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ﺗﺄﻟﻴﻒ
ﺳﻠﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﻟﻌﻮﺩﺓ
ﺍﻟﻤﺸﺮﻑ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺷﺒﻜﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ٤ ٣ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﻓﺈﺫﺍ ﻗﺎﻝ ،〈 ÚÏètGó¡nΣ x8$§ƒÎ)uρ ߉ç7÷ètΡ x8$§ƒÎ) :ﻗﺎﻝ" :ﻫﺬﺍ ﺑﻴﲏ ﻭﺑﲔ ﻭﻫﻲ :ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ؛ ﻭﺫﻟﻚ ﻷﻬﻧﺎ ﺳﺒﻊ ﺁﻳﺎﺕ ﺗﻘﺮﺃ ﻣﺮﺓ ﺑﻌﺪ
ﻣﺮﺓ ،ﻭﻫﻲ -ﺃﻳﻀﹰﺎ -ﺷﺎﻣﻠﺔ ﻟﻠﻤﻌﺎﱐ ﺍﻟﻜﻠﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﳍﺬﺍ
xÞ¨uÅ_Ç9$# $tΡω÷δ$# ﻋﺒﺪﻱ ،ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ" ،ﻓﺈﺫﺍ ﻗﺎﻝ:
ﲰﻴﺖ ﺑﺎﳌﺜﺎﱐ.
t xÞ¨uÅÀ ∩∉∪ zΟ‹É)tGó¡ßϑø9$#ﺍﻟﺬﻳﻦ &Å Îöxî öΝÎγø‹n=tã |Môϑyè÷Ρrﺍﳌﻐﻀﻮﺏ Ÿωuρ óΟÎγø‹n=tæ
ﻭﻫﻲ :ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ؛ ﻓﻘﺪ ﲰﺎﻫﺎ ﺑﺬﻟﻚ ﺍﻟﻨﱯ ﻓﻘﺎﻝ" :ﻫﻲ
،〈 tÏj9!$Ò9$#ﻗﺎﻝ" :ﻫﺬﺍ ﻟﻌﺒﺪﻱ ،ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ") ،(١ﻓﺴﻤﺎﻫﺎ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ،ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺘﻪ").(١
ﺍﻟﺼﻼﺓ؛ ﻭﺫﻟﻚ ﺇﻣﺎ ﻷﻬﻧﺎ ﺫﻛﺮ ﻭﺩﻋﺎﺀ؛ ﻓﺈﻥ ﺍﻟﺴﻮﺭﺓ ﻓﻴﻬﺎ ﺩﻋﺎﺀ ﻭﻫﻲ :ﺳﻮﺭﺓ ﺍﳊﻤﺪ؛ ﻷﻬﻧﺎ ﺑﺪﺃﺕ ﲝﻤﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻗﻮﻟﻪ:
ﻭﺗﺒﺘﻞ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﺄﻋﻈﻢ ﻣﻄﻠﻮﺏ ،ﻭﻫﻮ ﺍﳍﺪﺍﻳﺔ ،ﻭﺫﻟﻚ ﰲ ] 〈 tÏϑn=≈yèø9$# Éb>u‘ ¬! ߉ôϑysø9$# ﺍﻟﻔﺎﲢﺔ.[٢ :
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] 〈 zΟ‹É)tGó¡ßϑø9$# xÞ¨uÅ_Ç9$# $tΡω÷δ$# :ﺍﻟﻔﺎﲢﺔ[٦ :؛ ﻓﺴﻤﻴﺖ
ﺑﻞ ﲰﺎﻫﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﺍﻟﺼﻼﺓ -ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ -
ﺍﻟﺴﻮﺭﺓ ﺑﺒﻌﺾ ﺃﺟﺰﺍﺋﻬﺎ ،ﻭﺑﻌﺾ ﻣﻌﺎﻧﻴﻬﺎ :ﻭﻫﻮ ﺍﻟﺪﻋﺎﺀ .ﻭﺍﻟﺪﻋﺎﺀ-
ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ" :ﻗﺴﻤﺖ ﺍﻟﺼﻼﺓ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻧﺼﻔﲔ،
Èe≅|¹uρ ﰲ ﺍﻟﻠﻐﺔ -ﻳﺴـﻤﻰ ﺻﻼﺓ ،ﻛﻤﺎ ﻗـﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ:
〈 tÏϑn=≈yèø9$# Éb>u‘ ¬! ߉ôϑysø9$# ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ؛ ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﻌﺒﺪ:
]ﺍﻟﺘﻮﺑﺔ ،[١٠٣ :ﻳﻌﲏ :ﺍﺩﻉ 〈 öΝçλ°; Ös3y™ y7s?4θn=|¹ ¨βÎ) ( öΝÎγø‹n=tæ
〈 ÉΟŠÏm§9$# Ç≈uΗ÷q§9$# ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ" :ﲪﺪﱐ ﻋﺒﺪﻱ" ،ﻭﺇﺫﺍ ﻗﺎﻝ:
ﳍﻢ.
ÏΘöθtƒ Å7Ï=≈tΒ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ" :ﺃﺛﲎ ﻋﻠ ﱠﻲ ﻋﺒﺪﻱ" ،ﻭﺇﺫﺍ ﻗﺎﻝ:
ﻭﻗﺪ ﻗﺎﻝ ﺍﻷﻋﺸﻰ:
ﺍﻟﺪﻳﻦ 〈 ،ﻗﺎﻝ" :ﳎﺪﱐ ﻋﺒﺪﻱ" ،ﻭﻗﺎﻝ ﻣﺮﺓ" :ﻓﻮﺽ ﺇ ﱠ
ﱄ ﻋﺒﺪﻱ"،
ﺍﻟﻌﻘﻮﻝ ،ﻓﻼ ﲢﻴﻂ ﺑﻪ ﻋﻠﻤﹰﺎ ،ﻭﻻ ﺗﺪﺭﻙ ﻟﻪ ﻣﻦ ﺍﻟﻜﻨﻪ ﻭﺍﳊﻘﻴﻘﺔ ﺇﻻ ﻣﺎ ﺍﻟﻌﻈﻴﻤﲔ ﷲ ﺗﻌﺎﱃ.
ﺑﲔ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ،ﻭﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ،ﻭﻻ ﺗﻌﻠﻢ ﻛﻴﻔﻴﺔ
ﻭﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺫﻛﺮ ﷲ ﻋﺰ ﻭﺟﻞ ﲬﺴ ﹰﺔ ﻣﻦ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ
ﻭﻫﻲ ﺍﷲ ،ﺍﻟﺮﺏ ،ﺍﻟﺮﲪﻦ.
) (١ﻋﻠﻰ ﻗﻮﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ.
ÞΟn=÷ès? ö≅yδ 4 ϵÏ?y‰≈t6ÏèÏ9 öÉ9sÜô¹$#uρ çνô‰ç7ôã$$sù $yϑåκs]÷t/ $tΒuρ ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$# >§‘ ) (٢ﻗﺎﻝ ﺗﻌﺎﱃ:
] 〈 $wŠÏϑy™ …çµs9ﻣﺮﱘ.[٦٥ :
) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(١٧٦٠٥ﻭﺍﻟﻨﺴﺎﺋﻲ ).(١٢٨٩ ، ١٢٨٨
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ١٢ ١١ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﺍﻷﲰﺎﺀ ﺍﻷﺧﺮﻯ -ﻓﻘﺎﻝ " :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ"-؛ ﺍﻋﺘﺮﺍﻓﹰﺎ ﺑﺄﻧﻪ ﻻ ﺫﺍﺗﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﻻ ﲢﻴﻂ ﺑﻪ؛ ﻓﺘﺤﺎﺭ ﻓﻴﻪ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻘﻮﻝ ﲢﺎﺭ ﰲ
ﻣﻌﺒﻮﺩ ﲝﻖ -ﰲ ﺍﻟﻜﻮﻥ -ﺇﻻ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﺃﻣﺎ ﺍﳌﻌﺒﻮﺩﺍﺕ ﺑﺎﻟﺒﺎﻃﻞ ﺑﻌﺾ ﳐﻠﻮﻗﺎﺗﻪ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ،ﻓﻜﻴﻒ ﺑﺬﺍﺗﻪ
$tΒ χr&uρ ‘,ysø9$# uθèδ ©!$# ¨βr'Î/ y7Ï9¨sŒ ﻓﻬﻲ ﻛﺜﲑﺓ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ: ﻼ ﺣﺴﲑﹰﺍ ﻋﻦ ﺇﺩﺭﺍﻙ ﺫﺍﺕ ﺍﷲ ﺟﻞ ﺟﻞ ﻭﻋﻼ؟! ﻓﺎﻟﻌﻘﻞ ﻳﺮﺗﺪ ﻛﻠﻴ ﹰ
] 〈 ã≅ÏÜ≈t6ø9$# uθèδ ϵÏΡρߊ ÏΒ šχθããô‰tƒﺍﳊﺞ.[٦٢ : ﻭﻋﻼ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ] 〈 $Vϑù=Ïã ϵÎ/ šχθäÜ‹Ïtä† Ÿωuρ :ﻃﻪ.[١١٠ :
• ﺛﺎﻧﻴﹰﺎ ﺍﻟﺮﺏ : ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ .." : ﻓﺄﺳﺘﺄﺫﻥ ﻋﻠﻰ
ﻓﻬﻮ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﺭﺏ ﻛﻞ ﺷﻲﺀ ﻭﺧﺎﻟﻘﻪ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ ،ﻻ ﳜﺮﺝ ﺷﻲﺀ ﻋﻦ ﺭﰊ ﻓﻴﺆﺫﻥ ﱄ ،ﻭﻳﻠﻬﻤﲏ ﳏﺎﻣﺪ ﺃﲪﺪﻩ ﻬﺑﺎ ﻻ ﲢﻀﺮﱐ ﺍﻵﻥ ،ﻓﺄﲪﺪﻩ
ﺭﺑﻮﺑﻴﺘﻪ ﻭﻛﻞ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻋﺒﺪ ﻟﻪ ،ﰲ ﻗﺒﻀﺘﻪ ،ﻭﲢﺖ ﻗﻬﺮﻩ .
