‫!

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‫‪ÏŸÅŒŸ‬‬
‫ﺍﳊﻤﺪ ﻟﻠﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺭﺳﻮﻝ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﳏﻤﺪ‬
‫ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺃﲨﻌﲔ‪ ،‬ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻬﺬﺍ ﻫﻮ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻛﺘﺎﺏ )ﺗﻴﺴﲑ ﴍﺡ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ( ﻟﻠﺸﻴﺦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﻴﺠﻮﺭﻱ ﺍﳌﻘﺮﺭ ﻋﲆ ﻃﻼﺏ ﺍﻟﺼﻒ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺜﺎﻧﻮﻱ‪ ،‬ﻭﻫﻮ ﺍﻣﺘﺪﺍﺩ ﻟﻠﺠﺰﺀ‬
‫ﺍﻟﺜﺎﲏ ﺍﻟﺬﻱ ﺗﻨﺎﻭﻝ ﻣﻮﺿﻮﻋﺎﺕ ﺗﺘﻌﻠﻖ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳋﺬﻻﻥ‪ ،‬ﻭﺍﻟﻮﻋﺪ‬
‫ﻭﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺍﻟﺼﻼﺡ ﻭﺍﻷﺻﻠﺢ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺭﺅﻳﺔ ﺍﻟﻠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺣﺎﺟﺔ‬
‫ﺍﻟﺒﴩ ﺇﱃ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺍﻟﻮﺣﻲ ﻭﺃﻧﻮﺍﻋﻪ‪ ،‬ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﰲ ﺣﻘﻬﻢ ﻭﺍﳌﺴﺘﺤﻴﻞ‬
‫ﻭﺍﳉﺎﺋﺰ‪ ،‬ﻭﺍﳌﻌﺠﺰﺓ‪ ،‬ﻭﻣﻌﺠﺰﺍﺕ ﻧﺒﻴﻨﺎ ﷺ‪ ،‬ﻭﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﻧﺎ ﰲ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﻭﻳﺄﰐ ﻫﺬﺍ ﺍﳉﺰﺀ ﻟﻴﻤﻜﻦ ﺍﻟﻄﺎﻟﺐ ﻣﻦ ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﺎﺕ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺴﻤﻌﻴﺎﺕ‬
‫ﻛﺎﳌﻼﺋﻜﺔ‪ ،‬ﻭﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﺍﳌﻮﺕ‪ ،‬ﻭﺃﺟﻞ ﺍﳌﻘﺘﻮﻝ‪ ،‬ﻭﺍﻟﺮﻭﺡ‪ ،‬ﻭﺳﺆﺍﻝ ﺍﻟﻘﱪ‬
‫ﻭﻋﺬﺍﺑﻪ ﻭﻧﻌﻴﻤﻪ‪ ،‬ﻭﺍﻟﺒﻌﺚ‪ ،‬ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺷﻔﺎﻋﺔ‪،‬‬
‫ﻭﺣﺴﻨﺎﺕ ﻭﺳﻴﺌﺎﺕ‪ ،‬ﻭﺗﻮﺑﺔ‪ ،‬ﻭﻭﺯﻥ ﻭﻣﻴﺰﺍﻥ‪ ،‬ﻭﴏﺍﻁ‪ ،‬ﻭﺣﻮﺽ‪ ،‬ﻭﺟﻨﺔ ﻭﻧﺎﺭ‪،‬‬
‫ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻬﺪﻑ ﺍﻟﻜﺘﺎﺏ ﺗﻘﺮﻳﺐ ﻭﺗﻴﺴﲑ ﻫﺬﻩ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺇﱃ ﺃﺫﻫﺎﻥ ﺍﻟﻄﻼﺏ‬
‫ﺍﻟﻤﻌﺎﺵ؛ ﺭﻏﺒﺔ ﰲ ﺇﻋﺪﺍﺩ ﺟﻴﻞ ﻗﺎﺩﺭ ﻋﲆ‬
‫ﺑﺄﺳﻠﻮﺏ ﻣﺒﺴﻂ‪ ،‬ﻳﺘﻮﺍﺀﻡ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﹸ‬
‫ﺍﻟﺘﻔﻜﲑ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻟﻨﻘﺪ‪ ،‬ﻭﻣﻮﺍﺟﻬﺔ ﲢﺪﻳﺎﺕ ﺍﻟﻮﺍﻗﻊ ﺍﳊﺎﴐ ﺑﺤﻠﻮﻝ ﻣﻨﺎﺳﺒﺔ‪.‬‬

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‫ﻭﻗﺪ ﺻﻴﻐﺖ ﻣﻮﺿﻮﻋﺎﺗﻪ ﺑﻄﺮﻳﻘﺔ ﺗﺘﻴﺢ ﻟﻠﻄﺎﻟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻓ ﱠﻌ ﹰﺎﻻ ﺩﺍﺧﻞ ﺍﻟﺼﻒ‪،‬‬
‫ﻣﺸﺎﺭﻛﹰﺎ ﰲ ﻧﺸﺎﻃﺎﺕ ﺍﻟﺪﺭﺱ ﻭﺗﺪﺭﻳﺒﺎﺗﻪ ﺍﳌﺘﻨﻮﻋﺔ ـ ﺑﲔ ﻣﻘﺎﻟﻴﺔ ﻭﻣﻮﺿﻮﻋﻴﺔ ـ ﻣﻦ‬
‫ﺃﺟﻞ ﺗﻨﻤﻴﺔ ﻣﻬﺎﺭﺍﺕ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻣﺜﻞ ﺍﻟﻘﺪﺭﺓ ﻋﲆ ﺍﻻﺳﺘﻨﺘﺎﺝ ﻭﺍﻟﺘﻠﺨﻴﺺ‬
‫ﻭﺍﳌﻘﺎﺭﻧﺔ ﻭﺍﳌﻮﺍﺯﻧﺔ‪ ...‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﻫﺘﻤﺖ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺘﻲ ﻗﺎﻣﺖ ﻋﲆ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﻌﺪﺓ ﻣﻨﻄﻠﻘﺎﺕ‬
‫ﺃﺳﺎﺳﻴﺔ ﰲ ﺇﻋﺪﺍﺩﻩ ﻧﺠﻤﻠﻬﺎ ﻓﻴﲈ ﻳﲇ‪:‬‬
‫‪١‬ـ ﲢﺪﻳﺪ ﺃﻫﺪﺍﻑ ﻋﺎﻣﺔ ﻟﻠﻜﺘﺎﺏ ﺗﺴﻬﻢ ﰲ ﺗﻮﺿﻴﺢ ﺍﻟﺮﺅﻳﺔ ﻓﻴﲈ ﻳﺘﻌﻠﻖ ﺑﻨﻮﻋﻴﺔ‬
‫ﺍﳌﺤﺘﻮ￯ ﺍﻟﺬﻱ ﳛﺘﺎﺟﻪ ﺍﻟﻄﻼﺏ‪ ،‬ﻭﺍﺧﺘﻴﺎﺭ ﺧﱪﺍﺗﻪ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻣﻦ ﻣﻌﺎﺭﻑ ﻭﻣﻬﺎﺭﺍﺕ‬
‫ﻭﻃﺮﻕ ﺗﻔﻜﲑ‪...‬‬
‫‪٢‬ـ ﺍﻻﻫﺘﲈﻡ ﺑﺎﳌﺮﺣﻠﺔ ﺍﻟﻌﻤﺮﻳﺔ ﺍﻟﺘﻲ ﻳﻤﺮ ﲠﺎ ﺍﻟﻄﻼﺏ‪ ،‬ﻭﻫﻲ ﻣﺮﺣﻠﺔ ﺗﺘﻄﻠﺐ ﻓﻬﻢ‬
‫ﺍﳌﺠﺮﺩﺍﺕ ﺑﺄﺳﻠﻮﺏ ﻣﺒﺴﻂ‪.‬‬
‫‪٣‬ـ ﺍﻻﻫﺘﲈﻡ ﺑﺎﻟﻠﻐﺔ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺣﻴﺚ ﺭﻭﻋﻲ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﺗﻴﺴﲑ‬
‫ﻣﺎ ﻏﻤﺾ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﻴﺎﺭ ﲨﻞ ﺑﺴﻴﻄﺔ ﻭﻣﻔﺮﺩﺍﺕ ﺗﻘﻊ ﰲ‬
‫ﻣﺘﻨﺎﻭﻝ ﺍﻟﻄﺎﻟﺐ‪.‬‬
‫‪٤‬ـ ﺍﺳﺘﺒﻌﺎﺩ ﻣﺎ ﻻ ﺻﻠﺔ ﻟﻪ ﺑﻌﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺗﻔﺮﻳﻌﺎﺕ ﻫﻲ ﺃﻗﺮﺏ ﻣﺎ ﺗﻜﻮﻥ ﺇﱃ‬
‫ﻋﻠﻮﻡ ﺃﺧﺮ￯ ﻛﺎﻟﻔﻘﻪ ﻭﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫‪٥‬ـ ﺍﺳﺘﺒﻌﺎﺩ ﺃﺑﻴﺎﺕ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺘﻲ ﻻ ﺗﻨﺎﺳﺐ ﺍﻟﻄﻼﺏ ﺍﻟﺬﻳﻦ ﺃﻋﺪﺕ ﳍﻢ ﻫﺬﻩ‬
‫ﺍﻟﻄﺒﻌﺔ‪.‬‬
‫‪٦‬ـ ﺇﺿﺎﻓﺔ ﻋﻨﻮﺍﻥ ﻟﻜﻞ ﻣﺒﺤﺚ ﻭﻋﻨﺎﻭﻳﻦ ﺃﺧﺮ￯ ﻓﺮﻋﻴﺔ ﺗﻌﲔ ﻋﲆ ﻓﻬﻢ ﺍﳌﺎﺩﺓ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺗﺴﻬﻢ ﰲ ﺇﺛﺮﺍﺀ ﺧﱪﺍﺕ ﺍﻟﻄﻼﺏ‪ ،‬ﻭﺯﻳﺎﺩﺓ ﺭﻏﺒﺘﻬﻢ ﰲ ﺍﻟﺘﻌﻠﻢ‪.‬‬
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‫‪٧‬ـ ﺍﻻﻫﺘﲈﻡ ﺑﺎﻟﺘﻘﻮﻳﻢ ﺑﻤﻌﻨﻰ ﺇﺗﹾﺒﺎﻉ ﻛﻞ ﺩﺭﺱ ﺑﻌﺪﺓ ﺍﺧﺘﺒﺎﺭﺍﺕ ﻣﺘﻨﻮﻋﺔ ـ ﻣﻘﺎﻟﻴﺔ‬
‫ﺣﺼﻠﻪ ﺍﻟﻄﻼﺏ ﻣﻦ ﻣﻌﺎﺭﻑ ﻭﻣﻌﻠﻮﻣﺎﺕ ﻭﺗﻌﻤﻞ‬
‫ﻭﻣﻮﺿﻮﻋﻴﺔ ـ ﻣﻦ ﺷﺄﳖﺎ ﻗﻴﺎﺱ ﻣﺎ ﱠ‬
‫ﻋﲆ ﺯﻳﺎﺩﺓ ﻓﺎﻋﻠﻴﺔ ﲢﺼﻴﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻟﺪﳞﻢ‪ ،‬ﻋﲆ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﺘﻘﻮﻳﻢ ﻟﻪ ﺩﻭﺭ ﻣﻬﻢ ﰲ‬
‫ﺫﻟﻚ‪.‬‬
‫‪٨‬ـ ﺍﺳﺘﺒﻌﺎﺩ ﺍﳍﻮﺍﻣﺶ ﻭﺍﻟﴩﻭﺣﺎﺕ ﺍﳌﻀﻤﻨﺔ ﲠﺎ‪.‬‬
‫ﺧﺎﻟﺼﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺃﻥ‬
‫ﹰ‬ ‫ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻧﺴﺄﻝ ﺍﻟﻠﻪ ﺍﻟﻌﲇ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﳚﻌﻞ ﻋﻤﻠﻨﺎ‬
‫ﻳﻔﻴﺪ ﻣﻨﻪ ﻃﻼﺏ ﺍﻟﻌﻠﻢ‪ .‬ﺇﻧﻪ ﻧﻌﻢ ﺍﳌﺠﻴﺐ‪.‬‬
‫’‪ÀÁÖç’\;ַܯ]d;r·]fi⁄’\;ÖÁÊŞhÂ;Ä\Å¡b;Ïfiq‬‬

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 ‫^·‪ÍÊ›]m’\;n’]m’\;Àë’\;ÑÖŒŸ;Ã\Å‬‬
‫ﻳﺘﻮﻗﻊ ﺑﻌﺪ ﺩﺭﺍﺳﺔ ﻫﺬﺍ ﺍﻟﻤﻘﺮﺭ ﺗﺤﻘﻴﻖ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪١‬ـ ﻳﻮﺿﺢ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺴﻤﻌﻴﺎﺕ ﻭﻃﺮﻕ ﺇﺛﺒﺎﲥﺎ‪ ،‬ﻣﻌﺪﱢ ﹰﺩﺍ ﻗﻀﺎﻳﺎﻫﺎ‪.‬‬
‫‪٢‬ـ ﻳﺘﻌﺮﻑ ﻃﺒﻴﻌﺔ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺃﺻﻨﺎﻓﻬﻢ‪ ،‬ﻭﺻﻔﺎﲥﻢ‪ ،‬ﻭﺣﻜﻢ ﺍﻹﻳﲈﻥ ﲠﻢ‪،‬‬
‫ﹰ‬
‫ﻣﺴﺘﺪﻻ ﺑﺎﻟﻨﻘﻞ ﻭﺍﻟﻌﻘﻞ ﻋﲆ ﺫﻟﻚ‪.‬‬
‫ﹰ‬
‫ﻣﺴﺘﺪﻻ‬ ‫ﻣﻮﺿﺤﺎ ﺁﺭﺍﺀ ﺍﻟﻌﻠﲈﺀ ﰲ ﺣﻘﻴﻘﺘﻬﲈ‪،‬‬
‫ﹰ‬ ‫‪٣‬ـ ﻳﻔﺮﻕ ﺑﲔ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ‪،‬‬
‫ﻋﲆ ﻣﺎ ﻳﺬﻛﺮ‪.‬‬
‫‪٤‬ـ ﻳﺬﻛﺮ ﺣﻘﻴﻘﺔ ﺍﳌﻮﺕ‪ ،‬ﱢ‬
‫ﻣﻮﺿ ﹰﺤﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﻪ‪.‬‬
‫‪٥‬ـ ﻳﻮﺿﺢ ﺁﺭﺍﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺃﺟﻞ ﺍﳌﻘﺘﻮﻝ‪ ،‬ﻣﺴﺘﺪﻻ ﻋﲆ ﻣﺎ ﻳﺬﻛﺮ‪.‬‬
‫ﻳﺒﲔ ﻣﺬﺍﻫﺐ ﺍﻟﻌﻠﲈﺀ ﰲ ﺍﻟﺮﻭﺡ‪ ،‬ﻭ ﹶﻋ ﹾﺠﺐ ﺍﻟﺬﻧﺐ ﻣﺴﺘﺪﻻ ﻋﲆ ﻣﺎ ﻳﺬﻛﺮ‪.‬‬
‫‪٦‬ـ ﱢ‬
‫‪٧‬ـ ﻳﻮﺿﺢ ﺣﻘﻴﻘﺔ ﺍﻟﺮﻭﺡ ﻭﺁﺭﺍﺀ ﺍﻟﻌﻠﲈﺀ ﰲ ﺣﺪﻭﺛﻬﺎ‪ ،‬ﻣﺴﺘﺪﻻ ﻋﲆ ﻣﺎ ﻳﺬﻛﺮ ﻣﻦ‬
‫ﺁﺭﺍﺀ‪.‬‬
‫‪٨‬ـ ﻳﺘﻌﺮﻑ ﻋﲆ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﻴﺎﺓ ﺍﻟﱪﺯﺧﻴﺔ ﻭﺣﻘﻴﻘﺔ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻧﻌﻴﻤﻪ‪ ،‬ﻣﻔﻨﺪﹰ ﺍ‬
‫ﺍﻟﺸﺒﻬﺎﺕ ﺍﳌﺜﺎﺭﺓ ﺣﻮﻝ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ،‬ﻣﺴﺘﺪﻻ ﻋﲆ ﻣﺎ ﻳﺬﻛﺮ‪.‬‬
‫‪٩‬ـ ﻳﺘﻌﺮﻑ ﻋﲆ ﺣﻘﻴﻘﺔ ﺍﻟﺒﻌﺚ ﻭﺍﳊﺴﺎﺏ ﻭﺍﳊﴩ‪ ،‬ﱢ‬
‫ﻣﻮﺿ ﹰﺤﺎ ﺃﻧﻮﺍﻉ ﺍﳊﴩ‪ ،‬ﻭﻣﺎ‬
‫ﻳﺮﺗﺒﻂ ﲠﺎ ﻣﻦ ﺃﺣﻜﺎﻡ‪.‬‬
‫‪١٠‬ـ ﳛﺪﱢ ﺩ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻣﻌﺪﱢ ﹰﺩﺍ ﺃﺳﲈﺀﻩ‪ ،‬ﺫﺍﻛﹺ ﹰﺮﺍ ﺍﳌﺮﺍﺩ ﲠﻮﻝ ﺍﳌﻮﻗﻒ‪،‬‬
‫ﻣﻌﺪﱢ ﹰﺩﺍ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬

‫‪٦‬‬
‫ﻣﻮﺿﺤﺎ ﻋﻼﻣﺎﺗﻪ‬
‫ﹰ‬ ‫‪١١‬ـ ﻳﺬﻛﺮ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺣﻜﻢ ﻣﻨﻜﺮﻩ‪،‬‬
‫ﺍﻟﺼﻐﺮ￯ ﻭﺍﻟﻜﱪ￯‪.‬‬
‫‪١٢‬ـ ﻳﺘﻌﺮﻑ ﻋﲆ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺸﻔﺎﻋﺔ‪ ،‬ﻣﻌﺪﱢ ﹰﺩﺍ ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻣﻔﻨﺪﹰ ﺍ ﺍﻟﺸﺒﻬﺎﺕ ﺍﳌﺜﺎﺭﺓ‬
‫ﺣﻮﳍﺎ‪.‬‬
‫‪١٣‬ـ ﳛﺪﺩ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﺫﺍﻛﹺ ﹰﺮﺍ ﻣﺮﺍﺗﺐ ﺗﻀﻌﻴﻒ ﺍﳊﺴﻨﺎﺕ‪.‬‬
‫ﻣﻮﺿﺤﺎ ﻣﻮﺍﻃﻦ ﺻﺤﺔ‬
‫ﹰ‬ ‫‪١٤‬ـ ﻳﻮﺿﺢ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﻮﺑﺔ ﻭﴍﻭﻃﻬﺎ ﻭﺣﻜﻤﻬﺎ‪،‬‬
‫ﺍﻟﺘﻮﺑﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﺎﻓﺮ‪ ،‬ﻭﺣﻜﻢ ﻣﻦ ﻋﺎﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﻣﻮﺿﺤﺎ ﻣﻜﻔﺮﺍﲥﺎ‪.‬‬
‫ﹰ‬ ‫‪١٥‬ـ ﻳﺼﻨﻒ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻧﻮﺏ‪،‬‬
‫ﻣﻮﺿﺤﺎ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﲈﺀ ﰲ ﻣﺮﺗﻜﺒﻬﺎ‪ ،‬ﻭﺩﻟﻴﻞ‬
‫ﹰ‬ ‫‪١٦‬ـ ﻳﺘﻌﺮﻑ ﻋﲆ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻜﺒﺎﺋﺮ‪،‬‬
‫ﻛﻞ ﺭﺃﻱ‪.‬‬
‫ﻣﻮﺿﺤﺎ ﻃﺮﻳﻘﺔ ﺃﺧﺬ ﻫﺬﻩ ﺍﻟﺼﺤﺎﺋﻒ‪،‬‬
‫ﹰ‬ ‫‪١٧‬ـ ﻳﺬﻛﺮ ﺍﳌﻘﺼﻮﺩ ﺑﺼﺤﺎﺋﻒ ﺍﻷﻋﲈﻝ‪،‬‬
‫ﻭﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺜﺒﻮﲥﺎ‪.‬‬
‫‪١٨‬ـ ﳛﺪﺩ ﻣﻌﻨﻰ ﺍﻟﻮﺯﻥ ﻭﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﺍﻟﴫﺍﻁ‪ ،‬ﻭﺍﳊﻮﺽ‪ ،‬ﻭﺍﻟﻌﺮﺵ‪ ،‬ﻭﺍﻟﻜﺮﳼ‪،‬‬
‫ﻭﺍﻟﻘﻠﻢ‪ ،‬ﻭﺍﻟﻜﺎﺗﺒﲔ‪ ،‬ﻭﺍﻟﻠﻮﺡ ﺍﳌﺤﻔﻮﻅ‪ ،‬ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﺎ ﻳﺮﺗﺒﻂ ﲠﺎ ﻣﻦ ﺃﺣﻜﺎﻡ‪،‬‬
‫ﻣﺪ ﱢﻟ ﹰﻼ ﻋﲆ ﻣﺎ ﻳﺬﻛﺮ‪.‬‬
‫‪١٩‬ـ ﻳﺘﻌﺮﻑ ﻋﲆ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳌﺤﺎﻓﻈﺔ ﻋﲆ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﺭﺍﻏ ﹰﺒﺎ ﰲ ﺍﳌﺤﺎﻓﻈﺔ‬
‫ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻣﻮﺿﺤﺎ ﺍﻷﺣﻜﺎﻡ‬
‫ﹰ‬ ‫‪٢٠‬ـ ﻳﻮﺿﺢ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻹﻣﺎﻣﺔ‪ ،‬ﳏﺪﱢ ﹰﺩﺍ ﴍﻭﻁ ﺍﻹﻣﺎﻡ‪،‬‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﲠﺎ‪.‬‬
‫‪٢١‬ـ ﻳﺘﻌﺮﻑ ﻋﲆ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺩﻟﻴﻞ‬
‫ﻣﻮﺿﺤﺎ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺤﲇ ﺑﺎﻟﻔﻀﺎﺋﻞ ﻭﺍﻟﺘﺨﲇ ﻋﻦ ﺍﻟﺮﺫﺍﺋﻞ‪.‬‬
‫ﹰ‬ ‫ﻭﺟﻮﲠﲈ‪ ،‬ﻭﴍﻭﻃﻬﲈ‪،‬‬
‫‪٧‬‬
 ‫\’‪k]ˬ⁄â‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻗﺴﺎﻡ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺜﻼﺛﺔ‪) :‬ﺍﻹﳍﻴﺎﺕ ـ ﺍﻟﻨﺒﻮﺍﺕ‬
‫ﻭﺳ ﱢﻤﻴﺖ ﺑﺎﻟﺴﻤﻌﻴﺎﺕ؛ ﻷﻧﻪ ﻻ ﻃﺮﻳﻖ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﹸ‬
‫ـ ﺍﻟﺴﻤﻌﻴﺎﺕ( ﻭﻗﺪ ﺗﺴﻤﻰ ﺍﻟﻐﻴﺒﻴﺎﺕ ﹰ‬
‫ﳌﻌﺮﻓﺘﻬﺎ ﺇﻻ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻷﺻﻞ ﰲ ﻭﺻﻮﳍﺎ ﺇﻟﻴﻨﺎ ﺍﻟﺴﲈﻉ ﻓﻘﻂ‪ ،‬ﻓﻼ ﺩﺧﻞ‬
‫ﻟﻠﻌﻘﻞ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺎ ﻳﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ‪ ،‬ﻭﳚﺐ ﺍﻹﻳﲈﻥ ﺑﻪ ﻛﺎﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ‬
‫ﻭﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﺃﻣﺎ ﺗﺴﻤﻴﺘﻬﺎ ﺑﺎﻟﻐﻴﺒﻴﺎﺕ ﻓﻸﳖﺎ ﺃﻣﻮﺭ ﻏﺎﺋﺒﺔ‬
‫ﻋﻨﹼﺎ‪ ،‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺼﻞ ﻟﻠﻌﻠﻢ ﲠﺎ ﻋﻦ ﻃﺮﻳﻖ ﻋﻠﻮﻣﻨﺎ ﺍﳌﻜﺘﺴﺒﺔ‪.‬‬
‫ﺍﳊﺲ‪ ،‬ﻭﻋﲆ ﺫﻟﻚ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻹﻳﲈﻥ‬‫ﻭﻗﺪ ﻳﻘﺼﺪ ﺑﺎﻟﻐﻴﺐ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻏﺎﺋ ﹰﺒﺎ ﻋﻦ ﹼ‬
‫ﺑﻮﺟﻮﺩ ﺍﷲ ـ ﺗﻌﺎﱃ ـ‪ ،‬ﻭﺍﻹﻳﲈﻥ ﺑﺎﳌﻼﺋﻜﺔ‪ ،‬ﻭﺍﳉﻦ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻟﻔﻆ ﺍﻟﻐﻴﺐ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻌﻨﻰ‪.‬‬
‫ﺃﻋﻢ ﻣﻦ ﺍﻟﺴﻤﻌﻴﺎﺕ؛ ﻷﻥ ﻣﻦ ﺍﻟﻐﻴﺐ ﻣﺎ ﻳﲇ‪:‬‬
‫ﻓﺈﻥ ﺍﻟﻐﻴﺐ ﱡ‬
‫ﻭﻋﻠﻴﻪ ﱠ‬
‫‪١‬ـ ﻣﺎ ﱠ‬
‫ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻤﻊ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺴﻤﻌﻴﺎﺕ‪.‬‬
‫ﻏﻴﺐ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺴﻤﻊ‪ ،‬ﻭﻳﻄﺎﻟﺐ ﺍﻹﻧﺴﺎﻥ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ﻟﻠﻨﻈﺮ ﻓﻴﻪ؛‬ ‫ﹲ‬ ‫‪٢‬ـ‬
‫ﺣﺘﻰ ﻳﺘﻌﺮﻑ ﻋﻠﻴﻪ ﻛﺈﺛﺒﺎﺕ ﺫﺍﺕ ﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ‪.‬‬
‫ﻏﻴﺐ ﻭﺿﻊ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﺃﺳﺒﺎﺑﻪ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻃﺎﻟﺐ ﺍﻟﻌﻘﻼﺀ ﺃﻥ ﻳﺒﺤﺜﻮﺍ‬
‫ﹲ‬ ‫‪٣‬ـ‬
‫ﻋﻨﻬﺎ‪ ،‬ﻛﺎﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫‪٤‬ـ ﻏﻴﺐ ﺯﻣﺎﲏ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻓﻌﻞ ﻣﺎ ﻛﺎﻥ ﰲ ﺍﳌﺎﴈ ﺍﻟﺒﻌﻴﺪ ﺃﻭ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﱂ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ‪.‬‬
‫‪٥‬ـ ﻏﻴﺐ ﻣﻜﺎﲏ ﻓﻌﻞ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﻋﻦ ﻭﻗﻮﻋﻪ ﰲ ﺍﻷﺭﺽ ﺃﻭ ﺍﻟﺴﲈﺀ ﳑﺎ ﱂ ﻳﺼﻞ‬
‫ﺇﻟﻴﻪ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫‪٨‬‬
‫ﻭﴎ ﻣﻦ ﺃﴎﺍﺭﻩ ﻻ ﻳﻌﻠﻤﻪ ﺃﺣﺪﹲ ﺇﻻ ﻫﻮ‪ ،‬ﻭﻫﻮ ﺍﳌﺸﺎﺭ‬
‫‪٦‬ـ ﻏﻴﺐ ﺑﻘﻲ ﰲ ﻋﻠﻢ ﺍﷲ ﱞ‬
‫ﺇﻟﻴﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ½ ¾ ¿ ‪É È Ç Æ ÅÄ Ã Â Á À‬‬
‫‪Ù Ø × Ö Õ Ô Ó Ò Ñ Ð Ï Î Í Ì ËÊ‬‬
‫‪ ß Þ Ý Ü Û Ú‬ﱸ )‪.(١‬‬
‫ﻏﻴﺐ‪،‬‬ ‫ﻛﻞ ﹴ‬
‫ﺃﻣﺮ ﺳﻤﻌﻲ ﹲ‬ ‫ﻭﻳﺼﺢ ﺍﻟﻘﻮﻝ ﺇﻥ ﱠ‬
‫ﱡ‬ ‫ﺇ ﹰﺫﺍ ﻓﺎﻟﺴﻤﻌﻴﺎﺕ ﱡ‬
‫ﺃﺧﺺ ﻣﻦ ﺍﻟﻐﻴﺒﻴﺎﺕ‪،‬‬
‫ﺃﻣﺮﺍ ﺳﻤﻌﻴﺎ‪.‬‬ ‫ﻛﻞ ﹴ‬
‫ﻏﻴﺐ ﹰ‬ ‫ﻭ ﻟﻴﺲ ﱡ‬
‫ﻭﺍﻟﺴﻤﻌﻴﺎﺕ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻌﻠﻢ ﲠﺎ ﺇﻻ ﺍﻟﻨﺺ ﺍﻟﺼﺤﻴﺢ ﻗﺮﺁﻧﹰﺎ ﻛﺎﻥ ﺃﻭ ﺳﻨﺔ‪،‬‬
‫ﻭﻻ ﳎﺎﻝ ﻟﻼﺟﺘﻬﺎﺩ ﻓﻴﻬﺎ ﺇﻻ ﰲ ﺩﺍﺋﺮﺓ ﲢﻘﻴﻖ ﺍﻟﻨﺺ ﻭﻓﻬﻤﻪ ﺍﻟﻔﻬﻢ ﺍﻟﺴﻮﻱ ﰲ ﺇﻃﺎﺭ‬
‫ﺿﻮﺍﺑﻂ ﺍﻟﻔﻜﺮ ﻭﺍﻻﺳﺘﺪﻻﻝ‪.‬‬
‫‪Uk]ˬ⁄â’\;]Á]ïÕ‬‬
‫ﹸ‬
‫ﻭﺳﺆﺍﻝ ﻣﻨﻜﺮ‬ ‫ﻭﺍﻟﻨﴩ‪،‬‬
‫ﹸ‬ ‫ﹺ‬
‫ﺍﳊﴩ‪،‬‬ ‫ﺇﺛﺒﺎﺕ‬
‫ﹸ‬ ‫ﺍﻟﻐﺰﺍﱄ ﻋﴩﺓ ﺃﻣﻮﺭ ﻫﻲ‪:‬‬
‫ﱡ‬ ‫ﺟﻌﻠﻬﺎ ﺍﻹﻣﺎ ﹸﻡ‬
‫ﹺ‬
‫ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﺣﻜﺎ ﹸﻡ ﺍﻹﻣﺎﻣﺔ‪،‬‬ ‫ﻭﺧﻠﻖ ﹺ‬
‫ﺍﳉﻨﺔ‬ ‫ﹸ‬ ‫ﹸ‬
‫ﻭﺍﻟﴫﺍﻁ‪،‬‬ ‫ﻭﺍﳌﻴﺰﺍﻥ‬
‫ﹸ‬ ‫ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ‪،‬‬ ‫ﻭﻧﻜﲑ‪،‬‬
‫ﹸ‬
‫ﹸ‬
‫ﻭﴍﻭﻁ ﺍﻹﻣﺎﻣﺔ‪.‬‬ ‫ﻭﺃ ﱠﻥ ﺃﻓﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻋﲆ ﺣﺴﺐ ﺗﺮﺗﻴﺒﻬﻢ ﰲ ﺍﳋﻼﻓﺔ‪،‬‬ ‫ﹶ‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ .‬ﺍﻵﻳﺔ‪.٥٩ :‬‬

‫‪٩‬‬
 ‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﻋﺮﻑ ﺍﻟﺴﻤﻌﻴﺎﺕ‪ ،‬ﻭﻣﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﲠﺎ؟‬
‫‪٢‬ـ ﺍﻟﻐﻴﺐ ﺃﻋﻢ ﻣﻦ ﺍﻟﺴﻤﻌﻴﺎﺕ‪ ،‬ﻭﺿﺢ ﺫﻟﻚ‪.‬‬
‫‪٣‬ـ ﺃﻛﻤﻞ‪:‬‬
‫ـ ﺳﻤﻴﺖ ﺍﻟﺴﻤﻌﻴﺎﺕ ﺑﺬﻟﻚ؛ ﻷﳖﺎ‪.................‬‬
‫ـ ﺳﻤﻴﺖ ﺍﻟﻐﻴﺒﻴﺎﺕ ﺑﺬﻟﻚ؛ ﻷﳖﺎ‪.................‬‬
‫ـ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺴﻤﻌﻴﺔ ﻋﴩﺓ‪ ،‬ﻫﻲ‪،......... ، ........ ،........ ،......... :‬‬
‫‪. ......... ،......... ،......... ،......... ،......... ،.........‬‬

