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ﺇﻋﺪﺍﺩ
ﳉﻨﺔ ﻣﻦ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ
ﺗﺼﻤﻴﻢ ﻭﺇﺧﺮﺍﺝ
ﺃﻧﻮﺭ ﳏﻤﺪ ﺑﺰّﻉ
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺣﻘﻮﻕ ﺍﻟﻄﱠﺒﻊ ﳏﻔﻮﻇﺔ
ﳌﺮﻛﺰ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺘﱠﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﱠﺮﺑﻮﻳﱠﺔ
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺍﻟﻔﻬﺮﺱ
ﺹ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺪﺭﺱ
07 ﺳُﻮﺭَ ُﺓ ﺍﻟﻨﺎﺯﻋﺎﺕِ .ﺍﻟْﺠُﺰْءُ ﺍﻷَ ﱠﻭﻝُ ﻣِﻦَ ﺍﻟﺴﱡﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِ ﱠﻴ ِﺔ ﺍﳌُﻘَﺮﱠﺭﺓِ
11 ﱪ ﺍﻟﻜﺒﺎﺋ ِﺮ ـ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ
ﺃﻛ ُ ﻣِﻦْ ﺩُﺭِﻭﺱِ ﺍﻟﺴﱡ ﱠﻨ ِﺔ ﺍﻟ ﱠﻨﺒَ ِﻮ ﱠﻳﺔِ
16 ﻣِﻦْ ﺻِﻔَﺎﺕِ ﺍﷲِ ﺗَﻌَﺎﻟَﻰ .ﺻِ َﻔﺔُ ﺍﻟْﻌﻠﻢِ ﻼﻣِ ﱠﻴﺔِ
ﺳَﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْﻌَﻘِﻴﺪَﺓِ ﺍﻹِ ْ
20 ﺻﻼَﺓِ ﺍﻟْﻔﺮﺽِ
ﺳُﺠﻮﺩُ ﺍﻟﺴﱠﻬﻮِ ﰲ َ ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْ ِﻌﺒَﺎﺩﺍﺕِ
24 ﺻُﻮَﺭٌ َﻭﻣَﻮَﺍﻗِﻒُ ﻣِﻦْ ﺣَﻴَﺎﺓِ ﺍﻟﺮﱠﺳُﻮﻝِ Jﺍﳌﺮﰊ ﺍﳊﻜﻴﻢ ﻣِﻦْ ﺩُﺭِﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
28 ﺳﻼَﻡُ ﳛﺎﺭﺏُ ﺍﻟﺴﱡﻠﻮﻙَ ﺍﻟﺴﱠﻲ َء ـ ﺍْﳉﺰ ُء ﺍﻷﻭﻝُ
ﺍْﻹ ْ ﺧﻼَﻕِ
ﺱ ﺍﻟﺘﱠ ْﻬﺬِﻳﺐِ ﻭَﺍﻷَ ْ
ﻣِﻦْ ﺩُﺭُﻭ ِ
34 ﺳُﻮﺭَ ُﺓ ﺍﻟﻨﱠﺎﺯﻋﺎﺕِ .ﺍﻟْﺠُﺰْءُ ﺍﻟﺜﱠﺎﻧِﻲ ﻣِﻦَ ﺍﻟﺴﱡﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِ ﱠﻴ ِﺔ ﺍﳌُﻘَﺮﱠﺭﺓِ
37 ﻟﻴﺲ ﻛﻤﺜﻠِﻪِ ﺷﻲء ﻼﻣِ ﱠﻴﺔِ
ﺳَﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْﻌَﻘِﻴﺪَﺓِ ﺍﻹِ ْ
40 ﺍﻟﻘﺎﺋ ُﺪ ﺍﻟﺮﺷﻴﺪُ J ﻣِﻦْ ﺩُﺭِﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
43 ﺕ ﺍﻟﺴﻴﺌ َﺔ ـ ﺍﳉﺰءُ ﺍﻟﺜﱠﺎﻧِﻲ
ﺏ ﺍﻟﻌﺎﺩﺍ ِ
ﺍﻹﺳﻼﻡُ ﳛﺎﺭ ُ ﺧﻼَﻕِ
ﺱ ﺍﻟﺘﱠ ْﻬﺬِﻳﺐِ ﻭَﺍﻷَ ْ
ﻣِﻦْ ﺩُﺭُﻭ ِ
48 ﺳُﻮﺭَ ُﺓ ﺍﻟﻨﱠﺎﺯﻋﺎﺕِ .ﺍﻟْﺠُﺰْءُ ﺍﻟﺜﱠﺎﻟﺚ ﻣِﻦَ ﺍﻟﺴﱡﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِ ﱠﻴ ِﺔ ﺍﳌُﻘَﺮﱠﺭﺓِ
50 ﺺ ﺍﻟﺪﻳ ِﻦ ﺍﻹﺳﻼﻣﻲ ـ ﺍﻹﺳﻼ ُﻡ ﺩﻳ ُﻦ ﺍﻟﻔﻄﺮﺓِ
ﻣِﻦْ ﺧﺼﺎﺋ ِ ﻼﻣِ ﱠﻴﺔِ
ﺳَﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْﻌَﻘِﻴﺪَﺓِ ﺍﻹِ ْ
54 ﺻﻼَ ُﺓ ﺍﳌﺴﺒﻮﻕِ
َ ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْ ِﻌﺒَﺎﺩﺍﺕِ
57 ﻖ ﺑﺎﳊﻴﻮﺍﻥِ
ﺍﻟﺮﻓ ُ ﺧﻼَﻕِ
ﺱ ﺍﻟﺘﱠ ْﻬﺬِﻳﺐِ ﻭَﺍﻷَ ْ
ﻣِﻦْ ﺩُﺭُﻭ ِ
62 ﺳُﻮﺭَ ُﺓ ﺍﻟﻨﱠﺎﺯﻋﺎﺕِ .ﺍﻟْﺠُﺰْ ُء ﺍﻟﺮﺍﺑﻊ ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِ ﱠﻴﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
65 ﺍﻟﺮﺳﻮﻝَ Jﺍﻟﺰﻭﺝُ ﺍﻟﻮﰲ ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
68 ﺳُﻮﺭَ ُﺓ ﺍﻟ ﱠﻨﺒَﺄ .ﺍﻟْﺠُﺰْءُ ﺍﻷﻭﱠﻝ ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِ ﱠﻴﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
71 ﺍﻟﺮﱠﺣْ َﻤ ُﺔ ـ ﺍﳊﺪﻳﺚ ﺍﻟﺜﱠﺎﱐ ﻣِﻦْ ﺩُﺭِﻭﺱِ ﺍﻟﺴﱡ ﱠﻨ ِﺔ ﺍﻟ ﱠﻨﺒَ ِﻮ ﱠﻳﺔِ
76 ﺳﻼَﻡُ ﺩِﻳﻦُ ﻋﻘﻴﺪﺓٍ ﻭﻋﻤﻞٍ
ﺍﻹِ ْ ﻼﻣِ ﱠﻴﺔِ
ﺳَﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْﻌَﻘِﻴﺪَﺓِ ﺍﻹِ ْ
80 ﺼﻼَﺓِ
ﻗَﺼْ ُﺮ ﺍﻟ ﱠ ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْ ِﻌﺒَﺎﺩﺍﺕِ
83 ﷲ ﻋﻨﻪ ـ
ﺏ ـ ﺭﺿﻲ ﺍ ُ
ﺻﻮﺭٌ ﻭَﻣﻮﺍﻗﻒُ ﻣِﻦْ ﺣَﻴﺎﺓِ ﻋﻤ َﺮ ﺑﻦ ﺍﳋﻄﺎ ِ ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
87 ﺳُﻮﺭَ ُﺓ ﺍﻟ ﱠﻨﺒَﺄ .ﺍﻟْﺠُﺰْءُ ﺍﻟﺜﱠﺎﱐ ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِ ﱠﻴﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
90 ﺍﻹﺳﻼ ُﻡ ﺩﻳ ُﻦ ﻳﺴﺮٍ ﻭﲰﺎﺣﺔٍ ﻼﻣِ ﱠﻴﺔِ
ﺳَﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْﻌَﻘِﻴﺪَﺓِ ﺍﻹِ ْ
94 ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْ ِﻌﺒَﺎﺩﺍﺕِ
101 ﺳُﻮﺭَ ُﺓ ﺍﻟ ﱠﻨﺒَﺄ .ﺍﻟْﺠُﺰْءُ ﺍﻟﺜﱠﺎﻟﺚ ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِ ﱠﻴﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
105 ﺍﻹﺳﻼ ُﻡ ﺩﻳ َﻦ ﺍﳊﺮﻳﺔِ ﺧﻼَﻕِ
ﺱ ﺍﻟﺘﱠ ْﻬﺬِﻳﺐِ ﻭَﺍﻷَ ْ
ﻣِﻦْ ﺩُﺭُﻭ ِ
110 ﺳﻼَ ُﻡ ﺩﻳﻦ ﻋﻤ ٍﻞ ﻟﻠﺪﱡﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ
ﺍﻹِ ْ ﻼﻣِ ﱠﻴﺔِ
ﺳَﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْﻌَﻘِﻴﺪَﺓِ ﺍﻹِ ْ
114 ﺏ ﻋﻠﻰ ﺍﻹﺳﻼ ِﻡ ﻭﺍﳌﺴﻠﻤﲔ
ﻏﲑﺓُ ﻋﻤ َﺮ ﺑﻦ ﺍﳋﻄﺎ ِ ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ِ ْ ا ّ ِا َْ َ ِ ا َ ِ ِ
ﻣﻘﺪﻣﺔ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴـﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ
ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﺪﻳﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ،ﺃﻣﺎ ﺑﻌﺪ . . .
ﻓﻬﺬﺍ ﻛﺘﺎﺏ ﺍﻟﺼﻒ ﺍﻟﺘﺎﺳﻊ ﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﺳﺎﺳﻲ ،ﻧﻀﻌﻪ ﺑﲔ ﺃﻳﺪﻱ ﺃﺑﻨﺎﺋﻨﺎ ﻭﺑﻨﺎﺗﻨﺎ،
ﺟﻴﻞ ﺍﳌﺴـــﺘﻘﺒﻞ ،ﻟﻴﻜﻮﻥ ﳍﻢ ﻋﻮﻧًﺎ ﻋﻠﻰ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﻭﱃ ﻣﻦ ﺃﺳﺎﺳﻴﺎﺕ ﺩﻳﻨﻨﺎ
ﺍﳊﻨﻴﻒ ،ﲝﻴﺚ ﻳﻜﻮﻥ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﺃﻳﺪﻱ ﺃﻭﻟﻴﺎء ﺃﻣﻮﺭﻫﻢ ﻛﺘﺎﺏٌ ﻳُﺮﺟَﻊُ ﺇﻟﻴﻪ ،ﻭﻳُﺴﺘَﻨَﺪ
ﻋﻠﻴﻪ ﰲ ﺍﻟﻔﻬﻢ ﻭﺍﳊﻔﻆ ﻭﺍﳌﺮﺍﺟﻌﺔ .
ﻭﻗﺪ ﺗﻮﺧﻴﻨﺎ ﻓﻴﻪ ﺍﻹﳚﺎﺯ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ،ﻭﺍﻟﻴﺴــــــﺮ ﰲ ﺍﻷﺳﻠﻮﺏ ؛ ﻟﻴﻨﺎﺳﺐ ﺍﳌﺮﺣﻠﺔ
ﺍﻟﻌﻤﺮﻳﺔ ﻷﻭﻻﺩﻧﺎ ،ﻛﻤﺎ ﺣﺮﺻﻨﺎ ﻋﻠﻰ ﺗﺬﻳﻴﻞ ﺑﻌﺾ ﺍﻟﺪﺭﻭﺱ ﲟﻌﻠﻮﻣﺎﺕ ﻋﺎﻣﺔ ،ﻭﺃﺫﻛﺎﺭ
ﻧﺒﻮﻳﺔ ﺷـﺮﻳﻔﺔ ،ﻭﻧُ َﺒﺬٍ ﻋﻦ ﺃﺷــﻬﺮ ﻛﺘﺐ ﺍﻟﺴُﻨﱠﺔ ؛ ﻟﻴﻨﺘﻔﻊ ﺎ ﻃﻼﺑﻨﺎ ،ﻭﻳﺰﺩﺍﺩﻭﺍ ﻣﻌﺮﻓﺔً
ﻭﺛﻘﺎﻓﺔً ﺑﺄﻣﻮﺭ ﺩﻳﻨﻬﻢ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻧﻨﺎ ﺃﻋﺪﺩﻧﺎ ﻗﺮﺻًﺎ ﻣﻀــــﻐﻮﻃ ﳛﻮﻱ ﺍﻟﺘﻼﻭﺓ
ﺍﻟﺼــــﺤﻴﺤﺔ ﻟﻶﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﻘﺮﺭﺓ ؛ ﻛﻲ ﻳﺘﺤﻘﻖ ﺃﻛﱪ ﻗﺪﺭ ﻣﻦ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻋﻠﻰ ﺃﻥ
ﻳﻜﻮﻥ ﺍﻟﻨﻄﻖ ﺳﻠﻴﻤًﺎ ﻭﺍﳊﻔﻆ ﻗﻮﳝًﺎ .
ﻭﻗﺪ ﺍﺷﺘﻤﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻔﺮﻭﻉ ﺍﻵﺗﻴﺔ :
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ـ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ـ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ـ ﺍﻟﻌﺒﺎﺩﺍﺕ ـ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ـ
ﺍﻟﺘﻬﺬﻳﺐ ﻭﺍﻷﺧﻼﻕ .
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِﻴﱠﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
َﻫﺬِﻩِ ﺍﻟﺴﱡــــــﻮﺭﺓُ َﺗﺘَﺤﺪﱠﺙُ ﻋﻦِ ﺍْﻟﺒَﻌْﺚِ ﺑﻌﺪَ ﺍْﳌَﻮْﺕِ ،ﻭﻣﺎ ﻳَﻌْﻘُﺒُﻪُ ﻣِﻦ ﺛَﻮَﺍﺏٍ ﻭﻋِﻘَﺎﺏٍ ،ﻭﺗُﺒَﻴﱢﻦُ
ﻣَﺼِﲑَ ﺍﻟﻄﱡﻐﺎﺓِ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻵﺧِﺮَﺓِ ،ﻭَﺗَﻀْﺮِﺏُ ِﻟﺬَﻟِﻚَ ﻣَ َﺜﻼً ﺑِﻤَﺎ ﺟَﺮَﻯ ﻟِﻔِﺮْﻋَﻮﻥَ ﻭﻗَﻮْﻣِﻪِ .
7
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣَﻌْﻨﺎﻫَﺎ ﺍﻟﻜَﻠِ َﻤﺔُ
ﱰﻝُ ﻣِﻦ ﺍﻟﺴﱠﻤﺎءِ ﻭﺗَﺼْ َﻌﺪُ ﺑِﺄﻣﺮِ ﺍﷲِ
ﺍﳌﻼﺋِ َﻜﺔُ ﺍﻟﱠﱵ ﺗَ ِ yx
{ | ﺍﳌﻼﺋِﻜﺔُ ﺍﻟﱠﱵ ﺗَﺴْﺒِﻖُ ﺑﺎﻷَﺭْﻭﺍ ِﺡ ﺇﱃ ﻣُ ْ
ﺴﺘَﻘَﺮﱢﻫﺎ ﻣِﻦ ﺍﳉَ ﱠﻨﺔِ ﺃﻭ ﺍﻟﻨﱠﺎﺭِ
8
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃَﻗْﺴَﻢ ﺳُﺒﺤﺎﻧَﻪُ ﲟَﺨْﻠﻮﻗَﺎﺗِﻪِ ﺍﻟﻌَﻈِﻴ َﻤﺔِ ﺍﳌُﻄِﻴ َﻌﺔِ َﻫﺬِﻩِ ﻋَﻠَــﻰ ﻭُﻗُﻮﻉِ ﺍﻟﺒَﻌْﺚِ ﻭﺍﳊِﺴَﺎﺏِ ﻓِــﻲ ﻳَﻮ ٍﻡ
ﺨﺔِ ﺍﻷُﻭﻟَـﻰ ﰲ ﺍﻟﺼﱡﻮﺭِ ﺍ ﱠﻟﺘِــﻲ ﻳَﻤُﻮﺕُ ﺑِﻬﺎ ﺴﺒَﺐِ ﺍﻟﻨﱠﻔْ َ
ﺗﻀْﻄَﺮِﺏُ ﻓﻴﻪ ﺍﻷَﺭﺽُ ﻭﲨﻴﻊُ ﺍﻟﻜَﻮﺍﻛِﺐُ ﺑِ َ
ﺨﺔُ ﺨﺔٌ ﺃُﺧْﺮَﻯ ﻹﺣْﻴﺎءِ ﺟَﻤﻴﻊِ ﻣَﻦ ﻣﺎﺕَ ﰲ َﻫﺬِﻩ ﺍﻟﺪﱡﻧـﻴﺎ ،ﻭﻫﻲَ ﻧَﻔ َ ُﻛﻞﱡ ﻣَﺨْﻠُﻖٌ ﺣَﻲﱟ ،ﺛُﻢﱠ ﺗَﺘﺒَﻌُﻬﺎ ﻧﻔْ َ
ﺍﻹﺣﻴَﺎءِ ﻭﺍﻟﺒَﻌْﺚِ.
ﺸ َﻬﺪُ ﺍﻟﻌَﻈﻴﻢُ ﻳَﻮﻡَ ﺍﻟﻘِﻴﺎ َﻣﺔِ ﻳَﺠْ َﻌﻞُ ﺍﻟﻨﱡﻔﻮﺱَ ﰲ ﺫُﻫﻮﻝٍ ،ﻓﻘُﻠﻮﺏُ ﺍﻟﻜﻔﱠﺎﺭِ ﻭﺍﻟﻌُﺼـﺎﺓِ ﻳَﻮﻣَ ِﺌﺬٍ ﻫﺬﺍ ﺍﳌَ ْ
ﺷﺪﱠﺓِ ﺍﳋَﻮﻑِ ،ﺃَﺑﺼــﺎﺭُﻫُﻢ ﺫَﻟﻴَﻠﺔٌ ﻣِﻦ ﻫَﻮﻝِ ﻣﺎ ﺗَﺮَﻯ ،ﻛﺎﻥَ ﻳﻘُﻮﻝُ ﻫﺆﻻءِ ﺍﳌُ َﻜﺬِﺑﻮﻥ ُﻣﻀْﻄَ ِﺮ َﺑﺔٌ ﻣِﻦ ِ
ﺑﺎﻟﺒَﻌْﺚِ ﻗَـــــــﺒﻞَ ﺃَﻥ ﻳَﻤﻮﺗُﻮﺍ :ﺃَﻧُﺮَﺩﱡ ﻟﻠﺤﻴَﺎﺓِ ﻣَﺮﱠﺓً ﺃﺧﺮَﻯ ﺑَﻌﺪ ﺍﳌَﻮﺕِ؟ ﺃَﻧُﺮَﺩﱡ ﻭَﻗﺪْ ﺻِﺮْﻧﺎ ﻋِﻈﺎﻣًﺎ
ﺑﺎﻟِﻴﺔً؟
ﺳﺘِﻬﺰﺍءً ﻭﺇِﻧﻜَﺎﺭًﺍ :ﻫّﺬﺍ ﺍﻟﺮﱡﺟﻮﻉُ ﺇِﱃ ﺍﳊَﻴﺎﺓِ ﻳَﻮﻡَ ﺍﻟﻘِﻴﺎ َﻣﺔِ ﺇﻥ ﻛﺎﻥَ ﺣﻘﱠﺎ ﻓﻨﺤْﻦُ ﻳَﻘﻮﻟُﻮﻥ ﻛَﺬﻟِﻚ ﺍ ْ
ﺴﺘَﻌﺪﱠ ﻟﻪ.ﺇﺫًﺍ ﺧَﺎﺳِﺮﻭﻥَ؛ ﻷَﻧﱠﻨﺎ ﻛﺬﱠﺑﻨﺎ ﺑِﻪ ﻭﻟَﻢ ﻧَ ْ
ﺴﺘَﺤِﻴًﻼ ﺃﻭ ﻋَﺴــــــﲑًﺍ ،ﻓَﺈﻧﱠﻤﺎ ﻫِﻲ ﺴﺘَﺒﻌِﺪﻭﺍ ﺫَﻟِﻚَ ،ﻭ َﺗﻈُﻨﱡﻮﻩ ﻣُ ْ ﻓَﺮَﺩﱠ ﺍﷲُ ﺳُﺒﺤَﺎﻧَﻪ ﻋﻠ ْﻴﻬِﻢ :ﻻ ﺗَ ْ
ﺨﺔٌ ﻭﺍﺣِﺪﺓٌ ،ﻓﺈﺫﺍ ﻫُﻢ ﺃَﺣﻴﺎءٌ ﻋَﻠﻰ َﻭﺟْﻪِ ﺍﻷَﺭﺽِ ﺑَﻌﺪَ ﺃَﻥْ ﻛﺎﻧُﻮﺍ ﰲ ﺑَﻄْﻨِﻬﺎ. ﻧَﻔ َ
9
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﺱ .1ﺍﺫْﻛُﺮ ﺑَﻌْﺾَ ﻭَﻇﺎﺋِﻒِ ﺍﳌﻼﺋِﻜﺔِ.
ﺱ . 2ﻋﻼَﻡَ ﺃَﻗﺴَﻢَ ﺍﷲُ ﺑِﻤﻼﺋِ َﻜﺘِﻪِ؟ ﻭﻣﺎﺫﺍ ﺗَﻔْﻬَﻢُ ﻣِﻦ ﻫَﺬﺍ ﺍﻟﻘَﺴَﻢِ؟
ﺱ . 3ﻣﺎ ﺍﻟﺪﱠﻟِﻴﻞُ ﻋَﻠﻰ ﺃَﻥَ ﺃَﻫﻮﺍﻝِ ﺍﻟﻘِﻴﺎ َﻣﺔِ ﺷَﺪﻳﺪَﺓٌ؟
ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻳﺮﻛﻊ ﻓﻴﻬﺎ ﺍﳌﺼﻠﻲ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻭﻳﺴﺠﺪ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻫﻲ :
ﺻﻼﺓ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ .
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠ ِﺔ ﺳُﻨَﻦُ ﺃﺑِﻲ ﺩَﺍﻭﺩَ :
ُﻣﺆَﻟﱢﻔُﻪُ َﺃﺑُﻮ ﺩَﺍﻭﺩَ ﺳُﻠَﻴْﻤﺎﻥُ ﺑِﻦُ ﺍﻷَﺷْﻌَﺚِ ﺍﻟﺴﱢﺠِﺴْﺘَﺎﻧِﻲﱡ ،ﺍﻟْﻤُﺘَﻮَﻓﱠﻰ ﺳَ َﻨﺔُ 275ﻫـ ،ﺍﻋْﺘَﻨَﻰ ﻓِﻴ ِﻪ
ﺑِﺠَﻤْﻊِ ﺃَﺣَﺎﺩِﻳﺚِ ﺍﻷَﺣْﻜَﺎﻡِ ﻭَﺃُﻣﱠﻬَﺎﺕِ ﺍﻟﺴﱡﻨَﻦِ ،ﻭَﺭَﺗﱠ َﺒﻬَﺎ ﺗَﺮْﺗِﻴﺒًﺎﺣَﺴَﻨًﺎ َﻳﺪُﻝﱡ ﻋَﻠَﻰ ﻋِﻠْﻢِ ﺍﻟْﻤُﺆَﻟﱢﻒِ
ﻋﺪﱠﺓُ ﺷُﺮُﻭﺡٍ . ﻭَﻓِﻘْﻬِﻪِ ،ﻭَﻫُﻮَ ﻣِﻦْ ﻛُﺘُﺐِ ﺍﻟﺴﱡﻨﱠﺔِ ﺍﻟْﻤُ َﻘﺪﱠ َﻣﺔِ ﻋَﻠَﻰ ﻏَﻴْﺮِﻫَﺎ .ﻭَﻟَﻪُ ِ
10
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱡﻨﱠ ِﺔ ﺍﻟﻨﱠﺒَ ِﻮﻳﱠﺔِ
َﺗﻌْﺮِﻳﻒٌ :
ﻳُ َﻮﺟﱢﻪُ ﺍﻟﺮﱠﺳُﻮﻝُ ﺍﻟﻜَﺮِﱘُ Jﺃَﺻْﺤَﺎﺑَﻪُ َﻭﻣِﻦْ ﺑَﻌْﺪِﻫِﻢ ﺃُﻣﱠﺘَﻪُ ﺇِﻟَﻰ ﻃَﻠَﺐِ ﺍﻟْﻌِﻠْﻢِ ،ﻭَﺫَﻟِﻚَ ﺑِﺎ ﱢﺗﺒَﺎ ِﻉ
ﺃَﺳَﺎﻟِﻴﺐَ ﺗَﻌْﻠِﻴﻤِﻴﱠﺔٍ َﻟﻬَﺎ ﺃﺛَﺮُﻫَﺎ ﻓِـــﻲ ﺍﳌُﺘَﻠَﻘﱢــــﻲ ،ﻣِﻦْ ﺑَﻴْ ِﻨﻬَﺎ ﻃَﺮْﺡُ ﺍﻷَﺳْﺌَِﻠﺔِ ،ﺑَﻘَﺼْﺪِ ﺗَﺸْﻮِﻳﻖِ
ﺷﺪﱢ ﺍﻧْ ِﺘﺒَﺎ ِﻫﻬِﻢْ ،ﺛُﻢﱠ ﺑَﻌْﺪَ ﺫَﻟِﻚَ ﻳُﺠِـــــــــــﻴﺒُﻬُﻢْ ﻋَﻠَﻴْﻬَﺎ ﺑِﻤَﺎ ﻳُﺤَﻘﱢﻖُ ﺍﻷَﻫْـﺪَﺍﻑَ ﺍﻟﺴﱠﺎﻣِ ِﻌﲔَ ﻭَ َ
ﺍﻟْﻤﻄْـﻠُﻮ َﺑﺔَ ،ﻭَﻫْﻲَ ﺗَﺮْﺳِﻴﺦُ َﻣﺒَﺎ ِﺩﺉِ ﺍﻟﺪﱢﻳﻦِ ﻓِـﻲ ﺍﻷَﺫْﻫَـﺎﻥِ ،ﻭَﺗَﻄْﺒِﻴﻖُ ﺃَﻭَﺍﻣِﺮِ ﺍﷲِ ﻭَﺍﺟْﺘِﻨَﺎﺏُ
ﻧَﻮَﺍﻫِﻴﻪِ ﻭَﻓِﻲ ﻣُ َﻘ ﱢﺪ َﻣ ِﺘﻬَﺎ ﺍﻟْ َﻜﺒَﺎﺋِﺮُ .
ﺤﺪِﻳﺚُ ﺍﻷَﻭﱠﻝُ
ﺍﻟْ َ
11
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻹﺟْﻤَﺎﻟِﻲ :
ﺍﻟْﻤَﻌْﻨَﻰ ﺍ ِ
.1ﺍﻟﺘﱠﻮﺣِﻴﺪُ ﺃَﺳَﺎﺱُ ﺍﻟ ِﻌﺒَﺎﺩَﺓِ :
ﺟَﺎءَ ﺍﻹِﺳْﻼَﻡُ ِﻟﺘﱠﺨْﻠِﻴﺺِ ﺍﻟﻌُﻘُﻮﻝِ ﻣِﻦ ﺑَﺮَﺍﺛِﻦِ ﺍﻟﺸﱢﺮْﻙِ ﻭَﺍﳉَﺎﻫِﻠِﻴﱠﺔِ ﺍﻟﺘِـــــﻲ ﻛَﺎﻧَﺖْ ﺗُﺴَﻴﻄِﺮُ
ﻋَﻠَـﻰ ﻋَﻘْﻞِ ﺍﻹﻧْﺴَﺎﻥِ ،ﻓَﻘَﺪ ﻛَﺎﻥَ ﻳَﺨْﻀَﻊُ ﻟِ ِﻌﺒَﺎﺩَﺓِ ﺍﻷﺻْﻨَﺎﻡِ ﻭَﺍﻷﺣْﺠَﺎﺭِ ﻭَﺍﻟﻜَﻮَﺍﻛِﺐِ َ ،ﻭﻳَﻨْﺴِﺐُ
ﺇﻟﻴﻬَﺎ ﺍﻟﺘﱠﺄﺛِﲑَ ﻭﺍﻟﺘﱠﻌْﻈِﻴﻢَ ﻣِﻦ ﺩﻭﻥِ ﺍﷲِ ﺍﻟﱠﺬﻱ ﺧَﻠَﻖَ ﺍﻹﻧْﺴـﺎﻥَ ،ﻭﻛَﺮﱠﻣَﻪُ ﻭَﺭَﻓَﻊَ َﻗﺪْﺭَﻩُ ِ ،ﻟﺬَﻟِﻚَ
ﻛَﺎﻥَ َﻫﺬَﺍ ﺍﻻﻋْﺘِﻘَﺎﺩُ ﺃَﻋْﻈَﻢَ ﺫَﻧْﺐٍ ﻻ ﻳَﻐْﻔُـــــﺮﻩُ ﺍﷲُ ﺳُﺒْﺤَﺎﻧَﻪُ َ ،ﻭﻳُﻮﺟِﺐُ ﻋُﻘُﻮ َﺑﺘَﻪُ َﻭﻳُﺤْ ِﺒﻂُ
ﺣ ِﺒﻬَﺎ .
ﻋَ َﻤﻞَ ﺻَﺎ ِ
) . 116ﺍﻟﻨﺴﺎء (
ﻓَﻠْ َﻴﺤْﺬَﺭِ ﺍﳌُﺴْﻠِﻢُ ﻛُﻞﱠ َﻣﻈَﺎﻫِﺮِ ﺍﻟﺸﱢﺮْﻙِ ﻭَﺍﻟﻮَﺛَﻨِﻴﱠﺔِ ،ﻣِــــــــﺜﻞَ ﺗَﻘْﺪِﻳﺲِ ﺍﻷﺣْﻴَﺎءِ ﻣِﻦَ ﺍﳋَﻠْ ِ
ﻖ
ﻷﺑْﻄَﺎﻝِ ﻭَﺍﻟﻘَﺎﺩَﺓِ ﻭَﺍﻟﺰﱡﻋَﻤَﺎءِ ،ﻭَﻻ ﻳَﻔْ َﺘﺘِﻦُ ِﺑﻬِﻢ ﻭَﻻ ﺑِﺴِﲑَ ِﺗﻬِﻢ ،ﻭَﻻَ ﺗَﻌْﻈِــــﻴﻢِ ﺍﻷﻣْﻮﺍﺕِ ﻛَﺎ َ
ﺳﺒَﺎﺕِ ﳍُﻢ .ﻭَﺍﻟﺼﱠﺎﻟِﺤﲔَ ،ﺑِﻄَﻠَﺐِ ﺍﳊَﺎﺟَﺎﺕِ ﻣِﻨْﻬُﻢ َ ،ﻭﺇِﻗَﺎ َﻣﺔِ ﺍﳌُﻨَﺎ َ
ﻋﺔِ ﺍﷲِ ،ﻭَﻋِﺼْﻴَﺎﻧُﻬُﻤﺎ ﻣِﻦ ﺃَﻛْﺒَﺮِ ﺍﻵﺛَﺎﻡِ : ﻋﺘُﻬُﻤﺎ ﻣِﻦ ﻃَﺎ َ .2ﺑِﺮﱡ ﺍﻟﻮَﺍ ِﻟﺪَﻳﻦِ ﻭَﻃَﺎ َ
ﳊﺪِﻳﺚُ ﺍﻟﻨﱠﺒَﻮِﻱﱡ ﺍﻟﺸﱠﺮِﻳﻒُ ﻳُ َﻨﺒِّﻪُ ﺍﻟﻌُﻘُـــــﻮﻝَ ﺇِﱃ ﻭَﺍﺟِﺐِ ﺍﻟﻮَﻓَﺎءِ ﻷَﺻْﺤَﺎﺏِ ﺍﻟﻔَﻀْﻞِ ،ﻭَﻻ ﺍ َ
ﻋﺔِ ﺍﷲِ ،ﻳُــــﺜﺎﺏُ ﻋ َﺘﻬُﻤﺎ ﻣِﻦ ﻃَﺎ َ
ﺷَﻚﱠ ﺃﻥﱠ ﺃَﻗْ َﺮ َﺑﻬُﻢ ﺇﱃ ﺍﻟ َﻌﺒْﺪِ ﺍﻟﻮَﺍ ِﻟﺪَﺍﻥِ ،ﻭَﻟﺬﻟﻚَ ﺟَ َﻌﻞَ ﻃَﺎ َ
ﻋَﻠَﻴﻬﺎَ ،ﻭﻳَﻨَﺎﻝُ ﺭِﺿَﺎ ﺍﷲِ ﺗَﻌَﺎﻟَﻰ َ ،ﻭﻳَﺴْ َﻌﺪُ ِﺑﺬَﻟِﻚَ ﰲ ﺍﻟﺪﱡﻧْﻴﺎ ﻭَﺍﻵﺧِﺮَﺓِ .
ﻋﻈِـﻴﻤﺔٌ، َﺃﻣﱠﺎ ﻋِﺼْﻴَﺎﻧُﻬُﻤﺎ ﻭَﺍﻹِﺳَﺎءَﺓُ ﺇِﻟَﻴْﻬِﻤﺎ ،ﻭَﻟَﻮ ﺑِﺄَﺗْﻔَﻪِ ﺗَﺼَﺮﱡﻑٍ ،ﻓﻬْﻮَ ﻋِﻨْﺪَ ﺍﷲِ ﺟَﺮِﻳﺮَﺓٌ َ
ﺤﺬﱠﺭَ ﻣِﻦْ ﺫﻟِﻚَ ﺍﻟﻨﱠﱯﱡ ، Jﻟِ َﻌﻈِـــﻴﻢِ ﺗَﺠْﻠِﺐُ ﻏَﻀَﺐَ ﺍﷲِ ﻭَﻋُﻘُﻮ َﺑﺘَﻪُ ﰲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻵﺧِﺮَﺓِ َ ،ﻓ َ
َﻗﺪْﺭِ ﺍﻟﻮَﺍ ِﻟ َﺪﻳْﻦِ ﰲ ﺍﻹِﺳْﻼَﻡِ .
ﺻﺤَﺎ َﺑﺘِـــﻲ ؟ ﻗَﺎﻝَ ﺍﻟﻨﱠﺒِــﻲ Jﻟِﻤَﻦْ ﺳَـﺄَﻟَﻪ :ﻳَﺎ ﺭَﺳُـﻮﻝَ ﺍﻟﻠﱠﻪِ ! ﻣَﻦْ ﺃَﺣَــﻖﱡ ﺍﻟﻨﱠﺎﺱِ ِﺑﺤُﺴْﻦِ َ
12
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻗَﺎﻝَ " :ﺃُﻣﱡﻚَ " .ﻗَﺎﻝَ :ﺛُﻢﱠ ﻣَﻦْ ؟ ﻗَﺎﻝَ " :ﺃُﻣﱡﻚَ " .ﻗَﺎﻝَ :ﺛُﻢﱠ ﻣَﻦْ ؟ ﻗَﺎﻝَ " :ﺃُﻣﱡﻚَ " .ﻗَﺎﻝَ :
ُﺛﻢﱠ ﻣَﻦْ ؟ ﻗَﺎﻝَ " :ﺛُﻢﱠ َﺃﺑُﻮﻙَ " .ﻣﺘﻔﻖ ﻋﻠﻴﻪ .
ﻓَﻔِــــــﻲ ﺑِﺮﱢ ﺍﻟﻮَﺍ ِﻟ َﺪﻳْﻦِ ﺍﻋْﺘِﺮَﺍﻑٌ ﺑِﻔَﻀْﻞِ ﺍﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﺳَـﺨﱠﺮَﻫُﻤﺎ ﻹِﻧْﺠَـﺎﺑِﻪِ ﻭَﺍﻟﻌِﻨَـﺎ َﻳﺔِ ﺑِﻪِ ،
ﻋﺘُﻬُﻤﺎ ﻭَﺍﻹﺣْﺴَﺎﻥُ ﺇﻟَﻴْﻬِﻤﺎ ﻣَﺮْﺿَﺎﺓٌ ﻟﻠﱠﻪِ ،ﻭَﻭَﻓَﺎءٌ َﻟﻬُﻤﺎ .
ﻭَﻃَﺎ َ
) . 24 - 23ﺍﻹﺳﺮﺍء (
.3ﻗَﻮْﻝُ ﺍﳊَﻖﱢ ﻭَﺍﻟﺒُﻌْﺪُ ﻋَﻦِ ﺍﻟْ َﻜﺬِﺏِ ﻣِﻦ ﺃَﻫَﻢﱢ ﺻِﻔَﺎﺕِ ﺍﳌﺆْﻣِ ِﻨﲔَ :
ﺣﺬﱠﺭَ ﺍﻟﺮﱡﺳُـﻮﻝُ Jﻣِﻦَ ﺍﻟ َﻜﺬِﺏِ ﻭَﺍﻟﺒُﻬْﺘَﺎﻥِ ﺍﻟﱠﺬِﻱ َﻳﻬْﺪِﻡُ ﺷَﺨْﺼِﻴﱠﺔَ ﺍﻹﻧْﺴَﺎﻥِ َ ،ﻭﻳَﻜُــﻮﻥُ َ
ﺳ َﺒﺒًﺎ َ
ﺷﻬَﺎﺩَﺓَ ﺍﻟﺰﱡﻭﺭِ ﻓِﻲ ﺍﳌَﻮَﺍﻗِﻒِ ﺍﻟﱠﺘِﻲ ﺗُﻄْﻠَﺐُ ﻓِﻴﻬَﺎ ﺍﻟﺸﱠﻬَﺎﺩَﺓُ ﻋِﻨْﺪَ ﻓِﻲ ﺿَﻴَﺎﻉِ ﺍﳊُﻘُﻮﻕِ ،ﺧُﺼُﻮﺻًﺎ َ
ﺍﳋُﺼُﻮ َﻣﺔِ ﻭَﰲ ﻗَﺎﻋَﺎﺕِ ﺍ َﳌﺤَﺎﻛِﻢِ ،ﻓَﺎﳌُﺴْﻠِﻢُ ﺷُﺠَﺎﻉٌ ،ﻻ ﻳَﻘُﻮﻝُ ﺇﻻ ﺍﳊَﻖﱠ ،ﻭﻻ ﻳَﺨْﺸَــﻰ ﻓِــﻲ
ﺍﷲِ ﻟَﻮْ َﻣﺔَ ﻻَﺋِﻢٍ .
ﺴﺒﱠﺐُ ﻓِﻲ ﺗَﻀْﻴِﻴﻊِ ﺍﳊُﻘُﻮﻕِ ،ﻭَﺗَﻔْﻜِﻴﻚِ ﺍﻟﺮﱠﻭَﺍ ِﺑﻂِ ﻭَﺍﻟ َﻌﻼَﻗَﺎﺕِ ﺑَﲔ ﺍﻟﻨﱠﺎﺱِ، ﺷﻬَﺎﺩَﺓُ ﺍﻟﺰﱡﻭﺭِ َﺗﺘَ َ
ﻭَ
ﻋﺔِ ﺍﳌُﺴْﻠِ َﻤﺔِ ﺍﻟﱠﱵ َﻳﺤْﺮِﺹُ ﺍﻹِﺳْﻼَﻡُ ﻋَﻠَـﻰ ﻗُﻮﱠ ِﺗﻬَﺎ ﻭَﺗَﻤَﺎﺳُ ِﻜﻬَﺎ ،ﻭَﻫَﺬﺍ ﻳُﺆَﺩﱢﻱ ﻭَﺗَﺨَﻠﱡﻒِ ﺍﳉﱠﻤَﺎ َ
ﺇِﻟَﻰ ﻏَﻀَﺐِ ﺍﷲِ ؛ ﻷﻧﱠﻪ ﺗَﻌَﺎﻟَـﻰ ﻻَ ﻳَﻐْﻔِﺮُ ﻟِﻠْ َﻌﺒْﺪِ ﻣَﺎ ﺗَﻌَﻠﱠﻖَ ِﺑﺤَﻖﱢ ﻏَﻴْﺮِﻩِ ،ﺇِﻻﱠ ﺃَﻥْ ﻳَﻌْﻔُﻮَ ﺻَﺎﺣِﺐُ
ﺍﳊَﻖﱢ .
ﺣﺘﱠﻰ ﺃَﺷْﻔَﻖَ ﻋَﻠَﻴْﻪِ ﺍﻟﺼﱠﺤَﺎ َﺑﺔُ ،ﻭَﺗَﻤَﻨﱠﻮْﺍ ِﻟ َﻬﺬَﺍ ﺃَﻛﱠﺪَ ﺍﻟﺮﱠﺳُﻮﻝُ Jﻋَﻠَﻰ ﺍﻟﺘﱠﺤْﺬِﻳﺮِ ﻣِﻨﻪُ َﺛﻼَﺛًﺎ َ ،
ﺳُﻜُﻮﺗَﻪُ.
) . 30ﺍﳊﺞ (
13
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺤﺪِﻳﺚُ ﻣِﻦْ ﺗَ ْﻮﺟِﻴﻬَﺎﺕٍ :
ﺷﺪُ ﺇِﻟَﻴْﻪِ ﺍ ْﻟ َ
ﻣَﺎ ﻳَﺮْ ُ
.1ﺣِﺮْﺹُ ﺍﻟﺮﱠﺳُﻮﻝِ Jﻋَﻠَﻰ ﺗَﻌْﻠِﻴﻢِ ﺍﻟﺼﱠﺤَﺎ َﺑﺔِ ﺃُﻣُﻮﺭَ ﺩِﻳ ِﻨﻬِﻢ .
ﻋﺔُ ﺍﺳْﺘِﺠَﺎ َﺑ ِﺘﻬِﻢ ﺩَﻟِﻴﻞٌ ﻋَﻠَﻰ ﻗُﻮﱠﺓِ ﺇﳝَﺎ ِﻧﻬِﻢ ،ﻭَﻗُﺪْﺭَﺗِﻬﻢ ﻋﻠﻰ .2ﺍﺳْﺘِﻌْﺪَﺍﺩُ ﺍﻟﺼﱠﺤَﺎ َﺑﺔِ ﻭَﺳــﺮْ َ
ﺍﻻﺳْﺘِﻴﻌَﺎﺏِ ﻭَﺍﻟﻌَ َﻤﻞِ ﺑِﻤﺎ ﺟَﺎءَ ﺑِﻪِ ﺍﻟ ّﻨَﺒِﻲﱡ . J
.3ﻋﻠﻰ ﺍﳌُﺴْﻠِﻢِ ﺗَﺠَﻨﱡﺐُ ﻛُﻞﱢ َﻣﻈَﺎﻫِﺮِ ﺍﻟﺸﱢﺮْﻙِ ﻓِﻲ ﺍﻟﻘّﻮْﻝِ ﻭَﺍﻟﻌَ َﻤﻞِ .
ﻋﺘُﻬُﻤﺎ ﻭَﺍﺟِﺐٌ ﺩِﻳﻨِﻲﱞ ﻭﻋَ َﻤﻞٌ ﺃَﺧْﻼﻗِﻲﱞ . .4ﺑِﺮﱡ ﺍﻟﻮَﺍ ِﻟ َﺪﻳْﻦِ ﻭَﻃَﺎ َ
.5ﺣُﻘُﻮﻕُ ﺍﳌُﺴْﻠِﻢِ ﻻَ ﻳَﺠُﻮﺯُ ﺍﳌَﺴَﺎﺱُ ِﺑﻬَﺎ ﺃَﻭْ ﺗَﻀْﻴِﻴﻌُﻬَﺎ .
.6ﺷَﻔَ َﻘﺔُ ﺍﻟﺼﱠﺤَﺎ َﺑﺔِ ﻭَﺍﺣْﺘِﺮَﺍﻣُﻬُﻢ ﻟِﻠﻨﱠﺒِﻲﱢ ﺍﻟﻜَﺮِﱘِ Jﺩَﺭْﺱٌ َﻭﻣَ َﺜﻞٌ ﻟِﻄَﺎﻟِﺐِ ﺍﻟﻌِﻠْﻢِ ﻓِــــــﻲ
ﺍﺣْﺘِﺮَﺍﻡِ ﺃَﺻْﺤَﺎﺏِ ﺍﻟﻌِﻠْﻢِ ﻭَﺍﻟﻔَﻀْﻞِ .
ﺤﺔَ ﻳَﻮ ِﻡ ﺍﻻﺛْﻨﻴْﻦِ 12ﻣﻦ ﺭَﺑﻴﻊٍ ﺍﻷَ ّﻭَﻝِ ﻋﺎﻡ 571ﻡ ، ﻭُ ِﻟﺪَ Jﻋَﺎﻡَ ﺍﻟْﻔﻴﻞِ ﺻَﺒﻴ َ
ﲟَﻜ َﺔ ﺍﳌُﻜ ّﺮَ َﻣﺔِ ،ﻭﺑَﻘِﻲَ ﻓِﻴﻬَﺎ ﻗُﺮﺍ َﺑﺔَ 53ﺳَﻨﺔً ،ﺛُﻢﱠ ﻫَﺎﺟَﺮَ ﺇِﻟَﻰ ﺍﻟْ َﻤﺪِﻳ َﻨﺔِ ﻭﺗُﻮُﻓﱢﻲَ ﻓِﻴﻬَﺎ
ﻭﻋُﻤْﺮُﻩ 63ﺳَﻨﺔً .
14
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﺣﺪِﻳﺜَﻪُ ﺍﻟﺸﱠﺮِﻳﻒَ ؟ .1ﻣَﺎ ﻧَﻮْﻉُ ﺍﻷﺳْﻠُﻮﺏِ ﺍﻟﱠﺬِﻱ َﺑﺪَﺃَ ﺑِﻪِ َ J
ﺣﺬﱠﺭَ ﻣِﻨْﻬﺎ ﺍﻟﻨﱠﺒِﻲﱡ ﺍﻟﻜَﺮِﱘُ ؟ .2ﻣَﺎ ﺍﳌَﻘْﺼُﻮﺩُ ﺑِﺎﻟ َﻜﺒَﺎﺋِﺮِ ؟ ﻭَﻟِﻤَﺎﺫَﺍ َ
ﳊﺪِ ؟ ﺍُﺫْﻛُﺮْﻫﺎ .َ .3ﻫﻞْ ﺗَﻌْﺮِﻑُ ﺑَﻌْﺾَ ﺍﻟﺬﱡﻧُﻮﺏِ ﺍﻟﱠﺘِﻲ ﺗُﻮﺟِﺐُ ﺍﻟﻌُﻘُﻮ َﺑﺔَ َﻭﺇِﻗَﺎ َﻣﺔَ ﺍ َ
ﳊﺪِﻳﺚِ ﻋَﻠَـﻰ ﺍﻟﻔَﺮْﺩِ .4ﻣَﺎ ﺍﻷَﺧْﻄَﺎﺭُ ﺍﻟﱠﺘِـﻲ ﺗَﺠِْﻠﺒُﻬﺎ ﻛُﻞﱡ َﻛﺒِﲑَﺓٍ ﻣِﻦَ ﺍﻟ َﻜﺒَﺎﺋِﺮِ ﺍﻟﻮﺍﺭِﺩَﺓِ ﻓِـﻲ ﺍ َ
ﻋﺔِ ؟ﻭﺍﻟْﺠَﻤَﺎ َ
.5ﺍﺫْﻛُﺮ ﺑَﻌْﺾَ ﺍﻟﻨﱡﺼُﻮﺹِ ﺍﻟﻘُﺮْﺁﻧِﻴﱠﺔِ ﻭَﺍﻟﻨﱠﺒَ ِﻮﻳﱠﺔِ ﺍﻟﱵ ﺗُﺤَﺮﱢﻡُ ﺑَﻌْﺾَ ﺍﻟ َﻜﺒَﺎﺋِﺮِ .
.6ﺃﻛْﻤِﻞ ﻣﺎ ﻳَﻠِﻲ :
ﺳُ ِﺌﻞَ ﺍﻟﻨﱠﺒِﻲﱡ : Jﺃﻱﱡ ﺍﻷﻋْﻤَﺎﻝِ ﺃُﺣَﺐﱡ ﺇِﱃ ﺍﻟﻠﱠﻪِ ؟ ﻓَﻘَﺎﻝَ :
ﺍﻟﺼﱠﻼَﺓُ ﻋَﻠَﻰ . . . . . . . . . . . . .ﻗِﻴﻞَ :ﺛُﻢﱠ ﺃَﻱﱡ ؟ ﻗَﺎﻝَ. . . . . . . . . . . . . . . . :
ﻗِﻴﻞَ :ﺛُﻢﱠ ﺃَﻱﱡ ؟ ﻗَﺎﻝَ :ﺍﳉِﻬﺎﺩُ . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ﺤﺔَ : .7ﺍﺧْﺘَﺮِ ﺍﻹﺟَﺎ َﺑﺔَ ﺍﻟﺼﱠﺤِﻴ َ
ﺷُـﺮْﺏُ ﺍﳋَﻤْﺮِ ـ ﺃَﻛْﻞُ ﺍﻟﺮﱢﺑﺎ ـ ﺍﳌُﺘَﺎﺟَﺮَﺓُ ﰲ ﺍﳌُﺨَـﺪﱢﺭَﺍﺕِ ـ ﺍﻟﺰﱢﻧَـﺎ ـ ﺍﻟﺴﱢـﺤْﺮُ ـ ﻋُﻘُـــــــﻮﻕُ
ﺍﻟﻮَﺍ ِﻟ َﺪﻳْﻦِ ـ َﻗﺘْﻞُ ﺍﻟﻨﱠﻔْﺲِ ﺍﻟﱠﱵ ﺣَﺮﱠﻡَ ﺍﻟﻠﱠﻪُ :
ﻛُﻠُّﻬﺎ ﻣﻦ ﺍﻟْﻜَﺒﺎﺋِﺮِ .
ﺑَﻌﻀُﻬﺎ ﻣِﻦَ ﺍﻟ َﻜﺒَﺎﺋِﺮِ .
ﺃَﻃﻮﻝُ ﺳُﻮَﺭِ ﺍﻟﻘُﺮﺁﻥِ ﺍﻟﻜَﺮﻳِﻢِ ﺳُـﻮﺭَﺓُ ﺍﻟْﺒَﻘَـﺮ ِﺓ ﺑـ ) ( 286ﺁ َﻳﺔٍ ،ﻭﺃﻗْﺼَﺮُ ﺳُﻮَﺭِﻩِ ﺳُﻮﺭﺓُ
ﺍﻟْﻜَﻮْﺛَ ِﺮ ﺑـ ) ( 3ﺁﻳَﺎﺕٍ .
15
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﻌَﻘﻴﺪَﺓِ
ﺕ ﺍﻟﻠﱠﻪِ ﺗَﻌَﺎﻟَﻰ
ِﻣﻦْ ﺻِﻔَﺎ ِ
ﻹﳝَﺎﻥُ ِﺑﻬَﺎ ،ﻭَﺍﻻﻋْﺘِﺮَﺍﻑُ ﺑِﺄَﻧﱠﻪُ ﻳَﺴْ َﺘﺤِ ﱡﻘﻬَﺎ ﺳُﺒْﺤَﺎﻧَ ُﻪ ﺍﻟﻠﱠﻪُ ﺗَﻌَـﺎﻟَــﻰ ﻣُﺘﱠﺼِﻒٌ ﺑِﺼِﻔَﺎﺕٍ ﻳَﺠِﺐُ ﺍ ِ
ﺣﺪٌ ﻣِﻦْ ﺧَﻠْﻘِﻪِ ﻓِـﻲ ﺻِ َﻔﺔٍ ﻣِﻦْ ﺻِﻔَﺎﺗِﻪِ ، ﻭَﺗَﻌَﺎﻟَﻰ ،ﻭَﺍﻟﺘﱠﺼْﺪِﻳﻖُ ﺑِﺄَﻧﱠﻪُ ﻣُﻨْﻔَﺮِﺩٌ ِﺑﻬَﺎ ﻻَ ﻳُﺸْ َﺒﻬُﻪُ ﺃَ َ
َﻓﻬُﻮَ ﺳُﺒْﺤَﺎﻧَﻪُ ﻣُﺘﱠﺼِﻒٌ ﺑِﻜُﻞﱢ ﺻِـﻔَـﺎﺕِ ﺍﻟْﻜَﻤَـﺎﻝِ َ ،ﻭﻣُﻨَـﺰﱠﻩٌ ﻋَﻦْ ﻛُﻞﱢ ﺻِـﻔَـﺎﺕِ ﺍﻟﻨﱠﻘْـﺺِ .ﻭﻣِﻦْ
َﻫﺬِﻩِ ﺍﻟﺼﱢﻔَﺎﺕِ :
) . 59ﺍﻷﻧﻌﺎﻡ (
16
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
َﺩﻻَ ِﺋﻞُ ﺍﺗﱢﺼَﺎﻓِﻪِ ﺗَﻌَﺎﻟَﻰ ﺑِﺼِ َﻔﺔِ ﺍﻟْﻌِﻠْﻢِ :
ﺇِﺫَﺍ َﻧﻈَﺮْﻧَﺎ ﺇِﻟَــﻰ ّﻫﺬَﺍ ﺍﻟْﻜَﻮْﻥِ ﺍﻟْﻔَﺴِﻴﺢِ َﻭﻣَﺎ ﻓِﻴﻪِ ﻣِﻦْ ﻣَﺨْﻠُﻮﻗَﺎﺕٍ َ ،ﻭﻣَﺎ ﺍﺷْﺘَ َﻤﻞَ ﻋَﻠَﻴْﻪِ ﻣِﻦْ ﺻُﻨْ ٍﻊ
ﻷﻳْﻘَﻨﱠﺎ ﺃَﻥﱠ
ﻼﻝَ ﻭَﻻَ ﺍﺿْﻄِﺮَﺍﺏَ ﻓِـﻴﻪِ َ ، ﻋَﺠِـﻴﺐٍ ،ﻭَ ِﻧﻈَﺎﻡٍ َﺑﺪِﻳﻊٍ ،ﻭَﺗَﺮْﺗِـﻴﺐٍ ﺩَﻗِـﻴﻖٍَ :ﻓﻼَ ﺍﺧْ ِﺘ َ
ﺧَﺎﻟِﻘَﻪُ ﻋَﺎﻟِﻢٌ ﺑِﻜُﻞﱢ ﺃَﺳْﺮَﺍﺭِﻩِ ،ﻣُﻄﱠﻠِﻊٌ ﻋَﻠَـــــﻰ ﻛُﻞﱢ ﺧَﻔَﺎﻳَﺎﻩُ ،ﻣُﺤِﻴﻂٌ ﺑِﺄَﺩَﻕﱢ ﺗَﻔَﺎﺻِﻴﻠِﻪِ ،ﻋَﺎﱂ
ﻃﺔُ َﻗﺪِﱘٌ ﺷَﺎ ِﻣﻞٌ ﻃﻼَﻉُ ﻭﺍﻹِﺣَﺎ َ ﺑِﺠَـﻤِـﻴﻊِ ﺟَـﻮَﺍ ِﻧﺒِﻪِ ﺍﻟْﻜُﻠﱢ َﻴﺔِ ﻭَﺍﻟْﺠُـﺰْﺋِﻴﱠﺔِ ،ﻭَ َﻫﺬَﺍ ﺍﻟْﻌِﻠْﻢُ ﻭَﺍﻻ ﱢ
ﻛَﺎ ِﻣﻞٌ ﻣُﺴْﺘَﻤِﺮﱞ .ﻳَﻘُﻮﻝُ ﺗَﻌَﺎﻟَﻰ:
) . 12ﺍﻟﻄﻼﻕ (
) . 3ﺳﺒﺄ (
17
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
َﻭﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎ َﻣﺔِ ﺳَﻴُﺤَﺎﺳِﺐُ ﺍﻟﻠﱠﻪُ ﺗَﻌَـﺎﻟَـﻰ ﺍﻟﻨﱠـﺎﺱَ ﻋَﻠَـﻰ ﺃَﻋْﻤَـﺎ ِﻟﻬِﻢْ ﻓِــﻲ ﺍﻟﺪﱡﻧْﻴَﺎ َ ،ﻭﻳُﺠَﺎﺯِﻳﻬِ ْﻢ
ﻋَﻠَﻴْﻬَﺎ ،ﺇِﻥْ ﻛَﺎﻧَﺖْ ﺧَﻴْﺮ ﻓَﺨَﻴْﺮٌ َ ،ﻭﺇِﻥْ ﻛَﺎﻧَﺖْ ﺷَﺮّ ﻓَﺸَﺮﱞ ،ﻭَ َﻫﺬَﺍ ﻳُﺆَ ﱢﻛﺪُ ﺃَﻥﱠ ﺍﻟﻠﱠﻪَ ﺗَﻌَـﺎﻟَـﻰ ﻋَـﺎﻟِﻢٌ
ِﺑﻬَﺎَ ،ﻭﻣُﺤِﻴﻂٌ ﺑِﻜُﻞﱢ ﺗَﻔَﺎﺻِﻴِﻠﻬَﺎ َ ،ﻭﻣُﻄﱠﻠِﻊٌ ﻋَﻠَﻰ ﺻَﻐِﲑِﻫَﺎ ﻭَ َﻛﺒِﲑِﻫَﺎ ،ﻳَﻘُﻮﻝُ ﺗَﻌَﺎﻟَﻰ :
) . 9 - 8ﺍﻟﺰﻟﺰﻟﺔ (
ﺟﺒُﻨَﺎ َﻧﺤْ َﻮ ﺍﻟﻠﱠﻪِ ﺍﻟﻌَﻠِﻴﻢِ:
ﻭَﺍ ِ
ﺼﺪﱢ َ
ﻕ ﻳَﺠِﺐُ ﻋَﻠَﻴْﻨَﺎ ﺃَﻥْ ﻧُﺆْﻣِﻦَ ِﺇﳝَﺎﻧًﺎ ﻻَ ﺷَﻚﱠ ﻓِﻴﻪِ ﺑِﺄَﻥﱠ ﺍﻟﻠﱠﻪَ ﺗَﻌَـﺎﻟَﻰ ﻣُﺘﱠﺼِﻒٌ ﺑِﺼِ َﻔﺔِ ﺍﻟْﻌِﻠْﻢِ ،ﻭَﻧُ َ
ﻃﺔٍ ﻭَﺗَﻘْﺪِﻳﺮٍ ﻟِﻜُﻞﱢ ﺍﻟْﻤَﻮْﺟُﻮﺩَﺍﺕِ ،ﻭَﻛَﺎ ِﻣﻞٌ ﺷَﺎ ِﻣﻞٌ ﻟِﻠْﻜُﻠﱢﻴَﺎﺕِ ﻭَﺍﻟْﺠُﺰْﺋِﻴﱠﺎﺕِ ،
ﺑِﺄَﻥﱠ ﻋِﻠْﻤَﻪُ ﻋِﻠْﻢُ ﺇِﺣَﺎ َ
ﻭﺃﻧَّﻪُ َﻗﺪِﱘٌ ﻻَ َﻳﺤُﺪﱡﻩُ ﻣَﻜَﺎﻥٌ ﻭَﻻَ َﺯﻣَﺎﻥٌ ،ﻭَﻻَ ﻳَﻠْﺤَﻘُﻪُ ﻧَﻘْﺺٌ ،ﻭَﻻَ ﻳَﻐِﻴﺐُ ﻋَﻦْ ﻋِﻠْﻤِﻪِ ﺷَﻲْءٌ ﻓِـﻲ
ﺍﻷَﺭْﺽِ ﺃَﻭْ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎءِ .
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠﺔِ ﺟﺎﻣِ ُﻊ ﺍﻟﺘﱢ ْﺮ ِﻣﺬِﻱﱢ:
ﻣﺆﻟﱢﻔُــــﻪُ ﺃﺑﻮ ﻋﻴﺴﻰ ﳏﻤّـﹷﺪُ ﺑﻦُ ﻋﻴﺴــﻰ ﺍﻟﺘﱢﺮْﻣِـﺬِﻱﱢ ،ﺍﳌُﺘﻮﻓﱠﻰ ﺳﻨﺔ 274ﻫـ ،ﻭﻳُﺴـﻤﱠﻰ
" ﺍﳉﺎﻣِﻊ ﺍﻟﺼﱠﺤﻴﺢ " ﻭ " ﺳُﻨَﻦُ ﺍﻟﺘﱢﺮْ ِﻣﺬِﻱﱢ " ،ﻋَﺮَﺿَﻪ ﻣﺆﻟﱢﻔُﻪُ ﻋﻠﻰ ﻋﻠﻤﺎءِ ﺍﳊِﺠﺎﺯِ ﻭﺍﻟﻌـﺮﺍﻕِ
ﻭﺧﺮﺍﺳــﺎﻥ ﻓﺮَﺿُﻮﺍ ﺑﻪ ،ﱂ ﻳَﻀَﻊْ ﻓﻴﻪ ﺇﻻ ﺍﻷﺣﺎﺩِﻳﺚَ ﺍﻟﱵ ﻋَ ِﻤﻞَ ﺎ ﺍﻟﻔﻘﻬﺎءُ ،ﻭَﻗﺪ ﺫَﻛَﺮَ
ﺻﺤﱠﺘِﻬﺎ ،ﻭﻣﺎ ﺗُﺮِﻙَ ﺍﻟﻌــﻤﻞُ ﺑﻪ ﻭﺍﳌﻌﻤﻮﻝِ ﺑﻪ ﻣﻨــﻬﺎ ،ﻭﻋــﻠﻴﻪ ﺷــــﺮﻭﺡٌ ﺟﺔَ ِ
ﻫﻮ ﻧَﻔﺴُﻪ ﺩﺭ َ
ﻛﺜﲑﺓٌ.
18
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
.1ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ:
) . 76ﺍﻷﻧﻔﺎﻝ (
) . 9 - 8ﺍﻟﺰﻟﺰﻟﺔ (
ُﻛﻞُّ ﺳُﻮَﺭِ ﺍﻟﻘﺮﺁﻥِ ﺍﻟﻜَﺮﱘِ ﺗَﺒﺪَﺃُ ﺑِﺎﻟﺒَﺴْﻤَﻠَ ِﺔ ﺳِﻮَﻯ ﺳُﻮﺭَ ِﺓ ) ﺍﻟﺘَّﻮ َﺑﺔِ ( ،
ﻭَ َﺗﺤْﻮِﻱ ﺳُﻮﺭَ ُﺓ ﺍﻟﻨَّ ْﻤﻞِ ﺑَﺴْﻤََﻠﺘَﻴْﻦِ .
19
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْ ِﻌﺒَﺎﺩﺍﺕِ
ﺻﻼَﺓِ ﺍﻟْﻔَﺮﺽِ
ﺳُﺠُﻮﺩُ ﺍﻟﺴﱠﻬﻮِ ﻓِﻲ َ
ﺗﻌﺮﻳﻔﻪ:
ﳉﺒْﺮِ ﻧَﻘﺺٍ ،ﺃﻭ ﺯِﻳﺎﺩَﺓٍ ،ﺃﻭ ﻛِﻠَﻴْﻬِﻤﺎ ﻣَﻌًﺎ ،ﺑِﻜَﻴﻔِﻴﱠﺔٍ ﻫﻮ ﺳَـﺠﺪَﺗﺎﻥِ ﻳَﺴـــــﺠُﺪُﻫُﻤﺎ ﺍﻟﺴﱠـﺎﻫِﻲ َ
ﺻﺔٍ .
ﻣَﺨْﺼُﻮ َ
ﺳُﻨﱠﺔٌ ﻣُﺆَﻛﱠﺪﺓٌ ،ﺳَﻮَﺍءٌ ﻛَﺎﻥَ َﻗﺒْﻠِﻴﺎ ﺃﻭ ﺑَﻌْ ِﺪﻳﺎ . ﺣُﻜْﻤُﻪُ :
ﺃﻧﻮﺍﻋُﻪُ :ﺳُﺠﻮﺩُ ﺍﻟﺴﱠﻬْﻮِ ﻧَﻮﻋﺎﻥِ :
َﻗﺒْﻠِﻲﱞ َ :ﻭﻳُﺆَﺩﱠﻯ َﻗ َﺒﻞَ ﺍﻟﺴﱠﻼَﻡِ .
َﻭﺑَﻌْﺪِﻱﱞ َ :ﻭﻳُﺆَﺩﱠﻯ ﺑَﻌْﺪَ ﺍﻟﺴﱠﻼَﻡِ .
َﻭﻳَﺠْﺒُﺮُ ﺳُﺠُﻮﺩُ ﺍﻟﺴﱠﻬْﻮِ ﻧُﻘْﺼَﺎﻥَ ﺍﻟﺴﱡﻨَﻦِ ،ﻭَﻻَ ﻳَﺠْﺒُﺮُ ﻧُﻘْﺼَﺎﻥَ ﻓَﺮْﺽٍ ﻣِﻦْ ﻓَﺮَﺍﺋِﺾِ ﺍﻟﺼﱠﻼَﺓِ .
20
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
.7ﺇﺫﺍ ﺗَﻜﺮﱠﺭَ ﺍﻟﺴﱠـﻬﻮُ ﺃﻛﺜﺮَ ﻣِﻦ ﻣَﺮﺓٍ ﻓِـﻲ ﺍﻟﺼﱠـﻼَﺓِ ﻣِﻦْ ﻧﻮﻉٍ ﻭﺍﺣﺪٍ ﺃﻭ ﺃﻛﺜﺮَ ﻣِﻤﱠﺎ ﺫُﻛِﺮَ ،ﻓَﻠَﻴﺲَ
ﻋﻠﻴﻪ ﺇِﻻ ﺳُﺠﻮﺩٌ ﻭﺍﺣﺪٌ ﻗَﺒﻠِﻲٌ ﻓﻘَﻂ .
.8ﺗَــﺮﻙُ ﺷَـــﻲءٍ ﻣِﻤﱠﺎ ﺳَﺒﻖَ ،ﻭﺯِﻳـﺎﺩَﺓُ ﻓِﻌﻞٍ ﻣِﻦ ﺃَﻓﻌَـﺎﻝِ ﺍﻟﺼﱠﻼﺓِ َ
ﺳﻬْﻮًﺍ ،ﻣِﺜﻞَ :ﺃﻥْ َﻳﺘْﺮُﻙَ
ﺍﳌُﺼَـﻠﱢﻲ ﺍﻟﺘﱠﺸـــــ ﱡﻬﺪَ ﺍﻷﻭﱠﻝَ ،ﻭﻳَﺠﻠِﺲَ ﻟِﻠﺘﱠﺸـــــ ﱡﻬﺪِ ﺑَﻌﺪَ ﺍﻟﺮﱠﻛْ َﻌﺔِ ﺍﻟﺜﱠـﺎﻟِﺜﺔِ ﻓِﻲ ﺍﻟﺼﱠﻼَﺓِ
ﺍﻟ ﱡﺮﺑَﺎﻋﻴﺔِ.
ﻗَﺎﻋِﺪﺓٌ :ﺇﺫﺍ ﺍﺟْﺘَﻤﻊَ ﻟِﻠﻤُﺼـﻠﱢﻲ ﻧَﻘْﺼــﺎﻥٌ ﻓِﻲ ﺍﻟﺴُّﻨَﻦِ ﺍﳌُﺆَﻛﱠﺪَﺓِ ﺍﻟﺴﱠﺎﺑِ َﻘﺔِ ﺍﻟﺬﱢﻛﺮِ ﻭَ ِﺯﻳَﺎﺩَﺓٌ ﻓِﻲ
ﻓِﻌﻞٍ ﻣِﻦ ﺃﻓْﻌَﺎﻝِ ﺍﻟﺼﱠﻼﺓِ ،ﻏَﻠﱠﺐَ ﺟَﺎﻧﺐَ ﺍﻟﻨﱠﻘﺺِ ﻋَﻠﻰ ﺍﻟﺰﱢﻳﺎﺩَﺓِ ،ﻭَﺳَﺠﺪَ ﻗَﺒﻞَ ﺍﻟﺴﱠﻼﻡِ .
21
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺣُﻜﻢُ ﺗَﻘﺪِﱘِ ﺍﻟﺴﱡﺠﻮﺩِ ﺍﻟﺒَﻌﺪِﻱﱢ ،ﻭﺗَﺄﺧِﲑِ ﺍﻟﺴﱡﺠﻮﺩِ ﺍﻟ َﻘﺒْﻠِﻲ ﻋَ َﻤﺪًﺍ :
ﺇﻥْ َﻗﺪﱠﻡَ ﺍﳌﺼــــــﻠﱢﻲ ﺍﻟﺴﱡﺠﻮﺩَ ﺍﻟﺒﱠﻌﺪِﻱﱠ ﺻّﺤﺖْ ﺻَﻼﺗُﻪ ﻣﻊ ﺍﻹٍﺛْﻢِ ،ﻭﺃﻣﱠﺎ ﺇﻥْ ﺃﺧﱠﺮَ ﺍﻟﺴُّﺠﻮﺩَ
ﺻﺤَّﺖْ ﺻﻼﺗُﻪُ ﻛﺬﻟﻚ ﻣﻊَ ﺍﻟﻜَﺮَﺍ َﻫﺔِ .
ﺍﻟﻘَﺒﻠِﻲﱠ َ
ﺳﻬْﻮُ ﺍﳌﺄﻣُﻮﻡِ ﻣﻊَ ﺍﻹﻣَﺎﻡِ :
َ
ﺳﻬَﺎ ﺍﳌَﺄﻣﻮﻡُ ﻋﻦ ﺳُﻨﻦِ ﺍﻟﺼﱠﻼَﺓِ ﻓﺈِﻥﱠ ﺍﻹﻣﺎﻡَ َﻳﺤْﻤِﻠُﻬﺎ ﻋﻨْﻪ ،ﻭﻻ ﺳُﺠُﻮﺩَ ﻋﻠﻰ ﺍﳌَﺄﻣﻮﻡِ .
ﻟَﻮ َ
ﻹﻣَﺎﻡِ ﻓِﻲ ﺍﻟﺼﱠﻼﺓِ :
ﺍﳌَﺴﺒﻮﻕُ ﰲ ﺣَﺎﻝِ ﺳَﻬﻮِ ﺍ ِ
ﻣَﻦ ﺃﺩﺭَﻙَ ﺭﻛﻌﺔً ﻣَﻊ ﺍﻹﻣﺎﻡِ ﻓﺄﻛﺜﺮَ ﻟَ ِﺰﻣَﻪُ ﻛﻞﱡ ﺳُﺠُﻮﺩٍ ﺗَـﺮﺗﱠﺐَ ﻋَﻠـﻰ ﺍﻹﻣﺎﻡِ ،ﻭﻟﻮ ﱂْ ﻳَﺤﻀُ ْﺮ
ﺳﻬْﻮَﻩُ ﺃﻭ ﱂ ﻳﻘﻊْ ﻣِﻨْﻪ ﺳَﻬﻮٌ ﻣﻌَﻪُ ؛ ﻓﺈﻥْ ﻛَﺎﻥَ ﺍﻟﺴﱡﺠﻮﺩُ َﻗﺒْﻠِﻴًﺎ ﺳـﺠﺪَﻩُ ﻣﻊ ﺍﻹﻣﺎﻡِ ﻗﺒﻞَ ﻗِﻴﺎﻣِﻪِ
َ
ﻟِﻘَﻀـــﺎءِ ﻣﺎ ﻓَﺎﺗَﻪُ ،ﻭﺇﻥْ ﻛﺎﻥَ ﺑَﻌْ ِﺪﻳًﺎ ﱂ ﻳَﺴـــﺠُﺪْ ﻣﻊ ﺇﻣَﺎﻣِﻪِ ،ﺑﻞْ ﻳَﻘﻮﻡُ ﺑﻌﺪَ ﺳَﻼﻡِ ﺍﻹﻣَﺎﻡِ
ﻼﻣِﻪِ ﻣِﻦَ ﺍﻟﺼﱠﻼﺓِ .
ﺳَﻟِﻺﺗﻴﺎﻥِ ﺑِﻤﺎ ﻓَﺎﺗَﻪ ﻣِﻦ ﺍﻟﺮﱠﻛَﻌَﺎﺕِ ،ﺛُﻢﱠ ﻳَﺴﺠُﺪُ ﻭﺣﺪَﻩُ ﺑﻌﺪَ َ
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠ ِﺔ ﻣُﺴْﻨ ُﺪ ﺍﻹﻣﺎﻡِ ﺃَﺣْﻤَﺪ :
ﻣﺆﻟﱢﻔُﻪُ ﺍﻹﻣﺎﻡِ ﺃَﺣْ َﻤﺪُ ﺑﻦُ ﳏﻤﺪ ﺑﻦ ﺣَـﻨﺒَﻞ ﺍﳌُﺘﻮﻓﱠﻰ ﺳـﻨﺔ 241ﻫـ ،ﺭﺗﱠﺒَﻪُ ﻋَﻠَﻰ ﻣـﺮ ِﻭﻳﱠﺎﺕِ
ﺍﻟﺼﱠﺤﺎ َﺑﺔِ ،ﻭﻫﻮ ﻣِﻦ ﻛﺘُﺐِ ﺍﻟﺴﱡﻨﱠﺔِ ﺍﻟﱵ ﻳُﻌﺘَ َﻤﺪُ ﻋﻠﻴﻬﺎ ﻭﻳُﻠﺠَﺄ ﺇﻟﻴﻬﺎ ،ﺍﻋـﺘـﲎ ﺑﻪ ﺍﻟﻌﻠﻤﺎءُ ،
ﻭﺷﺮﺣﻮﺍ ﻏﺮﻳﺒَﻪ .
22
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
.1ﺑَﻴﱢﻦْ ﻣﺎ ﻳُﺴ َ
ﺠﺪُ ﻟَﻪ ﺳَﺠَﻮﺩ َﻗﺒْﻠِﻴًﺎ ﺃﻭ ﺑَﻌْ ِﺪﻳًﺎ ،ﺃﻭ ﻻ ﺳُﺠﻮﺩَ ﻓﻴﻪ ﻣِﻤﱠﺎ ﻳَﺄﺗِﻲ :
ﺃ .ﺗَﺮْﻙُ ﻗِﺮﺍءَﺓِ ﺍﻟﺴﱡﻮﺭﺓِ ﰲ ﺍﻟﺮﱠﻛﻌﺔِ ﺍﻟﺜﺎﻧﻴﺔِ ﻣِﻦ ﺻَﻼﺓِ ﺍﻟﺼﱡﺒﺢِ .
ﺸ ﱡﻬﺪِ .
ﺳﻂَ ﺣﺘﱠﻰ ﻗﺎﻡَ ﻟﻠﺮﱠﻛﻌﺔِ ﺍﻟﺜﺎﻟِ َﺜﺔِ ،ﰒ َﺭﺟَﻊَ ﺟَﺎﻟِﺴ ﻟﻠﺘﱠ َ
ﺸ ﱡﻬﺪَ ﺍﻷﻭْ َ
ﺏ .ﻧَﺴِﻲَ ﺍﻟﺘَ َ
ﺣﺪَﺓٍ .
ﺝ .ﺗَﺮْﻙُ ﺗَﺴْﻤِﻴ َﻌﺔٍ ﻭَﺍ ِ
ﺩ .ﺗَﺮﻙُ ﺗَﻜﺒِﲑَﺓٍ ﻭﺗَﺴﻤِﻴ َﻌﺔٍ .
ﳉﻬْﺮُ ﻓِﻲ ﺻَﻼﺓِ ﺍﻟﻌَﺼْﺮِ .
ﻫـ .ﺍ َ
ﺳﻬْﻮًﺍ .
ﻭ .ﺍﻟﻘِﺮﺍءﺓُ ﺳِﺮًﺍ ﰲ ﺍﻟﺮﱠﻛﻌﺔِ ﺍﻷُﻭﻟَﻰ ﻣِﻦَ ﺍﳌَﻐْﺮِﺏِ ،ﻭﺯِﻳﺎﺩَﺓُ ﺭَﻛْ َﻌﺔٍ َ
ﺯ .ﻣَﺄﻣُﻮﻡٌ ﱂْ ﻳَﻘْﺮَﺃْ ﺍﻟﺴﱡﻮﺭﺓَ ﰲ ﺍﻟﺮﱠﻛ َﻌﺔِ ﺍﻟﺜﱠﺎﻧﻴﺔِ .
.2ﺑَﻴﱢﻦْ ﺣُﻜْﻢَ ﻣَﺎ ﻳَﺄﺗِﻲ :
ﻣَﺄْﻣُﻮﻡٌ ﱂ ﻳُ َﻜﺒﱢﺮْ ﺛَﻼﺙَ ﺗَﻜْﺒﲑَﺍﺕٍ . .1
ﻑ ﺁﻳﺔٍ ) ( 6236ﺁﻳﺔٍ
ﰲ ﺍﻟﻘﺮﺁﻥِ ﺍﻟﻜﺮﱘِ ) ( 114ﺳﻮﺭﺓُ ﻭَﺃﻛﺜﺮُ ﻣِﻦ ﺳﺘﺔِ ﺁﻻ ِ
ﻛﻞﱡ ﺫﻟﻚ ﰲ ) ( 30ﺟﺰء ﳛﺘﻮﻱ ﻛ ﱡﻞ ﺟﺰ ٍء ﻋﻠﻰ ﺣﺰﺑﲔ ﻭ ﺑﺬﻟﻚ ﻳﻀﻢُ
ﺍﻟﻘﺮﺁﻥُ ﺍﻟﻜﺮﱘُ ) ( 60ﺣﺰﺑًﺎ ،ﻭﻛﻞﱡ ﺣﺰﺏٍ ﻣﻘﺴﻢٌ ﺇﱃ ) ( 4ﺃﺟﺰﺍءٍ ﻳﺴﻤﻰ
ﻛﻞﱡ ﺟﺰ ٍء ﺭﺑﻊُ ﺣﺰﺏٍ .
23
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
25
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺑﻌﺾَ ﺍﻟﺸﱢـﺪﱠﺓِ ﰲ ﻏﻴـﺮِ ﻋُﻨْـﻒٍ ﻛﺎﻥَ ﻛﺬﻟﻚَ ،ﻭﺇِﻻﱠ ﻓَﺎﻟﺘﱠﻮﺟﻴﻪُ ،ﻭﺍﻹِﺭﺷـــــﺎﺩُ .ﻫﻜﺬَﺍ ﻛﺎ َﻥ
ﺭﺳـﻮﻝُ ﺍﻟﻠﱠﻪِ J؛ ﻓَﻌَﻦْ ﺃﰊ ﺣَﻔْﺺٍ ﻋُﻤﺮَ ﺑﻦِ ﺃﺑِﻲ ﺳَﻠَ َﻤﺔَ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﺒﺪِ ﺍﻷﺳــﺪِ َﺭﺑِﻴﺐِ
ﻼﻣًﺎ ﻓِﻲ ﺣِﺠْﺮِ ﺭﺳــﻮﻝِ ﺍﻟﻠﱠﻪِ Jﻭﻛﺎﻧﺖْ َﻳﺪِﻱ ﺗَﻄِﻴﺶُ ﰲ ﺭﺳـﻮﻝِ ﺍﻟﻠﱠﻪِ Jﻗﺎﻝَ ):ﻛُﻨﺖُ ﻏُ َ
ﺍﻟﺼﱠﺤْ َﻔﺔِ ، 3ﻓَﻘَﺎﻝَ ﻟِﻲ ﺭﺳﻮﻝُ ﺍﻟﻠﱠﻪِ " :Jﻳﺎ ﻏُﻼﻡُ ﺳَﻢِّ ﺍﻟﻠﱠﻪَ ـ ﺗﻌﺎﻟَﻰ ـ ﻭَﻛُﻞْ ﺑِﻴَﻤِﻴﻨِﻚَ ،ﻭَﻛُﻞْ
ﻣِﻤﱠﺎ ﻳَﻠِﻴﻚَ" ﻓَﻤﺎ ﺯَﺍﻟﺖْ ﺗِﻠﻚَ ﻃِﻌْ َﻤﺘِﻲ ﺑَﻌﺪُ ( ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ .
.2ﺗَﺮﺑِ َﻴﺘُﻪُ Jﻟِﺠَﻤِﻴﻊِ ﺍﻷُﻣﱠﺔِ :ﻛﺎﻥَ ﺭﺳﻮﻝُ ﺍﻟﻠﱠﻪِ Jﻳَﻌُﺪﱡ ﺍﳌﺴــــــــﻠﻤﲔَ ﺟَﻤِﻴﻌًﺎ ﺃﺳﺮَﺗَﻪُ
ﺍﻟﻜُﱪَﻯ؛ ﻓَﻤﺎ ﻳُﻘ ﱢﺪﻣُﻪُ ﻣﻦ ﻧُﺼْﺢٍ ﺇِﻧﱠﻤﱠﺎ ﻫﻮ ﻣُﻮﺟﱠﻪٌ ﻟﻠﻤﺴــﻠﻤﲔَ ﺟَﻤِﻴﻌًﺎ .ﻭﻣﺎ ﻳﻘُﻮﻡُ ﺑﻪِ ﻣﻦْ ﻓِﻌﻞٍ
ﺇِﻧﱠﻤﱠﺎ ﻫﻮ ﻟِ َﻴﺘَﺄَﺳﱠﻰ ﺑِﻪ ﺍﳌﺴﻠﻤﻮﻥَ ﺟَﻤِﻴﻌًﺎ ؛ ﻟﺬﻟﻚَ ﻛﺎﻥَ ﺍﻟﺼﱠﺤﺎﺑﺔُ ﳛﺮِﺻُـﻮﻥ ﺃﺷـﺪﱠ ﺍﳊﺮﺹِ
ﺴﺔِ ﺍﻟﺮﺳﻮﻝِ Jﻭﻣُﺸـــﺎ َﻫﺪَﺓِ ﻣﺎ ﻳﻘﻮﻡُ ﺑﻪ ﻣﻦ ﻋ َﻤﻞٍ ،ﻭﺳَﻤَﺎﻉِ ﻛﻞِّ ﻛﻠِﻤﺔٍ ﺗَﻨْﺒِﺲُ ﻋﻠﻰ ﻣُﺠﺎﻟَ َ
ﻄﺒِّﻘﻮﻥَ ﺫﻟﻚَ ﰲ ﺣَﻴﺎِﻢ ﺍﳋﺎﺻﱠﺔِ ﻭﺍﻟﻌﺎﻣﱠﺔِ .ﻭﻛﺎﻥَ ﺭﺳـﻮﻝُ َﺎ ﺷَ َﻔﺘَﺎﻩُ ﺍﻟﺸﱠﺮﻳﻔَﺘﺎﻥِ ،ﺛُﻢﱠ ﻳُ َ
ﺍﻟﻠﱠﻪِ Jﻳﺮﺳُﻢ ﳍُﻢ ﺍﳌﻨﻬَﺞَ ﺍﻟﺘﱠﺮﺑَﻮِﻱﱠ ﺍﻟﺴــــﻠﻴﻢَ ﻗﻮﻻً ﻭﻓِﻌﻼً ؛ ﻓﻌﻦْ ﺃﻧﺲِ ﺑﻦِ ﻣﺎﻟِﻚٍ ـ ﺭﺿِﻲ
ﺍﻟﻠﱠﻪُ ﻋﻨﻪُ ـ ﺃﻧﱠﻪ ﻛﺎﻥَ ﻳﻘﻮﻝُ ":ﻣﺎ ﺻَﻠﱠﻴﺖُ ﻭﺭَﺍء ﺇﻣَﺎﻡٍ َﻗﻂُّ ﺃﺧﻒﱠ ﺻــﻼﺓً ،ﻭﻻَ ﺃﺗَﻢﱠ ﻣﻦ ﺍﻟﻨﱠﱯﱢ
،Jﻭﺇﻥْ ﻛﺎﻥَ ﻟَﻴﺴﻤَﻊُ ﺑُﻜﺎءَ ﺍﻟﺼﱠﺒِﻲﱢ ،ﻓﻴُﺨَﻔِّﻒُ ﳐﺎﻓﺔَ ﺃﻥْ ﺗُﻔْﺘَﻦَ ﺃُﻣﱡﻪُ " ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ.
ﻭﻋﻦْ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋﺎﻣﺮٍ ﻗﺎﻝَ " :ﺩﺧﻞَ ﺭﺳـــﻮﻝُ ﺍﻟﻠﱠﻪِ Jﻋﻠَﻰ ﺃُﻣِّﻲ ﻭﺃﻧَﺎ ﻏُﻼﻡٌ ،ﻓَﺄﺩﺑَﺮْﺕُ
ﺧَﺎ ِﺭﺟًﺎ ،ﻓﻨَـﺎﺩَﺗْﻨِﻲ ﺃُﻣِّـﻲ :ﻳﺎ ﻋﺒﺪَ ﺍﻟﻠﱠﻪِ ﺗَﻌـﺎﻝَ ،ﻫَﺎﻙَ ،ﻓﻘَﺎﻝ ﳍَﺎ ﺍﻟﻨﱠﺒِﻲﱡ Jﻣَﺎ ﺗُﻌﻄﻴﻨَﻪُ ؟
ﻛﺬْ َﺑﺔً "ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ.ﻗﺎﻟﺖْ :ﺃُﻋﻄِﻴﻪِ ﺗَﻤْﺮًﺍ ،ﻗﺎﻝ :ﺃﻣَﺎ ﺃَﻧﱠﻚِ ﻟَﻮْ ﻟَﻢْ ﺗَﻔﻌَﻠِﻲ ﻛُ ِﺘﺒَﺖْ ﻋَﻠﻴْﻚِ ِ
) ﻭﰲ ﻣﺴـــﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﱠﻪُ ﻋﻨﻪ ـ ﻋﻦ ﺭﺳﻮﻝُ ﺍﻟﻠﱠﻪِ Jﺃَﻧﱠﻪ
ﻗﺎﻝ " :ﻣﻦ ﻗـــﺎﻝ ﻟﺼـﱯ ﺗﻌــﺎﻝ ،ﻫـﺎﻙ ،ﰒ ﱂ ﻳﻌـﻄﻪ ﻓﻬﻲ ﻛـﺬﺑﺔ " ( .
ﻫَﻜﺬَﺍ ﻛﺎﻥَ ﺭﺳﻮﻝُ ﺍﻟﻠﱠﻪِ Jﻣُ َﺮﺑﱢﻴًﺎ ﺣَﻜِﻴﻤًﺎ ﻓِﻲ ﺧَﺎﺻﱠﺔِ ﺑﻴﺘﻪِ ﻭﻋُﻤﻮﻡِ ﺍﳌﺴـــــﻠﻤﲔَ ،ﻳَﻔﻴﺾُ
ﻗﻠﺒُﻪُ ﻋَﻄْﻔًﺎ ﻭﺭﲪﺔً ،ﻓَﻴﻨﻌَﻜِﺲُ ﺫﻟﻚَ ﻋﻠَــــﻰ ﺃَﻓﻌﺎﻟِﻪِ ،ﻭﻳَﺘﻮﺟﱠﻪُ ﺑِﺄﻗﻮﺍﻟِﻪِ ﺍﻟﺼﱠﺎﺩﻗﺔِ ﺇﱃ
ﺍﳌﺴﻠﻤﲔَ ﻛﺎﻓﱠﺔً ،ﻓﻴَﺠِﺪﻭﻥَ ﻓﻴﻬَﺎ ﺃُﺻﻮﻝَ ﺍﻟﺘﱠﺮﺑ َﻴﺔِ ﺍﻟﺴﱠﻠﻴﻤﺔِ ،ﺍﻟَّﱵ ﺗَﺮﺗَﻜﺰُ ﻋﻠَﻰ ﺍﻟْﻘُﺪﻭﺓِ ﻓِﻲ
ﺍﻟﺴﱡﻠُﻮﻙِ ،ﻭﻋﻠَﻰ ﺍﻟﺼِّﺪﻕِ ﻓِﻲ ﺍﻟْﻘﻮﻝِ ،ﺣَﻴﺚُ ﻻَ ﺇِﻓﺮﺍﻁَ ﻭﻻَ ﺗَﻔﺮﻳﻂَ .
26
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻛﺎﻥَ Jﻋَﻄُﻮﻓًﺎ ﻋﻠﻰ ﺃﺑﻨﺎﺋِﻪِ .ﺍﺳ َﺘ ِﺪﻝﱠ ﻋﻠﻰ ﻫﺬﺍ ﲟﺎ ﺗَﻌﺮَﻓُﻪُ ﻣﻦ ﺳﲑﺗِﻪِ . .1
) ﻣَﻦ ﻻ ﻳَﺮﺣَﻢُ ﻻ ﻳُﺮﺣَﻢُ ( ﻣﺎ ﺍﳌﻮﻗِﻒُ ﺍﻟﺬﻱ ﻗﻴﻞَ ﻓﻴﻪِ ﻫﺬﺍ ﺍﳊﺪﻳﺚُ ؟ ﻭﻋﻼﻡَ ﻳَﺪﻝﱡ ؟ .2
) ﻛﺎﻧﺖ ﻳﺪﻱ ﺗَﻄِــﻴﺶُ ﰲ ﺍﻟﺼﱠﺤْ َﻔﺔِ ( ﻣَﻦ ﻗﺎﺋﻞُ ﻫﺬﻩ ﺍﻟﻌــﺒﺎﺭﺓ ؟ ﻭﻣﺎ ﻣﻌـــﻨﺎﻫﺎ ؟ ﻭﻣﺎ .3
ﺧﺪﳚ ُﺔ ﺑﻨﺖُ ﺧُ َﻮﻳِْﻠﺪٍ ـ ﺭﺿِﻲ ﺍﻟﻠﱠﻪُ ﻋﻨﻬَﺎ ـ ﻫِﻲَ ﺃﻭﱠﻝُ ﺯَﻭﺟﺎﺗِﻪِ ، Jﺗﺰﻭﱠﺟَﻬﺎ ﻗﺒ َﻞ
ﻋﺪَﺍ ﺇِﺑﺮﺍﻫﻴﻢَ ،ﻓِﺈﻥﱠ ﺃُﻣﱠﻪُ ﻣَﺎﺭﻳﺔُ ﺍﻟ ِﻘﺒْﻄِﻴﱠﺔُ،
ﺍﻟ ﱡﻨﺒُﻮﱠﺓِ ﻭﻋُﻤﺮُﻩُ 25ﺳﻨﺔً ،ﻭﻫْﻲ ﺃُﻡﱡ ﺃﻭﻻﺩِﻩِ َ
ﺖ ﻗﺒﻞَ ﺍﳍِﺠﺮَ ِﺓ ﺑﺜﻼﺙِ ﺳِﻨﲔَ . ﱂ ﻳﺘﺰﻭﱠﺝْ ﻋﻠﻴﻬَﺎ ﺣﱴ ﺗُﻮِﻓِّﻴَ ْ
ﻭ ْ
27
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺱ ﺍﻟﺘﱠﻬْﺬِﻳﺐِ ﻭَﺍﻷَﺧْﻼَﻕِ
ﻣِﻦْ ﺩُﺭُﻭ ِ
28
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺍﻟﺘﱠﺪْﺧِــﲔُ :
َﻳﻈُﻦﱡ ﺑَﻌْﺾُ ﺍﻟﻨﱠﺎﺱِ ﺃَﻥﱠ ﺍﻟﺘﱠﺪﺧﲔَ ﻭﺳﻴﻠﺔٌ ﻣﻦ ﻭَﺳـﺎ ِﺋﻞِ ﺍﻟﺘﱠﺮْﻓِﻴﻪِ ﻋﻦ ﺍﻟﻨﱠﻔْﺲِ ،ﻭﺗَﻨَﺎﺳَﻮْﺍ ﺃَﻧﱠﻬُﻢ
ﻳُﺪﺧِﻠﻮﻥَ ﺇﱃ ﺃﺟْﺴـــﺎﻣﻬﻢْ ﺳُﻤُﻮﻣًﺎ ،ﻻَ ﺗُﺆﺛِّﺮُ ﻋﻠﻰ ﺍﻟْﺠِﻬﺎﺯِ ﺍﻟﺘﱠﻨَﻔُّﺴِﻲِّ ﻓﻘﻂْ ،ﻭﺇِﻧﱠﻤﺎ ﻋﻠَﻰ ﻛُﻞِّ
ﻋﺪﱠﺓِ ﻋَﻨَﺎﺻِﺮَ ﻛﻴﻤْﻴﺎﺋِ ّﻴَﺔٍ ﻭﻃﺒﻴﻌِﻴﺔٍ ﺃﺟﻬِﺰﺓِ ﺍﻟْﺠﺴـﻢِ؛ ﺫﻟﻚَ ﻷَﻥ ﻣﺎﺩﱠﺓَ ﺍﻟﺪﱡﺧَﺎﻥِ ﻣُﺮَﻛﱠ َﺒﺔٌ ﻣﻦ ِ
ﳍﺎ ﺗَﺄﺛﲑﺍﺕٌ ﺧﻄﲑَﺓٌ ،ﻳَﻨﺘُﺞُ ﻋﻨﻬَﺎ ﻋَﺪﺩٌ ﻣﻦ ﺍﻹِﺻَﺎﺑَﺎﺕِ ،ﺃﳘُّﻬﺎ :
.1ﺗَﺨْﺪِﻳﺮُ ﺍﻟﺪِّﻣﺎﻍِ ،ﻭﺗَﻌﻄﻴﻞُ ﻭَﻇﻴﻔَﺘﻪِ .
ﺼ َﺒﺔِ ﺍﳍَﻮﺍﺋِﻴﱠﺔِ .
.2ﺍﻹِﺻﺎ َﺑﺔُ ﺑِ ِﻌﺪﱠﺓِ ﺳَﺮَﻃَﺎﻧَﺎﺕٍ ﻓِﻲ ﺍﻟﺮِّ َﺋﺘَﻴْﻦِ ،ﻭﺍﳊَﻨْﺠَﺮَﺓِ ،ﻭﺍﻟﻘَ َ
.3ﺃﻣﺮﺍﺽُ ﺍﻷَﻭْﻋِ َﻴﺔِ ﺍﻟﺪﱠﻣَ ِﻮﻳﱠﺔِ ﻭﺍﻟﻘﻠﺐِ .
ﺤﺔِ ﺍﻟﺼﱠﺪْ ِﺭﻳﱠﺔِ ،ﺍﻟﱵ ﺗُﺆَﺩِّﻱ ﺇﱃ ﺍﳌﻮﺕِ ﺍﳌُﻔﺎﺟِﺊِ . .4ﺯِﻳﺎﺩَﺓُ ﺍﻹِﺻﺎ َﺑﺔِ ﺑﺎﻟﺬﱠﺑْ َ
.5ﺗَﺼَﻠُﺐُ ﺍﻟﺸﱠﺮَﺍ ِﻳﲔِ ،ﺍﻟﺬﻱ ﻳُ َﻌﺪﱡ ﺃﺣﺪَ ﺃﺳﺒﺎﺏِ ﺍﻟﺴﱠﻜ َﺘﺔِ ﺍﻟﺪﱢﻣﺎﻏِﻴﱠﺔ ﺍﻟﻘﺎﺗِﻠﺔِ .
ُﻣﻀَﺎﻓًﺎ ﺇِﻟَﻰ ﺫﻟﻚ ﺍﻷﻣﻮﺍﻝُ ﺍﻟﱠﱵ ﺗُﺼْﺮَﻑُ ﻓﻴﻬﺎ ،ﻭﺍﻟﱵ ﺗُﻌﺪﱡ ﻣﻦ ﺍﻹِﺳـــــــﺮَﺍﻑِ ،ﻭﺍﻟﺘﱠﺒْﺬِﻳﺮِ
ﺍﻟﻠﱠ َﺬﻳْﻦِ ﻳَﻨﻬَﻰ ﻋﻨﻬُﻤَﺎ ﺍﻹِﺳْﻼﻡُ .ﻗﺎﻝ ﺗَﻌﺎﻟَﻰ :
) . 27ﺍﻹﺳﺮﺍء (
29
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭﻗﺎﻝ ـ ﺳُﺒْﺤَﺎﻧَﻪُ ـ :
) .28ﻏﺎﻓﺮ (
ﺤﺔٍ ﻛﺮﻳ َﻬﺔٍ ،ﺗُﻨَﻔِّﺮُ ﻣِﻨْﻪُ ﺍﻵﺧَﺮِﻳﻦَ ،ﻭﻛَﺜﲑ ﻣَﺎﺯِﺩْ ﻋﻠﻰ ﺫﻟﻚَ ﺃَﻥﱠ ﺍﳌُﺪَﺧِّﻦَ ﻳَﺼـــــــﲑُ ﺫَﺍ ﺭَﺍﺋ َ
ﻳُﻀْﻄَﺮﱡ ﺇِﻟَﻰ ﺍﻟْﺠﻠﻮﺱِ ﻭَﺣِﻴﺪًﺍ ،ﻷﻧﻪُ ﻳُﺪﺭِﻙُ ﺃَﻥﱠ ﺍﻟﺘﱠﺪﺧﲔَ ﻳُﺆْﺫِﻱ ﺍﳉَﺎﻟﺴﲔَ .
ﺠﺪُ ﺍﻹﺳـــﻼﻡَ ﻳُﺤﺎﺭِﺏُ ﻋَﺎﺩﺓَ ﺍﻟﺘﱠﺪﺧﲔِ؛ ﳌﺎ ﻓِﻴﻬَﺎ ﻣِﻦ ﺿَﺮَﺭٍ ﺑﺎﻟﺒَﺪﻥِ ﻭﺍﳌﺎﻝِ؛ ﻣِﻦ ﺃﺟْﻞِ ﺫﻟﻚَ ﻧَ ِ
ﺇِﺫْ ﻟﻴﺲَ ﻣﻦ ﺍﻟْﺤِﻜ َﻤﺔِ ﻭﺍﻟﻌﻘْﻞِ ﺃﻥْ ﳚْﻠِﺐَ ﺍﻹﻧﺴــﺎﻥُ ﻟﻨﻔﺴِﻪِ ﺍﳋَﺴـــﺎﺭَﺓَ ﻭﺍﻷﻣْﺮﺍﺽَ .ﻭﻗﺪ
ﺗَﻔَﻄﱠﻦَ ﻟﺬﻟﻚ ﻛﺜﲑٌ ﻣﻦ ﺍﳌُﺪﺧِّ ِﻨﲔَ ،ﻓَﺄَﻗْﻠَﻌُﻮﺍ ﻋَﻨْﻪُ ،ﻭﺗَﺨَﻠﱠﺼُﻮﺍ ﻣﻨﻪُ ﺑِﻜﻞِّ ﺳُﻬُﻮﻟﺔٍ ﻭﻳُﺴْﺮٍ .
ﺍﳌُﺨَـــﺪﱢﺭَﺍﺕُ :
ﻧﻮﻉٌ ﺁﺧﺮُ ﻣﻦ ﺍﻵﻓَﺎﺕِ ﺍﻟﻀﱠﺎﺭﱠﺓِ ﲜﺴـﻢِ ﺍﻹﻧﺴـﺎﻥِ ﻭﻣﺎﻟِﻪِ ،ﻻَ ﻳُﻘ ِﺒﻞُ ﻋﻠﻴﻬَﺎ ﺻَﺎﺣﺐُ ﻋَﻘﻞٍ ،ﻭﻻ
ﺴﺒِّﺐُ:
ﺨﺪﱢﺭَﺍﺕِ ﺗُ َ
َﻳﺘَﻌَﺎﻃَﺎﻫَﺎ ﺇﻻ ﻣﻦْ ﺃﺭﺍﺩَ ﺍﻻﻧْﺘِﺤﺎﺭَ؛ ﺫﻟﻚ ﻷِﻥﱠ ﺍﳌُ َ
ﺼﺒِﻲِّ .
ﳉﻬَﺎﺯِ ﺍﻟْﻌَ َ
.1ﺗَﺨﺪﻳﺮَ ﺍﻟﺪِّﻣﺎﻍِ ،ﻭﺗَﻌﻄِﻴﻞَ ﻭَﻇﺎﺋِﻔِﻪِ ،ﻭﺫﻟﻚَ ﺑِﻮُﺻُﻮﻟِﻬﺎ ﺇﱃ ﺍ ِ
.2ﺍﻹﺩﻣﺎﻥَ ﲝﻴْﺚُ ﻳَﻌﺘﺎﺩُﻫﺎ ﺍﳉِﺴــــــــــﻢُ ،ﻓﺈﺫَﺍ ﱂ ﻳَﺘﺤﺼﱠﻞْ ﻋﻠﻴﻬَﺎ ﻓِﻲ ﺃﻭﻗَﺎﺗِﻬﺎ ﺃﺻْﺒﺢَ
ﺍﳌُﺘﻌَﺎﻃِﻲ ﻓِﻲ ﺣَﺎﻟﺔٍ ﺗُﺸــــــــﺒِﻪُ ﺍﳉُﻨُﻮﻥَ ﻣِﻤﱠﺎ ﻳُﺆَﺩِّﻱ ﺑﻪِ ﺇﱃ ﺍﺭﺗِﻜﺎﺏِ ﺟﺮﺍﺋﻢِ ﺍﻟﻘﺘْﻞِ،
ﻭﺍﻟﺴﱠﺮِﻗﺔِ ﻭﻏَﲑﻫَﺎ ،ﺑﺎﻹِﺿﺎ َﻓﺔِ ﺇﱃ ﺣَﺎﻻﺕِ ﺍﳊُﺰْﻥِ ،ﻭﺍﻻﻛْﺘِﺌَﺎﺏِ ﺍﻟﱵ ﺗُﺴَﻴْﻄِﺮُ ﻋﻠﻴﻪِ .
30
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺨﺪِّﺭَﺍﺕِ ،ﻣﺜﻞِ: ﻄﺔِ ﺑﲔ ﻣُﺘﻌﺎﻃِـﻲ ﺍﳌُ َ .3ﺍﻧﺘِﻘَﺎﻝَ ﺍﻷﻣﺮﺍﺽِ ﺍﳌُﻌْ ِﺪ َﻳﺔِ ﺍﻟﱵ ﺗَﻨﺘُﺞُ ﻋﻦ ﺍﳌُﺨﺎﻟَ َ
ﺴ َﺒﺔِ )ﺍﻹِﻳﺪْﺯْ( ،ﻭﺍﻟ ِﺘﻬَﺎﺑَﺎﺕِ ﺍﻟْ َﻜ ِﺒﺪِ ﺍﻟﻔَﻴْﺮُﻭﺳِﻴﱠﺔِ ،ﻭﺍﻟﺘِﻬﺎﺑﺎﺕِ
ﻋﺔِ ﺍﳌُﻜْﺘَ َ
ﻣـﺮﺽِ ﻧَﻘْﺺِ ﺍﳌَﻨَﺎ َ
ﺃﺟْﻬِﺰَﺓِ ﺍﻟﺘﱠﻨَﻔُّﺲِ ،ﻭﻏﲑِ ﺫﻟﻚ ﳑﱠﺎ ﻫﻮ ﺛَﺎﺑِﺖٌ ﰲ ﺍﻟﻄِّﺐِّ .
ﺨﺪِّﺭﺍﺕِ ﻣﻦ ﺇﻫْﻤَﺎﻝِ ﺍﻟْﻌﻨﺎ َﻳﺔِ ﺑِﺎﻟﻨﱠﻈَﺎ َﻓﺔِ، .4ﺍﳊَﺎﻟﺔَ ﺍﻟﺴﱠﻴﱢﺌﺔَ ﺍﻟﱵ ﻳَﺼـﻞُ ﺇﻟﻴﻬَﺎ ﻣُﺘﻌﺎﻃِﻲ ﺍﳌُ َ
ﻭﺍﻟﻐِﺬﺍءِ ﺍﳉَ ّﻴِﺪِ ﳑﺎ ﻳُﺆﺩِّﻱ ﺇﱃ ﺍﻟﻀﱠﻌْﻒِ ،ﻭﺍﳍُﺰﺍﻝِ ﻭﺍﻟﺘﱠﻌﺮﱡﺽِ ﻟﻜﻞِّ ﺍﻷﻣﺮﺍﺽِ .
ﺨﺪﱢﺭَﺍﺕِ ﺗُﺴــﺒِّﺐُ ﺧﺴــﺎﺋﺮَ ﻣﺎﻟِﻴﱠﺔً ،ﻛﺎﻥ ﺍﻷَﻭْﻟَﻰ ﺃﻥ ﻳُﻨْﻔِ َﻘﻬَﺎ .5ﺇﱃ ﺟَﺎﻧﺐِ ﻣﺎ ﺗﻘﺪﱠﻡَ ﻓﺈِﻥﱠ ﺍﳌُ َ
ﺍﻹﻧﺴـــﺎﻥُ ﻋﻠﻰ ﻧَﻔﺴـــﻪَِ ،ﻳﺒْﲏ ﺎ ﺑَﻴﺘًﺎ ،ﺃﻭ ﻳُﻜَﻮِّﻥَ ﺎ ﺃُﺳﺮﺓً ،ﺃﻭ ﻳُﻨﻔِﻘَﻬﺎ ﻋﻠﻰ ﻣَﺸْﺮُﻭﻉٍ
ﻳُﺆﻣِّﻦ ﻣُﺴْﺘﻘْﺒَﻠَﻪُ .
ﻣﻦ ﺃﺟْﻞِ ﻫﺬﺍ ﺣَﺎﺭَﺎ ﺍﻹﺳـــﻼﻡُ ﳏﺎﺭﺑﺔً ﻋﻨﻴﻔﺔً ،ﻭﺷـــﺪﱠﺩَ ﺍﻟﻨﱠﻬْﻲَ ﻋﻦ ﺍﻻﺗِّﺠَﺎﺭِ َﺎ ﻷِﻥﱠ
ﲦﻨَﻬﺎ ﻳُ َﻌﺪﱡ ﻣﺎﻻً ﺣَﺮَﺍﻣًﺎ ،ﻭﻋﻦْ ﺗَﻌَﺎﻃﻴﻬَﺎ ﻷِﻥ ﺍﳌُﺘﻌﺎﻃِﻲ ﻳُﻠﻘـﻲ ﺑﻨﻔﺴِﻪِ ﺇﱃ ﻫَﺎ ِﻭ َﻳﺔِ ﺍﳍَﻼﻙِ،
ﻭﺍﷲُ ﺗﻌﺎﻟَﻰ ﻳَﻘﻮﻝُ :
) . 194ﺍﻟﺒﻘﺮﺓ (
31
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
.2ﺍﻹﺻﺎﺑﺔُ ﺑﺒﻌﺾِ ﺍﻷﻣﺮﺍﺽِ ﺍﳌﺘﻌﻠِّﻘﺔِ ﺑﺄﺟﻬِﺰﺓِ ﺍﻟﺘﱠﻨﻔُﺲِ .
.3ﺍﺭﺗﻜﺎﺏُ ﺍﳉــــــــــﺮﺍﺋﻢِ ﻭﺍﻷﺧﻄﺎءِ ،ﺍﻟﱵ ﻗﺪْ ﺗَﻜﻮﻥُ ﻗﺎﺗﻠﺔً ،ﻛﺎﻟﺸﱢﺠَﺎﺭِ ،ﻭﺣﻮﺍﺩِﺙِ
ﺍﻟﺴﱠﻴﱠﺎﺭﺍﺕِ.
.4ﺗَﺸْﺘِﻴﺖُ ﺍﻷُﺳَﺮِ ،ﻭﺗﺮﻙُ ﺍﻷﺑﻨَﺎءِ ﻣُﺸَﺮﱠﺩِﻳﻦَ .
.5ﺍﻹﺳﺮﺍﻑُ ،ﻭﺗﺒﺬﻳﺮُ ﺍﳌﺎﻝِ ،ﻭﻫﻮ ﻣﺎ ﻳَﻨﻬَﻰ ﻋﻨﻪُ ﺍﻹِﺳﻼﻡُ .
ﻣﻦ ﺃﺟــﻞِ ﺫﻟﻚَ ﺣـــﺮﱠﻡَ ﺍﻹﺳــــﻼﻡُ ﺍﳋﻤــﺮَ ﺑَﻴـﻌًﺎ ﻭﺷِـﺮﺍءً ،ﻭﺻـــﻨَﺎﻋﺔً ،ﻭﺗﻌـﺎﻃﻴًﺎ .
ﻗـﺎﻝَ ـ ﺗﻌﺎﻟَﻰ ـ :
) .92ﺍﳌﺎﺋﺪﺓ (
ﻭﻗﺎﻝَ ) : Jﻣُﺪْﻣِﻦُ ﺍﳋَﻤْﺮِ ﺇِﻥْ ﻣَﺎﺕَ ﻟَﻘِﻲَ ﺍﷲَ ﻛَﻌَﺎ ِﺑﺪِ ﻭَﺛَﻦٍ ( ﺭﻭﺍﻩ ﺃﲪﺪ.
ﻋﻬْﺪ ﳌَﻦ ﻳَﺸــﺮَﺏُ ﺍﳌُﺴْﻜِﺮَ ﺃﻥ ﻳَﺴـــﻘِﻴَﻪُ ﻣ ْﻦﻭﻗﺎﻝَ ) : Jﻛُﻞُّ ﻣُﺴْﻜِﺮٍ ﺣَﺮَﺍﻡٌ ،ﺇﻥَّ ﻋَﻠﻰ ﺍﻟﻠﱠﻪِ َ
ﳋﺒَﺎﻝِ ،ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳـﻮﻝَ ﺍﻟﻠﱠﻪِ ،ﻭﻣَﺎ ﻃِﻴ َﻨﺔُ ﺍﳋَﺒﺎﻝِ ؟ ﻗﺎﻝ :ﻋَﺮَﻕُ ﺃﻫْﻞِ ﺍﻟﻨﱠﺎﺭِ ﺃﻭ ﻃِﻴ َﻨﺔِ ﺍ َ
ﺻﺪِﻳﺪَﻫُﻢْ ( .ﺤﻬُﻢْ ﻭ َﻋُﺼَﺎﺭَﺓُ ﺃﻫﻞِ ﺍﻟﻨﱠﺎﺭِ ( ) 1ﻳَﻌْﻨِﻲ ﻗَﻴْ َ
32
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﺴ ﱢﺒﺒُﻬَﺎ ؟
ﳌﺎﺫَﺍ ﺣَﺎﺭﺏَ ﺍﻹِﺳﻼَﻡُ ﺍﻟﺘﱠﺪﺧﲔَ ؟ ﻭﻣﺎ ﻫﻲَ ﺍﻷَﻣﺮَﺍﺽُ ﺍ َﻟﺘِﻲ ﻳُ َ .1
ﻣَﺎ ﺍﻷَﺿﺮَﺍﺭُ ﺍﻟﻨﱠﺎﲡﺔُ ﻋَﻦْ ﺍﳌُﺨﱠﺪَﺍﺭَﺕِ ؟ ﻭﻣَﺎ ﻣﻮﻗِﻒُ ﺍﻹﺳﻼﻡِ ﻣِﻨﻬَﺎ ؟ ﻭﳌﺎﺫَﺍ ؟ .6
33
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِﻴﱠﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
34
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣَﻌْﻨﺎﻫَﺎ ﺍﻟﻜَﻠِ َﻤﺔُ
ﻄﻬﱠﺮ ﻣِﻦ ﺍﻟﻜُﻔﺮِ ﻭﺍﻟﻄﱡﻐﻴﺎﻥِ
ﺗَ َ 3
ﻓَﺠَﻤَﻊَ ﺍﻟﺴﱠﺤَﺮَﺓَ E
ﺑِﻌُﻘُﻮ َﺑﺔِ O
ﻹﺟْﻤﺎﻟِﻲﱡ :
ﺍﳌَﻌْﻨَﻰ ﺍ ِ
ﻄﻬﱠﺮِ ﺍﳌُﺒﺎﺭَﻙِ ﺍﳌُﺴَﻤﱠـــﻰ
ﺣﲔَ ﻧَﺎﺩَﺍﻩُ َﺭﺑﱡﻪُ ﺑِﺎﻟﻮﺍﺩِﻱ ﺍﳌُ َ ﺧﺒَﺮُ ﻣُﻮﺳَـــﻰ ِ َﻫﻞْ ﺟﺎءَﻙَ ﻳَﺎ ﻣُﺤَﻤﱠﺪَُ ،
"ﻃُﻮَﻯ" ﺍﻟﱠﺬِﻱ ﻳَﻘَﻊُ ﻓِــﻲ ﻃُﻮﺭِ ﺳِﻴﻨﺎءَ؟ ﺇﺫْ ﻗَﺎﻝَ ﻟَﻪُ ﺭﺑﱡﻪُ :ﺍﺫْﻫَﺐْ ﺇﻟَـــﻰ ﻓِﺮْﻋَﻮﻥَ ،ﺇﻧﱠﻪُ ﺗَﺠﺎﻭَﺯَ
ﻄﻬﱢﺮَ ﻧَﻔﺴَﻚَ ﻣِﻦَ ﺍﻟﻨﱠﻘﺎﺋِﺺِ ،ﻭﺗُﺤَﻠﱢـــﻴﻬﺎَ ﳊﺪﱠ ﰲ ﺍﻟﻄﱡﻐْـــﻴﺎﻥِ ﻭﺍﻟﻜُﻔﺮِ ،ﻓﻘُﻞْ ﻟَﻪُ :ﺃَﺗَﻮﺩﱡ ﺃﻥْ ﺗُ َ ﺍ َ
ﻋﺔِ ﺭﺑﱢﻚَ ،ﻓﺘَﺨﺸَﺎﻩُ ﻭ َﺗﺘﱠﻘِﻴﻪِ؟ ﺑِﺎﻹﳝﺎﻥِ ،ﻭﺃَﻫْ ِﺪﻳَﻚَ ﺇﱃ ﻃَﺎ َ
ﻭﻟَﻤﱠﺎ ﻟَﻢ ﻳَﻘْﺘَﻨﻊْ ﻓِﺮﻋَﻮﻥُ ﺑﻜَﻼﻡِ ﻣﻮﺳَﻰ ﺃَﻇْﻬَﺮَ ﻣُﻮﺳَـﻰ ﻣُﻌﺠِﺰَﺓً ﻭﻋَﻼ َﻣﺔً ﻳَـﺮﺍﻫَﺎ ﺑِﻌَﻴﻨِﻪِ،
ﻭﻫِﻲَ ﺍﻧْﻘِﻼﺏُ ﺍﻟﻌَﺼـــــﺎ ﺣﻴﱠﺔً ،ﻭﺍﻟﻴﺪِ ﺑﻴﻀَﺎءَ ﺳَﻠِﻴ َﻤﺔً ﻣِﻦ ﻛُﻞﱢ ﺳُﻮءٍ ،ﻟﻜﻦﱠ ﻓِﺮﻋﻮﻥَ َﻛﺬﱠﺏَ ﻣَﺎ
ﺟَﺎءَ ﺑِﻪِ ﺳَ ﱡﻴﺪُﻧﺎ ﻣﻮﺳَﻰ ،ﻭﻋَﺼَﻰ ﺭﺑﱠﻪُ ،ﺛُﻢﱠ ﻭَﻟﱠﻰ ﻣُﻌْﺮِﺿًﺎ ﻋَﻦِ ﺍﻹﳝَﺎﻥِ ،ﳎ َﺘ ِﻬﺪًﺍ ﻓِـﻲ ﺗَﻜﺬِﻳﺐِ
ﻣﻮﺳَﻰ ،ﻓَﺠَﻤﻊَ ﺍﻟﺴﱠﺤَﺮَﺓَ ﻭَﺃَﻫﻞَ ﻣَﻤﻠَ َﻜﺘِﻪ ،ﻓَﻘﺎﻝَ ﳍًﻢ :ﺃﻧَﺎ َﺭﺑﱡﻜُﻢُ ﺍﻷﻋْﻠَﻰ ﺍﻟﱠﺬِﻱ ﻻَ ﺭﺏﱠ ﻓَﻮْﻗَﻪُ،
ﻓَﺎﻧﺘَﻘَﻢَ ﺍﷲُ ﻣِﻨﻪُ ﰲ ﺍﻟﺪﱡﻧﻴَﺎ ﺑﺎﻹﻏْﺮﺍﻕِ ﰲ ﺍﻟ َﺒﺤْﺮِ ،ﻭﰲ ﺍﻵﺧِﺮَﺓِ ﺑﺎﻟﻨﱠﺎﺭِ.
ﻈﺔً ﻟِﻤَﻦ ﻳَﺨﺎﻑُ ﺃﻥ ﻳَﻘَﻊَ ﻟﻪُ ﺍﳌﺼِﲑُ ﺫﺍﺗُﻪُ، ﻋَﺣﺪَﺙَ ﻟﻔﺮْﻋَﻮﻥَ ﻭﺟُـﻨﺪِﻩِ ﻟﻌِﱪَﺓً ﻭ ِ ﺇﻥﱠ ﻓﻴﻤَﺎ َ
ﻭﻓﻴﻪِ ﺩَﺭْﺱٌ ﻷﻣْﺜَﺎﻟِﻪِ ﻣِﻦَ ﺍﳌﺘَﻤﺮﱢﺩﻳﻦَ ﺍﻟﻄﱡﻐَﺎﺓِ ﺍﳌَﻐْﺮُﻭﺭِﻳﻦَ ﺑِﻘُﻮﱠ ِﺗﻬِﻢ.
35
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﺱ َ .1ﺃﻳْﻦَ ﻧﺎﺩَﻯ ﺭﺑﱡﻨﺎ ﺳَ ﱢﻴﺪَﻧَﺎ ﻣﻮﺳَﻰ؟ ﻭَﺇﱃ ﻣَﻦْ ﺑَﻌَﺜَﻪُ؟ ﻭَﻣﺎﺫَﺍ ﻳَﻘُﻮﻝُ ﻟَﻪُ؟
ﺱ َ . 2ﻫﻞْ ﺁﻣَﻦَ ﻓِﺮﻋَﻮﻥُ؟ ﻭﺍﳌُﻌْﺠِﺰﺍﺕُ ﺍﻟﱠﺘِﻲ َﺃﻳﱠﺪَﻩُ ﺍﷲُ ﺑِﻬﺎ؟ ﻭﻣَﺎﺫﺍ ﻛَﺎﻥَ ﺭَﺩﱡ ﻓِﺮﻋَﻮﻥَ؟
ﺱ . 3ﻛَﻴْﻒَ ﻋﺎﻗَﺐَ ﺍﷲُ ﻓِﺮﻋَﻮﻥَ؟ ﻭﻣﺎ ﺍﻟﻌِﱪَﺓُ ﻣﻦ َﻫﺬِﻩِ ﺍﻟﻘِﺼﱠﺔِ؟
36
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﻌَﻘﻴﺪَﺓِ
) ﻣِ َﻦ ﺍﻵﻳﺔِ . 9ﺍﻟﺸﻮﺭﻯ (
َﻓﻬُﻮَ ﺳُـﺒْﺤَﺎﻧَﻪُ ﻣُﺘﱠﺼِـﻒٌ ﺑِﻜُﻞﱢ ﺻِﻔَﺎﺕِ ﺍﻟْﻜَﻤَﺎﻝِ َﻭﻣُﻨَﺰﱠﻩٌ ﻋَﻦْ ﻛُﻞﱢ ﺻِﻔَـﺎﺕِ ﺍﻟﻨﱡﻘْﺼَـﺎﻥِ ،ﻭَﻛُﻞﱡ ﻣَـﺎ
ﻳَﺨْﻄُﺮُ ﻋَﻠَﻰ ﺑَﺎﻝِ ﺍﻹِﻧْﺴَﺎﻥِ ﻓَﺎﻟﻠﱠﻪُ ﻣُﺨَـﺎﻟِﻒٌ ﻟَﻪُ ،ﻓَﻌِﻠْﻤُﻪُ ﻟَﻴْﺲَ ﻛَﻌِﻠْﻢِ ﻏَﻴْﺮِﻩِ ﻣِﻦَ ﺍﻟْﻤَﺨْﻠُﻮﻗَﺎﺕِ ،
ﻭَﺳَﻤْﻌُﻪُ ﻟَﻴْﺲَ ﻛَﺴَﻤْ ِﻌﻬِﻢْ َ ،ﻭﺑَﺼَﺮُﻩُ ﻟَﻴْﺲَ َﻛﺒَﺼَﺮِﻫِﻢْ ،ﻭَﻛُﻞﱡ ﻣَﺎ َﺛﺒَﺖَ ﻓِــﻲ ﺍﻟْ ِﻜﺘَﺎﺏِ ﻭَﺍﻟﺴﱡ َﻨﺔِ ﻣِﻦَ
ﺍﻟﺼﱢﻔَﺎﺕِ ﺍﻟﻮَﺍﺟِﺐُ َﻧﺤْﻮَﻫَﺎ ﺇِﺛْﺒَﺎﺕُ ﻣَﻌْﻨَﺎﻫَﺎ ﻋَﻠَـــــﻰ ﺍﻟ َﻮﺟْﻪِ ﺍﻟﻼﱠﺋِﻖِ ِﺑﻬَﺎ ﻣَﻊَ ﺗَﻔْﻮِﻳﺾِ ﺍﻟﻌِﻠْﻢِ
ﺑِﻜَﻴِﻔﱠ َﻴﺘِﻪِ ﺇِﻟَﻰ ﺍﻟﻠﱠﻪِ ﺗَﻌَﺎﻟَﻰ.
