‫‪٥‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﺷﺮﻭﻁ ﺍﻹﺳﻼﻡ‬
‫ﺍﳊﻤﺪ ﷲ‪ ..‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳـﻮﻝ ﺍﷲ ﻭﻋﻠـﻰ ﺁﻟـﻪ‬
‫ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﺎﻋﻠﻢ ﺃﺧﻲ ﺍﳌﺴﻠﻢ – ﺭﲪﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻙ – ﺃﻥ ﺍﻷﺻﻮﻝ‬
‫ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﲜﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﺗﻌﻠﻤﻬﺎ ﻫﻲ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒـﺪ‬
‫ﺭﺑﻪ‪ ،‬ﻭﺩﻳﻨﻪ‪ ،‬ﻭﻧﺒﻴﻪ ﳏﻤﺪًﺍ ‪.‬‬
‫ﺭﺑﻨﺎ‪ :‬ﺍﷲ ﺍﻟﺬﻱ ﺭﺑﺎﻧﺎ ﻭﺭﰉ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﺑﻨﻌﻤﺘﻪ‪ ،‬ﻭﻫﻮ ﻣﻌﺒﻮﺩﻧﺎ‪..‬‬
‫ﻟﻴﺲ ﻟﻨﺎ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ‪.‬‬
‫ﺩﻳﻨﻨﺎ‪ :‬ﺍﻹﺳﻼﻡ‪ :‬ﻭﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻻﻧﻘﻴـﺎﺩ ﺑـﻪ‬
‫ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ‪.‬‬
‫ﻧﺒﻴﻨﺎ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ‪ ،‬ﻭﻫﺎﺷﻢ ﻣﻦ‬
‫ﻗﺮﻳﺶ‪ ،‬ﻭﻗﺮﻳﺶ ﻣﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﺍﳋﻠﻴﻞ ﻋﻠﻴﻬﻤﺎ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺃﺻﻞ ﺍﻟﺪﻳﻦ ﻭﻗﺎﻋﺪﺗﻪ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻷﻣﺮ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠـﻰ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺍﳌﻮﺍﻻﺓ ﻓﻴﻪ‪ ،‬ﻭﺗﻜﻔﲑ ﻣﻦ ﺗﺮﻛﻪ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻹﻧﺬﺍﺭ ﻋﻦ ﺍﻟﺸﺮﻙ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺍﻟﺘﻐﻠـﻴﻆ ﰲ ﺫﻟـﻚ‬
‫ﻭﺍﳌﻌﺎﺩﺍﺓ ﻓﻴﻪ‪.‬‬

‫ﺷﺮﻭﻁ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬

 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٦‬‬

‫‪ -١‬ﺍﻟﻌﻠﻢ ﲟﻌﻨﺎﻫﺎ ﻧﻔﻴًﺎ ﻭﺇﺛﺒﺎﺗًﺎ‪ .‬ﲝﻴﺚ ﻳﻌﻠﻢ ﺍﻟﻘﻠﺐ ﻣﺎ ﻳﻨﻄﻖ ﺑـﻪ‬

‫ﺍﻟﻠﺴﺎﻥ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻓﹶﺎ ْﻋ ﹶﻠ ْﻢ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ‪] ‬ﳏﻤﺪ‪.[١٩ :‬‬
‫ﺤﻖﱢ َﻭ ُﻫ ْﻢ َﻳ ْﻌ ﹶﻠﻤُﻮ ﹶﻥ‪] ‬ﺍﻟﺰﺧﺮﻑ‪.[٨٦ :‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﹺﺇﻟﱠﺎ َﻣ ْﻦ َﺷ ﹺﻬ َﺪ ﺑﹺﺎﹾﻟ َ‬
‫ﻭﻗﺎﻝ ‪» :‬ﻣﻦ ﻣﺎﺕ ﻭﻫﻮ ﻳﻌﻠ ُﻢ ﺃﻥ ﻻ ﺇﻟﻪ ﺍﷲ ﺩﺧﻞ ﺍﳉﻨـﺔ«‬
‫]ﺭﻭﺍﻩ ﻣﺴﻠﻢ[‪.‬‬
‫ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ‪.‬‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ :‬ﻫﻲ ﻛﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤـﺎﻝ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪.‬‬
‫‪ -٢‬ﺍﻟﻴﻘﲔ‪ :‬ﻫﻮ ﻛﻤﺎﻝ ﺍﻟﻌﻠﻢ ﻬﺑﺎ ﺍﳌﻨﺎﰲ ﻟﻠﺸﻚ ﻭﺍﻟﺮﻳﺐ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹺﺇﻧﱠﻤَﺎ ﺍﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺍﻟﱠﺬِﻳ َﻦ َﺁ َﻣﻨُﻮﺍ ﺑﹺﺎﻟﻠﱠ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﺛﹸـﻢﱠ ﻟﹶـ ْﻢ‬
‫ﻚ ﻫُـ ُﻢ‬ ‫ﺴ ﹺﻬ ْﻢ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠـ ِﻪ ﺃﹸﻭﹶﻟﺌِـ َ‬ ‫َﻳ ْﺮﺗَﺎﺑُﻮﺍ َﻭﺟَﺎ َﻫﺪُﻭﺍ ﹺﺑﹶﺄ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َﻭﹶﺃْﻧﻔﹸ ِ‬
‫ﺍﻟﺼﱠﺎ ِﺩﻗﹸﻮ ﹶﻥ‪] ‬ﺍﳊﺠﺮﺍﺕ‪.[١٥ :‬‬
‫ﻭﻗﺎﻝ ‪» :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﱐ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻻ ﻳﻠﻘﻰ‬
‫ﺍﷲ ﻬﺑﻤﺎ ﻋﺒﺪٌ ﻏﲑ ﺷﺎﻙ ﻓﻴﻬﻤﺎ ﺇﻻ ﺩﺧﻞ ﺍﳉﻨﺔ« ]ﺭﻭﺍﻩ ﻣﺴﻠﻢ[‪.‬‬
‫‪ -٣‬ﺍﻹﺧﻼﺹ‪ :‬ﺍﳌﻨﺎﰲ ﻟﻠﺸﺮﻙ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹶﺃﻟﹶﺎ ِﻟﻠﱠ ِﻪ ﺍﻟﺪﱢﻳ ُﻦ ﺍﹾﻟﺨَﺎِﻟﺺُ‪] ‬ﺍﻟﺰﻣﺮ‪.[٣ :‬‬

‫ﲔ ﻟﹶـ ُﻪ ﺍﻟـﺪﱢﻳ َﻦ‬

‫ﺼَ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ  :‬ﻭﻣَﺎ ﺃﹸ ِﻣﺮُﻭﺍ ﹺﺇﻟﱠﺎ ِﻟَﻴ ْﻌﺒُﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻣُ ْ‬
‫ﺨ ِﻠ ِ‬
 ‫‪٧‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ُﺣَﻨﻔﹶﺎ َﺀ‪] ‬ﺍﻟﺒﻴﻨﺔ‪.[٥ :‬‬

‫ﻭﻗﺎﻝ ‪» :‬ﺃﺳﻌ ُﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﺎ ﳐﻠﺼًﺎ ﻣﻦ ﻗﻠﺒﻪ« ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ[‪.‬‬
‫‪ -٤‬ﺍﶈﺒﺔ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﳌﺎ ﺩﻟﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺴﺮﻭﺭ ﺑﺬﻟﻚ‪.‬‬
‫ﺤﺒﱡﻮَﻧ ُﻬ ْﻢ‬
‫ﺨﺬﹸ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﹶﺃْﻧﺪَﺍﺩًﺍ ُﻳ ِ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪َ  :‬ﻭ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺱ َﻣ ْﻦ َﻳﺘﱠ ِ‬
‫ﺤﺐﱢ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﱠﺬِﻳ َﻦ َﺁ َﻣﻨُﻮﺍ ﹶﺃ َﺷﺪﱡ ُﺣﺒ‪‬ﺎ ِﻟﻠﱠ ِﻪ‪] ‬ﺍﻟﺒﻘﺮﺓ‪.[١٦٥ :‬‬
‫ﹶﻛ ُ‬
‫ﻭﻗﺎﻝ ‪» :‬ﺛﻼﺙ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻭﺟﺪ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﳑﺎ ﺳﻮﺍﳘﺎ‪ ،‬ﻭﺃﻥ ﳛﺐ ﺍﳌﺮﺀ ﻻ ﳛﺒﻪ ﺇﻻ ﷲ‪،‬‬
‫ﻭﺃﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳﻌﻮﺩ ﰲ ﺍﻟﻜﻔﺮ ﺑﻌﺪ ﺇﺫ ﺃﻧﻘﺬﻩ ﺍﷲ ﻣﻨﻪ ﻛﻤﺎ ﻳﻜـﺮﻩ ﺃﻥ‬
‫ﻳﻠﻘﻰ ﰲ ﺍﻟﻨﺎﺭ‪] «...‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ[‪.‬‬
‫‪ -٥‬ﺍﻟﺼﺪﻕ‪ :‬ﺍﳌﻨﺎﰲ ﻟﻠﻜﺬﺏ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻟﻨﻔﺎﻕ‪.‬‬
‫ﲔ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓ ﹶﻠَﻴ ْﻌ ﹶﻠ َﻤﻦﱠ ﺍﻟﻠﱠ ُﻪ ﺍﻟﱠﺬِﻳ َﻦ َ‬
‫ﺻ َﺪﻗﹸﻮﺍ َﻭﻟﹶـَﻴ ْﻌ ﹶﻠ َﻤﻦﱠ ﺍﹾﻟﻜﹶـﺎ ِﺫﹺﺑ َ‬
‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[٣ :‬‬
‫ﻚ ﻫُـ ُﻢ‬
‫ﻕ ﺑﹺـ ِﻪ ﺃﹸﻭﹶﻟﺌِـ َ‬
‫ﺻﺪﱠ َ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭَﺍﻟﱠﺬِﻱ ﺟَﺎ َﺀ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ‬
‫ﻕ َﻭ َ‬
‫ﺍﹾﻟ ُﻤﺘﱠﻘﹸﻮ ﹶﻥ‪] ‬ﺍﻟﺰﻣﺮ‪.[٣٣ :‬‬
‫ﻭﻗﺎﻝ ‪» :‬ﻣﻦ ﻣﺎﺕ ﻭﻫﻮ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳏﻤﺪًﺍ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﺎﺩﻗﹰﺎ ﻣﻦ ﻗﻠﺒﻪ ﺩﺧﻞ ﺍﳉﻨﺔ« ]ﺭﻭﺍﻩ ﺃﲪﺪ[‪.‬‬
‫‪ -٦‬ﺍﻻﻧﻘﻴﺎﺩ ﳊﻘﻮﻗﻬﺎ‪ :‬ﻭﻫﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻮﺍﺟﺒـﺔ ﺇﺧﻼﺻًـﺎ ﷲ‬
‫ﻭﻃﻠﺒًﺎ ﳌﺮﺿﺎﺗﻪ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪َ  :‬ﻭﹶﺃﻧﹺﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭﹶﺃ ْﺳ ِﻠﻤُﻮﺍ ﹶﻟﻪُ‪] ‬ﺍﻟﺰﻣﺮ‪.[٥٤ :‬‬
 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٨‬‬

‫ﺤﺴِـﻦٌ ﹶﻓﻘﹶـ ِﺪ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪َ  :‬ﻭ َﻣ ْﻦ ُﻳ ْ‬

‫ﺴ ِﻠ ْﻢ َﻭ ْﺟ َﻬﻪُ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻭﻫُـ َﻮ ُﻣ ْ‬
‫ﻚ ﺑﹺﺎﹾﻟﻌُ ْﺮ َﻭ ِﺓ ﺍﹾﻟ ُﻮﹾﺛﻘﹶﻰ‪] ‬ﻟﻘﻤﺎﻥ‪.[٢٢ :‬‬ ‫ﺴ َ‬
‫ﺍ ْﺳَﺘ ْﻤ َ‬
‫‪ -٧‬ﺍﻟﻘﺒﻮﻝ‪ :‬ﺍﳌﻨﺎﰲ ﻟﻠﺮﺩ‪ ...‬ﻓﻘﺪ ﻳﻘﻮﳍﺎ ﻣﻦ ﻳﻌﺮﻓﻬـﺎ ﻟﻜـﻦ ﻻ‬
‫ﻳﻘﺒﻠﻬﺎ ﳑﻦ ﺩﻋﺎﻩ ﺇﻟﻴﻬﺎ ﺗﻌﺼﺒًﺎ ﺃﻭ ﺗﻜﱪًﺍ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹺﺇﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ ﹺﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ َﻳ ْ‬
‫ﺴَﺘ ﹾﻜﹺﺒﺮُﻭ ﹶﻥ‪‬‬
‫]ﺍﻟﺼﺎﻓﺎﺕ‪.[٣٥ :‬‬

‫****‬
 ‫‪٩‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﻧﻮﺍﻗﺾ ﺍﻹﺳﻼﻡ‬
‫ﺍﻋﻠﻢ ﻳﺎ ﺃﺧﻲ ﺍﳌﺴﻠﻢ – ﻋﻠﻤﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻙ – ﺃﻥ ﺃﻫـﻢ ﻧـﻮﺍﻗﺾ‬
‫ﺍﻹﺳﻼﻡ ﻋﺸﺮﺓ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺸﺮﻙ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ْﻐ ِﻔﺮُ‬
‫ﻚ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ‪] ‬ﺍﻟﻨﺴﺎﺀ‪ ،[٤٨ :‬ﻭﻣﻨـﻪ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳ ْﻐ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬
‫ﹶﺃ ﹾﻥ ﻳُ ْ‬
‫ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ..‬ﻛﻤﻦ ﻳﺬﺑﺢ ﻟﻠﺠﻦ ﺃﻭ ﺍﻟﻘﱪ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻣﻦ ﺟﻌﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﻭﺳـﺎﺋﻂ ﻳـﺪﻋﻮﻫﻢ ﻭﻳﺴـﺄﳍﻢ‬
‫ﻭﻳﺘﻮﻛﻞ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﱂ ﻳﻜﻔﺮ ﺍﳌﺸﺮﻛﲔ ﺃﻭ ﻳﺸﻚ ﰲ ﻛﻔﺮﻫﻢ‪ ،‬ﺃﻭ ﺻﺤﺢ‬
‫ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻛﻔﺮ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﻏﲑ ﻫﺪﻱ ﺍﻟﻨﱯ ‪ ‬ﺃﻛﻤﻞ ﻣﻦ ﻫﺪﻳﻪ‪ ،‬ﺃﻭ‬
‫ﺃﻥ ﺣﻜﻢ ﻏﲑﻩ ﺃﺣﺴﻦ ﻣﻦ ﺣﻜﻤﻪ‪ ،‬ﻛﺎﻟﺬﻱ ﻳﻔﻀﻞ ﺣﻜﻢ ﺍﻟﻄﻮﺍﻏﻴﺖ‬
‫ﻋﻠﻰ ﺣﻜﻤﻪ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ‪.‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﻣﻦ ﺃﺑﻐﺾ ﺷﻴﺌﹰﺎ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﻟﻮ ﻋﻤﻞ ﺑﻪ‪،‬‬
‫ﻛﻔﺮ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﻣﻦ ﺍﺳﺘﻬﺰﺃ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺪﻳﻦ ﺃﻭ ﺑﺜﻮﺍﺑﻪ ﺃﻭ ﺑﻌﻘﺎﺑـﻪ‪،‬‬
‫ﻛﻔﺮ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹸﻗ ﹾﻞ ﹶﺃﺑﹺﺎﻟﻠﱠ ِﻪ َﻭ َﺁﻳَﺎِﺗ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﹸﻛ ْﻨُﺘ ْﻢ َﺗﺴْـَﺘ ْﻬ ﹺﺰﺋﹸﻮ ﹶﻥ * ﻟﹶـﺎ‬
‫َﺗ ْﻌَﺘ ِﺬﺭُﻭﺍ ﹶﻗ ْﺪ ﹶﻛ ﹶﻔ ْﺮُﺗ ْﻢ َﺑ ْﻌ َﺪ ﹺﺇ َﳝﺎﹺﻧ ﹸﻜ ْﻢ‪] ‬ﺍﻟﺘﻮﺑﺔ‪.[٦٦ ،٦٥ :‬‬
‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﻟﺴﺤﺮ‪ :‬ﻓﻤﻦ ﻓﻌﻠﻪ ﺃﻭ ﺭﺿﻲ ﺑﻪ‪ ...‬ﻛﻔﺮ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪َ  :‬ﻭﻣَـﺎ‬
‫ﺤﻦُ ِﻓْﺘَﻨﺔﹲ ﹶﻓﻠﹶﺎ َﺗ ﹾﻜ ﹸﻔ ْﺮ‪] ‬ﺍﻟﺒﻘﺮﺓ‪.[١٠٢ :‬‬
‫ُﻳ َﻌﻠﱢﻤَﺎ ِﻥ ِﻣ ْﻦ ﹶﺃ َﺣ ٍﺪ َﺣﺘﱠﻰ َﻳﻘﹸﻮﻟﹶﺎ ﹺﺇﻧﱠﻤَﺎ َﻧ ْ‬
 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪١٠‬‬

‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﻣﻈﺎﻫﺮﺓ ﺍﳌﺸﺮﻛﲔ ﻭﻣﻌﺎﻭﻧﺘﻬﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ..‬ﻗـﺎﻝ‬

‫ﺗﻌﺎﱃ‪َ  :‬ﻭ َﻣ ْﻦ َﻳَﺘ َﻮﻟﱠﻬُ ْﻢ ِﻣ ْﻨ ﹸﻜ ْﻢ ﹶﻓﹺﺈﻧﱠﻪُ ِﻣ ْﻨ ُﻬ ْﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠـ َﻪ ﻟﹶـﺎ َﻳﻬْـﺪِﻱ ﺍﹾﻟﻘﹶـ ْﻮ َﻡ‬
‫ﲔ‪] ‬ﺍﳌﺎﺋﺪﺓ‪.[٥١ :‬‬ ‫ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬
‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺴﻌﻪ ﺍﳋﺮﻭﺝ ﻋﻦ ﺷﺮﻳﻌﺔ‬
‫ﳏﻤﺪ ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮ‪ :‬ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺩﻳﻦ ﺍﷲ‪ ..‬ﻻ ﻳﺘﻌﻠﻤﻪ ﻭﻻ ﻳﻌﻤﻞ ﺑﻪ‪ .‬ﻗﺎﻝ‬
‫ﺽ َﻋ ْﻨﻬَﺎ ﹺﺇﻧﱠـﺎ ﻣِـ َﻦ‬
‫ﺕ َﺭﺑﱢ ِﻪ ﹸﺛﻢﱠ ﹶﺃ ْﻋ َﺮ َ‬‫ﺗﻌﺎﱃ‪َ  :‬ﻭ َﻣ ْﻦ ﹶﺃ ﹾﻇ ﹶﻠﻢُ ِﻣﻤﱠ ْﻦ ﺫﹸﻛﱢ َﺮ ﹺﺑ َﺂﻳَﺎ ِ‬
‫ﲔ ُﻣ ْﻨَﺘ ِﻘﻤُﻮ ﹶﻥ‪] ‬ﺍﻟﺴﺠﺪﺓ‪.[٢٢ :‬‬ ‫ﺠ ﹺﺮ ِﻣ َ‬
‫ﺍﹾﻟﻤُ ْ‬
‫ﻫﺪﺍﻙ ﺍﷲ ﺇﱃ ﺍﳊﻖ‪ ..‬ﺇﻧﻪ ﻻ ﻓﺮﻕ ﰲ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﻨـﻮﺍﻗﺾ ﺑـﲔ‬
‫ﺍﳍﺎﺯﻝ ﻭﺍﳉﺎﺩ ﻭﺍﳋﺎﺋﻒ‪ ..‬ﺇﻻ ﺍﳌﻜﺮﻩ‪ .‬ﻭﻛﻠﻬﺎ ﻣﻦ ﺃﻋﻈﻢ ﻣـﺎ ﻳﻜـﻮﻥ‬
‫ﺧﻄﺮًﺍ‪ .‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ ﻭﻗﻮﻋًﺎ‪ ..‬ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﳛﺬﺭﻫﺎ ﻭﳜﺎﻑ‬
‫ﻣﻨﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﻏﻀﺒﻪ ﻭﺃﻟﻴﻢ ﻋﻘﺎﺑﻪ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

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 ‫‪١١‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﻓﻀﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﳑﺎ ﻳﻀﺎﺩﻩ‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪..‬‬
‫ﺃﺧﻲ ﰲ ﺍﷲ‪ ،‬ﺇﻟﻴﻚ ﻛﻠﻤﺎﺕ ﻣﻮﺟﺰﺓ ﻋﻦ ﻓﻀﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﺤﺬﻳﺮ‬
‫ﻣﻦ ﺿﺪﻩ ﻭﻣﺎ ﻳﻨﺎﻓﻴﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻛﺒﲑًﺍ ﺃﻭ‬
‫ﺻﻐﲑًﺍ‪ ،‬ﺇﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺃﻭﻝ ﻭﺍﺟﺐ ﺩﻋﺎ ﺇﻟﻴﻪ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﻫـﻮ ﺃﺻـﻞ‬
‫ﺩﻋﻮﻬﺗﻢ ﻗﺎﻝ ﺗﻌﺎﱃ‪َ  :‬ﻭﹶﻟ ﹶﻘ ْﺪ َﺑ َﻌ ﹾﺜﻨَﺎ ﻓِﻲ ﹸﻛﻞﱢ ﺃﹸﻣﱠ ٍﺔ َﺭﺳُﻮﻟﹰﺎ ﹶﺃ ِﻥ ﹸﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠـ َﻪ‬
‫ﺕ‪] ‬ﺍﻟﻨﺤﻞ‪ [٣٦ :‬ﻭﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺃﻋﻈﻢ ﺣﻖ ﷲ ﺗﻌﺎﱃ‬ ‫ﻭَﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ َ‬
‫ﻋﻠﻰ ﻋﺒﻴﺪﻩ ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪» :‬ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻ ﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷـﻴﺌﹰﺎ«؛‬
‫ﻓﻤﻦ ﺣﻘﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﻣﻦ ﻓﻌﻞ ﺃﻭ ﺍﻋﺘﻘﺪ ﻣﺎ ﻳﻨﺎﻓﻴﻪ ﻭﻳﻨﺎﻗﻀﻪ‬
‫ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻣﺮ ﺍﷲ ﺍﻟﺮﺳﻞ ﺑﻘﺘﺎﻝ ﺃﻗﻮﺍﻣﻬﻢ‬
‫ﺣﱴ ﻳﻌﺘﻘﺪﻭﻩ‪ ،‬ﻗﺎﻝ ‪» :‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸـﻬﺪﻭﺍ ﺃﻥ‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ« ]ﻣﺘﻔﻖ ﻋﻠﻴﻪ[‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺳﺒﻴﻞ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﳐﺎﻟﻔﺘﻪ ﺳﺒﻴﻞ ﻟﻠﺸﻘﺎﻭﺓ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺳﺒﻴﻞ ﻻﺟﺘﻤﺎﻉ‬
‫ﺍﻷﻣﺔ ﻭﺗﻮﺣﻴﺪ ﺻﻔﻮﻓﻬﺎ‪ ،‬ﻭﻛﻠﻤﺘﻬﺎ‪ ،‬ﻭﺍﳋﻠﻞ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺳﺒﺐ ﺍﻟﻔﺮﻗﺔ‬
‫ﻭﺍﻟﺘﺸﺘﺖ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﺧﻲ – ﺭﲪﲏ ﺍﷲ ﻭﺇﻳﺎﻙ ‪ -‬ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﷲ ﻳﻜﻮﻥ ﻣﻮﺣﺪًﺍ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺗﻮﻓﺮ ﺷﺮﻭﻁ ﺳﺒﻌﺔ ﺫﻛﺮﻫﺎ ﺃﻫـﻞ‬
‫ﺍﻟﻌﻠﻢ‪:‬‬
‫‪ -١‬ﺍﻟﻌﻠﻢ ﲟﻌﻨﺎﻫﺎ ﻭﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻧﻔﻴًﺎ ﻭﺇﺛﺒﺎﺗًﺎ‪ ،‬ﻓﻼ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪.‬‬
 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪١٢‬‬

‫‪ -٢‬ﺍﻟﻴﻘﲔ ﲟﺪﻟﻮﳍﺎ ﻳﻘﻴﻨًﺎ ﺟﺎﺯﻣًﺎ‪.‬‬

‫‪ -٣‬ﺍﻟﻘﺒﻮﻝ ﳌﺎ ﺗﻘﺘﻀﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻘﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ‪.‬‬
‫‪ -٤‬ﺍﻻﻧﻘﻴﺎﺩ ﳌﺎ ﺩﻟﺖ ﻋﻠﻴﻪ‪.‬‬
‫‪ -٥‬ﺍﻟﺼﺪﻕ‪ ،‬ﻓﻴﻘﻮﳍﺎ ﺑﻠﺴﺎﻧﻪ ﻭﻳﻮﺍﻓﻖ ﺫﻟﻚ ﻗﻠﺒﻪ‪.‬‬
‫‪ -٦‬ﺍﻹﺧﻼﺹ ﺍﳌﻨﺎﰲ ﻟﻠﺮﻳﺎﺀ‪.‬‬
‫‪ -٧‬ﺣﺐ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻣﺎ ﺍﻗﺘﻀﺘﻪ‪.‬‬
‫ﺃﺧﻲ ﺍﳌﺴﻠﻢ‪ :‬ﻭﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻨﺎ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﻮﻓﲑ ﺷﺮﻭﻁ ﻻ‬
‫ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳔﺎﻑ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﳓﺬﺭﻩ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋﻪ‬
‫ﻭﺃﺑﻮﺍﺑﻪ ﻭﻣﺪﺍﺧﻠﻪ ﺃﻛﱪﻩ ﻭﺃﺻﻐﺮﻩ‪ ،‬ﻓﺈﻥ ﺃﻋﻈﻢ ﺍﻟﻈﻠـﻢ ﺍﻟﺸـﺮﻙ‪ ،‬ﻭﺍﷲ‬
‫ﻳﻐﻔﺮ ﻟﻠﻌﺒﺪ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻣﻦ ﻭﻗﻊ ﻓﻴﻪ ﻓﻘﺪ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺍﳉﻨﺔ ﻭﻣﺄﻭﺍﻩ ﺍﻟﻨﺎﺭ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ْﻐ ِﻔﺮُ ﹶﺃ ﹾﻥ ﻳُ ْ‬
‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳ ْﻐ ِﻔﺮُ ﻣَﺎ‬
‫ﻚ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ‪] ‬ﺍﻟﻨﺴﺎﺀ‪.[٤٨ :‬‬
‫ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬
‫ﻭﺇﻟﻴﻚ ﻳﺎ ﺃﺧﻲ ﺑﻌﺾ ﻣﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻭ ﳜﻞ ﺑﻪ ﻛﻤﺎ ﺫﻛـﺮﻫﻢ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻟﺘﻜﻮﻥ ﻋﻠﻰ ﺣﺬﺭ ﻣﻨﻬﺎ‪:‬‬
‫‪ -١‬ﻟﺒﺎﺱ ﺍﳊﻠﻘﺔ ﻭﺍﳋﻴﻂ ﺃﻳًﺎ ﻛﺎﻥ ﻧﻮﻋﻬﺎ ﻣﻦ ﺻﻔ ٍﹴﺮ ﺃﻭ ﳓﺎﺱ ﺃﻭ‬
‫ﺣﺪﻳﺪ ﺃﻭ ﺟﻠﺪ ﻟﺮﻓﻊ ﺑﻼﺀ ﺃﻭ ﺩﻓﻌﻪ ﻓﻬﻮ ﻣﻦ ﺍﻟﺸﺮﻙ‪.‬‬
‫‪ -٢‬ﺍﻟﺮﻗﻰ ﺍﻟﺒﺪﻋﻴﺔ ﻭﺍﻟﺘﻤﺎﺋﻢ‪ ،‬ﻭﺍﻟﺮﻗﻰ ﺍﻟﺒﺪﻋﻴﺔ ﻫﻲ‪ :‬ﺍﳌﺸـﺘﻤﻠﺔ‬
‫ﻋﻠﻰ ﺍﻟﻄﻼﺳﻢ ﻭﺍﻟﻜﻼﻡ ﻏﲑ ﺍﳌﻔﻬﻮﻡ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑـﺎﳉﻦ ﰲ ﻣﻌﺮﻓـﺔ‬
‫ﺍﳌﺮﺽ ﺃﻭ ﻓﻚ ﺍﻟﺴﺤﺮ‪ ،‬ﺃﻭ ﻭﺿﻊ ﺍﻟﺘﻤﺎﺋﻢ ﻭﻫﻮ‪ :‬ﻣﺎ ﻳﻌﻠﻖ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺧﻴﻂ‪ ،‬ﺃﻭ ﺭﺑﻄﺔ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻜﺘﻮﺑًﺎ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺒﺪﻋﻲ‬
 ‫‪١٣‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﺍﻟﺬﻱ ﱂ ﻳﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺃﻭ ﺣﱴ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻬﻤﺎ – ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ‬