ﺑﺘﻠﻚ ﺍﶈﺎﻣﺪ ،ﻭﺃﺧﺮ ﻟﻪ ﺳﺎﺟﺪﹰﺍ ،(١)"..ﻓﺄﺧﱪ ﺃﻥ ﺍﷲ ﻳﻌﻠﻤﻪ ﻣﻦ
• ﺛﺎﻟﺜﹰﺎ ﻭﺭﺍﺑﻌﹰﺎ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ : ﺍﶈﺎﻣﺪ ﻣﺎ ﻻ ﻳﻌﻠﻤﻬﺎ ﺍﻵﻥ ،ﻭﻳﻔﺘﺢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﻪ ﺁﻧﺬﺍﻙ ﻣﺎ ﱂ
ﺴ ﱠﻢ ﺑﻪ
ﻭﺍﺳﻢ ﺍﻟﺮﲪﻦ ﻛﺎﺳﻢ ، ﻻ ﻳﺴﻤﻰ ﺑﻪ ﻏﲑ ﺍﷲ ،ﻭﱂ ﻳَﺘ َ ﻳﻜﻦ ﻟﺪﻳﻪ ﻣﻦ ﻗﺒﻞ.
ﺃﺣﺪ؛ ﻓـ" "ﻭ"ﺍﻟﺮﲪﻦ" ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳋﺎﺻﺔ ﺑﻪ -ﺟﻞ ﻭﻋﻼ -ﻻ ﻭﻣﻦ ﻣﻌﺎﱐ ﺍﻷﻟﻮﻫﻴﺔ ﰲ ﺍﺳﻢ :ﺃﻧﻪ ﺍﻹﻟﻪ ﺍﳌﻌﺒﻮﺩ ﺍﳌﺘﻔﺮﺩ
(#θããôŠ$# Íρr& ©!$# (#θããôŠ$# È≅è% ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﻏﲑﻩ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ: ﺑﺎﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ؛ ﻭﳍﺬﺍ ﺟﺎﺀ ﻫﺬﺍ ﺍﻻﺳﻢ ﰲ ﺍﻟﺸﻬﺎﺩﺓ؛ ﻓﺈﻥ ﺍﳌﺆﻣﻦ
ﻳﻘﻮﻝ " :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ،"ﱂ ﻳﻘﻞ ﻣﺜﻼ " :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ
ã (#θããô‰s? $¨Β $wƒr& ( z≈uΗ÷q§9$#ﻓﻠﻪ ] 〈 4o_ó¡çtù:$# â!$yϑó™F{$#ﺍﻹﺳﺮﺍﺀ ،[١١٠ :ﺃﻣﺎ
ﺇﻻ ﺍﻟﺮﲪﻦ" ،ﺃﻭ "ﺇﻻ ﺍﻟﺮﺣﻴﻢ" ،ﻣﻊ ﺃﻥ "ﺍﻟﺮﲪﻦ" ﻭ"ﺍﻟﺮﺣﻴﻢ" ﻣﻦ
ﺍﻷﲰﺎﺀ ﺍﻷﺧﺮﻯ ﻓﻘﺪ ﻳﺴﻤﻰ ﺃﻭ ﻳﻮﺻﻒ ﻬﺑﺎ ﻏﲑ ﺍﷲ ،ﻛﺎﻟﺮﺣﻴﻢ، ﺃﲰﺎﺋﻪ ﺟﻞ ﻭﻋﻼ ،ﻟﻜﻦ ﺃﻃﻠﻖ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻞ ﻟﻜﻞ
ﻭﺍﻟﺴــﻤﻴﻊ ،ﻭﺍﻟﺒﺼﲑ ،ﻛﻤﺎ ﻗﺎﻝ ﺳـﺒﺤﺎﻧﻪ ﻋﻦ ﻧﺒﻴﻪ :
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٦٩٥٦
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ١٤ ١٣ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﻭﻫﺎ ﻫﻨﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺘﺄﻣﻞ ﺳﺮﹰﺍ ﻣﻦ ﺃﺳﺮﺍﺭ ﺗﻜﺮﺍﺭ ﻫﺬﻳﻦ ﺍﻻﲰﲔ $¯ΡÎ) ] 〈 ÒΟŠÏm§‘ Ô∃ρâu‘ šÏΖÏΒ÷σßϑø9$$Î/ﺍﻟﺘﻮﺑﺔ ،[١٢٨ :ﻭﻛﻤﺎ ﻗﺎﻝ:
«!$# ÉΟó¡Î0 -ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ،-ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﻗﺎﻝ: #¶ÅÁt/ $Jè‹Ïϑy™ çµ≈sΨù=yèyfsù ϵ‹Ï=tGö6¯Ρ 8l$t±øΒr& >πxôÜœΡ ÏΒ z≈|¡ΣM}$# $sΨø)n=yz
،〈 ÉΟŠÏm§9$# Ç≈uΗ÷q§9$#ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺪﺧﻞ ﺃﻭ ﳜﺮﺝ ﻗﺎﻝ" :ﺑﺴﻢ 〈 ]ﺍﻹﻧﺴﺎﻥ،[٢ :
ﺍﷲ" ،ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﻛﻞ ﻗﺎﻝ" :ﺑﺴﻢ ﺍﷲ" ،ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﳜﻄﺐ ﺃﻭ ﺃﻣﺎ ﺍﺳﻢ ﻭﺍﺳﻢ "ﺍﻟﺮﲪﻦ" ﻓﻼ ﻳﺴﻤﻰ ﻬﺑﻤﺎ ﻏﲑﻩ ﺳﺒﺤﺎﻧﻪ.
ﻳﺘﻜﻠﻢ ﻗﺎﻝ" :ﺑﺴﻢ ﺍﷲ" ،ﺍﻟﻨﱯ ﻗﺎﻝ" :ﻛﻞ ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ ﻻ ﻳﺒﺪﺃ
ﻭ"ﺍﻟﺮﲪﻦ" ﻭ"ﺍﻟﺮﺣﻴﻢ" ﻣﺄﺧﻮﺫﺍﻥ ﻣﻦ ﺍﻟﺮﲪﺔ ،ﻭﻗﻴﻞ:١
ﺑﺒﺴﻢ ﺍﷲ -ﻭﰲ ﺭﻭﺍﻳﺔ :ﺑﺎﳊﻤﺪ ﷲ -ﻓﻬﻮ ﺃﺑﺘﺮ] ،ﺃﻭ[ ﺃﻗﻄﻊ] ،ﺃﻭ[
"ﺍﻟﺮﲪﻦ" :ﺭﲪﺔ ﻋﺎﻣﺔ ﲜﻤﻴﻊ ﺍﳋﻠﻖ ،ﻭ"ﺍﻟﺮﺣﻴﻢ" :ﺭﲪﺔ ﺧﺎﺻﺔ
ﺃﺟﺬﻡ ،(١)"..ﻭﺍﳌﻌﲎ :ﻧﺎﻗﺺ ﺍﻟﱪﻛﺔ.
〈 $VϑŠÏmu‘ tÏΖÏΒ÷σßϑø9$$Î/ tβ%Ÿ2uρ ﺑﺎﳌﺆﻣﻨﲔ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ:
ﻟﻜﻦ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﺒﺎﺭﺓ ﺗﻘﺎﻝ ﻫﻜﺬﺍ " :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ
]ﺍﻷﺣﺰﺍﺏ.[٤٣ :
ﺍﻟﺮﺣﻴﻢ" ،ﻓﻠﻢ ﻳﻘﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻗﻂ" :ﺑﺴﻢ ﺍﷲ ﺍﳌﻨﺘﻘﻢ ﺍﳉﺒﺎﺭ"،
ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ :ﺃﻥ ﺍﺳﻢ "ﺍﻟﺮﲪﻦ" ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻮﺩ
ﺃﻭ" :ﺑﺴﻢ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ" ،ﻣﻊ ﺃﻥ ﻫﺬﺍ ﺣﻖ؛ ﻭﺇﳕﺎ ﻳﻘﺎﻝ" :ﺑﺴﻢ
ﺍﻟﺼﻔﺔ ،ﻭﺃﻣﺎ "ﺍﻟﺮﺣﻴﻢ" ﻓﺒﺎﻟﻨﻈﺮ ﺇﱃ ﻣﺘﻌﱠﻠﻘﻬﺎ ﰲ ﺍﳋﻠﻖ -ﻳﻌﲏ ﺣﺼﻮﻝ
ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ" ،ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺍﳊﺪﻳﺚ ٢
ﺃﺛﺮﻫﺎ ﰲ ﺍﳋﻠﻖ ﺑﺮﲪﺘﻪ ﺗﻌﺎﱃ ﳍﻢ ،ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ
ﺍﻟﻘﺪﺳﻲ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ" :ﺇﻥ ﺭﲪﱵ ﺳﺒﻘﺖ ﻏﻀﱯ") ،(٢ﻭﰲ
-ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ-؛ ﻓﺎﷲ ﻫﻮ ﺭﲪﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺭﺣﻴﻤﻬﻤﺎ.
) (١ﺃﺧﺮﺟﻪ ﺃﲪﺪ ) ،(٨٣٥٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) (٤٨٤٠ﻭﺍﺑﻦ ﻣﺎﺟﺔ ) (١٨٩٤ﻭﺍﳊﺪﻳﺚ ﺭﻭﻯ
ﻼ ﺻﺤﻴﺤﹰﺎ ﻋﻦ ﺍﻟﺰﻫﺮﻱ ﻭﻣﻮﺻﻮ ﹰﻻ ﺑﺄﺳﺎﻧﻴﺪ ﺿﻌﻴﻔﺔ ،ﻭﺗﻔﺼﻴﻞ ﺍﻟﻜﻼﻡ ﻓﻴﻪ ﰲ ﻣﺮﺳ ﹰ ) (1ﻗﺎﻟﻪ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﻭﺍﻟﻮﺯﻣﻲ ﻭﻏﲑﳘﺎ ﺍﻧﻈﺮ ﺫﻟﻚ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﻟﻘﺮﻃﱯ
ﻣﻘﺪﻣﺔ ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ ﻟﻠﺴﺒﻜﻲ ،ﻭﺃﻧﻈﺮ ﻣﻘﺪﻣﺔ ﺇﺭﻭﺍﺀ ﺍﻟﻌﻠﻴﻞ. ﻭﺍﺑﻦ ﻛﺜﲑ.