ﺩَﻻَ ِﺋﻞُ ﺗُﺆَ ﱢﻛﺪُ ﺑِﺄَﻥﱠ ﺍﻟﻠﱠﻪِ ﺗَﻌَﺎﻟَﻰ ﻟَﻴْﺲَ ﻛَﻤِﺜْﻠِﻪِ ﺷَﻲْ ٌء :
ﺇَﺫَﺍ ﻋَﻠِﻢَ ﺍﻹِﻧْﺴَـﺎﻥُ ﺳِﺮﺍ ﻣِﻦْ ﺃَﺳْﺮَﺍﺭِ َﻫﺬَﺍ ﺍﻟْﻜَﻮْﻥِ ،ﻓَــﺎﻟﻠﱠﻪُ ﻫُـﻮَ ﺍﻟﱠﺬِﻱ ﻭَﻓﱠﻘَﻪُ ِﻟﺬَﻟِﻚَ ؛ ﻷَﻥﱠ ﺍﻟﻠﱠﻪَ
37
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺠﺪﱢﺩٌ ﺣَﺎﺩِﺙٌ ، ﺗَﻌَﺎﻟَــــــﻰ ﺧَﻠَﻖَ ﺍﻟْﻜَﻮْﻥَ َﻭﻳَﻌْﻠَﻢُ ﺑِﻜُﻞﱢ ﺃَﺳْﺮَﺍﺭِﻩِ ﻣُﻨْﺬُ ﺧَﻠْﻘِﻪِ ،ﻓَﻌِﻠْﻢُ ﺍﻹِﻧْﺴَﺎﻥِ ﻣُﺘَ َ
ﺠﻬْﻞٍ َ ،ﺃﻣﱠﺎ ﻋِﻠْﻢُ ﺍﻟﻠﱠﻪِ ﺗَﻌَﺎﻟَﻰ َﻓﻬُﻮَ ﻋِﻠْﻢٌ ﻛَﺎ ِﻣﻞٌ ﺷَﺎ ِﻣﻞٌَﻣﺤْﺪُﻭﺩٌ ﺑِﺎﻟﺰﱠﻣَﺎﻥِ ﻭَﺍﻟْﻤَﻜَﺎﻥِ ،ﻣَﺴـﹿﺒُﻮﻕٌ ﺑِ َ
ﺟﻬْﻞٌ ،ﻭَﻻَ ﻳَﻠْﺤَﻘُﻪُ ﻧَﻘْﺺٌَ .ﻭﺇِﺫَﺍ ﺳَﻤِﻊَ َﻗﺪِﱘٌ ،ﻻَ َﻳﺤُﺪﱡﻩُ َﺯﻣَــــﺎﻥٌ ﻭَﻻَ ﻣَﻜَــــﺎﻥٌ ،ﻭَﻻَ ﻳَﺴْﺒِﻘُﻪُ َ
ﺧﺒَﺮًﺍ ﻛَﺎﻥَ ﻏَﺎ ِﺋﺒًﺎ ﻋَـﻨْﻪُ ،ﻓَﺎﻟﻠﱠﻪُ ﻫُﻮَ ﺍﻟﱠﺬِﻱ ﺃَﺭَﺍﺩَ ﺫَﻟِﻚَ؛ ﻷَﻥﱠ ﺍﻟﻠﱠﻪَ ﺗَﻌَـﺎﻟَــﻰ ﻳَﻌْﻠَﻢُ ﺑِﻪِ ﺍﻹِﻧْﺴَﺎﻥُ َ
َﻗ ِﺪﳝًﺎَ ،ﻗﺒْﻞَ ﻭُﻗًـﻮﻋِﻪَِ ،ﻭﺇِﺫَﺍ ﺭَﺃَﻯ ﺍﻹِﻧْﺴَﺎﻥُ ﺷَﻴْﺌًﺎ ﻟَﻢْ ﻳَﻌْ َﻬﺪْﻩُ ،ﻭَﻟَﻢْ ﺗَﻜُﻦْ ﻟَﻪُ ﺩِﺭَﺍ َﻳﺔٌ ﺑِﻪِ ،ﻓَـﺎﻟﻠﱠﻪُ
ﺟﺪَﻩُ ﻭَﺧَﻠَﻘَﻪُ . ﻫُﻮ ﺍﻟﱠﺬِﻱ ﻣَﻜﱠﻨَﻪُ ﻣِﻦْ ﺫَﻟِﻚَ؛ ﻷَﻧﱠﻪُ ﺗَﻌَﺎﻟَﻰ ﻫُﻮَ ﻣَﻦْ ﺃَﻭْ َ
ﺟﺪَ ﻭَﺧَﻠَﻖَ ﻛُﻞﱠ ﺍﻟْﻤَﺨْﻠُﻮﻗَﺎﺕَِ ،ﻭﻳَﻤْﻠِﻚُ َﺃﻣْﺮَﻫَﺎَ ،ﻭﻳَﻌْﻠَﻢُ ﺃَﺳْﺮَﺍﺭَﻫَﺎ، ﺇِﻥﱠ ﺍﻟﻠﱠﻪَ ﺗَﻌَﺎﻟَـﻰ ﻫُﻮَ ﺍﻟﱠﺬِﻱ ﺃَﻭْ َ
َﻭ َﻳﺘَﺼَﺮﱠﻑُ ﻓِﻴﻬَﺎَ ،ﻭﻳُ َﺪﺑﱢﺮُ ﺷَﺄْ َﻧﻬَﺎ ،ﻭَ َﻫﺬِﻩِ ﺍﻟْﻤَﺨْﻠُﻮﻗَﺎﺕُ ﻫِﻲَ ﺍﻟﱠﺘِــﻲ َﺗﺤْﺘَﺎﺝُ ﺇِﻟَﻴْﻪِ ،ﻭَﻻَ ﺗَﺴْﺘَﻄِﻴﻊُ
ﺍﻻﺳْﺘِﻐْﻨَﺎءَ ﻋَﻨْﻪَُ ،ﻓﻬِﻲَ ﺍﻟْﻤَﺨْـﻠُﻮ َﻗﺔُ ﻭَﻫُﻮَ ﺍﻟْﺨَـﺎﻟِﻖُ ،ﻭَﻫِﻲَ ﺍﻟﻀﱠﻌِــﻴ َﻔﺔُ ﻭَﻫُﻮَ ﺍﻟْﻘﹷﻮِﻱﱡ ،ﻭَﻫِﻲَ
ﺟﺔُ ﻭَﻫُﻮَ ﺍﻟْﻐَﻨِﻲﱡ ،ﻭَﻫِﻲَ ﺍﻟﺰﱠﺍﺋَِﻠﺔُ ﻭَﻫُﻮَ ﺍﻟْﺒَﺎﻗِــﻲ ،ﻭَﻫِﻲَ ﺍﻟﺬﱠﻟِﻴَﻠﺔُ ﻭَﻫُﻮَ ﺍﻟْﻌَـﺰِﻳﺰُ ،ﻓَﺎﻟﻠﱠﻪُ ﺍﻟْﻤُﺤْﺘَﺎ َ
ـ ﺳُـﺒْﺤَﺎﻧَﻪُ ﻭَﺗَﻌَـــﺎﻟَـــﻰ ـ ﻣُﺨﹿﺘَﻠِﻒٌ ﻋَﻨْﻬَﺎ َﻭﻣُﻐﹷﺎﻳِﺮٌ َﻟﻬَﺎ ﻻَ ﺗُﺸْـ ِﺒﻬُﻪُ ﻭَﻻَ ﺗُﻤَـﺎﺛِﻠُﻪُ ﻓِــــﻲ
ﺷَﻲْءٍ .ﻳَﻘُﻮﻝُ ﺗَﻌَﺎﻟَﻰ :
) . 4 -1ﺍﻹﺧﻼﺹ (
ﻲءٌ :
ﺟﺒُﻨَﺎ َﻧﺤْﻮَ ﺍﻟﻠﱠﻪِ ﺗَﻌَﺎﻟَﻰ ﺍ ﱠﻟﺬِﻱ ﻟَﻴْﺲَ ﻛَﻤِﺜْﻠِﻪِ ﺷَ ْ
ﻭَﺍ ِ
ﺣﺪٌ ﻓِــﻲ ﺫَﺍﺗِﻪِ َ ،ﻓﻼَ ﺷَﺮِﻳ َ
ﻚ ﻳَﺠِﺐُ ﻋَﻠَﻴْﻨَﺎ ﺃَﻥْ ﻧُﺆْﻣِﻦَ ِﺇﳝَﺎﻧًﺎ ﻻَ ﺷَﻚﱠ ﻓِﻴﻪِ ﺑِﺄَﻥﱠ ﺍﻟﻠﱠﻪَ ﺗَﻌَـﺎﻟَـﻰ ﻭَﺍ ِ
ﺣﺪٌ ﻣِﻦْ ﺧَﻠْﻘِﻪِ ﻓِﻲ ﺻِ َﻔﺔٍ ﻣِﻦْ
ﺷﺒِﻴﻪَ َ ،ﻭﻣُﻨْﻔَﺮِﺩٌ ﻓِﻲ ﺻِﻔَﺎﺗِﻪِ َ ،ﻓﻼَ ﻳُﺸْ ِﺒﻬُﻪُ ﺃَ َ
ﻟَﻪُ ،ﻭَﻻَ ﻣَﺜِﻴﻞَ ﻭَﻻَ َ
ﺻِﻔَﺎﺗِﻪِ َ ،ﻭﺑِﺄَﻧﱠﻪُ ﻣُﺘﱠﺼِﻒٌ ﺑِﻜُﻞﱢ ﺻِﻔَﺎﺕِ ﺍﻟْﻜَﻤَﺎﻝِ َﻭﻣُﻨَﺰﱠﻩٌ ﻋَﻦْ ﻛُﻞﱢ ﺻِﻔَﺎﺕِ ﺍﻟﻨﱡﻘْﺼَﺎﻥِ .
ﻄﲔَ .
ﻭُﻟِﺪَ ﺳﻴﺪُﻧﺎ ﺇﺑﺮﺍﻫِﻴﻢُ ﺑِﺒﺎﺑﻞَ ﺑﺎﻟﻌِﺮﺍﻕِ ،ﻭﺩُﻓِﻦَ ﻋﻠﻴﻪِ ﺍﻟﺴﱠﻼﻡُ ﲟَﺪﻳﻨ ِﺔ ﺍﳋَﻠِﻴﻞِ ﺑﻔَﻠﺴ ِ
38
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻳَﻘُﻮﻝُ ﺗَﻌَﺎﻟَﻰ : .1
ﻫﻞَ ﻳَﻌْﻠﹷﻢُ ﺍﻟﻠﱠﻪُ ﻣﺎ ﺳَـﻨَﻌْﻤَﻠُﻪُ ﻓِـﻲ ﺍﳌُﺴْـﺘَﻘْ َﺒﻞِ ؟ ﻭﺇﱃ ﻣَﻦ ﻳَــﺮﺟِﻊُ ﺍﻟﻔَﻀْـﻞُ ﻓﻴﻤَﺎ ﻧﻌ َﻤﻞُ .3
ﻭﻧَﺼْﻨَﻊُ ؟
39
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
40
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﱰﻝَ ؟ ﺃﻣﻨْﺰِﻻً ﺃﻧْﺰَﻟَﻜَﻪُ ﺍﻟﻠﱠ ُﻪ
ﺇﻟﻴﻪِ ﺍﳊُﺒَﺎﺏُ ﺑْﻦُ ﺍﳌُـﻨﺬِﺭِ ،ﻭﻗﺎﻝَ :ﻳَﺎ ﺭﺳُﻮﻝَ ﺍﻟﻠﱠﻪِ ،ﺃﺭﺃﻳﺖَ ﻫﺬﺍ ﺍﳌ ِ
ﻟَﻴﺲَ ﻟَﻨَﺎ ﺃﻥْ َﻧﺘَﻘﺪﱠﻣَﻪُ ﻭَﻻ َﻧﺘَﺄَﺧﱠﺮَ ﻋَﻨﻪ ﺃﻡْ ﻫُﻮَ ﺍﻟــﺮﺃﻱُ ﻭﺍﳊـــﺮﺏُ ﻭﺍﳌﻜﻴﺪﺓُ؟ ﻗﺎﻝَ :ﺑﻞْ ﻫُﻮَ
ﱰﻝٍ ،ﻓﺎَﺾْ ﺍﻟﺮﺃﻱُ ﻭﺍﳊﺮﺏُ ﻭﺍﳌﻜِﻴﺪﺓُ .ﻗﺎﻝ :ﻳﺎ ﺭﺳــــــــﻮﻝَ ﺍﻟﻠﱠﻪِ :ﻓﺈﻥﱠ ﻫﺬَﺍ ﻟَﻴﺲ ﲟ ِ
ﺑﺎﻟﻨﱠﺎﺱِ ،ﺣَﱴ ﻧَﺄﰐَ ﺃﺩْﻧَــﻰ ﻣَﺎءٍ ﻣِﻦَ ﺍﻟﻘَﻮﻡِ ﻓﻨَﱰِﻟَﻪُ ،ﺛُﻢﱠ ﻧُﻐَﻮﱢﺭَ 1ﻣَﺎ ﻭﺭَﺍءَﻩُ ﻣﻦ ﺍﻟﻘُﻠُﺐِ ، 2ﰒ
َﻧﺒْﻨِﻲ ﻋَﻠﻴﻪِ ﺣَﻮﺿًﺎ ،ﻓﻨَﻤﻠَﺆُﻩ ﻣﺎءً ﰒ ﻧُﻘﺎ ِﺗﻞُ ﺍﻟﻘﻮﻡَ ﻓَﻨَﺸــﺮَﺏَ ﻭﻻ ﻳَﺸــ َﺮﺑُﻮﻥ ،ﻓﻘﺎﻝَ ﺭﺳﻮﻝُ
ﺍﻟﻠﱠﻪِ Jﻟَﻘَﺪ ﺃﺷَـــــــﺮﺕَ ﺑِﺎﻟﺮﱠﺃﻱِ ،ﻭﻧَﻔﱠـﺬَ ﺗِﻠﻚَ ﺍﳋِﻄﱠﺔَ ،ﻓَﻜَﺎﻧَﺖ ﻋَﺎﻣﻼً ﻣُﻬِﻤًﺎ ﻣِﻦ ﻋَﻮﺍ ِﻣﻞِ
ﺍﻧﺘِﺼَﺎﺭِ ﺟَﻴﺶِ ﺍﳌﺴﻠِ ِﻤﲔَ ﰲ ﺗِﻠﻚَ ﺍﻟﻐَﺰﻭَﺓِ .
ﺼﺤَﻪُ ،ﻭﻳَﻄﻠُﺐَ ﻣَﺸُﻮﺭَﺗَﻪُ، ﻧَﻌﻢ ،ﺇﻥﱠ ﺃﻫَﻢﱠ ﺍﻟﺮﱠﻭﺍﺑِـﻂِ ﺍﻟﱵ ﺗَﺮ ِﺑﻂُ ﺍﻟﻘَـﺎ ِﺋﺪَ ﲜﻴﺸِﻪِ ،ﺃﻥْ ﻳَﺴﺘَﻨ ِ
ﺻﺪَﻕَ ﺍﻟﻠﱠﻪُ ﻇﻬَﺮَ ﻟَﻪُ ﻭَﺟﻪُ ﺍﳊَﻖﱢ ،ﻭﻗَﻒَ ﻋِﻨﺪَﻩُ ﺭَﺍﺿِﻴًﺎَ ،ﻭﻣَﻀَـﻰ ﻋَﻠﻴﻪ ﻣُﻄْﻤَﺌِﻨﺎ ،ﻭ َ ﺣﺘﱠﻰ ﺇﺫﺍ َ
ﺍﻟﻌَﻈﻴﻢُ ﺣﻴﺚُ ﻗَﺎﻝَ ﺗَﻌﺎﱃ :
.3ﺗَﻔَ ﱡﻘﺪُ ﺃُﺳَﺮِ ﺍﻟﺸﱡﻬﺪَﺍءِ :ﻭﻣَﺎ ﺃَﻥ ﺗَﻨ َﺘﻬِﻲ ﺍﳌَﻌَﺎﺭِﻙُ ﺣﺘﱠﻰ ﻳَﻘﻮﻡَ ﺍﻟﺮﱠﺳـﻮﻝُ ﺍﻟﻘﺎ ِﺋﺪُ ِ Jﺑﺘَﻔَ ﱡﻘ ِﺪ
ﺸﻬَﺪﺍءِ ،ﻭ َﻳﺘَــﺮﺣﱠﻢَ ﻋﻠَﻴﻬِﻢ ،ﻭﺗَ َﻌ ﱡﻬﺪِ ﺃُﺳَﺮِﻫِﻢﺟَﻴﺸِﻪِ ،ﻓﻴَﺄﻣُﺮَ ﲟﺪَﺍﻭَﺍﺓِ ﺍﳉَـﺮﺣَـﻰ ،ﻭﺩَﻓْﻦِ ﺍﻟ ﱡ
ﳋﺒَﺮُ ﺑﺎﻟﺮﱢﻋَﺎ َﻳﺔِ ،ﻓﻌِﻨ َﺪﻣَﺎ ﺍﺳﺘُﺸـــــــ ِﻬﺪَ ﺟَﻌﻔَﺮُ ﺑﻦُ ﺃَﰊ ﻃَﺎﻟِﺐٍ ﰲ ﻏَﺰْﻭَﺓِ )ﻣُﺆْﺗَﺔ( ،ﻭﺑََﻠﻎَ ﺍ َ
ﺟﺘِﻪ ﺃﲰﺎءَ ﺑﻨْﺖِ ﻋُﻤَﻴﺲٍ، ﺧﻞَ ﻋﻠـــﻰ ﺯﻭ َ ﺍﻟــﺮﺳُﻮﻝَ ﺍﻟﻜَـــﺮﱘَ َ Jﻓﺬَﻫﺐَ ﺇﱃ ﺑَﻴﺘِﻪِ ،ﻭَﺩَ َ
ﺟﺪَﻫﺎ ﺗَﺼـــﻨَﻊُ ﻃَﻌَﺎﻣًﺎ ﻷﻃْﻔَﺎﳍِﺎ ،ﻓﻠَﻤﱠﺎ َﻧﻈَﺮَﺕْ ﺇﻟَﻴﻪِ ﳌﺤَﺖِ ﺍﻟﺪﱡﻣﻮﻉَ َﺗﺘَﺮَﻗْﺮﻕُ ﰲ ﻋَﻴْﻨَﻴﻪِ ﻓﻮ َ
ﺍﻟﺸﱠﺮِﻳ َﻔ َﺘﲔِ ،ﻓَﻘَـﺎﻟَﺖ :ﻣَﺎ ﻳُــﺒﻜِــﻴﻚَ ﻳَﺎ ﺭﺳُـﻮﻝَ ﺍﻟﻠﱠﻪِ ؟ ﺃﻗُ ِﺘﻞَ ﺟَﻌﻔَﺮُ ؟ ﺇﻧﱠﺎ ﻟِﻠﱠﻪِ ﻭﺇﻧﱠﺎ ﺇﻟــﻴﻪِ
ﺧﺬَ ﺍﻟﺮﺳـﻮﻝُ ﺍﻟﻘَﺎﺋﺪُ Jﻳَﻀُﻢﱡ ﺃﺑﻨﺎءَ ﺍﻟﺸﱠﻬﻴﺪِ ﺭَﺍﺟِﻌُﻮﻥ ! ﻭﺍَﻤَﺮَﺕْ ﻋَﻴﻨَﺎﻫَﺎ ﺑﺎﻟﺪﱡﻣﻮﻉِ .ﻓﺄ َ
ﺳﻬِﻢ ،ﻭﻳَﺪﻋُﻮ ﳍﻢ ﺑﺎﳋَﲑِ ،ﻭﻳَﻘﻮﻝُ :ﺃﻧَﺎ ﺴﺢُ ﻋَﻠـــﻰ ﺭُﺅﻭ ِ ﺟَﻌﻔَــﺮ ﺇِﱃ ﺻَﺪﺭِﻩِ ﺍﳊَﻨﻮﻥِ ،ﻭﳝ َ
ﻭَﻟِ ﱡﻴﻬُﻢ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ﻭَﺍﻵﺧِﺮَﺓِ ،ﰒﱠ َﺭﺟَﻊَ ﺇﱃ ﺃﻫْﻠِﻪِ ،ﻭﻗﺎﻝَ ﳍﻢ :ﺍﺻْﻨَﻌُﻮﺍ ﻵﻝِ ﺟَﻌﻔــﺮ ﻃَﻌﺎﻣًﺎ،
ﺣ ِﺒﻬِﻢ . 3
ﻓَﺈﻢ ﻗَﺪ ﺷُﻐِﻠُﻮﺍ ﺑِﺄﻣْﺮِ ﺻَﺎ ِ
.3ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ 183/3ﺑﺘﺼﺮﻑ . .2ﺍﻟﻘﻠﺐ ﺑﻀﻢ ﺍﻟﻘﺎﻑ ﻭﺍﻟﻼﻡ :ﲨﻊ ﻗﻠﻴﺐ ﻭﻫﻮ ﺍﻟﺒﺌﺮ . .1ﻧﻐﻮﺭ :ﻧﺮﺩﻡ ،ﻭﻢ .
41
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭﺬَﺍ ﺭَﺳَﻢَ ﺭﺳﻮﻝُ ﺍﻟﻠﱠﻪِ Jﺃُﺳُﺲَ ﺍﻟﻘِﻴﺎﺩَﺓِ ﺍﻟﺮﱠﺷﻴﺪَﺓِ ﺍﳌﺘَﻤَﺜﱢَﻠﺔِ ﰲ :
ﻄﻂِ ،ﻭﺍﻻﺳﺘِﻌﺪَﺍﺩِ ﳌﻼﻗَﺎﺓِ ﺍﻟ َﻌﺪُﻭﱢ ﺍﺳﺘِﻌﺪَﺍﺩًﺍ ﻛَﺎ ِﻣﻼً . .1ﺭَﺳﻢِ ﺍﳋُ َ
ﺳﺪَﺍﺩًﺍ .
ﻋﺔِ ﺃَﻛﺜَﺮُ َ .2ﺍﻷﺧْﺬِ ﲟﺒﺪَﺃِ ﺍﳌُﺸُﻮﺭَﺓِ ﻭﺍﻟﻨﱡﺼﺢِ ،ﻷَﻥﱠ ﺭَﺃﻱَ ﺍﳉَﻤﺎ َ
.3ﺭِﻋَﺎ َﻳﺔِ ﺃُﺳَﺮِ ﺍﻟﺸﱡﻬﺪﺍءِ ،ﻭ َﺗﺤَ ﱡﻤﻞِ ﺍﳌﺠﺘَﻤَﻊِ ﻣَﺴﺆﻭﻟِﻴﺔِ ﺫَﻟﻚ .
ﻻَ ﺗَﻨْﺲَ ﺃَﻥْ ﺗَﻘُﻮﻝَ ﻋِ ْﻨﺪَ ﺭُ ْﺅ َﻳﺔِ ُﻣ ْﺒﺘَﻠَﻰ ﺑِﻤَﺮَﺽٍ ﺃَﻭْ ﻏَﻴْﺮِﻩِ :
) ﻣَﻦْ ﺭَﺃَﻯ ُﻣﺒْﺘَﻠﻰً ﻓَﻘَﺎﻝَ :ﺍ ْﻟﺤَ ْﻤﺪُ ﻟِﻠﱠﻪِ ﺍ ﱠﻟﺬِﻱ ﻋَﺎﻓَﺎﻧِﻲ ﻣِﻤﱠﺎ ﺍ ْﺑ َﺘﻼَﻙَ ﺑِﻪِ ﻭَﻓَﻀﱠﻠَﻨِﻲ ﻋَﻠَﻰ
ﺼﺒْﻪُ ﺫَﻟِﻚَ ﺍ ْﻟ َﺒﻼَءُ ( .
ﻛَﺜِﲑٍ ﻣِﻤﱠﻦْ ﺧَﻠَﻖَ ﺗَﻔْﻀِﻴﻼً ،ﻟَﻢْ ﻳُ ِ
ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) ﺡ ( 3432 .
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺱ ﺍﻟﺘﱠﻬْﺬِﻳﺐِ ﻭَﺍﻷَﺧْﻼَﻕِ
ﻣِﻦْ ﺩُﺭُﻭ ِ
ﺍﻟﺴﱠـــﺮِﻗﺔُ :
ﺍﻟﺴﱠﺮِﻗﺔُ ﻫِـﻲ ﺃﺧْﺬُ ﺷَـﻲءٍ ﺫِﻱ ﻗِﻴﻤﺔٍ ﻣِﻦَ ﺍﻷﻣْﻮﺍﻝِ َﻭﻏَﲑِﻫَﺎ ﺑَﻐَﲑِ ﻭَﺟﻪِ ﺣَﻖﱟ ،ﻓَﻬـﻲ ﺍﻋﺘِﺪﺍ ٌء
ﻋَﻠﻰ ﳑﺘﻠَﻜَﺎﺕِ ﺍﻟﻐَﲑِ ﺍﳋَﺎﺻﱠﺔِ ﻭﺍﻟﻌَﺎﻣﺔِ ،ﻭﳍﺬَﺍ ﻓَﺈِﻥﱠ ﺍﻟﺴــــــﺮﻗﺔَ ﻣِﻦَ ﺍﻟﺼﱢﻔﺎﺕِ ﺍﻟﺬﱠﻣِﻴﻤﺔِ
ﺍﳌُﺨِﻠﱠﺔِ ﺑﺎﳌﺮُﻭءَﺓِ ﻭﺍﻟﺸﱠـــــــــﺮﻑِ ،ﻭَﺃﺛَﺮُﻫﺎ ﺑَﺎ ِﻟﻎُ ﺍﳋُﻄـﻮﺭَﺓِ؛ ﻷﻧﱠﻬﺎ ﺗُﺴَـﺒﱢﺐُ ﰲ ﺧََﻠﻞٍ ﺑِﺄﻣْﻦِ
ﻀﺤَﻪُ ﺍﷲُ ﺗَﻌﺎﱃ ﰲ ﺍﳌﺠﺘَﻤَﻊِ ﻭﺍﺳﺘِﻘﺮﺍﺭِﻩِ ،ﻭﺍﻟﺴﱠﺎﺭﻕُ ﻣَﻬﻤﺎﺗَﺴـــــــﺘﱠﺮَ ﺑِﻔﻌﻠِﻪِ ﻻﺑُﺪﱠ ﺃﻥْ ﻳَﻔ َ
ﺷﺪِﻳﺪًﺍ.ﺍﻟﺪﱡﻧﻴﺎ ،ﻭﻳُﻌﺎ ِﻗﺒَﻪُ ﻋﻠﻰ ﺟَﺮﳝﺘِﻪِ ﰲ ﺍﻵﺧِﺮﺓِ ﻋِﻘَﺎﺑًﺎ َ
ﺣﺪﺍ ﺍﻟﺴﱠـﺮ َﻗﺔُ ﻣِﻦ ﻛَﺒﺎﺋِﺮِ ﺍﻟﺬﱡﻧُﻮﺏِ ،ﺍﻟﱵ ﺣﺮﱠﻣَﻬﺎ ﺍﻟﻠﱠﻪُ ﺗَﻌﺎﱃ ،ﻭﺟﻌﻞَ ﳍﺎ ﺍﻟﺸﱠﺮْﻉُ ﺍﻟﻜـﺮﱘُ َ
ُﻳﻘَﺎﻡُ ﻋَﻠـــــــﻰ ﻣُــــــــﺮﺗَ ِﻜﺒِﻬﺎ؛ ﻟِﻴﻜﻮﻥَ ﺫَﻟﻚ ﺭَﺍﺩِﻋًﺎ ﻟِﻐَﲑﻩِ ،ﺣَﱴ ﻳَﻨْﻌَﻢَ ﺍﳌﺠﺘﻤَﻊُ ﺑﺎﻷﻣْﻦِ
ﻭَﺍﻻﺳﺘِﻘﺮﺍﺭِ ،ﻫُﻮَ ﻗَﻄﻊُ َﻳﺪِﺍﻟﺴﱠﺎﺭِﻕِ ،ﺇﺫﺍ ﻛﺎﻥَ ﺍﳌَﺎﻝُ ﰲ ﺣِﺮْﺯٍ ) ﺃﻱْ :ﰲ ﻣَﻜَﺎﻥٍ ﺁﻣِﻦٍ ( .
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻗَﺎﻝَ ﺗَﻌﺎﱃ :
) .40ﺍﳌﺎﺋﺪﺓ (
ﻭﺍﻟﺮﺳــــﻮﻝُ Jﺟَﻌﻞَ ﺍﻟﺴﱠﺮ َﻗﺔَ ﺻِﻔﺔً َﺗﺘَﻨﺎﻓَﻰ ﻣﻊَ ﺍﻹﳝﺎﻥِ ﺍﻟﻜَﺎ ِﻣﻞَِ ،ﻓﻬُﻤَﺎ ﻻ ﳚﺘَﻤِﻌﺎﻥِ ﰲ
ﺇِﻧﺴﺎﻥٍ ﻣُﺆﻣِﻦٍ ﺇﳝَﺎﻧًﺎ ﻛَﺎ ِﻣﻼً ،ﻳَﻘﻮﻝُ ﺍﻟﺮﱠﺳﻮﻝُ :J
) ﻻ ﻳَﺴـﺮِﻕُ ﺍﻟﺴﱠـﺎﺭِﻕُ ﺣِﲔ ﻳَﺴـﺮِﻕُ ﻭَﻫْﻮَ ﻣُﺆﻣِﻦٌ ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
ﻓﺎﳌﺆﻣﻦُ ﺍﻟﺴﱠﻮِﻱﱡ ﻻ ﻳَﻘﻮﻡُ ﺬَﺍ ﺍﻟﻌَ َﻤﻞِ ﺍﻟﺸﱠﻨِﻴﻊِ ﺍﻟﱠﺬِﻱ ﻳَﺄﺑَﺎﻩُ ﺍﻹﺳـــــــﻼﻡُ ،ﻓَﺎﳌﺆْﻣﻦِ ﻋِﻨﺪَﻣﺎ
َﻳﺘَﻐﻠﱠﺐُ ﻋَﻠـﻰ ﺟَﺎﻧِﺐِ ﺍﻟﺸﱠﺮِ ﻭﻳُﺤﺎﻓِﻆُ ﻋَﻠـﻰ ﺃﻣﻮَﺍﻝِ ﺍﻟﻨﱠﺎﺱِ ﻭﻣُﻤﺘَﻠَﻜﺎ ِﺗﻬِﻢ ﻭﻋﻠــﻰ ﺍﳌﺎﻝِ ﺍﻟﻌَﺎﻡﱢ
ﻳُ ّﻌﺪﱡ ﺫﻟﻚَ ﻣﻨْﻪُ ﺣِﻤﺎﻳﺔً ﻟِﻠﺤُﺮُﻣَﺎﺕِ ،ﻣِﻦ ﺃﺟْﻞِ ﺫﻟﻚ ﳒﺪُ ﺍﻟﺮﺳــــﻮﻝَ Jﻗﺪ ﻏَﻀِﺐَ ﻏَ َ
ﻀﺒًﺎ
ﺷﺪِﻳﺪًﺍ ﺣِﻴﻨَﻤَﺎ ﻛَﻠّﻤَﻪُ ﺃُﺳَﺎﻣَﺔ ﺑﻦْ َﺯﻳْﺪ ﻓِﻲ ﺷَﺄَﻥِ ﺍﳌَﺮَﺃَﺓِ ﺍﳌَﺨْﺰُﻭﻣِ َﻴﺔِ ﺍﻟﱠﺘِﻲ ﺳَﺮَﻗَﺖْ ،ﻭﻗﺎﻝَ:
َ
)ﻭَﺍﻟﺬِﻱ ﻧَﻔْﺴِﻲ ﺑِ َﻴﺪِﻩِ ﻟَﻮ ﺃﻥﱠ ﻓَﺎﻃِﻤﺔَ ﺑِﻨﺖَ ﳏﻤﱠﺪٍ ﺳَﺮَﻗَﺖْ ﻟَﻘَﻄَﻌﺖُ َﻳﺪَﻫَﺎ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
ﺍﻟﻐِــــﺶﱡ :
ﳋﺪَﺍﻉُ ﰲ ﺍﻟﻨﱠﺎﺭِ ( ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﱠﺎﻥ . ﻗَﺎﻝَ ) : Jﻣَﻦ ﻏَﺸﱠﻨَﺎ ﻓَﻠَﻴﺲَ ﻣِﻨﱠﺎ ،ﻭﺍﳌﻨْﻜَﺮُ ﻭَﺍ ِ
ﺣﲔَ ﻳَﻐُﺶُّ ﻣُﺆْﻣِﻨًﺎَ .ﻭﻣِﻦْ ﺸﲔٌَ ،ﻓﻼَ ﻳَﻜُــﻮﻥُ ﺍﻟﻐَﺸﱠﺎﺵُ ِ ﻓَﺎﻟﻐِﺶﱡ ﻇَﺎﻫِﺮَﺓٌ ﺧَﻄِﲑَﺓٌ ،ﻭﺳُﻠُــﻮﻙٌ ﻣُ ِ
ﺃﺳْﺒَﺎﺏِ ﺍﻟﻐِﺶﱢ ﺿَﻌْﻒُ ﺍﻹﳝَﺎﻥِ ،ﻓَﺈِﻥﱠ ﺍﻟﻘَﻠُـﻮﺏَ ﺇﺫَﺍ ﻣُﻠِﺌَﺖْ ﺑِﺎﻹﳝَـﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻻَ ﻳُﻤْﻜِﻦُ ﺃَﻥْ ﻳُﻘْﺪِﻡَ
ﺣﺒُﻬﺎ ﻋَﻠَـﻰ ﺍﻟﻐِﺶﱢ ﻭَﻫْﻮ ﻳَﻌْﻠﻢُ ﺃﻥﱠ ﺫَﻟﻚَ ﻳُﻐْﻀِﺐُ ﺍﻟﻠﱠﻪَ ،ﻓَـﻼ ﻳُﻤﻜِﻦُ ﻟِﻠﻘُـﻠُﻮﺏِ ﺍﻟﱠﺘِـﻲ ﺍﻣ َﺘﻸَﺕْ ﺻَﺎ ِ
ﺨﻂُ ﺍﻟﻠﱠﻪَ ﻭَﺭَﺳُﻮﻟَﻪُ .
ِﺑﺤُﺐﱢ ﺍﻟﻠﱠﻪِ ﺃﻥْ ﺗُﻘْﺪِﻡَ ﻋَﻠَﻰ ﻫَﺬﺍ ﺍﻟﻌَ َﻤﻞِ ،ﺍﻟﱠﺬِﻱ ﻳُﺴْ ِ
ﺼﺪﱠﻉَ ﺑُﻨْﻴِﺎﻧُﻪُ ،ﻭﻛَﺎﻥَ ﻭَﺍﻟﻐِﺶﱡ ﻣَﺮَﺽٌ ﻣَﻘِﻴﺖٌ ،ﺇِﺫَﺍ ﺗَﺨَﻠﱠﻞَ ﺟِﺴﻢَ ﺍﳌﺠﺘَﻤَﻊِ ﺗَﺂﻛَﻠَﺖْ ﺃَﻃْﺮَﺍﻓُﻪُ ،ﻭﺗَ َ
ﻋَﺎﻗِـﺒﺔُ ﺃﻣْﺮِﻩِ ﺧُﺴْـﺮًﺍ ،ﻓَﺎﻟﻐِﺶﱡ ﻻَ ﻳَــﻨﺘَـﺸِﺮُ ﺇِﻻﱠ ﰲ ﻣُﺠﺘَﻤَﻊٍ ﺃَﺻَـﺎﺑَﻪُ ﺍﺧْﺘِﻼﻝٌ ﰲ ﺍﻟﻀﱠﻤِﲑِ،
ﻭﺿُﻤُﻮﺭٌ ﰲ ﺍﻹﳝَـﺎﻥِ ،ﻭﺣَﻘِﻴﻖٌ ﲟَﻦْ ﻫَـﺬﺍ ﻓِﻌْﻠُﻪُ ﺃﻥْ ﻳُﻄْـﺮَﺩَ ﻣِﻦ ﺻُــﻔُﻮﻑِ ﺍﳌﺆْﻣِـﻨﲔَ :
) ﻣَﻦ ﻏَﺸﱠﻨَﺎ ﻓَﻠَﻴﺲَ ﻣِﻨﱠﺎ ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺇﻥﱠ ﻫﺬﺍ ﺍﳊَﺪﻳﺚَ ﺇِﻋْﻼﻥُ ﺣَﺮْﺏٍ ﻋَﻠَـــــﻰ ﺍﻟﻀﱠﻤَﺎﺋﺮِ ﺍﻟﻔَﺎﺳِﺪﺓِ ،ﻭﺍﻟﻨﱡﻔﻮﺱِ ﺍﻟﻌَﻔِ َﻨﺔِ ،ﺍﻟﱠﱵ َ
ﻻ
ﳋﺒِــــــﻴـ َﺜﺔُ ﻏِﺶﱠﻋﻼَﻧِ َﻴﺔً ،ﺇﻧﱠﻪُ ﺗَﺤﺬِﻳﺮٌ ﻟِﻜُﻞﱢ ﻣَﻦ ﺗُﺴَـ ﱢﻮﻝُ ﻟَﻪُ ﻧَﻔْﺴُـﻪُ ﺍ َ ُﺗﺮَﺍﻗِﺐُ َﺭﺑﱠﻬﺎ ﺳِﺮﺍ ﻭَ َ
ﻃﻞِ ،ﻗَﺎﻝَ ﺗَﻌَﺎﱃ : ﻋﻬُﻢْ ،ﻭَﺃَﻛْﻞَ ﺃﻣْﻮﺍ ِﻟﻬِﻢْ ﺑِﺎﻟﺒَﺎ ِ
ﺧﺪَﺍ َﺍﳌﺴْـﻠِﻤﲔَ ﻭَ ِ
) . 6 -4ﺍﳌﻄﻔﻔﲔ (
ﻭَﻟِﻠﻐِﺶﱢ ﺃﻧْﻮﺍﻉٌ ﺃَﻭﱠﻟُﻬَﺎ ﻏِﺶﱡ ﺍﻟﺮﱠﺍﻋِــــﻲ ﻟِﺮَﻋِﻴﱠﺘِﻪِ ،ﻭَﻫْﻲَ ﻣِﻦ ﺃﺧْﻄَﺮِ ﺃﻧْﻮَﺍﻉِ ﺍﻟﻐِﺶﱢَ ،ﻭﻏِﺶﱡ ﺍﻷَ ِ
ﺏ
ﺤﻬِﻢ ﻭَﺍﻻﻫْﺘِﻤـﺎﻡِ ِﺑﻬِﻢْ َ ،ﻭﻏِﺶﱡ ﺍﻟﻌَـﺎ ِﻣﻞِ ﻭﺍﳊِﺮْﻓِﻲﱢ ﺍﻟﱢﺬﻱ ﻳﻌ َﻤﻞُ ﻷُﺳــــــﺮَﺗِﻪِ ﺑِﻌﹷﺪَﻡِ ﻧُﺼْـ ِ
ﻟِﻠﻨﱠﺎﺱِ ،ﻭﻳُﺼِﻠﺢُ ﳍُﻢ ﺃﺷﻴَﺎءَﻫُﻢ ،ﺃﻭْ ﻳَﺼْﻨَﻊُ ﳍُﻢ ﻣَﺎ ﻳُﺮﻳﺪﻭﻥَ ،ﻭَﻗﺪ ﺃﻣﱠﻨُﻮﻩُ ﻋﻠﻰ ﺃﻣْﻮَﺍ ِﻟﻬِﻢ .
ﻭﻟَﻜِﻦْ ﻧُﺮِﻳﺪُ ﺃﻥْ ﻧُﺮَﻛِﺰُ ﻋَﻠَـــــﻰ ﺍﻟﻐِﺶﱢ ﺍﳋَﻄِﲑِ ﺍﻟﱠﺬِﻱ ﺍﻧﺘَﺸَﺮَ ﺍﻧﺘِﺸَﺎﺭَ ﺍﻟﻨﱠﺎﺭِ ﰲ ﺍﳍَﺸِﻴﻢِ ،ﻭَﻫْﻮَ
ﺴﺪَ ﺳﲔَ ﻭﺍﻟﺘﱠﺮْﺑَ ِﻮ ﱢﻳﲔَ ﻓﺄَﻓْ َ
ﺍﻟﻐِﺶﱡ ﰲ ﺍﻻﻣْ ِﺘﺤَﺎﻧَﺎﺕِ ،ﺍﻟﱠﺬِﻱ ﺃﺻْ َﺒﺢَ ﻳَﺸْﻜُﻮ ﻣِـﻨﻪ ﻛَـﺜﲑٌ ﻣِﻦَ ﺍﳌﺪَﺭﱢ ِ
ﺍﻟﺘﱠﻌْﻠﻴﻢَ ﰲ ﺍﳌﺆَﺳﱠﺴَﺎﺕِ ﺍﻟﺘﱠﻌْﻠِﻴﻤِﻴﱠﺔِ ،ﺇِﻥﱠ ﻇَﺎﻫﺮَﺓَ ﺍﻟﻐِﺶﱢ َﺑﺪَﺃﺕْ ﺗَﺄﺧُﺬُ ﰲ ﺍﻻﻧﺘِﺸَﺎﺭِ ﻟَﻴْﺲَ ﻋَﻠَﻰ
ﺣﻞِ ﺍﻟﺜﱠﺎﻧَ ِﻮﻳﱠﺔِ ﻭَﺍﳉَﺎﻣِ َﻌﺔِ، ﻣُﺴــــﺘَﻮَﻯ ﺍﻟﺘَّﻌـﻠِﻴﻢِ ﺍﻷَﺳَـﺎﺳِﻲﱢ ﻓَﻘَﻂَ ،ﺑﻞْ ﺗَﺠَﺎﻭَﺯَﺗْﻬَﺎ ﺇِﱃ ﺍﳌَﺮَﺍ ِ
ﻓَﻜَﻢ ﻣِﻦْ ﻃَﺎﻟِﺐٍ َﻗﺪﱠﻡَ َﺑﺤْﺜًﺎ ﻟَﻴﺲَ ﻟَﻪُ ﻓِﻴﻪِ ﺇِﻻﱠ ﺍﻻﺳْﻢُ ﻋَﻠَــــﻰ ﺍﻟ ِﻐﻼَﻑِ ،ﻭَﻛَﻢْ ﻣِﻦ ﻃَﺎﻟِﺐٍ َﻗﺪﱠﻡَ
ﻣَﺸْﺮُﻭﻋًﺎ ﻭَﻻَ ﻳَﻌﺮِﻑُ ﻣَﺎ ِﺑﺪَﺍﺧِﻠِﻪِ ،ﻭَﺃﺻْ َﺒﺢَ ﺍﻟﺘﱠﻼَﻣﻴﺬُ ﻳَـــــــﺮﻣُﻮﻥَ ﺍﻟﱠﺬِﻳﻦَ ﻻَ ﻳَﻐُﺸﱡﻮﻥَ ﺑِﺄﻧﱠﻬُﻢ
45
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻋ ُﺪ
ﺣﺪُﻫُﻢ ﺑَﺄَﻥْ ﻳَﺼِﻒَ ﺍﻟﻄﱠﺎﻟِﺐَ ﺍﻟﱠﺬِﻱ ﻻَ ﻳُﺴَﺎ ِ ﺣﺪُﻭﻥَ ،ﻭَﻟَﺮُﺑﱠﻤَﺎ ﺗَﻤَﺎﺩَﻯ ﺃ َ ُﻣﺘَﺨَﻠﱢﻔُـــــﻮﻥَ ﻭﺟَﺎ ِ
ﻋَﻠَﻰ ﺍﻟﻐِﺶﱢ ﺑِﺄﻧﱠﻪُ ﻻَ ﻳَﻌْﺮِﻑُ ﻣَﻌﻨَـﻰ ﺍﻷُﺧُـﻮﱠﺓِ ،ﻭَﻻَ ﺍﻟﺘﱠﻌَﺎﻭُﻥ ،ﻭﻛَﺜِﲑٌ ﻣِﻨﻬُﻢ ﳛﺎ ِﻭﻝُ ﺍﻟﻐِﺶﱠ ﰲ
ﺍﻻﻣْﺘِﺤـﺎﻥِ ،ﻭَﻗَـﺪ ﻗَـﺮَﺃَ ﺣَـﺪِﻳﺚَ ﺭَﺳُـــﻮﻝِ ﺍﻟﻠﱠﻪِ ):Jﻣَﻦْ ﻏَﺸﱠﻨَﺎ ﻓَﻠَﻴْﺲَ ﻣِﻨﱠﺎ( ﺑَﻞ ﺭُﺑﱠﻤَﺎ ﻳَﺮَﺍﻩُ
ﻋَﻠَﻰ ﻭَﺭَ َﻗﺔِ ﺍﻷﺳْﺌَِﻠﺔِ ،ﻭَﻟَﻜِﻨﱠﻪُ ﻻَ ﻳُﺤَﺮِّﻙُ ﻟَﻪُ ﺳَﺎﻛِﻨًﺎ؛ ﻷﻧﱠﻪ ﻗَـﺪِ ﺍﺳــــــﺘَﻘَﺮﱠ ﰲ ﺫِﻫْﻨِﻪِ ﺃﻧﱠﻪُ ﻻَ
ﻋﻼَ َﻗﺔَ َﺑﲔَ ﺍﻟﻌِﻠْﻢِ ﺍﻟﱠﺬِﻱ َﻳﺘَﻌَﻠﱠﻤُﻪُ َﻭ َﺑﲔَ ﺍﻟﻌَ َﻤﻞِ ﺍﻟﱠﺬِﻱ ﻳَﺠِﺐُ ﺃﻥْ ﻳَﺄﺗِﻲَ ﺑِﻪِ ﺑَﻌﺪَ َﻫﺬَﺍ ﺍﻟﻌِﻠْﻢِ .
َ
ﺇﻥﱠ ﺍﻟﻐﹻﺶﱠ ﻣِﻦ ﺃﻫَﻢﱢ ﺃﺳَــﺒﺎﺏِ ﺗَﺄَﺧﱡﺮِ ﺍﻟﺸُـﻌﻮﺏِ ،ﻭﻋَـﺪَﻡِ ﺗَ َﻘ ﱡﺪﻣِﻬﺎ ﻭﺭُﻗِ ﱢﻴﻬَﺎ ،ﻷﻥﱠ ﺍﻟﺸﱡﻌﻮﺏَ ﻻ
ﺷﺒَﺎﺑُﻬَﺎ ﻻَ ﻳَﺤﺼُﻞُ ﻋَﻠَﻰ ﺍﻟﺸﱠﻬﺎﺩَﺓِ ﺍﻟﻌِﻠﻤِﻴﱠﺔِ َﺗﺘَﻘﺪﱠﻡُ ﺇِﻻﱠ ﺑِﺎﻟﻌِﻠﻢِ ﻭﺑِﺎﻟﺸﱠﺒﺎﺏِ ﺍﳌﺘَﻌَﻠﱢﻢِ ،ﻓَﺈﺫَﺍ ﻛﺎﻥَ َ
ﺷﲔَ ؟ ﺇِﻻﱢ ﺑِﺎﻟﻐِﺶﱢ ،ﻓﻜﻴﻒَ ﻳَﺮﻗَﻰ ﺍﻟﻮَﻃﻦُ ِﺑﻬَﺆَﻻءِ ﺍﻟﺸﱠﺒﺎﺏِ ﺍﻟﻐَﺸﱠﺎ ِ
ﻓَﻤَﺎ ﺍﳍَﻢﱡ ﺍﻟﱠﺬِﻱ ﻳَﺤﻤِﻠُﻪُ ﻫﺬﺍ ﺍﻟﺸﱠﺎﺏﱡ ﺃَﻭِ ﺍﻟﺪﱠﻭﺭُ ﺍﻟﱠﺬﻱ ﻳَﻘﻮﻡُ ﺑِﻪِ ﰲ ﺑِﻨَﺎءِ َﻫﺬِﻩ ﺍﻷُﻣﱠﺔِ؟ ﺇﻧﱠﻪ ﻻ
ﻫَﻢﱠ ﻟَﻪُ ﺇِﻻ ﺍﳊُﺼُﻮﻝُ ﻋَﻠـﻰ ﺍﻟﺸﱠﻬـﺎﺩَﺓِ ﺍﻟﱠﺘِـﻲ َﻳﺘَﺤـﺼﱠﻞُ ﺑِﻬﺎ ﻋَﻠَـﻰ ﻭَﻇِﻴ َﻔﺔٍ ﻳَـﺮﺗَﺰِﻕُ ﻣِﻨْﻬﺎ ﻫُﻮَ
ﻃﻞٍ َﻓﻬُﻮَ ﻭَﺃُﺳْﺮَﺗُﻪُ،ﺇِﻧﱠﻬﺎ ﺍﻟﺸﱠﻬﺎﺩَﺓُ ﺍﳌُﺰَﻭﱠﺭَﺓُ ،ﺍﻟﺘِﻲ ﻳَﻜﻮﻥُ ﻣُﺮَﺗﱠﺒُﻬﺎ ﺣَﺮَﺍﻣًﺎ؛ ﻷَﻥﱠ ﻣَﺎ ﺑُﻨِﻲَ ﻋَﻠَـﻰ ﺑَﺎ ِ
ﻃﻞٌ .ﺑَﺎ ِ
ﻭﻗَﺪ ﺳُ ِﺌﻞَ ﺭﺋِﻴﺲُ ﻟَﺠْ َﻨﺔِ ﺍﻟ َﻔﺘْﻮَﻯ ﰲ ﺍﻷَﺯْﻫَﺮِ ﺍﻟﺸﱠﺮِﻳﻒِ :ﻣَﺎ ﺣُﻜْﻢُ ﺍﻟﻄﱡﻼﺏِ ﺍﻟﱠﺬِﻳﻦَ ﻳُﺤَﺎﻭِﻟُﻮﻥ
ﻋﺪُﻭﻫُﻢْ ِﺑﺤُﺠﱠﺔِ ﺻُﻌُﻮ َﺑﺔِ ﻈﲔَ ﺃﻥْ ﻳُﺴــــﺎ ِ ﺣِ ﺍﻟﻐِﺶﱠ ﺃَﺛﻨَﺎءَ ﺍﻻﻣ ِﺘﺤَﺎﻧَﺎﺕِ ؟ ﻭﻫَﻞ ﻳَﺠُﻮﺯُ ﻟِﻠﻤُﻼَ ِ
ﺍﻻﻣ ِﺘﺤَﺎﻥِ؟
ﺿﺢٌ ﰲ ﺫَﻟﻚ ) :ﻣَﻦ ﻏَﺸﱠﻨﺎ ﳊﺪِﻳﺚ ُﻭَﺍ ِ ﻓَﺄﺟﺎﺏَ :ﻣِﻦَ ﺍﳌُﻘَﺮﱠﺭِ ﺃﻥﱠ ﺍﻟﻐِﺶﱠ ﰲ ﺃﻱﱢ ﺷَﻲْءٍ ﺣَﺮﺍﻡٌ ،ﻭﺍ َ
46
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻓﻠَﻴﺲَ ﻣِﻨﱠﺎ ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭَﻫْﻮَ ﺣُﻜْﻢٌ ﻋَﺎﻡﱞ ﻟِﻜُﻞﱢ ﺷَﻲْءٍ ﻓِﻴﻪِ ﻣُﺨﺎﻟَ َﻔﺔُ ﺍﳊَﻘِﻴ َﻘﺔِ .
ﺼﺢﱡ ﺃﻥْ ﺗَﻜُﻮﻥَ
ﻋﺪُﻩُ ﺷَـﺮﻳﻚٌ ﻟَﻪُ ﰲ ﺍﻹﺛْﻢِ ،ﻭَﻻَ ﻳَ ِ ﻓَﺎﻟﱠﺬِﻱ ﻳَﻐُﺶﱡ ﺍﺭﺗَﻜَﺐَ ﻣَﻌﺼِ َﻴﺔً ،ﻭﺍﻟﱠﺬﻱ ﻳُﺴَﺎ ِ
ﺻُﻌﻮ َﺑﺔُ ﺍﻻﻣْﺘِﺤﺎﻥِ ﻣُﺒَﺮﱢﺭًﺍ ﻟِﻠﻐِﺶﱢ ،ﻓ َﻘﺪْ ﺟُ ِﻌﻞَ ﺍﻻﻣﺘِﺤﺎﻥُ ِﻟﺘَﻤْﻴِـﻴﺰِ ﺍﳌﺠ َﺘ ِﻬﺪِﻳﻦَ ﻋَﻦ ﻏَﲑِﻫِﻢ،
ﻭﻳَﻨﺒَﻐِﻲ ﻋﺪﻡُ ﺍﻟﺘﱠﺴ ِﻮ َﻳﺔِﺑﻴْﻦَ ﺍﳌﺠْ َﺘ ِﻬﺪِ ﻭﻏَﻴْﺮِﻩِ ،ﻗﺎﻝ ﺗﻌﺎﱃ:
) . 27ﺹ (
ﻭﺑِﺨُﺼُﻮﺹِ ﺍﻟﻌِﻠﻢِ ﻗَﺎﻝَ ﺗَﻌﺎﱃ:
ﻭﺍﻧﺘِﺸـﺎﺭُ ﺍﻟﻐِﺶﱢ ﰲ ﺍﻻﻣﺘِﺤﺎﻧﺎﺕِ ﻭﻏَﲑِﻫﺎ ﺭَﺫِﻳﻠﺔٌ ﻣِﻦ ﺃﺧْﻄَﺮِ ﺍﻟﺮﱠﺫَﺍﺋﻞِ ﻋﻠَﻰ ﺍﳌﺠﺘَﻤَﻊِ ،ﺣﻴ ُ
ﺚ
ﻃﻞُ ،ﻭﻳَﻨﺤَﺼِﺮُ ﺍﳊَﻖﱡ ،ﻭﻻ ﻳَﻌﻴﺶُ ﺍﳌﺠﺘَﻤﻊُ ﺑِﺎﻧﻘِﻼﺏِ ﺍﳌَﻮﺍﺯِﻳﻦِ ،ﺍﻟﱠﱵ ﺗُﺴْ َﻨﺪُ ﻳَﺴُﻮﺩُ ﻓﻴﻪِ ﺍﻟﺒَﺎ ِ
ﻋﺔِ ،ﻭﺍﻟﱠﺬِﻱ ﻓِــﻴﻬﺎ ﺍﻷﻣُﻮﺭُ ﺇِﱃ ﻏَﲑِ ﺃﻫِْﻠﻬَﺎ ،ﻓﻬُﻮَ ﺿَــﻴﺎﻉٌ ﻟِﻸﻣَﺎ َﻧﺔِ ،ﻭﻫَﺬﺍ ﻣِﻦ ﻋَﻼﻣَﺎﺕِ ﺍﻟﺴﱠﺎ َ
ﺗَﻮَﻟﱠﻰ ﻋَﻤﻼً ﳛﺘَﺎﺝُ ﺇِﱃ ﻣُﺆَ ﱢﻫﻞٍ ﻳَﺸـ َﻬﺪُ ﺑِﻜَﻔﺎءَﺗِﻪِ ﻭ َﻗﺪْ ﻧَﺎﻝَ ﺍﻟﺸﱠﻬﺎﺩَﺓَ ﺑِﺎﻟﻐِﺶﱢ ﻓَ َﻴﺤْﺮُﻡُ ﻋَﻠَﻴﻪِ
1
ﻣَﺎ ﻛَﺴَﺐَ ﻣِﻦ ﻣَﺎﻝٍ ﻭﺭَﺍءَ ﺫﻟِﻚَ ،ﻗﺎﻝَ ) : Jﻛُﻞﱡ ﳊْﻢٍ َﻧﺒَﺖَ ﻣِﻦ ﺳُﺤْﺖٍ ﻓﺎﻟﻨﱠﺎﺭُ ﺃﻭْﻟَــــــﻰ ﺑِﻪِ (
ﻭﻗَﺪ ﻳَﺼﺪُﻕُ ﻋَﻠﻴﻪِ ﻗﻮْﻝُ ﺍﻟﻠﱠﻪِ ﺗَﻌَﺎﻟَﻰ :
) .188ﺁﻝ ﻋﻤﺮﺍﻥ (
47
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِﻴﱠﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
48
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻹﺟْﻤﺎﻟِﻲﱡ :
ﺍﳌَﻌْﻨَﻰ ﺍ ِ
ﻳَﻘﻮﻝُ ﺳُﺒﺤﺎﻧَﻪُ ﺭَﺩﺍ ﻋَﻠَـــــــﻰ ﻣَﻦ ﺃَﻧﻜَﺮَ ﺍﻟﺒَﻌْﺚََ :ﺃﺑَﻌْﺜُﻜُﻢ َﺃﻳﱡﻬﺎ ﺍﻟﻨﱠﺎﺱُ ﺑَﻌْﺪَ ﺍﳌَﻮْﺕِ ﺃَﻋْﻈَﻢُ ﰲ
ﺗَﻘْﺪِﻳﺮِﻛِﻢ ﺃَﻡ ﺧَﻠْﻖُ ﺍﻟﺴﱠﻤﺎء؟ ﺣَﻴْﺚُ ﺭَﻓَﻊَ ﺑِـــﻨﺎءَﻫﺎ ﰲ ﺍﻟﻔﻀَﺎءِ ﻋَﺎﻟِﻴًﺎ ،ﻣُﺴْﺘَ ِﻮ َﻳﺔٌ ﻻ ﺗَﻔﺎﻭُﺕَ
ﻓِﻴﻬَﺎ ﻭﻻ ﺷُﻘُﻮﻕَ ،ﻭﺃَﻇْﻠَﻢَ ﻟَﻴْﻠَﻬﺎ ﺑِﻐُﺮﻭﺏِ ﺷَﻤْﺴِﻬﺎ ،ﻭﺃَﻇْﻬَﺮَ ﻧَﻬﺎﺭَﻫﺎ ﺑِﺸُﺮﻭﻗِﻬﺎ.
ﻭﺍﻷَﺭْﺽَ ﺑَﻌﺪَ ﺧَﻠْﻖِ ﺍﻟﺴﱠﻤﺎءِ ﺑَﺴَﻄَﻬﺎ ﻭﻣﻬﱠﺪَﻫﺎ ﻷَﻫْﻠِﻬﺎ ،ﻭﻓَﺠﱠﺮَ ﻓِـﻴﻬﺎ ﻋُﻴُﻮﻥَ ﺍﳌﺎءِ ،ﻭﺃَﻧﺒَﺖَ
ﻓﻴﻬَﺎ ﻣﺎ ﻳَﺮْﻋَﺎﻩ ﺍﻟَﺤﻴَﻮﺍﻥُ ﻭﻳﺄَﻛُﻠُﻪُ ﺍﻹﻧْﺴﺎﻥُ.