‫– ﻷﻬﻧﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮﻙ ﻗﺎﻝ ‪» :‬ﺇﻥ ﺍﻟﺮﻗﻰ – ﺃﻱ ﺍﻟﺸﺮﻛﻴﺔ –‬
‫ﻭﺍﻟﺘﻤﺎﺋﻢ ﻭﺍﻟﺘﻮﻟﺔ ﺷﺮﻙ« ]ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ[‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺗﻌﻠﻴﻖ ﻭﺭﻗﺔ ﺃﻭ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺤـﺎﺱ ﺃﻭ ﺍﳊﺪﻳـﺪ ﰲ‬
‫ﺩﺍﺧﻞ ﺍﻟﺴﻴﺎﺭﺓ ﻓﻴﻬﺎ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﺃﻭ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ‪ ،‬ﺃﻭ ﻭﺿﻊ ﻣﺼﺤﻒ‬
‫ﰲ ﺩﺍﺧﻞ ﺍﻟﺴﻴﺎﺭﺓ ﻭﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺫﻟﻚ ﳛﻔﻈﻬﺎ ﻭﳝﻨﻊ ﻋﻨﻬﺎ ﺍﻟﺸﺮ ﻣﻦ ﻋﲔ‬
‫ﺃﻭ ﳓﻮﻫﺎ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻭﺿﻊ ﻗﻄﻌﺔ ﻋﻠﻰ ﺷﻜﻞ ﻛﻒ ﺃﻭ ﻣﺮﺳﻮﻡ ﻓﻴﻬﺎ ﻋـﲔ‬
‫ﻓﻼ ﳚﻮﺯ ﻭﺿﻌﻪ ﺣﻴﺚ ﻳﻌﺘﻘﺪ ﻓﻴﻪ ﺩﻓﻊ ﺍﻟﻌﲔ ﻗﺎﻝ ‪» :‬ﻣﻦ ﺗﻌﻠﻖ ﺷﻴﺌﹰﺎ‬
‫ﻭُ ِﻛ ﹶﻞ ﺇﻟﻴﻪ« ]ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ[‪.‬‬
‫‪ -٣‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻟﺘﱪﻙ ﺑﺎﻷﺷﺨﺎﺹ ﻭﺍﻟﺘﻤﺴـﺢ ﻬﺑـﻢ‬
‫ﻭﻃﻠﺐ ﺑﺮﻛﺘﻬﻢ‪ ،‬ﺃﻭ ﺍﻟﺘﱪﻙ ﺑﺎﻷﺷﺠﺎﺭ ﻭﺍﻷﺣﺠﺎﺭ ﻭﻏﲑﻫـﺎ ﻭﺣـﱴ‬
‫ﺍﻟﻜﻌﺒﺔ ﻓﻼ ﻳﺘﻤﺴﺢ ﻬﺑﺎ ﺗﱪﻛﹰﺎ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﻭﻫﻮ ﻳﻘﺒـﻞ‬
‫ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ‪» :‬ﺇﱐ ﻷﻋﻠﻢ ﺃﻧﻚ ﺣﺠﺮ ﻻ ﺗﻀﺮ ﻭﻻ ﺗﻨﻔﻊ؛ ﻭﻟﻮﻻ ﺃﱐ‬
‫ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﺒﻠﻚ ﻣﺎ ﻗﺒﻠﺘﻚ«‪.‬‬
‫‪ -٤‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ ﻛﺎﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺸـﻴﺎﻃﲔ‬
‫ﻭﺍﳉﻦ ﳉﻠﺐ ﻧﻔﻌﻬﻢ ﺃﻭ ﺩﻓﻊ ﺿﺮﻫﻢ ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ‪ ،‬ﻭﻛﻤﺎ ﻻ‬
‫ﳚﻮﺯ ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻻ ﳚﻮﺯ ﺍﻟﺬﺑﺢ ﰲ ﻣﻜﺎﻥ ﻳﺬﺑﺢ ﻓﻴﻪ ﻟﻐﲑ ﺍﷲ ﻭﻟﻮ‬
‫ﻛﺎﻥ ﻗﺼﺪ ﺍﻟﺬﺍﺑﺢ ﺃﻥ ﻳﺬﺑﺢ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﺫﻟﻚ ﺳﺪًﺍ ﻟﺬﺭﻳﻌﺔ ﺍﻟﺸﺮﻙ‪.‬‬
‫‪ -٥‬ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﻨﺬﺭ ﻟﻐﲑ ﺍﷲ ﻓﺎﻟﻨﺬﺭ ﻋﺒﺎﺩﺓ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺼﺮﻑ‬
‫ﻟﻐﲑ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪١٤‬‬

‫‪ -٦‬ﻭﻣﻦ ﺫﻟﻚ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﻐﲑ ﺍﷲ‪ ،‬ﻗﺎﻝ ‪ ‬ﻻﺑـﻦ‬

‫ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪» :‬ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ‪ ،‬ﻭﺇﺫﺍ ﺳﺄﻟﺖ‬
‫ﻓﺎﺳﺄﻝ ﺍﷲ‪ «...‬ﻭﺑﺬﻟﻚ ﺗﻌﻠﻢ ﺍﳌﻨﻊ ﻣﻦ ﺩﻋﺎﺀ ﺍﳉﻦ‪.‬‬
‫‪ -٧‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻟﻐﻠﻮ ﺑﺎﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺭﻓﻌﻬـﻢ‬
‫ﻋﻦ ﻣﻨﺰﳍﻢ ﻭﺫﻟﻚ ﺑﺎﻟﻐﻠﻮ ﰲ ﺗﻌﻈﻴﻤﻬﻢ‪ ،‬ﺃﻭ ﺭﻓﻊ ﻣﻨﺰﻟﺘـﻬﻢ ﺇﱃ ﻣﻨﺰﻟـﺔ‬
‫ﺍﻟﺮﺳﻞ‪ ،‬ﺃﻭ ﻇﻦ ﺍﻟﻌﺼﻤﺔ ﻓﻴﻬﻢ‪.‬‬
‫‪ -٨‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﻘﺒﻮﺭ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻻ‬
‫ﲡﻮﺯ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﻟﻘﱪ ﻷﻬﻧﺎ ﻭﺳﻴﻠﺔ ﺇﱃ ﺍﻟﺸﺮﻙ ﻓﻜﻴﻒ ﺑﺎﻟﺼﻼﺓ ﳍـﺎ‬
‫ﻭﻋﺒﺎﺩﻬﺗﺎ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ؟!‬
‫‪ -٩‬ﻭﳊﻤﺎﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺟﺎﺀ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻭﺟﻌـﻞ‬
‫ﺍﻟﻘﺒﺎﺏ ﻭﺍﳌﺴﺎﺟﺪ ﻋﻠﻴﻬﺎ ﻭﲡﺼﻴﺼﻬﺎ‪.‬‬
‫‪ -١٠‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﺴﺤﺮ ﻭﺇﺗﻴﺎﻥ ﺍﻟﺴﺤﺮﺓ ﻭﺍﻟﻜﻬﻨـﺔ‬
‫ﻭﺍﳌﻨﺠﻤﲔ ﻭﳓﻮﻫﻢ‪ ،‬ﻓﺎﻟﺴﺤﺮﺓ ﻛﻔﺎﺭ ﻭﻻ ﳚﻮﺯ ﺍﻟﺬﻫﺎﺏ ﺇﻟـﻴﻬﻢ ﻭﻻ‬
‫ﳚﻮﺯ ﺳﺆﺍﳍﻢ‪ ،‬ﺃﻭ ﺗﺼﺪﻳﻘﻬﻢ‪ ،‬ﻭﺇﻥ ﺗﺴﻤﻮﺍ ﺑﺎﻷﻭﻟﻴﺎﺀ ﻭﺍﳌﺸﺎﻳﺦ ﻭﳓـﻮ‬
‫ﺫﻟﻚ‪.‬‬
‫‪ -١١‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻟﻄﲑﺓ ﻭﻫﻲ ﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻟﻄﻴﻮﺭ ﺃﻭ ﺑﻴﻮﻡ‬
‫ﻣﻦ ﺍﻷﻳﺎﻡ ﺃﻭ ﺑﺸﻬﺮ ﺃﻭ ﺑﺸﺨﺺ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻻ ﳚﻮﺯ‪ ،‬ﻓﺎﻟﻄﲑﺓ ﺷـﺮﻙ‬
‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ -١٢‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻟﺘﻌﻠﻖ ﺑﺎﻷﺳـﺒﺎﺏ ﻛﺎﻟﻄﺒﻴـﺐ ﻭﺍﻟﻌـﻼﺝ‬
‫ﻭﺍﻟﻮﻇﻴﻔﺔ ﻭﻏﲑﻫﺎ ﻭﻋﺪﻡ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺍﳌﺸﺮﻭﻉ ﻫﻮ ﺃﻥ ﻧﺒﺬﻝ ﺍﻷﺳـﺒﺎﺏ‬
‫ﻛﻄﻠﺐ ﺍﻟﻌﻼﺝ ﻭﺍﻟﺮﺯﻕ ﻟﻜﻦ ﻣﻊ ﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﺑﺎﷲ ﻻ ﻬﺑﺬﺍ ﺍﻟﺴﺒﺐ‪.‬‬
 ‫‪١٥‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫‪ -١٣‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻟﺘﻨﺠﻴﻢ ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻨﺠﻮﻡ ﰲ ﻏﲑ ﻣﺎ‬

‫ﺧﻠﻘﺖ ﻟﻪ‪ ،‬ﻓﻼ ﺗﺴﺘﺨﺪﻡ ﰲ ﻣﻌﺮﻓﺔ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﻟﻐﻴﺐ ﻭﻛﻞ ﻫـﺬﺍ ﻻ‬
‫ﳚﻮﺯ‪.‬‬
‫‪ -١٤‬ﻭﻣﻦ ﺫﻟﻚ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻟﻨﺠﻮﻡ ﻭﺍﻷﻧـﻮﺍﺀ ﻭﺍﳌﻮﺍﺳـﻢ‬
‫ﻭﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﻨﺠﻮﻡ ﻫﻲ ﺍﻟﱵ ﺗﻘﺪﻡ ﺍﳌﻄﺮ ﺃﻭ ﺗﺆﺧﺮﻩ‪ ،‬ﺑﻞ ﺍﻟﺬﻱ ﻳﻨـﺰﻝ‬
‫ﺍﳌﻄﺮ ﻭﳝﻨﻌﻪ ﻫﻮ ﺍﷲ ﻓﻘﻞ‪» :‬ﻣﻄﺮﻧﺎ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ«‪.‬‬
‫‪ -١٥‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺻﺮﻑ ﺷﻲﺀ ﻣﻦ ﺃﻧـﻮﺍﻉ ﺍﻟﻌﺒـﺎﺩﺓ‬
‫ﺍﻟﻘﻠﺒﻴﺔ ﻟﻐﲑ ﺍﷲ ﻣﺜﻞ ﺻﺮﻑ ﺍﶈﺒـﺔ ﺍﳌﻄﻠﻘـﺔ ﺃﻭ ﺍﳋـﻮﻑ ﺍﳌﻄﻠـﻖ‬
‫ﻟﻠﻤﺨﻠﻮﻗﺎﺕ‪.‬‬
‫‪ -١٦‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻷﻣﻦ ﻣـﻦ ﻣﻜـﺮ ﺍﷲ ﻭﻋﺬﺍﺑـﻪ ﺃﻭ‬
‫ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻓﻼ ﺗﺄﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﻭﻻ ﺗﻘﻨﻂ ﻣﻦ ﺭﲪﺘـﻪ‪،‬‬
‫ﻓﻜﻦ ﺑﲔ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪.‬‬
‫‪ -١٧‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻋﺪﻡ ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ ﻭﺍﻟﺘﺠﺰﻉ‬
‫ﻭﻣﻌﺎﺭﺿﺔ ﺍﻟﻘﺪﺭ ﲟﺜﻞ ﻗﻮﳍﻢ‪» :‬ﳌﺎﺫﺍ ﻳﺎ ﺍﷲ ﺗﻔﻌﻞ ﰊ ﻛﺬﺍ‪ ،‬ﺃﻭ ﺑﻔـﻼﻥ‬
‫ﻛﺬﺍ‪ ،‬ﺃﻭ ﳌﺎﺫﺍ ﻛﻞ ﻫﺬﺍ ﻳﺎ ﺍﷲ«‪ .‬ﻭﳓﻮ ﺫﻟﻚ ﻣـﻦ ﺍﻟﻨﻴﺎﺣـﺔ‪ ،‬ﻭﺷـﻖ‬
‫ﺍﳉﻴﻮﺏ ﻭﻧﺜﺮ ﺍﻟﺸﻌﺮ‪.‬‬
‫‪ -١٨‬ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ ﻭﺃﻥ ﻳﺮﻳﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠـﻪ‬
‫ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫‪ -١٩‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻃﺎﻋﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﻭﻏﲑﻫـﻢ ﰲ‬
‫ﲢﺮﱘ ﺍﳊﻼﻝ ﺃﻭ ﲢﻠﻴﻞ ﺍﳊﺮﺍﻡ‪ ،‬ﻓﺈﻥ ﻃﺎﻋﺘﻬﻢ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ‪.‬‬
‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪١٦‬‬

‫‪ -٢٠‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻗﻮﻝ »ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ« ﺃﻭ ﻗـﻮﻝ‬

‫»ﻟﻮﻻ ﺍﷲ ﻭﻓﻼﻥ« ﺃﻭ »ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﷲ ﻭﻓﻼﻥ« ﻓﺎﻟﻮﺍﺟﺐ ﺍﺳﺘﻌﻤﺎﻝ‬
‫»ﰒ« ﰲ ﲨﻴﻊ ﻣﺎ ﺳﺒﻖ ﻷﻣﺮﻩ ‪ ‬ﳍﻢ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳛﻠﻔﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪:‬‬
‫»ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ«‪ ،‬ﻭﺃﻥ ﻳﻘﻮﻟﻮﺍ‪» :‬ﻣـﺎ ﺷـﺎﺀ ﺍﷲ ﰒ ﺷـﺌﺖ« ]ﺭﻭﺍﻩ‬
‫ﺍﻟﻨﺴﺎﺋﻲ[‪.‬‬
‫‪ -٢١‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺳـﺐ ﺍﻟـﺪﻫﺮ ﻭﺍﻟﺰﻣـﺎﻥ ﻭﺍﻷﻳـﺎﻡ‬
‫ﻭﺍﻟﺸﻬﻮﺭ‪.‬‬
‫‪ -٢٢‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﺴﺨﺮﻳﺔ ﺑﺎﻟـﺪﻳﻦ ﺃﻭ ﺍﻟﺮﺳـﻞ ﺃﻭ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﺍﻟﺴﺨﺮﻳﺔ ﺑﺄﻫﻞ ﺍﻟﺼﻼﺡ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﳌﺎ ﳛﻤﻠﻮﻧﻪ ﻣﻦ‬
‫ﺍﻟﺴﻨﺔ ﻭﻇﻬﻮﺭﻫﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺇﻋﻔﺎﺀ ﺍﻟﻠﺤﻴﺔ ﺃﻭ ﺍﻟﺴﻮﺍﻙ ﺃﻭ ﺗﻘﺼﲑ ﺍﻟﺜﻮﺏ‬
‫ﻋﻦ ﺍﻟﻜﻌﺒﲔ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫‪ -٢٣‬ﻭﻣﻨﻬﺎ ﺍﻟﺘﺴﻤﻴﺔ ﺑـ »ﻋﺒﺪ ﺍﻟﻨﱯ« ﺃﻭ »ﻋﺒﺪ ﺍﻟﻜﻌﺒـﺔ« ﺃﻭ‬
‫»ﻋﺒﺪ ﺍﳊﺴﲔ« ﻭﻛﻞ ﻫﺬﺍ ﻻ ﳚﻮﺯ ﺑﻞ ﺗﻜﻮﻥ ﺍﻟﻌﺒﻮﺩﻳـﺔ ﷲ ﻭﺣـﺪﻩ‬
‫ﻛﻘﻮﻟﻨﺎ‪» :‬ﻋﺒﺪ ﺍﷲ«‪ ،‬ﻭ»ﻋﺒﺪ ﺍﻟﺮﲪﻦ«‪.‬‬
‫‪ -٢٤‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺗﺼﻮﻳﺮ ﺫﻭﺍﺕ ﺍﻷﺭﻭﺍﺡ ﰒ ﺗﻌﻈـﻴﻢ‬
‫ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﺗﻌﻠﻴﻘﻬﺎ ﻋﻠﻰ ﺍﳉﺪﺍﺭ ﻭﰲ ﺍﺠﻤﻟﺎﻟﺲ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫‪ -٢٥‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺿﻊ ﺍﻟﺼﻠﺒﺎﻥ ﻭﺭﲰﻬﺎ ﺃﻭ ﺗﺮﻛﻬـﺎ‬
‫ﻣﻮﺟﻮﺩﺓ ﻋﻠﻰ ﺍﻟﻠﺒﺎﺱ ﺇﻗﺮﺍﺭًﺍ ﳍﺎ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻛﺴﺮ ﺍﻟﺼﻠﻴﺐ ﺃﻭ ﻃﻤﺴﻪ‪.‬‬
‫‪ -٢٦‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺑﺘﻌﻈـﻴﻤﻬﻢ‬
‫ﻭﺍﺣﺘﺮﺍﻣﻬﻢ ﻭﺇﻃﻼﻕ ﻟﻔﻆ »ﺍﻟﺴﻴﺪ« ﻋﻠﻴﻬﻢ ﻭﺍﳊﻔﺎﻭﺓ ﻬﺑﻢ ﻭﻣﻮﺩﻬﺗﻢ‪.‬‬
 ‫‪١٧‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫‪ -٢٧‬ﻭﳑﺎ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﻨﺎﻗﻀﻪ‪ ،‬ﺍﳊﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧـﺰﻝ ﺍﷲ‬

