‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٢‬‬

‫‪  ‬‬
‫‪‬‬

‫ﺗﺄﻟﻴﻒ‬
‫ﺳﻠﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﻟﻌﻮﺩﺓ‬
‫ﺍﻟﻤﺸﺮﻑ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺷﺒﻜﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٤‬‬ ‫‪٣‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﺇﻥ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﻣﺰﺍﻟﻖ ﻃﺮﻳﻖ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺗﻮﻗﻊ ﰲ ﻋﺜﺮﺍﺕ‬

‫ﻳﺼﻌﺐ ﺗﻼﻓﻴﻬﺎ ﰲ ﺃﺣﺎﻳﲔ ﻛﺜﲑﺓ ‪ ،‬ﻓﻴﺨﻔﻖ ﺍﻟﻄﺎﻟﺐ ﰲ ﻋﺮﺽ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‬
‫ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﻳﻨﺤﺮﻑ ﻋﻨﻪ‪.‬‬
‫ﺧﲑ ﻣﻌﻠﻢ ﻟﻠﻨﺎﺱ ﺍﳋﲑ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻭﺍﻗﺘﻔﻰ‬
‫ﻓﺈﻥ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻬﻧﻤﺔ ﺭﲟﺎ ﺩﻓﻌﺖ ﻟﻠﻌﺪﻭ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‬
‫ﺃﺛﺮﻫﻢ‪ ،‬ﻭﺑﻌﺪ‪:‬‬
‫ﻭﺍﻟﺘﻌﺠﻞ ﰲ ﻗﻄﻒ ﺍﻟﺜﻤﺮﺓ‪.‬‬
‫ﻓﺈﻥ ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﺒﻬﺞ ﰲ ﻫﺬﻩ ﺍﻟﺼﺤﻮﺓ ﺍﻟﻌﺎﻣﺔ ﻧﻔﺮﺓ ﻃﺎﺋﻔﺔ‬
‫ﻟﺬﺍ ﺭﺃﻳﺖ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﲡﺎﻩ ﻫﺬﻩ ﺍﻟﻨﺎﺷﺌﺔ ﺍﻟﻮﺍﻋﺪﺓ ﺗﺒﺼﲑﻫﺎ‬
‫ﻛﺒﲑﺓ ﻣﻦ ﺷﺒﺎﻬﺑﺎ ﻟﻴﺘﻔﻘﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺴﻠﻜﻮﺍ ﻃﺮﻳﻖ ﺍﻟﻌﻠﻢ‪،‬ﻟﺘﻜﻮﻥ‬
‫ﲟﺰﺍﻟﻖ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺑﺎﻟﺘﺬﻛﲑ ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﺍﻻﳓﺮﺍﻓﺎﺕ ﻭﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ‬
‫ﺍﻟﺼﺤﻮﺓ ﰲ ﻋﻤﻮﻣﻬﺎ ﻣﺆﺻﱠﻠﺔ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺼﺤﻴﺢ ‪ ،‬ﻣﺘﻤﻴﺰﺓ‬
‫ﻳﻘﻊ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﻟﻄﻠﺒﺔ ﰲ ﺑﺪﺍﻳﺔ ﺗﻮﺟﻬﻬﻢ ‪ ،‬ﻭﻫﻲ ﺃﺧﻄﺎﺀ َﺧَﺒ ْﺮﺗُﻬﺎ ﻋﻦ‬
‫ﺑﺎﻟﺒﺼﲑﺓ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﻋﻮﺓ‪.‬‬
‫ﻣﻌﺎﻳﺸﺔ‪ ،‬ﻭﻛﺸﻔﺘﻬﺎ ﺑﺎﻟﻌﺸﺮﺓ ﻭﺍﳌﺨﺎﻟﻄﺔ‪ ،‬ﻓﺎﻷﻣﺜﻠﺔ ﻣﻦ ﺍﻟﻮﺍﻗﻊ‬
‫ﻭﺇﻥ ﻣﻦ ﺣﻖ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻳﺘﻠﻘﻮﻫﻢ‪،‬‬
‫ﻑ ﻋﻠﻰ ﺍﳌﺘﺒﺼﺮ ﺃﻥ ﻟﻜﻞ ﺣﻘﺒﺔ ﺯﻣﻨﻴﺔ ﻇﺮﻭﻓﻬﺎ‬ ‫ﺍﳌﻌﺎﺵ‪ ،‬ﻭﻏﲑ ﺧﺎ ٍ‬
‫ﻓﻴﻔﺘﺤﻮﺍ ﻟﻪ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻳﻔﺴﺤﻮﺍ ﳍﻢ ﰲ ﺍﺠﻤﻟﺎﻟﺲ‪ ،‬ﻭﻳﺪﻳﺮﻭﺍ ﳍﻢ ﺍﳊﻠﻖ‪،‬‬
‫ﻭﻣﻼﺑﺴﺎﻬﺗﺎ ﺍﻟﱵ ﺗﻮﺟﺐ ﲡﺪﻳﺪ ﻃﺮﻕ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﻓﻖ ﻣﺎ ﳚﺪ ﻣﻦ‬
‫ﻭﻳﻮﻃﺌﻮﺍ ﳍﻢ ﺍﻷﻛﻨﺎﻑ‪ ،‬ﻓﻄﻼﺏ ﺍﻟﻴﻮﻡ ﻋﻠﻤﺎﺀ ﺍﻟﻐﺪ‪ ،‬ﻭﺻﻐﺎﺭ ﻗﻮﻡ‬
‫ﺃﺣﻮﺍﻝ‪.‬‬
‫ﻛﺒﺎﺭ ﺁﺧﺮﻳﻦ‪.‬‬
‫ﻭﻟﻌﻠﻪ ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﺫﺍﺗﻪ ﺗﻌﺎﻗﺒﺖ ﻛﺘﺐ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺘﺄﻛﻴﺪ‬
‫ﻭﻣﻦ ﺃﻫﻢ ﻭﺃﺟﺪﻯ ﻣﺎ ُﻳﺒَﺎﺩﹸﺃ ﺑﻪ ﺍﻟﻄﻼﺏ ﰲ ﺑﺪﺍﻳﺔ ﻣﺴﲑﻫﻢ‬
‫ﻋﻠﻰ ﺁﺩﺍﺏ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻷﺩﻭﺍﺀ ﺍﳌﻼﺑﺴﺔ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﺩﻻﻟﺘﻬﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﳏﺾ ﺍﻟﻨﺼﺢ ﳍﻢ ﰲ ﺳﻠﻮﻙ ﻃﺮﻳﻖ‬
‫ﺑﺪﺀﹰﺍ ﻣﻦ ﻛﺘﺐ ﺍﺑﻦ ﻋﺒﺪﺍﻟﱪ ﻭﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻭﺍﻧﺘﻬﺎﺀ ﺑﻜﺘﺐ‬
‫ﺍﻟﺘﻌﻠﻢ ﻋﻠﻰ ﻧﻮﺭ ﻭﺑﺼﲑﺓ‪ ،‬ﻭﺃﻥ ﳚﻤﻊ ﳍﻢ ﺑﲔ ﺍﳊﺚ ﻋﻠﻰ ﺳﻠﻮﻙ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﺍﳌﻌﺎﺻﺮﻳﻦ‪.‬‬
‫ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﺰﺍﻟﻘﻪ‪.‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٦‬‬ ‫‪٥‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫א‬ ‫א‬ ‫ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺃﻥ ﻛﻞ ﻋﺎﱂ ﻳﻌﺎﻳﺶ ﰲ ﻋﺼﺮﻩ ﻣﻦ ﺃﻣﺸﺎﺝ‬

‫ﺍﻟﺴﻠﻮﻙ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻌﻮﺍﺋﻖ ﻣﺎﱂ ﻳﻌﺎﻳﺸﻪ ﻣﻦ ﻗﺒﻠﻪ ‪.‬‬
‫מ‬ ‫מ א א‬ ‫מא‬
‫ﻭﺇﱐ ﻷﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺨﺘﺼﺮﺓ ﻣﺎ ﻳﻬﺪﻱ‬
‫ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ‪" :‬ﺃﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻟﺬﺍﺕ ﺍﻟﻌﻠﻢ"‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ‬ ‫ﺍﻟﻄﺎﻟﺐ ﰲ ﻃﺮﻳﻘﻪ‪ ،‬ﻭﻳﺒﺼﺮﻩ ﰲ ﻃﺮﻳﻘﺘﻪ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻥ‬
‫ﻳﻘﻮﻝ ‪ -‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺪﺡ‪ " :-‬ﺃﻧﺎ ‪ -‬ﻭﷲ ﺍﳊﻤﺪ‪ -‬ﺃﻃﻠﺐ ﺍﻟﻌﻠﻢ‬ ‫ﻳﻬﺪﻳﻨﺎ ﻭﻳﺴﺪﺩﻧﺎ‪ ،‬ﻭﺃﻥ ﻳﺮﻳﻨﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﻳﺮﻳﻨﺎ ﺍﻟﺒﺎﻃﻞ‬
‫ﻼ‪ ،‬ﻭﺇﳕﺎ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ‬‫ﻟﺬﺍﺕ ﺍﻟﻌﻠﻢ"‪ ،‬ﻳﻌﲏ ﺃﻧﻪ ﻻ ﻳﻄﻠﺒﻪ ﻟﻠﺸﻬﺎﺩﺓ ﻣﺜ ﹰ‬ ‫ﺑﺎﻃﻼ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‬
‫ﻟﺬﺍﺕ ﺍﻟﻌﻠﻢ ‪ ..‬ﻭﻫﺬﺍ ﻣﺰﻟﻖ!‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬
‫ﻓﺈﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﺬﺍﺕ ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﻵﺧﺮ ﺷﻬﻮﺓ ﺧﻔﻴﺔ ﰲ ﻧﻔﺲ‬ ‫ﺳﻠﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﻟﻌﻮﺩﺓ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﻳﻌﲏ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳﻘﺼﺪ ﺑﻌﻠﻤﻪ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺇﳕﺎ ﻗﺼﺪ ﺑﺘﺤﺼﻴﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﲢﻘﻴﻖ ﺍﻟﻠﺬﺓ ﺍﻟﱵ ﳚﺪﻫﺎ‬
‫ﺍﳌﺘﻌﻠﻢ ﺇﺫﺍ ﺣﺼﻞ ﻋﻠﻰ ﺍﻟﻌﻠﻢ؛ ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﻟﻪ ﻟﺬﺓ‪ ،‬ﻭﻣﻦ ﺍﻟﻐﺮﺍﺋﺰ‬
‫ﺍﳌﺮﻛﻮﺯﺓ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ‪ :‬ﻏﺮﻳﺰﺓ ﺣﺐ ﺍﻻﺳﺘﻄﻼﻉ‪ ،‬ﻭﻟﺬﻟﻚ ﺇﺫﺍ‬
‫ﻭﺟﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻌﻠﻮﻣﺔ ﺑﻌﺪ ﻃﻮﻝ ﲝﺚ ﻋﻨﻬﺎ ﻳﻔﺮﺡ ﻬﺑﺎ ﻛﻤﺎ ﻳﻔﺮﺡ‬
‫ﺍﻷﺏ ﺣﲔ ﻳﻠﻘﻰ ﺍﺑﻨﻪ‪ ،‬ﻭﳚﺪ ﻟﺬﻟﻚ ﻟﺬﺓ ﰲ ﻗﻠﺒﻪ ﺗﺪﻋﻮﻩ ﺇﱃ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﻟﺒﺤﺚ‪.‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٨‬‬ ‫‪٧‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫‪öΝÎκÍh5u‘ y‰ΖÏã ôΜèδäτ!#u“y_ ∩∠∪ Ïπ§ƒÎy9ø9$# ãöyz óΟèδ y7Íׯ≈s9'ρé& ÏM≈ysÏ=≈¢Á9$#‬‬ ‫ﻭﻟﻜﻦ ﺍﻹﺳﻼﻡ ﱂ ﻳﺄﻣﺮﻧﺎ ﺃﻥ ﻧﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻟﺬﺍﺕ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﻞ‬
‫ﻋﻠﻤﻨﺎ ﺃﻥ ﻧﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﻘﻮﻟﻮﻥ‪:‬‬
‫_‪ª!$# zÅ̧‘ ( #Y‰t/r& !$pκÏù tÏhg≈yz ã≈pκ÷ΞF{$# $uηÏGøtrB ÏΒ “ÍøgrB 5βô‰tã àM≈¨Ζy‬‬
‫"ﺍﻟﻌﻠﻢ ﻳﻬﺘﻒ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻓﺈﻥ ﺃﺟﺎﺑﻪ ﻭﺇﻻ ﺍﺭﲢﻞ"‪ ،‬ﻭﺣﲔ ﻳﺬﻛﺮ ﺍﷲ‬
‫]ﺍﻟﺒﻴﻨﺔ‪،[٨-٧ :‬‬ ‫‪〈 …çµ−/u‘ zÅ´yz ôyϑÏ9 y7Ï9¨sŒ 4 çµ÷Ζtã (#θàÊu‘uρ öΝåκ÷]tã‬‬
‫&‪(#θè?ρé‬‬ ‫ﺗﻌﺎﱃ ﻟﻨﺎ ﺷﺄﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺼﻔﻬﻢ ﺑﻘﻮﻟﻪ ﺟﻞ ﻭﻋﻼ‪ ¨βÎ)  :‬ﺍﻟﺬﻳﻦ‬
‫ﻓﺄﺛﺒﺖ ﺃﻥ ﻣﻦ ﺧﺸﻲ ﺍﷲ ﻓﻬﻮ ﺧﲑ ﺍﻟﱪﻳﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﳜﺸﻰ ﺍﷲ ﻫﻮ‬
‫)‪∩⊇⊃∠∪ #Y‰¤fß™ Èβ$s%øŒF|Ï9 tβρ”σs† öΝÎκön=tã 4‘n=÷Fム#sŒÎ‬‬ ‫ﻗﺒﻠﻪ‬ ‫‪ÏΒ zΝù=Ïèø9$#‬‬
‫ﺍﻟﻌﺎﱂ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﺇﺫﹰﺍ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺧﲑ ﺍﻟﱪﻳﺔ"‪.‬‬
‫‪tβρ”σs†uρ ∩⊇⊃∇∪ Zωθãèøyϑs9 $uΖÎn/u‘ ߉ôãuρ tβ%x. βÎ) !$uΖÎn/u‘ z≈ysö6ß™ tβθä9θà)tƒuρ‬‬
‫ﻭﻛﻴﻒ ﻻ ﻳﻜﻮﻧﻮﻥ ﻫﻢ ﺧﲑ ﺍﻟﱪﻳﺔ ﻭﻫﻢ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ؟!‬
‫ﻓﺎﻟﻌﺎﱂ ﺃﻓﻀﻞ ﺍﻟﺒﺸﺮ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺣﻘﹰﺎ‪ ،‬ﻋﻠﻰ ﺃﻥ‬ ‫‪] 〈 %Yæθà±äz óΟèδ߉ƒÍ“tƒuρ šχθä3ö7tƒ Èβ$s%øŒF|Ï9‬ﺍﻹﺳﺮﺍﺀ‪[١٠٩-١٠٧ :‬؛‬
‫ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻗﺪ ﺍﻟﺘﺒﺲ ﻋﻨﺪﻫﻢ ﻣﻔﻬﻮﻡ ﻛﻠﻤﺔ "ﻋﺎﱂ"‪ ،‬ﻓﺄﺻﺒﺤﻨﺎ ﻧﻄﻠﻖ‬ ‫ﻓﺎﻟﻌﻠﻢ ﺃﻭﺭﺛﻬﻢ ﺍﳋﺸﻴﺔ‪ ،‬ﻭﺍﻟﺒﻜﺎﺀ‪ ،‬ﻭﺍﳋﺸﻮﻉ‪ ،‬ﻭﺍﳋﺮﻭﺭ ﺳﺠﺪﹰﺍ ﷲ ﻋﺰ‬
‫ﻛﻠﻤﺔ "ﻋﺎﱂ" ﻋﻠﻰ ﺍﳌﺘﺨﺼﺺ ﰲ ﺃﻱ ﻋﻠﻢ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﻣﺘﺨﺼﺼﹰﺎ ﰲ‬ ‫ﻭﺟﻞ‪.‬‬
‫ﺍﻟﻄﺐ‪ ،‬ﺃﻭ ﺍﳍﻨﺪﺳﺔ‪ ،‬ﺃﻭ ﺍﻟﻔﻴﺰﻳﺎﺀ‪ ،‬ﺃﻭ ﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﺃﻭ ﺃﻱ ﻓﻦ‪ ،‬ﺃﻭ ﻋﻠﻢ‬
‫‪〈 3 (#àσ¯≈yϑn=ãèø9$# ÏνÏŠ$t6Ïã ôÏΒ ©!$# y´øƒs† $yϑ¯ΡÎ) ‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻓﻨﻘﻮﻝ‪" :‬ﻓﻼﻥ ﻋﺎﱂ"!‬
‫]ﻓﺎﻃﺮ‪ ،[٢٨ :‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪" :‬ﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺧﲑ‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﺩ ﺇﱃ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪،‬‬
‫‪‬‬ ‫ﺍﻟﱪﻳﺔ"‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻛﻴﻒ ﺫﻟﻚ ؟ ﻗﺎﻝ‪" :‬ﻷﻧﻪ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺎﷲ‪ ،‬ﻭﺷﺮﻋﻪ‪ ،‬ﻭﺩﻳﻨﻪ‪ ،‬ﺑﻞ ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﻌﻠﻢ ﻬﺑﺬﻩ ﺍﻷﺷﻴﺎﺀ‬
‫)‪ 〈 3 (#àσ¯≈yϑn=ãèø9$# ÏνÏŠ$t6Ïã ôÏΒ ©!$# y´øƒs† $yϑ¯ΡÎ‬ﻓﺄﺛﺒﺖ ﺃﻥ ﺍﳋﺸﻴﺔ ﺇﳕﺎ‬
‫ﻋﻠﻤﹰﺎ ﻧﻈﺮﻳﹰﺎ ﻭﺇﳕﺎ ﺍﻟﻌﻠﻢ ﺫﺍﻙ ﺍﻟﺬﻱ ﻳﻼﻣﺲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﳛﺮﻙ ﺍﳌﺸﺎﻋﺮ‪.‬‬
‫‪t χÎ) ‬ﺍﻟﺬﻳﻦ ‪(#θè=ÏΗxåuρ (#θãΖtΒ#u‬‬ ‫ﻫﻲ ﻟﻠﻌﺎﱂ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪١٠‬‬ ‫‪٩‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫א‬ ‫א‬ ‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻻ ﻳَﻌﺪﱡﻭﻥ ﺍﻟﺬﻱ ﲨﻊ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺃﺻﺒﺢ ﻳﺄﺧﺬ ﻣﻦ ﻛﻞ ﻓﻦ ﺑﻄﺮﻑ ﻋﺎﳌﹰﺎ‪ ،‬ﺣﱴ ﻳﻈﻬﺮ ﺃﺛﺮ‬
‫א‬
‫ﺫﻟﻚ ﰲ ﺧﺸﻮﻋﻪ‪ ،‬ﻭﲰﻌﻪ‪ ،‬ﻭﺑﺼﺮﻩ‪ ،‬ﻭﲰﺘﻪ‪ ،‬ﻭﺯﻫﺪﻩ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬
‫• ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ‪:‬‬ ‫ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻛﻼﻣﹰﺎ ﻣﻀﻤﻮﻧﻪ‪" :‬ﺇﻥ ﺍﻟﻌﺎﱂ ﻫﻮ ﺍﻟﺬﻱ ﳜﺸﻰ ﺍﷲ‬
‫ﻗﺪ ﲡﺪ ﻃﺎﻟﺐ ﻋﻠﻢ ﳚﻠﺲ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻳﺴﻤﻊ ﻣﻨﻬﻢ‪ ،‬ﻟﻜﻦ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻭﳜﺎﻑ ﺍﷲ‪ ،‬ﻭﻳﻈﻬﺮ ﺃﺛﺮ ﺫﻟﻚ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻭﰲ ﺳﻠﻮﻛﻪ‪ ،‬ﻭﰲ ﻋﻤﻠﻪ"‪.‬‬
‫ﺣﲔ ﺗﺄﰐ ﺇﱃ ﺳﻠﻮﻛﻪ ﻣﻊ ﻭﺍﻟﺪﻳﻪ ﻭﰲ ﺩﺍﺧﻞ ﺑﻴﺘﻪ ﲡﺪ ﺳﻠﻮﻛﹰﺎ ﻳﺘﻤﻴﺰ‬
‫ﺑﺎﻟﻔﻈﺎﻇﺔ ﻭﺍﻟﻘﺴﻮﺓ ﻭﺭﲟﺎ ﻃﻠﺐ ﻣﻨﻪ ﺃﺑﻮﻩ ﺃﻭ ﺃﻣﻪ ﺃﻥ ﻳﻠﱯ ﳍﻢ ﺍﳊﺎﺟﺔ‪،‬‬
‫ﻓﻴﻀﺮﺏ ﺑﻄﻠﺒﻬﻢ ﻋﺮﺽ ﺍﳊﺎﺋﻂ ﻭﻳﻘﻮﻝ‪" :‬ﺃﻧﺎ ﻣﺸﻐﻮﻝ"!‪ ..‬ﻣﺸﻐﻮﻝ‬
‫ﲟﺎﺫﺍ؟! ﻣﺸﻐﻮﻝ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺑﺎﳉﻠﻮﺱ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻭﺑﺎﻷﻋﻤﺎﻝ ﺍﳋﲑﻳﺔ!‬
‫ﻼ؟! ﺃﻟﻴﺲ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻗﺪ‬
‫ﺣﺴﻨﹰﺎ ﺃﻟﻴﺲ ﻋﻤﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺷﻐ ﹰ‬
‫ﺃﺭﺷﺪﻧﺎ ﺇﱃ ﺣﺴﻦ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺣﱴ ﻭﻟﻮ ﻛﺎﻧﺎ ﻣﺸﺮﻛﲔ؛ ﺑﻞ‬
‫‪βÎ)uρ ‬‬ ‫ﺣﱴ ﺣﲔ ﳚﺎﻫﺪﺍﻥ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﺸﺮﻙ؟! ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫_‪( $yϑßγ÷èÏÜè? Ÿξsù ÖΝù=Ïæ ϵÎ/ y7s9 }§øŠs9 $tΒ ’Ï1 x8Íô±è@ βr& #’n?tã x8#y‰yγ≈y‬‬