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٦٩٩٩ ، ٦٨٩٩ ، ٦٨٧٢ﻭﻣﺴﻠﻢ ).(٤٩٤١ ، ٤٩٣٩ ) (2ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ٧/١ﻭﻣﺎ ﺑﻌﺪﻫﺎ .
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ١٦ ١٥ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﺎﻓﺮﻳﻦ .ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ -ﺃﻳﻀﹰﺎ -ﰲ ﺍﻟﺼﺤﻴﺢ ﻗﺎﻝ " : ﺇﻥ ﷲ ﻣﺎﺋﺔ ﺭﲪﺔ،
ﺃﻥ ﻳﺘﺸﺒﺚ ﺃﺑﺪﹰﺍ ﺑﻄﻠﺐ ﺭﲪﺘﻪ -ﺟﻞ ﻭﻋﻼ ،-ﻭﺃﻥ ﻳﻌﹼﻠﻢ ﺍﻟﻨﺎﺱ ﺍﻟﺜﻘﺔ ﺃﻧﺰﻝ ﻣﻨﻬﺎ ﺭﲪﺔ ﻭﺍﺣﺪﺓ ﺑﲔ ﺍﳉﻦ ،ﻭﺍﻹﻧﺲ ،ﻭﺍﻟﺒﻬﺎﺋﻢ ،ﻭﺍﳍﻮﺍﻡ؛ ﻓﺒﻬﺎ
ﺑﺮﲪﺘﻪ ﺳﺒﺤﺎﻧﻪ. ﻳﺘﻌﺎﻃﻔﻮﻥ ،ﻭﻬﺑﺎ ﻳﺘﺮﺍﲪﻮﻥ ،ﻭﻬﺑﺎ ﺗﻌﻄﻒ ﺍﻟﻮﺣﺶ ﻋﻠﻰ ﻭﻟﺪﻫﺎ ،ﻭﺃﺧﱠﺮ
ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﻳﻌﻠﻢ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺮﺟﺎﺀ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ﺍﷲ ﺗﺴﻌﹰﺎ ﻭﺗﺴﻌﲔ ﺭﲪﺔ ﻳﺮﺣﻢ ﻬﺑﺎ ﻋﺒﺎﺩﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ") ،(١ﻓﻔﻲ ﺫﻟﻚ
ﻋﺰ ﻭﺟﻞ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺛﻘﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﷲ ﻭﺑﺮﲪﺘﻪ ﺃﻋﻈﻢ ﻣﻦ ﺛﻘﺘﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻋﻈﻴﻢ ﺭﲪﺘﻪ ﺟﻞ ﻭﻋﻼ ،ﻭﺃﻬﻧﺎ ﺗﺴﺒﻖ ﻏﻀﺒﻪ.
ﺑﻌﻤﻠﻪ؛ ﻓﺈﻥ ﻋﻤﻠﻪ ﻗﺪ ﻻ ﻳﻘﺒﻞ؛ ﻓﻘﺪ ﻳﺪﺍﺧﻠﻪ ﺍﻟﺮﻳﺎﺀ ،ﻭﺍﻟﻌﺠﺐ ،ﺃﻭ ﻻ ﻭﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻻ ﻳﻘﻨﻂ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻣﻬﻤﺎ ﺃﺳﺮﻑ
ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﻓﻖ ﻣﺎ ﺷﺮﻉ ﺭﺳﻮﻝ ﺍﷲ ﻓُﻴ َﺮ ﱡﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ،ﻟﻜﻦ
ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ؛ ﻗﺎﻝ ﺗﻌﺎﱃt y“ÏŠ$t7Ïè≈tƒ ö≅è% :ﺍﻟﺬﻳﻦ
ﻳﻜﻮﻥ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺭﲪﺔ ﺍﷲ ﺟﻞ ﻭﻋﻼ ،ﻗﺎﻝ ) :ﻟﻦ ُﻳﺪﺧﻞ
١
ﺃﺣﺪﹰﺍ ﺍﳉﻨﺔ ﻋﻤﻠﹸﻪ ﻭﻻ ﺃﻧﺎ ﺇﻻ ﺃﻥ ﻳﺘﻐﻤﺪﱐ ﺍﷲ ﺑﺮﲪﺘﻪ( &ãÏøótƒ ©!$# ¨βÎ) 4 «!$# ÏπuΗ÷q§‘ ÏΒ (#θäÜuΖø)s? Ÿω öΝÎγÅ¡àΡr& #’n?tã (#θèùuó r
ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ُﻳﺪﻋﻰ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻌﺼﺎﺓ ﲞﺎﺻﺔ ﺇﱃ ﺍﷲ ﻋﺰ ]ﺍﻟﺰﻣﺮ ،[٥٣ :ﻭﻗﺎﻝ 〈 ãΛÏm§9$# â‘θàtóø9$# uθèδ …çµ¯ΡÎ) 4 $·è‹ÏΗsd ﺍﻟﺬﻧﻮﺏ
ﻭﺟﻞ ﺑﺘﺬﻛﲑﻫﻢ ﺑﺮﲪﺘﻪ؛ ﻣﻊ ﺗﺬﻛﲑﻫﻢ ﺑﻌﻘﻮﺑﺘﻪ ،ﻓﺎﷲ ﻋﺰ ﻭﺟﻞ 〈 šχθ—9!$Ò9$# ωÎ) ÿϵÎn/u‘ Ïπyϑôm§‘ ÏΒ äÝuΖø)tƒ tΒuρ ﺳﺒﺤﺎﻧﻪ:
uθèδ ’Ï1#x‹tã ¨βr&uρ ∩⊆∪ ÞΟŠÏm§9$# â‘θàtóø9$# $tΡr& þ’ÏoΤr& ü“ÏŠ$t6Ïã ø⋅Ém<tΡ ﻳﻘﻮﻝ:
ωÎ) «!$# Çy÷ρ§‘ ÏΒ ß§t↔÷ƒ($tƒ Ÿω …絯ΡÎ) ]ﺍﳊﺠﺮ ،[٥٦ :ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ:
] 〈 ÞΟŠÏ9F{$# Ü>#x‹yèø9$#ﺍﳊﺠﺮ.[٥٠-٤٩ :
] 〈 tβρãÏ≈s3ø9$# ãΠöθs)ø9$#ﻳﻮﺳﻒ[٨٧ :؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ،
1ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٥٦٣٧ﻭﻣﺴﻠﻢ ) (٢٨٦١ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﻩ. ) (٣ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ).(٤٩٤٤
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ١٨ ١٧ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﺍﷲ ﻭﺍﻟﺮﺏ ﻭﺍﻟﺮﲪﻦ ،ﻓﺎﺳﻢ ﺍﷲ ﻣﺘﻀﻤﻦ ﻟﺼﻔﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﺳﻢ ﻓﺎﻟﻨﺎﺱ -ﺩﺍﺋ ًﻤﺎ ﻭﺃﺑ ًﺪﺍ -ﳏﺘﺎﺟﻮﻥ ﺇﱃ ﺗﺬﻛﲑﻫﻢ ﺑﺮﲪﺔ ﺍﷲ ﺟﻞ
ﺍﻟﺮﺏ ﻣﺘﻀﻤﻦ ﻟﺼﻔﺎﺕ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﺍﺳﻢ ﺍﻟﺮﲪﻦ ﻣﺘﻀﻤﻦ ﻟﺼﻔﺎﺕ ﻭﻋﻼ ،ﺧﺎﺻﺔ ﻭﺃﻧﻨﺎ ﳒﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ -ﻭﺭﲟﺎ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺃﻭ
ﺍﳉﻮﺩ ﻭﺍﻟﱪ ﻭﺍﻹﺣﺴﺎﻥ .ﻓﺎﻟﺮﺑﻮﺑﻴﻪ ﻣﻦ ﺍﷲ ﻟﻌﺒﺎﺩﺓ ،ﻭﺍﻟﺘﺄﻟﻴﻪ ﻣﻨﻬﻢ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺪﻋﺎﺓ -ﻣﻦ ﻳﻔﻴﻀﻮﻥ ﻛﺜﲑﹰﺍ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻮﻋﻴﺪ ،ﻭﺍﻟﺘﺸﺪﻳﺪ،
ﻋﺰ ﻭﺟﻞ ،ﻭﺍﻟﺮﲪﺔ ﺳﺒﺐ ﻭﺍﺻﻞ ﺑﲔ ﺍﻟﺮﺏ ﻭﺑﲔ ﻋﺒﺎﺩﺓ ،ﻓﱪﲪﺘﻪ ﻭﺍﻟﺘﺨﻮﻳﻒ ،ﻭﺍﻟﺘﺮﻫﻴﺐ،ﺇﱃ ﺩﺭﺟﺔ ﲢﺪﺙ ﺃﺛﺮﹰﺍ ﻋﻜﺴﱢﻴﹰﺎ ﻭﻫﻮ ﺗﻘﻨﻴﻂ
ﺑﻌﺒﺎﺩﻩ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳﻠﻪ ،ﻭﺃﻧﺰﻝ ﻋﻠﻴﻬﻢ ﻛﺘﺒﻪ ،ﻭﻬﺑﺎ ﺭﺯﻗﻬﻢ ﺍﻟﻌﺼﺎﺓ ﻣﻦ ﺭﻭﺡ ﺍﷲ ﻭﺭﲪﺘﻪ ﻓﻴﺘﻤﻠﻜﻬﻢ ﺍﻟﻴﺄﺱ ،ﻭﻳﻔﻘﺪﻭﻥ ﺍﻷﻣﻞ
ﻭﻋﺎﻓﺎﻫﻢ ﻭﺃﻧﻌﻢ ﻋﻠﻴﻬﻢ ،ﻓﺒﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﺳﺒﺐ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻭﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻓﻴﺘﺸﺒﺜﻮﻥ ﲟﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﺻﻲ ،ﻭﻳﺴﺘﻐﺮﻗﻮﻥ ﻓﻴﻬﺎ .ﺃﻣﺎ
ﺳﺒﺐ ﺍﻟﺮﲪﺔ.١ ﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺮﺟﺎﺀ ﰲ ﺍﻟﻘﻠﻮﺏ ﻓﺎﺳﻠﻮﺏ ﻗﺮﺁﱐ ﻋﻈﻴﻢ ﻳﻮﺍﺟﻬﻚ ﰲ
• ﺧﺎﻣﺴﹰﺎ :ﺍﳌﺎﻟﻚ : ﻣﻄﻠﻊ ﺃﻭﻝ ﺳﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﻧﺴﺘﻔﺘﺢ ﻭﻧﺒﺪﺃ
ﺑﺎﲰﻪ" :ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ"؛ ﺣﱴ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﻋﻦ
ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪÈ ÏΘöθtƒ Å7Ï=≈tΒ :ﺍﻟﺪﻳﻦ 〈 ،ﺃﻱ ﻳﻮﻡ ﻳﺪﺍﻥ ﺍﻟﻨﺎﺱ ﺍﻟﻨﺎﺭ ﺳﻴﻘﻮﻝ ﰲ ﺃﻭﻝ ﺣﺪﻳﺜﻪ" :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ" ،ﻭﺍﻟﺬﻱ
ﻼ:
ﺑﻌﻤﻠﻬﻢ ،ﻭﳚﺎﺯﻭﻥ ﺑﻪ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ ،ﻓﺒﻌﺪﻣﺎ ﺍﻋﺘﺮﻑ ﷲ ﻗﺎﺋ ﹰ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﻋﻦ ﻧﻮﺍﻗﺾ ﺍﻹﺳﻼﻡ ﺳﻴﺒﺪﺃ ﺑـ"ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ
〈 ،ﺯﺍﺩ ﺍﻻﻋﺘﺮﺍﻑ ﻗﻮﺓ ﻭﺛﺒﺎﺗﹰﺎ ﺑﺄﻥ ﺃﺛﲎ ﻋﻠﻰ ﺍﷲ ¬! ߉ôϑysø9$# ﺍﻟﺮﺣﻴﻢ" ،ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﻋﻦ ﺍﳊﺪﻭﺩ ﺍﻟﺸﺮﻋﻴﺔ ﺳﻴﺒﺪﺃ
ﺑـ"ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ".