‫***‬

‫‪١٠‬‬
 ‫‪C١D‬‬
‫\∏˜‪Ï“‬‬
‫‪:‬‬ ‫ﹶﻗ ﹶﺎﻝ ﺍﻟﻨﱠﺎﻇﹺ ﹸﻢ‬
‫ـﻦ ﹸ ﹾﳞ ﹺﻤ ﹸﻠــﻮﺍ‬‫ـﲑ ﹰﺓ ﹶﻟـ ﹾ‬
‫ﻭﻛﹶﺎﺗﹺﺒـ ﹶ ﹺ‬
‫ـﻮﻥ ﺧـ ﹶ‬ ‫ﹶ ﹸ‬ ‫***‬ ‫ـﻮﻥ ﹸﻭ ﱢﻛ ﹸﻠﻮﺍ‬‫ـﺪ ﹶﺣﺎﻓﹺ ﹸﻈـ ﹶ‬ ‫‪٦١‬ـ ﺑﹺـﻜ ﱢﹸﻞ ﻋﺒـ ﹴ‬
‫ﹶﹾ‬
‫ﲔ ﹺﰲ ﺍ ﹶﳌ ﹶﺮ ﹾﺽ ﻛ ﹶﹶﲈ ﻧ ﹺﹸﻘ ﹾﻞ‬ ‫ﹺ‬
‫ﹶﺣﺘﱠﻰ ﺍﻷﻧ ﹶ‬ ‫***‬ ‫‪٦٢‬ـ ﹺﻣ ﹾﻦ ﹶﺃ ﹾﻣ ﹺﺮ ﹺﻩ ﹶﺷ ﹾﻴﺌﹰﺎ ﹶﻓ ﹶﻌ ﹾﻞ ﹶﻭ ﹶﻟ ﹾﻮ ﹶﺫ ﹺﻫ ﹾﻞ‬
‫ﻷﻣـ ﹴ‬ ‫ﺎﺳ ﹺ‬ ‫‪٦٣‬ـ ﹶﻓﺤ ﹺ‬
‫ـﺮ ﹶﻭ ﹶﺻﻼ‬ ‫ـﻦ ﹶﺟــﺪﱠ ﹾ‬ ‫ﹶﻓـ ﹸـﺮ ﱠﺏ ﹶﻣـ ﹾ‬ ‫***‬ ‫ﺍﻷﻣﻼ‬ ‫ﺐ ﺍﻟﻨﱠ ﹾﻔ ﹶﺲ ﻭ ﹶﻗﻠﻞ ﹶ‬ ‫ﹶ‬
‫\¸‪U‡]⁄Á¸\;‡]—Ñ^;Åt^;Ï“˜⁄’]d;‡]⁄Á‬‬
‫ﺟﺎﺯﻣﺎ‬
‫ﹰ‬ ‫ﳚﺐ ﻋﲆ ﻛﻞ ﻣﻜ ﱠﻠﻒ ﴍ ﹰﻋﺎ ﺍﻹﻳﲈﻥ ﺑﺎﳌﻼﺋﻜﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻌﺘﻘﺪ ﺍﻋﺘﻘﺎ ﹰﺩﺍ‬
‫ﺑﺄﳖﻢ ﻣﻮﺟﻮﺩﻭﻥ‪ ،‬ﻭﺑﺄﳖﻢ ﻣﻜﺮﻣﻮﻥ ﻻ ﻳﻌﺼﻮﻥ ﺍﷲ ﻣﺎ ﺃﻣﺮﻫﻢ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ‪.‬‬
‫\’‪U€‚d;‡]⁄Á¸\;gÊpÂÂ;€·ÄÊpÂ;Ì÷¡;◊Ë’Å‬‬
‫ﻗﺎﻝ ﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪q p on m l k j i h g‬‬
‫‪ ~ } |{ z y x w v u t s r‬ﮯ¡‬
‫‪ ¥ ¤ £ ¢‬ﱸ )‪ ،(١‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ \ ] ^ _‬
‫` ‪ g f e d c b a‬ﱸ )‪.(٢‬‬
‫ﻭﳚﺐ ﺍﻹﻳﲈﻥ ﺑﺎﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻭﺭﺩﺕ ﺃﺳﲈﺅﻫﻢ‪ ،‬ﺃﻭ ﺃﻭﺻﻔﺎﻫﻢ‪ ،‬ﺃﻭ ﺃﺻﻨﺎﻓﻬﻢ‬
‫ﺇﲨﺎﻻ ﻓﻴﻜﻮﻥ ﺍﻹﻳﲈﻥ ﲠﻢ ﹰ‬
‫ﺇﲨﺎﻻ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﺫﻛﺮﻫﻢ ﹰ‬ ‫ﹰ‬
‫ﺗﻔﺼﻴﻼ‪ ،‬ﱠ‬ ‫ﻋﲆ ﺍﻟﺘﻔﺼﻴﻞ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ .‬ﺍﻵﻳﺔ‪.٢٨٥ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ .‬ﺍﻵﻳﺔ‪.١٣٦ :‬‬
‫‪١١‬‬
 ‫‪UÏ“˜⁄’\;ÀÁÖ¬h‬‬
‫ﻭﺍﳌﻼﺋﻜﺔ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﲨﻊ ﹶﻣ ﹶﻠﻚ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﺄﻟﻚ ﻣﻦ ﺍﻷﻟﻮﻙ ﺛﻢ ﺗﴫﻓﻮﺍ ﰲ ﻟﻔﻈﻪ‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﻸﻙ‪ ،‬ﺛﻢ ﻧﻘﻠﻮﺍ ﺣﺮﻛﺔ ﺍﳍﻤﺰﺓ ﺇﱃ ﺍﻟﻼﻡ ﻭﺣﺬﻓﻮﺍ ﺍﳍﻤﺰﺓ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﹶﻣ ﹶﻠﻚ ﲨﻌﻪ‪:‬‬
‫ﻣﻼﺋﻚ ﻭﻣﻼﺋﻜﺔ‪ ،‬ﻭﺍﻷﹶ ﹸﻟﻮﻛﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻜﺄﻥ ﻟﻠﻤﻠﻚ ﺭﺳﺎﻟﺔ ﳛﻤﻠﻬﺎ ﳍﺬﺍ ﺳﻤﻲ‬
‫ﲠﺬﺍ ﺍﻻﺳﻢ‪.‬‬
‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻢ ﺃﺟﺴﺎﻡ ﻟﻄﻴﻔﺔ ﻧﻮﺭﺍﻧﻴﺔ ﻗﺎﺩﺭﺓ ﻋﲆ ﺍﻟﺘﺸﻜﻞ ﺑﺄﺷﻜﺎﻝ ﳐﺘﻠﻔﺔ‬
‫ﹰ‬
‫ﰲ ﺃﺷﻜﺎﻝ ﺣﺴﻨﺔ‪ ،‬ﺷﺄﳖﺎ ﺍﻟﻄﺎﻋﺔ ﻭﻣﺴﻜﻨﻬﺎ ﺍﻟﺴﲈﻭﺍﺕ ﻏﺎﻟ ﹰﺒﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺴﻜﻦ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺳﻞ ـ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ـ ﻳﺮﻭﳖﻢ ﺗﺎﺭ ﹰﺓ ﻋﲆ ﺻﻮﺭﲥﻢ ﺍﳊﻘﻴﻘﻴﺔ‪،‬‬
‫ﻭﺗﺎﺭ ﹰﺓ ﺑﺄﺷﻜﺎﻝ ﺃﺧﺮ￯‪.‬‬
‫¡‪U]‚Ë÷¡;◊Ë’Å’\Â;G€‚i⁄ë‬‬
‫ﺍﳌﻼﺋﻜﺔ ﻣﻌﺼﻮﻣﻮﻥ ﳏﻔﻮﻇﻮﻥ ﻣﻦ ﺍﻟﺬﻧﺐ‪ :‬ﱹ»¼½¾¿‪ÁÀ‬‬
‫‪ Â‬ﱸ )‪ ، (١‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ¡ ‪ ¥ ¤ £ ¢‬ﱸ )‪(٢‬؛ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﱹ‪~ }|{zyxwv ut‬ﮯ¡‪¢‬‬
‫‪ ª © ¨ § ¦ ¥ ¤ £‬ﱸ )‪ ، (٣‬ﱹ < = > ?‬
‫@ ‪ A‬ﱸ )‪.(٤‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ ‪ .‬ﺍﻵﻳﺔ‪.٦ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ .‬ﺍﻵﻳﺔ‪.٢٠ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٥٠ ،٤٩ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ .‬ﺍﻵﻳﺔ‪.٢٧ :‬‬
‫‪١٢‬‬
 ‫\’‪UÔ]Ëe›¯\;Ï⁄ë¡;Â;Ï“˜⁄’\;Ï⁄ë¡;flËd;–Ö‬‬
‫ﻧﺰﻭﻉ ﺇﱃ‬
‫ﹲ‬ ‫ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻟﻴﺲ ﻋﻨﺪﻫﻢ‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺼﻤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ ﹼ‬
‫ﺍﳌﻌﺼﻴﺔ؛ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﻟﺸﻬﻮﺓ ﰲ ﺗﺮﻛﻴﺒﻬﻢ‪ ،‬ﺃﻣﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻌﻨﺪﻫﻢ ﺍﻟﻘﺎﺑﻠﻴﺔ ﻟﻠﻤﻌﺼﻴﺔ‬
‫ﺑﻔﻄﺮﲥﻢ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﳛﻔﻈﻬﻢ ﻭﳛﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﻌﺼﻴﺔ؛ ﻓﺎﻟﻌﺼﻤﺔ ﻭﺍﺟﺒﺔ ﻟﻸﻧﺒﻴﺎﺀ‬
‫ﻭﻟﻠﻤﻼﺋﻜﺔ ﻛﲈ ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﳉﻮﻫﺮ ﺓ‪ :‬ﹺ‬
‫ﻭﻋ ﹾﺼ ﹶﻤ ﹸﺔ ﺍﻟﺒﺎﺭﻱ ﱟ‬
‫ﻟﻜﻞ ﹶﺣﺘ ﹶﱢﻤﺎ*‬
‫|÷‪UÏ“˜⁄’\;œ‬‬
‫ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺧﻠﻘﻬﺎ ﻣﻦ ﻧﻮﺭ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ‪:‬‬
‫»ﺧﻠﹺ ﹶﻘ ﹾ‬
‫ﺖ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﻧﻮﺭ‪ ،‬ﻭﺧﻠﻖ ﺍﳉﺎﻥ ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ ﻧﺎﺭ‪ ،‬ﻭﺧﻠﻖ ﺁﺩﻡ ﳑﺎ ﻭﺻﻒ‬ ‫ﹸ‬
‫ﻟﻜﻢ«)‪.(١‬‬
‫^‪UÏ“˜⁄’\;Ã]fiê‬‬
‫ﺃﺻﻨﺎﻑ ﳐﺘﻠﻔﺔ ﺣﺴﺐ ﻣﺎ ﻳﻮﻛﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﺃﻋﲈﻝ‪ ،‬ﻭﳑﺎ ﺃﺛﺒﺘﺘﻪ‬
‫ﹲ‬ ‫ﻭﺭﺩ ﹶﺃ ﱠﻥ ﺍﳌﻼﺋﻜﺔ‬
‫ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳌﻼﺋﻜﺔ ﻣﺎ ﻳﲇ‪:‬‬
‫\’‪U‡Êeh]“’\Â;‡Êæ…]u‬‬
‫‪١‬ـ ﺍﳊﻔﻈﺔ‪ :‬ﻋﻬﺪ ﺍﻟﻠﻪ ﺇﱃ ﻓﺮﻳﻖ ﻣﻦ ﻣﻼﺋﻜﺘﻪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺣﻔﻈﺔ ﳋﻠﻘﻪ ﳛﻔﻈﻮﳖﻢ‬
‫ﻣﻦ ﺍﳌﻀﺎﺭ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﳊﻔﻈﺔ ﻷﻓﺮﺍﺩ ﺍﻹﻧﺲ ﺧﺎﺻﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻠﺠﻦ ﺣﻔﻈ ﹰﺔ ﻛﺬﻟﻚ‪،‬‬
‫ﻳﻘﻮﻝ ـ ﺳﺒﺤﺎﻧﻪ ـ‪ :‬ﱹ‪ {z y x w v u t s r q p‬ﱸ)‪،(٢‬‬
‫ﺃﻱ ﺑﺄﻣﺮ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﷺ ‪» :‬ﻳﺘﻌﺎﻗﺒﻮﻥ ﻓﻴﻜﻢ ﻣﻼﺋﻜﺔ ﺑﺎﻟﻠﻴﻞ ﻭﻣﻼﺋﻜﺔ‬ ‫ـ‬
‫ﺑﺎﻟﻨﻬﺎﺭ«)‪.(٣‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ‪ .‬ﺍﻵﻳﺔ ‪.١١ :‬‬
‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫‪١٣‬‬
 ‫ﻭﻳﺮ￯ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ ﹶﺃ ﱠﻥ ﹸ‬
‫ﺍﳊ ﹼﻔ ﹶ‬
‫ﺎﻅ ﻫﻢ ﺍﻟ ﹸﻜﺘﱠﺎﺏ ﻣﺴﺘﺪﻟﲔ ﺑﻘﻮﻟﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ‪:‬‬
‫ﱹ ‪ X W V U T S R Q P O‬ﱸ)‪ (١‬ﻓﻬﻲ ﺃﻭﺻﺎﻑ‬
‫ﻟﺼﻨﻒ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪.‬‬
‫ﺁﺧﺮ‪ ،‬ﻣﻮﺻﻮﻑ ﺑﺎﻟﻌﻠﻢ ﻭﻣﻌﻄﻮﻑ ﺑﻐﲑ‬ ‫ﹲ‬
‫ﺻﻨﻒ ﹸ‬ ‫ﻭﻳﺮ￯ ﺍﻟﺒﻌﺾ‪ :‬ﺃﻥ »ﺍﻟﻜﺎﺗﺒﲔ«‬
‫ﺣﺮﻑ ﻋﲆ ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ ﻭﻫﻢ ﺍﳊﻔﻈﺔ‪ ،‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﻘﺎﺋﻞ ﺇﻥ ﺍﳊﻔﻈﺔ ﻏﲑ‬
‫ﺍﻟﻜﺘﺒﺔ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﺍﻟﺘﻲ ﺑﻴﻨﺖ ﻣﻬﻤﺔ ﺍﳊﺎﻓﻈﲔ‪.‬‬
‫ﺃﻥ ﺍﳊﻔﻈﺔ ﻻ ﻳﻔﺎﺭﻗﻮﻥ ﺍﻟﻌﺒﺪ ﺃﺑﺪﹰ ﺍ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﺘﺒﺔ ﻓﺈﳖﻢ‬
‫ﻛﲈ ﻳﺆﻳﺪﻩ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﱠ‬
‫ﻳﻔﺎﺭﻗﻮﻧﻪ ﻋﻨﺪ ﺛﻼﺙ ﺣﺎﻻﺕ‪ :‬ﻋﻨﺪ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻋﻨﺪ ﺍﳉﲈﻉ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻐﺴﻞ‪ ،‬ﻛﲈ‬
‫ﺟﺎﺀ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺍﻟﻨﺒﻲ ﷺ »ﺇﻳﺎﻛﻢ ﻭﺍﻟﺘﻌﺮﻱ ﻓﺈﻥ ﻣﻌﻜﻢ ﻣﻦ ﻻﻳﻔﺎﺭﻗﻜﻢ ﺇﻻ ﻋﻨﺪ‬
‫ﺍﻟﻐﺎﺋﻂ‪ ،‬ﻭﺣﲔ ﻳﻔﴤ ﺍﻟﺮﺟﻞ ﺇﱃ ﺃﻫﻠﻪ‪ ،‬ﻓﺎﺳﺘﺤﻴﻮﺍ ﻣﻨﻬﻢ ﻭﺃﻛﺮﻣﻮﻫﻢ«)‪ (٢‬ﻭﻻ ﻳﻤﻨﻊ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻓﻘﺪ ﳚﻌﻞ ﺍﻟﻠﻪ ﳍﻢ ﻋﻼﻣﺔ ﻋﲆ ﻣﺎ ﻳﺼﺪﺭ ﻣﻦ ﺍﻟﻌﺒﺪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻻﺕ‬
‫ﻓﻴﻜﺘﺒﻮﻧﻪ‪ ،‬ﻭﻻ ﻳﻔﺎﺭﻗﻮﻧﻪ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﺍﻟﺜﻼﺙ ﺣﺘﻰ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺑﻴﺘﻪ ﺟﺮﺱ‪،‬‬
‫ﺃﻭ ﻛﻠﺐ‪ ،‬ﺃﻭ ﺻﻮﺭﺓ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻻ ﺗﺪﺧﻞ ﺑﻴﺘﹰﺎ ﻓﻴﻪ ﺟﺮﺱ‪،‬‬
‫ﺃﻭ ﻛﻠﺐ‪ ،‬ﺃﻭ ﺻﻮﺭﺓ‪ ،‬ﻓﺎﳌﻘﺼﻮﺩ ﻣﻼﺋﻜﺔ ﺍﻟﺮﲪﺔ‪.‬‬
‫ﺃﻥ ﻟﻜﻞ ﻓﺮﺩ ﻋﴩ ﹰﺓ ﺑﺎﻟﻠﻴﻞ ﻭﻣﺜ ﹶﻠﻬﻢ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﹼﺃﻣﺎ ﻋﺪﺩ ﺍﳊﻔﻈﺔ‪ :‬ﻓﻘﺪ ﻭﺭﺩ ﹼ‬
‫ﻋﴩﻭﻥ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪ ،‬ﹺ‬
‫ﻭﺣ ﹾﻔﻆ ﺍﷲ ﻟﻠﻌﺒﺪ ﺇﻧﲈ ﻫﻮ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﺍﳌﻌ ﹼﻠﻖ ﺃﻣﺎ ﺍﻟﻘﻀﺎﺀ‬
‫ﺍﳌﱪﻡ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺇﻧﻔﺎﺫﻩ‪ ،‬ﻓﻴﺘﻨﺤﻮﻥ ﻋﻨﻪ ﺣﺘﻰ ﹶﻳﻨﹾﻔﺬ‪.‬‬
‫‪٢‬ـ ﺍﻟﻜﺘﺒﺔ‪ :‬ﻫﻨﺎ ﻓﺮﻳﻖ ﺁﺧﺮ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻛﱠﻠﻬﻢ ﺍﻟﻠﻪ ﺗﻌﺎﱃ ﺑﻜﺘﺎﺑﺔ ﻛﻞ ﻣﺎ ﻳﺼﺪﺭ‬
‫ﻋﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﻜﺘﺒﺔ ﻣﻠﻜﺎﻥ‪ ،‬ﻛﻞ ﻣﻨﻬﲈ ﺭﻗﻴﺐ ﺃﻱ ﺣﺎﻓﻆ‪ ،‬ﻭﻋﺘﻴﺪ ﺃﻱ‪ :‬ﺣﺎﴐ‪ ،‬ﻓﻠﻴﺲ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻻﻧﻔﻄﺎﺭ ‪ .‬ﺍﻵﻳﺎﺕ ‪ ١٠ :‬ـ ‪.١٢‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﱰﻣﺬﻱ‪.‬‬
‫‪١٤‬‬
‫ﺍﺳﻢ ﺃﺣﺪﳘﺎ ﺭﻗﻴ ﹰﺒﺎ ﻭﺍﻵﺧﺮ ﻋﺘﻴﺪﹰ ﺍ ﻛﲈ ﻳﺘﻮﻫﻢ‪ ،‬ﻳﻘﻮﻝ ـ ﺳﺒﺤﺎﻧﻪ ـ‪ :‬ﱹ ‪= < ; :‬‬
‫> ? @ ‪ A‬ﱸ)‪ ، (١‬ﻭﻳﻜﺘﺒﺎﻥ ﻛﻞ ﳾﺀ ﺣﺘﻰ ﺍﻷﻧﲔ ﺍﻟﺼﺎﺩﺭ ﻣﻨﻪ ﰲ ﺍﳌﺮﺽ‪،‬‬
‫ﻭﳘﺎ ﻻ ﻳﺘﻐﲑﺍﻥ ﻣﺎ ﺩﺍﻡ ﺣﻴﺎ‪ ،‬ﻓﺈﺫﺍ ﻣﺎﺕ ﻳﻘﻮﻣﺎﻥ ﻋﲆ ﻗﱪﻩ ﻳﺴﺒﺤﺎﻥ ﻭﻳﻜﺘﺒﺎﻥ ﺛﻮﺍﺑﻪ ﺇﱃ‬
‫ﻛﺎﻓﺮﺍ‪.‬‬
‫ﺇﻥ ﻛﺎﻥ ﹰ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻥ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ‪ ،‬ﻭﻳﻠﻌﻨﺎﻧﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﹾ‬
‫\’‪UÏd]i“’\;flŸ;Ï⁄“u‬‬
‫ﻟﻴﺴﺖ ﺍﻟﻜﺘﺎﺑ ﹸﺔ ﳊﺎﺟﺔ ﺩﻋﺖ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺈﻧﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻳﻌﻠﻢ ﺧﺎﺋﻨﺔ ﺍﻷﻋﲔ ﻭﻣﺎ ﲣﻔﻲ‬
‫ﻛﻞ ﻣﻨﻬﻢ ﻛﺘﺎﺑﻪ ﻓﻴﻘﻮﻝ‪ :‬ﱹ ‪W‬‬
‫ﻟﻴﻘﻴﻢ ﺍﳊﺠ ﹶﺔ ﻋﲆ ﺍﻟﻌﺒﻴﺪ ﻳﻮﻡ ﹸﻳ ﹾﻌ ﹶﻄﻰ ﱞ‬
‫ﹶ‬ ‫ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﺇﻧﲈ‬
‫‪g fe d c b a` _ ^ ] \ [ Z Y X‬‬
‫‪ j i h‬ﱸ )‪ (٢‬ﻓﻠﻌﻠﻬﻢ ﻳﺴﺘﺤﻴﻮﻥ ﻣﻦ ﺍﳌﻌﺼﻴﺔ ﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺃﳖﺎ ﺳﺘﻜﺘﺐ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺃﻥ ﺃﺣﺪ ﺍﳌﻠﻜﲔ ﻋﻦ ﻳﻤﲔ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻫﻮ ﳐﺘﺺ ﺑﻜﺘﺎﺑﺔ ﺍﳊﺴﻨﺎﺕ‪،‬‬
‫ﺃﻥ ﺍﻷﻭﻝ ﺃﻣﲑ ﻋﲆ ﺍﻟﺜﺎﲏ‪،‬‬ ‫ﻭﺍﻵﺧﺮ ﻋﻦ ﻳﺴﺎﺭﻩ‪ ،‬ﻭﻫﻮ ﳐﺘﺺ ﺑﺎﻟﺴﻴﺌﺎﺕ‪ ،‬ﻛﲈ ﻭﺭﺩ ﹼ‬
‫ﻓﺈﺫﺍ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﺣﺴﻨﺔ ﺑﺎﺩﺭ ﻣ ﹶﻠﻚ ﺍﻟﻴﻤﲔ ﻟﻜﺘﺎﺑﺘﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻓﻌﻞ ﺳﻴﺌﺔ ﻗﺎﻝ ﻣﻠﻚ ﺍﻟﻴﺴﺎﺭ‪:‬‬
‫ﺃﺃﻛﺘﺐ؟ ﻓﻴﻘﻮﻝ ﻣﻠﻚ ﺍﻟﻴﻤﲔ‪ :‬ﻻ؛ ﻟﻌﻠﻪ ﻳﺴﺘﻐﻔﺮ‪ ،‬ﺃﻭ ﻳﺘﻮﺏ‪ ،‬ﻓﺈﺫﺍ ﻣﻀﺖ ﻓﱰﺓ ﻭﱂ‬
‫ﻳﺘﺐ ﻗﺎﻝ‪ :‬ﺍﻛﺘﺐ ﺃﺭﺍﺣﻨﺎ ﺍﷲ ﻣﻨﻪ‪ ،‬ﺃﻣﺎ ﺍﳌﺒﺎﺣﺎﺕ ﻓﻘﻴﻞ‪ :‬ﺗﻜﺘﺐ ﻭﻗﻴﻞ‪ :‬ﻻ‪ ،‬ﻭﺍﻷﺻﺢ‬
‫ﺍﻷﻭﻝ؛ ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪ A @ ? > = < ; :‬ﱸ)‪ ،(٣‬ﻭﳘﺎ ﻳﻼﺯﻣﺎﻥ‬
‫ﺍﻟﺸﺨﺺ ﻣﻨﺬ ﻛﻮﻧﻪ ﻧﻄﻔﺔ ﺇﱃ ﺃﻥ ﻳﻤﻮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻮﺍﺭﺩ ﻋﻠﻴﻪ ﺃﺭﺑﻌ ﹲﺔ‪ ،‬ﺍﺛﻨﺎﻥ ﹰ‬
‫ﳖﺎﺭﺍ‬
‫ﻟﻴﻼ‪ ،‬ﻳﺘﻌﺎﻗﺒﻮﻥ ﻋﻨﺪ ﺻﻼﺓ ﺍﻟﻌﴫ ﻭﻋﻨﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ‪.‬‬ ‫ﻭﺍﺛﻨﺎﻥ ﹰ‬
‫ﻭﻫﻞ ﺍﻟﻜﺘﺎﺑﺔ ﺣﻘﻴﻘﻴﺔ؟‪ ،‬ﻭﻫﻞ ﻫﻲ ﻋﲆ ﹺﻗﺮﻃﺎﺱ؟‪ ،‬ﻭﻣﺎ ﺁﻟﺘﻬﺎ؟ ﻭﻣﺎ ﻣﺪﺍﺩﻫﺎ؟ ﻭﻣﺎ‬
‫ﳜﱪﻧﺎ ﺍﻟﺮﺳﻮﻝ ﺑﺘﻔﺎﺻﻴﻠﻬﺎ ﻓﻨﱰﻙ ﻋﻠﻤﻬﺎ ﻟﻠﻪ ﺗﻌﺎﱃ‪.‬‬
‫ﺃﻣﻮﺭ ﻏﻴﺒﻴﺔ ﱂ ﹾ‬
‫ﻟﻐﺘﻬﺎ؟‪ ،‬ﻛﻞ ﻫﺬﻩ ﹲ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻕ ‪ .‬ﺍﻵﻳﺔ ‪.١٨ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪ .‬ﺍﻵﻳﺔ ‪.٤٩ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﻕ ‪ .‬ﺍﻵﻳﺔ ‪.١٨ :‬‬
‫‪١٥‬‬
 ‫‪U€‚…]fiê^;flŸÂ‬‬
‫‪٣‬ـ ﲪﻠﺔ ﺍﻟﻌﺮﺵ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪^ ] \ [ Z YX W V‬‬
‫_ ﱸ )‪. (١‬‬
‫‪٤‬ـ ﻭ ﺧﺰﻧﺔ ﺍﳉﻨﺔ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪«ª © ¨ § ¦ ¥ ¤‬‬
‫¬®¯‪¸¶μ´ ³²±°‬‬
‫‪ º ¹‬ﱸ)‪. (٢‬‬
‫‪٥‬ـ ﻭﺧﺰﻧﺔ ﺟﻬﻨﻢ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪P O N M L K J I H G F‬‬
‫‪ X W V U T S R Q‬ﱸ)‪. (٣‬‬
‫‪٦‬ـ ﻭﻣﻼﺋﻜﺔ ﺍﳌﻮﺕ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹﮯ ¡‪§¦¥ ¤£ ¢‬‬
‫¨ © ‪ ® ¬ « ª‬ﱸ)‪. (٤‬‬
‫‪U€‚h]ê‬‬
‫’÷‪U]‚fiŸ;GÎÖËm—;k]ê;Ï“˜⁄‬‬
‫‪١‬ـ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪76 54 3 2 1‬‬
‫‪A@ ?>=<;:98‬‬
‫‪ONMLKJI HGFEDCB‬‬
‫‪ Q P‬ﱸ)‪.(٥‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ‪ .‬ﺍﻵﻳﺔ ‪.١٧ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪ .‬ﺍﻵﻳﺔ ‪.٧٣ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ ‪ .‬ﺍﻵﻳﺎﺕ ‪ ٢٦ :‬ـ ‪.٣٠‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ‪ .‬ﺍﻵﻳﺔ ‪.٥٠ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ .‬ﺍﻵﻳﺎﺕ ‪ ٢٦ :‬ـ ‪.٢٨‬‬
‫‪١٦‬‬
‫‪٢‬ـ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻭﺍﻣﺮ ﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ » ¼ ½ ¾ ¿ ‪Á À‬‬
‫‪Â‬ﱸ)‪. (١‬‬
‫ﺍﻟﻨﺒﻲ ﰲ‬ ‫ﺃﻥ ﺟﱪﻳﻞ ﺃﺗﻰ‬ ‫ﹴ‬
‫ﺣﺴﻨﺔ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﱠ‬ ‫ﹴ‬
‫ﺑﺄﺷﻜﺎﻝ‬ ‫‪٣‬ـ ﺍﻟﻘﺪﺭﺓ ﻋﲆ ﺍﻟﺘﺸﻜﻞ‬
‫ﱠ‬
‫ﹺ‬
‫ﺷﺪﻳﺪ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ‪.‬‬ ‫ﹺ‬
‫ﺷﺪﻳﺪ ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ‪،‬‬ ‫ﺻﻮﺭﺓ ﺭﺟﻞ‬
‫‪٤‬ـ ﻻ ﻳﺄﻛﻠﻮﻥ ﻭﻻ ﻳﴩﺑﻮﻥ؛ ﻭﺇﻧﲈ ﺧﻠﻘﻮﺍ ﻟﻠﻌﺒﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﱹ½¾ ¿‪É ÈÇÆÅÄÃÂÁÀ‬‬
‫‪ ÍÌ Ë Ê‬ﱸ)‪. (٢‬‬
‫ﺫﻛﻮﺭﺍ ﻭﻻ ﺇﻧﺎ ﹰﺛﺎ‪ ،‬ﻭﻣﻦ ﻭﺻﻔﻬﻢ ﺑﺎﻟﺬﻛﻮﺭﺓ ﻓﻬﻮ ﻓﺎﺳﻖ‪ ،‬ﻭﻣﻦ ﻭﺻﻔﻬﻢ‬
‫ﹰ‬ ‫‪٥‬ـ ـ ﻟﻴﺴﻮﺍ‬
‫ﺑﺎﻷﻧﻮﺛﺔ ﻓﻬﻮ ﻛﺎﻓﺮ؛ ﻟﺘﻜﺬﻳﺒﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﱹ ! " ‪% $ #‬‬
‫& ' ( ) ﱸ )‪ (٣‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ﮯ ¡ ‪¢‬‬
‫‪ ® ¬ « ª© ¨ §¦ ¥ ¤ £‬ﱸ)‪. (٤‬‬
‫‪٦‬ـ ـ ﱂ ﺗ ﹶﹸﺮﻛﱠﺐ ﻓﻴﻬﻢ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻓﻼ ﺗﻘﻊ ﻣﻨﻬﻢ ﻣﻌﺼﻴﺔ‪.‬‬
‫‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ¯ ‪ μ´ ³ ² ± °‬ﱸ)‪. (٥‬‬ ‫‪٧‬ـ ـ ﻫﻢ ﺟﻨﺪ ﺍﻟﻠﻪ‬
‫‪UÏ“˜⁄’\;Ñ]“›b;€“t‬‬
‫ﺩﻝ ﻋﲆ ﻭﺟﻮﺩ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻓﻤﻨﻜﺮ ﻭﺟﻮﺩﻫﻢ ﻛﺎﻓﺮ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ ‪ .‬ﺍﻵﻳﺔ ‪.٦ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ‪ .‬ﺍﻵﻳﺎﺕ ‪ ٢٦ :‬ـ ‪.٢٨‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪ .‬ﺍﻵﻳﺔ ‪.٢٧ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ .‬ﺍﻵﻳﺔ ‪.١٩ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‪ .‬ﺍﻵﻳﺔ‪.٣١ :‬‬
‫‪١٧‬‬
 ‫‪C٢D‬‬
‫\‪Øö]Ëç’\Â;fl°‬‬
‫ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ‪ :‬ﹶ‬
‫ﻋﺎﱂ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻟﻐﻴﺒﻴﺔ ﻻ ﻳﻌﻠﻢ ﺣﻘﻴﻘﺘﻬﻢ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ﹼ‬
‫ﺩﻝ ﻋﲆ‬
‫ﺛﺒﻮﲥﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻟﻌﻠﲈﺀ‪.‬‬
‫ﻭﺍﻟﺸﻴﺎﻃﲔ ﹸﺃ ﱠﻣ ﹲﺔ ﻋﺎﻗﻠ ﹲﺔ ﳑ ﱢﻴﺰﺓﹲ‪ ،‬ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ‪ ،‬ﻓﻬﻢ ﻣﺄﻣﻮﺭﻭﻥ‬
‫ﹸ‬ ‫ﻭﺍﳉﻦ‬
‫ﱡ‬
‫ﺑﺎﻹﻳﲈﻥ ﺑﺎﻟﻠﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻭﺗﻌﺎﱃ ﻭﺗﻮﺣﻴﺪﻩ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻟﻪ‪.‬‬
‫`‪Uflq’\;œ÷|;È…;Ô]⁄÷¬’\;Ô\Ñ‬‬
‫ﻭﺍﳉﻦ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻨﺎﺳﻠﻮﺍ ﻣﻦ ﺇﺑﻠﻴﺲ‪ ،‬ﻛﲈ ﺗﻨﺎﺳﻞ ﺍﻹﻧﺲ ﻣﻦ ﺁﺩﻡ‪ ،‬ﻭﻣﻦ‬
‫ﻭﻗﺪ ﹸﺭ ﹺﻭ ﹶ‬
‫ﻱ ﻋﻦ‬ ‫ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻫﺬﺍ ﺭﺃﻱ ﺍﳊﺴﻦ ﺍﻟﺒﴫﻱ‬
‫ﹸ‬ ‫ﺍﳌﺆﻣﻦ‬
‫ﹸ‬ ‫ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ‬
‫ﺃﻥ ﻧ ﹾﹶﺴﻞ ﺇﺑﻠﻴﺲ ﻫﻢ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﺃﻣﺎ ﺍﳉﻦ ﻓﻬﻢ ﺟﻨﺲ ﺁﺧﺮ ﹶﻓ ﹸﻬﻢ ﻭﻟﺪﹸ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﹼ‬
‫ﺍﳉﺎﻥ‪ ،‬ﻭﻫﻢ ﻛﺎﻹﻧﺲ ﻣﻨﻬﻢ ﺍﳌﺆﻣﻦ ﻭﻣﻨﻬﻢ ﺍﻟﻜﺎﻓﺮ)‪. (١‬‬
‫ﻭﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﻠﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺃﻧﻪ ﺧﻠﻖ ﺍﳉﺎﻥ ﻣﻦ‬
‫ﻣﺎﺭﺝ ﻣﻦ ﻧﺎﺭ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺣﻖ ﺇﺑﻠﻴﺲ ﺇﻧﻪ‪ :‬ﱹ ‪{z y x w v u t‬ﱸ)‪،(٢‬‬
‫ﻭﻗﺎﻝ ﻋﲆ ﻟﺴﺎﻧﻪ‪ :‬ﱹ ‪ / . -‬ﱸ)‪ ، (٣‬ﻓﺎﳉﻦ ﺇﺫﻥ ﳐﻠﻮﻗﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻗﺪ‬
‫ﲢﻮﻟﻮﺍ ﺇﱃ ﺃﺟﺴﺎﻡ ﺷﻔﺎﻓﺔ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﺸﻜﻞ ﺑﲈ ﺗﺮﻳﺪ‪ ،‬ﻭﻓﻴﻬﻢ ﺍﻟﻘﺪﺭﺓ ﻋﲆ ﺭﺅﻳﺘﻨﺎ‬
‫ﻭﻟﻴﺲ ﻓﻴﻨﺎ ﺍﻟﻘﺪﺭﺓ ﻋﲆ ﺭﺅﻳﺘﻬﻢ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪o n m l k j‬‬
‫‪rq p‬ﱸ)‪.(٤‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ ﺑﺴﻨﺪ ﺿﻌﻴﻒ‪.‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ .‬ﺍﻵﻳﺔ‪.٥٠ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ .‬ﺍﻵﻳﺔ‪.١٢ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ .‬ﺍﻵﻳﺔ‪.٢٧ :‬‬
‫‪١٨‬‬
 ‫‪Uflq’\;kÊel;◊Ë’Ä‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﻭﺟﻮﺩ ﺍﳉﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺳﻤﻴﺖ ﺳﻮﺭﺓ ﻛﺎﻣﻠﺔ ﺑﺎﺳﻤﻬﻢ؛ ﺫﻛﺮ‬
‫ﻭﺍﻫﺘﺪﺍﺀ ﹴ‬
‫ﻓﺮﻳﻖ ﻣﻨﻬﻢ ﺑﺬﻟﻚ ﺍﻟﻨﻮﺭ‪:‬‬ ‫ﹶ‬ ‫ﺍﺳﺘﲈﻉ ﺍﳉﻦ ﺇﱃ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﹶ‬ ‫ﻓﻴﻬﺎ ـ ﺳﺒﺤﺎﻧﻪ ـ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ! " ‪+ * ) ( ' &% $ #‬‬
‫‪ 1 0 / . - ,‬ﱸ)‪ ، (١‬ﻭﻛﺎﻥ ﺍﳉﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻛﲈ‬
‫ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ! " ‪* ) ( ' & % $ #‬‬
‫‪ 3 2 1 0 / . -, +‬ﱸ)‪. (٢‬‬
‫ﻭﻗﺪ ﺧﺎﻃﺒﻬﻢ ﺍﷲ ﻣﻊ ﺍﻹﻧﺲ ﺣﻴﺚ ﻳﻘﻮﻝ‪ :‬ﱹ { | } ~ ﮯ‬
‫¡ ‪° ¯ ® ¬ « ª © ¨§ ¦ ¥ ¤ £ ¢‬‬
‫‪ ² ±‬ﱸ)‪ (٣‬ﻛﲈ ﻳﻘﻮﻝ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻟﻜﺎﻓﺮﳞﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻘﻴ ﹰﲈ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ‪:‬‬
‫ﱹ © ‪ ³ ² ± ° ¯ ® ¬ « ª‬ﱸ)‪. (٤‬‬
‫ﺍﳉﻦ ﲨﺎﻋ ﹲﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ‪ ،‬ﻭﴏﻓﻮﺍ ﺍﻵﻳﺎﺕ ﻋﻦ ﻇﺎﻫﺮﻫﺎ‪،‬‬ ‫ﻭﻗﺪ ﺃﻧﻜﺮ ﻭﺟﻮ ﹶﺩ ﱢ‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺃﻭﻟﺌﻚ ﺍﻟﻜﻔﺮﺓ ﻣﻦ ﺍﻹﻧﺲ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﹶﺑﻌﻴﺪﹲ‬
‫ﻋﻦ ﺍﳊﻖ ﻓﺎﻟﻘﺮﺁﻥ ﴏﻳﺢ ﰲ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ـ ﺍﳉﻦ ـ ﻭﺗﻜﻠﻴﻔﻪ ﻛﺎﻹﻧﺲ‪.‬‬
‫ﻭﺍﻟﺴﻨﺔ ﻛﺬﻟﻚ ﻣﻠﻴﺌﺔ ﲠﺬﺍ ﺍﳌﻌﻨﻰ‪ :‬ﻭﻗﺪ ﻗﺎﺑﻠﻬﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑ ﱠﻠﻐﻬﻢ ﺍﻟﺪﻋﻮﺓ‪،‬‬
‫ﻭﺍﺳﺘﻤﻌﻮﺍ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻭﺁﻣﻨﻮﺍ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺃﺛﻨﻰ ﻋﻠﻴﻬﻢ ﷺ ﳌﺎ ﻗﺮﺃ ﺳﻮﺭﺓ »ﺍﻟﺮﲪﻦ« ﻋﲆ‬
‫ﺃﺣﺴﻦ ﻣﻨﻜﻢ‪ ،‬ﻣﺎ ﻗﺮﺃﺕ ﻋﻠﻴﻬﻢ‪) :‬ﻓﺒﺄﻱ ﺁﻻﺀ‬
‫ﹶ‬ ‫ﺍﳉﻦ ﻛﺎﻧﻮﺍ‬
‫ﺍﻟﻨﺎﺱ ﻭﺳﻜﺘﻮﺍ ﻓﻘﺎﻝ‪» :‬ﺇﻥ ﱠ‬
‫ﺭﺑﻜﲈ ﺗﻜﺬﺑﺎﻥ( ﺇﻻ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻻ ﺑﴚﺀ ﻣﻦ ﺁﻻﺀ ﺭﺑﻨﺎ ﻧﻜﺬﺏ ﻓﻠﻚ ﺍﳊﻤﺪ«)‪. (٥‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳉﻦ‪ .‬ﺍﻷﻳﺘﺎﻥ‪.١٥ ،١٤ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‪ .‬ﺍﻵﻳﺔ‪.٢٩ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٣٤ ،٣٣ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻵﻳﺔ‪.١٣٠ :‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﱰﻣﺬﻱ‪.‬‬
‫‪١٩‬‬
 ‫\’‪UflËö]Ëç‬‬
‫ﺃﻣﺎ ﺍﻟﺸﻴﺎﻃﲔ ﻓﻬﻢ ﻋﺼﺎﺓ ﺍﳉﻦ ﻭﺟﻨﻮﺩ ﺇﺑﻠﻴﺲ‪ ،‬ﻣﻬﻤﺘﻬﻢ ﺗﺰﻳﲔ ﺍﻟﴩ ﻟﻺﻧﺲ‬
‫ﻭﺍﳉﻦ‪ ،‬ﻭﺇﺑﻌﺎ ﹸﺩﻫﻢ ﻋﻦ ﹶ‬
‫ﺍﳉﺎ ﱠﺩﺓ‪ ،‬ﻭﻓﻴﻬﻢ ﻳﻘﻮﻝ ‪» :‬ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﳚﺮﻱ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ‬
‫ﳎﺮ￯ ﺍﻟﺪﻡ«)‪ ،(١‬ﻭﻳﺪﻝ ﻋﲆ ﺗﻜﻠﻴﻔﻬﻢ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪F E D C‬‬
‫‪ H G‬ﱸ)‪ ، (٢‬ﻭﻗﻮﻟﻪ‪ :‬ﱹ © ‪± ° ¯ ® ¬ « ª‬‬
‫‪ ³ ²‬ﱸ)‪. (٣‬‬
‫ﻭﻗﺪ ﺍﻓﱰﻕ ﺍﻟﻌﻠﲈﺀ ﰲ ﺣﻘﻴﻘﺔ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺇﱃ ﻗﻮﻟﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺣﻘﻴﻘﺘﻬﲈ ﻣﺘﻐﺎﻳﺮﺓ‪ ،‬ﻓﺎﳉﻦ ﺃﺟﺴﺎﻡ ﻫﻮﺍﺋﻴﺔ ﻟﻄﻴﻔﺔ‬
‫ﺗﺘﺸﻜﻞ ﺑﺄﺷﻜﺎﻝ ﳐﺘﻠﻔﺔ ﻭﺗﻈﻬﺮ ﻣﻨﻬﺎ ﺃﻓﻌﺎﻝ ﻋﺠﻴﺒﺔ ﻣﻨﻬﻢ ﺍﳌﺆﻣﻦ ﺍﳌﻄﻴﻊ ﻭﻣﻨﻬﻢ‬
‫ﺍﻟﻜﺎﻓﺮ ﺍﻟﻌﺎﴆ‪ ،‬ﺃﻣﺎ ﺍﻟﺸﻴﺎﻃﲔ ﻓﻬﻲ ﺃﺟﺴﺎﻡ ﻧﺎﺭﻳﺔ‪ ،‬ﻣﻬﻤﺘﻬﺎ ﺇﻟﻘﺎﺀ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻐﻮﺍﻳﺔ‬
‫ﻭﺍﻟﻀﻼﻝ‪.‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﺃﻥ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺣﻘﻴﻘﺘﻬﲈ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺃﺟﺴﺎﻡ ﻧﺎﺭﻳﺔ ﻋﺎﻗﻠﺔ ﻗﺎﺑﻠﺔ‬
‫ﺍﳉﻦ ﻳﺸﻤﻞ ﺍﳌﻄﻴﻊ ﻭﺍﻟﻌﺎﴆ‪ ،‬ﺃﻣﺎ‬
‫ﺃﻥ ﱠ‬‫ﻟﻠﺘﺸﻜﻞ ﺑﺄﺷﻜﺎﻝ ﺣﺴﻨﺔ ﺃﻭ ﻗﺒﻴﺤﺔ‪ ،‬ﻏﲑ ﹼ‬
‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻬﻮ ﺍﺳﻢ ﺍﻟﻌﺎﴆ ﺍﳌﺘﻤﺮﺩ‪.‬‬
‫ﺛﺎﺑﺖ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﳖﻢ ﹸﺧﻠﹺﻘﻮﺍ‬
‫ﺃﻣﺮ ﹲ‬‫ﺃﻥ ﻭﺟﻮ ﹶﺩ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﹲ‬ ‫ﻭﺍﳊﺎﺻﻞ‪ :‬ﱠ‬
‫ﻣﻦ ﻧﺎﺭ‪ ،‬ﻭﺃﻥ ﺣﻘﻴﻘﺘ ﹸﹶﻬ ﹶﲈ ﻭﺍﺣﺪﺓﹲ‪ ،‬ﻭﺃﻥ ﱢ‬
‫ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻗﺮﻳﻨﹰﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻗﺮﻳﻨﹰﺎ ﻣﻦ‬
‫ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻓﻘﺮﻳﻨﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻳﺄﻣﺮﻩ ﺑﺎﳋﲑ ﻭﳛﺜﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺮﻳﻨﻪ ﻣﻦ ﺍﳉﻦ ﻳﺄﻣﺮﻩ‬
‫ﺑﺎﻟﴩ ﻭﳛﺜﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ‪.‬‬
‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪ .‬ﺍﻵﻳﺔ‪.٥٦ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻵﻳﺔ‪.١٣٠ :‬‬
‫‪٢٠‬‬
 ‫\∏‪ÏçÕ]fi‬‬
‫ﻭﺍﺻﻄﻼﺣﺎ‪.‬‬
‫ﹰ‬ ‫‪١‬ـ ﻋﺮﻑ ﺍﳌﻼﺋﻜﺔ ﻟﻐﺔ‬
‫‪٢‬ـ ﻣﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺎﳌﻼﺋﻜﺔ‪ ،‬ﻭﻣﺎ ﺣﻜﻢ ﻣﻨﻜﺮ ﻭﺟﻮﺩﻫﻢ؟ ﺩﻟﻞ ﻋﲆ ﻣﺎ ﺗﺬﻛﺮ‪.‬‬
‫‪٣‬ـ ﻛﻴﻒ ﺗﻔﺮﻕ ﺑﲔ ﻋﺼﻤﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬
‫‪٤‬ـ ﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ؟‬
‫‪٥‬ـ ﻗﺎﺭﻥ ﺑﲔ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ‪.‬‬
‫‪٦‬ـ ﺃﺛﺒﺘﺖ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﻨﺒﻮﻳﺔ ﺃﺻﻨﺎ ﹰﻓﺎ ﻟﻠﻤﻼﺋﻜﺔ‪ ،‬ﺍﺫﻛﺮﻫﺎ‪.‬‬
‫‪٧‬ـ ﻛﻴﻒ ﺗﺪﻟﻞ ﻋﲆ ﺃﻥ ﺑﻌﺾ ﺍﳉﻦ ﻣﺴﻠﻤﻮﻥ؟‬
‫‪٨‬ـ ﻫﻞ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ؟ ﻭﺿﺢ ﺫﻟﻚ‪.‬‬

‫***‬

‫‪٢١‬‬
 ‫‪C٣D‬‬
‫\∏‪kÊ‬‬
‫‪:‬‬ ‫ﹶﻗ ﹶﺎﻝ ﺍﻟﻨﱠﺎﻇﹺ ﹸﻢ‬
‫ﻮﻝ ﺍ ﹶﳌﻮ ﹺ‬ ‫ﺍﺟــﺐ ﺇﹺﻳﲈ ﹸﻧﻨﹶــﺎ ﺑﹺﺎ ﹾﹶﳌــﻮ ﹺ‬
‫‪٦٤‬ـ ﹶﻭ ﹶﻭ ﹺ‬
‫ﺕ‬ ‫ﻭﺡ ﹶﺭ ﹸﺳ ﹸ ﹾ‬ ‫ﹶﻭ ﹶﻳ ﹾﻘﺒﹺ ﹸﺾ ﱡ‬
‫ﺍﻟﺮ ﹶ‬ ‫***‬ ‫ﺕ‬ ‫ﹾ‬ ‫ﹲ ﹶ‬
‫\¸‪UkÊ⁄’]d;‡]⁄Á‬‬
‫ﻭﻗﻮﻉ ﺍﳌﻮﺕ ﺣﻘﻴﻘﺔ ﻣﺸﺎﻫﺪﺓ ﻣﻠﻤﻮﺳﺔ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻐﻴﺒﻴﺎﺕ ﰲ ﳾﺀ‪.‬‬
‫ﻓﻜﻴﻒ ﳚﺐ ﺍﻹﻳﲈﻥ ﺑﺎﳌﻮﺕ؟ ﺍﻹﻳﲈﻥ ﺑﺎﳌﻮﺕ ﺍﻟﺬﻱ ﹸﻛ ﱢﻠﻔﻨﺎ ﺑﻪ ﴍ ﹰﻋﺎ ﻋﲆ ﻭﺟﻬﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻧﺆﻣﻦ ﹶﺃ ﱠﻥ ﻛﻞ ﺍﳋﻠﻖ ﺇﱃ ﻓﻨﺎﺀ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﺇﻻ ﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ ‪ ،‬ﻛﲈ ﻗﺎﻝ‬
‫ـ ﺳﺒﺤﺎﻧﻪ ـ‪ :‬ﱹ ‪ Y X W V U T S R Q P O‬ﱸ)‪. (١‬‬
‫ﻭﺍﳌﺨﺎﻟﻔﻮﻥ ﰲ ﻫﺬﺍ ﻫﻢ ﺍﻟﺪﻫﺮﻳﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪:‬‬
‫»ﺇﻥ ﻫﻲ ﺇﻻ ﺃﺭﺣﺎﻡ ﺗﺪﻓﻊ‪ ،‬ﻭﺃﺭﺽ ﺗﺒﻠﻊ«‪.‬‬
‫ﺍﻧﺘﻬﺎﺀ ﺁﺟﺎﻟﹺﻨﹶﺎ ﺍﻟﺘﻲ ﻗﺪﱠ ﺭﻫﺎ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻟﻨﺎ‪.‬‬
‫ﹸ‬
‫ﹺ‬
‫ﺍﳌﻮﺕ ﻫﻮ‬ ‫ﺍﻟﺜﺎﲏ‪ :‬ﹶﺃ ﱠﻥ ﹶ‬
‫ﺳﺒﺐ‬
‫ﻭﺍﳌﺨﺎﻟﻔﻮﻥ ﰲ ﺫﻟﻚ ﻫﻢ ﺍﻟﻄﺒﻴﻌﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻨﺴﺒﻮﻥ ﺍﻷﺷﻴﺎﺀ ﻟﻠﻄﺒﻴﻌﺔ‪ ،‬ﻓﻴﻔﴪﻭﻥ‬
‫ﺍﳌﻮﺕ ﻋﲆ ﺃﻧﻪ ﺑﺴﺒﺐ ﺍﺧﺘﻼﻝ ﻧﻈﺎﻡ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬
‫ﻭﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ ﺃﺧﱪﻧﺎ ﹶﺃ ﱠﻥ ﺍﳌﻮﺕ ﻳﺄﰐ ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﺍﻷﺟﻞ ﺍﳌﻜﺘﻮﺏ ﰲ ﻋﻠﻢ ﺍﷲ‬
‫ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ¡‪©¨§¦ ¥¤£¢‬ﱸ)‪.(٢‬‬
‫ﹶ‬
‫ﻭﺃ ﱠﻥ ﺍﳌﻮﺕ ﻳﻜﻮﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺘﻲ ﺗﺘﻮﱃ ﺇﺧﺮﺍﺝ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﳉﺴﺪ‪،‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪ Ø × Ö Õ Ô Ó Ò Ñ Ð Ï Î‬ﱸ)‪،(٣‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٢٧ ،٢٦ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ .‬ﺍﻵﻳﺔ‪.٦١ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‪ .‬ﺍﻵﻳﺔ‪.١١ :‬‬
‫‪٢٢‬‬
 ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪ J I H G F E D C B A‬ﱸ)‪. (١‬‬
‫ﻭﺃﻥ ﺍﳌﻮﺕ ﹸﺳﻨﱠ ﹸﺔ ﺍﷲ ﰲ ﺧﻠﻘﻪ ﻻ ﺗﺘﺨﻠﻒ ﻋﻦ ﺃﺣﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪Ô Ó‬‬
‫‪ Ö Õ‬ﱸ)‪ ، (٢‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪È Ç ÆÅ Ä Ã Â Á À‬‬
‫‪Ö ÕÔ Ó Ò Ñ ÐÏ Î Í Ì Ë Ê É‬‬
‫×ﱸ)‪ ،(٣‬ﻭﺍﳌﻮﺕ ﲠﺬﺍ ﺣﻘﻴﻘﺔ ﻣﺸﺎﻫﺪﺓ ﳏﺴﻮﺳﺔ ﻭﺍﻗﻌﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪UkÊ⁄’\;Ö“fiŸ;€“t‬‬
‫ﻛﺎﻓﺮ؛ ﻷﻧﻪ ﻳﻨﻜﺮ ﻣﺎ ﻫﻮ ﻣﻘﻄﻮﻉ‬
‫ﻭﻣﻨﻜﺮ ﺍﳌﻮﺕ ﲠﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﴩﻋﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﹲ‬
‫ﺑﺜﺒﻮﺗﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫‪U‡]⛸\;flÁÊ“h‬‬
‫ﹴ‬
‫ﻭﺟﺴﺪ‪ ،‬ﻭﺍﳉﺴﺪﹸ ﻣﻦ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﳜﻀﻊ ﻟﻠﻤﻌﺮﻓﺔ‬ ‫ﻣﻜﻮ ﹲﻥ ﻣﻦ ﺭﻭﺡﹴ‬
‫ﺍﻹﻧﺴﺎﻥ ﱠ‬
‫ﹸ‬
‫ﺗﻌﺮﺽ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺇﺩﺭﺍﻛﻪ‪ ،‬ﻭﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻴﻪ ﻭﻭﻗﺎﻳﺘﻪ ﻣﻦ ﺍﻷﻣﺮﺍﺽ‪ ،‬ﻭﻋﻼﺟﻪ ﺇﺫﺍ ﱠ‬
‫ﳌﺮﺽ‪.‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻵﻳﺔ‪.٦١ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ .‬ﺍﻵﻳﺔ‪.٣٠ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﺍﻷﻳﺘﺎﻥ‪.٣٥ ،٣٤ :‬‬
‫‪٢٣‬‬
 ‫‪C٤D‬‬
‫^‪ÿÊiŒ∏\;◊p‬‬
‫‪:‬‬ ‫ﹶﻗ ﹶﺎﻝ ﺍﻟﻨﱠﺎﻇﹺ ﹸﻢ‬
‫ـﻞ‬ ‫ـﺬﺍ ﹶﺑﺎﻃﹺـ ﹲ‬
‫ـﻞ ﻻﹶ ﹸﻳ ﹾﻘ ﹶﺒـ ﹸ‬ ‫ـﲑ ﻫـ ﹶ‬
‫ﹶﻭ ﹶﻏـ ﹾ ﹸ‬ ‫***‬ ‫ــﻦ ﹸﻳ ﹾﻘﺘ ﹸ‬
‫ﹶــﻞ‬ ‫ــﺖ ﺑﹺﻌﻤ ﹺ ﹺ‬
‫ــﺮﻩ ﹶﻣ ﹾ‬ ‫‪٦٥‬ـ ﹶﻭ ﹶﻣ ﱢﻴ ﹲ ﹸ ﹾ‬
‫‪ÅË‚⁄h‬‬
‫ﳚﺐ ﺍﻹﻳﲈﻥ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ ﻻ ﻳﻤﻮﺕ ﺃﺣﺪ‬
‫ﹰ‬
‫ﻣﻘﺘﻮﻻ ﺑﺄﻱ‬ ‫ﻣﻨﻬﻢ ﺣﺘﻰ ﻳﺘﻢ ﺃﺟﻠﻪ ﺍﻟﺬﻱ ﻗﺪﱠ ﺭﻩ ﺍﷲ ﻟﻪ ﺳﻮﺍﺀ ﻣﺎﺕ ﺣﺘﻒ ﺃﻧﻔﻪ ﺃﻡ ﻣﺎﺕ‬
‫ﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻘﺘﻞ ﻛﻤﻦ ﻳﻘﺘﻠﻪ ﻏﲑﻩ‪.‬‬
‫\’‪U„÷p^;È…;Ø}’\;‡]ËdÂ;ÿÊiŒ⁄‬‬
‫ﺃﻥ ﻟﻺﻧﺴﺎﻥ ﹰ‬
‫ﺃﺟﻼ ﻭﺍﺣﺪﹰ ﺍ‪ ،‬ﻻ ﻳﺘﺄﺧﺮ ﻋﻨﻪ ﻭﻻ ﻳﺘﻘﺪﻡ‪،‬‬ ‫^‪ UˆĆ⁄Â‬ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﱠ‬
‫ﻓﺎﳌﻘﺘﻮﻝ ﻣﺎﺕ ﺑﺄﺟﻠﻪ ﺍﻟﺬﻱ ﺣﺪﺩﻩ ﺍﻟﻠﻪ ﻟﻪ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪¥¤ £ ¢‬‬
‫¦ § ¨ © ‪ ¯ ® ¬« ª‬ﱸ)‪ ،(١‬ﻭﺍﻵﻳﺔ ﺗﺸﻤﻞ ﺍﻷﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﻭﻏﲑﻫﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪M L K J I H G F E D C‬‬
‫‪ON‬ﱸ)‪.(٢‬‬
‫ﺚﰲ‬ ‫»ﺇﻥ ﹸﺭﻭﺡ ﺍﻟ ﹸﻘ ﹺ‬
‫ﺪﺱ ﹶﻧ ﹶﻔ ﹶ‬ ‫ﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﻗﺎﻝ‪ :‬ﱠ‬ ‫ﹶﺃ ﱠﻥ ﹶﺭ ﹶ‬ ‫ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﻮﺕ ﻧﻔﺲ ﺣﺘﻰ ﺗﺴﺘﻜﻤﻞ ﹺﺭﺯﹾﻗﻬﺎ ﹶ‬
‫ﻭﺃﺟ ﹶﻠﻬﺎ«)‪.(٣‬‬ ‫ﹸﺭﻭﻋﻲ ﺃﻧﻪ ﻟﻦ ﹶﲤ ﹸ ﹶ‬
‫ﻓﻤﻦ ﱂ ﻳﻤﺖ ﺑﺴﺒﺐ ﺍﻟﻘﺘﻞ ﻓﺈﻧﻪ ﺳﻴﻤﻮﺕ ﰲ ﺍﻷﺟﻞ ﺍﻟﺬﻱ ﺣﺪﺩﻩ ﺍﻟﻠﻪ ﻟﻪ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ .‬ﺍﻵﻳﺔ‪.٤٩ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻵﻳﺔ‪.٣٨ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺰﺍﺭ ﰲ ﻣﺴﻨﺪﻩ ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ‪.‬‬
‫‪٢٤‬‬
 ‫ﺃﻥ ﹸﻋ ﹾﻤ ﹶﺮ ﹸﻩ ﺍﳌﺤﺪﺩ ﻟﻪ ﻗﺪ ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻓﻤﻮﺗﻪ ﺑﺎﻟﻘﺘﻞ ﻣﻌﻨﺎﻩ ﱠ‬
‫ﻭﻋﻘﻮﺑﺔ ﺍﻟﻘﺎﺗﻞ ﻋﲆ ﻓﻌﻠﻪ ﻭﻛﺴﺒﻪ‪ ،‬ﻭﳐﺎﻟﻔﺘﻪ ﻷﻣﺮ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﰲ ﺻﻴﺎﻧﺔ ﺍﻟﻨﻔﺲ‪،‬‬
‫ﻭﻋﺪﻡ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﴎﻩ ﺃﻥ ﻳﻌ ﱢﻈﻢ ﺍﷲﹸ ﺭﺯﻗﻪ‪ ،‬ﻭﺃﻥ ﻳﻤﺪﱠ‬
‫ﻭﻻ ﻳﻌﺎﺭﺽ ﻫﺬﺍ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ‪» :‬ﻣﻦ ﱠ‬
‫ﲪﻪ«)‪.(١‬‬‫ﰲ ﹶﺃﺟﻠﻪ ﹶﻓ ﹾﻠ ﹾ ﹺ‬
‫ﻴﺼﻞ ﹶﺭ ﹶ‬
‫…‚‪UflÁÖŸ^;flŸ;Åt\Â;Ì÷¡;ÿÊ⁄uŸ;\É‬‬
‫‪١‬ـ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍ ﹸﺩ ﺑﺎﳌﺪﱢ ﰲ ﺍﻟﻌﻤﺮ‪ :‬ﺍﻟﱪﻛﺔ ﻓﻴﻪ؛ ﺣﻴﺚ ﻳﻌﻤﻞ ﻓﻴﻪ ﻣﻦ ﺍﻷﻋﲈﻝ‬
‫ﺍﻟﺼﺎﳊﺔ ﺍﻟﻜﺒﲑﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﻻ ﻳﺴﺘﻄﻴﻊ ﻏﲑﻩ ﺃﻥ ﻳﻌﻤﻠﻬﺎ ﰲ ﺃﻭﻗﺎﺕ ﻃﻮﻳﻠﺔ‪.‬‬
‫‪٢‬ـ ﹶﺃ ﱠﻥ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳊﺪﻳﺚ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﺟﺎﺀ ﰲ ﺻﺤﻒ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻗﺪ‬
‫ﺇﻇﻬﺎﺭﺍ ﻟﺸﺄﳖﺎ‪ ،‬ﻭﻫﻮ ـ ﺳﺒﺤﺎﻧﻪ ـ‬
‫ﹰ‬ ‫ﻳﻌﻠﻖ ﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﻌﻤﺮ ﻋﲆ ﺍﻟﻄﺎﻋﺔ‬
‫ﻳﻌﻠﻢ ﹶﺃ ﱠﻥ ﺍﻟﻌﺒﺪ ﺳﻴﺼﻞ ﺭﲪﻪ‪ ،‬ﺃﻭ ﻻ ﻳﺼﻠﻬﺎ‪ ،‬ﻭﻻ ﺑﺪ ﻟﻌﻠﻤﻪ ـ ﺗﻌﺎﱃ ـ ﺃﻥ ﻳﺘﺤﻘﻖ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪ ® ¬ « ª© ¨ § ¦ ¥‬ﱸ)‪. (٢‬‬
‫‪UÏ’ái¬⁄’\;f·ÉŸ;U]Ë⁄ ›]l‬‬
‫ﻟﻠﻤﻌﺘﺰﻟﺔ ﰲ ﺃﺟﻞ ﺍﳌﻘﺘﻮﻝ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪:‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ :‬ﻟﻠﻜﻌﺒﻲ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻘﺘﻞ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﺍﳌﻮﺕ‬
‫ﻓﻌﻞ ﺍﻟﻠﻪ‪ ،‬ﻓﺎﳌﻘﺘﻮﻝ ﻟﻴﺲ ﻣﻴﺘﹰﺎ ﻭﺍﺳﺘﺪﻝ ﻋﲆ ﺭﺃﻳﻪ ﺑﻘﻮﻝ ﺍﷲ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ! "‬
‫‪ $ #‬ﱸ)‪ ، (٣‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻨﺪﻩ ﻋﻄﻒ ﺍﻟﻘﺘﻞ ﻋﲆ ﺍﳌﻮﺕ‪ ،‬ﻭﺍﻟﻌﻄﻒ ﻳﻘﺘﴤ‬
‫ﺍﳌﻐﺎﻳﺮﺓ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﲆ ﹶﺃ ﱠﻥ ﺍﳌﻘﺘﻮﻝ ﱂ ﻳﻤﺖ‪ ،‬ﻭﺃﻥ ﻫﻨﺎﻙ ﺃﺟﻠﲔ‪ :‬ﺃﺟﻞ ﺍﻟﻘﺘﻞ ﻭﺃﺟﻞ‬
‫ﺍﳌﻮﺕ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻘﺘﻞ ﺍﳌﻘﺘﻮﻝ ﻟﻌﺎﺵ ﺇﱃ ﺃﺟﻞ ﻣﻮﺗﻪ‪.‬‬
‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ .‬ﺍﻵﻳﺔ‪.٣٩ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ .‬ﺍﻵﻳﺔ‪.١٥٨ :‬‬
‫‪٢٥‬‬
‫ﻭﳚﺎﺏ ﻋﲆ ﻫﺬﺍ ﺑﺄﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪ :‬ﱹ ! " ﱸ ﻣﻦ ﻏﲑ ﺳﺒﺐ‪ ،‬ﱹ ‪ $ #‬ﱸ‬
‫ﺑﺄﻥ ﻣﺘﻢ ﺑﺴﺒﺐ‪.‬‬
‫ـ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﲏ‪ :‬ﳉﻤﻬﻮﺭ ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﻭﻫﻮ ﹶﺃ ﱠﻥ ﻟﻠﻤﻘﺘﻮﻝ ﹰ‬
‫ﺃﺟﻼ ﻭﺍﺣﺪﹰ ﺍ‪ ،‬ﻭﻫﻮ ﺃﺟﻞ‬
‫ﺍﳌﻮﺕ‪ ،‬ﻭﺍﻟﻘﺎﺗﻞ ﻗﻄﻊ ﻋﲆ ﺍﳌﻘﺘﻮﻝ ﺃﺟﻠﻪ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻘﺘﻠﻪ ﻟﻌﺎﺵ ﺇﱃ ﺃﺟﻠﻪ ﺍﻟﺬﻱ ﺣﺪﺩﻩ‬
‫ﺍﻟﻠﻪ ﻟﻪ‪.‬‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻷﰊ ﺍﳍﺬﻳﻞ ﺍﻟﻌﻼﻑ ـ ﺃﺣﺪ ﺃﺋﻤﺘﻬﻢ ـ ﻭﻫﻮ ﹶﺃ ﱠﻥ ﺍﳌﻘﺘﻮﻝ ﻟﻪ ﹲ‬
‫ﺃﺟﻞ‬
‫ﻭﺍﺣﺪﹲ ﻭﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻗﺘﻞ ﻓﻴﻪ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻘﺘﻞ ﳌﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻗﺘﻞ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ‬
‫ﹺ‬
‫ﺍﻟﺴﻨﺔ‪.‬‬ ‫ﰲ ﻫﺬﺍ ﻳﻮﺍﻓﻖ ﹶ‬
‫ﺃﻫﻞ‬
‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﻣﺎ ﻣﻌﻨﻰ ﺍﻹﻳﲈﻥ ﺑﺎﳌﻮﺕ؟‪ ،‬ﻭﻣﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﻪ؟‪.‬‬
‫‪٢‬ـ ﻣﺎ ﺣﻜﻢ ﻣﻨﻜﺮ ﺍﳌﻮﺕ؟ ﻭﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﲆ ﻓﻨﺎﺀ ﺍﳋﻠﻖ ﻭﺑﻘﺎﺀ ﺍﳋﺎﻟﻖ؟‬
‫‪٣‬ـ ﻟﻺﻧﺴﺎﻥ ﺃﺟﻞ ﻭﺍﺣﺪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﲈ ﺭﺃﻱ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺫﻟﻚ؟‪.‬‬
‫‪٤‬ـ ﻛﻴﻒ ﺗﻔﴪ ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﰲ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ﷺ ﰲ ﺍﳊﺪﻳﺚ »ﻣﻦ ﴎﻩ ﺃﻥ ﻳﻌﻈﻢ‬
‫ﺍﻟﻠﻪ ﺭﺯﻗﻪ ﻭﺃﻥ ﻳﻤﺪﱠ ﰲ ﺃﺟﻠﻪ ﻓﻠﻴﺼﻞ ﺭﲪﻪ«؟‪.‬‬

‫***‬

‫‪٢٦‬‬
 ‫\’‪„]fi…;∫;À÷Žǐ|\;]ŸÂ;ÑÊë’\;∫;~fi‬‬
‫‪;€Ω]fi’\;ÿ]Õ‬‬
‫ﺍﻟﻠﺬ ﹸﻋ ﹺﺮ ﹾ‬
‫ﻑ‬ ‫ﺍﻟﺴﺒﻜﻲ ﺑﻘﺎﻫﺎ ﹾ‬
‫ﻭﺍﺳﺘﻈﻬﺮ ﱡ‬
‫ﹶ‬ ‫***‬ ‫ﱠﻔﺲ ﻟﺪ￯ ﺍﻟﻨﱠ ﹾﻔﺦﹺ ﺍﺧﺘﹸﻠﹺ ﹾ‬
‫ﻒ‬ ‫‪٦٦‬ـ ﻭﰲ ﻓﻨﺎ ﺍﻟﻨ ﹺ‬
‫ﻧـــﻲ ﻟﻠﺒـــﲆ ﻭ ﻭ ﱠﺿﺤـــﺎ‬ ‫ﱡ‬ ‫ﺍﻟﺤ ﹾﺰ‬
‫ﹸ‬ ‫***‬ ‫ﺍﻟﺬﻧ ﹺ‬
‫ﹶﺐ ﻛﺎﻟﺮﻭﺡﹺ ﻟﻜﻦ ﹶﺻ ﱠﺤ ﹶﺤﺎ‬ ‫ﺐ ﱠ‬‫‪٦٧‬ـ ﹶﻋ ﹾﺠ ﹸ‬
‫ﻓﺎﻃﻠــﺐ ﹶﳌ ﹺــﺎ ﻗــﺪ ﹶﱠﳋ ﹸﺼــﻮﺍ‬ ‫ﺧﺼ ﹸﺼــﻮﺍ‬ ‫ﹲ‬ ‫ﻭﻛﻞ ﹴ‬ ‫‪٦٨‬ـ ﱡ‬
‫ﹾ‬ ‫ﻮﻣــ ﹸﻪ‬
‫ﹸﻋ ﹸﻤ ﹶ‬ ‫***‬ ‫ﻫﺎﻟــﻚ ﻗــﺪ ﱠ‬ ‫ﳾﺀ‬