‫‪] 〈 ( $]ùρã÷ètΒ $u‹÷Ρ‘‰9$# ’Îû $yϑßγö6Ïm$|¹uρ‬ﻟﻘﻤﺎﻥ‪ ،[١٥:‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺇﺫﺍ ﻛﺎﻥ‬

 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪١٢‬‬ ‫‪١١‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﺍﻟﻨﻔﺲ‪ ،‬ﻣﺮﺣﹰﺎ‪ ،‬ﺧﻔﻴﻒ ﺍﻟﻈﻞ‪ ،‬ﺧﺪﻭﻣﹰﺎ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﻭﺯﻣﻼﺋﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻼ؟! ﰒ ﻣﺎ ﺑﺎﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻠﻤﹰﺎ ﻟﻴﺲ ﻋﻠﻴﻪ‬
‫ﺍﻟﻮﺍﻟﺪ ﻣﺴﻠﻤﹰﺎ ﻓﺎﺳﻘﹰﺎ ﻣﺜ ﹰ‬
‫ﺩﺧﻞ ﺍﳌﻨـﺰﻝ ﺧﻠﻊ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﲤﺎﻣﹰﺎ‪ ،‬ﻭﻟﺒﺲ ﺷﺨﺼﻴﺔ ﺃﺧﺮﻯ‪،‬‬ ‫ﻓﺴﻖ؟! ﻓﻜﻴﻒ ﻳﺴﻮﻍ ﻻﺑ ٍﻦ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﻌﺪ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺃﻥ‬
‫ﻆٍ‪ ،‬ﻏﻠﻴﻆ‪ ،‬ﻳﻨﺘﻈﺮ ﻣﻦ ﺍﳉﻤﻴﻊ ﺃﻥ‬ ‫ﺷﺨﺼﻴﺔ ﺇﻧﺴﺎﻥ ﻣﺴﺘﺄﺳﺪ‪ ،‬ﻓ ٍ‬ ‫ﻳﻌﺼﻲ ﺃﺑﻮﻳﻪ‪ ،‬ﺃﻭ ﻳﻌﺎﻣﻠﻬﻤﺎ ﲜﻔﺎﺀ‪ ،‬ﺃﻭ ﻳﺆﺫﻳﻬﻤﺎ‪ ،‬ﺃﻭﻳﺘﺮﻛﻬﻤﺎ ﻳﺒﻜﻴﺎﻥ‬
‫ﻳﻄﻴﻌﻮﻩ ﻭﳜﺪﻣﻮﻩ ﻭﻳﻠﺘﺰﻣﻮﺍ ﺭﺃﻳﻪ ﻭﻛﻼﻣﻪ‪.‬‬ ‫ﻭﻳﺬﻫﺐ ﺇﱃ ﺣﺎﻝ ﺳﺒﻴﻠﻪ؟!‬
‫ﻭﺇﺫﺍ ﲝﺜﺖ ﻋﻦ ﺩﻭﺭﺓ ﰲ ﺍﻹﺻﻼﺡ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ؟! ﻫﻞ ﻟﻪ‬ ‫ﺃﻟﻴﺲ ﻋﺠﺒﹰﺎ ﺃﻥ ﲡﺪ ﺁﺧﺮ ﻫ ّﻢ ﳛﻤﻠﻪ ﺍﻟﺸﺎﺏ ﻫﻮ ﺇﺭﺿﺎﺀ ﻭﺍﻟﺪﻳﻪ‪،‬‬
‫ﺟﻬﻮﺩ ﰲ ﺍﻹﺻﻼﺡ ﺑﻨﺸﺮ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﻔﺎﺳﺪ‬ ‫ﻼ ﺃﻥ‬
‫ﻭﲡﺪ ﺃﻧﻪ ﻳﻔﺮﺡ ﺑﻜﻞ ﻓﺘﻴﺎ ﺗﻘﻠﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﺈﺫﺍ ﲰﻊ ﻣﺜ ﹰ‬
‫ﺑﺎﻟﺸﺮﻳﻂ‪ ،‬ﻭﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﻭﺑﺎﺠﻤﻟﻠﺔ ﺍﳌﻔﻴﺪﺓ؟! ﻭﰲ ﺇﺑﻌﺎﺩ ﻭﺳﺎﺋﻞ ﺍﳍﺪﻡ‬ ‫ﺍﳉﻬﺎﺩ ﰲ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺃﻭ ﺫﺍﻙ ‪ ..‬ﻓﺮﺽ ﻋﲔ‪ ،‬ﻭﻻ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺇﺫﻥ‬
‫ﻭﺍﻟﺘﺨﺮﻳﺐ ﺩﺍﺧﻞ ﺍﳌﻨـﺰﻝ؟! ﻓﻠﻦ ﲡﺪ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﹰﺎ!‪ ..‬ﳌﺎﺫﺍ؟! ﻷﻥ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻓﺮﺡ ﻬﺑﺬﻩ ﺍﻟﻔﺘﻴﺎ‪ ،‬ﻭﺭﲟﺎ ﺫﻫﺐ ﺇﱃ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺗﺮﻙ ﺃﺑﻮﻳﻪ‬
‫ﻫﺬﺍ ﺍﻻﺑﻦ ﻗﺪ ﺧﺴﺮ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺑﺴﻮﺀ ﻣﻌﺎﻣﻠﺘﻪ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺍﳉﺴﻮﺭ‬ ‫ﻳﺒﻜﻴﺎﻥ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﻮ ﻭﺣﻴﺪﳘﺎ‪ ..‬ﳌﺎﺫﺍ؟! ﻷﻥ ﺍﻟﻌﺎﱂ ﺍﻟﻔﻼﱐ ﺃﻓﱴ‬
‫ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻣﻘﻄﻮﻋﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺃﺻﺒﺢ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺆﺛﺮ ﻓﻴﻬﻢ‪.‬‬ ‫ﺑﺄﻧﻪ ﻻ ﻳﺸﺘﺮﻁ ﺇﺫﻥ ﺍﻷﺑﻮﻳﻦ! ﻭﺣﲔ ﻳﻔﺘﻴﻪ ﻋﺎﱂ ﺁﺧﺮ ﺑﺄﻥ ﻃﺎﻋﺘﻬﻤﺎ‬
‫ﻭﻗﺪ ﻳﺘﻌﻠﻞ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﺃﺣﻴﺎﻧﹰﺎ ﺑﺄﻥ ﻳﻘﻮﻝ ﻟﻚ‪" :‬ﻳﺎ ﺃﺧﻲ‪..‬‬ ‫ﻭﺍﺟﺒﺔ ﻭﺇﺫﻬﻧﻤﺎ ﻻﺯﻡ ﻓﺈﻧﻪ ﻳﺘﺠﺎﻭﺯ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻭﻳﺮﻣﻰ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬
‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ﻗﺘﻞ ﺃﺑﺎﻩ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ ﻓﻌﻞ‪ ،‬ﻭﻋﻤﺮ ﻓﻌﻞ‪ ،‬ﻭﻋﻠ ّﻲ‬ ‫ﻼ‪ ،‬ﻭﺻﻌﻮﺑﺔ ﰲ ﻃﺎﻋﺔ ﻭﺍﻟﺪﻳﻪ‪،‬‬ ‫ﺑﺄﻧﻮﺍﻉ ﺍﻟﺘﻬﻢ ﳌﺎﺫﺍ؟! ﻷﻧﻪ ﳚﺪ ﺛﻘ ﹰ‬
‫ﻓﻌﻞ‪ ،"..‬ﻭﻳﺒﺪﺃ ﺑﺴﺮﺩ ﻗﺼﺺ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺣﺎﺭﺑﻮﺍ ﺃﻗﺎﺭﻬﺑﻢ‬ ‫ﻭﺑﺮﳘﺎ‪ ،‬ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻟﻜﻨﻪ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﳚﺪ‬
‫ﰲ ﺫﺍﺕ ﺍﷲ ﺟﻞ ﻭﻋﻼ! ﻭﻳﻐﻴﺐ ﻋﻨﻪ ﺃﻥ ﻳﺴﺄﻝ ﻧﻔﺴﻪ ﻫﻞ ﻫﺆﻻﺀ‬ ‫ﻟﺬﺓ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺍﻟﺬﻫﺎﺏ‪ ،‬ﻭﺍﻹﻳﺎﺏ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ!‬
‫ﺍﻷﻗﺎﺭﺏ ﺍﻟﺬﻳﻦ ﳛﺎﺭﻬﺑﻢ ﻛﻔﺎﺭ؟! ﻛﻼ‪ ،‬ﻫﻢ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻗﺪ ﻳﻜﻮﻧﻮﻥ‬ ‫ﻓﺈﺫﺍ ﺧﺮﺝ ﻋﻦ ﺇﻃﺎﺭ ﺍﻟﺒﻴﺖ ﻭﺍﻷﺑﻮﻳﻦ؛ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﹰﺎ‬
‫ﻣﺴﻠﻤﲔ ﻋﺼﺎﺓ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﻣﺴﻠﻤﲔ ﻏﲑ ﻋﺼﺎﺓ ‪ ،‬ﻟﻜﻦ ﺳﻮﺀ‬ ‫ﻭﺩﻳﻌﹰﺎ‪ ،‬ﻟﻄﻴﻔﹰﺎ‪ ،‬ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﺟﻴﺪ ﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﺳﺮﻳﻊ ﺍﻻﺑﺘﺴﺎﻣﺔ‪ ،‬ﺃﺭﳛﻲ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪١٤‬‬ ‫‪١٣‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫• ﺍﻟﺘﻘﺼﲑ ﰲ ﺩﻋﻮﺓ ﺍﻟﺰﻣﻼﺀ ﻭﺍﳉﲑﺍﻥ‪:‬‬ ‫ﺍﻟﺘﺮﺑﻴﺔ ﺃﺣﻴﺎﻧﹰﺎ‪ ،‬ﻭﻏﻠﺒﺔ ﺍﻟﺸﺪﺓ‪ ،‬ﻭﺷ ﱠﺮﺓ ﺍﻟﺸﺒﺎﺏ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻘﺼﺮﹰﺍ‬
‫ﰲ ﺣﻖ ﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺘﺨﺬﻭﻥ ﻣﻨﻪ ﻣﻮﻗﻔﹰﺎ ﺳﻴﺌﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻮﻗﻒ‬
‫ﻓﺈﺫﺍ ﺗﺮﻛﺖ ﺍﻟﺸﺎﺏ ﻭﺑﻴﺘﻪ‪ ،‬ﻭﺫﻫﺒﺖ ﺇﱃ ﺍﻟﺸﺎﺏ ﻭﺯﻣﻼﺋﻪ‪،‬‬
‫ﻗﺪ ﳚﻌﻠﻪ ﻳﺰﻳﺪ ﻭﻳﻐﻠﻮ ﰲ ﺳﻮﺀ ﺍﻟﻈﻦ ﻬﺑﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺰﻟﻖ ﺧﻄﲑ‪.‬‬
‫ﻭﺟﺪﺕ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﻫﻮ ﺍﻵﺧﺮ ﻧﻜﺮﺓ ﺑﲔ ﺯﻣﻼﺋﻪ‪ ،‬ﻟﻴﺲ ﻟﻪ ﺗﺄﺛﲑ ﰲ‬
‫ﺍﳌﺪﺭﺳﺔ ﺇﻥ ﻛﺎﻥ ﻃﺎﻟﺒﹰﺎ‪ ،‬ﻭﻻ ﰲ ﺍﻟﻮﻇﻴﻔﺔ ﺇﻥ ﻛﺎﻥ ﻣﻮﻇﻔﺎﹰ‪ ،‬ﺃﻭ ﰲ‬
‫ﺍﳊﻲ ﺍﻟﺬﻱ ﻳﺴﻜﻨﻪ ﻣﻊ ﺟﲑﺍﻧﻪ‪ .‬ﻓﻠﻴﺲ ﻟﻪ ﺗﺄﺛﲑ ﻋﻠﻴﻬﻢ‪ ،‬ﻣﻊ ﺃﻧﻚ ﲡﺪ‬
‫ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﺑﲔ ﺃﻗﺮﺍﻧﻪ ﻣﻦ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻭﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺼﺎﳊﲔ‬
‫ﺷﻌﻠﺔ ﻣﻦ ﺍﻟﻨﺸﺎﻁ‪ ،‬ﻟﻜﻨﻪ ﱂ ﻳﻀﻊ ﰲ ﺍﻋﺘﺒﺎﺭﻩ ﺃﻥ ﻳﻘﻮﻡ ﺑﻮﺍﺟﺐ‬
‫ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺃﻥ ﻫ ﱠﻢ ﺍﻟﺪﻋﻮﺓ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻼﺯﻣﹰﺎ ﻟﻪ ﺣﻴﺚ ﳛﻞ‬
‫ﻭﻳﺮﲢﻞ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻭ ﰲ ﺍﳌﺪﺭﺳﺔ‪ ،‬ﺃﻭ ﰲ ﺍﻟﺴﻮﻕ‪ ،‬ﺃﻭ ﰲ ﺍﳊﻲ‪ ،‬ﺃﻭ‬
‫ﰲ ﺃﻱ ﻣﻜﺎﻥ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻧﻔﺘﻘﺪ ﺃﺧﻼﻕ ﺍﻟﻌﺎﱂ ﻭﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﺸﺎﺏ‪..‬‬
‫ﺃﺧﻼﻗﻪ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﻷﻗﺮﺑﲔ ﻭﺍﻷﺑﻌﺪﻳﻦ‪ ،‬ﻭﺃﺧﻼﻗﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ‬
‫ﺍﻹﺻﻼﺡ‪ ،‬ﻭﺃﺧﻼﻗﻪ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪.‬‬
‫ﺇﻧﻨﺎ ﻧﻌﻠﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ ‪-‬ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﺎﻝ‪" :‬ﻛﻨﺖ ﻏﻼﻣﹰﺎ ﰲ ﺣﺠﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻛﺎﻧﺖ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪١٦‬‬ ‫‪١٥‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﻭﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺑﺎﻷﺧﻼﻕ‬ ‫ﻳﺪﻱ ﺗﻄﻴﺶ ﰲ ﺍﻟﺼﺤﻔﺔ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ ‪" :‬ﻳﺎ ﻏﻼﻡ ﺳ ﱢﻢ‬
‫ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻭﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺑﺎﳍﺸﺎﺷﺔ‪ ،‬ﻭﺍﻟﺒﺸﺎﺷﺔ‪ ،‬ﻭﺣﺴﻦ‬ ‫ﺍﷲ‪ ،‬ﻭ ﹸﻛ ﹾﻞ ﺑﻴﻤﻴﻨﻚ‪ ،‬ﻭ ﹸﻛ ﹾﻞ ﳑﺎ ﻳﻠﻴﻚ")‪ ،(١‬ﻓﺎﻟﻨﱯ ‪ - ‬ﻫﻮ ﻋﻠﻰ‬
‫ﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﺸﺮ ﺑﻴﻨﻬﻢ ﺍﳋﲑ ﺍﻟﺬﻱ ﳛﻤﻠﻪ‪ ،‬ﻭﺍﻟﻌﻠﻢ‬ ‫ﻣﺎﺋﺪﺓ ﺍﻟﻄﻌﺎﻡ‪ -‬ﻛﺎﻥ ﻣﻮﺟﻬﹰﺎ ﻭﻣﺮﺑﻴﹰﺎ؛ ﻓﻮﺟﻪ ﻫﺬﺍ ﺍﻟﺸﺎﺏ‪ ،‬ﻭﻟﻘﻨﻪ ﻫﺬﺍ‬
‫ﺍﻟﺬﻱ ﺗﻠﻘﺎﻩ‪ ،‬ﻓﺈﻥ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺿﺮﻳﺒﺔ ﻭﺯﻛﺎﺓ‪ ،‬ﺇﺫﺍ ﱂ ﻳﺪﻓﻌﻬﺎ ﺍﻹﻧﺴﺎﻥ‪،‬‬ ‫ﺍﻟﺪﺭﺱ‪.‬‬
‫ﻓﻘﺪ ﲤﺤﻖ ﺑﺮﻛﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺣﺼﻠﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ -‬ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﳍﻢ‬
‫• ﻣﺂﺧﺬ ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﻟﺰﻭﺟﺔ ‪:‬‬ ‫ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻳﻨﺘﻔﻌﻮﻥ ﻣﻦ ﻛﻞ ﻓﺮﺻﺔ ﰲ ﺇﻳﺼﺎﻝ ﺍﳋﲑ ﺇﱃ‬
‫ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻭﺍﻟﺪﻳﻪ ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺮﲟﺎ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﰲ ﺩﻋﻮﻬﺗﻢ ﺇﱃ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ ،‬ﻭﰲ ﺃﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ‪،‬‬
‫ﻭﺟﺪﺕ ﻃﺎﻟﺐ ﻋﻠﻢ ﻭﺯﻭﺟﺘﻪ ﺗﺸﺘﻜﻲ ﻣﻦ ﺃﻧﻪ ﱂ ﻳﻨﻔﻌﻬﺎ ﻬﺑﺬﺍ ﺍﻟﻌﻠﻢ‪،‬‬ ‫ﻭﻬﻧﻴﻬﻢ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻳﺘﺴﻠﻠﻮﻥ ﺇﱃ ﻗﻠﻮﻬﺑﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﳋﻠﻖ ﺍﳊﺴﻦ‪،‬‬
‫ﻭﱂ ﻳﻌﻠﻤﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺯﻭﺟﺔ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﺣﻴﺎﻧﹰﺎ ﺟﺎﻫﻠﺔ ﺑﺄﻣﻮﺭ‬ ‫ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻭﺍﻟﺒﺴﻤﺔ ﺍﻟﱵ ﻳﺴﺘﻘﺒﻠﻮﻬﻧﻢ ﻬﺑﺎ‪ ،‬ﻭﳛﺴﻨﻮﻥ ﺇﻟﻴﻬﻢ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺪ ﻳﻈﻬﺮ ﻋﻠﻴﻬﺎ ﺑﻌﺾ ﻋﻼﻣﺎﺕ ﺍﻻﳓﺮﺍﻑ ﻣﻦ ﺍﻟﺘﱪﺝ‪،‬‬ ‫ﺣﱴ ﳝﻠﻜﻮﺍ ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻓﺈﺫﺍ ﻣﻠﻜﻮﺍ ﻗﻠﻮﻬﺑﻢ ﻭ ّﺟﻬﻮﻫﻢ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪:‬‬
‫ﻭﺍﻟﺴﻔﻮﺭ‪ ،‬ﻭﲰﺎﻉ ﺍﻟﻐﻨﺎﺀ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪.‬‬ ‫ﺱ ﺗﺴﺘﻌِﺒﺪ ﻗﻠﻮَﺑ ُﻬ ُﻢ‬
‫ﹶﺃﺣﺴ ْﻦ ﺇﱃ ﺍﻟّﻨﺎ ِ‬
‫ﻭﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻟﻪ ﻣﻊ ﺯﻭﺟﺘﻪ ﺃﺳﻠﻮﺏ ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﺇﻻ‬ ‫ﻓﻄﺎﳌﺎ ﺍﺳﺘﻌَﺒﺪ ﺍﻹﻧﺴﺎﻥ ﺇﺣﺴﺎ ﹸﻥ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﻠﻄﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻗّﻴﻢ ﻋﻠﻴﻬﺎ؛ ﻓﻴﺄﻣﺮﻫﺎ‪ ،‬ﻭﻳﻨﻬﺎﻫﺎ‪ ،‬ﻭﻗﺪ‬ ‫ﻭﳓﻦ ﻻ ﻧﺮﻳﺪ ﺍﺳﺘﻌﺒﺎﺩ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻳﺰﺟﺮﻫﺎ‪ ،‬ﻭﻗﺪ ﻳﻬﺠﺮﻫﺎ‪ ،‬ﻭﻗﺪ ﻳﺴﺊ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﻫﻮ‬ ‫ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻣﺴﺘﻌﺒﺪﺓ ﻟﻐﲑ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ ،‬ﻟﻜﻦ ﻧﺮﻳﺪ ﻣﻦ ﺍﻟﺪﺍﻋﻴﺔ‬
‫ﺃﺳﻠﻮﺏ ﺍﻟﺘﺄﺩﻳﺐ!‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٤٩٥٧‬ﻭﻣﺴﻠﻢ )‪.(٣٧٦٧‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪١٨‬‬ ‫‪١٧‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫א‬ ‫א‬ ‫ﻟﻜﻦ ﻫﻞ ﳚﻠﺲ ﻣﻊ ﺯﻭﺟﺘﻪ ﻓﻴﻌﻠﻤﻬﺎ‪ ،‬ﻭﻳﻘﺮﺃ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﳜﱪﻫﺎ ﲟﺎ‬
‫ﲔ ﻗﻠُﺒﻬﺎ‪ ،‬ﻭﻳﺮﻕ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﻮﻋﻆ؟! ﻫﻞ‬ ‫ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪ ،‬ﹶﻓَﻴِﻠ ُ‬
‫מ‬ ‫א‬ ‫א‬
‫ﻳﻌﻠﻤﻬﺎ ﺍﻷﺣﻜﺎﻡ ﻭﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ؟! ﻫﻞ ﳛﺴﻦ ﻣﻌﺎﻣﻠﺘﻬﺎ؟! ﻧﻘﻮﻝ‬
‫ﻭﺫﺍﻙ ﺃﻧﻚ ﲡﺪ ﺑﻌﺾ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻳﻨﺸﻐﻠﻮﻥ ﺑﻔﺮﻭﻉ ﺍﻟﻌﻠﻢ ﻗﺒﻞ‬
‫ﻭﻣﻊ ﺍﻷﺳﻒ ﻓﺈﻥ ﻫﺬﺍ ﻗﻠﻴﻞ ﻋﻨﺪ ﺍﻟﻜﺜﲑﻳﻦ! ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ‪: ‬‬
‫ﺃﺻﻮﻟﻪ‪ ،‬ﻭﺑﺼﻐﺎﺭﻩ ﻗﺒﻞ ﻛﺒﺎﺭﻩ؛ ﻣﻦ ﺑﺎﺏ ﺣﺐ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﻨﻘﺎﺵ‬
‫"ﻟﻘﺪ ﻃﺎﻑ ﺑﺂﻝ ﳏﻤﺪ ﻧﺴﺎﺀ ﻛﺜﲑ ﻳﺸﻜﻮﻥ ﺃﺯﻭﺍﺟﻬﻦ‪ ،‬ﻟﻴﺲ‬
‫ﻭﺍﻷﺧﺬ ﻭﺍﻟﻌﻄﺎﺀ‪ -‬ﻓﻴﻜﻮﻥ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻣﺴﺎﺋﻞ ﻣﻌﺮﻭﻓﺔ ﲤﻸ ﺃﻭﻗﺎﻬﺗﻢ‬
‫ﺃﻭﻟﺌﻚ ﲞﻴﺎﺭﻛﻢ")‪ ،(١‬ﻧﻌﻢ ﻟﻴﺴﻮﺍ ﻫﻢ ﺍﳋﻴﺎﺭ! ﻭﻛﻴﻒ ﻳﻜﻮﻧﻮﻥ ﻫﻢ‬
‫ﰲ ﺍﻟﻨﻘﺎﺵ‪ ،‬ﻭﻫﻲ ﻣﺴﺎﺋﻞ ﳏﺪﻭﺩﺓ ﻗﺪ ﻻ ﺗﺰﻳﺪ ﻋﻠﻰ ﻋﺸﺮ ﻣﺴﺎﺋﻞ ﺃﻭ‬
‫ﺍﳋﻴﺎﺭ ﻭﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﻘﻮﻝ ‪ -‬ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ ﻋﻦ ﻋﺎﺋﺸﺔ‬
‫ﻋﺸﺮﻳﻦ ﻣﺴﺄﻟﺔ‪ ،‬ﻓﺘﺠﺪ ﺍﻟﻨﻘﺎﺵ ﻏﺎﻟﺒﺎﹰ ﻳﺪﻭﺭ ﺣﻮﳍﺎ‪،‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪" :-‬ﺧﲑﻛﻢ ﺧﲑﻛﻢ ﻷﻫﻠﻪ ﻭﺃﻧﺎ ﺧﲑﻛﻢ‬
‫ﻭﺃﺿﺮﺏ ﳍﺎ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ‪:‬‬ ‫ﻷﻫﻠﻲ")‪(٢‬؟!‬
‫‪ -‬ﻭﺿﻊ ﺍﻟﻴﺪﻳﻦ ﺑﻌﺪ ﺍﻟﺮﻛﻮﻉ ﻓﻮﻕ ﺍﻟﺼﺪﺭ ﺃﻡ ﺗﺮﺳﻼﻥ؟‬ ‫ﻼ ﻣﻊ‬‫ﻛﻴﻒ ﻳﺘﺼﻮﺭ ﻣﻦ ﺍﻟﺸﺎﺏ ﻭﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﻋﺴ ﹰ‬
‫‪ -‬ﺟﻠﺴﺔ ﺍﻻﺳﺘﺮﺍﺣﺔ‪ ،‬ﺃﺗﻔﻌﻞ ﺃﻭ ﻻ ﺗﻔﻌﻞ؟‬ ‫ﺯﻣﻼﺋﻪ ﻭﺃﺻﺪﻗﺎﺋﻪ‪ ،‬ﰒ ﻳﻜﻮﻥ ﺍﳌﺮ ﻭﺍﻟﻌﻠﻘﻢ ﻣﻊ ﻭﺍﻟﺪﻳﻪ ﻭﺃﺧﻮﺍﺗﻪ‬
‫ﻭﺇﺧﻮﺗﻪ ﻭﺯﻭﺟﺘﻪ؟! ﻫﺬﺍ ﺗﻨﺎﻗﺾ ﻻ ﻳﺴﻮﻍ ﻭﻻ ﳚﻮﺯ‪.‬‬
‫‪ -‬ﲢﺮﻳﻚ ﺍﻹﺻﺒﻊ ﰲ ﺍﻟﺘﺸﻬﺪ‪ ،‬ﺃﳛﺮﻙ ﺃﻭﻻ ﳛﺮﻙ؟ ﻭﻛﻴﻒ ﳛﺮﻙ؟‬
‫ﻼ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ﺃﻭ ﻻ ﳛﺮﻙ؟ ﻭﻛﻴﻒ ﺗﻮﺿﻊ ﺍﻟﻴﺪ؟‪..‬‬
‫ﻭﻫﻞ ﳛﺮﻙ ﻣﺜ ﹰ‬