ﻭﺃَﺛْﺒَﺖَ ﺍﳉِــﺒﺎﻝَ ﺃَﻭﺗﺎﺩًﺍ ﻟﻸَﺭْﺽِ ،ﻭَﺧﻠَﻖَ ﺍﷲُ ﺳُﺒْﺤﺎﻧَﻪُ ﻛُﻞﱠ َﻫﺬِﻩِ ﺍﻟﻨﱢﻌَﻢِ ﻣَــﻨﻔَﻌﺔً ﻟﻜُﻢْ
ﻭﻷَﻧﻌﺎﻣِﻜُﻢ ،ﻓﺎﻋْﻠَﻤُﻮﺍ ﺃَﻥﱠ ﺇِﻋﺎﺩَﺓَ ﺧَﻠْﻘِﻜُﻢ ﻳَﻮﻡَ ﺍﻟﻘِﻴﺎ َﻣﺔِ ﺃَﻫْﻮَﻥُ ﻋﻠــــــﻰ ﺍﷲِ ﻣِﻦ ﺧَﻠْﻖِ ﻫﺬِﻩِ
ﺍﻷﺷْﻴﺎءِ ،ﻭﻛُﻠﱡﻪُ ﻋَﻠَﻰ ﺍﷲِ ﻳَﺴﲑٌ ﻫَﻴﱢﻦٌ.
ﻣَﺎ ﺍِﺷْﺘَﻤَﻠَﺖْ ﻋَﻠَﻴْ ِﻪ ﺍﻵﻳَﺎﺕُ :
ﺷﺪﱡ ﻣِﻦ ﺧَﻠﻖِ ﺍﻹِﻧﺴَﺎﻥِ ﺍﻟﻀﱠﻌﻴﻒِ ،ﻓﺎﻟﻠﱠﻪُ ﻗَـﺎﺩِﺭٌ ﻋَﻠَﻰ ﺧَﻠﻖُ ﺍﻟﺴﱠﻤﻮﺍﺕِ ﻭﺍﻷَﺭْﺽِ ﺃﻋْﻈَﻢُ ﻭﺃَ َ .1
ﺳﺒَﻪُ ﻋﻠَﻰ ﻣﺎ ﻗﺪﱠﻣَﺖْ َﻳﺪَﺍﻩُ .
ﺃﻥْ َﻳﺒْﻌَﺜَﻪُ ﻳﻮﻡَ ﺍﻟﻘِﻴﺎ َﻣﺔِ ﺑَﻌﺪَ ﻣَﻮﺗِﻪِ ﻟِﻴُﺤﺎ ِ
ﺳَﺨﱠﺮَ ﺍﻟﻠﱠﻪُ ﳐﻠﻮﻗَﺎﺗِﻪِ ﺍﻟﻌﻈﻴ َﻤﺔَ ﻟِﻺﻧْﺴـــﺎﻥِ؛ ﻟِﻴَﻌﻴﺶَ ﺑِﻴُﺴْﺮٍ ﻋﻠﻰ ﺍﻷَﺭﺽِ ﻣﻊَ ﺃﻧﻌَﺎﻣِﻪِ؛ .2
ﻟِﻴَﻌﺒُﺪَﻩُ ﻭﺣْﺪَﻩُ .
49
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﻌَﻘﻴﺪَﺓِ
ﺺ ﺍﻟﺪﱢﻳﻦِ ﺍﻹِﺳْﻼَﻣِﻲﱢ
ﻣِﻦْ ﺧَﺼَﺎﺋِ ِ
ﻼﻣِﻲﱠ ﺍﻟﱠﺬِﻱ ﺟَﺎءَ ﺑِﻪِ ﺭَﺳُــــــﻮﻟُﻨَﺎ ﺍﻟْﻜَﺮِﱘُ ﻣُﺤَﻤﱠﺪٌ Jﻭَﺍﺭْﺗَﻀَﺎﻩُ ﺍﻟﻠﱠﻪُ ﻟَﻨَـﺎ ، ﺇِﻥﱠ ﺍﻟﺪﱢﻳﻦَ ﺍﻹِﺳْ َ
ﻭَﻛَﺎﻥَ ﺁﺧِﺮَ ﺍﻷَﺩْﻳَﺎﻥِ ﺍﻟﺴﱠﻤَﺎ ِﻭﻳﱠﺔِ َﻗﺪْ ﺟَﺎءَ ِﺑﺘَﻌَﺎﻟِﻴﻢَ ﺗُﺤَﻘﱢﻖُ ِﻟﻺِﻧْﺴَﺎﻥِ ﺍﻟﺼﱠﻼَﺡَ ﻭَﺍﻟﺴﱠﻌَﺎﺩَﺓَ ﻓِﻲ
ﻋﻼَ َﻗﺘَﻪُ ﺑِﺨَﺎﻟِﻘِﻪِ ،ﻭَﺗَﺮْﺳُﻢُ ﺍﻟﻄﱠﺮِﻳﻖَ ﻟَﻪُ ﻓِـــﻲ ﻛَﻴْﻔِﻴﱠﺔِ ﺍﻟﺘﱠﻌَﺎﻣُﻞِﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻵﺧِﺮَﺓِ ،ﻭَﺗُ َﻨﻈﱢﻢُ َ
ﻣَﻊَ ﻏَﻴْﺮِﻩِ ﻣِﻦَ ﺍﻟْﺒَﺸَﺮِ َ ،ﻓﻬُﻮَ ﺩِﻳﻦٌ ﻋَـﺎﻡﱞ ﻟِﻜُﻞﱢ ﺍﻟْﺒَﺸَﺮِ ،ﺻَــﺎ ِﻟﺢٌ ﻟِﻜُﻞﱢ َﺯﻣَــﺎﻥٍ َﻭﻣَﻜَــﺎﻥٍ ،ﺷَــﺎ ِﻣﻞٌ
ﻋﺒَﺎﺩَﺍﺕٍ َﻭﻣُﻌَﺎ َﻣﻼَﺕٍ ﻭَﺁﺩَﺍﺏٍ ،ﻳَﻘُﻮﻝُ ﺗَﻌَﺎﻟَﻰ : ﻟِﻠْﻌَﻘِﻴﺪَﺓِ ﻭَﺍﻟْﻌَ َﻤﻞِ ﻣِﻦْ ِ
QP ONMLK
VU T S R
) . 3ﺍﳌﺎﺋﺪﺓ (
َﻭﻣِﻦْ َﻫﺬِﻩِ ﺍﻟْﺨَﺼَﺎﺋِﺺِ :
50
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻃﺒِﻴﻌﺔُ ﺍﻹﻧﺴﺎﻥِ :
ﺍﻟْﻤَﻘْﺼُﻮﺩُ ﺑِﺎﻟْﻔِﻄْﺮَﺓِ َ
ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
) .29ﺍﻟﺮﻭﻡ (
ﻼﻣِﻲﱡ ،ﻓَﺎﻟﻠﱠﻪُ ـ ﻋَـﺰﱠ َﻭﺟَـﻞﱠ ـ ﻓَﻄَﺮَﳝﺔِ ﺍﻟﺪﱢﻳﻦُ ﺍﻹِﺳْ َ ﻭَﺍﻟْﻤَﻘْﺼُﻮﺩُ ﺑِﺎﻟْﻔِﻄْﺮَﺓِ ﻓِــﻲ ﺍﻵ َﻳﺔِ ﺍﻟْﻜَ ِﺮ َ
ﺍﻟﻨﱠﺎﺱَ ﻋَﻠَﻰ ﺩِﻳﻦِ ﺍﻹِﺳْﻼَﻡِ َ ،ﻭﻳَﻘُﻮﻝُ ﺭَﺳُﻮﻟُﻨَﺎ ﺍﻟْﻜَﺮِﱘُ ـ ﻋَﻠَﻴْﻪِ ﺍﻟﺼﱠﻼَﺓُ ﻭَﺍﻟﺴﱠﻼَﻡُ ـ :
) ﻣَﺎ ﻣِﻦْ ﻣَﻮْﻟُﻮﺩٍ ﺇِﻻﱠ ﻳُﻮ َﻟﺪُ ﻋَﻠَﻰ ﺍﻟْﻔِﻄْﺮَﺓِ ﻓَ َﺄﺑَﻮَﺍﻩُ ﻳُﻬَﻮﱢﺩَﺍﻧِﻪِ ﺃَﻭْ ﻳُﻨَﺼﱢﺮَﺍﻧِﻪِ ﺃَﻭْ ﻳُﻤَﺠﱢﺴَﺎﻧِﻪِ ( . . .
ﺍﻟﺒﺨﺎﺭﻱ
ﺳﻼَﻡَ ﺩِﻳﻦُ ﺍﻟْﻔِﻄْﺮَﺓِ :
ﺍﻟﺪﱠﻟِﻴﻞُ ﻋَﻠَﻰ ﺃَﻥﱠ ﺍﻹِ ْ
ﺃَﺧْﺒَﺮَ ﺍﻟﻠﱠﻪُ ـ ﺗَﻌَـﺎﻟَـﻰ ـ ﻓِـﻲ ﺃَﻛْﺜَﺮِ ﻣِﻦْ ﻣَﻮْﺿِـﻊٍ ﺑِ ِﻜﺘَﺎﺑِﻪِ ﺍﻟْﻌَـﺰِﻳﺰِ ﺃَﻥﱠ ﺍﻟﻨﱠﺎﺱَ ﺇِﺫَﺍ ﻣَﺴﱠﻬُﻢْ ﺍﻟﻀﱡﺮﱡ
ﺼﲔَ ﻟَﻪُ ﺍﻟﺪﱢﻳﻦَ ،ﻳَﻘُﻮﻝُ ـ ﺳُﺒْﺤَﺎﻧَﻪُ ـ : ﻟَﺠَﺆُﻭﺍ ﺇِﻟَﻰ ﺍﻟﻠﱠﻪِ ﻭَﺩَﻋَﻮْﻩُ ﻣُﺨْﻠِ ِ
) . 31ﻟﻘﻤﺎﻥ (
ﺣﺘﱠــﻰ ﺍﻟْﻤُﺸْﺮِ ِﻛﲔَ ،ﻳَﻘُـﻮﻝُ ﺍﻟﻠﱠﻪُ
ﻭَﺍﻻﻋْﺘِﺮَﺍﻑُ ﺑِﺨَﺎﻟِﻖِ ﺍﻟْﻜَﻮْﻥِ ﻣُﺴَﻠﱠﻢٌ ﺑِﻪِ ﻋِﻨْﺪَ ﺟَﻤِﻴﻊِ ﺍﻟﻨﱠﺎﺱَ َ
ﺗَﻌَﺎﻟَﻰ :
) . 24ﻟﻘﻤﺎﻥ (
51
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺴﻬِﻢْ ﻳَﻌْﺮِﻓُﻮﻥَ ﺍﻟْﺨَﺎﻟِﻖَ ؛ ﻷَﻥﱠ ﻓِﻄْﺮَ َﺗﻬُﻢْ َﺗﺪُ ﱡﻟﻬُﻢْ ﻋَﻠَﻴْﻪِ . َﻓﻬُﻢْ ﻓِﻲ ﻗَﺮَﺍﺭَﺓِ ﺃَﻧْﻔُ ِ
ﻋﺒَﺎﺩَﻩُ ﻫِﻲَ ﺍﻻﻋْﺘِﺮَﺍﻑُ ﺑِﻮُﺟُﻮﺩِﻩِ ،ﻭَﺍﻹِﻗْﺮَﺍﺭُ َﻫﺬِﻩِ ﺍﻟْﻔِﻄْﺮَﺓُ ﺍﻟﱠﺘِـﻲ ﻓَـﻄَﺮَ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَـﻰ ﻋَﻠَﻴْﻬَﺎ ِ
ﻋﺔِ ،ﻭَﺍﻟﺘﱠﻘَﺮﱡﺏُ ﺇِﻟَﻴْﻪِ ﺑِﺎﻟْﻌَ َﻤﻞِ ﺍﻟﺼﱠﺎ ِﻟﺢِ ،ﻭَ َﻫﺬَﺍ ﻣَﺎ ﺑِﺮُﺑُﻮﺑِﻴﱠﺘِﻪِ ،ﻭَﺗَﺨْﺼِـﻴﺼُﻪُ ﺑِﺎﻟْ ِﻌﺒَﺎﺩَﺓِ ﻭَﺍﻟﻄﱠﺎ َ
ﻼﻣِﻲﱡ ﻼﻣِﻲﱡ ﺍﻟْﻤُﺘَﻤَ ﱢﺜﻞُ ﻓِــــﻲ ﺭِﺳَﺎ َﻟﺔِ ﺳَ ﱢﻴﺪِﻧَﺎ ﻣُﺤَﻤﱠﺪٍ Jﻓَﺎﻟﺪﱢﻳﻦُ ﺍﻹِﺳْـ َ ﺟَﺎءَ ﺑِﻪِ ﺍﻟﺪﱢﻳﻦُ ﺍﻹِﺳْ َ
ﺩِﻳﻦُ ﺍﻟْﻔِـﻄْﺮَﺓِ َ ،ﻭﺟَﺎءَﺕْ ﺗَﻌَﺎﻟِﻴﻤُﻪُ ﻭَﺷَـﺮَﺍﺋِﻌُﻪُ ﻣُﻮَﺍﻓِ َﻘﺔً ﻟِﻠْﻔِـﻄْﺮَﺓِ ﺍﻹِﻧْﺴَﺎﻧِﻴﱠﺔِ .
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠ ِﺔ ﺳُﻨَ ُﻦ ﺍﺑ ِﻦ ﻣﺎﺟﻪ :
52
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻼﻣِﻲﱡ ﺩِﻳﻦٌ ﻋَﺎﻡﱡ ﺷَﺎ ِﻣﻞٌ ؟
ﻟِﻤَﺎﺫَﺍ ﻳُ َﻌﺪﱡ ﺍﻟﺪﱢﻳﻦُ ﺍﻹِﺳْ َ .1
ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ـ ﺗَﻌَﺎﻟَﻰ ـ : .2
) ﻣِ َﻦ ﺍﻵﻳﺔِ . 29ﺍﻟﺮﻭﻡ (
ﳝﺔِ ؟
ﻣَﺎ ﺍﳌَﻘْﺼُﻮﺩُ ﺑِﺎﻟْﻔِﻄْﺮَﺓِ ﻓِﻲ ﺍﻵ َﻳﺔِ ﺍﻟْﻜَ ِﺮ َ
ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ : .3
) ﻣِ َﻦ ﺍﻵﻳﺔِ . 31ﻟﻘﻤﺎﻥ (
ﳝﺔِ ؟
ﻣَﺎﺫَﺍ ﺗَﻔْﻬَﻢُ ﻣِﻦَ ﺍﻵ َﻳﺔِ ﺍﻟْﻜَ ِﺮ َ
.4ﻳَﻘُﻮﻝُ ﺭَﺳُﻮﻟُﻨَﺎ ﺍﻟْﻜَﺮِﱘُ ـ ﻋَﻠَﻴْﻪِ ﺍﻟﺼﱠﻼَﺓُ ﻭَﺍﻟﺴﱠﻼَﻡُ ـ :
) ﻣَﺎ ﻣِﻦْ ﻣَﻮْﻟُﻮﺩٍ ﺇِﻻﱠ ﻳُﻮ َﻟﺪُ ﻋَﻠَـﻰ ﺍﻟْﻔِﻄْﺮَﺓِ ﻓَ َﺄﺑَﻮَﺍﻩُ ﻳُﻬَﻮﱢﺩَﺍﻧِﻪِ ﺃَﻭْ ﻳُﻨَﺼﱢﺮَﺍﻧِﻪِ ﺃَﻭْ ﻳُﻤَﺠﱢﺴَﺎﻧِﻪِ ( . . .
ﺤﺪِﻳﺚِ ﺍﻟﺸﱠﺮِﻳﻒِ ؟ ﻋﻼَﻡَ ﺗَﺴْ َﺘ ِﺪﻝﱡ ِﺑ َﻬﺬَﺍ ﺍﻟْ َ
َ
ﻼﻣِﻲﱡ ﺩِﻳﻦَ ﺍﻟْﻔِﻄْﺮَﺓِ ؟ .5ﻟِﻤَﺎﺫَﺍ ﻳُﻌْ َﺘﺒَﺮُ ﺍﻟﺪﱢﻳﻦُ ﺍﻹِﺳْ َ
ﺠﺪِ :
ﻻَ ﺗَﻨْﺲَ ﺃَﻥْ ﺗَﻘُﻮﻝَ ﻋِ ْﻨ َﺪ ﺍﻟﺘﱠ َﻮﺟﱡﻪِ ﺇِﻟَﻰ ﺍﻟْﻤَﺴْ ِ
) ﺍﻟﻠﱠﻬُ ﱠﻢ ﺍﺟْﻌَـﻞْ ﻓِﻲ ﻗَـﻠْﺒِﻲ ﻧُﻮﺭًﺍ ،ﻭَﻓِﻲ ﻟِﺴَـﺎﻧِﻲ ﻧُﻮﺭًﺍ ،ﻭَﺍﺟْﻌَـﻞْ ﻓِﻲ ﺳَـﻤْﻌِﻲ ﻧُﻮﺭًﺍ ،
ﻭَﺍﺟْ َﻌﻞْ ﻓِﻲ ﺑَﺼَﺮِﻱ ﻧُﻮﺭًﺍ ،ﻭَﺍﺟْ َﻌﻞْ ﻣِﻦْ ﺧَﻠْﻔِﻲ ﻧُﻮﺭًﺍ َ ،ﻭﻣِﻦْ َﺃﻣَﺎﻣِﻲ ﻧُﻮﺭًﺍ ،ﻭَﺍﺟْ َﻌﻞْ ﻣِﻦْ
ﻓِﻮْﻗِﻲ ﻧُﻮﺭًﺍ َ ،ﻭﻣِﻦْ َﺗﺤْﺘِﻲ ﻧُﻮﺭًﺍ ،ﺍﻟﻠﱠﻬُﻢﱠ ﺃَﻋْﻄِﻨِﻲ ﻧُﻮﺭًﺍ ( .
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ﺡ ( 763 .
53
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْ ِﻌﺒَﺎﺩَﺍﺕِ
ﺻﻼَ ُﺓ ﺍﳌَﺴْﺒُﻮﻕِ
َ
ﺳﺒَﻘَﻪُ ﺑِﺎﻟﺼﱠﻼﺓِ ﻓﺈﻧﱠﻪُ ﻳُ َﻜﺒﱢﺮُ ﻗَﺎﺋِﻤًﺎ ﻣُﻌْ َﺘﺪِﻻً ﺗَﻜــــﺒــــﲑ َﺓ ﺟﺪَ ﺍﳌَﺄﻣﻮﻡُ ﺍﻹﻣَﺎﻡَ ﻗﺪ َ ﺇﺫﺍ َﻭ َ .1
ﺟﺪَ ﺍﻹﻣﺎﻡَ ﺭَﺍﻛِﻌًﺎ ﺃﻭ ﺳَﺎﺟِﺪ َﻛﺒﱠﺮَ ﺗَﻜﺒﲑﺓً ﺃُﺧْﺮَﻯ ﻟِﻠﺮﱡﻛﻮﻉِ ﺃَﻭ ﺍﻟﺴﱡﺠُﻮﺩِ، ﺍﻹﺣْﺮَﺍﻡِ ،ﻓَﺈﻥْ َﻭ َ
ﻭَ َﺗﺒِﻊَ ﺍﻹﻣﺎﻡَ ﰲ ﺑَﺎﻗِﻲ ﺍﻟﺼﱠﻼَﺓِ .
ﺟﺪَﻩ ﺟَﺎﻟِﺴًﺎ ﻟﻠﺘﱠﺸَـ ﱡﻬﺪِ ﺍﻷﻭﱠﻝِ ﺃﻭ ﺍﻷﺧِﻴـﺮِ ﺃﻭ َﺑﲔَ ﺍﻟﺴﱠـﺠﺪ َﺗﲔِ ﻓَﺈﻧﱠﻪُ ﻳَﻜﺘَﻔِــﻲ ﻭََﺃﻣﱠﺎ ﺇﻥْ َﻭ َ .2
ِﺑﺘَﻜﺒﲑَﺓِ ﺍﻹﺣْﺮَﺍﻡِ ،ﻭَﻻ ﻳُ َﻜﺒﱢﺮُ ﺗَﻜﺒﲑﺓً ﺃُﺧْﺮَﻯ ﻭَﻫْﻮَ َﻳﻬِﻮِﻱ ﺟَﺎﻟِﺴًﺎ .
ﻹﻣَﺎﻡُﺗُﺤْﺴَﺐُ ﺍﻟﺮﱠﻛﻌﺔُ ﻟﻠﻤﺴــــﺒﻮﻕِ ﺇﺫﺍ ﺃﺩﺭَﻙَ ﻣﻊَ ﺍﻹﻣَﺎﻡِ ﺍﻟﺮﱡﻛُﻮﻉَ ،ﺃَﻱْ :ﻗَﺒﻞَ ﺃﻥْ َﻳﺒْﺪَﺃ ﺍ ِ .3
ﺍﻟﺮَﻓْﻊَ ﻣِﻦَ ﺍﻟﺮُﻛُﻮﻉِ ،ﻓﺈﻥْ ﻓﺎﺗَﻪ ﺍﻟﺮﻛُﻮﻉُ ﻓﻼ ﺗُﺤﺴَﺐُ ﻫﺬﻩ ﺍﻟﺮﻛﻌﺔُ .
ﻹﻣَﺎﻡِ ﻣُ َﻜﺒِﺮًﺍ ﺇﺫَﺍ ﺃﺩْﺭَﻙَ ﺭَﻛ َﻌ َﺘﲔِ ﺃﻭ ﺃَﻗﻞﱠ ﻣِﻦ ﺭَﻛﻌﺔٍ ﻣَﻊَ ﻳَﻘﻮﻡُ ﺍﳌﺴــــــــﺒﻮﻕُ ﺑﻌﺪَ ﺳَﻼﻡِ ﺍ ِ .4
ﻋﺪَﺍ ﺫَﻟﻚ ﻳَﻘُﻮﻡُ ﺑِﻼ ﺗَﻜْﺒِﲑٍ .
ﻹﻣَﺎﻡِ ،ﻭﻓِﻴﻤَﺎ َ ﺍِ
ﺑَﻌﺪَ ﺳَﻼﻡِ ﺍﻹﻣَﺎﻡِ ﻳَﻘﻮﻡُ ﻟِﻘَﻀــــﺎءِ ﻣَﺎ ﻋَﻠَﻴﻪِ ،ﻓَﻴَﻜُﻮﻥُ ﻗَﺎﺿِﻴًﺎ ﻟِﻸﻗﻮﺍﻝِ ،ﺑَﺎﻧِﻴًﺎ ﻟِﻸﻓﻌﺎﻝ، .5
ﺑِﻤَﻌْﻨَﻰ :
ﺻﻼَﺗِﻪِ ،ﻭﻣَﺎ ﺃﺩْﺭَﻙَ ﻣَﻌَﻪ ﻣﻨﻬﺎ ﺁﺧﺮﻫﺎ. ﺃ.ﺃﻥْ ﻳَﺠْﻌﻞَ ﻣَﺎ ﻓَﺎﺗَﻪُ ﻣِﻦ ﺃﻗْﻮﺍﻝٍ ﻣَﻊ ﺍﻹﻣَﺎﻡِ ﺃﻭﱠﻝَ َ
ﺏ.ﺃﻥ ﳚﻌﻞ ﻣﺎ ﺃﺩﺭﻛﻪ ﻣﻌﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﺃﻭﱠﻝ ﺻﻼﺗﻪ ،ﻭﻣﺎ ﻓﺎﺗﻪ ﻣﻨﻬﺎ ﺁﺧﺮﻫﺎ .
ﻓﻤﺜﻼً:
ﺇﺫﺍ ﺃﺩﺭﻙَ ﺍﳌﺴْﺒﻮﻕُ ﺍﻹﻣﺎﻡَ ﻭﻫﻮ ﻳَﻘــﺮﺃُ ﰲ ﺍﻟﺮﱠﻛﻌﺔِ ﺍﻟﺜﺎﻧِ َﻴﺔِ ـ ﺃﻭ ﻓِـــﻲ ﺍﻟﺮﱡﻛﻮﻉِ ـ ﻣِﻦ ﺻَﻼ ِﺓ
ﺟﻬْﺮًﺍ
ﺤﺔٍ ﻭﺳُﻮﺭﺓٍ َﻹﻣَﺎﻡِ ،ﻭﻳَﺄﺗِﻲ ﺑـﺮﻛْﻌﺔٍ ﺑﻔﺎ ِﺗ َﺍﻟﺼﱡﺒﺢِ ،ﻓﺈﻧﱠﻪ ﻳﻘﻮﻡُ ﺑِﻼ ﺗَﻜﺒِﲑٍ ﺑﻌﺪَ ﺳَﻼﻡِ ﺍ ِ
ﻭﻳَﻘْﻨُﺖُ ﻓِﻴﻬﺎ؛ ﻷﻧﱠﻬﺎ ﺍﻷﺧﲑَﺓُ ﻟَﻪُ ﺑِﺎﻟﻨﱢﺴﺒﺔِ ﻷﻓْﻌﺎﻝِ ﺍﻟﺼﻼﺓِ .
54
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭﺇﺫﺍ ﺃﺩﺭﻙَ ﺍﻹﻣَﺎﻡَ ﻭﻫﻮ ﻳﻘﺮَﺃُ ﰲ ﺍﻟﺮﱠﻛ َﻌﺔِ ﺍﻟﺜﱠﺎﻧـــﻴﺔِ ـ ﺃﻭ ﰲ ﺍﻟﺮﱡﻛﻮﻉِ ـ ﻣﻦ ﺻَﻼﺓِ ﺍﻟﻈﱡﻬﺮِ ﺃﻭ
ﺍﻟﻌﺼــﺮِ ﺃﻭِ ﺍﻟﻌﺸــﺎءِ ،ﻓﺈﻧﱠﻪ ﻳﻘﻮﻡُ ﺑِﻼ ﺗَﻜﺒﲑٍ ﺑﻌﺪَ ﺳَﻼﻡِ ﺍﻹﻣﺎﻡِ ،ﻭﻳَﺄﺗِﻲ ﺑﺮَﻛﻌﺔٍ ﻳَﻘْﺮَﺃُ ﻓﻴﻬﺎ
ﺸﻬﱠﺪُ ﻭﻳُﺴﻠﱢﻢُ .
ﺟﻬْﺮًﺍ ﻓِﻲ ﺍﻟﻌِﺸَﺎءِ ،ﰒﱠ ﻳَﺘ َ
ﺤﺔَ ﻭﺍﻟﺴﱡﻮﺭﺓَ ﺳِﺮﺍ ﰲ ﺍﻟﻈﻬﺮِ ﻭﺍﻟﻌَﺼﺮِ ،ﻭ َ
ﺍﻟﻔﺎ ِﺗ َ
ﻭﺇﺫﺍ ﺃﺩﺭﻙَ ﺍﻹﻣَﺎﻡَ ﻭﻫﻮ ﻳَﻘـــــﺮﺃُ ﰲ ﺍﻟﺮﱠﻛﻌﺔِ ﺍﻟﺜﺎﻧِﻴﺔِ ـ ﺃﻭ ﰲ ﺍﻟﺮﱡﻛﻮﻉِ ـ ﻣِﻦ ﺻَﻼﺓِ ﺍﳌَﻐﺮِﺏِ،
ﻓَﺈﻧﱠﻪ ﻳَﻘﻮﻡُ ﺑِﺎﻟﺘﱠﻜﺒﲑِ ﺑﻌﺪَ ﺳَﻼﻡِ ﺍﻹِﻣﺎﻡِ؛ ﻷَﻧﱠﻬﺎ ﺗُﻌﺪﱡ ﺍﻟﺮﱠﻛ َﻌﺔَ ﺍﻟﺜﱠﺎﻧﻴﺔَ ﻟﻪ ،ﻭﻳﺄﺗِـــﻲ ﺑِﺮَﻛ َﻌﺔٍ
ﺟﻬْﺮًﺍ؛ ﻷﻧﱠﻪ ﻳَﻘﻀِﻲ ﺃﻗﻮﺍﻝَ ﺍﻟﺮﱠﻛﻌﺔِ ﺍﻷُﻭﻟَﻰ ﺍﻟﱠﺘِﻲ ﻓَﺎ َﺗﺘْﻪُ .ﻳَﻘﺮﺍُ ﻓﻴﻬﺎ ﺍﻟﻔﺎﲢﺔَ ﻭﺍﻟﺴﱡﻮﺭﺓَ َ
ﻭﺇﺫﺍ ﺃﺩﺭﻙَ ﺍﻹﻣﺎﻡَ ﰲ ﺍﻟﺮﱠﻛﻌﺔِ ﺍﻟﺜﺎﻟِ َﺜﺔِ ﻣِﻦ ﺻَﻼﺓِ ﺍﻟﻈﱡﻬﺮِ ﺃﻭ ﺍﻟﻌَﺼﺮِ ﺃﻭ ﺍﻟﻌِﺸﺎءِ ،ﺳَﻮﺍءً ﻛﺎ َﻥ
ﺍﻹﻣﺎﻡُ ﻓِــﻲ ﺍﻟﻘِــﺮﺍءﺓِ ﺃﻭ ﻓِــﻲ ﺍﻟﺮﱡﻛﻮﻉِ ،ﻓﺈﻧﱠﻪ ﺑﻌﺪَ ﺳَﻼﻡِ ﺍﻹِﻣﺎﻡِ ﻳَﻘﻮﻡُ ﻣُ َﻜﺒﱢﺮًﺍ ﻷﻧﱠﻪ ﺃﺩﺭَﻙَ
ﺟﻬْﺮًﺍ
ﺭﻛ َﻌ َﺘﲔِ ﻣﻊَ ﺍﻹﻣَﺎﻡِ ،ﰒﱠ ﻳﺄﺗِﻲ ﺑِﺮَﻛ َﻌ َﺘﲔِ ﺑﻔَﺎﺗِﺤﺔٍ ﻭﺳُﻮﺭﺓٍ ﺳِﺮﺍ ﰲ ﺍﻟﻈﱡﻬﺮِ ﻭﺍﻟﻌﺼﺮِ ،ﻭ َ
ﰲ ﺍﻟﻌِﺸَﺎءِ ،ﺛُﻢﱠ ﻳَﺠﻠِﺲُ ﻭ َﻳﺘَﺸَﻬﺪُ ﻭﻳُﺴَﻠﱢﻢُ .
ﻭﺇﺫﺍ ﺃﺩﺭﻙَ ﺍﻹﻣﺎﻡَ ﰲ ﺍﻟﺮﱠﻛ َﻌﺔِ ﺍﻟﺜﱠﺎﻟﺜﺔِ ﻣِﻦ ﺻَﻼﺓِ ﺍﳌَﻐﺮِﺏِ ،ﺳَﻮﺍءٌ ﻛَﺎﻥَ ﺍﻹﻣﺎﻡُ ﰲ ﺍﻟﻘِـﺮﺍء ِﺓ
ﺃﻭ ﰲ ﺍﻟﺮﱡﻛﻮﻉِ ،ﻓﺈﻧﱠﻪ ﺑﻌﺪَ ﺳَﻼﻡِ ﺍﻹﻣﺎﻡِ ﻳَﻘﻮﻡُ ﺑِﻼ ﺗَﻜــــــﺒﲑٍ؛ ﻷﻧﱠﻪ ﺃﺩﺭَﻙَ ﻣﻊَ ﺍﻹﻣﺎﻡِ ﺭﻛﻌﺔً
ﺟﻬْﺮًﺍ ،ﰒ ﻳَﺠﻠﺲُ ﻭﻳَﺄﺗِﻲ ﻭﺍﺣﺪﺓً ﻓﻘَﻂ ،ﺛُﻢﱠ ﻳَﺄﰐ ﺑﺮﻛﻌﺔٍ ﻳَﻘﺮﺃُ ﻓﻴﻬﺎ ﻓﺎﲢﺔً ﻭﺳــــــﻮﺭﺓً َ
ﺟﻬْﺮًﺍ ،ﺛُﻢﱠ
ﺳﻂِ ،ﰒ ﻳﻘﻮﻡُ ﻭﻳﺄﰐ ﺑـــــــﺮﻛﻌﺔٍ ﺛَﺎﻟﺜﺔٍ ﺑﻔﺎﲢﺔٍ ﻭﺳُﻮﺭﺓِ ﻛﺬﻟﻚ َ ﺸ ﱡﻬﺪِ ﺍﻟﻮَ َ
ﺑﺘَ َ
َﻳﺘَﺸﻬﱠﺪُ ﺍﻟﺘﺸﻬﺪَ ﺍﻷَﺧﲑَ ﻭﻳُﺴﻠﱢﻢُ .
ﻭﺇﺫﺍ ﺃﺩﺭﻙَ ﺍﻹﻣﺎﻡَ ﰲ ﺍﻟﺮﱠﻛﻌﺔِ ﺍﻟﺮﺍﺑﻌﺔِ ،ﺳــــﻮﺍءٌ ﻛﺎﻥَ ﺍﻹﻣﺎﻡُ ﰲ ﺍﻟﻘﺮﺍءﺓِ ﺃﻭ ﰲ ﺍﻟﺮﱡﻛﻮﻉِ،
ﻓﺈﻧﱠﻪ ﺑﻌﺪَ ﺳــــﻼﻡِ ﺍﻹﻣﺎﻡِ ﻳﻘﻮﻡُ ﺑِﻼ ﺗﻜﺒﲑٍ ،ﻷﻧﱠﻪ ﺃﺩﺭﻙَ ﻣﻊ ﺍﻹﻣﺎﻡِ ﺭَﻛﻌﺔً ﻭﺍﺣﺪﺓً ،ﻭﻳﺄﰐ
ﺟﻬْﺮًﺍ ﰲ ﺍﻟﻌﺸـﺎءِ ،ﻭﻳَﺠﻠﺲُ ﻟﻠﺘﱠﺸـ ﱡﻬﺪِ
ﺑﺮﻛﻌﺔٍ ﺑﻔﺎﺗِﺤﺔٍ ﻭﺳﻮﺭﺓٍ ﺳِﺮﱠﺍ ﰲ ﺍﻟﻈﻬﺮِ ﻭﺍﻟﻌَﺼﺮِ ،ﻭ َ
ﺍﻷﻭﻝِ ،ﰒ ﻳﻘﻮﻡُ ﻭﻳﺄﺗِﻲ ﺑﺮﻛﻌﺔٍ ﺑﻔﺎﺗِﺤﺔٍ ﻭﺳُﻮﺭﺓٍ ﺳِﺮﱠﺍ ﰲ ﺍﻟﻈﻬﺮِ ﻭﺍﻟﻌَﺼــــﺮِ ،ﻭﺟَﻬﺮ ﻓِﻲ
ﺍﻟﻌِﺸـﺎءِ ،ﻭَﻻ ﻳَﺠـﻠﺲُ ﻟﻠﺘﺸـــﻬﺪِ ،ﻭﺇﻧﱠﻤﺎ ﻳَﻘﻮﻡُ ﻭﻳَﺄﰐ ﺑَﺮﻛﻌﺔٍ ﺑﻔﺎﲢﺔٍ ﻓﻘَﻂ ﺳِـﺮﱠﺍ ﻓِﻲ ﻛﻞﱢ
ﺍﻟﺼﱠﻠﻮﺍﺕِ ،ﰒﱠ َﻳﺘَﺸﻬﱠﺪُ ﻭﻳُﺴَﻠﱢﻢُ .
55
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﺍﻟﺴﱠﺠﺪ َﺗﲔِ ؟
ﺍﺫﻛﺮْ ﺣﻜﻢَ ﻣَﺎ ﻳﺄﺗِﻲ : .4
ـ ﻣﺴﺒﻮﻕٌ ﺃﺩﺭَﻙَ ﻣﻊَ ﺍﻹﻣَﺎﻡِ ﺍﻟﺮﱠﻛﻌﺔَ ﺍﻟﺜﺎﻧﻴﺔَ ﻣﻦْ ﺻَﻼﺓِ ﺍﻟﻈﻬﺮِ .
ـ ﻣﺴﺒﻮﻕٌ ﺃﺩﺭﻙَ ﻣﻊ ﺍﻹﻣﺎﻡِ ﺍﻟﺮﱠﻛﻌﺔَ ﺍﻟﺜﺎﻟﺜﺔَ ﻣِﻦ ﺻﻼﺓ ِ ﺍﳌَﻐْﺮِﺏِ .
ـ ﻣﺴﺒﻮﻕٌ ﺃﺩﺭَﻙَ ﻣﻊَ ﺍﻹﻣَﺎﻡِ ﺍﻟﺮﱠﻛﻌﺔَ ﺍﻟﺮﱠﺍﺑﻌﺔِ ﻣﻦ ﺻﻼﺓِ ﺍﻟﻌِﺸﺎءِ .
) ﺇِﺫَﺍ ﻭَﻟَ َﺞ ﺍﻟﺮﱠﺟُﻞُ ﺑَﻴْﺘَﻪُ ﻓَﻠْﻴَﻘُﻞْ :ﺍﻟﻠﱠﻬُﻢﱠ ﺇِﻧﱢﻲ ﺃَﺳْﺄَﻟُﻚَ ﺧَﻴْﺮَ ﺍﻟْﻤَﻮْﻟِﺞِ ﻭَﺧَﻴْﺮَ ﺍﻟْﻤَﺨْﺮَﺝِ ،
ﺑِﺎﺳْـ ِﻢ ﺍﻟﻠﱠﻪِ ﻭَﻟَﺠْـﻨَﺎ َ ،ﻭﺑِﺎﺳْـ ِﻢ ﺍﻟﻠﱠﻪِ ﺧَـ َﺮﺟْﻨَﺎ ،ﻭَﻋَﻠَﻰ ﺍﻟﻠﱠﻪِ َﺭﺑﱠﻨَﺎ ﺗَﻮَﻛﱠﻠْﻨـﹷﺎ ،ﺛُﻢﱠ
ﻟِﻴُﺴَﻠﱢﻢْ ﻋَﻠَﻰ ﺃَﻫْﻠِﻪِ ( .
ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) ﺡ ( 2698 .
56
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺱ ﺍﻟﺘﱠﻬْﺬِﻳﺐِ ﻭَﺍﻷَﺧْﻼَﻕِ
ﻣِﻦْ ﺩُﺭُﻭ ِ
ﺍﻟﺮﱢﻓﻖُ ﺑِﺎﳊَﻴَﻮَﺍﻥِ
ﺧَـﻠَﻖَ ﺍﻟﻠﱠﻪُ ﺳـﺎﺋِﺮَ ﺍﳊـﻴﻮَﺍﻧَﺎﺕِ ،ﻭﺳـﺨﱠﺮَﻫﺎ ﻟِﻺﻧﺴـــــﺎﻥِ ﻟِﲑ َﻛ َﺒﻬَﺎ ،ﻭﳛ ِﻤﻞَ ﻋﻠَﻴﻬﺎ ﺃﺛﻘَﺎﻟَﻪُ،
ﻋﺔِ ﰲ ﺍﻟﺒَﺎﺩ َﻳﺔِ ،ﻛﻤﺎ ﺃﺧﺮﺝَ ﺍﻟﻠﱠﻪُ ﻣِﻦَ ﺍﻷَﻧﻌَﺎﻡِ ﻣَﻨَﺎﻓِﻊَ ﻟِﻪ ،ﻓﻬُﻮَ
ﻭﻳَﺴــﺘَﻌﻤِﻠَﻬﺎ ﰲ ﺃﻋﻤﺎﻝِ ﺍﻟﺰﱢﺭﺍ َ
ﻳَﺄﻛُﻞُ ﳊ َﻤﻬَﺎ ﻭﻳَﺸﺮَﺏُ ﻟَﺒ َﻨﻬَﺎ ،ﻭﻳَﺼﻨﻊُ ﺍﳌﻼﺑِﺲَ ﻣِﻦ ﺻُﻮ ِﻓﻬَﺎ ﻭﺟُﻠُﻮﺩِﻫﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ :
) . 8 - 5ﺍﻟﻨﺤﻞ (
ﻭﻳَﺴـﺘﻌﲔُ ﺍﻹﻧﺴـﺎﻥُ ﺑِﺎﻟﻜِﻼﺏِ ﻟِﻠﺼﱠﻴﺪِ ﻭﺍﳊِﺮﺍﺳﺔِ ،ﻭﻛُﻞﱡ ﺫﻟﻚَ ﻓَﻀـﻞٌ ﻣِﻦَ ﺍﻟﻠﱠﻪِ ﻭﻧِﻌﻤﺔٌ ﻋﻠﻰ
ﺍﻹﻧﺴــــﺎﻥِ ،ﻭﻫﺬِﻩِ ﺍﳊﻴـﻮﺍﻧَﺎﺕُ ﻋَﻠَﻰ ﺍﺧـﺘِﻼﻓِﻬﺎ ﺃُﻣَ ٌﻢ ﺧَـﻠَﻘَﻬﺎ ﺍﻟﻠﱠﻪُ ﰲ ﻫﺬَﺍ ﺍﻟﻜﻮﻥِ ﻟِﺤﻜ َﻤﺔٍ
ﺑَﺎﻟِ َﻐﺔٍ .ﻗﺎﻝ ﺗﻌﺎﱃ :
) .39ﺍﻷﻧﻌﺎﻡ (
ﺗﺮﳛﻮﻥ :ﺗﺮﺩﻭﺎ ﰲ ﺍﻟﻌﺸﻲ ﺇﱃ ﺍﳌﺮﺍﺡ . ﺍﻷﻧﻌﺎﻡ :ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﳌﺎﻋﺰ .
ﺯﻳﻨﺔ :ﺗﺰﻳﻨﻮﺎ ﰲ ﺃﻋﻴﺎﺩﻛﻢ ﻭﻳﻌﺠﺒﻜﻢ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ . ﺗﺴﺮﺣﻮﻥ :ﲣﺮﺟﻮﺎ ﰲ ﺍﻟﻐﺪﺍﺓ ﺇﱃ ﺍﳌﺮﻋﻰ .
57
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭﻟَﻜِﻦْ ﻛَﺜﲑ ﻣَﺎ ﻧُﺸــــﺎ ِﻫﺪُ ﰲ ﺍﻟﻮﺍﻗﻊِ ﺑﻌﺾَ ﺍﳊﻴﹷﻮَﺍﻧَﺎﺕِ ﺍﻷَﻟﻴﻔﹷﺔِ ﺍﻟﱠﱵ ﺳَـﺨﱠﺮَﻫﺎ ﺍﻟﻠﱠ ُﻪ
ﻋﺔِ ﳚﺮﱡﻫَﺎ ﺣِﻤﺎﺭٌ ﻟﻺﻧﺴﺎﻥِ ﻭﻫِﻲَ ﺗُﻌﺎﱐ ﻣِﻦ ﺳُﻮءِ ﺍﳌُﻌﺎﻣََﻠﺔِ ،ﻓﻨَﺠﺪُ ﻋَﺮﺑﺔً ﻣَﻤﻠُﻮءَﺓً ﺑِﺎﻟﺒِﻀﺎ َ
ﳒﺪُ ﻛَﻠْﺒًﺎ َﻗﺪِ ﺍﻧﺰَﻭَﻯ ﰲ ﻣَﻜﺎﻥٍ ﺧَﺮِﺏٍ ﻣُﻈﻠِﻢٍﺃﻭ ﺣِﺼــــﺎﻥٌ ﻫَﺰﻳﻞٌ ﻳُﺸْﺒِﻌُﻪُ ﺻﺎﺣﺒُﻪُ ﺿَﺮْﺑًﺎ ﻭ ِ
ﺑﻌﺪَ ﺃﻥْ ﺗَﻌﺮﱠﺽَ ﻻِﻋ ِﺘﺪَﺍءِ ﺍﻷﻃْﻔﺎﻝِ ﻋﻠَﻴﻪِ ،ﻭﻧَﺮﻯ َﻛﺒْﺸًﺎ ﻳَﺠﺮﱡﻩُ ﺍﳉﺰﱠﺍﺭُ ﻣِﻦ ﺻُﻮﻓِﻪِ ﺃﻭْ ﻳُﻘَ ﱢﻴﺪُ
ﺣﺘﱠــﻰ ﻳَﺬﲝَﻪُ ،ﺃﻭ ﻗِﻄﱠﺔً ﺗَﺠﺮِﻱ ﻣَﺬﻋُﻮﺭَﺓً ﻣِﻦ ﻣُﻼﺣَ َﻘﺔِ ﺍﻷﻃﻔَﺎﻝِ ﺃﺭْﺟُﻠَﻪُ ﺍﻷﺭﺑَ َﻌﺔَ ﺑُﻌُﻨﻒٍ َ
ﻟَﻬﺎ ﺑِﺎﻷﺣْﺠَﺎﺭِ ﻭﺍﻟﻌِﺼِﻲﱢ .
ﻓﻤَﺎ ﺣُﻜﻢُ ﺍﻹِﺳﻼﻡِ ﰲ ﻫﺬِﻩِ ﺍﳌﻌﺎﻣَﻼﺕِ ﺍﻟﻘَﺎﺳِﻴﺔِ ﺍﻟﱠﱵ ﺗَﺼـﺪُﺭُ ﻣِﻦ ﺑَﻨِﻲ ﺍﻹﻧﺴــﺎﻥِ؟ ﻭﻛَﻴﻒَ
ﻳَﺄﻣﺮُﻧَﺎ ﺍﻹﺳـــــﻼﻡُ ﺃﻥْ ﻧُﻌﺎ ِﻣﻞَ ﻫﺬِﻩِ ﺍﳌَﺨﻠـﻮﻗَﺎﺕِ ﻣِﻦَ ﺍﻟﺪﱠﻭﺍﺏﱢ ﻭﺍﻷﻧﻌـﺎﻡِ ﻛَﻤَﺎ ﺃﻣَﺮَﻧﺎ ﺭﺳُﻮﻟُﻨﺎ
ﺍﻟﻜﺮﱘُ J؟
ﻋﻦْ ﻋﺒﺪِ ﺍﻟﻠﱠﻪِ ﺑﻦِ ﻋُـﻤَﺮَ ) ﺭﺿﻲ ﺍﻟﻠﱠﻪُ ﻋﻨﻬﻤﺎ ( ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝَ Jﻗــﺎﻝَ :
ﺟﻞﱠ
) ﻣﺎ ﻣِﻦْ ﺇﻧﺴﺎﻥٍ ﻳَﻘﺘُﻞُ ﻋُﺼﻔُﻮﺭًﺍ ﻓَﻤَﺎ ﻓَﻮﻗَﻬﺎ ﺑِﻐﲑِ ﺣَﻘﱢﻬﺎ ﺇﻻ ﻳَﺴﺄﻟُﻪُ ﺍﻟﻠﱠﻪُ ﻋَﺰﱠ ﻭ َ
ﺤﻬَﺎ ﻓَﻴَﺄﻛَُﻠﻬَﺎ ،ﻭﻻ ﻳﻘْﻄَﻊَ
ﻋَﻨﻬﺎ .ﻗِﻴﻞَ :ﻳَﺎ ﺭﺳﻮ َﻝ ﺍﻟﻠﱠﻪِ ،ﻭﻣَﺎ ﺣَ ﱡﻘﻬَﺎ ؟ ﻗﺎﻝَ :ﺃﻥْ ﻳَﺬ َﺑ َ
ﺳﻬَﺎ ﻭﻳَﺮﻣِﻲَ ِﺑﻬَﺎ ( ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ . ﺭﺃ َ
ﻭﻋﻦ ﺳَـﻬْﻞِ ﺑﻦِ ﺍﳊَﻨْﻈَﻠﹻﻴﱠﺔِ ـ ﺭﺿِﻲَ ﺍﻟﻠﱠﻪُ ﻋﻨْﻪُ ـ ﻗﺎﻝَ :ﻣَﺮﱠ ﺭﺳُـــــﻮﻝُ ﺍﻟﻠﱠﻪِ ِ Jﺑﺒَﻌﲑٍ ﻗَﺪ
َﻟﺤِﻖَ ﻇَﻬﺮُﻩُ ِﺑﺒَﻄِﻨِﻪِ ،ﻓﻘَﺎﻝ :
) ﺍﺗﱠﻘُﻮﺍ ﺍﻟﻠﱠﻪَ ﰲ ﻫﺬِ ِﻩ ﺍﻟ َﺒﻬَﺎﺋِ ِﻢ ﺍﳌُﻌْﺠَ َﻤﺔِ ، 1ﻓﺎﺭﻛﺒُﻮﻫَﺎ ﺻَﺎﳊﺔً ﻭﺍﺗﺮﻛُﻮﻫَﺎ ﺻَﺎﳊﺔ (
ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ
.1ﺍﳌﻌﺠﻤﺔ :ﺍﻟﻌﺎﺟﺰﺓ ﻋﻦ ﺍﻟﺸﻜﻮﻯ .
58
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻓﻬﺬِﻩ ﺍﻟﺒَﻬﺎﺋِﻢُ ﺗَﺸـــﻌُﺮُ ﻭﺗُﺤِﺲﱡ ،ﻭﺗَﺘﺄَﻟﱠﻢُ ﻭﺗَﺄﻛُﻞُ ﻭﺗَﺸـــﺮَﺏُ ،ﻭ َﺗﺘَﻮﺍ َﻟﺪُ ﻭﺗَﻨﺎﻡُ ﻏﲑَ ﺃﻧﱠﻬﺎ َ
ﻻ
ﺣﲔَﺗَﻌ ِﻘﻞُ ﻭﻻ ﺗُﻔَـﻜﱢﺮُ ،ﻭﻻ ﺗﺴـــﺘﻄﻴﻊُ ﺃﻥْ ﺗُﻌﺒﱢﺮَ ﻋَﻦ ﺁﻻ ِﻣﻬَﺎ ﺑِﻜَﻼﻡٍ ،ﻭﺇﻧﱠﻤﺎ ﺗَﺼــﺮُﺥُ ﻭﺗَﺌِﻦﱡ ِ
ُﺗﻌَﺎ َﻣﻞُ ﺑِﺴـﻮءٍ ﻛﺎﻟﻀـــﺮﺏِ ،ﻭﺍﳊَﺒﺲِ ﰲ ﺍﻟﻘَﻔَﺺِ ،ﻭﺍﻟﻘَـﻴﺪِ ﻣِﻦَ ﺍﻷﺭﺟُﻞِ ،ﻭﺍﳊِﺮﻣَﺎﻥِ ﻣِﻦَ
ﺍﻟﻄَّﻌﺎﻡِ ﻭﺍﻟﺸﱠﺮﺍﺏِ .
ﻭﻗﺪ ﺣَﺮﱠﻣَﺖِ ﺍﻟﺸـــــــﺮﻳﻌﺔُ ﺍﻹﺳﻼﻣﻴﺔُ ﺍﻹِﺳﺎءﺓَ ﺇﱃ ﺍﳊﻴَﻮَﺍﻧﺎﺕِ ،ﻭﺍﻹﺿْﺮﺍﺭَ ِﺑﻬَﺎ ؛ ﻷﻥﱠ
ﺇِﻳﺬَﺍءَﻫَﺎ ﺳﻴُﺆَﺩﱢﻱ ِﺑﻬَﺎ ﺇِﱃ ﺍﻻﻧﻘِﺮﺍﺽِ ﻭﺍﻟﺰﱠﻭﺍﻝِ ﻣِﻦَ ﺍﻟﺪﻧﻴﺎ ،ﻭﺳَﻴﻜﻮﻥُ ﻣﺪﻋﺎﺓً ﻟِﻐﻀﺐِ ﺍﻟﻠﱠﻪِ
ﺣﺒَﺴﺘْﻬَﺎ ،ﻻَ ﻫِﻲَ ﻭﻋﺬﺍﺑِﻪِ ﰲ ﺍﻵﺧِﺮَﺓِ .ﻗﺎﻝَ ﺭﺳﻮﻝُ ﺍﻟﻠﱠﻪِ ):Jﺩﺧَﻠَﺖِ ﺍﻣﺮَﺃَﺓٌ ﺍﻟﻨﱠﺎﺭَ ﰲ ﻫِﺮﱠﺓٍ َ
ﺣﺘﱠﻰ ﻣَﺎﺗَﺖْ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ . ﺃﻃْﻌَ َﻤﺘْﻬَﺎ ﻭَﺳَ َﻘﺘْﻬَﺎ ،ﻭَﻻ ﻫِﻲَ ﺗَﺮ َﻛﺘْﻬَﺎ ﺗَﺄﻛُﻞُ ﻣِﻦ ﺧَﺸَﺎﺵِ ﺍﻷﺭْﺽَِ ،
ﻭﻣِﻦ ﺁﺩَﺍﺏِ ﺍﻹﺳـﻼﻡِ ﰲ ﺍﻟﺘﻌـﺎﻣُﻞِ ﻣﻊَ ﺍﳊﻴَﻮﺍﻧﺎﺕِ ﺃﻧﱠﻪُ ﺟﻌﻞَ ﳍﺎ ﺣُﻘُﻮﻗًﺎ ،ﻓَﺄﻣَﺮَ ﺍﻹﻧﺴﺎﻥَ ﺃ ْﻥ
ﻳَﻌﺎﻣِﻠَﻬﺎ ﻣُﻌﺎﻣَﻠﺔً ﻃَﻴﱢﺒﺔً ،ﻭﻳَﺤﺮِﺹَ ﻋﻠَﻰ ﺭِﻋَﺎ َﻳﺘِﻬﺎ؛ ﻭَﺫّﻟِﻚَ ﺇِﺣﺴﺎﻥٌ ﻭﺭِﻓﻖٌ ﺬِﻩِ ﺍﳊﻴﻮﺍﻧَﺎﺕِ،
ﻗﺎﻝَ ﺭﺳــﻮﻝُ ﺍﻟﻠﱠﻪِ ):Jﺍﻟﺮﱠﺍﺣِﻤُﻮﻥَ ﻳَﺮْﺣَﻤُﻬُﻢُ ﺍﻟﺮﱠﺣْﻤَﻦُ ،ﺍﺭْﺣَﻤُﻮﺍ ﺃَﻫْﻞَ ﺍﻷَﺭْﺽِ ﻳَﺮْﺣَﻤْﻜُﻢْ
ﺃَﻫْﻞُ ﺍﻟﺴﱠﻤَﺎءِ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ.
ﻛﻤﺎ ﳚﺐُ ﻋﻠَﻰ ﺍﳌﺴﻠِﻢِ ﺃﻥْ ﻳُﻨ ِﻘﺬَﻫﺎ ﺇﻥْ ﻛﺎﻧَﺖْ ﰲ ﻣِﺤ َﻨﺔٍ ﺷَﺪﻳﺪﺓ ٍﻛﺄﻥْ ﻳَﺴـﻘِ َﻴﻬَﺎ ﺇﺫَﺍ ﻋَﻄَﺸَﺖْ،
ﺣﻬَﺎ ﺇِﻥْ ﺃُﺻِﻴﺒَﺖْ ،ﻭﻳُﺪَﺍﻭ َﻳﻬَﺎ ﺇﺫَﺍ ﻣَﺮِﺿَﺖْ ،ﻗﺎﻝ : J
ﻭﻳُﻀَﻤﱠﺪَ ﺟِﺮَﺍ َ
ﺧ َﺬ ﺍﻟﺮﱠﺟﻞُ ﺧُﻔﱠﻪُ ،ﻓﺠﻌﻞَ ﻳَﻐْﺮِﻑُ ) ﺇِ ﱠﻥ ﺭﺟُﻼً ﺭَﺃَﻯ ﻛَﻠْﺒًﺎ ﻳَﺄﻛُﻞُ ﺍﻟﺜﱠﺮَﻯ ﻣِﻦَ ﺍﻟﻌَﻄَﺶِ ،ﻓﺄ َ
ﺣﺘﱠﻲ ﺃَﺭْﻭَﺍﻩُ ،ﻓﺸﻜَ َﺮ ﺍﻟﻠﱠﻪُ ﻟَﻪُ ،ﻓﺄَﺩﺧَﻠَﻪُ ﺍﳉﻨﱠﺔَ ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ .
ﻟَﻪُ ﺑِﻪِ َ
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻛﻤﺎ ﺇﻥﱠ ﺍﺳﺘﺨﺪﺍ َﻣﻬَﺎ ﻳَﻜﻮﻥُ ﺑﺎﳌﻌﺮُﻭﻑِ ،ﻓَﻼ ﻳَﻨﺒﻐِﻲ ﺃﻥْ ﻳُﺤَﻤﱢﻠَﻬﺎ ﻣﺎ ﻻ ﺗُﻄِﻴﻖُ،ﺃﻭﺃﻥْ ﻳَﻀــ ِﺮﺑَﻬﺎ
ﻋﺒَﺜًﺎ ﺩﻭﻥَ ﺍﻻﺳـﺘﻔﺎﺩَﺓِ ﻣِﻦ ﳊَ ِﻤﻬَﺎ ﺃﻭ ﺻُــﻮ ِﻓﻬَﺎ ﺃﻭ ﺭِﻳﺸِـﻬﺎ ،ﻭَﻻ ﺗُﻘْﺘَﻞُ ﺑِﻌُﻨﻒٍ ،ﺃﻭ ﺃﻥ ﻳَﻘﺘُﻠَﻬﺎ َ
ـ ﻳﺎ ﺃﺑﻨﺎﺋــــــــﻲ ـ ﺍﳊﻴﻮﺍﻧﺎﺕُ ﺍﻟﻨﱠـﺎﻓِﻌﺔُ ﺍﻟﱵ ﻻ ﺗُﺆ َﻛﻞُ ﻛَﺎﻟﻨﱠـﻤﻞِ ﻭﺍﻟﻨﱠـﺤﻞِ ﻭﺑﻌﺾِ ﺃﻧْﻮﺍﻉِ
ﺍﻟﻄﱡﻴﻮﺭِ ﻭَﺍﳊـﻴَﻮَﺍﻧﺎﺕُ ﺍﻷﻟِﻴـﻔﺔُ ﻛﺎﳍِﺮﱠﺓِ ﻭﺍﻟﻜﻠْﺐِ ،ﺇﻻﱠ ﺃﻥﱠ ﺍﻟﺸـــﺮﻳﻌﺔَ ﺍﻹﺳْﻼﻣﻴﱠﺔَ ﺭﺧﱠﺼَﺖْ
ﰲ ﻗﺘﻞِ ﺍﳊﻴَﻮَﺍﻧَﺎﺕِ ﺍﳌﺆْ ِﺫ َﻳﺔِ ﻛَﺎﻷﻓَـﺎﻋِـﻲ ﻭﺍﻟﻔَـﺄﺭِ ﻭﺍﻟﻜَﻠﺐِ ﺍﻟﻌَﻘُـﻮﺭِ ﻭﺍﻟﻌَﻘﺮَﺏِ؛ ﻷﻧﱠﻬﺎ ﺗَﺤ ِﻤﻞُ
ﺍﻟﺴُّﻢﱠ ﻭﺍﻷﻣْﺮَﺍﺽَ ،ﻭﺗَﻀُﺮﱡ ﺑِﺎﻹﻧﺴﺎﻥِ ﺃﻛﺜَﺮَ ﳑﺎ ﺗﻨﻔَﻌُﻪُ .
ﻛﺬﻟِﻚَ ﻳَﺠﺐُ ﺍﻹِﺣﺴــﺎﻥُ ﰲ ﺍﻟﺬﱠﺑﺢِ ﺣﻴﺚُ ﺇِﻥﱠ ﺍﻟﻠﱠﻪَ ﺳﺨﱠﺮَﻫﺎ ﻟِﻺﻧﺴـــﺎﻥِ ﻟِﻴﺄﻛُﻠَﻬﺎ ،ﻓ َﺄﻣَﺮَﻩُ ﺃﻥْ
ﻳُﺤﺴِﻦَ ﺇﻟﻴْﻬَﺎ ﰲ ﺍﻟﺬﱠﺑْﺢِ ،ﻭ َﻧﻬَﻰ ﺍﻟﺮﺳُﻮﻝَ ﺍﻟﻜﱠﺮﱘَ ﻋَﻦ ﺗَﻌﺬﻳﺒِﻬﺎ ،ﻓَﻘَﺪ ﻣﺮﱠ ﺭﺳـــﻮﻝُ ﺍﻟﻠﱠﻪِ J
ﺤﺔِ ﺷَـﺎﺓٍ ،ﻭﻫْﻮَ ﻳُﺤِـﺪﱡ ﺷــﻔْﺮﺗَﻪُ ،ﻭﻫِﻲَ ﺗَﻠْﺤَـﻆُ ﺇﻟَﻴﻪِ ﻋﻠَﻰ ﺭﺟُﻞٍ ﻭﺍﺿِـﻊٍ ِﺭﺟْـﻠَﻪُ ﻋﻠَﻰ ﺻَـﻔ َ
ﺑِﺒﺼَﺮِﻫَﺎ ،ﻓﻘَﺎﻝَ ):Jﺃ َﻓﻼَ ﻗﺒﻞَ ﻫَﺬﺍ ؟! ﺃﺗُﺮِﻳﺪُ ﺃﻥْ ﺗُﻤﻴ َﺘﻬَﺎ ﻣَﻮْ َﺗ ِﺘﲔِ( ﺭﻭﺍﻩ ﺍﻟﻄﱠﱪﺍﱐ .