‫ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﲈﺀ ﰲ ﻓﻨﺎﺀ ﺍﻟﻨﻔﺲ ﺃﻱ ﺍﻟﺮﻭﺡ ﻋﻨﺪ ﻧﻔﺦ )ﺇﴎﺍﻓﻴﻞ( ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻨﻔﺨﺔ‬
‫ﺍﻷﻭﱃ‪:‬‬
‫‪١‬ـ ﻓﺬﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺇﱃ ﺍﳊﻜﻢ ﺑﻔﻨﺎﺋﻬﺎ ﻋﻨﺪ ﺫﻟﻚ ﻟﻈﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪P O‬‬
‫‪ R Q‬ﱸ)‪. (١‬‬
‫‪٢‬ـ ﻭﺫﻫﺒﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮ￯ ﺇﱃ ﺍﳊﻜﻢ ﺑﻌﺪﻡ ﻓﻨﺎﺋﻬﺎ ﻋﻨﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﺒﻞ ﻧﻔﺦ ﺇﴎﺍﻓﻴﻞ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﻼ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫ﺑﻘﺎﺋﻬﺎ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ‪ :‬ﻧﻔﺨﺔ ﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﻋﻨﺪﻫﺎ ﹶﺣ ﱞﻲ ﺇﻻ ﻣﺎﺕ‪ ،‬ﺇﻥ‬
‫ﹺ‬
‫ﴚ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﻣﺎﺕ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻛﺎﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ‬ ‫ﱂ ﻳﻜﻦ ﻣﺎﺕ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻭﺇﻻ ﹸﻏ ﹶ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺇﻻ ﹶﻣﻦ ﺷﺎﺀ ﺍﻟﻠﻪ ﻣﻦ‪ :‬ﺍﳌﻼﺋﻜﺔ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺮﺅﺳﺎﺀ)‪ ،(٢‬ﻭﺍﳊﻮﺭ‬
‫ﻱ ﲠﺎ‪.‬‬ ‫ﻓﺠ ﹺ‬ ‫ﹺ‬
‫ﻮﺯ ﹶ‬ ‫ﺍﻟﻌﲔ‪ ،‬ﻭﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻷﻧﻪ ﹸﺻﻌ ﹶﻖ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺮﺓ‪ ،‬ﹸ‬
‫ﻓﺠﻤﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻌﺪ ﺍﳌﻮﺕ ﺗﻌﻮﺩ ﺇﻟﻴﻬﻢ ﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﺛﻢ ﹸﻳﻐﺸﻰ ﻋﻠﻴﻬﻢ ﻋﻨﺪ ﺍﻟﻨﻔﺨﺔ‬
‫ﺍﻷﻭﱃ ﺇﻻ ﻣﻮﺳﻰ ﳌﺎ ﺣﺼﻞ ﻟﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﹸ‬
‫ﺇﴎﺍﻓﻴﻞ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻨﻔﺨﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺗﹸﺴﻤﻰ‪ :‬ﻧﻔﺨﺔ ﺍﻟﺒﻌﺚ‪ ،‬ﻓﻴﺠﻤﻊ‬ ‫ﺛﻢ ﹶﻳﻨﻔﺦ‬
‫ﺍﻟﻠﻪ ﺍﻷﺭﻭﺍﺡ ﺇﱃ ﺃﺟﺴﺎﺩﻫﺎ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‪ .‬ﺍﻵﻳﺔ‪.٢٦ :‬‬
‫)‪ (٢‬ﻫﻢ ﺟﱪﻳﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﴎﺍﻓﻴﻞ ﻭﻣﻠﻚ ﺍﳌﻮﺕ‪.‬‬
‫‪٢٧‬‬
 ‫ﻋﺎﻣﺎ ﻛﲈ ﰲ ﺑﻌﺾ ﺍﻟﻄﺮﻕ‪.‬‬
‫ﻭﺑﲔ ﺍﻟﻨﻔﺨﺘﲔ ﺃﺭﺑﻌﻮﻥ ﹰ‬
‫ﺍﻟﺴ ﹾﺒﻜﻲ ـ ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺍﳌﺨﺘﺎﺭ ـ ﺑﻘﺎﺀ ﺍﻟﺮﻭﺡ‪ ،‬ﻷﻥ‬
‫ﻭﺍﺧﺘﺎﺭ ﺍﻹﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﱡ‬
‫ﺍﻟﻌﻠﲈﺀ ﺍﺗﻔﻘﻮﺍ ﻋﲆ ﺑﻘﺎﺋﻬﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻟﺴﺆﺍﳍﺎ ﰲ ﺍﻟﻘﱪ‪ ،‬ﻭﺗﻨﻌﻴﻤﻬﺎ‪ ،‬ﺃﻭ ﺗﻌﺬﻳﺒﻬﺎ ﻓﻴﻪ‪،‬‬
‫ﺑﺎﻕ ﺍﺳﺘﻤﺮﺍﺭﻩ‪ ،‬ﺣﺘﻰ ﻳﻈﻬﺮ ﻣﺎ ﻳﴫﻑ ﻋﻨﻪ‪.‬‬ ‫ﻭﺍﻷﺻﻞ ﰲ ﻛﻞ ﹴ‬
‫ﻓﺎﻟﺪﻟﻴﻞ ﻋﲆ ﺑﻘﺎﺋﻬﺎ‪ :‬ﺍﻻﺳﺘﺼﺤﺎﺏ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﻦ ﺍﳌﺴﺘﺜﻨﻰ ﺑﻘﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪É‬‬
‫‪ ÍÌ Ë Ê‬ﱸ)‪. (١‬‬
‫˛¡ ‪Ć f̌qł‬‬
‫;\’‪Uf›É‬‬
‫ﻫﻮ ﻋﻈﻢ ﺻﻐﲑ ﰲ ﺁﺧﺮ ﺳﻠﺴﻠﺔ ﻇﻬﺮ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﹸﻠﻒ ﰲ ﻓﻨﺎﺋﻪ ﻛﺎﻟﺮﻭﺡ‪:‬‬
‫‪١‬ـ ﻓﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺇﺳﲈﻋﻴﻞ ﺑﻦ ﳛﻴﻰ ﺍ ﹸﳌﺰ ﹺﹶﲏ ﺇﱃ ﺃﻧﻪ ﻳﺒﲆ ﻭﻳﻔﻨﻰ ﲤﺴﻜﹰﺎ ﺑﻈﺎﻫﺮ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪ R Q P O‬ﱸ)‪ (٢‬ﻭﻓﻨﺎﺀ ﺍﻟﻜﻞ ﻳﺴﺘﻠﺰﻡ ﻓﻨﺎﺀ ﺍﳉﺰﺀ‪.‬‬
‫‪٢‬ـ ﻭﺫﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻌﻠﲈﺀ ﺇﱃ ﺃﻧﻪ ﻻ ﹶﻳ ﹾﺒﲆ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ‬
‫ﷺ‪» :‬ﻛﻞ ﺍﺑﻦ ﺁﺩﻡ ﻳﺄﻛﻠﻪ ﺍﻟﱰﺍﺏ ﺇﻻ ﻋﺠﺐ ﺍﻟﺬﻧﺐ‪ ،‬ﻣﻨﻪ ﹸﺧﻠﹺﻖ‪ ،‬ﻭﻣﻨﻪ ﹸﻳ ﹶﺮﻛﱠﺐ« )‪.(٣‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪ kj i h g f‬ﱸ)‪ (٤‬ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﻌﻠﲈﺀ ﻓﻴﻪ ﺃﻣﺮﻳﻦ‪:‬‬
‫‪١‬ـ ﺃﻥ ﺍﻟﻌﻤﻮﻡ ﰲ ﺍﻵﻳﺔ ﻋﲆ ﻏﲑ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺎﺳﺘﺜﻨﺎﺋﻬﺎ‪،‬‬
‫ﻛﺎﻟﺮﻭﺡ‪ ،‬ﻭﻋﺠﺐ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺃﺟﺴﺎﺩ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﺍﻟﻌﺮﺵ‪ ،‬ﻭﺍﻟﻜﺮﳼ‪،‬‬
‫ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﳊﻮﺭ ﺍﻟﻌﲔ‪ ،‬ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﺎﻵﻳﺔ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳌﺨﺼﻮﺹ‪.‬‬
‫‪٢‬ـ ﻭﻗﺎﻝ ﳏﻘﻘﻮ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ :‬ﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺍﺳﺘﺜﻨﺎﺀ ﻭﻻ ﲣﺼﻴﺺ‪ ،‬ﻓﻤﻌﻨﻰ‬
‫ﺃﻳﻀﺎ‪.‬‬ ‫)ﻫﺎﻟﻚ(‪ :‬ﻗﺎﺑﻞ ﻟﻠﻬﻼﻙ‪ ،‬ﻛﲈ ﻫﻮ ﻣﻌﻨﻰ‪ :‬ﹴ‬
‫)ﻓﺎﻥ( ﹰ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‪ .‬ﺍﻵﻳﺔ‪.٨٧ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‪ .‬ﺍﻵﻳﺔ‪.٢٦ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪ .‬ﺍﻵﻳﺔ‪.٨٨ :‬‬
‫‪٢٨‬‬
 ‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﻣﺎ ﺍﺳﻢ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﻨﻔﺦ ﰲ )ﺍﻟﺼﻮﺭ(؟‪ ،‬ﻭﻛﻢ ﻋﺪﺩ ﺍﻟﻨﻔﺨﺎﺕ؟‪ ،‬ﻭﻣﺎ ﺍﻟﺪﻟﻴﻞ‬
‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ؟‬
‫‪٢‬ـ ﺍﺧﺘﻠﻒ ﰲ ﻓﻨﺎﺀ )ﺍﻟﺮﻭﺡ( ﺍﺫﻛﺮ ﺍﳌﺬﺍﻫﺐ ﺑﺄﺩﻟﺘﻬﺎ ﻣﻊ ﺍﻟﱰﺟﻴﺢ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﻌﺠﺐ ﺍﻟﺬﻧﺐ؟ ﻭﻣﺎ ﺍﳌﺬﺍﻫﺐ ﰲ ﺑﻘﺎﺋﻪ ﺃﻭ ﻓﻨﺎﺋﻪ؟ ﻭﺃﳞﺎ ﲣﺘﺎﺭ؟‬
‫‪٤‬ـ ﻛﻴﻒ ﻓﻬﻢ ﺍﻟﻌﻠﲈﺀ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ‪ kj i h g f‬ﱸ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﱹ ‪ R Q P O‬ﱸ؟‬

‫***‬

‫‪٢٩‬‬
 ‫‪C٥D‬‬
‫\’‪{ÂÖć‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ـﻦ ﹸﻭ ﹺﺟﺪﹶ ﺍ‬ ‫ﹺ‬ ‫ﺍﻟﺸ ﹺ‬ ‫ﹺ‬
‫ـﺎﺭ ﹺﻉ ﻟﻜ ﹾ‬ ‫ـﻦ ﱠ‬ ‫ـﺾ ﹺﰲ ﱡ‬
‫ﺍﻟـﺮﻭﺡﹺ ﺇﹺ ﹾﺫ ﹶﻣﺎ ﹶﻭ ﹶﺭ ﹶﺩﺍ *** ﻧ ﱞﹶﺺ ﻣ ﹶ‬ ‫ﻭﻻ ﹶ ﹸﲣ ﹾ‬
‫‪٦٩‬ـ ﹶ‬
‫ﺍﻟﺴـﻨ ﹺﹶﺪ‬
‫ـﺬﺍ ﱠ‬‫ﱠـﺺ ﹺﲠ ﹶ‬ ‫ﻚ ﺍﻟﻨ ﱡ‬ ‫ﻛﺎﳉﺴ ﹺ‬
‫ـﺪ *** ﹶﻓ ﹶﺤ ﹾﺴـ ﹸﺒ ﹶ‬ ‫ـﻮﺭ ﹲﺓ ﹶ ﹶ‬
‫ﹺ ﹺ ﹴ ﹺ‬
‫‪٧٠‬ـ ﹶﳌﺎﻟـﻚ ﻫ ﹾ‬
‫ـﻲ ﹸﺻ ﹶ‬
‫ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﻣﺮ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺧﺎﻟﻘﻬﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪À‬‬
‫‪ Î Í Ì Ë Ê É È Ç Æ Å Ä ÃÂ Á‬ﱸ )‪. (١‬‬
‫ﻭﻗﺪ ﻓﻬﻢ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺃﳖﺎ ﻣﻦ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ‬
‫ﺍﺳﺘﺄﺛﺮ ﺍﷲ ﺑﻌﻠﻤﻪ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﺑﺘﺤﺮﻳﻤﻪ‪،‬‬
‫ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳉﻨﻴﺪ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻠﲈﺀ ﱂ ﻳﻤﻨﻊ ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﻣﺎ‬
‫ﻳﺪﻝ ﻋﲆ ﺍﳌﻨﻊ ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﻋﲆ ﺍﻟﻌﻜﺲ‪ ،‬ﻓﺈﻥ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﺍﻻﺳﺘﻔﺎﺩﺓ‬
‫ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪Í Ì Ë Ê É‬‬
‫‪Î‬ﱸ)‪.(٢‬‬
‫‪U{ÂÖ’\;È…;nue÷’;‡ÂáËq⁄’\;Ô]⁄÷¬’\;À÷i|\Â‬‬
‫ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﳖﺎ ﺟﺴﻢ ﻟﻪ ﺻﻮﺭﺓ ﻭﺃﻋﻀﺎﺀ‪ ،‬ﻛﺎﻟﺒﺪﻥ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻟﺒﻌﺾ‬
‫ﺍﳌﺎﻟﻜﻴﺔ‪.‬‬
‫ﺃﻥ ﺍﻟﺮﻭﺡ ﺟﺴﻢ ﻟﻄﻴﻒ ﺷﻔﺎﻑ ﻣﺸﺘﺒﻚ ﺑﺎﳉﺴﻢ ﻛﺎﺷﺘﺒﺎﻙ‬‫ﻭﻳﺮ￯ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﱠ‬
‫ﺍﳌﺎﺀ ﺑﺎﻟﻌﻮﺩ ﺍﻷﺧﴬ‪ ،‬ﻓﻬﻲ ﺳﺎﺭﻳﺔ ﰲ ﲨﻴﻊ ﺍﻟﺒﺪﻥ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻹﴎﺍﺀ‪ .‬ﺍﻵﻳﺔ‪.٨٥ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻹﴎﺍﺀ‪ .‬ﺍﻵﻳﺔ‪.٨٥ :‬‬
‫‪٣٠‬‬
‫ﻭﺫﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺃﳖﺎ ﻟﻴﺴﺖ ﺑﺠﺴﻢ ﻭﻻ ﹶﻋ ﹶﺮﺽ‪ ،‬ﺑﻞ ﻫﻲ‬
‫ﺟﻮﻫﺮ ﳎﺮﺩ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺒﺪﻥ ﺗﻌﻠﻖ ﺗﺪﺑﲑ‪.‬‬
‫ﻭﺣ ﹾ ﹺ‬
‫ﲔ‪ :‬ﺭﻭﺡ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻭﺭﻭﺡ‬ ‫ﹺ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ« ﺇﱃ ﺃﻥ ﻟﻜﻞ ﻓﺮﺩ ﹸﺭ ﹶ‬ ‫ﻭﺫﻫﺐ »ﺍﻟﻌ ﱡﺰ ﹸ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﺭﻭﺡ ﺍﻟﻴﻘﻈﺔ ﻧﺎﻡ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺧﺮﺟﺖ ﺭﻭﺡ ﺍﳊﻴﺎﺓ ﻣﺎﺕ‪،‬‬
‫ﻣﻘﺮﳘﺎ ﺇﻻ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﻭﻗﺪ ﻓﻬﻢ ﻫﺬﺍ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪8 7‬‬ ‫ﻭﻻ ﻳﻌﺮﻑ ﹼ‬
‫‪F E D C B A@ ? > = < ; : 9‬‬
‫‪ R Q P O N M LK J I H G‬ﱸ)‪، (١‬‬
‫ﻭﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﻣﺎ ﻳﻨﺺ ﻋﲆ ﻭﺟﻮﺩ ﺭﻭﺣﲔ ﻟﻜﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﺇﻧﲈ ﻫﻲ ﺭﻭﺡ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﹸ‬
‫ﻭﺷ ﱢﺒﻪ ﺍﻟﻨﻮﻡ ﺑﺎﳌﻮﺕ ﻟﻌﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﴍﻋﻲ ﹸﳛﺪﱢ ﺩ ﺷﻜﻞ ﺍﻟﺮﻭﺡ ﻭﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻻ ﻳﺘﻮﻗﻒ ﻋﲆ ﺍﻟﻌﻠﻢ‬ ‫ﹲ‬ ‫ﻧﺺ‬
‫ﻭﱂ ﻳﺮﺩ ﹲ‬
‫ﺑﺤﻘﻴﻘﺘﻬﺎ ﺇﻳﲈﻥ ﺃﻭ ﻋﺒﺎﺩﺓ‪ ،‬ﺑﻞ ﺗﺮﻛﺖ ﻣﻌﺮﻓﺘﻬﺎ ﻭﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﻟﻺﻧﺴﺎﻥ؛ ﻟﻴﺴﺘﻔﻴﺪ ﻣﻦ‬
‫ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﰲ ﺷﺌﻮﻥ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻟﺘﻜﻮﻥ ﺁﻳ ﹰﺔ ﻋﲆ ﺍﻹﻳﲈﻥ ﺑﺎﷲ ـ ﺗﻌﺎﱃ ـ‪ ،‬ﻛﲈ ﻫﻮ ﺍﻟﺸﺄﻥ‬
‫ﰲ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪r q p o n m‬‬
‫‪ v u ts‬ﱸ)‪. (٢‬‬
‫‪U{ÂÖ’\;oÂÅt‬‬
‫ﺃﲨﻊ ﺍﻟﻌﻠﲈﺀ ﻋﲆ ﺣﺪﻭﺙ ﺍﻟﺮﻭﺡ؛ ﻷﳖﺎ ﻣﻦ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻫﻮ ﺣﺎﺩﺙ‪.‬‬
‫ﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﲈ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﻭﺡ ﳐﻠﻮﻗﺔ ﻗﺒﻞ ﺍﻟﺒﺪﻥ ﺃﻡ ﺍﻟﺒﺪﻥ ﳐﻠﻮﻕ ﻗﺒﻠﻬﺎ‪.‬‬
‫ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﺮﻭﺡ ﳐﻠﻮﻗﺔ ﻗﺒﻞ ﺍﻟﺒﺪﻥ‪.‬‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪> = < ; : 9 8 7 6‬‬
‫? @ ‪O N M L K J IH GF E DC B A‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ .‬ﺍﻵﻳﺔ‪.٤٢ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٢١ ،٢٠ :‬‬
‫‪٣١‬‬
‫‪ R Q P‬ﱸ)‪ ، (١‬ﻭﻗﻮﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ‪» :‬ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮ ﹲﺩ ﳎﻨﺪﺓ ﻓﲈ ﺗﻌﺎﺭﻑ‬
‫ﻣﻨﻬﺎ ﺍﺋﺘﻠﻒ ﻭﻣﺎ ﺗﻨﺎﻓﺮ ﻣﻨﻬﺎ ﺍﺧﺘﻠﻒ«)‪. (٢‬‬
‫ﻓﺎﻷﺭﻭﺍﺡ ﻳﻮﻡ ﺃﺧﺬﺕ ﻣﻦ ﺍﻟﻈﻬﻮﺭ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﻳﺘﺪﺍﺑﺮ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﺘﻘﺎﺑﻞ‪ ،‬ﻓﲈ‬
‫ﺗﺪﺍﺑﺮ ﻣﻨﻬﺎ ﺗﻨﺎﻓﺮ ﻭﺍﺧﺘﻠﻒ‪ ،‬ﻭﻣﺎ ﺗﻘﺎﺑﻞ ﺗﻌﺎﺭﻑ ﻭﺍﺋﺘﻠﻒ‪ ،‬ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ـ ﻭﻣﻨﻬﻢ‬
‫ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ـ ﺇﱃ ﺃﻥ ﺍﻟﺒﺪﻥ ﺧﻠﻖ ﻗﺒﻞ ﺍﻟﺮﻭﺡ‪.‬‬
‫ﹺ ﹺ‬
‫ﲔ ﹶﻳ ﹾﻮ ﹰﻣﺎ ﹸﻧ ﹾﻄ ﹶﻔ ﹰﺔ‪،‬‬ ‫ﳚ ﹶﻤ ﹸﻊ ﹶﺧ ﹾﻠ ﹸﻘ ﹸﻪ ﰲ ﹶﺑ ﹾﻄ ﹺﻦ ﹸﺃ ﱢﻣﻪ ﹶﺃ ﹾﺭ ﹶﺑﻌ ﹶ‬
‫ﺃﺣﺪﹶ ﻛ ﹾﹸﻢ ﹸ ﹾ‬
‫»ﺇﻥ ﹶ‬
‫ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻘﻮﻟﻪ ﷺ‪ :‬ﱠ‬
‫ﻚ ﹶﻓ ﹶﻴﻨﹾ ﹸﻔ ﹸﺦ ﻓﹺ ﹺﻴﻪ‬ ‫ﹸﻮﻥ ﹸﻣ ﹾﻀ ﹶﻐ ﹰﺔ ﹺﻣ ﹾﺜ ﹶﻞ ﹶ‬
‫ﺫﻟﻚ‪ ،‬ﹸﺛ ﱠﻢ ﹸﻳ ﹾﺮ ﹶﺳ ﹸﻞ ﺍ ﹶﳌ ﹶﻠ ﹸ‬ ‫ﹸﻮﻥ ﹶﻋ ﹶﻠ ﹶﻘ ﹰﺔ ﹺﻣ ﹾﺜ ﹶﻞ ﹶ‬
‫ﺫﻟﻚ‪ ،‬ﹸﺛ ﱠﻢ ﹶﻳﻜ ﹸ‬ ‫ﹸﺛ ﱠﻢ ﹶﻳﻜ ﹸ‬
‫ﻭﺡ‪. (٣)« ...‬‬ ‫ﺍﻟﺮ ﹶ‬‫ﱡ‬
‫ﺃﻥ ﺍﻟﺮﻭﺡ ﻧﻔﺨﺖ ﺑﻌﺪ ﺗﻜﻮﻳﻦ ﺍﳉﺴﺪ‪.‬‬ ‫ﻓﻔﻲ ﻗﻮﻟﻪ‪» :‬ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ« ﺩﻟﻴﻞ ﻋﲆ ﱠ‬
‫ﻭﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﺃﺭﺟﺢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﲏ ﺑﺤﺪﻳﺚ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻤﺮﺩﻭﺩ ﻋﻠﻴﻪ ﺑﺄﻥ ﺍﻟﻨﻔﺦ ﻻ‬
‫ﻳﻔﻴﺪ ﺍﳋﻠﻖ ﰲ ﻭﻗﺖ ﺍﻟﻨﻔﺦ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻨﻔﺦ ﻣﺎ ﻫﻮ ﳐﻠﻮﻕ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻭﺫﻫﺐ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺇﱃ ﺃﻥ ﺍﻷﺳﻠﻢ ﻋﺪﻡ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﺮﻭﺡ؛ ﺣﺘﻰ ﻻ ﱠ‬
‫ﺗﺰﻝ‬
‫ﺃﻣﻮﺭﺍ ﺛﺎﺑﺘﺔ‪.‬‬
‫ﺃﻣﻮﺭﺍ ﻣﻨﺘﻔﻴﺔ‪ ،‬ﺃﻭ ﺗﻨﻔﻲ ﹰ‬
‫ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻓﺘﺜﺒﺖ ﹰ‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺭﺟﺤﻪ ﺻﺎﺣﺐ ﺍﳉﻮﻫﺮﺓ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ـﻦ ﹸﻭ ﹺﺟﺪﹶ ﺍ‬‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺸ ﹺ‬
‫ـﺎﺭ ﹺﻉ ﻟﻜ ﹾ‬ ‫ـﻦ ﱠ‬ ‫ـﺾ ﹺﰲ ﱡ‬
‫ﺍﻟـﺮﻭﺡﹺ ﺇﹺ ﹾﺫ ﹶﻣﺎ ﹶﻭ ﹶﺭ ﹶﺩﺍ *** ﻧ ﱞﹶﺺ ﻣ ﹶ‬ ‫ﻭﻻ ﹶ ﹸﲣ ﹾ‬
‫ﹶ‬

‫\∏‪ÏçÕ]fi‬‬
‫ﺱ‪ :‬ﺍﴍﺡ ﻣﺒﻴﻨﹰﺎ ﻣﺬﺍﻫﺐ ﺍﻟﻌﻠﲈﺀ ﰲ ﺟﻮﺍﺯ ﺍﻟﺒﺤﺚ ﰲ ﺍﻟﺮﻭﺡ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ .‬ﺍﻵﻳﺔ‪.١٧٢ :‬‬

‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٣‬ﺍﳊﺪﻳﺚ ]ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ[‪.‬‬
‫‪٣٢‬‬
 ‫‪C٦D‬‬
‫‪„⁄ˬ›Â;„d\É¡Â;1Œ’\;ÿ\ıà‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ﺍﺟــﺐ ﹶﻛﺒﻌـ ﹺ‬ ‫ﹺ‬
‫ﺍﳊـ ﹾ ﹺ‬
‫ـﴩ‬ ‫ـﺚ ﹶ‬ ‫ﻴﻤـ ﹸﻪ ﹶﻭ ﹺ ﹾ ﹶ ﹾ‬
‫ﻧﹶﻌ ﹸ‬ ‫***‬ ‫ﺍﺏ ﺍ ﹾﻟ ﹶﻘ ﹾ ﹺ‬
‫ــﱪ‬ ‫ــﻢ ﹶﻋ ﹶ‬
‫ــﺬ ﹸ‬ ‫ــﺆﺍ ﹸﻟﻨﹶﺎ ﹸﺛ ﱠ‬
‫‪٧١‬ـ ﹸﺳ ﹶ‬
‫‪UÖeŒ’\;Ìfi¬Ÿ‬‬
‫ﺑﻘﻌﺔ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﺃﻡ ﰲ‬‫ﺍﻟﻘﱪ ﻫﻮ ﻛﻞ ﻣﻜﺎﻥ ﻳﻀﻢ ﺟﺴﺪ ﺍﳌﻴﺖ؛ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﰲ ﹴ‬

‫ﺟﻮﻑ ﺍﻷﺳﲈﻙ‪ ،‬ﺃﻡ ﰲ ﻗﺎﻉ ﺍﻟﺒﺤﺮ‪ ،‬ﺃﻡ ﹶﺫ ﹾﺭﻱ ﺍﳉﺴﺪ ﰲ ﺍﳍﻮﺍﺀ‪ ،‬ﻓﺎﳉﻮ ﺍﻟﺬﻱ ﺗﻨﺎﺛﺮ ﻓﻴﻪ‬ ‫ﹺ‬

‫ﻗﱪﺍ ﻟﻪ‪.‬‬
‫ﺍﳉﺴﺪﹸ ﻳﻌﺪﱡ ﹰ‬
‫ﻭﺇﻃﻼﻕ ﺍﻟﻘﱪ ﻋﲆ ﺍﳌﻜﺎﻥ ﻣﻦ ﺍﻷﺭﺽ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻐﺎﻟﺐ‪.‬‬
‫\’‪UÏË|ÜÖe’\;Î]Ëu‬‬
‫ﻳﻤﺮ ﺑﻤﺮﺣﻠﺔ ﻓﺎﺻﻠﺔ ﺑﲔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺘﻲ ﻳﻔﺎﺭﻗﻬﺎ ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ‬ ‫ﻭﺍﻹﻧﺴﺎﻥ ﱡ‬
‫ﹺ‬
‫ﺑﺎﳊﻴﺎﺓ‬ ‫ﺍﻟﺘﻲ ﻳﻨﺘﻈﺮﻫﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺮﺣﻠ ﹸﺔ ﺍﻟﻔﺎﺻﻠ ﹸﺔ ﻫﻲ ﺍﻟﱪﺯﺥ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﻓﻴﻬﺎ ﺗ ﹶﹸﺴ ﱠﻤﻰ‬
‫ﺍﻟﱪﺯﺧﻴﺔ‪ ،‬ﻗﺎﻝ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪ μ ´ ³ ² ± °‬ﱸ)‪. (١‬‬
‫ﹰ‬
‫ﺍﺗﺼﺎﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﳊﻴﺎﺓ‬ ‫ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺼﻠ ﹰﺔ ﺑﺠﺴﺪﻩ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﹸ‬
‫ﺍﻟﺮﻭﺡ ﺗﻌﻮﺩ ﺑﻌﺪ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻔﺎﺭﻗﺘﻪ ﻟﻠﺪﻧﻴﺎ؛‬
‫ﹶ‬ ‫ﻓﺈﻥ‬
‫ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﺘﻲ ﻳﻌﻴﺸﻬﺎ‪ ،‬ﹼ‬
‫ﹰ‬
‫ﺍﺗﺼﺎﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻣﺎ ﻳﻠﻘﺎﻩ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﱪﺯﺧﻴﺔ‪ ،‬ﳑﺎ ﺃﺧﱪ ﺑﻪ ﺍﻟﻮﺣﻲ‪:‬‬ ‫ﻟﺘﺘﺼﻞ‬
‫ﻣﻦ ﺳﺆﺍﻝ‪ ،‬ﺃﻭ ﻧﻌﻴﻢ‪ ،‬ﺃﻭ ﻋﺬﺍﺏ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ .‬ﺍﻵﻳﺔ‪.١٠٠ :‬‬

‫‪٣٣‬‬
‫ﻭﺇﺫﺍ ﻛﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻧﺸﻌﺮ ﺑﺂﺛﺎﺭ ﺍﺗﺼﺎﻝ ﺍﻟﺮﻭﺡ ﺑﺎﳉﺴﺪ ﻣﻦ ﻏﲑ ﹶﺃ ﹾﻥ ﻧﺮ￯ ﺫﻟﻚ‬
‫ﻓﺈﻥ ﺍﺗﺼﺎﻝ ﺍﻟﺮﻭﺡ ﺑﺎﳉﺴﺪ ﺑﻌﺪ ﺍﳌﻮﺕ‬ ‫ﻣﺒﺎﴍﺍ ﱠ‬
‫ﹰ‬ ‫ﺷﻌﻮﺭﺍ ﺣﺴﻴﺎ‬
‫ﹰ‬ ‫ﺍﻻﺗﺼﺎﻝ‪ ،‬ﺃﻭ ﻧﺸﻌﺮ ﺑﻪ‬
‫ﹺ‬
‫ﺍﳉﺰﺍﺀ‬ ‫ﹺ‬
‫ﻣﺮﺍﺣﻞ‬ ‫ﻻ ﺳﺒﻴﻞ ﻟﻨﺎ ﺇﱃ ﺇﺩﺭﺍﻛﻪ؛ ﻓﻘﺪ ﺩﺧﻞ ﺍﻹﻧﺴﺎﻥ ـ ﺑﺪﺧﻮﻟﻪ ﻗﱪﻩ ـ ﺑﺪﺍﻳ ﹶﺔ‬
‫ﺍﻟﺘﻲ ﻻ ﻳﻌﺮﻑ ﺃﺣﺪﹲ ﺷﻴﺌﹰﺎ ﻋﻨﻬﺎ ﺇﻻ ﺻﺎﺣﺒﻬﺎ‪.‬‬
‫‪UÖeŒ’\;ÿ\ıà‬‬
‫ﺇﺫﺍ ﻓﺎﺭﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺪﻧﻴﺎ ﻭﺩﺧﻞ ﺍﻟﻘﱪ ﺃﺗﺎﻩ ﻣﻠﻜﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻨﻜﺮ‪ ،‬ﻭﺍﻵﺧﺮ ﻧﻜﲑ‪،‬‬
‫ﻓﻴﻌﻴﺪﺍﻥ ﺭﻭﺣﻪ ﺇﱃ ﺟﺴﺪﻩ؛ ﻟﺘﻌﻮﺩ ﻟﻪ ﺍﳊﻴﺎﺓ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﳚﻴﺐ‬
‫ﻋﻨﻪ‪ ،‬ﻭﺑﻘﺪﺭ ﻣﺎ ﻳﺸﻌﺮ ﺑﲈ ﻳﻼﻗﻴﻪ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱪﺯﺧﻴﺔ ﳑﺎ ﻭﺭﺩ ﰲ ﺍﻟﴩﻉ‪.‬‬
‫\¯‪UÖeŒ’\;ÿ\ıà;Ì÷¡;Ï’Ä‬‬
‫ﻮﻝ ﺍﷲﹺ ﷺ‪ ،‬ﹶﻗ ﹶﺎﻝ‪» :‬ﺇﹺ ﱠﻥ ﺍ ﹾﻟ ﹶﻌ ﹾﺒﺪﹶ ﺇﹺ ﹶﺫﺍ ﹸﻭ ﹺﺿ ﹶﻊ ﹺﰲ‬ ‫ﻚ ‪ ،‬ﹶﺃ ﱠﻥ ﹶﺭ ﹸﺳ ﹶ‬ ‫ﹶﺲ ﺑ ﹺﻦ ﻣﺎﻟﹺ ﹴ‬
‫ﺣﺪﻳﺚ ﹶﺃﻧ ﹺ ﹾ ﹶ‬
‫ﻘﻌﺪﹶ ﺍﻧﹺ ﹺﻪ ﹶﻓﻴ ﹸﻘﻮﻻﹶ ﹺﻥ‪:‬‬ ‫ﹶﺎﻥ‪ ،‬ﹶﻓﻴ ﹺ‬ ‫ﹺ ﹺ‬
‫ﹶﻗ ﹾ ﹺﱪﻩ‪ ،‬ﹶﻭﺗ ﹶﹶﻮ ﱠﱃ ﹶﻋﻨﹾ ﹸﻪ ﹶﺃ ﹾﺻ ﹶﺤﺎ ﹸﺑ ﹸﻪ‪ ،‬ﹶﻭﺇﹺ ﱠﻧ ﹸﻪ ﹶﻟ ﹶﻴ ﹾﺴ ﹶﻤ ﹸﻊ ﹶﻗ ﹾﺮ ﹶﻉ ﻧ ﹶﻌﺎﳍ ﹾﻢ‪ ،‬ﹶﺃﺗﹶﺎ ﹸﻩ ﹶﻣ ﹶﻠﻜ ﹺ ﹸ‬
‫ﹺ‬
‫ﻮﻝ‪ :‬ﹶﺃ ﹾﺷﻬﺪﹸ ﹶﺃ ﱠﻧﻪ ﻋﺒﺪﹸ ﹺ‬
‫ﺍﻟﻠﻪ‬ ‫)ﳌ ﹺ ﹶﺤ ﱠﻤ ﹴﺪ ﷺ( ﹶﻓ ﹶﺄ ﱠﻣﺎ ﺍ ﹾﹸﳌ ﹾﺆ ﹺﻣ ﹸﻦ ﹶﻓ ﹶﻴ ﹸﻘ ﹸ‬‫ﺍﻟﺮ ﹸﺟ ﹺﻞ ﹸ‬ ‫ﻮﻝ ﹺﰲ ﹶ‬ ‫ﹾﺖ ﹶﺗ ﹸﻘ ﹸ‬
‫ﹶ ﹸ ﹶﹾ‬ ‫ﻫﺬﺍ ﱠ‬ ‫ﹶﻣﺎ ﹸﻛﻨ ﹶ‬
‫ﺍﳉﻨ ﹺﱠﺔ‬
‫ﻚ ﺍﷲﹸ ﺑﹺ ﹺﻪ ﹶﻣ ﹾﻘ ﹶﻌﺪﹰ ﺍ ﹺﻣ ﹶﻦ ﹾﹶ‬ ‫ﱠﺎﺭ‪ ،‬ﹶﻗﺪﹾ ﹶﺃ ﹾﺑﺪﹶ ﹶﻟ ﹶ‬ ‫ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹸﻟ ﹸﻪ ﹶﻓ ﹸﻴ ﹶﻘ ﹸﺎﻝ ﹶﻟ ﹸﻪ‪ :‬ﺍ ﹾﻧ ﹸﻈ ﹾﺮ ﺇﹺ ﹶﱃ ﹶﻣ ﹾﻘ ﹶﻌ ﹺﺪ ﹶﻙ ﹺﻣ ﹶﻦ ﺍﻟﻨ ﹺ‬
‫ﺍﳘﺎ ﹶﲨﹺﻴ ﹰﻌﺎ«)‪.(١‬‬ ‫ﹶﻓ ﹶ ﹶﲑ ﹸ ﹶ‬
‫ﺏ‪ ،‬ﹶﻋ ﹺﻦ ﺍﻟﻨﱠﺒﹺ ﱢﻲ ﷺ‪ ،‬ﹶﻗ ﹶﺎﻝ‪» :‬ﺇﹺ ﹶﺫﺍ ﹸﺃ ﹾﻗ ﹺﻌﺪﹶ ﺍ ﹾﹸﳌ ﹾﺆ ﹺﻣ ﹸﻦ ﹺﰲ ﹶﻗ ﹾ ﹺﱪ ﹺﻩ ﹸﺃ ﹺ ﹶﰐ‪ ،‬ﹸﺛ ﱠﻢ‬ ‫ﺎﺯ ﹴ‬ ‫ﺣﺪﻳﺚ ﺍ ﹾﻟﱪ ﹺ‬
‫ﺍﺀ ﹾﺑ ﹺﻦ ﹶﻋ ﹺ‬
‫ﹶﹶ‬
‫ﻚ ﹶﻗ ﹾﻮ ﹸﻟ ﹸﻪ ﱹ = > ?‬ ‫ﹺ‬
‫ﻮﻝ ﺍﷲﹺ‪ ،‬ﹶﻓﺬﻟ ﹶ‬ ‫ﹶﺷ ﹺﻬﺪﹶ ﹶﺃ ﹾﻥ ﻻﹶ ﺇﹺﻟﻪ ﺇﹺﻻﱠ ﺍﻟﻠ ﹸﻪ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻥ ﹸ ﹶ‬
‫ﳏ ﱠﻤﺪﹰ ﺍ ﹶﺭ ﹸﺳ ﹸ‬
‫@ ‪ B A‬ﱸ)‪. (٣)«(٢‬‬
‫‪Ć‬‬
‫;\’‪UflËŽ÷“⁄‬‬ ‫ˇ;‪√Ë⁄p;ÖeŒ’\;ÿ\ıà‬‬
‫˛‬ ‫¡‪‹Ê⁄‬‬
‫ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﹺﺮﻫﻢ‪ ،‬ﺍﻟﻄﺎﺋﻌﲔ ﻭﺍﻟﻌﺼﺎﺓ؛ ﻷﻧﻪ‬
‫ﻭﺳﺆﺍﻝ ﺍﻟﻘﱪ ﻋﺎﻡ ﳉﻤﻴﻊ ﺍﳌﻜﻠﻔﲔ ﹺ‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ‪ .‬ﺍﻵﻳﺔ‪.٢٧ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫‪٣٤‬‬
 ‫ﻟﻴﺲ ﻫﻨﺎﻙ ﹲ‬
‫ﺩﻟﻴﻞ ﺑﺘﺨﺼﻴﺼﻪ ﺑﻔﺮﻳﻖ ﺩﻭﻥ ﺁﺧﺮ‪.‬‬
‫—‪Uÿ\ıâ’\;ÏËË‬‬
‫ﺳﺆﺍﻝ ﺍﳌﻠﻜﲔ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻛﲈ ﺟﺎﺀ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻓ ﹸﻴ ﹾﺴ ﹶﺄ ﹸﻝ ﺍﳌﻴﺖ ﻋﻦ‬
‫ﺭ ﱢﺑﻪ‪ ،‬ﻭﺩﻳﻨﻪ‪ ،‬ﻭﺍﻟﻨﺒﻲ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺇﻟﻴﻪ‪.‬‬
‫\’‪Uÿ\ıâ’\;ÏËË—;Ì÷¡;◊Ë’Å‬‬
‫ﻮﻝ ﺍﻟﻠﻪ ﷺ ﹺﰲ ﹺﺟﻨﹶﺎﺯ ﹺﹶﺓ ﹶﺭ ﹸﺟ ﹴﻞ‬ ‫ﹶﻗ ﹶﺎﻝ‪ :‬ﹶﺧﺮ ﹾﺟﻨﹶﺎ ﻣ ﹶﻊ ﺭﺳ ﹺ‬
‫ﹶ ﹶ ﹸ‬ ‫ﹶ‬ ‫ﺏ‬ ‫ﻋ ﹺﻦ ﺍ ﹾﻟﱪ ﹺ‬
‫ﺍﺀ ﹾﺑ ﹺﻦ ﹶﻋ ﹺ‬
‫ﺎﺯ ﹴ‬ ‫ﹶﹶ‬ ‫ﹶ‬
‫ﻮﻝ‪ :‬ﹶﺭ ﹺ ﹶﰊ ﺍﷲ‬ ‫ﻚ؟ ﹶﻭ ﹶﻣﺎ ﹺﺩﻳﻨ ﹶ‬
‫ﹸﻚ؟ ﹶﻓ ﹶﻴ ﹸﻘ ﹸ‬ ‫ﳚﻠﹺ ﹶﺴﺎﻧﹺ ﹺﻪ ﹶﻓ ﹶﻴ ﹸﻘﻮﻻﹶ ﹺﻥ‪ :‬ﹶﻣ ﹾﻦ ﹶﺭ ﱡﺑ ﹶ‬
‫»ﻭ ﹸ ﹾ‬
‫ﺎﺭ ﻭﻓﻴﻪ‪ :‬ﹶ‬ ‫ﹺﻣ ﹶﻦ ﺍﻷﹶﻧ ﹶﹾﺼ ﹺ‬
‫ﻮﻝ‪ :‬ﹸﻫ ﹶﻮ‬ ‫ﺚ ﻓﹺﻴﻜ ﹾﹸﻢ؟ ﹶﻓ ﹶﻴ ﹸﻘ ﹸ‬ ‫ﺍﻟﺮ ﹸﺟ ﹺﻞ ﺍ ﱠﻟ ﹺﺬﻱ ﹸﺑ ﹺﻌ ﹶ‬
‫ﻮﻝ ﹺﰲ ﹶﻫ ﹶﺬﺍ ﱠ‬ ‫ﻼ ﹸﻡ ﹶﻓ ﹶﻴ ﹸﻘﻮﻻﹶ ﹺﻥ‪ :‬ﹶﻣﺎ ﹶﺗ ﹸﻘ ﹸ‬ ‫ﻹ ﹾﺳ ﹶ‬ ‫ﹶﻭ ﹺﺩﻳﻨﹺﻲ ﺍ ﹺ‬
‫ﹾﺖ ﺑﹺ ﹺﻪ‬
‫ﹶﺎﺕ ﻣﻦ ﺭﺑﻨﺎ ﹶﻓ ﹶﺂﻣﻨ ﹸ‬ ‫ﻮﻝ‪ :‬ﺟﺎﺀﻧﹶﺎ ﺑﹺﺎ ﹾﻟﺒﻴﻨ ﹺ‬
‫ﹶﱢ‬ ‫ﻳﻚ؟ ﹶﻓ ﹶﻴ ﹸﻘ ﹸ ﹶ ﹶ‬ ‫ﻮﻝ ﺍﻟﻠﻪ ﷺ ﹶﻓ ﹶﻴ ﹸﻘﻮﻻﹶ ﹺﻥ‪ :‬ﹶﻭ ﹶﻣﺎ ﹸﻳﺪﹾ ﹺﺭ ﹶ‬ ‫ﹶﺭ ﹸﺳ ﹸ‬
‫ﻚ ﹶﻗ ﹾﻮ ﹸﻟ ﹸﻪ ﱹ = > ? @ ‪ B A‬ﱸ)‪.(٢)« (١‬‬ ‫ﹶﻭ ﹶﺻﺪﱠ ﹾﻗ ﹸﺘ ﹸﻪ ﹶﻭ ﹶﺫﻟﹺ ﹶ‬
‫ﺍﻟﺴﺆﺍﻝ ﻓ ﹸﻴ ﹾﺴ ﹶﺄ ﹸﻝ ﻋﻨﻬﺎ ﺍﳌﻜﻠﻒ ﻳﻮ ﹶﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﹺ‬ ‫ﺗﻔﺎﺻ ﹸ‬
‫ﻴﻞ‬ ‫ﻭﺃﻣﺎ ﹶ‬ ‫ﱠ‬
‫¡‪U„⁄ˬ›Â;ÖeŒ’\;g\É‬‬
‫ﺇﺫﺍ ﻓﺮﻍ ﺍﳌﻠﻜﺎﻥ ﻣﻦ ﺳﺆﺍﻝ ﺍﳌﻴﺖ ﺑﺪﺃﺕ ﻧﺘﺎﺋﺞ ﺇﺟﺎﺑﺘﻪ ﻋﻦ ﺳﺆﺍﳍﲈ‪ ،‬ﻳﻼﻗﻴﻬﺎ ﰲ‬
‫ﺣﻴﺎﺗﻪ ﺍﻟﱪﺯﺧﻴﺔ‪ ،‬ﻓﻤﻦ ﺛ ﱠﺒﺘﻪ ﺍﷲ ـ ﺗﻌﺎﱃ ـ ﰲ ﺍﻟﺴﺆﺍﻝ ﻛﺎﻥ ﰲ ﻧﻌﻴﻢ ﺍﻟﻘﱪ‪ ،‬ﻭﻣﻦ ﱂ ﹸﻳ ﹶﺜ ﱠﺒﺖ‬
‫ﰲ ﺍﻟﺴﺆﺍﻝ ﻛﺎﻥ ﰲ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺇﱃ ﺃﻥ ﻳﻠﻘﻰ ﺟﺰﺍﺀﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫;\’‪U„⁄ˬ›Â;ÖeŒ‬‬
‫\¯‪Ž g\É¡;Ì÷¡;Ï’Ä‬‬
‫‪Ž‬‬
‫ﺟﺎﺀﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺜﲑﺓ ﺩﺍﻟ ﹰﺔ ﻋﲆ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻧﻌﻴﻤﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪،‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ‪ .‬ﺍﻵﻳﺔ‪.٢٧ :‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ‪.‬‬
‫‪٣٥‬‬
 ‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫‪U€ÁÖ“’\;‡`ÖŒ’\;flŸ‬‬
‫ﱹ ¯ ‪ ³ ² ± °‬ﱸ)‪. (١‬‬ ‫ﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ ﻋﻦ ﻗﻮﻡ ﻧﻮﺡ‬
‫ﻭﻭﺟﻪ ﺩﻻﻟﺔ ﺍﻵﻳﺔ ﺃﳖﺎ ﻋﻄﻔﺖ ﺇﺩﺧﺎﳍﻢ ﺍﻟﻨﺎﺭ ﻋﲆ ﺇﻏﺮﺍﻗﻬﻢ ﺑﺎﻟﻔﺎﺀ‪ ،‬ﻭﺍﻟﻌﻄﻒ‬
‫ﻧﺎﺭﺍ ﺑﻌﺪ ﺇﻏﺮﺍﻗﻬﻢ‪.‬‬
‫ﺑﺎﻟﻔﺎﺀ ﻳﻔﻴﺪ ﺍﻟﱰﺗﻴﺐ ﻭﺍﻟﺘﻌﻘﻴﺐ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﳖﻢ ﺃﺩﺧﻠﻮﺍ ﹰ‬
‫ﻭﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ ﻋﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪ :‬ﱹ ‪t sr q p o n‬‬
‫‪ { z y x w v u‬ﱸ)‪. (٢‬‬
‫ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻵﻳﺔ ﺃﳖﺎ ﲢﺪﱠ ﺛﺖ ﻋﻦ ﻋﺮﺿﻬﻢ ﻋﲆ ﺍﻟﻨﺎﺭ ﹸﻏﺪﻭﺍ ﻭﻋﺸﻴﺎ ﻗﺒﻞ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺛﻢ ﻋﻄﻔﺖ ﺩﺧﻮﳍﻢ ﺃﺷﺪﱠ ﺍﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺍﻟﻌﻄﻒ ﻳﻘﺘﴤ‬
‫ﺍﳌﻐﺎﻳﺮﺓ‪ ،‬ﻛﲈ ﺃﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻏﺪﻭﺓ ﻓﻴﻪ ﻭﻻ ﻋﴚ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺃﺩﻟ ﹲﺔ ﺃﺧﺮ￯ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺗﻔﻴﺪ ﱠ‬
‫ﺃﻥ ﺍﳌﻜﻠﻒ ﻳﺒﺪﺃ ﻳﺘﻠﻘﻰ ﺑﻌﺾ‬
‫ﺑﻤﺠﺮﺩ ﺇﺩﺑﺎﺭﻩ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺑﺨﺮﻭﺝ ﺭﻭﺣﻪ‪ ،‬ﻛﻘﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪¥ ¤‬‬
‫ﱠ‬ ‫ﺟﺰﺍﺋﻪ‬
‫¦ § ¨ © ‪±° ¯ ® ¬ « ª‬‬
‫‪À¿¾½¼»º¹¸¶μ´³²‬‬
‫‪Á‬ﱸ)‪ ، (٣‬ﻭﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ﮯ ¡ ‪§ ¦¥ ¤ £ ¢‬‬
‫¨©‪²±°¯®¬«ª‬‬
‫‪ ¹ ¸ ¶ μ ´ ³‬ﱸ)‪ ، (٤‬ﻭﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ® ¯‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻧﻮﺡ‪ .‬ﺍﻵﻳﺔ‪.٢٥ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪ .‬ﺍﻵﻳﺔ‪.٤٦ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻵﻳﺔ‪.٩٣ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٥١ ،٥٠ :‬‬
‫‪٣٦‬‬
 ‫‪ ´ ³ ² ± °‬ﱸ)‪. (١‬‬
‫‪UÎÖ‚Ć Ş⁄’\;ÏÁÊefi’\;Ïfiâ’\;flŸ‬‬
‫ﻛﺜﺮﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﺛﺒﻮﺕ ﻧﻌﻴﻢ ﺍﻟﻘﱪ ﻭﻋﺬﺍﺑﻪ ﺣﺘﱠﻰ ﺑﻠﻐﺖ ﰲ ﳎﻤﻮﻋﻬﺎ‬
‫ﻣﺒﻠﻎ ﺍﻟﺘﻮﺍﺗﺮ ﺍﳌﻌﻨﻮﻱ‪.‬‬
‫»ﻳﺘﻌﻮﺫ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ«‪.‬‬
‫ﱠ‬ ‫ﻓﻜﺜﲑﺍ ﻣﺎ ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﷺ‪:‬‬
‫ﹰ‬
‫ﱪ ﹾﻳ ﹺﻦ ﹶﻓ ﹶﻘ ﹶﺎﻝ‪» :‬ﺇﹺ ﱠﳖﹸ ﹶﲈ‬ ‫ﹺ‬
‫ﹶﻣ ﱠﺮ ﺍﻟﻨﱠﺒ ﱡﻲ ﷺ ﹶﻋ ﹶﲆ ﹶﻗ ﹾ ﹶ‬ ‫ﺎﺱ‬‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﹶﻋ ﹾﻦ ﺍ ﹾﺑ ﹺﻦ ﹶﻋ ﱠﺒ ﹴ‬
‫ﻴﻤ ﹺﺔ‪ ،‬ﹶﻭ ﹶﺃ ﱠﻣﺎ‬ ‫ﹺ‬
‫ﹶﺎﻥ ﹶﻳ ﹾﺴ ﹶﻌﻰ ﺑﹺﺎﻟﻨﱠﻤ ﹶ‬
‫ﺎﻥ ﻭﻣﺎ ﻳﻌ ﱠﺬﺑ ﹺ ﹺ‬
‫ﺎﻥ ﻣ ﹾﻦ ﹶﻛﺒﹺ ﹴﲑ ﹸﺛ ﱠﻢ ﹶﻗ ﹶﺎﻝ ﹶﺑ ﹶﲆ ﹶﺃ ﱠﻣﺎ ﹶﺃ ﹶﺣﺪﹸ ﹸ ﹶ‬
‫ﳘﺎ ﹶﻓﻜ ﹶ‬ ‫ﹶﻟ ﹸﻴ ﹶﻌ ﱠﺬ ﹶﺑ ﹺ ﹶ ﹶ ﹸ ﹶ ﹶ‬
‫ﹶﱰ ﹺﻣ ﹾﻦ ﹶﺑ ﹾﻮﻟﹺ ﹺﻪ«)‪.(٢‬‬‫ﹺ‬
‫ﹶﺎﻥ ﹶﻻ ﹶﻳ ﹾﺴﺘ ﹸ‬
‫ﺍﻵﺧﺮ ﹶﻓﻜ ﹶ‬
‫ﺍﳉﻨ ﹺﱠﺔ ﹶﺃ ﹾﻭ ﹸﺣ ﹾﻔ ﹶﺮ ﹲﺓ ﹺﻣ ﹾﻦ ﹸﺣ ﹶﻔ ﹺﺮ‬ ‫ﱪ ﹶﺭ ﹾﻭ ﹶﺿ ﹲﺔ ﹺﻣ ﹾﻦ ﹺﺭ ﹶﻳ ﹺ‬
‫ﺎﺽ ﹾﹶ‬ ‫ﹺ‬ ‫ﻭ ﹶﻗ ﹶﺎﻝ ﺭﺳ ﹸ ﹺ‬
‫ﻮﻝ ﺍﻟﻠﻪ ﷺ‪» :‬ﺇﻧ ﹶﱠﲈ ﺍ ﹾﻟ ﹶﻘ ﹾ ﹸ‬ ‫ﹶ ﹸ‬
‫ﺍﻟﻨ ﹺ‬
‫ﱠﺎﺭ«)‪. (٣‬‬
‫ﻭﻗﺪ ﺃﲨﻊ ﺍﻟﺴﻠﻒ ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﳌﺨﺎﻟﻒ ﻋﲆ ﺇﺛﺒﺎﺕ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ،‬ﻭﱂ ﹸﻳﻌﺮﻑ‬
‫ﹲ‬
‫ﳐﺎﻟﻒ ﰲ ﺫﻟﻚ‪.‬‬ ‫ﻋﻨﻬﻢ‬
‫\’‪U„d\É¡Â;ÖeŒ’\;€Ë¬fi’;‡ÂÖ“fi⁄‬‬
‫ﻗﺪﻳﲈ‬
‫ﺑﺪﺃ ﻳﻈﻬﺮ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻌﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻧﻌﻴﻤﻪ ﺑﻈﻬﻮﺭ ﺍﻟﺒﺪﻉ ﻭﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﹰ‬
‫ﻭﺣﺪﻳ ﹰﺜﺎ‪.‬‬
‫‪UflÁÖ“fi⁄’\;k]‚eå‬‬
‫ﻻ ﻳﺴﺘﻨﺪ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻌﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻧﻌﻴﻤﻪ ﺇﱃ ﺃﺩﻟﺔ ﺑﻞ ﺇﱃ ﺷﺒﻬﺎﺕ ﺗﺪﻓﻊ ﺑﺄﺩﻧﻰ‬
‫ﻧﻈﺮ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺇﻧﻜﺎﺭﻫﻢ ﺃﻥ ﻋﻘﻮﳍﻢ ﱂ ﺗﺘﺴﻊ ﳌﺎ ﺃﺛﺒﺘﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ؛ ﻟﺬﻟﻚ ﺗﺸﺎﲠﺖ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﳏﻤﺪ‪ .‬ﺍﻵﻳﺔ‪.٢٧ :‬‬
‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ‪.‬‬
‫‪٣٧‬‬
 ‫ﺷﺒﻬﺎﲥﻢ ﰲ ﺍﻟﻘﺪﻳﻢ ﻭﺍﳊﺪﻳﺚ‪.‬‬
‫ﻓﻬﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻨﺎ ﻧﺮ￯ ﺍﳌﻴﺖ ﺟﺜﺔ ﻫﺎﻣﺪﺓ‪ ،‬ﻭﻻ ﻧﺮ￯ ﻋﻠﻴﻪ ﺁﺛﺎﺭ ﻧﻌﻴﻢ ﺃﻭ ﻋﺬﺍﺏ‪،‬‬
‫ﻭﻧﺮ￯ ﺍﳌﻘﺘﻮﻝ ﻣﺼﻠﻮ ﹰﺑﺎ ﻭﻻ ﺃﺛﺮ ﻟﻠﻌﺬﺍﺏ ﻭﺍﻟﻨﻌﻴﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻴﻒ ﳚﻤﻊ ﻣﻦ ﹸﺫ ﱢﺭﻱ‬
‫ﻌﺬﺏ؟!‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻻﺳﺘﺒﻌﺎﺩﺍﺕ‪ ،‬ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﺟﺴﺪﻩ ﰲ ﺍﳍﻮﺍﺀ ﻟ ﹸﻴﻨ ﱠﻌﻢ ﺃﻭ ﹸﻳ ﱠ‬
‫ﻣﻦ ﺟﻨﺲ ﺍﺳﺘﺒﻌﺎﺩﺍﺕ ﻣﻨﻜﺮﻱ ﺍﻟﺒﻌﺚ ﺣﻴﺚ ﻗﺎﻟﻮﺍ‪ :‬ﱹ ‪8 7 65 4 3 2‬‬
‫‪9‬ﱸ)‪. (١‬‬
‫\’‪UflÁÖ“fi⁄’\;k]‚eå;fl¡;g\Êq‬‬
‫ﻭﻳﻜﻔﻲ ﺃﻥ ﻳﻌﻠﻢ ﺍﳌﻨﻜﺮﻭﻥ ﺃﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻧﻌﻴﻤﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻤﻜﻨﺔ ﹰ‬
‫ﻋﻘﻼ‬
‫ﻋﻘﻼ‪ ،‬ﻭﻗﺪ ﺃﺧﱪ ﲠﺎ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﲨﻊ ﻋﻠﻴﻬﺎ ﺳﻠﻒ ﺍﻷﻣﺔ‬ ‫ﻭﻟﻴﺴﺖ ﺑﻤﺴﺘﺤﻴﻠﺔ ﹰ‬
‫ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﳌﺨﺎﻟﻒ‪.‬‬
‫ﺃﻣﻮﺭﺍ ﻛﺜﲑﺓ ﰲ ﺣﻴﺎﺗﻨﺎ‪،‬‬ ‫ﹺ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﳎﺮ ﹸﺩ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﴚﺀ ﺳﺒ ﹰﺒﺎ ﰲ ﺇﻧﻜﺎﺭﻩ؛ ﻷﻧﻜﺮﻧﺎ ﹰ‬
‫ﻭﻛﻢ ﻣﻦ ﺃﺷﻴﺎﺀ ﻛﺎﻧﺖ ﻟﻐﺮﺍﺑﺘﻬﺎ ﺃﺷﺒﻪ ﺑﺎﳌﺴﺘﺤﻴﻞ‪ ،‬ﻛﻮﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻟﻨﻘﻞ ﺍﳊﺪﻳﺜﺔ‬
‫ﻓﻘﺪ ﺃﺻﺒﺤﺖ ﻣﻦ ﺍﳌﺄﻟﻮﻓﺎﺕ‪.‬‬
‫ﻭﰲ ﺣﻴﺎﺗﻨﺎ ﻣﺎ ﹸﻳ ﹶﻘ ﱢﺮﺏ ﻟﻨﺎ ﺇﻣﻜﺎﻧﻴﺔ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻧﻌﻴﻤﻪ؛ ﻓﺈﻥ ﺍﻟﻨﺎﺋﻢ ﺑﺠﻮﺍﺭﻧﺎ ﻗﺪ‬
‫ﻳﺘﻠﺬﺫ ﻭﻣﻦ ﺑﺠﻮﺍﺭﻩ ﻻ ﻳﺸﻌﺮ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﷺ ﻳﺮ￯ ﺍﳌ ﹶﻠﻚ ﻭﳛﺎﻭﺭﻩ ﻭﻻ‬ ‫ﹼ‬
‫ﻳﺘﺄﱂ ﺃﻭ ﹼ‬
‫ﳛﺲ ﺑﻪ ﻣﻦ ﳚﺎﻟﺴﻪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪.‬‬
‫ﻭﺍﻷﻣﺮ ﺩﺍﺧﻞ ﰲ ﺣﻴﺰ ﺍﳌﻤﻜﻨﺎﺕ ﻭﻟﻴﺲ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺴﺘﺤﻴﻼﺕ ﻏﺎﻳﺔ ﺍﻷﻣﺮ ﺃﻥ‬
‫ﺃﻣﻮﺭﺍ ﱂ ﻧﺸﺎﻫﺪﻫﺎ ﻭﱂ ﻧﺘﻌﻮﺩ ﻋﲆ ﺗﺼﻮﺭﻫﺎ ﻭﻫﻀﻢ ﻛﻴﻔﻴﺘﻬﺎ ﻓﻴﺘﺨﻴﻞ‬
‫ﻣﻦ ﺍﳌﻤﻜﻨﺎﺕ ﹰ‬
‫ﻋﺴﲑﺍ ﻋﲆ ﺍﷲ ـ ﺟﻞ ﻭﻋﻼ ـ ﺃﻥ‬
‫ﹰ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﻥ ﺍﻷﻣﺮ ﻣﺴﺘﺤﻴﻞ‪ ،‬ﻓﻠﻴﺲ‬
‫ﻳﻌﻜﺲ ﺍﳊﻴﺎﺓ ﻣﺮﺓ ﺃﺧﺮ￯ ﻋﲆ ﺫﺭﺍﺕ ﺍﳉﺴﻢ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﳎﺘﻤﻌﺔ ﰲ ﻗﱪ‪ ،‬ﺃﻭ ﻣﻮﺯﻋﺔ‬
‫ﰲ ﻓﻼﺓ‪ ،‬ﺃﻭ ﻣﺘﻔﺮﻗﺔ ﰲ ﺑﻄﻦ ﺳﺒﻊ ﻓﻴﻌﻲ ﺑﺬﻟﻚ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ ﻭﻳﺮ￯ ﺍﳌﻠﻚ ﻭﻳﻜﻠﻤﻪ‬
‫ﻭﺍﻟﻜﻴﻔﻴﺔ ﻻ ﻧﻌﻤﻠﻬﺎ ﻓﺤﻘﺎﺋﻖ ﻣﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﺘﻌﻠﻘﺔ ﺑﻨﻈﺎﻡ ﳐﺘﻠﻒ ﻛﻞ ﺍﻻﺧﺘﻼﻑ ﻋﻦ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻕ‪ .‬ﺍﻵﻳﺔ‪.٣ :‬‬
‫‪٣٨‬‬
 ‫ﻧﻈﺎﻡ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺮﺋﻲ ﻟﻨﺎ‪.‬‬

‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻘﱪ؟ ﻭﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﳊﻴﺎﺓ ﺍﻟﱪﺯﺧﻴﺔ؟‬
‫‪٢‬ـ ﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﲆ ﺳﺆﺍﻝ ﺍﻟﻘﱪ؟ ﻭﻋﻦ ﺃﻱ ﳾﺀ ﻳﺴﺄﻝ ﺍﻹﻧﺴﺎﻥ ﰲ ﻗﱪﻩ؟‬
‫‪٣‬ـ ﻣﺎ ﺃﺩﻟﺔ ﻧﻌﻴﻢ ﺍﻟﻘﱪ ﻭﻋﺬﺍﺑﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ؟‬

‫***‬

‫‪٣٩‬‬
 ‫‪C٧D‬‬
‫\’‪g]â¢\Â;n¬e‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ـﻦ ﹶﺗ ﹾﻔ ﹺﺮﻳــﻖ‬ ‫ﻋــﻦ ﻋــﺪﹶ ﹺﻡ ﹺ‬
‫ﻭﻗﻴـ ﹶ‬ ‫ـﻢ ﺑﺎﻟﺘ ﹾﱠﺤ ﹺﻘﻴــ ﹺ‬ ‫‪٧٢‬ـ ﹶﻭ ﹸﻗ ﹾﻞ ﹸﻳﻌـــﺎ ﹸﺩ ﹺ‬
‫ـﻞ ﹶﻋـ ﹾ‬ ‫ﹶ ﹾ ﹶ‬ ‫***‬ ‫ـﻖ‬ ‫ﺍﳉ ﹾﺴـ ﹸ‬
‫ــﻦ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬــﻢ ﻧ ﱠﹶﺼــﺎ‬ ‫ﹺ‬
‫ﺑﹺﺎﻷ ﹾﻧﺒﹺ ﹶﻴــﺎﺀ ﹶﻭ ﹶﻣ ﹾ‬ ‫***‬ ‫ـﻼﻑ ﹸﺧ ﱠﺼﺎ‬ ‫ﻜﻦ ﹶﺫﺍ ﺍﳋـ ﹸ‬ ‫ﳏ ﹶﻀــﲔ ﹶﻟ ﹾ‬ ‫‪٧٣‬ـ ﹶ ﹾ‬
‫ــﺖ ﺇﹺ ﹶﻋــﺎ ﹶﺩ ﹸﺓ ﺍﻷ ﹾﻋ ﹶﻴ ﹺ‬ ‫ـﻮ ﹺ‬ ‫ﹺ‬
‫ــﺎﻥ‬ ‫ﹶﻭ ﹸﺭ ﱢﺟ ﹶﺤ ﹾ‬ ‫***‬ ‫ﻻﻥ‬ ‫‪٧٤‬ـ ﹶﻭ ﹺﰲ ﺇﹺ ﹶﻋــــﺎ ﹶﺩﺓ ﺍﻟ ﹶﻌــ ﹶـﺮ ﹾﺽ ﹶﻗـ ﹾ‬
‫ﻻﻥ ﻭ ﹾﹺ‬
‫ﺍﺭﺗﻴــﺎﺏ‬
‫ﹸ‬ ‫ﺣــﻖ ﻭﻣــﺎ ﰲ ﺣ ﱢﻘــﻪ‬
‫ﱞ‬ ‫***‬ ‫ـﺎﺏ‬
‫ﺍﳊ ﹶﺴـ ﹸ‬ ‫ـﻮ ﹺ ﹶ‬ ‫ـﻦ ﹶﻗـ ﹾ‬‫‪٧٥‬ـ ﹶﻭ ﹺﰲ ﺍﻟﺰ ﹶﱠﻣـ ﹺ‬

‫ﺍﻟﺒﻌﺚ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﺇﺣﻴﺎﺀ ﺍﷲ ﺍﳌﻮﺗﻰ ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﺇﻣﺎ ﺑﻌﺪ ﲨﻊ‬
‫ﺃﺟﺰﺍﺋﻬﻢ‪ ،‬ﻭﺇﻣﺎ ﻋﻦ ﻋﺪﻡ ﳏﺾ ﺃﻱ‪ :‬ﻓﻨﺎﺀ ﳏﺾ‪ ،‬ﻭﺫﻟﻚ ﺍﺳﺘﻌﺪﺍ ﹰﺩﺍ ﻟﻠﺤﴩ ﻭﺍﳊﺴﺎﺏ‬
‫ﻭﺍﳉﺰﺍﺀ ﻭﺇﻣﺎ ﺇﱃ ﺟﻨﺔ ﻭﺇﻣﺎ ﺇﱃ ﻧﺎﺭ‪.‬‬
‫‪Un¬e’\;ÏË›]“Ÿb‬‬
‫ﻭﻟﻜﻦ‪ :‬ﻫﻞ ﺍﻟﺒﻌﺚ ﻋﲆ ﻫﺬﺍ ﺍﳊﺎﻝ ﺃﻣﺮ ﳑﻜﻦ؟ ﻧﻌﻢ؛ ﻷﻥ ﺍﻟﺒﻌﺚ ﻻ ﻳﻠﺰﻡ ﻣﻦ‬
‫ﻓﺮﺽ ﻭﻗﻮﻋﻪ ﳏﺎﻝ ﻓﻬﻮ ﺃﻣﺮ ﳑﻜﻦ‪ ،‬ﻭﻛﻞ ﳑﻜﻦ ﺟﺎﺋﺰ ﺍﻟﻮﻗﻮﻉ؛ ﺇﺫﻥ ﺍﻟﺒﻌﺚ ﺟﺎﺋﺰ‬
‫ﻭﺃﻳﻀﺎ؛ ﻷﻥ ﺍﻟﻘﺎﺩﺭ ﻋﲆ ﺍﻟﺒﺪﺀ ﻗﺎﺩﺭ ﻋﲆ ﺍﻹﻋﺎﺩﺓ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻹﻋﺎﺩﺓ ﺃﻫﻮﻥ ﰲ‬
‫ﺍﻟﻮﻗﻮﻉ‪ ،‬ﹰ‬
‫ﻧﻈﺮ ﺍﻟﻌﻘﻼﺀ‪.‬‬
‫ﺍﻷﺩﻟﺔ ﻋﲆ ﺍﻟﺒﻌﺚ‪ :‬ﻟﻘﺪ ﺛﺒﺖ ﺍﻟﺒﻌﺚ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪ :‬ﱹ ~ ﮯ ¡ ‪ ¦ ¥ ¤ £ ¢‬ﱸ)‪ ،(١‬ﻭﻗﺎﻝ ﹰ‬
‫ﺃﻳﻀﺎ‪:‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ .‬ﺍﻵﻳﺔ‪.١١٥ :‬‬

‫‪٤٠‬‬
‫ﱹ ‪s r q p o n m l k j ih g f e d‬‬
‫‪ { z y x wv u t‬ﱸ)‪ ،(١‬ﻭﻗﺎﻝ‪ :‬ﱹ ? @ ‪B A‬‬
‫‪ GF E DC‬ﱸ)‪. (٢‬‬
‫ﻭﺑﻨﺎﺀ ﻋﲆ ﻣﺎ ﺳﺒﻖ ﻓﺈﻥ ﺍﻟﺒﻌﺚ ﺳﻴﻘﻊ ﻓﻌﻼﹰ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬ﱹ ‪Ü Û‬‬
‫ﹰ‬
‫ﺃﻳﻀﺎ‪ :‬ﱹ ~ ﮯ ¡ ‪¨ § ¦ ¥¤ £ ¢‬‬
‫‪ äã â á à ß ÞÝ‬ﱸ)‪ ، (٣‬ﻭﻗﺎﻝ ﹰ‬
‫© ‪ ¯® ¬ « ª‬ﱸ)‪. (٤‬‬
‫ﻭﻳﺄﰐ ﻫﻨﺎ ﺳﺆﺍﻝ ﺁﺧﺮ‪ :‬ﻫﻞ ﺍﻹﻋﺎﺩﺓ ﻋﻦ ﻋﺪﻡ ﳏﺾ‪ ،‬ﺃﻭ ﺍﻹﻋﺎﺩﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﲨﻊ‬
‫ﺍﻷﺟﺰﺍﺀ ﺍﳌﻔﺮﻗﺔ؟ ﺍﺧﺘﻠﻒ ﺍﳌﺘﻜﻠﻤﻮﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﲆ ﺭﺃﻳﲔ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﻓﲑ￯‪ :‬ﺃﻥ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻣﺎ ﻳﻤﻮﺗﻮﻥ ﺗﻌﺪﻡ ﺃﺟﺴﺎﻣﻬﻢ ﻭﺗﻔﻨﻰ‪،‬‬
‫ﺛﻤﺔ ﳾﺀ ﻭﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺃﻱ ﺃﺛﺮ ﻟﻠﺠﺴﻢ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺪﻡ‬‫ﺑﺤﻴﺚ ﻻ ﻳﻜﻮﻥ ﱠ‬
‫ﺍﳌﺤﺾ‪.‬‬
‫ﻭﻳﺴﺘﺪﻝ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺑﺒﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪:‬‬
‫ﺃﻳﻀﺎ‪ :‬ﱹ ‪ kj i h g f‬ﱸ)‪ ، (٦‬ﻭﺍﻟﻔﻨﺎﺀ ﰲ‬ ‫ﱹ ‪ R Q P O‬ﱸ)‪ ، (٥‬ﻭﻣﻨﻬﺎ ﹰ‬
‫ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻭﺍﳍﻼﻙ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻤﻌﻨﻰ ﺍﻟﻌﺪﻡ‪.‬‬
‫ﺃﻥ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻣﺎ ﻳﻤﻮﺗﻮﻥ ﺗﺘﻔﺮﻕ ﺃﺟﺴﺎﻣﻬﻢ ﻭﺗﺘﺤﻮﻝ‬‫ﺃﻣﺎ ﺍﻟﺮﺃﻱ ﺍﻟﺜﺎﲏ ﻓﲑ￯‪ :‬ﱠ‬
‫ﻫﺬﻩ ﺍﻷﺟﺴﺎﻡ ﺇﱃ ﺃﺟﺰﺍﺀ ﻣﻔﺮﻗﺔ‪ ،‬ﻭﲣﺮﺝ ﻫﺬﻩ ﺍﻷﺟﺰﺍﺀ ﻭﺗﺘﺤﻮﻝ ﻣﻦ ﻣﺎﺩﺓ ﺇﱃ ﻣﺎﺩﺓ‬
‫ﺃﺧﺮ￯‪ ،‬ﻭﺫﻟﻚ ﻣﻊ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺄﺳﺎﺱ ﺍﳌﺎﺩﺓ ﺍﻷﺻﻠﻴﺔ ﺍﻟﺘﻲ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﺍﳉﺴﻢ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ‪ .‬ﻳﺲ‪ :‬ﺍﻵﻳﺘﺎﻥ‪.٧٩ ،٧٨ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.١٠٤ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ .‬ﺍﻵﻳﺔ‪.٥٣ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ‪ .‬ﺍﻵﻳﺔ‪.٧ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‪ .‬ﺍﻵﻳﺔ‪.٢٦ :‬‬
‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪ .‬ﺍﻵﻳﺔ‪.٨٨ :‬‬
‫‪٤١‬‬
‫ﻭﻳﺴﺘﺪﻝ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺑﺒﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻟﺴﻴﺪﻧﺎ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﻋﻦ ﻛﻴﻔﻴﺔ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ‪ :‬ﱹ ‪9 8 7 6 5 4‬‬
‫‪FE D C B A @ ? > = < ; :‬ﱸ)‪ ،(١‬ﻭﻣﻨﻬﺎ ﹰ‬
‫ﺃﻳﻀﺎ‪:‬‬
‫ﱹ ‪ o n m l k j i h g f e d‬ﱸ)‪. (٢‬‬
‫ﻭﻋﲆ ﻛﻼ ﺍﻟﺮﺃﻳﲔ ﻻﺑﺪ ﻟﻠﻤﻜﻠﻒ ﺃﻥ ﻳﻌﺘﻘﺪ ﺑﺎﳌﻌﺎﺩ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻌﺘﻘﺪ ﺑﺄﺣﺪ‬
‫ﺍﻟﺮﺃﻳﲔ‪ ،‬ﻭﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍ ﹸﳌ ﹶﻌﺎﺩ ﻫﻮ ﺍﳉﺴﻢ ﺍﻷﻭﻝ ﺑﻌﻴﻨﻪ ﻭﻟﻴﺲ ﹰ‬
‫ﻣﺜﻴﻼ ﻟﻪ‪ ،‬ﻭﺇﻻ ﻟﺰﻡ ﺃﻥ‬
‫ﺍﳉﺴﻢ ﺍ ﹸﳌﺜﺎﺏ ﺃﻭ ﺍﳌﻌﺬﺏ ﻟﻴﺲ ﻫﻮ ﺍﳉﺴﻢ ﺍﻟﺬﻱ ﺃﻃﺎﻉ ﻭﻋﴡ‪.‬‬
‫ﻭﺍﻹﻋﺎﺩﺓ ﺗﺸﻤﻞ ﺍﻷﺟﺴﺎﻡ ﺃﻱ ﺍﻷﺟﺰﺍﺀ ﺍﻷﺻﻠﻴﺔ ﻣﻦ ﺍﳉﺴﻢ ﻛﺎﻟﻴﺪ ﻭﺍﻟﻘﺪﻡ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻷﺟﺰﺍﺀ ﺍﻟﺘﻲ ﺗﺰﻭﻝ ﻣﺜﻞ ﺍﻟﺸﻌﺮ ﻭﺍﻷﻇﺎﻓﺮ ﻓﺈﳖﺎ ﻻ ﺗﻌﻮﺩ‪.‬‬
‫‪Uô\Ö¡¯\;ÎÄ]¡b;€“t‬‬
‫ﺃﻣﺎ ﺍﻷﻋﺮﺍﺽ ﻓﻘﺪ ﺍﺧﺘﹸﻠﹺﻒ ﻓﻴﻬﺎ‪ :‬ﻓﻘﻴﻞ‪ :‬ﺗﻌﻮﺩ‪ ،‬ﻭﻋﲆ ﻫﺬﺍ ﻓﻬﻲ ﺗﺸﻤﻞ ﺍﻷﻋﺮﺍﺽ‬
‫ﺍﻟﻼﺯﻣﺔ ﻓﻘﻂ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﻠﻮﻥ‪ ،‬ﺑﺨﻼﻑ ﺍﻷﻋﺮﺍﺽ ﻏﲑ ﺍﻟﻼﺯﻣﺔ‬
‫ﻣﺜﻞ‪ :‬ﺍﻷﺻﻮﺍﺕ‪.‬‬
‫ﻭﻗﻴﻞ ﺍﻹﻋﺎﺩﺓ ﻻ ﺗﺸﻤﻞ ﺍﻷﻋﺮﺍﺽ؛ ﻷﻧﻪ ﻳﻠﺰﻡ ﻋﻠﻴﻬﺎ ﺍﺟﺘﲈﻉ ﺍﳌﺘﻨﺎﻓﻴﺎﺕ ﻛﺎﻟﻄﻮﻝ‬
‫ﻭﺭﺩ ﻋﻠﻴﻬﻢ‪ :‬ﺑﺄﻥ ﺇﻋﺎﺩﺓ ﺍﻟﻌﺮﺽ ﻟﻴﺴﺖ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﺑﻞ‬
‫ﻭﺍﻟﻘﴫ‪ ،‬ﻭﺍﻟﻜﱪ ﻭﺍﻟﺼﻐﺮ‪ ،‬ﹸ‬
‫ﻋﲆ ﺍﻟﺘﺪﺭﻳﺞ ﻛﲈ ﻛﺎﻧﺖ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻟﻜﻦ ﻳﻤﺮ ﻋﻠﻴﻪ ﲨﻴﻊ ﺍﻷﻋﺮﺍﺽ ﻛﻠﻤﺢ ﺍﻟﺒﴫ‪،‬‬
‫ﻭﺍﻟﺘﻔﻮﻳﺾ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺃﻓﻀﻞ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻣﺮ ﰲ ﺇﻋﺎﺩﺓ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺃﻥ ﺍﻷﺭﺽ ﻻ ﺗﺄﻛﻞ ﺃﺟﺴﺎﻡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻻ ﺗﹶﺒﲇ ﺃﺑﺪﺍﳖﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻌﺾ‬
‫ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﻌﻠﲈﺀ‪ ،‬ﻻ ﺗﺒﲆ ﺃﺑﺪﺍﳖﻢ‪ ،‬ﻓﺈﻋﺎﺩﲥﻢ ﻻ ﺗﻜﻮﻥ ﻋﻦ ﺗﻔﺮﻳﻖ ﺃﻭ‬
‫ﻋﺪﻡ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٢٦٠ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٤ ،٣ :‬‬
‫‪٤٢‬‬
 ‫\’‪UÖçu‬‬
‫ﻫﻮ ﹶﺳ ﹾﻮﻕ ﺍﻟﻨﺎﺱ ﲨﻴ ﹰﻌﺎ ﺇﱃ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﳛﺎﺳﺒﻮﻥ ﻓﻴﻪ ﺑﻌﺪ ﺑﻌﺜﻬﻢ ﻣﻦ ﻗﺒﻮﺭﻫﻢ‪،‬‬
‫ﻭﻣﻜﺎﻥ ﺍﳌﻮﻗﻒ ﻫﻮ ﺍﻷﺭﺽ ﺍﳌﺒﺪﻟﺔ ﻛﲈ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪t s r q‬‬
‫‪ { z y x wv u‬ﱸ)‪. (١‬‬
‫^›‪IÎÖ|˙\;È…;‡]fil\Â;G]˛Œ\;È…;‡]fil\;UϬdÑ^;Öçu’\;ƒ\Ê‬‬
‫ﺍﳊﴩ ﺍﻷﻭﻝ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ‪ :‬ﺇﺧﺮﺍﺝ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﺭﺩ ﰲ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ‪srq ponml kji hg‬ﱸ)‪.(٢‬‬
‫ﺍﳊﴩ ﺍﻟﺜﺎﲏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ‪ :‬ﺍﻟﻨﺎﺭ ﺍﻟﺘﻲ ﲣﺮﺝ ﻣﻦ ﻋﺪﻥ ﺑﺎﻟﻴﻤﻦ ﻗﺮﺏ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‬
‫ﻓﺘﺴﻮﻕ ﺍﻟﻜﻔﺎﺭ ﺇﱃ ﺍﳌﺤﴩ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﻌﻬﻢ ﻋﲆ ﲨﻴﻊ ﺃﺣﻮﺍﳍﻢ ﻓﺘﺒﻴﺖ ﻣﻌﻬﻢ ﺣﻴﺚ‬
‫ﺑﺎﺗﻮﺍ‪ ،‬ﻭﺗﻘﻴﻞ ﻣﻌﻬﻢ ﺣﻴﺚ ﻗﺎﻟﻮﺍ)‪.(٣‬‬
‫ﺍﳊﴩ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﻵﺧﺮﺓ ﻭﻫﻮ‪ :‬ﺣﴩ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﻮﻗﻒ‪.‬‬
‫ﺍﳊﴩ ﺍﻟﺮﺍﺑﻊ ﰲ ﺍﻵﺧﺮﺓ ﻭﻫﻮ‪ :‬ﴏﻑ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﻮﻗﻒ ﺇﱃ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ‪.‬‬
‫·◊;\’‪Z€‚ï¬e’;Â^;k]ÕÊ÷}⁄’\;√Ë⁄q’;Öçu‬‬
‫ﳛﴩ‪ ،‬ﻭﻻ ﳜﺘﺺ ﺍﻷﻣﺮ ﺑﻤﻦ‬ ‫ﺫﻫﺐ ﺍﳌﺤﻘﻘﻮﻥ ﺇﱃ ﺃﻥ ﻛﻞ ﻣﻦ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻔﺼﻞ ﹸ ﹾ‬
‫ﳛﺘﺎﺝ ﺇﱃ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻋﲆ ﺫﻟﻚ ﳛﴩ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﻦ ﲠﺎﺋﻢ‬
‫ﹴ‬
‫ﻭﻭﺣﻮﺵ‪.‬‬
‫‪» :‬ﺣﺘﻰ ﻳﻘﴤ ﻟﻠﺸﺎﺓ ﺍﳉﲈﺀ ﻣﻦ ﺍﻟﺸﺎﺓ ﺍﻟﻘﺮﻧﺎﺀ«)‪، (٤‬‬ ‫ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻗﻮﻟﻪ‬
‫ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺣﴩ ﺍﻟﺒﻬﺎﺋﻢ ﺇﻇﻬﺎﺭ ﻛﲈﻝ ﻋﺪﻝ ﺍﻟﻠﻪ ﺗﻌﺎﱃ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﺍﻵﻳﺔ‪.٤٨ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳊﴩ‪ .‬ﺍﻵﻳﺔ‪.٢ :‬‬
‫)‪ (٣‬ﺗﻘﻴﻞ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻣﻦ ﺍﻟﻘﻴﻠﻮﻟﺔ ﻭﻫﻮ ﺍﻟﺮﺍﺣﺔ ﻭﻗﺖ ﺍﻟﻈﻬﺮ‪.‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬
‫‪٤٣‬‬
‫ﻣﻘﺼﻮﺭﺍ ﻋﲆ‬
‫ﹰ‬ ‫ﻭﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺃﻧﻪ ﻻ ﳛﴩ ﺇﻻ ﻣﻦ ﹸﳚﺎﺯ￯ ﻓﻴﻜﻮﻥ ﺍﳊﴩ‬
‫ﺍﻟﺜﻘﻠﲔ‪ :‬ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪.‬‬
‫‪UÖçu’\;È…;ã]fi’\;fh\ÖŸ‬‬
‫ﻭﻣﺮﺍﺗﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﳊﴩ ﻣﺘﻔﺎﻭﺗ ﹲﺔ‪ ،‬ﻓﻤﻨﻬﻢ ﺍﻟﺮﺍﻛﺐ ﻭﻣﻨﻬﻢ ﺍﻟﺰﺍﺣﻒ ﻋﲆ ﺭﺟﻠﻴﻪ‬
‫ﻭﻣﻨﻬﻢ ﺍﳌﺎﳾ ﻋﲆ ﺑﻄﻨﻪ‪ ،‬ﱞ‬
‫ﻭﻛﻞ ﻋﲆ ﺣﺴﺐ ﻋﻤﻠﻪ‪.‬‬
‫ﻭﺃﻭﻝ ﻣﻦ ﺗﻨﺸﻖ ﺍﻷﺭﺽ ﻋﻨﻪ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﷺ‪.‬‬
‫‪Ug]âu’\;Ìfi¬Ÿ‬‬
‫ﺧﲑﺍ ﻛﺎﻧﺖ‪،‬‬
‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﺗﻮﻗﻴﻒ ﺍﷲ ﺍﻟﻨﺎﺱ ﻋﲆ ﺃﻋﲈﳍﻢ ﹰ‬
‫ﹰ‬ ‫ﺍﳊﺴﺎﺏ ﻟﻐﺔ‪ :‬ﺍﻟﻌﺪﺩ‪،‬‬
‫ﻛﺎﻧﺖ‪ ،‬ﺃﻭ ﹰ‬
‫ﻓﻌﻼ‪ ،‬ﺑﻌﺪ ﺃﺧﺬ ﻛﺘﺒﻬﻢ‪.‬‬ ‫ﹾ‬ ‫ﴍﺍ‪ ،‬ﹰ‬
‫ﻗﻮﻻ‬ ‫ﺃﻭ ﹰ‬
‫ﺧﲑﺍ ﻛﺎﻧﺖ‪ ،‬ﺃﻭ ﴍﺍ‪ ،‬ﹰ‬
‫ﻗﻮﻻ‬ ‫ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺍﻃﻼﻉ ﺍﻟﻠﻪ ﺍﻟﻌﺒﺎﺩ ﻋﲆ ﺃﻋﲈﳍﻢ ﹰ‬
‫ﻛﺎﻧﺖ‪ ،‬ﺃﻭ ﹰ‬
‫ﻓﻌﻼ‪ ،‬ﺃﻭ ﺍﻋﺘﻘﺎ ﹰﺩﺍ‪.‬‬
‫¡‪Ug]âu’\;‹Ê⁄‬‬
‫ﻭﻳﻜﻮﻥ ﺍﳊﺴﺎﺏ ﳉﻤﻴﻊ ﺍﳌﻜﻠﻔﲔ ﻣﻦ ﺇﻧﺲ ﻭﺟﺎﻥ ﻣﺆﻣﻨﲔ ﻭﻛﺎﻓﺮﻳﻦ‪ ،‬ﺇﻻﱠ ﹶﻣ ﹾﻦ‬
‫ﺗﻜﺮﻳﲈ ﳍﻢ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ »ﻳﺪﺧﻞ‬
‫ﹰ‬ ‫ﻭﺭﺩﺕ ﺍﻟﺴﻨﺔ ﺑﺪﺧﻮﳍﻢ ﺍﳉﻨﺔ ﻣﻦ ﻏﲑ ﺣﺴﺎﺏ؛‬
‫ﺍﳉﻨﺔ ﻣﻦ ﺃﻣﺘﻲ ﺳﺒﻌﻮﻥ ﺃﻟ ﹰﻔﺎ ﻟﻴﺲ ﻋﻠﻴﻬﻢ ﺣﺴﺎﺏ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﻫﻼ ﺍﺳﺘﺰﺩﺕ ﺭﺑﻚ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺍﺳﺘﺰﺩﺗﻪ ﻓﺰﺍﺩﲏ ﻣﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﺒﻌﲔ ﺃﻟ ﹰﻔﺎ ﺳﺒﻌﲔ ﺃﻟ ﹰﻔﺎ‪ ،‬ﻓﻘﻴﻞ ﻫﻼ‬
‫ﺍﺳﺘﺰﺩﺕ ﺭﺑﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺍﺳﺘﺰﺩﺗﻪ ﻓﺰﺍﺩﲏ ﺛﻼﺙ ﺣﺜﻴﺎﺕ ﺑﻴﺪﻩ ﺍﻟﻜﺮﻳﻤﺔ«)‪. (١‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﱰﻣﺬﻱ ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬

‫‪٤٤‬‬
 ‫^‪Ug]âu’\;È…;ã]fi’\;ÿ\Êt‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ‬
‫ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺑﻐﲑ ﺣﺴﺎﺏ؛ ﻟﺸﺪﺓ ﺍﻟﻐﻀﺐ ﻋﻠﻴﻬﻢ ﻭﻟﻌﻈﻢ ﺟﺮﻣﻬﻢ‪.‬‬
‫ﻓﺎﻟﻨﺎﺱ ﲡﺎﻩ ﺍﳊﺴﺎﺏ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﻃﺎﺋﻔﺔ ﺗﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻭﻃﺎﺋﻔﺔ‬
‫ﺗﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻭﻃﺎﺋﻔﺔ ﺗﻮﻗﻒ ﻟﻠﺤﺴﺎﺏ‪ ،‬ﻭﲠﺬﺍ ﳚﻤﻊ ﺑﲔ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬
‫ﻭﻫﻨﺎ ﻣﺴﺄﻟﺔ ﺧﻼﻓﻴﺔ‪ :‬ﻭﻫﻲ ﻛﻴﻒ ﹸﻳﻮﻗﻒ ﺍﷲﹸ ﺍﻟﻨﺎﺱ ﻋﲆ ﺃﻋﲈﳍﻢ‪ ،‬ﺃﻭ ﻛﻴﻒ‬
‫ﳛﺎﺳﺒﻬﻢ؟‬
‫ﻗﻴﻞ ﻳﻜﻠﻤﻬﻢ ﺍﻟﻠﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﰲ ﺷﺄﻥ ﺃﻋﲈﳍﻢ‪ ،‬ﻭﻣﺎ ﳍﻢ ﻣﻦ ﺛﻮﺍﺏ‪ ،‬ﻭﻣﺎ ﻋﻠﻴﻬﻢ‬
‫ﻣﻦ ﻋﻘﺎﺏ ﻭﻫﺬﺍ ﻣﺎ ﺗﺸﻬﺪ ﻟﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﻭﺍﻟﻜﺎﻓﺮ ﻳﻨﻜﺮ ﻛﻔﺮﻩ‪ ،‬ﻓﻴﺄﻣﺮ ﺍﷲ ﺟﻮﺍﺭﺣﻪ ﺃﻥ ﺗﺸﻬﺪ ﱹ ‪w v u t‬‬
‫‪ | { z y x‬ﱸ)‪ ،(١‬ﺑﻞ ﻭﻳﺸﻬﺪ ﹰ‬
‫ﺃﻳﻀﺎ ﺳﻤﻌﻬﻢ ﻭﺃﺑﺼﺎﺭﻫﻢ‬
‫ﻭﺟﻠﻮﺩﻫﻢ‪.‬‬
‫ﻭﻻ ﻳﺸﻐﻠﻪ ﺳﺒﺤﺎﻧﻪ ﳏﺎﺳﺒﺔ ﺃﺣﺪ ﺑﻞ ﳛﺎﺳﺐ ﺍﳉﻤﻴﻊ ﻣ ﹰﻌﺎ‪ ،‬ﺣﺘﻰ ﻳﻈﻦ ﻛﻞ ﻓﺮﺩ‬
‫ﺃﻧﻪ ﺍﳌﺤﺎﺳﺐ ﻭﺣﺪﻩ‪.‬‬
‫ﻛﻴﻔﻴﺔ ﺍﳊﺴﺎﺏ‪ :‬ﻣﻦ ﺍﳊﺴﺎﺏ ﺍﻟﻴﺴﲑ ﻭﺍﻟﻌﺴﲑ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﴪ ﻭﺍﳉﻬﺮ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ‬
‫ﺑﺎﻟﻌﺪﻝ‪ ،‬ﺃﻭ ﺑﺎﻟﻔﻀﻞ‪ ،‬ﻭﺫﻟﻚ ﻋﲆ ﺣﺴﺐ ﺍﻷﻋﲈﻝ‪.‬‬
‫ﺣﻜﻤﺔ ﺍﳊﺴﺎﺏ‪ :‬ﺇﻇﻬﺎﺭ ﺗﻔﺎﻭﺕ ﺍﳌﺮﺍﺗﺐ ﰲ ﺍﻟﻜﲈﻝ‪ ،‬ﻭﻓﻀﺎﺋﺢ ﺃﻫﻞ ﺍﻟﻨﻘﺺ‪ ،‬ﻭﰲ‬
‫ﺫﻟﻚ ﺗﺮﻏﻴﺐ ﻟﻠﻨﺎﺱ ﰲ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻭﺯﺟﺮ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ .‬ﺍﻵﻳﺔ‪.٢٤ :‬‬
‫‪٤٥‬‬
 ‫ﻭﺍﳊﺴﺎﺏ ﺛﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻓﻤﻨﻜﺮﻩ ﻛﺎﻓﺮ‪.‬‬
‫ﻭﺍﻷﺩﻟﺔ ﻋﻠﻴﻪ ﻛﺜﲑﺓ‪ :‬ﻓﻤﻦ ﺍﻟﻘﺮﺁﻥ ﻳﻘﻮﻝ‪ :‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ :‬ﱹ ‪L K J‬‬
‫‪ZY X W V UTSRQPO N M‬‬
‫[ \ ] ^ _ ` ‪ f e d c b a‬ﱸ)‪ ، (١‬ﻭﻳﻘﻮﻝ ﹰ‬
‫ﺃﻳﻀﺎ‪:‬‬
‫ﱹ ‪ YX W V U T S R Q P O‬ﱸ)‪ ، (٢‬ﻭﻣﻦ ﺍﻟﺴﻨﺔ‬
‫ﹸﺆﺩﻥ ﺍﳊﻘﻮﻕ ﺇﱃ ﺃﻫﻠﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﺘﻰ ﻳﻘﺎﺩ ﻟﻠﺸﺎﺓ ﹶ‬
‫ﺍﳉ ﹾﻠ ﹶﺤﺎﺀ)‪ (٣‬ﻣﻦ‬ ‫ﻳﻘﻮﻝ ﷺ‪» :‬ﻟﺘ ﱠ‬
‫ﺍﻟﺸﺎﺓ ﺍﻟ ﹶﻘ ﹾﺮﻧﹶﺎﺀ«)‪ ،(٤‬ﻭﻳﻘﻮﻝ ﹰ‬
‫ﺃﻳﻀﺎ‪» :‬ﻻ ﺗﺰﻭﻝ ﻗﺪﻣﺎ ﻋﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﺘﻰ ﻳﺴﺄﻝ ﻋﻦ‬
‫ﻓﻴﻢ ﻋﻤﻞ‪ ،‬ﻭﻋﻦ ﻣﺎﻟﻪ ﻣﻦ ﺃﻳﻦ ﺍﻛﺘﺴﺒﻪ ﻭﻓﻴﻢ ﺃﻧﻔﻘﻪ‪،‬‬
‫ﻋﻤﺮﻩ ﻓﻴﻢ ﺃﻓﻨﺎﻩ‪ ،‬ﻭﻋﻦ ﻋﻠﻤﻪ ﹶ‬
‫ﻭﻋﻦ ﺟﺴﻤﻪ ﻓﻴﻢ ﺃﺑﻼﻩ«)‪ ،(٥‬ﻭﺍﻟﻨﺼﻮﺹ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﺜﲑﺓ ﺟﺪﺍ‪.‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻻﻧﺸﻘﺎﻕ‪ .‬ﺍﻵﻳﺎﺕ‪ ٧ :‬ـ ‪.١٢‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٢٨٤ :‬‬
‫)‪ (٣‬ﹶ‬
‫ﺍﳉ ﹾﻠﺤﺎﺀ‪ :‬ﺍﻟﺘﻲ ﻻ ﻗﺮﻥ ﳍﺎ‪.‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬
‫)‪ (٥‬ﺃﺧﺮﺟﻪ ﺍﻟﱰﻣﺬﻱ ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫‪٤٦‬‬
 ‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﻣﺎ ﻣﻌﻨﻰ ﺍﻟﺒﻌﺚ‪ ،‬ﻭﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ؟‬
‫‪٢‬ـ ﻫﻞ ﻳﺒﻌﺚ ﻣﻦ ﻣﺎﺕ ﰲ ﺍﻟﺒﺤﺎﺭ ﻏﺮ ﹰﻗﺎ‪ ،‬ﺃﻭ ﰲ ﺍﻟﻨﺎﺭ ﺣﺮ ﹰﻗﺎ؟ ﻭﻣﺎ ﺩﻟﻴﻠﻚ؟‬
‫‪٣‬ـ ﻟﻠﺤﴩ ﺃﻧﻮﺍﻉ ﺃﺭﺑﻌﺔ‪ ،‬ﺍﺫﻛﺮﻫﺎ‪ ،‬ﻭﻫﻞ ﻫﻮ ﳉﻤﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ؟ ﻭﺿﺢ ﺫﻟﻚ‪.‬‬
‫‪٤‬ـ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﺴﺎﺏ ﴍ ﹰﻋﺎ؟ ﻭﳌﻦ ﻳﻜﻮﻥ؟ ﻭﻣﺎ ﺃﻧﻮﺍﻉ ﺍﳋﻠﻖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ؟‬
‫‪٥‬ـ ﺍﺫﻛﺮ ﺍﻷﺩﻟﺔ ﻋﲆ ﺍﳊﺴﺎﺏ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻊ ﺑﻴﺎﻥ ﺍﳊﻜﻤﺔ ﻣﻨﻪ‪.‬‬

‫***‬

‫‪٤٧‬‬
 ‫‪C٨D‬‬
‫\’‪Ö|˙\;‹ÊË‬‬
‫]‪U ;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ـﻌ ﹺ‬
‫ﻒ ﻳﺎ ﺭ ﹺﺣﻴﻢ ﻭﺍﺳ ﹺ‬ ‫ﺍﻵﺧﺮ ﹸﺛﻢ ﻫـﻮﻝ ﹸﺍ ﹶﳌﻮ ﹺﻗ ﹺ‬
‫‪٧٦‬ـ ﻭﺍ ﹾﻟﻴـﻮﻡ ﹺ‬
‫ﻒ‬ ‫ﹶﺣ ﱞﻖ ﹶﻓﺨﹶ ﱢﻔ ﹾ ﹶ ﹶ ﹸ ﹾ‬ ‫***‬ ‫ﻒ‬ ‫ﹾ‬ ‫ﹾ ﱠ ﹶ ﹾ‬ ‫ﹶ ﹸ‬
‫ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻫﻮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺃﻭﻟﻪ ﻣﻦ ﻭﻗﺖ ﺍﳊﴩ ﺇﱃ ﻣﺎ ﻻ ﻳﺘﻨﺎﻫﻰ ﻋﲆ‬
‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﻴﻞ ﺇﱃ ﺃﻥ ﻳﺪﺧﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺴﻤﻰ‬ ‫ﹲ‬
‫ﻣﺘﺼﻞ ﺑﺂﺧﺮ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺲ ﻣﻨﻬﺎ‪ ،‬ﻭ ﹸﻳ ﱠ‬ ‫ﻭﺳﻤﻲ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ؛ ﻷﻧﻪ‬
‫ﺃﻳﻀﺎ ﻭﺫﻟﻚ ﻟﻘﻴﺎﻡ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻭﻗﻴﺎﻡ ﺣﺠﺘﻬﻢ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺑﺎﻟﻘﻴﺎﻣﺔ ﹰ‬
‫ﻭﻗﺪ ﺗﻌﺪﺩﺕ ﺃﺳﲈﺀ ﻫﺬﺍ ﺍﻟﻴﻮﻡ؛ ﻟﻜﺜﺮﺓ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺃﺣﺪﺍﺙ‪ ،‬ﻭﺃﺷﻬﺮ ﻫﺬﻩ ﺍﻷﺳﲈﺀ‪:‬‬
‫ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﻘﺎﺭﻋﺔ ﻭﺍﳊﺎﻗﺔ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﲠﻮﻝ ﺍﳌﻮﻗﻒ‪ :‬ﻣﺎ ﻳﻨﺎﻝ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ ﻟﻄﻮﻝ ﺍﻟﻮﻗﻮﻑ‪ ،‬ﻗﻴﻞ‪:‬‬
‫ﺇﻧﱠﻪ ﻛﺄﻟﻒ ﺳﻨﺔ ﳑﺎ ﺗﻌﺪﻭﻥ ﻗﺎﻝ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ‪j i h g f e d‬‬
‫ﺃﻳﻀﺎ ﺇﻧﻪ‪ :‬ﱹ‪ À ¿ ¾ ½ ¼ » º‬ﱸ)‪ ، (٢‬ﻭﻻ ﺗﻨﺎﰲ‬
‫‪k‬ﱸ)‪ ،(١‬ﻭﻗﻴﻞ ﹰ‬
‫ﺑﲔ ﺍﳋﱪﻳﻦ؛ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﻃﻮﻝ ﺍﳌﺪﺓ‪ ،‬ﻭﺍﻟﻌﺪﺩ ﻻ ﻣﻔﻬﻮﻡ ﻟﻪ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﻴﻮﻡ ﳜﺘﻠﻒ‬
‫ﺑﺎﺧﺘﻼﻑ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﲑ￯ ﺍﻟﻜﻔﺎﺭ ﺃﻧﻪ ﻛﺨﻤﺴﲔ ﺃﻟﻒ‪ ،‬ﻭﻳﺮ￯ ﺍﻟﻔﺴﺎﻕ ﺃﻧﻪ‬
‫ﻛﺄﻟﻒ ﺳﻨﺔ‪ ،‬ﻭﻳﺮ￯ ﻏﲑﻫﻢ ﺃﻧﻪ ﻓﱰﺓ ﻳﺴﲑﺓ‪ ،‬ﺣﺘﻰ ﻟﲑ￯ ﺍﳌﺆﻣﻦ ﺃﻧﻪ ﺃﺧﻒ ﻣﻦ ﺻﻼﺓ‬
‫ﻣﻜﺘﻮﺑﺔ ﻛﲈ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﺧﺒﺎﺭ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‪ .‬ﺍﻵﻳﺔ‪.٥ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﻌﺎﺭﺝ‪ .‬ﺍﻵﻳﺔ‪.٤ :‬‬
‫‪٤٨‬‬
 ‫·‪UÀÕÊ⁄’\;ÿÊ‬‬
‫ﻭﰱ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻳﺸﺘﺪ ﺍﳍﻮﻝ ﻋﲆ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﻘﱰﺏ ﺍﻟﺸﻤﺲ ﻣﻦ ﺍﻟﺮﺅﻭﺱ ﻭﻳﻐﺮﻕ‬
‫ﺍﻟﻌﺼﺎﺓ ﻭﺍﻟﻜﻔﺎﺭ ﰲ ﻋﺮﻗﻬﻢ ﺍﳌﻨﺘﻦ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻜﻮﻥ ﺍﻟ ﹶﻌ ﹸ‬
‫ﺮﻕ ﺇﱃ ﻛﻌﺒﻴﻪ ﺃﻭ ﺇﱃ ﺭﻛﺒﺘﻴﻪ‬
‫ﺇﳉﺎﻣﺎ‪ ،‬ﻭﻗﺪ ﺃﺧﱪﻧﺎ ﷺ »ﺃﻥ ﺍﻟﻨﺎﺱ‬ ‫ﹰ‬ ‫ﺃﻭ ﺇﱃ ﺣﻘﻮﻳﻪ)‪ ،(١‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻠﺠﻤﻪ ﺍﻟﻌﺮﻕ‬
‫ﳛﴩﻭﻥ ﰲ ﺫﺍﺕ ﺍﻟﻴﻮﻡ ﺣﻔﺎ ﹰﺓ ﻋﺮﺍ ﹰﺓ ﹸﻏ ﹾﺮ ﹰﻻ«)‪ ،(٢‬ﻓﻌﺠﺒﺖ ﻋﺎﺋﺸﺔ ﻭﺳﺄﻟﺖ‪ :‬ﺃﻳﻨﻈﺮ‬
‫ﺑﻌﻀﻬﻢ ﺇﱃ ﻋﻮﺭﺓ ﺑﻌﺾ؟ ﻓﺄﺟﺎﲠﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪Ú Ù Ø‬‬
‫‪ Ý Ü Û‬ﱸ)‪. (٤)(٣‬‬
‫ﺃﻳﻀﺎ ﺳﺆﺍﻝ ﺍﳌﻼﺋﻜﺔ ﻋﻦ ﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻷﻋﲈﻝ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﻭﻣﻦ ﺍﻷﻫﻮﺍﻝ ﹰ‬
‫ﱹ ‪ Û Ú ÙØ‬ﱸ)‪ ، (٥‬ﻭﻛﺸﻬﺎﺩﺓ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﺭﺟﻞ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻨﺎﻝ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ؛ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪/.-,‬ﱸ)‪.(٦‬‬ ‫ﹶ‬ ‫ﳾﺀ ﳑﺎ ﹸﺫﻛﹺﺮ‬
‫ﹲ‬
‫ﻣﺮﺍﺀ ﻓﻴﻪ‪ ،‬ﻛﲈ ﺃﻗﺮ ﺑﺜﺒﻮﺗﻪ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ‪.‬‬
‫ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺣﻖ ﻻ ﹶ‬
‫ﺍﻷﺩﻟﺔ ﻋﲆ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪~ } | { z y‬‬
‫ﮯ ¡ ‪³ ²± ° ¯ ® ¬« ª © ¨ § ¦ ¥ ¤ £ ¢‬‬
‫´ ‪ » º ¹ ¸ ¶ μ‬ﱸ)‪ ،(٧‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺩﻟﺔ‬
‫ﺃﻳﻀﺎ‪ :‬ﱹ § ¨ © ‪ ¬« ª‬ﱸ)‪ ،(٨‬ﻭﻣﻨﻬﺎ ﱹ‪© ¨ § ¦ ¥ ¤‬‬ ‫ﹰ‬
‫‪ ¯ ® ¬ «ª‬ﱸ)‪. (٩‬‬
‫)‪ (١‬ﺇﱃ ﻭﺳﻂ ﺟﺴﺪﻩ ﺃﻱ ﺧﴫﻩ‪.‬‬
‫)‪ (٢‬ﻏﺮﻻﹰ ﺃﻱ ﳋﻠﻘﺘﻬﻢ ﻭﻫﻢ ﺻﻐﺎﺭ ﻗﺒﻞ ﺍﳋﺘﺎﻥ‪.‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﻋﺒﺲ‪ .‬ﺍﻵﻳﺔ‪.٣٧ :‬‬
‫)‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‪ .‬ﺍﻵﻳﺔ‪.٢٤ :‬‬
‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.١٠٣ :‬‬
‫)‪ (٧‬ﺳﻮﺭﺓ ﻟﻘﲈﻥ‪ .‬ﺍﻵﻳﺔ‪.٣٣ :‬‬
‫)‪ (٨‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ .‬ﺍﻵﻳﺔ‪.١٠٦ :‬‬
‫)‪ (٩‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ .‬ﺍﻵﻳﺔ‪.١٠٥ :‬‬
‫‪٤٩‬‬
‫ﺭﻛﻦ ﻣﻦ ﺍﻹﻳﲈﻥ‪ ،‬ﻓﻼ ﹸﻳ ﹾﻘ ﹶﺒ ﹸﻞ‬
‫ﺍﻹﻳﲈﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﹲ‬
‫ﹸ‬ ‫ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪:‬‬
‫ﺍﻹﻳﲈﻥ ﺑﺪﻭﻧﻪ‪ ،‬ﻭﻋﲆ ﺫﻟﻚ ﻓﻤﻨﻜﺮﻩ ﻛﺎﻓﺮ‪.‬‬
‫ﹸ‬
‫¡˜‪UÏŸ]ËŒ’\;‹ÊÁ;k]Ÿ‬‬
‫ﻋﻼﻣﺎﺕ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ :‬ﻋﻼﻣﺎﺕ ﹸﺻﻐﹾﺮ￯‪ ،‬ﹸ‬
‫ﻭﺃ ﹾﺧﺮ￯ ﻛﱪ￯‪.‬‬
‫‪⁄‬‬
‫^‪ÓÖ∆ë’\;UˆÂ‬‬
‫؛ ﺣﻴﺚ ﻳﻘﻮﻝ‪» :‬ﺑﻌﺜﺖ ﺃﻧﺎ ﻭﺍﻟﺴﺎﻋﺔ ﻛﻬﺎﺗﲔ‪،‬‬ ‫ﺃﻭﳍﺎ ﻣﺒﻌﺚ ﺧﺎﺗﻢ ﺍﳌﺮﺳﻠﲔ‬
‫ﻭﺿﻢ ﺑﲔ ﺍﻟﺴﺒﺎﺑﺔ ﻭﺍﻟﻮﺳﻄﻰ«)‪.(١‬‬
‫ﻭﻣﻨﻬﺎ ﻇﻬﻮﺭ ﺍﳌﻌﺎﴆ ﻭﺍﻧﺘﺸﺎﺭﻫﺎ‪ ،‬ﻭﺗﻄﺎﻭﻝ ﺍﳊﻔﺎﺓ ﺍﻟﻌﺮﺍﺓ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ﻛﲈ ﺟﺎﺀ ﰲ‬
‫ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﺣﻴﻨﲈ ﺳﺄﻝ ﻋﻦ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﻘﺎﻝ ﷺ‪» :‬ﻣﺎ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ‬
‫ﺍﻟﺴﺎﺋﻞ ﻭﻟﻜﻨﻲ ﺃﺧﱪﻙ ﻋﻦ ﺃﴍﺍﻃﻬﺎ‪ ...‬ﺇﻟﺦ«)‪.(٢‬‬
‫‪ÓÖe“’\;U]Ë⁄ ›]l‬‬
‫ﻭﻫﻨﺎﻙ ﻋﻼﻣﺎﺕ ﻛﱪ￯ ﻗﺮﻳﺒﺔ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻋﻦ ﺣﺬﻳﻔﺔ ﻗﺎﻝ‪» :‬ﺍﻃﻠﻊ‬
‫ﺍﻟﻨﺒﻲ ﷺ ﻋﻠﻴﻨﺎ ﻭﻧﺤﻦ ﻧﺘﺬﺍﻛﺮ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺗﺬﺍﻛﺮﻭﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺬﻛﺮ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﳖﺎ‬
‫ﻟﻦ ﺗﻘﻮﻡ ﺣﺘﻰ ﺗﺮﻭﺍ ﻗﺒﻠﻬﺎ ﻋﴩ ﺁﻳﺎﺕ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﺪﺧﺎﻥ‪ ،‬ﻭﺍﻟﺪﺟﺎﻝ‪ ،‬ﻭﺍﻟﺪﺍﺑﺔ‪ ،‬ﻭﻃﻠﻮﻉ‬
‫ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﲠﺎ‪ ،‬ﻭﻧﺰﻭﻝ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﷺ‪ ،‬ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‪ ،‬ﻭﺛﻼﺛﺔ‬
‫ﺧﺴﻮﻑ‪ ،‬ﺧﺴﻒ ﺑﺎﳌﴩﻕ ﻭﺧﺴﻒ ﺑﺎﳌﻐﺮﺏ ﻭﺧﺴﻒ ﺑﺠﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺁﺧﺮ‬
‫ﺫﻟﻚ ﻧﺎﺭ ﲣﺮﺝ ﻣﻦ ﺍﻟﻴﻤﻦ ﺗﻄﺮﺩ ﺍﻟﻨﺎﺱ ﺇﱃ ﳏﴩﻫﻢ«)‪.(٣‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬
‫‪٥٠‬‬
 ‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﻣﺎ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ؟ ﻭﻣﺎ ﺃﺷﻬﺮ ﺃﺳﲈﺋﻪ؟‬
‫‪٢‬ـ ﺍﺫﻛﺮ ﺑﻌﺾ ﺃﻫﻮﺍﻝ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫‪٣‬ـ ﻣﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ؟ ﻭﻣﺎ ﺣﻜﻢ ﻣﻨﻜﺮﻩ؟ ﻣﻊ ﺫﻛﺮ ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫‪٤‬ـ ﻟﻠﻴﻮﻡ ﺍﻵﺧﺮ ﻋﻼﻣﺎﺕ ﺻﻐﺮ￯ ﻭﻋﻼﻣﺎﺕ ﻛﱪ￯‪ ،‬ﻭﺿﺢ ﺫﻟﻚ‪.‬‬