‫ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪ ..‬ﻭﻫﻲ ﻣﺴﺎﺋﻞ ﻣﻌﺪﻭﺩﺓ ﳏﺪﻭﺩﺓ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(٢١٤٦‬ﻭﺍﻟﺪﺍﺭﻣﻲ )‪ (٢١٢٢‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬
‫ﺗﺄﺧﺬ ﺃﻭﻗﺎﺕ ﺍﻟﻄﻼﺏ ﰲ ﺍﻟﻨﻘﺎﺵ ﻭﺍﳊﺪﻳﺚ!‬ ‫)‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٣٨٩٥‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪ (١٩٦٧‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻯ ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﻏﺮﻳﺐ ﺻﺤﻴﺢ‪.‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٢٠‬‬ ‫‪١٩‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﲡﺪ ﻋﻨﺪﻩ ﺇﳌﺎﻣﹰﺎ ﻭﺍﻫﺘﻤﺎﻣﹰﺎ ﺑﺒﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﳉﺰﺋﻴﺔ‪،‬‬ ‫ﰲ ﺣﲔ ﲡﺪ ﻗﻀﺎﻳﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﻭﻗﻀﺎﻳﺎ ﺍﻟﻔﻘﻪ ﺍﻟﻜﻠﻴﺔ‬
‫ﻭﺍﻧﺸﻐﺎ ﹰﻻ ﻬﺑﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻋﻦ ﻏﲑﻫﺎ‪.‬‬ ‫ﻭﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺟﻮﺍﻣﻊ ﺍﻷﺻﻮﻝ ﲟﻌﺰﻝ ﻋﻦ ﻫﺆﻻﺀ‪ ،‬ﻻ ﻳﻘﺮﺅﻭﻬﻧﺎ‬
‫ﻭﻫﺬﺍ ‪-‬ﻻ ﺷﻚ ‪ -‬ﻳﺪﻝ ﻋﻠﻰ ﻓﻘﺪﺍﻥ ﺍﳊﻜﻤﺔ؛ ﻷﻥ ﺍﳊﻜﻤﺔ ﻫﻲ‬ ‫ﻭﻻ ﻳﺘﺬﺍﻛﺮﻭﻥ ﻓﻴﻬﺎ ﻷﻬﻧﺎ ﻟﻴﺴﺖ ﻣﻦ ﺣﺪﻳﺚ ﺍﺠﻤﻟﺎﻟﺲ‪ ،‬ﻭﻻ ﳎﺎ ﹰﻻ‬
‫ﻼ ﺃﻥ ﻳﻨﺸﻐﻞ‬‫ﻭﺿﻊ ﺍﻷﻣﻮﺭ ﰲ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳊﻜﻤﺔ ﻣﺜ ﹰ‬ ‫ﻟﻠﻤﺒﺎﺣﺜﻪ ﻣﻊ ﺍﻷﻗﺮﺍﻥ‪ ،‬ﻭﻻ ﻣﻈﻬﺮﹰﺍ ﻟﻠﺘﻤﻴﺰ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺘﻘﺮﻳﺮ ُﺳّﻨ ٍﺔ ﻣﻦ ﺍﻟﺴﻨﻦ ﻋﻦ ﺗﻘﺮﻳﺮ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ‬ ‫ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﺎ ﻧﻘﻮﻝ ﻣﺎ ﻳﻘﻮﻟﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﳊﻜﻤﺔ ﺃﻥ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻌﺮﻛﺔ ﻣﻊ ﺍﻟﻨﺎﺱ ﺣﻮﻝ ﻗﻀﻴﺔ ﺟﺰﺋﻴﺔ‪،‬‬ ‫ﺍﳌﺴﺎﺋﻞ ﺑﺄﻬﻧﺎ ﻗﺸﻮﺭ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺍﻻﺷﺘﻐﺎﻝ ﻬﺑﺎ! ﻓﻬﺬﺍ ‪-‬ﻭﻻ ﺷﻚ‪-‬‬
‫ﻭﻳﻐﻔﻞ ﻋﻦ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻭﻫﻲ ﻗﻀﻴﺔ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ‬ ‫ﺧﻄﺄ؛ ﻷﻧﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻟﺪﻳﻦ ﻟﻴﺲ ﻓﻴﻪ ﻗﺸﺮ؛ ﻷﻥ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﺍﻟﻘﺸﺮ‬
‫ﺍﳊﻜﻤﺔ ﺃﻥ ﻳﻘﻀﻲ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺘﻪ ﻛﻠﻪ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪،‬‬ ‫ﻳﻠﻘﻰ ﻭﻻ ﻳﻨﺘﻔﻊ ﺑﻪ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻟﺐ ﺑﻼ ﻗﺸﻮﺭ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺘﺪﺭﺝ ﰲ‬
‫ﻭﻳﻐﻔﻞ ﻋﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻷﺧﻼﻗـﻲ ﺍﻟﺬﻱ ﻳﻜﺘﺴﺢ ﳎﺘﻤﻌﺎﺕ‬ ‫ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺒﺪﺀ ﺑﺎﻷﺻﻮﻝ ﺍﳉﺎﻣﻌﺔ ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﱪﻯ ﻫﻮ ﺍﳌﻨﻬﺠﻴﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻤﻦ ﺍﳌﻬﻢ ﻣﻌﺮﻓﺔ ﺃﻥ ﺍﻟﻔﺮﻭﻉ ﳑﺎ ﻳﻘﻊ ﻓﻴﻬﺎ‬
‫ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﻳﺪﺭﻙ ﺃﻥ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺘﻌﺮﺽ ﳊﺮﺏ ﻻ‬ ‫ﺍﻻﺧﺘﻼﻑ ﻭﺍﻻﺧﺘﻴﺎﺭ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺗﺴﺘﻬﺪﻑ ﻓﺮﻭﻉ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﻟﺴﻨﻦ ﻓﺤﺴﺐ ﻭﻟﻜﻨﻬﺎ ﺣﺮﺏ‬ ‫ﻭﻟﺬﻟﻚ ﻓﺈﻧﻚ ﻟﻮ ﺳﺄﻟﺖ ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻋﻦ ﺃﺑﻮﺍﺏ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺗﺴﺘﻬﺪﻑ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﳓﻦ ﳒﺪ ﺃﻥ ﻛﺜﲑﹰﺍ ﻣﻦ‬ ‫ﻟﻮﺟﺪﺕ ﺃﻥ ﻣﻌﻠﻮﻣﺎﺗﻪ ﰲ ﺫﻟﻚ ﻣﺸﻮﺷﺔ ﺃﻭ ﻧﺎﻗﺼﺔ‪ ،‬ﻭﻟﻮ ﺳﺄﻟﺘﻪ ﻋﻦ‬
‫ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺑُﻠﻴَﺖ ﺑﺮﺟﺎﻝ ﳛﻤﻠﻮﻥ ﺃﻓﻜﺎﺭﹰﺍ ﻣﻨﺤﺮﻓﺔ‪..‬‬ ‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﺍﻟﻀﻮﺍﺑﻂ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻮﺟﺪﺕ ﻋﻨﺪﻩ‬
‫ﺷﻴﻮﻋﻴﺔ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﺍﻛﻴﺔ‪ ،‬ﺃﻭ ﻋﻠﻤﺎﻧﻴﺔ‪ ،‬ﺃﻭ ﺑﺎﻃﻨﻴﺔ‪ ،‬ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﻭﻫﻢ‬ ‫ﺇﺧﻼ ﹰﻻ ﻬﺑﺎ‪ ،‬ﻭﻟﻮ ﺳﺄﻟﺘﻪ ﻋﻦ ﺍﻟﻀﻮﺍﺑﻂ ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﺎﻣﺔ ﻣﺜﻞ‬
‫ﳛﺎﺭﺑﻮﻥ ﺃﺻﻞ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻳﺸﻜﻜﻮﻥ ﻓﻴﻬﺎ‪ .‬ﻛﻤﺎ ُﺑِﻠﻴَﺖ ﺑﺄﻧﺎﺱ ﻻ ﺩﻳﻦ‬ ‫ﺍﻷﺧﻼﻗﻴﺎﺕ ﺍﻟﻌﺎﻣﺔ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﻷﺻﻮﻝ ﻟﻮﺟﺪﺕ ﻋﻨﺪﻩ ﺗﻘﺼﲑﹰﺍ ﰲ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٢٢‬‬ ‫‪٢١‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﻭﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﻭﺍﻟﻌﻤﻞ ﻬﺑﺎ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻠﻬﻴﻨﺎ‬ ‫ﳍﻢ‪ ،‬ﳘﻬﻢ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﲢﻮﻳﻞ ﳎﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﳎﺘﻤﻌﺎﺕ ﺭﺫﻳﻠﺔ‪،‬‬
‫ﻋﻦ ﳏﺎﻭﻟﺔ ﺩﻋﻮﺓ ﺍﻟﻀﺎﻟﲔ‪ ،‬ﻭﺍﳌﻨﺤﺮﻓﲔ‪ ،‬ﻭﻣﺮﺿﻰ ﺍﻟﺸﺒﻬﺎﺕ‪،‬‬ ‫ﻭﺍﳓﻼﻝ‪ ،‬ﻭﻓﺴﺎﺩ‪ .‬ﻭﻗﺪ ﳒﺢ ﻫﺆﻻﺀ ﻭﺃﻭﻟﺌﻚ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﰲ ﲢﻘﻴﻖ‬
‫ﻭﺍﻟﺸﻬﻮﺍﺕ ‪ ..‬ﺩﻋﻮﻬﺗﻢ ﺇﱃ ﺃﺻﻞ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﳏﺎﻭﻟﺔ‬ ‫ﻣﺂﺭﻬﺑﻢ ﺩﺍﺧﻞ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﳊﻜﻤﺔ ﰲ ﺷﻲﺀ ﺃﻥ‬
‫ﺇﺧﺮﺍﺟﻬﻢ ﳑﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺷﺒﻬﺔ ﺃﻭ ﺷﻬﻮﺓ ﺇﱃ ﻧﻮﺭ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻴﻘﲔ‪،‬‬ ‫ﻳﻐﻔﻞ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻳﺸﺘﻐﻞ ﺑﺘﻘﺮﻳﺮ ﺍﳋﻼﻑ ﺣﻮﻝ‬
‫ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻹﳝﺎﻥ‪.‬‬ ‫ﺳﻨﺔ ﻣﻦ ﺍﻟﺴﻨﻦ ﻭﳚﻌﻞ ﺫﻟﻚ ﻗﻀﻴﺘﻪ ﰲ ﻣﺒﺎﺣﺎﺛﺎﺗﻪ ﻭﺩﺭﻭﺳﻪ ﻭﻣﺬﺍﻛﺮﺗﻪ‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻐﻔﻞ ﻋﻦ ﻫﺆﻻﺀ‪ ،‬ﺑﻞ ﻫﻢ ‪ -‬ﻋﻨﺪ ﺍﻟﺘﻌﺎﺭﺽ‪-‬‬ ‫ﻣﻊ ﺃﻗﺮﺍﻧﻪ‪.‬‬
‫ﹶﺃﻭﱃ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺒﺬﻝ ﺟﻬﺪﻧﺎ ﻣﻌﻬﻢ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺼﻠﻲ‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻻﺑﺪ ﺃﻥ ﺗﺄﺧﺬ ﺣﺠﻤﻬﺎ ﺍﳊﻘﻴﻘﻲ ﻓﺘﺒﺤﺚ ﻛﻤﺎ‬
‫ﺍﻟﺬﻱ ﺑﻘﻴﺖ ﻋﻠﻴﻪ ُﺳﱠﻨﺔ‪ ،‬ﻟﻮ ﻣﺎﺕ ﻭﻫﻮ ﱂ ﻳﻌﻤﻞ ﻬﺑﺎ‪ ،‬ﻓﺈﻧﻪ‪-‬ﺇﻥ ﺷﺎﺀ‬ ‫ﻳﺒﺤﺚ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﰲ ﻣﻮﺿﻌﻬﺎ ﻭﺳﻴﺎﻗﻬﺎ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﺍﷲ‪ -‬ﺇﱃ ﺧﲑ‪ ،‬ﺃﻣﺎ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺍﻗﻊ ﰲ ﺷﻬﻮﺓ‪ ،‬ﺃﻭ ﺷﺒﻬﺔ ﻓﻬﻮ‬ ‫ﻻ ﺃﻥ ﺗﻔﺮﺩ ﻭﺗﻈﻬﺮ ﻭﲡﻌﻞ ﻗﻀﻴﺔ ﻳﺪﻭﺭ ﺣﻮﳍﺎ ﺍﳉﺪﻝ ﻭﻳﻜﺜﺮ ﺍﻷﺧﺬ‬
‫ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴﻢ‪ ،‬ﻓﺈﻧﻘﺎﺫﻩ ﺃﻭﱃ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻭﺗﺰﺍﲪﺖ ﻫﺬﻩ‬ ‫ﻭﺍﻟﺮﺩ‪.‬‬
‫ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺃﻣﻜﻦ ﺃﻥ ﻧﻘﻮﻡ ﻬﺑﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻭﺫﺍﻙ‪ ،‬ﻓﻬﺬﺍ ﻧﻮﺭ‬ ‫ﺇﻥ ﻋﻠﻴﻨﺎ ﺃﻻ ﻧﻔ ﱢﺮﻁ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺴﻨﻦ‪ ،..‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻌﻠﻢ‬
‫ﻋﻠﻰ ﻧﻮﺭ‪.‬‬ ‫ﺍﻟﻨﺎﺱ ﻫﺪﻱ ﻧﺒﻴﻬﻢ ‪ ‬ﻭﺳﻨﺘﻪ ﻓﻴﻤﺎ ﺩﻕ ﻭﺟﻞ ﻣﻦ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﻟﻨﺎﺱ ﳜﺘﻠﻔﻮﻥ‪ ،‬ﻓﺎﳌﺴﺘﻘﻴﻢ ﺍﳌﺼﻠﻲ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ‬
‫***‬ ‫ﻭﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ُﻳﻌﱠﻠﻢ ﺍﻟﺴﻨﻦ‪ ،‬ﻭﺗﺒﱠﻴﻦ ﻟﻪ؛ ﻷﻧﻪ ﻣﺘﻠﻬﻒ ﺇﱃ‬
‫ﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﻭﻋﻠﻤﻪ ﺑﺎﻟﺪﻳﻦ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪ ﺣﺪ ﺍﳌﻌﺮﻓﺔ‬
‫ﺑﺎﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺘﻘﻞ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٢٤‬‬ ‫‪٢٣‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﻓﻴﻪ ﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ ﺧﺎﻟﺼﺎﹰ‪ ،‬ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻨﻬﻦ‪ ،‬ﻛﺎﻧﺖ ﻓﻴﻪ‬ ‫א א‬ ‫א‬
‫ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺣﱴ ﻳﺪﻋﻬﺎ‪ :‬ﺇﺫﺍ ﺍﺅﲤﻦ ﺧﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺣﺪﺙ‬
‫א‬ ‫א‬ ‫א‬
‫ﻛﺬﺏ‪ ،‬ﻭﺇﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﺻﻢ ﻓﺠﺮ" )‪ ،(١‬ﻓﺮﲟﺎ ﻭﻗﻌﻮﺍ ﰲ‬
‫ﺯﻳﻎ ﻭﺿﻼﻝ ﺑﺴﺒﺐ ﻇﺎﻫﺮﻳﺘﻬﻢ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ،‬ﻭﻛﻮﻬﻧﻢ‬ ‫ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬
‫ﺃﺧﺬﻭﺍ ﻫﺬﺍ ﺍﻟﻨﺺ ﻭﺃﳘﻠﻮﺍ ﻏﲑﻩ‪ ،‬ﺣﱴ ﺇﻧﻪ ُﻭ ِﺟﺪ ﰲ ﻭﻗﺖ ﻣﻦ‬ ‫ﳛﺘﺎﺝ ﺇﱃ ﻋﻘﻞ‪ ،‬ﻭﻓﻘﻪ‪ ،‬ﻭﳑﺎﺭﺳﺔ‪ ،‬ﻭﺩﺭﺍﻳﺔﺑﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻷﻭﻗﺎﺕ ‪-‬ﻣﻦ ﺍﻟﻨﺎﺱ‪ -‬ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﻔﺮ ﺍﳌﻘﺼﻮﺩ ﰲ‬ ‫ﻭﻣﻘﺎﺻﺪﻫﺎ‪ ،‬ﻭﺧﱪﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻨﺎﺣﻲ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ‪ ،‬ﻭﺑﻌﺾ‬
‫ﺍﳊﺪﻳﺚ ﻛﻔﺮ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﺇﻥ ﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﻜﺬﺏ‪ ،‬ﺃﻭ ﺇﺧﻼﻑ‬ ‫ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﺆﺗﻮﺍ ﺣﻈﹰﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﱂ ﳛﺼﻠﻮﺍ ﻋﻠﻰ ﻣﺎ‬
‫ﺍﻟﻮﻋﺪ‪ ،‬ﺃﻭ ﺍﻟﻔﺠﻮﺭ ﰲ ﺍﳋﺼﻮﻣﺔ‪ ،‬ﺃﻭ ﺍﻟﻐﺪﺭ ﰲ ﺍﻟﻌﻬﺪ؛ ﻓﺈﻧﻪ ﻳﻜﻔﺮ‬ ‫ﻳﺴﻤﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ "ﻓﻘﻪ ﺍﻟﻨﻔﺲ" ‪-‬ﻭﻫﻮ ﺗﺪﺭﺏ ﺍﻟﻨﻔﺲ ﰲ ﳎﺎﻝ‬
‫ﺑﺬﻟﻚ ﻛﻔﺮﹰﺍ ﳐﺮﺟﹰﺎ ﻣﻦ ﺍﳌﻠﺔ !!‬ ‫ﺍﻟﻈﻨﻮﻥ‪ ،‬ﻭﻣﺂﺧﺬ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ‪ -‬ﻗﺪ ﻳﺄﺧﺬ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻧﺼﹰﺎ‬
‫ﺷﺮﻋﻴﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ ،‬ﻭﻳﻘﻒ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﺴﺘﻨﺒﻂ ﻣﻨﻪ ﺃﺣﻜﺎﻣﹰﺎ ﻛﺜﲑﺓ‪،‬‬
‫ﻭﺑﺬﻟﻚ ﺃﻫﺪﺭ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ‪ -‬ﺍﻟﺬﻱ ﻓﻬﻢ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﳋﺎﻃﺊ‬
‫ﻭﻳﺘﻤﺴﻚ ﻬﺑﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻭﻳﺸﺪﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﻳﺮﻣﻲ ﻣﻦ ﺧﺎﻟﻔﻮﻩ‬
‫ﳍﺬﺍ ﺍﳊﺪﻳﺚ‪ -‬ﺃﻫﺪﺭ ﻣﺌﺎﺕ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺗﺪﻝ‬
‫ﲟﺨﺘﻠﻒ ﺍﻷﻟﻘﺎﺏ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﻲ ﻻ ﻳﻜﻔﺮﻭﻥ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﻋﻘﻴﺪﺓ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻛﻤﺎ ﻗﺮﺭﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﻄﺤﺎﻭﻱ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‬ ‫ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﺍﻟﻈﺎﻫﺮﻱ ﻟﻠﻨﺼﻮﺹ‪:‬‬
‫ﰲ ﻋﻘﻴﺪﺗﻪ‪" :‬ﻭﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺔ ﳏﻤﺪ ‪ ‬ﰲ ﺍﻟﻨﺎﺭ ﻻ ﳜﻠﺪﻭﻥ‪،‬‬ ‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ‪ :‬ﻭﻫﻮ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻘﻴﺪﺓ‪ ،‬ﻓﺤﲔ ﻳﺴﻤﻊ ﺑﻌﺾ‬
‫ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻣﻮﺣﺪﻭﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻏﲑ ﺗﺎﺋﺒﲔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻟﻘﻮﺍ ﺍﷲ‬ ‫ﺍﻟﻨﺎﺱ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٢٧٩ ، ٣٣‬ﻭﻣﺴﻠﻢ )‪.(٨٨‬‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ –ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪" :-‬ﺃﺭﺑﻊ ﻣﻦ ﻛﻦ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٢٦‬‬ ‫‪٢٥‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳌﺴﺄﻟﺔ ﺣﱴ ﻳﻔﻬﻢ ﺍﳌﺴﺄﻟﺔ ﻓﻬﻤﹰﺎ‬ ‫ﻋﺎﺭﻓﲔ"‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺇﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴﻨﺔ؛ ﻓﺄﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﻳﻜﻔﺮﻭﻥ‬
‫ﺻﺤﻴﺤﹰﺎ ﻋﻠﻰ ﺿﻮﺀ ﺫﻟﻚ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﺠﻤﻟﺮﺩ ﻓﻌﻞ ﻛﺒﲑﺓ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺑﺴﺒﺐ ﻇﺎﻫﺮﻳﺔ ﺇﻧﺴﺎﻥ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﲔ ﻧﻘﻒ ﻋﻨﺪ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪" :‬ﻻ ﻳﺒﻮﻟﻦ‬ ‫ﻧﺺ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻭﺇﻏﻔﺎﻟﻪ ﻟﻠﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺒﺎﺏ‪.‬‬