ﻭﺭَﺃَﻯ ﻋُﻤَﺮٌ -ﺭَﺿﱢﻰ ﺍﷲُ ﻋَﻨْﻪُ -ﺭﺟُﻼً ﻳَﺴﺤَﺐُ ﺷﺎﺓً ﻣِﻦ ِﺭﺟْﻠِﻬﺎ ﻟِ َﻴﺬْ َﺑﺤَﻬﺎ ،ﻓﻘﺎﻝَ ﻟﻪُ) :ﻭﻳْﻠَﻚَ
ﻗُﺪْﻫَﺎ ﺇﻟَﻰ ﺍﳌَﻮْﺕِ ﻗَﻮْﺩ ﺟَﻤِﻴﻼً( ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺍﺯﻕ ﰲ ﻣُﺼﻨﱠﻔِﻪِ .
ﻭﺬِﻩ ﺍﻟﺘﻌـﻠﻴﻤَﺎﺕِ ﻭﺍﻵﺩَﺍﺏِ ﻳَﻜﻮﻥُ ﺍﻹﺳـــــــــــﻼﻡُ ﻗﺪْ ﺿَـﺮَﺏَ ﺃﺭﻭﻉَ ﺍﻷﻣْﺜَﻠﺔِ ﰲ ﺍﻟﺮﱢﻓﻖِ
ﺑﺎﳊﻴَﻮَﺍﻥِ ،ﻭﺑَﻴﱠﻦَ ﻟِﻺﻧﺴــﺎﻥِ ﻃُﺮُﻕَ ﺍﻻﺳﺘِﻔﺎﺩَﺓِ ﻣِﻨﻬﺎ ﺑِﺎﳊُﺴْﻨَﻰ ﺣﺘﱠﻰ ﻳَﻨَﺎﻝَ ﺧﲑَﻫَﺎ ،ﻭﻳَﻔﻮﺯَ
ﺑﺮِﺿَﺎ ﺍﻟﻠﱠﻪِ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ﻭﺍﻵﺧِﺮَﺓِ .
60
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻋﺪﱢﺩْ ﻣﻨَﺎﻓِﻊَ ﺍﻷﻧﻌَﺎﻡِ ﺍﻟﱵ ﺫُﻛِﺮَﺕْ ﰲ ﺍﻵﻳﺔِ .ﻭﺑﻴﱢﻦْ ﻛَﻴﻔِﻴﱠﺔَ ﺍﻟﺘﱠﻌﺎﻣُﻞِ ﻣَﻌَﻬﺎ .
َ .1
ﻣﺎ ﺟﺰَﺍءُ ﻣَﻦ ﻳَﻘﺘُﻞُ ﺣَﻴﻮَﺍﻧًﺎ ﻇُﻠْﻤًﺎ ﺑِﻐﲑ ﺣَﻖﱟ ؟ ﺑَﻴﱢﻦْ ﺫﻟﻚ ﻣِﻦ ﺧِﻼﻝِ ﺍﳊﺪﻳﺚِ . .2
ﺍﺫﻛﺮْ ﺛﻼ َﺛﺔَ ﺳُﻠُﻮﻛﻴﱠﺎﺕٍ ﺣﺴَ َﻨﺔً ،ﻭﺛَﻼ َﺛﺔً ﺳَﻴﱢﺌﺔً ﺍﺗﱢﺠﺎﻩَ ﺍﳊﻴَﻮﺍﻥِ . .4
) ﺍﺗﱠﻘُﻮﺍ ﺍﻟﻠﱠﻪَ ﰲ ﻫﺬِﻩِ ﺍﻟ َﺒﻬَﺎﺋِﻢِ ﺍﳌُﻌْﺠَ َﻤﺔِ ،ﻓﺎﺭﻛﺒُﻮﻫَﺎ ﺻَﺎﳊﺔً ﻭﺍﺗﺮﻛُﻮﻫَﺎ ﺻَﺎﳊﺔ ( .
ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠ ِﺔ ﺳُﻨﻦ ﺍﻟﺪﱠﺍ ِﺭﻣِﻲﱢ :
ﻣُﺆﻟﱢﻔُﻪُ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪُ ﺍﻟﻠﱠﻪِ ﺑﻦ ﻋﺒﺪِ ﺍﻟﺮﱠﲪﻦِ ﺍﻟﺪﱠﺍ ِﺭﻣِﻲﱡ ،ﺣﺎﻓﻆُ ﺳَﻤَﺮْﻗَﻨْﺪ ،ﺍﳌُﺘَﻮَﻓﱠـــــﻰ
ﺣﺎﺟﺎ ﺳﻨﺔ 255ﻫـ ،ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﻦ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺭﺗﺒﺔً .
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِﻴﱠﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
ﻣَﻌَﺎﱐ ﺍﳌُﻔْﺮَﺩﺍﺕِ:
ﻣَﻌْﻨﺎﻫَﺎ ﺍﻟﻜَﻠِ َﻤﺔُ
ﺍﻟﺪﱠﺍﻫِ َﻴﺔُ ~
ﺿﺤًﺎ
ﺕ ﺇﻇْﻬﺎﺭًﺍ ﻭَﺍ ِ
ﺃُﻇْﻬِﺮَ ْ ¨
ﺍﳌَﺮْﺟِﻊُ ﻭﺍﳌُﻘﺎﻡُ º
ﻣﺘَﻰ ﻳُﻘﻴﻤُﻬﺎ ﺍﷲُ ÏÎ
62
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻹﺟْﻤﺎﻟِﻲﱡ :
ﺍﳌَﻌْﻨَﻰ ﺍ ِ
ﺨ ِﺔ
ﺷﺪﱠﺓٌ ﻛُﺒْﺮَﻯ ،ﻭَﺫَﻟِﻚَ ﰲ ﺍﻟﻨﱠﻔْ َ ﻓَﺈِﺫﺍ ﺟﺎءَﺕِ ﺍﻟﻘِﻴﺎ َﻣﺔُ ،ﻭَﻫْﻲَ ﺩَﺍﻫِ َﻴﺔٌ ﻋُﻈْﻤــــــــﻰ ،ﻓَﻔﻴﻬﺎ ِ
ﺍﻟﺜﱠﺎﻧِﻴﺔِ ،ﻋِﻨﺪَﺋﺬٍ ﻳُﻌﺮَﺽُ ﻋَﻠﻰ ﺍﻹﻧْﺴﺎﻥِ ﻛُﻞﱡ ﺃَﻋﻤَﺎﻟِﻪِ ﻣِﻦ ﺧَﲑٍ ﺃَﻭ ﺷَﺮﱟ ،ﻓَ َﻴ َﺘﺬَﻛﱠﺮُﻫﺎ ﻭﻳَﻌْﺘَﺮِﻑُ
ﺟﻬَﻨﱠﻢُ ﻟﻠﻨﱠﺎﻇِﺮﻳﻦَ ،ﻓﻴَﺮﺍﻫﺎ ﺍﻟﻨﱠﺎﺱُ ﺃَﻣﺎ َﻣﻬُﻢ. ﺑِﻬﺎ ،ﻭﺃُﻇْﻬِﺮﺕ َ
ﻓ َﺄﻣﱠﺎ ﻣَﻦ ﺗَﻤَﺮﱠﺩَ ﻋَﻠـــﻰ َﺃﻣْﺮِ ﺍﷲِ ،ﻭﻓَﻀﱠﻞَ ﺍﳊﻴَﺎﺓَ ﺍﻟﺪّﻧْﻴﺎ ﻋَﻠــــﻰ ﺍﻵﺧِﺮَﺓِ ،ﻭﻟَﻢ َﻳﺤْﺴِﺐْ ﻟَﻬﺎ
ﺣِﺴﺎﺑًﺎ ﻓﺈِﻥﱠ ﻣَﺼِﲑَﻩُ ﺇﱃ ﺍﻟﻨﱠﺎﺭِ.
ﻭَﺃﻣﱠﺎ ﻣَﻦ ﺧﺎﻑَ ﺍﻟﻘِﻴﺎﻡَ َﺑﲔَ َﻳﺪَﻱِ ﺍﷲِ ﻟِﻠﺤِﺴــﺎﺏِ ،ﻭ َﻧﻬَﻰ ﻧﱠﻔْﺴَﻪُ ﻋَﻦِ ﺍﻷﻫْﻮَﺍءِ ﺍﳌُﻨْﺤَﺮِ َﻓﺔِ ﻓَﺈِﻥﱠ
ﺍﳉَﻨﱠﺔَ ﻫِﻲَ ﻣَﺴْﻜَﻨُﻪُ ﻭﻣَﻘَﺮﱡﻩُ.
ﻭﳌﱠﺎ ﺳَﻤِﻊَ ﺍﳌُﺸـــﺮِﻛﻮﻥَ ﺃﻫْﻮﺍﻝَ ﺍﻟﻘِﻴﺎ َﻣﺔِ ﺳَﺄﻟﻮﺍ ﺍﻟﻨﱠﺒِﻲﱠ ﺻَﻠﱠﻰ ﺍﷲُ ﻋَﻠﻴﻪِ ﻭﺳَﻠﱠﻢَ ﺍﺳ ِﺘﻬْﺰﺍءً ﻋﻦْ
ﻭَﻗْﺖِ ﻗِﻴﺎﻣِﻬﺎ ،ﻓَﺄﻧﺖَ ﻟَﻴﺲَ ﻟَﻚَ ﻣِﻦَ ﺍﻟﻌِﻠْﻢِ ﺑِﻮَﻗْﺘِﻬﺎ ﺷَﻲْءٌ ﺣﺘﱠــﻰ ﺗَﺬﻛُﺮُﻩُ ،ﺑَﻞ ﻣَﺮَﺩﱡ ﺫﻟِﻚَ ﺇِﻟَــﻰ
ﺍﷲِ ﺳُﺒﺤﺎﻧَﻪُ.
ﻋﺔِ ﻳَﻮﻡَ ﺇﻧﱠﻤَﺎ ﻣُﻬَﻤﱠﺘُﻚَ ﻓِــﻲ ﺷَﺄْﻥِ ﺍﻟﻘِﻴﺎ َﻣﺔِ ﺃَﻥْ ﺗُﺤﺬﱢﺭَ ﻣِﻨﻬﺎ ﻣَﻦ ﻳَﺨﺎﻓُﻬﺎ ،ﻛﺄَﻧﱠﻬﻢ ﻣِﻦ ﻫَﻮْﻝِ ﺍﻟﺴﱠﺎ َ
ﻳَﺮْﻭﻥَ ﻗِـــﻴﺎ َﻣﻬَﺎ ﱂْ ﻳَﻠﺒَـــﺜﻮﺍ ﰲ ﺣَﻴَﺎ ِﺗﻬِﻢُ ﺍﻟﺪﱡﻧــــﻴﺎ ﺇﻟﱠﺎ ﻣِﻘْﺪﺍﺭَ ﻣَﺎ ﺑﻴْﻦَ ﺍﻟﻈﱡﻬﺮِ ﺇِﱃ ﻏُﺮُﻭﺏِ
ﺍﻟﺸﱠﻤﺲِ ،ﺃَﻭ ﻣَﺎ ﺑﻴْﻦَ ﻃُﻠُﻮﻉِ ﺍﻟﺸﱠﻤْﺲِ ﺇِﱃ ﻧِﺼْﻒِ ﺍﻟﻨﱠﻬﺎﺭِ.
63
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﺿﺢْ
ﻣﺎ ﺍﻟﻄﱠﺎﻣﱠﺔُ؟ ﻭﺇﱃ ﻛَﻢ ﻗِﺴﻢٍ ﻳَﻨﻘَﺴِﻢُ ﺍﻟﻨﱠﺎﺱُ ﻳَﻮﻡَ ﺍﻟﻘِﻴﺎ َﻣﺔِ؟ ﻭَ ﱢ .1
ﺍﻟﻌَﺎﻟَﻢ؟
ﺷﺪُﻧﺎ ﺁﻳﺎﺕُ
ﳌَﺎﺫﺍ ﻳَﺸــــــﻌُﺮُ ﺍﻟﻨﱠﺎﺱُ ﺑِﻘَﺼَﺮِ ﻣُﻜْ ِﺜﻬِﻢ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ﻳَﻮﻡَ ﺍﻟﻘِﻴﺎ َﻣﺔِ؟ ﻭﺇﻻﻡَ ﺗُﺮ ِ .3
ﺍﻟﻘِﻴﺎ َﻣﺔِ؟
64
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
) . 43ﺍﻟﻨﺤﻞ (
ﻭﻫﻮ Jﺑَﺸَــﺮٌ ﻳﺘﺰَﻭﱠﺝُ ﺍﻟﻨﺴـــــــﺎءَ ،ﻭﳛﺐﱡ ﻭﻳَﻜﺮَﻩُ ،ﻭ َﻳﺘَﺄﱂُ ﻭﻳَﻤﺮَﺽُ ﺑﺎﻷﻣﺮﺍﺽِ ﻏ ِ
ﲑ
ﺍﳌُﻌ ِﺪ َﻳﺔِ ﻭﻻ ﺍﳌُﻨَﻔﱢﺮَﺓِ ،ﻭﻳَﺸـﻌُﺮُ ﺑﺎﻟﻌَﻮﺍﻃِﻒِ ﺍﻟﺒَﺸــﺮﻳﺔِ ﻛَﻤﺎ ﻳَﺸــﻌُﺮُ ﺎ ﺃَﻱﱡ ﺇﻧﺴــﺎﻥٍ ﺁﺧَﺮَ،
ﻭﳚﺮِﻱ ﻋﻠَﻴﻪِ ﻛﻞﱡ ﻣﺎ ﳚﺮِﻱ ﻋﻠَﻰ ﺍﻵ َﺩﻣِﻴﱢﲔ ﻣﻦ ﻳُﺘْﻢٍ ،ﻭﺗَﻌﺐٍ ،ﻭﻣَﻮْﺕٍ ،ﻭﻏﲑِ ﺫَﻟﻚَ.
ﻭﻛﻤَﺎ ﺗَﻮَﻻﱠﻩُ َﺭﺑﱡﻪُ ﺑِﺎﻟﺮﱢﻋَﺎ َﻳﺔِ ﻭَﺍﻟﻌِﻨَﺎ َﻳﺔِ ﻟِﻴَﻜُﻮﻥَ َﻧﺒِﻴًﺎ ﻭَﺭَﺳُـﻮﻟَﻪُ ،ﻓَ َﻘﺪْ ﺗَﻮَﻻﱠﻩُ ﻭَﺃَﻛْ َﺮﻣَﻪُ ﻟِﻴَﻜُـﻮﻥَ
ﱰﻝُ ﻋﻠﻴﻪِ ﺑﺎﻟﺘﱠﻮﺟﻴﻪِ ،ﻭﺭﻋﺎﻳﺔِ ﺟﺤًﺎ ﻓِــــﻲ ﺟَﻮَﺍﻧِﺐَ ﺍﳊَﻴَﺎﺓِ ﺍﳌُﺨْﺘَﻠِ َﻔﺔِ ،ﻓﻜﺎﻥَ ﺍﻟﻮﺣﻲُ ﻳَ ِ ﻧَﺎ ِ
ﺍﻟﻠﱠﻪِ ،ﻭﻋِﻨﺎﻳﺘُﻪُ ﺗﺘﺪﺧﱠﻞُ ﰲ ﻛُﻞﱢ ﺣﲔٍ ،ﻓَﻼ ﻋَﺠَﺐَ ﺃﻥْ ﻳﻜﻮﻥَ ﺧُﻠُﻘُﻪُ ﺍﻟﻘﺮﺁﻥَ ،ﻓﻘﺪ ﺃﺩﱠﺑَﻪُ ﺭﺑﱡﻪُ
ﻓﺄﺣﺴَﻦَ ﺗﺄﺩﻳﺒَﻪُ ،ﻭﻣِﻦ ﻣَﻈﺎﻫِﺮِ ﺫﻟﻚَ ﺍﻷﺩﺏِ :
ﻭﻓﺎﺅُﻩُ ﻭﺇﺧْﻼَﺻُﻪُ :
ﺗﺰﻭﱠﺝَ ﺭﺳﻮﻝُ ﺍﻟﻠﱠﻪِ Jﻗﺒﻞَ ﺍﻟﺒِﻌﺚَــﺓِ ﻣِﻦَ ﺍﻟﺴــــﻲـــﺩَﺓِ ﺧَﺪﳚﺔَ ﺑﻨﺖِ ﺧُ َﻮﻳْﻠِﺪ ،ﻓﻜﺎﻥَ ﳍﺎ
65
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺍﻟﺰﻭﺝُ ﺍﻟﺒَﺎﺭﱡ ﺍﳌﺨﻠِﺺُ ،ﻭﻛﺎﻧﺖْ ﻟَﻪُ ﻧِﻌﻤَﺖِ ﺍﻟﺰﻭﺟﺔُ ﺍﳌﺨﻠِﺼــــــــﺔُ ﺍﻟﻌَﻄُﻮﻑُ ،ﻓﻮﻗَﻔﺖْ ﺇِﱃ
ﺟَﺎ ِﻧﺒِﻪِ ﻋِـﻨﺪَﻣﺎ ﺍﺷــــــ َﺘﺪﱠﺕِ ﺍﻷﺣــﻮﺍﻝُ ،ﻭﺷَـﺪﱠﺕْ ﻣِﻦ ﺃﺯْﺭِﻩِ ﻋـﻨﺪَﻣﺎ ﺗَﺨﻠﱠﻰ ﻋﻨْﻪُ ﺍﻟﻨﺎﺱُ ،
ﻓﻜﺎﻥَ Jﻳُﺮﺍﻋِﻲ ﺫﻟﻚَ ﳍَﺎ ﰲ ﺣﻴﺎ ِﺗﻬَﺎ ،ﻓﻠﻢْ ﻳﺘﺰﻭﺝْ ﻋﻠَﻴْﻬَﺎ ،ﻭﺑﻌﺪَ ﻭﻓَﺎ ِﺗﻬَﺎ ﻛﺎﻥَ ﻻَ ﻳَﺬﻛُﺮُﻫﺎ
ﺣﺒَﺎ ِﺗﻬَﺎ ،ﻭﻳَﺼِﻠُﻬُﻦﱠ 1ﻭﻳَﺴﻌَﻰ ﻟِﱪﻫِﻦﱠ . ﺇﻻ ﲞﲑٍ ،ﻛﻤَﺎ ﻛﺎﻥَ َﻳﻬَﺶﱡ ﻟﺼَﺎ ِ
ﻭﳌﺎ ﺷﺎءَ ﺍﻟﻠﱠﻪُ ـ ﺗﻌـﺎﱃ ـ ﻭﺗَﻌـﺪﱠﺩﺕْ ﺯﻭﺟَﺎﺗُﻪُ ﺑﻌﺪَ ﻭﻓﺎﺓِ ﺍﻟﺴــــﻴﺪﺓِ ﺧﺪﳚﺔَ ـ ﺭﺿِﻲَ ﺍﻟﻠﱠﻪُ
ﻋﻨﻬﺎ ـ ﻛﺎﻥ Jﻣَ َﺜﻼً ﺃﻋْﻠَــﻰ ﻟِﻠـــﺰﻭﺝِ ﺍﳌﺨﻠِﺺِ ﺍﻟﻮﻓِﻲﱢ ،ﻳُﺤْﺴِﻦُ ﻋِﺸْﺮَ َﺗﻬُﻦﱠ ﻭﻳَﻌ ِﺪﻝُ ﺑﻴ َﻨﻬُﻦﱠ،
ﻭﻳُﻼﻃِﻔُﻬُﻦﱠ ،ﻭﻻ ﻳَﺪﺧُﻞُ ﻋﻠـــﻰ ﻭَﺍﺣﺪﺓٍ ﻣﻨﻬﻦﱠ ﺇﻻ ﻣُﺒْﺘَﺴِﻤًﺎ َ ،ﻭﻣُﺴَﻠِﻤًﺎ ﻭَﺩَﺍﻋِﻴًﺎ ،ﻭﻛﺎﻥَ ﻳﻘﻮﻡُ
ﱰﻝِ ،ﻓﻘﺪ ﺳُﺌِﻠَﺖِ ﺍﻟﺴـﻴﺪﺓُ ﻋﺎﺋﺸـﺔُ ـ ﺭﺿِﻲَ ﺍﻟﻠﱠﻪُ ﻋﺪُﻫُﻦﱠ ﰲ ﺃﻋﻤﺎﻝِ ﺍﳌ ِ ﻋﻠَﻰ ﺷُﺆﻭ ِﻧﻬِﻦﱠ ،ﻭﻳُﺴﺎ ِ
ﻋﻨﻬﺎ ـ :ﻣﺎﺫﺍ ﻛﺎﻥَ ﻳﺼﻨﻊُ ﺍﻟﺮﺳﻮﻝُ Jﰲ ﺍﻟﺒﻴﺖِ ؟
ﺣﺪُﻛُﻢْ ﻓِـــﻲ ﻓﻘﺎﻟﺖْ :ﻛَﺎﻥَ ﻳَﺨْﺼِﻒُ ﻧَﻌْﻠَﻪَُ ،ﻭﻳَﺨِﻴﻂُ ﺛَﻮْﺑَﻪَُ ،ﻭﻳَﻌْ َﻤﻞُ ﻓِــﻲ ﺑَﻴْﺘِﻪِ ﻛَﻤَﺎ ﻳَﻌْ َﻤﻞُ ﺃَ َ
ﺑَﻴْﺘِﻪِ ﺭﻭﺍﻩ ﺍﺑﻦ ﺣـــــﺒﺎﻥ.ﻭﻻ ﻋَﺠﺐَ ﻓﻬُﻮَ ﺍﻟﻘﺎﺋﻞُ ):Jﺧﲑُﻛُﻢْ ﺧﻴْﺮُﻛُﻢْ ﻷﻫْﻠِﻪِ ،ﻭﺃَﻧَﺎ ﺧﻴْﺮُﻛُﻢْ
ﻷﻫْﻠِﻲ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ.
ﻭﻫﻜﺬﺍ ﺭﺃﻳﺘُﻢْ ﻳﺎ ﺃﺑﻨَﺎﺋِﻲ ،ﻛﻴﻒَ ﻛﺎﻥَ ﺭﺳـــــــﻮﻝُ ﺍﻟﻠﱠﻪِ Jﻣُ َﺮﺑﱢﻴًﺎ ﺣَﻜِﻴﻤًﺎ ﻭﻗَﺎ ِﺋﺪًﺍ ﺭَﺷِﻴﺪًﺍ،
ﻭﺣَﺎﻛِﻤًﺎ ﻋَﺎﺩِﻻً ،ﻭﺯﻭﺟًﺎ ﻭَﻓِﻴﺎ ،ﻓَﻤﺎ ﺃﺣْ َﻮﺟْﻨَﺎ ﺇِﱃ ﺍﻻﻗ ِﺘﺪَﺍءِ ﺑِﻪِ ﻭﺍﻟﺴﱠﻴـﺮِ ﻋﻠَـــﻰ ﻣِﻨﻬَﺎﺟِﻪِ،
ﻭﺍﻟﺘﺄﺩﱡﺏِ ﺑﺂﺩﺍﺑِﻪِ ،ﻓﻨُ َﺮﺑﱢﻲ ﺃﻭﻻﺩَﻧﺎ ﻋﻠَﻰ ﺍﻷﺧـﻼﻕِ ﺍﳊﺴَﻨﺔِ ،ﻭﺇﺫﺍ ﺗَﻮﻟﱠﻴْﻨَﺎ ﺃﻣْﺮ ﻣِﻦ ﺍﻷﻣﻮﺭِ
ﻃﺔِ ،ﻭﺍﳌﺤْﺴُﻮﺑِﻴﱠﺔِ ،ﻭﻧَﺘﺨﻠَّﻖُ ﲞُﻠُﻖِ ﺍﻟﻮَﻓﺎءِ ﻧَﺄﺧﺬُ ﺑِـــﺮﺃﻱِ ﺍﳉﻤﺎﻋﺔِ ،ﻭﻧَﺒﺘَ ِﻌﺪُ ﻋﻦِ ﺍﻟﻮَﺳَﺎ َ
ﻄﻬﱢﺮُﻩُ ﻣِﻦ َﻣﻈَﺎﻫِﺮِ ﺍﻟﻔَﺴــــــﺎﺩِ، ﻭﺍﻹِﺧﻼﺹِ ،ﻓﺈﻥﱠ ﺫﻟﻚَ ﻛُﻠﱡﻪُ ﻳَﺮﻓَﻊُ ﻣِﻦ ﺷَﺄﻥِ ﺍﳌﺠﺘﻤﻊِ ،ﻭﻳُ َ
ﻭﻳَﺤﻔﻆُ ﻟَﻪُ ﻛِﻴﺎﻧَﻪُ ،ﻓﻴَﻌﻴﺶُ ﻗَ ِﻮﻳًﺎ .
66
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻣَﺎ ﺍ َﳌﻬَﺎﻡﱡ ﺍﻟﱠﺘِﻲ ﻛُﻠﱢﻒَ ِﺑﻬَﺎ ﺍﻟﺮﱠﺳُﻮﻝُ J؟ َﻭﻣَﻦِ ﺍﻟﱠﺬِﻱ ﻛَﻠﱠﻔَﻪُ؟ .1
َﻫﻞْ َﻫﺬِﻩِ ﺍ َﳌﻬَﺎﻡﱡ ﺗَﻤْﻨَﻌُﻪُ ﻣِﻦْ ﺃَﻥْ ﻳَﻜُﻮﻥَ ﺇِﻧْﺴَﺎﻧًﺎ ﺫَﺍ ﻋَﻮَﺍﻃِﻒَ ﻭَﺃَﺣَﺎﺳِــــــــــﻴﺲَ َﻭﻣَﺸَﺎﻋِﺮَ .2
67
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِﻴﱠﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
ﲤﻬﻴﺪ :
ﺤﺪﱠﺛﻮﻥَ ﰲ ﺃﻣْﺮِ ﺍﻟﻨﱠﱯﱢ ،Jﻭﻳَﺴْﺄﻝُ ﺑﻌﻀُﻬﻢ ﻛﺎﻥ ﺍﳌﺸــــــﺮﻛﻮﻥ ﻛُﻠﱠﻤﺎ ﺍﺟْﺘَﻤَﻌﻮﺍ ﺃﺧَﺬﻭﺍ َﻳ َﺘ َ
ﺑَﻌْﻀًﺎ ،ﺃﺳـــﺎﺣِﺮٌ ﻫُﻮَ ﺃﻡْ ﺷـــﺎﻋِﺮٌ ﺃﻡْ ﻛﺎﻫِﻦٌ ؟ ﻭﻳُﺠﻴﺐُ ﻛُﻞﱡ ﻭﺍﺣﺪٍ ﻣﻨﻬُﻢ ﻋﻠﻰ ﺣَﺴَﺐِ ﻫَﻮﺍﻩُ،
ﻓَﺄﻧْ َﺰﻝَ ﺍﻟﻠﱠﻪُ ﻫﺬﻩ ﺍﻟﺴّﻮﺭﺓَ ﺭَﺩﺍ ﻋَﻠﻴْﻬِﻢ ،ﻭَﺗَﻜْﺬِﻳﺒًﺎ ﳍُﻢ .
68
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣَﻌَﺎﱐ ﺍﳌُﻔْﺮَﺩﺍﺕِ:
ﻣَﻌْﻨﺎﻫَﺎ ﺍﻟﻜَﻠِ َﻤﺔُ
ﻣُ َﻤ ﱠﻬﺪَﺓً ﻟِﻠْﻌَﻴْﺶِ ﻋَﻠَﻴْﻬﺎ 7
ﻛﺄَﻭْﺗﺎ ِﺩ ﺍﳋَﻴْ َﻤﺔِ ِﻟﺘَﺜْﺒﻴﺖِ ﺍﻷَﺭﺽِ :
ﺃَﺻْﻨﺎﻓًﺎ :ﺫُﻛﻮﺭًﺍ ﻭﺇِﻧﺎﺛًﺎ =
ﺣﺔِ
ﺳُﻜﻮﻧًﺎ ﻭﻫُﺪﻭءًﺍ ﻟﻠﺮﱠﺍ َ A
ﺳَﺎﺗِﺮًﺍ ﻟَﻜُﻢ E
ﻹﺟْﻤﺎﻟِﻲﱡ :
ﺍﳌَﻌْﻨَﻰ ﺍ ِ
ﳋﺒَ ِﺮ
ﺶ ﺑَﻌْﻀًﺎ؟ ﺇ ﱠﻧﻬُﻢْ َﻳﺘَﺴــﺎءَﻟُﻮﻥَ ﻋَﻦِ ﺍ َﺳﺒْﺤَﺎﻧَﻪُ :ﻋَﻦْ ﺃَﻱﱢ ﺷَﻲْءٍ ﻳَﺴْ َﺄﻝُ ﺑَﻌْﺾُ ﻛُﻔﱠﺎﺭِ ﻗُ َﺮﻳْ ٍ ﻳَﻘُﻮﻝُ ُ
ﺍﻟﻌَﻈِـﻴﻢِ ﺍﻟﺸﱠﺄْﻥِ ،ﺍ ﱠﻟﺬِﻱ ﻳُﺨْﺒِﺮُ ﻋَﻦِ ﺍﻟﺒَﻌْﺚِ ﺑَ ْﻌﺪَ ﺍﳌَﻮْﺕِ ،ﻭَﻫْﻮَ ﺃَﻣْﺮٌ ﻳُﺸَﻜﱢﻚُ ﻓِــﻴﻪِ ﺍﻟﻜُﻔﱠﺎﺭُ ،ﻭﻳُ َﻜﺬﱢﺑﻮﻥَ
ﺼﺪﱢﻕٍ. ﺑِﻪِ ،ﻭﺻَﺎﺭُﻭﺍ ﺑَﻴْﻦَ ﻣُ َﻜﺬﱢﺏٍ ﻭﻣُ َ
ﻋﻞٌ ِﺑﻬِﻢْ ﻳَﻮْﻡَ
ﻈﻬَﺮُ َﻟﻬُﻢ ﻣَﺎ ﺍﷲُ ﻓﺎ ِ ﺳَﻴَﻌْﻠَﻢُ ﻫﺆُﻻءِ ﺍﳌُﺸْﺮِﻛﻮﻥ ﺍﳌُ َﻜﺬﱢﺑـﻮﻥَ ﻋَﺎ ِﻗ َﺒﺔَ ﺗَ ْﻜﺬِﻳ ِﺒﻬِﻢَ ،ﻭﻳَ ْ
ﺍﻟﻘِﻴﺎ َﻣﺔِ ،ﺛُﻢﱠ ﺳَ َﻴﺘَﺄ ﱠﻛﺪُ َﻟﻬُﻢْ ﺫَﻟِﻚَ ﻳَﻮْﻣَ ِﺌﺬٍ.
ﻛَﻴْﻒَ ﺗُﻨﻜِــــﺮﻭﻥَ ﺍﻟﺒَﻌْﺚَ ﻭ َﻗﺪْ ﺭَﺃَﻳﺘُﻢ ُﻗﺪْﺭَﺗَﻪُ ﺍﻟ َﻌﻈِﻴ َﻤﺔَ؟ ﺍﻧﻈُﺮُﻭﺍ ﺇِﱃ ﺍﻷَﺭْﺽِ ﺍﻟﱠﱵ ﺟُﻌِﻠَﺖْ
ﳉﺒَﺎﻝِ ﺍ ﱠﻟﺘِـــﻲ ﺟُﻌِﻠَﺖْ ﻛﺎﻷﻭْﺗﺎﺩِ ﻛَﻲْ ﻻ ﺗَﻤِﻴﻞَ ﺑِﺄَﻫِﻠﻬَﺎ ،ﻭﺧُﻠِ ْﻘﺘُﻢ ﻣُ َﻤﻬﱠﺪﺓً ﻟَﻜُﻢ ﻛَﺎﻟﻔِــﺮﺍﺵِ ،ﻭﺇِﱃ ﺍ ِ
ﺣﺔً ﻟِﺄَﺑﺪَﺍﻧِﻜُﻢ ،ﻓِـﻴﻪِ ﺳﻞُ ﻟِﺒﻘَﺎء ﺍﻟﻨﱠﻮﻉِ ﺍﻹِﻧﺴَﺎﻧِﻲﱟ ،ﻭﺟُ ِﻌﻞَ ﻧَﻮﻣُﻜُﻢ ﺭَﺍ َ ﺫُﻛﻮﺭًﺍ ﻭُﺇﻧﺎﺛًﺎ؛ ﻛَﻲْ ﻳَﻘَﻊَ ﺍﻟﺘﱠﻨﺎ ُ
ﺗَﺴْﻜُﻨﻮﻥَ ﻭ َﺗ ْﻬﺪَﺅﻭﻥَ.
ﺴﺘُﺮُ ﺍﻟﺜﱠﻮﺏُ ﻟَﺎﺑِﺴَﻪُ ،ﻭﺍﻟﻨﱠﻬﺎﺭُ ﻣَﻌَﺎﺷًﺎ ﻭﺟُ ِﻌﻞَ ﺍﻟﱠﻠ ْﻴﻞُ ﻟِﺒﺎﺱٌ ﺗَﻠْﺒَﺴُﻜُﻢْ ﻇُﻠ َﻤﺘُﻪُ ﻭَﺗَﻐْﺸـﺎﻛُﻢ ،ﻛَﻤﺎ ﻳَ ْ
ﺗَﻨﺘَﺸِﺮﻭﻥَ ﻓﻴﻪِ ﻟِﻤَﻌﺎﺷِﻜُﻢ ،ﻭﺗَﺴْﻌَﻮْﻥَ ﻓِﻴﻪِ ﻟِﻤﺼَِﻠﺤِﻜُﻢ.
ﻭﺑُﻨِﻴَﺖْ ﻓَﻮﻗَﻜُﻢ ﺳَﺒﻊَ ﺳَﻤَﻮﺍﺕٍ ﻣﺘِﻴ َﻨﺔِ ﺍﻟﺒِﻨﺎءِ ﻣُﺤﻜَ َﻤﺔِ ﺍﳋَﻠْﻖِ ،ﻭﺟُﻌﻠَﺖْ ﻟَﻜُﻢُ ﺍﻟﺸﱠﻤﺲُ ﺳِﺮﺍﺟًﺎ
ﺣﺒﺎ ﻣِﻤﱠﺎ ﻭﻗﱠﺎﺩًﺍ ﻣُﻀِـــﻴﺌًﺎ ،ﻭﺃَﻧﺰَﻝَ ﻟَﻜُﻢ ﻣِﻦ َﺍﻟﺴﱡﺤُﺐِ ﺍﳌُﻤﻄِﺮَﺓِ ﻣَﺎءً ﻣُـــﻨﺼَﺒﺎ ﺑِﻜﺜْﺮَﺓٍ؛ ﻟِﻨُﺨْﺮَﺝَ ﺑِﻪِ َ
ﻳَ ْﻘﺘَﺎﺕُ ﺑِﻪ ﺍﻟﻨﱠﺎﺱُ ،ﻭﺣﺸـــــــــــﺎﺋﺶ ﻣِﻤﱠﺎ ﺗَﺄﻛُﻠُﻪ ﺍﻟﺪﱠﻭَﺍﺏﱡ ،ﻭﺑَﺴَﺎﺗﲔَ ﻛَﺜﲑَﺓَ ﺍﻷَﺷﺠﺎﺭِ ،ﻣُ ْﻠﺘَ ﱠﻔﺔَ
ﺍﻷﻏْﺼﺎﻥِ.
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺎﺕ :
ﺇﻧﻜﺎﺭُ ﺍﻟﻜﻔﺎﺭ ﻟﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪِ ،ﻭﺃﻥ ﺍﻟﺒﻌﺚ ﻭﺍﳊﺴـــــــﺎﺏ ﻻ ﺷﻚﱠ .1
ﻓﻴﻬﻤﺎ ﻫﻮ ﺃﻣﺮ ﻋﻈﻴﻢ ﻭﺧﻄﲑ ،ﺳﻴﻌﻠﻤﻮﻥ ﻋﺎﻗﺒﺘﻪ ﺍﻟﺸﺪﻳﺪﺓ ﻋﻠﻴﻬﻢ .
ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﻟﻠﱠﻪِ ﻋﻠـﻰ ﺑﻌﺚ ﺍﳋﻼﺋﻖ ﺑﻌﺪ ﺍﳌﻮﺕ .2
ﻟﻠﺤﺴﺎﺏ .
ﻣَﺎ ﻳُﻘَﺎﻝُ ﺇِﺫَﺍ ﺭَﺃَﻯ ﺍﻟْﻤُﺴْﻠِﻢُ ﻣَﺎ ﻳَﻜْﺮَﻩُ ﻓِﻲ ﻣﻨَﺎﻣِﻪِ :
ﺴﺘَ ِﻌﺬْ
ﺣﺪُﻛُ ْﻢ ﺍﻟﺮﱡ ْﺅﻳَﺎ ﻳَﻜْﺮَ ُﻫﻬَﺎ ﻓَﻠْ َﻴﺒْﺼُﻖْ ﻋَﻦْ ﻳَﺴَﺎﺭِﻩِ َﺛﻼَﺛ ،ﻭَﻟْ َﻴ ْ
) ﺇِﺫَﺍ ﺭَﺃَﻯ ﺃَ َ
ﺑِﺎﻟﻠﱠﻪِ ﻣِﻦَ ﺍﻟﺸﱠﻴْﻄَﺎﻥِ َﺛﻼَﺛ ،ﻭَﻟْ َﻴ َﺘﺤَ ﱠﻮﻝْ ﻋَﻦْ ﺟَ ْﻨﺒِﻪِ ﺍ ﱠﻟﺬِﻱ ﻛَﺎﻥَ ﻋَﻠَﻴْﻪِ ( .
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ﺡ ( 2262 .
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦ ﺩُﺭﻭﺱِ ﺍﻟﺴﱡﻨﱠ ِﺔ ﺍﻟﻨﱠﺒَ ِﻮﻳﱠﺔِ
ﺤﺪِﻳﺚُ ﺍﻟﺜﱠﺎﻧِﻲ
ﺍﻟْ َ
ﺍﻟﺮﱠﺣْ َﻤﺔُ
ﺗَ ْﻤﻬِﻴﺪٌ :
ﺍﻹﺳْـﻼﻡُ ﺩِﻳﻦُ ﺍﻟﺮﱠﺣْﻤﺔِ ﻳَﺪﻋُﻮ ﺍﳌُﺆﻣِـــﻨــــﲔ ﺇﱃ ﺍﻟﺘﱠﺨَـﻠﱡﻖِ ﺬﺍ ﺍﳋُـﻠُﻖِ ﰲ ﻛُﻞﱢ ﺃﻗْﻮَﺍ ِﻟﻬِﻢ
ﻭﺃﻓْﻌﺎﻟِﻬﻢ ﻭﺗَﻌَﺎﻣُِﻠﻬِﻢ ﻣﻊَ ﻏَﻴْﺮِﻫِﻢْ ﻣﻦ ﺍﻟﻨﱠﺎﺱِ ،ﺑﻞْ ﻭﻣﻊَ ﺍﳌَﺨْﻠﻮﻗَﺎﺕِ ﺍﻷُﺧْﺮَﻯ؛ ﻟِﻴَﻜﻮﻧﻮﺍ ﻣِﺜَﺎﻻً
ﰲ ﻋَ َﻤﻞِ ﺍﻟﺒِﺮﱢ ﻭَﺍﻹِﺣْﺴَـﺎﻥِ ،ﻓَﻴَﺸْﻌُﺮﻭﺍ ﺑِﺸُﻌُﻮﺭِ ﺍﻵﺧَﺮِﻳﻦَ ،ﻓَ َﻴﺘَﺨَﻠﱠﺼــــﻮﺍ ﻣِﻦ ﺩَﺍءِ ﺍﻷَﻧَﺎﻧِﻴﱠﺔِ
ﻭَﺣُﺐﱢ ﺍﻟﺬﱠﺍﺕَِ ،ﻭ ِﺑﺬَﻟﻚَ ﻳَﻌْﻤَﻠﻮﻥَ ِﺑ َﻬﺪْﻱِ ﺍﻟﺮﱠﺳﻮﻝِ ﺍﻟﻜَﺮِﱘِ ،Jﺍﻟﱠﺬِﻱ ﻛﺎﻥ ﻳَﺮْﺣﻢُ ﺍﻹﻧْﺴــﺎﻥَ
ﻭَﺍﳊَﻴَﻮﺍﻥَ ﻭَﺍﻟﻜَﺒﲑَ ﻭَﺍﻟﺼﱠﻐﲑَ .
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺣﺬَﺍءَﻩُ . ِ ﺧُﻔﱠﻪ :
ﺑِﻔَﻤِﻪِ . ﺑِﻔِﻴﻪِ :
ﺍﳌَﺨْﻠﻮﻕُ ﺍﻟﱠﺬﻱ ﻻَ ﺯَﺍﻝَ ﺣَﻴﺎ . َﻛ ِﺒﺪٍ ﺭَﻃْ َﺒﺔٍ :
َﻗ ِﺒﻞَ ﻋَﻤَﻠَﻪَُ ،ﻭﺟَﺎﺯَﺍﻩُ ﻋَﻠَﻴْﻪ . ﺷَﻜَﺮَ ﺍﻟﻠﱠﻪُ ﻟﻪ :
) . 18ﺍﳌﺰﻣﻞ (
ﺣﺘﱠﻰ ﻳُﺤِﺐﱠ ﻷَﺧِﻴﻪِ ﻣَﺎ ﻳُﺤِﺐﱡ ﻟِﻨَﻔْﺴِﻪِ( ﻣﺘ َﻔﻖٌ ﻋﻠﻴﻪ . ﺣﺪُﻛُﻢْ َ َﻭﻳَﻘُﻮﻝُ ﺍﻟﻨﱠﺒِﻲﱡ ) :Jﻻَ ﻳُﺆْﻣِﻦُ ﺃَ َ
.2ﻣَﺮْﺿَﺎﺓُ ﺍﻟﻠﱠﻪِ ﻭﺍﳉﱠﻨﱠﺔُ ﻏَﺎ َﻳﺔُ ﺍﳌُﺆْﻣِﻦِ :
ﺤﺔَ ﻭﻟَﻮْ ﻛَﺎﻧَﺖْ ﰲ ﻇﺎﻫِﺮِﻫﺎ ﻳَﺴِـﲑﺓً ،ﺳَـــﺒﺐٌ ﰲ ﻣَﺮْﺿَـﺎﺓِ ﺍﻟﻠﱠﻪِ، ﻻَ ﺷَﻚﱠ ﺃَﻥﱠ ﺍﻷﻋْﻤَﺎﻝَ ﺍﻟﺼﱠﺎ ِﻟ َ
ﻭﺩُﺧُﻮﻝِ ﺟَﻨﱠﺘِﻪِ ،ﺧُﺼُﻮﺻًﺎ ﺍﻟﺮﱢﻓْﻖَ ﺑِﺎﻵﺧَﺮِﻳﻦَ ﺇﻧﺴﺎﻧًﺎ ﺃَﻭْ ﺣَﻴَﻮﺍﻧًﺎ؛ ﻷَﻥﱠ ﺍﻟﻨﱠﺒِﻲﱠ ﺍﻟﻜَﺮِﱘَ J
ﺐُ ﺍﻟﺮِّﻓْﻖَ( ،1ﻭَﻛَﻠﱠﻤَﺎ ﺃَﺣْﺴَﻦَ ﺍﻟ َﻌﺒْﺪُ ﻟِ ِﻌﺒَﺎ ِﺩ ﺍﻟﻠﱠﻪِ ﻭﻣَﺨْﻠﻮﻗﺎﺗِﻪِ ﻳَﻘﻮﻝُ):ﺇ ّﻥَ ﺍﻟﻠﱠﻪَ ﺭَﻓِﻴﻖٌ ﻳُﺤِ ّ
ﺃَﺣْﺴَ َﻦ ﺍﻟﻠﱠﻪُ ﺇﻟﻴْﻪِ ﺃﺿْﻌَــﺎﻓًﺎ ﻣُﻀَﺎﻋَ َﻔﺔً ،ﻓَﺎﳊَﺴَ َﻨﺔُ ﺑِﻌَﺸْﺮَﺓِ ﺃﻣْﺜَﺎ ِﻟﻬَﺎ :ﻳﻘﻮﻝ ﺍﻟﻠﱠﻪ
ﺗﻌﺎﱃ:
) .59ﺍﻟﺮﲪﻦ (
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺟﺪَ ﻏُﺼْﻦَ ﺷَﻮْﻙٍ ﻋَﻠَﻰ ﺍﻟﻄﱠﺮِﻳﻖِ ﻓَﺄَﺧﱠﺮَﻩُ ﻓَﺸَﻜَﺮَ ﻭﻳَﻘﻮﻝُ ):Jﺑَﻴْﻨَﻤَﺎ َﺭﺟُﻞٌ ﻳَﻤْﺸِﻲ ﺑِﻄَﺮِﻳﻖٍ َﻭ َ
ﺍﻟﻠﱠﻪُ ﻟَﻪُ ﻓَﻐَﻔَﺮَ ﻟَﻪ ( ﻣﺘﻔَﻖٌ ﻋﻠﻴﻪ .
ﻄﺘْﻬَﺎ ﻓَﻠَﻢْ ﺗُﻄْﻌِﻤْﻬَﺎ ﻭَﻟَﻢْ َﺗﺪَﻋْﻬَﺎ ﺗَﺄْﻛُﻞُ ﻭﻳﻘﻮﻝُ َ Jﻛﺬَﻟِﻚَ ):ﺩَﺧَﻠَﺖِ ﺍﻣْﺮَﺃَﺓٌ ﺍﻟﻨﱠﺎﺭَ ﻓِﻲ ﻫِﺮﱠﺓٍ َﺭﺑَ َ
ﻣِﻦْ ﺧَﺸَﺎﺵِ ﺍﻷَﺭْﺽِ ( ﻣﺘﻔَﻖٌ ﻋﻠﻴﻪ ،ﻭﺍﻟﻠﻔﻆُ ﻟﻠﺒُﺨﺎﺭﻱ .
.3ﺿَﺮُﻭﺭَﺓُ ﺍﻟﺘﱠﺨَﻠﱡﺺِ ﻣِﻦَ ﺍﻷﻧَﺎﻧِﻴﱠﺔِ ﻭَﺣُﺐﱢ ﺍﻟﺬﱠﺍﺕِ :
ﻋَﻠَـــﻰ ﺍﳌُﺴْﻠِﻢِ ﺃَﻥْ ﻳَﻌِﻴﺶَ ﻟِﻐَﻴْﺮِﻩِ ﻛَﻤَﺎ ﻳَﻌِﻴﺶُ ﻟِﻨَﻔﺴِﻪِ ،ﻓَﻴَﻜﻮﻥَ ﺍﻹﻳﺜَﺎﺭُ ﻭﺍﻟﺘﱠﻀْﺤِﻴﺔُ ﺧُﻠُﻘًﺎ ﻟﻪُ،
ﻓَﻼ ﻳَﺴْﺘَﺄْﺛِﺮُ ﺑِﺸَــﻲءٍ ﻟِ َﻴﺤْﺮِﻡَ ﻏَﲑَﻩُ ﻣِﻨْﻪُ ﻭﻟﻮ ﻛﺎﻥَ ﺣَﻴَﻮﺍﻧًﺎ ،ﻳَﻘﻮﻝُ ﺍﻟﻨﱠﺒِﻲﱡ ):Jﻣَﺎ َﺃﻣَﻦَ ﺑِــﻲ
ﺷﺒْﻌَﺎﻥً َﻭﺟَﺎﺭُﻩُ ﺟَﺎﺋِﻊٌ ﺇِﻟَﻰ ﺟَﻨْﺒِﻪِ ،ﻭَﻫُﻮَ ﻳَﻌْﻠَﻢُ( ﺭﻭﺍﻩ ﺍﻟ َ
ﻄﺒَﺮَﺍﻧِﻲﱡ ﻭﺍﻟﺒَﺰﱠﺍﺭُ ﺑِﺈﺳْﻨﺎﺩٍ ﺣَﺴَﻦٍ . ﻣَﻦْ ﺑَﺎﺕَ َ
.4ﺍﻹﺧْﻼﺹُ ﰲ ﺍﻟﻌَﻤﻞِ ﺷَﺮﻁٌ ﻟِﻘَﺒﻮﻟِﻪِ ﻋِﻨﺪَ ﺍﻟﻠﱠﻪِ :
ﺻﺤﱠﺔٍ ﻭﻋَﺎﻓِ َﻴﺔٍ، ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥْ ﻳَﻌـﺘَﺮِﻑَ ﺑِﻔﻀــــــــــﻞِ ﺍﻟﻠﱠﻪِ ﲟﺎ ﺃﻋْـﻄَﺎﻩُ ﻣِﻦ ﻧِﻌَﻢٍ َﻭﻣَﺎﻝٍ ﻭَ ِ
ﻋﺪَﺓِ ﻟﻠﻤُﺤﺘﺎﺟﲔَ ،ﻭﻟَﻮْ ﻋﺔِ ﺍﻟﻠﱠﻪِ ﺑِﺈِﻋﺎ َﻧﺔِ ﺍﻵﺧَﺮِﻳﻦَ ،ﻭﺗَﻘْﺪﱘِ ﺍﳌﺴــــــﺎ َ ﻓَﻴُﺴَﺨﱢﺮُﻫﺎ ﰲ ﻃَﺎ َ
ِﻟﺤَﻴَﻮﺍﻥِ ؛ ﻣَﻊَ ﺇِﺧﻼﺹِ ﺍﻟﻌَ َﻤﻞِ ﻟِﻠﱠﻪِ ﻭَﺣﺪَﻩ ؛ ﻷﻥﱠ ﺫَﻟﻚَ ﺩَﻟﻴﻞُ ﺷﱡﻜﺮِ ﺍﻟﻠﱠﻪِ ﻋَﻠَﻰ ﻧَﻌْﻤَﺎﺋِﻪِ .
) .5ﺍﻟﺒﻴﻨﺔ (
) .105ﺍﻟﻜﻬﻒ (
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺷﺪُ ﺇِﻟَﻴْﻪِ ﺍﳊﺪﻳﺚُ :
ﻣﺎ ﻳُﺮ ِ
ﺍﻹِﺣْﺴﺎﻥُ ﻭﺍﻟﺒِﺮﱡ ﻣِﻦ ﺃَﺧْﻼَﻕِ ﺍﳌُﺆْﻣِﻨﲔَ . .1
ﺍﻟﺮﱢﻓْﻖُ ﺑﺎﳊَﻴَﻮﺍﻥِ ﻭَﺍﻟﻌَﻄﻒُ ﻋَﻠَﻴﻪِ ﺩَﻟﻴﻞُ ﺍﻹﳝﺎﻥِ . .2
ﺇِﺧﻼﺹُ ﺍﻟﻌَ َﻤﻞِ ﻟﻠﱠﻪِ ﺷﺮﻁٌ ﻟِﻘَﺒﻮﻟِﻪ ﻭَ ِﻟﺤُﺼُﻮﻝِ ﺍﻷﺟْﺮِ ﻭﺍﻟﺜﱠﻮَﺍﺏِ . .3
ﻋﺪَﺓِ ﻟِﻶﺧَﺮِﻳﻦَ َﻣﻈْﻬَﺮٌ ﻣِﻦْ َﻣﻈَﺎﻫِﺮِ ﺍﻟﺸﱡﻜْﺮِ ﻟﻠﱠﻪِ ﻋَـﻠــــــﻰ ﻧِﻌَـﻤِﻪِ ﺗَﻘْﺪﱘُ ﺍﻟﻌَﻮْﻥِ ﻭﺍﳌﺴَـﺎ َ .4
ﻭَﺍﻻﻋْﺘِﺮَﺍﻑِ ﺑِﻔَﻀْﻠِﻪِ .
ﻳَﺠِﺐُ ﻋﻠﻰ ﺍﳌﺴﻠْﻢِ ﺃَﻻﱠ َﻳﺤْﻘِﺮَ ﻣِﻦ ﺍﳌَﻌْﺮُﻭﻑِ ﺷَﻴﺌًﺎ ﻭَﻟَﻮ ﻛﺎﻥَ ﳊﻴﻮﺍﻥٍ . .5
ﺿَﺮﻭﺭَﺓُ ﺗَﺨَﻠﱡﺺِ ﺍﻟﻨﱠﺎﺱِ ﻣِﻦ ﺩَﺍءِ ﺍﻷﻧَﺎﻧِﻴﱠﺔِ ﻭَﺣُﺐﱢ ﺍﻟﺬﱠﺍﺕِ ﻋَﻠﻰ ﺣِﺴَﺎﺏِ ﺍﻵﺧَﺮِﻳﻦَ . .6
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠﺔِ ﺻﺤﻴ ُﺢ ﺍﻟﺒُﺨَﺎﺭِﻱﱢ :
ﻣﺆﻟﱢﻔُﻪ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﱠﻪِ ﳏﻤﱠﺪُ ﺑﻦُ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱّ ﺍﳌُﺘﻮﻓﱠﻰ ﺳــــﻨﺔ 256ﻫـ ،ﻭﺍﺳــــ ُﻢ
ﺍﻟﻜِﺘﺎﺏِ ﺑِﺎﻟﻜَﺎ ِﻣﻞِ :ﺍﳉﺎﻣِﻊُ ﺍﳌُﺴْ َﻨﺪُ ﺍﻟﺼﱠﺤﻴﺢُ ﺍﳌُﺨْﺘَﺼَﺮ ﻣﻦ ﺃﻣﻮﺭِ ﺭﺳـﻮﻝِ ﺍﻟﻠﱠﻪ ، Jﻭﺳُﻨَﻨِﻪ
ﺻﺢﱡ ﻛﺘﺎﺏٍ ﺑﻌﺪ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ،ﺷـــﺮﺣﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎء ﺣﱴ ﺑﻠﻐﺖ ﻋﺪﺩ ﻭﺃﻳﱠﺎﻣِﻪِ ،ﻭﻫﻮ ﺃ َ
ﺷﺮﻭﺣﻪ ﺃﻛﺜﺮ ﻣﻦ 300ﺷَﺮْﺣًﺎ .
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻣَﺎﺫَﺍ ﺗَﺴْﺘَﻔِﻴﺪُ ﻣِﻦ ﻫﺬﻩ ﺍﻟﻘِﺼﱠﺔِ ﺍﻟﱠﱵ ﺭَﻭَﺍﻫَﺎ ﻟَﻨَﺎ ﺍﻟﻨﱠﺒِﻲﱡ J؟ .1
ﻗَﺎﻝَ ) : Jﺇِﻥﱠ ﺍﻟﻠﱠﻪَ ﺭَﻓِـﻴﻖٌ ﻳُﺤِـﺐﱡ ﺍﻟﺮﱢﻓْـﻖَ ﰲ ﻛﻞﱢ ﺷــــــﻲءٍ ( ﻫﻞ ﻋَ ِﻤﻞَ ﺍﻟﺮﱠﺟُﻞُ ﺬﺍ .2
ﳊﺪِﻳﺚِ ؟
ﺍ َ
ﺼﺢُ ﺯُﻣَﻼءَﻙَ ﺍﻟﱠﺬِﻳﻦَ ﻳُﺴِﻴﺌُﻮﻥَ ﻣُﻌَﺎﻣََﻠﺔَ ﺍﻹِﻧﺴﺎﻥِ ﺃﻭِ ﺍﳊَﻴَﻮﺍﻥِ ؟
ﲟﺎﺫَﺍ ﺗَﻨ َ .3
ﻫﻞ ﻳﻜﻮﻥُ ﺍﻟﻌﻤﻞُ ﺍﻟﺼﱠﺎﱀُ ﺳﺒﺒًﺎ ﳌﻐﻔﺮﺓِ ﺍﻟﺬﱡﻧُﻮﺏِ ﻭﺩُﺧُﻮﻝِ ﺍﳉﻨﱠﺔِ ؟ ﻣَ ﱢﺜﻞْ ﻟِﺬﻟِﻚَ . .4
ﻣﺎﺫﺍ ﺗَﻘُﻮﻝُ ﳌﻦ ﻳَﻌﻴﺶُ ﻟِﻨَﻔﺴِﻪِ ،ﻭﻳُﺤِﺐﱡ ﺃﻥْ ﺗَﻜﻮﻥَ ﻟﻪ ﺍﻷَﺳْﺒﻘﻴﱠﺔُ ﰲ ﻛﻞﱢ ﺷﻲْءٍ ؟ .5
ﺣﺪَﻩُ ﻻَ ﺷَﺮِﻳﻚَ ﻟَﻪُ ،ﻟَﻪُ ﺍﻟْﻤُﻠْﻚُ ﻭَﻟَﻪُ ﺍ ْﻟﺤَ ْﻤﺪُ ﻭَﻫُﻮَ ﻋَﻠَﻰ ﻛُ ﱢﻞ ﻻ ﺍﻟﻠﱠﻪُ ﻭَ ْ ) ﻻَ ﺇِﻟَﻪَ ﺇِ ﱠ
ﻻ ﺍﻟﻠﱠﻪُ ،ﻭَﺍﻟﻠﱠﻪُ ﺃَ ْﻛﺒَﺮُ ،ﻭَﻻَ
ﺳ ْﺒﺤَﺎ َﻥ ﺍﻟﻠﱠﻪِ ،ﻭَﻻَ ﺇِﻟَﻪَ ﺇِ ﱠ
ﺷَﻲْءٍ َﻗﺪِﻳﺮٌ ،ﻭَﺍ ْﻟﺤَ ْﻤﺪُ ﻟﻠﱠﻪِ ،ﻭَ ُ
ﺳﺘُﺠِﻴﺐَ ﻟَﻪُ ، ﺣَ ْﻮﻝَ ﻭَﻻَ ﻗُﻮﱠﺓَ ﺇِﻻﱠ ﺑِﺎﻟﻠﱠﻪِ ،ﺛُﻢﱠ ﻗَﺎﻝَ :ﺍﻟﱠﻠﻬُ ﱠﻢ ﺍﻏْﻔِﺮْ ﻟِﻲ ـ ﺃَﻭْ ﺩَﻋَﺎ ـ ﺍ ْ
ﺻﻼَﺗُﻪُ ( . ﻓِﺈِﻥْ ﺗَﻮَﺿﱠﺄَ ُﻗﺒِﻠَﺖْ َ
ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ﺡ ( 1154 .