Ç≈uΗ÷q§9$# ∩⊄∪ tÏϑn=≈yèø9$# Éb>u‘ ﺳﺒﺤﺎﻧﻪ ﺑﺼﻔﺎﺗﻪ -ﺗﻠﻚ -ﻭﺃﲰﺎﺋﻪ:
ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻄﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﹶﻗ ْﺪ َﺭﻩُ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ،ﻭُﻳﺬ ﱠﻛﺮﻭﺍ
ﺩﺍﺋﻤﹰﺎ ﺑﺄﻥ ﻳﺘﻌﻠﻘﻮﺍ ﺑـ"" "ﺍﻟﺮﲪﻦ" "ﺍﻟﺮﺣﻴﻢ"؛ ﻭﻫﺬﻩ ﺍﻷﲰﺎﺀ
ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻫﻲ ﺃﺻﻮﻝ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ،ﻭﻫﻲ ﺍﺳﻢ
1ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ :ﺍﳌﻘﺪﻣﺔ .
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ٢٠ ١٩ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﻟﻜﻦ ﺇﺫﺍ ﻗﻴﻞ :ﻣﺪﺣﻪ ،ﻓﻼ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻣﺪﺣﻪ ﺑﺸﻲﺀ ﻗﺪﻣﻪ ،ﺑﻞ ﻗﺪ Å7Ï=tΒ È ÏΘöθtƒ Å7Ï=≈tΒ ∩⊂∪ ÉΟŠÏm§9$#ﺍﻟﺪﻳﻦ ∪⊆∩ 〈 ،ﻭﰲ ﻗﺮﺍﺀﺓ ﺳﺒﻌﻴﺔ):(١
ﻼ ﺑﺒﻼﻏﺘﻪ ﻭﻓﺼﺎﺣﺘﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺪﺣﻪ ﲜﻤﺎﻟﻪ، ﻳﻜﻮﻥ ﻣﺪﺣﻪ ﻣﺜ ﹰ
ﺍﻟﺪﻳﻦ 〈 ،ﺑﺎﻟﻘﺼﺮ ﺑﻼ ﻣﺪ؛ ﻭﻛﻼﳘﺎ ﺟﺎﺋﺰ ﺃﻥ ُﻳﻘﺮﺃ ﺑﻪ ﰲ È ÏΘöθtƒ
ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺪﺣﻪ ﺑﻘﻮﺗﻪ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ.
ﺍﻟﺼﻼﺓ.
ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳊﻤﺪ ﻭﺍﳌﺪﺡ :ﺃﻥ ﺍﳊﻤﺪ ﺛﻨﺎﺀ ﻋﻠﻰ
א א
ﺍﶈﻤﻮﺩ ﺑﺈﺣﺴﺎﻧﻪ ،ﻭﺇﻓﻀﺎﻟﻪ ،ﻭﺇﻧﻌﺎﻣﻪ ﺇﱃ ﺍﳊﺎﻣﺪ؛ ﺃﻣﺎ ﺍﳌﺪﺡ ﻓﻬﻮ ﺃﻋﻢ
ﻣﻦ ﺍﳊﻤﺪ ﻟﺸﻤﻮﻟﻪ ﺍﻟﺜﻨﺎﺀ ﺑﺼﻔﺎﺕ ﺍﳉﻤﺎﻝ ،ﻭﺍﳉﻼﻝ ،ﻭﺍﻟﻜﻤﺎﻝ ÉΟŠÏm§9$# Ç≈uΗ÷q§9$# ∩⊄∪ tÏϑn=≈yèø9$# Éb>u‘ ¬! ߉ôϑysø9$# :
ﻣﻄﻠﻘﹰﺎ؛ ﻓﺎﳊﻤﺪ ﻓﻴﻪ ﻣﻌﲎ ﺍﻟﺸﻜﺮ ،ﻭﻣﻌﲎ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳉﻤﻴﻞ .ﻭﳊﻆ ∪⊂∩ È ÏΘöθtƒ Å7Ï=≈tΒﺍﻟﺪﻳﻦ ∪⊆∩ 〈
ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻓﺮﻗﹰﺎ ﺁﺧﺮ ﻓﻘﺎﻝ :ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﳏﺎﺳﻦ ﺍﻟﻐﲑ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ
ﺇﺧﺒﺎﺭﹰﺍ ﳎﺮﺩﹰﺍ ﻣﻦ ﺣﺐ ﻭﺇﺭﺍﺩﺓ ﺃﻭ ﻣﻘﺮﻭﻧﹰﺎ ﲝﺒﻪ ﻭﺇﺭﺍﺩﺗﻪ ،ﻓﺈﻥ ﻛﺎﻥ Éb>u‘ ¬! ߉ôϑysø9$# ﰒ ﺍﺳﺘﻔﺘﺢ ﺍﻟﺴﻮﺭﺓ ﺑﺎﳊﻤﺪ ﰲ ﻗﻮﻟﻪ:
ﳎﺮﺩﹰﺍ ﻋﻦ ﺍﳊﺐ ﻭﺍﻹﺭﺍﺩﺓ ﻓﻬﻮ ﺍﳌﺪﺡ ،ﻭﺃﻣﺎ ﺍﳊﻤﺪ ﻓﻬﻮ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺣﱴ ﲰﻴﺖ ﺑﺎﺳﻢ "ﺍﳊﻤﺪ" .ﻭﺍﳊﻤﺪ ﻫﻮ :ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ 〈 tÏϑn=≈yèø9$#
١
ﳏﺎﺳﻦ ﺍﶈﻤﻮﺩ ﻣﻊ ﺣﺒﻪ ﻭﺇﺟﻼﻟﻪ ﻭﺗﻌﻈﻴﻤﻪ ﺍﶈﻤﻮﺩ ﺑﺈﻓﻀﺎﻟﻪ ﻭﺇﻧﻌﺎﻣﻪ ،ﺃﻣﺎ ﺍﳌﺪﺡ ﻓﻬﻮ :ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺑﺼﻔﺎﺕ
ﻭﺍﻟﺴﻮﺭﺓ ﺗﺒﺪﺃ ﺑﺎﻻﻋﺘﺮﺍﻑ ،ﻭﺍﻻﻋﺘﺮﺍﻑ ﻓﻴﻪ ﻣﻌﲎ ﻋﻈﻴﻢ؛ ﻷﻧﻪ ﺍﳉﻼﻝ ،ﻭﺍﳉﻤﺎﻝ ،ﻭﺍﻟﻜﻤﺎﻝ.
ﺇﻗﺮﺍﺭ ﻣﻦ ﺍﻟﻌﺒﺪ ﺑﺘﻘﺼﲑﻩ ،ﻭﻓﻘﺮﻩ ،ﻭﺣﺎﺟﺘﻪ ،ﻭﺍﻋﺘﺮﺍﻑ ﷲ ﺟﻞ ﻭﻋﻼ ﺇﺫﺍﹰ؛ ﻓﺎﳊﻤﺪ ﺛﻨﺎﺀ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﲟﺎ ﺃﻧﻌﻢ ﻋﻠﻴﻚ ،ﻭﻣﺎ ﺃﻋﻄﺎﻙ،
ﺑﺎﻟﻜﻤﺎﻝ ،ﻭﺍﻟﻔﻀﻞ ،ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺃﻟﻮﺍﻥ ﺍﻟﻌﺒﺎﺩﺓ؛ ﻓﺈﺫﺍ ﻗﻴﻞ :ﺇﻥ ﻓﻼﻧﹰﺎ ﲪﺪ ﻓﻼﻧﹰﺎ ،ﻓﻤﻌﻨﺎﻩ ﺃﻧﻪ ﺷﻜﺮﻩ ﻋﻠﻰ ﺇﺣﺴﺎﻥ ﻗﺪﻣﻪ ﺇﻟﻴﻪ،
1ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ .٩٣/٢ ) (١ﺃﻱ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ﺍﳌﺘﻮﺍﺗﺮﺓ ،ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ﻭﻏﲑﻩ.
