﻡ ﻭﺗﺳﺎﻣﺢ ﻭﺣﺏ اﻟﺧﻳﺭ‪ ،‬ﻭﻟﻛﻥ ﻗﺩ ُﺗﻐﻳِّﺭﻧﺎ ﻣﺷﺎﻏﻝ اﻟﺣﻳﺎﺓ‬
‫ﺑﺣﻳﺙ ﺃﻥْ ﻧﻧﺳﻰ ﺃﻧﻔﺳﻧﺎ ‪ ،‬ﻭﻧﺣﻥ ﻧﺭﻳﺩ ﻟﻬﺎ اﻟﻧﺟﺎﺓ ﻭﻧﺭﻳﺩ ﺃﻥ ﻧﺣظﻰ ﺑﺫﻟﻙ اﻟﻔﺿﻝ اﻟﻛﺑﻳﺭ؛ ﻓﻛﻳﻑ ﻟﻧﺎ ﺑﺫﻟﻙ‪،‬‬
‫ﻭﻥ •‬ ‫ِﻳﻥ ﻫُﻡ ﻣِّﻥْ َﺧ ْﺷ َﻳ ِﺔ َﺭﺑ ِِّﻬﻡ ﻣ ْﺷ ِﻔﻘُ َ‬ ‫ﻭﻗﺩ ﻭﺿﻊ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺷﺭﻭﻁﺎ ً ﺇﺫ ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ ﴿ﺇِﻥَّ اﻟَّﺫ َ‬

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 ‫ﻭﻥ َﻣﺎ ﺁ َﺗﻭ ْا َّﻭﻗُﻠُﻭ ُﺑ ُﻬ ْﻡ َﻭ ِﺟﻠَﺔ‬ ‫ﻭﻥ • َﻭاﻟَّﺫ َ‬
‫ِﻳﻥ ﻳ ُْﺅ ُﺗ َ‬ ‫ﻭﻥ • َﻭاﻟَّﺫ َ‬
‫ِﻳﻥ ﻫُﻡ ِﺑ َﺭﺑ ِِّﻬ ْﻡ ﻻَ ُﻳ ْﺷ ِﺭ ُﻛ َ‬ ‫ﺕ َﺭﺑ ِِّﻬ ْﻡ ﻳ ُْﺅ ِﻣ ُﻧ َ‬ ‫َﻭاﻟَّﺫ َ‬
‫ِﻳﻥ ﻫُﻡ ِﺑآ َﻳﺎ ِ‬
‫ﻭﻥ﴾‪ 11:42‬اﻟﻣﺅﻣﻧﻭﻥ‪ -‬ﻭﺣﻳﻧﻣﺎ‬ ‫ُﻭﻥ ﻓِﻰ ْاﻟ َﺧﻳ َْﺭا ِ‬
‫ﺕ َﻭ ُﻫ ْﻡ ﻟَ َﻬﺎ َﺳ ِﺎﺑﻘُ َ‬ ‫ُﻭﻥ • ﺃ ُ ْﻭﻟَ ِﺋ َ‬
‫ﻙ ُﻳ َﺳﺎ ِﺭﻋ َ‬ ‫ﺃَ َّﻧ ُﻬ ْﻡ ﺇِﻟَﻰ َﺭﺑ ِِّﻬ ْﻡ َﺭا ِﺟﻌ َ‬
‫ﺳﺄﻟﺕ ﺃﻡ اﻟﻣﺅﻣﻧﻳﻥ اﻟﺳﻳﺩﺓ ﻋﺎﺋﺷﺔ اﻟﺭﺳﻭﻝ اﻟﻛﺭﻳﻡ ﻋﻥ ﻫﺫﻩ اﻵﻳﺔ ﺑﻘﻭﻟﻬﺎ‪ :‬ﺇﻧﻬﻡ اﻟﺫﻳﻥ ﻳﺷﺭﺑﻭﻥ اﻟﺧﻣﺭ‬
‫ﻭﻳﺳﺭﻗﻭﻥ؟ ﻓﻘﺎﻝ (ﻻ ﻳﺎ ﺑﻧﺕ اﻟﺻ ّﺩﻳﻕ‪ ،‬ﻭﻟﻛﻧﻬﻡ اﻟﺫﻳﻥ ﻳﺻﻭﻣﻭﻥ ﻭﻳﺻﻠﻭﻥ ﻭﻳﺗﺻﺩﻗﻭﻥ ﻭﻫﻡ ﻳﺧﺎﻓﻭﻥ ﺃﻻَّ‬
‫ﻳُﻘﺑﻝ ﻣﻧﻬﻡ‪ ،‬ﺃﻭﻟﺋﻙ اﻟﺫﻳﻥ ﻳﺳﺎﺭﻋﻭﻥ ﻓﻰ اﻟﺧﻳﺭاﺕ)‪.‬‬

‫ﻭﻓﻰ ﻫﺫا اﻟﻣﻌﻧﻰ ﻗﺎﻝ اﻹﻣﺎﻡ اﻟﺣﺳﻥ اﻟﺑﺻﺭﻯ "اﻟﻣﺅﻣﻥ ﻣﻥ ﺟﻣﻊ ﺇﺣﺳﺎﻧﺎ ً ﻭﺧﺷﻳﺔ‪ ،‬ﻭاﻟﻣﻧﺎﻓﻕ ﻣﻥ ﺟﻣﻊ‬
‫ﺇﺳﺎءﺓ ﻭﺃﻣﻧﺎ ً"‪ ،‬ﻓﻬﻡ ﻣﻊ ﺇﺣﺳﺎﻧﻬﻡ ﻭﺇﻳﻣﺎﻧﻬﻡ ﻭﻋﻣﻠﻬﻡ اﻟﺻﺎﻟﺢ ﻣﺷﻔﻘﻭﻥ ﻣﻥ هللا ﺧﺎﺋﻔﻭﻥ ﻣﻧﻪ‪َ ،‬ﻭ ِﺟﻠُﻭﻥ ﻣﻥ‬
‫ﻣﻛﺭﻩ ﺑﻬﻡ‪.‬‬

‫ﻭﻫﺅﻻء ﺳﺑﻘﺕ ﻟﻬﻡ ﻣﻥ هللا اﻟﺳﻌﺎﺩﺓ‪ ،‬ﻭﻧﻳﻝ اﻟﺳﻌﺎﺩﺓ ﻻ ﻳﺗﺄ َّﺗﻰ ﺇﻻَّ ﺑﺎﻟﺗﻘﻭﻯ‪ ،‬ﻭاﻻﺟﺗﻬﺎﺩ ﻓﻰ اﻟﻁﺎﻋﺎﺕ‪،‬‬
‫ﻭاﻻﺑﺗﻌﺎﺩ ﻋﻥ اﻟﻣﻌﺎﺻﻰ‪ ،‬ﺗﻠﻙ ﺻﻔﺔ اﻟﻣﺳﺎﺭﻋﺔ ﻓﻰ اﻟﺧﻳﺭاﺕ ﻭﺑﻌﺽ ﻓﺿﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﻳﻭﺻﻠﻙ ﺇﻟﻳﻬﺎ ﻣﻥ‬
‫ﺻﻔﺎﺕ‪ ،‬ﻭﻟﻡ ﻳﺑﻕ ﺇﻻَّ اﺗﺑﺎﻉ اﻟﻌﻠﻡ ﺑﺎﻟﻌﻣﻝ‪ ،‬ﺟﻌﻠﻧﺎ هللا ﻭﺇﻳﺎﻙ ﻣﻥ اﻟﻣﺳﺎﺭﻋﻳﻥ ﻓﻰ اﻟﺧﻳﺭاﺕ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫ﺟﺎءﺕ اﻟﻌﺷﺭاﺕ ﻣﻥ ﺁﻳﺎﺕ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ اﻟﺗﻰ ﺗﺩﻋﻭ ﺇﻟﻰ اﻟﺻﺣﺑﺔ ﻭﺇﻟﻰ اﻟﺗﺄﺩﺏ ﺑآﺩاﺑﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﻼﻫﺎ ﻣﻥ‬
‫ﺃﺣﺎﺩﻳﺙ ﻗﺩﺳﻳﺔ ﻭﺃﺣﺎﺩﻳﺙ ﻧﺑﻭﻳﺔ ﺗﻧص ﻋﻠﻰ ﺃﻫﻣﻳﺔ اﻟﺻﺣﺑﺔ ﻭﻋﻠﻰ اﻟﺗﺧﻠﻕ ﺑﺄﺧﻼﻗﻬﺎ اﻟﺣﻣﻳﺩﺓ‪ ،‬ﺣﺗﻰ َﺣظِ َﻰ‬
‫ﻛﻝ ﻣﻥ ﺃﺩﺭﻙ اﻹﺳﻼﻡ زﻣﻥ اﻟﻧﺑﻰ ﺑﺷﺭﻑ اﻟﺻﺣﺑﺔ‪ ،‬ﻓﻬﻡ اﻟﺻﺣﺎﺑﺔ ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻬﻡ‪ ،‬ﻟﺧﻳﺭ اﻟﺧﻠﻕ‬
‫ﻭﺣﺑﻳﺏ اﻟﺣﻕ‪ ،‬ﻓﻛﺎﻥ ﺧﻳﺭ اﻷﺻﺣﺎﺏ ﻷﺻﺣﺎﺑﻪ ﻭﻟﻣﺟﺗﻣﻌﻪ‪ ،‬ﻭﻫﻭ اﻟﻣﺛﻝ اﻷﻋﻠﻰ ﻟﻬﻡ ﻓﻰ ﻧﻔﻌﻪ ﻟﻠﻧﺎﺱ‬
‫ﻭﻟﻠﻣﺟﺗﻣﻊ ﻛﻣﺎ ﻭﺻﻔﺗﻪ اﻟﺳﻳﺩﺓ ﺧﺩﻳﺟﺔ ﺃﻡ اﻟﻣﺅﻣﻧﻳﻥ ‪ ،‬ﻗﺎﻟﺕ‪ :‬ﺇﻧﻙ ﻟﺗﺻﻝ اﻟﺭﺣﻡ‪ ،‬ﻭﺗﺣﻣﻝ اﻟﻛﻝ‪ ،‬ﻭﺗﻛﺳﺏ‬
‫اﻟﻣﻌﺩﻭﻡ‪ ،‬ﻭﺗﻘﺭﻯ اﻟﺿﻳﻑ‪ ،‬ﻭﺗﻌﻳﻥ ﻋﻠﻰ ﻧﻭاﺋﺏ اﻟﺣﻕ‪.‬‬

‫ﻭﻟﻘﺩ ﺷﺑﻪ اﻟﺭﺳﻭﻝ اﻟﺻﺩﻳﻕ اﻟﺻﺎﻟﺢ ﻛﺣﺎﻣﻝ اﻟﻣﺳﻙ ﻳﺻﻳﺑﻙ ﺑﺭﻳﺣﻪ اﻟﻁﻳﺑﺔ ﻟﻣﺎ ﻳﺣﻣﻠﻪ ﻣﻥ ﺃﺧﻼﻕ‬
‫ﻓﺎﺿﻠﺔ‪ ،‬ﻳﺄﻣﺭﻙ ﺑﺎﻟﻣﻌﺭﻭﻑ ﻭﻳﻧﻬﺎﻙ ﻋﻥ اﻟﻣﻧﻛﺭ‪ ،‬ﻓﻘﺎﻝ (ﺇﻧﻣﺎ ﻣﺛﻝ ﺟﻠﻳﺱ اﻟﺻﺎﻟﺢ ﻭﺟﻠﻳﺱ اﻟﺳﻭء ﻛﺣﺎﻣﻝ‬
‫اﻟﻣﺳﻙ ﻭﻧﺎﻓﺦ اﻟﻛﻳﺭ‪ ،‬ﺣﺎﻣﻝ اﻟﻣﺳﻙ ﺇﻣﺎ ﺃﻥ ﻳﺣﺫﻳﻙ ﻭﺇﻣﺎ ﺃﻥ ﺗﺑﺗﺎﻉ ﻣﻧﻪ ﻭﺇﻣﺎ ﺃﻥ ﺗﺟﺩ ﻣﻧﻪ ﺭﻳﺣﺎ ً ﻁﻳﺑﺔ‪،‬‬
‫ﻭﻧﺎﻓﺦ اﻟﻛﻳﺭ ﺇﻣﺎ ﺃﻥ ﻳﺣﺭﻕ ﺛﻳﺎﺑﻙ ﻭﺇﻣﺎ ﺃﻥ ﺗﺟﺩ ﻣﻧﻪ ﺭﻳﺣﺎ ً ﺧﺑﻳﺛﺔ)‪.‬‬

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 ‫ﻭﻗﺎﻝ اﻹﻣﺎﻡ اﻟﻘﺷﻳﺭﻯ‪ :‬ﺇﻥ اﻟﺻﺣﺑﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺳﺎﻡ‪:‬‬

‫ﺻﺣﺑﺔ ﻣﻥ ﻓﻭﻗﻙ‪ ،‬ﻭﻫﻰ ﻓﻰ اﻟﺣﻘﻳﻘﺔ ﺧﺩﻣﺔ‪.‬‬

‫ﻭﺻﺣﺑﺔ ﻣﻥ ﺩﻭﻧﻙ‪ ،‬ﻭﻫﻰ ﺗﻘﺿﻰ ﻋﻠﻰ اﻟﻣﺗﺑﻭﻉ ﺑﺎﻟﺷﻔﻘﺔ ﻭاﻟﺭﺣﻣﺔ‪ ،‬ﻭﻋﻠﻰ اﻟﺗﺎﺑﻊ ﺑﺎﻟﻭﻓﺎﻕ ﻭاﻟﺣﺭﻣﺔ‪.‬‬

‫ﻭﺻﺣﺑﺔ اﻷ ْﻛﻔﺎء ﻭاﻟﻧظﺭاء‪ ،‬ﻭﻫﻰ ﻣﺑﻧﻳﺔ ﻋﻠﻰ اﻹﻳﺛﺎﺭ ﻭاﻟﻔُ َّﺗﻭﺓ‪.‬‬

‫ﻓﻣﻥ ﺻﺣﺏ ﺷﻳﺧﺎ ً ﻓﻭﻗﻪ ﻓﻰ اﻟﺭﺗﺑﺔ‪َ ،‬ﻓﺄَﺩَﺑﻪ ﺗﺭﻙ اﻻﻋﺗﺭاﺽ ﻭﺣﻣﻝ ﻣﺎ ﻳﺑﺩﻭ ﻣﻧﻪ ﻋﻠﻰ ﻭﺟﻪ ﺟﻣﻳﻝ ﻭﺗﻠﻘﻰ‬
‫ﺃﺣﻭاﻟﻪ ﺑﺎﻹﻳﻣﺎﻥ‪.‬‬

‫ﻭﺃﻣﺎ ﺇﺫا ﺻﺣﺑﺕ ﻣﻥ ﻫﻭ ﻓﻰ ﺩﺭﺟﺗﻙ ﻓﺳﺑﻳﻠﻙ اﻟﺗﻌﺎﻣﻰ ﻋﻥ ﻋﻳﻭﺑﻪ‪ ،‬ﻭﺣﻣﻝ ﻣﺎ ﺗﺭﻯ ﻣﻧﻪ ﻋﻠﻰ ﻭﺟﻪ ﻣﻥ‬
‫اﻟﺗﺄﻭﻳﻝ ﺟﻣﻳﻝ ﻣﺎ ﺃﻣﻛﻧﻙ‪ ،‬ﻓﺈﻥ ﻟﻡ ﺗﺟﺩ ﺗﺄﻭﻳﻼً ﻋ ُْﺩ َ‬
‫ﺕ ﺇﻟﻰ ﻧﻔﺳﻙ ﺑﺎﻟﺗﻬﻣﺔ ﻭﺇﻟﻰ اﻟﺗزاﻡ اﻟﻼﺋﻣﺔ‪.‬‬

‫ﻭﻗﺎﻝ ﺑﻌﺽ اﻟﻌﻠﻣﺎء‪ :‬ﻻ ﺗﺻﺣﺏ ﺇﻻ ﺃﺣﺩ ﺭﺟﻠﻳﻥ‪ :‬ﺭﺟﻝ ﺗﺗﻌﻠﻡ ﻣﻧﻪ ﺷﻳﺋﺎ ﻓﻰ ﺃﻣﺭ ﺩﻳﻧﻙ ﻓﻳﻧﻔﻌﻙ‪ ،‬ﺃﻭ ﺭﺟﻝ‬
‫ﺗﻌﻠﻣﻪ ﺷﻳﺋﺎ ﻓﻰ ﺃﻣﺭ ﺩﻳﻧﻪ ﻓﻳﻘﺑﻝ ﻣﻧﻙ‪.‬‬

‫ﺃﺣﺑﺗﻰ ‪..‬‬

‫ﻧﺫﻛﺭ ﻟﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻣﺷﻬﺩ ﻏﺎﻳﺔ ﻓﻰ اﻟﺟﻣﺎﻝ ﻭاﻟﺭﻭﻋﺔ ﻭﻫﻭ ﻋﻧﺩﻣﺎ ﺳﺎﻓﺭ ﺇﻟﻰ ﺃﻟﻣﺎﻧﻳﺎ اﻟﻐﺭﺑﻳﺔ‬
‫ﻭﻭﻗﻑ ﻋﻧﺩ ﺳﻭﺭ ﺑﺭﻟﻳﻥ (اﻟﺣﺎﺋﻁ اﻟﻔﺎﺻﻝ ﺑﻳﻥ اﻟﺑﻠﺩﻳﻥ) ﺛﻡ ﺗﺣﺩﺙ ﻟﻣﻥ ﺣﻭﻟﻪ ﻋﻥ ﻭﺣﺩﺓ ﺃﻟﻣﺎﻧﻳﺎ اﻟﻐﺭﺑﻳﺔ‬
‫ﻭﺃﻟﻣﺎﻧﻳﺎ اﻟﺷﺭﻗﻳﺔ ﻟﺗﺻﺑﺣﺎ ﺑﻠﺩا ﻭاﺣﺩاً‪ ،‬ﻭﺑﻌﺩ ﻓﺗﺭﺓ ﻣﻥ اﻟزﻣﻥ ﺗﻛﻭﻥ ﺃﻭﻝ ﺿﺭﺑﺔ ﻣﻌﻭﻝ ﻟﻬﺩﻡ اﻟﻔﺎﺻﻝ ﻣﻥ‬
‫ﻧﻔﺱ اﻟﻣﻛﺎﻥ اﻟﺫﻯ ﻭﻗﻑ ﻓﻳﻪ اﻟﺷﻳﺦ‪ ،‬ﻭﻫﺫا اﻟﻛﻼﻡ ﻟﻳﺱ ﻣﻥ ﺑﺎﺏ اﻟﻛﺭاﻣﺔ ﻭﻟﻛﻥ ﻣﻥ ﺑﺎﺏ ﺗﺣﺩﻯ اﻟﻌﻘﻭﻝ‪،‬‬
‫ﻓﻛﺎﻥ ﺑﺣﻕ ﻭﺣﻘﻳﻕ ﻳﺳﺗﺣﻕ اﻟﺛﻧﺎء اﻟﺟﻣﻳﻝ ﻣﻥ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺑﻘﻭﻟﻪ‪:‬‬
‫ﺎﻝ ْاﻟ َﻌ َﻁﺎ ِء ﻣِﻥْ َﻓﻳ ِ‬
‫ْﺽ َﻭﻫْ ٍ‬
‫ﺏ‬ ‫ﻣِﻥْ َﻛ َﻣ ِ‬

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 ‫َﻓﺎﺳْ ﺄَﻟُﻭﻩُ اﻟ َّﻧ َﺟﺎ َﺓ ﻣِﻥْ َﻳ ْﻭ ِﻡ َﺣـ ْﺷ ٍﺭ‬
‫ﺃَﻳ َﻬﺎ اﻟ َّﻧﺎﺱُ َﺟﺎ َء ُﻛ ْﻡ ﺇِﺑ َْﺭاﻫِﻳ ُﻡ‬
‫َﻳ ْﻭ َﻡ ﻻَ َﻳﺳْ ﺄ َ ُﻝ ْاﻟ َﺣﻣِﻳ َﻡ َﺣﻣِﻳ ُﻡ‬
‫ﻭﻗﻭﻟﻪ ﺃﻳﺿﺎ‪:‬‬
‫ﺃُﻭﺩ َ‬
‫ِﻉ اﻟﺳِّﺭَّ َﻭاﻟﺳ ََّﺭا ِﺋ ُﺭ َﻏﻳْﺏ‬
‫َﻣﻥْ َﺭﺁﻧِﻰ ﻟَ َﺩ ْﻳ ِﻪ َﻓ َ‬
‫ﺎز ِﺑﺳِ ﺭِّ ﻯ‬
‫ﺎﺣ ْﻳ ِﻪ َﺭﺣْ َﻣﺗِﻰ َﻭﻟَ َﺩ ْﻳ ِﻪ‬
‫ﻓِﻰ َﺟ َﻧ َ‬
‫َﻛﺎظِ ﻡ ﻋِ ْﻠ َﻣ ُﻪ َﻭﻧِﻌْ َﻡ ْاﻟ َﻛظِ ﻳ ُﻡ‬
‫ﻓِﻰ َﺟ َﻧﻰ َﺟ َّﻧ َﺗ ْﻳ ِﻪ ﺳِ ﺭ َﻛﺗِﻳ ُﻡ‬
‫ْﻥ َﻳ ْﻠ َﻘﻰ اﻟﻠَّﻁِ ﻳ ُﻡ‬
‫ﻋِ َﻭﺽُ ْاﻟ َﻭاﻟِ َﺩﻳ ِ‬

‫ﻓﻘﺩ ﻛﺎﻥ ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻪ ﻗﻣﺔ ﻓﻰ اﻟﺗﻭاﺿﻊ‪ ،‬ﺣﺗﻰ ﺇﻧﻪ ﻛﺎﻥ ﻳﺗﻧزﻝ ﻭﻳﺗﻧزﻝ ﺇﻟﻰ ﺃﻥ ﻳﺷﻌﺭ ﻣﻥ ﻳﺗﺣﺩﺙ‬
‫ﻣﻌﻪ ﺃﻧﻪ ﻻ ﻓﺭﻕ ﺑﻳﻥ ﻭﻟﻰ ﺑﻠﻎ ﺧﺗﻡ اﻟﻭﻻﻳﺔ ﻭﺑﻳﻥ ﻣﺭﻳﺩ ﺃﻭ ﺃخ ﻣﻥ ﻋﺎﻣﺔ اﻹﺧﻭاﻥ‪ ،‬ﻓﻣﺎ ﺗﻠﺑﺙ ﺃﻥ ﺗﺫﻫﺏ‬
‫اﻟﺭﻫﺑﺔ ﻭﻳﺑﺩﺃ اﻟﺗﺑﺎﺳﻁ‪ ،‬ﻓﻳﺳﺄﻟﻪ اﻹﻣﺎﻡ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻋﻥ ﺃﺣﻭاﻟﻪ ﻭﻋﻥ ﺃﺑﻧﺎءﻩ‪...‬‬

‫ﻭﻛﺎﻥ ﻳﺷﻌﺭ ﺑﺎﻷﻟﻡ ﺇﺫا ﻋﺭﻑ ﺃﻥ ﺃﺣﺩ اﻹﺧﻭﺓ ﻗﺩ ﺃﺻﺎﺑﻪ ﺃﻗﻝ ﻣﻛﺭﻭﻩ‪ ،‬ﺣﺳﺑﻧﺎ ﻗﻭﻟﻪ (ﺣﺗﻰ اﻟﺷﻭﻛﺔ ﻳﺷﺗﺎﻛﻬﺎ‬
‫ﺃﺣﺩﻛﻡ ﻓﺄﺗﺄﻟﻡ ﻟﻬﺎ)‪.‬‬

‫ﻭﻣﻣﺎ ﺃُﺛﺭ ﻋﻧﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﻭﻝ ﺃﻛﺛﺭ ﻣﻥ ﺃﺳﺭﺓ ﻓﻘﻳﺭﺓ‪ ،‬ﺑﻝ ﻳﺣﻣﻝ ﺑﻧﻔﺳﻪ اﻟﻁﻌﺎﻡ ﺇﻟﻳﻬﻡ ﺩﻭﻥ ﺃﻥ ﻳﻌﺭﻑ‬
‫ﺑﺫﻟﻙ ﺃﺣﺩ ﻣﻥ اﻟﺟﻳﺭاﻥ‪ ،‬ﻭﻏﻳﺭ ﺫﻟﻙ‪ ،‬ﻛﻣﺳﺎﻋﺩﺗﻪ ﻟﻠﻐﺎﺭﻣﻳﻥ‪ ،‬ﻭﺳﺩ اﻟﺩﻳﻥ ﻋﻥ اﻟﻣﺩﻳﻧﻳﻥ‪ ،‬ﻭزﻳﺎﺭاﺗﻪ اﻟﻣﺗﻌﺩﺩﺓ‬
‫ﻟﻠﻣﺭﺿﻰ‪ ،‬ﻭﻛﺎﻥ ﺩاﺋﻣﺎ ً ﻭﺃﺑﺩاً ﻣﺎ ﻳﻭﺻﻰ ﺑﺑﺭ اﻟﻭاﻟﺩﻳﻥ‪ ،‬ﻭﻳﻭﺻﻰ اﻟﻣﺭﺷﺩﻳﻥ ﺑﺎﻟﻁﺭﻳﻘﺔ ﺑﺄﻥ ﻳﻐﺭﺳﻭا ﻓﻰ‬
‫ﻗﻠﻭﺏ ﺇﺧﻭاﻧﻬﻡ ﺣﺩﻳﺛﻰ اﻟﻌﻬﺩ ﺑﺎﻟﻁﺭﻳﻘﺔ ﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ ﻭاﺣﺗﺭاﻡ اﻟﻛﺑﻳﺭ‪.‬‬

‫ﻭﻻ ﻧﻧﺳﻰ ﻭﺻﺎﻳﺎﻩ اﻟﺗﻰ ﻣﺎزاﻝ ﺻﺩاﻫﺎ ﻳﺩﻕ ﻧﺎﻗﻭﺱ ﻗﻠﻭﺑﻧﺎ ﻭﻫﺎ ﻧﺣﻥ ﻧﺳﺗﻌﻳﺩ ﺭﻧﻳﻧﻬﺎ ﻋﻧﺩﻣﺎ ﻗﺎﻝ ‪:‬‬
‫ﺃﻭﺻﻳﻛﻡ ﺑﺿﺭﻭﺭﺓ ﻣﺭاﻋﺎﺓ اﻵﺗﻰ ﻭﺃﻧﺗﻡ ﻣﻘﺑﻠﻭﻥ ﻋﻠﻰ ﻫﺫﻩ اﻟﻣﺭﺣﻠﺔ اﻟﺟﺩﻳﺩﺓ‪:‬‬
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‫ﺃﻭﻻ‪ :‬اﻟﻌﻣﻝ ﻭﻓﻘﺎ ﻟﺧﻁﻁ اﺳﺗﺭاﺗﻳﺟﻳﺔ ﻋﻠﻣﻳﺔ ﻭاﺿﺣﺔ اﻟﻣﻌﺎﻟﻡ ﺗﺭاﻋﻰ اﻟﺑﻳﺋﺔ اﻟﺩﻭﻟﻳﺔ ﻭاﻟﺗﻁﻭﺭ اﻟﺗﻛﻧﻭﻟﻭﺟﻰ‬
‫اﻟﺫﻯ ﻳﺷﻬﺩﻩ اﻟﻌﺎﻟﻡ‪ ،‬ﻭﻻﺑﺩ ﻟﻰ ﺃﻥ ﺃﺷﻳﺭ ﻫﻧﺎ ﺇﻟﻰ ﺿﺭﻭﺭﺓ ﻣﺭﻭﺭ ﺃﻋﻣﺎﻟﻛﻡ ﺇﻟﻰ اﻟﻠﺟﻧﺔ اﻟﻌﻠﻳﺎ ﺣﺗﻰ ﺗﻛﺗﻣﻝ‬
‫ﺣﻠﻘﺎﺕ اﻟﻣﺷﻭﺭﺓ ﺑﻳﻥ اﻟﻣﺳﺋﻭﻟﻳﻥ ﻓﻰ ﺇﺩاﺭﺓ اﻟﻁﺭﻳﻘﺔ ﻭﺿﻣﺎﻥ ﺗﻭﻓﻳﺭ اﻟﺗﻧﺳﻳﻕ ﻟﻛﺎﻓﺔ ﺃﻋﻣﺎﻟﻬﺎ‪.‬‬
‫ﺛﺎﻧﻳﺎ‪ :‬ﺿﺭﻭﺭﺓ اﻻﻟﺗزاﻡ ﺑﺎﻟﻌﻣﻝ ﻭﻓﻘﺎ ﻟﺗﻧظﻳﻡ ﺇﺩاﺭﻯ ﻋﻠﻣﻰ ﺗﻛﻭﻥ ﺑﻐﻳﺗﻪ ﺗﺭﺑﻳﺔ اﻹﻧﺳﺎﻥ ﻓﻰ اﻟﻣﻘﺎﻡ اﻷﻭﻝ‪.‬‬
‫ﺛﺎﻟﺛﺎ‪ :‬اﻻﻫﺗﻣﺎﻡ ﺑﺷﺩﺓ ﺑﺧﻠﻕ ﻗﻧﻭاﺕ اﻻﺗﺻﺎﻝ اﻟﺳﺭﻳﻊ ﺑﻳﻥ اﻟزﻭاﻳﺎ ﻓﻰ ﻣﺧﺗﻠﻑ اﻷﻗﺎﻟﻳﻡ ﻭﻣﺩﻥ اﻟﻌﺎﻟﻡ ﻣﻊ‬
‫ﺭﺋﺎﺳﺔ اﻟﻁﺭﻳﻘﺔ ﺑﺎﻟﺧﺭﻁﻭﻡ ﻭﺑﻳﻥ ﺑﻌﺿﻬﺎ اﻟﺑﻌﺽ ﻭاﻟﻌﻣﻝ ﻋﻠﻰ اﻟﻠﺣﺎﻕ ﺑﺭﻛﺏ اﻟﺗﻘﺩﻡ اﻟﺗﻛﻧﻭﻟﻭﺟﻰ ﻓﻰ ﻫﺫا‬
‫اﻟﻣﺟﺎﻝ‪.‬‬
‫ﺭاﺑﻌﺎ‪ :‬اﻟﻌﻣﻝ ﻋﻠﻰ ﺧﻠﻕ ﺭﻭﺡ اﻻﻧﺳﺟﺎﻡ ﺑﻳﻥ ﻣﺟﻣﻭﻋﺎﺕ اﻟﻌﻣﻝ ﻭﻋﺩﻡ اﻟﺳﻣﺎﺡ ﻷﻯ ﻣﺟﻣﻭﻋﺎﺕ ﻣﺧﺗﻠﻘﺔ ﺃﻭ‬
‫ﻣﺗﻧﺎزﻋﺔ ﻟﻠﺗﺻﺩﻯ ﻟﻠﻌﻣﻝ‪.‬‬
‫ﺧﺎﻣﺳﺎ‪ :‬اﻟﻌﻣﻝ ﻋﻠﻰ ﻧﺷﺭ ﺃﻫﻣﻳﺔ اﻟﺻﻔﺎ ﻭﻋﺩﻡ اﻻﺧﺗﻼﻑ ﻭﻋﺩﻡ اﻟﺗﻧﺎزﻉ ﻛﻌﺎﻣﻝ ﻏﺎﻳﺔ ﻓﻰ اﻷﻫﻣﻳﺔ ﻟﺗﺣﻘﻳﻕ‬
‫ﺎزﻋُﻭا َﻓ َﺗ ْﻔ َﺷﻠُﻭا﴾ ‪ 04‬اﻷﻧﻔﺎﻝ‪ -‬ﻭﻗﻭﻝ‬
‫اﻟﻧﺟﺎﺡ ﻷﻋﻣﺎﻟﻧﺎ ﻭﺃﺫﻛﺭﻛﻡ ﺑﻘﻭﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻰ ﻫﺫا اﻟﺧﺻﻭص ﴿ َﻭﻻ َﺗ َﻧ َ‬
‫ﻣﻭﻻﻧﺎ اﻟﺷﻳﺦ ﻣﺣﻣﺩ ﻋﺛﻣﺎﻥ ﻋﺑﺩﻩ ‪:‬‬
‫َﺑﺎﺏ اﻟ َّﺗ َﻧﺎ ُز ِﻉ ﺇِﻥْ َﻁ َﺭ ْﻗ ُﺗ ْﻡ َﺗ ْﻔ َﺷﻠُﻭا‬
‫اﺭا‬‫َﻫ َﺫا َﻛﻼﻣِﻰ َﻓﺎﺟْ َﻌﻠُﻭﻩُ ﺇِ َز َ‬
‫ﻭﻗﻭﻟﻪ ﺃﻳﺿﺎ‪:‬‬
‫ﺇِ َﺫا اﺟْ َﺗ َﻣﻌْ ُﺗ ْﻡ َﻋﻠَﻰ ﺣُﺏ َﻭ َﻣﺭْ َﺣ َﻣ ٍﺔ‬
‫َﻓﺄ َ ْﻳ ِﻘ ُﻧﻭا ْاﻟ َﻭﺻْ َﻝ ﺇِﻥَّ َ‬
‫هللا ﻣُﻌْ ﻁِ ﻳﻧِﻰ‬
‫ﺳﺎﺩﺳﺎ‪ :‬اﻟﻌﻣﻝ ﻋﺑﺭ ﺣﻣﻼﺕ اﻟﺩﺭﻭﺱ ﻭاﻟﻣﺣﺎﺿﺭاﺕ ﻭاﻟﻣﺭﺷﺩﻳﻥ ﻋﻠﻰ ﺗﻭﺿﻳﺢ ﺃﻫﻣﻳﺔ اﻷﻭﺭاﺩ ﻭاﻟﻌﻘﻳﺩﺓ‬
‫ﻭﺿﺭﻭﺭﺓ اﺳﺗﻳﻌﺎﺏ اﻟﺧﻁﻭﺭﺓ اﻟﻛﺑﻳﺭﺓ ﻟﻌﺩﻡ ﺗﻭﺣﻳﺩ اﻟﻘﺑﻠﺔ ﻭﻫﻰ (اﻟﺷﻳﺦ) ﻭﻣﻥ ﺛﻡ اﻟﻌﻣﻝ ﻋﻠﻰ ﺗﺻﺣﻳﺢ‬
‫ﻫﺫﻩ اﻟﻣﻔﺎﻫﻳﻡ‬
‫ﺳﺎﺑﻌﺎ‪ :‬اﻟﻌﻣﻝ ﻋﻠﻰ ﺗﻧﺷﺋﺔ اﻟﻣﺭﻳﺩ ﻭاﻟﺳﻳﺭ ﺑﻪ ﻭﺭﻋﺎﻳﺗﻪ ﻭﺗﻔﻘﺩﻩ ﻭاﻟﺳﺅاﻝ ﻋﻧﻪ‪.‬‬

‫ﺛﻡ ﺧﺗﻡ ﻭﺻﺎﻳﺎﻩ ﺑﻘﻭﻟﻪ‪:‬‬

‫(ﺃﺭﺟﻭ ﻣﻧﻛﻡ اﺳﺗﻳﻌﺎﺏ ﻫﺫﻩ اﻟﻭﺻﺎﻳﺎ ﻭاﻟﻣﻌﺎﻧﻰ اﻟﻬﺎﻣﺔ ﻭاﻟﻌﻣﻝ ﻋﻠﻰ ﺿﻭﺋﻬﺎ)‬
‫ﺇِ ِّﻧﻰ اﺻْ َﻁ َﻔﻳ ُ‬
‫ْﺕ َﻟ ُﻛﻡ َﺳ ِﺑﻳﻠ َِﻰ َﻣﺳْ ﻠَ ًﻛﺎ‬
‫ﺇِ ِّﻧﻰ َﺧ ِﺑﻳﺭ ﻓِﻰ ُﺩﺭُﻭ ِ‬
‫ﺏ اﻟﺳَّﺎﻟِﻛِﻳﻥْ‬

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 ‫ﺃﺣﺑﺗﻰ ‪..‬‬

‫ِﻳﻥ ْاﻟ َﺣ ِّﻕ ﻟِﻳ ُْظ ِﻬ َﺭﻩُ َﻋﻠَﻰ اﻟ ِّﺩ ِ‬

‫ﻳﻥ ُﻛﻠِّ ِﻪ﴾ ‪ 11‬اﻟﺗﻭﺑﺔ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ ُﻫ َﻭ اﻟَّﺫِﻯ ﺃَﺭْ َﺳ َﻝ َﺭﺳُﻭﻟَ ُﻪ ِﺑ ْﺎﻟ ُﻬﺩَﻯ َﻭﺩ ِ‬
‫هللا ُﻛ ْﻧ ُ‬
‫ﺕ ُﻣ َﻧﺎ ِﺩﻳًﺎ‬ ‫ﺏ ﻋِ ِّز ِ‬
‫َﻋﻠَﻰ َﺑﺎ ِ‬
‫َﻓ َﻣﻥْ َﺟﺎ َءﻧِﻰ َﻓﻬ َْﻭ ْاﻟ َﻌ ِزﻳ ُز ِﺑﻌ َِّزﺗِﻰ‬

‫ﺏ اﻟﻌزﻳز ﻗﺩ ﺃَ َﺗ ْﻳ َﻧﺎ ﻭﺑﻪ ﺇﻟﻰ هللا اﻟﻌزﻳز ﻗﺩ ﺗﻭﺟﻬﻧﺎ َﻭ َﻭﺟْ ﻬ ُﻪ ﻏﺎﻳﺗﻧﺎ ﻳﺎ ﻋزﻳز ﻓﻠﻡ ﺃزﻝ ﺑﻌزﻙ ﻋزﻳزاً‬
‫ﻭﻣﻥ ﻧﺳ ِ‬
‫ﻳﺎ ﻋزﻳز ‪...‬‬
‫َﻭﺃَ ِﺩ ْﻡ ﻋِ َّز َﻧﺎ ِﺑ َﻭﺻْ ﻠِ َ‬
‫ﻙ َﻧﺣْ َﻳﺎ‬
‫َﻓﻠَ َﻧﺎ ﻓِﻳ َ‬
‫ﻙ ﻋُﺭْ َﻭﺓ َﻭ ِﺣ َﺑﺎ ُﻝ‬

‫ﻭﺧﺗﺎﻣﺎ ً ‪..‬‬
‫ﺃﻳﺎ ﺣﺑﻳﺏ ﺻﻼﺓ ﻧﺳﺄﻝ اﻟﺭﺏ اﻟﻛﺭﻳﻡ ﺑﻬﺎ ﺃﻥ ﻳﻭ ِّﻓﻕ ﻭﻻﺓ اﻷﻣﻭﺭ ﻟﻠﻌﻣﻝ ﻋﻠﻰ ﺟﻣﻊ ﺷﻣﻝ اﻷﻣﺔ‪ ،‬ﻓﻭﺣﺩﺓ‬
‫اﻟﺻﻑ ﻋﻧﺩﻯ ﻋﻣﺩﺓ اﻟﺩﻳﻥ‪ ،‬ﻭﻗﺩﻭﺗﻰ ﺳﻳﺩﻯ ﺷﻳﺦ اﻟﻣﺳﺎﻛﻳﻥ‪ ،‬ﻭﺻﻝ اﻟﻠﻬﻡ ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‪.‬‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ ‪..‬‬

‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﻭﺑﺭﻛﺎﺗﻪ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الثامن من شهر ﺃبريل ﻋاﻡ ‪0251‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻟﺣﻣﺩ هلل اﻟﺫﻯ ﺑﻳﺩﻩ اﻹﻳﺟﺎﺩ ﻭاﻹﻧﺷﺎء ﻭاﻹﻣﺎﺗﺔ ﻭاﻹﺣﻳﺎء‪ ،‬ﻛﺗﺏ ﻋﻠﻰ ﻧﻔﺳﻪ اﻟﺑﻘﺎء ﻭﻋﻠﻰ اﻟﺩﻧﻳﺎ اﻟﻔﻧﺎء‪،‬‬
‫ِﺏ ﻟﻪ اﻟﺭﺿﺎ‪ ،‬ﺃﺣﻣﺩﻩ ﺳﺑﺣﺎﻧﻪ ﻭﺃﺷﻛﺭﻩ‪ ،‬ﻣﺎﻟﻙ اﻟـﻣ ُْﻠﻙ ﻳﺅﺗﻰ اﻟـﻣ ُْﻠﻙ َﻣﻥْ ﻳﺷﺎء‬
‫ﻭﻣﻥ ﺳﻠﻙ ﻁﺭﻳﻕ اﻟﻬﺩﻯ ُﻛﺗ َ‬
‫ﻭﻳﻧزﻉ اﻟـﻣ ُْﻠﻙ ﻣﻣَّﻥ ﻳﺷﺎء‪ ،‬ﻭاﻟﺻﻼﺓ ﻭاﻟﺳﻼﻡ ﻋﻠﻰ ﺣﺑﻳﺑﻪ ﻭﻣﺻﻁﻔﺎﻩ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻣﻥ ُﺧﻠِ َﻘﺕ ﻷﺟﻠﻪ‬
‫اﻷﺷﻳﺎء‪ ،‬ﺻﺎﺣﺏ اﻟﻠﻭاء ﻭﻣﻧﺑﻊ اﻟﺻﻔﺎء‪ ،‬ﻣزﻳﻝ اﻟﺭﺩﻯ اﻟﻣﺑﻌﻭﺙ ﺭﺣﻣﺔ ﺇﻟﻰ ﻳﻭﻡ اﻟﻧﺩاء ﻭاﻟﺷﻔﻳﻊ ﻳﻭﻡ‬
‫اﻟﻠﻘﺎء‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ اﻟﻛﺭاﻡ اﻷﺗﻘﻳﺎء ﺃﻫﻝ اﻟﺳﻣﺎﺣﺔ ﻭاﻷﻣﺎﻧﺔ ﻭاﻟﺣﻳﺎء ﻭﺃﺻﺣﺎﺑﻪ ﻧﺟﻭﻡ اﻻﻫﺗﺩاء‪ ،‬ﻣﻧﻬﻡ ﻋﻠﻰ‬
‫اﻟﺗﺣﻘﻳﻕ اﻟﺻﺩﻳﻕ اﻟﺻﺎﺣﺏ ﻓﻰ اﻟﺷﺩﺓ ﻭاﻟﺭﺧﺎء‪ ،‬ﻭاﻟﻔﺎﺭﻭﻕ ﻣﻥ ﺫﻟﺕ ﻟﻪ اﻷﻋﺩاء‪ ،‬ﻭﺫﻭ اﻟﻧﻭﺭﻳﻥ اﻟﺻﺎﺑﺭ‬
‫ﻋﻠﻰ اﻟﺑﻼء‪ ،‬ﻭزﻭﺝ اﻟﺑﺗﻭﻝ اﻟﻛﺭاﺭ ﻣﻥ ﺣﺻﻝ ﻟﻪ ﺩﻭﻥ اﻟﻛﻝ اﻹﺧﺎء‪.‬‬

‫اﻷﺣﺑﺎﺏ ﻣﻥ ﻛﻝ ﻣﻛﺎﻥ ‪...‬‬

‫اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‬

‫ﺇﻥ اﻹﺳﻼﻡ ﺩﻳﻥ اﻟﺭﺣﻣﺔ ﻭاﻟﺗﺳﺎﻣﺢ ﻭاﻟﻌﻔﻭ ﻭاﻟﻣﻐﻔﺭﺓ‪ ،‬ﻭاﻟﺗﺻﻭﻑ ﺑﺩﻭﺭﻩ ﻳﺩﻋﻭ ﺩاﺋﻣﺎ ﻟﻠﺗﻧﺎﺻﺢ‬
‫ﻭاﻟﺗﻭازﻥ ﻭاﻻﻋﺗﺩاﻝ ﻭاﻟﺳﻣﻭ ﻭاﻟﺭﻓﻌﺔ‪ ،‬ﻭﺟﺎء ﻓﻰ اﻟﺣﺩﻳﺙ اﻟﺷﺭﻳﻑ ﴿ﺃﻓﺿﻝ اﻟﻌﺑﺎﺩﺓ اﻧﺗظﺎﺭ‬
‫اﻟﻔﺭﺝ﴾اﻟﺳﻳﻭﻁﻰ ﻓﻰ ﺟﻣﻊ اﻟﺟﻭاﻣﻊ ﻭاﻟﺑﻳﻬﻘﻰ ﻓﻰ اﻟﺷﻌﺏ‪.‬‬

‫ظﻠﻠﻧﺎ ﻧﺭاﻗﺏ ﻋﻥ ﻗﺭﺏ ﻣﺎ ﺷﻐﻝ اﻷﺫﻫﺎﻥ ﻭاﻷﻟﺑﺎﺏ ‪ ..‬ﺗﻠﻙ اﻟظﺎﻫﺭﺓ اﻟﻣﺅﻟﻣﺔ اﻟﺗﻰ ﻛﺛﺭ اﻟﺣﺩﻳﺙ ﻋﻧﻬﺎ‬
‫ّ‬
‫ﺗﻣﻳز‬ ‫ﻓﻰ اﻷﻳﺎﻡ اﻟﻣﺎﺿﻳﺔ ﻣﻥ ﺗﺟﺎﻭزاﺕ ﻓﻰ اﻟﻣﻧﻬﺞ اﻟﻘﻭﻳﻡ اﻟﺫﻯ ﻭﺿﻌﻪ ﺳﺎﺩاﺗﻧﺎ ﺃﻫﻝ اﻟﻁﺭﻳﻕ‪ ،‬اﻟﺫﻯ‬
‫ﺑﺎﻟﺳﻣﺎﺣﺔ ﻭاﻟﺳﻳﺭ ﻭﺭﻓﻊ اﻟﺣﺭﺝ ﻋﻥ ﺃﺗﺑﺎﻋﻪ ﻭﻣﻊ ﻫﺫا اﻟﻭﺻﻑ ﻟﻬﺫﻩ اﻷﻣﺔ اﻟﻣﺗﺻﻭﻓﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺃﻗﻭاﻣﺎ ً‬
‫ﺧﺎﻟﻔﻭا ﻣﻘﺻﺩ اﻟﺷﺎﺭﻉ اﻟﺣﻛﻳﻡ ﻭﺧﺭﺟﻭا ﻋﻥ َﺳﻣْ ِﺗ ِﻪ ﻭاﻧﺣﺭﻓﻭا ﻋﻥ اﻟﻣﻧﻬﺞ اﻟﺻﺣﻳﺢ‪ ،‬ﻭﻧزﻋﻭا ﺇﻟﻰ اﻟﻐﻠﻭ‬
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‫ﻭاﻟﺗﺷﺩﺩ ﻭاﻟﺗﻌﺻﺏ‪ ،‬ﻣﻣﺎ ﺃﻋﻁﻰ ﻓﺭﺻﺔ ﻟﻠﺑﻌﺽ ﺑﺷﻥ ﺣﻣﻠﺔ ظﺎﻟﻣﺔ ﻣﻥ اﻻﻓﺗﺭاءاﺕ ﻭاﻟﻣزاﻋﻡ اﻟﺗﻰ‬
‫ﺃﺭاﺩﺕ ﺃﻥ ﺗﻠﺻﻕ ﺑﺎﻟﻁﺭﻳﻕ ﺗﻬﻡ اﻟﺗﻌﺻﺏ ﻭاﻟﺗﻧﺎزﻉ ﻭﻋﺩﻡ اﻟﺗﺳﺎﻣﺢ ﻭﻏﻳﺭ ﺫﻟﻙ ﻣﻥ اﻟﺩﻋﺎﻭﻯ اﻟﺗﻰ ﻻ‬
‫ﺃﺻﻝ ﻟﻬﺎ ﻭﻻ ﺳﻧﺩ‪ ،‬ﻭﻛﺎﻧﺕ ﺗﻠﻙ اﻟﻌﺻﺑﺔ ‪-‬ﺑﻘﺻﺩ ﻣﻧﻬﻡ ﺃﻭ ﺑﻐﻳﺭﻩ‪ -‬ﻋﻭﻧﺎ ﻷﻋﺩاﺋﻧﺎ ﻋﻠﻰ ﺗﺣﻘﻳﻕ ﻣﺭاﺩﻫﻡ ﻓﻰ‬
‫اﻟﻧﻳﻝ ﻣﻥ ﺃﻫﻝ اﻟﻁﺭﻳﻕ‪ ،‬اﻟﺫﻳﻥ ﻗﺎﻝ ﻓﻳﻬﻡ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ﻟَ ْﻡ ﻳ ُْﺫ َﻛﺭُﻭا ﺇِ َّﻻ ِﺑﻁِ ﻳ ِ‬
‫ﺏ ِﻓ َﻌﺎﻟ ِِﻬ ْﻡ‬
‫ﻙ ْاﻟ ُﺑ ْﺷ َﺭﻯ َﺗﻘُﻭ ُﻝ َﺳ َﻼ َﻣﺎ‬ ‫َﻭ َﻣ َﻼ ِﺋ ُ‬

‫ﺃﺣﺑﺎﺑﻧﺎ اﻟﻛﺭاﻡ ‪..‬‬

‫ﺻﺎﻟِﺣً ﺎ ﻣِﻥْ َﺫ َﻛ ٍﺭ ﺃَ ْﻭ ﺃ ُ ْﻧ َﺛﻰ َﻭﻫ َُﻭ ﻣ ُْﺅﻣِﻥ َﻓﻠَ ُﻧﺣْ ِﻳ َﻳ َّﻧ ُﻪ َﺣ َﻳﺎ ًﺓ َﻁ ِّﻳ َﺑ ًﺔ‬
‫ﻗﺎﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﴿ َﻣﻥْ َﻋ ِﻣ َﻝ َ‬
‫ﻭﻥ‪ ﴾01‬اﻟﻧﺣﻝ‪.‬‬ ‫َﻭﻟَ َﻧﺟْ ِز َﻳ َّﻧ ُﻬ ْﻡ ﺃَﺟْ َﺭ ُﻫ ْﻡ ِﺑﺄَﺣْ َﺳ ِﻥ َﻣﺎ َﻛﺎ ُﻧﻭا َﻳﻌْ َﻣﻠ ُ َ‬

‫ﻣﻥ اﻟﻧﺎﺱ ﻣﻥ ﻳﻔﻌﻝ اﻟﻣﻌﺭﻭﻑ ﻁﻣﻌﺎ ً ﻓﻰ اﻟﺳﻣﻌﺔ ﺃﻭ َﺟﺭْ ﻳﺎ ً ﻭﺭاء اﻟﻌﺎﺩﺓ ﺃﻭ ﺇﻣﻌﺎﻧﺎ ﻓﻰ اﻟﺗﺳﻠﻳﺔ ﺃﻭ اﻟﺗﻐﻳﻳﺭ‪.‬‬

‫اﻋﻠﻡ ﺃﺧﻰ اﻟﻛﺭﻳﻡ ﺃﻥ ﻛﻝ ﻋﻣﻝ ﺗﻘﻭﻡ ﺑﻪ ﻳﺟﺏ ﺃﻥ ﻳﻛﻭﻥ ﺧﺎﻟﺻﺎ ً هلل ﺳﺑﺣﺎﻧﻪ‪ ،‬اﻋﻣﻝ ﻟﺗﻛﻥ ﺑﺧﻳﺭ ﻣﻥ ﺃﺟﻝ‬
‫ﻣﻥ ﻻ ﺗﻁﻳﻕ ﺃﻥ ﻳﺭﻯ اﻟﺣزﻥ ﺑﻳﻥ ﻋﻳﻧﻳﻙ‪.‬‬

‫ﻣﻥ ﻣﻧﻁﻠﻕ اﻹﻳﻣﺎﻥ ﺑﺎﻟﻌﻣﻝ ﺫاﺗ ِﻪ ﻭاﻟﺗزاﻡ اﻟﻔﺭﺩ ﺑﺎﻟﻌﻣﻝ اﻟﻣﺷﺗﺭﻙ ﻣﻊ اﻵﺧﺭﻳﻥ‪ ،‬ﻭﺫﻟﻙ ﺑﺩاﻓﻊ ﻣﻥ ﺷﻌﻭﺭ‬
‫ﻭﺟﺩاﻧﻰ ﻋﻣﻳﻕ ﻳﻧﺑﻊ ﻣﻥ ﺃﺻﻝ اﻟﻌﻘﻳﺩﺓ‪ ،‬ﻭﻫﺫا اﻟﺷﻌﻭﺭ ﻟﻡ ﻳﺗﺭﻛﻪ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ ﻭﻟﻡ ﺗﺗﺧ َّﻝ ﻋﻧﻪ اﻟﺳﻧﺔ‬
‫ِّص ﻭﺗﺟﻠﻰ ﻓﻰ ﺃﺳﻣﻰ ﻣﻌﺎﻧﻰ (اﻷﺧﻭﺓ) ﻓﻰ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﴿ﺇِ َّﻧ َﻣﺎ ْاﻟﻣ ُْﺅ ِﻣ ُﻧ َ‬
‫ﻭﻥ‬ ‫اﻟﻧﺑﻭﻳﺔ اﻟﻣﻁﻬﺭﺓ‪ ،‬ﺑﻝ ُﺧﺻ َ‬
‫ﺇِ ْﺧ َﻭﺓ‪ ﴾29‬اﻟﺣﺟﺭاﺕ‪ ،‬ﻭﻟﻳﺱ اﻟﻣﺭاﺩ ﺑﺎﻷﺧﻭﺓ ﺭﺑﺎﻁ اﻟﻧﺳﺏ‪ ،‬ﻭﺇﻧﻣﺎ ﺃﺧﻭﺓ ﺗﻌﻠﻭ ﻋﻠﻰ ﻛﻝ ﻫﺫا‪ ،‬ﻭﻫﻰ ﺃﺧﻭﺓ‬
‫اﻟﻣﺗﺎﺣﺑﻳﻥ ﻓﻰ هللا‪ ،‬ﺗﻠﻙ اﻟﺗﻰ ﺃﺷﺎﺭ ﺇﻟﻳﻬﺎ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﺑﻘﻭﻟﻪ ﴿ﺇﻥ ﻣﻥ ﻋﺑﺎﺩ هللا ﻋﺑﺎﺩاً ﻟﻳﺳﻭا‬
‫ﺑﺄﻧﺑﻳﺎء‪ ،‬ﻳﻐﺑﻁﻬﻡ اﻷﻧﺑﻳﺎء ﻭاﻟﺷﻬﺩاء‪ ،‬ﻗﻳﻝ‪ :‬ﻣﻥ ﻫﻡ ﻟﻌﻠﻧﺎ ﻧﺣﺑﻬﻡ؟ ﻗﺎﻝ‪ :‬ﻫﻡ ﻗﻭﻡ ﺗﺣﺎﺑﻭا ﺑﻧﻭﺭ هللا ﻣﻥ ﻏﻳﺭ‬
‫ﺃﺭﺣﺎﻡ ﻭﻻ ﺃﻧﺳﺎﺏ‪ ،‬ﻭﺟﻭﻫﻬﻡ ﻧﻭﺭ ﻋﻠﻰ ﻣﻧﺎﺑﺭ ﻣﻥ ﻧﻭﺭ‪ ،‬ﻻ ﻳﺧﺎﻓﻭﻥ ﺇﺫا ﺧﺎﻑ اﻟﻧﺎﺱ‪ ،‬ﻭﻻ ﻳﺣزﻧﻭﻥ ﺇﺫا‬
‫ﺣزﻥ اﻟﻧﺎﺱ﴾ ﺛﻡ ﻗﺭﺃ ﴿ﺃَ َﻻ ﺇِﻥَّ ﺃَ ْﻭﻟِ َﻳﺎ َء َّ ِ‬
‫هللا َﻻ َﺧ ْﻭﻑ َﻋﻠَﻳ ِْﻬ ْﻡ َﻭ َﻻ ُﻫ ْﻡ َﻳﺣْ َز ُﻧ َ‬
‫ﻭﻥ‪ ﴾41‬ﻳﻭﻧﺱ‪.‬‬

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‫ﻭﻟﻛﻰ ﺗﺳﺗﻣﺭ ﺭﻭﺡ اﻟﺗﻌﺎﻭﻥ ﺑﻳﻥ اﻟﻣﺗآﺧﻳﻥ ﻭﺟﺏ ﻋﻠﻳﻬﻡ ﺷﺣﺫ ﻫﻣﻣﻬﻡ ﺑﺎﻟﻣﺣﺑﺔ ﻭاﻟﺫﻛﺭ ﻭاﻟﺧﺩﻣﺔ ﺣﺗﻰ ﻻ‬
‫ﻳﻘﻭﻯ ﻋﻠﻰ ﻓﺻﻡ ﻋﺭاﻫﺎ ﺗﻌﺻﺏ ﺃﻓﺭاﺩ ﺃﻭ ﻣﺟﻣﻭﻋﺎﺕ ﺗﺭﻏﺏ ﻓﻰ ﺷﻘﺎﻕ ﺃﻭ ﺗﻧﺎزﻉ‪.‬‬

‫اﺧﻭاﻧﻰ ﻭﺃﺧﻭاﺗﻰ ‪..‬‬

‫(اﻟﻧﺻﻳﺣﺔ) ﻭاﻟﺩﻋﻭﺓ ﺇﻟﻳﻬﺎ ﻣﻥ ﺃﺳﺱ ﻭﺁﺩاﺏ اﻟﺻﺣﺑﺔ‪ ،‬ﺗﻠﻙ اﻟﺗﻰ َﺭ َّﻏ َ‬

‫ﺏ ﻓﻳﻬﺎ ﺩﻳﻧﻧﺎ اﻟﺣﻧﻳﻑ‪ ،‬ﺣﻳﺙ ﺟﻌﻝ‬
‫اﻟﻧﺑﻰ اﻟﺩﻳﻥ ﻣﺳﺎﻭﻳﺎ ً ﻟﻠﻧﺻﻳﺣﺔ ﻓﻘﺎﻝ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﴿اﻟﺩﻳﻥ اﻟﻧﺻﻳﺣﺔ‪.﴾...‬‬

‫ﻭاﻟﻧﺻﻳﺣﺔ ﺗﺗﻁﻠﺏ اﻟﺭﻓﻕ ﻭاﻟﻠﻳﻥ ﻭﺃﻻ ﺗﻛﻭﻥ ﻋﻠﻰ ﻣأل‪ ،‬ﻭﺣﻳﻧﻣﺎ ﻳﻘﻊ ﻣﻣﻥ ﺗﻧﺻﺣﻪ ﺧﻁﺄ ﻓﻌﻠﻳﻙ ﺃﻥ ﺗﺣﺩﺩ‬
‫ﻟﻪ ﻫﺫا اﻟﺧﻁﺄ ﺃﻭﻻً‪ ،‬ﺛﻡ ﺗﻌﻣﻼ ﺳﻭﻳﺎ ﻋﻠﻰ ﺗﻘﻭﻳﻣﻪ‪ ،‬ﻭﺫﻟﻙ ﺇﺑﺭا ًء ﻟﻠﺫﻣﺔ‪ ،‬ﻓﺎﻟﺣﺏ ﻫﻭ اﻟﻣﻁﻠﻭﺏ ﺣﺎﻟﻳﺎً‪ ،‬ﻓﻠﻭ‬
‫ﻛﺎﻥ ﻣﻭﺟﻭﺩاً ﻣﺎﻛﺎﻥ ﻣﺎﻛﺎﻥ‪.‬‬

‫ﻭﻓﻰ ﻫﺫا ﻳﻘﻭﻝ ﺳﻳﺩﻯ ﻋﻣﺭ ﺑﻥ اﻟﻔﺎﺭﺽ ‪:‬‬

‫ﻙ َﻣﺎ َﻳﺣْ ﻠُﻭ‬
‫ﺎﺧ َﺗﺭْ ِﻟ َﻧ ْﻔﺳِ َ‬
‫ﺗﻰ َﻓ ْ‬
‫ﻣ َُﺧﺎﻟَ َﻔ ِ‬
‫ﻯ ﺃَ َﺭ َ‬
‫ﻯ‬ ‫ﻙ ﻋِ ْﻠ َﻣﺎ ً ِﺑ ْﺎﻟ َﻬ َﻭ َ‬
‫ﻯ َﻭاﻟَّ ِﺫ ِ‬ ‫ﺻﺣْ ُﺗ َ‬
‫َﻧ َ‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ‪:‬‬

‫ﻳﻘﻭﻝ ﺳﻳﺩﻯ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬

‫َﻭﻫ َُﻭ ْاﻟ ُﻣ َﻛ َّﻧﻰ َﻏﺎﺋِﺑـًﺎ‬
‫ِّﻳﻥ َﻳﺳْ ِﺑ ُﻘ َﻬﺎ اﻟ ِّﻧ َﺩا‬
‫ِﺑﺎﻟﺳ ِ‬

‫اﻋﻠﻡ ﻫﺩاﻙ هللا ﺃﻥ اﻟﺑﺎﺭﻯ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ (ﻛﻧﻰ) ﻋﻥ ﺣﺑﻪ ﻟﻣﺻﻁﻔﺎﻩ ﻓﻰ (اﻟﺣﻭاﻣﻳﻡ ﻭﻳــﺱ ﻭﻁــﻪ‬
‫ﻭاﻟﻁﻭاﺳﻳﻥ) ﻭ(ﻛﻧﻰ) ﻋﻥ ﺩﻭاﻡ ﻭﺻﺎﻟﻪ ﻷﻭﻟﻳﺎﺋﻪ ﻓﻰ ] َﺳ َﻼﻡ َﻗ ْﻭ ًﻻ ﻣِﻥْ َﺭﺏ َﺭﺣ ٍ‬
‫ِﻳﻡ[‪ 19‬ﻳﺱ‪.‬‬

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‫ُﻧﺔ ﻭﺳِ َﻣ ًﺔ ﺑﺎﺭزﺓ ﻭ َﻣﻌْ َﻠﻣﺎ ً ظﺎﻫﺭاً ﻓﻰ ﺩﻳ ِﻧ َﻧﺎ اﻟﺣﻧﻳﻑ‪ ،‬ﺣﺗﻰ ﺃﻥ (اﻟ ُﻛ ْﻧ َﻳ َﺔ) ُﺗ َﻐﻳِّﺏُ‬
‫ﻟﺫا ‪ ..‬ﻛﺎﻧﺕ (اﻟﻛﻧﺎﻳﺔ) ﺳ ً‬
‫اﺳﻡ اﻟﺻﺣﺎﺑﻰ ﺃﻭ اﻟﺗﺎﺑﻌﻰ ﺃﻭ اﻟﻭﻟﻰ ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻬﻡ ﺃﺟﻣﻌﻳﻥ‪ ،‬ﻭﺗﺎﺝ اﻷﺩﻟﺔ ﻋﻠﻰ ﺫﻟﻙ ﺃﻥ اﻟﻣﺳﻠﻣﻳﻥ ﻻ‬
‫ﻳﺫﻛﺭﻭﻥ اﺳﻡ ﺃﻭﻝ ﻣﻥ ﺃﺳﻠﻡ ﺑﻝ ﻳﺫﻛﺭﻭﻥ ﻛﻧﻳﺗﻪ ﻭﻫﻭ اﻟﺻﺩﻳﻕ اﻷﻛﺑﺭ ﻭﻛﺎﻥ اﺳﻣﻪ (ﻋﺗﻳﻘﺎ ً) ﻭ َﻛ َّﻧﺎﻩُ اﻟﺭﺳﻭﻝ‬
‫ﺑﺄﺑﻰ ﺑﻛﺭ ﻓﻛﺎﻧﺕ ﺃﺣﺏ ﺇﻟﻳﻪ ﻣﻥ اﺳﻣﻪ‪ ،‬ﻭﻛﺎﻧﺕ ُﻛﻧﻳﺔ (ﺃﺑﻰ ﺗﺭاﺏ) ﺃﺣﺏ ﻟإلﻣﺎﻡ ﻋﻠﻰ ﻛﺭﻡ هللا ﻭﺟﻬﻪ ﻣﻥ‬
‫ﻳﺕ ﺣﺩﻳﺛﺎ ً ﻋﻥ ﺳﻳﺩﻧﺎ ( ُﺟ ْﻧ ُﺩﺏ ﺑﻥ ُﺟ َﻧﺎ َﺩﺓ) ﻟﻭﺟﺩﺕ ﻛﺛﻳﺭاً ﻣﻥ اﻟﻧﺎﺱ ﻳﺟﻬﻠﻭﻥ ﺃﻧﻪ‬ ‫اﺳﻣﻪ‪ ،‬ﻭﺇﺫا َﺭ َﻭ َ‬
‫اﻟﺻﺣﺎﺑﻰ اﻟﺟﻠﻳﻝ ﺳﻳﺩﻧﺎ (ﺃﺑﻭ ﺫﺭ اﻟﻐﻔﺎﺭﻯ) ‪...‬‬

‫ﻟﺫا ‪ ..‬ﻓﺈﻧﻧﺎ ﻧﺣﺏ ﻣﺎ ﺃﺣﺏ هللا ﻭﺭﺳﻭﻟﻪ ﻣﻥ اﻟ ُﻛﻧﻰ ﻭاﻟﻛِﻧﺎﻳﺎﺕ ﻷﺣﺑﺎﺑﻪ‪ ،‬ﻭﻫﺫا ﻣﺎ ﻓﻌﻠﻪ ﺳﻳﺩﻯ ﻣﺣﻣﺩ‬
‫اﻟﻘﺻﺑﻰ ﻓﻰ ﻗﺻﻳﺩﺗﻪ (اﻟﻌﺻﻣﺎء) اﻟﺗﻰ ﺗﻭﺳﻝ ﻓﻳﻬﺎ ﺑﺑﺭﻫﺎﻥ اﻟﺩﻳﻥ ﺳﻳﺩﻯ ﺃﺑﻰ اﻟﻌﻳﻧﻳﻥ اﻟﺩﺳﻭﻗﻰ‪:‬‬
‫َﻗ ْﺩ َﻗ َّﻝ ﺃَﻥْ َﺗﻠِﺩِﻯ َﻭﻣ ِْﺛﻠُﻙِ َﻣﺎ ِﺟﺩاً‬
‫ْﻥ ﺃَﻋْ َظـ َﻡ َﻣﺎ ِﺟ ِﺩ‬
‫ﻳُﺣْ َﻛﻰ ﺃَ َﺑﺎ ْاﻟ َﻌ ْﻳ َﻧﻳ ِ‬

‫ﺎﺭﻯ‪ ،‬ﻋﻠﻰ ﺻﺣﺔ اﻹﺳﻼﻡ ﻭﻋز ﺃﻭﻟﻳﺎﺋﻪ ‪ ..‬ﻭﻫﺎ ﻫﻭ‬ ‫ﻭاﻟﺑﺭﻫﺎﻥ ﻫﻭ اﻟﺩﻟﻳﻝ اﻟﻘﺎﻁﻊ اﻟﻧﺎﺻﻊ اﻟﺫﻯ ﻻ ُﻳ َﻣ َ‬
‫ﺻﺎﺣﺏ ﺳﺭ اﻟﻁﺭﻳﻘﺔ (اﻟﺑﺭﻫﺎﻧﻳﺔ اﻟﺩﺳﻭﻗﻳﺔ اﻟﺷﺎﺫﻟﻳﺔ) ﻛﻣﺎ ﻭﺭﺩ ﻓﻰ ﻛﺗﺎﺏ (اﻟﺳﻳﺩ ﺇﺑﺭاﻫﻳﻡ اﻟﺩﺳﻭﻗﻰ)‬
‫اﻟﺻﺎﺩﺭ ﻋﻥ ﻟﺟﻧﺔ اﻟﺗﻌﺭﻳﻑ ﺑﺎﻹﺳﻼﻡ‪:‬‬
‫ﻳﻁﻠﻕ ﻋﻠﻰ ﻁﺭﻳﻘﺗﻪ (اﻟﺑﺭﻫﺎﻧﻳﺔ) ﻧﺳﺑﺔ ﺇﻟﻰ ﻟﻘﺑﻪ (ﺑﺭﻫﺎﻥ اﻟﺩﻳﻥ) ﺇﺑﺭاﻫﻳﻡ ﻭاﻹﺑﺭاﻫﻳﻣﻳﺔ ﺃﻭ اﻟﺑﺭﻫﺎﻣﻳﺔ‬
‫ﻧﺳﺑﺔ ﺇﻟﻰ اﺳﻣﻪ اﻟﻣﺑﺎﺭﻙ ﻭ(اﻟﺩﺳﻭﻗﻳﺔ) ﻧﺳﺑﺔ ﺇﻟﻰ اﻟﺷﻬﺭﺓ اﻟﻣﻛﺎﻧﻳﺔ‪.‬‬