‫***‬

‫‪٥١‬‬
 ‫‪C٩D‬‬
‫\’‪Ï¡]ç‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ـﺪ ﹸﻣ ﹶﻘﺪﱠ ﹰﻣـــــﺎ ﻻ ﹶﲤﹾﻨـﹶـ ـ ﹺﻊ‬ ‫ﳏﻤـــــ ﹴ‬ ‫ــﺐ ﹶﺷــ ﹶﻔﺎ ﹶﻋ ﹸﺔ ﺍ ﹸﳌ ﹶﺸ ﱠﻔــــ ﹺﻊ‬ ‫‪٧٧‬ـ ﹶﻭ ﹶﻭ ﹺ‬
‫ﹸﹶ ﱠ‬ ‫***‬ ‫ﺍﺟ ﹸ‬
‫ـﺎﺀ ﹺﰲ ﹾ‬
‫ﺍﻷﺧ ﹶﺒ ﹺ‬ ‫ـﴣ ﺍﻷﹶ ﹾﺧ ﹶﻴـ ﹺ‬ ‫‪٧٨‬ـ ﻭ ﹶﻏـ ﹺ‬
‫ﺎﺭ‬ ‫ﹶﻳ ﹾﺸـ ﹶﻔ ﹾﻊ ﻛ ﹶﹶﲈ ﹶﻗــﺪﹾ ﹶﺟـ ﹶ‬ ‫***‬ ‫ـﺎﺭ‬ ‫ـﻦ ﹸﻣ ﹾﺮ ﹶﺗـ ﹶ‬
‫ـﲑ ﹸﻩ ﻣـ ﹾ‬‫ﹶ ﹾﹸ‬
‫ـﻮﺯ ﹺﹾﺭ‬‫ﹶﻓﻼ ﹸﺗ ﹶﻜ ﱢﻔــــ ﹾـﺮ ﹸﻣ ﹾﺆ ﹺﻣﻨﹶــــﺎ ﺑﹺﺎ ﹾﻟــ ﹺ‬ ‫***‬ ‫ﺍﻥ ﹶﻏـ ﹺ‬
‫ـﲑ ﺍﻟ ﹸﻜ ﹾﻔـﹺــﺮ‬ ‫‪٧٩‬ـ ﺇﹺ ﹾﺫ ﹶﺟﺎﺋﹺ ـ ﹲﺰ ﹸﻏ ﹾﻔـ ﹶـﺮ ﹸ‬
‫‪UÏ¡]ç’\;ÀÁÖ¬h‬‬
‫ﻭﺍﺻﻄﻼﺣﺎ‪ :‬ﻫﻲ ﺳﺆﺍﻝ ﺍﳋﲑ ﻣﻦ ﺍﻟﻐﲑ‪ ،‬ﻭﻗﺪ‬
‫ﹰ‬ ‫ﺍﻟﺸﻔﺎﻋﺔ ﻟﻐ ﹰﺔ‪ :‬ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻄﻠﺐ‪،‬‬
‫ﺗﻨﺴﺐ ﺍﻟﺸﻔﺎﻋﺔ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻛﲈ ﰲ ﻗﻮﻟﻪ‪ :‬ﱹ‪hgfed‬ﱸ)‪ (١‬ﻓﻴﻜﻮﻥ‬
‫ﻣﻌﻨﺎﻩ ﻗﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ ﺃﻭ ﺍﻟﻌﻔﻮ‪ ،‬ﻭﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﻌﻔﻮ ﻋﻤﻦ ﺍﻋﱰﻑ ﻟﻪ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ‬
‫ﺧﲑﺍ ﻗﻂ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪r‬‬‫ﻭﳌﺤﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﺑﺎﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﱂ ﻳﻌﻤﻞ ﹰ‬
‫‪~ } | { z y x w v u t s‬ﮯ ﱸ)‪.(٢‬‬
‫^‪U]‚i’Ä‬‬
‫ﹴ‬
‫ﳐﺘﻠﻔﺔ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬ ‫ﻣﻮﺍﺿﻊ‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﺫﻛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﰲ‬
‫ﹶ‬
‫ﱹ ‪ ¯ ® ¬ « ª © ¨ § ¦ ¥ ¤ £‬ﱸ)‪ ،(٣‬ﻭﻳﻘﻮﻝ‪ :‬ﱹ ‪« ª‬‬
‫¬ ® ¯ ‪ ²± °‬ﱸ)‪ ،(٤‬ﻭﻳﻘﻮﻝ ﻋﲆ ﻟﺴﺎﻥ ﺍﻟﻜﻔﺎﺭ‪ :‬ﱹ> ? @ ‪A‬‬
‫)‪(٥‬‬
‫‪ CB‬ﱸ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ .‬ﺍﻵﻳﺔ‪.٤٤ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.٤٨ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﻃﻪ‪ .‬ﺍﻵﻳﺔ‪.١٠٩ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٢٥٥ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ .‬ﺍﻵﻳﺔ‪.٥٣ :‬‬
‫‪٥٢‬‬
 ‫‪;Èefi’\;Ï¡]å‬ﷺ‪U‬‬
‫ﻭﻫﻨﺎﻙ ﺷﻔﺎﻋﺔ‪ :‬ﻗﺪ ﺗﻨﺴﺐ ﺇﱃ ﻧﺒﻴﻨﺎ ﷺ ﹶ ﹾ‬
‫ﻭﲣﺘ ﱡﹶﺺ ﺑﻪ ﻭﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ‪.‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻪ ﻭﻟﻐﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ‪:‬‬
‫ﻧﺒﻲ ﺩﻋﻮﺓ ﻗﺪ ﺩﻋﺎﻫﺎ ﻷﻣﺘﻪ ﻭﺇﲏ ﺍﺧﺘﺒﺄﺕ ﺩﻋﻮﰐ ﺷﻔﺎﻋ ﹰﺔ ﻷﻣﺘﻲ«‪ ،‬ﺃﺧﺮﺟﻪ‬
‫»ﻟﻜﻞ ﱟ‬
‫ﹺ‬
‫ﻭﺫﻛﺮ ﷺ »ﺃﻧﻪ ﹸﺃ ﹾﻋﻄﻲ ﹰ‬
‫ﲬﺴﺎ ﱂ ﻳﻌﻄﻬﻦ ﺃﺣﺪﹲ ﻗﺒﻠﻪ‪ ،‬ﻭﻣﻨﻬﺎ‬ ‫ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﻧﺲ‬
‫ﺍﻟﺸﻔﺎﻋﺔ«)‪.(١‬‬
‫ﻭﺍﻟﺸﺎﻓﻊ‪ :‬ﻫﻮ ﻃﺎﻟﺐ ﺍﳋﲑ ﻣﻦ ﺍﻟﻐﲑ ﻟﻠﻐﲑ‪ ،‬ﻭﺍ ﹸﳌ ﹶﺸ ﱠﻔﻊ‪ :‬ﻣﻘﺒﻮﻝ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﺃﻭﻝ‬
‫ﻣﻦ ﻳﺸﻔﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻧﺒﻴﻨﺎ ﷺ‪ ،‬ﻓﻘﺪ ﺭﻭ￯ ﺍﻟﺸﻴﺨﺎﻥ ﺃﻧﻪ ﺃﻭﻝ ﺷﺎﻓﻊ ﻭﻣﺸﻔﻊ‪.‬‬
‫ﻓﻘﺪ ﺍﺧﺘﺺ ﷺ ﺑﺄﻣﻮﺭ ﺛﻼﺛﺔ‪ :‬ﻓﻬﻮ ﺃﻭﻝ ﺷﺎﻓﻊ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﹸﻣﺸ ﱠﻔﻊﹺ‪ ،‬ﻭﺷﻔﺎﻋﺘ ﹸﻪ ﹸ‬
‫ﺃﻭﻝ‬
‫ﹺ‬ ‫ﹴ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻟﻐﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻟﻌﻞ‬ ‫ﺷﻔﺎﻋﺔ ﻣﻘﺒﻮﻟﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﹶﻳ ﹾﻔﺘ ﹸﹶﺢ ﹶ‬
‫ﺑﺎﺏ‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳌﻘﺎﻡ ﺍﳌﺤﻤﻮﺩ‪ ،‬ﺍﻟﺬﻱ ﻭﻋﺪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺑﻪ ﻧﺒﻴﻪ ﰲ ﻗﻮﻟﻪ‪ :‬ﱹ ‪U T S‬‬
‫ﺍﺳﺘﻘﺮﺍﺭ ﹺ‬
‫ﺃﻫﻞ ﺍﳉﻨﱠﺔ ﰲ‬ ‫ﹸ‬ ‫ﻭﺁﺧﺮ ﹸﻩ‬
‫ﹸ‬ ‫‪ X W V‬ﱸ)‪ ،(٢‬ﺃﻭ ﻫﻮ ﹸ‬
‫ﺃﻭﻝ ﺍﳌﻘﺎ ﹺﻡ ﺍﳌﺤﻤﻮﺩ‪،‬‬
‫ﻭﺃﻫﻞ ﹺ‬
‫ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﹺ‬ ‫ﺍﳉﻨﺔ‬
‫‪Uƒ\Ê›^;Ï¡]ç’\Â‬‬
‫‪١‬ـ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﱂ ﻳﻨﻜﺮﻫﺎ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪٢‬ـ ﺷﻔﺎﻋﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺇﺩﺧﺎﻝ ﻓﺮﻳﻖ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪.‬‬
‫ﰲ ﺭﻓﻊ‬ ‫‪٣‬ـ ﺷﻔﺎﻋﺘﻪ ﰲ ﺭﻓﻊ ﺩﺭﺟﺎﺕ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻗﺪ ﻳﺸﻔﻊ ﻟﻐﲑﻩ‬
‫ﺍﻟﺪﺭﺟﺎﺕ ﻛﺬﻟﻚ‪.‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻹﴎﺍﺀ‪ .‬ﺍﻵﻳﺔ‪.٧٩ :‬‬
‫‪٥٣‬‬
 ‫ﻭﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺎﺕ ﻣﻮﺿﻊ ﺍﺗﻔﺎﻕ ﺑﲔ ﻋﻠﲈﺀ ﺍﻟﻜﻼﻡ‪.‬‬
‫‪٤‬ـ ﺍﻟﺸﻔﺎﻋﺔ ﳌﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﺍﻟﺬﻱ ﻣﺎﺕ ﺩﻭﻥ ﺗﻮﺑﺔ ﺑﺄﻥ ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﹰ‬
‫ﺃﺻﻼ‪،‬‬
‫ﺃﻭ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﺃﻥ ﹸﺃ ﹾﺩ ﹺﺧ ﹶﻠ ﹶﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺃﺛﺒﺖ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻘﺪ ﺃﻧﻜﺮﻭﻩ ﺣﻴﺚ ﻳﺮﻭﻥ ﻭﺟﻮﺏ ﺗﻌﺬﻳﺐ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻛﲈ ﺃﻧﻜﺮﻩ‬
‫ﺍﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﳛﻜﻤﻮﻥ ﺑﺎﻟﻜﻔﺮ ﻋﲆ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻭﻳﻮﺟﺒﻮﻥ ﲣﻠﻴﺪﻩ ﰲ ﺍﻟﻨﺎﺭ‪،‬‬
‫ﻓﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪z y x w v u t s r‬‬ ‫ﻭﺍﳊﻖ ﻣﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﹸ‬
‫{ | } ~ﮯ ﱸ)‪ ، (١‬ﴏﻳﺢ ﰲ ﺇﺛﺒﺎﺕ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻓﻠﻢ ﹸﻳ ﹶﻌ ﹼﻠﻖ ﺳﺒﺤﺎﻧﻪ ﺍﳌﻐﻔﺮﺓ‬
‫ﻋﲆ ﺗﻮﺑﺔ‪ ،‬ﻭﺇﻧﲈ ﻋﻠﻘﻬﺎ ﻋﲆ ﺍﳌﺸﻴﺌﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺗﺎﺏ‪ ،‬ﻓﻬﻨﺎﻙ ﻭﻋﺪ ﺁﺧﺮ ﺑﻘﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ‪،‬‬
‫ﻭﻭﻋﺪ ﺍﻟﻜﺮﻳﻢ ﻻ ﻳﺘﺨﻠﻒ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ \ ] ^ _ ` ‪b a‬‬
‫‪ g f e d c‬ﱸ)‪. (٢‬‬
‫‪U]·ÄÑÂ;Ï‚eå‬‬
‫ﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ! " ‪ $ #‬ﱸ)‪ ،(٣‬ﻳﺪﻝ ﻋﲆ ﻋﺪﻡ ﻭﺟﻮﺩ‬
‫ﺷﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﺭ ﹼﺩ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﺄﻥ ﺍﳌﻘﺼﻮﺩ ﲠﻢ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﻋﱰﻓﻮﺍ ﺑﻘﻮﳍﻢ ﱹ ﰫ ﰬ‬
‫ﹸ‬
‫ﰭ ﰮ ﱸ )‪ ،(٤‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻋﲆ ﻟﺴﺎﻥ ﺍﻟﻜﻔﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﱹ ‪z y‬‬
‫{ | } ~ ﮯ ¡ ‪ ¦ ¥ ¤ £ ¢‬ﱸ )‪. (٥‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.٤٨ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭ￯‪ .‬ﺍﻵﻳﺔ‪.٢٥ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‪ .‬ﺍﻵﻳﺔ‪.٤٨ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‪ .‬ﺍﻵﻳﺔ‪.٤٦ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ .‬ﺍﻵﻳﺎﺕ‪ ٩٩ :‬ـ ‪.١٠١‬‬
‫‪٥٤‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪Ì Ë Ê É È Ç Æ Å Ä Ã Â‬‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺑﺈﺫﻧﹺﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﹺ‬ ‫‪Í‬ﱸ)‪ ،(١‬ﻓﻘﺪ ﺍﺳﺘﺜﻨﻰ ﻣﻦ ﺫﻟﻚ ﻋﻤﻮﻡ‬
‫ﱹ ‪ ¯ ® ¬ « ª © ¨ § ¦ ¥ ¤ £‬ﱸ )‪ ،(٢‬ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻠﻪ‬
‫ﺭﺳﻮﻟﻪ ﺑﺄﻥ ﻳﺴﺘﻐﻔﺮ ﻟﻠﻤﺆﻣﻨﲔ ﱹ ‪ ä ã â‬ﱸ )‪ ،(٣‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‬
‫ﺷﻔﺎﻋﺔ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪» :‬ﺷﻔﺎﻋﺘﻲ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻲ«‪.‬‬
‫)‪(٤‬‬

‫‪UÔ]Ëe›¯\;ÖË≈;Ï¡]å‬‬
‫ﻭﻟﻴﺴﺖ ﺍﻟﺸﻔﺎﻋﺔ ﻗﺎﴏﺓ ﻋﲆ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺸﻔﻊ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺼﺎﳊﻮﻥ‪،‬‬
‫ﻭﺍﻟﻌﻠﲈﺀ ﺍﻟﻌﺎﻣﻠﻮﻥ‪ ،‬ﻭﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ‪ ،‬ﱞ‬
‫ﻛﻞ ﻋﲆ ﻗﺪﺭ ﺩﺭﺟﺘﻪ ﻭﻣﻨﺰﻟﺘﻪ ﻋﻨﺪ ﺍﷲ‬
‫ـ ﺳﺒﺤﺎﻧﻪ ـ‪ ،‬ﻭﻳﺘﻔﻀﻞ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻹﺫﻥ ﺑﺎﻟﺸﻔﺎﻋﺔ ﳌﻦ ﹶﺷﺎﺀ ﻭﻳﻘﺒﻞ ﺷﻔﺎﻋﺘﻬﻢ‪ ،‬ﻭﺷﻔﺎﻋﺔ‬
‫ﺍﳌﻼﺋﻜﺔ ﻋﲆ ﺍﻟﱰﺗﻴﺐ‪ ،‬ﻓﺄﻭﳍﻢ ﺟﱪﻳﻞ‪ ،‬ﻭﺁﺧﺮﻫﻢ ﺍﻟﺘﺴﻌﺔ ﻋﴩ ﻣﻠﻜﹰﺎ ﺍﻟﺘﻲ ﻋﲆ ﺍﻟﻨﺎﺭ‪.‬‬

‫***‬
‫\∏‪ÏçÕ]fi‬‬
‫ﻭﺍﺻﻄﻼﺣﺎ‪.‬‬
‫ﹰ‬ ‫‪١‬ـ ﻋﺮﻑ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻐﺔ‬
‫‪٢‬ـ ﻟﻠﻨﺒﻲ ﷺ ﻋﺪﺓ ﺷﻔﺎﻋﺎﺕ ﺍﺫﻛﺮﻫﺎ‪.‬‬
‫ﻣﺴﺘﺪﻻ ﺑﻘﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ ! "‬
‫ﹰ‬ ‫‪٣‬ـ ﻛﻴﻒ ﺗﺮﺩ ﻋﲆ ﻣﻦ ﺃﻧﻜﺮ ﺍﻟﺸﻔﺎﻋﺔ‬
‫‪ $ #‬ﱸ؟‬
‫‪٤‬ـ ﻫﻞ ﻳﺸﻔﻊ ﺍﻟﺼﺎﳊﻮﻥ ﻭﺍﻟﻌﻠﲈﺀ ﻟﻐﲑﻫﻢ؟ ﻭﺿﺢ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٤٨ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﻃﻪ‪ .‬ﺍﻵﻳﺔ‪.١٠٩ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﳏﻤﺪ‪ .‬ﺍﻵﻳﺔ‪.١٩ :‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫‪٥٥‬‬
 ‫‪C١٠D‬‬
‫\‪k]ÒËâ’\Â;k]fiâ¢‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬

‫ـﺖ ﺑﹺﺎ ﹾﻟ ﹺﻔ ﹾﻌ ﹺﻞ‬ ‫ﹶﺎﺕ ﹸﺿ ﹺ‬

‫ﻮﻋ ﹶﻔ ﹾ‬ ‫ﹶﻭ ﹾﹶ‬
‫ﺍﳊ ﹶﺴـﻨ ﹸ‬ ‫***‬ ‫ﹺ‬
‫ــــﻞ‬‫ﺴــﻴﺌﺎﺕ ﹺﻋﻨﹾــﺪﹶ ﹸﻩ ﺑﹺﺎ ﹾﳌ ﹺ ﹾﺜ‬
‫ﹸ‬ ‫‪ ٨٠‬ـ ﹶﻓﺎ ﹾﻟ‬
‫ﺗﻌﺮﻳﻒ ﺍﳊﺴﻨﺎﺕ‪ :‬ﲨﻊ ﺣﺴﻨﺔ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻳﻤﺪﺡ ﻓﺎﻋﻠﻬﺎ ﴍ ﹰﻋﺎ‪ ،‬ﻭﺳﻤﻴﺖ ﺣﺴﻨﺔ؛‬
‫ﳊﺴﻦ ﻭﺟﻪ ﻓﺎﻋﻠﻬﺎ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﳊﺴﻨﺔ‪ :‬ﺍﳌﻘﺒﻮﻟﺔ ﺍﻷﺻﻠﻴﺔ ﺍﻟﺘﻲ ﻋﻤﻠﻬﺎ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻭ ﻣﺎ ﰲ ﺣﻜﻤﻬﺎ‪ ،‬ﻛﲈ ﺇﺫﺍ‬
‫ﺗﺼﺪﹼ ﻕ ﺷﺨﺺ ﻋﻦ ﺷﺨﺺ ﺁﺧﺮ ﺑﺼﺪﻗﺔ‪ ،‬ﻭﻭﻫﺐ ﻟﻪ ﺛﻮﺍﺏ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ‪.‬‬
‫ﻓﺨﺮﺝ »ﺑﺎﳌﻘﺒﻮﻟﺔ« ﺍﳌﺮﺩﻭﺩﺓ‪ ،‬ﺑﻨﺤﻮ ﺭﻳﺎﺀ ﻓﻼ ﺛﻮﺍﺏ ﻓﻴﻬﺎ ﹰ‬
‫ﺃﺻﻼ‪ ،‬ﻭﺧﺮﺝ »ﺑﺎﻷﺻﻠﻴﺔ«‬
‫ﺍﳊﺎﺻﻠﺔ ﺑﺎﻟﺘﻀﻌﻴﻒ‪ ،‬ﻓﻼ ﺗﻀﺎﻋﻒ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﺧﺮﺝ »ﺑﺎﻟﺘﻲ ﻋﻤﻠﻬﺎ ﺍﻟﻌﺒﺪ‪ ،‬ﺃﻭ ﻣﺎ ﰲ‬
‫ﻫﻢ ﲠﺎ‪ ،‬ﻭﱂ ﻳﻌﻤﻠﻬﺎ‪ ،‬ﻓﺘﻜﺘﺐ ﻭﺍﺣﺪﺓ ﻣﻦ ﻏﲑ ﺗﻀﻌﻴﻒ‪.‬‬
‫ﺣﻜﻤﻬﺎ« ﺍﳊﺴﻨﺔ ﺍﻟﺘﻲ ﱠ‬
‫‪UÏŸ¯\;‰É·;í]ë|;flŸ;k]fiâu’\;Ï¡]ïŸ‬‬
‫ﻭﺃﻗﻞ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻀﻌﻴﻒ ﻋﴩ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ^ _ ` ‪b a‬‬
‫‪ dc‬ﱸ)‪ ، (١‬ﻭﻗﺪ ﺗ ﹶﹸﻀﺎﻋﻒ ﺇﱃ »ﺳﺒﻌﲔ‪ ،‬ﺃﻭ ﺳﺒﻌﲈﺋﺔ ﺿﻌﻒ‪ ،‬ﺃﻭ ﺇﱃ ﺃﺿﻌﺎﻑ‬
‫ﻛﺜﲑﺓ«‪ ،‬ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪S R Q P O N M‬‬
‫‪d cb a ` _ ^] \ [ Z Y X W V U T‬‬
‫‪ f e‬ﱸ)‪. (٢‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻵﻳﺔ‪.١٦٠ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٢٦١ :‬‬
‫‪٥٦‬‬
‫ﻭﺗﺘﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻀﻌﻴﻒ ﺗﺒ ﹰﻌﺎ ﻟﻠﺘﻔﺎﻭﺕ‪ ،‬ﻭﺍﻹﺧﻼﺹ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻨﻴﺔ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ‬
‫ﻫﻢ ﺑﺤﺴﻨﺔ ﻓﻠﻢ ﻳﻌﻤ ﹾﻠﻬﺎ‪ ،‬ﻓﺈﳖﺎ ﺗﻜﺘﺐ ﺣﺴﻨﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻏﲑ ﻣﻀﺎﻋﻔﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ‬
‫ﹼ‬
‫ﻋﺰﻡ ﻋﲆ ﻣﻌﺼﻴﺔ ﺛﻢ ﺗﺮﻛﻬﺎ ﺗﻜﺘﺐ ﻟﻪ ﺣﺴﻨﺔ‪.‬‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﺴﻴﺌﺎﺕ‪ :‬ﲨﻊ ﺳﻴﺌﺔ‪ ،‬ﻭﻫﻲ‪ :‬ﻣﺎ ﻳﺬﻡ ﻓﺎﻋﻠﻬﺎ ﴍ ﹰﻋﺎ‪ ،‬ﺻﻐﲑﺓ ﻛﺎﻧﺖ‪ ،‬ﺃﻭ‬
‫ﻛﺒﲑﺓ‪ ،‬ﻭﺳﻤﻴﺖ ﺳﻴﺌﺔ؛ ﻷﻥ ﻓﺎﻋﻠﻬﺎ ﹸﻳ ﹶﺴﺎﺀ ﻋﻨﺪ ﺍﳌﻘﺎﺑﻠﺔ ﻋﻠﻴﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺷﺨﺼﺎ‪ ،‬ﺃﻭ ﹶﻋ ﱠﻖ‬
‫ﹰ‬ ‫ﺐ‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﻴﺌﺔ‪ :‬ﺍﻟﺘﻲ ﻋﻤﻠﻬﺎ ﺍﻟﻌﺒﺪ ﺣﻘﻴﻘﺔ‪ ،‬ﻛﺄﻥ ﻳﻜﻮﻥ ﹶﺳ ﱠ‬
‫ﻣﺜﻼ‪ ،‬ﺃﻭ ﻣﺎ ﰲ ﺣﻜﻤﻬﺎ‪ ،‬ﻛﺄﻥ ﻳﻜﻮﻥ ﻇﻠﻢ ﺃﺣﺪﹰ ﺍ ﰲ ﺩﻧﻴﺎﻩ ﻓﻴﺆﺧﺬ ﻣﻦ ﺳﻴﺌﺎﺕ‬‫ﻭﺍﻟﺪﻳﻪ ﹰ‬
‫ﺍﳌﻈﻠﻮﻡ ﻭ ﹸﺗ ﹾﻄ ﹶﺮﺡ ﻋﲆ ﺍﻟﻈﺎﱂ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻓﻌﻞ ﺳﻴﺌﺔ‪ ،‬ﻓﺈﳖﺎ ﻻ ﺗﻀﺎﻋﻒ‪ ،‬ﺑﻞ ﲢﺴﺐ ﻋﻠﻴﻪ‬
‫ﺳﻴﺌﺔ ﻭﺍﺣﺪﺓ ﻗﺎﻝ ـ ﺗﻌﺎﱃ ـ ‪:‬ﱹ‪nmlkj ih gfe‬ﱸ)‪.(١‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ .‬ﺍﻵﻳﺔ‪.١٦٠ :‬‬

‫‪٥٧‬‬
 ‫‪C١١D‬‬
‫\’‪ÏdÊi‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ﹶﺻ ﹺﻐﻴـــ ﹶـﺮ ﹸﺓ ﹶﻛﺒﹺﻴـــ ﹶـﺮ ﹲﺓ ﹶﻓﺎ ﹾﻟ ﱠﺜــــ ﹺ‬
‫ـﺎﲏ‬ ‫***‬ ‫ـﻮﺏ ﹺﻋﻨﹾﺪﹶ ﹶﻧــﺎ ﹺﻗ ﹾﺴ ﹶﻤــ ﹺ‬
‫ـﺎﻥ‬ ‫ـﻢ ﺍ ﹾﻟ ﱠﺬ ﹸﻧـ ﹸ‬
‫‪ ٨١‬ـ ﹸﺛـ ﱠ‬
‫ــﺎﺽ ﺇﹺ ﹾﻥ ﻳ ﹸﻌــﺪﹾ ﻟﹺ ﹾﻠ ﹶﺤ ﹺ‬
‫ــﺎﻝ‬ ‫ﹶﻭﻻ ﺍﻧﹾﺘﹺ ﹶﻘ ﹶ‬ ‫***‬
‫ﺍﳊـ ﹺ‬
‫ـﺎﻝ‬ ‫ـﺐ ﹺﰲ ﹶ‬ ‫ﺍﺟـ ﹲ‬ ‫ـﺎﺏ ﹶﻭ ﹺ‬ ‫ﹺ‬
‫‪ ٨٢‬ـ ﻣﻨﹾــﻪ ﺍ ﹶﳌ ﹶﺘـ ﹸ‬
‫ﹶ‬
‫ﻒ‬ ‫ـﻮﻝ ﹶﺭ ﹾﺃ ﹸ ﹸﳞــﻢ ﹶﻗــﺪﹾ ﹾ‬
‫ﺍﺧ ﹶﺘ ﹶﻠ ﹾ‬ ‫ﹶﻭ ﹺﰲ ﺍ ﹾﻟ ﹶﻘ ﹸﺒـ ﹺ‬ ‫***‬ ‫ﳚــﺪﱢ ﹸﺩ ﺗ ﹾﹶﻮ ﹶﺑ ـ ﹰﺔ ﹶﳌ ﹺــﺎ ﺍ ﹾﻗﺘﹶــ ﹶـﺮ ﹾ‬
‫ﻑ‬ ‫ﹺ‬
‫‪ ٨٣‬ـ ﹶﻟﻜـ ﹾ‬
‫ـﻦ ﹸ ﹶ‬
‫ﻭﺍﺻﻄﻼﺣﺎ‪:‬‬
‫ﹰ‬ ‫ﺍﻟﺘﻮﺑﺔ ﻟﻐﺔ ﻫﻲ‪ :‬ﻣﻄﻠﻖ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﻛﺬﻟﻚ ﺍ ﹶﳌﺘﺎﺏ ﺑﻤﻌﻨﻰ ﺍﻟﺘﻮﺑﺔ‪،‬‬
‫ﻫﻲ ﻣﺎ ﺍﺳﺘﺠﻤﻊ ﺛﻼﺛﺔ ﺃﺭﻛﺎﻥ‪ :‬ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺍﻟﻨﺪﻡ ﻋﲆ ﻓﻌﻠﻪ‪ ،‬ﻭﺍﻟﻌﺰﻡ‬
‫ﻓﻠﻮ ﱂ ﹾ ﻳﻘﻠﻊ‪ ،‬ﺃﻭ ﱂ ﹾ ﻳﻨﺪﻡ‪ ،‬ﺃﻭ ﻋﺰﻡ ﻋﲆ ﺍﻟﻌﻮﺩ ﻓﻠﻴﺲ ﺑﺘﺎﺋﺐ‪ ،‬ﻫﺬﺍ ﺇﻥ‬
‫ﻋﲆ ﺃﻻ ﻳﻌﻮﺩ‪ ،‬ﹾ‬
‫ﱂ ﺗﺘﻌﻠﻖ ﺍﳌﻌﺼﻴﺔ ﺑﺎﻵﺩﻣﻲ‪ ،‬ﻓﺈﻥ ﺗﻌﻠﻘﺖ ﺑﻪ ﻓﻠﻬﺎ ﺭﻛﻦ ﺭﺍﺑﻊ ﻭﻫﻮ ﺭﺩ ﺍﳌﻈﻠﻤﺔ ﺇﱃ‬
‫ﺃﻳﻀﺎ ﺻﺪﻭﺭﻫﺎ ﻗﺒﻞ ﺍﻟﻐﺮﻏﺮﺓ‬
‫ﺫﻟﻚ ﺍﻵﺩﻣﻲ‪ ،‬ﺃﻭ ﲢﺼﻴﻞ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﴍﻭﻃﻬﺎ ﹰ‬
‫ﻗﺒﻴﻞ ﺍﳌﻮﺕ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ` ‪e d c b a‬‬
‫‪ sr q p o n m l k j i h g f‬ﱸ)‪، (١‬‬
‫ﺃﻳﻀﺎ ﺃﻥ ﺗﻜﻮﻥ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﲠﺎ‪.‬‬
‫ﻭﻣﻦ ﴍﻭﻃﻬﺎ ﹰ‬
‫ﻭﻋﺪﻡ ﺻﺤﺔ ﺍﻟﺘﻮﺑﺔ ﻋﻨﺪ ﺍﻟﻐﺮﻏﺮﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﺎﻓﺮ ﻭﺍﻟﻌﺎﴆ ﻫﻮ ﺭﺃﻱ ﺍﻷﺷﺎﻋﺮﺓ‪،‬‬
‫ﻭﻗﺪ ﻧﺴﺐ ﺇﱃ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﺃﻥ ﺗﻮﺑﺔ ﺍﻟﻌﺎﴆ ﻋﻨﺪ ﺍﻟﻐﺮﻏﺮﺓ ﻣﻘﺒﻮﻟﺔ‪ ،‬ﻭﺗﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ ﻏﲑ‬
‫ﻣﻘﺒﻮﻟﺔ‪ ،‬ﻭﺭﻭﻱ ﺍﻟﻌﻜﺲ‪ ،‬ﻭﺍﳊﻖ ﺭﺃﻱ ﺍﻷﺷﺎﻋﺮﺓ‪ ،‬ﻓﺎﻵﻳﺔ ﴏﳛﺔ‪ ،‬ﻭﱂ ﺗﻔﺮﻕ ﺑﲔ‬
‫ﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻌﺎﴆ ﰲ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻋﻨﺪ ﺍﻟﻐﺮﻏﺮﺓ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.١٨ :‬‬

‫‪٥٨‬‬
 ‫‪UÏdÊi’\;ºÂÖå‬‬
‫ﻭﺑﻨﺎﺀ ﻋﲆ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﴍﻭﻁ ﺍﻟﺘﻮﺑﺔ ﲬﺴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳊﻘﻮﻕ ﺍﻟﻠﻪ‪ ،‬ﻭﺳﺘﺔ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﳊﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ‪:‬‬
‫‪١‬ـ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﺐ‪.‬‬
‫‪٢‬ـ ﺍﻟﻨﺪﻡ ﻋﲆ ﻓﻌﻠﻪ‪.‬‬
‫‪٣‬ـ ﺍﻟﻌﺰﻡ ﻋﲆ ﻋﺪﻡ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻴﻪ‪.‬‬
‫‪٤‬ـ ﺭﺩ ﺍﳌﻈﺎﱂ ﺇﱃ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻫﻮ ﺧﺎﺹ ﺑﺎﳊﻖ ﺍﻵﺩﻣﻲ‪.‬‬
‫‪٥‬ـ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﻗﺒﻞ ﺍﻟﻐﺮﻏﺮﺓ‪.‬‬
‫‪٦‬ـ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﲠﺎ‪.‬‬
‫‪UÏdÊi’\;gÊpÂ‬‬
‫ﻛﺒﲑﺍ‪ ،‬ﻓﺘﺄﺧﲑ‬
‫ﺻﻐﲑﺍ ﺃﻡ ﹰ‬
‫ﹰ‬ ‫ﻓﻮﺭﺍ ﻋﲆ ﻣﻦ ﺍﺭﺗﻜﺐ ﺫﻧ ﹰﺒﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ‬
‫ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﺟﺒﺔ ﹰ‬
‫ﺍﻟﺘﻮﺑﺔ ﺫﻧﺐ ﺁﺧﺮ‪ ،‬ﻭﻳﺘﻔﺎﻭﺕ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﺄﺧﲑ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻳﺘﻌﺪﺩ ﺍﻟﺬﻧﺐ ﺑﺎﻟﱰﺍﺧﻲ‪ ،‬ﻓﺘﱰﺍﻛﻢ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺗﺰﻳﺪ ﻛﻠﲈ ﺗﺄﺧﺮ ﰲ‬
‫ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﺃﻣﺎ ﺩﻟﻴﻞ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺑﺔ‪ :‬ﻓﴩﻋﻲ ﻋﻨﺪ ﺍﻷﺷﺎﻋﺮﺓ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪Í‬‬
‫‪ Ô Ó Ò Ñ Ð Ï Î‬ﱸ)‪. (١‬‬
‫ﻭﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻳﺜﺒﺖ ﺍﻟﻮﺟﻮﺏ ﺑﺎﻟﻌﻘﻞ؛ ﻷﻥ ﺍﻟﻌﻘﻞ ﻳﺪﺭﻙ ﺣﺴﻨﻬﺎ ﻓﻴﻮﺟﺒﻬﺎ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ .‬ﺍﻵﻳﺔ‪.٣١ :‬‬

‫‪٥٩‬‬
 ‫‪UÏdÊi’\;Ŭd;f›É’\;Ì’b;Ä]¡;flŸ;€“t‬‬
‫ﻳﺮ￯ ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﺃﻥ ﻓﻌﻞ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ ﻳﻨﻘﺾ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﻴﻌﻮﺩ ﺫﻧﺒﻪ ﺍﻟﺬﻱ‬
‫ﺗﺎﺏ ﻣﻨﻪ ﺑﻌﻮﺩﻩ ﺇﻟﻴﻪ‪ ،‬ﻓﴩﻁ ﺻﺤﺔ ﺍﻟﺘﻮﺑﺔ ﻋﻨﺪﻫﻢ ﺃﻻﹼ ﻳﻌﺎﻭﺩ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪ :‬ﻣﻌﺎﻭﺩﺓ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﺃﻗﺒﺢ ﻣﻦ »ﺳﺒﻌﲔ« ﺫﻧ ﹰﺒﺎ ﺑﻼ ﺗﻮﺑﺔ‪،‬‬
‫ﻭﳘﺎ ﺭﺃﻳﺎﻥ ﺿﻌﻴﻔﺎﻥ‪.‬‬

‫ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ :‬ﻓﲑﻭﻥ ﺃﻥ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﻻ ﻳﻨﻘﺾ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻣﺎ ﺩﺍﻡ ﹰ‬
‫ﻋﺎﺯﻣﺎ ﻋﻨﺪ‬
‫ﺍﻟﺘﻮﺑﺔ ﻋﲆ ﻋﺪﻡ ﺍﻟﻌﻮﺩ‪ ،‬ﻭﻋﻠﻴﻪ ﺇﻥ ﻭﻗﻊ ﰲ ﺍﻟﺬﻧﺐ ﻣﺮﺓ ﺃﺧﺮ￯ ﺃﻥ ﳚﺪﹼ ﺩ ﺗﻮﺑﺔ ﺃﺧﺮ￯‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﻼ ﻳﴬ ﺇﻻ ﺍﻹﴏﺍﺭ ﻋﲆ ﺍﳌﻌﺎﴆ‪.‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﲆ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﺑﺒﻌﺾ ﺍﻷﺩﻟﺔ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ‪ª‬‬
‫« ¬ ® ¯ ‪°‬ﱸ)‪ ،(١‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺘﻮﺑﻮﻥ ﻛﻠﲈ ﺃﺫﻧﺒﻮﺍ‪ ،‬ﻭﻳﻘﻮﻝ‬
‫ﰲ ﻭﺻﻒ ﺍﳌﺆﻣﻨﲔ ﱹ = > ? @ ‪E D C B A‬‬
‫‪RQP ONMLKJIHG F‬‬
‫‪ S‬ﱸ)‪ ،(٢‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﹰ‬
‫ﺃﻳﻀﺎ ﻗﻮﻟﻪ ﷺ‪» :‬ﻭﺍﻟﺬﻱ ﻧﻔﴘ ﺑﻴﺪﻩ ﻟﻮ ﱂ‬
‫ﺗﺬﻧﺒﻮﺍ‪ ،‬ﻟﺬﻫﺐ ﺍﷲ ﺑﻜﻢ ﻭﳉﺎﺀ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ‪ ،‬ﻓﻴﺴﺘﻐﻔﺮﻭﻥ ﺍﻟﻠﻪ‪ ،‬ﻓﻴﻐﻔﺮ ﳍﻢ«)‪.(٣‬‬
‫`‪UÏdÊi’\;ÿÊeÕ;È…;Ô]⁄÷¬’\;Ô\Ñ‬‬
‫ﻫﻞ ﳚﺐ ﻋﲆ ﺍﻟﻠﻪ ﺗﻌﺎﱃ ﺃﻥ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﺘﺎﺋﺐ‪ :‬ﺫﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺇﱃ ﺃﻥ ﺍﻟﻠﻪ‬
‫ﻳﺘﻔﻀﻞ ﺑﻘﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﺇﺫﺍ ﺍﺳﺘﺠﻤﻌﺖ ﴍﺍﺋﻄﻬﺎ؛ ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٢٢٢ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ .‬ﺍﻵﻳﺔ‪.١٣٥ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬
‫‪٦٠‬‬
‫ﱹ‪UTSRQ PONMLKJ‬‬
‫‪ZY X W V‬ﱸ)‪ ،(١‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ \ ] ^ _ ` ‪a‬‬
‫ﻛﺮﻳﻢ‪ ،‬ﻭﻭﻋﺪ ﺍﻟﻜﺮﻳﻢ‬
‫ﹲ‬ ‫‪g f e d c b‬ﱸ)‪ ،(٢‬ﻓﻬﺬﺍ ﻭﻋﺪﹲ‬
‫ﻻ ﻳﺘﺨﻠﻒ‪ ،‬ﻭﺇﻧﲈ ﻧﺪﻋﻮ ﺑﻘﺒﻮﳍﺎ ﺧﻮﻓﺎ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﴍﻭﻃﻬﺎ ﻏﲑ ﻣﺘﺤﻘﻘﺔ ﻣﻦ‬
‫ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻨﻴﺔ‪.‬‬
‫ﻭﺗﻮﻗﻒ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻭﺍﻟﻘﺎﴈ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺎﻗﻼﲏ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻠﻢ ﻳﻘﻄﻌﺎ‬
‫ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻌﻠﻘﺔ ﺑﺎﳌﺸﻴﺌﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ\ ] ^ _ `‬
‫‪g f e d c b a‬ﱸ)‪ ،(٣‬ﺩﻟﻴﻞ ﳏﺘﻤﻞ ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻳﻘﺒﻠﻬﺎ‬
‫ﺇﻥ ﺷﺎﺀ ﻭﺇﻻ ﹶﻓﻼ‪.‬‬
‫ﻭﺫﻫﺒﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﻋﺒﺎﺩﻩ ﺇﻥ ﺗﺎﺑﻮﺍ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﺗﻮﺑﺘﻬﻢ ﻣﺴﺘﺠﻤﻌﺔ ﻟﻠﴩﻭﻁ‪ ،‬ﻭﻫﺬﺍ ﻛﻼﻡ ﻓﻴﻪ ﺗﻄﺎﻭﻝ ﻋﲆ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻗﺪ ﺃﲨﻌﻮﺍ ﻋﲆ ﺃﻥ ﺗﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ ﻣﻘﺒﻮﻟﺔ ﺑﻤﺸﻴﺌﺘﻪ؛ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫ﱹ ‪ | { z y x w v u t s‬ﱸ)‪ ،(٤‬ﻭﻫﺬﺍ ﻳﺆﻳﺪ ﺭﺃﻱ‬
‫ﺍﻷﺷﻌﺮﻱ؛ ﺇﺫ ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟﻜﺎﻓﺮ ﻭﺑﲔ ﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﴆ ﰲ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺑﻞ ﺍﻟﻌﺎﴆ‬
‫ﺃﻭﱃ ﺑﺎﻟﻘﺒﻮﻝ ﺇﺫﺍ ﲢﻘﻘﺖ ﴍﻭﻃﻬﺎ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﺃﻥ ﺗﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ ﺑﱰﻛﻪ ﺍﻟﻜﻔﺮ ﻭﺑﺈﻳﲈﻧﻪ‪.‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.١٧ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭ￯‪ .‬ﺍﻵﻳﺔ‪.٢٥ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭ￯‪ .‬ﺍﻵﻳﺔ‪.٢٥ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪ .‬ﺍﻵﻳﺔ‪.٣٨ :‬‬
‫‪٦١‬‬
 ‫‪C١٢D‬‬
‫\’‪Ö]∆êÂ;Ö]e—;gÊ›É‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬

‫ﺻﻐﺎﺋــﺮ ﻭﺟــﺎ ﺍﻟﻮﺿــﻮ ﻳﻜ ﱢﻔ ﹸ‬

‫ــﺮ‬ ‫ﹲ‬ ‫***‬ ‫ﹸﻐﻔــﺮ‬ ‫ﹴ‬
‫ﻭﺑﺎﺟﺘﻨــﺎﺏ ﻟﻠﻜﺒﺎﺋــﺮ ﺗ ﹸ‬ ‫‪ ٨٤‬ـ‬
‫‪UÎÖËe“’\Â;Ö]e“’\;ÀÁÖ¬h‬‬
‫ﻫﻲ ﺍﻟﺬﻧﻮﺏ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﻭﺿﻊ ﳍﺎ ﺍﻟﺸﺎﺭﻉ ﺣﺪﺍ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﹾﺃﻭ ﺗﻮ ﹼﻋﺪ ﺻﺎﺣﺒﻬﺎ‬
‫ﻒ ﺑﺎﻟﻔﺴﻖ‪ ،‬ﺃﻭ ﺑﻠﻌﻨﺔ ﺍﻟﻠﻪ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺃﻋﻈﻤﻬﺎ ﺍﻟﴩﻙ‪،‬‬ ‫ﺑﺎﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ‪ ،‬ﺃﻭ ﹸﻭ ﹺﺻ ﹶ‬
‫ﻭﻗﺪ ﹼﺑﲔ ﺑﻌﺾ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ‪» :‬ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ ﺃﻱ‪ :‬ﺍﳌﻬﻠﻜﺎﺕ‬
‫ﺣﺮﻡ‬
‫ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻭﻣﺎ ﻫﻦ؟ ﻗﺎﻝ ﺍﻟﴩﻙ ﺑﺎﻟﻠﻪ‪ ،‬ﻭﺍﻟﺴﺤﺮ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻲ ﹼ‬
‫ﺍﻟﻠﻪ ﺇﻻ ﺑﺎﳊﻖ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﺍﻟﺘﻮﱄ ﻳﻮﻡ ﺍﻟﺰﺣﻒ‪ ،‬ﻭﻗﺬﻑ‬
‫ﺍﳌﺤﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ«)‪ ،(١‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻏﲑ ﻫﺬﻩ ﺍﻟﺴﺒﻊ ﻛﺜﲑ )ﻣﻊ ﺗﻔﺎﻭﺕ‬
‫ﻣﺮﺍﺗﺒﻬﺎ(‪ ،‬ﻛﺎﻟﻜﺬﺏ‪ ،‬ﻭﺍﻟﻐﻴﺒﺔ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ‪ ،‬ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‪.‬‬
‫‪UÖ]∆ë’\;ÀÁÖ¬h‬‬
‫ﺃﻣﺎ ﺍﻟﺼﻐﺎﺋﺮ ﻓﻬﻲ‪ :‬ﻣﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﺗﻮﻋﺪ ﺑﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭ ﹸﺗ ﹾﻌﻄﻰ ﺍﻟﺼﻐﺎﺋﺮ ﺣﻜﻢ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺎﻹﴏﺍﺭ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﻔﺎﺧﺮ ﲠﺎ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻓﻌﻠﻬﺎ ﻣﻦ‬
‫ﻏﲑ ﻧﻴﺔ ﺍﻟﻌﻮﺩ ﻓﻬﻲ ﺻﻐﺎﺋﺮ‪.‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺬﻧﻮﺏ »ﺻﻐﺎﺋﺮ‪ ،‬ﻭﻛﺒﺎﺋﺮ« ﻭﻫﻮ ﺍﻟﺮﺃﻱ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻧﺠﺪ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﺧﺎﻟﻒ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪:‬‬