‫ﺃﺣﺪﻛﻢ ﰲ ﺍﳌﺎﺀ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﻻ ﳚﺮﻱ ﰒ ﻳﻐﺘﺴﻞ ﻓﻴﻪ")‪ ،(1‬ﻧﺮﻯ‬ ‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﺣﲔ ﻳﺴﻤﻊ ﺇﻧﺴﺎﻥ ‪-‬ﻣﺜ ﹰ‬
‫ﻼ‪ -‬ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪:‬‬
‫ﺑﻌﺾ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺑﺎﻝ ﰲ ﺇﻧﺎﺀ‪ ،‬ﰒ ﺻﺒﻪ ﰲ ﻫﺬﺍ‬ ‫"ﻻ ﻭﺿﻮﺀ ﺇﻻ ﻣﻦ ﺻﻮﺕ ﺃﻭ ﺭﻳﺢ")‪ ،(١‬ﻓﺤﺴﺐ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻈﺎﻫﺮﻳﺔ‬
‫ﺍﳌﺎﺀ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺑﺄﺱ؛ ﻷﻥ ﺍﶈﻈﻮﺭ ﻫﻮ ﺃﻥ ﻳﺒﻮﻝ ﰲ ﺍﳌﺎﺀ‬ ‫ﳍﺬﺍ ﺍﻟﻠﻔﻆ‪ ،‬ﻗﺪ ﻳﺘﺼﻮﺭ ﺍﻟﺸﺎﺏ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺼﻮﺕ‬
‫ﻣﺒﺎﺷﺮﺓ!! ﺑﻞ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻟﻮ ﺗﻐﻮﻁ ﺃﺣﺪ ﰲ ﻫﺬﺍ ﺍﳌﺎﺀ ﻓﻼ ﺑﺄﺱ‪،‬‬ ‫ﺃﻭ ﺍﻟﺮﻳﺢ ﻓﻘﻂ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻟﻨﺺ ﻣﻘﺼﻮﺩ؟! ﻻﺷﻚ ﺃﻥ‬
‫ﺍﳌﻬﻢ ﺃﻻ ﻳﺒﻮﻝ ﻓﻴﻪ!!)‪ (٢‬ﻭﻫﺬﺍ ﲨﻮﺩ ﺷﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻨﺺ‪ ،‬ﻓﻤﻘﺼﻮﺩ‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﻻ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻳﺘﻮﺿﺄ ﻣﻦ ﺍﻟﺒﻮﻝ ﺍﻟﻐﺎﺋﻂ ﺍﳌﺬﻱ ﺍﻟﻨﻮﻡ‪ ..‬ﻭﳓﻮ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻭﺍﺿﺢ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﻫﺬﺍ‬ ‫ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﻟﻮ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻭﻗﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻨﺺ ﻓﻘﻂ‪ ،‬ﺭﲟﺎ ﻳﻘﻊ ﰲ‬
‫ﺍﳌﻘﺼﻮﺩ‪.‬‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻀﻼﻝ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺎﻧﻮﺍ ﻳﺸﲑﻭﻥ ‪ -‬ﺇﱃ ﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﲨﻊ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺣﱴ ﺇﻥ ﺍﻷﻣﺎﻡ ﺃﲪﺪ ﻛﺎﻥ ﻳﻘﻮﻝ ‪:‬‬
‫"ﻟﻮ ﱂ ﳒﻤﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺳﺒﻌﲔ ﻃﺮﻳﻘﹰﺎ ﻣﺎ ﻋﻘﻠﻨﺎﻩ"‪ ،‬ﻳﻌﲏ‬
‫ﺃﻧﻪ ﻛﺎﻥ ﳚﻤﻊ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻃﺮﻕ ﻛﺜﲑﺓ‪ ،‬ﺃﻭ ﳚﻤﻊ‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٢٣٢‬ﻭﻣﺴﻠﻢ )‪.(٤٢٤‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ ﰲ ‪ :‬ﺍﶈﻠﻰ ‪ ١٦٦/١‬ﻭﺍﺠﻤﻟﻤﻮﻉ ‪١١٨/١‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٩٧١٢‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(٦٩‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪.(٥٠٨‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٢٨‬‬ ‫‪٢٧‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﲟﺎ ﰲ ﺫﻟﻚ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ‪ :‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻣﺎﻟﻚ‪،‬‬ ‫ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﺘﻌﺠﻞ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪:‬‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺃﻳﻀﹰﺎ‪ ،‬ﻭﺍﺧﺘﺎﺭﻫﺎ ﲨﻠﺔ ﻣﻦ‬
‫ﻼ‪ ،‬ﻟﻜﲏ ﻻ ﺃﻗﺼﺪ ‪-‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻳﻼﺣﻆ ﺃﻥ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓﹰﺎ ﻓﻌ ﹰ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﶈﻘﻘﲔ ﻛﺎﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﲨﺎﻋﺔ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ‬
‫ﺍﻵﻥ‪ -‬ﺃﻥ ﺃﻗﺮﺭ ﺣﻜﻤﹰﺎ ﻓﻘﻬﻴﺎﹰ‪ ،‬ﺇﳕﺎ ﺃﻗﺼﺪ ﺃﻥ ﺃﺅﻛﺪ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺘﺄﱐ‬
‫ﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﺳﻨﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﺑﻮﺍﺟﺒﺔ‪،‬‬
‫ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ‪:‬‬
‫ﻓﻬﻞ ﺗﺮﻯ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺿﺮﺑﻮﺍ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﻋﺮﺽ ﺍﳊﺎﺋﻂ ﻛﻤﺎ‬
‫ﻗﺪ ﻳﻈﻦ ﺑﻌﺾ ﺍﳌﺘﻌﺠﻠﲔ ﻛﻼ‪ ،‬ﻭﻟﻜﻦ ﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳﺼﺤﺢ ﻫﺬﺍ‬ ‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻭﺭﺩ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﺃﻧﻪ‬
‫ﻼ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺻﺤﺢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻜﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﻗﻮﻟﻪ‬ ‫ﺍﳊﺪﻳﺚ ﺃﺻ ﹰ‬ ‫ﻗﺎﻝ‪" :‬ﻻ ﺻﻼﺓ ﳌﻦ ﻻ ﻭﺿﻮﺀ ﻟﻪ‪ ،‬ﻭﻻ ﻭﺿﻮﺀ ﳌﻦ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ‬
‫‪" : ‬ﻭﻻ ﻭﺿﻮﺀ ﳌﻦ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ" ﻟﻨﻔﻲ ﺍﻟﻜﻤﺎﻝ ﻻ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ")‪ (١‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﺤﻪ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﻢ‬
‫ﺍﻟﺼﺤﺔ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻭﺿﻮﺀ ﻛﺎﻣﻞ‪ ،‬ﻟﻮﺟﻮﺩ ﻗﺮﺍﺋﻦ ﻋﺪﻳﺪﺓ ﺩﻟﺖ ﻋﻠﻰ‬ ‫ﻣﻨﻪ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻣﻦ ﱂ ُﻳﺴ ﱢﻢ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﻓﻼ ﻭﺿﻮﺀ ﻟﻪ‪،‬‬
‫ﺫﻟﻚ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﻭﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻫﺬﻩ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﻭﻣﺬﻫﺐ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ‪ ،‬ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺃﻥ ﺃﺑﺎ ﺩﺍﻭﺩ ﺭﻭﻯ ﰲ ﺳـﻨﻨﻪ ‪-‬ﺑﺴﻨﺪ ﺣﺴﻦ‪ -‬ﻋﻦ‬
‫ﻣﺬﻫﺐ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻠﻞ ﻣﻦ ﻗﻴﻤﺘﻪ‪ ،‬ﻭﻟﻜﻦ ﺃﺭﻳﺪ ﺃﻥ ﺃﺫﻛﺮ ﺍﻟﺮﺃﻱ‬
‫ﻼ ﺃﺗﻰ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪:‬‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﺃﻥ ﺭﺟ ﹰ‬
‫ﺍﻵﺧﺮ ﻭﻣﺎ ﻳﺪﻋﻤﻪ‪:‬‬
‫"ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﺍﻟﻄﻬﻮﺭ؟" ﻓﺪﻋﺎ ﲟﺎﺀ ﰲ ﺇﻧﺎﺀ؛ ﻓﻐﺴﻞ ﻛﻔﻴﻪ‬
‫ﺛﻼﺛﺎﹰ‪ ،‬ﰒ ﻏﺴﻞ ﻭﺟﻬﻪ ﺛﻼﺛﺎﹰ‪ ،‬ﰒ ﻏﺴﻞ ﺫﺭﺍﻋﻴﻪ ﺛﻼﺛﺎﹰ‪ ،‬ﰒ ﻣﺴﺢ‬
‫ﺑﺮﺃﺳﻪ‪ ،‬ﻓﺄﺩﺧﻞ ﺇﺻﺒﻌﻴﻪ ﺍﻟﺴﺒﺎﺣﺘﲔ ﰲ ﺃﺫﻧﻴﻪ‪ ،‬ﻭﻣﺴﺢ ﺑﺈﻬﺑﺎﻣﻴﻪ ﻋﻠﻰ‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪ ،(٢٥٨٩٦ ، ٢٥٨٩٤ ، ٢٢١٥٢ ، ١٦٠٥٤ ، ٩٠٥٠‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻇﺎﻫﺮ ﺃﺫﻧﻴﻪ‪ ،‬ﻭﺑﺎﻟﺴﺒﺎﺣﺘﲔ ﺑﺎﻃﻦ ﺃﺫﻧﻴﻪ‪ ،‬ﰒ ﻏﺴﻞ ﺭﺟﻠﻴﻪ ﺛﻼﺛﹰﺎ ﺛﻼﺛﺎﹰ‪،‬‬
‫)‪ ،(٩٢‬ﻭﺍﺑﻦ ﻣﺎﺟﺔ )‪.(٣٩٤ ، ٣٩٣ ، ٣٩٢‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٣٠‬‬ ‫‪٢٩‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫‪’n<Î) öΝà6n=ã_ö‘r&uρ öΝä3Å™ρâãÎ/ (#θßs|¡øΒ$#uρ È,Ïù#uyϑø9$# ’n<Î) öΝä3tƒÏ‰÷ƒr&uρ‬‬ ‫ﰒ ﻗﺎﻝ ‪ :‬ﻫﻜﺬﺍ ﺍﻟﻮﺿﻮﺀ ﻓﻤﻦ ﺯﺍﺩ ﻋﻠﻰ ﻫﺬﺍ ﺃﻭ ﻧﻘﺺ ﻓﻘﺪ‬
‫ﺃﺳﺎﺀ‪ ،‬ﻭﻇﻠﻢ‪] ،‬ﺃﻭ[ ﻇﻠﻢ‪ ،‬ﻭﺃﺳﺎﺀ")‪ (١‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺍﻷﻋﺮﺍﰊ ﻛﺎﻥ ﻻ‬
‫‪] 〈 4 È÷t6÷ès3ø9$#‬ﺍﳌﺎﺋﺪﺓ‪.[٦ :‬‬
‫ﻳﻌﺮﻑ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﻳﻘﻮﻝ ﻛﻴﻒ ﺍﻟﻮﺿﻮﺀ؟ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻌﻠﻤﻪ ﺍﻟﻨﱯ‬
‫ﻭﻫﻜﺬﺍ ﺗﺪﺭﻙ ﺃﻥ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﰲ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺲ ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ‬ ‫‪ ‬ﺍﻟﺘﺴﻤﻴﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﻟﻌﻠﻤﻪ ﺇﻳﺎﻫﺎ‪.‬‬
‫ﳎﺮﺩ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻨﺺ ‪-‬ﻛﻤﺎ ﻳﺘﺼﻮﺭ ﺑﻌﺾ ﺍﳌﺘﺴﺮﻋﲔ‪ ،-‬ﺑﻞ ﻫﻮ‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻥ ﺍﻟﺬﻳﻦ ﻧﻘﻠﻮﺍ ﺍﻟﻮﺿﻮﺀ ﻋﻦ ﺍﻟﻨﱯ ‪ - ‬ﻭﻋﺪﺩﻫﻢ ﺍﺛﻨﺎﻥ‬
‫ﻣﺒﲏ ﻋﻠﻰ ﺃﺻﻮﻝ‪ ،‬ﻭﻋﻠﻰ ﻧﻈﺮﺓ ﺃﻋﻤﻖ ﰲ ﺍﻟﻨﺺ ﻧﻔﺴﻪ‪ ،‬ﻭﰲ ﻏﲑﻩ ﻣﻦ‬
‫ﲰﻰ ﻋﻠﻰ‬ ‫ﻭﻋﺸﺮﻭﻥ ﺻﺤﺎﺑﻴﹰﺎ‪ -‬ﱂ ﻳﻨﻘﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﱠ‬
‫ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﺍﻟﻘﺮﺍﺋﻦ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻗﻮﻝ ﺍﻟﻨﱯ ‪" :‬ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ ﺃﺣﺪﻛﻢ ﻣﻦ ﻧﻮﻣﻪ‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻳﺪﺧﻞ ﰲ ﺍﻟﻐﺴﻞ؛ ﻓﺈﺫﺍ ﻧﻮﻯ ﺍﻹﻧﺴﺎﻥ ﺭﻓﻊ‬
‫ﻓﻼ ﻳﻐﻤﺲ ﻳﺪﻩ ﰲ ﺍﻹﻧﺎﺀ ﺣﱴ ﻳﻐﺴﻠﻬﺎ ﺛﻼﺛﹰﺎ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺪﺭﻱ ﺃﻳﻦ‬
‫ﺍﳊﺪﺙ ﺍﻷﻛﱪ ﻭﺍﻷﺻﻐﺮ ﺑﺎﻟﻐﺴﻞ ﺃﺟﺰﺃﻩ ﻋﻦ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﱂ ﻳﻨﻘﻞ‬
‫ﺑﺎﺗﺖ ﻳﺪﻩ")‪ ،(١‬ﺃﺧﺬ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻧﺺ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻼ‪ ،‬ﻭﺍﻥ ﻛﺎﻧﺖ ﺍﻟﺘﺴﻤﻴﺔ‬‫ﺍﻷﻣﺮ ﺑﺎﻟﺘﺴﻤﻴﺔ ﻗﺒﻞ ﺍﻟﻐﺴﻞ ﻻ ﻗﻮ ﹰﻻ‪ ،‬ﻭﻻ ﻓﻌ ﹰ‬
‫ﳚﺐ ﻋﻠﻴﻪ ‪-‬ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ ﻣﻦ ﻧﻮﻡ ﺍﻟﻠﻴﻞ‪ -‬ﺃﻥ ﻳﻐﺴﻞ ﻳﺪﻩ ﻗﺒﻞ ﺃﻥ‬
‫ﻋﻠﻰ ﺍﻟﻐﺴﻞ ﻣﺴﻨﻮﻧﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻳﺪﺧﻞ ﻓﻴﻪ‪.‬‬
‫ﻳﺪﺧﻠﻬﺎ ﰲ ﺍﻹﻧﺎﺀ‪ ،‬ﻭﺃﻧﻪ ﳛﺮﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻐﻤﺲ ﻳﺪﻩ ﰲ ﺍﻹﻧﺎﺀ ﻗﺒﻞ‬
‫ﻏﺴﻠﻬﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﻴﻘﻈﹰﺎ ﻣﻦ ﻧﻮﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﲨﺎﻋﺔ ﻣﻦ‬ ‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺃﻥ ﺍﻟﺘﺴﻤﻴﺔ ﱂ ﺗﺬﻛﺮ ﰲ ﺁﻳﺔ ﺍﻟﻮﺿﻮﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ‪-‬ﺃﻳﻀﹰﺎ‪ -‬ﰲ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ‬ ‫‪šÏ $pκš‰r'¯≈tƒ ‬ﺍﻟﺬﻳﻦ ‪öΝä3yδθã_ãρ (#θè=Å¡øî$$sù Ïο4θn=¢Á9$# ’n<Î) óΟçFôϑè% #sŒÎ) (#ûθãΨtΒ#u‬‬