‫ﺃﻣﺎ اﻟﻧﺳﺑﺔ ﺇﻟﻰ (اﻟﺷﺎﺫﻟﻳﺔ) ﻓﻘﺩ ﻭﺭﺩ ﻓﻰ ﻧﻔﺱ اﻟﻛﺗﺎﺏ‪.‬‬

‫ﻭﺭﺿﻰ هللا ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻋﻥ ﺷﻳﺧﻧﺎ ﺑﺭﻫﺎﻥ اﻟﺩﻳﻥ ﻓﻬﻭ اﻟﻘﺎﺋﻝ ﻓﻰ ﻗﺻﻳﺩﺗﻪ (ﻧﻭاﻓﺢ اﻟﺟﻭﺩ)‪:‬‬
‫اﺣ ُﺗ َﻧﺎ َﻭ ِّ‬
‫اﻟﺫ ْﻛ ُﺭ ﺣِﺭْ َﻓ ُﺗ َﻧﺎ‬ ‫اﻟزﻫْ ُﺩ َﺭ َ‬
‫َﻭﻻَ َﺗ َﻧ ْﻡ َﻛ َﺳﻼً َﻓﺎﻟزﻫْ ُﺩ ﻓِﻳ ِﻪ ﻏِ َ‬
‫ﻧﻰ‬
‫َﻭ ْاﻟﻌ ِْﻠ ُﻡ َ‬
‫ﺻ ْﻧ َﻌ ُﺗ َﻧﺎ َﻧ ْﻘ َﺭا َﻭ ُﻧ ْﻘ ِﺭﻳ ِﻪ‬

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‫ﻭﻟﻘﺩ اﺗﺧﺫ اﻟﻣﺗﺻﻭﻓﻭﻥ ﻣﻥ اﻟﺫﻛﺭ ﺑﺎﻻﺳﻡ اﻟﻣﻔﺭﺩ ﺣﺭﻓﺔ ﻟﻬﻡ‪ ،‬ﻟﺗﺗزﻛﻰ ﺳﻣﻭاﺕ ﺃﺭﻭاﺣﻬﻡ ﻭﺗﺗﻁﻬﺭ‬
‫ﺕ َﻭ ْاﻷَﺭْ ِ‬
‫ﺽ‪ ﴾11‬اﻟﻧﻭﺭ‪،‬‬ ‫ﺃﺭﺿﻳﺔ ﺃﺟﺳﺎﺩﻫﻡ‪ ،‬ﻛﻣﺎ ﺃﺧﺑﺭ اﻟﺑﺎﺭﻯ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻓﻰ ﻗﻭﻟﻪ ﴿ َّ‬
‫هللا ُ ُﻧﻭ ُﺭ اﻟ َّﺳ َﻣ َﻭا ِ‬
‫ﺻﻠَّﻰ‪ 21 ،﴾20‬اﻷﻋﻠﻰ‪ ،‬ﻭﻋﻥ ﺳﻳﺩﻧﺎ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ﻗﺎﻝ ﻗﺎﻝ‬ ‫ﻭﻗﺎﻝ ﴿ َﻗ ْﺩ ﺃَ ْﻓﻠَ َﺢ َﻣﻥْ َﺗ َز َّﻛﻰ َﻭ َﺫ َﻛ َﺭ اﺳْ َﻡ َﺭ ِّﺑ ِﻪ َﻓ َ‬
‫ﺭﺳﻭﻝ هللا ﴿ َﺳ َﺑ َﻕ ْاﻟ ُﻣ َﻔﺭِّ ُﺩﻭﻥ﴾ ﻣﺳﻧﺩ ﺃﺣﻣﺩ‪.‬‬

‫ﻭﻟﻡ ﻳﻘﺗﺻﺭ ﻓﻌﻠﻬﻡ ﻋﻠﻰ ﺫﻟﻙ ﺑﻝ َﺟ َّﺳ ُﺩﻭا اﻟـ َﻣ َﺛ َﻝ اﻟﺫﻯ ﺿﺭﺑﻪ اﻟﺑﺎﺭﻯ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻓﻰ ﻗﻭﻟﻪ ] َﻣ َﺛ ُﻝ‬
‫ﻭﺭ ِﻩ َﻛ ِﻣ ْﺷ َﻛﺎ ٍﺓ[ ﻓﺎﻟﻣﺷﻛﺎﺓ ﻫﻰ اﻟﻘﻔص اﻟﺻﺩﺭﻯ ﻓﻰ اﻹﻧﺳﺎﻥ ﻭﻳﻣﺛﻠﻬﺎ ﺳﺑﻊ ﺧﻭﺻﺎﺕ‪ ،‬ﻭﻫﻰ ﻛﻧﺎﻳﺔ ﻋﻥ‬ ‫ُﻧ ِ‬
‫اﻷﻧﻔﺱ اﻟﻭاﺟﺏ ﻗﺗﻠﻬﺎ‪ ،‬ﻭاﻟﺗﻰ ﺗﺣﻳﻁ ﺑﺎﻟﻣﺻﺑﺎﺡ ﻭﻫﻭ اﻟﻘﻠﺏ اﻟﺫﻯ ﻓﻰ زﺟﺎﺟﺔ اﻟﺫﻯ ﻳﻭﻗﺩ ﻣﻥ اﻟﺷﺟﺭﺓ‬
‫اﻟﻣﺑﺎﺭﻛﺔ اﻟﺗﻰ ﻫﻰ ﻛﻧﺎﻳﺔ ﻋﻥ اﻟﻧﺑﻰ ‪ ،‬ﻓﺎﻟﻔﺎﻧﻭﺱ ﺷﻌﻳﺭﺓ ﻣﻥ ﺷﻌﺎﺋﺭ اﻟﺣﺿﺭﺓ ﻭﺫﻛﺭﻩ اﻹﻣﺎﻡ ﻋﺑﺩ اﻟﻭﻫﺎﺏ‬
‫اﻟﺷﻌﺭاﻧﻰ ﻓﻰ ﻛﺗﺎﺑﻪ (ﻟﻭاﻗﺢ اﻷﻧﻭاﺭ اﻟﻘﺩﺳﻳﺔ)‪.‬‬

‫ﻭﻋﻭﺩ ﻋﻠﻰ ﺑﺩء ﻟﺣﺩﻳﺙ اﻟﻛﻧﺎﻳﺔ ﻓﺈﻥ (اﻟﺳﻠﻁﻧﺔ) ﻓﻰ ﻋﺎﻟﻡ اﻟﺗﺻﻭﻑ ﺃﺷﻬﺭ ﻣﻥ (ﻧﺎﺭ ﻋﻠﻰ ﻋﻠﻡ) ﻭﻗﺩ ﻟ ُ ِّﻘ َ‬
‫ﺏ‬
‫ﻛﺛﻳﺭ ﻣﻥ اﻷﻭﻟﻳﺎء ﺑﻠﻘﺏ (اﻟﺳﻠﻁﺎﻥ) ﻣﻧﻬﻡ ﻋﻠﻰ ﺳﺑﻳﻝ اﻟﻣﺛﺎﻝ ﻻ اﻟﺣﺻﺭ ﺳﻳﺩﻯ ﺇﺑﺭاﻫﻳﻡ اﻟﺩﺳﻭﻗﻰ ﻭﺳﻳﺩﻯ‬
‫اﻟﺳﻠﻁﺎﻥ ﺃﺑﻭ اﻟﻌﻼء ﻭﺳﻳﺩﻯ اﻟﺳﻠﻁﺎﻥ اﻟﺣﻧﻔﻰ ﺭﺿﻰ هللا ﻋﻧﻬﻡ ﺃﺟﻣﻌﻳﻥ‪ ،‬ﻭﻣﻣﺎ ﻗﺎﻟﻪ اﻟﻘﻁﺏ اﻟﺩﺳﻭﻗﻰ ﻋﻥ‬
‫ﻧﻔﺳﻪ‪:‬‬

‫ْﻥ َﻁ ِﺭﻳ َﻘ ِ‬
‫ﺗﻰ‬ ‫َﺣ َّﺗ َﻰ َﺗﻌُﻡ ْاﻟ َﻣ ْﺷ ِﺭ َﻗﻳ ِ‬
‫ﻰ ﺃَ َﻧﺎ اﻟﺳ ْﻠ َﻁﺎﻥُ ﺳِ ﺭ ْاﻟ ِﻭﻻَﻳ ِﺔ‬ ‫َ‬
‫ﻷ ِّﻧ ِ‬
‫ﻰ اﻟﺩ ْﻧ َﻳﺎ َﻭﻻَ ﺃَﻳَّﺎ ُﻣ َﻬﺎ‬ ‫َﻭﻻَ َﺗ ْﻧ َﺗ ِﻬ ِ‬
‫ﺎﺏ َظﻧ ُﻪ‬
‫ﻓﻰ َﺷﻙ َﻓ َﻘ ْﺩ َﺧ َ‬ ‫َﻭ َﻣﻥْ َﻛ َ‬
‫ﺎﻥ ِ‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﻳﻘﻭﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﴿ َﻣﻥْ َﻳ ْﻬ ِﺩ َّ‬

‫هللا ُ َﻓﻬ َُﻭ ْاﻟ ُﻣ ْﻬ َﺗ ِﺩ َﻭ َﻣﻥْ ﻳُﺿْ ﻠِ ْﻝ َﻓﻠَﻥْ َﺗ ِﺟ َﺩ ﻟَ ُﻪ َﻭﻟِ ًّﻳﺎ ﻣُﺭْ ﺷِ ًﺩا‪ ﴾21‬اﻟﻛﻬﻑ‪،‬‬
‫ﺇﺫ ﺇﻥ ﻟإلﺭﺷﺎﺩ ﺩﻭﺭً ا ﺃﺳﺎﺳﻳًﺎ ﻓﻰ ﺑﻧﺎء اﻟﻣﺭﻳﺩ ﻋﻘﻳﺩ ًﺓ ﻭﺳﻠﻭ ًﻛﺎ‪ ،‬ﻭﻟﺫﻟﻙ ﺃﻭﺻﻰ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻰ هللا‬
‫ﻋﻧﻪ اﻟﻣﺭﺷﺩ ﺑﺄﻥ‪ :‬ﻳﻠﻘﻥ اﻟﻣﺭﻳﺩ اﻟﺫﻛﺭ ﺣﺗﻰ ﻳﺣﺳﻥ ﻣﺧﺎﺭﺝ اﻟﺣﺭﻭﻑ‪.‬‬

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‫ﻭﻋﻧﺩﻣﺎ ُﺳ ِﺋ َﻝ ﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﻋﻥ اﻟﻧﺻﻳﺣﺔ ﻟﻌﻣﻭﻡ اﻹﺧﻭاﻥ ﻭاﻟﻧﺻﻳﺣﺔ ﻟﻣﺳﺅﻭﻟﻰ اﻹﺭﺷﺎﺩ‬
‫ﻛﺎﻧﺕ ﺇﺟﺎﺑﺗﻪ ﺗﻌﺟﺑﺎ ً ﻣﻥ اﺑﻥ اﻟﻁﺭﻳﻘﺔ اﻟﺫﻯ ﻟﻡ ﻳﻌﻁ ﺃﺑﻧﺎءﻩ اﻟﻁﺭﻳﻘﺔ‪.‬‬

‫ﻭﻓﻰ ﺫﻟﻙ ﺇﺻﻼﺡ ﻟﻠﺷﺑﺎﺏ ﻭاﻟﺑﻌﺩ ﺑﻬﻡ ﻋﻥ ﻣﻭاﻁﻥ اﻟﺭزﻳﻠﺔ ﻭاﻟﻐﻔﻠﺔ ﻭاﻻﻧﺷﻐﺎﻝ ﺑﺎﻟﺩﻧﻳﺎ‪ ،‬ﻭﻛﺫﻟﻙ اﻟﺑﻌﺩ‬
‫ﻋﻥ اﻷﻓﻛﺎﺭ اﻟﻬﺩاﻣﺔ ﻟﻠﺟﻣﺎﻋﺎﺕ اﻹﺭﻫﺎﺑﻳﺔ اﻟﺗﻰ ﻳﻌﺎﻧﻰ ﻣﻧﻬﺎ اﻹﺳﻼﻡ ﻓﻰ ﻣﺷﺎﺭﻕ اﻷﺭﺽ ﻭﻣﻐﺎﺭﺑﻬﺎ‪،‬‬
‫ﻭﻫﻰ ﻣﻥ ﺃﻫﻡ ﻭاﺟﺑﺎﺕ ﺭﺏ اﻷﺳﺭﺓ ﻟﻛﻰ ﺗﻛﻭﻥ ﺫﺭﻳﺗﻪ ﻣﻥ اﻟﺫاﻛﺭﻳﻥ ﻛﻣﺎ ﻛﺎﻥ ﻳﺷﻳﺭ ﺇﻟﻳﻬﻡ ﺑﻘﻭﻟﻪ‪( :‬ﺭﺩ‬
‫اﻟﺷﺎﺭﺩﻳﻥ ﺇﻟﻰ هللا)‪.‬‬

‫ﺃﻣﺎ ﻣﺳﺋﻭﻝ اﻹﺭﺷﺎﺩ ﻓﻼ ﻳﺗﻌﺩﻯ ﺣﺩﻭﺩ ﻋﻣﻠﻪ ﺃﻻ ﻭﻫﻰ (اﻹﺷﺎﺭﺓ ﺇﻟﻰ اﻟﺷﻳﺦ) ﺛﻡ ﺿﺭﺏ ﻣﺛﺎﻻ ﺑﺷﺭﻁﻰ‬
‫اﻟﻣﺭﻭﺭ اﻟﺫﻯ ﻳﺭﺷﺩ اﻟﺳﻳﺎﺭاﺕ ﺑﺈﺷﺎﺭﺓ ﻣﻥ ﻳﺩﻩ ﻓﻰ اﺗﺟﺎﻩ اﻟﺳﻳﺭ اﻟﺻﺣﻳﺢ ﻓﺗﻧﺗظﻡ ﺣﺭﻛﺔ اﻟﺳﻳﺭ‪ ،‬ﻭﻟﻛﻥ ﺇﺫا‬
‫ﺃﺷﺎﺭ ﺇﻟﻰ ﻧﻔﺳﻪ اﺗﺟﻬﺕ اﻟﺳﻳﺎﺭاﺕ ﺇﻟﻳﻪ ﻓﻳﻛﻭﻥ ﺿﺣﻳﺔ اﻹﺷﺎﺭﺓ اﻟﺧﺎﻁﺋﺔ اﻟﺗﻰ ﺻﺩﺭﺕ ﻣﻧﻪ‪.‬‬

‫ﺃﺑﻧﺎﺋﻰ ﻭﺑﻧﺎﺗﻰ ‪..‬‬

‫ﺃﺳﻭﺃ َﺟﺭﻳ َﻣﺔ‪ ،‬ﺟﺭﻳﻣﺔ ﻻ ﻳُﻌﺎﻗِﺏ‬ ‫ْﺕ ْﻳﻭﻣﺎً‪ ،‬ﻓ ُﻛﻥْ َﻋﻠﻰ َﻗﺩﺭْ اﻟ َﻣﺳﺋﻭﻟﻳّﺔ؛ ﻷﻥ اﻟ َﻌﺑﺙ ﺑﺎﻟﻣَﺷﺎﻋِ ﺭ َ‬
‫ﺇﺫا ﺃﺣْ َﺑﺑ َ‬
‫ﺷﺧص‬
‫ٍ‬ ‫َﻋﻠ ْﻳ َﻬﺎ اﻟ َﻘﺎ ُﻧﻭﻥ ﺑﻝ ﻳُﻌﺎﻗِﺏ َﻋﻠ ْﻳ َﻬﺎ اﻟ َﻘﺩﺭ؛ ﻓﺄﺻﻌﺏ اﻷﺷﻳﺎء اﻟﺗﻰ ﺗﺅﺛﺭ ﻓﻰ ﺣﻳﺎﺓ اﻹﻧﺳﺎﻥ ﻫﻭ ﻓﺭاﻕ‬
‫ﻋزﻳز ﻋﻠﻳﻪ ‪ ..‬ﺷﺧص ﻛﺎﻥ ﻳُﻌْ َﺗ َﺑﺭ ﻣﺻﺩﺭ اﻷﻣﺎﻥ‪ ،‬ﻣﺻﺩﺭ اﻹﻟﻬﺎﻡ‪ ،‬ﻭﻛﺎﺗﻡ اﻷﺳﺭاﺭ‪ ،‬ﻛﺎﻥ ُﻳ َﻣ ِّﺛﻝ اﻟﻌﻭﻥ‬ ‫ٍ‬
‫ﺛﻭاﻥ ‪ ..‬ﻭﻓﻰ (ﻟﺣظﺔ) ﻳﺭﺣﻝ‪:‬‬ ‫ٍ‬ ‫ﻭﻟﻭ‬ ‫ﺳﺗﻔﺎﺭﻗﻪ‬ ‫ﺃﻧﻙ‬ ‫ﻓﻛﺭﺓ‬ ‫ً‬ ‫ا‬ ‫ِﺩ‬
‫ﻌ‬ ‫ﻣﺳﺗﺑ‬ ‫ﻭﻛﻧﺕ‬ ‫ﺷﺊ‬ ‫ﻛﻝ‬ ‫ﺃﻋﻁﻳﺗﻪ‬ ‫اﻟﻣﻠﻣﺎﺕ‪،‬‬ ‫ﻋﻧﺩ‬
‫ﻓﻬﻡ ‪ ..‬ﺃﻭ ﻷﻯ ﺳﺑﺏ ﻛﺎﻥ‪ ،‬ﻭﺗﻧﻘﻁﻊ ﺑﻳﻧﻛﻡ ﻛﻝ ﻭﺳﻳﻠﺔ ﻟﻼﺗﺻﺎﻝ‪ ،‬ﻓﻰ ﻫﺫﻩ اﻟﻠﺣظﺔ‬ ‫ﻟﻐﻠﻁ ٍﺔ ‪ ..‬ﻟﺫﻟ ٍﺔ ‪ ..‬ﻟﺳﻭء ٍ‬
‫ﺗﻧﻔﻁﺭ اﻟﻘﻠﻭﺏ‪ ،‬ﻭﺗﺩﻣﻊ اﻟﻌﻳﻭﻥ؛ ﻷﻥ اﻟﺻﺩﻳﻕ ﺃﻭ اﻟﺣﺑﻳﺏ اﻟﺫﻯ ﺗﻠﺟﺄ ﺇﻟﻳﻪ ﻗﺩ ﺗﺭﻛﻙ ﻟﺗﺑﺩﺃ اﻟﻌﻳش ﻓﻰ ﻫﺫﻩ‬
‫اﻟﺩﻧﻳﺎ (ﻭﺣﻳﺩاً) ﻣﻬﻣﻭﻣﺎً‪ ،‬ﻭﺣﻳﻧﻬﺎ ﻳﺑﺩﺃ اﻷﻟﻡ ﻭاﻟﻣﻠﻝ‪ ،‬ﻭاﻷﺭﻕ ﻳﻌﺻﺭ ﻗﻠﺑﻙ‪ ،‬ﻭﺃﻧﺕ ﺗﺣﺎﻭﻝ اﻧﺗﺷﺎﻝ ﻧﻔﺳﻙ ﻣﻥ‬
‫ﻫﺫﻩ اﻟﻣﺭﺣﻠﺔ‪ ،‬ﻭﻟﻛﻥ ﻻ ﺗﺳﺗﻁﻳﻊ اﺟﺗﻳﺎزﻫﺎ ﺇﻻ ﺑﺻﻌﻭﺑﺔ ﻋﻧﺩﻣﺎ ﺗﺑﺩﺃ اﻟﺫﻛﺭﻳﺎﺕ ﺗﺟﺗﺎﺡ ﻣ َُﺧ ِّﻳﻠَ َﺗﻙ‪ ،‬ﺗﺗﺫﻛﺭ ﺫاﻙ‬
‫اﻟﺻﺩﻳﻕ ‪ ..‬ﺫاﻙ اﻟﻘﺭﻳﺏ ‪ ..‬ﻓﺗﺗﺭﺩﺩ ﻋﻠﻳﻙ ﺿﺣﻛﺎﺗﻪ ﻭﺻﻭﺗﻪ ﻭﺣﻛﺎﻳﺎﻩ‪ ،‬ﻋﻧﺩﻫﺎ ﻳﺑﺩﺃ اﻟﺣزﻥ ﻣﻥ ﺟﺩﻳﺩ ﻭﻻ‬
‫ﺗﺩﺭﻯ ﻣﺗﻰ ﻳﺗﻭﻗﻑ‪ ،‬ﻓﻣﺎ ﺃﺻﻌﺏ اﻟﻔﺭاﻕ‪.‬‬

‫ﻓﻳﻣﺎ ﻳﺭﻭﻯ ﻋﻥ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﺃﻧﻪ ﻟﺣظﺔ ﻭﺩاﻉ اﻟﻭﻓﺩ اﻷﻟﻣﺎﻧﻰ اﻟﺫﻯ زاﺭﻩ ﻓﻰ اﻟﺧﺭﻁﻭﻡ ﺃﻭاﺧﺭ‬
‫ﺳﺑﻌﻳﻧﺎﺕ اﻟﻘﺭﻥ اﻟﻣﺎﺿﻰ ﻗﺎﻝ‪:‬‬
‫ﺃﺣﺭﻕ هللا ﻗﻠﺏ ﻳﻭﻡ اﻟﻔﺭاﻕ‬ ‫ﺇﻥ ﻳﻭﻡ اﻟﻔﺭاﻕ ﺃﺣﺭﻕ ﻗﻠﺑﻰ‬

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 ‫ﻓﻳﺎ ﺃﺣﺑﺎﺏ ﺭﺳﻭﻝ هللا ﺛﻭﺑﻭا ﺇﻟﻰ ﺭﺷﺩﻛﻡ ﻭﺭﺷﺎﺩﻛﻡ ﻭﺇﺭﺷﺎﺩﻛﻡ‪:‬‬
‫ﻣﻥ ﺗﻧﻔﻊ اﻟﺫﻛﺭﻯ ﻟﺩﻳﻪ ﻳﻔـز ﺑﻬﺎ‬
‫ﻳﺎ ﺳﻌﺩ ﻟﻘﻧﻬﻡ ﺣﻼﻭﺓ ﻁﺎﻋـﺔ‬
‫ﻭﺇﺫا ﺗـﻭﻟﻰ ﻣﺎ ﻟﻪ ﺣﺳــﺎﺩ‬
‫ﻛﻡ ﻛﻝ ﻓﻳﻬﺎ اﻟﻧﺻﺢ ﻭاﻹﺭﺷﺎﺩ‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫ﺎﻥ َﻋ ْﻧ ُﻪ‬ ‫ﻙ َﻛ َ‬ ‫ﺻ َﺭ َﻭ ْاﻟﻔُ َﺅا َﺩ ُﻛﻝ ﺃُﻭ َﻟ ِﺋ َ‬ ‫ﻙ ِﺑ ِﻪ ﻋِ ْﻠﻡ ﺇِﻥَّ اﻟ َّﺳﻣ َْﻊ َﻭ ْاﻟ َﺑ َ‬ ‫ْﺱ َﻟ َ‬‫ﻳﻘﻭﻝ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﴿ َﻭ َﻻ َﺗ ْﻘﻑُ َﻣﺎ َﻟﻳ َ‬
‫ﺕ‬ ‫ُﻣﺭ ﺃﻧﻔﺎﺱ ﻣﻌﺩﻭﺩﺓ‪ ،‬ﻭﺃﻭﻗﺎﺕ ﻣﺣﺩﻭﺩﺓ‪ ،‬ﻭﺿﻳﺎ ُﻉ اﻟﻭﻗ ِ‬ ‫ﻭﻻ‪ ﴾14‬اﻹﺳﺭاء‪ ،‬اﻋﻠﻡ ﻭﻓﻘﻧﺎ هللا ﻭﺇﻳﺎﻙ ﺃﻥ اﻟﻌ َ‬ ‫َﻣﺳْ ُﺋ ً‬
‫ﺇﺿﺎﻋﺔ ﻟﻠﻌُﻣﺭ‪ ،‬ﻭﺇﻫﺩا ُﺭ اﻷﻭﻗﺎﺕ ﺇﻫﻼﻙ ﻟﻠﻧﻔﻭﺱ‪ ،‬ﻭﻫﺫا اﻟﺿﻳﺎ ُﻉ ﻭاﻹﻫﺩا ُﺭ ﻳﻧﻌﻛِﺱُ ﻋﻠﻰ اﻹﻧﺳﺎﻥ ﺃﻣﺭاﺿًﺎ‬
‫ﻭﺿﺟﺭا ﻓﻰ اﻟﺣﻳﺎﺓ‪ ،‬ﻭﺳُﻭءًا ﻓﻰ اﻷﺧﻼﻕ ﻭاﻟﺳﻠﻭﻙ‪ ،‬ﻭاﺿﻁِ ﺭاﺑًﺎ ﻓﻰ اﻟﻌﻼﻗﺎﺕ‪ ،‬ﻭﺿﻌ ًﻔﺎ ﻓﻰ‬ ‫َ‬ ‫ﻓﻰ اﻟﻧﻔﺱ‪،‬‬
‫اﻟﺗﺣﺻﻳﻝ‪ ،‬ﻭﺿﻳﺎ ًﻋﺎ ﻟﻠﻣﺳﺅﻭﻟﻳﺎﺕ ‪ ..‬ﻓﻭﺳﺎﺋﻝ اﻟﺗﻭاﺻﻝ اﻟﺣﺩﻳﺛﺔ ﻟﻬﺎ ﻣﻥ اﻟﻣﻧﺎﻓﻊ اﻟﻛﺛﻳﺭ ﻭاﻟﻛﺛﻳﺭ ﻣﺛﻝ ﻧﻘﻝ‬
‫اﻟﻣﻌﻠﻭﻣﺔ ﻭﺳﺭﻋﺔ اﻟﺗﻭاﺻﻝ‪ ،‬ﻭﻣﻊ ﺫﻟﻙ ﻓﺈﻥ ﻟﻬﺎ ﻛﺛﻳﺭا ﻣﻥ اﻟﻣﺳﺎﻟﺏ‪ ،‬ﻓﻼ ﻳﺻﺢ ﺃﻥ ُﺗ ْﻧ َﺷﺭ ﺃﻭ ُﺗ َﺑﺙ‬
‫اﻟﺧﺻﻭﺻﻳﺎﺕ ﻣﻥ ﺧﻼﻝ ﻭﺳﺎﺋﻝ اﻟﺗﻭاﺻﻝ اﻻﺟﺗﻣﺎﻋﻰ‪ ،‬ﻓﻠﻳﺱ ﻛﻝ ُُ ﻣﺎ ﻳُﻌْ ﻠَﻡ ﻳُﻛ َﺗﺏ‪ ،‬ﻭﻻ ﻛﻝ ﻣﺎ ﻳُﻌﻠَﻡ‬
‫ِﻛﻣﺔ‪ -‬ﻓﺈﻥ ﻣُﺭﻳﺩَ‬ ‫ُﺻ َّﻭﺭ ﻳُﻧ َﺷﺭ ‪-‬ﻻ ﺩﻳ ًﻧﺎ ﻭﻻ ﻣﺭﻭء ًﺓ ﻭﻻ ﺣ ً‬ ‫ﺻ َّﻭﺭ‪ ،‬ﻭﻻ ﻛﻝ ﻣﺎ ﻳ َ‬ ‫ﻳُﻘﺎﻝ‪ ،‬ﻭﻟﻳﺱ ﻛﻝ ﻣﺎ ﻳ َُﺭﻯ ُﻳ َ‬
‫ﻏﻳﺭﻩ‪ ،‬ﻭﻣﻥ ﺳﻠﺑﻳَّﺎﺕ ﻫﺫﻩ‬ ‫ِ‬ ‫ﻟﻧﻔﻊ ﻧﻔﺳِ ﻪ‪ ،‬ﻭﺇﻓﺎ َﺩﺓ‬ ‫ِ‬ ‫اﻟﻁﺭﻕ اﻟﻧﺎﻓِﻌﺔ‪ ،‬ﺃﻭ اﻟﻭﺳﺎﺋ ُﻝ اﻟﻣﻔﻳﺩﺓ‬ ‫ُ‬ ‫اﻟﺧﻳﺭ ﻻ ُﺗﻌ ِﺟ ُزﻩ‬ ‫ِ‬
‫ﻭﻥ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ﺳْ‬
‫ﻟﻣﻌﺎص ﴿ َﻳ ﺗﺧﻔ َ‬ ‫ٍ‬ ‫ﺏ ﻭاﻟﻣﻌﺎﺻِ ﻰ‪ ،‬ﻭﻣﻘﺗﺭﻓﻬﺎ ﻣُﺷﻳﻊ ﻟﻔﺎﺣﺷﺔٍ‪ ،‬ﻭﻧﺎﺷِ ﺭ‬ ‫ُ‬
‫اﻟﻭﺳﺎﺋِﻝ ﺃﻳﺿﺎ‪ :‬اﻟـﻣُﺟﺎﻫﺭﺓ ﺑﺎﻟﺫﻧﻭ ِ‬
‫ﻭﻥ‬ ‫ُ‬ ‫َّ‬
‫ﺎﻥ هللا ُ ِﺑ َﻣﺎ َﻳﻌْ َﻣﻠ َ‬ ‫ْ‬
‫ﺿﻰ ﻣ َِﻥ اﻟ َﻘ ْﻭ ِﻝ َﻭ َﻛ َ‬ ‫ﻭﻥ َﻣﺎ َﻻ َﻳﺭْ َ‬ ‫ُ‬ ‫ْ‬ ‫ﻭﻥ ﻣ َِﻥ َّ ِ‬
‫هللا َﻭﻫ َُﻭ َﻣ َﻌ ُﻬ ْﻡ ﺇِﺫ ُﻳ َﺑ ِّﻳﺗ َ‬ ‫ﺎﺱ َﻭ َﻻ َﻳﺳْ َﺗ ْﺧﻔُ َ‬ ‫ﻣ َِﻥ اﻟ َّﻧ ِ‬
‫ِﻳﻁﺎ‪﴾299‬اﻟﻧﺳﺎء‪ ،‬ﻭﻗﺩ ﺗﻛﻭﻥُ اﻟـﻣُﺟﺎ َﻫﺭﺓُ ﺑﺎﻹﺛﻡ ﺃﻋظ َﻡ ﻣﻥ ﻓِﻌﻠِﻪ؛ ﺫﻟﻛﻡ ﻷﻥ ﻣﻘﺻﻭ َﺩ اﻟﻣﻧﻊ ﻣﻥ‬ ‫ُﻣﺣ ً‬
‫اﻟـﻣُﺟﺎ َﻫﺭﺓ ﺗﻌظﻳ ُﻡ اﻟﺫﻧﺏ‪ ،‬ﻭﻋﺩ ُﻡ اﻻﺳﺗِﺧﻔﺎﻑ ﺑﻪ ﺃﻭ اﻟﺗﻬﺎﻭُ ﻥ ﻓﻳﻪ‪ ،‬ﻟﻣﺎ ﻓﻰ اﻟـﻣُﺟﺎ َﻫﺭﺓ ﻣﻥ ﺩﻋﻭ ِﺓ اﻟﻧﺎﺱ ﺇﻟﻰ‬
‫ﺎﺭ ﺃَﻥْ َﻳﻌْ َﻣ َﻝ‬ ‫اﻹﺟْ َﻬ ِ‬ ‫ﻳﻥ َﻭﺇِﻥَّ ﻣ َِﻥ ِ‬ ‫ﻭﺗﺳﻬﻳﻝ اﻹﺛﻡ‪ ،‬ﻭﻓﻰ اﻟﺣﺩﻳﺙ ﴿ ُﻛﻝ ﺃ ُ َّﻣﺗِﻰ ُﻣ َﻌﺎ ًﻓﻰ ﺇِﻻَّ ْاﻟﻣ َُﺟﺎﻫ ِِﺭ َ‬ ‫ِ‬ ‫اﻟﻔُﺟﻭﺭ‪،‬‬
‫ﺎﺕ َﻳﺳْ ُﺗ ُﺭﻩُ‬ ‫ﺎﺭ َﺣ َﺔ َﻛ َﺫا َﻭ َﻛ َﺫا َﻭ َﻗ ْﺩ َﺑ َ‬ ‫ﺕ ْاﻟ َﺑ ِ‬ ‫اﻟﺭَّ ُﺟ ُﻝ ﻓِﻰ اﻟﻠَّﻳ ِْﻝ َﻋ َﻣﻼً ُﺛ َّﻡ ﻳُﺻْ ِﺑ ُﺢ َﻭ َﻗ ْﺩ َﺳ َﺗ َﺭﻩُ َﺭﺑ ُﻪ َﻓ َﻳﻘُﻭ ُﻝ َﻳﺎ ﻓُﻼَﻥُ َﻋﻣ ِْﻠ ُ‬
‫هللا َﻋ ْﻧ ُﻪ﴾ اﻧظﺭ ﺻﺣﻳﺢ اﻟﺑﺧﺎﺭﻯ ﻭﻣﺳﻠﻡ‪ ،‬ﻭﻋﻣﻼً ﺑﻘﻭﻟﻪ‬ ‫ﻳﺕ ﻓِﻰ ﺳِ ْﺗ ِﺭ َﺭ ِّﺑ ِﻪ َﻭﻳُﺻْ ِﺑ ُﺢ َﻳ ْﻛﺷِ ﻑُ ﺳِ ْﺗ َﺭ َّ ِ‬ ‫َﺭﺑ ُﻪ َﻳ ِﺑ ُ‬
‫﴿ﺣﺩﺛﻭا اﻟﻧﺎﺱ ﺑﻣﺎ ﻳﻌﺭﻓﻭﻥ‪ ،‬ﺃﺗﺣﺑﻭﻥ ﺃﻥ ﻳﻛﺫﺏ هللا ﻭﺭﺳﻭﻟﻪ) ﻭﻋﻥ اﺑﻥ ﻣﺳﻌﻭﺩ ﻗﺎﻝ ﴿ﻣﺎ ﺃﻧﺕ ﺑﻣﺣﺩﺙ‬
‫ﻗﻭﻣﺎ ﺣﺩﻳﺛﺎ ﻻ ﺗﺑﻠﻐﻪ ﻋﻘﻭﻟﻬﻡ ﺇﻻ ﻛﺎﻥ ﻟﺑﻌﺿﻬﻡ ﻓﺗﻧﺔ﴾‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

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‫ﻙ َﺭﺏ‬ ‫ﻭﻥ َﻟ ُﻪ ﺃَ ْﻧ َﺩا ًﺩا َﺫﻟِ َ‬‫ْﻥ َﻭ َﺗﺟْ َﻌﻠ ُ َ‬
‫ﺽ ﻓِﻰ َﻳ ْﻭ َﻣﻳ ِ‬ ‫ُﻭﻥ ِﺑﺎﻟَّﺫِﻯ َﺧ َﻠ َﻕ ْاﻷَﺭْ َ‬ ‫ﻳﻘﻭﻝ هللا ﺗﻌﺎﻟﻰ ﴿ﻗُ ْﻝ ﺃَ ِﺋ َّﻧ ُﻛ ْﻡ ﻟَ َﺗ ْﻛ ُﻔﺭ َ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ْاﻟ َﻌﺎﻟَﻣ َ‬
‫َّﺎﻡ َﺳ َﻭا ًء ﻟِﻠﺳَّﺎ ِﺋﻠ َ‬
‫ِﻳﻥ‪،﴾0‬‬ ‫ﻙ ﻓِﻳ َﻬﺎ َﻭ َﻗ َّﺩ َﺭ ﻓِﻳ َﻬﺎ ﺃ ْﻗ َﻭا َﺗ َﻬﺎ ﻓِﻰ ﺃﺭْ َﺑ َﻌ ِﺔ ﺃﻳ ٍ‬ ‫ِﻳﻥ َﻭ َﺟ َﻌ َﻝ ﻓِﻳ َﻬﺎ َﺭ َﻭاﺳِ َﻰ ﻣِﻥْ َﻓ ْﻭ ِﻗ َﻬﺎ َﻭ َﺑ َ‬
‫ﺎﺭ َ‬
‫‪ 29‬ﻓﺻﻠﺕ‪ ،‬ﻳﻌﺎﻧﻰ اﻟﻌﺎﻟﻡ اﻟﻳﻭﻡ ﻣﻥ ﻣﺷﺎﻛﻝ ﻛﺛﻳﺭﺓ ﻓﻰ اﻟﻣﻭاﺭﺩ اﻟﻁﺑﻳﻌﻳﺔ ﻻﺳﻳﻣﺎ اﻟﻣﻳﺎﻩ اﻟﻌﺫﺑﺔ‪ ،‬ﻭﻟﻛﻥ‬
‫ﺗﺑﻘﻰ اﻟﻔﺭص ﻹﻳﺟﺎﺩ ﺣﻠﻭﻝ ﺷﺎﻓﻳﺔ ﻣﺗﺎﺣﺔ ﺇﺫا ﻋﻣﻠﺕ اﻟﺩﻭﻝ ﻋﻠﻰ ﺫﻟﻙ‪ ،‬ﻭﻳﺗﺿﺢ ﻟﻧﺎ ﻣﻥ اﻟﻧص اﻟﻘﺭﺁﻧﻰ ﺑﺄﻥ‬
‫اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺧﻠﻕ اﻟﻛﻭﻥ ﺑﻘﺩﺭ ﻣﻌﻠﻭﻡ ﻭﺣﺳﺎﺏ ﺩﻗﻳﻕ‪ ،‬ﻭﻛﻠﻧﺎ ﻳﻌﻠﻡ ﺃﻥ ﺃﻛﺛﺭ ﺷﻰء ﻳﻭاﺟﻪ‬
‫اﻻﻗﺗﺻﺎﺩﻳﻳﻥ اﻟﻳﻭﻡ ﻫﻭ ﺳﻭء اﺳﺗﺧﺩاﻡ اﻟﻣﻭاﺭﺩ اﻟﻁﺑﻳﻌﻳﺔ‪ ،‬ﻓﺎهلل ﻋز ﻭﺟﻝ ﺑﺎﺭﻙ ﻓﻰ ﻫﺫﻩ اﻷﺭﺽ ﻭﺟﻌﻝ‬
‫ﻓﻳﻬﺎ ﺃﻗﻭاﺗﻬﺎ ﺑﺣﻳﺙ ﺗﻛﻭﻥ ﻣﻣﻬﺩﺓ ﻣﻬﻳﺄﺓ ﻟإلﻧﺳﺎﻥ ﺗﻛﻔﻳﻪ‪ ،‬ﻓﻼ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﻏﻳﺭﻫﺎ ﻣﺗﻰ ﻣﺎ ﻧﺷﻁ ﻭﻋﻣﻝ ﻓﻳﻬﺎ‪،‬‬
‫ﻭﻟﺫﻟﻙ ﻣﺎ ﻳﺳﻣﻰ ﻓﻰ ﻋﺎﻟﻡ اﻻﻗﺗﺻﺎﺩ « ِﺑ ُﻧ ْﺩ ِﺭﺓ اﻟـ َﻣﻭاﺭﺩ» ﻭﻫﻰ ﻓﻛﺭﺓ اﻗﺗﺻﺎﺩﻳﺔ ﺗﻌﺑﺭ ﻋﻥ اﻟﻌﻼﻗﺔ ﺑﻳﻥ‬
‫اﻟﺭﻏﺑﺎﺕ اﻹﻧﺳﺎﻧﻳﺔ ﻭﺑﻳﻥ ﻭﺳﺎﺋﻝ اﺷﺑﺎﻋﻬﺎ ﻟﻳﺱ ﻋﻠﻰ ﺇﻁﻼﻗﻪ‪ ،‬ﻓﺈﻥ اﻟﺳﻠﻭﻙ اﻟﺑﺷﺭﻯ ﻳﻌﺗﻣﺩ ﻓﻰ ﻛﺛﻳﺭ ﻣﻥ‬
‫ﻧﺷﺎﻁﻪ ﻋﻠﻰ «ﺳﻭء اﺳﺗﺧﺩاﻡ اﻟﻣﻭاﺭﺩ»‪.‬‬

‫ﻭﻧﺫﻛﺭ ﻫﻧﺎ ﻗﻭﻝ ﻋﺎﻟﻡ ﺇﻗﺗﺻﺎﺩ (ﺗﻭﻣﺎﺱ ﻣﺎﻟﺗﻭﺱ) اﻟﺫﻯ ﺃﻁﻠﻕ ﻧظﺭﻳﺔ ﺗﺗﺻﻝ ﺑﺎﻟﺗﻛﺎﺛﺭ اﻟﺳﻛﺎﻧﻰ ﻳﺫﻛﺭ‬
‫ﻓﻳﻬﺎ ﺃﻥ ﻋﺩﺩ اﻟﺳﻛﺎﻥ ﻳزﻳﺩ ﻭﻓﻕ ﻣﺗﻭاﻟﻳﺔ ﻫﻧﺩﺳﻳﺔ ﻓﻰ ﺣﻳﻥ ﺃﻥ اﻹﻧﺗﺎﺝ اﻟزﺭاﻋﻰ ﻳزﻳﺩ ﻭﻓﻕ ﻣﺗﻭاﻟﻳﺔ‬
‫ﺣﺳﺎﺑﻳﺔ‪ ،‬ﻭﻫﺫا ﻳﻌﻧﻰ ﺃﻧﻪ ﻣﻊ اﻟﻭﻗﺕ ﺟزء ﻛﺑﻳﺭ ﻣﻥ ﺳﻛﺎﻥ اﻷﺭﺽ ﻟﻥ ﻳﺟﺩﻭا ﻓﻭﻕ ﻫﺫﻩ اﻷﺭﺽ ﻏﺫاء‬
‫ﻳﻛﻔﻳﻬﻡ‪.‬‬

‫ﻛﻣﺎ ﻳﺗﺿﺢ ﻟﻧﺎ ﻣﻥ ﻧص اﻵﻳﺔ ﴿ َﻭ َﻻ ُﺗ ْﻔﺳِ ُﺩﻭا ﻓِﻰ ْاﻷَﺭْ ِ‬

‫ﺽ َﺑﻌْ َﺩ ﺇِﺻْ َﻼ ِﺣ َﻬﺎ‪ 91 ، ﴾ 14‬اﻷﻋﺭاﻑ‪ ،‬ﺑﺄﻥ‬
‫اﻟﻔﺳﺎﺩ اﻟﺫﻯ ﻳﺿﺭ ﺑﺣﻳﺎﺓ اﻟﻧﺎﺱ ﻋﻠﻰ ﻫﺫﻩ اﻷﺭﺽ ﻫﻭ ﻓﺳﺎﺩ اﻟﺟﻣﺎﻋﺔ ﻻ ﻓﺳﺎﺩ اﻷﻓﺭاﺩ‪ ،‬ﺫﻟﻙ ﺃﻥ ﻓﺳﺎﺩ‬
‫اﻟﺟﻣﺎﻋﺔ ﻳﺗﺣﻭﻝ ﺇﻟﻰ ﻓﺳﺎﺩ ﻣﻧﺗظﻡ ﻣﻣﻧﻬﺞ‪ ،‬ﻭﻣﻣﺎﺭﺱ ﺑﺷﻛﻝ ﻭاﺳﻊ ﻟﻳﻧﺫﺭ ﺑﺧﻁﺭ َﻣﺎ ِﺣﻕ ﻟﺣﻳﺎﺓ اﻟﺑﺷﺭ‪ ،‬ﺃﻣﺎ‬
‫ﻓﺳﺎﺩ اﻷﻓﺭاﺩ ﻓﻳﺑﻘﻰ ﻓﻰ ﻧﻁﺎﻕ ﺿﻳﻕ ﻭﻻ ﻳﻣﺛﻝ ﻧظﺎﻣﺎ ً ﻭﻻ ﺛﻘﺎﻓﺔ‪ ،‬ﻛﻣﺎ ﻻ ﻳﻣﻛﻥ ﺃﻥ ﻳﺳﻠﻡ ﻣﻧﻪ ﻣﺟﺗﻣﻊ‪،‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺃﻥ اﻟﺩﻭﻟﺔ ﺃﻭ اﻟﺟﻣﺎﻋﺔ ﺑﺎﺳﺗﻁﺎﻋﺗﻬﺎ اﻟﺳﻳﻁﺭﺓ ﻋﻠﻳﻪ ﻭﻣﻌﺎﻟﺟﺗﻪ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ ‪..‬‬

‫ﻣﺳﺎﺭ اﻟﺣﻳﺎﺓ‬
‫ِ‬ ‫ﻓﻰ ﻫﺫا اﻟزﻣﺎﻥ اﻟﺫﻯ ﻁﻐﺕ ﻓﻳﻪ اﻟﻣﺎﺩﻳﺎﺕ‪ ،‬اﻟﻣﺧﺗﻠﻔﺔ ﻓﻳﻪ اﻷﻭﻟﻭﻳﺎﺕ‪ ،‬ﻧﺻﺎﺩﻑ ﻳﻭﻣﻳﺎ ً ﻓﻰ‬
‫ﻭاﻟﺣﻕ ﻣﻭﺿﻊ اﻟﺷﻙ‪ ،‬ﻓﻳﻌﻡ اﻟﻔﺳﺎﺩ‪ ،‬ﻭﻳﻐﻠﺏ‬ ‫ّ‬ ‫ّ‬
‫اﻟﺣﻕ‪،‬‬ ‫ﻣﺷﺎﻫﺩ اﻟﺻﻭﺭﺓ اﻟﻣﻌﻛﻭﺳﺔ اﻟﺗﻰ ﺗﺟﻌﻝ اﻟﺑﺎﻁِ َﻝ ﻫﻭ‬
‫ﺕ ﻛﻝ ﻣﺟﻣﻭﻉ‪،‬‬ ‫ﺭﻕ اﻹﺟﺭاﻡ‪ ،‬ﻭاﻟﺟُﺭﺃﺓ ﻋﻠﻰ اﻵﺛﺎﻡ‪ ،‬ﻓ ُﺗﺷ ِّﺗ ُ‬ ‫ﻭﻁ َ‬ ‫ﺃﺑﻭاﺏ اﻟﺣﺭاﻡ‪ُ ،‬‬
‫َ‬ ‫ئ اﻷﻣ ُﺔ‬
‫ﻭﺗﺳﺗﻣﺭ ُ‬ ‫اﻟﻌﺑﺎﺩ‪،‬‬
‫ِ‬
‫َّ‬
‫ﻫﺔ ﻛﺫاﺑﺔ‪ ،‬ﻓﻧﻌﻳﺏ‬ ‫ﺕ َﺧﻼَّﺑﺔ‪ ،‬ﻭﻣﻌﺎﻧِﻰ ﻣُـ َﻣ َّﻭ ً‬
‫ُﺭﻭ َﺟ ًﺔ ﺑﻌﺑﺎﺭا ٍ‬
‫ﻭﺗﻛ ِّﺩ ُﺭ ﻛﻝ َﻳﻧﺑﻭﻉ‪ ،‬ﻭ ُﺗﺑﻳ ُﺢ ﻛ َّﻝ ﻣﻣﻧﻭﻉ‪ ،‬ﻣ َّ‬
‫اﻟظﺭﻭﻑ اﻟﺗﻰ ﻭﺿﻌﻧﺎﻫﺎ‪.‬‬

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‫ﻓﻌﻠﻰ ﺳﺑﻳﻝ اﻟﻣﺛﺎﻝ ﻳﻁﻠﺏ اﻟﻳﻬﻭﺩ اﻷﻟﻣﺎﻥ ﻣﻥ اﻟﻣﺳﺗﺷﺎﺭﺓ اﻷﻟﻣﺎﻧﻳﺔ اﻻﻋﺗﺭاﻑ ﺑﺩﻭﻟﺔ ﻓﻠﺳﻁﻳﻥ‪ ،‬ﻭﺃﻣﺭﻳﻛﺎ‬
‫ﺗﺩﻋﻰ اﻟﺩﻳﻣﻘﺭاﻁﻳﺔ ﻭﻟﻛﻧﻬﺎ ﻓﻰ ﺩﻋﻭﻯ ﺣﺭﺑﻬﺎ ﻋﻠﻰ اﻹﺭﻫﺎﺏ ﺗﺿﺭﺏ ﺑﻛﻝ اﻟﻣﻭاﺛﻳﻕ ﻭاﻟﻌﻬﻭﺩ ﻋﺭﺽ‬
‫اﻟﺣﺎﺋﻁ (ﺇﺗﻔﺎﻗﻳﺔ ﺟﻧﻳﻑ) ﻭﺗﺳﺗﺑﻳﺢ ﻟﻧﻔﺳﻬﺎ ﻣﺎ ﺗﺣﺭﻣﻪ ﻟﻐﻳﺭﻫﺎ‪.‬‬

‫ﺻﻭﺭﺓ ﺃﺧﺭﻯ ﻓﻰ اﻟﻔﺭﻕ ﺑﻳﻥ اﻟﻣﺟﺎﻣﻠﺔ ﻭاﻟﻧﻔﺎﻕ ﻓﻰ اﻟﻣﻌﺎﻣﻠﺔ‪ ،‬ﻓﺑﻳﻧﻣﺎ ﺗﻛﻭﻥ اﻟﻣﺟﺎﻣﻠﺔ ﺇظﻬﺎﺭ ﺇﻳﺟﺎﺑﻳﺎﺕ‬
‫ُـﺣ ِّﻭﻝ ﺗﻠﻙ اﻟﺳﻠﺑﻳﺎﺕ ﻭﺑﺑﺭاﻋﺔ‬
‫اﻟﺷﺧص ﻭﺗﺣﺎﺷﻰ ﺫﻛﺭ اﻟﺳﻠﺑﻳﺎﺕ ﻣﻣﺎ ﻳﻭﺛﻕ اﻟﻌﻼﻗﺔ ﻭﻳﻘﺭﺏ‪ ،‬ﻧﺟﺩ اﻟﻣﻧﺎﻓﻕ ﻳ َ‬
‫ﻟ ُ َﻐ ِﻭﻳَّﺔ ﺇﻟﻰ ﺇﻳﺟﺎﺑﻳﺎﺕ ﻟﻧﻳﻝ ﻣﺭاﺩﻩ ﻣﻥ اﻟـ ُﻣ َﺗﻠَ ِّﻘﻰ‪.‬‬

‫ﻭﻫﺎﻫﻭ اﻟﻐﺭﺏ ﻳﻌﻣﻝ ﻋﻠﻰ ﺗﻧظﻳﻡ ﻭﺗﺣﺩﻳﺩ اﻷﺳﺭﺓ ﻓﻰ اﻟﺷﺭﻕ‪ ،‬ﺑﻳﻧﻣﺎ ﻳﺩﻋﻡ ﻭﻳﺳﺎﻧﺩ اﻹﻧﺟﺎﺏ ﻓﻰ اﻟﻐﺭﺏ‪.‬‬

‫ﻭﻛﺛﻳﺭ ﻣﻥ اﻟﻧﺎﺱ ﻳﻌﺭﻑ اﻟﻣﻌﺿﻠﺔ ﺃﻭ اﻟﻣﺷﻛﻠﺔ ﻭﻟﻛﻥ ﻟﻳﺱ ﻟﺩﻳﻪ اﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺣﻠﻬﺎ ﺃﻭ اﻟﺣﻳﻠﺔ ﻋﻠﻰ‬
‫ﺗﺟﺎﻭزﻫﺎ‪.‬‬

‫ﺃﺣﺑﺎﺋﻰ ‪..‬‬

‫ﻻ ﻳﺳﻌﻧﺎ ﻓﻰ ﻫﺫا اﻟﻣﺣﻔﻝ اﻟﻌﻠﻰ ﺑﻳﻥ ﻣﻥ ﺗآﻟﻔﺕ ﻗﻠﻭﺑﻬﻡ ﻣﻥ ﺃﻣﺔ اﻟﺳﻳﺩ اﻟﻌﻠﻰ‪ ،‬ﺑﻣﻧﺎﺳﺑﺔ اﻻﺣﺗﻔﺎﻝ‬
‫ﺑﺄﺻﺣﺎﺏ اﻟﻌزﻡ اﻷﻛﻳﺩ ﻭاﻟﻌﻭﻥ اﻟﺳﺩﻳﺩ ﻭاﻟﺭﻛﻥ اﻟﺷﺩﻳﺩ ‪ ..‬ﺣﻔظﺎ ً ﻟﻠﻌﻬﺩ ﻭﺇﺑﺭا ًء ﻟﻠﺫﻣﺔ ﻟﻣﻥ ﺁﻟﺕ ﺇﻟﻳﻪ‬
‫اﻟﺧﻼﻓﺔ ﻣﻥ ﺑﻳﺕ اﻟﻣﺻﻁﻔﻰ ﻟﻳﺻﺑﺢ‪:‬‬
‫ﺁﻝ ﺑﻳﺕ اﻟﻣﺻﻁﻔﻰ ﺃﻫﻝ اﻟﺣﻣﻰ‬

‫ﻭﻛﻝ اﻟﻌﺎﻡ ﻭﺃﻧﺗﻡ ﻓﻰ اﻟﺣﻣﻰ ﻭﺇﻧﺎ ﻟﺩﻯ هللا اﻟﻌظﻳﻡ ﺳﻧﻠﺗﻘﻰ‬

‫ﻭاﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء السادس من شهر ﺃبريل ﻋاﻡ ‪0252‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻟﺣﻣﺩ هلل اﻟﻭاﺣﺩ اﻷﺣﺩ ﺧﺎﻟﻕ اﻟﺧﻠﻕ ﻣﻥ اﻟﻌﺩﻡ ﻻ ﺇﻟﻪ ﻣﻌﻪ ﻭﻻ ﻣﻌﺑﻭﺩ ﺳﻭاﻩ‪ ،‬اﻟﻠَّ ُﻬ َّﻡ ﻟﻙ َ‬
‫اﻟﺣ ْﻣ ُﺩ ُﻛﻠﻪُ‪،‬‬
‫ﺕ ﺃﻥْ ُﺗﺣْ َﻣﺩ‪ ،‬ﻳﺎ ﻣﺎﻟﻙ اﻷﺭﺽ‬ ‫ﻭﺣﻕ ﺃ ْﻧ َ‬ ‫ﻭﺇﻟَﻳْﻙ َﻳﺭْ ِﺟ ُﻊ اﻷ ْﻣ ُﺭ ُﻛﻠﻪُ‪َ ،‬ﻋﻼ ِﻧ َﻳ ُﺗ ُﻪ ﻭﺳِ ﺭﻩُ‪َ ،‬ﻓ َﺣﻕ ﺃ ْﻧ َ‬
‫ﺕ ﺃﻥْ ُﺗﻌْ َﺑﺩ‪َ ،‬‬
‫ﻭاﻟﺳﻣﺎء‪ ،‬ﺳﻣﻳﻊ اﻟﺩﻋﺎء‪ ،‬ﻛﺎﺷﻑ اﻟﺿﺭ ﻭاﻟﺑﻼء‪ ،‬ﺃﺭﺳﻝ ﺭﺳﻭﻟﻪ ﺭﺣﻣﺔ ﻟألﻣﺔ ﺟﻣﻌﺎء ﻭﺃﺻﺣﺎﺑﻪ اﻷﻭﻓﻳﺎء‬
‫ﻭﺃﻫﻠﻪ اﻟﻛﺭاﻡ اﻟﺷﺭﻓﺎء‪.‬‬

‫اﻷﺣﺑﺎﺏ ﻓﻰ هللا ‪..‬‬

‫اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‬

‫ﻳﻘﻭﻝ اﻟﻬﺎﺩﻯ اﻟﺑﺷﻳﺭ ﻭاﻟﺳﺭاﺝ اﻟﻣﻧﻳﺭ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﴿ﺻﻼﺡ ﺁﺧﺭ ﻫﺫﻩ اﻷﻣﺔ ﺑﺻﻼﺡ‬
‫ﺃﻭﻟﻬﺎ ﻋﻠﻣﺎءﻫﺎ ﻭﺃﻣﺭاءﻫﺎ﴾ﺃﻭﻟﻬﺎ ﺭﺳﻭﻝ هللا ‪ e‬ﺃﻋﻠﻡ ﻋﻠﻣﺎءﻫﺎ ﻭﺃﻛﺑﺭ ﺃﻣﺭاﺋﻬﺎ‪ ،‬ﻟﻡ ﺗﺑﺩﺃ اﻟﺩﻋﻭﺓ ﺑﻧص اﻟﻘﺭﺁﻥ‬
‫ﻭﻻ ﺑﻧص اﻟﺣﺩﻳﺙ‪ ،‬ﺃﻯ ﻟﻡ ﺗﻛﻥ ﻧﺻﻭﺻﺎ ﻭﻻ ﻛﺗﺑﺎ‪ ،‬ﺑﻝ ﺑﺩﺃﺕ ﺑﻘﺭﺁﻥ ﻳﻣﺷﻰ (اﻟﺻﺎﺩﻕ اﻷﻣﻳﻥ) ﻫﻛﺫا‬
‫ﻋﺭﻑ ﺑﻳﻥ ﻗﻭﻣﻪ‪ ،‬ﻓﻠﻣﺎ ﺃﻣﺭ ﺑﺎﻟﺭﺳﺎﻟﺔ ﻧﺎﺩﻯ ﺑﻁﻭﻥ ﻗﺭﻳش ﻓﺎﺟﺗﻣﻌﻭا ﺇﻟﻳﻪ ﻭﺳﺄﻟﻬﻡ‪ ،‬ﺃﻭ ﻟﻭ ﺃﺧﺑﺭﺗﻛﻡ ﺃﻥ ﺧﻠﻑ‬
‫ﻫﺫا اﻟﺟﺑﻝ ﺧﻳﻼ ﻳﻁﻠﺑﻭﻧﻛﻡ ﺃﺃﻧﺗﻡ ﻣﺻﺩﻗﻰ؟ ﻗﺎﻟﻭا ﻧﻌﻡ ﻓﺄﻧﺕ اﻟﺻﺎﺩﻕ اﻷﻣﻳﻥ‪.‬‬

‫ﻫﻛﺫا ﺑﺩﺃﺕ اﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا ﻭﻟﻡ ﺗﺑﺩﺃ ﺑﻧص ﻣﻥ ﻛﺗﺎﺏ ﻭﻻ ﺑﻧص ﻳﺛﺑﺕ ﺃﻭ ﻳﻛﺫﺏ‪ ،‬ﻫﻛﺫا ﺑﺩﺃﺕ اﻟﺩﻋﻭﺓ‬
‫ﺑﺻﻔﺔ اﻟﻧﺑﻰ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻭﻓﻌﻠﻪ ‪.‬‬

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‫ﻭﻟﻣﺎ ﺗﻧزﻟﺕ ﻋﻠﻳﻪ ﺁﻳﺎﺕ اﻟﻛﺗﺎﺏ ﻣﻔﺭﻗﺔ ﻛﺎﻧﺕ {ﻗُ ِﻡ اﻟﻠَّ ْﻳ َﻝ} ‪ 1‬اﻟﻣزﻣﻝ ‪ -‬ﺃﺳﺑﻕ ﻓﻰ اﻟﺗﻧزﻳﻝ ﻣﻥ {ﻗُ ْﻡ َﻓﺄ َ ْﻧﺫِﺭْ }‬
‫‪ 1‬اﻟﻣﺩﺛﺭ ‪ -‬ﻟﺗﻛﻭﻥ ﻧﺑﺭاﺳﺎ ﻟﻠﺩﻋﺎﺓ ﺑﺄﻥ ﻗﻳﺎﻡ اﻟﻠﻳﻝ ﻭاﻻﺟﺗﻬﺎﺩ ﻓﻰ اﻟﻌﺑﺎﺩﺓ ﻟﺻﻼﺡ ﻧﻔﺱ اﻟﺩاﻋﻳﺔ ﻻﺑﺩ ﺃﻥ‬
‫ﻳﻛﻭﻥ ﺃﺳﺑﻕ ﻣﻥ اﻻﺟﺗﻬﺎﺩ ﻓﻰ اﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا‪.‬‬

‫ﻭﻛﺫﻟﻙ ﻋﻠﻡ اﻟﺣﺑﻳﺏ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﺃﺻﺣﺎﺑﻪ ﻓﺑﺩﺃﺕ اﻟﻌﺑﺎﺩاﺕ ﺑﺗﻁﻬﻳﺭ اﻟﻘﻠﻭﺏ ﻭاﻷﺑﺩاﻥ‬
‫ﻭﺗزﻛﻳﺔ اﻷﺭﻭاﺡ‪ ،‬ﻣﻊ ﺭﻛﻥ اﻻﻋﺗﻘﺎﺩ اﻷﻭﺣﺩ ﻭﻫﻭ ﺭﻛﻥ اﻟﺷﻬﺎﺩﺓ‪ ،‬ﻁﻳﻠﺔ ﻭﺟﻭﺩﻩ ﺑﻣﻛﺔ ﻗﺑﻝ اﻟﻬﺟﺭﺓ‪ ،‬ﺇﻟﻰ ﺃﻥ‬
‫ﻛﺎﻧﺕ ﺭﺣﻠﺔ اﻹﺳﺭاء ﻭاﻟﻣﻌﺭاﺝ ﻭﻓﺭﺿﺕ اﻟﻔﺭاﺋﺽ ﻟﻳﻠﺗﻬﺎ‪ ،‬ﻭﺑﻌﺩ ﺫﻟﻙ ﺃﺗﺕ اﻟﻧﻭاﻫﻰ ﻋﻣﺎ ﺣﺭﻡ هللا ﻓﻰ‬
‫اﻟﻣﺄﻛﻝ ﻭاﻟﻣﺷﺭﺏ ﻭاﻟﻣﻠﺑﺱ‪.‬‬

‫ﻓﺈﺫا ﺃﺭﺩﻧﺎ ﺻﻼﺡ ﺁﺧﺭ ﻫﺫﻩ اﻷﻣﺔ ﻓﻌﻠﻰ اﻟﻌﻠﻣﺎء ﺃﻭﻻ ﺻﻼﺡ ﺃﺣﻭاﻟﻬﻡ ﻭﻗﻠﻭﺑﻬﻡ ﻗﺑﻝ اﻧﺗﻘﺎء اﻟﻧﺻﻭص‬
‫ﻭﺗزﻳﻳﻥ اﻟﻛﻼﻡ ﻭﺗﺣﺳﻳﻥ اﻟﻣﻠﺑﺱ ﻭاﻟﻬﻳﺋﺔ‪ ،‬ﻭﻛﺫﻟﻙ ﻧﻘﻭﻝ ﻟﻣﻥ ﻭﻟﻰ ﺃﻣﺭا ﻣﻥ ﺃﻣﻭﺭ ﻫﺫﻩ اﻷﻣﺔ ﺃﻥ ﻳﺭﻓﻕ ﺑﻬﻡ‬
‫ﻟﻳﺭﻓﻕ هللا ﺑﻙ‪.‬‬

‫ﻭﻟﻘﺩ ﺣﺻﺭ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ اﻹﺭﺷﺎﺩ ﻣﺗﻼزﻣﺎ ﻣﻊ اﻟﺻﺩﻕ ﻭاﻷﻣﺎﻧﺔ ﻛﻣﺎ ﺑﺩﺃﺕ‪ ،‬ﻓﻘﺎﻝ ] َﻭ َﻣﻥْ ﻳُﺿْ ﻠِ ْﻝ َﻓﻠَﻥْ‬
‫َﺗ ِﺟ َﺩ ﻟَ ُﻪ َﻭﻟِ ًّﻳﺎ ﻣُﺭْ ﺷِ ًﺩا[ ‪ 21‬اﻟﻛﻬﻑ ‪ -‬ﻭﻟﻘﺩ ﻓﺻﻝ اﻟﺣﺑﻳﺏ ﺻﻠﻭاﺕ هللا ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﺑﻳﻥ ﺻﻧﻔﻳﻥ ﻣﻥ اﻟﻧﺎﺱ‬
‫ِﻳﺭ ﻓُ َﻘ َﻬﺎﺅُ ﻩُ‬ ‫اﻟﺫﻳﻥ ﻳﻌﻣﻠﻭﻥ ﻓﻰ ﻣﺟﺎﻝ اﻹﺭﺷﺎﺩ ﻓﻘﺎﻝ ﺻﻠﻭاﺕ هللا ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﴿ﺇِ َّﻧ ُﻛ ْﻡ ﺃَﺻْ َﺑﺣْ ُﺗ ْﻡ ﻓِﻰ َز َﻣ ٍ‬
‫ﺎﻥ َﻛﺛ ٍ‬
‫ﻭﺳ َﻳﺄﺗِﻰ َﻋﻠَﻰ اﻟ َﻧﺎﺱ َز َﻣ ٍﻥ َﻗﻠ ٍ‬
‫ِﻳﻝ‬ ‫ِﻳﺭ ﻣُﻌْ ﻁﻭﻩ‪ْ ،‬اﻟ َﻌ َﻣ ِﻝ ﻓِﻳ ِﻪ َﺧﻳْﺭ ﻣ َِﻥ ْاﻟﻌ ِْﻠ ُﻡ‪َ ،‬‬
‫ِﻳﻝ َﺳﺎﺋِﻠﻭﻩ‪َ ،‬ﻛﺛ ٍ‬‫ِﻳﻝ ُﺧ َﻁ َﺑﺎﺅُ ﻩُ‪َ ،‬ﻗﻠ ٍ‬
‫َﻗﻠ ٍ‬
‫ِﻳﻝ ﻣُﻌْ ﻁﻭﻩ‪َ ،‬ﻛﺛِﻳﺭ َﺳﺎﺋِﻠﻭﻩ‪ْ ،‬اﻟﻌ ِْﻠ ُﻡ ﻓِﻳ ِﻪ َﺧﻳْﺭ ﻣ َِﻥ ْاﻟ َﻌ َﻣ ِﻝ﴾ ﺟﺎﻣﻊ ﺑﻳﺎﻥ اﻟﻌﻠﻡ ‪ -‬ﻭﻟﻣﺎ‬ ‫ﻓُ َﻘ َﻬﺎﺅُ ﻩُ‪َ ،‬ﻛﺛِﻳﺭ ُﺧ َﻁ َﺑﺎﺅُ ﻩُ‪َ ،‬ﻗﻠ ٍ‬
‫ﻛﺎﻧﺕ ﺃﺷﺭﻑ اﻷﻋﻣﺎﻝ ﻋﻠﻰ اﻹﻁﻼﻕ ﻫﻰ اﻟﺩﻋﻭﺓ ﺇﻟﻰ اﻟﺣﻕ ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ اﺧﺗﺎﺭ ﻟﻬﺎ ﺃﺷﺭﻑ اﻟﺧﻠﻕ ‪e‬‬
‫ﻭ َﺷﺭَّ ﻑ ﺁﻝ ﺑﻳﺗﻪ ﺑﺎﻟﻧﺳﺏ ﺇﻟﻳﻪ ﻭ َﺷﺭَّ ﻑ اﻷﺗﻘﻳﺎء ﺑﺎﻟﺣﺳﺏ ﻋﻠﻳﻪ‪ ،‬ﻭﺷﺭﻑ اﻟﻧﺳﺏ ﻻ ﻣﺭاء ﻓﻳﻪ ﻭﺃﻥ اﻟﺣﻕ‬
‫ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻗﺩ اﺫﻫﺏ ﻋﻧﻬﻡ اﻟﺭﺟﺱ ﻭﻁﻬﺭﻫﻡ ﺗﻁﻬﻳﺭا‪.‬‬

