‫ﻛﺘﺎﺏ ‪ :‬ﺍﳌﻮﺍﻋﻆ ﺍﻹﳝﺎﻧﻴﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﻣﲑ ﺑﻦ ﳏﻤﺪ ﺍﳌﺪﺭﻱ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳌﻮﺍﻋﻆ ﺍﻹﳝﺎﻧﻴﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‬

‫ﺃﻣﲑ ﺑﻦ ﳏﻤﺪ ﺍﳌﺪﺭﻱ‬

‫ﺍﳌﻘﺪﻣﺔ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﳏﻤﺪ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻫﺪﻯ ﻭﺫﻛﺮﻯ ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻭﺃﻭﺩﻉ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﻘﺎﻃﻌﺔ ﻭﺍﻟﺪﻻﺋﻞ ﺍﳉﻠﻴﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺣﻔﻈﻪ ﻣﻦ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺒﺪﻳﻞ ﻣﻬﻤﺎ ﻃﺎﻝ ﺍﻟﺪﻫﺮ‬
‫ﻭﺗﻮﺍﻟﺖ ﺍﻷﺣﻘﺎﺏ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻌﺠﺰﺓ ﺧﺎﻟﺪﺓ ﻳﺸﺎﻫﺪﻫﺎ ﻣﻦ ﻋﺎﺵ ﰲ ﺯﻣﻦ ﺍﻟﻮﺣﻲ ﻭﻣﻦ ﻏﺎﺏ‪ ،‬ﻓﻬﻮ ﺣﺠﺔ ﻟﻠﻤﺆﻣﻦ ﺍﻷﻭﺍﺏ‪،‬‬
‫ﻭﺣﺠﺔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ ﺍﳌﺮﺗﺎﺏ‪ ،‬ﻭﻫﻮ ﺣﺒﻞ ﺍﷲ ﺍﳌﺘﲔ ﻭﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻣﻦ ﺳﻠﻜﻪ ﻭﻋﻤﻞ ﺑﻪ ﻓﻠﻪ ﺍﻟﺒﺸﺮﻯ‬
‫ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻣﻦ ﺃﻋﺮﺽ ﻋﻨﻪ ﻓﻠﻪ ﻣﻌﻴﺸﺔ ﺿﻨﻜﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﻣﻦ ﺃﻃﻬﺮ ﺍﻷﻧﺴﺎﺏ ﻭﺃﺷﺮﻑ ﺍﻷﺣﺴﺎﺏ ﺍﻟﺬﻱ ﺃﻳﺪﻩ ﺭﺑﻪ ﺑﺎﳌﻌﺠﺰﺍﺕ‬
‫ﺍﻟﺒﺎﻫﺮﺍﺕ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻷﻛﺮﻣﲔ ﺧﲑ ﺃﻫﻞ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺬﻳﻦ ﻭﻋﺪﻫﻢ ﺭﻬﺑﻢ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﻭ‬
‫ﺃﻭﺭﺛﻬﻢ ﺍﳉﻨﺔ ﻭﺣﺴﻦ ﺍﳌﺂﺏ‪.‬‬
‫ﺴِﻠﻤُﻮ ﹶﻥ(( ﺁﻝ ﻋﻤﺮﺍﻥ‪١٠٢:‬‬ ‫)) ﻳﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺗﱠﻘﹸﻮ ﹾﺍ ﺍﻟﻠﱠ َﻪ َﺣﻖﱠ ُﺗﻘﹶﺎِﺗ ِﻪ َﻭ ﹶﻻ َﺗﻤُﻮُﺗﻦﱠ ﹺﺇﻻﱠ َﻭﺃﹶﻧﺘُﻢ ﻣﱡ ْ‬
‫ﺲ ﻭﺍ ِﺣ َﺪ ٍﺓ َﻭ َﺧﹶﻠ َﻖ ﻣِﻨْﻬَﺎ ﺯَﻭْﺟَﻬَﺎ َﻭَﺑﺚﱠ ﻣِﻨْﻬُﻤَﺎ ﹺﺭﺟَﺎ ﹰﻻ ﹶﻛﺜِﲑﹰﺍ َﻭﹺﻧﺴَﺎﺀ ﻭَﺍﺗﱠﻘﹸﻮﺍﹾ‬ ‫ﺱ ﺍﺗﱠﻘﹸﻮ ﹾﺍ َﺭﺑﱠﻜﹸﻢُ ﺍﻟﱠﺬِﻯ َﺧﹶﻠ ﹶﻘﻜﹸ ْﻢ ﻣّﻦ ﻧﱠ ﹾﻔ ﹴ‬ ‫))ﻳَﺄﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﺍﻟﻠﱠ َﻪ ﺍﻟﱠﺬِﻯ َﺗﺴَﺎﺀﻟﹸﻮ ﹶﻥ ﹺﺑ ِﻪ ﻭَﺍﻷَﺭْﺣَﺎﻡَ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ َﺭﻗِﻴﺒﹰﺎ(( ﺍﻟﻨﺴﺎﺀ‪:‬ﺍ‬
‫ﺢ ﹶﻟ ﹸﻜ ْﻢ ﹶﺃ ْﻋﻤَﺎﹶﻟ ﹸﻜ ْﻢ َﻭَﻳ ْﻐ ِﻔ ْﺮ ﹶﻟ ﹸﻜ ْﻢ ﹸﺫﻧُﻮَﺑ ﹸﻜ ْﻢ ﻭَﻣَﻦ ﻳُ ِﻄ ﹺﻊ ﺍﻟﻠﱠ َﻪ َﻭ َﺭﺳُﻮﹶﻟﻪُ‬
‫ﺼِﻠ ْ‬
‫))ﻳﺄﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺗﱠﻘﹸﻮ ﹾﺍ ﺍﻟﻠﱠ َﻪ َﻭﻗﹸﻮﻟﹸﻮ ﹾﺍ ﹶﻗ ْﻮ ﹰﻻ َﺳﺪِﻳﺪﹰﺍ ُﻳ ْ‬
‫ﹶﻓ ﹶﻘ ْﺪ ﻓﹶﺎ َﺯ ﹶﻓﻮْﺯﹰﺍ َﻋﻈِﻴﻤﹰﺎ(( ﺍﻷﺣﺰﺍﺏ‪.٧١- ٧٠:‬‬
‫ﻭﺑﻌﺪ‬

‫ﺇﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻻ ﻳﺪﻋﻬﺎ ‪،‬ﺃﻥ ﻳُﺮﺗﺐ ﻟﻨﻔﺴﻪ ﻭﺭﺩﹰﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻳﺘﻠﻮﻩ ﻭﻳﻘﺮﺃﻩ ﰲ ﻛﻞ ﻳﻮﻡ‪،‬‬
‫ﻼ َﻳَﺘ َﺪﺑﱠﺮُﻭ ﹶﻥ ﺍ ﹾﻟ ﹸﻘﺮْﺀﺍ ﹶﻥ(( ﺍﻟﻨﺴﺎﺀ‪ ٨٢:‬ﻭﻣﻊ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﻔﻬﻢ‬ ‫ﻭﻣﻊ ﺍﻟﻘﺮﺍﺀﺓ؛ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﺪﺑﺮ ﻷﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ‪)) :‬ﹶﺃﹶﻓ ﹶ‬
‫ﻭﺍﻟﺘﺪﺑﺮ ﺍﻟﻌﻤﻞ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﺠﺔ ﻟﻨﺎ ﻻ ﻋﻠﻴﻨﺎ‪.‬‬
‫ﻭﻻ ﺑﺪ ﺃﻥ ﻳﺘﺒﻊ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻓﺎﻟﻐﺎﻳﺔ ﺍﻷﺳﺎﺱ ﻣﻦ ﻧﺰﻭﻟﻪ ﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀ ﻓﻴﻪ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻭﲢﻜﻴﻤﻪ ﰲ‬
‫ﺳﺎﺣﺔ ﺍﳊﻴﺎﺓ ‪،‬ﻓﻬﻮ ﻟﻴﺲ ﻛﺘﺎﺑﹰﺎ ﻟﻠﻘﺮﺍﺀﺓ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺟﻌﻠﻪ ﺍﷲ ﻧﻮﺭﹰﺍ ﻭﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻟﻴﻌﻤﻠﻮﺍ ﲟﺎ ﻓﻴﻪ ﻭﻟﻴﻠﺘﺰﻣﻮﺍ ﺣﺪﻭﺩﻩ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪) :‬ﺍﺗﱠﺒﹺﻌُﻮﺍ ﻣَﺎ ﺃﹸْﻧ ﹺﺰ ﹶﻝ ﹺﺇﹶﻟ ْﻴ ﹸﻜ ْﻢ ِﻣ ْﻦ َﺭﺑﱢ ﹸﻜ ْﻢ ﻭَﻻ َﺗﺘﱠﹺﺒﻌُﻮﺍ ِﻣ ْﻦ ﺩُﻭﹺﻧ ِﻪ ﹶﺃ ْﻭِﻟﻴَﺎ َﺀ( )ﺍﻷﻋﺮﺍﻑ‪(٣:‬‬
‫ﺏ َﻭﻟﹶﺎ ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﻭَﻟﹶﻜِﻦ َﺟ َﻌ ﹾﻠﻨَﺎ ُﻩ ﻧُﻮﺭﹰﺍ‬
‫ﺖ َﺗ ْﺪﺭﹺﻱ ﻣَﺎ ﺍﹾﻟ ِﻜﺘَﺎ ُ‬
‫ﻚ ﺭُﻭﺣﹰﺎ ﻣﱢ ْﻦ ﹶﺃ ْﻣ ﹺﺮﻧَﺎ ﻣَﺎ ﻛﹸﻨ َ‬
‫ﻚ ﹶﺃ ْﻭ َﺣ ْﻴﻨَﺎ ﹺﺇﹶﻟ ْﻴ َ‬
‫ﻭﻫﻮ ﺍﻟﺮﻭﺡ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻭ ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺴَﺘﻘِﻴ ﹴﻢ (ﺍﻟﺸﻮﺭﻯ‪ ٥٢‬ﻭﻣﻦ ﺍﺑﺘﻐﻰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻏﲑ ﻣﺎ ﺃﻧﺰﻝ‬ ‫ﻁ ﻣﱡ ْ‬ ‫ﺻﺮَﺍ ٍ‬ ‫ﻚ ﹶﻟَﺘ ْﻬﺪِﻱ ﹺﺇﻟﹶﻰ ِ‬ ‫ﻧﱠ ْﻬﺪِﻱ ﹺﺑ ِﻪ َﻣ ْﻦ ﻧﱠﺸَﺎﺀ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩﻧَﺎ َﻭﹺﺇﻧﱠ َ‬
‫ﺿﻨْﻜﹰﺎ‬ ‫ﺸ ﹰﺔ َ‬
‫ﺽ َﻋ ْﻦ ِﺫ ﹾﻛﺮﹺﻱ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪُ َﻣﻌِﻴ َ‬ ‫ﻷﺟﻠﻪ ﻓﻘﺪ ﺗﻨﻜﱠﺐ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻭﺿﻞ ﻋﻦ ﻫﺪﻱ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪َ ) :‬ﻭ َﻣ ْﻦ ﹶﺃ ْﻋ َﺮ َ‬
 ‫َﻭَﻧﺤْﺸُﺮُﻩُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﹶﺃ ْﻋﻤَﻰ( )ﻃﻪ‪.(١٢٤:‬‬
‫ﻭﻫﻮ ﺍﻟﻨﻮﺭ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﻗﺪ ﺟﺎﺀﻛﻢ ﻣﻦ ﺍﷲ ﻧﻮﺭ ﻭﻛﺘﺎﺏ ﻣﺒﲔ ﻳﻬﺪﻱ ﺑﻪ ﺍﷲ ﻣﻦ ﺍﺗﺒﻊ ﺭﺿﻮﺍﻧﻪ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﻭﳜﺮﺟﻬﻢ ﻣﻦ‬
‫ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﺑﺈﺫﻧﻪ ﻭﻳﻬﺪﻳﻬﻢ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ (‪.‬‬
‫ﻭﻷﳘﻴﺔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﺮﺁﻥ ﳒﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻵﻳﺎﺕ ﺗﺮﺑﻂ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ‬
‫ﺕ ﹶﻟﻨُ ﹶﻜﻔﱢ َﺮﻥﱠ َﻋ ْﻨ ُﻬ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ‬
‫ﺍﻟﺼﺎﳊﺎﺕ ﻳﻬﺪﻳﻬﻢ ﺭﻬﺑﻢ ﺑﺈﳝﺎﻬﻧﻢ { ) ﻳﻮﻧﺲ‪ (٩:‬ﻭﻗﻮﻟﻪ‪} :‬ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﱠﺎِﻟ ﺤَﺎ ِ‬
‫ﺴ َﻦ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { )ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٧:‬‬
‫ﺠ ﹺﺰَﻳﻨﱠﻬُ ْﻢ ﹶﺃ ْﺣ َ‬
‫َﻭﹶﻟَﻨ ْ‬

‫ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻠﻲﺀ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﺮﺽ ﺍﻷﺳﺎﺱ ﻣﻦ ﻧﺰﻭﻟﻪ ﺇﳕﺎ ﻫﻮ ﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀ ﻓﻴﻪ‪ ،‬ﻣﻦ ﺫﻟﻚ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭَﻫَﺬﹶﺍ ﻛِﺘَﺎﺏٌ ﹶﺃ ْﻧ َﺰﹾﻟﻨَﺎ ُﻩ ﻣُﺒَﺎﺭَﻙٌ ﻓﹶﺎﺗﱠﹺﺒﻌُﻮﻩُ ﻭَﺍﺗﱠﻘﹸﻮﺍ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ُﺗ ْﺮ َﺣﻤُﻮ ﹶﻥ { ) ﺍﻷﻧﻌﺎﻡ‪ (١٥٥:‬ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ‪ :‬ﺃﻱ‬
‫ﻓﺎﺟﻌﻠﻮﻩ ﺇﻣﺎﻣﹰﺎ ﻟﻜﻢ ﺗﺘﺒﻌﻮﻧﻪ‪ ،‬ﻭﺗﻌﻤﻠﻮﻥ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﻧﻔﺴﻬﺎ‪} :‬ﻭﺍﺗﻘﻮﺍ { ﺃﻱ‪ :‬ﺍﺣﺬﺭﻭ ﺍ ﺍﷲ ﰲ‬
‫ﺃﻧﻔﺴﻜﻢ ﺃﻥ ﺗﻀﻴﱢﻌﻮﺍ ﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ‪ ،‬ﻭﺗﺘﻌﺪﻭﺍ ﺣﺪﻭﺩﻩ ﻭﺗﺴﺘﺤﻠﻮﺍ ﳏﺎﺭﻣﻪ‪.‬‬
‫ﺏ َﻳ ْﺘﻠﹸﻮَﻧﻪُ َﺣﻖﱠ ﺗِﻼ َﻭِﺗ ِﻪ { )ﺍﻟﺒﻘﺮﺓ‪ (١٢١:‬ﻗﺎﻝ ﻋﻄﺎﺀ ﻭ ﳎﺎﻫﺪ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ‪ :‬ﻳﻌﻤﻠﻮﻥ ﺑﻪ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﺍﻟﱠﺬِﻳ َﻦ ﺁَﺗ ْﻴﻨَﺎ ُﻫ ُﻢ ﺍﹾﻟ ِﻜﺘَﺎ َ‬
‫ﺣﻖ ﻋﻤﻠﻪ‪ .‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺣﻖ ﺗﻼﻭﺗﻪ { ﻣﺒﺎﻟﻐﺔ ﰲ ﺻﻔﺔ ﺍﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﻟﺰﻭﻣﻬﻢ ﺍﻟﻌﻤﻞ ﺑﻪ‪.‬‬
‫ﺏ ﹺﺇﻟﱠﺎ ﹶﺃﻣَﺎﹺﻧﻲﱠ { )ﺍﻟﺒﻘﺮﺓ‪ (٧٨:‬ﻗﻴﻞ ﰲ ﺗﻔﺴﲑﻫﺎ‪ :‬ﺇﻻ ﺗﻼﻭﺓ‪ ،‬ﻓﻠﻢ ﻳﻌﻠﻤﻮﺍ ﻣﺎ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ } :‬ﻭِﻣ ْﻨ ُﻬ ْﻢ ﹸﺃﻣﱢﻴﱡﻮ ﹶﻥ ﻻ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﺍﹾﻟ ِﻜﺘَﺎ َ‬
‫ﻼ‪.‬‬
‫ﻓﻴﻪ‪ ،‬ﻭﱂ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ‪ :‬ﺇﳕﺎ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻴُﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﺎﲣﺬ ﺍﻟﻨﺎﺱ ﺗﻼﻭﺗﻪ ﻋﻤ ﹰ‬
‫ﻭ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﻫﺠﺮﻩ ﺍﻟﺬﻱ ﺣﺬﺭﻧﺎ ﺍﷲ ﻣﻨﻪ ﻭﺫﻡ ﻓﺎﻋﻠﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪َ } :‬ﻭﻗﹶﺎ ﹶﻝ‬
‫ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﹺﺇﻥﱠ ﹶﻗ ْﻮﻣِﻲ ﺍﺗﱠﺨَﺬﹸﻭﺍ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ َﻣ ْﻬ ﺠُﻮﺭﹰﺍ { ) ﺍﻟﻔﺮﻗﺎﻥ‪ (٣٠:‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻋﻈﻢ ﲣﻮﻳﻒ ﳌﻦ ﻫﺠﺮ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻠﻢ ﻳﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﺍﻵﺩﺍﺏ ﻭﺍﳌﻜﺎﺭﻡ‪ ،‬ﻭﱂ ﻳﻌﺘﻘﺪ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﻳﻌﺘﱪ ﲟﺎ ﻓﻴﻪ ﻣﻦ‬
‫ﺍﻟﺰﻭﺍﺟﺮ ﻭﺍﻟﻘﺼﺺ ﻭﺍﻷﻣﺜﺎﻝ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺮﻳﺼﹰﺎ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﻥ ﻳﺘﻌﻠﻢ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺘﻌﻠﻤﻮﺍ ﺍﻟﻌﻤﻞ ﻣﻌﻪ‪ ،‬ﻓﻌﻦ ﺍﺑﻦ‬
‫ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻨﺎ ﺇﺫﺍ ﺗﻌﻠﻢ ﻋﺸﺮ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﱂ ﳚﺎﻭﺯﻫﻦ ﺣﱴ ﻳﻌﺮﻑ ﻣﻌﺎﻧﻴﻬﻦ ﻭﺍﻟﻌﻤﻞ‬
‫ﻬﺑﻦ‪.‬‬

‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭ ﻣﺴﻠﻢ ﺫﻡﱞ ﻟﺒﻌﺾ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺬﻳﻦ )ﻳﻘﺮﺅﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﳚﺎﻭﺯ ﺣﻨﺎﺟﺮﻫﻢ( ﻓﻠﻴﺲ ﳍﻢ‬
‫ﻣﻨﻪ ﺇﻻ ﺣﻆ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻼﻭﺓ ﻓﺤﺴﺐ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ﻓﻬﻢ ﻋﻨﻪ ﻣﻌﺮﺿﻮﻥ‪ .‬ﻭﰲ " ﺻﺤﻴﺢ ﻣﺴﻠﻢ" ﺃﻳﻀﹰﺎ ﺃﺧﱪ ﺭﺳﻮﻝ‬
‫ﺍ ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻥ‪ ) :‬ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻚ ﺃﻭ ﻋﻠﻴﻚ( ﺃﻱ‪ :‬ﺇﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﳕﺎ ﳛﺼﻞ ﺇﺫﺍ ﲤﺖ‬
‫ﺗﻼﻭﺗﻪ ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻬﻮ ﺣﺠﺔ ﻋﻠﻰ ﻗﺎﺭﺋﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻋﻨﺪ ﻣﺴﻠﻢ ﺃﻳﻀﹰﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ ) :‬ﻳﺆﺗﻰ ﺑﺎﻟﻘﺮﺁﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺃﻫﻠﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﺑﻪ‪ ،‬ﺗﻘﺪﻣﻪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺁﻝ‬
‫ﻋﻤﺮﺍﻥ ﲢﺎﺟﱠﺎﻥ ﻋﻦ ﺻﺎﺣﺒﻬﻤﺎ( ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻠﺘﺮﻣﺬﻱ )ﲡﺎﺩﻻﻥ( ‪.‬‬
‫ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﳓﻦ ﲝﺎﺟﺔ ﺍﱃ ﺃﻥ ﻳﻌﻮﺩ ﺍﻟﻘﺮﺍﻥ ﺍﱃ ﻣﻨﺼﺔ ﺍﳊﻜﻢ ﻟﻴﻌﻢ ﺧﲑﻩ ﻛﻞ ﺷﻲﺀ ﻻ ﺃﻥ ﻳﺼﺒﺢ ﻟﻠﺘﱪﻙ ﻓﻘﻂ‬
‫‪،‬ﻭﻟﺒﺪﺀﺍﻻﺣﺘﻔﺎﻻﺕ ﻭﺍﻟﻘﻨﻮﺍﺕ ‪،‬ﻭﺍﻟﺘﻼﻭﺓ ﺑﻼ ﺗﺪﺑﺮ ﻓﻘﻂ‪،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

‫) ‪ (١‬ﺍﻟﻔﺎﲢﺔ ‪١-‬‬
 ‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻛﻤﺎ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺤ ْﻤ ُﺪ‬
‫ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪)) :‬ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﻗﺴﻤﺖ ﺍﻟﺼﻼﺓ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻧﺼﻔﲔ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪)) :‬ﺍ ﹾﻟ َ‬
‫ﲔ(( ﺍﻟﻔﺎﲢﺔ‪ ،٢:‬ﻗﺎﻝ ﺍﷲ‪ :‬ﲪﺪﱐ ﻋﺒﺪﻱ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪)) :‬ﺍﻟﺮﱠ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ(( ﺍﻟﻔﺎﲢﺔ‪ ٣:‬ﻗﺎﻝ ﺍﷲ‪ :‬ﺃﺛﲎ ﻋﻠﻲ‬ ‫ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﻚ َﻳ ْﻮ ﹺﻡ ﺍﻟﺪّﻳ ﹺﻦ(( ﺍﻟﻔﺎﲢﺔ‪ ٤:‬ﻗﺎﻝ ﺍﷲ‪ :‬ﳎّﺪﱐ ﻋﺒﺪﻱ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻓﻮﺽ ﺇﱄﹼ ﻋﺒﺪﻱ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪)) :‬ﹺﺇﻳﱠﺎ َﻙ‬ ‫ﻋﺒﺪﻱ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪)) :‬ﻣَﺎِﻟ ِ‬
‫ﻁ ﺍﻟﹾﻤُﺴْﺘَﻘِﻴﻢَ‬ ‫َﻧ ْﻌﺒُﺪُ َﻭﹺﺇﻳﱠﺎ َﻙ َﻧﺴَْﺘ ِﻌﲔُ(( ﺍﻟﻔﺎﲢﺔ‪ ٥:‬ﻗﺎﻝ ﺍﷲ‪ :‬ﻫﺬﺍ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪ )) :‬ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼّﺮَﺍ ﹶ‬
‫ﲔ(( ﺍﻟﻔﺎﲢﺔ‪ ،٧ ،٦:‬ﻗﺎﻝ ﺍﷲ‪ :‬ﻫﺬﺍ ﻟﻌﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ‬ ‫ﺏ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭ ﹶﻻ ﺍﻟﻀﱠﺎﻟﹼ َ‬
‫ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻤ ْﻐﻀُﻮ ﹺ‬
‫ﻁ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﻧ َﻌ ْﻤ َ‬
‫ﺻﺮَﺍ ﹶ‬
‫ِ‬
‫ﺳﺄﻝ((‪.‬‬
‫ﻭﻗﻔﺔ ﺍﻟﻴﻮﻡ ‪ ،‬ﻣﻊ ﺃﻋﻈﻢ ﺳﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﻬﻧﺎ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻟﱵ ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻭﺍﻟﺬﻱ‬
‫ﻧﻔﺴﻲ ﺑﻴﺪﻩ‪ ،‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻻ ﰲ ﺍﻹﳒﻴﻞ ﻭﻻ ﰲ ﺍﻟﺰﺑﻮﺭ ﻭﻻ ﰲ ﺍﻟﻔﺮﻗﺎﻥ ﻣﺜﻠﻬﺎ‪ ،‬ﺇﻬﻧﺎ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ((‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﺇﻬﻧﺎ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺃﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻷﻥ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺗﺮﺟﻊ ﺇﱃ ﻣﺎ ﺗﻀﻤﻨﺘﻪ‬
‫ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺇﻬﻧﺎ ﺷﻔﺎﺀ ﻣﻦ ﻛﻞ ﺳﻢ‪ ،‬ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻓﻔﻲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨﺪﻣﺎ ﺃﺻﻴﺐ ﺳﻴﺪ ﺣﻲ ﻣﻦ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ ﺑﻠﺪﻏﺔ ﻋﻘﺮﺏ ﻓﻘﺮﺃ ﺃﺑﻮ ﺳﻌﻴﺪ‬
‫ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻔﺎﲢﺔ ﻋﻠﻴﻪ ﺑﺮﺃ ﺑﺈﺫﻥ ﺍﷲ ﻗﺎﻝ‪ :‬ﻛﺄﳕﺎ ﻧﺸﻂ ﻣﻦ ﻋﻘﺎﻝ‪.‬‬
‫ﻳﻘﻮﻝ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪" :‬ﻭﻣﻜﺜﺖ ﲟﻜﺔ ﻣﺪﺓ ﻳﻌﺘﺮﻳﲏ ﺃﺩﻭﺍﺀ ﻻ ﺃﺟﺪ ﳍﺎ ﻃﺒﻴﺒﹰﺎ ﻭﻻ ﺩﻭﺍﺀ‬
‫ﻓﻜﻨﺖ ﺃﻋﺎﰿ ﻧﻔﺴﻲ ﺑﺎﻟﻔﺎﲢﺔ‪ ،‬ﻓﺄﺭﻯ ﳍﺎ ﺗﺄﺛﲑﹰﺍ ﻋﺠﻴﺒﹰﺎ ﻭﻛﻨﺖ ﺃﺻﻒ ﺫﻟﻚ ﳌﻦ ﻳﺸﺘﻜﻲ ﺃﳌﹰﺎ ﻓﻜﺎﻥ ﻛﺜﲑ ﻣﻨﻬﻢ ﻳﱪﺃ ﺳﺮﻳﻌﹰﺎ"‪.‬‬
‫ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﳌﺒﺎﺭﻛﺔ‬

‫ﲑ ﻣﺎ‬
‫ﺲ ﺍﻷﻣﻦ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺴﻌﺎﺩ ِﺓ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻫﻲ ﺧ ُ‬ ‫ﺡ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺃﺭﺳﺖ ﺃﺳُ َ‬ ‫ﺡ ﺍﻟﻨّﻔﺲ ﻭﺇﺻﻼ ﹺ‬ ‫ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺇﺻﻼ ﹺ‬
‫ﺃﻧﺰﹺﻝ‪ ،‬ﻓﻌﻦ ﺃﰊّ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻟﻪ ﺍﻟﺮّﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪)) :‬ﻷﻋﻠﱢﻤﻨﱠﻚ ﺳﻮﺭ ﹰﺓ ﻣﺎ ﺃﻧ ﹺﺰ ﹶﻝ ﰲ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ﻭﻻ ﰲ ﺍﻹﳒﻴ ﹺﻞ ﻭﻻ ﰲ ﺍﻟﻔﺮﻗﺎﻥ ﺳﻮﺭﺓ ﻛﺎﻧﺖ ﺧﲑًﺍ ﻣﻨﻬﺎ((‪ ،‬ﻗﺎﻝ‪)) :‬ﻓﺎﲢ ﹸﺔ ﺍﻟﻜﺘﺎﺏ ﻫﻲ ﺍﻟﺴﺒ ُﻊ ﺍﳌﺜﺎﱐ ﻭﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﺬﻱ ﺃﻭﺗﻴﺘُﻪ(( ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٤٩٩‬‬
‫ﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﺑﻴﻨَﻤﺎ ﺟﱪﻳ ﹸﻞ ﻗﺎﻋﺪٌ ﻋﻨﺪ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲰِﻊ ﻧﻘﻴﻀًﺎ‬ ‫ﻫﻲ ﺃ َﺣﺪُ ﺍﻟﻨّﻮﺭَﻳﻦ‪ ،‬ﻓﻌﻦ ﺍﺑﻦ ﻋﺒّﺎ ﹴ‬
‫ﻣﻦ ﻓﻮﻗِﻪ‪ ،‬ﻓﺮﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺑﺎﺏٌ ﻣﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻓﺘِﺢ ﺍﻟﻴﻮﻡَ‪ ،‬ﱂ ﻳﻔﺘَﺢ ﻗﻂﹼ ﺇﻻ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻨﺰﻝ ﻣﻨﻪ ﻣﻠﻚ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻣَﻠﻚٌ‬
‫ﺽ ﱂ ﻳﻨﺰﹺﻝ ﻗﻂﹼ ﺇﻻﹼ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺴﻠﱠﻢ ﻭﻗﺎﻝ‪ :‬ﺃﺑﺸِﺮ ﺑﻨﻮﺭَﻳﻦ ﺃﻭﺗﻴﺘَﻬﻤﺎ ﱂ ﻳﺆﺗﺎﳘﺎ ﻧﱯﱞ ﻗﺒﻠﹶﻚ‪ :‬ﻓﺎﲢ ﹸﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺧﻮﺍﺗﻴ ُﻢ‬ ‫ﻧﺰﻝ ﺇﱃ ﺍﻷﺭ ﹺ‬
‫ﻑ ﻣﻨﻬﻤﺎ ﺇﻻ ﺃﹸﻋﻄﻴﺘَﻪ‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻟﻦ ﺗَﻘ َﺮﹶﺃ ﲝﺮ ٍ‬

‫ﻣﻌﺎﺷﺮ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻮﺣﺪﻳﻦ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﳛﻔﻈﻬﺎ ﺍﳉﻤﻴﻊ ﺻﻐﺎﺭﹰﺍ ﻭﻛﺒﺎﺭﹰﺍ ﺭﺟﺎ ﹰﻻ ﻭﻧﺴﺎﺀً‪ ،‬ﻭﻧﻜﺮﺭﻫﺎ ﰲ ﺍﻟﻴﻮﻡ‬
‫ﻭﺍﻟﻠﻴﻠﺔ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ‪ ،‬ﻭﻟﻜﻦ ﺃﻳﻦ ﻣﻦ ﺗﺄﻣﻞ ﻣﻌﺎﻧﻴﻬﺎ؟ ﻭﺃﻳﻦ ﻣﻦ ﻳﺘﺪﺑﺮ ﻣﺮﺍﻣﻴﻬﺎ؟ ﺃﻳﻦ ﻣﻦ ﻳﻌﻴﺶ ﻗﻀﺎﻳﺎﻫﺎ ﺍﻟﻌﻈﻴﻤﺔ؟!‬
‫ﲔ((‬
‫ﺤ ْﻤ ُﺪ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﺃﻳﻦ ﻣﻦ ﻳﺴﺘﺤﻀﺮ ﻫﺬﻩ ﺍﳌﻨﺎﺟﺎﺓ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺭﺑﻪ ﻭﺧﺎﻟﻘﻪ ﻭﻣﻮﻻﻩ‪ ،‬ﺣﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ‪)) :‬ﺍ ﹾﻟ َ‬
‫ﻳﻘﻮﻝ ﺍﷲ‪ :‬ﲪﺪﱐ ﻋﺒﺪﻱ‪ ،‬ﻭﺣﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ‪)) :‬ﺍﻟﺮﱠ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ(( ﻳﻘﻮﻝ ﺍﷲ‪ :‬ﺃﺛﲎ ﻋﻠﻲ ﻋﺒﺪﻱ‪ ،‬ﻭﺣﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ‪:‬‬
‫ﻚ َﻳ ْﻮ ﹺﻡ ﺍﻟﺪّﻳ ﹺﻦ(( ﻳﻘﻮﻝ ﺍﷲ‪ :‬ﳎﺪﱐ ﻋﺒﺪﻱ‪ ،‬ﻭﺣﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ‪)) :‬ﹺﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ ﻭَﺇﹺﻳﱠﺎﻙَ َﻧﺴَْﺘ ِﻌﲔُ(( ﻳﻘﻮﻝ ﺍﷲ‪ :‬ﻫﺬﺍ ﺑﻴﲏ‬
‫))ﻣَﺎِﻟ ِ‬
‫ﺏ‬
‫ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻤ ْﻐﻀُﻮ ﹺ‬
‫ﻁ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﻧ َﻌ ْﻤ َ‬
‫ﺻﺮَﺍ ﹶ‬
‫ﺴَﺘﻘِﻴ َﻢ ِ‬
‫ﻁ ﺍ ﹾﻟ ُﻤ ْ‬
‫ﻭﺑﲔ ﻋﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﻌﺒﺪ‪ )) :‬ﺍ ْﻫ ِﺪَﻧﺎ ﺍﻟﺼّﺮَﺍ ﹶ‬
‫ﲔ(( ﻗﺎﻝ ﺍﷲ‪ :‬ﻫﺬﺍ ﻟﻌﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ‪.‬‬ ‫َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭ ﹶﻻ ﺍﻟﻀﱠﺎﻟﹼ َ‬

‫ﻓﻠﻨﻌﺶ ﺇﺧﻮﺓ ﺍﻹﺳﻼﻡ ﻣﻊ ﻗﻀﺎﻳﺎ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻭﻣﻊ ﺁﻳﺎﻬﺗﺎ ﺍﻟﺴﺒﻊ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻨﻔﻌﻨﺎ ﻭﻳﺮﻓﻌﻨﺎ ﻬﺑﺬﺍ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﺃﻥ ﳚﻌﻠﻪ ﺷﺎﻓﻌﹰﺎ ﻟﻨﺎ ﻭﺣﺠﺔ ﻟﻨﺎ ﻻ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺃﻥ ﳚﻌﻠﻪ ﻗﺎﺋﺪﻧﺎ ﻭﺩﻟﻴﻠﻨﺎ ﺇﱃ ﺟﻨﺎﺗﻪ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ‬
‫ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ (٢‬ﺍﻟﻔﺎﲢﺔ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬

‫ﺴ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺮﱠ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ(( ﺍﻟﻔﺎﲢﺔ‪،١:‬‬ ‫)) ﺑ ْ‬

‫ﺃﺑﺪﺃ ﺑﺎﺳﻢ ﺍﷲ ﻭﺃﺗﱪﻙ ﺑﺎﺳﻢ ﺍﷲ‪ ،‬ﻭﻟﻔﻆ ﺍﳉﻼﻟﺔ )ﺍﷲ( ﻗﻴﻞ ﺇﻧﻪ ﻫﻮ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﺇﺫﺍ ﺳﺌﻞ ﺑﻪ ﺃﻋﻄﻰ‪ ،‬ﻭﺇﺫﺍ ﺩﻋﻲ ﺑﻪ‬
‫ﺃﺟﺎﺏ‪.‬‬
‫)) ﺍﻟﺮﱠ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ((ﺍﲰﺎﻥ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺮﲪﻦ ﻓﻬﻮ ﻋﺎﻡ ﳉﻤﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻳﺸﻤﻞ ﻛﻞ ﺍﳋﻠﻖ‪ ،‬ﺍﻹﻧﺲ‬
‫ﺖ ﹸﻛﻞﱠ َﺷﻰْﺀ ﺭﱠ ْﺣ َﻤ ﹰﺔ‬
‫ﻭﺍﳉﻦ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺪﻭﺍﺏ‪ ،‬ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ِ )) :‬ﺳ ْﻌ َ‬
‫ﻭَﻋِﻠﹾﻤﺎﹰ((ﻏﺎﻓﺮ‪٧:‬‬
‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻪ ﻣﺎﺋﺔ ﺭﲪﺔ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻧﺰﻝ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺭﲪﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻬﺑﺎ ﻳﺘﺮﺍﺣﻢ ﺍﳋﻠﻖ ﻛﻠﻬﻢ‬
‫ﺻﻐﲑﻫﻢ ﻭﻛﺒﲑﻫﻢ ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ ﻧﺎﻃﻘﻬﻢ ﻭﺍﻷﻋﺠﻢ‪ ،‬ﺣﱴ ﺇﻥ ﺍﻟﺪﺍﺑﺔ ﻟﺘﺮﻓﻊ ﺭﺟﻠﻬﺎ ﻋﻦ ﻭﻟﻴﺪﻫﺎ ﻟﲑﺿﻊ ﻣﻨﻬﺎ ﻬﺑﺬﻩ‬
‫ﺍﻟﺮﲪﺔ‬
‫ﲔ َﺭﺣِﻴﻤﹰﺎ((ﺍﻷﺣﺰﺍﺏ‪٤٣:‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺮﺣﻴﻢ ﻓﻬﻲ ﺧﺎﺻﺔ ﺑﻌﺒﺎﺩ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻛﹶﺎ ﹶﻥ ﺑﹺﺎﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬
‫ﲔ(( ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﰲ ﺍﳊﻤﺪ ﻳﺴﺘﻐﺮﻗﺎﻥ ﲨﻴﻊ ﺃﺟﻨﺎﺱ ﺍﳊﻤﺪ ﷲ ﺗﻌﺎﱃ‪ ،‬ﺍﻟﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫))ﳊ ْﻤ ُﺪ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﻭﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻓﻬﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﺤﻤﺪ ﻭﺍﻟﺸﻜﺮ ﺩﻭﻥ ﺳﻮﺍﻩ‪.‬‬
‫ﻭﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻜﻮﻥ ﺑﺄﻣﻮﺭ‪:‬‬
‫ﺃﻭﳍﺎ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻓﻴﻘﺮﺭ ﻭﻳﻌﺘﺮﻑ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻨﻌﻢ ﻭﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ ))ﻣَﺎ‬
‫ﹺﺑﻜﹸﻢ ﻣّﻦ ﻧّ ْﻌ َﻤ ٍﺔ ﹶﻓ ِﻤ َﻦ ﺍﻟﻠﱠ ِﻪ((ﺍﻟﻨﺤﻞ‪)) ،٥٣:‬ﻭَﺇﹺﻥ َﺗ ُﻌﺪﱡﻭ ﹾﺍ ﹺﻧ ْﻌ َﻤ ﹶﺔ ﺍﻟﻠﱠ ِﻪ ﹶﻻ ﺗُﺤْﺼُﻮﻫَﺎ(( ﺇﺑﺮﺍﻫﻴﻢ‪٢٤:‬‬

‫ﺛﺎﻧﻴﻬﺎ ﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻓﻴﻠﻬﺞ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺣﺪﻩ‪.‬‬

‫ﺛﺎﻟﺜﻬﺎ ﺑﺎﳉﻮﺍﺭﺡ ﺍﻟﱵ ﺃﻧﻌﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻬﺑﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﺗُﺴﺨﺮ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺗﺼﺮﻑ ﻋﻦ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺸﻜﺮ‬
‫ﺍﳊﻘﻴﻘﻲ ﳍﺬﻩ ﺍﻟﻨﻌﻢ ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺃﻓﺎﺩﺗﻜﻢ ﺍﻟﻨﻌﻤﺎﺀ ﻣﲏ ﺛﻼﺛﺔ ‪ ... ...‬ﻳﺪﻱ ﻭﻟﺴﺎﱐ ﻭﺍﻟﻀﻤﲑ ﺍﶈﺠﺒﺎ‬
‫ﲔ((ﺍﻟﺮﺏ‪ :‬ﻫﻮ ﺍﳌﺎﻟﻚ ﺍﳌﺘﺼﺮﻑ‪ ،‬ﻭﺍﻟﻌﺎﳌﲔ‪ :‬ﲨﻊ ﻋﺎﱂ‪ ،‬ﻭﻫﻮ ﻛﻞ ﻣﻮﺟﻮﺩ ﺳﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬‬ ‫)) ﺍﳊﻤ ُﺪ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﻓﺎﻹﻧﺲ ﻋﺎﱂ‪ ،‬ﻭﺍﳉﻦ ﻋﺎﱂ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﻋﺎﱂ‪ ،‬ﻭﺍﳊﻴﻮﺍﻥ ﻋﺎﱂ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻟﱵ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺢ ﻛﻞﱠ‬
‫ﻭﻣﻊ ﻫﺬﺍ ﻳﺒﻠﹸﻎ ﻣﻦ ﻓﻀ ﹺﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻋﺒﺪِﻩ ﺍﳌﺆﻣﻦ ﺃﻧﻪ ﺇﺫﺍ ﲪِﺪ ﺍﷲ ﲪﺪًﺍ ﻳﻠﻴﻖ ﲜﻼﻟِﻪ ﻛﺘﺒَﻬﺎ ﻟﻪ ﺣﺴﻨ ﹰﺔ ﺗﺮﺟ ُ‬
 ‫ﺍﳌﻮﺍﺯﻳﻦ‪ ،‬ﻓﻔﻲ ﺳﻨ ﹺﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋ َﻤ َﺮ ﺃﻥﱠ ﺭﺳﻮﻝ ﺍﷲ ﺣﺪّﺛﻬﻢ‪)) :‬ﺇﻥﱠ ﻋﺒﺪًﺍ ﻣﻦ ﻋﺒﺎ ِﺩ ﺍﷲ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏﱢ ﻟﻚ‬
‫ﺍﳊﻤ ُﺪ ﻛﻤﺎ ﻳﻨﺒﻐِﻲ ﳉﻼﻝ ﻭﺟﻬﹺﻚ ﻭﻟﻌﻈﻴﻢ ﺳﻠﻄﺎﻧﻚ‪) ،‬ﻓﻌﻀﻠﺖ ﺑﺎﳌﻠﻜﲔ ﻓﻠﻢ ﻳﺪﺭﻳﺎ ﻛﻴﻒ ﻳﻜﺘﺒﺎﻬﻧﺎ‪ ،‬ﻓﺼﻌﺪﺍ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‬
‫ﻒ ﻧﻜﺘﺒُﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﺎ ﻗﺎﻝ ﻋﺒﺪُﻩ‪ :‬ﻣﺎﺫﺍ ﻗﺎﻝ‬
‫ﻭﻗﺎﻻ‪ :‬ﻳﺎ ﺭﺑﱠﻨﺎ ﺇﻥﱠ ﻋﺒﺪَﻙ ﻗﺪ ﻗﺎﻝ ﻣﻘﺎﻟ ﹰﺔ ﻻ ﻧﺪﺭﹺﻱ ﻛﻴ َ‬
‫ﻋﺒﺪﻱ؟ ﻗﺎﻻ‪ :‬ﻳﺎ ﺭﺏﱢ‪ ،‬ﺇﻧّﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏّ ﻟﻚ ﺍﳊﻤﺪ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﳉﻼ ﹺﻝ ﻭﺟﻬﹺﻚ ﻭﻋﻈﻴﻢ ﺳﻠﻄﺎﻧﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ‬
‫ﳍﻤﺎ‪ :‬ﺍﻛﺘﺒَﺎﻫَﺎ ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺪﻱ ﺣﱴ ﻳﻠﻘﺎﱐ ﻓﺄﺟ ﹺﺰﻳَﻪ ﻬﺑﺎ(( ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ )‪(٣٨٠١‬‬

‫ﻚ َﻳ ْﻮ ﹺﻡ ﺍﻟﺪّﻳ ﹺﻦ((ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻫﻮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﺇﳕﺎ ﺧﺺ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫)) ﺍﻟ َﺮ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ(( ))ﻣِﻠ ِ‬
‫ﻭﺗﻌﺎﱃ ﺍﳌﹸﻠﻚ ﺑﻴﻮﻡ ﺍﻟﺪﻳﻦ ﻣﻊ ﺃﻧﻪ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻷﻧﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﺪﻋﻲ ﺍﳌﻠﻚ‬
‫ﺠﺮﹺﻯ‬
‫ﺼ َﺮ َﻭﻫَﺎ ِﺫ ِﻩ ﺍ َﻷْﻧﻬَﺎ ُﺭ َﺗ ْ‬
‫ﻚ ِﻣ ْ‬
‫ﺲ ﻟِﻰ ُﻣ ﹾﻠ ُ‬
‫ﲞﻼﻑ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻘﺪ ﻳﺪﻋﻲ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﳌﻠﻚ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﻓﺮﻋﻮﻥ )ﺃﹶﻟ ْﻴ َ‬
‫ﻣِﻦ ﺗَ ﺤْﺘِﻰ( ﺍﻟﺰﺧﺮﻑ‪.٥١:‬‬

‫ﻚ ﺍﹾﻟَﻴ ْﻮ َﻡ ِﻟﻠﱠ ِﻪ ﺍﻟﹾﻮﺍ ِﺣ ِﺪ‬

‫ﺃﻣﺎ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻓﻼ ﻣﻠﻚ ﺇﻻ ﷲ‪ ،‬ﻭﻻ ﺳﻠﻄﺎﻥ ﻭﻻ ﺟﱪﻭﺕ ﺇﻻ ﻟﻠﻮﺍﺣﺪ ﺟﻞ ﰲ ﻋﻼﻩ)ﻟﹼ َﻤ ﹺﻦ ﺍ ﹾﻟ ُﻤ ﹾﻠ ُ‬
‫ﺍ ﹾﻟ ﹶﻘﻬﱠﺎ ﹺﺭ((ﻏﺎﻓﺮ‪.[١٦:‬‬
‫ﺴَﺘ ِﻌﲔُ((ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻵﻳﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻳﻘﻮﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﺇﻥ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻫﻲ‬ ‫)ﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ َﻭﹺﺇﻳﱠﺎ َﻙ َﻧ ْ‬
‫ﺳﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺳﺮ ﺍﻟﻔﺎﲢﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ))ﹺﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ َﻭﹺﺇﻳﱠﺎ َﻙ َﻧﺴَْﺘ ِﻌﲔُ((ﻻ ﻧﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻙ ﻭﻻ ﻧﺴﺘﻌﲔ ﺇﻻ ﺑﻚ‪ ،‬ﻭﺇﻳﺎﻙ ﻣﻔﻌﻮﻝ‬
‫ﺑﻪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻫﻨﺎ ﻟﻴﻔﻴﺪ ﺍﳊﺼﺮ‪ ،‬ﺃﻱ ﻻ ﻧﺼﺮﻑ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﻟﻚ ﻳﺎ ﺍﷲ‪ ،‬ﻓﻼ ﻧﻌﺒﺪ ﺇﻻ ﺍﷲ ﻭﻻ ﻧﺴﺠﺪ‬
‫ﻭﻧﺮﻛﻊ ﺇﻻ ﷲ‪ ،‬ﻭﻻ ﻧﺪﻋﻮ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﻧﺬﺑﺢ ﺇﻻ ﷲ‪ ،‬ﻭﻻ ﻧﻨﺬﺭ ﺇﻻ ﷲ‪ ،‬ﻭﻻ ﻧﻄﻮﻑ ﺇﻻ ﺑﺒﻴﺖ ﺍﷲ‪ ،‬ﻭﻻ ﻧﻘﺪﻡ ﺃﻱ ﻧﻮﻉ ﻣﻦ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﷲ‪ .‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻓﻘﻮﻟﻪ‪:‬‬
‫))ﹺﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ(( ﺗﱪﱡﺅٌ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻗﻮﻟﻪ‪َ )) :‬ﻭﹺﺇﻳﱠﺎ َﻙ َﻧﺴَْﺘ ِﻌﲔُ(( ﺗﱪﱡﺅٌ ﻣﻦ ﺍﳊﻮﻝ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﻄﻮﻝ ﺇﻻ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﻭﻗﺪﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻣﻊ ﺃﻥ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺩﺍﺧﻠﺔ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺒﺪ ﺍﷲ ﻛﻤﺎ‬
‫ﺃﺭﺍﺩ ﺇﻻ ﺑﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ ﻭﻋﻮﻥ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻮﻥ ﻣﻦ ﺍﷲ ﻟﻠﻔﱴ ‪ ... ...‬ﻓﺄﻭﻝ ﻣﺎ ﻳﻘﻀﻲ ﻋﻠﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ‬

‫ﻁ ﺍﻟﹾﻤُﺴْﺘَﻘِﻴﻢَ(( ﻭﻫﺬﺍ ﺳﺆﺍﻝ ﻭﺩﻋﺎﺀ ﻣﻦ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﺃﻥ ﻳﻬﺪﻳﻪ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪،‬‬

‫ﰒ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪)) :‬ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼّﺮَﺍ ﹶ‬
‫ﻭﻗﺪ ﻧﺎﺳﺐ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺃﻥ ﻗﺪﻡ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﺍﳊﻤﺪ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺘﻤﺠﻴﺪ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻭﺗﱪﺃ ﻣﻦ ﺍﻟﺸﺮﻙ‬
‫ﻭﺃﺧﻠﺺ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺗﱪﺃ ﻣﻦ ﺣﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻭﻃﻮﻟﻪ ﺇﱃ ﺣﻮﻝ ﺍﷲ ﻭﻗﻮﺗﻪ ﻭﻃﻮﻟﻪ ﻓﻨﺎﺳﺐ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﻭﻳﺪﻋﻮﻩ‪،‬‬
‫ﻭﻫﺬﺍ ﺃﺩﺏ ﺟﻠﻴﻞ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻣﻦ ﻻﺣﻆ ﺩﻋﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﺟﺪ ﻫﺬﺍ ﺍﻷﺩﺏ ﻭﺍﺿﺤﹰﺎ ﺟﻠﻴﺎﹰ‪ ،‬ﻓﻬﺬﺍ ﺫﺍ‬
‫ﺍﻟﻨﻮﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﺍﺑﺘﻠﻌﻪ ﺍﳊﻮﺕ ﻭﺃﺻﺒﺢ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ﻣﺎﺫﺍ ﻗﺎﻝ؟! ﻫﻞ ﻗﺎﻝ ﻳﺎ ﺭﺏ ﺃﺧﺮﺟﲏ‪ ،‬ﻳﺎ ﺭﺏ ﺃﻧﻘﺬﱐ‪ ،‬ﻳﺎ ﺭﺏ‬
‫ﳒﲏ؟ ﻻ ﺇﳕﺎ ﺃﺧﺬ ﻳﺬﻛﺮ ﺍﷲ ﻭﻳﺜﲏ ﻋﻠﻴﻪ ﻭﻳﻮﺣﺪﻩ ﻭﻳﺴﺒﺤﻪ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻣﻌﺘﺮﻑ ﺑﺎﻟﺬﻧﺐ ﻭﻣﻘﺮﱞ ﺑﺎﻟﺘﻘﺼﲑ ﻗﺎﻝ‪)) :‬ﻻﱠ ﺍﻟﻪ‬
‫ﺚ‬
‫ﲔ ﹶﻟﹶﻠﹺﺒ ﹶ‬
‫ﺤَ‬
‫ﺴﺒّ ِ‬
‫ﲔ(( ﺍﻷﻧﺒﻴﺎﺀ‪ ،٨٧:‬ﻭﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪)) :‬ﹶﻓﹶﻠ ْﻮ ﹶﻻ ﹶﺃﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُ َ‬ ‫ﺖ ِﻣ َﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬‫ﻚ ﹺﺇﻧّﻰ ﻛﹸﻨ ُ‬
‫ﺖ ُﺳْﺒ ﺤَﺎَﻧ َ‬
‫ﹺﺇﻻﱠ ﺃﹶﻧ َ‬
‫ﻓِﻰ َﺑ ﹾﻄﹺﻨ ِﻪ ﹺﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﻳُﺒْﻌَﺜﹸﻮﻥﹶ(( ﺍﻟﺼﺎﻓﺎﺕ‪.١٤٤ ،١٤٣:‬‬
‫ﻭﻫﺬﺍ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺑﺘﻼﻩ ﺍﷲ ﺑﺎﳌﺮﺽ ﻓﻤﺎﺫﺍ ﻗﺎﻝ‪ :‬ﻫﻞ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏ ﺍﺷﻔﲏ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏ ﺍﺭﲪﲏ؟ ﻻ‪ ،‬ﺑﻞ‬
‫ﲔ(( ﺍﻷﻧﺒﻴﺎﺀ‪٨٣:‬ﻣﺴﲏ‪ ،‬ﻣﺎ ﻗﺎﻝ‪ :‬ﻫﺪّﱐ‪ ،‬ﻭﻣﺎ ﻗﺎﻝ‪ :‬ﻗﺘﻠﲏ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ‪ :‬ﻣﺴﲏ‬ ‫ﺖ ﹶﺃ ْﺭ َﺣﻢُ ﺍﻟﺮﱠﺍ ِﺣ ِﻤ َ‬
‫ﻗﺎﻝ))ﹶﺃﻧّﻰ َﻣﺴﱠﹺﻨ َﻰ ﺍﻟﻀﱡﺮﱡ َﻭﺃﹶﻧ َ‬
‫ﻻﻣﺴﲏ ﻣﻼﻣﺴﺔ ﻣﻊ ﺃﻧﻪ ﻇﻞ ﻃﺮﻳﺢ ﺍﻟﻔﺮﺍﺵ ﻣﺎ ﻳﻘﺎﺭﺏ ﺳﺒﻌﺔ ﻋﺸﺮ ﻋﺎﻣﹰﺎ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﻭﺍﺑﺘﻼﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
 ‫ﺃﻳﻀﹰﺎ ﰲ ﺃﻣﻮﺍﻟﻪ ﻭﺃﻭﻻﺩﻩ‪ ،‬ﻓﻔﻘﺪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﲪﺪ ﺍﷲ ﻭﺷﻜﺮﻩ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻭﻇﻞ ﺫﺍﻛﺮﹰﺍ ﷲ ﺣﱴ ﺷﻔﺎﻩ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ ﻭﺃﻛﺮﻣﻪ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ (٣‬ﺍﻟﻔﺎﲢﺔ ‪٣ -‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻁ ﺍﻟﹾﻤُﺴْﺘَﻘِﻴﻢَ(( ﺃﻱ ﺩﻟﻨﺎ ﻭﺃﺭﺷﺪﻧﺎ ﻭﻭﻓﻘﻨﺎ ﻳﺎ ﺭﺏ‬ ‫ﻻ ﺯﻟﻨﺎ ﻭﺃﻳﺎﻛﻢ ﰲ ﺿﻼﻝ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻭﺍﻟﺸﺎﻓﻴﺔ)) ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼّﺮَﺍ ﹶ‬
‫ﺇﱃ ﺻﺮﺍﻃﻚ ﺍﳌﺴﺘﻘﻴﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﷲ ﻭﺇﱃ ﺟﻨﺘﻪ ﻭﺭﺿﻮﺍﻧﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻣﻦ ﺃﲨﻊ ﺍﻷﺩﻋﻴﺔ ﻭﺃﻧﻔﻌﻬﺎ ﻟﻠﻌﺒﺪ‪ ،‬ﻟﺬﻟﻚ ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺪﻋﻮ ﺑﻪ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﻣﻦ ﺻﻼﺗﻪ‬
‫ﻟﻀﺮﻭﺭﺗﻪ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﻌﺒﺪ ﲝﺎﺟﺔ ﺇﱃ ﻫﺪﺍﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﻓﻴﻘﻪ ﰲ ﻛﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺗﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺴﺘﻔﺘﺢ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺑﻄﻠﺐ ﺍﳍﺪﺍﻳﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻘﻮﻝ ﰲ ﺩﻋﺎﺋﻪ‪)) :‬ﺍﻟﻠﻬﻢ ﺭﺏ ﺟﱪﺍﺋﻴﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ‬
‫ﻭﺇﺳﺮﺍﻓﻴﻞ‪ ،‬ﻓﺎﻃﺮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺃﻧﺖ ﲢﻜﻢ ﺑﲔ ﻋﺒﺎﺩﻙ ﻓﻴﻤﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﳜﺘﻠﻔﻮﻥ‪ ،‬ﺍﻫﺪﻧﺎ ﳌﺎ‬
‫ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻣﻦ ﺍﳊﻖ ﺑﺈﺫﻧﻚ‪ ،‬ﺇﻧﻚ ﻬﺗﺪﻱ ﻣﻦ ﺗﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ((‪.‬‬
‫ﻚ‬
‫ﺴ ِﻪ َﻭ َﻣ ْﻦ ﹶﺃﺳَﺎﺀ ﻓﹶﻌَﻠﹶﻴْﻬَﺎ َﻭﻣَﺎ َﺭﺑﱡ َ‬
‫ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ ،‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪)) :‬ﻣﱠ ْﻦ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ ﹶﻓِﻠَﻨ ﹾﻔ ِ‬
‫ﹺﺑ ﹶﻈﻠﱠﺎ ﹴﻡ ﻟﹼﻠﹾﻌَﺒﹺﻴﺪِ(( ﻓﺼﻠﺖ‪.٤٦:‬‬

‫ﺖ‬
‫ﻁ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﻧ َﻌ ْﻤ َ‬
‫ﺻﺮَﺍ ﹶ‬‫ﻁ ﺍﻟﹾﻤُﺴْﺘَﻘِﻴﻢَ ِ‬
‫ﻓﻘﺪ ﻭﺿﺢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺑﻴﻨﻪ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ )) :‬ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼّﺮَﺍ ﹶ‬
‫َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ(( ﻭﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﻋﻠﻴﻬﻢ ﻫﻢ ﺍﻟﻨﺒﻴﻮﻥ ﻭﺍﻟﺼﺪﻳﻘﻮﻥ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪)) :‬ﻭَﻣَﻦ ﻳُ ِﻄ ﹺﻊ ﺍﻟﻠﱠَﻪ‬
‫ﻚ َﺭﻓِﻴﻘﹰﺎ((‬ ‫ﲔ َﻭ َﺣﺴُ َﻦ ﺃﹸﻭﹶﻟِﺌ َ‬
‫ﺤَ‬ ‫ﲔ ﻭَﺍﻟﺸﱡ َﻬﺪَﺍﺀ ﻭَﺍﻟﺼﱠﺎِﻟ ِ‬‫ﲔ ﻭَﺍﻟﺼّﺪّﻳ ِﻘ َ‬
‫ﻚ َﻣ َﻊ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﻧَﻌ َﻢ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻣّ َﻦ ﺍﻟﻨﱠﹺﺒﻴّ َ‬
‫ﻭَﺍﻟﺮﱠﺳُﻮﻝﹶ ﹶﻓﺄﹸﻭْﹶﻟِﺌ َ‬
‫ﺍﻟﻨﺴﺎﺀ‪.٦٩:‬‬

‫ﻭﻗﺪ ﺟﺎﺀ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﳏﺰﻭﻥ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫)) ﻳﺎ ﻓﻼﻥ ﻣﺎﱄ ﺃﺭﺍﻙ ﳏﺰﻭﻧﺎﹰ؟(( ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻧﱯ ﺍﷲ ﺷﻲﺀ ﻓﻜﺮﺕ ﻓﻴﻪ‪ .‬ﻓﻘﺎﻝ‪)) :‬ﻭﻣﺎ ﻫﻮ؟(( ﻗﺎﻝ‪ :‬ﳓﻦ ﻧﻐﺪﻭ ﻋﻠﻴﻚ ﻭﻧﺮﻭﺡ‪،‬‬
‫ﻧﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻚ ﻭﳒﺎﻟﺴﻚ ﻭﻏﺪﹰﺍ ﺗﺮﻓﻊ ﻣﻊ ﺍﻟﻨﺒﻴﲔ‪ ،‬ﻓﻼ ﻧﺼﻞ ﺇﻟﻴﻚ‪ ،‬ﻓﻠﻢ ﻳﺮﺩ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻨﺰﻝ‬
‫ﲔ‬
‫ﲔ ﻭَﺍﻟﺼّﺪّﻳ ِﻘ َ‬ ‫ﻚ َﻣ َﻊ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﻧَﻌ َﻢ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻣّ َﻦ ﺍﻟﻨﱠﹺﺒﻴّ َ‬
‫ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻭَﻣَﻦ ﻳُ ِﻄ ﹺﻊ ﺍﻟﻠﱠ َﻪ ﻭَﺍﻟﺮﱠﺳُﻮ ﹶﻝ ﹶﻓﺄﹸﻭْﹶﻟِﺌ َ‬
‫ﻚ َﺭﻓِﻴﻘﹰﺎ((‪.‬‬‫ﲔ َﻭ َﺣﺴُ َﻦ ﺃﹸﻭﹶﻟِﺌ َ‬
‫ﺤَ‬
‫ﻭَﺍﻟﺸﱡ َﻬﺪَﺍﺀ ﻭَﺍﻟﺼﱠﺎِﻟ ِ‬
‫ﺏ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ‬
‫ﰒ ﺣﺬﺭﻧﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻦ ﳐﺎﻟﻔﺔ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﺍﺗﺒﺎﻉ ﻏﲑ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ )) :‬ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻤ ْﻐﻀُﻮ ﹺ‬
‫ﲔ(( ﻓﺄﻣﺎ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻓﻬﻢ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻷﻬﻧﻢ ﻋﻠﻤﻮﺍ ﻭﻣﺎ ﻋﻤﻠﻮﺍ‪ ،‬ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﻠﻢ ﻟﻜﻨﻬﻢ‬ ‫َﻭ ﹶﻻ ﺍﻟﻀﱠﺎﻟﹼ َ‬
‫ﻣﺎ ﻋﻤﻠﻮﺍ ﻬﺑﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻜﺎﻥ ﺟﺰﺍﺅﻫﻢ ﺃﻥ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻀﺎﻟﲔ ﻓﻬﻢ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻣﺎ ﺗﻌﻠﻤﻮﺍ ﻓﻀﻠﻮﺍ ﻭﺗﺎﻫﻮﺍ‬
‫ﻭﺣﺎﺭﻭﺍ‪.‬‬
‫ﻭﺃﻣﺎ ﻃﺮﻳﻖ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻓﻬﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﺎﳊﻖ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﻧﺴﺄﻟﻪ ﺟﻞ ﻭﻋﻼ ﺃﻥ ﻳﻬﺪﻳﻨﺎ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ‬
 ‫ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺣﺴﻦ ﺃﻭﻟﺌﻚ ﺭﻓﻴﻘﺎ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬
‫ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ‪.‬‬

‫)‪ ( ٤‬ﺍﻟﺒﻘﺮﺓ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ‪) :‬ﺍﱂ( ﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ ﺍﺳﺘﺄ ﺛﺮ ﺍﷲ ﺑﻌﻠﻤﻪ ‪ ...‬ﻭﻫﻲ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺍﳌﻌﺠﺰ ﻭﺍﻟﺬﻱ ﲢﺪﻯ ﺑﻪ ﻓﺼﺤﺎﺀ ﺍﻟﻌﺮﺏ‪.‬‬
‫)ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ(‪ :‬ﺃﻱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪) ،‬ﻻ ﺭﻳﺐ ﻓﻴﻪ(‪ :‬ﻻﺷﻚ ﻣﻦ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺃﻧﻪ ﺍﳊﻖ‬
‫ﻭﺍﻟﺼﺪﻕ‪).‬ﻫﺪﻯ ﻟﻠﻤﺘﻘﲔ(‪ :‬ﺭﺷﺪ ﻭﺑﻴﺎﻥ ﻟﻠﻤﺘﻘﲔ ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻗﻞ ﻫﻮ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﺪﻯ ﻭﺷﻔﺎﺀ ﻭﺍﻟﺬ ﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ‬
‫ﰲ ﺁﺫﺍﻬﻧﻢ ﻭﻗﺮٌ ﻭﻫﻮ ﻋﻠﻴﻬﻢ ﻋﻤﻰ(‪.‬‬
‫ﻼ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ‬‫ﻭﺍﳌﺘﻘﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﳚﺘﻨﺒﻮﻥ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻭﻳﻌﻤﻠﻮﻥ ﺑﻄﺎﻋﺘﻪ ‪ ...‬ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻗﻮ ﹰﻻ ﻭﺍﻋﺘﻘﺎﺩﹰﺍ ﻭﻋﻤ ﹰ‬
‫ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﻭﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﻘﻴﺎﻣﺔ ﻭﻛﻞ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﻋﻨﻪ ﻭﺃﺧﱪ ﺑﻪ‬
‫ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ‪.‬‬
‫)ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ(‪ :‬ﺃﻱ ﻳﺪﳝﻮﻬﻧﺎ ﻭﳛﺎﻓﻈﻮﻥ ﻋﻠﻴﻬﺎ ﰲ ﻣﻮﺍﻗﻴﺘﻬﺎ ﲝﺪﻭﺩﻫﺎ ﻭﺃﺭﻛﺎﻬﻧﺎ ﻭﻫﻴﺌﺎﻬﺗﺎ‪ ،‬ﻣﻦ ﺗﻼﻭﺓ ﻭﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ‬
‫ﻭﺗﺸﻬﺪ ﻭﺻﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫)ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ(‪ :‬ﻋﻠﻰ ﺍﻷﻭﻻﺩ ﻭﺍﻷﺯﻭﺍﺝ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻳﺆﺩﻭﻥ ﺍﻟﺰﻛﺎﺓ ﻭﻳﻨﻔﻘﻮﻥ ﰲ ﻣﺎ‬
‫ﺃﺣﻞ ﺍﷲ ﳍﻢ ﺩﻭﻥ ﺇﺳﺮﺍﻑ ﻭﻻ ﺗﺒﺬﻳﺮ ﻭﻻ ﳐﻴﻠﺔ )ﻭﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻚ ﻭﺑﺎﻵﺧﺮﺓ ﻫﻢ‬
‫ﻳﻮﻗﻨﻮﻥ( ﻭﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﲨﻴﻌﻬﻢ ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺑﺎﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ )ﻫﻢ ﻳﻮﻗﻨﻮﻥ ﺃﻭﻟﺌﻚ ﻋﻠﻰ ﻫﺪﻯ ﻣﻦ ﺭﻬﺑﻢ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ( ﻋﻠﻰ ﺭﺷﺪ ﻭﺑﺼﲑﺓ ﻭﻫﻢ‬
‫ﺍﻟﻔﺎﺋﺰﻭﻥ ﻭﺍﻟﻨﺎﺟﻮﻥ‪ .‬ﻫﺬﻩ ﺃﺭﺑﻊ ﺁﻳﺎﺕ ﻣﺮﺕ ﰲ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﺍﻟﻨﺎﺟﻮﻥ ﺑﺈﺫﻥ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ‬
‫ﺍﳉﻨﺔ‪.‬‬
‫ﰒ ﺟﺎﺀﺕ ﺍﻵﻳﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﺗﺒﻴﻨﺎﻥ ﺣﺎﻝ ﺍﻟﻜﻔﺎﺭ ‪ ...‬ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺳﻮﺍﺀ ﻋﻠﻴﻬﻢ‬
‫ﺃﺃﻧﺬﺭﻬﺗﻢ ﺃﻡ ﱂ ﺗﻨﺬﺭﻫﻢ ﻻ ﻳﺆﻣﻨﻮﻥ( ﻓﻬﺆﻻﺀ ﻣﺘﺴﺎﻭ ﻟﺪﻳﻬﻢ ﲣﻮﻳﻔﻬﻢ ﺃﻭ ﻋﺪﻣﻪ‪ ،‬ﻷﻥ ﺍﷲ ﻗﺪ ﺣﻜﻢ ﺑﻌﻠﻤﻪ ﺍﻟﺴﺎﺑﻖ ﺑﻜﻔﺮﻫﻢ‬
‫ﻭﺑﻘﺎﺋﻬﻢ ﰲ ﺍﻟﺸﻘﺎﻭﺓ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻓﻄﺒﻊ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﻓﻼ ﺗﻔﻬﻢ ﺧﲑﹰﺍ ﻭﻻ ﺗﻌﻴﻪ‪ ،‬ﻭﻻ ﻳﺴﻤﻌﻮﻥ ﺍﳊﻖ ﻭﻻ ﻳﻨﺘﻔﻌﻮﻥ ﺑﻪ‪،‬‬
‫ﻭﻋﻠﻰ ﺃﺑﺼﺎﺭﻫﻢ ﻏﻄﺎﺀ ﻓﻼ ﻳﺮﻭﻥ ﻧﻮﺭ ﺍﳍﺪﻯ ﻭﳍﻢ ﻋﺬﺍﺏ ﻋﻈﻴﻢ‪) :‬ﺧﺘﻢ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﻭﻋﻠﻰ ﲰﻌﻬﻢ ﻭﻋﻠﻰ ﺃﺑﺼﺎﺭﻫﻢ‬
‫ﻏﺸﺎﻭﺓ ﻭﳍﻢ ﻋﺬﺍﺏ ﻋﻈﻴﻢ(‪.‬‬

‫ﻭﺍﻟﻜﻔﺮ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ‪ :‬ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺣﻮﺍﻝ ﻛﻔﺮ ﺇﻧﻜﺎﺭ‪ ،‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﳌﻼﺣﺪﺓ‪ ،‬ﻭﻛﻔﺮ ﺟﺤﻮﺩ‪ ،‬ﻛﻜﻔﺮ ﺇﺑﻠﻴﺲ ﻭﻓﺮﻋﻮﻥ‪،‬‬
‫ﻭﻛﻔﺮ ﻋﻨﺎﺩ‪ ،‬ﻛﻜﻔﺮ ﺃﰉ ﻃﺎﻟﺐ ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ﻭﻟﻘﺪ ﻋﻠﻤﺖ ﺑﺄﻥ ﺩﻳﻦ ﳏﻤﺪ ‪ ...‬ﻣﻦ ﺧﲑ ﺃﺩﻳﺎﻥ ﺍﻟﱪﻳﺔ ﺩﻳﻨﹰﺎ‬
‫ﻟﻮﻻ ﺍﳌﻼﻣﺔ ﺃﻭ ﺣﺬﺍﺭ ﻣﺴﺒﺔ ‪ ...‬ﻟﻮﺟﺪﺗﲏ ﲰﺤﹰﺎ ﺑﺬﺍﻙ ﻣﺒﻴﻨﺎﹰ‬
‫ﻭﻛﻔﺮ ﻧﻔﺎﻕ ﻛﻤﻨﺎﻓﻘﻲ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻞ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻈﻬﺮﻭﻥ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻭﻗﺖ‪ .‬ﻭﺍﻟﻨﻔﺎﻕ‬
‫ﻫﻮ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﻋﺪﻡ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻓﺎﳌﻨﺎﻓﻘﻮﻥ ﻳﻈﻬﺮﻭﻥ ﺍﻹﺳﻼﻡ ﻭﻳﺆﺩﻭﻥ ﺍﻟﺸﻌﺎﺋﺮ ﻭﻟﻜﻨﻬﻢ ﻳﺒﻄﻨﻮﻥ ﺍﻟﻜﻔﺮ‬
 ‫ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺫﻛﺮﻫﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺛﻼﺛﺔ ﻋﺸﺮﺓ ﺍﻳﺔ ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﺎ ﻫﻢ ﲟﺆﻣﻨﲔ ﳜﺎﺩﻋﻮﻥ ﺍﷲ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻣﺎ ﳜﺪﻋﻮﻥ ﺇﻻ‬
‫ﺃﻧﻔﺴﻬﻢ ﻭﻣﺎ ﻳﺸﻌﺮﻭﻥ(‪.‬‬
‫ﻳﻌﺘﻘﺪﻭﻥ ﲜﻬﻠﻬﻢ ﺃﻬﻧﻢ ﺑﺬﻟﻚ ﳜﺪﻋﻮﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺃﻥ ﺫﻟﻚ ﻳﻨﻔﻌﻬﻢ ﻛﻤﺎ ﳜﺪﻋﻮﻥ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻓﻴﻌﺘﱪﻭﻬﻧﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﳚﺮﻭﻥ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻣﻬﻢ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻜﻮﻧﻮﻥ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ﻓﻤﺎ ﳜﺪﻋﻮﻥ ﺇﻻ ﺃﻧﻔﺴﻬﻢ ﻭﻣﺎ ﻳﺸﻌﺮﻭﻥ‪.‬‬

‫) ﰲ ﻗﻠﻮﻬﺑﻢ ﻣﺮﺽ(‪ ،‬ﺷﻚ‪) ،‬ﻓﺰﺍﺩﻫﻢ ﺍﷲ ﻣﺮﺿﹰﺎ ﻭﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﲟﺎ ﻛﺎﻧﻮ ﺍ ﻳﻜﺬﺑﻮﻥ ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﻻ ﺗﻔﺴﺪﻭﺍ ﰲ ﺍﻷﺭﺽ‬
‫ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﳓﻦ ﻣﺼﻠﺤﻮﻥ ﺃﻻ ﺇﻬﻧﻢ ﻫﻢ ﺍﳌﻔﺴﺪﻭﻥ ﻭﻟﻜﻦ ﻻ ﻳﺸﻌﺮﻭﻥ( ﻷﻬﻧﻢ ﻳﻈﻨﻮﻥ ﺑﻔﻌﻠﻬﻢ ﻫﺬﺍ ﻣﻦ ﺍﳋﺪﺍﻉ ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﻣﺎ‬
‫ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻧﻪ ﺻﻼﺡ ﻓﻼ ﻳﺸﻌﺮﻭﻥ ﲟﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﳍﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‬
‫ﺟﺰ ﺍﺀ ﻛﻔﺮﻫﻢ ﻭﻧﻔﺎﻗﻬﻢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻳﺴﺘﻬﺰﺋﻮﻥ ﺑﺎﳌﺘﻤﺴﻜﲔ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻳﻌﺘﱪﻭﻬﻧﻢ ﺃﻬﻧﻢ ﻫﻢ ﺍﻟﺴﻔﻬﺎﺀ ﻭﻳﺘﻨﺪﺭﻭﻥ‬
‫ﻬﺑﻢ ﰲ ﳎﺎﻟﺴﻬﻢ ﻭﺧﻠﻮﺍﻬﺗﻢ‪ ،‬ﻓﺈﺫﺍ ﻗﻴﻞ ﳍﻢ‪) :‬ﺁﻣﻨﻮﺍ ﻛﻤﺎ ﺁﻣﻦ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ ﺃﻧﺆﻣﻦ ﻛﻤﺎ ﺁﻣﻦ ﺍﻟﺴﻔﻬﺎﺀ ﺃﻻ ﺇﻬﻧﻢ ﻫﻢ ﺍﻟﺴﻔﻬﺎﺀ‬
‫ﻭﻟﻜﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ﻭﺇﺫﺍ ﻟﻘﻮﺍ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻗﺎﻟﻮﺍ ﺁﻣﻨﺎ ﻭﺇﺫﺍ ﺧﻠﻮﺍ ﺇﱃ ﺷﻴﺎﻃﻴﻨﻬﻢ ﻗﺎﻟﻮﺍ ﺇﻧﺎ ﻣﻌﻜﻢ ﺇﳕﺎ ﳓﻦ ﻣﺴﺘﻬﺰﺋﻮﻥ(‪،‬‬
‫ﻓﻠﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﺟﻬﺎﻥ‪) :‬ﺍﷲ ﻳﺴﺘﻬﺰﺉ ﻬﺑﻢ ﻭﳝﺪﻫﻢ ﰲ ﻃﻐﻴﺎﻬﻧﻢ ﻳﻌﻤﻬﻮﻥ( ﻓﻬﺬﺍ ﺟﻮﺍﺏ ﳍﻢ ﻭﻣﻘﺎﺑﻠﺔ ﻋﻠﻰ ﺻﻨﻴﻌﻬﻢ‬
‫ﺣﻴﺚ ﻳﺄﺗﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺧﻠﻒ ﺍﳌﺆﻣﻨﲔ ﻓﻴﻘﻮﻟﻮﻥ‪) :‬ﺍﻧﻈﺮﻭﻧﺎ ﻧﻘﺘﺒﺲ ﻣﻦ ﻧﻮﺭﻛﻢ ﻗﻴﻞ ﺍﺭﺟﻌﻮﺍ ﻭﺭﺍﺀﻛﻢ ﻓﺎﻟﺘﻤﺴﻮﺍ ﻧﻮﺭﹰﺍ‬
‫ﻓﻀﺮﺏ ﺑﻴﻨﻬﻢ ﺑﺴﻮﺭ ﻟﻪ ﺑﺎﺏ ﺑﺎﻃﻨﻪ ﻓﻴﻪ ﺍﻟﺮﲪﺔ ﻭﻇﺎﻫﺮﻩ ﻣﻦ ﻗﺒﻠﻪ ﺍﻟﻌﺬﺍﺏ(‪ ) .‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻭﺍ ﺍﻟﻀﻼﻟﺔ ﺑﺎﳍﺪﻯ ﻓﻤﺎ‬
‫ﺭﲝﺖ ﲡﺎﺭﻬﺗﻢ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻬﺘﺪﻳﻦ ﻣﺜﻠﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻗﺪ ﻧﺎﺭﹰﺍ ﻓﻠﻤﺎ ﺃﺿﺎﺀﺕ ﻣﺎ ﺣﻮﻟﻪ ﺫﻫﺐ ﺍﷲ ﺑﻨﻮﺭﻫﻢ ﻭﺗﺮﻛﻬﻢ‬
‫ﰲ ﻇﻠﻤﺎﺕ ﻻ ﻳﺒﺼﺮﻭﻥ ﺻﻢ ﺑﻜﻢ ﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ(‪ ،‬ﺃﺿﺎﺀﺕ ﳍﻢ ﻧﺎﺭ ﺍﻹﳝﺎﻥ ﻓﺄﺑﺼﺮﻭﺍ ﰲ ﺿﻮﺋﻬﺎ ﻣﻮﺍﻗﻊ ﺍﳍﺪﻯ‬
‫ﻭﺍﻟﻀﻼﻝ ﰒ ﻃﻔﺊ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﻭﺑﻘﻴﺖ ﻧﺎﺭﹰﺍ ﺗﺄﺟﺞ ﺫﺍﺕ ﳍﺐ ﻭﺍﺷﺘﻌﺎﻝ‪ ،‬ﻓﻬﻢ ﺑﺘﻠﻚ ﺍﻟﻨﺎﺭ ﻣﻌﺬﺑﻮﻥ ﻭﰲ ﺗﻠﻚ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﺐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﻴﻪ ﻇﻠﻤﺎﺕ ﻭﺭﻋﺪ ﻭﺑﺮﻕ ﳚﻌﻠﻮﻥ ﺃﺻﺎﺑﻌﻬﻢ ﰲ ﺁﺫﺍﻬﻧﻢ ﻣﻦ ﺍﻟﺼﻮﺍﻋﻖ ﺣﺬﺭ ﺍﳌﻮﺕ ﻭﺍﷲ‬ ‫ﻳﻌﻤﻬﻮﻥ ) ﺃﻭ ﻛﺼﻴ ﹴ‬
‫ﳏﻴﻂ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ(‪.‬‬

‫ﺻﺎﺏ ﻋﻠﻴﻬﻢ ﺻﻴﺐ ﺍﻟﻮﺣﻲ ﻭﻓﻴﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ ﻓﻠﻢ ﻳﺴﻤﻌﻮﺍ ﻣﻨﻪ ﺇﻻ ﺭﻋﺪ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ‬
‫ﻓﺠﻌﻠﻮﺍ ﺃﺻﺎﺑﻌﻬﻢ ﰲ ﺁﺫﺍﻬﻧﻢ ﻭﺍﺳﺘﻐﺸﻮﺍ ﺛﻴﺎﻬﺑﻢ ﻭﺿﻌﻔﺖ ﺑﺼﺎﺋﺮﻫﻢ ﻋﻤﺎ ﰲ ﺍﻟﺼﻴﺐ ﻣﻦ ﺑﺮﻭﻕ ﺃﻧﻮﺍﺭﻩ ﻭﺿﻴﺎﺀ ﻣﻌﺎﻧﻴﻪ‬
‫ﻭﻋﺠﺰﺕ ﺃﲰﺎﻋﻬﻢ ﻋﻦ ﺗﻠﻘﻲ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻣﻮﺍ ﻋﻨﺪ ﺫﻟﻚ ﺣﻴﺎﺭﻯ ﰲ ﺃﻭﺩﻳﺔ ﺍﻟﺘﻴﻪ ﻭﺍﻟﻌﻤﻰ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ‬
‫ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٥‬ﺍﻟﺒﻘﺮﺓ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ‪ :‬ﳋﻄﺮ ﺍﳌﻨﺎﻓﻘﲔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻻﻣﺔ ﺫﻛﺮﻫﻢ ﺍﷲ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﺛﻼﺙ ﻋﺸﺮﺓ ﺍﻳﺔ ‪.‬‬
‫ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﳌﺬﺑﺬﺑﻮﻥ ﺍﳌﺮﺍﺀﻭﻥ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﺫﺍ ﻗﺎﻣﻮﺍ ﺇﱃ ﺍﻟﺼﻼﺓ ﻗﺎﻣﻮﺍ ﻛﺴﺎﱃ ﻭﻻ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﻗﻠﻴ ﻼﹰ‪ ،‬ﳍﻢ ﻣﻦ ﺍﻟﻔﺼﺎﺣﺔ‬
‫ﻭﺍﻟﺒﻼﻏﺔ ﻭﲨﺎﻝ ﰲ ﺍﻷﺟﺴﺎﻡ ﻛﺄﻬﻧﻢ ﺧﺸﺐ ﻣﺴﻨﺪﺓ‪ ،‬ﺃﺣﺪﻫﻢ )ﻳﺸﻬﺪ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻭﻫﻮ ﺃﻟﺪ ﺍﳋﺼﺎﻡ ﺇﺫﺍ ﺗﻮﱃ ﺳﻌﻰ‬
‫ﰲ ﺍﻷﺭﺽ ﻟﻴﻔﺴﺪ ﻓﻴﻬﺎ ﻭﻳﻬﻠﻚ ﺍﳊﺮﺙ ﻭﺍ ﻟﻨﺴﻞ ﻭﺍﷲ ﻻ ﳛﺐ ﺍﻟﻔﺴﺎﺩ(‪.‬‬
‫ﻫﺬﻩ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﻳﻨﺘﺸﺮﻭﻥ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﻳﺘﻜﻠﻤﻮﻥ ﺑﻠﻐﺘﻬﻢ ﻭﻣﻦ ﺑﲏ ﺟﻠﺪﻬﺗﻢ‪ ،‬ﻭﻫﻢ ﺃﺷﺪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻣﻦ‬
‫ﺍﻟﻜﻔﺎﺭ‪ .‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ ﻛﻞ ﻣﻨﺎﻓﻖ ﻋﻠﻴﻢ ﺍﻟﻠﺴﺎﻥ(( ﻷﻧﻪ ﻳﺴﺘﺨﺪﻡ ﻫﺬﻩ‬
 ‫ﺍﻟﻠﻐﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ ﰲ ﺗﻀﻠﻴﻞ ﺍﻷﻣﺔ ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺘﻠﻮﻥ ﺑﺄﻟﻮﺍﻥ ﻋﺪﺓ‪ ،‬ﻭﻟﻪ ﻭﺟﻬﺎﻥ ﻳﺄﰐ ﻟﻜ ﹴﻞ ﺑﻮﺟﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ )) :‬ﺇﻥ ﻣﻦ ﺷﺮ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺫﺍ ﺍﻟﻮﺟﻬﲔ(( ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻭﺟﻬﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻥ ﻟﻪ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻟﺴﺎﻧﺎﻥ ﻣﻦ ﻧﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻛﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﺃﻗﻮﻝ ﻫﺆﻻﺀ ﺧﻄﺮ ﻋﻠﻰ ﺍﻷﻣﺔ ﻷﻬﻧﻢ ﻳﺘﻜﻠﻤﻮﻥ ﻟﻐﺘﻨﺎ‪ ،‬ﻭﺃﲰﺎﺅﻫﻢ ﻣﺜﻞ ﺃﲰﺎﺋﻨﺎ‪ ،‬ﻭﺯﻳﻬﻢ ﻣﺜﻞ ﺯﻳﻨﺎ‪ ،‬ﻭﻳﺼﻠﻮﻥ ﻭﻳﺼﻮﻣﻮﻥ‬
‫ﻭﳛﺠﻮﻥ‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﺭﺃﻯ ﳎﺎﻟﺴﻬﻢ ﻭﻣﻘﺎﻻﻬﺗﻢ ﻭﺁﺭﺍﺀﻫﻢ ﻟﻌﺮﻓﻬﻢ ﰲ ﳊﻦ ﺍﻟﻘﻮﻝ ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻳﻮﺍﻟﻮﻥ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻳﺸﺎﺭﻛﻮﻬﻧﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻭﻳﺼﺮﻓﻮﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻷﻣﺔ ﺇﱃ ﺍﻟﺘﻮﺍﻓﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﻛﺎﻻﻫﺘﻤﺎﻡ ﺑﺎﻵﺛﺎﺭ ﻭﺍﻟﺘﻔﺎﺧﺮ‬
‫ﻬﺑﺎ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﳉﺎﻫﻠﻲ ﻭﺳﲑﻬﺗﻢ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺣﱴ ﻳﻔﺼﻠﻮﺍ ﺍﻷﻣﺔ ﻋﻦ ﺳﲑﺓ ﻧﺒﻴﻬﻢ ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﺇﻣﺎﺗﺔ ﺭﻭﺡ‬
‫ﺍﳉﻬﺎﺩ ﰲ ﻧﻔﻮﺱ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﺇﻥ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻣﻦ ﺍﻟﺴﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻳﻘﻮﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻥ ﻓﻴﻬﺎ ﺃﻟﻒ ﺃﻣﺮ ﻭﺃﻟﻒ ﻬﻧﻲ ﻭﺃﻟﻒ ﺧﱪ‪ ،‬ﻭﻓﻴﻬﺎ ﺃﻋﻈﻢ ﺁﻳﺔ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﻻ ﻭﻫﻲ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﺍﻟﱵ ﻣﻦ ﻗﺮﺃﻫﺎ ﰲ ﻳﻮﻡ ﻻ ﻳﻘﺮﺑﻪ ﺷﻴﻄﺎﻥ‪ ،‬ﻭﻣﻦ ﻗﺮﺃﻫﺎ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ ﱂ ﳝﻨﻌﻪ ﻣﻦ‬
‫ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺇﻻ ﺃﻥ ﳝﻮﺕ‪ ،‬ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﻗﺮﺃﻫﺎ ﰲ ﺑﻴﺘﻪ ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﺪﺧﻠﻪ ﻛﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪ )) :‬ﺍﻗﺮﺅﻭﺍ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﺑﻴﻮﺗﻜﻢ ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﺪﺧﻞ ﺑﻴﺘﹰﺎ ﻳﻘﺮﺃ ﻓﻴﻪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﺍﻗﺮﺅﻭﺍ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﺈﻥ ﺃﺧﺬﻫﺎ ﺑﺮﻛﻪ ﻭﺗﺮﻛﻬﺎ ﺣﺴﺮﺓ ﻭﻻ ﺗﺴﺘﻄﻴﻌﻬﺎ ﺍﻟﺒﻄﻠﺔ((‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻵﻳﺘﲔ ﺍﻟﻠﺘﲔ ﰲ ﺁﺧﺮﻫﺎ ﻣﻦ ﻗﺮﺃﳘﺎ ﰲ‬
‫ﻟﻴﻠﺔ ﻛﻔﺘﺎﻩ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻞ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﺃﻧﻪ ﺣﺾ ﻋﻠﻰ ﻗﺮﺍﺀﻬﺗﺎ ﺣﻴﺚ ﻗﺎﻝ‪ )) :‬ﺍﻗﺮﺀﻭﺍ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ‬
‫ﺍﻟﻠﺘﲔ ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﺈﻥ ﺭﰊ ﺃﻋﻄﺎﻧﻴﻬﻤﺎ ﻣﻦ ﲢﺖ ﺍﻟﻌﺮﺵ((‪.‬‬

‫ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ‪ :‬ﺇﻥ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺣﺼﻦ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺣﺼﻦ ﻣﻦ ﺍﻟﺴﺤﺮ ﻓﻠﻤﺎﺫﺍ ﻻ ﳓﺼﻦ ﺑﻴﻮﺗﻨﺎ ﻭﺃﻧﻔﺴﻨﺎ ﺑﻘﺮﺍﺀﺓ ﻫﺬﻩ‬
‫ﺍﻟﺴﻮﺭﺓ ﺩﺍﺧﻞ ﺍﻟﺒﻴﻮﺕ؟ ﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﺘﻬﺎﻓﺖ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺪﺟﺎﺟﻠﺔ ﻭﺍﳌﺸﻌﻮﺫﻳﻦ‪ ،‬ﳌﺎﺫﺍ ﻧﺴﻬﻞ ﺩﺧﻮﻝ ﺍﻟﺸﻴﻄﺎﻥ ﰲ‬
‫ﺑﻴﻮﺗﻨﺎ ﺑﺎﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﳌﻌﺎﺯﻑ ﻭﺗﻌﻠﻴﻖ ﺍﻟﺼﻮﺭ ﻭﻓﻌﻞ ﺍﳌﻌﺎﺻﻲ ﻭﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺃﺻﺎﺏ ﺃﺣﺪﻧﺎ ﺷﻲﺀ ﻣﻦ ﺍﳌﺲ ﺃﻭ‬
‫ﺍﻟﺴﺤﺮ ‪ ...‬ﻫﺮﻋﻨﺎ ﺇﱃ ﺍﻟﺴﺤﺮﺓ ‪ ..‬ﻓﻨﻘﻊ ﰲ ﻣﺼﻴﺒﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻣﺼﻴﺒﺔ ﰲ ﺍﻟﺪ ﻳﻦ‪ ،‬ﺣﻴﺚ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﻛﺎﻫﻦ ﻭﺻﺪﻗﻪ ﻓﻘﺪ‬
‫ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻧﺘﺮﻙ ﺍﻟﺸﻔﺎﺀ ﻭﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻭﻛﺄﻧﻨﺎ ﻻ ﻧﺼﺪﻕ ﻧﺒﻴﻨﺎ ﺻﻞ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺫﻟﻚ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ (٦‬ﺍﻟﺒﻘﺮﺓ ‪٣-‬‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪َ " :-‬ﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ‬
‫ﻉ ﹶﻟﻨَﺎ‬ ‫ﲔ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ْﺩ ُ‬ ‫ﻣُﻮﺳَﻰ ِﻟ ﹶﻘ ْﻮ ِﻣ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُﻛﹸ ْﻢ ﹶﺃ ﹾﻥ َﺗ ﹾﺬَﺑ ﺤُﻮﺍ َﺑ ﹶﻘ َﺮ ﹰﺓ ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺗَﺘﱠ ﺨِﺬﹸﻧَﺎ ﻫُﺰُﻭًﺍ ﻗﹶﺎ ﹶﻝ ﹶﺃﻋُﻮ ﹸﺫ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠ َ‬
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‫ﻉ ﹶﻟﻨَﺎ َﺭﺑﱠ َ‬ ‫ﻚ ﻓﹶﺎ ﹾﻓﻌَﻠﹸﻮﺍ ﻣَﺎ ُﺗ ْﺆ َﻣﺮُﻭ ﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ْﺩ ُ‬
‫ﻚ ُﻳَﺒﻴﱢ ْﻦ ﹶﻟﻨَﺎ ﻣَﺎ ِﻫ َﻲ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻪُ َﻳﻘﹸﻮ ﹸﻝ ﺇﹺﻧﱠﻬَﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﻟﹶﺎ ﻓﹶﺎﺭﹺﺽٌ َﻭﻟﹶﺎ ﺑﹺﻜﹾﺮٌ ﻋَﻮَﺍﻥﹲ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ‬ ‫َﺭﺑﱠ َ‬
‫ﻚ ُﻳَﺒﻴﱢ ْﻦ ﻟﹶﻨَﺎ ﻣَﺎ ِﻫ َﻲ ﹺﺇﻥﱠ ﺍﹾﻟَﺒ ﹶﻘ َﺮ‬
‫ﻉ ﻟﹶﻨَﺎ َﺭﺑﱠ َ‬
‫ﺴﺮﱡ ﺍﻟﻨﱠﺎ ِﻇﺮﹺﻳ َﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ْﺩ ُ‬ ‫ﺻ ﹾﻔﺮَﺍ ُﺀ ﻓﹶﺎﻗِﻊٌ ﻟﹶﻮْﻧُﻬَﺎ َﺗ ُ‬
‫ُﻳَﺒﻴﱢ ْﻦ ﻟﹶﻨَﺎ ﻣَﺎ ﻟﹶﻮْﻧُﻬَﺎ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻪُ َﻳﻘﹸﻮ ﹸﻝ ﺇﹺﻧﱠﻬَﺎ َﺑﹶﻘ َﺮ ﹲﺓ َ‬
‫ﺴﻠﱠ َﻤ ﹲﺔ ﻟﹶﺎ ِﺷَﻴ ﹶﺔ‬‫ﺙ ﻣُ َ‬‫ﺤ ْﺮ ﹶ‬ ‫ﺽ َﻭﻟﹶﺎ ﺗَﺴْﻘِﻲ ﺍﹾﻟ َ‬ ‫َﺗﺸَﺎَﺑ َﻪ َﻋﹶﻠ ْﻴﻨَﺎ ﻭَﺇﹺﻧﱠﺎ ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹶﻟ ُﻤ ْﻬَﺘﺪُﻭ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻪُ َﻳﻘﹸﻮ ﹸﻝ ﺇﹺﻧﱠﻬَﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﻟﹶﺎ ﺫﹶﻟﹸﻮﻝﹲ ﺗُِﺜﲑُ ﺍﹾﻟﹶﺄ ْﺭ َ‬
‫ﺤﻖﱢ ﻓﹶﺬﹶﺑَ ﺤُﻮﻫَﺎ َﻭﻣَﺎ ﻛﹶﺎﺩُﻭﺍ َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ َﻭﹺﺇ ﹾﺫ ﹶﻗَﺘ ﹾﻠُﺘ ْﻢ َﻧ ﹾﻔﺴًﺎ ﻓﹶﺎﺩﱠﺍ َﺭﹾﺃُﺗ ْﻢ ﻓِﻴ َﻬﺎ ﻭَﺍﻟﻠﱠﻪُ ُﻣﺨْﺮﹺﺝٌ ﻣَﺎ ﹸﻛ ْﻨُﺘ ْﻢ َﺗ ﹾﻜُﺘﻤُﻮ ﹶﻥ‬ ‫ﺖ ﺑﹺﺎﹾﻟ َ‬ ‫ﻓِﻴﻬَﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺍﻟﹾﺂ ﹶﻥ ﹺﺟ ﹾﺌ َ‬
‫ﺤﻴﹺﻲ ﺍﻟﻠﱠ ُﻪ ﺍﻟﹾﻤَﻮْﺗَﻰ َﻭُﻳﺮﹺﻳ ﹸﻜ ْﻢ ﺁﻳَﺎِﺗ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ"‪.‬‬‫ﻚ ُﻳ ْ‬ ‫ﺿ ﹺﺮﺑُﻮ ُﻩ ﺑﹺﺒَﻌْﻀِﻬَﺎ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻓﹶﻘﹸﻠﹾﻨَﺎ ﺍ ْ‬
 ‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺒﻴﺪﺓ ﺍﻟﺴﻠﻤﺎﱐ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﳎﺎﻫﺪ ﻭﺍﻟﺴﺪﻱ ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ‪ :‬ﻛﺎﻥ ﺭﺟﻞ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻛﺜﲑ ﺍﳌﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﺷﻴﺨﺎ ﻛﺒﲑﺍ ﻭﻟﻪ ﺑﻨﻮ ﺃﺥ ﻭﻛﺎﻧﻮﺍ ﻳﺘﻤﻨﻮﻥ ﻣﻮﺗﻪ؛ ﻟﲑﺛﻮﻩ ﻓﻌﻤﺪ ﺃﺣﺪﻫﻢ ﻓﻘﺘﻠﻪ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻃﺮﺣﻪ ﰲ ﳎﻤﻊ‬
‫ﺍﻟﻄﺮﻕ ﻭﻳﻘﺎﻝ‪ :‬ﻋﻠﻰ ﺑﺎﺏ ﺭﺟﻞ ﻣﻨﻬﻢ‪ .‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺍﻟﻨﺎﺱ ﺍﺧﺘﺼﻤﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﺟﺎﺀ ﺍﺑﻦ ﺃﺧﻴﻪ ﻓﺠﻌﻞ ﻳﺼﺮﺥ ﻭﻳﺘﻈﻠﻢ ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫ﻣﺎ ﻟﻜﻢ ﲣﺘﺼﻤﻮﻥ ﻭﻻ ﺗﺄﺗﻮﻥ ﻧﱯ ﺍﷲ‪ ،‬ﻓﺠﺎﺀ ﺍﺑﻦ ﺃﺧﻴﻪ ﻓﺸﻜﻰ ﺃﻣﺮ ﻋﻤﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻣﻮﺳﻰ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،-‬ﻓﻘﺎﻝ‬
‫ﻣﻮﺳﻰ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ :-‬ﺃﻧﺸﺪ ﺍﷲ ﺭﺟﻼ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻦ ﺃﻣﺮ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﺇﻻ ﺃﻋﻠﻤﻨﺎ ﺑﻪ‪ .‬ﻓﻠﻢ ﻳﻜﻦ ﻋﻨﺪ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻢ‪،‬‬
‫ﻭﺳﺄﻟﻮﻩ ﺃﻥ ﻳﺴﺄﻝ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺭﺑﻪ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ ،-‬ﻓﺴﺄﻝ ﺭﺑﻪ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﰲ ﺫﻟﻚ ﻓﺄﻣﺮﻩ ﺍﷲ ﺃﻥ ﻳﺄﻣﺮﻫﻢ ﺑﺬﺑﺢ‬
‫ﺨ ﹸﺬﻧَﺎ ﻫُﺰُﻭًﺍ ﻳﻌﻨﻮﻥ؛ ﳓﻦ ﻧﺴﺄﻟﻚ ﻋﻦ ﺃﻣﺮ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﻭﺃﻧﺖ ﺗﻘﻮﻝ‬
‫ﺑﻘﺮﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُﻛﹸ ْﻢ ﹶﺃ ﹾﻥ َﺗ ﹾﺬَﺑ ﺤُﻮﺍ َﺑﹶﻘ َﺮ ﹰﺓ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃَﺗﺘﱠ ِ‬
‫ﲔ " ﺃﻱ؛ ﺃﻋﻮﺫ ﺑﺎﷲ ﺃﻥ ﺃﻗﻮﻝ ﻋﻨﻪ ﻏﲑ ﻣﺎ ﺃﻭﺣﻰ ﺇﱄ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻫﺬﺍ‪ " .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﻋُﻮ ﹸﺫ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠ َ‬
‫ﺃﺟﺎﺑﲏ ﺣﲔ ﺳﺄﻟﺘﻪ ﻋﻤﺎ ﺳﺄﻟﺘﻤﻮﱐ ﻋﻨﻪ ﺃﻥ ﺃﺳﺄﻟﻪ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺒﻴﺪﺓ ﻭﳎﺎﻫﺪ ﻭﻋﻜﺮﻣﺔ ﻭﺍﻟﺴﺪﻱ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ‬
‫ﻭﻏﲑ ﻭﺍﺣﺪ‪ :‬ﻓﻠﻮ ﺃﻬﻧﻢ ﻋﻤﺪﻭﺍ ﺇﱃ ﺃﻱ ﺑﻘﺮﺓ ﻓﺬﲝﻮﻫﺎ ﳊﺼﻞ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺷﺪﺩﻭﺍ ﻓﺸﺪﺩ ﺍﷲ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻗﺪ ﻭﺭﺩ‬
‫ﻓﻴﻪ ﺣﺪﻳﺚ ﻣﺮﻓﻮﻉ‪ ،‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﺿﻌﻒ‪ ،‬ﻓﺴﺄﻟﻮﺍ ﻋﻦ ﺻﻔﺘﻬﺎ ﰒ ﻋﻦ ﻟﻮﻬﻧﺎ ﰒ ﻋﻦ ﺳﻨﻬﺎ ﻓﺄﺟﻴﺒﻮﺍ ﲟﺎ ﻋﺰ ﻭﺟﻮﺩﻩ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﺗﻔﺴﲑ ﺫﻟﻚ ﻛﻠﻪ ﰲ " ﺍﻟﺘﻔﺴﲑ"‪.‬‬

‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻬﻧﻢ ﺃﻣﺮﻭﺍ ﺑﺬﺑﺢ ﺑﻘﺮﺓ ﻋﻮﺍﻥ؛ ﻭﻫﻲ ﺍﻟﻮﺳﻂ ﺑﲔ ﺍﻟﻨﺼﻒ ﺍﻟﻔﺎﺭﺽ ﻭﻫﻲ ﺍﻟﻜﺒﲑﺓ ﻭﺍﻟﺒﻜﺮ ﻭﻫﻲ ﺍﻟﺼﻐﲑﺓ‪ .‬ﻗﺎﻟﻪ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﳎﺎﻫﺪ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻋﻜﺮﻣﺔ ﻭﺍﳊﺴﻦ ﻭﻗﺘﺎﺩﺓ ﻭﲨﺎﻋﺔ‪ .‬ﰒ ﺷﺪﺩﻭﺍ ﻭﺿﻴﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻓﺴﺄﻟﻮﺍ ﻋﻦ ﻟﻮﻬﻧﺎ‬
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‫ﻉ ﻟﹶﻨَﺎ َﺭﺑﱠ َ‬
‫ﻓﺄﻣﺮﻭﺍ ﺑﺼﻔﺮﺍﺀ ﻓﺎﻗﻊ ﻟﻮﻬﻧﺎ ﺃﻱ ﻣﺸﺮﺏ ﲝﻤﺮﺓ ﺗﺴﺮ ﺍﻟﻨﺎﻇﺮﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻠﻮﻥ ﻋﺰﻳﺰ‪ .‬ﰒ ﺷﺪﺩﻭﺍ ﺃﻳﻀﺎ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍ ْﺩ ُ‬
‫ُﻳَﺒﻴﱢ ْﻦ ﻟﹶﻨَﺎ ﻣَﺎ ِﻫ َﻲ ﹺﺇﻥﱠ ﺍﹾﻟَﺒ ﹶﻘ َﺮ َﺗﺸَﺎَﺑ َﻪ َﻋﹶﻠ ْﻴﻨَﺎ َﻭﹺﺇﻧﱠﺎ ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹶﻟ ُﻤ ْﻬَﺘﺪُﻭ ﹶﻥ ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺍﺑﻦ‬
‫ﻣﺮﺩﻭﻳﻪ‪ :‬ﻟﻮﻻ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺳﺘﺜﻨﻮﺍ ﳌﺎ ﺃﻋﻄﻮﺍ ﻭﰲ ﺻﺤﺘﻪ ﻧﻈﺮ ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻪُ َﻳﻘﹸﻮ ﹸﻝ ﺇﹺﻧﱠﻬَﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﻟﹶﺎ ﺫﹶﻟﹸﻮﻝﹲ ﺗُِﺜﲑُ‬
‫ﺤﻖﱢ ﹶﻓ ﹶﺬَﺑ ﺤُﻮﻫَﺎ َﻭﻣَﺎ ﻛﹶﺎﺩُﻭﺍ َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‬ ‫ﺖ ﺑﹺﺎ ﹾﻟ َ‬
‫ﺴﻠﱠ َﻤ ﹲﺔ ﻟﹶﺎ ِﺷَﻴ ﹶﺔ ﻓِﻴﻬَﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺍﻟﹾﺂ ﹶﻥ ﹺﺟﹾﺌ َ‬
‫ﺙ ﻣُ َ‬
‫ﺤ ْﺮ ﹶ‬‫ﺽ َﻭﻟﹶﺎ ﺗَﺴْﻘِﻲ ﺍﹾﻟ َ‬
‫ﺍ ﹾﻟﹶﺄ ْﺭ َ‬
‫ﺃﺿﻴﻖ ﳑﺎ ﺗﻘﺪﻡ ﺣﻴﺚ ﺃﻣﺮﻭﺍ ﺑﺬﺑﺢ ﺑﻘﺮﺓ ﻟﻴﺴﺖ ﺑﺎﻟﺬﻟﻮﻝ ﻭﻫﻲ ﺍﳌﺬﻟﻠﺔ ﺑﺎﳊﺮﺍﺛﺔ ﻭﺳﻘﻰ ﺍﻷﺭﺽ ﺑﺎﻟﺴﺎﻧﻴﺔ ﻣﺴﻠﻤﺔ ﻭﻫﻲ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﻻ ﻋﻴﺐ ﻓﻴﻬﺎ‪ .‬ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻗﺘﺎﺩﺓ ﻭﻗﻮﻟﻪ‪ :‬ﻟﹶﺎ ِﺷَﻴ ﹶﺔ ﻓِﻴﻬَﺎ ﺃﻱ؛ ﻟﻴﺲ ﻓﻴﻬﺎ ﻟﻮﻥ ﳜﺎﻟﻒ ﻟﻮﻬﻧﺎ ﺑﻞ ﻫﻲ‬
‫ﻣﺴﻠﻤﺔ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻭﻣﻦ ﳐﺎﻟﻄﺔ ﺳﺎﺋﺮ ﺍﻷﻟﻮﺍﻥ ﻏﲑ ﻟﻮﻬﻧﺎ‪ ،‬ﻓﻠﻤﺎ ﺣﺪﺩﻫﺎ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻭﺣﺼﺮﻫﺎ ﻬﺑﺬﻩ ﺍﻟﻨﻌﻮﺕ‬
‫ﺤﻖﱢ ﻭﻳﻘﺎﻝ‪ :‬ﺇﻬﻧﻢ ﱂ ﳚﺪﻭﺍ ﻫﺬﻩ ﺍﻟﺒﻘﺮﺓ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻻ ﻋﻨﺪ ﺭﺟﻞ ﻣﻨﻬﻢ ﻛﺎﻥ ﺑﺎﺭﺍ ﺑﺄﺑﻴﻪ‬ ‫ﺖ ﺑﹺﺎﹾﻟ َ‬ ‫ﻭﺍﻷﻭﺻﺎﻑ ﻗﹶﺎﻟﹸﻮﺍ ﺍﻟﹾﺂ ﹶﻥ ﹺﺟ ﹾﺌ َ‬
‫ﻓﻄﻠﺒﻮﻫﺎ ﻣﻨﻪ ﻓﺄﰉ ﻋﻠﻴﻬﻢ ﻓﺄﺭﻏﺒﻮﻩ ﰲ ﲦﻨﻬﺎ ﺣﱴ ‪-‬ﺃﻋﻄﻮﻩ ﻓﻴﻤﺎ ﺫﻛﺮ ﺍﻟﺴﺪﻱ ‪ -‬ﺑﻮﺯﻬﻧﺎ ﺫﻫﺒﺎ ﻓﺄﰉ ﻋﻠﻴﻬﻢ ﺣﱴ ﺃﻋﻄﻮﻩ ﺑﻮﺯﻬﻧﺎ‬
‫ﻋﺸﺮ ﻣﺮﺍﺕ ﻓﺒﺎﻋﻬﺎ ﻣﻨﻬﻢ ﻓﺄﻣﺮﻫﻢ ﻧﱯ ﺍﷲ ﻣﻮﺳﻰ ﺑﺬﲝﻬﺎ ﻓﹶﺬﹶﺑَ ﺤُﻮﻫَﺎ َﻭﻣَﺎ ﻛﹶﺎﺩُﻭﺍ َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ ﺃﻱ؛ ﻭﻫﻢ ﻳﺘﺮﺩﺩﻭﻥ ﰲ ﺃﻣﺮﻫﺎ‪ .‬ﰒ‬
‫ﺃﻣﺮﻫﻢ ﻋﻦ ﺍﷲ ﺃﻥ ﻳﻀﺮﺑﻮﺍ ﺫﻟﻚ ﺍﻟﻘﺘﻴﻞ ﺑﺒﻌﻀﻬﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﺑﻠﺤﻢ ﻓﺨﺬﻫﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﻐﻀﺮﻭﻑ‪ .‬ﻭﻗﻴﻞ‪:‬‬
‫ﺑﺎﻟﺒﻀﻌﺔ ﺍﻟﱵ ﺑﲔ ﺍﻟﻜﺘﻔﲔ‪ ،‬ﻓﻠﻤﺎ ﺿﺮ ﺑﻮﻩ ﺑﺒﻌﻀﻬﺎ ﺃﺣﻴﺎﻩ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻓﻘﺎﻡ ﻭﻫﻮ ﺗﺸﺨﺐ ﺃﻭﺩﺍﺟﻪ‪ ،‬ﻓﺴﺄﻟﻪ ﻧﱯ ﺍﷲ‪ :‬ﻣﻦ‬
‫ﻗﺘﻠﻚ؟ ﻗﺎﻝ‬

‫ﺤﻴﹺﻲ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻤ ْﻮﺗَﻰ ﻭَﻳُﺮﹺﻳﻜﹸﻢْ ﺁﻳَﺎِﺗ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ‬

‫ﻚ ُﻳ ْ‬
‫ﻗﺘﻠﲏ ﺍﺑﻦ ﺃﺧﻲ‪.‬ﰒ ﻋﺎﺩ ﻣﻴﺘﺎ ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﹶﻛ ﹶﺬِﻟ َ‬
‫" ﺃﻱ؛ ﻛﻤﺎ ﺷﺎﻫﺪﰎ ﺇﺣﻴﺎﺀ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﻋﻦ ﺃﻣﺮ ﺍﷲ ﻟﻪ‪ ،‬ﻛﺬﻟﻚ ﺃﻣﺮﻩ ﰲ ﺳﺎﺋﺮ ﺍﳌﻮﺗﻰ‪ ،‬ﺇﺫﺍ ﺷﺎﺀ ﺇﺣﻴﺎﺀﻫﻢ ﺃﺣﻴﺎﻫﻢ ﰲ ﺳﺎﻋﺔ‬
‫ﺲ ﻭَﺍ ِﺣ َﺪ ٍﺓ ﺍﻵﻳﺔ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪:‬ﻣَﺎ َﺧ ﹾﻠﻘﹸﻜﹸ ْﻢ َﻭﻟﹶﺎ َﺑ ْﻌﺜﹸﻜﹸ ْﻢ ﹺﺇﻟﱠﺎ ﹶﻛَﻨ ﹾﻔ ﹴ‬
‫ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬
 ‫) ‪ ( ٧‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺸﺮﻱ ﻧﻔﺴﻪ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺕ ﺍﷲ"‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ":‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻣﻦ ﻳﺸﺮﻱ ﻧﻔﺴﻪ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺕ ﺍﷲ ﻭﺍﷲ ﺭﺅﻭﻑ ﺑﺎﻟﻌﺒﺎﺩ"‪ .‬ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺻﻬﻴﺐ ﺍﻟﺮﻭﻣﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪،‬‬
‫ﺣﻴﻨﻤﺎ ﲣﻠﻰ ﻟﻠﻤﺸﺮﻛﲔ ﰲ ﻣﻜﺔ ﻋﻦ ﻛﻞ ﻣﺎﳝﻠﻚ ﻣﻘﺎﺑﻞ ﺃﻥ ﳜﻠﻮﻥ ﺳﺒﻴﻠﻪ ﻟﻴﻠﺤﻖ ﺑﺎﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﺍﺣﺘﺠﺰﻭﻩ ﻭﻣﻨﻌﻮﻩ ﻣﻦ ﺍﳍﺠﺮﺓ ﻭﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ ﻳﺎﺻﻬﻴﺐ ﺟﺌﺘﻨﺎ ﺻﻌﻠﻮﻛﹰﺎ ﻻﲤﻠﻚ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺃﻧﺖ ﺍﻟﻴﻮﻡ ﺫﻭ ﻣﺎﻝ‬
‫ﻛﺜﲑ! ‪ -‬ﻳﺴﺎﻭﻣﻮﻧﻪ ‪ -‬ﻓﻘﺎﻝ ﳍﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺃﺭﺃﻳﺘﻢ ﺇﻥ ﺩﻟﻠﺘﻜﻢ ﻋﻠﻰ ﻣﺎﱄ ﻫﻞ ﲣﻠﻮﻥ ﺳﺒﻴﻠﻲ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﻧﻌﻢ ‪ .‬ﻓﺪﳍﻢ‬
‫ﻋﻠﻰ ﻣﺎﻟﻪ ﲟﻜﺔ ﰒ ﺍﻧﻄﻠﻖ ﻣﻬﺎﺟﺮﹰﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻻﻳﻠﻮﻱ ﻋﻠىﺸﻲﺀ ﺗﺎﺭﻛﹰﺎ ﻛﻞ ﻣﺎﳝﻠﻚ ﺧﻠﻒ ﻇﻬﺮﻩ ﻭﻫﺎﺟﺮﺍ ﺇﱃ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻓﻠﻤﺎ ﻭﺻﻞ ﺍﳌﺪﻳﻨﺔ ﺩﺧﻞ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻬﻨﻴﺌﹰﺎ ﻟﻪ‬
‫ﻋﻠﻰ ﺣﺴﻦ ﺻﻨﻴﻌﻪ‪" :‬ﺭﺑﺢ ﺍﻟﺒﻴﻊ ﺃﺑﺎ ﳛﲕ ﺭﺑﺢ ﺍﻟﺒﻴﻊ " ﻓﻠﻠﻪ ﺩﺭ ﺻﻬﻴﺐ ﺷﺮﻯ ﻧﻔﺴﻪ ﻃﻠﺒﹰﺎ ﻟﺮﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻫﻜﺬﺍ ﺗﻜﻮﻥ‬
‫ﺍﻟﺘﻀﺤﻴﺔ ﻭﺇﻻ ﻓﻼ ! ﻫﺬﺍ ﺻﻬﻴﺐ ﻭﻫﺬﺍ ﻓﻌﻠﻪ ﺍﻟﺬﻱ ﻏﺪﺍ ﻗﺮﺁﻧﹰﺎ ﻳﺘﻠﻰ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻤﺎﺫﺍ ﻗﺪﻣﺖ ﺃﻧﺎ؟ ﻭﻣﺎﺫﺍ ﻗﺪﻣﺖ ﺃﻧﺖ‬
‫ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﻃﻠﺒﹰﺎ ﳌﺮﺿﺎﺕ ﺍﷲ؟ ﻣﺎﺫﺍ ﻗﺪﻣﻨﺎ ﻣﻦ ﺃﻣﻮﺍﻟﻨﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ؟ ﻣﺎﺫﺍ ﻗﺪﻣﻨﺎ ﻣﻦ ﺃﻭﻗﺎﺗﻨﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟ ﻫﻞ ﺗﻨﺎﺯﻟﻨﺎ‬
‫ﻋﻦ ﺷﻲﺀ ﻭﻟﻮ ﻳﺴﲑﻣﻦ ﺷﻬﻮﺍﺗﻨﺎ ﻭﻣﻠﺬﺍﺗﻨﺎ ﻣﻦ ﺃﺟﻞ ﺍﷲ؟ ﺑﻞ ﻛﻢ ﻗﺪ ﺗﻨﺎﺯﻟﻨﺎ ﻋﻦ ﺇﳝﺎﻧﻨﺎ ﻣﻦ ﺃﺟﻞ ﺩﻧﻴﺎﻧﺎ ؟ ﺃﻧﺮﻗﻊ ﺩﻧﻴﺎﻧﺎ‬
‫ﺑﺘﻤﺰﻳﻖ ﺩﻳﻨﻨﺎ؟! ﻛﻴﻒ ﻟﻮﺧﲑﻧﺎ ﺑﲔ ﺃﻣﻮﺍﻟﻨﺎ ﻭﺑﲔ ﺩﻳﻨﻨﺎ؟ ﺃﻭ ﺑﲔ ﺃﻫﻠﻴﻨﺎ ﻭﺑﲔ ﺇﳝﺎﻧﻨﺎ؟‬
‫ﺍﻟﻠﻬﻢ ﺳﺘﺮﻙ ﻳﺎﺳﺘﲑ ‪ ،‬ﺍﻟﻠﻬﻢ ﻻﺗﻔﻀﺤﻨﺎ؟ ﻭﻻ ﲤﺘﺤﻨﺎ ﰲ ﺇﳝﺎﻧﻨﺎ ﻭﺗﻮﻟﻨﺎ ﺑﺮﲪﺘﻚ ﻳﺎﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ .‬ﻫﺬﺍ ﺣﺎﻟﻨﺎ ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ‬
‫ﻭﳓﻦ ﻧﺮﺟﻮ ﺍﳉﻨﺔ ﻭﻧﻄﻤﻊ ﰲ ﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ ﻭﻧﻄﻤﺢ ﺇﱃ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻰ ﻭﺍﳌﻨﺎﺯﻝ ﺍﻟﺮﻓﻴﻌﺔ ﲜﻮﺍﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺪﻳﻘﲔ‬
‫ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﻻﻧﺮﻳﺪ ﺃﻥ ﻧﻘﺪﻡ ﻭﻟﻮ ﺟﺰ ًﺀ ﻳﺴﲑﹰﺍ ﻣﻦ ﺍﻟﺜﻤﻦ‪ .‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺍﱂ‪ ،‬ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ‬
‫ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻﻳﻔﺘﻨﻮﻥ‪ ،‬ﻭﻟﻘﺪ ﻓﺘﻨﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻓﻠﻴﻌﻠﻤﻦ ﺍﷲ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﻟﻴﻌﻠﻤﻦ ﺍﻟﻜﺎﺫﺑﲔ"‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ (٨‬ﻳﹶﺄﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍﹾ ﺑﹺﺎﻟﺼﱠْﺒ ﹺﺮ ﻭَﺍﻟﺼﻼ ِﺓ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺨﺬﹸﻭ ﹾﺍ ﻫَﺎﺫﹶﺍ ﺍ ﹾﻟﹸﻘﺮْﺀﹶﺍ ﹶﻥ‬
‫ﺍﺣﺬﺭﻭﺍ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻫﺠﺮ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪َ )) :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻳﺎ َﺭﺏّ ﹺﺇﻥﱠ ﹶﻗ ْﻮﻣِﻰ ﺍﺗﱠ َ‬
‫َﻣ ْﻬ ﺠُﻮﺭﹰﺍ(( ﺍﻟﻔﺮﻗﺎﻥ‪.٣٠:‬‬
‫ﻓﺎﳊﺬﺭ ﺍﳊﺬﺭ ﻣﻦ ﻫﺠﺮﺍﻥ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﻬﺠﺮﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻼﻭ ﹰﺓ ﺣﻴﺚ ﲤﻀﻲ ﺍﻷﻳﺎﻡ ﻭﺍﻷﺷﻬﺮ ﻭﺍﻷﺳﺎﺑﻴﻊ‬
‫ﻭﺍﻟﺴﻨﻮﺍﺕ ﻭﻻ ﻳﺘﻠﻮ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺷﻴﺌﺎﹰ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻬﺠﺮﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﻓﻬﻤﹰﺎ ﻭﺗﺪﺑﺮﺍﹰ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ‬
‫ﻳﻬﺠﺮﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻄﺒﻴﻘﺎﹰ ﻭﺣﻜﻤﹰﺎ ﻭﺳﻴﺎﺳﺔ ﻭﺍﻗﺘﺼﺎﺩﹰﺍ ﻭﻗﻀﺎﺀً‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻨﺎ ﻻ‬
‫ﻋﻠﻴﻨﺎ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺇﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﺳﻨﻘﻒ ﻭﺇﻳﺎﻛﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ﺍﻟﻐﺎﻟﻴﺔ ﻣﻊ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ‪)) :‬ﻳﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍﹾ ﺑﹺﺎﻟﺼﱠ ْﺒ ﹺﺮ ﻭَﺍﻟﺼﻼ ِﺓ ﹺﺇﻥﱠ‬
‫ﺍﻟﻠﱠ َﻪ َﻣ َﻊ ﺍﻟﺼﱠﺎﺑﹺﺮﹺﻳﻦَ ((‬
 ‫ﺍﻻﻳﺔ ﻓﻴﻬﺎ ﺃﻣﺮ ﻟﻠﻤﺴﻠﻤﲔ ﻭﻧﺪﺍﺀ ﳍﻢ‪)) :‬ﺍﻳﹶﺄﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺀ ﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍﹾ ﺑﹺﺎﻟﺼﱠ ْﺒ ﹺﺮ ﻭَﺍﻟﺼﻼ ِﺓ(( ﺍﻟﺒﻘﺮﺓ‪ ١٥٣:‬ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﻳﺄﻣﺮﻧﺎ ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﺧﺎﺻﺔ ﳓﻦ ﺍﻟﺬﻳﻦ ﻧﻌﻴﺶ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﺃﻛﻨﺎﻑ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﻧﻌﺎﱐ ﻣﺎ ﻧﻌﺎﱐ؛ ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺃﻥ‬
‫ﻧﺘﺪﺑﺮ ﻛﻼﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻧﺴﺘﻌﲔ ﺑﺘﻮﺟﻴﻬﺎﺗﻪ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺼﻼﺓ‪ ،‬ﺍﻟﺼﱪ ﺍﻟﺬﻱ ﻟﻪ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﻧﻔﻮﺱ ﻭﻣﺴﲑﺓ ﺣﻴﺎﺓ‬
‫ﻼ ﻋﻦ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﻨﺎﻟﻪ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪)) :‬ﹺﺇﻧﱠﻤَﺎ ُﻳ َﻮﻓﱠﻰ‬ ‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻀ ﹰ‬
‫ﺏ(( ﺍﻟﺰﻣﺮ‪ ،١٠:‬ﻭﻳﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺑﻼ ًﺀ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﰒ‬ ‫ﺍﻟﺼﱠﺎﹺﺑﺮُﻭ ﹶﻥ ﹶﺃ ْﺟ َﺮ ُﻫ ْﻢ ﹺﺑ َﻐْﻴ ﹺﺮ ِﺣﺴَﺎ ﹴ‬
‫ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ‪ ،‬ﻳُﺒﺘﻠﻰ ﺍﳌﺮﺀ ﻋﻠﻰ ﻗﺪﺭ ﺩﻳﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺩﻳﻨﻪ ﺻﻼﺑﺔ ﺯﻳﺪ ﻟﻪ ﰲ ﺍﻟﺒﻼﺀ((‪ .‬ﻭﻳﻘﻮﻝ ﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﻓﻀﻞ ﺍﻟﺼﱪ‪)) :‬ﻋﺠﺒﹰﺎ ﻟﻠﻤﺆﻣﻦ ﺇﻥ ﺃﻣﺮﻩ ﻛﻠﻪ ﺧﲑ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻷﺣﺪ ﺇﻻ ﻟﻠﻤﺆﻣﻦ‪ ،‬ﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍﺀ – ﺃﻱ‬
‫ﻣﺼﻴﺒﺔ ﰲ ﻧﻔﺴﻪ ﰲ ﻭﻟﺪﻩ‪ ،‬ﻣﺎﻟﻪ‪ ،‬ﰲ ﺑﻴﺘﻪ‪ ،‬ﰲ ﺩﻣﻪ – ﺻﱪ ﻓﻜﺎﻥ ﺧﲑﹰﺍ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺳﺮﺍﺀ – ﺃﻱ ﻧﻌﻤﺔ – ﺷﻜﺮ(( ﺃﻱ‬
‫ﻋﻠﻰ ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ﺍﳌﺴﻠﻢ ﻣُﺜﺎﺏ ﻭﻣﺄﺟﻮﺭ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ ﻭﻻ ﲡﻌﻠﻨﺎ ﻣﻦ ﺍﻟﻘﺎﻧﻄﲔ ﻭﻻ ﻣﻦ ﺍﻟﻴﺎﺋﺴﲔ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺎﺕ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺟﻬﺎﺩ ﺍﳌﺸﺎﻗﲔ ﷲ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻜﻴﺪ ﺑﺸﱴ‬
‫ﺻﻨﻮﻓﻪ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺑﻂﺀ ﺍﻟﻨﺼﺮ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺑﻌﺪ ﺍﻟﺸﻘﺔ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺵ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻗﻠﺔ ﺍﻟﻨﺎﺻﺮ‬
‫‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺸﺎﺋﻚ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺀ ﺍﻟﻨﻔﻮﺱ ‪ ،‬ﻭﺿﻼﻝ ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﻭﺛﻘﻠﺔ ﺍﻟﻌﻨﺎﺩ ‪ ،‬ﻭﻣﻀﺎﺿﺔ‬
‫ﺍﻻﻋﺮﺍﺽ ‪.‬‬

‫ﻭﺣﲔ ﻳﻄﻮﻝ ﺍﻷﻣﺪ ‪ ،‬ﻭﻳﺸﻖ ﺍﳉﻬﺪ ‪ ،‬ﻗﺪ ﻳﻀﻌﻒ ﺍﻟﺼﱪ ‪ ،‬ﺃﻭ ﻳﻨﻔﺪ ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺯﺍﺩ ﻭﻣﺪﺩ ‪ .‬ﻭﻣﻦ ﰒ ﻳﻘﺮﻥ ﺍﻟﺼﻼﺓ‬
‫ﺇﱃ ﺍﻟﺼﱪ ؛ ﻓﻬﻲ ﺍﳌﻌﲔ ﺍﻟﺬﻱ ﻻ ﻳﻨﻀﺐ ‪ ،‬ﻭﺍﻟﺰﺍﺩ ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﺪ ‪ .‬ﺍﳌﻌﲔ ﺍﻟﺬﻱ ﳚﺪﺩ ﺍﻟﻄﺎﻗﺔ ‪ ،‬ﻭﺍﻟﺰﺍﺩ ﺍﻟﺬﻱ ﻳﺰﻭﺩ ﺍﻟﻘﻠﺐ‬
‫؛ ﻓﻴﻤﺘﺪ ﺣﺒﻞ ﺍﻟﺼﱪ ﻭﻻ ﻳﻨﻘﻄﻊ ‪ .‬ﰒ ﻳﻀﻴﻒ ﺇﱃ ﺍﻟﺼﱪ ‪ ،‬ﺍﻟﺮﺿﻰ ﻭﺍﻟﺒﺸﺎﺷﺔ ‪ ،‬ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ‪ ،‬ﻭﺍﻟﺜﻘﺔ ‪ ،‬ﻭﺍﻟﻴﻘﲔ ‪ .‬ﻭﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٩‬ﻳﹶﺄﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍﹾ ﺑﹺﺎﻟﺼﱠ ْﺒ ﹺﺮ ﻭَﺍﻟﺼﻼ ِﺓ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺼﱪ ﻛﺜﲑﺓ ﻧﺬﻛﺮ ﺑﻌﻀﻬﺎ‬
‫ﻓﻌﻦ ﺧﺒﺎﺏ ﺑﻦ ﺍﻷﺭﺙ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪:‬ﺷﻜﻮﻧﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻣﺘﻮﺳﺪ ﺑﺮﺩﺓ ﰲ ﻇﻞ‬
‫ﺍﻟﻜﻌﺒﺔ ‪ .‬ﻓﻘﻠﻨﺎ‪:‬ﺃﻻ ﺗﺴﺘﻨﺼﺮ ﻟﻨﺎ ؟ ﺃﻻ ﺗﺪﻋﻮ ﻟﻨﺎ ؟ ﻓﻘﺎﻝ‪ ":‬ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻗﺒﻠﻜﻢ ﻳﺆﺧﺬ ﺍﻟﺮﺟﻞ ﻓﻴﺤﻔﺮ ﻟﻪ ﰲ ﺍﻷﺭﺽ ‪،‬‬
‫ﻓﻴﺠﻌﻞ ﻓﻴﻬﺎ ‪ ،‬ﰒ ﻳﺆﺗﻰ ﺑﺎﳌﻨﺸﺎﺭ ‪ ،‬ﻓﻴﻮﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﻴﺠﻌﻞ ﻧﺼﻔﲔ ‪ ،‬ﻭﳝﺸﻂ ﺑﺄﻣﺸﺎﻁ ﺍﳊﺪﻳﺪ‬
‫))ﻣﺎ ﺩﻭﻥ ﳊﻤﻪ ﻭﻋﻈﻤﻪ ‪ ،‬ﻣﺎ ﻳﺼﺪﻩ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ ‪ . .‬ﻭﺍﷲ ﻟﻴﺘﻤﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﱴ ﻳﺴﲑ ﺍﻟﺮﺍﻛﺐ ﻣﻦ ﺻﻨﻌﺎﺀ‬
‫ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻓﻼ ﳜﺎﻑ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﺍﻟﺬﺋﺐ ﻋﻠﻰ ﻏﻨﻤﻪ ‪ ،‬ﻭﻟﻜﻨﻜﻢ ﺗﺴﺘﻌﺠﻠﻮﻥ ((‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪ ":‬ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳛﻜﻲ ﻧﺒﻴﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪ ،‬ﺿﺮﺑﻪ ﻗﻮﻣﻪ ﻓﺄﺩﻣﻮﻩ ‪ ،‬ﻭﻫﻮ ﳝﺴﺢ ﺍﻟﺪﻡ ﻋﻦ ﻭﺟﻬﻪ ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ) ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻘﻮﻣﻲ ﻓﺈﻬﻧﻢ ﻻ ﻳﻌﻠﻤﻮﻥ (‬
‫‪.‬‬
‫ﻭﻋﻦ ﳛﲕ ﺑﻦ ﻭﺛﺎﺏ ‪ ،‬ﻋﻦ ﺷﻴﺦ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
 ‫ﺍﳌﺴﻠﻢ(( ﺍﻟﺬﻱ ﳜﺎﻟﻂ ﺍﻟﻨﺎﺱ ﻭﻳﺼﱪ ﻋﻠﻰ ﺃﺫﺍﻫﻢ ﺧﲑ ﻣﻦ ﺍﻟﺬﻱ ﻻ ﳜﺎﻟﻄﻬﻢ ﻭﻻ ﻳﺼﱪ ﻋﻠﻰ ﺃﺫﺍﻫﻢ((‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‬