‫)‪ (١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬

‫‪٦٢‬‬
‫‪١‬ـ ﻓﺨﺎﻟﻒ ﺍﳌﺮﺟﺌﺔ؛ ﺣﻴﺚ ﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ﺻﻐﺎﺋﺮ ﻻ ﺗﴬ ﻣﺮﺗﻜﺒﻬﺎ‬
‫ﻣﺎ ﺩﺍﻡ ﻋﲆ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺃﻳﻀﺎ ﺍﳋﻮﺍﺭﺝ؛ ﺣﻴﺚ ﺫﻫﺒﻮﺍ ﺇﱃ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ﻛﺒﺎﺋﺮ‪ ،‬ﻭﺃﻥ ﻛﻞ‬
‫‪٢‬ـ ﻭﺧﺎﻟﻒ ﹰ‬
‫ﻛﺒﲑﺓ ﻛﻔﺮ‪.‬‬
‫ﴢ ﲠﺎ ﺃﻱ‪:‬‬ ‫ﹺ‬
‫‪٣‬ـ ﻭﺛﺎﻟﺚ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ﻛﺒﺎﺋﺮ‪ ،‬ﹰ‬
‫ﻧﻈﺮﺍ ﻟﻌﻈﻤﺔ ﹶﻣ ﹾﻦ ﹸﻋ ﹶ‬
‫ﺍﻟﻠﻪ ‪ ،‬ﻭﻟﻜﻦ ﻻ ﹶﻳ ﹾﻜ ﹸﻔﺮ ﻣﺮﺗﻜﺒﻬﺎ‪ ،‬ﻛﲈ ﻗﺎﻟﺖ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﺇﻻ ﺑﲈ ﻫﻮ ﹸﻛ ﹾﻔ ﹲﺮ‬
‫ﻛﺴﺠﻮﺩ ﻟﺼﻨﻢ‪.‬‬
‫‪fl‬‬
‫‪Ugʛɒ\;k\Ö“Ÿ‬‬
‫ﹸﻳﻜ ﹼﻔﺮ ﺍﻟﻠﻪ ﺍﻟﺬﻧﺐ ﺑﻔﻌﻞ ﺑﻌﺾ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻛﺎﻟﻮﺿﻮﺀ‪ ،‬ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﺻﻠﺔ‬
‫ﻭﺍﻟﺼﺪﹶ ﻗﺔ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ‪ ¦¥ ¤ £ ¢‬ﱸ)‪ ، (١‬ﻓﺎﻟﺴﻴﺌﺎﺕ‬
‫ﺍﻟﺮﺣﻢ‪ ،‬ﱠ‬
‫ﻛﺎﻷﻣﺮﺍﺽ‪ ،‬ﻭﺍﳊﺴﻨﺎﺕ ﺩﻭﺍﺀ ﳍﺎ‪ ،‬ﻭﺗﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻛﲈ ﻳﻘﻮﻝ‬
‫ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ‪ j i h g f e d c b‬ﱸ )‪.(٢‬‬
‫ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻋﲆ ﺃﻥ ﺍﻟﺘﻜﻔﲑ ﻳﱰﺗﺐ ﻋﲆ ﺍﻻﺟﺘﻨﺎﺏ‪ ،‬ﻓﻘﺪ ﹶﻭ ﹶﻋﺪﹶ ﺳﺒﺤﺎﻧﻪ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﻭ ﹾﻋﺪﻩ ﻻ ﻳﺘﺨﻠﻒ‪.‬‬
‫ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﻫﺬﺍ ﺍﻟﱰﺗﻴﺐ ﻗﻄﻌﻲ ﺃﻭ ﻇﻨﻲ؟ ﻓﺬﻫﺐ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ‬
‫ﻭﺍﳌﺤﺪﺛﲔ ﻭﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﺇﱃ ﺃﻧﻪ ﻗﻄﻌﻲ؛ ﻷﻧﻪ ﺛﺒﺖ ﺑﺪﻟﻴﻞ ﻗﻄﻌﻲ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫ﱹ‪ j i h g f e d c b‬ﱸ )‪ ،(٣‬ﻭﺫﻫﺐ ﺃﺋﻤﺔ‬
‫ﺍﻟﻜﻼﻡ ﺇﱃ ﺃﻧﻪ ﻇﻨﻲ؛ ﻻﺣﺘﲈﻝ ﺗﻌﻠﻘﻪ ﻋﲆ ﺍﳌﺸﻴﺌﺔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ .‬ﺍﻵﻳﺔ‪.١١٤ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.٣١ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.٣١ :‬‬
‫‪٦٣‬‬
‫ﺃﻣﺎ ﺍﻟﻜﺒﺎﺋﺮ‪ :‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﻫﻮ ﹸﻳ ﹾﻐ ﹶﻔ ﹸﺮ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻭﺃﺷﺪ ﺍﻟﺬﻧﻮﺏ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﻔﺮ‪ ،‬ﹸﻳ ﹾﻐ ﹶﻔ ﹸﺮ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪u t s‬‬
‫‪ | { z y x w v‬ﱸ)‪ ،(١‬ﻓﻐﲑﻩ ﺃﻭﱃ ﺑﺎﳌﻐﻔﺮﺓ ﻓﻀ ﹰ‬
‫ﻼ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻫﺬﺍ ﻛﻠﻪ ﰲ ﺍﻟﺬﻧﻮﺏ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺤﻘﻮﻕ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻣﺎ ﺍﻟﺬﻧﻮﺏ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻨﺎﺱ‪،‬‬
‫ﻓﻼ ﺑﺪ ﻣﻦ ﺭ ﹼﺩ ﺍﳌﻈﺎﱂ ﺇﱃ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﻤﻦ ﺗﺎﺏ ﻭﻋﺰﻡ ﻋﲆ ﺭ ﹼﺩ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﱂ ﻳﺴﺘﻄﻊ‪ ،‬ﺛﻢ‬
‫ﻣﺎﺕ‪ ،‬ﻭﻫﻮ ﺻﺎﺩﻕ ﺍﻟﻨﻴﺔ‪ ،‬ﺃﺭﴇ ﺍﷲ ﻋﻨﻪ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﳌﻈﺎﱂ‪.‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪ .‬ﺍﻵﻳﺔ‪.٣٨ :‬‬

‫‪٦٤‬‬
 ‫‪C١٣D‬‬
‫‪Î3e“’\;f“hÖŸ;€“t‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ﹶﻓﺄﻣـــﺮﻩ ﻣ ﹶﻔـــﻮ ﹲﺽ ﻟﹺﺮﺑ ﹺ‬
‫ـــﻪ‬ ‫ـﺐ ﻣــﻦ ﺫﻧﺒﹺ ﹺﻪ‬
‫ﹶﱢ‬ ‫ﱠ‬ ‫ﹾ ﹸﹸ ﹸ‬ ‫***‬ ‫ـﺖ ﻭﱂ ﹶﻳ ﹸﺘـ ﹾ‬‫ـﻦ ﹶﻳ ﹸﻤـ ﹾ‬
‫ﻭﻣـ ﹾ‬
‫‪ ٨٥‬ـ ﹶ‬
‫ﹺ‬ ‫‪ ٨٦‬ـ ﹶﻭ ﹶﻭ ﹺ‬
‫ﹶــﺐ‬
‫ﳎ ﹶﺘﻨ ﹾ‬ ‫ــﻢ ﹸ‬
‫ﺍﳋ ﹸﻠــﻮ ﹸﺩ ﹸ ﹾ‬ ‫ﹶﻛﺒﹺ ﹶ‬
‫ــﲑ ﹰﺓ ﹸﺛ ﱠ‬ ‫***‬ ‫ﹶﺐ‬ ‫ﻳﺐ ﹶﺑ ﹾﻌ ﹴ‬
‫ﺾ ﹾﺍﺭ ﹶﺗﻜ ﹾ‬ ‫ﺐ ﹶﺗ ﹾﻌﺬ ﹸ‬ ‫ﺍﺟ ﹲ‬
‫‪UÏfiâ’\;◊·^;f·ÉŸ;z١‬‬
‫ﹰ‬
‫ﺃﻭﻻ‪ :‬ﹶﻣ ﹾﻦ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺘﻮﺏ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻓﺎﻷﻣﺮ ﻓﻴﻬﺎ ﻣﻮﻛﻮﻝ ﺇﱃ ﺍﻟﻠﻪ‬
‫ﻋﺬﺏ‪.‬‬‫ـ ﺳﺒﺤﺎﻧﻪ ـ ﺇﻥ ﺷﺎﺀ ﻏﻔﺮ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﹼ‬
‫ﺃﻥ ﹶﻣ ﹾﻦ ﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺘﻮﺏ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻓﺄﻣﺮﻩ ﻣﻔﻮﺽ‬
‫ﺍﻟﺴﻨﱠﺔ‪ :‬ﱠ‬
‫ﺛﺎﻧ ﹰﻴﺎ‪ :‬ﻳﺮ￯ ﺃﻫﻞ ﱡ‬
‫ﺇﱃ ﺍﻟﻠﻪ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﺩﺧﻠﻪ ﺍﻟﻨﺎﺭ ﺩﻭﻥ ﺧﻠﻮﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ‬
‫ﻣﻦ ﻋﻤﻮﻡ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪_ ^ ] \ [ Z Y X W V U T‬‬
‫`‪ a‬ﱸ)‪. (١‬‬
‫ﺃﻣﺎ ﺍﳌﻌﺘﺰﻟﺔ‪ :‬ﻓﲑﻭﻥ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﺍﻟﺬﻱ ﻣﺎﺕ ﺩﻭﻥ ﺃﻥ ﻳﺘﻮﺏ ﻣﻨﻬﺎ‪ ،‬ﻻ‬
‫ﺑﺪ ﻣﻦ ﺧﻠﻮﺩﻩ ﰲ ﺍﻟﻨﺎﺭ؛ ﻭﻫﺬﺍ ﺭﺃﻱ ﳜﺎﻟﻒ ﴏﻳﺢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫ﱹ [ \ ] ^ _ `‪ a‬ﱸ)‪ ، (٢‬ﴏﻳﺢ ﰲ ﺟﻮﺍﺯ ﺍﳌﻐﻔﺮﺓ ﺑﺪﻭﻥ ﺗﻮﺑﺔ‪،‬‬
‫»ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺩﺧﻞ ﺍﳉﻨﺔ«‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺫﺭ‪ :‬ﻭﺇﻥ ﺯﻧﻰ‪ ،‬ﻭﺇﻥ‬ ‫ﻭﻳﻘﻮﻝ‬
‫ﴎﻕ؟ ﻗﺎﻝ‪» :‬ﻭﺇﻥ ﺯﻧﻰ‪ ،‬ﻭﺇﻥ ﴎﻕ«‪ ،‬ﻓﺄﻋﺎﺩ ﺃﺑﻮ ﺫﺭ ﺳﺆﺍﻟﻪ ﺛﻼ ﹰﺛﺎ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ﻳﺮﺩ‬
‫ﺑﻨﻔﺲ ﺍﻟﺮﺩ‪ ،‬ﺛﻢ ﻗﺎﻝ ﰲ ﺍﻟﺜﺎﻟﺜﺔ‪» :‬ﻭﺇﻥ ﺯﻧﻰ ﻭﺇﻥ ﴎﻕ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺫﺭ«)‪.(٣‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.١١٦ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.١١٦ :‬‬
‫)‪ (٣‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫‪٦٥‬‬
‫ﻭﰲ ﲣﻠﻴﺪ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺗﺴﻮﻳﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﻠﻪ‬
‫ﺧﺎﻃﺐ ﺍﻟﻌﺼﺎﺓ ﺑﻮﺻﻒ ﺍﻹﻳﲈﻥ ﻛﲈ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪l k j i‬‬
‫‪m‬ﱸ)‪. (١‬‬
‫‪fl‬‬
‫·◊;‪ZÅË¡Ê’\;œŒuh;fqÁ‬‬
‫ﺑﻤﻌﻨﻰ ﺁﺧﺮ‪ ،‬ﻫﻞ ﳚﺐ ﺃﻥ ﻳﻌﺬﺏ ﺍﷲ ﺑﻌﺾ ﺍﻟﻌﺼﺎﺓ ﻟﻴﺘﺤﻘﻖ ﻭﻋﻴﺪﻩ ﻓﻴﻤﻦ‬
‫ﺗﻮ ﹼﻋﺪ؟ ﻳﻌﻨﻲ ﻳﻌﺬﺏ ﺑﻌﺾ ﺍﻟﻘﺘﻠﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﺰﻧﺎﺓ‪ ،‬ﻭﺑﻌﺾ ﺷﺎﺭﰊ ﺍﳋﻤﺮ؟‬
‫ﻳﻘﻮﻝ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ‪ :‬ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﳚﺐ ﺗﻌﺬﻳﺐ ﺑﻌﺾ ﺍﻟﻌﺼﺎﺓ؛ ﻟﻴﺘﺤﻘﻖ ﺍﻟﻮﻋﻴﺪ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻷﺷﺎﻋﺮﺓ‪ :‬ﺇﻧﻪ ﻻ ﳚﺐ ﺗﻌﺬﻳﺐ ﺃﺣﺪ‪ ،‬ﺑﻞ ﲡﻮﺯ ﺍﳌﻐﻔﺮﺓ ﳉﻤﻴﻊ ﺍﳌﺆﻣﻨﲔ‪،‬‬
‫ﺑﻨﺎﺀ ﻋﲆ ﺍﳌﺬﻫﺐ ﻣﻦ ﺃﻧﻪ ﳚﻮﺯ ﲣﻠﻒ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﳚﻮﺯ ﲣﻠﻒ ﺍﻟﻮﻋﺪ‪.‬‬
‫ﻭﻫﺬﺍ ﹲ‬
‫ﻭﻗﺪ ﺭﺃ￯ ﺍﻟﺸﻴﺦ »ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻠﻘﺎﲏ« ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻷﻣﺔ ﺃﻣﺔ‬
‫ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻓﺘﺸﻤﻞ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﻌﺾ ﺍﳌﻌﺬﺏ‬
‫ﻋﲆ ﺑﻌﺾ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳋﻠﻮﺩ ﺍﻟﻌﺼﺎﺓ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻼ ﻳﻘﻮﻝ ﺑﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﻨﺎﺱ ﻋﲆ ﻗﺴﻤﲔ‪ :‬ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ‪ ،‬ﻓﺎﻟﻜﺎﻓﺮ ﳐ ﹼﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﺇﲨﺎ ﹰﻋﺎ‪،‬‬
‫ﻭﺍﳌﺆﻣﻦ ﻋﲆ ﻗﺴﻤﲔ‪ :‬ﻃﺎﺋﻊ ﻭﻋﺎﺹ‪ ،‬ﻓﺎﻟﻄﺎﺋﻊ ﰲ ﺍﳉﻨﺔ ﺇﲨﺎ ﹰﻋﺎ‪ ،‬ﻭﺍﻟﻌﺎﴆ ﻋﲆ‬
‫ﻗﺴﻤﲔ‪ :‬ﺗﺎﺋﺐ ﻭﻏﲑ ﺗﺎﺋﺐ‪ ،‬ﻓﺎﻟﺘﺎﺋﺐ ﰲ ﺍﳉﻨﺔ ﺇﲨﺎ ﹰﻋﺎ‪ ،‬ﻭﻏﲑ ﺍﻟﺘﺎﺋﺐ ﰲ ﺍﳌﺸﻴﺌﺔ‪ ،‬ﻭﻋﲆ‬
‫ﺗﻘﺪﻳﺮ ﻋﺬﺍﺑﻪ ﻓﺈﻧﻪ ﻻ ﳜ ﹼﻠﺪ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪ .‬ﺍﻵﻳﺔ‪.٩ :‬‬

‫‪٦٦‬‬
 ‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﺍﺧﺘﺺ ﺍﻟﻠﻪ ﺃﻣﺔ ﳏﻤﺪ ﷺ ﺑﻤﻀﺎﻋﻔﺔ ﺍﳊﺴﻨﺎﺕ ﻓﲈ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻀﻌﻴﻒ‪ ،‬ﻣﻊ‬
‫ﺫﻛﺮ ﺍﻟﺪﻟﻴﻞ‪.‬‬
‫‪٢‬ـ ﺗﺘﻨﻮﻉ ﺍﻟﺬﻧﻮﺏ ﺇﱃ ﺻﻐﺎﺋﺮ ﻭﻛﺒﺎﺋﺮ‪ ،‬ﻓﲈ ﻣﻔﻬﻮﻡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﲈ‪ ،‬ﻭﻣﺎ ﺩﻟﻴﻞ‬
‫ﺍﻧﻘﺴﺎﻣﻬﺎ؟ ﻭﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻜﺒﺎﺋﺮ؟ ﻭﻣﺎ ﺃﻣﺜﻠﺘﻬﺎ؟‬
‫‪٣‬ـ ﻟﻠﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﺃﺭﻛﺎﻥ‪ ،‬ﻓﲈ ﻫﻲ؟‬
‫‪٤‬ـ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﲈﺀ ﻓﻴﻤﻦ ﻋﺎﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ‪ ،‬ﻭﺿﺢ ﺍﳋﻼﻑ‬
‫ﺑﺎﻟﺘﻔﺼﻴﻞ‪.‬‬
‫‪٥‬ـ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳉﻮﻫﺮﺓ‪.‬‬
‫ﻓﺄﻣــﺮﻩ ﻣــﻔــﻮﺽ ﻟـﺮﺑــﻪ‬ ‫ﻭﻣﻦ ﻳﻤﺖ ﻭﱂ ﻳﺘﺐ ﻣﻦ ﺫﻧﺒﻪ‬
‫ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﻫﻞ ﻫﻨﺎﻙ ﺧﻼﻑ ﰲ ﻫﺬﺍ‪ ،‬ﻭﻣﺎ ﺣﻜﻢ ﻣﺮﺗﻜﺐ‬
‫ﺍﻟﻜﺒﲑﺓ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ؟ ﻭﻣﺎ ﺃﺩﻟﺘﻬﻢ؟ ﻭﻣﻦ ﺍﳌﺨﺎﻟﻒ ﳍﻢ؟ ﻭﻣﺎ ﺭﺃﳞﻢ؟‬
‫‪٦‬ـ ﱢﺑﲔ ﺍﳌﺬﺍﻫﺐ ﰲ ﲢﻘﻖ ﻭﻋﺪ ﺍﻟﻠﻪ‪ ،‬ﻭﻭﻋﻴﺪﻩ‪ ،‬ﻣﻊ ﲢﺪﻳﺪ ﺍﳌﺬﻫﺐ ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫***‬

‫‪٦٧‬‬
 ‫‪C١٤D‬‬
‫‪ÿ]⁄¡¯\;À]uê‬‬
‫]‪U ;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ــﺮ ﹺ‬ ‫ﻛ ﹺ‬ ‫ﺍﺟﺐ ﹶﺃ ﹾﺧـ ﹸ ﹺ ﹺ‬
‫ﺁﻥ ﻧﹶﺼــﺎ ﹸﻋ ﹺﺮ ﹶﻓــﺎ‬ ‫ــﻦ ﺍ ﹾﻟ ﹸﻘ ﹾ‬
‫ﹶــﲈ ﻣ ﹶ‬
‫ﹶ‬ ‫***‬ ‫ـﺬ ﺍ ﹾﻟﻌ ﹶﺒــﺎﺩ ﱡ‬
‫ﺍﻟﺼ ﹸﺤ ﹶﻔﺎ‬ ‫‪ ٨٧‬ـ ﹶﻭ ﹶﻭ ﹺ ﹸ‬
‫\’‪Uÿ]⁄¡¯\;Àuëd;Ä\Ö⁄‬‬
‫ﺻﺤﻒ ﺍﻷﻋﲈﻝ‪ :‬ﻫﻲ ﺍﻟﺘﻲ ﺳ ﹼﻄ ﹶﺮ ﹾﺕ ﻓﻴﻬﺎ ﺍﳌﻼﺋﻜ ﹸﺔ ﱠ‬
‫ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺮﺀ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻟﻜﻞ ﻳﻮﻡ ﺻﺤﻴﻔﺔ‪ ،‬ﻛﲈ ﹶﻭ ﹶﺭ ﹶﺩ‪» :‬ﻣﺎ ﻣﻦ ﻣﺆﻣﻦ ﺇﻻ ﻭﻟﻪ ﻛﻞ ﻳﻮﻡ ﺻﺤﻴﻔﺔ‪،‬‬
‫ﻓﺈﺫﺍ ﻃﻮﻳﺖ ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺍﺳﺘﻐﻔﺎﺭ ﻃﻮﻳﺖ‪ ،‬ﻭﻫﻲ ﺳﻮﺩﺍﺀ ﻣﻈﻠﻤﺔ‪ ،‬ﻭﺇﺫﺍ ﻃﻮﻳﺖ‪ ،‬ﻭﻓﻴﻬﺎ‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﻃﻮﻳﺖ‪ ،‬ﻭﳍﺎ ﻧﻮﺭ ﻳﺘﻸﻷ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﳊﺴﺎﺏ‪ ،‬ﹸﻭﺻﻠﺖ ﻫﺬﻩ ﺍﻟﺼﺤﻒ‬
‫ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺣﺘﻰ ﺗﻜﻮﻥ ﺻﺤﻴﻔﺔ ﻭﺍﺣﺪﺓ«)‪.(١‬‬
‫ﺇﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻨﺴﺦ ﻫﺬﻩ ﺍﻟﺼﺤﻒ ﺍﳌﺘﻌﺪﺩﺓ ﰲ ﺻﺤﻴﻔﺔ ﻭﺍﺣﺪﺓ؛ ﻓﺎﻟﻜﺘﺎﺏ‬
‫ﻭﻗﻴﻞ‪ :‬ﹼ‬
‫ﺍﻟﺬﻱ ﻳﻌﻄﻰ ﻟﺼﺎﺣﺒﻪ ﻛﺘﺎﺏ ﻭﺍﺣﺪ ﻓﻴﻪ ﻛﻞ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ‪ ،‬ﻛﲈ ﻳﻘﻮﻝ ﺍﻟﻠﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻋﲆ ﻟﺴﺎﻥ ﺍﳌﺠﺮﻣﲔ‪ :‬ﱹ ‪] \ [ Z Y X W‬‬
‫^ _ `‪ j i h g fe d c b a‬ﱸ)‪. (٢‬‬
‫ﺇﻛﺮﺍﻣﺎ ﻟﻪ‪ ،‬ﻗﺎﻝ‬
‫ﹰ‬ ‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻄﺮﻳﻘﺔ ﺃﺧﺬ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﻳﺄﺧﺬ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ‬
‫ﺗﻌﺎﱃ‪ :‬ﱹ ‪ p o n m l k j i h‬ﱸ)‪ ، (٣‬ﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﺄﺧﺬﻩ ﺑﺸﲈﻟﻪ ﻣﻦ ﻭﺭﺍﺀ ﻇﻬﺮﻩ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ¯ ‪¶ μ ´ ³ ² ± °‬‬
‫¸ ‪ ¹‬ﱸ)‪. (٤‬‬
‫)‪ (١‬ﺫﻛﺮﻩ ﺍﻟﻨﺴﻔﻲ‪ ،‬ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﳾﺀ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ‪.‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ .‬ﺍﻵﻳﺔ‪.٤٩ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ‪ .‬ﺍﻵﻳﺔ‪.١٩ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ‪ .‬ﺍﻵﻳﺔ‪.٢٥ :‬‬
‫‪٦٨‬‬
‫ﻭﺇﻋﻄﺎﺀ ﺍﻟﻜﺘﺐ ﻟﻴﺲ ﺧﺎﺻﺎ ﺑﺎﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻋﺎﻡ ﰲ ﲨﻴﻊ ﺍﻷﻣﻢ‪ ،‬ﻟﻜﻞ‬
‫ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳊﺴﺎﺏ‪ ،‬ﺃﻣﺎ ﻣﻦ ﻋﺎﻓﺎﻩ ﺍﷲ ﻣﻦ ﺍﳊﺴﺎﺏ‪ ،‬ﻛﺎﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻣﻦ ﺃﻛﺮﻣﻬﻢ‬
‫ﺍﻟﻠﻪ ﺑﺈﺩﺧﺎﳍﻢ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻹﻋﻄﺎﺋﻬﻢ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﺳﻴﻜﻮﻥ‬
‫ﻛﲈ ﻭﺭﺩ‪.‬‬ ‫ﻋﲆ ﺭﺃﺱ ﻣﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ﻣﻦ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ﺃﺑﻮ ﺑﻜﺮ‬

‫ﻭﻟﻜﻦ ﹶﻣ ﹾﻦ ﻳﺪﻓﻊ ﺍﻟﺼﺤﻒ ﻟﻠﻌﺒﺎﺩ‪ :‬ﻭﺭﺩ ﺃﻥ ﹺﺭ ﹰ‬

‫ﳛﺎ ﹸﺗ ﹶﻄ ﱢ ﹸﲑ ﺍﻟﻜﺘﺐ ﻣﻦ ﺧﺰﺍﻧﺔ ﲢﺖ‬
‫ﺍﻟﻌﺮﺵ‪ ،‬ﻓﻼ ﲣﻄﺊ ﺻﺤﻴﻔﺔ ﻋﻨﻖ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻛﲈ ﻭﺭﺩ ﺃﻥ ﻛﻞ ﺷﺨﺺ ﻳﺪﻋﻰ ﻓﻴﻌﻄﻰ‬
‫ﻛﺘﺎﺑﻪ‪ ،‬ﻓﺎﻟﺮﻳﺢ ﹸﺗ ﹶﻄ ﹼﲑﻫﺎ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﻳﺴﻠﻤﻮﳖﺎ ﻷﺻﺤﺎﲠﺎ ﺑﺄﻳﲈﳖﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ‪،‬‬
‫ﻭﺑﺸﲈﺋﻠﻬﻢ ﻭﻣﻦ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﻛﺎﻓﺮﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﴆ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻷﻗﻮﺍﻝ ﰲ ﺷﺄﻧﻪ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﺑﺄﺧﺬﻩ ﺑﺸﲈﻟﻪ‪،‬‬
‫ﻭﺗﻮ ﹼﻗﻒ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﳊﻜﻢ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻳﺄﺧﺬ ﹸﻩ ﺑﻴﻤﻴﻨﻪ؛ ﻷﻧﻪ ﻣﺆﻣﻦ‪ ،‬ﻛﲈ ﺟﺰﻡ‬
‫ﺑﺬﻟﻚ ﺍﻹﻣﺎﻡ ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ‪.‬‬
‫ﺍﻟﺪﻟﻴﻞ ﻋﲆ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ :‬ﻗﺪ ﺛﺒﺖ ﺃﺧﺬ ﺻﺤﺎﺋﻒ ﺍﻷﻋﲈﻝ ﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪،‬‬
‫ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪R Q P O N M L K J‬‬
‫‪cb a`_^ ]\[ZY X W V UTS‬‬
‫‪ f e d‬ﱸ)‪ ،(١‬ﻭﻗﺎﻝ‪ :‬ﱹ ‪w v u ts r q p o n‬‬
‫‪ ~ } | { z y x‬ﮯ ¡ ‪ ¤ £ ¢‬ﱸ)‪. (٢‬‬
‫ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺜﺒﻮﺕ ﺻﺤﺎﺋﻒ ﺍﻷﻋﲈﻝ‪ :‬ﻭﺍﺟﺐ‪ ،‬ﻭﻣﻨﻜﺮﻩ ﻛﺎﻓﺮ؛ ﳌﺎ ﺳﺒﻖ ﻣﻦ‬
‫ﺍﻷﺩﻟﺔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻻﻧﺸﻘﺎﻕ‪ .‬ﺍﻵﻳﺎﺕ‪ ٧ :‬ـ ‪.١٢‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻹﴎﺍﺀ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.١٤ ،١٣ :‬‬
‫‪٦٩‬‬
‫ﻭﻛﻴﻒ ﻳﻘﺮﺃ ﻛﺘﺎﺑﻪ ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﻣﻴﺎ؟ ﻭﻣﺎ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﺗﻜﺘﺐ ﲠﺎ ﺍﻟﺼﺤﻒ‪،‬‬
‫ﻭﻟﻠﻨﺎﺱ ﻟﻐﺎﺕ ﺷﺘﻰ‪ ،‬ﻭﳍﺠﺎﺕ ﳐﺘﻠﻔﺔ؟‬
‫ﻗﻴﻞ ﺇﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻴﺴﺖ ﻣﻘﺼﻮﺩﺓ ﺑﺤﻘﻴﻘﺘﻬﺎ‪ ،‬ﺑﻞ ﺫﻟﻚ ﳎﺎﺯ ﻋﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺘﻌﺮﺽ‬
‫ﻋﻠﻴﻪ ﺃﻋﲈﻟﻪ ﺑﺼﻮﺭﺓ ﴎﻳﻌﺔ ﻳﺪﺭﻙ ﻓﻴﻬﺎ ﻛﻞ ﳾﺀ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﱹ ‪Y X W‬‬
‫‪ a` _ ^ ] \ [ Z‬ﱸ )‪.(١‬‬
‫ﻭﺍﻟﺮﺍﺟﺢ ﺃﻥ ﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﺩﺭ ﻋﲆ ﺃﻥ ﳜﻠﻖ ﻓﻴﻪ ﺍﻟﻘﺪﺭﺓ ﻋﲆ ﺍﻟﻘﺮﺍﺀﺓ‪،‬‬
‫ﹰ‬
‫ﺫﻫﻮﻻ ﻭﺩﻫﺸﺔ ﻣﻦ ﺍﻟﻘﺒﺎﺋﺢ‬ ‫ﻭﺍﻟﻔﻬﻢ؛ ﻟﻴﻘﻴﻢ ﻋﻠﻴﻪ ﺍﳊﺠﺔ‪ ،‬ﻭﻗﻴﻞ ﺇﻥ ﻫﻨﺎﻙ ﻣﻦ ﱂ ﻳﻘﺮﺃ‬
‫ﺍﻟﺘﻲ ﻓﻴﻪ‪ ،‬ﻭ ﹸﻧ ﹶﻔ ﱢﻮ ﹸﺽ ﻋﻠﻢ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻬﻮ ﺃﻋﻠﻢ‪.‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ .‬ﺍﻵﻳﺔ‪.٤٩ :‬‬

‫‪٧٠‬‬
 ‫‪C١٥D‬‬
‫\’‪‡\áË∏\Â;‡ÜÊ‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬
‫;\’‪Ž fi‬‬‫]‪Ć ÿ‬‬‫˛‪˛ Õ‬‬
‫ﹸــﺐ‪ ،‬ﹶﺃ ﹾﻭ ﺍﻷ ﹾﻋ ﹶﻴ ﹸ‬
‫ــﺎﻥ‬ ‫ــﻮﺯ ﹸﹾﻥ ﹶﻭﺍ ﹾﳌﹺﻴــﺰ ﹸ‬
‫*** ﹶﻓﺘﹸــﻮﺯ ﹸﹶﻥ ﺍ ﹾﻟ ﹸﻜﺘ ﹸ‬
‫ﹶﺍﻥ‬ ‫ــﺬﺍ ﺍ ﹾﻟ ﹶ‬ ‫‪ ٨٨‬ـ ﹶﻭ ﹺﻣ ﹾﺜ ﹸ‬
‫ــﻞ ﹶﻫ ﹶ‬
‫ﻳﻜﻮﻥ ﺍﻟﻮﺯﻥ ﳌﻦ ﹸﻳﻌﻄﻰ ﺍﻟﻜﺘﺎﺏ ﺍﺳﺘﻌﺪﺍ ﹰﺩﺍ ﻟﻠﺤﺴﺎﺏ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﹸﺃﻋﻔﻮﺍ ﻣﻦ‬
‫ﺍﳊﺴﺎﺏ‪ ،‬ﻓﻼ ﻳﻌﻄﻮﻥ ﺻﺤ ﹰﻔﺎ‪ ،‬ﻭﻻ ﺗﹸﻮﺯﻥ ﳍﻢ ﹲ‬
‫ﺃﻋﲈﻝ‪.‬‬
‫ﻭﻋﻤﻠﻴﺔ ﺍﻟﻮﺯﻥ ﻭﺍﻟﺘﻘﺪﻳﺮ ﲢﺘﺎﺝ ﺇﱃ ﺁﻟﺔ ﻳﻜﻮﻥ ﲠﺎ ﺍﻟﻮﺯﻥ‪ ،‬ﻭﻫﻲ ﺍﳌﻴﺰﺍﻥ‪.‬‬
‫‪U‡\áË⁄’\;Ïê‬‬
‫ﻭﻗﻴﻞ‪ :‬ﰲ ﻭﺻﻒ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺇﻧﻪ ﻳﺸﺒﻪ ﻣﻮﺍﺯﻳﻦ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﻳﻜﻮﻥ ﺛﹺ ﹶﻘ ﹸﻞ ﺍﳌﻴﺰﺍﻥ ﻭﺧﻔﺘﻪ ﻋﲆ ﻫﻴﺌﺘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﻴﻞ ﻋﻜﺲ ﺫﻟﻚ‪ ،‬ﻓﻴﺼﻌﺪ‬
‫ﺃﺧﺬﺍ ﻣﻦ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ¼‬ ‫ﺍﻟﺜﻘﻴﻞ ﺇﱃ ﺃﻋﲆ‪ ،‬ﻭﳞﺒﻂ ﺍﳋﻔﻴﻒ ﺇﱃ ﺃﺳﻔﻞ؛ ﹰ‬
‫½ ¾¿ ﱸ)‪ ،(١‬ﻭﺍﻷﻭﱃ ﺍﻟﺘﻔﻮﻳﺾ ﰲ ﻫﺬﻩ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻭﻫﻞ ﻫﻮ ﻣﻴﺰﺍﻥ‬
‫ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﻣﻮﺍﺯﻳﻦ ﻣﺘﻌﺪﺩﺓ ﻟﻜﻞ ﺷﺨﺺ ﻣﻴﺰﺍﻥ‪ ،‬ﺃﻭ ﻟﻜﻞ ﻋﻤﻞ ﻣﻴﺰﺍﻥ؟ ﺃﻗﻮﺍﻝ‬
‫ﳐﺘﻠﻔﺔ‪.‬‬
‫ﻭﻫﻞ ﺗﻮﺯﻥ ﺃﻋﲈﻝ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺃﻭ ﻳﻜﻔﻲ ﺍﻟﻜﻔﺮ ﻟﻴﺪﺧﻠﻬﻢ ﺍﻟﻨﺎﺭ؟ ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻠﻜﺎﻓﺮ‬
‫ﺣﺴﻨﺎﺕ ﻭﺳﻴﺌﺎﺕ ﻏﲑ ﺍﻟﻜﻔﺮ ﱹ ‪ì ë ê é‬ﱸ)‪ ،(٢‬ﻓﻼ ﺑﺪ ﻣﻦ ﻭﺯﻥ‬
‫ﺣﺴﻨﺎﲥﻢ ﻭﺳﻴﺌﺎﲥﻢ ﻓﲑﺟﺢ ﺍﻟﻜﻔﺮ ﻭﻳﻠﻘﻰ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ } ~‬
‫ﮯ ¡ ‪ £ ¢‬ﱸ)‪ ،(٣‬ﺃﻱ ﻧﺎﻓ ﹰﻌﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻬﻢ ﺑﻨﻌﻴﻢ‪ ،‬ﺃﻭ ﲣﻔﻴﻒ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪ .‬ﺍﻵﻳﺔ‪.١٠ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ .‬ﺍﻵﻳﺔ‪.٤٦ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ .‬ﺍﻵﻳﺔ‪.١٠٥ :‬‬
‫‪٧١‬‬
 ‫`‪U‡\áË⁄’\;È…;Ô]⁄÷¬’\;Ô\Ñ‬‬
‫ﻓﴪﻭﺍ‪ :‬ﺍﳌﻴﺰﺍﻥ ﺑﺎﻟﻌﺪﺍﻟﺔ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﳌﻴﺰﺍﻥ ﺭﻣﺰﹰﺍ ﳍﺎ‪،‬‬
‫ﺃﻣﺎ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻘﺪ ﹼ‬
‫ﻭﻟﻴﺲ ﻫﻨﺎﻙ ـ ﰲ ﺭﺃﳞﻢ ـ ﻣﻴﺰﺍﻥ ﺣﻘﻴﻘﻲ‪ ،‬ﻭﺷﺒﻬﺘﻬﻢ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻷﻋﲈﻝ ﳑﺎ ﻟﻴﺲ‬
‫ﻟﻪ ﺛﻘﻞ ﺣﺘﻰ ﺗﻮﺯﻥ‪.‬‬
‫ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ :‬ﻓﲑﻭﻥ ﺃﻥ ﲪﻞ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻋﲆ ﻇﺎﻫﺮﻫﺎ ﻭﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﺃﻭﱃ ﻣﻦ‬
‫ﺻﻮﺭﺍ ﺣﺴﻴﺔ ﳍﺎ ﻭﺯﻥ‪ ،‬ﺃﻭ ﺃﻥ‬
‫ﹰ‬ ‫ﺗﺄﻭﻳﻠﻬﺎ ﻭﴏﻓﻬﺎ‪ ،‬ﻓﺎﳊﻘﻴﻘﺔ ﳑﻜﻨﺔ‪ ،‬ﺑﺄﻥ ﺗﺼﻮﺭ ﺍﳌﻌﺎﲏ‬
‫ﺗﻮﺯﻥ ﻧﻔﺲ ﺍﻟﺼﺤﻒ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﺬﻟﻚ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ‪ ،‬ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ ﻭﺍﻟﺬﻱ‬
‫ﹰ‬
‫ﺳﺠﻼ‪ ،‬ﻳﻌﱰﻑ ﺑﻜﻞ ﻣﺎ‬ ‫ﹸﺫﻛﺮ ﻓﻴﻪ‪ ،‬ﺃﻧﻪ ﹸﻳ ﹾﺆﺗﹶﻰ ﺑﺸﺨﺺ ﹸﻳﻨﴩ ﻋﻠﻴﻪ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻮﻥ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺳﻴﺌﺎﺕ‪ ،‬ﺛﻢ ﺗﻮﺿﻊ ﰲ ﻛﻔﺔ ﺣﺴﻨﺎﺗﻪ ﺑﻄﺎﻗﺔ‪ ،‬ﻓﻴﻬﺎ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻓﺘﻄﻴﺶ‬
‫ﺍﻷﺷﺨﺎﺹ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻗﺪ‬
‫ﹸ‬ ‫ﺍﻟﺴﺠﻼﺕ‪ ،‬ﻭﻫﺬﺍ ﻟﺮﺟﻞ ﺃﺭﺍﺩ ﺍﻟﻠﻪ ﻟﻪ ﺍﳋﲑ‪ ،‬ﹾﺃﻭ ﺗﹸﻮﺯﻥ‬
‫ﻭﺭﺩﺕ ﺁﺛﺎﺭ ﺗﺸﻬﺪ ﻟﻜﻞ ﺭﺃﻱ ﻣﻦ ﻫﺬﻩ ﺍﻵﺭﺍﺀ‪.‬‬
‫‪U‡\áË⁄’\Â;‡ÜÊ’\;◊Ë’Ä‬‬
‫ﻭﺭﺩ ﺇﺛﺒﺎﺕ ﺍﻟﻮﺯﻥ ﻭﺍﳌﻴﺰﺍﻥ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﲨﻌﺖ ﻋﻠﻴﻬﲈ ﺍﻷﻣﺔ‪ ،‬ﻳﻘﻮﻝ‬
‫ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪s r q p o n m l kj i h‬‬
‫‪ ~ } | { z y x w v u t‬ﱸ)‪ ،(١‬ﻭﻳﻘﻮﻝ‬
‫ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪ CB A @ ? > = < ; :‬ﱸ)‪ ، (٢‬ﻭﻳﻘﻮﻝ‬
‫ﱹ‪MLKJ IHGFEDCB A‬‬
‫‪ Z Y X W V U T S R Q P O N‬ﱸ)‪. (٣‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٩ ،٨ :‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.٤٧:‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻘﺎﺭﻋﺔ‪ .‬ﺍﻵﻳﺎﺕ‪ ٦:‬ـ ‪.١١‬‬
‫‪٧٢‬‬
 ‫ﻣﺮ ﻣﻦ ﺃﺩﻟﺔ‪.‬‬
‫ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺎﻟﻮﺯﻥ ﻭﺍﳌﻴﺰﺍﻥ‪ :‬ﻭﺍﺟﺐ‪ ،‬ﻭﻣﻨﻜﺮﻩ ﻛﺎﻓﺮ؛ ﳌﺎ ﹼ‬
‫ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﻮﺯﻥ‪ :‬ﺇﻇﻬﺎﺭ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻹﳍﻴﺔ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﻃﻤﺄﻧﺔ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺇﻧﺬﺍﺭ‬
‫ﺍﳊ ﹼﺠﺔ ﻋﲆ ﺍﳌﺨﺎﻟﻔﲔ‪.‬‬‫ﺍﳌﺠﺮﻣﲔ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﹸ‬

‫***‬

‫‪٧٣‬‬
 ‫‪C١٦D‬‬
‫\’‪º\Öë‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ﻭﺭ ﹸﻫـــﻢ ﹶﻓ ﹶﺴـــﺎﻟﹺ ﹲﻢ ﹸﻭ ﹸﻣﻨﹾﺘﹶﻠﹺ ﹾ‬
‫ﻒ‬ ‫ﹸﻣ ﹸﺮ ﹸ‬ ‫***‬ ‫ﳐﺘﹶﻠﹺـ ﹾ‬
‫ـﻒ‬ ‫ﺍﻁ ﹶﻓﺎ ﹾﻟ ﹺﻌ ﹶﺒــﺎ ﹸﺩ ﹸ ﹾ‬
‫ـﴫ ﹸ‬ ‫‪ ٨٩‬ـ ﹶﻛـ ﹶ‬
‫ـﺬﺍ ﺍ ﹾﻟـ ﱢ ﹶ‬
‫ﻭﺍﻟﴫﺍﻁ ﻟﻐﺔ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺟﴪ ﳑﺪﻭﺩ ﻋﲆ‬
‫ﻣﺘﻦ ﺟﻬﻨﻢ ﺗﺮﺩﻩ ﲨﻴﻊ ﺍﳋﻼﺋﻖ‪ ،‬ﻣﺎ ﻋﺪﺍ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﹸﻳ ﹶﻌ ﱠﺠﻞ ﺑﺈﻟﻘﺎﺋﻬﻢ ﰲ ﺟﻬﻨﻢ‬
‫ﻣﻦ ﺍﳌﻮﻗﻒ ﻣﺒﺎﴍﺓ‪.‬‬
‫ﻭﻳﺴﲑ ﻋﲆ ﺍﻟﴫﺍﻁ ﻣﻦ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻭﺍﻟﻜﻞ ﺻﺎﻣﺖ ﻻ ﻳﺘﻜﻠﻢ‬
‫ﺇﻻ ﺍﻷﻧﺒﻴﺎﺀ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺍﻟﻠﻬﻢ ﺳ ﹼﻠﻢ ﺳ ﹼﻠﻢ‪.‬‬
‫ﹰ‬
‫ﺗﻌﺎﺭﺿﺎ ﰲ ﺍﻷﻭﺻﺎﻑ‪ ،‬ﻭﻟﺬﻟﻚ‬ ‫ﻭﻗﺪ ﺍﺷﺘﺒﻪ ﺍﻷﻣﺮ ﻋﲆ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻓﻈﻨﻮﺍ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﱂ ﻳﻌﱰﻓﻮﺍ ﺑﺎﻟﴫﺍﻁ ﻋﲆ ﺣﻘﻴﻘﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﺑﻞ ﴏﻓﻮﻩ ﻋﻦ ﻇﺎﻫﺮﻩ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﳌﺮﺍﺩ‬
‫ﻳﻤﺮ ﻋﻠﻴﻪ‬
‫ﺑﻪ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﴏﺍﻁ ﺣﻘﻴﻘﻲ ﳑﺪﻭﺩ ﻋﲆ ﻣﺘﻦ ﺟﻬﻨﹼﻢ ﹼ‬
‫ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﲑﻭﻥ ﺃﻧﹼﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﻳﺪﻋﻮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﴏﻑ‬
‫ﺍﻟﻨﺼﻮﺹ ﻋﻦ ﻇﺎﻫﺮﻫﺎ؛ ﻷﻥ ﺍﳊﻘﻴﻘﺔ ﳑﻜﻨﺔ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻷﻭﺻﺎﻑ ﰲ ﺍﻟﻀﻴﻖ‬
‫ﻭﺍﻟﺴﻌﺔ ﻳﻤﻜﻦ ﻓﻬﻤﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺎﺭﻳﻦ ﻋﻠﻴﻪ ﺣﺴﺐ ﺃﻋﲈﳍﻢ ﺍﻟﺘﻲ ﺗﻨﲑ ﳍﻢ ﺍﻟﻄﺮﻳﻖ‪،‬‬
‫ﻳﺸﻖ ﻋﻠﻴﻬﻢ ﺍﳌﺮﻭﺭ ﺣﺘﻰ ﻳﺒﺪﻭ ﺃﻣﺎﻣﻬﻢ ﺍﻟﻄﺮﻳﻖ ﺿ ﱢﻴ ﹰﻘﺎ ﺣﺎﺩﺍ‪ ،‬ﻭﺍﻟﺼﺎﳊﻮﻥ‬‫ﻓﺎﻟﻌﺼﺎﺓ ﹼ‬
‫ﺳﻬﻼ‪.‬‬ ‫ﹴ‬
‫ﺑﻔﻀﻞ ﻣﻦ ﺍﻟﻠﻪ‪ ،‬ﻓﲑﻭﻥ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻣﻬﻢ ﻭﺍﺳ ﹰﻌﺎ ﹰ‬ ‫ﻳﻌﱪﻭﻥ‬
‫ﹸ‬

‫‪٧٤‬‬
‫ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻨﺎﺱ ﳜﺘﻠﻔﻮﻥ ﰲ ﺍﳌﺮﻭﺭ ﻋﲆ ﺍﻟﴫﺍﻁ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻭﺭﺩ ﹰ‬
‫ﹺ‬
‫ﳚﺘﺎﺯﻩ ﹶﻛ ﹶﻄ ﹾﺮﻑ ﺍﻟﻌﲔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﹼ‬
‫ﻳﻤﺮ ﻛﺎﻟﱪﻕ ﺍﳋﺎﻃﻒ‪ ،‬ﺃﻭ ﻛﺎﻟﺮﻳﺢ ﺍﻟﻌﺎﺻﻒ‪،‬‬
‫ﺃﻭ ﻛﺎﻟﻄﲑ‪ ،‬ﺃﻭ ﻛﺎﳉﻮﺍﺩ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﺘﺎﺯﻩ ﺳﻌ ﹰﻴﺎ ﺃﻭ ﻣﺸ ﹰﻴﺎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﳛﺒﻮ‬
‫ﺣﺒﻮﺍ‪ ،‬ﻭﺇﻧﲈ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺘﻔﺎﻭﺕ ﺣﺴﺐ ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻷﻋﲈﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﺴﻴﺌﺔ‪.‬‬
‫ﺩﻟﻴﻞ ﺛﺒﻮﺕ ﺍﻟﴫﺍﻁ‪ :‬ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﺫﻛﺮﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ؛ ﺣﻴﺚ ﻳﻘﻮﻝ‬
‫ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪ : 9 8 7‬ﱸ)‪ ،(١‬ﻛﲈ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺫﻛﺮ‬
‫ﴬ ﹸﺏ ﺍﳉﴪ ﻋﲆ ﺟﻬﻨﻢ‪ ،‬ﻭﲢﻞ ﺍﻟﺸﻔﺎﻋﺔ‪،‬‬
‫‪» :‬ﺛﻢ ﹸﻳ ﹶ‬ ‫ﺍﻟﴫﺍﻁ ﻭﺃﻭﺻﺎﻓﻪ‪ ،‬ﻳﻘﻮﻝ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﺍﻟﻠﻬﻢ ﺳﻠﻢ ﺳﻠﻢ‪ ،‬ﻗﻴﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ‪ ،‬ﻭﻣﺎ ﺍﳉﴪ؟ ﻗﺎﻝ‪ :‬ﹶﺩ ﹾﺣ ﹲﺾ ﻣﺰﻟﺔ ﻓﻴﻪ‬
‫ﺧﻄﺎﻃﻴﻒ«)‪.(٢‬‬
‫ﺃﻳﻀﺎ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺗﻘﻮﻡ ﻋﲆ ﺟﺎﻧﺒﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻜﻼﻟﻴﺐ ﺍﻟﺘﻲ ﺗﺄﺧﺬ‬
‫ﻭﻭ ﹶﺭﺩ ﹰ‬‫ﹶ‬
‫ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻓﺘﻠﻘﻲ ﲠﻢ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻥ ﻓﻴﻪ ﻃﺮﻳﻘﲔ‪ ،‬ﻓﺄﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻳﺴﻠﻜﻮﻥ ﻃﺮﻳﻖ‬
‫ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺸﻘﺎﺀ ﻳﺴﻠﻜﻮﻥ ﻃﺮﻳﻖ ﱢ‬
‫ﺍﻟﺸﲈﻝ‪.‬‬
‫ﺍﺧﺘﻠﻒ ﺍﳌﻔﴪﻭﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ ` ‪h g f e dc b a‬‬
‫‪ s r q p o n m l k j i‬ﱸ)‪ ،(٣‬ﻭﺍﻷﻇﻬﺮ ﺃﻧﻪ‬
‫ﺍﻟﴫﺍﻁ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﳋﻼﺋﻖ ﺗ ﹺﹶﺮ ﹸﺩ ﺟﻬﻨﻢ ﺑﻤﺮﻭﺭﻫﻢ ﻓﻮﻕ ﺍﻟﴫﺍﻁ ﺣﺘﻰ ﺍﻷﻧﺒﻴﺎﺀ‪،‬‬
‫ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ‪ ،‬ﻓﻴﻨﺠﻮﺍ ﻫﺆﻻﺀ‪ ،‬ﻭﺗﺄﺧﺬ ﺍﻟﻜﻼﻟﻴﺐ ﺍﻟﻌﺼﺎﺓ ﻓﺘﻠﻘﻴﻬﻢ ﰲ‬
‫ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻧﻔﻮﺽ ﻋﻠﻤﻪ ﺇﱃ ﺍﻟﻠﻪ ـ ﺗﻌﺎﱃ ـ‪.‬‬
‫ﻭﻣﺎ ﻭﺭﺩ ﰲ ﺗﻔﺎﺻﻴﻠﻪ‪ ،‬ﹼ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‪ .‬ﺍﻵﻳﺔ‪.٦ :‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﻣﺮﻳﻢ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٧٢ ،٧١:‬‬
‫‪٧٥‬‬
‫ﺍﳋﻼﺻﺔ‪ :‬ﺃﻥ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻳﻌﱰﻓﻮﻥ ﺑﺎﻟﴫﺍﻁ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺍﳌﻌﺘﺰﻟﺔ ﻣﻨﻬﻢ‬
‫ﻳﴫﻓﻮﻥ ﺍﻟﻨﺼﻮﺹ ﻋﻦ ﻇﺎﻫﺮﻫﺎ‪ ،‬ﻭﻳﺮﻭﻥ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺃﻭ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ‪.‬‬
‫ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺎﻟﴫﺍﻁ‪ :‬ﻭﺍﺟﺐ‪ ،‬ﻭﻣﻨﻜﺮﻩ ﻛﺎﻓﺮ ﳌﺎ ﺳﺒﻖ ﻣﻦ ﺍﻷﺩﻟﺔ‪ ،‬ﺃﻣﺎ ﻣﻨﻜﺮ‬
‫ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻠﻴﺲ ﺑﻜﺎﻓﺮ‪ ،‬ﻭﻻ ﻓﺎﺳﻖ‪.‬‬
‫ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﴫﺍﻁ‪ :‬ﺇﻇﻬﺎﺭ ﻓﺮﺡ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺣﴪﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬‬

‫***‬
‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺼﺤﺎﺋﻒ ﺍﻷﻋﲈﻝ؟ ﻭﻛﻴﻒ ﻳﺄﺧﺬﻫﺎ ﺍﻟﻌﺒﺎﺩ؟ ﻭﻣﺎ ﺩﻟﻴﻞ ﺫﻟﻚ؟‬
‫ﻭﻣﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﲠﺎ؟ ﻭﻣﺎ ﺣﻜﻢ ﻣﻨﻜﺮﻫﺎ؟‬
‫‪٢‬ـ ﻣﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﺎﻟﻮﺯﻥ ﻭﺍﳌﻴﺰﺍﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟‬
‫ﻭﻛﻴﻒ ﻧﻔﻬﻢ ﻗﻮﻟﻪ ـ ﺗﻌﺎﱃ ـ‪ :‬ﱹ } ~ ﮯ ¡ ‪ £ ¢‬ﱸ)‪(١‬؟‬
‫‪٣‬ـ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﴫﺍﻁ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻭﻣﺎ ﺩﻟﻴﻠﻪ؟ ﻭﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﺘﻔﺎﺻﻴﻞ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ؟ ﻭﻛﻴﻒ ﳜﺘﻠﻒ ﺍﻟﻌﺒﺎﺩ ﰲ ﺍﳌﺮﻭﺭ ﻋﻠﻴﻪ؟ ﻭﻣﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﺑﻪ؟‬
‫ﻭﻣﺎ ﺣﻜﻢ ﻣﻨﻜﺮ ﺫﻟﻚ؟‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ .‬ﺍﻵﻳﺔ‪.١٠٥:‬‬