‫ﻭﺗﻨﺰﻳﻞ ﺍﻟﻘﻮﺍﻧﲔ ﻣﻨﺰﻟﺔ ﺍﻟﺸﺮﻉ ﺍﳊﻜﻴﻢ ﺑﺎﻋﺘﻘﺎﺩ ﺃﺣﻘﻴـﺔ ﺍﻟﻘـﺎﻧﻮﻥ ﰲ‬
‫ﺍﳊﻜﻢ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﻘﺎﻧﻮﻥ ﻣﺜﻞ ﺍﻟﺸﺮﻉ‪ ،‬ﺃﻭ ﺃﻧﻪ ﺃﺣﺴـﻦ ﻣـﻦ ﺍﻟﺸـﺮﻉ‬
‫ﻭﺃﻧﺴﺐ ﻟﻠﺰﻣﻦ‪ ،‬ﻭﺭﺿﺎ ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ ﺩﺍﺧﻞ ﰲ ﻫﺬﺍ ﺍﳊﻜﻢ‪.‬‬
‫‪ -٢٨‬ﻭﳑﺎ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ﻣﺜﻞ ﺍﳊﻠـﻒ ﺑــ‬
‫»ﺍﻟﻨﱯ« ﺃﻭ »ﺍﻷﻣﺎﻧﺔ« ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪» :‬ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ‬
‫ﺍﷲ ﻓﻘﺪ ﻛﻔﺮ ﺃﻭ ﺃﺷﺮﻙ« ]ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ[‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﻭﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﻘﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻭﳓـﺬﺭ‬
‫ﳑﺎ ﻳﻀﺎﺩﻩ ﻭﻳﻨﺎﻓﻴﻪ‪ ،‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻳﻀًﺎ ﺃﻥ ﻧﻜﻮﻥ ﻋﻠﻰ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ )ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ( ﻣﻨﻬﺞ ﺳﻠﻒ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ‬
‫ﺑﺪﻋﻬﻢ ﰲ ﻛﻞ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ‪ ،‬ﻓﻜﻤﺎ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻨﻬﺞ‬
‫ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺑﺎﺏ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻭﻏﲑﻩ‪ ،‬ﻛﺬﻟﻚ ﳍﻢ ﻣﻨـﻬﺞ ﰲ‬
‫ﺍﻟﺴﻠﻮﻙ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻛﻞ ﻧـﻮﺍﺣﻲ ﺣﻴـﺎﻬﺗﻢ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﳌﺎ ﺫﻛﺮ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺳﻮﻑ ﺗﻔﺘﺮﻕ ﻋﻠﻰ ﺛﻼﺙ‬
‫ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ﻗﺎﻝ‪» :‬ﻛﻠﻬﺎ ﰲ ﺍﻟﻨﺎﺭ ﺇﱃ ﻭﺍﺣﺪﺓ« ﻗﻴﻞ‪ :‬ﻣﻦ ﻫﻢ؟ ﻗﺎﻝ‪:‬‬
‫»ﻫﻢ ﻣﺜﻞ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻵﻥ ﻭﺃﺻﺤﺎﰊ«‪ ،‬ﻓﻠﻢ ﻳﻘﻞ ﻫﻢ ﻣﻦ ﻗﺎﻝ ﻛـﺬﺍ‬
‫ﺃﻭ ﻓﻌﻞ ﻛﺬﺍ‪ ..‬ﻓﻘﻂ‪ ،‬ﻭﻟﻜﻦ ﻫﻢ ﻣﻦ ﻭﺍﻓﻘـﻮﺍ ﻣﻨـﻬﺞ ﺍﻟﺮﺳـﻮﻝ ‪‬‬
‫ﻭﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻓﻴﺠﺐ ﻋﻠﻴﻚ ﺃﺧﻲ‪:‬‬
‫‪ -١‬ﰲ ﺑﺎﺏ ﺍﻟﺼﻔﺎﺕ‪ :‬ﺃﻥ ﺗﺼﻒ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﲟﺎ ﻭﺻﻒ ﺑـﻪ‬
‫ﻧﻔﺴﻪ ﻭﻭﺻﻔﻪ ﺑﻪ ﺭﺳﻮﻟﻪ ‪ ‬ﻣﻦ ﻏﲑ ﲢﺮﻳﻒ ﻭﻻ ﺗﻜﻴﻴﻒ ﻭﻻ ﲤﺜﻴـﻞ‬
 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪١٨‬‬

‫ﻭﻻ ﺗﻌﻄﻴﻞ‪ ...‬ﺇﺫﹰﺍ ﻓﻼ ﻧﻔﻲ ﺇﻻ ﻣﺎ ﻧﻔﻰ ﺍﷲ ﻭﻻ ﺗﺸﺒﻴﻪ ﻋﻠﻰ ﺣﺪ ﻗﻮﻟـﻪ‬

‫ﺼﲑُ‪] ‬ﺍﻟﺸﻮﺭﻯ‪.[١١ :‬‬ ‫ﺗﻌﺎﱃ‪ :‬ﹶﻟ ْﻴ َ‬
‫ﺲ ﹶﻛ ِﻤ ﹾﺜ ِﻠ ِﻪ َﺷ ْﻲﺀٌ َﻭﻫُ َﻮ ﺍﻟﺴﱠﻤِﻴ ُﻊ ﺍﹾﻟَﺒ ِ‬
‫‪ -٢‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺰﻝ ﻏﲑ ﳐﻠﻮﻕ ﻣﻨﻪ ﺑﺪﺃ ﻭﺇﻟﻴﻪ‬
‫ﻳﻌﻮﺩ‪.‬‬
‫‪ -٣‬ﺍﻹﳝﺎﻥ ﲟﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻘﱪ ﻭﻏﲑﻩ‪.‬‬
‫‪ -٤‬ﺍﻻﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ‪ ،‬ﻳﺰﻳﺪ ﺑﺎﻟﻄﺎﻋﺔ ﻭﻳـﻨﻘﺺ‬
‫ﺑﺎﳌﻌﺼﻴﺔ‪.‬‬
‫‪ -٥‬ﻻ ﻧﻜﻔﺮ ﺃﺣﺪًﺍ ﺑﺬﻧﺐ ﺩﻭﻥ ﺍﻟﺸﺮﻙ ﻣﺎ ﱂ ﻳﺴـﺘﺤﻠﻪ‪ ،‬ﻭﺃﻥ‬
‫ﻓﺎﻋﻞ ﺍﻟﻜﺒﲑﺓ ﺇﻥ ﺗﺎﺏ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻣﺎﺕ ﻭﱂ ﻳﺘﺐ ﻓﻬﻮ ﲢـﺖ‬
‫ﻣﺸﻴﺌﺔ ﺍﷲ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ ﰒ ﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ‪ ،‬ﻭﺃﻧـﻪ ﻻ‬
‫ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺼـﻼﺓ ﻣـﻦ‬
‫ﺍﻟﻜﻔﺮ‪.‬‬
‫‪ -٥‬ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﳛﺒﻮﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻳﻌﻈﻤﻮﻬﻧﻢ ﻭﻳﺘﻮﻟﻮﻬﻧﻢ ﻛﻠﻬﻢ‪،‬‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃﻡ ﻣﻦ ﻏﲑﻫـﻢ ﻣـﻦ ﺍﻟﺼـﺤﺎﺑﺔ‪ ،‬ﻭﻻ‬
‫ﻳﻌﺘﻘﺪﻭﻥ ﻋﺼﻤﺔ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪،‬‬
‫ﰒ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﰒ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‪ ،‬ﰒ ﻋﻠﻲ ﺑـﻦ ﺃﰊ ﻃﺎﻟـﺐ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺃﺭﺿﺎﻫﻢ‪ ،‬ﻭﻳﺴﻜﺘﻮﻥ ﻋﻤﺎ ﻭﻗـﻊ ﺑﻴﻨـﻬﻢ ﻓﻜﻠـﻬﻢ‬
‫ﳎﺘﻬﺪﻭﻥ‪ ،‬ﻣﻦ ﺃﺻﺎﺏ ﻟﻪ ﺃﺟﺮﺍﻥ ﻭﻣﻦ ﺃﺧﻄﺄ ﻓﻠﻪ ﺃﺟﺮ ﻭﺍﺣﺪ‪.‬‬
‫‪ -٧‬ﻭﻫﻢ ﻳﺆﻣﻨﻮﻥ ﺑﻜﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻫﻢ ﺍﳌﺘﻘﻮﻥ ﺍﻟﺼـﺎﳊﻮﻥ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹶﺃﻟﹶﺎ ﹺﺇﻥﱠ ﹶﺃ ْﻭِﻟﻴَﺎ َﺀ ﺍﻟﻠﱠ ِﻪ ﻟﹶﺎ َﺧ ْﻮﻑٌ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭﻟﹶﺎ ﻫُـ ْﻢ َﻳ ْ‬
‫ﺤ َﺰﻧُـﻮ ﹶﻥ *‬
‫ﺍﻟﱠﺬِﻳ َﻦ َﺁ َﻣﻨُﻮﺍ َﻭﻛﹶﺎﻧُﻮﺍ َﻳﺘﱠﻘﹸﻮ ﹶﻥ‪] ‬ﻳﻮﻧﺲ‪.[٦٣ ،٦٢ :‬‬
 ‫‪١٩‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫‪ -٨‬ﻭﻫﻢ ﻻ ﻳﺮﻭﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻣﺎ ﺃﻗﺎﻡ ﻓﻴﻬﻢ ﺍﻟﺼﻼﺓ‪،‬‬

‫ﻭﱂ ﻳﺮﻭﺍ ﻛﻔﺮًﺍ ﺑﻮﺍﺣًﺎ ﻋﻨﺪﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ‪.‬‬
‫‪ -٩‬ﻭﻫﻢ ﺃﻳﻀًﺎ‪ ،‬ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﲜﻤﻴﻊ ﻣﺮﺍﺗﺒـﻪ‪،‬‬
‫ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺴﲑ ﻭﳐﲑ‪ ،‬ﻓﻬﻢ ﱂ ﻳﻨﻔﻮﺍ ﺍﻟﻘﺪﺭ ﻭﱂ ﻳﻨﻔـﻮﺍ‬
‫ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺸﺮ‪ ،‬ﺑﻞ ﺃﺛﺒﺘﻮﳘﺎ ﲨﻴﻌًﺎ‪.‬‬
‫‪ -١٠‬ﻭﻫﻢ ﳛﺒﻮﻥ ﺍﳋﲑ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻫﻢ ﺧﲑ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻫﻢ ﺃﻋﺪﻝ‬
‫ﺍﻟﻨﺎﺱ ﻟﻠﻨﺎﺱ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

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‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٢٠‬‬

‫ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ‬
‫ﺱ‪ :١‬ﻣﺎ ﻫﻲ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ؟‬
‫ﺟـ‪ :١‬ﺳﺒﻖ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻳﺘﻀـﻤﻦ ﺇﺛﺒﺎﺗًـﺎ‬
‫ﻭﻧﻔﻴًﺎ‪ ،‬ﻭﺃﻥ ﺍﻻﻗﺘﺼﺎﺭ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﺗﻌﻄﻴﻞ‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺭ ﻓﻴـﻪ ﻋﻠـﻰ‬
‫ﺍﻹﺛﺒﺎﺕ ﻻ ﳝﻨﻊ ﺍﳌﺸﺎﺭﻛﺔ‪ ،‬ﻓﻠﻬﺬﺍ ﻻ ﺑﺪ ﰲ ﺍﻟﺘﻮﺣﻴـﺪ ﻣـﻦ ﺍﻟﻨﻔـﻲ‬
‫ﻭﺍﻹﺛﺒﺎﺕ‪ ،‬ﻓﻤﻦ ﱂ ﻳﺜﺒﺖ ﺣﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟـﻪ ﻓﻘـﺪ‬
‫ﺃﺷﺮﻙ‪.‬‬
‫ﻭﺍﻟﺸﺮﻙ ﻧﻮﻋﺎﻥ‪ :‬ﺷﺮﻙ ﺃﻛﱪ ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‪ ،‬ﻭﺷﺮﻙ ﺩﻭﻥ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﻫﻮ ﻛﻞ ﺷﺮﻙ ﺃﻃﻠﻘﻪ ﺍﻟﺸـﺎﺭﻉ‪،‬‬
‫ﻭﻫﻮ ﻳﺘﻀﻤﻦ ﺧﺮﻭﺝ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺩﻳﻨﻪ ﻣﺜﻞ ﺃﻥ ﻳﺼﺮﻑ ﺷـﻴﺌﹰﺎ ﻣـﻦ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻋﺰ ﻭﺟﻞ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻛﺄﻥ ﻳﺼﻠﻲ ﻟﻐﲑ ﺍﷲ‪ ،‬ﺃﻭ ﻳﺼـﻮﻡ‬
‫ﻟﻐﲑ ﺍﷲ‪ ،‬ﺃﻭ ﻳﺬﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺃﻥ ﻳﺪﻋﻮ ﻏﲑ‬
‫ﺍﷲ – ﻋﺰ ﻭﺟﻞ ﻣﺜﻞ ﺃﻥ ﻳﺪﻋﻮ ﺻﺎﺣﺐ ﻗﱪ‪ ،‬ﺃﻭ ﻳﺪﻋﻮ ﻏﺎﺋﺒًﺎ ﻟﻴﻐﻴﺜﻪ ﻣﻦ‬
‫ﺃﻣﺮ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﻭﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ﻣﻌﻠﻮﻣﺔ ﻓﻴﻤﺎ ﻛﺘﺒﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﻭﻫﻮ ﻛﻞ ﻋﻤﻞ ﻗـﻮﱄ ﺃﻭ ﻓﻌﻠـﻲ‬
‫ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻉ ﻭﺻﻒ ﺍﻟﺸﺮﻙ ﻭﻟﻜﻨﻪ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﳌﻠـﺔ‪ ،‬ﻣﺜـﻞ‬
‫ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪» :‬ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﻛﻔـﺮ‬
‫ﺃﻭ ﺃﺷﺮﻙ« ﻓﺎﳊﺎﻟﻒ ﺑﻐﲑ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﻌﺘﻘﺪ ﺃﻥ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ ﻣـﻦ‬
‫ﺍﻟﻌﻈﻤﺔ ﻣﺎ ﳝﺎﺛﻞ ﻋﻈﻤﺔ ﺍﷲ‪ ،‬ﻓﻬﻮ ﻣﺸﺮﻙ ﺷﺮﻛﹰﺎ ﺃﺻﻐﺮ‪ ،‬ﺳﻮﺍﺀ ﻛـﺎﻥ‬
 ‫‪٢١‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﻫﺬﺍ ﺍﶈﻠﻮﻑ ﺑﻪ ﻣﻌﻈﻤًﺎ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃﻡ ﻏﲑ ﻣﻌﻈﻢ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺍﳊﻠـﻒ‬

‫ﺑﺎﻟﻨﱯ ‪ ،‬ﻭﻻ ﺑﺮﺋﻴﺲ‪ ،‬ﻭﻻ ﻭﺯﻳﺮ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﳊﻠﻒ ﺑﺎﻟﻜﻌﺒـﺔ‪ ،‬ﻭﻻ‬
‫ﲜﱪﻳﻞ‪ ،‬ﻭﻣﻴﻜﺎﺋﻴﻞ؛ ﻷﻥ ﻫﺬﺍ ﺷﺮﻙ‪ ،‬ﻟﻜﻨﻪ ﺷﺮﻙ ﺃﺻﻐﺮ ﻻ ﳜﺮﺝ ﻣـﻦ‬
‫ﺍﳌﻠﺔ‪.‬‬
‫ﻭﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ‪ :‬ﺍﻟﺮﻳﺎﺀ ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻡ ﺍﻹﻧﺴﺎﻥ ﻳﺼﻠﻲ‬
‫ﷲ ﻋﺰ ﻭﺟﻞ ﻭﻟﻜﻨﻪ ﻳﺰﻳﻦ ﺻﻼﺗﻪ ﻷﻧﻪ ﻳﻌﻠﻢ ﺃﻥ ﺃﺣﺪًﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻨﻈـﺮ‬
‫ﺇﻟﻴﻪ ﻓﻴﺰﻳﻦ ﺻﻼﺗﻪ ﻣﻦ ﺃﺟﻞ ﻣﺮﺍﺀﺍﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﺬﺍ ﻣﺸﺮﻙ ﺷﺮﻛﹰﺎ ﺃﺻﻐﺮ؛‬
‫ﻷﻧﻪ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻟﻜﻦ ﺃﺩﺧﻞ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺘﺰﻳﲔ ﻣـﺮﺍﺀﺍﺓ ﻟﻠﺨﻠـﻖ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻟﻮ ﺃﻧﻔﻖ ﻣﺎﻟﻪ ﰲ ﺷﻲﺀ ﻳﺘﻘﺮﺏ ﺑﻪ ﺇﱃ ﺍﷲ ﻟﻜﻨﻪ ﺃﺭﺍﺩ ﺃﻥ ﳝﺪﺣﻪ‬
‫ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﻧﻪ ﻣﺸﺮﻙ ﺷﺮﻛﹰﺎ ﺃﺻﻐﺮ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺍﻟﺸـﺮﻙ ﺍﻷﺻـﻐﺮ‬
‫ﻛﺜﲑﺓ ﻣﻌﻠﻮﻣﺔ ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬

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‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٢٢‬‬

‫ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﻋﺔ‬
‫ﺱ‪ :٢‬ﺍﺧﺘﻠﻒ ﻋﻠﻤﺎﺅﻧﺎ ﰲ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﺒﺪﻋﺔ ﻣﻨﻬﺎ‬
‫ﻣﺎ ﻫﻮ ﺣﺴﻦ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻗﺒﻴﺢ‪ ،‬ﻓﻬﻞ ﻫﺬﺍ ﺻﺤﻴﺢ؟‬
‫ﺟـ‪ :٢‬ﺍﻟﺒﺪﻋﺔ ﻫﻲ ﻛﻞ ﻣﺎ ﺃﺣﺪﺙ ﻋﻠﻰ ﻏﲑ ﻣﺜﺎﻝ ﺳﺎﺑﻖ‪ ،‬ﰒ ﻣﻨﻬﺎ‬
‫ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻌﺎﻣﻼﺕ‪ ،‬ﻭﺷﺌﻮﻥ ﺍﻟﺪﻧﻴﺎ‪ :‬ﻛﺎﺧﺘﺮﺍﻉ ﺁﻻﺕ ﺍﻟﻨﻘـﻞ ﻣـﻦ‬
‫ﻃﺎﺋﺮﺍﺕ‪ ،‬ﻭﺳﻴﺎﺭﺍﺕ‪ ،‬ﻭﻗﺎﻃﺮﺍﺕ‪ ،‬ﻭﺃﺟﻬﺰﺓ ﺍﻟﻜﻬﺮﺑﺎﺀ‪ .‬ﻭﺃﺩﻭﺍﺕ ﺍﻟﻄﻬﻲ‪،‬‬
‫ﻭﺍﳌﻜﻴﻔﺎﺕ ﺍﻟﱵ ﺗﺴﺘﻌﻤﻞ ﻟﻠﺘﺪﻓﺌﺔ ﻭﺍﻟﺘﱪﻳﺪ‪ ،‬ﻭﺁﻻﺕ ﺍﳊﺮﺏ ﻣﻦ ﻗﻨﺎﺑـﻞ‬
‫ﻭﻏﻮﺍﺻﺎﺕ ﻭﺩﺑﺎﺑﺎﺕ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﺮﺟﻊ ﺇﱃ ﻣﺼـﺎﱀ ﺍﻟﻌﺒـﺎﺩ ﰲ‬
‫ﺩﻧﻴﺎﻫﻢ‪ ،‬ﻓﻬﺬﻩ ﰲ ﻧﻔﺴﻬﺎ ﻻ ﺣﺮﺝ ﻓﻴﻬﺎ ﻭﻻ ﺇﰒ ﰲ ﺍﺧﺘﺮﺍﻋﻬـﺎ‪ ،‬ﺃﻣـﺎ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻘﺼﺪ ﻣﻦ ﺍﺧﺘﺮﺍﻋﻬﺎ ﻭﻣﺎ ﺗﺴﺘﻌﻤﻞ ﻓﻴﻪ ﻓﺈﻥ ﻗﹸﺼﺪ ﻬﺑﺎ ﺧـﲑ‬
‫ﻭﺍﺳﺘﻌﲔ ﻬﺑﺎ ﻓﻬﻲ ﺧﲑ‪ ،‬ﻭﺇﻥ ﻗﺼﺪ ﻬﺑﺎ ﺷﺮ ﻣﻦ ﲣﺮﻳﺐ ﻭﺗﺪﻣﲑ ﻭﺇﻓﺴﺎﺩ‬
‫ﰲ ﺍﻷﺭﺽ ﻭﺍﺳﺘﻌﲔ ﻬﺑﺎ ﰲ ﺫﻟﻚ ﻓﻬﻲ ﺷﺮ ﻭﺑﻼﺀ‪.‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ‪ :‬ﻋﻘﻴﺪﺓ‪ ،‬ﺃﻭ ﻋﺒﺎﺩﺓ ﻗﻮﻟﻴﺔ‪ ،‬ﺃﻭ ﻓﻌﻠﻴﺔ‪:‬‬
‫ﻛﺒﺪﻋﺔ ﻧﻔﻲ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﻘﺒﺎﺏ ﻋﻠﻰ‬
‫ﺍﻟﻘﺒﻮﺭ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪﻫﺎ ﻟﻸﻣﻮﺍﺕ‪ ،‬ﻭﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﺍﻟـﺪ ﺇﺣﻴـﺎﺀ‬
‫ﻟﺬﻛﺮﻯ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻮﺟﻬﺎﺀ‪ ،‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻐﲑ ﺍﷲ‪ ،‬ﻭﺍﻟﻄﻮﺍﻑ ﺣـﻮﻝ‬
‫ﺍﳌﺰﺍﺭﺍﺕ‪ ،‬ﻓﻬﺬﻩ ﻭﺃﻣﺜﺎﳍﺎ ﻛﻠﻬﺎ ﺿﻼﻝ؛ ﻟﻘـﻮﻝ ﺍﻟـﻨﱯ ‪» :‬ﺇﻳـﺎﻛﻢ‬
‫ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺈﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ‪ ،‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ«‪ ،‬ﻟﻜﻦ‬
‫ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺷﺮﻙ ﺃﻛﱪ ﳜﺮﺝ ﻣﻦ ﺍﻹﺳﻼﻡ‪ :‬ﻛﺎﻻﺳﺘﻐﺎﺛﺔ ﺑﻐﲑ ﺍﷲ ﻓﻴﻤﺎ‬
‫ﻫﻮ ﻣﻦ ﻭﺭﺍﺀ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﺎﺩﻳﺔ‪ ،‬ﻭﺍﻟﺬﺑﺢ‪ ،‬ﻭﺍﻟﻨﺬﺭ ﻟﻐﲑ ﺍﷲ ﺇﱃ ﺃﻣﺜـﺎﻝ‬
‫ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻋﺒﺎﺩﺓ ﳐﺘﺼﺔ ﺑﺎﷲ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺫﺭﻳﻌـﺔ ﺇﱃ ﺍﻟﺸـﺮﻙ‪:‬‬
 ‫‪٢٣‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﻛﺎﻟﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﲜﺎﻩ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺸﺨﺺ‬

‫ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ‪.‬‬
‫ﻭﻻ ﺗﻨﻘﺴﻢ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﱃ ﺍﻷﺣﻜﺎﻡ ﺍﳋﻤﺴﺔ ﻛﻤﺎ ﺯﻋـﻢ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻟﻌﻤﻮﻡ ﺣﺪﻳﺚ‪» :‬ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ«‪.‬‬

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 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٢٤‬‬

‫ﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ‬
‫ﺱ‪ :٣‬ﻫﻞ ﻟﻸﻭﻟﻴﺎﺀ ﻛﺮﺍﻣﺔ‪ ،‬ﻭﻫﻞ ﳍﻢ ﺃﻥ ﻳﺘﺼـﺮﻓﻮﺍ ﰲ ﻋـﺎﱂ‬
‫ﺍﳌﻠﻜﻮﺕ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻫﻞ ﻳﺸﻔﻌﻮﻥ ﻭﻫﻢ ﰲ ﺍﻟـﱪﺯﺥ‬
‫ﻷﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺃﻡ ﻻ؟‬
‫ﺟـ‪ :٣‬ﺍﻟﻜﺮﺍﻣﺔ ﺃﻣﺮ ﺧﺎﺭﻕ ﻟﻠﻌﺎﺩﺓ ﻳﻈﻬﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻳﺪ ﻋﺒﺪ‬
‫ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ ﺣﻴًﺎ ﺃﻭ ﻣﻴﺘًﺎ ﺇﻛﺮﺍﻣًﺎ ﻟﻪ‪ ،‬ﻓﻴﺪﻓﻊ ﺑﻪ ﻋﻨﻪ ﺿـﺮًﺍ‪ ،‬ﺃﻭ‬
‫ﳛﻘﻖ ﻟﻪ ﻧﻔﻌًﺎ‪ ،‬ﺃﻭ ﻳﻨﺼﺮ ﺑﻪ ﺣﻘﹰﺎ‪ ،‬ﻭﺫﻟﻚ ﺍﻷﻣﺮ ﻻ ﳝﻠﻚ ﺍﻟﻌﺒﺪ ﺍﻟﺼـﺎﱀ‬
‫ﺃﻥ ﻳﺄﰐ ﺑﻪ ﺇﺫﺍ ﺃﺭﺍﺩ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ﻻ ﳝﻠﻚ ﺃﻥ ﻳﺄﰐ ﺑﺎﳌﻌﺠﺰﺓ ﻣﻦ ﻋﻨﺪ‬
‫ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻛﻞ ﺫﻟﻚ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪َ  :‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ْﻮﻟﹶﺎ ﺃﹸْﻧ ﹺﺰ ﹶﻝ‬
‫ﺕ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ َﻭﹺﺇﻧﱠﻤَﺎ ﹶﺃﻧَﺎ ﻧَـﺬِﻳﺮٌ ﻣُـﹺﺒﲔٌ‪‬‬
‫َﻋ ﹶﻠ ْﻴ ِﻪ َﺁﻳَﺎﺕٌ ِﻣ ْﻦ َﺭﺑﱢ ِﻪ ﹸﻗ ﹾﻞ ﹺﺇﻧﱠﻤَﺎ ﺍﹾﻟ َﺂﻳَﺎ ُ‬
‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[٥٠ :‬‬
‫ﻭﻻ ﳝﻠﻚ ﺍﻟﺼﺎﳊﻮﻥ ﺃﻥ ﻳﺘﺼﺮﻓﻮﺍ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﺇﻻ ﺑﻘﺪﺭ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻛﺴﺎﺋﺮ ﺍﻟﺒﺸﺮ ﻣﻦ ﺯﺭﻉ ﻭﺑﻨـﺎﺀ‬
‫ﻭﲡﺎﺭﺓ ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﻦ ﺟﻨﺲ ﺃﻋﻤﺎﻝ ﺍﻟﺒﺸﺮ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻻ‬
‫ﳝﻠﻜﻮﻥ ﺃﻥ ﻳﺸﻔﻌﻮﺍ ﻭﻫﻢ ﰲ ﺍﻟﱪﺯﺥ ﻷﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﺃﺣﻴﺎﺀ ﻭﺃﻣﻮﺍﺗًـﺎ‪،‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪  :‬ﹸﻗ ﹾﻞ ِﻟﻠﱠ ِﻪ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ َﺟﻤِﻴﻌًﺎ‪] ‬ﺍﻟﺰﻣﺮ‪ .[٤٤ :‬ﻭﻗﺎﻝ‪َ  :‬ﻭﻟﹶﺎ‬
‫ﺤﻖﱢ َﻭﻫُـ ْﻢ‬ ‫َﻳ ْﻤ ِﻠﻚُ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭﹺﻧ ِﻪ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ﹶﺔ ﹺﺇﻟﱠﺎ َﻣ ْﻦ َﺷ ﹺﻬ َﺪ ﺑﹺـﺎﹾﻟ َ‬
‫َﻳ ْﻌ ﹶﻠﻤُﻮ ﹶﻥ‪] ‬ﺍﻟﺰﺧﺮﻑ‪ [٨٦ :‬ﻭﻗﺎﻝ‪َ  :‬ﻣ ْﻦ ﺫﹶﺍ ﺍﻟﱠﺬِﻱ َﻳ ْ‬
‫ﺸ ﹶﻔﻊُ ِﻋ ْﻨ َﺪﻩُ ﹺﺇﻟﱠﺎ ﹺﺑﹺﺈ ﹾﺫﹺﻧ ِﻪ‪‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪.[٢٥٥ :‬‬
‫ﻭﻣﻦ ﺍﻋﺘﻘﺪ ﰲ ﺃﻬﻧﻢ ﻳﺘﺼﺮﻓﻮﻥ ﰲ ﺍﻟﻜﻮﻥ ﺃﻭ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻐﻴﺐ ﻓﻬﻮ‬
‫ﺽ َﻭﻣَﺎ ﻓِـﻴ ﹺﻬﻦﱠ‬
‫ﺕ ﻭَﺍﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫ﻛﺎﻓﺮ ﻟﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ِ :‬ﻟﻠﱠ ِﻪ ُﻣ ﹾﻠ ُ‬
‫ﻚ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
 ‫‪٢٥‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫َﻭﻫُ َﻮ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﹶﻗﺪِﻳﺮٌ‪] ‬ﺍﳌﺎﺋﺪﺓ‪ .[١٢٠ :‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪  :‬ﹸﻗ ﹾﻞ ﻟﹶـﺎ‬
‫ﺐ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ‪] ‬ﺍﻟﻨﻤﻞ‪ .[٦٥ :‬ﻭﻗﻮﻟﻪ‬ ‫ﺽ ﺍﹾﻟ َﻐ ْﻴ َ‬
‫ﺕ ﻭَﺍﹾﻟﹶﺄ ْﺭ ﹺ‬
‫َﻳ ْﻌ ﹶﻠﻢُ َﻣ ْﻦ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﺳﺒﺤﺎﻧﻪ ﺁﻣﺮًﺍ ﻧﺒﻴﻪ ‪ ‬ﲟﺎ ﻳﺰﻳﻞ ﺍﻟﻠﺒﺲ ﻭﻳﻮﺿﺢ ﺍﳊﻖ‪  :‬ﹸﻗ ﹾﻞ ﻟﹶﺎ ﹶﺃ ْﻣﻠِـ ُ‬
‫ﻚ‬
‫ﺐ‬
‫ﺖ ﹶﺃ ْﻋﻠﹶـ ُﻢ ﺍﹾﻟ َﻐﻴْـ َ‬
‫ﺿﺮ‪‬ﺍ ﹺﺇﻟﱠﺎ ﻣَﺎ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ َﻭﻟﹶـ ْﻮ ﹸﻛﻨْـ ُ‬ ‫ِﻟَﻨ ﹾﻔﺴِﻲ َﻧ ﹾﻔﻌًﺎ َﻭﻟﹶﺎ َ‬
‫ﺸﲑٌ ِﻟﻘﹶـ ْﻮ ﹴﻡ‬
‫ﺨ ْﻴ ﹺﺮ َﻭﻣَﺎ َﻣﺴﱠﹺﻨ َﻲ ﺍﻟﺴﱡﻮ ُﺀ ﹺﺇ ﹾﻥ ﹶﺃﻧَﺎ ﹺﺇﻟﱠﺎ َﻧﺬِﻳﺮٌ َﻭَﺑ ِ‬
‫ﺕ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﻟﹶﺎ ْﺳَﺘ ﹾﻜﹶﺜ ْﺮ ُ‬
‫ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ‪] ‬ﺍﻷﻋﺮﺍﻑ‪.[١٨٨ :‬‬