‫ﺇﻧﻪ ﻻ ﺑﺪ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻔﺎﱐ ﺍﻟﻀﻌﻴﻒ ﺍﶈﺪﻭﺩ ﺃﻥ ﻳﺘﺼﻞ ﺑﺎﻟﻘﻮﺓ ﺍﻟﻜﱪﻯ ‪ ،‬ﻳﺴﺘﻤﺪ ﻣﻨﻬﺎ ﺍﻟﻌﻮﻥ ﺣﲔ ﻳﺘﺠﺎﻭﺯ ﺍﳉﻬﺪ ﻗﻮﺍﻩ‬
‫ﺍﶈﺪﻭﺩﺓ ‪ .‬ﺣﻴﻨﻤﺎ ﺗﻮﺍﺟﻬﻪ ﻗﻮﻯ ﺍﻟﺸﺮ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ ‪ .‬ﺣﻴﻨﻤﺎ ﻳﺜﻘﻞ ﻋﻠﻴﻪ ﺟﻬﺪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺑﲔ ﺩﻓﻊ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﺇﻏﺮﺍﺀ ﺍﳌﻄﺎﻣﻊ ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﺗﺜﻘﻞ ﻋﻠﻴﻪ ﳎﺎﻫﺪﺓ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﻔﺴﺎﺩ ﻭﻫﻲ ﻋﻨﻴﻔﺔ ‪ .‬ﺣﻴﻨﻤﺎ ﻳﻄﻮﻝ ﺑﻪ ﺍﻟﻄﺮﻳﻖ ﻭﺗﺒﻌﺪ‬
‫ﺑﻪ ﺍﻟﺸﻘﺔ ﰲ ﻋﻤﺮﻩ ﺍﶈﺪﻭﺩ ‪ ،‬ﰒ ﻳﻨﻈﺮ ﻓﺈﺫﺍ ﻫﻮ ﱂ ﻳﺒﻠﻎ ﺷﻴﺌﺎ ﻭﻗﺪ ﺃﻭﺷﻚ ﺍﳌﻐﻴﺐ ‪ ،‬ﻭﱂ ﻳﻨﻞ ﺷﻴﺌﺎ ﻭﴰﺲ ﺍﻟﻌﻤﺮ ﲤﻴﻞ‬
‫ﻟﻠﻐﺮﻭﺏ ‪ .‬ﺣﻴﻨﻤﺎ ﳚﺪ ﺍﻟﺸﺮ ﻧﺎﻓﺸﺎ ﻭﺍﳋﲑ ﺿﺎﻭﻳﺎ ‪ ،‬ﻭﻻ ﺷﻌﺎﻉ ﰲ ﺍﻷﻓﻖ ﻭﻻ ﻣﻌﻠﻢ ﰲ ﺍﻟﻄﺮﻳﻖ ‪. .‬‬
‫ﻫﻨﺎ ﺗﺒﺪﻭ ﻗﻴﻤﺔ ﺍﻟﺼﻼﺓ ‪ . .‬ﺇﻬﻧﺎ ﺍﻟﺼﻠﺔ ﺍﳌﺒﺎﺷﺮﺓ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺎﱐ ﻭﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﻗﻴﺔ ‪ .‬ﺇﻬﻧﺎ ﺍﳌﻮﻋﺪ ﺍﳌﺨﺘﺎﺭ ﻻﻟﺘﻘﺎﺀ ﺍﻟﻘﻄﺮﺓ‬
‫ﺍﳌﻨﻌﺰﻟﺔ ﺑﺎﻟﻨﺒﻊ ﺍﻟﺬﻱ ﻻ ﻳﻐﻴﺾ ‪ .‬ﺇﻬﻧﺎ ﻣﻔﺘﺎﺡ ﺍﻟﻜﻨﺰ ﺍﻟﺬﻱ ﻳﻐﲏ ﻭﻳﻘﲏ ﻭﻳﻔﻴﺾ ‪ .‬ﺇﻬﻧﺎ ﺍﻻﻧﻄﻼﻗﺔ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻮﺍﻗﻊ ﺍﻷﺭﺿﻲ‬
‫ﺍﻟﺼﻐﲑ ﺇﱃ ﳎﺎﻝ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻜﻮﱐ ﺍﻟﻜﺒﲑ ‪ .‬ﺇﻬﻧﺎ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﺪﻯ ﻭﺍﻟﻈﻼﻝ ﰲ ﺍﳍﺎﺟﺮﺓ ‪ ،‬ﺇﻬﻧﺎ ﺍﻟﻠﻤﺴﺔ ﺍﳊﺎﻧﻴﺔ ﻟﻠﻘﻠﺐ ﺍﳌﺘﻌﺐ‬
‫ﺍﳌﻜﺪﻭﺩ ‪ . .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍ ﻟﺸﺪﺓ ﻗﺎﻝ‪ ":‬ﺃﺭﺣﻨﺎ ﻬﺑﺎ ﻳﺎ ﺑﻼﻝ " ‪ . .‬ﻭﻳﻜﺜﺮ‬
‫ﻣﻦ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺣﺰﺑﻪ ﺃﻣﺮ ﻟﻴﻜﺜﺮ ﻣﻦ ﺍﻟﻠﻘﺎﺀ ﺑﺎﷲ ‪.‬‬
‫) ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ(‪. .‬‬
‫ﻣﻌﻬﻢ ‪ ،‬ﻳﺆﻳﺪﻫﻢ ‪ ،‬ﻭﻳﺜﺒﺘﻬﻢ ‪ ،‬ﻭﻳﻘﻮﻳﻬﻢ ‪ ،‬ﻭﻳﺆﻧﺴﻬﻢ ‪ ،‬ﻭﻻ ﻳﺪﻋﻬﻢ ﻳﻘﻄﻌﻮﻥ ﺍﻟﻄﺮﻳﻖ ﻭﺣﺪﻫﻢ ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻬﻢ ﻟﻄﺎﻗﺘﻬﻢ‬
‫ﺍﶈﺪﻭﺩﺓ ‪ ،‬ﻭﻗﻮﻬﺗﻢ ﺍﻟﻀﻌﻴﻔﺔ ‪ ،‬ﺇﳕﺎ ﳝﺪﻫﻢ ﺣﲔ ﻳﻨﻔﺪ ﺯﺍﺩﻫﻢ ‪ ،‬ﻭﳚﺪﺩ ﻋﺰﳝﺘﻬﻢ ﺣﲔ ﺗﻄﻮﻝ ﻬﺑﻢ ﺍﻟﻄﺮﻳﻖ ‪ . .‬ﻭﻫﻮ ﻳﻨﺎﺩﻳﻬﻢ‬
‫ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ ﺫﻟﻚ ﺍﻟﻨﺪﺍﺀ ﺍﳊﺒﻴﺐ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪ . .‬ﻭﳜﺘﻢ ﺍﻟﻨﺪﺍﺀ ﺑﺬﻟﻚ ﺍﻟﺘﺸﺠﻴﻊ ﺍﻟﻌﺠﻴﺐ‪ ) :‬ﺇﻥ ﺍﷲ ﻣﻊ‬
‫ﺍﻟﺼﺎﺑﺮﻳﻦ(‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ١٠‬ﻭﻻ َﺗﻘﹸﻮﻟﹸﻮ ﹾﺍ ﻟِﻤَﻦ ُﻳ ﹾﻘَﺘﻞﹸ ﻓِﻰ ﺳَﺒﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻣْﻮَﺍﺕٌ ﺑﻞ ﺃﺣﻴﺎﺀ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪َ )) :‬ﻭ ﹶﻻ‬
‫ﺸُﻌﺮُﻭ ﹶﻥ(( ﺍﻟﺒﻘﺮﺓ‪١٥٤:‬‬
‫َﺗﻘﹸﻮﻟﹸﻮ ﹾﺍ ﻟِﻤَﻦ ﻳُ ﹾﻘَﺘﻞﹸ ﻓِﻰ ﺳَﺒﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻣْﻮَﺍﺕٌ َﺑ ﹾﻞ ﹶﺃ ْﺣﻴَﺎﺀ ﻭَﻟﹶﻜِﻦ ﻻﱠ َﺗ ْ‬
‫ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳُﺒﲔ ﻟﻨﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﺍﻟﺬﻱ ﻳﺴﺘﺸﻬﺪﻭﻥ ﻟﻴﺴﻮﺍ ﺃﻣﻮﺍﺗﺎ ﺑﻞ ﺃﺣﻴﺎﺀ‪،‬‬
‫ﺇﻥ ﻫﻨﺎﻟﻚ ﻗﺘﻠﻰ ﺷﻬﺪﺍﺀ ﰲ ﻣﻌﺮﻛﺔ ﺍﳊﻖ ‪ .‬ﺷﻬﺪﺍﺀ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ .‬ﻗﺘﻠﻰ ﺃﻋﺰﺍﺀ ﺃﺣﺒﺎﺀ ‪ .‬ﻗﺘﻠﻰ ﻛﺮﺍﻣﺎ ﺃﺯﻛﻴﺎﺀ ‪ -‬ﻓﺎﻟﺬﻳﻦ‬
‫ﳜﺮﺟﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻀﺤﻮﻥ ﺑﺄﺭﻭﺍﺣﻬﻢ ﰲ ﻣﻌﺮﻛﺔ ﺍﳊﻖ ‪ ،‬ﻫﻢ ﻋﺎﺩﺓ ﺃﻛﺮﻡ ﺍﻟﻘﻠﻮﺏ ﻭﺃﺯﻛﻰ ﺍﻷﺭﻭﺍﺡ ﻭﺃﻃﻬﺮ‬
‫ﺍﻟﻨﻔﻮﺱ ‪ -‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻟﻴﺴﻮﺍ ﺃﻣﻮﺍﺗﺎ ‪ .‬ﺇﻬﻧﻢ ﺃﺣﻴﺎﺀ ‪ .‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﻋﻨﻬﻢ‪:‬ﺃﻣﻮﺍﺕ ‪ .‬ﻻ ﳚﻮﺯ ﺃﻥ‬
‫ﻳﻌﺘﱪﻭﺍ ﺃﻣﻮﺍﺗﺎ ﰲ ﺍﳊﺲ ﻭﺍﻟﺸﻌﻮﺭ ‪ ،‬ﻭﻻ ﺃﻥ ﻳﻘﺎﻝ ﻋﻨﻬﻢ ﺃﻣﻮﺍﺕ ﺑﺎﻟﺸﻔﺔ ﻭﺍﻟﻠﺴﺎﻥ ‪ .‬ﺇﻬﻧﻢ ﺃﺣﻴﺎﺀ ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪.‬‬
‫ﻓﻬﻢ ﻻ ﺑﺪ ﺃﺣﻴﺎﺀ ‪.‬‬
‫ﺇﻬﻧﻢ ﻗﺘﻠﻮﺍ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ‪ ،‬ﻭﺣﺴﺒﻤﺎ ﺗﺮﻯ ﺍﻟﻌﲔ ‪ . .‬ﻭﺍﻟﻔﻜﺮﺓ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﻗﺘﻠﻮﺍ ﻫﺆﻻﺀ ﺗﺮﺗﻮﻱ ﺑﺪﻣﺎﺋﻬﻢ ﻭﲤﺘﺪ ‪ ،‬ﻭﺗﺄﺛﺮ‬
‫ﺍﻟﺒﺎﻗﲔ ﻭﺭﺍﺀﻫﻢ ﺑﺎﺳﺘﺸﻬﺎﺩﻫﻢ ﻳﻘﻮﻯ ﻭﳝﺘﺪ ‪ .‬ﻓﻬﻢ ﻣﺎ ﻳﺰﺍﻟﻮﻥ ﻋﻨﺼﺮﺍ ﻓﻌﺎﻻ ﺩﺍﻓﻌﺎ ﻣﺆﺛﺮﺍ ﰲ ﺗﻜﻴﻴﻒ ﺍﳊﻴﺎﺓ ﻭﺗﻮﺟﻴﻬﻬﺎ ‪،‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺻﻔﺔ ﺍﳊﻴﺎﺓ ﺍﻷﻭﱃ ‪ .‬ﻓﻬﻢ ﺃﺣﻴﺎﺀ ﺃﻭﻻ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﰒ ﻫﻢ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻬﺑﻢ ‪ -‬ﺇﻣﺎ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ‪ ،‬ﻭﺇﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ ﻻ ﻧﺪﺭﻱ ﳓﻦ ﻛﻨﻬﻪ ‪ .‬ﻭﺣﺴﺒﻨﺎ ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ‪:‬‬
‫) ﺃﺣﻴﺎﺀ ﻭﻟﻜﻦ ﻻ ﺗﺸﻌﺮﻭﻥ(‪ . .‬ﻷﻥ ﻛﻨﻪ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻓﻮﻕ ﺇﺩﺭﺍﻛﻨﺎ ﺍﻟﺒﺸﺮﻱ ﺍﻟﻘﺎﺻﺮ ﺍﶈﺪﻭﺩ ‪ .‬ﻭﻟﻜﻨﻬﻢ ﺃﺣﻴﺎﺀ ‪.‬‬
 ‫ﺃﺣﻴﺎﺀ ‪ .‬ﻭﻣﻦ ﰒ ﻻ ﻳﻐﺴﻠﻮﻥ ﻛﻤﺎ ﻳﻐﺴﻞ ﺍﳌﻮﺗﻰ ‪ ،‬ﻭﻳﻜﻔﻨﻮﻥ ﰲ ﺛﻴﺎﻬﺑﻢ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪﻭﺍ ﻓﻴﻬﺎ ‪ .‬ﻓﺎﻟﻐﺴﻞ ﺗﻄﻬﲑ ﻟﻠﺠﺴﺪ‬
‫ﺍﳌﻴﺖ ﻭﻫﻢ ﺃﻃﻬﺎﺭ ﲟﺎ ﻓﻴﻬﻢ ﻣﻦ ﺣﻴﺎﺓ ‪ .‬ﻭﺛﻴﺎﻬﺑﻢ ﰲ ﺍﻷﺭﺽ ﺛﻴﺎﻬﺑﻢ ﰲ ﺍﻟﻘﱪ ﻷﻬﻧﻢ ﺑﻌﺪ ﺃﺣﻴﺎﺀ ‪.‬‬

‫ﺃﺣﻴﺎﺀ ‪ .‬ﻓﻼ ﻳﺸﻖ ﻗﺘﻠﻬﻢ ﻋﻠﻰ ﺍﻷﻫﻞ ﻭﺍﻷﺣﺒﺎﺀ ﻭﺍﻷﺻﺪﻗﺎﺀ ‪ .‬ﺃﺣﻴﺎﺀ ﻳﺸﺎﺭﻛﻮﻥ ﰲ ﺣﻴﺎﺓ ﺍﻷﻫﻞ ﻭﺍﻷﺣﺒﺎﺀ ﻭﺍﻷﺻﺪﻗﺎﺀ ‪.‬‬
‫ﺃﺣﻴﺎﺀ ﻓﻼ ﻳﺼﻌﺐ ﻓﺮﺍﻗﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺒﺎﻗﻴﺔ ﺧﻠﻔﻬﻢ ‪ ،‬ﻭﻻ ﻳﺘﻌﺎﻇﻤﻬﺎ ﺍﻷﻣﺮ ‪ ،‬ﻭﻻ ﻳﻬﻮﻟﻨﻬﺎ ﻋﻈﻢ ﺍﻟﻔﺪﺍﺀ ‪.‬ﰒ ﻫﻢ ﺑﻌﺪ‬
‫ﻛﻮﻬﻧﻢ ﺃﺣﻴﺎﺀ ﻣﻜﺮﻣﻮﻥ ﻋﻨﺪ ﺍﷲ ‪ ،‬ﻣﺄﺟﻮﺭﻭﻥ ﺃﻛﺮﻡ ﺍﻷﺟﺮ ﻭﺃﻭﻓﺎﻩ‪:‬‬
‫ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) ﺇﻥ ﺃﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺣﻮﺍﺻﻞ ﻃﻴﻮﺭ ﺧﻀﺮ ﺗﺴﺮﺡ ﰲ ﺍﳉﻨﺔ ﺣﻴﺚ‬
‫ﺷﺎﺀﺕ ﰒ ﺗﺄﻭﻱ ﺇﱃ ﻗﻨﺎﺩﻳﻞ ﻣﻌﻠﻘﺔ ﲢﺖ ﺍﻟﻌﺮﺵ ‪ ،‬ﻓﺎﻃﻠﻊ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺇﻃﻼﻋﺔ ‪ .‬ﻓﻘﺎﻝ‪:‬ﻣﺎﺫﺍ ﺗﺒﻐﻮﻥ ؟ ﻓﻘﺎﻟﻮﺍ‪:‬ﻳﺎ ﺭﺑﻨﺎ ‪ .‬ﻭﺃﻱ‬
‫ﺷﻲﺀ ﻧﺒﻐﻲ ﻭﻗﺪ ﺃﻋﻄﻴﺘﻨﺎ ﻣﺎ ﱂ ﺗﻌﻂ ﺃﺣﺪﺍ ﻣﻦ ﺧﻠﻘﻚ ؟ ﰒ ﻋﺎﺩ ﻋﻠﻴﻬﻢ ﲟﺜﻞ ﻫﺬﺍ ‪ .‬ﻓﻠﻤﺎ ﺭﺃﻭﺍ ﺃﻬﻧﻢ ﻻ ﻳﺘﺮﻛﻮﻥ ﻣﻦ ﺃﻥ‬
‫ﻳﺴﺄﻟﻮﺍ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺮﻳﺪ ﺃﻥ ﺗﺮﺩﻧﺎ ﺇﱃ ﺍﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ ﻓﻨﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻠﻚ ﺣﱴ ﻧﻘﺘﻞ ﻓﻴﻚ ﻣﺮﺓ ﺃﺧﺮﻯ ‪ -‬ﳌﺎ ﻳﺮﻭﻥ ﻣﻦ ﺛﻮﺍﺏ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ‪ -‬ﻓﻴﻘﻮﻝ ﺍﻟﺮﺏ ﺟﻞ ﺟﻼﻟﻪ‪ :‬ﺇﱐ ﻛﺘﺒﺖ ﺃﻬﻧﻢ ﺇﻟﻴﻬﺎ ﻻ ﻳﺮﺟﻌﻮﻥ (( ‪.‬‬
‫ﻭﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪:‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) ﻣﺎ ﺃﺣﺪ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﳛﺐ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ‪،‬‬
‫ﻭﻟﻪ ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﺷﻲﺀ ‪ .‬ﺇﻻ ﺍﻟﺸﻬﻴﺪ ‪ ،‬ﻭﻳﺘﻤﲎ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻘﺘﻞ ﻋﺸﺮ ﻣﺮﺍﺕ ‪ ،‬ﳌﺎ ﻳﺮﻯ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ((‬
‫ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﻴﺨﺎﻥ‬
‫ﻭﻟﻜﻦ ﻣﻦ ﻫﻢ ﻫﺆﻻﺀ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻷﺣﻴﺎﺀ ؟ ﺇﻬﻧﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ) ﰲ ﺳﺒﻴﻞ ﺍﷲ(‪ . .‬ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﺩﻭﻥ ﺷﺮﻛﺔ‬
‫ﰲ ﺷﺎﺭﺓ ﻭﻻ ﻫﺪﻑ ﻭﻻ ﻏﺎﻳﺔ ﺇﻻ ﺍﷲ ‪ .‬ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ‪ .‬ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ‪ .‬ﰲ ﺳﺒﻴﻞ‬
‫ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ‪ . .‬ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻭﺣﺪﻩ ‪ ،‬ﻻ ﰲ ﺃﻱ ﺳﺒﻴﻞ ﺁﺧﺮ ‪ ،‬ﻭﻻ ﲢﺖ ﺃﻱ ﺷﻌﺎﺭ ﺁﺧﺮ ‪ ،‬ﻭﻻ ﺷﺮﻛﺔ ﻣﻊ‬
‫ﻫﺪﻑ ﺃﻭ ﺷﻌﺎﺭ ‪ .‬ﻭﰲ ﻫﺬﺍ ﺷﺪﺩ ﺍﻟﻘﺮﺁﻥ ﻭﺷﺪﺩ ﺍﳊﺪﻳﺚ ‪ ،‬ﺣﱴ ﻣﺎ ﺗﺒﻘﻰ ﰲ ﺍﻟﻨﻔﺲ ﺷﺒﻬﺔ ﺃﻭ ﺧﺎﻃﺮ ‪ . .‬ﻏﲑ ﺍﷲ ‪. .‬‬
‫ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪:‬ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﺷﺠﺎﻋﺔ ‪ ،‬ﻭﻳﻘﺎﺗﻞ ﲪﻴﺔ‬
‫‪ ،‬ﻭﻳﻘﺎﺗﻞ ﺭﻳﺎﺀ ‪ .‬ﺃﻱ ﺫﻟﻚ ﰲ ﺳﺒﻴﻞ ﺍﷲ ؟ ﻓﻘﺎﻝ )) ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ (( ‪ . .‬ﺃﺧﺮﺟﻪ‬
‫ﻣﺎﻟﻚ ﻭﺍﻟﺸﻴﺨﺎﻥ ‪.‬‬

‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪:‬ﺭﺟﻞ ﻳﺮﻳﺪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻫﻮ ﻳﺒﺘﻐﻲ ﻋﺮﺿﺎ ﻣﻦ‬
‫ﺍﻟﺪﻧﻴﺎ ؟ ﻓﻘﺎﻝ‪ ":‬ﻻ ﺃﺟﺮ ﻟﻪ " ‪ .‬ﻓﺄﻋﺎﺩ ﻋﻠﻴﻪ ﺛﻼﺛﺎ ‪ .‬ﻛﻞ ﺫﻟﻚ ﻳﻘﻮﻝ‪ ":‬ﻻ ﺃﺟﺮ ﻟﻪ " ‪ .‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ‪.‬‬
‫ﻭﻋﻨﻪ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪:‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) ﺗﻀﻤﻦ ﺍﷲ ﺗﻌﺎﱃ ﳌﻦ ﺧﺮﺝ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ .‬ﻻ‬
‫ﳜﺮﺟﻪ ﺇﻻ ﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻲ ﻭﺇﳝﺎﻥ ﰊ ﻭﺗﺼﺪﻳﻖ ﺑﺮﺳﻠﻲ ‪ . .‬ﻓﻬﻮ ﻋﻠﻲ ﺿﺎﻣﻦ ﺃﻥ ﺃﺩﺧﻠﻪ ﺍﳉﻨﺔ ﺃﻭ ﺃﺭﺟﻌﻪ ﺇﱃ ﻣﺴﻜﻨﻪ ﺍﻟﺬﻱ‬
‫ﺧﺮﺝ ﻣﻨﻪ ﻧﺎﺋﻼ ﻣﺎ ﻧﺎﻝ ﻣﻦ ﺃﺟﺮ ﺃﻭ ﻏﻨﻴﻤﺔ ‪ .‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ‪ ،‬ﻣﺎ ﻣﻦ ﻛﻠﻢ ﻳﻜﻠﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﺟﺎﺀ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻛﻬﻴﺌﺘﻪ ﻳﻮﻡ ﻛﻠﻢ ‪ ،‬ﻟﻮﻧﻪ ﻟﻮﻥ ﺩﻡ ﻭﺭﳛﻪ ﺭﻳﺢ ﻣﺴﻚ ‪ .‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻮﻻ ﺃﻥ ﺃﺷﻖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﺎ‬
‫ﻗﻌﺪﺕ ﺧﻼﻑ ﺳﺮﻳﺔ ﺗﻐﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﺑﺪﺍ ‪ .‬ﻭﻟﻜﻦ ﻻ ﺃﺟﺪ ﺳﻌﺔ ﻓﺄﲪﻠﻬﻢ ‪ ،‬ﻭﻻ ﳚﺪﻭﻥ ﺳﻌﺔ ﻓﻴﺘﺒﻌﻮﱐ ﻭﻳﺸﻖ‬
‫ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺨﻠﻔﻮﺍ ﻋﲏ ‪ .‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻮﺩﺩﺕ ﺃﻥ ﺍﻏﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﺄﻗﺘﻞ ‪ ،‬ﰒ ﺍﻏﺰﻭ ﻓﺄﻗﺘﻞ ‪ ،‬ﰒ ﺍﻏﺰﻭ‬
‫ﻓﺄﻗﺘﻞ ((ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﻴﺨﺎﻥ ‪.‬‬
‫ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺸﻬﺪﺍﺀ ‪ .‬ﻫﺆﻻﺀ ﺍﻟﺬﻱ ﳜﺮﺟﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻻ ﳜﺮﺟﻬﻢ ﺇﻻ ﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ ‪ ،‬ﻭﺇﳝﺎﻥ ﺑﻪ ‪ ،‬ﻭﺗﺼﺪﻳﻖ‬
‫ﺑﺮﺳﻠﻪ ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﻛﺘﺐ ﻟﻨﺎ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻠﻚ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺭﺣﻢ ﺷﻬﺪﺍﺀﻧﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﺗﻘﺒﻞ ﺷﻬﺪﺍﺀﻧﺎ‪ ،‬ﻭﺍﲨﻌﻨﺎ ﻬﺑﻢ ﰲ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ﻣﻊ‬
 ‫ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺣﺴﻦ ﺃﻭﻟﺌﻚ ﺭﻓﻴﻘﹰﺎ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬
‫ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﻉ‬
‫ﻑ ﻭَﺍ ﹾﻟ ﺠُﻮ ﹺ‬
‫ﺸﻲْﺀ ﻣّ َﻦ ﺍﹾﻟ ﺨَﻮ ْ‬‫) ‪ ( ١١‬ﻭَﻟﹶﻨَﺒْﻠﹸﻮَﻧﱠﻜﹸﻢ ﹺﺑ َ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭ ﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ(( ﺍﻟﺒﻘﺮﺓ‪ ،١٥٥:‬ﻭﺫﻟﻚ ﺍﻻﺑﺘﻼﺀ‬ ‫ﺲ ﻭَﺍﻟﺜﱠﻤَﺮﺍ ِ‬ ‫ﺺ ﻣّ َﻦ ﺍ ﹾﻻ َﻣﻮَﺍ ﹺﻝ ﻭَﺍﻻﹾﻧﻔﹸ ﹺ‬ ‫ﻉ َﻭَﻧ ﹾﻘ ﹴ‬
‫ﻑ ﻭَﺍ ﹾﻟ ﺠُﻮ ﹺ‬
‫ﺸﻲْﺀ ﻣّ َﻦ ﺍﹾﻟ ﺨَﻮ ْ‬
‫))ﻭَﻟﹶﻨَﺒْﻠﹸﻮَﻧﱠﻜﹸﻢ ﹺﺑ َ‬
‫ﺺ ﻣّ َﻦ ﺍ ﹾﻻ َﻣﻮَﺍ ﹺﻝ‬
‫ﻉ َﻭَﻧ ﹾﻘ ﹴ‬‫ﻑ ﻭَﺍﹾﻟ ﺠُﻮ ﹺ‬ ‫ﺸﻲْﺀ ﻣّ َﻦ ﺍﹾﻟ ﺨَﻮ ْ‬ ‫ﻭﺍﻻﻣﺘﺤﺎﻥ ﻣﻦ ﺍﷲ ﺣﱴ ﳝﻴﺰ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ‪)) ،‬ﻭَﻟﹶﻨَﺒْﻠﹸﻮَﻧﱠﻜﹸﻢ ﹺﺑ َ‬
‫ﺕ َﻭَﺑﺸّ ﹺﺮ ﺍﻟﺼﱠﺎﺑﹺﺮﹺﻳﻦَ ﺍﻟﱠﺬِﻳ َﻦ ﺇﹺﺫﹶﺍ ﹶﺃ ﺻَﺎَﺑ ْﺘﻬُﻢ ﻣﱡﺼِﻴﺒَﺔﹲ ﻗﹶﺎﻟﹸﻮ ﹾﺍ ﹺﺇﻧﱠﺎ ِﻟﻠﱠ ِﻪ َﻭﹺﺇﻧﱠﺎ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺭﺍﺟﹺﻌﻮ ﹶﻥ(( ﺍﻟﺒﻘﺮﺓ‪.١٥٦ ،١٥٥:‬‬ ‫ﺲ ﻭَﺍﻟﺜﱠﻤَﺮﺍ ِ‬ ‫ﻭَﺍﻻﹾﻧﻔﹸ ﹺ‬
‫ﻭﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺃﺗﺒﺎﻉ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻣﺒﺘﻠﻴﻬﻢ ﻭﳑﺘﺤﻨﻬﻢ ﺑﺸﺪﺍﺋﺪ ﻣﻦ ﺍﻷﻣﻮﺭ ﻟﻴﻌﻠﻢ ﻣﻦ‬
‫ﻳﺘﺒﻊ ﺍﻟﺮﺳﻮﻝ ﳑﻦ ﻳﻨﻘﻠﺐ ﻋﻠﻰ ﻋﻘﺒﻴﻪ‪ ،‬ﻛﻤﺎ ﺍﺑﺘﻼﻫﻢ ﻓﺎﻣﺘﺤﻨﻬﻢ ﺑﺘﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺇﱃ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻛﻤﺎ ﺍﻣﺘﺤﻦ‬
‫ﳉﻨﱠ ﹶﺔ َﻭﹶﻟﻤﱠﺎ ﻳَﺄِﺗ ﹸﻜ ْﻢ َﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳ َﻦ ﺧَﻠﹶﻮْﺍ ِﻣ ْﻦ‬
‫ﺴ ْﺒُﺘ ْﻢ ﺃ ﹾﻥ َﺗ ْﺪﺧُﻠﹸﻮﺍ ﺍ ﹶ‬
‫ﺃﺻﻔﻴﺎﺀﻩ ﻗﺒﻠﻬﻢ‪ ،‬ﻭﻭﻋﺪﻫﻢ ﺫﻟﻚ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺃ ْﻡ َﺣ ِ‬
‫ﺼ َﺮ ﺍﻟﻠﱠ ِﻪ‬
‫ﺼﺮُ ﺍ ﻟﻠﱠ ِﻪ ﺃﻻ ﺇﻥﱠ َﻧ ْ‬
‫ﹶﻗ ْﺒِﻠ ﹸﻜ ْﻢ َﻣﺴﱠ ْﺘﻬُﻢُ ﺍﻟﺒﺄﺳﺎ ُﺀ ﻭﺍﻟﻀﱠﺮﱠﺍﺀُ َﻭﺯُ ﹾﻟ ﹺﺰﻟﹸﻮﺍ َﺣﺘﱠﻰ َﻳﻘﹸﻮ ﹶﻝ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ َﻣ َﻌﻪُ َﻣﺘَﻰ َﻧ ْ‬
‫ﻗﹶﺮﹺﻳﺐٌ)ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ(‬
‫ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﻓﻀﻞ ﺍﻟﺼﱪ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﺫﺍ ﺃﻣﺮ ﻣﻼﺋﻜﺘﻪ ﺃﻥ ﻳﻘﺒﻀﻮﺍ ﺭﻭﺡ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻓﺘﻘﺒﺾ ﺍﳌﻼﺋﻜﺔ ﺭﻭﺣﻪ ﰒ‬
‫ﻳﻌﻮﺩﻭﻥ‪ ،‬ﻓﻴﺴﺄﳍﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ -‬ﻭﻫﻮ ﻬﺑﻢ ﺃﻋﻠﻢ ‪ -‬ﺃﻗﺒﻀﺘﻢ ﺭﻭﺡ ﻋﺒﺪﻱ ﻓﻼﻥ؟ ﻓﺘﻘﻮﻝ ﺍﳌﻼﺋﻜﺔ‪ :‬ﻧﻌﻢ ‪ ..‬ﻭﻳﺴﺄﳍﻢ ﺍﷲ‪:‬‬
‫ﻣﺎﺫﺍ ﻗﺎﻝ ﻋﺒﺪﻱ ﻓﻼﻥ؟ – ﻣﺎﺫﺍ ﻛﺎﻥ ﺭﺩ ﺍﻟﻔﻌﻞ ﻋﻨﺪ ﻭﺍﻟﺪﻩ ﻋﻨﺪ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ؟ ﻓﺘﻘﻮﻝ ﺍﳌﻼﺋﻜﺔ‪ :‬ﲪﺪﻙ ﻭﺍﺳﺘﺮﺟﻊ –‬
‫ﺃﻱ ﺇﻥ ﺩﺃﺏ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻘﻮﻝ ﻋﻨﺪﻣﺎ ﺗﺼﻴﺒﻪ ﻣﺼﻴﺒﺔ‪ :‬ﺇﻧﺎ ﷲ ﻭ ﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ ‪ -‬ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻠﻤﻼﺋﻜﺔ‪ :‬ﺍﺑﻨﻮﺍ‬
‫ﻟﻌﺒﺪﻱ ﺑﻴﺘﺎﹰ ﰲ ﺍﳉﻨﺔ ﻭﲰﻮﻩ ﺑﻴﺖ ﺍﳊﻤﺪ‪.‬‬
‫)ﻭﺑﺸﺮ ﺍﻟﺼﺎﺑﺮﻳﻦ ‪ .‬ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒﺔ ﻗﺎﻟﻮﺍ‪:‬ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ(‪. .‬‬

‫ﺇﻧﺎ ﷲ ‪ . .‬ﻛﻠﻨﺎ ‪ . .‬ﻛﻞ ﻣﺎ ﻓﻴﻨﺎ ‪ . .‬ﻛﻞ ﻛﻴﺎﻧﻨﺎ ﻭﺫﺍﺗﻴﺘﻨﺎ ‪ . .‬ﷲ ‪ . .‬ﻭﺇﻟﻴﻪ ﺍﳌﺮﺟﻊ ﻭﺍﳌﺂﺏ ﰲ ﻛﻞ ﺃﻣﺮ ﻭﰲ ﻛﻞ ﻣﺼﲑ ‪. .‬‬
‫ﺍﻟﺘﺴﻠﻴﻢ ‪ . .‬ﺍﻟﺘﺴﻠﻴﻢ ﺍﳌﻄﻠﻖ ‪ . .‬ﺗﺴﻠﻴﻢ ﺍﻻﻟﺘﺠﺎﺀ ﺍﻷﺧﲑ ﺍﳌﻨﺒﺜﻖ ﻣﻦ ﺍﻻﻟﺘﻘﺎﺀ ﻭﺟﻬﺎ ﻟﻮﺟﻪ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﻮﺣﻴﺪﺓ ‪ ،‬ﻭﺑﺎﻟﺘﺼﻮﺭ‬
‫ﺍﻟﺼﺤﻴﺢ ‪.‬‬
‫)ﻭﺑﺸﺮ ﺍﻟﺼﺎﺑﺮﻳﻦ ‪ .‬ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒﺔ ﻗﺎﻟﻮﺍ‪:‬ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‬
‫ﻭﺑﺸﺮ ﻳﺎ ﳏﻤﺪ ﺍﻟﺼﺎﺑﺮﻳﻦ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﻬﺑﻢ ﻣﻦ ﻧﻌﻤﺔ ﻓﻤﲏ‪ ،‬ﻓﻴﻘﺮّﻭﻥ ﺑﻌﺒﻮﺩﻳﱵ‪ ،‬ﻭﻳﻮﺣﺪﻭﻧﲏ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪،‬‬
‫ﻭﻳﺼﺪّﻗﻮﻥ ﺑﺎﳌﻌﺎﺩ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱄﹼ ﻓﻴﺴﺘﺴﻠﻤﻮﻥ ﻟﻘﻀﺎﺋﻲ‪ ،‬ﻭﻳﺮﺟﻮﻥ ﺛﻮﺍﰊ ﻭﳜﺎﻓﻮﻥ ﻋﻘﺎﰊ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﻋﻨﺪ ﺍﻣﺘﺤﺎﱐ ﺇﻳﺎﻫﻢ‬
‫ﺑﺒﻌﺾ ﳏﲏ‪ ،‬ﻭﺍﺑﺘﻼﺋﻲ ﺇﻳﺎﻫﻢ ﲟﺎ ﻭﻋﺪﻬﺗﻢ ﺃﻥ ﺃﺑﺘﻠﻴﻬﻢ ﺑﻪ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﳉﻮﻉ ﻭﻧﻘﺺ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ ﻭﺍﻟﺜﻤﺮﺍﺕ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺃﻧﺎ ﳑﺘﺤﻨﻬﻢ ﻬﺑﺎ‪ .‬ﺇﻧﺎ ﳑﺎﻟﻴﻚ ﺭﺑﻨﺎ ﻭﻣﻌﺒﻮﺩﻧﺎ ﺃﺣﻴﺎﺀ ﻭﳓﻦ ﻋﺒﻴﺪﻩ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺑﻌﺪ ﳑﺎﺗﻨﺎ ﺻﺎﺋﺮﻭﻥ ﺗﺴﻠﻴﻤﺎ‬
‫ﻟﻘﻀﺎﺋﻲ ﻭﺭﺿﺎ ﺑﺄﺣﻜﺎﻣﻲ‪.‬‬
‫ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺼﺎﺑﺮﻭﻥ ‪:. .‬‬
‫) ﺃﻭﻟﺌﻚ ﻋﻠﻴﻬﻢ ﺻﻠﻮﺍﺕ ﻣﻦ ﺭﻬﺑﻢ ﻭﺭﲪﺔ ‪ ،‬ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻬﺘﺪﻭﻥ(‪. .‬‬
‫ﺻﻠﻮﺍﺕ ﻣﻦ ﺭﻬﺑﻢ ‪ . .‬ﻳﺮﻓﻌﻬﻢ ﻬﺑﺎ ﺇﱃ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻧﺼﻴﺐ ﻧﺒﻴﻪ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﻫﻮ ﻭﻣﻼﺋﻜﺘﻪ ﺳﺒﺤﺎﻧﻪ ‪ . .‬ﻭﻫﻮ ﻣﻘﺎﻡ‬
‫ﻛﺮﱘ ‪ . .‬ﻭﺭﲪﺔ ‪ . .‬ﻭﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ ﺑﺄﻬﻧﻢ ﻫﻢ ﺍﳌﻬﺘﺪﻭﻥ ‪. .‬‬
‫ﺃﺧﱪ ﺍﷲ ﺃﻥ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﺳﻠﻢ ﺍﻷﻣﺮ ﺇﱃ ﺍﷲ ﻭﺭﺟﻊ ﻭﺍﺳﺘﺮﺟﻊ ﻋﻨﺪ ﺍﳌﺼﻴﺒﺔ‪ ،‬ﻛﺘﺐ ﻟﻪ ﺛﻼﺙ ﺧﺼﺎﻝ ﻣﻦ ﺍﳋﲑ‪ :‬ﺍﻟﺼﻼﺓ ﻣﻦ‬
‫ﺍﷲ‪ ،‬ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﲢﻘﻴﻖ ﺳﺒﻴﻞ ﺍﳍﺪﻯ‪ .‬ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪َ )) :‬ﻣ ْﻦ ﺍ ْﺳَﺘ ْﺮ َﺟ َﻊ ِﻋ ْﻨ َﺪ ﺍﹸﳌﺼِﻴَﺒ ِﺔ َﺟَﺒ َﺮ ﺍﻟﻠﱠ ُﻪ‬
‫ﺴ َﻦ ﻋُ ﹾﻘﺒَﺎﻩُ‪َ ،‬ﻭ َﺟَﻌ ﹶﻞ ﹶﻟﻪُ َﺧﻠﹶﻔﺎ ﺻَﺎﻟِﺤﺎ َﻳ ْﺮﺿَﺎ ُﻩ((‪.‬‬
‫ُﻣﺼِﻴَﺒَﺘﻪُ‪ ،‬ﻭﺃ ْﺣ َ‬
‫ﺍﻟﻠﻬﻢ ﺗﺐ ﻋﻠﻴﻨﺎ ﺗﻮﺑﺔ ﺻﺎﺩﻗﺔ ﻧﺼﻮﺣﹰﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﲪﻨﺎ ﺑﺮﲪﺘﻚ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ‬
‫ﻧﺴﺘﻐﻔﺮﻙ ﻭﻧﺘﻮﺏ ﺇﻟﻴﻚ‪ .‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ١٢‬ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻟﻘﺎﺀﻧﺎ ﺍﻟﻴﻮﻡ ﻣﻊ ﺃﻋﻈﻢ ﺍﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ‪:‬‬
‫ﻣﻊ ﺃﻳﺔ ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )‪٠‬ﻣﻦ ﻗﺮﺃﻫﺎ ﺑﻌﺪ ﻛﻞ ﺻﻼﺓ ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺇﻻ ﺃﻥ ﳝﻮﺕ (‬
‫))ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺸﻔﻊ ﻋﻨﺪﻩ ﺇﻻ‬
‫ﺑﺈﺫﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻤﻪ ﺇﻻ ﲟﺎ ﺷﺎﺀ ﻭﺳﻊ ﻛﺮﺳﻴﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻻ‬
‫ﻳﺆﻭﺩﻩ ﺣﻔﻈﻬﻤﺎ ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ((‪ .‬ﺍﻟﺒﻘﺮﺓ‬
‫ﻟﻘﺪ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺃﻋﻈﻢ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ؟ ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺃﻋﻠﻢ ﻓﺴﺄﻟﻪ ﻣﺮﺓ ﺛﺎﻧﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻓﺤﻴﻨﻤﺎ ﺳﺄﻟﻪ ﺍﻟﺜﺎﻟﺜﺔ؟ ﻗﺎﻝ‪)) :‬ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ(( ﻓﻀﺮﺏ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺻﺪﺭ ﺃﰊ ﻭﻗﺎﻝ ﻟﻪ‪)) :‬ﻟﻴﻬﻨﻚ ﺍﻟﻌﻠﻢ ﺃﺑﺎ ﺍﳌﻨﺬﺭ(( ﻫﻨﺄﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺣﻮﺍﻩ ﺻﺪﺭﻩ ‪ ..‬ﻓﻬﻮ ﺃﻗﺮﺃ ﺍﻷﻣﺔ ﺑﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﱂ ﺗﻜﻦ ﻗﺮﺍﺀﺗﻪ ﺩﻭﻥ ﻋﻠﻢ ‪ ..‬ﺑﻞ ﻟﻘﺪ ﻋﻠﻢ ﺃﻋﻈﻢ ﺁﻳﺔ ﳌﺎ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺻﻔﺎﺕ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﳌﺎ ﲢﻮﻳﻪ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ‪ ..‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻋﺸﺮ ﲨﻞ ﻣﺴﺘﻘﻠﺔ‪.‬‬
‫ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﺗﻐﺮﺱ ﰲ ﻗﻠﻮﺑﻨﺎ ﺃﻥ ﺍﳊﺎﻛﻤﻴﺔ ﷲ ﻭﺣﺪﻩ ‪ .‬ﻓﻴﻜﻮﻥ ﺍﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﳌﺸﺮﻉ ﻟﻠﻌﺒﺎﺩ ؛ ﻭﳚﻲﺀ ﺗﺸﺮﻳﻊ ﺍﻟﺒﺸﺮ ﻣﺴﺘﻤﺪﺍ‬
‫ﻣﻦ ﺷﺮﻳﻌﺔ ﺍﷲ ‪ .‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻳﺴﺘﻤﺪ ﺍﳌﺆﻣﻦ ﻛﻞ ﺍﻟﻘﻴﻢ ﻣﻦ ﺍﷲ ؛ ﻓﻼ ﺍﻋﺘﺒﺎﺭ ﻟﻘﻴﻤﺔ ﻣﻦ ﻗﻴﻢ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﺇﺫﺍ ﱂ ﺗﻘﺒﻞ‬
‫ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ ‪ ،‬ﻭﻻ ﺷﺮﻋﻴﺔ ﻟﻮﺿﻊ ﺃﻭ ﺗﻘﻠﻴﺪ ﺃﻭ ﺗﻨﻈﻴﻢ ﳜﺎﻟﻒ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ‪ . .‬ﻭﻫﻜﺬﺍ ﺇﱃ ﺁﺧﺮﻣﺎ ﻳﻨﺒﺜﻖ ﻋﻦ ﻣﻌﲎ‬
‫ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻣﻦ ﻣﺸﺎﻋﺮ ﰲ ﺍﻟﻀﻤﲑ ﺃﻭ ﻣﻨﺎﻫﺞ ﳊﻴﺎﺓ ﺍﻟﻨﺎﺱ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ) ﰲ ﺿﻼﻝ ﺍﻟﻘﺮﺁﻥ (‬

‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ(( ﺇﺧﺒﺎﺭ ﺑﺄﻧﻪ ﺍﳌﻨﻔﺮﺩ ﺑﺎﻹﳍﻴﺔ ﳉﻤﻴﻊ ﺍﳋﻼﺋﻖ‪ ،‬ﻓﻼ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﻫﻮ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻫﻮ‬
‫ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ )) ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ(( ﺃﻱ ﺍﳊﻲ ﰲ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﺃﺑﺪﺍﹰ‪ ،‬ﺍﻟﻘﻴﻢ ﻟﻐﲑﻩ ﻭﻻ ﻗﻮﺍﻡ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﺑﺪﻭﻥ‬
‫ﺃﻣﺮﻩ‪.‬‬
‫ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ‪.‬‬
‫ﻭﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻳﻮﺻﻒ ﻬﺑﺎ ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﱂ ﺗﺄﺕ ﻣﻦ ﻣﺼﺪﺭ ﺁﺧﺮ ﻛﺤﻴﺎﺓ ﺍﳋﻼﺋﻖ ﺍﳌﻜﺴﻮﺑﺔ ﺍﳌﻮﻫﻮﺑﺔ‬
‫ﳍﺎ ﻣﻦ ﺍﳋﺎﻟﻖ ‪ .‬ﻭﻣﻦ ﰒ ﻳﺘﻔﺮﺩ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﺎﳊﻴﺎﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ .‬ﻛﻤﺎ ﺃﻬﻧﺎ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻷﺯﻟﻴﺔ ﺍﻷﺑﺪﻳﺔ ﺍﻟﱵ ﻻ‬
‫ﺗﺒﺪﺃ ﻣﻦ ﻣﺒﺪﺃ ﻭﻻ ﺗﻨﺘﻬﻲ ﺇﱃ ﻬﻧﺎﻳﺔ ‪ ،‬ﻓﻬﻲ ﻣﺘﺠﺮﺩﺓ ﻋﻦ ﻣﻌﲎ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺼﺎﺣﺐ ﳊﻴﺎﺓ ﺍﳋﻼﺋﻖ ﺍﳌﻜﺘﺴﺒﺔ ﺍﶈﺪﺩﺓ ﺍﻟﺒﺪﺀ‬
‫ﻭﺍﻟﻨﻬﺎﻳﺔ ‪ .‬ﻭﻣﻦ ﰒ ﻳﺘﻔﺮﺩ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻛﺬﻟﻚ ﺑﺎﳊﻴﺎﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ .‬ﰒ ﺇﻬﻧﺎ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱵ‬
 ‫ﺍﻋﺘﺎﺩ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﻬﺑﺎ ﺍﳊﻴﺎﺓ ‪ .‬ﻓﺎﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪)) ( ١٣‬ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ((‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫))ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ(( ﻻ ﺗﻐﻠﺒﻪ ﺳﻨﺔ ﻭﻫﻲ ﺍﻟﻨﻌﺎﺱ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻭﻻ ﻧﻮﻡ(( ﻷﻧﻪ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻨﻌﺎﺱ‪.‬‬
‫ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺢ‪ )) :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻨﺎﻡ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻨﺎﻡ‪ ،‬ﳜﻔﺾ ﺍﻟﻘﺴﻂ ﻭﻳﺮﻓﻌﻪ‪ ،‬ﻳﺮﻓﻊ ﺇﻟﻴﻪ ﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ ﻗﺒﻞ ﻋﻤﻞ ﺍﻟﻠﻴﻞ‬
‫ﻭﻋﻤﻞ ﺍﻟﻠﻴﻞ ﻗﺒﻞ ﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺣﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ﻟﻮ ﻛﺸﻔﻪ ﻻﺣﺘﺮﻗﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻪ ﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺑﺼﺮﻩ ﻣﻦ ﺧﻠﻘﻪ((‪.‬‬
‫)) ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ(( ﺇﺧﺒﺎﺭ ﺑﺄﻥ ﺍﳉﻤﻴﻊ ﻋﺒﻴﺪﻩ ﻭﰲ ﻣﻠﻜﻪ ﻭﲢﺖ ﻗﻬﺮﻩ ﻭﺳﻠﻄﺎﻧﻪ‪.‬‬
‫) ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ(‪. .‬‬

‫ﻓﻬﻲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪ .‬ﻛﻤﺎ ﺃﻬﻧﺎ ﻫﻲ ﺍﳌﻠﻜﻴﺔ ﺍﳌﻄﻠﻘﺔ ‪ . .‬ﺍﳌﻠﻜﻴﺔ ﺍﻟﱵ ﻻ ﻳﺮﺩ ﻋﻠﻴﻬﺎ ﻗﻴﺪ ﻭﻻ ﺷﺮﻁ ﻭﻻ ﻓﻮﺕ ﻭﻻ ﺷﺮﻛﺔ ‪.‬‬
‫ﻭﻫﻲ ﻣﻔﻬﻮﻡ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ .‬ﻓﺎﷲ ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﺍﳊﻲ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﺍﻟﻘﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﺍﳌﺎﻟﻚ ﺍﻟﻮﺍﺣﺪ ﻭﻫﻲ ﻧﻔﻲ‬
‫ﻟﻠﺸﺮﻛﺔ ﰲ ﺻﻮﺭﻬﺗﺎ ﺍﻟﱵ ﺗﺮﺩ ﻋﻠﻰ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﻭﻣﺪﺍﺭﻛﻬﻢ ‪ .‬ﻛﻤﺎ ﺃﻬﻧﺎ ﺫﺍﺕ ﺃﺛﺮ ﰲ ﺇﻧﺸﺎﺀ ﻣﻌﲎ ﺍﳌﻠﻜﻴﺔ ﻭﺣﻘﻴﻘﺘﻬﺎ ﰲ‬
‫ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ‪ .‬ﻓﺈﺫﺍ ﲤﺤﻀﺖ ﺍﳌﻠﻜﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﷲ ‪ ،‬ﱂ ﻳﻜﻦ ﻟﻠﻨﺎﺱ ﻣﻠﻜﻴﺔ ﺍﺑﺘﺪﺍﺀ ﻟﺸﻲﺀ ‪ .‬ﺇﳕﺎ ﻛﺎﻥ ﳍﻢ ﺍﺳﺘﺨﻼﻑ ﻣﻦ‬
‫ﺍﳌﺎﻟﻚ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﳝﻠﻚ ﻛﻞ ﺷﻲﺀ ‪ .‬ﻭﻣﻦ ﰒ ﻭﺟﺐ ﺃﻥ ﳜﻀﻌﻮﺍ ﰲ ﺧﻼﻓﺘﻬﻢ ﻟﺸﺮﻭﻃﺎﳌﺎﻟﻚ ﺍﳌﺴﺘﺨﻠﻒ ﰲ‬
‫ﻫﺬﻩ ﺍﳌﻠﻜﻴﺔ ‪ .‬ﻭﺷﺮﻭﻁ ﺍﳌﺎﻟﻚ ﺍﳌﺴﺘﺨﻠﻒ ﻗﺪ ﺑﻴﻨﻬﺎ ﳍﻢ ﰲ ﺷﺮﻳﻌﺘﻪ ؛ ﻓﻠﻴﺲ ﳍﻢ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻨﻬﺎ‬
‫))ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺸﻔﻊ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ(( ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻭﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ(( ﻭﻫﺬﺍ ﻣﻦ ﻋﻈﻤﺘﻪ ﻭﻛﱪﻳﺎﺋﻪ‬
‫ﻭﺟﻼﻟﻪ ﻋﺰ ﻭﺟﻞ ﻭﺃﻧﻪ ﻻ ﻳﺘﺠﺎﺳﺮ ﺃﺣﺪ ﻋﻠﻰ ﺃﻥ ﻳﺸﻔﻊ ﻷﺣﺪ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻥ ﻟﻪ ﰲ ﺍﻟﺸﻔﺎﻋﺔ ‪ ...‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ‪)) :‬ﰒ ﺁﰐ ﲢﺖ ﺍﻟﻌﺮ ﺵ ﻓﺄﺧﺮ ﺳﺎﺟﺪﹰﺍ ﻓﻴﺪﻋﲏ ﻣﺎ ﺷﺎﺀ ﺃﻥ ﻳﺪﻋﲏ‪،‬‬
‫ﰒ ﻳﻘﺎﻝ‪ :‬ﺍﺭﻓﻊ ﺭﺃﺳﻚ‪ ،‬ﻭﻗﻞ ﺗﺴﻤﻊ‪ ،‬ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ(( ﻓﻼ ﺷﻔﺎﻋﺔ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﺇﺫﻥ ﳌﻦ ﻳﺸﻔﻊ ﻭﳌﻦ ﻳﺸﻔﻊ ﻟﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫)) ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻭﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ ﻭﻫﻢ ﻣﻦ ﺧﺸﻴﺘﻪ ﻣﺸﻔﻘﻮﻥ((ﺍﻻﻧﺒﻴﺎﺀ‬
‫)ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺸﻔﻊ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ ؟(‬
‫ﺇﻬﻧﺎ ﺻﻔﺔ ﺃﺧﺮﻯ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ؛ ﺗﻮﺿﺢ ﻣﻘﺎﻡ ﻷﻟﻮﻫﻴﺔ ﻭﻣﻘﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ‪ . .‬ﻓﺎﻟﻌﺒﻴﺪ ﲨﻴﻌﺎ ﻳﻘﻔﻮﻥ ﰲ ﺣﻀﺮﺓ ﺍﻷﻟﻮﻫﻴﺔ‬
‫ﻣﻮﻗﻒ ﺍﻟﻌﺒﻮﺩﻳﺔ ؛ ﻻ ﻳﺘﻌﺪﻭﻧﻪ ﻭﻻ ﻳﺘﺠﺎﻭﺯﻭﻧﻪ ‪ ،‬ﻳﻘﻔﻮﻥ ﰲ ﻣﻘﺎﻡ ﺍﻟﻌﺒﺪ ﺍﳋﺎﺷﻊ ﺍﳋﺎﺿﻊ ؛ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﻡ ﺑﲔ ﻳﺪﻱ ﺭﺑﻪ ؛‬
‫ﻭﻻ ﳚﺮﺅ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﺪﻩ ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺆﺫﻥ ﻟﻪ ‪ ،‬ﻓﻴﺨﻀﻊ ﻟﻺﺫﻥ ﻭﻳﺸﻔﻊ ﰲ ﺣﺪﻭﺩﻩ ‪ . .‬ﻭﻫﻢ ﻳﺘﻔﺎﺿﻠﻮﻥ ﻓﻴﻤﺎ‬
‫ﺑﻴﻨﻬﻢ ‪ ،‬ﻭﻳﺘﻔﺎﺿﻠﻮﻥ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺍﳊﺪ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺎﻭﺯﻩ ﻋﺒﺪ ‪.‬‬

‫)) ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ(( ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺣﺎﻃﺔ ﻋﻠﻢ ﺍﷲ ﲜﻤﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﺎﺿﻴﻬﺎ ﻭﺣﺎﺿﺮﻫﺎ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﺇﺧﺒﺎﺭﹰﺍ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪)) ،‬ﻭﻣﺎ ﻧﺘﻨﺰﻝ ﺇﻻ ﺑﺄﻣﺮ ﺭﺑﻚ ﻟﻪ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻭﻣﺎ ﺧﻠﻔﻨﺎ ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ﻭﻣﺎ ﻛﺎﻥ ﺭﺑﻚ‬
‫ﻧﺴﻴﹰﺎ((ﻣﺮﱘ‬
‫) ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ (‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻄﺮﻓﻴﻬﺎ ﺗﺴﺎﻫﻢ ﻛﺬﻟﻚ ﰲ ﺗﻌﺮﻳﻒ ﺍﳌﺴﻠﻢ ﺑﺈﳍﻪ ‪ ،‬ﻭﰲ ﲢﺪﻳﺪ ﻣﻘﺎﻣﻪ ﻫﻮ ﻣﻦ ﺇﳍﻪ ‪ .‬ﻓﺎﷲ ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻱ‬
‫ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ‪ .‬ﻭﻫﻮ ﺗﻌﺒﲑ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﻞ ﺍﻟﻜﺎﻣﻞ ﺍﳌﺴﺘﻘﺼﻲ ﻟﻜﻞ ﻣﺎ ﺣﻮﳍﻢ ‪ .‬ﻓﻬﻮ ﻳﺸﻤﻞ ﺣﺎﺿﺮﻫﻢ ﺍﻟﺬﻱ ﺑﲔ‬
 ‫ﺃﻳﺪﻳﻬﻢ ؛ ﻭﻳﺸﻤﻞ ﻏﻴﺒﻬﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﻣﻀﻰ ﻭﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ ﻭﻫﻮ ﻋﻨﻬﻢ ﳏﺠﻮﺏ ‪ .‬ﻛﺬﻟﻚ ﻫﻮ ﻳﺸﻤﻞ ﻣﺎ ﻳﻌﻠﻤﻮﻧﻪ ﻣﻦ‬
‫ﺍﻷﻣﻮﺭ ﻭﻣﺎ ﳚﻬﻠﻮﻧﻪ ﰲ ﻛﻞ ﻭﻗﺖ ‪ .‬ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺗﻌﺒﲑ ﻟﻐﻮﻱ ﻳﻔﻴﺪ ﴰﻮﻝ ﺍﻟﻌﻠﻢ ﻭﺗﻘﺼﻴﻪ ‪ . .‬ﺃﻣﺎ ﻫﻢ ﻓﻼ ﻳﻌﻠﻤﻮﻥ‬
‫ﺷﻴﺌﺎ ﺇﻻ ﻣﺎ ﻳﺄﺫﻥ ﳍﻢ ﺍﷲ ﺃﻥ ﻳﻌﻠﻤﻮﻩ ‪. .‬‬
‫ﻭﺷﻄﺮ ﺍﳊﻘﻴﻘﺔ ﺍﻷﻭﻝ ‪ . .‬ﻋﻠﻢ ﺍﷲ ﺍﻟﺸﺎﻣﻞ ﲟﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ‪ . .‬ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﳛﺪﺙ ﰲ ﺍﻟﻨﻔﺲ ﺭﺟﺔ ﻭﻫﺰﺓ ‪.‬‬
‫ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﻘﻒ ﻋﺎﺭﻳﺔ ﰲ ﻛﻞ ﳊﻈﺔ ﺃﻣﺎﻡ ﺑﺎﺭﺋﻬﺎ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﻳﺪﻳﻬﺎ ﻭﻣﺎ ﺧﻠﻔﻬﺎ ‪ .‬ﻳﻌﻠﻢ ﻣﺎ ﺗﻀﻤﺮ ﻋﻠﻤﻪ ﲟﺎ ﲡﻬﺮ ‪.‬‬
‫ﻭﻳﻌﻠﻢ ﻣﺎ ﺗﻌﻠﻢ ﻋﻠﻤﻪ ﲟﺎ ﲡﻬﻞ ‪ .‬ﻭﻳﻌﻠﻢ ﻣﺎ ﳛﻴﻂ ﻬﺑﺎ ﻣﻦ ﻣﺎﺽ ﻭﺁﺕ ﳑﺎ ﻻ ﺗﻌﻠﻤﻪ ﻫﻲ ﻭﻻ ﺗﺪﺭﻳﻪ ‪ . .‬ﺷﻌﻮﺭ ﺍﻟﻨﻔﺲ ﻬﺑﺬﺍ‬
‫ﺧﻠﻴﻖ ﺑﺄﻥ ﳛﺪﺙ ﻓﻴﻬﺎ ﻫﺰﺓ ﺍﻟﺬﻱ ﻳﻘﻒ ﻋﺮﻳﺎﻧﺎ ﺑﻜﻞ ﻣﺎ ﰲ ﺳﺮﻳﺮﺗﻪ ﺃﻣﺎﻡ ﺍﻟﺪﻳﺎﻥ ؛ ﻛﻤﺎ ﺃﻧﻪ ﺧﻠﻴﻖ ﺑﺄﻥ ﻳﺴﻜﺐ ﰲ ﺍﻟﻘﻠﺐ‬
‫ﺍﻻﺳﺘﺴﻼﻡ ﳌﻦ ﻳﻌﺮﻑ ﻇﺎﻫﺮ ﻛﻞ ﺷﻲﺀ ﻭﺧﺎﻓﻴﻪ ‪.‬‬
‫ﻭﺷﻄﺮ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﱐ ‪ . .‬ﺃﻥ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﳍﻢ ﺃﻥ ﻳﻌﻠﻤﻮﻩ ‪ . .‬ﺟﺪﻳﺮ ﺑﺄﻥ ﻳﺘﺪﺑﺮﻩ ﺍﻟﻨﺎﺱ ﻃﻮﻳﻼ ‪.‬‬
‫ﻭﲞﺎﺻﺔ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻳﻔﺘﻨﻮﻥ ﻓﻴﻬﺎ ﺑﺎﻟﻌﻠﻢ ﰲ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ‬

‫) ‪)) ( ١٤‬ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻤﻪ ﺇﻻ ﲟﺎ ﺷﺎﺀ ((‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ))ﻭﻻ ﳛﻴﻄﻮﻥ‬
‫ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻤﻪ ﺇﻻ ﲟﺎ ﺷﺎﺀ(( ﺃﻱ ﻻ ﻳﻄﻠﻊ ﺃﺣﺪ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﻋﻠﻰ ﺷﻲﺀ ﺇﻻ ﲟﺎ ﺃﻋﻠﻤﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫))ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻼ ﻳﻈﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣﺪﹰﺍ ﺇﻻ ﻣﻦ ﺍﺭﺗﻀﻰ ﻣﻦ ﺭﺳﻮ ﹴﻝ ﻓﺈﻧﻪ ﻳﺴﻠﻚ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ﺭﺻﺪﹰﺍ ﻟﻴﻌﻠﻢ ﺃﻥ‬
‫ﻗﺪ ﺃﺑﻠﻐﻮﺍ ﺭﺳﺎﻻﺕ ﺭﻬﺑﻢ ﻭﺃﺣﺎﻁ ﲟﺎ ﻟﺪﻳﻬﻢ ﻭﺃﺣﺼﻰ ﻛﻞ ﺷﻲﺀ ﻋﺪﺩﹰﺍ((ﺍﳉﻦ‬
‫))ﻭﺳﻊ ﻛﺮﺳﻴﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ(( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﺳﺌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﻗﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﻭﺳﻊ ﻛﺮﺳﻴﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ(( ﻓﻘﺎﻝ‪ :‬ﻛﺮﺳﻴﻪ ﻣﻮﺿﻊ ﻗﺪﻣﻴﻪ‪ ،‬ﻭﺍﻟﻌﺮﺵ ﻻ ﻳﻘﺪﺭ ﻗﺪﺭﻩ ﺇﻻ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬‬
‫ﻓﺎﻟﺴﻤﻮﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ ﰲ ﺍﻟﻜﺮﺳﻲ ﺇﻻ ﻛﺤﻠﻘﻪ ﰲ ﻓﻼﺓ‪ ،‬ﻭﻗﻴﻞ ﺃﻬﻧﺎ ﻛﺪﺭﺍﻫﻢ ﺃﻟﻘﻴﺖ ﰲ ﺗﺮﺱ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﺍﷲ‬
‫ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫))ﻭﻻ ﻳﺆﻭﺩﻩ ﺣﻔﻈﻬﻤﺎ(( ﺃﻱ ﻻ ﻳﺜﻘﻠﻪ ﻭﻻ ﻳﻜﺘﺮﺛﻪ ﻭﻻ ﻳﺸﺘﺪ ﻋﻠﻴﻪ ﺣﻔﻆ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﺫﻟﻚ‬
‫ﺳﻬﻞ ﻋﻠﻴﻪ ﻳﺴﲑ ﻟﺪﻳﻪ‪ ،‬ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﻛﻞ ﻧﻔﺲ ﲟﺎ ﻛﺴﺒﺖ‪ ،‬ﺍﻟﺮﻗﻴﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻼ ﻳﻌﺰﺏ ﻋﻨﻪ ﺷﻲﺀ ﻭﻻ‬
‫ﻳﻐﻴﺐ ﻋﻨﻪ ﺷﻲ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺣﻘﲑﺓ ﺑﲔ ﻳﺪﻳﻪ ﻣﺘﻮﺍﺿﻌﺔ ﺫﻟﻴﻠﺔ ﺻﻐﲑﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ‪ ،‬ﳏﺘﺎﺟﺔ ﻓﻘﲑﺓ ﺇﻟﻴﻪ ﻭﻫﻮ ﺍﻟﻐﲏ‬
‫ﺍﳊﻤﻴﺪ‪ ،‬ﺍﻟﻔﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ ﺍﻟﺬﻱ ﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ ﻭﻫﻢ ﻳﺴﺄﻟﻮﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻟﻜﻞ ﺷﻲﺀ ﺍﳊﺴﻴﺐ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬
‫ﺍﻟﺮﻗﻴﺐ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﻻ ﺇﻟﻪ ﻏﲑﻩ ﻭﻻ ﺭﺏ ﺳﻮﺍﻩ‪.‬‬
‫))ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ(( ﻓﻬﻮ ﺍﻟﻌﻠﻲ ﻋﻠﻮ ﻣﻨﺰﻟﺔ ﻭﻋﻠﻮ ﻗﻬﺮ ﻭﺳﻠﻄﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻈﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﻻ ﻣﻠﺠﺄ‬
‫ﻭﻻ ﻣﻨﺠﺎ ﻣﻨﻪ ﺇﻻ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﺣﺴﺒﻨﺎ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‬
‫))ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ(( ﻭﻫﺬﻩ ﺧﺎﲤﺔ ﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻵﻳﺔ ‪ ،‬ﺗﻘﺮﺭ ﺣﻘﻴﻘﺔ ‪ ،‬ﻭﺗﻮﺣﻲ ﻟﻠﻨﻔﺲ ﻬﺑﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ .‬ﻭﺗﻔﺮﺩ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻠﻮ ‪ ،‬ﻭﺗﻔﺮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻈﻤﺔ ‪ .‬ﻓﺎﻟﺘﻌﺒﲑ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻳﺘﻀﻤﻦ ﻣﻌﲎ ﺍﻟﻘﺼﺮ ﻭﺍﳊﺼﺮ ‪ .‬ﻓﻠﻢ ﻳﻘﻞ ﻭﻫﻮ‬
‫ﻋﻠﻲ ﻋﻈﻴﻢ ‪ ،‬ﻟﻴﺜﺒﺖ ﺍﻟﺼﻔﺔ ﳎﺮﺩ ﺇﺛﺒﺎﺕ ‪ .‬ﻭﻟﻜﻨﻪ ﻗﺎﻝ‪) :‬ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ(ﻟﻴﻘﺼﺮﻫﺎ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻼ ﺷﺮﻳﻚ !‬

‫ﺇﻧﻪ ﺍﳌﺘﻔﺮﺩ ﺑﺎﻟﻌﻠﻮ ‪ ،‬ﺍﳌﺘﻔﺮﺩ ﺑﺎﻟﻌﻈﻤﺔ ‪ .‬ﻭﻣﺎ ﻳﺘﻄﺎﻭﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺇﱃ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺇﻻ ﻭﻳﺮﺩﻩ ﺍﷲ ﺇﱃ ﺍﳋﻔﺾ ﻭﺍﳍﻮﻥ ؛‬
‫ﻭﺇﱃ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ﻭﺍﳍﻮﺍﻥ ‪ .‬ﻭﻫﻮ ﻳﻘﻮﻝ‪ ) :‬ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﳒﻌﻠﻬﺎ ﻟﻠﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﻋﻠﻮﺍ ﰲ ﺍﻷﺭﺽ ﻭﻻ‬
‫ﻓﺴﺎﺩﺍ(‪ . .‬ﻭﻳﻘﻮﻝ ﻋﻦ ﻓﺮﻋﻮﻥ ﰲ ﻣﻌﺮﺽ ﺍﳍﻼﻙ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻋﺎﻟﻴﺎ ‪. .‬‬
 ‫ﻭﻳﻌﻠﻮ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻌﻠﻮ ‪ ،‬ﻭﻳﻌﻈﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻌﻈﻢ ‪ ،‬ﻓﻼ ﻳﺘﺠﺎﻭﺯ ﻣﻘﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺗﺴﺘﻘﺮ ﻫﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﺜﻮﺏ ﺑﻪ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺗﻄﺎﻣﻦ ﻣﻦ ﻛﱪﻳﺎﺋﻪ ﻭﻃﻐﻴﺎﻧﻪ ؛ ﻭﺗﺮﺩﻩ ﺇﱃ ﳐﺎﻓﺔ ﺍﷲ ﻭﻣﻬﺎﺑﺘﻪ‬
‫؛ ﻭﺇﱃ ﺍﻟﺸﻌﻮﺭ ﲜﻼﻟﻪ ﻭﻋﻈﻤﺘﻪ ؛ ﻭﺇﱃ ﺍﻷﺩﺏ ﰲ ﺣﻘﻪ ﻭﺍﻟﺘﺤﺮﺝ ﻣﻦ ﺍﻻﺳﺘﻜﺒﺎﺭ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ‪ .‬ﻓﻬﻲ ﺍﻋﺘﻘﺎﺩ ﻭﺗﺼﻮﺭ ‪.‬‬
‫ﻭﻫﻲ ﻛﺬﻟﻚ ﻋﻤﻞ ﻭﺳﻠﻮﻙ ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺃﻳﻘﻆ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﺍﻟﻐﻔﻼﺕ‪ ،‬ﻭﻃﻬﺮ ﺟﻮﺍﺭﺣﻨﺎ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﻧﻖ ﺳﺮﺍﺋﺮﻧﺎ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﺒﻠﻴﺎﺕ‪ ،‬ﺍﻟﻠﻬﻢ‬
‫ﺑﺎﻋﺪ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺫﻧﻮﺑﻨﺎ ﻛﻤﺎ ﺑﺎﻋﺪﺕ ﺑﲔ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ‬
‫ﻛﺜﲑﹰﺍ‪.‬‬

‫( ‪ (( ( ١٥‬ﺯﻳﻦ ﻟﻠﻨﺎﺱ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﲔ(( ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ " ﺯﻳﻦ ﻟﻠﻨﺎﺱ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﲔ ﻭﺍﻟﻘﻨﺎﻃﲑ ﺍﳌﻘﻨﻄﺮﺓ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳋﻴﻞ ﺍﳌﺴﻮﻣﺔ‬
‫ﻭ ﺍﻷﻧﻌﺎﻡ ﻭﺍﳊﺮﺙ‪ ،‬ﺫﻟﻚ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﷲ ﻋﻨﺪﻩ ﺣﺴﻦ ﺍﳌﺂﺏ‪ .‬ﻗﻞ ﺃﺅﻧﺒﺌﻜﻢ ﲞﲑ ﻣﻦ ﺫﻟﻜﻢ؟ ﻟﻠﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻋﻨﺪ‬
‫ﺭﻬﺑﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ‪ ،‬ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺯﻭﺍﺝ ﻣﻄﻬﺮﺓ‪ ،‬ﻭﺭﺿﻮﺍﻥ ﻣﻦ ﺍﷲ ﻭﺍﷲ ﺑﺼﲑ ﺑﺎﻟﻌﺒﺎﺩ"‪.‬‬

‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻘﺎﺭﻧﺔ ﻟﻄﻴﻔﺔ ﺑﲔ ﻣﺘﺎﻉ ﺯﺍﺋﻞ ﻭﺑﲔ ﻧﻌﻴﻢ ﺩﺍﺋﻢ ‪ ،‬ﺑﲔ ﺩﻧﻴﺎ ﻓﺎﻧﻴﺔ ﻭﺃﺧﺮﻯ ﺑﺎﻗﻴﺔ‪ ،‬ﺇﻧﻪ ﺍﻣﺘﺤﺎﻥ ﻭﻟﻜﻨﻪ‬
‫ﻣﻜﺸﻮﻑ ﺍﻷﻭﺭﺍﻕ ﻭﳏﺪﺩ ﺍﻟﻨﺘﺎﺋﺞ ‪ ،‬ﺃﻣﺎﻣﻚ ﺍﺧﺘﻴﺎﺭﺍﻥ ﺍﻷﻭﻝ‪ :‬ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺘﻘﻮﻯ ) ﻟﻠﺬﻳﻦ ﺍﺗﻘﻮﺍ(‪ .‬ﻭﺍﻷﻣﺮ‬
‫ﻻﳛﺘﺎﺝ ﺇﱃ ﻛﺜﲑ ﺗﻔﻜﲑ ﻓﺄﻱ ﻋﺎﻗﻞ ﻻﺑﺪ ﺃﻥ ﳜﺘﺎﺭ ﺍﳋﻴﺎﺭ ﺍﻟﺜﺎﱐ ﻷﻥ ﺍﻟﻨﺘﻴﺠﺔ ﻫﻲ‪ :‬ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ‪ ،‬ﺧﺎﻟﺪﻳﻦ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﺃﺯﻭﺍﺝ ﻣﻄﻬﺮﺓ‪ ،‬ﻭﺭﺿﻮﺍﻥ ﻣﻦ ﺍﷲ ‪.‬‬
‫ﺃﻓﻬﺬﺍ ﺧﲑ ﺃﻡ ﻣﺘﺎﻉ ﺯﺍﺋﻞ ﻭﺷﻬﻮﺓ ﻋﺎﺑﺮﺓ ﻭﻧﺸﻮﺓ ﺯﺍﺋﻠﺔ؟! ﻭﻟﻜﻦ ﲟﺎ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﻬﺑﺬﺍ ﺍﻟﻮﺿﻮﺡ ﻓﻠﻤﺎﺫﺍ ﻳﻔﺸﻞ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻹﻣﺘﺤﺎﻥ؟ ﻻﺑﺪ ﺃﻥ ﰲ ﺍﻷﻣﺮ ﺳﺮ‪ .‬ﻭﺍﻟﺴﺮ ﻫﻮ ﰲ ﺃﻭﻝ ﻛﻠﻤﺔ ﰲ ﺍﻵﻳﺔ ‪ :‬ﺯﻳﻦ ‪ .‬ﻓﻤﻦ ﺍﳌﺰﻳﻦ ﻭﳌﺎﺫﺍ ﻫﺬﺍ‬
‫ﺍﻟﺘﺰﻳﻦ؟ ﻳﺮﻯ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻥ ﺍﳌﺰﻳﻦ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺫﻟﻚ ﺑﻮﺳﻮﺳﺘﻪ ﻟﻺﻧﺴﺎﻥ ﻭﲢﺴﻨﻪ ﺍﳌﻴﻞ ﳍﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻗﺎﻟﻮﺍ‬
‫ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﺯﻳﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻋﻤﺎﳍﻢ‪ "..‬ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﳌﺰﻳﻦ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺫﻟﻚ ﻟﻺﻣﺘﺤﺎﻥ‬
‫ﻭﺍﻹﺑﺘﻼﺀ‪ ،‬ﻟﻴﻈﻬﺮﻋﺒﺪ ﺍﻟﺸﻬﻮﺓ ﻭﺍﳍﻮﻯ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺇﻧﺎ ﺟﻌﻠﻨﺎ ﻣﺎﻋﻠﻰ ﺍﻷﺭﺽ ﺯﻳﻨﺔ ﳍﻢ ﻟﻨﺒﻠﻮﻫﻢ‬
‫ﻼ" ﻭﻛﻼ ﺍﻟﻘﻮﻟﲔ ﻟﻪ ﻭﺟﻪ‪ .‬ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﺑﻨﺎ ﺃﻧﻪ ﱂ ﻳﻨﻬﻨﺎ ﻋﻦ ﺍﻟﺘﻤﺘﻊ ﺑﺘﻠﻚ ﺍﻟﺸﻬﻮﺍﺕ ﺑﺎﻟﻜﻠﻴﺔ ﻭﻟﻜﻨﻪ ﻬﻧﺎﻧﺎ‬ ‫ﺃﻳﻬﻢ ﺃﺣﺴﻦ ﻋﻤ ﹰ‬
‫ﻋﻦ ﺃﻥ ﻧﺘﻌﻠﻖ ﻬﺑﺎ ﻓﺘﺸﻐﻠﻨﺎ ﻋﻦ ﺍﻟﻌﻤﻞ ﻟﻶﺧﺮﺓ ﻭﻬﻧﺎﻧﺎ ﻋﻦ ﺃﻥ ﻧﺆﺛﺮ ﺣﺒﻬﺎ ﻋﻠﻰ ﺣﺐ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﺘﻌﻤﻲ ﺃﺑﺼﺎﺭﻧﺎ‬
‫ﻭﺗﻄﻐﻴﻨﺎ ﻓﻨﺘﺠﺎﻭﺯ ﺣﺪﻭﺩ ﺍﷲ ﻭﻧﺮﺗﻜﺐ ﺍﻵﺛﺎﻡ ﻣﻦ ﺃﺟﻠﻬﺎ ﻭﻧﺒﻴﻊ ﺩﻳﻨﻨﺎ ﻟﺘﺤﺼﻴﻠﻬﺎ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ " :‬ﻓﺄﻣﺎ ﻣﻦ ﻃﻐﻰ ﻭﺁﺛﺮ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﻓﺈﻥ ﺍﳉﺤﻴﻢ ﻫﻲ ﺍﳌﺄﻭﻯ ﻭﺃﻣﺎ ﻣﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑﻪ ﻭﻬﻧﻰ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﳍﻮﻯ ﻓﺈﻥ ﺍﳉﻨﺔ ﻫﻲ ﺍﳌﺄﻭﻯ"‪ .‬ﻭﻟﻔﺘﺔ ﺃﺧﲑﺓ‬
‫ﻭﻫﻲ ﺃﻥ ﰲ ﺗﻌﺪﺍﺩ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ﺩﻭﻥ ﻏﲑﻫﺎ ﻭﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻔﺖ ﻧﻈﺮ ﻟﻨﺎ ﻭﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺧﻄﺮ ﻫﺬﻩ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﻌﺪﺩﺓ ﰲ ﺍﻵﻳﺔ ﻟﻨﺘﻨﺒﻪ ﳍﺎ ﻭﳓﺬﺭ ﻣﻨﻬﺎ ﺃﺷﺪ ﻣﻦ ﻏﲑﻫﺎ ﻭﻫﻲ ‪ :‬ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺍﻟﺬﻫﺐ‪ ،‬ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﺍﳋﻴﻞ‬
‫ﺍﻷﺻﻴﻠﺔ‪ ،‬ﻭﺍﻹﺑﻞ‪ ،‬ﻭﺍﻟﺒﻘﺮ‪ ،‬ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻭﺍﳊﺮﺙ‪ ،‬ﻭﺍﻟﺰﺭﻉ‪ .‬ﻓﺎﻟﻠﻬﻢ ﻻﲡﻌﻞ ﺍﻟﺪﻧﻴﺎ ﺃﻛﱪ‬

‫ﳘﻨﺎ ﻭﻻﻣﺒﻠﻎ ﻋﻠﻤﻨﺎ ﻭﻻ ﺇﱃ ﺍﻟﻨﺎﺭ ﻣﺼﲑﻧﺎ ﻭﺍﺟﻌﻞ ﺍﳉﻨﺔ ﻫﻲ ﺩﺍﺭﻧﺎ ﻭﻣﺂﻟﻨﺎ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬
 ‫) ‪ ( ١٦‬ﺇﻥ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺏ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹾﺬﻛﹸﺮُﻭ ﹶﻥ‬‫ﺕ ﻟﱢﹸﺄ ْﻭﻟِﻲ ﺍﻷﹾﻟﺒَﺎ ﹺ‬
‫ﻑ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﻭَﺍﻟﻨﱠﻬَﺎﺭﹺ ﻵﻳَﺎ ٍ‬
‫ﻼ ِ‬‫ﺽ ﻭَﺍ ْﺧِﺘ ﹶ‬
‫ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ‬
‫ﻗﺎﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ )) :-‬ﹺﺇﻥﱠ ﻓِﻲ َﺧ ﹾﻠ ﹺﻖ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﻚ ﻓﹶﻘِﻨَﺎ‬
‫ﻼ ُﺳْﺒ ﺤَﺎَﻧ َ‬
‫ﺖ ﻫَﺬﺍ ﺑَﺎ ِﻃ ﹰ‬ ‫ﺽ ﺭَﺑﱠﻨَﺎ ﻣَﺎ َﺧﹶﻠ ﹾﻘ َ‬
‫ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ‬
‫ﺍﻟﻠﹼ َﻪ ِﻗﻴَﺎﻣﹰﺎ َﻭﻗﹸﻌُﻮﺩﹰﺍ َﻭ َﻋﹶﻠ َﻰ ُﺟﻨُﻮﹺﺑ ﹺﻬ ْﻢ َﻭَﻳَﺘ ﹶﻔﻜﱠﺮُﻭ ﹶﻥ ﻓِﻲ َﺧ ﹾﻠ ﹺﻖ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ‪ ..‬ﺍﻵﻳﺎﺕ(()‪ (١٩٠‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫َﻋﺬﹶﺍ َ‬
‫ﻭﺭﺩ ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺍﺳﺘﺄﺫﻬﻧﺎ ﺫﺍﺕ ﻣﺮﺓ ﰲ ﺃﻥ ﺗﺘﺮﻛﻪ ﻳﻘﻮﻡ‬
‫ﺍﻟﻠﻴﻞ؛ ﻭﻗﺪ ﻛﺎﻧﺖ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﲢﺐ ﻗﺮﺑﻪ ﻭﺍﳉﻠﻮﺱ ﻣﻌﻪ‪ ،‬ﻓﺘﺮﻛﺘﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻟﻘﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﻘﺎﻡ‬
‫ﻣﻦ ﺍﻟﻠﻴﻞ ﻳﺼﻠﻲ ﻭﻳﺒﻜﻲ ﺣﱴ ﺁﺫﻧﻪ ﺑﻼﻝ ﺑﺄﺫﺍﻥ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺴﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻋﻦ ﺣﺎﻟﻪ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻟﻪ‪ ) :‬ﻟﻘﺪ ﺃﻧﺰﻟﺖ ﻋﻠﻲّ ﺍﻟﻠﻴﻠﺔ ﺁﻳﺎﺕ ﻭﻳﻞﹲ ﳌﻦ ﻗﺮﺃﻫﺎ ﻭﱂ ﻳﺘﻔﻜﺮ ﻓﻴﻬﺎ(‪.‬‬
‫ﻒ ﻭﺇﻳﺎﻛﻢ ﻣﻊ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺎﺕ ﻭﻗﻔﺎﺕ ﺗﺄﻣﻞ ﻭﺗﻔﻜﺮ‬ ‫ﻓﺈﻋﻤﺎ ﹰﻻ ﳊﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻧﻘ ُ‬
‫ﻟﻨﺄﺧﺬ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻌﱪ ﻭﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻓﻤﻦ ﻓﻮﺍﺋﺪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﻣﻨﺎﺳﺒﺔ ﻧﺰﻭﳍﺎ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺃﻥ ﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﺳﺠﻼﻥ ﻣﻔﺘﻮﺣﺎﻥ ﻟﻠﻨﻈﺮ ﻭﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﻛﻼ ﺍﻟﺴﺠﻠﲔ ﳛﻤﻼﻥ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ‪ ،‬ﻭﺣﺠﺞ‬
‫ﻭﺍﺿﺤﺎﺕ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﻟﺼﺎﻧﻊ‪ ،‬ﻭﺍﻧﻔﺮﺍﺩ ﺍﳋﺎﻟﻖ‪ ،‬ﺃﻭﻝ ﺍﻟﺴﺠﻠﲔ ﻫﻮﺍﻟﻜﻮﻥ ﺍﻟﻔﺴﻴﺢ‪ ،‬ﻭﺍﻟﺴﻤﺎﺀ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻭﺍﻷﺭﺽ‬
‫ﺍﳌﻨﺒﺴﻄﺔ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﲨﻴﻌﻬﺎ ﺷﺎﻫﺪ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪:-‬‬
‫ﻭﰲ ﻛﻞﱢ ﺷﻲ ٍﺀ ﻟﻪ ﺁﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﻮﺍﺣﺪ‬

‫ﻭﺃﻣﺎ ﺍﻟﺴ ﺠﻞ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﳌﺘﻀﻤﻦ ﻟﺸﺮﻋﺔ ﺍﳌﻜﻠﻔﲔ ﻣﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻣﻨﻬﺎﺝ ﺍﻟﻌﺎﳌﲔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺣﱴ ﻳﺴﺘﻘﻴﻢ‬
‫ﺳﲑﻫﻢ ﻣﻊ ﺳﲑ ﺍﻟﻜﻮﻥ ﺍﳋﺎﺿﻊ ﷲ‪ ،‬ﻭﺍﳌﺴﺒﺢ ﻟﻪ‪.‬‬
‫))ﻭﺇﻥ ﻣﻦ ﺷﻲ ٍﺀ ﺇﻻ ﻳﺴﺒﺢ ﲝﻤﺪﻩ ﻭﻟﻜﻦ ﻻ ﺗﻔﻘﻬﻮﻥ ﺗﺴﺒﻴﺤﻬﻢ((‪ ،‬ﻭﰲ ﻛﻼ ﺍﻟﺴﺠﻠﲔ ﻭﺿﻮﺡ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺇﺑﺪﺍﻉ‬
‫ﺍﷲ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻭ ﺃﻣﺮﻩ ﻭﻋﻈﻤﺘﻪ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﻋﻠﻤﻪ ﺍﶈﻴﻂ‪.‬‬
‫ﺃﻥ ﺍﻟﺘﺄﻣﻞ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺣﺮﻛﺔ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺳﲑ ﻋﺠﻠﺔ ﺍﻟﺘﺎﺭﻳﺦ؛ ﺯﻳﺎﺩﺓ ﺇﳝﺎﻥ ﻭﻳﻘﲔ‪ ،‬ﳑﺎ ﺟﻌﻞ ﺍﷲ ‪ -‬ﻋﺰ‬
‫ﻭﺟﻞ ‪ -‬ﳝﺪﺡ ﺃﻫﻠﻪ ))ﺑﺄﻬﻧﻢ ﺃﻭﻟﻮﺍ ﺍﻷﻟﺒﺎﺏ((‪.‬‬
‫ﻭﺇﻥ ﳑﺎ ﻧﻼﺣﻈﻪ ﺃﻧﻨﺎ ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﺃﺣﺎﻃﺘﻨﺎ ﺣﻀﺎﺭﺓ ﺍﻟﻴﻮﻡ ﻣﻦ ﺻﻨﻌﻬﺎ ﻣﺎ ﺟﻌﻠﻨﺎ ﻧﻐﻔﻞ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ‪،‬‬
‫ﻓﺄﺻﺒﺤﻨﺎ ﻣﻌﻠﺒﲔ ﰲ ﺑﻴﻮﺕ ﺻﻤﺎﺀ‪ ،‬ﻭﺁﻻﺕ ﻋﺠﻤﺎﺀ‪ ،‬ﻭﺣﺮﻛﺔ ﻻ ﺣﻴﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﺣﱴ ﺇﻥ ﻣﻌﺎﱂ ﺍﻷﺭﺽ ﺑﺪﺃﺕ ﲣﺘﻔﻲ ﻣﻦ ﲢﺘﻨﺎ‪،‬‬
‫ﻭﻣﻨﺎﻇﺮ ﺍﻟﻄﺒﻴﻌﺔ ﺗﻨﺴﺤﺐ ﻣﻦ ﺣﻮﻟﻨﺎ‪ ،‬ﻓﻼ ﻧﺸﺎﻫﺪ ﺃﺷﺠﺎﺭﹰﺍ ﻭﻻ ﻃﻴﻮﺭﺍﹰ‪ ،‬ﳑﺎ ﻟﻪ ﺃﻛﱪ ﺍﻷﺛﺮ ﻋﻠﻰ ﻏﻔﻠﺔ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﲡﻤﺪ‬
‫ﺍﻟﻔﻜﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ(( ﺃﻱ ﺗﻌﺎﻗﺒﻬﻤﺎ ﺟﻴﺌﺔ ﻭﺫﻫﺎﺑﺎﹰ‪ ،‬ﻭﺳﲑﳘﺎ ﺍﻟﺴﲑ ﺍﳊﺜﻴﺚ‪ ،‬ﲝﻴﺚ ﻳﻐﲑﺍﻥ ﰲ ﺍﻹﻧﺴﺎﻥ‬
‫ﺣﺎﻟﻪ ﻭﺃﺣﻮﺍﻟﻪ‪ ،‬ﻓﻔﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺷﺄﻥ‪ ،‬ﺣﱴ ﻳﻘﻀﻲ ﺁﺟﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺳﺎﻋﺔ ﺑﻞ ﰲ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﻬﺗﺎ‪ ،‬ﻓﻜﺎﻥ ﺍﳌﺘﺄﻣﻞ‬
‫ﰲ ﺣﺮﻛﺔ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺣﻮﻟﻪ‪ ،‬ﻭﻏﻴﺎﺏ ﺍﻟﻨﺎﺱ ﻋﻨﻪ‪ ،‬ﻭﺫﻫﺎﺏ ﺍﻟﺮﻓﻘﺔ ﺣﻴﻨﺎﹰ ﻓﺤﻴﻨﺎﹰ‪ ،‬ﻭﻓﺮﺍﻕ ﺍﻷﺣﺒﺔ ﺗﺎﺭﺓ ﺑﻌﺪ ﺗﺎﺭﺓ‪ ،‬ﻣﺘﺄﻣﻞ‬
‫ﳊﻘﻴﻘﺔ ﺣﻴﺎﺗﻪ ﰲ ﻇﻞ ))ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ((‬
‫‪.٣‬ﻗﻮﻟﻪ‪)) :‬ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ(( ﻫﺬﺍ ﺛﻨﺎﺀ ﻣﻦ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻓﻀﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﻠﻘﻪ ﺃﻻ ﻭﻫﻮ ﺍﻟﻌﻘﻞ؛‬
‫ﻷﻥ ﺍﻟﻌﻘﻞ ﻭﻋﺎﺀ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺩﻟﻴﻞ ﺇﱃ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻌﻘﻞ ﻭﻋﺎﺀ ﻟﻺﳝﺎﻥ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺇﳝﺎﻧﻪ ﻧﺎﺑﻊ ﻣﻦ ﺩﻭﻥ ﻋﻘﻞ‬
‫ﻛﺎﻥ ﰲ ﺗﺪﻳﻨﻪ ﺧﻠﻞ‪ ،‬ﻭﰲ ﻣﻨﻬﺎﺟﻪ ﺯﻟﻞ‪ ،‬ﻓﻠﻢ ﻳﺬﻛﺮ ﺍﷲ ﻣﻌﺼﻴﺔ ﺃﻻ ﻭﻋﻘﺐ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ‪)) :‬ﺃﻓﻼ ﻳﻌﻘﻠﻮﻥ((‪ ،‬ﻭﻣﺎ ﺃﻣﺮ‬
 ‫ﺳﺒﺤﺎﻧﻪ ﲞﲑ ﻭﻣﺼﻠﺤﺔ ﻟﻠﻌﺒﺎﺩ ﺇﻻ ﻭﻋﻘﺐ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ‪ )) :‬ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ(( ﻭﺫﻟﻚ ﰲ ﺃﻏﻠﺐ ﻣﺎ ﻭﺭﺩﺕ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ‪.‬‬

‫ﲑ‬
‫ﺏ ﺍﻟﺴﱠ ِﻌ ﹺ‬
‫ﺻ ﺤَﺎ ﹺ‬
‫ﺴ َﻤﻊُ ﹶﺃ ْﻭ َﻧ ْﻌ ِﻘﻞﹸ ﻣَﺎ ﻛﹸﻨﱠﺎ ﻓِﻲ ﹶﺃ ْ‬
‫ﺑﻞ ﻟﻘﺪ ﻋﺎﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻋﺪﻡ ﺍﻟﻌﻘﻞ )) ﻭَﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ْﻮ ﻛﹸﻨﱠﺎ َﻧ ْ‬
‫ﲑ (()‪ (١١ - ١٠‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ‪.‬‬ ‫ﺏ ﺍﻟﺴﱠِﻌ ﹺ‬
‫ﺻ ﺤَﺎ ﹺ‬
‫ﺴ ﺤْﻘﹰﺎ ﻟﱢﹶﺄ ْ‬
‫ﻓﹶﺎ ْﻋَﺘ َﺮﻓﹸﻮﺍ ﹺﺑﺬﹶﻧﹺﺒ ﹺﻬ ْﻢ ﹶﻓ ُ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ١٧‬ﻻﻳﻐﺮﻧﻚ ﺗﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺍﻟﺒﻼﺩ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﻻﻳﻐﺮﻧﻚ ﺗﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺍﻟﺒﻼﺩ ‪ ،‬ﻣﺘﺎﻉ ﻗﻠﻴﻞ ﰒ ﻣﺄﻭﺍﻫﻢ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ‪ .‬ﻟﻜﻦ ﺍﻟﺬﻳﻦ‬
‫ﺃﺗﻘﻮﺍ ﺭﻬﺑﻢ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻧﺰ ﹰﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﻣﺎﻋﻨﺪ ﺍﷲ ﺧﲑ ﻟﻸﺑﺮﺍﺭ"‪.‬‬
‫ﺣﻴﻨﻤﺎ ﻳﺘﺴﻠﻞ ﺍﻹﺣﺒﺎﻁ ﻭﺍﻟﻴﺄﺱ ﺇﱃ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﻭﻫﻮ ﻳﺮﻯ ﻣﺎﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ﻭﻣﺎﳝﻠﻜﻮﻧﻪ ﻣﻦ‬
‫ﺍﻟﻘﻮﺓ ﻭﺍﳍﻴﻤﻨﺔ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺟﻴﻮﺷﻬﻢ ﻭﻋﺪﺩﻫﻢ ﻭﻋﺘﺎﺩﻫﻢ‪ ،‬ﻭﻳﺮﻯ ﺻﻨﺎﻋﺎﻬﺗﻢ ﻭﺗﻘﻨﻴﺘﻬﻢ ﻓﻴﻨﺘﺎﺑﻪ ﺷﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﺇﺯﺍﺀ‬
‫ﻣﺎﺣﻘﻘﻪ ﺍﻟﻘﻮﻡ ﻣﻦ ﺭﻗﻲ ﻭﺗﻘﺪﻡ ﰲ ﻋﺎﱂ ﺍﳊﻀﺎﺭﺓ ﻭﺍﳌﺪﻧﻴﺔ ﻭﻳﺼﺒﺢ ﻣﺘﺄﺭﺟﺢ ﺍﻟﺘﻔﻜﲑ ﰲ ﺣﺎﺿﺮ ﻣﺎﺛﻞ ﻟﻠﻌﻴﺎﻥ ﳚﺴﺪ ﺿﻌﻒ‬
‫ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻭﻫﻮﺍﻬﻧﺎ ﺑﲔ ﺍﻷﻣﻢ ‪ ،‬ﺗﺄﰐ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﳊﻜﻴﻤﺔ ﻛﺎﻟﺒﻠﺴﻢ ﺍﻟﺸﺎﰲ ﺗﻌﻴﺪ ﺇﱃ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﺗﻮﺍﺯﻬﻧﺎ ﻭﺗﺸﻌﺮﻩ ﺑﺎﻟﻌﺰﺓ‬
‫ﻭﺗﻀﻊ ﺍﻷﻣﻮﺭ ﰲ ﻧﺼﺎﻬﺑﺎ ﰲ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﻭﻣﺼﲑ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﻭﻣﺂﳍﻢ ﺍﻟﺬﻳﻦ ﺳﻴﺼﲑﻭﻥ ﺇﻟﻴﻪ ﻓﺘﺘﺤﻘﻖ ﻟﻪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‬
‫ﻭﻳﺴﺘﺸﻌﺮﻋﺰﺓ ﺍﻹﺳﻼﻡ ﻭﻧﻌﻤﺔ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﺃﻣﱳ ﺍﷲ ﻬﺑﺎ ﻋﻠﻴﻪ ﻳﻮﻡ ﺃﻥ ﺟﻌﻠﻪ ﻣﺆﻣﻨﹰﺎ ﺑﺎﷲ ﻣﻮﺣﺪﹰﺍ ﻟﻪ ﻭﻣﻨﺰﻫﹰﺎ ﻟﻪ ﻋﻦ ﺍﻟﺸﺮﻙ‪.‬‬

‫ﺇﻬﻧﻢ ﻣﻬﻤﺎ ﺑﻠﻐﻮﺍ ﻣﻦ ﺍﻟﺮﻗﻲ ﻭﻣﻦ ﺍﻟﺘﻄﻮﺭ ﻭﻣﻬﻤﺎ ﻣﻠﻜﻮﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻧﻪ ‪ ...‬ﻣﺘﺎﻉ ﻗﻠﻴﻞ ‪ ..‬ﻫﻜﺬﺍ ﲰﺎﻩ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻌﻠﻴﻢ‬
‫ﺍﳋﺒﲑ ‪ ..‬ﻣﺘﺎﻉ ﻭﻗﻠﻴﻞ ﺃﻳﻀﺎ ‪ ..‬ﻧﻌﻢ ﺇﻧﻪ ﻣﺘﺎﻉ ﺇﺫﺍ ﻣﺎﻗﻮﺭﻥ ﺑﻨﻌﻴﻢ ﺍﻵﺧﺮﺓ ﺍﻟﺬﻱ ﺳﻴﺤﺮﻣﻮﻥ ﻣﻨﻪ ‪ .‬ﻫﺒﻬﻢ ﺣﺎﺯﻭﺍ ﺍﻟﺪﻧﻴﺎ‬
‫ﺑﺄﻛﻤﻠﻬﺎ ﺟﻮﻫﺎ ﻭﺑﺮﻫﺎ ﻭﲝﺮﻫﺎ ﻭﺑﺴﻄﻮﺍ ﻧﻔﻮﺫﻫﻢ ﻋﻠﻰ ﺃﻗﻄﺎﺭﻫﺎ ﻭﺗﻨﻌﻤﻮﺍ ﲟﻠﺬﺍﻬﺗﺎ ﻭﲤﺘﻌﻮﺍ ﺑﺸﻬﻮﺍﻬﺗﺎ ﺩﻭﳕﺎ ﻣﻨﻐﺼﺎﺕ ﺃﻭ‬
‫ﻛﻮﺍﺭﺙ ‪ ،‬ﻫﺒﻬﻢ ﻋﻤﺮﻭﺍ ﻓﻴﻬﺎ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ ! ﰒ ﻣﺎﺫﺍ ﺑﻌﺪ ﺫﻟﻚ ؟ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ ! ﺃﻟﻴﺲ ﺇﺫﻥ ﻣﺎﻛﺎﻧﻮﺍ ﻓﻴﻪ ﺇﳕﺎ ﻫﻮ‬
‫ﳎﺮﺩ ﻣﺘﺎﻉ ﻗﻠﻴﻞ ﺳﺮﻋﺎﻥ ﻣﺎﺗﺬﻫﺐ ﻟﺬﺗﻪ ﻭﺗﺰﻭﻝ ﺷﻬﻮﺗﻪ ‪ ..‬ﻟﻘﺪ ﺧﺴﺮﻭﺍ ﺑﻜﻔﺮﻫﻢ ﻛﻞ ﺷﻲﺀ ﻭﻟﻦ ﻳﻐﲏ ﻋﻨﻬﻢ ﻣﺎﻫﻢ ﻓﻴﻪ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﺷﻴﺌﺎﹰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ ) :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻛﻔﺎﺭ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻦ ﺃﺣﺪﻫﻢ ﻣﻞﺀ ﺍﻷﺭﺽ ﺫﻫﺒﹰﺎ ﻭﻟﻮ‬
‫ﺍﻓﺘﺪﻯ ﺑﻪ ﺃﻭﻟﺌﻚ ﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﻭﻣﺎﳍﻢ ﻣﻦ ﻧﺎﺻﺮﻳﻦ( ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪ ):‬ﻭﻟﻮ ﺃﻥ ﻟﻠﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻣﺎﰲ ﺍﻷﺭﺽ ﲨﻴﻌﹰﺎ ﻭﻣﺜﻠﻪ‬
‫ﻣﻌﻪ ﻻﻓﺘﺪﻭﺍ ﺑﻪ ﻣﻦ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺑﺪﺍ ﳍﻢ ﻣﻦ ﺍﷲ ﻣﺎﱂ ﻳﻜﻮﻧﻮﺍ ﳛﺘﺴﺒﻮﻥ(‪ .‬ﺃﻓﺒﻌﺪ ﻫﺬﺍ ﻳﻐﺒﻄﻬﻢ ﻋﺎﻗﻞ ﻋﻠﻰ‬
‫ﻣﺎﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻨﻌﻢ ﻭﺭﻏﺪ ﺍﻟﻌﻴﺶ ﻭﻣﺎﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻭﺍﻟﺘﻤﻜﲔ ﺭﻏﻢ ﻣﺎﻳﺸﻮﺏ ﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﺍﳌﻨﻐﺼﺎﺕ‬
‫ﻭﺍﳌﻜﺪﺭﺍﺕ ؟! ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﻟﻜﺴﻞ ﻭﺍﻟﺪﻋﺔ ﻭﺍﻟﺘﺨﺎﺫﻝ ﻋﻦ ﺍﻟﺴﻌﻲ ﻟﻠﻜﺴﺐ ﻭﻟﻌﻤﺎﺭﺓ‬
‫ﺍﻷﺭﺽ ﻭﻟﻜﻦ ﺍﻟﻘﺼﺪ ﻣﻨﻪ ﺭﻓﻊ ﻣﻌﻨﻮﻳﺎﺕ ﺍﳌﺆﻣﻦ ﻭﺗﺒﺼﲑﻩ ﲝﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺃﻧﻪ ﺃﻋﺰ ﻭﺃﻛﺮﻡ ﻋﻨﺪ ﺍﷲ ﻭﺇﻥ ﻧﺎﻟﻪ ﺷﻲﺀ ﻣﻦ‬
‫ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ ﻭﺍﻟﻀﻌﻒ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪.‬‬

‫ﺇﻥ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﺣﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻭﺃﻥ ﺍﻟﻨﻌﻴﻢ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻧﻌﻴﻢ ﺍﳉﻨﺔ ﻭﺍﻟﻔﻮﺯ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﻔﻮﺯ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ ﻓﻤﻦ ﺯﺣﺰﺡ ﻋﻦ ﺍﻟﻨﺎﺭ ﻭﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻓﻘﺪ ﻓﺎﺯ ﻭﻣﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺘﺎﻉ ﺍﻟﻐﺮﻭﺭ‪ .‬ﰒ ﺗُﺨﺘﻢ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﲟﺎ ﺗﻨﻨﺸﺮﺡ‬
 ‫ﻟﻪ ﻧﻔﻮﺱ ﺍﳌﺆﻣﻨﲔ ﻭﺗﺴﺮ ﺃﻓﺌﺪﻬﺗﻢ ﻟﻪ ﻭﺗﺰﻫﺪﻫﻢ ﲟﺎﰲ ﺃﻳﺪﻱ ﺃﻋﺪﺍﺋﻬﻢ ﻭﺗﺰﻳﺪﻫﻢ ﺷﻮﻗﹸﺎ ﺇﱃ ﻣﺎﻋﻨﺪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‬
‫ﻭﲢﻔﺰﻫﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻌﻴﻢ ﺍﳊﻘﻴﻘﻲ ﰲ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻓﻴﻘﻮﻝ ﺗﻌﺎﱃ ‪ :‬ﻟﻜﻦ ﺍﻟﺬﻳﻦ ﺃﺗﻘﻮﺍ ﺭﻬﺑﻢ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ‬
‫ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻧﺰ ﹰﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﻣﺎﻋﻨﺪ ﺍﷲ ﺧﲑ ﻟﻸﺑﺮﺍﺭ‪ .‬ﺭﺿﻴﻨﺎ ﺭﺑﻨﺎ ﺭﺿﻴﻨﺎ ‪ ..‬ﺍﻟﻠﻬﻢ ﻻﻋﻴﺶ ﺇﻻ ﻋﻴﺶ‬
‫ﺍﻵﺧﺮﺓ ﻭﻻﺣﻴﺎﺓ ﺇﻻ ﺣﻴﺎﺓ ﺍﻵﺧﺮﺓ ‪ .‬ﺍﻟﻠﻬﻢ ﺇﺟﻌﻠﻨﺎ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻵﺧﺮﺓ ﳑﻦ ﻻﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻﻫﻢ ﳛﺰﻧﻮﻥ ﻭﺍﺭﺯﻗﻨﺎ ﺍﻟﻠﻬﻢ ﻣﻦ‬
‫ﺍﻟﻌﻤﻞ ﻣﺎﺗﺒﻠﻐﻨﺎ ﺑﻪ ﺟﻨﺘﻚ ﻭﻣﻦ ﺍﻟﻴﻘﲔ ﻣﺎﻬﺗﻮﻥ ﺑﻪ ﻋﻠﻴﻨﺎ ﻣﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﻌﻨﺎ ﺍﻟﻠﻬﻢ ﺑﺄﲰﺎﻋﻨﺎ ﻭﺃﺑﺼﺎﺭﻧﺎ ﻭﻗﻮﺍﺗﻨﺎ ﺃﺑﺪﹰﺍ‬
‫ﻣﺎﺃﺣﻴﻴﺘﻨﺎ ﻭﺃﺟﻌﻠﻪ ﺍﻟﻮﺍﺭﺙ ﻣﻨﺎ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﺷَﻴْﺌﹰﺎ َﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ(ﺍﻻﻳﺔ‬ ‫) ‪) ( ١٨‬ﻭَﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻭَﻻ ﺗُ ْ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺾ ﻣﺎ ﻬﻧﺎﻫﻢ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭَﺍ ْﻋُﺒﺪُﻭﺍ‬ ‫ﲰ ﹺﻊ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﻭﻫﻮ ﻳﺄﻣﺮ ﻋﺒﺎﺩَﻩ ﻬﺑﺬﻩ ﺍﻷﻭﺍﻣ ﹺﺮ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺑﻌ ﹺ‬ ‫ﺃﻳّﻬﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﺍ َ‬
‫ﲔ ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺫِﻱ ﺍ ﹾﻟ ﹸﻘ ْﺮﺑَﻰ‬
‫ﲔ ﻭَﺍ ﹾﻟ َﻤﺴَﺎ ِﻛ ﹺ‬
‫ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﺷَﻴْﺌﹰﺎ َﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ َﻭﹺﺑﺬِﻱ ﺍ ﹾﻟ ﹸﻘ ْﺮﺑَﻰ ﻭَﺍ ﹾﻟَﻴﺘَﺎﻣَﻰ ﻭَﺍ ﹾﻟ َﻤﺴَﺎ ِﻛ ﹺ‬
‫ﺍﻟﻠﱠ َﻪ ﻭَﻻ ﺗُ ْ‬
‫ﺨﺘَﺎ ﹰﻻ ﹶﻓ ﺨُﻮﺭًﺍ(‬‫ﺤﺐﱡ َﻣ ْﻦ ﹶﻛﺎ ﹶﻥ ُﻣ ْ‬ ‫ﺖ ﹶﺃ ْﻳﻤَﺎُﻧ ﹸﻜ ْﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻻ ُﻳ ِ‬
‫ﺐ ﻭَﺍ ْﺑ ﹺﻦ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ َﻭﻣَﺎ َﻣﹶﻠ ﹶﻜ ْ‬ ‫ﺠ ْﻨ ﹺ‬
‫ﺐ ﺑﹺﺎ ﹾﻟ َ‬ ‫ﺐ ﻭَﺍﻟﺼﱠﺎ ِﺣ ﹺ‬ ‫ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺍﹾﻟ ﺠُﻨُ ﹺ‬
‫ﺹ ﺍﻟﺪﻳﻦ ﻟﻪ ﻟﻜﻮ ِﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺣﻘًّﺎ ﷲ‪،‬‬ ‫ﺱ ﺍﳌﻠ ِﺔ ﻭﺍﻟﺪﻳﻦ ﻋﺒﺎﺩ ﹸﺓ ﺍﷲ ﻭﺇﺧﻼ ُ‬ ‫] ﺍﻟﻨﺴﺎﺀ‪.[٣٦:‬ﺃﻳّﻬﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﺄﻭّﻝ ﻫﺬﻩ ﺍﻷﻭﺍﻣ ﹺﺮ ﺃﺳﺎ ُ‬
‫ﻫﻮ ﺍﳌﺴﺘﺤﻖّ ﳍﺎ ﻻﻧﻔﺮﺍﺩِﻩ ﲞَﻠﻖ ﺍﻟﻌﺒﺎ ِﺩ ﻭﻗﻴﺎﻣِﻪ ﺑﺄﺭﺯﺍﻗﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﳌﺘﺼﺮﱢﻑ ﻓﻴﻬﻢ‪ ،‬ﺧﻠﻘﻬﻢ ﻟﻴﻌﺒﺪﻭﻩ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺑﺬﻟﻚ‪ ،‬ﻓﻬﻮ‬
‫ﻼ ﻟﺬﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻌﺒﺎﺩ ﹸﺓ ﺑﻜﻞﹼ ﺃﻧﻮﺍﻋﻬﺎ ﺣﻖّ ﻟﺮﺑﻨﺎ ﺟﻞ‬ ‫ﺍﳌﺴﺘﺤﻖّ ﺃﻥ ﻳﻌَﺒ َﺪ ﺩﻭﻥ ﺳﻮﺍﻩ؛ ﻷﻥ ﻏﲑَﻩ ﻟﻴﺲ ﻣﺆﻫﱠ ﻼﹰ ﻟﺬﻟﻚ ﻭﻻ ﺃﻫ ﹰ‬
‫ﻭﻋﻼ‪.‬‬
‫ﻓﺄﻣﺮ ﺑﻌﺒﺎﺩﺗﻪ ﻭﻬﻧﻰ ﻋﻦ ﺍﻟﺸﺮ ِﻙ ﺑﻪ‪ ،‬ﺇﺫ ﺍﻟﻌﺒﺎﺩ ﹸﺓ ﺃﺻ ﹸﻞ ﺍﻹﺳﻼﻡ ﻭﺃﺳﺎﺳُﻬﺎ‪ ،‬ﻭﺍﻟﺸﺮﻙ ﺃﺻﻞ ﻛﻞﱢ ﺿﻼﻝ ﻭﺃﺳﺎﺳُﻪ‪] .‬ﻓﺄﻣﺮ[‬
‫ﺹ ﺍﻟﺪﻳﻦ ﻟﻪ‪ ،‬ﻭﻬﻧﻰ ﺍﻟﻌﺒ َﺪ ﺃﻥ ﻳﻘﺼ َﺪ ﺑﻌﺒﺎﺩﺗﻪ ﻏﲑﻩ‪ ،‬ﻭ]ﺃﻣﺮﻩ[ ﺃﻥ ﻳﺘﻮﺟﱠﻪ ﺑﻘﻠﺒﹺﻪ ﻟﺮﺑﱢﻪ ﳏﺒّﺔ ﻭﺧﻮﻓﹰﺎ ﻭﺭﺟﺎﺀ‪،‬‬ ‫ﺑﺘﻮﺣﻴﺪﻩ ﻭﺇﺧﻼ ﹺ‬
‫ﻭﺃﻥ ﻳﺘﻌﻠﹼ َﻖ ﻗﻠﺒُﻪ ﺑﺮﺑﱢﻪ‪ ،‬ﻭﺃﻥ ﺗﻜﻮ ﹶﻥ ﻛﻞﹼ ﺍﻷﻋﻤﺎﻝ ﷲ ﺧﺎﻟﺼﺔﹰ‪ ،‬ﻳﺒﺘﻐِﻲ ﻬﺑﺎ ﻭﺟ َﻪ ﺍﷲ ﻭﺍﻟﺪﺍ َﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻻ ﺭﻳﺎ َﺀ ﻭﻻ ﲰﻌﺔ ﻭﻻ‬
‫ﺏ ﻳﻮ َﻡ ﻗﺪﻭﻣﻪ ﻋﻠﻴﻪ‪.‬‬ ‫ﳏﺒّ ﹰﺔ ﳌﺪﺡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺮﺟﻮ ﻬﺑﺎ ﻣﺎ ﻋﻨ َﺪ ﺍﷲ ﻣﻦ ﺍﻟﺜﻮﺍ ﹺ‬
‫ﺖ ﻋﺒ َﺪ ﺍﷲ ﺑﻦ ﺟﺪﻋﺎﻥ ﻭﻣﺎ ﻛﺎﻥ ﻳﻨﻔِﻖ ﻭﻳﺒﺬﻝ ﰲ ﺟﺎﻫﻠﻴّﺘﻪ ﻫﻞ ﻳﻨﻔﻌﻪ‬ ‫ﺳُﺌﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﺭﺃﻳ َ‬
‫ﺫﻟﻚ؟ ﻗﺎﻝ‪)) :‬ﻻ‪ ،‬ﺇﻧﻪ ﱂ ﻳﻘﻞ ﻳﻮﻣًﺎ ﻣﻦ ﺍﻟﺪﻫﺮ‪ :‬ﺭﺏﱢ ﺍﻏﻔﺮ ﱄ ﺧﻄﻴﺌﱵ ﻳﻮﻡ ﺍﻟﺪﻳﻦ(( ‪ ،‬ﻓﻠﻤّﺎ ﻛﺎﻧﺖ ﺍﻷﻋﻤﺎ ﹸﻝ ﱂ ﻳﻘﺼَﺪ ﻬﺑﺎ‬
‫ﻭﺟ ُﻪ ﺍﷲ ﻭﺇﳕﺎ ﺃﻣﻮﺭ ﺩﻧﻴﻮﻳﺔ ﻳﺮﻳﺪ ﻬﺑﺎ ﺇﻧﺴﺎﻥﹲ ﻣﻜﺎﻧ ﹰﺔ ﺃﻭ ﺟﺎﻫًﺎ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﻻ ﺍﻋﺘﺒﺎ َﺭ ﳍﺎ ﻭﻻ ﻣﻴﺰﺍﻥ ﳍﺎ‪َ ) ،‬ﻭﹶﻟﹶﻘ ْﺪ‬
‫ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ ْﻦ ﺍ ﹾﻟﺨَﺎ ِﺳﺮﹺﻳ َﻦ( ]ﺍﻟﺰﻣﺮ‪.[٦٥:‬‬ ‫ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ‬ ‫ﺖ ﹶﻟَﻴ ْ‬
‫ﻚ ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ‬
‫ﻚ َﻭﹺﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦَ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ َ‬ ‫ﺃﹸﻭ ِﺣ َﻲ ﹺﺇﹶﻟْﻴ َ‬

‫ﺝ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺃﻣّﺎ ﺃﻋﻤﺎ ﹸﻝ ﻏﲑ ﺍﳌﺆﻣﻦ ﻓﺈﻬﻧﺎ‬ ‫ﻓﺎﳌﺆﻣﻨﻮﻥ ﺃﻋﻤﺎﳍﻢ ﷲ‪ ،‬ﻳﻘﺼﺪﻭﻥ ﻬﺑﺎ ﻭﺟ َﻪ ﺍﷲ‪ ،‬ﻓﺘﻨﻄﻠﻖُ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺎ ﹺ‬
‫ﺐ ﻣﻨﻬﺎ ﻋﻄﱢﻠﺖ‪ ،‬ﺃﻣّﺎ ﺍﳌﺆﻣﻦ ﻓﻼ‪ ،‬ﻋﻤﻠﹸﻪ ﺇﻥ ﺍﺳﺘﻄﺎﻉ ﺑﺬﹶﻟﻪ‪ ،‬ﻭﺇﻥ ﻋﺠﺰ ﻓﻤﺎ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﻧﻴ ِﺔ ﺍﳋﲑ‬ ‫ﻭﻗﺘﻴّﺔ‪ ،‬ﻣﱴ ﻓﻘِﺪ ﺍﻟﺴﺒ ُ‬
‫ﺏ ﺑﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ‪)) ،‬ﺇﺫﺍ ﻣﺮﹺﺽ ﺍﻟﻌﺒﺪ ﺃﻭ ﺳﺎﻓﺮ ﻛﺘﺐ ﺍﷲ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻠﻪ ﺻﺤﻴ ﺤًﺎ‬ ‫ﻭﺇﺭﺍﺩ ِﺓ ﺍﳋﲑ ﳚﻌﻞ ﻟﻪ ﺍﻟﺜﻮﺍ َ‬
‫ﻣﻘﻴﻤًﺎ(([‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ‪ )) :‬ﺇﻥﹼ ﺑﺎﳌﺪﻳﻨﺔ ﺃﻗﻮﺍﻣًﺎ ﻣﺎ ﺳِﺮﰎ ﻣَﺴﲑًﺍ ﻭﻻ ﻗﻄﹶﻌﺘﻢ ﻭﺍﺩﻳًﺎ ﺇﻻ ﻛﺎﻧﻮﺍ ﻣﻌَﻜﻢ ﺣﺒﺴﻬﻢ ﺍﻟﻌﺬﺭ((‪.‬‬
‫ﺃﻳّﻬﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﻠﻤّﺎ ﺃﻣﺮ ﺍﷲ ﺑﺘﻮﺣﻴﺪِﻩ ﻭﻬﻧﻰ ﻋﻦ ﺍﻹﺷﺮﺍﻙ ﺑﻪ ﺃﻣَﺮ ﺍﻟﻌﺒﺎ َﺩ ﺑﺄﻭﺍﻣ َﺮ ﻓﻤﻨﻬﺎ‪ :‬ﻗﺎﻝ ﺟﻞ ﻭﻋﻼ‪َ ) :‬ﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ‬
‫ﹺﺇ ْﺣﺴَﺎﻧًﺎ( ]ﺍﻟﺒﻘﺮﺓ‪ ،[٨٣:‬ﻓﺄﻣﺮ ﺍﻟﻌﺒﺎ َﺩ ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻹﺣﺴﺎ ﹸﻥ ﺇﻟﻴﻬﻤﺎ ﹺﺑﺮّﳘﺎ‪ ،‬ﺍﻟﻨﻔﻘﺔﹸ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺧِﺪﻣﺘﻬﻤﺎ‪ ،‬ﺍﻟﻘﻴﺎ ُﻡ‬
‫ﲝﻘﱢﻬﻤﺎ‪ ،‬ﻃﻴﺐ ﺍﻟﻜﻼ ﹺﻡ ﻣﻌﻬﻤﺎ‪ ،‬ﺍﻟﺘﺄﺩّﺏ ﻣﻌﻬﻤﺎ‪ ،‬ﺃﻥ ﻻ ﻳُﺮﹶﻓ َﻊ ﺍﻟﺼﻮﺕ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺃﻥ ﻻ ﻳﺰﺟﺮﺍ ﻭﻻ ﻳﺘﻜﻠﱠﻢ ﻋﻠﻴﻬﻤﺎ ﺑﻜﻼﻡ‬
‫ﻑ ﺑﺎﻟﻮﺍﺟﺐ‪) ،‬ﻓﹶﻼ َﺗ ﹸﻘ ﹾﻞ ﻟﹶﻬُﻤَﺎ ﹸﺃﻑﱟ ﻭَﻻ َﺗ ْﻨ َﻬ ْﺮ ُﻫﻤَﺎ‬‫ﺏ ﺧﻄﺎﺏ ﻃﻴّﺐ ﻳﺸﻒﱡ ﻋﻦ ﳏﺒّﺔ ﻭﺭﲪ ٍﺔ ﻭﺃﺩﺍﺀ ﻭﺍﻋﺘﺮﺍ ٍ‬ ‫ﺳﻴّﺊ‪ ،‬ﻭﺇﳕﺎ ﺍﳋﻄﺎ ُ‬
 ‫ﺡ ﺍﻟ ﱡﺬﻝﱢ ِﻣ ْﻦ ﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ َﻭﹸﻗ ﹾﻞ ﺭﱠﺏﱢ ﺍ ْﺭ َﺣ ْﻤ ُﻬﻤَﺎ ﹶﻛﻤَﺎ َﺭﺑﱠﻴَﺎﻧﹺﻲ ﺻَﻐِﲑًﺍ( ]ﺍﻹﺳﺮﺍﺀ‪،٢٣:‬‬
‫ﺾ ﻟﹶﻬُﻤَﺎ َﺟﻨَﺎ َ‬
‫َﻭﹸﻗ ﹾﻞ ﻟﹶﻬُﻤَﺎ ﹶﻗ ْﻮ ﹰﻻ ﻛﹶﺮﹺﳝًﺎ ﻭَﺍ ْﺧِﻔ ْ‬
‫‪ .[٢٤‬ﻃﺎﻋﺔﹲ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣ ﹺﺮ ﺍﷲ ﻗﺒﻞ ﻛﻞﱢ ﺷﻲﺀ‪ ،‬ﰒﹼ ﺃﺩﺍ ًﺀ ﻟﻠﺠﻤﻴﻞ ﻭﺭﺩ‪‬ﺍ ﻟﻠﻤﻌﺮﻭﻑ ﻭﺇﺣﺴﺎﻧًﺎ ﳌﻦ ﺃﺣﺴَﻦ‪ ،‬ﻭﻣﺎ‬
‫ﺃﻋﻈ َﻢ ﺇﺣﺴﺎ ﹶﻥ ﺍﻷﺑﻮَﻳﻦ ﻋﻠﻴﻚ ﺃﻳّﻬﺎ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﻤﺎ ﺃﺣَﺪٌ ﺑﻌ َﺪ ﺭﺑﱢﻚ ﺃﻋﻈﹶﻢ ﺇﺣﺴﺎﻧًﺎ ﻟﻚ ﻣﻦ ﻭﺍﻟﺪَﻳﻚ‪ ،‬ﻓﻘﺎﺑﹺﻞ ﺍﻹﺣﺴﺎ ﹶﻥ‬
‫ﱄ ﻭﺍﻷﻳﺎ َﻡ‬
‫ﺑﺎﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﺣﺬﹶﺭ ﺃﻥ ﺗﻘﹶﺎﺑ ﹶﻞ ﺍﻹﺣﺴﺎﻥ ﺑﺎﻹﺳﺎﺀَﺓ ﻭﺍﻟﺘﺠﺎﻫ ﹺﻞ ﻭﺍﻹﻋﺮَﺍﺽ ﻭﺍﻟﺘﻜﺒﱡﺮ ﰲ ﻧﻔﺴِﻚ‪ ،‬ﻭﺗﻨﺴَﻰ ﺗﻠﻚ ﺍﻟﻠﻴﺎ ﹶ‬
‫ﺍﻟﱵ ﻃﺎﳌﺎ ﺑﺬﻟﺖ ﺍﻷﻡّ ]ﻓﻴﻬﺎ[ ﺟﻬﺪَﻫﺎ‪ ،‬ﻭﻃﺎﳌﺎ ﺳﻬﺮﺕ ﻟﺮﺍﺣﺘﻚ‪ ،‬ﻭﻃﺎﳌﺎ ﺃﻧﻔﻖ ﺍﻷﺏ ﻭﺳﻌﻰ ﻭﻛﺪَﺡ ﻷﺟﻠِﻚ‪ ،‬ﻓﺎﻋﺮﹺﻑ ﺗﻠﻚ‬
‫ﺍﻷﻣﻮﺭ ﻟﺘﻜﻮﻥ ﻣﻦ ﺃﻫ ﹺﻞ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳌﺮﻭﺀﺓ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ١٩‬ﻭﺑﺬﻱ ﺍﻟﻘﺮﰉ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﳌﺴﺎﻛﲔ ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﳌﺎ ﺃﻣَﺮ ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻗﺎﻝ‪َ ) :‬ﻭﹺﺑﺬِﻱ ﺍ ﹾﻟ ﹸﻘ ْﺮﺑَﻰ( ]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٦:‬ﻓﺄﻣﺮ ﺍﻟﻌﺒﺎ َﺩ ﺃﻳﻀًﺎ ﺑﺄﻥ ﳛﺴِﻨﻮﺍ ﻷﻗﺮﺑﺎﺋﻬﻢ‪ ،‬ﺑﺄﻥ‬
‫ﻳﺼِﻠﻮﺍ ﺃﺭﺣﺎﻣَﻬﻢ ﺻِﻠ ﹰﺔ ﺗﻘﺘﻀِﻲ ﳏﺒّ ﹰﺔ ﻭﺑَﺬ ﹰﻻ ﻟﻠﻨﺪﻯ ﻭﻛﻔًّﺎ ﻟﻸﺫﻯ ﻭﺍﺗﱢﺼﺎ ﹰﻻ ﻳﻨﻔﻲ ﺍﻟﻘﻄﻴﻌ ﹶﺔ ﻭﺣﺮﺻًﺎ ﻋﻠﻰ ﲨﻊ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺍﷲ‬
‫ﺴْﻴُﺘ ْﻢ ﹺﺇ ﹾﻥ َﺗ َﻮﻟﱠْﻴُﺘ ْﻢ ﹶﺃ ﹾﻥ‬
‫ﻳﻘﻮﻝ‪) :‬ﻭَﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﺍﻟﱠﺬِﻱ َﺗﺴَﺎ َﺀﻟﹸﻮ ﹶﻥ ﹺﺑ ِﻪ ﻭَﺍ َﻷ ْﺭﺣَﺎ َﻡ( ]ﺍﻟﻨﺴﺎﺀ‪ ،[١:‬ﻭﳛﺬﱢﺭ ﻣﻦ ﺍﻟﻘﻄﻴﻌ ِﺔ ﻓﻴﻘﻮﻝ‪) :‬ﹶﻓ َﻬ ﹾﻞ َﻋ َ‬
‫ﺻﻤﱠﻬُﻢْ َﻭﹶﺃ ْﻋﻤَﻰ ﹶﺃ ْﺑﺼَﺎ َﺭ ُﻫ ْﻢ( ]ﳏﻤﺪ‪،[٢٣ ،٢٢:‬‬ ‫ﻚ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻟَﻌَﻨﻬُﻢْ ﺍﻟﻠﱠ ُﻪ ﹶﻓﹶﺄ َ‬
‫ﺽ َﻭﺗُ ﹶﻘﻄﱢﻌُﻮﺍ ﹶﺃ ْﺭﺣَﺎَﻣ ﹸﻜ ْﻢ ﺃﹸﻭْﹶﻟِﺌ َ‬
‫ﺴﺪُﻭﺍ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺗُ ﹾﻔ ِ‬
‫ﺻ ﹶﻞ ﻣﻦ ﻭ ﺻَﻠﻚ ﻭﺃﻗﻄ َﻊ‬ ‫ﻭﺍﻟﺮﺣِﻢُ ﻣﻌﻠﹼﻘﺔ ﺑﺎﻟﻌﺮﺵ ﺗﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺏﱢ‪ ،‬ﺃﻧﺖ ﺍﻟﺮﲪﻦ ﻭﺃﻧﺎ ﺍﻟﺮﺣﻢ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ‪ :‬ﺃﻻ ﺗﺮ ﺿَﲔ ﺃﻥ ﺃ ِ‬
‫ﻣﻦ ﻗﻄﻌﻚ؟ ﻓﺘﻘﻮﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺫﻟﻚ ﻟﻚ‪.‬‬

‫ﻭﺍﻟﺮﺣِﻢُ ﻳﻮﺻَﻞ ﻓﻘﲑُﻩ ﺑﺎﻹﺣﺴﺎ ِﻥ ﺇﻟﻴﻬﻢ‪ ،‬ﻭ ﹶﳜﺺّ ﻓﻘﺮﺍﺅﻫﻢ ﺑﺎﻟﺰﻛﺎ ِﺓ ﻭﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﺻﺪﻗﺘُﻚ ﻋﻠﻰ ﺍﳌﺴﻜﲔ ﺻﺪﻗﺔ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺭﲪﻚ ﺍﺛﻨﺘﺎﻥ‪ :‬ﺻﺪﻗﺔﹲ ﻭﺻﻠﺔ‪ .‬ﺗﻨﺼَﺢ ﺟﺎﻫﻠﻬﻢ‪ ،‬ﻭﻬﺗﺪﻱ ﺿﺎﳍﻢ‪ ،‬ﻭﲢﺴِﻦ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻘﲑٌ ﲢﺴﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﺟﺎﻫﻞ ﺗﻌﻠﱢﻤﻪ‪ ،‬ﻭﺿﺎﻝﹼ‬
‫ﺽ ﻋﺪﺗَﻪ‪،‬‬‫ﲑ ﻣﻌﻬﻢ‪ .‬ﺇﻥ ﺑﻠﻐَﻚ ﻋﻦ ﺃﺣ ٍﺪ ﻣﻨﻢ ﺣﺎﺟﺔﹲ ﻭﺻﻠﺘَﻪ‪ ،‬ﻭﺇﻥ ﺑﻠﻐﻚ ﻋﻦ ﻣﺮ ﹴ‬ ‫ﻭﻏﺎ ﹴﻭ ﺗﺴﻌَﻰ ﰲ ﻫﺪﺍﻳﺘﻪ‪ ،‬ﻓﺄﻧﺖ ﺑﺎﺫِﻝﹲ ﺍﳋ َ‬
‫ﺡ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪.‬‬
‫ﺕ ﺧﺎﻃِﺌﺔ ﺍﺗﱠﺼﻠﺖ ﺑﻪ ﻧﺼﻴﺤ ﹰﺔ ﻟﻪ ﻭﺇﻧﻘﺎﺫﹰﺍ ﻟﻪ ﻣﻦ ﺍﻟﻐﻮﺍﻳﺔِ ﻭﺃﺧﺬﹰﺍ ﺑﻴﺪﻩ ﳌﺎ ﻓﻴ ِﻪ ﺻﻼ ُ‬‫ﻭﺇﻥ ﺑﻠﻐَﻚ ﻋﻦ ﺗﺼﺮّﻓﺎ ٍ‬
‫ﻚ ﺍﻟﺼﱢﻠﺔ ﺍﶈﻤﻮﺩﺓﹸ‪ ،‬ﻻ ﺗﻘﺘﺼِﺮ ﻋﻠﻰ ﻣﺎ ﹴﻝ ﺗﺒﺬﻟﻪ ﻭﻻ ﳎﺮّﺩ ﺯﻳﺎﺭﺓ ﻭﻟﻘﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﻫﺬﺍ ﻛﻠﱢﻪ ﺻِﻠﺔ ﺗﻔﺮﹺﺽ ﻋﻠﻴﻚ ﺗﻌﻠﻴ َﻢ‬ ‫ﻓﺘﻠ َ‬
‫ﺟﺎﻫ ﹴﻞ ﻭﻫﺪﺍﻳ ﹶﺔ ﺿﺎﻝﹼ ﻭﺗﻘﻮ َﱘ ﻣﻌﻮﱠﺝ ﻭﺳﻠﻮ َﻙ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﺘﺤﺬﻳ َﺮ ﻣﻦ ﻣﺴﺎﻟﻚ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺃﻫﻠﻪ‪ ،‬ﻷﻥﹼ ﻟﺮﲪِﻚ ﻋﻠﻴﻚ‬
‫ﻉ ﺟﺎﻫﻠﻬﻢ ﻭﻻ ﻣﻦ ﻏﻮﻯ ﻣﻨﻬﻢ ﺃﻥ ﻳﻠ ﺞﱠ ﰲ ﻃﻐﻴﺎﻧﻪ ﻭﻳﺴﺘﻤﺮﱠ ﰲ ﻏﻮﺍﻳﺘﻪ ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺑُﻌﺪٍ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ﺗﺄﺧ ﹶﺬ‬ ‫ﺣﻘًّﺎ ﺃﻥ ﻻ ﺗﺪ َ‬
‫ﺑﻴﺪﻩ؛ ﻷﻥﱠ ﺣﻘﱠﻪ ﻋﻠﻴﻚ ﻋﻈﻴﻢ‪ ،‬ﻓﺈﻥﹼ ﻣﺎ ﻳﺼﻴﺒﻪ ﺇﳕﺎ ﻫﻮ ﺿﺮﺭٌ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻀﺮﺭ ﻗﺪ ﻳﺘﻌﺪّﻯ ﺇﱃ ﺍﻟﻐﲑ‪ ،‬ﻓﺤﺎﻭﹺﻝ ﻫﺬﺍ ﺍﻟﺮﺣﻢ‬
‫ﻕ ﺍﳌﻠﺘﻮﻳﺔ ﺍﻟﱵ ﻻ ﺗﻌﻮﺩ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻻ ﺗﺪﻋَﻪ ﻟﺸﻴﺎﻃﲔ ﺍﳉﻦّ ﻭﺍﻹﻧﺲ ﳛﺮﻓﻮﻥ ﻓﻜﺮَﻩ ﻭﻳﻐﻴﱢﺮﻭﻥ ﺍﺗﱠﺠﺎﻫﻪ ﻭﻳﺴﻠﻜﻮﻥ ﺑﻪ ﺍﻟﻄﺮ َ‬
‫ﺑﺎﳋﲑ ﰲ ﺣﺎﺿﺮﻩ ﻭﻣﺴﺘﻘﺒﻠﻪ‪.‬‬