‫هللا ﻭﺣﺩﻩ‪،‬‬ ‫ﻟﻣﺎ ﺧﻠﻕ هللا اﻟﺧﻠﻕ‪ ،‬ﻭ َﻗﺩِﻡ ﺳﻳﺩﻧﺎ ﺁﺩﻡ ﻋﻠﻰ اﻷﺭﺽ ﻣﻛﺙ اﻟﻧﺎﺱ ﺑﻌﺩﻩ ﻋﺷﺭﺓ ﻗﺭﻭﻥ ﻳﻌﺑﺩﻭﻥ َ‬
‫ﻓزﻳَّﻥ اﻟﺷﻳﻁﺎﻥ ﻟﺑﻌﺽ ﺧﻠﻘﻪ ﻋﺑﺎﺩ َﺓ اﻷﺻﻧﺎﻡ ﻓﻌ َﺑﺩﻭﻫﺎ‪ ،‬ﻓﺄﺭﺳﻝ هللا اﻟﺭﺳﻝ ﻭﺃﻧزﻝ ﻣﻌﻬﻡ اﻟﻛﺗﺏ ﻟﻳﺭﺟﻊ‬
‫اﻟﻧﺎﺱ ﺇﻟﻰ ﻋﺑﺎﺩﺓ هللا ﻭﺣﺩﻩ‪ ،‬ﻭﻣﻥ ﺭﺃﻓﺗﻪ ﺑﺧﻠﻘﻪ ﺟﻌﻝ ِﻓ َﻁﺭﻩ ﻣﻭاﻓﻘﺎ ﻟﻣﺎ ﺧﻠﻘﻬﻡ ﻟﻪ‪ ،‬ﻓﻛﻝ ﻣﻭﻟﻭ ٍﺩ ﻳُﻭﻟَﺩ ﻋﻠﻰ‬
‫ﺕ َّ ِ‬
‫هللا اﻟَّﺗِﻰ َﻓ َﻁ َﺭ‬ ‫ﻓﻁﺭﺓ ﺇﻓﺭاﺩ هللا ﺑﺎﻟﻌﺑﺎﺩﺓ‪ ،‬ﻭﺃﻧﻪ اﻟﻣﻌﺑﻭﺩ ﻭﺣﺩﻩ ﺩﻭﻥ ﻣﻥ ﺳﻭاﻩ‪ ،‬ﻗﺎﻝ ﻋز ﻭﺟﻝ ]ﻓ ِْﻁ َﺭ َ‬
‫ﺎﺱ َﻋﻠَ ْﻳ َﻬﺎ[ ‪ 19‬اﻟﺭﻭﻡ ‪ -‬ﻭاﻟﺷﻳﻁﺎﻥ ﻳﺳﻌﻰ ﺩاﺋﻣﺎ ﻹﻓﺳﺎﺩ ِﻓ َﻁﺭﺓ اﻟﺧﻠﻕ ﻟﻳﺣﺭﻡ اﻟﻌﺑﺎ َﺩ ﻣﻥ ﺭﺿﺎ اﻟﺭﺣﻣﻥ‪،‬‬ ‫اﻟ َّﻧ َ‬
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‫ﺧﻠﻘﺕ‬ ‫ﻭﻣﻥ اﻟﻧﻌﻳﻡ اﻟﻣُﻘﻳﻡ اﻟ ُﻣ َﻌ ّﺩ ﻟﻬﻡ ﻓﻰ اﻟﺟﻧﺎﻥ‪ ،‬ﻗﺎﻝ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪﴿ :‬ﻗﺎﻝ هللا ﻋز ﻭﺟﻝ‪ :‬ﺇﻧﻰ‬
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‫ﺃﺣﻠﻠﺕ ﻟﻬﻡ‪،‬‬ ‫ﻋﺑﺎﺩﻯ ﺣﻧﻔﺎء ﻛﻠﻬﻡ‪ ،‬ﻭﺇﻧﻬﻡ ﺃﺗﺗﻬﻡ اﻟﺷﻳﺎﻁﻳﻥ ﻓﺎﺟﺗﺎﻟَ ْﺗﻬﻡ ﻋﻥ ﺩﻳﻧﻬﻡ‪ ،‬ﻭﺣﺭَّ َﻣﺕ ﻋﻠﻳﻬﻡ ﻣﺎ‬
‫ُﺷﺭﻛﻭا ﺑﻰ ﻣﺎ ﻟﻡ ﺃ ُ ِّ‬
‫ﻧزﻝ ﺑﻪ ﺳﻠﻁﺎ ًﻧﺎ﴾ ﺭﻭاﻩ ﻣﺳﻠﻡ‪.‬‬ ‫ﻭﺃ َﻣ َﺭﺗﻬﻡ ﺃﻥ ﻳ ِ‬

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 ‫اﻟﺟﻣﻊ اﻟﻛﺭﻳﻡ ‪..‬‬

‫ﻻ ﻳﺧﻔﻰ ﻋﻠﻳﻛﻡ ﺃﻥ اﺧﺗﻼﻑ اﻟﺧﻠﻕ ﻓﻰ اﻟﻁﺑﺎﺋﻊ ﻭاﻟﻣﻧﺎزﻝ ﻭاﻟﺻﻔﺎﺕ ﻭﻏﻳﺭﻫﺎ‪ ،‬ﺇﻧﻣﺎ ﻫﻭ ﺇﺧﺗﻼﻑ‬
‫ﺷﻌُﻭﺑﺎ ً‬ ‫ﺭﺣﻣﺔ‪ ،‬ﻓﻰ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻰ ﻣﺣﻛﻡ اﻟﺗﻧزﻳﻝ [ َﻳﺎ ﺃَﻳ َﻬﺎ اﻟ َّﻧﺎﺱُ ﺇِ َّﻧﺎ َﺧﻠَ ْﻘ َﻧﺎ ُﻛ ْﻡ ﻣِﻥْ َﺫ َﻛ ٍﺭ َﻭﺃ ُ ْﻧ َﺛﻰ َﻭ َﺟ َﻌ ْﻠ َﻧﺎ ُﻛ ْﻡ ُ‬
‫هللا َﻋﻠِﻳﻡ َﺧ ِﺑﻳﺭ] ‪ 21‬اﻟﺣﺟﺭاﺕ ‪ -‬ﻭﻗﺎﻝ ﺻﻠﻲ هللا ﻋﻠﻳﻪ‬ ‫هللا ﺃَ ْﺗ َﻘﺎ ُﻛ ْﻡ ﺇِﻥَّ َّ َ‬
‫ﺎﺭﻓُﻭا ﺇِﻥَّ ﺃَ ْﻛ َﺭ َﻣ ُﻛ ْﻡ ﻋِ ْﻧ َﺩ َّ ِ‬ ‫َﻭ َﻗ َﺑﺎ ِﺋ َﻝ ﻟِ َﺗ َﻌ َ‬
‫ﻭﺳﻠﻡ ﴿ﻳﺎ ﺃﻳﻬﺎ اﻟﻧﺎﺱ‪ ،‬ﺃﻻ ﺇﻥ ﺭﺑﻛﻡ ﻋز ﻭﺟﻝ ﻭاﺣﺩ‪ ،‬ﺃﻻ ﻭﺇﻥ ﺃﺑﺎﻛﻡ ﻭاﺣﺩ‪ ،‬ﺃﻻ ﻻ ﻓﺿﻝ ﻟﻌﺭﺑﻰ ﻋﻠﻰ‬
‫ﻋﺟﻣﻰ‪ ،‬ﺃﻻ ﻻ ﻓﺿﻝ ﻷﺳﻭﺩ ﻋﻠﻰ ﺃﺣﻣﺭ ﺇﻻ ﺑﺎﻟﺗﻘﻭﻯ‪ ،‬ﺃﻻ ﻗﺩ ﺑﻠﻐﺕ؟ ﻗﺎﻟﻭا‪ :‬ﻧﻌﻡ‪ ،‬ﻗﺎﻝ ‪ :‬ﻟﻳﺑﻠﻎ اﻟﺷﺎﻫﺩ‬
‫اﻟﻐﺎﺋﺏ﴾ ﻓﻛﺎﻥ اﻷﺻﻝ ﻓﻰ اﻟﻌﻼﻗﺔ ﺑﻳﻥ اﻟﻧﺎﺱ اﻟﺗﻌﺎﺭﻑ ﻭاﻟﻣﺣﺑﺔ ﻭاﻹﺧﺎء ﻭاﻟﺳﻼﻣﺔ‪ ،‬ﻭﺑﺫﻟﻙ ﺗﻛﻭﻥ‬
‫ﺷﺭِّ َﻉ ﺩﻓﺎﻋﺎ ﻋﻥ اﻟﻧﻔﻭﺱ ﻭاﻷﺩﻳﺎﻥ ﻋﺎﻣﺔ ﺣﺗﻰ ﻏﻳﺭ اﻟﻣﺳﻠﻣﻳﻥ ﻟﻘﻭﻟﻪ‬ ‫اﻟﺣﺭﻭﺏ ﻭاﻟﻔﺗﻥ ﺃﻣﺭا ﻋﺎﺭﺿﺎ‪ُ ،‬‬
‫ﺻﻠَ َﻭاﺕ َﻭ َﻣ َﺳﺎ ِﺟ ُﺩ ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ اﺳْ ُﻡ َّ ِ‬
‫هللا‬ ‫ﺻ َﻭا ِﻣ ُﻊ َﻭ ِﺑ َﻳﻊ َﻭ َ‬ ‫ﺕ َ‬ ‫ﺽ ﻟَ ُﻬ ِّﺩ َﻣ ْ‬
‫ﺿ ُﻬ ْﻡ ِﺑ َﺑﻌْ ٍ‬‫ﺎﺱ َﺑﻌْ َ‬ ‫هللا اﻟ َّﻧ َ‬ ‫ﺗﻌﺎﻟﻰ [ َﻭﻟَ ْﻭﻻ َﺩ ْﻓ ُﻊ َّ ِ‬
‫هللا ﻻ ُﻳﺣِﺏ‬ ‫هللا اﻟَّﺫِﻳ َﻥ ُﻳ َﻘﺎ ِﺗﻠُﻭ َﻧ ُﻛ ْﻡ َﻭﻻ َﺗﻌْ َﺗ ُﺩﻭا ﺇِﻥَّ َّ َ‬ ‫ﻳﻝ َّ ِ‬‫َﻛﺛِﻳﺭاً] ‪ 09‬اﻟﺣﺞ ‪ -‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ [ َﻭ َﻗﺎ ِﺗﻠُﻭا ﻓِﻰ َﺳ ِﺑ ِ‬
‫ِﻳﻥ] ‪ 209‬اﻟﺑﻘﺭﺓ‪.‬‬ ‫ْاﻟﻣُﻌْ َﺗﺩ َ‬

‫ﻭﻥ ُﻛﻝ ﺁ َﻣ َﻥ ِﺑ َّ ِ‬
‫ﺎهلل َﻭ َﻣ َﻼ ِﺋ َﻛ ِﺗ ِﻪ َﻭ ُﻛ ُﺗ ِﺑ ِﻪ‬ ‫ﻛﻣﺎ ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ ]ﺁ َﻣ َﻥ اﻟﺭَّ ﺳُﻭ ُﻝ ِﺑ َﻣﺎ ﺃ ُ ْﻧ ِز َﻝ ﺇِﻟَ ْﻳ ِﻪ ﻣِﻥْ َﺭ ِّﺑ ِﻪ َﻭ ْاﻟﻣ ُْﺅ ِﻣ ُﻧ َ‬
‫َﻭ ُﺭ ُﺳﻠِ ِﻪ َﻻ ُﻧ َﻔﺭِّ ُﻕ َﺑﻳ َْﻥ ﺃَ َﺣ ٍﺩ ﻣِﻥْ ُﺭ ُﺳﻠِ ِﻪ[ ‪ 191‬اﻟﺑﻘﺭﺓ ‪ -‬ﻭﻳﺗﺿﺢ ﻟﻧﺎ ﺃﻥ اﻟﻛﺗﺏ اﻟﺳﻣﺎﻭﻳﺔ ﻛﻠﻬﺎ ﺗﻧص ﻋﻠﻰ‬
‫اﻟﺗﻭﺣﻳﺩ‪ ،‬ﻭاﻹﻳﻣﺎﻥ اﻟﺗﺎﻡ ﺑﻛﺎﻓﺔ اﻷﻧﺑﻳﺎء ﻭاﻟﺭﺳﻝ‪ ،‬ﻭﺗﺟﺩﻫﺎ ﺗﺑﺷﺭ ﺑﻘﺩﻭﻡ اﻟﻧﺑﻰ ‪ ،e‬ﻭﻟﻣﺎ ﻛﺎﻧﺕ ﻗﺑﺎﺋﻝ‬
‫ﻭﺃﺟﻧﺎﺱ ﺷﺗﻰ ﺗﻌﻳش ﻓﻰ ﻣﺩﻳﻧﺔ اﻟﺣﺑﻳﺏ ﺁﻧﺫاﻙ‪ ،‬ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ ﻣﺧﺎﻁﺑﺎ اﻟﻣﺳﻠﻣﻳﻥ ] َﻭ َﻻ ُﺗ َﺟﺎ ِﺩﻟُﻭا ﺃَﻫْ َﻝ‬
‫ِﻳﻥ َظﻠَﻣُﻭا ِﻣ ْﻧ ُﻬ ْﻡ َﻭﻗُﻭﻟُﻭا ﺁ َﻣ َّﻧﺎ ِﺑﺎﻟَّﺫِﻯ ﺃُﻧـز َﻝ ﺇِﻟَ ْﻳ َﻧﺎ َﻭﺃُﻧـز َﻝ ﺇِﻟَ ْﻳ ُﻛ ْﻡ َﻭﺇِﻟَ ُﻬ َﻧﺎ‬ ‫ﺏ ﺇِ َّﻻ ِﺑﺎﻟَّﺗِﻰ ﻫِﻰ ﺃَﺣْ َﺳﻥُ ﺇِ َّﻻ اﻟَّﺫ َ‬ ‫ْاﻟ ِﻛ َﺗﺎ ِ‬
‫ُﻭﻥ[ ‪ 04‬اﻟﻌﻧﻛﺑﻭﺕ ‪ -‬ﺃﻯ ﺃﻥ ﻋﻠﻳﻧﺎ ﻧﺣﻥ اﻟﻣﺳﻠﻣﻳﻥ ﺃﻥ ﻧﺑﻳِّﻥ ﻟﻬﻡ –ﻟﻠﻳﻬﻭﺩ‬ ‫َﻭﺇِﻟَ ُﻬ ُﻛ ْﻡ َﻭاﺣِﺩ َﻭ َﻧﺣْ ﻥُ ﻟَ ُﻪ ﻣُﺳْ ﻠِﻣ َ‬
‫ﺑﻧﺑﻭﺓ ﺟﻣﻳﻊ اﻷﻧﺑﻳﺎء اﻟﺫﻳﻥ ﺃﺭﺳﻠﻬﻡ هللا ﺗﻌﺎﻟﻰ ﻟﻬﺩاﻳﺔ اﻟﺑﺷﺭ‪،‬‬ ‫ﻭﻟﻠﻧﺻﺎﺭﻯ– ﺣﻘﻳﻘﺔ ﺩﻳﻧﻧﺎ اﻟﺫﻯ ﻳﻌﺗﺭﻑ َّ‬
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‫ﻭﺑﺗﺻﺩﻳﻕ ﺟﻣﻳﻊ اﻟﻛﺗﺏ اﻟﺗﻰ ﺃﻧـزﻟﻬﺎ ﻋﻠﻳﻬﻡ‪ ،‬ﻭﻣﻧﻬﺎ اﻟﺗﻭﺭاﺓ ﻭاﻹﻧﺟﻳﻝ اﻟﻠﺫاﻥ ﺃﻧـزﻻ ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ‬
‫ﻭﺳﻳﺩﻧﺎ ﻋﻳﺳﻰ ﻋﻠﻳﻬﻣﺎ اﻟﺳﻼﻡ‪ ،‬ﻭﺑﻌﺩ ﺫﻟﻙ ﺗﺟﺩ ﻣﻥ ﻳظﻥ ﺃﻥ اﻹﺳﻼﻡ ﻧﺷﺭ ﺑﺎﻟﺳﻳﻑ ﻭﻓﻰ ﺗﺩﺑﺭ ﻣﻌﻧﻰ اﻵﻳﺔ‬
‫ﻙ ِﺑ ِﻪ َﺷﻳْﺋﺎ ً َﻭﻻَ‬ ‫هللا َﻭﻻَ ُﻧ ْﺷ ِﺭ َ‬‫ﺏ َﺗ َﻌﺎﻟَ ْﻭ ْا ﺇِﻟَﻰ َﻛ ِﻠ َﻣ ٍﺔ َﺳ َﻭاء َﺑ ْﻳ َﻧ َﻧﺎ َﻭ َﺑ ْﻳ َﻧ ُﻛ ْﻡ ﺃَﻻَّ َﻧﻌْ ُﺑ َﺩ ﺇِﻻَّ ّ َ‬‫اﻟﻛﺭﻳﻣﺔ‪{ :‬ﻗُ ْﻝ َﻳﺎ ﺃَﻫْ َﻝ ْاﻟ ِﻛ َﺗﺎ ِ‬
‫ُﻭﻥ} ‪ 40‬ﺁﻝ ﻋﻣﺭاﻥ ‪ -‬ﻭﻗﻭﻟﻪ‬ ‫هللا َﻓﺈِﻥ َﺗ َﻭﻟَّ ْﻭ ْا َﻓﻘُﻭﻟُﻭ ْا ا ْﺷ َﻬ ُﺩﻭ ْا ِﺑﺄ َ َّﻧﺎ ﻣُﺳْ ﻠِﻣ َ‬
‫ﻭﻥ ّ ِ‬ ‫ﺿ َﻧﺎ َﺑﻌْ ﺿﺎ ً ﺃَﺭْ َﺑﺎﺑﺎ ً ﻣِّﻥ ُﺩ ِ‬ ‫َﻳ َّﺗ ِﺧ َﺫ َﺑﻌْ ُ‬
‫ﻳﻥ َﻗﺩ َّﺗ َﺑﻳ ََّﻥ اﻟﺭ ْﺷ ُﺩ ﻣ َِﻥ ْاﻟ َﻐﻰِّ } ‪ 114‬اﻟﺑﻘﺭﺓ ‪ -‬ﻳﺑﻳﻥ ﻟﻧﺎ اﻟﻣﺑﺩﺃ اﻟﻌﺎﻡ ﻓﻰ اﻟﺩﻋﻭﺓ ﺇﻟﻰ‬ ‫ﺗﻌﺎﻟﻰ‪{ :‬ﻻَ ﺇِ ْﻛ َﺭا َﻩ ﻓِﻰ اﻟ ِّﺩ ِ‬
‫اﻹﺳﻼﻡ‪ ،‬ﻭﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‪َ { :‬ﻭﻗُ ِﻝ ْاﻟ َﺣﻕ ﻣِﻥ َﺭ ِّﺑ ُﻛ ْﻡ َﻓ َﻣﻥ َﺷﺎء َﻓ ْﻠﻳ ُْﺅﻣِﻥ َﻭ َﻣﻥ َﺷﺎء َﻓ ْﻠ َﻳ ْﻛﻔُﺭْ } ‪ 10‬اﻟﻛﻬﻑ ‪ -‬ﻭﻗﻭﻟﻪ‬
‫ﺽ‬ ‫ﻭﻥ ُﻧ ْﺅﻣِﻥُ ِﺑ َﺑﻌْ ٍ‬ ‫ﻭﻥ ﺃَﻥْ ُﻳ َﻔﺭِّ ﻗُﻭا َﺑﻳ َْﻥ َّ ِ‬
‫هللا َﻭ ُﺭ ُﺳﻠِ ِﻪ َﻭ َﻳﻘُﻭﻟ ُ َ‬ ‫ﺎهلل َﻭ ُﺭ ُﺳﻠِ ِﻪ َﻭﻳ ُِﺭﻳ ُﺩ َ‬ ‫ُﻭﻥ ِﺑ َّ ِ‬ ‫ِﻳﻥ َﻳ ْﻛﻔُﺭ َ‬ ‫ﺗﻌﺎﻟﻰ‪{ :‬ﺇِﻥَّ اﻟَّﺫ َ‬
‫ﻳﻥ َﻋ َﺫاﺑًﺎ‬ ‫ُﻭﻥ َﺣ ًﻘّﺎ َﻭﺃَﻋْ َﺗ ْﺩ َﻧﺎ ﻟ ِْﻠ َﻛﺎﻓ ِِﺭ َ‬
‫ﻙ ُﻫ ُﻡ ْاﻟ َﻛﺎ ِﻓﺭ َ‬ ‫ﻳﻼ ‪%‬ﺃُﻭﻟَ ِﺋ َ‬ ‫ﻙ َﺳ ِﺑ ً‬ ‫ﻭﻥ ﺃَﻥْ َﻳ َّﺗﺧ ُِﺫﻭا َﺑﻳ َْﻥ َﺫﻟِ َ‬ ‫ﺽ َﻭﻳ ُِﺭﻳ ُﺩ َ‬ ‫َﻭ َﻧ ْﻛﻔُ ُﺭ ِﺑ َﺑﻌْ ٍ‬
‫هللاُ‬‫ﺎﻥ َّ‬ ‫ُﻭﺭ ُﻫ ْﻡ َﻭ َﻛ َ‬ ‫ِﻳﻬ ْﻡ ﺃُﺟ َ‬ ‫ﻑ ﻳ ُْﺅﺗ ِ‬ ‫ِﻙ َﺳ ْﻭ َ‬ ‫ﺎهلل َﻭ ُﺭ ُﺳﻠِ ِﻪ َﻭﻟَ ْﻡ ُﻳ َﻔﺭِّ ﻗُﻭا َﺑﻳ َْﻥ ﺃَ َﺣ ٍﺩ ِﻣ ْﻧ ُﻬ ْﻡ ﺃُﻭﻟَﺋ َ‬ ‫ِﻳﻥ ﺁ َﻣ ُﻧﻭا ِﺑ َّ ِ‬‫ﻣ ُِﻬﻳ ًﻧﺎ ‪َ %‬ﻭاﻟَّﺫ َ‬
‫َﻏﻔُﻭﺭً ا َﺭﺣِﻳﻣًﺎ} ‪ 211 : 219‬اﻟﻧﺳﺎء ‪ -‬ﻭﻟألﺳﻑ ﺗﺟﺩ اﻟﻌﺩاء اﻟﻭاﺿﺢ ﻟإلﺳﻼﻡ ﻣﻥ ﻏﻳﺭ اﻟﻣﺳﻠﻣﻳﻥ ﻭﺟﻬﻠﺔ‬
‫اﻟﺩﻳﻥ‪ ،‬ﺃﺗﺩﺭﻯ ﻣﺎﺫا ﻓﻌﻝ اﻟﻧﺑﻰ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻋﻧﺩﻣﺎ ﺭﻓﺽ اﻟﻛﺎﻓﺭﻭﻥ ﺑﻭﺣﺩاﻧﻳﺔ هللا اﻻﺳﺗﺟﺎﺑ َﺔ‬

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‫ﻟﺩﻋﻭﺗﻪ‪ ،‬ﻭاﻣﺗﻧﻌﻭا ﻋﻥ اﻟﻘﺑﻭﻝ ﺑﻌﺑﺎﺩﺓ هللا ﻭﺣﺩﻩ‪ ،‬ﻭﺃﺻﺭﻭا ﻋﻠﻰ ﻋﺑﺎﺩاﺗﻬﻡ اﻟﺿﺎﻟَّﺔ؟ ﻟﻡ ﻳﺟﺭِّ ﺩ ﻋﻠﻳﻬﻡ ﺳﻳﻔﺎً‪،‬‬
‫ﻭﻟﻡ ﻳﻌﻧﻑ ﺑﻬﻡ‪ ،‬ﻭﻟﻡ ﻳﺣﺎﻭﻝ اﻛﺭاﻫﻬﻡ ﺑﺄﻯ ﻭﺳﻳﻠﺔ‪ ،‬ﺇﻧﻣﺎ اﻟﺗﺟﺄ ﺇﻟﻰ ﺭﺑﻪ‪ ،‬ﻳﺩﻋﻭﻩ ﻭﻳﺳﺗﺧﻳﺭﻩ ﻓﻳﻣﺎ ﻳﻔﻌﻝ ﺃﻭ‬
‫ُﻭﻥ‪َ ،‬ﻻ ﺃَﻋْ ُﺑ ُﺩ َﻣﺎ‬
‫ﻳﻘﻭﻝ ﺑﺷﺄﻥ ﻫﺅﻻء اﻟﻛﺎﻓﺭﻳﻥ اﻟﻣﻌﺎﻧﺩﻳﻥ‪ ،‬ﻓﻧـزﻟﺕ اﻵﻳﺎﺕ اﻟﻘﺭﺁﻧﻳﺔ‪{ :‬ﻗُ ْﻝ َﻳﺎ ﺃَﻳ َﻬﺎ ْاﻟ َﻛﺎ ِﻓﺭ َ‬
‫ﻭﻥ} ‪ 1 ، 2‬اﻟﻛﺎﻓﺭﻭﻥ ‪ -‬ﻓﻛﺎﻥ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻳﺳﺗﻔﺗﺢ ﻳﻭﻣﻪ ﺑﺎﻟﺗﻭﺣﻳﺩ‪ ،‬ﻓﻳﻘﺭﺃ ﻓﻰ ﺭﻛﻌﺗﻰ اﻟﻔﺟﺭ‬ ‫َﺗﻌْ ُﺑ ُﺩ َ‬
‫ﻭاﻟﻭﺗﺭ ﺑﺎﻟﻛﺎﻓﺭﻭﻥ ﻭاﻹﺧﻼص‪ ،‬ﻭﻭﺻَّﻰ‬ ‫ﺑﺳﻭﺭﺗﻰ اﻟﻛﺎﻓﺭﻭﻥ ﻭاﻹﺧﻼص‪ ،‬ﻭﻳﺧﺗﻣﻪ ﺑﻪ‪ ،‬ﻓﻳﻘﺭﺃ ﻓﻰ اﻟﺷﻔﻊ ِ‬
‫ﺑﻪ ﺃ َّﻣ َﺗﻪ‪.‬‬

‫اﻷﺣﺑﺎﺏ اﻟﻛﺭاﻡ ‪..‬‬

‫ﺽ َﺑﻌْ َﺩ‬ ‫ِﻳﻥ‪َ ،‬ﻭ َﻻ ُﺗ ْﻔﺳِ ُﺩﻭا ﻓِﻰ ْاﻷَﺭْ ِ‬ ‫ﺿﺭ ًﻋﺎ َﻭ ُﺧ ْﻔ َﻳ ًﺔ ﺇِ َّﻧ ُﻪ َﻻ ُﻳﺣِﺏ ْاﻟﻣُﻌْ َﺗﺩ َ‬ ‫ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ‪ْ [ :‬اﺩﻋُﻭا َﺭ َّﺑ ُﻛ ْﻡ َﺗ َ‬
‫ِﻳﻥ] ‪ 14 ،11‬اﻷﻋﺭاﻑ ‪ -‬ﻗﺎﻝ هللا‬ ‫هللا َﻗ ِﺭﻳﺏ ﻣ َِﻥ ْاﻟﻣُﺣْ ﺳِ ﻧ َ‬ ‫ﺕ َّ ِ‬
‫ﺇِﺻْ َﻼ ِﺣ َﻬﺎ َﻭ ْاﺩﻋُﻭﻩُ َﺧ ْﻭ ًﻓﺎ َﻭ َﻁ َﻣ ًﻌﺎ ﺇِﻥَّ َﺭﺣْ َﻣ َ‬
‫ﺻﻌِﻳ ٍﺩ َﻭا ِﺣ ٍﺩ‬ ‫ﺗﻌﺎﻟﻰ ﻓﻰ اﻟﺣﺩﻳﺙ اﻟﻘﺩﺳﻰ ﴿ َﻳﺎ ﻋِ َﺑﺎﺩﻯ‪ ،‬ﻟَ ْﻭ ﺃﻥَّ َّﺃﻭﻟَ ُﻛ ْﻡ َﻭﺁﺧ َِﺭ ُﻛ ْﻡ َﻭﺇِ ْﻧ َﺳ ُﻛ ْﻡ َﻭﺟ َّﻧ ُﻛ ْﻡ َﻗﺎﻣُﻭا ﻓﻲ َ‬
‫ﻁ ﺇِ َﺫا ﺃ ُ ْﺩ ِﺧ َﻝ‬‫ِﻙ ِﻣﻣَّﺎ ﻋِ ْﻧﺩِﻱ ﺇﻻَّ ﻛﻣﺎ َﻳ ْﻧﻘصُ اﻟﻣ ِْﺧ َﻳ ُ‬ ‫ص ﻣﻥ ﺫﻟ َ‬ ‫ﻳﺕ ُﻛ َّﻝ َﻭاﺣِﺩ ِﻣ ْﻧﻬﻡ َﻣﺳْ ﺄﻟَ َﺗ ُﻪ َﻣﺎ َﻧ َﻘ َ‬‫َﻓ َﺳﺄﻟُﻭﻧﻲ َﻓﺄﻋْ َﻁ ُ‬
‫اﻟ َﺑﺣْ ﺭ﴾‪.‬‬

‫ﻓﺳﺑﺣﺎﻥ هللا ﻣﺟﻳﺏ اﻟﺩﻋﻭاﺕ ﻣﻊ ﺗﻧﻭﻉ اﻟﻣﻁﺎﻟﺏ ﻭاﻟﺣﺎﺟﺎﺕ ﻓﻰ ﺟﻣﻳﻊ اﻷﻭﻗﺎﺕ ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ‪َ ] :‬ﻳﺳْ ﺄَﻟ ُ ُﻪ‬
‫ﺽ ُﻛ َّﻝ َﻳ ْﻭ ٍﻡ ﻫ َُﻭ ﻓِﻰ َﺷﺄْ ٍﻥ[ ‪ 10‬اﻟﺭﺣﻣﻥ ‪ -‬ﻓﻌﻥ ﺳﻳﺩﻯ ﺃﺑﻰ اﻟﺩﺭﺩاء ﺭﺿﻰ هللا‬
‫ﺕ َﻭ ْاﻷَﺭْ ِ‬
‫َﻣﻥْ ﻓِﻰ اﻟ َّﺳ َﻣ َﻭا ِ‬
‫ﺗﻌﺎﻟﻰ ﻋﻧﻪ ﻗﺎﻝ ﺇﻥ اﻟﻧﺑﻰ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻗﺎﻝ ﴿ﻛﻝ ﻳﻭﻡ ﻫﻭ ﻓﻰ ﺷﺄﻥ ﻣﻥ ﺷﺄﻧﻪ ﺃﻥ ﻳﻐﻔﺭ ﺫﻧﺑﻪ‬
‫ﻭﻳﻛﺷﻑ ﻛﺭﺑﻪ ﻭﻳﺟﻳﺏ ﺩاﻋﻳﻪ ﻭﻳﺭﻓﻊ ﻗﻭﻣﺎ ﻭﻳﺿﻊ ﺁﺧﺭﻳﻥ﴾ ﻭﻋﻥ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﺭﺿﻰ هللا‬
‫ﺗﻌﺎﻟﻰ ﻋﻧﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﻧﻰ ﻻ ﺃﺣﻣﻝ ﻫﻡ اﻹﺟﺎﺑﺔ‪ ،‬ﺇﻧﻣﺎ ﺃﺣﻣﻝ ﻫﻡ اﻟﺩﻋﺎء‪ ،‬ﻓﺈﺫا ﺃﻟﻬﻣﺕ اﻟﺩﻋﺎء ﻓﻬﻧﺎﻙ اﻹﺟﺎﺑﺔ‪.‬‬

‫ﻭﻗﺎﻝ ﺑﻌﺽ اﻟﺳﻠﻑ ﻧظﺭﺕ ﻓﺈﺫا اﻟﺧﻳﺭ ﻛﻠﻪ ﻓﻰ اﻟﻁﺎﻋﺔ‪ ،‬ﺛﻡ ﻧظﺭﺕ ﻓﺈﺫا ﺟﻣﻳﻊ اﻟﺧﻳﺭ ﻛﻠﻪ ﻓﻰ اﻟﺩﻋﺎء‪،‬‬
‫ﻭﻣﻥ اﻟﻌﺟز ﻭاﻟﻐﺑﻥ ﺃﻥ ﻳزﻫﺩ اﻟﻌﺑﺩ ﻓﻰ اﻟﺩﻋﺎء ﻓﻳﻔﻭﺗﻪ اﻟﺧﻳﺭ اﻟﻛﺛﻳﺭ‪ ،‬ﺃﻭ ﻳﺩﺭﻛﻪ ﺷﺭ ﻛﺛﻳﺭ‪.‬‬

‫ﻭاﺣﺭﺻﻭا اﺧﻭﺗﻰ ﻓﻰ هللا ﺃﻥ ﻳﻛﻭﻥ اﻟﺩﻋﺎء ﻣﻧﺎ ﺧﺎﻟﺻﺎ ﻣﺑﺫﻭﻝ ﻭﺇﻟﻰ ﺭﺑﻧﺎ ﻣﺭﻓﻭﻉ ﻣﻘﺑﻭﻝ ﺑﺈﺫﻥ هللا‪،‬‬
‫ﻓﻌﻥ ﺳﻳﺩﻧﺎ ﻋﺑﺎﺩﺓ ﺑﻥ اﻟﺻﺎﻣﺕ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ ﺃﻥ ﺭﺳﻭﻝ هللا ﺻﻠﻲ اﻫﻐﻭ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻗﺎﻝ ﴿ َﻣﺎ‬
‫هللا ُ ﺇِﻳَّﺎ َﻫﺎ‪ ،‬ﺃَ ْﻭ َﻛﻑَّ َﻋ ْﻧ ُﻪ ﻣ َِﻥ اﻟﺳﻭ ِء ﻣ ِْﺛﻠَ َﻬﺎ َﻣﺎ ﻟَ ْﻡ َﻳ َﺩ ُﻉ‬
‫هللا ِﺑ َﺩﻋْ َﻭ ٍﺓ ﺇِ َّﻻ ﺁ َﺗﺎﻩُ َّ‬ ‫َﻋﻠَﻰ ْاﻷَﺭْ ِ‬
‫ﺽ ﻣِﻥْ َﺭﺟ ٍُﻝ ﻣُﺳْ ﻠ ٍِﻡ َﻳ ْﺩﻋُﻭ َّ َ‬
‫هللا ُ ﺃَ ْﻛ َﺛ ُﺭ﴾ ﻭﻓﻰ ﺭﻭاﻳﺔ اﻟﺣﺎﻛﻡ ﴿ﺃَ ْﻭ َﻳ َّﺩﺧ َِﺭ ﻟَ ُﻪ‬ ‫ِﺑﺈِ ْﺛﻡ ﺃَ ْﻭ َﻗﻁِ ﻳ َﻌ ِﺔ َﺭﺣِﻡ‪َ ،‬ﻓ َﻘﺎ َﻝ َﺭﺟُﻝ ﻣ َِﻥ ْاﻟ َﻘ ْﻭﻡ‪ :‬ﺇِ ًﺫا ُﻧ ْﻛ ِﺛﺭُ‪َ ،‬ﻗﺎ َﻝ‪َّ :‬‬
‫ِ‬ ‫ٍ‬ ‫ٍ‬
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‫ﻣ َِﻥ ْاﻷَﺟْ ِﺭ ﻣ ِْﺛ َﻠ َﻬﺎ﴾ ﻭﺷﺄﻥ اﻟﺩﻋﺎء ﻋظﻳﻡ ﻭﺁﺛﺎﺭﻩ ﻣﻌﻠﻭﻣﺔ ﻭﻣﺷﻬﻭﺩﺓ‪ ،‬ﻓﻘﺩ ﺃﻏﺭﻕ هللا اﻟﻛﻔﺎﺭ ﺑﺩﻋﻭﺓ ﺳﻳﺩﻧﺎ‬
‫ﻧﻭﺡ ﻋﻠﻳﻪ اﻟﺳﻼﻡ‪ ،‬ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ‪َ ] :‬ﻓ َﺩ َﻋﺎ َﺭ َّﺑ ُﻪ ﺃَ ِّﻧﻰ َﻣ ْﻐﻠُﻭﺏ َﻓﺎ ْﻧ َﺗﺻِ ﺭْ [ ‪ 29‬اﻟﻘﻣﺭ ‪ -‬ﻭﻫزﻡ اﻷﺣزاﺏ ﻭﻛﻔﺎﺭ‬
‫ﻗﺭﻳش ﺑﺑﺩﺭ ﺑﺩﻋﻭﺓ اﻟﻧﺑﻰ ﺻﻠﻲ اﻫﻐﻭ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ ،‬ﻭﺃﻛﺭﻡ هللا ﻫﺫﻩ اﻷﻣﺔ ﺑﺩﻋﻭﺓ ﺃﺑﻳﻧﺎ ﻭﺳﻳﺩﻧﺎ ﺇﺑﺭاﻫﻳﻡ ﻋﻠﻳﻪ‬
‫اﻟﺳﻼﻡ‪ ،‬ﻓﺑﻌﺙ ﻓﻳﻬﻡ ﺳﻳﺩ اﻟﺑﺷﺭ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩا ﺻﻠﻲ اﻫﻐﻭ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ ،‬ﻭﻭﻫﺏ ﺳﻳﺩﻧﺎ زﻛﺭﻳﺎ ﻳﺣﻳﻰ ﻋﻠﻳﻬﻣﺎ‬
‫اﻟﺻﻼﺓ ﻭاﻟﺳﻼﻡ ﺑﻌﺩ ﻛﺑﺭ اﻟزﻭﺟﻳﻥ‪ ،‬ﻭﺃﻧﺟﻰ اﻟﺭﺳﻝ ﻋﻠﻳﻬﻡ اﻟﺻﻼﺓ ﻭاﻟﺳﻼﻡ ﻭﻣﻥ ﺁﻣﻥ ﻣﻌﻬﻡ ﻣﻥ ظﻠﻡ‬
‫اﻟﻣﻛﺫﺑﻳﻥ ﺑﺎﻟﺩﻋﺎء‪.‬‬

‫ظﻠِﻡ اﺳﺗﺟﻳﺏ ﻟﻪ‪ ،‬ﻋﻥ ﺳﻳﺩﻧﺎ ﻓﺿﺎﻟﺔ ﺑﻥ‬ ‫ﻓﺎﻟﺩﻋﺎء ﻣﺭﻏﻭﺏ ﻓﻳﻪ ﻟﻠﻣﺳﻠﻡ ﻓﻰ ﻛﻝ ﻭﻗﺕ ﻭﺣﺗﻰ اﻟﻛﺎﻓﺭ ﺇﺫا ُ‬
‫ﺻ ِّﻝ‬ ‫اﻟﺛ َﻧﺎ ِء َﻋﻠَ ْﻳﻪِ‪ُ ،‬ﺛ َّﻡ ْﻟ ُﻳ َ‬ ‫ﺻﻠَّﻰ ﺃَ َﺣ ُﺩ ُﻛ ْﻡ َﻓ ْﻠ َﻳ ْﺑ َﺩﺃ ِﺑ َﺗﺣْ ﻣِﻳ ِﺩ ِ‬
‫هللا‪َ ،‬ﻭ َّ‬ ‫ﻋﺑﻳﺩ ﻋﻥ اﻟﻧﺑﻰ ﺻﻠﻲ اﻫﻐﻭ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻗﺎﻝ ﴿ﺇِ َﺫا َ‬
‫َﻋﻠَﻰ اﻟ َّﻧ ِﺑﻰ ﺻﻠﻲ اﻫﻐﻭ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ُﺛ َّﻡ ْﻟ َﻳ ْﺩ ُﻉ َﺑﻌْ ُﺩ ِﺑ َﻣﺎ َﺷﺎ َء﴾ ﺭﻭاﻩ اﻟﺗﺭﻣﺫﻯ ﻭاﺑﻭ ﺩاﻭﺩ ﻭاﻟﻧﺳﺎﺋﻰ ‪ -‬ﻭﻟﻠﺩﻋﺎء‬
‫ﺁﺩاﺑﻪ ﺃﻥ ﻻ ﻳﺳﺗﻌﺟﻝ اﻹﺟﺎﺑﺔ‪ ،‬ﻋﻥ ﺃﺑﻰ ﻫﺭﻳﺭﺓ ﺭﺿﻲ هللا ﻋﻧﻪ ﺃﻥ اﻟﻧﺑﻰ ﺻﻠﻲ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻗﺎﻝ‬
‫ﺕ َﻓﻠَ ْﻡ ﻳُﺳْ َﺗﺟﺏْ ﻟﻰ﴾ ﺭﻭاﻩ اﻟﺷﻳﺧﺎﻥ ‪ -‬ﻭﻣﻥ ﺁﺩاﺑﻪ ﺃﻥ ﻳﻘﺩﻡ ﺑﻳﻥ‬ ‫﴿ﻳُﺳْ َﺗﺟﺎﺏُ ﻷَ َﺣ ِﺩ ُﻛ ْﻡ َﻣﺎﻟَ ْﻡ َﻳﻌْ َﺟﻝْ‪ ،‬ﻳﻘُﻭ ُﻝ‪َ :‬ﺩ َﻋ ْﻭ ُ‬
‫ﻳﺩﻳﻪ ﺻﺩﻗﺔ ﻭﺃﻥ ﻳﺳﺗﻘﺑﻝ اﻟﻘﺑﻠﺔ ﻭﻣﻥ ﺃﻋظﻡ ﺷﺭﻭﻁ اﻟﺩﻋﺎء اﻟﺭزﻕ اﻟﺣﻼﻝ ﻭﻁﻳﺏ اﻟﻣﻁﻌﻡ ﻭاﻟﻣﺷﺭﺏ‬
‫ﻭاﻟﻣﻠﺑﺱ‪ ،‬ﻗﺎﻝ اﻟﻧﺑﻰ ﺻﻠﻲ اﻫﻘﺎ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻟﺳﻳﺩﻧﺎ ﺳﻌﺩ ﺑﻥ ﺃﺑﻰ ﻭﻗﺎص ﴿ َﻳﺎ َﺳﻌْ ُﺩ ﺃَﻁِ ﺏْ َﻣ ْﻁ َﻌ َﻣ َﻙ َﺗ ُﻛﻥْ‬
‫ﺎﺏ اﻟ َّﺩﻋْ َﻭ ِﺓ﴾ ﻓﻛﺎﻥ ﻛﺫﻟﻙ‪ ،‬ﻭاﻋﻠﻡ ﺃﻥ ﺗﺄﺧﻳﺭ اﻻﺳﺗﺟﺎﺑﺔ ﻳﻌﻧﻰ ﺃﻥ اﻟﺣﻕ ﻋز ﻭﺟﻝ ﻳﺭﻳﺩ ﺃﻥ ﻳﺭاﻙ‬ ‫ﻣُﺳْ َﺗ َﺟ َ‬
‫ﺃﻁﻭﻝ ﻣﺩﺓ ﺑﺑﺎﺑﻪ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪.‬‬

‫اﻟﺟﻣﻊ اﻟﻛﺭﻳﻡ ‪..‬‬

‫ﺇﻥ اﻟﻣﺗﺗﺑﻊ ﻭاﻟﻣﻼﻣﺱ ﻟﻠﻭاﻗﻊ اﻟﻁﻼﺑﻰ ﻭاﻟﺷﺑﺎﺑﻰ ﻋﻠﻰ ﻣﺳﺗﻭﻯ اﻟﻭﻋﻰ ﻭاﻟﻣﻔﺎﻫﻳﻡ ﻭاﻷﻫﺩاﻑ‪ ،‬ﻳﺭﻯ‬
‫اﻟﻌﺩﻳﺩ ﻣﻥ ﺃﻭﺟﻪ اﻻﻧﻐﻼﻕ اﻟﻔﻛﺭﻯ ﻭاﻟﻣﻌﺭﻓﻰ ﻭاﻟﻣﺗﻣﺣﻭﺭ ﺣﻭﻝ اﻟﺣﻳﺎﺓ اﻟﻣﻌﻳﺷﻳﺔ اﻟﻔﺭﺩﻳﺔ ﻭاﻟﻣﺣﺻﻭﺭﺓ‬
‫ﻓﻰ ﺃﻣﻭﺭ اﻟزﻭاﺝ ﻭاﻟﻌﻣﻝ ﺃﻭ اﻟﻭظﻳﻔﺔ‪ ،‬ﻭﻳﺄﺗﻰ ﻫﺫا اﻟﻭاﻗﻊ ﻛﻧﺗﻳﺟﺔ ﺳﻠﺑﻳﺔ ﻧﺎﺗﺟﺔ ﻋﻥ اﻟﻌﻣﻠﻳﺔ اﻟﺗﺭﺑﻭﻳﺔ‬
‫ﻭاﻟﺗﻌﻠﻳﻣﻳﺔ اﻟﻣﺧﺗﻠﻔﺔ ﻭاﻟﺗﻰ ﻳﺷﻭﺑﻬﺎ اﻟﻛﺛﻳﺭ ﻣﻥ اﻟﻧﻘص ﻭاﻧﻌﺩاﻡ اﻟﺗﻁﻭﻳﺭ ﻭﺗﺣﺗﺎﺝ ﺇﻟﻰ ﻫﻳﻛﻠﺔ ﻓﻌﻠﻳﺔ ﺗﺗﻡ‬
‫ﺑﻭاﺳﻁﺔ ﺫﻭﻯ اﻻﺧﺗﺻﺎص ﻭاﻟﻌﻠﻡ‪.‬‬

‫ﻭﻻ ﻳﺧﻔﻰ ﻋﻠﻳﻧﺎ ﻗﻭﻝ ﺃﺣﺩ اﻟﻣﺳﺗﺷﺭﻗﻳﻥ‪ ،‬ﻗﻭﻟﻪ‪:‬‬

‫ﺇﺫا ﺃﺭﺩﺕ ﺃﻥ ﺗﻬﺩﻡ ﺣﺿﺎﺭﺓ ﺃﻣﺔ ﻓﻬﻧﺎﻙ ﻭﺳﺎﺋﻝ ﺛﻼﺛﺔ‪:‬‬
‫اﻷﻭﻟﻰ ﻫﺩﻡ اﻷﺳﺭﺓ‪:‬‬
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‫ﺑﺗﻐﻳﻳﺏ ﺩﻭﺭ (اﻷﻡ) ﺑﺄﻥ ﺗﺟﻌﻠﻬﺎ ﺗﺧﺟﻝ ﻣﻥ ﻭﺻﻔﻬﺎ ﺑــ"ﺭﺑﺔ ﺑﻳﺕ" ﻭﻫﺫا ﻣﺎ ﺣﺩﺙ ﻋﻧﺩ ﻣﻥ ﻧﺎﺩﻯ‬
‫ﺑﺎﻟﺗﺣﺭﺭ ﻭاﻟﺳﻔﻭﺭ‪ ،‬ﻭﻏﻳﺎﺏ ﺭﺏ اﻷﺳﺭﺓ ﻟﻣﺎ ﻓﻳﻪ ﻣﻥ ﺃﺛﺭ ﻋظﻳﻡ ﻓﻰ ﺗﺭﺑﻳﺔ اﻷﺑﻧﺎء ﻭﺗﻘﻭﻳﻣﻬﻡ‪.‬‬

‫اﻟﺛﺎﻧﻳﺔ ﻫﺩﻡ اﻟﺗﻌﻠﻳﻡ‪:‬‬

‫ﻭﻳﻛﻭﻥ ﺑﺗﻬﻣﻳش ﺩﻭﺭ اﻟﻣﻌﻠﻡ ﻓﻰ اﻟﻣﺟﺗﻣﻊ ﻭﺗﻘﻠﻳﻝ ﻣﻛﺎﻧﺗﻪ ﺣﺗﻰ ﻳﺣﺗﻘﺭﻩ ﻁﻼﺑﻪ‪ ،‬ﻭﻋﺩﻡ اﻹﻫﺗﻣﺎﻡ ﺑﺗﻧﺷﺋﺔ‬
‫اﻷﺟﻳﺎﻝ اﻟﻘﺎﺩﻣﺔ ﻭﺭﻋﺎﻳﺗﻬﺎ ﻭﺇﻋﻁﺎﺋﻬﺎ اﻟﻔﺭص اﻟﺟﻳﺩﺓ ﻟﻠﺗﻌﻠﻳﻡ ﻣﻣﺎ ﻳزﻳﺩ ﻣﻥ اﻟﺗﻁﻭﺭ ﻭاﻟﻌﻁﺎء‪.‬‬

‫اﻟﺛﺎﻟﺛﺔ‪ :‬ﺳﻘﻭﻁ اﻟﻘﺩﻭﺓ ﻭاﻟﻣﺭﺟﻌﻳﺔ ﺑﺎﻟﺗﺷﻛﻳﻙ ﻓﻰ اﻟﻌﻠﻣﺎء ﻭاﻷﻭﻟﻳﺎء ﻭاﻟﻁﻌﻥ ﻓﻳﻬﻡ‪.‬‬

‫ﻓﺈﺫا اﺧﺗﻔﺕ (اﻷﻡ اﻟﻭاﻋﻳﺔ) ﻭاﺧﺗﻔﻰ (اﻟﻣﻌﻠﻡ اﻟﻣﺧﻠص) ﻭﺳﻘﻁﺕ (اﻟﻘﺩﻭﺓ ﻭاﻟﻣﺭﺟﻌﻳﺔ) ﻓﻣﻥ ﻳﺭﺑﻰ اﻟﻧﺷﺊ‬
‫ﻋﻠﻰ اﻟﻘﻳﻡ ﻭﻳﺭﺷﺩﻫﻡ ﻟﻠﻣﺑﺎﺩئ ﻭاﻟﻘﻳﻡ؟!!‬

‫ﺃﺣﺑﺎﺑﻰ ﻓﻰ ﺭﺳﻭﻝ هللا ‪..‬‬

‫ِﻳﻥ} ‪ 291‬اﻷﻧﺑﻳﺎء ‪ -‬ﻧﺑﻰ اﻟﺭﺣﻣﺔ اﻟﺫﻯ ﺣﺽ ﻋﻠﻰ‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪َ { :‬ﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠ َﻧﺎ َ‬
‫ﻙ ﺇِ َّﻻ َﺭﺣْ َﻣ ًﺔ ﻟ ِْﻠ َﻌﺎﻟَﻣ َ‬
‫اﺳﺗﻌﻣﺎﻝ اﻟﺭَّ ﺣْ َﻣﺔ ﻭاﻟﻌﻁﻑ ﻋﻠﻰ ﺟﻣﻳﻊ اﻟﺧﻠﻕ ﻣﻥ ﺟﻣﻳﻊ اﻟﻛﺎﺋﻧﺎﺕ ﻭاﻟﺣﻳﻭاﻧﺎﺕ‪ ،‬ﻋﻠﻰ اﺧﺗﻼﻑ ﺃﻧﻭاﻋﻬﺎ‬
‫ﻓﻰ ﻏﻳﺭ ﺣﺩﻳﺙ‪ ،‬ﻭﺃﺷﺭﻓﻬﺎ اﻵﺩﻣﻰ ﻭﺇﻥ ﻛﺎﻥ ﻛﺎﻓﺭً ا‪ ،‬ﻷﻥ ﺫﻟﻙ ﻣﻣﺎ ﻳﻐﻔﺭ هللا ﺑﻪ اﻟﺫﻧﻭﺏ‪ ،‬ﻭﻳﺳﺗﺭ ﺑﻪ‬
‫اﻟﻌﻳﻭﺏ ﻭﻳﻘﺭﺑﻧﺎ ﻟﻠﻣﺣﺑﻭﺏ ﺇﻥ ﺷﺎء هللا‪ ،‬ﻓﻛﻥ ﺭاﺣﻣﺎ ﻟﻧﻔﺳﻙ ﺭﺣﻳﻣًﺎ ﻟﻐﻳﺭﻙ‪ ،‬ﻭﻻ ﺗﺳﺗﺑﺩ ﺑﺧﻳﺭﻙ‪ ،‬ﻓﺎﺭﺣﻡ‬
‫ﻭاﻟﺫﻟﻳﻝ ﺑﺟﺎﻫﻙ‪ ،‬ﻭاﻟﻔﻘﻳﺭ ﺑﻣﺎﻟﻙ‪ ،‬ﻭاﻟﻛﺑﻳﺭ ﻭاﻟﺻﻐﻳﺭ ﺑﺷﻔﻘﺗﻙ ﻭﺭﺃﻓﺗﻙ‪ ،‬ﻭاﻟﻌﺻﺎﺓ ﺑﺩﻋﻭﺗﻙ‪،‬‬ ‫اﻟﺟﺎﻫﻝ ﺑﻌﻠﻣﻙ‪َّ ،‬‬
‫ﻭاﻟﺑﻬﺎﺋﻡ ﺑﻌﻁﻔﻙ‪ ،‬ﻓﺄﻗﺭﺏ اﻟ َّﻧﺎﺱ ﻣﻥ ﺭﺣﻣﺔ هللا ﺃﺭﺣﻣﻬﻡ ﺑﺧﻠﻘﻪ‪ ،‬ﻓﻣﻥ ﻛﺛﺭﺕ ﻣﻧﻪ اﻟﺷﻔﻘﺔ ﻋﻠﻰ ﺧﻠﻘﻪ‪،‬‬
‫ﻭاﻟﺭَّ ﺣْ َﻣﺔ ﻋﻠﻰ ﻋﺑﺎﺩﻩ‪ ،‬ﺭﺣﻣﻪ هللا ﺑﺭﺣﻣﺗﻪ‪ ،‬ﻭﺃﺩﺧﻠﻪ ﺩاﺭ ﻛﺭاﻣﺗﻪ‪ ،‬ﻭﻭﻗﺎﻩ ﻋﺫاﺏ ﻗﺑﺭﻩ‪ ،‬ﻭﻫﻭﻝ ﻣﻭﻗﻔﻪ‪،‬‬
‫ﻭﺃظﻠﻪ ﺑظﻠﻪ ﺇﺫ ﻛﻝ ﺫﻟﻙ ﻣﻥ ﺭﺣﻣﺗﻪ‪.‬‬

‫ﺇﻥ اﻟﻣُﺗﺄﻣﻝ ﻟﻠﻭاﻗﻊ اﻟﻣُﺧ ِﺟﻝ اﻟﺫﻯ ﺗﻌﻳﺷﻪ اﻷﻣﺔ ﻟَﺗﻌﺗﺭﻳﻪ ﺣﺳﺭاﺕ‪ ،‬ﻭ ُﺗﺑﻠّﻝ ﻗﻠ َﺑﻪ ﻋﺑﺭاﺕ‪ ،‬ﻣﻥ ﻫﺭﻭﻟ ٍﺔ‬
‫ﻓﺎﺭﻏﺔ ﻧﺣﻭ ﺛﻘﺎﻓﺎﺕ اﻟﻐﻳﺭ‪ ،‬ﺑﺩﻋﻭﻯ اﻟﺗﻧﻭﻳﺭ ﻭاﻟﺗﺣﺭﺭ‪ ،‬ﻭﻛﺄﻧﻧﺎ ﻣُﺻ َّﻔﺩﻭﻥ ﺑﺄﻏﻼﻝ اﻟ ِّﺩﻳﻥ ﻭاﻟﻌﻳﺎﺫ ﺑﺎهلل؛‬
‫ﻓﺎﻟﻣﺅﻣﻥ ﻳﺭﻯ ﻓﻰ ﻣﻧﻬﺞ اﻟﺳﻠﻑ ﻭاﻟﺗﺳﻠﻳﻡ ﺑﻪ ﻧﺑﺭا ًﺳﺎ ﻟﺣﻳﺎﺗﻪ‪ ،‬ﻓﻬﻭ ﻳﺭاﻩ اﻟﻌﻧﻭاﻥ اﻷﻣﺛﻝ ﻟﺣﻳﺎﺗﻪ‪ ،‬ﻭﻟِ َﻡ ﻻ‬
‫ﻭﻫﻭ اﻟﻣﻧﻬ ُﺞ اﻟﺫﻯ ﺩﻟَّﻧﺎ ﻋﻠﻳﻪ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ‪ ،‬ﻭﺃﺭ َﺷﺩﻧﺎ ﺇﻟﻳﻪ ﺧﻳﺭ اﻷﻧﺎﻡ ﺻﻠﻭاﺕ هللا ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ؟! ﻗﺎﻝ‬
‫ُﻭﻝ ﺇِ َﺫا َﺩ َﻋﺎ ُﻛ ْﻡ ﻟِ َﻣﺎ ﻳُﺣْ ِﻳﻳ ُﻛ ْﻡ] ‪ 10‬اﻷﻧﻔﺎﻝ ‪ -‬ﻓﺎﻟﺗﻘﺭﺏ ﺇﻟﻰ‬
‫هلل َﻭﻟِﻠﺭَّ ﺳ ِ‬ ‫هللا ﺗﻌﺎﻟﻰ‪َ [:‬ﻳﺎ ﺃَﻳ َﻬﺎ اﻟَّﺫ َ‬
‫ِﻳﻥ ﺁ َﻣ ُﻧﻭا اﺳْ َﺗ ِﺟﻳﺑُﻭا ِ َّ ِ‬
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‫هللا ﺑﺎﻟﻁﺎﻋﺎﺕ ﻭاﻻﺑﺗﻌﺎﺩ ﻋﻥ اﻟﻣﻌﺎﺻﻰ ﻭاﻻﺟﺗﻬﺎﺩ ﻓﻰ اﻟﻌﻠﻡ ﻭاﻟﻌﻣﻝ ﻳﻣﺛﻝ اﻟﺣﺻﻥ اﻟﻣﻧﻳﻊ ﺿﺩ اﻧﺣﺭاﻓﺎﺕ‬
‫اﻟﻔﻛﺭ ﻭاﻟﺳﻠﻭﻙ‪ ،‬ﻛﻣﺎ ﺃﻥ ﻣﺣﺎﻭﻻﺕ اﻟﺗﻐﺭﻳﺏ اﻟﻣﺳﺗﻣﺭﺓ ﻟﻬﻭﻳﺗِﻧﺎ ﻭﻣﺑﺎﺩﺋﻧﺎ اﻹﺳﻼﻣﻳﺔ اﻟﺳﺎﻣﻳﺔ‪ ،‬ﺑﺩﻋﻭﻯ‬
‫ﺃﺩﻭاﺕ ﺇﻋﺟﺎز‬ ‫ُ‬ ‫ﺕ ﺗﻌﺟﻳز‪ ،‬ﻣﻊ ﺃﻧﻬﺎ ﻓﻰ اﻷﺻﻝ‬ ‫اﻟﺗﺣﺭﺭ ﻣﻥ ﻗﻳﻭﺩ‪ ،‬ﻳﺭاﻫﺎ اﻟﻣﻬﺭﻭﻟﻭﻥ ﻧﺣﻭ اﻟﻐﺭﺏ ﺃﺩﻭا ِ‬
‫ﻭﺗﻭﻗﻳﺭ ﻭاﺣﺗﺭاﻡ‪ ،‬ﻣﻊ ﻣﺭاﻋﺎ ِﺓ‬ ‫ٍ‬ ‫ﺗﻘﺩﻳﺭ‬
‫ٍ‬ ‫ﻣﻭﺿﻊ‬
‫َ‬ ‫ﺷﻛﻼ ﻭﻣﻭﺿﻭ ًﻋﺎ‬ ‫ً‬ ‫ﻳﻣﻳِّز ﺩﻳ َﻧﻧﺎ ﻭ ِﻗ َﻳ َﻣﻧﺎ‪ ،‬ﻭﻳﺿﻊ اﻹﻧﺳﺎﻧﻳ َﺔ‬
‫ﻣﻭاﻛﺑﺔ اﻟﺛﻘﺎﻓﺎﺕ اﻟﻣﻌﺎﺻﺭﺓ‪ ،‬ﺑﺎﻟﻘﺩﺭ اﻟﺫﻯ ﻳُﺿﻳﻑ ﻭﻻ ﻳﻧﻘص‪ ،‬ﻭﻳﻌﻠﻭ ﻭﻻ ﻳﻬﺑﻁ‪ ،‬ﻭﻳﺳﺎﻳﺭ ﻭﻻ ﻳﻐﺎﻳﺭ‪،‬‬
‫اﻟﻣﻧﻁﻕ ﻳﻘﺗﺿﻰ ﻣﻥ اﻟﻣﺅﻣﻥ‬ ‫ُ‬ ‫ﺛﻭاﺑﺗﻧﺎ ﻭﺛﻘﺎﻓﺗﻧﺎ‪ ،‬ﻓﻼ ﺷﻰء ﻳﻌﻠﻭ ﻓﻭﻕ اﻟ ِّﺩﻳﻥ‪ ،‬ﺑﻝ ﻻ ﺷﻰء ﻳُﺿﺎﻫﻳﻪ؛ ﺇﺫ‬
‫ﻛﻣﺎﻝ اﻟﻌﻘﻝ‪ ،‬ﻭاﻟﻣﺧﺎﻟﻔﺔ ﺗﺩﻝ ﻋﻠﻰ‬ ‫ِ‬ ‫اﻟﺗﺳﻠﻳﻡ ﻣﻥ‬
‫ِ‬ ‫اﻟﺗﺳﻠﻳ َﻡ هلل ﺗﻌﺎﻟﻰ ﻭﺭﺳﻭﻟﻪ ﺻﻠﻲ اﻫﻘﺎ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻛﻣﺎ ُﻝ‬
‫َّ‬ ‫ِﻳﻥ َظﻠَ ُﻣﻭا ﺃَﻫْ َﻭا َء ُﻫ ْﻡ ِﺑ َﻐﻳ ِْﺭ ﻋِ ْﻠ ٍﻡ َﻓ َﻣﻥْ َﻳ ْﻬﺩِﻯ َﻣﻥْ ﺃ َ‬
‫ﺿ َّﻝ هللا ُ َﻭ َﻣﺎ ﻟَ ُﻬ ْﻡ‬ ‫َ‬ ‫اﺗﺑﺎﻉ اﻟﻬﻭﻯ‪ ،‬ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ [ َﺑ ِﻝ ا َّﺗ َﺑ َﻊ اﻟَّﺫ َ‬
‫ﻳﻥ] ‪ 10‬اﻟﺭﻭﻡ‪.‬‬ ‫ﻣِﻥْ َﻧﺎﺻِ ِﺭ َ‬

‫ﻭﻟﻣّﺎ ﻛﺎﻥ ﺃﺷﺭﻑ اﻷﻋﻣﺎﻝ ﻋﻠﻰ اﻹﻁﻼﻕ (اﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا) ﻓﺎﺧﺗﺎﺭ ﻟﻬﺎ ﺃﺷﺭﻑ اﻟﺧﻠﻕ‪.‬‬

‫ﻓﺎﻟﻁﺭﻳﻕ ﺇﻟﻰ هللا ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ (ﺣﺏ ﻭﻁﺎﻋﺔ) ﻷﻥ اﻟﻁﺎﻋﺔ اﻟﻘﺎﺋﻣﺔ ﻋﻠﻰ اﻟﺣﺏ ﺗﺄﺗﻰ ﻣﻥ اﻟﻘﻠﺏ ﻭﻟﻳﺱ‬
‫ﻭﻁﺎﻋﺔ) ﻓﻘﻁ‪ ،‬ﻷﻥ اﻟﻁﺎﻋﺔ اﻟﻣﺑﻧﻳﺔ ﻋﻠﻰ اﻟﺳﻣﻊ ﺑﻐﻳﺭ ﺣﺏ ﻗﺩ ﺗﺅﺩﻯ ﺇﻟﻰ اﻟﻧﻔﺎﻕ‪ ،‬ﻭاﻟﻧﻔﺎﻕ ﻳﺅﺩﻯ‬ ‫ً‬ ‫(ﺳﻣﻌﺎ ً‬
‫ﻭﻥ َﺣ َّﺗﻰ ﻳ َُﺣ ِّﻛﻣُﻭ َ‬
‫ﻙ ﻓِﻳ َﻣﺎ َﺷ َﺟ َﺭ‬ ‫ﻙ َﻻ ﻳ ُْﺅ ِﻣ ُﻧ َ‬
‫ﺇﻟﻰ اﻟﺷﻘﺎﻕ ﻭاﻟﻌﻳﺎﺫ ﺑﺎهلل‪ ،‬ﻭﺻﺩﻕ هللا اﻟﻌظﻳﻡ ﺣﻳﻥ ﻗﺎﻝ [ َﻓ َﻼ َﻭ َﺭ ِّﺑ َ‬
‫ْﺕ َﻭ ُﻳ َﺳﻠِّﻣُﻭا َﺗﺳْ ﻠِﻳﻣًﺎ]‪ 41‬اﻟﻧﺳﺎء‪.‬‬ ‫َﺑ ْﻳ َﻧ ُﻬ ْﻡ ُﺛ َّﻡ َﻻ َﻳ ِﺟ ُﺩﻭا ﻓِﻰ ﺃَ ْﻧﻔُﺳِ ِﻬ ْﻡ َﺣ َﺭﺟً ﺎ ِﻣﻣَّﺎ َﻗ َ‬
‫ﺿﻳ َ‬

‫ﺛﻡ ﻧﺟﺩ اﻟﺑﻌﺽ ﻗﺩ ﺧﻠﻁ ﻣﺎ ﺑﻳﻥ اﻟﻁﺎﻋﺔ ﻭاﻟﻣﻭﺩﺓ ﻓﻰ ﻛﺗﺎﺏ هللا ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺎﻟﻛﺗﺎﺏ اﻟﻛﺭﻳﻡ ﻗﺩ ﺣﺻﺭ‬
‫اﻟﻁﺎﻋﺔ ﻟﺛﻼﺛﺔ (هللا ﻭﺭﺳﻭﻟﻪ ﻭﺃﻭﻟﻰ اﻷﻣﺭ) ﻓﺟﻣﻊ ﺳﺑﺣﺎﻧﻪ ﺫاﺗﻪ ﻣﻊ اﻟﺣﺑﻳﺏ ﻓﻘﺎﻝ ﺟﻝ ﺷﺄﻧﻪ ﻓﻰ ﻋﺩﺓ ﺁﻳﺎﺕ‪:‬‬
‫[ﺃَﻁِ ﻳﻌُﻭا َّ َ‬
‫هللا َﻭاﻟﺭَّ ﺳُﻭ َﻝ] ‪ 11‬ﺁﻝ ﻋﻣﺭاﻥ‬

‫هللا َﻭﺃَﻁِ ﻳﻌُﻭا اﻟﺭَّ ﺳُﻭ َﻝ‬

‫ﻭﺗﺎﺭﺓ ﺃﺧﺭﻯ ﺟﻣﻊ ﻣﺎ ﺑﻳﻥ ﺫاﺗﻪ ﻭﺣﺑﻳﺑﻪ ﻭﺃﻭﻟﻰ اﻷﻣﺭ ﻓﻘﺎﻝ ﻋز ﻣﻥ ﻗﺎﺋﻝ [ﺃَﻁِ ﻳﻌُﻭا َّ َ‬
‫َﻭﺃُﻭﻟِﻰ ْاﻷَﻣ ِْﺭ ِﻣ ْﻧ ُﻛ ْﻡ]‪ 10‬اﻟﻧﺳﺎء‬

‫ﻭﺗﺎﺭﺓ ﺃﻧزﻟﻬﺎ ﻟﺣﺑﻳﺑﻪ ﻓﻘﻁ ﺻﻠﻲ اﻫﻘﺎ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻓﻘﺎﻝ ﺳﺑﺣﺎﻧﻪ [ َﻭﺃَﻁِ ﻳﻌُﻭا اﻟﺭَّ ﺳُﻭ َﻝ] ‪ 14‬اﻟﻧﻭﺭ‪.‬‬

‫ﺃﻣﺎ اﻟﻣﻭﺩﺓ ﻓﻘﺎﻝ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ [ﻗُ ْﻝ َﻻ ﺃَﺳْ ﺄَﻟ ُ ُﻛ ْﻡ َﻋﻠَ ْﻳ ِﻪ ﺃَﺟْ ﺭً ا ﺇِ َّﻻ ْاﻟ َﻣ َﻭ َّﺩ َﺓ ﻓِﻰ ْاﻟﻘُﺭْ َﺑﻰ] ‪ 11‬اﻟﺷﻭﺭﻯ ‪-‬‬
‫ﻓﻠﻣﺎﺫا اﻟﺧﻠﻁ ﻣﺎ ﺑﻳﻥ اﻟﻁﺎﻋﺔ ﻭاﻟﻣﻭﺩﺓ‪ ،‬ﻓﺎﻟﻁﺎﻋﺔ ﻛﻝ اﻟﻁﺎﻋﺔ هلل ﻭﻟﻠﺭﺳﻭﻝ ﻭﺃﻭﻟﻰ اﻷﻣﺭ‪ ،‬ﺃﻣﺎ ﺃﻫﻝ اﻟﺑﻳﺕ‬
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‫ﻓﺣ ّﻘﺕ ﻟﻬﻡ اﻟﻣﻭﺩﺓ‪ ،‬ﻭﺻﺩﻕ اﻟﺣﺑﻳﺏ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﺣﻳﻥ ﻗﺎﻝ ﴿اﻟﺷﻳﺦ ﻓﻰ ﻗﻭﻣﻪ ﻛﺎﻟﻧﺑﻰ ﻓﻰ‬
‫ﺃﻣﺗﻪ﴾ ﻓﻬﻼ ﻭﺟﺩﺗﻡ ﺳﺎﺑﻘﺎ ﻣﻥ ﺳﺎﻭﻯ ﺑﻳﻥ اﻟﺣﺑﻳﺏ ﻭﻏﻳﺭﻩ ﺳﻭاء ﻣﻥ اﻟﺻﺣﺎﺑﺔ ﺃﻭ ﻣﻥ ﺃﻫﻝ اﻟﺑﻳﺕ!!‬