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‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٢٦‬‬

‫ﺣﻜﻢ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻟﺘﻮﺳﻞ‬

‫ﺑﺎﻷﺿﺮﺣﺔ ﻭﺃﺧﺬ ﺃﻣﻮﺍﻝ ﻟﻠﺘﻮﺳﻞ ﻬﺑﺎ‬
‫ﺱ‪ :٤‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﰲ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺍﻟﺘﻮﺳـﻞ‬
‫ﺑﺎﻷﺿﺮﺣﺔ‪ ،‬ﻭﺃﺧﺬ ﺧﺮﻭﻑ ﻭﺃﻣﻮﺍﻝ ﻟﻠﺘﻮﺳﻞ ﻬﺑﺎ‪ ،‬ﻛﺰﻳـﺎﺭﺓ ﺍﻟﺴـﻴﺪ‬
‫ﺍﻟﺒﺪﻭﻱ‪ ،‬ﻭﺍﳊﺴﲔ ﻭﺍﻟﺴﻴﺪﺓ ﺯﻳﻨﺐ‪ .‬ﺃﻓﻴﺪﻭﻧﺎ ﺃﻓﺎﺩﻛﻢ ﺍﷲ؟‬
‫ﺟـ‪ :٤‬ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻧﻮﻋﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﻣﺸﺮﻭﻉ ﻭﻣﻄﻠﻮﺏ ﻷﺟﻞ ﺍﻟﺪﻋﺎﺀ ﻟﻸﻣﻮﺍﺕ‪ ،‬ﻭﺍﻟﺘـﺮﺣﻢ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻷﺟﻞ ﺗﺬﻛﺮ ﺍﳌﻮﺕ‪ ،‬ﻭﺍﻹﻋﺪﺍﺩ ﻟﻶﺧﺮﺓ‪ ،‬ﻟﻘﻮﻝ ﺍﻟـﻨﱯ ‪:‬‬
‫»ﺯﻭﺭﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻓﺈﻬﻧﺎ ﺗﺬﻛﺮﻛﻢ ﺍﻵﺧﺮﺓ«‪ .‬ﻭﻛﺎﻥ ﻳﺰﻭﺭﻫﺎ ‪ ،‬ﻭﻫﻜﺬﺍ‬
‫ﺃﺻﺤﺎﺑﻪ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻔﺮﻉ ﻟﻠﺮﺟﺎﻝ ﺧﺎﺻﺔ ﻻ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﺴﺎﺀ ﻓﻼ‬
‫ﻳﺸﺮﻉ ﳍﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺑﻞ ﳚﺐ ﻬﻧﻴﻬﻦ ﻋﻦ ﺫﻟﻚ؛ ﻷﻧﻪ ﻗﺪ ﺛﺒﺖ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻟﻌﻦ ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ ﰲ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻷﻥ ﺯﻳﺎﺭﻬﺗﻦ ﻟﻠﻘﺒـﻮﺭ‬
‫ﻗﺪ ﳛﺼﻞ ﻬﺑﺎ ﻓﺘﻨﺔ ﳍﻦ‪ ،‬ﺃﻭ ﻬﺑﻦ ﻣﻦ ﻗﻠﺔ ﺍﻟﺼﱪ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﳉﺰﻉ ﺍﻟـﺬﻱ‬
‫ﻳﻐﻠﺐ ﻋﻠﻴﻬﻦ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻻ ﻳﺸﺮﻉ ﳍﻦ ﺍﺗﺒﺎﻉ ﺍﳉﻨﺎﺋﺰ ﺇﱃ ﺍﳌﻘـﱪﺓ‪ ،‬ﳌـﺎ ﺛﺒـﺖ ﰲ‬
‫ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﻡ ﻋﻄﻴﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪» :‬ﻬﻧﻴﻨﺎ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﳉﻨﺎﺋﺰ‬
‫ﻭﱂ ﻳﻌﺰﻡ ﻋﻠﻴﻨﺎ« ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻬﻧﻦ ﳑﻨﻮﻋﺎﺕ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﳉﻨﺎﺋﺰ ﺇﱃ‬
‫ﺍﳌﻘﱪﺓ ﳌﺎ ﳜﺸﻰ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﳍﻦ ﻭﻬﺑﻦ‪ ،‬ﻭﻗﻠﺔ ﺍﻟﺼﱪ‪ ،‬ﻭﺍﻷﺻـﻞ‬
‫ﰲ ﺍﻟﻨﻬﻲ‪ :‬ﺍﻟﺘﺤﺮﱘ ﻟﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪َ  :‬ﻭﻣَﺎ َﺁﺗَﺎ ﹸﻛ ُﻢ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﹶﻓﺨُـﺬﹸﻭﻩُ‬
‫َﻭﻣَﺎ َﻧﻬَﺎ ﹸﻛ ْﻢ َﻋ ْﻨﻪُ ﻓﹶﺎْﻧَﺘﻬُﻮﺍ‪] ‬ﺍﳊﺸـﺮ‪ ،[٧ :‬ﺃﻣﺎ ﺍﻟﺼـﻼﺓ ﻋﻠـﻰ ﺍﳌﻴـﺖ‬
‫ﻓﻤﺸﺮﻭﻋﺔ ﻟﻠﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻛﻤﺎ ﺻﺤﺖ ﺑﺬﻟﻚ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻦ ﺭﺳﻮﻝ‬
 ‫‪٢٧‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﺍﷲ ‪ ‬ﻭﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ‬ﰲ ﺫﻟﻚ‪ ،‬ﺃﻣﺎ ﻗﻮﻝ ﺃﻡ ﻋﻄﻴﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‬
‫)ﱂ ﻳﻌﺰﻡ ﻋﻠﻴﻨﺎ( ﻓﻬﺬﺍ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﺗﺒﺎﻉ ﺍﳉﻨﺎﺋﺰ ﻟﻠﻨﺴـﺎﺀ؛ ﻷﻥ‬
‫ﺻﺪﻭﺭ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ‪ ‬ﻛﺎﻑ ﰲ ﺍﳌﻨﻊ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪) :‬ﱂ ﻳﻌﺰﻡ ﻋﻠﻴﻨﺎ( ﻓﻬﻮ‬
‫ﻣﺒﲏ ﻋﻠﻰ ﺍﺟﺘﻬﺎﺩﻫﺎ ﻭﻇﻨﻬﺎ‪ ،‬ﻭﺍﺟﺘﻬﺎﺩﻫﺎ ﻻ ﻳﻌﺎﺭﺽ ﺑﻪ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺑﺪﻋﻲ ﻭﻫﻮ‪ :‬ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻟﺪﻋﺎﺀ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ‬
‫ﻬﺑﻢ‪ ،‬ﺃﻭ ﻟﻠﺬﺑﺢ ﳍﻢ‪ ،‬ﺃﻭ ﻟﻠﻨﺬﺭ ﳍﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻜﺮ ﻭﺷﺮﻙ ﺃﻛﱪ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ‬
‫ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﻳﻠﺘﺤﻖ ﺑﺬﻟﻚ ﺃﻥ ﻳﺰﻭﺭﻫﺎ ﻟﻠﺪﻋﺎﺀ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻋﻨـﺪﻫﺎ‪،‬‬
‫ﻭﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﺑﺪﻋﺔ ﻏﲑ ﻣﺸﺮﻭﻋﺔ ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺸﺮﻙ‪.‬‬
‫ﻓﺼﺎﺭﺕ ﰲ ﺍﳊﻘﻴﻘﺔ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻣﺸﺮﻭﻉ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺰﻭﺭﻫﺎ ﻟﻠﺪﻋﺎﺀ ﻷﻫﻠـﻬﺎ‪ ،‬ﺃﻭ‬
‫ﻟﺘﺬﻛﺮﻩ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﺰﺍﺭ ﻟﻠﻘﺮﺍﺀﺓ ﻋﻨﺪﻫﺎ‪ ،‬ﺃﻭ ﻟﻠﺼﻼﺓ ﻋﻨـﺪﻫﺎ‪ ،‬ﺃﻭ‬
‫ﻟﻠﺬﺑﺢ ﻋﻨﺪﻫﺎ‪ ،‬ﻓﻬﺬﻩ ﺑﺪﻋﺔ‪ ،‬ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺸﺮﻙ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﺰﻭﺭﻫﺎ ﻟﻠﺬﺑﺢ ﻟﻠﻤﻴﺖ ﻭﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺬﻟﻚ‪،‬‬
‫ﺃﻭ ﻟﺪﻋﺎﺀ ﺍﳌﻴﺖ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﺃﻭ ﻟﻄﻠﺐ ﺍﳌﺪﺩ ﻣﻨـﻪ‪ ،‬ﺃﻭ ﺍﻟﻐـﻮﺙ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻨﺼﺮ‪ ،‬ﻓﻬﺬﺍ ﺷﺮﻙ ﺃﻛﱪ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻓﻴﺠﺐ ﺍﳊﺬﺭ ﻣﻦ ﻫـﺬﻩ‬
‫ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﻻ ﻓﺮﻕ ﺑﲔ ﻛﻮﻥ ﺍﳌﺪﻋﻮ ﻧﺒﻴًـﺎ‪ ،‬ﺃﻭ ﺻـﺎﳊﹰﺎ‪ ،‬ﺃﻭ‬
‫ﻏﲑﳘﺎ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ‬
‫ﺩﻋﺎﺋﻪ‪ ،‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ‪ ،‬ﺃﻭ ﻋﻨﺪ ﻗﱪ ﺍﳊﺴﲔ‪ ،‬ﺃﻭ ﺍﻟﺒﺪﻭﻱ‪ ،‬ﺃﻭ ﺍﻟﺸـﻴﺦ‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ‪ ،‬ﺃﻭ ﻏﲑﻫﻢ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٢٨‬‬

‫ﺍﻟﺘﻮﺳﻞ‬
‫ﺱ‪ :٥‬ﻣﺎ ﺣﻜﻢ ﺍﻟﻨﺬﺭ‪ ،‬ﻭﺍﻟﺘﱪﻙ ﺑﺎﻟﻘﺒﻮﺭ‪ ،‬ﻭﺍﻷﺿﺮﺣﺔ‪ ،‬ﻭﺍﻟﺘﻮﺳﻞ‬
‫ﻭﺍﻻﺳﺘﺸﻔﺎﻉ ﻬﺑﺎ‪ ،‬ﻭﻃﻠﺐ ﺍﻟﻌﻮﻥ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻫﻞ ﺍﻟﺘﻮﺳـﻞ ﻣـﻦ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ؟‬
‫ﺟـ‪ :٥‬ﻫﺬﻩ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻷﻥ ﺍﻟﻨﺬﺭ ﻋﺒـﺎﺩﺓ ﻻ‬
‫ﲡﻮﺯ ﺇﻻ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﻛﻞ ﻣﻦ ﺻﺮﻑ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐـﲑ‬
‫ﺍﷲ‪ ،‬ﻓﺈﻧﻪ ﻣﺸﺮﻙ ﻛﺎﻓﺮ‪ ،‬ﻗﺪ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﺄﻭﺍﻩ ﺍﻟﻨﺎﺭ‪ ،‬ﻗﺎﻝ ﺍﷲ‬
‫ﺠﻨﱠ ﹶﺔ َﻭ َﻣ ﹾﺄﻭَﺍ ُﻩ ﺍﻟﻨﱠﺎ ُﺭ َﻭﻣَﺎ‬ ‫ﺗﻌﺎﱃ‪ :‬ﹺﺇﻧﱠﻪُ َﻣ ْﻦ ُﻳ ْ‬
‫ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻘ ْﺪ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ َﻋ ﹶﻠ ْﻴ ِﻪ ﺍﹾﻟ َ‬
‫ﲔ ِﻣ ْﻦ ﹶﺃْﻧﺼَﺎ ﹴﺭ‪] ‬ﺍﳌﺎﺋﺪﺓ‪.[٧٢ :‬‬ ‫ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ‬
‫ﻭﺃﻣﺎ ﺍﻟﺘﱪﻙ ﻬﺑﺎ‪ :‬ﻓﺈﻥ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﺃﻬﻧﺎ ﺗﻨﻔﻊ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﻓﻬﺬﺍ ﺷﺮﻙ ﰲ ﺍﻟﺮﺑﻮﺑﻴﺔ ﳐﺮﺝ ﻋﻦ ﺍﳌﻠﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﺃﻬﻧﺎ ﺳـﺒﺐ‪،‬‬
‫ﻭﻟﻴﺴﺖ ﺗﻨﻔﻊ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻓﻬﻮ ﺿﺎﻝ ﻏﲑ ﻣُﺼﻴﺐ‪ ،‬ﻭﻣﺎ ﺍﻋﺘﻘﺪﻩ ﻓﺈﻧﻪ‬
‫ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ‪.‬‬
‫ﻓﻌﻠﻰ ﻣﻦ ﺍﺑﺘﻠﻲ ﲟﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺃﻥ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،‬‬
‫ﻭﺃﻥ ﻳﻘﻠﻊ ﻋﻦ ﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﻔﺎﺟﺌﻪ ﺍﳌﻮﺕ‪ ،‬ﻓﻴﻨﺘﻘﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺃﺳـﻮﺃ‬
‫ﺣﺎﻝ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﻀﺮ ﻭﺍﻟﻨﻔﻊ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺃﻧﻪ ﻫﻮ‬
‫ﺸﻒُ‬
‫ﻀ ﹶﻄﺮﱠ ﹺﺇﺫﹶﺍ َﺩﻋَﺎ ُﻩ َﻭَﻳ ﹾﻜ ِ‬ ‫ﻣﻠﺠﺄ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ‪ :‬ﹶﺃﻣﱠ ْﻦ ُﻳﺠﹺﻴ ُ‬
‫ﺐ ﺍﹾﻟ ُﻤ ْ‬
‫ﻥ‪] ‬ﺍﻟﻨﻤـﻞ‪:‬‬
‫ﺽ ﹶﺃِﺋﹶﻠﻪٌ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹶﻗﻠِﻴﻠﹰﺎ ﻣَﺎ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶ‬
‫ﺠ َﻌﻠﹸﻜﹸ ْﻢ ُﺧﹶﻠﻔﹶﺎ َﺀ ﺍﹾﻟﹶﺄ ْﺭ ﹺ‬
‫ﺍﻟﺴﱡﻮ َﺀ َﻭَﻳ ْ‬
‫‪ .[٦٢‬ﻭﺑﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﻳﺘﻌﺐ ﻧﻔﺴﻪ ﰲ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﻗﱪ ﻓﻼﻥ ﻭﻓﻼﻥ‪ ،‬ﳑـﻦ‬
‫ﻳﻌﺘﻘﺪﻭﻬﻧﻢ ﺃﻭﻟﻴﺎﺀ‪ ،‬ﻟﻴﻠﺘﻔﺖ ﺇﱃ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ﻭﻟﻴﺴﺄﻟﻪ ﺟﻠﺐ ﺍﻟﻨﻔﻊ ﻭﺩﻓـﻊ‬
‫ﺍﻟﻀﺮ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﳝﻠﻚ ﻫﺬﺍ‪.‬‬
 ‫‪٢٩‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻮﺳﻞ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻷﻥ ﺍﳌﺘﻮﺳﻞ ﻳﻌﺘﻘﺪ ﳍﺬﻩ‬