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ٢٢ ٢١ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ") ،(١ﺣﱴ ﻗﻮﻝ" :ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ"، ﻭﳍﺬﺍ ﻗﺪ ﻳﻌﺒﺪ ﺍﻹﻧﺴﺎﻥ ﺭﺑﻪ ﻋﺒﺎﺩﺓ ﺍ ﹸﳌﺪ ﹼﻝ ،ﺍﳌﻌﺠﺐ ﺑﻌﻤﻠﻪ؛ ﻓﻼ ُﻳ ﹾﻘﺒﻞ
ﻓﻴﻪ ﻣﻌﲎ ﺍﻻﻋﺘﺮﺍﻑ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺬﻧﺐ ﻭﺍﻟﻨﻘﺺ ،ﻭﺍﻻﻋﺘﺮﺍﻑ ﷲ ﻣﻨﻪ ﻋﻤﻞ؛ ﺑﻞ ُﻳ َﺮﺩ ﻋﻠﻴﻪ ،ﻭُﻳﺠﻌﻞ ﻫﺒﺎﺀﺍ ﻣﻨﺜﻮﺭﺍ؛ ﻷﻧﻪ ﺩﺍﺧﻠﻪ ﺇﻋﺠﺎﺏ،
ﺗﻌﺎﱃ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ. ﻭﺍﻹﻋﺠﺎﺏ ﻻ ﻳﺘﻔﻖ ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﻭﺍﻟﺬﻝ؛ ﻓﻼ ﻳﺪﺧﻞ ﺍﻟﻌﺒﺪ ﻋﻠﻰ
ﺭﺑﻪ ﻣﻦ ﺑﺎﺏ ﺃﻭﺳﻊ ﻭﺃﻓﻀﻞ ﻣﻦ ﺑﺎﺏ ﺍﻟﺬﻝ ﻟﻪ ،ﻭﺍﻻﻧﻜﺴﺎﺭ ﺑﲔ
ﻓﻴﻪ ﻣﻌﲎ 〈 tÏϑn=≈yèø9$# Éb>u‘ ¬! ߉ôϑysø9$# ﻓﺒﺪﺀ ﺍﻟﺴﻮﺭﺓ ﺑـ
ﻳﺪﻳﻪ؛ ﺑﻞ ﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ،〈 ߉ç7÷ètΡ x8$§ƒÎ) :
ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻨﻌﻤﺔ ،ﻭﻻ ﺷﻚ ﺃﻥ ﻋﻜﺲ ﺍﻻﻋﺘﺮﺍﻑ ﻫﻮ ﺍﻹﻧﻜﺎﺭ
ﻭﺍﳉﺤﻮﺩ ،ﻭﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﻛﻔﺮ ﺑﻪ ﺇﺑﻠﻴﺲ ﻫﻮ ﺍﳉﺤﻮﺩ؛ ﻓﺈﺑﻠﻴﺲ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ :ﻫﺬﺍ ﻃﺮﻳﻖ ﻣﻌّﺒﺪ ،ﻳﻌﲏ :ﻣﺬﻟﱠﻞ ﺗﻄﺆﻩ ﺍﻷﻗﺪﺍﻡ؛ ﻓﻤﻦ
ﻳﻌﺮﻑ ﺭﺑﻪ ،ﻭﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﲰﻪ؛ ﺑﻞ ﻭﳛﻠﻒ ﺑﺎﷲ ﺗﻌﺎﱃ-ﻛﻤﺎ ﺃﻋﻈﻢ ﻣﻌﺎﱐ ﺍﻟﻌﺒﺎﺩﺓ :ﺍﻟﺬﻝ ﻟﻪ ﺳﺒﺤﺎﻧﻪ.
ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻪ] 〈 tÏèuΗødr& öΝßγ¨ΖtƒÈθøî_{ y7Ï?¨“ÏèÎ6sù tΑ$s% :ﺹ-[٨٢ : ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ﻛﺜﲑ ﺍﻻﻋﺘﺮﺍﻑ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﻔﺴﻪ
ﺑﺎﻟﻨﻘﺺ ﻭﺍﻟﻈﻠﻢ ،ﻓﻜﺎﻥ ﻳﻘﻮﻝ - ﻛﻤﺎ ﻋﱠﻠﻢ ﺃﺑﺎ ﺑﻜﺮ" : -ﺍﻟﻠﻬﻢ ﺇﱐ
4’n<Î) þ’ÏΤöÏàΡr'sù Éb>u‘ tΑ$s% ﻭﻳﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳﺆﻣﻦ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ:
ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻇﻠﻤﹰﺎ ﻛﺜﲑﺍ ً ،ﻭﺇﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ ،ﻓﺎﻏﻔﺮ
] 〈 tβθèWyèö7ムÏΘöθtƒﺹ[٧٩ :؛ ﻭﻟﻜﻦ ﺫﻧﺒﻪ ﻫﻮ ﺍﳉﺤﻮﺩ ،ﻭﺍﻻﺳﺘﻜﺒﺎﺭ
ﱄ ﻣﻐﻔﺮﺓ ﻣﻦ ﻋﻨﺪﻙ ،ﻭﺍﺭﲪﲏ؛ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ")،(١
ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ﻋﻦ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ: ﻭﻛﺎﻥ ﻳﻘﻮﻝ" :ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺭﰊ ،ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ،ﺧﻠﻘﺘﲏ ،ﻭﺃﻧﺎ
] 〈 #vθè=ãæuρ $Vϑù=àß öΝåκߦàΡr& !$yγ÷FsΨs)ø‹oKó™$#uρ $pκÍ5 (#ρ߉ysy_uρ ﺍﻟﻨﻤﻞ.[١٤ : ﻋﺒﺪﻙ ،ﻭﺃﻧﺎ ﻋﻠﻰ ﻋﻬﺪﻙ ﻭﻭﻋﺪﻙ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ،ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ
ﺷﺮ ﻣﺎ ﺻﻨﻌﺖ ،ﺃﺑﻮﺀ ﻟﻚ ﺑﻨﻌﻤﺘﻚ ﻋﻠﻲّ ،ﻭﺃﺑﻮﺀ ﺑﺬﻧﱯ؛ ﻓﺎﻏﻔﺮ ﱄ؛
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ).(٥٨٤٨ ، ٥٨٣١ ) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٦٨٣٩ ، ٥٨٥١ ، ٧٩٠ﻭﻣﺴﻠﻢ ).(٤٨٧٦
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ٢٤ ٢٣ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﻳﻌﺒﺪﻭﻥ ﻏﲑ ﺍﷲ؛ ﻭﺍﻟﺸﺮﻙ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ﺃﺧﻄﺮ ﺃﻟﻮﺍﻥ ﺍﻟﺸﺮﻙ ﻋﻠﻰ ﺗﱪﺃ ﻣﻦ ﻫﺬﺍ 〈 tÏϑn=≈yèø9$# Éb>u‘ ¬! ߉ôϑysø9$# ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﻌﺒﺪ:
ﺍﻹﻃﻼﻕ؛ ﻷﻥ ﻗﻀﻴﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ -ﻭﻫﻲ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ -ﺃﻣﺮ ﻛﻠﻪ ،ﻭﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﺗﺪﻝ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ :ﺃﻥ ﺍﻟﻌﺒﺪ -ﻭﻫﻮ
ﺗﻘﺮ ﺑﻪ ﺍﻟﻔﻄﺮ ﻭﺍﻟﻨﻔﻮﺱ ،ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﻛﺒﲑ ﺗﻘﺮﻳﺮ ،ﻭﻣﻮﺿﻮﻉ ﺼﺮ،
ﻭﺍﻗﻒ -ﻳﻘﻮﻝ " :ﺃﻋﺘﺮﻑ ﺑﺄﻧﲏ ﻋﺒﺪ ﳏﺘﺎﺝ ،ﻓﻘﲑ ،ﺫﻟﻴﻞ ،ﻣﻘ ﱢ
ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺃﻳﻀﹰﺎ ﺣﺼﻞ ﻓﻴﻪ ﺍﳓﺮﺍﻑ ،ﻭﻟﻜﻨﻪ ﻻ ﻳﻘﺎﺱ ﻭﺃﻧﻚ ﺍﷲ ﺭﰊ ﺍﳌﻨﻌﻢ ﺍﳌﺘﻔﻀﻞ" ،ﻓﻬﺬﺍ ﻓﻴﻪ ﻣﻌﲎ ﺍﳊﻤﺪ؛ ﺇﺫ ﺇﻥ ﺍﻟﻌﺒﺪ
ﺑﺎﻻﳓﺮﺍﻑ ﺍﻟﺬﻱ ﺣﺼﻞ ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﺸﺮﻙ ﰲ ﺗﻮﺣﻴﺪ ﺍﻷﻟﻮﻫﻴﺔ؛ ﳛﻤﺪ ﺭﺑﻪ ﻋﻠﻰ ﻓﻀﻠﻪ ﻋﻠﻴﻪ ﰲ ﺩﻳﻨﻪ ،ﻭﺩﻧﻴﺎﻩ.
ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻌﺘﲏ ﻛﺜﲑﹰﺍ ﺑﺪﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﻷﻟﻮﻫﻴﺔ؛ ﻷﻧﻪ
ﺃﺻﻞ ﺍﻟﺪﻳﻦ ،ﻭﺃﺳﺎﺱ ﺍﻟﺘﻮﺣﻴﺪ.
א א
ﻓﻴﻪ ﺗﻘﺪﱘ ﻟﻠﻀﻤﲑ ،ﺇﺷﺎﺭﺓ ﺇﱃ 〈 ߉ç7÷ètΡ x8$§ƒÎ) ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ:
〈 ∩∈∪ ÚÏètGó¡nΣ x8$§ƒÎ)uρ ߉ç7÷ètΡ x8$§ƒÎ) :
ﺍﻟﺘﺨﺼﻴﺺ ،ﻳﻌﲏ :ﻻ ﻧﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻙ ،ﻓﻔﻴﻬﺎ ﺣﺼﺮ ،ﻭﻗﺼﺮ.
ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻬﺎ ﻣﻌﲎ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﻌﺎﱐ؛ ﻭﻫﻮ ﺍﻻﻋﺘﺮﺍﻑ ﷲ
〈 ،ﻓﻴﻪ ﺇﺛﺒﺎﺕ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ، ÚÏètGó¡nΣ x8$§ƒÎ)uρ ﻭﻗﻮﻟﻪ:
ﺗﻌﺎﱃ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ،ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻌﺒﺪ ﺇﻻ ﺍﷲ ،ﻭﻫﺬﺍ ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ،
ﻭﻧﻔﻲ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﻤﻦ ﺳﻮﺍﻩ -ﻳﻌﲏ ﻻ ﻧﻄﻠﺐ ﺇﻻ ﻋﻮﻧﻚ؛ ﻓﻼ ﻧﺴﺘﻌﲔ
ωÎ) (#ÿρ߉ç7÷ès? ω βr& ﻭﻣﺎ ُﺑﻌﺚ ﺍﻟﺮﺳﻞ ﺇﻻ ﻬﺑﺬﺍ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ:
ﺑﻐﲑﻙ ،ﻭﻻ ﻧﺴﺘﻐﲏ ﻋﻦ ﻓﻀﻠﻚ .-ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺴﺘﻌﲔ ﺑﻐﲑ ﺍﷲ،
] 〈 ©!$#ﻫﻮﺩ.[٢٦ :
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺪ ﻳﺴﺘﻌﲔ ﺑﺎﷲ ﻭﺑﻐﲑﻩ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺪ ﻻ ﻳﺴﺘﻌﲔ ﺑﺎﷲ
ﺗﻌﺎﱃ ،ﻭﻫﺆﻻﺀ ﲨﻴﻌﹰﺎ ﱂ ﳛﻘﻘﻮﺍ .〈 ÚÏètGó¡nΣ x8$§ƒÎ)uρ ﻭﺍﻟﺸﺮﻙ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ﻣﻦ ﺃﺧﻄﺮ ﺃﻟﻮﺍﻥ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﺑﻠﻴﺖ ﺑﻪ
ﺍﻷﻣﻢ ﻛﻠﻬﺎ ،ﺣﱴ ﺗﺴﺮﺏ ﺇﱃ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺼﺎﺭ ﻛﺜﲑ ﻣﻨﻬﻢ
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ٢٦ ٢٥ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
šﺍﻟﺬﻳﻦ $¨Βr'sù ﺑﺎﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﺍﺯﺩﺍﺩ ﻋﻠﻤﻪ ،ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ: y7¯ΡÎ)uρ ﻓﺎﻟﺼﺮﺍﻁ ﺍﻟﺪﻧﻴﻮﻱ ﻫﻮ ﻃﺮﻳﻖ ﺍﷲ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ:
] 〈 tβρãϱö;tGó¡o„ óΟèδuρ $YΖ≈yϑƒÎ) öΝßγø?yŠ#u“sù (#θãΖtΒ#uﺍﻟﺘﻮﺑﺔ[١٢٤ :؛ ﻓﺰﻳﺎﺩﺓ ’Îû $tΒ …çµs9 ﺍﻟﺬﻳﻦ «!$# ÅÞ¨uÅÀ ∩∈⊄∪ 5ΟŠÉ)tGó¡–Β 7Þ¨uÅÀ 4’n<Î) ü“ω÷κyJs9
ﺍﻹﳝﺎﻥ ﻫﻲ ﺯﻳﺎﺩﺓ ﺛﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴــﺘﻘﻴﻢ؛ ﻗﺎﻝ ﺗﻌﺎﱃ: ]ﺍﻟﺸﻮﺭﻯ ،[٥٣-٥٢ :ﻭﻗﻮﻟﻪ 〈 ÇÚö‘F{$# ’Îû $tΒuρ ÏN¨uθ≈yϑ¡¡9$#
t ﻭﺍﻟﺬﻳﻦ ] 〈 “Y‰èδ óΟèδyŠ#y— (#÷ρy‰tG÷δ$#ﳏﻤﺪ[١٧:؛ ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻧﺺ ]ﺍﻟﻔﺘﺢ ،[٢ :ﻓﻬﺬﺍ 〈 $Vϑ‹É)tFó¡–Β $WÛ¨uÅÀ y7tƒÏ‰÷κu‰uρ ﻋﺰ ﻭﺟﻞ:
îπu‹÷FÏù öΝåκ®ΞÎ) ﰲ ﺍﳌﻮﺿﻮﻉ ،ﻭﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ: ﺍﻟﺼﺮﺍﻁ ﺍﻟﺪﻧﻴﻮﻱ ﺑﻄﺎﻋﺔ ﺍﷲ ﻓﻴﻤﺎ ﺃﻣﺮ ،ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ،
] 〈 “Y‰èδ óΟßγ≈tΡôŠÎ—uρ óΟÎγÎn/uÎ/ (#θãΖtΒ#uﺍﻟﻜﻬﻒ.[١٣ : ﻭﺑﻘﺪﺭ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻌﺒﺪ ﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺳﲑﻩ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﺍﻷﺧﺮﻭﻱ،
ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﺴﺮ ﺍﳌﻨﺼﻮﺏ ﻋﻠﻰ ﻣﱳ ﺟﻬﻨﻢ ،ﻭﻫﻮ ﺩﺣﺾ ،ﻣﺰﻟﺔ،
ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻬﺘﺪﻳﺎﹰ ،ﰒ ﻳﺰﺩﺍﺩ ﻣﻦ ﺍﳍﺪﺍﻳﺔ
ﳝﺸﻲ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺑﻘﺪﺭ ﺃﻋﻤﺎﳍﻢ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺎﻟﱪﻕ ،ﻭﻣﻨﻬﻢ ﻣﻦ
ﺑﺼﲑﺓ ،ﻭﻋﻠﻤﹰﺎ ،ﻭﻣﻌﺮﻓﺔ ،ﻭﲤﺴﻜﹰﺎ ،ﻭﺩﻋﻮﺓ ،ﻭﺻﱪﹰﺍ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ،
ﳝﺮ ﻛﺎﻟﺮﻳﺢ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺮ ﻛﺄﺟﺎﻭﺩ ﺍﳋﻴﻞ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺮ
〈. zΟ‹É)tGó¡ßϑø9$# xÞ¨uÅ_Ç9$# $tΡω÷δ$# ﻓﻬﺬﺍ ﻣﻦ ﻣﻌﺎﱐ ﻗﻮﻟﻪ:
ﻛﺎﻟﺮﺍﻛﺐ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺸﻲ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﳝﺸﻲ ﺗﺎﺭﺓ ﻭﻳﻬﻮﻱ
ﺍﳌﻌﲎ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺃﻥ ﻳﻔﻌﻞ ﺍﻟﻌﺒﺪ ﰲ ﻛﻞ ﺃﺧﺮﻯ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ ..
ﻭﻗﺖ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻦ ﻋﻠﻢ ﻭﻋﻤﻞ ،ﻭﻻ ﻳﻔﻌﻞ ﻣﺎ ﻬﻧﻰ ﻓﻘﻮﻟﻪ 〈 ∩∉∪ zΟ‹É)tGó¡ßϑø9$# xÞ¨uÅ_Ç9$# $tΡω÷δ$# :ﻳﻌﲏ :ﻗ ّﻮ ﻫﺪﺍﻳﺘﻨﺎ،
ﻋﻨﻪ ،ﻭﻫﺬﺍ ﳛﺘﺎﺝ ﰲ ﻛﻞ ﻭﻗﺖ ﺇﱃ ﺃﻥ ﻳﻌﻠﻢ ﻭﻳﻌﻤﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﰲ
〈 $Vϑù=Ïã ’ÏΤôŠÎ— Éb>§‘ ≅è%uρ ﻭﺯﺩ ﺇﳝﺎﻧﻨﺎ ﻭﻋﻠﻤﻨﺎ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ:
ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻭﻣﺎ ﻬﻧﻰ ﻋﻨﻪ ،ﻭﺇﱃ ﺃﻥ ﳛﺼﻞ ﻟﻪ ﺇﺭﺍﺩﺓ ﺟﺎﺯﻣﺔ ﻟﻔﻌﻞ
ﺍﳌﺄﻣﻮﺭ ،ﻭﻛﺮﺍﻫﺔ ﺟﺎﺯﻣﺔ ﻟﺘﺮﻙ ﺍﶈﻈﻮﺭ ﻓﻬﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳌﻔﺼﻞ ﻭﺍﻹﺭﺍﺩﺓ ]ﻃﻪ[١١٤ :؛ ﻓﺎﻟﻌﻠﻢ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻭﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻟﻌﺒﺪ ﺍﻟﺘﺰﺍﻣﹰﺎ
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ٣٠ ٢٩ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﺣﻘﻴﻘﺔ ﺍﳍﺪﺍﻳﺔ : ﺍﳌﻔﺼﻠﺔ ﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﲢﺼﻞ ﻟﻠﻌﺒﺪ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺑﻞ ﻛﻞ ﻭﻗﺖ
ﻭﻟﺘﺤﻘﻴﻖ ﺍﳍﺪﺍﻳﺔ ﻓﻼﺑﺪ : ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﳚﻌﻞ ﺍﷲ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻹﺩﺍﺭﺍﺕ ﻣﺎ ﻳﻬﺘﺪﻯ ﺑﻪ
ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ.١
ﺃﻭ ﹰﻻ :ﻣﻌﺮﻓﺔ ﺍﳊﻜﻢ ،ﻭﻣﺎﺫﺍ ﻳﺮﻳﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﻨﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ :ﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻣﻔﺘﻘﺮﹰﺍ ﰲ ﻛﻞ ﺣﺎﻝ
ﺛﺎﻧﻴﹰﺎ :ﺍﻟﻌﻤﻞ ﻬﺑﺬﺍ ﺍﳊﻜﻢ ،ﻋﻦ ﻃﺮﻳﻖ ﻭﺟﻮﺩ ﺇﳝﺎﻥ ﻗﻮﻱ ﰲ ﻗﻠﺐ
ﺇﱃ ﻫﺬﻩ ﺍﳍﺪﺍﻳﺔ ﰲ ﲨﻴﻊ ﻣﺎ ﻳﺄﰐ ﻭﻳﺬﺭ :ﻣﻦ ﺃﻣﻮﺭ ﻗﺪ ﺃﺗﺎﻫﺎ ﻋﻠﻰ ﻏﲑ
ﺍﻟﻌﺒﺪ ﳛﺪﻭﻩ ﺇﱃ ﺍﻟﻌﻤﻞ.