‫ﻭﻣﺎ ﺃﻛﺛﺭ اﻟﺣﺩﻳﺙ ﻋﻥ (ﺗﻭﺣﻳﺩ اﻟﻘﺑﻠﺔ) ﻭﻟﻛﻥ ﻫﻳﻬﺎﺕ ﻫﻳﻬﺎﺕ ‪ ..‬ﻛﻝ ﻳﺅﻭﻟﻬﺎ ﺑﻔﻛﺭﻩ ﺑﻝ ﻭﻳﻌﺿﺩ ﻛﻼﻣﻪ‬
‫ﺑﺑﻌﺽ ﻣﻥ ﺃﺑﻳﺎﺕ اﻹﻣﺎﻡ ﻋﻠﻰ ﻣﺭاﺩﻩ ﻻ ﻋﻠﻰ ﻣﺭاﺩ اﻹﻣﺎﻡ ‪ ..‬ﻓﻠﻘﺩ ﻣﺭﺭﻧﺎ ﺑﻔﺗﺭﺓ ﻛﺛﺭ اﻟﺣﺩﻳﺙ ﻓﻳﻬﺎ ﻋﻥ ﺃﻫﻝ‬
‫اﻟﺑﻳﺕ ﻭﻟﻡ ﻳﻌﻠﻕ ﺃﺣﺩ ﻋﻠﻰ ﻫﺫا اﻟﻛﻼﻡ‪ ،‬ﻭﻓﻰ ﻓﺗﺭﺓ اﻧﺗﺷﺎﺭ اﻟﺣﺩﻳﺙ ﻋﻥ (ﺗﻭﺣﻳﺩ اﻟﻘﺑﻠﺔ) ﻛﺛﺭ اﻟﻛﻼﻡ ﻭاﻟﻠﻐﻁ‬
‫‪ ..‬ﺑﻝ ﻭزاﺩ اﻟﺗﺄﻭﻳﻝ ﻓﻧﺟﺩ ﻣﻥ ﺃﺿﺎﻑ ﺑﺣﺳﻥ اﻟظﻥ ﻣﻧﻘﺻﺔ‪ ،‬اﻷﻣﺭ اﻟﺫﻯ ﻧﻬﺎﻧﺎ ﻋﻧﻪ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪،t‬‬
‫ﻓﻧﺟﺩ ﻣﻥ ﻗﺎﻝ ﻋﻥ ﺗﻭﺣﻳﺩ اﻟﻘﺑﻠﺔ "ﻛﻠﻬﻡ ﻭاﺣﺩ" ﻓﺟﻌﻝ ﻟﻠﻁﺭﻳﻘﺔ ﺃﺷﻳﺎخ ﻧﺗﻳﺟﺔ ﻟﻠﺧﻠﻁ‪ ،‬ﻭﻗﻠﻧﺎ ﺳﺎﺑﻘﺎ ً‪:‬‬
‫َﻣﺎ ﺇِﻟَﻰ َﻏﻳ ِْﺭ َﻫﺎ َﻳﺟُﻭ ُز ا ْﻧ ِﺛ َﻧﺎ ُء‬ ‫ﺻﺎﺣِﺏُ ْاﻟ َﻌ ْز ِﻡ َﻭاﺣِﺩ َﻻ ِﺑ َﻌ ْز ٍﻡ‬
‫َ‬

‫ﻓﻠﻣﺎﺫا ﻭﻟﻣﺻﻠﺣﺔ ﻣﻥ؟ ﻫﻝ ﻋﺻﺑﻳﺔ ﺃﻡ ﻗﺑﻠﻳﺔ ﺃﻡ ﺃﺭﺩﺗﻡ ﺑﻬﺎ ﺑﺿﻊ ﻭﺳﺑﻌﻳﻥ‪ ،‬ﻓﻛﻔﻭا ﺛﻡ ﻛﻔﻭا ﻓﺎﻟﻬﻭﻯ ﺃﻫﻭﻯ‬
‫ﻛﺛﻳﺭا‪.‬‬

‫ﺃﻳﻬﺎ اﻟﻛﺭاﻡ ‪..‬‬

‫ﺡ‬
‫ﻣﻥ اﻟﺭﺣﻣﺔ اﻷﻟﻔﺔ ﻭاﻟﻣﻭاﻓﻘﺔ‪ ،‬ﻭﻗﺎﻝ ﻓﻳﻬﻣﺎ اﻟﺣﺑﻳﺏ اﻟﻣﺣﺑﻭﺏ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﴿اﻷﺭﻭا ُ‬
‫ﻑ‪ ،‬ﻭﻣﺎ ﺗﻧﺎ َﻛ َﺭ ﻣﻧﻬﺎ اﺧ َﺗﻠَ َ‬
‫ﻑ﴾ اﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻓﻲ اﻟﻣﺳﻧﺩ ‪ -‬ﻭﻛﻧﻰ ﺑﻌﺽ‬ ‫ﻑ ﻣﻧﻬﺎ اﺋﺗﻠَ َ‬
‫ﺗﻌﺎﺭ َ‬
‫َ‬ ‫ﺟﻧﻭﺩ ﻣﺟ َّﻧ َﺩﺓ‪ ،‬ﻓﻣﺎ‬
‫اﻟﻌﻠﻣﺎء ﻋﻥ اﻷﻟﻔﺔ ﻓﻘﺎﻝ‪ :‬ﺇﻥ هللا ﺗﻌﺎﻟﻰ ﺧﻠﻕ اﻷﺭﻭاﺡ‪ ،‬ﻓﻔﻠﻕ ﺑﻌﺿﻬﺎ ﻓﻠﻘﺎ‪ ،‬ﻭﺃﻁﺎﻓﻬﺎ ﺣﻭﻝ اﻟﻌﺭش ﻓﺄﻯ‬
‫ﺻﻼ ﻓﻰ اﻟﺩﻧﻳﺎ‪.‬‬ ‫ﺭﻭﺣﻳﻥ ﻣﻥ ﻓﻠﻘﺗﻳﻥ ﺗﻌﺎﺭﻓﺎ ﻫﻧﺎﻙ ﻓﺎﻟﺗﻘﻳﺎ َﺗ َﻭا َ‬

‫ًﺇﺫ اﻻﺋﺗﻼﻑ ﻭاﻟﺗﻌﺎﺭﻑ ﻳﻧﺗﺞ ﻋﻥ ﺗﻧﺎﺳﺏ ﻓﻰ اﻟﻁﺑﺎﻉ ﻭاﻷﺧﻼﻕ‪ ،‬ﻭﻋﻥ ﺳﻳﺩﻧﺎ ﻣﻌﺎﺫ ﺑﻥ ﺟﺑﻝ‪ :‬ﻗﺎﻝ ﺳﻣﻌﺕ‬
‫ﺭﺳﻭﻝ هللا ﺻﻠﻲ اﻫﻘﺎ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻳﻘﻭﻝ‪ :‬اﻟﻣﺗﺣﺎﺑﻭﻥ ﻓﻰ هللا ﻓﻰ ظﻝ ﻋﺭش هللا ﻳﻭﻡ ﻻ ظﻝ ﺇﻻ ظﻠﻪ‬
‫ﻳﻔزﻉ اﻟﻧﺎﺱ ﻭﻻ ﻳﻔزﻋﻭﻥ ﻭﻳﺧﺎﻑ اﻟﻧﺎﺱ ﻭﻻ ﻳﺧﺎﻓﻭﻥ‪.‬‬

‫ﺇﻥ اﻟﺣﺏ ﻓﻰ هللا ﻭاﻟﺑﻐﺽ ﻓﻰ هللا ﺃﻣﺭاﻥ ﻻ ﻳﻧﻛﺷﻔﺎﻥ ﺇﻻ ﺑﺎﻟﺻﺣﺑﺔ‪ ،‬ﻭﻫﻰ اﻟﻣﺟﺎﻟﺳﺔ ﻭاﻟﻣﺧﺎﻟﻁﺔ‬
‫ﻭاﻟﻣﺟﺎﻭﺭﺓ‪ ،‬ﻭﻧﺟﺩ اﻟﻁﺑﺎﻉ ﻫﻰ اﻟﺗﻰ ﺗﻛﺷﻑ ﻋﻥ اﻟﻣﺅﻣﻥ ﻭاﻟﻣﻧﺎﻓﻕ‪ ،‬ﻭﻛﻝ ﻣﻧﻬﻡ ﻳﻧﺟﺫﺏ ﻟﻣﺛﻠﻪ ﻓﻠﻭ ﺃﻥ‬
‫ﻣﺅﻣﻧﺎ ﺩﺧﻝ ﻣﺟﻠﺳﺎ ﻓﻳﻪ ﻣﺋﺔ ﻣﻧﺎﻓﻕ ﻭﻣﺅﻣﻥ ﻭاﺣﺩ‪ ،‬ﻟﺟﺎء ﺣﺗﻰ ﻳﺟﻠﺱ ﺇﻟﻳﻪ‪ ،‬ﻭﻟﻭ ﺃﻥ ﻣﻧﺎﻓﻘﺎ ﺩﺧﻝ ﺇﻟﻰ ﻣﺟﻠﺱ‬
‫ﻓﻳﻪ ﻣﺋﺔ ﻣﺅﻣﻥ ﻭﻣﻧﺎﻓﻕ ﻭاﺣﺩ‪ ،‬ﻟﺟﺎء ﺣﺗﻰ ﻳﺟﻠﺱ ﺇﻟﻳﻪ‪.‬‬
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‫ﻓﺎﻟﺻﺣﺑﺔ ﻻ ﺗﺻﻠﺢ ﻟﻛﻝ ﺇﻧﺳﺎﻥ‪ ،‬ﻓﺎﻟﻣﺭء ﻋﻠﻰ ﺩﻳﻥ ﺧﻠﻳﻠﻪ‪ ،‬ﻭﻳﻘﻭﻝ اﻹﻣﺎﻡ اﻟﻔﺿﻳﻝ (ﻧظﺭ اﻟﺭﺟﻝ ﺇﻟﻰ ﻭﺟﻪ‬
‫ﺃﺧﻳﻪ ﻋﻠﻰ اﻟﻣﻭﺩﺓ ﻭاﻟﺭﺣﻣﺔ ﻋﺑﺎﺩﺓ) ﻓﺎﻟﺧﻳﺭ ﻛﻝ اﻟﺧﻳﺭ ﻟﻠﺭﺣﻣﺎء ﺃﺻﺣﺎﺏ اﻷﺧﻭﺓ ﻭاﻷﻟﻔﺔ‪ ،‬ﻭﻫﺫﻩ اﻟﺭﺣﻣﺔ‬
‫ﻻ ﻳﻧزﻋﻬﺎ هللا ﺇﻻ ﻣﻥ ﻗﻠﺏ ﺷﻘﻰ‪ ،‬ﻓﻛﻭﻧﻭا ﺃﺻﺣﺎﺏ ﺃﻟﻔﺔ ﻭﻣﻭﺩﺓ ﻭﺭﺣﻣﺔ ﻓﺎﻟﺧﻳﺭ ﻛﻝ اﻟﺧﻳﺭ ﻟﻠﺭﺣﻣﺎء ﻷﻥ‬
‫ﻏﺎﻳﺔ اﻟﺭﺣﻣﺔ اﻟﻭﺻﻭﻝ ﺇﻟﻰ اﻟﺗﻭﺣﻳﺩ اﻟﺧﺎص‪ ،‬ﻷﻧﻪ ﺻﻠﻲ اﻫﻘﺎ ﻋﻠﻳﻪ ﻭﺳﻠﻡ اﻟﺭﺣﻣﺔ اﻟﺧﺎﺻﺔ ﻟﻠﻌﺎﻟﻣﻳﻥ‬
‫ﻋﺎﻣﺔ ﻭﻳﻘﻭﻝ ﺳﻳﺩﻯ ﺃﺑﻭ اﻟﻌﺑﺎﺱ اﻟﻣﺭﺳﻰ‪ :‬اﻷﻧﺑﻳﺎء ﺧﻠﻘﻭا ﻣﻥ اﻟﺭﺣﻣﺔ ﻭﻧﺑﻳﻧﺎ ﺻﻠﻲ اﻫﻘﺎ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﻫﻭ‬
‫ﻋﻳﻥ اﻟﺭﺣﻣﺔ‪.‬‬

‫ﻓﺄﻳﻥ اﻟﺗﺭاﺣﻡ ﻳﺎ ﺑﻧﻰ ﻓﺈﻧﻪ ﻋﺫﺏ ﺻﻔﻰ ﻣﻥ ﺷﺭاﺏ اﻟﻛﻣﻝ‪ ،‬ﻓﻣﻥ ﻟﻡ ﻳﺟﺩ ﻗﻠﺑﺎ ﻟﻪ ﺃﻭ ﻭﺟﻬﺔ ﻳﺧﺷﻰ ﻋﻠﻳﻪ‪،‬‬
‫ِﻳﻬ ْﻡ]‪ 11‬اﻷﻧﻔﺎﻝ ‪-‬‬ ‫هللا ُ ِﻟ ُﻳ َﻌ ِّﺫ َﺑ ُﻬ ْﻡ َﻭﺃَ ْﻧ َ‬
‫ﺕ ﻓ ِ‬ ‫ﺎﻥ َّ‬‫ﻓﺎﻧظﺭﻭا ﻓﺈﻥ ﻣﻥ ﺭﺣﻣﺗﻪ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺃﻥ ﻗﺎﻝ [ َﻭ َﻣﺎ َﻛ َ‬
‫ﻭﺧﻼﻓﺔ ‪ ..‬ﻭﺻﺩﻕ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ(ﻛﻥ ﺭاﺣﻣﺎ ﻓﺎﻟﺧﻳﺭ‬ ‫ً‬ ‫ً‬
‫ﺳﻧﺔ‬ ‫ﻭﻣﺎزاﻝ ﻓﻳﻧﺎ‬
‫ﻟﻠﺭﺣﻣﺎء) ﻓﻠﺗﻌﻘﻠﻭا ﻳﺎ ﺃﻳﻬﺎ اﻟﺛﻘﻼﻥ ﻭﺩﻋﻭا اﻟﺭاﻋﻰ ﻳﻘﻭﺩ ﺇﻟﻰ اﻟﺛﻭاﺏ‪.‬‬

‫ﻭﺻﻝ اﻟﻠﻬﻡ ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الﺧامس من شهر ﺃبريل ﻋاﻡ ‪0252‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻟﺣﻣﺩ هلل اﻟﺫﻯ ﺃﻧزﻝ ﻋﻠﻰ ﻋﺑﺩﻩ اﻟﻛﺗﺎﺏ‪ ..‬ﻭﺃظﻬﺭ اﻟﺣﻕ ﺑﺎﻟﺣﻕ‪ ..‬ﻭﺃﺗ َّﻡ ﻧﻭﺭﻩ ﻭﻧﻌﻣﺗﻪ‪ ..‬ﻭﺟﻌﻝ ﻛﻳﺩ‬
‫اﻟﻛﺎﻓﺭﻳﻥ ﻓﻰ ﺗﺑﺎﺏ‪ ..‬ﻏﺎﻓﺭ اﻟﺫﻧﺏ ﻭﻗﺎﺑﻝ اﻟﺗﻭﺑﺔ ﺷﺩﻳﺩ اﻟﻌﻘﺎﺏ‪ ..‬ﺧﻠﻕ اﻟﻧﺎﺱ ﻣﻥ ﺁﺩﻡ ﻭﺧﻠﻕ ﺁﺩﻡ ﻣﻥ‬
‫ﺗﺭاﺏ‪ ..‬ﻣﻥ ﻋﻣﻝ ﺻﺎﻟﺣً ﺎ ﻓﻠﻧﻔﺳﻪ‪ ،‬ﻭهللا ﻋﻧﺩﻩ ﺣﺳﻥ اﻟﺛﻭاﺏ‪ ..‬ﻭﻣﻥ ﺃﺳﺎء ﻓﻌﻠﻳﻬﺎ‪ ،‬ﻭﻣﺎ ﻣﺗﺎﻉ اﻟﺩﻧﻳﺎ ﺇﻻ‬
‫ﺳﺭاﺏ‪ ..‬ﻭﺃﺷﻬﺩ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ هللا ﻭﺃﺷﻬﺩ ﺃﻥ ﺳﻳﺩﻧﺎ ﻣﺣﻣ ًﺩا ﻋﺑﺩﻩ ﻭﺭﺳﻭﻟﻪ‪ ،‬اﻟﻣﺳﺗﻐﻔِﺭ اﻟﺗﻭاﺏ‪ُ ..‬ﺧﻠُﻘﻪ‬
‫اﻟﻬ َﻣﻡ‪ ،‬ﻭ ُﺩﺭﺓ اﻟﻣﻘﺭﺑﻳﻥ‬
‫اﻟﻛﺗﺎﺏ‪ ،‬ﻭﺭﺃﻳﻪ اﻟﺻﻭاﺏ‪ ،‬ﻭﻗﻭﻟﻪ ﻭﻓﻌﻠﻪ ﻓﺻﻝ اﻟﺧﻁﺎﺏ‪ ..‬ﻗﺩﻭﺓ اﻷﻣﻡ‪ ،‬ﻭﻗﻣﺔ ِ‬
‫ﻭاﻷﺣﺑﺎﺏ‪ ..‬ﻳﺎ ﺭﺏ‪ ،‬ﺻ ِّﻝ ﻋﻠﻰ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻭاﻟﺻﺣﺏ ﻭاﻵﻝ ﺃﻫﻝ اﻟﻔﺿﺎﺋﻝ ﻭاﻟﻣﻭاﻫﺏ ﻭاﻟﺭﺷﺎﺩ‪.‬‬

‫اﻷﺣﺑﺎﺏ ﻣﻥ ﻛﻝ ﻣﻛﺎﻥ‪..‬‬

‫اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‪..‬‬

‫ﺇﻥ اﻹﺳﻼﻡ ﺩﻳﻥ اﻟﺳﻼﻡ‪ ،‬ﺩﻳﻥ اﻟﺭﺣﻣﺔ ﻟﺳﺎﺋﺭ اﻟﻣﺧﻠﻭﻗﺎﺕ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ { َﻭ َﻣﺎ ﺃَﺭْ َﺳ ْﻠ َﻧﺎ َ‬
‫ﻙ ﺇِ َّﻻ َﺭﺣْ َﻣ ًﺔ‬
‫ِﻳﻥ}‪ 291‬اﻷﻧﺑﻳﺎء‪ ،‬ﻓﻬﻭ اﻟﺭﺣﻣﺔ اﻟﻣﻬﺩاﺓ ِﺑﺩﻳﻥ اﻟﺧﻳﺭ‪ ،‬ﻻ ﻳﺟﺣﺩ ﺫﻟﻙ ﺇﻻ ﻣﻥ ﺟﻬﻝ اﻟﺣﻘﻳﻘﺔ‪ ،‬ﻗﺎﻝ‬ ‫ﻟ ِْﻠ َﻌﺎﻟَﻣ َ‬
‫ُﻭﻥ}‪ 09‬ﻳﻭﺳﻑ‪ ،‬ﺇﻥ اﻹﺳﻼﻡ ﻳ َُﺣﺭِّ ﻡ اﻟﻌﺩﻭاﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‬ ‫ﻙ اﻟ ِّﺩﻳﻥُ ْاﻟ َﻘ ِّﻳ ُﻡ َﻭﻟَﻛِﻥَّ ﺃَ ْﻛ َﺛ َﺭ اﻟ َّﻧ ِ‬
‫ﺎﺱ َﻻ َﻳﻌْ ﻠَﻣ َ‬ ‫ﺗﻌﺎﻟﻰ { َﺫﻟِ َ‬
‫ِﻳﻥ}‪ 209‬اﻟﺑﻘﺭﺓ‪ ،‬ﻭﻳﺅﻛﺩ ﻋﻠﻰ ﻣﻌﺎﻧﻰ اﻟﻌﺩاﻟﺔ ﻭاﻟﺗﺳﺎﻣﺢ‪ ،‬ﻭﺳﻣﻭ اﻟﺣﻭاﺭ‬ ‫هللا َﻻ ُﻳﺣِﺏ ْاﻟﻣُﻌْ َﺗﺩ َ‬ ‫{ َﻭ َﻻ َﺗﻌْ َﺗ ُﺩﻭا ﺇِﻥَّ َّ َ‬
‫ﻭاﻟﺗﻭاﺻﻝ ﺑﻳﻥ اﻟﻧﺎﺱ‪ ،‬ﻓﺈﻧﻧﺎ ﻧﺩﻋﻭا ﺷﻌﻭﺏ اﻟﻌﺎﻟﻡ ﻭاﻟﻣﻧظﻣﺎﺕ اﻟﺩﻭﻟﻳﺔ ﺇﻟﻰ اﻟﺗﻌﺭﻑ ﻋﻠﻰ اﻹﺳﻼﻡ ﻣﻥ‬
‫ﻣﺻﺎﺩﺭﻩ اﻷﺳﺎﺳﻳﺔ اﻟﺣﻘﻳﻘﻳﺔ ﻟﻣﻌﺭﻓﺔ ﻣﺎ ﻓﻳﻪ ﻣﻥ ﺣﻠﻭﻝ ﻟﻠﻣﺷﻛﻼﺕ اﻟﺑﺷﺭﻳﺔ‪.‬‬

‫ﻭاﻟﺣﻘﻳﻘﺔ اﻟﺗﻰ ﺃﺷﺎﺭ ﺇﻟﻳﻬﺎ اﻟﻘﺭاﻥ اﻟﻛﺭﻳﻡ ﺑﺄﻥ ﻛﻝ اﻟﺩﻳﺎﻧﺎﺕ اﻟﺳﻣﺎﻭﻳﺔ ﺗﺳﺗﺳﻘﻰ ﻣﻥ ﻣﻌﻳﻥ ﻭاﺣﺩ ﻭﺗﺩﻋﻭا‬
‫ﻳﻥ َﻣﺎ َﻭﺻَّﻰ ِﺑ ِﻪ ُﻧﻭﺣً ﺎ َﻭاﻟَّﺫِﻯ ﺃَ ْﻭ َﺣ ْﻳ َﻧﺎ‬
‫ﺇﻟﻰ ﺇﻟﻪ ﻭاﺣﺩ ﺑﻧص اﻟﺷﺎﺭﻉ اﻟﺣﻛﻳﻡ‪ ،‬ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ { َﺷ َﺭ َﻉ ﻟَ ُﻛ ْﻡ ﻣ َِﻥ اﻟ ِّﺩ ِ‬
‫‪195‬‬
 ‫ﻳﻥ َﻭ َﻻ َﺗ َﺗ َﻔﺭَّ ﻗُﻭا}‪ 21‬اﻟﺷﻭﺭﻯ‪ ،‬ﻧﺣﻥ اﻟﺫﻳﻥ‬ ‫ُﻭﺳﻰ َﻭﻋِ ﻳ َﺳﻰ ﺃَﻥْ ﺃَﻗِﻳﻣُﻭا اﻟ ِّﺩ َ‬ ‫ﺻ ْﻳ َﻧﺎ ِﺑ ِﻪ ﺇِﺑ َْﺭاﻫِﻳ َﻡ َﻭﻣ َ‬
‫ﻙ َﻭ َﻣﺎ َﻭ َّ‬ ‫ﺇِﻟَ ْﻳ َ‬
‫ُﻧﺅﻣﻥ ﺑﺎﻹﺳﻼﻡ ﻻ ﻧﻔﺭﻕ ﺑﻳﻥ ﺭﺳﻭﻝ ﻭﺭﺳﻭﻝ ﻣﻥ ﺣﻳﺙ اﻹﻳﻣﺎﻥ‪ ،‬ﻭﻣﻥ ﺣﻳﺙ اﻻﻋﺗﻘﺎﺩ ﺑﺄﻥ ﻫﺅﻻء ﺭﺳﻝ‬
‫ﻙ َﺭ َّﺑ َﻧﺎ‬‫هللا ﺇﻟﻰ اﻟﻧﺎﺱ‪ ،‬ﻗﺎﻝ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ { َﻻ ُﻧ َﻔﺭِّ ُﻕ َﺑﻳ َْﻥ ﺃَ َﺣ ٍﺩ ﻣِﻥْ ُﺭ ُﺳﻠِ ِﻪ َﻭ َﻗﺎﻟُﻭا َﺳﻣِﻌْ َﻧﺎ َﻭﺃَ َﻁﻌْ َﻧﺎ ُﻏ ْﻔ َﺭا َﻧ َ‬
‫ﻭﻥ}‪1‬‬ ‫ﻙ ْاﻟﻣَﺻِ ﻳ ُﺭ}‪ 191‬اﻟﺑﻘﺭﺓ‪ ،‬ﻭﺣﻳﻥ ﺗﻐﻳﺭ اﻟﺗﻭﺣﻳﺩ ﻭﺗﺑ ّﺩﻟﺕ اﻟﺷﺭاﺋﻊ ﻛﺎﻧﺕ { َﻻ ﺃَﻋْ ُﺑ ُﺩ َﻣﺎ َﺗﻌْ ُﺑ ُﺩ َ‬ ‫َﻭﺇِﻟَ ْﻳ َ‬
‫اﻟﻛﺎﻓﺭﻭﻥ‪ ،‬ﻟﻘﺩ ﻛﺎﻧﺕ اﻟﺩﻋﻭﺓ ﻟإلﺳﻼﻡ ﺑﺎﻟﺣﻛﻣﺔ ﻭاﻟﻣﻭﻋظﺔ اﻟﺣﺳﻧﺔ ﻣﻊ اﻷﺧﻭﺓ ﻓﻰ اﻷﺩﻳﺎﻥ اﻷُﺧﺭﻯ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺏ ﺇِ َّﻻ ِﺑﺎﻟَّﺗِﻰ ﻫِﻰ ﺃَﺣْ َﺳﻥُ [‪ 04‬اﻟﻌﻧﻛﺑﻭﺕ‪ ،‬ﻭﻫﻰ ﺃﺭزاﻕ ﻣُﻘ َّﺩﺭﺓ‪ ،‬ﺑﻝ ﻟﻡ ﻳُﺟﺑﺭ ﺃﺣﺩاً‬ ‫] َﻭ َﻻ ُﺗ َﺟﺎ ِﺩﻟُﻭا ﺃَﻫْ َﻝ ْاﻟ ِﻛ َﺗﺎ ِ‬
‫ﻳﻥ َﻗ ْﺩ َﺗ َﺑﻳ ََّﻥ اﻟﺭ ْﺷ ُﺩ ﻣ َِﻥ ْاﻟ َﻐﻰِّ }‪ 114‬اﻟﺑﻘﺭﺓ‪،‬‬ ‫ﻋﻠﻰ اﻟﺩﺧﻭﻝ ﻋﻧﻭﺓ ﻓﻰ اﻹﺳﻼﻡ‪ ،‬ﻓﻔﺗﺢ ﺑﺎﺏ { َﻻ ﺇِ ْﻛ َﺭا َﻩ ﻓِﻰ اﻟ ِّﺩ ِ‬
‫ﻛﻣﺎ ﺗﺟﺩ اﻹﺳﻼﻡ ﻳُﻌﻁﻰ ﺃﻣﺎﻛﻥ ﻋﺑﺎﺩاﺕ اﻟﺩﻳﺎﻧﺎﺕ اﻷﺧﺭﻯ ﻛﺎﻣﻝ ﻗُﺩﺳﻳﺗﻬﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ { َﻭﻟَ ْﻭ َﻻ َﺩ ْﻓ ُﻊ َّ ِ‬
‫هللا‬
‫هللا َﻛ ِﺛﻳﺭً ا}‪ 09‬اﻟﺣﺞ‪.‬‬ ‫ﺻﻠَ َﻭاﺕ َﻭ َﻣ َﺳﺎ ِﺟ ُﺩ ﻳ ُْﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ اﺳْ ُﻡ َّ ِ‬‫ﺻ َﻭا ِﻣ ُﻊ َﻭ ِﺑ َﻳﻊ َﻭ َ‬ ‫ﺽ ﻟَ ُﻬ ِّﺩ َﻣ ْ‬
‫ﺕ َ‬ ‫ﺿ ُﻬ ْﻡ ِﺑ َﺑﻌْ ٍ‬
‫ﺎﺱ َﺑﻌْ َ‬‫اﻟ َّﻧ َ‬

‫ﻓﺎﻟﻌﻼﻗﺔ ﻣﻊ ﺃﻫﻝ اﻟﺩﻳﺎﻧﺎﺕ اﻷﺧﺭﻯ ﻗﺎﺋﻣﺔ ﻋﻠﻰ اﻻﺣﺗﺭاﻡ ﻭﻟﻳﺱ ﺛﻣّﺔ ﻣﺎﻧﻊ ﻣﻥ ﺃﻥ ﻳﻛﻭﻥ ﺑﻳﻧﻧﺎ ﻭﺑﻳﻥ ﺃﻫﻝ‬
‫ِﻳﻥ ﺃُﻭ ُﺗﻭا ْاﻟ ِﻛ َﺗ َ‬
‫ﺎﺏ ﺣِﻝ ﻟَ ُﻛ ْﻡ}‪ 1‬اﻟﻣﺎﺋﺩﺓ‪ ،‬ﻭﻣﺎ‬ ‫اﻟﻛﺗﺎﺏ ﻋﻼﻗﺎﺕ ﻁﻳّﺑﺔ‪ ،‬ﻭﺗﺗﺟﻠﻰ ﺁﻳﺔ ﻋظﻳﻣﺔ ﻓﺗﻘﻭﻝ { َﻭ َﻁ َﻌﺎ ُﻡ اﻟَّﺫ َ‬
‫َﺫ َﻛ َﺭ هللا اﻟﻁﻌﺎﻡ ﺇﻻ ﻻﺣﺗﻣﺎﻝ اﻟﻠﻘﺎءاﺕ ﻭاﻟﺿﻳﺎﻓﺎﺕ‪.‬‬

‫اﻟﺟﻣﻊ اﻟﻛﺭﻳﻡ‪..‬‬

‫ﺇﻥ ﻛﺗﺎﺏ هللا ﻛﺎﻥ ﻭﻣﺎزاﻝ اﻟﺟﺎﻣﻊ ﻟألﻧﺑﻳﺎء ﻭاﻟﺻﺎﻟﺣﻳﻥ‪ ،‬ﻛﺫا ﻗﺻص اﻷﻭﻟﻳﻥ ﻭاﻵﺧﺭﻳﻥ‪ ،‬ﻭﺳﻳﺩﻧﺎ ﻋﺑﺩ‬
‫هللا ﺑﻥ ﻋﺑﺎﺱ ﺭﺿﻰ هللا ﻋﻧﻬﻣﺎ ﻳﻘﻭﻝ‪ :‬ﻟﻭ ﺿﺎﻉ ﻟﻰ ﻋﻘﺎﻝ ﺑﻌﻳﺭ ﻟﻭﺟﺩﺗﻪ ﻓﻰ ﻛﺗﺎﺏ هللا ﺗﻌﺎﻟﻰ‪.‬‬

‫ﻭﺃﺧﺭﺝ ﺃﺑﻭ اﻟﺷﻳﺦ ﻋﻥ ﺳﻳﺩﻧﺎ ﺃﺑﻭ ﻫﺭﻳﺭﺓ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻥ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﺻﻠﻭاﺕ‬
‫ﺿ َﺔ﴾‪.‬‬ ‫ﻙ َﻭ َﺗ َﻌﺎﻟَﻰ ﻟَ ْﻭ ﺃَ ْﻏ َﻔ َﻝ َﺷ ْﻳ ًﺋﺎ‪َ ،‬ﻷَ ْﻏ َﻔ َﻝ ّ‬
‫اﻟﺫﺭَّ َﺓ َﻭ ْاﻟ َﺧﺭْ َﺩﻟَ َﺔ َﻭ ْاﻟ َﺑﻌُﻭ َ‬ ‫ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﻗﺎﻝ ﴿ﺇِﻥَّ َّ َ‬
‫هللا َﺗ َﺑ َ‬
‫ﺎﺭ َ‬

‫ﻭﻳﻘﻭﻝ ﻳزﻳﺩ ﺑﻥ ﻣﻳﺳﺭﺓ‪ :‬ﻣﻥ ﺃﺭاﺩ ﺑﻌﻠﻣﻪ ﻭﺟﻪ هللا ﺗﻌﺎﻟﻰ ﺃﻗﺑﻝ هللا ﺑﻭﺟﻬﻪ ﻭﻭﺟﻭﻩ اﻟﻌﺑﺎﺩ ﺇﻟﻳﻪ‪ ،‬ﻭﻣﻥ ﺃﺭاﺩ‬
‫ﺑﻌﻠﻣﻪ ﻏﻳﺭ ﻭﺟﻪ هللا ﺻﺭﻑ هللا ﻭﺟﻬﻪ ﻭﻭﺟﻭﻩ اﻟﻌﺑﺎﺩ ﻋﻧﻪ‪.‬‬

‫ﻭﻳﻘﻭﻝ ﺳﻳﺩﻧﺎ ﺃﻧﺱ ﺃﻥ اﻟﻧﺑﻰ ﻗﺎﻝ ﴿ﺃﻻ ﺃﺧﺑﺭﻛﻡ ﺑﺄَﺟْ َﻭﺩ اﻷَﺟْ َﻭاﺩ؟ ﻗﺎﻟﻭا ﺑﻠﻰ ﻳﺎ ﺭﺳﻭﻝ هللا‪ ،‬ﻗﺎﻝ‪ :‬هللا ﺃَﺟْ َﻭﺩ‬
‫اﻷَﺟْ َﻭاﺩ‪ ،‬ﻭﺃﻧﺎ ﺃَﺟْ َﻭﺩ ﻭﻟﺩ ﺁﺩﻡ‪ ،‬ﻭﺃَﺟْ َﻭﺩ َﻣﻥ ﺑﻌﺩﻯ ﺭﺟﻝ َﻋﻠَﻡ ﻋﻠﻣﺎ ً ﻓﻧﺷﺭﻩ‪ ،‬ﻳُﺑﻌﺙ ﻳﻭﻡ اﻟﻘﻳﺎﻣﺔ ﺃُﻣّﺔ َﻭﺣْ َﺩﻩ‪،‬‬
‫ﻭﺭﺟﻝ ﺟﺎﺩ ﺑﻧﻔﺳﻪ ﻓﻰ ﺳﺑﻳﻝ هللا ﺣﺗﻰ ﻗُﺗِﻝ﴾‪.‬‬

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‫ﻭﻗﺩ ﻗﻳﻝ‪( :‬زﻟّﺔ اﻟﻌﺎﻟﻡ ﻣﺿﺭﻭﺏ ﺑﻬﺎ اﻟﻁﺑﻝ ﻭزﻟّﺔ اﻟﺟﺎﻫﻝ ﻳُﺧﻔﻳﻬﺎ اﻟﺟﻬﻝ) ﻭﺃﺧﺭﺝ اﺑﻥ ﺃﺑﻰ ﺷﻳﺑﺔ ﻓﻰ‬
‫اﻁﻠُﺑُﻭا ْاﻟﻌ ِْﻠ َﻡ َﻁﻠَﺑًﺎ َﻻ َﻳﺿُﺭ ِﺑ ْﺎﻟ ِﻌ َﺑﺎ َﺩﺓِ‪َ ،‬ﻭ ْ‬
‫اﻁﻠُﺑُﻭا ْاﻟ ِﻌ َﺑﺎ َﺩ َﺓ َﻁﻠَﺑًﺎ َﻻ َﻳﺿُﺭ ِﺑ ْﺎﻟﻌ ِْﻠ ِﻡ‪َ ،‬ﻓﺈِﻥَّ‬ ‫ﻣﺻﻧﻔﻪ ﻋﻥ اﻟﺣﺳﻥ ﻗﺎﻝ‪ْ :‬‬
‫ﺎﻥ َﻣﺎ ُﻳ ْﻔﺳِ ُﺩ ﺃَ ْﻛ َﺛ َﺭ ِﻣﻣَّﺎ ﻳُﺻْ ﻠِ ُﺢ‪.‬‬
‫َﻣﻥْ َﻋﻣ َﻝ ِﺑ َﻐﻳ ِْﺭ ﻋِ ْﻠ ٍﻡ‪َ ،‬ﻛ َ‬

‫ﻓﺎﻟﻌﻠﻭﻡ ﺃﻗﻔﺎﻝ ﻭاﻷﺳﺋﻠﺔ ﻣﻔﺎﺗﻳﺣﻬﺎ‪ ،‬ﻛﻣﺎ ﻗﺎﻝ ﺧﻠﻳﻝ اﻟﺭﺣﻣﻥ ﻋﻠﻳﻪ اﻟﺳﻼﻡ‪.‬‬

‫ﻭزﺑﻭﺭ ﺳﻳﺩﻧﺎ ﺩاﻭﺩ‪ ،‬ﻭﺇﻧﺟﻳﻝ ﺳﻳﺩﻧﺎ ﻋﻳﺳﻰ ﻭﺳﺑﻘﻬﻡ ﺑﺻﺣﻑ‬ ‫ﻓﺎﻹﻣﺎﻡ اﻟﻣﺑﻳﻥ ﺣﻭﻯ ﺗﻭﺭاﺓ ﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ َ‬
‫اﻟﺧﻠﻳﻝ ﻋﻠﻳﻬﻡ اﻟﺳﻼﻡ ﺃﺟﻣﻌﻳﻥ‪ ،‬ﻟﻘﺩ ﻗﺎﻡ ﻋﻠﻰ ﺣﻔظ اﻟﻛﺗﺏ اﻟﺳﻣﺎﻭﻳﺔ ﻣﻥ اﻟﺗﺣﺭﻳﻑ‪ ،‬ﻷﻧﻬﺎ ﺇﻟَﻬﻳﺔ ﺟﻣﻌﺕ‬
‫ﻓﺄﻭﻓﺕ‪ ،‬ﻟﺫﻟﻙ ﻛﺎﻥ اﻹﺳﻼﻡ اﻟﺧﺎﺗﻡ اﻟﻣُﺗﻣﻡ ﻟﻣﺎ ﺳﺑﻕ‪ ،‬ﻟﻳﺱ ﻫﺫا ﻓﺣﺳﺏ ﺑﻝ ﻧﺟﺩ ﺑﻌﺿﺎ ً ﻣﻥ ﺳ َُﻭ ِﺭﻩ َﺣ َﻭ ْ‬
‫ﺕ‬
‫ﺃﺳﻣﺎء اﻷﻧﺑﻳﺎء ﻣﺛﻝ ﺳﻭﺭﺓ اﻷﻧﻌﺎﻡ‪ ،‬ﺑﻝ ﻭ ُﺳﻣّﻳﺕ ﺑﻌﺽ ﺳ َُﻭ ِﺭﻩ ﺑﺄﺳﻣﺎء اﻷﻧﺑﻳﺎء‪.‬‬

‫ﻭﺇﺫا ﺃﻣﻌ ّﻧﺎ اﻟﻧظﺭ ﺃﻛﺛﺭ ﻧﺟﺩﻩ ﺃﻟﻘﻰ اﻟﺿﻭء ﻋﻠﻰ ﻗﺻﺔ ﺳﻳﺩﻧﺎ ﻳﻭﺳﻑ ﻋﻠﻳﻪ اﻟﺳﻼﻡ‪ ،‬ﺣﺗﻰ ﺃﻧﻪ ﺟﻣﻌﻬﺎ ﻣﺭّﺓ‬
‫ﻭاﺣﺩﺓ ﻷﻧﻬﺎ ﺗﺣﻭﻯ ﻓﻰ ﺑﺎﻁﻧﻬﺎ ﻗﺻﺔ اﻟﺳﻳﺭ ﺇﻟﻰ هللا ﺗﻌﺎﻟﻰ‪ ،‬ﻛﻣﺎ ﺳﺑﻕ ﻭﺗﻌﺭﺽ ﻟﻛﺭﻳﻡ ُﺧﻠُﻕ اﻟﺣﺑﻳﺏ‪ ،‬ﻛﺫا‬
‫اﺳﺗﻘﺑﺎﻝ اﻟﺭﺏ اﻟﺭﺣﻳﻡ ﻟﺑﻌﺛ ِﺔ ﺳﻳﺩ اﻷﻭﻟﻳﻥ ﻭاﻵﺧﺭﻳﻥ ﻓﻰ ﺭﺣﻠﺔ اﻟﻣﻌﺭاﺝ ﻭﺳﺑﻘﻬﺎ اﻹﺳﺭاء اﻟﻌظﻳﻡ‪.‬‬

‫ﻟﻘﺩ ﻗﺎﻡ اﻟﻘﺭﺁﻥ ﻋﻠﻰ ﺟﻣﻊ ﺷﻣﻝ ﻣﺧﺗﻠﻑ اﻟﻁﻭاﺋﻑ اﻟﻣﻧﺗﻣﻳﺔ ﺇﻟﻰ اﻹﺳﻼﻡ ﻣﻬﻣﺎ اﺧﺗﻠﻔﺕ ﺁﺭاءﻫﺎ ﺑﺻﻭﺭ ٍﺓ ﺃﻭ‬
‫ﺑﺄُﺧﺭﻯ‪.‬‬

‫ﻭﻋﻠّﻣﻧﺎ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﻣﺣﺑﺔ ﻭاﺣﺗﺭاﻡ ﺃﺻﺣﺎﺏ اﻟﺭﺳﻭﻝ اﻟﻛﺭﻳﻡ ﻭﻋﺩﻡ اﻟﺧﻭﺽ ﻓﻳﻬﻡ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻡ‬
‫ﺳﺎﺩاﺗﻧﺎ اﻟﻛﺭاﻡ ﺃﺑﻰ ﺑﻛﺭ ﻭﻋﻣﺭ ﻭﻋﺛﻣﺎﻥ ﻭﻋﻠﻰ ﺭﺿﻭاﻥ هللا ﻋﻠﻳﻬﻡ ﺃﺟﻣﻌﻳﻥ‪ ،‬ﻭﺃﺣﻭﺝ ﻣﺎ ﻳﻛﻭﻥ ﺇﻟﻳﻪ اﻟﻣﺭء‬
‫ﻟﺩﻳﻧﻪ ﻓﻰ ﻫﺫﻩ اﻷﻳﺎﻡ ﻣﺛﻝ ﻫﺫﻩ اﻟﺗﻌﺎﻟﻳﻡ‪ ،‬ﻓﻛﺛﻳﺭاً ﻣﺎ ﺗﺟﺩ َﻣﻥ ﻳﻌﺗﺭﺽ ﺃﻭ ﻳﻧﺗﻘﺩ ﻋﻠﻰ ﺃﻗﻭاﻡ ﻗﺎﻝ ﻓﻳﻬﻡ اﻟﺣﺑﻳﺏ‬
‫ﺕ اﻟﻧﺟُﻭ ُﻡ َﻓﺄ َ ْﻣﺳِ ُﻛﻭا‪َ ،‬ﻭﺇِ َﺫا ُﺫﻛ َِﺭ ْاﻟ َﻘ َﺩ ُﺭ َﻓﺄ َ ْﻣﺳِ ُﻛﻭا﴾ ﻓﺈﻥ‬
‫اﻟﻣﺻﻁﻔﻰ ﴿ﺇِ َﺫا ُﺫﻛ َِﺭ ﺃَﺻْ َﺣ ِﺎﺑﻰ َﻓﺄ َ ْﻣﺳِ ُﻛﻭا‪َ ،‬ﻭﺇِ َﺫا ُﺫﻛ َِﺭ ِ‬
‫ﻛﺎﻥ ﻳﺟﻬﻝ ﻏﻳﺭﻛﻡ ﻻ ﺗﺟﻬﻠﻭا‪ ،‬ﻷﻧﻪ ﻟﻳﺱ ﻣﻥ اﻟﻣﺳﺎﻍ ﻟﻠﻣﺭﻳﺩ ﺃﻥ ﻳﺗﺣﻭﻝ ﻋﻣﺎ ﺃﺭﺷﺩ ﺇﻟﻳﻪ ﺷﻳﺧﻪ‪ ،‬ﻭﻳﻠﺟﺄ‬
‫ﻟإلﺳﺗﺷﻬﺎﺩ ﺑﻣﻥ ﻳﺗﻁﺎﻭﻟﻭﻥ ﺑﺎﻟﻘﻭﻝ ﺃﻭ اﻟﻔﻌﻝ ﻋﻠﻰ ﺃﺻﺣﺎﺏ ﺳﻳﺩﻧﺎ ﺭﺳﻭﻝ هللا‪ ،‬ﻓﻠﻛﻝ ﻗﻭﻡ ﻓﻰ اﻟﻣﻭاﺭﺩ‬
‫ﻣﺷﺭﺏ‪ ،‬ﻭﻟﻛﻝ ﻗﻭﻡ ﻗﺩﻭﺓ‪ ،‬ﻣﻥ ﻳﻘﺗﺩﻯ؟!‬

‫ﺃﻳﻬﺎ اﻷﺣﺑﺎﺏ‪..‬‬

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‫ﺗﻌﻠَّﻣﻭا اﻟﻌﻠﻡ ﻓﺈﻥ ﺗﻌﻠّﻡ اﻟﻌﻠﻡ ﺧﺷﻳﺔ‪ ،‬ﻭﻁﻠﺑﻪ ﻋﺑﺎﺩﺓ‪ ،‬ﻭﻣﺩاﺭﺳﺗﻪ ﺗﺳﺑﻳﺢ‪ ،‬ﻭاﻟﺑﺣﺙ ﻋﻧﻪ ﺟﻬﺎﺩ‪ ،‬ﻭﺗﻌﻠﻳﻣﻪ‬
‫ﺻﺩﻗﺔ‪ ،‬ﻭﻫﻭ اﻷﻧﻳﺱ ﻓﻰ اﻟﻭﺣﺩﺓ‪ ،‬ﻭاﻟﺻﺎﺣﺏ ﻓﻰ اﻟﺧﻠﻭﺓ‪ ،‬ﻭاﻟﺩﻟﻳﻝ ﻓﻰ اﻟﺳﺭاء ﻭاﻟﺿﺭاء‪ ،‬ﻭاﻟﻭزﻳﺭ ﻋﻧﺩ‬
‫اﻷﺧﻼء‪ ،‬ﻭاﻟﻘﺭﻳﻥ ﻋﻧﺩ اﻟﻘﺭﻧﺎء‪ ،‬ﻭﻣﻧﺎﺭ ﺳﺑﻳﻝ اﻟﺟﻧﺔ‪.‬‬

‫ﺟﺎء ﺭﺟﻝ ﺇﻟﻰ ﺳﻳﺩﻧﺎ ﻣﻌﺎﺫ ﺑﻥ ﺟﺑﻝ ﻭﻗﺎﻝ‪ :‬ﺃﺧﺑﺭﻧﻰ ﻋﻥ ﺭﺟﻠﻳﻥ ﺃﺣﺩﻫﻣﺎ ﻣﺟﺗﻬﺩ ﻓﻰ اﻟﻌﺑﺎﺩﺓ ﻛﺛﻳﺭ اﻟﻌﻣﻝ‬
‫ﻗﻠﻳﻝ اﻟﺫﻧﻭﺏ ﺇﻻ ﺃﻧﻪ ﺿﻌﻳﻑ اﻟﻳﻘﻳﻥ؟‬

‫ﻓﻘﺎﻝ ﺳﻳﺩﻧﺎ ﻣﻌﺎﺫ‪ :‬ﻟﻳﺣﺑﻁﻥ ﺷﻛﻪ ﺑﺭ ﺃﻋﻣﺎﻟﻪ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻓﺄﺧﺑﺭﻧﻰ ﻋﻥ ﺭﺟﻝ ﻗﻠﻳﻝ اﻟﻌﻣﻝ ﺇﻻ ﺃﻧﻪ ﻗﻭﻯ اﻟﻳﻘﻳﻥ؟‬

‫ﻓﺳﻛﺕ ﺳﻳﺩﻧﺎ ﻣﻌﺎﺫ‪.‬‬

‫ﻓﻘﺎﻝ اﻟﺭﺟﻝ‪ :‬ﻭهللا ﻟﺋﻥ ﺃﺣﺑﻁ ﺷﻙ اﻷﻭﻝ ﻋﻣﻠﻪ‪ ،‬ﻟﻳﺣﻁﻥ ﻳﻘﻳﻥ ﻫﺫا ﺫﻧﻭﺑﻪ ﻛﻠﻬﺎ‪ .‬ﻓﺄﺧﺫ ﺳﻳﺩﻧﺎ ﻣﻌﺎﺫ ﺑﻳﺩﻩ‬
‫ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺕ ﺃﻓﻘﻪ ﻣﻥ ﻫﺫا‪.‬‬

‫ﻭﺃﺧﺭﺝ اﻹﻣﺎﻡ ﺃﺣﻣﺩ ﻓﻰ اﻟﻣﺳﻧﺩ ﻋﻥ ﺃﺑﻰ ﺳﻌﻳﺩ ﻗﺎﻝ ﺃﻥ اﻟﻧﺑﻰ ﻗﺎﻝ‪:‬‬

‫اﺝ ﻳ ُْز ِﻫ ُﺭ‪َ .‬ﻭ َﻗ ْﻠﺏ ﺃَ ْﻏﻠَﻑُ َﻣﺭْ ﺑُﻭﻁ َﻋﻠَﻰ ﻏِ ﻼَ ِﻓ ِﻪ‪َ .‬ﻭ َﻗ ْﻠﺏ َﻣ ْﻧ ُﻛﻭﺱ‪.‬‬ ‫ْ‬ ‫ْ َ‬ ‫َ‬ ‫ْ ُ‬
‫﴿اﻟﻘُﻠﻭﺏُ ﺃﺭْ َﺑ َﻌﺔ‪َ :‬ﻗﻠﺏ ﺃﺟْ َﺭ ُﺩ ﻓِﻳ ِﻪ ﻣِﺛ ُﻝ اﻟﺳ َِّﺭ ِ‬
‫َﻭ َﻗ ْﻠﺏ ﻣُﺻْ َﻔﺢ‪:‬‬

‫َ‬
‫َﻓﺄَﻣَّﺎ ْاﻟ َﻘ ْﻠﺏُ اﻷﺟْ َﺭ ُﺩ‪َ :‬ﻓ َﻘ ْﻠﺏُ ْاﻟﻣ ُْﺅﻣ ِ‬
‫ِﻥ ﺳِ َﺭا ُﺟ ُﻪ ﻓِﻳ ِﻪ ُﻧﻭ ُﺭﻩُ‪.‬‬

‫َﻭﺃَﻣَّﺎ ْاﻟ َﻘ ْﻠﺏُ اﻷَ ْﻏﻠَﻑُ ‪َ :‬ﻓ َﻘ ْﻠﺏُ ْاﻟ َﻛﺎﻓ ِِﺭ‪.‬‬

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 ‫ﺭﻑ ُﺛ َّﻡ ﺃَ ْﻧ َﻛ َﺭ‪.‬‬
‫َﻭﺃَﻣَّﺎ ْاﻟ َﻘ ْﻠﺏُ ْاﻟ َﻣ ْﻧ ُﻛﻭﺱُ ‪َ :‬ﻓ َﻘ ْﻠﺏُ ْاﻟ ُﻣ َﻧﺎﻓ ِِﻕ َﻋ َ‬

‫ﺎﻥ ﻓِﻳ ِﻪ َﻛ َﻣ َﺛ ِﻝ ْاﻟ َﺑ ْﻘﻠَﺔِ‪َ ،‬ﻳﻣُﺩ َﻫﺎ ْاﻟ َﻣﺎ ُء‬ ‫َ‬
‫اﻹﻳ َﻣ ِ‬ ‫َﻭﺃﻣَّﺎ ْاﻟ َﻘ ْﻠﺏُ ْاﻟﻣُﺻْ َﻔ ُﺢ‪َ :‬ﻓ َﻘ ْﻠﺏ ِﻓﻳ ِﻪ ﺇِﻳ َﻣﺎﻥ َﻭ ِﻧ َﻔﺎﻕ ‪-‬ﻭاﻟﻌﻳﺎﺫ ﺑﺎهلل‪َ -‬ﻓ َﻣ َﺛ ُﻝ ِ‬
‫ﺕ‬ ‫ﺕ َﻋﻠَﻰ اﻷ ُ ْﺧ َﺭﻯ َﻏﻠَ َﺑ ْ‬ ‫ﺎﻕ ﻓِﻳ ِﻪ َﻛ َﻣ َﺛ ِﻝ ْاﻟﻘُﺭْ َﺣﺔِ‪َ ،‬ﻳﻣُﺩ َﻫﺎ ْاﻟ َﻘ ْﻳ ُﺢ َﻭاﻟ َّﺩ ُﻡ‪َ ،‬ﻓﺄَﻯ ْاﻟ َﻣ َّﺩ َﺗﻳ ِ‬
‫ْﻥ َﻏﻠَ َﺑ ْ‬ ‫َّ‬
‫اﻟﻁﻳِّﺏُ ‪َ ،‬ﻭ َﻣ َﺛ ُﻝ اﻟ ِّﻧ َﻔ ِ‬
‫َﻋﻠَ ْﻳ ِﻪ﴾‪.‬‬

‫ﺃﻳﻬﺎ اﻟﻛﺭاﻡ‪..‬‬

‫ﻭﻥ َﻭ َﻣﺎ ُﺗ ْﻧ ِﻔﻘُﻭا ﻣِﻥْ َﺷﻰْ ٍء َﻓﺈِﻥَّ َّ َ‬

‫هللا ِﺑ ِﻪ‬ ‫ﻳﻘﻭﻝ اﻟﺣﻕ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ [ﻟَﻥْ َﺗ َﻧﺎﻟُﻭا ْاﻟ ِﺑﺭَّ َﺣ َّﺗﻰ ُﺗ ْﻧ ِﻔﻘُﻭا ِﻣﻣَّﺎ ُﺗﺣِﺑ َ‬
‫َﻋﻠِﻳﻡ]‪ 01‬ﺁﻝ ﻋﻣﺭاﻥ‪ ،‬ﻟﻘﺩ ﺟﻣﻌﺕ اﻵﻳﺔ ﺑﻳﻥ اﻟﺑﺭ (ﺃﻯ ﺩﺭﺟﺔ اﻷﺑﺭاﺭ) ﻭﺑﻳﻥ اﻟﻌﻁﺎء‪ ،‬ﺃﻥ ﺗﻌﻁﻰ ﻣﻣّﺎ‬
‫ﺗﺣﺏ‪ ،‬ﻭﺃﻥ ﺗﺣﺭﻡ ﻧﻔﺳﻙ ﻣﻥ ﺷﻰء ﺗﺗﻌﻠّﻕ ﺑﻪ‪ ،‬ﻓﺗﻌﻁﻳﻪ ﻹﻧﺳﺎﻥ ﺁﺧﺭ‪ ،‬ﻟﺗﻌﻳش اﻹﺳﻼﻡ ﺑﻛ ّﻝ ﺭﺣﺎﺑﺗﻪ‪ ،‬ﻓﻼ‬
‫ﻳﻧﺑﻐﻰ ﻟﻠﻣﺳﻠﻡ ﺃﺩاء اﻟﻌﺑﺎﺩاﺕ ﻣﻥ ﺻﻼﺓ ﻭﺻﻭﻡ ﻭﻏﻳﺭﻫﻡ ﺑﺻﻭﺭﺓ ﻓﺭﺩﻳّﺔ ﺑﻌﻳﺩاً ﻋﻥ ﺷﺋﻭﻥ اﻟﻣﺟﺗﻣﻊ‪ ،‬ﺑﻝ‬
‫ﻋﻠﻳﻪ ﺃﻥ ﻳﻛﻭﻥ ﻓﻌّﺎﻻً ﻓﻰ ﻣﺣﻳﻁﻪ‪ ،‬ﻣﻔﻳﺩاً ﻟﻐﻳﺭﻩ‪ ،‬ﻣﻌﺎﻭﻧﺎ ً ﻓﻰ ﻧﺷﺭ اﻟﺧﻳﺭ‪ ،‬ﻭﻣﺳﺎﻫﻣﺎ ً ﻓﻰ ﻗﻭّ ﺓ ﻣﺟﺗﻣﻌﻪ؛ ﻓﻼ‬
‫ﻭﺟﻭﺩ ﻟألﻧﺎﻧﻳّﺔ ﻭاﻟﺑﺧﻝ ﻓﻰ ﺷﺧﺻﻳّﺔ اﻟﻣﺳﻠﻡ اﻟﻣﻠﺗزﻡ‪.‬‬

‫ﺇﻥ اﻹﻧﻔﺎﻕ ﻳُﻣﺛﻝ ﺭﻭﺡ اﻟﻌﻁﺎء ﻟﻳﺱ ﻋﻠﻰ ﺻﻌﻳﺩ اﻟﺗﻛﺎﻓﻝ اﻹﺟﺗﻣﺎﻋﻰ ﻓﺣﺳﺏ‪ ،‬ﺑﻝ ﺣﺗﻰ ﻋﻠﻰ ﺻﻌﻳﺩ‬
‫اﻟﺑﻧﺎء اﻟﺭﻭﺣﻰ ﻟإلﻧﺳﺎﻥ اﻟﻣﻧﻔﻕ اﻟﺫﻯ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﺃﻥ ﻳﺗﺻ ّﺩﻕ ﺣﺗﻰ ﻳﺣﺻﻝ ﻋﻠﻰ اﻟﻘﺭﺏ ﻣﻥ هللا ﺳﺑﺣﺎﻧﻪ‬
‫ﻭﺗﻌﺎﻟﻰ ﻭاﻟﺑﺭﻛﺔ ﻓﻰ ﻫﺫﻩ اﻟﺣﻳﺎﺓ‪ ،‬ﻭﻋﻠﻳﻧﺎ ﺃﻥ ﻧﺳﻌﻰ ﻟﺗﺣﺻﻳﻝ ﻫﺫا اﻟﺟﺎﻧﺏ‪ ،‬ﻟﻣﺎ ﻟﻠﺻّﺩﻗﺔ ﻣﻥ ﺁﺛﺎﺭ ﻓﻰ‬
‫اﻟﻣﺗﺻ ّﺩﻕ ﻓﻰ اﻟﺩﻧﻳﺎ‪ ،‬ﻭﺣﺗﻰ اﻵﺧﺭﺓ‪ ،‬ﻭﺟﺩﻳﺭ ﺑﻧﺎ ﺃﻥ ﻧﻔﺭﻕ ﺑﻳﻥ ﻣﻥ ﻳﻧﻔﻕ ﺑﺩﺭاﻳﺔ ﻛﺎﻣﻠﺔ ﻷﻫﻣﻳﺔ اﻹﻧﻔﺎﻕ ﻣﻥ‬
‫ﻏﻳﺭﻩ‪ ،‬ﻓﺎﻷﻭﻝ ﻳﻭﻟﻰ اﻹﻧﻔﺎﻕ ﻛ ّﻝ اﻫﺗﻣﺎﻣﻪ ﻭﻳﺳﻌﻰ ﺇﻟﻳﻪ ﺑﻛ ّﻝ ﺟﻬﺩﻩ؛ ﺑﺎﻋﺗﺑﺎﺭﻩ ﻣظﻬﺭ اﻹﺧﻼص هلل ﺗﻌﺎﻟﻰ‪،‬‬
‫ﻭﻥ ﻗُ ْﻝ َﻣﺎ ﺃَ ْﻧ َﻔ ْﻘ ُﺗ ْﻡ ﻣِﻥْ َﺧﻳ ٍْﺭ َﻓﻠ ِْﻠ َﻭاﻟِ َﺩﻳ ِ‬
‫ْﻥ‬ ‫ﻭاﻟﺷﻛﺭ ﻟﻧﻌﻣﺎﺋﻪ اﻟﺗﻰ ﻻ ُﺗﺣﺻﻰ‪ ،‬ﻗﺎﻝ هللا ﺗﻌﺎﻟﻰ [ َﻳﺳْ ﺄَﻟُﻭ َﻧ َ‬
‫ﻙ َﻣﺎ َﺫا ُﻳ ْﻧ ِﻔﻘُ َ‬
‫هللا ِﺑ ِﻪ َﻋﻠِﻳﻡ]‪ 121‬اﻟﺑﻘﺭﺓ‪.‬‬ ‫ﻳﻝ َﻭ َﻣﺎ َﺗ ْﻔ َﻌﻠُﻭا ﻣِﻥْ َﺧﻳ ٍْﺭ َﻓﺈِﻥَّ َّ َ‬
‫ْﻥ اﻟﺳ َِّﺑ ِ‬
‫ِﻳﻥ َﻭاﺑ ِ‬ ‫َﻭ ْاﻷَ ْﻗ َﺭ ِﺑ َ‬
‫ﻳﻥ َﻭ ْاﻟ َﻳ َﺗﺎ َﻣﻰ َﻭ ْاﻟ َﻣ َﺳﺎﻛ ِ‬

‫ﻳﺳﺗﺣﻕ اﻟﻭﻗﻭﻑ ﻋﻧﺩﻩ؛ ﻭﻟﻧﺎ ﻫﻧﺎ ﻭﻗﻔﺔ ﻓﻠﻧﺗﺳﺎﺋﻝ‪ :‬ﻣﺎ ﻫﻭ ﻭﺟﻪ‬ ‫ّ‬ ‫ﻭﺻﻑ اﻟﻘﺭﺁﻥ ﻟإلﻧﻔﺎﻕ ﺑﺎﻟﺧﻳﺭ ﺃﻣﺭ‬ ‫َ‬ ‫ﺇﻥّ‬
‫اﻟﺧﻳﺭ؟ ﻭﻛﻳﻑ ﻳﻛﻭﻥ؟ ﻗﺩ ﻧﺳﺗﻭﺣﻰ ﻣﻥ ﺫﻟﻙ‪ ،‬ﺃﻥّ ﻣﺎﻫﻳﺔ اﻟﻧﻔﻘﺔ ﻟﻳﺳﺕ ﻣﻬﻣﺔ‪ ،‬ﻓﻘﺩ ﺗﻛﻭﻥ ﻣﺎﻻً ﺃﻭ ﻁﻌﺎﻣﺎ ً ﺃﻭ‬
‫ﻛﺳﻭﺓ‪ ،‬ﺃﻭ ﻏﻳﺭﻫﺎ‪ ،‬ﻟﻛﻥّ اﻟﻣﻬ ّﻡ ﻫﻭ ﻛﻳﻑ ﻧﻭ ّزﻋﻬﺎ‪ ،‬ﻭﻛﻳﻑ ﻧﺳﺗﺛﻣﺭﻫﺎ اﺟﺗﻣﺎﻋ ّﻳﺎً‪ ،‬ﺑﺄﻥ ﻳﺳﺗﻔﻳﺩ ﻣﻧﻬﺎ اﻟﻧﺎﺱ‬
‫ﺗﻣﺛﻝ ﺣﺎﺟﺔ اﻟ ّﻧﺎﺱ؛ ﺑﺎﻋﺗﺑﺎﺭ ﺃﻥّ اﻟﻌﻁﺎء‬ ‫ﺑﺗﻠﺑﻳﺔ ﺣﺎﺟﺎﺗﻬﻡ ﻭﺗﺣﻘﻳﻕ ﺃﻫﺩاﻓﻬﻡ‪ ،‬ﻣﻥ ﺃﻯ ﻧﻭﻉ ﻣﻥ اﻷﻧﻭاﻉ اﻟﺗﻰ ّ‬
‫ﻭﻥ َﻭ َﻳﺄْ ُﻣﺭ َ‬
‫ُﻭﻥ اﻟ َّﻧ َ‬
‫ﺎﺱ‬ ‫ﺎﻥ ﻣ ُْﺧ َﺗ ًﺎﻻ َﻓ ُﺧﻭﺭً ا ‪ ،‬اﻟَّﺫ َ‬
‫ِﻳﻥ َﻳﺑ َْﺧﻠُ َ‬ ‫هللا َﻻ ُﻳﺣِﺏ َﻣﻥْ َﻛ َ‬ ‫ﺗﺟﺳﻳﺩاً ﻟﻠﺧﻳﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ [ﺇِﻥَّ َّ َ‬
‫ﻳﻥ َﻋ َﺫاﺑًﺎ ﻣ ُِﻬﻳ ًﻧﺎ]‪ 11‬اﻟﻧﺳﺎء‪ ،‬ﻗﻳﻝ اﻟﻣﺧﺗﺎﻝ‬ ‫هللا ُ ﻣِﻥْ َﻓﺿْ ﻠِ ِﻪ َﻭﺃَﻋْ َﺗ ْﺩ َﻧﺎ ﻟ ِْﻠ َﻛﺎﻓ ِِﺭ َ‬
‫ُﻭﻥ َﻣﺎ ﺁ َﺗﺎ ُﻫ ُﻡ َّ‬
‫ِﺑ ْﺎﻟﺑ ُْﺧ ِﻝ َﻭ َﻳ ْﻛ ُﺗﻣ َ‬

‫‪199‬‬
‫ﻭﻣﺎﻝ ﻭﺟﺎﻩ‪ ،‬ﻭﺻﻔﺗﻰ اﻟﺑﺧﻝ ﻭاﻟﺗﻛﺑﺭ ﺗﻣﻧﻌﺎﻥ اﻹﻧﺳﺎﻥ ﻣﻥ اﻻﻧﻔﺗﺎﺡ‬
‫ٍ‬ ‫ﻋﻠﻡ‬
‫اﻟﻔﺧﻭﺭ‪ :‬ﻛﻝ ﻣﻌﺟﺏ ﺑﻧﻔﺳﻪ ﻣﻥ ٍ‬
‫ﻋﻠﻰ اﻟﻔﺋﺎﺕ اﻟﻣﺣﺭﻭﻣﺔ ﻓﻰ اﻟﻣﺟﺗﻣﻊ‪ ،‬ﻭﺗﻭﺣﻳﺎﻥ ﺇﻟﻳﻪ ﺑﺎﻟﺣﺭص ﻋﻠﻰ ﻣﺎﻟﻪ اﻟﺫﻯ ﺃﻭﺻﻠﻪ ﺇﻟﻰ ﻫﺫﻩ اﻟﻣﻛﺎﻧﺔ‪.‬‬

‫ﻭاﻋﻠﻡ ﻭﻓﻘﻧﺎ هللا ﻭﺇﻳﺎﻙ ﺃﻥ ﻣﺎ ﺗﺷﻳﺭ ﺇﻟﻳﻪ اﻵﻳﺔ اﻟﻛﺭﻳﻣﺔ‪ :‬ﺃﻥ ﺗﻌﻳش ﺇﻧﺳﺎﻧﻳّﺗﻙ‪ ،‬ﺑﻣﻌﻧﻰ ﺃﻥ ﺗﻌﻳش ﻣﻊ‬
‫اﻵﺧﺭﻳﻥ ﺁﻻﻣﻬﻡ ﻭﻫﻣﻭﻣﻬﻡ‪ ،‬ﻭﺗﺳﻌﻰ ﺇﻟﻰ ﺗﻠﺑﻳﺔ ﺣﺎﺟﺎﺗﻬﻡ ﺑﻧﻔﺳﻙ ﻭﻣﺎﻟﻙ ﻣﺎ اﺳﺗﻁﻌﺕ‪ ،‬ﻭﺇﻻ ﺳﻭﻑ ﺗﻘﻊ ﻓﻰ‬
‫ﺩاﺋﺭﺓ اﻟﺗﻛﺑّﺭ ﻭاﻟﺑﺧﻝ‪ ،‬ﻭﺗﻛﻭﻥ ﻣﻣّﻥ ﻻ ﻳﺣﺑّﻬﻡ هللا ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺟﻭﺩ اﻟﺭﺟﻝ ﻳﺣﺑﺑﻪ ﺇﻟﻰ ﺃﺿﺩاﺩﻩ‪ ،‬ﻭﺑﺧﻠﻪ ﻳﺑﻐﺿﻪ‬
‫ﺇﻟﻰ ﺃﻭﻻﺩﻩ‪ ،‬ﻓﻘﺩ ﻭﺭﺩ ﻋﻥ اﻹﻣﺎﻡ ﻋﻠﻰ ﻛﺭﻡ هللا ﻭﺟﻬﻪ ﺃﻧﻪ ﻗﺎﻝ (ﻣﻥ ﺟﺎﺩ ﺳﺎﺩ‪ ،‬ﻭﻣﻥ ﺑﺧﻝ ﺫﻝ)‪.‬‬

‫ﻓﻳﺟﺏ ﻋﻠﻳﻧﺎ اﻟﺗﺧﻔﻳﻑ ﻣﻥ ﻣﻌﺎﻧﺎﺓ اﻷﻳﺗﺎﻡ ﻭاﻟﻔﻘﺭاء ﻭاﻟﻌﺟزﺓ ﻭاﻟﻣﺳﺎﻛﻳﻥ ﺑﺎﻟﻣﺩاﻭﻣﺔ ﻋﻠﻰ اﻟﺻﺩﻗﺔ‪،‬‬
‫ﻭﺗﺭﺑﻳﺔ ﺻﻐﺎﺭﻧﺎ ﻋﻠﻰ ﺣُﺏّ اﻟﻌﻁﺎء ﻭاﻹﻧﻔﺎﻕ ﻓﻰ ﺳﺑﻳﻝ هللا‪ ،‬ﺣﺗﻰ ﻧﺑﻧﻰ ﺟﻳﻼً ﻭاﻋﻳﺎ ً ﻣُﺣ ّﺑﺎ ً ﻋﻁﻭﻓﺎ ً ﻭﻣِﻌﻁﺎ ًء‬
‫ﻓﻰ ﻫﺫﻩ اﻟﺣﻳﺎﺓ‪.‬‬