‫‪٧٦‬‬
 ‫‪C١٧D‬‬
‫\‪ôÊ¢‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ـﻢ ﹶﻛـ ﹶـﲈ ﹶﻗــﺪﹾ ﺟﺎﺀﻧــﺎ ﹺﰲ ﺍﻟﻨﱠ ﹾﻘـ ﹺ‬
‫ـﻞ‬ ‫ﹶﺣ ﹾﺘـ ﹲ‬ ‫***‬ ‫ﺍﻟﺮ ﹾﺳـ ﹺ‬
‫ـﻞ‬ ‫ـﲑ ﱡ‬ ‫ﺽ ﹶﺧـ ﹾ ﹺ‬ ‫ـﻮ ﹺ‬ ‫‪٩٠‬ـ ﺇﹺ ﹶﻳﲈ ﹸﻧﻨﹶــﺎ ﺑﹺ ﹶﺤـ ﹾ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ـﻦ ﹶﻃﻐ ﹾﹶﻮﺍ‬‫ـﻞ ﹸﻳ ﹶﺬﺍ ﹸﺩ ﹶﻣ ﹾ‬ ‫ﺑﹺ ﹶﻌ ﹾﻬﺪﻫ ﹾ‬
‫ـﻢ ﹶﻭ ﹸﻗ ﹾ‬ ‫***‬ ‫ﴍ ﹰﺑ ــﺎ ﻣﻨﹾ ـ ﹸﻪ ﹶﺃ ﹾﻗ ـ ﹶ‬
‫ـﻮﺍ ﹲﻡ ﹶﻭﻓ ــﻮﺍ‬ ‫ـﺎﻝ ﹸ ﹾ‬‫‪٩١‬ـ ﹶﻳﻨﹶ ـ ﹸ‬
‫‪U„ÁÖ¬h‬‬
‫ﻗﻴﻞ ﰲ ﺗﻌﺮﻳﻔﻪ‪ :‬ﻫﻮ ﺟﺴﻢ ﳐﺼﻮﺹ ﻛﺒﲑ ﻣﺘﺴﻊ ﺍﳉﻮﺍﻧﺐ ﻳﻜﻮﻥ ﻋﲆ ﺍﻷﺭﺽ‬
‫ﺍﳌﺒﺪﻟﺔ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬ﱹ ‪z y x wv u t s r q‬‬
‫{ﱸ)‪ ،(١‬ﻋﻨﺪﻣﺎ ﻳﺸﺘﺪ ﺍﳌﻮﻗﻒ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻳﻈﻬﺮ ﺍﷲ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻛﺮﺍﻣﺔ ﻫﺬﻩ ﺍﻷﻣﺔ‪،‬‬
‫ﻭﺧﺼﺎﺋﺼﻬﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﻟﺮﺳﻮﳍﺎ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﰲ ﺇﳖﺎﺀ ﺍﳌﻮﻗﻒ‪ ،‬ﺛﻢ ﻳﻜﻮﻥ ﺃﺗﺒﺎﻋﻪ‬
‫ﹼﺃﻭﻝ ﹶﻣ ﹾﻦ ﻳﻤﺮﻭﻥ ﻋﲆ ﺍﻟﴫﺍﻁ‪ ،‬ﺛﻢ ﳜﺼﻬﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺨﺎﺻﺔ ﺃﺧﺮ￯ ﻳﴩﺑﻮﻥ‬
‫ﻣﻨﻪ‪ ،‬ﻓﻼ ﻳﻈﻤﺄﻭﻥ ﺃﺑﺪﹰ ﺍ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﻗﺎﻝ‪» :‬ﺣﻮﴈ ﻣﺴﲑﺓ ﺷﻬﺮ ﻭﺯﻭﺍﻳﺎﻩ‬
‫ﺳﻮﺍﺀ‪ ،‬ﻣﺎﺅﻩ ﺃﺑﻴﺾ ﻣﻦ ﺍﻟﻠﺒﻦ‪ ،‬ﻭﺭﳛﻪ ﺃﻃﻴﺐ ﻣﻦ ﺍﳌﺴﻚ‪ ،‬ﻭﻛﻴﺰﺍﻧﻪ ﺃﻛﺜﺮ ﻣﻦ ﻧﺠﻮﻡ‬
‫ﺍﻟﺴﲈﺀ ﻣﻦ ﴍﺏ ﻣﻨﻪ ﻓﻼ ﻳﻈﻤﺄ ﺃﺑﺪﹰ ﺍ« )‪.(٢‬‬
‫ﻭﻫﺬﺍ ﺍﳊﻮﺽ ﲠﺬﻩ ﺍﻷﻭﺻﺎﻑ ﻣﻦ ﺧﺼﺎﺋﺺ ﺭﺳﻮﻟﻨﺎ ﷺ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻟﻜﻞ ﻧﺒﻲ ﺣﻮﺽ‪ ،‬ﻳﺮﺩﻩ ﻣﻦ ﺁﻣﻦ ﺑﻪ‪ ،‬ﻛﲈ ﻭﺭﺩ ﻋﻦ ﺍﳊﺴﻦ ﻣﺮﻓﻮ ﹰﻋﺎ‪» ،‬ﺃﻥ‬
‫ﹰ‬
‫ﺣﻮﺿﺎ‪ ،‬ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﲆ ﺣﻮﺿﻪ‪ ،‬ﻭﺑﻴﺪﻩ ﻋﺼﺎ ﻳﺪﻋﻮ ﻣﻦ ﻋﺮﻓﻪ ﻣﻦ ﺃﻣﺘﻪ‪ ،‬ﺃﻻ‬ ‫ﻟﻜﻞ ﻧﺒﻲ‬
‫ﺃﳞﻢ ﺃﻛﺜﺮ ﺗﺒ ﹰﻌﺎ‪ ،‬ﻭﺇﲏ ﻷﺭﺟﻮ ﺃﻥ ﺃﻛﻮﻥ ﺃﻛﺜﺮﻫﻢ ﺗﺒ ﹰﻌﺎ«)‪.(٣‬‬
‫ﻭﺇﳖﻢ ﻳﺘﺒﺎﻫﻮﻥ ﹼ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﺍﻵﻳﺔ‪.٤٨:‬‬
‫)‪ (٢‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫‪٧٧‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳊﻮﺽ ﻛﺜﲑﺓ ﺟﺪﺍ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻣﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﻛﻠﻬﺎ ﳎﻤﻌﺔ‬
‫ﻋﲆ ﻧﺴﺒﺔ ﺍﳊﻮﺽ ﺇﱃ ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﰲ ﻭﺻﻔﻪ‪ ،‬ﻓﻔﻲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﺃﻧﻪ ﻣﺴﲑﺓ ﺷﻬﺮ‪ ،‬ﻭﰲ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺃﻧﻪ ﻣﺴﲑﺓ ﺷﻬﺮﻳﻦ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻣﺜﻞ ﺍﳌﺴﺎﻓﺔ ﺑﲔ‬
‫ﻣﻜﺔ ﻭﺃﻳﻠﺔ‪ ،‬ﻭﻗﻴﻞ ﻛﺎﳌﺴﺎﻓﺔ ﺑﲔ ﻋﺪﻥ ﻭﻋﲈﻥ‪ ،‬ﹾﺃﻭ ﺑﲔ ﺻﻨﻌﺎﺀ ﻭﺍﳌﺪﻳﻨﺔ‪ ،‬ﹾﺃﻭ ﹾﺑﲔ ﺍﳌﺪﻳﻨﺔ‬
‫ﻭﺑﻴﺖ ﺍﻟﻘﺪﺱ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﺃﻧﻪ ﻭﺍﺳﻊ ﳊﺪ ﻛﺒﲑ‪.‬‬
‫ﻭﻟﻘﺪ ﺃﺩ￯ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﰲ ﺻﻔﺔ ﺍﳊﻮﺽ ﺑﺒﻌﺾ ﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻭﺃﻭﻟﻮﻩ‬
‫ﺑﺄﻧﻪ ﻧﻮﻉ ﻣﻦ ﺭﺿﻮﺍﻥ ﺍﷲ ﻭﻧﻌﻤﻪ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﻳﻤﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺭﺿﻮﺍﻥ ﺍﻟﻠﻪ ﲠﺬﻩ‬
‫ﺃﻳﻀﺎ ﻣﺎ ﻳﺪﻋﻮ ﺇﱃ ﴏﻑ ﻫﺬﻩ‬ ‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﹰ‬
‫ﺍﻟﻨﺼﻮﺹ ﻋﻦ ﻇﺎﻫﺮﻫﺎ ﻣﺎ ﺩﺍﻣﺖ ﺍﳊﻘﻴﻘﺔ ﳑﻜﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ‪ ،‬ﻭﻫﻮ ﺭﺃﻱ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ‪.‬‬
‫ﺃﻣﺎ ﻣﻜﺎﻧﻪ‪ :‬ﻓﻠﻢ ﻳﺮﺩ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﲢﺪﻳﺪﹲ ﻟﻪ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﺖ ﺍﻷﻗﻮﺍﻝ ﻓﻴﻪ‪:‬‬
‫ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﺇﻧﻪ ﻗﺒﻞ ﺍﻟﴫﺍﻁ؛ ﻟﻴﴩﺏ ﻣﻨﻪ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺑﻌﺪ ﺧﺮﻭﺟﻬﻢ ﻣﻦ‬
‫ﺍﻟﻘﺒﻮﺭ ﹺﻋ ﹶﻄ ﹰ‬
‫ﺎﺷﺎ‪.‬‬
‫ﻭﻓﺮﻳﻖ ﺁﺧﺮ ﻳﺮ￯ ﺃﻥ ﻣﻮﺿﻌﻪ ﺑﻌﺪ ﺍﻟﴫﺍﻁ ﻗﺒﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﰲ ﺣﺎﺟﺔ ﺇﱃ‬
‫ﺍﻟﴩﺏ ﻣﻨﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ؛ ﻷﳖﻢ ﻳﻘﻔﻮﻥ ﺑﻌﺪ ﺍﻟﴫﺍﻁ ﻟﻴﺘﺤﻠﻠﻮﺍ ﻣﻦ ﺍﳌﻈﺎﱂ ﻓﻴﲈ‬
‫ﺑﻴﻨﻬﻢ‪.‬‬
‫‪ ،‬ﺃﺣﺪﳘﺎ ﻗﺒﻞ ﺍﻟﴫﺍﻁ‪ ،‬ﻭﺍﻵﺧﺮ‬ ‫ﻭﻓﺮﻳﻖ ﺛﺎﻟﺚ ﻳﺮ￯ ﺃﻥ ﻫﻨﺎﻙ ﺣﻮﺿﲔ ﻟﻨﺒﻴﻨﺎ‬
‫ﺑﻌﺪﻩ‪ ،‬ﻭﻻ ﺣﺮﺝ ﻋﲆ ﻓﻀﻞ ﺍﻟﻠﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳊﻮﺽ ﻳﴩﺏ ﻣﻨﻪ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺮﺗﺪﻭﻥ ﺍﻟﺬﻳﻦ ﺃﺣﺪﺛﻮﺍ‬
‫ﻭﻏﲑﻭﺍ ﻭﺑﺪﱠ ﻟﻮﺍ ﺑﻌﺪﻩ ﷺ ﻓ ﹸﻴﻄﺮﺩﻭﻥ ﻋﻨﻪ‪ ،‬ﻓﻼ ﻳﴩﺑﻮﻥ ﻛﲈ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪،‬‬
‫ﱠ‬
‫ﻭﺃﻣﺎ ﻋﺼﺎﺓ ﺍﳌﺆﻣﻨﲔ ﻓﺎﻟﺼﺤﻴﺢ ﺃﳖﻢ ﹸﻳﻤﻨﻌﻮﻥ ﹰ‬
‫ﺃﻭﻻ ﻋﻘﺎ ﹰﺑﺎ ﳍﻢ ﺛﻢ ﻳﺒﺎﺡ ﳍﻢ ﺍﻟﴩﺏ‬
‫ﻣﻨﻪ‪.‬‬
‫‪٧٨‬‬
 ‫‪C١٨D‬‬
‫\¸‪ΩÊ,\;{Ê÷’\Â;€÷Œ’\Â;ÈàÖ“’\Â;èÖ¬’]d;‡]¥‬‬
‫‪fl‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ﻭﺍﻟﻜﺎﺗﺒــﻮﻥ ﺍﻟﻠــﻮﺡ ﱞ ﹺ‬ ‫ﳼ ﺛــﻢ ﺍﻟ ﹶﻘ ﹶﻠ ﹾﻢ‬ ‫ﹺ‬ ‫‪٩٢‬ـ ﻭﺍﻟﻌـ ﹸ‬
‫ـﻢ‬‫ﻛﻞ ﺣ ﹶﻜـ ﹸ‬ ‫ﹸ‬ ‫***‬ ‫ـﺮﺵ ﻭﺍﻟ ﹸﻜـ ﹾـﺮ ﱡ‬
‫ﺍﻹﻧﺴــﺎﻥ‬
‫ﹸ‬ ‫ﹶﳚﹺ ﹾ‬
‫ــﺐ ﻋﻠﻴــﻚ ﺃﳞــﺎ‬ ‫***‬ ‫ﺍﻹﻳــﲈﻥ‬
‫ﹸ‬ ‫‪٩٣‬ـ ﻻ ﻻﺣﺘﻴــﺎﺝﹴ ﻭﲠــﺎ‬
‫‪UÈ·Â;Ïˬ⁄â’\;ÑÊŸ¯\;‰É‚d;‡]⁄Á¸\;fqÁ‬‬
‫‪UèÖ¬’\;z١‬‬
‫ﻭﻫﻮ ﺟﺴﻢ ﻋﻈﻴﻢ ﻧﻮﺭﺍﲏ ﻋﻠﻮﻱ ‪ ،‬ﻓﻮﻕ ﺍﻟﻌﺎﱂ ‪ ،‬ﲢﻤﻠﻪ ﻣﻼﺋﻜﺔ ﺃﺭﺑﻌﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ‪،‬‬
‫ﻭﺛﲈﻧﻴﺔ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﱹ ‪ _ ^ ] \ [ Z‬ﱸ)‪. (١‬‬
‫‪UÈàÖ“’\;z٢‬‬
‫ﻭﻫﻮ ﺟﺴﻢ ﻋﻈﻴﻢ ﻧﻮﺭﺍﲏ ﲢﺖ ﺍﻟﻌﺮﺵ ‪ ،‬ﻓﻮﻕ ﺍﻟﺴﲈﺀ ﺍﻟﺴﺎﺑﻌﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﱹ ‪ Ï Î Í ÌË Ê É ÈÇ Æ Å Ä‬ﱸ)‪. (٢‬‬
‫‪U€÷Œ’\;z٣‬‬
‫ﻭﻫﻮ ﺟﺴﻢ ﻋﻈﻴﻢ ﻧﻮﺭﺍﲏ ﺧﻠﻘﻪ ﺍﻟﻠﻪ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻜﺘﺐ ﻣﺎ ﻛﺎﻥ ‪ ،‬ﻭﻣﺎ ﻳﻜﻮﻥ ﺇﱃ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻛﲈ ﻭﺭﺩ ﰲ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪.‬‬
‫‪U‡Êeh]“’\;z٤‬‬
‫ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺘﺒﺔ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳﻜﺘﺐ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻜﺘﺐ ﻣﻦ‬
‫ﺍﻟﻠﻮﺡ ﺍﳌﺤﻔﻮﻅ ﰲ ﺻﺤﻒ ﺍﳌﻼﺋﻜﺔ ﻟﺘﻨﻔﻴﺬﻫﺎ ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ‪ .‬ﺍﻵﻳﺔ‪.١٧:‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٢٥٥:‬‬
‫‪٧٩‬‬
 ‫‪U;ΩÊu⁄’\;{Ê÷’\;z٥‬‬
‫ﻭﻫﻮ ﺟﺴﻢ ﻛﺘﺐ ﻓﻴﻪ ﺍﻟﻘﻠﻢ ﺑﺈﺫﻥ ﺍﻟﻠﻪ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪ :‬ﱹ ‪ Ç Æ Å Ä Ã Â Á À‬ﱸ)‪ (١‬ﻭﻗﺎﻝ ‪ :‬ﱹ ‪¼ » º ¹‬‬
‫½ ¾ ﱸ)‪. (٢‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﺧﻠﻘﻬﺎ ﺍﻟﻠﻪ ﹺﳊﻜﹶﻢ ﺗﻘﴫ ﻋﻘﻮﻟﻨﺎ ﻋﻦ ﺇﺩﺭﺍﻛﻬﺎ‪ ،‬ﻭﻟﻴﺴﺖ‬
‫ﺍﻟﻜﺮﳼ ﻟﻠﺠﻠﻮﺱ‪ ،‬ﻭﻻ ﺍﻟﻘﻠﻢ‬
‫ﱠ‬ ‫ﳊﺎﺟﺔ ﺍﻟﻠﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻠﻢ ﳜﻠﻖ ﺍﻟﻌﺮﺵ ﻟﻼﺭﺗﻘﺎﺀ‪ ،‬ﻭﻻ‬
‫ﻻﺳﺘﺤﻀﺎﺭ ﻣﺎ ﻏﺎﺏ ﻋﻦ ﻋﻠﻤﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻻ ﺍﻟﻜﺎﺗﺒﲔ ﻭﻻ ﺍﻟﻠﻮﺡ ﻟﻀﺒﻂ ﻣﺎ ﳜﺎﻑ‬
‫ﻧﺴﻴﺎﻧﻪ‪.‬‬
‫‪Uœeà;]⁄d;‡]⁄Á¸\;€“t‬‬
‫ﳚﺐ ﻋﲆ ﺍﳌﻜﻠﻒ ﺍﻹﻳﲈﻥ ﺑﻜﻞ ﻣﺎ ﺳﺒﻖ ﻣﻦ‪ :‬ﻋﺮﺵ ﻭﻛﺮﳼ‪ ،‬ﻭﻛﺘﺒﺔ‪ ،‬ﻭﻟﻮﺡ‪،‬‬
‫ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺴﻤﻌﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺑﺎﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ‪ .‬ﺍﻵﻳﺔ‪٢١:‬ـ‪.٢٢‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﻳﺲ‪ .‬ﺍﻵﻳﺔ‪.١٢:‬‬
‫‪٨٠‬‬
 ‫‪C١٩D‬‬
‫\‪Ñ]fi’\Â;Ïfi°‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ﺎﺣ ﹴ‬
‫ــﺪ ﺫﻱ ﹺﺟﻨﱠــ ﹾﻪ‬ ‫ــﻞ ﹶﹺﳉ ﹺ‬
‫ﹶﻓــﻼ ﹶﲤ ﹺ ﹸ‬ ‫ـﺪﺕ ﻛ ﹶ‬ ‫ـﻖ ﹸﺃ ﹺ‬
‫***‬ ‫ﹶﺎﳉ ﱠﻨــﻪ‬ ‫ﻭﺟـ ﹾ‬ ‫‪ ٩٤‬ـ ﻭﺍﻟ ﱠﻨـ ﹸ‬
‫ـﺎﺭ ﹶﺣـ ﱞ‬
‫ــﻲ‬ ‫ﹺ‬ ‫ﹸﻣ ﹶﻌ ﱠ‬ ‫ﻭﺍﻟﺸ ﹺ‬ ‫ــﻌ ﹺ‬
‫ﻴﺪ ﱠ‬ ‫ــﻮﺩ ﻟﻠﺴ ﹺ‬
‫‪٩٥‬ـ ﺩﺍﺭ ﹸﺧ ﹸﻠ ﹴ‬
‫ــﻢ ﻣﻬــﲈ ﹶﺑﻘ ﹶ‬‫ــﺬ ﹲﺏ ﹸﻣﻨﹶ ﱠﻌ ﹲ‬ ‫***‬ ‫ــﻘﻲ‬ ‫ﱠ‬ ‫ﹶ ﹸ‬
‫‪UÏfiq’\;ÀÁÖ¬h‬‬
‫ﺍﳉﻨﺔ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺒﺴﺘﺎﻥ‪ ،‬ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺩﺍﺭ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺘﻲ ﺃﻋﺪﻫﺎ ﷲ ﻟﻠﻤﺆﻣﻨﲔ؛‬
‫ﻟﺘﻜﻮﻥ ﺩﺍﺭ ﺇﻗﺎﻣﺔ ﺧﺎﻟﺪﺓ ﻣﺆ ﱠﺑﺪﺓ ﹸﻣ ﹶﻌﺪﱠ ﺓ ﻟﻠﺴﻌﺪﺍﺀ‪ ،‬ﺍﻟﺬﻳﻦ ﻓﺎﺭﻗﻮﺍ ﺍﻟﺪﻧﻴﺎ ﻋﲆ ﺍﻹﻳﲈﻥ‪.‬‬
‫‪UÏfiq’\;k]pÑÄ‬‬
‫ﻭﺍﳉﻨﺔ ﺩﺭﺟﺎﺕ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ‪ ،‬ﺃﻓﻀﻠﻬﺎ ﺍﻟﻔﺮﺩﻭﺱ‪ ،‬ﻭﻫﻲ ﺃﻋﻼﻫﺎ‪ ،‬ﻭﺗﻠﻴﻬﺎ‬
‫ﺟﻨﺔ »ﻋﺪﻥ«‪ ،‬ﺛﻢ »ﺟﻨﺔ ﺍﳋﻠﺪ«‪ ،‬ﺛﻢ »ﺍﻟﻨﻌﻴﻢ«‪ ،‬ﺛﻢ »ﺍﳌﺄﻭ￯«‪» ،‬ﻭﺩﺍﺭ ﺍﻟﺴﻼﻡ«‪» ،‬ﻭﺩﺍﺭ‬
‫ﺍﳉﻼﻝ« ﻓﻬﻲ ﺳﺒﻊ‪ ،‬ﻭﻛﻠﻬﺎ ﻣﺘﺼﻠﺔ ﺑﻤﻘﺎﻡ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻭﺍﻟﺪﺭﺟﺔ ﺍﻟﺮﻓﻴﻌﺔ؛ ﻟﻴﻨﻌﻢ ﺃﻫﻞ‬
‫ﺍﳉﻨﺔ ﲨﻴ ﹰﻌﺎ ﺑﻤﺸﺎﻫﺪﺓ ﺍﳌﺼﻄﻔﻰ ﷺ‪.‬‬
‫ﺃﺧﺬﺍ ﻣﻦ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ? @ ‪A‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﳉﻨﺎﺕ ﺃﺭﺑﻊ ﻓﺤﺴﺐ‪ ،‬ﹰ‬
‫‪ C B‬ﱸ)‪ (١‬ﻭﳘﺎ ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﻭﺟﻨﺔ ﺍﳌﺄﻭ￯ ﺛﻢ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ¼ ½‬
‫¾ﱸ)‪ ، (٢‬ﻭﳘﺎ ﻋﺪﻥ ﻭﺍﻟﻔﺮﺩﻭﺱ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﳖﺎ ﺟﻨﺔ ﻭﺍﺣﺪﺓ ﺗﺘﻔﺎﻭﺕ‬
‫ﺩﺭﺟﺎﲥﺎ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‪ .‬ﺍﻵﻳﺔ‪.٤٦:‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‪ .‬ﺍﻵﻳﺔ‪.٦٢:‬‬
‫‪٨١‬‬
 ‫‪UÑ]fi’\;ÀÁÖ¬h‬‬
‫ﻭﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺟﺴﻢ ﻟﻄﻴﻒ ﳏﺮﻕ‪ ،‬ﻭﰲ ﺍﻻﺻﻄﻼﺡ‪ :‬ﺩﺍﺭ ﺍﻟﻌﺬﺍﺏ ﺍ ﹸﳌ ﹶﻌﺪﱠ ﺓ‬
‫ﻟﻠﻌﺼﺎﺓ‪ ،‬ﻭﺍﻟﻨﺎﺭ ﺩﺭﻛﺎﺕ‪ :‬ﺃﻋﻼﻫﺎ ﺟﻬﻨﻢ ﻟﻌﺼﺎﺓ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﲢﺘﻬﺎ »ﻟﻈﻰ«‪ ،‬ﺛﻢ‬
‫»ﺍﳊﻄﻤﺔ«‪ ،‬ﺛﻢ »ﺍﻟﺴﻌﲑ«‪ ،‬ﺛﻢ »ﺳﻘﺮ«‪ ،‬ﺛﻢ »ﺍﳉﺤﻴﻢ«‪ ،‬ﺛﻢ »ﺍﳍﺎﻭﻳﺔ«‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻧﺎﺭ ﻭﺍﺣﺪﺓ ﲣﺘﻠﻒ ﻃﺒﻘﺎﲥﺎ‪ ،‬ﻭﺷﺪﺓ ﺍﻟﻌﺬﺍﺏ ﻓﻴﻬﺎ‪ ،‬ﻛﲈ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫ﱹ ‪ ¨ § ¦ ¥ ¤ £ ¢‬ﱸ)‪.(١‬‬
‫‪UÑ]fi’\Â;Ïfiq’\;ÄÊpÂ‬‬
‫ﻳﺮ￯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻏﲑ ﻣﻮﺟﻮﺩﺗﲔ ﺍﻵﻥ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ ﺑﺼﻮﺍﺏ‪ ،‬ﻛﻴﻒ‬
‫ﻱ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ‬
‫ﺩﺍﺭ ﹾ‬
‫ﻭﻗﺪ ﺃﺧﱪ ﺍﻟﻠﻪ ـ ﺳﺒﺤﺎﻧﻪ ـ ﻋﻦ ﺇﻋﺪﺍﺩ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﻛﻮﳖﲈ ﹶ‬
‫ﰲ ﻛﺜﲑ ﻣﻦ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪Õ Ô Ó Ò Ñ Ð Ï Î‬‬
‫ﺃﻳﻀﺎ‪ :‬ﱹ‪¹ ¸ ¶ μ ´ ³ ² ± °‬‬
‫‪ × Ö‬ﱸ)‪ ، (٢‬ﻭﻗﺎﻝ ﹰ‬
‫‪ Á À ¿ ¾ ½ ¼ » º‬ﱸ)‪ ،(٣‬ﻭﻗﻮﻟﻪ‪ :‬ﱹ ‪8 7 6 5 4 3‬‬
‫‪ 9‬ﱸ)‪ ، (٤‬ﻓﺠﻤﻬﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻳﺮ￯ ﺃﳖﲈ ﻣﻮﺟﻮﺩﺗﺎﻥ ﺍﻵﻥ؛ ﺍﺳﺘﻨﺎ ﹰﺩﺍ ﳍﺬﻩ ﺍﻵﻳﺎﺕ‪،‬‬
‫ﻭﻏﲑﻫﺎ ﺍﻟﻜﺜﲑ‪.‬‬
‫ﻓﺈﻥ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﻨﺎﺭ ﺣﻘﻴﻘﺘﺎﻥ‪ ،‬ﹼ‬
‫ﺩﻝ ﻋﲆ ﻭﺟﻮﺩﳘﺎ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺑﻨﺎﺀ ﻋﲆ ﻣﺎ ﺳﺒﻖ‪ ،‬ﹼ‬
‫ﺑﻨﺎﺀ ﻋﲆ ﻣﺬﻫﺒﻬﻢ‬
‫ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻭﱂ ﻳﴫﺡ ﺑﺈﻧﻜﺎﺭﳘﺎ ﺇﻻ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ ﹰ‬
‫ﰲ ﺍﻟﺒﻌﺚ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.١٤٥:‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﻣﺮﻳﻢ‪ .‬ﺍﻵﻳﺔ‪.٦٣:‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.١٠٨ ،١٠٧:‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ .‬ﺍﻵﻳﺔ‪.٦٤:‬‬
‫‪٨٢‬‬
‫ﻭﺍﺳﺘﺪﻝ ﺍﳌﻌﺘﺰﻟﺔ ﻋﲆ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺍﻵﻥ؛ ﺑﺄﻧﻪ ﻻ ﺩﺍﻋﻲ ﻟﻮﺟﻮﺩﳘﺎ‬
‫ﺍﻵﻥ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮ￯ ﻗﺪ ﺫﻛﺮ ﺍﻟﻠﻪ ﺃﻥ ﹶﻋ ﹾﺮﺽ ﺍﳉﻨﺔ ﻛﻌﺮﺽ ﺍﻟﺴﲈﺀ ﻭﺍﻷﺭﺽ‪،‬‬
‫ﻓﻜﻴﻒ ﻳﺘﺼﻮﺭ ﻭﺟﻮﺩﳘﺎ ﺍﻵﻥ؟‬
‫ﻭﺍﻟﺮﺩ ﻋﲆ ﻫﺬﻩ ﺍﻟﺸﺒﻪ ﻳﺴﲑ؛ ﻷﻥ ﻣﻠﻚ ﺍﻟﻠﻪ ﺗﻌﺎﱃ ﻟﻴﺲ ﳏﺪﻭ ﹰﺩﺍ ﲠﺬﻩ ﺍﻟﺴﲈﻭﺍﺕ‬
‫ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺍﺿﲔ ﺣﺘﻰ ﻻ ﳚﺪ ﻣﻜﺎﻧﹰﺎ ﻟﻠﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ‪.‬‬
‫ﺃﻣﺎ ﺍﳊﻜﻤﺔ ﹺﻣﻦ ﺇﻋﺪﺍﺩﳘﺎ ﻣﻨﺬ ﺧﻠﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ؛ ﻓﻼ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﻟﻠﻪ‬
‫ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻧﺺ ﴏﻳﺢ ﺑﺘﻌﻴﻴﻨﻪ‪ ،‬ﻭﻳﺮ￯ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ‬
‫ﻣﻜﺎﻥ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ :‬ﱂ ﻳﺮ ﹾﺩ ﹼ‬
‫ﺍﳉﻨﺔ ﻓﻮﻕ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﻭﲢﺖ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺎﺭ ﲢﺖ ﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ؛‬
‫ﻭﺍﳊﻖ ﺗﻔﻮﻳﺾ ﻋﻠﻢ ﺫﻟﻚ ﻟﻠﻪ‪.‬‬
‫ﹼ‬
‫ﺧﻠﻮﺩ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ :‬ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﴏﳛﺔ ﰲ ﺍﺳﺘﻤﺮﺍﺭ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﻋﺪﻡ‬
‫ﻓﻨﺎﺋﻬﲈ‪ ،‬ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﻳﺬﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺍﳋﻠﻮﺩ ﻋﲆ ﻭﺟﻪ ﺍﻟﺘﺄﺑﻴﺪ؛ ﹼ‬
‫ﻟﻴﺪﻝ ﻋﲆ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ! " ‪$ #‬‬
‫‪21 0 / .- , + * ) ( ' & %‬‬
‫‪ 7 6 5 4 3‬ﱸ)‪ ،(١‬ﻭﻳﻘﻮﻝ ﰲ ﺣﻖ ﺍﻟﻜﺎﻓﺮﻳﻦ ﱹ ‪6 5 4 3‬‬
‫‪ C B A @ ? >= < ; : 9 8 7‬ﱸ)‪ ،(٢‬ﻭﻻ ﻳﺸﺬ ﻋﻦ‬
‫ﻫﺬﺍ ﺍﻹﲨﺎﻉ ﻏﲑ ﺍﳉﻬﻤﻴﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻔﻨﺎﺋﻬﲈ ﺑﻌﺪ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻭﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﺧﺎﺹ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﺃﻣﺎ ﻋﺼﺎﺓ ﺍﳌﺆﻣﻨﲔ ﻓﺈﳖﻢ ﳜﺮﺟﻮﻥ ﻣﻨﻬﺎ‬
‫ﻭﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﻓﻴﺨﻠﺪﻭﻥ ﻓﻴﻬﺎ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﺍﻵﻳﺔ‪.١٢٢:‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ .‬ﺍﻵﻳﺘﺎﻥ‪.٦٥ ،٦٤:‬‬
‫‪٨٣‬‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ ﻫﻢ ﺍﻟﺴﻌﺪﺍﺀ ﻭﺍﳌﺨﻠﺪﻭﻥ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻟﻜﻔﺎﺭ ﻫﻢ ﺍﻷﺷﻘﻴﺎﺀ ﻭﺍﳌﺨﻠﺪﻭﻥ‬
‫ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻫﻢ ﺍﳌﻘﺼﻮﺩﻭﻥ ﺑﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ ‪¹ ¸ ¶ μ ´ ³ ² ±‬‬
‫‪É È Ç ÆÅ Ä Ã Â Á À ¿ ¾ ½ ¼ » º‬‬
‫‪Ø× ÖÕÔÓ ÒÑÐÏÎÍÌ ËÊ‬‬
‫‪ à ß Þ ÝÜ Û Ú Ù‬ﱸ)‪.(١‬‬
‫ﺃﻣﺎ ﺟﺰﺍﺀ ﻏﲑ ﺍﳌﻜ ﹼﻠﻔﲔ‪ :‬ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻭﻻﺩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺎﻟﺮﺍﺟﺢ ﺃﳖﻢ ﰲ ﺍﳉﻨﺔ‪،‬‬
‫ﻭﺃﻣﺎ ﻏﲑﻫﻢ ﻓﻘﻴﻞ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﰲ ﺍﳉﻨﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻴﻢ )ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ‪ ،‬ﻭﻻ ﺃﺫﻥ ﺳﻤﻌﺖ‪ ،‬ﻭﻻ ﺧﻄﺮ ﻋﲆ‬
‫ﻗﻠﺐ ﺑﴩ( ﻛﲈ ﻭﺭﺩ ﰲ ﻣﺴﻠﻢ ﺃﻭ ﰲ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﻫﻮﺍﻝ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﻟﻠﻪ‪ ،‬ﻭﻳﻜﻔﻲ ﺃﻥ‬
‫ﻭﻗﻮﺩﻫﺎ ﺍﻟﻨﺎﺱ ﻭﺍﳊﺠﺎﺭﺓ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﺃﻣﺮﻧﺎ ﺍﻟﻨﺒﻲ ﷺ ﺃﻥ ﻧﺴﺘﻌﻴﺬ ﺑﺎﻟﻠﻪ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺃﻥ ﻧﺴﺄﻟﻪ ﺍﳉﻨﺔ‪.‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ .‬ﺍﻵﻳﺎﺕ‪١٠٦:‬ـ ‪.١٠٨‬‬

‫‪٨٤‬‬
 ‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺤﻮﺽ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﷺ؟ ﻭﻣﺎ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻴﻪ؟ ﻭﻣﺎ‬
‫ﺩﻟﻴﻠﻬﻢ؟ ﻭﻫﻞ ﻫﻮ ﻗﺒﻞ ﺍﻟﴫﺍﻁ ﺃﻭ ﺑﻌﺪﻩ؟ ﻭﺿﺢ ﺫﻟﻚ‪.‬‬
‫‪٢‬ـ ﳌﺎﺫﺍ ﺃﻧﻜﺮ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺟﻮﺩ ﺣﻮﺽ ﺍﻟﻨﺒﻲ ﷺ؟ ﻭﻣﺎ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﲈﻋﺔ ﰲ ﺇﺛﺒﺎﺗﻪ؟ ﻭﻣﺎ ﺃﺩﻟﺘﻬﻢ؟‬
‫ﻋﺮﻑ ﻛﻼ ﻣﻦ‪ :‬ﺍﻟﻌﺮﺵ‪ ،‬ﺍﻟﻜﺮﳼ‪ ،‬ﺍﻟﻘﻠﻢ‪ ،‬ﺍﻟﻠﻮﺡ ﺍﳌﺤﻔﻮﻅ‪.‬‬
‫‪٣‬ـ ﱢ‬
‫‪٤‬ـ ﻣﺎ ﺣﻜﻢ ﺍﻹﻳﲈﻥ ﲠﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ؟ ﻭﻣﺎ ﺩﻟﻴﻞ ﻛﻞ ﻣﻨﻬﺎ؟ ﻭﻣﺎ ﺣﻜﻢ ﻣﻨﻜﺮ‬
‫ﻭﺟﻮﺩﻫﺎ؟‬
‫ﻭﺍﺻﻄﻼﺣﺎ‪.‬‬
‫ﹰ‬ ‫‪٥‬ـ ﻋﺮﻑ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻟﻐﺔ‬
‫‪٦‬ـ ﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﺠﻨﺎﺕ ﺳﺒﻊ ﻓﻤﺎ ﻫﻲ؟‬

‫‪٨٥‬‬
 ‫\˙‪Uk]ˬ⁄â’]d;‡]⁄Á¸\;Ì÷¡;ÏehÖi⁄’\;Ñ]l‬‬
‫‪⁄‬‬
‫^‪UÏ“˜⁄’\;UˆÂ‬‬
‫ﻟﻺﻳﲈﻥ ﺑﺎﳌﻼﺋﻜﺔ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ‪ ،‬ﻣﻦ ﺫﻟﻚ‪:‬‬
‫‪١‬ـ ﺗﻘﻮﻳﺔ ﺷﻌﻮﺭ ﺍﳌﺴﻠﻢ ﺑﻌﻈﻤﺔ ﺍﻟﻠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺪ ﺍﺗﻀﺢ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﲥﻢ‬
‫ﻭﻭﻇﺎﺋﻔﻬﻢ ﺍﻟﺘﻲ ﺗﻔﻴﺪ ﻣﺎ ﳍﻢ ﻣﻦ ﻗﺪﺭﺍﺕ ﻭﺻﻔﺎﺕ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺎﳌﻼﺋﻜﺔ ﺟﻨﺪ‬
‫ﻣﻦ ﺟﻨﻮﺩ ﺍﻟﻠﻪ ﺗﻨﻔﺬ ﺃﻭﺍﻣﺮ ﺍﻟﻠﻪ ﱹ » ¼ ½ ¾ ¿ ‪ Â Á À‬ﱸ)‪. (١‬‬
‫‪٢‬ـ ﺗﻮﺿﻴﺢ ﻣﺮﻛﺰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﻜﻮﻥ ﻭﺃﳘﻴﺘﻪ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺎﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ‬
‫ﻫﻢ ﺃﺷﺪ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻗﻮﺓ ﻗﺪ ﺃﻣﺮﻭﺍ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺳﺨﺮﻭﺍ ﻟﺘﺪﺑﲑ‬
‫ﺃﻣﻮﺭ ﺣﻴﺎﺗﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺸﺌﻮﻧﻨﺎ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫‪٣‬ـ ﻳﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺘﺸﺒﻪ ﲠﻢ ﰲ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﺪﺍﻭﻣﺔ ﻋﲆ ﻋﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ‪.‬‬
‫‪٤‬ـ ﻳﺪﻓﻊ ﺍﳌﺮﺀ ﺇﱃ ﺍﻻﺳﺘﺤﻴﺎﺀ ﻣﻦ ﺍﻟﻠﻪ ﺗﻌﺎﱃ ﻭﺫﻟﻚ ﻟﻴﻘﲔ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻥ ﺍﳌﻼﺋﻜﺔ‬
‫ﺗﺘﻐﺸﺎﻩ ﰲ ﳎﺎﻟﺴﻪ ﻭﺗﺘﻮﱃ ﻛﺘﺎﺑﺔ ﺃﻋﲈﻟﻪ‪ ،‬ﻭﻳﺘﻌﺎﻗﺒﻮﻥ ﻋﻠﻴﻪ ﰲ ﺻﺤﻮﻩ ﻭﻏﻔﻠﺘﻪ ﻓﻼ ﻳﻘﺪﻡ‬
‫ﻋﲆ ﺧﻄﺄ ﺃﻭ ﻣﻌﺼﻴﺔ‪.‬‬
‫‪٥‬ـ ﻳﺴﺘﺸﻌﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺈﻳﲈﻧﻪ ﺑﺎﳌﻼﺋﻜﺔ ﺍﻷﹸﻧﺲ ﻭﻋﺪﻡ ﺍﻟﻮﺣﺸﺔ ﺃﻭ ﺍﻻﺳﺘﺴﻼﻡ‬
‫ﻟﻠﻴﺄﺱ ﻟﻴﻘﻴﻨﻪ ﺑﺄﻥ ﻫﻨﺎﻙ ﻣﻼﺋﻜﺔ ﻳﻘﻮﻣﻮﻥ ﻋﲆ ﺣﻔﻈﻪ ﻭﺭﻋﺎﻳﺘﻪ ﺑﺄﻣﺮ ﻣﻦ ﺍﻟﻠﻪ ﺗﻌﺎﱃ‪.‬‬
‫‪Uk]ˬ⁄â’\;‹Ê⁄¡;U]Ë⁄ ›]l‬‬
‫ﻟﻺﻳﲈﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺳﺎﺋﺮ ﺍﻟﺴﻤﻌﻴﺎﺕ ﺁﺛﺎﺭ ﻓﻜﺮﻳﺔ ﻭﻧﻔﺴﻴﺔ ﻭﺧﻠﻘﻴﺔ ﻣﻨﻬﺎ‪:‬‬
‫‪١‬ـ ﻓﻜﺮﻳﺎ‪ :‬ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﳊﻴﺎﺓ ﺍﻷﺧﺮ￯ ﳚﺪ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻜﺜﲑ ﻣﻦ ﻇﻮﺍﻫﺮ ﺍﳊﻴﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻳﺪﺭﻙ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺧﻼﻝ ﺇﻳﲈﻧﻪ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﺎ ﻓﻴﻪ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﻳﻢ‪ .‬ﺍﻵﻳﺔ‪.٦:‬‬
‫‪٨٦‬‬
‫ﺷﻌﻮﺭﺍ ﺑﺎﻟﺮﺿﺎ‬
‫ﹰ‬ ‫‪٢‬ـ ﻧﻔﺴﻴﺎ‪ :‬ﻳﺰﺭﻉ ﺍﻹﻳﲈﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﰲ ﻧﻔﺲ ﺍﳌﺴﻠﻢ‬
‫ﻧﻈﺮﺍ ﻟﻴﻘﻴﻨﻪ ﰲ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻹﳍﻴﺔ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻓﻴﺼﱪ ﻭﻳﺘﺤﻤﻞ‬
‫ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﹰ‬
‫ﻣﺎ ﻳﻼﻗﻴﻪ ﻣﻦ ﺷﺪﺍﺋﺪ ﻭﳏﻦ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺘﺘﺤﻘﻖ ﺳﻌﺎﺩﺗﻪ ﰲ ﺍﻟﴪﺍﺀ ﻭﺍﻟﴬﺍﺀ ﻋﲆ‬
‫ﺍﻟﺴﻮﺍﺀ‪ ،‬ﺑﺨﻼﻑ ﻏﲑ ﺍﳌﺆﻣﻦ ﺑﺎﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻘﻮ￯ ﻋﲆ ﳎﺎﲠﺔ ﻣﺎ ﻳﻘﻊ ﻓﻴﻪ‬
‫ﻣﻦ ﳏﻦ ﻭﻳﻜﻮﻥ ﺑﲔ ﻗﻠﻖ ﻭﻳﺄﺱ ﻭﺇﺣﺒﺎﻁ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﻣﺎ ﻧﺮﺍﻩ ﻣﻦ ﳏﺎﻭﻻﺕ ﺇﳖﺎﺀ‬
‫ﺣﻴﺎﺗﻪ ﺑﺎﻻﻧﺘﺤﺎﺭ‪.‬‬
‫‪٣‬ـ ﹸﺧ ﹸﻠ ﹺﻘﻴﺎ‪ :‬ﻳﻌﻤﻞ ﺍﻹﳌﺎﻡ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻋﲆ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ ﻟﺪ￯‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ؛ ﻷﻧﻪ ﻳﻮﻗﻦ ﺑﺄﻥ ﻣﺎ ﻳﻘﺪﻣﻪ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﺳﻴﺤﺎﺳﺐ ﻋﻠﻴﻪ ﰲ‬
‫ﻭﻣﻦ ﺛﻢ ﻳﻜﻮﻥ ﺣﺮﺹ ﺍﳌﺆﻣﻦ ﻋﲆ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺍﻷﻋﲈﻝ ﺍﻟﺼﺎﳊﺔ‬ ‫ﺍﻵﺧﺮﺓ‪ ،‬ﹺ‬
‫ﺍﻟﺘﻲ ﺳﻴﺠﺰ￯ ﻋﻠﻴﻬﺎ ﺃﻣﺎﻡ ﺍﻟﻠﻪ ﺗﻌﺎﱃ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﱹ ¾ ¿ ‪ Å Ä ÃÂ Á À‬ﱸ)‪.(١‬‬
‫ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﱹ‪ i h g f e d c b a‬ﱸ)‪.(٢‬‬

‫***‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٢٢٣:‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻵﻳﺔ‪.٢٧٢:‬‬
‫‪٨٧‬‬
 ‫‪C٢٠D‬‬
‫\’“÷‪]‚æt;ƒÖç’\;fpÂ^;9’\;ä⁄£\;k]Ë‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ﹺ‬ ‫ﹺ‬ ‫‪٩٦‬ـ ﹶﻭ ﹺﺣ ﹾﻔ ﹸﻆ ﹺﺩ ﹴ‬
‫ﻳﻦ ﹸﺛ ﱠﻢ ﹶﻧ ﹾﻔ ﹴ‬
‫ﺐ‬ ‫ﺲ ﹶﻣ ﹾﺎﻝ ﻧ ﹶﹶﺴ ﹾ‬
‫*** ﹶﻭﻣ ﹾﺜ ﹸﻠ ﹶﻬﺎ ﹶﻋ ﹾﻘ ﹲﻞ ﹶﻭﻋ ﹾﺮ ﹲﺽ ﹶﻗﺪﹾ ﹶﻭ ﹶﺟ ﹾ‬
‫ﺐ‬
‫ﲬﺴﺔ ﺃﻣﻮﺭ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﺴﻤﻰ‬ ‫ﹺ‬ ‫ﻟﻘﺪ ﹾﺃﻭﺟﺐ ﺍﻟﺸﺎﺭﻉ ﻋﲆ ﻛﻞ ﺇﻧﺴﺎﻥ ﺍﳌﺤﺎﻓﻈ ﹶﺔ ﻋﲆ‬
‫ﺖ‪ ،‬ﻭﺇﻧﲈ ﺳﻤﻴﺖ ﺑﺎﻟﻜﻠﻴﺎﺕ؛ ﻷﻧﻪ ﻳﺘﻔﺮﻉ ﻋﻠﻴﻬﺎ ﺃﺣﻜﺎﻡ‬ ‫ﺑﺎﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻗﻴﻞ ﹺﺳ ﱞ‬
‫ﻛﺜﲑﺓ؛ ﻭﻷﳖﺎ ﻭﺟﺒﺖ ﰲ ﻛﻞ ﻣ ﹼﻠﺔ‪.‬‬
‫ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺴﺖ ﻫﻲ‪ :‬ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﳌﺎﻝ‪ ،‬ﻭﺍﻟﻨﺴﺐ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻌﺮﺽ‪.‬‬
‫ﹰ‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﺪﻳﻦ‪ :‬ﺍﻟﺪﻳﻦ ﻫﻮ ﻣﺎ ﴍﻋﻪ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺤﻔﻈﻪ‬
‫ﺻﻴﺎﻧﺘﻪ ﻋﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﺍﳌﺤﺮﻣﺎﺕ‪ ،‬ﻛﺄﻥ ﻳﻔﻌﻞ ﺍﳌﺤﺮﻣﺎﺕ ﻏﲑ ﹴ‬
‫ﻣﺒﺎﻝ‬
‫ﺑﺤﺮﻣﺘﻬﺎ‪ ،‬ﻭﺍﻧﺘﻬﺎﻙ ﻭﺟﻮﺏ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻛﺄﻥ ﻳﱰﻙ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻏﲑ ﻣﺒﺎﻝ ﺑﻮﺟﻮﲠﺎ‪،‬‬
‫ﻭﳊﻔﻆ ﺍﻟﺪﻳﻦ ﴍﻉ ﺍﻟﻘﺘﺎﻝ‪.‬‬
‫ﺻﻐﲑﺍ‪ ،‬ﹰ‬
‫ﻋﺎﻗﻼ‪ ،‬ﺃﻭ ﻏﲑ‬ ‫ﹰ‬ ‫ﻛﺒﲑﺍ‪ ،‬ﺃﻭ‬ ‫ﺛﺎﻧ ﹰﻴﺎ‪ :‬ﺍﻟﻨﻔﺲ ﺃﻱ‪ :‬ﻧﻔﺲ ﺑﴩﻳﺔ ﹰ‬
‫ﺫﻛﺮﺍ‪ ،‬ﺃﻭ ﺃﻧﺜﻰ‪ ،‬ﹰ‬
‫ﻋﺎﻗﻞ‪ ،‬ﻭﳊﻔﻆ ﺍﻟﻨﻔﺲ ﴍﻉ ﺍﻟﻘﺼﺎﺹ‪.‬‬
‫ﺛﺎﻟ ﹰﺜﺎ‪ :‬ﺍﳌﺎﻝ‪ :‬ﻭﻫﻮ ﻛﻞ ﻣﺎ ﹼ‬
‫ﳛﻞ ﲤﻠﻜﻪ ﴍ ﹰﻋﺎ‪ ،‬ﻭﳊﻔﻈﻪ ﴍﻉ ﺣﺪ ﺍﻟﴪﻗﺔ‪.‬‬
‫ﺭﺍﺑ ﹰﻌﺎ‪ :‬ﺍﻟﻨﺴﺐ‪ :‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﻮﺍﻟﺪ ﻭﻭﻟﺪﻩ‪ ،‬ﻭﳊﻔﻈﻪ‬
‫ﴍﻉ ﺣﺪ ﺍﻟﺰﻧﺎ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﺍﻟﻌﻘﻞ‪ :‬ﻭﻫﻮ ﻣﻨﺎﻁ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﳊﻔﻈﻪ ﴍﻉ ﺣﺪ ﴍﺏ ﺍﳋﻤﺮ‪ ،‬ﻭﺍﻟﺪﻳﺔ‬
‫ﹰ‬
‫ﳌﻦ ﺃﺫﻫﺒﻪ ﺑﺠﻨﺎﻳﺔ‪.‬‬
‫ﺳﺎﺩﺳﺎ‪ :‬ﺍﻟﻌﺮﺽ‪ :‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻮﺿﻊ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﳊﻔﻈﻪ ﴍﻉ‬
‫ﹰ‬
‫ﺣﺪ ﺍﻟﻘﺬﻑ‪.‬‬
‫‪٨٨‬‬
 ‫‪C٢١D‬‬
‫\∏¬÷‪ÎÑÂÖï’]d;flÁÅ’\;flŸ;‹Ê‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬

‫ـﻦ ﹺﺩﻳﻨﹺﻨﹶـﺎ ﹸﻳ ﹾﻘﺘ ﹸﹶﻞ ﹸﻛ ﹾﻔ ﹰـﺮﺍ ﹶﻟ ﹾﻴ ﹶﺲ ﹶﺣﺪﹾ‬

‫ﻣ ﹾ‬
‫ﹺ‬ ‫***‬ ‫ﻭﺭ ﹰﺓ ﹶﺟ ﹶﺤــﺪﹾ‬ ‫ﴐ ﹶ‬
‫ﹺ‬
‫ــﻦ ﹶﳌ ﹾﻌ ﹸﻠــﻮ ﹴﻡ ﹶ ﹸ‬
‫‪٩٧‬ـ ﹶﻭ ﹶﻣ ﹾ‬
‫ﹶﺃ ﹾﻭ ﹾﺍﺳــ ﹶﺘ ﹶﺒ ﹶ‬
‫ﺎﺡ ﻛﹶﺎ ﹾﻟ ﱢﺰﻧﹶــﺎ ﹶﻓ ﹾﻠﺘ ﹾﹶﺴ ﹶ‬
‫ــﻤ ﹺﻊ‬ ‫***‬ ‫ـﻦ ﹶﻧ ﹶﻔــﻰ ﹸﳌ ﹺ ﹾﺠ ﹶﻤ ـ ﹴﻊ‬ ‫ـﻞ ﹶﻫـ ﹶ‬
‫ـﺬﺍ ﹶﻣـ ﹾ‬ ‫‪٩٨‬ـ ﹶﻭ ﹺﻣ ﹾﺜـ ﹸ‬
‫ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﴬﻭﺭﺓ ﻫﻮ‪ :‬ﻣﺎ ﻳﻌﻠﻤﻪ ﺧﻮﺍﺹ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻮﺍﻣﻬﻢ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻛﻮﺟﻮﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺣﺮﻣﺔ ﺍﻟﺰﻧﺎ‪.‬‬
‫ﺣﻜﻢ ﻣﻨﻜﺮ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﴬﻭﺭﺓ‪ :‬ﻛﺎﻓﺮ؛ ﻷﻥ ﺟﺤﺪﻩ ﻣﺴﺘﻠﺰﻡ ﻟﺘﻜﺬﻳﺐ‬
‫ﺍﻟﻨﺒﻲ ﷺ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﺧﺘﹸﻠﻒ ﻓﻴﻤﻦ ﺃﻧﻜﺮ ﺷﻴﺌﹰﺎ ﹸﺃﲨﻊ ﻋﻠﻴﻪ ﺇﲨﺎ ﹰﻋﺎ ﻗﻄﻌﻴﺎ‪ ،‬ﻓﻘﻴﻞ ﻳﻜﻔﺮ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﺃﻧﻪ‬
‫ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﴬﻭﺭﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺎﳌﻌﻮﻝ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﻀﻴﺔ‬
‫ﹰ‬ ‫ﻻ ﻳﻜﻔﺮ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻫﻮ ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﴬﻭﺭﺓ‪ ،‬ﻭﻟﻴﺲ ﺷﻴﺌﹰﺎ ﺁﺧﺮ‪.‬‬
‫ﻭﺍﻋﺘﻘﺎﺩ ﺇﺑﺎﺣﺔ ﳏﺮﻡ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﴬﻭﺭﺓ‪ ،‬ﻳﺸﻤﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﺼﻐﺎﺋﺮ‬
‫ﻛﺎﻟﻜﺬﺏ ﹰ‬
‫ﻣﺜﻼ‪ ،‬ﻭﻳﺸﻤﻞ ﻣﺎ ﻛﺎﻥ ﲢﺮﻳﻤﻪ ﻟﻌﻴﻨﻪ‪ ،‬ﻣﺜﻞ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﲢﺮﻳﻤﻪ ﻟﻌﺎﺭﺽ‪،‬‬
‫ﻛﺼﻮﻡ ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻓﺈﻥ ﲢﺮﻳﻤﻪ ﻟﻌﺎﺭﺽ‪ ،‬ﻭﻫﻮ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺿﻴﺎﻓﺔ ﺍﷲ ـ ﺗﻌﺎﱃ ـ‪،‬‬
‫ﻭﺧﺎﻟﻒ ﰲ ﺫﻟﻚ ﺍﻟﺒﻌﺾ‪.‬‬