75
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﻌَﻘﻴﺪَﺓِ
) . 28ﺳﺒﺄ (
ﺍﻟْﻌَﻘِﻴﺪَﺓُ ﻭَﺍﻟْﻌَ َﻤﻞُ :
ﻼﻣِﻴﱠﺔُ ﻫُﻲَ :ﺍﻟﺘﱠﺼْﺪِﻳﻖُ ﺍﻟْﺠَﺎﺯِﻡُ ﺑِﻘُﻠُﻮﺑِﻨَﺎ ،ﻭَﺍﻟْﺤُﻜْﻢُ ﺍﻟْﻤُﻄْﻠَﻖُ ﺍﻟﱠﺬِﻱ ﻻَ ﻳَﻘْ َﺒﻞُ ﺍﻟْﻌَﻘِـﻴﺪَﺓُ ﺍﻹِﺳْ َ
ﺍﻟﺸﱠﻚَ ﺑِﻌُﻘُﻮﻟِﻨَﺎ ﻓِـــﻲ ﻛُﻞﱢ ﻣَﺎ َﻳﺘَﻌَﻠﱠﻖُ ﺑِﺄُﻣُﻮﺭِ ﺩِﻳﻨِﻨَﺎ ،ﻭَﻋِﻠْﻢُ ﺍﻟْﻌَﻘِﻴﺪَﺓِ ﺻَﺎﺭَ ﻋَﻠَﻤًﺎ ﻋَﻠَــــﻰ ﻋِﻠْﻢِ
ﻹﳝَﺎﻥِ ؛ َﺑﻞْ ﻫُﻮَ ﺃَﺻْﻞٌ ِﻟﺒَﻘِﻴﱠﺔِ ﺍﻟْﻌُﻠُﻮﻡِ ﺍﻟﺪﱢﻳﻨِﻴﱠﺔِ ﻭَﺃَﺳَﺎﺳُﻬَﺎ ،ﻓَﻜُﻞﱡ ﺍﻟْﻌُﻠُـﻮﻡِ ﺍﻟﺪﱢﻳﻨِﻴﱠﺔِ ﺍﻷُﺧْﺮَﻯ ﺍِ
ﻹﳝَﺎﻥُ ﺑِﻪِ ﻓِــﻲ ﺣَﻖﱢ ﺍﻟﻠﱠﻪِ ﺗَﻌَـﺎﻟَــﻰ ﻣِﻦْ ﻋﺔٌ ﻣِﻨْﻪُ َ ،ﻭ َﻳﺘَﻨَﺎ َﻭﻝُ ﻣَﺎ ﻳَﺠِﺐُ ﺍ ِ
َﻣﺒْﻨِﻴﱠﺔٌ ﻋَﻠَﻴْﻪِ َﻭﻣُﺘَﻔَﺮﱢ َ
ﺟﻞﱠ ،ﻭَﺣَﻖﱢ ﺻِــﻔَﺎﺕِ ﺍﻟْﻜَﻤَﺎﻝِ ﻭَﺍﻷَﺳْـﻤَﺎءِ ﺍﻟْﺤُﺴْﻨَــﻰ َ ،ﻭﻣَﺎ ﻳَﺴْـ َﺘﺤِﻴﻞُ ﻓِـــﻲ ﺣَﻘﹽِﻪ ﻋَﺰﱠ َﻭ َ
ُﺭﺳُﻠِﻪِ ـ ﻋَﻠَﻴْﻬِﻢُ ﺍﻟﺼﱠﻼَﺓُ ﻭَﺍﻟﺴﱠﻼَﻡُ ـ َ ،ﻭﻣَﺎ ﻳَﺠُﻮﺯُ َ ،ﻭﻣَﺎ ﺃَﺧْﺒَﺮَ ﺑِﻪِ ﺭَﺳُﻮﻟُﻨَﺎ ﻣُﺤَﻤﱠﺪُ Jﻓِــــﻴﻤَﺎ
ﺻﺤَﺎﺋِﻒِ ﺍﻷَﻋْﻤَﺎﻝِ َﻳﺘَﻌَﻠﱠﻖُ ﺑِﺎﻟْﻴَﻮْﻡِ ﺍﻵﺧِﺮِ ،ﻣِﻦَ ﺍﻟْﺒَﻌْﺚِ ﻭَﺍﻟْﺤَﺸْﺮِ ﻭَﺍﻟْﺤِﺴَﺎﺏِ ﻭَﺍﻟْﻤِــــﻴﺰَﺍﻥِ ﻭَ َ
ﻹﳝَﺎﻥَ ﺑِﻪِ ﻣِﻦْ ﺃُﻣُﻮﺭِ ﺍﻟْﻐَﻴْﺐِ .
ﻭَﺍﻟﺼﱢﺮَﺍﻁِ ﻭَﺍﻟﺜﱠﻮَﺍﺏِ ﻭَﺍﻟْﻌِﻘَﺎﺏِ ﻭَﺍﻟْﺠَﻨﱠﺔِ ﻭَﺍﻟﻨﱠﺎﺭِ َ ،ﻭﻣَﺎ ﻳَﺠِﺐُ ﺍ ِ
76
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭَﺍﻟْﻌَ َﻤﻞُ ﻫُﻮَ :ﻣَﺎ ﻳَﻘُـــــــﻮﻡُ ﺑِﻪِ ﺍﻟْﻤُﺴْﻠِﻢُ ﻣِﻦْ ﻗَﻮْﻝٍ ﺃَﻭْ ﻓِﻌْﻞٍ َ ،ﻭﻳَﺸْ َﻤﻞُ :ﺍﻟْ ِﻌﺒَﺎﺩَﺓَ ﻭَﺍﻟْﻤُﻌَﺎﻣََﻠﺔَ
ﻭَﺍﻟﺴﱡﻠُﻮﻙَ .
ﻋﺔً ﻓَﺎﻟْ ِﻌﺒَﺎﺩَﺍﺕُ :ﻫِﻲَ ﺍﻷَﻋْﻤَﺎﻝُ ﻭَﺍﻷَﻗْﻮَﺍﻝُ ﺍﻟﱠﺘِﻲ ﻳَﻘُﻮﻡُ ِﺑﻬَﺎ ﺍﻟْﻤُﺴْﻠِﻢُ ﺗَﻘَ ﱡﺮﺑًﺎ ﻟِﻠﱠﻪِ ﺗَﻌَﺎﻟَﻰ ،ﻭَﻃَﺎ َ
ﻟَﻪُ .
ﻭَﺍﻟْﻤُﻌَﺎ َﻣﻼَﺕُ :ﻫِﻲَ ﻣَﺎ َﻳ َﺘﺒَﺎ َﺩﻝُ ﺑِﻪِ ﺍﻟْﻤُﺴْﻠِﻤُـــﻮﻥَ ﺍﻟْﻤَﻨَﺎﻓِﻊَ ﺑَﻴْ َﻨﻬُﻢْ ﻭِﻓْﻖَ ﺍﻟﺸﱠﺮَﺍﺋِﻊِ ﻭَﺍﻟْﻘَﻮَﺍ ِﻧﲔِ
ﺍﻟﱠﺘِﻲ ﺟَﺎءَ ِﺑﻬَﺎ ﺍﻹِﺳْﻼَﻡُ .
ﻭَﺍﻵﺩَﺍﺏُ :ﻫِﻲَ ﻣَﺎ ﺩَﻋَﺎ ﺇِﻟَﻴْﻪِ ﺍﻹِﺳْﻼَﻡُ ﺍﳌُﺴْﻠِ ِﻤﲔَ ﻣِﻦْ ﺳُﻠُﻮﻛِﻴﱠﺎﺕٍ ﻭَﺃَﺧْﻼَﻕٍ ﻭَﻗِﻴَﻢٍ ﺳَﺎﻣِ َﻴﺔٍ .
ﺍﻟْ َﻌﻼَ َﻗﺔُ ﺑَﻴْﻦَ ﺍﻟْﻌَﻘِﻴﺪَﺓِ ﻭَﺍﻟْﻌَ َﻤﻞِ :
ﺍﻟْﻌَ َﻤﻞُ ﻳُﺠَﺴﱢـﺪُ ﺍﻟْﻌَﻘِـﻴﺪَﺓَ َ ،ﻭﻳُﺘَﺮْﺟِﻤُﻬَﺎ ﺇِﻟَــﻰ ﺃَﻗْﻮَﺍﻝٍ ﻭَﺃَﻓْﻌَﺎﻝٍ ﻓِـــﻲ ﺍﻟْ ِﻌﺒَﺎﺩَﺍﺕِ ﻭَﺍﻟْﻤُﻌَﺎ َﻣﻼَ ِ
ﺕ
ﻹﳝَﺎﻥِ َ ،ﻭ ِﺑﺬَﻟِﻚَ ﻭَﺍﻵﺩَﺍﺏِ ،ﻭَﻗَﺮَﻧَﻪُ ﺍﻟﻠﱠﻪُ ـ ﺗَﻌَـﺎﻟَـﻰ ـ ﻓِــﻲ ﺍﻟْ َﻌﺪِﻳﺪِ ﻣِﻦَ ﺍﻵﻳَﺎﺕِ ﺍﻟْﻘُﺮْﺁﻧِﻴﱠﺔِ ﺑِﺎ ِ
ﻹﳝَﺎﻥُ ﺣﺪُﻫُﻤَﺎ ﻋَﻦِ ﺍﻵﺧَﺮِ ،ﻭَﺍ ِ ﻀﻬِﻤَﺎ ،ﻭَﻻَ ﻳُﻐْﻨِﻲ ﺃَ َ
ﻹﳝَﺎﻥَ ﻭَﺍﻟْﻌَ َﻤﻞَ ﻳَﺮْ َﺗﺒِﻄَﺎﻥِ ِﺑﺒَﻌْ ِ
ﻧَﻔْﻬَﻢُ ﺃَﻥﱠ ﺍ ِ
ﺤﺔِ ،ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :ﻳَﺰِﻳﺪُ ﺑِﺎﻹِﻛْﺜَﺎﺭِ ﻣِﻦَ ﺍﻷَﻋْﻤَﺎﻝِ ﺍﻟﺼﱠـﺎ ِﻟ َ
) . 103 - 102ﺍﻟﻜﻬﻒ (
77
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
) . 84ﺁﻝ ﻋﻤﺮﺍﻥ (
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠ ِﺔ ﺻﺤِﻴﺢُ ﻣُﺴْﻠِﻢُ :
َ
ﻣﺆﻟﱢﻔُﻪُ ﻣُﺴْﻠِﻢُ ﺑﻦُ ﺍﳊَﺠﱠﺎﺝِ ﺍﻟﻘُﺸَﻴْﺮِﻱﱡ ،ﺍﳌُﺘﻮﻓﱠﻰ ﺳــــــــــﻨﺔ 261ﻫـ ﺃﺣﺪُ ﺗﻼﻣﻴﺬٍ ﺍﻹﻣﺎ ِﻡ
ﺻﺤﱠﺔِ ﺍﻟﺒُﺨﺎﺭﻱ ،ﻭﺻﺤﻴﺢ ﻣﺴــــﻠﻢ ﻳﺄﰐ ﰲ ﺍﳌﺮﺗﺒﺔِ ﺍﻟﺜﺎﻧﻴﺔِ ﺑﻌﺪ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ِ
ﺍﻷﺣﺎﺩﻳﺚِ ،ﻟﻪ ﺷﺮﻭﺡ ﻋﺪﻳﺪﺓ ،ﺃﺷﻬﺮﻫﺎ ﺷﺮﺡ ﺍﻹﻣﺎﻡِ ﺍﻟﻨﱠﻮَﻭِﻱﱢ ﻋﻠﻴﻪِ .
78
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ : .1
) . 28ﺳﺒﺄ (
ﳝﺔِ ؟ﻣَﺎﺫَﺍ ﺗَﻔْﻬَﻢُ ﻣِﻦَ ﺍﻵ َﻳﺔِ ﺍﻟْﻜَ ِﺮ َ
ﻋﻼَﻡَ ﻳَﺸْﺘَ ِﻤﻞُ ؟
ﻣَﺎ ﺍﻟْﻤَﻘْﺼُﻮﺩُ ﺑِﺎﻟْﻌَﻘِﻴﺪَﺓِ ؟ َﻭﻣَﺎ ﺍﻟْﻤُﺮَﺍﺩُ ﺑِﺎﻟْﻌَ َﻤﻞِ ؟ ﻭَ َ .2
ﻋﻼَ َﻗﺔُ ﺍﻟْﻌَ َﻤﻞِ ﺑِﺎﻟْﻌَﻘِﻴﺪَﺓِ ؟
ﻣَﺎ َ .3
ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ : .4
) .84ﺁﻝ ﻋﻤﺮﺍﻥ (
ﳝﺔِ ؟ ﻣَﺎﺫَﺍ ﺗَﻔْﻬَﻢُ ﻣِﻦَ ﺍﻵ َﻳﺔِ ﺍﻟْﻜَ ِﺮ َ
ﻋﻼَ َﻗﺔَ ﺍﻟْﻤُﺴْﻠِﻢِ ﺑِﻐَﻴْﺮِﻩِ ؟
ﻟِﻤَﺎﺫَﺍ ﻭَﺿَﻊَ ﺍﻹِﺳْﻼَﻡُ ﺍﻟﺸﱠﺮَﺍﺋِﻊَ ﻭَﺍﻟﻘَﻮَﺍ ِﻧﲔَ ﺍﻟﱠﺘِﻲ َﻧﻈﱠﻢَ ِﺑﻬَﺎ َ .5
79
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْ ِﻌﺒَﺎﺩَﺍﺕِ
ﻗَﺼْ ُﺮ ﺍﻟﺼﱠﻼﺓِ
ﺻﻼَﺓُ ﺍﻟﻈُﻬْﺮِ ،ﻭﺍﻟَﻌﺼْﺮِ ،ﻭﺍﻟﻌِﺸَﺎءِ . ﺗَﻌْﺮِﻳﻔُﻬَﺎ :ﻫِﻲَ ﺻَﻼﺓُ ﺍﻟ ﱡﺮﺑَﺎﻋِ ّﻴﺔِ ﺍﺛْ َﻨﺘَﻴْﻦِ ،ﻭﻫﻲ َ
ﺣُﻜْﻤُﻬَﺎ :ﺳُﻨﱠﺔً ﻣُﺆَﻛﱠﺪَﺓً ﻓِﻲ ﺍﻟﺴﱠﻔَﺮِ ﺍﳌُﺒَﺎﺡِ ،ﺳﻮﺍءٌ ﻛَﺎﻥ ﻋﻦْ ﻃَﺮِﻳﻖِ ﺍﻟﱪﱢ ﺃﻭ ﺍﳉَﻮﱢ ﺃﻭ ﺍﻟ َﺒﺤْﺮِ .
ﻭﻳُﻜﺮَﻩُ ﳌَﻦْ ﺗَﻮَﻓﱠﺮَﺕْ ﻓﻴﻪِ ﺍﻟﺸُﺮُﻭﻁُ ﺍﻹﺗْﻤﺎﻡُ .
ﺩﻟِﻴﻠُﻬﺎ :ﺍﻟْﻘُﺮْﺁﻥُ ﻭﺍﻟﺴﱡﻨﱠﺔُ ﻭﺍﻹﺟْﻤَﺎﻉُ َ .ﺃﻣﱠﺎ ﺍﻟﻘُﺮْﺁﻥُ ﺍﻟﻜَﺮِﱘُ ﻓَﻘَﻮْﻟُﻪُ ﺗَﻌﺎﻟَﻰ:
80
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺤﻞﱢ ﺳَﻔَﺮِﻩِ ،ﻓَﺈِﻥْ ﻧَﻮَﻯ ﻓَﻼ ﻳَﻘْﺼُﺮْ ﺇﻻ ﰲ ﺍﻟﻄﱠﺮِﻳﻖِ .4ﺃﻻ ﻳَﻨْﻮِﻱَ ﺍﻹﻗَـﺎ َﻣﺔَ ﺃﺭْﺑَ َﻌﺔَ ﺃﻳﱠـﺎﻡٍ ﰲ َﻣ َ
ﺫَﻫَﺎﺑًﺎ ﻭَﺇﻳَﺎﺑًﺎ .
ِﺑﺪَﺍ َﻳﺔُ ﺍﻟﻘَﺼْﺮِ :ﻳَﻜُﻮﻥُ ﻟِﺴﺎﻛِﻦِ ﺍﳌُﺪُﻥِ ﺑِﻤُﺠﺎﻭَﺯَﺓ ﺿَﻮَﺍﺣِﻲ ﺍ َﳌﺪِﻳ َﻨﺔِ .
َﻭﻳَﻜُﻮﻥ ﻟِﺴَﺎﻛِﻦِ ﺍﻟْﺒَﺎ ِﺩ َﻳﺔِ ﺑﺎﳋُﺮﻭﺝِ ﻣِﻦ ﺑَﻠْﺪَﺗِﻪ .
ِﻧﻬَﺎ َﻳﺔُ ﺍﻟﻘَﺼْﺮِ َ :ﻭﻳَﻨْ َﺘﻬِﻲ ﺍﻟﻘَﺼْﺮُ ﺣَﻴﺚُ ﺍﺑْ َﺘﺪَﺃَ ﺍﻟﻘَﺼْﺮُ .
ِﻣﻤﱠﻦْ ﻻ ﻳَﺠُﻮﺯُ ﻟَﻪُ ﺍﻟْﻘَﺼْﺮُ :
ﻣَﻦ ﺳﺎﻓَﺮَ ﺃَﻗﻞﱠ ﻣِﻦ 84ﻛﻴﻠﻮ ﻣﺘﺮ . .1
ﻣَﻦ ﺧَﺮَﺝَ ﻣِﻦ ﺑَﻴْﺘِﻪ ﻭﱂ ﻳَﻨْﻮِ ﻗَﻄْﻊَ ﺍﳌَﺴﺎ َﻓﺔِ ﻛﺎﻟﺮﱠﺍﻋِﻲ ﻭﺍﻟﺒَﺎﺣﺚِ ﻋَﻦِ ﺿَﺎﻟﱠﺘِﻪِ . .2
81
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﺑﻴّﻦ ﺣُﻜْﻢَ ﺍﻟﻘَﺼْﺮِ ﻓﻴﻤَﺎ ﻳَﺄْﺗِﻲ : ﺱ .1
82
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
ﺻُﻮَﺭُ َﻭﻣَﻮَﺍﻗِﻒُ
ﻲ ﺍﻟﻠﱠﻪُ ﻋَﻨْﻪُ ـ
ﻣِﻦْ ﺣَﻴَﺎﺓِ ﻋُﻤَﺮَ ﺑْﻦِ ﺍﻟْﺨَﻄﱠﺎﺏِ ـ ﺭَﺿِ َ
ﺍﳉﺰء ﺍﻷﻭﻝ
83
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺳَﻤﻊَ ﻋُﻤﺮُ ﻗَﺒﻞَ ﺃﻥ َﻳﺪْﺧُﻞَ ﺍﻟﺒﻴﺖَ ﺃَﺻْﻮَﺍﺗًﺎ ﻟَﻢْ ﻳُﻤﻴﱢﺰﻫَﺎ ،ﻭﻣَﺎ ﺃﻥْ ﻃَﺮﻕَ ﺍﻟﺒﺎﺏَ ﺣﺘﱠﻰ ﺍﺧْﺘﻔَﻰ
ﺧﺒﱠﺎﺏُ ( ،ﻷَﻥﱠ ﻛَﺜِﲑًﺍ ﻣِﻦَ ﺍﳌﺴْﻠِﻤﲔَ ﻛَﺎﻥ ﻳُﺨْﻔِﻲ ﺇِﺳْﻼﻣَﻪُ ﻓِﻲ ﺫﻟﻚَ ﺍﻟْﻮَﻗﺖِ . ) َ
ﺧﺬَ ﻳُﻌـﻨﱢﻒُ ﺯَﻭﺝَ ﺃُﺧْﺘِﻪِ ،
ﻭﺃﺧَﺬﺕْ ﺃُﺧﺘُﻪُ ﺍﻟﺼّﺤــــــﻴﻔَﺔ ﻓَﺄﺧْـ َﻔﺘْﻬَﺎ ؛ ﺩَﺧﻞَ ﻋُـﻤﺮُ ﺍﻟﺪﱠﺍﺭَ ﻭﺃ َ
َﻭﻳَﻄْﺮَﺣُﻪُ ﺃَﺭْﺿًﺎ ،ﻭﻟَﻤﱠﺎ ﻗَﺎﻣﺖْ ﺃُﺧﺘُﻪُ ِﻟﺘَﻤْﻨﻊَ ﺯَﻭﺟَﻬﺎ ﻣﻨﻪُ ﺿَـﺮﺑَﻬﺎ ﺣﺘﱠـﻰ ﺳَﺎﻝَ َﺩﻣُﻬَﺎ ،ﻓَﻘَﺎﻟﺖْ
ﻟَﻪُ ) :ﺃَﺳْﻠَﻤْﻨَﺎ ،ﻭَﺁﻣﻨﱠﺎ ﺑﺎﻟﻠﱠﻪِ ﻭﺭﺳُﻮﻟِﻪِ ،ﻓﺎﺻْﻨَﻊْ ﻣَﺎ ﺑَﺪﺍ ﻟَﻚَ ( ﻧَﻈﺮَ ﻋُﻤﺮُ ﺇﱃ ﺃُﺧْﺘِﻪِ ،ﻓَـﺮﺃَﻯ
ﺍﻟﺪﱠﻡَ ﻳَﺴـﻴﻞُ ﻣﻨﻬَﺎ ،ﻓَﺮﻕﱠ ﻗَﻠﺒُﻪُ ﻟَﻬﺎ ﻭﻃَﻠﺐَ ﻣِﻨﻬَﺎ ﺃﻥْ ﺗُ ِﺮﻳَﻪُ ﺍﻟﺼﱠﺤِﻴ َﻔﺔَ ،ﻓَﺄﺑَﺖْ ،ﻭَﻃﻠَﺒﺖْ ﻣِﻨﻪُ
ﻄﻬﱠﺮَ ﺃﻭﱠﻻً ،ﻓَﻔَﻌﻞَ ،ﻭَﺃﺧﺬَ ﻳَﻘْﺮﺃُ ﺍﻟﺼﱠﺤﻴ َﻔﺔَ ﺍﻟﱠﱵ ﻛَﺎﻥَ ﻣَﻜْﺘُﻮﺑًﺎ ﻓﻴﻬَﺎ :
ﺃﻥْ ﻳَﺘ َ
) . 4 - 1ﻃﻪ (
) . 13ﻃﻪ (
84
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻋﻠﻴﻬِﻢُ ﺍﻟْﺒَﺎﺏَ ،ﻓَﻠﻤﱠﺎ ﺳَﻤﻌُﻮﺍ ﺻَﻮْﺗَﻪُ ،ﻗَﺎﻡَ ﺃﺣﺪُ ﺍﻟﺼﱠﺤَﺎ َﺑﺔِ ﻓَﻨﻈَﺮ ﻣِﻦ ﺧﻠﻞِ 1ﺍﻟْﺒَﺎﺏِ ،ﻓَـﺮﺁ ُﻩ
ﺣﺘﱠــﻰ ﺷﺤًﺎ ﺳَﻴْﻔَﻪُ ،ﻓَـﺮﺟَﻊَ ،ﻭَﺃَﺧْﱪَ ﺍﻟﺮﱠﺳُﻮﻝَ Jﻓَﺄَﺫِﻥَ ﻟﻪُ ﺑﺎﻟﺪﱡﺧُﻮﻝِ ،ﻭََﺾَ ﺇﻟَﻴﻪِ َ ﻣُﺘَﻮَ ِ
ﺠ َﺬﺑَﻪُ ﻣِﻦ ﺛَﻮْﺑِﻪِ ،ﻭَﻗَﺎﻝَ ﻟَﻪُ:
ﻟَﻘِﻴَﻪُ ﻓَ َ
ﱰﻝَ ﺍﻟﻠﱠﻪُ ﺑِﻚَ ﻗَﺎﺭﻋﺔً (2 ﺣﺘﱠـﻰ ﻳُ ِ
) ﻣَﺎ ﺟَﺎءَ ﺑِﻚ ﻳَﺎ ﺑْﻦَ ﺍﳋﻄﱠﺎﺏِ ؟ ﻓَﻮ ﺍﻟﻠﱠﻪِ ﻣَﺎ ﺃَﺭَﻯ ﺃﻥْ ﺗَﻨ َﺘﻬِﻲَ َ
ﻓﻘَﺎﻝَ ﻋُﻤﺮُ :ﻳَﺎ ﺭَﺳُﻮﻝَ ﺍﻟﻠﱠﻪ ﺟِﺌْﺘُﻚَ ﻷِﺅﻣِﻦَ ﺑِﺎﻟﻠﱠﻪِ ،ﻭﺑِﺮَﺳُـﻮﻟِﻪِ ،ﻭﲟَﺎ ﺟَﺎءَ ﻣِﻦْ ﻋِــﻨﺪِ ﺍﻟﻠﱠﻪِ،
ﻓَ َﻜﺒّﺮَ ﺭَﺳُﻮﻝُ ﺍﻟﻠﱠﻪ Jﺗَﻜْﺒِﲑﺓً ،ﻋَﺮَﻑَ ﻣَﻦْ ﻓِــﻲ ﺍﻟﺪﱠﺍﺭِ ﻣِﻦ ﺍﻟﺼﱠﺤَﺎﺑﺔِ ﺃَﻥﱠ ﻋُﻤﺮَ ﺑْﻦَ ﺍﳋﻄﱠﺎﺏِ
َﻗﺪْ ﺃَﺳْﻠَﻢَ .
ﻼﻣِﻪِ ﺍﻷَﺛَﺮُ ﺍﻟﻄﱢـﻴﺐُ ﻋﺔٍ ﻭَﻳ ِﻘﲔٍ ،ﻓَﻜﺎﻥَ ﻹﺳْ َﻭَ َﻗﺪْ َﺗﺒَﻴﱠﻦَ ﻟﻚَ ﻳَﺎ ﺑُﲏﱠ ﺃَﻥﱠ ﻋُﻤﺮَ ﺃَﺳْﻠﻢَ ﻋَﻦ ﻗَـﻨﺎ َ
ﻋَﻠﻰ ﺍﻹﺳْﻼﻡِ ،ﻭﺍﳌﺴْﻠِﻤﲔَ .
ﻼﻣِ ﱠﻴﺔِ :
ﺳَ .3ﺃَﺛﺮُ ﺇِﺳْﻼﻡِ ﻋُﻤﺮَ ﻋَﻠﻰ ﺍﻟﺪﱠﻋْﻮَﺓِ ﺍﻹ ْ
ﺧَــــﺮﺝَ ﺍﳌﺴْﻠِﻤُﻮﻥَ ﺇِﻟَـــــﻰ ﺷَﻮﺍﺭِﻉِ ﻣَ ّﻜﺔَ ﻣَﻊَ ﻋُﻤﺮَ ﺩُﻭﻥ ﺃَﻥْ ﻳَﺘﻌَﺮﱠﺽَ َﻟﻬُﻢ ﺍﳌﺸْﺮِﻛُﻮﻥَ .1
ﺑِﺎﻷَﺫَﻯ ،ﻛَﻤَﺎ ﻛَﺎﻧُﻮﺍ ﻳَﻔْﻌَﻠُﻮﻥَ ﻣِﻦْ َﻗﺒْﻞ .
ﻣُﻨﺬُ ﺇِﺳْﻼﻡِ ﻋُﻤﺮَ ﺻَﺎﺭَ ﺍﻟﺼﱠﺤَﺎﺑﺔُ ﻳَﻘْﺮَﺅُﻭﻥَ ﺍﻟﻘْﺮْﺁﻥَ ﰲ ﺍﻟْﻜَﻌْ َﺒﺔِ َ ،ﻭﻳُﺼَﻠﱡﻮﻥَ ﻓِﻴﻬَﺎ . .2
ﺳﻼَﻡِ :
ﺟﻬَﺎﺩُﻩُ ﻓِﻲ ﺍﻹِ ْ
ﻋﺘُﻪُ َﻭ ِ
.4ﺷَﺠَﺎ َ
ﻋُﺮِﻑَ ﻋُﻤﺮُ ﺑْﻦُ ﺍﻟْﺨﻄﱠﺎﺏِ ـ ﺭﺿـــﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ـ ﺑِﺎﻹﻗْﺪَﺍﻡ ،ﻭﺍﻟﺸﱠﺠَﺎﻋﺔِ ﰲ ﺍﻟْﺤَﻖﱢ ،ﻭَﺯَﺍﺩَ ﻣِﻦ
ﺷَﺠَﺎﻋﺘِﻪِ ﺇﳝَﺎﻧُﻪُ ﺍﻟﻘَﻮِﻱﱡ ،ﻭَﺍﻋْﺘِـــــــﺰﺍﺯُﻩُ ﺑِﺈﺳْﻼﻣِﻪِ ،ﻭﻣِﻦ ﻣَﻮﺍﻗِﻔﻪِ ﺍﳉﺮِﻳ َﺌﺔِ ﻣَﺎ ﻓَﻌﻞَ ﻳَﻮﻡَ
ﻫِﺠْﺮَﺗِﻪِ ،ﻓﺒَﻴْﻨَﻤَﺎ ﻛﺎﻥَ ﻛَﺜﲑٌ ﻣِﻦ ﺍﻟﺼﱠﺤَﺎﺑﺔِ ﻳُﻬَﺎﺟِﺮُﻭﻥَ ﻣُﺘَﺨﱠ ِﻔﲔَ ﺧَﻮْﻓًﺎ ﻣِﻦْ ﺑَﻄْﺶِ ﻗُــﺮﻳﺶٍ،
ﺟﺒَﺮُﻭ ِﺗﻬَﺎ ،ﻧَــــﺮﻯ ﻋُﻤَﺮَ ﺑْﻦَ ﺍﻟْﺨَﻄﱠﺎﺏِ َﻳﺘَﻮﺷﱠﺢُ ﺳَﻴْﻔﻪُ ،ﻭَﻳﺬﻫَﺐُ ﺇﱃ ﺍﻟْﻜَﻌ َﺒﺔِ ،ﻭﺍﳌﺸْﺮِﻛُﻮﻥَ ﻭ َ
ﺣَﻮ َﻟﻬَﺎ ﻣُﺠﺘَﻤِﻌُﻮﻥَ ،ﻓَﻴﻄُﻮﻑُ ﻣُﻄْﻤَﺌِﻨﺎ ،ﺛُﻢﱠ ﻳُﺼـــــﻠﱢﻲ ﻭﺑَﻌْﺪَ ﺍﻟﺼﱠﻼﺓِ ﻳَﺬﻫَﺐُ ﻧَﺤﻮَ ﺟَﻤﺎﻋَﺎﺕِ
ﺍﻟْﻤُﺸـــــــــﺮِﻛﲔَ ،ﻭَﻳﻘُﻮﻝُ ﺑﺄﻋْﻠَﻰ ﺻَﻮْﺗﻪِ َ :ﻗﺒﱠﺢَ ﺍﻟﻠﱠﻪُ ﻭُﺟﻮﻫَﻜُﻢ ،ﻭَﺃﺫَﻟﱠﻜُﻢ !! ﺇِﻧﱢﻲ ﻣُﻬﺎﺟِﺮٌ
ﺍﻟﺴﱠﺎﻋﺔَ ،ﻓَﻤﻦْ ﺃﺭﺍﺩَ ﺃَﻥْ ﺗَﺜْﻜِﻠَﻪُ 3ﺃُﻣﱡﻪُ ،ﺃَﻭ ﻳُ َﻴﺘﱢﻢَ ﻭَﻟﺪﻩُ ﺃَﻭ ﺗُ َﺮﻣﱠﻞَ ﺯَﻭْﺟُﻪُ ،ﻓَﻠْﻴَﻠْﻘَﻨِـﻲ ﻭَﺭﺍءَ َﻫﺬَﺍ
ﺍﻟْﻮَﺍﺩِﻱ ﺛُﻢﱠ ﻳَﺨْﺮﺝُ ﻣُﻬﺎﺟِﺮًﺍ ،ﻓَﻠﻢْ ﻳَﺠﺮُﺅْ ﻣُﺸْﺮﻙٌ ﻋَﻠﻰ ﻣَﻨْﻌِﻪِ ﻣِﻦ ﺫَﻟﻚَ .
.3ﺗﺜﻜﻠﻪ ﺃﻣﻪ :ﺗﻔﻘﺪﻩ ،ﺗﺮﻣﻞ ﺯﻭﺟﻪ :ﻳﻘﺎﻝ ﻟﻠﻤﺮﺃﺓ ﺍﻟﱵ ﻓﻘﺪﺕ ﺯﻭﺟﻬﺎ :ﺃﺭﻣﻠﺔ. .1ﺧﻠﻞ ﺍﻟﺒﺎﺏ :ﺷﻖ ﺍﻟﺒﺎﺏ.
.2ﻗﺎﺭﻋﺔ :ﺗﻘﺮﻉ ﻭﻠﻚ -ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ.
85
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭﻓِــﻲ ﺍﻟْﻤَﺪﻳ َﻨﺔِ ﻋَﺎﺵَ ﻋُﻤﺮُ ﺑﻦُ ﺍﻟْﺨﻄﱠﺎﺏِ ﻣُﻼَﺯﻣًﺎ ﻟﻠﺮﱠﺳُﻮﻝِ Jﻳُﺸَﺎﺭِﻙُ ﻓِــﻲ ﺍﻟﺪﱠﻋْﻮﺓِ ﺇﱃ
ﺍﻟﻠﱠﻪِ ﺑِﻠﺴَﺎﻧِﻪِ ﻭﻳُﺪَﺍﻓﻊُ ﻋَﻨﻬَﺎ ﺑِﺴَﻴْﻔِﻪِ ،ﻓَﻠَﻢْ ﻳَﺘﺨَﻠﱠﻒْ ﻋَﻦْ ﻏَـــﺰﻭَﺓٍ ﻣِﻦ ﻏَﺰَﻭﺍﺕِ ﺍﻟﺮﱠﺳُﻮﻝِ ، J
ﻭَﱂ ﻳَﺠْﺒُﻦْ ،ﺃﻭْ َﻳﺘَﻘﻬْﻘَﺮْ ﻓِﻲ ﺃﺷــﺪﱢ ﻣَﻮﺍﻗِﻒِ ﺍﻟ ِﻘﺘَﺎﻝِ ﻣَﻊَ ﺃﻋْﺪَﺍءِ ﺍﻟﻠﱠﻪِ َ ،ﺑﻞْ ﻛَﺎﻧﺖْ ﻟَﻪُ ﺻَﻮْﻻﺕٌ
ﻋﺘِﻪِ َﻭﺑُﻄُﻮ َﻟﺘِﻪِ .
ﺷ ِﻬﺪَﺕْ ﺑِﺸَﺠَﺎ َ
َﻭﺟَﻮْﻻﺕٌ َ ،
86
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِﻴﱠﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
ﺑَﻌْﺪَ ﺃﻥْ َﻧﺒﱠﻪَ ﺍﻟﻠﱠﻪُ ﺳُﺒﺤﺎﻧَﻪُ ﻭ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺎﺕِ ﺍﻟﺴﱠﺎﺑِ َﻘﺔِ ﻋﻠـــﻰ ﻣَﻈﺎﻫِﺮِ ﻗُﺪْﺭَﺗِﻪِ ،ﺫَﻛَﺮَ ﰲ
ﻫﺬﻩِ ﺍﻵﻳﺎﺕِ ﺑﻌﺾَ ﻣﺎ ﻳﻜﻮﻥُ ﰲ ﻳﻮﻡِ ﺍﻟﻘﻴﺎﻣﺔِ .
ﻣَﻌَﺎﱐ ﺍﳌُﻔْﺮَﺩﺍﺕِ:
ﻣَﻌْﻨﺎﻫَﺎ ﺍﻟﻜَﻠِ َﻤﺔُ
ﺤﺪﱠﺩًﺍ
ﻋﺪًﺍ ُﻣ َ
ﻣَﻮْ ِ f
َﺗﺘَﺮَﺻﱠﺪُﻫُﻢ ﻭ َﺗﺘَﺮَﻗﱠﺒُﻬُﻢ |
87
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣَﻌْﻨﺎﻫَﺎ ﺍﻟﻜَﻠِ َﻤﺔُ
ﻣَ ْﺮﺟِﻌًﺎ ﻭﻣَﺄْﻭًﻯ
ﺩُﻫﻮﺭًﺍ ﻻ ﻧِﻬﺎ َﻳﺔَ ﳍَﺎ ¤
ﻣﺎءً ﺑََﻠﻎَ ﻧِﻬﺎ َﻳ َﺔ ﺍﳊَﺮﺍﺭَﺓِ ¯
ﺻﺪِﻳﺪًﺍ ﻳَﺴﻴﻞُ ﻣِﻦ ﺟُﻠُﻮﺩِﻫِﻢ
َ °
ﺟَﺰﺍءً ﻣُﻮﺍﻓِﻘًﺎ ﻷﻋْﻤﺎ ِﻟﻬِﻢ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ³²
ﻹﺟْﻤﺎﻟِﻲﱡ :
ﺍﳌَﻌْﻨَﻰ ﺍ ِ
ﺤﺪﱠ ٌﺩ
ﻋﺪُﻩ ﻣُ َ
ﻳﻘُﻮﻝُ ﺳُﺒﺤﺎﻧَﻪُ :ﺇﻥﱠ ﻳَﻮﻡَ ﺍﻟﻔَﺼْﻞِ ﺑَﻴْﻦَ ﺍﳋَﻠْﻖِ ،ﻭَﻫﻮَ ﻳَﻮﻡُ ﺍﻟﻘِـﻴﺎ َﻣﺔِ ،ﻭَﻗْﺘُﻪُ ﻭﻣَﻮْ ِ
ِﻟﻸَﻭﱠﻟﲔَ ﻭﺍﻵﺧِـــﺮﻳﻦَ ،ﻭﺳَﻴﻜﻮﻥُ ﻳَﻮﻡَ ﻳﻨﻔُﺦُ ﺍﳌَﻠَﻚُ ﺇِﺳْــــﺮﺍﻓﻴﻞُ ﰲ ﺍﻟﺼﱡﻮﺭِ ،ﻓَﺘﻌُﻮﺩُﻭﻥَ ﺇِﱃ
ﺍﳊﻴﺎﺓِ ﺑَﻌﺪَ ﻣَﻮﺗِﻜُﻢ ﻭﺗَﺨﺮُﺟُﻮﻥَ ﻣِﻦ ﻗُﺒﻮﺭِﻛُﻢ ،ﻭﺗَﺄﺗﻮﻥَ ﻟﻠﺤِﺴﺎﺏ ﺟَﻤﺎﻋﺎﺕٍ ﲨﺎﻋﺎﺕِ.
ﻭ َﺗﺘَﺸَﻘﱠﻖُ ﺍﻟﺴﱠﻤﺎءُ ،ﻓَﺘﺮﻯ ﺍﻟﺸﱡﻘﻮﻕَ ﻛَﺄَﻧﱠﻬﺎ ﺻﺎﺭَﺕْ ﺃَﺑﻮﺍﺑًﺎ ﻓﻴﻬَﺎ ،ﻭﺗُﻨﺴَﻒُ ﺍﳉِﺒﺎﻝُ ﺑَﻌﺪَ ﺃَﻥْ
ﻛﺎﻧﺖْ ﺛﺎ ِﺑ َﺘﺔً ﻭﻛَﺎﱠﻧﱠﻬﺎ ﺍﻟﺴﱠﺮﺍﺏُ.
ﺟﻬَﻨﱠﻢَ َﺗﺘَﺮَﺻﱠﺪُﻫُﻢ ﻭ َﺗﺘَﺮَﻗﱠﺒُﻬُﻢَ ،ﻓﻬْﻲَ ﺇﻥﱠ ﻣَﺼــﲑَ ﺍﻟﻄﱡﻐَﺎﺓِ ﺍﳌﺠْﺮِﻣﲔَ ﰲ ﺫَﻟِﻚَ ﺍﻟﻴَﻮﻡِ ﺇﱃ َ
ﻣَﺄْﻭَﺍﻫُﻢ ﻭﻣَــــــــــﺮﺟِﻌُﻬﻢ ،ﻳَﻤﻜُﺜُﻮﻥَ ﻓِﻴﻬﺎ ﺇﱃ ﻣﺎ ﻻ ﻧِﻬﺎ َﺑﺔَ ﻟَﻪُ ﻣِﻦ ﺍﻷَﺯْﻣِ َﻨﺔِ ﺍﳌُﺘَﻌَﺎﻗِﺒﺔِ ،ﻻَ
ﺸﻬُﻢ ،ﺇِﻻﱠ ﻣﺎءً ﺷَﺪﻳﺪَ ﻳَﺬﻭﻗﻮﻥَ ﻓِﻴﻬﺎ ﺷَﻴِﺌًﺎ ﻳُﺒَﺮﱢﺩُ ﻋَﻠﻴْﻬِﻢ ﺣَﺮﱠﻫَﺎ ،ﻭﻻ ﺷَــــــﺮﺍﺑًﺎ ﻳَﺮْﻭِﻱ ﻋَﻄَ َ
ﺍﳊَﺮﺍﺭَﺓِ ﻭﺻَﺪﻳﺪَ ﺃﻫﻞِ ﺍﻟﻨﱠﺎﺭِ.
ﻭﻫﺬﺍ ﺍﳉﺰﺍءُ ﺟَﺰﺍءٌ ﻋﺎﺩﻝٌ ﻣﻮﺍﻓِﻖٌ ﻷﻋْﻤﺎ ِﻟﻬِﻢ ﺍﻟﱠﺘِﻲ ﻋَﻤِﻠُﻮﻫﺎ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ،ﺇﻧﱠﻬﻢ ﻛﺎﻧُﻮﺍ ﻻ
ﻳَﺨﺎﻓُﻮﻥَ ﻳَﻮﻡَ ﺍﳊِﺴـﺎﺏِ ،ﻓَﻠَﻢ ﻳَﺴْﺘ ِﻌﺪﱡﻭﺍ ﻟَﻪ ،ﻭﻛﺬﱠﺑﻮﺍ ﺑِﻤﺎ ﺟﺎءَﻫُﻢ ﺑِﻪ ﺍﻟﺮﱡﺳُﻞُ ﺗَﻜْﺬِﻳﺒًﺎ ﻭﻛﻞﱡ
ﺷَﻲْءٍ ﻧَﺤﻦُ ﻋَﻠِﻤﻨﺎﻩُ ﻭ َﻛﺘَﺒﻨﺎﻩُ ﰲ ﺍﻟﻠﱠﻮﺡِ ﺍﳌَﺤﻔﻮﻅَِ ،ﻓﺬُﻭﻗﻮﺍ َﺃﻳﱡﻬﺎ ﺍﻟﻜَﺎﻓِـــــــــــﺮﻭﻥَ ﺟَﺰَﺍءَ
ﺃَﻋﻤﺎﻟِﻜُﻢ ،ﻓَﻠَﻦ ﻧَﺰِﻳﺪَﻛُﻢ ﺇِﻻﱠ ﻋَﺬﺍﺑًﺎ ﻓَﻮْﻕَ ﻋَﺬﺍﺑِﻜُﻢ.
88
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣَﺎ ﺍِﺷْﺘَﻤَﻠَﺖْ ﻋَﻠَﻴْ ِﻪ ﺍﻵﻳَﺎﺕُ :
.1ﺟﻬﻨﱠﻢُ ﻣﻮﺟﻮﺩﺓٌ ﺗﻨﺘﻈﺮُ ﺍﻟْﻜَﺎﻓِــــﺮﻳﻦَ ﻭﺍﻟْﻤﻌَﺎﻧِﺪﻳﻦَ؛ ﻟِﻴﺬُﻭﻗُﻮﺍ ﺃﺻْﻨَﺎﻑَ ﺍﻟْ َﻌﺬَﺍﺏِ ﺟَﺰَﺍءً
ﻋﻠﻰ ﺟَﺮَﺍﺋِ َﻤﻬُﻢْ .
.2ﻛُﻞﱡ ﺃﻋﻤﺎﻝِ ﺍﻟْﻄﱡﻐَﺎﺓِ ﻭﺍﻟﻜﻔﱠﺎﺭِ ﻭﺍﻟﻌﺼﺎﺓِ ﻣﺴﺠﱠﻠﺔٌ ﻋﻠﻴﻬﻢ ،ﻟﻴُﺤَﺎﺳَﺒﻮﺍ ﻋﻠﻴﻬﺎ .
89
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣﻦ ﺩُﺭُﻭﺱِ ﺍﻟﻌَﻘﻴﺪَﺓِ
ﺣﺔٍ
ﺍﻹِﺳْﻼَﻡُ ﺩِﻳﻦُ ﻳُﺴْﺮٍ ﻭَﺳَﻤَﺎ َ
ﺧﻞُ ﺍﻟْﻤَﻮْﺿُﻮﻉِ :
َﻣﺪْ َ
ﺍﻹِﺳْﻼَﻡُ ﺩِﻳﻦُ ﺍﻟْﻔِﻄْﺮَﺓِ ﺍﻟﺴﱠﻠِــــﻴ َﻤﺔِ َ ،ﻭﺟَﺎءَﺕْ ﺗَﻜَﺎﻟِــــﻴﻔُﻪُ ﻣُﻮَﺍﻓِ َﻘﺔً ﻟِﻠْﻔِﻄْﺮَﺓِ ﺍﻹِﻧْﺴَﺎﻧِﻴﱠﺔِ ؛
ِﻟﺘُـﻼَﺋِﻢَ ﺍﻟﻨﱠـﺎﺱَ ﻓِـــﻲ ﻛُﻞﱢ َﺯﻣَـﺎﻥٍ َﻭﻣَﻜَﺎﻥٍ ،ﻳَﺴِﻴـﺮَﺓً ﻻَ ﻳَﺸُﻖﱡ ﻋَﻠَــــﻰ ﺍﻟﻨﱠـﺎﺱِ ﺍﻟْﻘِﻴَﺎﻡَ ِﺑﻬَﺎ ؛
ﻟِﻴَﺴْﺘَﻄِـــﻴﻌُﻮﺍ ﺍﻻﻟْﺘِﺰَﺍﻡَ ِﺑﻬَﺎ ،ﻭَﺍﻟْﻤُﺪَﺍ َﻭ َﻣﺔَ ﻋَﻠَﻴْﻬَﺎ َ ،ﻓﻬُﻮَ ﺩِﻳﻦُ ﺍﻟْﻮَﺳَﻄِﻴﱠﺔِ ﻭَﺍﻻﻋْ ِﺘﺪَﺍﻝِ ِﺑﺪُﻭﻥِ
ﺗَﻔْﺮِﻳﻂٍ ﻭَﻻَ ﺇِﻓْﺮَﺍﻁٍ ،ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
) . 285ﺍﻟﺒﻘﺮﺓ (
) .7ﺍﳌﺎﺋﺪﺓ (
90
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻓِـــــﻲ ﺍﻟﺼﱠـﻼَﺓِ َ :ﺃﺑَـﺎﺡَ ﻟِﻠْﻤُﺴَﺎﻓِﺮِ ﺳَـﻔَﺮًﺍ ﻃَﻮِﻳﻼً ﻗَﺼْﺮَ ﺍﻟﺼﱠﻼَﺓِ ﺍﻟ ﱡﺮﺑَﺎﻋِﻴﱠﺔِ ،ﻛَﻤَﺎ َﺃﺑَﺎ َﺡ .2
ﻹﳝَﺎءَ ﻟِﻤَﻦْ ﺷَﻖﱠ ﻋَﻠَﻴْﻪِ ﺍﻟْﻘُﻌُــﻮﺩَ ، ﺍﻟْﻘُﻌُـﻮﺩَ ﻟِﻠْﻤَﺮِﻳﺾِ ﺍﻟْﻌَـﺎﺟِﺰِ ﻋَﻦِ ﺍﻟْﻘِﻴَـﺎﻡِ ﻟِﻠﺼﱠﻼَﺓِ ،ﻭَﺍ ِ
ﻭَﺃَﻋْﻔَﻰ ﺍﻟْﺤَﺎﺋِﺾَ ﻭَﺍﻟﻨﱡﻔْﺴَﺎءَ ﻣِﻦَ ﺍﻟﺼﱠﻼَﺓِ ﺃَﺩَﺍءً ﻭَﻗَﻀَﺎءً .
ﻋﺔٍ ﻭَﻟِﻠْﻤَﺮِﻳﺾِ ﻭَﺍﻟْﺤَﺎﺋِﺾِ ﻭَﺍﻟﻨﱡﻔْﺴَﺎءِ ﺍﻟْﻔِﻄْﺮَ ﻓِــﻲ ﺍﻟﺼﱢﻴَـﺎﻡِ َ :ﺃﺑَﺎﺡَ ﻟِﻠْﻤُﺴَﺎﻓِﺮِ ﺳَﻔَﺮَ ﻃَﺎ َ .3
ﻓِــﻲ َﺭﻣَﻀَﺎﻥَ ،ﻋَﻠَــﻰ ﺃَﻥْ ﻳَﻘْﻀِـــﻲ ﺍﻟْﻤُﺴَﺎﻓِﺮُ ﺑَﻌْﺪَ ﺍﻟﺮﱡﺟﻮﻉِ ،ﻭَﺍﻟْﻤَﺮِﻳﺾُ ﺑَﻌْﺪَ ﺍﻟﺸﱢﻔَﺎءِ ،
ﻄﻬْﺮِ ،ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
ﻭَﺍﻟْﺤَﺎﺋِﺾُ ﻭَﺍﻟﻨﱡﻔَﺴَﺎءُ ﺑَﻌْﺪَ ﺍﻟ ﱡ
) . 184ﺍﻟﺒﻘﺮﺓ (
ﻓِــﻲ ﺍﻟﺰﱠﻛَﺎﺓِ :ﺟَ َﻌﻞَ ﺑُﻠُﻮﻍَ ﺍﻟﻨﱢﺼَﺎﺏِ ﺍﻟْﻤَﻌْﻠُﻮﻡِ ﺷَـﺮْﻃًﺎ ﻓِـــﻲ ﻭُﺟُـﻮ ِﺑﻬَﺎ ،ﻓَـﻼَ ﺗَﺠِﺐُ ﻓِﻴﻤَﺎ .4
ﺩُﻭﻧَﻪُ َ ،ﻭﺟَ َﻌﻞَ َﻗﺪْﺭَﻫَﺎ ﺿَﺌِﻴﻼً .
ﻋﺔَ ﺣﺪَﺓً ﻓِــﻲ ﺍﻟْﻌُﻤْﺮِ َ ،ﻭﺟَ َﻌﻞَ ﺍﻟْﻘُﺪْﺭَﺓَ ﺍﻟْﻤَﺎﻟِﻴﱠﺔَ ﻭَﺍﻻﺳْﺘِﻄَﺎ َﻓِـﻲ ﺍﻟْﺤَﺞﱢ :ﻓَﺮَﺿَﻪُ ﻣَﺮﱠﺓً ﻭَﺍ ِ .5
ﺼﺤِﻴﱠﺔَ ﺷَﺮْﻃ ﻓِﻲ ﻭُﺟُﻮﺑِﻪِ ،ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ : ﺍﻟ ﱢ
) .97ﺁﻝ ﻋﻤﺮﺍﻥ (
ﺠﻬَﺎﺩِ :ﺃَﻋْﻔَـــﻰ ﻏَﻴْﺮَ ﺍﻟْﻘَـﺎﺩِﺭِﻳﻦَ ﻣِﻨْﻪُ ،ﻭََﺃﺑَـﺎﺡَ َﻟﻬُﻢُ ﺍﻟﺘﱠﺨَـﻠﱡﻒَ ﻋَﻨْﻪُ ،ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ
ﻓِــﻲ ﺍﻟْ ِ .6
ﺗَﻌَﺎﻟَﻰ:
) .17ﺍﻟﻔﺘﺢ (
91
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺣﺘِﻪِ ﻣَﻊَ ﻏَﻴْﺮِ ﺍﻟْﻤُﺴْﻠِ ِﻤﲔَ :
ﻣِﻦْ َﻣﻈَﺎﻫِﺮِ ﺳَﻤَﺎ َ
َﺃﺑَـﺎﺡَ ﻷَﺗْﺒَـﺎﻋِﻪِ ﺃَﻥْ َﻳﺒَﺮﱡﻭﺍ ﻣَﻦْ ﺳَــﺎﻟَ َﻤﻬُﻢْ ﻣِﻦْ ﺃَﻫْﻞِ ﺍﻷَﺩْﻳَــﺎﻥِ ﺍﻷُﺧْﺮَﻯ ،ﻭَﺃَﻭْﺟَﺐَ ﻋَﻠَﻴْﻬِﻢِ .1
ﺍﻟْ َﻌﺪْﻝَ ﻭَﺍﻹِﺣْﺴَﺎﻥَ ﻓِﻲ ﻣُﻌَﺎﻣََﻠ ِﺘﻬِﻢْ ،ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
) . 8ﺍﳌﻤﺘﺤﻨﺔ (
ﻳُﺠِﻴﺰُ ﻟِﻠْﻤُﺴْﻠِ ِﻤﲔَ ﺍﻟﺘﱠﻌَﺎﻭُﻥَ ﻭَﺍﻟﺘﱠﻌَﺎﻣُﻞَ ﻣَﻊَ ﺃَﻫْﻞِ ﺍﻷَﺩْﻳَﺎﻥِ ﺍﻷُﺧْﺮَﻯ ﻓِــﻲ ﻣَﺠَﺎﻻَﺕِ ﺍﻟْﺤَﻴَﺎ ِﺓ .2
ﺣﺔَِ ،ﻭ َﻳﺘَﺠَﺎﻭَﺯُ ﺫَﻟِﻚَ ﺇِﻟَــﻰ ﺍﻟْﻤُﺼَﺎﻫَﺮَﺓِ ﺑِﺸَﺮْﻁِ ﺃَﻻﱠ
ﺍﻟْﻤُﺨْـﺘَﻠِ َﻔﺔِ ﻛَﺎﻟﻌُﻠُﻮﻡِ ﺍﻟﺪُﻧْﻴَﻮ َﻳﺔِ ﺍﳌُﺒَﺎ َ
ﻳَﻜُﻮﻥَ ﻣُﻨَﺎﻓِﻴًﺎ ِﻟﺘَﻌَﺎﻟِﻴﻢِ ﺍﻹِﺳْﻼَﻡِ ،ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
) . 6ﺍﳌﺎﺋﺪﺓ (
) . 13ﺍﳊﺠﺮﺍﺕ (
92
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
) . 285ﺍﻟﺒﻘﺮﺓ (
ﺼﺒَﺎﺡِ :
ﻣَﺎ ﻳُﻘَﺎﻝُ ﻋِ ْﻨﺪَ ﺍﻟْﻤَﺴَﺎءِ ﻭَﺍﻟ ﱠ
93
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟْ ِﻌﺒَﺎﺩﺍﺕِ
ﺻَﻮﻡُ ﺭَﻣﻀﺎﻥَ
ﺗَﻌﺮﻳﻔُﻪُ :ﻫُﻮَ ﺍﻹﻣْﺴـــﺎﻙُ ﻋﻦْ ﲨﻴﻊِ ﺍﳌﻔْﻄِﺮَﺍﺕِ ،ﻣِﻦ ﻃُﻠﻮﻉِ ﺍﻟﻔَﺠﺮِ ﺇﱃ ﻏُﺮﻭﺏِ ﺍﻟﺸﱠﻤﺲِ
ﺑِﻨِﻴﱠﺔٍ ﰲ ﺃﻭﱠﻝِ ﻟَﻴﻠﺔٍ ﻣِﻨْﻪُ .
ﻋﲔٍ ﺑﺎﻟﻜِﺘﺎﺏِ ﻭﺍﻟﺴﱡﻨﱠﺔِ ﻭﺍﻹِﲨﺎﻉِ . ﺣُﻜﻤُﻪُ :ﻫُﻮَ ﻓَﺮﺽُ َ
ﺩَﻟﻴﻞُ ﻓَﺮﺿِﻴﱠﺘِﻪِ :ﻣِﻦ ﺍﻟﻜﺘﺎﺏِ ﻗﻮﻟُﻪُ ـ ﺗﻌﺎﱃ ـ :
) . 182ﺍﻟﺒﻘﺮﺓ (
ﻭﻗﻮﻟُﻪُ ـ ﺗﻌﺎﱃ ـ :
) .184ﺍﻟﺒﻘﺮﺓ (
94
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭﺃﻣﱠﺎ ﺍﻟﺴﱡﻨﺔُ ﻓﻘَﻮﻟُﻪُ : J
ﻻ ﺇﻟﻪَ ﺇﻻﱠ ﺍﻟﻠﱠﻪُ ،ﻭﺃﻥﱠ ﻣُﺤَﻤﱠﺪًﺍ ﺭﺳُﻮﻝُ ﺍﻟﻠﱠﻪِ
) ﺑُﻨِﻲَ ﺍﻹﺳْﻼﻡُ ﻋَﻠَﻰ ﺧَﻤْﺲٍ ،ﺷَﻬﺎﺩﺓِ ﺃﻥْ َ
ﻭﺇِﻗَﺎ ِﻡ ﺍﻟﺼﱠﻼ ِﺓ ﻭﺇﻳﺘﺎءِ ﺍﻟﺰﻛﺎﺓِ ،ﻭﺣَ ﱢﺞ ﺍﻟﺒﻴﺖِ ،ﻭﺻﻮ ِﻡ ﺭﻣﻀﺎﻥَ ( .
ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ
ﺤﺪَ ﻓَﺮﺿﻴﱠﺔَ ﺻَﻮﻣِﻪِ ﻓﻬ َﻮ
ﺟَﻭﺃﻣﺎ ﺍﻹﺟْﻤﺎﻉُ ﻓ َﻘﺪِ ﺍﻧﻌَ َﻘﺪَ ﺇﲨﺎﻉُ ﺍﻷﻣﱠﺔِ ﻋﻠَﻰ ﻓَﺮﺿِﻴﱠﺘِﻪِ ،ﻓﻤَﻦْ َ
ﻛَﺎﻓﺮٌ ،ﻭﻳُﺴــ َﺘﺘَﺎﺏُ َﺛﻼَﺛًﺎ ﻓﺈﻥْ ﻟَﻢ َﻳﺘُﺐْ ﻗُ ِﺘﻞَ ،ﻭﻣَﻦ ﺃﻗَﺮﱠ ﺑِﻔَﺮﺿِ ّﻴَﺘِﻪِ ﻭﻟَﻢ ﻳَﺼُﻤْﻪُ ﻓﻬُﻮَ ﻋَﺎﺹٍ
ﻟﱠﻠﻪِ .
ﺷُﺮﻭﻁُ ﺍﻟﺼﱠﻮﻡِ :
ﺷُﺮﻭﻁُ ﺍﻟﺼﱠﻮﻡِ :ﺷُﺮﻭﻁُ ﻭُﺟﻮﺏٍ ﻭﻫِﻲَ :ﺍﻟﺒُﻠﻮﻍُ ،ﻭﺍﻟﻘُﺪﺭﺓُ ،ﻭﺍﻹﻗِﺎ َﻣﺔُ .
ﺻﺤﱠﺔٍ ﻭﻫﻲ :ﺍﻹِﺳﻼﻡُ ،ﻭﻋَﺪﻡُ ﻭُﺟﻮﺩِ ﻣَﺎﻧِﻊٍ ﻳُﻨﺎﻓِﻲ ﺍﻟﺼﱠﻮﻡَ . ﻭﺷُﺮﻭﻁُ ِ
ﺻﺤﱠﺔٍ ﻣَﻌًﺎ ،ﻭﻫـــﻲ :ﺍﻟﻌَﻘﻞُ ،ﻭﺧُﻠُﻮﱡ ﺍﳌﺮْﺃَﺓِ ﻣِﻦ ﺩَﻡِ ﻭﺷُــﺮﻭﻁُ ﻭُﺟﻮﺏٍ ﻭ ِ
ﺍﳊَﻴﺾِ ﻭﺍﻟﻨﱢﻔَﺎﺱِ ،ﻭﺩُﺧُﻮﻝُ ﺍﻟﻮَﻗﺖِ .
ﻣَﺎ ﻳَﺜﺒُﺖُ ﺑِﻪِ ﺍﻟﺼﱠﻮﻡُ ﻭﺍﻟﻔِﻄﺮُ :
ﻳَﺜﺒُﺖُ ﺻَﻮﻡُ ﺭَﻣﻀﺎﻥَ ﺑِﻤَﺎ ﻳَﺄﺗِﻲ :
.1ﺭُﺅﻳﺔُ ﻫِﻼﻝِ ﺷَﻬﺮِ َﺭﻣَﻀﺎﻥَ ،ﺳﻮﺍءٌ ﺃَﻛﺎﻧَﺖْ ﻫَﺬﻩِ ﺍﻟﺮﱡﺅﻳﺔُ ﻣِﻦ ﺟَﻤﺎﻋﺔٍ ،ﻳَﺴﺘَﺤﻴﻞُ ﺍﺗﱢﻔَﺎﻗُﻬُﻢ
ﻋَﻠَﻰ ﺍﻟ َﻜﺬِﺏِ ،ﺃﻡْ ﺑِﺸَﻬﺎﺩَﺓِ ﻋَﺪ َﻟﲔِ .