‫ﺃﻳﻬﺎ اﻷﺧﻭﺓ ﻭاﻷﺧﻭاﺕ‪..‬‬

‫ﻋﻠﻰ ﺻﻌﻳﺩ اﻟﺗﺻﻭﻑ ﻭاﻟﺻﻭﻓﻳﺔ ﻧﺟﺩ اﻟﻣﺣﺑﺔ ﺃﺭﺧﺕ ﺃﺳﺗﺎﺭﻫﺎ ﻋﻠﻰ ﺭﺅﻭﺱ اﻟﻣﺣﺑﻳﻥ ﻭﻓﺭﺣﺕ ﺑﻘﻭﻝ‬
‫ظﺭْ ﺃَ َﺣ ُﺩ ُﻛ ْﻡ َﻣﻥْ ﻳ َُﺧﺎﻟِ ْﻝ﴾ ﻭﺗﺗﺟﻠﻰ اﻟﻣﺣﺑﺔ ﻓﻰ ﺻﻭﺭﺓ ﻣﻥ ﺃﻋظﻡ‬ ‫ِﻳﻥ َﺧﻠِﻳﻠِ ِﻪ َﻓ ْﻠ َﻳ ْﻧ ُ‬
‫ﺳﻳﺩ اﻟﻣﺭﺳﻠﻳﻥ ﴿ ْاﻟ َﻣﺭْ ُء َﻋﻠَﻰ ﺩ ِ‬
‫ﺻﻭﺭﻫﺎ ﻋﻧﺩﻣﺎ ﻗﺎﻡ اﻟﺣﺑﻳﺏ اﻟﻣﺣﺑﻭﺏ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ ﻋﻠﻰ اﻟﻣﻧﺑﺭ ﺧﻁﻳﺑﺎ ً ﻭﻳﺩﺧﻝ ﺭﺟﻝ‬
‫اﻟﻣﺳﺟﺩ ﻓﻳﻘﻭﻝ‪ :‬ﻳﺎ ﺭﺳﻭﻝ هللا ﻣﺗﻰ اﻟﺳﺎﻋﺔ؟ ﻭﻳﺷﻳﺭ ﺇﻟﻳﻪ اﻟﺻﺣﺎﺑﺔ ﺃﻥ ﻳﺳﻛﺕ‪ ،‬ﻭﻳﻛﺭﺭ اﻟﺳﺎﺋﻝ ﺳﺅاﻟﻪ ﻣ ّﺭﺓ‬
‫ﺗﻠﻭ اﻷﺧﺭﻯ ﺣﺗﻰ ﻳﺟﻳﺑﻪ ﺟﺎﺑﺭ اﻟﺧﻭاﻁﺭ ﺑﻘﻭﻟﻪ‪ :‬ﻣﺎﺫا ﺃﻋﺩﺩﺕ ﻟﻬﺎ؟ ﻓﻳﻘﻭﻝ اﻟﺭﺟﻝ‪ :‬ﺣﺏ هللا ﻭﺭﺳﻭﻟﻪ‪،‬‬
‫ِﻳﻥ ﺃَ ْﻧ َﻌ َﻡ َّ‬
‫هللاُ‬ ‫هللا َﻭاﻟﺭَّ ﺳُﻭ َﻝ َﻓﺄُﻭﻟَ ِﺋ َ‬
‫ﻙ َﻣ َﻊ اﻟَّﺫ َ‬ ‫َﻕ هللا ْﺇﺫ ﻳﻘﻭﻝ [ َﻭ َﻣﻥْ ﻳُﻁِ ِﻊ َّ َ‬ ‫ﺻﺩ َ‬ ‫ﻓﻳﻘﻭﻝ ﴿ﻓﺄﻧﺕ ﻣﻊ ﻣﻥ ﺃﺣﺑﺑﺕ﴾ ﻭ َ‬
‫ﻙ َﺭﻓِﻳ ًﻘﺎ]‪ 40‬اﻟﻧﺳﺎء‪.‬‬ ‫ُ‬
‫ِﻳﻥ َﻭ َﺣﺳ َُﻥ ﺃﻭﻟَ ِﺋ َ‬
‫ِﻳﻥ َﻭاﻟﺷ َﻬ َﺩا ِء َﻭاﻟﺻَّﺎﻟِﺣ َ‬ ‫ﺻ ِّﺩﻳﻘ َ‬ ‫َﻋﻠَﻳ ِْﻬ ْﻡ ﻣ َِﻥ اﻟ َّﻧ ِﺑﻳ َ‬
‫ِّﻳﻥ َﻭاﻟ ِّ‬

‫ﻭﻳﺗﺧﻠﻝ اﻟﺫﻛﺭ اﻟﻘﻠﻭﺏ‪ ،‬ﻓﻧﺟﺩ ﺳﻭﺭﺓ اﻷﻋﻠﻰ ﺗﺧﺑﺭﻧﺎ ﻋﻥ ِﻗﺩَﻡ اﻟﺫﻛﺭ ﻓﻳﻘﻭﻝ ﻋز ﻣﻥ ﻗﺎﺋﻝ { َﻗ ْﺩ ﺃَ ْﻓﻠَ َﺢ َﻣﻥْ‬
‫ُﻭﻥ ْاﻟ َﺣ َﻳﺎ َﺓ اﻟﺩ ْﻧ َﻳﺎ ‪َ ¤‬ﻭ ْاﻵ ِﺧ َﺭﺓُ َﺧﻳْﺭ َﻭﺃَ ْﺑ َﻘﻰ ‪ ¤‬ﺇِﻥَّ َﻫ َﺫا ﻟَﻔِﻰ‬ ‫َﺗ َز َّﻛﻰ ‪َ ¤‬ﻭ َﺫ َﻛ َﺭ اﺳْ َﻡ َﺭ ِّﺑ ِﻪ َﻓ َ‬
‫ﺻﻠَّﻰ ‪َ ¤‬ﺑ ْﻝ ُﺗ ْﺅ ِﺛﺭ َ‬
‫ﺻﺣُﻑِ ﺇِﺑ َْﺭاﻫِﻳ َﻡ َﻭﻣُﻭ َﺳﻰ}‪ 20 : 20‬اﻷﻋﻠﻰ‪.‬‬ ‫اﻟﺻﺣُﻑِ ْاﻷُﻭﻟَﻰ ‪ُ ¤‬‬

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‫ﺃﻣﺎ ﺳﻭﺭﺓ اﻟﻣزﻣﻝ ﻓ ُﺗﺧﺑﺭ ﻛﻝ ﻣﻥ ﻟﻪ ﻗﻠﺏ ﺃﻭ ﺃﻟﻘﻰ اﻟﺳﻣﻊ ﻭﻫﻭ ﺷﻬﻳﺩ ﺃﻥ ﻓﺭﺿﻳﺔ اﻟﺫﻛﺭ ﻭﺭﺩﺕ ﻗﺑﻝ‬
‫اﻷﺭﻛﺎﻥ اﻷﺭﺑﻌﺔ ﻟإلﺳﻼﻡ ﻋﻧﺩﻣﺎ ﻧﺎﺩاﻩ ﺭﺏ اﻟﻌﺭش ﻓﻰ ﺳﻭﺭﺓ اﻟﻣزﻣﻝ ﻗﺎﺋﻼً { َﻳﺎﺃَﻳ َﻬﺎ ْاﻟﻣ َُّز ِّﻣ ُﻝ} ﺣﺗﻰ ﻭﺻﻝ‬
‫ﺳﺑﺣﺎﻧﻪ ﻟﻘﻭﻟﻪ { َﻭ ْاﺫ ُﻛ ِﺭ اﺳْ َﻡ َﺭ ِّﺑ َ‬
‫ﻙ َﻭ َﺗ َﺑ َّﺗ ْﻝ ﺇِﻟَ ْﻳ ِﻪ َﺗ ْﺑﺗ ً‬
‫ِﻳﻼ}‪ 9‬اﻟﻣزﻣﻝ‪.‬‬

‫هللا ِﻗ َﻳﺎﻣًﺎ َﻭﻗُﻌُﻭ ًﺩا َﻭ َﻋﻠَﻰ ُﺟ ُﻧ ِ‬

‫ﻭﺑ ِﻬ ْﻡ}‪202‬‬ ‫ِﻳﻥ َﻳ ْﺫ ُﻛﺭ َ‬
‫ُﻭﻥ َّ َ‬ ‫ﻭﺗﺗﻭاﻟﻰ ﺁﻳﺎﺕ اﻟﺫﻛﺭ ﺑﺻﻳﻐﺔ اﻟﺟﻣﻊ ﺣﻳﻥ ﻗﺎﻝ {اﻟَّﺫ َ‬
‫ﻭﺑ ُﻛ ْﻡ}‪291‬‬ ‫ﺿ ْﻳ ُﺗ ُﻡ اﻟﺻ ََّﻼ َﺓ َﻓ ْﺎﺫ ُﻛﺭُﻭا َّ َ‬
‫هللا ِﻗ َﻳﺎﻣًﺎ َﻭﻗُﻌُﻭ ًﺩا َﻭ َﻋﻠَﻰ ُﺟ ُﻧ ِ‬ ‫ﺁﻝ ﻋﻣﺭاﻥ‪ ،‬ﻭﺃﻳﺿﺎ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ { َﻓﺈِ َﺫا َﻗ َ‬
‫اﻟﻧﺳﺎء‪ ،‬ﻫﺫا ﻋﻠﻰ ﺳﺑﻳﻝ اﻟﻣﺛﺎﻝ ﻻ اﻟﺣﺻﺭ ﻓﻧﺟﺩ ﺁﻳﺎﺕ اﻟﺫﻛﺭ ﺗﻐزﻭ اﻟﻘﻠﻭﺏ ﻭاﻟﻌﻘﻭﻝ‪.‬‬

‫ﺃﺣﺑﺎﺑﻰ ﻓﻰ ﺭﺳﻭﻝ هللا‪..‬‬

‫ﻳﻘﻭﻝ ﻓﻰ‬ ‫ﻓﺈﺫا ﺧﺻﺻﻧﺎ ﻣﻥ ﺃﻫﻝ اﻟﺗﺻﻭﻑ ﻁﺭﻳﻕ ﺳﻳﺩﻯ ﺃﺑﻰ اﻟﻌﻳﻧﻳﻥ ﻧﺟﺩ اﻹﻣﺎﻡ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ‬
‫ﻧظﻣﻪ اﻟﻔﺭﻳﺩ‪:‬‬
‫اﺭﺳُﻭ َﻫﺎ َﻻ ﻗ َِﺭا َء َﺓ َﻋ ِﺎﺑ ٍﺭ‬ ‫َﻓ َﺗ َﺩ َ‬
‫ﻣُﺳْ َﺗﻌْ ِﺑ ٍﺭ ﻓِﻳ َﻬﺎ ُﻳ َﻔ ِّﻧ ُﺩ َﻗ ْﻭﻟَ َﻬﺎ‬
‫ﻛﻣﺎ ﻗﺎﻝ‪:‬‬
‫ﻥُ ﻟ ِْﻠﻘُﻠ ُ َ‬
‫ﻭﺏ ﻳ َُﺧﺿِّﺏُ‬ ‫ْاﻟﻌ ِْﻠ ُﻡ َﻏﺙ ﺃَ ْﻭ َﺳﻣِﻳـ‬

‫ﻓﺄﺭﺷﺩ اﻷﻣﺔ ﺇﻟﻰ اﻟﻌﻠﻡ اﻟﺭاﻗﻰ اﻟﺫﻯ ﻳُﺻﻠِﺢ ﺑﻪ اﻟﻔﺭﺩ ﺃﻣﺭ ﺩﻳﻧﻪ ﻭﺩﻧﻳﺎﻩ‪ ،‬ﻭﺑﺩﺃﻫﺎ ﻟﻧﺎ ﻣﻥ ﺃﻭﻝ اﻷﻣﺭ‬
‫ﻋﻣﻝ ﺑﻐﻳﺭﻫﺎ‪ ،‬ﻭاﻣﺗﺩاﺩاً ﻹﺭﺷﺎﺩﻩ ﻣﻥ ﺇﻟﻘﺎﺋﻪ اﻟﺩﺭﻭﺱ اﻟﻳﻭﻣﻳﺔ ﻓﻰ‬
‫ٍ‬ ‫ﻭﻫﻰ (اﻟﻌﻘﻳﺩﺓ) اﻟﺗﻰ ﻻ ﻳﺻﺢ ﻟﻠﻣﺭء ﻣﻥ‬
‫ﻣﺧﺗﻠﻑ اﻟﻌﻠﻭﻡ ﺟﺎءﺕ ﻗﺻﺎﺋﺩﻩ ﻟﺗﻬﺩﻯ اﻟﻌﻘﻭﻝ‪:‬‬
‫ﺿﺎ ُء ِﺑ َﻬﺎ ْاﻟ َﺣ َﻭاﻟِ ُ‬
‫ﻙ ﻣِﻥْ ﻋُﺟﺎ ٍ‬
‫ﺏ‬ ‫ُﺗ َ‬
‫ﻟِ َﺗ ْﻬ ِﺩ َﻳ ُﻛ ْﻡ ﺇِ َﺫا َﻣﺎ اﻟﻠَّ ْﻳ ُﻝ َﺟﻥَّ‬

‫ﺇﻥ اﻟﺗﺩاﺭﺱ ﻳﺟﻣﻊ اﻟﻣﺣﺑﻳﻥ ﻋﻠﻰ ﻣﺎﺋﺩﺓ اﻟﺻﻔﺎ ﻓﻳﺄﺧﺫﻫﻡ ﺇﻟﻰ ﻁﺭﻳﻕ اﻟﺗﺳﺎﻣﺢ ﻟﻳﻣﺣﻭ ﻣﻥ ﻁﺭﻳﻘﻬﻡ‬
‫ﻋﻭاﺻﻑ اﻟﺧﻼﻓﺎﺕ ﻭﺩﻭاﻣﺎﺕ اﻟﻣﺷﺎﻛﻝ‪ ،‬ﻟﻳﻌﺻﻔﻬﻡ ﺑﺭﻳﺎﺡ اﻟﻘﺭﺏ‪ ،‬ﻓﻳﺗﻔ ّﺗﻕ اﻟﻘﻠﺏ ﻋﻥ ﻓﻘﻪ اﻟﻣﻌﺎﻧﻰ اﻟﺭاﻗﻳﺔ‬
‫ﻭﺗﺳﻣﻭ اﻟﺭﻭﺡ ﺁﻣﻧﺔ ﻣﻁﻣﺋﻧﺔ ﻟﺗﺳﺑﺢ ﺑﻳﻥ ﺃﻫﻝ اﻟﺻﻔﺎ ﺇﻟﻰ َﻣﻥ ﻣِﻥ ﺃﺟﻠﻪ ﺗﻧ ّزﻟﺕ‪ ،‬ﺣﻳﺙ ﻗﺎﻝ (ﻣﻥ ﺃﺟﻝ‬

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‫ﺇﺑﺭاﻫﻳﻡ ﻗﺩ ﺃﻣﻠﻳﺗﻬﺎ) ﺑﻌﺩ ﺃﻥ ﻗﺎﻝ (ﻣﻥ ﺃﺟﻝ ﺇﺑﺭاﻫﻳﻡ ﺑﻌﺩ ﺭﺟﺎﺋﻪ) ﻓﻛﺎﻥ ﻻﺳﻣﻪ اﻟﻛﺭﻳﻡ ﺷﺭﻑ اﻟﺗﻧزﻳﻝ ﻓﻣﺎ‬
‫ﺑﺎﻟﻛﻡ ﺑﺻﺎﺣﺏ اﻻﺳﻡ اﻟﻣﻳﻣﻭﻥ‪ ،‬ﺑﻝ زاﺩ اﻟﺗﺧﺻﻳص ﺣﺭﻣﺔ ﺣﻳﻥ ﻗﺎﻝ (ﻓﻣﻥ ﻳﻘﺑﻠﻪ ﺇﺑﺭاﻫﻳﻡ) ﻣﻥ ﺣﺿﺭﺓ‬
‫اﻟﺗﻛﺭﻳﻡ اﻟﺫﻯ (ﻣﻥ ﻛﻔﻳﻪ ﺻﺭﻓﺎ ً ﺗﺷﺭﺑﻭﻥ) ﻓﻬﻭ ﺭﺑﺎﻥ اﻟﺳﻔﻳﻧﺔ ﺃزﻻً ﻭﺃﺑﺩاً ﺑﻌﺩ اﺧﺗﻳﺎﺭ اﻟﺣﺿﺭﺗﻳﻥ‪ ،‬ﻟﻳﺱ‬
‫ﺑﺻﻔﺗﻪ اﻟﻭاﺭﺙ اﻟﺣﺎﻣﻝ ﻟألﻣﺎﻧﺔ‪ ،‬ﺑﻝ ﻷﻧﻬﺎ ﺳُﻧﺔ هللا ﻓﻰ ﺧﻠﻘﻪ ﻭﻟﻥ ﺗﺟﺩ ﻟﺳﻧﺔ هللا ﺗﺑﺩﻳﻼً ﺃﻭ ﺗﺣﻭﻳﻼً‪ ،‬ﻭﻗﺩ‬
‫ﺃﺷﺎﺭ ﺇﻟﻰ ﺫﻟﻙ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺑﻘﻭﻟﻪ‪:‬‬

‫َﻭﻓِﻳ َﻧﺎ َﻳ ُﻛﻭﻥُ ْ ِ‬

‫اﻹ ْﺧﺗ َِﻼﻑُ َﺗ َﻌﺎﻗُﺏُ‬

‫ﺃﻯ ﻣﻥ اﺑﻥ ﺇﻟﻰ اﺑﻥ اﻻﺑﻥ ﻭﺫﻟﻙ ﻗﺑﻝ ﺃﻥ ﻳﺳﺑﻕ ﻭﻳﻘﻭﻝ‪:‬‬

‫ﺙ‬ ‫ْﻥ ﺁ ِﻣ َﻧ ٍﺔ َﻭﺻِ َّﻳ ُﺔ َﻭ ِ‬
‫اﺭ ٍ‬ ‫َﻭﻟِﻰ ﻓِﻰ اﺑ ِ‬

‫ﻓﺣﻘﺎ ﻛﻝ ﺷﻰء ﺃﺣﺻﻳﻧﺎﻩ ﻓﻰ ﺇﻣﺎﻡ ﻣﺑﻳﻥ‪ ،‬ﻭﻣﺎ ﺟُﻌﻝ اﻹﻣﺎﻡ ﺇﻟﻰ ﻟﻳﺅﺗﻡ ﺑﻪ‪ ،‬ﻓﻛﻝ ﻋﺎﻡ ﻳﺗﺟﺩﺩ ﺑﻧﺎ اﻟﻠﻘﺎء ﻓﻰ‬
‫ﺫﻛﺭﻯ اﻹﻣﺎﻣﻳﻥ ﻓﺗﺗﺷﺭﻑ اﻷﺳﻣﺎﻉ ﺑﺄﺣﺎﺩﻳﺛﻬﻡ‪ ،‬ﻭﺗﺗﻌﻁﺭ اﻷﺭﻭاﺡ ﺑﻧﻔﺣﺎﺗﻬﻡ‪ ،‬ﻓﻬﻡ ﻛﺭاﻡ اﻟﺳﻭﺡ ﺣﻘﺎ ً‪:‬‬
‫هللا ﺇِ َّﻻ َﺟﻣْ ُﻌ َﻧﺎ‬
‫َﻣﺎ ِﻛ َﺗﺎﺏُ ِ‬
‫ﺇِ َّﻧ َﻣﺎ ْاﻷَﺣْ َﺑﺎﺏُ ﺁ َﻳﺎﺕ ِﺑ ِﻪ‬

‫ﻣﻥ اﻟﺧﻠﻔﺎء اﻟﻼﺣﻘﻳﻥ ﺑﻌﺩ اﻟﺧﻠﻔﺎء اﻟﺭاﺷﺩﻳﻥ ﻟﻛﻰ ﻳﺳﺗﺗﻡ ﺑﻬﻡ اﻟﺩﻳﻥ‬

‫ﻭﺻﻝ هللا ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الﺧامس من شهر ﺃبريل ﻋاﻡ ‪0251‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻟﺣﻣ ُﺩ هلل اﻟﺧﺎﻓﺽ اﻟﺭاﻓﻊ ‪ ..‬ﺭﻓﻊ اﻟﻧﺎﺱ ﺑﻌﺿﻬﻡ ﻓﻭﻕ ﺑﻌﺽ ﺩﺭﺟﺎﺕ ﻟﻳﺑﻠﻭﻫﻡ‪ ،‬ﻓﻬﺫا ﻏﻧﻰ ﻭﺫاﻙ ﻓﻘﻳﺭ‪،‬‬
‫ﻭﺃﺷﻬﺩ ﺃﻥ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ اﻟﻧﻭﺭ اﻟﻣﺑﻳﻥ ﻭاﻟﺳﺭاﺝ اﻟﻣﻧﻳﺭ‪ ،‬ﺃﻧزﻝ اﻟﻧﺎﺱ ﻣﻧﺎزﻟﻬﻡ ﻓﻭﻗّﺭ اﻟﻛﺑﻳﺭ ﻭﺭﺣﻡ‬
‫اﻟﺻﻐﻳﺭ‪ ،‬ﻣﺎ ﺭﺩ ﺳﺎﺋﻼً ﻗﻁ‪ ،‬ﺑﻝ ﺟﺎﺩ ﺑﺎﻟﻘﻠﻳﻝ ﻭاﻟﻛﺛﻳﺭ‪ ،‬ﺩﻋﺎ ﻗﻭﻣﻪ ﻟﻧﺟﺎﺗﻬﻡ ﻓﺗﻁﺎﻭﻝ ﻋﻠﻳﻪ ﻛﻝ ﻣﻬﻳﻥ ﻭﺣﻘﻳﺭ‪،‬‬
‫ﻭﺩاﺭﺕ اﻷﻳﺎﻡ ﺩﻭﺭﺗﻬﺎ ﻭﺧﺿﻊ اﻟﻁﻐﺎﺓ ﻟﻪ ﻓﻛﺎﻥ ﻟﻬﻡ ﺭاﺣﻡ‪ ،‬ﻭﻟﻡ ﻳﻌﺗﺏ ﻭﻟﻡ ﻳﻁﻠﺏ اﻟﺗﺑﺭﻳﺭ‪ ،‬ﻓﻬﻭ اﻟﻧﻭﺭ‬
‫اﻷﻋظﻡ ﻭاﻟﺭﺳﻭﻝ اﻷﺟﻝ اﻷﻛﺭﻡ‪ ،‬ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﺻﻠﻰ هللا ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ ،‬ﺧﺎﺗﻡ اﻟﻣﺭﺳﻠﻳﻥ‪ ،‬ﻭﺇﻣﺎﻡ اﻟﻭاﺭﺛﻳﻥ‪،‬‬
‫َﻣﻥ ﺧﺗﻡ هللا ﺑﻪ ﻁﺭﻳﻕ اﻟﺭﺳﺎﻟﺔ‪ ،‬ﻭﺁﻟِﻪ ﻣﻥ ﺑﺩﺃ ﺑﻬﻡ ﻁﺭﻳﻕ اﻟﻭﻻﻳﺔ‪ ،‬ﻧﺟﻭﻡ اﻻﻫﺗﺩا‪ ،‬ﻭﺃﺻﺣﺎﺑﻪ ﻣﺻﺎﺑﻳﺢ‬
‫اﻟﺩﺟﻰ (ﻣﻥ ﺃَﻣَّﻬﻡ ﻳُﻛﻔﻰ اﻟﺭﺩﻯ) ﻓﻛﺎﻧﻭا ﺃَ ْﻭﻟﻰ اﻟﻧﺎﺱ ﺑﺎﻻﺗﺑﺎﻉ ﻭاﻻﻗﺗﺩا‪ :‬ﻗﺎﻝ ﻣﻭﻻﻯ‪:‬‬
‫َﻧﻌْ ُ ْ َ‬
‫ُﻭﻡ َﻭ ُﻧ ِ‬
‫ﻭﺭ َﻫﺎ‬ ‫ﺕ اﻷ َﻣﺎ ِﺟ ِﺩ َﻛﺎﻟﻧﺟ ِ‬
‫اﻟﻭ ْﺩ َﻳ ِ‬
‫ﺎﻥ‬ ‫ِﺑ ِﻬ ُﻡ اﻫْ َﺗ َﺩﻯ َﻣﻥ َ‬
‫ﺿ َّﻝ ﻓِﻰ ِ‬

‫ﺃﻣﺎ ﺑﻌﺩ ‪...‬‬

‫اﻷﺣﺑﺎﺏ ﻣﻥ ﺷﺗﻰ اﻟﺑﻘﺎﻉ ‪..‬‬

‫اﻟﺳﻼﻡ ﻋﻠﻳﻛﻡ ﻭﺭﺣﻣﺔ هللا ﺗﻌﺎﻟﻰ ﻭﺑﺭﻛﺎﺗﻪ‪..‬‬

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‫هلل اﻟَّﺫِﻯ ﻟَ ْﻡ َﻳ َّﺗﺧ ِْﺫ َﻭ َﻟ ًﺩا َﻭﻟَ ْﻡ َﻳ ُﻛﻥْ ﻟَ ُﻪ َﺷ ِﺭﻳﻙ ﻓِﻰ ْاﻟﻣ ُْﻠﻙِ َﻭﻟَ ْﻡ َﻳ ُﻛﻥْ ﻟَ ُﻪ َﻭﻟِﻰ ﻣ َِﻥ‬
‫ﻳﻘﻭﻝ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ [ ْاﻟ َﺣ ْﻣ ُﺩ ِ َّ ِ‬
‫اﻟﺫ ِّﻝ َﻭ َﻛﺑِّﺭْ ﻩُ َﺗ ْﻛ ِﺑﻳﺭً ا]‪ 222‬اﻹﺳﺭاء ‪ ،‬ﻗﺎﻝ ﻣﻭﻻﻯ‪:‬‬
‫هللا ﻣِﻥْ َﻓﺿْ ِﻝ َﺭ ِّﺑ ِﻪ‬
‫ﺕ َﺭﺳُﻭ َﻝ ِ‬ ‫َﺳﺄ َ ْﻟ ُ‬
‫ﻟِ َﻳﺟْ َﻌ َﻝ َﻋ ْزﻣِﻰ ﻓِﻰ َﻓﺗِﻰِّ اﻟﺳ ََّﻭاﻋِ ِﺩ‬

‫اﻋﻠﻣﻭا ﺃﻥ ﺭﻓﻌﺔ اﻟﻔﺭﺩ ﻭﻋﻠﻭ ﺷﺄﻧﻪ ﻭﻣﻛﺎﻧﺗﻪ ﺑﻳﻥ اﻟﻧﺎﺱ ﺇﻧﻣﺎ ﺗﻛﻭﻥ ﺑﺎﻟﻌﻠﻡ اﻟﻧﺎﻓﻊ ﻭاﻟﻌﻣﻝ اﻟﺻﺎﻟﺢ‪ ،‬ﺳﻭاء‬
‫ﻛﺎﻥ ﻟﺑﻧﺎء ﻣﺟﺗﻣﻌﻪ اﻟﻛﺑﻳﺭ ﻭﻫﻭ اﻟﻭﻁﻥ ﺃﻭ اﻟﺻﻐﻳﺭ ﻭﻫﻰ اﻷﺳﺭﺓ‪ ،‬ﺃﻭ ﻟﻠﻌﻣﻝ ﻵﺧﺭﺗﻪ اﻟﺗﻰ ﺇﻟﻳﻬﺎ اﻟﻣﺳﺗﻘﺭ‬
‫ﻭاﻟﻣآﻝ‪ ،‬ﻭﺗﺄﺗﻰ اﻟﺭﻓﻌﺔ ﺃﻳﺿﺎ ً ﻣِﻥ ﺗﺣﻠِّﻰ اﻟﻣﺭء ﺑﺎﻷﺧﻼﻕ اﻟﺣﻣﻳﺩﺓ‪ ،‬ﻓﺎﻟﺳﻣﻭ ﻭاﻟﺭﻓﻌﺔ ﺗﺗﺄﺗﻰ ﻟإلﻧﺳﺎﻥ‬
‫ﺑﻁﻣﻭﺣﻪ ﻻﺭﺗﻳﺎﺩ اﻵﻓﺎﻕ اﻟﺑﻌﻳﺩﺓ‪ ،‬ﻭﺑﺎﻟﺗﺭﻓﻊ ﻋﻥ ﺻﻐﺎﺋﺭ اﻷﻣﻭﺭ‪ ،‬ﻭاﻋﻠﻡ ﺃﻥ ﻛﻝ ﻣﻥ ﻛﺎﻧﺕ ﻟﻪ ﺭﺅﻳﺔ‬
‫ﻭاﺿﺣﺔ ﻓﻰ ﺧﺩﻣﺔ اﻟﻌﺑﺎﺩ ﻭاﻟﺑﻼﺩ ﻭﺃﻭﻟﺋﻙ اﻟﺫﻳﻥ ﻳﻧﺫﺭﻭﻥ ﺃﻧﻔﺳﻬﻡ ﻟﻠﻘﻳﻡ اﻟﺳﺎﻣﻳﺔ ﻭاﻟﻣﺑﺎﺩئ اﻟﺭﻓﻳﻌﺔ‪ ،‬ﺗﺗﺄﻟﻕ‬
‫ﺃﺳﻣﺎﺅﻫﻡ ﻭﺗﻠﻣﻊ ﺷﺧﺻﻳﺎﺗﻬﻡ ﻭﻳﺻﺑﺢ ﻟﻬﻡ ﺫﻛﺭﻯ ﺧﺎﻟﺩﺓ ﻳﺳﺟﻠﻬﺎ اﻟﺗﺎﺭﻳﺦ ﻋﻠﻰ ﻣﺭ اﻟﻌﺻﻭﺭ‪.‬‬

‫ﻭﻣﻥ ﻛﺭﻳﻡ اﻷﺧﻼﻕ اﻟﺗﻰ ﻧﺳﺗﻘﻳﻬﺎ ﻣﻥ اﻟﻣﻌﻠﻡ اﻷﻭﻝ ﺻﻠﻭاﺕ ﺭﺑﻰ ﻭﺳﻼﻣﻪ ﻋﻠﻳﻪ‪ ،‬ﺣﻳﻧﻣﺎ ﻗﺎﻝ ﻟﻪ ﺭﺟﻝ‪:‬‬
‫ﻙ َّ‬
‫هللاُ‪،‬‬ ‫از َﻫ ْﺩ ﻓِﻰ اﻟﺩ ْﻧ َﻳﺎ ُﻳ ِﺣ َّﺑ َ‬ ‫هللا ُ َﻭﺃَ َﺣ َّﺑﻧِﻰ اﻟ َّﻧﺎﺱُ ‪َ ،‬ﻓ َﻘﺎ َﻝ َﺭﺳُﻭ ُﻝ َّ ِ‬
‫هللا ‪ْ :‬‬ ‫﴿ ُﺩﻟَّﻧِﻰ َﻋﻠَﻰ َﻋ َﻣ ٍﻝ ﺇِ َﺫا ﺃَ َﻧﺎ َﻋﻣ ِْﻠ ُﺗ ُﻪ ﺃَ َﺣ َّﺑﻧِﻰ َّ‬
‫ّﻭﻙ﴾ﺳﻧﻥ اﺑﻥ ﻣﺎﺟﻪ‪.‬‬ ‫ﺎﺱ ُﻳ ِﺣﺑ َ‬ ‫از َﻫ ْﺩ ﻓِﻳ َﻣﺎ ﻓِﻰ ﺃَ ْﻳﺩِﻯ اﻟ َّﻧ ِ‬
‫َﻭ ْ‬

‫ﻓﺎﻻﺳﺗﻐﻧﺎء ﻋﻣّﺎ ﻓﻰ ﺃﻳﺩﻯ اﻟﻧﺎﺱ ُﺧﻠﻕ ﻛﺭﻳﻡ‪ ،‬ﻭﺃَ ْﻭﻟﻰ ﺑﺎﻟﻣﺭﻳﺩ َ‬

‫اﻟﺗﺧﻠﻕ ﺑﻪ‪ ،‬ﻓﻧظﺭﻙ ﺇﻟﻰ ﻣﺎ ﻓﻰ ﺃﻳﺩﻯ‬
‫اﻟﻧﺎﺱ‪ ،‬ﺇﻧﻣﺎ ﻳﻔﺗﺢ اﻟﻁﺭﻳﻕ ﺇﻟﻰ اﻟﻁﻣﻊ ﻭﺇﻟﻰ ﺫﻣﻳﻡ اﻟﺧﺻﺎﻝ‪ ،‬ﻭﺃﺭﺷﺩﻧﺎ ﻣﻭﻻﻯ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺑﻘﻭﻟﻪ‪:‬‬
‫ﺎﻥ ِﻣ ْﻧ ُﻬ ْﻡ ﺃَ ْز َﺩ ِﺭﻳ ِﻪ‬ ‫ُﻛ ْﻧ ُ‬
‫ﺕ ﻓِﻳ َﻣﺎ َﻛ َ‬
‫َﻣﺎ َﻳﻘُﻭ ُﻝ اﻟ َّﻧﺎﺱُ َﻋ ِّﻧﻰ َﻏﻳ َْﺭ ﺃَ ِّﻧﻰ‬
‫ﻭﻗﻭﻟﻪ ﺃﻳﺿﺎ ً‪:‬‬
‫ْﺕ اﻟ َّﺷﺎ ِﺓ َﺷﺣْ ُﻡ‬ ‫ﺇِﻥَّ َﻣﻳ َ‬
‫َﻳﺎ َﻣﻥْ اﺳْ َﺗ ْﻐ َﻧﻰ ِﺑ ُﺩ ْﻧ َﻳﺎ‬

‫ﻭﻓﻰ (اﻹﻳﻘﺎظ) ﻣﻥ ﺣﻛﻡ ﺳﻳﺩﻯ اﺑﻥ ﻋﻁﺎء هللا ‪:‬‬

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‫ﻭﺃﻣﺎ ﺧﻭاص اﻟﺧﻭاص ﻓﻠﻡ ﻳﺣﺟﺑﻬﻡ ﻋﻥ هللا ﺷﻰء‪ ،‬ﻗﻁﻌﻭا ﺣﺟﺏ اﻟﻭﻫﻡ ﻭﺣﺻﻝ ﻟﻬﻡ ﻣﻥ هللا اﻟﻌﻠﻡ‬
‫ﻭاﻟﻔﻬﻡ‪ ،‬ﻓﻠﻡ ﻳﺗﻌﻠّﻘﻭا ﺑﺷﻰء ﻭﻟﻡ ﻳﺣﺟﺑﻬﻡ ﻋﻥ هللا ﺷﻰء‪ ،‬ﺟﻌﻠﻧﺎ هللا ﻣﻧﻬﻡ ِﺑ َﻣ ِّﻧ ِﻪ ﻭﻛﺭﻣﻪ‪ ،‬ﻭﻟﻣﺎ ﻛﺎﻥ اﻟﻭﻫﻡ‬
‫ﻳﻧﺷﺄ ﻋﻥ اﻟﻁﻣﻊ‪ ،‬ﻭاﻟﻁﻣﻊ ﻳﻧﺷﺄ ﻋﻧﻪ اﻟﺫﻝ‪ ،‬ﻭاﻟﻌﺑﻭﺩﻳﺔ ﻭاﻟﻳﻘﻳﻥ ﻳﻧﺷﺄ ﻋﻧﻬﻣﺎ اﻟﻭﺭﻉ‪ ،‬ﻭاﻟﻭﺭﻉ ﻳﻧﺷﺄ ﻋﻧﻪ‬
‫اﻟﻌز ﻭاﻟﺣﺭﻳﺔ‪ ،‬ﻧﺑّﻪ ﻋﻠﻳﻪ ﺑﻘﻭﻟﻪ‪:‬‬
‫(ﺃﻧﺕ ﺣﺭ ﻣﻣﺎ ﺃﻧﺕ ﻋﻧﻪ ﺁﻳﺱ ﻭﻋﺑﺩ ﻟﻣﺎ ﺃﻧﺕ ﻓﻳﻪ ﻁﺎﻣﻊ)‬

‫ﺱ ﻣﻥ ﺫﻟﻙ اﻟﺷﻰء ﺭﻓﻊ ﻫﻣﺗﻪ ﻋﻧﻪ ﻭﻋﻠّﻘﻬﺎ‬ ‫ﺱ ﻣﻧﻪ ﻷﻧﻪ ﻟﻣﺎ ﺃَ ِﻳ َ‬ ‫ﻗﻠﺕ ﺇﻧﻣﺎ ﻛﺎﻥ اﻹﻧﺳﺎﻥ ُﺣ ًّﺭا ﻣﻣﺎ ﺃَ ِﻳ َ‬
‫ﺑﺎﻟﻣﻠﻙ اﻟﺣﻕ‪ ،‬ﻓﻠﻣﺎ ﻋﻠّﻕ ﻫﻣّﺗﻪ ﺑﺎﻟﻣﻠﻙ اﻟﺣﻕ َﺳ َّﺧ َﺭ اﻟﺣﻕ ﺗﻌﺎﻟﻰ ﻟﻪ ﺳﺎﺋﺭ اﻟﺧﻠﻕ‪.‬‬

‫ﻭاﻟﺭﻓﻌﺔ ﺑﺎﻟﻧﺳﺑﺔ ﻟألﻣﻡ ُﺗﻘﺎﺱ ﺑﻣﺩﻯ ﺗﻣﺎﺳﻛﻬﺎ ﻭﺗﺭاﺑﻁﻬﺎ ﻭﻭﺣﺩﺗﻬﺎ‪ ،‬ﻭﺗﻘﺩﻣﻬﺎ ﻭ ُﺭﻗِﻳﻬﺎ‪ ،‬ﻭﻟﻌﻝ ﺃﻫﻡ ﻣﺎ‬
‫َﻳﺿْ ِﺭﺏ ﻫﺫا اﻟﺗﺭاﺑﻁ ﻭاﻟﺗﻣﺎﺳﻙ ﻭﻳﺅﺩﻯ ‪-‬ﻭاﻟﻌﻳﺎﺫ ﺑﺎهلل‪ -‬ﻟﻠﻔﺭﻗﺔ ﻭﺩﺭﺏ اﻟﺗﻔﺭﻳﻕ‪ ،‬ﻣﺎ ﻧﺭاﻩ ﻣﻥ ﻧﺷﺭ‬
‫اﻷﻛﺎﺫﻳﺏ ﻭاﻟﺷﺎﺋﻌﺎﺕ اﻟﺗﻰ َﺗﺧﻠِﻕ ﻣﻧﺎﺧﺎ ً ﻣﻥ اﻟﻔﻭﺿﻰ اﻟﻣﺟﺗﻣﻌﻳﺔ‪ ،‬ﻓﺗﺅﺛﺭ ﻋﻠﻰ ﺣﺎﻝ اﻷﻣﺔ ﺑﺄﺳﺭﻫﺎ‪ ،‬ﻓﺗﻧﺎﻝ‬
‫ﻣﻥ ﺭﻓﻌﺗﻬﺎ ﻭﺗﻘﺩﻣﻬﺎ‪.‬‬

‫ﻓﻭﺟﺏ ﻋﻠﻳﻧﺎ ﺗﻬﻳﺋﺔ ﺃﻫﻡ ِﺑ ْﻧ َﻳﺔ ﻓﻰ ﺃﺳﺎﺱ اﻟﻣﺟﺗﻣﻊ ﺃﻻ ﻭﻫﻰ ِﺑ ْﻧﻳﺔ (اﻟﻔﺭﺩ) ﻓﺎﻟﺗﻬﻳﺋﺔ ﻻﺑﺩ ﺃﻥ ﺗﺄﺗﻰ ﻣﻥ اﻟﻧﺷﺄ‬
‫ﻭﻫﻡ (ﺃﻁﻔﺎﻟﻧﺎ) ﻓﺑﺩﻻً ﻣﻥ ﺃﻥ ﺗﺗﺭﻛﻬﻡ ﻭﺗﺗﺭﻙ ﻟآلﺧﺭﻳﻥ اﻟﻣﺟﺎﻝ ﻓﻰ اﻟﺗﺄﺛﻳﺭ ﻋﻠﻳﻬﻡ‪ ،‬ﻭاﻧﺟﺭاﻓﻬﻡ ﻧﺣﻭ ﺃﻓﻛﺎﺭ‬
‫ﻣﻥ ﺷﺄﻧﻬﺎ اﻟﻬﺩﻡ ﻭﻟﻳﺱ اﻟﺑﻧﺎء‪ ،‬ﻭاﻟﺗﻔﺭﻳﻕ ﻭﻟﻳﺱ اﻟﻭﺣﺩﺓ‪ ،‬ﻭﻳﺄﺗﻰ ﻳﻭﻣﺎ ﺗﺣﺎﻭﻝ ﻓﻳﻪ ﺃﻥ ﺗﻠﻐﻰ ﻣﺎ ﻗﺩ ﺗﺄﺻﻝ ﻓﻰ‬
‫ﻧﺷﺄﺗﻬﻡ ﻓﻼ ﺗﺳﺗﻁﻳﻊ‪ ،‬ﻓﻛﺎﻥ اﻷﺣﺭﻯ ﺑﻙ ﺃﻥ ﺗﻬﻳﺊ اﻟﻣﻧﺎخ ﻟﻬﺫﻩ اﻟﺑﺭاﻋﻡ اﻟﻣﺗﻔﺗﺣﺔ ﺑﺎﻟﺗﺭﺑﻳﺔ اﻟﺻﺎﻟﺣﺔ‪،‬‬
‫ﻭﺗزﻭﻳﺩﻫﻡ ﺑﺎﻟﻌﻠﻡ اﻟﻣﻔﻳﺩ‪ ،‬ﺫﻟﻙ ﻟﻠﻭﺻﻭﻝ ﺇﻟﻰ اﻟﻣُﺭاﺩ ﻭﻫﻭ ﺑﻧﺎء ﻓﺭﺩ ﻧﺎﻓﻊ ﻟﻣﺟﺗﻣﻌﻪ ﻭﺃﺳﺭﺗﻪ‪ ،‬ﻭﻟﺻﻼﺡ ﺩﻳﻧﻪ‬
‫ﻭﺩﻧﻳﺎﻩ‪ ،‬ﻷﻥ اﻟﻌﻠﻡ ﻳﻛﺳﻭ اﻟﻌﺑﺩ ﺃﺟﻣﻝ ﺣﻠﺔ‪.‬‬

‫ﺃﺣﺑﺎﺑﻰ ﻓﻰ ﺭﺳﻭﻝ هللا ‪..‬‬

‫ﻧﺟﺩ ﻋﻠﻰ ﻣﺭ اﻟزﻣﻥ ﺃﻥ اﻷﺷﺧﺎص اﻟﺫﻳﻥ ﻳﺅﺛﺭﻭﻥ ﻓﻰ ﻣﺟﺗﻣﻌﺎﺗﻬﻡ‪ ،‬ﻫﻡ اﻟﺫﻳﻥ ﻧﺣﺗﻭا ﻣﻛﺎﻧﺎ ً ﻟﻬﻡ ﻓﻰ‬
‫ﺿﺣّﻭا ﻭﻧﺎﺿﻠﻭا ﻣﻥ ﺃﺟﻝ ﺇﻗﺎﻣﺔ اﻟﻌﺩاﻟﺔ‬ ‫ﺫاﻛﺭ ِﺓ اﻟﺗﺎﺭﻳﺦ‪ ،‬ﻭﻫﻡ َﻣﻥ َﺫ َﻛ َﺭ ُﻫ ْﻡ اﻟﺗﺎﺭﻳﺦ ﺑﻣﺣﻣﻭﺩ اﻟﺳﻳﺭﺓ‪َ ،‬‬
‫ﻭاﺳﺗﻳﺿﺎﺡ اﻟﺣﻕ‪ ،‬ﻭﺟﻌﻠﻭا ﻣﻥ ﺃﻧﻔﺳﻬﻡ ﻣﺿﺭﺏ ﻣﺛﻝ ﻟﻛﺎﻓﺔ اﻟﻧﺎﺱ‪ ،‬ﻓﺣﺟزﻭا ﻣﻛﺎﻧﺗﻬﻡ اﻟﺳﺎﻣﻳﺔ ﻓﻰ ﻁﻠﻳﻌﺔ‬
‫اﻟﻌظﻣﺎء ﻭاﻟﺧﺎﻟﺩﻳﻥ‪ ،‬ﻓﻳﺄﺧﺫ اﻟﻣﺭء ﻣﻭﻗﻌﻪ ﻓﻰ ﻧﻔﻭﺱ اﻟﻧﺎﺱ ﻭﻳﺣﻔﺭ اﺳﻣﻪ ﻓﻰ ﺳﺟﻼﺕ اﻟﺗﺎﺭﻳﺦ ﺑﻣﻘﺩاﺭ ﻣﺎ‬
‫ﺣﻘّﻕ ﻣﻥ ﺗﻘﺩﻡ ﻓﻰ ﻣﺟﺎﻻﺕ اﻟﻌﻠﻡ‪ .‬ﻗﺎﻝ ﻣﻭﻻﻯ‪:‬‬

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‫اﻹﻋْ َﻼ ِﻡ‬ ‫َﻭ ْاﻟ َﻐﻳْﺏُ ﻋِ ْﻧﺩِﻯ ﺃ ْﻛ َﻣ ُﻝ ِ‬
‫ﻟِ ُﻌﻠُﻭِّ ِﻩ اﻟ َّﻧ ْﺧ ُﻝ ُﺫﻭ ْاﻷَ ْﻛ َﻣ ِﺎﻡ‬
‫ْاﻟﻌ ِْﻠ ُﻡ َﺷﺄْﻧِﻰ َﻭ ْاﻟ ُﻣ َﻌﻠِّ ُﻡ ﻗُ ْﺩ َﻭﺗِﻰ‬
‫ﺏ َﻛﺄ َ َّﻧ ُﻪ‬
‫َﻭﻏِ َﺭاﺱُ ﻋِ ْﻠﻣِﻰ ﻓِﻰ ْاﻟﻘُﻠُﻭ ِ‬

‫ﻭﻓﻰ ﺻﺣﺎﺑﺔ اﻟﺭﺳﻭﻝ اﻟﻛﺭﻳﻡ ﻛﺎﻥ ﻟﻧﺎ ﻓﻳﻬﻡ اﻟﻘﺩﻭﺓ ﻓﻰ ﻋﻠﻭ اﻟﻬﻣﺔ‪ ،‬ﻭﻟﻡ ﺗﻛﻥ ِﻫ َﻣ ُﻣ ُﻬ ْﻡ ﻗﺎﺻﺭﺓ ﻋﻠﻰ‬
‫اﻟﺩﻳﻥ ﻓﺣﺳﺏ‪ ،‬ﺑﻝ ﻛﺎﻧﺕ ﻣﺿﺭﺏ اﻟﻣﺛﻝ ﻓﻰ ﺷﺗﻰ اﻟﻣﺟﺎﻻﺕ (اﻟﻌﻠﻡ ﻭاﻹﺧﺎء ﻭاﻟﻌﻔﻭ ﻭاﻟﺗﺳﺎﻣﺢ ﻭاﺗﺑﺎﻉ‬
‫اﻟﺣﺑﻳﺏ ﻭﺁﺛﺎﺭﻩ) ﻭﻛﺎﻧﺕ ﻫﺫﻩ ﻫِﻣﺔ اﻷﺭﻭاﺡ اﻟﺗﻰ ﺗﺣﻳﺎ ﺑﻬﺎ اﻟﻘﻠﻭﺏ‪ ،‬ﻭﻗﺎﻝ ﻓﻳﻬﻡ اﻟﻣﺻﻁﻔﻰ ﴿ﻟَ ْﻭ َﻛ َ‬
‫ﺎﻥ اﻟ ِّﺩﻳﻥُ‬
‫ِﺑﺎﻟﺛ َﺭﻳَّﺎ ﻟَ َﻧﺎﻟَ ُﻪ ِﺭ َﺟﺎﻝ ﻣِﻥْ َﻫﺅُ َﻻ ِء﴾اﻟﻁﺣﺎﻭﻯ ﻓﻰ ﻣﺷﻛﻝ اﻵﺛﺎﺭ‪.‬‬

‫ﻭﻛﺎﻧﺕ اﻟﻬﻣﺔ اﻟﻌﺎﻟﻳﺔ ﻫﻰ اﻟﻁﺭﻳﻕ ﻧﺣﻭ اﻟﺭﻓﻌﺔ ﻭﺳﻣﻭ اﻟﻣﻘﺎﻡ ﻋﻧﺩ اﻟﺣﻕ ﻭﺑﻳﻥ اﻟﺧﻠﻕ‪ ،‬ﻭﻣﻥ ﻫﺎﻥ ﻋﻠﻳﻪ‬
‫اﻟﻣﺎﻝ ﺗﻭﺟّ ﻬﺕ ﺇﻟﻳﻪ اﻵﻣﺎﻝ‪ ،‬ﻭﻣﻥ ﺭﻗﻰ ﻓﻰ ﺩﺭﺟﺎﺕ اﻟﻬﻣﻡ َﻋ ُ‬
‫ظ َﻡ ﻓﻰ ﻋﻳﻭﻥ اﻷﻣﻡ‪ ،‬ﻭﻣﻥ َﻛﺑ َُﺭ ْ‬
‫ﺕ ﻫﻣّﺗﻪ‬
‫ﺕ ﻗﻳﻣﺗﻪ‪.‬‬‫َﻛ ُﺛ َﺭ ْ‬

‫ﻭﺇﺫا ﺗﺄﻣﻠﻧﺎ ﺣﻳﺎﺓ اﻟﻌظﻣﺎء ﻓﻰ اﻟﻣﺟﺗﻣﻌﺎﺕ اﻟﻣﻌﺎﺻﺭﺓ ﻭاﻟﻐﺎﺑﺭﺓ ﻧﺟﺩﻫﻡ ﺫﻭﻯ ﻫﻣﻡ ﻋﺎﻟﻳﺔ ﻭﺗﻁﻠﻌﺎﺕ‬
‫ﺭﻓﻳﻌﺔ‪ ،‬ﻓﻣﻣﺎ ﻻ ﺷﻙ ﻓﻳﻪ ﺃﻥ َﻳ ْﺷﺭﺋﺏ اﻹﻧﺳﺎﻥ ﻟﻠﻣﺭاﺗﺏ اﻟﻌﻼ ﻓﻰ اﻟﺩﻧﻳﺎ ﻭﻳﺗﻣﻧﺎﻫﺎ ﻓﻰ اﻵﺧﺭﺓ‪ ،‬ﻭاﻟﺳﺑﻳﻝ‬
‫ﻟﺫﻟﻙ ﻓﻰ ﻗﻭﻝ ﻣﻭﻻﻯ ‪:‬‬
‫َﻓ ْﻠ َﻳ َّﺗ ِﻕ ﺃَﺣْ َﺑ ِﺎﺑ َﻰ اﻟﺷ ُﺑ َﻬﺎ ِ‬
‫ﺕ‬
‫ﺻ َﻔ َﺣﺎ ِ‬
‫ﺕ‬ ‫ﺎﻝ ﻋ ُِﺭ ْﻓ ُ‬
‫ﺕ ِﺑﺎﻟ َّ‬ ‫َﺑﻳ َْﻥ اﻟﺭِّ َﺟ ِ‬
‫ﺿ َﺢ اﻟﺳ َِّﺑﻳ ُﻝ َﺣ َﻼﻟ ُ ُﻪ َﻭ َﺣ َﺭا ُﻣ ُﻪ‬
‫َﻭ َ‬
‫ﺁﺏ ْاﻟﻣُﺳِ ﻰ ُء ِﺑ َﺗ ْﻭ َﺑ ٍﺔ‬
‫ﺻ ْﻔﺣً ﺎ ﺇِ َﺫا َ‬
‫َ‬

‫ﻓﺎﻟﻘﻳﻡ ﻭاﻟﻣﺑﺎﺩئ ﻣﻥ ﺃﺳﺑﺎﺏ اﻟﺭﻓﻌﺔ‪ ..‬ﻭﻛﺫا اﻷﺧﻼﻕ اﻟﺣﻣﻳﺩﺓ ﻭاﻟﺗﺭﺑﻳﺔ‪ ،‬ﻭﺗﺣﻳﻁ ﺑﻬﺎ ﺧﺩﻣﺔ اﻻﺧﻭاﻥ‬
‫اﻟﺗﻰ ﻫﻰ ﻣﻥ اﻟﺧﺻﺎﻝ اﻟﻣﺣﻣﻭﺩﺓ‪ ،‬ﻓﻬﻧﺎﻟﻙ ﻧﻭﻉ ﻣﻥ اﻟﺗﺭﻗﻰ ﻻ ﻳﺄﺗﻰ ﺑﺎﻟﻌﺑﺎﺩﺓ ﺃﻭ ﺑﺎﻹﻧﻔﺎﻕ‪ ،‬ﻭﺇﻧﻣﺎ ﻳﺗﺄﺗﻰ‬
‫ﺎﻥ َﺧﻳْﺭً ا ﻟَ ُﻪ ﻣ َِﻥ اﻋْ ِﺗ َﻛﺎﻑِ‬ ‫ﺎﺟ ِﺔ ﺃَﺧِﻳ ِﻪ َﻛ َ‬‫ﺑﺧﺩﻣﺔ اﻹﺧﻭاﻥ‪ ،‬ﻓﻌﻥ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻗﺎﻝ‪َ ﴿ :‬ﻣﻥْ َﻣ َﺷﻰ ﻓِﻰ َﺣ َ‬
‫ﺙ َﺧ َﻧﺎﺩ َِﻕ‪ُ ،‬ﻛﻝ َﺧ ْﻧﺩَ ٍﻕ ﺃَ َﺑﻌْ ُﺩ‬ ‫ﺎﺭ َﺛ َﻼ َ‬ ‫هللا َﺟ َﻌ َﻝ َّ‬
‫هللا ُ َﺑ ْﻳ َﻧ ُﻪ َﻭ َﺑﻳ َْﻥ اﻟ َّﻧ ِ‬ ‫ﻑ َﻳ ْﻭﻣًﺎ ا ْﺑ ِﺗ َﻐﺎ َء َﻭﺟْ ِﻪ َّ ِ‬
‫ِﻳﻥ‪َ ،‬ﻭ َﻣ ِﻥ اﻋْ َﺗ َﻛ َ‬ ‫َﻋ ْﺷ ِﺭ ﺳِ ﻧ َ‬
‫ْﻥ﴾اﻟﻁﺑﺭاﻧﻰ ﻓﻰ اﻷﻭﺳﻁ‪.‬‬ ‫ِﻣﻣَّﺎ َﺑﻳ َْﻥ ْاﻟﺧﺎ ِﻓ َﻘﻳ ِ‬
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‫ﺃﻣﺎ اﻟﺗﺩﻧﻰ ‪-‬ﻭاﻟﻌﻳﺎﺫ ﺑﺎهلل‪ -‬ﻭﺳﻭء اﻟ ُﺧﻠﻕ ﻭاﺗﺑﺎﻉ اﻟﻬﻭﻯ ﻭاﻟﺳﻳﺭ ﺧﻠﻑ اﻟﺷﻬﻭاﺕ‪ ،‬ﻓﻳﺟﻠﺏ ﻋﻠﻰ اﻹﻧﺳﺎﻥ‬
‫ﻣﺎ ﻻ ﻳُﺣﻣﺩ ﻋُﻘﺑﺎﻩ‪ ،‬ﻭﻓﻰ اﺗﺑﺎﻉ اﻟﻬﻭﻯ ﻳﻘﻭﻝ اﻹﻣﺎﻡ اﻟ َّﺷﻌْ ِﺑﻰ‪:‬‬
‫ِّﻰ ْاﻟ َﻬ َﻭﻯ َﻫ ًﻭﻯ‪ِ ،‬ﻷَ َّﻧ ُﻪ َﻳﻬ ِْﻭﻯ ِﺑ َ‬
‫ﺻﺎﺣ ِِﺑ ِﻪ)‪.‬‬ ‫(ﺇ َّﻧ َﻣﺎ ُﺳﻣ َ‬

‫ﻭﺇﻥ ﺃﺑﻐﺽ اﻟﻌﺑﺎﺩ ﺇﻟﻰ هللا ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻣﻥ ﻛﺎﻥ ﻫﻣﻪ ﺑﻁﻧﻪ ﻭﻓﺭْ ﺟﻪ‪ ،‬ﻓﻌﻥ ﺳﻳﺩﻧﺎ ﺃﺑﻰ اﻟﺩﺭﺩاء ﺃﻥ‬
‫ﺭﺳﻭﻝ هللا ُﺳ ِﺋ َﻝ ﻋﻥ اﻟﺭاﺳﺧﻳﻥ ﻓﻰ اﻟﻌﻠﻡ‪ ،‬ﻓﻘﺎﻝ‪﴿ :‬ﻣﻥ ﺑﺭَّ ﺕ ﻳﻣﻳﻧﻪ‪ ،‬ﻭﺻﺩﻕ ﻟﺳﺎﻧﻪ‪ ،‬ﻭاﺳﺗﻘﺎﻡ ﻗﻠﺑﻪ‪ ،‬ﻭﻋﻑَّ‬
‫ﺑﻁﻧﻪ ﻭﻓﺭﺟﻪ‪ ،‬ﻓﺫﻟﻙ ﻣﻥ اﻟﺭاﺳﺧﻳﻥ ﻓﻰ اﻟﻌﻠﻡ﴾اﻟﺣﺎﻓظ اﻟﺳﻳﻭﻁﻰ ﻓﻰ اﻟﺟﺎﻣﻊ اﻟﻛﺑﻳﺭ‪.‬‬

‫ﻓﺄﺷﺩ اﻟﻌﺑﺎﺩ ﺑﻐﺿﺎ ً ﺇﻟﻰ هللا ﺗﻌﺎﻟﻰ ﻫﻡ اﻟﻣﻧﻐﻣﺳﻭﻥ ﺇﻟﻰ ﺁﺫاﻧﻬﻡ ﺑﺷﻬﻭﺗﻰ اﻟﺑﻁﻥ ﻭاﻟﻔﺭْ ﺝ‪ ،‬ﻓﻣﺎ ﺭﻓﻊ ﺷﺄﻥ‬
‫اﻣﺭئ ﻛﻬﻣﺗﻪ ﻭﻻ ﻭﺿﻌﻪ ﺷﻰ ٍء ﻛﺷﻬﻭﺗﻪ‪ ،‬ﻭﻗﻳﻝ‪:‬‬
‫(ﺃﻭﻝ اﻟﺷﻬﻭﺓ ﻁﻠﺏ ﻭﺁﺧﺭﻫﺎ ﻋﻁﺏ)‪.‬‬

‫اﻟﺟﻣﻊ اﻟﻛﺭﻳﻡ‪..‬‬

‫ﻳﺗﺟﺩﺩ ﺑﻧﺎ اﻟﻠﻘﺎء‪ ،‬ﺑﺫﻛﺭ اﻹﻣﺎﻣﻳﻥ اﻟﺟﻠﻳﻠﻳﻥ‪ ،‬ﺳﻳﺩﻧﺎ ﻭﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﻭﺳﻳﺩﻧﺎ ﻭﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ‬
‫ﺇﺑﺭاﻫﻳﻡ ﺭﺿﻰ هللا ﻋﻧﻬﻣﺎ‪َ ،‬ﻣﻥ ﺑﻁﻳﺏ اﻟﻔِﻌﺎﻝ ﻭﻣﺣﻣﻭﺩ اﻟﺧﺻﺎﻝ ُﺫﻛﺭﻭا‪ ،‬ﺗﺗﻌﻁﺭ اﻟﻣﺟﺎﻟﺱ ﺑﺣﺩﻳﺛﻬﻡ‪،‬‬
‫اﻟﻣﺳﺎﻣﻊ‬
‫ِ‬ ‫اﻷﺫﻫﺎﻥ ﺟﺎﺭﻯ‪َ ،‬ﻭ َﻁﺭْ ﻕ ﺃﻗﻭاﻟﻬﻡ ﻓﻰ‬
‫ِ‬ ‫ﻓﻛﺎﻧﻭا ﻭﻣﺎزاﻟﻭا ﻣﻧﺎﺭاً ﻟﻠﻁﺭﻳﻕ‪َ ،‬ﻓ َﻭ ْﻗﻊ ﺣﺩﻳﺛِﻬﻡ ﻓﻰ‬
‫ﻭاﻟﻭﺟﺩاﻥ ﺳﺎﺭﻯ‪.‬‬

‫ﺭﺳﻣﻭا اﻟﻣﺳﺎﺭ اﻟﺻﺣﻳﺢ ﻟﻠﻣﺳﻠﻡ ﻟﻳﺗﺭﻗﻰ ﺩﺭﺟﺎﺕ ﻓﻭﻕ ﺃﺧﺭﻯ ﺑﻌﻳﺩاً ﻋﻥ اﻟﺷﻬﻭاﺕ‪ ،‬ﻓﻳﺑﺗﺩئ ﺑﺎﻟﻌﻠﻡ ﻓﻘﺎﻝ‬
‫ﻭﻥ َﺧ ِﺑﻳﺭ]‪ 22‬اﻟﻣﺟﺎﺩﻟﺔ‪،‬‬ ‫ﺕ َﻭ َّ‬
‫هللا ُ ِﺑ َﻣﺎ َﺗﻌْ َﻣﻠ ُ َ‬ ‫ِﻳﻥ ﺃُﻭ ُﺗﻭا ْاﻟﻌ ِْﻠ َﻡ ﺩ ََﺭ َﺟﺎ ٍ‬ ‫ِﻳﻥ ﺁ َﻣ ُﻧﻭا ِﻣ ْﻧ ُﻛ ْﻡ َﻭاﻟَّﺫ َ‬ ‫ﺟﻝ ﺷﺄﻧﻪ [ َﻳﺭْ َﻓﻊ َّ‬
‫هللا ُ اﻟَّﺫ َ‬ ‫ِ‬
‫ﺎﻥ ﻟَ ْﻪ ِﻛ ْﻔﻼَ ِﻥ ﻣ َِﻥ اﻷَﺟْ ِﺭ َﻓﺈِﻥْ ﻟَ ْﻡ ﻳ ُْﺩ ِﺭ ْﻛ ُﻪ َﻛ َ‬
‫ﺎﻥ ﻟَ ُﻪ ِﻛ ْﻔﻝ‬ ‫ﺏ ﻋِ ْﻠﻣًﺎ َﻓﺄ َ ْﺩ َﺭ َﻛ ُﻪ َﻛ َ‬ ‫ﻭﻗﺎﻝ ﺣﺑﻳﺑﻧﺎ اﻟﻣﺻﻁﻔﻰ ﴿ َﻣﻥْ َﻁﻠَ َ‬
‫ﻣ َِﻥ اﻷَﺟْ ِﺭ﴾اﻟﺳﻧﻥ اﻟﻛﺑﺭﻯ ﻟﻠﺑﻳﻬﻘﻰ‪ ،‬ﻓﻔﻰ ﻛﻝ اﻷﻣﺭﻳﻥ ﺧﻳﺭ‪ ،‬ﻓﺑﺎﻟﻌﻠﻡ ﺗظﻬﺭ ﻣﻌﺎﺩﻥ اﻟﻧﺎﺱ‪ ،‬ﻛﻣﺎ ﺃﺧﺑﺭﻧﺎ‬
‫اﻹﺳْ َﻼ ِﻡ‪ ،‬ﺇِ َﺫا َﻓ ِﻘﻬُﻭا﴾ﻣﺳﻧﺩ‬ ‫ﺑﻘﻭﻟﻪ ﴿اﻟ َّﻧﺎﺱُ َﻣ َﻌﺎﺩِﻥُ ﻓِﻰ ْاﻟ َﺧﻳ ِْﺭ َﻭاﻟ َّﺷﺭِّ ‪ِ ،‬ﺧ َﻳﺎ ُﺭ ُﻛ ْﻡ ﻓِﻰ ْاﻟ َﺟﺎ ِﻫﻠِ َّﻳ ِﺔ ِﺧ َﻳﺎ ُﺭ ُﻛ ْﻡ ﻓِﻰ ْ ِ‬
‫اﻹﻣﺎﻡ ﺃﺣﻣﺩ‪ ،‬ﻭﻫﺎ ﻧﺣﻥ ﻧﻘﻑ ﺃﻣﺎﻡ ﻗﻭﻝ ﻣﻭﻻﻯ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ‪:‬‬
‫ﻥ ﻟ ِْﻠﻘُﻠ ُ َ‬
‫ﻭﺏ ﻳ َُﺧﺿِّﺏُ‬ ‫ْاﻟﻌ ِْﻠ ُﻡ َﻏﺙ ﺃَ ْﻭ َﺳﻣِﻳـ‬

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‫ﻓﻛﺎﻥ ﺇﻧﺳﺎﻥ ﻳُﺅﺧﺫ ﻣﻧﻪ ﻓﻰ ﻫﺫا اﻟﻣﻳﺩاﻥ ﺃﺻﺢ اﻟﺭﻭاﻳﺎﺕ‪ ،‬ﻭﺃﺩﻕ اﻹﺷﺎﺭاﺕ‪ ،‬ﻭﺃﺳﻣﻰ اﻟﻌﺑﺎﺭاﺕ ﻓﻰ‬
‫اﻟﻧﺻﺢ ﻭاﻹﺭﺷﺎﺩ ﻟﻭﺟﻪ هللا ﻣﺄﻣﻭﻥ اﻟﺟﻧﺎﺏ‪ ،‬ﻭﺗﺣﺩﺙ ﻓﻰ ﻣﻧﺎﺣﻰ اﻟﻌﻠﻡ‪ ،‬ﻓﺗﻛﻠﻡ ﻓﻰ اﻟﺗﻔﺳﻳﺭ ﻭاﻟﺣﺩﻳﺙ‬
‫ُ‬
‫ﻋﻠﻣﺕ‬ ‫ﻭاﻟﺳﻳﺭﺓ ﻭاﻟﻁﺏ ﻭاﻟﻔﻠﻙ ﻭﻏﻳﺭﻫﻡ ﻣﻥ ﻣﺧﺗﻠﻑ اﻟﻌﻠﻭﻡ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻣﻪ ﻫﻭ اﻟﻌﻠﻡ اﻟﻣﻭﺻﻭﻝ‪ ،‬ﻓﺣﻘﺎ ً (‬
‫ﻭﻟﻰ ﻋﻠﻡ ﺑﻌﻠﻡ ﻣﻌﻠﻣﻰ)‪.‬‬

‫ﻭﺑﺎﻟﻌﻠﻡ ﻳﺄﻣﻥ اﻟﻣﺳﻠﻡ ﻣﻥ ﻟﺩﻏﺎﺕ ﺷﻳﺎﻁﻳﻥ اﻹﻧﺱ‪ ،‬اﻟﺗﻰ ﻻ ُﺗﻭ ِﺩﻯ ﺑﺣﻳﺎﺗﻪ ﻓﺣﺳﺏ ﺑﻝ ُﺗﻭﺩِﻯ ِﺑﺩِﻳﻧﻪ‬
‫ﻭﺩﻧﻳﺎﻩ‪ ،‬ﻓﻼ ﻳﻛﻭﻥ ﻟﻪ ﻣﻥ ﻫﺫا اﻟﺑﺎﺏ ﺳﺑﻳﻼً ﻟﻠﺩﺧﻭﻝ‪ ،‬ﺑﻝ ﺇﺫا ﻭﻟﺞ ﺑﺎﺏ اﻟﻌﻠﻡ ﻳُﻔﺗﺢ ﻟﻪ ﺑﻌﺩﻩ ﺑﺎﺏ اﻟﻌﻣﻝ‪ ،‬ﻛﻣﺎ‬
‫ْﻥ ُﻋ َﻳ ْﻳ َﻧ َﺔ َﻗﺎ َﻝ‪( :‬ﺃَﺟْ َﻬ ُﻝ اﻟ َّﻧ ِ‬
‫ﺎﺱ َﻣﻥْ َﺗ َﺭ َﻙ َﻣﺎ‬ ‫ﺎﻥ ﺑ ِ‬ ‫ﻗﻳﻝ ( َﻓ َﻣﻥْ َﻋ ِﻣ َﻝ ِﺑ َﻣﺎ َﻋﻠِ َﻡ َﻓ َﺗ َﺢ هللاُ ﻟَ ُﻪ َﻣﺎ َﻻ َﻳﻌْ ﻠَ ُﻡ) ﻭ َﻋﻥْ ُﺳ ْﻔ َﻳ َ‬
‫هلل َﻋ َّز َﻭ َﺟ َّﻝ)‪.‬‬ ‫ﺎﺱ ﺃَ ْﺧ َﺷ َﻌ ُﻬ ْﻡ ِ َّ ِ‬
‫ﺿ ُﻝ اﻟ َّﻧ ِ‬‫ﺎﺱ َﻣﻥْ َﻋ ِﻣ َﻝ ِﺑ َﻣﺎ َﻳﻌْ ﻠَ ُﻡ‪َ ،‬ﻭﺃَ ْﻓ َ‬
‫َﻳﻌْ ﻠَ ُﻡ‪َ ،‬ﻭﺃَﻋْ ﻠَ ُﻡ اﻟ َّﻧ ِ‬