‫***‬

‫‪٨٩‬‬
 ‫‪C٢٢D‬‬
‫\¸‪ÏŸ]Ÿ‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬
‫;\’‪Ž fi‬‬ ‫]‪Ć ÿ‬‬
‫˛‪˛ Õ‬‬
‫ـﴩ ﹺﻉ ﹶﻓﺎ ﹾﻋ ﹶﻠ ﹾﻢ ﻻ ﺑﹺ ﹸﺤ ﹾﻜ ﹺﻢ ﺍ ﹾﻟ ﹶﻌ ﹾﻘ ﹺﻞ‬
‫ﺑﹺﺎ ﹾﻟ ﹶ ﹾ‬ ‫***‬ ‫ــﺐ ﺇﹺ ﹶﻣــﺎ ﹴﻡ ﹶﻋــﺪﹾ ﹺﻝ‬
‫ــﺐ ﻧ ﹾﹶﺼ ﹸ‬ ‫ﻭﺍﺟ ﹸ‬‫‪٩٩‬ـ ﹶﻭ ﹺ‬

‫ــﺮ ﹺﻩ ﺍ ﹸﳌ ﹶﺒــﲔ‬ ‫ــﻦ ﹶﺃ ﹾﻣ ﹺ‬

‫ﹶــﺰ ﹾﻍ ﹶﻋ ﹾ‬ ‫ــﻼ ﺗ ﹺ‬
‫ﹶﻓ ﹶ‬ ‫***‬ ‫ـﺲ ﹸﺭ ﹾﻛﻨﹰــﺎ ﹸﻳ ﹾﻌ ﹶﺘ ﹶﻘــﺪﹾ ﹺﰲ ﺍﻟﺪﱢ ﻳـ ﹺ‬
‫ـﻦ‬ ‫‪١٠٠‬ـ ﹶﻓ ﹶﻠ ﹾﻴـ ﹶ‬
‫ﹶﻓﺎﻟﻠــ ﹸﻪ ﹶﻳﻜ ﹺﹾﻔﻴﻨﹶــﺎ ﹶﺃ ﹶﺫﺍ ﹸﻩ ﹶﻭ ﹾﺣــﺪﹶ ﹸﻩ‬ ‫***‬ ‫‪١٠١‬ـ ﺇﹺ ﱠﻻ ﺑﹺ ﹸﻜ ﹾﻔ ﹴ‬
‫ــﺮ ﹶﻓﺎ ﹾﻧﺒﹺ ﹶ‬
‫ــﺬ ﹼﻥ ﹶﻋ ﹾﻬــﺪﹶ ﻩ‬
‫ـﺲ ﹸﻳ ﹾﻌ ـﺰ ﹸﹶﻝ ﺇﹺ ﹾﻥ ﹸﺃ ﹺﺯﻳـ ﹶ‬
‫ـﻞ ﹶﻭ ﹾﺻ ﹸﻔ ﹸﻪ‬ ‫ﹶﻭ ﹶﻟ ﹾﻴـ ﹶ‬ ‫***‬ ‫ﴏ ﹸﻓــ ﹸﻪ‬
‫ــﺎﺡ ﹶ ﹾ‬
‫ــﺬﺍ ﻻ ﹸﻳ ﹶﺒ ﹸ‬ ‫‪١٠٢‬ـ ﺑﹺﻐ ﹾ ﹺ‬
‫ﹶــﲑ ﹶﻫ ﹶ‬
‫‪UÏŸÅŒŸ‬‬
‫ﹰ‬
‫ﺃﺻﻮﻻ ﻋﺎﻣﺔ‬ ‫ﻗﻀﻴﺔ ﺍﻹﻣﺎﻣﺔ )ﺍﳊﻜﻢ( ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﻭﺿﻊ ﺍﻹﺳﻼﻡ ﳍﺎ‬
‫ﻭﺗﺮﻙ ﻟﻠﻤﺴﻠﻤﲔ ﺗﻔﺎﺻﻴﻠﻬﺎ ﻭﺫﻟﻚ ﺃﻧﻪ ﺍﺷﱰﻁ ﻟﻠﺤﻜﻢ ﺑﻌﺪ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺘﻨﻔﻴﺬ ﴍﻉ‬
‫ﺍﷲ ﺃﻥ ﻳﻘﻮﻡ ﻋﲆ ﺛﻼﺛﺔ ﻣﺒﺎﺩﺉ‪ :‬ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﺸﻮﺭ￯ ﻭﺍﻟﻄﺎﻋﺔ ﻷﻭﱄ ﺍﻷﻣﺮ ﻓﻴﲈ ﺃﺣﺐ‬
‫ﺍﳌﺆﻣﻦ ﺃﻭ ﻛﺮﻩ ﺇﻻ ﺃﻥ ﻳﺆﻣﺮ ﺑﻤﻌﺼﻴﺔ ﻓﻼ ﺳﻤﻊ ﻭﻻ ﻃﺎﻋﺔ‪.‬‬
‫ﻳﴩ ﻋﲆ ﺷﺨﺺ ﺑﻌﻴﻨﻪ‪ ،‬ﺃﻭ ﻷﴎﺓ‬
‫ﻭﳌﺎ ﺍﻧﺘﻘﻞ ﺍﻟﺮﺳﻮﻝ ﷺ ﺇﱃ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﲆ ﱂ ﹾ‬
‫ﺑﻌﻴﻨﻬﺎ ﻟﺘﻮﱄ ﺍﳋﻼﻓﺔ ﻣﻦ ﺑﻌﺪﻩ ﳑﺎ ﻳﺪﻝ ﻋﲆ ﺃﻥ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻣﻮﻛﻮﻝ‬
‫ﻛﻔﺆﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ؛ ﻟﻴﺘﻮﱃ ﺃﻣﺮﻫﺎ ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﺒﻴﻌﺔ ﺍﻟﺘﻲ‬
‫ﺇﱃ ﺍﻷﻣﺔ ﲣﺘﺎﺭ ﻣﻦ ﺗﺮﺍﻩ ﹰ‬
‫ﻋﻬﺪ ﻭﻭﺻﻴﺔ ﺃﻭ‬‫ﲤﺖ ﻷﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﰲ ﺳﻘﻴﻔﺔ ﺑﻨﻲ ﺳﺎﻋﺪﺓ ﺑﻴﻌﺔ ﺣﺮﺓ ﻣﻦ ﻏﲑ ﹴ‬
‫ﻧﺺ ﻋﻠﻴﻪ‪.‬‬
‫ﹼ‬
‫ﻣﻌﻨﻰ ﺍﻹﻣﺎﻣﺔ‪ :‬ﻫﻲ ﺭﺋﺎﺳﺔ ﻋﺎﻣﺔ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪.‬‬

‫‪٩٠‬‬
‫ﻭﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺍﳌﺼﺎﻟﺢ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﻹﻳﲈﻥ ﲠﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ ﻛﲈ ﺗﺰﻋﻢ‬
‫ﺍﻟﺸﻴﻌﺔ‪.‬‬
‫ﺣﻜﻢ ﺗﻨﺼﻴﺐ ﺇﻣﺎﻡ ﻋﺪﻝ‪ :‬ﻭﺍﺟﺐ ﻋﲆ ﺍﻷﻣﺔ‪ ،‬ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻨﺺ ﻣﻦ ﺍﻟﻠﻪ‬
‫ـ ﺗﻌﺎﱃ ـ ‪ ،‬ﺃﻭ ﺭﺳﻮﻟﻪ ﻋﲆ ﺷﺨﺺ ﻣﻌﲔ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺍﻻﺳﺘﺨﻼﻑ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﺑﻖ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﺟﻮﺏ ﺑﺎﻟﴩﻉ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻛﲈ ﺯﻋﻤﺖ ﺍﳌﻌﺘﺰﻟﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﻧﺼﺐ ﺍﻹﻣﺎﻡ‪ :‬ﺃﻥ ﺍﻟﺸﺎﺭﻉ ﺃﻣﺮ ﺑﺈﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﺳﺪ‬
‫ﺍﻟﺜﻐﻮﺭ‪ ،‬ﻭﲡﻬﻴﺰ ﺍﳉﻴﻮﺵ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺈﻣﺎﻡ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﰲ ﺗﻨﺼﻴﺐ ﺍﻹﻣﺎﻡ‬
‫ﺭﻓﻊ ﴐﺭ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﴬﺭ ﻭﺍﺟﺐ ﴍ ﹰﻋﺎ‪.‬‬
‫ﻭﻻ ﻓﺮﻕ ﺑﲔ ﻭﺟﻮﺏ ﻧﺼﺐ ﺍﻹﻣﺎﻡ ﰲ ﺯﻣﻦ ﺍﻟﻔﺘﻨﺔ ﻭﻏﲑﻩ‪.‬‬
‫ﻭﻳﺄﰐ ﻫﻨﺎ ﺳﺆﺍﻝ‪ ،‬ﳌﺎﺫﺍ ﻳﺬﻛﺮ ﻋﻠﲈﺀ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻹﻣﺎﻣﺔ ﰲ ﻛﺘﺐ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻫﻲ‬
‫ﻟﻴﺴﺖ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﻳﲈﻥ؟‬
‫ﻏﺎﻟ ﹰﺒﺎ ﻳﺬﻛﺮ ﻋﻠﲈﺀ ﺍﻟﻜﻼﻡ ﺍﻹﻣﺎﻣﺔ ﰲ ﻛﺘﺒﻬﻢ؛ ﻟﺒﻴﺎﻥ ﺣﻜﻤﻬﺎ‪ ،‬ﻭﻟﻠﺮﺩ ﻋﲆ ﺃﻫﻞ‬
‫ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻛﺎﻟﺮﺍﻓﻀﺔ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﳌﺎ‬
‫ﺗﺮﺗﺐ ﻋﲆ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﻗﺪﺣﻬﻢ ﰲ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﻏﻠﻮﻫﻢ ﰲ ﺃﺋﻤﺘﻬﻢ‪.‬‬
‫‪U‹]Ÿ¸\;ºÂÖå‬‬
‫‪١‬ـ ﺍﻹﺳﻼﻡ‪ :‬ﻷﻥ ﺍﻟﻜﺎﻓﺮ ﻻ ﻳﺮﺍﻋﻲ ﻣﺼﺎﻟﺢ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪.‬‬
‫‪٢‬ـ ﺍﻟﺒﻠﻮﻍ‪ :‬ﻷﻥ ﺍﻟﺼﺒﻲ ﻻ ﻳﲇ ﻣﻦ ﺃﻣﺮ ﻧﻔﺴﻪ ﺷﻴﺌﺎ‪ ،‬ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ ﻻﻳﲇ ﻣﻦ‬
‫ﺃﻣﺮ ﻏﲑﻩ ﺷﻴﺌﺎ‪.‬‬
‫‪٣‬ـ ﺍﻟﻌﻘﻞ‪ :‬ﻷﻥ ﺍﳌﺠﻨﻮﻥ ﻛﺎﻟﺼﺒﻲ‪.‬‬

‫‪٩١‬‬
 ‫‪٤‬ـ ﺍﳊﺮﻳﺔ‪ :‬ﻷﻥ ﺍﻟﺮﻗﻴﻖ ﻣﺸﻐﻮﻝ ﺑﺄﻣﺮ ﺳﻴﺪﻩ؛ ﻭﻷﻧﻪ ﻣﺴﺘﺤﻘﺮ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪٥‬ـ ﻋﺪﻡ ﺍﻟﻔﺴﻖ‪ :‬ﻷﻥ ﺍﻟﻔﺎﺳﻖ ﻻ ﻳﻮﺛﻖ ﺑﻪ ﰲ ﺃﻣﺮﻩ ﻭﳖﻴﻪ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻛﻮﻧﻪ ﹰ‬
‫ﻋﺪﻻ‪ ،‬ﻭﻟﻮ‬
‫ﰲ ﺍﻟﻈﺎﻫﺮ ﻓﻘﻂ‪.‬‬
‫ﻭﳚﺐ ﻋﲆ ﺍﻷﻣﺔ ﻃﺎﻋﺔ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻟﻜﻦ ﰲ ﺣﺪﻭﺩ ﺍﻟﴩﻉ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﺮ ﺑﻤﺤﺮﻡ‪ ،‬ﺃﻭ‬
‫ﻣﻜﺮﻭﻩ ﻻ ﲡﺐ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻣﺮ ﺑﻤﺒﺎﺡ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻓﺘﺠﺐ‬
‫ﻃﺎﻋﺘﻪ‪.‬‬
‫ﻣﺎ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﺧﻠﻌﻪ؟ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﺧﻠﻌﻪ ﻛﻔﺮﻩ‪ ،‬ﺃﻭ ﺃﻣﺮﻩ ﺑﻜﻔﺮ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻮﺟﺪ‬
‫ﻣﻨﻪ ﻣﺎ ﻳﻮﺟﺐ ﺍﺧﺘﻼﻝ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫***‬

‫‪٩٢‬‬
 ‫‪C٢٣D‬‬
‫\¯‪Ö“fi∏\;fl¡;È‚fi’\Â;ÃÂÖ¬∏]d;ÖŸ‬‬
‫]‪U ;€̌Ω‬‬ ‫‪fl ÿ]z‬‬
‫;\’‪Ž z˛fi‬‬ ‫˛‪˛ Õ‬‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻑﻭ ﹺ‬ ‫ﹴ‬
‫ﻴﻤـــ ﹾﻪ‬ ‫ﹶﻭﻏ ﹾﻴ ﹶﺒـــ ﹰﺔ‪ ،‬ﹶﻭ ﹶﺧ ﹾﺼ ﹶﻠـــ ﹰﺔ ﹶﺫﻣ ﹶ‬ ‫***‬ ‫ﻴﻤـ ﹾﻪ‬‫ﺍﺟﺘﻨﹶـﺐ ﻧﹶﻤ ﹶ‬ ‫‪١٠٣‬ـ ﹶﻭ ﹾﺃ ﹸﻣ ﹾـﺮ ﺑﹺ ﹸﻌ ﹾـﺮ ﹶ ﹾ‬
‫ﺍﺀ ﻭﺍ ﹾﻟﺠـﺪﹶ ﹾﻝ ﹶﻓﺎﻋﺘ ﹺﹶﻤ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﺍﳊ ﹶﺴ ﹺﺪ‬ ‫ﺐ‪ ،‬ﻭﺍ ﹾﻟﻜﹺ ﹺﱪ‪ ،‬ﻭﺩ ﹺ‬
‫ـﺪ‬ ‫ﹾ‬ ‫ﹶﻭﻛﹶﺎ ﹾﳌ ﹶـﺮ ﹶ ﹶ‬ ‫***‬ ‫ﺍﺀ ﹶ‬ ‫‪١٠٤‬ـ ﻛﹶﺎ ﹾﻟ ﹸﻌ ﹾﺠ ﹺ ﹶ ﹾ ﹶ ﹶ‬
‫ـﻖ‬ ‫ﻴـﻒ ﹺﺣ ﹾﻠـ ﹴﻢ ﺗﹶﺎﺑﹺ ﹰﻌـﺎ ﻟﹺ ﹾﻠ ﹶﺤ ﱢ‬ ‫ﹶﺣﻠﹺ ﹶ‬ ‫***‬ ‫ـﻖ‬ ‫ـﺎﺭ ﺍ ﹾﻟﺨﹶ ﹾﻠ ﹺ‬ ‫ﻭﻛﹸـﻦ ﻛﹶـﲈ ﻛ ﹶ ﹺ‬
‫ﹶﺎﻥ ﺧ ﹶﻴ ﹸ‬ ‫‪١٠٥‬ـ ﹶ ﹾ ﹶ‬
‫ﹺ‬
‫ـﻒ‬ ‫ـﻦ ﹶﺧ ﹶﻠ ﹾ‬ ‫ﴍ ﹺﰲ ﺍ ﹾﺑﺘـﺪﹶ ﺍ ﹺﻉ ﹶﻣ ﹾ‬‫ﹶﻭﻛ ﱡﹸﻞ ﹶ ﹴ‬ ‫***‬ ‫ﻒ‬ ‫ـﲑ ﹺﰲ ﺍ ﱢﺗ ﹶﺒﺎ ﹺﻉ ﹶﻣ ﹾﻦ ﹶﺳـ ﹶﻠ ﹾ‬ ‫‪١٠٦‬ـ ﹶﻓـﻜ ﱡﹸﻞ ﹶﺧ ﹾ ﹴ‬
‫ﹺ‬
‫ـﻞ ﹶﻭ ﹶﺩ ﹾﻉ ﹶﻣـﺎ ﹶﱂ ﹾ ﹸﻳ ﹶﺒ ﹾﺢ‬ ‫ﹶﻓ ﹶـﲈ ﹸﺃﺑﹺ ﹶ‬
‫ﻴـﺢ ﺍ ﹾﻓ ﹶﻌ ﹾ‬ ‫***‬ ‫ـﺢ‬‫ـﻲ ﹶﻗـﺪﹾ ﹶﺭ ﹶﺟ ﹾ‬ ‫‪١٠٧‬ـ ﹶﻭﻛ ﱡﹸﻞ ﹶﻫـﺪﹾ ﹴﻱ ﻟ ﹾﻠﻨﱠﺒﹺ ﱢ‬
‫ﹺ‬ ‫ﹶﻭ ﹶﺟﺎﻧﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ــﻦ ﹶﺧ ﹶﻠ ﹶﻔــﺎ‬ ‫ــﺐ ﺍ ﹾﻟﺒﹺﺪﹾ ﹶﻋــ ﹶﺔ ﳑ ﱠ ﹾ‬ ‫***‬ ‫ــﻦ ﹶﺳــ ﹶﻠ ﹶﻔﺎ‬ ‫ــﺢ ﳑ ﱠ ﹾ‬ ‫ﺍﻟﺼﺎﻟ ﹶ‬ ‫‪١٠٨‬ـ ﹶﻓﺘﹶﺎﺑﹺــ ﹺﻊ ﱠ‬
‫ﺍﳌﻌﺮﻭﻑ ﻫﻮ‪ :‬ﻣﺎ ﻋﺮﻑ ﺍﻟﴩﻉ ﺧﲑﻩ‪ ،‬ﻭﻃﻠﺒﻪ ﻋﲆ ﺳﺒﻴﻞ ﺍﻟﻨﺪﺏ‪ ،‬ﺃﻭ ﺍﻟﻮﺟﻮﺏ‪.‬‬
‫ﻭﺍﳌﻨﻜﺮ ﻫﻮ‪ :‬ﻣﺎ ﺃﻧﻜﺮﻩ ﺍﻟﴩﻉ‪ ،‬ﻭﳖﻰ ﻋﻦ ﻓﻌﻠﻪ ﻋﲆ ﺳﺒﻴﻞ ﺍﻟﻜﺮﺍﻫﺔ‪ ،‬ﺃﻭ ﺍﻟﺘﺤﺮﻳﻢ‪.‬‬
‫ﺩﻟﻴﻞ ﻭﺟﻮﲠﲈ‪ :‬ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪g f‬‬
‫‪ qp o n m l k j i h‬ﱸ)‪ ، (١‬ﻭﰲ ﺍﳊﺪﻳﺚ ﻗﺎﻝ‬
‫ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ‪ ،‬ﻓﺈﻥ ﱂ‬
‫ﹰ‬ ‫ﺍﻟﻨﺒﻲ ﷺ‪» :‬ﻣﻦ ﺭﺃ￯ ﻣﻨﻜﻢ‬
‫ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﻳﲈﻥ«)‪ ،(٢‬ﻭ ﹸﻳﺆﺧﺬ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﻣﺮﺍﺗﺐ‬
‫ﺍﻹﻧﻜﺎﺭ ﺛﻼﺛﺔ‪ :‬ﺃﻓﻀﻠﻬﺎ ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻴﺪ‪ ،‬ﻳﻠﻴﻬﺎ ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﺃﻗﻠﻬﺎ ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻘﻠﺐ‬
‫ﺃﻱ‪ :‬ﺍﻹﻧﻜﺎﺭ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﲨﺎﻉ‪ :‬ﻓﻸﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﻭﺑﻌﺪﻩ‪ ،‬ﻛﺎﻧﻮﺍ‬
‫ﻳﺘﻮﺍﺻﻮﻥ ﺑﻪ‪ ،‬ﻭﻳﻮﺑﺨﻮﻥ ﺗﺎﺭﻛﻪ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ .‬ﺍﻵﻳﺔ‪.١٠٤:‬‬
‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬
‫‪٩٣‬‬
 ‫‪UÖ“fi⁄’\;fl¡;È‚fi’\Â;ÃÂÖ¬⁄’]d;ÖŸ¯\;ºÂÖå‬‬
‫‪١‬ـ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺋﻢ ﻋﲆ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻋﺎ ﹰﳌﺎ ﺑﲈ ﻳﺄﻣﺮ‬
‫ﻭﻳﻨﻬﻰ‪.‬‬
‫‪٢‬ـ ﺃﻥ ﻳﺄﻣﻦ ﺃﻥ ﻻ ﻳﺆ ﹼﺩﻱ ﺇﻧﻜﺎﺭﻩ ﺇﱃ ﻣﻨﻜﺮ ﺃﻛﱪ ﻣﻨﻪ‪ ،‬ﻛﺄﻥ ﻳﻨﻬﻰ ﻋﻦ ﴍﺏ‬
‫ﺍﳋﻤﺮ‪ ،‬ﻓﻴﺆﺩﻱ ﳖﻴﻪ ﺇﱃ ﺍﻟﻘﺘﻞ ﻣﺜﻼﹰ‪.‬‬
‫‪٣‬ـ ﺃﻥ ﻳﻐﻠﺐ ﻋﲆ ﺍﻟﻈﻦ ﺃﻥ ﺃﻣﺮﻩ ﺑﺎﳌﻌﺮﻭﻑ ﻭﳖﻴﻪ ﻋﻦ ﺍﳌﻨﻜﺮ ﻣﺆﺛﺮ‪.‬‬
‫ﻭﻳﻨﺪﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻨﺪﻭﺏ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻜﺮﻭﻩ‪ ،‬ﺃﻣﺎ ﺍﻷﻣﺮ ﺑﺎﻟﻮﺍﺟﺐ ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬
‫ﺍﳊﺮﺍﻡ‪ ،‬ﻓﻬﻮ ﻭﺍﺟﺐ ﻭﺟﻮ ﹰﺑﺎ ﻛﻔﺎﺋﻴﺎ‪ ،‬ﻭﺍﻟﺒﻌﺾ ﻗﺎﻝ ﻋﻴﻨﻴﺎ‪ ،‬ﻭﳚﺐ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻓﻮﺭ‬
‫ﻭﻗﻮﻉ ﺍﳌﺨﺎﻟﻔﺔ ﻭﺑﻤﻨﺎﺳﺒﺘﻬﺎ‪.‬‬
‫\’‪U◊\ÇÖ’\;fl¡;È÷}i’\Â;◊]ï’]d;È÷ui‬‬
‫ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﳚﺐ ﺃﻥ ﻳﺘﺨﲆ ﻋﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻤﻴﻤ ﹸﺔ‪ ،‬ﻭﺍﻟﻐﻴﺒ ﹸﺔ‪ ،‬ﻭﺍﻟ ﹸﻌ ﹾﺠ ﹸ‬
‫ﺐ‪،‬‬
‫ﺮﺍﺀ‪.‬‬‫ﹺ‬ ‫ﱪ‪ ،‬ﹶ‬ ‫ﹺ‬
‫ﻭﺍﳊ ﹶﺴﺪﹸ ‪ ،‬ﻭﺍﳌ ﹸ‬ ‫ﻭﺍﻟﻜ ﹾ ﹸ‬
‫ﹰ‬
‫ﺃﻭﻻ‪ :‬ﺍﻟﻨﻤﻴﻤﺔ‪ :‬ﻫﻲ ﻧﻘﻞ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ‪ ،‬ﻋﲆ ﻭﺟﻪ ﺍﻹﻓﺴﺎﺩ‬
‫ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻫﻲ ﺇﻓﺸﺎﺀ ﺍﻟﴪ‪ ،‬ﻭﻫﺘﻚ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻣﻦ ﹸﲪﹺﻠﺖ ﺇﻟﻴﻪ ﻧﻤﻴﻤﺔ‪ ،‬ﻟﺰﻣﻪ‬
‫ﺳﺘﺔ ﺃﻣﻮﺭ‪ :‬ﺃﻥ ﻻ ﻳﺼﺪﻕ ﺍﻟﻨﲈﻡ‪ ،‬ﻭﺃﻥ ﻳﻨﻬﺎﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﻳﺒﻐﻀﻪ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻈﻦ‬
‫ﺑﺎﳌﻨﻘﻮﻝ ﻋﻨﻪ ﺍﻟﺴﻮﺀ‪ ،‬ﻭﺃﻥ ﻻ ﳛﻤﻠﻪ ﻣﺎ ﹸﺣﻜﹺﻲ ﻟﻪ ﻋﲆ ﺍﻟﺘﺠﺴﺲ‪ ،‬ﻭﺃﻥ ﻻ ﳛﻜﻲ‬
‫ﺍﻟﻨﻤﻴﻤﺔ ﻋﻨﻪ‪ ،‬ﻛﺄﻥ ﻳﻘﻮﻝ ﻓﻼﻥ ﺣﻜﻰ ﱄ ﻛﺬﺍ‪.‬‬

‫‪٩٤‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺣﺮﻡ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻨﻤﻴﻤﺔ؛ ﳌﺎ ﻳﱰﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪» :‬ﻻ‬
‫ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﱠﻧﲈﻡ«)‪. (١‬‬
‫ﻭﻗﺪ ﺃﺟﺎﺯ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻨﻤﻴﻤﺔ ﺇﺫﺍ ﺩﻋﺖ ﺇﻟﻴﻬﺎ ﺍﳊﺎﺟﺔ ﻭﺍﳌﺼﻠﺤﺔ‪ ،‬ﻛﲈ ﺇﺫﺍ ﻋﻠﻤﺖ‬
‫ﺷﺨﺼﺎ ﻳﺮﻳﺪ ﺍﻟﺒﻄﺶ ﺑﺂﺧﺮ‪ ،‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺇﺧﺒﺎﺭ ﺍﻵﺧﺮ ﻟﻴﺄﺧﺬ ﹺﺣ ﹾﺬ ﹶﺭﻩ‪.‬‬
‫ﹰ‬
‫ﺛﺎﻧ ﹰﻴﺎ‪ :‬ﺍﻟﻐﻴﺒﺔ‪ :‬ﻭﻫﻲ ﺫﻛﺮﻙ ﺃﺧﺎﻙ ﺑﲈ ﻳﻜﺮﻩ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺣﺘﻰ ﺑﺤﻀﻮﺭﻩ‪ ،‬ﻭﰲ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻧﻪ ﷺ ﹸﺳﺌﹺ ﹶﻞ »ﺃﺭﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﰲ ﺃﺧﻲ ﻣﺎ ﺫﻛﺮﺕ؟ ﻗﺎﻝ ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻓﻘﺪ‬
‫ﺍﻏﺘﺒﺘﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻓﻘﺪ ﹶ ﹶﲠﺘﱠﻪ«)‪.(٢‬‬
‫ﻭﺍﻟﻐﻴﺒﺔ‪ :‬ﻗﺪ ﺗﻜﻮﻥ ﺑﺎﻟﻜﻼﻡ‪ ،‬ﻛﲈ ﻫﻮ ﻇﺎﻫﺮ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺑﻐﲑﻩ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ‬
‫ﺑﺈﺷﺎﺭﺓ‪ ،‬ﺃﻭ ﺑﺘﻘﻠﻴﺪ‪ ،‬ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ‪ ،‬ﻭﻛﲈ ﲢﺮﻡ ﺍﻟﻐﻴﺒﺔ ﻋﲆ ﺍﳌﻐﺘﺎﺏ‪ ،‬ﻛﺬﻟﻚ ﳛﺮﻡ ﻋﲆ‬
‫ﺍﻟﻌﺒﺪ ﺳﲈﻋﻬﺎ‪ ،‬ﻭﳚﺐ ﻋﲆ ﺍﻟﺴﺎﻣﻊ ﺃﻥ ﻳﻨﻬﻰ ﺍﳌﻐﺘﺎﺏ‪.‬‬
‫ﻭﺍﻟﻐﻴﺒﺔ ﺗﺒﺎﺡ ﰲ ﺃﺣﻮﺍﻝ‪ :‬ﻟﻠﻤﺼﻠﺤﺔ ﻣﺜﻞ ﺍﻟﺘﻈﻠﻢ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﲆ ﺗﻐﻴﲑ ﺍﳌﻨﻜﺮ‪،‬‬
‫ﻣﺜﻼ‪ ،‬ﻛﺎﻷﻋﻤﻰ ﻭﺍﻷﺻﻢ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻻ ﹸﻳ ﹾﻌﺮﻑ ﺇﻻ ﲠﺬﺍ ﺍﻻﺳﻢ ﹰ‬
‫ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﻣﻦ ﻭﻗﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﻋﻔﻮﻩ‪،‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﻓﻴﻜﻔﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ﺍﻟﻌﺎﱂ ﹸ ﺑﹺ ﹺﻌ ﹾﻠ ﹺﻤ ﹺﻪ‪ ،‬ﺃﻭ ﺍﻟﻌﺎﺑﺪ‬
‫ﹺ‬ ‫ﺛﺎﻟ ﹰﺜﺎ‪ :‬ﺍﻟ ﹸﻌ ﹾﺠﺐ‪ :‬ﻭﻫﻮ ﺍﺳﺘﻌﻈﺎﻡ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻛﺄﻥ ﹸﻳ ﹾﻌ ﹶﺠﺐ‬
‫ﺑﻌﺒﺎﺩﺗﻪ‪.‬‬
‫ﻭﻫﻮ ﺣﺮﺍﻡ‪ ،‬ﻭﳑﺎ ﻳﻌﲔ ﺍﻹﻧﺴﺎﻥ ﻋﲆ ﺩﻓﻌﻪ‪ ،‬ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﻔﺴﺪ ﺍﻟﻌﻤﻞ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬

‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬
‫‪٩٥‬‬
‫ﱪ‪ :‬ﻭﻫﻮ ﹶﺑ ﹶﻄ ﹸﺮ ﺍﳊﻖ ﻭ ﹶﻏ ﹾﻤ ﹸﻂ ﺍﻟﻨﺎﺱ ﻛﲈ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﹺ‬
‫ﺭﺍﺑ ﹰﻌﺎ‪ :‬ﺍﻟﻜ ﹾ ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﺛﻮﺑﻪ ﺣﺴﻨﹰﺎ ﻭﻧﻌﻠﻪ ﻧﻈﻴ ﹰﻔﺎ ﻓﻬﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﻜﱪ ﰲ ﳾﺀ‪ ،‬ﻭﻣﻦ ﺃﺩﻟﺔ ﲢﺮﻳﻤﻪ‬
‫ﻗﻮﻟﻪ ﷺ‪» :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﹶﻣ ﹾﻦ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﻛﱪ«)‪.(١‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﺍﳊﺴﺪ‪ :‬ﻭﻫﻮ ﲤﻨﻲ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ﻋﻦ ﺍﻟﻐﲑ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﲤﻨﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ‬
‫ﹰ‬
‫ﻣﺜﻠﻬﺎ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺑﻪ ﻓﻬﻮ ﻏﺒﻄﺔ‪.‬‬
‫ﻭﺩﻟﻴﻞ ﲢﺮﻳﻤﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪L K J‬‬
‫‪ N M‬ﱸ)‪ ،(٢‬ﻭﰲ ﺍﳊﺪﻳﺚ‪» :‬ﺇﻳﺎﻛﻢ ﻭﺍﳊﺴﺪ ﻓﺈﻥ ﺍﳊﺴﺪ ﻳﺄﻛﻞ ﺍﳊﺴﻨﺎﺕ ﻛﲈ‬
‫ﺗﺄﻛﻞ ﺍﻟﻨﺎﺭ ﺍﳊﻄﺐ«)‪.(٣‬‬
‫ﺩﻭﺍﺀ ﺍﳊﺴﺪ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻮﻋﻴﺪ ﺍﳌﱰﺗﺐ ﻋﻠﻴﻪ‪.‬‬
‫ﻣﺬﻣﻮﻣﺎ‪ ،‬ﺇﺫﺍ‬
‫ﹰ‬ ‫ﺳﺎﺩﺳﺎ‪ :‬ﺍﳌﺮﺍﺀ‪ :‬ﻫﻮ ﻣﻨﺎﺯﻋﺔ ﺍﻟﻐﲑ ﻓﻴﲈ ﻳﺪﻋﻲ ﺻﻮﺍﺑﻪ‪ ،‬ﻭﳏﻞ ﻛﻮﻧﻪ‬
‫ﹰ‬
‫ﻛﺎﻥ ﻟﺘﺤﻘﲑ ﻏﲑﻙ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﻣﺰﻳﺘﻚ ﻋﻠﻴﻪ‪ ،‬ﻛﲈ ﻳﻘﻮﻝ ﷺ‪) :‬ﻗﺪ ﻳﻜﻮﻥ ﺃﺣﺪﻛﻢ ﹶﺃ ﹾﹶﳊ ﹸﻦ‬
‫ﺑﺤ ﱠﺠﺘﻪ ﻣﻦ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺄﻗﴤ ﻟﻪ‪ ،‬ﻓﻤﻦ ﻗﻀﻴﺖ ﻟﻪ ﺑﴚﺀ‪ ،‬ﻓﺈﻧﲈ ﻗﻀﻴﺖ ﻟﻪ ﺑﻘﻄﻌﺔ ﻣﻦ‬
‫ﹸ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻠﻴﺄﺧﺬﻫﺎ‪ ،‬ﺃﻭ ﻓﻠﻴﺪﻋﻬﺎ()‪.(٤‬‬
‫\’‪U◊]ï’]d;È÷ui‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺤﻠﻴﺔ ﺑﻌﺪ ﺍﻟﺘﺨﻠﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﲣﲆ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺃﺩﺭﺍﻧﻪ‪ ،‬ﻓﻌﻠﻴﻪ ﺑﻌﺪ‬
‫ﺫﻟﻚ ﺃﻥ ﻳﺴﺘﺰﻳﺪ ﻣﻦ ﺍﳋﲑﺍﺕ‪ ،‬ﻭﻳﺘﺄﺳﻰ ﺑﺨﲑ ﺍﳋﻠﻖ ﺃﲨﻌﲔ ﻭﺑﻤﻦ ﺗﺒﻌﻪ ﺇﱃ ﻳﻮﻡ‬
‫ﺍﻟﺪﻳﻦ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ‪ .‬ﺍﻵﻳﺔ‪.٥ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺴﻨﺪ ﺿﻌﻴﻒ‪.‬‬
‫)‪ (٤‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫‪٩٦‬‬
 ‫|]≤‪ÏŸÊæfi∏\;Ï‬‬
‫‪U‬‬ ‫]‪;€̌Ω‬‬ ‫]‪Ć ÿ‬‬
‫;\’‪Ž fi‬‬ ‫˛‪˛ Õ‬‬
‫ﹺ‬
‫ﺍﳋــﻼﺹ‬ ‫ﹺ‬
‫ﺍﻟﺮﻳــﺎﺀ ﺛــﻢ ﰲ‬ ‫ــﻦ‬ ‫ﹺ‬ ‫ﹺ‬ ‫‪١٠٩‬ـ ﻫﺬﺍ ﻭﺃﺭﺟﻮ ﺍﻟﻠﻪ ﰲ‬
‫ﻣ ﹶ‬ ‫***‬ ‫ﺍﻹﺧﻼﺹ‬
‫ﹺ‬ ‫ـﻦ ﹶﻳ ﹺﻤـ ﹾ‬ ‫ـﴘ ﹶ‬‫‪١١٠‬ـ ﹺﻣــﻦ ﺍﻟﺮﺟﻴ ﹺﻢ ﺛــﻢ ﹶﻧ ﹾﻔـ ﹺ‬
‫ـﻞ ﳍــﺆﻻﺀ ﻗــﺪ ﹶﻏـ ﹶ‬
‫ـﻮ￯‬ ‫ﻓﻤـ ﹾ‬ ‫***‬ ‫ﻭﺍﳍ ﹶﻮ￯‬ ‫ﹶ‬
‫ﻋﻨــﺪ ﺍﻟﺴــﺆﺍﻝ ﻣﻄﻠ ﹰﻘــﺎ ﹸﺣ ﱠﺠﺘﻨــﺎ‬ ‫***‬ ‫‪١١١‬ـ ﻫــﺬﺍ ﻭﺃﺭﺟــﻮ ﺍﻟﻠ ـ ﹶﻪ ﺃﻥ ﻳﻤﻨﺤﻨــﺎ‬
‫ﹺ‬
‫ــﻢ‬
‫ﻧﺒــﻲ ﺩﺃ ﹸﺑــ ﹸﻪ ﺍﳌﺮﺍﺣ ﹾ‬
‫ﱟ‬ ‫ﻋــﲆ‬ ‫***‬ ‫ـﻢ‬ ‫‪١١٢‬ـ ﺛــﻢ ﱠ‬
‫ﺍﻟﺼــﻼ ﹸﺓ ﻭﺍﻟﺴــﻼ ﹸﻡ ﺍﻟﺪﺍﺋـ ﹾ‬
‫ــﻦ ﹸﺃ ﱠﻣﺘﹺــﻪ‬ ‫ﹺ‬
‫ﻭﺗﺎﺑــﻊ ﻟﻨﻬﺠــﻪ ﻣ ﹾ‬ ‫***‬ ‫ﳏﻤــﺪ ﻭﺻﺤﺒﹺــﻪ ﻭﻋﱰﺗﹺــﻪ‬ ‫ﹴ‬ ‫‪١١٣‬ـ‬
‫ﺍﻟﺮﺟﺎﺀ ﻫﻮ‪ :‬ﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﺑﻤﺮﻏﻮﺏ ﻓﻴﻪ‪ ،‬ﻣﻊ ﺍﻷﺧﺬ ﰲ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ‬
‫ﺣﻴﺎﺀ ﻣﻦ ﻳﻄﻤﻊ ﰲ ﺟﻨﺘﻲ ﺑﻐﲑ ﻋﻤﻞ‪،‬‬
‫ﹶ‬ ‫ﻃﻤﻊ ﻣﺬﻣﻮﻡ ﻭﰱ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﳼ‪» :‬ﻣﺎ ﱠ‬
‫ﺃﻗﻞ‬
‫ﻛﻴﻒ ﺃﺟﻮﺩ ﺑﺮﲪﺘﻲ ﻋﲆ ﻣﻦ ﹺ‬
‫ﺑﺨ ﹶﻞ ﺑﻄﺎﻋﺘﻲ«)‪.(١‬‬ ‫ﹶ‬
‫ﻭﺍﻹﺧﻼﺹ‪ :‬ﻗﺼﺪﹸ ﺍﻟﻠﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺣﺪﻩ‪ ،‬ﻭﻫﻮ ﺳﺒﺐ ﺍﳋﻼﺹ ﻣﻦ ﺃﻫﻮﺍﻝ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻫﻮ ﻭﺍﺟﺐ ﻋﻴﻨﻲ ﻋﲆ ﻛﻞ ﻣﻜﻠﻒ ﰲ ﲨﻴﻊ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪h‬‬
‫‪ o n m l k j i‬ﱸ)‪. (٢‬‬
‫ﺧﺎﻟﺼﺎ‪ ،‬ﻭﻣﺎ ﺍﺑﺘﻐﻲ ﺑﻪ‬
‫ﹰ‬ ‫ﻭﻗﺎﻝ ﷺ‪» :‬ﺇﻥ ﺍﻟﻠﻪ ﻻ ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﻌﻤﻞ ﺇﻻ ﻣﺎ ﻛﺎﻥ‬
‫ﻭﺟﻬﻪ«)‪.(٣‬‬
‫)‪ (١‬ﺍﳋﱪ ﺍﳌﺬﻛﻮﺭ ﱂ ﻳﺮﺩ ﰱ ﳾﺀ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﻭﻟﻜﻨﻪ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺳﲑ ﻛﺘﻔﺴﲑ )ﺍﻟﻜﺸﻒ ﻭﺍﻟﺒﻴﺎﻥ‬
‫ﻟﻠﺜﻌﻠﺒﻲ( ﻭﺗﻔﺴﲑ )ﺍﻟﺒﺤﺮ ﺍﳌﺤﻴﻂ( ﻷﰊ ﺣﻴﺎﻥ ﺍﻷﻧﺪﻟﴘ ﻭ)ﺍﻟﻜﺸﺎﻑ( ﻟﻠﺰﳐﴩﻱ ﺑﺼﻴﻐﺔ‪» :‬ﻭﺭﻭﻱ ﺃﻥ ﺍﷲ‬
‫ﻛﺬﺍ‪ «...‬ﻭﺫﻛﺮ ﺍﳋﱪ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﺍﻧﻈﺮ ﻛﺘﺐ ﺍﻟﺘﻔﺎﺳﲑ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﻋﺰ ﻭﺟﻞ ﺃﻭﺣﻲ ﺇﱃ ﻣﻮﺳﻰ‬
‫ﺁﻳﺔ ‪.١٣٦‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﺍﻵﻳﺔ‪.٥ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﺍﻟﻄﱪﺍﲏ ﰲ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ‪.‬‬
‫‪٩٧‬‬
 ‫ﻭﺍﻟﺮﻳﺎﺀ‪ :‬ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﻘﺮﺑﺔ ﻟﲑﺍﻩ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺍﻟﺘﺴﻤﻴﻊ‪ :‬ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﻌﻤﻞ ﻭﺣﺪﻩ‪ ،‬ﺛﻢ ﳜﱪ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻷﺟﻞ ﺗﻌﻈﻴﻤﻬﻢ ﻟﻪ‪ ،‬ﺃﻭ‬
‫ﳉﻠﺐ ﺧﲑ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﺴﻤﻴﻊ ﹸﳏﺒﻂ ﻟﻠﺜﻮﺍﺏ ﻣﻊ ﺻﺤﺔ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﰱ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﳼ‪» :‬ﺃﻧﺎ ﺃﻏﻨﻰ ﺍﻟﴩﻛﺎﺀ ﻋﻦ ﺍﻟﴩﻙ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﹰ‬
‫ﻋﻤﻼ ﺃﴍﻙ‬
‫ﻓﻴﻪ ﻏﲑﻱ‪ ،‬ﺗﺮﻛﺘﻪ ﻭﴍﻛﻪ«)‪.(١‬‬
‫ﻭﺍﻟﺮﺟﻴﻢ‪ :‬ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﺮﺟﻮﻡ‪ ،‬ﺃﻱ ﺍﳌﻄﺮﻭﺩ ﻣﻦ ﺭﲪﺔ ﺍﻟﻠﻪ‪ ،‬ﺃﻭ ﺍﻟﺮﺍﺟﻢ ﻟﻠﻨﺎﺱ‬
‫ﺑﻮﺳﻮﺳﺘﻪ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ :‬ﺇﺑﻠﻴﺲ ﻭﺃﻋﻮﺍﻧﻪ‪.‬‬
‫ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺄﻣﺮ ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻭﻻ ﺗﺄﻣﺮ ﺑﺎﳋﲑ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﻔﺲ‪ :‬ﱠ‬
‫ﻭﺍﳍﻮ￯ ﻫﻮ‪ :‬ﻣﻴﻞ ﺍﻟﻨﻔﺲ ﺇﱃ ﻣﺮﻏﻮﲠﺎ‪ ،‬ﻭﻳﺴﺘﻌﻤﻞ ﻏﺎﻟ ﹰﺒﺎ ﰲ ﻣﻴﻞ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﳊﻖ‬
‫ﻧﺤﻮ‪ :‬ﱹ ‪ Õ Ô Ó‬ﱸ)‪ (٢‬ﻭﻗﺪ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﳌﻴﻞ ﻟﻠﺤﻖ‪ ،‬ﻛﻘﻮﻝ ﻋﺎﺋﺸﺔ ﺭﴈ ﺍﷲ‬
‫ﻋﻨﻬﺎ ﻟﻠﻨﺒﻲ ﷺ‪» :‬ﻻ ﺃﺭ￯ ﺭﺑﻚ ﺇﻻ ﹸﻳ ﹶﺴﺎﺭﻉ ﰲ ﻫﻮﺍﻙ«)‪.(٣‬‬
‫ﻭﻗﻮﻟﻪ‪) :‬ﻋﻨﺪ ﺍﻟﺴﺆﺍﻝ ﻣﻄﻠ ﹰﻘﺎ( ﺃﻱ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﰲ ﺍﻟﻘﱪ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺛﻢ ﺧﺘﻢ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺪﺍﺋﻤﲔ ﻋﲆ ﻧﺒﻲ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﻋﲆ ﺻﺤﺒﻪ‪ ،‬ﻭﻋﱰﺗﻪ ﺃﻱ‬
‫ﺃﻫﻞ ﺑﻴﺘﻪ ﻭﻧﺴﻠﻪ‪ ،‬ﻭﻣﻦ ﺗﺒﻊ ﺳﻨﺘﻪ ﻣﻦ ﺃﻣﺘﻪ‪ ،‬ﺻﻠﻮﺍﺕ ﺍﻟﻠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ‪.‬‬

‫***‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺹ‪ .‬ﺍﻵﻳﺔ‪.٢٦ :‬‬
‫)‪ (٣‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﻠﻔﻆ‪» :‬ﻣﺎ ﺃﺭ￯ ﺭﺑﻚ‪.«...‬‬
‫‪٩٨‬‬
 ‫\∏‪ÏçÕ]fi‬‬
‫‪١‬ـ ﺃﻭﺟﺐ ﺍﻟﺸﺎﺭﻉ ﺣﻔﻆ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻓﲈ ﻫﻲ؟ ﻭﻣﺎ ﺍﳊﺪﻭﺩ ﺍﻟﺘﻲ ﴍﻋﻬﺎ‬
‫ﳌﻦ ﻳﻌﺘﺪﻱ ﻋﻠﻴﻬﺎ؟‬
‫‪٢‬ـ ﻣﺎ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﴬﻭﺭﺓ؟ ﻭﻣﺎ ﺣﻜﻢ ﻣﻨﻜﺮﻩ؟‬
‫‪٣‬ـ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳉﻮﻫﺮﺓ‪:‬‬
‫ــﺮ ﹺﻩ ﺍ ﹸﳌ ﹶﺒــﲔ‬
‫ــﻦ ﹶﺃ ﹾﻣ ﹺ‬ ‫ــﻼ ﺗ ﹺ‬
‫ﹶــﺰ ﹾﻍ ﹶﻋ ﹾ‬ ‫ﹶﻓ ﹶ‬ ‫***‬ ‫ـﺲ ﹸﺭ ﹾﻛﻨﹰــﺎ ﹸﻳ ﹾﻌ ﹶﺘ ﹶﻘــﺪﹾ ﹺﰲ ﺍﻟﺪﱢ ﻳـ ﹺ‬
‫ـﻦ‬ ‫ﹶﻓ ﹶﻠ ﹾﻴـ ﹶ‬
‫ﻳﺸﲑ ﺍﻟﺒﻴﺖ ﺍﻟﺴﺎﺑﻖ ﺇﱃ ﻗﻀﻴﺔ ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻓﲈﺫﺍ ﺗﻌﺮﻑ ﻋﻨﻬﺎ؟ ﻭﻣﺎ ﴍﻭﻁ ﺍﻹﻣﺎﻡ؟‬
‫‪٤‬ـ ﻳﻨﺎﺩ￯ ﺍﻟﺒﻌﺾ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﲈ ﺿﻮﺍﺑﻂ ﺫﻟﻚ؟‬

‫***‬

‫‪٩٩‬‬
 ‫‪k]¡ÊîÊ⁄’\;Ï⁄]Õ‬‬
‫\’‪Ïuë‬‬ ‫\’‪ƒÊîÊ⁄‬‬

‫‪٣‬‬ ‫ﻣﻘﺪﻣﺔ‪................................................‬‬
‫‪٦‬‬ ‫ﺃﻫﺪﺍﻑ ﺍﻟﺼﻒ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺜﺎﻧﻮﻱ ‪........................‬‬
‫‪٨‬‬ ‫ﺍﻟﺴﻤﻌﻴﺎﺕ ‪...........................................‬‬
‫‪١١‬‬ ‫)‪ (١‬ﺍﳌﻼﺋﻜﺔ‪..........................................‬‬
‫‪١٨‬‬ ‫)‪ (٢‬ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ‪.................................‬‬
‫‪٢٢‬‬ ‫)‪ (٣‬ﺍﳌﻮﺕ ‪...........................................‬‬
‫‪٢٤‬‬ ‫)‪ (٤‬ﺃﺟﻞ ﺍﳌﻘﺘﻮﻝ ‪.....................................‬‬
‫‪٣٠‬‬ ‫ﺍﻟﺮﻭﺡ ‪...........................................‬‬
‫)‪ (٥‬ﱡ‬
‫‪٣٣‬‬ ‫)‪ (٦‬ﺳﺆﺍﻝ ﺍﻟﻘﱪ ﻭﻋﺬﺍﺑﻪ ﻭﻧﻌﻴﻤﻪ ‪.......................‬‬
‫‪٤٠‬‬ ‫)‪ (٧‬ﺍﻟﺒﻌﺚ ﻭﺍﳊﺴﺎﺏ‪.................................‬‬
‫‪٤٨‬‬ ‫)‪ (٨‬ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪......................................‬‬
‫‪٥٢‬‬ ‫)‪ (٩‬ﺍﻟﺸﻔﺎﻋﺔ ‪.........................................‬‬
‫‪٥٦‬‬ ‫)‪ (١٠‬ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ‪............................‬‬
‫‪٥٨‬‬ ‫)‪ (١١‬ﺍﻟﺘﻮﺑﺔ ‪..........................................‬‬
‫‪٦٢‬‬ ‫)‪ (١٢‬ﺍﻟﺬﻧﻮﺏ ﻛﺒﺎﺋﺮ ﻭﺻﻐﺎﺋﺮ ‪.........................‬‬
‫‪٦٥‬‬ ‫)‪ (١٣‬ﺣﻜﻢ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ‪..........................‬‬
‫‪٦٨‬‬ ‫)‪ (١٤‬ﺻﺤﺎﺋﻒ ﺍﻷﻋﲈﻝ‪...............................‬‬
 ‫‪k]¡ÊîÊ⁄’\;Ï⁄]Õ;√d]h‬‬
‫\’‪Ïuë‬‬ ‫\’‪ƒÊîÊ⁄‬‬

‫‪٧١‬‬ ‫)‪ (١٥‬ﺍﻟﻮﺯﻥ ﻭﺍﳌﻴﺰﺍﻥ‪..................................‬‬

‫‪٧٤‬‬ ‫)‪ (١٦‬ﺍﻟﴫﺍﻁ ‪.......................................‬‬
‫‪٧٧‬‬ ‫)‪ (١٧‬ﺍﳊﻮﺽ‪........................................‬‬
‫‪٧٩‬‬ ‫ﻭﺍﻟﻜﺮﳼ ﻭﺍﻟﻘﻠﻢ ﻭﺍﻟﻠﻮﺡ ﺍﳌﺤﻔﻮﻅ‬
‫ﹼ‬ ‫)‪ (١٨‬ﺍﻹﻳﲈﻥ ﺑﺎﻟﻌﺮﺵ‬
‫‪٨١‬‬ ‫)‪ (١٩‬ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ‪....................................‬‬
‫‪٨٨‬‬ ‫)‪ (٢٠‬ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ ﺍﻟﺘﻲ ﺃﻭﺟﺐ ﺍﻟﴩﻉ ﺣﻔﻈﻬﺎ‪.....‬‬
‫‪٨٩‬‬ ‫)‪ (٢١‬ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﴬﻭﺭﺓ‪.....................‬‬
‫‪٩٠‬‬ ‫)‪ (٢٢‬ﺍﻹﻣﺎﻣﺔ‪.........................................‬‬
‫‪٩٣‬‬ ‫)‪ (٢٣‬ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪...............‬‬
‫‪٩٧‬‬ ‫ﺧﺎﲤﺔ ﺍﳌﻨﻈﻮﻣﺔ ‪........................................‬‬

‫***‬