‫ﺑﻌﺾ ﻋﻠﻤﺎﺋﻨﺎ ﺍﳌﻌﺎﺻﺮﻳﻦ‪.‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )‪.(٤١٦‬‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﺑﻮ ﺩﺍﻭﺩ )‪.(١١٦‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٣٢‬‬ ‫‪٣١‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫"ﻓﺈﻥ ﺃﺣﺪﻛﻢ ﻻ ﻳﺪﺭﻱ‪ "..‬ﻣﺸﻌﺮ ﺑﺄﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻻ‬ ‫ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻣﺬﻫﺐ ﺁﺧﺮ ‪ -‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ‪ :‬ﺃﰊ ﺣﻨﻴﻔﺔ‪،‬‬
‫ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ‪.‬‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻣﺎﻟﻚ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ ،‬ﻭﺍﺧﺘﺎﺭﻫﺎ ﲨﻊ‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻛﺬﻟﻚ ﻗﻮﻟﻪ ‪" :‬ﺛﻼﺛﹰﺎ" ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﻓﺈﻥ‬ ‫ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ -‬ﻳﺮﻭﻥ ﺃﻥ ﻫﺬﺍ ﻋﻠﻰ‬
‫ﺍﻷﺻﻞ ‪-‬ﺣﱴ ﰲ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ‪ -‬ﺃﻧﻪ ﻳﻜﻔﻲ ﻏﺴﻠﻬﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺇﺫﺍ‬ ‫ﺍﻻﺳﺘﺤﺒﺎﺏ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ‪ -‬ﻳﻌﲏ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻺﻧﺴﺎﻥ ﺃﻥ‬
‫ﺯﺍﻟﺖ ﲟﺮﺓ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻳﻐﺴﻞ ﻳﺪﻳﻪ ﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ ﻣﻦ ﻧﻮﻣﻪ ﻗﺒﻞ ﺃﻥ ﻳﻐﻤﺲ ﻳﺪﻩ ﰲ ﺍﻹﻧﺎﺀ‪،‬‬
‫ﻟﻜﻦ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻓﻬﻞ ﺗﺮﻯ ﻫﺆﻻﺀ ‪ -‬ﻭﻫﻢ ﺍﳉﻤﻬﻮﺭ‪-‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻗﻮﻟﻪ ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪" :‬ﺇﺫﺍ‬
‫ﺿﺮﺑﻮﺍ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﻋﺮﺽ ﺍﳊﺎﺋﻂ‪ ،‬ﺃﻭ ﻛﺎﻧﻮﺍ ﻣﺘﻬﺎﻭﻧﲔ ﰲ ﺃﻣﺮ ﺍﻟﻨﱯ‬
‫ﺍﺳﺘﻴﻘﻆ ﺃﺣﺪﻛﻢ ﻣﻦ ﻣﻨﺎﻣﻪ ﻓﻠﻴﺴﺘﻨﺜﺮ ﺛﻼﺙ ﻣﺮﺍﺕ ‪-‬ﻳﻌﲏ ﻳﺴﺘﻨﺸﻖ‬
‫‪ ‬ﻛﻤﺎ ﻳﺘﺼﻮﺭ ﺑﻌﺾ ﺍﳌﺘﺴﺮﻋﲔ؟! ﻛﻼ‪ ،‬ﻟﻜﻨﻬﻢ ﺃﺧﺬﻭﺍ ﺑﻘﺮﺍﺋﻦ‬
‫ﰒ ﳜﺮﺝ ﺍﳌﺎﺀ ﻣﻦ ﺃﻧﻔﻪ ﺛﻼﺛﹰﺎ‪ -‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺒﻴﺖ ﻋﻠﻰ‬
‫ﻗﻮﻳﺔ ﺍﺳﺘﻨﺒﻄﻮﺍ ﻣﻨﻬﺎ ﺃﻥ ﺍﻷﻣﺮ ﻟﻼﺳﺘﺤﺒﺎﺏ‪ ،‬ﻻ ﻟﻠﻮﺟﻮﺏ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ‬
‫ﺧﻴﺎﺷﻴﻤﻪ")‪ ،(١‬ﻭﻗﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﻛﻤﺎ ﻗﺎﻝ ﻋﺪﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪-‬‬
‫ﺍﻟﻘﺮﺍﺋﻦ‪:‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﻨﺜﺎﺭ‪ ،‬ﺇﻻ ﺍﺑﻦ ﺣﺰﻡ ﺣﻴﺚ ﺫﻫﺐ ﺇﱃ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﺘﻌﻠﻴﻞ ﰲ ﻗﻮﻟﻪ ‪" :‬ﻓﺈﻧﻪ ﻻ ﻳﺪﺭﻱ ﺃﻳﻦ ﺑﺎﺗﺖ ﻳﺪﻩ‪،"..‬‬
‫ﻭﺟﻮﺏ ﺍﻻﺳﺘﻨﺜﺎﺭ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺮﺟﻮﺡ‪.‬‬
‫ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﳚﺰﻡ ﺑﻮﺟﻮﺩ ﺍﻟﻨﺠﺎﺳﺔ ﰲ ﺑﺪﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻪ‬
‫ﻓﻬﺬﻩ ﺍﻟﻘﺮﺍﺋﻦ ﺟﻌﻠﺘﻬﻢ ﻳﻘﻮﻟﻮﻥ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻋﻘﺐ ﺍﻻﺳﺘﻴﻘﺎﻅ‬
‫ﺍﻟ َﻐﺴﻞ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﻐﺴﻞ ﺇﺫﺍ ﺗﻴﻘﻦ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﺃﻣﺎ ﻟﻮ ﺷﻚ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻦ ﻧﻮﻡ ﺍﻟﻠﻴﻞ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﻟﻴﺲ ﺑﻮﺍﺟﺐ‪.‬‬
‫ﰲ ﺍﻟﻨﺠﺎﺳﺔ ‪-‬ﺑﻞ ﺣﱴ ﻟﻮ ﻇﻦ ﺃﻥ ﺍﻟﻨﺠﺎﺳﺔ ﻣﻮﺟﻮﺩﺓ‪ -‬ﻓﻼ ﳚﺐ‬
‫ﻋﻠﻴﻪ ﺍﻟﻐﺴﻞ؛ ﻷﻥ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﺎﻟﺘﻌﻠﻴﻞ ﰲ ﻗﻮﻟﻪ ‪:‬‬

‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٣٠٥٢‬‬

 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٣٤‬‬ ‫‪٣٣‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﻳﻘﺮﺃ ﺍﶈﻠﻰ ﻓﻴﺼﺒﺢ ﺃﺳﲑﹰﺍ ﻻﺑﻦ ﺣﺰﻡ‪ ،‬ﻷﻥ ﺍﺑﻦ ﺣﺰﻡ ﳝﻠﻚ ﺃﺳﻠﻮﺑﹰﺎ‬
‫ﻗﻮﻳﹰﺎ‪ ،‬ﻭﳛﺎﺻﺮ ﺧﺼﻮﻣﻪ ﺑﺎﻟﻘﻴﺎﺳﺎﺕ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺃﻬﻧﻢ ﻣﺘﻨﺎﻗﻀﻮﻥ ﰲ‬
‫ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻓﻴﻘﻊ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﺣﻴﺎﻧﹰﺎ ﲢﺖ ﺗﺄﺛﲑ ﺃﺳﻠﻮﺏ ﺍﺑﻦ ﺣﺰﻡ‪،‬‬
‫ﻭﻗﻮﺗﻪ‪ ،‬ﻓﻴﺼﺒﺢ ﻳﻔﱵ ﲟﺬﻫﺐ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻴﻤﺎ ﻭﺍﻓﻖ ﻓﻴﻪ‬
‫ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻓﻴﻤﺎ ﺧﺎﻟﻔﻬﻢ‪ ،‬ﻭﻓﻴﻤﺎ ﺷﺬ ﻓﻴﻪ!! ﻭﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﺑﻞ‬
‫ﺇﻧﲏ ﺃﺭﻯ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺍﳌﺒﺘﺪﺉ ﺃﻻ ﻳﺒﺪﺃ ﺑﻘﺮﺍﺀﺓ ﻛﺘﺎﺏ ﺍﺑﻦ ﺣﺰﻡ‪،‬‬
‫ﻭﺇﳕﺎ ﻳﻘﺮﺃ ﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﻘﺎﺭﻧﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻋﺘﺪﺍﻝ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻓﻴﻬﺎ ﺷﺪﺓ ﻋﻠﻰ ﺍﳋﺼﻮﻡ‪ ،‬ﺣﱴ ﻳﺘﻌﻮﺩ ﺍﻟﻄﺎﻟﺐ ﺳﻌﺔ ﺍﻟﺒﺎﻝ‪ ،‬ﻭﺳﻌﺔ‬
‫ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺳﻌﺔ ﺍﻷﻓﻖ ﻭﻫﺪﻭﺀ ﺍﻟﻨﻘﺎﺵ ﻛﻜﺘﺐ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻭﺍﺑﻦ‬
‫ﺍﳌﻨﺬﺭ ﻭﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﳓﻮﻫﺎ‪ ،‬ﰒ ﻳﻘﺮﺃ ﻣﺎ ﺷﺎﺀ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻮﺛﻮﻗﺔ‪.‬‬
‫ﻣﺮﺓ ﺃﺧﺮﻯ ﺃﻗﻮﻝ‪ :‬ﺣﲔ ﺃﺿﺮﺏ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻟﺴﺖ ﺃﺭﻳﺪ ﺃﻥ‬
‫ﺃﻗﺮﺭ ﻓﻴﻬﺎ ﺭﺃﻳﹰﺎ ﻓﻘﻬﻴﺎﹰ‪ ،‬ﻓﻘﺪ ﺗﻮﺍﻓﻘﻮﻧﲏ ﺃﻭ ﲣﺎﻟﻔﻮﻧﲏ‪ ،‬ﻭﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ‬
‫ﻣﻨﻜﻢ‪ :‬ﺇﻥ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺀ ﻭﺍﺟﺒﺔ‪ ،‬ﻭﺇﻥ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﺑﻌﺪ‬
‫ﺍﻻﺳﺘﻴﻘﺎﻅ ﻣﻦ ﻧﻮﻡ ﺍﻟﻠﻴﻞ ﻭﺍﺟﺐ‪ ،‬ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ‪ ،‬ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ‬
‫ﺍﻵﻥ ﺗﻘﺮﻳﺮ ﺃﻥ ﻫﺬﺍ ﻭﺍﺟﺐ ﺃﻭ ﻣﺴﺘﺤﺐ‪ ،‬ﻭﺇﳕﺎ ﺃﻥ ﻧﻌﻠﻢ ﺩﺍﺋﻤﹰﺎ ﺃﻥ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﳛﺘﺎﺝ ﺇﱃ ﻓﻘﻪ‪ ،‬ﻭﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻭﺇﱃ‬
‫ﲨﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻌﺪﻳﺪﺓ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺇﱃ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻛﻼﻡ ﺃﻫﻞ‬
‫ﺍﻟﻌﻠﻢ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻮﺍﺣﺪﺓ؛ ﺣﱴ ﻳﻜﻮﻥ ﺃﺧﺬﻙ ﻬﺑﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻭ ﺫﺍﻙ‬
‫ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﻭﲤﺤﻴﺺ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﲤﺴﻚ ﺑﻈﺎﻫﺮ ﺍﻟﻨﺺ ﺩﻭﻥ‬
‫ﺗﻌﻤﻖ‪ ،‬ﻓﺈﺫﺍ ﺍﺧﺘﺮﺕ ﺑﻌﺪ ﺍﻟﺪﺭﺍﺳﺔ ﺃﺣﺪ ﺍﻟﺮﺃﻳـﲔ ﻓﻠﻴﺲ ﻋﻠﻴﻚ ﰲ‬
‫ﺫﻟﻚ ﺣﺮﺝ‪ ،‬ﻓﻠﻚ ﺳﻠﻒ ﻣﻦ ﺃﺋﻤﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﻋﻠﻤﺎﺋﻬﺎ‪.‬‬
‫ﻭﻗﻔﺔ ﻣﻊ ﺍﻟﻈﺎﻫﺮﻳﺔ‪:‬‬