‫ﻭﻻ ﻳﻧﺗﻬﻰ اﻟﻌﻣﻝ ﺑﺎﻟﻣﺳﻠﻡ ﻋﻧﺩ ﻫﺫا اﻟﺣﺩ‪ ،‬ﺑﻝ ﻳﻭﺻﻠﻪ ﺇﻟﻰ ﺣﻠﻘﺔ ﺃﺧﺭﻯ ﻟﺗﻛﺗﻣﻝ اﻟﺛﻣﺭﺓ ﻭ ُﺗﻔﻳﺩ ﻭ َﺗﺳﺗﻔﻳﺩ‪،‬‬
‫اﻟﻣﺳﻠﻡ ﻣِﻥ اﻟﻣﻌﺭﻭﻑِ‬‫ِ‬ ‫ﻟﻠﻣﺳﻠﻡ ﻋﻠﻰ ﺃﺧﻳ ِﻪ‬
‫ِ‬ ‫َﻓ َﻳ ُزﺝ ﺑﻪ ﺇﻟﻰ (اﻟﻣﻌﺎﻣﻼﺕ) ﻭﻳﺣ ّﺩﺛﻧﺎ اﻟﺻﺎﺩﻕ اﻷﻣﻳﻥ ﺑﻘﻭﻟﻪ ﴿ﺇﻥَّ‬
‫ﻣﺎﺕ‪ ،‬ﻭﻳُﺟﻳﺑُﻪ ﺇ َﺫا ﺩﻋﺎﻩُ‪،‬‬
‫َ‬ ‫ﻣﺭﺽ‪ ،‬ﻭ ُﻳ ْﺷ ِﻣ ُﺗﻪ ﺇ َﺫا َﻋ َﻁﺱ‪ ،‬ﻭ َﻳﺷﻬ ُﺩﻩُ ﺇﺫا‬
‫َ‬ ‫ﺳِ ًّﺗﺎ‪ُ :‬ﻳ َﺳﻠِّ ُﻡ ﻋﻠﻳﻪ ﺇﺫا ﻟﻘ َﻳﻪ‪ ،‬ﻭ َﻳﻌُﻭ ُﺩﻩ ﺇِﻥ‬
‫ﻭ ُﻳﺣِﺏ ﻟﻪ ﻣﺎ ُﻳﺣِﺏ ﻟﻧﻔﺳِ ﻪ‪ ،‬ﻭﻳﻛﺭﻩُ ﻟﻪ ﻣﺎ ﻳﻛﺭﻩُ ﻟﻧﻔﺳِ ﻪ﴾ﺳﻧﻥ اﻟﺗﺭﻣﺫﻯ‪.‬‬

‫ﻭﺑﻌﺩ ﺃﻥ َﺗ َﻧ َّﻘﻝ اﻟﻣﺳﻠﻡ ﻣﻥ اﻟﻌﻠﻡ ﺇﻟﻰ اﻟﻌﻣﻝ ﻭاﻧﺗﻬﻰ ﺑﻪ اﻟﻣآﻝ ﺇﻟﻰ اﻟﻣﻌﺎﻣﻼﺕ‪ ،‬ﺗﺄﺗﻰ اﻟﻁﺭﻳﻘﺔ ﻟﺗﺑﻧﻰ ﻓﻭﻕ‬
‫ﻫﺫا اﻟﺑﻧﺎء ﺻﺭﺣﺎ ً ﺃﺳﺎﺳﻪ ﺣﻣﻳﺩ اﻷﺧﻼﻕ ﻭﻛﺭﻳﻡ اﻟﺧﺻﺎﻝ‪ ،‬ﻭ َﻳﺳْ َﻁﻊْ َﻧﺟْ ﻡ ﻫﺫا اﻷﻣﺭ ﻋﻧﺩ ﺷﺭﻭﻉ اﻟﻣﺅﻣﻥ‬
‫ﻓﻰ اﻟﺩﺧﻭﻝ ﺇﻟﻰ ﻣﻘﺎﻡ (اﻟﺗﻭﻓﻳﻕ) ﺑﺣﺛﺎ ً ﻋﻥ ﺇﺻﻼﺡ ﺃﻣﺭﻩ ﻗﺩﺭ اﻻﺳﺗﻁﺎﻋﺔ‪ ،‬ﻓﻘﺎﻝ ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ [‪...‬ﺇِﻥْ‬
‫ﺕ َﻭ َﻣﺎ َﺗ ْﻭﻓِﻳﻘِﻰ ﺇِ َّﻻ ِﺑ َّ ِ‬ ‫ُ‬
‫ﺎهلل‪ 99]...‬ﻫﻭﺩ‪.‬‬ ‫ﺃ ِﺭﻳ ُﺩ ﺇِ َّﻻ ْ ِ‬
‫اﻹﺻْ َﻼ َﺡ َﻣﺎ اﺳْ َﺗ َﻁﻌْ ُ‬

‫ﻓﻛﺎﻥ ﺻﻼﺡ اﻟﻣﺭء ﻭﺗﻭﻓﻳﻘﻪ ﺑﺄﻥ ﻳﻌﻣﻝ ﺩﻭﻣﺎ ً ﻋﻠﻰ اﺗﺑﺎﻉ اﻟﺣﺑﻳﺏ ‪ ،‬ﻛﻣﺎ ﺃﻣﺭ اﻟﻣﺳﻠﻣﻳﻥ ﺃﻥ ﻳﻧظﺭﻭا ﺇﻟﻰ‬
‫ﺻﻠِّﻰ﴾ﺻﺣﻳﺢ اﺑﻥ ﺣﺑﺎﻥ‪ ،‬ﻓﺄ َ ْﻭﻟﻰ ﺑﺎﻟﻣﺅﻣﻧﻳﻥ ﺃﻥ ﻳﺗﺧﻠﻘﻭا ﺑـ(ﺃﺧﻼﻗﻪ)‬ ‫ﺻﻠﻭا َﻛ َﻣﺎ َﺭﺃَ ْﻳ ُﺗﻣُﻭﻧِﻰ ﺃ ُ َ‬
‫ﺻﻼﺗﻪ ﻓﻘﺎﻝ ﴿ َ‬
‫ﻭﺃﻥ ﻳﻠﺗﺣﻘﻭا ﺑﻬﺎ‪ ،‬ﻓ ُﺧﻠُﻕ ﺭﺳﻭﻝ هللا ﻫﻭ ْﺃﻭﻟﻰ اﻷﺧﻼﻕ اﻟﺗﻰ ﻳﻭ ِّﻓﻕ اﻟﻣﺭء ﻣﻌﻬﺎ ﺃﺧﻼﻗﻪ‪ ،‬ﻭﻗﺩ ﻭﺻﻔﻪ‬
‫ﻙ ﻟَ َﻌﻠَﻰ ُﺧﻠُ ٍﻕ ﻋَظِ ٍﻳﻡ]‪ 0‬اﻟﻘﻠﻡ‪ ،‬ﻭﻛﺎﻥ اﻟ ُﺧﻠﻕ اﻟﺣﺳﻥ ﺷﻁﺭ ﻭﺻﻳﺗﻪ‬ ‫اﻟﺣﻕ ﻓﻰ ﻣﺣﻛﻡ اﻟﺗﻧزﻳﻝ ﺑﻘﻭﻟﻪ [ َﻭﺇِ َّﻧ َ‬
‫هللا َﺣﻳ ُْﺛ َﻣﺎ‬
‫هللا ﺃَ ْﻭﺻِ ﻧِﻰ‪َ ،‬ﻗﺎ َﻝ‪ :‬ا َّﺗ ِﻕ َّ َ‬
‫ﺕ َﻳﺎ َﺭﺳُﻭ َﻝ َّ ِ‬
‫ْﻥ َﺟ َﺑ ٍﻝ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ ﻋﻧﺩﻣﺎ َﻗﺎ َﻝ ﴿ﻗُ ْﻠ ُ‬ ‫ﻟﺳﻳﺩﻧﺎ ُﻣ َﻌﺎ ِﺫ ﺑ ِ‬
‫ﺎﺱ ِﺑ ُﺧﻠ ٍﻕ َﺣ َﺳ ٍﻥ﴾ﻣﺳﻧﺩ اﻹﻣﺎﻡ ﺃﺣﻣﺩ‪ ،‬ﻭﻣظﻬﺭ اﻷﺧﻼﻕ اﻟﻛﺭﻳﻣﺔ ‪-‬ﺃﻯ اﻵﺩاﺏ‪ -‬اﻟﺫﻯ ﻧﺟﺩﻩ‬ ‫ُ‬ ‫ﻭﺧﺎﻟ ِِﻕ اﻟ َّﻧ َ‬
‫ﺕ‪َ ،‬‬ ‫ُﻛ ْﻧ َ‬
‫ﻋﻼﻣﺔ ﻟﻠﻣﺳﺗﻘﺩﻣﻳﻥ‪ ،‬ﻛﻣﺎ ﺃﺧﺑﺭﻧﺎ ﻣﻭﻻﻯ ﻓﺧﺭ اﻟﺩﻳﻥ‪:‬‬ ‫ً‬
‫َﻥ َﻣ َﻊ ْاﻟﻛ َِﺭ ِاﻡ َﺗﺄَﺩﺏُ‬ ‫َﻓ َﻌ َﻼ َﻣ ُﺔ ْاﻟﻣُﺳْ ــــ َﺗ ْﻘ ِﺩﻣِﻳـ‬

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‫ﻭﻣﻥ ﺃﻭﻛﺩ اﻵﺩاﺏ ﻫﻭ اﻷﺩﺏ ﻣﻊ ﺭﺳﻭﻝ هللا اﻷﻣﺭ اﻟﺫﻯ ﺃﻓﺭﺩ ﻟﻪ اﻟﺣﻕ ﻓﻰ اﻟﻛﺗﺎﺏ اﻟﻌزﻳز اﻟﻌﺩﻳﺩ ﻣﻥ‬
‫اﻵﻳﺎﺕ‪ ،‬ﻭﻫﺎ ﻫﻰ ﺳﻭﺭﺓ اﻟﺣﺟﺭاﺕ ﺧﻳﺭ ﺷﺎﻫﺩ‪ ،‬ﻭﻷﻥ ﺩﻳﺩﻥ ﺃﻫﻝ اﻟزﻳﻎ ﻓﻰ ﻛﻝ ﻋﺻﺭ اﻻﻟﺗﻭاء ﻭاﻻﻟﺗﻔﺎﻑ‬
‫ﺑﺎﻟﻧﺻﻭص ﻟﻳﺣﻘﻘﻭا ﺑﻬﺎ ﻣُﺭاﺩﻫﻡ‪ ،‬ﻓﺗﺟﺩﻫﻡ ﺑﺩﻋﻭﻯ ﺇﻗﺎﻣﺔ ﺃﻣﺭ ﻣﻥ ﺃﻭاﻣﺭ اﻟﺣﻕ ﺃﻭ ُﺳ َّﻧﺔ ﻣﻥ ﺳﻧﻥ اﻟﺣﺑﻳﺏ‬
‫ﻳﻠﺑﺛﻭﻥ اﻟﺣﻕ ﺑﺎﻟﺑﺎﻁﻝ‪ ،‬ﻓﻘﺩﻳﻣﺎ ً ﺗﺟﺭﺅﻭا ﻭﻧﺎﺩﻭا ﺑﺣﺭﻣﺔ اﻟﺳﻳﺎﺩﺓ ﻟﻐﻳﺭ (هللا) ﺣﺗﻰ ﻟﻠﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ‪ ،‬ﻓﻠﻣﺎ‬
‫اﺻﻁﺩﻣﻭا ﺑﺗﻭاﻓﺭ ﻧﺻﻭص اﻟﻛﺗﺎﺏ ﻭاﻟﺳﻧﺔ‪ ،‬ﻋﻠﺕ ﺃﺻﻭاﺗﻬﻡ ﺑﺎﻟﺳﻳﺎﺩﺓ‪ ،‬ﻭﻟﻛﻧﻬﻡ ﺟﻧﺣﻭا ﺇﻟﻰ َﻣ ْﻧ َﺣﻥ ﺁﺧﺭ‬
‫ﻓآﺧﺭ‪ ،‬ﻗﺩ ﻻ ﻳﻁﻭﻝ اﻹﻧﺗظﺎﺭ ﻭﺗﺷﻬﺩﻭﻧﻪ‪ ،‬ﻳﺄﻣﺭﻭﻥ اﻟﻧﺎﺱ ﺑﻛﺛﺭﺓ اﻟﺫﻛﺭ ﻋﻠﻰ اﻟﺣﺑﻳﺏ ﻭﺗﻌظﻳﻡ ﺁﻝ ﺑﻳﺗﻪ ﻓﻘﻁ‬
‫ﻳﻁﻠﻘﻭﻥ ﻋﻠﻳﻬﺎ اﻟﺷﺊ اﻟﺷﺭﻋﻰ ﻛﻣﺎ ﻫﻭ ﺩﻳﺩﻧﻬﻡ‪.‬‬

‫ﻭﻧﺟﺩ ﻧﺟﻭﻡ اﻟﻬﺩاﻳﺔ ﺩاﺋﻣﺎ ﻣﺎ ﻳﻧﻳﺭﻭﻥ ﻟﻧﺎ اﻟﻁﺭﻳﻕ‪ ،‬ﻓﻌﻧﺩﻣﺎ ﺃﺷﺎﺭ ﻣﻭﻻﻯ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺇﻟﻰ (اﻟ َّﺳ ِّﻳ ُﺩ‬
‫اﻟﺭﺣْ َﻣ ًﺔ ﻭاﻟﻘُ ْﺩ َﻭ ًﺓ) ﺑﻌﺩ ﺃﻥ ﻫﻣﺱ ﻗﺎﺋﻼً ( َﻳﺎ َﺳ ِّﻳﺩِﻯ) ﺃﻧﺕ (ﻟِﻠ ِّﺳ َﻳﺎ َﺩ ِﺓ َﺭﺏ) ﻓﻘﺩ‬ ‫اﻹﻧ َﺳﺎﻥُ ) ﻣُﻧﺎﺩﻳﺎ ً ﻓﻳﻪ ( َ‬ ‫ْاﻟ َﻌ ْﺑ ُﺩ َﻭ ْ ِ‬
‫ﻙ َﻫ ْﺩﻯ) ﺑﺄﻥ اﻟﺫﺧﻳﺭﺓ ﻣﺗﻣﺛﻠﺔ ﻓﻰ ﻋﺗﺭﺓ اﻟﺧﻠﻔﺎء ﺣﺎﻣﻠﻳﻥ ﻓﻳﻬﻡ ﻋﻁﺎء ﻭﻫﺩﻯ ﺳﻳﺩ اﻷﻧﺑﻳﺎء ( َﻓ ُﻛﻥْ‬ ‫ﻗﻠﺕ ( َﻭ َﻗ ْﻭﻟ ُ َ‬
‫َﻳﺎ ﻣ ُِﺭﻳﺩِﻯ ﻟ ِْﻠﻛ َِﺭ ِاﻡ ُﻣ َﻘﻠِّ ًﺩا) ﻓﺣ ًﻘّﺎ (اﻟﺳَّﺎ َﺩﺓُ ْاﻷَ ْﻗ َﻁﺎﺏُ ﻓِﻳ َﻧﺎ ﺃَ ْﻧﺟُﻡ)‪.‬‬

‫ﻓﺎﻻﻧﺗﺑﺎﻩ ﻟﻬﺫا اﻷﻣﺭ ﻭاﺟﺏ ﺣﺗﻣﻰ‪ ،‬ﻓﻣﻥ ﺫﻛﺭ اﺳﻡ اﻟﺣﺑﻳﺏ ﻣُﺟﺭﺩاً ﻣﻥ اﻟﺳﻳﺎﺩﺓ‪ ،‬ﻓﻠﻳﻧﺗﺑﻪ ﻷﻥ ﴿اﻟ َّﺩاﻝ‬
‫َﻋﻠَﻰ ْاﻟ َﺧﻳ ِْﺭ َﻛ َﻔﺎﻋِ ﻠِ ِﻪ﴾ﻣﺳﻧﺩ اﻹﻣﺎﻡ ﺃﺣﻣﺩ‪ ،‬ﻭاﺣﺫﺭ ﻗﻭﻝ اﻟﺣﺑﻳﺏ اﻟﻣﺣﺑﻭﺏ ﻋﻠﻳﻪ ﺃﻓﺿﻝ اﻟﺻﻠﻭاﺕ ﻭﺃزﻛﻰ‬
‫اﻟﺳﻼﻡ ﴿‪َ ...‬ﻭ َﻣﻥْ َﺳﻥَّ ُﺳ َّﻧ ًﺔ َﺳ ِّﻳ َﺋ ًﺔ َﻛ َ‬
‫ﺎﻥ َﻋﻠَ ْﻳ ِﻪ ِﻭ ْز ُﺭ َﻫﺎ‪﴾...‬ﺳﻧﻥ اﺑﻥ ﻣﺎﺟﻪ‪ ،‬ﻓﺎﻧظﺭ ﻓﻰ ﺃﻯ اﻟﻔﺭﻳﻘﻳﻥ ﺗﺿﻊ‬
‫ﻧﻔﺳﻙ‪.‬‬

‫ﻭﻟﻌﻠﻧﺎ ﻧﺟﺩ ﻣﻥ ﻳﻘﻭﻝ ﻓﻰ ﻫﺫا اﻟزﻣﺎﻥ‪ :‬ﻫﻝ ﻫﺫا اﻷﻣﺭ ﺟﻭﻫﺭﻯ ﻟﻛﻰ ﻧﻌﻭّ ﻝ ﻋﻠﻳﻪ ﻓﻰ ﺗﻠﻙ اﻟﻔﺗﺭﺓ ﻣﻥ‬
‫ﺣﻳﺎﺗﻧﺎ؟ ﻭﻓﻰ ظﻝ ﻛﻝ اﻟﺻﻌﻭﺑﺎﺕ اﻟﺗﻰ ﺗﻭاﺟﻪ اﻟﻧﺎﺱ ﻓﻰ ﺃﻣﻭﺭ ﺣﻳﺎﺗﻬﻡ؟ ﻧﻘﻭﻝ ﻟﻬﻡ ﺇﺫا ﻋ ّﺩﺩﻧﺎ اﻵﺩاﺏ ﻭﻗﻠﻧﺎ‬
‫ﺑﺎﻟﻣﻔﻬﻭﻡ اﻟﺳﺎﺑﻕ‪ ،‬ﻓﺗﺭﻛﻧﺎﻫﺎ ﻟﻭﺟﻭﺩ ﻣﺎ ﻫﻭ ﺃﻫﻡ ﻣﻧﻬﺎ‪ ،‬ﻷﺻﺑﺢ اﻟﻧﺎﺱ ﺃﻣﺎﻡ ﻣﺟﺗﻣﻊ ﻓﻭﺿﻭﻯ ﻻ ﺃﺧﻼﻕ ﻓﻳﻪ‪،‬‬
‫ﻓﺄﺩﺑﻙ ﻣﻊ اﻟﺣﺑﻳﺏ ﺇﻧﻣﺎ ﻫﻭ ﺭﻛﻳزﺓ ﻭﻧﻭاﺓ ﻟﺑﺎﻗﻰ اﻵﺩاﺏ‪ ،‬ﻓﻳﻔﺗﺢ ﻟﻙ ﺃﺑﻭاﺏ ﺁﺩاﺑﻙ ﻣﻊ ﻭاﻟﺩﻳﻙ‪ ،‬ﻭﺃﺩﺑﻙ ﻓﻰ‬
‫اﻟﺣﻭاﺭ‪ ،‬ﺣﺗﻰ ﻳﻧﺗﻬﻰ ﺃﺩﺑﻙ ﺇﻟﻰ اﻟﺣﻳﻭاﻥ ﺃﻯ اﻟﺭﻓﻕ ﺑﻪ‪ ،‬ﻭﻧﺟﺩ ﺳﻳﺩﻯ اﺑْﻥ اﻟﻣﺑﺎﺭﻙ ﻳﻘﻭﻝ‪( :‬ﻁﻠﺑﻧﺎ اﻷﺩﺏ‬
‫ْﺱ ﻣﻌﻬﻥ ﻏﺭﺑﺔ‪ :‬ﻣﺟﺎﻧﺑﺔ ﺃﻫﻝ اﻟﺭِّ َﻳﺏ‪ ،‬ﻭﺣُﺳْ ﻥُ اﻷﺩﺏ‪ ،‬ﻭﻛﻑ‬‫ِﻳﻥ ﻓﺎﺗﻧﺎ اﻟﻣﺅ ّﺩﺑﻭﻥ) ﻭﻗﻳﻝ‪َ :‬ﺛﻼﺙ ﺧﺻﺎﻝ ﻟَﻳ َ‬
‫ﺣ َ‬
‫اﻷﺫﻯ‪ ،‬ﻭﻗﻳﻝ ﻓﻰ اﻟﻣﻌﻧﻰ‪:‬‬
‫ﻳ َُزﻳِّﻥُ اﻟ َﻐ ِﺭﻳﺏ ﺇِ َﺫا َﻣﺎ اﻏﺗﺭﺏ‬
‫ﻭﺛﺎﻧﻳﻪ ﺣُﺳْ ﻥ ﺃﺧﻼ ِﻗ ِﻪ‬
‫َﺛﻼﺙ َﻓ ِﻣ ْﻧﻬُﻥ ﺣُﺳْ ﻥُ اﻷﺩﺏ‬
‫ﻭﺛﺎﻟﺛﻪ اﺟﺗﻧﺎﺏ اﻟﺭِّ َﻳﺏ‬

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‫ﻭﻟﻣﺎ َﺩ َﺧ َﻝ ﺃَﺑُﻭ ﺣﻔص ﺑﻐﺩاﺩ‪َ ،‬ﻗﺎ َﻝ ﻟَ ُﻪ اﻹﻣﺎﻡ اﻟﺟﻧﻳﺩ‪ :‬ﻟَ َﻘ ْﺩ ﺃ َّﺩﺑﺕ ﺃَﺻْ َﺣﺎﺑﻙ ﺁﺩاﺏ اﻟﺳﻼﻁﻳﻥ‪َ ،‬ﻓ َﻘﺎ َﻝ ﺃَﺑُﻭ ﺣﻔص‪:‬‬
‫ﺣُﺳْ ﻥُ اﻷﺩﺏ ﻓﻰ اﻟظﺎﻫﺭ ﻋﻧﻭاﻥ ﺣُﺳْ ﻥ اﻷﺩﺏ ﻓﻰ اﻟﺑﺎﻁﻥ‪.‬‬

‫ﻓﺗﻭﺣﻳﺩ اﻷﻣﺔ ﻧﻭﻉ ﻣﻥ اﻟﺭﻗﻰ ﻭاﻟﺭﻓﻌﺔ‪ ،‬ﻹظﻬﺎﺭ ﺳﻣﺎﺣﺔ اﻟﺩﻳﻥ ﻭﻋﺩاﻟﺗﻪ‪ ،‬ﻓﺑﺩﻻً ﻣﻥ ا ِّﺗﻬﺎﻡ اﻵﺧﺭﻳﻥ‬
‫ﺑﺎﻟﻛﻔﺭ ﻭاﻹﻟﺣﺎﺩ ﻋﻠﻳﻧﺎ ﺇظﻬﺎﺭ ﻣﺣﺎﺳﻥ ﻭﻣﻛﺎﺭﻡ اﻷﺧﻼﻕ اﻟﻣﺗﻣﺛﻠﺔ ﻓﻰ ﺃﻗﻭاﻝ ﻭﺃﻓﻌﺎﻝ ﻭﺇﺷﺎﺭاﺕ ﺳﻳﺩ‬
‫اﻷﻛﻭاﻥ (ﺃَﺣْ َﻣ ُﺩ َﻣﻥْ َﺣ َﻣ ْﺩ) اﻟﺫﻯ ﺃﺛﻧﻰ ﻛﻝ اﻟﺧﻳﺭ ﻋﻠﻰ اﻷﻧﺑﻳﺎء ﻭاﻟﺭﺳﻝ اﻟﺳﺎﺑﻘﻳﻥ‪ ،‬ﻭﺧﻳﺭ ﺩﻟﻳﻝ ﺗﺫﻳﻳﻝ ﺳﻭﺭﺓ‬
‫اﻟﺑﻘﺭﺓ ﺑﺄﻥ اﻟﺣﺑﻳﺏ ﺁﻣﻥ ﺑﻣﺎ (ﺃ ُ ْﻧ ِز َﻝ ﺇِﻟَ ْﻳ ِﻪ ﻣِﻥْ َﺭ ِّﺑ ِﻪ) ﻭﻛﺫا اﻟﻣﺅﻣﻧﻭﻥ ( ُﻛﻝ ﺁ َﻣ َﻥ ِﺑ َّ ِ‬
‫ﺎهلل َﻭ َﻣ َﻼ ِﺋ َﻛ ِﺗ ِﻪ َﻭ ُﻛ ُﺗ ِﺑ ِﻪ َﻭ ُﺭ ُﺳﻠِ ِﻪ)‬
‫ﻭاﻟﻛﻝ ﻻ ﻳﻔﺭﻗﻭﻥ ( َﺑﻳ َْﻥ ﺃَ َﺣ ٍﺩ ﻣِﻥْ ُﺭ ُﺳﻠِ ِﻪ)‪.‬‬

‫ﻓﻼ ﻳﺄﺗﻰ اﻟﺻﻼﺡ ﻣﻥ ﺗﻠﻘﺎء ﻧﻔﺳﻪ‪ ،‬ﺑﻝ ﻣﻥ ﻣﺟﺎﻫﺩﺓ اﻟﻧﻔﺱ ﻭﻣﺣﺎﺳﺑﺗﻬﺎ‪ ،‬ﻓﻳﺗﺟﻠﻰ ﺩﻭﺭ اﻷﻭﺭاﺩ ﻟﻠﻘﻳﺎﻡ‬
‫ﺑﺭﺣﻠﺔ ﺇﺻﻼﺡ اﻟﻣﺿﻐﺔ اﻟﺗﻰ ﻣﻥ ﺷﺄﻥ ﺻﻼﺣﻬﺎ ﺻﻼﺡ ﺳﺎﺋﺭ اﻟﺟﺳﺩ‪ ،‬ﻭﺑﻔﺳﺎﺩﻫﺎ ﻳﻔﺳﺩ ﺳﺎﺋﺭ اﻟﺟﺳﺩ‪ ،‬ﻓﻣﺎ‬
‫ﺕ ﻫﺫﻩ اﻟﻣﺿﻐﺔ‪ ،‬اﺭﺗﺣﻝ اﻟﻣﺅﻣﻥ ﺇﻟﻰ اﻷﻣﺭ اﻟﺫﻯ ﻣﻥ ﺃﺟﻠِ ِﻪ ﻛﺎﻥ ﻣﺎ ﻛﺎﻥ‪ ،‬ﺃﻻ ﻭﻫﻭ (اﻟﺳﻳﺭ)‬ ‫ﺻﻠ ُ َﺣ ْ‬
‫ﺃﻥ َ‬
‫ﻭﻗﺎﻝ اﻹﻣﺎﻡ اﻟﻧﺎﺑﻠﺳﻰ (ﺇﻟﻰ اﻟﺫاﺕ ﺳﻳﺭﻯ ﻓﻰ ﻣﺭاﺗﺏ ﺃﺳﻣﺎ ِء) ﻓﻳﺩﺧﻝ اﻟﻣﺭﻳﺩ ﻓﻰ ﻣﺑﺎﺩﻯء اﻹﺣﺻﺎء‪ ،‬ﻣﻥ‬
‫ﺑﻌﺩ اﻟﺗﻌﺏ ﻭاﻟﻌﻧﺎء‪ ،‬ﻟﻳﻬﻧﺄ ﺑﺎﻟﺗﻘﺭﻳﺏ ﻭاﻟﻌﻳش اﻟﺭﻏﻳﺩ‪.‬‬

‫ﻣﺎ ﺫﻛﺭﻧﺎﻩ ﻫﻭ ﺣﺎﻝ اﻟﺳﺎﺋﺭﻳﻥ ﺗﺭﺗﻔﻊ ﻓﺗﻧﺧﻔﺽ ﺩﺭﺟﺎﺗﻬﻡ ﺑﺣﺳﺏ ﻣﺎ اﺟﺗﻬﺩﻭا ﻟﻠﻭﺻﻭﻝ ﺇﻟﻳﻪ ﻣﻥ ﻋزﻡ‬
‫ﻗﻭﻯ ﻭﻫﻣﺔ ﻋﺎﻟﻳﺔ ﻭﻣﺟﺎﻫﺩﺓ اﻟﻧﻔﺱ ﻭاﻟﺩﻧﻳﺎ ﻭاﻟﺷﻳﻁﺎﻥ ﻭاﻟﻬﻭﻯ‪ ،‬ﻭﺷﺗﺎﻥ ﺑﻳﻥ اﻟﻣﺣﺏ ﻭاﻟﺣﺑﻳﺏ‪ ،‬ﻭﺑﻳﻥ‬
‫اﻟﻣﺭﻳﺩ ﻭاﻟﻣُﺭاﺩ‪:‬‬
‫ﺻ ٍﻝ‬
‫ﺏ َﻭﻣُﻭ َ‬ ‫َﻓﺄَﻳ َْﻥ ُﻣﺣِﺏ ﻣِﻥْ َﺣ ِﺑﻳ ٍ‬
‫ﺕ‬‫َﻭﺃَﻳ َْﻥ ﻣ ُِﺭﻳﺩ ﻣِﻥْ ﻣ َُﺭا ٍﺩ َﻭ َﺛ ِﺎﺑ ِ‬

‫ﻓﺣﺎﻝ اﻟﺳﺎﺋﺭﻳﻥ اﻟﻣﻛﺎﺑﺩﺓ ﻭاﻟﻣﺟﺎﻫﺩﺓ ﻟﻧﻭاﻝ ﺣﺳﻥ اﻟﻣآﺏ‪ ،‬ﻭﺣﺎﻝ اﻟﻣﺻﻁﻔﻳﻥ ﻛﻣﺎ ﺃﺧﺑﺭ ﻋﻧﻬﻡ اﻟﺣﻕ‬
‫َ‬ ‫ﺳﺑﺣﺎﻧﻪ [ﺇِ َّﻧﺎ ﺃَ ْﺧﻠَﺻْ َﻧﺎ ُﻫ ْﻡ ِﺑ َﺧﺎﻟِ َ‬
‫ﺎﺭ]‪ 01 ،04‬ص‪ ،‬ﻻ‬ ‫اﺭ ‪َ ¤‬ﻭﺇِ َّﻧ ُﻬ ْﻡ ﻋِ ْﻧﺩَ َﻧﺎ ﻟَﻣ َِﻥ ْاﻟﻣُﺻْ َﻁ َﻔﻳ َْﻥ ْاﻷ ْﺧ َﻳ ِ‬
‫ﺻ ٍﺔ ِﺫ ْﻛ َﺭﻯ اﻟ َّﺩ ِ‬
‫ﺑﺳﺎﺑﻕ ﺃﻣﺭ ﻗ ّﺩﻣﻭﻩ ﺃﻭ ﺑﻘﺩﻳﻡ ﻓﻌﻝ ﺃﺗﻭﻩ‪ ،‬ﺑﻝ ﻟﺳﺎﺑﻘﺗﻬﻡ اﻷزﻟﻳﺔ ﻋﻧﺩ اﻟﺣﻕ‪ ،‬ﻗﺎﻝ ﻣﻭﻻﻯ‪:‬‬
‫َﻭ ُﻳ ْﻣ َﻧ ُﺢ َﻗ ْﺩﺭً ا َﻻ ِﺑ َﺟ ْﻬ ٍﺩ َﻭ ِﻫ َّﻣ ٍﺔ‬
‫اﻟﺣظِ َّﻳ ِﺔ‬ ‫ﺏ َ‬ ‫ﻟِﻳُﺻْ ِﺑ َﺢ َﻣﺄْﻣُﻭ َﻝ اﻟﻘُﻠُﻭ ِ‬

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 ‫ﻓﻛﺎﻧﺕ ﻧﻬﺎﻳﺔ ﻣﻧﺎزﻝ اﻟﺫاﻛﺭﻳﻥ ﻫﻰ ﻣﺿﺎﺟﻊ ﺃﺣﻭاﻝ اﻟﻣُﺻﻁﻔﻳﻥ ﻭﺑﺩاﻳﺎﺗﻬﻡ‪:‬‬
‫ﺕ ﻟ ِِّﻠﺫ ْﻛ ِﺭ ﺃَﺟْ َﻣ ِﻌ ِﻪ‬
‫ﺎزﻝ ﻗُ ِّﺩ َﺭ ْ‬
‫َﻣ َﻧ ِ‬
‫َﻭ َﺑﻌْ َﺩ َﻫﺎ ُﻧﺻْ َﻁ َﻔﻰ َﻫﺫِﻯ ِﺑ َﺩا َﻳ ُﺗـ َﻧﺎ‬

‫ﺃﺣﺑﺎﺏ ﺭﺳﻭﻝ هللا‪..‬‬

‫اﻟز َﻳﺎ َﺩ ِﺓ َزا َﺩﻧِﻰ) زﻋﻡ اﻟﺑﻌﺽ زﻭﺭاً ﻭﺑﻬﺗﺎﻧﺎ ً ﺃﻥ ﻣﻌﻧﻰ‬ ‫ﻋﻧﺩﻣﺎ ﻗﺎﻝ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ (هللا ُ ﻣِﻥْ َﺑﻌْ ِﺩ ِّ‬
‫اﻟزﻳﺎﺩﺓ ﻫﻧﺎ (زﻳﺎﺩﺓ ﺗﺗﻡ اﻟﻧﻘص) ﻓﺻﺣﺢ ﻓﻬﻣﻬﻡ ﺑﻘﻭﻟﻪ ( َﻭ َﻻ َزﻋْ ﻡ ِﺑﺄ َ ِّﻧﻰ ِزﻳ َﺩ َﻗ ْﺩ ِﺭﻯ) ﻓﻛﺎﻧﺕ اﻟزﻳﺎﺩﺓ‬
‫اﻟﻣﻘﺻﻭﺩﺓ ﻫﻧﺎ زﻳﺎﺩﺓ (اﻟﻣﻌﺎﺭﻑ اﻹﻟﻬﻳﺔ ﻭاﻟﻣﻌﺎﻧﻰ اﻟﺭﺑﺎﻧﻳﺔ) اﻟﺗﻰ ﻻ ﺗﻧﺗﻬﻰ‪ ،‬ﻣﻥ ﺑﺎﺏ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ‬
‫ﻙ ﻣ َِﻥ ْاﻷُﻭﻟَﻰ]ﺳﻭﺭﺓ اﻟﺿﺣﻰ‪ ،‬ﻓﻛﺷﻑ ﻋﻥ اﻟﻔﻬﻡ اﻟﺭاﻗﻰ ﻟﺗﺭﻗﻰ ﺧﻠﻔﺎء اﻟﺣﺑﻳﺏ‪ ،‬ﻓﺣﻘﺎ ً‪:‬‬ ‫[ َﻭﻟَ ْآلﺧ َِﺭﺓُ َﺧﻳْﺭ ﻟَ َ‬
‫ﺎﻝ َﺟﻣِﻳﻌ ِِﻬ ْﻡ‬‫اﺭ اﻟﺭِّ َﺟ ِ‬ ‫َﻭﺃَﻋْ ِﺭﻑُ ﺃَ ْﻗ َﺩ َ‬
‫َﻭﻟَ ِﻛ َّﻧ ُﻬ ْﻡ َ‬
‫ﺿﻠﻭا ا ْﺑ ِﺗ َﺩا َء َﻣ َﻛﺎ َﻧﺗِﻰ‬

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‫ﻭﺣﺫﺭ ﻣﻥ ﻓﺗﺢ ﻫﺫا اﻟﺑﺎﺏ ﻓﻘﺎﻝ‪:‬‬
‫ﺎزﻟِ َﻧﺎ ﺃَ ْﻣﺳِ ﻙْ َﻓﺈِﻥَّ ﻟَ َﻬﺎ‬‫َﻭ َﻋﻥْ َﻣ َﻧ ِ‬
‫ﺻ َﺣﺎﺋِﻑ ﺃُﻭ ِﺩ َﻋ ْ‬
‫ﺕ ﺃَ ْﻳﺩِﻯ ﺃَ ِﺋ َّﻣ ِﺗ َﻧﺎ‬ ‫َ‬

‫ﺑﺎﻍ‪ ،‬ﻭﺇﺭﺷﺎﺩ ﻟﻛﻝ ﺿﺎﻝ‪ ،‬ﻓﻛﺎﻥ ﺣ ًﻘّﺎ ﻋﻠﻳﻧﺎ ﺃﻥ ُﻧ َﻌﻠِّﻡ ﻋﻧﻪ‪ ،‬ﻹﻧﻪ ﻣﻥ‬
‫ﻓﺣﺩﻳﺛﻪ ﺩﻭاء ﻟﻛﻝ ﺩاء‪ ،‬ﻭﻫﺎﺩﻯ ﻟﻛﻝ ٍ‬
‫ﺭﺟﺎﻝ ﺟﺩﻫﻡ ﻫﺎﺩﻯ اﻟﻬﺩاﺓ اﻟﻛﺎﻣﻠﻳﻥ‪.‬‬

‫ﻭﺣﻳﻥ ﻳﻘﺗﺭﺏ اﻟﻭﻗﺕ ﻟﻳﺿﻊ ﺧﺎﺗﻣﺔ ﻟﻧﻬﺎﻳﺔ ﻳﻭﻡ ﻣﺿﻰ ﻭﺑﺩاﻳﺔ ﺁﺧﺭ ﺟﺩﻳﺩ‪ ،‬ﺗﻘﺗﺭﻥ ﺣﺑَّﺎﺕ اﻟزﻣﺎﻥ ﺑﻧﻔﺣﺎ ٍ‬
‫ﺕ‬
‫ﻛﺣﺑﺎﺕ اﻟﻠﺅﻟﺅ ﻭاﻟﻣﺭﺟﺎﻥ‪ ،‬ﻓﻧﻧظﺭ ﺑﻳﻥ ﺩﻓﺗﻰ ﻛﺗﺎﺏ اﻷﻳﺎﻡ ﻟﻳﻁﻝ ﻋﻠﻳﻧﺎ ﺃﺑﻬﻰ ﻣﻧظﺭ ﺑﺗﻌﺎﻧﻕ ﺣﻭﻟﻳﺔ اﻹﻣﺎﻣﻳﻥ‬
‫اﻟﻘﺩﺭ‪ ،‬ﻗﻁﺏ اﻷﻗﻁﺎﺏ‪،‬‬ ‫اﻟﺟﻠﻳﻠﻳﻥ ﻣﻊ ﻣﻭﻟﺩ ﺇﻧﺳﺎﻥ اﻟﻌﻳﻥ‪ ،‬ﺩﻳَّﺎﺭ اﻟﺭﺿﺎ‪ ،‬ﺣﻼَّﻝ اﻟ ُﻌ َﻘ ْﺩ‪ ،‬ﺣُﺟﺔ اﻟﺗﻭﺣﻳﺩ‪ِ ،‬‬
‫ﻋﺎﻝ ْ‬

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‫اﻟﻌﺎﺭﻑ ﺑﺎهلل ﺳﻳﺩﻯ ﺇﺑﺭاﻫﻳﻡ اﻟﻘﺭﺷﻰ اﻟﺩﺳﻭﻗﻰ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ ﻭﻗﺩ ﺃﻭﺟز اﻹﻣﺎﻡ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ‬
‫ﺑﺻﺭﻳﺢ اﻟﻌﺑﺎﺭﺓ اﻟﺗﻰ ﺗﺣﻣﻝ ﻓﻰ ﻁﻳّﺎﺗﻬﺎ ﻣﻛﻧﻭﻥ اﻹﺷﺎﺭﺓ ﺣﻳﻥ ﻗﺎﻝ ﻋﻧﻪ (ﺇِ َّﻧ ُﻪ اﻟﺳَّﺎ ِﺋ ُﺭ ِﺑﻰ َﻧﺣْ َﻭ اﻟﺭَّ َﺷ ْﺩ)‪.‬‬

‫ﻭﻳزﺩاﺩ اﻟﺣُﺳﻥ زﻫﻭاً ﻭﺑﺭﻳﻘﺎ ً ﺑﺄﺭﻭاﺡ ﺭﻗﺻﺕ ﻭﻏﺭّﺩﺕ ﺣﻳﻥ ازﺩاﺩ اﻟﻌِﻧﺎﻕ ﻭﺗﺷﺎﺑﻛﺕ ﻧﻔﺣﺎﺕ اﻟﺩﻫﺭ‬
‫ﺑﻣﻭﻟﺩ ﺻﺎﺣﺏ اﻟﺭﻣﺣﻳﻥ ﻣﻊ ﻣﻧﺣﺔ (اﻹﺳﺭاء) اﻟﺗﻰ اﺟﺗﻣﻌﺕ ﺑﻔﺭﺩ اﻷﺭﺑﻊ اﻟ ُﺣﺭ ُِﻡ‪ ،‬ﻟﺗزﺩاﻥ ﺃﻳﺎﻡ ﺩﻫﺭ‬
‫اﻟزﻣﺎﻥ‪ ،‬اﻟﺫﻯ ﻛﺎﻥ ﻓﻳﻪ ﺟزﻳﻝ اﻟﻌﻁﺎء‪ ،‬ﻭزاﺩﻩ ﻣﻥ اﻟﺭﻓﻌﺔ ﻭاﻟﺗﻛﺭﻳﻡ ﺑﺄﻥ ﺣﻣﻠﺕ ﻓﻳﻪ اﻟﺳﻳﺩﺓ ﺁﻣﻧﺔ ﺑﺳﻳﺩ‬
‫اﻷﻭﻟﻳﻥ ﻭاﻵﺧﺭﻳﻥ‪ ،‬ﻭﺗﻛﺗﻣﻝ اﻟﺻﻭﺭﺓ ﺣُﺳْ ﻧﺎ ً ﻋﻠﻰ ﺃﻫﻝ اﻟﺳﻣﻭاﺕ اﻟﻌﻼ ﺑﺭﺅﻳﺔ ﻣﺭﺁﺓ ﺫاﺕ اﻟﺣُﺳﻥ‪ ،‬ﻓﻧﺎﻟﻭا‬
‫ﻣﻥ اﻟﺷﺭﻑ ﺑﻬﺫﻩ اﻟﺭﺅﻳﺔ ﻣﺎ ﻧﺎﻟﻭﻩ‪ ،‬ﻗﺎﻝ ﻣﻭﻻﻯ‪:‬‬
‫ْاﻟ َﻘ ْﺩ ُﺭ ﻓِﻳ ِﻪ ﻟِ ُﻛ ِّﻝ ﺫِﻯ َﻗ ْﺩ ٍﺭ ﺇِ َﺫا‬
‫ﺕ اﻟﺭَّ ﻋِ َّﻳ ُﺔ َﻋ ْﻧ ُﻪ َﻭ ْاﻷ ُ َﻣ َﺭا ُء‬
‫َﺳ َﻛ َ‬

‫ﺣ ًﻘّﺎ ﺇﻥ اﻟﻣﺎء اﻟﻌﺫﺏ ﻛﺛﻳﺭ اﻟﻭﺭﻭﺩ‪ ،‬ﻓﺈﻥ ﻟﻡ ﻳﻛﻥ ﻣﺎﺅﻧﺎ ﻣﻥ ﻣﺎﺋﻪ ﻭﻛﺫا‪ ،‬ﻟﻣﺎ ﺳﺭﻳﻧﺎ ﻭﻻ ﺳﺭﻧﺎ ﻭﻻ ﻋﻠﻣﺕ‬
‫ﻋﻧﺎ اﻟﺭﻭاﺑﻰ‪ ،‬ﻓﺎﻟﻣﺎء ﻏزﻳﺭ‪ ،‬ﻭاﻟﻭاﺭﺩ ﻛﺛﻳﺭ‪ ،‬ﻓﻬﻼ ﺷﻣّﺭﺗﻡ ﻋﻥ ﺳﻭاﻋﺩﻛﻡ ﻭﺗزاﺣﻣﺗﻡ ﻭﻭﻗﻔﺗﻡ ﻋﻠﻰ ﺃﻋﺗﺎﺏ‬
‫ﺃﺑﻭاﺏ اﻟﻔﺿﻝ ﻟﺗﻛﻭﻧﻭا ﻣﺭﺁﺓ ﺣُﺳﻥ ﻟﻠﻧﺎظﺭﻳﻥ‪ ،‬ﻟﻳﺭﻓﻊ هللا ْﻗﺩ َﺭﻛﻡ‪ ،‬ﻭﻳﺣﻁ ﻋﻧﻛﻡ ﺃﺛﻘﺎﻟﻛﻡ‪ ،‬ﺣﺎﻝ ﺃﻥ ﺗﻛﻭﻧﻭا‬
‫ﺳﻔﺭاء ﻟﻠﻁﺭﻳﻕ ‪ ..‬ﻭﻛﺛﻳﺭاً ﻣﺎ ﻻﺡ ﻣﻭﻻﻯ ﻛﻣﺎﻝ اﻟﺩﻳﻥ اﻟﺷﻳﺦ ﺇﺑﺭاﻫﻳﻡ ﺃﻥ ﻧﻛﻭﻥ ﺳﻔﺭاء ﺧﻳﺭ‪ ،‬ﻓﻣﻥ‬
‫ﻭﺻﺎﻳﺎﻩ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﺃﻋظﻡ ﻣﺎ ﻳﻘﺩﻣﻪ ﻛﻝ ﺑﺭﻫﺎﻧﻰ ﻟﻠﻁﺭﻳﻕ‪ ،‬اﻟﺗﻔﻭﻕ ﻓﻰ اﻵﺩاﺏ ﻭاﻟﺗﻌﺎﻣﻝ ﻣﻊ اﻵﺧﺭﻳﻥ ﻭﺑﺎﻷﺧص‪ ،‬ﺃﺑﻧﺎء‬
‫اﻟﻌﻣﻭﻡ‪ ،‬ﻭاﻟﺗﻔﻭﻕ ﻓﻰ اﻟﻌﻣﻝ ﻭاﻟﺩﺭاﺳﺔ ﻭﺷﺋﻭﻥ اﻟﺑﻳﺕ‪ ،‬ﻭﻓﻰ ﻣﻌﺎﻣﻠﺗﻙ ﻣﻊ ﻭاﻟﺩﻳﻙ ﻭاﻟزﻭﺟﺔ ﻭاﻷﺑﻧﺎء‪،‬‬
‫ﻭاﻟﺗﻔﻭﻕ ﺃﻳﺿﺎ ً ﻓﻰ اﺣﺗﺭاﻡ اﻟﻛﺑﻳﺭ ﻭﻓﻰ ﺗﺭﺑﻳﺔ اﻟﺻﻐﻳﺭ‪.‬‬

‫ﻭاﻟﺗﻔﻭﻕ ﻓﻰ ﺃﻭﺭاﺩﻙ ﻭﻣﺣﺑﺗﻙ ﻭﺃﺩﺑﻙ ﻣﻊ ﺷﻳﺧﻙ ﻭﺗﻭاﺻﻠﻙ ﻣﻊ ﺃﺑﻧﺎء اﻟﻁﺭﻳﻕ‪ ،‬ﻭاﻟﻔﻬﻡ اﻟﺭاﻗﻰ ﻵﺩاﺏ‬
‫ﻣﺛﻝ اﻟﻁﺭﻳﻕ ﻓﻰ ﻣﺟﺗﻣﻊ اﻟﻌﻣﻝ ﻭاﻷﺳﺭﺓ ﻭاﻟﺣﻰ‪ ،‬ﻭﺑﺎﻟﺗﺎﻟﻰ ﺗﺻﺑﺢ ﺳﻔﻳﺭاً‬ ‫ﻭﺳﻣﺎﺣﺔ اﻟﻁﺭﻳﻕ‪ ،‬ﺣﻳﺙ ﺃﻧﻙ ُﺗ ّ‬
‫ﻟﻠﻁﺭﻳﻕ‪ ،‬ﻟﺫﻟﻙ ﻛﺎﻥ ﻟزاﻣﺎ ً ﻋﻠﻳﻙ ﺃﻥ ﺗﻛﻭﻥ ﻣﺗﻔﻭﻗﺎ ً ﻓﻰ ﺃﺩﺑﻙ ﻭﺗﻌﺎﻣﻠﻙ ﻭﻛﻼﻣﻙ‪ ،‬ﻓﺎﻟﺗﻔﻭﻕ ﻳﺄﺗﻰ ﺑﺎﻟﻌزﻡ‬
‫ﻭاﻟﻣﻭاظﺑﺔ ﻋﻠﻰ اﻷﻭﺭاﺩ ﻭﻁﺎﻋﺔ ﺃﻭﻟﻰ اﻷﻣﺭ ﻭﺑﺫﻟﻙ ﺗﻛﻭﻥ ﺃ ُ ْﺷﻌﻠﺕ ﻓﻰ ﺩاﺧﻠﻙ ﻧﺎﺭ اﻟﻣﺣﺑﺔ‪.‬‬

‫ﻭﻣﺎزﻟﻧﺎ ﻣﻊ ﻣﺎ ﺗﻬﻭاﻩ اﻟﻧﻔﻭﺱ ﻭﺗﺭﺗﺎﺡ ﻟﻪ اﻟﻘﻠﻭﺏ ﻭﻫﻭ اﻟﺣﺩﻳﺙ ﻋﻥ ﺳﻣﺎﺣﺔ ﺳﻳﺩ اﻟﺧﻠﻕ ‪ ،‬ﻓآﻳﺎﺕ ﻣﺣﺑﺗﻪ‬
‫اﻟﺧﻠﻕ ﺗﻐزﻭ اﻟﻘﻠﻭﺏ ﻭاﻷﺭﻭاﺡ‪ ،‬ﻓﻧﺳﺗﻔﻳﺩ ﻣﻥ ﻫﺫﻩ اﻟﺩﺭﻭﺱ ﻭﺗﻛﻭﻥ ﻧﺑﺭاﺳﺎ ً ﻟﻧﺎ‬
‫ﻭﺇﻳﺛﺎﺭﻩ ﻭﺻﺑﺭﻩ ﻋﻠﻰ ﺃﺫﻯ َ‬
‫ﻓﻰ ﺩﻳ ِﻧ َﻧﺎ ﻭﺩﻧﻳﺎﻧﺎ‪.‬‬

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‫ﻭﻛﻣﺎ ﺃﻥ اﻟﻣﺻﺎﺋﺏ ﺗﺟﻣﻌﻥ اﻟﻣﺻﺎﺑﻳﻥ‪ ،‬ﻓﻁﺭﻳﻕ اﻟﺣﺏ ﻳﺟﻣﻊ اﻟﻣﺣﺑﻳﻥ‪ ،‬ﻭﺇﺫا اﺳﺗﺣﻛﻡ اﻟﻭﺟﺩ ﺑﺎﻟﻘﻠﺏ‬
‫اﺻْ َﻁﻠَ ْ‬
‫ﺕ اﻟﺭﻭﺡ‪:‬‬
‫ﺏ َﻭ َﺩا َﻋ ًﺔ‬
‫َﻭ ْاﻟ َﻭﺟْ ُﺩ ﻳ ُْﻠﻘِﻰ ﻓِﻰ ْاﻟﻘُﻠُﻭ ِ‬
‫ﺭُﻭ ُﺡ ْاﻟ ُﻣ َﺗﻳ َِّﻡ َﺗﺻْ َﻁﻠِﻰ ِﺑ ُﻬ َﻳﺎﻣِﻰ‬

‫ﺕ) ﻓﺑﺩاﻳﺔ اﻟﺧﻠﻕ ﺑﺎﻟﺣﺏ‪ ،‬ﻭﺑﺩاﻳﺔ‬

‫ﻓﻁﺭﻳﻕ اﻟﺣﺏ ﻁﻭﻳﻝ ﻭﻣﺭاﺗﺑﻪ ﻛﺛﻳﺭﺓ (ﻭﻣﺎ ﻫﻭ ﺇﻻ اﻟﺣﺏ ﺑﻐﻳﺔ ﻗﺎ ِﻧ ِ‬
‫اﻟﺩﻋﻭﺓ ﺇﻟﻰ هللا ﺑﺎﻟﺣﺏ‪ ،‬ﻭﺃﺳﺎﺱ اﻟﺩﻳﻥ ﺃﻳﺿﺎ ً ﻣﺑﻧﻰ ﻋﻠﻰ اﻟﺣﺏ‪ ،‬ﻓﻳﺗﺭﺣﻝ اﻟﻣﺭء ﻣﻥ ﻣﺭاﺗﺏ اﻟﺣﺏ ﺇﻟﻰ ﺃﻥ‬
‫َﻳﺳْ َﺗ ِﻘ َّﻝ ﺑﻘﻠﺑﻪ‪ ،‬ﻟﻳﺻﻝ ﺑﻪ ﺇﻟﻰ ﻣﻧﺗﻬﻰ اﻷﻣﺭ ﺑﻳﻥ اﻟﺧﻠﻕ‪ ،‬ﻓﻳﺻﻠﻪ اﻟﺣﻕ ﺑﺣﺑﻪ ﻭﺇﺭاﺩﺗﻪ‪ ،‬ﻭﻭﺿﺢ ﻣﻭﻻﻯ‬
‫اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺑﺎﻟﺗﻣﺳﻙ ﺑﺩﺳﺗﻭﺭ اﻟﻁﺭﻳﻕ‪ ،‬ﻓﺟﺎء ﻣﻥ ﺇﺷﺎﺭاﺗﻪ ﻓﻰ ﺇﺣﺩﻯ ﻓﺭاﺋﺩﻩ (ﻛﻝ ﻣﻥ ﺟﺎء ﺑﻘﻭﻝ‬
‫ﻏﻳﺭ ﻧظﻣﻰ ﻓﻬﻭ ﺭﺩ) ﻭﻧﺗﻌﻠﻡ ﻣﻥ ﻫﺫا ﺃﻥ اﻷﻣﺭ ﻟﻳﺱ ﻟﻠﻌﻠﻭﻡ ﻓﻘﻁ‪ ،‬ﻓﺎﻟﻁﺭﻳﻕ ﻣﺣﻔﻭظ ﻣﻥ اﻟﻐﻳﺭ ﻭاﻷﻏﻳﺎﺭ‪،‬‬
‫ﻭﺭﺷﺎﺩ اﻷﻣﺔ ﻓﻰ اﻟﻭﺻﻭﻝ ﺇﻟﻰ اﻟﻔﻬﻡ اﻟﺭاﻗﻰ ﻟﻠﻁﺭﻳﻕ ﻭﻋﻠﻭﻣﻪ‪ ،‬ﻟﻳﺗﻭﺝ اﻟﻌﻣﻝ ﺑﺗﺎﺝ ﺣُﺳﻥ اﻟﺧﺗﺎﻡ‪ ،‬ﻭاﻟﺳﻳﺭ‬
‫ﻭﺟ ٍﺩ ﻧﺣﻭ ﻋﻼَّﻡ اﻟﻐﻳﻭﺏ ﻓﻰ ﺣﺿﺭﺓ اﻟﻣﺣﺑﻭﺏ‪.‬‬‫ﻓﻰ ﺧﻁﻰ ﺛﺎﺑﺗﺔ ﺑﻛﻝ ِﺟ ٍﺩ َ‬

‫ﻭﻛﺎﻟﺣﺎﻝ ﻭﻛﻝ ﻋﺎﻡ ﻟﻧﺎ ﺷﻌﺎﺭ ﻟﺫﻛﺭﻯ اﻹﻣﺎﻣﻳﻥ اﻟﺟﻠﻳﻠﻳﻥ‪ ،‬ﻓﻳﻘﻭﻝ ﻣﻭﻻﻯ ﺳﻳﺩﻯ ﻓﺧﺭ اﻟﺩﻳﻥ ﻓﻰ ﻧظﻣﻪ‬
‫اﻟﻔﺭﻳﺩ‪:‬‬
‫َﺭ َﻓ َﻊ هللا ُ ﻟ ِْﻠ ُﻣ َﺗﻳ َِّﻡ َﻗ ْﺩﺭً ا‬

‫ﺑﺎﻍ ﻭﺁﺧﺭﻫﻡ ﻓﻧﺎ‬

‫ﻓﺑﺩا ﻓﻰ ﻫﺫا اﻟﻘﺩﺭ ﻳﺭﻛﺽ اﻷﻭﻟﻳﺎء ﺣﺗﻰ اﻟﻔﻧﺎء‪ ،‬ﻓﺄﻭﻟﻬﻡ ٍ‬

‫ﻭﺻ ِّﻝ هللا ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

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 ‫الﺧطاﺏ الذى وجهﻪ موالنا اإلماﻡ الشيﺦ محمد ﺇبراﻫيﻡ محمد ﻋثمان شيﺦ الطريﻘﺔ‬
‫الﻰ األمﺔ اإلسالميﺔ مساء األربعاء الثالث من شهر ﺃبريل ﻋاﻡ ‪0259‬‬

‫ﺑﺳﻡ هللا اﻟﺭﺣﻣﻥ اﻟﺭﺣﻳﻡ‬

‫اﻟﺣﻣ ُﺩ هلل ﻋﻠﻰ ﻧﻭاﻝ اﻟﺣﺑﻳﺏ ﻣﻧﺎﻩُ ﺑﺭﺿﺎ ﻣﻭﻻﻩ‪ ،‬ﻭﻓﻭﻕ اﻟﺭﺿﺎ ﻣﺷﺎﻫﺩﺓ ﻣﻥ اﺻﻁﻔﺎﻩ‪ ،‬ﻭﺗﺭﺣﻳﺏ ﺃﻫﻝ‬
‫اﻟﺳﻣﺎ ﻟﻪ ﻓﻰ ﻋﻼﻩ‪ ،‬ﻓﺳﺑﺣﺎﻥ ﻣﻥ ﺑﺎﻟﻌﺑﺩ ﺳﻣﺎﻩ‪ ،‬ﻭﺭﺿﻰ هللا ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻋﻣﻥ ﺻﺎﺣﺑﻭﻩ ﻓﻰ ﺇﺳﺭاءﻩ‪،‬‬
‫ﺃﺑﻰ ﺑﻛﺭ ﻣﻥ ﻁﻠﺏ اﻟﺻﺣﺑﺔ‪ ،‬ﻭﻋﻥ اﻟﻔﺎﺭﻭﻕ ﻋﻣﺭ اﻟﺫﻯ ﻓﺭّﻕ ﺑﻳﻥ اﻟظﻠﻣﺔ ﻭاﻟﺿﻳﺎء‪ ،‬ﻭﻋﻥ ﺳﻳﺩﻧﺎ ﺫﻯ‬
‫اﻟﻧﻭﺭﻳﻥ ﻋﺛﻣﺎﻥ ﻭﺻﺎﺣﺏ اﻟﺣﻳﺎء ﻓﺳﺑﺣﺎﻥ ﻣﻥ َﺣﻳَّﺎﻩ‪ ،‬ﻭﻋﻥ ﺃﺑﻰ اﻟﺣﺳﻧﻳﻥ ﻭزﻭﺝ اﻟﺑﺗﻭﻝ ﻓﺳﺑﺣﺎﻥ ﻣﻥ‬
‫ﺃﻋﻁﺎﻩ‪ ،‬ﻭﺁﻟﻪ اﻟﻛﺭاﻡ ﻟﻬﻡ ﻣﻧﺎ ﻛﻝ اﻟﻭﺩ ﻭاﻟﺛﻧﺎء‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺩ‪..‬‬

‫ﻓﻳﺎ ﺃﺣﺑﺎﺏ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ‬

‫ﺿﻰ﴾ اﻟﺿﺣﻰ ﻓﻛﺎﻥ ﻋﻁﺎء اﻟﻣﻭﻟﻰ ﻟﺣﺑﻳﺑﻪ ﺣﺗﻰ‬ ‫ﻙ َﺭﺑ َﻙ َﻓ َﺗﺭْ َ‬ ‫ﻳﻘﻭﻝ اﻟﻣﻭﻟﻰ اﻟﻛﺭﻳﻡ ﴿ َﻭﻟَ َﺳ ْﻭ َ‬
‫ﻑ ﻳُﻌْ ﻁِ ﻳ َ‬
‫ﻳﺭﺿﻰ‪ ،‬ﻭﻫﺫا ﻫﻭ ﻣﻌﻧﻰ (اﻟﺣﺑﻳﺏ) ﻓﻰ ﺃﺑﻬﻰ ﺻﻭﺭﻩ‪ ،‬ﻓﻠﻣﺎ ﺣﺎﻧﺕ اﻹﺳﺭا ﻟﻡ ﺗﻛﻥ ﻟﻳﺳﺭﻯ ﻋﻧﻪ‪ ،‬ﻓﺎﻟﺣﺑﻳﺏ‬
‫ﻻ ﻳﺣﺗﺎﺝ ﺇﻟﻰ ﺃﺳﺑﺎﺏ ﻟﻳﺳﺭﻯ ﻋﻥ ﺣﺑﻳﺑﻪ‪ ،‬ﻓﻣﺎ ﺑﺎﻟﻛﻡ ﺑﻌﻁﺎء اﻟﺣﺑﻳﺏ ﻟﺣﺑﻳﺑﻪ‪.‬‬

‫ﻭﺃﻣﺎ اﻹﺳﺭاء ﻓﻬﻭ ﻟﻠﻣﺭﻳﺩ‪ ،‬ﻓﻬﻭ اﻟﺳﺑﺏ ﻓﻰ ﺗﺭﻗﻰ اﻟﺩﺭﺟﺎﺕ ﻭﻋﻠﻭ اﻟﻣﻘﺎﻣﺎﺕ ﻭﻻ ﻳﺄﺗﻰ ﺇﻻ ﻟﺳﻠﻳﻡ اﻟﻭﺟﻪ‬
‫ﻗﺑﻝ اﻟﻣﺟﺎﻫﺩاﺕ‪ ،‬ﻭﺃﺳﺎﺳﻬﺎ اﻟﻌﻘﻳﺩﺓ ﻓﻰ (اﻟﺷﻳﺦ) ﻓﻬﻰ اﻟﺑﺎﺏ اﻟﺫﻯ ﺑﻭﺭﻭﺩﻩ ﻳُﻔﺗﺢ ﻟﻙ اﻟﺳﺑﻳﻝ ﺇﻟﻰ ﺩﺧﻭﻝ‬
‫ﻁﺭﻳﻕ ﺃﻗﻭاﻡ ﺑﻧﻭا ﻋﻠﻰ ﻣﺣﺽ اﻟﻳﻘﻳﻥ ﺑﻧﺎﺋﻬﻡ‪ ،‬ﻓﻛﺎﻥ ﻧﻌﻡ اﻟﺑﻧﺎء ﻋﻠﻰ ﺧﻳﺭ اﻷﺳﺎﺱ‪ ،‬ﻓﺳﺎﺭﻭا ﻋﻠﻰ ﺩﺭﺏ‬
‫اﻟﺧﺑﺭاء ﺇﻟﻰ ﺃﻥ ﻭﺻﻠﻭا ﺇﻟﻰ ﻣُﻧﺎﻫﻡ‪.‬‬

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‫ﻭﻛﺎﻧﺕ ﺻﺣﺑﺔ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﻏﺎﻳﺔ ﻣﻧﻰ اﻟﻭاﺻﻠﻳﻥ‪ ،‬ﻭﺩﻭاﻡ ﻣﺷﺎﻫﺩﺓ اﻟﻭﺟﻪ اﻟﻛﺭﻳﻡ ُﺩﺭﺓ اﻟﻌﺎﺭﻓﻳﻥ‪،‬‬
‫ً‬
‫ﻭﻣﻧﺔ‪.‬‬ ‫ﻓﺭاﻋﻭا اﻟﻌﻬﻭﺩ ﻭاﻷﻣﺎﻧﺎﺕ ﻭﺣﺎﻓظﻭا ﻋﻠﻰ اﻟﺻﻠﻭاﺕ ﻓﻛﺎﻧﺕ ﻟﻬﻡ اﻟﻭﺭاﺛﺔ اﺻﻁﻔﺎ ًء‬

‫ﻓﺎﻟﻣﻧﻰ ﺻﺣﺑﺔ اﻟﺣﺑﻳﺏ ﻛﻣﺎ ﻁﻠﺑﻬﺎ اﻟﺻﺩﻳﻕ (اﻟﺻﺣﺑﺔ اﻟﺻﺣﺑﺔ) ﻭﻧﺎﻟﻬﺎ ﻭزﻳﺎﺩﺓ‪ ،‬ﺑﻣﺷﺎﻫﺩﺓ ﻭﺟﻪ اﻟﻛﺭﻳﻡ‪،‬‬
‫ﻓﺎﻟ ُﻛﻣﻝ ﻣﻥ اﻷﻭﻟﻳﺎء ﻳﻧﺎﻟﻭﻥ ﺻﺣﺑﺔ اﻟﺑﺩﺭ اﻗﺗﻔﺎ ًء‪.‬‬

‫ﻭﻗﺩﻡ اﻟﺣﺑﻳﺏ ﺣﺑﻳﺑﻪ ﻟﻳﺻﻠﻰ ﺇﻣﺎﻣﺎ ﺑﺎﻷﻧﺑﻳﺎء ﻟﻳُﻌﻠِﻡ َﻣﻥ ﻭﺭاءﻫﻡ ﻣﺩﻯ ﻟﻁﺎﻓﺔ ﺟﺳﺩﻳﺔ ﺣﺑﻳﺑﻪ‪ ،‬ﻓﻬﻡ ﺃﺭﻭاﺡ‬
‫ﻭﺣﺑﻳﺑﻪ ﻣﺎزاﻝ ﻓﻰ ﻋﺎﻟﻡ اﻷﺟﺳﺎﻡ‪.‬‬

‫ﻭﺑﻌﺩ ﺃﻥ ﻧﺎﻝ اﻷﻧﺑﻳﺎء ﺷﺭﻑ اﺳﺗﻘﺑﺎﻝ اﻟﺣﺑﻳﺏ ﻓﻰ ﺃﺭﺽ اﻷﺑﺩاﻥ‪ ،‬ﻋﺭﺟﻭا ﻟﻳﺳﺗﻘﺑﻠﻭﻩ ﻓﻰ ﺳﻣﺎء‬
‫اﻷﺭﻭاﺡ‪ ،‬ﻟﻳﻛﺷﻑ ﻟﻬﻡ اﻟﻭﺷﺎﺡ ﻋﻥ ﺑﻌﺽ ﻣﻛﺎﻧﺔ ﻻﻫﻭﺕ اﻟﺟﻣﺎﻝ ﻭﻧﺎﺳﻭﺕ اﻟﻭﺻﺎﻝ‪.‬‬

‫ﻭﺇﺫا ﺃﻣﻌﻧﺕ اﻟﻧظﺭ ﺗﺟﺩ ﺃﻥ ﺭﺣﻠﺔ اﻹﺳﺭاء ﺣﺩﺛﺕ ﻓﻰ ﺷﻬﺭ هللا اﻟﺣﺭاﻡ (ﺭﺟﺏ) ﻭﻫﺫا اﻟﺷﻬﺭ ﻫﻭ‬
‫اﻟﺷﻬﺭ اﻟﺫﻯ ﺗزﻭﺝ ﻓﻳﻪ ﻭاﻟﺩﻯ اﻟﻣﺻﻁﻔﻰ ﺣﻳﺙ اﻧﺗﻬﺕ ﺭﺣﻠﺔ ﺃﺳﻔﺎﺭ اﻧﺗﻘﺎﻝ اﻟﻧﻁﻔﺔ اﻟﻁﺎﻫﺭﺓ ﺑﻳﻥ‬
‫اﻷﺻﻼﺏ ﻭاﻷﺭﺣﺎﻡ ﺣﺗﻰ اﺳﺗﻘﺭّﺕ ﻋﻧﺩ اﻟﺳﻳﺩﺓ ﺁﻣﻧﺔ ﺭﺿﻭاﻥ هللا ﺗﻌﺎﻟﻰ ﻋﻠﻳﻬﺎ ﻓﻰ (ﺭﺟﺏ) اﻟﻔﺭﺩ‪ ،‬ﺛﻡ‬
‫ﺧﺭﺟﺕ ﺇﻟﻰ اﻟﺩﻧﻳﺎ ﻣﺭﺗﺩﻳﺔ ﺃﻟﻁﻑ ﻭﺃﺷﺭﻑ ﺟﺳﺩﻳﺔ‪ ،‬ﻓﻰ ﺃﻭﻝ (ﺭﺑﻳﻊ) اﻟﺫاﺕ اﻟﻣﺣﻣﺩﻳﺔ ﻭﻫﻰ ﺑﺣﻕ اﻟﻠﻁﻳﻔﺔ‬
‫اﻟﺗﻰ ﺃﺗﺕ ﻣﻥ ﻏﻳﺏ اﻷﺣﺩﻳﺔ‪ ،‬ﻓﻛﺎﻧﺕ ﺷﻣﺱ ﺳﻣﺎء ﻟﻛﻝ اﻷﺳﺭاﺭ‪ ،‬ﻭﻣظﻬﺭاً ﻟﻛﻝ اﻷﻧﻭاﺭ‪.‬‬