‫ﺏ‬
‫ﰒ ﺃﺭﺷﺪﻫﻢ ﺃﻳﻀًﺎ ﻷﻣﺮ ﺁﺧﺮ ﻓﻘﺎﻝ‪) :‬ﻭَﺍ ﹾﻟَﻴﺘَﺎﻣَﻰ( ]ﺍﳊﺸﺮ‪ ،[٧:‬ﻭﺍﻟﻴﺘﺎﻣﻰ ﺃﻣ َﺮ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﻟﻴﺘﻴﻢُ ﻓﺎﻗ ُﺪ ﺍﻷ ﹺ‬
‫ﻣﺴﺆﻭﻟﻴﺘُﻪ ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪ ،‬ﺇﻥ ﻳﻜﻦ ﻗﺮﻳﺐٌ ﻓﺬﺍﻙ ﻫﻮ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺇﻻﱠ ﻓﻤﺴﺆﻭﻟﻴّﺔ ﻋﻠﻰ ﺍﻷﻣّﺔ ﲨﻌﺎﺀ‪ .‬ﻫﺬﺍ ﺍﻟﻴﺘﻴﻢ ﻓﺎﻗ ُﺪ ﺍﻷﺏ‬
‫ﻒ ﺍﻟﻘﺪﺭﺓ ﻗﻠﻴﻞ ﺍﳊﻴﻠﺔ‪ ،‬ﺇﻧﻚ ﲢﺴﻦ ﺇﻟﻴﻪ‪ ،‬ﻓﺄﻭّ ﹰﻻ ﲤﺴَﺢ ﺩﻣﻌﺘَﻪ‪ ،‬ﻭﺗﻀﻤﱢﺪ ﺟﺮﺍﺣَﻪ‪ ،‬ﻭﺗﺼﻠﻪ ﻭﺇﻥ ﻳﻜﻦ ﻓﻘﲑًﺍ‪ ،‬ﻭﲢﺴِﻦ ﰲ‬ ‫ﺿﻌﻴ ُ‬
‫ﺶ ﺍﻟﱠﺬِﻳﻦَ ﹶﻟ ْﻮ‬
‫ﺨ َ‬
‫ﻣﺎﻟﻪ ﺇﻥ ﻳﻜﻦ ﻏﻨﻴ‪‬ﺎ‪ ،‬ﻭﺗﺮﺷﺪﻩ ﺇﱃ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺗﺄﺧﺬ ﺑﻴﺪِﻩ ﳌﺎ ﻓﻴﻪ ﺍﳋﲑُ‪ ،‬ﻭﲢﺐّ ﻟﻪ ﻣﺜ ﹶﻞ ﻣﺎ ﲢﺐّ ﻷﻭﻻﺩﻙ‪َ ) ،‬ﻭﹾﻟَﻴ ْ‬
‫ﺿﻌَﺎﻓﹰﺎ ﺧَﺎﻓﹸﻮﺍ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻓ ﹾﻠَﻴﺘﱠﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﻟﹾﻴَﻘﹸﻮﻟﹸﻮﺍ ﹶﻗ ْﻮ ﹰﻻ َﺳﺪِﻳﺪًﺍ( ] ﺍﻟﻨﺴﺎﺀ‪ ،[٩:‬ﻭﻟﺘﻮﻓﱢﺮ ﻣﺎﻟﻪ‪ ،‬ﻭﻟﺘﺤﺬﹶﺭ‬ ‫َﺗ َﺮﻛﹸﻮﺍ ِﻣ ْﻦ َﺧ ﹾﻠ ِﻔ ﹺﻬ ْﻢ ﹸﺫﺭﱢﻳﱠ ﹰﺔ ِ‬
‫ﺼﹶﻠ ْﻮ ﹶﻥ ﺳَﻌِﲑًﺍ( ]ﺍﻟﻨﺴﺎﺀ‪.[١٠:‬‬ ‫ﻱ ﻋﻠﻴﻪ‪) ،‬ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﹶﺃ ْﻣﻮَﺍ ﹶﻝ ﺍ ﹾﻟَﻴﺘَﺎﻣَﻰ ﹸﻇ ﹾﻠﻤًﺎ ﹺﺇﻧﱠﻤَﺎ َﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﻓِﻲ ُﺑﻄﹸﻮﹺﻧ ﹺﻬ ْﻢ ﻧَﺎﺭًﺍ َﻭ َﺳَﻴ ْ‬ ‫ﺍﻟﺘﻌﺪ َ‬
‫ﻚ ﺍﻟﱠﺬِﻱ َﻳ ُﺪ ﻉﱡ ﺍﻟﹾﻴَﺘِﻴﻢَ ﻭَﻻ‬
‫ﺖ ﺍﻟﱠﺬِﻱ ﻳُ ﹶﻜﺬﱢﺏُ ﺑﹺﺎﻟﺪﱢﻳ ﹺﻦ ﹶﻓ ﹶﺬِﻟ َ‬
‫ﺱ ﻣﻜﺬﱢﺏ ﻟﻴﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﹶﺃ َﺭﹶﺃ ْﻳ َ‬
‫ﺐ ﻗﺎ ﹴ‬
‫ﻭﺇﻫﺎﻧ ﹸﺔ ﺍﻟﻴﺘﻴﻢ ﻻ ﺗﺼﺪُﺭ ﺇﻻﱠ ﻣِﻦ ﻗﻠ ﹴ‬
‫ﲔ( ﺍﻵﻳﺔ ] ﺍﳌﺎﻋﻮﻥ‪ .[٣- ١:‬ﻭﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﺴﻌ ُﻲ ﰲ ﻣﺼﻠﺤﺘﻪ ﻭﺧﲑﻩ ﺧﲑ ﻋﻈﻴﻢ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‬ ‫ﺴ ِﻜ ﹺ‬
‫ﺤﺾﱡ َﻋﻠﹶﻰ ﹶﻃﻌَﺎ ﹺﻡ ﺍ ﹾﻟ ِﻤ ْ‬
‫َﻳ ُ‬
‫ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪)) :‬ﺃﻧﺎ ﻭﻛﺎﻓ ﹸﻞ ﺍﻟﻴﺘﻴﻢ ﰲ ﺍﳉﻨﺔ ﻛﻬﺎﺗﲔ(( ﻭﺣﻠﹼﻖ ﺑﲔ ﺇﺻﺒﻌﻴﻪ‪ :‬ﺍﻟﺴﺒّﺎﺑﺔ ﻭﺍﻟﻮﺳﻄﻰ‪.‬‬

‫ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ‪ ،‬ﰒ ﺇﻥﱠ ﺍﷲ ﺟﻞﹼ ﻭﻋﻼ ﺃﻣ َﺮ ﺑﺄﻣﺮ ﺁﺧﺮ‪ ،‬ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎ ِﻥ ﺇﱃ ﺍﳌﺴﺎﻛﲔﹺ‪ ،‬ﻭﻫﻢ ﺍﳌﺴﺘﺤﻘﹼﻮﻥ ﻭﺃﻫ ﹸﻞ ﺍﻟﻔﺎﻗﺔ ﻭﺍﳊﺎﺟﺔ‪،‬‬
‫ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎ ِﻥ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﺈﻬﻧﻢ ﺇﺧﻮﺍﻧُﻚ‪ ،‬ﻗﺼُﺮﺕ ﺍﻷﻣﻮﺭ ﰲ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻓﻬﻢ ﺇﺧﻮﺍﻧُﻚ ﰲ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺄﻧﺖ ﻣﺴﺆﻭﻝ ﺇﻥ ﻛﻨﺖ‬
‫ﻼ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﺗﺮﻳﺪ‬ ‫ﻗﺎﺩﺭًﺍ ﺃﻥ ﲢﺴ َﻦ ﺇﱃ ﺃﻭﻟﺌﻚ ﺍﳌﺴﺎﻛﲔ ﺇﺣﺴﺎﻧًﺎ ﺗﺒﺘﻐﻲ ﺑﻪ ﻭﺟ َﻪ ﺍﷲ‪ ،‬ﻻ ﺗﺮﻳﺪ ﻣﻨّ ﹰﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﺗﺮﻳﺪ ﺗﻔﻀﱡ ﹰ‬
‫ﺗﺮﱡﻓﻌًﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﺗﺮﻳﺪ ﺇﺫﻻﻟﹶﻬﻢ ﻟﻚ‪ ،‬ﻭﻻ ﺗﺮﻳﺪ ﺃﻥ ﳝﺪﺣُﻮﻙ ﺃﻭ ﻳُﺜﻨُﻮﺍ ﻋﻠﻴﻚ‪ ،‬ﻭﻻ ﺗﺮﻳﺪ ﺃﻥ ﺗﻜﺜﱢﺮ ﺍﻟﺴﻮﺍ َﺩ ﻬﺑﻢ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺕ ﺍﷲ‪َ ) ،‬ﻭُﻳ ﹾﻄ ِﻌﻤُﻮ ﹶﻥ ﺍﻟﻄﱠﻌَﺎ َﻡ َﻋﻠﹶﻰ ﺣُﺒﱢ ِﻪ ﻣِﺴْﻜِﻴﻨًﺎ َﻭَﻳﺘِﻴﻤًﺎ ﻭَﺃﹶﺳِﲑًﺍ ﹺﺇﻧﱠﻤَﺎ ﻧُ ﹾﻄ ِﻌﻤُﻜﹸ ْﻢ ِﻟ َﻮ ْﺟ ِﻪ ﺍﻟﻠﱠ ِﻪ ﻻ ُﻧﺮﹺﻳ ُﺪ‬ ‫ﲢﺴِﻦ ﺇﻟﻴﻬﻢ ﺍﺑﺘﻐﺎ َﺀ ﻣﺮﺿﺎ ِ‬
‫ِﻣ ْﻨ ﹸﻜ ْﻢ َﺟﺰَﺍ ًﺀ ﻭَﻻ ُﺷﻜﹸﻮﺭًﺍ( ]ﺍﻹﻧﺴﺎﻥ‪.[٩ ،٨:‬‬
‫ﺍﻟﺴﺎﻋﻲ ﻋﻠﻰ ﺍﻷﺭﺍﻣ ﹺﻞ ﻭﺍﻷﻳﺘﺎ ﹺﻡ ﻛﺎﻟﻘﺎﺋ ﹺﻢ ﺍﻟﺬﻱ ﻻ ﻳﻔﺘُﺮ ﻭﻛﺎﻟﺼﺎﺋﻢ ﺍﻟﺬﻱ ﻻ ﻳﻔﻄِﺮ‪ ،‬ﻓﺎﻹﺣﺴﺎ ﹸﻥ ﻟﻌﺒﺎﺩ ﺍﷲ ﻋﻤﻞﹲ ﻳﻨﺠﱢﻲ ﺍﷲ ﺑﻪ‬
‫ﺻﺎﺣﺒﹺﻪ ﻣﻦ ﺍﳌﻜﺎﺭﻩ‪ ،‬ﻭﻳﺮﻭَﻯ‪)) :‬ﻭﻋﺎﳉﻮﺍ ﻣﺮﺿﺎﻛﻢ ﺑﺎﻟﺼﱠﺪﻗﺔ(( ‪ ،‬ﻓﻬﻲ ﺗﺪﻓﻊ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﲢﻘﱢﻖ ﺍﳋﲑ‪ ،‬ﻭﺗﺴﻌﺪ ﺍﻷﻣﺔ ﺇﺫﺍ ﺍﻧﺘﺒَﻪ‬
‫ﺃﻏﻨﻴﺎﺅﻫﺎ ﻟﻔﻘﺮﺍﺋﻬﺎ ﻭﻓﺘﱠﺸﻮﺍ ﻋﻦ ﺍﶈﺘﺎﺟﲔ ﻭﺍﳌﺴﺘﺤﻘﱢﲔ ﻭﺃﺭﺑﺎﺏ ﺍﳊﺎﺟَﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳَﺴﺄﻟﻮﻥ ﺍﻟﻨﺎﺱ ﺇﳊﺎﻓﹰﺎ ﳛﺴَﺒﻬﻢ ﺍﳉﺎﻫ ﹸﻞ‬
‫ﺤ َﻢ ﺍ ﹾﻟ َﻌ ﹶﻘَﺒ ﹶﺔ َﻭﻣَﺎ ﹶﺃ ْﺩﺭَﺍ َﻙ ﻣَﺎ ﺍﻟﹾ َﻌﹶﻘَﺒﺔﹸ ﹶﻓﻚﱡ‬
‫ﺃﻏﻨﻴﺎ َﺀ ﻣﻦ ﺍﻟﺘﻌﻔﱡﻒ ﺍﻟﺘﻌﻔﻒ‪ .‬ﻭﺍﻹﺣﺴﺎ ﹸﻥ ﺇﻟﻴﻬﻢ ﳒﺎﺓﹲ ﻣﻦ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪) ،‬ﻓﹶﻼ ﺍ ﹾﻗَﺘ َ‬
‫ﺴﻜِﻴﻨًﺎ ﺫﹶﺍ َﻣْﺘ َﺮَﺑ ٍﺔ( ] ﺍﻟﺒﻠﺪ‪.[١٦- ١١:‬‬ ‫ﺴ َﻐَﺒ ٍﺔ َﻳﺘِﻴﻤًﺎ ﺫﹶﺍ َﻣ ﹾﻘ َﺮَﺑ ٍﺔ ﹶﺃ ْﻭ ِﻣ ْ‬
‫َﺭﹶﻗَﺒ ٍﺔ ﹶﺃ ْﻭ ﺇﹺﻃﹾﻌَﺎﻡٌ ﻓِﻲ َﻳ ْﻮ ﹴﻡ ﺫِﻱ َﻣ ْ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪) ( ٢٠‬ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺫِﻱ ﺍ ﹾﻟﹸﻘ ْﺮﺑَﻰ(ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺫِﻱ‬
‫ﺍﻟﹾﻘﹸﺮْﺑَﻰ( ] ﺍﻟﻨﺴﺎﺀ‪ ،[٣٦:‬ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎ ِﻥ ﺇﱃ ﺍﳉﺎﺭ‪ ،‬ﺳﻮﺍﺀ ﺍﳉﺎﺭ ﺍﻟﻘﺮﻳﺐ ﻣﻨﻚ‪ ،‬ﺃﻭ ﺍﳉﺎﺭ ﺍﻟﺒﻌﻴﺪ ﻣﻨﻚ‪ ،‬ﺃﻭ ﺍﳉﺎ ُﺭ ﺍﻟﺬﻱ ﻟﻚ‬
‫ﺑﻪ ﻗﺮﺍﺑﺔ‪ ،‬ﻭﺍﳉﺎ ُﺭ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻗﺮﺍﺑﺔ‪ ،‬ﻛ ﱡﻞ ﺍﳉﲑﺍﻥ ﳍﻢ ﺣﻖﱞ ﻋﻠﻴﻚ ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﻏﲑ ﺩﻳﻨﻚ‪ .‬ﻓﺎﳉﻮﺍﺭ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﳏﺘﺮﻡ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺟﺎﺭﻩ(( ﻭﻓﻴﻪ‪)) :‬ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ ﻓﻼ ﻳﺆ ِﺫ ﺟﺎﺭﻩ(( ‪ ،‬ﻭﻣﺎ ﺯﺍ ﹶﻝ ﺟﱪﻳ ﹸﻞ ﻳﻮ ﺻِﻲ ﺍﻟﻨﱯﱠ ﺑﺎﳉﺎﺭ ﺣﱴ ﻇﻦﱠ ﺃﻧﻪ ﺳﻴﻮﺭﱢﺛﻪ ﻭﻻ ﺇﳝﺎ ﹶﻥ ﳌﻦ ﱂ ﻳﺄﻣَﻦ ﺟﺎﺭُﻩ ﺑﻮﺍﺋﻘﹶﻪ‪:‬‬
‫ﻏﺪﺭﺍﺗِﻪ ﻭﺧﻴﺎﻧﺘﻪ‪ .‬ﻭﺍﳉﺎ ُﺭ ﲢﺴﻦ ﺇﻟﻴﻪ ﻟﻔﻘﺮﻩ‪ ،‬ﻭﲢﺴﻦ ﺇﻟﻴﻪ ﺑﺘﻌﻠﻴﻤﻪ ﻭﻧﺼﻴﺤﺘﻪ ﻭﺗﻮﺟﻴﻬﻪ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻋﻨﺪَﻩ ﺟﻬﻞﹲ ﺃﻭ ﺍﳓﺮﺍﻑ‬
‫ﻓﻜﺮﻱّ ﺃﻭ ﻏﲑﻩ ﺃﻭ ﺳﻠﻮﻛﻲّ ﻓﺈﻧﻚ ﲢﺴِﻦ ﺇﻟﻴﻪ ﻧﺼﻴﺤ ﹰﺔ ﻬﺗﺪﻳﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﺗﻜﻒﱡ ﺍﻷﺫﻯ ﻋﻨﻪ‪ ،‬ﲢﺴِﻦ ﺇﻟﻴﻪ‪ ،‬ﺇﻥ ﺍﺳﺘﻨﺼﺮﻙ ﺑﺎﳊﻖّ‬
‫ﻑ ﺃﻋﻨﺘﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻘﺮ ﺿَﻚ ﺃﻗﺮﺿﺘﻪ‪ ،‬ﻭﺇﻥ ﻏﺎﺏ ﺣﻔِﻈﺘﻪ ﰲ ﺃﻫﻠﻪ‪ ،‬ﻓﺄﻧﺖ ﺗﺮﻋﺎﻩ ﻛﻤﺎ‬ ‫ﻧﺼﺮﺗَﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻌﺎﻥ ﺑﻚ ﰲ ﻣﻌﺮﻭ ٍ‬
‫ﺐ ﻓﻠﻪ ﺣﻖﱡ ﺍﻹﺳﻼﻡ ﻭﺍﳉﻮﺍﺭ‪ ،‬ﺃﻭ ﺟﺎﺭ ﻭﻟﻮ‬ ‫ﺗﺮﻋﻰ ﺃﻫ ﹶﻞ ﺑﻴﺘﻚ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺮﻳﺒًﺎ ﻓﻠﻪ ﺣﻖﱡ ﺍﳉﻮﺍﺭ ﻭﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﺃﻭ ﺟﺎﺭ ﻏﲑ ﻗﺮﻳ ﹴ‬
‫ﻏﲑ ﻣﺴﻠﻢ ﻟﻪ ﺣﻖﱡ ﺍﳉﻮﺍﺭ‪ ،‬ﻫﻜﺬﺍ ﺩﻝﱠ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﻚ ﺣﻖﱡ ﺍﻹﺣﺴﺎﻥ‪.‬‬ ‫ﺐ(‪ ،‬ﺻﺎﺣﺒُﻚ ﰲ ﺍﻟﺴﻔﺮ ﺃﻭ ﺍﻟﺰﻭﺟﺔﹸ‪ ،‬ﻛ ﱡﻞ ﻣﻦ ﺻﺤﺒﻚ ﲞﲑ ﻓﻠﻪ ﻋﻠﻴ َ‬ ‫ﺠ ْﻨ ﹺ‬
‫ﺐ ﺑﹺﺎ ﹾﻟ َ‬
‫)ﻭَﺍﻟﺼﱠﺎ ِﺣ ﹺ‬
‫)ﻭَﺍﺑْﻦﹺ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ( ﺍﻟﺬﻱ ﺍﻧﻘﻄﹶﻊ ﺑﻪ ﺍﻷﻣ ُﺮ ﻋﻦ ﺑﻠﺪﻩ‪ ،‬ﻓﻴﺤﺴَﻦ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﺬﺍ ﺟﻌَﻞ ﺍﷲ ﺍﺑ َﻦ ﺍﻟﺴﺒﻴﻞ ﺃﺣ َﺪ ﺃﺻﻨﺎﻑ ﺍﳌﺴﺘﺤﻘﱢﲔ‬
‫ﻟﻠﺰﻛﺎﺓ‪.‬‬
‫ﺖ ﹶﺃ ْﻳﻤَﺎُﻧ ﹸﻜ ْﻢ(‪ ،‬ﺃﻣﺮ ﺍﷲ ﺑﺎﻹﺣﺴﺎ ِﻥ ﳌﻠﻚ ﺍﻟﻴﻤﲔ‪ ،‬ﺃﻥ ﺗﻄﻌﻤَﻬﻢ ﺇﺫﺍ ﻃﻌﻤﺖَ‪ ،‬ﻭﺗﻜﺴﻮَﻫﻢ ﺇﺫﺍ ﺍﻛﺘﺴﻴﺖ‪ ،‬ﻭﻻ‬ ‫) َﻭﻣَﺎ َﻣﹶﻠ ﹶﻜ ْ‬
‫ﲢﻤﱢﻠﻬﻢ ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻥ‪ ،‬ﻭﰲ ﺿِﻤﻦ ﺫﻟﻚ ﺍﻷﺟﺮﺍ ُﺀ ﻭﺃﺭﺑﺎﺏ ﺍﻟﻌﻤﻞ ﳍﻢ ﻋﻠﻴﻚ ﺣﻖﱞ ﺃﻥ ﲢﺴ َﻦ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺗﻮﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﱵ‬
 ‫ﻣﻌﻬﻢ‪ ،‬ﻭﺗﺆﺩّﻱ ﳍﻢ ﺍﳊﻖﱠ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻻ ﺗﺒ ﺨَﺴﻬﻢ ﺣﻘﱠﻬﻢ‪ ،‬ﻭﻻ ﲤﺎﻃِﻞ ﰲ ﺣﻘﻮﻗﻬﻢ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺃﺩﺍ ُﺀ ﺍﳊﻘﻮﻕ‪)) ،‬ﺃﺩّﻭﺍ‬
‫ﺍﻷﺟﻴَﺮ ﺃﺟﺮَﻩ ﻗﺒﻞ ﺃﻥ ﳚﻒﱠ ﻋﺮﻗﻪ((‬

‫ﺨﺘَﺎ ﹴﻝ ﹶﻓ ﺨُﻮ ﹴﺭ(‪ ،‬ﻻ ﳛﺐّ ﻛﻞﱠ ﳐﺘﺎﻝ ﻓﺨﻮ ﹴﺭ ﺑﻌﻤَﻠﻪ ﻣﺮﺍ ٍﺀ ﺑﻪ‪ ،‬ﺍﳌﺆﻣ ُﻦ ﻳﻔﻌﻞ ﺍﻷﻋﻤﺎ ﹶﻝ ﷲ‪ ،‬ﻻ ﻳﻔﺨﺮ ﻬﺑﺎ‪،‬‬ ‫ﺤﺐﱡ ﹸﻛﻞﱠ ُﻣ ْ‬ ‫ﷲ ﹶﻻ ُﻳ ِ‬ ‫)ﻭَﺍ ُ‬
‫ﺨﻔﹸﻮﻫَﺎ َﻭﺗُ ْﺆﺗُﻮﻫَﺎ‬
‫ﺕ ﻓﹶﻨﹺﻌِﻤﱠﺎ ِﻫ َﻲ َﻭﹺﺇ ﹾﻥ ُﺗ ْ‬
‫ﷲ ﻣﻀﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻬﻮ ﳜﻔﻴﻬﺎ ﷲ‪) ،‬ﹺﺇ ﹾﻥ ُﺗْﺒﺪُﻭﺍ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ‬ ‫ﻭﻻ ﻳﻌﺪﱢﺩﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﻌﻠﻢ ﺃﻥﱠ ﺍ َ‬
‫ﺍ ﹾﻟﻔﹸ ﹶﻘﺮَﺍ َﺀ ﹶﻓﻬُ َﻮ َﺧﻴْﺮٌ ﹶﻟ ﹸﻜ ْﻢ َﻭﻳُ ﹶﻜﻔﱢﺮُ َﻋ ْﻨ ﹸﻜ ْﻢ ِﻣ ْﻦ ﺳَﻴﱢﺌﹶﺎﺗِﻜﹸﻢْ( ]ﺍﻟﺒﻘﺮﺓ‪.[٢٧١:‬‬
‫ﻫﻜﺬﺍ ﺍﳌﺆﻣ ُﻦ ﺍﳌﻮﺣﱢﺪ ﷲ‪ ،‬ﻭﻫﺬﻩ ﺃﻋﻤﺎﻟﹸﻪ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺃﺧﻼﻗﻪ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺮﺯﻗﹶﻨﺎ ﻭﺇﻳﺎﻛﻢ ﺍﻟﻌﻤ ﹶﻞ ﺍﻟﺼﺎﱀ ﺍﳋﺎﻟﺺ‬
‫ﷲ‪ ،‬ﺇﻧّﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﺱ َﻋﺪَﺍ َﻭ ﹰﺓ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺍ ﹾﻟَﻴﻬُﻮ َﺩ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ((‬

‫ﺠ َﺪﻥﱠ ﹶﺃ َﺷﺪﱠ ﺍﻟﻨﱠﺎ ﹺ‬
‫) ‪)) ( ٢١‬ﹶﻟَﺘ ﹺ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺱ َﻋﺪَﺍ َﻭ ﹰﺓ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ‬
‫ﺠ َﺪﻥﱠ ﹶﺃ َﺷﺪﱠ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺇﺧﻮﺍﱐ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﳐﺒﹺﺮًﺍ ﻋﺒﺎﺩَﻩ ﺍﳌﺆﻣﻨﲔ ﲝﺎﻝ ﺃﻋﺪﺍﺋﻬﻢ ﻣﻌﻬﻢ‪) :‬ﹶﻟَﺘ ﹺ‬
‫ﺍ ﹾﻟَﻴﻬُﻮ َﺩ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ( ] ﺍﳌﺎﺋﺪﺓ‪.[٨٢:‬‬

‫ﺃﺧﱪﻧﺎ ﺗﻌﺎﱃ ﻋﻦ ﻋﺪﺍﻭ ِﺓ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺃﻬﻧﺎ ﻋﺪﺍﻭﺓﹲ ﻛﺎﻣﻨﺔ ﰲ ﻧﻔﻮﺳﻬﻢ ﺇﱃ ﻛﻞﱢ ﺍﳌﺆﻣﻨﲔ ﻗﺪﳝًﺎ ﻭﺣﺪﻳﺜﹰﺎ‪ ،‬ﻓﻬﻢ ﺑَﻌﺪ ﺍﳓﺮﺍﻓﻬﻢ‬
‫ﻭﻗﺘﻠﻬﻢ ﺃﻧﺒﻴﺎ َﺀ ﺍﷲ ﻭﺳﻌﻴﻬﻢ ﰲ ﺍﻷﺭﺽ ﻓﺴﺎﺩًﺍ ﻭﺍﺳﺘﻤﺮﺍﺭﹺﻫﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﻐﻴﺎ ِﻥ ﻭﲤﺎﺩِﻳﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ ﻳﺪﻝﹼ‬
‫ﺕ ﺣﻖّ ﺗﻜﻠﱠﻢ ﻬﺑﺎ ﺭﺏّ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻌﺎ ﹸﱂ ﲟﺎ ﻛﺎﻥ ﻭﻳﻜﻮﻥ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻀﺎﻟ ﹸﺔ ﻫﻢ ﺃﺷﺪﱡ‬ ‫ﺫﻟﻚ ﻋﻠﻰ ﺃﻥﱠ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺎ ُ‬
‫ﺱ َﻋﺪَﺍ َﻭ ﹰﺓ‬ ‫ﺠ َﺪﻥﱠ ﹶﺃ َﺷﺪﱠ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺍﻟﻨﺎﺱ ﻋﺪﺍﻭ ﹰﺓ ﻷﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺃﻋﻈﻤُﻬﻢ ﺣﻘﺪًﺍ ﻭﻛﺮﺍﻫﻴﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻣِﻦ ﻛﻞﹼ ﻃﻮﺍﺋﻒ ﺍﻟﻀﻼﻝ‪) ،‬ﹶﻟَﺘ ﹺ‬
‫ﺕ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺗﻨﺸُﺮ‬ ‫ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺍ ﹾﻟَﻴﻬُﻮ َﺩ ﻭَﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ( ] ﺍﳌﺎﺋﺪﺓ‪ .[٨٢:‬ﺇﻥﱠ ﺟﺮﺍﺋﻤَﻬﻢ ﻭﺃﻓﻌﺎﳍﻢ ﺍﻟﺸﻨﻴﻌﺔﹶ ﺍﻟﱵ ﲢﻤِﻠﻬﺎ ﻃﻴﺎ ُ‬
‫ﻕ‬
‫ﺃﻗﻮﺍﳍﻢ ﻭﺃﻓﻌﺎﳍﻢ‪ ،‬ﻭﺗﻨﺸُﺮ ﺻ َﻮﺭًﺍ ﺣﻴﱠﺔ ﻋﻦ ﺟﺮﺍﺋﻤﻬﻢ ﺍﻟﺸﻨﻴﻌﺔ ﻭﺃﻓﻌﺎﳍﻢ ﺍﻟﺪﻧﻴﺌﺔ‪ ،‬ﰲ ﺯﻣ ﹴﻦ ﻏﺎﺏ ]ﻓﻴﻪ[ ﻣﺎ ﻳﺴﻤﱠﻰ ﲝﻘﻮ ﹺ‬
‫ﺝ ﺍﻟﺮﻳﺎﺡ‪ ،‬ﻻ ﺍﻋﺘﺒﺎﺭَ ﳍﺎ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻧﺪﺭﺱ ﻣﺎ ﻳﺴﻤﱠﻰ ﺑﺎﳌﻮﺍﺛﻴﻖ ﺍﻟﺪﻭﻟﻴﺔ ﰲ ﺍﳊﺮﺏ ﻭﺍﳌﺴﻠﻢ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺗﻠﻚ ﺍﳌﻮﺍﺛﻴ ُﻖ ﺩﺭ َ‬
‫ﺚ‬
‫ﺚ ﺗﻌﺎُﻣ ﹸﻞ ﺍﻷﻋﺪﺍ ِﺀ ﻣﻦ ﺷﺮﻕ ﺍﻷﺭﺽ ﻭﻏﺮﻬﺑﺎ ﻣﻌﻬﺎ ﻭﻣﻦ ﺣﻴ ﹸ‬ ‫ﻭﻻ ﻣﻴﺰﺍﻥ‪ ،‬ﻫﺬﻩ ﺍﻟﻔﺮﻗ ﹸﺔ ﺗﺘﺼﺮﱠﻑ ﻣﻦ ﺣﻴﺚ ﻗﻮّﺗُﻬﺎ ﻭﻣﻦ ﺣﻴ ﹸ‬
‫ﺡ‬
‫ﲤﻜﻴﻨﻬﺎ ﻭﺗﺄﻳﻴﺪُﻫﺎ ﻭﺇﻣﺪﺍﺩﻫﺎ ﺑﻜﻞ ﳑﻜﻦ‪ ،‬ﺣﱴ ﺟﺮﺕ ﺗﻠﻚ ﺍﳉﺮﺍﺋ ُﻢ ﺍﻟﻨﻜﺮﺍﺀ ﻭﺫﻟﻚ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ ﰲ ﺃﻣّﺔ ُﻋﺰّﻝ ﻻ ﺳﻼ َ‬
‫ﻭﻻ ﻣﺎﻝ ﻣﻌﻬﻢ‪ ،‬ﺇﳕﺎ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﺃﺣﺎﻁ ﻬﺑﻢ ﻣﻦ ﻛﻞﱢ ﺟﺎﻧﺐ ﻭﷲ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ‪) ،‬ﹶﻓ َﻌﺴَﻰ ﹶﺃ ﹾﻥ َﺗ ﹾﻜ َﺮﻫُﻮﺍ َﺷ ْﻴﺌﹰﺎ‬
‫ﺠَﻌ ﹶﻞ ﺍﻟﻠﱠ ُﻪ ﻓِﻴ ِﻪ َﺧﻴْﺮًﺍ ﻛﹶﺜِﲑًﺍ( ]ﺍﻟﻨﺴﺎﺀ‪ .[١٩:‬ﺇﻧﻪ ﻇﻠﻢ ﺑﻠﻎ ﺃﺷﺪﱠﻩ‪ ،‬ﻭﻋﺪﻭﺍﻥﹲ ﻣﺎ ﻋﺮﹺﻑ ﻣﺜﻠﻪ‪ ،‬ﻭﺗﻜﺎﺗُﻒ ﺍﻷﻋﺪﺍﺀ ﺿﺪّ ﺃﻣﺔ‬ ‫َﻭَﻳ ْ‬
‫ﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ‪ ،‬ﻓﻌﺴﻰ ﻓﺮﺝٌ ﻣﻦ ﺍﷲ ﻳﺄﰐ ﺑﻪ‪ ،‬ﻭﺍﷲ ﻋﻠﻰ ﻛﻞﹼ ﺷﻲﺀ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﺍﻟﺼ ُ‬
‫ﻉ ﺍﻟﻜﻠﻤﺔ ﻭﻭَﺣﺪﺓ ﺍﻟﺼﻒّ‬ ‫ﻗﺪﻳﺮ‪ ،‬ﺇﳕﺎ ﺍﳌﻬﻢّ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﻭﺍﻟﺜﻘﺔ ﺑﺎﷲ ﺃﻋﻈﻢ ﻣﻦ ﺛﻘ ِﺔ ﺍﻟﻌﺒﺪ ﺑﻨﻔﺴﻪ ﻭﺍﺟﺘﻤﺎ ُ‬
‫ﺴ ﹺﺮ ﻳُﺴْﺮًﺍ( ]ﺍﻟﺸﺮﺡ‪،٥:‬‬ ‫ﺴ ﹺﺮ ﻳُﺴْﺮًﺍ ﹺﺇﻥﱠ َﻣ َﻊ ﺍ ﹾﻟُﻌ ْ‬
‫ﻭﺗﺂﻟﻒ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ‪ ،‬ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ‪) :‬ﹶﻓﹺﺈﻥﱠ َﻣ َﻊ ﺍ ﹾﻟُﻌ ْ‬
‫‪.[٦‬‬

‫ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥﹸ ﺍﻟﺬﻱ ﳚﺮﻱ ﻭﻣﺎ ﺃﺣﺪٌ ﻳﻨﻜِﺮ ﻭﻣﺎ ﺃﺣﺪٌ ﻳﻘﻮﻝ‪ ،‬ﻟﻜﻨﻬﺎ ﰲ ﺍﳊﻘﻴﻘ ِﺔ ﻣﺼﻴﺒﺔ‪ ،‬ﻭﺑﺬﻧﻮﺏ ﺍﳌﺴﻠﻤﲔ ﺣﺼَﻞ‬
‫ﻣﺎ ﺣﺼﻞ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﳍﻢ ﺍﻟﺘﺄﻳﻴ َﺪ ﻭﺍﻟﻨﺼﺮ‪ ،‬ﻭﺃﻥ ﳝﺪﱠﻫﻢ ﺑﻌﻮﻧﻪ ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﻭﺃﻥ ﻳﻜﺒﹺﺖ ﻋﺪﻭﱠﻫﻢ‪ ،‬ﻭﺃﻥ ﻳﺮﺯﻗﹶﻬﻢ ﺍﻟﺜﺒﺎﺕ‬
‫ﺼ َﺮﻥﱠ‬
‫ﺐ ﻟﻠﻨﺼﺮ ﻭﺍﻟﺘﺄﻳﻴﺪ ﻣﻦ ﺭﺏﱢ ﺍﻟﻌﺎﳌﲔ‪َ ) ،‬ﻭﹶﻟﻴَﻨ ُ‬
‫ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﻭﺍﻻﻋﺘﺼﺎﻡ ﲝﺒﻞ ﺍﷲ‪ ،‬ﻓﺬﺍﻙ ـ ﻭﺍﷲ ـ ﺃﻋﻈﻢ ﺳﺒ ﹴ‬
‫ﺼ ُﺮ ُﻩ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ﹶﻘ ﹺﻮﻱﱞ ﻋَﺰﹺﻳﺰٌ( ]ﺍﳊﺞ‪ ،[٤٠:‬ﻓﺈﻥ ﺍﻟﺘﺠﺄ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﷲ ﻭﺗﺎﺑﻮﺍ ﺇﱃ ﺍﷲ ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺍﷲ ﻭﻭﺛﻘﻮﺍ ﺑﺎﷲ‬ ‫ﺍﻟﻠﱠ ُﻪ َﻣ ْﻦ ﻳَﻨ ُ‬
‫ﺼ ْﺮ ﹸﻛ ْﻢ ﺍﻟﻠﱠ ُﻪ ﻓﹶﻼ‬
‫ﺏ ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﺜﻘﺔ ﺑﺎﷲ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ﻓﺈﻥﱠ ﺍﷲ ﺟﻞﹼ ﻭﻋﻼ ﺑﻴﺪﻩ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻘﻮﻯ‪) ،‬ﹺﺇ ﹾﻥ َﻳ ْﻨ ُ‬ ‫ﻭﺑﺬﻟﻮﺍ ﺍﻷﺳﺒﺎ َ‬
‫ﺨ ﹸﺬﹾﻟ ﹸﻜ ْﻢ ﹶﻓ َﻤ ْﻦ ﺫﹶﺍ ﺍﻟﱠﺬِﻱ َﻳ ْﻨﺼُﺮُﻛﹸ ْﻢ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻩ َﻭ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓ ﹾﻠَﻴَﺘ َﻮﻛﱠ ﹾﻞ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ( ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٦٠:‬‬
‫ﺐ ﹶﻟ ﹸﻜ ْﻢ َﻭﹺﺇ ﹾﻥ َﻳ ْ‬
‫ﻏﹶﺎِﻟ َ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٢٢‬ﺍﻟﻔﺮﺡ ﰲ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬

‫ﺫﹸﻛﺮ ﺍﻟﻔﺮﺡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﺛﻨﲔ ﻭﻋﺸﺮﻳﻦ ﻣﻮﺿﻌﺎﹰ‪ ،‬ﻫﺬﺍ ﺍﻟﻔﺮﺡ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﺴﻤﺎﻥ‪ :‬ﻣﻄﻠﻖ ﻭﻣﻘﻴﺪ‪.‬‬

‫ﻣﻄﻠﻖ ﱂ ﻳﻘﻴﺪ ﺑﺴﺒﺐ ﻟﻠﻔﺮﺡ‪ ،‬ﻭﻣﻘﻴﺪ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﻣﻘﻴﺪ ﺑﺎﻟﺪﻧﻴﺎ ﻭﻫﻮ ﻣﺬﻣﻮﻡ ﻛﺎﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻓﺎﻟﻔﺮﺡ ﺍﳌﻄﻠﻖ‬
‫ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ ﻟﻪ ﺳﺒﺐ ﻣﺬﻣﻮﻡ‪ ،‬ﻭﺍﳌﻘﻴﺪ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻣﺬﻣﻮﻡ‪ ،‬ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﳌﻘﻴﺪ‪ :‬ﻫﻮ ﺍﻟﻔﺮﺡ ﺑﻔﻀﻞ ﺍﷲ‬
‫ﻭﺭﲪﺘﻪ ﻭﻳﻨﻘﺴﻢ ﺃﻳﻀﹰﺎ ﻗﺴﻤﲔ‪ :‬ﻓﺮﺡ ﺑﺎﳌﺴﺒﺐ ﻭﻓﺮﺡ ﺑﺎﻟﺴﺒﺐ‪ ،‬ﻓﺘﻜﻮﻥ ﺃﻗﺴﺎﻡ ﺍﻟﻔﺮﺡ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺘﻔﺮﻳﻌﺎﺕ ﻭﺍﻟﺘﻘﺴﻴﻤﺎﺕ‬
‫ﺃﺭﺑﻌﺔ‪ :‬ﻣﻄﻠﻖ ﰒ ﻣﻘﻴﺪ ﺑﺎﻟﺪﻧﻴﺎ ﰒ ﻣﻘﻴﺪ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻳﻨﻘﺴﻢ ﺇﱃ ﻓﺮﺡ ﺑﺎﳌﺴﺒﺐ ﻭﻓﺮﺡ ﺑﺎﻟﺴﺒﺐ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﻟﻔﺮﺡ ﺍﳌﻄﻠﻖ‪ :‬ﻓﻘﺪ ﺫﻛﺮ ﰲ ﲬﺴﺔ ﻣﻮﺍﺿﻊ ﻣﻦ ﻣﻮﺍﺿﻊ ﺫﻛﺮ ﺍﻟﻔﺮﺡ ﺑﺎﻟﻘﺮﺁﻥ‪.‬‬

‫ﻭﺍﳌﻘﻴﺪ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ‪ :‬ﺫﻛﺮ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻟﻠﻔﺮﺡ ﺑﺎﳌﺴﺒﺐ ﻭﺛﻼﺛﺔ ﻟﻠﻔﺮﺡ ﺑﺎﻟﺴﺒﺐ‪.‬‬
‫ﻭﺳﺄﺗﻜﻠﻢ ﻋﻦ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻣﻦ ﻣﻮﺍﺿﻊ ﻛﻞ ﻗﺴﻢ ﺑﺈﳚﺎﺯ‪ :‬ﻓﺄﺧﺘﺎﺭ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﳌﻄﻠﻖ‪ .‬ﺃﺧﺘﺎﺭ‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻪ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﺳﻮﺭﺓ ﻫﻮﺩ ﺣﻴﺚ ﻗﺎﻝ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪) :‬ﻭﻟﺌﻦ ﺃﺫﻗﻨﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻨﺎ ﺭﲪﺔ ﰒ ﻧﺰﻋﻨﺎﻫﺎ ﻣﻨﻪ ﺇﻧﻪ ﻟﻴﺌﻮﺱ ﻛﻔﻮﺭ ﻭﻟﺌﻦ ﺃﺫﻗﻨﺎﻩ ﻧﻌﻤﺎﺀ ﺑﻌﺪ ﺿﺮﺍﺀ ﻣﺴﺘﻪ ﻟﻴﻘﻮﻟﻦ ﺫﻫﺐ ﺍﻟﺴﻴﺌﺎﺕ ﻋﲏ ﺇﻧﻪ‬
‫ﻟﻔﺮﺡ ﻓﺨﻮﺭ( ﻓﻬﺬﺍ ﻓﺮﺡ ﻣﻄﻠﻖ ﻭﳍﺬﺍ ﻓﻬﻮ ﻣﺬﻣﻮﻡ‪ .‬ﳜﱪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻋﻦ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﺟﺎﻫﻞ‬
‫ﻇﺎﱂ ﻷﻧﻪ ﺇﺫﺍ ﺃﺫﺍﻗﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻨﻪ ﺭﲪﻪ ﻛﺎﻟﺼﺤﺔ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻷﻭﻻﺩ ﻭﳓﻮ ﺫﻟﻚ ﰒ ﻧﺰﻋﻬﺎ ﻣﻨﻪ ﻓﺈﻧﻪ ﻳﺴﺘﺴﻠﻢ ﻟﻠﻴﺄﺱ ﻭﻳﻨﻘﺎﺩ‬
‫ﻟﻠﻘﻨﻮﻁ ﻓﻼ ﻳﺮﺟﻮﺍ ﺛﻮﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﳜﻄﺮ ﺑﺒﺎ ﻟﻪ ﺃﻥ ﺍﷲ ﺳﲑﺩﻫﺎ ﺃﻭ ﻣﺜﻠﻬﺎ ﺃﻭ ﺧﲑﹰﺍ ﻣﻨﻬﺎ ﻋﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺫﺍﻗﻪ ﺭﲪﺔ ﻣﻦ ﺑﻌﺪ‬
‫ﺿﺮﺍﺀ ﻣﺴﺘﻪ ﺃﻧﻪ ﻳﻔﺮﺡ ﻭﻳﺒﻄﺮ ﻭﻳﻈﻦ ﺃﻧﻪ ﺳﻴﺪﻭﻡ ﻟﻪ ﺫﻟﻚ ﺍﳋﲑ‪ ،‬ﻓﻴﻔﺮﺡ ﲟﺎ ﺃﻭﰐ ﳑﺎ ﻳﻮﺍﻓﻖ ﻫﻮﺍﻩ‪ ،‬ﻭﻳﻔﺨﺮ ﺑﻨﻌﻢ ﺍﷲ ﻋﻠﻰ‬
‫ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻭﺫﻟﻚ ﳛﻤﻠﻪ ﻋﻠﻰ ﺍﻷﺷﺮ ﻭﺍﻟﺒﻄﺮ ﻭﺍﻹﻋﺠﺎﺏ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﺘﻜﱪ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﺍﺣﺘﻘﺎﺭﻫﻢ ﻭﺍﺯﺩﺭﺍﺋﻬﻢ ﻭﺃﻱ ﺷﻲﺀ!‬
‫ﻭﺃﻱ ﻋﻴﺐ ﺃﺷﺪ ﻣﻦ ﻫﺬﺍ‪ .‬ﻭﻫﺬﻩ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺇﻧﺴﺎﻥ ﺇﻻ ﻣﻦ ﻭﻓﻘﻪ ﺍﷲ ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻟﺬﻣﻴﻢ‬
‫ﺇﱃ ﺿﺪّﻩ‪ ،‬ﻭﳍﺬﺍ ﺃﻋﻘﺐ ﺍﷲ ﺗﻌﺎﱃ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺇﻻ ﺍﻟﺬﻳﻦ ﺻﱪﻭﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ( ﺻﱪﻭﺍ ﺇﺫﺍ ﺁﺗﺎﻫﻢ‬
‫ﺍﷲ ﻧﻌﻤﺔ ﰒ ﻧﺰﻋﻬﺎ ﻣﻨﻬﻢ‪ ،‬ﺻﱪﻭﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ )ﺃﻭﻟﺌﻚ ﳍﻢ ﻣﻐﻔﺮﺓ ﺃﺟﺮ ﻛﺒﲑ(‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻓﺄﺧﺘﺎﺭ ﻣﻦ ﻣﻮﺍﺿﻌﻪ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺍﻷﺭﺑﻊ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻷﺭﺑﻌﲔ ﺇﱃ ﻬﻧﺎﻳﺔ ﺍﻵﻳﺔ‬
‫ﺍﳋﺎﻣﺴﺔ ﻭﺍﻷﺭﺑﻌﲔ ﰲ ﻗﺴﻢ ﺍﻟﻔﺮﺡ ﺍﳌﻘﻴﺪ ﺑﺎﻟﺪﻧﻴﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻟﻘﺴﻢ ﺍﳌﺬﻣﻮﻡ‪:‬‬
 ‫)ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺇﱃ ﺃﻣﻢ ﻣﻦ ﻗﺒﻠﻚ ﻓﺄﺧﺬﻧﺎﻫﻢ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻟﻌﻠﻬﻢ ﻳﺘﻀﺮﻋﻮﻥ ﻓﻠﻮﻻ ﺇﺫ ﺟﺎﺀﻫﻢ ﺑﺄﺳﻨﺎ ﺗﻀﺮﻋﻮﺍ ﻭﻟﻜﻦ‬
‫ﻗﺴﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺯﻳﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ﻓﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ ﺃﺑﻮﺍﺏ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺇﺫﺍ‬
‫ﻓﺮﺣﻮﺍ ﲟﺎ ﺃﻭﺗﻮﺍ ﺃﺧﺬﻧﺎﻫﻢ ﺑﻐﺘﺔ ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﻠﺴﻮﻥ ﻓﻘﻄﻊ ﺩﺍﺑﺮ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ(‪.‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺇﱃ ﺃﻣﻢ ﻣﻦ ﻗﺒﻠﻜﻢ(‪ :‬ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﲔ ﺍﳌﺘﻘﺪﻣﲔ‪ .‬ﻓﻜﺬﺑﻮﺍ ﺭﺳﻠﻨﺎ ﻭﺟﺤﺪﻭﺍ ﺑﺂﻳﺎﺗﻨﺎ‬
‫)ﻓﺄﺧﺬﻧﺎﻫﻢ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ(‪ :‬ﺃﻱ ﺑﺎﻟﻔﻘﺮ ﻭﺍﳌﺮﺽ ﻭﺍﻵﻓﺎﺕ ﻭﺍﳌﺼﺎﺋﺐ‪ .‬ﺭﲪﺔ ﻣﻨﺎ ﻬﺑﻢ )ﻟﻌﻠﻬﻢ ﻳﺘﻀﺮﻋﻮﻥ(‪ :‬ﺇﻟﻴﻨﺎ‬
‫ﻭﻳﻠﺠﺌﻮﻥ ﻋﻨﺪ ﺍﻟﺸﺪﺓ ﺇﻟﻴﻨﺎ‪) .‬ﻓﻠﻮﻻ ﺇﺫ ﺟﺎﺀﻫﻢ ﺑﺄﺳﻨﺎ ﺗﻀﺮﻋﻮﺍ ﻭﻟﻜﻦ ﻗﺴﺖ ﻗﻠﻮﻬﺑﻢ(‪ :‬ﱂ ﻳﺘﻀﺮﻋﻮﺍ ﻋﻨﺪ ﺍﻟﺒﺄﺱ ﻭﺍﻟﺸﺪﺓ‪.‬‬
‫)ﻭﻟﻜﻦ ﻗﺴﺖ ﻗﻠﻮﻬﺑﻢ(‪ :‬ﺃﻱ ﺍﺳﺘﺤﺠﺮﺕ ﻓﻠﻦ ﺗﻠﲔ ﻟﻠﺤﻖ )ﻭﺯﻳﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ(‪ :‬ﻇﻨﻮﺍ ﺃﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ‬
‫ﺩﻳﻦ ﺍﳊﻖ ﻓﺘﻤﺘﻌﻮﺍ ﰲ ﺑﺎﻃﻠﻬﻢ ﺑﺮﻫﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﻟﻌﺐ ﺑﻌﻘﻮﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫)ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ﻓﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ ﺃﺑﻮﺍﺏ ﻛﻞ ﺷﻲﺀ(‪ :‬ﺃﻱ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺬﺍﻬﺗﺎ ﻭﻏﻔﻼﻬﺗﺎ‪) .‬ﺣﱴ ﺇﺫﺍ ﻓﺮﺣﻮﺍ ﲟﺎ ﺃﻭﺗﻮﺍ(‬
‫ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ) .‬ﺃﺧﺬﻧﺎﻫﻢ ﺑﻐﺘﺔ ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﻠﺴﻮﻥ( ﺃﻱ ﺁﻳﺴﻮﻥ ﻣﻦ ﻛﻞ ﺧﲑ‪ ،‬ﻭﻫﺬﺍ ﺃﺷﺪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺃﻥ ﻳﺆﺧﺬﻭﺍ‬
‫ﻋﻠﻰ ﻏﺮﺓ ﻭﻏﻔﻠﺔ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻟﻴﻜﻮﻥ ﺃﺷﺪ ﻟﻌﻘﻮﺑﺘﻬﻢ ﻭﺃﻋﻈﻢ ﳌﺼﻴﺒﺘﻬﻢ‪) .‬ﻓﻘﻄﻊ ﺩﺍﺑﺮ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ(‪ :‬ﺃﻱ ﺍﺻﻄﺪﻣﻮﺍ‬
‫ﺑﺎﻟﻌﺬﺍﺏ ﻭﺗﻘﻄﻌﺖ ﻬﺑﻢ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﺎﺳﺘﺄﺻﻠﺖ ﺷﻮﻛﺘﻬﻢ ﻭﱂ ﺗﻐﻦ ﻋﻨﻬﻢ ﺷﻴﺌﺎﹰ ﻗﻮﻬﺗﻢ‪) .‬ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ﻋﻠﻰ ﻣﺎ‬
‫ﻗﻀﺎﻩ ﻭﻗﺪﺭﻩ ﻣﻦ ﻫﻼﻙ ﺍﳌﻔﺴﺪﻳﻦ‪ ،‬ﻭﻷﻧﻪ ﺑﺬﻟﻚ ﺗﺘﺒﲔ ﺁﻳﺎﺗﻪ ﻭﺗﻜﺮﳝﻪ ﻷﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﺇﻫﺎﻧﺘﻪ ﻷﻋﺪﺍﺋﻪ‪ ،‬ﻭﺻﺪﻕ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ‬
‫ﺍﳌﺮﺳﻠﻮﻥ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺍﳌﻘﻴﺪ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ‪ ،‬ﻓﺄﺧﺘﺎﺭ ﻣﻦ ﻓﺮﻋﻪ ﺍﻷﻭﻝ )ﺍﳌﻘﻴﺪ ﺑﺎﳌﺴﺒﺐ( ﺍﻟﻔﺮﺡ ﺍﳌﻘﻴﺪ ﺑﺎﳌﺴﺒﺐ‬
‫ﺍﳌﻮﺿﻊ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﺴﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ﺭﺑﻨﺎ ﻋﺰ‬
‫ﻭﺟﻞ‪) :‬ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﹰﺎ ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻬﺑﻢ ﻳﺮﺯﻗﻮﻥ ﻓﺮﺣﲔ ﲟﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ‬
‫ﻭﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺎﻟﺬﻳﻦ ﱂ ﻳﻠﺤﻘﻮﺍ ﻬﺑﻢ ﻣﻦ ﺧﻠﻔﻬﻢ ﺃﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ(‪.‬‬
‫ﺃﻱ ﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺇﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻗﺎﺻﺪﻳﻦ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻻ ﳜﻄﺮﻥ ﺑﺒﺎﻟﻚ ﻭﺣﺴﺒﺎﻧﻚ ﺃﻬﻧﻢ ﻣﺎﺗﻮﺍ‬
‫ﻭﻓﻘﺪﻭﺍ ﻭﺫﻫﺒﺖ ﻋﻨﻬﻢ ﻟﺬﺓ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺘﻤﺘﻊ ﺑﺰﻫﺮﻬﺗﺎ ﺍﻟﺬﻱ ﳛﺬﺭ ﻣﻦ ﻓﻮﺍﺗﻪ ﻣﻦ ﺟَﺒُﻦ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺯﻫﺪ ﰲ ﺍﻟﺸﻬﺎﺩﺓ‬
‫ﻻ ﳜﺮﻃﻦ ﺑﺒﺎﻟﻚ ﺫﻟﻚ ﻓﺈﻧﻪ ﻗﺪ ﺣﺼﻞ ﳍﻢ ﺃﻋﻈﻢ ﻣﺎ ﻳﺘﻨﺎﻓﺲ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻓﺴﻮﻥ‪ ،‬ﻓﻬﻢ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻬﺑﻢ ﰲ ﺩﺍﺭ ﻛﺮﺍﻣﺘﻪ‪،‬‬
‫ﻭﻗﻮﻟﻪ‪) :‬ﻋﻨﺪ ﺭﻬﺑﻢ( ﻳﻘﺘﻀﻲ ﻋﻠﻮ ﺩﺭﺟﺘﻬﻢ ﻭﻗﺮﻬﺑﻢ ﻣﻦ ﺭﻬﺑﻢ ﺳﺒﺤﺎﻧﻪ‪) :‬ﻳﺮﺯﻗﻮﻥ( ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﻣﻦ‬
‫ﺃﻧﻌﻢ ﺑﻪ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻫﻢ ﻣﻊ ﺫﻟﻚ ﺻﺎﺭﻭﺍ ﻓﺮﺣﲔ‪ .‬ﺃﻱ ﻣﻐﺘﺒﻄﲔ ﲟﺎ ﺃﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ‪ ،‬ﻗﺮﺕ ﺑﻪ ﻋﻴﻮﻬﻧﻢ ﻭﻓﺮﺣﺖ ﺑﻪ‬
‫ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﳊﺴﻨﻪ ﻭﻛﺜﺮﺗﻪ ﻭﻋﻈﻤﺘﻪ ﻭﻛﻤﺎﻝ ﺍﻟﻠﺬﺓ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻭﻋﺪﻡ ﺍﳌﻨﻐﺺ‪.‬‬
‫ﻓﺠﻤﻊ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﳍﻢ ﺑﲔ ﻧﻌﻴﻢ ﺍﻟﺒﺪﻥ ﺑﺎﻟﺮﺯﻕ ﻭﻧﻌﻴﻢ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﺑﺎﻟﻔﺮﺡ ﲟﺎ ﺁﺗﺎﻫﻢ ﻣﻦ ﻓﻀﻠﻪ‪ ،‬ﻓﺘﻢ ﳍﻢ ﺍﻟﻨﻌﻴﻢ‬
‫ﻭﺍﻟﺴﺮﻭﺭ ﻭﺟﻌﻠﻮﺍ )ﻳﺴﺘﺒﺸﺮﻭﻥ( ﺃﻱ ﻳﺒﺸﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺑﻮﺻﻮﻝ ﺇﺧﻮﺍﻬﻧﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﻠﺤﻘﻮﺍ ﻬﺑﻢ ﻭﺃﻬﻧﻢ ﺳﻴﻨﺎﻟﻮﻥ ﻣﺎ ﻧﺎﻟﻮﺍ‪،‬‬
‫) ﺃﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ( ﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺰﻭﺍﻝ ﺍﶈﺬﻭﺭ ﻋﻨﻬﻢ ﻭﻋﻦ ﺇﺧﻮﺍﻬﻧﻢ ﺍﳌﺴﺘﻠﺰﻡ ﻛﻤﺎﻝ ﺍﻟﺴﺮﻭﺭ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﳌﻮﺿﻊ ﺍﻷﺧﲑ‪ :‬ﻭﻫﻮ ﺍﳌﻘﻴﺪ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﰲ ﻗﺴﻤﻪ ﺍﳌﻘﻴﺪ ﺑﺎﻟﻔﺮﺡ ﺑﺎﻟﺴﺒﺐ‪ ،‬ﻓﺄﺧﺘﺎﺭ ﻣﻦ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻌﻪ ﺍﳌﻮﺿﻊ‬
‫ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﳋﻤﺴﲔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻗﻞ ﺑﻔﻀﻞ ﺍﷲ ﻭﺑﺮﲪﺘﻪ ﻓﺒﺬﻟﻚ ﻓﻠﻴﻔﺮﺣﻮﺍ ﻫﻮ ﺧﲑ‬
‫ﳑﺎ ﳚﻤﻌﻮﻥ(‪ .‬ﺃﻣﺮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻔﺮﺡ ﺑﻔﻀﻠﻪ ﺃﻱ ﺑﺎﻹﺳﻼﻡ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ‪) ،‬ﻭﺑﺮﲪﺘﻪ(‪ :‬ﺃﻱ ﺑﺎﻟﻘﺮﺁﻥ‬
‫ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ‪.‬‬
‫ﺍﻓﺮﺣﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺑﻔﻀﻞ ﺍﷲ‪ ،‬ﺃﻱ ﺍﻹﺳﻼﻡ ﻭﺭﲪﺘﻪ ﺃﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻬﻧﻤﺎ ﺃﻋﻈﻢ ﻧﻌﻤﺔ ﻭﻣﻨﺔ ﺗﻔﻀﻞ ﺍﷲ ﻬﺑﺎ ﻋﻠﻴﻜﻢ‪ ،‬ﻟﻴﺴﺖ‬
 ‫ﻧﻌﻤ ﹰﺔ ﺩﻧﻴﻮﻳﺔ ﺗﻨﺴﻲ ﻓﻀﻞ ﺍﷲ ﻭﻣﻨﺘﻪ ﺑﻞ ﻫﻲ ﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ ﺇﺳﻼﻣﻴﺔ ﻗﺮﺁ ﻧﻴﺔ ﺩﻳﻨﻴﺔ ﺗﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﺗﺸﻌﺮ‬
‫ﺑﺎﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻬﺑﺬﻩ ﺍﳌﻨﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﻜﺮﳝﺔ‪ .‬ﺫﻟﻚ ﺧﲑ ﻣﻦ ﻛﻞ ﻣﺎ ﳚﻤﻌﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺯﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻫﺮﻬﺗﺎ ﻭﻣﺘﺎﻋﻬﺎ‬
‫ﺍﳌﻀﻤﺤﻞ ﻋﻦ ﻗﺮﻳﺐ‪) .‬ﻗﻞ ﺑﻔﻀﻞ ﺍﷲ ﻭﺑﺮﲪﺘﻪ ﻓﺒﺬﻟﻚ ﻓﻠﻴﻔﺮﺣﻮﺍ ﻫﻮ ﺧﲑ ﳑﺎ ﳚﻤﻌﻮﻥ(‪.‬‬
‫ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ﺍﻟﻜﺮﺍﻡ ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻻ ﳚﻌﻞ ﻗﻠﻮﺑﻨﺎ ﻬﺗﺶ ﺃﻭ ﺗﺒﺶ ﺃﻭ ﺗﻔﺮﺡ ﺇﻻ ﲟﺎ ﻳﺮﺿﻲ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺁﻣﲔ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫ﺽ‪ ..‬ﺍﻻﻳﺔ ‪١-‬‬

‫ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫) ‪ ( ٢٣‬ﺇﻧﱠﺎ ﻋَﺮَﺿْﻨَﺎ ﺍﹾﻟﹶﺄﻣَﺎَﻧ ﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺠﺒَﺎ ﹺﻝ ﹶﻓﹶﺄَﺑ ْﻴ َﻦ ﺃﹶﻥ ﻳَ ﺤْﻤِﻠﹾﻨَﻬَﺎ َﻭﹶﺃ ْﺷ ﹶﻔ ﹾﻘ َﻦ ﻣِﻨْﻬَﺎ‬
‫ﺽ ﻭَﺍﹾﻟ ﹺ‬
‫ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪)) :‬ﹺﺇﻧﱠﺎ ﻋَﺮَ ﺿْﻨَﺎ ﺍ ﹾﻟﹶﺄﻣَﺎَﻧ ﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﺏ ﺍﻟﻠﱠ ُﻪ َﻋﻠﹶﻰ‬
‫ﲔ ﻭَﺍﻟﹾﻤُﺸْﺮﹺﻛﹶﺎﺕِ َﻭَﻳﺘُﻮ َ‬ ‫ﺕ ﻭَﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫ﲔ ﻭَﺍ ﹾﻟﻤُﻨَﺎِﻓﻘﹶﺎ ِ‬‫ﺏ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬
‫ﻭَﺣَﻤَﻠﹶﻬَﺎ ﺍ ﹾﻟﺈﹺﻧﺴَﺎﻥﹸ ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ ﹶﻇﻠﹸﻮﻣﹰﺎ َﺟﻬُﻮ ﹰﻻ ﻟﹼﻴُ َﻌﺬﹼ َ‬
‫ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭﱠﺣِﻴﻤﹰﺎ(( ﺍﻷﺣﺰﺍﺏ‪ .٧٣ ،٧٢:‬ﺇﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ‪ -‬ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ‬ ‫ﲔ ﻭَﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ‬
‫ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬
‫ﺍﻟﻘﺮﺁﻥ ﻟﻴﺤﺪﺙ ﻋﻨﻬﺎ ‪ -‬ﻫﺬﻩ ﺍﳋﻼﺋﻖ ﺍﻟﻀﺨﻤﺔ ﺍﳍﺎﺋﻠﺔ ‪ ،‬ﺍﻟﱵ ﻳﻌﻴﺶ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﺃﻭ ﺣﻴﺎﳍﺎ ﻓﻴﺒﺪﻭ ﺷﻴﺌﺎ ﺻﻐﲑﺍ ﺿﺌﻴﻼ ‪.‬‬
‫ﻫﺬﻩ ﺍﳋﻼﺋﻖ ﺗﻌﺮﻑ ﺑﺎﺭﺋﻬﺎ ﺑﻼ ﳏﺎﻭﻟﺔ ‪ ،‬ﻭﻬﺗﺘﺪﻱ ﺍﻟﻴﻪ ﲞﻠﻘﺘﻬﺎ ﻭﺗﻜﻮﻳﻨﻬﺎ ﻭﻧﻈﺎﻣﻬﺎ ؛ ﻭﺗﻄﻴﻊ ﺍﳋﺎﻟﻖ ﻃﺎﻋﺔ ﻣﺒﺎﺷﺮﺓ ﺑﻼ ﺗﺪﺑﺮ‬
‫ﻭﻻ ﻭﺍﺳﻄﺔ ‪ .‬ﻭﲡﺮﻱ ﻭﻓﻖ ﺇﺭﺍﺩﺗﻪ ﺟﻞ ﻭﻋﻼ ﺩﺍﺋﺒﺔ ﻻ ﺗﲏ ﻭﻻ ﺗﺘﺨﻠﻒ ﺩﻭﺭﻬﺗﺎ ﺟﺰﺀﺍ ﻣﻦ ﺛﺎﻧﻴﺔ ؛ ﻭﺗﺆﺩﻱ ﻭﻇﻴﻔﺘﻬﺎ ﲝﻜﻢ‬
‫ﺧﻠﻘﺘﻬﺎ ﻭﻃﺒﻴﻌﺘﻬﺎ ﻏﲑ ﺷﺎﻋﺮﺓ ﻭﻻ ﳐﺘﺎﺭﺓ ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﺸﻤﺲ ﺗﺪﻭﺭ ﰲ ﻓﻠﻜﻬﺎ ﺩﻭﺭﻬﺗﺎ ﺍﳌﻨﺘﻈﻤﺔ ﺍﻟﱵ ﻻ ﲣﺘﻞ ﺃﺑﺪﺍ ‪ .‬ﻭﺗﺮﺳﻞ ﺑﺄﺷﻌﺘﻬﺎ ﻓﺘﺆﺩﻱ ﻭﻇﻴﻔﺘﻬﺎ ﺍﻟﱵ ﻗﺪﺭﻫﺎ ﺍﷲ ﳍﺎ ؛‬
‫ﻭﲡﺬﺏ ﺗﻮﺍﺑﻌﻬﺎ ﺑﻼ ﺇﺭﺍﺩﺓ ﻣﻨﻬﺎ ؛ ﻓﺘﺆﺩﻱ ﺩﻭﺭﻫﺎ ﺍﻟﻜﻮﱐ ﺃﺩﺍﺀ ﻛﺎﻣﻼ ‪. .‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺭﺽ ﺗﺪﻭﺭ ﺩﻭﺭﻬﺗﺎ ‪ ،‬ﻭﲣﺮﺝ ﺯﺭﻋﻬﺎ ‪ ،‬ﻭﺗﻘﻮﺕ ﺃﺑﻨﺎﺀﻫﺎ ‪ ،‬ﻭﺗﻮﺍﺭﻱ ﻣﻮﺗﺎﻫﺎ ‪ ،‬ﻭﺗﺘﻔﺠﺮ ﻳﻨﺎﺑﻴﻌﻬﺎ ‪ .‬ﻭﻓﻖ ﺳﻨﺔ ﺍﷲ ﺑﻼ‬
‫ﺇﺭﺍﺩﺓ ﻣﻨﻬﺎ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﻤﺮ ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻜﻮﺍﻛﺐ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﺴﺤﺐ ‪ .‬ﻭﻫﺬﺍ ﺍﳍﻮﺍﺀ ﻭﻫﺬﺍ ﺍﳌﺎﺀ ‪ . .‬ﻭﻫﺬﻩ ﺍﳉﺒﺎﻝ ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﻟﻮﻫﺎﺩ ‪ . .‬ﻛﻠﻬﺎ ‪ . .‬ﻛﻠﻬﺎ ‪ . .‬ﲤﻀﻲ ﻟﺸﺄﻬﻧﺎ ‪ ،‬ﺑﺈﺫﻥ ﺭﻬﺑﺎ ‪ ،‬ﻭﺗﻌﺮﻑ ﺑﺎﺭﺋﻬﺎ ‪ ،‬ﻭﲣﻀﻊ ﳌﺸﻴﺌﺘﻪ ﺑﻼ ﺟﻬﺪ ﻣﻨﻬﺎ ﻭﻻ ﻛﺪ ﻭﻻ‬
‫ﳏﺎﻭﻟﺔ ‪ . .‬ﻟﻘﺪ ﺃﺷﻔﻘﺖ ﻣﻦ ﺃﻣﺎﻧﺔ ﺍﻟﺘﺒﻌﺔ ‪ .‬ﺃﻣﺎﻧﺔ ﺍﻹﺭﺍﺩﺓ ‪ .‬ﺃﻣﺎﻧﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺬﺍﺗﻴﺔ ‪ .‬ﺃﻣﺎﻧﺔ ﺍﶈﺎﻭﻟﺔ ﺍﳋﺎﺻﺔ ‪.‬‬
‫ﻭﲪﻠﻬﺎ ﻣﻦ ﺃﻧﻪ ﺍﻹﻧﺴﺎﻥ‪.....‬‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﷲ ﺑﺈﺩﺭﺍﻛﻪ ﻭﺷﻌﻮﺭﻩ ‪ .‬ﻭﻳﻬﺘﺪﻱ ﺇﱃ ﻧﺎﻣﻮﺳﻪ ﺑﺘﺪﺑﺮﻩ ﻭﺑﺼﺮﻩ ‪ .‬ﻭﻳﻌﻤﻞ ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﲟﺤﺎﻭﻟﺘﻪ‬
‫ﻭﺟﻬﺪﻩ ‪ .‬ﻭﻳﻄﻴﻊ ﺍﷲ ﺑﺈﺭﺍﺩﺗﻪ ﻭﲪﻠﻪ ﻟﻨﻔﺴﻪ ‪ ،‬ﻭﻣﻘﺎﻭﻣﺔ ﺍﳓﺮﺍﻓﺎﺗﻪ ﻭﻧﺰﻏﺎﺗﻪ ‪ ،‬ﻭﳎﺎﻫﺪﺓ ﻣﻴﻮﻟﻪ ﻭﺷﻬﻮﺍﺗﻪ ‪ . .‬ﻭﻫﻮ ﰲ ﻛﻞ‬
‫ﺧﻄﻮﺓ ﻣﻦ ﻫﺬﻩ ﺍﳋﻄﻮﺍﺕ ﻣﺮﻳﺪ ‪ .‬ﻣﺪﺭﻙ ‪ .‬ﳜﺘﺎﺭ ﻃﺮﻳﻘﻪ ﻭﻫﻮ ﻋﺎﺭﻑ ﺇﱃ ﺃﻳﻦ ﻳﺆﺩﻱ ﺑﻪ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ! ﰲ ﺿﻼﻝ ﺍﻟﻘﺮﺍﻥ‬
‫ﻧﻌﻢ ﻋﺒﺎﺩ ﺍﷲ‬

‫ﻼ ﻭﻭﺍﺟﺒًﺎ ﻛﺒﲑﺍ ﻭﺃﻣﺮﺍ ﺧﻄﲑﺍ ﻋُﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻮﻥ ﲰﺎﺋﻪ ﻭﺃﺭﺿﻪ ﻭﺟﺒﺎﻟﻪ‪ ،‬ﻓﻮﺟﻠﺖ ﻣﻦ ﲪﻠﻪ‪ ،‬ﻭﺃﺑﺖ ﻣﻦ‬ ‫ﻼ ﺛﻘﻴ ﹰ‬
‫ﺇﻥ ﺣِﻤ ﹰ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﺧﻮﻓﹰﺎ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻋُﺮﺿﺖ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﻋﻠﻰ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺤﻤﻠﻬﺎ ﻭﺍﺳﺘﻘﻞﹼ ﻬﺑﺎ‪)) ،‬ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ‬
‫ﹶﻇﻠﹸﻮﻣﹰﺎ َﺟﻬُﻮ ﹰﻻ(( ﺃﻱ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺍﳌﻔﺮّﻁ ﺍﳌﻀﻴّﻊ ﻟﻸﻣﺎﻧﺔ ﻫﻮ ﺍﻟﻈﻠﻮﻡ ﺍﳉﻬﻮﻝ‪ ، ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ) :‬ﺍﻷﻣﺎﻧﺔ‬
‫ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻋﺮﺿﻬﺎ ﺍﷲ ﻋﻠﻰ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ‪ ،‬ﺇﻥ ﺃﺩﱠﻭﻫﺎ ﺃﺛﺎﻬﺑﻢ‪ ،‬ﻭﺇﻥ ﺿﻴّﻌﻮﻫﺎ ﻋﺬﻬﺑﻢ‪ ،‬ﻓﻜﺮﻫﻮﺍ ﺫﻟﻚ‬
 ‫ﻭﺃﺷﻔﻘﻮﺍ ﻣﻨﻪ ﻣﻦ ﻏﲑ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﺗﻌﻈﻴﻤﹰﺎ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ( ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪ ، ،(٢٥٥/١٤‬ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‬
‫ﺭﲪﻪ ﺍﷲ‪" :‬ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﺴﺒﻊ ﺍﻟﻄﺒﺎﻕ ﺍﻟﻄﺮﺍﺋﻖ ﺍﻟﱵ ﺯُﻳﻨﺖ ﺑﺎﻟﻨﺠﻮﻡ ﻭﲪﻠ ِﺔ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻘﻴﻞ ﳍﺎ‪ :‬ﻫﻞ ﲢﻤﻠﲔ ﺍﻷﻣﺎﻧﺔ‬
‫ﺕ ﻋُﻮﻗﺒﺖِ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻻ‪ ،‬ﰒ ﻋﺮﺿﻬﺎ ﻋﻠﻰ‬
‫ﺖ ﺟُﺰﻳﺖِ‪ ،‬ﻭﺇﻥ ﺃﺳﺄ ِ‬‫ﻭﻣﺎ ﻓﻴﻬﺎ؟ ﻗﺎﻟﺖ‪ :‬ﻭﻣﺎ ﻓﻴﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻗﻴﻞ ﳍﺎ‪ :‬ﺇﻥ ﺃﺣﺴﻨ ِ‬
‫ﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ ﺍﻟﺸﺪﺍﺩ ﺍﻟﱵ ُﺷﺪّﺕ ﺑﺎﻷﻭﺗﺎﺩ ﻭ ﹸﺫﻟﱢﻠﺖ ﺑﺎﳌﻬﺎﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻴﻞ ﳍﺎ‪ :‬ﻫﻞ ﲢﻤﻠﲔ ﺍﻷﻣﺎﻧﺔ ﻭﻣﺎ ﻓﻴﻬﺎ؟ ﻗﺎﻟﺖ‪ :‬ﻭﻣﺎ‬
‫ﺕ ﻋﻮﻗﺒﺖِ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻻ‪ ،‬ﰒ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﳉﺒﺎﻝ ﻓﺄﺑﺖ" ﺃﺧﺮﺟﻪ ﺍﺑﻦ‬ ‫ﺖ ﺟُﺰﻳﺖِ‪ ،‬ﻭﺇﻥ ﺃﺳﺄ ِ‬ ‫ﻓﻴﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻗﻴﻞ ﳍﺎ‪ :‬ﺇﻥ ﺃﺣﺴﻨ ِ‬
‫ﺃﰊ ﺣﺎﰎ ﻛﻤﺎ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ )‪.(٥٢٣/٣‬‬
‫ﺇﻬﻧﺎ ﺃﻣﺎﻧﺔ ﺿﺨﻤﺔ ﲪﻠﻬﺎ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻟﺼﻐﲑ ﺍﳊﺠﻢ ‪ ،‬ﺍﻟﻘﻠﻴﻞ ﺍﻟﻘﻮﺓ ‪ ،‬ﺍﻟﻀﻌﻴﻒ ﺍﳊﻮﻝ ‪ ،‬ﺍﶈﺪﻭﺩ ﺍﻟﻌﻤﺮ ؛ ﺍﻟﺬﻱ ﺗﻨﺎﻭﺷﻪ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻟﻨﺰﻋﺎﺕ ﻭﺍﳌﻴﻮﻝ ﻭﺍﻷﻃﻤﺎﻉ ‪. .‬‬

‫ﺍﻷﻣﺎﻧﺔ ـ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ـ ﻫﻲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻫﻲ ﺣﻘﻮﻕ ﺍﷲ ﻭﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻤﻦ ﺃﺩﺍﻫﺎ ﻓﻠﻪ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻣﻦ ﺿﻴﱠﻌﻬﺎ‬
‫ﺏ‬
‫ﲔ ﻭَﺍﻟﹾﻤُﺸْﺮﹺﻛﹶﺎﺕِ َﻭَﻳﺘُﻮ َ‬
‫ﺕ ﻭَﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬
‫ﲔ ﻭَﺍ ﹾﻟﻤُﻨَﺎِﻓﻘﹶﺎ ِ‬
‫ﺏ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬
‫ﻓﻌﻠﻴﻪ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺁﺧﺮ ﺍﻵﻳﺔ‪)) :‬ﻟﹼُﻴ َﻌﺬﹼ َ‬
‫ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭﱠﺣِﻴﻤﹰﺎ((‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺃﲪﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﲔ ﻭَﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ‬
‫ﺍﻟﻠﱠ ُﻪ َﻋﻠﹶﻰ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬
‫ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺍﻟﺼﻼﺓ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﻮﺿﻮﺀ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﻮﺯﻥ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﻜﻴﻞ ﺃﻣﺎﻧﺔ( ﻭﺃﺷﻴﺎﺀ ﻋﺪّﺩﻫﺎ‪) ،‬ﻭﺃﺷﺪّ‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺩﺍﺋﻊ( ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ )‪ ،،(٥٢٦٦‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻭﺍﻟﻐﺴﻞ ﻣﻦ‬
‫ﺍﳉﻨﺎﺑﺔ ﺃﻣﺎﻧﺔ( ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )‪..(٢٥٤/١٤‬‬
‫ﻓﻤﻦ ﺍﺗﱠﺼﻒ ﺑﻜﻤﺎﻝ ﺍﻷﻣﺎﻧﺔ ﻓﻘﺪ ﺍﺳﺘﻜﻤﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﻓﻘﺪ ﺻﻔﺔ ﺍﻷﻣﺎﻧﺔ ﻓﻘﺪ ﻧﺒﺬ ﺍﻟﺪﻳﻦ ﻛﻠﱠﻪ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﻣﻦ‬
‫ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪)) :‬ﻻ ﺇﳝﺎﻥ ﳌﻦ ﻻ ﺃﻣﺎﻧﺔ ﻟﻪ(( ﺟﺰﺀ ﻣﻦ‬
‫ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ )‪ (٢٢٩٢‬ﻭﺿﻌﻔﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺿﻌﻴﻒ ﺍﻟﺘﺮﻏﻴﺐ )‪ ،.(٣٠٢‬ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻻ ﺇﳝﺎﻥ ﳌﻦ ﻻ ﺃﻣﺎﻧﺔ‬
‫ﻟﻪ‪ ،‬ﻭﻻ ﺩﻳﻦ ﳌﻦ ﻻ ﻋﻬﺪ ﻟﻪ(( ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﻷﻣﺎﻧﺔ ﺻﻔ ﹶﺔ ﺍﳌﺮﺳﻠﲔ ﻭﺍﳌﻘﺮﺑﲔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻧﻮﺡ ﻭﻫﻮﺩ ﻭﺻﺎﱀ ﻋﻠﻴﻬﻢ‬
‫ﲔ ﻓﹶﺎﺗﱠﻘﹸﻮ ﹾﺍ ﺍﻟﻠﱠ َﻪ َﻭﹶﺃﻃِﻴﻌُﻮ ِﻥ(( ﺍﻟﺸﻌﺮﺍﺀ‪١٠٨ ،١٠٧:‬‬ ‫ﺍﻟﺴﻼﻡ‪)) :‬ﹺﺇﻧﱢﻲ ﹶﻟ ﹸﻜ ْﻢ َﺭﺳُﻮﻝﹲ ﹶﺃ ِﻣ ٌ‬

‫ﺽ‪ ..‬ﺍﻻﻳﺔ ‪٢-‬‬

‫ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫) ‪ (٢٤‬ﺇﻧﱠﺎ ﻋَﺮَ ﺿْﻨَﺎ ﺍ ﹾﻟﹶﺄﻣَﺎَﻧ ﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﺇﻧﻪ ﻛﻠﻤﺎ ﺍﻧﺘُﻘﺼﺖ ﺍﻷﻣﺎﻧﺔ‬
‫ﻧﻘﺼﺖ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﳌﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ‬
‫ﺍﻷﻣﺎﻧﺔ ﻧﺰﻟﺖ ﰲ ﺟﺬﺭ ﻗﻠﻮﺏ ﺍﻟﺮﺟﺎﻝ ـ ﺃﻱ‪ :‬ﰲ ﻭﺳﻄﻬﺎ ـ‪ ،‬ﰒ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻌﻠﻤﻮﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻠﻤﻮﺍ ﻣﻦ ﺍﻟﺴﻨﺔ‪،‬‬
‫ﰒ ﺣﺪﺛﻨﺎ ﻋﻦ ﺭﻓﻊ ﺍﻷﻣﺎﻧﺔ ﻓﻘﺎﻝ‪ )) :‬ﻳﻨﺎﻡ ﺍﻟﺮﺟﻞ ﺍﻟﻨﻮﻣﺔ‪ ،‬ﻓﺘُﻘﺒﺾ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﻗﻠﺒﻪ‪ ،‬ﻓﻴﻈﻞﹼ ﺃﺛﺮﻫﺎ ﻣﺜﻞ ﺍﻟﻮﻛﺖ‪ ،‬ﰒ ﻳﻨﺎﻡ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﻓﺘﻘﺒﺾ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﻗﻠﺒﻪ‪ ،‬ﻓﻴﻈﻞ ﺃﺛﺮﻫﺎ ﻣﺜﻞ ﺃﺛﺮ ﺍﺠﻤﻟﻞ‪ ،‬ﻛﺠﻤﺮ ﺩﺣﺮﺟﺘﻪ ﻋﻠﻰ ﺭﺟﻠﻚ‪ ،‬ﻓﻨﻔﻂ ﻓﺘﺮﺍﻩ ﻣﻨﺘﱪﺍ ﻭﻟﻴﺲ‬
‫ﻓﻴﻪ ﺷﻲﺀ((‪ ،‬ﰒ ﺃﺧﺬ ﺣﺼﺎﺓ ﻓﺪﺣﺮﺟﻬﺎ ﻋﻠﻰ ﺭﺟﻠﻪ‪)) ،‬ﻓﻴﺼﺒﺢ ﺍﻟﻨﺎﺱ ﻳﺘﺒﺎﻳﻌﻮﻥ‪ ،‬ﻻ ﻳﻜﺎﺩ ﺃﺣﺪٌ ﻳﺆﺩﻱ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﺣﱴ ﻳﻘﺎﻝ‪:‬‬
‫ﺇﻥ ﰲ ﺑﲏ ﻓﻼﻥ ﺭﺟﻼ ﺃﻣﻴﻨﺎ‪ ،‬ﻭﺣﱴ ﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ‪ :‬ﻣﺎ ﺃﻇﺮﻓﻪ‪ ،‬ﻭﻣﺎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩﻝ ﻣﻦ ﺇﳝﺎﻥ(( ﺃﺧﺮﺟﻪ‬
‫ﻣﺴﻠﻢ ﰲ ﺍﻹﳝﺎﻥ )‪(١٤٣‬‬
‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺗﻌﻤّﺪ ﺗﻀﻴﻴﻊ ﺍﻷﻣﺎﻧﺔ ﺑﺎﻟﺘﺴﺎﻫﻞ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻭﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻦ ﻭﺑﺎﳋﻴﺎﻧﺔ ﰲ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻳﻌﺎﻗﺐ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺑﻘﺒﺾ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﻗﻠﺒﻪ‪ ،‬ﻭﻳﻨﺰّﻩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻘﺒﺾ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﻗﻠﺐ ﺃﺣﺪ ﻣﻦ ﻏﲑ ﺳﺒﺐ ﻣﻦ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﻣﻦ ﻏﲑ‬
‫ﻍ ﺍﻟﻠﱠ ُﻪ ﹸﻗﻠﹸﻮَﺑ ُﻬ ْﻢ ﻭَﺍﻟﻠﱠﻪُ ﹶﻻ َﻳ ْﻬﺪِﻯ ﺍ ﹾﻟ ﹶﻘ ْﻮ َﻡ‬
‫ﺍﺳﺘﺨﻔﺎﻑ ﻣﻨﻪ ﺑﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻦ ﻭﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﹶﻓﹶﻠﻤﱠﺎ ﺯَﺍﻏﹸﻮ ﹾﺍ ﹶﺃﺯَﺍ ﹶ‬
 ‫ﲔ(( ﺍﻟﺼﻒ‪ .٥:‬ﻭﺁﺧﺮ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺎﻧﺔ ﻫﻲ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﻳﻦ ﻭﻭﺍﺟﺒﺎﺗﻪ‪ ،‬ﻓﺎﻟﺘﻮﺣﻴﺪ ﺃﻣﺎﻧﺔ‪،‬‬ ‫ﺍ ﹾﻟﻔﹶﺎ ِﺳ ِﻘ َ‬
‫ﻭﺍﻟﺼﻼﺓ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﳊﺞ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ‬
‫ﺍﳌﻨﻜﺮ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﳌﺎﻝ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﺴﺘﻌﻦ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺍﻟﻌﲔ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﻨﻈﺮ ﻬﺑﺎ ﺇﱃ ﻣﺎ ﺣﺮّﻡ ﺍﷲ‪ ،‬ﻭﺍﻟﻴﺪ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﻔﺮﺝ‬
‫ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺍﻟﺒﻄﻦ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﺄﻛﻞ ﻣﺎ ﻻ ﳛﻞ ﻟﻚ‪ ،‬ﻭﺍﻷﻭﻻﺩ ﻋﻨﺪﻙ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﻀﻴّﻊ ﺗﺮﺑﻴﺘﻬﻢ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﺍﻟﺰﻭﺟﺎﺕ ﻋﻨﺪ‬
‫ﺍﻟﺮﺟﺎﻝ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﻀﻴّﻊ ﺣﻘﻮﻗﻬﻦ‪ ،‬ﻭﺣﻘﻮﻕ ﺍﻷﺯﻭﺍﺝ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺃﻣﺎﻧﺔ‪ ،‬ﻭﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﺃﻣﺎﻧﺔ ﻓﻼ‬
‫ﺗُﻨﺘﻘﹶﺺ‪.‬‬

‫ﻭﻗﺪ ﻭﻋﺪ ﺍﷲ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻗﻬﺎ ﺃﻋﻈ َﻢ ﺍﻟﺜﻮﺍﺏ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َﻷﻣَﺎﻧَﺎِﺗ ﹺﻬ ْﻢ َﻭ َﻋ ْﻬ ِﺪ ِﻫ ْﻢ ﺭﺍﻋُﻮ ﹶﻥ‬
‫ﺱ ُﻫ ْﻢ ﻓِﻴﻬَﺎ ﺧَﺎِﻟﺪُﻭ ﹶﻥ(( ﺍﳌﺆﻣﻨﻮﻥ‪- ٨:‬‬ ‫ﻚ ُﻫ ُﻢ ﺍﻟﹾﻮﺍﺭﹺﺛﹸﻮﻥﹶ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹺﺮﺛﹸﻮ ﹶﻥ ﺍ ﹾﻟِﻔ ْﺮ َﺩ ْﻭ َ‬
‫ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َﻋﻠﹶﻰ ﺻﻼِﺗ ﹺﻬ ْﻢ ﻳُ ﺤَﺎِﻓﻈﹸﻮ ﹶﻥ ﺃﹸﻭْﹶﻟِﺌ َ‬
‫‪ ،١١‬ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪ )) :‬ﺍﻛﻔﻠﻮﺍ ﱄ ﺑﺴﺖﱟ ﺃﻛﻔﻞ ﻟﻜﻢ‬
‫ﺍﳉﻨﺔ((‪ ،‬ﻗﻠﺖ‪ :‬ﻣﺎ ﻫﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪)) :‬ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻔﺮﺝ ﻭﺍﻟﺒﻄﻦ ﻭﺍﻟﻠﺴﺎﻥ(( ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‬
‫ﻭﺿﻌﻔﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻀﻌﻴﻔﺔ )‪.(٢٨٩٩‬ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ‪" :‬ﺑﺈﺳﻨﺎﺩ ﻻ ﺑﺄﺱ ﺑﻪ‬
‫ﻭﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻟﺘﻀﻴﻴﻊ ﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻦ ﻳﻮﺭﺙ ﺍﳋﻠﻞ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﳚﻌﻞ ﺍﳊﻴﺎﺓ ﻣﺮّﺓ ﺍﳌﺬﺍﻕ‪،‬‬
‫ﻭﻳﻘﻄﹼﻊ ﺃﻭﺍﺻﺮ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻳﻌﺮّﺽ ﺍﳌﺼﺎﱀ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻟﻠﺨﻄﺮ ﻭﺍﳍﺪﺭ‪ ،‬ﻭﻳُﻔﺴﺪ ﺍﳌﻔﺎﻫﻴ َﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ‪ ،‬ﻭﻳﺆﺫﻥ ﲞﺮﺍﺏ‬
‫ﺿﻴﱢﻌﺖ ﺍﻷﻣﺎﻧﺔ ﻓﺎﻧﺘﻈﺮ ﺍﻟﺴﺎﻋﺔ(( ﺍﻟﺴﻠﺴﻠﺔ‬ ‫ﺍﻟﻜﻮﻥ‪ ،‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ُﺳﺌﻞ‪ :‬ﻣﱴ ﺍﻟﺴﺎﻋﺔ؟ ﻗﺎﻝ‪)) :‬ﺇﺫﺍ ُ‬
‫ﺍﻟﺼﺤﻴﺤﺔ )‪ (١٧٣٩‬ﺃﺳﺄﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺃﻥ ﻳﻘﻮﻱ ﺇﳝﺎﻧﻨﺎ ﻭﺃﻥ ﻳﺮﻓﻊ ﺩﺭﺟﺎﺗﻨﺎ ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫ﺽ‪..‬ﺍﻻﻳﺔ ‪٣-‬‬
‫ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫) ‪ ( ٢٥‬ﺇﻧﱠﺎ ﻋَﺮَﺿْﻨَﺎ ﺍﹾﻟﹶﺄﻣَﺎَﻧ ﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬

‫ﺇﺗﻘﻮﺍ ﺍﷲ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻭﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﺍﺣﺬﺭﻭﺍ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﻭَﺍﻟﱠﺬِﻳﻦَ ُﻫ ْﻢ َﻷﻣَﺎﻧَﺎِﺗ ﹺﻬ ْﻢ‬
‫ﺕ ﻣﱡ ﹾﻜ َﺮﻣُﻮ ﹶﻥ((‬ ‫ﻚ ﻓِﻰ َﺟﻨﱠﺎ ٍ‬ ‫ﻼِﺗ ﹺﻬ ْﻢ ﻳُ ﺤَﺎِﻓﻈﹸﻮ ﹶﻥ ﺃﹸﻭْﹶﻟِﺌ َ‬
‫ﺻﹶ‬
‫ﺸﻬَﺎﺩﺍِﺗﻬﹺﻢ ﻗﹶﺎِﺋﻤُﻮ ﹶﻥ ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َﻋﻠﹶﻰ َ‬ ‫َﻭ َﻋ ْﻬ ِﺪ ِﻫ ْﻢ ﺭﺍﻋُﻮ ﹶﻥ ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ ﹺﺑ َ‬
‫ﺤ ﹸﻜﻤُﻮ ﹾﺍ‬ ‫ﺱ ﺃﹶﻥ َﺗ ْ‬ ‫ﺕ ﹺﺇﻟﹶﻰ ﺃﹶﻫْﻠِﻬَﺎ ﻭَﺇﹺﺫﹶﺍ َﺣ ﹶﻜ ْﻤُﺘ ْﻢ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺍﳌﻌﺎﺭﺝ‪.٣٥- ٣٢:‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُﻛﹸ ْﻢ ﺃﹶﻥ ﺗُﺆﺩﱡﻭ ﹾﺍ ﺍ َﻷﻣَﺎﻧَﺎ ِ‬
‫ﺑﹺﺎ ﹾﻟَﻌ ْﺪ ﹺﻝ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﹺﻧ ِﻌﻤﱠﺎ َﻳ ِﻌﻈﹸﻜﹸ ْﻢ ﹺﺑ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻛﹶﺎ ﹶﻥ َﺳﻤِﻴﻌﹰﺎ َﺑﺼِﲑﹰﺍ(( ﺍﻟﻨﺴﺎﺀ‪ ،٥٨:‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻋﻤّﺖ ﲨﻴﻊ ﺍﻷﻣﺎﻧﺎﺕ‪.‬‬
‫ﱀ‬
‫ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻣﺎﻧﺎﺕ ﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﳌﻨﺎﺻﺐ ﻭﺣﻘﻮﻗﻬﺎ‪ ،‬ﻓﻤﻦ ﺃﺩﻯ ﻣﺎ ﳚﺐ ﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻭﺣﻘﱠﻖ ﻬﺑﺎ ﻣﺼﺎ ﹶ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﱵ ﺃﻧﻴﻄﹶﺖ ﻬﺑﺎ ﻭﺍﻟﱵ ﻭُﺟﺪﺕ ﻷﺟﻠﻬﺎ ﻓﻘﺪ ﻧﺼﺢ ﻧﻔﺴﻪ‪ ،‬ﻭﻋﻤﻞ ﺧﲑﹰﺍ ﻵﺧﺮﺗﻪ‪ ،‬ﻭﻣﻦ ﻗﺼّﺮ ﰲ ﻭﺍﺟﺒﺎﺕ ﻭﺣﻘﻮﻕ‬
‫ﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﳌﻨﺎﺻﺐ ﻭﱂ ﻳﺆﺩﱢ ﻣﺎ ﺃﹸﻧﻴﻂ ﻬﺑﺎ ﻣﻦ ﻣﻨﺎﻓﻊ ﺍﻟﻌﺒﺎﺩ ﺃﻭ ﺃﺧﺬ ﻬﺑﺎ ﺭﺷﻮﺓ ﺃﻭ ﺍﺧﺘﻠﺲ ﻬﺑﺎ ﻣﺎ ﹰﻻ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻘﺪ ﻏﺶّ‬
‫ﻧﻔﺴﻪ ﻭﻗﺪّﻡ ﳍﺎ ﺯﺍﺩﺍ ﻳﺮﺩﻳﻬﺎ‪ ،‬ﻭﻏﺪﺭ ﺑﻨﻔﺴﻪ ﻭﻇﻠﻤﻬﺎ‪ ،‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪)) :‬ﺇﺫﺍ‬
‫ﲨﻊ ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳُﺮﻓﻊ ﻟﻜﻞ ﻏﺎﺩﺭ ﻟﻮﺍﺀ ﻭﻳﻘﺎﻝ‪ :‬ﻫﺬﻩ ﻏﺪﺭﺓ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ(( ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ‬
‫ﺍﳉﻬﺎﺩ )‪.١٧٣٥‬‬
‫ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻣﺎﻧﺎﺕ ﺍﻟﻮﺩﺍﺋﻊ ﻭﺍﳊﻘﻮﻕ ﺍﻟﱵ ﺃﻣﻨﻚ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﺍﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻳﻜﻔﺮ ﺍﻟﺬﻧﻮﺏ ﻛﻠﹼﻬﺎ ﺇﻻ ﺍﻷﻣﺎﻧﺔ(‪ ،‬ﻗﺎﻝ‪) :‬ﻳﺆﺗﻰ ﺑﺎﻟﻌﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﺃﺩﱢ‬
‫ﺃﻣﺎﻧﺘﻚ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻱ ﺭﺏﱢ‪ ،‬ﻛﻴﻒ ﻭﻗﺪ ﺫﻫﺒﺖ ﺍﻟﺪﻧﻴﺎ؟! ﻓﻴﻘﺎﻝ‪ :‬ﺍﻧﻄﻠﻘﻮﺍ ﺑﻪ ﺇﱃ ﺍﳍﺎﻭﻳﺔ‪ ،‬ﻓﻴُﻨﻄﻠﹶﻖ ﺑﻪ ﺇﱃ ﺍﳍﺎﻭﻳﺔ‪ ،‬ﻭﺗُﻤﺜﹼﻞ ﻟﻪ‬
‫ﺍﻷﻣﺎﻧﺔ ﻛﻬﻴﺌﺘﻬﺎ ﻳﻮﻡ ﺩُﻓﻌﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﲑﺍﻫﺎ ﻓﻴﻌﺮﻓﻬﺎ‪ ،‬ﻓﻴﻬﻮﻱ ﰲ ﺃﺛﺮﻫﺎ ﺣﱴ ﻳﺪﺭﻛﻬﺎ‪ ،‬ﻓﻴﺤﻤﻠﻬﺎ ﻋﻠﻰ ﻣﻨﻜﺒﻴﻪ ﺣﱴ ﺇﺫﺍ ﻇﻦ ﺃﻧﻪ‬
‫ﺧﺎﺭﺝ ﺍﺧْﻠﻮﻟﺖ ﻋﻦ ﻣﻨﻜﺒﻴﻪ‪ ،‬ﻓﻬﻮ ﻳﻬﻮﻱ ﰲ ﺃﺛﺮﻫﺎ ﺃﺑ َﺪ ﺍﻵﺑﺪﻳﻦ( ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ )‪ ،(٥٢٦٦‬ﻭﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﺴ ﹺﻬﻢْ ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ((‪..‬ﺍﻻﻳﺔ ‪١-‬‬ ‫) ‪)) ( ٢٦‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺴ ﹺﻬﻢْ ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ‬ ‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪)) ،‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬
‫ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ(( ﺍﻟﺰﻣﺮ‪٥٣:‬‬ ‫ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬
‫ﻣﺎ ﺃﻋﻈﻤَﻬﺎ ﻣﻦ ﺁﻳﺔ‪ ،‬ﻭﻣﺎ ﺃﺭﺟﺎﻫﺎ ﻣﻦ ﺭﲪﺔ‪ ،‬ﺃﻳﻦ ﺃﻳﻦ ﺍﻟﺼﺎﺩﻗﻮﻥ ﺍﻟﺮﺍﻏﺒﻮﻥ ﰲ ﺭﲪﺔ ﺍﷲ؟! ﺃﻻ ﻫﻠﻤّﻮﺍ ﻭﺗﻌﺎﻟﹶﻮﺍ ﻭﺃﻗﺒﻠﻮﺍ‪ ،‬ﻫﺎ‬
‫ﻂ ﻣﻦ ﺇﺻﻼﺡ ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﷲ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻳﺎ ﻟﻪ ﻣﻦ‬ ‫ﻫﻨﺎ ﺑﻐﻴﺘﻜﻢ ﻭﺣﺎﺟﺘﻜﻢ‪ ،‬ﻳﺎ ﻟﻐﱭ ﻣﻦ ﻳﺌﺲ ﻣﻦ ﻏﻔﺮﺍﻥ ﺫﻧﻮﺑﻪ‪ ،‬ﻭﻗﻨ ﹶ‬
‫ﳏﺮﻭﻡ‪ ،‬ﺃﺗﺪﺭﻱ ﻓﻴﻤﻦ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ؟! ﺍﲰﻊ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﲑﳘﺎ ﰲ ﺳﺒﺐ ﻧﺰﻭﳍﺎ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ ﺃﻥ ﻧﺎﺳًﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻗﺘﻠﻮﺍ ﻓﺄﻛﺜﺮﻭﺍ‪ ،‬ﻭﺯﻧﻮﺍ ﻓﺄﻛﺜﺮﻭﺍ‪ ،‬ﰒ ﺃﺗﻮﺍ ﳏﻤﺪًﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺬﻱ‬
‫ﺗﻘﻮﻝ ﻭﺗﺪﻋﻮ ﺇﻟﻴﻪ ﳊﺴﻦ‪ ،‬ﻟﻮ ﲣﱪﻧﺎ ﺃﻥ ﳌﺎ ﻋﻤﻠﻨﺎ ﻛﻔﺎﺭﺓ‪ ،‬ﻓﻨﺰﻝ‪)) :‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹺﺇﹶﻟﻬًﺎ ﺁ َﺧ َﺮ ﻭَﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ‬
‫ﺴ ﹺﻬﻢْ ﻻ‬ ‫ﺤﻖﱢ ﻭَﻻ َﻳ ْﺰﻧُﻮ ﹶﻥ(( ﺍﻟﻔﺮﻗﺎﻥ‪ ٦٨:‬ﻭﻧﺰﻝ‪)) :‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬ ‫ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻻﱠ ﺑﹺﺎ ﹾﻟ َ‬
‫ﺍﻟﻨﱠ ﹾﻔ َ‬
‫َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ(( ﺍﻟﺰﻣﺮ‪.٥٣:‬‬
‫ﺴﻜﹸ ْﻢ ﻋَﺰﹺﻳﺰٌ‬ ‫ﻭﻟﻔﺮﺡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺭﲪ ﹰﺔ ﺑﺄﻣّﺘﻪ ﻛﻤﺎ ﻭﺻﻔﻪ ﺍﷲ‪)) :‬ﹶﻟ ﹶﻘ ْﺪ ﺟَﺎ َﺀ ﹸﻛ ْﻢ ﺭَﺳُﻮﻝﹲ ِﻣ ْﻦ ﺃﹶﻧﻔﹸ ِ‬
‫ﲔ ﺭَﺀُﻭﻑٌ ﺭَﺣِﻴﻢٌ(( ﺍﻟﺘﻮﺑﺔ‪ ١٢٨:‬ﺭﻭﹺﻱ ﺃﻧﻪ ﻗﺎﻝ‪)) :‬ﻣﺎ ﺃﺣﺐّ ﺃﻥ ﱄ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ ﻣَﺎ َﻋﹺﻨﺘﱡ ْﻢ ﺣَﺮﹺﻳﺺٌ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺑﹺﺎﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬
‫ﻬﺑﺬﻩ ﺍﻵﻳﺔ((‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻤﻦ ﺃﺷﺮﻙ؟ ﻓﺴﻜﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﻗﺎﻝ‪)) :‬ﺃﻻ ﻭﻣﻦ ﺃﺷﺮﻙ((‬
‫ﺛﻼﺙ ﻣﺮﺍﺕ‪ .‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ‪.‬‬

‫ﻭﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﻋَﻤﺮﻭ ﺑﻦ ﻋَﺒﺴﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻘﺎﻝ‪ :‬ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷﻴﺦ ﻛﺒﲑ َﻳﺪﱠﻋﻢ ـ‬
‫ﺕ ﻓﻬﻞ ﻳُﻐﻔﺮ ﱄ؟ ﻗﺎﻝ‪٨)) :‬ﺃﻟﺴﺖ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ‬ ‫ﻳﺴﺘﻨﺪ ـ ﻋﻠﻰ ﻋﺼًﺎ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﱄ ﹶﻏﺪَﺭﺍﺕ ﻭﻓﺠَﺮﺍ ٍ‬
‫ﺇﻻ ﺍﷲ؟!(( ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻧّﻚ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻗﺎﻝ‪)) :‬ﻗﺪ ﻏﹸﻔﺮ ﻟﻚ ﹶﻏ َﺪﺭَﺍﺗُﻚ ﻭﻓﺠﺮﺍﺗُﻚ((‪ .‬ﻭﺍﻟﻔﺠﻮﺭ‪ :‬ﺇﺗﻴﺎﻥ ﺍﳌﻌﺎﺻﻲ‬
‫ﻣﻊ ﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ ﺑﻔﻌﻠﻬﺎ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻗﺪ ﺃﻭﺭﺩ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪" :‬ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻳﻐﻔﺮ‬
‫ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﻣﻊ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻻ ﻳﻘﻨﻄﻦ ﻋﺒﺪ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺇﻥ ﻋﻈﻤﺖ ﺫﻧﻮﺑﻪ ﻭﻛﺜﺮﺕ؛ ﻓﺈﻥ ﺑﺎﺏ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﺳﻊ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ(( ﺍﻟﺘﻮﺑﺔ‪ ،١٠٤:‬ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪َ )) :‬ﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀًﺍ‬
‫ﺠ ْﺪ ﺍﻟﻠﱠ َﻪ ﹶﻏﻔﹸﻮﺭًﺍ َﺭﺣِﻴﻤًﺎ(( ] ﺍﻟﻨﺴﺎﺀ‪ ،[١١٠:‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻓﻘﺎﻝ‪)) :‬ﹺﺇﻥﱠ‬ ‫ﺴَﺘ ْﻐِﻔ ْﺮ ﺍﻟﻠﱠ َﻪ َﻳ ﹺ‬
‫ﺴﻪُ ﹸﺛﻢﱠ َﻳ ْ‬
‫ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ‬
‫ﺠ َﺪ ﹶﻟ ُﻬ ْﻢ ﻧَﺼِﲑًﺍ ﹺﺇﻻﱠ ﺍﻟﱠﺬِﻳ َﻦ ﺗَﺎﺑُﻮﺍ َﻭﹶﺃ ﺻْﹶﻠ ﺤُﻮﺍ(( ﺍﻟﻨﺴﺎﺀ‪ ١٤٦ ،١٤٥:‬ﻭﻗﺎﻝ‬ ‫ﲔ ﻓِﻲ ﺍﻟﺪﱠ ْﺭ ِﻙ ﺍ َﻷ ْﺳﹶﻔ ﹺﻞ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﹶﻟ ْﻦ َﺗ ﹺ‬ ‫ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬
‫ﻋﻦ ﺃﻫﻞ ﺍﻟﺘﺜﻠﻴﺚ‪)) :‬ﹶﻟ ﹶﻘ ْﺪ ﹶﻛ ﹶﻔ َﺮ ﺍﻟﱠﺬِﻳﻦَ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﺛﹶﺎِﻟﺚﹸ ﺛﹶﻼﹶﺛ ٍﺔ َﻭﻣَﺎ ِﻣ ْﻦ ﹺﺇﹶﻟ ٍﻪ ﹺﺇﻻﱠ ﹺﺇﹶﻟ ٌﻪ ﻭَﺍﺣِﺪٌ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ ﻳَﻨﺘَﻬُﻮﺍ َﻋﻤﱠﺎ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‬
‫ﺴَﺘ ْﻐ ِﻔﺮُﻭَﻧﻪُ‬
‫ﹶﻟَﻴ َﻤﺴﱠﻦﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ِﻣ ْﻨ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ(( ﺍﳌﺎﺋﺪﺓ‪ ٧٣:‬ﰒ ﻓﺘﺢ ﳍﻢ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻓﻘﺎﻝ‪)) :‬ﹶﺃﻓﹶﻼ َﻳﺘُﻮﺑُﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻭَﻳ ْ‬
‫ﲔ ﻭَﺍﻟﹾﻤُﺆْﻣِﻨَﺎﺕِ ﹸﺛﻢﱠ ﹶﻟ ْﻢ‬ ‫َﻭ ﺍﻟﻠﱠ ُﻪ ﻏﹶﻔﹸﻮﺭٌ ﺭَﺣِﻴﻢٌ(( ]ﺍﳌﺎﺋﺪﺓ‪ ،[٧٤:‬ﻭﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻘﺘﻠﺔ ﺃﻭﻟﻴﺎﺋﻪ ﻓﻘﺎﻝ‪)) :‬ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻓَﺘﻨُﻮﺍ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬
‫ﺏ ﺍﻟﹾﺤَﺮﹺﻳﻖﹺ(( ﺍﻟﱪﻭﺝ‪ ،١٠:‬ﻓﻘﻴﺪ ﺍﻟﻌﺬﺍﺏ ﺑﻌﺪﻡ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻳﻘﻮﻝ ﺍﳊﺴﻦ ﺭﲪﻪ ﺍﷲ‪:‬‬ ‫ﺏ َﺟ َﻬﻨﱠ َﻢ َﻭﹶﻟﻬُ ْﻢ َﻋﺬﹶﺍ ُ‬ ‫ﻳَﺘُﻮﺑُﻮﺍ ﹶﻓﹶﻠﻬُ ْﻢ َﻋﺬﹶﺍ ُ‬
‫ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﻜﺮ ﹺﻡ ﻭﺍﳉﻮﺩِ‪ ،‬ﻗﺘﻠﻮﺍ ﺃﻭﻟﻴﺎﺀَﻩ ﻭﻫﻮ‬
 ‫ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻭﺍﳌﻐﻔﺮﺓ"‪.‬‬
‫ﻭﻟﻨﺘﺄﻣﻞ ﰲ ﺃﻟﻔﺎﻅ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻟﻘﺪ ﺑﺪﺃﻫﺎ ﺑﻨﺪﺍﺀ‪) :‬ﻳَﺎ ِﻋﺒَﺎﺩِﻱ(‪ ،‬ﻣﺎ ﺃﻟﻄﻔﻪ ﻣﻦ ﻧﺪﺍﺀ‪) ،‬ﻳَﺎ ِﻋﺒَﺎﺩِﻱ( ﺃﻱ‪ :‬ﻳﺎ ﺃﻳّﻬﺎ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱄﹼ‪،‬‬
‫ﻓﻨﺴﺒﻬﻢ ﺇﱃ ﻧﻔﺴﻪ ﻧﺴﺒَﺔ ﺗﺸﺮﻳﻒ ﻭﺗﻜﺮﱘ ﻭﺃﻋﻄﺎﻫﻢ ﺍﻷﻣﺎﻥ‪.‬‬
‫ﻭﳑﺎ ﺯﺍﺩﱐ ﺗﻴﻬًﺎ ﻭﺷﺮﻓﹰﺎ ‪ ...‬ﻭﻛﺪﺕ ﺑﺄﲬﺼﻲ ﺃﻃﺄ ﺍﻟﺜﹸﺮﻳﺎ‬
‫ﺩﺧﻮﱄ ﲢﺖ ﻗﻮﻟﻚ‪ :‬ﻳﺎ ﻋﺒﺎﺩﻱ ‪ ...‬ﻭﺃﻥ ﺃﺭﺳﻠﺖ ﺃﲪ َﺪ ﱄ ﺭﺳﻮ ﹰﻻ‬
‫ﲏ ﺍﳊﻤﻴﺪُ؟ ﺇﻧﻪ ﻳﻨﺎﺩﻳﲏ ﺃﻧﺎ ﻭﺃﻧﺖ‪ ،‬ﺑﻞ ﻳﻨﺎﺩﻱ ﻣﻦ ﺑﺎﻟﻎ ﻣﻨﺎ ﰲ ﺍﳌﻌﺼﻴﺔ‬ ‫ﲑ ﺍﳌﺘﻌﺎ ﹸﻝ ﺍﻟﻐ ُ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺃﺗﺪﺭﻱ ﻣﻦ ﻳﻨﺎﺩﻱ ﺍﻟﻜﺒ ُ‬
‫) ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ(‪ ،‬ﻳﻨﺎﺩﻳﻨﺎ ﻬﺑﺬﺍ ﺍﻟﻨﺪﺍﺀ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺮﺣﻴﻢ ﻭﻫﻮ ﻏﲏ ﻋﻨﺎ ﻭﻋﻦ ﻃﺎﻋﺘﻨﺎ ﻭﻋﻦ ﻋﺒﺎﺩﺗﻨﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﺍﻟﻘﺪﺳﻲ‪)) :‬ﻳﺎ ﻋﺒﺎﺩﻱ‪ ،‬ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴَﻜﻢ ﻭﺟﻨﱠﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻣﺎ ﺯﺍﺩ ﺫﻟﻚ‬
‫ﰲ ﻣﻠﻜﻲ ﺷﻴﺌﹰﺎ((‪ ،‬ﺃﻳﻌﻘﻞ؟! ﺍﻟﻐﲏ ﻳﻨﺎﺩﻱ ﺍﻟﻔﻘﲑ‪ ،‬ﻭﺍﻟﻘﻮﻱ ﻳﻨﺎﺩﻱ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﻏﲑ ﺍﶈﺘﺎﺝ ﻳﻨﺎﺩﻱ ﺍﶈﺘﺎﺝ‪ ،‬ﺃﻟﺴﻨﺎ ﳓﻦ ﺍﳌﻌﻨﻴﲔ‬
‫ﺤﻤِﻴ ُﺪ(( ﻓﺎﻃﺮ‪١٥:‬؟! ﻣﺎ ﺃﻛﺮﻣﻚ ﻭﻣﺎ ﺃﺣﻠﻤﻚ ﻳﺎ ﺍﷲ‪.‬‬ ‫ﺱ ﹶﺃ ْﻧُﺘ ْﻢ ﺍﻟﹾﻔﹸﻘﹶﺮَﺍﺀُ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﻠﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟَﻐﹺﻨﻲﱡ ﺍﹾﻟ َ‬
‫ﺑﻘﻮﻟﻪ‪)) :‬ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﺐ ﺍﻟﺮﲪﺔ ـ ﻳُﱪ ُﺯ ﻟﻨﺎ ﺟﺎﻧﺒًﺎ ﻋﻈﻴﻤًﺎ ﻣﻦ ﺟﻮﺍﻧﺐ ﻫﺬﺍ ﺍﻟﺪّﻳﻦ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻼﻗﺔ ﺍﳌﺒﺎﺷﺮﺓ ﺑﲔ‬ ‫ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ـ ﲜﺎﻧ ﹺ‬
‫ﺢ ﻋﻼﻗﺘﻚ ﻣﻊ ﺍﷲ ﺇﱃ ﻭﺳﺎﻃﺎﺕ‪ ،‬ﺃﻭ‬ ‫ﺝ ﻟﺘﺼﻠ َ‬‫ﺍﻟﻌﺒﺪ ﻭﺭﺑّﻪ‪ ،‬ﻓﻼ ﺣﻮﺍﺟﺰ ﻭﻻ ﻭﺳﻄﺎﺀ ﻭﻻ ﺷﻔﻌﺎﺀ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑّﻪ‪ ،‬ﻓﻼ ﲢﺘﺎ ُ‬
‫ﺗﻘﺪ ﹺﱘ ﺍﻋﺘﺮﺍﻓﺎﺕ ﺃﻣﺎﻡ ﻋﺎﱂ ﺃﻭ ﺇﻣﺎﻡ‪ ،‬ﻭﺑﺎﺑﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻮّﺍﺑﲔ ﻭﻻ ﺣﺮﺍﺱ ﻟﺘﺴﺘﺄﺫﻬﻧﻢ ﻟﻠﺪﺧﻮﻝ‪ ،‬ﻛﻼ‪.‬‬

‫ﺗﻌﺎﻝ ﺇ ﹰﺫ ﺍ ـ ﻳﺎ ﻋﺒﺪ ﺍﷲ ـ ﻭﰿ‪ ،‬ﻓﺒﺎﺑُﻪ ﻣﻔﺘﻮﺡ ﻋﻠﻰ ﻣﺼﺮﻋﻴﻪ‪ ،‬ﻫﻴﺎ ﺍﺩﺧﻞ ﻋﻠﻰ ﺭﺏ ﻛﺮﱘ ﻏﲑ ﻏﻀﺎﻥ‪ ،‬ﺇﻳﺎﻙ ﺇﻳﺎﻙ ﺃﻥ ﺗﻘﻊ‬
‫ﺲ ﺍﻟﻠﻌﲔ‪ ،‬ﺍﺣﺬﺭ ﺃﻥ ﻳﻘﻨﻄﹶﻚ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻓﻤﻮﻻﻙ ﻳﻘﻮﻝ ﻟﻚ‪)) :‬ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ((‪ ،‬ﻻ‬ ‫ﰲ ﺷﺮﺍ ِﻙ ﻋﺪﻭﻙ ﺇﺑﻠﻴ َ‬
‫ﺡ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻻﱠ ﺍ ﹾﻟ ﹶﻘ ْﻮ ُﻡ ﺍﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ(( ﻳﻮﺳﻒ‪ ،٨٧:‬ﻭﻛﻴﻒ ﺗﻌﺎﰿ ﺍﻟﺬﻧﺐ ﺍﻟﺼﻐﲑ‬ ‫ﺗﻴﺄﺱ ﻓﺎﻟﻴﺄﺱ ﻛﻔﺮ‪)) ،‬ﹺﺇﻧﱠﻪُ ﻻ َﻳ ْﻴﹶﺌﺲُ ِﻣ ْﻦ َﺭ ْﻭ ﹺ‬
‫ﺑﺬﻧﺐ ﺃﻛﱪ؟! ﺇﻥ ﺭﺑﻚ ﻻ ﻳﺒﺎﱄ ﺑﻌﻈ ﹺﻢ ﺫﻧﺒﻚ ﻣﺎ ﺩﺍﻡ ﺃﻧﻚ ﺭﺟﻌﺖ ﺇﻟﻴﻪ ﺗﺎﺋﺒًﺎ ﻭﻣﻨﻴﺒًﺎ‪ ،‬ﺃﻣﺎ ﲰﻌﺖ ﻣﺎ ﻗﺎﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ‬
‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪)) :‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﺇﻧﻚ ﻣﺎ ﺩﻋﻮﺗﲏ ﻭﺭﺟﻮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ ﻭﻻ ﺃﺑﺎﱄ‪ .‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻟﻮ‬
‫ﺑﻠﻐﺖ ﺫﻧﻮﺑُﻚ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ﰒ ﺍﺳﺘﻐﻔﺮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ ﻭﻻ ﺃﺑﺎﱄ‪ .‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﺇﻧﻚ ﻟﻮ ﺃﺗﻴﺘﲏ ﹺﺑﻘﹸﺮﺍﺏ ﺍﻷﺭﺽ ـ ﲟﺎ‬
‫ﻳﻘﺎﺭﺏ ﻣِﻸﻫﺎ ـ ﺧﻄﺎﻳﺎ ﰒ ﻟﻘﻴﺘﲏ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﹰﺎ ﻷﺗﻴﺘﻚ ﺑﻘﺮﺍﻬﺑﺎ ﻣﻐﻔﺮﺓ((‪.‬‬

‫ﺴ ﹺﻬﻢْ ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ((ﺍﻻﻳﺔ ‪٢-‬‬

‫) ‪)) ( ٢٧‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺃﻳﻪ ﺍﳌﺴﻠﻤﻮﻥ ‪:‬ﻭﺩّ ﻋﺪﻭﻧﺎ ﻟﻮ ﻳﻈﻔﺮ ﺑﺘﻴﺌﻴﺴﻨﺎ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ ﳌﹼﺎ ﻗﻴﻞ ﻟﻪ‪ :‬ﺃﻻ ﻳﺴﺘﺤﻲ‬
‫ﺃﺣﺪﻧﺎ ﻣﻦ ﺭﺑﻪ‪ ،‬ﻳﺴﺘﻐﻔﺮ ﻣﻦ ﺫﻧﻮﺑﻪ ﰒ ﻳﻌﻮﺩ‪ ،‬ﰒ ﻳﺴﺘﻐﻔﺮ ﰒ ﻳﻌﻮﺩ؟! ﻓﻘﺎﻝ‪" :‬ﻭﺩﱠ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻮ ﻇﻔﺮ ﻣﻨﻜﻢ ﻬﺑﺬﻩ‪ ،‬ﻓﻼ َﺗ َﻤﻠﹼﻮﺍ‬
‫ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ"‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻣﻦ ﺁﻳﺲ ـ ﻋﺒﺎ َﺩ ﺍﷲ ـ ﻣﻦ ﺍﻟﺘﻮﺑ ِﺔ ﺑﻌﺪ ﻫﺬﺍ ﻓﻘﺪ ﺟﺤﺪ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﻋﺰ ﻭﺟﻞ(‪.‬‬
‫ﺏ‬
‫ﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﻌﺪ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻓﻘﺎﻝ‪)) :‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﰒ ﻻﺣﻆ ـ ﻳﺎ ﻋﺒﺪ ﺍﷲ ـ ﺍﳌﺆﻛﺪﺍ ِ‬
‫َﺟﻤِﻴﻌًﺎ((‪ ،‬ﻭﻫﺬﺍ َﻳُﻌﻢﱡ ﲨﻴ َﻊ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻜﺘﻒ ﺑﺬﻟﻚ ﺍﻹﻃﻼﻕ ﺑﻞ ﺃﻛﺪﻩ ﺑﻘﻮﻟﻪ‪َ ) :‬ﺟﻤِﻴﻌًﺎ(‪ ،‬ﰒ ﺧﺘﻢ ﺍﻵﻳﺔ‬
‫ﺑﺈﻇﻬﺎﺭ ﺻﻔﺘﲔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺫﻱ ﺍﻟﻠﹼﻄﻒ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻓﻘﺎﻝ‪)) :‬ﹺﺇﻧﱠ ُﻪ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ((‪.‬‬
 ‫ﺳﺒﺤﺎﻧﻚ ﻻ ﳓﺼﻲ ﺛﻨﺎ ًﺀ ﻋﻠﻴﻚ‪ ،‬ﺃﻧﺖ ﻛﻤﺎ ﺃﺛﻨﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻚ‪ ،‬ﻓﻠﻚ ﺍﳊﻤﺪ ﺣﱴ ﺗﺮﺿﻰ‪ ،‬ﻭﻟﻚ ﺍﳊﻤﺪ ﺑﻌﺪ ﺍﻟﺮﺿﺎ‪ ،‬ﻟﻚ‬
‫ﺍﳊﻤﺪ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﳉﻼﻝ ﻭﺟﻬﻚ ﻭﻟﻌﻈﻴﻢ ﺳﻠﻄﺎﻧﻚ‪.‬‬
‫ﺕ‬
‫ﺏ ﻣﻔﺘﻮﺡٌ‪ ،‬ﻟﻜﻨﻪ ﻟﻦ ﻳﻈ ﹶﻞ ﻣﻔﺘﻮﺣًﺎ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻓﻘﺪ ﻳُﻐﻠﻖ ﰲ ﺃﻱّ ﺳﺎﻋﺔ‪ ،‬ﻭﻗﺪ ﻳَﺤﻮﻝﹸ ﺍﳌﻮ ُ‬ ‫ﺃﺧﻲ ﰲ ﺍﷲ‪ ،‬ﺻﺤﻴﺢ ﺃﻥ ﺍﻟﺒﺎ َ‬
‫ﺑﻴﻨﻚ ﻭﺑﲔ ﺩﺧﻮﻟﻪ ﺇﻥ ﱂ ﺗﻨﺘﻬﺰ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ‪ ،‬ﻟﻮ ﺣﺼﻞ ﺫﻟﻚ ـ ﻻ ﻗﺪّﺭ ﺍﷲ ـ ﺳﺘﻨﺪﻡ ﺣﲔ ﻻ ﻳﻨﻔ ُﻊ ﺍﻟﻨﺪﻡ‪ ،‬ﻭﺗﻐﺘﻢ‬
‫ﺣﺴﺮﺓﹰ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﺳﺘﻜﻮﻥ ﺃﺣ َﺪ ﺛﻼﺛ ٍﺔ ﻻ ﻗﺪّﺭ ﺍﷲ‪ ،‬ﺍﲰﻊ ﻣﺎ ﻳﻘﻮﻝ ﻣﻮﻻﻙ‪)) :‬ﺃﹶﻧﹺﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭﹶﺃﺳِْﻠﻤُﻮﺍ ﹶﻟﻪُ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ‬
‫ﺏ َﺑ ْﻐَﺘ ﹰﺔ َﻭﹶﺃْﻧُﺘ ْﻢ ﻻ‬
‫ﺴ َﻦ ﻣَﺎ ﺃﹸ ْﻧ ﹺﺰ ﹶﻝ ﹺﺇﹶﻟ ْﻴ ﹸﻜ ْﻢ ِﻣ ْﻦ َﺭﺑﱢ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ َﻳﹾﺄِﺗَﻴ ﹸﻜ ْﻢ ﺍﻟ َﻌﺬﹶﺍ ُ‬
‫ﺼﺮُﻭ ﹶﻥ ﻭَﺍﺗﱠﺒﹺﻌُﻮﺍ ﹶﺃ ْﺣ َ‬
‫ﺏ ﹸﺛﻢﱠ ﻻ ُﺗْﻨ َ‬‫َﻳ ﹾﺄِﺗَﻴﻜﹸ ْﻢ ﺍ ﹾﻟَﻌﺬﹶﺍ ُ‬
‫ﺸ ُﻌﺮُﻭ ﹶﻥ((ﺍﻟﺰﻣﺮ‪.٥٥ ،٥٤:‬‬ ‫َﺗ ْ‬
‫ﺐ ﺍﻟﻠﱠ ِﻪ‬
‫ﺴ َﺮﺗَﺎ َﻋﻠﹶﻰ ﻣَﺎ ﹶﻓﺮﱠ ﹾﻃﺖُ ﻓِﻲ َﺟ ْﻨ ﹺ‬ ‫ﻋﻨﺪﻫﺎ ﺳﺘﻌﺘﺬﺭ ﺑﺄﻋﺬﺍﺭ ﻭﺍﻫﻴﺔ ﻭﻫﻲ ﺛﻼﺛﺔ‪ ،‬ﺍﲰﻊ ﺍﻟﻌﺬﺭ ﺍﻷﻭﻝ‪ )) :‬ﹾﻥ َﺗﻘﹸﻮ ﹶﻝ ﻧَﻔﹾﺲٌ ﻳَﺎ َﺣ ْ‬
‫ﲔ((ﺍﻟﺰﻣﺮ‪،٥٧:‬‬ ‫ﺖ ﹶﻟ ِﻤ ْﻦ ﺍﻟﺴﱠﺎ ِﺧﺮﹺﻳ َﻦ((ﺍﻟﺰﻣﺮ‪ ،٥٦:‬ﻭﺍﻟﻌﺬﺭُ ﺍﻟﺜﺎﱐ‪ْ )) :‬ﻭ َﺗﻘﹸﻮ ﹶﻝ ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﻫﺪَﺍﻧﹺﻲ ﹶﻟﻜﹸ ْﻨﺖُ ِﻣ ْﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫َﻭﹺﺇ ﹾﻥ ﹸﻛ ْﻨ ُ‬
‫ﲔ((ﺍﻟﺰﻣﺮ‪.٥٨:‬‬ ‫ﺴﹺﻨ َ‬ ‫ﺏ ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻟِﻲ ﹶﻛﺮﱠ ﹰﺓ ﹶﻓﹶﺄﻛﹸﻮ ﹶﻥ ِﻣ ْﻦ ﺍﻟﹾﻤُ ﺤْ ِ‬ ‫ﲔ َﺗﺮَﻯ ﺍ ﹾﻟَﻌﺬﹶﺍ َ‬ ‫ﺚ‪ْ )) :‬ﻭ َﺗﻘﹸﻮ ﹶﻝ ِﺣ َ‬
‫ﺃﻣﺎ ﺍﻟﺜﺎﻟ ﹸ‬
‫ﲑ((ﻓﺎﻃﺮ‪ ١٤:‬ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻋﻦ‬ ‫ﻚ ِﻣﹾﺜﻞﹸ َﺧﹺﺒ ﹴ‬ ‫ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺎ ﺍﻟﻌﺒﺎﺩ ﻗﺎﺋﻠﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻟﻮﻩ(‪)) ،‬ﻻ ﻳَُﻨﺒﱢﺌﹸ َ‬
‫ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻛ ﹸﻞ ﺃﻫ ﹺﻞ ﺍﻟﻨﺎﺭ ﻳﺮﻯ‬
‫ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﳉﻨﺔ‪ ،‬ﻓﻴﻘﻮ ﹶﻝ‪ :‬ﻟﻮ ﺃﻥ ﺍﷲ ﻫﺪﺍﱐ‪ ،‬ﻓﺘﻜﻮ ﹶﻥ ﻋﻠﻴﻪ ﺣﺴﺮﺓ((‪ ،‬ﻗﺎﻝ‪)) :‬ﻭﻛ ﹸﻞ ﺃﻫ ﹺﻞ ﺍﳉﻨﺔ ﻳﺮﻯ ﻣﻘﻌﺪَﻩ ﻣﻦ ﺍﻟﻨﺎﺭ‪،‬‬
‫ﻓﻴﻘﻮ ﹶﻝ‪ :‬ﻟﻮﻻ ﺃﻥ ﺍﷲ ﻫﺪﺍﱐ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻴﻜﻮ ﹸﻥ ﻟﻪ ﺷﻜﺮ((‪.‬‬

‫ﺏ ﻋﻦ ﺗﻠﻚ ﺍﳌﱪﺭﺍﺕ ﻭﺍﻷﻋﺬﺍﺭ؟ ﺇﻧﻪ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻹﺩﺍﻧﺔ ﺍﻟﱵ ﻻ ﳝﻠﻚ ﻣﻌﻬﺎ‬ ‫ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ‪ ،‬ﺃﺗﺪﺭﻭﻥ ﻣﺎﺫﺍ ﻳﻜﻮ ﹸﻥ ﺍﳉﻮﺍ ُ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻹﻧﻜﺎﺭَ؛ ﻷﻥ ﺷﻬﻮ َﺩ ﺍﻹﺩﺍﻧﺔ ﻫﻢ ﺃﻗﺮﺏ ﺍﻷﺷﻴﺎﺀ ﺇﻟﻴﻨﺎ‪ ،‬ﻧﻌﻢ ﺇﻬﻧﺎ ﺃﻋﻀﺎﺅﻧﺎ ﻭﺟﻮﺍﺭﺣﻨﺎ‪ ،‬ﻭﺃﱏ ﻷﺣ ٍﺪ ﺍﻹﻧﻜﺎﺭ‬
‫ﻱ ﻭﺍﻟﻌﺎﺭُ ﻭﺍﻟﻔﻀﻴﺤﹸﺔ‪.‬‬
‫ﻭﺍﻟﻔﺎﻋﻞﹸ ﻳُﻘﺮﱡ ﺑﻔﻌﻠﺘﻪ؟! ﺇﻧﻪ ﺍﳋﺰ ُ‬
‫ﺖ ِﻣ ْﻦ‬
‫ﺕ َﻭﻛﹸْﻨ َ‬
‫ﺖ ﺑﹺﻬَﺎ ﻭَﺍ ْﺳَﺘ ﹾﻜَﺒ ْﺮ َ‬
‫ﻚ ﺁﻳَﺎﺗِﻲ ﹶﻓ ﹶﻜﺬﱠ ْﺑ َ‬
‫ﺍﲰﻊ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻷﻋﺬﺍﺭ ﺍﻟﻮﺍﻫﻴﺔ ﻭﺍﻷﻣﻨﻴﺎﺕ ﺍﻟﻔﺎﺭﻏﺔ‪)) :‬ﻟﹶﻰ ﹶﻗ ْﺪ ﺟَﺎ َﺀْﺗ َ‬
‫ﺍﹾﻟﻜﹶﺎِﻓﺮﹺﻳ َﻦ((ﺍﻟﺰﻣﺮ‪٥٩:‬ﺃﻱ‪ :‬ﻣﻦ ﺍﳉﺎﺣﺪﻳﻦ ﺑﻠﺴﺎﻥ ﺣﺎﻟﻚ ﺃﻭ ﻣﻘﺎﻟﻚ‪.‬‬
‫ﻱ ﻭﺍﻟﻌﺎﺭﹺ ـ ﻭﻣﺎ ﺇﺧﺎﻟﻚ ﺇﻻ ﻛﺬﻟﻚ ـ ﻓﺎﻟﺒﺪﺍ َﺭ ﺍﻟﺒﺪﺍ َﺭ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‬ ‫ﻒ ﺍﳋﺰ ﹺ‬‫ﻒ ﻣﻮﻗ َ‬ ‫ﺖ ﻻ ﺗﺮﻳ ُﺪ ﺃﻥ ﺗﻘ َ‬
‫ﻳﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺇﺫﺍ ﻛﻨ َ‬
‫ﻉ ﺃﺣﺴﻦ ﻣﺎ ﺃﹸﻧﺰﻝ ﺇﻟﻴﻨﺎ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ ﺑﺎﳌﻮﺕ ﺃﻭ ﺍﻟﺮﺍﻥ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ )) :‬ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﺒﻞ ﺗﻮﺑﺔ‬ ‫ﻭﺍﻷﻭﺑﺔ ﻭﺍﺗﺒﺎ ﹺ‬
‫ﺍﻟﻌﺒﺪ ﻣﺎ ﱂ ﻳﻐﺮﻏﺮ((‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﺭﲪﻨﺎ ﻓﺈﻧﻚ ﺑﻨﺎ ﺭﺍﺣﻢ‪ ،‬ﻭﻻ ﺗﻌﺬﺑﻨﺎ ﻓﺈﻧﻚ ﻋﻠﻴﻨﺎ ﻗﺎﺩﺭ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﻟﻚ ﻧﺼﻠﻲ ﻭﻧﺴﺠﺪ‪ ،‬ﻭﺇﻟﻴﻚ ﻧﺴﻌﻰ‬
‫ﻭﳓﻔﺪ‪ ،‬ﻧﺮﺟﻮ ﺭﲪﺘﻚ‪ ،‬ﻭﳔﺸﻰ ﻋﺬﺍﺑﻚ‪ ،‬ﺇﻥ ﻋﺬﺍﺑﻚ ﺍﳉﺪﱠ ﺑﺎﻟﻜﻔﺎﺭ ﻣُﻠ ﺤِﻖ‪ ،‬ﺍﻟﻠﻬﻢ ﻗﺎﺗﻞ ﺍﻟﻜﻔﺮﺓ ﻭﺍﺠﻤﻟﺮﻣﲔ ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮﻥ‬
‫ﺩﻳﻨﻚ‪ ،‬ﻭﻳﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻠﻚ‪ ،‬ﻭﻳﻘﺎﺗﻠﻮﻥ ﺃﻭﻟﻴﺎﺀﻙ‪ ،‬ﺍﻟﻠﻬﻢ ﺧﺬﻫﻢ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺍﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﺷَﻴْﺌﹰﺎ َﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎﺍﻻﻳﺔ‬

‫) ‪)) ( ٢٨‬ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃ ْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﺃﻻﱠ ﺗُ ْ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻣﻦ ﺃﻋﻈ ُﻢ ﺍﻟﻮﺻﺎﻳﺎ ﰲ ﺍﻟﻘﺮﺁ ِﻥ‬
‫ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﺷَﻴْﺌﹰﺎ‬
‫ﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴﻜﹸ ْﻢ ﹶﺃﻻﱠ ﺗُ ْ‬ ‫ﺙ ﺁﻳﺎ ٍ‬ ‫ﺍﻟﻌﻈﻴﻢ ﺛﻼ ﹸ‬
‫ﺶ ﻣَﺎ ﹶﻇ َﻬ َﺮ ﻣِﻨْﻬَﺎ َﻭﻣَﺎ َﺑ ﹶﻄ َﻦ‬‫ﺤﻦُ َﻧ ْﺮﺯُﻗﹸﻜﹸ ْﻢ َﻭﹺﺇﻳﱠﺎ ُﻫ ْﻢ ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ َ‬ ‫ﻕ َﻧ ْ‬
‫َﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃﻭْﻻ َﺩ ﹸﻛ ْﻢ ِﻣ ْﻦ ﹺﺇﻣْﻼ ﹴ‬
‫ﺤﻖﱢ ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﻣَﺎ ﹶﻝ ﺍﻟﹾﻴَﺘِﻴﻢﹺ ﹺﺇﻻﱠ ﺑﹺﺎﻟﱠﺘِﻲ ِﻫ َﻲ‬
‫ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻻﱠ ﺑﹺﺎﹾﻟ َ‬
‫ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﺍﻟﻨﱠ ﹾﻔ َ‬
 ‫ﻂ ﻻ ﻧُ ﹶﻜﻠﱢﻒُ َﻧ ﹾﻔﺴًﺎ ﹺﺇﻻﱠ ُﻭ ْﺳ َﻌﻬَﺎ َﻭﹺﺇ ﹶﺫ ﺍ ﹸﻗ ﹾﻠُﺘ ْﻢ ﹶﻓﺎﻋْﺪِﻟﹸﻮﺍ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ‬
‫ﺴِ‬
‫ﺴﻦُ َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ َﻭﹶﺃ ْﻭﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻜْﻴ ﹶﻞ ﻭَﺍﻟﹾﻤِﻴﺰَﺍﻥﹶ ﺑﹺﺎ ﹾﻟِﻘ ْ‬ ‫ﹶﺃ ْﺣ َ‬
‫ﻕ‬
‫ﺴَﺘﻘِﻴﻤًﺎ ﻓﹶﺎﺗﱠﹺﺒﻌُﻮ ُﻩ ﻭَﻻ َﺗﺘﱠﹺﺒﻌُﻮﺍ ﺍﻟﺴﱡﺒُ ﹶﻞ ﹶﻓَﺘ ﹶﻔﺮﱠ َ‬ ‫ﺻﺮَﺍﻃِﻲ ﻣُ ْ‬ ‫ﹸﻗ ْﺮﺑَﻰ َﻭﹺﺑَﻌ ْﻬ ِﺪ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻭْﻓﹸﻮﺍ ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ َﻭﹶﺃﻥﱠ ﻫَﺬﹶﺍ ِ‬
‫ﹺﺑ ﹸﻜ ْﻢ َﻋ ْﻦ َﺳﺒﹺﻴِﻠ ِﻪ ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠ ﹸﻜ ْﻢ َﺗﺘﱠﻘﹸﻮ ﹶﻥ(( ﺍﻷﻧﻌﺎﻡ‪١٥٣- ١٥١:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺧﺎﰎ ﺍﻟﻨﺒﻮﺓ‬
‫ﻓﻠﻴﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ " :‬ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ‪ "..‬ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ " ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻗﺎﻝ‪ " :‬ﻗﺎﻝ‪ :‬ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ : -‬ﺃﻳﻜﻢ ﻳﺒﺎﻳﻌﲏ ﻋﻠﻰ ﺛﻼﺙ؟ ﰒ ﺗﻼ ‪-‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪) : -‬ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ‪ (...‬ﺣﱴ ﻓﺮﻍ ﻣﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻓﻤﻦ ﻭﰱ ﻓﺄﺟﺮﻩ‬
‫ﻋﻠﻰ ﺍﷲ ﻭﻣﻦ ﺍﻧﺘﻘﺺ ﻣﻨﻬﻦ ﺷﻴﺌﺎ ﻓﺄﺩﺭﻛﻪ ﺍﷲ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﻋﻘﻮﺑﺘﻪ‪ ،‬ﻭﻣﻦ ﺃﺧﺮ ﺇﱃ ﺍﻵﺧﺮﺓ ﻓﺄﻣﺮﻩ ﺇﱃ ﺍﷲ ‪ ،‬ﺇﻥ ﺷﺎﺀ‬
‫ﻋﺬﺑﻪ ﻭﺇﻥ ﺷﺎﺀ ﻋﻔﺎ ﻋﻨﻪ " ‪.‬‬

‫ﻓﺎﻵﻳ ﹸﺔ ﺍﻷﻭﱃ ﺗﻘﺮﱢﺭ ﺗﻮﺣﻴ َﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺻ ﹶﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﺮﺟﹺﻊ ﺇﻟﻴﻪ ﻛ ﱡﻞ ﺃﻣ ﹴﺮ ﻭﻬﻧﻲ‪ ،‬ﻭﻳﻨﺒﲏ ﻋﻠﻴﻪ ﻛﻞﹼ ﺗﺸﺮﻳﻊ ﻭﺗﻮﺟﻴﻪ‪،‬‬
‫ﻉ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻋﺰّ ﻭﺟﻞ ﺍﻟﺬﻧﺐﹺ ﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮﻩ ﺍﷲ ﻋﺰّ‬ ‫ﻭﺑﺪﻭﻥ ﺗﻮﺣﻴ ِﺪ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻨﻔﹶﻊ ﻋﻤﻞ‪ .‬ﻭﺗﻘﺮﱢﺭ ﻭﺗﺆﻛﱢﺪ ﲢﺮ َﱘ ﺃﻧﻮﺍ ﹺ‬
‫ﻀ ﹺﻦ ﺍﻷﺟﻴﺎﻝ ﻭﻧﻮﺍﺓ ﺍﺠﻤﻟﺘﻤﻊ‪ .‬ﻭﲢﺮﱢﻡ ﺍﻵﻳﺔ‬ ‫ﻭﺟﻞﹼ ﳌﻦ ﻣﺎﺕ ﻋﻠﻴﻪ‪ .‬ﻭﺗﻮﺻﻲ ﺍﻵﻳ ﹸﺔ ﺑﺎﻹﺣﺴﺎﻥ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﻗﺎﻋﺪَﰐ ﺍﻷﺳﺮ ِﺓ ﻭﳏ َ‬
‫ﺍﻟﻌﺪﻭﺍﻥﹶ ﻋﻠﻰ ﺍﻟﻄﻔﻮﻟﺔ‪ ،‬ﻭﺗﺮﻋﻰ ﺣﻘﱠﻬﺎ‪ ،‬ﻭﺍﻷﻃﻔﺎ ﹸﻝ ﻗﻮﱠﺓ ﺍﻷﻣﺔ‪ .‬ﻭﺗﻨﻬﻰ ﺍﻵﻳ ﹸﺔ ﻋﻦ ﺍﻟﻔﻮﺍﺣِﺶ ﺍﻟﻈﺎﻫﺮ ِﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻟﻴﻌﻢﱠ ﺍﻟﻄﻬ ُﺮ‬
‫ﺲ ﺍﳌﻌﺼﻮﻣﺔ ﺍﻟﺪﻡّ‬‫ﻭﺍﻟﻌﻔﺎﻑ ﻭﺗﺼﺎ ﹶﻥ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺗﺪﻓﹶﻦ ﺍﻟﺮﺫﻳﻠﺔ ﻭﺗُﺤﻔﹶﻆ ﺍﳊﺮﻣَﺎﺕ ﻭﺍﳊﻘﻮﻕ‪ .‬ﻭﺗﻘﺮﱢﺭ ﺍﻵﻳ ﹸﺔ ﺣﺮﻣ ﹶﺔ ﻗﺘﻞ ﺍﻟﻨﻔ ﹺ‬
‫ﺏ ﻭﺍﻟﺜﺎﺭﺍﺕ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‪.‬‬‫ﻟﻴﺒﺘﻌﺪَ ﺍﳌﺴﻠﻢ ﻣﻦ ﺩﻣﺎﺭ ﺍﳊﺮﻭ ﹺ‬

‫))ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ(( ﺃﻱ‪ :‬ﻫﻠﹸﻤّﻮﺍ ﻭﺃﻗﺒﻠﻮﺍ ﺃﻗﺺّ ﻋﻠﻴﻜﻢ ﻭﺃﺧﱪﻛﻢ ﲟﺎ ﺣﺮﱠﻡ ﺭﺑّﻜﻢ ﻋﻠﻴﻜﻢ ﺣﻘﱠﺎ‪ ،‬ﻻ‬
‫ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ َﺷ ْﻴﺌﹰﺎ((‪ :‬ﻻ ﺗﺪﻋُﻮﺍ ﻣﻊ ﺭﺑﱢﻜﻢ ﺃﺣﺪًﺍ‬ ‫ﲣﺮﱡ ﺻًﺎ ﻭﻇﻨ‪‬ﺎ ﻭﻻ َﻭﳘﹰﺎ‪ ،‬ﺑﻞ ﺃﺧﱪﻛﻢ ﻭﺣﻴًﺎ ﻣﻦ ﺍﷲ ﻭﺃﻣﺮًﺍ ﻣﻦ ﻋﻨﺪﻩ‪)) ،‬ﹶﺃﻻﱠ ﺗُ ْ‬
‫ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ‬‫ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪َ )) :‬ﻭﹶﺃﻥﱠ ﺍ ﹾﻟ َﻤﺴَﺎ ﹺﺟ َﺪ ِﻟﻠﱠ ِﻪ ﻓﹶﻼ ﺗَﺪْﻋُﻮﺍ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﺃﹶﺣَﺪًﺍ(( ﺍﳉﻦ‪)) .١٨:‬ﹶﺃﻻﱠ ﺗُ ْ‬
‫َﺷ ْﻴﺌﹰﺎ(( ﰲ ﺩﻋﺎ ِﺀ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻻ ﰲ ﺩﻋﺎ ِﺀ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻻ ﺗﺸﺮﻛﹸﻮﺍ ﺑﻪ ﺷﻴﺌﹰﺎ ﰲ ﺍﻟﺬﺑﺢ ﻭﺍﻟﻨﺬﺭ‪ ،‬ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﺮﺑﱢﻜﻢ ﺷﻴﺌﹰﺎ ﰲ‬
‫ﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﺍﻻﺳﺘﻌﺎﻧﺔِ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ‪ ،‬ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﹰﺎ ﰲ ﺍﻟﺘﻮﻛﱡﻞ ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒ ِﺔ ﻭﺍﻟﻄﻮﺍﻑ ﺑﻐﲑ ﺑﻴﺘﻪ‪ ،‬ﻭﻻ ﺗﺸﺮﹺﻛﻮﺍ‬
‫ﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﶈﺒﱠﺔ ﻭﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﺑﻞ ﺍﻋﺒُﺪﻭﺍ ﺭﺑﱠﻜﻢ ﻭﺣﺪَﻩ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩ ِﺓ‬ ‫ﺑﻪ ﺷﻴﺌﹰﺎ ﰲ ﺍﳋﺸﻴﺔ ﻭﺍﳋﻮ ِ‬
‫ﺕ‬
‫ﻛﻠﱢﻬﺎ‪ .‬ﻭﺍﻟﻨﻬﻲُ ﻋﻦ ﻛﻞﱢ ﺃﻧﻮﺍﻉ ﺍﻟﺸّﺮﻙ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺘﻀﻤﱠﻦ ﺍﻷﻣ َﺮ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻫﻮ ﻣﻨﺼﻮﺹٌ ﻋﻠﻴﻪ ﰲ ﺁﻳﺎ ٍ‬
‫ﻛﺜﲑﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫))ﻣﻦ ﻣﺎﺕ ﻻ ﻳﺸﺮ ُﻙ ﺑﺎﷲ ﺷﻴﺌﹰﺎ ﺩﺧﻞ ﺍﳉﻨ ﹶﺔ((ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ )) :‬ﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ(( ﺃﻱ‪ :‬ﻭﺣﺮﱠﻡ ﻋﻠﻴﻜﻢ ﺍﻟﻌﻘﻮ ﻕَ‪ ،‬ﻭﺃﻭﺻﺎﻛﻢ ﺑﺄﻥ ﲢﺴِﻨﻮﺍ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧًﺎ‪.‬‬
‫ﲔ ﺍﳉﺎﻧﺐ ﳍﻤﺎ‬ ‫ﻭﺍﻹﺣﺴﺎ ﹸﻥ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻃﺎﻋﺘُﻬﻤﺎ ﰲ ﻏﲑ ﻣﻌﺼﻴ ِﺔ ﺍﷲ ﻭﺇﻛﺮﺍﻣُﻬﻤﺎ ﻭﺇﺩﺧﺎ ﹸﻝ ﺍﻟﺴﺮﻭ ﹺﺭ ﻋﻠﻴﻬﻤﺎ ﻭﺭﲪﺘﻬﻤﺎ ﻭﻟ ُ‬
‫ﻭﻋﺪ ُﻡ ﺍﻟﺘﻀﺠﱡﺮ ﻣﻦ ﺻُﺤﺒﺘﻬﻤﺎ ﻭﻣﺪﺍﻭﻣﺔ ﺍﻟﺘﺤﻤﱡﻞ ﳍﻤﺎ ﻭﺍﻟﻘﻴﺎﻡُ ﲟﺎ ﻳُﺼﻠﺤﻬﻤﺎ ﻭﺣُﺴﻦ ﳐﺎﻃﺒﺘﻬﻤﺎ ﻭﺍﻟﺪﻋﺎ ُﺀ ﳍﻤﺎ ﰲ ﺣﻴﺎﻬﺗﻤﺎ‬
‫ﻭﺑﻌﺪ ﳑﺎﻬﺗﻤﺎ ﻭﺇﻫﺪﺍ ُﺀ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊ ِﺔ ﺍﳌﺸﺮﻭﻋﺔ ﳍﻤﺎ ﺑﻌﺪ ﻣﻮﺗِﻬﻤﺎ ﻭﺻﻠ ﹸﺔ ﻗﺮﺍﺑﺘﻬﻤﺎ ﻭﺻﻠﺔ ﺻﺪﻳﻘﻬﻤﺎ ﺑﻌﺪ ﻣﻮﻬﺗﻤﺎ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﺤﻦُ َﻧ ْﺮﺯُﻗﹸﻜﹸ ْﻢ َﻭﹺﺇﻳﱠﺎ ُﻫ ْﻢ‪..‬ﺍﻻﻳﺔ‬

‫ﻕ َﻧ ْ‬
‫) ‪ ( ٢٩‬ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃﻭْﻻ َﺩ ﹸﻛ ْﻢ ِﻣ ْﻦ ﹺﺇﻣْﻼ ﹴ‬
 ‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‬
‫ﻑ‬
‫ﺕ ﺧﻮ َ‬ ‫ﺾ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻟَﻌﺮَﺏ ﻳﻘﺘﻠﻮﻥ ﺍﻟﺒﻨﺎ ِ‬ ‫ﺤﻦُ َﻧ ْﺮﺯُﻗﹸﻜﹸ ْﻢ َﻭﹺﺇﻳﱠﺎ ُﻫ ْﻢ(( ﻭﻗﺪ ﻛﺎﻥ ﺑﻌ ُ‬
‫ﻕ َﻧ ْ‬ ‫))ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃﻭْﻻ َﺩ ﹸﻛ ْﻢ ِﻣ ْﻦ ﹺﺇﻣْﻼ ﹴ‬
‫ﷲ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺎﺩ ِﺓ ﺍﻟﺸﻨﻴﻌﺔ‪ ،‬ﻭﺃﺧﱪ ﺃﻧﻪ ﺗﻌﺎﱃ ﻣﺘﻜﻔﱢﻞ‬ ‫ﻕ ﻭﻫﻮ ﺍﻟﻔﻘﺮ‪ ،‬ﻓﻨﻬﻰ ﺍ ُ‬ ‫ﻑ ﺍﻹﻣﻼ ﹺ‬ ‫ﺍﻟﻌﺎﺭ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﺘُﻞ ﺍﻟﻮﻟﺪَ ﺧﻮ َ‬
‫ﻕ ﺍﻷﻭﻻﺩ ﻭﺍﻵﺑﺎﺀ‪.‬‬ ‫ﺑﺮﺯ ﹺ‬
‫ﻁ ﺍﳉﻨﲔ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﻨﻔﹶﻘﺔ‪ ،‬ﻭﳑّﺎ ﻳُﻨﻬَﻰ ﻋﻨﻪ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﺣﺒﻮﺏ ﻣﻨﻊ ﺍﳊﻤﻞ ﻷﺟﻞ ﺿِﻴﻖ‬ ‫ﻭﳑﺎ ﻳﺪﺧُﻞ ﰲ ﻋﻤﻮ ﹺﻡ ﺍﻵﻳﺔ ﺇﺳﻘﺎ ﹸ‬
‫ﺍﳌﻌﻴﺸﺔ‪ ،‬ﻟﻜﻦ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺿﺮﻭﺭﺓﹲ ﺷﺮﻋﻴّﺔ ﺟﺎﺯ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﻣﻨ ﹺﻊ ﺣﺒﻮﺏ ﺍﳊﻤﻞ ﲟﻘﺪﺍ ﹺﺭ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺓ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ‬
‫ﺐ ﻣﺎ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺗﺘﺎﺑُﻊ ﺍﳊﻤ ﹺﻞ ﺑﻼ ﻣﺪﱠ ٍﺓ ﺯﻣﻨﻴّﺔ ﻛﺎﻓﻴﺔ ﻳﻀﺮﱡﻫﺎ ﺃﻭ ﻳﻀﺮّ ﺍﻟﻮﻟﺪ‪.‬‬ ‫ﺍﳌﺮﺃ ﹸﺓ ﻻ ﺗُﻄﻴﻖ ﺍﳊﻤ ﹶﻞ ﻭﺍﻟﺮﺿﺎﻉ ﻟﺴﺒ ﹴ‬
‫ﺶ ﻣﺎ ﻋﻈﹸﻢ ﻗﺒ ﺤُﻪ ﻭﺧُﺒﺜﺖ ﺣﻘﻴﻘﺘُﻪ ﰲ ﺍﻟﻌﻘ ﹺﻞ ﻭﺍﻟﻔِﻄﺮﺓ‬ ‫ﺶ ﻣَﺎ ﹶﻇ َﻬ َﺮ ﻣِﻨْﻬَﺎ َﻭﻣَﺎ َﺑ ﹶﻄ َﻦ((‪ ،‬ﻭﺍﻟﻔﻮﺍﺣ ُ‬
‫))ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ َ‬
‫ﺹ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍﻟﺰﱢﻧَﻰ ﹺﺇﻧﱠﻪُ‬ ‫ﺶ ﻣﻌﺎ ﹴ‬ ‫ﺖ ﺍﻟﺸﺮﺍﺋﻊُ ﻋﻠﻰ ﲢﺮﳝﻪ‪ ،‬ﻭﻗﺪ ﻧﺺّ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻓﹸﺤ ﹺ‬ ‫ﻭﺍﺗّﻔﻘ ِ‬
‫ﺸ ﹶﺔ ﻣَﺎ َﺳَﺒﹶﻘﻜﹸﻢْ ﺑﹺﻬَﺎ ِﻣ ْﻦ‬ ‫ﻼ(( ﺍﻹﺳﺮﺍﺀ‪ ،٣٢:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻭَﻟﹸﻮﻃﹰﺎ ﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟ ﹶﻘ ْﻮ ِﻣ ِﻪ ﹺﺇﻧﱠ ﹸﻜ ْﻢ ﹶﻟَﺘﹾﺄﺗُﻮ ﹶﻥ ﺍ ﹾﻟﻔﹶﺎ ِﺣ َ‬ ‫ﺸ ﹰﺔ َﻭﺳَﺎ َﺀ َﺳﺒﹺﻴ ﹰ‬‫ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺣ َ‬
‫ﲔ(( ﺍﻟﻌﻨﻜﺒﻮﺕ‪،٢٨:‬‬ ‫ﹶﺃ َﺣ ٍﺪ ِﻣ ْﻦ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﺚ ﻋﻦ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻣﻠﻌﻮﻥﹲ ﻣﻦ َﻋﻤِﻞ ﻋﻤ ﹶﻞ ﻗﻮ ﹺﻡ ﻟﻮﻁ‪ ،‬ﻣﻠﻌﻮﻥ ﻣﻦ ﻋﻤِﻞ ﻋَﻤﻞ ﻗﻮﻡ ﻟﻮﻁ‪،‬‬ ‫ﻭﰲ ﺍﳊﺪﻳ ِ‬
‫ﻣَﻌﻠﻮﻥﹲ ﻣَﻦ ﻋﻤﻞ ﻋﻤﻞ ﻗﻮ ﹺﻡ ﻟﻮﻁ(( ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ )‪.(٢٤٢٠‬‬

‫ﻭﺍﻟﻔﻮﺍﺣﺶُ ﺃﻋﻢﱡ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻬﻲ ﺍﳌﻌﺎﺻﻲ ﻛﻠﱡﻬﺎ‪ ،‬ﻭﺍﻟﻨﻬ ُﻲ ﻋﻦ ﻗﺮﺑﺎﻬﻧﺎ ﺃﺑﻠ ﹸﻎ ﻣﻦ ﺍﻟﻨﻬ ﹺﻲ ﻋﻦ ﻓِﻌﻠﻬﺎ‪ ،‬ﻓﺎﻟﻨﻬﻲ ﻋﻦ ﻗﹸﺮﺏ ﺍﳌﻌﺼﻴﺔ‬
‫ﻬﻧﻲٌ ﻋﻦ ﺃﺳﺒﺎﻬﺑﺎ ﻭﻣﻘﺪﱢﻣﺎﻬﺗﺎ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗُﻔﻀﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻬﻧﻲٌ ﻋﻦ ﺗﻠﺬﱡﺩ ﺍﳋﻴﺎﻝ ﺑﺘﺼﻮﱡﺭﻫﺎ ﻭﺍﻻﺳﺘﺮﺳﺎﻝ ﰲ ﺍﻟﻮَﺳﻮﺍﺱ ﻬﺑﺎ؛‬
‫ﻉ‬
‫ﺕ ﻭﺃﺳﺒﺎﺏ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺣﺮﱠﻡ ﺍﻟﺸﺮ ُ‬ ‫ﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺪ ﺗﻀﻌُﻒ ﻋﻦ ﻣﻘﺎﻭﻣﺔ ﺍﻹﻏﺮﺍﺀ ﺑﻌﺪ ﺍﻟﺘﻤﻜﱡﻦ ﻣﻦ ﻣﻘﺪﱢﻣﺎ ِ‬ ‫ﻷﻥﱠ ﺍﻟﻨﻔ َ‬
‫ﺍﳋﻠﻮ ﹶﺓ ﺑﺎﻷﺟﻨﺒﻴﺔ ﻭﺍﳌﺮﺩﺍﻥ ﻭﳏﺎﺩﺛ ِﺔ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻣَﺎ ﹶﻇ َﻬ َﺮ ﻣِﻨْﻬَﺎ َﻭﻣَﺎ َﺑ ﹶﻄ َﻦ(( ﺃﻱ‪ :‬ﺣﺮﱠﻡ ﺍﷲ ﻣﺎ ﺃﹸﻋﻠِﻦ ﻭﻣﺎ ﺃ ِﺳﺮﱠ ﻣﻦ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻣﺎ ﻫﻮ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ‬
‫ﺏ ﺍﳌﺨﺒﱠﺄﺓ ﺍﳌﺴﺘُﻮﺭ ِﺓ ﻛﺎﻟﻜِﱪ ﻭﺍﳊﺴَﺪ ﻭﺍﻟﻐﻞﹼ ﻭﺍﳋﻴﺎﻧﺔ ﻭﺍﳌﹶﻜﺮ ﻭﺍﳋﺪﻳﻌﺔ ﻭﺍﻟﻨﱢﻔﺎﻕ ﻭﺑُﻐﺾ‬ ‫ﺍﳌﺸﺎﻫﺪَﺓ ﻭﻣﺎ ﻫﻮ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮ ﹺ‬
‫ﻣﺎ ﺃﺣﺐﱠ ﺍﷲ ﻭ ُﺣﺐﱢ ﻣﺎ ﻳﻜﺮﻩ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺲ ﺍﳌﻌﺎﻫَﺪ ﺍﻟﻜﺎﻓﺮ‬
‫ﺲ ﺍﳌﺴﻠِﻢ‪ ،‬ﻭﻧﻔ ُ‬‫ﺲ ﺍﻟﱵ ﺣﺮﱠﻡ ﺍﷲ ﻗﺘﻠﹶﻬﺎ ﻫﻲ ﻧﻔ ُ‬‫ﺤﻖﱢ((‪ ،‬ﻭﺍﻟﻨﻔ ُ‬ ‫ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻻﱠ ﺑﹺﺎﹾﻟ َ‬
‫))ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﺍﻟﻨﱠ ﹾﻔ َ‬
‫ﲑ ﺍﶈﺎﺭﺏ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻣﺎﻥ ﻓﻴﺤﺮُﻡ ﻗﺘﻠﹸﻪ‪ ،‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ‬ ‫ﺍﻟﺬﻱ ﻟﻪ ﺃﻣﺎﻥﹲ ﻣﻦ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﻏ ُ‬
‫ﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ‪ :‬ﺍﻟﺜﻴّﺐ ﺍﻟﺰﺍﱐ‪ ،‬ﻭﺍﻟﻨﻔﺲُ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ ﺍﳌﻔﺎﺭﻕ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻻ ﳛﻞﹼ ﺩ ُﻡ ﺍﻣﺮ ﹴ‬
‫ﻟﻠﺠﻤﺎﻋﺔ(( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﻣَﻦ ﻗﺘﻞ ﻣﻌﺎﻫَﺪًﺍ ﱂ ﻳﺮﺡ ﺭﺍﺋﺤﺔ‬
‫ﺍﳉﻨﺔ(( ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻳﻀًﺎ‪)) :‬ﻻ ﻳﺰﺍﻝ ﺍﳌﺴﻠ ُﻢ ﰲ ﻓﹸﺴﺤ ٍﺔ ﻣﻦ‬
‫ﻕ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﺟﺪ‪‬ﺍ‪.‬‬ ‫ﺩﻳﻨﻪ ﻣﺎ ﱂ ﻳﺼِﺐ ﺩﻣًﺎ ﺣﺮﺍﻣًﺎ ﻓﺈﺫﺍ ﺃﺻﺎﺑﻪ َﺑﻠﹶﺢ(( ﺃﻱ‪ :‬ﺃﻋﻴَﻰ ﻭﺍﻧﻘﻄﻊ ﻭﺿﺎ َ‬
‫)) ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ((‪ :‬ﻋﻬﹺﺪ ﺇﻟﻴﻜﻢ ﲟﺎ ُﺗﻠِﻲ ﻋﻠﻴﻜﻢ ﻭﺃﻣَﺮﻛﻢ ﺑﻪ ﻟﺘﺤﻔﻈﹸﻮﻩ ﻭﺗﻌﻤﻠﹸﻮﺍ ﺑﻪ‪.‬‬

‫))ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ(( ﺃﻱ‪ :‬ﺗﻌﻘِﻠﻮﻥ ﺍﻟﻨﺎﻓ َﻊ ﻣﻦ ﺍﻟﻀﺎﺭّ‪ ،‬ﻓﺘﻌﻤَﻠﻮﻥ ﲟﺎ ﻳﻨﻔﻊ‪ ،‬ﻭﺗﺘﺮﻛﻮﻥ ﻣﺎ ﻳﻀﺮّ‪ .‬ﻭﺍﳊِﻜﻤﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫))ﹶﻟ َﻌﻠﱠ ﹸﻜ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ(( ﺃﻥﱠ ﻣﻀﺎﺭّ ﻫﺬﻩ ﺍﶈﺮﱠﻣﺎﺕ ﻭﻣﻔﺎﺳﺪَﻫﺎ ﻳُﻌﻠﹶﻢ ﺑﺎﻟﻌَﻘﻞ ﳌﻦ ﺗﺪﺑﱠﺮ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺸﺮﻉ ﺑﻴﱠﻦ ﺗﻔﺼﻴ ﹶﻞ ﻣﻔﺎﺳِﺪ‬
‫ﻭﻣﻀﺎﺭّ ﻫﺬﻩ ﺍﶈﺮّﻣﺎﺕ‪ ،‬ﻓﻤﻦ ﻣﻨﻌﻪ ﻋﻘﻠﹸﻪ ﻋﻦ ﻫﺬﻩ ﺍﶈﺮﱠﻣﺎﺕ ﻓﻬﻮ ﺍﻟﻌﺎﻗ ﹸﻞ ﺣﻘًّﺎ‪ ،‬ﻭﻣﻦ ﱂ ﳝﻨﻌﻪ ﻋﻘﻠﹸﻪ ﻋﻦ ﻫﺬﻩ ﺍﶈﺮﱠﻣﺎﺕ ﻓﻬﻮ‬
‫ﺢ ﻭﺟُﺮﻡ ﺃﻋﻈ ُﻢ ﻣﻦ ﺍﻟﺸّﺮﻙ ﺑﺎﷲ ﺗﻌﺎﱃ ﰒﹼ ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻋﻤﻞ ﺍﻟﻔﻮﺍﺣﺶ ﻭﻗﺘ ﹺﻞ‬ ‫ﺍﻟﺴﻔﻴ ُﻪ ﺍﻟﺬﻱ ﻻ ﻋﻘ ﹶﻞ ﻟﻪ‪ ،‬ﻓﺄﻱﱡ ﻗﺒ ﹴ‬
‫ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﱠﻡ ﺍﷲ؟!‬
 ‫ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﻘﺮﱢﺭ ﺍﻟﺘﺮﺍﺣ َﻢ ﻭﺍﻟﺘﻌﺎﻭ ﹶﻥ ﻭﺍﻟﺘﻜﺎﻓﹸﻞ ﺍﻻﺟﺘﻤﺎﻋﻲّ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳊﹸﻨﻮﱠ ﻭﺍﻟﺮﱢﻋﺎﻳﺔ ﻟﻠﻀﻌﻔﺎﺀ ﻭﺍﻟﻘﺎﺻﺮﻳﻦ‪ ،‬ﻭﲢﺮﱢﻡ‬
‫ﺲ‬
‫ﻕ ﻭﺍﻧﺘﻘﺎﺻﻬﺎ‪ ،‬ﻭﺗﻘﺮﱢﺭ ﺍﻟﻮﻓﺎ َﺀ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻟﻌﺪﻝﹶ ﰲ ﺍﳌﺒﺎﺩﻻﺕ ﻭﺍﳌﻌﺎﻭَﺿﺎﺕ ﺑﻼ ﻃﹸﻐﻴﺎ ٍﻥ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﻻ ﲞ ﹴ‬ ‫ﺲ ﺍﳊﻘﻮ ﹺ‬ ‫ﲞ َ‬
‫ﺑﺎﻟﻨﱠﻘﺺ‪ ،‬ﻭﲢﺮﱢﻡ ﺍﳉﹶﻮ َﺭ ﻭﺍﻟﻈﻠﻢ ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻘﻮﻝ ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﻭﺍﻟﺒﻐﻴﺾ‪ ،‬ﻭﺗﺄﻣُﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻘﺴﻂ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﺴﻦُ َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ ((‪ ..‬ﺍﻻﻳﺔ‬

‫) ‪)) ( ٣٠‬ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﻣَﺎ ﹶﻝ ﺍﻟﹾﻴَﺘِﻴﻢﹺ ﹺﺇﻻﱠ ﺑﹺﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﹶﺃ ْﺣ َ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺴﻦُ َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ((‬ ‫ﺍﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ!ﻻ ﺯﻟﻨﺎ ﻭﺍﻳﺎﻛﻢ ﰲ ﺿﻼﻝ ﻭﺻﺎﻳﺎ ﺍﻟﻘﺮﺍﻥ))ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﻣَﺎ ﹶﻝ ﺍﻟﹾﻴَﺘِﻴﻢﹺ ﹺﺇﻻﱠ ﺑﹺﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﹶﺃ ْﺣ َ‬
‫ﺃﻱ‪ :‬ﻻ ﺗﻘﺮﺑﻮﺍ ﻣﺎ ﹶﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻻﱠ ﺑﺎﻟﺼﱢﻔﺔ ﺍﻟﱵ ﻫﻲ ﺧﲑٌ ﻟﻪ‪ ،‬ﻓﻼ ﺗﻘﺮَﺑﻮﺍ ﻣﺎﻟﻪ ﺇﻻﱠ ﺑﺎﳊِﻔﻆ ﳌﺎﻟِﻪ ﻭﺗﺜﻤﲑﹺﻩ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﳕﺎﺋﻪ‪ ،‬ﻓﻼ‬
‫ﺢ ﻟﺒﹺﻨﺔﹰ‬‫ﺏ ﺗﺮﺑﻴ ِﺔ ﺍﻟﻴﺘﻴﻢ ﻭﺇﺭﺷﺎﺩﻩ ﻭﺭﻋﺎﻳﺘﻪ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪ ،‬ﻟﻴﺼﺒ َ‬ ‫ﺗﺄﻛﻠﻮﻩ‪ ،‬ﻭﻻ ﺗﺘﺮﻛﻮﻩ ﻳﺘﻌﺮﱠﺽ ﻟﻠﻀﻴﺎﻉ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ .‬ﻭﻭﺟﻮ ُ‬
‫ﺻﺎﳊﺔ ﰲ ﺑﻨﺎ ِﺀ ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻣﻌﲎ )) َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ(( ﺃﻱ‪ :‬ﺣﱴ ﻳﺒﻠ ﹶﻎ ﺍﳊﻠﻢ ﻣﻊ ﺍﻟﺮّﺷﺪ ﻭﺣﺴ ﹺﻦ ﺍﻟﺘﺼﺮﱡﻑ‪ ،‬ﻓﻴُﺪﻓﹶﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ‬
‫ﺣﻴﻨﺌﺬٍ‪.‬‬
‫ﺲ ﺍﳊﻘﻮﻕ ﻭﻋﺪ َﻡ ﺍﻟﻮﻓﺎﺀ ﺑﺎﳌﻌﺎﻣﻼﺕ‪َ )) .‬ﻭﹶﺃ ْﻭﻓﹸﻮﺍ ﺍ ﹾﻟ ﹶﻜْﻴ ﹶﻞ ﻭَﺍ ﹾﻟﻤِﻴﺰَﺍ ﹶﻥ‬ ‫ﻂ(( ﺃﻱ‪ :‬ﻭﺣﺮﱠﻡ ﲞ َ‬ ‫ﺴِ‬
‫)) َﻭﹶﺃ ْﻭﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻜ ْﻴ ﹶﻞ ﻭَﺍﻟﹾﻤِﻴﺰَﺍﻥﹶ ﺑﹺﺎ ﹾﻟ ِﻘ ْ‬
‫ﻂ(( ﺃﻱ‪ :‬ﺑﺎﻟﻌﺪﻝ ﻭﺍﳊﻖﱢ ﺑﻼ ﻧَﻘﺺ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻘﺎﻳﻴﺲ‪.‬‬ ‫ﺴِ‬ ‫ﺑﹺﺎ ﹾﻟِﻘ ْ‬
‫))ﻻ ﻧُ ﹶﻜﻠﱢﻒُ َﻧ ﹾﻔﺴًﺎ ﹺﺇﻻﱠ ﻭُﺳْﻌَﻬَﺎ(( ﺃﻱ‪ :‬ﻃﺎﻗﺘَﻬﺎ‪ ،‬ﻓﻤِﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﱠﻪ ﻻ ﻳﺄﻣ ُﺮ ﻭﻻ ﻳﻨﻬﻲ ﺇﻻ ﲟﺎ ﻫﻮ ﻣﻘﺪﻭﺭٌ ﻋﻠﻴﻪ‪.‬‬
‫)) َﻭﹺﺇ ﹶﺫﺍ ﹸﻗ ﹾﻠُﺘ ْﻢ ﻓﹶﺎﻋْﺪِﻟﹸﻮﺍ(( ﺃﻱ‪ :‬ﺇﺫﺍ ﺣﻜﻤﺘُﻢ ﺃﻭ ﺇﺫﺍ ﺷﻬﹺﺪﰎ ﺃﻭ ﺩﺧﻠﺘُﻢ ﺑﲔ ﻣﺘﻨﺎﺯﻋِﲔ ﺑﺎﻹﺻﻼﺡ ﺃﻭ ﺇﺫﺍ َﻣﺪَﺣﺘﻢ ﺃﻭ ﻗﺪَﺣﺘﻢ‬
‫ﻂ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﶈﻜﻮ ُﻡ ﻟﻪ ﺃﻭ ﺍﳌﺸﻬﻮ ُﺩ ﻟﻪ ﺃﻭ ﺍﳌﺸﻬﻮ ُﺩ ﻋﻠﻴﻪ ﺃﻭ‬ ‫ﺽ ﺷﺮﻋﻲّ ﻓﺎﻋﺪِﻟﻮﺍ‪ ،‬ﺍﻟﺰَﻣﻮﺍ ﺍﳊﻖﱠ ﻭﺍﻟﻘﺴ ﹶ‬ ‫ﻟﻐﺮ ﹴ‬
‫ﺍﳌﺼﻠﹶﺢ ﻟﻪ ﺃﻭ ﺍﳌﻤﺪﻭﺡ ﺃﻭ ﺍﳌﻘﺪﻭﺡ ﻓﻴﻪ ﺫﺍ ﻗﺮﺑَﻰ‪ ،‬ﻭﻣﺜﻠﹸﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﻌﻴﺪ ﺃﻭ ﺍﻟﺒﻐﻴﺾ‪.‬‬
‫ﻑ ﹺﺑ َﻌﻬْ ِﺪﻛﹸﻢْ((‬ ‫)) َﻭﹺﺑ َﻌ ْﻬ ِﺪ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻭْﻓﹸﻮﺍ((‪ ،‬ﻋﻬ ُﺪ ﺍﷲ ﺃﻣﺮُﻩ ﻭﻬﻧﻴُﻪ ﻭﺗﺸﺮﻳﻌﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪َ )) :‬ﻭﹶﺃ ْﻭﻓﹸﻮﺍ ﹺﺑ َﻌ ْﻬﺪِﻱ ﺃﹸﻭ ِ‬
‫ﺍﻟﺒﻘﺮﺓ‪ ٤٠:‬ﻭﻳﺘﻨﺎﻭ ﹸﻝ ﻋﻬ ُﺪ ﺍﷲ ﻣﺎ ﻳﻜﻮﻥ ﺑﲔ ﻃﺮﻓﲔ ﻣﻦ ﺍﻟﻌﻘﻮﺩِ ﻭﺍﻟﻌﻬﻮﺩ ﺍﳌﺸﺮﻭﻋﺔ ﺍﳌﺒﺎﺣﺔ‪ ،‬ﻭﺃ ﺿِﻴﻔﺖ ﺍﻟﻌﻬﻮﺩ ﺇﱃ ﺍﷲ ﻷﻥﱠ‬
‫ﷲ ﺃﻣﺮ ﺑﺎﻟﻮﻓﺎﺀ ﻬﺑﺎ‪.‬‬ ‫ﺍَ‬

‫)) ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ((‪ .‬ﻭﺍﳊﻜﻤ ﹸﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ(( ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺇﺫﺍ ﻏﻔﻞ ﺃﺣﺪٌ‬
‫ﺏ ﺣﻔﻈﻬﺎ ﻭﺭﻋﺎﻳﺘﻬﺎ ﻗﺎﻡ ﻬﺑﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬ ‫ﲑ ﻋﺎﻗﻞ‪ ،‬ﻓﺈﺫﺍ ﺗﺬﻛﱠﺮ ﻭﺟﻮ َ‬ ‫ﻼ ﺃﻭ ﻏ َ‬ ‫ﻋﻦ ﺭﻋﺎﻳﺘﻬﺎ ﻭﺣﻴﺎﻃﺘﻬﺎ ﺍﺭﺗﻜﺐ ﳏﺮﱠﻣَﻬﺎ ﻋﺎﻗ ﹰ‬
‫ﻕ ﹺﺑ ﹸﻜ ْﻢ َﻋ ْﻦ َﺳﺒﹺﻴِﻠ ِﻪ ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗﺘﱠﻘﹸﻮ ﹶﻥ((‪.،‬‬
‫ﺴَﺘﻘِﻴﻤًﺎ ﻓﹶﺎﺗﱠﹺﺒﻌُﻮﻩُ ﻭَﻻ َﺗﺘﱠﹺﺒﻌُﻮﺍ ﺍﻟﺴﱡﺒُ ﹶﻞ ﹶﻓَﺘ ﹶﻔﺮﱠ َ‬
‫ﺻﺮَﺍﻃِﻲ ﻣُ ْ‬
‫)) َﻭﹶﺃﻥﱠ ﻫَﺬﹶﺍ ِ‬
‫ﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻫﻮ ﺍﻹﺳﻼﻡ ﻛﻠﱡﻪ‪ ،‬ﻭﺍﳊﻜﻤ ﹸﺔ ﰲ ﻛﻠﻤﺔ ))َﺗﺘﱠﻘﹸﻮ ﹶﻥ(( ﺃﻥﱠ ﺍﻟﺜﺒﺎﺕَ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ‬ ‫ﻭﺍﻟﺼﺮﺍ ﹸ‬
‫ﻟﻠﻤﺘﻘﲔ‪.‬‬
‫ﻭﻛ ﱡﻞ ﺁﻳ ٍﺔ ﻣﻦ ﻫﺆﻻﺀ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﰲ ﺍﻟﻮﺻﺎﻳﺎ ﻋﻠﻴﻬﺎ ﺷﻮﺍﻫ ُﺪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻟﻮ ﹸﺫﻛِﺮﺕ ﻟﻄﺎﻝ ﺍﻟﻜﻼﻡ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪) :‬ﻣَﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻈ َﺮ ﺇﱃ ﻭﺻﻴﱠﺔ ﳏﻤّﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺧﺎﺗَﻤﻪ ﻓﻠﻴﻘﺮﺃ‬
‫ﻫﺆﻻﺀ ﺍﻵﻳﺎﺕ( ‪ .‬ﺃﻭﺭﺩﻩ ﺍﻷﻟﺒﺎﱐ ﰲ ﺿﻌﻴﻒ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٥٩٣‬‬
‫ﺍﷲ ﺃﻛﱪ‪ ،‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﻣﺎ ﺃﻋﻈﻤَﻪ ﻣﻦ ﻣﻮﺹﹴ‪ ،‬ﻭﺃﻣﺎ ﻋﻈﻤَﻬﺎ ﻣﻦ ﻭﺻﻴّﺔ‪ ،‬ﻭﻣﺎ ﺃﺳﻌ َﺪ ﻣﻦ ﻗﺎﻡ ﻬﺑﺬﻩ ﺍﻟﻮﺻﻴﺔ‪.‬‬
‫ﻁ ﺍﳌﺴﺘﻘﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻬﻧﺎﻳﺘﻪ ﺍﳉﻨّﺔ‪ ،‬ﻭﺍ ﻟﻌﺪﻭ ﹸﻝ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺑﺎﻟﺸّﻬﻮﺍﺕ ﻭﺍﻟﺪﱡﻧﻴﺎ ﺃﻭ ﺑﺎﻟﺒﺪﻋﺔ ﺃﻭ‬ ‫ﺃﻭّ ﹸﻝ ﻫﺬﺍ ﺍﻟﺼﺮﺍ ِ‬
‫ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ﺑﺪﺍﻳﺘُﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻬﻧﺎﻳﺘﻪ ﺟﻬﻨﱠﻢ‪ ،‬ﻓﻴﺘﺮﺩﱠﻯ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﺷﻬﻮﺍﺗِﻪ ﻭﺷﻘﺎﺋﻪ‪ ،‬ﻭﰲ ﺍﻟﻘﱪ ﰲ ﻇﻠﻤَﺘﻪ ﻭﻋﺬﺍﺑﻪ‪ ،‬ﻭﰲ‬
 ‫ﺍﳊﺸﺮ ﰲ ﺟﻬﻨﱠﻢ‪ .‬ﻭﻟﻮ ﺃﻥﱠ ﻛﻞﱠ ﻣﺴﻠﻢ ﻋﻤِﻞ ﻬﺑﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻜﺎﻥ ﺍﷲ ﻣﻌﻪ‪ ،‬ﻭﻟﻮُﻓﱢﻖ ﻷَﺭﺷ ِﺪ ﺃﻣﻮﺭﻩ‪ ،‬ﻷﺣﺴ َﻦ ﺇﱃ ﻧﻔﺴﻪ ﻏﺎﻳ ﹶﺔ‬
‫ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻷﺣﺴ َﻦ ﺇﱃ ﺍﳋﻠ ﹺﻖ ﻭﺳﻠِﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﺮﱢﻩ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﻭَﺃﹶﻃِﻴﻌُﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﺃﹶﻃِﻴﻌُﻮﺍ ﺍﻟﺮﱠﺳُﻮ ﹶﻝ ﻭَﺍﺣْﺬﹶﺭُﻭﺍ ﹶﻓﹺﺈ ﹾﻥ‬
‫ﻍ ﺍ ﹾﻟﻤُﹺﺒﲔُ(( ﺍﳌﺎﺋﺪﺓ‪.٩٢:‬‬
‫َﺗ َﻮﻟﱠ ْﻴُﺘ ْﻢ ﻓﹶﺎﻋْﻠﹶﻤُﻮﺍ ﹶﺃﻧﱠﻤَﺎ َﻋﻠﹶﻰ ﺭَﺳُﻮﻟِﻨَﺎ ﺍ ﹾﻟﺒَﻼ ﹸ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﺴﺒْﺘُﻢْ ﹶﺃﻧﱠﻤَﺎ َﺧﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ْﻢ ﻋَﺒَﺜﺎﹰ‬

‫ﺤِ‬‫) ‪ ( ٣١‬ﹶﺃﹶﻓ َ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﺍﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺤﻖﱡ ﹶﻻ ﺍﻟﻪ ﹺﺇﻻﱠ ﻫُ َﻮ َﺭﺏﱡ‬ ‫ﺴﺒْﺘُﻢْ ﹶﺃﻧﱠﻤَﺎ َﺧﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ْﻢ َﻋﺒَﺜﹰﺎ َﻭﹶﺃﻧﱠﻜﹸ ْﻢ ﹺﺇﻟﹶﻴْﻨَﺎ ﹶﻻ ُﺗ ْﺮ َﺟﻌُﻮ ﹶﻥ ﹶﻓَﺘﻌَﺎﻟﹶﻰ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻤِﻠﻚُ ﺍ ﹾﻟ َ‬ ‫ﺤِ‬ ‫ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﹶﺃﹶﻓ َ‬
‫ﻚ َﻭﻫُ َﻮ َﻋﻠﹶﻰ ﹸﻛﻞﹼ َﺷﻰْﺀ ﻗﹶﺪِﻳﺮٌ ﺍﻟﱠﺬِﻯ‬ ‫ﺵ ﺍ ﹾﻟ ﹶﻜ ﹺﺮ ﹺﱘ(( ﺍﳌﺆﻣﻨﻮﻥ‪ .١١٦- ١١٥:‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪َ)) :‬ﺗﺒَﺎ َﺭ َﻙ ﺍﻟﱠﺬِﻯ ﹺﺑَﻴ ِﺪ ِﻩ ﺍ ﹾﻟ ُﻤ ﹾﻠ ُ‬ ‫ﺍ ﹾﻟ َﻌ ْﺮ ﹺ‬
‫ﻼ َﻭﻫُ َﻮ ﺍﻟﹾﻌَﺰﹺﻳﺰُ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ(( ﺍﳌﻠﻚ‪٢- ١:‬‬ ‫ﺴﻦُ َﻋ َﻤ ﹰ‬ ‫ﺕ ﻭَﺍﻟﹾﺤﻴﺎ ﹶﺓ ِﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ‬
‫َﺧﹶﻠ َﻖ ﺍ ﹾﻟ َﻤ ْﻮ َ‬
‫ﻭﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪)) :‬ﺑﺎﺩﺭﻭﺍ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‬
‫ﻓﺴﺘﻜﻮﻥ ﻓﱳ ﻛﻘﻄﻊ ﺍﻟﻠﻴﻞ ﺍﳌﻈﻠﻢ‪ ،‬ﻳﺼﺒﺢ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨﹰﺎ ﻭﳝﺴﻲ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﻭﳝﺴﻲ ﻣﺆﻣﻨﹰﺎ ﻭﻳﺼﺒ ﺢ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﻳﺒﻴﻊ ﺩﻳﻨﻪ ﺑﻌﺮﺽ‬
‫ﻣﻦ ﺍﻟﺪﻧﻴﺎ((‪.‬‬
‫ﺇﺧﻮﺓ ﺍﻹﺳﻼﻡ ﻭﺃﺣﺒﺎﺏ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫ﻣﺎ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩﻧﺎ؟ ﱂ ﺧﻠﻘﻨﺎ ‪ - -‬ﻭﱂ ﺃﻭﺟﺪﻧﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ؟! ﻫﻞ ﺧﻠﻘﻨﺎ ﻟﻨﺄﻛﻞ ﻭﻧﺸﺮﺏ ﻭﻧﻠﺒﺲ! ﺃﻡ‬
‫ﻭﺟﺪﻧﺎ ﻟﻨﺠﻤﻊ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻮﻓﲑﺓ ﻭﺍﻟﻜﻨﻮﺯ ﻭﺍﻟﻘﻨﺎﻃﲑ ﺍﳌﻘﻨﻄﺮﺓ ﻣﻦ ﺍ ﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳋﻴﻞ ﺍﳌﺴﻮﻣﺔ ﻭﺍﻷﻧﻌﺎﻡ ﻭﺍﳊﺮﺙ! ﺃﻡ‬
‫ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩﻧﺎ ﻭﺧﻠﻘﻨﺎ ﺃﻥ ﻧﺘﻤﺘﻊ ﺑﺰﺧﺮﻑ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﺯﻳﻨﺘﻬﺎ!!‬
‫ﺴﺐُ ﺍﻹِﻧﺴَﺎﻥﹸ ﺃﹶﻥ ﻳُْﺘ َﺮ َﻙ ُﺳﺪًﻯ ﹶﺃﹶﻟ ْﻢ َﻳﻚُ ﻧُ ﹾﻄ ﹶﻔ ﹰﺔ ﻣّﻦ‬ ‫ﻻ ﻭﺍﷲ ‪ - -‬ﻣﺎ ﺧﻠﻘﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻋﺒﺜﺎﹰ ﻭﱂ ﻧﺘﺮﻙ ﻓﻴﻬﺎ ﺳﺪﻯ‪)) .‬ﹶﺃَﻳﺤْ َ‬
‫ﺤﹺﻴ َﻰ ﺍ ﹾﻟ َﻤ ْﻮﺗَﻰ((‬
‫ﻚ ﹺﺑﻘﹶﺎ ِﺩ ﹴﺭ َﻋﻠﹶﻰ ﹶﺃﻥ ﻳُ ْ‬
‫ﺲ ﹶﺫِﻟ َ‬ ‫ﺠ َﻌ ﹶﻞ ِﻣ ْﻨﻪُ ﺍﻟﺰﱠ ْﻭ َﺟ ْﻴ ﹺﻦ ﺍﻟﺬﱠ ﹶﻛ َﺮ ﻭَﺍﻷُﻧﺜﹶﻰ ﹶﺃﹶﻟ ْﻴ َ‬
‫ﺴﻮﱠﻯ ﹶﻓ َ‬ ‫ﺨﹶﻠ َﻖ ﹶﻓ َ‬
‫ﻣﱠﹺﻨﻰّ ﻳُ ْﻤَﻨﻰ ﹸﺛﻢﱠ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ﹶﻘ ﹰﺔ ﹶﻓ َ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪.٤٠- ٣٦:‬‬

‫ﻟﻘﺪ ﺧﻠﻘﻨﺎ ﻭﺍﷲ ﳌﻬﻤﺔ ﻋﻈﻴﻤﺔ ﻭﻏﺎﻳﺔ ﺟﻠﻴﻠﺔ‪ ،‬ﺗﱪﺃﺕ ﻣﻨﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ﻭﺃﺑﲔ ﺃﻥ ﳛﻤﻠﻨﺎ ﻭﺃﺷﻔﻘﻦ ﻣﻨﻬﺎ‬
‫ﻭﲪﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻟﻘﺪ ﺧﻠﻘﻨﺎ ﻟﺘﻮﺣﻴﺪ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻭﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ‬
‫ﺲ ﹺﺇﻻﱠ ِﻟَﻴ ْﻌُﺒﺪُﻭ ِﻥ ﻣَﺎ ﹸﺃﺭﹺﻳ ُﺪ ِﻣْﻨﻬُﻢ ﻣّﻦ‬ ‫ﺠﻦﱠ ﻭَﺍﻹِﻧ َ‬ ‫ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪َ )) ،‬ﻭﻣَﺎ َﺧﹶﻠ ﹾﻘﺖُ ﺍﹾﻟ ﹺ‬
‫ﻕ ﺫﹸﻭ ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ ﺍ ﹾﻟ َﻤِﺘﲔُ(( ﺍﻟﺬﺍﺭﻳﺎﺕ‪٥٨- ٥٦:‬‬ ‫ﻕ َﻭﻣَﺎ ﹸﺃﺭﹺﻳ ُﺪ ﺃﹶﻥ ُﻳ ﹾﻄ ِﻌﻤُﻮ ِﻥ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ ﺍﻟﺮﱠﺯﱠﺍ ُ‬ ‫ﺭّ ْﺯ ﹴ‬
‫ﺃﺣﺪ ﺍﻟﺴﻠﻒ ﳝﺮ ﻋﻠﻰ ﺻﺒﻴﺔ ﺻﻐﺎﺭ ﻳﻠﻌﺒﻮﻥ‪ ،‬ﻭﺑﻴﻨﻬﻢ ﻃﻔﻞ ﺻﻐﲑ ﻳﺒﻜﻲ‪ ،‬ﻓﻴﻈﻦ ﺍﻟﺮﺟﻞ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﻳﺒﻜﻲ ﻷﻧﻪ ﻟﻴﺲ ﻟﻪ‬
‫ﻟﻌﺒﺔ ﻛﻤﺎ ﳍﻢ ﻟﻌﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺑﲏ ﺃﺗﺮﻳﺪ ﺃﻥ ﺃﺷﺘﺮﻱ ﻟﻚ ﻟﻌﺒﺔ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﳍﺬﺍ ﺃﺑﻜﻲ ﻳﺎ ﻗﻠﻴﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﺇﳕﺎ ﺃﺑﻜﻲ ﻷﻥ ﻫﺆﻻﺀ‬
‫ﺴﺒْﺘُﻢْ ﹶﺃﻧﱠﻤَﺎ َﺧﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ْﻢ ﻋَﺒَﺜﺎﹰ َﻭﹶﺃﻧﱠﻜﹸ ْﻢ ﺇﹺﻟﹶﻴْﻨَﺎ ﹶﻻ‬
‫ﺤِ‬‫ﻳﻔﻌﻠﻮﻥ ﻏﲑ ﻣﺎ ﺧﻠﻘﻮﺍ ﻟﻪ‪ ،‬ﺃﻭﱂ ﻳﺴﻤﻌﻮﺍ ﻗﻮﻝ ﺍﷲ ﻭﻫﻮ ﻳﻮﺑﺦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪)) :‬ﹶﺃﹶﻓ َ‬
‫ﺵ ﺍﹾﻟ ﹶﻜ ﹺﺮ ﹺﱘ(( ﺍﳌﺆﻣﻨﻮﻥ‪ ١١٦- ١١٥:‬ﻓﺪﻫﺶ ﺍﻟﺮﺟﻞ ﻣﻦ ﺇﺟﺎﺑﺔ‬ ‫ﺤﻖﱡ ﹶﻻ ﺍﻟﻪ ﹺﺇﻻﱠ ﻫُ َﻮ َﺭﺏﱡ ﺍ ﹾﻟَﻌ ْﺮ ﹺ‬ ‫ُﺗ ْﺮ َﺟﻌُﻮ ﹶﻥ ﹶﻓَﺘﻌَﺎﻟﹶﻰ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻤِﻠﻚُ ﺍﹾﻟ َ‬
‫ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﺑﲏ ﺇﻧﻚ ﻟﺬﻭ ﻟﺐ ﻟﺬﻭ ﻋﻘﻞ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺻﻐﲑﹰﺍ ﻓﻌﻈﲏ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻄﻔﻞ ﺑﻴﺘﺎﹰ ﻭﺍﺣﺪﹰﺍ‪:‬‬
‫ﻓﻤﺎ ﺍﻟﺪﻧﻴﺎ ﺑﺒﺎﻗﻴﺔ ﳊﻲ ‪ ... ...‬ﻭﻣﺎ ﺣﻲٌ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﺑﺒﺎﻕ‬
‫ﻓﺮﺿﻲ ﺍﷲ ﻋﻨﻜﻢ ﺃﻳﻬﺎ ﺍﻟﺴﻠﻒ ﻳﻮﻡ ﻋﻠﻤﺘﻢ ﺃﻥ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺑﺴﻨﻴﻨﻬﺎ ﻭﺃﻋﻮﺍﻣﻬﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺼﺮﻑ ﰲ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﻳﻮﻡ‬
‫ﻋﻠﻤﺘﻢ ﺃﻥ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻟﻴﺴﺖ ﺣﻴﺎﺓ ﺃﻛﻞ ﻭﺷﺮﺏ ﻭﲨﺎﻉ ﻭﺇﳕﺎ ﺣﻴﺎﺓ ﻋﺒﻮﺩﻳﺔ ﻭﺗﺬﻟﻞ ﻭﻃﺎﻋﺔ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﻭﺍﷲ ‪ -‬ﻳﺎ‬
 ‫ﺇﺧﻮﺍﱐ ‪ -‬ﺇﻧﻨﺎ ﻟﻔﻲ ﻏﻔﻠﺔ ﻋﻤﺎ ﺧﻠﻘﻨﺎ ﻷﺟﻠﻪ‪ ،‬ﻭﺇﻥ ﻗﻠﻮﺑﻨﺎ ﰲ ﻗﺴﻮﺓ ﻻ ﻳﻌﻠﻢ ﻬﺑﺎ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺇﻧﻨﺎ ﲝﺎﺟﺔ ﻟﻠﺘﻔﻜﲑ ﻬﺑﺬﻩ ﺍﻟﻘﻀﻴﺔ‬
‫ﺍﻟﻜﱪﻯ ﰲ ﻛﻞ ﺃﺳﺒﻮﻉ ﺑﻞ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﰲ ﻛﻞ ﳊﻈﺔ‪ ،‬ﻓﺤﺎﺟﺘﻨﺎ ﺇﻟﻴﻬﺎ ﺃﻋﻈﻢ ﻣﻦ ﺣﺎﺟﺘﻨﺎ ﺇﱃ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﳍﻮﺍﺀ‪،‬‬
‫ﻭﺃﻋﻈﻢ ﻣﻦ ﺣﺎﺟﺘﻨﺎ ﺇﱃ ﺍﻟﻨﻮﻡ ﻭﺍﳉﻤﺎﻉ ﻭﺍﻟﻠﺒﺎﺱ‪.‬‬

‫ﻓﺰﺍﺩ ﺍﻟﺮﻭﺡ ﺃﺭﻭﺍﺡ ﺍﳌﻌﺎﱐ ‪ ...‬ﻭﻟﻴﺲ ﺑﺄﻥ ﻃﻌﻤﺖ ﻭﻻ ﺷﺮﺑﺖ‬

‫ﻓﺄﻛﺜﺮ ﺫﻛﺮﻩ ﰲ ﺍﻷﺭﺽ ﺩﺃﺑﹰﺎ ‪ ...‬ﻟﺘﺬﻛﺮ ﰲ ﺍﻟﺴﻤﺎﺀ ﺇﺫﺍ ﺫﻛﺮﺕ‬
‫ﻳﺎ ﻣﺘﻌﺐ ﺍﳉﺴﻢ ﻛﻢ ﺗﺸﻘﻰ ﻟﺮﺍﺣﺘﻪ ‪ ...‬ﺃﺗﻌﺒﺖ ﺟﺴﻤﻚ ﻓﻴﻤﺎ ﻓﻴﻪ ﺧﺴﺮﺍﻥ‬
‫ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺍﺳﺘﻜﻤﻞ ﻓﻀﺎﺋﻠﻬﺎ ‪ ...‬ﻓﺄﻧﺖ ﺑﺎﻟﺮﻭﺡ ﻻ ﺑﺎﳉﺴﻢ ﺇﻧﺴﺎﻥ‬
‫ﻳﺎ ﻋﺎﻣﺮﹰﺍ ﳋﺮﺍﺏ ﺍﻟﺪﺍﺭ ﳎﺘﻬﺪﹰﺍ ‪ ...‬ﺑﺎﷲ ﻫﻞ ﳋﺮﺍﺏ ﺍﻟﺪﺍﺭ ﻋﻤﺮﺍﻥ‬
‫ﻣﺴﻜﲔ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺣﻘﲑ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﺗﻰ ﻣﻦ ﻣﺎﺀ‪ ،‬ﺃﺗﻰ ﻣﻦ ﻧﻄﻔﺔ‪ ،‬ﺃﺗﻰ ﻣﻦ ﻋﺎﱂ ﺍﻟﻌﺪﻡ‪ ،‬ﻓﻠﻤﺎ ﻣﺸﻰ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﺗﻜﱪ ﻭﲡﱪ‪ ،‬ﻭﻧﺴﻲ ﺍﷲ ﺍﻟﻮﺍﺣﺪ‪ .‬ﺑﺼﻖ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻣﹰﺎ ﰲ ﻛﻔﻪ ﻓﻮﺿﻊ ﻋﻠﻴﻬﺎ ﺇﺻﺒﻌﻪ‪ ،‬ﰒ ﻗﺎﻝ‪)) :‬ﻗﺎﻝ‬
‫ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﺍﺑﻦ ﺁﺩﻡ ﺃﱏ ﺗﻌﺠﺰﱐ ﻭﻗﺪ ﺧﻠﻘﺘﻚ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺳﻮﻳﺘﻚ ﻭﻋﺪﻟﺘﻚ ﻣﺸﻴﺖ ﺑﲔ ﺑﺮﺩﻳﻦ ﻭﻟﻸﺭﺽ‬
‫ﻣﻨﻚ ﻭﺋﻴﺪ ﻓﺠﻤﻌﺖ ﻭﻣﻨﻌﺖ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻟﺘﺮﺍﻗﻲ‪ ،‬ﻗﻠﺖ‪ :‬ﺃﺗﺼﺪﻕ!! ﻭﺃﱏ ﺃﻭﺍﻥ ﺍﻟﺼﺪﻗﺔ((‪.‬‬
‫ﻳﻮﻡ ﺗﻨﺼﺐ ﺍﳌﻮﺍﺯﻳﻦ ﻓﻴﻘﻮﻝ ﺍﷲ‪ :‬ﻳﺎ ﺁﺩﻡ ﺃﺧﺮﺝ ﺑﻌﺚ ﺍﻟﻨﺎﺭ ﻣﻦ ﺫﺭﻳﺘﻚ‪ ،‬ﻓﻴﻘﻮﻝ ﺁﺩﻡ‪ :‬ﻣﺎ ﺑﻌﺚ ﺍﻟﻨﺎﺭ؟ ﻓﻴﻘﻮﻝ ﺍﷲ‪ :‬ﻣﻦ ﻛﻞ‬
‫ﺃﻟﻒ ﺗﺴﻌﻤﺎﺋﺔ ﻭﺗﺴﻊ ﻭﺗﺴﻌﲔ‪ ،‬ﻋﻨﺪﻫﺎ ﺗﺬﻫﻞ ﻛﻞ ﻣﺮﺿﻌﺔ ﻋﻤﺎ ﺃﺭﺿﻌﺖ ﻭﺗﻀﻊ ﻛﻞ ﺫﺍﺕ ﲪﻞ ﲪﻠﻬﺎ ﻭﺗﺮﻯ ﺍﻟﻨﺎﺱ‬
‫ﺳﻜﺎﺭﻯ ﻭﻣﺎ ﻫﻢ ﺑﺴﻜﺎﺭﻯ ﻭﻟﻜﻦ ﻋﺬﺍﺏ ﺍﷲ ﺷﺪﻳﺪ‪.‬‬
‫ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﻋﻠﻢ ﺍﻷﻧﺎﻡ ‪ ...‬ﳌﺎ ﺧﻠﻘﻮﺍ ﳌﺎ ﻫﺠﻌﻮﺍ ﻭﻧﺎﻣﻮﺍ‬
‫ﻟﻘﺪ ﺧﻠﻘﻮﺍ ﻟﻴﻮﻡ ﻟﻮ ﺭﺃﺗﻪ ‪ ...‬ﻋﻴﻮﻥ ﻗﻠﻮﻬﺑﻢ ﺳﺎﺣﻮﺍ ﻭﻫﺎﻣﻮﺍ‬
‫ﳑﺎﺕ ﰒ ﺣﺸﺮ ﰒ ﻧﺸﺮ ‪ ...‬ﻭﺗﻮﺑﻴﺦ ﻭﺃﻫﻮﺍﻝﹲ ﻋﻈﺎﻡ‬
‫ﻟﻴﻮﻡ ﺍﳊﺸﺮ ﻗﺪ ﻋﻤﻠﺖ ﺃﻧﺎﺱ ‪ ...‬ﻓﺼﻠﻮﺍ ﻣﻦ ﳐﺎﻓﺘﻪ ﻭﺻﺎﻣﻮﺍ‬
‫ﻭﳓﻦ ﺇﺫﺍ ﺃﻣﺮﻧﺎ ﺃﻭ ﻬﻧﻴﻨﺎ ‪ ...‬ﻛﺄﻫﻞ ﺍﻟﻜﻬﻒ ﺃﻳﻘﺎﻅ ﻧﻴﺎﻡ‬
‫ﻫﺬﺍ ﻭﺻﻠﻰ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺍﻟﻪ‪.‬‬

‫ﺱ ﺃﹶﻧُﺘ ُﻢ ﺍ ﹾﻟﻔﹸ ﹶﻘﺮَﺍﺀ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠِﻪ‬

‫) ‪ ( ٣٢‬ﻳﺎ ﺍﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻣﻌﺎﺷﺮ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻏﲏ ﻋﻨﺎ ﻭﻋﻦ ﻋﺒﺎﺩﺗﻨﺎ ﻭﻃﺎﻋﺘﻨﺎ‪ ،‬ﻻ ﺗﻨﻔﻌﻪ ﻃﺎﻋﺘﻨﺎ ﻭﻻ ﺗﻀﺮﻩ ﻣﻌﺼﻴﺘﻨﺎ‪ ،‬ﺑﻞ ﳓﻦ ﲝﺎﺟﺔ‬
‫ﺕ‬
‫ﺸ ﹾﺄ ُﻳ ﹾﺬ ِﻫ ْﺒ ﹸﻜ ْﻢ َﻭَﻳﹾﺄ ِ‬
‫ﺤﻤِﻴ ُﺪ ﺇﹺﻥ َﻳ َ‬‫ﺱ ﺃﹶﻧُﺘ ُﻢ ﺍ ﹾﻟﻔﹸ ﹶﻘﺮَﺍﺀ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﻠﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﹺﻨﻰﱡ ﺍﹾﻟ َ‬
‫ﺇﱃ ﺍﷲ ﻭﳓﻦ ﺍﻟﻔﻘﺮﺍﺀ ﺇﱃ ﺍﷲ‪ )) :‬ﻳﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﺴَﺘ ْﺒ ِﺪ ﹾﻝ ﹶﻗﻮْﻣﹰﺎ ﹶﻏ ْﻴ َﺮ ﹸﻛ ْﻢ ﹸﺛﻢﱠ ﹶﻻ َﻳﻜﹸﻮﻧُﻮ ﹾﺍ ﹶﺃ ْﻣﺜﹶﺎﹶﻟﻜﹸﻢ((‬
‫ﻚ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹺﺑ َﻌﺰﹺﻳ ﹴﺰ(( ﻓﺎﻃﺮ‪)) ١٧- ١٥:‬ﻭَﺇﹺﻥ َﺗَﺘ َﻮﻟﱠ ْﻮ ﹾﺍ َﻳ ْ‬ ‫ﺨ ﹾﻠ ﹴﻖ َﺟﺪِﻳ ٍﺪ َﻭﻣَﺎ ﹶﺫِﻟ َ‬
‫ﹺﺑ َ‬
‫ﳏﻤﺪ‪٣٨:‬‬
‫)) ﻳﺎ ﻋﺒﺎﺩﻱ ﺇﻧﻜﻢ ﻟﻦ ﺗﺒﻠﻐﻮﺍ ﺿﺮﻱ ﻓﺘﻀﺮﻭﱐ‪ ،‬ﻭﻟﻦ ﺗﺒﻠﻐﻮﺍ ﻧﻔﻌﻲ ﻓﺘﻨﻔﻌﻮﱐ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ‬
‫ﻭﺟﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ‪ ،‬ﻣﺎ ﺯﺍﺩ ﺫﻟﻚ ﰲ ﻣﻠﻜﻲ ﺷﻴﺌﺎﹰ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ‬
‫ﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﻓﺠﺮ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﻣﻦ ﻣﻠﻜﻲ ﺷﻴﺌﺎﹰ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ‬
‫ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻗﺎﻣﻮﺍ ﰲ ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﻓﺴﺄﻟﻮﱐ ﻓﺄﻋﻄﻴﺖ ﻛﻞ ﻭﺍﺣﺪ ﻣﺴﺄﻟﺘﻪ ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﳑﺎ ﻋﻨﺪﻱ ﺇﻻ‬
 ‫ﻛﻤﺎ ﻳﻨﻘﺺ ﺍﳌﺨﻴﻂ ﺇﺫﺍ ﺃﺩﺧﻞ ﺍﻟﺒﺤﺮ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ ﺇﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ ﰒ ﺃﻭﻓﻴﻜﻢ ﺇﻳﺎﻫﺎ ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﹰﺍ‬
‫ﻓﻠﻴﺤﻤﺪ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ((‪.‬‬
‫ﻭﰲ ﺍﻷﺛﺮ ﺍﻹﳍﻲ ﻳﻘﻮﻝ ﺭﺏ ﺍﻟﻌﺰﺓ‪ )) :‬ﺇﱐ ﺇﺫﺍ ﺃﻃﻌﺖ ﺭﺿﻴﺖ‪ ،‬ﻭﺇﺫﺍ ﺭﺿﻴﺖ ﺑﺎﺭﻛﺖ‪ ،‬ﻭﻟﻴﺲ ﻟﱪﻛﱵ ﻬﻧﺎﻳﺔ‪ .‬ﻭﺇﺫﺍ ﻋﺼﻴﺖ‬
‫ﻏﻀﺒﺖ‪ ،‬ﻭﺇﺫﺍ ﻏﻀﺒﺖ ﻟﻌﻨﺖ‪ ،‬ﻭﻟﻌﻨﱵ ﺗﺒﻠﻎ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻋﺰﰐ ﻭﺟﻼﱄ ﻻ ﻳﻜﻮﻥ ﻋﺒﺪ ﻣﻦ ﻋﺒﻴﺪﻱ ﻋﻠﻰ ﻣﺎ ﺃﺣﺐ‬
‫ﻓﻴﻨﻘﻠﺐ ﺇﱃ ﻣﺎ ﺃﻛﺮﻩ ﺇﻻ ﺍﻧﺘﻘﻠﺖ ﻟﻪ ﳑﺎ ﳛﺐ ﺇﱃ ﻣﺎ ﻳﻜﺮﻩ‪ ،‬ﻭﻋﺰﰐ ﻭﺟﻼﱄ ﻻ ﻳﻜﻮﻥ ﻋﺒﺪٌ ﻣﻦ ﻋﺒﻴﺪﻱ ﻋﻠﻰ ﻣﺎ ﺃﻛﺮﻩ ﻓﻴﻨﺘﻘﻞ‬
‫ﺇﱃ ﻣﺎ ﺃﺣﺐ ﺇﻻ ﺍﻧﺘﻘﻠﺖ ﻟﻪ ﳑﺎ ﻳﻜﺮﻩ ﺇﱃ ﻣﺎ ﳛﺐ((‪.‬‬
‫ﻓﻨﺤﻦ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﲝﺎﺟﺔ ﺇﱃ ﺍﷲ‪ ،‬ﻭﳓﻦ ﻣﻔﺘﻘﺮﻭﻥ ﺇﱃ ﺍﷲ ﻓﻠﻤﺎﺫﺍ ﻧﻌﺼﻲ ﺍﷲ؟! ﻭﳌﺎﺫﺍ ﻻ ﻧﺴﺘﺸﻌﺮ ﻋﺒﻮﺩﻳﺔ ﺍﷲ؟! ﻭﳌﺎﺫﺍ ﻻ‬
‫ﻧﺴﺘﺸﻌﺮ ﺣﺎﺟﺘﻨﺎ ﷲ ﻭﺍﻓﺘﻘﺎﺭﻧﺎ ﺇﱃ ﺍﷲ؟!‪.‬‬
‫ﻓﻠﻴﺘﻚ ﺗﻌﻔﻮ ﻭﺍﳊﻴﺎﺓ ﻣﺮﻳﺮﺓ ‪ ... ...‬ﻭﻟﻴﺘﻚ ﺗﺮﺿﻰ ﻭﺍﻷﻧﺎﻡ ﻏﻀﺎﺏ‬
‫ﻭﻟﻴﺖ ﺍﻟﺬﻱ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﻋﺎﻣﺮ ‪ ... ...‬ﻭﺑﻴﲏ ﻭﺑﲔ ﺍﻟﻌﺎﳌﲔ ﺧﺮﺍﺏٌ‬

‫ﺇﻥ ﺻﺢ ﻣﻨﻚ ﺍﻟﻮﺩ ﻳﺎ ﻏﺎﻳﺔ ﺍﳌﲎ ‪ ... ...‬ﻓﻜﻞ ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﺘﺮﺍﺏ ﺗﺮﺍﺏ‬
‫ﻭﺍﷲ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﻳﺮﺗﺒﻂ ﺑﺎﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺪﻳﺎﻥ ﻓﻬﻮ ﻛﺎﻟﺒﻬﻴﻤﺔ ﺑﻞ ﻫﻮ ﺃﺿﻞ ﻷﻥ ﺍﷲ ﻛﺮﻣﻪ ﺑﺎﻟﻔﻌﻞ ﻭﺷﺮﻓﻪ ﺑﺎﻟﻔﻜﺮ‬
‫ﻭﺟﻌﻞ ﻟﻪ ﲰﻌﹰﺎ ﻭﺑﺼﺮﹰﺍ ﻭﻓﺆﺍﺩﹰﺍ‪.‬‬
‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻏﺮﻙ ﺑﺮﺑﻚ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﺎ ﺍﻟﺬﻱ ﺧﺪﻋﻚ ﺣﱴ ﻋﺼﻴﺖ ﺍﷲ؟ ﻭﻣﺎ ﺍﻟﺬﻱ ﻏﺮﻙ ﺣﱴ ﲡﺎﻭﺯﺕ ﺣﺪﻭﺩ ﺍﷲ؟‬
‫ﻭﻣﺎ ﺍﻟﺬﻱ ﺃﺫﻫﻠﻚ ﺣﱴ ﺍﻧﺘﻬﻜﺖ ﺣﺮﻣﺎﺕ ﺍﷲ؟! ﻣﻦ ﺃﻧﺖ ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺴﻜﲔ ﺍﳊﻘﲑ ﺍﻟﺬﻟﻴﻞ ﺍﻟﻔﻘﲑ؟!! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﺆﺫﻳﻚ‬
‫ﻭﺗﺪﻣﻴﻚ ﺍﻟﺒﻘﺔ؟! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﻨﺘﻨﻚ ﺍﻟﻌﺮﻗﺔ؟! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﲤﻴﺘﻚ ﺍﻟﺸﺮﻗﺔ؟! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﲢﻤﻞ ﰲ ﺟﻮﻓﻚ‬
‫ﺍﻟﻌﺬﺭﺓ؟! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﺘﺤﻮﻝ ﰲ ﻗﱪﻙ ﺇﱃ ﺟﻴﻔﺔ ﻗﺬﺭﺓ؟! ﻣﻦ ﺃﻧﺖ ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺴﻜﲔ؟!! ﺃﻣﺎ ﻛﻨﺖ ﻧﻄﻔﺔ؟! ﺃﻣﺎ ﻛﻨﺖ‬
‫ﻣﺎﺀً؟! ﺃﻣﺎ ﻛﻨﺖ ﰲ ﻋﺎﱂ ﺍﻟﻌﺪﻡ؟! ﻗﺒﻞ ﺳﻨﻮﺍﺕ ﱂ ﺗﻜﻦ ﺷﻴﺌﺎﹰ ﻣﺬﻛﻮﺭﺍﹰ‪ ،‬ﻭﺑﻌﺪ ﺳﻨﻮﺍﺕ ﺃﻳﻀﹰﺎ ﻟﻦ ﺗﻜﻮﻥ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﺍﹰ‪)) ،‬ﹺﺇﻧﱠﺎ‬
‫ﺠ َﻌ ﹾﻠﻨَﺎ ُﻩ َﺳﻤِﻴﻌﹰﺎ َﺑﺼِﲑﹰﺍ(( ﺍﻹﻧﺴﺎﻥ‪.٢:‬‬
‫ﺝ ﻧﱠﺒْﺘَﻠِﻴﻪِ ﹶﻓ َ‬
‫ﺧَﻠﹶﻘﹾﻨَﺎ ﺍ ِﻹ ﻧﺴَﺎ ﹶﻥ ﻣِﻦ ﻧﱡ ﹾﻄ ﹶﻔ ٍﺔ ﹶﺃ ْﻣﺸَﺎ ﹴ‬
‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺗﻔﻜﺮ ﰲ ﻧﻔﺴﻚ‪ ،‬ﺗﻔﻜﺮ ﰲ ﺿﻌﻔﻚ ﻭﻋﺠﺰﻙ ﻭﺍﻓﺘﻘﺎﺭﻙ‪ ،‬ﻭﺗﻔﻜﺮ ﰲ ﻋﻈﻤﺔ ﺍﷲ ﻭﰲ ﻣﻠﻜﻮﺕ ﺍﷲ‪ ،‬ﺍﻧﻈﺮ‬
‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﻼ ﻋﻤﺪ‪ ،‬ﺍﻧﻈﺮ ﺇﱃ ﺍﻷﺭﺽ ﰲ ﺃﺣﺴﻦ ﻣﺪﺩ‪ ،‬ﺍﻧﻈﺮ ﻣﻦ ﺃﺟﺮﻯ ﺍﳍﻮﺍﺀ ﻭﻣﻦ ﺳﲑ ﺍﳌﺎﺀ ﻭﻣﻦ ﺟﻌﻞ ﺍﻟﻄﻴﻮﺭ ﺗﻨﺎﻇﻢ‬
‫ﺑﺎﻟﻨﻐﻤﺎﺕ‪ ،‬ﻭﻣﻦ ﺟﻌﻞ ﺍﻟﺮﻳﺎﺡ ﻏﺎﺩﻳﺎﺕ ﺭﺍﺋﺤﺎﺕ‪ ،‬ﻣﻦ ﻓﺠﺮ ﺍﻟﻨﺴﻤﺎﺕ‪ ،‬ﻣﻦ ﺧﻠﻘﻚ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ؟!!‪.‬‬
‫ﺃﻫﺬﺍ ﻳﻌﺼﻰ‪ ،‬ﺃﻫﺬﺍ ﻳﻜﻔﺮ‪ ،‬ﺃﻫﺬﺍ ﳚﺤﺪ؟!! ﻭﺍﷲ ﺇﻥ ﺍﻟﺴﻤﺎﺀ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻠﻜﻮﺕ ﻻ ﺗﻌﺼﻲ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺍﻷﺭﺽ ﻻ ﺗﻘﻮﻯ‬
‫ﻋﻠﻰ ﺃﻱ ﻣﻌﺼﻴﺔ‪ ،‬ﻭﺇﻥ ﺍﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻲ ﺍﻟﺸﺎﳐﺎﺕ ﻻ ﺗﻌﺼﻲ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺍﻟﺸﻤﺲ ﲝﺮﺍﺭﻬﺗﺎ ﻭﻗﻮﻬﺗﺎ ﻻ ﺗﻌﺼﻲ‪ ،‬ﻭﺇﻥ ﺍﻟﻘﻤﺮ‬
‫ﲜﻤﺎﻟﻪ ﻻ ﻳﻌﺼﻲ ﺍﷲ‪ ،‬ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻛﻴﻒ ﺍﺳﺘﻄﺎﻉ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﻌﻴﻒ ﺍﳊﻘﲑ ﺃﻥ ﻳﻌﺼﻲ ﺭﺑﻪ ﻭﺧﺎﻟﻘﻪ ﻭﻣﻮﻻﻩ؟!‬
‫ﻛﻴﻒ ﲡﺮﺃ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺼﻲ ﺟﺒﺎﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﺬﻱ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺛﻖ ﻭﺛﺎﻗﻪ ﺃﺣﺪ؟!‬
‫ﻳﺎ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺍﷲ ﻟﻦ ﻳﺒﻘﻰ ﻣﻌﻚ ﺇﻻ ﻣﺎ ﻗﺪﻣﺖ ﻣﻦ ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬

‫ﲔ َﻭَﻳﻔﹾَﻌﻞﹸ‬
‫ﻀ ﱡﻞ ﺍﻟﻠﱠ ُﻪ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬
‫ﺖ ﻓِﻰ ﺍﻟﹾﺤﻴﺎ ِﺓ ﺍﻟﺪﱡ ْﻧﻴَﺎ َﻭﻓِﻰ ﺍﻵ ِﺧ َﺮ ِﺓ َﻭﻳُ ِ‬
‫ﺃﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓـ))ﻳُﹶﺜﺒّﺖُ ﺍﻟﻠﱠ ُﻪ ﺍﻟﱠﺬِﻳ َﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺍﻟﺜﱠﺎﹺﺑ ِ‬
‫ﺍﻟﻠﱠ ُﻪ ﻣَﺎ َﻳﺸَﺎﺀ(( ﺇﺑﺮﺍﻫﻴﻢ‪.٢٧:‬‬
‫ﻭﺃﻣﺎ ﰲ ﺍﻟﻘﱪ ﻓﺴﻮﻑ ﻳﺮﺟﻊ ﺃﻫﻠﻚ ﻭﻣﺎﻟﻚ ﻭﻟﻦ ﻳﺒﻘﻰ ﻣﻌﻚ ﺇﻻ ﻋﻤﻠﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻤﻠﻚ ﺻﺎﳊﹰﺎ ﺃﺗﺎﻙ ﺭﺟﻞ ﺣﺴﻦ‬
‫ﺍﻟﻮﺟﻪ ﺣﺴﻦ ﺍﻟﺜﻴﺎﺏ ﺣﺴﻦ ﺍﻟﺮﻳﺢ‪ ،‬ﻓﺘﺴﺄﻟﻪ‪ :‬ﻣﻦ ﺃﻧﺖ؟ ﻓﻮﺟﻬﻚ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﳋﲑ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻋﻤﻠﻚ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻻ‬
‫ﺃﻓﺎﺭﻗﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﻠﻚ ﺧﺒﻴﺜﺎﹰ ﻓﺴﻮﻑ ﻳﺄﺗﻴﻚ ﺭﺟﻞ ﻗﺒﻴﺢ ﺍﻟﻮﺟﻪ ﻗﺒﻴﺢ ﺍﻟﺜﻴﺎﺏ ﻗﺒﻴﺢ ﺍﻟﺮﻳﺢ‪ ،‬ﻓﺘﻘﻮﻝ ﻟﻪ‪ :‬ﻣﻦ ﺃﻧﺖ؟‬
 ‫ﻓﻮﺟﻬﻚ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﻟﺸﺮ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻚ‪ :‬ﺃﻧﺎ ﻋﻤﻠﻚ ﺍﻟﺴﻴﺊ ﻭﻻ ﺃﻓﺎﺭﻗﻚ‪.‬‬
‫ﺗﺬﻛﺮ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﻭﺍﺗﻌﻆ ﻭﺃﻧﺖ ﰲ ﺍﳌﻬﻠﺔ ﻗﺒﻞ ﺍﻟﻨﻘﻠﺔ‪ ،‬ﻭﺃﻧﺖ ﰲ ﺩﺍﺭ ﺍﻟﻌﻤﻞ ﻗﺒﻞ ﺃﻥ ﺗﺼﲑ ﺇﱃ ﺩﺍﺭ ﺍﳉﺰﺍﺀ‪.‬‬
‫ﻓﻴﺎ ﻧﻔﺲ ﺗﻮﰊ ﻗﺒﻞ ﺃﻥ ﻻ ﺗﺴﺘﻄﻴﻌﻲ ‪ ... ...‬ﺃﻥ ﺗﺘﻮﰊ‬
‫ﻭﺍﺳﺘﻐﻔﺮﻱ ﻟﺬﻧﻮﺑﻚ ﺍﻟﺮﲪﻦ ‪ ... ...‬ﻏﻔﺎﺭ ﺍﻟﺬﻧﻮﺏ‬
‫ﺇﻥ ﺍﳌﻨﺎﻳﺎ ﻛﺎﻟﺮﻳﺎﺡ ‪ ... ...‬ﻋﻠﻴﻚ ﺩﺍﺋﻤﺔ ﺍﳍﺒﻮﺏ‬
‫ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺃﺣﺒﺐ ﻣﺎ ﺷﺌﺖ ﻓﺈﻧﻚ ﻣﻔﺎﺭﻗﻪ‪ ،‬ﻭﺍﻋﻤﻞ ﻣﺎ ﺷﺌﺖ ﻓﺈﻧﻚ ﻣﻼﻗﻴﻪ‪ ،‬ﻭﻛﻦ ﻛﻤﺎ ﺷﺌﺖ ﻓﻜﻤﺎ ﺗﺪﻳﻦ ﺗﺪﺍﻥ ‪ .‬ﻭﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٣٣‬ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻣﻊ ﺳﻮﺭﺓ ﻣﺒﺎﺭﻛﺔ ﻣﻊ ﺳﻮﺭﺓ ﺃﺣﺒﻬﺎ ﺭﺟﻞ ﻓﺄﺣﺒﻪ ﺍﷲ ﻣﻊ ﺳﻮﺭﺓ ﻗﺮﺍﺀﻬﺗﺎ ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ ﺇﻬﻧﺎ ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ‬
‫ﻼ ﻳﻘﺮﺃ‪) :‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ( ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻳﺮﺩّﺩﻫﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻼ ﲰﻊ ﺭﺟ ﹰ‬‫ُﺣﺪّﺙ ﺃﻥ ﺭﺟ ﹰ‬
‫ﻭﺳﻠﻢ ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﺘﻘﺎﻟﹼﻬﺎ ـ ﺃﻱ‪ :‬ﻳﺮﺍﻫﺎ ﻗﻠﻴﻠﺔ ـ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ‬
‫ﺑﻴﺪﻩ ﺇﻬﻧﺎ ﻟﺘﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ((‪،‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﺻﺤﺎﺑﻪ‪ )) :‬ﺃﻳﻌﺠﺰ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﻘﺮﺃ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ ﰲ‬
‫ﻟﻴﻠﺔ؟(( ﻓﺸﻖّ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺃﻳﻨﺎ ﻳﻄﻴﻖ ﺫﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟! ﻓﻘﺎﻝ‪ )) :‬ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺼﻤﺪ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ((‪ .‬ﻭﺃﻣﺮ‬
‫ﺤﺸَﺪ ﻣﻦ َﺣﺸَﺪ‪،‬‬‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﳛﺘﺸﺪﻭﺍ‪ ،‬ﻓﻘﺎﻝ‪ )) :‬ﺍ ْﺣﺸُﺪﻭﺍ‪ ،‬ﻓﺈﱐ ﺳﺄﻗﺮﺃ ﻋﻠﻴﻜﻢ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ((‪ ،‬ﻓ َ‬
‫ﷲ ﹶﺃ َﺣ ٌﺪ(( ﺍﻟﺴﻮﺭﺓ ﰒ ﺩﺧﻞ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﻓﻘﺎﻝ ﺑﻌﻀﻨﺎ‬
‫ﰒ ﺧﺮﺝ ﻧﱯ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺮﺃ‪)) :‬ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ‬
‫ﻟﺒﻌﺾ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻓﺈﱐ ﺳﺄﻗﺮﺃ ﻋﻠﻴﻜﻢ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ((‪ ،‬ﺇﱐ ﻷﺭﻯ ﻫﺬﺍ ﺧﱪًﺍ ﺟﺎﺀ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﰒ ﺧﺮﺝ ﻧﱯ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪)) :‬ﺇﱐ ﻗﻠﺖ‪ :‬ﺳﺄﻗﺮﺃ ﻋﻠﻴﻜﻢ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻻ ﻭﺇﻬﻧﺎ ﺗﻌﺪﻝ ﺛﻠﺚ‬
‫ﺍﻟﻘﺮﺁﻥ((‪.‬‬
‫)ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ(‪ . .‬ﻭﻫﻮ ﻟﻔﻆ ﺃﺩﻕ ﻣﻦ ﻟﻔﻆ "ﻭﺍﺣﺪ" ‪ . .‬ﻷﻧﻪ ﻳﻀﻴﻒ ﺇﱃ ﻣﻌﲎ "ﻭﺍﺣﺪ" ﺃﻥ ﻻ ﺷﻲﺀ ﻏﲑﻩ ﻣﻌﻪ ‪ .‬ﻭﺃﻥ‬
‫ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ‪.‬‬
‫ﺇﻬﻧﺎ ﺃﺣﺪﻳﺔ ﺍﻟﻮﺟﻮﺩ ‪ . .‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺣﻘﻴﻘﺔ ﺇﻻ ﺣﻘﻴﻘﺘﻪ ‪ .‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻲ ﺇﻻ ﻭﺟﻮﺩﻩ ‪ .‬ﻭﻛﻞ ﻣﻮﺟﻮﺩ ﺁﺧﺮ‬
‫ﻓﺈﳕﺎ ﻳﺴﺘﻤﺪ ﻭﺟﻮﺩﻩ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺟﻮﺩ ﺍﳊﻘﻴﻘﻲ ‪ ،‬ﻭﻳﺴﺘﻤﺪ ﺣﻘﻴﻘﺘﻪ ﻣﻦ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺬﺍﺗﻴﺔ ‪.‬‬
‫ﻭﻫﻲ ‪ -‬ﻣﻦ ﰒ ‪ -‬ﺃﺣﺪﻳﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ ‪ .‬ﻓﻠﻴﺲ ﺳﻮﺍﻩ ﻓﺎﻋﻼ ﻟﺸﻲﺀ ‪ ،‬ﺃﻭ ﻓﺎﻋﻼ ﰲ ﺷﻲﺀ ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺃﺻﻼ ‪ .‬ﻭﻫﺬﻩ‬
‫ﻋﻘﻴﺪﺓ ﰲ ﺍﻟﻀﻤﲑ ﻭﺗﻔﺴﲑ ﻟﻠﻮﺟﻮﺩ ﺃﻳﻀﺎ ‪. .‬‬
‫ﻓﺈﺫﺍ ﺍﺳﺘﻘﺮ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﻭﻭﺿﺢ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ‪ ،‬ﺧﻠﺺ ﺍﻟﻘﻠﺐ ﻣﻦ ﻛﻞ ﻏﺎﺷﻴﺔ ﻭﻣﻦ ﻛﻞ ﺷﺎﺋﺒﺔ ‪ ،‬ﻭﻣﻦ ﻛﻞ ﺗﻌﻠﻖ ﺑﻐﲑ‬
‫ﻫﺬﻩ ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺣﺪﺓ ﺍﳌﺘﻔﺮﺩﺓ ﲝﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ ‪.‬‬
‫ﺧﻠﺺ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺑﺸﻲﺀ ﻣﻦ ﺃﺷﻴﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ‪ -‬ﺇﻥ ﱂ ﳜﻠﺺ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﻮﺟﻮﺩ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺃﺻﻼ ! ‪ -‬ﻓﻼ‬
‫ﺣﻘﻴﻘﺔ ﻟﻮﺟﻮﺩ ﺇﻻ ﺫﻟﻚ ﺍﻟﻮﺟﻮﺩ ﺍﻹﳍﻲ ‪ .‬ﻭﻻ ﺣﻘﻴﻘﺔ ﻟﻔﺎﻋﻠﻴﺔ ﺇﻻ ﻓﺎﻋﻠﻴﺔ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ ‪ .‬ﻓﻌﻼﻡ ﻳﺘﻌﻠﻖ ﺍﻟﻘﻠﺐ ﲟﺎ ﻻ‬
‫ﺣﻘﻴﻘﺔ ﻟﻮﺟﻮﺩﻩ ﻭﻻ ﻟﻔﺎﻋﻠﻴﺘﻪ !‬

‫ﻭﺣﲔ ﳜﻠﺺ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﻐﲑ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺑﻐﲑ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ . .‬ﻓﻌﻨﺪﺋﺬ ﻳﺘﺤﺮﺭ ﻣﻦ ﲨﻴﻊ‬
‫ﺍﻟﻘﻴﻮﺩ ‪ ،‬ﻭﻳﻨﻄﻠﻖ ﻣﻦ ﻛﻞ ﺍﻷﻭﻫﺎﻕ ‪ .‬ﻳﺘﺤﺮﺭ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﻭﻫﻲ ﺃﺻﻞ ﻗﻴﻮﺩ ﻛﺜﲑﺓ ‪ ،‬ﻭﻳﺘﺤﺮﺭ ﻣﻦ ﺍﻟﺮﻫﺒﺔ ﻭﻫﻲ ﺃﺻﻞ ﻗﻴﻮﺩ‬
 ‫ﻛﺜﲑﺓ ‪ .‬ﻭﻓﻴﻢ ﻳﺮﻏﺐ ﻭﻫﻮ ﻻ ﻳﻔﻘﺪ ﺷﻴﺌﺎ ﻣﱴ ﻭﺟﺪ ﺍﷲ ؟ ﻭﻣﻦ ﺫﺍ ﻳﺮﻫﺐ ﻭﻻ ﻭﺟﻮﺩ ﻟﻔﺎﻋﻠﻴﺔ ﺇﻻ ﷲ ؟‬
‫)ﺍﷲ ﺍﻟﺼﻤﺪ(‪ . .‬ﻭﻣﻌﲎ ﺍﻟﺼﻤﺪ ﺍﻟﻠﻐﻮﻱ‪:‬ﺍﻟﺴﻴﺪ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﻘﻀﻰ ﺃﻣﺮ ﺇﻻ ﺑﺈﺫﻧﻪ ‪ .‬ﻭﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻫﻮ ﺍﻟﺴﻴﺪ‬
‫ﺍﻟﺬﻱ ﻻ ﺳﻴﺪ ﻏﲑﻩ ‪ ،‬ﻓﻬﻮ ﺃﺣﺪ ﰲ ﺃﻟﻮﻫﻴﺘﻪ ﻭﺍﻟﻜﻞ ﻟﻪ ﻋﺒﻴﺪ ‪ .‬ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻭﺣﺪﻩ ﺑﺎﳊﺎﺟﺎﺕ ‪ ،‬ﺍﺠﻤﻟﻴﺐ ﻭﺣﺪﻩ ﻷﺻﺤﺎﺏ‬
‫ﺍﳊﺎﺟﺎﺕ ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻀﻲ ﰲ ﻛﻞ ﺃﻣﺮ ﺑﺈﺫﻧﻪ ‪ ،‬ﻭﻻ ﻳﻘﻀﻲ ﺃﺣﺪ ﻣﻌﻪ ‪ . .‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﺘﺤﻘﻘﺔ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻛﻮﻧﻪ ﺍﻟﻔﺮﺩ‬
‫ﺍﻷﺣﺪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ‪)) :‬ﻗﻞ((‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻗﻮﻝ؟ ﻗﺎﻝ‪)) :‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﻭﺍﳌﻌﻮﺫﺗﲔ ﺣﲔ ﲤﹸﺴﻲ‬
‫ﻭﺣﲔ ﺗﺼﺒﺢ ﺛﻼﺛﹰﺎ ﺗﻜﻔﻴﻚ ﻛﻞ ﺷﻲﺀ((‪ ،‬ﻭﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻗﺎﻝ‪ :‬ﻟﻘﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺑﺘﺪﺃﺗﻪ‬
‫ﻚ ﻋﻠﻰ‬‫ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﰈ ﳒﺎﺓ ﺍﳌﺆﻣﻦ؟ ﻗﺎﻝ‪ )) :‬ﻳﺎ ﻋﻘﺒﺔ‪ ،‬ﺃﺧﺮﺱ ﻟﺴﺎﻧﻚ‪ ،‬ﻭﻟﻴﺴﻌﻚ ﺑﻴﺘﻚ‪ ،‬ﻭﺍﺑ ِ‬
‫ﺧﻄﻴﺌﺘﻚ((‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﻟﻘﻴﲏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺑﺘﺪﺃﱐ ﻓﺄﺧﺬ ﺑﻴﺪﻱ ﻓﻘﺎﻝ‪)) :‬ﻳﺎ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﺃﻻ ﺃﻋﻠﹼﻤﻚ‬
‫ﺧﲑ ﺛﻼﺙ ﺳﻮﺭ ﺃﻧﺰﻟﺖ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ((‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﺑﻠﻰ ﺟﻌﻠﲏ ﺍﷲ ﻓﺪﺍﻙ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺱ((‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﻧﺴﻴﺘﻬﻦّ ﻣﻨﺬ ﻗﺎﻝ‪)) :‬ﻻ‬‫ﷲ ﹶﺃ َﺣ ٌﺪ(( ﻭ))ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍ ﹾﻟ ﹶﻔﹶﻠ ﹺﻖ(( ﻭ))ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍﹾﻟﻨﱠﺎ ﹺ‬
‫ﻓﺄﻗﺮﺃﱐ ))ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ‬
‫ﺗﻨﺴﻬﻦّ((‪ ،‬ﻭﻣﺎ ﺑﺖّ ﻟﻴﻠﺔ ﻗﻂﹼ ﺣﱴ ﺃﻗﺮﺃﻫﻦ‪ .‬ﻗﺎﻝ ﻋﻘﺒﺔ‪ :‬ﰒ ﻟﻘﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺑﺘﺪﺃﺗﻪ ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ‬
‫ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﺧﱪﱐ ﺑﻔﻮﺍﺿﻞ ﺍﻷﻋﻤﺎﻝ؟ ﻓﻘﺎﻝ‪ )) :‬ﻳﺎ ﻋﻘﺒﺔ‪ ،‬ﺻِﻞ ﻣﻦ ﻗﻄﻌﻚ‪ ،‬ﻭﺃﻋﻂ ﻣﻦ ﺣﺮﻣﻚ‪ ،‬ﻭﺃﻋﺮﺽ ﻋﻤﻦ‬
‫ﻇﻠﻤﻚ((‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٣٤‬ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ‪٢ -‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ﻣﻨﻬﺞ ﻟﻼﲡﺎﻩ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ﰲ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ‪ .‬ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ‪ .‬ﰲ ﺍﻟﻨﻌﻤﺎﺀ ﻭﺍﻟﺒﺄﺳﺎﺀ ‪ .‬ﻭﺇﻻ ﻓﻤﺎ‬
‫ﺟﺪﻭﻯ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻏﲑ ﻣﻮﺟﻮﺩ ﻭﺟﻮﺩﺍ ﺣﻘﻴﻘﻴﺎ ‪ ،‬ﻭﺇﱃ ﻏﲑ ﻓﺎﻋﻞ ﰲ ﺍﻟﻮﺟﻮﺩ ﺃﺻﻼ ؟!‬
‫ﻭﻣﻨﻬﺞ ﻟﻠﺘﻠﻘﻲ ﻋﻦ ﺍﷲ ﻭﺣﺪﻩ ‪ .‬ﺗﻠﻘﻲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ‪ ،‬ﻭﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﻭﺿﺎﻉ ﻭﺍﻟﻨﻈﻢ ‪،‬‬
‫ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ‪ .‬ﻓﺎﻟﺘﻠﻘﻲ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﻔﺮﺩﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ﻭﰲ ﺍﻟﻀﻤﲑ ‪.‬‬
‫ﻭﻣﻨﻬﺞ ﻟﻠﺘﺤﺮﻙ ﻭﺍﻟﻌﻤﻞ ﷲ ﻭﺣﺪﻩ ‪ . .‬ﺍﺑﺘﻐﺎﺀ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﺗﻄﻠﻌﺎ ﺇﱃ ﺍﳋﻼﺹ ﻣﻦ ﺍﳊﻮﺍﺟﺰ ﺍﳌﻌﻮﻗﺔ ﻭﺍﻟﺸﻮﺍﺋﺐ‬
‫ﺍﳌﻀﻠﻠﺔ ‪ .‬ﺳﻮﺍﺀ ﰲ ﻗﺮﺍﺭﺓ ﺍﻟﻨﻔﺲ ﺃﻭ ﻓﻴﻤﺎ ﺣﻮﳍﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻟﻨﻔﻮﺱ ‪ .‬ﻭﻣﻦ ﺑﻴﻨﻬﺎ ﺣﺎﺟﺰ ﺍﻟﺬﺍﺕ ‪ ،‬ﻭﻗﻴﺪ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ‬
‫ﻟﺸﻲﺀ ﻣﻦ ﺃﺷﻴﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ !‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺇﺫﺍ ﺁﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ﻛﻞ ﻟﻴﻠﺔ ﲨﻊ ﻛﻔﹼﻴﻪ ﰒ ﻧﻔﺚ ﻓﻴﻬﻤﺎ‬
‫ﺱ((‪ ،‬ﰒ ﳝﺴﺢ ﻬﺑﻤﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻣﻦ‬ ‫ﷲ ﹶﺃ َﺣ ٌﺪ(( ﻭ))ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍ ﹾﻟ ﹶﻔﹶﻠ ﹺﻖ(( ﻭ))ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍ ﹾﻟﻨﱠﺎ ﹺ‬
‫ﻭﻗﺮﺃ‪)) :‬ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ‬
‫ﺟﺴﺪﻩ‪ ،‬ﻳﺒﺪﺃ ﻬﺑﻤﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻭﺟﻬﻪ ﻭﻣﺎ ﺃﻗﺒﻞ ﻣﻦ ﺟﺴﺪﻩ‪ ،‬ﻳﻔﻌﻞ ﺫﻟﻚ ﺛﻼﺙ ﻣﺮﺍﺕ‪.‬‬

‫ﻫﺬﻩ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻏﹼﺒﺔ ﰲ ﺍﻹﺩﻣﺎﻥ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻗﺪ ﲨﻌﺖ‬
‫ﻣﻌﺎﱐ ﻣﻦ ﺍﻋﺘﻘﺪﻫﺎ ﺣﺮّﻡ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻷﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﺃﺧﺘﻴﻬﺎ ﺍﻟﻔﻠﻖ ﻭﺍﻟﻨﺎﺱ ﺣﺼﻦ ﺣﺼﲔ ﻣﻦ ﲨﻴﻊ ﻣﺎ ﳜﺸﺎﻩ‬
‫ﺍﳌﺆﻣﻦ ﻭﳛﺬﺭﻩ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﰲ ﻃﺒﻴﻌﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺍﳋﻮﻑ‪ ،‬ﻭﻳُﺼﺎﺏ ﺃﺣﻴﺎﻧًﺎ ﺑﺸﺘّﻰ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻻﺑﺘﻼﺀﺍﺕ‪،‬‬
‫ﻭﳓﻦ ﺍﻟﻌﺮﺏ ـ ﻭﻟﻸﺳﻒ ـ ﻻ ﺯﻟﻨﺎ ﻧﻠﺠﺄ ﺇﱃ ﺍﻟﺴﺤﺮﺓ ﻭﺍﳌﺸﻌﻮﺫﻳﻦ‪ ،‬ﻭﻳﺘﻌﻠﻖ ﻛﺜﲑ ﻣﻨّﺎ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﻮﺍﻫﻴﺎﺕ‪ ،‬ﻭﻳﺘﺮﻙ‬
‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻜﺮﱘ‪ .‬ﻓﻬﺬﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﳛﺎﻓﻆ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﳌﻌﻮﺫﺗﲔ ﻭﺍﻹﺧﻼﺹ‬
‫ﻋﻨﺪﻣﺎ ﻳﺄﻭﻱ ﺇﱃ ﻓﺮﺍﺷﻪ‪ ،‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺩﺭﺱ ﻟﻨﺎ ﰲ ﺃﻥ ﻧﺘﺤﺼّﻦ ﺑﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻧﺘﻤﺴّﻚ ﻬﺑﺪﻯ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
 ‫ﻭﺳﻠﻢ‪.‬‬
‫ﻭﺯﺍﺩ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻨﺎ ﺃﻥ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﺴﻮﺭ ﻗﺼﲑﺓ‪ ،‬ﻭﻛﻠﻤﺎﻬﺗﺎ ﺳﻬﻠﺔ ﻳﺴﲑﺓ‪ ،‬ﻻ ﺗﺘﻄﻠﺐ ﻣﻨﻚ ﺟﻬﺪًﺍ ﻭﻻ ﻋﻨﺎﺀً‪ ،‬ﺇﳕﺎ‬
‫ﺍﳌﻄﻠﻮﺏ ﻣﻨﻚ ـ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻦ ـ ﺃﻥ ﺗﺪﻣﻦ ﻗﺮﺍﺀﻬﺗﺎ؛ ﻟﺘﻜﻮﻥ ﻟﻚ ﺣﺼﻨًﺎ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻮﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﺑﻘﺮﺍﺀﻬﺗﺎ ﻗﺪ ﺍﺳﺘﺤﻀﺮﺕ ﰲ ﻗﻠﺒﻚ ﺃﺭﻭﻉ ﻣﻌﺎﻥ ﺟﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻨﺸﺮﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﺟﻠﻬﺎ ﻃﹸﺮﺩ‬
‫ﻭ ُﻋﺬﹼﺏ ﻭﺃﻫﲔ ﻭ ُﺷﺮّﺩ‪ ،‬ﺑﻘﻲ ﰲ ﻣﻜﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﻳﺪﻋﻮﻫﻢ ﺑﺄﻥ ﺍﷲ ﺃﺣﺪ‪ ،‬ﻓﺮﺩ ﺻﻤﺪ‪ ،‬ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ‬
‫ﻛﻔﻮًﺍ ﺃﺣﺪ‪.‬‬
‫ﻋﻨﺪ ﻗﻴﺎﺩﺗﻚ ﻟﺴﻴﺎﺭﺗﻚ ﺃﻭ ﰲ ﺃﻱ ﻭﻗﺖ ﻓﺮﺍﻍ ﺭﻃﹼﺐ ﻟﺴﺎﻧﻚ ﺑﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﺃﻛﺜِﺮ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﳌﻌﻮﺫﺗﲔ‬
‫ﻭﺍﻹﺧﻼﺹ‪ ،‬ﻭﺩُﻡ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺳﺘﺰﺩﺍﺩ ﰲ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺒﻬﺎﺀ‪.‬‬

‫ﷲ ﹶﺃ َﺣ ٌﺪ(( ﺃﻥ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‬

‫ﺇﺫﺍ ﺍﺳﺘﺤﻀﺮﺕ ﻣﻊ ﻫﺬﻩ ﺍﻟﺘﻼﻭﺓ ﻣﻌﺎﱐ ﺍﻵﻳﺎﺕ ﻓﺎﺳﺘﺤﻀِﺮ ﻋﻨﺪ ﻗﺮﺍﺀﺗﻚ‪)) :‬ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ‬
‫ﺍﻟﺬﻱ ﻻ ﻧﻈﲑ ﻟﻪ ﻭﻻ ﻭﺯﻳﺮ‪ ،‬ﻭﻻ ﻧﺪ ﻟﻪ ﻭﻻ ﺷﺒﻴﻪ ﻭﻻ ﻋﺪﻳﻞ‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﺎﻣﻞ ﰲ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﺇﺫﺍ ﺍﻋﺘﻘﺪﺕ‬
‫ﺫﻟﻚ‪ :‬ﺃﻥ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﺬﻱ ﻻ ﻧﻈﲑ ﻟﻪ ﻭﻻ ﻭﺯﻳﺮ‪ ،‬ﻭﻻ ﻧﺪ ﻟﻪ ﻭﻻ ﺷﺒﻴﻪ ﻭﻻ ﻋﺪﻳﻞ‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﺎﻣﻞ ﰲ ﲨﻴﻊ‬
‫ﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎ ﻟﻪ‪ ،‬ﻓﺄﻧﺖ ﲣﺎﻟﻒ ﺍﻟﻴﻬﻮﺩ ﰲ ﻗﻮﳍﻢ‪ :‬ﻋُﺰﻳﺮ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻭﲣﺎﻟﻒ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻗﻮﳍﻢ‪ :‬ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻭﲣﺎﻟﻒ‬
‫ﺍﺠﻤﻟﻮﺱ ﰲ ﻋﺒﺎﺩﻬﺗﻢ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ ،‬ﻭﲣﺎﻟﻒ ﺍﳌﺸﺮﻛﲔ ﰲ ﻋﺒﺎﺩﻬﺗﻢ ﺍﻷﻭﺛﺎﻥ‪،‬‬
‫ﷲ ﺍﻟﺼﱠ َﻤ ُﺪ(( ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺴﻴﺪ‬
‫ﷲ ﹶﺃ َﺣ ٌﺪ((‪ ،‬ﻭﺍﺳﺘﺤﻀﺮ ﻋﻨﺪ ﻗﻮﻟﻚ‪)) :‬ﺍ ُ‬ ‫ﻓﺎﺳﺘﺤﻀﺮ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻨﺪ ﻗﺮﺍﺀﺗﻚ‪)) :‬ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ‬
‫ﺍﻟﺬﻱ ﹶﻛﻤُﻞ ﰲ ﺳُ ْﺆ َﺩﺩِﻩ‪ ،‬ﻭﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻱ ﹶﻛﻤُﻞ ﰲ ﺷﺮﻓﻪ‪ ،‬ﻭﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﹶﻛﻤُﻞ ﰲ ﻋﻈﻤﺘﻪ‪ ،‬ﻭﺍﳊﻠﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﹶﻛﻤُﻞ‬
‫ﰲ ﺣِﻠﻤﻪ‪ ،‬ﻭﺍﻟﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﹶﻛﻤُﻞ ﰲ ﻋﻠﻤﻪ‪ ،‬ﻭﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﹶﻛﻤُﻞ ﰲ ﺣﻜﻤﺘﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﹶﻛﻤُﻞ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻑ‬
‫ﺴﺆْﺩﺩ‪ .‬ﺳﺒﺤﺎﻥ ﻣﻦ ﻳﺼﻤﺪ ﺇﻟﻴﻪ ﺍﻟﻌﺒﺎﺩ ﰲ ﻗﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﻻ ﺟﻮﻑ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻭﻻ‬ ‫ﻭﺍﻟ ُ‬
‫ﻳﺸﺮﺏ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﺎﻗﻲ ﰲ ﺧﻠﻘﻪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮًﺍ ﺃﺣﺪ‪.‬‬

‫ﺽ ﹶﺃﻧﱠﻰ َﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ َﻭﹶﻟ ٌﺪ َﻭﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﹶﻟ ُﻪ ﺻَﺎ ِﺣَﺒ ﹲﺔ‬‫ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ‬

‫ﺳﺒﺤﺎﻥ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻭﻟﺪ ﻭﻻ ﻭﺍﻟﺪ ﻭﻻ ﺯﻭﺟﺔ‪َ)) ،‬ﺑﺪِﻳ ُﻊ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫َﻭ َﺧﹶﻠ َﻖ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ(( ﺍﻷﻧﻌﺎﻡ‪ ،١٠١:‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻣﺎﻟﻚ ﻛﻞ ﺷﻲﺀ ﻭﺧﺎﻟﻘﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺧﻠﻘﻪ ﻧﻈﲑ ﻳﺴﺎﻣﻴﻪ ﺃﻭ‬
‫ﺨﺮﱡ‬
‫ﺸﻖﱡ ﺍ َﻷ ْﺭﺽُ َﻭَﺗ ِ‬ ‫ﺨ ﹶﺬ ﺍﻟﺮﱠ ْﺣ َﻤﻦُ ﻭَﻟﹶﺪًﺍ ﹶﻟﹶﻘ ْﺪ ﹺﺟ ﹾﺌُﺘ ْﻢ ﺷَﻴْﺌﹰﺎ ﺇﹺﺩ‪‬ﺍ َﺗﻜﹶﺎ ُﺩ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕُ َﻳَﺘ ﹶﻔﻄﱠ ْﺮ ﹶﻥ ِﻣ ْﻨﻪُ َﻭﺗَﻨ َ‬
‫ﻗﺮﻳﺐ ﻳﺪﺍﻧﻴﻪ؟! ))ﻭَﻗﹶﺎﻟﹸﻮﺍ ﺍﺗﱠ َ‬
‫ﺽ ﺇﹺﻻ ﺁﺗِﻲ‬ ‫ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ‬ ‫ﺨ ﹶﺬ ﻭَﻟﹶﺪًﺍ ﺇﹺﻥ ﹸﻛ ﱡﻞ ﻣَﻦ ﻓِﻲ ﺍﻟﺴﱠ َﻤﺎﻭَﺍ ِ‬ ‫ﺠﺒَﺎ ﹸﻝ ﻫَﺪ‪‬ﺍ ﺃﹶﻥ ﺩَﻋَﻮْﺍ ﻟِﻠﺮﱠ ْﺣ َﻤ ﹺﻦ ﻭَﻟﹶﺪًﺍ َﻭﻣَﺎ ﻳَﻨﺒَﻐِﻲ ﻟِﻠﺮﱠ ْﺣ َﻤ ﹺﻦ ﺃﹶﻥ َﻳﺘﱠ ِ‬
‫ﺍﹾﻟ ﹺ‬
‫ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﻋَﺒْﺪًﺍ ﹶﻟﹶﻘ ْﺪ ﹶﺃ ْﺣﺼَﺎ ُﻫ ْﻢ َﻭ َﻋﺪﱠﻫُ ْﻢ ﻋَﺪ‪‬ﺍ َﻭﻛﹸﱡﻠﻬُ ْﻢ ﺁﺗِﻴ ِﻪ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻓﹶﺮْﺩًﺍ(( ﻣﺮﱘ‪،٩٥- ٨٨:‬‬
‫ﻭﻗﺎﻝ ﺭﺏّ ﺍﻟﻌﺰﺓ‪)) :‬ﻛﺬﹼﺑﲏ ﺍﺑﻦ ﺁﺩﻡ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺷﺘﻤﲏ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻓﺄﻣﺎ ﺗﻜﺬﻳﺒﻪ ﺇﻳﺎﻱ ﻓﻘﻮﻟﻪ‪ :‬ﻟﻦ ﻳﻌﻴﺪﱐ‬
‫ﻛﻤﺎ ﺑﺪﺃﱐ‪ ،‬ﻭﻟﻴﺲ ﺃﻭﻝ ﺍﳋﻠﻖ ﺑﺄﻫﻮﻥ ﻋﻠﻲﱠ ﻣﻦ ﺇﻋﺎﺩﺗﻪ‪ ،‬ﻭﺃﻣﺎ ﺷﺘﻤﻪ ﺇﻳﺎﻱ ﻓﻘﻮﻟﻪ‪ :‬ﺍﲣﺬ ﺍﷲ ﻭﻟﺪًﺍ‪ ،‬ﻭﺃﻧﺎ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﱂ‬
‫ﺃﻟﺪ ﻭﱂ ﺃﻭﻟﺪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﱄ ﻛﻔﻮًﺍ ﺃﺣﺪ((‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫ﺽ َﻫﻮْﻧﹰﺎ‬‫) ‪َ ( ٣٥‬ﻭ ِﻋﺒَﺎ ُﺩ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﻤﺸُﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ْﺭ ﹺ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺽ َﻫﻮْﻧﹰﺎ ﻭَﺇﹺﺫﹶﺍ ﺧَﺎ ﹶﻃَﺒﻬُﻢُ ﺍﻟﹾ ﺠَﺎﻫِﻠﹸﻮﻥﹶ ﻗﹶﺎﻟﹸﻮﺍ‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ )) َﻭ ِﻋﺒَﺎ ُﺩ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﻤﺸُﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫َﺳﻠﹶﺎﻣﹰﺎ }‪ { ٦٣‬ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﻫﺬﻩ ﻟﻮﺣﺔ ﻗﺮﺁﻧﻴﺔ ﺭﲰﺖ ﻓﻴﻬﺎ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻭﺿﺢ ﺍﷲ ﻓﻴﻬﺎ ﻣﻌﺎﳌﻬﻢ ﻭﺻﻔﺎﻬﺗﻢ ﻭﺟﻌﻠﻬﻢ ﺃﳕﻮﺫﺟﹰﺎ ﻳﻘﺘﺪﻯ ﻬﺑﻢ‬
 ‫ﻭﻳﺘﺄﺳﻰ ﻬﺑﻤﻮﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻫﻢ ﺍﳌﻨﺴﻮﺑﻮﻥ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ﻓﻜﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻋﺒﺎﺩ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻟﻠﻄﺎﻏﻮﺕ ﻭﻟﻠﺸﻬﻮﺍﺕ ﻓﺈﻥ‬
‫ﻫﻨﺎﻙ ﻋﺒﺎﺩﹰﺍ ﷲ ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻋﺒﺎﺩﹰﺍ ﻟﻠﺪﻧﻴﺎ ﻭﺍﻟﻨﺴﺎﺀ ﻓﺈﻥ ﻫﻨﺎﻙ ﻋﺒﻴﺪُ ﷲ ﻭﺣﺪﻩ ‪.‬‬
‫ﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺬﻳﻦ ﻳﺌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺃﻥ ﻳﻐﻮﻳﻬﻢ ﺃﻭ ﳚﺪ ﻣﻨﻔﺬﹰﺍ ﻟﻠﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﻢ ﻓﻘﺪ ﺃﻗﺴﻢ ﻛﻤﺎ ﻗﺎﻝ ﺟﻞ ﻭﻋﻼ ‪) :‬ﻗﹶﺎ ﹶﻝ‬
‫ﲔ }‪ (({ ٨٣‬ﺹ‬ ‫ﺼَ‬ ‫ﲔ }‪ { ٨٢‬ﹺﺇﻟﱠﺎ ِﻋﺒَﺎ َﺩ َﻙ ِﻣ ْﻨﻬُﻢُ ﺍﻟﹾﻤُ ﺨْﹶﻠ ِ‬ ‫ﻚ ﹶﻟﺄﹸ ﹾﻏ ﹺﻮَﻳﻨﱠﻬُ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬
‫ﹶﻓﹺﺒ ِﻌﺰﱠِﺗ َ‬
‫ﻚ ِﻣ َﻦ ﺍ ﹾﻟﻐَﺎﻭﹺﻳ َﻦ((ﺍﳊﺠﺮ‪٤٢‬‬ ‫ﻚ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺳُﻠﹾﻄﹶﺎﻥﹲ ﹺﺇﻻﱠ َﻣ ﹺﻦ ﺍﺗﱠَﺒ َﻌ َ‬ ‫ﺲ ﹶﻟ َ‬‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪) :‬ﹺﺇﻥﱠ ِﻋﺒَﺎﺩِﻱ ﹶﻟْﻴ َ‬
‫ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻧﺴﺒﻬﻢ ﺍﷲ ﺇﱃ ﺫﺍ ﺗﻪ‬
‫ﲔ ﻭﴰﺎﻝ ﻭﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻣﻦ ﲢﺘﻬﻢ ‪.‬‬ ‫ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺇﻧﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺬﻱ ﻋﻠﻢ ﺃﻬﻧﻢ ﺃﻫﻞ ﻟﺮﲪﺘﻪ ﻭﺃﻥ ﺭﲪﺘﻪ ﲢﻴﻄﻬﻢ ﻋﻦ ﳝ ِﹴ‬
‫ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ ﻭَﺳَﻠﹶﺎﻡٌ َﻋﻠﹶﻰ ِﻋﺒَﺎ ِﺩ ِﻩ‬ ‫ﺐ ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ َﻭ ْﻋﺪُﻩُ ﻣَﺄﹾﺗِﻴ‪‬ﺎ( ﻣﺮﱘ ‪) ،٦١‬ﹸﻗ ﹾﻞ ﺍﹾﻟ َ‬ ‫ﺕ َﻋ ْﺪ ٍﻥ ﺍﻟﱠﺘِﻲ َﻭ َﻋ َﺪ ﺍﻟﺮﱠ ْﺣﻤَﺎ ﹸﻥ ِﻋﺒَﺎ َﺩﻩُ ﺑﹺﺎ ﹾﻟ َﻐ ْﻴ ﹺ‬ ‫) َﺟﻨﱠﺎ ِ‬
‫ﺍﻟﱠﺬِﻳ َﻦ ﺍ ﺻْﻄﹶﻔﹶﻰ( ‪ ٥٩‬ﺍﻟﻨﻤﻞ‪.‬‬
‫ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﻳﺎ ﻋﺒﺪ ﺍﷲ‬
‫ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ؟ ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﻨﺘﺴﺐ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﻫﺆﻻﺀ ﻣﺎ ﻋﻠﻴﻚ ﺇﻻ‬
‫ﻼ ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻭﻟﻜﻦ ﺃﻓﻌﺎﻟﻪ ﺗﻘﻮﻝ ﻏﲑ ﺫﻟﻚ‬ ‫ﺃﻥ ﺗﺘﺼﻒ ﺑﺼﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻗﻮ ﹰﻻ ﻭﻋﻤ ﹰ‬
‫ﺽ َﻫﻮْﻧﹰﺎ((‬ ‫ﺃﻭﻝ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﻬﺗﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪) :‬ﻭﻋﺒَﺎ ُﺩ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﻤﺸُﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫ﺇﻥﹼ ﺻﻔﺔ ﺍﳌﺸﻲ ﳍﺎ ﻋﻨﺪ ﺍﷲ ﻗﻴﻤﺔ ﻷﻬﻧﺎ ﺗﻌﱪ ﻋﻤﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﺸﺎﻋﺮ ﻭﺃﺧﻼﻕ ﻓﺎﳌﺘﻜﱪﻭﻥ ﻭﺍﳌﺘﺠﱪﻭﻥ ﳍﻢ ﻣﺸﻴﺔ‬
‫ﻭﺍﳌﺘﻮﺍﺿﻌﻮﻥ ﳍﻢ ﻣﺸﻴﺔ ﻛﻞ ﳝﺸﻲ ﻣﻌﱪﹰﺍ ﻋﻤﺎ ﰲ ﺫﺍﺗﻪ‬
‫ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﳝﺸﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﻮﻧﹰﺎ ﻣﺘﻮﺍﺿﻌﲔ ﻫﻴّﻨﲔ ﻟﻴّﻨﲔ ﳝﺸﻮﻥ ﺑﺴﻜﻴﻨ ٍﺔ ﻭﻭﻗﺎﺭ ﺑﻼ ﲡﱪ ﻭﺍﺳﺘﻜﺒﺎﺭ ﻭﻻ ﻳﺴﺘﻌﻠﻮﻥ‬
‫ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ‪.‬‬
‫ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﳝﺸﻮﻥ ﻣﺸﻴﺔ ﻣﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﻷﺭﺽ ﺧﺮﺝ ﻭﺇﱃ ﺍﻷﺭﺽ ﻳﻌﻮﺩ ))ﻣِﻨْﻬَﺎ َﺧﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ْﻢ َﻭﻓِﻴﻬَﺎ ُﻧﻌِﻴ ُﺪ ﹸﻛ ْﻢ َﻭ ِﻣْﻨﻬَﺎ‬
‫ﺨ ﹺﺮﺟُﻜﹸ ْﻢ ﺗَﺎ َﺭ ﹰﺓ ﺃﹸﺧْﺮَﻯ((ﻃﻪ‪٥٥‬‬ ‫ﻧُ ْ‬

‫ﺍﻋﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‬

‫ﺃﻧﻪ ﻟﻴﺲ ﻣﻌﲎ ﳝﺸﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﻮﻧﹰﺎ ﺃﻬﻧﻢ ﳝﺸﻮﻥ ﻣﺘﻤﺎﻭﺗﲔ ﻣﻨﻜﺴﻲ ﺍﻟﺮﺅﻭﺱ ﻛﻤﺎ ﻳﻔﻬﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻓﻬﺬﺍ ﺭﺳﻮﻝ‬
‫ﻯ ﻭﺃﺣﺴﻨﻬﺎ ﻭﺃﺳﻜﻨﻬﺎ‬ ‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺃﺳﺮﻉ ﺍﻟﻨﺎﺱ ﻣﺸﻴﺔ ً‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬
‫)ﻣﺎ ﺭﺃﻳﺖ ﺷﻴﺌﹰﺎ ﺃﺣﺴﻦ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﻛﺄﻥ ﺍﻟﺸﻤﺲ ﲡﺮﻱ ﰲ ﻭﺟﻬﻪ ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﺃﺳﺮﻉ ﰲ ﻣﺸﻴﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻛﺄﳕﺎ ﺍﻷﺭﺽ ﺗﻄﻮﻯ ﻟﻪ (‪.‬‬
‫ﻼ ﳝﺸﻲ ﺭﻭﻳﺪﹰﺍ ﻣﻄﺎﻃﺄ ﺍﻟﺮﺃﺱ ﻓﻘﺎﻝ ‪ :‬ﻣﺎﻟﻚ ﺃﺃﻧﺖ ﻣﺮﻳﻀﹰﺎ ؟ ﻗﺎﻝ ‪ :‬ﻻ ﻓﻌﻼﻩ ﺑﺎﻟﺪﺭﺓ ﻭﺃﻣﺮﻩ ﺃﻥ‬ ‫ﻭﺭﺃﻯ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺟ ﹰ‬
‫ﳝﺸﻲ ﻣﺸﻴﺔ ﺍﻷﻗﻮﻳﺎﺀ ‪.‬‬
‫ﻭﺭﺃﺕ ﺃﺣﺪ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ﺷﺒﺎﺑﹰﺎ ﳝﺸﻮﻥ ﻣﺘﻤﺎﻭﺗﲔ ﻓﻘﺎﻟﺖ ﻣﻦ ﻫﺆﻻﺀ ؟ ﻗﺎﻟﻮﺍ ﺍﻟﻨﺴّﺎﻙ ﺍﻟﺰﻫﺎﺩ‪.‬‬
‫ﻓﻘﺎﻟﺖ ‪ :‬ﻟﻘﺪ ﺭﺃﻳﺖ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻫﺆﻻﺀ ﻭﺍﻟﻘﺮﺁﻥ ﻬﻧﻰ ﻋﻦ ﻣﺸﻲ ﺍﳌﺮﺡ ﻭﺍﻟﺒﻄﺮ‬
‫ﺠﺒَﺎ ﹶﻝ‬
‫ﺽ ﻭَﻟﹶﻦ َﺗ ْﺒﻠﹸ ﹶﻎ ﺍﹾﻟ ﹺ‬ ‫ﻕ ﺍ َﻷ ْﺭ َ‬ ‫ﺨ ﹺﺮ َ‬
‫ﻚ ﻟﹶﻦ َﺗ ْ‬
‫ﺽ َﻣﺮَﺣﹰﺎ ﹺﺇﻧﱠ َ‬
‫ﺶ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬ ‫ﻭﺍﻟﻔﺨﺮ ﻭﺍﻻﺧﺘﻴﺎﻝ ﻗﺎﻝ ﺗﻌﺎﱃ ‪َ )) :‬ﻭ ﹶﻻ َﺗ ْﻤ ﹺ‬
‫ﻃﹸﻮ ﹰﻻ(( ﺍﻹﺳﺮﺍﺀ‪٣٧‬‬
‫ﺨﺘَﺎ ﹴﻝ ﹶﻓ ﺨُﻮ ﹴﺭ‬‫ﺤﺐﱡ ﹸﻛﻞﱠ ُﻣ ْ‬ ‫ﺽ َﻣﺮَﺣﹰﺎ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ ُﻳ ِ‬‫ﺶ ﻓِﻲ ﺍﹾﻟﹶﺄ ْﺭ ﹺ‬
‫ﺱ َﻭﻟﹶﺎ َﺗ ْﻤ ﹺ‬
‫ﺼﻌﱢ ْﺮ َﺧﺪﱠ َﻙ ﻟِﻠﻨﱠﺎ ﹺ‬
‫ﻭﻫﺬﺍ ﻟﻘﻤﺎﻥ ﻳﻮﺻﻲ ﺍﺑﻨﻪ )) َﻭﻟﹶﺎ ُﺗ َ‬
‫((ﻟﻘﻤﺎﻥ‪١٨‬‬
 ‫ﻻ ُﺗ ِﻤ ﹾﻞ ﻭﺟﻬﻚ ﻋﻦ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻛﻠﱠﻤﺘﻬﻢ ﺃﻭ ﻛﻠﻤﻮﻙ؛ ﺍﺣﺘﻘﺎ ًﺭ ﺍ ﻣﻨﻚ ﳍﻢ ﻭﺍﺳﺘﻜﺒﺎﺭًﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﲤﺶ ﰲ ﺍﻷﺭﺽ ﺑﲔ‬
‫ﺍﻟﻨﺎﺱ ﳐﺘﺎﻻ ﻣﺘﺒﺨﺘﺮًﺍ‪ ،‬ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﻣﺘﻜﱪ ﻣﺘﺒﺎﻩ ﰲ ﻧﻔﺴﻪ ﻭﻫﻴﺌﺘﻪ ﻭﻗﻮﻟﻪ‪.‬‬
‫ﻭﻻ ﺗﻜﻠﻢ ﺍﻟﻨﺎﺱ ﻭﺃﻧﺖ ﻣﻌﺮﺽ ﻋﻨﻬﻢ ﺑﻞ ﺃﻗﺒﻞ ﻋﻠﻴﻬﻢ ﺑﻮﺟﻬﻚ ﻭﺗﻮﺍﺿﻊ ﻭﺍﺑﺘﺴﻢ ﻓﺎﻻﺑﺘﺴﺎﻣﺔ ﺻﺪﻗﺔ ﻭﺍﷲ ﻻ ﳛﺐ ﻛﻞ‬
‫ﳐﺘﺎ ﹴﻝ ﻓﺨﻮﺭ‪ ،‬ﺍﳌﺨﺘﺎﻝ ﺍﻟﺬﻱ ﻳُﻈﻬﺮ ﺃﺛﺮ ﺍﻟﻜﱪ ﰲ ﺃﻓﻌﺎﻟﻪ‪.‬‬
‫ﻭﺍﻟﻔﺨﻮﺭ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﺛﺮ ﺍﻟﻜﱪ ﰲ ﺃﻗﻮﺍﳍﻮﺍﷲ ﳛﺐ ﺍﳌﺘﻮﺍﺿﻊ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻗﺪﺭ ﻧﻔﺴﻪ ﻭﻻ ﳛﺘﻘﺮ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺎﻥ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻋﻮﻭﻳﻘﻮﻝ‪:‬‬
‫) ﺍﻟﻠﻬﻢ ﺃﺣﻴﻴﲏ ﻣﺴﻜﻴﻨﺎﹰ ﻭﻣﺘﲏ ﻣﺴﻜﻴﻨﺎﹰ ﻭﺃﺣﺸﺮﱐ ﰲ ﺯﻣﺔ ﺍﳌﺴﺎﻛﲔ (‬
‫ﺭﻭﻯ ﺍﻻﻣﺎﻡ ﺃﲪﺪ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﻣﻦ ﺗﻌﻈﻢ ﰲ ﻧﻔﺴﻪ ﺃﻭ ﺍﺧﺘﺎﻝ ﰲ ﻣﺸﻴﺘﻪ ﻟﻘﻲ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﻫﻮ‬
‫ﻏﻀﺒﺎﻥ ((‬