‫***‬ ‫ﺃﺭﻳﺪ ﺃﻥ ﺃﺷﲑ ‪ -‬ﲟﻨﺎﺳﺒﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ -‬ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ‬
‫ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﻫﻮ ﺇﻣﺎﻡ ﺟﻠﻴﻞ‪ ،‬ﻭﻟﻪ ﻛﺘﺐ ﻣﻦ ﺃﳘﻬﺎ ﻭﺃﺷﻬﺮﻫﺎ ﻛﺘﺎﺏ‬
‫"ﺍﶈﻠﻰ" ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﻮﻛﺘﺎﺏ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﻓﻴﻪ ﻓﻘﻪ ﻛﺒﲑ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻓﻴﻪ ﺳﻘﻄﺎﺕ‪ ،‬ﻭﺯﻻﺕ ﻻ ﳜﻠﻮ ﻣﻨﻬﺎ ﻛﺘﺎﺏ‪ ،‬ﻓﺒﻌﺾ ﻃﻼﺏ ﺍﻟﻌﻠﻢ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٣٦‬‬ ‫‪٣٥‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﻛﺬﻟﻚ ﲡﺪﻩ ﻣﺸﻐﻮ ﹰﻻ ﻭﻣﻨﻬﻮﻣﹰﺎ ﺑﺘﺘﺒﻊ ﺍﻟﻐﺮﺍﺋﺐ؛ ﻓﺈﺫﺍ ﻭﺟﺪ ﻗﻮ ﹰﻻ‬ ‫א‬ ‫א‬
‫ﻏﺮﻳﺒﹰﺎ‪ ،‬ﺃﻭ ﺭﺃﻳﹰﺎ ﺷﺎﺫﹰﺍ ﲤﺴﻚ ﺑﻪ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﻳﻜﻮﻥ ﺍﻟﺪﺍﻓﻊ ﺇﱃ ﺫﻟﻚ‬
‫א‬ ‫א‬
‫ﺷﻬﻮﺓ ﺧﻔﻴﺔ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﺗﺘﻤﺜﻞ ﰲ ﺣﺐ ﺍﻟﺘﻤﻴﺰ ﻋﻦ ﺍﻟﻨﺎﺱ!‬
‫ﻭﺍﻟﻐﺮﺍﺋﺐ ﺃﺣﻴﺎﻧﹰﺎ ﺗﺸﺪ ﺍﻹﻧﺴﺎﻥ؛ ﻓﺎﻹﻧﺴﺎﻥ ﺣﲔ ﻳﺴﻤﻊ ﺃﻣﺮﹰﺍ‬
‫ﻭﻟﺬﻟﻚ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺭﺃﻱ ﺍﳉﻤﻬﻮﺭ ﻏﺎﻟﺒﹰﺎ ﺃﺻﻮﺏ‪ ،‬ﻭﻟﻴﺴﺖ ﻫﺬﻩ‬
‫ﻋﺎﺩﻳﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻠﻔﺖ ﻧﻈﺮﻩ‪ ،‬ﻟﻜﻦ ﺣﲔ ﻳﺴﻤﻊ ﺃﻣﺮﹰﺍ ﻏﺮﻳﺒﹰﺎ‪ ،‬ﻳﻘﻒ‬
‫ﻗﺎﻋﺪﺓ ﻣﻄﻠﻘﺔ ﻭﻟﻜﲎ ﺃﻗﻮﻝ ‪ :‬ﻏﺎﻟﺒﹰﺎ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺇﺫﺍ ﻗﺎﻟﻮﺍ‬
‫ﻋﻨﺪﻩ‪ .‬ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎ ﹰﻻ‪ :‬ﺇﻥ ﺃﺣﺪﻧﺎ ﻗﺪ ﳝﺸﻲ ﰲ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻭﳚﺪ ﺃﻋﺪﺍﺩﹰﺍ‬
‫ﺑﻘﻮﻝ‪ ،‬ﰒ ﺧﺎﻟﻔﻬﻢ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﺍﺛﻨﺎﻥ‪ ،‬ﺃﻭ ﺛﻼﺛﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻬﻞ ﻳﻌﲏ‬
‫ﻫﺎﺋﻠﺔ ﻣﻦ ﺍﻟﺴﻴﺎﺭﺍﺕ ﲤﺸﻲ ﻓﻼ ﺗﻠﻔﺖ ﻧﻈﺮﻩ‪ ،‬ﻟﻜﻦ ﺣﲔ ﻳﺮﻯ ﺳﻴﺎﺭﺓ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﳉﻢ ﺍﻟﻐﻔﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻋﱪﺓ ﺑﻘﻮﳍﻢ ﻭﺭﺃﻳﻬﻢ؟! ﻫﻨﺎ ﻧﻘﻮﻝ‬
‫ﻏﺮﻳﺒﺔ ﺃﻭ ﺣﺎﺩﺛﹰﺎ ﻏﺮﻳﺒﹰﺎ‪ ،‬ﲡﺪ ﺍﻟﻨﺎﺱ ﻳﻘﻔﻮﻥ ﻟﻴﻨﻈﺮﻭﺍ ﺇﱃ ﻫﺬﺍ ﺍﻷﻣﺮ‬
‫‪ :‬ﻻ‪ ،‬ﺑﻞ ﺍﻟﻐﺎﻟﺐ ﺃﻥ ﺭﺃﻱ ﺍﳉﻤﺎﻫﲑ ﺃﻗﺮﺏ ﻟﻠﺼﻮﺍﺏ‪ ،‬ﻭﻻ ﳝﻨﻊ ﺃﻥ‬
‫ﺍﻟﻐﺮﻳﺐ‪ ،‬ﺃﻭ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺍﳌﻔﺎﺟﺊ‪ ،‬ﻭﻳﺘﺤﻠﻘﻮﻥ ﺣﻮﻟﻪ‪.‬‬
‫ﻳﻜﻮﻥ ﺍﻟﺼﻮﺍﺏ ﻣﻊ ﻏﲑﻩ ﰲ ﻣﺴﺎﺋﻞ ﺃﺧﺮﻯ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻋﻠﻰ‬
‫ﻛﺬﻟﻚ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻓﻜﺜﲑ ﻣﻦ ﻃﻼﺏ‬
‫ﺍﻹﻧﺴﺎﻥ ﺃﻻ ﻳﺘﺴﺮﻉ ﰲ ﺗﺒﲏ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺸﺎﺫﺓ ﺃﻭ ﺍﻟﱵ ﻓﻴﻬﺎ‬
‫ﺍﻟﻌﻠﻢ ﺣﻈﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻐﺮﺍﺋﺐ‪ ،‬ﻭﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻳﻜﺜﺮ ﻓﻴﻬﺎ‬
‫ﳐﺎﻟﻔﺔ ﻭﻏﺮﺍﺑﺔ‪.‬‬
‫ﺍﻻﺷﺘﺒﺎﻙ؛ ﻓﺘﺠﺪ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻛﻤﺎ ﺃﺳﻠﻔﺖ ﳝﻜﻨﻪ ﺃﻥ ﻳﺘﻘﻦ ﺑﻌﺾ‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ ﺃﻥ ﻳﺴﻤﻊ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﳛﺮﻡ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﳜﺘﻠﻒ ﺣﻮﳍﺎ ﺍﻟﻌﻠﻤﺎﺀ‪ ..‬ﻭﻓﻼﻥ ﻗﺎﻝ ﻛﺬﺍ‪ ..‬ﻭﻓﻼﻥ ﻗﺎﻝ‬
‫ﺍﻟﺬﻫﺐ ﺍﶈﻠﻖ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺃﻭ ﻳﻮﺟﺐ ﺍﻟﺘﻤﺘﻊ ﰲ ﺍﳊﺞ‪ ،‬ﺃﻭ ﻳﻘﻮﻝ‬
‫ﻛﺬﺍ‪ ،‬ﺃﻣﱠﺎ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﺃﲨﻌﻮﺍ ﻓﻼ ﻳﻌﺮﻓﻬﺎ ﺃﻭ ﻻ‬
‫"ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺭﻣﻰ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻟﻴﻠﺔ ﺍﻟﻌﻴﺪ ﺣﻞ ﺍﻟﺘﺤﻠﻞ ﺍﻷﻭﻝ‪،‬‬
‫ﻳﻌﺮﻑ ﺃﻛﺜﺮﻫﺎ !‬
‫ﻓﺈﺫﺍ ﺃﻣﺴﻰ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻏﺮﺑﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺲ ﻭﱂ ﻳﻄﻒ ﻓﺈﻧﻪ ﻳﻌﻮﺩ‬
‫ﳏﺮﻣﹰﺎ ﻛﻬﻴﺌﺘﻪ ﻗﺒﻞ ﺃﻥ ﻳﺮﻣﻲ"‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻟﻮ ﻧﻈﺮﺕ ﺇﱃ ﻋﺪﺩ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٣٨‬‬ ‫‪٣٧‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫א‬ ‫א‬ ‫ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﻬﺑﺎ ﻣﻦ ﻓﺠﺮ ﺍﻟﺘﺎﺭﻳﺦ ﺇﱃ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻟﻮﺟﺪﻬﺗﻢ ﻳﻌﺪﻭﻥ‬
‫ﻋﻠﻰ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺍﻟﻮﺍﺣﺪﺓ‪ :‬ﻭﻗﺪ ﻻ ﻳﺜﺒﺖ ﻋﻨﻬﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻤﺎ ﻫﻮ‬
‫מ‬ ‫א‬ ‫א‬
‫ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻄﺎﻟﺐ ﻳﺘﺸﺒﺚ ﻬﺑﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﳝﺴﻚ ﻬﺑﺎ ﻭﻳﺪﺍﻓﻊ‬
‫ﻭﻫﺬﺍ ﻏﺎﻟﺒﹰﺎ ﻳﻜﻮﻥ ﻟﻠﻄﺎﻟﺐ ﻣﻊ ﺷﻴﺨﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﺎﻟﺐ ﺇﺫﺍ ﺗﻠﻘﻰ‬
‫ﻋﻨﻬﺎ ﻭﻳﺘﻌﺼﺐ ﳍﺎ؟!‬
‫ﺍﻟﻌﻠﻢ ﻋﻦ ﺷﻴﺨﻪ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻜﺘﺐ‪ ،‬ﺃﺻﺒﺢ ﻋﻨﺪﻩ‬
‫ﺃﺣﻴﺎﻧﹰﺎ ﻗﺪ ﻳﻜﻮﻥ ﺍﺗﺒﺎﻉ ﺍﻟﺪﻟﻴﻞ ﺑﻐﲑ ﻓﻘﻪ ﺃﻭ ﺳﻌﺔ ﻋﻠﻢ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ‬
‫ﺗﻌﺼﺐ ﳍﺬﺍ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﻷﻗﻮﺍﻟﻪ‪ ،‬ﻭﺁﺭﺍﺋﻪ؛ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﳏﺪﺛﹰﺎ‬
‫ﻗﺪ ﻳﻜﻮﻥ ﻣﻊ ﺳﻌﺔ ﺍﻟﻌﻠﻢ –ﻭﻫﺬﺍ ﻳﻘﻊ ﻟﻠﻌﻠﻤﺎﺀ ﻓﻘﻂ‪ ،-‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﻗﺪ‬
‫ﺗﻌﺼﺐ ﻷﺣﻜﺎﻣﻪ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﻓﻘﻴﻬﹰﺎ ﺗﻌﺼﺐ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﻮﻟﻊ ﺑﺎﻟﻐﺮﺍﺋﺐ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻴﻨﺒﻐﻲ‬
‫ﻷﻗﻮﺍﻟﻪ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﺃﺻﺒﺢ ﻳﻨﺼﺮﻫﺎ‪ ،‬ﻭﻳﺪﺍﻓﻊ ﻋﻨﻬﺎ‪ ،‬ﻭﻳﻨﺸﺮﻫﺎ‪،‬‬
‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﻮﺣﺶ ﻣﻦ ﳐﺎﻟﻔﺔ ﺍﳉﻤﺎﻫﲑ ﺇﻻ ﻓﻴﻤﺎ ﻛﺎﻧﺖ‬
‫ﻭﻳﺘﺒﻨﺎﻫﺎ‪ ،‬ﻭﻳﻬﺎﺟﻢ ﳐﺎﻟﻔﻴﻬﺎ‪.‬‬
‫ﺍﻷﺩﻟﺔ ﻓﻴﻪ ﺻﺮﳛﺔ‪ ،‬ﻭﺻﺤﻴﺤﺔ‪.‬‬
‫ﻭﺍﻟﺘﻌﺼﺐ ﺩﺍﺀ ﻗﺪﱘ‪ ،‬ﻭﻻ ﻳﻘﻊ ﻓﻴﻪ ﺇﻻ ﺍﳉﻬﺎﻝ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﶈﻘﻘﻮﻥ ﻓﻬﻢ ﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻭﳛﺬﺭﻭﻥ ﻣﻨﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﲡﺪ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺃﺻﺎﻟﺔ ﻭﲤﻴﺰ ﻻ ﻳﺴﺘﺄﺛﺮ ﳍﺬﺍ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﺑﻞ ﺇﻧﻪ‬
‫ﻳﻌﺘﱪ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﻟﺸﻴﺨﻪ ﻭﺃﺳﺘﺎﺫﻩ‪ -‬ﺍﻟﺬﻱ ﳚﻠﻪ ﻭﻳﻘﺪﺭﻩ‪ -‬ﺃﻥ ﳜﺎﻟﻔﻪ ﰲ‬
‫***‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺭﺃﻯ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﻓﻴﻬﺎ ﻣﻊ ﻏﲑﻩ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻻ ﻳﻘﺼﺮ ﻧﻔﺴﻪ ﻋﻠﻰ ﺷﻴ ٍﺦ ﻭﺍﺣﺪ ﻻ‬
‫ﻳﺄﺧﺬ ﺇﻻ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﺘﻠﻘﻰ ﺇﻻ ﻣﻨﻪ‪ ،‬ﲝﻴﺚ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﻣﻦ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٤٠‬‬ ‫‪٣٩‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫א‬ ‫א‬ ‫ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩ ﺍﻟﺘﻌﺼﺐ! ﻭﻛﻮﻧﻚ‬
‫ﺗﻌﺮﻑ ﻣﺎ ﻋﻨﺪ ﻓﻼﻥ‪ -‬ﻭﻣﺎ ﻋﻨﺪ ﻓﻼﻥ‪ -‬ﻣﻄﻠﻮﺏ ﻓﻠﻜﻞ ﺷﻴﺦ ﻃﺮﻳﻘﺘﻪ‬
‫א‬ ‫א‬
‫ﻭﲤﻴﺰﻩ‪ ،‬ﻭﺍﳌﻮﻓﻖ ﻣﻦ ﺍﻟﻄﻠﺒﺔ ﻣﻦ ﳚﺘﲏ ﻣﻦ ﻣﺸﺎﳜﻪ ﺃﻓﻀﻞ ﻣﺎ ﻋﻨﺪﻫﻢ‬
‫ﻭﻫﻨﺎ ﻋﺪﺓ ﻣﻼﺣﻈﺎﺕ‪:‬‬ ‫ﻣﻦ ﻏﲑ ﺗﺒﻌﻴﺔ ﻭﻻ ﺗﻌﺼﺐ ﻟﻮﺍﺣﺪ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﺍﳌﻼﺣﻈﺔ ﺍﻷﻭﱃ‪ :‬ﺗﻄﺒﻴﻖ ﺳﻨﺔ ﻗﺒﻞ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺘﻬﺎ‪:‬‬ ‫ﻭﺍﻟﻐﺮﻳﺐ ﻣﻦ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻣﻦ ﻳﺮﺿﻰ ﺍﻟﺘﻌﺼﺐ ﻟﻸﺣﻴﺎﺀ‪ ،‬ﻭﻻ‬
‫ﻓﺒﻌﺾ ﺍﻟﺸﺒﺎﺏ ﻗﺪ ﻳﻄﺒﻖ ﺳﻨﺔ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺘﺄﻛﺪ ﻣﻦ ﻛﻮﻬﻧﺎ ﺳﻨﺔ‬ ‫ﻳﺮﺿﻰ ﺍﻟﺘﻌﺼﺐ ﻟﻸﻣﻮﺍﺕ‪ ،‬ﻓﻬﻮ ﻳﻠﻤﺰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺄﻧﻪ ﺣﻨﺒﻠﻲ‪ ،‬ﺃﻭ‬
‫ﻼ‪ .‬ﻭﺃﺿﺮﺏ ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﻓﻌ ﹰ‬ ‫ﺣﻨﻔﻲ ﻣﺘﻌﺼﺐ‪ ،‬ﻭﻟﻜﻨﻪ ﻫﻮ ﻣﺘﻌﺼﺐ ﻟﻔﻼﻥ ﺃﻭ ﻓﻼﻥ ﻣﻦ ﺍﻷﺣﻴﺎﺀ‪،‬‬
‫ﻭﻫﺆﻻﺀ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﻠﻤﺎﺀ ﺃﺟﻼﺀ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻭﻻﺑﺪ ﻣﻦ‬
‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺭﺃﻳﺖ ﺷﺎﺑﹰﺎ ﻳﻠﺒﺲ ﻋﻤﺎﻣﺔ ﻗﺪ ﺃﺩﺍﺭﻫﺎ ﻋﻠﻰ ﺭﺃﺳﻪ‬
‫ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻭﻻﺑﺪ ﻣﻦ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻓﺎﻟﺘﻌﺼﺐ ﻟﻠﻤﻴﺖ ﺃﻭﱃ ﻣﻦ‬
‫ﻭﻫﻮ ﳝﺸﻲ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺑﻠﺪﻧﺎ ﱂ ﺗﺄﻟﻒ ﺍﻟﻌﻤﺎﺋﻢ ﺍﻟﱵ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺘﻌﺼﺐ ﻟﻠﺤﻲ؛ ﻷﻥ ﺍﳌﻴﺖ ﻋﺎﱂ ﺟﻠﻴﻞ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﻓﻀﻠﻪ‪،‬‬
‫ﺍﻟﺸﻜﻞ ﻓﻜﺎﻥ ﻏﺎﻳﺔ ﰲ ﺍﻟﻐﺮﺍﺑﺔ ﻭﺍﻟﺸﻬﺮﻩ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﻓﻼﻥ ﳌﺎﺫﺍ‬
‫ﻼ‪ -‬ﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺟﻼﻟﺘﻬﻢ‪ ،‬ﻭﻓﻀﻠﻬﻢ‪،‬‬ ‫ﻛﺎﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ‪-‬ﻣﺜ ﹰ‬
‫ﺗﻠﺒﺲ ﻫﺬﻩ ﺍﻟﻌﻤﺎﻣﺔ ﻭﻫﻲ ﳐﺎﻟﻔﺔ ﻟﻌﺎﺩﺍﺕ ﺃﻫﻞ ﺑﻠﺪﻙ؟ ‪ -‬ﻗﺎﻝ‪ :‬ﻷﻥ‬
‫ﻭﺳﻠﻤﺖ ﳍﻢ ﺃﻣﻮﺭﻫﺎ ﰲ ﺍﳉﻤﻠﺔ‪ ،‬ﺃﻣﺎ ﺍﳊﻲ ﻓﻼ ﺗﺆﻣﻦ ﻋﻠﻴﻪ ﺍﻟﻔﺘﻨﺔ‪،‬‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻛﺎﻥ ﻳﻠﺒﺴﻬﺎ! ﻭﺫﻛﺮﱐ ﺑﺄﺣﺎﺩﻳﺚ ﻣﻮﺿﻮﻋﺔ ﰲ ﻓﻀﻞ‬
‫ﻧﻘﻮﻝ ﺫﻟﻚ ﺗﻨـﺰﻻ ﻭﺇﻥ ﻛﻨﺎ ﻻ ﻧﻘﺮ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻭﻻ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﳊﻲ‬
‫ﺍﻟﻌﻤﺎﻣﺔ‪ ،‬ﻭﺃﻬﻧﺎ ﻟﺒﺎﺱ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺃﻬﻧﺎ‪..‬ﻭﺃﻬﻧﺎ‪ ،‬ﻭﺍﳊﻖ ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻭﻻ ﻣّﻴﺖ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﺗﺒﺎﻋﻪ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻓﻀﻞ ﺍﻟﺘﻌﻤﻢ ﻻ ﻳﺼﺢ ﻣﻨﻬﺎ ﺷﻲﺀ‪ ،‬ﺇﺫﻥ ﻓﻬﻮ ﻳﻄﺒﻖ ﺳﻨﺔ‬
‫ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﻬﺑﻤﺎ‪ ،‬ﲟﻌﲎ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﻢ‬
‫ﻼ‪.‬‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺘﺄﻛﺪ ﻣﻦ ﺃﻬﻧﺎ ﺳﻨﺔ ﻓﻌ ﹰ‬
‫ﺍﳊﻜﻢ ﺑﺪﻟﻴﻠﻪ‪.‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٤٢‬‬ ‫‪٤١‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻜﻠﻒ ﰲ ﺗﻄﺒﻴﻖ ﺍﻟﺴﻨﺔ‪:‬‬ ‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺣﻠﻖ ﺍﻟﺸﺎﺭﺏ؛ ﻓﺒﻌﺾ ﺍﻟﻄﻼﺏ ﳛﻠﻖ ﺷﺎﺭﺑﻪ‪،‬‬
‫ﻼ‪ ،‬ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻓﺒﻌﺪ ﺃﻥ ﻳﺘﺄﻛﺪ ﺍﻟﺸﺎﺏ ﻣﻦ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺳﻨﺔ ﻓﻌ ﹰ‬ ‫ﻭﻳﺘﻨﺎﻭﻝ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﺩﻭﻥ ﺗﺜﺒﺖ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻻ‬
‫ﻳﻄﺒﻘﻬﺎ ﺑﺎﻋﺘﺪﺍﻝ‪ ،‬ﻭﺧﺎﺻﺔ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺴﻨﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻵﺧﺮﻳﻦ ﻭﻟﺬﻟﻚ‬ ‫ﺍﺳﺘﻌﺮﺍﺽ ﻷﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ‪.‬‬
‫ﺃﻣﺜﻠﺔ ﻣﻨﻬﺎ ‪- :‬‬ ‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ‪- :‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻓﺎﺭﻕ‪ -‬ﻓﺒﻌﺾ ﺍﻟﺸﺒﺎﻥ ﻳﻨﻜﺮ‬
‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺗﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ‪ -‬ﻭﻫﺬﻩ ﳚﺮﻱ ﻓﻴﻬﺎ ﺍﻷﻣﺮ ﺍﻷﻭﻝ‬ ‫ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻡ ﻟﻠﻘﺎﺩﻡ‪ ،‬ﻓﺈﺫﺍ ﻛﻨﺎ ﰲ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻭﻗﺪﻡ ﺃﺣﺪ ﻓﻘﻤﻨﺎ‬
‫ﻭﺍﻟﺜﺎﱐ‪ ،-‬ﻓﺄﻭ ﹰﻻ‪ :‬ﻳﻨﺒﻐﻲ ﺍﻟﺘﺄﻛﺪ ‪ -‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺘﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ‪ -‬ﻣﺎ‬ ‫ﻟﻠﺴﻼﻡ ﻋﻠﻴﻪ‪ ،‬ﺃﻧﻜﺮ ﺫﻟﻚ‪ ،‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﲢﺮﱘ ﺍﻟﻘﻴﺎﻡ ﻭﻧﺰﳍﺎ‬
‫ﻫﻲ ﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ؟ ﻓﻘﺪ ﺭﺃﻳﺖ ﺑﻌﺾ ﺇﺧﻮﺍﻧﻨﺎ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻃﻼﺏ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ -‬ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺃﻗﻮﻝ ﺇﻬﻧﺎ‬
‫ﺍﻟﻌﻠﻢ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻟﺴﻨﺔ ﰲ ﺗﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ﺃﻥ ﻳﻠﺼﻖ ﻛﻌﺒﻪ ﺑﻜﻌﺐ‬ ‫ﻣﻮﺿﻊ ﺍﺗﻔﺎﻕ ‪ -‬ﻟﻜﻦ ﺍﻷﻗﺮﺏ ﺃﻧﻪ ﳚﻮﺯ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴﻞ‬
‫ﺍﻟﺬﻱ ﻳﻠﻴﻪ‪ ،‬ﻭﻳﺘﻜﻠﻒ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻳﺮﺹ ﺭﺟﻠﻪ ﻋﻠﻴﻬﺎ ﺭﺻﹰﺎ ﺷﺪﻳﺪﺍﹰ‪،‬‬ ‫ﺍﻹﻛﺮﺍﻡ ﻟﻠﻘﺎﺩﻡ ﻭﻫﺬﺍ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺘﻠﻘﻰ ﻭﺍﳌﺼﺎﻓﺤﺔ ﺷﻲﺀ ﻭﻗﻴﺎﻡ ﺍﻷﻋﺎﺟﻢ‬
‫ﻭﻫﺬﺍ ﻓﻴﻪ ﺇﻳﺬﺍﺀ ﻟﻠﺠﺎﺭ‪ ،‬ﻭﻓﻴﻪ ﺇﺷﻐﺎﻝ ﻋﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻓﻴﻪ ﺗﻜﻠﻒ‬ ‫ﻋﻠﻰ ﻣﻠﻮﻛﻬﻢ ﻳﻌﻈﻢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻭﻳﻌﺠﺒﲏ ﰲ ﻫﺬﺍ‬
‫ﻭﺗﻌﺐ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺳﻨﺔ ﺛﺎﺑﺘﺔ ﺳﻠﻤﻨﺎ‪ ،‬ﻟﻜﻦ ﻫﻞ ﻫﻲ ﺳﻨﺔ؟ ﻫﺎﺗﻮﺍ ﻟﻨﺎ‬ ‫ﺍﺠﻤﻟﺎﻝ ﻓﺘﻮﻯ ﻟﺴﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﻗﺪ‬
‫ﺍﻟﺪﻟﻴﻞ!‬ ‫ﺳﺌﻞ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﻓﻘﺎﻝ‪" :‬ﺇﻥ ﻫﺬﺍ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ"‪ ،‬ﻓﻤﺎ ﺩﺍﻣﺖ‬
‫ﻋﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﺍﻟﻘﻴﺎﻡ ﻟﻠﻘﺎﺩﻡ ﳌﺼﺎﻓﺤﺘﻪ‪ ،‬ﻭﺍﻟﺘﺮﺣﻴﺐ ﺑﻪ‪ ،‬ﻭﻋﺮﺽ‬
‫ﻗﺎﻟﻮﺍ ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺭﺿﻲ‬
‫ﺍﺠﻤﻟﻠﺲ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﻻ ﻳﻈﻬﺮ‬