.2ﺇﺗْﻤﺎﻡُ ﺷَﻬﺮِ ﺷَﻌﺒﺎﻥَ ﺛَﻼ ِﺛﲔَ ﻳَﻮْﻣًﺎ ،ﻭﻳَﺜﺒُﺖُ ﺍﻟﻔِﻄﺮُ ﺑِﺎﻧﻘِﻀـــﺎءِ ﺷَﻬﺮِ ﺭﻣﻀـــﺎﻥَ ﺑِﺮﺅﻳﺔِ
ﻫِﻼﻝِ ﺷَﻬﺮِ ﺷَﻮﱠﺍﻝ ،ﺃﻭْ ﺑﺈﻛﻤﺎﻝِ ﺷَﻬﺮِ ﺭﻣﻀﺎﻥَ ﺛَﻼﺛﲔَ ﻳَﻮْﻣًﺎ .ﻗﺎﻝَ : J
) ﺻُـﻮﻣُﻮﺍ ﻟِﺮُﺅ َﻳﺘِﻪِ ﻭﺃﻓْﻄِـﺮُﻭﺍ ﻟِﺮﺅ َﻳﺘِﻪِ ،ﻓَﺈﻥْ ﻏُـﻢﱠ ﻋَﻠَﻴﻜُﻢ ﻓَﺄﻛْﻤِﻠُﻮﺍ ﻋِـﺪﱠﺓَ ﺷَـــﻌﺒﺎﻥَ
ﺛَـــﻼ ِﺛﲔَ ﻳَﻮْﻣًﺎ ( .
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ﺃﺭﻛﺎﻥ ﺍﻟﺼﻮﻡ :ﻟِﻠﺼﻮﻡِ ﺭُﻛﻨَﺎﻥِ ﻫُﻤﺎ :
ﺍﻟﻨﱢﻴﺔُ :ﻭَﻫِﻲ ﻗَﺼﺪُ ﺍﻟﺼﱠﻮﻡِ :ﻭَﻭَﻗﺘُﻬﺎ ﻣِﻦ ﻏُﺮﻭﺏِ ﺍﻟﺸﱠﻤﺲِ ﺇﱃ ﻗُﺒَﻴﻞِ ﻃُﻠﻮﻉِ ﺍﻟﻔﺠﺮِ ،ﺃ ْﻭ .1
ﻀﻞُ ﺃﻥْ ﺗَﻜﻮﻥَ ﻣُﺘَﻘﺪﱢﻣﺔً ﻋﻠَــﻰ ﺍﳉُــﺰءِ ﺍﻷﺧﲑِ ﻣِﻦَ ﺍﻟﻠﱠﻴﻞِ ؛ ﻷﻧﱠﻪ ﺃﺣ َﻮﻁُ ،
ﻣَﻌَﻪُ ،ﻭﺍﻷﻓ َ
ﻭﺗَﻜﻔِﻲ ﻧﻴﱠﺔٌ ﻭَﺍﺣﺪﺓٌ ﻟِﻠﺸﻬﺮِ ﻛُﻠﱢﻪِ ﻣﺎ ﱂ ﻳَﻨﻘﻄﻊِ ﺍﻟﺼﻮﻡُ ﺑﺴـﺒﺐٍ ،ﻭﻳُﺴـﺘَﺤﺐﱡ ﺗَﺠﺪﻳﺪُﻫﺎ
ﻛﻞﱠ ﻟَﻴﻠﺔٍ .
ﺍﻹﻣﺴﺎﻙُ ﻋﻦْ ﲨﻴﻊِ ﺍﳌﻔْﻄِﺮﺍﺕِ ﻣِﻦ ﻃُﻠﻮﻉِ ﺍﻟﻔَﺠﺮِ ﺇﱃ ﻏُﺮﻭﺏِ ﺍﻟﺸﱠﻤﺲِ . .2
ﻓﻀــﻠُﻪُ :
ﻗﺎﻝَ ) : Jﻣَﻦ ﺻَﺎﻡَ ﺭَﻣﻀﺎﻥَ ِﺇﳝَﺎﻧًﺎ ﻭَﺍﺣْﺘِﺴَﺎﺑًﺎ ﻏُﻔِﺮَ ﻟَﻪُ ﻣَﺎ ﺗَ َﻘﺪﱠﻡَ ﻣِﻦ ﺫَﻧﺒِﻪِ ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ.
ﺁﺩﺍﺏُ ﺍﻟﺼﱠﻮﻡِ :ﻳُﻨﺪَﺏُ ﻟِﻠﺼﱠﺎﺋﻢِ ﺃﻣُﻮﺭٌ ﻣِﻨﻬﺎ :
ﺗَﻌﺠﻴﻞُ ﺍﻟﻔِﻄﺮِ ﺑَﻌﺪَ ﺗَﺤﻘﱡﻖِ ﺍﻟﻐُــﺮﻭﺏِ ﻭﻗَﺒﻞَ ﺍﻟﺼﱠﻼﺓِ ،ﻭﻳُﻨﺪَﺏُ ﺃﻥْ ﻳَﻜﻮﻥَ ﻋﻠَــﻰ ﺭُﻃَﺐٍ ، .1
َﻓﺘَﻤﺮٍ ،ﻓَﺈِﻥْ ﻟَﻢْ ﻳَﺠِﺪ ﻓَﻌَﻠَﻰ ﺣَﺴﱠﻮَﺍﺕٍ ﻣِﻦْ ﻣَﺎءٍ .
ﺍﻟﺪﻋﺎءُ ﻋَﻘِﺐَ ﻓِﻄﺮِﻩِ ﺑَﺎﳌﺄﺛُـﻮﺭِ ،ﻛَﺄﻥْ ﻳَﻘـﻮﻝَ :ﻋَﻦْ ﺍﺑْﻦِ ﻋُﻤَﺮَ -ﺭَﺿِﻲﱠ ﺍﷲُ ﻋَﻨْﻬُﻤَﺎ -ﻗَﺎﻝَ .2
ﻛَﺎﻥَ ﺭﱠﺳُﻮﻝِ ﺍﻟﻠﱠﻪِ Jﺇِﺫﱠﺍ ﺃَﻓْﻄَــــﺮ ﻳُﻘَﻮﻝُ ):ﺫَﻫﺐَ ﺍﻟﻈﱠﻤﺄُ ،ﻭﺍﺑﺘَﻠﱠﺖِ ﺍﻟﻌُـــــﺮﻭﻕُ ،ﻭﺛَﺒﺖَ
ﺍﻷﺟﺮُ ،ﺇِﻥْ ﺷﱠﺎءَ ﺍﻟﻠﱠﻪُ ( ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ .
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ﻛَﻒﱡ ﺍﻟﻠﺴـﺎﻥِ ﻋَﻦ ﻓُﻀُﻮﻝِ ﺍﻟﻜَﻼﻡِ ،ﻭﺃﻣﺎ ﻛَﻔﱡﻪُ ﻋَﻦِ ﺍﳊَﺮﺍﻡِ ،ﻛَﺎﻟﻐِﻴ َﺒﺔِ ﻭﺍﻟﻨﱠﻤِﻴﻤﺔِ ﻭﻓُﺤْﺶِ .3
ﺍﻟﻘَﻮﻝِ ،ﻓﻮَﺍﺟﺐٌ ﻋﻠﻰ ﺍﳌَﺮْءِ ﰲ ﻛﻞﱢ ﺍﻷﺯْﻣِﻨﺔِ ،ﻭﻳَﺘﺄﻛﱠﺪُ ﻭُﺟﻮﺑُﻪُ ﰲ ﺷَﻬﺮِ ﺭَﻣﻀﺎﻥَ .
ﻏَﺾﱡ ﺍﻟﺒَﺼــــﺮِ ﻭﻛَﻔﱡﻪُ ﻋَﻤﱠﺎ ﺣﺮﱠﻡَ ﺍﻟﻠﱠﻪُ ﻓﺈﻥﱠ ﺍﻟﻨَﻈﺮﺓَ ﺳﻬْﻢٌ ﻣِﻦ ﺳِﻬﺎﻡِ ﺇﺑﻠِﻴﺲَ ﻣَﻦ ﺗَﺮَﻛَﻬﺎ .4
ﺫﺍﻕَ ﺣَﻼﻭﺓَ ﺍﻹﳝﺎﻥِ ﰲ ﻗﻠْﺒِﻪِ .
ﻗِﻴﺎﻡُ ﻟَﻴﻠِﻪِ ،ﻓَﻤﻦْ ﻗَﺎﻡَ ﺭَﻣﻀﺎﻥَ ﺇﳝَﺎﻧًﺎ ﻭﺍﺣﺘِﺴَﺎﺑًﺎ ﻏُﻔِﺮَ ﻟَﻪ ﻣَﺎ ﺗَﻘﺪﱠﻡَ ﻣِﻦ ﺫﻧﺒِﻪِ . .5
ﺍﻻﺷـــــﺘِﻐﺎﻝُ ﺑِﺎﻟﻌﻠﻢِ ،ﻭﺗِﻼﻭﺓُ ﺍﻟﻘُﺮﺁﻥِ ﺍﻟﻜـﺮﱘِ ،ﻭﺍﻟﺬﱢﻛﺮُ ،ﻭﺍﻟﺼﱠﻼﺓُ ﻋﻠَﻰ ﺍﻟﻨﱠﱯﱢ J .6
ﻛُﻠﱠﻤﺎ ﺃﻣْﻜَﻨَﻪ ﺫﻟِﻚَ ﻟَﻴْﻼً ﺃﻭ َﻧﻬَﺎﺭًﺍ .
ﺍﻷﻋﺬَﺍﺭُﺍ ُﳌﺒِﻴﺤﺔُ ﻟِﻠﻔِﻄﺮِ :ﻳُﺒﺎﺡُ ﺍﻟﻔﻄﺮُ ﺑِﻌﺬْﺭٍ ﻣِﻦَ ﺍﻷﻋﺬَﺍﺭِ ﺍﻵﺗِﻴﺔِ :
ﺍﳌــﺮﺽُ ﺍﻟﱠﺬِﻱ ﻻَ ﻳَﻘﺪِﺭُ ﻣﻌَﻪُ ﻋﻠَــﻰ ﺍﻟﺼﱠﻮﻡِ ﺃﻭْ ﻳَﺨﺎﻑُ ﺍﳍَﻼﻙَ ﻣِﻦَ ﺍﳌﺮَﺽِ ﺃﻭِ ﺍﻟﻀﱠﻌﻒِ، .1
ﻓَﺎﻟﻔِﻄﺮُ ﺟﺎﺋِﺰٌ ﻭﻋَﻠَﻴﻪِ ﺍﻟﻘَﻀﺎءُ .
ﺍﳊﺎ ِﻣﻞُ ﻭﺍﳌُﺮﺿِﻊُ ﺇﺫﺍ ﺧﺎ َﻓﺘَﺎ ﻋﻠَﻰ ﻧﻔﺴَﻴْﻬِﻤَﺎ ﺃﻭْ ﻭَ َﻟ َﺪﻳْﻬِﻤﺎ ﺃﻓﻄَﺮَﺗَﺎ ﻭﻋَﻠَﻴْﻬِﻤﺎ ﺍﻟﻘﻀَﺎءُ . .2
ﺍﻟﺴﱠﻔَﺮُ ﻭﻳُﺸﺘَ َﺮﻁُ ﻓﻴﻪِ ﻣَﺎ ﻳَﺄﰐ : .3
ﺃ .ﺃﻥْ ﻳَﻜﻮﻥَ ﺍﻟﺴﻔَﺮُ ﻣُﺒِﻴﺤًﺎ ﻟِﻘﺼْﺮِ ﺍﻟﺼﱠﻼﺓِ ) ﻭﻫﻲ ﻣﺴﺎﻓﺔُ 84ﻛﻴﻠﻮ ﻣﺘﺮًﺍ ﺗﻘﺮﻳﺒًﺎ ( .
ﺏ .ﺃﻥْ ﻳَﺸـﺮَﻉَ ﻓﻴﻪِ ﻗَﺒﻞَ ﻃُﻠﻮﻉِ ﺍﻟﻔَﺠﺮِ ،ﻓَﺈﻥْ ﻛﺎﻥَ ﺍﻟﺴـﻔﺮُ ﻻ ﻳُﺒﻴﺢُ ﻗَﺼْﺮَ ﺍﻟﺼــﻼﺓِ ،ﻟَﻢ
ﻳَﺠُﺰْ ﻓِﻴﻪِ ﺍﻟﻔِﻄﺮُ .
ﺍﻹﻛﺮَﺍﻩُ ﻋَﻠﻰ ﺍﻹﻓﻄﺎﺭِ ،ﻓَﻤَﻦ ﺃُﻛْﺮِﻩَ ﻓَﻌﻠَﻴﻪِ ﺍﻟﻘَﻀﺎءُ . .4
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ﺍﳊَﻴﺾُ ﻭﺍﻟﻨﱢﻔﺎﺱُ ﻓَﻠﻮ ﺣَﺎﺿَﺖِ ﺍﻟﺼﱠﺎﺋِﻤﺔُ ﺃﻭ ﻧَﻔَﺴَﺖْ َﻭﺟَﺐَ ﻋﻠﻴﻬﺎ ﺍﻟﻔِﻄﺮُ . .5
ِﻛﺒَﺮُ ﺍﻟﺴﻦﱢ ﻓَﺎﻟﺸﱠﻴﺦُ ﺍﳍَﺮِﻡُ ﺍﻟﱠﺬﻱ ﻻَ ﻳَﻘﺪِﺭُ ﻋﻠَﻰ ﺍﻟﺼـﻮﻡِ ﰲ ﺟَﻤﻴﻊِ ﻓُﺼُﻮﻝِ ﺍﻟﺴﱠﻨﺔِ ﻳُﻔﻄِﺮُ .6
ﻭﻻ ﻗَﻀـﺎءَ ﻋﻠَﻴْﻪِ ،ﻭﻳُﺴـــ َﺘﺤَﺐﱡ ﻟَﻪُ ﺍﻟﻔِـﺪﻳﺔُ ﺇﻥْ ﻛﺎﻥَ ﻗَـﺎﺩِﺭ ،ﻭﻣِﺜﻠُﻪُ ﺍﳌﺮِﻳﺾُ ﺍﻟﱠﺬِﻱ ﻻَ
ﻳُﺮﺟَﻰ ﺷِﻔَﺎﺅُﻩ .
ﻣُﺒﻄِﻼﺕُ ﺍﻟﺼﱠﻮﻡِ :
ﻄﻞُ ﺍﻟﺼـــﻮﻡَ ﻣِﻨﻬﺎ ﻣَﺎ ﻳُﻮﺟِﺐُ ﺍﻟﻘَﻀـــﺎءَ ،ﻭﻣِﻨﻬﺎ ﻣﺎ ﻳُﻮﺟِـﺐُ ﺍﻟﻘَﻀــــﺎءَ ﺍﻷﻣُﻮﺭُ ﺍﻟﱠﱵ ﺗُﺒ ِ
ﻭﺍﻟﻜَﻔﱠـﺎﺭﺓَ .
ﺃ .ﻣﺎ ﻳُﻮﺟﺐُ ﺍﻟﻘﻀﺎءَ ﻓﻘﻂ .
ﻳَﺠﺐُ ﻋﻠَﻰ ﺍﻟﺼﺎﺋِﻢِ ﻗَﻀﺎءُ ﺍﻟﺼﻮﻡِ ﺑِﻌَﺪﺩِ ﺍﻷﻳﱠﺎﻡِ ﺍﻟﱵ ﺃﻓﻄﺮَ ﻓﻴﻬﺎ :
.1ﺇﺫﺍ ﻧَﺰﻝَ ﺩﻡُ ﺍﳊﻴﺾِ ﻭﺍﻟﻨﱢﻔﺎﺱِ .
ﺻﻞَ ﻣﺎﺋِﻊٌ ﺇﱃ ﺍﳊَﻠﻖِ ﻋﻦْ ﻃَﺮﻳﻖِ ﺍﻟﻔﻢِ ﺃﻭ ﻏﲑِﻩ ﻛَﺎﻷﻛﻞِ ﻧِﺴْﻴَﺎﻧًﺎ ،ﻭﻣﻨﻪ ﻏَﻠَﺒﺔُ 2.ﺇﺫﺍ ﻭ َ
ﺍﳌﻀْﻤﻀﺔِ .
.3ﺇﺫﺍ ﺃﻓﻄَﺮَ ﺍﻟﺼﺎﺋﻢُ ﻧَﺎﺳﻴًﺎ ،ﺃﻭ ﺷَﺎﻛﺎ ﰲ ﺍﻟﻔﺠﺮِ ،ﺃﻭ ﺍﻟﻐُﺮﻭﺏِ .
4.ﺇﺫﺍ ﺃﻓﻄﺮَ ﻣُﻜﺮَﻫًﺎ ﻓﻈﻦﱠ ﺇﺑﺎﺣﺔَ ﺍﻟﻔِﻄﺮِ ،ﻭﺍﺳﺘﻤَﺮﱠ ﻣُﻔﻄِﺮًﺍ ﺑَﻘﻴﺔَ ﺍﻟﻴﻮﻡِ .
.5ﺇﺫﺍ ﺗَﻌﻤﱠﺪَ ﺍﻟﻔِﻄﺮَ ﰲ ﺻِﻴﺎﻡِ ﺍﻟﺘَﻄﻮﱡﻉِ .
6.ﺇﺫﺍ ﺭﺃَﻯ ﻫِﻼﻝَ ﺷَﻮﺍﻝَ ﻓَﻈﻦﱠ ﺇﺑﺎﺣﺔَ ﺍﻟﻔِﻄﺮِ ﻓﺄﻓﻄَﺮَ .
ﺏ .ﻣﺎ ﻳُﻮﺟِﺐُ ﺍﻟﻘﻀﺎءَ ﻭﺍﻟﻜﻔﱠﺎﺭﺓَ .
ﺍﻟْﻜُﻔﱠﺎﺭَﺓُ ﻫﻲ :ﻣﺎ ﻳُﻜﻔﱢﺮُ ﺑِﻪِ ﺍﳌﺬﻧِﺐُ ﻋَﻦ ﺫﻧْﺐٍ ﺗَﺮﺗﱠﺐَ ﻋﻦ ﻣُﺨﺎﻟَ َﻔﺔٍ ،ﻭﻫﻲ :
.1ﻛَﻔﺎﺭﺓٌ ﺻُﻐﺮَﻯ ﻭﻫﻲ :ﺍﻟ ِﻔﺪْ َﻳﺔُ ،ﻭﺫﻟﻚَ ﺑﺈﻃﻌﺎﻡِ ﻣِﺴــﻜﲔٍ ﻋَﻦ ﻛﻞﱢ ﻳَﻮﻡٍ ﱂ ﻳَﺼــﻤْﻪُ
ﺍﳌﻜﻠﱠﻒُ ﻭﺍﻹﻃْﻌﺎﻡُ ﻫُـــﻮ ﻣُﺪﱞ ﺑِﻤُﺪﱢﻩِ Jﻣِﻦ ﻏَﺎﻟِﺐِ ﻗُــــﻮﺕِ ﺍﻟﺒََﻠﺪِ .ﻭﺗَﺠﺐُ ﺍﻟْﻜُﻔﱠﺎﺭﺓُ
ﺍﻟﺼُﻐﺮَﻯ ﻋﻠَﻰ ﻣَﻦ ﻓَﺮﱠﻁَ ﰲ ﻗﻀﺎءِ ﺭﻣﻀﺎﻥَ ﺣﺘﱠﻰ ﺩﺧﻞَ ﻋﻠﻴﻪِ ﺭﻣﻀَﺎﻥُ ﺁﺧَﺮُ ،ﻭﻋﻠﻰ
ﻣُﺮﺿِﻊٍ ﺃﻓﻄَﺮَﺕْ ﻭَﻋَﻠَﻰ ﺍﻟﺸَﻴْﺦِ ﺍﻟ َﻜﺒِﲑِ ،ﻭَﺻَﺎﺣِﺐِ ﺍﳌَﺮْﺽِ ﺍﳌُﺰْﻣِﻦِ.
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ﻛَﻔﺎﺭَﺓٌ ﻛُﱪَﻯ ﻭﻫـﻲ :ﻣﺎ ﺗَـﺮﺗﱠﺐَ ﻋﻦِ ﺍﻧﺘﻬَﺎﻙِ ﺣُــﺮ َﻣﺔِ ﺷَﻬﺮِ ﺭﻣﻀَﺎﻥَ ،ﻛﺄﻥْ ﻳَﺄﻛُﻞَ ﺃﻭ .2
ﻳَﺸـﺮﺏَ ﻣُﺘَﻌَ ِﻤﺪًﺍ ﰲ ﻧَﻬﺎﺭِ ﺭﻣﻀــﺎﻥَ ،ﻓﻤَﻦ ﻓَﻌﻞَ ﺫﻟﻚَ ﻭﺟﺐَ ﻋﻠﻴﻪ ﺃﻥْ ﻳُﻜﻔﱢﺮَ ﻋﻦ ﻫﺬِﻩ
ﺍﳌﺨﺎﻟَ َﻔﺔِ ،ﺑﻔِﻌﻞِ ﻭﺍﺣِﺪﺓٍ ﻣِﻦ ﺃﺷْﻴﺎءَ ﻋﻠَﻰ ﺍﻟﺘﱠﺨْﻴﲑِ .
.1ﻋِﺘﻖِ ﺭَﻗﺒﺔٍ ﻣﺆﻣﻨﺔٍ ﻭﻫَﺬﺍ ﻏَﲑُ ﻣَﻮﺟﻮﺩٍ ﺍﻵﻥَ .
.2ﺻﻴﺎﻡُ ﺷﻬﺮﻳﻦِ ﻣُﺘﺘﺎﺑِ َﻌﲔِ ﻭﺍﻟﺘَﺘﺎﺑُﻊُ ﺷَﺮﻁٌ ﰲ ﺻِﺤﺔِ ﺍﻟﺼﱠﻮﻡِ .
.3ﺇﻃــﻌﺎﻡُ ﺳِــ ﱢﺘﲔَ ﻣِﺴــــﻜِﻴﻨًﺎ ﻟﻜﻞﱢ ﻣِﺴــــﻜﲔٍ ﻣُـﺪﱞ ﲟﺪﱢ ﺍﻟﻨﱯﱢ Jﻭﻫﻮ ِ :ﻣﻞْءُ
ﻀﻞُ ﺃَﻭْ ﺇِﺧْﺮَﺍﺝُ
ﺍﻟﻴَﺪﻳﻦِ ﺍﳌﺘَﻮَﺳﱢﻄ َﺘﲔِ ﻣِﻦ ﻃﻌﺎﻡِ ﻏَﺎﻟِﺐِ ﺃﻫْﻞِ ﺍﻟـــــﺒﻠﺪِ ﻭﻫُﻮَ ﺍﻷﻓ َ
ﻗِﻴ َﻤﺔُ ﺫَﻟِﻚَ.
ﺍﻟﻨﱯ ﺍﻟﺬﻱ ﻧﺴﺒﻪ ﻛﻠﻪ ﺃﻧﺒﻴﺎء ﻫﻮ ﻳﻮﺳﻒ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻓﻬﻮ :
ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﻖ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ـ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ .
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ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻋﺮﱢﻑْ ﺻﻮﻡَ ﺭﻣﻀﺎﻥَ . ﺱ .1
ﺑﻴﱢﻦْ ﺣُﻜﻢَ ﺻﻮﻡِ ﺭﻣَﻀﺎﻥَ ،ﻭﺩَﻟﻴﻠَﻪُ ﻣِﻦ ﺍﻟﻜِﺘﺎﺏِ ﻭﺍﻟﺴﱡﻨﺔِ . ﺱ .2
ﻣﺎﺫَﺍ ﻳَﻔﻌﻞُ ﻣَﻦ ﺃﻓﻄَﺮَ ﰲ ﻧَﻬﺎﺭِ ﺭﻣَﻀﺎﻥَ ﻧﺎﺳِﻴًﺎ ﺃﻭ ﻣُﺘﻌ ﱢﻤﺪًﺍ ؟ ﺱ .8
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ﻣِﻦَ ﺍﻟﺴﱠﻮَﺭِ ﺍﻟْﻘُﺮْﺁﻧِﻴﱠﺔِ ﺍﻟْﻤُﻘَﺮﱠﺭَﺓِ
ﺑَﻌْﺪَﻣﺎ ﺫَﻛَﺮَ ﺍﻟﻠﱠﻪُ ﺳُﺒﺤﺎﻧَﻪُ ﻭﺗَﻌﺎﻟَﻰ ﻣَﺼــﲑَ ﺍﻟﻄﱡﻐﺎﺓِ ﺍﻧْﺘَ َﻘﻞَ ِﻟﺬِﻛْﺮِ ﻣﺎ ﻳَﻔﻮﺯُ ﺑﻪِ ﺍﻟْﻤُﺘﱠﻘﻮﻥَ ﻣِﻦ
ﻧَﻌﻴﻢٍ ﺩﺍﺋِﻢٍ ﰲ ﺍﻵﺧِﺮﺓِ .
ﻣَﻌَﺎﱐ ﺍﳌُﻔْﺮَﺩﺍﺕِ:
ﻣَﻌْﻨﺎﻫَﺎ ﺍﻟﻜَﻠِ َﻤﺔُ
ﺯَﻭْﺟﺎﺕٍ ﺻَﻐﲑَﺍﺕِ ﺍﻟﺴﱢﻦﱢ (
ﻣُﺘَﺴﺎﻭِﻳﺎﺕٍ ﰲ ﺍﻟﺴﱢﻦﱢ )
101
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ﻣَﻌْﻨﺎﻫَﺎ ﺍﻟﻜَﻠِ َﻤﺔُ
ﻣُﻤﺘَﻠِﺌﺔً ,
ﻛَﻼﻣًﺎ ﻻ ﻓَﺎ ِﺋﺪَﺓَ ﻣِﻨﻪ ﺃﻭْ ﻓَﺎﺣِﺸًﺎ 1
ﻋَﻄَﺎءً ﻛَﺜِﲑًﺍ ﻛَﺎﻓِﻴًﺎ 98
ﺟِﱪﻳﻞُ ﻋَﻠﻴْﻪِ ﺍﻟﺴﱠﻼﻡُ I
ﻣَﺮْﺟِﻌًﺎ `
ﻹﺟْﻤﺎﻟِﻲﱡ :
ﺍﳌَﻌْﻨَﻰ ﺍ ِ
ﻳﻘُﻮﻝُ ﺳُــــﺒﺤﺎﻧَﻪُ :ﺇﻥﱠ ﻟِﻠﱠﺬﻳﻦَ ﻳَﺨﺎﻓُﻮﻥَ َﺭ ّﺑَﻬُﻢ ﻭﻳَﻌْﻤَﻠُﻮﻥ ﺻَﺎ ِﻟﺤًﺎ ﻓَﻮﺯًﺍ ِﺑﺪُﺧﻮ ِﻟﻬِﻢُ ﺍﳉﱠﻨﱠﺔَ،
ﻋﻈِﻴ َﻤﺔٌ ﻭﺃَﻋﻨﺎﺏٌ ،ﻭ َﻟﻬُﻢ ﺯَﻭﺟَﺎﺕٌ ﺻَﻐﲑﺍﺕُ ﺍﻟﺴﱢﻦﱢ ﻣُﺘﺴَﺎﻭِﻳﺎﺕٌ ﰲ َﻟﻬُﻢ ﻓِﻴﻬﺎ ﺑَﺴـــــــــﺎﺗﲔُ َ
ﺍﻷَﻋْﻤﺎﺭِ ،ﻭ َﻟﻬُﻢ ﻛُﺆُﻭﺱٌ ﻣُﻤﺘَﻠِـﺌﺔٌ ﺑِﺨَﻤﺮِ ﺍﳉﱠﻨﱠﺔِ ،ﻻ ﻳَﺴْﻤَﻌﻮﻥَ ﻓــﻴﻬَﺎ ﻛَﻼﻣًﺎ ﺗﺎ ِﻓﻬًﺎ ﻻ ﻓَﺎﺋِﺪﺓَ
ﻣِﻨﻪُ ،ﻭﻻ ﻛَﻼﻣًﺎ ﻗَﺒﻴﺤًﺎ ﻳُﺆْﺫِﻳﻬِﻢ.
ﻟَﻬﻢ ﻛُﻞﱡ ﻫّﺬﺍ ﺟَﺰﺍءً ﻭﻓَﻀﻼ ﻣِﻦ ﺍﷲِ ﻭﻋَﻄَﺎءً ﻛَﺜﲑًﺍ ﻭَﺍﻓِﻴًﺎ ﻟَﻬﻢ.
ﺇِﻧﱠﻪ ﺭَﺏﱡ ﺍﻟﺴﱠﻤَﻮﺍﺕِ ﻭﺍﻷَﺭﺽِ ﻭﻣَﺎ ﺑَــﻴ َﻨﻬُﻤﺎ ،ﺭَﲪَﺎﻥُ ﺍﻟﺪﱡﻧﻴَﺎ ﻭﺍﻵﺧِﺮَﺓِ ،ﻻ ﻳﺴْﺘَﻄــﻴﻌُﻮﻥَ
ﺟﻬُﻮﺍ ﻟَﻪ ﻛَﻼﻣًﺎ ﺧَﻮْﻓًﺎ ﻣِﻨﻪُ ﻭﺇِﺷْﻔَﺎﻗًﺎ ﺇﻻ ﺑَﻌﺪَ ﺇﺫﻧِﻪِ ﻟِﻤَﻦ ﻳَﺸﺎءُ. ﻳَﻮﻣَ ِﺌﺬٍ ﺃﻥ ﻳُ َﻮ ﱢ
ﺣﺪٍ ﺇﻻ ﺑَﻌﺪَ ﻳَﻮﻣَﺌﺬٍ ﻳَﻘﻮﻡُ ﺟِـﱪﻳﻞُ ﻭﺍﳌَﻼﺋِ َﻜﺔُ ﻣُﺼْﻄَ ﱢﻔﲔَ ،ﻻ َﻳﺘَﻜَﻠﱠﻤﻮﻥَ ﻭﻻ ﻳَﺸْﻔَﻌﻮﻥَ ﻷ َ
ﺃﻥ ﻳﱠﺄﺫَﻥَ َﻟﻬُﻢُ ﺍﻟﺮﱠﲪﺎﻥُ ﺳُﺒﺤﺎﻧَﻪُ ،ﻓَﻼ ﻳَﻘُﻮﻝُ ﺍﳌﺘَﻜَﻠﱢﻢُ ﻣِﻨﻬُﻢ ﺇﻻ ﺻَﻮﺍﺑًﺎ.
ﺨﺬْ ﺫَﻟِﻚَ ﺍﻟﻴَـﻮﻡُ ﺍﳊَﻖﱡ ﺍﻟﱠﺬِﻱ ﻻ ﺷَﻚﱠ ﰲ ﻭُﻗُــﻮﻋِﻪِ ،ﻓَﻤَﻦ ﺷَﺎءَ ﺍﻟﻨﱠﺠَﺎﺓَ ﻣِﻦ ﺃَﻫْﻮَﺍﻟِﻪِ ﻓَﻠْ َﻴﺘﱠ ِ
ﺇِﻟَﻰ َﺭﺑﱢﻪِ ﻣَﺮْﺟِﻌًﺎ ﺑﺎﻟْﻌَﻤﻞِ ﺍﻟﺼﱠﺎ ِﻟﺢِ.
ﻋﺬَﺍﺏِ ﻳَﻮﻡِ ﺍﻟﻘِﻴﺎ َﻣﺔِ ﺍﻟﻘَـــﺮﻳﺐِ ،ﺍ ّﻟَﺬِﻱ ﻳﺮَﻯ ﻓِﻴﻪِ ﻛُﻞﱡ ﺍﻣْ ِﺮﺉٍ ﻣﺎ ﻋَ ِﻤﻞَ ﺇِﻥﱠ ﺣﺬﱠﺭْﻧﺎﻛُﻢ ﻣِﻦ َ
ﺷﺪﱠﺓِ ﻣَﺎ ﻳَﺮﻯ ﻣِﻦ ﺃَﻫْﻮﺍﻝِ ﺍﳊِﺴـﺎﺏِ: ﻣِﻦ ﺧَﲑٍ ﺃَﻭِ ﺍﻛْﺘَﺴَﺐَ ﻣِﻦ ﺇِﺛْﻢٍ ،ﻳَﻮْﻣَﺌﺬٍ ﻳَﻘﻮﻝُ ﺍﻟﻜَﺎﻓِﺮُ ﻣﻦ ِ
ﻳَﺎ ﻟَﻴْﺘَﲏ ﻛﻨﺖُ ﺗُﺮﺍﺑًﺎ ،ﻓَﻠَﻢ ﺃُﺑْﻌَﺚُ ﻣَﺮﱠﺓً ﺃُﺧْﺮَﻯ ﻟِﻠﺤِﺴﺎﺏِ ﻭﺍﳉَﺰﺍءِ.
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ﻣَﺎ ﺍِﺷْﺘَﻤَﻠَﺖْ ﻋَﻠَﻴْ ِﻪ ﺍﻵﻳَﺎﺕُ :
ﺍﻟْﻤﺘﱠﻘﻮﻥ ﻫﻢ ﺍﻟﻔﺎﺋﺰﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺎﻟﻨﱠﻌﻴﻢ ﺍﻟﺪﱠﺍﺋِﻢ ،ﺟﺰﺍءً ﻋﻠﻰ ﺍﻟﺘﺰﺍﻣﻬﻢ ﺑﺸـﺮﻉ .1
ﺍﻟﻠﱠﻪ .
ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﺃَﻻﱠ ﻳﺘﻜﻠﻢ ﺃﺣﺪٌ ﻣﻦ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﺇﻻ ﺑﺈﺫﻧﻪ . .2
ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺁﺕٍ ﻻ ﺷﻚ ﰲ ﺫﻟﻚ ،ﻭﺍﻟﺴﻌﻴﺪ ﻣﻦ ﺍﺳﺘﻌﺪﱠ ﻟﻪ ﺑﻌﻤﻞ ﺍﳋﲑ . .3
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠﺔِ ﺳُﻨَ ُﻦ ﺍﻟﻨﱠﺴَﺎﺋِﻲﱢ):ﺍﻟﺴُﻨَ ُﻦ ﺍﻟﺼﱞﻐْﺮَﻯ(
ﻣﺆﻟﱢﻔُﻪُ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﲪﺪُ ﺑﻦُ ﺷُـﻌَﻴﺐٍ ﺍﻟﻨﱠﺴَـﺎﺋﻲﱢ ) ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ( ،ﺍﳌُﺘﻮﻓﱠﻰ ﺳــــﻨﺔ
ﺻﺤِﻴﺤًﺎ
303ﻫـ ﺃﻟﱠﻒَ ِﻛﺘَﺎﺑًﺎ ﻗﺒﻠﻪ ﻫﻮ ﺍﻟﺴُﻨَﻦُ ﺍﻟﻜﱪﻯ ،ﰒ ﺍﺧﺘﺼﺮﻩ ،ﻣُﺨْﺘَﺎﺭًﺍ ﻣﻨﻪ ﻣﺎ ﺭﺁﻩ َ
ﺻﺢﱢ ﻛُﺘُﺐِ ﺍﻟﺴﱡﻨَﻦِ ،ﻭﻗﺪ ﺍﻋﺘﲎﰲ ﺍﻟﺴﱡﻨَﻦِ ﺍﻟﺼﱡﻐﺮَﻯ ،ﺍﻟﺬﻱ ﲰﱠﺎﻩ " ﺍﳌُﺠْ َﺘﺒَــﻰ " ،ﻭﻫﻮ ﻣِﻦ ﺃ َ
ﺑﻪ ﺍﻟﻌﻠﻤﺎء ﺷﱠﺮْﺣًﺎ ﻭﺩﺭﺍﺳﺔً .
103
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻣﺎ ﺍﻷﻛﺎﺫﻳﺐُ ﺍﻟﱠﱵ ﻳﺰﻋﻤُﻬﺎ ﺍﻟﻜُﻔﱠﺎﺭُ ﺣﻮﻝَ ﺍﻟْﻘﺮﺁﻥِ ﺍﻟْﻜﺮﱘِ ؟ .1
ﻋﺪﱢﺩ ﻧِﻌَﻢَ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺴﱡﻮﺭﺓِ .ﻭﻣﺎ ﳚﺐ ﻋﻠﻴﻨﺎ ﲡﺎﻩ ﺫﻟﻚ . َ .2
ﻣﺎ ﺍﻟﺬﻱ ﻳﺬﻭﻗﻪ ﺍﻟﻄﱡﻐﺎﺓُ ﰲ ﺟﻬﻨﱠﻢَ ؟ ﻭﳌﺎﺫﺍ ؟ .3
ﺍﺫﻛﺮ ﺑﻌﺾ ﻣﻈﺎﻫﺮ ﺍﻟﻨﱠﻌﻴﻢِ ﻟﻠﻤﺘﱠﻘﲔ . .4
ﻣﺎ ﻧﺴﺘﻨﺘﺞ ﻣﻦ ﻋﺪﻡ ﺗﻜﻠﻢ ﺃﺣﺪ ﺇﻻ ﺑﺈِﺫْﻥٍ ﻣﻦ ﺍﻟﻠﱠﻪِ ؟ .5
ﺗﺄﻣﻞ ﻣﻄﻠﻊ ﺍﻟﺴﱡﻮﺭَﺓِ ﻭﺁﺧﺮﻫﺎ .ﻫﻞ ﻣﻦ ﻋﻼﻗﺔ ﰲ ﺍﳌﻌﲎ ؟ ﻭﺿﱢﺢ . .6
ﳌﺎﺫﺍ َﻳﺘَﻤﻨﱠﻰ ﺍﻟﻜَﺎﻓِﺮُ ﺃﻥ ﻳﻜﻮﻥَ ﺗُﺮﺍﺑًﺎ ؟ .7
ﺃﺫﻛﺮ ﺍﻵﻳﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻵﰐ : .8
ﺣﺔً ﻷﺑﺪﺍﻧِﻜُﻢ . ـ ﺟَ َﻌﻞَ ﺍﻟﻠﱠﻪُ ﻧﻮﻣَﻜُﻢ ﺭَﺍ َ
ـ ﺑﲎ ﺍﻟﻠﱠﻪُ ﻓﻮﻗﻜﻢ ﺳﺒﻊَ ﲰﻮﺍﺕٍ ﻣﺘﻴﻨﺔُ ﺍﻟْﺒِﻨَﺎءِ ﻣُﺤْﻜَﻤﺔُ ﺍﻟْﺨَﻠﻖِ .
ﺼﺒﺎ ﺑﻜﺜﺮﺓٍ . ﺴﺤَﺐِ ﺍﻟْﻤﻤﻄﺮﺓِ ﻣﺎءً ﻣﻨ َ ـ ﺃﻧﺰﻝ ﺍﻟﻠﱠﻪ ﻣﻦ ﺍﻟ ﱡ
ـ ﻧُﺴِﻔَﺖِ ﺍﻟْﺠﺒﺎﻝُ ﺑﻌﺪ ﺛﺒﻮﺎ ،ﻓﻜﺎﻧﺖ ﻛﺎﻟﺴﱠﺮﺍﺏِ .
ـ ﻻ ﻳَﻄْﻌَﻤﻮﻥ ﻓﻴﻬﺎ ﻣﺎ ﻳُﺒْﺮﺩ ﺣﺮﱠ ﺍﻟﺴﱠﻌﲑِ ﻋﻨﻬﻢ ،ﻭﻻ ﺷﺮﺍﺑًﺎ ﻳﺮﻭﻳﻬﻢ .
ـ ﺇِﻥﱠ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻻ ﳜﺎﻓﻮﻥ ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﻓﻠﻢ ﻳﻌﻤﻠﻮﺍ ﻟﻪ .
ـ ﺇﻥ ﻟﻠﻤﺘﻘﲔ ﰲ ﺍﳉﻨﺔ ﺑﺴﺎﺗﲔ ﻋﻈﻴﻤﺔ ﻭﺃﻋﻨﺎﺑًﺎ .
ـ ﻻ ﳝﻠﻚ ﺃﺣﺪٌ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﱠﻠﻪَ ﺷﻴﺌًﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﻓﻴﻤﺎ ﺃﺫﻥ ﻟﻪ ﻓﻴﻪ .
ﻳُﻠﻘّﺐ ﻧﱯ ﺍﻟﻠﱠ ِﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﻟﻠﱠﻪِ ،ﻭﻣﻮﺳﻰ ﻛﻠﻴﻢ ﺍﻟﻠﱠﻪِ ،ﻭﺷﻌﻴﺐ ﺧﻄﻴﺐ
ﺍﻷﻧﺒﻴﺎ ِء ،ﻭﻳﻮﻧﺲ ﺫﻭ ﺍﻟﻨﻮﻥ ،ﻭﺇﲰﺎﻋﻴﻞ ﺃﺑﻮﺍﻟﻌﺮﺏ ،ﻭﳏﻤﺪ ﺳﻴّﺪ
ﺼﻼَﺓُ ﻭﺍﻟﺴﱠﻼﻡُ ـ .
ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ـ ﻋﻠﻴﻬﻢ ﺍﻟ ﱠ
104
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺱ ﺍﻟﺘﱠﻬْﺬِﻳﺐِ ﻭَﺍﻷَﺧْﻼَﻕِ
ﻣِﻦْ ﺩُﺭُﻭ ِ
ﻭﺍﻟﺮﱠﺳُﻮﻝُ Jﻋِﻨ َﺪﻣَﺎ ﺑُﻌِﺚَ ﺑﺎﻹﺳْﻼَﻡِ ،ﺃَﻣﺮَﻩُ ﺭﺑﱡﻪُ ﺃﻥْ ﻳُﺒﻴّﻦ ﻟﻠﻨﱠﺎﺱِ ﻃُــــــﺮﻕَ ﺍﳋَﻴْﺮِ ،ﻭﺃَﻥ
ﻳَﺴﻠُﻚَ ﻓِﻲ ﺳَﺒﻴﻞِ ﺩَﻋْﻮﺗِﻪِ ﺳُﺒُﻞَ ﺍﻹﻗْﻨَﺎﻉِ ،ﻗَﺎﻝَ ـ ﺗَﻌﺎﻟَﻰ ـ :
) . 125ﺍﻟﻨﺤﻞ (
105
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭَﺍﻹﺳْﻼَﻡُ ﺇِﻧﱠﻤَﺎ ﺍﻧْﺘَﺸَﺮَ ﻓِــﻲ ﺭُﺑُﻮﻉِ ﺍﻷَﺭﺽِ ـ ﻷَﻧﱠﻪُ ﺩِﻳﻦُ ﺍﻟْﻔِﻄْﺮَﺓِ ﺍﻹﻧْﺴَﺎﻧِﻴﱠﺔِ ﺍﻟّﱵ ﺗُﺮَﺍﻋِــﻲ
ﺣﺪًﺍ ﻋَﻠَـــــﻰ ﺳُﻠُﻮﻙِ ﻃَﺮِﻳﻖٍ ﻣُﻌَﻴﱢﻦٍ َ ،ﻭﻣَﺎ ﺯَﺍﻝَ ﺍﻟْﻌَﺎﻟَﻢُ ﻳَﺸْ َﻬﺪُﺟَﻤﻴِﻊَ ﺍﳊ ﱢﺮﻳﱠﺎﺕِ ،ﻭَﻻ ﺗُﺮْﻏِﻢُ ﺃَ َ
ﺣُ ﱢﺮﻳﱠﺔَ ﺍﻻﻋْﺘِﻘَﺎﺩِ ﻓِــﻲ ﺍﻹﺳْﻼَﻡِ ﺑِﺸُﺮُﻭﻁٍ ﻣَﻌْﻠُﻮ َﻣﺔٍ ﺣَﻴْﺚُ ﻳَﺠﺘَﻤِﻊُ ﺃَﺻْﺤﺎﺏُ ﺍﻟ ﱢﺪﻳَﺎﻧَﺎﺕِ ﻓِــﻲ
ﺴﺔَ ﻣُﺘَﺠﺎﻭِ َﺭﻳْﻦِ ﻭَﺍﳊَﻘِﻴ َﻘﺔُ ﺃَﻥﱠ ﺍﻹِﺳْﻼَﻡَ ﺠﺪَ ،ﻭﺍﻟْﻜَﻨﻴ َ
ﻛَﺜﲑٍ ﻣِﻦ ﺑِﻘﺎﻉِ ﺍﻷﺭْﺽِ ،ﻭَﻧَـــﺮﻯ ﺍﳌﺴْ ِ
ﻧَﺎﺳِﺦٌ ﻟِ ﱡﻜﻞِ ﺍﻷَﺩْﻳَﺎﻥِ ،ﻭَﺧﺎﺗِﻢٌ َﻟﻬَﺎ .
ﻭﻟﻜﻦْ ﳚﺐُ ﺃﻥ ﻧﻔﻬَﻢَ ﺃﻥﱠ ﻫﺬِﻩِ ﺍﻟْﺤ ﱢﺮﻳﱠﺔَ ﳌﻦْ ﱂ َﻳﺪْﺧُﻞِ ﺍﻹﺳــﻼﻡَ ،ﻭﺃﻣﱠﺎ ﻣَﻦْ ﺃَﻧﺎﺭَ ﺍﻹﺳـــﻼﻡُ
ﻗَﻠﺒَﻪُ ﻓﻼ ﳚﻮﺯُ ﻟﻪ ﺃَﻥْ ﻳَﺨﺮُﺝَ ﻣﻦ ﺍﻹﺳـــــﻼﻡِ ﺇِﱃ ﺩﻳﻦٍ ﺁﺧﺮَ ،ﻭﺇﻻ ﻛﺎﻥَ ﻣﺮﺗﺪﺍ ،ﻭﻟﻠﺮﺩﺓ
ﻋﻘﻮﺑﺔٌ ﺷﺪﻳﺪﺓٌ ﰲ ﺷﺮﻉِ ﺍﻟﻠﱠﻪِ .
) .33ﻓﺼﻠﺖ (
106
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻭﺍﻟﻠﱢﺴَﺎﻥُ ﺍﻟّﺬﻱ ﻫُﻮ ﺃَﺣَﺪ ﻭَﺳﺎﺋﻞِ ﺍﻟﺘﱠﻌْﺒﲑِ ﻋُﻀــﻮٌ ﻣِﻦ ﺍﻷَﻋْﻀَﺎءِ ﺍﻟﱠﱵ ﻳُﺴْ َﺄﻝُ ﻋَﻨﻬَﺎ ﺍﻹِﻧﺴَﺎ ُﻥ
ﻳَﻮْﻡِ ﺍﻟْﻘﻴَﺎﻣَﺔ ،ﻓﺈﻥْ ﺳَﺨﱠﺮﻩُ ﻓِﻴﻤَﺎ ﻓﻴﻪ ﻧَﻔْﻊٌ ،ﻛَﺎﻥَ ﻟَﻪُ َﺃﺟْﺮُﻩُ َ ،ﻭﺇِﻥْ ﺳَﺨﱠﺮﻩُ ﻓِﻲ ﻣَﺠﺎﻝِ ﺍﻟﻀﱠﺮﺭِ،
ﻛَﺎﻥَ ﻋَﻠَﻴْﻪِ ﻭِﺯْﺭُﻩُ ﻭَﻋِﻘَﺎﺑُﻪُ .ﻗَﺎﻝ ):Jﻭَ َﻫﻞْ ﻳَﻜُﺐﱡ ﺍﻟﻨﱠﺎﺱَ ﻓِﻲ ﺍﻟﻨﱠﺎﺭ ﺇِﻻ ﺣَﺼَﺎ ِﺋﺪُ ﺃﻟْﺴِ َﻨ ِﺘﻬِﻢْ(.
ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ
.4ﺣُ ﱢﺮﻳﱠﺔُ ﺍﻟﺘﱠﺼﺮﱡﻑ :
ﻃﺒْﻊِ ﺍﻹﻧﺴَﺎﻥِ ،ﻭَﺧﺼَﺎﺋﺼِﻪِ ﺍﻟﱠﱵ ﻣَﻴﱠـﺰﻩُ ﺍﻟﻠﱠﻪُ ـ ﺗﻌﺎﱃ ـ ِﺑﻬَﺎ ﻭَﻫْﻲَ ﺍﳊ ﱢﺮﻳﱠﺔُ ﺍﻟّﱵ ﺗّﻨﺒﻊُ ﻣِﻦ َ
َﻭﻣَﻮْﻗِﻒُ ﺍﻹﺳْﻼﻡِ ﻣِﻦ ﺗِﻠﻚَ ﺍﳊُ ﱢﺮﻳﱠﺔِ ﻫُﻮ ﺗَﻮْﺟِــﻴﻬُﻬَﺎ ﺇِﱃ ﺍﳋَﻴْﺮِ ﻭﺍﻟﺼﱠﻼَﺡِ ﲝَـــﻴﺚُ ﻳُﺤﻘﱢﻖُ
ﺍﻹﻧﺴَﺎﻥُ َﺎ ﻣَﻨﺎﻓِﻌَﻪُ ﺩُﻭﻥَ ﺃﻥْ ﻳُﻠْﺤﻖَ ﺍﻟﻀﱠﺮﺭَ ﺑِﻐَﲑِﻩِ ﻓَﻠَﻴْﺲَ ﻣِﻦ ﺍﳊُ ﱢﺮﻳﱠﺔِ ﺃﻥْ ﻳَﻌْ َﺘﺪِﻱَ ﺍﻹﻧﺴَﺎﻥُ
ﻋَﻠــﻰ ﻏَـﻴْــﺮﻩِ ﺑﺎﻟْﻘَـﻮْﻝِ ،ﺃَﻭ ﺑِﺎﻟْﻔِﻌْﻞِ ،ﻭﻟَﻴْﺲَ ﻣﻦَ ﺍﳊُ ﱢﺮﻳﱠﺔِ ﺃﻥْ ﻳَﻨْ َﺘﻬِﻚَ ﺍﻹﻧﺴَﺎﻥُ ﺍﳊُﺮُﻣَﺎﺕِ،
َﻭ َﻳﺘَﻤﺮﱠﺩَ ﻋِﻠﻰ ﺍﻟْﻘِﻴﻢِ ﻭﺍﻷَﺧْﻼَﻕِ ،ﻭَﻟَﻴْﺲَ ﻣِﻦَ ﺍﳊُ ﱢﺮﻳﱠﺔِ ﺍﻟﺘّﺼَﺮﱡﻑُ ﻓِـﻲ ﺍﻷﺷْﻴَﺎءِ ﺍﻟﻌﺎﻣﱠﺔِ ﺩُﻭﻥَ
ﻷﻣَﺎﻛِﻦِ ﺍﻟْﻌَﺎ ّﻣﺔِ ،ﺃﻭِ
ﻭَﺟﻪِ ﺣَﻖﱟ ،ﻭَﻟﻴﺲَ ﻣِﻦ ﺍﳊُ ﱢﺮﻳﱠﺔِ ﻋَﺪﻡُ ﺍﺣْﺘِـــــﺮﺍﻡِ ﺍﻵﺧَﺮِﻳﻦَ ﻓِـــــﻲ ﺍ َ
ﺻﺔِ ،ﺇﻧّﻤﺎ ﺍﳊُ ﱢﺮﻳﱠﺔُ ﺍﻟﺘﱠﺼَﺮﱡﻑُ ﺍﻟْﻤَﻌْﻘُﻮﻝُ ﻓِﻴﻤَﺎ ﻓِـﻴﻪِ ﻣَﺼْﻠَﺤﺔٌ ﺧَﺎﺻﱠﺔٌ ﻭﻋَﺎ ّﻣﺔٌ ،ﻭَﻋﺪﻡُ ﺍﻟْﺨَﺎ ّ
ﺇِﳊَﺎﻕِ ﺍﻷﺫَﻯ ﺑِﺎﻵﺧَﺮِﻳﻦَ .
.5ﺣُ ﱢﺮﻳﱠﺔُ ﺍﻟْﻮَﻃﻦِ ﻭﺍﻟْﻤُﻮَﺍﻃِﻦِ :
َﻳﺤُﺚﱡ ﺍﻹﺳْﻼَﻡُ ﺃﺗْﺒَﺎﻋَﻪُ ﻋَﻠــﻰ ﺃﻥْ ﻳَﻌﻴﺸُﻮﺍ ﻓِــﻲ ﺃﻭْﻃﺎ ِﻧﻬِﻢ ﺃﺣْــﺮﺍﺭ ،ﻳَﻤْﺘﻠﻜُﻮﻥَ ﻣُﻘﺪﱠﺭَﺍ ِﺗﻬَﺎ ،
ﻋﺪَﺍﻟﺔٍ ﺍﺟْﺘﻤَﺎﻋﻴﱠﺔٍ ﺗَﻀْﻤَﻦُ ﻟِﻜﻞﱢ ﻓِﺮﺩٍ ﺣَﻘﱠﻪُ ﰲ ﺍﻟْﺤﻴَﺎﺓِ ﺍﳊﺮّﺓِ ﻇﻞﱢ َ َﻭﻳَﻨْﻌَﻤُﻮﻥَ ﲞَﻴْﺮﺍ ِﺗﻬَﺎ ﰲ ِ
ﻋﺒْﺪ ﻟﻠﻤُﺴْﺘَﻐِﱢﻠﲔَ ،ﻭَﻗﺒْﻞَ ﻫَﺬﺍ ﻭﺫَﺍﻙَ ﻻَ ﺑُﺪﱠ ﺃﻥْ ﻳَﻤْﺘﻠِﻚَ ﺃَﺭْﺿَﻪُ ، ﳝﺔِ ،ﺣﺘﱠـﻰ ﻻَ ﻳﻜُﻮﻥَ َ ﺍﻟْﻜَـﺮ َ
ﻭَﲝَﺎﺭﻩُ ،ﻭﺳَﻤﺎءَﻩُ ،ﻭ َﻳﺘَﺨﻠﱠﺺ ﻣِﻦ ﺫُﻝﱢ ﺍﻻﺳْﺘِﻌْﻤَﺎﺭِ ﻭﻗُﻴُﻮﺩِﻩِ ،ﻭﻋَﻠَﻴْﻪِ ﻓِـــﻲ ﺳَـﺒ ِﻴﻞِ ﺫَﻟﻚَ ﺃَﻥْ
ﻳَﺴْـﺘَﻤِﻴﺖَ ﰲ ﺍﻟﺪﱢﻓَـﺎﻉِ ﻋَﻦ ﺣُ ﱢﺮﻳﱠﺘِﻪِ ،ﻭَﺣُ ﱢﺮﻳﱠﺔ ﻭَﻃَﻨِﻪِ ﻟِﻴَﻨَﺎﻝَ ﺇِﺣْﺪَﻯ ﺍﻟْﺤُﺴْﻨَﻴَﻴْﻦِ ِﺇﻣﱠﺎ ﺍﻟﻨّﺼﺮُ،
ﻭﺇﻣﱠﺎ ﺍﻟﺸّﻬﺎﺩَﺓُ .
107
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺍﻗْﺮَﺃْ ﻭَﺍﻓْﻬَﻢْ :
ﺍﻹﺳْﻼَﻡُ ﺩِﻳﻦُ ﺍﳊُ ﱢﺮﻳﱠﺔِ ﺍﻟﻜَﺎﻣَﻠﺔِ ،ﻓَﻬﻮَ ﻻَ ﻳُﺠْﺒِﺮُ ﺃَﺣﺪ ﻋَﻠﻰ ﺍﻋْﺘِﻨَﺎﻗِﻪِ ،ﻭﺍﻟﺪﱡﺧُﻮﻝِ ﻓِﻴﻪِ. .1
ﻳَﻜْﻔُﻞُ ﺍﻹﺳْﻼَﻡُ ﻟِﻠْﻔَﺮﺩِ ﺣُﺮﻳﱠﺔَ ﺍﻟﺘﱠﻔْﻜﲑِ ،ﰲ ﺇﻃﺎﺭ ﺣﺪﻭﺩِ ﺍﻟﻌﻘْﻞِ . .2
ﺟﻬًﺎ ﻟِﻠْﺨَﻴْﺮِ ﻭَﺍﻹﺻْﻼَﺡِ ،ﻷﻥّ ﺍﻹﺳْﻼَﻡَ ﺩِﻳﻦُ ﻳَﻜْﻔُﻞُ ﺍﻹﺳــﻼﻡُ ﺣُ ﱢﺮﻳﱠﺔَ ﺍﻟﺘﱠﻌْﺒﲑِ ﻣَﺎ ﺩَﺍﻡَ ﻣُﻮ ِ .3
ﺧَﻴْﺮٍ َ ،ﻭﺇِﺻْﻼَﺡٍ ﻟِﻠﺒَﺸَﺮﻳﱠﺔِ ﻛُﱢﻠﻬَﺎ .
ﻳَﻜْﻔُﻞُ ﺍﻹﺳْﻼَﻡُ ﺣُ ﱢﺮﻳﱠﺔَ ﺍﻟﺴّﻠُﻮﻙِ ﻭﺍﻟﺘّﺼــــــﺮﱡﻑِ ﻣَﺎ ﱂ ﻳُﺆْﺩﱢ ﺇﻟَﻰ ﺇِﺿْﺮَﺍﺭٍ ﺑﺎﻵﺧَﺮﻳﻦَ ﺃﻭ .4
ﻭﻗﻮﻉٍ ﰲ ﺍﳊﺮﺍﻡِ .
َﻳﺤُﺚﱡ ﺍﻹﺳْﻼَﻡُ ﺃَﺗْﺒَﺎﻋَﻪُ ﻋَﻠﻰ ﺃﻥْ ﻳَﻌِﻴﺸُﻮﺍ ﺃَﺣْﺮﺍﺭًﺍ ﻓِﻲ ﺃَﻭْﻃَﺎ ِﻧﻬِﻢ ،ﻭَﺃﻥْ ﻳُﺪَﺍﻓِﻌُﻮﺍ ﻋَﻦ ﺗِﻠﻚَ .5
ﺣﻬُﻢْ .
ﺍﳊُ ﱢﺮﻳﱠﺔِ ،ﺣﺘّﻰ َﻭﺇِﻥ ﻛَﻠﱠ َﻔﻬُﻢ ﺫَﻟﻚَ ﺃﺭْﻭَﺍ َ
ﻣِﻦْ
ُﻛﺘُﺐِ
ﺍﻟﺴﱡﻨﱠ ِﺔ ﻣُﻮَﻃﱠ ُﺄ ﺍﻹﻣَﺎﻡِ ﻣﺎﻟِﻚٍ :
ُﻣﺆَﻟﱢﻔُﻪ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚُ ﺑﻦُ ﺃَﻧَﺲٍ ،ﺇﻣﺎﻡُ ﺩﺍﺭ ﺍﳍِﺠﺮَﺓِ ،ﻭﻋﺎﻟِﻢُ ﺍﳌﺪﻳــــﻨﺔِ ﺍﳌُﻨَﻮﱠﺭَﺓِ ﰲ
ﺯﻣﺎﻧِﻪِ ،ﺍ ُﳌﺘَﻮَﻓﱠﻰ ﺳـــﻨﺔ 179ﻫـ ،ﻭﻗـﺪ ﺍﺣـﺘﻮَﻯ ﺍﳌُﻮَﻃﱠﺄ ﻋـﻠﻰ ﺃﺣﺎﺩﻳﺚِ ﺭﺳـــﻮﻝِ
ﺍﻟﻠﱠﻪِ ، Jﻭﺃﻗﻮﺍﻝِ ﺍﻟﺼﱠﺤﺎ َﺑﺔِ ﻭﻓَـﺘﺎﻭَﻯ ﺍﻟﺘﱠﺎﺑِﻌــﲔ ،ﻭﲰﱠﺎﻩ ﺑﺎﳌُﻮﻃﱠﺎَ ﻷﻧﱠﻪ ﻭَﻃﱠﺄ ﺑﻪِ
ﺍﳊﺪﻳﺚَ ،ﺃﻱْ ﻳَﺴﱠﺮَﻩ ﻟﻠﻨﺎﺱِ ،ﻭﻷﻧﱠﻪ ﻋَﺮﺿَﻪ ﻋﻠﻰ ﺳــــــﺒﻌﲔ ﻋﺎﻟِﻤ ﻣﻦ ﻋُﻠﻤﺎءِ
ﺍﳌﺪﻳﻨﺔ ،ﻓﻮﺍﻓَﻘُﻮﻩ ﻋﻠﻴﻪ ،ﻭﻟﻠﻤُﻮﻃﱠﺄ ﺷﺮﻭﺡ ﻛﺜﲑﺓ .