‫ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ ) :‬ﺑﻴﻨﻤﺎ ﺭﺟﻞ ﳑﻦ ﻗﺒﻠﻜﻢ ﻳﺘﺒﺨﺘﺮ ﳝﺸﻲ ﰲ ﺑﺮﺩﺗﻪ ﻗﺪ‬
‫ﺃﻋﺠﺒﺘﻪ ﻧﻔﺴﻪ ﻓﺨﺴﻒ ﺍﷲ ﺑﻪ ﺍﻷﺭﺽ ﻓﻬﻮ ﻳﺘﺠﻠﺠﻞ ﻓﻴﻬﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ (‬
‫ﺇﺫﹰﺍ ﻋﻼﻡ ﻳﺘﻜﱪ ﺍﻟﻨﺎﺱ ﻋﻼﻡ ﻳﺘﻤﻴﺰﻭﻥ ﻋﻼﻡ ﻳﺴﺘﻌﻠﻮﻥ ﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺑﺄﻣﻮﺍﳍﻢ ﻭﻣﻨﺎﺻﺒﻬﻢ ﻭﻟﻮ ﻧﻈﺮﻭﺍ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﻟﻮﺟﺪﻭﺍ‬
‫ﺃﻥ ﺃﺑﺎﻫﻢ ﺍﳌﺎﺀ ﺍﳌﻬﲔ ﻭﺟﺪّﻫﻢ ﺍﻟﺘﺮﺍﺏ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ ) :‬ﻭﺑﺪﺃ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﲔ ‪ ،‬ﰒ ﺟﻌﻞ ﻧﺴﻠﻪ ﻣﻦ ﺳﻼﻟ ٍﺔ ﻣﻦ ﻣﺎ ٍﺀ‬
‫ﻣﻬﲔ (‪.‬‬
‫ﺭﺃﻯ ﻣﻄﺮﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺣﺪ ﺍﻷﻣﺮﺍﺀ ﳝﺸﻲ ﻣﺘﺒﺨﺘﺮﹰﺍ ﻓﻨﻬﺎﻩ ﻭﻗﺎﻝ ﻫﺬﻩ ﻣﺸﻴﺔﹲ ﻳﺒﻐﻀﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺃﻣﺎ ﺗﻌﺮﻓﲏ ؟‬
‫ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ﺃﻋﺮﻓﻚ‪ ..‬ﻭﺃﻋﺮﻑ ﻣﻦ ﺃﻧﺖ ‪ .‬ﺍﻧﺖ ﺍﻟﺬﻱ ﺃﻭﻟﻚ ﻧﻄﻔﺔ ﻣﺬﺭﺓ ‪ ،‬ﻭﺁﺧﺮﻙ ﺟﻴﻔﺔﹸ ﻗﺬﺭﻩ ‪ ،‬ﻭﺃﻧﺖ ﻣﻊ ﺫﻟﻚ ﲢﻤﻞ‬
‫ﺍﻟﻌﺬﺭﻩ‬
‫ﻓﻴﺎ ﻋﺠﺒﹰﺎ ﳑﻦ ﺧﺮﺝ ﻣﻦ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﻣﺮﺗﲔ ﻛﻴﻒ ﻳﺘﻜﱪ ‪.‬‬
‫ﻭﻻ ﳝﺸﻲ ﻓﻮﻕ ﺍﻷﺭﺽ ﺇﻻ ﺗﻮﺍﺿﻌﹰﺎ‬
‫ﻓﻜﻢ ﲢﺘﻬﺎ ﻗﻮﻡ ﻫ ُﻢ ﻣﻨﻚ ﺃﺭﻓ ُﻊ‬
‫‪ ...‬ﻭﺇﻥ ﻛﻨﺖ ﻋ ﹴﺰ ﻭﺟﺎ ٍﻩ ﻭﻣﻨﻌٍﺔ‬
‫‪ ... ... ... ...‬ﻓﻜﻢ ﻣﺎﺕ ﻣﻦ ﻗﻮ ﹴﻡ ﳘﻮ ﻣﻨﻜﻢ ﺃﻗﻨ ُﻊ‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪ ﺍﳌﺘﻮﺍﺿﻌﲔ ﻛﺎﻥ ﳝﺸﻲ ﺧﻠﻒ ﺃﺻﺤﺎﺏ ﻛﻮﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﻭﻛﺎﻥ ﳚﻠﺲ ﻻ ﻳﺘﻤﻴﺰ‬
‫ﻋﻠﻴﻬﻢ ‪ ،‬ﺣﱴ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺮﻳﺐ ﻟﻴﺄﰐ ﻓﻴﻘﻮﻝ ﺃﻳﻜﻢ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﻛﺎﻥ ﰲ ﺑﻴﺘﻜﻢ ﰲ ﻣﻬﻨﺔ ﺃﻫﻠﻪ ‪ ،‬ﻳﺮﻗﻊ ﺛﻮﺑﻪ ﻭﳜﺼﻒ‬
‫ﻧﻌﻠﻪ ﻭﳛﻠﺐ ﺷﺎﺗﻪ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٣٦‬ﻭَﺇﹺﺫﹶﺍ ﺧَﺎ ﹶﻃَﺒﻬُﻢُ ﺍﻟﹾ ﺠَﺎﻫِﻠﹸﻮﻥﹶ ﻗﹶﺎﻟﹸﻮﺍ َﺳﻠﹶﺎﻣﹰﺎ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﳝﺸﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﻮﻧﹰﺎ ﻭﺇﺫﺍ ﺧﺎﻃﺒﻬﻢ ﺍﳉﺎﻫﻠﻮﻥ ﻗﺎﻟﻮﺍ ﺳﻼﻣﹰﺎ ‪.‬‬
‫ﻓﻬﻢ ﻻ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﲪﺎﻗﺔ ﺍﳊﻤﻘﻰ ﻭﺳﻔﻪ ﺍﻟﺴﻔﻬﺎﺀ ﻭﻳﺘﺮﻓﻌﻮﻥ ﻋﻦ ﺍﻟﺮﺩ ﻋﻦ ﻛﻞ ﺳﺐ ﻭﺷﺘﻢ ﻭﺍﺳﺘﻬﺰﺍﺀ ﺇﳕﺎ ﻫﻢ ﺃﻛﺮﻡ‬
‫ﻭﺃﺭﻓﻊ " ﻭﺇﺫﺍ ﺧﺎﻃﺒﻬﻢ ﺍﳉﺎﻫﻠﻮﻥ ﻗﺎﻟﻮﺍ ﺳﻼﻣﹰﺎ‪.‬‬
 ‫ﻺ ْﻧﺴَﺎ ِﻥ َﻋﺪُﻭّﹰﺍ ﻣﱡﺒﹺﻴﻨﹰﺎ‬ ‫ﺴﻦُ ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ﻳَﻨ َﺰ ﻍﹸ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ِﻟ ِ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪َ )):‬ﻭﻗﹸﻞ ﻟﱢ ِﻌﺒَﺎﺩِﻱ ﻳَﻘﹸﻮﻟﹸﻮ ﹾﺍ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﹶﺃ ْﺣ َ‬
‫((ﺍﻹﺳﺮﺍﺀ‪٥٣‬‬
‫ﻭﻗﻞ ﻟﻌﺒﺎﺩﻱ ﺍﳌﺆﻣﻨﲔ ﻳﻘﻮﻟﻮﺍ ﰲ ﲣﺎﻃﺒﻬﻢ ﻭﲢﺎﻭﺭﻫﻢ ﺍﻟﻜﻼﻡ ﺍﳊﺴﻦ ﺍﻟﻄﻴﺐ؛ ﻓﺈﻬﻧﻢ ﺇﻥ ﱂ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ ﺃﻟﻘﻰ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﻨﻬﻢ‬
‫ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﳋﺼﺎﻡ‪ .‬ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻛﺎﻥ ﻟﻺﻧﺴﺎﻥ ﻋﺪﻭًﺍ ﻇﺎﻫﺮ ﺍﻟﻌﺪﺍﻭﺓ‪.‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻗﺎﻝ‪ ) :‬ﱂ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺣﺸﺎ ﻭﻻ ﻣﺘﻔﺤﺸﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪:‬‬
‫ﺇﻥ ﻣﻦ ﺧﻴﺎﺭﻛﻢ ﺃﺣﺴﻨﻜﻢ ﺃﺧﻼﻗﺎ ( ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ‪.‬‬
‫ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ ) :‬ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺃﺛﻘﻞ ﰲ ﻣﻴﺰﺍﻥ ﺍﳌﺆﻣﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺧﻠﻖ ﺣﺴﻦ‪،‬‬
‫ﻭﺇﻥ ﺍﷲ ﻟﻴﺒﻐﺾ ﺍﻟﻔﺎﺣﺶ ﺍﻟﺒﺬﻱﺀ( ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ‪.‬‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ " :‬ﺇﻥ ﺍﳌﺆﻣﻦ ﻟﻴﺪﺭﻙ ﲝﺴﻦ ﺍﳋﻠﻖ‬
‫ﺩﺭﺟﺔ ﺍﻟﺼﺎﺋﻢ ﻭﺍﻟﻘﺎﺋﻢ " ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ‪.‬‬
‫ﻋﻦ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ) :‬ﺣﺴﻦ ﺍﳋﻠﻖ ﺧﻠﻖ ﺍﷲ ﺍﻷﻋﻈﻢ(‪.‬‬
‫ﺇﻥ ﺩﻋﺎﻣﺔ ﺣﺴﻦ ﺍﳋﻠﻖ ﺍﻟﱵ ﻬﺑﺎ ﻳﻘﻮﻡ‪ ،‬ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻄﻴﺒﺔ ﻭﻣﺪﺍﺭﺍﺓ ﺍﻟﺴﻔﻬﺎﺀ‪ ،‬ﻭﻗﺪ ﺍﻣﱳ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﺒﻴﻪ‬
‫ﺖ ﹶﻟ ُﻬ ْﻢ َﻭﹶﻟ ْﻮ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻥ ﺟﻌﻠﻪ ﻟﻴﻨﺎ ﻣﻊ ﺍﻟﻘﻮﻡ ﻏﲑ ﻓﻆ ﻭﻻ ﻋﻨﻴﻒ ﻭﻻ ﺟﺒﺎﺭ ﻓﻘﺎﻝ‪) :‬ﻓﹶﺒﹺﻤَﺎ َﺭ ْﺣ َﻤ ٍﺔ ِﻣ ْﻦ ﺍﻟﻠﱠ ِﻪ ِﻟْﻨ َ‬
‫ﻚ(ﺁﻝ ﻋﻤﺮﺍﻥ ‪١٥٩‬؛ ﻭﻧﺼﺢ ﻣﻮﺳﻰ ﻭﺃﺧﺎﻩ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺇﺫ‬ ‫ﺐ ﻟﹶﺎﻧْﻔﹶﻀﱡﻮﺍ ِﻣ ْﻦ َﺣ ْﻮِﻟ َ‬‫ﻆ ﺍ ﹾﻟ ﹶﻘ ﹾﻠ ﹺ‬
‫ﺖ ﻓﹶﻈًّﺎ ﹶﻏﻠِﻴ ﹶ‬
‫ﻛﹸ ْﻨ َ‬
‫ﺃﺭﺳﻠﻬﻤﺎ ﺇﱃ ﻓﺮﻋﻮﻥ )ﹶﻓﻘﹸﻮﻟﹶﺎ ﹶﻟﻪُ ﹶﻗ ْﻮﻟﹰﺎ ﻟﹶﻴﱢﻨًﺎ ﹶﻟ َﻌﻠﱠﻪُ َﻳَﺘ ﹶﺬﻛﱠﺮُ ﹶﺃ ْﻭ ﻳَﺨْﺸَﻰ( ﻃﻪ ‪.٤٤‬‬
‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬
‫) ﺇﻥ ﺍﷲ ﺭﻓﻴﻖ ﳛﺐ ﺍﻟﺮﻓﻖ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ (ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬
‫) ﺇﻥ ﺍﷲ ﺭﻓﻴﻖ ﳛﺐ ﺍﻟﺮﻓﻖ‪ ،‬ﻭﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﻣﺎ ﻻ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﻌﻨﻒ ﻭﻣﺎ ﻻ ﻳﻌﻄﻲ ﻋﻠﻰ ﺳﻮﺍﻩ ( ﻣﺴﻠﻢ‪.‬‬
‫" ﻣﻦ ﺃﻋﻄﻲ ﺣﻈﻪ ﻣﻦ ﺍﻟﺮﻓﻖ ﻓﻘﺪ ﺃﻋﻄﻲ ﺣﻈﻪ ﻣﻦ ﺍﳋﲑ‪ ،‬ﻭﻣﻦ ﺣﺮﻡ ﺣﻈﻪ ﻣﻦ ﺍﻟﺮﻓﻖ ﻓﻘﺪ ﺣﺮﻡ ﺣﻈﻪ ﻣﻦ ﺍﳋﲑ"‪.‬‬

‫" ﺃﻻ ﺃﺧﱪﻛﻢ ﲟﻦ ﳛﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻭ ﲟﻦ ﲢﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ؟ ﲢﺮﻡ ﻋﻠﻰ ﻛﻞ ﻫﲔ ﻟﲔ ﺳﻬﻞ"‪.‬‬
‫ﺴَﻨﺔﹸ َﻭﻟﹶﺎ ﺍﻟﺴﱠﻴﱢﹶﺌ ﹸﺔ ﺍ ْﺩﹶﻓ ْﻊ ﺑﹺﺎﻟﱠﺘِﻲ ِﻫ َﻲ‬
‫ﺤَ‬‫ﺴَﺘﻮﹺﻱ ﺍﻟﹾ َ‬
‫ﻭﺣﺴﻦ ﺍﻟﻜﻼﻡ ﻣﻊ ﺍﻷﻋﺪﺍﺀ ﻳﻄﻔﺊ ﺧﺼﻮﻣﺘﻬﻢ ﻭﻳﻜﺴﺮ ﺷﻮﻛﺘﻬﻢ )) َﻭﻟﹶﺎ َﺗ ْ‬
‫ﻚ َﻭَﺑﻴَْﻨﻪُ ﻋَﺪَﺍﻭَﺓﹲ ﹶﻛﹶﺄﻧﱠﻪُ َﻭِﻟﻲﱞ ﺣَﻤِﻴﻢٌ (( ﻓﺼﻠﺖ‪ ٣٤‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬ ‫ﺴﻦُ ﻓﹶﺈﹺﺫﹶﺍ ﺍﻟﱠﺬِﻱ َﺑ ْﻴَﻨ َ‬
‫ﹶﺃ ْﺣ َ‬
‫ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٣٧‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﻳَﺒﹺﻴﺘُﻮﻥﹶ ِﻟ َﺮﺑﱢ ﹺﻬ ْﻢ ُﺳﺠﱠﺪﹰﺍ َﻭِﻗﻴَﺎﻣﹰﺎ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻫﺆﻻﺀ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺭﺃﻳﻨﺎ ﺣﺎﳍﻢ ﻣﻊ ﺃﻧﻔﺴﻬﻢ ﻭﻫﻮ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻻ ﺍﻟﻔﺨﺮ ﻭﻻ ﺍﻟﻜﱪﻳﺎﺀ ﻭﺣﺎﳍﻢ ﻣﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺟﻬﻞ‬
‫ﺍﻟﺴﻔﻬﺎﺀ ‪.‬‬
‫ﰒ ﺍﻧﻈﺮﻭﺍ ﺣﺎﳍﻢ ﻣﻊ ﺭﻬﺑﻢ ﺇﺫﺍ ﺧﻴّﻢ ﺍﻟﻠﻴﻞ ﻭﺃﺭﺧﻰ ﺳﺪﻭﻟﻪ ﺇﺫﺍ ﺃﻭﻯ ﺍﻟﻨﺎﺱ ﺇﱃ ﻓﺮﺷﻬﻢ ﻛﺎﻥ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻣﻊ ﺭﻬﺑﻢ‬
‫)) ﻳﺒﻴﺘﻮﻥ ﻟﺮﻬﺑﻢ ﺳﺠﺪﹰﺍ ﻭﻗﻴﺎﻣﹰﺎ ((‬
‫ﺑﻴﻨﻤﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻏﻔﻼﻬﺗﻢ ﻧﺎﺋﻤﻮﻥ ﻭﰲ ﺳﻬﺮﻫﻢ ﻣﺎﺟﻨﻮﻥ ﻫﻨﺎﻙ ﻋﺒﺎﺩ ﻳﺒﻴﺘﻮﻥ ﻟﺮﻬﺑﻢ ﺳﺠﺪﹰﺍ ﻭﻗﻴﺎﻣﹰﺎ ‪ ،‬ﺇﻬﻧﻢ ﻳﻀﻌﻮﻥ‬
 ‫ﺍﳉﺒﺎﻩ ﺍﻟﱵ ﱂ ﺗﻨﺤﲏ ﳌﺨﻠﻮﻕ ﻳﻀﻌﻮﻬﻧﺎ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺭﺍﻛﻌﺔ ﺳﺎﺟﺪﺓ ﺧﺎﺷﻌﺔ ﺧﺎﺋﻔﺔ ﻃﺎﺋﻌﺔ‬
‫ﺴَﺘ ﹾﻜﹺﺒﺮُﻭ ﹶﻥ ((ﺍﻟﺴﺠﺪﺓ‪١٥‬‬ ‫ﺤ ْﻤ ِﺪ َﺭﺑﱢ ﹺﻬ ْﻢ َﻭ ُﻫ ْﻢ ﻟﹶﺎ َﻳ ْ‬
‫))ﹺﺇﻧﱠﻤَﺎ ﻳُ ْﺆ ِﻣﻦُ ﺑﹺﺂﻳَﺎﺗِﻨَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹸﺫﻛﱢﺮُﻭﺍ ﹺﺑﻬَﺎ ﺧَﺮﱡﻭﺍ ُﺳ ﺠﱠﺪﹰﺍ َﻭ َﺳﺒﱠ ﺤُﻮﺍ ﹺﺑ َ‬
‫ﻭﻫﻢ ﻗﻴﺎﻣﺎ ﻳﺘﻠﻮﻥ ﺃﻳﺎﺕ ﺍﷲ ﻳﺴﺄﻟﻮﻧﻪ ﺍﳉﻨﻪ ﻭﻳﺴﺘﻌﻴﺬﻭﻥ ﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺇﻬﻧﻢ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻟﻴﺲ ﻃﻠﺒﹰﺎ ﳌﺮﺿﺎﺓ ﺍﺣﺪ ﻭﻻ ﻹﻳﺘﻐﺎﺀ ﳏﻤﺪﺓ ﺍﻭ ﺷﻬﺮﺓ ﻭﺇﳕﺎ ﻳﺒﻴﺘﻮﻥ ﻟﺮﻬﺑﻢ ﺳﺠّﺪﹰﺍ ﻭﻗﻴﺎﻣﹰﺎ ﻳﺒﺘﻐﻮﻥ ﻭﺟﻬﻪ‬
‫ﻳﺮﺟﻮﻥ ﺭﲪﺘﻪ ﻭﳜﺎﻓﻮﻥ ﻋﺬﺍﺑﻪ ‪.‬‬
‫ﺴَﺘﻮﹺﻱ‬
‫ﺤ ﹶﺬﺭُ ﺍﻟﹾﺂ ِﺧ َﺮ ﹶﺓ ﻭَﻳَﺮْﺟُﻮ َﺭ ْﺣ َﻤ ﹶﺔ َﺭﺑﱢ ِﻪ ﹸﻗ ﹾﻞ َﻫ ﹾﻞ َﻳ ْ‬‫ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻘﺎﺋﻞ ﻋﻨﻬﻢ ))ﹶﺃﻣﱠ ْﻦ ﻫُ َﻮ ﻗﹶﺎﻧﹺﺖٌ ﺁﻧَﺎﺀ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﺳَﺎﺟﹺﺪﹰﺍ َﻭﻗﹶﺎﺋِﻤﹰﺎ َﻳ ْ‬
‫ﺏ ((ﺍﻟﺰﻣﺮ‪٩‬‬ ‫ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻟﹶﺎ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﹺﺇﻧﱠﻤَﺎ َﻳَﺘ ﹶﺬﻛﱠﺮُ ﹸﺃ ْﻭﻟﹸﻮﺍ ﺍ ﹾﻟﹶﺄ ﹾﻟﺒَﺎ ﹺ‬

‫ﳌﺎ ﺃﺭﺷﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﻟﻴﺎﺀﻩ ﺇﱃ ﺻﻔﺔ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺣﺎﳍﻢ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻣﻦ ﺗﺮﻙ ﺍﻹﻳﺬﺍﺀ ﻭﺍﻟﻌﺪﻭﺍﻥ ﻣﺒﺎﺩﺃﺓ ﻭﺟﺰﺍﺀ‪،‬‬
‫ﻋﻘﺐ ﺑﺬﻛﺮ ﺻﻔﺎﻬﺗﻢ ﺑﺎﻟﻠﻴﻞ ﺳﺠﻮﺩﺍ ﻭﻗﻴﺎﻣﺎ )ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻳَﺒﹺﻴﺘُﻮﻥﹶ ِﻟ َﺮﺑﱢ ﹺﻬ ْﻢ ﺳُ ﺠﱠﺪًﺍ َﻭِﻗﻴَﺎﻣًﺎ (؛ ﻓﺘﻜﺎﻣﻞ ﺑﺬﻟﻚ ﻳﻮﻡ ﺍﳌﺆﻣﻦ ﻟﻴﻠﻪ‬
‫ﻭﻬﻧﺎﺭﻩ‪ ،‬ﺳﺮﻩ ﻭﻋﻼﻧﻴﺘﻪ‪ ،‬ﺑﺮﺍ ﺑﺎﳋﻠﻖ ﻭﻗﻴﺎﻣﺎ ﲝﻖ ﺍﳋﺎﻟﻖ‪.‬‬
‫ﺇﻥ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﺃﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﻌﺪ ﺍﳌﻔﺮﻭﺿﺎﺕ‪ ،‬ﻷﻥ ﺍﻟﻌﺒﺪ ﳜﻠﻮ ﻓﻴﻪ ﺇﱃ ﺭﺑﻪ ﺩﻭﻥ ﺭﻳﺎﺀ ﺃﻭ ﺗﺴﻤﻴﻊ‪ ،‬ﻭﻳﺪﻋﻮﻩ ﻭﻳﺘﻀﺮﻉ ﻟﻪ‬
‫ﺑﻄﻤﺄﻧﻴﻨﺔ ﻧﻔﺲ ﻭﻫﺪﻭﺀ ﺑﺎﻝ ﻭﺧﺸﻮﻉ ﻗﻠﺐ‪ ،‬ﺧﺎﻟﻴﺎ ﻣﻦ ﳘﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻭﺷﻮﺍﺋﺐ ﺍﳊﻴﺎﺓ ﻭﺷﻮﺍﻏﻞ ﺍﻟﻜﺴﺐ ﻭﺍﻷﻫﻞ ﻭﺍﻟﻮﻟﺪ‪،‬‬
‫ﻓﺘﻜﻮﻥ ﻋﺒﺎﺩﺗﻪ ﺃﺷﺪ ﺇﺧﻼﺻﺎ ﻭﺩﻋﺎﺅﻩ ﺃﻛﺜﺮ ﺻﺪﻗﺎ‪ ،‬ﻭﻣﻮﻗﻔﻪ ﻣﻦ ﺭﺑﻪ ﺃﺑﻠﻎ ﻗﺮﺑﺎ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬
‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ ) :‬ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ﻭﻫﻮ ﺳﺎﺟﺪ‪ ،‬ﻓﺄﻛﺜﺮﻭﺍ ﺍﻟﺪﻋﺎﺀ (‪ ،‬ﺃﻣﺎ‬
‫ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻛﻤﺎ ﺗﺮﺷﺪ ﺇﻟﻴﻪ ﺍﻵ ﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻓﺬﻟﻚ ﺍﻟﻔﻮﺯ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻨﺠﺢ‬
‫ﺍﻟﻮﻓﲑ؛ ﺃﺧﺮﺝ ﻣﺎﻟﻚ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻫﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪" :‬‬
‫ﻳﻨﺰﻝ ﺭﺑﻨﺎ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺣﲔ ﻳﺒﻘﻰ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ ﻓﻴﻘﻮﻝ‪ :‬ﻣﻦ ﻳﺪﻋﻮﱐ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ‪ ،‬ﻣﻦ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ‪ ،‬ﻣﻦ‬
‫ﻳﺴﺘﻐﻐﻔﺮﱐ ﻓﺄﻏﻔﺮ ﻟﻪ؟ "‪.‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻨﺒﺴﺔ ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ " :‬ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺮﺏ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺗﻜﻮﻥ ﳑﻦ ﻳﺬﻛﺮ ﺍﷲ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻓﻜﻦ " ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﻗﺎﻝ‪ :‬ﻗﻴﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻱ ﺍﻟﺪﻋﺎﺀ ﺃﲰﻊ – ﺃﻱ ﺃﺭﺟﻰ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬؟ ﻗﺎﻝ)‬
‫ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﺍﻷﺧﲑ ﻭﺩﺑﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺎﺕ( ‪.‬‬
‫ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﺗﺘﺠﺎﰱ ﺟﻨﻮﻬﺑﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ ﻳﺪﻋﻮﻥ ﺭﻬﺑﻢ ﺧﻮﻓﹰﺎ ﻭﻃﻤﻌﹰﺎ‬
‫ﺭﻭﻯ ﺍﻻﻣﺎﻡ ﺍﲪﺪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

‫ﻗﺎﻝ ))ﻋﺠﺐ ﺭﺑﻨﺎ ﺗﻌﺎﱃ ﻣﻦ ﺭﺟﻠﲔ ﺭﺟﻞ ﺛﺎﺭ ﻋﻦ ﻭﻃﺎﺋﻪ ﻭﳊﺎﻓﻪ ﻣﻦ ﺑﲔ ﺍﻫﻠﻪ ﺍﱃ ﺻﻼﺗﻪ ﻓﻴﻘﻮﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺍﻧﻈﺮﻭﺍ ﺍﱃ‬
‫ﻋﺒﺪﻱ ﺛﺎﺭ ﻋﻦ ﻓﺮﺍﺷﻪ ﻭﻭﻃﺎﺋﻪ ﺭﻏﺒﺔﹰﻓﻴﻤﺎ ﻋﻨﺪﻱ ﻭﺷﻔﻘﺔﹰﳑﺎ ﻋﻨﺪﻱ‬
‫ﻭﺭﺟﻞ ﻏﺰﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﰒ ﺇﻬﻧﺰﻡ ﺍﺻﺤﺎﺑﻪ ﻓﺮﺟﻊ ﺣﱴ ﻳﻬﺮﻳﻖ ﺩﻣﻪ ﻓﻴﻘﻮﻝ ﺍﷲ ﺍﻧﻈﺮﻭﺍ ﺍﱃ ﻋﺒﺪﻱ ﺭﺟﻊ ﺭﺟﺎﺀ ﻓﻴﻤﺎ ﻏﻨﺪﻱ‬
‫ﻭﺷﻔﻘ ﹰﺔ ﳑﺎ ﻋﻨﺪﻱ ((‬
‫ﺴَﺘ ْﻐ ِﻔﺮُﻭ ﹶﻥ(( ﺍﻟﺬﺍﺭﻳﺎﺕ‪١٧‬‬
‫ﺠﻌُﻮ ﹶﻥ َﻭﺑﹺﺎ ﹾﻟﹶﺄ ْﺳ ﺤَﺎ ﹺﺭ ُﻫ ْﻢ َﻳ ْ‬
‫ﻼ ﻣﱢ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﻣَﺎ َﻳ ْﻬ َ‬
‫)) ﺇﻬﻧﻢ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻛﹶﺎﻧُﻮﺍ ﹶﻗﻠِﻴ ﹰ‬
‫ﻣﺎﺕ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻋﺼﺮﻩ ﻫﻮ ﺍﳉﻨﻴﺪ ﻓﻘﻴﻞ ﻟﻪ ﻳﺎ ﺍﻣﺎﻡ ﻣﺎ ﻓﻌﻞ ﺍﷲ ﺑﻚ ﻓﻘﺎﻝ ﺫﻫﺒﻨﺖ ﺗﻠﻚ ﺍﻻﺷﺎﺭﺍﺕ ﻭﻃﺎﺣﺖ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺿﺎﻋﺖ ﺍﻟﻌﻠﻮﻡ ﻭﱂ ﻳﻨﻔﻌﻨﺎ ﺇﻻ ﺭﻛﻌﺎﺕ ﻛﻨّﺎ ﻧﺮﻛﻌﻬﺎ ﰲ ﺍﻟﺴﺤﺮ‪.‬‬
‫ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ‬
 ‫ﺗﺘﺠﺎﰱ ﺟﻨﻮﻬﺑﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ‬
‫ﻛﻠﻬﻢ ﻣﺎﺑﲔ ﺧﺎﺋﻒ ﻣﺘﻬﺠﺪ ﻭﻃﺎﻣﻊ‬
‫ﺗﺮﻛﻮﺍ ﻟﺬﺓ ﺍﻟﻜﺮﻯ ﻟﻠﻌﻴﻮﻥ ﺍﳍﻮﺍﺟﻊ‬
‫ﻭﺃﺳﺘﻬﻠﹼﺖ ﻋﻴﻮﻬﻧﻢ ﻓﺎﺋﻀﺎﺕ ﺍﳌﺪﺍﻣﻊ‬
‫ﻭﺩﻋﻮﺍ ﻳﺎﺭﺑﻨﺎ ﻳﺎﲨﻴﻞ ﺍﻟﺼﻨﺎﺋﻊ‬
‫ﻋﺒﺎﺩ ﺍﷲ‬
‫ﺷﺘﺎﻥ ﺑﲔ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺑﲔ ﻣﻦ ﻳﻘﻀﻴﻪ ﰲ ﻣﻌﺼﻴﺔﺍﷲ‬
‫ﺷﺘﺎﻥ ﺑﲔ ﻣﻦ ﻳﺴﻬﺮ ﰲ ﳍﻮ ﻭﻋﺒﺚ ﺣﱴ ﻗﺮﺏ ﺍﻟﻔﺠﺮ ﻓﺈﺫﺍ ﻗﺮﺏ ﺍﻟﻔﺠﺮ ﻧﺎﻣﻮﺍ‬
‫ﻭﺑﲔ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﺻﻼ ﹰﺓ ﻭﺍﺳﺘﻐﻔﺎﺭﹰﺍ ﻭﺗﺴﺒﻴﺤﹰﺎ ﻭﻧﻮﻣﹰﺎ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ‪.‬‬
‫ﺷﺘﺎﻥ ﺑﲔ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﰲ ﺇﺟﺮﺍﻡ ﻳﺪﺑﺮ ﺍﳌﻜﺎﺋﺪ ﻭﺍﻟﺸﺮﻭﺭ ﻟﻌﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ‬
‫ﻭﺑﲔ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﻋﻠﻤﹰﺎ ﻭﺗﻌﻠﻤﹰﺎ ﻭﺩﻋﻮﺓ ﺍﱃ ﺷﺮﻉ ﺍﷲ‪.‬‬
‫ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻟﻠﻴﻞ ﺃﻇﻠﻢ ﻛﺎﺑﺪﻭﻩ‬
‫ﻓﻴﺴﻔﺮ ﻋﻨﻬﻢ ﻭﻫﻢ ﺭﻛﻮﻉ‬
‫ﺃﻃﺎﺭ ﺍﳋﻮﻑ ﻧﻮﻣﻬﻢ ﻓﻘﺎﻣﻮﺍ‬
‫‪،‬ﺍﻫﻞ ﺍﻻﻣﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻫﺠﻮﻉ‬
‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬
‫)) ﺇﻥ ﰲ ﺍﳉﻨﺔﻏﺮﻓﹰﺎ ﻳﺮﻯ ﻇﺎﻫﺮﻫﺎ ﻣﻦ ﺑﺎﻃﻨﻬﺎ ﻭﺑﺎﻃﻨﻬﺎ ﻣﻦ ﻇﺎﻫﺮﻫﺎ ﻗﻴﻞ ﻫﻲ ﳌﻦ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ))ﳌﻦ ﺃﻃﺎﺏ ﺍﻟﻜﻼﻡ‬
‫ﻭﺃﻃﻌﻢ ﺍﻟﻄﻌﺎﻡ ﻭﺻﻠﻰ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﺎﺱ ﻧﻴﺎﻡ(( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‬

‫ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﺩﻗﲔ ﻣﻦ ﻋﺒﺎﺩﻙ ﺍﳌﺘﻘﲔ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻌﻮﻥ ﺍﺣﺴﻨﻪ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫)‬

‫ﺏ َﺟ َﻬﻨﱠ َﻢ‬
‫ﻑ ﻋَﻨﱠﺎ َﻋﺬﹶﺍ َ‬
‫ﺻ ﹺﺮ ْ‬
‫‪ ( ٣٨‬ﻭَﺍﻟﱠﺬِﻳﻦَ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ ﺍ ْ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﺬ ﻛﺮﺍﷲ ﺻﻔﺔ ﻟﻌﺒﺎﺩﻩ ﰲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ ﻭﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﺃﺭﺟﻰ‪ :‬ﻭﻫﻲ ﺳﻌﻴﻬﻢ ﺍﻟﺪﺍﺋﺐ ﻟﻠﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ‬
‫ﺕ ﻣُﺴْﺘَﻘﹶﺮ‪‬ﺍ‬
‫ﺏ َﺟ َﻬﻨﱠ َﻢ ﹺﺇﻥﱠ َﻋﺬﹶﺍَﺑ َﻬﺎ ﻛﹶﺎ ﹶﻥ ﹶﻏﺮَﺍﻣًﺎ)‪(٦٥‬ﺇﹺﻧﱠﻬَﺎ ﺳَﺎَﺀ ْ‬
‫ﻑ ﻋَﻨﱠﺎ َﻋﺬﹶﺍ َ‬
‫ﺻ ﹺﺮ ْ‬
‫ﺗﻌﺎﱃ ﺃﻥ ﻳﻌﻴﺬﻫﻢ ﻣﻨﻬﺎ )ﻭَﺍﻟﱠﺬِﻳﻦَ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ ﺍ ْ‬
‫َﻭﻣُﻘﹶﺎﻣًﺎ(؛ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﻐﺮﺍﻡ ﻫﻮ ﺍﻷﱂ ﺍﳌﻮﺟﻊ ﺍﳌﻠﺢ ﺍﳌﻼﺯﻡ‪ ،‬ﻭﺍﳍﻼﻙ ﻭﺍﳋﺴﺮﺍﻥ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻳﻮﺿﺢ ﺫﻟﻚ ﻭﺻﻔﻪ ﳉﻬﻨﻢ ﺑﺄﻬﻧﺎ )‬
‫ﺳﺎﺀﺕ ﻣﺴﺘﻘﺮﺍ ﻭﻣﻘﺎﻣﺎ( ‪ ،‬ﻭﻛﻮﻧُﻬﺎ ﻣﺴﺘﻘﺮﺍ ﺧﺎﺹﱞ ﺑﺎﻟﻌﺼﺎﺓ ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻛﻮﻬﻧﺎ ﻣﻘﺎﻣﺎ ﺧﺎﺹﱞ ﺑﺄﻫﻞ ﺍﻟﻜﻔﺮ ﻷﻬﻧﻢ‬
‫ﳜﻠﺪﻭﻥ ﻓﻴﻬﺎ‪ .‬ﺇﻥ ﺍﻹِﺷﺎﺭﺓ ﺇﱃ ﺗﻮﺟﻪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﺎﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺼﺮﻑ ﻋﻨﻬﻢ ﻋﺬﺍﺏ ﺟﻬﻨﻢ‪ ،‬ﻣﻊ ﺍﺟﺘﻬﺎﺩﻫﻢ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻭﺻﺪﻗﻬﻢ ﰲ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻬﻧﻢ ﰲ ﻗﻤﺔ ﺍﻹﺧﻼﺹ ﺧﻮﻓﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺟﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻛﻘﻮﻟﻪ‬
 ‫ﺳﺒﺤﺎﻧﻪ‪) :‬ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺎ ﺁَﺗﻮﺍ َﻭﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ ( ﺍﳌﺆﻣﻨﻮﻥ‪ ،٦٠‬ﻭﻗﺪ ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﻗﺎﻝ‪:‬‬

‫ﺤ ﺠَﺎ َﺭﺓﹸ(‬
‫ﺱ ﻭَﺍﹾﻟ ِ‬
‫ﺴﻜﹸ ْﻢ َﻭﹶﺃ ْﻫﻠِﻴ ﹸﻜ ْﻢ ﻧَﺎﺭًﺍ ﻭَﻗﹸﻮﺩُﻫَﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﳌﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻳَﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻗﹸﻮﺍ ﺃﹶﻧﻔﹸ َ‬
‫ﺍﻟﺘﺤﺮﱘ ‪ ،٦‬ﺗﻼﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﺍﺕ ﻳﻮﻡ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﺨﺮ ﻓﱴ ﻣﻐﺸﻴﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻮﺿﻊ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻩ ﻋﻠﻰ ﻓﺆﺍﺩﻩ ﻓﺈﺫﺍ ﻫﻮ ﻳﺘﺤﺮﻙ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻳﺎ ﻓﱴ ﻗﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ "‬
‫ﻑ َﻣﻘﹶﺎﻣِﻲ‬‫ﻚ ِﻟ َﻤ ْﻦ ﺧَﺎ َ‬
‫ﻓﻘﺎﳍﺎ‪ ،‬ﻓﺒﺸﺮﻩ ﺑﺎﳉﻨﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﺻﺤﺎﺑﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍ ﷲ ﺃﻣﻦ ﺑﻴﻨﻨﺎ؟ ﻗﺎﻝ‪ " :‬ﻣﺎ ﲰﻌﺘﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) ﹶﺫِﻟ َ‬
‫ﻑ َﻭﻋِﻴ ِﺪ( ؟ ﺇﺑﺮﺍﻫﻴﻢ‪ .١٤‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪:‬‬ ‫َﻭﺧَﺎ َ‬
‫" ﻣﻦ ﺧﺎﻑ ﺃﺩﰿ‪ ،‬ﻭﻣﻦ ﺃﺩﰿ ﺑﻠﻎ ﺍﳌﻨﺰﻝ‪ ،‬ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻏﺎﻟﻴﺔ‪ ،‬ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﺍﳉﻨﺔ"‪ .‬ﺇﻥ ﻣﻨﺰﻟﺔ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻫﻲ‬
‫ﻣﻘﺎﻡ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻟﻪ ﺗﻮﺝ ﻋﻤﻠﻪ ﺑﺎﳊﻴﺎﺀ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﶈﺒﺔ ﻟﻪ ﻭﻷﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﻃﻬﺮ ﻟﺴﺎﻧﻪ ﻣﻦ‬
‫ﺍﻟﻜﺬﺏ ﻭﺍﻟﻐﻴﺒﺔ ﻭﻓﻀﻮﻝ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺑﻄﻨﻪ ﻣﻦ ﺣﺮﺍﻡ ﺍﳌﺸﺮﺏ ﻭﺍﳌﻄﻌﻢ‪ ،‬ﻭﺟﻮﺍﺭﺣﻪ ﻣﻦ ﺍﻵﺛﺎﻡ ﻭﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﻗﻠﺒﻪ ﻣﻦ‬
‫ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﳋﻴﺎﻧﺔ ﻭﺍﻟﻐﺶ ﻭﺍﳊﺴﺪ ﻭﺍﻟﺮﻳﺎﺀ؛‬
‫ﻓﻌﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﺧﻞ ﻋﻠﻰ ﺷﺎﺏ ﻭﻫﻮ ﰲ ﺍﳌﻮﺕ ﻓﻘﺎﻝ‪ " :‬ﻛﻴﻒ ﲡﺪﻙ؟ " ﻗﺎﻝ‪ :‬ﺃﺭﺟﻮ‬
‫ﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﱐ ﺃﺧﺎﻑ ﺫﻧﻮﰊ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ) :‬ﻻ ﳚﺘﻤﻌﺎﻥ ﰲ ﻗﻠﺐ ﻋﺒﺪ ﰲ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﳌﻮﻃﻦ ﺇﻻ ﺃﻋﻄﺎﻩ ﺍﷲ ﻣﺎ ﻳﺮﺟﻮ ﻭﺃﻣﻨﻪ ﳑﺎ ﳜﺎﻑ ( ‪ -‬ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ‪ ،-‬ﺃﻣﺎ ﺍﻟﺪﻋﺎﺀ ﻭﺣﺪﻩ ﻣﻊ‬
‫ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻓﺬﻟﻚ ﳏﺾ ﺍﳉﻬﻞ ﻭﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﺘﻌﻠﻖ ﺑﺎﻷﻣﺎﱐ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﺠ ْﺪ ﹶﻟﻪُ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﻭَﻟِﻴ‪‬ﺎ َﻭﻟﹶﺎ ﻧَﺼِﲑًﺍ( ﺍﻟﻨﺴﺎﺀ‪١٢٣‬‬ ‫ﺠ َﺰ ﹺﺑ ِﻪ َﻭﻟﹶﺎ َﻳ ﹺ‬
‫ﺏ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀًﺍ ﻳُ ْ‬
‫ﺲ ﹺﺑﹶﺄﻣَﺎﹺﻧﻴﱢ ﹸﻜ ْﻢ َﻭﻟﹶﺎ ﹶﺃﻣَﺎﹺﻧﻲﱢ ﹶﺃ ْﻫ ﹺﻞ ﺍﹾﻟ ِﻜﺘَﺎ ﹺ‬
‫)ﹶﻟْﻴ َ‬

‫ﺇﻥ ﻟﻜﻞ ﺣﻖ ﺣﻘﻴﻘﺔ ﻳﺘﺠﻠﻰ ﻬﺑﺎ ﰲ ﺃﻭﺿﺢ ﺻﻮﺭﺓ‪ ،‬ﻭﺇﻥ ﺣﻘﻴﻘﺔ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺃﻥ ﺗﺘﻮﺍﻓﺮ ﻓﻴﻬﻢ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﻟﻄﺎﻋﺎﺕ‬
‫ﺍﳌﻔﺮﻭﺿﺎﺕ ﻋﻤﻼ ﻭﺗﺮﻛﺎ‪ ،‬ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻠﻴﻨﺔ ﺍﳍﻴﻨﺔ ﺍﻟﺮﺣﻴﻤﺔ ﻣﻊ ﺍﳋﻠﻖ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻨﻮﺭ ﺍﻟﺮﺑﺎﱐ ﺍﻟﺬﻱ ﻳﻐﺸﻰ ﻗﻠﻮﻬﺑﻢ ‪،‬‬
‫ﻭﻳﺄﺧﺬ ﺑﻨﻮﺍﺻﻴﻬﻢ ﺇﱃ ﺟﺎﺩﺓ ﺍﳋﲑ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﷲ ﺩﺭ ﺣﺎﺭﺛﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﺫ ﻗﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬‬
‫ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻳﺎ ﺣﺎﺭﺛﺔ؟ " ﻗﺎﻝ‪ :‬ﺃﺻﺒﺤﺖ ﻣﺆﻣﻨﺎ ﺣﻘﺎ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ " :‬ﺍﻧﻈﺮ ﻣﺎ ﺗﻘﻮﻝ‪ ،‬ﻓﺈﻥ ﻟﻜﻞ ﺣﻖ‬
‫ﺣﻘﻴﻘﺔ‪ ،‬ﻓﻤﺎ ﺣﻘﻴﻘﺔ ﺇﳝﺎﻧﻚ؟ " ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﺰﻓﺖ ﻧﻔﺴﻲ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﺳﻬﺮﺕ ﻟﻴﻠﻲ ﻭﺃﻇﻤﺄﺕ ﻬﻧﺎﺭﻱ‪ ،‬ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ‬
‫ﻋﺮﺵ ﺭﰊ ﺑﺎﺭﺯﺍ‪،‬ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﺃﻫﻞ ﺍﳉﻨﺔ ﻳﺘﺰﺍﻭﺭﻭﻥ ﻓﻴﻬﺎ ﻭﺇﱃ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻳﺘﻌﺎﻭﺭﻭﻥ ﻓﻴﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:‬‬
‫" ﻋﺮﻓﺖ ﻓﺎﻟﺰﻡ "‪ ،‬ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻣﻦ ﺳﺮﻩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺭﺟﻞ ﻧﻮﺭ ﺍﷲ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺒﻪ‬
‫ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﻫﺬﺍ "‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺩﻉ ﱄ ﺑﺎﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﺪﻋﺎ ﻟﻪ ﻓﻨﻮﺩﻱ ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﻳﺎ ﺧﻴﻞ ﺍﷲ ﺍﺭﻛﱯ‪ ،‬ﻓﻜﺎﻥ ﺃﻭﻝ‬
‫ﻓﺎﺭﺱ ﺭﻛﺐ ﻓﺎﺳﺘﺸﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪-‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ‪ .-‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ‬
‫ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫ﺴ ﹺﺮﻓﹸﻮﺍ َﻭﹶﻟ ْﻢ َﻳ ﹾﻘﺘُﺮُﻭﺍ‬ ‫) ‪ ( ٣٩‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹶﺃ ْﻧ ﹶﻔﻘﹸﻮﺍ ﹶﻟ ْﻢ ﻳُ ْ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻚ‬
‫ﺴ ﹺﺮﻓﹸﻮﺍ َﻭﹶﻟ ْﻢ َﻳ ﹾﻘﺘُﺮُﻭﺍ َﻭﻛﹶﺎ ﹶﻥ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ‬
‫ﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻟﻨﻔﻘﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹶﺃ ْﻧ ﹶﻔﻘﹸﻮﺍ ﹶﻟ ْﻢ ﻳُ ْ‬
‫ﲔ ﻭَﺍ ْﺑ َﻦ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ ﻭَﻻ ُﺗَﺒﺬﱢ ْﺭ ﺗَﺒْﺬِﻳﺮﺍ( ﺍﻹﺳﺮﺍﺀ‬ ‫ﺴ ِﻜ َ‬ ‫ﺕ ﺫﹶﺍ ﺍﻟﹾﻘﹸﺮْﺑَﻰ َﺣﻘﱠﻪُ ﻭَﺍ ﹾﻟ ِﻤ ْ‬ ‫ﹶﻗﻮَﺍﻣﺎ( ‪ ٦٧‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻭﻫﻮ ﻧﻈﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)ﻭَﺁ ِ‬
‫ﺤﺴُﻮﺭﹰﺍ(‬ ‫ﻂ ﹶﻓَﺘﻘﹾﻌُ َﺪ َﻣﻠﹸﻮﻣﹰﺎ َﻣ ْ‬‫ﺴِ‬ ‫ﺴ ﹾﻄ َﻬﺎ ﹸﻛﻞﱠ ﺍ ﹾﻟَﺒ ْ‬ ‫ﻚ ﻭَﻻ َﺗْﺒ ُ‬ ‫ﺠَﻌ ﹾﻞ َﻳ َﺪ َﻙ َﻣ ْﻐﻠﹸﻮﹶﻟ ﹰﺔ ﹺﺇﻟﹶﻰ ﻋُﻨُ ِﻘ َ‬
‫‪ ،٢٦‬ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪) :‬ﻭَﻻ َﺗ ْ‬
 ‫ﺍﻹﺳﺮﺍﺀ‪.٢٩‬ﻭﺍﻹﺳﺮﺍﻑ ﻋﺒﺎﺩ ﺍﷲ ﻫﻮ ﳎﺎﻭﺯﺓ ﺍﳊﺪ ﰲ ﺍﻟﻨﻔﻘﺔ ﻭﺑﺬﻝ ﺍﳌﺎﻝ‪.‬‬
‫ﺃﻣﺎ ﺍﻹﻗﺘﺎﺭ ﻭﺍﻟﻘﺘﺮ ﻭﺍﻟﺘﻘﺘﲑ ﻓﻬﻮ ﺍﻟﺘﻀﻴﻴﻖ ﺍﻟﺬﻱ ﻳﻌﺪ ﻧﻘﻴﺾ ﺍﻹﺳﺮﺍﻑ‪.‬‬
‫ﻚ ﹶﻗﻮَﺍﻣﺎ(‬
‫ﻭﺑﲔ ﺍﻹﺳﺮﺍﻑ ﻭﺍﻟﺘﻘﺘﲑ ﺩﺭﺟﺔ ﺍﻻﻋﺘﺪﺍﻝ‪ ،‬ﻭﻫﻲ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﱵ ﺣﺚ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ‪َ ) :‬ﻭﻛﹶﺎ ﹶﻥ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ‬
‫ﺍﻟﻔﺮﻗﺎﻥ ‪ ،٦٧‬ﺃﻱ ﻭﺳﻄﺎ ﻭﺍﻋﺘﺪﺍﻻ ﺑﲔ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻘﺼﲑ‪ ،‬ﻭﺑﲔ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‪ .‬ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻮﺳﻂ ﺑﲔ‬
‫ﺭﺫﻳﻠﱵ ﺍﻟﺘﻘﺘﲑ ﻭﺍﻹﺳﺮﺍﻑ‪ ،‬ﻳﺒﻘﻰ ﺃﻣﺮ ﲢﺪﻳﺪﻫﺎ ﺭﻫﻨﺎ ﲟﺴﺘﻮﻯ ﻭﺭﻉ ﺍﳌﺮﺀ ﻭﺗﻘﻮﺍﻩ ﻭﺇﻳﺜﺎﺭﻩ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻘﺎﻣﻪ ﺑﲔ‬
‫ﺣﺪﻳﻬﺎ ﺍﻷﻋﻠﻰ ﻭ ﺍﻷﺩﱏ‪ ،‬ﻭﺃﺩﱏ ﺫﻟﻚ ﺃﻥ ﻳﺒﺬﻝ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻭﻧﻔﺴﻪ‪ ،‬ﻭﻃﻌﺎﻡ ﻋﻴﺎﻟﻪ ﻭﺃﺭﺣﺎﻣﻪ ﻭﺿﻴﻮﻓﻪ‪ ،‬ﻭﺃﻋﻼﻩ ﺃﻥ ﳛﺘﻔﻆ‬
‫ﻟﻨﻔﺴﻪ ﺑﻘﻮﺕ ﻳﻮﻣﻪ‪ ،‬ﻭﻳﺒﺬﻝ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﰲ ﺃﻭﺟﻪ ﺍﻟﱪ ﻭﺍﳋﲑ‪ ،‬ﻷﻥ ﺍﻷﺻﻞ ﺃﻥ ﻻ ﺇﺳﺮﺍﻑ ﰲ ﺍﻟﺒﺬﻝ ﻭﺍﳋﲑ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻫﻮ ﺍﻹﻗﺘﺎﺭ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻨﹺﲔ( ﺍﻟﺒﻘﺮﺓ‪ ،١٩٥‬ﻭﺗﻌﲏ‬ ‫ﺤِ‬ ‫ﺤﺐﱡ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﺴﻨُﻮﺍ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ‬ ‫) َﻭﹶﺃﻧْ ِﻔﻘﹸﻮﺍ ِﻓﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﻭَﻻ ُﺗ ﹾﻠﻘﹸﻮﺍ ﺑﹺﺄﹶﻳْﺪِﻳﻜﹸﻢْ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻬﻠﹸ ﹶﻜ ِﺔ َﻭﹶﺃﺣْ ِ‬
‫ﺍﻟﺘﻬﻠﻜﺔ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﻃﺎﻋﺔ ﺍﻹﻧﻔﺎﻕ‪.‬‬
‫ﺴﻜﹸ ْﻢ َﻭﻣَﺎ ُﺗ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ ﹺﺇﻟﱠﺎ ﺍ ْﺑِﺘﻐَﺎ َﺀ َﻭ ْﺟ ِﻪ ﺍﻟﻠﱠ ِﻪ َﻭﻣَﺎ ﺗُ ْﻨ ِﻔﻘﹸﻮﺍ ِﻣ ْﻦ َﺧْﻴ ﹴﺮ ُﻳ َﻮﻑﱠ ﹺﺇﹶﻟ ْﻴ ﹸﻜ ْﻢ َﻭﹶﺃ ْﻧُﺘ ْﻢ ﻻ ﺗُ ﹾﻈﹶﻠﻤُﻮﻥ)‬
‫) َﻭﻣَﺎ ﺗُ ْﻨ ِﻔﻘﹸﻮﺍ ِﻣ ْﻦ َﺧ ْﻴ ﹴﺮ ﹶﻓِﻠﹶﺄ ْﻧﻔﹸ ِ‬
‫ﺍﻟﺒﻘﺮﺓ‪٢٧٢‬‬
‫ﲔ( ﺳﺒﺄ ‪٣٩‬‬ ‫ﺨِﻠﻔﹸﻪُ َﻭﻫُ َﻮ َﺧ ْﻴﺮُ ﺍﻟﺮﱠﺍ ﹺﺯِﻗ َ‬ ‫) َﻭﻣَﺎ ﹶﺃ ْﻧ ﹶﻔ ﹾﻘُﺘ ْﻢ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ ﹶﻓﻬُ َﻮ ﻳُ ْ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪" :‬ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﻣَﺎ ﹸﻝ ﻭَﺍ ﹺﺭِﺛ ِﻪ ﹶﺃ َﺣﺐﱡ ﹺﺇﹶﻟ ْﻴ ِﻪ ِﻣ ْﻦ ﻣَﺎﻟِﻪ؟"ِ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳَﺎ‬ ‫ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ(‪ :‬ﻗﹶﺎ ﹶﻝ ﻋَﺒْﺪُﺍﻟﻠﱠﻪِ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬
‫َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ ﻣِﻨﱠﺎ ﹶﺃ َﺣ ٌﺪ ﹺﺇﻟﱠﺎ ﻣَﺎﹸﻟ ُﻪ ﹶﺃ َﺣﺐﱡ ﹺﺇﹶﻟﻴْﻪ ِ‪ ،‬ﻗﹶﺎﻝ‪ َ":‬ﹶﻓﹺﺈﻥﱠ ﻣَﺎﹶﻟﻪُ ﻣَﺎ ﹶﻗﺪﱠ َﻡ َﻭﻣَﺎ ﹸﻝ ﻭَﺍ ﹺﺭِﺛ ِﻪ ﻣَﺎ ﹶﺃﺧﱠﺮ"َ )‬

‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪":‬‬ ‫ﺕ ﹶﻓﻮُ ﹺﺟ َﺪ ﻓِﻲ ﺑُﺮْ َﺩِﺗ ِﻪ ﺩِﻳﻨَﺎﺭَﺍ ِﻥ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﺴﻌُﻮ ٍﺩ )ﹶﺃﻥﱠ َﺭ ُﺟﻠﹰﺎ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺼﱡﻔﱠ ِﺔ ﻣَﺎ َ‬ ‫ﻭ َﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ َﻣ ْ‬
‫ﹶﻛﻴﱠﺘَﺎﻥ "( ﺃﲪﺪ‬
‫ﺤﻤﱠ ٍﺪ ﹺﺑَﻴ ِﺪ ِﻩ ﻣَﺎ ﻳَﺴُﺮﱡﻧﹺﻲ ﹶﺃﻥﱠ ﺃﹸﺣُﺪًﺍ‬ ‫ﺖ ﹺﺇﻟﹶﻰ ﺃﹸﺣُ ٍﺪ ﹶﻓﻘﹶﺎﻝ‪ )":‬ﻭَﺍﻟﱠﺬِﻱ َﻧ ﹾﻔﺲُ ﻣُ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺍ ﹾﻟَﺘﹶﻔ َ‬
‫ﺱ ﹶﺃﻥﱠ ﺍﻟﻨﱠﹺﺒﻲﱠ َ‬ ‫ﻭ َﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ‬
‫ﺕ ﹶﺃ َﺩ ﻉُ ِﻣ ْﻨﻪُ ﺩِﻳﻨَﺎ َﺭ ْﻳ ﹺﻦ ﹺﺇﻟﱠﺎ ﺩِﻳﻨَﺎ َﺭ ْﻳ ﹺﻦ ﹸﺃ ِﻋﺪﱡ ُﻫﻤَﺎ ِﻟ َﺪ ْﻳ ﹴﻦ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ"‬
‫ﺕ َﻳ ْﻮ َﻡ ﹶﺃﻣُﻮ ُ‬
‫ﺤﻤﱠ ٍﺪ ﺫﹶﻫَﺒًﺎ ﺃﹸ ْﻧ ِﻔﻘﹸﻪُ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﹶﺃﻣُﻮ ُ‬ ‫ﺤﻮﱠﻝﹸ ﻟِﺂ ﹺﻝ ﻣُ َ‬ ‫ﻳُ َ‬
‫ﲑ(‬ ‫ﲔ ﺻَﺎﻋًﺎ ِﻣ ْﻦ َﺷ ِﻌ ﹴ‬ ‫ﺕ َﻭﻣَﺎ َﺗ َﺮ َﻙ ِﺩﻳﻨَﺎﺭًﺍ َﻭﻟﹶﺎ ِﺩ ْﺭ َﻫﻤًﺎ َﻭﻟﹶﺎ ﻋَﺒْﺪًﺍ َﻭﻟﹶﺎ َﻭﻟِﻴ َﺪ ﹰﺓ َﻭَﺗ َﺮ َﻙ ِﺩ ْﺭ َﻋﻪُ َﻣ ْﺮﻫُﻮَﻧ ﹰﺔ ِﻋ ْﻨ َﺪ َﻳﻬُﻮ ِﺩﻱﱟ َﻋﻠﹶﻰ ﹶﺛﻠﹶﺎِﺛ َ‬ ‫ﹶﻓﻤَﺎ َ‬
‫ﺃﲪﺪ‬
‫ﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻳﺮﻭﻥ ﻣﻦ ﺍﻟﻮﺭﻉ ﺃﻻ ﳚﻤﻊ ﺍﳌﺮﺀ ﻣﺎ ﻻ ﻳﺄﻛﻞ ﻭﻻ ﻳﺒﲏ ﻣﺎ ﻻ ﻳﺴﻜﻦ‪ ،‬ﻭﺫﻟﻚ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ‬
‫ﳎﺎﻫﺪ ﺑﻘﻮﻟﻪ‪ ) :‬ﻟﻮ ﺃﻧﻔﻖ ﺭﺟﻞ ﻣﺜﻞ ﺃﰊ ﻗﺒﻴﺲ ﺫﻫﺒﺎ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻜﻦ ﺳﺮﻓﺎ‪ ،‬ﻭﻟﻮ ﺃﻧﻔﻖ ﺻﺎﻋﺎ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻛﺎﻥ ﺳﺮﻓﺎ(‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ) :‬ﺍﻹﺳﺮﺍﻑ ﺍﻹﻧﻔﺎﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﺍﻹﻗﺘﺎﺭ ﻣﻨﻊ ﺣﻖ ﺍﷲ(‪ ،‬ﻭﺳﺄﻝ ﻭﻫﻴﺐ ﺑﻦ ﺍﻟﻮﺭﺩ‬
‫ﻋﺎﳌﺎ‪ :‬ﻣﺎ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﻻ ﺳﺮﻑ ﻓﻴﻪ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺳﺘﺮﻙ ﻋﻦ ﺍﻟﺸﻤﺲ ﻭﺃﻛﻨﻚ ﻣﻦ ﺍﳌﻄﺮ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻻ ﺳﺮﻑ‬
‫ﻓﻴﻪ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺳﺪ ﺟﻮﻋﺘﻚ‪،‬ﻓﻘﺎﻝ ﻟﻪ ﰲ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺳﺘﺮ ﻋﻮﺭﺗﻚ ﻭﻭﻗﺎﻙ ﻣﻦ ﺍﻟﱪﺩ‪.‬‬
‫ﺕ‬
‫ﺇﻥ ﺍﻹﻧﻔﺎﻕ ﺍﳌﻘﺒﻮﻝ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺃﻭﺟﻪ ﺍﻟﱪ ﺭﻫﻦ ﲟﺪﻯ ﺣﻠﹼﻴﺔ ﺍﳌﺎﻝ ﻭﻃﻴﺒﺘﻪ‪ ) :‬ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﹶﺃ ْﻧ ِﻔﻘﹸﻮﺍ ِﻣ ْﻦ ﻃﹶﻴﱢﺒَﺎ ِ‬
‫ﺴُﺘ ْﻢ ﺑﹺﺂ ِﺧﺬِﻳ ِﻪ ﹺﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﺗُ ْﻐ ِﻤﻀُﻮﺍ ﻓِﻴ ِﻪ ﻭَﺍﻋْﻠﹶﻤُﻮﺍ‬ ‫ﺚ ِﻣ ْﻨﻪُ ُﺗ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ َﻭﹶﻟ ْ‬‫ﺨﺒﹺﻴ ﹶ‬
‫ﺽ ﻭَﻻ َﺗَﻴﻤﱠﻤُﻮﺍ ﺍﹾﻟ َ‬ ‫ﺴ ْﺒُﺘ ْﻢ َﻭ ِﻣﻤﱠﺎ ﹶﺃ ْﺧ َﺮ ْﺟﻨَﺎ ﹶﻟ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍﹾﻟﹶﺄ ْﺭ ﹺ‬
‫ﻣَﺎ ﹶﻛ َ‬
‫ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻏﹺﻨﻲﱞ َﺣﻤِﻴﺪ ( ﺍﻟﺒﻘﺮﺓ ‪،٢٦٧‬‬

‫ﻛﻤﺎ ﻳﺘﺤﺪﺩ ﻣﻘﺪﺍﺭﻩ ﲟﺴﺘﻮﻯ ﻋﻠﻮ ﳘﺔ ﺍﳌﻨﻔﻖ ﻭﲰﻮ ﻣﺮﺗﺒﺘﻪ ﰲ ﺳﻠﻢ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻭﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﻭﻣﺮﻗﺎﺓ ﺍﻟﻮﺍﺻﻠﲔ‪،‬‬
‫ﻭﻣﺪﻯ ﺗﻌﻠﻘﻪ ﺑﺎﻵﺧﺮﺓ ﻭﺛﻘﺘﻪ ﺑﺎﷲ ﺗﻌﺎﱃ؛ ﻟﺬﻟﻚ ﻓﺎﻟﻌﺪﻝ ﻭﺍﻟﻘﻮﺍﻡ ﺑﲔ ﺍﻹﺳﺮﺍﻑ ﻭﺍﻟﺘﻘﺘﲑ ﻧﺴﱯ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻟﻜﻞ ﻣﻨﻔﻖ‬
‫ﺃﺟﺮﻩ ﻭﺛﻮﺍﺑﻪ ﺇﻥ ﻗﺼﺪ ﻭﺟﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺃﻧﻔﻖ ﻣﻦ ﻃﻴﺒﺎﺕ ﻣﺎ ﻛﺴﺐ‪ ،‬ﺃﻣﺎ ﺍﻹﺳﺮﺍﻑ ﻓﺤﻘﻴﻘﺘﻪ ﺍﻹﻧﻔﺎﻕ ﰲ ﻣﻌﺼﻴﺔ‬
 ‫ﺍﳋﺎﻟﻖ ﺃﻭ ﺍﻹﺿﺮﺍﺭ ﺑﺎﳌﺨﻠﻮﻕ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٤٠‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻟﹶﻬﹰﺎ ﺁﺧَﺮ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻟﹶﻬﹰﺎ ﺁﺧَﺮ( ﺍﻟﻔﺮﻗﺎﻥ‪ ،٦٨‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﺩﻋﻮﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﻪ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﺃﻋﻈﻢ ﻣﺎ ﺍﺭﺗﻜﺐ ﻣﻦ ﺧﻄﺎﻳﺎ ﻭﺁﺛﺎﻡ ) َﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﹸﻟ ﹾﻘﻤَﺎ ﹸﻥ ِﻻ ْﺑﹺﻨ ِﻪ َﻭﻫُ َﻮ َﻳ ِﻌﻈﹸﻪُ ﻳَﺎ ُﺑَﻨﻲﱠ ﻻ‬
‫ﻚ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ َﻭ َﻣ ْﻦ‬
‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬‫ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﺸﱢ ْﺮ َﻙ ﹶﻟﻈﹸﻠﹾﻢٌ َﻋﻈِﻴﻢ( ﻟﻘﻤﺎﻥ ‪ ) ١٣‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻻ َﻳ ْﻐ ِﻔﺮُ ﹶﺃ ﹾﻥ ﻳُ ْ‬ ‫ُﺗ ْ‬
‫ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻘ ْﺪ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ‬
‫ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﹾﻓَﺘﺮَﻯ ﹺﺇﺛﹾﻤﹰﺎ َﻋﻈِﻴﻤﹰﺎ(‪ ،‬ﻭﺃﺧﻄﺮ ﻣﺎ ﺍﻋﺘﺪﻱ ﺑﻪ ﻋﻠﻰ ﺣﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ) ﹺﺇﻧﱠﻪُ َﻣ ْﻦ ُﻳ ْ‬ ‫ُﻳ ْ‬
‫ﲔ ِﻣ ْﻦ ﹶﺃْﻧﺼَﺎﺭ(ﺍﳌﺎﺋﺪﺓ ‪.٧٢‬‬
‫ﺠﻨﱠ ﹶﺔ َﻭ َﻣ ﹾﺄﻭَﺍ ُﻩ ﺍﻟﻨﱠﺎ ُﺭ َﻭﻣَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ‬
‫َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ َ‬

‫ﻚ " ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﺛﻢﱠ ﺃﹶﻱ؟ ﱞ‪ ،‬ﻗﹶﺎﻝ‪َ":‬‬ ‫ﺠ َﻌ ﹶﻞ ِﻟﻠﱠ ِﻪ ﻧﹺﺪ‪‬ﺍ َﻭﻫُ َﻮ َﺧﹶﻠﹶﻘ َ‬
‫ﺐ ﹶﺃ ﹾﻛَﺒﺮُ ﻗﹶﺎ ﹶﻝ) ﹶﺃ ﹾﻥ َﺗ ْ‬‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻱﱡ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫ﺳُِﺌ ﹶﻞ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﻚ " ﻗﹶﺎﻝ‪ َ:‬ﹸﺛﻢﱠ ﺃﹶﻱ؟ ﱞ‪ ،‬ﻗﹶﺎﻝ‪ َ":‬ﹶﺃ ﹾﻥ ُﺗﺰَﺍﹺﻧ َﻲ َﺣﻠِﻴﹶﻠ ﹶﺔ ﺟَﺎﺭﹺﻙ"َ َ‪ ،‬ﻗﹶﺎ ﹶﻝ َﻋْﺒﺪُ ﺍﻟﻠﱠ ِﻪ ﹶﻓﹶﺄ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ‬ ‫ﹶﺃ ﹾﻥ َﺗ ﹾﻘﺘُ ﹶﻞ َﻭﹶﻟ َﺪ َﻙ ﺧَﺸﻴَﺔَﹶﺃ ﹾﻥ َﻳ ﹾﻄ َﻌ َﻢ َﻣَﻌ َ‬
‫ﺤﻖﱢ َﻭﻟﹶﺎ َﻳ ْﺰﻧُﻮ ﹶﻥ َﻭ َﻣ ْﻦ َﻳ ﹾﻔ َﻌ ﹾﻞ‬ ‫ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎﹾﻟ َ‬
‫ﻚ ) ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻟﹶﺎ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹺﺇﹶﻟﻬًﺎ ﺁ َﺧ َﺮ َﻭﻟﹶﺎ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﱠ ﹾﻔ َ‬ ‫ﺼﺪِﻳ َﻖ ﹶﺫِﻟ َ‬ ‫َﺗ ْ‬
‫ﻚ َﻳ ﹾﻠ َﻖ ﹶﺃﺛﹶﺎﻣًﺎ( ﻣﺴﻠﻢ ﻭﺍﲪﺪ‪.‬‬ ‫ﹶﺫِﻟ َ‬
‫ﺇﺧﻮﺍﱐ ﺃﻥ ﺍﻟﺸﺮﻙ ﻧﻮﻋﺎﻥ ‪ :‬ﺃﺣﺪﳘﺎ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﻫﻮ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺃﻭ ﺍﻷﺻﻐﺮ ﺍﻟﺬﻱ ﻳﻌﺪ‬
‫ﺫﻧﺒﺎ ﻋﻈﻴﻤﺎ ﲡﺐ ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻟﺘﻮﺑﺔ ﻣﻨﻪ‪ ،‬ﻷﻧﻪ ﻣﺪﻋﺎﺓ ﻟﻠﻌﻘﻮﺑﺔ ﺍﻟﺸﺪﻳﺪﺓ ﰲ ﺍﻵﺧﺮﺓ؛ ﻭﻣﻦ ﺃﻣﺜﻠﺘﻪ ﺃﻥ ﺗﻌﻤﻞ ﺍﻟﻌﻤﻞ ﷲ ﻭﻟﻮﺟﻮﻩ‬
‫ﻑ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ‪ ":‬ﹺﺇﻥﱠ ﹶﺃ ْﺧ َﻮ َ‬ ‫ﺤﻤُﻮ ِﺩ ْﺑ ﹺﻦ ﻟﹶﺒﹺﻴﺪٍ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﻟﻠﻤﻨﺰﻟﺔ ﺃﻭ ﻟﻠﺘﺴﻤﻴﻊ ﻭﺍﻟﺮﻳﺎﺀ‪َ ( ،‬ﻋ ْﻦ َﻣ ْ‬
‫ﺻَﻐﺮُ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟﺮﱢﻳَﺎ ُﺀ َﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﻟ ُﻬ ْﻢ َﻳ ْﻮ َﻡ‬ ‫ﺻ َﻐﺮُ ﻗﹶﺎﻟﹸﻮﺍ َﻭﻣَﺎ ﺍﻟﺸﱢ ْﺮ ُﻙ ﺍﹾﻟﹶﺄ ْ‬ ‫ﻑ َﻋﹶﻠ ْﻴﻜﹸﻢُ ﺍﻟﺸﱢ ْﺮ ُﻙ ﺍ ﹾﻟﹶﺄ ْ‬‫ﻣَﺎ ﹶﺃﺧَﺎ ُ‬
‫ﺠﺪُﻭ ﹶﻥ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ َﺟﺰَﺍ ًﺀ " ( ﺍﺑﻦ‬ ‫ﺱ ﹺﺑﹶﺄ ْﻋﻤَﺎِﻟ ﹺﻬﻢُ ﺍﺫﹾﻫَﺒُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦَ ﹸﻛ ْﻨُﺘ ْﻢ ﺗُﺮَﺍﺀُﻭ ﹶﻥ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻓﹶﺎ ْﻧ ﹸﻈﺮُﻭ ﺍ َﻫ ﹾﻞ َﺗ ﹺ‬ ‫ﻱ ﺍﻟﻨﱠﺎ ُ‬‫ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺇﹺﺫﹶﺍ ﺟُ ﹺﺰ َ‬
‫ﺣﻨﺒﻞ‬

‫ﺢ ﺍﻟﺪﱠﺟﱠﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ‪":‬‬ ‫ﺤﻦُ َﻧَﺘﺬﹶﺍ ﹶﻛﺮُ ﺍ ﹾﻟ َﻤﺴِﻴ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭَﻧ ْ‬ ‫ﺝ َﻋﹶﻠ ْﻴﻨَﺎ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﹶﺎﻝ‪َ َ:‬ﺧ َﺮ َ‬
‫ﺨ ِﻔﻲﱡ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ َﻡ ﺍﻟﺮﱠ ُﺟ ﹸﻞ‬
‫ﺢ ﺍﻟﺪﱠﺟﱠﺎ ﹺﻝ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹸﻠﹾﻨَﺎ َﺑﻠﹶﻰ ﹶﻓﻘﹶﺎ ﹶﻝ‪ ):‬ﺍﻟﺸﱢ ْﺮ ُﻙ ﺍﹾﻟ َ‬ ‫ﹶﺃﻟﹶﺎ ﺃﹸ ْﺧﹺﺒﺮُﻛﹸ ْﻢ ﹺﺑﻤَﺎ ﻫُ َﻮ ﹶﺃ ْﺧ َﻮﻑُ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ِﻋ ْﻨﺪِﻱ ِﻣ َﻦ ﺍ ﹾﻟ َﻤﺴِﻴ ﹺ‬
‫ﺻﻠﹶﺎَﺗﻪُ ِﻟﻤَﺎ َﻳﺮَﻯ ِﻣ ْﻦ َﻧ ﹶﻈ ﹺﺮ َﺭﺟُ ﹴﻞ " ( ﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫ﺼﻠﱢﻲ ﹶﻓﻴُ َﺰﻳﱢﻦُ َ‬ ‫ُﻳ َ‬
‫ﺃﻣﺎ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﻓﺜﻼﺛﺔ ﺃﺻﻨﺎﻑ‪:‬‬
‫ﺕ‬
‫ﺷﺮﻙ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﺑﺎﻋﺘﻘﺎﺩ ﺃﻥ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺇﳍﺎ ﺁﺧﺮ ﳜﻠﻖ ﻭﻳﺴﲑ ﻭﻳﺪﺑﺮ…) ﹺﺇﻥﱠ َﺭﺑﱠﻜﹸﻢُ ﺍﻟﻠﱠ ُﻪ ﺍﻟﱠﺬِﻱ َﺧﹶﻠ َﻖ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﺵ ﻳُ َﺪﺑﱢﺮُ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ﻣَﺎ ِﻣ ْﻦ َﺷﻔِﻴ ﹴﻊ ﹺﺇﻟﱠﺎ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﹺﺇ ﹾﺫﹺﻧ ِﻪ ﹶﺫِﻟﻜﹸﻢُ ﺍﻟﻠﱠ ُﻪ َﺭﺑﱡ ﹸﻜ ْﻢ ﻓﹶﺎ ْﻋﺒُﺪُﻭﻩُ ﹶﺃﻓﹶﻼ‬
‫ﺽ ﻓِﻲ ِﺳﺘﱠ ِﺔ ﹶﺃﻳﱠﺎ ﹴﻡ ﹸﺛﻢﱠ ﺍ ْﺳَﺘﻮَﻯ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻌ ْﺮ ﹺ‬ ‫ﻭَﺍ ﹾﻟﹶﺄ ْﺭ َ‬
‫ﺽ َﻭﻣَﺎ َﺧﹶﻠ َﻖ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ َﻭﹶﺃ ﹾﻥ َﻋﺴَﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ِﺪ‬ ‫ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫ﺕ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬ ‫َﺗ ﹶﺬﻛﱠﺮُﻭﻥ( ﻳﻮﻧﺲ ‪) ٣‬ﹶﺃ َﻭﹶﻟ ْﻢ َﻳ ْﻨﻈﹸﺮُﻭﺍ ﻓِﻲ َﻣﹶﻠﻜﹸﻮ ِ‬
‫ﺚ َﺑ ْﻌ َﺪﻩُ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ( ﺍﻷﻋﺮﺍﻑ‪.١٨٥‬‬ ‫ﺏ ﹶﺃ َﺟﻠﹸﻬُ ْﻢ ﹶﻓﹺﺒﹶﺄﻱﱢ َﺣﺪِﻳ ٍ‬‫ﺍ ﹾﻗَﺘ َﺮ َ‬
‫ﺷﺮﻙ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻮﺟﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺻﻼﺓ ﻭﺻﻴﺎﻣﺎ ﻭﺣﺠﺎ ﻭﻧﺴﻜﺎ ﻭﺭﺟﺎﺀ ﻭﺗﻮﻛﻼ ﻭﺧﻮﻓﺎ ﻭﺭﻫﺒﺔ ﻭﺭﻏﺒﺔ ﻭﳏﺒﺔ ﻟﻐﲑ ﺍﷲ‬
‫ﻣﻌﻪ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﺃﻭ ﺍﲣﺎﺫ ﺍﻟﻮﺳﻄﺎﺀ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﻛﻤﺎ ﻟﺪﻯ ﺍﻟﻘﺒﻮﺭﻳﲔ ﻭﺍﻟﺒﺎﻃﻨﻴﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ) ﹸﻗ ﹾﻞ ﹺﺇﻥﱠ ﺻَﻼﺗِﻲ‬
‫ﲔ( ﺍﻷﻧﻌﺎﻡ ‪.١٦٢‬‬ ‫ﻱ َﻭ َﻣﻤَﺎﺗِﻲ ِﻟﻠﱠ ِﻪ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬‫ﺤﻴَﺎ َ‬ ‫ﺴﻜِﻲ َﻭَﻣ ْ‬‫َﻭُﻧ ُ‬
 ‫ﺷﺮﻙ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻛﺄﻥ ﺗﺴﻤﻲ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺗﺼﻔﻪ ﲟﺎ ﱂ ﻳﺮﺩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﺗﻌﺘﻘﺪ ﺃﻥ ﳐﻠﻮﻗﺎ ﻳﺘﺼﻒ‬
‫ﺑﺼﻔﺔ ﻛﻤﺎﻝ ﻛﺎﺗﺼﺎﻑ ﺍﷲ ﻬﺑﺎ‪ ،‬ﻛﻤﺎ ﻟﺪﻯ ﺍﳋﺮﺍﻓﻴﲔ ﻭﺍﳌﺸﻌﻮﺫﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻌﺮﻓﺔ ﺍﻟﻐﻴﺐ ﻭﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ) َﻭِﻟﻠﱠ ِﻪ‬
‫ﺲ‬
‫ﺤﺪُﻭ ﹶﻥ ﻓِﻲ ﹶﺃ ْﺳﻤَﺎِﺋ ِﻪ َﺳﻴُ ﺠْ َﺰﻭْ ﹶﻥ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮﻥ( ﺍﻷﻋﺮﺍﻑ‪ ) ،١٨٠‬ﹶﻟْﻴ َ‬
‫ﺴﻨَﻰ ﻓﹶﺎ ْﺩﻋُﻮﻩُ ﹺﺑ َﻬﺎ َﻭ ﹶﺫﺭُﻭﺍ ﺍﻟﱠﺬِﻳ َﻦ ُﻳﹾﻠ ِ‬‫ﺤْ‬‫ﺍ ﹾﻟﹶﺄ ْﺳﻤَﺎ ُﺀ ﺍﹾﻟ ُ‬
‫ﺼﲑُ( ﺍﻟﺸﻮﺭﻯ ‪١١‬‬ ‫ﹶﻛ ِﻤ ﹾﺜِﻠ ِﻪ ﺷَﻲْﺀٌ َﻭﻫُ َﻮ ﺍﻟﺴﱠﻤِﻴ ُﻊ ﺍ ﹾﻟَﺒ ِ‬
‫ﺇﻥ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻟﻠﻜﻔﺮ‪ ،‬ﺃﻣﺎ ﺍﻷﺻﻐﺮ ﻓﻬﻮ ﺍﳌﻤﻬﺪ ﻟﻪ ﺍﳌﻌﺒﺪ ﻃﺮﻳﻘﻪ ﺍﳌﺆﺩﻱ ﺇﻟﻴﻪ‪ .‬ﻟﺬﻟﻚ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ‬
‫ﻳﺒﺬﻝ ﻗﺼﺎﺭﻯ ﺟﻬﺪﻩ ﻟﺘﺠﻨﺐ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﻭﺳﺪ ﲨﻴﻊ ﺍﻟﺬﺭﺍﺋﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﻳﺒﺎﺩﺭ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻦ ﻛﻞ ﺧﺎﻃﺮﺓ ﺃﻭ‬
‫ﶈﺔ ﺃﻭ ﳒﻮﻯ ﻬﺑﺎ ﺷﺒﻬﺔ ﺫﻟﻚ‪.‬‬

‫ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎ ﹾﻟ ﺤَﻖ‬

‫) ‪ ( ٤١‬ﻭَﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﱠ ﹾﻔ َ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻻ ﺯﻟﻨﺎ ﻭﺇﻳﺎﻛﻢ ﰲ ﺿﻼﻝ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻭﺻﻔﺔ ﺍﻟﻴﻮﻡ ﻫﻲ ﺻﻔﺔ ﺻﻴﺎﻧﺔ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺍﻟﺘﻠﻒ‪ ،‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎﻟﹾ ﺤَﻖ( ﺍﻟﻔﺮﻗﺎﻥ ‪ ،٦٨‬ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻬﻧﺎ ﻭﺍﺣﺪﺓ ) ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ‬ ‫) ﻭَﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﱠ ﹾﻔ َ‬
‫ﺲ ﻭَﺍ ِﺣ َﺪ ٍﺓ َﻭ َﺧﹶﻠ َﻖ ﻣِﻨْﻬَﺎ َﺯ ْﻭ َﺟﻬَﺎ َﻭَﺑﺚﱠ ﻣِﻨْﻬُﻤَﺎ ﹺﺭﺟَﺎ ﹰﻻ ﹶﻛﺜِﲑﹰﺍ َﻭﹺﻧﺴَﺎﺀ( ﺍﻟﻨﺴﺎﺀ ‪،١‬‬
‫ﺱ ﺍﺗﱠﻘﹸﻮﺍ َﺭﺑﱠﻜﹸﻢُ ﺍﻟﱠﺬِﻱ َﺧﹶﻠ ﹶﻘﻜﹸﻢْ ِﻣ ْﻦ َﻧ ﹾﻔ ﹴ‬ ‫ﺍﻟﻨﱠﺎ ُ‬
‫ﻭﻗﺘﻞ ﺍﳉﺰﺀ ﲟﺜﺎﺑﺔ ﻗﺘﻞ ﺍﻟﻜﻞ‪ .‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻷﻣﺮ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ) :‬ﻛﻞ ﺫﻧﺐ ﻋﺴﻰ‬
‫ﺍﷲ ﺃﻥ ﻳﻐﻔﺮﻩ ﺇﻻ ﻣﻦ ﻣﺎﺕ ﻣﺸﺮﻛﺎ ﺃﻭ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ( ﻣﻮﺭﺩ ﺍﻟﻈﻤﺂﻥ‪،‬‬
‫ﺱ‬
‫ﻭﻗﻮﻟﻪ))ﹶﻗ ْﺘﻞﹸ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﹶﺃ ْﻋ ﹶﻈﻢُ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ِﻣ ْﻦ َﺯﻭَﺍ ﹺﻝ ﺍﻟﺪﱡ ْﻧﻴَﺎ( ﺍﻟﻨﺴﺎﺋﻲ ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﹶﺃﻭﱠﻝﹸ ﻣَﺎ ُﻳ ﹾﻘﻀَﻰ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺑﹺﺎﻟﺪﱢﻣَﺎ ِﺀ( ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬

‫ﺤﺪِﻳ َﺪﺗُﻪُ ﹺﺑَﻴ ِﺪ ِﻩ‬

‫ﺤﺪِﻳ َﺪ ٍﺓ ﹶﻓ َ‬
‫ﺴﻪُ ﹺﺑ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪َ )) :‬ﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧ ﹾﻔ َ‬ ‫ﻭﻳﺸﻤﻞ ﺫﻟﻚ ﻗﺘﻞ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﺤﺴﱠﺎ ُﻩ ﻓِﻲ ﻧَﺎ ﹺﺭ َﺟ َﻬﻨﱠ َﻢ ﺧَﺎﻟِﺪًﺍ‬ ‫ﺴﻢﱟ ﹶﻓﺴُﻤﱡﻪُ ﹺﺑَﻴ ِﺪ ِﻩ َﻳَﺘ َ‬‫ﺴﻪُ ﹺﺑ ُ‬
‫ﺠﺄﹸ ﺑﹺﻬَﺎ ﻓِﻲ َﺑ ﹾﻄﹺﻨ ِﻪ ﻓِﻲ ﻧَﺎ ﹺﺭ َﺟ َﻬﻨﱠ َﻢ ﺧَﺎﻟِﺪًﺍ ﻣُ ﺨَﻠﱠﺪًﺍ ﻓِﻴﻬَﺎ ﺃﹶﺑَﺪًﺍ َﻭ َﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧ ﹾﻔ َ‬ ‫َﻳ َ‬
‫ﺨﻠﱠ ًﺪ ﺍ ﻓِﻴﻬَﺎ ﺃﹶﺑَﺪًﺍ(( ﺃﲪﺪﻛﻤﺎ ﻳﺸﻤﻞ‬ ‫ﺴﻪُ ﹶﻓﻬُ َﻮ ُﻳ َﺮﺩﱠﻯ ﻓِﻲ ﻧَﺎ ﹺﺭ َﺟ َﻬﻨﱠ َﻢ ﺧَﺎﻟِﺪًﺍ ﻣُ َ‬ ‫ﻣُ ﺨَﻠﱠﺪًﺍ ﻓِﻴﻬَﺎ ﺃﹶﺑَﺪًﺍ َﻭ َﻣ ْﻦ َﺗ َﺮﺩﱠﻯ ِﻣ ْﻦ َﺟَﺒ ﹴﻞ ﹶﻓ ﹶﻘَﺘ ﹶﻞ َﻧ ﹾﻔ َ‬
‫ﺴ َﺮ ﺍﻟﱠﺬِﻳ َﻦ‬ ‫ﺍﻹﺟﻬﺎﺽ ﻭﻋﻤﻠﻴﺔ ﲢﺪﻳﺪ ﺍﻟﻨﺴﻞ‪ ،‬ﺑﻄﺮﻕ ﻏﲑ ﺷﺮﻋﻴﺔ ﻭﻟﻐﲑ ﺿﺮﻭﺭﺓ ﻣﻌﺘﱪﺓ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﹶﻗ ْﺪ َﺧ ِ‬
‫ﹶﻗَﺘﻠﹸﻮﺍ ﹶﺃﻭْﻻ َﺩ ُﻫ ْﻢ َﺳﻔﹶﻬﹰﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﻋ ﹾﻠ ﹴﻢ َﻭ َﺣﺮﱠﻣُﻮﺍ ﻣَﺎ َﺭ َﺯﹶﻗﻬُﻢُ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻓِﺘﺮَﺍ ًﺀ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻗ ْﺪ ﺿَﻠﱡﻮﺍ َﻭﻣَﺎ ﻛﹶﺎﻧُﻮﺍ ُﻣ ْﻬَﺘﺪِﻳ َﻦ(ﺍﻷﻧﻌﺎﻡ ‪.١٤٠‬‬
‫ﻚ ﹶﻛَﺘ ْﺒﻨَﺎ َﻋﻠﹶﻰ َﺑﻨﹺﻲ ﹺﺇﺳْﺮﺍﺋﻴ ﹶﻞ‬ ‫ﺤﻖﱢ( ﺍﻷﻧﻌﺎﻡ ‪ِ ) ١٥١‬ﻣ ْﻦ ﹶﺃ ْﺟ ﹺﻞ ﹶﺫِﻟ َ‬ ‫ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎﹾﻟ َ‬ ‫ﻭﻳﺸﻤﻞ ﻗﺘﻞ ﺍﻟﻐﲑ) ﻭَﻻ َﺗ ﹾﻘُﺘﻠﹸﻮﺍ ﺍﻟﻨﱠ ﹾﻔ َ‬
‫ﺱ َﺟﻤِﻴﻌﹰﺎ(‬ ‫ﺱ َﺟﻤِﻴﻌﹰﺎ َﻭ َﻣ ْﻦ ﹶﺃ ْﺣﻴَﺎ َﻫﺎ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﺃﹶﺣْﻴَﺎ ﺍﻟﻨﱠﺎ َ‬ ‫ﺽ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﹶﻗَﺘ ﹶﻞ ﺍﻟﻨﱠﺎ َ‬ ‫ﺲ ﹶﺃ ْﻭ ﹶﻓﺴَﺎ ٍﺩ ﻓِﻲ ﺍﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧﻔﹾﺴﹰﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴ‬
‫ﺍﳌﺎﺋﺪﺓ‪.٣٢‬ﻋﺒﺎﺩ ﺍﷲ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺍﺟﺘﻨﺎﺏ ﻓﺎﺣﺸﺔ ﺍﻟﺰﱏ‪ :‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )ﻭَﻻ َﻳ ْﺰﻧُﻮﻥ( ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﺸ ﹰﺔ َﻭﺳَﺎ َﺀ َﺳﺒﹺﻴﻼ( ﺍﻹﺳﺮﺍﺀ ‪٣٢‬‬ ‫‪ ،٦٨‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍﻟﺰﱢﻧَﻰ ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺣ َ‬

‫ﻭﻟﺬﻟﻚ ﺑﲔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻌﻮﺍﻗﺐ ﺍﳌﺪﻣﺮﺓ ﻟﺸﻴﻮﻉ ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ) َﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ ﻋُ َﻤ َﺮ ﻗﹶﺎ ﹶﻝ‬
‫ﺸ َﺮ ﺍ ﹾﻟﻤُﻬَﺎ ﹺﺟﺮﹺﻳ َﻦ ﺧَﻤْﺲٌ ﺇﹺﺫﹶﺍ ﺍﺑْﺘُﻠِﻴﺘُﻢْ ﹺﺑ ﹺﻬﻦﱠ َﻭﹶﺃﻋُﻮ ﹸﺫ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﺃ ﹾﻥ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﻘﹶﺎﻝ‪ َ":‬ﻳَﺎ َﻣ ْﻌ َ‬ ‫ﹶﺃ ﹾﻗَﺒ ﹶﻞ َﻋﹶﻠ ْﻴﻨَﺎ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﺖ ﻓِﻲ‬ ‫ﻀ ْ‬ ‫ﻉ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ َﻣ َ‬ ‫ﻂ َﺣﺘﱠﻰ ﻳُ ْﻌِﻠﻨُﻮﺍ ﹺﺑﻬَﺎ ﹺﺇﻟﱠﺎ ﹶﻓﺸَﺎ ﻓِﻴ ﹺﻬﻢُ ﺍﻟﻄﱠﺎﻋُﻮ ﹸﻥ ﻭَﺍ ﹾﻟﹶﺄ ْﻭﺟَﺎ ُ‬ ‫ﺸﺔﹸ ﻓِﻲ ﹶﻗ ْﻮ ﹴﻡ ﹶﻗ ﱡ‬ ‫ُﺗ ْﺪ ﹺﺭﻛﹸﻮ ُﻫﻦﱠ ‪ ،‬ﹶﻟ ْﻢ َﺗ ﹾﻈ َﻬ ﹺﺮ ﺍ ﹾﻟﻔﹶﺎ ِﺣ َ‬
‫ﲔ َﻭ ِﺷﺪﱠ ِﺓ ﺍ ﹾﻟ َﻤﺌﹸﻮَﻧ ِﺔ َﻭ َﺟ ْﻮ ﹺﺭ ﺍﻟﺴﱡ ﹾﻠﻄﹶﺎ ِﻥ َﻋﹶﻠ ْﻴ ﹺﻬﻢْ‪َ ،‬ﻭﹶﻟ ْﻢ‬
‫ﻀﻮْﺍ‪َ ،‬ﻭﹶﻟ ْﻢ َﻳ ْﻨﻘﹸﺼُﻮﺍ ﺍ ﹾﻟ ِﻤ ﹾﻜﻴَﺎ ﹶﻝ ﻭَﺍ ﹾﻟﻤِﻴﺰَﺍ ﹶﻥ ﹺﺇﻟﱠﺎ ﺃﹸ ِﺧﺬﹸﻭﺍ ﺑﹺﺎﻟﺴﱢﹺﻨ َ‬ ‫ﹶﺃ ْﺳﻠﹶﺎِﻓ ﹺﻬ ﹺﻢ ﺍﻟﱠﺬِﻳ َﻦ َﻣ َ‬
‫َﻳ ْﻤَﻨﻌُﻮﺍ َﺯﻛﹶﺎ ﹶﺓ ﹶﺃ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ ﹺﺇﻟﱠﺎ ﻣُﹺﻨﻌُﻮﺍ ﺍ ﹾﻟ ﹶﻘ ﹾﻄ َﺮ ِﻣ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭَﻟﹶﻮْﻟﹶﺎ ﺍ ﹾﻟَﺒﻬَﺎِﺋﻢُ ﹶﻟ ْﻢ ُﻳ ْﻤ ﹶﻄﺮُﻭﺍ‪َ ،‬ﻭﹶﻟ ْﻢ َﻳ ْﻨ ﹸﻘﻀُﻮﺍ َﻋ ْﻬ َﺪ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋ ْﻬ َﺪ َﺭﺳُﻮِﻟ ِﻪ ﹺﺇﻟﱠﺎ‬
‫ﺨﻴﱠﺮُﻭﺍ ِﻣﻤﱠﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ‬
‫ﺏ ﺍﻟﻠﱠ ِﻪ َﻭَﻳَﺘ َ‬
‫ﺤ ﹸﻜ ْﻢ ﹶﺃِﺋﻤﱠﺘُﻬُ ْﻢ ﹺﺑ ِﻜﺘَﺎ ﹺ‬
‫ﺾ ﻣَﺎ ﻓِﻲ ﹶﺃ ْﻳﺪِﻳﻬﹺﻢ ْ‪َ ،‬ﻭﻣَﺎ ﹶﻟ ْﻢ َﺗ ْ‬
‫ﻂ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻋَﺪُﻭ‪‬ﺍ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ﹶﻓﹶﺄ َﺧﺬﹸﻭﺍ َﺑ ْﻌ َ‬
‫َﺳﻠﱠ ﹶ‬
‫ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ َﺟ َﻌ ﹶﻞ ﺍﻟﻠﱠ ُﻪ َﺑﹾﺄ َﺳ ُﻬ ْﻢ ﺑَﻴْﻨَﻬُﻢ( ﺍﺑﻦ ﻣﺎﺟﻪ‬

‫ﻭﻗﺪ ﺍﻣﺘﺪﺡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﻔﺔ ﻭﺣﺮﺽ ﻋﻠﻴﻬﺎ ﻭﺑﺸﺮ ﺃﺻﺤﺎﻬﺑﺎ ﺑﺎﻟﻔﻼﺡ ) ﻭَﺍﻟﱠﺬِﻳﻦَ ُﻫ ْﻢ ِﻟ ﹸﻔﺮُﻭ ﹺﺟ ﹺﻬ ْﻢ ﺣَﺎِﻓﻈﹸﻮ ﹶﻥ( ﺍﳌﺆﻣﻨﻮﻥ ‪،٥‬‬
‫ﲔ ﻳَﻐُﻀﱡﻮﺍ ِﻣ ْﻦ ﹶﺃْﺑﺼَﺎ ﹺﺭ ِﻫ ْﻢ َﻭَﻳ ﺤْ ﹶﻔﻈﹸﻮﺍ ﹸﻓﺮُﻭ َﺟ ُﻬ ْﻢ‬ ‫ﻭﺃﺭﺷﺪ ﺇﱃ ﻣﺎ ﻳﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ﻭﻳﺴﺪ ﺍﻟﺬﺭﺍﺋﻊ ﺇﱃ ﻓﺎﺣﺸﺔ ﺍﻟﺰﱏ ) ﹸﻗ ﹾﻞ ِﻟﻠﹾﻤُﺆْ ِﻣﹺﻨ َ‬
‫ﻉ‬
‫ﺏ َﻣ ﹺﻦ ﺍ ْﺳَﺘﻄﹶﺎ َ‬‫ﺸ َﺮ ﺍﻟﺸﱠﺒَﺎ ﹺ‬ ‫ﺼَﻨﻌُﻮﻥ( ﺍﻟﻨﻮﺭ ‪ ،٣٠‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ):‬ﻳَﺎ َﻣ ْﻌ َ‬ ‫ﲑ ﹺﺑﻤَﺎ َﻳ ْ‬ ‫ﻚ ﹶﺃ ْﺯﻛﹶﻰ ﹶﻟ ُﻬ ْﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﺧﹺﺒ ٌ‬ ‫ﹶﺫِﻟ َ‬
‫ﺴَﺘ ِﻄ ْﻊ ﹶﻓ َﻌﹶﻠ ْﻴ ِﻪ ﺑﹺﺎﻟﺼﱠ ْﻮ ﹺﻡ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻟﻪُ ﻭﹺﺟَﺎﺀٌ( ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﻤﺎ ﺣﺬﺭ ﻋﺰ ﻭﺟﻞ ﺣﻔﻈﺎ ﻟﻠﻤﺠﺘﻤﻊ‬ ‫ﺝ َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْ‬
‫ِﻣ ْﻨﻜﹸﻢُ ﺍ ﹾﻟﺒَﺎ َﺀ ﹶﺓ ﹶﻓ ﹾﻠَﻴَﺘ َﺰﻭﱠ ْ‬
‫ﺸﺔﹸ ﻓِﻲ ﺍﻟﱠﺬِﻳ َﻦ‬
‫ﺤﺒﱡﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﺗﺸِﻴ َﻊ ﺍ ﹾﻟﻔﹶﺎ ِﺣ َ‬ ‫ﻭﺻﻴﺎﻧﺔ ﻟﻸﻋﺮﺍﺽ ﻣﻦ ﺇﺷﺎﻋﺔ ﺍﻟﻔﺎﺣﺸﺔ ﺑﺎﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻔﻌﻞ ﺃﻭ ﺳﻮﺀ ﺍﻟﻈﻦ)ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ُﻳ ِ‬
‫ﺁﻣَﻨُﻮﺍ ﹶﻟ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻟﹾﺂﺧِﺮَﺓ( ﺍﻟﻨﻮﺭ ‪١٩‬‬
‫ﰒ ﻳُﻌﻘِﺐ ﺍﷲ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﻮﻋﻴﺪ ﺻﺎﺭﻡ ﻟﻠﻌﺼﺎﺓ ‪ ،‬ﻭﻭﻋﺪ ﺣﻖ ﻟﻠﻄﺎﺋﻌﲔ ﺍﻟﺘﻮﺍﺑﲔ‪.‬‬
‫ﻚ َﻳ ﹾﻠ َﻖ ﹶﺃﺛﹶﺎﻣﺎ ( ‪ ،‬ﻓﻘﻮﻟﻪ )ﻭﻣﻦ ﻳﺘﺠﺮﺃ ﻋﻠﻰ ﻓﻌﻞ ﺗﻠﻚ ﺍﻷﺛﺎﻡ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺰﻧﺎ ﻳﻠﻖ‬ ‫ﺃﻣﺎ ﻭﻋﻴﺪﻩ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ َﻣ ْﻦ َﻳ ﹾﻔ َﻌ ﹾﻞ ﹶﺫِﻟ َ‬
‫ﺨﹸﻠ ْﺪ ﻓِﻴ ِﻪ ُﻣﻬَﺎﻧﺎ( ﺍﻟﻔﺮﻗﺎﻥ ‪ ،٦٩‬ﻓﺎﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﺑﺴﺒﺐ‬ ‫ﺏ َﻳ ْﻮ َﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ َﻭَﻳ ْ‬
‫ﻒ ﹶﻟﻪُ ﺍ ﹾﻟَﻌﺬﹶﺍ ُ‬
‫ﺃﺛﺎﻣﺎ ﺃﻱ ﻧﻜﺎﻻ ﻭﻭﺑﺎ ﹰﻻ )ُﻳﻀَﺎ َﻋ ْ‬
‫ﺍﻟﺸﺮﻙ ﻭﺩﻋﻮﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻣﺎ ﺍﳌﺆﻣﻦ ﻓﺘﻀﺎﻋﻒ ﻋﻘﻮﺑﺘﻪ ﻭﻟﻜﻨﻪ ﻻ ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺼﺎﺭﻡ ﺍﻟﺸﺪﻳﺪ ﺃﺳﻠﻮﺏ ﻳﺆﺛﺮ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺘﻮﺍﻗﺔ ﺇﱃ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﺇﺫ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻓﻄﺮﺓ‬
‫ﺑﺸﺮﻳﺔ ﺃﺻﻴﻠﺔ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﺍﳊﻖ ﺩﺍﺋﻤﺎ ﺑﲔ ﺧﻮﻑ ﻳﺮﺩﻩ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺭﺟﺎﺀ ﳛﺚ ﺑﻪ ﺍﳋﻄﻰ ﳓﻮ ﺍﳉﻨﺔ‪ )،‬ﹺﺇﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ‬
‫ﺕ َﻭَﻳ ْﺪﻋُﻮَﻧﻨَﺎ َﺭﻏﹶﺒﹰﺎ َﻭ َﺭﻫَﺒﹰﺎ ﻭَﻛﹶﺎﻧُﻮﺍ ﹶﻟﻨَﺎ ﺧَﺎ ِﺷﻌِﲔ( ﺍﻷﻧﺒﻴﺎﺀ‪٩٠‬‬ ‫ﺨ ْﻴﺮَﺍ ِ‬
‫ﻳُﺴَﺎ ﹺﺭﻋُﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ َ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﻼ ﺻَﺎﻟِﺤﹰﺎ‬ ‫ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ‬‫) ‪ ( ٤٢‬ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﺗَﺎ َ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺗﺄﰐ ﺭﲪﺔ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ ﻟﺬﻟﻚ ﻋﻘﺐ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﻌﻘﻮﺑﺔ ‪ ،‬ﺑﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻷﻣﻞ ﻭﺍﻟﺒﺸﺎﺭﺓ ﳌﻦ ﺃﻗﻠﻊ ﻭﺗﺎﺏ‬
‫ﻼ ﺻَﺎﻟِﺤﹰﺎ‬ ‫ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ‬
‫ﻭﺭﺟﻊ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻛﻴﻼ ﺗﺘﻘﻄﻊ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ﻳﺄﺳﺎ ﻭﻗﻨﻮﻃﺎ ‪ ،‬ﻓﻘﺎﻝ )ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﺗَﺎ َ‬
‫ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭَﺣِﻴﻤﺎ( ﺍﻟﻔﺮﻗﺎﻥ ‪ ،٧٠‬ﻓﺄﺭﺷﺪ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‬ ‫ﺴﻨَﺎ ٍ‬‫ﻚ ﻳَُﺒﺪﱢﻝﹸ ﺍﻟﻠﱠ ُﻪ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ َﺣ َ‬ ‫ﹶﻓﺄﹸﻭﹶﻟِﺌ َ‬
‫ﺍﳌﻀﺎﻋﻒ ﺍﳌﺨﻠﺪ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭَﺑﻴﱠ َﻦ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﻣﺴﻠﻚ ﺫﻟﻚ ﻭﻭﺳﻴﻠﺘﻪ ﺍﻷﻭﱃ ﻭﺍﻟﻮﺣﻴﺪﺓ‪.‬‬
‫ﺇﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻟﺬﻧﺐ ﺇﱃ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﷲ ﺗﻮﺍﺏ‪ :‬ﺃﻱ ﻳﺘﻮﺏ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﻳﻘﺒﻞ ﺗﻮﺑﺘﻪ ﻭﻳﻌﻮﺩ ﻋﻠﻴﻪ ﺑﺎﳌﻐﻔﺮﺓ‬
‫ﻭﺍﻟﻔﻀﻞ‪ ،‬ﺃﻭ ﻳﻮﻓﻘﻪ ﻟﻠﺘﻮﺑﺔ ﻭﻳﺴﺪﺩ ﺧﻄﺎﻩ ﰲ ﻃﺮﻳﻘﻬﺎ‪.‬‬
‫ﻭ ﺍﻟﺘﻮﺑﺔ ﻓﺮﺽ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ ) :‬ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺗُﻮﺑُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﺗ ْﻮَﺑ ﹰﺔ َﻧﺼُﻮﺣﹰﺎ َﻋﺴَﻰ َﺭﺑﱡ ﹸﻜ ْﻢ ﹶﺃ ﹾﻥ‬
‫ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَﺤْﺘِﻬَﺎ ﺍ ﹾﻟﹶﺄ ْﻧﻬَﺎﺭ(‪ ،‬ﻓﻮﺻﻔﻬﺎ ﺗﻌﺎﱃ ﺑﻠﻔﻆ ) ﻧﺼﻮﺡ( ﲤﻴﻴﺰﺍ ﳍﺎ ﻋﻦ ﺍﻟﺘﻮﺑﺔ‬ ‫ﺕ َﺗ ْ‬
‫ﻳُ ﹶﻜﻔﱢ َﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ َﻭﻳُ ْﺪ ِﺧﹶﻠﻜﹸ ْﻢ َﺟﻨﱠﺎ ٍ‬
‫ﺍﳌﺎﺋﻌﺔ ﺍﻟﻮﻗﺘﻴﺔ ﺍﻟﱵ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺘﻼﺷﻰ؛ ﻓﺎﻟﻨﺼﻮﺡ )ﺃﻱ ﺍﳋﻠﻮﺹ ( ﻭﺍﻟﺼﺪﻕ ﺃﻫﻢ ﺻﻔﺎﻬﺗﺎ ﻭﺟﻮﻫﺮ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻳﻘﺎﻝ "‬
‫ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﻛﺬﻟﻚ ﻷﻬﻧﺎ ﲣﻠﺺ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻛﻞ ﺍﻵﻓﺎﺕ ﻭﺗﺼﻔﻴﻪ ﻣﻦ ﻛﻞ ﺍﻟﺬﻧﻮﺏ‪ .‬ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﻟﻠﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ‬
‫ﺷﺮﻭﻁ ﻻ ﺗﺘﺤﻘﻖ ﺇﻻ ﻬﺑﺎ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪- ١‬ﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﺍﺭﺗﻜﺐ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ‪- ٢ .‬ﺍﻹﻗﻼﻉ ﻋﻦ ﺭﺩﻱﺀ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻌﺎﺩﺍﺕ‪.‬‬
‫‪- ٣‬ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳊﺎﻝ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﳊﺎﻻﺕ‪ - ٤.‬ﺭﺩ ﺍﳊﻘﻮﻕ ﻭﺍﳌﻈﻠﻤﺎﺕ‪.‬‬
‫‪ - ٥‬ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﳌﺨﺎﻟﻔﺎﺕ‪ - ٦.‬ﺗﺪﺍﺭﻙ ﻣﺎ ﺃﻣﻜﻦ ﺗﺪﺍﺭﻛﻪ ﳑﺎ ﻓﺎﺕ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ‪.‬‬
 ‫ﻓﺎﻟﺘﻮﺑﺔ ﺑﺬﻟﻚ ﻧﺪﻡ ﻳﻮﺭﺙ ﻋﺰﻣﺎ ﻭﻗﺼﺪﺍ‪ ،‬ﻭﻋﻼﻣﺔ ﺍﻟﻨﺪﻡ ﺭﻗﺔ ﻗﻠﺐ ﺧﻮﻓﺎ ﻭﺭﺟﺎﺀ‪ ،‬ﻭﻏﺰﺍﺭﺓ ﺩﻣﻊ ﺣﺰﻧﺎ ﻭﺍﺳﺘﻐﻔﺎﺭﺍ‪ ،‬ﻟﺬﻟﻚ‬
‫ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﺍﺟﻠﺴﻮﺍ ﺇﱃ ﺍﻟﺘﻮﺍﺑﲔ ﻓﺈﻬﻧﻢ ﺃﺭﻕ ﺃﻓﺌﺪﺓ(‪ .‬ﻭﻋﻼﻣﺔ ﺍﻟﻌﺰﻡ ﻭﺍﻟﻘﺼﺪ ﺍﻹﻗﻼﻉ ﺍﻟﺒﺎﺕ ﻭﺍﳉﻬﺪ ﰲ‬
‫ﺍﻟﻄﺎﻋﺔ‪.‬ﻭ ﻟﻘﺪ ﺭﻏﺐ ﺍﻟﺸﺮﻉ ﺍﳊﻜﻴﻢ ﰲ ﺍﻟﺘﻮﺑﺔ ﻭﺣﺮﺽ ﻋﻠﻴﻬﺎ ﻭﺣﺒﺒﻬﺎ ﺑﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫َ ) ﻭَﺗُﻮﺑُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﺟﻤِﻴﻌﹰﺎ ﺃﹶﻳﱡﻬَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ﺗُ ﹾﻔِﻠ ﺤُﻮﻥ ( ﺍﻟﻨﻮﺭ‪٣١‬‬
‫ﺤﺐﱡ ﺍﻟﹾﻤَُﺘ ﹶﻄﻬﱢﺮﹺﻳﻦ ( ﺍﻟﺒﻘﺮﺓ ‪٢٢٢‬‬ ‫ﲔ َﻭﻳُ ِ‬ ‫ﺤﺐﱡ ﺍﻟﺘﱠﻮﱠﺍﹺﺑ َ‬ ‫‪) -‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ‬
‫ﺏ ﺍﻟﺮﱠﺣِﻴﻢ( ﺍﻟﺘﻮﺑﺔ ‪١٠٤‬‬ ‫ﺕ َﻭﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ ﺍﻟﺘﱠﻮﱠ ﺍ ُ‬ ‫)ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ‬
‫ﺏ َﺟﻤِﻴﻌﹰﺎ ﹺﺇﻧﱠ ُﻪ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ‬
‫ﺴ ﹺﻬﻢْ ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬ ‫)ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ‬
‫ﺍﻟﺮﱠﺣِﻴ ُﻢ ( ﺍﻟﺰﻣﺮ ‪٥٣‬‬
‫ﺠ ِﺪ ﺍﻟﻠﱠ َﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭَﺣِﻴﻤﺎ ( ﺍﻟﻨﺴﺎﺀ ‪ ١١٠‬ﻭﺃﺧﺮﺝ ﺃﲪﺪ‪:‬ﺣَﺪﱠﺛﹶﻨَﺎ ﻋَﻦ ﹶﺃﺑﹺﻲ‬ ‫ﺴَﺘ ْﻐ ِﻔ ﹺﺮ ﺍﻟﻠﱠ َﻪ َﻳ ﹺ‬
‫ﺴﻪُ ﹸﺛﻢﱠ َﻳ ْ‬
‫) َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀﹰﺍ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ‬
‫ﺏ ُﻣﺴِﻲ ُﺀ ﺍﻟﻠﱠ ْﻴ ﹺﻞ َﻭَﻳ ْﺒﺴُﻂﹸ َﻳ َﺪﻩُ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ َﻳ ْﺒﺴُﻂﹸ َﻳ َﺪﻩُ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ِﻟَﻴﺘُﻮ َ‬ ‫ﻣُﻮﺳَﻰ َﻋ ﹺﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬
‫ﺲ ِﻣ ْﻦ َﻣ ْﻐ ﹺﺮﹺﺑﻬَﺎ‬ ‫ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ ﻟِﻴَﺘُﻮﺏَ ُﻣﺴِﻲ ُﺀ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﺣﺘﱠﻰ َﺗ ﹾﻄﻠﹸ َﻊ ﺍﻟﺸﱠ ْﻤ ُ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ‬ ‫ﺤﺪﱢﺙﹸ ﺍ ْﺑ َﻦ ﻋُ َﻤ َﺮ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻳُ َ‬ ‫ﺏ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺻ ﺤَﺎ ﹺ‬ ‫ﻭﺃﺧﺮﺝ ﻣﺴﻠﻢ‪َ :‬ﻭﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْ‬
‫ﺏ ﻓِﻲ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻣِﺎﹶﺋ ﹶﺔ َﻣﺮﱠٍﺓ‬‫ﺱ ﺗُﻮﺑُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓﹺﺈﻧﱢﻲ ﹶﺃﺗُﻮ ُ‬ ‫َﻭ َﺳﻠﱠ َﻢ ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬

‫ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺴﺘﺜﲏ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﺍﻟﺘﻮﺍﺑﲔ ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎ‪ ،‬ﺗﻮﺑﺔ ﰲ ﻃﻴﺎﻬﺗﺎ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﳚﺰﻳﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻚ‬
‫ﺟﺰﺍﺀ ﺃﻭﰱ ﻳﻨﺎﺳﺐ ﻋﻈﻤﺔ ﻛﺮﻣﻪ ﻭﻋﻔﻮﻩ‪ ،‬ﻭﻣﻦ ﺃﻛﺮﻡ ﻣﻨﻪ ﺗﻌﺎﱃ؟ ﻭﻣﻦ ﺃﻛﺜﺮ ﻋﻔﻮﺍ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ؟ ﻳﻘﻮﻝ ﻋﺰ ﻭﺟﻞ‪) :‬ﹶﻓﺄﹸﻭﹶﻟِﺌ َ‬
‫ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ َﺭﺣِﻴﻤﹰﺎ( ﺍﻟﻔﺮﻗﺎﻥ ‪٧٠‬‬ ‫ﺴﻨَﺎ ٍ‬ ‫ﻳَُﺒﺪﱢﻝﹸ ﺍﻟﻠﱠ ُﻪ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ َﺣ َ‬
‫ﺻﻠﱠﻰ‬ ‫ﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪ :‬ﺣَﺪﱠﺛﹶﻨَﺎ ﺃﹶﺑُﻮ ُﻣﻌَﺎ ﹺﻭَﻳ ﹶﺔ ﺣَﺪﱠﺛﹶﻨَﺎ ﺍ ﹾﻟﹶﺄ ْﻋ َﻤﺶُ َﻋ ﹺﻦ ﺍ ﹾﻟ َﻤ ْﻌﺮُﻭ ﹺﺭ ْﺑ ﹺﻦ ﺳُ َﻮْﻳ ٍﺪ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﹶﺫﺭﱟ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﺠﻨﱠ ﹶﺔ ُﻳ ْﺆﺗَﻰ ﹺﺑ َﺮﺟُ ﹴﻞ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻧَ ﺤﱡﻮﺍ‬
‫ﺠﻨﱠ ِﺔ ُﺩﺧُﻮﻟﹰﺎ ﺍﹾﻟ َ‬‫ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹺﺇﻧﱢﻲ ﹶﻟﹶﺄﻋْ ﹺﺮﻑُ ﺁ ِﺧ َﺮ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﻨﱠﺎ ﹺﺭ ُﺧﺮُﻭﺟًﺎ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻭَﺁ ِﺧ َﺮ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ َ‬
‫ﺖ ﻛﹶﺬﹶﺍ َﻳ ْﻮ َﻡ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻳَﺎ‬ ‫ﺖ ﹶﻛ ﹶﺬ ﺍ َﻳ ْﻮ َﻡ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ َﻭ َﻋ ِﻤ ﹾﻠ َ‬ ‫ﺻﻐَﺎ ﹺﺭﻫَﺎ ﻗﹶﺎ ﹶﻝ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ َﻋ ِﻤ ﹾﻠ َ‬
‫ِﻛﺒَﺎ َﺭ ﹸﺫﻧُﻮﹺﺑ ِﻪ َﻭ َﺳﻠﹸﻮ ُﻩ َﻋ ْﻦ ِ‬
‫ﺕ َﻧﻮَﺍ ﹺﺟﺬﹸﻩُ ﻗﹶﺎ ﹶﻝ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ‬
‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺣﺘﱠﻰ َﺑ َﺪ ْ‬ ‫ﻚ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺤ َ‬ ‫ﻀِ‬ ‫َﺭﺏﱢ ﹶﻟﹶﻘ ْﺪ َﻋ ِﻤ ﹾﻠﺖُ ﹶﺃ ْﺷﻴَﺎ َﺀ ﹶﻟ ْﻢ ﹶﺃ َﺭﻫَﺎ ﻫُﻨَﺎ ﻗﹶﺎ ﹶﻝ ﹶﻓ َ‬
‫ﺴَﻨ ﹰﺔ‪.‬‬
‫ﻚ َﻣﻜﹶﺎ ﹶﻥ ﹸﻛﻞﱢ َﺳﻴﱢﹶﺌ ٍﺔ َﺣ َ‬ ‫ﹶﻓﹺﺈﻥﱠ ﹶﻟ َ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﺸ َﻬﺪُﻭ ﹶﻥ ﺍﻟﺰﱡﻭ َﺭ‬ ‫) ‪ ( ٤٣‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺸ َﻬﺪُﻭ ﹶﻥ ﺍﻟﺰﱡﻭ َﺭ ( ﺍﻟﻔﺮﻗﺎﻥ‪٧٢‬ﻭﺣﺮﻑ ﺍﻟﺰﺍﻱ‬ ‫ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺗﺘﻮﺍﱃ ﻭﻣﻦ ﺻﻔﺎﻬﺗﻢ ﻗﺎﻝ ﺗﻌﺎﱃ ﺑﻌﺪ ﺫﻟﻚ )ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻻ َﻳ ْ‬
‫ﻭﺍﻟﻮﺍﻭ ﻭﺍﻟﺮﺍﺀ ﺃﺻﻞ ﻭﺍﺣﺪ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻴﻞ ﻭﺍﻟﻌﺪﻭﻝ‪ ،‬ﻭﻣﻨﻪ " ﺍﺯ َﻭﺭﱠ ﻋﻦ ﺍﻟﺸﻲﺀ" ﺇﺫﺍ ﻣﺎﻝ ﻋﻨﻪ ﻭﺍﳓﺮﻑ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻫﻮ‬
‫ﺗﻐﻴﲑ ﻟﻠﺤﻖ ﻭﺍﳊﻘﻴﻘﺔ ﺯﻭﺭ‪ ،‬ﻓﺎﻟﻜﺬﺏ ﺯﻭﺭ ﻷﻧﻪ ﻣﻴﻞ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻖ‪ ،‬ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﺒﺎﻃﻞ ﺃﻳﺎ ﻛﺎﻥ ﺯﻭﺭ‪ ،‬ﻭﳎﺎﻟﺲ‬
‫ﺍﻟﻠﻬﻮ ﻭﺍﻟﻌﺒﺚ ﻭﺍﻟﻔﺎﺣﺸﺔ ﺯﻭﺭ ﻛﺬﻟﻚ‪ ،‬ﺃﻣﺎ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﻓﻤﻨﻬﺎ ﺣﻀﻮﺭ ﻛﻞ ﳎﻠﺲ ﳚﺮﻱ ﻓﻴﻪ ﻣﺎ ﻻ ﳚﻮﺯ ﺷﺮﻋﺎ ﺃﻭ‬
‫ﺖ‬
‫ﻣﺮﻭﺀﺓ‪ ،‬ﻷﻥ ﳎﺮﺩ ﻣﺸﺎﻫﺪﺓ ﻫﺬﻩ ﺍﺠﻤﻟﺎﻟﺲ ﺃﻭ ﺣﻀﻮﺭﻫﺎ ﺍﺷﺘﺮﺍﻙ ﻓﻴﻬﺎ ﻭﺇﻗﺮﺍﺭ ﳍﺎ ﻭﺭﺿﺎ ﻬﺑﺎ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪) :‬ﻭَﺇﹺﺫﹶﺍ َﺭﹶﺃ ْﻳ َ‬
‫ﻚ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﻓﹶﻼ َﺗ ﹾﻘ ُﻌ ْﺪ َﺑ ْﻌ َﺪ‬
‫ﺴَﻴﻨﱠ َ‬
‫ﺚ ﹶﻏ ْﻴ ﹺﺮ ِﻩ َﻭﹺﺇﻣﱠﺎ ﻳُﻨْ ِ‬
‫ﺽ َﻋ ْﻨ ُﻬ ْﻢ َﺣﺘﱠﻰ ﻳَ ﺨُﻮ ﺿُﻮﺍ ﻓِﻲ َﺣﺪِﻳ ٍ‬
‫ﺍﻟﱠﺬِﻳ َﻦ َﻳ ﺨُﻮ ﺿُﻮ ﹶﻥ ﻓِﻲ ﺁﻳَﺎﺗِﻨَﺎ ﹶﻓﹶﺄ ْﻋ ﹺﺮ ْ‬
‫ﺲ ِﻣ َﻦ ﺍ ﹾﻟﹶﺄ ْﻭﺛﹶﺎ ِﻥ ﻭَﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﹶﻗ ْﻮ ﹶﻝ ﺍﻟﺰﱡﻭ ﹺﺭ (‬
‫ﲔ ( ﺍﻷﻧﻌﺎﻡ ‪ ،٦٨‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ‪) :‬ﻓﹶﺎ ْﺟَﺘﹺﻨﺒُﻮﺍ ﺍﻟﺮﱢ ْﺟ َ‬ ‫ﺍﻟﺬﱢ ﹾﻛﺮَﻯ َﻣ َﻊ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬
‫ﺍﳊﺞ‪ ،٣٠‬ﻭﻣﻨﻬﺎ ﺃﻳﻀﺎ ﺗﺰﻭﻳﺮ ﺍﳊﻘﺎﺋﻖ ﻭﻗﻠﺒﻬﺎ ﻋﻨﺪ ﺗﺄﺩﻳﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺇﻥ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪،‬‬
 ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪ ":‬ﹶﺃﻟﹶﺎ ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ ﹺﺑﹶﺄ ﹾﻛَﺒ ﹺﺮ‬
‫ﻗﺎﻝ َﻋ ْﻦ َﻋﺒْﺪِﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻲ َﺑ ﹾﻜ َﺮ ﹶﺓ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ َﺭﺿِﻲ ﺍﻟﻠﱠﻪ َﻋﻨْﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬
‫ﺲ َﻭﻛﹶﺎ ﹶﻥ ﻣُﺘﱠﻜِﺌﹰﺎ ﹶﻓﻘﹶﺎﻝ‪ َ":‬ﹶﺃﻟﹶﺎ‬ ‫ﻕ ﺍﻟﹾﻮَﺍﻟِﺪَﻳْﻦ " ِ‪َ ،‬ﻭ َﺟﹶﻠ َ‬
‫ﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ"ِ ﺛﹶﻠﹶﺎﺛﹰﺎ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪َ :‬ﺑﻠﹶﻰ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠﻪِ‪ ،‬ﻗﹶﺎﻝ‪ " َ:‬ﺍﹾﻟﹺﺈ ْﺷﺮَﺍ ُﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ َﻭ ُﻋﻘﹸﻮ ُ‬
‫ﺖ ( ‪ .‬ﻭﺍﻵﻳﺔ ﻬﺑﺬﺍ ﲢﺮﻡ ﺍﻟﺰﻭﺭ ﻗﻮﻻ ﻭﻓﻌﻼ ﻭﲰﺎﻋﺎ ﻭﻣﺸﺎﻫﺪﺓ‬ ‫َﻭﹶﻗ ْﻮﻝﹸ ﺍﻟﺰﱡﻭ ﹺﺭ"‪ ،‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻤَﺎ ﺯَﺍ ﹶﻝ ُﻳ ﹶﻜﺮﱢ ُﺭﻫَﺎ َﺣﺘﱠﻰ ﻗﹸﻠﹾﻨَﺎ ﹶﻟ ْﻴَﺘﻪُ َﺳ ﹶﻜ َ‬
‫ﻭﺷﻬﺎﺩﺓ‪ ،‬ﻭﺗﻨﺰﻩ ﺍﳌﺆﻣﻦ ﻋﻦ ﳐﺎﻟﻄﺔ ﺍﻟﺸﺮ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﺗﺼﻮﻥ ﺩﻳﻨﻪ ﻋﻤﺎ ﻳﺜﻠﻤﻪ ﻭﻳﺸﻴﻨﻪ‪.‬‬
‫ﰒ ﻳﻘﻮﻝ ﺗﻌﺎﱃ )ﻭَﺇﹺﺫﹶﺍ ﻣَﺮﱡﻭﺍ ﺑﹺﺎﻟﻠﱠ ْﻐ ﹺﻮ ﻣَﺮﱡﻭﺍ ِﻛﺮَﺍﻣﹰﺎ ( ﺍﻟﻔﺮﻗﺎﻥ‪:٧٢‬‬

‫ﻭﺍﻟﻠﻐﻮ ﻫﻮ ﻛﻞ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺳﻔﺎﻫﺔ‪ ،‬ﻭﻣﺎ ﻻ ﻳﻌﺘﺪ ﺑﻪ ﻭﻻ ﲢﺼﻞ ﻣﻨﻪ ﻓﺎﺋﺪﺓ‪ .،‬ﻭﺍﻟﻠﻐﻮ ﻛﻞ ﻣﺎ ﳚﺐ ﺃﻥ‬
‫ﻳﻠﻐﻰ ﻭﻳﺘﺮﻙ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﳑﺎ ﻟﻴﺲ ﺑﻄﺎﻋﺔ ﺃﻭ ﻣﺒﺎﺡ؛ ﻓﺈﺫﺍ ﺻﺎﺩﻑ ﺃﻥ ﻣﺮ ﺍﳌﺆﻣﻦ ﲟﺠﺎﻟﺲ ﺍﻟﺰﻭﺭ ﻭﺍﻟﻠﻐﻮ ﺃﻛﺮﻡ‬
‫ﻧﻔﺴﻪ ﻭﻧﺰﻫﻬﺎ ﺑﺎﻹﻋﺮﺍﺽ ﻭﺍﻹﻧﻜﺎﺭ ﻭﺗﺮﻙ ﺍﳋﻮﺽ ﻓﻴﻬﺎ ﺃﻭ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻴﻬﺎ ﺃﻭ ﺍﻟﻨﻈﺮ ﻭﺍﳌﺸﺎﻫﺪﺓ ﳍﺎ )ﻭَﺇﹺﺫﹶﺍ ﻣَﺮﱡﻭﺍ ﺑﹺﺎﻟﻠﱠ ْﻐ ﹺﻮ‬
‫ﻣَﺮﱡﻭﺍ ِﻛﺮَﺍﻣﹰﺎ (‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﺨﺮﱡﻭﺍ ﻋَﻠﹶﻴْﻬَﺎ ﺻُﻤّﹰﺎ َﻭﻋُﻤْﻴَﺎﻧﹰﺎ‬

‫ﺕ َﺭﺑﱢ ﹺﻬ ْﻢ ﹶﻟ ْﻢ َﻳ ِ‬
‫) ‪ (٤٤‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹸﺫﻛﱢﺮُﻭﺍ ﺑﹺﺂﻳﺎ ِ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺨﺮﱡﻭﺍ ﻋَﻠﹶﻴْﻬَﺎ ﺻُﻤّﹰﺎ َﻭﻋُﻤْﻴَﺎﻧﹰﺎ ( ﺍﻟﻔﺮﻗﺎﻥ‪:٧٣‬‬
‫ﺕ َﺭﺑﱢ ﹺﻬ ْﻢ ﹶﻟ ْﻢ َﻳ ِ‬
‫ﻋﺒﺎﺩ ﺍﷲ ﻳﻘﻮﻝ ﺟﻞ ﻭﻋﻼ ‪) :‬ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺇﹺﺫﹶﺍ ﹸﺫﻛﱢﺮُﻭﺍ ﺑﹺﺂﻳﺎ ِ‬
‫ﻭﻟﻠﻤﺮﺀ ﺇﺫﺍ ﻣﺎ ﺫﹸﻛﺮ ﺑﺂﻳﺎﺕ ﺍﷲ ﻭﺁﻻﺋﻪ ﻭﻧﻌﻤﻪ‪ ،‬ﺃﻭ ﻭﺟﻪ ﺇﻟﻴﻪ ﻧﺼﺢ ﺃﻭ ﺗﺮﻏﻴﺐ ﰲ ﺭﺿﺎ ﺍﷲ ﺃﻭ ﺗﺮﻫﻴﺐ ﻣﻦ ﻏﻀﺒﻪ‪ ،‬ﺃﻭ ﺣﺚ‬
‫ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻮﺍﺟﺐ ﻭﺍﺟﺘﻨﺎﺏ ﺍﶈﺮﻡ‪ ،‬ﺃﺣﺪ ﻣﻮﻗﻔﲔ‪:‬‬
‫ﺇﻣﺎ ﺃﻥ ﻳﺘﻠﻘﻰ ﺫﻟﻚ ﻣﻔﺘﺤﺎ ﺫﻫﻨﻪ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ‪ ،‬ﻣﻘﺒﻼ ﻋﻠﻰ ﺍﳌﺬﻛﺮ ﺍﻟﻨﺎﺻﺢ ﺑﺄﺫﻥ ﻭﺍﻋﻴﺔ ﻭﻋﲔ ﺭﺍﻋﻴﺔ ﻭﻗﻠﺐ‬
‫ﻚ ﺍﻟﱠﺬِﻳﻦَ َﻫﺪَﺍ ُﻫ ُﻢ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺴَﻨﻪُ ﺃﹸﻭﹶﻟِﺌ َ‬‫ﺴَﺘ ِﻤﻌُﻮ ﹶﻥ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹶﻝ ﻓﹶﻴَﺘﱠﺒﹺﻌُﻮﻥﹶ ﹶﺃﺣْ َ‬
‫ﺧﺎﺷﻊ‪ ،‬ﳑﺘﺜﻼ ﻟﺸﺮﻉ ﺍﷲ ﻭﺣﻜﻤﻪ‪ ،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻣﻦ ) ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْ‬
‫ﺏ ( ﺍﻟﺰﻣﺮ‪.١٨‬‬ ‫ﻚ ُﻫ ْﻢ ﺃﹸﻭﻟﹸﻮ ﺍﹾﻟﹶﺄ ﹾﻟﺒَﺎ ﹺ‬
‫َﻭﺃﹸﻭﹶﻟِﺌ َ‬
‫ﻭﺇﻣﺎ ﺃﻥ ﳜﺮ ﻋﻠﻰ ﺍﻟﻨﺼﺢ ﺑﺄﺫﻥ ﺻﻤﺎﺀ ﻭﻋﲔ ﻋﻤﻴﺎﺀ ﻭﻗﻠﺐ ﳐﺘﻮﻡ ﻋﻠﻴﻪ‪ ،‬ﻻ ﻳﺘﺄﺛﺮ ﻭﻻ ﻳﺘﻐﲑ‪ ،‬ﻭﻳﺒﻘﻰ ﻣﺴﺘﻤﺮﺍ ﻋﻠﻰ ﺍﻟﻐﻮﺍﻳﺔ‬
‫ﺲ ﹶﻟ ُﻬ ْﻢ ﹸﻗﻠﹸﻮﺏٌ ﻻ َﻳ ﹾﻔﹶﻘﻬُﻮ ﹶﻥ‬ ‫ﺠﻦﱢ ﻭَﺍ ﹾﻟِﺄ ْﻧ ﹺ‬‫ﺠ َﻬﻨﱠ َﻢ ﹶﻛﺜِﲑﹰﺍ ِﻣ َﻦ ﺍ ﹾﻟ ﹺ‬ ‫ﻭﺍﻟﻀﻼﻝ ﻭﺍﳉﻬﻞ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﻭﻋﻦ ﻣﺜﻠﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪َ ):‬ﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺫ َﺭﹾﺃﻧَﺎ ِﻟ َ‬
‫ﻚ ُﻫ ُﻢ ﺍ ﹾﻟﻐَﺎِﻓﻠﹸﻮ ﹶﻥ (‬
‫ﺿ ﱡﻞ ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﻚ ﻛﹶﺎ ﹾﻟﹶﺄ ْﻧﻌَﺎ ﹺﻡ َﺑ ﹾﻞ ُﻫ ْﻢ ﹶﺃ َ‬
‫ﺴ َﻤﻌُﻮ ﹶﻥ ﺑﹺﻬَﺎ ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﺼﺮُﻭ ﹶﻥ ﺑﹺﻬَﺎ َﻭﹶﻟﻬُ ْﻢ ﺁﺫﹶﺍﻥﹲ ﻻ َﻳ ْ‬
‫ﺑﹺﻬَﺎ َﻭﹶﻟﻬُ ْﻢ ﺃﹶﻋْﻴُﻦٌ ﻻ ُﻳ ْﺒ ِ‬
‫ﺍﻷﻋﺮﺍﻑ ‪.١٧٩‬‬

‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻥ ﺑﺂﻳﺎﺕ ﺍﷲ ﺻﻨﻔﺎﻥ‪ :‬ﺳﻌﻴﺪ ﻭﺷﻘﻲ‪ ،‬ﻭﻗﻠﺒﺎﻥ‪ :‬ﺣﻲ ﻭﻣﻴﺖ‪ ،‬ﻭﻓﻴﻬﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ):‬ﻭَﺇﹺﺫﹶﺍ ﻣَﺎ‬
‫ﺸﺮُﻭﻥ َ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﺍﻟﱠﺬِﻳ َﻦ ﻓِﻲ‬ ‫ﺖ ﺳُﻮﺭَﺓﹲ ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﺯَﺍ َﺩ ْﺗﻪُ َﻫ ِﺬ ِﻩ ﹺﺇﳝَﺎﻧﹰﺎ ﹶﻓﹶﺄﻣﱠﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﹶﻓﺰَﺍ َﺩْﺗ ُﻬ ْﻢ ﹺﺇ َﳝﺎﻧﹰﺎ َﻭ ُﻫ ْﻢ َﻳﺴَْﺘﺒْ ِ‬
‫ﺃﹸ ْﻧ ﹺﺰﹶﻟ ْ‬
‫ﺴ ﹺﻬ ْﻢ ﻭَﻣَﺎﺗُﻮﺍ َﻭ ُﻫ ْﻢ ﻛﹶﺎِﻓﺮُﻭ ﹶﻥ ( ﺍﻟﺘﻮﺑﺔ ‪١٢٥- ١٢٤‬‬ ‫ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ َﻣ َﺮﺽٌ ﹶﻓﺰَﺍ َﺩْﺗ ُﻬ ْﻢ ﹺﺭﺟْﺴﹰﺎ ﹺﺇﻟﹶﻰ ﹺﺭ ْﺟ ِ‬
‫ﺐ ﻟﹶﻨَﺎ ِﻣ ْﻦ ﹶﺃ ْﺯﻭَﺍ ﹺﺟﻨَﺎ َﻭ ﹸﺫﺭﱢﻳﱠﺎِﺗﻨَﺎ ﻗﹸﺮﱠ ﹶﺓ ﹶﺃ ْﻋﻴُ ﹴﻦ (‬
‫ﻭﺍﻟﺼﻔﺔ ﺍﻻﺧﺮﻯ ﻟﻌﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻓﻬﻢ ﺩﺍﺋﻤﺎﹰ ﻳﺪﻋﻮﻥ ﺍﷲ )ﻭ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ َﻫ ْ‬
‫ﺍﻟﻔﺮﻗﺎﻥ‪:٧٤‬‬
‫ﻷﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﺯﻭﺟﺔ ﺻﺎﳊﺔ ﻭﺫﺭﻳﺔ ﻃﻴﺒﺔ ﻣﻄﻴﻌﺔ ﻣﻌﺎﻭﻧﺔ‪ ،‬ﻭﺑﻮﺭﻙ ﻟﻪ ﰲ ﺃﻫﻠﻪ ﻭﻭﻟﺪﻩ ﻗﺮﺕ ﻋﻴﻨﻪ ﻬﺑﻢ ﻭﺳﻜﻨﺖ‬
‫ﻋﻦ ﻣﻼﺣﻈﺔ ﺃﺯﻭﺍﺝ ﺍﻵﺧﺮﻳﻦ ﻭﺫﺭﻳﺎﻬﺗﻢ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻗﺮﺓ ﺍﻟﻌﲔ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻟﺬﻟﻚ ﳛﺮﺹ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﳍﻢ ﺃﻋﻘﺎﺏ ﻋﻤﺎﻝ ﷲ ﺗﻘﺮ ﻬﺑﻢ ﺍﻷﻋﲔ‪ ،‬ﻭﺃﺯﻭﺍﺝ ﺻﺎﳊﺎﺕ ﻳﺴﺎﳘﻦ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﺬﺭﻳﺔ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻓﻼ‬
‫ﺗﻨﻘﻄﻊ ﺃﻋﻤﺎﳍﻢ ﺑﺎﳌﻮﺕ ﻭﺇﳕﺎ ﺗﺴﺘﻤﺮ ﰲ ﺍﻷﺑﻨﺎﺀ ﻭﺍﳊﻔﺪﺓ‪ ،‬ﻭﻳﻮﻗﻨﻮﻥ ﺃﻥ ﺫﻟﻚ ﻫﺒﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻠﺠﺆﻭﻥ ﺇﻟﻴﻪ ﺑﺎﻟﺪﻋﺎﺀ‬
‫ﻚ َﻭِﻟﻴّﹰﺎ َﻳ ﹺﺮﹸﺛﻨﹺﻲ‬
‫ﺐ ﻟِﻲ ِﻣ ْﻦ ﹶﻟﺪُْﻧ َ‬
‫ﻚ َﺳﻤِﻴ ُﻊ ﺍﻟﺪﱡﻋَﺎﺀ (ﺁﻝ ﻋﻤﺮﺍﻥ ‪) ٣٨‬ﹶﻓ َﻬ ْ‬
‫ﻚ ﹸﺫﺭﱢﻳﱠ ﹰﺔ ﹶﻃﻴﱢَﺒ ﹰﺔ ﹺﺇﻧﱠ َ‬
‫ﺐ ﻟِﻲ ِﻣ ْﻦ ﹶﻟﺪُ ْﻧ َ‬ ‫ﻭﺍﻟﺘﻮﺳﻞ )ﻗﹶﺎ ﹶﻝ َﺭﺏﱢ َﻫ ْ‬
‫ﺿﻴّﹰﺎ ( ﻣﺮﱘ ‪ .٦- ٥‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ):‬ﺇﺫﺍ ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ‬ ‫ﺏ ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ َﺭﺏﱢ َﺭ ِ‬
‫َﻭَﻳ ﹺﺮﺙﹸ ِﻣ ْﻦ ﺁ ﹺﻝ َﻳ ْﻌﻘﹸﻮ َ‬
‫ﺇﻻ ﻣﻦ ﺛﻼﺙ‪ ،‬ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ‪ ،‬ﻭﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ‪ ،‬ﻭﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ( ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ‪.‬‬
‫ﲔ ﹺﺇﻣَﺎﻣﹰﺎ ( ﺍﻟﻔﺮﻗﺎﻥ‪:٧٤‬‬ ‫)ﻭَﺍﺟْﻌَﻠﹾﻨَﺎ ِﻟﻠﹾﻤُﺘﱠ ِﻘ َ‬

‫ﻭﺍﳌﻌﲎ ﺃﻥ ﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﺭﻬﺑﻢ ﺃﻥ ﻳﺒﻠﻐﻬﻢ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﻣﺒﻠﻐﺎ ﳚﻌﻠﻬﻢ ﻫﺪﺍﺓ ﺇﱃ ﺍﳋﲑ ﺩﻋﺎﺓ ﺇﱃ‬
‫ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺃﺋﻤﺔ ﻳﻘﺘﺪﻯ ﻬﺑﻢ ﻭﺗﻜﻮﻥ ﺳﲑﻬﺗﻢ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﻭﺩﻋﻮﺓ ﺻﺎﺩﻗﺔ ﻳﺴﺘﺮﺷﺪ ﻬﺑﺎ ) َﻭ َﺟ َﻌ ﹾﻠﻨَﺎ ُﻫ ْﻢ ﹶﺃِﺋﻤﱠ ﹰﺔ َﻳ ْﻬﺪُﻭ ﹶﻥ ﹺﺑﹶﺄ ْﻣ ﹺﺮﻧَﺎ‬
‫ﺕ َﻭﹺﺇﻗﹶﺎ َﻡ ﺍﻟﺼﱠﻼ ِﺓ َﻭﺇﹺﻳﺘَﺎ َﺀ ﺍﻟﺰﱠﻛﹶﺎ ِﺓ ﻭَﻛﹶﺎﻧُﻮﺍ ﹶﻟﻨَﺎ ﻋَﺎﺑﹺﺪِﻳﻦَ ( ﺍﻷﻧﺒﻴﺎﺀ ‪،٧٣‬‬ ‫ﺨ ْﻴﺮَﺍ ِ‬ ‫ﻭَﺃﹶﻭْﺣَﻴْﻨَﺎ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ِﻓ ْﻌ ﹶﻞ ﺍﹾﻟ َ‬
‫ﺻَﺒﺮُﻭﺍ َﻭﻳُﹶﻠﻘﱠﻮْ ﹶﻥ‬ ‫ﺠ َﺰ ْﻭ ﹶﻥ ﺍ ﹾﻟﻐُ ْﺮﹶﻓ ﹶﺔ ﹺﺑﻤَﺎ َ‬ ‫ﻚ ﻳُ ْ‬
‫ﰒ ﺧﺘﻢ ﻋﺰ ﻭﺟﻞ ﻭﺻﻔﻪ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺘﻘﲔ ﺑﺬﻛﺮ ﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﺃﻋﺪﻩ ﳍﻢ ﻓﻘﺎﻝ )ﺃﹸﻭﹶﻟِﺌ َ‬
‫ﺤﻴﱠ ﹰﺔ َﻭﺳَﻼﻣﹰﺎ( ﺍﻟﻔﺮﻗﺎﻥ ‪ ،٧٥‬ﺃﻱ ﺃﻥ ﺍﳌﺘﺼﻒ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪،‬ﻭﻫﻲ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳊﻠﻢ ﻭ ﺍﻟﺘﻬﺠﺪ‬ ‫ﻓِﻴﻬَﺎ َﺗ ِ‬
‫ﻭ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ‪ ،‬ﻭ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ ﻭﺍﻟﺮﻓﻖ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺘﺼﺮﻑ‪ ،‬ﻭﺍﻟﺘﻨﺰﻩ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ‬
‫ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺴﻮﺀ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﲢﻤﻞ ﺍﻷﺫﻯ ﻭﺍﻟﻌﻔﻮ ﻋﻦ ﺃﻫﻠﻪ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺰﻭﺭ ﻭﺍﻟﻠﻐﻮ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﳌﻮﻋﻈﺔ ﻭ ﺍﻟﻨﺼﺢ‪ ،‬ﻭ‬
‫ﺍﻻﺑﺘﻬﺎﻝ ﺇﱃ ﺍﷲ ﻃﻠﺒﺎ ﻟﻠﻌﻮﻥ ﺑﺎﻟﺰﻭﺟﺔ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﺬﺭﻳﺔ ﺍﻟﻄﻴﺒﺔ ﻭﺑﺒﻠﻮﻍ ﻣﺮﺗﺒﺔ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ٠٠٠‬ﻛﺎﻥ ﺟﺰﺍﺀﻩ ﲟﺎ ﺻﱪ‬
‫ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭ ﻋﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﻟﺘﻜﺮﱘ‪٠‬‬
‫ﺻَﺒﺮُﻭﹰﺍ( ﺍﻟﻔﺮﻗﺎﻥ ‪ ،٧٥‬ﻭ‬ ‫ﺠ َﺰ ْﻭ ﹶﻥ ﺍ ﹾﻟﻐُ ْﺮﹶﻓ ﹶﺔ ﹺﺑﻤَﺎ َ‬
‫ﻚ ﻳُ ْ‬
‫‪ - ١‬ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﳉﻨﺔ ﻭ ﻗﺪ ﻋﱪ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ " ﺑﺎﻟﻐﺮﻓﺔ " )ﺃﹸﻭﹶﻟِﺌ َ‬
‫ﺍﻟﻐﺮﻓﺔ ﻟﻐﺔ ﻫﻲ ﻛﻞ ﺑﻨﺎﺀ ﻋﺎﻝ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﹶﺃ ْﻣﻮَﺍﹸﻟ ﹸﻜ ْﻢ ﻭَﻻ ﹶﺃﻭْﻻ ُﺩ ﹸﻛ ْﻢ ﺑﹺﺎﻟﱠﺘِﻲ ﺗُ ﹶﻘﺮﱢﺑُﻜﹸ ْﻢ ﻋِﻨْﺪَﻧَﺎ ُﺯ ﹾﻟﻔﹶﻰ ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ‬
‫ﺕ ﺁ ِﻣﻨُﻮ ﹶﻥ( ﺳﺒﺄ ‪ ) ،٣٧‬ﹶﻟ ِﻜ ﹺﻦ ﺍﻟﱠﺬِﻳ َﻦ ﺍﺗﱠﻘﹶﻮْﺍ َﺭﺑﱠ ُﻬ ْﻢ ﹶﻟ ُﻬ ْﻢ‬ ‫ﻒ ﹺﺑﻤَﺎ َﻋ ِﻤﻠﹸﻮﺍ َﻭ ُﻫ ْﻢ ﻓِﻲ ﺍ ﹾﻟ ُﻐ ُﺮﻓﹶﺎ ِ‬ ‫ﻚ ﹶﻟ ُﻬ ْﻢ َﺟﺰَﺍ ُﺀ ﺍﻟﻀﱢ ْﻌ ِ‬ ‫ﺻَﺎﻟِﺤﹰﺎ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ‬
‫ﺨِﻠﻒُ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟﻤِﻴﻌَﺎ َﺩ( ﺍﻟﺰﻣﺮ‪٢٠‬‬ ‫ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍ ﹾﻟﹶﺄ ْﻧﻬَﺎﺭُ َﻭ ْﻋ َﺪ ﺍﻟﻠﱠ ِﻪ ﻻ ﻳُ ْ‬
‫ﻏﹸﺮَﻑٌ ِﻣ ْﻦ ﻓﹶﻮْﻗِﻬَﺎ ﻏﹸﺮَﻑٌ َﻣ ْﺒﹺﻨﻴﱠ ﹲﺔ َﺗ ْ‬

‫ﺤﻴﱠ ﹰﺔ َﻭﺳَﻼﻣﹰﺎ( ﺍﻟﻔﺮﻗﺎﻥ ‪ ،٧٥‬ﻭﺍﻟﺘﺤﻴﺔ ﺗﻜﻮﻥ ﳍﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ )ﺳَﻼﻡٌ ﹶﻗ ْﻮ ﹰﻻ ِﻣ ْﻦ‬ ‫‪ - ٢‬ﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﻳُﹶﻠﻘﱠﻮْ ﹶﻥ ﻓِﻴﻬَﺎ َﺗ ِ‬
‫ﺢ ِﻣ ْﻦ ﺁﺑَﺎِﺋ ﹺﻬ ْﻢ َﻭﹶﺃ ْﺯﻭَﺍ ﹺﺟ ﹺﻬ ْﻢ َﻭ ﹸﺫﺭﱢﻳﱠﺎِﺗ ﹺﻬ ْﻢ‬
‫ﺻﹶﻠ َ‬
‫ﺕ َﻋ ْﺪ ٍﻥ َﻳ ْﺪﺧُﻠﹸﻮَﻧﻬَﺎ َﻭ َﻣ ْﻦ َ‬
‫َﺭﺏﱟ َﺭﺣِﻴ ﹴﻢ( ﻳﺲ ‪ ،٥٨‬ﻭ ﺗﻜﻮﻥ ﺃﻳﻀﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ) َﺟﻨﱠﺎ ُ‬
‫ﺻَﺒ ْﺮُﺗ ْﻢ ﹶﻓﹺﻨ ْﻌ َﻢ ُﻋ ﹾﻘﺒَﻰ ﺍﻟﺪﱠﺍ ﹺﺭ( ﺍﻟﺮﻋﺪ ‪.٢٤- ٢٣‬‬‫ﺏ ﺳَﻼﻡٌ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﻤَﺎ َ‬ ‫ﻭَﺍ ﹾﻟﻤَﻼِﺋ ﹶﻜﺔﹸ َﻳ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹸﻛﻞﱢ ﺑَﺎ ﹴ‬
‫‪ - ٣‬ﺩﻭﺍﻡ ﻫﺬﺍ ﺍﻟﺘﻌﻈﻴﻢ ﺧﺎﻟﺼﺎ ﻏﲑ ﻣﻨﻘﻄﻊ‪ ،‬ﻻ ﻳﺸﻮﺑﻪ ﺳﻮﺀ ﺃﻭ ﺍﺿﻄﺮﺍﺏ‪ ،‬ﻭﺧﻠﻮﺩ ﺍﳌﻘﺎﻡ ﰲ ﺍﳉﻨﺔ ﻻ ﻳﻈﻌﻨﻮﻥ ﻭﻻ‬
‫ﺠﻨﱠ ِﺔ ﺧَﺎِﻟﺪِﻳ َﻦ ﻓِﻴﻬَﺎ‬
‫ﺖ ﻣُﺴَْﺘﹶﻘﺮّﹰﺍ َﻭﻣُﻘﹶﺎﻣﹰﺎ(ﺍﻟﻔﺮﻗﺎﻥ ‪َ ) ،٧٦‬ﻭﹶﺃﻣﱠﺎ ﺍﻟﱠﺬِﻳﻦَ ﺳُ ِﻌﺪُﻭﺍ ﹶﻓﻔِﻲ ﺍ ﹾﻟ َ‬ ‫ﳛﻮﻟﻮﻥ ﻭﻻ ﳝﻮﺗﻮﻥ )ﺧَﺎﻟِﺪِﻳﻦَ ﻓِﻴﻬَﺎ َﺣﺴَُﻨ ْ‬
‫ﺠﺬﹸﻭ ٍﺫ( ﻫﻮﺩ ‪.١٠٨‬‬ ‫ﻚ َﻋﻄﹶﺎ ًﺀ ﹶﻏ ْﻴ َﺮ َﻣ ْ‬
‫ﺽ ﹺﺇﻟﱠﺎ ﻣَﺎ ﺷَﺎ َﺀ َﺭﺑﱡ َ‬
‫ﺖ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕُ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ُ‬ ‫ﻣَﺎ ﺩَﺍ َﻣ ِ‬
‫ﺃﺳﺎﻝ ﺍﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﺇﺻﻄﻔﺎﻫﻢ ﻭﺭﺿﻲ ﻋﻨﻬﻢ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٤٥‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺇﻥﹼ ﺃﻭﻝ ﺳﻮﺭﺓ ﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺈﲨﺎﻉ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﺗﺎﻣًﺎ ﻫﻲ ﺻﺪﺭ ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﻄﱪﻱ ‪ -‬ﺑﺈﺳﻨﺎﺩﻩ ‪ -‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ‪ .‬ﻗﺎﻝ‪ ":‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺠﺎﺀﱐ ‪ -‬ﻭﺃﻧﺎ ﻧﺎﺋﻢ‬
‫‪ -‬ﺑﻨﻤﻂ ﻣﻦ ﺩﻳﺒﺎﺝ ﻓﻴﻪ ﻛﺘﺎﺏ ‪ .‬ﻓﻘﺎﻝ‪:‬ﺍﻗﺮﺃ ‪ .‬ﻓﻘﻠﺖ‪:‬ﻣﺎ ﺍﻗﺮﺃ ‪ .‬ﻓﻐﺘﲏ ﺣﱴ ﻇﻨﻨﺖ ﺃﻧﻪ ﺍﳌﻮﺕ ‪ .‬ﰒ ﺃﺭﺳﻠﲏ ﻓﻘﺎﻝ‪:‬ﺍﻗﺮﺃ ‪.‬‬
‫ﻓﻘﻠﺖ‪:‬ﻣﺎﺫﺍ ﺃﻗﺮﺃ ؟ ﻭﻣﺎ ﺃﻗﻮﻝ ﺫﻟﻚ ﺇﻻ ﺍﻓﺘﺪﺍﺀ ﻣﻦ ﺃﻥ ﻳﻌﻮﺩ ﺇﱄ ﲟﺜﻞ ﻣﺎ ﺻﻨﻊ ﰊ ‪ .‬ﻗﺎﻝ‪ :‬ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ‪. . .‬‬
 ‫ﺇﱃ ﻗﻮﻟﻪ‪:‬ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﻗﺎﻝ‪:‬ﻓﻘﺮﺃﺗﻪ ‪ .‬ﰒ ﺍﻧﺘﻬﻰ ‪ ،‬ﰒ ﺍﻧﺼﺮﻑ ﻋﲏ ‪ .‬ﻭﻫﺒﺒﺖ ﻣﻦ ﻧﻮﻣﻲ ‪ ،‬ﻭﻛﺄﳕﺎ ﻛﺘﺐ ﰲ ﻗﻠﱯ‬
‫ﻛﺘﺎﺑﺎ ‪ .‬ﻗﺎﻝ‪:‬ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﺃﺑﻐﺾ ﻋﻠﻲ ﻣﻦ ﺷﺎﻋﺮ ﺃﻭ ﳎﻨﻮﻥ ‪ .‬ﻛﻨﺖ ﻻ ﺃﻃﻴﻖ ﺃﻥ ﺃﻧﻈﺮ ﺇﻟﻴﻬﻤﺎ ‪ ،‬ﻗﺎﻝ‪:‬ﻗﻠﺖ‪:‬ﺇﻥ‬
‫ﺍﻷﺑﻌﺪ ‪ -‬ﻳﻌﲏ ﻧﻔﺴﻪ ‪ -‬ﻟﺸﺎﻋﺮ ﺃﻭ ﳎﻨﻮﻥ ! ﻻ ﲢﺪﺙ ﻬﺑﺎ ﻋﲏ ﻗﺮﻳﺶ ﺃﺑﺪﺍ ! ﻷﻋﻤﺪﻥ ﺇﱃ ﺣﺎﻟﻖ ﻣﻦ ﺍﳉﺒﻞ ﻓﻸﻃﺮﺣﻦ‬
‫ﻧﻔﺴﻲ ﻣﻨﻪ ﻓﻸﻗﺘﻠﻨﻬﺎ ﻓﻸﺳﺘﺮﳛﻦ ! ﻗﺎﻝ‪:‬ﻓﺨﺮﺟﺖ ﺃﺭﻳﺪ ﺫﻟﻚ ‪ .‬ﺣﱴ ﺇﺫﺍ ﻛﻨﺖ ﰲ ﻭﺳﻂ ﺍﳉﺒﻞ ﲰﻌﺖ ﺻﻮﺗﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬
‫ﻳﻘﻮﻝ‪:‬ﻳﺎ ﳏﻤﺪ ‪ .‬ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻧﺎ ﺟﱪﻳﻞ ‪ .‬ﻗﺎﻝ ﻓﺮﻓﻌﺖ ﺭﺃﺳﻲ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻓﺈﺫﺍ ﺟﱪﻳﻞ ﰲ ﺻﻮﺭﺓ ﺭﺟﻞ ﺻﺎﻑ‬
‫ﻗﺪﻣﻴﻪ ﰲ ﺃﻓﻖ ﺍﻟﺴﻤﺎﺀ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻧﺎ ﺟﱪﻳﻞ ‪ .‬ﻗﺎﻝ‪:‬ﻓﻮﻗﻔﺖ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ‪ ،‬ﻭﺷﻐﻠﲏ ﺫﻟﻚ ﻋﻤﺎ ﺃﺭﺩﺕ ‪،‬‬
‫ﻓﻤﺎ ﺃﺗﻘﺪﻡ ﻭﻣﺎ ﺃﺗﺄﺧﺮ ‪ ،‬ﻭﺟﻌﻠﺖ ﺃﺻﺮﻑ ﻭﺟﻬﻲ ﻋﻨﻪ ﰲ ﺃﻓﺎﻕ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻓﻼ ﺃﻧﻈﺮ ﰲ ﻧﺎﺣﻴﺔ ﻣﻨﻬﺎ ﺇﻻ ﺭﺃﻳﺘﻪ ﻛﺬﻟﻚ ‪ ،‬ﻓﻤﺎ‬
‫ﺯﻟﺖ ﻭﺍﻗﻔﺎ ﻣﺎ ﺃﺗﻘﺪﻡ ﺃﻣﺎﻣﻲ ‪ ،‬ﻭﻻ ﺃﺭﺟﻊ ﻭﺭﺍﺋﻲ ‪ ،‬ﺣﱴ ﺑﻌﺜﺖ ﺧﺪﳚﺔ ﺭﺳﻠﻬﺎ ﰲ ﻃﻠﱯ ‪ ،‬ﺣﱴ ﺑﻠﻐﻮﺍ ﻣﻜﺔ ﻭﺭﺟﻌﻮﺍ ﺇﻟﻴﻬﺎ‬
‫ﻭﺃﻧﺎ ﻭﺍﻗﻒ ﰲ ﻣﻜﺎﱐ ‪ . .‬ﰒ ﺍﻧﺼﺮﻑ ﻋﲏ ﻭﺍﻧﺼﺮﻓﺖ ﺭﺍﺟﻌﺎ ﺇﱃ ﺃﻫﻠﻲ ‪" . . .‬‬
‫ﺇﻥ ﺟﱪﻳﻞ ﺟﺎﺀ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺼﺪﺭ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ )) ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ‬
‫ﺍﻗﺮﺃ ﻭﺭﺑﻚ ﺍﻷﻛﺮﻡ ﺍﻟﺬﻱ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ((‪ ،‬ﺻﺪﺭ ﺍﻟﺴﻮﺭﺓ ﺇﱃ ﻫﻨﺎ ﻳﻜﺎﺩ ﺍﻹﲨﺎﻉ ﻳﻨﻌﻘﺪ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﺃﻭﻝ ﻛﻼﻡ ﺇﳍﻲ ﺻﺎﻓﺢ ﺁﺫﺍﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺣﲔ ﺗﻨﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﺇﻧﻪ ﺣﺎﺩﺙ ﺿﺨﻢ ‪ .‬ﺿﺨﻢ ﺟﺪﺍ ‪ .‬ﺿﺨﻢ ﺇﱃ ﻏﲑ ﺣﺪ ‪ .‬ﻭﻣﻬﻤﺎ ﺣﺎﻭﻟﻨﺎ ﺍﻟﻴﻮﻡ ﺃﻥ ﳓﻴﻂ ﺑﻀﺨﺎﻣﺘﻪ ‪ ،‬ﻓﺈﻥ ﺟﻮﺍﻧﺐ ﻛﺜﲑﺓ‬
‫ﻣﻨﻪ ﺳﺘﻈﻞ ﺧﺎﺭﺝ ﺗﺼﻮﺭﻧﺎ !‬

‫ﺇﻧﻪ ﺣﺎﺩﺙ ﺿﺨﻢ ﲝﻘﻴﻘﺘﻪ ‪ .‬ﻭﺿﺨﻢ ﺑﺪﻻﻟﺘﻪ ‪ .‬ﻭﺿﺨﻢ ﺑﺂﺛﺎﺭﻩ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻴﻌﺎ ‪ . .‬ﻭﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﰎ ﻓﻴﻬﺎ ﻫﺬﺍ‬
‫ﺍﳊﺎﺩﺙ ﺗﻌﺪ ‪ -‬ﺑﻐﲑ ﻣﺒﺎﻟﻐﺔ ‪ -‬ﻫﻲ ﺃﻋﻈﻢ ﳊﻈﺔ ﻣﺮﺕ ﻬﺑﺬﻩ ﺍﻷﺭﺽ ﰲ ﺗﺎﺭﳜﻬﺎ ﺍﻟﻄﻮﻳﻞ‬
‫ﻣﺎ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺍﻟﺬﻱ ﰎ ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ؟‬
‫ﺣﻘﻴﻘﺘﻪ ﺃﻥ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ‪ ،‬ﺍﻟﻌﻈﻴﻢ ﺍﳉﺒﺎﺭ ﺍﻟﻘﻬﺎﺭ ﺍﳌﺘﻜﱪ ‪ ،‬ﻣﺎﻟﻚ ﺍﳌﻠﻚ ﻛﻠﻪ ‪ ،‬ﻗﺪ ﺗﻜﺮﻡ ‪ -‬ﰲ ﻋﻠﻴﺎﺋﻪ ‪ -‬ﻓﺎﻟﺘﻔﺖ ﺇﱃ‬
‫ﻫﺬﻩ ﺍﳋﻠﻴﻘﺔ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻹﻧﺴﺎﻥ ‪ ،‬ﺍﻟﻘﺎﺑﻌﺔ ﰲ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﻜﻮﻥ ﻻ ﻳﻜﺎﺩ ﻳﺮﻯ ﺍﲰﻪ ﺍﻷﺭﺽ ‪ .‬ﻭﻛﺮﻡ ﻫﺬﻫﺎﳋﻠﻘﻴﺔ‬
‫ﺑﺎﺧﺘﻴﺎﺭ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻟﻴﻜﻮﻥ ﻣﻠﺘﻘﻰ ﻧﻮﺭﻩ ﺍﻹﳍﻲ ‪ ،‬ﻭﻣﺴﺘﻮﺩﻉ ﺣﻜﻤﺘﻪ ‪ ،‬ﻭﻣﻬﺒﻂ ﻛﻠﻤﺎﺗﻪ ‪ ،‬ﻭﳑﺜﻞ ﻗﺪﺭﻩ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻬﺑﺬﻩ ﺍﳋﻠﻴﻘﺔ ‪.‬‬
‫ﻭﻣﺎ ﺩﻻﻟﺔ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ؟‬
‫ﺩﻻﻟﺘﻪ ‪ -‬ﰲ ﺟﺎﻧﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺃﻧﻪ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻮﺍﺳﻊ ‪ ،‬ﻭﺍﻟﺮﲪﺔ ﺍﻟﺴﺎﺑﻐﺔ ‪ ،‬ﺍﻟﻜﺮﱘ ﺍﻟﻮﺩﻭﺩ ﺍﳌﻨﺎﻥ ‪ .‬ﻳﻔﻴﺾ ﻣﻦ ﻋﻄﺎﺋﻪ‬
‫ﻭﺭﲪﺘﻪ ﺑﻼ ﺳﺒﺐ ﻭﻻ ﻋﻠﺔ ‪ ،‬ﺳﻮﻯ ﺃﻥ ﺍﻟﻔﻴﺾ ﻭﺍﻟﻌﻄﺎﺀ ﺑﻌﺾ ﺻﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﻜﺮﳝﺔ ‪.‬‬
‫ﻭﺩﻻﻟﺘﻪ ‪ -‬ﰲ ﺟﺎﻧﺐ ﺍﻹﻧﺴﺎﻥ ‪ -‬ﺃﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻗﺪ ﺃﻛﺮﻣﻪ ﻛﺮﺍﻣﺔ ﻻ ﻳﻜﺎﺩ ﻳﺘﺼﻮﺭﻫﺎ ‪ ،‬ﻭﻻ ﳝﻠﻚ ﺃﻥ ﻳﺸﻜﺮﻫﺎ ‪.‬‬
‫ﻭﺃﻥ ﻫﺬﻩ ﻭﺣﺪﻫﺎ ﻻ ﻳﻨﻬﺾ ﳍﺎ ﺷﻜﺮﻩ ﻭﻟﻮ ﻗﻀﻰ ﻋﻤﺮﻩ ﺭﺍﻛﻌﺎ ﺳﺎﺟﺪﺍ ‪ . .‬ﻫﺬﻩ ‪ . .‬ﺃﻥ ﻳﺬﻛﺮﻩ ﺍﷲ ‪ ،‬ﻭﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ‪،‬‬
‫ﻭﻳﺼﻠﻪ ﺑﻪ ‪ ،‬ﻭﳜﺘﺎﺭ ﻣﻦ ﺟﻨﺴﻪ ﺭﺳﻮﻻ ﻳﻮﺣﻲ ﺇﻟﻴﻪ ﺑﻜﻠﻤﺎﺗﻪ ‪ .‬ﻭﺃﻥ ﺗﺼﺒﺢ ﺍﻷﺭﺽ ‪ . .‬ﻣﺴﻜﻨﻪ ‪ . .‬ﻣﻬﺒﻄﺎ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﻟﱵ ﺗﺘﺠﺎﻭﺏ ﻬﺑﺎ ﺟﻨﺒﺎﺕ ﺍﻟﻮﺟﻮﺩ ﰲ ﺧﺸﻮﻉ ﻭﺍﺑﺘﻬﺎﻝ‬
‫ﰒ ﺫﻫﺒﺖ ﺍﻟﺴﻮﺭﺓ ﲢﻜﻲ ﺃﻣﻮﺭًﺍ ﺃﺧﺮﻯ ))ﻛﻼ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ ﺇﻥ ﺇﱃ ﺭﺑﻚ ﺍﻟﺮﺟﻌﻰ ﺃﺭﺃﻳﺖ ﺍﻟﺬﻱ‬
‫ﻳﻨﻬﻰ ﻋﺒﺪًﺍ ﺇﺫ ﺍ ﺻﻠﻰ ﺃﺭﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﳍﺪﻯ ﺃﻭ ﺃﻣﺮ ﺑﺎﻟﺘﻘﻮﻯ ﺃﱂ ﻳﻌﻠﻢ ﺑﺄﻥ ﺍﷲ ﻳﺮﻯ ﻛﻼ ﻟﺌﻦ ﱂ ﻳﻨﺘﻪ ﻟﻨﺴﻔﻌًﺎ ﺑﺎﻟﻨﺎﺻﻴﺔ‬
‫ﻧﺎﺻﻴﺔ ﻛﺎﺫﺑﺔ ﺧﺎﻃﺌﺔ ﻓﻠﻴﺪﻉ ﻧﺎﺩﻳﻪ ﺳﻨﺪﻉ ﺍﻟﺰﺑﺎﻧﻴﺔ ﻛﻼ ﻻ ﺗﻄﻌﻪ ﻭﺍﺳﺠﺪ ﻭﺍﻗﺘﺮﺏ((‪.‬‬
‫ﺁﻳﺎﺕ ﻗﻠﻴﻠﺔ ﺑﻨﺎﺅﻫﺎ ﻭﺍﺿﺢ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻌﺠﺰ‪ ،‬ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺃﺛﺎﺭﻬﺗﺎ‪ ،‬ﺍﳌﻬﻤﺎﺕ ﺍﻟﱵ ﻃﺮﺣﺘﻬﺎ ﻣﺎ ﻫﻲ؟ ﻫﻞ ﻓﻜﺮﰎ ﻬﺑﺎ؟ ﺗﻌﺎﻟﻮ‬
‫ﻧﺸﺘﺮﻙ ﺑﺎﻟﺘﻔﻜﲑ‪ ،‬ﺍﻓﺘﺘﺎﺡ ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻝ ﺍﷲ ﺟﻞ ﺍﲰﻪ ﺧﻄﺎﺑًﺎ ﻟﻠﻨﱯ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
 ‫" ﺍﻗﺮﺃ " ﻣﻊ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺃﻣﻲ‪ ،‬ﻻ ﻳﻘﺮﺃ ﻭﻻ ﻳﻜﺘﺐ ﻭﻻ ﳛﺴﺐ‪ ،‬ﺷﻲﺀ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ‪ ،‬ﻣﺎ ﻣﻌﲎ ﺃﻥ ﺗﻘﻮﻝ‬
‫ﻟﻸﻣﻲ ﺍﻗﺮﺃ؟ ﺃﻟﺴﺖ ﺗﻜﻠﻔﻪ ﳏﺎ ﹰﻻ‪ ،‬ﻭﺗﻜﻠﻴﻒ ﺍﶈﺎﻝ ﻋﺒﺚ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﻌﻘﻼﺀ‪ ،‬ﻣﺎ ﻣﻌﲎ ﺗﻜﻠﻴﻔﻚ ﻷﻣﻲ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﻟﻮ ﺍﺟﺘﻬﺪ‬
‫ﳎﻬﻮﺩﻩ ﻛﻠﻪ ﻣﺎ ﺃﻃﺎﻕ ﺫﻟﻚ؟ ﻟﻜﻦ ﰲ ﺍﻷﻣﺮ ﻟﻄﻴﻔﺔ‪.‬‬
‫ﻗﻮﻝ ﺍﷲ ﻟﻠﻨﱯ ﺍﻗﺮﺃ ﻻ ﻳﻌﲏ ﻓﻘﻂ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳚﺐ ﺃﻥ ﻳﻘﺮﺃ ﻣﻦ ﺍﻟﻜﺘﺎﺏ؛ ﻷﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻓﻘﻂ‪،‬‬
‫ﻳﻌﲏ ﻫﺬﺍ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﳛﺴﻦ ﺃﻥ ﻳﻘﺮﺃ ﻭﻳﻜﺘﺐ ﻓﻬﺬﺍ ﻻ ﻳﻌﻔﻴﻪ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﳌﺘﺎﺑﻌﺔ ﻭﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻣﺸﺎﻓﻬﺔ‪،‬‬
‫ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﻘﺮﺃ ﻭﱂ ﻳﻜﻦ ﻳﻜﺘﺐ ﻭﱂ ﳜﻂ ﺑﻴﻤﻴﻨﻪ ﻛﺘﺎﺑًﺎ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺪ‬
‫ﺍﺳﺘﻄﺎﻉ ﺑﻌﻮﻥ ﺍﷲ ﻭﻋﻨﺎﻳﺘﻪ ﺃﻥ ﳚﻤﻊ ﰲ ﺻﺪﺭﻩ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻮﺣﻲ ﺍﳌﻜﺮﻡ ﺑﺴﻤﺎﻋﻪ ﻭﲝﺮﻭﻓﻪ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬
‫ﺍﻟﺬﻳﻦ ﺗﻠﻰ ﻋﻠﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻧﺖ ﻏﺎﻟﺒﻴﺘﻬﻢ ﺍﻟﻌﻈﻤﻰ ﺍﻟﺴﺎﺣﻘﺔ ﻻ ﺗﻘﺮﺃ ﻛﺘﺎﺑًﺎ‪ ،‬ﻭﻻ‬
‫ﲣﻂ ﺑﻴﻤﻴﻨﻬﺎ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳜﱪ ﺑﺎﻵﻱ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻓﻴﺠﻤﻌﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ‬
‫ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻭﺑﺬﻟﻚ ﻛﺎﻧﻮﺍ ﻗﺎﺭﺋﲔ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٤٦‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺇﻗﺮﺃ ﺑﺈﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ﻛﻞ ﺃﻣﺮ ‪ .‬ﻛﻞ ﺣﺮﻛﺔ ‪ .‬ﻛﻞ ﺧﻄﻮﺓ ‪ .‬ﻛﻞ ﻋﻤﻞ ‪ .‬ﺑﺎﺳﻢ ﺍﷲ ‪ .‬ﻭﻋﻠﻰ ﺍﺳﻢ ﺍﷲ ‪ .‬ﺑﺎﺳﻢ ﺍﷲ‬
‫ﺗﺒﺪﺃ ‪ .‬ﻭﺑﺎﺳﻢ ﺍﷲ ﺗﺴﲑ ‪ .‬ﻭﺇﱃ ﺍﷲ ﺗﺘﺠﻪ ‪ .‬ﻭﺇﻟﻴﻪ ﺗﺼﲑ ‪.‬‬
‫ﻭﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻢ ‪ .‬ﻓﻤﻨﻪ ﺍﻟﺒﺪﺀ ﻭﺍﻟﻨﺸﺄﺓ ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﳌﻌﺮﻓﺔ ‪ . .‬ﻭﺍﻹﻧﺴﺎﻥ ﻳﺘﻌﻠﻢ ﻣﺎ ﻳﺘﻌﻠﻢ ‪،‬‬
‫ﻭﻳﻌﻠﻢ ﻣﺎ ﻳﻌﻠﻢ ‪ . .‬ﻓﻤﺼﺪﺭ ﻫﺬﺍ ﻛﻠﻪ ﻫﻮ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﻭﺍﻟﺬﻱ ﻋﻠﻢ ‪). .‬ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ(‪. .‬‬

‫)) ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ(( ﻣﺎﺫﺍ ﻳﻌﲏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ؟ ﳓﻦ ﻧﺴﺘﻤﻊ ﰲ ﺍﶈﺎﻓﻞ ﻭﰲ ﺍﳌﺮﺍﺳﻴﻢ ﻭﺍﻟﻘﺮﺍﺭﺍﺕ‪ :‬ﺑﺎﺳﻢ ﺍﻟﺸﻌﺐ‬
‫ﺍﻟﻔﻼﱐ‪ ،‬ﺑﺎﺳﻢ ﺍﻷﻣﺔ‪ ،‬ﳓﻦ ﺭﺋﻴﺲ ﺍﳉﻤﻬﻮﺭﻳﺔ‪ ،‬ﺃﻭ ﳓﻦ ﺍﻟﻘﺎﺿﻲ ﻓﻼﻥ‪ ،‬ﺃﻭ ﳓﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻔﻼﱐ‪ ،‬ﻧﻘﺮ ﻣﺎ ﻫﻮ ﺁﺕ‪ ،‬ﻓﺎﻟﺘﻘﺮﻳﺮ‬
‫ﻟﻴﺲ ﺑﺎﺳﻢ ﺷﺨﺺ ﻣﻌﲔ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺑﺎﺳﻢ ﺍﻷﻣﺔ‪ ،‬ﻭﻓﻘﹰﺎ ﺃﻭ ﺍﻋﺘﺒﺎﺭًﺍ ﺑﺄﻥ ﺍﻷﻣﺔ ﻫﻲ ﻣﺼﺪﺭ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﳌﻔﻬﻮﻡ‬
‫ﻭﺍﳌﺮﻓﻮﺽ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ‪.‬‬
‫ﻓﻘﻮﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ))ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ(( ﻳﺸﻜﻞ ﻣﻔﺘﺮﻗﹰﺎ ﻟﻠﻄﺮﻳﻖ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺑﲔ ﺭﻛﺎﻡ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻏﺜﺎﺋﻬﺎ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻌﺮﻭﻓﹰﺎ ﺯﻣﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﻴﻈﻞ ﻣﻌﺮﻭﻓﹰﺎ ﻣﺎﺩﺍﻣﺖ ﺍﻟﺪﻧﻴﺎ ﺩﻧﻴﺎ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻨﺎ ﺱ ﰲ ﺷﺮﻭﺭﻫﻢ‪،‬‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻧﺮﻯ‪ ،‬ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﺘﺒﺎﻩ‪ ،‬ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ‪ ،‬ﺃﻱ ﺗﺼﺮﻑ ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﺎﺳﻢ ﻓﺮﺩ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﺳﻢ ﺃﻣﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﺳﻢ ﺍﷲ‪ ،‬ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻫﻮ ﺍﳌﺎﻟﻚ‪ ،‬ﻭﻫﻮ ﺍﳌﺘﺼﻒ‪،‬‬
‫ﻭﻫﻮ ﺍﳋﺎﻟﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺍﺯﻕ‪ ،‬ﻓﺎﻻﺷﺘﺮﺍﻙ ﻣﻌﻪ ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﺘﻘﺮﻳﺮ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﻨﻬﻲ ﳏﺎﻭﻟﺔ ﻟﻼﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺳﻠﻄﺎﻥ ﺍﷲ ﺟﻞ‬
‫ﻭﻋﻼ ﰲ ﻛﻮﻧﻪ‪ ،‬ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﺳﻢ ﺍﷲ ﻋﻠﻰ ﻭﻓﻖ ﻣﻨﻬﺎﺝ ﺷﺮﻋﻪ ﻭﻋﻠﻰ ﻭﺻﻒ ﺧﻄﻰ ﻧﺒﻴﻪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﻻ ﺣﻖ ﳍﺎ ﰲ ﺃﻥ ﺗﺄﻣﺮ ﻭﰲ ﺃﻥ ﺗﻨﻬﻰ‪ ،‬ﻭﺗﺄﰐ ﺑﻘﻴﺔ ﳍﺬﺍ ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬

‫)) ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ(( ﺍﻟﻌﻠﻖ‪ :‬ﺍﻟﻌﻠﻘﺔ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻧﻘﻄﺔ ﺍﻟﺪﻡ ﺍﻟﻠﺰﺟﺔ ﺍﳌﺘﺠﻤﻌﺔ‪،‬‬
‫ﺣﻴﻨﻤﺎ ﻳﺸﲑ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻦ ﺃﻭﻟﻴﺎﺕ ﺍﻟﻮﺣﻲ ـ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻳﺘﺮﻙ ﻟﻠﺬﻫﻦ ﺃﻥ ﻳﺸﺮﺡ‪ ،‬ﻳﻼﺣﻆ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ﻣﻦ ﺍﻟﺪﻡ‬
‫ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻟﺮﺣﻢ‪ ،‬ﻛﻴﻒ ﻧﺸﺄﺕ؟ ﻭﻛﻴﻒ ﺗﻄﻮﺭﺕ؟ ﻭﻛﻴﻒ ﲣﻠﻘﺖ ﺟﻨﻴﻨًﺎ ﰲ ﺍﻟﺒﻄﻦ؟ ﰒ ﻛﻴﻒ ﺧﺮﺟﺖ ﺇﱃ ﻋﺎﱂ‬
 ‫ﻼ ﻻ ﻳﻜﺎﺩ ﻳﺴﺘﻘﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﳛﺼﻞ ﻟﻨﻔﺴﻪ ﻋﻠﻰ ﻧﻔﻊ ﻭﻻ ﻳﺪﻓﻊ ﻋﻨﻬﺎ ﺃﺫﻯ‪ ،‬ﰒ ﻣﺎﺯﺍﻟﺖ ﻋﻨﺎﻳﺔ ﺍﷲ ﲢﻒ ﻬﺑﺬﺍ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻃﻔ ﹰ‬
‫ﻼ‪ ،‬ﰒ ﺷﻴﺨًﺎ‪ ،‬ﻭﺇﺫﺍ ﻫﻮ ﺑﺸﺮ ﺳﻮﻱ‪ ،‬ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺘﺤﺮﻙ‬ ‫ﻼ ﻳﺪﺭﺝ ﰒ ﺷﺎﺑًﺎ‪ ،‬ﰒ ﻛﻬ ﹰ‬
‫ﺍﳌﺨﻠﻮﻕ ﺍﻟﻌﺎﺟﺰ ﺣﱴ ﻛﺎﻥ ﻃﻔ ﹰ‬
‫ﻭﻳﺄﰐ ﺑﺎﳌﻌﺠﺰﺍﺕ‪ ،‬ﻭﻳﻘﺪﻡ ﺍﳌﻨﺠﺰﺍﺕ ﻭﻳﻔﺘﺢ ﰲ ﺍﻟﻌﻠﻢ ﻓﺘﻮﺣًﺎ ﺗﺬﻫﻞ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺗﺴﺘﺄﺳﺮ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻫﺬﺍ ﺑﺪﺍﻳﺘﻪ ﻧﻘﻄﺔ ﺩﻡ‬
‫ﻋﻠﻘﺔ‪ ،‬ﻓﺤﲔ ﻳﻨﺎﺩﻳﻚ ﺭﺑﻚ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺃﻧﺖ ﻻ ﺗﻌﻠﻢ ﻭﻻ ﺗﻘﺮﺃ ﻻ ﺗﻐﻔﻞ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺃﻥ ﻭﻗﻮﻑ ﺍﻟﺸﻲﺀ‬
‫ﻭﻭﻗﻮﻑ ﺍﳌﺨﻠﻮﻕ ﻋﻨﺪ ﻣﺮﺣﻠﺔ ﻭﺍﺣﺪﺓ ﺃﻣﺮ ﳏﺎﻝ‪ ،‬ﻓﻜﻞ ﺷﻲﺀ ﺇﱃ ﺗﻄﻮﺭ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﺇﱃ ﺗﺮﻗﻲ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﺇﱃ ﺍﻧﺪﻓﺎﻉ‬
‫ﳓﻮ ﺍﻷﺣﺴﻦ‪ ،‬ﻭﳓﻮ ﺍﻷﻓﻀﻞ ﻭﻛﻤﺎ ﲣﻠﻘﺖ ﻫﺬﻩ ﺍﻟﻌﻠﻘﺔ ﻓﻜﺎﻥ ﻣﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺪﺭﻙ ﺍﶈﺲ ﺍﻟﻔﻌﺎﻝ ﺍﳌﺮﻳﺪ‪ ،‬ﺍﳌﻔﻜﺮ ﺍﳌﻘﺪﺭ‪،‬‬
‫ﻛﺬﻟﻚ ﺃﻧﺖ ﻻ ﺗﺴﺘﻘِﻞ ﻧﻔﺴﻚ ﻭﻻ ﺗﺴﻬﻦ ﻬﺑﺎ‪ ،‬ﺃﻧﺖ ﺍﻟﻴﻮﻡ ﻻ ﺗﻌﻠﻢ ﻟﻜﻨﻚ ﻟﻮ ﺣﺎﻭﻟﺖ ﺃﻥ ﺗﻘﺮﺃ ﻭﺃﻥ ﲡﻤﻊ ﻋﻠﻤًﺎ ﺇﱃ ﻋﻠﻢ‬
‫ﻭﻛﻼ ًﻣﺎ ﺇﱃ ﻛﻼﻡ ﻭﻗﻀﻴﺔ ﺇﱃ ﻗﻀﻴﺔ‪ ،‬ﻓﻠﻦ ﳝﻀﻲ ﻛﺒﲑ ﺯﻣﻦ ﺣﱴ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻣﻊ ﺍﻟﻌﺎﻣﻠﲔ ﻓﺈﺫﺍ ﻗﻌﺪﺕ ﻋﺎﺟﺰًﺍ ﻻ ﺗﻘﺮﺃ ﻭﻻ‬
‫ﺗﺘﻜﻠﻢ ﻭﻻ ﺗﻐﺸﻰ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻢ ﻭﻻ ﺗﺴﺄﻝ‪ ،‬ﻓﺤﱴ ﻣﱴ؟ ﻣﱴ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻭﺩﻳﻨﻚ ﺩﻳﻦ ﺍﻟﻌﻠﻢ؟ ﻣﱴ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻭﰲ‬
‫ﺍﻹﺳﻼﻡ ﻻ ﻣﻜﺎﻥ ﻟﻠﺠﻬﻼﺀ؟ ﻣﱴ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻭﺃﻧﺖ ﺍﻟﻴﻮﻡ ﺗﻌﻴﺶ ﰲ ﻋﺼﺮ ﻳﻨﺒﺬ ﺍﳉﻬﻼﺀ ﻭﺍﳉﺎﻫﻠﲔ‪ ،‬ﻛﺬﻟﻚ ﳚﺐ ﻋﻠﻴﻚ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺎﳌﲔ )) ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ ﺍﻗﺮﺃ ﻭﺭﺑﻚ ﺍﻷﻛﺮﻡ ﺍﻟﺬﻱ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ ﻋﻠﻢ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ((‪.‬‬

‫ﻫﺬﻩ ﺍﻷﺩﺍﺓ ﺍﻟﱵ ﻫﻲ ﺍﻟﻘﻠﻢ ﻻ ﻳﻜﻠﻒ ﺷﺮﺍﺅﻫﺎ ﺇﻻ ﻣﺒﻠﻐًﺎ ﺯﻫﻴﺪًﺍ‪ ،‬ﻟﻜﻦ ﻗﻴﻤﺘﻬﺎ ﺍﻟﺬﺍﺗﻴﺔ ﻻ ﺗﻘﺪﺭ ﺑﺜﻤﻦ‪ ،‬ﻬﺑﺬﺍ ﺍﻟﻘﻠﻢ ﻋﺮﻓﻨﺎ‬
‫ﺃﺧﺒﺎﺭ ﺍﻷﻭﻟﲔ ﻭﺍﻃﻠﻌﻨﺎ ﻋﻠﻰ ﲡﺎﺭﺏ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻧﻘﻠﺖ ﺇﻟﻴﻨﺎ ﺣﻘﺎﺋﻖ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺗﺘﻨﻌﻢ ﺑﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺗﺮﺍﺙ‬
‫ﺣﻀﺎﺭﻱ‪ ،‬ﻓﺎﻟﻔﻀﻞ ﻓﻴﻪ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻘﻠﻢ‪ ،‬ﺍﳌﺎﺿﻮﻥ ﻛﺘﺒﻮﺍ ﻭﻗﺮﺃﻧﺎ ﻭﺗﻌﻠﻤﻨﺎ‪ ،‬ﻭﳓﻦ ﻧﻜﺘﺐ ﻭﻧﻀﻴﻒ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ ﻣﺎ ﺃﻋﺎﻧﻨﺎ‬
‫ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻭﻻﺩﻧﺎ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ؟ ﰈ ﻛﻞ ﻫﺬﺍ ﺍﻟﺸﻲﺀ؟ ﻬﺑﺬﻩ ﺍﻷﺩﺍﺓ ﺍﻟﱵ ﻻ ﻳﻜﺎﺩ ﺃﺣﺪًﺍ ﻳﻠﻘﻲ ﺇﻟﻴﻬﺎ ﺑﺎ ﹰﻻ‪ ،‬ﻫﻲ ﺍﻟﻘﻠﻢ‪ ،‬ﻣﻦ‬
‫ﺍﻟﺬﻱ ﻋﻠﻤﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺗﻜﺘﺐ ﺑﺎﻟﻘﻠﻢ؟ ﺍﷲ‪ ،‬ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ‪ ،‬ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ‪.‬‬
‫ﺍﲰﻌﻮﺍ ﻣﺎﺫﺍ ﺗﻘﻮﻝ ﻣﻄﺎﻟﻊ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪)) :‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺭﺑﻚ ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺟﺎﻋﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ(( ﰒ ))ﻭﻋﻠﻢ ﺁﺩﻡ‬
‫ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ ﰒ ﻋﺮﺿﻬﻢ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﻓﻘﺎﻝ ﺃﻧﺒﺌﻮﱐ ﺑﺄﲰﺎﺀ ﻫﺆﻻﺀ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ ﻗﺎﻟﻮﺍ ﺳﺒﺤﺎﻧﻚ ﻻ ﻋﻠﻢ ﻟﻨﺎ ﺇﻻ ﻣﺎ‬
‫ﻋﻠﻤﺘﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ﻗﺎﻝ ﻳﺎ ﺁﺩﻡ ﺃﻧﺒﺌﻬﻢ ﺑﺄﲰﺎﺋﻬﻢ ﻓﻠﻤﺎ ﺃﻧﺒﺄﻫﻢ ﺑﺄﲰﺎﺋﻬﻢ ﻗﺎﻝ ﺃﱂ ﺃﻗﻞ ﻟﻜﻢ ﺇﱐ ﺃﻋﻠﻢ ﻏﻴﺐ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ ﻭﺃﻋﻠﻢ ﻣﺎ ﺗﺒﺪﻭﻥ ﻭﻣﺎ ﻛﻨﺘﻢ ﺗﻜﺘﻤﻮﻥ((‪.‬‬
‫ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺍﺧﺘﺺ ﺃﺑﺎﻧﺎ ﺁﺩﻡ ﻬﺑﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺳﺤﺐ ﺍﻟﻜﺮﺍﻣﺔ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻪ ﲨﻴﻌًﺎ ﻟﻐﺎﻳﺔ ﺃﺭﺍﺩﻫﺎ ﺍﷲ ﻭﻫﻮ ﺃﻋﻠﻢ ﻬﺑﺎ ﻭﻫﻲ‬
‫ﻏﺎﻳﺔ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻰ ﻛﻠﻤﺎﺕ ﺍﷲ ﻭﺍﳊﺮﺍﺳﺔ ﻟﺸﺮﻳﻌﺔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬

‫))ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﻛﻼ(( ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺗﺮﺩﺩﺕ ﻓﻴﻬﺎ "ﻛﻼ" ﺛﻼﺙ ﻣﺮﺍﺕ ﻛﻼ‪ ،‬ﻭﺃﻧﺖ ﺗﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ ﺗﺸﻌﺮ ﺃﻧﻚ‬
‫ﺣﲔ ﺗﻘﻮﻝ ﻛﻼ ﻛﺄﳕﺎ ﺃﻧﺖ ﺗﻘﻮﺩ ﺳﻴﺎﺭﺗﻚ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﺇﺫﺍ ﺑﻚ ﻓﺠﺄﺓ ﺃﻣﺎﻡ ﺍﻟﻨﻮﺭ ﺍﻷﲪﺮ‪ ،‬ﻓﺘﺠﺪ ﻧﻔﺴﻚ ﻣﻀﻄﺮًﺍ ﺇﱃ‬
‫ﺍﻟﻮﻗﻮﻑ ﻷﻧﻚ ﻟﻮ ﲡﺎﻭﺯﺕ ﻟﻌﺮﺿﺖ ﻧﻔﺴﻚ ﳋﻄﺮ ﳏﻘﻖ‪ ،‬ﻻ ﺗﺘﺠﺎﻭﺯ ﻛﻼ‪ ،‬ﺑﻌﺪ ﻛﻼ‪ ،‬ﻛﻼﻡ ﻋﻈﻴﻢ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻚ ﺃﻥ‬
‫ﻼ ))ﻛﻼ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ(( ﻣﻔﺘﺎﺡ ﺍﻟﻘﻀﻴﺔ ﻛﻠﻬﺎ ﰲ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ))ﺇﻥ‬‫ﺗﺪﺭﻛﻪ ﻭﺃﻥ ﺗﻔﻜﺮ ﻓﻴﻪ ﻃﻮﻳ ﹰ‬
‫ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ(( ﻣﺎ ﺍﻟﺬﻱ ﳛﻮﻝ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﺍﻻﻫﺘﺪﺍﺀ ﻟﻜﻠﻤﺎﺕ ﺍﷲ‪ ،‬ﻣﺎ ﺍﻟﺬﻱ ﳛﻮﻝ ﺑﲔ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺑﲔ ﻗﺮﺍﺀﺓ ﺁﻳﺎﺕ ﺍﷲ ﰲ ﺍﻷﻧﻔﺲ ﻭﺍﻵﻓﺎﻕ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٤٧‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ‬

 ‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻧﺒﻬﺖ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ))ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ(( ﻣﺎ ﻣﻌﲎ ﺍﻟﻄﻐﻴﺎﻥ ﺗﻘﻮﻝ‪ :‬ﻣﻸﺕ‬
‫ﺍﻟﻜﺄﺱ ﻣﺎﺀ ﻓﻄﻐﻰ ﺍﳌﺎﺀ ﻳﻌﲏ ﺃﻥ ﺍﳌﺎﺀ ﲡﺎﻭﺯ ﺣﺎﻓﺔ ﺍﻟﻜﺄﺱ ﻭﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻳﺘﺠﺎﻭﺯ ﺣﺪﻩ ﻧﻘﻮﻝ ﻋﻨﻪ ﻃﻐﻰ ﻓﻼﻥ‪ ،‬ﻓﺎﻟﻄﻐﻴﺎﻥ‬
‫ﳎﺎﻭﺯﺓ ﺍﳊﺪ ﺍﳌﻘﺪﻭﺭ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻣﺎ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ؟ ﻋﺒﺪ ﱂ ﺗﻜﻦ ﺇﳍﹰﺎ ﻭﻟﻦ ﺗﻜﻮﻥ‪ ،‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗﻨﺎﺯﻉ ﺍﷲ‬
‫ﺧﺼﻴﺼﺔ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﺃﻧﺖ ﻋﺒﺪ ﺣﲔ ﲢﺎﻭﻝ ﺃﻥ ﺗﺘﻌﺪﻯ ﻃﻮﺭﻙ ﻭﲡﺎﻭﺯ ﻣﻘﺪﺍﺭﻙ ﻓﺄﻧﺖ ﻃﺎﻍ‪ ،‬ﻭﺍﻟﻄﻐﻴﺎﻥ ﳎﺎﻭﺯﺓ ﺍﳊﺪ ))ﻛﻼ‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ(( ﻟﻴﺼﺮﻑ ﻋﻦ ﺍﳊﺪ ﻭﻳﻌﺮﺽ ﻋﻦ ﺍﳍﺪﻯ‪ ،‬ﻭﻳﻀﺮﺏ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﻋﺮﺽ ﺍﳊﺎﺋﻂ ﺑﺴﺒﺐ ﻃﻐﻴﺎﻧﻪ‪،‬‬
‫ﺑﺴﺒﺐ ﻧﺴﻴﺎﻧﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻧﺴﻴﺎﻧﻪ ﳊﻘﻴﻘﺔ ﺫﺍﺗﻪ‪ ،‬ﻣﺎ ﺳﺒﺐ ﺫﻟﻚ ﺃﻳﻀًﺎ؟ ))ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ((‪ ،‬ﺃﻥ ﻫﺬﺍ ﺗﻔﺴﲑ ﺍﳌﺮﺍﺩ ﺳﺒﺐ ﺫﻟﻚ‬
‫ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺸﻌﺮ ﺑﺄﻧﻪ ﻗﺪ ﺍﺳﺘﻐﲎ ﻋﻦ ﺃﻳﺔ ﻗﻮﺓ ﺧﺎﺭﺝ ﺫﺍﺗﻪ‪ ،‬ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﻫﻮ ﻳﻄﻐﻰ ﻭﻳﺘﺠﺎﻭﺯ ﺣﺪﻩ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ‬
‫ﻳﻨﺴﻰ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻻﹼ ﻳﻨﺴﺎﻫﺎ ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻳﻨﺼﺮﻑ ﻭﻳﻌﺮﺽ ﻋﻦ ﺍﳊﻖ‪.‬‬

‫ﻣﺎ ﻣﻌﲎ ﺍﺳﺘﻐﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ؟ ﺷﻌﻮﺭﻩ ﺑﺄﻧﻪ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﻏﲑﻩ‪ ،‬ﺗﻌﺰﺯﻩ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﺗﻌﺰﺯﻩ ﺑﺎﳌﺎﻝ‪ ،‬ﺗﻌﺰﺯﻩ ﺑﺎﳉﺎﻩ ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺗﻠﻚ‬
‫ﻫﻲ ﺍﻷﺩﻭﺍﺀ‪ ،‬ﺍﺳﺘﻐﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺒﺐ ﻧﺴﻴﺎﻧﻪ ﳊﻘﻴﻘﺔ ﺑﻘﺎﺋﻪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺳﺒﺐ ﻭﺍﺿﺢ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻹﻧﺼﺮﺍﻑ ﻋﻦ‬
‫ﺍﳊﻖ‪ ،‬ﻭﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﺣﻴﻨﻤﺎ ﻳﻀﻊ ﻧﺼﺐ ﻋﻴﻨﻴﻪ ﺃﻧﻪ ﺃﺑﺪًﺍ ﻭﺩﺍﺋﻤًﺎ ﻋﺒﺪ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪ ،‬ﻟﻴﺲ ﺭﺑًﺎ ﻭﻻ ﻗﺮﻳﺒًﺎ ﻣﻦ ﺍﻟﺮﺏ ﻓﺈﻧﻪ‬
‫ﺣﻴﻨﺌﺬ ﻳﺴﻤﻊ ﻛﻠﻤﺎﺕ ﺍﷲ ﺣﲔ ﺗﺘﻠﻰ ﻋﻠﻴﻪ ﺑﺄﺫﻥ ﺻﺎﻏﻴﺔ ﻭﻗﻠﺐ ﻣﺘﻔﺘﺢ‪ ،‬ﲟﺎﺫﺍ ﻳﻨﺴﻰ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ؟ ﺑﺴﻴﻄﺮﺓ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺻﺎﺣﺐ ﺍﻷﻭﻻﺩ ﻳﺮﻯ ﺃﻧﻪ ﻋﺰﻳﺰ ﺑﺄﻭﻻﺩﻩ‪ ،‬ﻭﺭﺍﺀﻩ ﺟﻴﺶ ﳉﺐ ﻣﻦ ﺍﻷﻭﻻﺩ ﻭﺃﻭﻻﺩ ﺍﻷﻭﻻﺩ‪ ،‬ﻓﻬﻮ ﺑﻐﲑ ﺣﺎﺟﺔ ﺇﱃ‬
‫ﺳﻨﺪ ﻳﺄﺗﻴﻪ ﻣﻦ ﺧﺎﺭﺝ ﺫﺍﺗﻪ‪ ،‬ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻗﺪ ﺷﺮﺡ ﺫﻟﻚ‪ ،‬ﺃﱂ ﺗﻘﺮﺃﻭﺍ ﻣﺎ ﻗﺎﻝ ﺭﺑﻜﻢ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻣﺮﱘ‪:‬‬
‫)) ﺃﻓﺮﺃﻳﺖ ﺍﻟﺬﻱ ﻛﻔﺮ ﺑﺂﻳﺎﺗﻨﺎ ﻭﻗﺎﻝ ﻷﻭﺗﲔ ﻣﺎ ﹰﻻ ﻭﻭﻟﺪًﺍ ﺃﻃﻠﻊ ﺍﻟﻐﻴﺐ ﺃﻡ ﺍﲣﺬ ﻋﻨﺪ ﺍﻟﺮﲪﻦ ﻋﻬﺪًﺍ ﻛﻼ ﺳﻨﻜﺘﺐ ﻣﺎ ﻳﻘﻮﻝ‬
‫ﻭﳕﺪ ﻟﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﺪًﺍ ﻭﻧﺮﺛﻪ ﻣﺎ ﻳﻘﻮﻝ ﻭﻳﺄﺗﻴﻨﺎ ﻓﺮﺩًﺍ((‪.‬ﻣﺮﱘ‬
‫ﲎ ﻋﻦ ﺍﻟﻌﺰﻳﺰ ﺍﳉﺒﺎﺭ‬‫ﻭﻳﻠﻚ ﻳﺎ ﳐﻠﻮﻕ‪ ،‬ﻭﻳﻠﻚ ﻳﺎ ﺗﺎﺋﻪ‪ ،‬ﻣﻦ ﺃﻧﺖ ﺣﱴ ﺗﺴﺘﻜﺜﺮ ﺑﺄﻭﻻﺩﻙ ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩﻙ‪ ،‬ﻭﺗﺮﻯ ﺃﻧﻚ ﰲ ﻏ ً‬
‫ﻳﻮﻡ ﺗﻘﻒ ﺑﲔ ﻳﺪﻱ ﺍﳌﻨﺘﻘﻢ ﺍﻟﻘﺎﻫﺮ ﳌﻦ ﻳﻜﻮﻥ ﺑﲔ ﻳﺪﻳﻚ؟ ﻻ ﻭﻟﺪ‪ ،‬ﻭﻻ ﻋﺒﻴﺪ‪ ،‬ﻭﻳﺄﺗﻴﻨﺎ ﻓﺮﺩًﺍ‪ ،‬ﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻳﺸﻌﺮ ﺃﻧﻪ ﺣﲔ‬
‫ﲎ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﰲ ﻏﲎ ﻋﻦ ﺭﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﱂ ﲢﻒ ﺑﻪ ﺍﻟﻌﻨﺎﻳﺔ ﺣﱴ ﻭﺻﻔﺖ ﺑﲔ ﺍﳌﺎﻝ ﻭﺍﻟﻨﺴﺐ ﳏﻨﺔ‬ ‫ﳝﻠﻚ ﺍﳌﺎﻝ ﰲ ﻏ ً‬
‫ﻭﺍﺧﺘﺒﺎ ًﺭﺍ‪ ،‬ﻭﺇﳕﺎ ﻳﺮﻯ ﺃﻧﻪ ﲜﻬﺪﻩ ﺣﺼﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺎﻝ‪ ،‬ﻟﻴﺲ ﻫﺬﺍ ﻓﻘﻂ‪ ،‬ﻭﻟﻜﻦ ﺷﻌﻮﺭًﺍ ﺧﺒﻴﺜﹰﺎ ﺁﲦﹰﺎ ﳎﺮﻣًﺎ ﻓﻴﺤﻜﻢ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﳝﻠﻚ ﺍﳌﺎﻝ ﻭﺍﻟﺜﺮﺍﺀ‪ ،‬ﺃﻧﺎ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺷﺘﺮﻱ ﺍﻟﻠﺬﺍﺕ ﻓﺄﻣﺮﺡ ﻣﺎ ﺷﺎﺀ ﱄ ﺍﳌﺮﺡ‪ ،‬ﺃﻧﺎ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺷﺘﺮﻱ‬
‫ﺍﻷﻋﻮﺍﻥ ﻭﺍﻷﺗﺒﺎﻉ ﻣﻦ ﺍﻹﻣﻌﺎﺕ ﻭﺍﻟﺘﺎﻓﻬﲔ ﻓﻴﺴﲑﻭﻥ ﻣﻦ ﺧﻠﻔﻲ ﻭﺗﺼﻄﻔﻖ ﺍﻟﻨﻌﺎﻝ‪ ،‬ﺃﺳﺘﻄﻴﻊ ﻛﺬﺍ ﻭﺃﺳﺘﻄﻴﻊ ﻛﺬﺍ‪ ،‬ﻭﳛﻚ‪،‬‬
‫ﻣﺎ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻚ ﺃﻥ ﻫﺬﺍ ﺍﳌﺎﻝ ﺳﻴﺒﻘﻰ ﺑﲔ ﻳﺪﻳﻚ؟ ﻻ ﺷﻲﺀ‪ ،‬ﺃﱂ ﺗﻘﺮﺃ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪)) :‬ﺇﻥ‬
‫ﻗﺎﺭﻭﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻣﻮﺳﻰ ﻓﺒﻐﻰ ﻋﻠﻴﻬﻢ ﻭﺁﺗﻴﻨﺎﻩ ﻣﻦ ﺍﻟﻜﻨﻮﺯ ﻣﺎ ﺇﻥ ﻣﻔﺎﲢﻪ ﻟﺘﻨﻮﺀ ﺑﺎﻟﻌﺼﺒﺔ ﺃﻭﱄ ﺍﻟﻘﻮﺓ((ﺍﻟﻘﺼﺺ‬

‫ﻼ ﻳﻈﻨﻮﻥ ﺃﻥ‬‫ﺍﳌﻔﺎﺗﻴﺢ ﻻ ﲢﻤﻠﻬﺎ ﺇﻻﻋﺼﺒﺔ ﺃﻭﻟ ُﻮ ﻗﻮﺓ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺒﻌﺾ ﺍﻟﺘﺎﻓﻬﲔ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﻧﺴﺒًﺎ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﺪﻧﻴﺎ ﺩﺍﻧﺖ ﳍﻢ‪ ،‬ﻭﺃﻬﻧﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﺍﻵﺧﺮﻳﻦ ﺧﻮ ﹰﻻ ﻭﻋﺒﻴﺪًﺍ ﻻ )) ﺇﻥ ﻗﺎﺭﻭﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻣﻮﺳﻰ ﻓﺒﻐﻰ ﻋﻠﻴﻬﻢ‬
‫ﻭﺁﺗﻴﻨﺎﻩ ﻣﻦ ﺍﻟﻜﻨﻮﺯ ﻣﺎ ﺇﻥ ﻣﻔﺎﲢﻪ ﻟﺘﻨﻮﺀ ﺑﺎﻟﻌﺼﺒﺔ ﺃﻭﱄ ﺍﻟﻘﻮﺓ ﺇﺫ ﻗﺎﻝ ﻟﻪ ﻗﻮﻣﻪ ﻻ ﺗﻔﺮﺡ ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﻟﻔﺮﺣﲔ ﻭﺍﺑﺘﻎ ﻓﻴﻤﺎ‬
‫ﺁﺗﺎﻙ ﺍﷲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻭﻻ ﺗﻨﺲ ﻧﺼﻴﺒﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺣﺴﻦ ﻛﻤﺎ ﺃﺣﺴﻦ ﺍﷲ ﺇﻟﻴﻚ ﻭﻻ ﺗﺒﻎ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﺇﻥ ﺍﷲ ﻻ‬
‫ﳛﺐ ﺍﳌﻔﺴﺪﻳﻦ ﻗﺎﻝ(( ـ ﺍﲰﻌﻮﺍ ﻣﺎ ﻗﺎﻝ ﻫﺬﺍ ﺍﳌﻔﺘﺮﻱ ـ ))ﺇﳕﺎ ﺃﻭﺗﻴﺘﻪ ﻋﻠﻰ ﻋﻠﻢ ﻋﻨﺪﻱ(( ﺃﻱ ﺑﻔﻬﻤﻲ ﻭﺑﺈﺭﺍﺩﰐ ﻭﺑﺒﺼﺮﻱ‬
‫ﻭﺧﱪﰐ )) ﺃﻭ ﱂ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﻫﻠﻚ ﻣﻦ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﻣﻦ ﻫﻮ ﺃﺷﺪ ﻣﻨﻪ ﻗﻮﺓ ﻭﺃﻛﺜﺮ ﲨﻌًﺎ ﻭﻻ ﻳُﺴﺄﻝ ﻋﻦ ﺫﻧﻮﻬﺑﻢ‬
‫ﺍﺠﻤﻟﺮﻣﻮﻥ ﻓﺨﺮﺝ ﻋﻠﻰ ﻗﻮﻣﻪ ﰲ ﺯﻳﻨﺘﻪ(( ـ ﻻﺣﻈﻮﺍ ﺍﻟﻔﺘﻨﺔ ـ ))ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻳﺎﻟﻴﺖ ﻟﻨﺎ ﻣﺜﻞ ﻣﺎ ﺃﻭﰐ‬
 ‫ﻗﺎﺭﻭﻥ ﺇﻧﻪ ﻟﺬﻭ ﺣﻆ ﻋﻈﻴﻢ(( ـ ﻓﻤﺎﺫﺍ ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺛﻮﺍﺏ ﺍﷲ؟ ـ ))ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺁﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻭﻳﻠﻜﻢ ﺛﻮﺍﺏ ﺍﷲ‬
‫ﺧﲑ ﳌﻦ ﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﹰﺎ ﻭﻻ ﻳﻠﻘﺎﻫﺎ ﺇﻻ ﺍﻟﺼﺎﺑﺮﻭﻥ ﻓﺨﺴﻔﻨﺎ ﺑﻪ ﻭﺑﺪﺍﺭﻩ ﺍﻷﺭﺽ ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﻣﻦ ﻓﺌﺔ ﻳﻨﺼﺮﻭﻧﻪ ﻣﻦ ﺩﻭﻥ‬
‫ﺍﷲ(( ـ ﺃﻳﻦ ﺍﳌﺎﻝ‪ ،‬ﺃﻳﻦ ﺍﻷﻋﻮﺍﻥ‪ ،‬ﺃﻳﻦ ﺍﻟﻨﺴﺐ‪ ،‬ﺃﻳﻦ ﺍﻟﻐﺮﻭﺭ؟ ﺣﻖ ﺍﳊﻖ ﻭﺫﻫﺐ ﺍﻟﺒﺎﻃﻞ ـ ))ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﺘﺼﺮﻳﻦ‬
‫ﻭﺃﺻﺒﺢ ﺍﻟﺬﻳﻦ ﲤﻨﻮﺍ ﻣﻜﺎﻧﻪ ﺑﺎﻷﻣﺲ ﻳﻘﻮﻟﻮﻥ ﻭﻳﻜﺄﻥ ﺍﷲ ﻳﺒﺴﻂ ﺍﻟﺮﺯﻕ ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﻳﻘﺪﺭ ﻟﻮﻻ ﺃﻥ ﻣﻦّ ﺍﷲ ﻋﻠﻴﻨﺎ‬
‫ﳋﺴﻒ ﺑﻨﺎ ﻭﻛﺄﻧﻪ ﻻ ﻳﻔﻠﺢ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﳒﻌﻠﻬﺎ ﻟﻠﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﻋﻠﻮًﺍ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﻓﺴﺎﺩًﺍ ﻭﺍﻟﻌﺎﻗﺒﺔ‬
‫ﻟﻠﻤﺘﻘﲔ((‪.‬ﺍﻟﻘﺼﺺ‬
‫ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﺴﻠﻄﺎﻥ‪ :‬ﻣﺎﻟﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻧﺖ ﺍﻟﻴﻮﻡ ﰲ ﺩﻓﺔ ﺍﳊﻜﻢ‪ ،‬ﻭﻏﺪًﺍ ﺇﻧﺴﺎﻥ ﻃﺮﻳﺪ ﻻ ﺗﻌﺮﻑ ﺃﻳﻦ ﺗﺄﻭﻱ‪ ،‬ﺗﺴﲑ‬
‫ﺧﺎﺋﻔﹰﺎ ﺗﺘﺮﻗﺐ‪ ،‬ﻓﻌ ﻼﹼﻡ ﺍﻟﻐﺮﻭﺭ ﺑﺎﻟﺴﻠﻄﺎﻥ‪ ،‬ﺃﺑﲔ ﻳﺪﻳﻚ ﻣﻦ ﺍﷲ ﺻﻚ ﺃﻧﻚ ﻻ ﺗﻨﺰﻝ ﻋﻦ ﻫﺬﺍ ﺍﻟﻜﺮﺳﻲ؟! ﻟﺌﻦ ﱂ ﺗﻨﺰﻟﻚ ﻗﻮﻯ‬
‫ﺍﻟﻨﺎﺱ ﻟﺘﻨﺰﻟﻨﻚ ﻗﻮﺓ ﺍﷲ ﺍﻟﱵ ﻻ ﺗﻐﻠﺐ ﻭﻻ ﺗﻐﺎﻟﺐ‪،‬‬

‫ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﺟﺒﺎﺭ ﻋﻨﻴﺪ‪ ،‬ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻌﺸﺎﺋﺮ‪ ،‬ﻭﺃﺷﺒﺎﻩ ﺍﻟﻌﺸﺎﺋﺮﻳﲔ‪ ،‬ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺩﻭﺍﺀ ﻧﺎﻓﻊ‬
‫ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻄﻐﻰ‪ ،‬ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺃﻧﻪ ﷲ ﻋﺒﺪ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻑ ﺫﻟﻚ ﻭﻋﺮﻑ ﻣﻘﺎﻡ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﺃﻥ ﻟﻪ ﻭﺣﺪﻩ ﺣﻖ‬
‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺃﺻﻐﻰ ﺑﺄﺫﻧﻴﻪ ﻭﺃﺻﺎﻍ ﺑﻘﻠﺒﻪ‪ ،‬ﻭﻓﺘﺢ ﺟﻮﺍﺭﺣﻪ ﲨﻴﻌًﺎ ﻟﻠﻔﻬﻢ ﻋﻦ ﺍﷲ ﻭﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﻰ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٤٨‬ﺍﱂ ﺗﺮ ﻛﻴﻒ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺷﺒﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺑﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﻷﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺗﺜﻤﺮ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺗﺜﻤﺮ ﺍﻟﺜﻤﺮ‬
‫ﺍﻟﻨﺎﻓﻊ ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻋﻠﻰ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻫﻲ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﺈﻬﻧﺎ ﺗﺜﻤﺮ ﲨﻴﻊ‬
‫ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻭ ﺍﻟﺒﺎﻃﻨﺔ ﻓﻜﻞ ﻋﻤﻞ ﻣﺮﺿﻲ ﷲ ﻋﺰ ﻭﺟﻞ ﻫﻮﲦﺮﺓ ﻫﺬﺍ ﺍﻟﻜﻠﻤﺔ ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﻮﻟﻪ ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﰲ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﻳﻘﻮﻝ ﻳﺮﻓﻊ ﻬﺑﺎ ﻋﻤﻞ ﺍﳌﺆﻣﻦ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻫﺬﺍ ﻣﺜﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻹﳝﺎﻥ ﻗﻮﻻﻥ ﺍﻟﻄﻴﺒﺔ ﻭﺃﺻﻠﻬﺎ ﺍﻟﺜﺎﺑﺖ ﺍﻟﺬﻱ ﻻ ﻳﺰﻭﻝ‬
‫ﺍﻹﺧﻼﺹ ﻓﻴﻪ ﻭﻓﺮﻋﻪ ﰲ ﺍ ﻟﺴﻤﺎﺀ ﺧﺸﻴﺔ ﺍﷲ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺻﺢ ﻭﺃﻇﻬﺮ ﻭﺃﺣﺴﻦ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺷﺒﻪ ﺷﺠﺮﺓ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻷﺻﻞ ﺍﻟﺒﺎﺳﻘﺔ ﺍﻟﻔﺮﻉ ﰲ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻮﺍ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﺗﺆﰐ ﲦﺮﻬﺗﺎ ﻛﻞ ﻛﻠﻤﺎ‬
‫ﺭﻓﻊ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‬
‫ﻋﺒﺪ ﺍﷲ‬

‫ﺇﺫﺍ ﺗﺄﻣﻠﺖ ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ﺭﺃﻳﺘﻪ ﻣﻄﺎﺑﻘﺎ ﻟﺸﺠﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﺮﺍﺳﺨﺔ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﱵ ﻓﺮﻭﻋﻬﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‬
‫ﺻﺎﻋﺪﺓ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺗﺰﺍﻝ ﺗﺜﻤﺮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻛﻞ ﻭﻗﺖ ﲝﺴﺐ ﺛﺒﺎﻬﺗﺎ ﰲ ﺍﻟﻘﻠﺐ ﻭﳏﺒﺔ ﺍﻟﻘﻠﺐ ﳍﺎ ﻭﺇﺧﻼﺻﻪ ﻓﻴﻬﺎ‬
‫ﻭﻣﻌﺮﻓﺘﻪ ﲝﻘﻴﻘﺘﻬﺎ ﻭﻗﻴﺎﻣﻪ ﲝﻘﻬﺎ ﻭﻣﺮﺍﻋﺎﻬﺗﺎ ﺣﻖ ﺭﻋﺎﻳﺘﻬﺎ ﻓﻤﻦ ﺭﺳﺨﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻗﻠﺒﻪ ﲝﻘﻴﻘﺘﻬﺎ ﺍﻟﱵ ﻫﻲ ﺣﻘﻴﻘﺘﻬﺎ‬
‫ﻭﺍﺗﺼﻒ ﻗﻠﺒﻪ ﻬﺑﺎ ﻭﺍﻧﺼﺒﻎ ﻬﺑﺎ ﺑﺼﺒﻐﺔ ﺍﷲ ﺍﻟﱵ ﻻ ﺃﺣﺴﻦ ﺻﺒﻐﺔ ﻣﻨﻬﺎ ﻓﻴﻌﺮﻑ ﺣﻘﻴﻘﺔ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﻳﺜﺒﺘﻬﺎ ﻗﻠﺒﻪ ﷲ ﻭﻳﺸﻬﺪ ﻬﺑﺎ‬
‫ﻟﺴﺎﻧﻪ ﻭﺗﺼﺪﻗﻬﺎ ﺟﻮﺍﺭﺣﻪ ﻭﻧﻔﻰ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻋﻦ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻭﺍﻃﺄ ﻗﻠﺒﻪ ﻟﺴﺎﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻨﻔﻲ‬
‫ﻭﺍﻹﺛﺒﺎﺕ ﻭﺍﻧﻘﺎﺩﺕ ﺟﻮﺍﺭﺣﻪ ﳌﻦ ﺷﻬﺪ ﻟﻪ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻃﺎﺋﻌﺔ ﺳﺎﻟﻜﺔ ﺳﺒﻞ ﺭﺑﻪ ﺫﻟﻼ ﻏﲑ ﻧﺎﻛﺒﺔ ﻋﻨﻬﺎ ﻭﻻ ﺑﺎﻏﻴﺔ ﺳﻮﺍﻫﺎ ﺑﺪﻻ‬
‫ﻛﻤﺎ ﻻ ﻳﺒﺘﻐﻲ ﺍﻟﻘﻠﺐ ﺳﻮﻯ ﻣﻌﺒﻮﺩﻩ ﺍﳊﻖ ﺑﺪﻻ ﻓﻼ ﺭﻳﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ ﻻ ﺗﺰﺍﻝ ﺗﺆﺗﻰ‬
 ‫ﲦﺮﻬﺗﺎ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﺼﺎﻋﺪ ﺇﱃ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺗﺜﻤﺮ ﻛﺜﲑﺍ ﻃﻴﺒﺎ ﻛﻠﻤﺎ ﻳﻘﺎﺭﻧﻪ ﻓﲑﻓﻊ ﺍﻟﻌﻤﻞ‬
‫ﺍﻟﺼﺎﱀ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫)) ﺇﻟﻴﻪ ﻳﺼﻌﺪ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﺮﻓﻌﻪ ((ﻓﺎﻃﺮ‬
‫ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﺮﻓﻊ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻭﺃﺧﱪ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺗﺜﻤﺮ ﻟﻘﺎﺋﻠﻬﺎ ﻛﻞ ﻭﻗﺖ ﻋﻤﻼ ﺻﺎﳊﺎ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺇﺫﺍ ﺷﻬﺪ ﺍﳌﺆﻣﻦ ﻬﺑﺎ ﻋﺎﺭﻓﺎ ﲟﻌﻨﺎﻫﺎ ﻭﺣﻘﻴﻘﺘﻬﺎ ﻧﻔﻴﺎ ﻭﺍﺛﺒﺎﺗﺎ ﻣﺘﺼﻔﺎ ﲟﻮﺟﺒﻬﺎ ﻗﺎﺋﻤﺎ ﻗﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ‬
‫ﻭﺟﻮﺍﺭﺣﻪ ﺑﺸﻬﺎﺩﺗﻪ ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ ﺃﺻﻠﻬﺎ ﺛﺒﺎﺕ ﺭﺍﺳﺦ ﰲ ﻗﻠﺒﻪ ﻭﻓﺮﻭﻋﻬﺎ ﻣﺘﺼﻠﺔ ﺑﺎﻟﺴﻤﺎﺀ‪.‬‬

‫ﻣﺜﻞ ﺍﻟﻨﺨﻠﺔ ﻭﻫﻲ ﳐﺮﺟﺔ ﻟﺜﻤﺮﻬﺗﺎ ﻛﻞ ﻭﻗﺖ ﻣﺜﻞ ﺍﳌﻮﻣﻦ ﻭﻣﻦ ﺍﻟﺴﻠﻒ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ‬
‫ﺍﻟﺼﺤﻴﺢ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻫﻲ ﺍﳌﺆﻣﻦ ﻧﻔﺴﻪ ﻛﻤﺎ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺣﺪﺛﲏ ﺃﰊ ﺣﺪﺛﲏ ﻋﻤﻲ ﺣﺪﺛﲏ ﺃﰊ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﻗﻮﻟﻪ ﺃﱂ ﺗﺮ ﻛﻴﻒ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ ﻳﻌﲏ ﺑﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺍﳌﺆﻣﻦ ﻭﻳﻌﲏ ﺑﺎﻷﺻﻞ ﺍﻟﺜﺎﺑﺖ‬
‫ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﻔﺮﻉ ﰲ ﺍﻟﺴﻤﺎﺀ ﻳﻜﻮﻥ ﺍﳌﺆﻣﻦ ﻳﻌﻤﻞ ﰲ ﺍﻷﺭﺽ ﻭﻳﺘﻜﻠﻢ ﻓﻴﺒﻠﻎ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻮ ﰲ ﺍﻷﺭﺽ ﻭﻗﺎﻝ‬
‫ﻋﻄﻴﺔ ﺍﻟﻌﻮﰲ ﰲ )) ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ(( ﻗﺎﻝ ﺫﻟﻚ ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻻ ﻳﺰﺍﻝ ﳜﺮﺝ ﻣﻨﻪ ﻛﻼﻡ ﻃﻴﺐ‬
‫ﻳﺼﻌﺪ ﺇﱃ ﺍﷲ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ )) ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ (( ﻗﺎﻝ ﺫﻟﻚ ﺍﳌﺆﻣﻦ ﺿﺮﺏ ﻣﺜﻠﻪ ﰲ ﺍﻹﺧﻼﺹ ﷲ ﻭﺣﺪﻩ‬
‫ﻭﻋﺒﺎﺩ ﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻗﺎﻝ ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻗﺎﻝ ﺃﺻﻞ ﻋﻤﻠﻪ ﺛﺎﺑﺖ ﰲ ﺍﻷﺭﺽ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﻗﺎﻝ ﺫﻛﺮﻩ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ﻓﺎﳌﻘﺼﻮﺩ ﺑﺎﳌﺜﻞ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻨﺨﻠﺔ ﻣﺸﺒﻬﺔ ﺑﻪ ﻭﻫﻮ ﻣﺸﺒﻪ ﻬﺑﺎ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺨﻠﺔ ﺷﺠﺮﺓ‬
‫ﻃﻴﺒﺔ ﻓﺎﳌﺆﻣﻦ ﺍﳌﺸﺒﻪ ﻬﺑﺎ ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻭﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﺴﻠﻒ ﺇﻬﻧﺎ ﺷﺠﺮﺓ ﰲ ﺍﳉﻨﺔ ﻓﺎﻟﻨﺨﻠﺔ ﻣﻦ ﺃﺷﺮﻑ ﺃﺷﺠﺎﺭ‬
‫ﺍﳉﻨﺔ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٤٩‬ﺍﱂ ﺗﺮ ﻛﻴﻒ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺇﺧﻮﺍﱐ ‪:‬‬
‫ﺍﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺃﻭﻝ ﺻﻔﺔ ﳍﺎﺍﻬﻧﺎ ﻃﻴﺒﺔ ﻭﺫﻟﻚ ﳛﺘﻤﻞ ﻋﺪﺓ ﺍﻣﻮﺭ ﻣﻨﻬﺎ ‪:‬‬
‫ﺃﻬﻧﺎ ﻃﻴﺒﺔ ﺍﳌﻈﺮ ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺸﻜﻞ )) ﻭﺍﻟﻨﺨﻞ ﺑﺎﺳﻘﺎﺕ ﳍﺎ ﻃﻠﻊ ﻧﻀﻴﺪ ((ﻕ‬
‫ﻭﺛﺎﻧﻴﻬﺎ ﻛﻮﻬﻧﺎ ﻃﻴﺒﺔ ﺍﻟﺮﺍﺋﺤﺔ ﻭﺛﺎﻟﺜﻬﺎ ﻛﻮﻬﻧﺎ ﻃﻴﺒﺔ ﺍﻟﺜﻤﺮﺓ ﻭﺭﺍﺑﻌﻬﺎ ﻛﻮﻬﻧﺎ ﻃﻴﺒﺔ ﺍﳌﻨﻔﻌﺔ‬
‫ﻕ ﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﺑﻌﻴﺪﺓ ﻋﻦ ﻋﻔﻮﻧﺎﺕ ﺍﻻﺭﺽ‬ ‫ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﺭﺍﺳﺦ ﺭﺳﻮﺥ ﺍﳉﺒﺎﻝ ﺑﺎ ﹴ‬
‫ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻗﺪ ﻬﺗﺪﻱ ﺍﻧﺴﺎﻧﹰﺎ‪.‬‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻗﺪ ﺗﻐﲑ ﳎﺘﻤﻌﹰﺎ‪.‬‬

‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻗﺪ ﻳﻨﻘﺬ ﺍﷲ ﻬﺑﺎ ﻗﻠﻮﺑﹰﺎ ﺃﻭ ﻳﻌﻤﺮ ﻬﺑﺎ ﻧﻔﻮﺳﹰﺎ ﺑﻞ ﻗﺪ ﳛﻴﻲ ﻬﺑﺎ ﺍﷲ ﺃﻗﻮﺍﻣﹰﺎ ﻣﻦ ﺍﻟﺴﺒﺎﺕ ‪.‬‬
‫ﻋﺒﺎﺩ ﺍﷲ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻛﺤﺒﺔ ﺍﻟﻘﻤﺢ ﺍﳌﻔﺮﺩﺓ ﻗﺪ ﻬﺗﻤﻞ ﻭﺗﺬﻫﺐ ﺃﺩﺭﺍﺝ ﺍﻟﺮﻳﺎﺡ ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﺒﺎﺭﻛﺔ ﻓﺘﻨﺒﺖ ﻭﺗﺜﻤﺮ ﻭﻗﺪ ﺗﻜﻮﻥ‬
‫ﺍﻟﺜﻤﺮﺓ ﺧﺼﺒﺔ ﺗﺘﻀﺎﻋﻒ ﻭﺗﺘﻀﺎﻋﻒ‪.‬‬
 ‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻛﻠﻤﺔ ﺍﳊﻖ ﻛﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺛﺎﺑﺘﺔ ﺳﺎﻣﻘﺔ ﻣﺜﻤﺮﺓ ﻻ ﺗﺰﻋﺰﻫﺎ ﺍﻻﻋﺎﺻﲑ ﻭﻻ ﺗﻌﺼﻒ ﻬﺑﺎ ﺭﻳﺎﺡ ﺍﻟﺒﺎﻃﻞ ﻭﻻ‬
‫ﺗﻘﻮﻯ ﻋﻠﻴﻬﺎ ﻣﻌﺎﻭﻝ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺇﻥ ﺧﻴّﻞ ﻟﻠﺒﻌﺾ ﺃﻬﻧﺎ ﻣﻌﺮﺿﺔ ﻟﻠﺨﻄﺮ ﻓﻬﻲ ﺳﺎﻣﻘﺔ ﻣﺘﻌﺎﻟﻴﺔ ﺗﻄﻞ ﻋﻠﻰ ﺍﻟﺸﺮ ﻭﺍﻟﻈﻠﻢ‬
‫ﻭﺍﻟﻄﻐﻴﺎﻥ ﻣﻦ ﻋﻠﻮ ‪.‬‬
‫ﻭﺍﻟﻜﻠﻤﺔ ﺍﳋﺒﻴﺜﺔ ﻛﻠﻤﺔ ﺍﻟﺒﺎﻃﻞ ﻛﺎﻟﺸﺠﺮﺓ ﺍﳋﺒﻴﺜﺔ ﻗﺪ ﺗﺘﻌﺎﱃ ﻭﺗﺘﺸﺎﺑﻚ ﻭﳜﻴّﻞ ﺍﱃ ﺍﻟﺒﻌﺾ ﺃﻬﻧﺎ ﺃﺿﺨﻢ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ‬
‫ﻭﺃﻗﻮﻯ ﻭﻟﻜﻨﻬﺎ ﺗﻈﻞ ﺿﻌﻴﻔ ﹰﺔ ﻭﻣﺎ ﻫﻲ ﺇﻻ ﻓﺘﺮﺓ ﰒ ﲡﺘﺚ ﻣﻦ ﻗﻮﻕ ﺍﻻﺭﺽ ﻓﻼ ﻗﺮﺍﺭ ﳍﺎ ﻭﻻ ﺑﻘﺎﺀ ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﺇﻥ ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻛﻤﺜﻞ ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﻟﺬﻫﺐ‪ ،‬ﻳﻨﻔﺦ ﻓﻴﻬﺎ ﺻﺎﺣﺒﻬﺎ ﻓﻠﻢ ﺗﺘﻐﲑ‪ .‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ‬
‫ﳏﻤﺪ ﺑﻴﺪﻩ‪ ،‬ﺇﻥ ﺍﳌﺆﻣﻦ ﻛﻤﺜﻞ ﺍﻟﻨﺨﻠﺔ ﺃﻛﻠﺖ ﻃﻴّﺒﺎ ﻭﻭﺿﻌﺖ ﻃﻴﺒﺎ((‬
‫ﺕ ﻣﻨﻬﺎ ﻣﻦ ﺷﻲﺀ ﻧﻔﻊ((‪ .‬ﺍﻟﻨﺨﻠﺔ ﺗﺜﻤﺮ ﻃﻮﺍﻝ ﺍﻟﺴﻨﺔ‬ ‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ))ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻛﻤﺜﻞ ﺍﻟﻨﺨﻠﺔ ﻣﺎ ﺃﺧﺬ َ‬
‫ﺑﻠﺤﺎ ﺭﻃﺒﺎ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﺃﻳﻨﻤﺎ ﺣﻞﹼ ﻧﻔﻊ‪ ،‬ﻛﺎﻟﻐﻴﺚ ﻭ ﺍﻟﻨﺨﻠﺔ ﺃﻏﺼﺎﻬﻧﺎ ﻭﺟﺬﻭﻋﻬﺎ ﻭﺟﺮﻳﺪﻫﺎ ﻳﻔﻴﺪ ﺍﻟﺒﻼ َﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﻛﻠﻪ‬
‫ﺧﲑ؛ ﻛﻼﻣﻪ ﻭﻣﺎﻟﻪ ﻭﺣﺮﻛﺘﻪ‪ .‬ﻭﺍﻟﻨﺨﻠﺔ ﺗﺮﻣَﻰ ﺑﺎﳊﺠﺮ ﻭﺗﺮﺩ ﺑﺄﻃﻴﺐ ﺍﻟﺜﻤﺮ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﳌﺆﻣﻦ ﻳﺪﻓﻊ ﺍﻹﺳﺎﺀ ﹶﺓ ﺑﺎﻹﺣﺴﺎﻥ‪.‬‬
‫ﺍﻟﻨﺨﻠﺔ ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻻ ﻳﺘﺰﻋﺰﻉ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﺛﺎﺑﺖ ﻻ ﺗﻐﻴّﺮﻩ ﺷﻬﻮﺓ ﻭﻻ ﺷﺒﻬﺔ ﻭﻻ ﻏﲑﻫﺎ‪ ،‬ﻓﻬﻮ ﺛﺎﺑﺖ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺗﻘﻮﺍﻩ‪.‬‬
‫ﺍﻟﻨﺨﻠﺔ ﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﻻ ﻳﺄﺧﺬ ﺯﺍﺩﻩ ﻭﻏﺬﺍﺀﻩ ﺇﻻ ﻣﻦ ﺧﺎﻟﻖ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ )) :‬ﺇﻥ ﺧﲑ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﻮﻓﻮﻥ ﺍﻟﻄﻴّﺒﻮﻥ‪ ،‬ﺃﻭﻟﺌﻚ ﺧﻴﺎﺭ ﻋﺒﺎﺩ ﺍﷲ((‬

‫ﰒ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﻣﺜﻞ ﺍﻟﻜﻠﻤﺔ ﺍﳋﺒﻴﺜﺔ ﻓﺸﺒﻬﻬﺎ ﺑﺎﻟﺸﺠﺮﺓ ﺍﳋﺒﻴﺜﺔ ﺍﻟﱵ ﺍﺟﺘﺜﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ﻣﺎ ﳍﺎ ﻣﻦ ﻗﺮﺍﺭ ﻓﻼ ﻋﺮﻕ‬
‫ﺛﺎﺑﺖ ﻭﻻ ﻓﺮﻉ ﻋﺎﻝ ﻭﻻ ﲦﺮﺓ ﺯﺍﻛﻴﺔ ﻭﻻ ﻇﻞ ﻭﻻ ﺟﲎ ﻭﻻ ﺳﺎﻕ ﻗﺎﺋﻢ ﻭﻻ ﻋﺮﻕ ﰲ ﺍﻷﺭﺽ ﺛﺎﺑﺖ ﻣﻐﺪﻕ ﻭﻻ ﺃﻋﻼﻫﺎ‬
‫ﻣﻮﻧﻖ ﻭﻻ ﺟﻨﻴﻠﻬﺎ ﻭﻻ ﺗﻌﻠﻮ ﺑﻠﻰ ﺗﻌﻠﻰ ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺄﻣﻞ ﺍﻟﻠﺒﻴﺐ ﺃﻛﺜﺮ ﻛﻼﻡ ﻫﺬﺍ ﺍﳋﻠﻖ ﰲ ﺧﻄﺎﻬﺑﻢ ﻭﻛﺘﺒﻬﻢ ﻭﺟﺪﻩ ﻛﺬﻟﻚ ﻓﺎﳋﺴﺮﺍﻥ ﻛﻞ ﺍﳋﺴﺮﺍﻥ ﺍﻟﻮﻗﻮﻑ ﻣﻌﻪ‬
‫ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ ﻋﻦ ﺃﻓﻀﻞ ﺍﻟﻜﻼﻡ ﻭﺃﻧﻔﻌﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻟﻠﻜﺎﻓﺮ ﺑﺸﺠﺮﺓ ﺍﺟﺘﺜﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ﻣﺎ ﳍﺎ ﻣﻦ ﻗﺮﺍﺭ ﻳﻘﻮﻝ ﻟﻴﺲ ﳍﺎ ﺃﺻﻞ ﻭﻻ ﻓﺮﻉ‬
‫ﻭﻟﻴﺲ ﳍﺎ ﲦﺮﺓ ﻭ ﻻ ﻓﻴﻬﺎ ﻣﻨﻔﻌﺔ ﻛﺬﻟﻚ ﺍﻟﻜﺎﻓﺮ ﻟﻴﺲ ﻳﻌﻤﻞ ﺧﲑﺍ ﻭﻻ ﻳﻘﻮﻟﻪ ﻭﻻ ﳚﻌﻞ ﺍﷲ ﻓﻴﻪ ﺑﺮﻛﺔ ﻭﻻ ﻣﻨﻔﻌﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻣﺜﻞ ﻛﻠﻤﺔ ﺧﺒﻴﺜﺔ ﻭﻫﻲ ﺍﻟﺸﺮﻙ ﻛﺸﺠﺮﺓ ﺧﺒﻴﺜﺔ ﻳﻌﲏ ﺍﻟﻜﺎﻓﺮ ﺍﺟﺘﺜﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ﻣﺎ‬
‫ﳍﺎ ﻣﻦ ﻗﺮﺍﺭ ﻳﻘﻮﻝ ﺍﻟﺸﺮﻙ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﻳﺄﺧﺬ ﺑﻪ ﺍﻟﻜﺎﻓﺮ ﻭﻻ ﺑﺮﻫﺎﻥ ﺍﷲ ﻋﻤﻞ ﺍﳌﺸﺮﻙ ﻭﻻ ﻳﺼﻌﺪ ﺇﱃ ﺍﷲ ﻓﻠﻴﺲ ﻟﻪ ﺃﺻﻞ‬
‫ﺛﺎﺑﺖ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﻓﺮﻉ ﰲ ﺍﻟﺴﻤﺎﺀ ﻳﻘﻮﻝ ﻟﻴﺲ ﻟﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﻚ ﹶﻛ ﹾﺜ َﺮﺓﹸ ﺍﻟﹾﺨَﺒﹺﻴﺚِ‬
‫ﺠَﺒ َ‬
‫ﺐ َﻭﹶﻟ ْﻮ ﹶﺃ ْﻋ َ‬
‫ﺚ ﻭَﺍﻟﻄﱠﻴﱢ ُ‬
‫ﺨﺒﹺﻴ ﹸ‬
‫ﺴَﺘﻮﹺﻱ ﺍﹾﻟ َ‬
‫) ‪ ( ٥٠‬ﹸﻗ ﹾﻞ ﻻ َﻳ ْ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻚ ﹶﻛ ﹾﺜ َﺮﺓﹸ ﺍﻟﹾﺨَﺒﹺﻴﺚِ(( ﺍﳌﺎﺋﺪﺓ‪١٠٠:‬‬
‫ﺠَﺒ َ‬
‫ﺐ َﻭﹶﻟ ْﻮ ﹶﺃ ْﻋ َ‬
‫ﺚ ﻭَﺍﻟﻄﱠﻴﱢ ُ‬
‫ﺨﺒﹺﻴ ﹸ‬
‫ﺴَﺘﻮﹺﻱ ﺍﹾﻟ َ‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ))ﹸﻗ ﹾﻞ ﻻ َﻳ ْ‬
‫ﺍﲰﻊ ـ ﻳﺎ ﻋﺒﺪ ﺍﷲ ـ ﺇﱃ ﻛﻼﻡ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ﺍﻟﺬﻱ ﺑﻴﱠﻦ ﻟﻨﺎ ﺃﻧﻪ ﻻ ﻳﺴﺘﻮﻱ ﻋﻨﺪﻩ ﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴّﺐ‪ ،‬ﻓﺎﻟﻄﻴّﺐ ﰲ ﺃﻋﻠﻰ‬
‫ﺚ ﻣﻦ ﺍﻟﻄﻴﺐ‪ .‬ﻭﺍﷲ‬
‫ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﻭﺍﳋﺒﻴﺚ ﰲ ﺃﺳﻔﻞ ﺍﻟﺪّﺭﻛﺎﺕ‪ .‬ﻭﺍﷲ ﺟﻌَﻞ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﺑﺘﻼﺀ ﻭﺍﻣﺘﺤﺎﻥ‪ ،‬ﳌﺎﺫﺍ؟ ﻟﻴﻤﻴﺰ ﺍﳋﺒﻴ ﹶ‬
‫ﺗﻌﺎﱃ ﻃﻴّﺐ ﳛﺐّ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﳛﺐ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻳﻀﺎﻋﻔﻪ ﻷﺻﺤﺎﺑﻪ‪ .‬ﺍﷲ ﺟﻞ ﻭﻋﻼ ﳛﺐ ﺍﻟﻄﻴّﺒﲔ ﻣﻦ‬
‫ﺐ ﻭﻳﺒﺎﺭﻙ ﻷﺻﺤﺎﺑﻪ ﻓﻴﻪ‪.‬‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﺒﻐِﺾ ﺍﳋﺒﻴﺚ‪ .‬ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﺮﻓﻊ ﺍﻟﻄﻴّ َ‬
 ‫ﺖ ﻋﻤﻠﻪ ﻃﻴّﺒًﺎ‪ ،‬ﻋﻤﻠﹶﻪ ﺣﺴﻨًﺎ‪ ،‬ﻋﻤﻼ ﳛﺒﻪ ﺍﻟﻨﺎﺱ ﻭﳛﺒﻪ‬ ‫ﺐ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺬﻱ ﺇﺫﺍ ﺭﺃﻳﺘَﻪ ﺭﺃﻳ َ‬ ‫ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻫﻞ ﻳﺴﺘﻮﻱ ﺍﳌﺆﻣﻦ ﻃﻴّ ُ‬
‫ﺍﷲ‪ ،‬ﻳﺆﺩّﻱ ﻓﺮﺍﺋﺾ ﺍﷲ‪ ،‬ﻃﻴّﺒﺎ ﰲ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﺭﺍﻋﻴﺎ ﻷﻣﺎﻧﺘﻪ ﰲ ﻭﻇﻴﻔﺘﻪ‪ ،‬ﻫﻞ ﻳﺴﺘﻮﻱ ﻫﺬﺍ ﻣﻊ ﺫﻟﻚ ﺍﳋﺒﻴﺚ ﰲ ﻋﻤﻠﻪ ﻭﻓﻌﻠﻪ؟!‬
‫ﺗﺮﺍﻩ ﻻ ﻳﺮﻋﻰ ﺃﻣﺎﻧﺔ ﺍﷲ‪ ،‬ﻣﺘﻘﻬﻘﺮﺍ ﰲ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﺇﺫﺍ ﺍﺳﺘُﺮﻋﻲ ﻋﻠﻰ ﻣﺎﻝ ﺃﻛﻠﻪ‪ ،‬ﺇﺫﺍ ﺍﺳﺘُﻌﻤﻞ ﻋﻠﻰ ﻭﻇﻴﻔﺔ ﺍﺭﺗﺸﻰ ﻭﻏﺶّ‬
‫ﻭﺧﺎﻥ‪ ،‬ﻫﺆﻻﺀ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻛﺜﲑﻳﻦ ﻓﻬﻢ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺃﺧﺒﺚ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﺇﺧﻮﺍﱐ‬
‫ﺴﻜﹸ ْﻢ‬‫ﺴﻠﱢﻤُﻮﺍ َﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ‬
‫ﺍﳌﺆﻣﻦ ﰲ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﻃﻴﺐ‪ ،‬ﰲ ﺃﺧﻼﻗﻪ ﻃﻴﺐ‪ ،‬ﰲ ﺳﻼﻣﻪ ﻃﻴﺐ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻓﹶﺈﹺﺫﹶﺍ َﺩ َﺧ ﹾﻠُﺘ ْﻢ ُﺑﻴُﻮﺗًﺎ ﹶﻓ َ‬
‫ﺤﻴﱠ ﹰﺔ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﺍﻟﻠﱠ ِﻪ ُﻣﺒَﺎ َﺭ ﹶﻛ ﹰﺔ ﹶﻃﻴﱢَﺒ ﹰﺔ(( ﺍﻟﻨﻮﺭ‪.٦١:‬‬
‫َﺗ ِ‬
‫ﻭﺍﳌﺆﻣﻦ ﺭﺣﻠﺘﻪ ﻃﻴﺒﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﺫﺍ ﻣﺎﺕ ﺟﺎﺀﺗﻪ ﻣﻼﺋﻜﺔ ﺑﻴﺾ ﺍﻟﻮﺟﻮﻩ ﻳﻘﻮﻟﻮﻥ‪ " :‬ﺍﺧﺮﺟﻲ ـ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﻟﻄﻴﺒﺔ ـ‬
‫ﲔ(( ﺍﻟﻨﺤﻞ‪.٣٢:‬‬ ‫ﺇﱃ ﺭﻭﺡ ﻭﺭﳛﺎﻥ ﻭﺭﺏ ﺭﺍﺽ ﻏﲑ ﻏﻀﺒﺎﻥ"‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ )) :‬ﺍﻟﱠﺬِﻳ َﻦ َﺗَﺘ َﻮﻓﱠﺎ ُﻫ ْﻢ ﺍ ﹾﻟﻤَﻼِﺋ ﹶﻜﺔﹸ ﹶﻃﻴﱢﹺﺒ َ‬
‫ﺗﺘﻮﻓﺎﻫﻢ ﺍﳌﻼﺋﻜﺔ ﻃﻴﺒﺔ ﻧﻔﻮﺳﻬﻢ ﺑﻠﻘﺎﺀ ﺍﷲ ﻓﻬﻢ ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﺍﻟﻜﺮﺏ ﻭﻋﺬﺍﺏ ﺍﳌﻮﺕ ﻳﻘﻮﻟﻮﻥ ﺳﻼﻡ ﻋﻠﻴﻜﻢ ﻃﻤﺄﻧ ﹰﺔ ﻟﻘﻠﻮﻬﺑﻢ‬
‫ﻭﺗﺮﺣﻴﺒﹰﺎ ﺑﻘﺪﻭﻣﻬﻢ ﺍﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ ﲟﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ ﺗﻌﺠﻴﻼ ﳍﻢ ﺑﺎﻟﺒﺸﺮﻯ ﻭﻫﻢ ﻋﻠﻰ ﺃﻋﺘﺎﺏ ﺍﻻﺧﺮﺓ ﺟﺰﺍ ًﺀ ﻭﻓﺎﻗﺎﹰ ﻋﻠﻰ ﻣﺎ‬
‫ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫ﺽ‬
‫ﺱ َﻭَﻳ ْﺒﻐُﻮ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫) ‪ ( ٥١‬ﹺﺇﻧﱠﻤَﺎ ﺍﻟﺴﱠﹺﺒﻴ ﹸﻞ َﻋﻠﹶﻰ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ ﺍﻟﻨﱠﺎ َ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﲪﺪ‪) :‬ﺍﻟ ﱡﻈ ﹾﻠ ُﻢ ﹸﻇﹸﻠﻤَﺎﺕٌ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ (‪ ،‬ﺫﻟﻚ ﻷﻥ‬
‫ﳏﻜﻤﺔ ﺍﳊﻘﻮﻕ ﰲ ﺍﻵﺧﺮﺓ ﻳﻘﺎﻡ ﻓﻴﻬﺎ ﺍﻟﻌﺪﻝ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ‪ ،‬ﻓﻴﻘﺘﺺ ﻟﻠﻤﻈﻠﻮﻣﲔ ﺟﻨﺎ ﻭﺇﻧﺴﺎ ﻭﻋﺠﻤﺎﻭﺍﺕ ﻣﻦ ﻇﺎﳌﻴﻬﻢ‬
‫ﺳﺎﺩﺓ ﻛﺎﻧﻮﺍ ﺃﻭﻋﺎﻣﺔ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺪﻭﺍﻥ ﺍﻟﺸﺎﺓ ﻋﻠﻰ ﺍﻟﺸﺎﺓ ﻳﺴﺘﺪﻋﻲ ﺍﻟﻘﺼﺎﺹ ﻳﻮﻣﺌﺬﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﹶﻟُﺘ َﺆﺩﱡﻥﱠ‬
‫ﺠﹾﻠ ﺤَﺎ ِﺀ ِﻣ َﻦ ﺍﻟﺸﱠﺎ ِﺓ ﺍﻟﹾﻘﹶﺮْﻧَﺎﺀِ ( ‪ -‬ﻣﺴﻠﻢ ﻭﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ‪،-‬‬ ‫ﻕ ﹺﺇﻟﹶﻰ ﺃﹶﻫْﻠِﻬَﺎ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﺣﺘﱠﻰ ُﻳﻘﹶﺎ َﺩ ﻟِﻠﺸﱠﺎ ِﺓ ﺍﹾﻟ َ‬‫ﺤﻘﹸﻮ َ‬ ‫ﺍﹾﻟ ُ‬
‫ﺖ ﻓِﻴﻬَﺎ ﺍﻟﻨﱠﺎ َﺭ ﻟﹶﺎ ِﻫ َﻲ‬
‫ﺖ ﹶﻓ َﺪ َﺧﹶﻠ ْ‬
‫ﺖ ﺍ ْﻣ َﺮﹶﺃ ﹲﺓ ﻓِﻲ ِﻫﺮﱠ ٍﺓ ﺳَ ﺠَﻨَﺘْﻬَﺎ َﺣﺘﱠﻰ ﻣَﺎَﺗ ْ‬
‫ﻭﻣﻨﻊ ﺍﻣﺮﺃﺓ ﻫﺮﻬﺗﺎ ﺍﳌﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ ﻳﺪﺧﻠﻬﺎ ﺍﻟﻨﺎﺭ )ﻋُﺬﱢَﺑ ِ‬
‫ﺽ ( ‪ -‬ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪ ،-‬ﻭﻗﻄﻊ ﺷﺠﺮﺓ ﻧﺎﻓﻌﺔ‬ ‫ﺵ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫ﹶﺃ ﹾﻃ َﻌ َﻤ ْﺘ َﻬﺎ َﻭﻟﹶﺎ ﺳَﻘﹶﺘْﻬَﺎ ﹺﺇ ﹾﺫ ﺣَﺒَﺴَﺘْﻬَﺎ َﻭﻟﹶﺎ ِﻫ َﻲ َﺗ َﺮ ﹶﻛ ْﺘﻬَﺎ َﺗ ﹾﺄﻛﹸﻞﹸ ِﻣ ْﻦ َﺧﺸَﺎ ﹺ‬
‫ﷲ َﺭﹾﺃ َﺳﻪُ ﰲ ﺍﻟﻨﺎﺭ( ‪ -‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ‬ ‫ﺼﻮﱢﺏُ ﺍ ُ‬‫ﻟﻐﲑ ﻣﺼﻠﺤﺔ ﻳﺴﺘﻮﺟﺐ ﺗﺼﻮﻳﺐ ﺭﺃﺱ ﺍﻟﻘﺎﻃﻊ ﰲ ﺍﻟﻨﺎﺭ)ﻗﺎ ِﻃﻊُ ﺍﻟﺴﱢ ْﺪ ﹺﺭ ﻳُ َ‬
‫ﺍﻟﻜﱪﻯ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ _‬
‫ﻋﺒﺪ ﺍﷲ‬
‫ﻓﻤﺎ ﺑﺎﻟﻚ ﲟﻦ ﻳﻈﻠﻢ ﺃﺧﺎﻩ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﺆﻣﻨﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺆﻣﻦ‪ ،‬ﻣﻦ ﺃﻱ ﻣﻠﺔ ﺃﻭ ﺩﻳﻦ ﺃﻭ ﻣﺬﻫﺐ؟ ﺑﻞ ﻣﺎ ﺑﺎﻟﻚ ﲟﻦ ﻳﻈﻠﻢ‬
‫ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺍﻵﻣﺮﻳﻦ ﺑﺎﳌﻌﺮﻭﻑ ﺍﻟﻨﺎﻫﲔ ﻋﻦ ﺍﳌﻨﻜﺮ؟‬
‫ﺖ ﻻ ﻇﹸ ﹾﻠ َﻢ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻥﱠ‬
‫ﺴَﺒ ْ‬ ‫ﺲ ﹺﺑﻤَﺎ ﹶﻛ َ‬ ‫ﺠﺰَﻯ ﹸﻛ ﱡﻞ َﻧ ﹾﻔ ﹴ‬ ‫ﺇﻥ ﻣﻴﺰﺍﻥ ﺍﻵﺧﺮﺓ ﻣﻨﻀﺒﻂ ﻋﻠﻰ ﻣﻌﻴﺎﺭ ﻭﺍﺣﺪ ﳝﻴﺰ ﺍﻟﻌﺪﻝ ﻣﻦ ﺍﻟﻈﻠﻢ) ﺍﹾﻟَﻴ ْﻮ َﻡ ُﺗ ْ‬
‫ﺏ ( ﻏﺎﻓﺮ ‪ ،١٧‬ﻋﺪﻝ ﻳﻨﺠﻰ ﻭﻇﻠﻢ ﻳﺮﻛﺲ ﰲ ﺍﳉﺤﻴﻢ‪ .‬ﻟﺬﻟﻚ ﻭﺭﺩ ﺍﻷﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻈﻠﻢ‬ ‫ﺤﺴَﺎ ﹺ‬ ‫ﺍﻟﻠﱠ َﻪ َﺳﺮﹺﻳ ُﻊ ﺍ ﹾﻟ ِ‬
‫ﻗﺮﺁﻧﺎ ﻭﺳﻨﺔ ﰲ ﺳﻴﺎﻗﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﺑﺄﺷﺪ ﺍﻟﺼﻴﻎ ﺩﻗﺔ ﻭﻭﺿﻮﺣﺎ ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻚ ﹶﻟﻬُﻢُ ﺍ ﹾﻟﹶﺄ ْﻣ ُﻦ َﻭ ُﻫ ْﻢ ُﻣ ْﻬَﺘﺪُﻭ ﹶﻥ ( ‪-‬ﺍﻷﻧﻌﺎﻡ ‪.- ٨٢‬‬ ‫) ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭﹶﻟ ْﻢ َﻳ ﹾﻠﹺﺒﺴُﻮﺍ ﹺﺇﳝَﺎَﻧ ُﻬ ْﻢ ﹺﺑﻈﹸﹾﻠ ﹴﻢ ﺃﹸﻭﹶﻟِﺌ َ‬
 ‫ﺠ ﺤِﻴ ﹺﻢ ( ‪ -‬ﺍﻟﺼﺎﻓﺎﺕ‬ ‫ﻁ ﺍ ﹾﻟ َ‬
‫ﺻﺮَﺍ ِ‬ ‫ﺸﺮُﻭﺍ ﺍﻟﱠﺬِﻳﻦَ ﹶﻇﹶﻠﻤُﻮﺍ َﻭﹶﺃ ْﺯﻭَﺍ َﺟ ُﻬ ْﻢ َﻭﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌُﺒﺪُﻭ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﻓﹶﺎﻫْﺪُﻭﻫُﻢْ ﹺﺇﻟﹶﻰ ِ‬ ‫‪ ) -‬ﺍ ْﺣ ُ‬
‫‪.- ٢٢،٢٣‬‬
‫ﺤﺸَﺎ ِﺀ ﻭَﺍ ﹾﻟﻤُْﻨ ﹶﻜ ﹺﺮ ﻭَﺍ ﹾﻟَﺒ ْﻐ ﹺﻲ َﻳ ِﻌﻈﹸﻜﹸ ْﻢ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ(‬
‫‪ ) -‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُ ﺑﹺﺎ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻭَﺍ ﹾﻟِﺄ ْﺣﺴَﺎ ِﻥ َﻭﺇﹺﻳﺘَﺎ ِﺀ ﺫِﻱ ﺍﻟﹾﻘﹸﺮْﺑَﻰ َﻭَﻳ ْﻨﻬَﻰ َﻋ ﹺﻦ ﺍ ﹾﻟ ﹶﻔ ْ‬
‫‪ -‬ﺍﻟﻨﺤﻞ ‪.٩٠-‬‬

‫ﺖ ﺍﻟ ﱡﻈ ﹾﻠ َﻢ َﻋﻠﹶﻰ ﻧَﻔﹾﺴِﻲ َﻭ َﺟ َﻌ ﹾﻠﺘُﻪُ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ ﻣُ ﺤَﺮﱠﻣًﺎ‬ ‫‪ -‬ﻭﻳﻘﻮﻝ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻨﻪ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﹺﺇﻧﱢﻲ َﺣﺮﱠ ْﻣ ُ‬
‫ﹶﻓﻠﹶﺎ ﺗَﻈﹶﺎﻟﹶﻤُﻮﺍ ( ‪ -‬ﻣﺴﻠﻢ ﻭﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ‪.-‬‬
‫ﺇﻥ ﺍﻟﺘﺤﺮﱘ ﺍﻟﺼﺎﺭﻡ ﻟﻠﻈﻠﻢ ﻣﺒﻌﺜﻪ ﺍﻟﻌﺪﻝ ﺍﻹﳍﻲ ﺍﳌﻄﻠﻖ ﻭﺍﻟﺮﲪﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻷﻥ ﺍﻟﻈﻠﻢ ﻣﺼﺪﺭ ﻛﻞ ﺭﺫﻳﻠﺔ ﻭﻣﻨﺒﻊ ﻛﻞ‬
‫ﺤﺐﱡ ﺍ ﹾﻟ ﹶﻔﺴَﺎ َﺩ ( ‪-‬ﺍﻟﺒﻘﺮﺓ ‪،- ٢٠٥‬‬ ‫ﺷﺮ‪ ،‬ﻭﻣﺎ ﺍﻟﻔﺴﺎﺩ ﺇﻻ ﺑﻌﺾ ﻧﺘﺎﺋﺠﻪ) ﻭَﺍﻟﻠﱠ ُﻪ ﻻ ُﻳ ِ‬
‫ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﻟﻔﻆ " ﺍﻟﻈﻠﻢ" ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻟﺜﻼﺛﺔ ﺃﺻﻨﺎﻑ ﺗﺪﻭﺭ ﻛﻠﻬﺎ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ﻫﻲ‪:‬‬
‫ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﺸﱢ ْﺮ َﻙ ﻟﹶ ﹸﻈﻠﹾﻢٌ ﻋَﻈِﻴﻢٌ ( ‪-‬‬ ‫ﻇﻠﻢ ﺑﲔ ﺍﳌﺮﺀ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻋﻈﻤﻪ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﻨﻔﺎﻕ)ﻳَﺎ ُﺑَﻨﻲﱠ ﻻ ُﺗ ْ‬
‫ﺖ ﺍﻟﱠﺬِﻱ ﹶﻛ ﹶﻔ َﺮ ﻭَﺍﻟﻠﱠﻪُ ﻻ َﻳ ْﻬﺪِﻱ ﺍ ﹾﻟ ﹶﻘ ْﻮ َﻡ ﺍﻟﻈﱠﺎﻟِﻤِﲔ( ‪ -‬ﺍﻟﺒﻘﺮﺓ‪.- ٢٥٨‬‬ ‫ﻟﻘﻤﺎﻥ‪ )،- ١٣‬ﹶﻓﺒُ ﹺﻬ َ‬
‫ﻚ ﹶﻟ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ‬ ‫ﺤﻖﱢ ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﺽ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﺍﹾﻟ َ‬
‫ﺱ َﻭَﻳ ْﺒﻐُﻮ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫ﻇﻠﻢ ﺑﲔ ﺍﳌﺮﺀ ﻭﺑﲔ ﺍﻟﻨﺎﺱ)ﹺﺇﻧﱠﻤَﺎ ﺍﻟﺴﱠﺒﹺﻴ ﹸﻞ َﻋﻠﹶﻰ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ ﺍﻟﻨﱠﺎ َ‬
‫ﺃﹶﻟِﻴﻢٌ( ‪ -‬ﺍﻟﺸﻮﺭﻯ‪٤٢‬‬
‫ﺕ ﹺﺑﹺﺈ ﹾﺫ ِﻥ ﺍﻟﻠﱠ ِﻪ( ‪ -‬ﻓﺎﻃﺮ‪٣٢‬‬ ‫ﺨْﻴﺮَﺍ ِ‬ ‫ﺼ ٌﺪ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ ﺳَﺎﺑﹺﻖٌ ﺑﹺﺎﹾﻟ َ‬
‫ﺴ ِﻪ َﻭ ِﻣْﻨ ُﻬ ْﻢ ﻣُ ﹾﻘَﺘ ِ‬
‫ﻇﻠﻢ ﺑﲔ ﺍﳌﺮﺀ ﻭﺑﲔ ﻧﻔﺴﻪ)ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ ﻇﹶﺎﻟِﻢٌ ِﻟَﻨ ﹾﻔ ِ‬
‫ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﻛﻠﻬﺎ ﻇﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﺇﺫ ﻛﻞ ﻇﺎﱂ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻭﻛﻞ ﳏﺴﻦ ﳏﺴﻦ ﺇﱃ ﻧﻔﺴﻪ‬
‫ﻚ ﹺﺑ ﹶﻈﻠﱠﺎ ﹴﻡ ﻟِﻠﹾﻌَﺒﹺﻴﺪِ( ‪-‬ﻓﺼﻠﺖ‪ ،- ٤٦‬ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ ) َﻭﻣَﺎ‬ ‫ﺴ ِﻪ َﻭ َﻣ ْﻦ ﹶﺃﺳَﺎ َﺀ ﻓﹶﻌَﻠﹶﻴْﻬَﺎ َﻭﻣَﺎ َﺭﺑﱡ َ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ ﹶﻓِﻠَﻨ ﹾﻔ ِ‬
‫ﺴﻬُ ْﻢ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ( ‪ -‬ﺍﻟﻨﺤﻞ‪.- ١١٨‬‬ ‫ﹶﻇﹶﻠ ْﻤﻨَﺎ ُﻫ ْﻢ َﻭﹶﻟ ِﻜ ْﻦ ﻛﹶﺎﻧُﻮﺍ ﹶﺃ ْﻧﻔﹸ َ‬
‫ﺇﻥ ﺍﻟﻈﻠﻢ ﺳﻠﻮﻙ ﺧﺎﻃﺊ ﻣﻨﺤﺮﻑ‪ ،‬ﻭﻣﺮﺁﺓ ﺗﻜﺸﻒ ﻋﻤﻖ ﺍﻟﻔﺴﺎﺩ ﰲ ﻧﻔﺴﻴﺔ ﺻﺎﺣﺒﻪ ﻭﺳﻮﺀ ﳐﱪﻩ‪ ،‬ﻟﺬﻟﻚ ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺗﻮﻋﺪﻩ ﺑﺎﻟﻌﻘﺎﺏ ﺍﻷﻟﻴﻢ ﻓﻘﺎﻝ‪:‬‬

‫ﺏ‬
‫ﺲ ﺍﻟﺸﱠﺮَﺍ ُ‬ ‫ﺸ ﹺﻮﻱ ﺍﻟﹾﻮُﺟُﻮﻩَ ﹺﺑ ﹾﺌ َ‬ ‫ﻁ ﹺﺑ ﹺﻬ ْﻢ ﺳُﺮَﺍﺩِﻗﹸﻬَﺎ َﻭﹺﺇ ﹾﻥ ﻳَﺴْﺘَﻐِﻴﺜﹸﻮﺍ ﻳُﻐَﺎﺛﹸﻮﺍ ﹺﺑﻤَﺎ ٍﺀ ﻛﹶﺎ ﹾﻟ ُﻤ ْﻬ ﹺﻞ َﻳ ْ‬ ‫ﲔ ﻧَﺎﺭﹰﺍ ﹶﺃﺣَﺎ ﹶ‬‫)ﹺﺇﻧﱠﺎ ﺃﹶﻋْﺘَﺪْﻧَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ‬
‫ﺕ ُﻣ ْﺮَﺗﻔﹶﻘﹰﺎ( ﺍﻟﻜﻬﻒ‪.٢٩‬‬ ‫َﻭﺳَﺎ َﺀ ْ‬
‫ﺴﺒُﻮ ﹶﻥ( ﺍﻟﺰﻣﺮ‪.٢٤‬‬ ‫ﲔ ﺫﹸﻭﻗﹸﻮﺍ ﻣَﺎ ﹸﻛ ْﻨُﺘ ْﻢ َﺗ ﹾﻜ ِ‬ ‫)ﹶﺃﹶﻓ َﻤ ْﻦ َﻳﺘﱠﻘِﻲ ﹺﺑ َﻮ ْﺟ ﹺﻬ ِﻪ ﺳُﻮ َﺀ ﺍﻟﹾﻌَﺬﹶﺍﺏﹺ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭﻗِﻴ ﹶﻞ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ‬
‫ﻭﻟﻌﻞ ﻣﻌﺘﺮﺿﺎ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻋﻘﺎﺏ ﺍﻟﻈﺎﱂ ﻓﻤﺎ ﺑﺎﻝ ﺍﳉﻨﺪﻱ ﻭﻫﻮ ﻣﺄﻣﻮﺭ ﻭﺍﻟﺴﺎﻛﺖ ﺍﳌﺴﺘﻀﻌﻒ ﻭﻫﻮ ﻣﻐﻤﻮﺭ؟ ﻭﺍﳉﻮﺍﺏ ﺃﻥ‬
‫ﻣﻴﺰﺍﻥ ﺍﻟﻌﺪﻝ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﺴﻴﺪ ﻭﺍﳌﺴﻮﺩ ﻭﺍﻟﺘﺎﺑﻊ ﻭﺍﳌﺘﺒﻮﻉ ﻭﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻌﲔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻜﻠﻬﻢ ﺷﺮﻛﺎﺀ ﳚﻤﻌﻬﻢ ﺍﳌﺼﲑ‬
‫ﺿﻠﱡﻮﻧَﺎ ﻓﹶﺂِﺗ ﹺﻬ ْﻢ‬
‫ﺖ ﹸﺃ ْﺧﺮَﺍ ُﻫ ْﻢ ِﻟﺄﹸﻭﻻﻫُ ْﻢ َﺭﺑﱠَﻨﺎ َﻫﺆُﻻ ِﺀ ﹶﺃ َ‬‫ﺖ ﺃﹸﺧْﺘَﻬَﺎ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ ﺍﺩﱠﺍﺭَﻛﹸﻮﺍ ﻓِﻴﻬَﺎ َﺟﻤِﻴﻌﹰﺎ ﻗﹶﺎﹶﻟ ْ‬ ‫ﺖ ﺃﹸﻣﱠﺔﹲ ﹶﻟَﻌَﻨ ْ‬
‫ﺍﻟﻮﺍﺣﺪ) ﹸﻛﻠﱠﻤَﺎ َﺩ َﺧﹶﻠ ْ‬
‫ﺿﻌْﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻗﹶﺎ ﹶﻝ ِﻟ ﹸﻜﻞﱟ ﺿِﻌْﻒٌ َﻭﹶﻟ ِﻜ ْﻦ ﻻ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ( ﺍﻷﻋﺮﺍﻑ‪ .٣٨‬ﻷﻥ ﺍﻟﻈﺎﱂ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﻗﻮﺓ ﺗﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻈﻠﻢ‬ ‫ﻋَﺬﹶﺍﺑﹰﺎ ِ‬
‫ﻭﺟﻨﺪ ﳛﻤﻮﻧﻪ ﻋﻨﺪ ﳑﺎﺭﺳﺘﻪ‪ ،‬ﻭﻫﺘﺎﻓﲔ ﻳﺸﺠﻌﻮﻧﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﺍﺿﲔ ﺭﻏﺒﺎ ﻭﺭﻫﺒﺎ ﺃﻭ ﺍﺳﺘﺨﺬﺍﺀ ﻭﺍﺳﺘﻀﻌﺎﻓﺎ؛‬
‫ﺇﻥ ﺩﻭﻟﺔ ﺍﻟﻈﻠﻢ ﻻﺑﺪ ﳍﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ‪ ،‬ﻭﺃﺭﻛﺎﻬﻧﺎ ﺍ ﻟﻈﺎﱂ ﻭﺣﺎﺷﻴﺘﻪ ﻭﺃﻋﻮﺍﻧﻪ ﻭﺍﻟﺮﺍﺿﻮﻥ ﲝﻜﻤﻪ ﻭﺍﳌﺴﺘﺨﺬﻭﻥ ﺑﲔ ﻳﺪﻳﻪ؛ ﻓﺈﻥ‬
‫ﻓﻘﺪﺕ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﱂ ﺗﻘﻢ ﻟﻠﻈﻠﻢ ﺩﻭﻟﺔ ﻭﻻ ﻟﻠﻈﺎﳌﲔ ﺻﻮﻟﺔ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ‬