‫ً‬
‫ﻭﺭﺅﻳﺔ‪ ،‬ﻓﻬﻝ ﻛﺎﻧﺕ اﻟﻣﻧﺎﺟﺎﺓ ﻟﺟﺑﺭﻳﻝ‪ ،‬ﻭاﻟﻭﺣﻰ ﻣﻥ ﺟﺑﺭﻳﻝ‪ ،‬ﻭاﻟﺭﺅﻳﺔ‬ ‫ﻭﻛﺎﻥ اﻟﻣﻌﺭاﺝ ﻣﻧﺎﺟﺎ ًﺓ ﻭﻭﺣﻳﺎ ً‬
‫ﻟﺟﺑﺭﻳﻝ؟ ﺃﻡ ﻛﺎﻧﺕ اﻟﻣﻧﺎﺟﺎﺓ هلل‪ ،‬ﻭاﻟﻭﺣﻰ ﻣﻥ هللا‪ ،‬ﻭاﻟﺭﺅﻳﺔ هلل؟‬

‫ﺇﻥ ﺭﺳﻭﻝ هللا ﻭﺻﻝ ﺇﻟﻰ ﺃﻓﻕ ﻟﻡ ﻳﻌﺩ ﻓﻳﻪ ﻣﻛﺎﻧﺎ ﻟﺟﺑﺭﻳﻝ‪ ،‬ﻭاﺭﺗﻘﻰ ﻟﻣﺳﺗﻭﻯ ﻣﻥ اﻟﻧﻭﺭ ﻭﺩﺭﺟﺔ ﻣﻥ‬
‫اﻟﻘﺭﺏ ﻭاﻟﺣﺿﻭﺭ اﺳﺗﺣﺎﻝ ﻣﻌﻬﺎ اﺭﺗﻘﺎء ﺃﻯ ﻣﻠﻙ ﻣﻘﺭﺏ ﺃﻭ ﻧﺑﻰ ﻣﺭﺳﻝ ﺇﻟﻰ ﻫﺫا اﻻﺭﺗﻘﺎء‪:‬‬
‫َﻗ ْﺩ اﺳْ َﺗ َﺣﺎ َﻝ ﺇِﺭْ ِﺗ َﻘﺎ ُء اﻟﻛ ِّﻝ َﺭ ْﻗ َﻭ ِﺗ ِﻪ‬
‫َﻓ َﺩ َﻧﺎ ِﺑﺈِﺭْ َﻓﺎ ِﺩ ِﻩ ﻳُﺭْ ِﻭﻯ َﺭ َﻭ ِاﺑﻳ َﻧﺎ‬

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‫ﻓﻛﺎﻥ ﻟﻠﺣﺑﻳﺏ ﻋﻠﻳﻪ ﺃﻓﺿﻝ اﻟﺻﻠﻭاﺕ ﻭﺃزﻛﻰ اﻟﺗﺳﻠﻳﻣﺎﺕ اﻟﻣﻛﺎﻧﺔ اﻟزﻟﻔﻰ ﻓﺣﻘﺕ ﻟﻪ اﻟﻣﻧﺎﺟﺎﺓ ﻭاﻟﻭﺣﻰ‬
‫اﻟﺧ ْﻠ ُﻕ‬
‫ﻑ َ‬ ‫ﻭاﻟﺭﺅﻳﺔ ﺩﻭﻥ ﻭاﺳﻁﺔ ﺃﻭ ﺣﺟﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﻫﻭ اﻟﻭاﺳﻁﺔ اﻟﻛﺑﺭﻯ ﻭاﻟﺣﺟﺎﺏ اﻷﻋظﻡ‪ ،‬ﻣﻥ ﺑﻪ َﺗﻌﺭَّ َ‬
‫ﻋﻠﻰ اﻟﺣﻕ‪َ ،‬ﻓ َ‬
‫ﺻ ِّﻝ اﻟﻠﻬﻡ ﺑﻪ ﻣﻧﻪ ﻓﻳﻪ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪.‬‬

‫ﻟﻡ ﺗﻘﻑ ﺗﻠﻙ اﻟﻣﺭﺗﺑﺔ ﻟﻠﺣﺑﻳﺏ ﻓﺣﺳﺏ‪ ..‬ﻭﻟﻛﻥ ﻣﻥ ﻛﺭﻡ اﻟﻛﺭﻳﻡ ﺃﻥ ﺟﻌﻠﻬﺎ ﻓﻰ ﺧﻠﻔﺎءﻩ ﻭﻭﺭﺛﺗﻪ‪ ،‬ﻭﻳﺷﻳﺭ‬
‫ﺇﻟﻳﻬﺎ ﺻﺎﺣﺏ اﻟﺑﺣﺭ اﻟﻣﺩﻳﺩ ﻓﻰ ﺗﻔﺳﻳﺭ ﺁﻳﺔ اﻟﺭﺿﺎ ﻣﻥ (اﻟﺿﺣﻰ) ﻓﻳﻘﻭﻝ‪:‬‬

‫ﻭﺑ َﻠﻳﻝ ﺑﺷﺭﻳﺗﻪ‬

‫ﻳﺷﻳﺭ ﺇﻟﻰ اﻟﻘﺳﻡ ﺑﺿﺣﻭﺓ ﻧﻬﺎﺭ ﻗﻠﺏ اﻟﺭﺳﻭﻝ ﻋﻧﺩ اﻧﺗﺷﺎﺭ ﺷﻣﺱ ﺭﻭﺣﻪ ﻋﻠﻰ ﺑﺷﺭﻳﺗﻪ‪ِ ،‬‬
‫ﻙ َﺭﺑﻙ﴾ ﺑﻘﻁﻊ ﻓﻳﺽ اﻟﻧﺑﻭﺓ‬ ‫ﻋﻧﺩ ﺃﺣﻛﺎﻡ اﻟﻁﺑﻳﻌﺔ‪ ،‬ﻭﺳﻠﻭﻙ ﺁﺛﺎﺭ اﻟﺑﺷﺭﻳﺔ ﻟﻐﻠﺑﺔ ﺳﻠﻁﺎﻥ اﻟﺣﻘﻳﻘﺔ ﴿ َﻣﺎ َﻭ َّﺩ َﻋ َ‬
‫ُ‬
‫ﻙ ﻣ َِﻥ ْاﻷﻭﻟَﻰ﴾ ﻳﻌﻧﻰ‪:‬‬
‫ﻭاﻟﺭﺳﺎﻟﺔ ﻋﻥ ظﺎﻫﺭﻙ ﴿ َﻭ َﻣﺎ َﻗﻠَﻰ﴾ ﺑﻘﻁﻊ ﻓﻳﺽ اﻟﻭﻻﻳﺔ ﻋﻥ ﻗﻠﺑﻙ ﴿ َﻭﻟَ ْآلﺧ َِﺭﺓُ َﺧﻳْﺭ ﻟَ َ‬
‫ﺃﺣﻭاﻝ ﻧﻬﺎﻳﺗﻙ ﺃﻓﺿﻝ ﻭﺃﻛﻣﻝ ﻣﻥ ﺃﺣﻭاﻝ ﺑﺩاﻳﺗﻙ‪ ،‬ﻷﻧﻪ ﻻ ﻳزاﻝ ﻳﻁﻳﺭ ﺑﺟﻧﺎﺣﻰ اﻟﺷﺭﻳﻌﺔ ﻭاﻟﻁﺭﻳﻘﺔ ﻓﻰ‬
‫ﺟﻭ ﺳﻣﺎء اﻟﺣﻘﻳﻘﺔ ﻭﻳﺗﺭ ّﻗﻰ ﻓﻰ ﻣﻘﺎﻣﺎﺕ اﻟﻘﺭﺏ ﻭاﻟﻛﺭاﻣﺔ‪ .‬اﻹﻣﺎﻡ اﻟﻘﺷﻳﺭﻯ ﻓﻰ اﻟﺑﺣﺭ اﻟﻣﺩﻳﺩ ﻟإلﻣﺎﻡ اﺑﻥ‬
‫ﻋﺟﻳﺑﺔ‬

‫ﻭﺳﺭﻯ اﻟﻣﻧﻰ ﻓﻰ اﻟﻭﺟﻭﺩ ﻓﻣﺎ ﻛﺎﻥ ﻟﻪ ﺣﺩ‪ ،‬ﻓﻠﻡ ﻳﻘﺗﺻﺭ ﻋﻠﻰ ﻣﺭﺗﺑﺔ ﺩﻭﻥ اﻷﺧﺭﻯ‪ ،‬ﺃﻭ ﻋﻠﻰ اﻣﺭئ‬
‫ﺩﻭﻥ ﻏﻳﺭﻩ‪ ،‬ﻭﺣﺳﺑﻧﺎ ﻓﻰ ﺫﻟﻙ ﻁﺭﻳﻘﺔ ﺃﻫﻝ اﻟﺑﻳﺕ ﻭﻣﺳﻙ اﻟﺧﺗﺎﻡ‪ ،‬ﻓﻛﺎﻥ ﻣُﻧﻰ اﻟﺭﻋﻳﻝ اﻷﻭﻝ ﺻﺣﺑﺔ اﻹﻣﺎﻡ‬
‫ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ‪ ،‬ﻭﻗﻁﻔﻭا ﻣﻥ ﺩﺭﺭ ﺷﺭاﺏ ﻭﺻﻝ اﻟﻌﺎﺭﻓﻳﻥ ﻣﻥ ﺑﻳﻥ ﺩﻓﺗﻰ ﺑﻁﺎﺋﻥ‬
‫اﻷﺳﺭاﺭ ﺣﻳﻥ ﺗﺑﺩﻝ ﻋﻧﺩﻫﺎ ﺃﻟﻑ ﺑﺑﺎﻫﺎ‪.‬‬

‫ﻭﺇﻟﻰ ﺧﺎﻣﺱ اﻟﺧﻠﻔﺎء اﻟﺭاﺷﺩﻳﻥ اﺳﺗﻣﺭاﺭاً ﻟﻬﺫا اﻟﻣﻧﻬﺞ اﻟﺭاﻗﻰ ﻓﻰ ﺗﻌﻠﻳﻡ اﻟﺑﺷﺭ‪ ،‬ﻧﺭاﻩ ﻳﻬﻣﺱ ﻟﻧﺎ‬
‫ﺑﻘﻭﻟﻪ‪ :‬ﻛﻭﻧﻭا ﺩﻋﺎﺓ ﺇﻟﻰ هللا ﻭﺃﻧﺗﻡ ﺻﺎﻣﺗﻭﻥ‪ ،‬ﻗﺎﻟﻭا ﻭﻛﻳﻑ؟ ﻗﺎﻝ‪ :‬ﺑﺄﺧﻼﻗﻛﻡ‪ ،‬ﻓﻣﺎ ﻛﺎﻥ ﻣﻧﻪ ﺇﻻ ﺃﻥ ﺃﻭﺿﺢ‬
‫ْﺕ ُﺣ ْﻛﻡ ﻭﻗﻠﻳﻝ ﻓﺎﻋﻠﻪ) ﻭﺭ َ‬
‫ُﻭﻯ ﻋﻥ ﺳﻳﺩﻧﺎ ﻟﻘﻣﺎﻥ اﻟﺣﻛﻳﻡ ﻣﺛﻝ ﻫﺫا‬ ‫ﺻﻣ ُ‬
‫ﻟﻧﺎ ﺣﺩﻳﺙ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ (اﻟ َّ‬
‫اﻟﻧص‪ ،‬ﻭﻋﻥ ﺃﺑﻰ اﻟﺩﺭﺩاء ﻛﺎﻥ ﻳﻘﻭﻝ‪ :‬ﺗﻌﻠﻣﻭا اﻟﺻﻣﺕ ﻛﻣﺎ ﺗﺗﻌﻠﻣﻭﻥ اﻟﻛﻼﻡ‪ ،‬ﻓﺈﻥ اﻟﺻﻣﺕ ﺣُﻛﻡ ﻋظﻳﻡ‬
‫ﻭﻛﻥ ﺇﻟﻰ ﺃﻥ ﺗﺳﻣﻊ ﺃﺣﺭص ﻣﻧﻙ ﺇﻟﻰ ﺃﻥ ﺗﺗﻛﻠﻡ‪ ،‬ﻭﻻ ﺗﺗﻛﻠﻡ ﻓﻰ ﺷﻰء ﻻ ﻳﻌﻧﻳﻙ‪ ،‬ﻭﻻ ﺗﻛﻥ ﻣﺿﺣﺎﻛﺎ ً ﻣﻥ‬
‫ﻏﻳﺭ ﻋﺟﺏ‪ ،‬ﻭﻻ ﻣﺷﺎ ًء ﺇﻟﻰ ﻏﻳﺭ ﺇﺭﺏ ﻳﻌﻧﻰ ﺇﻟﻰ ﻏﻳﺭ ﺣﺎﺟﺔ‪.‬‬

‫ﻓﻌﻠﻰ اﻷﺣﺑﺎﺏ اﻟﺗﺭﻓﻊ ﺑﺄﺧﻼﻗﻬﻡ ﻭﻳﻌﻳﻧﻬﻡ ﻋﻠﻰ ﻫﺫا ﻛﺛﺭﺓ اﻻﺟﺗﻬﺎﺩ ﻓﻰ اﻟﺫﻛﺭ ﻭاﻟﻌﺑﺎﺩﺓ ﻭﻣﺣﺑﺗﻬﻡ‬
‫ﻹﺧﻭاﻧﻬﻡ‪ ،‬ﻟﺗﻛﻭﻥ ﺳﺑﺑﺎ ً ﻓﻰ ﻧﺟﺎﺗﻬﻡ ﺇﻥ ﺷﺎء هللا‪.‬‬

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‫ﻭﺗﻧﻬﻣﺭ ﺣﺑﺎﺕ ﻣﻁﺭ ﻟﺅﻟﺅ اﻟﻣﻧﻰ ﻟﺗﻌﻡ ﺳﺎﺋﺭ اﻟﻣﺳﻠﻣﻳﻥ ﻭﻳﺗﺟﻠﻰ ﻧﻭاﻝ ﻣﻧﺎﻫﻡ ﻓﻰ ﺭﺿﺎء اﻟﻭاﻟﺩﻳﻥ‪ ،‬ﻭﻓﻰ‬
‫اﻟزﻭﺟﺔ اﻟﺻﺎﻟﺣﺔ‪ ،‬ﻭﻳﻣﺗﺩ ﺣﺗﻰ ﻳﺻﻝ ﺇﻟﻰ ﺗﺭﺑﻳﺔ اﻷﻁﻔﺎﻝ‪ ،‬ﻭﻳﺗﻔﺭﻉ ﻟﻳﺗﻭاﺻﻝ ﻭﻳﺗﺟﻠﻰ ﻓﻰ ﻧﻌﻣﺔ اﻟﻌﻠﻡ‪،‬‬
‫ﻟﻳﻔﻳﺽ ﺑﻌﺩﻫﺎ ﻋﻠﻰ ﻋﻣﻭﻡ ﻣﻌﺎﻣﻼﺕ اﻟﻣﺳﻠﻡ ﻣﻊ ﺳﺎﺋﺭ اﻟﺧﻠﻕ‪ ،‬ﻭﺩﺭﺭ ﻫﺫا اﻟﻣﻭﻁﻥ ﻓﻰ ﺭﺿﺎء اﻟﺑﺎﺭﻯ‬
‫ﺑﺎﻟﻘﺑﻭﻝ ﻭاﻟﻌﺭﻓﺎﻥ ﻣﻥ اﻟﺣﻧﺎﻥ اﻟﻣﻧﺎﻥ‪.‬‬

‫ﺭﺑﻣﺎ ﺟﺎء ﻳﻭﻡ ﻧﺟﻠﺱ ﻓﻳﻪ ﻣﻌﺎ ً ﻻ ﻟﻧﺧﺗﻠﻑ ﺃﻭ ﻧﺄﺗﻠﻑ ﺃﻭ ﺣﺗﻰ ﻟﻧﺗﻌﺎﺗﺏ ﺃﻭ ﻧﺗﺻﺎﻓﺢ‪ ،‬ﻭﺇﻧﻣﺎ ﻟﻧﻛﺷﻑ ﻛﻡ‬
‫ﻏﺭَّ ﺗﻧﺎ اﻟﺩﻧﻳﺎ ﻭﺟﻌﻠﺗﻧﺎ ﻧﺗﺫﻛﺭ ﺣﻘﻭﻗﻧﺎ ﻭﻧﻧﺳﻰ ﻭاﺟﺑﺎﺗﻧﺎ‪ ،‬ﻭﻧﺟﺩ ﺃﻥ ﻣﺎ ﺣﺩﺙ ﺑﺎﻷﻣﺱ اﻟﻘﺭﻳﺏ ﻛﺎﻥ ﻋﻥ ﺳﻭء‬
‫ﻓﻬﻡ‪ ،‬ﻓﺟﻌﻠﺕ اﻷخ ﻳﺄﺧﺫ ﻣﻭﻗﻔﺎ ً ﻣﻥ ﺃﺧﻳﻪ‪ ،‬ﻭﺣﻳﻧﻬﺎ ﻳﺗﺿﺢ ﺃﻧﻪ ﻟﻡ ﺗﻛﻥ ﻫﻧﺎﻙ ﻣﺷﻛﻠﺔ ﻣﻥ اﻷﺳﺎﺱ‪ ،‬ﺑﻝ‬
‫ﺗﺻﺭﻓﺎﺕ ﺣﺩﺛﺕ ﺑﻳﻧﻬﻡ ﺩﻭﻥ ﻣﺑﺭﺭ ﻭﻛﻝ ﺁﺧﺫ ﺟﺎﻧﺑﺎ ً ﻣﻥ اﻵﺧﺭ‪.‬‬

‫ﻓﻔﻰ ﻛﻝ ﻁﻭﺭ ﻣﻥ اﻷﻁﻭاﺭ ﺗﺟﺩ ﻓﺭﻭﻉ اﻟﻣﻧﻰ ﻭﺩﺭﺭﻩ ﺗﺣﻥ ﺇﻟﻰ ﺃﺻﻝ اﻟﻌﻬﺩ (ﺑﺩاﻳﺔ اﻟﻁﺭﻳﻕ) اﻟﺫﻯ‬
‫اﺭﺗﻭﻯ ﺑﺎﻟﺳﺭ اﻟﺫﻯ ﺳﺭﻯ ﻓﻳﻧﺎ (ﻛﻣﺎﻝ اﻟﺩﻳﻥ)‪.‬‬

‫ﻭﻥ‬ ‫ﺻﻠَ َﻭاﺗ ِِﻬ ْﻡ ﻳ َُﺣﺎﻓ ُ‬

‫ِظ َ‬ ‫ِﻳﻥ ُﻫ ْﻡ َﻋﻠَﻰ َ‬ ‫ِﻳﻥ ُﻫ ْﻡ ِﻷَ َﻣﺎ َﻧﺎﺗ ِِﻬ ْﻡ َﻭ َﻋ ْﻬ ِﺩ ِﻫ ْﻡ َﺭاﻋ َ‬
‫ُﻭﻥ * َﻭاﻟَّﺫ َ‬ ‫ﻭﻳﻘﻭﻝ اﻟﻣﻭﻟﻰ ﺳﺑﺣﺎﻧﻪ ﴿ َﻭاﻟَّﺫ َ‬
‫اﺭ ُﺛﻭﻥ﴾‪ 29 : 9‬اﻟﻣﺅﻣﻧﻭﻥ‪ ،‬ﻣﺩﺡ اﻟﻣﻭﻟﻰ ﺳﺑﺣﺎﻧﻪ (اﻟﺧﻠﻔﺎء) ﺃﺻﺣﺎﺏ اﻷﻣﺎﻧﺎﺕ (ﺭﻋﺎﺓ‬ ‫* ﺃُﻭﻟَ ِﺋ َ‬
‫ﻙ ُﻫ ُﻡ ْاﻟ َﻭ ِ‬
‫اﻟﺭﻋﻳﺔ) ﺑﺄﻧﻬﻡ ﻣﺭاﻋﻳﻥ ﻟﻌﻬﺩ هللا اﻟﻣﺗﻣﺛﻝ ﻓﻰ اﻟﺳﺭ اﻟﺫﻯ ﺳﺭﻯ ﻓﻳﻬﻡ ﻣﻥ اﻟﺳﺭ اﻟﻧﺑﻭﻯ‪ ،‬ﺃﻻ ﻭﻫﻭ ﻫﺩاﻳﺔ‬
‫اﻟﺿﺎﻟﻳﻥ‪ ،‬ﻭﺭﺩ اﻟﺷﺎﺭﺩﻳﻥ‪ ،‬ﺛﻡ ﺃﻓﺻﺢ ﻓﻰ ﺧﺗﺎﻡ اﻵﻳﺔ ﺑﺄﻧﻬﻡ (اﻟﻭاﺭﺛﻭﻥ) ﻓﻬﻼ ﻭﻋﻳﺗﻡ ﻣﻥ ﻫﻡ (اﻟﺧﻠﻔﺎء‬
‫اﻟﺭاﺷﺩﻳﻥ) ﻋﻠﻰ اﺧﺗﻼﻑ اﻟﻣﺳﻣﻳﺎﺕ اﻟﺗﻰ ﺃﻁﻠﻘﻬﺎ ﻋﻠﻳﻬﻡ اﻟﻣﻭﻟﻰ اﻟﻛﺭﻳﻡ ﻭﺣﺑﻳﺑﻪ ﻭﻣﺻﻁﻔﺎﻩ‪.‬‬

‫ﺻﻔُﻭ َﻓ ُﻛ ْﻡ‪َ ،‬ﻓﺈِﻥَّ َﺗﺳْ ِﻭ َﻳ َﺔ اﻟﺻﻔُﻭﻑِ ﻣِﻥْ َﺗ َﻣ ِﺎﻡ اﻟﺻ ََّﻼ ِﺓ] ﺇﻥ اﻟﻣﺳﻠﻣﻭﻥ ﻓﻰ ﻣﺷﺎﺭﻕ‬
‫ﻳﻘﻭﻝ اﻟﻣﺻﻁﻔﻰ [ َﺳﻭﻭا ُ‬
‫اﻷﺭﺽ ﻭﻣﻐﺎﺭﺑﻬﺎ ﻳﺅﺩﻭﻥ اﻟﺻﻠﻭاﺕ اﻟﺧﻣﺱ ﻭﻳﺣﺎﻓظﻭﻥ ﻋﻠﻰ ﺗﺳﻭﻳﺔ اﻟﺻﻑ‪ ،‬ﻭﻧﺳﻭا ﺃﻭ ﺗﻧﺎﺳﻭا ﺃﻥ‬
‫ﻳﺳﻭﻭا ﺻﻔﻭﻑ ﻭﺣﺩﺗﻬﻡ ﺑﻳﻥ اﻷﻣﻡ‪ ،‬ﻓﻭﺣﺩﺓ ﺻﻑ اﻟﻌﺎﻟﻡ اﻹﺳﻼﻣﻰ ﺃﻫﻡ ﺭﻛﻳزﺓ ﻣﻥ ﺭﻛﺎﺋز اﻟﺗﻘﺩﻡ‪ ،‬ﻓﻌﻧﺩﻣﺎ‬
‫ﺗﻬﺎﻭﻥ اﻟﻣﺳﻠﻡ ﻓﻰ ﻭﺣﺩﺓ اﻟﺻﻑ‪ ،‬ﻓﻘﺩ اﺳﺗﻬﺎﻥ ﺑﻛﺭاﻣﺔ ﻭﻁﻧﻪ‪ ،‬ﻓﺈﻗﺎﻣﺔ ﻛﺭاﻣﺔ اﻟﻭﻁﻥ ﻣﻥ اﻹﻳﻣﺎﻥ‪.‬‬

‫ﺣﻭﻝ اﻟﺭﺳﻭﻝ ﻻ ﻳﻠﺗﻔﻭﻥ ﺣﻭﻝ ﻏﻳﺭﻩ‪،‬‬ ‫ﻓﻔﻰ ﺻﺩﺭ اﻹﺳﻼﻡ ﻋﻧﺩﻣﺎ ﻛﺎﻧﺕ اﻟﺻﺣﺎﺑﺔ ﻭﺣﺩﺓ ﻭاﺣﺩﺓ ْ‬
‫ﻳﺭاﻗﺑﻭﻧﻪ ﻭﻻ ﻳﺭاﻗﺑﻭﻥ ﻏﻳﺭﻩ‪ ،‬ﻛﺎﻥ ﻟﻬﻡ اﻟﻔﺗﺢ اﻷﻛﺑﺭ ﻭاﻟﻧﺻﺭ اﻟﻣﺑﻳﻥ‪ ،‬ﻓﻛﺎﻧﻭا ﻻ ﻳﺭﻭﻥ ﻏﻳﺭ اﻟﺭﺳﻭﻝ‬
‫ﺭﻏﻡ ﺣﺑﻬﻡ ﻟﻠﺻﺩﻳﻕ‪ ،‬ﻭﺭﻏﻡ ﺣﺏ ﺭﺳﻭﻝ هللا ﻟﻪ‪ ،‬ﻓﻠﻡ ﻳﺟﻌﻠﻭا ﻳﻭﻣﺎ ً ﻧﺩاً ﻟﺭﺳﻭﻝ هللا ﺣﺗﻰ اﻟﺻﺩﻳﻕ‬
‫ﻧﻔﺳﻪ‪.‬‬

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‫ﻭﻋﻧﺩﻣﺎ ﺁﻟﺕ اﻟﺧﻼﻓﺔ ﺇﻟﻰ اﻟﺻﺩﻳﻕ ﻛﺎﻥ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ ﺑﻣﻧزﻟﺔ ﺭﺳﻭﻝ هللا ﻭﺳﻁ ﻗﻭﻣﻪ‪،‬‬
‫ﻣﺻﺩاﻗﺎ ً ﻟﻘﻭﻟﻪ ﴿اﻟﺷﻳﺦ ﻓﻰ ﻗﻭﻣﻪ ﻛﺎﻟﻧﺑﻰ ﻓﻰ ﺃﻣﺗﻪ﴾ ﻭﻛﺎﻥ ﻟﻘﺑﻪ (ﺧﻠﻳﻔﺔ ﺭﺳﻭﻝ هللا) ﻭﻛﺎﻥ ﺳﺎﺋﺭ اﻟﺻﺣﺎﺑﺔ‬
‫ﺑﻣﻧزﻟﺔ اﻟﺻﺩﻳﻕ ﻋﻠﻰ ﻋﻬﺩ ﺭﺳﻭﻝ هللا ﻓﻼ ﻳﺭﻭﻥ ﻣﻊ (اﻟﺧﻠﻳﻔﺔ) ﻟﺭﺳﻭﻝ هللا ﺃﺣﺩاً ﻏﻳﺭﻩ‪ ،‬ﻟﺫﻟﻙ اﺗﺣﺩﺕ‬
‫اﻷﻣﺔ ﻭاﺷﺗﺩ ﻋﺿﺩﻫﺎ‪ ،‬ﻭﺣﻳﻥ اﺧﺗﻠﻔﻭا ﻭﻛﺛﺭﺕ اﻵﺭاء‪ ،‬ﻭﺗﻌﺩﺩﺕ اﻟﻣﻔﺎﻫﻳﻡ ﺣﻭﻝ اﻟﺧﻼﻓﺔ‪ ،‬ﻧﺷﺑﺕ اﻟﺣﺭﻭﺏ‪،‬‬
‫ﺑﻝ ﻭﻧﺎﻝ اﻟﻘﺎﺻﻰ ﻭاﻟﺩاﻧﻰ ﻣﻧﻬﺎ‪.‬‬

‫ﻭﻟﻣﺎ ﻛﺎﻥ اﻟﺷﻳﻁﺎﻥ ﻳﺩﺧﻝ ﺩاﺋﻣﺎ ً ﻓﻰ ﻛﻝ ﺃﻣﺭ ﻣﻥ ﺃﻣﻭﺭ اﻟﺩﻳﻥ اﻟﻘﻭﻳﻡ ﻟﻳُﺣﻳِّﺩ اﻟﻧﺎﺱ ﻋﻥ اﻟﻁﺭﻳﻕ‬
‫ﺏ اﻟﻌﺑﺎﺩ‪،‬‬‫اﻟﻣﺳﺗﻘﻳﻡ‪ ،‬ﺟﺎء اﻟﺑﻌﺽ ﻭاﺗﺧﺫ ﻣﻥ ﻣُﺳﻣﻰ اﻟﺧﻼﻓﺔ ﺃﻭ اﻹﻣﺎﺭﺓ ﺳﻳﻔﺎ ً ﻳﺗﺳﻠﻁﻭا ﺑﻪ ﻋﻠﻰ ﺭﻗﺎ ِ‬
‫ﻓﺎﺳﺗﺑﺎﺣﻭا ﺑﻪ ﺩﻣﺎء اﻟﺑﺷﺭ اﻟﺗﻰ ﺣﺭﻣﺗﻬﺎ اﻟﺷﺭاﺋﻊ اﻟﺳﻣﺎﻭﻳﺔ ﻭاﻟﻘﻭاﻧﻳﻥ اﻹﻧﺳﺎﻧﻳﺔ‪ ،‬ﺣﺟﺗﻬﻡ ﻓﻰ ﺫﻟﻙ اﻟﺩﻋﻭﺓ‬
‫ﺇﻟﻰ اﻹﺳﻼﻡ‪ ،‬ﻓﺎﺟﺗزﺃﻭا اﻟﻧﺻﻭص ﺗﺎﺭﺓ‪ ،‬ﻭﺗﺎﺭﺓ ﺃﺧﺭﻯ ﻓﺳّﺭﻭﻫﺎ ﺑﺄﻫﻭاﺋﻬﻡ‪َ ،‬ﻭ َﻧﺻَّﺑﻭا ﺃﻧﻔﺳﻬﻡ ﺃﻭﺻﻳﺎء ﻋﻠﻰ‬
‫اﻟﻧﺎﺱ ﻭﻋﻠﻰ اﻟﻣﺟﺗﻣﻌﺎﺕ‪ ،‬ﻭﺃﺗﻭا ﺑﻔﻛﺭ ﻋﻘﻳﻡ‪ ،‬ﻭﺿﻼﻝ ﻣﺑﻳﻥ‪ ،‬ﻭﺃﺻَّﻠﻭا ﻟﻔﻛﺭﺓ اﻟﺗﻁﺭﻑ ﺃﻳﻧﻣﺎ ﺣﻠّﻭا‪،‬‬
‫َﻭ َﺣﺳِ ﺑﻭا ﺃﻧﻬﻡ ﻳُﺣﺳﻧﻭﻥ ﺻﻧﻌﺎً‪ ،‬ﻭﻫﻡ اﻟﺧﺎﺳﺭﻳﻥ ﺃﻋﻣﺎﻻً‪ ،‬ﻭﻣﺎ ﻛﺎﻧﺕ اﻟﺧﻼﻓﺔ ﻳﻭﻣﺎ ً ﻋﻠﻰ ﻫﺫا اﻟﺣﺎﻝ‪ ،‬ﻭﺇﻧﻣﺎ‬
‫ﻫﻰ ﺭﻣز ﻟﻠﺗﻭﺣﻳﺩ ﻭﻫﺩﻑ ﻻﺳﺗﻛﻣﺎﻝ ﻣﺳﻳﺭﺓ اﻟﺣﻳﺎﺓ‪ ،‬ﻓﺗﻭﺣﻳﺩ اﻟﻛﻠﻣﺔ ﻭﺗﻭﺣﻳﺩ اﻟﺟﻬﻭﺩ‪ ،‬ﻳﺳﻌﻰ ﺑﻧﺎ ﻟﺑﻧﺎء‬
‫ﻣﺟﺗﻣﻊ ﻗﻭﻯ ﻣﺗﻣﺎﺳﻙ‪ ،‬ﻻ ﺗﺅﺛﺭ ﻓﻳﻪ اﻟﺗﻳﺎﺭاﺕ اﻟﺧﺑﻳﺛﺔ ﻭاﻷﻓﻛﺎﺭ اﻟﺑﺎﺋﺳﺔ اﻟﺗﻰ ﺗﺳﻌﻰ ﻟﺧﺭاﺏ اﻟﻣﺟﺗﻣﻊ ﺑﻝ‬
‫ﻭﺧﺭاﺏ اﻹﻧﺳﺎﻥ‪.‬‬

‫ﻭاﻟﻛﺗﺎﺏ اﻟﻛﺭﻳﻡ ﺿﺭﺏ ﻟﻧﺎ ﺃﻋظﻡ ﻭﺃﺭﻭﻉ اﻷﻣﺛﻠﺔ اﻟﻣﺗﻣﺛﻠﺔ ﻓﻰ ﺳﻳﺩﻧﺎ ﻫﺎﺭﻭﻥ ﻋﻠﻳﻪ اﻟﺳﻼﻡ‪ ،‬ﺣﻳﻥ‬
‫اﺳﺗﺧﻠﻔﻪ ﻛﻠﻳﻡ هللا ﻋﻠﻰ ﻗﻭﻣﻪ‪ ،‬ﻭﻋﺑﺩ ﺑﻧﻭ ﺇﺳﺭاﺋﻳﻝ اﻟﻌﺟﻝ‪ ،‬ﻭﻟﻣﺎ ﺭﺟﻊ اﻟﻛﻠﻳﻡ ﻭﻋﺎﺗﺏ ﺳﻳﺩﻧﺎ ﻫﺎﺭﻭﻥ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻳﺕ ﺃَﻥْ َﺗﻘُﻭ َﻝ‬
‫ﻟﻪ ﻛﻠﻣﺔ ﺳﺟﻠﻬﺎ اﻟﺗﺎﺭﻳﺦ ﻟﺗﻛﻭﻥ ﺭﻣزاً ﻋﻠﻰ ﻣﺭ اﻟﻌﺻﻭﺭ‪ ،‬ﻭﺗﺗﻔﺎﻭﺕ ﻋﻠﻳﻬﺎ اﻟﺩﻫﻭﺭ ﴿ َﺧﺷِ ُ‬
‫َﻓﺭَّ ْﻗ َ‬
‫ﺕ َﺑﻳ َْﻥ َﺑﻧِﻰ ﺇِﺳْ َﺭاﺋِﻳ َﻝ﴾‪ 00‬ﻁﻪ‪ ،‬ﺃﻥ ﺟﻌﻠﺗﻬﻡ ﻓﺭﻗﺗﻳﻥ‪ ،‬ﻭﻳﺎﻟﻬﺎ ﻣﻥ ﺳﺧﺭﻳﺔ‪ ،‬ﻟﻡ ﺗﺗﻔﺭﻕ اﻷﻣﺔ ﺇﻟﻰ ﻓﺭﻗﺗﻳﻥ‬
‫ﺑﻝ ﺻﺎﺭﺕ ﻓﺭﻕ ﺑﻳﻥ ﻫﺅﻻء ﻭﻫﺅﻻء‪ ،‬ﻭﻣﻥ ﺷﺩﺓ اﻟﺣﻣﺎﻗﺔ‪ ،‬ﺗﺟﺩ ﻟﻛﻝ ﻗﻭﻡ ﻣﻧﻬﻡ ﺣﺟﺔ ﻳﺳﺗﻧﺩ ﺇﻟﻳﻬﺎ ﻟﻳﺑﺭﺭ‬
‫ﺑﻬﺎ ﻣﺧﺎﻟﻔﺗﻬﻡ هلل ﻭﺭﺳﻭﻟﻪ ﻭﺃﻭﻟﻰ اﻷﻣﺭ‪ ،‬ﻭﻟﻡ ﻳﺅﻭﻯ ﺃﺣﺩﻫﻡ ﺇﻟﻰ ﺭﻛﻥ ﺷﺩﻳﺩ ﺃﻭ ﺇﻟﻰ ﺭﺃﻯ ﺳﺩﻳﺩ‪.‬‬

‫ﻓﺎﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ ﻟﻥ ﺗﻌﻭﺩ ﺇﻟﻰ ﻋﺻﺭﻫﺎ اﻟﺫﻫﺑﻰ ﺣﺗﻰ ﺗﻔﻳﻕ ﻣﻥ ﻏﻔﻠﺗﻬﺎ ﻭﻳﺟﺗﻣﻌﻭا ﻋﻠﻰ ﻛﺗﺎﺏ هللا‬
‫ﻭﺳﻧﺔ ﺭﺳﻭﻝ هللا ‪.‬‬

‫ﻓﻭﺣﺩﺓ ﺻﻑ اﻷﻣﺔ اﻹﺳﻼﻣﻳﺔ ﻋﻠﻣﻬﺎ ﺭﺳﻭﻝ ﻟﻠﺑﺷﺭﻳﺔ ﻟﺻﻐﺎﺭ اﻟﻣﺳﻠﻣﻳﻥ ﻗﺑﻝ ﻛﺑﺎﺭﻫﻡ‪ ،‬ﻋﻠﻣﻬﺎ ﻟﻬﻡ ﻓﻰ‬
‫ﺭﻛﻥ اﻟﺻﻼﺓ ﻓﻘﺎﻝ [ ُﻣﺭُﻭا ﺃَ ْﻭ َﻻ َﺩ ُﻛ ْﻡ ِﺑﺎﻟﺻ ََّﻼ ِﺓ ﻟِ َﺳﺑ ٍْﻊ‪َ ،‬ﻭاﺿْ ِﺭﺑُﻭ ُﻫ ْﻡ َﻋﻠَ ْﻳ َﻬﺎ ﻟِ َﻌ ْﺷ ٍﺭ] ﻋﻠّﻣﻭﻫﻡ ﺃﻥ ﻳﻛﻭﻧﻭا ﺧﻠﻑ‬
‫ﺇﻣﺎﻡ ﻭاﺣﺩ ﻭﻻ ﻳﺗﻔﺭﻗﻭا ﺷﻳﻌﺎً‪ ،‬ﻓﻬﻝ ﺭﺃﻳﺗﻡ ﺟﻣﺎﻋﺔ ﺑﺈﻣﺎﻣﻳﻥ؟!!‬

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‫ﻓﺈﺫا ﻧظﺭﻧﺎ ﺇﻟﻰ ﺃﻋﺩاء اﻹﺳﻼﻡ ﻧﺟﺩﻫﻡ ﻳﺩﻋﻭﻥ ﺇﻟﻰ ﺻﻔﺎﺕ اﻟﻣﺳﻠﻡ ﻏﻳﺭ ﺃﻧﻬﻡ ﻟﻳﺳﻭا ﻣﺳﻠﻣﻳﻥ‪ ،‬ﻓﺗﺟﺩﻫﻡ‬
‫ﻳﺷﻳﺭﻭﻥ ﺇﻟﻰ ﺗﻭﺣﻳﺩ ﺻﻔﻭﻓﻬﻡ‪ ،‬ﻭﺃﻥ ﺗﻛﻭﻥ ﻛﻠﻣﺗﻬﻡ ﻭاﺣﺩﺓ‪ ،‬ﻭاﺣﺗﺭاﻡ ﺭﻣﻭزﻫﻡ‪ ،‬ﻭاﻟﺭﺣﻣﺔ ﺑﺻﻐﻳﺭﻫﻡ‪،‬‬
‫ﻭاﻟﻣﺣﺑﺔ ﺷﻌﺎﺭﻫﻡ‪ ،‬ﻭﺣﺳﻥ اﻟﻣﻌﺎﻣﻠﺔ ﺩﻳﺩﻧﻬﻡ‪.‬‬

‫ﻭﻋﻧﺩﻣﺎ ﺣﻝ اﻟﻣﺻﻁﻔﻰ ﺑﺎﻟﻣﺩﻳﻧﺔ اﻟﻣﻧﻭﺭﺓ ﺃﺭﺳﻰ ﻓﻳﻬﺎ ﺗﻌﺎﻟﻳﻡ اﻹﺳﻼﻡ اﻟﺳﻣﺣﺔ‪ ،‬ﻓﺄﻣﺭ ﺑﺑﻧﺎء اﻟﻣﺳﺟﺩ‬
‫ﻟﻳﺟﻣﻊ ﻓﻳﻪ اﻟﺟﻣﻊ اﻟﻛﺭﻳﻡ ﻣﻥ اﻟﺻﺣﺎﺑﺔ ﻭﻣﻥ ﺑﻌﺩﻫﻡ ﻣﻥ اﻟﺗﺎﺑﻌﻳﻥ‪.‬‬

‫ﻭﻟﻛﻰ ﻻ ﻳﻛﻭﻥ ﻫﻧﺎﻙ ﻓﺭﻗﺗﻳﻥ ﻋﻠّﻣﻬﻡ اﻟﻣﻌﻠﻡ اﻷﻭﻝ ﻣﻌﻧﻰ اﻹﺧﺎء‪ ،‬ﻓآﺧﻰ ﺑﻳﻥ اﻟﻣﻬﺎﺟﺭﻳﻥ ﻭاﻷﻧﺻﺎﺭ‬
‫ﻟﻳﻛﻭﻧﻭا ﺻﻔﺎ ً ﻭاﺣﺩاً‪.‬‬

‫ﺛﻡ ﻋﻠّﻣﻬﻡ ﺭﺳﻭﻝ اﻟﺑﺷﺭﻳﺔ اﻟﻌﻔﻭ ﻓﻰ ﺃﺑﻬﻰ ﺻﻭﺭﻩ ﻋﻧﺩﻣﺎ ﻗﺎﻡ ﺑﺈﻋﺩاﺩ (ﻭﺛﻳﻘﺔ اﻟﻣﺩﻳﻧﺔ) ﺃﻭ ﻛﻣﺎ ﺃﻁﻠﻕ‬
‫ﻋﻠﻳﻬﺎ اﻟﺑﻌﺽ (ﺩﺳﺗﻭﺭ اﻟﻣﺩﻳﻧﺔ) ﻭﻫﻰ اﻟﺗﻰ ﺗﻧظﻡ ﻋﻼﻗﺔ ﺟﻣﻳﻊ اﻟﻣﻭاﻁﻧﻳﻥ ﻓﻰ اﻟﻣﺩﻳﻧﺔ ﻋﻠﻰ اﺧﺗﻼﻑ‬
‫ﻧظﻡ ﻋﻼﻗﺎﺕ اﻟﺗﻌﺎﻣﻝ ﺑﻳﻥ اﻟﻣﺳﻠﻣﻳﻥ ﻭاﻟﻳﻬﻭﺩ ﻋﻠﻰ‬ ‫ﺩﻳﺎﻧﺎﺗﻬﻡ‪ ،‬ﻭﻟﻡ ﻳﺗﻌﺻﺏ ﺭﺳﻭﻝ اﻹﺳﻼﻡ ﻟإلﺳﻼﻡ ﺑﻝ ّ‬
‫اﺧﺗﻼﻑ ﻁﻭاﺋﻔﻬﻡ‪ ،‬ﺛﻡ ﺃﺳﺱ ﺳﻭﻕ ﺗﺟﺎﺭﻯ ﺣﺗﻰ ﻳﻛﺳﺭ اﻻﺣﺗﻛﺎﺭ‪ ،‬ﺑﻝ ﻭﻧﻬﻰ ﻋﻥ اﺣﺗﻛﺎﺭ ﻣﻌﺎﻳش‬
‫اﻟﻣﺳﻠﻣﻳﻥ‪.‬‬

‫ﻓﺄﺻﺑﺣﺕ اﻟﺩﻭﻟﺔ اﻹﺳﻼﻣﻳﺔ ﺩﻭﻟﺔ ﻋظﻣﻰ ﺫاﺕ ﻛﻳﺎﻥ ﻭﺗﺟﻠّﺕ ﻗﻭﺗﻬﺎ ﻓﻰ اﺗﺣﺎﺩ ﻛﻠﻣﺗﻬﺎ ﻭاﻟﺳﻳﺭ ﺧﻠﻑ‬
‫ﺭﺳﻭﻟﻬﺎ اﻷﻛﺭﻡ ‪.‬‬
‫ﻧﻠﻧﺎ ﻣﻧﺎﻧﺎ ﻭﻣﺎ ﻓﻭﻕ اﻟﻣﻧﻰ ﺩﺭﺭا‬

‫ﺗﺣﺩﺛﻧﺎ ﺳﺎﺑﻘﺎ ً ﻋﻥ ﺃﺧﻁﺎﺭ اﻟﻌﻭﻟﻣﺔ ﻓﻣﺎزاﻝ ﻫﻧﺎﻙ ﻁﺎﺋﻔﺔ ﺗﻧﺷﺭ ﻣﺎ ﻳﺣﻠﻭ ﻟﻬﺎ ﺑﺎﺳﻣﻧﺎ ﻭﺭﺳﻣﻧﺎ ﺩﻭﻥ‬
‫اﻟﺭﺟﻭﻉ ﻟﺷﺧﺻﻧﺎ ﺃﻭ اﻟﺭﺟﻭﻉ ﻟﻠﻘﻧﻭاﺕ اﻟﺷﺭﻋﻳﺔ اﻟﻣﺗﺻﻠﺔ ﺑﻧﺎ‪ ،‬ﻓﻳﺗﺣﺩﺛﻭا ﺑﺎﺳﻡ اﻟﻁﺭﻳﻘﺔ ﺩﻭﻥ ﺇﺫﻥ‬
‫ﺻﺎﺣﺑﻬﺎ‪ ،‬ﻭﻟﻡ ﻳﺳﺗﻧﻛﻑ اﻷﺣﺑﺎﺏ ﻧﺻﺣﻰ اﻟﺫﻯ ﻛﺎﻥ ﻟﻭﺟﻪ هللا ﻣﺄﻣﻭﻥ اﻟﺟﻧﺎﺏ‪ ،‬ﻓﻣﺗﻰ ﻳﺛﻭﺑﻭا ﻷﻧﻔﺳﻬﻡ‪،‬‬
‫ﻭﻳﺗﻭﺑﻭا ﺇﻟﻰ اﻟﺭﺏ اﻟﺭﺣﻳﻡ‪ ،‬ﻓﺈﺫا ﻛﺎﻥ ﻫﺅﻻء اﺭﺗﻛﺑﻭا ﺃﺧﻁﺎء ﻓﺎﺩﺣﺔ ﻓﺎﻟﺧﻁﺄ اﻷﻛﺑﺭ ﻣﻥ اﻟﺫﻳﻥ اﺳﺗﻣﻌﻭا‬
‫ﻟﻬﻡ ﻭﺗﺟﺎﻭﺑﻭا ﻣﻌﻬﻡ ﺑﻝ ﻭﺗﺑﺎﺩﻟﻭا ﺃﻁﺭاﻑ اﻟﺣﺩﻳﺙ ﻓﻳﻣﺎ ﺑﻳﻧﻬﻡ‪.‬‬

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‫ﻭﻫﺫا اﻟﺣﺎﻝ ﻳﻧﻁﺑﻕ ﻋﻠﻰ ﺣﺎﻝ ﺃﺻﺣﺎﺏ ﺣﺏ اﻟﺭﺋﺎﺳﺔ اﻟﺫﻳﻥ ﺩﻋﻭا اﻟﺳ َّﺫﺝ ﻣﻥ ﺃﺑﻧﺎء اﻟﻁﺭﻳﻘﺔ ﻷﻧﻔﺳﻬﻡ‪،‬‬
‫ﺃﻭ ﺩﻋﻭﻫﻡ ﻟﻼﻟﺗﻔﺎﻑ ﺣﻭﻝ ﻏﻳﺭﻧﺎ‪ ،‬ﻭﻓﻰ اﻟﻧﻬﺎﻳﺔ ﺧﺳﺭﻭا ﺃﻧﻔﺳﻬﻡ ﻭﻟﻡ ﻳﺻﻳﺑﻭا اﻟﻁﺭﻳﻕ ﺑﺳﻬﺎﻣﻬﻡ ﻭﺃﻓﻛﺎﺭﻫﻡ‬
‫اﻟﺿﺎﻟﺔ‪ ،‬ﻭﻫﺅﻻء ﺃﻭ ﻫﺅﻻء ﻛﺄﻧﻬﻡ ﻓﻰ ﻋﻠﻣﻧﺎ ﻗﺩ ﺃﺳﻬﻣﻭا‪.‬‬

‫ﺗﻣﺗﻠﺊ اﻟﺣﻳﺎﺓ ﺑﺎﻟﻣ ّﺳﺭاﺕ ﻭاﻟﻣﻧ ّﻐﺻﺎﺕ‪ ،‬ﻭﻗﺩ ﺗﺗﻛﺎﺛﻑ اﻷﺣزاﻥ ﻋﻠﻰ اﻟﺷﺧص ﻓﻳﺷﻌﺭ ﺑﺿﻳﻘﻬﺎ ﻭﻛﺩﺭﻫﺎ‬
‫ﻭﻳﺻﺑﺢ ﻛﺎﺭﻫﺎ ً ﻟﻬﺎ‪ ،‬ﻭﻗﺩ ﺗﺟﺗﻣﻊ ﻟﻪ اﻟﺣﻳﺎﺓ ﺑﻛﻝ اﻟﻣﺳّﺭاﺕ ﻓﻳﻔﺭﺡ ﺑﻬﺎ ﻭﻳﺭاﻫﺎ ﻛﺎﻟﺟﻧﺔ‪ ،‬ﻭﻣﻥ اﻟﻳﺳﻳﺭ ﻓﻬﻡ‬
‫ﺎﻥ ُﺧﻠ َِﻕ َﻫﻠُﻭ ًﻋﺎ * ﺇِ َﺫا‬ ‫ﺗﻐﻳّﺭ اﻹﻧﺳﺎﻥ ﺇﻥ ﻓﻬﻣﻧﺎ ﻁﺑﻳﻌﺔ ﺗﻛﻭﻳﻥ اﻟﻧﻔﺱ اﻟﺑﺷﺭﻳﺔ‪ ،‬ﻗﺎﻝ اﻟﺣﻕ ﺗﻌﺎﻟﻰ ﴿ﺇِﻥَّ ْ ِ‬
‫اﻹﻧ َﺳ َ‬
‫ُﻭﻥ﴾‪: 20‬‬ ‫ﺻ َﻼﺗ ِِﻬ ْﻡ َﺩا ِﺋﻣ َ‬
‫ِﻳﻥ ُﻫ ْﻡ َﻋﻠَ ٰﻰ َ‬ ‫َﻣ َّﺳ ُﻪ اﻟ َّﺷﺭ َﺟ ُزﻭ ًﻋﺎ * َﻭﺇِ َﺫا َﻣ َّﺳ ُﻪ ْاﻟ َﺧ ْﻳ ُﺭ َﻣ ُﻧﻭ ًﻋﺎ * ﺇِ َّﻻ ْاﻟ ُﻣ َ‬
‫ﺻﻠِّ َ‬
‫ﻳﻥ* اﻟَّﺫ َ‬
‫‪ 11‬اﻟﻣﻌﺎﺭﺝ‪.‬‬

‫ﺇﻥ ﻣﻔﻬﻭﻡ ﺗﻛﻭﻳﻥ ﻭﺣﺩﺓ اﻹﻧﺳﺎﻥ ﻭﺧﻠﻘﻪ ﻭﺩﺭﺟﺔ اﻣﺗﺛﺎﻟﻪ ﻟﺷﺭاﺋﻊ ﺭﺑﻪ‪ ،‬ﻷﻣﺭ ﺷﻐﻝ اﻟﺑﺷﺭ ﻣﻧﺫ اﻟﻘِﺩﻡ‪ ،‬ﻓﺈﻥ‬
‫ﺃﺭﺩﻧﺎ ﺗﺑﺳﻳﻁ ﻣﻌﻧﻰ اﻟﺩﻳﻥ ﻓﻬﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﻋﺑﺩ ﻭﺭﺏ ﻭﺻﻠﺔ ﺑﻳﻧﻬﻣﺎ ﺗﺳﻣﻰ (اﻟﺩﻳﻥ) ﻭﻓﻰ ﺃﻣﺭ َﺧ ْﻠﻕ اﻟﻧﻔﺱ‬
‫اﻟﺑﺷﺭﻳﺔ ﻣﻥ اﻟﺗﺭاﺏ ﻭاﻟﻣﺎء ﻟﺧﻠﻕ ﺳﻳﺩﻧﺎ ﺁﺩﻡ ﺣﺳﺏ اﻷﻭاﻣﺭ اﻹﻟﻬﻳﺔ ﻣﻥ اﻻﺳﻡ (اﻟﺑﺎﺭئ) ﺛﻡ ﺇﻟﻰ‬
‫(اﻟﻣﺻﻭﺭ) ﺛﻡ ﺇﻟﻰ (اﻟﺧﺎﻟﻕ) ﻭﻛﺎﻥ ﺁﺩﻡ ﻣﻥ ﺃﺩﻳﻡ اﻷﺭﺽ ﻓ ُﺳﻣّﻰ ﺁﺩﻡ‪ ،‬ﻭﻗﺩ ُﺧﻠﻕ ﻓﻰ اﻟﻌﺭش‪ ،‬ﻭﻓﻰ اﻟﺳﻳﺭﺓ‬
‫ﻋﻥ ﺳﻳﺩﻧﺎ ﻋﻣﺭ ﺑﻥ اﻟﺧﻁﺎﺏ ﻋﻥ اﻟﻧﺑﻰ ﻗﺎﻝ (ﻓﻘﺎﻝ هللا‪ :‬ﻳﺎ ﺁﺩﻡ‪ ،‬ﻭﻛﻳﻑ ﻋﺭﻓﺕ ﻣﺣﻣﺩا ﻭﻟﻡ ﺃﺧﻠﻘﻪ؟ ﻗﺎﻝ‪ :‬ﻳﺎ‬
‫ﺭﺏ ﻷﻧﻙ ﻟﻣﺎ ﺧﻠﻘﺗﻧﻰ ﺑﻳﺩﻙ ﻭﻧﻔﺧﺕ ﻓﻰ ﻣﻥ ﺭﻭﺣﻙ‪ ،‬ﺭﻓﻌﺕ ﺭﺃﺳﻰ ﻓﺭﺃﻳﺕ ﻋﻠﻰ ﻗﻭاﺋﻡ اﻟﻌﺭش ﻣﻛﺗﻭﺑﺎ ً‪ :‬ﻻ‬
‫ﺇﻟﻪ ﺇﻻ هللا ﻣﺣﻣﺩ ﺭﺳﻭﻝ هللا) ﻓﻬﻭ ﻣﺧﻠﻭﻕ ﻓﻰ اﻟﻌﺭش‪ ،‬ﻭﻫﻭ ﺑﺩﻧﻳﺎ ً ﻣﺧﻠﻭﻕ ﻣﻥ ﺗﺭاﺏ ﻭﻣﺎء‪ ،‬ﺛﻡ ﻭﺿﻊ ﻓﻳﻪ‬
‫اﻷﺭﻭاﺡ اﻟﺛﻼﺙ‪:‬‬
‫‪ ‬ﻭاﺣﺩﺓ ﻣﻥ اﻟﺭﻳﺢ اﻟﺻﺭﻑ ﻭﺗﺳﻣﻰ ﺑﺎﻟﺭﻭﺡ (اﻟﺑﻬﻳﻣﻰ) ﻭﻭظﻳﻔﺗﻬﺎ ﺗﺩﺑﻳﺭ ﻭظﺎﺋﻑ اﻟﺟﺳﺩ‬
‫اﻟﻼﺇﺭاﺩﻯ‪ ،‬ﻛﻭظﺎﺋﻑ اﻟﻘﻠﺏ ﻭاﻟﻛﻠﻰ ﻭﻣﺎ ﺷﺎﺑﻪ‪.‬‬

‫‪ ‬ﺛﻡ اﻟﺭﻭﺡ اﻟﺛﺎﻧﻳﺔ ﻭﻫﻰ ﺭﻭﺡ (اﻟﺗﻛﺭﻳﻡ) ﻭﻫﻰ ﻣﻥ ﻧﻭﺭ ﺭﻭﺡ اﻟﻘﺩﺱ ﴿ َﻭﻟَ َﻘ ْﺩ َﻛﺭَّ ﻣْ َﻧﺎ َﺑﻧِﻰ ﺁ َﺩ َﻡ﴾‪19‬‬
‫اﻹﺳﺭاء‪ ،‬ﺃﻯ ﻭﺿﻌﻧﺎ ﻓﻳﻪ ﺭﻭﺡ اﻟﺗﻛﺭﻳﻡ‪ ،‬ﻭﻫﻰ ﺗﻧزﻝ ﻓﻰ ﻣﻭاﻁﻥ اﻟﺣﻭاﺱ‪ ،‬ﻛﻭﻧﻪ‪ :‬ﺳﻣﻳﻌﺎً‪،‬‬
‫ﺑﺻﻳﺭاً‪ ،‬ﺣﻳﺎً‪ ،‬ﻣﺭﻳﺩاً‪ ،‬ﻗﺎﺩﺭاً‪ ،‬ﻋﺎﻟﻣﺎً‪ ،‬ﻭﻣﺗﻛﻠﻣﺎ ً‪.‬‬

‫‪ ‬ﻭاﻟﺭﻭﺡ اﻷﺧﻳﺭﺓ ﻫﻰ ﺭﻭﺡ (اﻹﻳﻣﺎﻥ) ﻭﻫﻰ ﻣﻧﺣﺔ ﻣﻥ ﻧﻭﺭ اﻟﻧﺑﻰ ‪:‬‬

‫ﺏ َﻭ ْاﻟ ِﻭﺟْ َﺩ ِ‬
‫اﻥ‬ ‫ﻓِﻰ َﻁﻰِّ َﻏ ْﻭ ِﺭ ْاﻟ َﻘ ْﻠ ِ‬
‫َ‬
‫ﺭ ُِزﻗُﻭا ِﺑ َﻬﺎ َﺧﺭﻭا ﺇِﻟَﻰ ْاﻷ ْﺫ َﻗ ِ‬
‫ﺎﻥ‬

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 ‫َ‬
‫ﺎﻥ َﻓﻬ َُﻭ ﻣ َُﻐﻳَّﺏ‬ ‫ﺃﻣَّﺎ َﻋ ِﻥ ْ ِ‬
‫اﻹﻳ َﻣ ِ‬
‫ﻭﺭ ﺃَﺣْ َﻣ َﺩ ﺃَﻫْ ﻠ ُ َﻬﺎ‬
‫ﻫ َُﻭ ِﻣ ْﻧ َﺣﺔ ﻣِﻥْ ُﻧ ِ‬

‫ﻭﻋﻧﺩﻣﺎ ﻳﺻﻝ اﻵﺩﻣﻰ ﺇﻟﻰ ﻣﻭﻁﻥ اﻟﺗﻛﻠﻳﻑ ﺗﺄﺗﻰ (اﻷﻧﻔﺱ) ﻭﻳﺑﺩﺃ اﻟﺻﺭاﻉ ﺑﻳﻥ اﻟﻁﺑﺎﺋﻊ اﻷﺭﺑﻌﺔ‬
‫اﻟﻣﻣﺗزﺟﺔ ﻓﻳﻪ‪ ،‬ﻣﻧﻬﺎ اﻟﺭﺣﻣﺎﻧﻰ اﻟﻣﺗﻣﺛﻝ ﻓﻰ (اﻟﺗﺭاﺏ ﻭاﻟﻣﺎء) ﻭاﻟﺷﻳﻁﺎﻧﻰ اﻟﻣﺗﻣﺛﻝ ﻓﻰ (اﻟﻬﻭاء ﻭاﻟﻧﺎﺭ)‬
‫ﻭﻳﺳﺗﻣﺭ اﻟﺻﺭاﻉ ﺣﺗﻰ ﺗﻧﺗﺻﺭ ﺃﺣﺩ ﻫﺫﻩ اﻟﻁﺑﺎﺋﻊ‪ ،‬ﻭﻋﻥ اﻟﺣﺑﻳﺏ اﻟﻣﺻﻁﻔﻰ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺧﻠﻕ هللا اﻹﻧﺳﺎﻥ‬
‫ﻣﻥ ﺃﺭﺑﻌﺔ ﺃﺷﻳﺎء‪ :‬ﻣﻥ اﻟﻣﺎء ﻭاﻟﻁﻳﻥ ﻭاﻟﻧﺎﺭ ﻭاﻟﺭﻳﺢ‪ ،‬ﺃﻣﺎ ﺇﺫا ﻛﺛﺭ ﻣﻥ اﻟﻣﺎء ﻓﻳﻛﻭﻥ ﺣﺎﻓظﺎ ً ﺃﻭ ﻋﺎﻟﻣﺎ ً ﻓﻘﻳﻬﺎ ً‬
‫ﺃﻭ ﻛﺭﻳﻣﺎً‪ ،‬ﻭﺃﻣﺎ ﺇﺫا ﻛﺛﺭ ﻣﻥ اﻟﻁﻳﻥ ﻓﻳﻛﻭﻥ ﺳﻔﺎﻛﺎ ً ﺧﺑﻳﺛﺎ ً ﻣﻔﻠﺳﺎ ً ﻓﻰ اﻟﺩﻧﻳﺎ ﻭاﻵﺧﺭﺓ‪ ،‬ﻭﺃﻣﺎ ﺇﺫا ﻛﺛﺭ ﻣﻥ اﻟﻧﺎﺭ‬
‫ﻓﻳﻛﻭﻥ ﻋﻭّ اﻧﺎ ً ﺃﻭ ظﺎﻟﻣﺎً‪ ،‬ﻭﺃﻣﺎ ﺇﺫا ﻛﺛﺭ ﻣﻥ اﻟﺭﻳﺢ ﻓﻳﻛﻭﻥ ﻛﺫاﺑﺎ ً‪.‬اﻟﺣﺎﻓظ اﻟﺳﻳﻭﻁﻰ‪.‬‬

‫ﻟﻐﺔ ﺑﻣﻌﻧﻰ (اﻟﺭﺑﺎﻁ) ﺣﻳﺙ ﻭﺭﺩ ﻓﻰ‬ ‫ﺛﻡ ﺃﻥ هللا ﻭﺿﻊ ﻻﺑﻥ ﺁﺩﻡ (اﻟﻌﻘﻝ) ﻭﻫﻭ ﻣﺛﺎﻝ ﻟﻠـ(ﺑﺭزخ) ﻭﻫﻭ ً‬
‫اﻟﺣﺩﻳﺙ ﻗﻭﻝ اﻟﺻﺣﺎﺑﻰ ﻟﻠﻧﺑﻰ ﻣﺗﺣﺩﺛﺎ ً ﻋﻥ ﻧﺎﻗﺗﻪ‪ :‬ﺃﺃﻋﻘﻠﻬﺎ ﻭﺃﺗﻭﻛﻝ ﺃﻡ ﺃﺗﺭﻛﻬﺎ ﻭﺃﺗﻭﻛﻝ؟ ﻗﺎﻝ‪ :‬ﺑﻝ اﻋﻘﻠﻬﺎ‬
‫ﻭﺗﻭﻛﻝ‪ ،‬ﺃﻯ اﺭﺑﻁﻬﺎ‪ ،‬ﺃﻯ ﺃﻥ اﻟﻌﻘﻝ ُﺧﻠﻕ ﻟﺭﺑﻁ اﻷﺷﻳﺎء‪ ،‬ﻓﻼ ﻳﻌﻣﻝ اﻵﺩﻣﻰ ﻣﻥ ﺗﻠﻘﺎء ﻧﻔﺳﻪ ﻭﻭﻓﻕ ﻫﻭاﻩ ﺑﻝ‬
‫ﻫﻭ ﻣﻘﻳﺩ ﺑﺿﻭاﺑﻁ ﻣﻌﻳﻧﺔ‪ ،‬ﻭﻫﻰ اﻷﻭاﻣﺭ اﻹﻟﻬﻳﺔ ﻭﺷِ ﺭﻋﺔ اﻟﻧﺑﻰ ‪ ،‬ﻭﻫﻰ ﻣﺎ ُﺗﺳﻣﻰ ﺑﺎﻟﻣﻌﻘﻭﻻﺕ‪ ،‬ﻭﻫﻭ ﻣﺎ‬
‫ﻳﺗﻔﻕ ﻣﻊ اﻟﺭﺑﻁ‪ ،‬ﻟﺫﻟﻙ ﻓﺈﻥ اﻟﻔﻘﻪ ﻓﻰ ﺃﻭﻝ ﺩﺭﺟﺎﺗﻪ‪ ،‬ﻭاﻹﺳﻼﻡ ﻓﻰ ﺃﻭﻝ ﺩﺭﺟﺎﺗﻪ‪ ،‬ﻭاﻟﺩﻳﻥ ﻓﻰ ﺃﻭﻝ ﺩﺭﺟﺎﺗﻪ‪،‬‬
‫ﻭﻥ﴾‪ 49‬ﻳﺱ‪ ،‬ﺃﻯ ﺭﺑﻁ اﻷﻣﺭ ﺑﺗﻧﻔﻳﺫﻩ‪ ،‬ﻭاﻟﻌﻘﻝ ﻳﺳﻛﻥ‬ ‫ﻳﺣﺗﺎﺝ ﻟﻬﺫا اﻟﺭﺑﻁ‪ ،‬ﻓﺗﺟﺩ اﻵﻳﺎﺕ ﺗﻘﻭﻝ ﴿ﺃَ َﻓ َﻼ َﻳﻌْ ِﻘﻠُ َ‬
‫ﻭﻥ ﻟَ ُﻬ ْﻡ ﻗُﻠُﻭﺏ‬ ‫ﺽ َﻓ َﺗ ُﻛ َ‬ ‫ﻣﻭﻁﻥ اﻟﺣﻭاﺱ‪ ،‬ﻭﻫﻭ ﻣﻭﻁﻥ اﻟﻘﻠﺏ ﻻ اﻟﺭﺃﺱ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ﺃَ َﻓﻠَ ْﻡ ﻳَﺳِ ﻳﺭُﻭا ﻓِﻰ ْاﻷَﺭْ ِ‬
‫ُﻭﻥ ِﺑ َﻬﺎ﴾‪ 04‬اﻟﺣﺞ‪ ،‬ﻭﻫﺫا اﻟﻌﻘﻝ ﻳﺭﺗﻘﻰ‪ ،‬ﻓﻳﺻﺑﺢ ﻓﺅاﺩاً‪ ،‬ﻓﻌﻠﻰ ﺳﺑﻳﻝ اﻟﻣﺛﺎﻝ ﻓﻰ‬ ‫ﻭﻥ ِﺑ َﻬﺎ ﺃَ ْﻭ ﺁ َﺫاﻥ َﻳﺳْ َﻣﻌ َ‬ ‫َﻳﻌْ ِﻘﻠ ُ َ‬
‫ﻗﺻﺔ ﺳﻳﺩﻧﺎ ﻣﻭﺳﻰ ﻭﺃﻣﻪ‪ ،‬ﻓﻘﺩ ظﻬﺭﺕ ﻧﺑﻭءﺓ اﻟﻭﻟﺩ ﻣﻥ ﺑﻧﻰ ﺇﺳﺭاﺋﻳﻝ اﻟﺫﻯ ﻳﻬﺩﺩ ﻣُﻠﻙ ﻓﺭﻋﻭﻥ‪ ،‬ﻓﻛﺎﻥ‬
‫ﻓﺭﻋﻭﻥ ﻳﺑﻌﺙ ﺑﺟﻧﻭﺩﻩ ﻟﻘﺗﻝ ﻛﻝ ﺣﺎﻣﻝ ﻣﻥ ﺑﻧﻰ ﺇﺳﺭاﺋﻳﻝ‪ ،‬ﻓﺑﻌﺩ ﻭﻻﺩﺗﻪ ﻋﻠﻳﻪ اﻟﺳﻼﻡ ﺩﺧﻝ اﻟﺟﻧﻭﺩ ﻓﺟﺄﺓ‬
‫ﻓﺭﻣﺗﻪ ﺃﺧﺗﻪ ﻓﻰ اﻟﺗﻧﻭﺭ ﻭﻫﻭ اﻟﻔُﺭﻥ‪ ،‬ﻭﻟﻣﺎ ﺧﺭﺝ اﻟﺟﻧﻭﺩ ﻧظﺭﺕ ﺃﺧﺗﻪ ﻓﻰ اﻟﺗﻧﻭﺭ ﻓﻭﺟﺩﺗﻪ ﺟﺎﻟﺳﺎ ً ﻳﺭﺿﻊ‬
‫ﺇﺻﺑﻌﻪ‪ ،‬ﻭﻫﺫا ﻫﻭ اﻟﺧﺎﺭﺝ ﻋﻥ اﻟﻣﻌﻘﻭﻝ‪ ،‬ﻓﻘﺭﺭﺕ ﺣﻳﻧﻬﺎ ﺃﻣﻪ ﺃﻥ ﺗﻠﻘﻰ ﺑﻪ ﻓﻰ اﻟﻳﻡ ﻭﺇﻥ ﻛﺎﺩﺕ ﻟﺗﺑﺩﻯ ﺑﻪ‬
‫ﺎﺭ ًﻏﺎ﴾‪ 29‬اﻟﻘﺻص‪ ،‬ﺃﻯ ﺇﻧﻪ اﺳﺗﻘﺭ‪ ،‬ﻭﺃﺻﺑﺢ ﻓﺎﺭﻏﺎ ً‬ ‫ُ‬ ‫َ‬
‫ﻟﻭﻻ ﺃﻥ ﺭﺑﻁﻧﺎ ﻋﻠﻰ ﻗﻠﺑﻬﺎ ﴿ َﻭﺃﺻْ َﺑ َﺢ ﻓُ َﺅا ُﺩ ﺃ ِّﻡ ﻣُﻭ َﺳﻰ َﻓ ِ‬
‫ﻋﻥ ﻛﻝ ﺷﻰء ﺳﻭﻯ هللا ﻓﻘﺎﻝ ﻟﻬﺎ ﺗﻌﺎﻟﻰ ﴿ َﻭﺃَ ْﻭ َﺣ ْﻳ َﻧﺎ ﺇِﻟَﻰ ﺃ ُ ِّﻡ ﻣُﻭ َﺳﻰ ﺃَﻥْ ﺃَﺭْ ﺿِ ﻌِﻳ ِﻪ َﻓﺈِ َﺫا ِﺧ ْﻔ ِ‬
‫ﺕ َﻋﻠَ ْﻳ ِﻪ َﻓﺄ َ ْﻟﻘِﻳ ِﻪ ﻓِﻰ‬
‫ِﻳﻥ﴾‪ 1‬اﻟﻘﺻص‪ ،‬ﻭﻗﺎﻝ ﴿ﺃَ ِﻥ ا ْﻗ ِﺫﻓِﻳ ِﻪ ﻓِﻰ‬ ‫ْاﻟ َﻳ ِّﻡ َﻭ َﻻ َﺗ َﺧﺎﻓِﻰ َﻭ َﻻ َﺗﺣْ َزﻧِﻰ ﺇِ َّﻧﺎ َﺭاﺩﻭﻩُ ﺇِﻟَﻳْﻙِ َﻭ َﺟﺎﻋِ ﻠُﻭﻩُ ﻣ َِﻥ ْاﻟﻣُﺭْ َﺳﻠ َ‬
‫ﺕ َﻓﺎ ْﻗ ِﺫﻓِﻳ ِﻪ ﻓِﻰ ْاﻟ َﻳ ِّﻡ َﻓ ْﻠﻳ ُْﻠ ِﻘ ِﻪ ْاﻟ َﻳﻡ ِﺑﺎﻟﺳَّﺎﺣ ِِﻝ َﻳﺄْ ُﺧ ْﺫﻩُ َﻋ ُﺩﻭ ﻟِﻰ َﻭ َﻋ ُﺩﻭ ﻟَ ُﻪ﴾‪ 10‬ﻁﻪ‪ ،‬ﻭﻫﺫا ﻫﻭ اﻟﺧﺎﺭﺝ ﻋﻥ‬ ‫اﻟ َّﺗﺎﺑُﻭ ِ‬
‫اﻟﻣﻌﻘﻭﻝ ﻭﻫﻭ ﻣﺎ ﻳﺧﺗص ﺑﻪ اﻟﻔﺅاﺩ ﻭﻳﺗﻘﺑﻠﻪ‪ ،‬ﺛﻡ ﺑﻌﺩ اﻟﻔﺅاﺩ ﻳﺗﻁﻭﺭ اﻹﻳﻣﺎﻥ ﺇﻟﻰ اﻟﻠﺏ ﻭﻫﻭ ﻋﻘﻝ اﻟﺭﻭﺡ‪،‬‬
‫ﺏ﴾‪ 10‬ص‪ ،‬ﺛﻡ ﻳﺗﺭﻗﻰ ﻟﻳﺻﺑﺢ ﻋﻘﻝ اﻟﻌﻘﻝ‪ ،‬ﻭﻫﻭ اﻟﻌﻘﻝ اﻟﺫاﺗﻰ‪ ،‬ﻭﻫﻭ‬ ‫ﻓﻰ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﴿ َﻭﻟِ َﻳ َﺗ َﺫ َّﻛ َﺭ ﺃُﻭﻟُﻭ ْاﻷَ ْﻟ َﺑﺎ ِ‬
‫ﻣﺎ ﻳﺗﻔﻛﺭ ﻓﻰ هللا ﻭﻛﻝ ﻣﺎ ﺩﻭﻧﻪ ﻳﺗﻔﻛﺭ ﻓﻰ ﺁﻳﺎﺕ هللا‪ ،‬ﻭﺻﺎﺣﺏ اﻟﻌﻘﻝ اﻟﺫاﺗﻰ ﻳﺳﻣﻰ ﺑـ(ﺫﻯ اﻟﻧﻬﻰ)‪:‬‬
‫ﻭﻓﻳﻙ اﻧﻁﻭﻯ اﻟﻌﺎﻟﻡ اﻷﻛﺑﺭ‬
‫ﺃﺗﺣﺳﺏ ﺃﻧﻙ ﺟﺭﻡ ﺻﻐﻳﺭ‬
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 ‫ﻓﺎﺑﻥ ﺁﺩﻡ ﻫﻭ ﻣﺛﺎﻝ ﻣﺻﻐﺭ ﻟألﻛﻭاﻥ‪.‬‬