‫ﺍﻟﻮﺳﻴﻠﺔ ﺗﺄﺛﲑًﺍ ﰲ ﺣﺼﻮﻝ ﻣﻄﻠﻮﺑﻪ‪ ،‬ﻭﺩﻓﻊ ﻣﻜﺮﻭﻫﻪ‪ ،‬ﻓﻬﻮ ﰲ ﺍﳊﻘﻴﻘـﺔ‬
‫ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺘﻮﺳﻞ ﺑﺸﻲﺀ ﺇﻻ ﻭﻫﻮ ﻳﻌﺘﻘﺪ ﺃﻥ‬
‫ﻟﻪ ﺗﺄﺛﲑًﺍ ﻓﻴﻤﺎ ﻳُﺮﻳﺪ‪.‬‬
‫ﻭﺍﻟﺘﻮﺳﻞ ﺑﺎﻟﺼﺎﳊﲔ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻮﺳﻞ ﺑﺪﻋﺎﺋﻬﻢ ﻓﻬﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻓﻘـﺪ ﻛـﺎﻥ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ‪ ‬ﻳﺘﻮﺳﻠﻮﻥ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ،‬ﺑﺪﻋﺎﺋـﻪ‪ ،‬ﻳـﺪﻋﻮ ﺍﷲ ﳍـﻢ‬
‫ﻓﻴﻨﺘﻔﻌﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﺳﺘﺴﻘﻰ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﺑﻌـﻢ ﺍﻟـﻨﱯ ‪‬‬
‫)ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ( ﺑﺪﻋﺎﺋﻪ‪.‬‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻬﻮ ﺍﻟﺘﻮﺳﻞ ﺑﺬﻭﺍﻬﺗﻢ‪ ،‬ﻓﻬﺬﺍ ﻟﻴﺲ ﺑﺸﺮﻋﻲ‪ ،‬ﺑـﻞ‬
‫ﻫﻮ ﻣﻦ ﺍﻟﺒﺪﻉ ﻣﻦ ﻭﺟﻪ‪ ،‬ﻭﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‪ ،‬ﻓﻬﻮ ﻣـﻦ‬
‫ﺍﻟﺒﺪﻉ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻣﻌﺮﻭﻓﹰﺎ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ‪ ‬ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻫـﻮ ﻣـﻦ‬
‫ﺍﻟﺸﺮﻙ ﻷﻥ ﻛﻞ ﻣﻦ ﺍﻋﺘﻘﺪ ﰲ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺃﻧﻪ ﺳﺒﺐ‪ ،‬ﻭﱂ ﻳﻜـﻦ‬
‫ﺳﺒﺒًﺎ ﺷﺮﻋًﻴﺎ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﺃﺗﻰ ﻧﻮﻋًﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻻ ﳚﻮﺯ‬
‫ﺍﻟﺘﻮﺳﻞ ﺑﺬﺍﺕ ﺍﻟﻨﱯ ‪ ،‬ﻣﺜﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﺳﺄﻟﻚ ﺑﻨﺒﻴﻚ ﳏﻤﺪ ‪ ،‬ﺇﻻ‬
‫ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃﻧﻪ ﻳﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻮﻝ ‪ ‬ﻭﳏﺒﺘﻪ‪ ،‬ﻓﺈﻥ‬
‫ﺫﻟﻚ ﻣﻦ ﺩﻳﻦ ﺍﷲ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺃﻣﺎ ﺫﺍﺕ ﺍﻟﻨﱯ ‪ ‬ﻓﻠﻴﺴﺖ ﻭﺳﻴﻠﺔ‬
‫ﻳﻨﺘﻔﻊ ﻬﺑﺎ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ ﻻ ﳚﻮﺯ ﺍﻟﺘﻮﺳﻞ ﲜـﺎﻩ‬
‫ﺍﻟﻨﱯ ‪ ،‬ﻷﻥ ﺟﺎﻩ ﺍﻟﻨﱯ ‪ ‬ﺇﳕﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻨﱯ ‪ ‬ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻨﺘﻔـﻊ‬
‫ﺑﻪ ﻏﲑﻩ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻮﺳﻞ ﲜﺎﻩ ﺍﻟﻨﱯ ‪ ‬ﺑﺎﻋﺘﻘﺎﺩ ﺃﻥ ﻟﻠﻨﱯ ‪‬‬
‫ﰲ ﻧﺒﱠﻴﻚ ﳏﻤـﺪًﺍ‬
‫ﺟﺎﻫًﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﻠﻴﻘﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺸ ﱢﻔﻊ ﱠ‬
‫‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻳﺪﻋﻮ ﻬﺑﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٣٠‬‬

‫ﺣﻜﻢ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻐﲑ ﺍﷲ‬

‫ﺱ‪ :٦‬ﺭﺟﻞ ﻳﺴﺘﻐﻴﺚ ﺑﻐﲑ ﺍﷲ‪ ،‬ﻭﻳـﺰﻋﻢ ﺃﻧـﻪ ﻭﱄ ﺍﷲ‪ ،‬ﻓﻤـﺎ‬
‫ﻋﻼﻣﺎﺕ ﺍﻟﻮﻻﻳﺔ؟‬
‫ﺟـ‪ :٦‬ﻋﻼﻣﺎﺕ ﺍﻟﻮﻻﻳﺔ ﺑﻴﻨﻬﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻗﻮﻟﻪ‪ :‬ﹶﺃﻟﹶـﺎ ﹺﺇﻥﱠ‬
‫ﺤ َﺰﻧُﻮ ﹶﻥ‪] ‬ﻳـﻮﻧﺲ‪ .[٦٢ :‬ﻓﻬـﺬﻩ‬
‫ﹶﺃ ْﻭِﻟﻴَﺎ َﺀ ﺍﻟﻠﱠ ِﻪ ﻟﹶﺎ َﺧ ْﻮﻑٌ َﻋ ﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭﻟﹶﺎ ُﻫ ْﻢ َﻳ ْ‬
‫ﻋﻼﻣﺎﺕ ﺍﻟﻮﻻﻳﺔ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﺗﻘﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ »ﻓﻤـﻦ ﻛـﺎﻥ‬
‫ﻣﺆﻣﻨًﺎ ﺗﻘﻴًﺎ‪ ،‬ﻛﺎﻥ ﷲ ﻭﻟﻴًﺎ« ﺃﻣﺎ ﻣﻦ ﺃﺷﺮﻙ ﺑﻪ ﻓﻠﻴﺲ ﺑﻮﱃ ﷲ‪ ،‬ﺑﻞ ﻫـﻮ‬
‫ﻋﺪﻭ ﷲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪َ  :‬ﻣ ْﻦ ﻛﹶﺎ ﹶﻥ َﻋ ُﺪﻭ‪‬ﺍ ِﻟﻠﱠ ِﻪ َﻭ َﻣﻠﹶﺎِﺋ ﹶﻜﺘِـ ِﻪ َﻭ ُﺭﺳُـ ِﻠ ِﻪ‬
‫َﻭ ﹺﺟ ْﺒﺮﹺﻳ ﹶﻞ َﻭﻣِﻴﻜﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﻋ ُﺪﻭﱞ ِﻟ ﹾﻠﻜﹶﺎ ِﻓﺮﹺﻳ َﻦ‪] ‬ﺍﻟﺒﻘﺮﺓ‪ .[٩٨ :‬ﻓﺄﻱ ﺇﻧﺴﺎﻥ‬
‫ﻳﺪﻋﻮ ﻏﲑ ﺍﷲ‪ ،‬ﺃﻭ ﻳﺴﺘﻐﻴﺚ ﺑﻐﲑ ﺍﷲ ﲟﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴـﻪ ﺇﻻ ﺍﷲ ﻋـﺰ‬
‫ﻭﺟﻞ‪ ،‬ﻓﺈﻧﻪ ﻣﺸﺮﻙ ﻛﺎﻓﺮ‪ ،‬ﻭﻟﻴﺲ ﺑﻮﱄ ﷲ‪ ،‬ﻟﻮ ﺍﺩﻋﻰ ﺫﻟﻚ‪ ،‬ﺑﻞ ﺩﻋﻮﺍﻩ‬
‫ﺃﻧﻪ ﻭﱄ ﻣﻊ ﻋﺪﻡ ﺗﻮﺣﻴﺪﻩ ﻭﺇﳝﺎﻧﻪ ﻭﺗﻘﻮﺍﻩ ﺩﻋﻮﻯ ﻛﺎﺫﺑﺔ ﺗﻨﺎﰲ ﺍﻟﻮﻻﻳﺔ‪.‬‬
‫ﻭﻧﺼﻴﺤﱵ ﻹﺧﻮﺍﱐ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺃﻥ ﻻ ﻳﻐﺘﺮﻭﺍ ﻬﺑﺆﻻﺀ‪،‬‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺟﻌﻬﻢ ﰲ ﺫﻟﻚ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺇﱃ ﻣﺎ ﺻﺢ ﻣﻦ ﺳـﻨﺔ‬
‫ﺍﻟﻨﱯ ‪ ‬ﺣﱴ ﻳﻜﻮﻥ ﺭﺟﺎﺅﻫﻢ‪ ،‬ﻭﺗﻮﻛﻠﻬﻢ‪ ،‬ﻭﺍﻋﺘﻤـﺎﺩﻫﻢ ﻋﻠـﻰ ﺍﷲ‬
‫ﻭﺣﺪﻩ‪ ،‬ﻭﺣﱴ ﻳﺆﻣﱢﻨﻮﺍ ﺑﺬﻟﻚ ﻷﻧﻔﺴﻬﻢ ﺍﺳﺘﻘﺮﺍﺭًﺍ ﻭﻃﻤﺄﻧﻴﻨـﺔ‪ ،‬ﻭﺣـﱴ‬
‫ﳛﻔﻈﻮﺍ ﺑﺬﻟﻚ ﺃﻣﻮﺍﳍﻢ ﺃﻥ ﻳﺒﺘﺰﻫﺎ ﻫﺆﻻﺀ ﺍﳌﺨﺮﻓﻮﻥ‪ ،‬ﻛﻤﺎ ﺃﻥ ﰲ ﻟـﺰﻭﻡ‬
‫ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﰲ ﺫﻟﻚ ﺇﺑﻌﺎﺩ ﳍﺆﻻﺀ‬
‫ﻋﻦ ﺍﻻﻏﺘﺮﺍﺭ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﺣﻴﺎﻧًﺎ ﺃﺳـﻴﺎﺩًﺍ‬
‫ﻭﺃﺣﻴﺎﻧًﺎ ﺃﻭﻟﻴﺎﺀ‪ ،‬ﻭﻟﻮ ﻓﻜﺮﺕ‪ ،‬ﺃﻭ ﺗﺄﻣﻠﺖ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﻟﻮﺟﺪﺕ ﻓـﻴﻬﻢ‬
‫ﺑﻌﺪًﺍ ﻋﻦ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺴﻴﺎﺩﺓ‪ ،‬ﻭﻟﻜﻨﻚ ﲡﺪ ﺍﻟﻮﱄ ﺣﻘﻴﻘﺔ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﺃﻥ‬
 ‫‪٣١‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﻳﺪﻋﻮ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺃﻥ ﳛﻴﻄﻬﺎ ﻬﺑﺎﻟﺔ ﻣﻦ ﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻭﺍﻟﺘﺒﺠﻴﻞ‪ ،‬ﻭﻣﺎ ﺃﺷـﺒﻪ‬

‫ﺫﻟﻚ‪ ،‬ﲡﺪﻩ ﻣﺆﻣﻨًﺎ‪ ،‬ﺗﻘﻴًﺎ‪ ،‬ﺧﻔﻴًﺎ ﻻ ﻳﻈﻬﺮ ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﳛﺐ ﺍﻹﺷـﻬﺎﺭ‪،‬‬
‫ﻭﻻ ﳛﺐ ﺃﻥ ﻳﺘﺠﻪ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺘﻌﻠﻘﻮﺍ ﺑﻪ ﺧﻮﻓﹰـﺎ ﺃﻭ ﺭﺟـﺎ ًﺀ‪.‬‬
‫ﻓﻤﺠﺮﺩ ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﻨـﺎﺱ ﺃﻥ ﻳﻌﻈﻤـﻮﻩ‪ ،‬ﻭﳛﺘﺮﻣـﻮﻩ‪،‬‬
‫ﻭﻳﺒﺠﻠﻮﻩ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺮﺟ ًﻌﺎ ﳍﻢ‪ ،‬ﻭﻣﺘﻌﻠﻘﹰﺎ ﳍﻢ‪ ،‬ﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﻳﻨـﺎﰲ‬
‫ﺍﻟﺘﻘﻮﻯ ﻭﻳﻨﺎﰲ ﺍﻟﻮﻻﻳﺔ؛ ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟـﻨﱯ ‪ ‬ﻓـﻴﻤﻦ‬
‫ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻴﻤﺎﺭﻱ ﺑﻪ ﺍﻟﺴﻔﻬﺎﺀ‪ ،‬ﺃﻭ ﳚﺎﺭﻱ ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺃﻭ ﻟﻴﺼـﺮﻑ‬
‫ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻓﻌﻠﻴﻪ ﻛﺬﺍ ﻭﻛﺬﺍ ﻣﻦ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻓﺎﻟﺸﺎﻫﺪ ﰲ ﻗﻮﻟﻪ‪» :‬ﺃﻭ‬
‫ﻟﻴﺼﺮﻑ ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ« ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻟﻮﻻﻳﺔ ﻭﳛﺎﻭﻟﻮﻥ‬
‫ﺃﻥ ﻳﺼﺮﻓﻮﺍ ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻢ ﻫﻢ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻮﻻﻳﺔ‪.‬‬
‫ﻓﻨﺼﻴﺤﱵ ﻹﺧﻮﺍﱐ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻻ ﻳﻐﺘﺮﻭﺍ ﻬﺑﺆﻻﺀ‪ ،‬ﻭﺃﻣﺜﺎﳍﻢ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ ‬ﻭﺃﻥ ﻳﻌﻠﻘﻮﺍ ﺁﻣﺎﳍﻢ ﻭﺭﺟﺎﺀﻫﻢ‬
‫ﺑﺎﷲ ﻭﺣﺪﻩ‪.‬‬

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 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٣٢‬‬