108
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ـ ﺗﻌﺎﱃ ـ : .1
) . 255ﺍﻟﺒﻘﺮﺓ (
109
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﻌَﻘﻴﺪَﺓِ
) .5ﺍﻟﻨﺤﻞ (
) .10ﺍﻟﻨﺤﻞ (
) . 12ﺍﻟﻨﺤﻞ (
) .14ﺍﻟﻨﺤﻞ (
) . 18ﺍﻟﻨﺤﻞ (
110
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺇِﻥﱠ ﺍﻻﺳْﺘِﻔَﺎﺩَﺓَ ﻣِﻤﱠﺎ ﻓِﻲ ﺍﻟْﻜَﻮْﻥِ ﻣِﻦْ ﺧَﻴْﺮَﺍﺕٍ ،ﻭَﺍﻻﻧْﺘِﻔَﺎﻉَ ﺑِﻤَﺎ ﻓِﻴﻪِ ﻣِﻦْ ﻣَﺼَﺎﺩِﺭَ ﺍﻟﺜﱠﺮْﻭَﺓِ ﻻَ َﻳﺘِ ﱡﻢ
ﺇِﻻﱠ ﻋَﻦْ ﻃَﺮِﻳﻖِ ﺍﻟْﻌَ َﻤﻞِ ،ﻓَﺎﻟْﻌَ َﻤﻞُ ﻫُﻮَ ﺍﻟْﻮَﺳِﻴَﻠﺔُ ﺍﻟْﻮَﺣِﻴﺪَﺓُ ﺍﻟﱠﺘِـــــﻲ ﻳَﺴْﺘَﺜْﻤِﺮُ ِﺑﻬَﺎ ﺍﻹِﻧْﺴَﺎﻥُ ﻣَﺎ
ﻃﺒِﻴﻌِﻴﱠﺔٍ ﺃَﻭْ ﺑَﺸَ ِﺮﻳﱠﺔٍ ،ﻣَﺎ ﱢﺩﻳﱠﺔٍ ﺍﻗْﺘِﺼَﺎ ِﺩﻳﱠﺔٍ ،ﺃَﻭْ ﺭُﻭﺣِﻴﱠﺔٍ
ﺃَﻭْﺩَﻋَﻪُ ﺍﻟﻠﱠﻪُ ﻓِــﻲ ﺍﻟْﻜَﻮْﻥِ ﻣِﻦْ ﺛَﺮَﻭَﺍﺕٍ َ
ﻋَﻘْﻠِﻴﱠﺔٍ ،ﻗَﺎﻝَ ﺗَﻌَﺎﻟَﻰ :
) . 35 - 33ﻳﺲ (
ﺳﻼَﻡِ :
َﻣﻜَﺎ َﻧﺔُ ﺍﻟْﻌَ َﻤﻞِ ﻓِﻲ ﺍﻹِ ْ
ﺍﻟْﻌَ َﻤﻞُ َﻳﺘَﻮَﻗﱠﻒُ ﻋَﻠَﻴْﻪِ ﻋَﻤَـﺎﺭُ ﺍﻟْﻜَﻮْﻥِ َ ،ﻭﺑَﻘَــﺎءُ ﺍﻟﻨﱠﻮْﻉِ ،ﻭَﺍﺳْﺘِﻤْﺮَﺍﺭُ ﺍﻟْﺤَﻴَــﺎﺓِ ؛ ِﻟﺬَﻟِﻚَ َﺃﻣَﺮَ ﺑِ ِﻪ
ﺍﻹِﺳْﻼَﻡُ ،ﻭَﺣَﺚﱠ ﻋَﻠَﻴْﻪِ َ ،ﻭﺟَ َﻌﻞَ ﻟَﻪُ ﻣَﻜَﺎ َﻧﺔً ﺭَﻓِـــﻴ َﻌﺔً َ ،ﻭﻣَﻨْﺰِ َﻟﺔً ﻋَﺎﻟِ َﻴﺔً ،ﻭَﻗُﺪْﺳِﻴﱠﺔً ﺧَﺎﺻﱠﺔً ،
ﻓَ َﻘﺪْ ﻋَ ِﻤﻞَ ﺟَﻤِﻴﻊُ ﺍﻟﺮﱡﺳُﻞِ ،ﻓَﻜَﺎﻥَ ﺭَﺳُﻮﻝُ ﺍﻟﻠﱠﻪِ Jﻳَﺮْﻋَــــﻰ ﺍﻟْﻐَﻨَﻢَ َ ،ﻭﻳُﺘَﺎﺟِﺮُ ﻓِـــــﻲ ﻣَـﺎﻝِ
ﺠﺪِ ـ ﺑَﻌْﺪَ ﺍﻟْﻬِﺠْﺮَﺓِ ـ ﺧَـﺪِﳚﺔَ ـ ﺭَﺿِﻲَ ﺍﻟﻠﱠﻪُ ﻋَﻨْﻬَﺎ ـ ﻭَﻋَﻤِـﻞَ ﻣَﻊَ ﺍﻟْﻤُﺴْﻠِ ِﻤﲔَ ﻓِــﻲ ﺑِﻨَﺎءِ ﺍﻟْﻤَﺴْ ِ
ﻭَﻓِـــﻲ ﺣَﻔْﺮِ ﺍﻟْﺨَﻨْﺪَﻕِ ﻳَﻮْﻡَ ﻏَﺰْﻭَﺓِ ﺍﻷَﺣْـﺰَﺍﺏِ ،ﻭَﻛَﺎﻥَ َﻧﺒِﻲﱡ ﺍﻟﻠﱠﻪِ ﺩَﺍﻭُﺩَ ﻳَﺄْﻛُﻞُ ﻣِﻦْ ﻋَ َﻤﻞِ َﻳﺪِﻩِ ،
ﺣ ٌﺪ ﻃَﻌَﺎﻣًﺎ َﻗﻂﱡ ﺧَﻴْﺮًﺍ ﻣِﻦْ ﺃَﻥْ ﻳَﺄْﻛُﻞَ ﻣِﻦْ ﻭَﻓِــــــﻴﻪِ ﻳَﻘُﻮﻝُ ﺍﻟﺮﱠﺳُﻮﻝُ ﺍﻟْﻜَﺮِﱘُ ):Jﻣَﺎ ﺃَ َﻛﻞَ ﺃَ َ
ﻤﻞِ َﻳﺪِﻩِ( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ. ﻋَ َﻤﻞِ َﻳﺪِﻩَِ ،ﻭﺇِﻥﱠ َﻧﺒِﻲﱠ ﺍﻟﻠﱠﻪِ ﺩَﺍﻭُﺩَ ـ ﻋَﻠَﻴْﻪِ ﺍﻟﺴﱠﻼَﻡُ ـ ﻛَﺎﻥَ ﻳَﺄْﻛُﻞُ ﻣِﻦْ ﻋَ َ
ﻭَ َﻛﺬَﻟِﻚَ ﻛَﺎﻥَ ﺍﻟﺼﱠـﺤَـﺎ َﺑﺔُ ﺭَﺿِﻲَ ﺍﻟﻠﱠﻪُ ﻋَﻨْـﻬُﻢْ ﻓَﻜَـﺎﻥَ ﻋُـﻤَﺮُ ـ ﺭَﺿِﻲَ ﺍﻟﻠﱠﻪُ ﻋَﻨْﻪُ ـ ﻳَﺮَﻯ ﺍﻟﺮﱠﺟُﻞَ
ﺠﺒُﻪُ ،ﺛُﻢﱠ ﻳَﺴْ َﺄﻝُ ) :ﺃَﻟَﻪُ ﺣِﺮْ َﻓﺔٌ ؟ ﻓَﺈِﻥْ ﻗِﻴﻞَ :ﻻَ ،ﺳَ َﻘﻂَ ﻣِﻦْ ﻋَﻴْﻨِﻪِ ( . ﻓَﻴُﻌْ ِ
ﺳﻼَﻡِ :
ﺍﻟْﻌَ َﻤﻞُ ﺍﻟْﻤَ َﺄﻣُﻮﺭُ ﺑِﻪِ ﻓِﻲ ﺍﻹِ ْ
ﺇِﻥﱠ ﺍﻟْﻌَ َﻤﻞَ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﺎﻩُ ﺍﻹِﺳْﻼَﻡُ َﻫﺬِﻩِ ﺍﻟْﻤَﻜَﺎ َﻧﺔَ ﺍﻟﺮﱠﻓِــﻴ َﻌﺔَ ،ﻭَﺍﻟْﻤَﻨْﺰِ َﻟﺔَ ﺍﻟْﻌَﺎﻟِ َﻴﺔَ ،ﻭََﺃﻣَﺮَ ﺑِ ِﻪ
ﺃَﺗْﺒَـﺎﻋَﻪُ ،ﻭَﺍﻋْ َﺘﺒَﺮَﻩُ ﻟَﻮْﻧًـﺎ ﻣِﻦَ ﺍﻟْ ِﻌﺒَـﺎﺩَﺓِ ،ﻳُﻘَﺮﱢﺏُ ﺍﻟْﻤُﺴْﻠِﻢَ ﻣِﻦْ َﺭﺑﱢﻪِ َ ،ﻭﻳَﺮْﻓَﻌُﻪُ ﺩَ َﺭﺟَــﺎﺕٍ ﻋِﻨْﺪَ
111
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺧَﺎﻟِﻘِﻪِ ،ﻭَﺣَﺮِﺹَ ﻋَﻠَﻴْﻪِ ﺭُﺳُﻠَﻪُ ،ﻫُﻮَ ﺍﻟْﻌَ َﻤﻞُ ﺍﻟﺼﱠﺎ ِﻟﺢُ ﺍﻟﱠﺬِﻱ ﺗَﺼْﻠُﺢُ ﺑِﻪِ ﻧُﻔُـــــــﻮﺱُ ﺍﻷَﻓْﺮَﺍ ِﺩ
ﻭَﺃَﺣْﻮَﺍﻟُﻬِﻢْ ﻭَﺃَﺣْﻮَﺍﻝُ ﺍﻟْﻤُﺠْﺘَﻤَﻌَﺎﺕِ ﻓِﻲ ﺍﻹِﻧْﺴَﺎﻧِﻴﱠﺔِ ﻛُﱢﻠﻬَﺎ ،ﻭَﻛُﻞﱡ ﻋَ َﻤﻞٍ ﻻَ ﻳُﺆَﺩﱢﻱ ﺇِﻟَـﻰ ﺍﻹِﺻْﻼَﺡِ
ﻋﺒَـﺎﺩَﺓً ﺩِﻳﻨِﻴﱠﺔً ﺃَﻭْ ﻣُﻌَــﺎﻣََﻠﺔً َﻣﺪَﻧِﻴﱠﺔً ﺃَﻭْ ﺳِﻴَــﺎﺳِﻴﱠﺔً .
ﻭَﺍﻟﺼﱠﻼَﺡِ ﻫُﻮَ ﻋَ َﻤﻞٌ ﻏَﻴْﺮُ ﺻَـﺎ ِﻟﺢٍ ﺳَﻮَﺍءٌ ِ
ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
) . 97ﺍﻟﻨﺤﻞ (
ﺴﻞِ :
ﺳﻼَﻡُ ﻳَ ْﻨﻬَﻰ ﻋَﻦِ ﺍﻟْﻜَ َ
ﺍﻹِ ْ
ﺴﻞِ ﻭَﺍﻟْﺒِﻄَﺎ َﻟﺔِ ،ﺃَﻭْ ﺍﻻﻋْﺘِﻤَﺎﺩِ ﻋَﻠَــﻰ ﻣَﺎﻝٍ ﻣَﻮْﺭُﻭﺙٍ ،ﺃَ ْﻭ ﺍﻟْﻤُﺴْﻠِﻢُ ﻣَﻨْﻬِﻲﱞ ﻋَﻦِ ﺍﻟْﺨُﻠُﻮﺩِ ﺇِﻟَــﻰ ﺍﻟْﻜَ َ
ﺍﻟْﻮُﻗُـﻮﻑِ ﻣَﻮَﺍﻗِﻒَ ﺍﻟ ﱡﺬﻝِ ﻭَﺍﻟْ َﻤﻬَﺎ َﻧﺔِ ،ﻣُﻄَﺎﻟَﺐٌ ﺃَﻥْ ﻳُ َﻨﻈﱢﻢَ ﺣَﻴَﺎﺗَﻪُ ﺑَﻴْﻦَ ﺍﻟْﻌَ َﻤﻞِ ﺍﻟْﺠَﺎﺩﱢ ﺍﻟْﻤُﺜْﻤِﺮِ ،
ﺨﺒِﲑُ ﺣﺔِ ﻭَﺍﻻﺳْﺘِﻘْﺮَﺍﺭِ .ﻭَﺫَﻟِﻚَ ﺍﺳْﺘِﺠَﺎ َﺑﺔً ﻟِﻤَﺎ ﺻَﻨَﻌَﻪُ ﺍﻟْﻌَﻠِـــﻴﻢُ ﺍﻟْ َ َﻭﺑَﻴْﻦَ ﺍﻻﺳْﺘِﻤْﺘَﺎﻉِ ﺑِﺎﻟﺮﱠﺍ َ
ﻣِﻦْ ﺗَﻨْﻈِـﻴﻢِ ﺍﻟﺼﱢَﻠﺔِ ﺑَﻴْﻦَ ﺣَﺮَ َﻛﺔِ ﺍﻷَﺭْﺽِ ﻭَﺍﻟْﻜَﻮَﺍﻛِﺐِ ﺍﻷُﺧْﺮَﻯ َ ،ﻭﻣِﺎ َﻧﺘَﺞَ ﻋَﻨْﻪُ ﻣِﻦْ ﺗَﻘْﺴِـﻴﻢِ
ﺍﻟﺰﱠﻣَﻦِ ﺑِﻴْﻦَ ﻟَﻴْﻞٍ َﻳﻬْﺪَﺃُ ﺍﻹِﻧْﺴَﺎﻥُ ﻓِﻴﻪ َ ،ﻭﻳَﺴْﻜُﻦُ ﻋَﻦِ ﺍﻟْﺤَﺮَ َﻛﺔِ ﻭَﺍﻟْﻌَ َﻤﻞِ َ ،ﻭﺑَﻴْﻦَ َﻧﻬَﺎﺭٍ ﻳَﺴْﻌَــــﻰ
ﻓِﻴﻪِ ﻋَﻠَﻰ ﺭِﺯْﻗِﻪِ َ ،ﻳﺒْﺘَﻐِﻲ ﻓَﻀْﻞَ َﺭﺑﱢﻪِ .ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
) . 73ﺍﻟﻘﺼﺺ (
ﻼﻣِﻲﱡ ﺍﻫْﺘَﻢﱠ ﺑِﺎﻟْﻌَ َﻤﻞِ ،ﻭََﺃﻣَﺮَﻧَﺎ ﺑِﻪِ ﻟِﻨَﺴْﺘَﺜْﻤِﺮَ ﻣَﺎ ﻓِﻲ ﺍﻟْﻜَﻮْﻥِ ﻣِﻦْ ﺧَﻴْﺮَﺍﺕٍ ﻭَﻧِﻌَﻢٍ َ
ﻻ َﻓﺪِﻳﻨُﻨَﺎ ﺍﻹِﺳْ َ
ﺗُﻌَـﺪﱡ ﻭَﻻَ ﺗُﺤْﺼَــــــﻰ ،ﻭَﻧَﺴْـﺘَﻔِﻴﺪَ ﻣِﻤﱠﺎ ﺃَﻭْﺩَﻋَﻪُ ﺍﻟﻠﱠﻪُ ﻓِﻴﻪِ ﻣِﻦْ ﺛَﺮَﻭَﺍﺕٍ ،ﻓَﻨُـﺤَﻘﱢﻖَ ﺍﻟﺮﱠﺧَـﺎءَ
ﻭَﺍﻟﺴﱠـﻌَﺎﺩَﺓَ ﻷَﻧْﻔُﺴِﻨَﺎ ﻭَﻟِﻐَﻴْﺮِﻧَﺎ ﻓِــﻲ َﻫﺬِﻩِ ﺍﻟﺪﱡﻧْﻴَﺎ ،ﺑِﺸَﺮْﻁِ ﺃَﻥْ ﻳَﻜُﻮﻥَ َﻫﺬَﺍ ﺍﻟْﻌَ َﻤﻞُ ﻏَﻴْﺮَ ﻣُﻨَﺎﻑٍ
112
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ِﻟﺘَﻌَﺎﻟِﻴﻢِ ﺍﻹِﺳْﻼَﻡِ ﻭَﻗِﻴَﻤِﻪِ ،ﻳَﻘُﻮﻝُ ﺍﻟﻠﱠﻪُ ﺗَﻌَﺎﻟَﻰ :
) .77ﺍﻟﻘﺼﺺ (
ﻟِﻤَﺎﺫَﺍ َﺃﻣَﺮَ ﺍﻹِﺳْﻼﻡُ ﺑِﺎﻟْﻌَ َﻤﻞِ ؟ َﻭﻣَﺎ ﺍﻟْﻌَ َﻤﻞُ ﺍﻟْﻤَﺄْﻣُﻮﺭُ ﺑِﻪِ ؟ .2
) .52ﺍﳌﺆﻣﻨﻮﻥ (
) . 73ﺍﻟﻘﺼﺺ (
ﳝﺔِ ؟
ﻣَﺎﺫَﺍ ﺗَﻔْﻬَﻢُ ﻣِﻦَ ﺍﻵ َﻳﺔِ ﺍﻟْﻜَ ِﺮ َ
113
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﻣِﻦْ ﺩُﺭُﻭﺱِ ﺍﻟﺴﱢﲑَﺓِ
ﻛَﺎﻥَ ﻋُﻤﺮُ ﺑﻦُ ﺍﳋﻄﱠﺎﺏِ ـ ﺭﺿـﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ـ ﻏَﻴُﻮﺭًﺍ ﻋﻠﻰ ﺍﻹﺳْﻼَﻡِ ﻣِﻦْ ﺃﻥْ ﻳُﻬﺎﻥَ ،ﺃَﻭ َﺗﺘَﺰﻋْﺰَ َﻉ
ﺣﺪُﻫُﻢ ﻟِﻤَﻜْﺮُﻭﻩٍ ، ﻫَﻴْﺒﺘُﻪُ ،ﻏَﻴُﻮﺭًﺍ ﻋَﻠَــﻰ ﺍﳌﺴْﻠِﻤﲔَ ﻣِﻦ ﺃﻥْ ﺗُﺪﺍﺱَ ﻛَــﺮﺍ َﻣﺘُﻬُﻢ ،ﺃﻭْ ﻳَﺘﻌﺮّﺽَ ﺃ َ
َﻭﺇِﻟَﻴْﻚَ ﻳَﺎ ﺑُﲏﱠ ﺷَﻮﺍ ِﻫﺪَ ﻋَﻠﻰ ﺫَﻟﻚَ :
ﺃ .ﻋِﻨﺪَﻣﺎ ﻣَﻜﱠﻦَ ﺍﻟﻠﱠﻪُ ﺍﻟْﻤُﺴْﻠِﻤﲔَ ﻣِﻦ ﻛُﻔﱠﺎﺭِ ﻗُﺮﻳﺶٍ ﰲ ﻏَﺰﻭَﺓِ َﺑﺪْﺭٍ ،ﺍﺳْﺘَﺸَﺎﺭَ ﺍﻟﺮﱠﺳُﻮﻝُ J
ﺻَـﺤَﺎ َﺑﺘَﻪُ ﻓِﻴﻤَﺎ ﻳَﻔْـﻌﻞُ ﺑِﺎﻷَﺳْــــﺮﻯ ،ﻓَﻜﺎﻥَ ﺭَﺃْﻱُ ﻋُﻤﺮَ ﺑْﻦِ ﺍﳋﻄﱠﺎﺏِ َﻗﺘَْﻠﻬُﻢ ﻭَﺍﻟﺘّﺨﻠﱡﺺَ
ﻣِﻨﻬُﻢ ،ﺫَﻟﻚَ ﻷَﻥﱠ ﻏَﺰْﻭﺓَ َﺑﺪْﺭٍ ﻫِﻲ ﺃَﻭﱠﻝُ ﻣَﻌْﺮَﻛﺔٍ ﻗَﺎﻣﺖْ ﺑﲔَ ﺍﳌﺴـــــﻠِﻤﲔَ ﻭﺍﳌﺸْﺮِﻛﲔَ ﻭﻓِﻲ
ﺴﻬِﻢ ،ﻭﺇِﺷْﻌَﺎﺭُﻫُﻢْ ﺑﻘُﻮّﺓِ ﺍﻹﺳـــــﻼﻡ ،ﻭَﻫَﻴْ َﺒﺘِﻪِ ﺣﺘﱠﻰ َﻗﺘْﻞِ ﺃَﺳْﺮﺍﻫﻢ ﺑﺚﱞ ﻟﻠﺨَﻮْﻑِ ﰲ ﺃَﻧﻔُ ِ
َﻳﺘَﺠَﻨﱠﺒُﻮﺍ ﺑَﻘَﺎءَﻩُ ﻣﺮﺓً ﺛَﺎﻧﻴﺔً ،ﻭﻳُﺤْﺠِﻤُﻮﺍ ﻋَﻦ ﻣُﺤﺎﺭَﺑﺘِﻪِ ،ﻭﻟَﻘﺪْ ﻧَـﺰﻝَ ﺍﻟﻘُـﺮﺁﻥُ ﺍﻟْﻜَـﺮﱘُ
ﻣُ َﺆ ّﻳﺪًﺍ ﻟِﺮﺃْﻱِ ﻋُﻤﺮَ ﺑْﻦِ ﺍﳋﻄﱠﺎﺏ ـ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ـ ﻗﺎﻝ ﺗﻌﺎﱃ :
) . 68ﺍﻷﻧﻔﺎﻝ (
ﺏَ .ﻭﻣِﻦ ﻣَﻮﺍﻗِﻒِ ﻏَﲑَﺓِ ﻋُﻤَﺮَ ﻣَﺎ ﺣَـﺼـــــﻞَ ﺑُﻌَﻴْﺪَ ﻭَﻓﺎﺓِ ﺍﻟﺮﱠﺳُـﻮﻝِ Jﻋِﻨﺪَﻣﺎ ﺍﺧْﺘﻠَ َ
ﻒ
ﺧﻞِ ﻋُﻤﺮُ ﺑﻦُ ﺍﳋﻄﱠﺎﺏِ ﺍﳌﺴــﻠِﻤُﻮﻥَ ﻓﻴﻤَﻦ ﻳَﺨْﻠِﻔُﻪُ ،ﻭَﻛﺎﺩَﺕْ ﺃﻥْ ﺗَﺤﺼـــﻞَ ﻓِﺘﻨﺔٌ ﻟَﻮﻻ ﺗَﺪ ﱡ
ﺍﻟﺬﻱ ﻭَﻗﻒَ ،ﻭﺑَﻴﱠﻦَ ﻟﻠﻨﱠﺎﺱِ ﻣَﻜﺎﻧﺔَ ﻭﻓَﻀْﻞَ ﺃﺑِﻲ ﺑَﻜْﺮٍ ﺍﻟﺼﱠﺪﻳﻖ ـ ﺭﺿــــــﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ـ ،
ﺨﻼَﻑُ، ﻭﺃَﺳْﺮﻉَ ﲟﺒَﺎﻳَﻌﺘِﻪِ ﺧَﻠﻴﻔﺔً ﻟﻠﻤُﺴْﻠﻤﲔََ ،ﻓﺒَﺎﻳَﻌﻪُ ﺍﳌﺴـــــﻠِﻤُﻮﻥَ ﺟَﻤﻴﻌًﺎ ،ﻭﺍﻧْﺘَﻬﻰ ﺍﻟْ ِ
ﻭﺍﻧْﻄَﻔَﺄﺕْ ﻧَـﺎﺭُ ﺍﻟْ ِﻔﺘْ َﻨﺔِ ﺑﻔِﻀــــــــــــﻞِ ﺍﻟﻠﱠﻪِ ـ ﺗﻌَـﺎﱃ ـ ﺛُﻢﱠ ﻏَﲑﺓِ ﻋُﻤﺮَ ﻋَﻠﻰ ﺍﻹِﺳﻼﻡِ
ﻭﺍﳌﺴﻠِ ِﻤﲔَ.
114
]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
ﺧﻼَ َﻓﺘُﻪُ :
ِ .5
ﺗَﻮﻟّﻰ ﻋُﻤﺮُ ﺑﻦُ ﺍﳋﻄﱠﺎﺏِ ـ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ـ ﺍﳋﻼﻓﺔَ ﺑَﻌﺪَ ﺃﺑِﻲ ﺑَﻜْﺮٍ ﺍﻟﺼﺪّﻳﻖ ـ ﺭﺿﻲ ﺍﻟﻠﱠﻪ
ﻋﻨﻪ ـ ﺣَﻴْﺚُ َﺃﺟْﻤﻊَ ﺍﳌﺴـــــﻠﻤُﻮﻥَ ﻋﻠﻰ ﻣُﺒﺎﻳَﻌﺘِﻪِ ،ﻭﺗَﺴْﻤِﻴﺘِﻪِ َﺃﻣِﲑَ ﺍﳌﺆﻣِﻨﲔَ ،ﻭﱂ ﺗَﻜُﻦْ ﺗِﻠﻚَ
ﺍﳋِﻼ َﻓﺔُ ﺗَﻌْﻨِﻲ ﻋِﻨﺪَ ﻋُﻤﺮَ ـ ﺭﺿـــﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ـ ﺳِﻮﻯ ﻣَﺴْﺆُﻭﻟﻴﱠﺔٍ ﻛُﺒْﺮَﻯ ﺗُﺠَﺎﻩَ ﺍﻹﺳـــﻼﻡِ
ﻋﺪَ ﺍﻟﺪﱠﻭﻟﺔِ ﻋَﻠﻰ ﺃُﺳُﺲٍ ﺗَﻀْﻤَﻦُ ﳍﺎ ﺍﻟﺼﱡﻤُﻮﺩَ ﻭﺍﳌﺴـــﻠﻤﲔ ﲨﻴﻌًﺎ ،ﻭَﺫﻟﻚَ ﻳَﻌْﻨِﻲ ﺇِﺭْﺳَﺎء ﻗَﻮﺍ ِ
ﺃﻣَﺎﻡَ ﺍﻷﻋَﺎﺻِﲑِ ﻭﺗَﻀْﻤَﻦُ ﳍﺎ ﺍﻻﺳْﺘِﻘْﺮَﺍﺭ ،ﻭﺍﻟﻨﱡﻤُﻮّ ﻓَﻌَ ِﻤﻞَ ﻋُﻤﺮُ ﺑﻦُ ﺍﳋﻄﱠﺎﺏ ﻣُـﻨﺬُ ﺗَﻮﻟﱢــﻴﻪِ
ﺍﳋﻼَ َﻓﺔَ ﻋَﻠـــــﻰ ﺫَﻟﻚَ ﻭﻛَﺎﻥ ﺃَﻭﱠﻝُ ﻋَﻤﻞٍ ﻗَﺎﻡَ ﺑِﻪِ :ﺍﺧْﺘِﻴﺎﺭُ ِﺭﺟَﺎﻻﺕِ ﺍﻟﺪﱠﻭْﻟﺔِ ﻣِﻦَ ﺍﻟْﻌَﻨﺎﺻِﺮِ
ﺍﻟﱠﱵ ﺗَﻮَﺳﱠﻢَ ﻓِﻴﻬَﺎ ﺍﻟْﻮَﺭَﻉَ ﻭﺍﻟﻘُﺪْﺭﺓَ ﻋَﻠَــﻰ ﺇِﺩَﺍﺭَﺓِ ﺍﻷُﻣُﻮﺭِ ،ﻭَﺗَﻄْﺒﻴﻖِ ﺷَــﺮﻳﻌﺔِ ﺍﻟﻠﱠﻪِ ﰲ ﺃﺭْﺿِﻪِ
ﺑَﻴْﻦَ ﺧَﻠْﻘِﻪِ ،ﻭَﻛﺎﻥَ ﻫُﻮَ ﻧَﻔْﺴُﻪُ ﻗُﺪْﻭَﺓٌ ﻓِﻲ ﺫﻟﻚَ ،ﻓَﻀﺮﺏَ ﻟﻠﻨﱠﺎﺱِ ﺃَﻋْﻈﻢَ ﺍﻟْﻤُﺜُﻞِ ﻓِﻲ ﺍﻟﻨﱠﺰﺍ َﻫﺔِ ،
ﻭﺍﻟْ َﻌﺪْﻝِ َ ،ﻭﻣِﻦْ ﺷَﻮﺍﻫﺪِ ﺫَﻟِﻚَ :
ﺃ .ﻣِﻦْ ﺃَﺷْﻬﺮِ ﻗِﺼَﺺِ ﺍﻟ َﻌﺪْﻝِ ﺍﻟﱠﱵ ﺗُـﺮْﻭَﻯ ﻋﻦِ ﺑْﻦِ ﺍﳋﻄﱠﺎﺏِ ـ ﺭﺿــــﻲ ﺍﻟﻠﱠﻪ ﻋـﻨﻪ ـ ﻣَﺎ
ﺣَـﺪﺙَ ﻓَﻲ ﻣِﺼــــــــﺮَ ﻋِﻨْﺪﻣَﺎ ﻛﺎﻥَ ﻋَﻤْﺮُﻭ ﺑﻦُ ﺍﻟْﻌَـﺎﺹِ ﻭَﺍﻟِﻴًﺎ ﻋَﻠَﻴﻬَﺎ ﻣِﻦ ِﻗ َﺒﻞِ ﻋُﻤﺮَ ﺑْﻦِ
ﺳﺒَﺎﻕٌ ﻟﻠﺨَﻴْﻞِ ﺍﺷْﺘَـــﺮﻙَ ﻓِﻴﻪِ ﻣُﺤَﻤﱠﺪُ ﺑْﻦُ ﻋَﻤْـــﺮﻭ ﺑْﻦِ ﺍﻟْﻌَﺎﺹ ، ﺍﳋﻄﱠﺎﺏِ ،ﺣَﻴْﺚُ ﺃُﻗِﻴﻢَ ِ
ﺳﺒَﻘَﺖْ ﻓَﺮﺱُ ﺃَﺣﺪِ ﺍﳌﺼـــ ِﺮ ّﻳﲔَ ﻓَﺮﺱَ ﻣُﺤﻤﺪُ ﺑْﻦُ ﻋَﻤﺮﻭ ﺑْﻦِ ﺍﻟْﻌَﺎﺹ ،ﻓَﻐَﻀِﺐَ ﻓَﻜﺎﻥَ ﺃﻥْ َ
ﻟِﺬﻟﻚَ ،ﻭَﺿَﺮﺏَ ﺍﳌﺼْﺮِﻱﱠ ،ﻭَﺻَﺎﺭَ ﻳَﻘُﻮﻝُ ﻟَﻪُ:ﺧُﺬْﻫَﺎ ﻭَﺃﻧَﺎ ﺍﺑْﻦُ ﺍﻷَﻛْ َﺮﻣِﲔ ، 1ﻓﺸَﻜَﺎ ﺍﳌﺼﺮﻱﱡ
ﺇﻟَــــــﻰ ﻋُﻤﺮَ ﺑْﻦِ ﺍﳋْﻄﱠﺎﺏِ ،ﻓَﻤﺎﺫَﺍ ﻓَﻌﻞَ ؟ .ﻋَﻘﺪَ ﻣَﺠْﻠِﺴًﺎ ﺣَﻀَــــــﺮﻩُ ﺟَﻤْﻊٌ ﻛَﺒﲑٌ ﻣِﻦَ
ﺼﺤَﺎ َﺑﺔِ ،ﻭﺍﺳْ َﺘﺪْﻋَـﻰ ﻋَﻤْﺮَﻭ ﺑْﻦَ ﺍﻟْﻌﺎﺹ ﻭَﺍﺑْﻨَﻪُ ﺛُﻢّ ﺃَﻋْﻄَــﻰ ﺍﳌﺼْﺮِﻱﱠ ﺳَـﻮْﻃًﺎ ،ﻭَﻗﺎﻝَ ﺍﻟ ّ
ﻟَﻪُ :ﺍﺿْﺮِﺏْ ﻣُﺤَ ّﻤﺪًﺍ ﺑْﻦَ ﻋَﻤْﺮﻭ ،ﻓَﻀَـﺮﺑَﻪُ ،ﺛُﻢّ ﻗَﺎﻝَ ﻟَﻪُ ﺍﺿْﺮِﺏْ ﻋَﻤْﺮًﺍ ﻧَﻔْﺴَـﻪُ ،ﻓَﻮَﺍﻟﻠﱠﻪِ
ﻣَﺎ ﺿَﺮﺑَﻚ ﺍﺑْﻨَﻪُ ﺇِﻻﱠ ﺑِﺴُﻠْﻄَﺎﻧِﻪَ ،ﻗَﺎﻝَ ﺍﳌﺼـــــــــﺮﻱﱡ:ﻳَﺎ َﺃﻣِﲑَ ﺍﳌﺆْﻣِﻨﲔَ َﻗﺪْ ﺿَﺮﺑْﺖُ ﻣَﻦ
ﺿَـﺮﺑَﻨِـﻲ ،ﻓﺎﻟْﺘَﻔﺖَ ﻋُﻤَﺮُ ﺇﱃ ﻋَﻤْــﺮﻭ ﺑْﻦِ ﺍﻟﻌﺎﺹ ﻭﻗَﺎﻝَ ﻟَﻪُ ﻗَﻮْ َﻟﺘُﻪُ ﺍﻟّﱵ ﻇَﻠّﺖْ ﺧَﺎﻟِﺪﺓً
ﻋَﻠﻰ َﻣﺪَﻯ ﺍﻟﺘّﺎﺭِﻳﺦِ َ ) :ﻣﺘَﻰ ﺍﺳْﺘَﻌْﺒَﺪﺗﱡﻢُ ﺍﻟﻨّﺎﺱَ ،ﻭَ َﻗﺪْ ﻭَ َﻟﺪَﺗْﻬُﻢْ ﺃُﻣﱠﻬَﺎﺗُﻬُﻢْ ﺃَﺣْﺮَﺍﺭًﺍ ( .
ﻋﺪْﻟِﻪِ َ ،ﻭﺇِﺣْﺴَﺎﺳِﻪِ ﺑﺎﳌﺴْﺆُﻭﻟﻴﱠﺔِ ﺗُﺠَﺎﻩَ ﺭَﻋِﻴﱠﺘِﻪِ ﻣَﺎ ﻳُــﺮﻭَﻯ ﻣِﻦْ ﺃَﻧّﻪُ ﻛَﺎﻥَ ﺏ .ﻭﻣِﻦْ ﺷَﻮَﺍ ِﻫﺪِ َ
ﺩَﺍﺋﻢَ ﺍﳋُﺮﻭﺝِ ﻓِﻲ ﺍﻟﻠﱠﻴْﻞِ ﻟِﻴﺘَﻔَﻘﱠﺪَ ﺃﺣْﻮﺍﻝَ ﺍﻟْﻤُﺴــﻠِﻤﲔَ ،ﻭَﺫﺍﺕَ ﻟَﻴْﻠﺔٍ ﻛَﺎﻥَ ﻳَﺴـــﲑُ ﺧَﺎﺭﺝَ
.1ﻳﻘﺼﺪ ﺃﻧﻪ ﺍﺑﻦ ﻭﺍﱄ ﻣﺼﺮ ﺃﻱ ﺃﻧﻪ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﳊﺎﻛﻤﺔ .
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ﺻﺒْ َﻴﺔً َﻳﺒْﻜُـــﻮﻥَ ،ﺍﳌﺪِﻳ َﻨﺔِ ﻣَـــﻊ ﺃﺣَـﺪِ ﺍﻟﺼﱠﺤـﺎ َﺑﺔِ ،ﻓَﺮََﺃﻳَﺎ ﻧَﺎﺭًﺍ ،ﻭَﳌﺎ ﻭَﺻَﻼﻫَﺎ َ ،ﻭﺟَﺪﺍ ِ
ﻭﺍﻣْﺮَﺃﺓً ﺗَﻀــــﻊُ ِﻗﺪْﺭ ﻋَﻠﻰ ﺍﻟﻨﱠﺎﺭِ ،ﺍﻗْﺘَﺮﺏَ ﻋُﻤﺮُ ﻣِﻦ ﺍﳌﺮْﺃَﺓِ ،ﻭَﻗﺎﻝَ :ﺍﻟﺴﱠﻼﻡُ ﻋَﻠﻴﻜُﻢْ ﻳَﺎ
ﺃَﻫْﻞَ ﺍﻟﻀﱠﻮْءِ ،ﺭَﺩﱠﺕ ﺍﳌﺮﺃﺓُ ﺍﻟﺴﱠـﻼﻡَ ،ﻗَﺎﻝَ ﻋُﻤَﺮُ :ﺃَﺃَﺩْﻧُﻮ ؟ ،ﻓَﺄَﺫِﻧَﺖْ ﻟَﻪُ َ ،ﻓﺪَﻧَﺎ ،ﺛُﻢﱠ ﻗَﺎﻝَ :
ﻣَﺎ ﺑَﺎﻟُﻜُﻢ 1؟ .
ﻗَﺎﻟَﺖ ﺍﳌﺮﺃَﺓُ :ﻗَﺼﺮَ ﺑِﻨَﺎ ﺍﻟﻠﱠﻴﻞُ ،ﻭﺍﻟْﺒَﺮﺩُ .
ﺼﺒْ َﻴﺔُ ؟
ﻗَﺎﻝَ ﻋُﻤَﺮُ َ :ﻭﻣَﺎ ﺑَﺎﻝُ ﻫَﺆﻻءِ ﺍﻟ ﱢ
ﻗﺎَﻟﺖْ :ﺍﻟْﺠُﻮﻉُ .
ﻗَﺎﻝَ :ﺃﻱﱡ ﺷَﻲْءٍ ﻓِﻲ ﻫﺬَﺍ ﺍﻟْ ِﻘﺪْﺭ ؟
ﻗﺎَﻟﺖْ :ﻣَﺎءٌ ﺃﻏْﻠِﻴﻪِ ،ﺃُﺳْ ِﻜﺘُﻬُﻢ ﺑِﻪ ﺣﺘﱠـــﻰ ﻳَﻨَﺎﻣُﻮﺍ ،ﻓَ َﻨﺤْﻦُ ﻻَ ﻧَﻤْﻠﻚُ ﺷَﻴْﺌًﺎ ،ﻭﺍﻟﻠﱠﻪُ ﺑَﻴْﻨَﻨَﺎ
َﻭﺑَﻴْﻦَ ﻋُﻤَﺮَ ـ ﻭﱂ ﺗَﻜَﻦْ ﺗَﻌْﺮِﻓُﻪُ .
ﻗَﺎﻝَ َ :ﻭﻣَﺎ ﻳُﺪْﺭِﻱ ﻋُﻤَﺮَ ﺑِﻜُﻢ ؟
ﻗَﺎﻟﺖْ َ :ﻳﺘَﻮﻟﱠﻰ َﺃﻣْﺮَﻧَﺎ ،ﺛُﻢّ ﻳَﻐْ ِﻔﻞُ ﻋَﻨﱠﺎ !
ﺃَﺣﺲّ ﻋُﻤﺮُ ﲟﺴْﺆُﻭﻟِﻴﱠﺘِﻪِ ،ﻭَﺧـــﺮﺝَ ﻣَﻊ ﺭَﻓِﻴﻘِﻪِ ﻣُﺴْـــﺮﻋَﻴْﻦِ ﻭَﺫﻫَﺒﺎ ﺇِﱃ ﻣَﻘﺮﱢ ﺍﳋِﻼ َﻓﺔِ
ﻓَﺤ َﻤﻞَ ﺩَﻗِﻴﻘًﺎ ﻭَﺳَﻤﻨًﺎ ،ﻭﺃَﺳْﺮﻉَ ﺑِﻬﻤَﺎ ﺇِﱃ ﺗِﻠْﻚَ ﺍﳌﺮﺃَﺓِ ،ﻭﺣَﺎﻟﺔُ ﻭُﺻُﻮﻟِﻪِ ﻃَﻠﺐَ ﻣِﻦَ ﺍﳌـﺮﺃَﺓِ
ﻋﺪُﻫَﺎ ﰲ ﺍﻟﻄﱠﺒﺦِ ،ﻭَﻳﻨﻔُﺦُ ﰲ ﺍﻟﻨﱠﺎﺭِ ،ﻭﺍﻟﺪﱡﺧَﺎﻥُ ﻳَﺘﺨَﻠﱠﻞُ ﺼﺒْ َﻴ ِﺘﻬَﺎ ،ﻭَﺻـﺎﺭَ ﻳُﺴَﺎ ِﺃﻥْ ﺗَﻄْﺒُﺦَ ﻟِ ِ
ﺼﺒْ َﻴﺔِ .
ِﻟﺤْ َﻴﺘَﻪُ ،ﻭَﺑﻌْﺪَ ﺍﻻﻧْ ِﺘﻬَﺎء ﻣِﻦ ﺍﻟﻄﱠﺒﺦِ ،ﺃَﺧﺬَ ﻋُﻤﺮُ ﻳُﺒَﺮﱢﺩُ ﺍﻟﻄﱠﻌﺎﻡَ ﻟﻠ ﱢ
ﻗَﺎﻟَﺖ ﺍﳌﺮﺃَﺓُ :ﺟﺰَﺍﻙَ ﺍﻟﻠﱠﻪُ ﺧَﻴْﺮًﺍ ،ﻟَﻘﺪْ ﻓَﻌﻠْﺖَ ﻣَﺎ ﱂ ﻳَﻔْﻌَﻠْﻪُ َﺃﻣِﲑُ ﺍﳌﺆﻣِﻨﲔَ ﻋُﻤﺮُ !!
ﻋﺪْﻝِ ﻋُـﻤﺮَ ﺑﻦ ﺍﳋﻄﱠـﺎﺏِ ،ﻭَﺭَﺣْ َﻤﺘِﻪِ ﺇﻥﱠ ﺫَﻟﻚَ ﻳَﺎ ﺑُﲏّ ﻗَﻠﻴﻞٌ ﻣِﻦ ﻛَﺜﲑٍ ﻣِﻤﱠﺎ ﻋُـــــــﺮﻑَ ﻋَﻦ َ
ﺑﺎﳌﺴﻠِﻤﲔَ ﻭﻏَﻴْﺮِ ﺍﳌﺴـﻠ ِﻤﲔَ ﻓَﻜﺎﻥَ ﻻ ﻳَﻨﺎﻡُ ﺣﺘّﻰ ﻳَﺨﺮُﺝَ ،ﻓَﻴﺘﻔَﻘﱠﺪَ ﺃَﺣْﻮﺍﻝَ ﺍﻟﺮﻋﻴﱠﺔِ ،ﻳُﻌﻄِﻲ
ﺍﳌﻌْﺪُﻭﻡَ ،ﻭﻳُﻮﺍﺳِﻲ ﺍﳌْﺼَﺎﺏَ َ ،ﻭﻳُﻌَﻠﱢﻢُ ﻭُﻻَﺗَﻪُ ﻣَﻌْﻨَﻰ ﺍﻟْ َﻌﺪْﻝِ ،ﻭﺍﻟْﻤُﺴَﺎﻭﺍﺓِ ،ﻛُﻞﱡ ﺫَﻟﻚَ ﺧَﻮْﻓ ﻣِﻦَ
ﺍﻟﻠﱠﻪ ﻭﺇِﺣْﺴَﺎﺳًﺎ ﺑِﺎﳌﺴْﺆُﻭﻟﻴﱠﺔِ .
. 1ﻣﻌﲎ ﺃﺩﻧﻮ :ﺃﻗﺘﺮﺏ ،ﻭﻣﻌﲎ ﻣﺎ ﺑﺎﻟﻜﻢ :ﻣﺎ ﺃﻣﺮﻛﻢ ﻭﺷــﺄﻧﻜﻢ ؟ ﻭﰲ ﺍﻟﻜﻼﻡ ﺩﻻﻟﺔ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﺣﺮﻣﺔ ﺍﻷﻣﺎﻛﻦ ﺍﳋﺎﺻـــﺔ ،ﻓﻼ
ﻳﻨﺒﻐﻲ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻬﺎ ﺇﻻ ﺑﺈﺫﻥ .
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ﺳﺘُﻪُ :
.5ﺳِﻴَﺎ َ
ﻋﺪْﻝٍ ،ﻭَﻧﺰَﺍﻫﺔٍ ،ﻓَﻘﺪْ ﺳَﺎﺱَ ﺩَﻭْﻟﺘَﻪُ ﺃَﻋْﻈﻢَ ﺇِﻟَﻰ ﺟَﺎﻧﺐِ ﻣَﺎ ﺍﺷْﺘﻬَﺮ ﺑِﻪ ﻋُﻤﺮُ ﺑﻦُ ﺍﳋﻄّﺎﺏِ ﻣِﻦْ َ
ﺼﺔً ﺗُﺴَﻴﱢﺮُ ﺗِﻠﻚَ ﺍﻷُﻣُﻮﺭَ .ﻭﻟَﻘﺪْ ﺳﺔٍ ﺣَﻴﺚُ ،ﻧﻈﱠﻢَ ﺃُﻣﻮﺭَﻫَﺎ ،ﻭَﺃَﻧْﺸَﺄَ ﻓـﻴﻬَﺎ ﺇِﺩَﺍﺭﺍﺕٍ ﻣُﺘَﺨَﺼﱢ َ ﺳِﻴﺎ َ
ﻋﻞُ ﻋﺪﱠﺗَﻪُ َ .ﻭ َﻳﺘَﻔﺎ َﻋﻬْﺪِﻩِ ﺃَﻧﱠﻪُ ﻛَﺎﻥَ ﺳِﻴﺎﺳـــﻴًﺎ ﻣُﺤﻨﱠﻜًﺎ ﻳُ ِﻌﺪﱡ ﻟِﻜُﻞﱢ ﺷَﻲءٍ ِ ﺃﻛﱠﺪﺕِ ﺍﻷَﺣْﺪَﺍﺙُ ﻓِﻲ َ
ﺟﺪُ ﺍﳊُﻠُﻮﻝَ ﺍﳌﻨَﺎﺳﺒﺔِ ﻟِﻜﻞﱢ ﻃَﺎ ِﺭﺉٍ . ﻣَﻊ ﺗِﻠﻚَ ﺍﻷﺣْﺪﺍﺙِ ﻭِﻓْﻖَ ﺭُﺅْ َﻳﺔٍ ﻧَﺎ ِﻓﺬَﺓٍ ﺗُﻮ ِ
ﺃَ .ﻭﻣِﻦ ﺷَﻮﺍ ِﻫﺪِ ﺫَﻟﻚِ ﻣَﺎ ﺣَﺪﺙَ ﻟﻠﻤُﺴــﻠِﻤﲔَ ﰲ ﺍﻟْﻌَﺎﻡِ ﺍﻟﺴﱠﺎﺑِﻊَ ﻋَﺸـــﺮَ ﻟﻠﻬِﺠْﺮﺓِ ﻋِﻨﺪﻣَﺎ
ﺷﺤﱠﺖ ﺃُﺻﻴﺒُﻮﺍ ﺑِ َﻘﺤْﻂٍ ﺷَﺪﻳﺪٍ ،ﻭَﻧﺰﻟَﺖْ ﺑِﻬﻢ ﺿَﺎﺋﻘﺔٌ ،ﱂ ﻳَﻜُﻦ ﺑِﻮِﺳْ ِﻌﻬِﻢْ َﺗﺤَﻤﱡِﻠﻬَﺎ ،ﻓَﻘﺪْ َ
ﺍﻟﺴﱠﻤﺎءُ 1ﻓﺠَﻒﱠ ﺍﻟﺰﱠﺭﻉُ ،ﻭﺍﻟﻀﱠﺮْﻉُ ،ﻭﺗَﺤﻮﱠﻟَﺖِ ﺍﻷﺭْﺽُ ﺇﱃ ﻣَﺎ ﻳُﺸْﺒِﻪُ ﻟَــــــﻮﻥَ ﺍﻟﺮﱠﻣَﺎﺩ ،
ﺣﺘﱠﻰ ﲰﱠﻰ ﺍﳌﺴـــــــﻠﻤُﻮﻥَ ﺫﻟﻚَ ﺍﻟﻌﺎﻡَ ﺑِﻌَﺎﻡِ ﺍﻟﺮﱠﻣَﺎﺩَﺓِ ،ﻋِﻨﺪﻫَﺎ ﻇَﻬﺮﺕْ ﻋَﺒﻘَﺮﻳﺔُ ﻋُﻤﺮَ
ﺍﻟﺴﱢﻴَﺎﺳﻴﱠﺔِ ﺣَﻴﺚُ ﺃﺭْﺳـﻞَ ﺇﱃ ﻭُﻻﺓِ ﺍﻷﻗَﺎﻟِﻴﻢِ ﺍﻹﺳْﻼﻣﻴﱠﺔِ ،ﻭَﻃﻠﺐَ ﻣِﻨﻬُﻢ ﺃﻥْ ﻳُﺮﺳِﻠُﻮﺍ ﻛُﻞﱠ
ﻣﺎ ﻳَﻘْﺪِﺭُﻭﻥَ ﻋَﻠﻴﻪِ ﻣِﻦ ﻣَﺆُﻭ َﻧﺔٍ ،ﻭَﻛﺎﻥَ ﻳُﺪﺭِﻙُ ﺃﻥّ ﺫﻟﻚَ ﻻَ ﻳَﻜْﻔِــــﻲ ﺇﻥْ ﱂ ﻳُﻮﺯﱠﻉْ ﺑِﻤﻘْﺪﺍﺭٍ ،
ﻓَﻜﺎﻥَ ﻳَﻘِﻒُ ﺑِﻨﻔْﺴِﻪِ ،ﻭﻳُﻮﺯﱢﻉُ ﻋَﻠـــﻰ ﺍﻟﻨﱠﺎﺱِ ﻣَﺎ ﻳَﺼِﻠُﻪُ َ ،ﻭﻳُﺸْﺮِﻑُ ﻋَﻠـــﻰ ﻣَﻮﺍ ِﺋﺪِ ﺍﻟﻄﱠﻌَﺎﻡِ
ﺣﺘﱠـﻰ ﻳَﻀْﻤَﻦَ ﻭُﺻُﻮﻝَ ﺍﻟ ِﻐﺬَﺍءِ ﻟﻠْﺠَﻤﻴﻊِ ،ﻭَﱂ ﻳُﺆْﺛِﺮْ ﻧَﻔْﺴَﻪُ ،ﻭَﻻ ﺃَﻫْﻠَﻪُ ﺑِﺸَــﻲءٍَ ،ﺑﻞْ ﻛَﺎﻥَ
ﺣﺘﱠﻰ ﻳَﻜُﻮﻥَ ﺍﻟﻘُﺪْﻭﺓَ ﺍﳊﺴَﻨﺔَ ﰲ ﺫَﻟﻚَ . ﻳَﺄْﺧُﺬُ ﺍﻷﻗﻞﱠ َ
ﺳﺔِ ﺍﳋَﺎﺭﺟﻴﱠﺔِ ،ﻋَـﻤﻞَ ﻋُﻤﺮُ ﺑﻦُ ﺍﳋﻄﱠـﺎﺏ ـ ﺭﺿــﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ـ ﺏ .ﻭَﻓِﻲ ﻣَﺠﺎﻝِ ﺍﻟﺴﱢﻴﺎ َ
ﻋﻬْﺪِﻩِ ﻋَﻠَﻰ ﺇِﺗْﻤَﺎﻡِ ﻣَﺎ َﺑﺪَﺃﻩُ ﺍﻟﺮﱠﺳُﻮﻝُ Jﻣِﻦْ ﺗَﻮْﺳـﻴﻊِ ﺭُﻗْ َﻌﺔِ ﺍﻟﺪﱠﻭﻟﺔِ ﺍﻹﺳـﻼﻣﻴﱠﺔِ ،ﻓَﻔِﻲ َ
ﺗَﻢﱠ َﻓﺘْﺢُ ﺑِﻼﺩِ ﻓَﺎﺭﺱَ ﺁﻧﺬَﺍﻙَ ،ﻭَﻓﺘﺢُ ﺑِﻼﺩِ ﺍﻟﺸﱠﺎﻡِ ﻭﻓِﻠِﺴــــﻄﲔَ ﲟﺎ ﻓِﻴﻬَﺎ ﺑَﻴْﺖ ﺍﻟْﻤَﻘْﺪِﺱِ
ﺴﻬِﻢ ، ﻋﻬْﺪًﺍ َﺃﻣّ َﻨﻬُﻢ ﻓِﻴﻪِ ﻋﻠَـــــــــﻰ ﺃﻧﻔُ ِ ﺍﻟﺬﻱ ﺫَﻫﺐَ ﺇﻟﻴﻪِ ﻋُﻤﺮُ ﺑِﻨﻔْﺴِﻪِ ،ﻭَﻛﺘﺐَ ﻷَﻫْﻠِﻪِ َ
ﺴﻬِﻢ ﻭﺃﻣْﻮَﺍ ِﻟﻬِﻢ ،ﻭﺃﻇْﻬَﺮَ ﻓــﻴﻪِ ﺍﻟﺘّﺴَﺎﻣُﺢَ ﺍﻹﺳْﻼﻣﻲﱠ ﻣَﻊَ ﻏَﻴْﺮِ ﺍﻟْﻤُﺴْﻠِﻤﲔَ ،ﻛَﻤﺎ ﺗَﻢّ ﻭَﻛﻨَﺎﺋِ ِ
ﻋﻬْﺪِ ﻋُﻤﺮَ ﻓَﺘﺢُ ﺍﻹﺳﻜَﻨﺪَ ِﺭﻳﱠﺔ ،ﻭَﺑﻘِﻴﱠﺔِ ﺍﻷﻗَﺎﻟﻴِﻢِ ﺍﳌﺼ ِﺮﻳﱠﺔِ . ﻓِﻲ َ
ﻭَﻫﻜَﺬﺍ ﻳَﺎ ﺃﺑﻨﺎﺋِــﻲ ﻛَﺎﻧﺖْ ﺣَﻴﺎﺓُ ﻋُﻤﺮَ ﺑْﻦِ ﺍﳋﻄﱠﺎﺏِ ﺣَﺎﻓﻠﺔً ﺑِﺎﳌﺂﺛِﺮِ ،ﺟَﺪﻳـــﺮﺓٌ ﺑِﺄﻥْ ﺗَﻜُﻮﻥَ
ﻏﺒُﻮﻥَ ﰲ ﻣَﺮْﺿَﺎﺓِ ﺍﻟﻠﱠﻪِ ﻭﺭَﺳﻮﻟِﻪِ، ﻣِﻨْﻬَﺎﺟًﺎ ،ﻳﺄﺧُﺬُ ﺑِﻪ ﺍﻟْﻤُﺼِْﻠﺤُﻮﻥَ ،ﻭَﻳﺴﲑُ ﻋَﻠﻰ َﻫﺪْﻳﻪِ ﺍﻟﺮﱠﺍ ِ
ﻓَﺮَﺣِﻢَ ﺍﻟﻠﱠﻪُ ﻋُﻤﺮَ ،ﻭَﺟﺰَﺍﻩُ ﻋَﻦِ ﺍﻹﺳﻼﻡِ ﻭﺍﳌْﺴﻠِﻤﲔَ ﺧَﻴْﺮَ ﺍﻟْﺠَﺰَﺍءِ .
.1ﺷﺤﺖ ﺍﻟﺴﻤﺎء :ﻛﻨﺎﻳﺔ ﻋﻦ ﺗﻌﻄﻞ ﻧﺰﻭﻝ ﺍﳌﻄﺮ .
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ﺃﺳﺌﻠﺔٌ ﺗَﻘْﻮﳝِ ﱠﻴﺔٌ :
ﻣَﺎ ﻣَﻮْﻗِﻒُ ﻋُﻤَﺮَ ﻣِﻦْ ﺃَﺳْﺮَﻯ ﻏَﺰْﻭَﺓِ َﺑﺪْﺭٍ ؟ ﻭَﳌﺎﺫَﺍ ؟ ﻭَﻋَﻼﻡَ َﻳﺪُﻝﱡ ﺫَﻟﻚَ ؟ .1
ﻋُﺮِﻑَ ﻋُﻤﺮُ ﺑْﻦِ ﺍﳋﻄﱠﺎﺏِ ـ ﺭﺿـﻲ ﺍﻟﻠﱠﻪُ ﻋﻨﻪ ـ ﺑِﺎﻟﻨﱠﺰَﺍ َﻫﺔِ ،ﻭﺍﻟْ َﻌﺪْﻝِ .ﺍﺫْﻛُﺮْ ﻣَﺎ ﺗَﻌْﺮِﻓُﻪُ .2
ﻣِﻦْ ﺷَﻮﺍ ِﻫﺪَ ﻋَﻠﻰ ﺫَﻟﻚَ .
) َﻣﺘَــﻰ ﺍﺳْـﺘَﻌْ َﺒﺪْﺗُﻢُ ﺍﻟﻨّـﺎﺱَ ،ﻭَﻗـﺪْ ﻭَﻟﺪَﺗْﻬُﻢ ﺃُﻣﱠﻬَـﺎﺗُﻬُﻢ ﺃَﺣَـــﺮﺍﺭ ( ﺍﻛْﺘُﺐْ ﻣَﻮْﺿُﻮﻋًﺎ .3
ﺇِﻧْﺸﱠﺎﺋِﻴًﺎ ﺗُﺤَﱢﻠﻞُ ﻓِﻴﻪِ َﻫﺬِﻩِ ﺍﻟْ ِﻌﺒَﺎﺭَﺓَ .
ﺟﻬَﻪُ ﻋُﻤﺮُ ﺑﻦُ ﳌﺎﺫَﺍ ﺳُﻤﱢﻲَ ﺍﻟْﻌَﺎﻡُ ﺍﻟﺴّﺎﺑﻊَ ﻋَﺸﺮَ ﻟِﻠْﻬِﺠْﺮَﺓِ ﺑِﻌَﺎﻡِ ﺍﻟﺮﱠﻣَﺎﺩَﺓِ ؟ ﺍﺫْﻛُﺮْ ﻛَﻴْﻒَ ﻭَﺍ َ .4
ﺍﳋﻄﱠﺎﺏِ ،ﻭَﻋﻼﻡَ َﻳﺪُﻝﱡ ﺫَﻟﻚَ ؟
ﻓَﺘﺢَ ﻋُﻤﺮُ ﺑﻦُ ﺍﳋﻄﱠـﺎﺏِ ﺑَﻴْﺖَ ﺍﳌﻘْﺪِﺱِ ،ﻭﻛَﺘﺐَ ﻷﻫْﻠﻪِ ﻋَـﻬﺪًﺍ .ﻣَﺎﺫﺍ ﺗَﻀـــــﻤﱠﻦَ ﺫﻟﻚَ .5
ﺍﻟْﻌَﻬﺪُ؟ ﻭَﻋﻠَﻰ ﺃﻱﱢ ﺷﻲْءٍ َﻳﺪُﻝﱡ ﺫَﻟﻚَ ؟ ﻭَﻣﺎﺫﺍ ﺗَﻘُﻮﻝُ ﳌﻦْ َﻳ ّﺘﻬِﻢُ ﺍﻹﺳْﻼﻡَ ﺑﺎﻹﺭْﻫَﺎﺏِ ؟ َﻭﻣَﺎ
ﻭَﺍﺟﺐُ ﺍﳌْﺴﻠِﻤﲔَ ﻓِﻲ َﻫﺬَﺍ ﺍﻟْﻌَﺼْﺮِ ﺗُﺠَﺎﻩَ ﺑَﻴْﺖِ ﺍﻟْﻤَﻘْﺪِﺱِ ؟
ﺳﺘِﻚَ ﻟِﺴِﲑَﺓِ ﻋُﻤﺮَ ﺑﻦِ ﺍﳋﻄﱠﺎﺏِ ؟ ﻣَﺎ ﺍﻟﺪﱡﺭﻭﺱُ ﺍﻟّﱵ ﺍﺳْﺘَﻔﺪْ َﺗﻬَﺎ ﻣِﻦ ﺩِﺭﺍ َ .6
ﺐ ( ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻷﻳْ َﻜﺔُ ﻫﻲ : ﺏ ﺍﻷﻳ َﻜﺔِ ﻫُﻢْ ﻗﻮﻡُ ﺳ ﱢﻴﺪِﻧﺎ ) ﺷُﻌَﻴ ٍ
ﺃﺻﺤﺎ ُ
ﺍﻟﺸﺠﺮ ُﺓ ﺍﻟﻜﺒﲑ ُﺓ ﺍﳌُﻠْﺘ ﱠﻔ ُﺔ ﺍﻷﻏﺼﺎﻥِ .
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵
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]ËeË’;z;ÏÁÊd2’\;oÊue’\Â;ÏË⁄Ë÷¬i’\;r·]fi∏\;á—ÖŸ;z’;ÏΩÊ •;–ÊŒ¢\;√˵