‫ﺴ ﱡﻮ ﱠﻥ ﺻﻔﻮﻓﻜﻢ‪ ،‬ﺃﻭ ﻟﻴﺨﺎﻟﻔﻦ ﺍﷲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪" :‬ﻟُﺘ َ‬
‫ﻣﺎﻧﻊ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬
‫ﻼ‪.‬‬
‫ﻓﻼ ﺑﺪ ﻟﻺﻧﺴﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﻄﺒﻖ ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﺘﺄﻛﺪ ﺃﻬﻧﺎ ﺳﻨﺔ ﻓﻌ ﹰ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٤٤‬‬ ‫‪٤٣‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺑﻞ ﺇﻧﲏ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺇﻟﺼﺎﻕ ﺍﻟﻜﻌﺐ ﺑﺎﻟﻜﻌﺐ ﺣﺮﻓﻴﹰﺎ‬ ‫ﺑﲔ ﻭﺟﻮﻫﻜﻢ" ﻗﺎﻝ‪" :‬ﻓﻠﻘﺪ ﺭﺃﻳﺖ ﺃﺣﺪﻧﺎ ﻳﻠﺼﻖ ﻛﻌﺒﻪ ﺑﻜﻌﺐ‬
‫ﻣﺘﻌﺬﺭ‪ ،‬ﻷﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﺮﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺭﺟﻠﻪ ﺣﱴ ﻳﻠﺼﻖ ﻛﻌﺒﻪ ﺑﻜﻌﺐ‬ ‫ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻣﻨﻜﺒﻪ ﲟﻨﻜﺒﻪ")‪.(١‬‬
‫ﺟﺎﺭﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻨﻜﺐ‪ ،‬ﻓﻴﻠﺰﻡ ﺃﻥ ﳝﻴﻞ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻭﳌﺎ ﺗﺄﻣﻠﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻇﻬﺮ ﱄ ﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ‬
‫ﻼ‪ -‬ﺣﱴ ﻳﻠﺼﻖ ﻣﻨﻜﺒﻪ ﲟﻨﻜﺐ ﺟﺎﺭﻩ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﻝ‬ ‫ﺫﺍﺕ ﺍﻟﻴﻤﲔ ‪-‬ﻣﺜ ﹰ‬ ‫ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺳﻨﺔ ﻏﲑ ﻣﺴﹼﻠﻢ ﻟﻌﺪﺓ ﺃﻣﻮﺭ ﻭﻫﻲ‪:‬‬
‫ﺫﺍﺕ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺟﺪﺕ ﺍﻟﻔﺠﻮﺓ ﻋﻦ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻋﻦ ﴰﺎﻟﻪ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺃﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﱂ ﻳﺄﻣﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ‪" :‬ﻟﺘﺴﻮﻥ‬
‫ﻭﻫﻜﺬﺍ ﻳﻌﻠﻢ ﺃﻥ ﻇﺎﻫﺮ ﺍﳊﺪﻳﺚ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺘﺸﺪﻳﺪ ﰲ‬ ‫ﺻﻔﻮﻓﻜﻢ"‪ ،‬ﻓﺄﻣﺮ ﺑﺘﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ‪ ،‬ﻭﺍﻷﺻﻞ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻦ‬
‫ﺇﻟﺼﺎﻕ ﺍﻟﻜﻌﺐ ﺑﺎﻟﻜﻌﺐ‪ ،‬ﻭﺇﳕﺎ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﻓﺮﺝ ﰲ‬ ‫ﺍﻷﻣﺮ ﺑﺘﺴﻮﻳﺔ ﺍﻟﺼﻔﻮﻑ ﻳﻌﲏ ﺃﻻ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﻒ ﻭﺍﺣﺪ ﻣﺘﻘﺪﻡ‬
‫ﺍﻟﺼﻒ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺟﺴﺎﻡ ﻛﻠﻬﺎ ﻋﻠﻰ ﲰﺖ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﺁﺧﺮ ﻣﺘﺄﺧﺮ‪ ،‬ﺑﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﲰﺖ ﻭﺍﺣﺪ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ‬
‫ﻭﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺸﺪﺩﻭﻥ ﰲ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻭﺗﻄﺒﻴﻘﻬﺎ ﺣﱴ‬ ‫ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﱯ ‪. ‬‬
‫ﺳﺒﺒﻮﺍ ﻧﻔﻮﺭﹰﺍ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺗﺴﺨﻄﹰﺎ ﻣﻨﻬﻢ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻥ ﺍﻟﻨﻌﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪" :‬ﺭﺃﻳﺖ ﺃﺣﺪﻧﺎ ﻳﻠﺼﻖ‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻨﺪ ﻭﺟﻮﺩ ﺇﻣﺎﻡ ﻳﻄﺒﻖ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺪ‬ ‫ﻛﻌﺒﻪ ﺑﻜﻌﺐ ﺻﺎﺣﺒﻪ"‪ ،‬ﻓﻜﺄﻥ ﺍﳌﻌﲎ ﺃﻧﻪ ﻳﻠﺼﻖ ﻛﻌﺒﻪ ﰲ ﺑﺪﺍﻳﺔ‬
‫ﻳﻄﻴﻞ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺼﻼﺓ ﺇﻃﺎﻟﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻓﻴﺸﻖ ﻋﻠﻴﻬﻢ ﻓﺘﺠﺪﻩ ﻳﻘﺮﺃ ﰲ‬ ‫ﺍﻟﺼﻼﺓ ﺣﱴ ﻳﻄﻤﺌﻦ ﺇﱃ ﺃﻥ ﺟﺴﻤﻪ ﻣﻮﺍ ٍﺯ ﳉﺴﻤﻪ‪ ،‬ﻷﻥ ﺍﳉﺴﻢ ﻋﻠﻰ‬
‫ﺍﳌﻐﺮﺏ ﺑﺎﻷﻋﺮﺍﻑ ﻭﺍﻟﻄﻮ ﳏﺘﺠﹰﺎ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﻩ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﰲ‬ ‫ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻜﻌﺐ‪ ،‬ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻬﺑﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻓﻼ ﻳﻠﺰﻡ ﺑﻌﺪ‬
‫ﻗﺮﺍﺀﻬﺗﺎ ﳑﺎ ﻳﻨﺘﺞ ﻋﻨﻪ ﺗﻨﻔﲑ ﺍﻟﻨﺎﺱ ﻭﺇﻳﻘﺎﻋﻬﻢ ﰲ ﺍﳊﺮﺝ ﻭﺍﳌﺸﻘﺔ‪،‬‬ ‫ﺇﺳﺘﻤﺮﺍﺭ ﺍﻹﻟﺰﺍﻕ ﺑﲔ ﺍﻷﻛﻌﺐ ﺇﺫ ﻗﺪ ﺣﺼﻠﺖ ﺍﻟﺘﺴﻮﻳﺔ ﺑﻪ‪.‬‬
‫ﻭﺍﻟﻌﺠﺐ ﺃﻥ ﳛﺘﺞ ﺑﻔﻌﻠﻪ ‪ ‬ﰲ ﻭﺍﻗﻌﺎﺕ ﺧﺎﺻﺔ ﻭﻳﻐﻔﻞ ﻋﻦ ﺃﻣﺮﻩ‬
‫ﺍﻟﺼﺮﻳﺢ ﰲ ﻗﻮﻟﻪ ‪" : ‬ﺇﺫﺍ ﺃ ﱠﻡ ﺃﺣﺪﻛﻢ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺨﻔﻒ ﻓﺈﻥ ﻓﻴﻬﻢ‬ ‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٦٧٦‬ﻭﻣﺴﻠﻢ )‪.(٦٦٠ ، ٦٥٩‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٤٦‬‬
‫ﺍﻟﻨﺎﺱ ﻣﻄﻠﻮﺏ ﺣﱴ ﻭﻟﻮ ﺃﺩﻯ ﺇﱃ ﺗﺮﻙ ﺳﻨﺔ ﻣﻦ ﺍﻟﺴﻨﻦ"‪ ،‬ﻭﺃﺿﺮﺏ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻟﻮ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺟﺎﺀ ﺇﱃ ﺃﻧﺎﺱ ﳚﻬﺮﻭﻥ ﺑﺎﻟﺒﺴﻤﻠﺔ‬
‫ﻼ‪ -‬ﰲ ﺍﻟﺼﻼﺓ ﺍﳉﻬﺮﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻋﺪﻡ ﺟﻬﺮﻩ ﻣﺴﺒﺒﹰﺎ ﻟﻨﻔﻮﺭﻫﻢ‬ ‫‪-‬ﻣﺜ ﹰ‬
‫ﻣﻨﻪ‪ ،‬ﺃﻭ ﻭﺟﻮﺩ ﺍﺧﺘﻼﻑ‪ ،‬ﺃﻭ ﺷﻘﺎﻕ‪ ،‬ﺃﻭ ﺧﺼﺎﻡ ﰲ ﺍﳌﺴﺠﺪ‪ ،‬ﻗﺎﻝ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪" :‬ﻻ ﺑﺄﺱ ﺃﻥ ﳚﻬﺮ ﺑﺬﻟﻚ ﲨﻌﹰﺎ ﻟﻠﻜﻠﻤﺔ‪ ،‬ﻭﺗﻮﺣﻴﺪﹰﺍ‬
‫ﻟﻠﻘﻠﻮﺏ‪ ،‬ﻭﺗﺄﻟﻴﻔﹰﺎ ﳍﺎ" ﻭﻣﺜﻞ ﺫﻟﻚ ﻟﻮ ﺻﻠﻰ ﻣﻊ ﺃﻧﺎﺱ ﻻ ﳚﻬﺮﻭﻥ‬
‫ﺑﺎﻟﺘﺄﻣﲔ ﰲ ﺍﻟﺼﻼﺓ ﺍﳉﻬﺮﻳﺔ ﻓﺈﻧﻪ ﻳﺪﻉ ﺍﳉﻬﺮ ﻬﺑﺎ ﻟﺬﻟﻚ ﺍﳌﻘﺼﺪ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻳﺮﻯ ﺍﳉﻬﺮ ﺑﺎﻟﺘﺄﻣﲔ ﻭﻋﺪﻡ ﺍﳉﻬﺮ ﺑﺎﻟﺒﺴﻤﻠﺔ‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﻳﻘﻊ ‪ -‬ﺃﺣﻴﺎﻧﹰﺎ – ﻣﻦ ﺍﺧﺘﻼﻑ ﰲ ﻋﺪﺩ ﺻﻼﺓ‬
‫ﺍﻟﺘﺮﺍﻭﻳﺢ‪ ،‬ﺃﻫﻲ ﻋﺸﺮ ﺃﻡ ﻋﺸﺮﻭﻥ؟ ﻋﻠﻰ ﳓﻮ ﻳﺴﺒﺐ ﺍﻟﺸﻘﺎﻕ‬
‫ﻼ ﻋﺮﻳﻀﹰﺎ‪ ،‬ﻭﺍﻟﻘﻀﻴﺔ‬
‫ﻭﺍﳋﺼﻮﻣﺔ‪ ،‬ﻭﺍﻷﺧﺬ ﻭﺍﻟﺮﺩ‪ ،‬ﻭﻳﺜﲑ ﻛﻼﻣﹰﺎ ﻃﻮﻳ ﹰ‬
‫ﺇﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺳﻨﺔ ﺃﻭ ﻣﺒﺎﺣﺔ‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻘﺼﲑ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺍﳌﺒﺎﻟﻐﺔ ﻓﻴﻬﺎ؛ ﻓﺒﻌﺾ‬
‫ﺍﻟﺸﺒﺎﺏ ﻳﺒﺎﻟﻐﻮﻥ ﰲ ﺗﻘﺼﲑ ﺍﻟﺜﻴﺎﺏ ﺣﱴ ﺇﻥ ﺑﻌﻀﹰﺎ ﻣﻨﻬﻢ ﻳﻀﻌﻬﺎ ﲢﺖ‬
‫‪٤٥‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬
‫ﺍﻟﺼﻐﲑ‪ ،‬ﻭﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺍﳌﺮﻳﺾ" ﻭﰲ ﺭﻭﺍﻳﺔ‪" :‬ﻭﺫﺍ‬
‫ﺍﳊﺎﺟﺔ")‪ .(١‬ﺇﻥ ﻫﺆﻻﺀ ﺟﺪﻳﺮﻭﻥ ﺑﺄﻥ ﻳﻘﺎﻝ ﳍﻢ ‪ :‬ﺃﻓﺘﺎﺗﻮﻥ ﺃﻧﺘﻢ ﺑﺎﺳﻢ‬
‫ﺍﻟﺴﻨﺔ؟ ﺇﻥ ﻣﺮﺍﻋﺎﺓ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻫﻲ ﻣﻦ ﺍﻟﺴﻨﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻹﻃﺎﻟﺔ‬
‫ﲟﺠﺮﺩﻫﺎ ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﺑﻞ ﺍﻹﻃﺎﻟﺔ ﺍﳌﻌﺘﺪﻟﺔ ﻣﺸﺮﻭﻋﺔ ﻭﻣﺮﺍﻋﺎﺓ ﺣﺎﻝ‬
‫ﺍﳌﺄﻣﻮﻣﲔ ﻣﺸﺮﻭﻋﺔ ﺃﻳﻀﺎ‪.‬‬
‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﺪﻡ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ‪:‬‬
‫ﻓﺎﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺒﲏ ﻗﺼﺮﹰﺍ‪ ،‬ﻭﻳﻬﺪﻡ ﻣﺼﺮﹰﺍ ‪-‬ﻛﻤﺎ ﻳﻘﺎﻝ‪-‬؛ ﻓﻘﺪ‬
‫ﻳﻔﻌﻞ ﺳﻨﺔ‪ ،‬ﻭﻳﺘﺴﺒﺐ ﰲ ﺗﺮﻙ ﻭﺍﺟﺐ‪ ،‬ﻭﻗﺪ ﻳﺘﺮﻙ ﻣﻜﺮﻭﻫﹰﺎ‪،‬‬
‫ﻭﻳﺘﺴﺒﺐ ﰲ ﻓﻌﻞ ﳏﺮﻡ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺷﻚ ﺃﻧﻪ ﺧﻄﺄ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ‬
‫ﺍﳊﻜﻤﺔ؛ ﻓﺎﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ ﺃﻣﺮ ﻏﲑ ﳏﻤﻮﺩ‪ ،‬ﺑﻞ ﻫﻮ ﳏﺮﻡ ﺑﲔ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺍﻟﺸﺤﻨﺎﺀ ﻭﺍﻟﺘﺒﺎﻏﺾ ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺑﲔ ﺃﻫﻞ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻘﺪ ﻳﺒﺎﻟﻎ ﺍﻹﻧﺴﺎﻥ ﰲ ﺗﻄﺒﻴﻖ ﺳﻨﺔ ﺣﱴ ﻳﺴﺒﺐ ﺍﻟﺘﻨﺎﻓﺮ ﰲ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺍﻟﺘﺒﺎﻏﺾ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪" :‬ﺇﻥ ﺗﺄﻟﻴﻒ‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٦٦٢ ، ٨٨‬ﻭﻣﺴﻠﻢ )‪.(٧١٦ ، ٧١٥ ، ٧١٤‬‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٤٨‬‬ ‫‪٤٧‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﺍﳌﺼﻠﻲ ﳍﻤﺎ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺼﻠﻬﻤﺎ‪ ،‬ﺃﻭ ﻳﻨﻜﺮ ﻣﻦ ﻻ ﻳﺼﻠﻴﻬﻤﺎ ﻋﻠﻰ‬ ‫ﺍﻟﺮﻛﺒﺔ ﺑﺄﺭﺑﻌﺔ ﺃﺻﺎﺑﻊ‪ ،‬ﺃﻭ ﺇﱃ ﻧﺼﻒ ﺍﻟﺴﺎﻕ‪ ،‬ﻭﻟﺴﺖ ﺃﻗﻮﻝ ﺇﻥ ﻫﺬﺍ‬
‫ﻣﻦ ﺻﻼﳘﺎ‪ ،‬ﻭﺍﻟﻘﻀﻴﺔ ﺳﻨﺔ‪ ،‬ﻭﺍﻷﻣﺮ ﻓﻴﻬﺎ ﻭﺍﺳﻊ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﻨﻜﺮ‪ ..‬ﻻ‪ ،‬ﻟﻜﲏ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻛﻮﻥ ﺍﻟﺸﺎﺏ ﻳﻠﺒﺲ ﺛﻮﺑﹰﺎ ﻣﻌﺘﺪ ﹰﻻ ﻟﻴﺲ‬
‫ﺍﺷﺘﻐﺎﻟﻨﺎ ﺑﺎﻟﻘﻀﺎﻳﺎ ﺍﻷﺻﻠﻴﺔ ﻗﺒﻞ ﺍﺷﺘﻐﺎﻟﻨﺎ ﻬﺑﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ؛ ﻷﻥ ﺍﻷﺩﻟﺔ ﰲ‬ ‫ﻓﻴﻪ ﺇﺳﺒﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻏﺮﺍﺑﺔ ﺗﺜﲑ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﻠﻔﺖ ﻧﻈﺮﻫﻢ‪،‬‬
‫ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻣﺘﻘﺎﺭﺑﺔ ﺇﻥ ﱂ ﻧﻘﻞ ﻣﺘﻜﺎﻓﺌﺔ‪ ،‬ﻭﻟﻴﺲ ﳌﻦ ﺭﺟﺢ ﻗﻮ ﹰﻻ ﺃﻥ‬ ‫ﺃﺩﻋﻰ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺒﻮ ﹰﻻ ﻋﻨﺪﻫﻢ‪ ،‬ﻓﻴﺆﺛﺮ ﻓﻴﻬﻢ ﻭﻳﻨﻔﻌﻬﻢ‪.‬‬
‫ﻳﺴﺘﺒﺪ ﺑﺘﺮﺟﻴﺤﻪ ﻭﳛﻤﻞ ﻏﲑﻩ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻴﻜﻦ ﲝﺜﻨﺎ ﳍﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺗﻘﺼﲑ ﺍﻟﺜﻮﺏ ﺭﲟﺎ ﻛﺎﻥ ﺩﺍﻓﻌﺔ ﻧﻮﻉ‬
‫ﲝﻜﻤﺔ‪ ،‬ﻭﺭﻭﻳﺔ ﻭﺗﺒﺼﺮ‪ ،‬ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻻﺳﺘﻌﻼﺀ ﰲ ﺍﻟﺒﺤﺚ‪ ،‬ﻭﺍﻟﺸﺪﺓ‬ ‫ﻓﻬﻢ ﻟﻠﺴﻨﺔ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻥ ﺩﺍﻓﻌﺔ ﺃﻳﻀﹰﺎ ﺷﻬﻮﺓ ﺧﻔﻴﺔ ﺗﻮﺟﺪ ﰲ ﻧﻔﻮﺱ‬
‫ﰲ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺍﳌﻐﺎﻟﺒﺔ ﰲ ﺍﳌﻨﺎﻗﺸﺔ ‪.‬‬ ‫ﺍﻟﺒﻌﺾ ﺣﱴ ﻳﻜﻮﻥ ﻣﻈﻬﺮﻩ ﺃﻛﺜﺮ ﺇﻟﻔﺎﺗﺎ ﻟﻨﻈﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺩﻝ ﻋﻠﻰ‬
‫ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺘﻤﻴﺰ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻣﺘﺤﺎﻥ ﻗﻠﺒﻚ ﻓﺎ ْﺧُﺒ ْﺮ ُﻩ ﻋﻨﺪ ﺍﻟﺴﻨﻦ‬
‫ﺍﳋﻔﻴﺔ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﳎﺎﻫﺪﺓ ﻭﻣﻜﺎﺑﺪﺓ ﻛﺈﺩﻣﺎﻥ ﺍﻟﺬﻛﺮ ﻭﻟﺰﻭﻡ‬
‫ﺍﻷﻭﺭﺍﺩ ﻭﻧﻮﺍﻓﻞ ﺍﻟﺼﻠﻮﺍﺕ ﻓﺈﻧﻚ ﻭﺍﺟﺪ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺴﻨﻦ ﻋﻨﺪ ﻫﺬﻩ‬
‫ﺍﳌﻘﺎﻣﺎﺕ‪.‬‬
‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺗﺎﺭﻙ ﺍﻟﺴﻨﺔ‪:‬‬
‫ﻓﺒﻌﺾ ﺍﻟﺸﺒﺎﺏ ﻗﺪ ﻳﻨﻜﺮ ﻋﻠﻰ ﺗﺎﺭﻙ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻛﺄﻧﻪ ﺣﻮﻝ ﺍﻟﺴﻨﺔ‬
‫ﺇﱃ ﻭﺍﺟﺐ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺃﻣﺮﹰﺍ ﳐﺘﻠﻔَﹰﺎ ﻓﻴﻪ‪ ،‬ﻛﺠﻠﺴﺔ‬
‫ﻼ‪ ،-‬ﺃﻭ ﺭﻛﻌﱵ ﲢﻴﺔ ﺍﳌﺴﺠﺪ ﰲ ﻭﻗﺖ ﺍﻟﻨﻬﻲ‪ ،‬ﻓﻴﻨﻜﺮ‬ ‫ﺍﻻﺳﺘﺮﺍﺣﺔ ‪-‬ﻣﺜ ﹰ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٥٠‬‬ ‫‪٤٩‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﻳﺮﺍﻗﺐ ﻧﻔﺴﻪ ﻭﻳﻼﺣﻈﻬﺎ‪ ،‬ﻭﻳﻘﻒ ﻟﺸﻬﻮﺍﻬﺗﺎ ﺑﺎﳌﺮﺻﺎﺩ ﻓﺮﲟﺎ ﺍﱡﺗِﺒﻌَﺖ‬ ‫א‬ ‫א‬
‫ﺍﻟﺸﻬﻮﺓ ﺑﺎﺳﻢ ﺍﻟﺴﻨﺔ‪ ،‬ﻭ ﹶﻏﻠﹶﺐ ﺍﳍﻮﻯ ﺑﺎﺳﻢ ﺍﺗﺒﺎﻉ ﺍﳊﻖ‪.‬‬
‫א‬ ‫א‬ ‫א‬
‫ﺛﺎﻟﺜﹰﺎ ‪ :‬ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﻌﻠﻢ ﻋﻦ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺜﻘﺎﺕ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﺸﺎﺏ ﺃﻥ ﻳﺘﻘﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺰﺍﻟﻖ ﺑﺄﻣﻮﺭ ﻣﻨﻬﺎ‪:‬‬
‫ﺍﻷﺛﺒﺎﺕ‪ ،‬ﻭﻳﺜﲎ ﻋﻨﺪﻫﻢ ﺍﻟﺮﻛﺐ‪ ،‬ﻭﻳﺘﻮﺩﺩ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻳﺮﻓﻖ ﻬﺑﻢ‪،‬‬
‫ﻟﻴﺤﺼﻞ ﻋﻠﻤﻬﻢ ﻭﻧﺼﺤﻬﻢ ﻭﺗﺄﺩﻳﺒﻬﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ‪.‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﰱ ﻣﻮﺿﻮﻋﺎﺕ ﺁﺩﺍﺏ‬
‫ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﺮﺑﻴﺔ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﺪ ﻛﺘﺐ ﻓﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﺼﺤﺐ ﳎﻤﻮﻋﺔ ﻣﻦ ﻃﻼﺏ ﺍﻟﻌﻠﻢ‬
‫ﻣﻨﻬﻢ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ‪ ،‬ﻭﺍﳋﻄﻴﺐ ﰲ‬
‫ﻳﻨﺎﺻﺤﻬﻢ‪ ،‬ﻭﻳﻨﺎﺻﺤﻮﻧﻪ‪ ،‬ﻭﻳﻜﻮﻧﻮﻥ ﻛﺎﳌﺮﺁﺓ ﲡﻠﹼﻲ ﻋﻴﻮﺑﻪ ﻭﺃﺧﻄﺎﺀﻩ‪،‬‬
‫ﺍﳉﺎﻣﻊ ﻵﺩﺍﺏ ﺍﻟﺮﺍﻭﻯ ﻭﺃﺧﻼﻕ ﺍﻟﺴﺎﻣﻊ ﻭﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﺻﻴﺪ‬
‫ﻳﺒﲔ ﳍﻢ ﻣﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﻳﺒﻴﻨﻮﻥ ﻟﻪ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺃﺧﻄﺎﺀ‪.‬‬
‫ﺍﳋﺎﻃﺮ‪ ،‬ﻭﺍﻟﺴﻤﻌﺎﱏ ﰲ ﺃﺩﺏ ﺍﻹﻣﻼﺀ ﻭﺍﻹﺳﺘﻤﻼﺀ‪ ،‬ﻭﺍﻟﻨﻮﻭﻯ ﰲ‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﲑ ﺍﻟﺸﺎﺏ ﻋﻠﻰ ﻣﻨﻬﺞ ﻭﺍﺿﺢ ﻣﺴﺘﻘﻴﻢ‬
‫ﻣﻘﺪﻣﺔ ﺍﺠﻤﻟﻤﻮﻉ‪ ،‬ﻭﺍﻟﻐﺰﺍﱃ ﰲ ﻣﻘﺪﻣﺔ ﺍﻹﺣﻴﺎﺀ‪ ،‬ﻭﺍﺑﻦ ﲨﺎﻋﺔ ﰲ ﺗﺬﻛﺮﺓ‬
‫ﻣﻨﻀﺒﻂ‪ ،‬ﻭﺃﻥ ﻻ ﺗﻐﻠﺒﻪ ﺷﻬﻮﺓ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻻﻧﺪﻓﺎﻉ ﰲ ﲨﻊ ﻋﺸﻮﺍﺋﻲ‬
‫ﺍﻟﺴﺎﻣﻊ ﻭﺍﳌﺘﻜﻠﻢ‪ ،‬ﻭﺍﻟﺬﻫﱯ ﰲ ﺑﻴﺎﻥ ﺯﻏﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﺸﻮﻛﺎﱐ ﰲ‬
‫ﻼ‪.‬‬
‫ﻟﻠﻤﻌﻠﻮﻣﺎﺕ ﻳﻨﺘﺞ ﺛﻘﺎﻓﺔ ﺭﻛﺎﻣﻴﺔ ﻭﻻ ﻳﻨﺘﺞ ﻋﺎﳌﹰﺎ ﻣﺆﺻ ﹰ‬
‫ﻣﻨﺘﻬﻰ ﺍﻷﺭﺏ ﰲ ﺃﺩﺏ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺑﻜﺮ ﺃﺑﻮ ﺯﻳﺪ ﰲ ﺣﻠﻴﺔ‬
‫ﻭﺃﺧﲑﹰﺍ‪ :‬ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﳛﺬﺭ ﻋﻤﻮﻣﹰﺎ ﻣﻦ ﺍﳌﺰﺍﻟﻖ‬ ‫ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻛﺒﲑﻫﺎ ﻭﺻﻐﲑﻫﺎ‪ ،‬ﻭﺃﻋﻈﻤﻬﺎ ﺍﳌﻌﺎﺻﻰ ﻭﺃﺧﻄﺮﻫﺎ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺃﻥ‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻥ ﻳﻜﺜﺮ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻣﻦ ﻣﻼﺣﻈﺔ ﻧﻔﺴﻪ؛ ﻓﺈﺫﺍ ﺗﺼﺮﻑ‬
‫ﻳﻜﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪:‬‬
‫ﺃﻭ ﻋﻤﻞ ﺷﻴﺌﹰﺎ ﺗﺄﻣﻞ ﺣﺎﻟﻪ‪ ،‬ﻭﺗﺴﺎﺀﻝ ﻣﺎ ﺍﻟﺪﺍﻓﻊ ﺍﻟﺬﻱ ﺩﻓﻌﻪ ﺇﱃ ﺫﻟﻚ؛‬
‫ﺏ ﺻﻐﻴــﺮﻫﺎ ﻭﻛﺒﻴـﺮﻫﺎ ﺫﺍﻙ ﺍﻟﱡﺘﻘﻰ‬
‫َﺧ ﱢﻞ ﺍﻟﺬﱡﻧﻮ َ‬ ‫ﻓﻼ ﻳﻐﻔﻞ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻨﺪﻓﻊ ﻻ ﻳﻠﻮﻱ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ‬
 ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬ ‫‪٥٢‬‬ ‫‪٥١‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫ﺽ ﺍﻟﺸﻮ ِﻙ ﳛﺬﺭ ﻣﺎ ﻳﺮﻯ‬