‫ﺃﻥ ﻳﻛﻭﻥ ﻟﻙ ﻋﻘﻝ ﻫﺫا ﺃﻣﺭ‪ ،‬ﻭﺃﻥ ﻳﻛﻭﻥ ﻫﺫا اﻟﻌﻘﻝ ﻣﺭﺑﻭﻁﺎ ً ﺑﻧﻭﺭ اﻟﻔﻬﻡ ﻫﺫا ﺃﻣﺭ ﺁﺧﺭ‪ ..‬ﻷﻥ اﻟﺟﻣﻳﻊ‬
‫ﻟﻛﻝ ﻧﻭﺭ اﻟﻔﻬﻡ‪ ،‬ﻭﻧﻭﺭ اﻟﻔﻬﻡ ﻻ ﻳﺗﺄﺗﻰ ﺇﻻ ﺑﻣﺩاﻭﻣﺔ اﻟﺫﻛﺭ‪ ،‬ﻭاﻟﻔﻛﺭ ﻳﺄﺗﻰ ﺑﻌﺩ اﻟﺫﻛﺭ‪.‬‬
‫ﻟﻬﻡ ﻋﻘﻝ ﻭﻟﻛﻥ ﻟﻳﺱ ٍ‬
‫ﻧﻠﻧﺎ ﻣﻧﺎﻧﺎ ﻭﻣﺎ ﻓﻭﻕ اﻟﻣﻧﻰ ﺩﺭﺭا‬

‫ﻣﺎزﻟﻧﺎ ﻧﻧﻬﻝ ﻣﻥ ﻧﺑﻊ ﻫﺩاﻳﺔ ﺃﻗﻭاﻡ ﺃﻓﻧﻭا ﺃﻋﻣﺎﺭﻫﻡ ﻓﻰ اﻟﺩﻋﻭﺓ اﻟﺧﺎﻟﺻﺔ ﺇﻟﻰ هللا ﻭﻫﺎ ﻫﻭ اﻹﻣﺎﻡ اﻟﺷﺎﻓﻌﻰ‬
‫ﻳﻘﻭﻝ‪ :‬ﻁﻠﺑﻧﺎ ﺗﺭﻙ اﻟﺫﻧﻭﺏ ﻓﻭﺟﺩﻧﺎﻫﺎ ﻓﻰ ﺻﻼﺓ اﻟﺿﺣﻰ‪ ،‬ﻭﻁﻠﺑﻧﺎ ﺿﻳﺎء اﻟﻘﺑﻭﺭ ﻓﻭﺟﺩﻧﺎﻫﺎ ﻓﻰ ﻗﺭاءﺓ‬
‫اﻟﻘﺭﺁﻥ‪ ،‬ﻭﻁﻠﺑﻧﺎ ﻋﺑﻭﺭ اﻟﺻﺭاﻁ ﻓﻭﺟﺩﻧﺎﻫﺎ ﻓﻰ اﻟﺻﻭﻡ ﻭاﻟﺻﺩﻗﺔ‪ ،‬ﻭﻁﻠﺑﻧﺎ ظﻝ اﻟﻌﺭش ﻓﻭﺟﺩﻧﺎﻫﺎ ﻓﻰ‬
‫اﻷﺧﻭﺓ اﻟﺻﺎﻟﺣﺔ‪ ،‬ﺃﻓﺎﺽ هللا ﻋﻠﻰ ﻗﻠﻭﺑﻛﻡ ﻧﻭﺭ اﻟﺭﺿﻭاﻥ ﻭﺃﺳﻣﺎﻋﻛﻡ ﻋﺫﻭﺑﺔ اﻟﻘﺭﺁﻥ‪.‬‬

‫ﻓﻼ ﺗﻛﻥ ﺑﻣﺎ ﻧﻠﺕ ﻣﻥ ﺩﻧﻳﺎﻙ ﻓﺭﺣﺎً‪ ،‬ﻭﻻ ﻟﻣﺎ ﻓﺎﺗﻙ ﻣﻧﻬﺎ ﺗﺭﺣﺎ ً ﻭﻻ ﺗﻛﻥ ﻣﻣﻥ ﻳﺭﺟﻭ اﻵﺧﺭﺓ ﺑﻐﻳﺭ ﻋﻣﻝ‪،‬‬
‫ﻭﻳﺅﺧﺭ اﻟﺗﻭﺑﺔ ﻟﻁﻭﻝ ﺃﻣﻝ‪ ،‬ﻓﻣﻥ ﺷﻐﻠﺗﻪ ﺩﻧﻳﺎﻩ ﺧﺳﺭ ﺁﺧﺭﺗﻪ‪.‬‬

‫ﻭﻣﻬﻣﺎ ﻛﺎﻧﺕ ظﺭﻭﻓﻙ اﻟﻘﺎﺣﻠﺔ ﺳﻳﻧﺑﺕ هللا ﻟﻙ ﻓﻳﻬﺎ اﻟﻔﺭﺝ‪ ،‬ﻓﺗﺄﻣﻝ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻰ ﻛﺗﺎﺑﻪ اﻟﻛﺭﻳﻡ‬
‫ﺕ﴾‪ 11‬ﺇﺑﺭاﻫﻳﻡ‪ ،‬ﻓﻛﺎﻧﺕ ﺗﻠﻙ اﻟﺩﻋﻭﺓ ﺭﻏﻡ ﺃﻧﻬﻡ ﺑﻭاﺩ ﻏﻳﺭ ﺫﻯ زﺭﻉ‪.‬‬ ‫﴿ َﻭاﺭْ ُز ْﻗ ُﻬ ْﻡ ﻣ َِﻥ َّ‬
‫اﻟﺛ َﻣ َﺭا ِ‬

‫ﻭﻋﻥ اﻟﺛﺑﺎﺕ ﻓﻰ اﻷﻣﺭ ﻓﺈﻧﻪ ﻻ ﻳﻛﻭﻥ ﺑﻛﺛﺭﺓ اﻻﺳﺗﻣﺎﻉ ﻟﻠﻣﻭاﻋظ ﻭﺇﻧﻣﺎ ﻳﻛﻭﻥ (ﺑﻔﻌﻝ) ﻫﺫﻩ اﻟﻣﻭاﻋظ‬
‫ﺎﻥ َﺧﻳْﺭً ا ﻟَ ُﻬ ْﻡ‬
‫ﻭﻥ ِﺑ ِﻪ ﻟَ َﻛ َ‬
‫ظ َ‬‫ﻭﺗﻁﺑﻳﻘﻬﺎ ﻓﻰ ﻭاﻗﻊ اﻟﺣﻳﺎﺓ‪ ...‬ﻓﺎﻧظﺭ ﺇﻟﻰ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ﴿ َﻭﻟَ ْﻭ ﺃَ َّﻧ ُﻬ ْﻡ َﻓ َﻌﻠُﻭا َﻣﺎ ﻳُﻭ َﻋ ُ‬
‫َﻭﺃَ َﺷ َّﺩ َﺗ ْﺛ ِﺑﻳ ًﺗﺎ﴾‪ 44‬اﻟﻧﺳﺎء‪.‬‬

‫ﻭﻗﻳﻝ ﻷﺣﺩ اﻟﻌﻠﻣﺎء‪ :‬ﻳﺎ ﺷﻳﺦ‪ ،‬ﻓﻼﻥ اﻧﺗﻛﺱ‪.‬‬

‫ﻗﺎﻝ اﻟﺷﻳﺦ‪ :‬ﻟﻌﻝ اﻧﺗﻛﺎﺳﺗﻪ ﻣﻥ ﺃﻣﺭﻳﻥ‪:‬‬

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 ‫اﻷﻭﻝ‪ :‬ﺇﻧﻣﺎ ﺃﻧﻪ ﻟﻡ ﻳﺳﺄﻝ هللا اﻟﺛﺑﺎﺕ‪ ،‬ﺃﻭ اﻟﺛﺎﻧﻰ‪ :‬ﺃﻧﻪ ﻟﻡ ﻳﺷﻛﺭ هللا ﻋﻠﻰ ﻧﻌﻣﺔ اﻻﺳﺗﻘﺎﻣﺔ‪.‬‬

‫ﻓﺣﻳﻥ اﺧﺗﺎﺭﻙ هللا ﻟﻁﺭﻳﻕ ﻫﺩاﻳﺗﻪ‪ ،‬ﻟﻳﺱ ﻷﻧﻙ ﻣﻣﻳز ﺃﻭ ﻟﻁﺎﻋ ٍﺔ ﻣﻧﻙ‪ ،‬ﺑﻝ ﻫﻰ ﺭﺣﻣﺔ ﻣﻧﻪ ﺷﻣﻠﺗﻙ‪ ،‬ﻗﺩ‬
‫ﻳﻧزﻋﻬﺎ ﻣﻧﻙ ﻓﻰ ﺃﻯ ﻟﺣظﺔ‪ ،‬ﻟﺫﻟﻙ ﻻ ﻳﻐﺗﺭ ﺃﺣﺩ ﺑﻌﻣﻠﻪ ﻭﻻ ﺑﻌﺑﺎﺩﺗﻪ‪ ،‬ﻭﻻ ﻳﻧظﺭ ﺑﺎﺳﺗﺻﻐﺎﺭ ﻟﻣﻥ ﺿ ّﻝ ﻋﻥ‬
‫ﺳﺑﻳﻠﻪ‪ ،‬ﻓﻠﻭﻻ ﺭﺣﻣﺔ هللا ﺑﻙ ﻟﻛﻧﺕ ﻣﻛﺎﻧﻪ‪.‬‬

‫ِﻳﻼ﴾‪ 10‬اﻹﺳﺭاء‪ ،‬ﻓﺈﻳﺎﻙ ﺃﻥ ﺗظﻥ ﺃﻥ اﻟﺛﺑﺎﺕ‬‫ﺕ َﺗﺭْ َﻛﻥُ ﺇِﻟَﻳ ِْﻬ ْﻡ َﺷ ْﻳ ًﺋﺎ َﻗﻠ ً‬ ‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ َﻭﻟَ ْﻭ َﻻ ﺃَﻥْ َﺛ َّﺑ ْﺗ َﻧﺎ َ‬
‫ﻙ ﻟَ َﻘ ْﺩ ﻛ ِْﺩ َ‬
‫ﻋﻠﻰ اﻻﺳﺗﻘﺎﻣﺔ ﺃﺣﺩ ﺇﻧﺟﺎزاﺗﻙ ﻭﺇﻧﻣﺎ ﺗﻭﻓﻳﻕ ﻣﻥ هللا‪ ،‬ﻧﺳﺄﻝ هللا ﺗﻌﺎﻟﻰ ﻟﻧﺎ ﻭﻟﻛﻡ اﻟﺛﺑﺎﺕ ﺣﺗﻰ اﻟﻣﻣﺎﺕ‪،‬‬
‫ﻭﻗﺎﻟﻭا ﺧﻣﺱ ﻣﺛﺑﺗﺎﺕ ﻓﻰ ﻋﺻﺭ اﻟﻔﺗﻥ‪:‬‬
‫ﻙ ﻟِ ُﻧ َﺛﺑ َ‬
‫ِّﺕ ِﺑ ِﻪ ﻓُ َﺅا َﺩ َﻙ﴾‪ 11‬اﻟﻔﺭﻗﺎﻥ‪.‬‬ ‫‪ .2‬اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ ﴿ َﻛ َﺫﻟِ َ‬

‫‪ .1‬ﻭﻗﺭاءﺓ اﻟﺳﻳﺭﺓ ﻭﻗﺻص اﻷﻧﺑﻳﺎء ﴿ َﻭ ُﻛ ًّﻼ َﻧﻘُص َﻋﻠَ ْﻳ َ‬

‫ﻙ ﻣِﻥْ ﺃَ ْﻧ َﺑﺎ ِء اﻟﺭﺳ ُِﻝ َﻣﺎ ُﻧ َﺛﺑ ُ‬
‫ِّﺕ ِﺑ ِﻪ ﻓُ َﺅا َﺩ َﻙ﴾‪ 219‬ﻫﻭﺩ‪.‬‬

‫ﺎﻥ َﺧﻳْﺭً ا ﻟَ ُﻬ ْﻡ َﻭﺃَ َﺷ َّﺩ َﺗ ْﺛ ِﺑﻳ ًﺗﺎ﴾‪ 44‬اﻟﻧﺳﺎء‪.‬‬

‫ﻭﻥ ِﺑ ِﻪ ﻟَ َﻛ َ‬
‫ظ َ‬‫‪ .1‬اﻟﻌﻣﻝ ﺑﺎﻟﻌﻠﻡ ﴿ َﻭﻟَ ْﻭ ﺃَ َّﻧ ُﻬ ْﻡ َﻓ َﻌﻠُﻭا َﻣﺎ ﻳُﻭ َﻋ ُ‬

‫‪ .0‬اﻟﺩﻋﺎء (ﻳﺎ ﻣﻘﻠﺏ اﻟﻘﻠﻭﺏ ﺛﺑﺕ ﻗﻠﺑﻰ ﻋﻠﻰ ﻁﺎﻋﺗﻙ)‪.‬‬

‫ُﻭﻥ َﺭ َّﺑ ُﻬ ْﻡ ِﺑ ْﺎﻟ َﻐ َﺩا ِﺓ َﻭ ْاﻟ َﻌﺷِ ﻰ ﻳ ُِﺭﻳ ُﺩ َ‬

‫ﻭﻥ َﻭﺟْ َﻬ ُﻪ‪19﴾...‬‬ ‫ﻙ َﻣ َﻊ اﻟَّﺫ َ‬
‫ِﻳﻥ َﻳ ْﺩﻋ َ‬ ‫‪ .1‬اﻟﺭﻓﻘﻪ اﻟﺻﺎﻟﺣﺔ ﴿ َﻭاﺻْ ِﺑﺭْ َﻧ ْﻔ َﺳ َ‬
‫اﻟﻛﻬﻑ‪.‬‬

‫ﻭﻣﻥ ﻭﺻﺎﻳﺎ ﺃﺣﺩ اﻟﻌﺎﺭﻓﻳﻥ ﻟﻛﻝ اﻟﻣﺭﻳﺩﻳﻥ ﻭاﻟﺳﺎﻟﻛﻳﻥ ﻓﻰ ﻁﺭﻳﻕ اﻟﻘﻭﻡ‪ ،‬ﻓﻰ ﻁﺭﻳﻕ اﻟﺗﺻﻭﻑ ﻭﺧﺎﺻﺔ‬
‫اﻟﻔﻘﺭاء‪ ،‬ﻭﻫﻰ ﻭﺻﻳﺔ ﻋظﻳﻣﺔ ﺗﻌﺩ ﺑﻣﺛﺎﺑﺔ اﻟﻌﻘﻳﺩﺓ ﻭاﻟﺩﺳﺗﻭﺭ ﻭاﻟﻣﻧﻬﺞ ﻟﻛﻝ ﺳﺎﻟﻙ ﻳﺭﺩ ﻁﺭﻳﻕ ﺃﻫﻝ هللا‪،‬‬
‫ﻓﻳﻧﺑﻐﻰ ﺃﻥ ﺗﻛﻭﻥ ﻣﺣﻔﻭظﺔ ﻟﺩﻯ ﻛﻝ ﻣﺭﻳﺩ ﻓﻰ ﻋﻘﻠﻪ ﻭﻗﻠﺑﻪ‪ ،‬ﻓﻬﻰ ﻛﺎﻟﻣﺷﻌﻝ ﻳﺿﻰء ﻟﻙ اﻟﻁﺭﻳﻕ ﻓﻰ ظﻠﻣﺔ‬
‫اﻟﻠﻳﻝ اﻟﺣﺎﻟﻙ ﻓﺎﺣﻔظﻬﺎ ﻭاﻋﻣﻝ ﺑﻬﺎ ﻭﻫﺫﻩ ﻫﻰ اﻟﻭﺻﻳﺔ‪:‬‬
‫‪ .2‬ﺃﻭﺻﻳﻙ ﺑﺗﻘﻭﻯ هللا‪ ،‬ﻭﺣﻔظ ﻁﺎﻋﺗﻪ‪ ،‬ﻭﻟزﻭﻡ ظﺎﻫﺭ اﻟﺷﺭﻳﻌﺔ‪ ،‬ﻭﺣﻔظ ﺣﺩﻭﺩﻩ‪.‬‬

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‫‪ .1‬ﻭﺇﻥ ﻁﺭﻳﻘﺗﻧﺎ ﻫﺫﻩ ﻣﺑﻧﻳﺔ ﻋﻠﻰ‪ :‬ﺳﻼﻣﺔ اﻟﺻﺩﺭ‪ ،‬ﻭﺳﻣﺎﺣﺔ اﻟﻧﻔﺱ‪ ،‬ﻭﺑﺷﺎﺷﺔ اﻟﻭﺟﻪ‪ ،‬ﻭﺑﺫﻝ اﻟﻧﺩﻯ‪ ،‬ﻭﻛﻑ‬
‫اﻷﺫﻯ‪ ،‬ﻭاﻟﺻﻔﺢ ﻋﻥ ﻋﺛﺭاﺕ اﻹﺧﻭاﻥ‪.‬‬

‫‪ .1‬ﻭﺃﻭﺻﻳﻙ ﺑﺎﻟﻔﻘﺭ ﻫﻭ‪ :‬ﺣﻔظ ﺣﺭﻣﺎﺕ اﻟﻣﺷﺎﻳﺦ‪ ،‬ﻭﺣﺳﻥ اﻟﻌﺷﺭﺓ ﻣﻊ اﻹﺧﻭاﻥ‪ ،‬ﻭاﻟﻧﺻﻳﺣﺔ ﻟألﺻﺎﻏﺭ‪،‬‬
‫ﻭاﻟﺷﻔﻘﺔ ﻋﻠﻰ اﻷﻛﺎﺑﺭ‪ ،‬ﻭﺗﺭﻙ اﻟﺧﺻﻭﻣﺔ ﻣﻊ اﻟﻧﺎﺱ‪ ،‬ﻭﻣﻼزﻣﺔ اﻹﻳﺛﺎﺭ‪ ،‬ﻭﻣﺟﺎﻧﺑﺔ اﻻﺩﺧﺎﺭ ﻭﺗﺭﻙ اﻟﺻﺣﺑﺔ‬
‫ﻣﻊ ﻣﻥ ﻟﻳﺱ ﻣﻧﻬﻡ ﻭﻣﻥ ﻁﺑﻘﺗﻬﻡ‪ ،‬ﻭاﻟﻣﻌﺎﻭﻧﺔ ﻓﻰ ﺃﻣﺭ اﻟﺩﻳﻥ ﻭاﻟﺩﻧﻳﺎ ﻭﺣﻘﻳﻘﺔ اﻟﻔﻘﺭ ﺃﻥ ﻻ ﺗﻔﺗﻘﺭ ﺇﻟﻰ ﻣﻥ ﻫﻭ‬
‫ﻣﺛﻠﻙ ﻭﺣﻘﻳﻘﺔ اﻟﻐﻧﻰ ﺃﻥ ﺗﺳﺗﻐﻧﻰ ﻋﻣﻥ ﻫﻭ ﻣﺛﻠﻙ‪.‬‬

‫‪ .0‬ﻭﺃﻥ اﻟﺗﺻﻭﻑ ﻣﺎ ﻫﻭ ﻣﺄﺧﻭﺫ ﻋﻥ اﻟﻘﻳﻝ ﻭاﻟﻘﺎﻝ‪ ،‬ﺑﻝ ﻫﻭ ﻣﺄﺧﻭﺫ ﻣﻥ ﺗﺭﻙ اﻟﺩﻧﻳﺎ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻭﻗﻁﻊ‬
‫اﻟﻣﺄﻟﻭﻓﺎﺕ ﻭاﻟﻣﺳﺗﺣﺑﺎﺕ‪ ،‬ﻭﻣﺧﺎﻟﻔﺔ اﻟﻧﻔﺱ ﻭاﻟﻬﻭﻯ‪ ،‬ﻭﺗﺭﻙ اﻻﺧﺗﻳﺎﺭاﺕ ﻭاﻹﺭاﺩاﺕ ﻭاﻟﺷﻬﻭاﺕ‪ ،‬ﻭﻣﻘﺎﺳﺎﺕ‬
‫اﻟﺟﻭﻉ ﻭاﻟﺳﻬﺭ‪ ،‬ﻭﻣﻼزﻣﺔ اﻟﺧﻠﻭﺓ ﻭاﻟﻌزﻟﺔ ﺃﻯ اﻟﻣﺭاﻗﺑﺔ‪.‬‬

‫‪ .1‬ﻭﺃﻭﺻﻳﻙ ﺇﺫا ﺭﺃﻳﺕ اﻟﻔﻘﻳﺭ ﺃﻥ ﻻ ﺗﺑﺗﺩﺋﻪ ﺑﺎﻟﻌﻠﻡ ﺑﻝ اﺑﺗﺩﺋﻪ ﺑﺎﻟﺣﻠﻡ ﻭاﻟﺭﻓﻕ ﻓﺈﻥ اﻟﻌﻠﻡ ﻳﻭﺣﺷﻪ ﻭاﻟﺭﻓﻕ‬
‫ﻳﺅﻧﺳﻪ‪.‬‬

‫‪ .4‬ﻭﺃﻥ اﻟﺗﺻﻭﻑ ﻣﺑﻧﻰ ﻋﻠﻰ ﻋﺩﺓ ﺧﺻﺎﻝ‪:‬‬

‫‪ ‬اﻷﻭﻟﻰ‪ :‬اﻟﺳﺧﺎء ﻭﻫﻰ ﻟﺳﻳﺩﻧﺎ ﺇﺑﺭاﻫﻳﻡ ‪.‬‬

‫‪ ‬اﻟﺛﺎﻧﻳـﺔ‪ :‬اﻟﺭﺿـﺎ ﻭﻫﻰ ﻟﺳــــﻳﺩﻧﺎ ﺇﺳﺣﺎﻕ ‪.‬‬

‫‪ ‬اﻟﺛﺎﻟﺛـﺔ‪ :‬اﻟﺻـﺑﺭ ﻭﻫﻰ ﻟﺳــــــــﻳﺩﻧﺎ ﺃﻳـــﻭﺏ ‪.‬‬

‫‪ ‬اﻟﺭاﺑﻌـﺔ‪ :‬اﻹﺷﺎﺭﺓ ﻭﻫﻰ ﻟﺳــــــﻳﺩﻧﺎ زﻛـــﺭﻳﺎ ‪.‬‬

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 ‫‪ ‬اﻟﺧﺎﻣﺳﺔ‪ :‬اﻟﻐﺭﺑﺔ ﻭﻫﻰ ﻟﺳــــــــــــــﻳﺩﻧﺎ ﻳﺣﻳــﻰ ‪.‬‬

‫‪ ‬اﻟﺳﺎﺩﺳﺔ‪ :‬اﻟﻔﻘﺭ ﻭﻫﻰ ﻟﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ (ﻭﻫﻰ اﻻﻓﺗﻘﺎﺭ ﺇﻟﻰ هللا)‪.‬‬

‫‪ .1‬ﻭﺃﻭﺻﻳﻙ ﺃﻥ ﻻ ﺗﺻﺣﺏ اﻷﻏﻧﻳﺎء ﺇﻻ ﻟﻠﺗﻌزز‪ ،‬ﻭاﻟﻔﻘﺭاء ﺇﻻ ﻟﻠﺗﺫﻟﻝ‪ ،‬ﻭﻋﻠﻳﻙ ﺑﺎﻹﺧﻼص ﻭﻫﻭ ﻧﺳﻳﺎﻥ‬
‫ﺭﺅﻳﺔ اﻟﺧﻠﻕ ﻭﺩﻭاﻡ ﺭﺅﻳﺔ اﻟﺧﺎﻟﻕ‪ ،‬ﻭﻻ ﺗﺗﻬﻡ هللا ﻋز ﻭﺟﻝ ﻓﻰ اﻷﻣﻭﺭ‪ ،‬ﻭاﺳﻛﻥ ﺇﻟﻳﻪ ﻓﻰ ﻛﻝ ﺣﺎﻝ‪ ،‬ﻭﻻ‬
‫ﺗﺿﻳّﻊ ﺣﻘﻭﻕ ﺃﺧﻳﻙ اﺗﻛﺎﻻً ﻟﻣﺎ ﺑﻳﻧﻙ ﻭﺑﻳﻧﻪ ﻣﻥ اﻟﻣﻭﺩﺓ ﻭاﻟﺻﺩاﻗﺔ ﻓﺈﻥ هللا ﻋز ﻭﺟﻝ ﻓﺭﺽ ﻟﻛﻝ ﻣﺅﻣﻥ‬
‫ﺣﻘﻭﻗﺎ ً ﻋﻠﻳﻙ‪ ،‬ﻓﺄﻗﻝ اﻟﺣﺎﻝ ﻫﻧﺎ اﻟﺩﻋﺎء ﻟﻬﻡ ﻭﺧﺩﻣﺔ اﻟﻔﻘﺭاء ﻻزﻣﺔ ﻋﻠﻰ ﻁﺎﻟ ٍ‬
‫ﺏ ﺑﺎﻟﻧﻔﺱ ﻭاﻟﻣﺎﻝ‪.‬‬

‫‪ .9‬ﻭاﻟزﻡ ﻧﻔﺳﻙ ﺑﺛﻼﺛﺔ ﺃﺷﻳﺎء‪ :‬ﺑﺎﻟﺗﻭاﺿﻊ هلل ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﺑﺣﺳﻥ اﻷﺩﺏ ﻣﻊ اﻟﺧﻠﻕ ﻛﻠﻬﻡ ﻭﺑﺳﺧﺎء‬
‫اﻟﻧﻔﺱ‪.‬‬

‫‪ .0‬ﻭﺃﻣِﺕ ﻧﻔﺳﻙ ﺣﺗﻰ ﺗﺣﻳﺎ‪ ،‬ﻭﺇﻥ ﺃﻗﺭﺏ اﻟﺧﻠﻕ ﺇﻟﻰ هللا ﺃﻭﺳﻌﻬﻡ ﺻﺩﺭاً ﻭﺃﺣﺳﻧﻬﻡ ﺧﻠﻘﺎً‪ ،‬ﻭﺇﻥ ﺃﻓﺿﻝ‬
‫اﻷﻋﻣﺎﻝ ﻣﺧﺎﻟﻔﺔ اﻟﻧﻔﺱ ﻭاﻟﻬﻭﻯ ﻭﺩﻭاﻡ اﻟﺗﻭﺟﻪ ﺇﻟﻰ هللا ﺳﺑﺣﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭاﻹﻋﺭاﺽ ﻋﻣﻥ ﺳﻭاﻩ‪.‬‬

‫‪ .29‬ﻭﺣﺳﺑﻙ ﻣﻥ اﻟﺩﻧﻳﺎ ﺷﻳﺋﺎﻥ‪ :‬ﺃﻭﻻً ﺻﺣﺑﺔ ﻓﻘﻳﺭ ﻋﺎﺭﻑ‪ ،‬ﺛﺎﻧﻳﺎ ً ﺧﺩﻣﺔ ﻭﻟﻰ ﻛﺎﻣﻝ‪.‬‬

‫‪ .22‬ﻭاﻋﻠﻡ ﺃﻥ اﻟﻔﻘﻳﺭ ﻫﻭ اﻟﺫﻯ ﻻ ﻳﺳﺗﻔﺗﻰ ﺑﺷﻰء ﻣﻥ ﺩﻭﻥ هللا ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻁﺭﻳﻘﻪ ﺟﺩ ﻛﻠﻪ ﻓﻼ ﻳﺧﺎﻟﻁﻪ‬
‫ﺑﺷﻰء ﻣﻥ اﻟﻬزﻝ‪.‬‬

‫‪ .21‬ﻭﺟﺎﻧﺏ ﺃﻫﻝ اﻟﺑﺩﻉ ‪-‬ﻭاﻟﻌﻳﺎﺫ ﺑﺎهلل‪ -‬ﻓﻼ ﺗﻧظﺭ ﺇﻟﻳﻬﻡ ﺟﻣﻠﺔ‪.‬‬

‫‪ .21‬ﻭﻋﻠﻳﻙ ﺑﺗﺭﻙ اﻻﺧﺗﻳﺎﺭ ﻭﻣﻼزﻣﺔ اﻟﺗﺳﻠﻳﻡ ﻭﺗﻔﻭﻳﺽ اﻷﻣﺭ ﻛﻠﻪ هلل‪.‬‬

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‫ﻭﻁﻳﺏ اﻟﺻﺣﺑﺔ ﻫﻡ ﻣﻥ ﺇﺫا ﻏﺑﺕ ﻋﻧﻬﻡ ﻓﻘﺩﻭﻙ‪ ،‬ﻭﺇﺫا ﻏﻔﻠﺕ ﻧﺑّﻬﻭﻙ‪ ،‬ﻭﺇﺫا ﺩﻋﻭا ﻷﻧﻔﺳﻬﻡ ﻟﻡ ﻳﻧﺳﻭﻙ‪،‬‬
‫ﻫﻡ ﻛﺎﻟﻧﺟﻭﻡ ﺇﺫا ﺿﻠﺕ ﺳﻔﻳﻧﺗﻙ ﻓﻰ ﺑﺣﺭ اﻟﺣﻳﺎﺓ ﺃﺭﺷﺩﻭﻙ‪ ،‬ﻭﻏﺩاً ﺗﺣﺕ ﻋﺭش اﻟﺭﺣﻣﻥ ﻳﻧﺗظﺭﻭﻙ‪ ،‬ﺃﻻ‬
‫ﻳﻛﻔﻰ ﺃﻧﻬﻡ ﻓﻰ هللا ﺃﺣﺑﻭﻙ‪.‬‬

‫ﻣﻣﺎ ﺗﻌﻠﻣﻧﺎﻩ ﻣﻥ ﺳﻭﺭ اﻟﻘﺭﺁﻥ اﻟﻛﺭﻳﻡ ﺳﻭﺭﺓ "اﻟﺗﻔﺎﺅﻝ ﻭاﻟﺗﺛﺑﻳﺕ" اﻟﻛﺛﻳﺭﻳﻥ ﻣﻧﺎ ﻻ ﻳﻌﻠﻣﻭﻧﻬﺎ ﺇﻧﻬﺎ ﺳﻭﺭﺓ‬
‫اﻟﻁﻼﻕ‪ ،‬ﻭﻫﻝ ﺗﻌﻠﻡ ﻟﻣﺎﺫا ﺳُﻣﻳﺕ ﻛﺫﻟﻙ؟‬

‫ﻷﻧﻬﺎ ﺣُﺷﺩﺕ ﺑﻌﺩﺩ ﻣﻥ اﻟﺟُﻣﻝ اﻟﺗﻰ ﺗﻔﺗﺢ ﻟﻛﻝ ﻣﻐﻣﻭﻡ ﻭﻣﻬﻣﻭﻡ ﺁﻓﺎﻕ اﻷﻣﻝ ﻋﻠﻰ اﻟﺭﻏﻡ ﻣﻥ ﻗﺻﺭﻫﺎ‪.‬‬

‫ﺇﺫا ﻣﺭّﺕ ﺣﻳﺎﺗﻧﺎ ﺑزﻭاﺝ ﻓﺎﺷﻝ ﺃﻭ ﻣﺭﺽ ﺃﻭ ﺻﺭاﻉ ﻧﻔﺳﻰ ﺃﻭ ﺧﺳﺎﺭﺓ ﻣﺎﻟﻳﺔ‪ ،‬ﻓﺎﻋﺭﺽ ﺣﺎﻟﻙ ﻋﻠﻰ‬
‫ﺁﻳﺎﺕ ﺳﻭﺭﺓ "اﻟﺗﻔﺎﺅﻝ ﻭاﻟﺗﺛﺑﺕ"‪.‬‬
‫ﻙ ﺃَﻣْﺭً ا﴾‪ 2‬اﻟﻁﻼﻕ‪ ،‬اﺟﻌﻠﻬﺎ ﺷﻌﺎﺭﻙ‪ ،‬ﻭﺗﺫﻛﺭﻫﺎ‬
‫ِﺙ َﺑﻌْ َﺩ َﺫﻟِ َ‬ ‫ﺑﺩءاً ﺑﺎﻵﻳﺔ اﻷﻭﻟﻰ ﴿ َﻻ َﺗ ْﺩ ِﺭﻯ ﻟَ َﻌ َّﻝ َّ َ‬
‫هللا ﻳُﺣْ ﺩ ُ‬
‫ﻛﻠﻣﺎ ﺑُﻠﻳﺕ ﺑﻣﺎ ﻳﻐﻣﻙ‪.‬‬

‫ﺛﻡ اﻵﻳﺎﺕ اﻟﺗﻰ ﺑﻌﺩﻫﺎ ﴿ َﻭ َﻣﻥْ َﻳ َّﺗ ِﻕ َّ َ‬

‫هللا َﻳﺟْ َﻌ ْﻝ َﻟ ُﻪ َﻣ ْﺧ َﺭﺟً ﺎ﴾‪ 1‬اﻟﻁﻼﻕ‪ ،‬ﺃﺿﺎﻗﺕ ﻋﻠﻳﻙ اﻟﺩﻧﻳﺎ ﺣﺗﻰ ﻛﺩﺕ‬
‫ﺗﺟزﻡ ﺃﻧﻙ ﻟﻥ ﺗﺳﻌﺩ ﺑﺣﻳﺎﺗﻙ ﻣ ّﺭﺓ ﺃﺧﺭﻯ؟ ﻣﻥ ﺟﻌﻝ ﻟﻙ ﻣﺩﺧﻼً ﺇﻟﻰ ﻫﺫا اﻟﺑﻼء ﻳﺟﻌﻝ ﻟﻙ ‪-‬ﻳﻘﻳﻧﺎ ً‪ -‬ﻣﺧﺭﺟﺎ ً‬
‫ْﺙ َﻻ َﻳﺣْ َﺗﺳِ ﺏُ ﴾‪ 1‬اﻟﻁﻼﻕ‪ ،‬ﻟﻳﺱ اﻟﺭزﻕ ﻣﺎﻻً ﻓﻘﻁ‪ ،‬ﺑﻝ ﺷﻔﺎ ًء ﻳُﺫﻫﺏ‬ ‫ﻣﻧﻪ‪ ،‬ﺇﻥ اﺗﻘﻳﺗﻪ ﴿ َﻭ َﻳﺭْ ُز ْﻗ ُﻪ ﻣِﻥْ َﺣﻳ ُ‬
‫ﻣﺭﺿﻙ‪ ،‬ﻁﻣﺄﻧﻳﻧﺔ ُﺗﺫﻫﺏ ﺿﻳﻕ ﺻﺩﺭﻙ‪ ،‬ﺷﺭﻳﻛﺎ ً ﺻﺎﻟﺣﺎ ً ﻳُﻧﺳﻳﻙ ﺷﻘﺎءﻙ اﻷﻭﻝ‪.‬‬

‫هللا َﻓﻬ َُﻭ َﺣﺳْ ُﺑ ُﻪ﴾‪ 1‬اﻟﻁﻼﻕ‪ ،‬ﺃﻯ ﻣﺗﻭﻟﻰ ﺟﻣﻳﻊ ﺃﻣﺭﻙ‪ ،‬ﻭﻛﺎﻓﻳﻙ ﻣﺎ ﺃﻫﻣﻙ‪ ،‬ﻓﻘﻁ ﺗﻭﻛﻝ‬ ‫﴿ َﻭ َﻣﻥْ َﻳ َﺗ َﻭ َّﻛ ْﻝ َﻋ َﻠﻰ َّ ِ‬
‫هللا َﺑﺎﻟِ ُﻎ ﺃَﻣ ِْﺭ ِﻩ َﻗ ْﺩ َﺟ َﻌ َﻝ َّ‬
‫هللا ُ ﻟِ ُﻛ ِّﻝ َﺷﻰْ ٍء‬ ‫ﺗﻧﺱ ﴿ﺇِﻥَّ َّ َ‬
‫ﻋﻠﻳﻪ‪ ،‬ﻭاﺗﺭﻙ ﻟﻪ ﺗﺩﺑﻳﺭ ﺧﻼﺻﻙ ﻣﻥ ﻫﺫﻩ اﻟﻛﺭﺑﺔ‪ ،‬ﻟﻛﻥ ﻻ َ‬
‫ﺕ ﻻ ﻣﺣﺎﻝ‪.‬‬ ‫َﻗ ْﺩﺭً ا﴾‪ 1‬اﻟﻁﻼﻕ‪ ،‬ﻓﻼ ﺗﺳﺗﻌﺟﻝ‪ ،‬ﻭﻻ ﺗﻳﺄﺱ‪ ،‬ﻭﻣﻬﻣﺎ ﺃظﻠﻡ اﻟﻠﻳﻝ ﻓﺿﻭء اﻟﺻﺑﺢ ﺁ ٍ‬

‫هللا َﻳﺟْ َﻌ ْﻝ ﻟَ ُﻪ ﻣِﻥْ ﺃَﻣ ِْﺭ ِﻩ ﻳُﺳْ ﺭً ا﴾‪ 0‬اﻟﻁﻼﻕ‪ُ ،‬ﻳ َﻳﺳِّﺭ ﻟﻙ ﻣﺎ ﻳُﺻﺑّﺭ ﻧﻔﺳﻙ‪ُ ،‬ﻳ َﻳﺳِّﺭ ﻟﻙ ﻣﺎ ﻳُﺛﺑّﺕ‬
‫﴿ َﻭ َﻣﻥْ َﻳ َّﺗ ِﻕ َّ َ‬
‫ﻋﻘﻠﻙ‪ُ ،‬ﻳ َﻳﺳِّﺭ ﻟﻙ ﻣﺎ ﻳﺷﺭﺡ ﺻﺩﺭﻙ‪ُ ،‬ﻳ َﻳﺳِّﺭ ﻟﻙ ﻣﺎ ﻳُﻧﻬﻰ ﻛﺭﺑﻙ‪.‬‬

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‫هللا ُﻳ َﻛ ِّﻔﺭْ َﻋ ْﻧ ُﻪ َﺳ ِّﻳ َﺋﺎ ِﺗ ِﻪ َﻭﻳُﻌْ ظِ ْﻡ ﻟَ ُﻪ ﺃَﺟْ ﺭً ا﴾‪ 1‬اﻟﻁﻼﻕ‪ ،‬ﻭﻣﺎ ﻫﺫا اﻟﺑﻼء ‪-‬ﺇﻥ اﺣﺗﺳﺑﺗﻪ‪ -‬ﺇﻻ ﺗﻛﻔﻳﺭ‬
‫﴿ َﻭ َﻣﻥْ َﻳ َّﺗ ِﻕ َّ َ‬
‫ﻟﺳﻳﺋﺎﺗﻙ ﻭﺭﻓﻌﺔ ﻓﻰ ﺩﺭﺟﺎﺗﻙ‪ ،‬ﻭﺣﺳﺑﻙ ﺑﻬﺫا ﻣﻐﻧﻣﺎ ً ﻭﺳﻁ ﻛﻝ ﺫﻟﻙ اﻟﺿﻳﻕ ﻭاﻟﻬﻡ ﻭاﻷﻟﻡ‪ .‬اﺗﻕ هللا‪ ،‬اﺗﻕ‬
‫هللا‪ ،‬اﺗﻕ هللا‪.‬‬

‫ﺳﻣﺔ ﴿ َﺳ َﻳﺟْ َﻌ ُﻝ َّ‬

‫هللاُ َﺑﻌْ َﺩ ﻋُﺳْ ٍﺭ ﻳُﺳْ ﺭً ا﴾‪ 1‬اﻟﻁﻼﻕ‪ ،‬ﻓﻬﻝ ﻳﺑﻘﻰ ﻓﻰ‬ ‫ﻗﺎﻁﻌﺔ ﺣﺎ ً‬
‫ً‬ ‫ﺛﻡ ﺗﺄﺗﻰ ﺧﺎﺗﻣﺔ ﺁﻳﺎﺕ اﻟﺗﻔﺎﺅﻝ‬
‫ﻧﻔﺳﻙ ‪-‬ﺃﻳﻬﺎ اﻟﻣﻛﺭﻭﺏ‪ -‬ﺷﻰء ﻣﻥ اﻟﺷﻙ ﻭاﻟﺗﺷﺎﺅﻡ ﺑﻌﺩ ﻛﻝ ﻫﺫا؟!‬
‫ﻧﻠﻧﺎ ﻣﻧﺎﻧﺎ ﻭﻣﺎ ﻓﻭﻕ اﻟﻣﻧﻰ ﺩﺭﺭا‬

‫ﺕ‬ ‫اﺕ َﻭ ْاﻷَﺭْ ﺽُ ﺃُﻋِ َّﺩ ْ‬ ‫ﺿ َﻬﺎ اﻟ َّﺳ َﻣ َﻭ ُ‬‫ﺎﺭﻋُﻭا ﺇِﻟَﻰ َﻣ ْﻐﻔ َِﺭ ٍﺓ ﻣِﻥْ َﺭ ِّﺑ ُﻛ ْﻡ َﻭ َﺟ َّﻧ ٍﺔ َﻋﺭْ ُ‬ ‫ﻳﻘﻭﻝ اﻟﻣﻭﻟﻰ اﻟﻛﺭﻳﻡ ﴿ َﻭ َﺳ ِ‬
‫ِﻳﻥ﴾‪ 211‬ﺁﻝ ﻋﻣﺭاﻥ‪ ،‬ﻓﺎﻟﻣﺑﺎﺩﺭﺓ ﺇﻟﻰ ﻣﻐﻔﺭﺓ ﻣﻥ اﻟﺭﺏ ﻭاﻟﺗﻭﺑﺔ ﻭاﻹﺧﻼص ﻭﺳﺎﺋﺭ اﻟﻁﺎﻋﺎﺕ‪ ،‬ﺃﻣﺭﻧﺎ‬ ‫ﻟ ِْﻠ ُﻣ َّﺗﻘ َ‬
‫ﻣﻧﺎﺣﻰ ﺷﺗﻰ ﺃﻣﺭ ﻏﻳﺭ‬ ‫ٍ‬ ‫اﻟﺣﻕ ﻓﻳﻬﺎ ﺑﺎﻟﻣﺳﺎﺭﻋﺔ‪ ،‬ﻋﻠﻰ ﻏﻳﺭ اﻟﺣﺎﻝ ﻓﻰ ﻫﺫﻩ اﻟﺩﻧﻳﺎ‪ ،‬ﻓﻧﺟﺩ ﺃﻥ اﻟﺳﺭﻋﺔ ﻓﻰ‬
‫ﻣﻁﻠﻭﺏ ﻭﻳﺣﺫﺭ ﻣﻧﻪ‪ ،‬ﻛﺎﻟﺳﻳﺭ ﻓﻰ اﻟﻁﺭﻳﻕ ﺗﺟﺩ ﻣﻥ ﻳﺣﺫﺭﻙ ﺑﻌﺩﻡ اﻟﺳﻳﺭ ﺑﺳﺭﻋﺔ ﺣﺭﺻﺎ ً ﻋﻠﻰ ﺳﻼﻣﺗﻙ‬
‫ﻭﺳﻼﻣﺔ اﻵﺧﺭﻳﻥ‪ ،‬ﺃﻣﺎ ﺇﺫا ﺗﻌﻠﻕ اﻷﻣﺭ ﺑﻁﺎﻋﺔ ﻣﻥ اﻟﻁﺎﻋﺎﺕ‪ ،‬ﺃﻭ ﻗﺭﺑﺔ ﻣﻥ اﻟﻘﺭﺑﺎﺕ‪ ،‬ﺃﻭ اﻟﺭﺟﻭﻉ ﺇﻟﻰ هللا‬
‫ﺑﺗﻭﺑﺔ ﺧﺎﻟﺻﺔ‪ ،‬ﻓﻧﺟﺩ اﻟﺣﻕ ﻁﻠﺏ ِﻣ َّﻧﺎ اﻟﻣﺳﺎﺭﻋﺔ‪ ،‬ﻓﻁﺭﻳﻕ اﻟﻬﺩاﻳﺔ ﻻ ﻳﻧﺗظﺭ اﻟﻣﺗﺭاﺧﻰ‪ ،‬ﻭاﻹﺳﺭاﻉ ﺇﻟﻳﻪ‬
‫ﻫﻭ اﻟﺳﺑﻳﻝ‪ ،‬ﻭﻋﻠﻰ ﻗﺩﺭ اﻹﺳﺭاﻉ ﻳﻛﻭﻥ اﻻﺟﺗﻬﺎﺩ‪ ،‬ﻭﻣﻧﺗﻬﻰ ﻫﺫا اﻻﺟﺗﻬﺎﺩ ﻫﻭ اﻟﺟﻧﺔ ﺑﺈﺫﻥ هللا ﻭﺁﺧﺭ ﻫﺫا‬
‫هللا ُ ُﺛ َّﻡ اﺳْ َﺗ َﻘﺎﻣُﻭا َﺗ َﺗ َﻧ َّز ُﻝ‬
‫ِﻳﻥ َﻗﺎﻟُﻭا َﺭﺑ َﻧﺎ َّ‬
‫اﻟﺳﺑﻳﻝ ﻫﻭ ﻧﻭاﻝ اﻟﻣﻧﻰ ﺑﻠﺫﻳﺫ اﻟﺧﻁﺎﺏ ﻳﺎ ﻋﺑﺎﺩﻯ ﻻ ﺗﺧﺎﻓﻭا ﴿ﺇِﻥَّ اﻟَّﺫ َ‬
‫ﻭﻥ﴾‪ 19‬ﻓﺻﻠﺕ‪.‬‬ ‫َﻋﻠَﻳ ِْﻬ ُﻡ ْاﻟ َﻣ َﻼ ِﺋ َﻛ ُﺔ ﺃَ َّﻻ َﺗ َﺧﺎﻓُﻭا َﻭ َﻻ َﺗﺣْ َز ُﻧﻭا َﻭﺃَﺑْﺷِ ﺭُﻭا ِﺑ ْﺎﻟ َﺟ َّﻧ ِﺔ اﻟَّﺗِﻰ ُﻛ ْﻧ ُﺗ ْﻡ ُﺗﻭ َﻋ ُﺩ َ‬
‫َﻳﺎ ﻋِ َﺑﺎﺩِﻯ َﻻ َﺗ َﺧﺎﻓﻭُ ا َﺫا ﺃَ َﻣﺎﻧِﻰ‬
‫َﻣﺎ َﺳﻣِﻌْ َﻧﺎ ﻣ ِْﺛ َﻝ َﻫ َﺫا َﻳ ْﻭ َﻡ َﻧﺎﺩَﻯ‬

‫ﻭﻧﺣﻣﺩ هللا ﺇﺫ ﻫﺩاﻧﺎ ﺑﻐﺭﺑﺎء اﻟﺷﺭﻕ‪ ،‬ﻣﻥ ﺑﻬﻡ اﺳﺗﺑﺎﻥ اﻟﺣﻕ‪ ،‬ﻓﻛﺎﻧﻭا ﻫﺩاﺓ ﻣﻬﺩﻳﻳﻥ ﻭﺃﺋﻣﺔ ﺭاﺷﺩﻳﻥ‬
‫اﻟز َﻛﺎ ِﺓ َﻭ َﻛﺎ ُﻧﻭا ﻟَ َﻧﺎ‬ ‫ﻭﻥ ِﺑﺄَﻣ ِْﺭ َﻧﺎ َﻭﺃَ ْﻭ َﺣ ْﻳ َﻧﺎ ﺇِﻟَﻳ ِْﻬ ْﻡ ﻓِﻌْ َﻝ ْاﻟ َﺧﻳ َْﺭا ِ‬
‫ﺕ َﻭﺇِ َﻗﺎ َﻡ اﻟﺻ ََّﻼ ِﺓ َﻭﺇِﻳ َﺗﺎ َء َّ‬ ‫﴿ َﻭ َﺟ َﻌ ْﻠ َﻧﺎ ُﻫ ْﻡ ﺃَ ِﺋﻣ ًَّﺔ َﻳ ْﻬ ُﺩ َ‬
‫ِﻳﻥ﴾‪ 11‬اﻷﻧﺑﻳﺎء‪ ،‬ﻣﻧﻬﻡ ﺳﺧﻰ اﻟﻛﻑ‪ ..‬ﺣﺑﻳﺏ هللا‪ ..‬ﻏﻳﺎﺙ اﻟﻣﻌﻧﻰ‪ ..‬ﺻﺎﺣﺏ اﻟﺭﺣﻳﻕ اﻟﻣﺧﺗﻭﻡ‪ ..‬ﻋﺫﺏ‬ ‫َﻋ ِﺎﺑﺩ َ‬
‫اﻟﺷﺭاﺏ اﻟﺫﻯ ﻟﻡ ﺗﺷﻬﺩ اﻟﺩﻧﻳﺎ ﻣﺛﺎﻟﻪ‪ ،‬ﺷﻳﺧﻧﺎ ﻭﺇﻣﺎﻣﻧﺎ اﻹﻣﺎﻡ ﻓﺧﺭ اﻟﺩﻳﻥ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ اﻟﺫﻯ ﺗﺣﺩﺙ‬
‫ﻋﻥ ﻧﻔﺳﻪ ﻗﺎﺋﻼ‪:‬‬

‫هللا َﻭ ْ ِ‬
‫اﻹﺳْ َﻼ َﻡ ﺩِﻳ َﻧﺎ‬ ‫ﻳﺕ َ‬ ‫َﺭﺿِ ُ‬
‫هللا ْاﻟ َﻛ ِﺭ ِﻳﻡ َﻳ ُﻛﻭﻥُ َﻗﺻْ ﺩِﻯ‬
‫َﻋﻠَﻰ ِ‬

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 ‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً‪:‬‬

‫ِﻳﻥ َﻣ َﺷ ِ‬
‫ﺎﺭﺏُ‬ ‫َﻭ ِﻫ َﺩا َﻳﺗِﻰ ﻟِﻠﺳَّﺎﻟِﻛ َ‬
‫ِﻳﻬﻥَّ ﻟِﻠﺭَّ ا ِﺟﻰ اﻟ َّﻧ َﺟﺎ َﺓ َﻣ َﻛﺎﺳِ ﺏُ‬ ‫َﻭﻓ ِ‬
‫ﻙ َﻣ ْﺷ َﺭ ِﺑﻰ‬ ‫َﻭ ِﻣﻣَّﺎ ﺃَ َﻓﺎ َء هللا ُ َﺫ ِﻟ َ‬
‫َﻭﻟِﻰ َﻧ ْظ ُﻡ ُﺩﺭ َﻭ ْاﻟ َﺟ َﻭا ِﻫ ُﺭ َﻣ ْﻧﻁِ ﻘِﻰ‬

‫ﻭاﻟﺫﻯ ﺃزاﺡ اﻟﺳﺗﺎﺭ ﻋﻥ ﻣﻭﻻﻯ ﻛﻣﺎﻝ اﻟﺩﻳﻥ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ ﻣﻥ ﻟﺩﻳﻪ ﻋﻭﺽ اﻟﻭاﻟﺩﻳﻥ ﻭاﻟﺣﺑﻳﺏ‬
‫اﻟﺫﻯ ﻻ ﻳﺧﻳﺏ ﺭﺟﺎﺅﻩ‪ ..‬ﻓﻘﺎﻝ‪:‬‬
‫ﺃَﻳ َﻬﺎ اﻟ َّﻧﺎﺱُ َﺟﺎ َء ُﻛ ْﻡ ﺇِﺑ َْﺭاﻫِﻳ ُﻡ‬
‫ْﺽ َﻭﻫْ ٍ‬
‫ﺏ‬ ‫ﺎﻝ ْاﻟ َﻌ َﻁﺎ ِء ﻣِﻥْ َﻓﻳ ِ‬ ‫ﻣِﻥْ َﻛ َﻣ ِ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً‪:‬‬
‫َﻭﺁ َﻳ ُﺔ ﺇِﺑ َْﺭاﻫِﻳ َﻡ َﺭ ْﻓ ُﻊ ْاﻟ َﻘ َﻭاﻋِ ِﺩ‬
‫ﺕ ُﺭ ْﻛ َﻧ ُﻪ‬ ‫هللا َﺑ َّﻭ ْﺃ ُ‬
‫ﺻﺭْ ﺣ َِﻰ ِﺑﺎﺳْ ِﻡ ِ‬ ‫َﻭ َ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً‪:‬‬
‫ﺎﻥ ﻣِﻥْ َﻓﺿْ ﻠِﻰ َﺳ ِﺭﻳَّﺎ‬
‫َﻛ َ‬
‫َﺫا ﺃَﻣِﻳﻧِﻰ َﻟ ْﻭ َﻋﻠِﻣْ ُﺗ ْﻡ‬

‫ﻭﻳﺳﺗﻣﺭ ﻋﻁﺎء اﻹﻣﺎﻡ اﻟﺟﻠﻳﻝ ﻟﻳﺷﻳﺭ ﺇﻟﻰ اﻟﺷﺭﻳﻑ اﻟﺩﺳﻭﻗﻰ‪ ،‬ﺳﺧﻰ اﻟﺭﻓﺩ‪ ..‬ﻭاﻟﺑﻁﻝ اﻟﺫﻯ ﺗﻛﻔﻝ ﻣﻥ‬
‫ﻋﻭاﺋﺩ ﺳﺭﻩ ﺃﻻ ﻳﺭﺩ ﻣﺭﻳﺩﻩ ﺻﻔﺭ اﻟﻳﺩ‪ ..‬ﻳﺣﻛﻰ ﺃﺑﺎ اﻟﻌﻳﻧﻳﻥ ﺃﻋظﻡ ﻣﺎﺟﺩ‪ ..‬ﻓﻳﻘﻭﻝ‪:‬‬
‫َﻳﺎ ﻣ ُِﺭﻳﺩِﻯ ﻗُ ْﻝ ﻫ َُﻭ هللا ُ ﺃَ َﺣ ْﺩ‬
‫ﻙ َﺷﻳ ًْﺧﺎ َﻭاﺻِ ًﻼ‬
‫َﻣﻥْ َﺣ َﺑﺎ َﺷﻳ َْﺧ َ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً‪:‬‬
‫ِﻷَﻫْ ِﻝ ِ‬
‫هللا َﺟﻣْ ًﻌﺎ َﻛ َ‬
‫ﺎﻥ ِﻭﺭْ َﺩا‬

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 ‫ْﻥ َﻳﺎ َﻧ ْظﻣًﺎ َﻓ ِﺭﻳ ًﺩا‬
‫ﺃَ َﺑﺎ ْاﻟ َﻌ ْﻳ َﻧﻳ ِ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً‪:‬‬
‫هللا َﺣ َّﻼ ُﻝ ْاﻟ ُﻌ َﻘ ْﺩ‬
‫ﺇِ َّﻧ ُﻪ َﻭ ِ‬
‫ﺇِ َّﻧ ُﻪ َﺩاﺭ َﻭ َﺩﻳَّﺎ ُﺭ اﻟﺭِّ َ‬
‫ﺿﺎ‬

‫ﺛﻡ ﻳﺭﺳﻭ ﻋﻠﻰ ﻣﻳﻧﺎء اﻟﺳﺎﻟﻛﻳﻥ ﻓﻳﻁﺭﺏ ﻗﻠﻭﺏ اﻟﻌﺎﺷﻘﻳﻥ ﺑﺎﻟﺣﺩﻳﺙ ﻋﻥ ﺳﺑﻁ ﺳﻳﺩ اﻟﻣﺭﺳﻠﻳﻥ ﻭﻣﻌﻳﻥ‬
‫اﻟﺷﺎﺭﺑﻳﻥ ﻭﺇﻣﺎﻡ اﻟﻭاﺻﻠﻳﻥ‪ ،‬ﺃﺑﺎ اﻹﻛﺭاﻡ ﺃﺑﺎ اﻹﻧﻌﺎﻡ ﻋﻁﺎء هللا ﻣﻥ ﺩاﻧﺕ ﻟﻪ ﻛﻝ اﻟﺭﻗﺎﺏ‪ ،‬ﻓﻛﺎﻥ ﻟﻛﻝ‬
‫اﻟﺳﺎﻟﻛﻳﻥ ﺑﺎﺏ‪ ..‬ﺑﻘﻭﻟﻪ‪:‬‬

‫َﺑﺎﺏُ ْ ِ‬
‫اﻹ َﻣ ِﺎﻡ َﻭﻧِﻌْ َﻡ َﺑﺎﺏُ اﻟ َّﺩاﻧِﻰ‬
‫ﺏ ﻣ َُﺅ َّﻛﺩ‬ ‫ﻭﻝ ﺇِﻟَﻰ ْاﻟ َﺣ ِﺑﻳ ِ‬
‫َﺑﺎﺏُ اﻟﺩ ُﺧ ِ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً‪:‬‬
‫ُزﻳْﺕ ﻟِ ِﻣ ْﺷ َﻛﺎ ٍﺓ ِﺑ َﻬﺎ ﻣِﺻْ َﺑﺎ ُﺡ‬
‫ﺻ ُﺔ َﺟ ِّﺩ ِﻩ َﻭﻫ َُﻭ اﻟَّﺫِﻯ‬
‫َﻓﺎﻟﻧﻭ ُﺭ َﺧ َّ‬
‫ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً‪:‬‬

‫ﺎﺝ ْ ِ‬
‫اﻹ َﻣﺎ َﻣ ِﺔ‬ ‫ﻣُﺳْ ُﺗ ْﺷ ِﻔ ًﻌﺎ ﻓِﻳ ِﻪ ِﺑ َﺗ ِ‬
‫َﺳ ْﻝ َﻣﺎ ُﺗ ِﺭﻳ ُﺩ ﻣ َِﻥ ْاﻟ َﻣ َﻛ ِ‬
‫ﺎﺭ ِﻡ ﻋِ ْﻧ َﺩﻩُ‬

‫ﻭﺗﺭﻗص اﻷﺭﻭاﺡ ﻭﺗﺣﻥ ﺇﻟﻰ ﺃﻭﻛﺎﺭﻫﺎ ﻋﻧﺩﻣﺎ ﺗﺷﻬﺩ اﻟﺑﻁﻭﻥ اﻟﺧﻔﻳﺔ ﺑﺎﻟﻛﻼﻡ ﻋﻥ ﺳﻳﺩ اﻟﺑﺭﻳﺔ‪ ،‬ﻗﺭﺓ‬
‫اﻷﻋﻳﺎﻥ ﻭﻣﻠﺟﺄ اﻟﺷﻔﻌﺎء‪ ،‬ﺁﻳﺔ اﻟﺗﻭﺣﻳﺩ ﻭﺻﺎﺣﺏ اﻟﺳﺟﺩﺓ ﻳﻭﻡ اﻟزﺣﺎﻡ‪ ،‬ﻓﻳﻁﺭﺑﻧﺎ ﺑﻘﻭﻟﻪ‪:‬‬
‫َﻭﻟَ ُﻪ ﻟ َِﻭا ُء ْاﻟ َﺣ ْﻣ ِﺩ َﻣﺎ ﺃَﺳْ َﻣﺎﻩُ‬
‫َﻛﻑ َﻛ ِﺭﻳﻡ ﺃَﺭْ ُ‬
‫ﺿ ُﻪ َﻭ َﺳ َﻣﺎﻩُ‬
‫َﻻ َﺗﻌْ ﻠَ ُﻡ ْاﻷَ ْﻛ َﻭاﻥُ َﻛ ْﻡ ﺃَﻫْ َﻭاﻩُ‬
‫ْﻥ ﺇِ ْﻧ َﺟﻠَﻰ‬ ‫ﻫ َُﻭ ﺃَﺣْ َﻣﺩ ﻓِﻰ َﻗﺎ ِ‬
‫ﺏ َﻗ ْﻭ َﺳﻳ ِ‬
‫َﻛ َﺭﻡ ِﺑ َﻼ َﻛﻡ َﻭ َﻻ َﻛ ْﻳ ِﻔ َّﻳ ٍﺔ‬
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 ‫ﺻﻠَّﻰ َﻗ ْﺩ َﺭ َﻣﺎ‬
‫ﻫ َُﻭ َﻣﻥْ َﻋﻠَ ْﻳ ِﻪ هللاُ َ‬

‫ﻭﻳُﻌﺭِّ ﺝ ﻏﺭﺑﺎء اﻟﺷﺭﻕ ﻟﺗﺳﻠﻳﻡ ﺭاﻳﺔ اﻟﺣﻕ ﺇﻟﻰ اﻟﺫﻯ َﻳﺟﻣﻊ اﻟﻛﻝ ﺣﺷﺩاً ﺗﺣﺕ ﺭاﻳﺗﻪ‪ ،‬ﺣﺎﻣﻝ ﺃﺧﺗﺎﻡ اﻟﺣﺟﺗﻳﻥ‬

‫ﻭﺧﺗﺎﻣﺎ ً‪...‬‬

‫ُﻛﻔِﻳ ُﺗ ْﻡ ِﺑ ْﺎﻟ َﻌظِ ﻳ َﻣ ِﺔ َﻭ ْ ِ‬

‫اﻹ َﻣ ِﺎﻡ‬
‫ﺃ ُ ِﺟﺭْ ُﺗ ْﻡ َﻋﻥْ َﻧ َﻭا َﻳﺎ ُﻛ ْﻡ ِﺑ َﺧﻳ ٍْﺭ‬

‫ﺗﺄﺗﻰ ﻟﻧﺎ اﻷﻳﺎﻡ ﺑﺄﺟﻣﻝ ﻭﺃﻁﻳﺏ اﻟﻧﻔﺣﺎﺕ ﻓﻧﺟﺩ ﻣﻊ ﺫﻛﺭﻯ اﻹﻣﺎﻣﻳﻥ اﻟﺟﻠﻳﻠﻳﻥ ﺗﻌﺎﻧﻘﺎ ً ﺟﻣﻳﻼً ﺑﺫﻛﺭﻯ ﺃﺑﻧﺎء‬
‫ﺧﻳﺭ اﻟﺧﻠﻕ‪ ،‬ﻓﻣﻥ ﻗﻠﻳﻝ اﻷﻳﺎﻡ ﻛﺎﻧﺕ ﺫﻛﺭﻯ ﺳﻳﺩﺗﻧﺎ اﻟﺳﻳﺩﺓ زﻳﻧﺏ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻬﺎ‪ ،‬ﻭﻓﻰ ﻗﺭﻳﺏ‬
‫اﻷﻳﺎﻡ ﻧﺟﺩ ﺫﻛﺭﻯ اﻟﻣﻳﻧﺎء اﻷﻋظﻡ ﻟﺟﻣﻳﻊ اﻟﺳﺎﻟﻛﻳﻥ ﺳﻳﺩﻧﺎ ﻭﻣﻭﻻﻧﺎ اﻹﻣﺎﻡ اﻟﺣﺳﻳﻥ ﺭﺿﻰ هللا ﺗﻌﺎﻟﻰ ﻋﻧﻪ‪،‬‬
‫ﻭﺑﻳﻥ ﻫﺎﺗﻳﻥ اﻟﻣﻧﺎﺳﺑﺗﻳﻥ اﻟﻌظﻳﻣﺗﻳﻥ ﺣﻭﻟﻳﺔ اﻹﻣﺎﻣﻳﻥ اﻟﺟﻠﻳﻠﻳﻥ ﺭﺿﻰ هللا ﺗﺑﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻋﻧﻬﻣﺎ‪.‬‬

‫ﻓﺎﻟﻣﻧﻰ ﻛﻝ اﻟﻣﻧﻰ ﺃﺑﺩاً ﻓﻭﻕ ﻓﻭﻕ اﻟﻔﻭﻕ ﻣﺭﺗﻔﻊ‪ ..‬ﻓﺣﻘﺎ ً ﻗﺎﻝ‪:‬‬

‫ﻧﻠﻧﺎ ﻣﻧﺎﻧﺎ ﻭﻣﺎ ﻓﻭﻕ اﻟﻣﻧﻰ ﺩﺭﺭا‬
‫َﻋ ْﻬ ًﺩا َﺭ َﻋ ْﻳ َﻧﺎﻩُ ﻣِﻥْ ﺳِ ﺭ َﺳ َﺭﻯ ﻓِﻳ َﻧﺎ‬

‫ﻭﺻ ِّﻝ هللا ﻋﻠﻰ ﺳﻳﺩﻧﺎ ﻣﺣﻣﺩ ﻭﺁﻟﻪ ﻭﺻﺣﺑﻪ ﻭﺳﻠﻡ‬

‫ﻭﻛﻝ ﻋﺎﻡ ﻭﺃﻧﺗﻡ ﺑﺧﻳﺭ‬

‫[‪ ]2‬اﻹﻣﺎﻡ اﻟﻘﺷﻳﺭﻯ ﻓﻰ اﻟﺑﺣﺭ اﻟﻣﺩﻳﺩ ﻟإلﻣﺎﻡ اﺑﻥ ﻋﺟﻳﺑﺔ‬

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