ﺍﳍﺪﺍﻳﺔ ﻓﻬﻮ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ .ﻭﺃﻣﻮﺭ ﻫﺪﻱ ﺇﱃ ﺃﺻﻠﻬﺎ ﺩﻭﻥ
〈 ،ﻓﻬﻮ zΟ‹É)tGó¡ßϑø9$# xÞ¨uÅ_Ç9$# $tΡω÷δ$# ﻓﺤﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ: ﺗﻔﺼﻴﻠﻬﺎ ،ﺃﻭ ﻫﺪﻱ ﺇﻟﻴﻬﺎ ﻣﻦ ﻭﺟﻪ ﺩﻭﻥ ﻭﺟﻪ ﻓﻬﻮ ﳛﺘﺎﺝ ﺇﱃ ﺇﲤﺎﻡ
ﻼ ﻳﺎ ﺭﺑﻨﺎ ﺩﻟﻨﺎ ﻋﻠﻰ ﻣﺎ ﲢﺐ ﻭﺗﺮﺿﻰ ﰲ ﻛﻞ ﻳﻨﺎﺩﻱ ﺭﺑﻪ ﻭﻳﺴﺄﻟﻪ ﻗﺎﺋ ﹰ ﺍﳍﺪﺍﻳﺔ ﻓﻴﻬﺎ ،ﻭﺃﻣﻮﺭ ﻫﻮ ﳛﺘﺎﺝ ﺃﻥ ﳛﺼﻞ ﻟﻪ ﻣﻦ ﺍﳍﺪﺍﻳﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ
ﻣﺎ ﻳﻮﺍﺟﻬﻨﺎ ﻣﻦ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ ،ﰒ ﻗ ّﻮﻧﺎ ﻭﺃﻋﻨﱠﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻬﺑﺬﺍ ﺍﻟﺬﻱ ﻣﺜﻞ ﻣﺎ ﺣﺼﻞ ﻟﻪ ﰲ ﺍﳌﺎﺿﻲ ،ﻭﺃﻣﻮﺭ ﻫﻮ ﺧﺎﻝ ﻋﻦ ﺍﻋﺘﻘﺎﺩ ﻓﻴﻬﺎ ﻓﻬﻮ
ﻋﺮﻓﻨﺎﻩ ﺩﻟﻠﺘﻨﺎ ﻋﻠﻴﻪ ﻭﻋﻠﻤﺘﻨﺎ ﺇﻳﺎﻩ. ﳛﺘﺎﺝ ﺇﱃ ﺍﳍﺪﺍﻳﺔ ﻓﻴﻬﺎ ،ﻭﺃﻣﻮﺭ ﱂ ﻳﻔﻌﻠﻬﺎ ﻓﻬﻮ ﳛﺘﺎﺝ ﺇﱃ ﻓﻌﻠﻬﺎ ﻋﻠﻰ
ﻭﺳﺮ ﺍﻟﻀﻼﻝ ﻳﺮﺟﻊ ﺇﱃ ﻓﻘﺪ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ – ﺍﻟﻌﻠﻢ ﻭﺟﻪ ﺍﳍﺪﺍﻳﺔ ،ﻭﺃﻣﻮﺭ ﻗﺪ ﻫﺪﻱ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳊﻖ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﻮﺍﺏ
ﻭﺍﻟﻌﻤﻞ – ﻭﺍﻟﻮﻗﻮﻉ ﰲ ﺿﺪﳘﺎ ﻭﳘﺎ . ﻓﻴﻬﺎ ﻓﻬﻮ ﳏﺘﺎﺝ ﺇﱃ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻬﺎ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳍﺪﺍﻳﺎﺕ
ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﻫﺬﺍ ﻛﻠﻪ ﻓﺮﺽ ﺍﷲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺄﻟﻪ ﻫﺬﻩ
ﺃﻭ ﹰﻻ :ﺍﳉﻬﻞ :ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺗﻮﺟﺪ ﻋﻨﺪﻩ ﺍﻟﺮﻏﺒﺔ ﰲ ﻋﻤﻞ ٢
ﺍﳍﺪﺍﻳﺔ ﰲ ﺃﻓﻀﻞ ﺃﺣﻮﺍﻟﻪ ﻣﺮﺍﺕ ﻣﺘﻌﺪﺩﺓ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ
ﺍﳋﲑ ﻭﻟﻜﻦ ﳚﻬﻞ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﺘﺤﺼﻴﻠﺔ ﻓﻴﺴﻠﻚ ﻃﺮﻗﹰﺎ ﻣﺒﺘﺪﻋﺔ
ﻭﳚﻬﺪ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﺑﻐﲑ ﻃﺎﺋﻞ ،ﻭﻛﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻗﻌﻮﺍ ﰲ ﺃﻧﻮﺍﻉ
1ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ .٣٧/١٤
2ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﻻﺑﻦ ﺍﻟﻘﻴﻢ .
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ٣٢ ٣١ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
א א ﻣﻦ ﺍﻟﻀﻼﻻﺕ ﻭﺍﻟﺒﺪﻉ ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃﻬﻧﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﺎﹰ ،ﻭﺫﻟﻚ
ﺍﳌﻐﻀﻮﺏ &Îöxî öΝÎγø‹n=tã |Môϑyè÷Ρr t xÞ¨uÅÀ :ﺍﻟﺬﻳﻦ xÞ¨uÅ_Ç9$# $tΡω÷δ$# ﺑﺴﺒﺐ ﻗﻠﺔ ﺍﻟﻌﻠﻢ ،ﻓﺤﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ :
ﺭﺿﻲ ﻋﻨﻚ ،ﻭﺳﺨﻂ ﻋﻠﻰ ﺻﺎﺣﺒﻴﻚ") ،(١ﻓﺎﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ:
ﺍﻟﻴﻬﻮﺩ ﺃﻭ ﻏﲑﻫﻢ :ﱂ ﻳﻬﺘﺪﻭﺍ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﻭﺳﺒﺐ ﻋﺪﻡ
ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﺍﳊﻖ ﻭﺗﺮﻛﻮﻩ ،ﻛﺎﻟﻴﻬﻮﺩ ﻭﳓﻮﻫﻢ ﻗﺎﻝ ﺍﷲ "ﹸﻗ ﹾﻞ
ﻫﺪﺍﻳﺘﻬﻢ ﻫﻮ :ﺍﳍﻮﻯ ،ﻓﺎﻟﻴﻬﻮﺩ ﻣﻌﻬﻢ ﻋﻠﻢ؛ ﻭﻟﻜﻦ ﱂ ﻳﻌﻤﻠﻮﺍ ﺑﻪ.
ﺐ َﻋﹶﻠْﻴ ِﻪ
ﻀ َ
ﷲ َﻭ ﹶﻏ ِ
ﷲ ﻣَﻦ ﻟﱠ َﻌَﻨﻪُ ﺍ ُ
ﻚ َﻣﺜﹸﻮَﺑ ﹰﺔ ﻋِﻨ َﺪ ﺍ ِﺸ ٍّﺮ ﻣُﻦ ﹶﺫِﻟ َ َﻫ ﹾﻞ ﹸﺃَﻧﱢﺒﹸﺌﻜﹸﻢ ِﺑ َ
ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ" :ﻣﻦ ﺿﻞ ﻣﻦ ﻋﻠﻤﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻔﻴﻪ ﻚ َﺷﺮﱞ ﱠﻣﻜﹶﺎﻧًﺎ ﺕ ﺃﹸ ْﻭﹶﻟِﺌ َ
ﳋﻨَﺎﺯِﻳ َﺮ َﻭ َﻋَﺒ َﺪ ﺍﻟ ﱠﻄﻐُﻮ َ
َﻭ َﺟ َﻌ ﹶﻞ ِﻣْﻨﻬُﻢُ ﺍﹾﻟ ِﻘ َﺮ َﺩ ﹶﺓ ﻭَﺍ ﹶ
ﺷﺒﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ"؛ ﻷﻬﻧﻢ ﻳﻌﻠﻤﻮﻥ ،ﻭﻟﻜﻨﻬﻢ ﻳﺮﺗﻜﺒﻮﻥ ﺍﳋﻄﺄ ﻋﻤﺪﹰﺍ ﺴﺒِﻴ ِﻞ" ،ﻭﻗﺎﻝ ) : ﺍﻟﻴﻬﻮﺩ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﺿﻞﱡ ﻋَﻦ َﺳﻮَﺍ ِﺀ ﺍﻟ ﱠ َﻭﹶﺃ َ
ﻭﺇﺻﺮﺍﺭﹰﺍ؛ ﻓﻴﺘﻌﻮﺫ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﺎﳍﻢ ﻭﻃﺮﻳﻘﻬﻢ ،ﻓﻤﻦ ﺍﳍﺪﺍﻳﺔ ﺃﻥ ﻭﺍﻟﻨﺼﺎﺭﻱ ﺿﻼﻝ" ١ﻭﻟﻜﻦ ﺍﻟﻐﻀﺐ ﻟﻴﺲ ﳏﺼﻮﺭﹰﺍ ﰲ ﺍﻟﻴﻬﻮﺩ؛ ﻓﻘﺪ
ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺰﳝﺔ ﻭﺍﻟﻘﻮﺓ ﻋﻠﻰ ﻓﻌﻞ ﺍﳊﻖ ،ﻭﺗﺮﻙ ﺍﻟﺒﺎﻃﻞ.