‫ﺵ ﻓﻮﻕ ﺃﺭ ِ‬
‫ﻭﺍﺻﻨﻊ ﻛﻤﺎ ٍ‬
‫ﻻ ﲢﻘـﺮﻥ ﺻﻐﻴـﺮﺓ ِﺇﻥ ﺍِﻟﺠﺒﺎﻝ ﻣﻦ ﺍﳊﺼـﻰ‬
‫א‬ ‫א‬

‫‪٣‬‬ ‫ﻣﻘﺪﻣﺔ‬ ‫ﻧﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻮﻓﻘﻨﺎ ﻟﻠﻌﻤﻞ ﺑﻜﺘﺎﺑﻪ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ‪،‬‬
‫ﻼ ﻭﻳﺮﺯﻗﻨﺎ‬
‫ﻭﺃﻥ ﻳﺮﻳﻨﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻭﻳﺮﻳﻨﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ‬
‫‪٥‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻟﺬﺍﺕ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺍﺟﺘﻨﺎﺑﻪ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫‪٨‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ‪ :‬ﻣﺂﺧﺪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ‪.‬‬ ‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴﻨﺎ ﳏﻤﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫‪٨‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﻣﺂﺧﺬ ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ‪.‬‬ ‫ﺃﲨﻌﲔ‪.‬‬
‫‪١١‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﺘﻘﺼﲑ ﰲ ﺩﻋﻮﺓ ﺍﻟﺰﻣﻼﺀ ﻭﺍﳉﲑﺍﻥ‪.‬‬
‫‪١٣‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻣﺂﺧﺬ ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﻟﺰﻭﺟﺔ‪.‬‬

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‫‪١٥‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻻﻧﺸﻐﺎﻝ ﺑﻔﺮﻭﻉ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺃﺻﻮﻟﻪ‪.‬‬

‫‪١٩‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻈﺎﻫﺮﻳﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺼﻮﺹ‪.‬‬

‫‪١٩‬‬ ‫ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﺍﻟﻈﺎﻫﺮﻱ ﻟﻠﻨﺼﻮﺹ‪.‬‬
‫‪٢٣‬‬ ‫ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻟﺘﻌﺠﻞ ﰲ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ‪.‬‬
‫‪٢٩‬‬ ‫ﻭﻗﻔﺔ ﻣﻊ ﺍﻟﻈﺎﻫﺮﻳﺔ‪.‬‬
 ‫‪٥٣‬‬ ‫ﻣﺰﺍﻟﻖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻄﻠﺐ‬

‫‪٣٠‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ ‪ :‬ﺍﻟﻮﻟﻊ ﺑﺎﻟﻐﺮﺍﺋﺐ‪.‬‬

‫‪٣٣‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺍﻟﺘﻌﺼﺐ ﻵﺭﺍﺀ ﻋﺎﱂ ﻣﻌﲔ‪.‬‬

‫‪٣٥‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ ‪ :‬ﻃﺮﻳﻘﺔ ﺍﻟﺒﻌﺾ ﰲ ﺗﻄﺒﻴﻖ ﺍﻟﺴﻨﻦ‪.‬‬

‫‪٣٥‬‬ ‫ﺍﳌﻼﺣﻈﺔ ﺍﻷﻭﱃ‪ :‬ﺗﻄﺒﻴﻖ ﺳﻨﺔ ﻗﺒﻞ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺘﻬﺎ‪.‬‬
‫‪٣٧‬‬ ‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻜﻠﻒ ﰲ ﺗﻄﺒﻴﻖ ﺍﻟﺴﻨﺔ‪.‬‬
‫‪٤٠‬‬ ‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﺪﻡ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ‪.‬‬
‫‪٤٢‬‬ ‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺗﺎﺭﻙ ﺍﻟﺴﻨﺔ‪.‬‬
‫‪٤٣‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻣﻦ ‪ :‬ﺑﻌﺾ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﻫﺬﻩ ﺍﳌﺰﺍﻟﻖ‪.‬‬
‫‪٤٤‬‬ ‫ﺍﳋﺎﲤﺔ‪.‬‬
‫‪٤٥‬‬ ‫ﺍﻟﻔﻬﺮﺱ‪.‬‬