‫ﺣﻜﻢ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ‬

‫ﺱ‪ :٧‬ﻣﺎ ﺣﻜﻢ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ؟‬
‫ﺟـ‪ :٧‬ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ ﺑﺎﳌﻮﺩﺓ‪ ،‬ﻭﺍﳌﻨﺎﺻﺮﺓ‪ ،‬ﻭﺍﲣـﺎﺫﻫﻢ ﺑﻄﺎﻧـﺔ‪،‬‬
‫ﺣﺮﺍﻡ ﻣﻨﻬﻲ ﻋﻨﻬﺎ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻟﹶﺎ َﺗ ﹺ‬
‫ﺠﺪُ ﹶﻗ ْﻮﻣًﺎ‬
‫ﻦ ﺣَﺎﺩﱠ ﺍﻟﻠﱠ َﻪ َﻭ َﺭﺳُﻮﹶﻟﻪُ‪] ‬ﺍﺠﻤﻟﺎﺩﻟـﺔ‪:‬‬
‫ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠ ِﻪ ﻭَﺍﹾﻟَﻴ ْﻮ ﹺﻡ ﺍﹾﻟ َﺂ ِﺧ ﹺﺮ ﻳُﻮَﺍﺩﱡﻭ ﹶﻥ َﻣ ْ‬
‫ﺨﺬﹸﻭﺍ ﺍﻟﱠـﺬِﻳ َﻦ ﺍﺗﱠﺨَـﺬﹸﻭﺍ‬ ‫‪ .[٢٢‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ َﺁ َﻣﻨُﻮﺍ ﻟﹶﺎ َﺗﺘﱠ ِ‬
‫ﺏ ِﻣ ْﻦ ﹶﻗ ْﺒ ِﻠ ﹸﻜ ْﻢ ﻭَﺍﹾﻟ ﹸﻜﻔﱠﺎ َﺭ ﹶﺃ ْﻭِﻟﻴَﺎ َﺀ‬‫ﺩِﻳَﻨ ﹸﻜ ْﻢ ُﻫ ُﺰﻭًﺍ َﻭﹶﻟ ِﻌﺒًﺎ ِﻣ َﻦ ﺍﻟﱠﺬِﻳ َﻦ ﺃﹸﻭﺗُﻮﺍ ﺍﹾﻟ ِﻜﺘَﺎ َ‬
‫ﲔ‪] ‬ﺍﳌﺎﺋﺪﺓ‪ [٥٧ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻳَـﺎ ﹶﺃﻳﱡﻬَـﺎ‬ ‫ﻭَﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﹺﺇ ﹾﻥ ﹸﻛ ْﻨُﺘ ْﻢ ﻣُ ْﺆ ِﻣﹺﻨ َ‬
‫ﺾ‬‫ﺨﺬﹸﻭﺍ ﺍﹾﻟَﻴﻬُﻮ َﺩ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ ﹶﺃ ْﻭِﻟﻴَﺎ َﺀ َﺑ ْﻌﻀُﻬُ ْﻢ ﹶﺃ ْﻭِﻟﻴَﺎ ُﺀ َﺑﻌْـ ﹴ‬ ‫ﺍﻟﱠﺬِﻳ َﻦ َﺁ َﻣﻨُﻮﺍ ﻟﹶﺎ َﺗﺘﱠ ِ‬
‫ﲔ‪‬‬ ‫َﻭ َﻣ ْﻦ َﻳَﺘ َﻮﻟﱠﻬُ ْﻢ ِﻣ ْﻨ ﹸﻜ ْﻢ ﹶﻓﹺﺈﻧﱠﻪُ ِﻣ ْﻨ ُﻬ ْﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳﻬْـﺪِﻱ ﺍﹾﻟﻘﹶـ ْﻮ َﻡ ﺍﻟﻈﱠـﺎِﻟ ِﻤ َ‬
‫ﺨﺬﹸﻭﺍ ﹺﺑﻄﹶﺎَﻧ ﹰﺔ ﻣِـ ْﻦ‬ ‫]ﺍﳌﺎﺋﺪﺓ‪ [٥١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ َﺁ َﻣﻨُﻮﺍ ﻟﹶﺎ َﺗﺘﱠ ِ‬
‫ﺩُﻭﹺﻧ ﹸﻜ ْﻢ ﻟﹶﺎ َﻳ ﹾﺄﻟﹸﻮَﻧ ﹸﻜ ْﻢ َﺧﺒَﺎﻟﹰﺎ‪] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١١٨ :‬‬
‫ﻭﺃﺧﱪ ﺃﻧﻪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌـﺾ ﻭﺍﻟـﺬﻳﻦ‬
‫ﻛﻔﺮﻭﺍ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ‪ ،‬ﻭﻳﺘﻤﻴﺰ ﻫﺆﻻﺀ ﻋﻦ ﻫﺆﻻﺀ؛ ﻓﺈﻬﻧﺎ ﺗﻜـﻮﻥ‬
‫ﻓﺘﻨﺔ ﰲ ﺍﻷﺭﺽ ﻭﻓﺴﺎﺩ ﻛﺒﲑ‪.‬‬
‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﺑﺪًﺍ ﺃﻥ ﻳﺜﻖ ﺍﳌﺆﻣﻦ ﺑﻐﲑ ﺍﳌﺆﻣﻦ ﻣﻬﻤﺎ ﺃﻇﻬﺮ ﺍﳌـﻮﺩﺓ‪،‬‬
‫ﻭﺃﺑﺪﻯ ﻣﻦ ﺍﻟﻨﺼﺢ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻋﻨﻬﻢ‪َ  :‬ﻭﺩﱡﻭﺍ ﹶﻟ ْﻮ َﺗ ﹾﻜﻔﹸـﺮُﻭ ﹶﻥ‬
‫ﹶﻛﻤَﺎ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹶﻓَﺘﻜﹸﻮﻧُﻮ ﹶﻥ َﺳﻮَﺍ ًﺀ‪] ‬ﺍﻟﻨﺴـﺎﺀ‪ [٨٩ :‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻟﻨﺒﻴـﻪ‪:‬‬
‫ﺣﺘﱠﻰ َﺗﺘﱠﹺﺒ َﻊ ِﻣﻠﱠَﺘﻬُ ْﻢ‪] ‬ﺍﻟﺒﻘـﺮﺓ‪:‬‬
‫ﻚ ﺍﹾﻟَﻴﻬُﻮ ُﺩ َﻭﻟﹶﺎ ﺍﻟﻨﱠﺼَﺎﺭَﻯ َ‬
‫‪َ ‬ﻭﹶﻟ ْﻦ َﺗ ْﺮﺿَﻰ َﻋ ْﻨ َ‬
‫‪.[١٢٠‬‬
 ‫‪٣٣‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬

‫ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﰲ ﺗﻨﻔﻴﺬ ﺷﺮﻋﻪ‪ ،‬ﻭﺃﻻ‬

‫ﺗﺄﺧﺬﻩ ﻟﻮﻣﺔ ﻻﺋﻢ‪ ،‬ﻭﺃﻻ ﳜﺎﻑ ﻣﻦ ﺃﻋﺪﺍﺋﻪ ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﹺﺇﻧﱠﻤَـﺎ‬
‫ﺨﻮﱢﻑُ ﹶﺃ ْﻭِﻟﻴَﺎ َﺀﻩُ ﹶﻓﻠﹶﺎ َﺗﺨَـﺎﻓﹸﻮ ُﻫ ْﻢ َﻭﺧَـﺎﻓﹸﻮ ِﻥ ﹺﺇ ﹾﻥ ﹸﻛﻨْـُﺘ ْﻢ‬ ‫ﹶﺫِﻟﻜﹸﻢُ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﻳُ َ‬
‫ﲔ‪] ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٧٥ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪  :‬ﹶﻓَﺘﺮَﻯ ﺍﻟﱠﺬِﻳ َﻦ ﻓِﻲ ﻗﹸﻠﹸـﻮﹺﺑ ﹺﻬ ْﻢ‬ ‫ﻣُ ْﺆ ِﻣﹺﻨ َ‬
‫ﺨﺸَﻰ ﹶﺃ ﹾﻥ ُﺗﺼِﻴَﺒﻨَﺎ ﺩَﺍِﺋ َﺮﺓﹲ ﹶﻓ َﻌﺴَﻰ ﺍﻟﻠﱠ ُﻪ ﹶﺃ ﹾﻥ‬ ‫َﻣ َﺮﺽٌ ﻳُﺴَﺎ ﹺﺭﻋُﻮ ﹶﻥ ﻓِﻴ ﹺﻬ ْﻢ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ َﻧ ْ‬
‫ﺼﹺﺒﺤُﻮﺍ َﻋﻠﹶﻰ ﻣَﺎ ﹶﺃ َﺳﺮﱡﻭﺍ ﻓِـﻲ ﹶﺃْﻧ ﹸﻔﺴِـ ﹺﻬ ْﻢ‬ ‫ﺢ ﹶﺃ ْﻭ ﹶﺃ ْﻣ ﹴﺮ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ِﻩ ﹶﻓﻴُ ْ‬
‫َﻳ ﹾﺄِﺗ َﻲ ﺑﹺﺎﹾﻟ ﹶﻔ ْﺘ ﹺ‬
‫ﲔ‪] ‬ﺍﳌﺎﺋـﺪﺓ‪ [٥٢ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ :‬ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ َﺁ َﻣﻨُـﻮﺍ ﹺﺇﻧﱠﻤَـﺎ‬ ‫ﻧَﺎ ِﺩ ِﻣ َ‬
‫ﺤﺮَﺍ َﻡ َﺑ ْﻌ َﺪ ﻋَﺎ ِﻣ ﹺﻬ ْﻢ ﻫَـﺬﹶﺍ َﻭﹺﺇ ﹾﻥ‬
‫ﺠ َﺪ ﺍﹾﻟ َ‬
‫ﺴﹺ‬ ‫ﺠﺲٌ ﹶﻓﻠﹶﺎ َﻳ ﹾﻘ َﺮﺑُﻮﺍ ﺍﹾﻟ َﻤ ْ‬ ‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ َﻧ َ‬ ‫ﺍﹾﻟ ُﻤ ْ‬
‫ﻀ ِﻠ ِﻪ ﹺﺇ ﹾﻥ ﺷَـﺎ َﺀ ﹺﺇﻥﱠ ﺍﻟﻠﱠـ َﻪ َﻋﻠِـﻴﻢٌ‬ ‫ﻑ ُﻳ ْﻐﻨﹺﻴ ﹸﻜ ُﻢ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻦ ﹶﻓ ْ‬
‫ﺴ ْﻮ َ‬ ‫ِﺧ ﹾﻔُﺘ ْﻢ َﻋ ْﻴ ﹶﻠ ﹰﺔ ﹶﻓ َ‬
‫َﺣﻜِﻴﻢٌ‪] ‬ﺍﻟﺘﻮﺑﺔ‪ [٢٨ :‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ‪.‬‬

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 ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬ ‫‪٣٤‬‬

‫ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﳌﻠﺘﺰﻣﲔ ﺑﺄﻭﺍﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬

‫ﺱ‪ :٨‬ﻣﺎ ُﺣ ﹾﻜ ُﻢ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﳌﻠﺘﺰﻣﲔ ﺑﺄﻭَﺍﻣِﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ؟‬
‫ﺟـ‪ :٨‬ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﳌﻠﺘﺰﻣﲔ ﺑﺄﻭﺍﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻟﻜﻮﻬﻧﻢ ﺍﻟﺘﺰﻣﻮﺍ‬
‫ﺑﺬﻟﻚ ﻣُﺤﺮﱠﻡ ﻭﺧﻄﲑ ﺟﺪًﺍ ﻋﻠﻰ ﺍﳌﺮﺀ‪ ،‬ﻷﻧﱠﻪ ﳜﺸﻰ ﺃﻥ ﺗﻜﻮﻥ ﻛﺮﺍﻫﺘـﻪ‬
‫ﳍﻢ ﻟﻜﺮﺍﻫﺔ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ‬
‫ﺍﺳﺘﻬﺰﺍﺅﻩ ﻬﺑﻢ ﺍﺳﺘﻬﺰﺍ ًﺀ ﺑﻄﺮﻳﻘﻬﻢ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺸﺒﻬﻮﻥ ﻣﻦ ﻗـﺎﻝ‬
‫ﺍﷲ ﻋﻨﻬﻢ‪َ  :‬ﻭﹶﻟِﺌ ْﻦ َﺳﹶﺄﹾﻟَﺘﻬُ ْﻢ ﹶﻟَﻴﻘﹸﻮﹸﻟﻦﱠ ﹺﺇﻧﱠﻤَﺎ ﹸﻛﻨﱠﺎ َﻧﺨُﻮ ُ‬
‫ﺽ َﻭَﻧ ﹾﻠ َﻌﺐُ ﹸﻗ ﹾﻞ ﹶﺃﺑﹺﺎﻟﻠﱠـ ِﻪ‬
‫ﺴَﺘ ْﻬ ﹺﺰﺋﹸﻮ ﹶﻥ * ﻟﹶﺎ َﺗ ْﻌَﺘ ِﺬﺭُﻭﺍ ﹶﻗ ْﺪ ﹶﻛ ﹶﻔ ْﺮُﺗ ْﻢ َﺑ ْﻌ َﺪ ﹺﺇﳝَﺎﹺﻧ ﹸﻜ ْﻢ‪‬‬
‫َﻭ َﺁﻳَﺎِﺗ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﹸﻛ ْﻨُﺘ ْﻢ َﺗ ْ‬
‫]ﺍﻟﺘﻮﺑﺔ‪ .[٦٦ ،٦٥ :‬ﻓﺈﻬﻧﺎ ﻧﺰﻟﺖ ﰲ ﻗﻮﻡ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺭﺃﻳﻨـﺎ‬
‫ﻣﺜﻞ ﻗﹸﺮﺍﺋﻨﺎ ﻫﺆﻻﺀ – ﻳﻌﻨﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺃﺻﺤﺎﺑﻪ – ﺃﺭﻏﺐ ﺑﻄﻮﻧًﺎ‪،‬‬
‫ﻭﻻ ﺃﻛﺬﺏ ﺃﻟﺴﻨًﺎ‪ ،‬ﻭﻻ ﺃﺟﱭ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﻓﻴﻬﻢ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﻓﻠﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ ﻳﺴﺨﺮﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﳊﻖ ﻟﻜﻮﻬﻧﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻓـﺈﻥ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺟ َﺮﻣُﻮﺍ ﻛﹶﺎﻧُﻮﺍ ﻣِـ َﻦ ﺍﻟﱠـﺬِﻳ َﻦ َﺁ َﻣﻨُـﻮﺍ‬
‫ﺤﻜﹸﻮ ﹶﻥ * َﻭﹺﺇﺫﹶﺍ َﻣﺮﱡﻭﺍ ﹺﺑ ﹺﻬ ْﻢ َﻳَﺘﻐَﺎ َﻣﺰُﻭ ﹶﻥ * َﻭﹺﺇﺫﹶﺍ ﺍْﻧ ﹶﻘﹶﻠﺒُﻮﺍ ﹺﺇﻟﹶﻰ ﹶﺃ ْﻫِﻠﻬﹺـ ُﻢ ﺍْﻧ ﹶﻘﹶﻠﺒُـﻮﺍ‬ ‫ﻀَ‬ ‫َﻳ ْ‬
‫ﲔ‬
‫ﲔ * َﻭﹺﺇﺫﹶﺍ َﺭﹶﺃ ْﻭ ُﻫ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺇﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﹶﻟﻀَﺎﻟﱡﻮ ﹶﻥ * َﻭﻣَﺎ ﺃﹸ ْﺭ ِﺳﻠﹸﻮﺍ َﻋﹶﻠْﻴ ﹺﻬ ْﻢ ﺣَﺎِﻓ ِﻈ َ‬ ‫ﹶﻓ ِﻜ ﹺﻬ َ‬
‫ﻚ َﻳْﻨ ﹸﻈﺮُﻭ ﹶﻥ * ﻫَـ ﹾﻞ‬ ‫ﺤﻜﹸﻮ ﹶﻥ * َﻋﻠﹶﻰ ﺍﹾﻟﹶﺄﺭَﺍِﺋ ِ‬ ‫ﻀَ‬‫* ﻓﹶﺎﹾﻟَﻴ ْﻮ َﻡ ﺍﻟﱠﺬِﻳ َﻦ َﺁ َﻣﻨُﻮﺍ ِﻣ َﻦ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ َﻳ ْ‬
‫ﺏ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ُﺭ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ‪] ‬ﺍﳌﻄﻔﻔﲔ‪.[٣٦-٢٩ :‬‬ ‫ﺛﹸﻮﱢ َ‬

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‫‪٣٥‬‬ ‫ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ‬