ﻗﺎﻝ ﺗﻌﺎﱃ ÞΟ¨Ψyγy_ …çνäτ!#u“yfsù #Y‰ÏdϑyètG–Β $YΨÏΒ÷σãΒ ö≅çFø)tƒ tΒuρ :ﺧﺎﻟﺪﹰﺍ
ﻭﻗ ﱠﺪﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺍﻟﻀﺎﻟﲔ ﻷﻥ ﺃﻣﺮﻫﻢ
] 〈 ϵø‹n=tã ª!$# |=ÅÒxîuρ $pκÏùﺍﻟﻨﺴﺎﺀ ،[٩٣ :ﻗﺎﻝ " :ﻣﻦ ﺍﻗﺘﻄﻊ ﻣﺎﻝ
ﺃﺧﻄﺮ ،ﻭﺫﻧﺒﻬﻢ ﺃﻛﱪ ،ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﺿﻼﻟﻪ ﺑﺴﺒﺐ ﺍﳉﻬﻞ
ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺑﻴﻤﲔ ﻛﺎﺫﺑﺔ ﻟﻘﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻮ ﻋﻠﻴﻪ
ﻓﺈﻧﻪ ﻳﺮﺗﻔﻊ ﺑﺎﻟﻌﻠﻢ ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻀﻼﻝ ﺑﺴﺒﺐ ﺍﳍﻮﻯ ﻓﺈﻧﻪ ﻻ
ﻏﻀﺒﺎﻥ") ،(٢ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ" :ﻣﻦ ﺣﻠﻒ ﻋﻠﻰ ﳝﲔ ﺻﱪ؛ ﻟﻴﻘﺘﻄﻊ ﻣﺎﻝ
ﻳﻜﺎﺩ َﻳﻨْﺰﻉ ﻋﻦ ﺿﻼﻟﻪ.
ﺍﻣﺮﺉ ﻣﺴﻠﻢ ،ﻟﻘﻲ ﺍﷲ ﻭﻫﻮ ﻋﻠﻴﻪ ﻏﻀﺒﺎﻥ") ،(٣ﻭ ﰲ ﻗﺼﺔ ﺍﻟﺜﻼﺛﺔ
ﻼ ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﻤﻞ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﺴﺘﺒﻄﻨﺎ ﻛﻞﻓﻤﻦ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺃﺻ ﹰ
ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ -ﺍﻷﺑﺮﺹ ﻭﺍﻷﻗﺮﻉ ﻭﺍﻷﻋﻤﻰ -ﻗﺎﻝ" :ﺇﻥ ﺍﷲ ﻗﺪ
ﺣﺠﺔ ﳝﻜﻦ ﺃﻥ ﺗﻘﺎﻝ ﻟﻪ ﻭﻟﺬﺍ ﻳﻘﺎﺑﻠﻬﺎ ﺑﺎﻹﻋﺮﺍﺽ ،ﻣﺜﺎﻝ ﺫﻟﻚ ﺇﻧﺴﺎﻥ
ﻳﺪﺧﻦ ،ﻭﻷﻧﻪ ﻳﺪﺧﻦ ﺻﺎﺭ ﻣﻌﻨﻴﹰﺎ ﲟﻮﺿﻮﻉ ﺍﻟﺘﺪﺧﲔ؛ ﻳﻘﺮﺃ ﻓﻴﻪ،
) (1ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) (٢٩٥٣ﻣﻦ ﺣﺪﻳﺚ ﻋﺪﻯ ﺑﻦ ﺣﺎﰎ ﻭﻗﺎﻝ :ﺣﺴﻦ ﻏﺮﻳﺐ.
) (٢ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﺍﻟﺒﺨﺎﺭﻱ ).(٧٤٤٥
) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٣٢٠٥ﻭﻣﺴﻠﻢ ).(٥٢٦٥ ) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ،(٦١٨٣ ، ٤١٨٥ﻭﻣﺴﻠﻢ ).(١٩٧
ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ٣٦ ٣٥ ﻭﻗﻔﺎﺕ ﻣﻊ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ
ﺍﻟﻌﺬﺍﺏ .ﻭﻛﺎﻥ ﻣﻦ ﺃﺧﻄﺮ ﺃﻟﻮﺍﻥ ﺍﳓﺮﺍﻑ ﺍﻟﻴﻬﻮﺩ ﺃﻬﻧﻢ ﻳﻌﺮﻓﻮﻥ ﺍﳊﻖ، ﻭﻳﺘﺎﺑﻊ ﺍﻟﺘﻘﺎﺭﻳﺮ ﻭﺍﻷﺧﺒﺎﺭ؛ ﻓﺘﺠﺪ ﺃﻥ ﻟﺪﻳﻪ ﺛﻘﺎﻓﺔ ﳑﺘﺎﺯﺓ ﻋﻦ ﺍﻟﺘﺪﺧﲔ،
ﰒ ﻳﻌﺮﺿﻮﻥ ﻋﻨﻪ ،ﻭﻳﻠﺒﺴﻮﻧﻪ ﺑﺎﻟﺒﺎﻃﻞ؛ ﻭﳍﺬﺍ ﻗﺪﻡ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺧﻄﺮ ﺍﻟﺘﺪﺧﲔ ،ﻭﳏﺘﻮﻳﺎﺕ ﻫﺬﻩ ﺍﻟﺴﻴﺠﺎﺭﺓ ،ﺣﱴ ﺇﻧﻪ ﻣﺴﺘﻌﺪ ﺃﻥ
ﻋﻠﻰ ﺍﻟﻀﺎﻟﲔ ﻓﻘﺎﻝÅ Îöxî :ﺍﳌﻐﻀﻮﺏ .〈 tÏj9!$Ò9$# Ÿωuρ óΟÎγø‹n=tæ ﻳﻠﻘﻲ ﳏﺎﺿﺮﺓ ﻗﻮﻳﺔ ﺟﺪﹰﺍ ﻋﻦ ﺍﻟﺘﺪﺧﲔ ،ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻛﻠﻪ ﻳﺪﺧﻦ،
ﻓﻤﺎ ﻫﻲ ﺍﳊﻴﻠﺔ ﰲ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ؟ ﺇﻥ ﻗﻀﻴﺘﻪ ﻟﻴﺴﺖ ﻓﻘﺪﺍﻥ ﺍﻟﻌﻠﻢ
ﺍﻟﻀﺎﻟﻮﻥ:
ﻭﻟﻜﻨﻬﺎ ﻓﻘﺪﺍﻥ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻌﺰﳝﺔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﻭﻫﺬﺍ ﺃﺧﻄﺮ ﻣﺎ ﻳﻜﻮﻥ.
ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﺍﳊﻖ ﻋﻦ ﺟﻬﻞ ﻭﺿﻼﻝ ﻛﺎﻟﻨﺼﺎﺭﻯ
ﻭﳍﺬﺍ ﺟﺎﺀ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﰲ ﺷﺄﻥ ﻣﻦ ﻻ ﻳﻌﻤﻞ ﺑﻌﻠﻤﻪ ،ﺣﱴ
ﻭﳓﻮﻫﻢ ﻭﺳﺒﺐ ﺿﻼﻝ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳉﻬﻞ ،ﻭﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻃﺮﺃ
ﻗﺎﻝ ﺍﻟﻨﱯ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ:
ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻌﻨﺎﺩ ﻭﺍﻹﺻﺮﺍﺭ ،ﺑﻌﺪﻣﺎ ﺯﺍﻝ ﺍﳉﻬﻞ ﻋﻦ ﺑﻌﻀﻬﻢ.
"ﳚﺎﺀ ﺑﺎﻟﺮﺟﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻴﻠﻘﻰ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﺘﻨﺪﻟﻖ ﺃﻗﺘﺎﺑﻪ ﰲ ﺍﻟﻨﺎﺭ،
ﺍﻟﻄﺮﻕ ﺍﻟﺜﻼﺛﺔ: ﻓﻴﺪﻭﺭ ﻛﻤﺎ ﻳﺪﻭﺭ ﺍﳊﻤﺎﺭ ﺑﺮﺣﺎﻩ ،ﻓﻴﺠﺘﻤﻊ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻠﻴﻪ ،ﻓﻴﻘﻮﻟﻮﻥ:
ﺇﻧﻨﺎ ﺍﻵﻥ ﺃﻣﺎﻡ ﺛﻼﺙ ﻃﺮﻕ: ﺃﻱ ﻓﻼﻥ ﻣﺎ ﺷﺄﻧﻚ؟ ﺃﻟﻴﺲ ﻛﻨﺖ ﺗﺄﻣﺮﻧﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﺎﻧﺎ ﻋﻦ
ﺍﻷﻭﻝ :ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳌﻨﻜﺮ؟ ﻗﺎﻝ :ﻛﻨﺖ ﺁﻣﺮﻛﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻻ ﺁﺗﻴﻪ ،ﻭﺃﻬﻧﺎﻛﻢ ﻋﻦ ﺍﳌﻨﻜﺮ
ﺍﻟﻨﺒﻴﲔ ،ﻭﺍﻟﺼﺪﻳﻘﲔ ،ﻭﺍﻟﺸﻬﺪﺍﺀ ،ﻭﺍﻟﺼﺎﳊﲔ ،ﻭﻃﺮﻳﻘﺘﻬﻢ ﻣﺸﺘﻤﻠﺔ ﻭﺁﺗﻴﻪ").(١
ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﺎﳊﻖ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻳﻘﻮﻝ ﺗﻌﺎﱃü uθèδ :ﺍﻟﺬﻱ & Ÿ≅y™ö‘rﺭﺳﻮﻟﻪ ﻓﻬﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻋﺎﱂ ﻳﻌﺮﻑ ﺍﳌﻌﺮﻭﻑ ﻭﺍﳌﻨﻜﺮ ،ﺑﻞ ﻭﻳﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ
ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﻤﻞ؛ ﻭﳍﺬﺍ ﻛﺎﻥ ﻬﺑﺬﻩ ﺍﳌﺜﺎﺑﺔ ﻣﻦ
]ﺍﻟﺼﻒ ،[٩ :ﻳﻌﲏ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ،ﻭﺍﻟﻌﻤﻞ 〈 Èd,utù:$# ÈÏŠuρ 3“y‰çλù;$$Î/
*** ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ؛ ﻷﻬﻧﻢ ﻳﻌﺒﺪﻭﻥ ﺍﷲ ،ﻭﻟﻜﻦ ﻋﻠﻰ ﺟﻬﻞ ﻭﺿﻼﻝ.
٢٦ ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ :ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ〈 zΟ‹É)tGó¡ßϑø9$# xÞ¨uÅ_Ç9$# $tΡω÷δ$# :
٢٣ ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ :ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ〈 ÚÏètGó¡nΣ x8$§ƒÎ)uρ ߉ç7÷ètΡ x8$§ƒÎ) :