‫) ‪ ( ٥٢‬ﻭﻻ ﲢﺴﱭ ﻏﺎﻓ ﹰ‬
 ‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺇﻥﹼ ﺍﻟﻈﻠﻢ ﻳﺘﻤﺜﻞ ﰲ ﺻﻮﺭ ﺷﱴ ﻭﻳﺘﺸﺨﺺ ﰲ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﺃﺧﺬﻫﻢ ﺍﷲ ﺑﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﳑﻦ ﺫﻛﺮﻫﻢ ﺍﻟﻮﺣﻲ ﻗﺮﺁﻧﺎ ﻭﺳﻨﺔ ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺎﺻﺮﻧﺎ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺄﰐ ﺑﻌﺪﻧﺎ‪:‬‬
‫ﻣﻨﻬﻢ ﺍﳊﻜﺎﻡ ﺍﳌﺘﺄﳍﻮﻥ‪ ،‬ﻭﺍﻷﻏﻨﻴﺎﺀ ﺍﳌﺴﺘﻜﱪﻭﻥ ﻭﺍﻟﺘﺠﺎﺭ ﺍﳌﻄﻔﻔﻮﻥ ﻭﺍﻟﻔﺴﺎﻕ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻭﺍﳌﻌﺎﺻﺮﻭﻥ ﻣﻦ ﻗﻮﻡ ﻋﺎﺩ ﻭﻟﻮﻁ‬
‫ﻭﺻﺎﱀ‪.‬‬

‫ﻭﻣﻨﻬﻢ ﻇﺎﱂ ﺃﺑﻮﻳﻪ ﺑﺈﳘﺎﳍﻢ ﺃﻭ ﺍﻹﺳﺎﺀﺓ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻇﺎﱂ ﺃﺭﺣﺎﻣﻪ ﺑﺎﻟﺘﻘﺼﲑ ﰲ ﺣﻘﻮﻗﻬﻢ ﺃﻭ ﺍﻟﺘﺨﻠﻲ ﻋﻨﻬﻢ ﺃﻭ ﺍﻹﺿﺮﺍﺭ ﻬﺑﻢ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻇﺎﱂ ﺯﻭﺟﺘﻪ ﰲ ﻋﺮﺿﻬﺎ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻏﲑﻫﺎ ﲟﺎ ﻻ ﳚﻮﺯ‪ ،‬ﻭﻇﺎﳌﺔ ﺯﻭﺟﻬﺎ ﰲ ﻋﺮﺿﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻏﲑﻩ ﲟﺎ ﻻ ﳛﻞ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﻈﺎﱂ ﻟﻘﻮﻣﻪ ﺃﻭ ﻗﺒﻴﻠﺘﻪ ﺃﻭ ﻋﺮﻗﻪ ﺑﺎﻟﺘﻌﺼﺐ ﳍﻢ ﻭﺇﻋﺎﻧﺘﻬﻢ ﻋﻠﻲ ﺍﻟﺒﺎﻃﻞ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ‬
‫ﺳﺌﻞ ﻣﺎ ﺍﻟﻌﺼﺒﻴﺔ؟‪ ) :‬ﺃﻥ ﺗﻌﲔ ﻗﻮﻣﻚ ﻋﻠﻰ ﺍﻟﻈﻠﻢ( ‪ -‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪.-‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻈﻠﻢ ﺍﳌﺴﻠﻤﲔ ﻋﺎﻣﺔ ﺑﻌﺪﻡ ﺍﻟﻨﺼﺢ ﳍﻢ‪ ،‬ﺃﻭ ﻋﺪﻡ ﻧﺼﺮﻬﺗﻢ ﺃﻭ ﲞﻴﺎﻧﺘﻬﻢ ﻭﺍﻟﺘﻨﻜﺮ ﳍﻢ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻈﻠﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﺎﻣﺔ ﺑﺎﻟﺘﻘﺼﲑ ﰲ ﻭﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﺍﻟﺪﻭﻝ ﺍﳌﺴﻠﻤﺔ ﺍﻟﻈﺎﳌﺔ ﺍﻟﱵ ﻻ ﺗﻘﻴﻢ ﺍﻟﻌﺪﻝ ﻓﻴﺴﻠﻂ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ﻋﺪﻭﻫﺎ ﻭﻟﻮ ﻛﺎﻥ ﻣﺸﺮﻛﺎ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺃﻣﺔ‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﱵ ﺳﻠﻂ ﻋﻠﻴﻬﺎ ﲞﺘﻨﺼﺮ ﺍﻟﻮﺛﲏ‪ ،‬ﻭﺍﳌﺴﻴﺤﻴﲔ ﺇﺫ ﻇﻠﻤﻮﺍ ﻓﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺟﺒﺎﺑﺮﺓ ﻋﺒﺪﺓ ﺃﺻﻨﺎﻡ ﺃﺫﻟﻮﻫﻢ‬
‫ﻭﻏﲑﻭﺍ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺣﺎﻝ ﺩﻭﻝ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻈﺎﳌﺔ ﺣﺎﻟﻴﺎ ﻭﻗﺪ ﻫﺰﻣﺖ ﺃﻣﺎﻡ ﳎﻮﺱ ﺍﳍﻨﺪ ﰲ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻭﺻﻬﺎﻳﻨﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ‬
‫ﺖ ﻇﹶﺎِﻟ َﻤ ﹰﺔ‬
‫ﻓﻠﺴﻄﲔ‪ ،‬ﻭﻋﺒﺎﺩ ﺍﻟﻮﺛﻦ ﰲ ﺍﻟﺴﻮﺩﺍﻥ ﻭﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،..‬ﻗﺎﻝ ﺗﻌﺎﱃ‪َ ):‬ﻭ ﹶﻛ ْﻢ ﻗﹶﺼَﻤْﻨَﺎ ِﻣ ْﻦ ﹶﻗ ْﺮَﻳ ٍﺔ ﻛﹶﺎَﻧ ْ‬
‫ﺸ ﹾﺄﻧَﺎ َﺑ ْﻌ َﺪﻫَﺎ ﹶﻗﻮْﻣﹰﺎ ﺁ َﺧﺮﹺﻳ َﻦ( ﺍﻷﻧﺒﻴﺎﺀ‪،١١‬‬
‫َﻭﹶﺃْﻧ َ‬
‫ﻛﻤﺎ ﺃﻥ ﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﳜﺬﻟﻮﻥ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺠﻤﻟﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻠﻪ ﻭﺍﳌﻌﺘﻘﻠﲔ ﻭﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﺑﺎﻟﺘﺨﻠﻲ ﻋﻨﻬﻢ‬
‫ﻭﺇﳘﺎﻝ ﺃﺳﺮﻫﻢ ﻭﺫﺭﻳﺎﻬﺗﻢ ﻭﻋﺪﻡ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﻢ ؛ ﻓﺈﻥ ﺑﻠﻎ ﺍﻷﻣﺮ ﺇﱃ ﺃﻛﻞ ﳊﻮﻣﻬﻢ ﻭﺍﻟﺸﻤﺎﺗﺔ ﲟﺎ ﺃﺻﺎﻬﺑﻢ ﺃﻭ ﺃﺻﺎﺏ‬
‫ﺫﺭﻳﺎﻬﺗﻢ‪ ،‬ﺃﻭ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﺠﺴﺲ ﻋﻠﻴﻬﻢ ﻭﻗﺬﻓﻬﻢ‪ ،‬ﺃﻭ ﺍﻟﺴﻌﻲ ﻹﻃﺎﻟﺔ ﳏﻨﺘﻬﻢ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﻗﺮﺏ ﺇﱃ ﺃﻋﻈﻢ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﳏﺎﺭﺑﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﲟﺤﺎﺭﺑﺔ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺩﻋﺎﺓ ﺩﻳﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﺏ (( ‪ -‬ﺍﻟﺒﺨﺎﺭﻱ ‪.-‬‬ ‫ﺤ ْﺮ ﹺ‬
‫ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻦ ﺭﺏ ﺍﻟﻌﺰﺓ ﻗﺎﻝ)) َﻣ ْﻦ ﻋَﺎﺩَﻯ ﻟِﻲ ﻭَﻟِﻴ‪‬ﺎ ﹶﻓ ﹶﻘ ْﺪ ﺁ ﹶﺫْﻧﺘُﻪُ ﺑﹺﺎ ﹾﻟ َ‬

‫ﻭ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﳛﺬﺭ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﳛﻀﻬﻢ ﻋﻠﻰ ﺍﺗﻘﺎﺋﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ ) :‬ﺍﺗﱠ ﹺﻖ َﺩ ْﻋ َﻮ ﹶﺓ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ‬
‫ﺲ َﺑ ْﻴَﻨﻪُ َﻭَﺑ ْﻴ َﻦ ﺍﻟﻠﱠ ِﻪ ﺣِ ﺠَﺎﺏٌ ( ‪ -‬ﺍﻟﺒﺨﺎﺭﻱ ‪-‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )،‬ﺛﹶﻠﹶﺎﺛﹶﺔﹲ ﻟﹶﺎ ُﺗ َﺮﺩﱡ َﺩﻋْ َﻮﺗُﻬُﻢُ ﺍﹾﻟﹺﺈﻣَﺎ ُﻡ ﺍ ﹾﻟﻌَﺎ ِﺩﻝﹸ‬
‫ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻟ ْﻴ َ‬
‫ﻕ ﺍ ﹾﻟ َﻐﻤَﺎ ﹺﻡ َﻭﺗُ ﹶﻔﺘﱠ ﺢُ ﹶﻟﻬَﺎ ﺃﹶﺑْﻮَﺍﺏُ ﺍﻟﺴﱠﻤَﺎ ِﺀ َﻭَﻳﻘﹸﻮ ﹸﻝ ﺍﻟﺮﱠﺏﱡ َﻋﺰﱠ َﻭ َﺟﻞﱠ َﻭ ِﻋﺰﱠﺗِﻲ‬ ‫ﲔ ﻳُ ﹾﻔ ِﻄﺮُ َﻭ َﺩﻋْ َﻮﺓﹸ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ ﻳَﺮْﻓﹶﻌُﻬَﺎ ﹶﻓ ْﻮ َ‬
‫ﻭَﺍﻟﺼﱠﺎِﺋﻢُ ِﺣ َ‬
‫ﺴِﻪ( ‪-‬‬ ‫ﲔ ( ‪ -‬ﺍﻟﺘﺮﻣﺬﻱ ‪.-‬ﻭﻗﺎﻝ ) َﺩ ْﻋ َﻮﺓﹸ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ ﻣُﺴْﺘَ ﺠَﺎﺑَﺔﹲ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎﺟﹺﺮًﺍ ﹶﻓ ﹸﻔ ﺠُﻮ ُﺭ ُﻩ َﻋﻠﹶﻰ َﻧ ﹾﻔ ِ‬ ‫ﻚ َﻭﹶﻟ ْﻮ َﺑ ْﻌ َﺪ ِﺣ ﹴ‬
‫ﹶﻟﹶﺄْﻧﺼُ َﺮﻧﱠ ِ‬
‫ﺃﲪﺪ ‪.-‬‬
‫ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ﺟﻬﺮﺍ ﺃﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺗﻌﻠﻴﻤﺎ ﳍﻢ ﺑﻘﻮﻟﻪ ﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻟﻠﺴﻔﺮ‬
‫ﺤ ْﻮ ﹺﺭ َﺑ ْﻌ َﺪ ﺍ ﹾﻟ ﹶﻜ ْﻮ ﹺﺭ َﻭ َﺩ ْﻋ َﻮ ِﺓ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ َﻭﺳُﻮ ِﺀ‬
‫ﺐ ﻭَﺍﹾﻟ َ‬
‫ﻚ ِﻣ ْﻦ َﻭ ْﻋﺜﹶﺎ ِﺀ ﺍﻟﺴﱠ ﹶﻔ ﹺﺮ َﻭﻛﹶﺂَﺑ ِﺔ ﺍﻟﹾﻤُﻨْ ﹶﻘﹶﻠ ﹺ‬‫ﻭﺍﻟﻌﻮﺩﺓ ﻣﻨﻪ‪ ):‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬
‫ﺍ ﹾﻟ َﻤ ْﻨ ﹶﻈ ﹺﺮ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﻫ ﹺﻞ ﻭَﺍ ﹾﻟﻤَﺎ ﹺﻝ( ‪ -‬ﺍﻟﻨﺴﺎﺋﻲ ‪.-‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻋﻄﻰ ﻣﻦ ﻧﻔﺴﻪ ﺍﻟﻘﺪﻭﺓ‪ ،‬ﻓﺄﺑﺮﺃ ﺫﻣﺘﻪ ﻣﻦ ﺣﻘﻮﻕ ﺍﳋﻠﻖ‪ ،‬ﰲ ﻣﺮﺽ ﻣﻮﺗﻪ ﻓﻴﻤﺎ ﺭﻭﺍﻩ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺇﺫ ﺧﺮﺝ ﻣﺘﻜﺌﺎ ﻋﻠﻰ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ـ ‪ ،‬ﺣﱴ ﺟﻠﺲ ﻋﻠﻰ ﺍﳌﻨﱪ‬
‫‪ ،‬ﻭﻛﺎﻥ ﳑﺎ ﺧﻄﺐ ‪ ) :‬ﺃﻣﺎ ﺑﻌﺪ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ‪ ،‬ﺇﻧﻪ ﻗﺪ ﺩﻧﺎ ﻣﲏ ﺧﻠﻮﻑ ﻣﻦ ﺑﲔ ﺃﻇﻬﺮﻛﻢ ‪ ،‬ﻭﻟﻦ ﺗﺮﻭﱐ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻓﻴﻜﻢ‬
‫… ﻓﻤﻦ ﻛﻨﺖ ﺟﻠﺪﺕ ﻟﻪ ﻇﻬﺮﺍ ﻓﻬﺬﺍ ﻇﻬﺮﻱ ﻓﻠﻴﺴﺘﻘﺪ ﻣﻨﻪ ‪ ،‬ﻭﻣﻦ ﻛﻨﺖ ﺷﺘﻤﺖ ﻟﻪ ﻋﺮﺿﺎ ﻓﻬﺬﺍ ﻋﺮﺿﻲ ﻓﻠﻴﺴﺘﻘﺪ ﻣﻨﻪ ‪،‬‬
‫ﻭﻣﻦ ﺃﺧﺬﺕ ﻟﻪ ﻣﺎﻻ ‪ ،‬ﻓﻬﺬﺍ ﻣﺎﱄ ﻓﻠﻴﺄﺧﺬ ﻣﻨﻪ ‪ ،‬ﻭﻻ ﳜﺶ ﺍﻟﺸﺤﻨﺎﺀ ﻣﻦ ﻗﺒﻠﻲ ‪ ،‬ﻓﺈﻬﻧﺎ ﻟﻴﺴﺖ ﻣﻦ ﺷﺄﱐ … (‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪)) ( ٥٣‬ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ ﻳﻜﻦ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ((‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺳﺘﻜﻮﻥ ﻟﻨﺎ ﻭﻗﻔﺎﺕ ﻣﻊ ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻔﻴﻬﺎ ﺗﺬﻛﲑ ﻭﻋﻈﺎﺕ ‪،‬ﻭﲣﻮﻳﻒ ﻭﺫﻛﺮ ﻟﻠﺠﻨﺎﺕ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ ،‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪)) :‬ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ‬
‫ﻳﻜﻦ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ ﺇﻧﱠﺎ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻄﻔﺔ ﺃﻣﺸﺎﺝ ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﺎﻩ ﲰﻴﻌﹰﺎ ﺑﺼﲑﹰﺍ ﺇﻧﱠﺎ ﻫﺪﻳﻨﺎﻩ ﺍﻟﺴﺒﻴﻞ ﺇﻣﺎ ﺷﺎﻛﺮﹰﺍ ﻭﺇﻣﺎ‬
‫ﻛﻔﻮﺭﹰﺍ((‪ .‬ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺷﺄﻬﻧﺎ ﺍﻹﻧﺴﺎﻥ ﺗﺬﻛﺮ ﺣﺎﻟﻪ ﻭﻣﺂﻟﻪ ‪،‬ﻭﻛﻴﻒ ﻛﺎﻥ ﻭﺃﻳﻦ ﻛﺎﻥ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ‬
‫ﺖ ﻣﻦ ﺍﻹﻭﻗﺎﺕ ﻣﻌﺪﻭﻣﹰﺎ ‪،‬ﻏﲑ ﻣﺬﻛﻮﺭ ‪،‬ﻛﺎﻥ ﻋﺪﻣﹰﺎ ﳏﻀًﹰﺎ ﻟﻴﺲ‬ ‫ﺍﻹﻧﺴﺎﻥ‪(( . .‬ﺃﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ‪،‬ﺃﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﻭﻗ ٍ‬
‫ﺑﺸﻲﺀ ‪،‬ﺃﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻋﻠﻴﻪ ‪،‬ﻧﻌﻢ ﺟﺎﺀ‪ ،‬ﻓﻠﻘﺪ ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ‪،‬ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﻗﺒﻠﻪ ﺷﻲﺀ ‪،‬ﻫﻮ ﺍﻷﻭﻝ‬
‫ﻭﺍﻵﺧﺮ ‪،‬ﻭﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻛﻨﺖ ﻋﺪﻣﹰﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ‪،‬ﱂ ﺗﻜﻦ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ ‪،‬ﻭﳍﺬﺍ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻫﻬﻨﺎ‪)) :‬ﻫﻞ ﺃﺗﻰ‬
‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪(( . .‬ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻫﻞ ﻫﻬﻨﺎ ﲟﻌﲎ‪ :‬ﻗﺪ ‪،‬ﻳﻌﲏ ﺃﻧﻪ ﻗﺪ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ‬
‫ﻣﺬﻛﻮﺭﺍﹰ‪ ،‬ﻗﻞ ﱄ ﺑﺮﺑﻚ ﺃﻧﺖ ‪،‬ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﻣﺎﻣﻲ ﺍﻵﻥ ﺇﺫﺍ ﻛﻨﺖ ﻋﺪﻣﹰﺎ ﻭﱂ ﺗﻜﻦ ﺷﻴﺌﹰﺎ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ‪،‬ﻓﻘﻞ‬
‫ﱄ‪ :‬ﻣﻦ ﺷﻔﻊ ﻟﻚ ﻋﻨﺪ ﺍﷲ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ‪ -‬ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ‪ -‬ﻋﻨﺪﻣﺎ ﻛﺘﺐ ﺍﷲ‬
‫ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻘﻬﻢ ﻭﻳﻮﺟﺪﻫﻢ ‪،‬ﻗﻞ ﱄ ﺑﺮﺑﻚ‪:‬ﻣﻦ ﺷﻔﻊ ﻟﻚ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﺣﱴ ﻳﻜﺘﺒﻚ ﺍﷲ ﰲ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‬
‫ﻭﺍﻹﺳﻼﻡ ‪،‬ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻚ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ ‪،‬ﻭﻓﻘﻚ ﻟﻠﺴﻨﺔ ﻭﺃﺑﻌﺪﻙ ﻋﻦ ﺍﻟﺒﺪﻋﺔ ‪،‬ﺟﻌﻠﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﱂ ﺗﻜﻦ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺸﺮﻙ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ‪ -‬ﻳﺎ ﻣﻦ ﻛﻨﺖ ﻋﺪﻣﹰﺎ ‪ -‬ﻣﻦ ﺷﻔﻊ ﻟﻚ ﻭﺃﻧﺖ ﻏﲑ ﻣﺬﻛﻮﺭ ﻭﱂ ﺗﻜﻦ ﺑﻌﺪ ﺷﻴﺌﹰﺎ ‪،‬ﺇﻬﻧﺎ ﺭﲪﺔ ﺍﷲ ﺑﻌﺒﺪﻩ ‪،‬ﻗﺎﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻭﺇﻥ ﺍﷲ ﺧﻠﻖ ﺧﻠﻘﻪ ﰲ ﻇﻠﻤﺔ ‪،‬ﻓﺄﻟﻘﻰ ﻋﻠﻴﻬﻢ ﻣﻦ ﻧﻮﺭﻩ ‪،‬ﻓﻤﻦ ﺃﺻﺎﺑﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‬
‫ﻳﻮﻣﺌﺬٍﺍﻫﺘﺪﻯ ‪،‬ﻭﻣﻦ ﺃﺧﻄﺄﻩ ﺿﻞ(( ]ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ[‪.‬‬

‫ﻭﻫﺬﺍ ﻟﻌﻠﻤﻪ ﻬﺑﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ﲞﻠﻘﻪ‪ .‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺧﻠﻘﻚ؟ ﻭﰈ ﺧﻠﻘﻚ؟ ﻭﳌﺎﺫﺍ ﺧﻠﻘﻚ؟ ﻭﻣﺎﺫﺍ ﺟﻌﻞ ﻟﻚ ﻣﻦ‬
‫ﺍﻷﺩﻭﺍﺕ ﺣﱴ ﲢﻘﻖ ﻏﺎﻳﺔ ﺍﳋﻠﻖ؟ ﻗﺎﻝ‪ )) :‬ﺇﻧﺎ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻄﻔﺔ ﺃﻣﺸﺎﺝ ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﺎﻩ ﲰﻴﻌﹰﺎ ﺑﺼﲑﹰﺍ(( ﺧﻠﻘﻚ ﻣﻦ‬
‫ﻧﻄﻔﺔ ‪،‬ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺬﻛﺮ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻧﻪ ﺧﻠﻘﻪ ﻣﻦ ﻧﻄﻔﺔ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ‪،‬ﺣﱴ ﻳﺘﺬﻛﺮ ﻭﻳﻌﻠﻢ ﳌﺎﺫﺍ ﺧﻠﻖ ﻭﳌﺎﺫﺍ‬
‫ﺃﻭﺟﺪﻩ ﺍﷲ )) ﺃﳛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺮﻙ ﺳﺪﻯ ﺃﱂ ﻳﻚ ﻧﻄﻔﺔ ﻣﻦ ﻣﲏ ﳝﲎ ﰒ ﻛﺎﻥ ﻋﻠﻘﺔ ﻓﺨﻠﻖ ﻓﺴﻮﻯ ﻓﺠﻌﻞ ﻣﻨﻪ‬
‫ﺍﻟﺰﻭﺟﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ(( ﻭﻫﻞ ﻣﻦ ﻧﻄﻔﺔ ﻓﺤﺴﺐ؟ ﻻ ‪ ،‬ﺑﻞ ﻣﻦ ﻧﻄﻔ ٍﺔ ﺃﻣﺸﺎﺝ‪ :‬ﻳﻌﻦ ﺃﺧﻼﻁ ‪،‬ﻣﻦ ﻧﻄﻔﺔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‬
‫‪،‬ﻭﳌﺎﺫﺍ ﻫﺬﺍ ﺍﳋﻠﻖ ﻣﻦ ﻧﻄﻔ ٍﺔ ﺃﻣﺸﺎﺝ‪ .‬ﻗﺎﻝ‪)) :‬ﻧﺒﺘﻠﻴﻪ(( ﺇﺫﻥ ﺍﷲ ﺧﻠﻘﻚ ﻭﺃﻭﺟﺪﻙ ﻟﻴﺒﺘﻠﻴﻚ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ‪.‬‬
‫ﻟﻴﺲ ﻟﻼﺑﺘﻼﺀ ﻬﺑﻤﻮﻡ ﺍﳌﻌﺎﺵ ﻭﳘﻮﻡ ﻭﻏﻤﻮﻡ ﺍﻟﺪﻧﻴﺎ ‪،‬ﻻ ‪،‬ﻓﺈﻥ ﻫﺬﺍ ﺗﺸﺘﺮﻙ ﻓﻴﻪ ﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ‪،‬ﺃﻣﱠﺎ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻓﺨﻠﻘﻬﻢ‬
‫ﺍﷲ ﻟﻼﺑﺘﻼﺀ ﺑﻌﺒﺎﺩﺗﻪ ‪،‬ﻟﻴﻌﻠﻢ ﻣﻦ ﻳﻌﺒﺪﻩ ﳑﻦ ﻻ ﻳﻌﺒﺪﻩ ))ﻧﺒﺘﻠﻴﻪ(( ﳔﺘﱪﻩ ﻭﳍﺬﺍ ﻗﺎﻝ‪)) :‬ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﻟﻴﺒﻠﻮﻛﻢ‬
‫ﻼ(( ﻭﺑﲔ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﳋﻠﻖ ﻭﻭﺿﺤﻬﺎ ﻭﺃﻬﻧﺎ ﻟﻠﻌﺒﺎﺩﺓ ﻓﻘﺎﻝ‪)) :‬ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ((‬ ‫ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤ ﹰ‬
‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻏﺮﻙ ﺑﺮﺑﻚ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺧﻠﻘﻚ ﻓﺴﻮﺍﻙ ﻓﻌﺪﻟﻚ ﰲ ﺃﻱ ﺻﻮﺭﺓ ﻣﺎ ﺷﺎﺀ ﺭﻛﺒﻚ‬
‫ﻛﻼ(( )ﻳﻌﲏ‪ :‬ﺣﻘﹰﺎ( ))ﺑﻞ ﺗﻜﺬﺑﻮﻥ ﺑﺎﻟﺪﻳﻦ((‪.‬‬
 ‫ﻼ ﻭﺃﻧﺒﻴﺎﺀ ‪،‬ﻻﺑﺪ ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ‪،‬ﻭﻻﺑﺪ ﻣﻦ‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ :‬ﳌﱠﺎ ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﻟﻐﺎﻳﺔ ﻛﺎﻥ ﻻﺑﺪ ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳ ﹰ‬
‫ﺗﻔﺼﻴﻞ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺣﻜﺎﻡ!! ﻭﻛﻴﻒ ﻳﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ؟ ﺇﻧﻪ ﻋﺪﻡ ﳏﺾ ‪،‬ﻟﻴﺲ ﺷﻲﺀ ﻭﻻ ﺷﻲﺀ ﻭﻻ ﻓﻴﻪ ﻭﻻ ﻣﻨﻪ‬
‫ﺷﻲﺀ ‪،‬ﳍﺬﺍ ﻗﺎﻝ ﺍﷲ‪)) :‬ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﺎﻩ ﲰﻴﻌﹰﺎ ﺑﺼﲑﹰﺍ(( ﺟﻌﻞ ﻟﻪ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﺣﱴ ﻳﻬﺘﺪﻱ ﻬﺑﻤﺎ ﺣﱴ ﻳﻌﺒﺪ ﺍﷲ ﻬﺑﻤﺎ ﻻ‬
‫ﻳﻌﺒﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳍﻮﻯ ﻬﺑﻤﺎ ‪،‬ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺳﺨﺮ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ‪ :‬ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ‪ ،‬ﺍﻷﻳﺪﻱ ﻭﺍﻷﺭﺟﻞ ‪،‬ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻌﻘﻞ‬
‫‪،‬ﺍﻷﺣﺴﺎﺳﻴﺲ ﻭﺍﳌﺸﺎﻋﺮ ‪،‬ﻣﻨﻬﻢ ﻣﻦ ﺳﺨﺮﻫﺎ ﻟﻌﺒﺎﺩﺓ ﻫﻮﺍﻩ ﻻ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ‪،‬ﻓﻼ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ‪،‬ﻭﲡﺪﻩ ﻳﺘﻠﻮ ﻗﺮﺁﻥ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﺍﻟﻐﻨﺎﺀ ‪،‬ﻭﻻ ﻳﻨﻈﺮ ﰲ ﺍﳌﺼﺤﻒ ﺑﺒﺼﺮﻩ ‪،‬ﻭﻳﻨﻈﺮ ﰲ ﺍﳊﺮﺍﻡ ﺑﺒﺼﺮﻩ ‪،‬ﻭﻻ ﻳﺴﻤﻊ ﺍﳍﺪﻯ ﻭﻛﻼﻡ ﺍﻟﺮﲪﻦ ﻭﻳﺴﻤﻊ ﻣﺰﻣﺎﺭ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ‪،‬ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺃﻧﺖ ﺃﻧﺖ ﻳﺎ ﻣﻦ ﺗﺴﻤﻊ ﻭﺗﺒﺼﺮ ‪،‬ﰲ ﻣﺎﺫﺍ ﺗﺴﺘﺨﺪﻡ ﲰﻌﻚ ﻭﺑﺼﺮﻙ ﰲ ﻳﻮﻣﻚ ﻭﻟﻴﻠﺘﻚ‪ .‬ﻫﻞ‬
‫ﺍﻧﺘﺒﻬﺖ ﳌﺎﺫﺍ ﺃﻋﻄﺎﻙ ﺍﷲ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ‪،‬ﻫﻞ ﻋﺒﺪﺕ ﻫﻮﺍﻙ ﻬﺑﻤﺎ ﺃﻡ ﻋﺒﺪﺕ ﺍﷲ ﻬﺑﻤﺎ‪ .‬ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺍﻟﺬﻱ ﺣﺮﻡ‬
‫ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﺃﻟﻴﺲ ﻫﻮ ﻗﺎﺩﺭﹰﺍ ﺃﻥ ﳛﺮﻣﻚ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﻭﲢﺎﺭﺑﻪ ﻓﺎﺗﻖ ﺍﷲ ﻳﺎ ﻋﺒﺪ ﺍﷲ‪.‬‬

‫ﰒ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪)) :‬ﺇﻧﺎ ﻫﺪﻳﻨﺎﻩ ﺍﻟﺴﺒﻴﻞ ﺇﻣﺎ ﺷﺎﻛﺮﹰﺍ ﻭﺇﻣﺎ ﻛﺎﻓﻮﺭﹰﺍ(( ﻫﺪﻳﻨﺎﻩ ﻫﺪﺍﻳﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻻﺭﺗﻘﺎﺀ‬
‫ﻭﺍﻟﺘﺒﻴﲔ ‪،‬ﻭﺿﺢ ﻟﻪ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺇﻧﺴﺎﻥ ‪،‬ﻓﻠﻢ ﳝﻨﻊ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳍﺪﺍﻳﺔ‪:‬ﻫﺪﺍﻳﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺒﻴﲔ ﻭﺍﻟﺘﻮﺿﻴﺢ ‪،‬ﻭﺿﺢ ﻟﻪ‬
‫ﺍﻟﺴﺒﻴﻞ ‪،‬ﻭﻃﺮﻳﻖ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪)) .‬ﺇﻧﺎ ﻫﺪﻳﻨﺎﻩ ﺍﻟﺴﺒﻴﻞ(( ﺇﻣﺎ ﺷﻘﻲ ﻭﺇﻣﺎ ﺳﻌﻴﺪ ‪ ،‬ﺇﻣﺎ ﺷﻜﻮﺭ ﻭﺇﻣﺎ ﻛﻔﻮﺭ ‪،‬ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪)) :‬ﻛﻞ ﺍﻟﻨﺎﺱ ﻳﻐﺪﻭ ‪،‬ﻓﺒﺎﻳﻊ ﻧﻔﺴﻪ ﻓﻤﻮﺑﻘﻬﺎ ﺃﻭ ﻣﻌﺘﻘﻬﺎ(( ﻛﻞ ﺍﻟﻨﺎﺱ ‪ -‬ﻭﺃﻧﺖ ﻣﻨﻬﻢ ‪ -‬ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻳﻐﺪﻭ ﰲ ﺩﻧﻴﺎﻩ‬
‫ﳛﲕ ﻭﻳﻌﻴﺶ ﻭﻳﺘﻤﺘﻊ ﻭﻳﻠﻬﻮ ‪،‬ﻳﻐﺪﻭﻥ ﻭﻳﺮﻭﺣﻮﻥ ﻭﻟﻜﻦ ﻫﻢ ﻗﺴﻤﲔ‪:‬ﻓﺒﺎﻳﻊ ﻧﻔﺴﻪ ﻓﻤﻮﺑﻘﻬﺎ‪ ،‬ﻳﻌﲏ ﻣﻬﻠﻜﻬﺎ ﺑﺄﻥ ﳜﺘﺎﺭ ﺍﻟﻀﻼﻝ‬
‫ﻋﻠﻰ ﺍﳍﺪﻯ ‪،‬ﻭﻗﺴﻢ ﻳﻐﺪﻭ ﻭﻟﻜﻦ‪ :‬ﻳﻌﺘﻖ ﻧﻔﺴﻪ ‪،‬ﻳﻌﺘﻖ ﻧﻔﺴﻪ ﻣﻦ ﻋﺒﺎﺩﺓ ﻫﻮﺍﻩ ﻭﻳﻌﺒﺪﻫﺎ ﷲ ‪،‬ﻭﳜﺘﺎﺭ ﺍﳍﺪﻯ ﻋﻠﻰ ﺍﻟﻀﻼﻝ‬
‫‪،‬ﻓﻬﻮ ﻳﺮﻯ ﺍﻟﺮﺳﻞ ﻗﺪ ﺃﺭﺳﻠﺖ ‪،‬ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻗﺪ ﺧﻠﻘﺖ ‪،‬ﻭﺍﳉﺤﻴﻢ ﺳﻌﺮﺕ‪ ،‬ﻭﺍﳉﻨﺔ ﺃﺯﻟﻔﺖ ﻭﺍﻟﻨﺎﺱ ﺩﺭﺟﺎﺕ ﰲ ﺍﳉﻨﺔ ﺃﻭ‬
‫ﺩﺭﻛﺎﺕ ﰲ ﺍﻟﻨﺎﺭ ‪،‬ﻓﻴﺘﺄﻣﻞ ﰲ ﻏﺪﻭﻩ ﻭﺭﻭﺍﺣﻪ ﻓﻼ ﳜﺘﺎﺭ ﺇﻻﹼ ﺍﳍﺪﻯ ﻭﺍﻹﳝﺎﻥ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ :‬ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻠﻔﺘﺎﺕ ﰲ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ ‪،‬ﻳﺒﺪﺃ ﰲ ﺑﻴﺎﻥ ﺃﺣﻮﺍﻝ ﺍﻟﺸﺎﻛﺮﻳﻦ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ‪،‬ﻭﻳﺒﲔ ﺃﺣﻮﺍﻝ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﻀﺎﻟﲔ‪ .‬ﻭﻳﺒﲔ ﺍﷲ ﻣﺎ ﻟﻜﻞ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳉﺰﺍﺀ ‪،‬ﻭﻣﻦ ﺍﻟﻨﻌﻴﻢ ﺃﻭ ﺍﻟﻌﺬﺍﺏ ‪،‬ﻓﻬﻢ ﻣﺎ ﺑﲔ ﺩﺭﺟﺎﺕ‬
‫ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ‪،‬ﻭﺩﺭﻛﺎﺕ ﰲ ﺍﻟﻨﺎﺭ ﺍﻟﺴﻔﻠﻰ‪ .‬ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﺇﻧﺎ ﺃﻋﺘﺪﻧﺎ )ﺃﻱ ﺃﻋﺪﺩﻧﺎ( ﻟﻠﻜﺎﻓﺮﻳﻦ ﺳﻼﺳﻼ‬
‫ﻭﺃﻏﻼ ﹰﻻ ﻭﺳﻌﲑﹰﺍ(( ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﺬﻛﺮ ﺣﺎﻝ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺁﻣﻦ ﻭﺍﻫﺘﺪﻯ ﻭﺃﻋﺘﻖ ﻧﻔﺴﻪ ﻣﻦ ﺭﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻐﲑ ﺍﷲ‬
‫ﻓﻴﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬

‫)) ﺇﻥ ﺍﻷﺑﺮﺍﺭ ﻳﺸﺮﺑﻮﻥ ﻣﻦ ﻛﺄﺱ ﻛﺎﻥ ﻣﺰﺍﺟﻬﺎ ﻛﺎﻓﻮﺭﹰﺍ ﻋﻴﻨﺎﹰ ﻳﺸﺮﺏ ﻬﺑﺎ ﻋﺒﺎﺩ ﺍﷲ ﻳﻔﺠﺮﻭﻬﻧﺎ ﺗﻔﺠﲑﹰﺍ ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ ﻭﳜﺎﻓﻮﻥ‬
‫ﻳﻮﻣﹰﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﹰﺍ ﻭﻳﻄﻌﻤﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺣﺒﻪ ﻣﺴﻜﻴﻨﹰﺎ ﻭﻳﺘﻴﻤﺎﹰ ﻭﺃﺳﲑﹰﺍ ﺇﳕﺎ ﻧﻄﻌﻤﻜﻢ ﻟﻮﺟﻪ ﺍﷲ ﻻ ﻧﺮﻳﺪ ﻣﻨﻜﻢ ﺟﺰﺍ ًﺀ‬
‫ﻭﻻ ﺷﻜﻮﺭﹰﺍ ﺇﻧﺎ ﳔﺎﻑ ﻣﻦ ﺭﺑﻨﺎ ﻳﻮﻣﹰﺎ ﻋﺒﻮﺳﹰﺎ ﻗﻤﻄﺮﻳﺮﹰﺍ ﻓﻮﻗﺎﻫﻢ ﺍﷲ ﺷﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻟﻘﺎﻫﻢ ﻧﻀﺮﺓ ﻭﺳﺮﻭﺭﹰﺍ ﻭﺟﺰﺍﻫﻢ ﲟﺎ‬
‫ﺻﱪﻭﺍ ﺟﻨﺔ ﻭﺣﺮﻳﺮﺍﹰ ﻣﺘﻜﺌﲔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻵﺭﺍﺋﻚ ﻻ ﻳﺮﻭﻥ ﻓﻴﻬﺎ ﴰﺴﹰﺎ ﻭﻻ ﺯﻣﻬﺮﻳﺮﺍ ﻭﺩﺍﻧﻴﺔ ﻋﻠﻴﻬﻢ ﻇﻼﳍﺎ ﻭﺫﻟﻠﺖ ﻗﻄﻮﻓﻬﺎ‬
‫ﻼ ﻭﻳﻄﺎﻑ ﻋﻠﻴﻪ ﺑﺂﻧﻴﺔ ﻣﻦ ﻓﻀﺔ ﻭﺃﻛﻮﺍﺏ ﻛﺎﻧﺖ ﻗﻮﺍﺭﻳﺮﹰﺍ ﻗﻮﺍﺭﻳﺮ ﻣﻦ ﻓﻀﺔ ﻗﺪﺭﻭﻫﺎ ﺗﻘﺪﻳﺮﹰﺍ ﻭﻳﺴﻘﻮﻥ ﻓﻴﻬﺎ ﻛﺄﺳﹰﺎ ﻛﺎﻥ‬ ‫ﺗﺬﻟﻴ ﹰ‬
‫ﻼ ﻭﻳﻄﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻟﺪﺍﻥ ﳐﻠﺪﻭﻥ ﺇﺫﺍ ﺭﺃﻳﺘﻬﻢ ﺣﺴﺒﺘﻬﻢ ﻟﺆﻟﺆﹰﺍ ﻣﻨﺜﻮﺭﺍﹰ ﻭﺇﺫﺍ ﺭﺃﻳﺖ‬ ‫ﻼ ﻋﻴﻨﺎﹰ ﻓﻴﻬﺎ ﺗﺴﻤﻰ ﺳﻠﺴﺒﻴ ﹰ‬
‫ﻣﺰﺍﺟﻬﺎ ﺯﳒﺒﻴ ﹰ‬
‫ﹶﺛﻢّ ﺭﺃﻳﺖ ﻧﻌﻴﻤﹰﺎ ﻭﻣﻠﻜﹰﺎ ﻛﺒﲑﹰﺍ ﻋﺎﻟﻴﻬﻢ ﺛﻴﺎﺏ ﺳﻨﺪﺱ ﺧﻀﺮ ﻭﺍﺳﺘﱪﻕ ﻭﺣﻠﻮﺍ ﺃﺳﺎﻭﺭ ﻣﻦ ﻓﻀﺔ ﻭﺳﻘﺎﻫﻢ ﺭﻬﺑﻢ ﺷﺮﺍﺑﹰﺎ ﻃﻬﻮﺭﹰﺍ‬
‫ﺇﻥﱠ ﻫﺬﺍ ﻛﺎﻥ ﻟﻜﻢ ﺟﺰﺍ ًﺀ ﻭﻛﺎﻥ ﺳﻌﻴﻜﻢ ﻣﺸﻜﻮﺭﹰﺍ((‪.‬‬
‫ﺷﺘﺎﻥ ﺑﲔ ﻣﺼﲑ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺍﻟﻀﻼﻝ ﻭﺑﲔ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍ ﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺍﳍﺪﻯ ‪،‬ﺷﺘﺎﻥ ﺑﲔ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﻮﻯ‬
‫ﻭﺧﺘﻢ ﺍﷲ ﻋﻠﻰ ﻗﻠﺒﻪ ﻭﲰﻌﻪ ﻭﺑﺼﺮﻩ ﻭﺑﲔ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺭﺑﻪ ‪،‬ﺑﺮﺑﻪ ﻳﺴﻤﻊ ﻭﺑﻪ ﻳﺒﺼﺮ ‪،‬ﻭﺇﻟﻴﻪ ﻳﺴﻌﻰ ﻭﳛﻔﺪ ﻳﺮﺟﻮ‬
 ‫ﺭﲪﺘﻪ ﻭﳜﺸﻰ ﻋﺬﺍﺑﻪ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٥٤‬ﺇﻧﱠﺎ ﺃﻋﺘﺪﻧﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺳﻼﺳﻼ ﻭﺃﻏﻼ ﹰﻻ ﻭﺳﻌﲑﹰﺍ ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪:‬ﺍﻧﻈﺮ ﺇﱃ ﻋﺬﺍﺏ‬
‫ﺍﻟﻜﺎﻓﺮ‪)) :‬ﺇﻧﱠﺎ ﺃﻋﺘﺪﻧﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺳﻼﺳﻼ ﻭﺃﻏﻼ ﹰﻻ ﻭﺳﻌﲑﹰﺍ(( ﺃﻋﺪ ﺍﷲ ﳍﻢ ﺳﻼﺳﻼ ‪،‬ﻳﺴﺤﺒﻮﻥ ﻬﺑﺎ ﰲ ﺍﻟﻨﺎﺭ‪ .‬ﺇﺫ ﺍﻷﻏﻼﻝ ﰲ‬
‫ﺃﻋﻨﺎﻗﻬﻢ ﻭﺍﻟﺴﻼﺳﻞ ﻳﺴﺤﺒﻮﻥ‪ .‬ﰲ ﺍﳊﻤﻴﻢ ﰒ ﰲ ﺍﻟﻨﺎﺭ ﻳﺴﺠﺮﻭﻥ((‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎ‬
‫ﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ ﻭﱂ ﺃﺩﺭ ﻣﺎ ﺣﺴﺎﺑﻴﻪ ﻳﺎ ﻟﻴﺘﻬﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺎﺿﻴﺔ ﻣﺎ ﺃﻏﲎ ﻋﲏ ﻣﺎﻟﻴﻪ ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ ﰒ‬
‫ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﹰﺎ ﻓﺎﺳﻠﻜﻮﻩ )ﺇﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ( ﺇﻧﻪ ﻛﺎﻥ ﻻ ﻳﺆﻣﻦ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ((‪ .‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪)) :‬ﻫﺬﺍﻥ ﺧﺼﻤﺎﻥ ﺍﺧﺘﺼﻤﻮﺍ ﰲ ﺭﻬﺑﻢ ﻓﺎﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻗﻄﻌﺖ ﳍﻢ ﺛﻴﺎﺏ ﻣﻦ ﻧﺎﺭ ﻳﺼﺐ ﻣﻦ ﻓﻮﻕ ﺭﺅﻭﺳﻬﻢ ﺍﳊﻤﻴﻢ‬
‫ﻳﺼﻬﺮ ﺑﻪ ﻣﺎ ﰲ ﺑﻄﻮﻬﻧﻢ ﻭﺍﳉﻠﻮﺩ ﻭﳍﻢ ﻣﻘﺎﻣﻊ ﻣﻦ ﺣﺪﻳﺪ ﻛﻠﻤﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻨﻬﺎ ﻣﻦ ﻏ ﹴﻢ ﺃﻋﻴﺪﻭﺍ ﻓﻴﻬﺎ ﻭﺫﻭﻗﻮﺍ‬
‫ﻋﺬﺍﺏ ﺍﳊﺮﻳﻖ((‬
‫ﺫﻕ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻳﺎ ﻣﻦ ﻛﻔﺮﺕ ﻭﲡﱪﺕ ‪،‬ﻳﺎ ﻣﻦ ﻻ ﺗﺼﺪﻗﺖ ﻭﻻ ﺻﻠﻴﺖ ‪،‬ﻭﻻ ﺣﺠﺠﺖ ﻭﻻ ﺗﺰﻛﻴﺖ ‪،‬ﺫﻕ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‬
‫ﻳﺎ ﻣﻦ ﲰﻌﺖ ﺑﺎﳍﺪﻯ‪ ،‬ﻓﺎﺳﺘﺤﺒﺒﺖ ﺍﻟﻌﻤﻰ‪ .‬ﺍﻷﻣﺮ ﻛﺄﻧﻪ ﻻ ﻳﻌﻨﻴﻚ ﻭﺗﺮﻯ ﺣﺎﻟﻚ ﺍﻟﱵ ﺃﻧﺖ ﻓﻴﻬﺎ ﺃﻬﻧﺎ ﺗﻜﻔﻴﻚ‪ . . .‬ﻭﻳﻠﻚ‬
‫ﺁﻣﻦ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﺍﻷﻣﺮ ﺇﻣﺎ ﺟﻨﺔ ﻧﻌﻴﻢ ﺃﻭ ﻧﺎﺭٌ ﻭﺟﺤﻴﻢ ‪،‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﳑﻦ ﺗﺒﻊ ﻫﺪﺍﻙ ﻭﺁﻣﻦ ﺑﻚ ﻭﻗﺪﻡ ﻟﻨﻔﺴﻪ ﻭﺁﺧﺮ‬
‫‪،‬ﻭﳑﻦ ﺗﻌﻠﻢ ﻭﺗﻌﺒﺪ ﻭﺳﻌﻰ ﻭﺃﺣﻔﺪ‪.‬‬

‫ﻓﻬﺬﺍ ﻫﻮ ﺣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻓﺮ ‪،‬ﺟﺤﻴﻢ ﻭﻧﺎﺭ ﻣﻦ ﲪﻴﻢ ‪،‬ﻭﺳﻼﺳﻞ ﻭﺃﻏﻼﻝ ﻭﻋﺬﺍﺏ ﻭﻭﺑﺎﻝ‪ .‬ﻭﺃﻣﱠﺎ ﺣﺎ ﹸﻝ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ‬
‫‪،‬ﻓﻬﻮ ﻓﻴﻤﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ )) ﺇﻥ ﺍﻷﺑﺮﺍﺭ ﻳﺸﺮﺑﻮﻥ ﻣﻦ ﻛﺄﺱ ﻛﺎﻥ ﻣﺰﺍﺟﻬﺎ‬
‫ﻛﺎﻓﻮﺭﹰﺍ(( ﻳﺸﺮﺑﻮﻥ ﻣﻦ ﻛﺄﺱ ﲬﺮ ﻟﺬ ٍﺓ ﻟﻠﺸﺎﺭﺑﲔ‪ .‬ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﻣﺎ ﻣﻌﲎ‪)) :‬ﻳﻔﺠﺮﻭﻬﻧﺎ ﺗﻔﺠﲑﹰﺍ(( ﻋﺠﺐ ﻭﺃﻱ ﻋﺠﺐ‪ :‬ﻳﻌﲏ‬
‫ﻳﻔﺠﺮﻭﻬﻧﺎ ﺇﱃ ﺣﻴﺚ ﻳﺮﻳﺪﻭﻥ ﻭﻳﻨﺘﻔﻌﻮﻥ ﻬﺑﺎ ﻛﻤﺎ ﻳﺸﺎﺅﻭﻥ ‪،‬ﻭﻳﺘﺒﻌﻬﻢ ﻣﺎﺅﻫﺎ ﺇﱃ ﻛﻞ ﻣﻜﺎ ٍﻥ ﻳﺮﻳﺪﻭﻥ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻪ‪ .‬ﻗﺎﻝ‬
‫ﳎﺎﻫﺪ‪)) :‬ﻳﻔﺠﺮﻭﻬﻧﺎ ﺗﻔﺠﲑﹰﺍ(( ﻳﻌﲏ ﻳﻘﻮﺩﻭﻬﻧﺎ ﺣﻴﺚ ﺷﺎﺅﻭﺍ ﺣﻴﺚ ﻣﺎﻟﻮﺍ ﻣﺎﻟﺖ ﻣﻌﻬﻢ‪ .‬ﻫﺬﺍ ﺷﻲﺀ ﻣﻦ ﻧﻌﻴﻢ ﺍﻷﺑﺮﺍﺭ ‪،‬ﺷﻲﺀ‬
‫ﻣﻦ ﻧﻌﻴﻢ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﲰﻊ ﺍﳍﺪﻯ ﻓﺎﻫﺘﺪﻯ‪ ،‬ﻭﺍﻟﺘﺰﻡ ﺑﻪ ﻭﺗﺮﻙ ﺍﻟﻀﻼﻝ ‪،‬ﻫﺬﺍ ﺷﻲﺀ ﻣﻦ ﻧﻌﻴﻢ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ‬
‫ﻋﻠﻢ ﱂ ﺧﻠﻖ؟ ﻭﻣﺎ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺫﻟﻚ؟ ﻓﺎﻟﺘﺰﻡ ﻭﺍﻫﺘﺪﻯ ﻬﺑﺪﻯ ﺍﷲ ﻭﻧﻮﺭﻩ ‪،‬ﻭﻳﻬﺪﻱ ﺍﷲ ﻟﻨﻮﺭﻩ ﻣﻦ ﻳﺸﺎﺀ ‪،‬ﻣﺎ ﻫﻲ ﺻﻔﺎﺕ‬
‫ﻫﺆﻻﺀ ﺍﻷﺑﺮﺍﺭ ﻣﺎ ﻫﻲ ﺻﻔﺎﺕ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﻬﺑﺎ ﻓﺎﺯﻭﺍ ﺣﻴﺚ ﺧﺴﺮ ﺑﻘﻴﺔ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﺗﻌﺎﻝ ﻭﺭﺩﺩ‬
‫ﺍﻵﻳﺎﺕ ﻭﺍﺳﺘﻤﻊ ﳍﺎ ﺣﱴ ﺗﻌﻠﻢ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺃﺃﻧﺖ ﻣﻨﻬﻢ ‪،‬ﺃﻡ ﺃﻧﻚ ﳐﺪﻭﻉ ﰲ ﻧﻔﺴﻚ؟ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ )) :‬ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ((‬
‫)ﻫﺬﻩ ﻭﺍﺣﺪﺓ( ))ﻭﳜﺎﻓﻮﻥ ﻳﻮﻣﹰﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﺍ(( )ﻫﺬﻩ ﺍﻟﺜﺎﻧﻴﺔ( ))ﻭﻳﻄﻌﻤﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺣﺒﻪ ﻣﺴﻜﻴﻨﺎﹰ ﻭﻳﺘﻴﻤﺎﹰ‬
‫ﻭﺃﺳﲑﹰﺍ(( )ﻫﺬﻩ ﺍﻟﺜﺎﻟﺜﺔ(‪.‬‬

‫ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ ﻣﻊ ﺃﻥ ﺍﻟﻨﺬﺭ ﻫﻢ ﺃﻭﺟﺒﻮﻩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ‪،‬ﺍﻟﻨﺬﺭ ﻟﻴﺲ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺇﺫﺍ ﻧﺬﺭﻭﺍ ﻭﻓﻮﺍ ‪،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻫﺬﺍ ﰲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺃﻟﺰﻣﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻬﺑﺎ ﻓﻜﻴﻒ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺍﻓﺘﺮﺿﻬﺎ ﻋﻠﻴﻬﻢ ‪،‬ﻛﻴﻒ ﺑﺎﻟﺼﻠﻮﺍﺕ ‪،‬ﻛﻴﻒ ﺑﺎﻷﻭﺍﻣﺮ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ‪،‬ﻛﻴﻒ ﺍﻣﺘﺜﺎﳍﻢ ﻟﻶﻣﺮ ﻭﺍﻟﻨﺎﻫﻲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻧﻪ ﻋﻈﻴﻢ ‪،‬ﺑﻞ ﺇﻬﻧﻢ ﻟﻴﺠﻴﺌﻮﻥ ﻬﺑﺬﻩ ﺍﻷﻭﺍﻣﺮ‬
‫ﻭﻳﺘﺮﻛﻮﻥ ﺍﻟﻨﻮﺍﻫﻲ ﻭﻫﻢ ﳜﺸﻮﻥ ﺃﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻬﻢ ﺷﻴﺌﹰﺎ ‪،‬ﱂ ﳛﺴﻨﻮﺍ ﺍﻟﻈﻦ ﺃﺑﺪﹰﺍ ﰲ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻭﺍﻟﺬﻳﻦ‬
‫ﻳﺆﺗﻮﻥ ﻣﺎ ﺃﺗﻮﺍ ﻭﻗﻠﻮﻬﺑﻢ ﻭﺟﻠﺔ ﺃﻬﻧﻢ ﺇﱃ ﺭﻬﺑﻢ ﺭﺍﺟﻌﻮﻥ(( ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺃﺗﻮﺍ ﻭﻗﻠﻮﻬﺑﻢ ﻭﺟﻠﺔ‪:‬‬
 ‫ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺮﻕ ﻭﻳﺰﱐ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ﻭﻫﻮ ﳜﺎﻑ ﺍﷲ ﻋﺰ ﻭﺟﻞ؟ ﻗﺎﻝ‪)) :‬ﻻ ﻳﺎ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻭﻳﺼﻮﻡ ﻭﻳﺘﺼﺪﻕ ﻭﳜﺎﻑ ﺃﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ((‪.‬‬
‫ﻭﻣﻦ ﺻﻔﺎﻬﺗﻢ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺎﺕ‪)) :‬ﻭﳜﺎﻓﻮﻥ ﻳﻮﻣﹰﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﹰﺍ(( ﺷﺮﻩ ﻣﻨﺘﺸﺮ ﻣﺴﺘﻴﻄﺮ ‪،‬ﻻ ﻳﺴﻠﻢ ﻣﻨﻪ ﺃﺣﺪ‪.‬‬
‫)) ﺇﻥ ﻳﻮﻡ ﺍﻟﻔﺼﻞ ﻣﻴﻘﺎﻬﺗﻢ ﺃﲨﻌﲔ ﻳﻮﻡ ﻻ ﻳﻐﲏ ﻣﻮﱃ ﻋﻦ ﻣﻮﱃ ﺷﻴﺌﺎﹰ ﻭﻻ ﻫﻢ ﻳﻨﺼﺮﻭﻥ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ ﺇﻧﻪ ﻫﻮ ﺍﻟﻌﺰﻳﺰ‬
‫ﺍﻟﺮﺣﻴﻢ(( ﻓﻤﻦ ﺭﲪﺔ ﺍﷲ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻗﺎﻩ ﺍﷲ ﺷﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬

‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﳌﺎ ﺧﺎﻓﻮﺍ ﺫﻟﻚ ﻭﺃﺻﺎﺑﺘﻬﻢ ﺍﳋﺸﻴﺔ ﻭﺍﻟﻮﺟﻞ ﻣﻨﻪ ))ﻓﻮﻗﺎﻫﻢ ﺍﷲ ﺷﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻟﻘﺎﻫﻢ ﻧﻀﺮﺓ‬
‫ﻭﺳﺮﻭﺭﹰﺍ(( ﺑﻴﻨﻤﺎ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﱂ ﻳﺘﺒﻊ ﺍﳍﺪﻯ ﻳﻮﻡ ﻳﺮﻯ ﺍﳌﻼﺋﻜﺔ ))ﻻ ﺑﺸﺮﻯ ﻳﻮﻣﺌ ٍﺬ ﻟﻠﻤﺠﺮﻣﲔ ﻭﻳﻘﻮﻟﻮﻥ ﺣﺠﺮﹰﺍ‬
‫ﻼ ﻭﻳﻮﻡ‬
‫ﳏﺠﻮﺭﹰﺍ ﻭﻗﺪﻣﻨﺎ ﺇﱃ ﻣﺎ ﻋﻠﻤﻮﺍ ﻣﻦ ﻋﻤﻞ ﻓﺠﻌﻠﻨﺎﻩ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﺍﹰ ﺃﺻﺤﺎﺏ ﺍﳉﻨﺔ ﻳﻮﻣﺌ ٍﺬ ﺧﲑ ﻣﺴﺘﻘﺮﹰﺍ ﻭﺃﺣﺴﻦ ﻣﻘﻴ ﹰ‬
‫ﻼ ﺍﳌﻠﻚ ﻳﻮﻣﺌ ٍﺬ ﺍﳊﻖ ﻟﻠﺮﲪﻦ ﻭﻛﺎﻥ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﺴﲑﹰﺍ‬ ‫ﺗﺸﻘﻖ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﻐﻤﺎﻡ )ﺑﺎﻟﺴﺤﺎﺏ( ﻭﻧﺰﻝ ﺍﳌﻼﺋﻜﺔ ﺗﻨﺰﻳ ﹰ‬
‫ﻼ ﻟﻘﺪ ﺃﺿﻠﲏ ﻋﻦ‬ ‫ﻼ ﻳﺎ ﻭﻳﻠﱴ ﻟﻴﺘﲏ ﱂ ﺃﲣﺬ ﻓﻼﻧﹰﺎ ﺧﻠﻴ ﹰ‬
‫ﻭﻳﻮﻡ ﻳﻌﺾ ﺍﻟﻈﺎﱂ ﻋﻠﻰ ﻳﺪﻳﻪ ﻳﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﺍﲣﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴ ﹰ‬
‫ﺍﻟﺬﻛﺮ ﺑﻌﺪ ﺇﺫ ﺟﺎﺀﱐ ﻭﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺧﺬﻭ ﹰﻻ((‪ )) .‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻧﻚ ﻛﺎﺩﺡ ﺇﱃ ﺭﺑﻚ ﻛﺪﺣﹰﺎ ﻓﻤﻼﻗﻴﻪ ﻓﺄﻣﺎ‬
‫ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﺴﻮﻑ ﳛﺎﺳﺐ ﺣﺴﺎﺑﹰﺎ ﻳﺴﲑﹰﺍ ﻭﻳﻨﻘﻠﺐ ﺇﱃ ﺃﻫﻠﻪ ﻣﺴﺮﻭﺭﹰﺍ ﻭﺃﻣﱠﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﻭﺭﺍﺀ ﻇﻬﺮﻩ ﻓﺴﻮﻑ‬
‫ﻳﺪﻋﻮ ﺛﺒﻮﺭﹰﺍ ﻭﻳﺼﻠﻰ ﺳﻌﲑﹰﺍ ﺇﻧﻪ ﻛﺎﻥ ﰲ ﺃﻫﻠﻪ ﻣﺴﺮﻭﺭﹰﺍ((‪ .‬ﺃﳍﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻓﻌﺒﺪ ﻧﻔﺴﻪ ﻭﻫﻮﺍﻩ ‪،‬ﻭﺗﺮﻙ ﻋﺒﺎﺩﺓ ﺍﷲ‪. .‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٥٥‬ﻭﺍﻟﻔﺠﺮ ﻭﻟﻴﺎﻝ ﻋﺸﺮ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﻋﺰ ﻭﺟﻞ‪)) :‬ﻭﺍﻟﻔﺠﺮ‬
‫ﻭﻟﻴﺎﻝ ﻋﺸﺮ ﻭﺍﻟﺸﻔﻊ ﻭﺍﻟﻮﺗﺮ ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ(( ﲬﺴﺔ ﺃﻗﺴﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻬﺑﺎ‪ ،‬ﺑﺪﺃ ﺑﺎﻟﻔﺠﺮ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﺣﲔ ﻳﻘﺴﻢ ﺑﺸﻲﺀ ﻓﺈﳕﺎ ﻟﻴﺒﲔ ﻟﻨﺎ ﻋﻈﻢ ﻫﺬﺍ ﺍﻟﺸﻲﺀ‪ ،‬ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪)) :‬ﻭﺍﻟﻔﺠﺮ((‪ ،‬ﻭﺍﻟﻔﺠﺮ ﻫﻮ ﺍﻟﺼﺒﺢ ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ‪،‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻜﺮﻣﺔ ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ‪" :‬ﻫﻮ ﺍﻧﻔﺠﺎﺭ ﺍﻟﻨﻬﺎﺭ ﻣﻦ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ" ﻭﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺃﻗﻮﺍﻝ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﺠﺮ ﻫﻮ ﻓﺠﺮ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻫﻮ ﻓﺠﺮ ﻳﻮﻡ ﺍﳊﺞ ﺍﻷﻛﱪ‪ ،‬ﻳﻘﺴﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻪ ﻟﻌﻈﻤﻪ‪ ،‬ﻭﻷﻥ‬
‫ﺍﳌﺴﻠﻤﲔ ﻳﻔﻌﻠﻮﻥ ﻓﻴﻪ ﻛﺜﲑًﺍ ﻣﻦ ﻣﻨﺎﺳﻜﻬﻢ ﰲ ﺍﳌﺸﺎﻋﺮ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺮﻥ ﻫﺬﺍ‬
‫ﺍﻟﻔﺠﺮ ﺑﺎﻟﻠﻴﺎﱄ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ‪.‬‬
‫ﻭﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻭﻟﻴﺎﻝ ﻋﺸﺮ(( ﻣﻨﺤﺼﺮﺓ ﰲ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ :‬ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ ﳏﺮﻡ‪،‬‬
‫ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻷﻗﺮﺏ ﻫﻮ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﻌﺸﺮ ﻫﻲ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﻀﻞ ﻫﺬﻩ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﳓﻦ ﻣﻘﺒﻠﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺸﺮ ﳐﺘﺼﺔ ﻬﺑﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺇﻻ ﳊﻜﻤﺔ ﺑﺎﻟﻐﺔ‪ ،‬ﻭﻣﻦ ﺗﻠﻚ‬
‫ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺪ ﻏﺮﺱ ﰲ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ ﺣﻨﻴﻨًﺎ ﻭﺷﻮﻗﹰﺎ ﻋﻠﻰ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺇﻧﻪ ﳌﺎ ﻛﺎﻥ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﻔﺪﻭﻥ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﻟﻠﺤﺞ ﰲ ﻛﻞ ﺳﻨﺔ ﻭﻗﺪ ﺟﻌﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﳊﺞ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻌﻤﺮ‪،‬‬
‫ﺟﻌﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﺸﺮًﺍ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﺴﺎﺋﺮﻭﻥ ﻭﺍﻟﻘﺎﻋﺪﻭﻥ ﻳﻨﺎﻝ ﻓﻴﻪ ﺍﻟﺴﺎﺋﺮﻭﻥ ﻭﺍﻟﻘﺎﻋﺪﻭﻥ ﺃﺟﺮًﺍ‬
‫ﻋﻈﻴﻤًﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺪ ﻓﺎﺗﻪ ﺍﳊﺞ ﺇﱃ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﻓﺈﻧﻪ ﰲ ﺍﻟﻌﺸﺮ ﻳﻌﻤﻞ ﰲ ﺑﻴﺘﻪ ﺑﻌﻤﻞ ﻳﻔﻮﻕ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﳊﺞ ﺍﳌﱪﻭﺭ ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺭﺳﻮﻟﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﺳﺄﻝ ﻋﻦ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ ﻓﻘﺎﻝ‪)) :‬ﺇﳝﺎﻥﹲ‬
‫ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ(( ﻗﻴﻞ‪ :‬ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪)) :‬ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ(( ﻗﻴﻞ‪ :‬ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪)) :‬ﺣﺞ ﻣﱪﻭﺭ((‪.‬‬
 ‫ﻭﻗﺪ ﺛﺒﺖ ﻓﻀﻴﻠﺔ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺸﺮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺭﺳﻮﻟﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪)) :‬ﻣﺎ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻓﻴﻬﻦ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﻫﺬﻩ ﺍﻷﻳﺎﻡ(( ﻳﻌﲏ‪ :‬ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ‪ .‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻻ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟ ـ ﻭﺫﻟﻚ ﳌﺎ ﺍﺭﺗﺴﻢ ﰲ ﺃﺫﻫﺎﻬﻧﻢ ﻣﻦ ﻋﻈﻢ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ـ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ‬
‫ﻼ ﺧﺮﺝ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻓﻠﻢ ﻳﺮﺟﻊ ﻣﻦ ﺫﻟﻚ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﻭﻻ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟ ﻗﺎﻝ‪)) :‬ﻭﻻ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﺭﺟ ﹰ‬
‫ﺑﺸﻲﺀ((‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻳﻌﻈﻤﻮﻥ ﺛﻼﺛﺔ ﺃﻋﺸﺎﺭ ﻣﻦ ﺍﻟﺴﻨﺔ‪ :‬ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ‬
‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺋﻞ ﻣﻦ ﺍﶈﺮﻡ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻞ ﺍﳌﻔﻀﻮﻝ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﻔﺎﺿﻞ ﻗﺪ ﻳﻜﻮﻥ‬
‫ﺧﲑًﺍ ﻣﻦ ﺍﻟﻔﺎﺿﻞ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻌﻤﻞ ﰲ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﺃﻓﻀﻞ ﻣﻦ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﳋﺼﻮﺻﻴﺔ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﻳﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻭﻧﻌﻤﺔ‪ ،‬ﻓﻜﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﺁﻓﺎﻕ ﺍﻷﺭﺽ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﺞ‬
‫ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ‪ ،‬ﻓﺠﻌﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳍﻢ ﻫﺬﻩ ﺍﻟﻌﺸﺮ ﻛﻲ ﻳﻌﻤﻠﻮﺍ ﻓﻴﻬﺎ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻌﺘﺎﺩﺓ‪ ،‬ﻓﻌﻠﻰ ﺍﳌﺮﺀ ﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﺫﻛﺮ‬
‫ﺍﷲ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﻫﺬﻩ ﺍﻟﻌﺸﺮ ﺍﻟﱵ ﺳﺘﻘﺒﻞ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﺼﺪﻗﺔ‬
‫ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﺧﺎﺻﺔ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺮﻓﺔ ﻟﻐﲑ ﺍﳊﺎﺝ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺧﱪﻧﺎ ﺃﻥ ﺻﻮﻡ ﻳﻮﻡ ﻋﺮﻓﺔ ﻳﻜﻔﺮ ﺍﻟﺴﻨﺔ‬
‫ﺍﳌﺎﺿﻴﺔ‪ ،‬ﻓﺬﻟﻚ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﻌﻤﺔ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪)) ( ٥٦‬ﻭﺍﻟﺸﻔﻊ ﻭﺍﻟﻮﺗﺮ‪....‬ﺍﻻﻳﺎﺕ ((‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻭﺍﻟﺸﻔﻊ ﻭﺍﻟﻮﺗﺮ((‪ ،‬ﺃﻗﺴﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺸﻔﻊ ﻭﺃﻗﺴﻢ ﺑﺎﻟﻮﺗﺮ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻮﺗﺮ ﺃﻭ ﺗﻠﻚ ﺍﻟﺸﻔﻊ ﺍﺧﺘﻠﻒ‬
‫ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺗﺄﻭﻳﻠﻬﺎ ﻭﺗﻔﺴﲑﻫﺎ‪.‬‬
‫ﻓﻤﻦ ﻗﺎﺋﻞ‪ :‬ﺃﻬﻧﺎ ﻳﻮﻡ ﺍﻟﻨﺤﺮ؛ ﻷﻬﻧﺎ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﻭﺍﻟﻮﺗﺮ ﻫﻮ ﻳﻮﻡ ﻋﺮﻓﺔ؛ ﻷﻧﻪ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﺳﻊ‪.‬‬

‫ﻭﻣﻦ ﻗﺎﺋﻞ‪ :‬ﺍﻟﺸﻔﻊ ﻫﻮ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﻮﺗﺮ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎ ﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺟﻴﻪ ﻭﺟﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ـ ﻭﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ـ‪ )) :‬ﺇﻥ ﷲ ﺗﻌﺎﱃ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺍﲰًﺎ ﻣﺎﺋﺔ ﺇﻻ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺣﺼﺎﻫﺎ ﺩﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﷲ‬
‫ﻭﺗﺮ ﻭﳛﺐ ﺍﻟﻮﺗﺮ(( ﻭﰲ ﺭﻭﺍﻳﺔ‪)) :‬ﺇﻥ ﺍﷲ ﻭﺗﺮًﺍ ﳛﺐ ﺍﻟﻮﺗﺮ‪ ،‬ﻓﺄﻭﺗﺮﻭﺍ ﻳﺎ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ(( ﻭﻫﺬﺍ ﻭﺟﻴﻪ ﻭﺫﻟﻚ ﺃﻥ ﻛﻞ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺷﻔﻊ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺗﺮ ﺣﱴ ﺍﳊﺼﺎﺓ ﺍﻟﱵ ﻇﻨﻬﺎ ﺍﻟﺒﻌﺾ ﺃﻬﻧﺎ ﻭﺗﺮ ﻓﻬﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺷﻔﻊ‪ ،‬ﻓﻌﺮﻓﻨﺎ ﰲ‬
‫ﻼ‬
‫ﺯﻣﺎﻧﻨﺎ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻳﺘﻜﻮﻥ ﻣﻦ ﺟﺰﺋﻴﺎﺕ‪ ،‬ﻭﺃﻥ ﺍﳉﺰﺋﻴﺎﺕ ﺗﺘﻜﻮﻥ ﻣﻦ ﺫﺭﺍﺕ‪ ،‬ﺣﱴ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻇﻨﻨﺎﻩ ﺷﻴﺌﹰﺎ ﻭﺍﺣﺪًﺍ ﻣﺘﻜﺘ ﹰ‬
‫ﻳﺘﻜﻮﻥ ﻣﻦ ﺟﺰﻳﺌﲔ ﻓﻤﺎ ﻭﺻﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻐﻠﻴﺎﻥ ﲡﺰﺃ ﺇﱃ ﺍﺛﻨﲔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺩﺭﺟﺔ ﻣﺆﺗﻠﻔﺔ ﻣﻦ ﺍﳊﺮﺍﺭﺓ ﺑﻘﻰ ﻋﻠﻰ ﻣﺎ ﻫﻮ‬
‫ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺻﺪﻕ ﻋﺰ ﻭﺟﻞ ﺣﲔ ﻗﺎﻝ‪)) :‬ﻭﻣﻦ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻨﺎ ﺯﻭﺟﲔ ﻟﻌﻠﻜﻢ ﺗﺬﻛﺮﻭﻥ((‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻠﻖ ﻣﻦ ﻛﻞ‬
‫ﺷﻲﺀ ﺯﻭﺟﲔ ﺍﺛﻨﲔ ﻟﻴﺒﻘﻰ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﺣﺪًﺍ ﻭﺗﺮًﺍ‪.‬‬
‫))ﻭﺍﻟﺸﻔﻊ ﻭﺍﻟﻮﺗﺮ ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ(( ﻳﻘﺴﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻠﻴﻞ ﺇﺫﺍ ﺳﺮﻯ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻠﻴﻞ ﻻ ﻳﺴﺮﻱ ﻭﻟﻜﻨﻪ ﻳُﺴﺮﻯ‬
‫ﻓﻴﻪ‪ ،‬ﻓﻨﺴﺐ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪)) ،‬ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ(( ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻫﻮ ﻟﻴﻞ ﺟُ َﻤ ﹴﻊ‪ ،‬ﺃﻱ ﻫﻮ ﻟﻴﻞ‬
‫ﺍﳌﺰﺩﻟﻔﺔ‪ ،‬ﻭﺛﺒﺖ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺃﺳﺮ ﻳﺎ ﺳﺎﺭﻱ ﻓﻼ ﺗﺒﻴﱳ ﺇﻻ ﲜُﻤَﻊ‪ ،‬ﺃﻱ ﻓﻼ ﺗﺒﻴﱳ ﺇﻻ ﰲ ﺍﳌﺰﺩﻟﻔﺔ‪،‬‬
 ‫ﻭﻋﻠﻰ ﻛ ﹴﻞ ﻓﺎﻟﻠﻴﻞ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺍﷲ ﺧﻠﻖ ﺍﻟﻠﻴﻞ ﻟﻴﻜﻮﻥ ﻟﻨﺎ ﻟﺒﺎﺳًﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻧﻌﻤﺔ‪.‬‬
‫))ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ ﻫﻞ ﰲ ﺫﻟﻚ ﻗﺴﻢ ﻟﺬﻱ ﺣﺠﺮ((‪ ،‬ﺃﻱ ﻫﻞ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﻘﺴﻢ ﻋﺪﺓ ﻟﺬﻱ ﻟﺐ ﻭﻋﻘﻞ ﻭﲰﻰ ﺍﻟﻌﻘﻞ‬
‫ﺣﺠﺮًﺍ؛ ﻷﻧﻪ ﳝﻨﻊ ﺍﻹﻧﺴﺎﻥ ﳑﺎ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﺣﺠﺮ ﺍﳊﺎﻛﻢ ﻋﻠﻴﻪ ﺇﺫﺍ ﻣﻨﻌﻪ ﻣﻦ‬
‫ﺍﻟﺘﺼﺮﻑ ﲟﺎﻟﻪ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪)) :‬ﻫﻞ ﰲ ﺫﻟﻚ ﻗﺴﻢ ﻟﺬﻱ ﺣﺠﺮ((‪.‬‬

‫ﻫﻞ ﻧﺘﻌﻆ ﺑﺬﻟﻚ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻨﺮﺍﻋﻲ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻧﺮﺍﻋﻲ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺸﺮ‪ ،‬ﻭﻧﺮﺍﻋﻲ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻭﻧﺮﺍﻋﻲ ﺍﻟﻠﻴﺎﱄ ﺍﻟﱵ ﻧﻌﺼﻲ ﺍﷲ ﻓﻴﻬﺎ ))‪٠‬ﻫﻞ ﰲ ﺫﻟﻚ ﻗﺴﻢ ﻟﺬﻱ ﺣﺠﺮ(( ﻟﺬﻱ ﻟﺐ ﻭﻋﻘﻞ ﻫﻞ ﻳﻨﺘﺒﻪ ﺍﳌﻨﺘﺒﻬﻮﻥ؟ ﻫﻞ ﻳﻨﺘﺒﻪ‬
‫ﺍﻟﻌﻘﻼﺀ ﺍﻟﻔﻄﻨﻮﻥ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺎ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺇﻻ ﻟﻜﻲ ﻧﻌﺒﺪﻩ‪ ،‬ﻣﺎ ﺟﻌﻞ ﺍﷲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺧﻠﻔﺔ ﺇﻻ ﻟﻜﻲ‬
‫ﻧﺘﺬﻛﺮ ﻣﺎ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﺇﻻ ﻟﻜﻲ ﻧﺼﻠﻲ ﻭﻧﺼﻮﻡ ))ﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ(( ))ﻫﻞ ﰲ ﺫﻟﻚ ﻗﺴﻢ‬
‫ﻟﺬﻱ ﺣﺠﺮ((‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳏﺘﺎﺝ ﺇﱃ ﻣﻘﺴﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻧﺖ ﺇﺫﺍ ﻗﻠﺖ ﻭﺍﷲ‪ ،‬ﻭﺗﺎﷲ ﻓﺈﻧﻚ ﺗﻘﺴﻢ ﻻﺷﻚ ﻋﻠﻰ ﺷﻲﺀ‬
‫ﻓﺘﻘﻮﻝ ﻭﺍﷲ ﻷﻓﻌﻠﻦ‪ ،‬ﺃﻭ ﻭﺍﷲ ﺇﻥ ﻓﻼﻥ ﻟﻘﺎﺩﻡ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻓﺄﻳﻦ ﺍﳌﻘﺴﻮﻡ ﻋﻠﻴﻪ؟‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٥٧‬ﺃﱂ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﻌﺎﺩ‪....‬ﺍﻻﻳﺎﺕ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ )) :‬ﺃﱂ ﺗﺮ‬
‫ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﻌﺎﺩ ﺇﺭﻡ ﺫﺍﺕ ﺍﻟﻌﻤﺎﺩ ﺍﻟﱵ ﱂ ﳜﻠﻒ ﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺒﻼﺩ ﻭﲦﻮﺩ ﺍﻟﺬﻳﻦ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﺑﺎﻟﻮﺍﺩ ﻭﻓﺮﻋﻮﻥ ﺫﻱ‬
‫ﺍﻷﻭﺗﺎﺩ ﺍﻟﺬﻳﻦ ﻃﻐﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﻓﺄﻛﺜﺮﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ ﻓﺼﺐ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺳﻮﻁ ﻋﺬﺍﺏ ((‪ ،‬ﳛﻜﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺃﻛﱪ‬
‫ﺍﳉﺒﺎﺑﺮﺓ‪ ،‬ﻭﺃﻋﱴ ﺍﳌﻔﺴﺪﻳﻦ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻫﻢ ﻋﺎﺩ ﻭﲦﻮﺩ ﻭﻗﻮﻡ ﻓﺮﻋﻮﻥ‪ ،‬ﳛﻜﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﺎ ﻗﺼﺘﻬﻢ‪ )) ،‬ﺃﱂ ﺗﺮ‬
‫ﻛﻴﻒ((‪ ،‬ﺃﱂ ﺗﻌﻠﻢ ﻳﺎ ﳏﻤﺪ‪ ،‬ﺃﱂ ﺗﻌﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﻟﺘﺎﻟﻮﻥ ﻟﻜﺘﺎﺏ ﺍﷲ ))ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﻌﺎﺩ((‪ ،‬ﻭﻋﺎﺩ‪ ،‬ﻭﻋﺎﺩ ﺍﻷﻭﻝ ﻫﻲ ﺍﻟﱵ‬
‫ﺃﻫﻠﻜﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﱵ ﺫﻛﺮﻫﺎ ﰲ ﻏﲑ ﻣﺎ ﻣﻮﺿﻊ‪ ،‬ﻭﻋﺎﺩ ﻫﻲ ﻋﺎﺩ ﺇﺭﻡ ﻭﺍﻟﱵ ﺗﻨﺘﺴﺐ ﺇﱃ ﻋﺎﺩ ﺍﺑﻦ ﺍﺭﻡ‪،‬‬
‫ﻭﻧﺴﺒﻬﺎ ﻳﻨﺘﻬﻲ ﺇﱃ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺗﺴﻜﻦ ﰲ ﺟﻨﻮﺏ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﻟﻴﻤﻦ ﻭﺣﻀﺮﻣﻮﺕ ﰲ ﻣﻜﺎﻥ ﻳﺴﻤﻰ‬
‫ﺑﺎﻷﺣﻘﺎﻑ ﻟﻜﺜﺮﺓ ﺍﻟﻜﺜﺒﺎﻥ ﺍﻟﺮﻣﻠﻴﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻋﱴ ﺍﻟﻘﺒﺎﺋﻞ‪ ،‬ﻭﻣﻦ ﺃﺷﺪﻫﻢ ﺑﻄﺸًﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﳍﻢ ﺗﺮﻛﻴﺒﺔ ﺟﺴﻤﻴﺔ‬
‫ﻫﺎﺋﻠﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺆﺭﺧﻮﻥ ﻓﺄﺳﻜﻨﻬﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﳉﺒﺎﻝ ﻭﺯﺍﺩﻫﻢ ﰲ ﺍﳋﻠﻖ ﺑﺴﻄﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺑﻌﺪ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬‬
‫ﻓﻤﺎ ﺷﻜﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺇﳕﺎ ﻋﻠﻮﺍ ﻭﺍﺳﺘﻜﱪﻭﺍ‪) ،‬ﻭﺃﻣﺎ ﻋﺎﺩ ﻓﺎﺳﺘﻜﱪﻭﺍ ﰲ ﺍﻷﺭﺽ ﺑﻐﲑ ﺍﳊﻖ ﻭﻗﺎﻟﻮﺍ ﻣﻦ ﺃﺷﺪ ﻣﻨﺎ‬
‫ﻗﻮﺓ ﺃﱂ ﻳﺮﻭﺍ ﺃﻥ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ ﻫﻮ ﺃﺷﺪ ﻣﻨﻬﻢ ﻗﻮﺓ ﻭﻛﺎﻧﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﳚﺤﺪﻭﻥ( ﻓﺄﺭﺳﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳍﻢ ﻫﻮﺩًﺍ ﻳﺬﻛﺮﻫﻢ‬
‫ﻓﻘﺎﻝ ﳍﻢ‪) :‬ﻭﺍﺫﻛﺮﻭﺍ ﺇﺫﺍ ﺟﻌﻠﻜﻢ ﺧﻠﻔﺎﺀ ﻣﻦ ﺑﻌﺪ ﻗﻮﻡ ﻧﻮﺡ ﻭﺯﺍﺩﻛﻢ ﰲ ﺍﳋﻠﻖ ﺑﺴﻄﺔ ﻓﺎﺫﻛﺮﻭﺍ ﺁﻻﺀ ﺍﷲ ﻭﻻ ﺗﻌﺜﻮﺍ ﰲ‬
‫ﺍﻷﺭﺽ ﻣﻔﺴﺪﻳﻦ(‪) ،‬ﺃﺗﺒﻨﻮﻥ ﺑﻜﻞ ﺭﻳﻊ ﺁﻳﺔ ﺗﻌﺒﺜﻮﻥ ﻭﺗﺘﺨﺬﻭﻥ ﻣﺼﺎﻧﻊ ﻟﻌﻠﻜﻢ ﲣﻠﺪﻭﻥ ﻭﺇﺫﺍ ﺑﻄﺸﺘﻢ ﺑﻄﺸﺘﻢ ﺟﺒﺎﺭﻳﻦ ﻓﺎﺗﻘﻮﺍ‬
‫ﺍﷲ ﻭﺃﻃﻴﻌﻮﻥ(‪.‬‬

‫ﻓﻜﺬﺑﻮﻩ ﻭﻋﺎﻧﺪﻭﻩ‪ ،‬ﻭﻳﺬﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﺎ ﻗﻮﻬﺗﻢ ﺣﱴ ﻧﻌﻠﻢ ﳓﻦ ﺍﻟﻀﻌﻔﺎﺀ ﺑﺄﻧﻨﺎ ﻻ ﻧﻘﻮﻯ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﻭﻻ ﻧﻘﻮﻯ ﻋﻠﻰ ﻋﺼﻴﺎﻧﻪ ﻭﻏﻀﺒﻪ ﻭﺳﺨﻄﻪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ ) :‬ﺇﺭﻡ ﺫﺍﺕ ﺍﻟﻌﻤﺎﺩ( ﻗﻴﻞ‪ :‬ﺧﻴﺎﻣﻬﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺮﲢﻠﻮﻥ ﻓﻴﻬﺎ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺃﺟﺴﺎﻣﻬﻢ ﺍﻟﱵ ﻛﺎﻧﺖ ﻛﺎﻟﻌﻤﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﳑﻠﻜﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﺖ ﺫﺍﺕ ﺃﻋﻤﺪﺓ ﻋﻈﺎﻡ‪ ،‬ﻓﻴﺬﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻟﻨﺎ ﻫﺬﻩ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺬﺍﺕ ﺍﻟﻌﻤﺎﺩ ﻫﻲ ﳑﻠﻜﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﺴﻜﻨﻮﻬﻧﺎ ﻭﻳﻘﺘﻨﻮﻬﻧﺎ ) ﺇﺭﻡ ﺫﺍﺕ ﺍﻟﻌﻤﺎﺩ‬
‫ﺍﻟﱵ ﱂ ﳜﻠﻖ ﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺒﻼﺩ( ﻫﻲ ﺍﻟﻘﺒﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﺍﻟﱵ ﱂ ﳜﻠﻖ ﻣﺜﻠﻬﺎ ﰲ ﺃﺷﻜﺎﻝ ﺃﻓﺮﺍﺩﻫﺎ‪ ،‬ﻭﰲ ﻗﻮﻬﺗﻢ‪ ،‬ﻭﰲ ﺗﺮﻛﻴﺒﺎﻬﺗﻢ‬
‫ﺍﳉﺴﻤﻴﺔ‪ ،‬ﱂ ﳜﻠﻖ ﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺒﻼﺩ ﰲ ﺯﻣﺎﻬﻧﻢ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﺃﻗﻮﻳﺎﺀ ﺃﺷﺪﺍﺀ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻐﲑﻭﻥ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻷﺧﺮﻯ ﻓﻴﻨﻬﺒﻮﻬﻧﻢ‬
‫ﻭﻳﺴﻠﺒﻮﻬﻧﻢ ﰒ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﺪ ﺫﻟﻚ‪) :‬ﻭﲦﻮﺩ ﺍﻟﺬﻳﻦ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﺑﺎﻟﻮﺍﺩ( ﺃﻱ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﻭﳓﺘﻮﻩ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻋﺰ ﻭﺟﻞ ﻋﻨﻬﻢ‪) :‬ﻭﻳﻨﺤﺘﻮﻥ ﻣﻦ ﺍﳉﺒﺎﻝ ﺑﻴﻮﺗًﺎ ﻓﺎﺭﻫﲔ( ﳜﺮﻗﻮﻥ ﺍﳉﺒﺎﻝ ﻓﻴﺠﻌﻠﻮﻬﻧﺎ ﻣﻐﺎﺭﺍﺕ ﻭﻣﺴﺎﻛﻦ‪ ،‬ﺍﻧﻈﺮﻭﺍ ﺇﱃ‬
‫ﻣﺴﺎﻛﻨﻬﻢ ﰲ ﻭﺍﺩﻱ ﺍﻟﻘﺮﻯ ﰲ ﻣﺪﺍﺋﻦ ﺻﺎﱀ‪ ،‬ﻓﺎﳉﺒﻞ ﻗﺪ ﲢﻮﻝ ﺇﱃ ﻗﺼﺮ‪ ،‬ﻭﺍﳉﺒﻞ ﻗﺪ ﲢﻮﻝ ﺇﱃ ﻣﻐﺎﺭﺓ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻗﻮﻬﺗﻢ‬
‫ﻭﻋﻈﻤﺘﻬﻢ‪.‬‬
‫))ﻭﲦﻮﺩ ﺍﻟﺬﻳﻦ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﺑﺎﻟﻮﺍﺩ ﻭﻓﺮﻋﻮﻥ ﺫﻭ ﺍﻷﻭﺗﺎﺩ(( ﺻﺎﺣﺐ ﺍﻟﻌﻤﺪ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻛﺎﻥ ﻳﺘﺨﺬ ﺃﻭﺗﺎﺩًﺍ ﻭﻋﻤﺪًﺍ ﻳﺮﺑﻂ‬
‫ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻴﺠﻌﻞ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻮﺍﺣﺪ ﺑﻌﺪ ﺃﻥ ﻳﺮﺑﻄﻪ ﻭﳝﺪﻩ ﻣﺪًﺍ ﻓﻴﻀﺮﺑﻪ ﺑﺼﺨﺮﺓ‪ ،‬ﺃﻭ ﺭﺣﻰ ﻓﻴﻤﻮﺕ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺃﻭ ﳚﻌﻞ‬
‫ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺍﻟﺮﺟﺎﻝ ﺃﻋﻤﺪﺓ ﰒ ﻳﺄﻣﺮ ﺑﺎﳋﻴﻞ ﻓﺘﺠﺮ ﻫﺬﻩ ﺍﻷﻋﻤﺪﺓ ﻓﻴﺘﻘﻄﻊ ﺍﻟﺮﺟﻞ ﺃﻭﺻﺎ ﹰﻻ‪.‬‬

‫))ﻭﻓﺮﻋﻮﻥ ﺫﻱ ﺍﻷﻭﺗﺎﺩ(( ﻭﻗﻴﻞ ﺍﻷﻭﺗﺎﺩ ﻫﻲ ﺗﻠﻚ ﺍﻟﺒﻨﺎﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺧﻠﻔﻬﺎ ﺍﻟﻔﺮﺍﻋﻨﺔ ﺍﻟﱵ ﻫﻲ ﺍﻷﻫﺮﺍﻣﺎﺕ‪)) ،‬ﺍﻟﺬﻳﻦ‬
‫ﻃﻐﻮﺍ ﰲ ﺍﻟﺒﻼﺩ(( ﺍﺷﺘﺮﻛﻮﺍ ﰲ ﻫﺬﺍ ﺃﻬﻧﻢ ﲨﻴﻌًﺎ ﻃﻐﻮﺍ‪ ،‬ﻭﺍﻟﻄﻐﻴﺎﻥ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻔﺴﺎﺩ؛ ﻷﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﻃﻐﻰ ﺣﺴﺐ ﻧﻔﺴﻪ‬
‫ﺃﻋﻈﻢ ﳑﺎ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﻣﻦ ﻣﻜﺎﻧﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﱃ ﻣﻜﺎﻧﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻛﻤﺎ ﻗﺎﻝ ﻓﺮﻋﻮﻥ‪)) :‬ﻣﺎ ﻋﻠﻤﺖ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻱ((‪،‬‬
‫))ﺃﻧﺎ ﺭﺑﻜﻢ ﺍﻷﻋﻠﻰ(( ))ﻃﻐﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﻓﺄﻛﺜﺮﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ(( ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﻭﻣﻦ ﻗﺘﻞ ﺍﻟﻌﺒﺎﺩ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‬
‫ﻓﺄﻛﺜﺮﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﻬﻞ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻨﻬﻢ ﻏﺎﺋﺒًﺎ؟ ﺑﻞ ﻛﺎﻥ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻬﻢ ﺷﺎﻫﺪًﺍ ﺣﺎﺿﺮًﺍ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪)) :‬ﻓﺼﺐ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺳﻮﻁ ﻋﺬﺍﺏ(( ﺍﻧﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﺻﺐ‪ ،‬ﺃﺭﺳﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ‬
‫ﻃﻐﻴﺎﻧًﺎ ﻛﻤﺎ ﺃﻬﻧﻢ ﻃﻐﻮﺍ ﻭﺗﻜﱪﻭﺍ‪ ،‬ﺳﻮﻁ ﻋﺬﺍﺏ‪ ،‬ﻋﺬﺍﺏ ﻻﺯﻉ ﻓﺠﻤﻊ ﺍﷲ ﻋﺰﻭﺟﻞ ﻛﺜﺮﺓ ﺍﻟﻌﺬﺍﺏ ﻣﻊ ﺃﻣﻠﻪ ﻭﺷﺪﺗﻪ‬
‫))ﻓﺼﺐ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺳﻮﻁ ﻋﺬﺍﺏ ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ(( ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ ﻗﺪ ﺃﻫﻠﻚ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﺎﺩ ﺑﺎﻟﺮﻳﺢ ﺍﻟﺼﺮﺻﺮ‬
‫ﺍﻟﻌﺎﺗﺒﺔ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ )) :‬ﺍﳊﺎﻗﺔ ﻣﺎ ﺍﳊﺎﻗﺔ ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﺍﳊﺎﻗﺔ ﻛﺬﺑﺖ ﲦﻮﺩ ﻭﻋﺎﺩ ﺑﺎﻟﻘﺎﺭﻋﺔ ﻓﺄﻣﺎ ﲦﻮﺩ ﻓﺄﻫﻠﻜﻮﺍ‬
‫ﺑﺎﻟﻄﺎﻏﻴﺔ ﻭﺃﻣﺎ ﻋﺎﺩ ﻓﺄﻫﻠﻜﻮﺍ ﺑﺮﻳﺢ ﺻﺮﺻﺮ ﻋﺎﺗﻴﺔ ﺳﺨﺮﻫﺎ ﻋﻠﻴﻬﻢ ﺳﺒﻊ ﻟﻴﺎ ﹴﻝ ﻭﲦﺎﻧﻴﺔ ﺃﻳﺎﻡ ﺣﺴﻮﻣًﺎ ﻓﺘﺮﻯ ﺍﻟﻘﻮﻡ ﻓﻴﻬﺎ ﺻﺮﻋﻰ‬
‫ﻛﺄﻬﻧﻢ ﺃﻋﺠﺎﺯ ﳔﻞ ﺧﺎﻭﻳﺔ(( ﻫﺆﻻﺀ ﻫﻢ ﲦﻮﺩ ﻭﻋﺎﺩ‪ ،‬ﺃﻣﺎ ﻓﺮﻋﻮﻥ ))ﻭﺟﺎﺀ ﻓﺮﻋﻮﻥ ﻭﻣﻦ ﻗﺒﻠﻪ ﻭﺍﳌﺆﺗﻔﻜﺎﺕ ﺑﺎﳋﺎﻃﺌﺔ ﻓﻌﺼﻮﺍ‬
‫ﺭﺳﻮﻝ ﺭﻬﺑﻢ ﻓﺄﺧﺬﻫﻢ ﺃﺧﺬﺓ ﺭﺍﺑﻴﺔ(( ))ﻓﻌﺼﻰ ﻓﺮﻋﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻓﺄﺧﺬﻧﺎﻩ ﺃﺧﺬﺍ ﻭﺑﻴﻼ((‪.‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻋﺬﺍﺏ ﺍﻷﻣﻢ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﻓﻤﺎﺫﺍ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻷﻣﻢ ﺍﻵﺗﻴﺔ؟ ﻭﻣﺎﺫﺍ ﻋﻦ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﰲ ﺯﻣﺎﻧﻨﺎ ﺍﻟﺬﻳﻦ ﻳﺴﻮﻣﻮﻥ‬
‫ﺍﳌﺴﻠﻤﲔ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ‪ ،‬ﰲ ﺑﻼﺩ ﺍﳍﻨﺪ‪ ،‬ﻭﰲ ﺑﻮﺭﻣﺎ ﻭﺃﺭﺗﲑﻳﺎ‪ ،‬ﻭﰲ ﻓﻠﺴﻄﲔ‪ ،‬ﻣﺎﺫﺍ ﻟﻠﻴﻬﻮﺩ؟ ﻭﻣﺎﺫﺍ‬
‫ﻟﻠﺒﻮﺫﻳﲔ‪ ،‬ﻭﻣﺎﺫﺍ ﻟﻠﺴﻴﺦ ﻭﻣﺎﺫﺍ ﻟﻠﻨﺼﺎﺭﻯ ﺍﻟﺼﻠﻴﺒﲔ‪ ،‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪)) :‬ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ((‪ ،‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﻳﺮﺻﺪ ﺃﻋﻤﺎﳍﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻳﺮﺻﺪ ﺧﻠﻘﻪ ﻓﲑﻯ ﺃﻋﻤﺎﳍﻢ ﺧﲑﻫﺎ ﻭﺷﺮﻫﺎ ﰒ ﳛﺎﺳﺒﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ ﺇﳕﺎ ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ ﻣﻬﻄﻌﲔ ﻣﻘﻨﻌﻲ ﺭﺅﻭﺳﻬﻢ ﻻ ﻳﺮﺗﺪ‬ ‫))ﻭﻻ ﲢﺴﱭ ﺍﷲ ﻏﺎﻓ ﹰ‬
‫ﺇﻟﻴﻬﻢ ﻃﺮﻓﻬﻢ ﻭﺃﻓﺌﺪﻬﺗﻢ ﻫﻮﺍﺀ((‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪)) ( ٥٨‬ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ((‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﻋﻦ ﻧﻔﺴﻪ‪)) :‬ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ(( ﻳﺮﺻﺪ ﺍﻷﻋﻤﺎﻝ ﻓﻼ ﻳﻌﺬﺏ ﺃﺣﺪًﺍ ﺑﻐﲑ ﺫﻧﺐ‪ ،‬ﺇﳕﺎ‬
 ‫ﻳﺴﺘﻌﻤﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﺪﻟﻪ ﻓﻘﺪ ﺣﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻈﻠﻢ‪ ،‬ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﻳﻈﻠﻢ ﻧﻔﺴﻪ‪ ،‬ﻭﳚﻮﺭ ﻓﻴﻤﺎ ﻫﻮ ﻓﻴﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺎﺋﺮ ﺍﻟﻈﺎﱂ‪)) :‬ﻓﺄﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﺭﺑﻪ ﻓﺄﻛﺮﻣﻪ ﻭﻧﻌﻤﻪ ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﻦ(( ﺇﺫﺍ‬
‫ﺟﺎﺀﻩ ﺍﻟﻨﻌﻤﺎﺀ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﺃﺭﺳﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻪ ﺧﲑﺍﺕ ﺍﻷﺭﺽ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺳﻌﺔ ﻣﻦ ﺍﻟﻮﻟﺪ ﻭﺍﳌﺎﻝ ﻭﺍﻷﻫﻞ‬
‫ﻭﺍﻟﻌﺸﲑﺓ ﻭﺍﻟﺒﻠﺪ ﻓﺈﻧﻪ ﻳﻐﺘﺮ ﻭﻳﻈﻦ ﺃﻧﻪ ﻣﻜﺮﻡ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻧﺴﻰ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻌﻄﻲ ﺍﻟﺪﻧﻴﺎ ﳌﻦ ﳛﺐ ﻭﻣﻦ ﻻ‬
‫ﳛﺐ ﻭﻻ ﻳﻌﻄﻲ ﺍﻟﺪﻳﻦ ﻭﺍﻵﺧﺮﺓ ﺇﻻ ﳌﻦ ﳛﺐ‪.‬‬

‫))ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﻦ(( ﻭﻋﺰﱐ ﻓﻠﻮﻻ ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﲑ ﳌﺎ ﻓﺠﺮ ﺍﷲ ﱄ ﺧﲑﺍﺕ ﺍﻷﺭﺽ ﻭﳌﺎ ﻛﻨﺖ ﺃﻏﲎ ﻣﻦ ﻏﲑﻱ‪ ،‬ﻓﺈﱐ‬
‫ﻣﻜﺮﻡ ﻭﺃﻧﺎ ﻋﻠﻰ ﻃﺎﻋﺔ‪ ،‬ﻭﻧﺴﻤﻊ ﻫﺬﺍ ﻣﻦ ﻛﺜﲑﻳﻦ ﻳﻘﻮﻟﻮﻥ‪ :‬ﳓﻦ ﻋﻠﻰ ﻃﺎﻋﺔ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﷲ ﺃﻋﻄﺎﻧﺎ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﻭﺟﻌﻠﻨﺎ‬
‫ﰲ ﺃﻣﻦ ﻭﺃﻣﺎﻥ‪ ،‬ﻭﻧﺴﻰ ﻫﺆﻻﺀ ﺃﻥ ﺍﷲ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺪﺭﺝ ﺑﺎﻟﻨﻌﻤﺎﺀ ))ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﻦ ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﻓﻘﺪﺭ ﻋﻠﻴﻪ‬
‫ﺭﺯﻗﻪ ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻫﺎﻧﻦ((‪ ،‬ﻭﺍﻟﺒﻼﺀ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻨﻌﻤﺎﺀ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻀﺮﺍﺀ ))ﻭﻧﺒﻠﻮﻛﻢ ﺑﺎﻟﺸﺮ ﻭﺍﳋﲑ ﻓﺘﻨﺔ((‬
‫))ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﻓﻘﺪﺭ ﻋﻠﻴﻪ ﺭﺯﻗﻪ(( ﻓﻘﺪّﺭ ﺃﻱ ﺿﻴﻖ ﻋﻠﻴﻪ ﺭﺯﻗﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﺍﺧﺘﱪﻩ ﻭﺍﻣﺘﺤﻨﻪ ﻓﻀﻴﻖ ﻋﻠﻴﻪ ﺭﺯﻗﻪ ﻓﺠﺎﺀﻩ ﺍﳌﺼﻴﺒﺔ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ﻭﺟﺎﺀﺕ ﺍﻟﺒﻼﻳﺎ ﻭﻫﻮ ﰲ ﻃﺎﻋﺔ ﻭﺧﲑ‬
‫))ﻓﻴﻘﻮﻝ ﺭﺏ ﺃﻫﺎﻧﻦ(( ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻠﻴﺲ ﰲ ﺳﻌﺔ ﺍﻟﺮﺯﻕ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻭﻟﻴﺲ ﺿﻴﻖ ﺍﻟﺮﺯﻕ ﺩﻟﻴﻞ ﻋﻠﻰ‬
‫ﺍﳌﻬﺎﻧﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﺴﻢ ﺍﻷﺭﺯﺍﻕ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ))ﻓﻴﻘﻮﻝ ﺭﺏ ﺃﻫﺎﻧﻦ ﻛﻼ(( ﺃﻱ ﻟﻴﺲ ﺣﻘﹰﺎ ﺃﻭ ﺭﺩﻉ ﻭﺯﺟﺮ ﳍﺬﺍ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻈﻦ ﻫﺬﺍ ﺍﻟﻈﻦ ))ﻛﻼ(( ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺗﻈﻦ ﺃﻥ ﺍﷲ ﳝﻨﻌﻚ ﻋﻨﻚ ﺍﳌﺎﻝ ﻷﻧﻪ ﺃﻫﺎﻧﻚ ﺃﻭ ﻳﻌﻄﻴﻚ ﺍﳌﺎﻝ‬
‫ﻷﻧﻪ ﺃﻋﺰﻙ ﻭﺃﻛﺮﻣﻚ ))ﻛﻼ ﺑﻞ ﻻ ﺗﻜﺮﻣﻮﻥ ﺍﻟﻴﺘﻴﻢ((‪.‬‬

‫ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻧﺘﻢ ﺇﺫﺍ ﺟﺎﺀﻛﻢ ﺍﳌﺎﻝ ﻻ ﺗﺴﺘﻌﻤﻠﻮﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﻓﻴﻤﺎ ﺃﺑﺎﺡ ﺍﷲ ﻭﻻ ﺗﻀﻌﻮﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﰲ ﺣﻘﻬﺎ ))ﻛﻼ‬
‫ﺑﻞ ﻻ ﺗﻜﺮﻣﻮﻥ ﺍﻟﻴﺘﻴﻢ(( ﳝﺮ ﺃﺣﺪﻛﻢ ﲟﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻴﺘﺎﻣﻰ ﻓﻼ ﻳﺘﺼﺪﻕ ﻋﻠﻴﻬﻢ ﻭﻻ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﻴﺘﺎﻣﻰ ﻓﻴﻨﻔﻖ ﻋﻠﻴﻬﻢ ))ﻛﻼ‬
‫ﺑﻞ ﻻ ﺗﻜﺮﻣﻮﻥ ﺍﻟﻴﺘﻴﻢ(( ﺫﻟﻚ ﺍﻟﺬﻱ ﻓﻘﺪ ﺃﺑﺎﻩ ﻭﺃﺻﺒﺢ ﲝﺎﺟﺔ ﺇﱃ ﻣﻦ ﻳﻌﻮﻟﻪ ))ﻭﻻ ﲢﺎﺿﻮﻥ ﻋﻠﻰ ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ(( ﺃﻱ ﻻ‬
‫ﻳﻮﺻﻲ ﺑﻌﻀﻜﻢ ﺑﻌﻀًﺎ ﺑﺎﻹﻃﻌﺎﻡ‪ ،‬ﻭﺇﳕﺎ ﺗﺮﻯ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻮﺻﻲ ﺑﻌﺪﻡ ﺍﻹﻃﻌﺎﻡ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻔﻖ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﺇﺫﺍ‬
‫ﺩﻋﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﻨﺎﺱ ﻟﻺﻧﻔﺎﻕ ﺃﺣﺠﻤﻮﺍ ﻭﻣﻨﻌﻮﺍ ﻭﺻﺪﻭﺍ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻻ ﳛﺾ ﺑﻌﻀﻜﻢ ﺑﻌﻀًﺎ ﻋﻠﻰ‬
‫ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ‪ ،‬ﻻ ﻳﺄﰐ ﺃﺣﺪﻛﻢ ﺇﱃ ﺃﺧﻴﻪ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﻓﻼﻥ ﻫﻨﺎﻙ ﻣﺴﻜﲔ ﰲ ﻣﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﻫﻨﺎﻙ ﳏﺘﺎﺝ‪ ،‬ﻭﻫﻨﺎ‬
‫ﻣﺴﻠﻤﻮﻥ ﻳﺘﻀﺠﺮﻭﻥ ﺟﻮﻋًﺎ ﻓﺄﻧﻔﻖ ﻣﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﺤﺎﺿﻮﻥ ﻋﻠﻰ ﺍﻹﻣﺴﺎﻙ ﻭﺍﻟﺸﺢ ﻭﻋﻠﻰ ﺍﻟﺒﺨﻞ ))ﻭﻻ ﲢﺎﺿﻮﻥ ﻋﻠﻰ‬
‫ﻼ ﳌﹼﺎ ﻭﲢﺒﻮﻥ ﺍﳌﺎﻝ ﺣﺒًﺎ ﲨًﺎ(( ﳚﻤﻊ ﻣﻦ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﻓﻴﺄﰐ ﺇﱃ ﺍﳌﲑﺍﺙ ﺇﱃ ﻣﲑﺍﺙ‬ ‫ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ ﻭﺗﺄﻛﻠﻮﻥ ﺍﻟﺘﺮﺍﺙ ﺃﻛ ﹰ‬
‫ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻴﺘﺎﻣﻰ ﺍﻟﺬﻳﻦ ﻻ ﻗﺪﺭﺓ ﳍﻢ ﻓﻴﺤﻮﻱ ﻫﺬﺍ ﺍﳌﲑﺍﺙ ﺑﻐﲑ ﺣﻖ‪ ،‬ﳚﻤﻌﻪ‪ ،‬ﻳﻠﻤّﻪ ﳌﹼﹰﺎ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﱃ‬
‫ﻼ ﳌﹰﺎ‬
‫ﺣﺮﺍﻡ ﺃﻭ ﺇﱃ ﺣﻼﻝ‪ ،‬ﻭﻳﻀﻊ ﺃﻣﻮﺍﻟﻪ ﰲ ﺍﻟﺒﻨﻮﻙ ﺍﻟﺮﺑﻮﻳﺔ ﻳﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﲏ‪)).‬ﻭﺗﺄﻛﻠﻮﻥ ﺍﻟﺘﺮﺍﺙ(( ﺃﻱ ﺍﳌﲑﺍﺙ ))ﺃﻛ ﹰ‬
‫ﻭﲢﺒﻮﻥ ﺍﳌﺎﻝ ﺣﺒًﺎ(( ﲨًﺎ ﺣﺒًﺎ ﻃﺎﻏﻴًﺎ ﻛﺜﲑًﺍ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٥٩‬ﻛﻼ ﺇﺫﺍ ﺩﻛﺖ ﺍﻷﺭﺽ ﺩﻛﹰﺎ ﺩﻛﹰﺎ‪.....‬ﺍﻻﻳﺎﺕ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪)) :‬ﻛﻼ‬
‫ﺇﺫﺍ ﺩﻛﺖ ﺍﻷﺭﺽ ﺩﻛﹰﺎ ﺩﻛﹰﺎ ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﳌﹶﻠﻚ ﺻﻔﹰﺎ ﺻﻔﹰﺎ(( ﺟﺎﺀ ﺭﺑﻚ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﳌﻼﺋﻜﺔ ﻣﻦ ﺣﻮﻟﻪ ﲢﻒ ﺑﻌﺮﺷﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻣﻮﻛﺐ ﻋﻈﻴﻢ ﺭﻫﻴﺐ ﻳﻘﺪﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ ))ﻭﺟﺊ ﻳﻮﻣﺌﺬ ﲜﻬﻨﻢ(( ﳍﺎ ﺳﺒﻌﻮﻥ ﺃﻟﻒ‬
 ‫ﺯﻣﺎﻡ‪ ،‬ﻟﻜﻞ ﺯﻣﺎﻡ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ ﳚﺮﻭﻬﻧﺎ ))ﻭﺟﺊ ﻳﻮﻣﺌﺬ ﲜﻬﻨﻢ ﻳﻮﻣﺌﺬ ﻳﺘﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ(( ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻈﻦ ﺃﻥ‬
‫ﻛﺜﺮﺓ ﻣﺎﻟﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺇﻛﺮﺍﻡ ﺍﷲ ﻟﻪ‪ ،‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻣﺎﺕ ﻭﻫﻮ ﳛﺴﺐ ﺑﺄ ﻧﻪ ﻗﺪ ﺃﺣﺴﻦ ﺻﻨﻌًﺎ ﻋﻨﺪ ﺍﷲ ﻭﺑﺄﻥ ﻟﻪ ﺍﻟﻔﺮﺩﻭﺱ‬
‫ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺑﺄﻥ ﻟﻪ ﺍﳉﻨﺔ‪ ،‬ﻭﺑﺄﻧﻪ ﻟﻦ ﻳﻌﺬﺏ ﺃﺑﺪًﺍ‪ ،‬ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﺍﳉﺤﻴﻢ‪ ،‬ﺇﺫﺍ ﺭﺃﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺪ ﻗﺪﻡ ﻟﻔﺼﻞ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺭﺃﻯ ﺟﻬﻨﻢ ﺗﺰﻓﺮ ﻓﺈﻧﻪ ﻳﺘﺬﻛﺮ ﺗﻔﺮﻳﻄﻪ ﻭﻣﻌﺎﺻﻴﻪ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻷﻥ ﺍﻷﻋﻤﺎﻝ ﺗﻌﺮﺽ ﻋﻠﻴﻪ ﻣﻨﺴﻮﺧﺔ ))ﺇﻧﺎ ﻛﻨﺎ‬
‫ﻧﺴﺘﻨﺴﺦ ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ(( ﻳﺘﺬﻛﺮ ﻭﻫﻞ ﺗﻨﻔﻊ ﺍﻟﺬﻛﺮﻯ‪ ،‬ﻻ ﻭﺍﷲ‪ ،‬ﻗﺪ ﻣﻀﻰ ﻋﻬﺪ ﺍﻟﺬﻛﺮﻯ‪ ،‬ﻛﺎﻥ ﻋﻬﺪ ﺍﻟﺬﻛﺮﻯ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ))ﻭﺫﻛﺮ ﻓﺈﻥ ﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ((‪.‬‬

‫ﻫﺬﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻣﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﺭًﺍ ﺃﻭ ﻓﺎﺟﺮًﺍ ﻳﺘﺬﻛﺮ‪)) ،‬ﻭﺃﱏ ﻟﻪ ﺍﻟﺬﻛﺮﻯ(( ﻭﻛﻴﻒ ﺗﻨﻔﻌﻪ‬
‫ﻼ ﺃﺩﺧﺮﻩ ﳍﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻬﺬﺍ ﺍﻟﻴﻮﻡ‬ ‫ﺍﻟﺬﻛﺮﻯ ﻭﻣﺎﺫﺍ ﺳﺘﻨﻔﻌﻪ ﻫﺬﻩ ﺍﻟﺬﻛﺮﻯ )) ﻳﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﻗﺪﻣﺖ ﳊﻴﺎﰐ(( ﻟﻴﺘﲏ ﻋﻤﻠﺖ ﻋﻤ ﹰ‬
‫ﻫﻮ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻗﺪ ﻇﻨﻨﺖ ﺃﻥ ﺍﳊﻴﺎﺓ ﻫﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻧﺴﻴﺖ ﺃﻥ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻫﻲ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﳊﻘﺔ‪)) ،‬ﻭﺇﻥ ﺍﻟﺪﺍﺭ‬
‫ﺍﻵﺧﺮﺓ ﳍﻲ ﺍﳊﻴﻮﺍﻥ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ(( ﻳﺎ ﻟﻴﺘﲏ ﻗﺪﻣﺖ ﳍﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ))ﻓﻴﻮﻣﺌ ٍﺬ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺛﻖ‬
‫ﻭﺛﺎﻗﻪ ﺃﺣﺪ(( ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺣﺪ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻌﺬﺏ ﻛﻌﺬﺍﺏ ﺍﷲ‪ ،‬ﻓﻌﺬﺍﺏ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﻤﺔ ﰲ ﺍﻷﱂ‪ ،‬ﻭﻗﻤﺔ ﰲ ﺍﻟﻌﺬﺍﺏ ﻛﻤﺎ ﺃﻥ ﻧﻌﻴﻤﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﻤﺔ ﰲ ﺍﻟﺴﻌﺎﺩﺓ ))ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ‬
‫ﺃﺣﺪ(( ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﳑﻦ ﻳﻌﺬﺑﻮﻥ ﺍﻟﻌﺒﺎﺩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﳚﻌﻠﻮﺍ ﳌﻌﺬﺑﻴﻬﻢ ﺟﻠﻮﺩًﺍ ﻏﲑ ﺟﻠﻮﺩﻫﻢ‪ ،‬ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﳑﻦ‬
‫ﻳﻌﺬﺑﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﻳﻌﺬﺏ ﺃﺣﺪًﺍ ﻋﺬﺍﺑًﺎ ﺷﺪﻳﺪًﺍ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﳊﻴﺎﺓ ﻛﺬﻟﻚ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﰲ ﺍﻵﺧﺮﺓ ﻭﻻ ﳝﻮﺕ‪ ،‬ﻫﻞ‬
‫ﻷﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺬﻳﻦ ﻳﻌﺬﺑﻮﻥ ﺍﻟﻌﺒﺎﺩ ﺑﻐﲑ ﺣﻖ ﳝﺘﻠﻚ ﻧﺎﺭ ﻛﻨﺎﺭ ﺍﷲ ﺳﺒ ﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؟ ﻻ ﻭﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪،‬‬
‫))ﻓﻴﻮﻣﺌﺬ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺛﻖ ﻭﺛﺎﻗﻪ ﺃﺣﺪ(( ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﻳﻮﺛﻖ ﻭﺛﺎﻕ ﺍﻟﺰﺑﺎﻧﻴﺔ ﺯﺑﺎﻧﻴﺔ ﺍﻟﻌﺬﺍﺏ‬
‫ﺍﻟﺬﻳﻦ ﻋﻠﻰ ﺟﻬﻨﻢ ))ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋًﺎ ﻓﺎﺳﻠﻜﻮﻩ(( ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ‬
‫ﺃﻥ ﻳﻔﻌﻞ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‪،‬‬

‫))ﻓﻴﻮﻣﺌﺬ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺛﻖ ﻭﺛﺎﻗﻪ ﺃﺣﺪ ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﳌﻄﻤﺌﻨﺔ ﺍﺭﺟﻌﻲ ﺇﱃ ﺭﺑﻚ(( ﻧﺪﺍﺀ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﻄﻴﺒﺔ‬
‫ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻧﺪﺍﺀ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺻﱪﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ))ﺍﺭﺟﻌﻲ ﺇﱃ ﺭﺑﻚ ﺭﺍﺿﻴﺔ ﻣﺮﺿﻴﺔ ﻓﺎﺩﺧﻠﻲ ﰲ ﻋﺒﺎﺩﻱ ﻭﺍﺩﺧﻠﻲ‬
‫ﺟﻨﱵ(( ﺃﻱ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﳌﻄﻤﺌﻨﺔ‪ ،‬ﺩﻋﻮﺓ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﻔﺴﻚ ﺍﻟﻄﻴﺒﺔ ﺃﻥ ﺗﺪﺧﻞ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﻋﺒﺪًﺍ‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻳﻨﺴﻮﻥ ﺃﻬﻧﻢ ﻋﺒﻴﺪ ﷲ ﻳﺘﺼﺮﻑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻛﺄﻧﻪ ﺳﻴﺪ ﻋﻠﻰ ﻣﺎﻟﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﺳﻴﺪ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﻭﻧﺴﻰ ﺃﻧﻪ ﻋﺒﺪ ﷲ ))ﻓﺎﺩﺧﻠﻲ ﰲ ﻋﺒﺎﺩﻱ ﻭﺍﺩﺧﻠﻲ ﺟﻨﱵ(( ﻓﺈﻧﻪ ﻣﻦ ﺩﺧﻞ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﺩﺧﻞ ﺟﻨﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺭﻭﻯ ﺍﳍﺮﻭﻱ‬
‫ﺑﺴﻨﺪﻩ ﻋﻦ ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺃﰊ ﻫﺎﺷﻢ ﻗﺎﻝ‪ :‬ﺃﹸﺳﺮﺕ ﰲ ﺑﻼﺩ ﺍﻟﺮﻭﻡ ﻓﺠﺎﺀﻧﺎ ﺍﳌﻠﻚ‪ ،‬ﻣﻠﻚ ﺍﻟﺮﻭﻡ ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺮﺗﺪ ﻋﻦ ﺩﻳﻨﻨﺎ‬
‫ﻓﺎﺭﺗﺪ ﺛﻼﺛﺔ ﻭﻛﻨﺖ ﻣﻨﻬﻢ ﻭﺟﻲﺀ ﺑﺎﻟﺮﺍﺑﻊ ﻓﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﺮﺗﺪ ﻓﺄﰉ ﻓﻘﻄﻊ ﺭﺃﺳﻪ ﻭﺭﻣﻲ ﰲ ﺍﻟﻨﻬﺮ ﻓﻐﺎﺹ ﺭﺃﺳﻪ ﺑﺎﻟﺪﻡ ﰲ‬
‫ﺍﻟﻨﻬﺮ ﺣﱴ ﺭﺳﺐ ﰒ ﺻﻌﺪ ﻭﺗﻜﻠﻤﺖ ﺍﻟﺮﺃﺱ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﻓﻼﻥ‪ ،‬ﻭﻳﺎ ﻓﻼﻥ‪ ،‬ﻭﻳﺎ ﻓﻼﻥ ﻳﻨﺎﺩﻳﻬﻢ ﺑﺄﲰﺎﺋﻬﻢ ))ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ‬
‫ﺍﳌﻄﻤﺌﻨﺔ ﺍﺭﺟﻌﻲ ﺇﱃ ﺭﺑﻚ ﺭﺍﺿﻴﺔ ﻣﺮﺿﻴﺔ ﻓﺎﺩﺧﻠﻲ ﰲ ﻋﺒﺎﺩﻱ ﻭﺍﺩﺧﻠﻲ ﺟﻨﱵ(( ﻓﺎﺿﻄﺮﺑﺖ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺳﻘﻂ ﻛﺮﺳﻲ‬
‫ﺍﳌﻠﻚ ﻭﻛﺎﺩﺕ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻥ ﺗﺴﻠﻢ ﻭﻋﺎﺩ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﻔﺪﺍﺀ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ ﺃﰊ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٦٠‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
 ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ )) ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ(( ﺍﳊﺠﺮﺍﺕ ‪.١‬ﻧﺪﺍﺀ‬
‫ﻣﻦ ﺍﷲ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ ﺑﺎﻟﻐﻴﺐ ‪ .‬ﻭﺍﺳﺘﺠﺎﺷﺔ ﻟﻘﻠﻮﻬﺑﻢ ﺑﺎﻟﺼﻔﺔ ﺍﻟﱵ ﺗﺮﺑﻄﻬﻢ ﺑﻪ ‪ ،‬ﻭﺗﺸﻌﺮﻫﻢ ﺑﺄﻬﻧﻢ ﻟﻪ ‪ ،‬ﻭﺃﻬﻧﻢ ﳛﻤﻠﻮﻥ‬
‫ﺷﺎﺭﺗﻪ ‪ ،‬ﻭﺃﻬﻧﻢ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻛﺐ ﻋﺒﻴﺪﻩ ﻭﺟﻨﻮﺩﻩ ‪ ،‬ﻭﺃﻬﻧﻢ ﻫﻨﺎ ﻷﻣﺮ ﻳﻘﺪﺭﻩ ﻭﻳﺮﻳﺪﻩ ‪ ،‬ﻭﺃﻧﻪ ﺣﺒﺐ ﺇﻟﻴﻬﻢ ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ‬
‫ﻗﻠﻮﻬﺑﻢ ﺍﺧﺘﻴﺎﺭﺍ ﳍﻢ ﻭﻣﻨﺔ ﻋﻠﻴﻬﻢ ‪ ،‬ﻓﺄﻭﱃ ﳍﻢ ﺃﻥ ﻳﻘﻔﻮﺍ ﺣﻴﺚ ﺃﺭﺍﺩ ﳍﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ‪ ،‬ﻭﺃﻥ ﻳﻘﻔﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻣﻮﻗﻒ‬
‫ﺍﳌﻨﺘﻈﺮ ﻟﻘﻀﺎﺋﻪ ﻭﺗﻮﺟﻴﻬﻪ ﰲ ﻧﻔﺴﻪ ﻭﰲ ﻏﲑﻩ ‪ ،‬ﻳﻔﻌﻞ ﻣﺎ ﻳﺆﻣﺮ ﻭﻳﺮﺿﻰ ﲟﺎ ﻳﻘﺴﻢ ‪ ،‬ﻭﻳﺴﻠﻢ ﻭﻳﺴﺘﺴﻠﻢ‪:‬‬
‫) ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ(‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪ ،‬ﻻ ﺗﻘﺘﺮﺣﻮﺍ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﻗﺘﺮﺍﺣﺎ ‪ ،‬ﻻ ﰲ ﺧﺎﺻﺔ ﺃﻧﻔﺴﻜﻢ ‪ ،‬ﻭﻻ ﰲ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ ﻣﻦ ﺣﻮﻟﻜﻢ ‪.‬‬
‫ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﰲ ﺃﻣﺮ ﻗﺒﻞ ﻗﻮﻝ ﺍﷲ ﻓﻴﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ‪ ،‬ﻭﻻ ﺗﻘﻀﻮﺍ ﰲ ﺃﻣﺮ ﻻ ﺗﺮﺟﻌﻮﻥ ﻓﻴﻪ ﺇﱃ ﻗﻮﻝ ﺍﷲ ﻭﻗﻮﻝ ﺭﺳﻮﻟﻪ ‪.‬‬
‫ﻭﻗﺪ ﻗﺮﻥ ﺍﷲ ﻋﺰّ ﻭﺟﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﻔﺴﻪ ﺑﺮﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ‬
‫ﺍﳌﺒﻠﻎ ﺍﻟﻮﺣﻴﺪ ﻋﻦ ﺭﺑﻪ ‪ ،‬ﻭﻧﺒّﻪ ﺍﳌﺆﻣﻦ ﺇﱃ ﺃﻧﻪ ﺩﺍﺋﻤﺎﹰ ﰲ ﺣﻀﺮﺓ ﺭﺑﻪ )) ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ((‬
‫ﺍﳊﺪﻳﺪ ‪ ، ٤‬ﻭﻋﻠﻴﻪ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻷﻭﺍﻣﺮﻩ ؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺻﻤﻴﻢ ﺗﻘﻮﻯ ﺍﷲ ﻭﻫﺬﻩ‬
‫ﺍﻟﺘﻘﻮﻯ ﺗﻘﺘﻀﻲ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻣﻮﺭ ﻣﻨﻬﺎ ‪:‬‬
‫ﻋﺪﻡ ﺗﻘﺪﱘ ﺭﺃﻳﻪ ﻋﻠﻰ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻓﻼ ﻳﻘﻮﻝ ﻭﻻ ﻳﻘﻀﻲ ﰲ ﺍﻟﺪﻳﻦ ﲞﻼﻑ ﻣﺎ ﺗﻨﺺ ﻋﻠﻴﻪ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻻ ﳚﻌﻞ ﻟﻨﻔﺴﻪ ﺗﻘﺪﻣﺎ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺍﶈﺒﺔ ﻭﺍﻟﻮﻻﺀ ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺭﺃﻳﻪ ﺗﺒﻌﹰﺎ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺗﻜﻮﻥ ﳏﺒﺘﻪ ﻭﻭﻻﺅﻩ ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻗﻮﻯ ﻭﺃﺷﺪ ﻣﻦ ﳏﺒﺘﻪ ﻭﻭﻻﺋﻪ ﻟﻨﻔﺴﻪ ﻭﺃﻫﻮﺍﺋﻪ ﻭﻣﺼﺎﳊﻪ‪ ،‬ﻭﻻ ﻳﻔﺘﺎﺕ‬
‫ﻋﻠﻰ ﺍﷲ ﺷﻴﺌﹰﺎ ﺃﻭ ﻳﻘﻄﻊ ﺃﻣﺮﹰﺍ ﺣﱴ ﳛﻜﻢ ﺍﷲ ﻓﻴﻪ ‪ ،‬ﻭﻳﺄﺫﻥ ﺑﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬

‫ﺭﻭﻯ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪ -‬ﺑﺎﺳﻨﺎﺩﻩ ‪ -‬ﻋﻦ ﻣﻌﺎﺫ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺣﻴﺚ ﻗﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﺑﻌﺜﻪ ﺇﱃ ﺍﻟﻴﻤﻦ‪ ":‬ﰈ ﲢﻜﻢ ؟ " ﻗﺎﻝ‪:‬ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻥ ﱂ ﲡﺪ ؟ "‬
‫ﻗﺎﻝ‪:‬ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ":‬ﻓﺈﻥ ﱂ ﲡﺪ ؟ " ﻗﺎﻝ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪:-‬ﺃﺟﺘﻬﺪ‬
‫ﺭﺃﻳﻲ ‪ .‬ﻓﻀﺮﺏ ﰲ ﺻﺪﺭﻩ ﻭﻗﺎﻝ " ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻭﻓﻖ ﺭﺳﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﻳﺮﺿﻲ ﺭﺳﻮﻝ ﺍﷲ "‬
‫‪.‬‬
‫ﻭﺣﱴ ﻟﻜﺄﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺄﳍﻢ ﻋﻦ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ‪ ،‬ﻭﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ‪ ،‬ﻭﻫﻢ ﻳﻌﻠﻤﻮﻧﻪ‬
‫ﺣﻖ ﺍﻟﻌﻠﻢ ‪ ،‬ﻓﻴﺘﺤﺮﺟﻮﻥ ﺃﻥ ﳚﻴﺒﻮﺍ ﺇﻻ ﺑﻘﻮﳍﻢ‪:‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ‪ .‬ﺧﺸﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻗﻮﳍﻢ ﺗﻘﺪﻡ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫!‬
‫ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ ﻧﻔﻴﻊ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﺜﻘﻔﻲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺄﻝ ﰲ ﺣﺠﺔ‬
‫ﺍﻟﻮﺩﺍﻉ‪:‬‬
‫"ﺃﻱ ﺷﻬﺮ ﻫﺬﺍ ؟ " ‪ . .‬ﻗﻠﻨﺎ‪:‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ‪ .‬ﻓﺴﻜﺖ ﺣﱴ ﻇﻨﻨﺎ ﺃﻧﻪ ﺳﻴﺴﻤﻴﻪ ﺑﻐﲑ ﺍﲰﻪ ‪ .‬ﻓﻘﺎﻝ‪ ":‬ﺃﻟﻴﺲ ﺫﺍ ﺍﳊﺠﺔ ؟ "‬
‫ﻗﻠﻨﺎ ﺑﻠﻰ ! ﻗﺎﻝ‪ ":‬ﺃﻱ ﺑﻠﺪ ﻫﺬﺍ ؟ " ﻗﻠﻨﺎ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ‪ .‬ﻓﺴﻜﺖ ﺣﱴ ﻇﻨﻨﺎ ﺃﻧﻪ ﺳﻴﺴﻤﻴﻪ ﺑﻐﲑ ﺍﲰﻪ ‪ .‬ﻓﻘﺎﻝ‪ ":‬ﺃﻟﻴﺲ‬
‫ﺍﻟﺒﻠﺪﺓ ﺍﳊﺮﺍﻡ ؟ " ﻗﻠﻨﺎ‪ :‬ﺑﻠﻰ ! ﻗﺎﻝ‪ ":‬ﻓﺄﻱ ﻳﻮﻡ ﻫﺬﺍ ؟ " ﻗﻠﻨﺎ‪:‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ‪ .‬ﻓﺴﻜﺖ ﺣﱴ ﻇﻨﻨﺎ ﺃ ﻧﻪ ﺳﻴﺴﻤﻴﻪ ﺑﻐﲑ ﺍﲰﻪ‬
‫‪ .‬ﻓﻘﺎﻝ‪:‬ﺃﻟﻴﺲ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ؟ ﻗﻠﻨﺎ ﺑﻠﻰ ! ‪ . .‬ﺍﱁ ‪.‬‬
‫ﻓﻬﺬﻩ ﺻﻮﺭﺓ ﻣﻦ ﺍﻷﺩﺏ ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﺤﺮﺝ ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻘﻮﻯ ‪ ،‬ﺍﻟﱵ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻌﺪ ﲰﺎﻋﻬﻢ ﺫﻟﻚ ﺍﻟﻨﺪﺍﺀ ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺍﻟﺘﻮﺟﻴﻪ ‪ ،‬ﻭﺗﻠﻚ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺘﻘﻮﻯ ‪ ،‬ﺗﻘﻮﻯ ﺍﷲ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬
 ‫) ‪ ( ٦١‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ‪ ...‬ﺍﻻﻳﺔ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ )) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ‬
‫ﺁﻣﻨﻮﺍ ﻻ ﺗﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ ﻭﻻ ﲡﻬﺮﻭﺍ ﻟﻪ ﺑﺎﻟﻘﻮﻝ ﻛﺠﻬﺮ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﺃﻥ ﲢﺒﻂ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﻧﺘﻢ ﻻ‬
‫ﺗﺸﻌﺮﻭﻥ(( ﺍﳊﺠﺮﺍﺕ ‪٢‬‬
‫ﻭﻗﺪ ﻬﻧﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻦ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ‪:‬‬
‫ﻋﻦ ﺍﻟﺘﻘﺪﻡ ﺑﲔ ﻳﺪﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺎ ﻻ ﻳﺄﺫﻥ ﺑﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻵﺭﺍﺀ ﻭﺍﻷﺣﻜﺎﻡ‬
‫ﻋﻦ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﲝﻀﺮﺗﻪ ‪.‬‬
‫ﻋﻦ ﺍﳉﻔﺎﺀ ﰲ ﳐﺎﻃﺒﺘﻪ ﻭﳏﺎﻭﺭﺗﻪ ‪.‬‬
‫ﻛﻤﺎ ﺃﻣﺮ ﺑﺘﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺗﻮﻗﲑﻩ ﻭﺧﻔﺾ ﺍﻟﺼﻮﺕ ﲝﻀﺮﺗﻪ ﻭﻋﻨﺪ ﳐﺎﻃﺒﺘﻪ‪ ،‬ﻭﺍﻟﺘﺰﺍﻡ ﺗﻮﺟﻴﻬﺎﺗﻪ ﻭﺃﻭﺍﻣﺮﻩ‬
‫‪ .‬ﻭﲟﺎ ﺃﻥ ﺣﺮﻣﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺎ ﻛﺤﺮﻣﺘﻪ ﻣﻴﺘﺎ ‪ ،‬ﻭﻛﻼﻣﻪ ﺍﳌﺴﻤﻮﻉ ﻣﻨﻪ ﻣﺒﺎﺷﺮﺓ ﻛﻜﻼﻣﻪ ﺍﳌﺮﻭﻱ ﻋﻨﻪ ﺑﻌﺪ‬
‫ﻣﻮﺗﻪ ﰲ ﺍﻟﺮﻓﻌﺔ ﻭﺍﻹﻟﺰﺍﻡ ‪ ،‬ﻓﻘﺪ ﻭﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺴﻤﻊ ﺣﺪﻳﺜﻪ ﻭﺳﻨﺘﻪ ﻭﻫﺪﻳﻪ ﺃﻻ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻋﻠﻴﻪ ﺃﻭ ﻳﻌﺮﺽ ﻋﻨﻪ ؛‬
‫ﻷﻥ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻭﺍﳉﻬﺮ ﺑﻪ ﰲ ﺣﻀﺮﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﻋﻨﺪ ﺗﻼﻭﺓ ﺳﻨﺘﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻠﺔ ﺍﻻﺣﺘﺸﺎﻡ ﻭﺗﺮﻙ‬
‫ﺍﻻﺣﺘﺮﺍﻡ ‪ ،‬ﰒ ﻋﻘﺐ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺑﻘﻮﻟﻪ )) ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻐﻀﻮﻥ ﺃﺻﻮﺍﻬﺗﻢ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬
‫ﺍﻣﺘﺤﻦ ﺍﷲ ﻗﻠﻮﻬﺑﻢ ﻟﻠﺘﻘﻮﻯ ﳍﻢ ﻣﻐﻔﺮﺓ ﻭﺃﺟﺮ ﻋﻈﻴﻢ (( ﺍﳊﺠﺮﺍﺕ ‪٣‬‬
‫ﺻُﺒ ٌﺮ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﳎﺮﺑﻮﻥ ﳍﺎ ﻭﻣﺪﺭﺑﻮﻥ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺃﻗﻮﻳﺎﺀ ﻋﻠﻰ ﲢﻤﻞ ﻣﺸﺎﻗﻬﺎ ؛ ﻓﺤﻜﻢ ﺑﺬﻟﻚ ﺑﺎﻹﺧﻼﺹ‬ ‫ﺃﻱ ﺃﻬﻧﻢ ُ‬
‫ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﻟﻠﻤﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﺘﺼﻔﻮﻥ ﺑﺎﶈﺒﺔ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻮﻻﺀ ﳍﻤﺎ‪ ،‬ﻭﺗﻘﺪﱘ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺁﺭﺍﺋﻬﻢ‬
‫ﻭﺃﻫﻮﺍﺋﻬﻢ ﻭﻣﺼﺎﳊﻬﻢ ‪ ،‬ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺎ ﻭﻣﻴﺘﺎ ﻭﻏﺾ ﺍﻟﺼﻮﺕ ﲝﻀﺮﺗﻪ ﺃﻭ ﻋﻨﺪ ﲰﺎﻉ‬
‫ﺳﻨﺘﻪ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻋﻨﺪﻣﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ " :‬ﻻ ﺃﻛﻠﻤﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻻ ﺍﻟﺴﺮﺍﺭ ﺣﱴ ﺃﻟﻘﻰ ﺍﷲ "‬
‫‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺇﺫﺍ ﻗﺪﻡ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻡ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﻳﻌﻠﻤﻬﻢ ﻛﻴﻒ ﻳﺴﻠﻤﻮﻥ ﻭﻳﺄﻣﺮﻫﻢ‬
‫ﺑﺎﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬

‫ﻭﻳﺴﺘﻨﺒﻂ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﻟﻘﻴﺎﺱ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﻭﺟﻮﺏ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺫﻭﻱ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﻟﺪﻋﻮﺓ‬
‫ﻭﺍﳉﻬﺎﺩ ﻭﻛﺒﺎﺭ ﺍﻟﺴﻦ ‪ ،‬ﻭﺍﻟﺮﻓﻖ ﻬﺑﻢ ﻭﻋﺪﻡ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ‪ ،‬ﻭﺍﻻﺳﺘﺤﻴﺎﺀ ﲝﻀﺮﻬﺗﻢ ‪ ،‬ﳑﺎ ﺗﺆﻛﺪﻩ ﻧﺼﻮﺹ ﻛﺜﲑﺓ‬
‫ﻻ ﻳﺘﺴﻊ ﺍﺠﻤﻟﺎﻝ ﳍﺎ ﺣﺎﻟﻴﺎ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٦٢‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ‪....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ )) ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ ﺃﻥ ﺗﺼﻴﺒﻮﺍ ﻗﻮﻣﺎ ﲜﻬﺎﻟﺔ ﻓﺘﺼﺒﺤﻮﺍ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﺘﻢ ﻧﺎﺩﻣﲔ((‬
‫ﺍﳊﺠﺮﺍﺕ ‪.٦‬‬
‫ﻭﲟﺎ ﺃﻥ ﺍﻟﻔﺴﻘﺔ ﺃﻭﻟﻴﺎﺀ ﻟﻠﺸﻴﻄﺎﻥ ‪ ،‬ﻭﺍﻟﺸﻴﻄﺎﻥ ﻋﺪﻭ ﻟﻠﻤﺆﻣﻦ ﺍﻟﺼﺎﺩﻕ ؛ ﻓﺈﻥ ﻫﻢّ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻭﻟﻴﺎﺋﻪ ﺍﻟﻔﺴﻘﺔ ﺩﺍﺋﻤﺎ ﻫﻮ‬
‫ﺇﻳﻘﺎﻉ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻭﲤﺰﻳﻖ ﺻﻔﻬﻢ ﺑﻨﻘﻞ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻜﺎﺫﺑﺔ ﻭﺍﳌﻠﻔﻘﺔ ‪ ،‬ﻭﺍﻷﺿﺎﻟﻴﻞ ﺍﳌﺨﺘﺮﻋﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﻗﻞ ﻓﺎﺳﻘﺎ‬
 ‫ﻭﺟﺐ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﺒﲔ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻷﻣﺮ ‪ .‬ﻭﻳﻨﻄﺒﻖ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺮﺑﺎﱐ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻷﻧﺒﺎﺀ ﻭﺍﻟﺘﺤﺎﻟﻴﻞ‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﻨﺸﺮﻫﺎ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺮﺋﻴﺔ ﻭﺍﳌﺴﻤﻮﻋﺔ ﻭﺍﳌﻜﺘﻮﺑﺔ ﺍﻟﱵ ﻳﺸﺮﻑ ﻋﻠﻴﻬﺎ ﻓﺴﺎﻕ‬
‫ﺍﻷﻣﺔ ﺃﻭ ﺃﻋﺪﺍﺅﻫﺎ ؛ ﻷﻥ ﻏﺎﻳﺔ ﻫﺆﻻﺀ ﰲ ﺍﻷﺻﻞ ﻓﺘﻨﺔ ﺍﻷﻣﺔ ﻭﺇﺿﻌﺎﻓﻬﺎ ﻭﺇﻓﺴﺎﺩ ﺃﺣﻮﺍﳍﺎ ‪.‬‬
‫‪ ...‬ﻭﲟﺎ ﺃﻥ ﻧﺘﻴﺠﺔ ﺍﻟﺜﻘﺔ ﰲ ﺍﻟﻔﺴﺎﻕ ﻭﻧﻘﻮﳍﻢ ﻭﺃﺧﺒﺎﺭﻫﻢ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﺘﻘﺎﺗﻞ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻓﻘﺪ ﻋﻘﺐ ﺳﺒﺤﺎﻧﻪ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻹﺭﺷﺎﺩ ﺇﱃ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺑﻘﻮﻟﻪ‬

‫)) ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻓﻴﻜﻢ ﺭﺳﻮﻝ ﺍﷲ ﻟﻮ ﻳﻄﻴﻌﻜﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﺮ ﻟﻌﻨﺘﻢ ﻭﻟﻜﻦ ﺍﷲ ﺣﺒﺐ ﺇﻟﻴﻜﻢ ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ ﻗﻠﻮﺑﻜﻢ‬
‫ﻭﻛﺮﻩ ﺇﻟﻴﻜﻢ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﺮﺍﺷﺪﻭﻥ (( ﺍﳊﺠﺮﺍﺕ ‪ ٧‬ﻭﻓﻴﻬﺎ ﺗﺬﻛﲑ ﺑﺄﻥ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻔﱳ ﰲ‬
‫ﺍﺗﺒﺎﻉ ﺳﻨﺘﻪ ﻭﻫﺪﻳﻪ ﻭﻋﺪﻡ ﻋﺼﻴﺎﻥ ﺃﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺎ ﻭﻣﻴﺘﺎ ‪ .‬ﻭﻣﺮﺩ ﺫﻟﻚ ﺇﱃ ﲤﺴﻚ ﺍﻟﻘﻠﺐ‬
‫ﺑﺎﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳉﻨﺎﻥ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ ‪ ،‬ﻭﻧﻔﻮﺭﻩ ﻭﻛﺮﺍﻫﻴﺘﻪ ﻟﻠﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ‬
‫ﻭﺍﻟﻌﺼﻴﺎﻥ ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻭﻓﻀﻞ ‪ .‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺄﻝ ﺭﺑﻪ ﺃﻥ ﻳﺜﺒﺘﻪ ﻋﻠﻰ‬
‫ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺃﻥ ﳚﺪﺩ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺒﻪ ‪.‬‬
‫ﻭﺍﺧﺘﻴﺎﺭ ﺍﷲ ﻟﻔﺮﻳﻖ ﻣﻦ ﻋﺒﺎﺩﻩ ‪ ،‬ﻟﻴﺸﺮﺡ ﺻﺪﻭﺭﻫﻢ ﻟﻺﳝﺎﻥ ‪ ،‬ﻭﳛﺮﻙ ﻗﻠﻮﻬﺑﻢ ﺇﻟﻴﻪ ‪ ،‬ﻭﻳﺰﻳﻨﻪ ﳍﻢ ﻓﺘﻬﻔﻮ ﺇﻟﻴﻪ ﺃﺭﻭﺍﺣﻬﻢ ‪،‬‬
‫ﻭﺗﺪﺭﻙ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﲨﺎﻝ ﻭﺧﲑ ‪ . .‬ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻭﻧﻌﻤﺔ ‪ ،‬ﺩﻭﻬﻧﺎ ﻛﻞ ﻓﻀﻞ ﻭﻛﻞ ﻧﻌﻤﺔ ‪ .‬ﺣﱴ ﻧﻌﻤﺔ ﺍﻟﻮﺟﻮﺩ‬
‫ﻭﺍﳊﻴﺎﺓ ﺃﺻﻼ ‪ ،‬ﺗﺒﺪﻭ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺃﻗﻞ ﻣﻦ ﻧﻌﻤﺔ ﺍﻹﳝﺎﻥ ﻭﺃﺩﱏ‬

‫‪ ...‬ﰒ ﺿﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳍﺬﻩ ﺍﻟﻔﱳ ﻣﺜﻼ ﻓﻴﻤﺎ ﻳﻘﻊ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﲣﺎﺻﻢ ﻭﺗﻘﺎﺗﻞ ‪ ،‬ﻓﻘﺎﻝ ‪ )) :‬ﻭﺇﻥ ﻃﺎﺋﻔﺘﺎﻥ ﻣﻦ‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﻗﺘﺘﻠﻮﺍ ﻓﺄﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ‪ ،‬ﻓﺈﻥ ﺑﻐﺖ ﺇﺣﺪﺍﳘﺎ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻓﻘﺎﺗﻠﻮﺍ ﺍﻟﱵ ﺗﺒﻐﻲ ﺣﱴ ﺗﻔﻲﺀ ﺇﱃ ﺃﻣﺮ ﺍ ﷲ ‪ ،‬ﻓﺈﻥ‬
‫ﻓﺎﺀﺕ ﻓﺄﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻌﺪﻝ ﻭﺃﻗﺴﻄﻮﺍ ﺇﻥ ﺍﷲ ﳛﺐ ﺍﳌﻘﺴﻄﲔ (( ﺍﳊﺠﺮﺍﺕ ‪ ٩‬ﰒ ﺃﻛﺪ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻞ ﻭﺍﻟﻮﺷﻴﺠﺔ‬
‫ﺍﳌﺘﻴﻨﺔ ﰲ ﺍﻟﺼﻒ ﺍﳌﺆﻣﻦ ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺍﻷﺧﻮﺓ ﰲ ﺍﷲ ﻓﻘﺎﻝ ))ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ (( ﺍﳊﺠﺮﺍﺕ ‪، ١٠‬‬
‫ﻭﻫﻮ ﻣﺎ ﺑﻴﻨﺘﻪ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﺍﳌﺴﻠﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ ﻻ ﻳﻈﻠﻤﻪ ﻭﻻ‬
‫ﻳﺴﻠﻤﻪ ( ‪ )) -‬ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻣﺜﻞ ﺍﳉﺴﺪ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ‬
‫ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ (( ‪ ))-‬ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ﺍﳌﺮﺻﻮﺹ ‪ -‬ﻭﺷﺒﻚ ﺑﲔ ﺃﺻﺎﺑﻌﻪ (( ‪ )) -‬ﻣﻨﺰﻟﺔ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﳌﺆﻣﻦ‬
‫ﻣﻨﺰﻟﺔ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﳉﺴﺪ ‪ ،‬ﻣﱴ ﺍﺷﺘﻜﻰ ﺍﳉﺴﺪ ﺍﺷﺘﻜﻰ ﻟﻪ ﺍﻟﺮﺃﺱ ﻭﻣﱴ ﻣﺎ ﺍﺷﺘﻜﻰ ﺍﻟﺮﺃﺱ ﺍﺷﺘﻜﻰ ﺳﺎﺋﺮ ﺍﳉﺴﺪ((‪ .‬ﻭﻗﺪ‬
‫ﺃﻭﺭﺩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ _ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ _ ﺃﻧﻪ ﻗﺎﻝ ‪)) :‬ﻣﺎﻣﻦ ﺍﻣﺮﺉ ﳜﺬﻝ ﺍﻣﺮﺀﺍ‬
‫ﻣﺴﻠﻤﺎ ﰲ ﻣﻮﺿﻊ ﺗﻨﺘﻬﻚ ﻓﻴﻪ ﺣﺮﻣﺘﻪ ﻭﻳﻨﺘﻘﺺ ﻓﻴﻪ ﻣﻦ ﻋﺮﺿﻪ ﺇﻻ ﺧﺬﻟﻪ ﺍﷲ ﰲ ﻣﻮﻃﻦ ﳛﺐ ﻓﻴﻪ ﻧﺼﺮﺗﻪ ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺍﻣﺮﺉ‬
‫ﻳﻨﺼﺮ ﻣﺴﻠﻤﺎ ﰲ ﻣﻮﺿﻊ ﻳﻨﺘﻘﺺ ﻓﻴﻪ ﻣﻦ ﻋﺮﺿﻪ ﻭﻳﻨﺘﻬﻚ ﻣﻦ ﺣﺮﻣﺘﻪ ﺇﻻ ﻧﺼﺮﻩ ﺍﷲ ﰲ ﻣﻮﻃﻦ ﳛﺐ ﻧﺼﺮﺗﻪ (( ‪ -‬ﺍﳊﺪﻳﺚ‬
‫ﺭﻗﻢ ‪ - ٤٨٨٤‬؛‬
‫ﰒ ﻗﺮﻥ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﺑﺎﻟﺘﻘﻮﻯ ﻭﺟﻌﻠﻪ ﻣﺪﻋﺎﺓ ﻟﻨﺰﻭﻝ ﺍﻟﺮﲪﺔ ﻋﻠﻴﻬﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪)) :‬ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻟﻌﻠﻜﻢ‬
‫ﺗﺮﲪﻮﻥ (( ﺍﳊﺠﺮﺍﺕ ‪ ، ١٠‬ﻷﻥ ﺍﳌﻴﻞ ﻟﻠﺼﻠﺢ ﻭﺇﻳﺜﺎﺭﻩ ‪ ،‬ﺍﻧﺒﺜﺎﻕ ﻓﻄﺮﻱ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ‪ ،‬ﻭﺍﻟﺘﻘﻮﻯ ﻫﻲ ﺍﻟﻘﻨﺎﺓ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﱵ‬
‫ﺗﻨﺰﻝ ﻣﻨﻬﺎ ﺍﻟﺮﲪﺔ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬
 ‫) ‪ ( ٦٣‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ‪ ....‬ﺍﻻﻳﺔ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ )) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ‬
‫ﺁﻣﻨﻮﺍ ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺧﲑﺍ ﻣﻨﻬﻢ ﻭﻻ ﻧﺴﺎﺀ ﻣﻦ ﻧﺴﺎﺀ ﻋﺴﻰ ﺃﻥ ﻳﻜﻦ ﺧﲑﺍ ﻣﻨﻬﻦ ‪ ،‬ﻭﻻ ﺗﻠﻤﺰﻭﺍ‬
‫ﺃﻧﻔﺴﻜﻢ ﻭﻻ ﺗﻨﺎﺑﺰﻭﺍ ﺑﺎﻷﻟﻘﺎﺏ ﺑﺌﺲ ﺍﻻﺳﻢ ﺍﻟﻔﺴﻮﻕ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻭﻣﻦ ﱂ ﻳﺘﺐ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻈﺎﳌﻮﻥ (( ﺍﳊﺠﺮﺍﺕ ‪. ١١‬‬
‫ﻭﻗﺪ ﻳﺴﺨﺮ ﺍﻟﺮﺟﻞ ﺍﻟﻐﲏ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﻔﻘﲑ ‪ .‬ﻭﺍﻟﺮﺟﻞ ﺍﻟﻘﻮﻱ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﻀﻌﻴﻒ ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺍﻟﺴﻮﻱ ﻣﻦ ﺍﻟﺮﺟﻞ‬
‫ﺍﳌﺆﻭﻑ ‪ .‬ﻭﻗﺪ ﻳﺴﺨﺮ ﺍﻟﺬﻛﻲ ﺍﳌﺎﻫﺮ ﻣﻦ ﺍﻟﺴﺎﺫﺝ ﺍﳋﺎﻡ ‪ .‬ﻭﻗﺪ ﻳﺴﺨﺮ ﺫﻭ ﺍﻷﻭﻻﺩ ﻣﻦ ﺍﻟﻌﻘﻴﻢ ‪ .‬ﻭﺫﻭ ﺍﻟﻌﺼﺒﻴﺔ ﻣﻦ ﺍﻟﻴﺘﻴﻢ ‪.‬‬
‫‪ . .‬ﻭﻗﺪ ﺗﺴﺨﺮ ﺍﳉﻤﻴﻠﺔ ﻣﻦ ﺍﻟﻘﺒﻴﺤﺔ ‪ ،‬ﻭﺍﻟﺸﺎﺑﺔ ﻣﻦ ﺍﻟﻌﺠﻮﺯ ‪ ،‬ﻭﺍﳌﻌﺘﺪﻟﺔ ﻣﻦ ﺍﳌﺸﻮﻫﺔ ‪ ،‬ﻭﺍﻟﻐﻨﻴﺔ ﻣﻦ ﺍﻟﻔﻘﲑﺓ ‪ . .‬ﻭﻟﻜﻦ‬
‫ﻫﺬﻩ ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﻗﻴﻢ ﺍﻷﺭﺽ ﻟﻴﺴﺖ ﻫﻲ ﺍﳌﻘﻴﺎﺱ ‪ ،‬ﻓﻤﻴﺰﺍﻥ ﺍﷲ ﻳﺮﻓﻊ ﻭﳜﻔﺾ ﺑﻐﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺯﻳﻦ !‬
‫ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻜﺘﻔﻲ ﻬﺑﺬﺍ ﺍﻹﳛﺎﺀ ‪ ،‬ﺑﻞ ﻳﺴﺘﺠﻴﺶ ﻋﺎﻃﻔﺔ ﺍﻷﺧﻮﺓ ﺍﻹﳝﺎﻧﻴﺔ ‪ ،‬ﻭﻳﺬﻛﺮ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺄﻬﻧﻢ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‬
‫ﻣﻦ ﻳﻠﻤﺰﻫﺎ ﻓﻘﺪ ﳌﺰﻫﺎ‪) :‬ﻭﻻ ﺗﻠﻤﺰﻭﺍ ﺃﻧﻔﺴﻜﻢ(‪ . .‬ﻭﺍﻟﻠﻤﺰ‪ :‬ﺍﻟﻌﻴﺐ‬
‫ﻓﺒﲔ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺑﲔ ﺍﻷﻗﻮﺍﻡ ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ ‪ ،‬ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﺑﻜﺎﻓﺔ ﺃﻟﻮﺍﻬﻧﻢ ﻭﻋﻘﺎﺋﺪﻫﻢ ﻭﻣﺮﺍﺗﺒﻬﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺣﺚ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺍﻟﻘﺪﻭﺓ ﰲ ﺍﻻﻟﺘﺰﺍﻡ ﻬﺑﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﻳﻨﻬﻰ ﻋﻦ ﺛﻼﺙ ﻣﺴﺎﻭﺉ‬
‫ﺧﻠﻘﻴﺔ ﲤﻨﻊ ﺍﳌﻮﺩﺓ ﻭﺗﺼﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻖ ‪ ،‬ﻭﺗﺜﲑ ﺍﻷﺣﻘﺎﺩ ﻭﺍﻟﻔﱳ ﻭﺍﻟﻌﻨﺎﺩ ‪ ،‬ﻭﻫﻲ ‪ :‬ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﻠﻤﺰ ﻭﺍﻟﻨﺒﺰ ‪.‬‬
‫‪ ...‬ﻓﺎﻟﺴﺨﺮﻳﺔ ﻫﻲ ﺃﻥ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺃﺧﻴﻪ ﺑﻌﲔ ﺍﻻﺣﺘﻘﺎﺭ ﻭﺍﻻﺳﺘﺼﻐﺎﺭ ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺳﺨﺮﺕ ﻣﻨﻪ ﺃﻭ ﺍﺣﺘﻘﺮﺗﻪ ﺃﻋﻠﻰ‬
‫ﻭﺃﺟﻞ ﻣﻨﻚ ﰲ ﺳﺎﻋﺘﻪ ﺗﻠﻚ ‪ ،‬ﻭﻟﻌﻠﻪ ﻳﺘﻮﺏ ﺑﻌﺪ ﺫﻟﻚ ﻓﺘﻘﺒﻞ ﺗﻮﺑﺘﻪ ‪ ،‬ﻭﻟﻌﻠﻪ ﻳﺴﻠﻢ ﻓﻴﺤﺴﻦ ﺇﺳﻼﻣﻪ ﻭﺗﻜﻮﻥ ﻣﺮﺗﺒﺘﻪ ﻋﻨﺪ ﺍﷲ‬
‫ﺃﻋﻠﻰ ﻣﻨﻚ ‪ .‬ﻭﻟﻌﻞ ﺳﺨﺮﻳﺘﻚ ﻣﻨﻪ ﺗﺜﲑ ﰲ ﻧﻔﺴﻪ ﺍﻟﻌﺰﺓ ﺑﺎﻹﰒ ‪ ،‬ﻓﻴﺰﺩﺍﺩ ﺻﺪﻭﺩﺍ ﻋﻦ ﺍﳊﻖ ﻭﺣﻘﺪﺍ ﻋﻠﻰ ﺃﻫﻠﻪ ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻚ‬
‫ﻣﻦ ﺍﻟﻮﺯﺭ ﺑﺬﻟﻚ ﻧﺼﻴﺐ ‪.‬‬
‫‪ ...‬ﻭﺍﻟﻠﻤﺰ ‪ :‬ﻫﻮ ﺫﻛﺮ ﺍﻹﻧﺴﺎﻥ ﺃﺧﺎﻩ ﰲ ﺣﻀﺮﺗﻪ ﺑﻌﻴﻮﺑﻪ ‪.‬‬
‫‪ ...‬ﺃﻣﺎ ﺍﻟﻨﺒﺰ ‪ :‬ﻓﻬﻮ ﻣﻨﺎﺩﺍﺓ ﺍﻹﻧﺴﺎﻥ ﺃﺧﺎﻩ ﺑﺄﻟﻘﺎﺏ ﻳﻜﺮﻫﻬﺎ ﺃﻭ ﻳﻌﺪﻫﺎ ﳏﻘﺮﺓ ‪ ،‬ﺃﻭ ﻣﺜﲑﺓ ﻟﻠﺴﺨﺮﻳﺔ ‪.‬‬

‫‪ ...‬ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﻠﻤﺰ ﻭﺍﻟﻨﺒﺰ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﺃﻭ ﺑﲔ ﺍﻷﻗﻮﺍﻡ ﻭﺍﳉﻤﺎﻋﺎﺕ ؛ ﻓﺈﻥ ﺫﻟﻚ ﳏﺮﻡ ﳚﺐ ﺍﻹﻗﻼﻉ ﻋﻨﻪ ‪،‬‬
‫ﻭﺍﳌﺆﻣﻦ ﺃﺣﻖ ﻣﻦ ﻳﻠﺘﺰﻡ ﺑﺬﻟﻚ ؛ ﻷﻧﻪ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻗﺪﻭﺓ ﻓﻴﻪ ‪ ،‬ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﻫﺬﺍ ﺍﻹﰒ ﰲ ﺣﻖ ﺍﳌﺆﻣﻨﲔ ؛‬
‫ﻷﻧﻪ ﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻗﺪ ﻧﺒﺰ ﻧﻔﺴﻪ ﻭﺣﻘﺮﻫﺎ ﻭﺳﺨﺮ ﻣﻨﻬﺎ ‪ ،‬ﻓﺎﳌﺆﻣﻨﻮﻥ ﺟﺴﺪ ﻭﺍﺣﺪ ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ‪ } :‬ﻭﻻ ﺗﻠﻤﺰﻭﺍ‬
‫ﺃﻧﻔﺴﻜﻢ ﻭﻻ ﺗﻨﺎﺑﺰﻭﺍ ﺑﺎﻷﻟﻘﺎﺏ { ﺃﻱ ﻻ ﻳﻨﺎﺩﻱ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﻬﺑﺎ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٦٤‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻈﻦ‪....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ )) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻈﻦ ﺇﻥ ﺑﻌﺾ ﺍﻟﻈﻦ ﺇﰒ ‪ ،‬ﻭﻻ ﲡﺴﺴﻮﺍ ﻭﻻ ﻳﻐﺘﺐ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ‬
‫ﺃﳛﺐ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﺄﻛﻞ ﳊﻢ ﺃﺧﻴﻪ ﻣﻴﺘﺎ ﻓﻜﺮﻫﺘﻤﻮﻩ ‪ ،‬ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﺗﻮﺍﺏ ﺭﺣﻴﻢ (( ﺍﳊﺠﺮﺍﺕ ‪. ١٢‬‬
‫‪ ...‬ﻭﺇﺫ ﺣﺾ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﺑﺎﻟﻔﺎﺳﻖ ﻭﺍﻟﺘﺒﲔ ﰲ ﺃﻗﻮﺍﻟﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ‪ ،‬ﻬﻧﻰ ﻫﻨﺎ ﻋﻦ‬
‫ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﺑﺎﳌﺆﻣﻨﲔ ﻭﻋﻦ ﺍﻟﺘﺠﺴﺲ ﻋﻠﻴﻬﻢ ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻫﻢ ﺃﻭ ﻧﻘﻠﻬﺎ ﺇﱃ ﺃﻋﺪﺍﺋﻬﻢ ‪ ،‬ﻭﻋﻦ ﺍﻏﺘﻴﺎﻬﺑﻢ ‪،‬‬
‫ﻭﺍﻧﺘﻬﺎﻙ ﺃﻋﺮﺍﺿﻬﻢ ﰲ ﻏﻴﺒﺘﻬﻢ ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) ﺇﻳﺎﻛﻢ ﻭﺍﻟﻈﻦ ‪ ،‬ﻓﺈﻥ ﺍﻟﻈﻦ‬
‫ﺃﻛﺬﺏ ﺍﳊﺪﻳﺚ ‪ ،‬ﻭﻻ ﲡﺴﺴﻮﺍ ‪ ،‬ﻭﻻ ﲢﺴﺴﻮﺍ ﻭﻻ ﺗﻨﺎﻓﺴﻮﺍ ﻭﻻ ﲢﺎﺳﺪﻭﺍ ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ ‪ ،‬ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎ ‪ ،‬ﻭﻻ‬
‫ﳜﻄﺐ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ﺣﱴ ﻳﻨﻜﺢ ﺃﻭ ﻳﺘﺮﻙ (( ‪.‬‬
‫‪ ...‬ﻭﺍﻟﻐﻴﺒﺔ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﺍﻟﻐﻴﺒﺔ ‪ ،‬ﻭﺍﻹﻓﻚ ‪ ،‬ﻭﺍﻟﺒﻬﺘﺎﻥ ‪ .‬ﺍﻟﻐﻴﺒﺔ ﺃﻥ ﺗﻘﻮﻝ ﻣﺎ ﰲ ﺃﺧﻴﻚ ‪ ،‬ﻭﺍﻹﻓﻚ ﺃﻥ‬
‫ﺗﻘﻮﻝ ﻓﻴﻪ ﻣﺎ ﺑﻠﻐﻚ ﻋﻨﻪ ‪ ،‬ﻭﺍﻟﺒﻬﺘﺎﻥ ﺃﻥ ﺗﻘﻮﻝ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ‪.‬‬

‫‪ ...‬ﻭﻗﺪ ﻋﺪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﺬﻩ ﺍﳌﻮﺑﻘﺎﺕ ﲟﺜﺎﺑﺔ ﺃﻛﻞ ﳊﻢ ﺍﳌﺆﻣﻦ ﻣﻴﺘﺎ ‪ ،‬ﻓﻘﺎﻝ ‪ )) :‬ﺃﳛﺐ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﺄﻛﻞ ﳊﻢ ﺃﺧﻴﻪ‬
‫ﻣﻴﺘﺎ ﻓﻜﺮﻫﺘﻤﻮﻩ (( ‪ ،‬ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﺍﻟﺒﺸﺎﻋﺔ ﻭﺍﻟﻠﺆﻡ ﻭﺍﻻﳓﻄﺎﻁ ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﳌﻴﺖ ﻻ ﳛﺲ ﺑﺄﻛﻞ ﺍﻵﻛﻠﲔ ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻐﺎﺋﺐ‬
‫ﻻ ﻳﺴﻤﻊ ﻣﺎ ﻳﻘﻮﻟﻪ ﻓﻴﻪ ﺍﳌﻐﺘﺎﺏ ‪ .‬ﻭﺍﻟﻔﻌﻼﻥ ﻣﻌﺎ ) ﺍﻟﻐﻴﺒﺔ ﻭﺃﻛﻞ ﳊﻢ ﺍﳌﻴﺖ ( ﰲ ﺍﻟﺘﺤﺮﱘ ﺳﻮﺍﺀ ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺴﺘﻔﻴﺾ ‪:‬‬
‫)) ﻓﺈﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻴﻜﻢ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ(( ‪ .‬ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪)) :‬ﻣﻦ ﺃﻛﻞ ﲟﺴﻠﻢ‬
‫ﺃﻛﻠﺔ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻳﻄﻌﻤﻪ ﻣﺜﻠﻬﺎ ﻣﻦ ﺟﻬﻨﻢ‪ ،‬ﻭﻣﻦ ﻛﺴﻲ ﺛﻮﺑﺎ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻜﺴﻮﻩ ﻣﺜﻠﻪ ﻣﻦ ﺟﻬﻨﻢ ‪،‬‬
‫ﻭﻣﻦ ﻗﺎﻡ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ﻣﻘﺎﻡ ﺭﻳﺎﺀ ﻭﲰﻌﺔ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻡ ﺑﻪ ﻣﻘﺎﻡ ﲰﻌﺔ ﻭﺭﻳﺎﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ (( )ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ‪٩٣/١‬‬
‫‪ -‬ﺣﺪﻳﺚ ‪.( ٢٤٠‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪:‬ﻗﻴﻞ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻣﺎ ﺍﻟﻐﻴﺒﺔ ؟ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮﻙ ﺃﺧﺎﻙ‬
‫ﲟﺎ ﻳﻜﺮﻩ ) ‪ .‬ﻗﻴﻞ‪:‬ﺃﻓﺮﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﰲ ﺃﺧﻲ ﻣﺎ ﺃﻗﻮﻝ ؟ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻣﺎ ﺗﻘﻮﻝ ﻓﻘﺪ ﺍﻏﺘﺒﺘﻪ ‪ ،‬ﻭﺇﻥ‬
‫ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻣﺎ ﺗﻘﻮﻝ ﻓﻘﺪ ﻬﺑﺘﻪ " ‪ . .‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ، :‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﺎﻟﺖ‪:‬ﻗﻠﺖ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺴﺒﻚ ﻣﻦ ﺻﻔﻴﺔ ﻛﺬﺍ‬
‫ﻭﻛﺬﺍ "ﻗﺎﻝ ﻋﻦ ﻣﺴﺪﺩ ﺗﻌﲏ ﻗﺼﲑﺓ ) ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻘﺪ ﻗﻠﺖ ﻛﻠﻤﺔ ﻟﻮ ﻣﺰﺟﺖ ﲟﺎﺀ ﺍﻟﺒﺤﺮ ﳌﺰﺟﺘﻪ(‬
‫ﻗﺎﻟﺖ‪:‬ﻭﺣﻜﻴﺖ ﻟﻪ ﺇﻧﺴﺎﻧﺎ ‪ .‬ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺃﺣﺐ ﺃﱐ ﺣﻜﻴﺖ ﺇﻧﺴﺎﻧﺎ ﻭﺃﻥ ﱄ ﻛﺬﺍ ﻭﻛﺬﺍ " ‪. .‬‬
‫ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪:‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) ﳌﺎ ﻋﺮﺝ ﰊ ﻣﺮﺭﺕ ﺑﻘﻮﻡ ﳍﻢ‬
‫ﺃﻇﻔﺎﺭ ﻣﻦ ﳓﺎﺱ ﳜﻤﺸﻮﻥ ﻭﺟﻮﻫﻬﻢ ﻭﺻﺪﻭﺭﻫﻢ ‪ .‬ﻗﻠﺖ‪:‬ﻣﻦ ﻫﺆﻻﺀ ﻳﺎ ﺟﱪﺍﺋﻴﻞ ؟ ﻗﺎﻝ‪:‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﳊﻮﻡ ﺍﻟﻨﺎﺱ‬
‫ﻭﻳﻘﻌﻮﻥ ﰲ ﺃﻋﺮﺍﺿﻬﻢ (( ‪.‬‬

‫ﻭﳌﺎ ﺍﻋﺘﺮﻑ ﻣﺎﻋﺰ ﺑﺎﻟﺰﻧﺎ ﻫﻮ ﻭﺍﻟﻐﺎﻣﺪﻳﺔ ‪ ،‬ﻭﺭﲨﻬﻤﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺇﻗﺮﺍﺭﳘﺎ ﻣﺘﻄﻮﻋﲔ ﻭﺇﳊﺎﺣﻬﻤﺎ‬
‫ﻋﻠﻴﻪ ﰲ ﺗﻄﻬﲑﳘﺎ ‪ ،‬ﲰﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟﻠﲔ ﻳﻘﻮﻝ ﺃﺣﺪﳘﺎ ﻟﺼﺎﺣﺒﻪ‪ :‬ﺃﱂ ﺗﺮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﺘﺮ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻓﻠﻢ ﺗﺪﻋﻪ ﻧﻔﺴﻪ ﺣﱴ ﺭﺟﻢ ﺭﺟﻢ ﺍﻟﻜﻠﺐ ! ﰒ ﺳﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﻣﺮ ﲜﻴﻔﺔ ﲪﺎﺭ ‪ ،‬ﻓﻘﺎﻝ) ﺃﻳﻦ ﻓﻼﻥ‬
‫ﻭﻓﻼﻥ ؟ ﺍﻧﺰﻻ ﻓﻜﻼ ﻣﻦ ﺟﻴﻔﺔ ﻫﺬﺍ ﺍﳊﻤﺎﺭ ( ‪ .‬ﻗﺎﻻ‪:‬ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ! ﻭﻫﻞ ﻳﺆﻛﻞ ﻫﺬﺍ ؟ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﻤﺎ ﻧﻠﺘﻤﺎ ﻣﻦ ﺃﺧﻴﻜﻤﺎ ﺁﻧﻔﺎ ﺃﺷﺪ ﺃﻛﻼ ﻣﻨﻪ ‪ .‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻧﻪ ﺍﻵﻥ ﻟﻔﻲ ﺃﻬﻧﺎﺭ ﺍﳉﻨﺔ ﻳﻨﻐﻤﺲ ﻓﻴﻬﺎ "‬

‫‪ ...‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻌﻔﻒ ﻋﻦ ﺩﻣﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻃﺮﻳﻖ ﻟﻠﺘﻘﻮﻯ ﻭﻣﺪﻋﺎﺓ ﻟﻠﺘﻮﺑﺔ ﻭﺍﻟﺮﲪﺔ ﻭﻫﻮ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﺗﻮﺍﺏ ﺭﺣﻴﻢ (‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٦٥‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ )) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ‬
‫(( ﺍﳊﺠﺮﺍﺕ ‪ ....١٣‬ﻛﺎﻥ ﺍﻟﻨﺪﺍﺀ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ( ﺧﻄﺎﺑﺎ ﳌﺎ ﻳﻌﻢ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﳑﺎ ﺗﺮﺗﺐ‬
‫ﻋﻠﻰ ﻛﻮﻬﻧﻢ ﻣﻦ ﺃﺻﻞ ﻭﺍﺣﺪ ﻫﻮ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ‪ ،‬ﻭﺗﺬﻛﲑﺍ ﳍﻢ ﲝﻘﻴﻘﺔ ﻛﻮﻧﻴﺔ ‪ ،‬ﻫﻲ ﺃﻬﻧﻢ ﺧﻠﻘﻮﺍ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ))ﻳﺎ ﺃﻳﻬﺎ‬
‫ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻖ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺑﺚ ﻣﻨﻬﻤﺎ ﺭﺟﺎﻻ ﻛﺜﲑﺍ ﻭﻧﺴﺎﺀ (( ﺍﻟﻨﺴﺎﺀ ‪١‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ ﺍﻷﺧﻮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﱵ ﻻ ﺗﻔﺮﻕ ﺑﲔ ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮ ‪ ،‬ﺃﺑﻴﺾ ﺃﻭ ﺃﺳﻮﺩ ﺃﻭ ﺃﲪﺮ ﺇﻻ ﺑﺎﻟﺘﻘﻮﻯ ‪ ،‬ﻭﺃﻥ‬
‫ﻫﺬﻩ ﺍﻷﺧﻮﺓ ﻣﺪﻋﺎﺓ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺸﻌﻮﺏ ﻭﺍﻟﻘﺒﺎﺋﻞ ﺇﱃ ﺍﻟﺘﻌﺎﺭﻑ ﲟﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺘﻨﺎﺻﺢ‬
‫ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﺎﻩ ‪ .‬ﻭﺃﻥ ﻣﺎ ﳝﻴﺰﻫﻢ ﻋﻦ ﺑﻌﻀﻬﻢ ﺷﺊ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﺘﻘﻮﻯ‬
‫ﺍﻟﱵ ﻫﻲ ﲦﺮﺓ ﺍﻹﳝﺎﻥ ﺍﳊﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳉﻨﺎﻥ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ ‪ ،‬ﻭﺍﺗﻘﺎﺀ ﺍﻟﺸﺮﻙ ﻇﺎﻫﺮﺍ‬
‫ﻭﺑﺎﻃﻨﺎ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﻣﻦ ﺳﺮﻩ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺘﻖ ﺍﷲ ((‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ‪ .‬ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺨﺘﻠﻔﻮﻥ ﺃﺟﻨﺎﺳﺎ ﻭﺃﻟﻮﺍﻧﺎ ‪ ،‬ﺍﳌﺘﻔﺮﻗﻮﻥ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ‪ .‬ﺇﻧﻜﻢ ﻣﻦ ﺃﺻﻞ ﻭﺍﺣﺪ ‪ .‬ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻭﻻ‬
‫ﺗﺘﻔﺮﻗﻮﺍ ﻭﻻ ﺗﺘﺨﺎﺻﻤﻮﺍ ﻭﻻ ﺗﺬﻫﺒﻮﺍ ﺑﺪﺩﺍ ‪.‬‬

‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻨﺎﺩﻳﻜﻢ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ‪ . .‬ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ‪ . .‬ﻭﻫﻮ ﻳﻄﻠﻌﻜﻢ ﻋﻠﻰ ﺍﻟﻐﺎﻳﺔ ﻣﻦ‬
‫ﺟﻌﻠﻜﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ‪ .‬ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﺍﻟﺘﻨﺎﺣﺮ ﻭﺍﳋﺼﺎﻡ ‪ .‬ﺇﳕﺎ ﻫﻲ ﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﻮﺋﺎﻡ ‪ .‬ﻓﺄﻣﺎ ﺍﺧﺘﻼﻑ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻟﻮﺍﻥ ‪،‬‬
‫ﻭﺍﺧﺘﻼﻑ ﺍﻟﻄﺒﺎﻉ ﻭﺍﻷﺧﻼﻕ ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﳌﻮﺍﻫﺐ ﻭﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ‪ ،‬ﻓﺘﻨﻮﻉ ﻻ ﻳﻘﺘﻀﻲ ﺍﻟﻨﺰﺍﻉ ﻭﺍﻟﺸﻘﺎﻕ ‪ ،‬ﺑﻞ ﻳﻘﺘﻀﻲ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﻟﻠﻨﻬﻮﺽ ﲜﻤﻴﻊ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻮﻓﺎﺀ ﲜﻤﻴﻊ ﺍﳊﺎﺟﺎﺕ ‪ .‬ﻭﻟﻴﺲ ﻟﻠﻮﻥ ﻭﺍﳉﻨﺲ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻮﻃﻦ ﻭﺳﺎﺋﺮ ﻫﺬﻩ ﺍﳌﻌﺎﱐ‬
‫ﻣﻦ ﺣﺴﺎﺏ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ ‪ .‬ﺇﳕﺎ ﻫﻨﺎﻟﻚ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﺗﺘﺤﺪﺩ ﺑﻪ ﺍﻟﻘﻴﻢ ‪ ،‬ﻭﻳﻌﺮﻑ ﺑﻪ ﻓﻀﻞ ﺍﻟﻨﺎﺱ‪ ) :‬ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ‬
‫ﺃﺗﻘﺎﻛﻢ(‪ . .‬ﻭﺍﻟﻜﺮﱘ ﺣﻘﺎ ﻫﻮ ﺍﻟﻜﺮﱘ ﻋﻨﺪ ﺍﷲ ‪ .‬ﻭﻫﻮ ﻳﺰﻧﻜﻢ ﻋﻦ ﻋﻠﻢ ﻭﻋﻦ ﺧﱪﺓ ﺑﺎﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ‪) :‬ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ ﺧﺒﲑ(‪.‬‬
‫‪ .‬ﻭﻫﻜﺬﺍ ﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻟﻔﻮﺍﺭﻕ ‪ ،‬ﻭﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻟﻘﻴﻢ ‪ ،‬ﻭﻳﺮﺗﻔﻊ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﺑﻘﻴﻤﺔ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺍﳌﻴﺰﺍﻥ ﻳﺘﺤﺎﻛﻢ‬
‫ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﻳﺮﺟﻊ ﺍﺧﺘﻼﻑ ﺍﻟﺒﺸﺮ ﰲ ﺍﳌﻴﺰﺍﻥ ‪.‬‬
‫ﻭﻗﺪ ﺣﺎﺭﺏ ﺍﻹﺳﻼﻡ ﻫﺬﻩ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﻛﻞ ﺻﻮﺭﻫﺎ ﻭﺃﺷﻜﺎﳍﺎ ‪ ،‬ﻟﻴﻘﻴﻢ ﻧﻈﺎﻣﻪ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﳌﻲ ﰲ ﻇﻞ ﺭﺍﻳﺔ‬
‫ﻭﺍﺣﺪﺓ‪:‬ﺭﺍﻳﺔ ﺍﷲ ‪ . .‬ﻻ ﺭﺍﻳﺔ ﺍﻟﻮﻃﻨﻴﺔ ‪ .‬ﻭﻻ ﺭﺍﻳﺔ ﺍﻟﻘﻮﻣﻴﺔ ‪ .‬ﻭﻻ ﺭﺍﻳﺔ ﺍﻟﺒﻴﺖ ‪ .‬ﻭﻻ ﺭﺍﻳﺔ ﺍﳉﻨﺲ ‪ .‬ﻓﻜﻠﻬﺎ ﺭﺍﻳﺎﺕ ﺯﺍﺋﻔﺔ ﻻ‬
‫ﻳﻌﺮﻓﻬﺎ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻛﻠﻜﻢ ﺑﻨﻮ ﺁﺩﻡ ‪ ،‬ﻭﺁﺩﻡ ﺧﻠﻖ ﻣﻦ ﺗﺮﺍﺏ ‪ .‬ﻭﻟﻴﻨﺘﻬﲔ ﻗﻮﻡ ﻳﻔﺨﺮﻭﻥ ﺑﺂﺑﺎﺋﻬﻢ ‪ ،‬ﺃﻭ‬
‫ﻟﻴﻜﻮﻧﻦ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﳉﻌﻼﻥ( ‪ .‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ) ﺩﻋﻮﻫﺎ ﻓﺈﻬﻧﺎ ﻣﻨﺘﻨﺔ ( ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺗﺐ ﻋﻠﻴﻨﺎ ﺗﻮﺑﺔ ﺻﺎﺩﻗﺔ ﻧﺼﻮﺣﹰﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﲪﻨﺎ ﺑﺮﲪﺘﻚ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ‬
‫ﻧﺴﺘﻐﻔﺮﻙ ﻭﻧﺘﻮﺏ ﺇﻟﻴﻚ‪ .‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻛﺜﲑﺍ‪.‬‬

‫) ‪ ( ٦٦‬ﻭﻗﻔﺎﺕ ﻣﻊ ﺳﻮﺭﺓ ﺳﺒﺄ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻭﺑﻌﺪ ﺳﻨﻘﻒ ﻭﺍﻳﺎﻛﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ﺍ ﻟﻐﺎﻟﻴﺔ ﻣﻊ ﺃﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺍﻥ ﻣﻊ ﻗﺼﺔ ﻗﻮﻡ ﺳﺒﺄ ﻣﻊ ﺳﻮﺭﺓ ﺳﺒﺄ‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﻕ َﺭﺑّ ﹸﻜ ْﻢ‬
‫ﲔ َﻭ ِﺷﻤَﺎ ﹴﻝ ﹸﻛﻠﹸﻮ ﹾﺍ ﻣِﻦ ﺭّ ْﺯ ﹺ‬ ‫ﺴ ﹶﻜﹺﻨ ﹺﻬ ْﻢ ﺀﺍﻳَﺔﹲ َﺟﻨﱠﺘَﺎ ِﻥ ﻋَﻦ َﻳ ِﻤ ﹴ‬ ‫ﺴَﺒﹴﺈ ﻓِﻰ َﻣ ْ‬ ‫ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪)) :‬ﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ِﻟ َ‬
‫ﻂ‬
‫ﺠﻨﱠﺎِﺗ ﹺﻬ ْﻢ َﺟﻨﱠَﺘ ْﻴ ﹺﻦ ﹶﺫﻭَﺍَﺗ ْﻰ ﺃﹸﻛﹸ ﹴﻞ َﺧ ْﻤ ٍ‬
‫ﻭَﺍ ْﺷ ﹸﻜﺮُﻭ ﹾﺍ ﹶﻟﻪُ َﺑ ﹾﻠ َﺪ ﹲﺓ ﹶﻃﻴَّﺒ ﹲﺔ َﻭ َﺭﺏﱞ ﻏﹶﻔﹸﻮﺭٌ ﹶﻓﹶﺄ ْﻋ َﺮ ﺿُﻮ ﹾﺍ ﹶﻓﹶﺄ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﺳ ْﻴ ﹶﻞ ﺍ ﹾﻟ َﻌ ﹺﺮ ﹺﻡ َﻭَﺑﺪﱠﹾﻟﻨَﺎ ُﻫ ْﻢ ﹺﺑ َ‬
 ‫ﺠﺰﹺﻯ ﹺﺇﻻﱠ ﺍ ﹾﻟ ﹶﻜﻔﹸﻮ َﺭ ﻭَﺟَﻌَﻠﹾﻨَﺎ َﺑْﻴَﻨﻬُ ْﻢ َﻭَﺑ ْﻴ َﻦ ﺍ ﹾﻟﹸﻘﺮَﻯ ﺍﻟﱠﺘِﻰ ﺑَﺎﺭَﻛﹾﻨَﺎ‬ ‫ﻚ َﺟ َﺰ ْﻳﻨَﺎ ُﻫ ْﻢ ﹺﺑﻤَﺎ ﹶﻛ ﹶﻔﺮُﻭ ﹾﺍ َﻭ َﻫ ﹾﻞ ُﻧ ْ‬
‫َﻭﹶﺃﹾﺛ ﹴﻞ َﻭ َﺷﻰْﺀ ﻣّﻦ ِﺳ ْﺪ ﹴﺭ ﹶﻗﻠِﻴ ﹴﻞ ﹶﺫِﻟ َ‬
‫ﺴﻬُ ْﻢ‬
‫ﲔ ﹶﻓﻘﹶﺎﻟﹸﻮ ﹾﺍ ﺭَﺑﱠﻨَﺎ ﺑَﺎ ِﻋ ْﺪ َﺑ ْﻴ َﻦ ﹶﺃ ْﺳﻔﹶﺎ ﹺﺭﻧَﺎ َﻭ ﹶﻇﹶﻠﻤُﻮ ﹾﺍ ﺃﹶﻧﻔﹸ َ‬
‫ﻓِﻴﻬَﺎ ﹸﻗﺮًﻯ ﻇﹶﺎ ِﻫ َﺮ ﹰﺓ َﻭﹶﻗﺪﱠ ْﺭﻧَﺎ ﻓِﻴﻬَﺎ ﺍﻟﺴﱠ ْﻴ َﺮ ِﺳﲑُﻭ ﹾﺍ ﻓِﻴﻬَﺎ ﹶﻟﻴَﺎِﻟ َﻰ َﻭﹶﺃﻳﱠﺎﻣﹰﺎ ﺀﺍ ِﻣﹺﻨ َ‬
‫ﺻﺒﱠﺎ ﹴﺭ َﺷﻜﹸﻮ ﹴﺭ(( ﺳﺒﺄ‪١٩- ١٥:‬‬ ‫ﺕ ﻟﹼ ﹸﻜﻞﹼ َ‬ ‫ﻚ ﹶﻻﻳَﺎ ٍ‬ ‫ﻕ ﹺﺇﻥﱠ ﻓِﻰ ﹶﺫِﻟ َ‬ ‫ﺚ َﻭ َﻣﺰﱠ ﹾﻗﻨَﺎ ُﻫ ْﻢ ﹸﻛﻞﱠ ﻣُ َﻤﺰﱠ ﹴ‬‫ﺠ َﻌ ﹾﻠﻨَﺎ ُﻫ ْﻢ ﹶﺃﺣَﺎﺩِﻳ ﹶ‬
‫ﹶﻓ َ‬
‫ﺇﻥ ﺳﺒﺄ ﻋﺒﺎﺩ ﺍﷲ ﻗﺒﻴﻠﺔ ﻣﻌﺮﻭﻓﺔ ﰲ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻣﺴﻜﻨﻬﻢ ﺑﻠﺪﺓ ﻣﺄﺭﺏ‪ ،‬ﻭﻣﻦ ﻧﻌﻢ ﺍﷲ ﻭﻟﻄﻔﻪ ﺑﺎﻟﻨﺎﺱ ﻋﻤﻮﻣﹰﺎ ﻭﺍﻟﻌﺮﺏ ﺧﺼﻮﺻﹰﺎ‬
‫ﺃﻥ ﻗﺺ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﺧﺒﺎﺭ ﺍﳌﻬﻠﹶﻜﲔ ﻣﻦ ﺍﻷﻗﻮﺍﻡ ﺍﻟﱵ ﻛﺎﻧﺖ ﲡﺎﻭﺭﻫﻢ‪ .‬ﻭﺃﺑﻘﻰ ﺁﺛﺎﺭﻫﻢ ﺷﺎﻫﺪﺓ ﻋﻠﻰ ﺟﺤﻮﺩﻫﻢ‬
‫ﻭﻫﻼﻛﻬﻢ‪ ،‬ﻋﻠﹼﻬﻢ ﺑﺬﻟﻚ ﻳﻌﺘﱪﻭﺍ ﻭﻳﺆﻣﻨﻮﺍ‪.‬‬
‫ﻛﺎﻧﺖ ﺳﺒﺄ ﰲ ﺃﺭﺽ ﳐﺼﺒﺔ ﻣﺎ ﺗﺰﺍﻝ ﺑﻘﻴﺔ ﻣﻨﻬﺎ ﺇﱃ ﻳﻮﻣﻨﺎ‪ .‬ﻭﻗﺪ ﺍﺭﺗﻘﻮﺍ ﰲ ﺳﻠﻢ ﺍﳊﻀﺎﺭﺓ ﺣﱴ ﲢﻜﻤﻮﺍ ﰲ ﻣﻴﺎﻩ ﺍﻷﻣﻄﺎﺭ‬
‫ﺍﻟﻐﺰﻳﺮﺓ ﺍﻟﱵ ﺗﻨﺤﺪﺭ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﳉﺒﺎﻝ ﻋﱪ ﻭﺩﻳﺎﻥ ﻋﻈﻴﻤﺔ‪ .‬ﻓﺄﻗﺎﻣﻮﺍ ﺧﺰﺍﻧﺎﹰ ﻃﺒﻴﻌﻴﺎﹰ ﻳﺘﺄﻟﻒ ﺟﺎﻧﺒﺎﻩ ﻣﻦ ﺟﺒﻠﲔ ﻋﻈﻴﻤﲔ‬
‫ﻭﺟﻌﻠﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻓﻢ ﺍﻟﻮﺍﺩﻱ ﺳﺪﹰﺍ ﻛﺒﲑﹰﺍ ﺑﻪ ﻋﻴﻮﻥ‪ .‬ﺗﻔﺘﺢ ﻭﺗﻐﻠﻖ ﻭﺧﺰﻧﻮﺍ ﺍﳌﻴﺎﻩ ﺑﻜﻤﻴﺎﺕ ﻋﻈﻴﻤﺔ ﻭﺭﺍﺀ ﺍﻟﺴﺪ ﻭﲢﻜﻤﻮﺍ‬
‫ﻓﻴﻬﺎ ﻭﻓﻖ ﺣﺎﺟﺘﻬﻢ ﻓﻜﺎﻥ ﳍﻢ ﻣﻦ ﻫﺬﺍ ﻣﻮﺭﺩ ﻣﺎﺋﻲ ﻋﻈﻴﻢ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺳﺪ ﻣﺄﺭﺏ‪.‬‬

‫ﻭﻛﺎﻥ ﻣﻦ ﺃﺛﺮ ﺫﻟﻚ ﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﻮﻓﺮﺓ ﻭﺍﳌﺘﺎﻉ ﺍﳉﻤﻴﻞ‪ .‬ﺟﻨﺘﺎﻥ ﻋﻦ ﳝﲔ ﻭﴰﺎﻝ ﻓﻜﺎﻧﺖ ﺁﻳﺔ ﺗﺬﻛﺮﻫﻢ ﺑﺎﳌﻨﻌﻢ ﺍﻟﻮﻫﺎﺏ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻗﺪ ﺃﻣﺮﻭﺍ ﺃﻥ ﻳﺴﺘﻤﺘﻌﻮﺍ ﺑﺮﺯﻕ ﺭﻬﺑﻢ ﺷﺎﻛﺮﻳﻦ ﻟﻪ‪ ،‬ﻭﺫﻛﺮﻫﻢ ﺑﻨﻌﻤﺔ ﺍﻟﺒﻠﺪ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻣﻦ ﺯﻳﺎﺩﺓ ﻧﻌﻤﻪ‬
‫ﺍﳌﻐﻔﺮﺓ ﻋﻠﻰ ﺍﻟﺘﻘﺼﲑ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬
‫ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﲰﺎﺣﺔ ﰲ ﺍﻷﺭﺽ ﺑﺎﻟﻨﻌﻤﺔ ﻭﺍﻟﺮﺧﺎﺀ ﻭﲰﺎﺣﺔ ﺑﺎﻟﻌﻔﻮ ﻭﺍﻟﻐﻔﺮﺍﻥ ﻣﻦ ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻓﻤﺎﺫﺍ ﻳﻘﻌﺪﻫﻢ‬
‫ﻋﻦ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻟﺬﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ‪ ..‬ﻭﻟﻜﻨﻬﻢ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﺷﻜﺮ ﺍﷲ ﻭﱂ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﺃﻣﺮﻫﻢ ﺍﷲ ﻭﺃﺳﺎﺀﻭﺍ ﻓﻴﻤﺎ‬
‫ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﻣﺎ ﺃﺣﺴﻨﻮﺍ ﻓﻜﺎﻧﺖ ﺍﻟﻌﻘﻮﺑﺔ ﻣﻦ ﺍﷲ ﺑﺄﻥ ﺳﻠﺒﻬﻢ ﺗﻠﻚ ﺍﻟﻨﻌﻢ ﻭﺍﻟﻮﻓﺮﺓ ﻭﺍﳋﻀﺮﺓ‪ ،‬ﻓﺄﺭﺳﻞ ﻋﻠﻴﻬﻢ ﺳﻴﻞ‬
‫ﺍﻟﻌﺮﻡ ﺍﳉﺎﺭﻑ ﺍﻟﺬﻱ ﺣﻄﻢ ﺫﻟﻚ ﺍﻟﺴﺪ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻓﺘﻔﺠﺮﺕ ﺍﳌﻴﺎﻩ ﺍﶈﺘﺠﺰﺓ‪ .‬ﻓﺄﻏﺮﻗﺖ‪ .‬ﻭﺩﻣﺮﺕ ﺫﻟﻚ ﺍﻟﻨﻌﻴﻢ‪ .‬ﻭﺑﻌﺪﻫﺎ ﺟﻔﺖ ﺍﻷﺭﺽ‪ .‬ﻭﺍﺣﺘﺮﻕ ﺍﻟﺰﺭﻉ‪ .‬ﻓﺒﺪﻟﺖ ﺍﳉﻨﺎﻥ‬
‫ﺍﻟﻔﻴﺤﺎﺀ ﺑﺄﺭﺽ ﻗﺎﺣﻠﺔ ﻣﻘﻔﺮﺓ‪ .‬ﻬﺑﺎ ﻧﺒﺎﺕ ﺫﺍ ﺷﻮﻙ ﻭﺃﺛﻞ ﻭﺷﻲﺀ ﻣﻦ ﺳﺪﺭ ﻗﻠﻴﻞ‪ .‬ﻭﺿﻴﻖ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺯﻕ ﻭﺑﺪﳍﻢ ﻣﻦ ﺍﻟﺮﻓﺎﻫﻴﺔ‬
‫ﻼ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ‬ ‫ﻭﺍﻟﻨﻌﻤﺎﺀ ﺑﺎﻟﺸﺪﺓ ﻭﺍﳋﺸﻮﻧﺔ ﻭﺍﻟﻸﻭﺍﺀ‪ .‬ﻭﻟﻜﻨﻪ ﱂ ﳝﺰﻗﻬﻢ ﻭﻳﻔﺮﻗﻬﻢ ﺑﻞ ﻛﺎﻥ ﻋﻤﺮﺍﻬﻧﻢ ﻣﺘﺼ ﹰ‬
‫ﻣﻜﺔ ﻭﺍﻟﺸﺎﻡ ﻓﻴﺨﺮﺝ ﺍﳌﺴﺎﻓﺮ ﻣﻦ ﻗﺮﻳﺔ ﻭﻳﺪﺧﻞ ﺍﻟﻘﺮﻳﺔ ﺍﻷﺧﺮﻯ ﻭﳌﺎ ﻳﻈﻠﻢ ﺍﻟﻠﻴﻞ ﻋﻠﻴﻬﻢ ﻭﻫﻢ ﺁﻣﻨﻮﻥ ﻣﻄﻤﺌﻨﻮﻥ ‪ ..‬ﻭﻟﻜﻦ‬
‫ﻏﻠﺒﺖ ﻋﻠﻰ ﻗﻮﻡ ﺳﺒﺄ ﺍﻟﺸﻘﺎﻭﺓ ﻓﻠﻢ ﻳﺘﻌﻈﻮﺍ ﺑﺎﻟﻨﺬﻳﺮ ﺍﻷﻭﻝ ﻭﱂ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺭﻬﺑﻢ ﻭﻳﺴﺘﻐﻔﺮﻭﻩ ﺑﻞ ﺩﻋﻮﺍ ﺩﻋﻮﺓ ﺍﳊﻤﻖ‬
‫ﻚ‬
‫ﻕ ﹺﺇﻥﱠ ﻓِﻰ ﹶﺫِﻟ َ‬
‫ﺚ َﻭ َﻣﺰﱠ ﹾﻗﻨَﺎ ُﻫ ْﻢ ﹸﻛﻞﱠ ﻣُ َﻤﺰﱠ ﹴ‬
‫ﺠ َﻌ ﹾﻠﻨَﺎ ُﻫ ْﻢ ﹶﺃﺣَﺎﺩِﻳ ﹶ‬
‫ﺴﻬُ ْﻢ ﹶﻓ َ‬
‫ﻭﺍﳉﻬﻞ ﻗﺎﺋﻠﲔ ‪)) :‬ﺭَﺑﱠﻨَﺎ ﺑَﺎ ِﻋ ْﺪ َﺑ ْﻴ َﻦ ﹶﺃ ْﺳﻔﹶﺎ ﹺﺭﻧَﺎ َﻭ ﹶﻇﹶﻠﻤُﻮ ﹾﺍ ﺃﹶﻧﻔﹸ َ‬
‫ﺻﺒﱠﺎ ﹴﺭ َﺷﻜﹸﻮ ﹴﺭ(( ﺳﺒﺄ‪١٩:‬‬ ‫ﺕ ﻟﹼ ﹸﻜﻞﹼ َ‬
‫ﹶﻻﻳَﺎ ٍ‬
‫ﻭﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺩﻋﻮﻬﺗﻢ ﻓﻔﺮﻗﻬﻢ ﰲ ﺍﻷﺭﺽ ﻭﺑﺪﺩ ﴰﻠﻬﻢ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﳎﺘﻤﻌﲔ ﻭﺻﺎﺭﻭﺍ ﺃﺣﺎﺩﻳﺚ ﻳﺮﻭﻳﻬﺎ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﻗﺼﺔ‬
‫ﻳﻌﺎﺩ ﺫﻛﺮﻫﺎ ﻋﻠﻰ ﺍﻷﻟﺴﻦ ﻭﺍﻷﻓﻮﺍﻩ‪ ،‬ﻓﺄﺯﺍﳍﻢ ﺍﷲ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﺃﻣﺔ ﳍﺎ ﺷﺄﻬﻧﺎ ﺑﲔ ﺍﻷﻣﻢ ‪ ،..‬ﻭﻟﻜﻦ ﻣﺎ ﺃﻫﻮﻥ ﺍﳋﻠﻖ ﻋﻠﻰ‬
‫ﺍﷲ ﺇﺫﺍ ﻫﻢ ﻋﺼﻮﻩ‪.‬‬

‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﻠﻪ ﲣﺘﻢ ﺍﻟﻘﺼﺔ ﺑﺘﻮﺟﻴﻪ ﻣﻦ ﺍﷲ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ﳌﻦ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻌﺘﱪ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺸﺮﺍﺋﻊ‬
‫ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﺃﻥ ﻣﺎ ﺫﻛﺮ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺁﻳﺔ ﻭﻣﻮﻋﻈﺔ ﻟﻜﻞ ﺻﺒﺎﺭ ﺷﻜﻮﺭ‪ .‬ﻓﻴﺤﺬﺭ ﺍﳌﻌﺘﱪ ﻣﻦ ﺍﳉﺰﻉ ﻭﻫﻮ ﺿﺪ ﺍﻟﺼﱪ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻟﻜﻔﺮ ﻭﻫﻮ ﺿﺪ ﺍﻟﺸﻜﺮ‪.‬‬
‫ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﷲ ﺍﻟﺼﱪ ﺇﱃ ﺟﻮﺍﺭ ﺍﻟﺸﻜﺮ ‪ ..‬ﺻﱪ ﰲ ﺍﻟﺒﺄﺳﺎﺀ ‪ ..‬ﻭﺷﻜﺮ ﰲ ﺍﻟﻨﻌﻤﺎﺀ ‪ ..‬ﻭﰲ ﻗﺼﺔ ﺳﺒﺄ ﺁﻳﺎﺕ ﳍﺆﻻﺀ ﻭﻫﺆﻻﺀ‪.‬‬
‫ﺧﺘﺎﻣﹰﺎ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﺗﺄﻣﻠﻮﺍ ﺃﺛﺮ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺬﻧﻮﺏ ﻛﻴﻒ ﺣﻮﻟﺖ ﺃﻣﺔ ﳑﻜﻨﺔ ﰲ ﺃﺭﺿﻬﺎ ﺗﺮﻓﻞ ﰲ ﺧﲑﺍﻬﺗﺎ ﺑﻄﻴﺐ ﺃﺭﺿﻬﺎ‬
 ‫ﻭﺗﻘﺎﺭﺏ ﺃﺳﻔﺎﺭﻫﺎ ﻭﻣﻐﻔﺮﺓ ﺭﻬﺑﺎ ﻟﺘﻘﺼﲑﻫﺎ‪ ،‬ﻓﺼﺎﺭﺕ ﺃﺣﻮﺍﳍﺎ ﻣﻨﻜﻮﺳﺔ ﻓﺒُﺪﻟﻮﺍ ﺑﺎﻟﻔﺮﻗﺔ ﺑﻌﺪ ﺍﻻﺟﺘﻤﺎﻉ ﻭﲟﺤﻖ ﺍﻟﱪﻛﺔ ﺑﻌﺪ‬
‫ﻃﻴﺐ ﺍﻟﺒﻘﺎﻉ ﻭﺑﺘﺒﺎﻋﺪ ﺍﻷﺳﻔﺎﺭ ﺑﻌﺪ ﺗﻘﺎﺭﻬﺑﺎ‪ ،‬ﻭﺍﺳﺘُﺒﺪﻟﻮﺍ ﺑﻌﺪ ﺍﻷﻣﻦ ﺧﻮﻓﹰﺎ ﻭﺑﻌﺪ ﺍﻟﻌﺰ ﺫ ﹰﻻ ‪ ..‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺪﺍﺀ ﻭﺍﻟﺪﻭﺍﺀ‪" :‬ﻭﻣﻦ ﻋﻘﻮﺑﺎﺕ ﺍﳌﻌﺎﺻﻲ ﺃﻬﻧﺎ ﺗﺰﻳﻞ ﺍﻟﻨﻌﻢ ﻭﲢﻞ ﺍﻟﻨﻘﻢ‪ .‬ﻓﻤﺎ ﺯﺍﻟﺖ ﻋﻦ ﺍﻟﻌﺒﺪ ﺇﻻ ﺑﺬﻧﺐ ﻭﻻ ﺣﻠﺖ‬
‫ﺑﻪ ﻧﻘﻤﺔ ﺇﻻ ﺑﺬﻧﺐ" ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪" :‬ﻣﺎ ﻧﺰﻝ ﺑﻼﺀ ﺇﻻ ﺑﺬﻧﺐ ﻭﻣﺎ ﺭﻓﻊ ﺇﻻ ﺑﺘﻮﺑﺔ"‪.‬‬
‫ﲑ(( ]ﺍﻟﺸﻮﺭﻯ‪.[٣٠:‬‬ ‫ﺖ ﹶﺃْﻳﺪِﻳ ﹸﻜ ْﻢ َﻭَﻳ ْﻌﻔﹸﻮ ﹾﺍ ﻋَﻦ ﹶﻛِﺜ ﹴ‬
‫ﺴَﺒ ْ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪َ )) :‬ﻭﻣَﺎ ﹶﺃ ﺻَﺎَﺑ ﹸﻜ ْﻢ ﻣّﻦ ﻣﱡﺼِﻴَﺒ ٍﺔ ﻓﹶﺒﹺﻤَﺎ ﹶﻛ َ‬
‫ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺇﺫﺍ ﻛﻨﺖ ﰲ ﻧﻌﻤﺔ ﻓﺎﺭﻋﻬﺎ ‪ ... ...‬ﻓﺈﻥ ﺍﳌﻌﺎﺻﻲ ﺗﺰﻳﻞ ﺍﻟﻨﻌﻢ‬
‫ﻭﺣﻄﻬﺎ ﺑﻄﺎﻋﺔ ﺭﺏ ﺍﻟﻌﺒﺎﺩ ‪ ... ...‬ﻓﺮﺏ ﺍﻟﻌﺒﺎﺩ ﺳﺮﻳﻊ ﺍﻟﻨﻘﻢ‬
‫ﻭﺇﻳﺎﻙ ﻭﺍﻟﻈﻠﻢ ﻣﻬﻤﺎ ﺍﺳﺘﻄﻌﺖ ‪ ... ...‬ﻓﻈﻠﻢ ﺍﻟﻌﺒﺎﺩ ﺷﺪﻳﺪ ﺍﻟﻮﺧﻢ‬
‫ﻭﺳﺎﻓﺮ ﺑﻘﻠﺒﻚ ﺑﲔ ﺍﻟﻮﺭﻯ ‪ ... ...‬ﻟﺘﺒﺼﺮ ﺁﺛﺎﺭ ﻣﻦ ﻗﺪ ﻇﻠﻢ‬
‫ﻓﺘﻠﻚ ﻣﺴﺎﻛﻨﻬﻢ ﺑﻌﺪﻫﻢ ‪ ... ...‬ﺷﻬﻮﺩ ﻋﻠﻴﻬﻢ ﻭﻻ ﺗﺘﻬﻢ‬
‫ﻭﻣﺎ ﻛﺎﻥ ﺷﻲﺀ ﻋﻠﻴﻬﻢ ﺃﺿﺮ ‪ ... ...‬ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﻗﺼﻢ‬
‫ﺻﻠﻮﺍ ﺑﺎﳉﺤﻴﻢ ﻭﻓﺎﺕ ﺍﻟﻨﻌﻴﻢ ‪ ... ...‬ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﻧﺎﳍﻢ ﻛﺎﳊﻠﻢ‬
‫ﺟﻨﺒﲏ ﺍﷲ ﻭﺇ ﻳﺎﻛﻢ ﺃﺳﺒﺎﺏ ﺳﺨﻄﻪ ﻭﻋﻘﺎﺑﻪ‪ ،‬ﻭﺟﻌﻠﻨﺎ ﲨﻴﻌﹰﺎ ﻣﻦ ﺃﻫﻞ ﳏﺒﺘﻪ ﻭﺭﺿﻮﺍﻧﻪ‬

‫ﺴ ﹺﻬﻢْ((‬
‫ﻚ ﹺﺑﹶﺄﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ َﻳﻚُ ُﻣ َﻐﻴّﺮﹰﺍ ﻧّ ْﻌ َﻤ ﹰﺔ ﺃﹶﻧْﻌَﻤَﻬَﺎ َﻋﻠﹶﻰ ﹶﻗ ْﻮ ﹴﻡ َﺣﺘﱠﻰ ُﻳ َﻐﻴّﺮُﻭ ﹾﺍ ﻣَﺎ ﹺﺑﹶﺄﻧْﻔﹸ ِ‬
‫ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪)) :‬ﺫﺍِﻟ َ‬
‫ﺍﻷﻧﻔﺎﻝ‪٥٣:‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٦٧‬ﺩﺭﻭﺱ ﻣﻦ ﻗﺼﺔ ﺳﺒﺄ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺍﻋﻠﻤﻮﺍ ـ ﻋﺒﺎﺩ ﺍﷲ ـ ﺃﻥ ﺍﳉﺤﻮﺩ ﻭﺍﻟﻨﻜﺮﺍﻥ ﻟﻨﻌﻢ ﺍﷲ ﻭﻋﺪﻡ ﺷﻜﺮﻫﺎ ﻳﻌﺮﺿﻬﺎ ﻟﻠﺰﻭﺍﻝ ﻭﺍﻧﻘﻼﺏ ﺍﻷﺣﻮﺍﻝ ﻛﻤﺎ ﲰﻌﻨﺎ‬
‫ﻣﻦ ﺣﺎﻝ ﻗﻮﻡ ﺳﺒﺄ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺛﺎﺑﺘﺔ ﻻ ﺗﺒﺪﻝ ﺃﺑﺪﹰﺍ ﻭﺗﻨﺰﻝ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻛﻔﺮ ﺑﻨﻌﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﱂ ﻳﺆﺩ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﺸﻜﺮ‪،‬‬
‫ﺕ ﹺﺑﹶﺄ ْﻧﻌُ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﹶﻓﹶﺄﺫﹶﺍﹶﻗﻬَﺎ‬
‫ﺖ ﺀﺍ ِﻣَﻨ ﹰﺔ ﻣﱡ ﹾﻄ َﻤِﺌﻨﱠ ﹰﺔ َﻳﹾﺄﺗِﻴﻬَﺎ ﹺﺭ ْﺯﹸﻗﻬَﺎ ﺭَﻏﹶﺪًﺍ ﻣّﻦ ﹸﻛﻞﹼ َﻣﻜﹶﺎ ٍﻥ ﹶﻓ ﹶﻜ ﹶﻔ َﺮ ْ‬
‫ﻼ ﹶﻗ ْﺮَﻳ ﹰﺔ ﻛﹶﺎَﻧ ْ‬
‫ﺏ ﺍﻟﻠﱠ ُﻪ َﻣﹶﺜ ﹰ‬
‫ﺿ َﺮ َ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪َ )) :‬ﻭ َ‬
‫ﺼَﻨﻌُﻮ ﹶﻥ(( ﺍﻟﻨﺤﻞ‪١١٢:‬‬ ‫ﻑ ﹺﺑﻤَﺎ ﻛﹶﺎﻧُﻮ ﹾﺍ َﻳ ْ‬‫ﺨ ْﻮ ِ‬ ‫ﻉ ﻭَﺍﹾﻟ َ‬
‫ﺱ ﺍﹾﻟ ﺠُﻮ ﹺ‬
‫ﺍﻟﻠﱠ ُﻪ ِﻟﺒَﺎ َ‬
‫ﻭﻧﺴﺘﻠﻬﻢ ﻭﺇﻳﺎﻛﻢ ﻋﺒﺎﺩ ﺍﷲ ﺃﻫﻢ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻌﱪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻌﻈﻴﻤﺔ‪:‬‬
‫ﺃﻭ ﹰﻻ ‪ :‬ﻋﻈﻢ ﻓﻀﻞ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﺭﲪﺘﻪ ﻬﺑﻢ ﻭﺗﻴﺴﲑ ﺃﻣﻮﺭﻫﻢ ﻭﺗﺬﻟﻴﻞ ﺍﻟﺼﻌﺎﺏ ﳍﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻭَﺇﹺﻥ َﺗ ُﻌﺪﱡﻭ ﹾﺍ ﹺﻧ ْﻌ َﻤ ﹶﺔ‬
‫ﺤﺼُﻮﻫَﺎ(( ﺇﺑﺮﺍﻫﻴﻢ‪.٣٤:‬‬ ‫ﺍﻟﻠﱠ ِﻪ ﹶﻻ ُﺗ ْ‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺗﻔﺮﺩ ﺍﷲ ﺑﺘﺼﺮﻳﻒ ﺃﻣﻮﺭ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ‪ ،‬ﻭﺃﻥ ﷲ ﺟﻨﻮﺩ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻓﻴﺴﺨﺮ ﺍﷲ ﺟﻨﺪﹰﺍ ﻣﻦ ﺟﻨﺪﻩ ﻋﻠﻰ‬
‫ﻋﺒﺎﺩﻩ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺭﲪﺘﻪ ﻭﻧﻌﻤﺎﺋﻪ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﺴﺨﺮﻫﺎ ﻋﻠﻰ ﻗﻮﻡ ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ ﻋﺬﺍﺑﻪ ﻭﻧﻘﻤﺘﻪ‪ ،‬ﻭﻫﻮ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻋﺪﻡ ﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﺟ ﻞ ﻭﻋﻼ‪ ،‬ﻭﺍﳊﺬﺭ ﻣﻦ ﻃﻮﻝ ﺍﻷﻣﻞ‪ ،‬ﻭﻻ ﻳﻐﺘﺮ ﺍﳌﺮﺀ ﺑﻨﻌﻢ ﺍﷲ ﻭﻫﻮ ﻋﻠﻰ ﻣﻌﺎﺻﻴﻪ ﻓﺈﻥ ﺫﻟﻚ‬
‫ﺍﺳﺘﺪﺭﺍﺝ ﳍﻼﻛﻪ‪.‬‬
 ‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﻭﻭﺟﻮﺏ ﺍﻷﻭﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪ ﻧﺰﻭﻝ ﺍﻟﺒﻼﺀ ﻭﺭﺑﻂ ﺫﻟﻚ ﺑﺎﻟﺬﻧﻮﺏ‬
‫ﻭﺍﳌﻌﺎﺻﻲ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﺒﺬﻳﺮ ﻭﺍﻹﺳﺮﺍﻑ‪ ،‬ﻭﺃﻬﻧﻤﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺳﺨﻂ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺃﻬﻧﻤﺎ ﻣﻦ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ‬
‫ﻭﺟﺤﻮﺩﻫﺎ‪.‬‬

‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺍﳊﺬﺭ ﻣﻦ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪﻡ ﻣﺒﺎﺭﺯﺗﻪ ﺑﺎﳌﻌﺎﺻﻲ ﺃﻭ ﺍﺠﻤﻟﺎﻫﺮﺓ ﻬﺑﺎ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻻ ﻏﺎﻟﺐ ﻟﻪ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﺀ ﻭﻋﺪﻡ ﺍﻟﺴﺨﻂ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺮﺿﺎ ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ‬
‫ﻟﻴﺨﻄﺌﻪ‪ ،‬ﻭﻣﺎ ﺃﺧﻄﺌﻪ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﺍﻻﺗﻌﺎﻅ ﻭﺍﻻﻋﺘﺒﺎﺭ ﲟﺎ ﳚﺮﻱ ﳌﻦ ﺣﻮﻟﻨﺎ ﻣﻦ ﺍﻷﻣﻢ ﻭﺍﺟﺘﻨﺎﺏ ﺃﺳﺒﺎﺏ ﻫﻼﻛﻬﻢ ﻭﺩﻣﺎﺭﻫﻢ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﺍﻷﻣﻦ ﻭﺍﻷﻣﺎﻥ ﺃﺳﺎﺱ ﺍﻟﺮﺧﺎﺀ ﻭﺍﺗﺴﺎﻉ ﺍﻟﻌﻤﺮﺍﻥ ﻭﺍﻧﺘﺸﺎﺭ ﺍﻷﻟﻔﺔ ﻭﺍﶈﺒﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺸﻜﺮ ﺍﳌﻨﻌﻢ‬
‫ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﻭﺟﻮﺏ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺘﻘﻮﻯ ﻭﺃﻬﻧﺎ ﻣﻔﺘﺎﺡ ﻷﺑﻮﺍﺏ ﺍﻟﺮﺯﻕ ﻭﻭﻓﺮﺓ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻛﻤﺎ ﺃﻣﺮ ﻧﻮﺡ‬
‫ﻭﻫﻮﺩ ـ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ـ ﻗﻮﻣﻬﻤﺎ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﺃﺧﲑﹰﺍ ﺍﻟﺪﻋﺎﺀ ﻓﻤﺎ ﻣﻦ ﻋﺴﲑ ﺇﻻ ﻳﺴﺮﻩ‪ ،‬ﻭﻻ ﻣﻦ ﺑﻼﺀ ﺇﻻ ﻛﺸﻔﻪ‪ ،‬ﻭﻻ ﻣﻦ ﻛﺮﺏ ﺇﻻ ﻧﻔﺴﻪ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺑﻪ ﻓﺈﻧﻪ ﺍﻟﺴﻼﺡ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺜﻠﻢ‪ ،‬ﻭﳑﺎ ﺩﻋﻰ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻟﻪ‪)) :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺟﻬﺪ ﺍﻟﺒﻼﺀ ﻭﺩﺭﻙ ﺍﻟﺸﻘﺎﺀ‬
‫ﻭﺳﻮﺀ ﺍﻟﻘﻀﺎﺀ ﻭﴰﺎﺗﺔ ﺍﻷﻋﺪﺍﺀ((‪.‬‬
‫ﻀﺮﱠﻋُﻮ ﹶﻥ ﹶﻓﹶﻠﻮْﻻ‬ ‫ﻚ ﹶﻓﹶﺄ َﺧ ﹾﺬﻧَﺎ ُﻫ ْﻢ ﺑﹺﺎ ﹾﻟَﺒﹾﺄﺳَﺎﺀ ﻭَﺍﻟﻀﱠﺮﱠﺍﺀ ﹶﻟ َﻌﻠﱠﻬُ ْﻢ َﻳَﺘ َ‬
‫ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪َ )) :‬ﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺃ ْﺭﺳَﻠﻨَﺎ ﹺﺇﻟﹶﻰ ﺃﹸَﻣ ﹴﻢ ﻣّﻦ ﹶﻗ ْﺒِﻠ َ‬
‫ﺖ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ َﺯﻳﱠ َﻦ ﹶﻟﻬُﻢُ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍﹼ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﹶﻓﹶﻠﻤﱠﺎ َﻧﺴُﻮ ﹾﺍ ﻣَﺎ ﹸﺫﻛﹼﺮُﻭ ﹾﺍ ﹺﺑ ِﻪ ﻓﹶﺘَ ﺤْﻨَﺎ‬ ‫ﺴ ْ‬ ‫ﻀﺮﱠﻋُﻮ ﹾﺍ َﻭﻟﹶﺎﻛِﻦ ﹶﻗ َ‬ ‫ﹺﺇ ﹾﺫ ﺟَﺎﺀ ُﻫ ْﻢ َﺑ ﹾﺄ ُﺳﻨَﺎ َﺗ َ‬
‫َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺃﹶﺑْﻮَﺍﺏَ ﹸﻛﻞﹼ َﺷﻰْﺀ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ ﹶﻓ ﹺﺮﺣُﻮ ﹾﺍ ﹺﺑﻤَﺎ ﺃﹸﻭﺗُﻮ ﹾﺍ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ُﻫ ْﻢ َﺑ ْﻐَﺘ ﹰﺔ ﻓﹶﺈﹺﺫﹶﺍ ُﻫ ْﻢ ﻣﱡ ْﺒِﻠﺴُﻮ ﹶﻥ ﹶﻓﻘﹸ ِﻄ َﻊ ﺩَﺍﹺﺑﺮُ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﱠﺬِﻳﻦَ ﹶﻇﹶﻠﻤُﻮ ﹾﺍ‬
‫ﲔ(( ﺍﻷﻧﻌﺎﻡ‪.٤٥- ٤٠:‬‬ ‫ﺤ ْﻤ ُﺪ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬‫ﻭَﺍﹾﻟ َ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪َ ( ٦٨‬ﻭَﻳ ْﻮ َﻡ َﻳ َﻌﺾﱡ ﺍﻟﻈﱠﺎِﻟﻢُ َﻋﻠﹶﻰ َﻳ َﺪ ْﻳِﻪ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪َ )) :‬ﻭَﻳ ْﻮ َﻡ َﻳ َﻌﺾﱡ‬
‫ﺿﻠﱠﻨﹺﻲ َﻋ ْﻦ ﺍﻟﺬﱢ ﹾﻛ ﹺﺮ‬
‫ﻼ ﹶﻟ ﹶﻘ ْﺪ ﹶﺃ َ‬
‫ﺨ ﹾﺬ ﹸﻓ ﻼﻧًﺎ َﺧﻠِﻴ ﹰ‬
‫ﻼ ﻳَﺎ َﻭ ْﻳﹶﻠﺘِﻲ ﻟﹶﻴْﺘَﻨﹺﻲ ﹶﻟ ْﻢ ﹶﺃﺗﱠ ِ‬
‫ﺨ ﹾﺬﺕُ َﻣ َﻊ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ َﺳﺒﹺﻴ ﹰ‬ ‫ﺍﻟﻈﱠﺎِﻟﻢُ َﻋﻠﹶﻰ َﻳ َﺪ ْﻳ ِﻪ َﻳﻘﹸﻮ ﹸﻝ ﻳَﺎ ﻟﹶﻴْﺘَﻨﹺﻲ ﺍﺗﱠ َ‬
‫ﻚ‬
‫َﺑ ْﻌ َﺪ ﹺﺇ ﹾﺫ ﺟَﺎ َﺀﻧﹺﻲ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ِﻟﻺِﻧﺴَﺎ ِﻥ َﺧﺬﹸﻭ ﹰﻻ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﹺﺇﻥﱠ ﹶﻗ ْﻮﻣِﻲ ﺍﺗﱠ ﺨَﺬﹸﻭﺍ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ َﻣ ْﻬ ﺠُﻮﺭًﺍ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺼﲑًﺍ(( ﺍﻟﻔﺮﻗﺎﻥ‪.٣١- ٢٧:‬‬ ‫ﻚ ﻫَﺎ ِﺩﻳًﺎ َﻭَﻧ ِ‬
‫ﲔ َﻭ ﹶﻛﻔﹶﻰ ﹺﺑ َﺮﺑﱢ َ‬
‫ﺟَﻌَﻠﹾﻨَﺎ ِﻟ ﹸﻜﻞﱢ َﻧﹺﺒﻲﱟ ﻋَﺪُﻭ‪‬ﺍ ِﻣ ْﻦ ﺍﻟﹾﻤُ ﺠْ ﹺﺮ ِﻣ َ‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪،‬‬
‫ﺗﺬﻛﺮ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻫﻮ ﺃﻥ ﻋﻘﺒﺔ ﺑﻦ ﺃﰊ ﻣﻌﻴﻂ ﻛﺎﻥ ﻳﻜﺜﺮ ﻣﻦ ﳎﺎﻟﺴﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﺪﻋﺎﻩ ﺇﱃ ﺿﻴﺎﻓﺘﻪ ﻓﺄﰉ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻃﻌﺎﻣﻪ ﺣﱴ ﻳﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻓﻔﻌﻞ‪.‬‬
‫ﻭﻋﻠﻢ ﺑﺬﻟﻚ ﺃﰊ ﺑﻦ ﺧﻠﻒ ﻭﻛﺎﻥ ﺻﺪﻳﻘﹶﻪ‪ ،‬ﻓﻌﺎﻗﺒﻪ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺻﺒﺄﺕ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﻭﺍﷲ ﻭﻟﻜﻦ ﺃﰉ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻃﻌﺎﻣﻲ ﻭﻫﻮ‬
‫ﰲ ﺑﻴﱵ ﻓﺎﺳﺘﺤﻴﺖ ﻣﻨﻪ‪ ،‬ﻓﺸﻬﺪﺕ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﺭﺿﻰ ﻣﻨﻚ ﺇﻻ ﺃﻥ ﺗﺄﺗﻴﻪ ﻓﺘﻄﺄ ﻗﻔﺎﻩ ﻭﺗﺒﺰﻕ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻓﻮﺟﺪﻩ ﺳﺎﺟﺪﺍ ﰲ‬
‫ﺝ ﻣﻜﺔ ﺇﻻ ﻋﻠﻮﺕ ﺭﺃﺳﻚ ﺑﺎﻟﺴﻴﻒ((‪،‬‬ ‫ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ﻓﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻻ ﺃﻟﻘﺎﻙ ﺧﺎﺭ َ‬
 ‫ﻓﺄﺳﺮ ﻳﻮﻡ ﺑﺪﺭ ﻓﺄﻣﺮ ﻋﻠﻴ‪‬ﺎ ﻗﺘﻠﻪ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﻌﺮﺽ ﻣﺸﻬﺪًﺍ ﻣﻦ ﻣﺸﺎﻫﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﻊ ﻓﻴﻪ ﻣﺎﻝ ﻭﻻ ﺑﻨﻮﻥ ﺇﻻ ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ‬
‫ﺳﻠﻴﻢ‪ ،‬ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﻨﺪﻡ ﻓﻴﻪ ﺍﻟﻈﺎﳌﻮﻥ ﺍﻟﻀﺎﻟﻮﻥ ﻋﻠﻰ ﺃﻓﻌﺎﳍﻢ ﺍﳌﺸﻴﻨﺔ ﺍﻟﱵ ﺍﻗﺘﺮﻓﻮﻫﺎ ﻭﺃﻗﻮﺍﳍﻢ ﺍﻟﺒﺬﻳﺌﺔ ﺍﻟﱵ ﺗﻔﻮّﻫﻮﺍ ﻬﺑﺎ ﰲ‬
‫ﺣﻖّ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﻭﰲ ﺣﻖ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﺍﻟﺮﲪﺔ ﺍﳌﻬﺪﺍﺓ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ‪.‬‬

‫ﺇﻧﻪ ﻣﺸﻬﺪ ﺭﻫﻴﺐ ﻋﺠﻴﺐ‪ ،‬ﻣﺸﻬﺪ ﺍﻟﻈﺎﱂ ﻭﻫﻮ ﻳﻌﺾّ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﻨﺪﻡ ﻭﺍﻷﺳﻒ ﻭﺍﻷﺳﻰ‪ ،‬ﺣﻴﺚ ﻻ ﺗﻜﻔﻴﻪ ﻳﺪ ﻭﺍﺣﺪﺓ‬
‫ﻳﻌﺾّ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻳﺪﺍﻭﻝ ﺑﲔ ﻫﺬﻩ ﺍﻟﻴﺪ ﻭﺗﻠﻚ‪ ،‬ﺃﻭ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻟﺸﺪّﺓ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﻣﻦ ﺍﻟﻨﺪﻡ ﺍﻟﻼﺫﻉ ﺍﳌﺘﻤﺜﹼﻞ ﰲ ﻋﻀّﻪ‬
‫ﻋﻠﻰ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻓﻌﻞ ﻳﺮﻣﺰ ﻭﻳﺸﺎﺭ ﺑﻪ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ ﺍﻟﻈﺎﱂ‪.‬‬
‫))ﻭﻳﻮﻡ ﻳﻌﺾ ﺍﻟﻈﺎﱂ ﻋﻠﻰ ﻳﺪﻳﻪ(‪ . .‬ﻓﻼ ﺗﻜﻔﻴﻪ ﻳﺪ ﻭﺍﺣﺪﺓ ﻳﻌﺾ ﻋﻠﻴﻬﺎ ‪ .‬ﺇﳕﺎ ﻫﻮ ﻳﺪﺍﻭﻝ ﺑﲔ ﻫﺬﻩ ﻭﺗﻠﻚ ‪ ،‬ﺃﻭ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ‬
‫ﻟﺸﺪﺓ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﻣﻦ ﺍﻟﻨﺪﻡ ﺍﻟﻼﺫﻉ ﺍﳌﺘﻤﺜﻞ ﰲ ﻋﻀﻪ ﻋﻠﻰ ﺍﻟﻴﺪﻳﻦ ‪ .‬ﻭﻫﻲ ﺣﺮﻛﺔ ﻣﻌﻬﻮﺩﺓ ﻳﺮﻣﺰ ﻬﺑﺎ ﺇﱃ ﺣﺎﻟﺔ ﻧﻔﺴﻴﺔ‬
‫ﻓﻴﺠﺴﻤﻬﺎ ﲡﺴﻴﻤﺎ ‪.‬‬
‫) ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﻟﻴﺘﲏ ﺍﲣﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴﻼ(‪ . .‬ﻓﺴﻠﻜﺖ ﻃﺮﻳﻘﻪ ‪ ،‬ﱂ ﺃﻓﺎﺭﻗﻪ ‪ ،‬ﻭﱂ ﺃﺿﻞ ﻋﻨﻪ ‪ . .‬ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﻜﺮ‬
‫ﺭﺳﺎﻟﺘﻪ ﻭﻳﺴﺘﺒﻌﺪ ﺃﻥ ﻳﺒﻌﺜﻪ ﺍﷲ ﺭﺳﻮﻻ !‬
‫ﻳﺎ ﻭﻳﻠﺘﺎ ﻟﻴﺘﲏ ﱂ ﺃﲣﺬ ﻓﻼﻧﺎ ﺧﻠﻴﻼ ‪ . .‬ﻓﻼﻧﺎ ﻬﺑﺬﺍ ﺍﻟﺘﺠﻬﻴﻞ ﻟﻴﺸﻤﻞ ﻛﻞ ﺻﺎﺣﺐ ﺳﻮﺀ ﻳﺼﺪ ﻋﻦ ﺳﺒﻴﻞ ﺍﻟﺮﺳﻮﻝ ﻭﻳﻀﻞ ﻋﻦ‬
‫ﺫﻛﺮ ﺍﷲ ‪ ) . .‬ﻟﻘﺪ ﺃﺿﻠﲏ ﻋﻦ ﺍﻟﺬﻛﺮ ﺑﻌﺪ ﺇﺫ ﺟﺎﺀﱐ(‪ . .‬ﻟﻘﺪ ﻛﺎﻥ ﺷﻴﻄﺎﻧﺎ ﻳﻀﻞ ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋﻮﻧﺎ ﻟﻠﺸﻴﻄﺎﻥ )ﻭﻛﺎﻥ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺧﺬﻭﻻ( ﻳﻘﻮﺩﻩ ﺇﱃ ﻣﻮﺍﻗﻒ ﺍﳋﺬﻻﻥ ‪ ،‬ﻭﳜﺬﻟﻪ ﻋﻨﺪ ﺍﳉﺪ ‪ ،‬ﻭﰲ ﻣﻮﺍﻗﻒ ﺍﳍﻮﻝ ﻭﺍﻟﻜﺮﺏ‬
‫ﻭﻫﻜﺬﺍ ﺭﺍﺡ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺰ ﻗﻠﻮﻬﺑﻢ ﻫﺰﺍ ﻬﺑﺬﻩ ﺍﳌﺸﺎﻫﺪ ﺍﳌﺰﻟﺰﻟﺔ ‪ ،‬ﺍﻟﱵ ﲡﺴﻢ ﳍﻢ ﻣﺼﲑﻫﻢ ﺍﳌﺨﻴﻒ ‪ ،‬ﻭﺗﺮﻳﻬﻢ ﺇﻳﺎﻩ‬
‫ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﻟﻴﺘﲏ ﺍﲣﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴﻼ‪ ،‬ﻓﺴﻠﻜﺖ ﻃﺮﻳﻘﻪ ﻭﺍﺗﺒﻌﺖ ﺳﻨﺘﻪ ﻭﱂ ﺃﻓﺎﺭﻗﻪ‪ ،‬ﻳﺎ ﻟﻴﺘﲏ ﻛﻨﺖ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﻋﻘﻴﺪﺗﻪ‪،‬‬
‫ﻳﺎ ﻟﻴﺘﲏ ﻛﻨﺖ ﻣﻌﻪ ﻓﺄﻓﻮﺯ ﻓﻮﺯﺍ ﻋﻈﻴﻤﺎ‪ ،‬ﻳﺎ ﻭﻳﻠﺘﺎ ﻟﻴﺘﲏ ﱂ ﺃﲣﺬ ﻓﻼﻧﺎ ﺧﻠﻴﻼ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﻟﻀﺎﻝﹼ ﻟﻴﺸﻤﻞ ﻛﻞﹼ ﺻﺎﺣﺐ ﺳﻮﺀ ﻳﺼﺪّ ﻋﻦ ﺳﺒﻴﻞ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻦ‬
‫ﺩﻋﻮ ِﺓ ﺍﻹﺳﻼﻡ ﻭﻣﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻈﺎﱂ ﺷﻴﻄﺎﻧﺎ ﻳﻀﻞﹼ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻋﻮﻧﺎ ﻟﻠﺸﻴﻄﺎﻥ ﻳﻘﻮﺩﻩ ﺇﱃ ﺍﳍﺎﻭﻳﺔ ﻭﺇﱃ ﻣﻮﺍﻗﻒ‬
‫ﺍﳋﺬﻻﻥ ﻭﺍﳋﺴﺮﺍﻥ‪.‬‬
‫))ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ‪ :‬ﻳﺎ ﺭﺏ ﺇﻥ ﻗﻮﻣﻲ ﺍﲣﺬﻭﺍ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻬﺠﻮﺭﺍ((‬

‫ﻟﻘﺪ ﻫﺠﺮﻭﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﻋﺒﺪﻩ ﻟﻴﻨﺬﺭﻫﻢ ‪ .‬ﻭﻳﺒﺼﺮﻫﻢ ‪ .‬ﻫﺠﺮﻭﻩ ﻓﻠﻢ ﻳﻔﺘﺤﻮﺍ ﻟﻪ ﺃﲰﺎﻋﻬﻢ ﺇﺫ ﻛﺎﻧﻮﺍ ﻳﺘﻘﻮﻥ‬
‫ﺃﻥ ﳚﺘﺬﻬﺑﻢ ﻓﻼ ﳝﻠﻜﻮﻥ ﻟﻘﻠﻮﻬﺑﻢ ﻋﻨﻪ ﺭﺩﺍ ‪ .‬ﻭﻫﺠﺮﻭﻩ ﻓﻠﻢ ﻳﺘﺪﺑﺮﻭﻩ ﻟﻴﺪﺭﻛﻮﺍ ﺍﳊﻖ ﻣﻦ ﺧﻼﻟﻪ ‪ ،‬ﻭﳚﺪﻭﺍ ﺍﳍﺪﻱ ﻋﻠﻰ ﻧﻮﺭﻩ ‪.‬‬
‫ﻭﻫﺠﺮﻭﻩ ﻓﻠﻢ ﳚﻌﻠﻮﻩ ﺩﺳﺘﻮﺭ ﺣﻴﺎﻬﺗﻢ ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻟﻴﻜﻮﻥ ﻣﻨﻬﺎﺝ ﺣﻴﺎﺓ ﻳﻘﻮﺩﻫﺎ ﺇﱃ ﺃﻗﻮﻡ ﻃﺮﻳﻖ‪:‬‬
‫ﻭﺇﻥ ﺭﺑﻪ ﻟﻴﻌﻠﻢ ؛ ﻭﻟﻜﻨﻪ ﺩﻋﺎﺀ ﺍﻟﺒﺚ ﻭﺍﻹﻧﺎﺑﺔ ‪ ،‬ﻳﺸﻬﺪ ﺑﻪ ﺭﺑﻪ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺄﻝ ﺟﻬﺪﺍ ‪ ،‬ﻭﻟﻜﻦ ﻗﻮﻣﻪ ﱂ ﻳﺴﺘﻤﻌﻮﺍ ﳍﺬﺍ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﱂ ﻳﺘﺪﺑﺮﻭﻩ ‪ .‬ﻓﻴﺴﻠﻴﻪ ﺭﺑﻪ ﻭﻳﻌﺰﻳﻪ ‪ .‬ﻓﺘﻠﻚ ﻫﻲ ﺍﻟﺴﻨﺔ ﺍﳉﺎﺭﻳﺔ ﻗﺒﻠﻪ ﰲ ﲨﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ ‪ .‬ﻓﻠﻜﻞ ﻧﱯ ﺃﻋﺪﺍﺀ ﻳﻬﺠﺮﻭﻥ ﺍﳍﺪﻯ‬
‫ﺍﻟﺬﻱ ﳚﻴﺌﻬﻢ ﺑﻪ ‪ ،‬ﻭﻳﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﻳﻬﺪﻱ ﺭﺳﻠﻪ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﺍﺠﻤﻟﺮﻣﲔ‪:‬‬
‫))ﻭﻛﺬﻟﻚ ﺟﻌﻠﻨﺎ ﻟﻜﻞ ﻧﱯ ﻋﺪﻭﺍ ﻣﻦ ﺍﺠﻤﻟﺮﻣﲔ ‪ .‬ﻭﻛﻔﻰ ﺑﺮﺑﻚ ﻫﺎﺩﻳﺎ ﻭﻧﺼﲑﺍ((‪. .‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬
 ‫) ‪ ( ٦٩‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ‪١-‬‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫)) ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ((‪ .‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪..‬ﻷﻥ ﲨﻴﻊ ﻣﺎ ﻓﻴﻪ‬
‫ﻫﺪﻯ ﻳﻬﺪﻳﻨﺎ ﺇﱃ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻭﻝ ﺫﻟﻚ ﻭﺃﳘﻪ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﺩﻋﻮﺓ ﻟﺘﻮﺣﻴﺪ ﺍﷲ‬
‫ﰲ ﺭﺑﻮﺑﻴﺘﻪ ﻭﺃﻟﻮﻫﻴﺘﻪ ﻭﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ))ﻗﻞ ﺇﳕﺎ ﻳﻮﺣﻰ ﺇﱄ ﺃﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ((‪.‬ﺍﻹﻧﺒﻴﺎﺀﻭﻗﺪ ﺟﺎﺀ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺗﻮﺑﻴﺦ ﻭﺇﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﻋﺘﺮﻓﻮﺍ ﺑﺮﺑﻮﺑﻴﺔ ﺍﷲ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﻮﺣﺪﻭﻩ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺣﻴﺚ ﺃﺷﺮﻛﻮﺍ ﻣﻌﻪ ﺁﳍﺔ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻳﺴﺘﺪﻝ ﻬﺑﺎ ﻋﻠﻰ ﺍﻋﺘﺮﺍﻑ ﺍﻟﻜﻔﺎﺭ ﺑﺮﺑﻮﺑﻴﺘﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻗﻞ ﻣﻦ‬
‫ﻳﺮﺯﻗﻜﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺃﻣﻦ ﳝﻠﻚ ﺍﻟﺴﻤﻊ ﻭﺍﻷﺑﺼﺎﺭ ﻓﺴﻴﻘﻮﻟﻮﻥ ﺍﷲ(( ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻗﻞ ﺃﻓﻼ ﺗﺘﻘﻮﻥ((‪ .‬ﻭﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪)) :‬ﻭﻟﺌﻦ ﺳﺄﻟﺘﻬﻢ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺳﺨﺮ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻟﻴﻘﻮﻟﻦ ﺍﷲ ﻓﺄﱏ ﻳﺆﻓﻜﻮﻥ((‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺟﺎﺀ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺇﻗﺮﺍﺭﻫﻢ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﺑﺄﺳﺎﻟﻴﺐ ﳐﺘﻠﻔﺔ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻓﺄﱏ ﺗﺴﺤﺮﻭﻥ(( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫))ﻗﻞ ﺃﻓﺘﺨﺬﰎ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻻ ﳝﻠﻜﻮﻥ ﻷﻧﻔﺴﻬﻢ ﻧﻔﻌﹰﺎ ﻭﻻ ﺿﺮﹰﺍ(( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﺃﺇﻟﻪ ﻣﻊ ﺍﷲ ﺑﻞ ﺃﻛﺜﺮﻫﻢ ﻻ‬
‫ﻼ ﻣﺎ ﺗﺬﻛﺮﻭﻥ((‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ )) :‬ﺃﺇﻟﻪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ((‬ ‫ﻳﻌﻠﻤﻮﻥ(( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ )) :‬ﺃﺇﻟﻪ ﻣﻊ ﺍﷲ ﻗﻠﻴ ﹰ‬
‫ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﺍﻟﱵ ﺗﻌﻘﺐ ﻛﻞ ﺍﻷﺳﺌﻠﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺘﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻟﱵ ﻳﺮﺍﺩ ﻣﻨﻬﺎ ﺍﻹﻗﺮﺍﺭ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﰲ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﻗﺮﻭﺍ ﺭﺗﺐ ﳍﻢ ﺍﻟﺘﻮﺑﻴﺦ ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺫﻟﻚ ﺍﻹﻗﺮﺍﺭ ﻷﻥ ﺍﳌﻘﺮ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻳﻠﺰﻣﻪ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻷﻟﻮﻫﻴﺔ ﺿﺮﻭﺭﺓ‪.‬‬
‫ﻭﺇﻧﲏ ﻷﺗﻌﺠﺐ ﻣﻦ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺘﻮﺟﻪ ﺑﻘﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ‪ ،‬ﻓﻴﻄﻠﺐ ﻣﻦ ﳐﻠﻮﻕ ﺍﻟﺸﻔﺎﺀ ﺃﻭ ﺍﻟﻔﻮﺯ ﻭﺍﻟﻔﻼﺡ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﺃﻭ‬
‫ﺍﻟﺮﺯﻕ ﻭﺍﻟﺬﺭﻳﺔ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﻭﳑﺎ ﻫﻮ ﻻ ﻳﻄﻠﺐ ﺇﻻ ﻣﻦ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﻭﻳﺰﺩﺍﺩ‬
‫ﺍﻟﻌﺠﺐ ﳑﻦ ﻳﻄﻠﺐ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﺃﻧﺒﻴﺎﺀ ﺃﻭ ﺻﺎﳊﲔ‪ ،‬ﻭﻳﺘﺮﻙ ﻣﻦ ﺑﻴﺪﻩ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺻﺪﻕ ﺍﷲ ﺣﻴﺚ ﻗﺎﻝ‪)) :‬ﺫﻟﻜﻢ ﺍﷲ ﺭﺑﻜﻢ ﻟﻪ ﺍﳌﻠﻚ ﻭﺍﻟﺬﻳﻦ ﺗﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﳝﻠﻜﻮﻥ ﻣﻦ ﻗﻄﻤﲑ ﺇﻥ‬
‫ﺗﺪﻋﻮﻫﻢ ﻻ ﻳﺴﻤﻌﻮﺍ ﺩﻋﺎﺀﻛﻢ ﻭﻟﻮ ﲰﻌﻮﺍ ﻣﺎ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻜﻢ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻜﻔﺮﻭﻥ ﺑﺸﺮﻛﻜﻢ ﻭﻻ ﻳﻨﺒﺌﻚ ﻣﺜﻞ ﺧﺒﲑ((‪.‬‬
‫ﻭﻣﻦ ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ‪ -‬ﺍﻟﺪﻋﻮﺓ ﻟﻼﻟﺘﺰﺍﻡ ﲟﺎ ﺷﺮﻋﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳍﻮﻯ ﻣﻘﺘﺪﻳﻦ ﰲ ﺫﻟﻚ‬
‫ﺑﺴﻨﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﻨﺔ ﺃﺻﺤﺎﺑﻪ‪.‬‬

‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻓﺈﻥ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻚ ﻓﺎﻋﻠﻢ ﺃﳕﺎ ﻳﺘﺒﻌﻮﻥ ﺃﻫﻮﺍﺀﻫﻢ ﻭﻣﻦ ﺃﺿﻞ ﳑﻦ ﺍﺗﺒﻊ‬
‫ﻫﻮﺍﻩ ﺑﻐﲑ ﻫﺪﻯ ﻣﻦ ﺍﷲ((‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﺑﻞ ﺍﺗﺒﻊ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻫﻮﺍﺀﻫﻢ ﺑﻐﲑ ﻋﻠﻢ ﻓﻤﻦ ﻳﻬﺪﻱ ﻣﻦ ﺃﺿﻞ ﺍﷲ ﻭﻣﺎﳍﻢ ﻣﻦ‬
‫ﻧﺎﺻﺮﻳﻦ((‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻭﻣﺎ ﺁﺗﺎﻛﻢ ﺍﻟﺮﺳﻮﻝ ﻓﺨﺬﻭﻩ ﻭﻣﺎ ﻬﻧﺎﻛﻢ ﻋﻨﻪ ﻓﺎﻧﺘﻬﻮﺍ(( ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻗﻞ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻓﺈﻥ ﺗﻮﻟﻮﺍ‬
‫ﻓﺈﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﻟﻜﺎﻓﺮﻳﻦ(( ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﻻ ﺗﺒﻄﻠﻮﺍ ﺃﻋﻤﺎﻟﻜﻢ((‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ )) :‬ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻢ ﰲ ﺭﺳﻮﻝ ﺍﷲ ﺃﺳﻮﺓ ﺣﺴﻨﻪ ﳌﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺫﻛﺮ ﺍﷲ ﻛﺜﲑﹰﺍ((‪.‬‬
‫ﻭﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻓﻴﻬﺎ ﺍﳍﺪﻱ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﻮﺣﻲ ﺍﻟﺜﺎﱐ ﻛﻤﺎ ﺛﺒﺖ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺇﱃ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﳍﺪﻱ‬
‫ﺍﻟﻨﺒﻮﻱ ﰲ ﻋﺒﺎﺩﺗﻪ ﻭﺗﺸﺮﻳﻌﻪ ﻭﺃﻣﺮﻩ ﻭﻬﻧﻴﻪ ﻭﻓﻌﻠﻪ ﻭﺗﺮﻛﻪ‪ ،‬ﻷﻥ ﺍﻟﺴﻨﺔ ﻓﻌﻠﻴﺔ ﻭﺗﺮﻛﻴﺔ‪ ،‬ﻓﻤﺎ ﺗﺮﻛﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻭﺧﺎﺻﺔ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺪﺍﻋﻲ ﻭﺍﳌﻘﺘﻀﻲ ﻟﺬﻟﻚ‪ ،‬ﻧﺘﺮﻛﻪ‪.‬‬

‫ﻭﺇﻧﲏ ﻷﺗﻌﺠﺐ ﳑﻦ ﻳﻨﺎﻓﺢ ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ ﰲ ﺍﻟﺪﻳﻦ ﻭﻫﻮ ﻳﺴﺘﻤﻊ ﺇﱃ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﻓﻠﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ‬
‫ﳜﺎﻟﻔﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﺃﻥ ﺗﺼﻴﺒﻬﻢ ﻓﺘﻨﺔ ﺃﻭ ﻳﺼﻴﺒﻬﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ(( ﻭﻳﺴﻤﻊ ﻗﻮﻝ ﺍﷲ‪ )) :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ‬
 ‫ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍ ﷲ ﲰﻴﻊ ﻋﻠﻴﻢ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ ﻭﻻ ﲡﻬﺮﻭﺍ‬
‫ﻟﻪ ﺑﺎﻟﻘﻮﻝ ﻛﺠﻬﺮ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﺃﻥ ﲢﺒﻂ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﺸﻌﺮﻭﻥ((‪ ،‬ﻭﺇﻥ ﻣﻦ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻣﺪﺍﻓﻌﹰﺎ ﻋﻦ ﺑﺪﻋﺔ ﰲ‬
‫ﺍﻟﺪﻳﻦ ﺇﳕﺎ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ‪ ،‬ﻭﻳﺮﻓﻊ ﻃﺮﻳﻘﺘﻪ ﻓﻮﻕ ﺳﻨﺔ ﺍﻟﻨﱯ‪ ،‬ﻭﻳﺮﻓﻊ ﻓﻬﻤﻪ ﻭﻋﻘﻠﻪ ﻓﻮﻕ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻭﻬﺑﺬﺍ ﻳﻜﻮﻥ ﺧﺎﻟﻒ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻳﻦ‬
‫ﻓﻬﻤﻮﺍ ﺳﻨﺘﻪ ﻭﺳﺎﺭﻭﺍ ﻋﻠﻴﻬﺎ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ‪ ،‬ﻫﺆﻻﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻳﻦ ﺷﻬﺪ ﳍﻢ ﺭﻬﺑﻢ ﺑﺎﻹﳝﺎﻥ ﺍﳊﻖ‬
‫ﻭﺑﺎﻟﺼﺪﻕ ﻭﺃﻣﺮﻧﺎ ﻧﺒﻴﻨﺎ ﺑﺎﺗﺒﺎﻋﻬﻢ ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﺧﻄﺎﻫﻢ‪ ،‬ﺑﻞ ﻟﻘﺪ ﺣﻀﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﺘﻤﺴﻚ ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻬﻢ‬
‫ﻭﺳﺒﻴﻠﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫))ﻭﻣﻦ ﻳﺸﺎﻗﻖ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﲔ ﻟﻪ ﺍﳍﺪﻯ ﻭﻳﺘﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﻧﻮﻟﻪ ﻣﺎ ﺗﻮﱄ ﻭﻧﺼﻠﻪ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ‬
‫ﻣﺼﲑﹰﺍ((‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٧٠‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻣﻦ ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻟﻠﱵ ﻫﻲ‬
‫ﺃﻗﻮﻡ ﻫﺪﻳﺔ ﺇﱃ ﺃﻥ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻬﻧﺎ ﻫﻲ ﺍﻟﱵ ﺗﺮﺑﻂ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺃﻥ ﻳﻨﺎﺩﻯ ﺑﺎﻻﺭﺗﺒﺎﻁ ﻬﺑﺎ ﺩﻭﻥ ﻏﲑﻫﺎ‬
‫ﺇﳕﺎ ﻫﻲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺪ ﻭﺭﺩﺕ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﰲ ﺫﻟﻚ ﻣﻨﻬﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﻭﻻ ﲣﺮﺟﻮﻥ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺩﻳﺎﺭﻛﻢ((‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻭﻻ ﲣﺮﺟﻮﻥ ﺇﺧﻮﺍﻧﻜﻢ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪)) :‬ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ‪ ((..‬ﺃﻱ ﻻ ﻳﺄﻛﻞ ﺃﺣﺪﻛﻢ ﻣﺎﻝ‬
‫ﺃﺧﻴﻪ ‪ ...‬ﻭﺣﻴﻨﻤﺎ ﺃﺧﻄﺄ ﺍﻟﺮﻣﺎﺓ ﺑﻞ ﺑﻌﻀﻬﻢ ﰲ ﻋﺪﻡ ﺍﻟﺘﻘﻴﺪ ﺑﻮﺻﻴﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻥ ﻻ ﻳﻐﺎﺩﺭﻭﺍ ﺍﳉﺒﻞ ﰲ‬
‫ﻏﺰﻭﺓ ﺃﺣﺪ‪ ،‬ﻓﻨﺰﻟﻮﺍ‪ ،‬ﺃﺻﺎﻬﺑﻢ ﻣﺎ ﺃﺻﺎﻬﺑﻢ ﻟﺪﺭﺟﺔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺻﻴﺐ ﰲ ﻭﺟﻬﻪ ﺍﻟﺸﺮﻳﻒ ﻓﺘﻌﺠﺐ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻫﻢ ﻋﻠﻰ ﺍﳊﻖ ﻭﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﺍﺧﱪﻧﺎ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ )) :‬ﺃﻭ ﳌﺎ ﺃﺻﺎﺑﺘﻜﻢ ﻣﺼﻴﺒﺔ ﻗﺪ ﺃﺻﺒﺘﻢ ﻣﺜﻠﻴﻬﺎ ﻗﻠﺘﻢ ﺃﱏ ﻫﺬﺍ ﻗﻞ ﻫﻮ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻜﻢ(( ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ‬
‫ﺍﻟﺒﻌﺾ ﻓﻘﻂ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺧﻄﺌﻮﺍ ﻭﻟﻜﻦ ﺍﳋﻄﺎﺏ ﺗﻮﺟﻪ ﻟﻠﺠﻤﻴﻊ ﻷﻥ ﺍﻷﻣﺔ ﻛﻠﻬﺎ ﻛﺎﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻛﻴﻒ ﳛﺎﺳﺐ ﺍﳉﺴﺪ ﻛﻠﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻄﺄ ﻭﻳﻌﺎﻣﻞ ﺍﳉﺴﺪ ﻛﻠﻪ ﻛﻮﺣﺪﺓ ﻭﺍﺣﺪﺓ‪ .‬ﺇﻬﻧﺎ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻟﻘﺪ ﺣﺼﻞ ﺧﻼﻑ ﺑﲔ ﺃﺣﺪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺃﺣﺪ ﺍﻷﻧﺼﺎﺭ ‪ ...‬ﻓﻘﺎﻝ ﺍﳌﻬﺎﺟﺮﻱ ﻳﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ ﻭﻗﺎﻝ ﻳﺎ ﻟﻸﻧﺼﺎﺭﻱ ﻟﻸﻧﺼﺎﺭ‬
‫‪ ..‬ﻓﻤﺎﺫﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﺩﻋﻮﻫﺎ ﻓﺈﻬﻧﺎ ﻣﻨﺘﻨﺔ((‪.‬‬
‫ﻻ ﺣﻈﻮﺍ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻓﻴﻬﻢ ﺍﻟﻘﺮﺷﻲ ﻭﻏﲑﻩ‪ ،‬ﻭﺍﻷﻧﺼﺎﺭ ﻓﻴﻬﻢ ﺍﳋﺰﺭﺟﻲ ﻭﺍﻷﻭﺳﻲ ﻭﻏﲑﻫﻢ ‪ ..‬ﻣﺎ ﺗﻨﺎﺩﻯ ﻫﺆﻻﺀ‬
‫ﺑﺎﻵﺑﺎﺀ ﻭﻻ ﺑﺎﻷﺟﺪﺍﺩ ﻭﻻ ﺑﺎﻟﻘﻮﻣﻴﺔ ﺑﻞ ﺑﺼﻔﺘﲔ ﲪﻴﺪﺗﲔ ‪ ..‬ﺍﳍﺠﺮﺓ ﻭﺍﻟﻨﺼﺮﺓ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﻏﻢ ﺫﻟﻚ ﱂ‬
‫ﻳﻘﺒﻠﻬﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻋﺘﱪﻫﺎ ﺩﻋﻮﻯ ﺟﺎﻫﻠﻴﺔ ﻣﻨﺘﻨﺔ ﻓﻜﻴﻒ ﲟﻦ ﻳﻨﺎﺩﻱ ﺑﺎﻟﻘﻮﻣﻴﺔ ﺃﻭ ﺍﻟﻮﻃﻨﻴﺔ‪ .‬ﻭﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻ ﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫)‪ )) ( ٧١‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ(( ‪.٣-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﺸﻤﻞ ﺍﳍﺪﻯ ﺃﻗﻮﺍﻣﺎ ﻭﺃﺟﻴﺎﻻ ﺑﻼ ﺣﺪﻭﺩ ﻣﻦ ﺯﻣﺎﻥ ﺃﻭ ﻣﻜﺎﻥ ؛ ﻭﻳﺸﻤﻞ ﻣﺎ ﻳﻬﺪﻳﻬﻢ ﺇﻟﻴﻪ ﻛﻞ ﻣﻨﻬﺞ ﻭﻛﻞ ﻃﺮﻳﻖ ‪ ،‬ﻭﻛﻞ‬
 ‫ﺧﲑ ﻳﻬﺘﺪﻱ ﺇ ﻟﻴﻪ ﺍﻟﺒﺸﺮ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ‪.‬‬
‫ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﺎﱂ ﺍﻟﻀﻤﲑ ﻭﺍﻟﺸﻌﻮﺭ ‪ ،‬ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﱵ ﻻ ﺗﻌﻘﻴﺪ ﻓﻴﻬﺎ ﻭﻻ ﻏﻤﻮﺽ ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﻄﻠﻖ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﺛﻘﺎﻝ ﺍﻟﻮﻫﻢ ﻭﺍﳋﺮﺍﻓﺔ ‪،‬‬
‫ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﻇﺎﻫﺮ ﺍﻹﻧﺴﺎﻥ ﻭﺑﺎﻃﻨﻪ ‪ ،‬ﻭﺑﲔ ﻣﺸﺎﻋﺮﻩ ﻭﺳﻠﻮﻛﻪ ‪ ،‬ﻭﺑﲔ ﻋﻘﻴﺪ ﺗﻪ ﻭﻋﻤﻠﻪ ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻫﻲ ﻛﻠﻬﺎ ﻣﺸﺪﻭﺩﺓ ﺇﱃ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﺍﻟﱵ ﻻ ﺗﻨﻔﺼﻢ ‪ ،‬ﻣﺘﻄﻠﻌﺔ ﺇﱃ ﺃﻋﻠﻰ ﻭﻫﻲ ﻣﺴﺘﻘﺮﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﻌﻤﻞ‬
‫ﻋﺒﺎﺩﺓ ﻣﱴ ﺗﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﺇﱃ ﺍﷲ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﺘﺎﻋﺎ ﻭﺍﺳﺘﻤﺘﺎﻋﺎ ﺑﺎﳊﻴﺎﺓ ‪.‬‬
‫ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﺎﱂ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺎﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍ ﻟﻄﺎﻗﺔ ‪ ،‬ﻓﻼ ﺗﺸﻖ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺣﱴ ﲤﻞ ﻭﺗﻴﺄﺱ‬
‫ﻣﻦ ﺍﻟﻮﻓﺎﺀ ‪ .‬ﻭﻻ ﺗﺴﻬﻞ ﻭﺗﺘﺮﺧﺺ ﺣﱴ ﺗﺸﺒﻊ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺮﺧﺎﻭﺓ ﻭﺍﻻﺳﺘﻬﺘﺎﺭ ‪ .‬ﻭﻻ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻘﺼﺪ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺣﺪﻭﺩ‬
‫ﺍﻻﺣﺘﻤﺎﻝ ‪.‬‬
‫ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ‪ :‬ﺃﻓﺮﺍﺩﺍ ﻭﺃﺯﻭﺍﺟﺎ ‪ ،‬ﻭﺣﻜﻮﻣﺎﺕ ﻭﺷﻌﻮﺑﺎ ‪ ،‬ﻭﺩﻭﻻ ﻭﺃﺟﻨﺎﺳﺎ ‪،‬‬
‫ﻭﻳﻘﻴﻢ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﻮﻃﻴﺪﺓ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﱵ ﻻ ﺗﺘﺄﺛﺮ ﺑﺎﻟﺮﺃﻱ ﻭﺍﳍﻮﻯ ‪ ،‬ﻭﻻ ﲤﻴﻞ ﻣﻊ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺸﻨﺂﻥ ؛ ﻭﻻ‬
‫ﺗﺼﺮﻓﻬﺎ ﺍﳌﺼﺎﱀ ﻭﺍﻷﻏﺮﺍﺽ ‪ .‬ﺍﻷﺳﺲ ﺍﻟﱵ ﺃﻗﺎﻣﻬﺎ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﳋﻠﻘﻪ ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺧﻠﻖ ‪ ،‬ﻭﺃﻋﺮﻑ ﲟﺎ ﻳﺼﻠﺢ ﳍﻢ ﰲ‬
‫ﻛﻞ ﺃﺭﺽ ﻭﰲ ﻛﻞ ﺟﻴﻞ ‪ ،‬ﻓﻴﻬﺪﻳﻬﻢ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻭﻧﻈﺎﻡ ﺍﳌﺎﻝ ﻭﻧﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻧﻈﺎﻡ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﺪﻭﱄ‬
‫ﺍﻟﻼﺋﻖ ﺑﻌﺎﱂ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﺗﺒﲏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﲨﻴﻌﻬﺎ ﻭﺍﻟﺮﺑﻂ ﺑﻴﻨﻬﺎ ﻛﻠﻬﺎ ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﻣﻘﺪﺳﺎﻬﺗﺎ ﻭﺻﻴﺎﻧﺔ ﺣﺮﻣﺎﻬﺗﺎ ﻓﺈﺫﺍ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﲜﻤﻴﻊ ﻋﻘﺎﺋﺪﻫﺎ ﺍﻟﺴﻤﺎﻭﻳﺔ ﰲ ﺳﻼﻡ ﻭﻭﺋﺎﻡ‬
‫))ﻭﻳﺒﺸﺮ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻥ ﳍﻢ ﺃﺟﺮﺍ ﻛﺒﲑﺍ ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﺃﻋﺘﺪﻧﺎ ﳍﻢ ﻋﺬﺍﺑﺎ‬
‫ﺃﻟﻴﻤﺎ((‬

‫ﻓﻬﺬﻩ ﻫﻲ ﻗﺎﻋﺪﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﳉﺰﺍﺀ ‪ .‬ﻓﻌﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﻘﻴﻢ ﺑﻨﺎﺀﻩ ‪ .‬ﻓﻼ ﺇﳝﺎﻥ ﺑﻼ ﻋﻤﻞ ‪ ،‬ﻭﻻ ﻋﻤﻞ‬
‫ﺑﻼ ﺇﳝﺎﻥ ‪ .‬ﺍﻷﻭﻝ ﻣﺒﺘﻮﺭ ﱂ ﻳﺒﻠﻎ ﲤﺎﻣﻪ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻣﻘﻄﻮﻉ ﻻ ﺭﻛﻴﺰﺓ ﻟﻪ ‪ .‬ﻭﻬﺑﻤﺎ ﻣﻌﺎ ﺗﺴﲑ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻟﱵ ﻫﻲ ﺃﻗﻮﻡ ‪. .‬‬
‫ﻭﻬﺑﻤﺎ ﻣﻌﺎ ﺗﺘﺤﻘﻖ ﺍﳍﺪﺍﻳﺔ ﻬﺑﺬﺍ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﻬﺘﺪﻭﻥ ﻬﺑﺪﻱ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻓﻬﻢ ﻣﺘﺮﻭﻛﻮﻥ ﳍﻮﻯ ﺍﻹﻧﺴﺎﻥ ‪ .‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺠﻮﻝ ﺍﳉﺎﻫﻞ ﲟﺎ ﻳﻨﻔﻌﻪ ﻭﻣﺎ ﻳﻀﺮﻩ ‪،‬‬
‫ﺍﳌﻨﺪﻓﻊ ﺍﻟﺬﻱ ﻻ ﻳﻀﺒﻂ ﺍﻧﻔﻌﺎﻻﺗﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺍﻟﺸﺮ ﻟﻪ‪ :‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ‬
‫ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٧٢‬ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻋﺒﺎﺩ ﺍﷲ‪ :‬ﻛﺎﻥ ﻣﻦ ﻫﺪﻱ ﻧﺒﻴﻜﻢ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻗﺮﺍﺀﺓ ﺳﻮﺭ ﺍﳌﺴﺒﺤﺎﺕ‪ ،‬ﻭﺧﺎﺻﺔ ﺳﻮﺭﺓ ) ﺳﺒﺢ‬
‫ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ (‪ ،‬ﰲ ﺍﺠﻤﻟﺎﻣﻊ ﺍﻟﻌﻈﺎﻡ ﻛﺎﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪ؛ ﻭﳘﺎ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ﻭﺫﻟﻚ ﳌﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺟﻠﻲ‬
‫ﺍﳊﻜﻢ ﻭﺍﻷﺣﻜﺎﻡ؛ ﻭﺍﳌﻮﺍﻋﻆ‪ ،‬ﻭﺍﻟﺘﺬﻛﺮﺓ ﻷﻫﻞ ﺍﻹﺳﻼﻡ ﲜﻠﻴﻞ ﺍﻹﻧﻌﺎﻡ‪ ،‬ﻭﺣﻘﻮﻕ ﺍﳌﻠﻚ ﺍﻟﻘﺪﻭﺱ ﺍﻟﺴﻼﻡ‪.‬ﻭﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‬
‫ﺍﻓﺘﺘﺤﺖ ﺑﻘﻮﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪) :‬ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ ( ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ .١:‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪)) :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ﰲ ﻳﻮﻡ ﻣﺎﺋﺔ ﻣﺮﺓ ﺣﻄﺖ ﺧﻄﺎﻳﺎﻩ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻞ ﺯﺑﺪ ﺍﻟﺒﺤﺮ((‪ .‬ﻭﰲ‬
 ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ‪)) :‬ﻣﻦ ﺳﺒﺢ ﺍﷲ ﰲ ﻳﻮﻡ ﻣﺎﺋﺔ ﺗﺴﺒﻴﺤﺔ ﻛﺘﺒﺖ ﻋﻨﻪ ﺃﻟﻒ ﺣﺴﻨﺔ ﻭﺣﻂ‬
‫ﻋﻨﻪ ﺃﻟﻒ ﺧﻄﻴﺌﺔ((‪ .‬ﻭﺃﺧﱪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺼﺪﻗﺔ ﺑﺎﳌﺎﻝ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ ﻻ ﻣﺎﻝ‬
‫ﳍﻢ ﻓﻘﺎﻝ‪)) :‬ﺇﻥ ﺑﻜﻞ ﺗﺴﺒﻴﺤﺔ ﺻﺪﻗﺔ((‪ .‬ﻭﺃﺧﱪ ﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﺘﺤﻤﻴﺪ ﺩﺑﺮ ﺍﻟﺼﻠﻮﺍﺕ ﳑﺎ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ‬
‫ﻗﺼﱠﺮ ﻓﻴﻪ ﺃﻭ ﺟﻬﻠﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﳜﻔﻒ ﺍﻵﻻﻡ ﻭﻳﻠﻄﻒ ﺍﳌﺸﺎﻕ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻛﻤﺎ ﺃﺭﺷﺪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻃﻤﺔ ﻭﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﻳﻘﻮﻻ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﻗﺎﻝ‪)) :‬ﻫﻮ ﺧﲑ ﻟﻜﻤﺎ ﻣﻦ ﺧﺎﺩﻡ((‪ .‬ﻓﻬﻦ‬
‫ﻛﻠﻤﺎﺕ ﻳﺴﲑﺓ ﻭﺃﺟﻮﺭﻫﻦ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻘﻮﳍﻦ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻘﻮﻡ؛ ﻷﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﰐ ﺃﺣﺪﻫﻢ ﻓﻴﻠﻘﻲ ﻋﻠﻴﻪ ﺍﻟﻨﻮﻡ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ :‬ﻭﳌﺎ ﻧﺰﻟﺖ‪) :‬ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ (‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪)) :‬ﺍﺟﻌﻠﻮﻫﺎ ﰲ ﺳﺠﻮﺩﻛﻢ((‪ ،‬ﻭﻛﺎﻥ ﻳﻜﺜﺮ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﰲ ﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ‪)) :‬ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ((‪ ،‬ﻳﺘﺄﻭﻝ ﺍﻟﻘﺮﺁﻥ؛ ﺃﻱ ﻳﻔﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﺮﲪﻦ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪) :‬ﺍﻟﺬﻱ ﺧﻠﻖ ﻓﺴﻮﻯ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ .[٢:‬ﺃﻱ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‬
‫ﻭﺍﺧﺘﺼﻪ ﲟﺎ ﻓﻀﻞ ﺑﻪ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﺘﻜﺮﱘ‪ ،‬ﻭﺃﻋﻈﻢ ﺫﻟﻚ ﺃﻥ ﻫﺪﺍﻩ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ‪ ،‬ﻭﺃﺭﺷﺪﻩ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪،‬‬
‫ﺍﳌﻮﺻﻞ ﺇﱃ ﺭﺿﻮﺍﻧﻪ ﻭﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺃﻳﻀﺎ ﺧﻠﻖ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﺎ ﰲ ﻏﺎﻳﺔ ﻣﻦ ﺍﻹﺗﻘﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﺻﻨﻊ‬
‫ﺍﷲ ﺍﻟﺬﻱ ﺃﺗﻘﻦ ﻛﻞ ﺷﻲﺀ‪.‬‬

‫ﻭﻗﻮﻟﻪ‪) :‬ﻭﺍﻟﺬﻱ ﻗﺪﺭ ﻓﻬﺪﻯ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ .[٣:‬ﺃﻱ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﲟﻘﺎﺩﻳﺮ ﻣﻀﺒﻮﻃﺔ ﻭﳊﻜﻢ ﳏﻜﻤﺔ‪ ،‬ﻓﻘﺪﺭ ﺳﺒﺤﺎﻧﻪ‬
‫ﺗﻘﺪﻳﺮﹰﺍ ﺗﺘﺒﻌﻪ ﲨﻴﻊ ﺍﳌﻘﺪﺭﺍﺕ‪ ،‬ﻭﻫﺪﻯ ﺇﱃ ﺫﻟﻚ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺗﻠﻚ ﻫﺪﺍﻳﺔ ﻋﺎﻣﺔ ﻣﻀﻤﻮﻬﻧﺎ ﺃﻧﻪ ﻫﺪﻯ ﻛﻞ ﳐﻠﻮﻕ‬
‫ﳌﺼﻠﺤﺘﻪ‪ ،‬ﻭﺗﺬﻛﺮ ﺍﻟﻌﺒﺎﺩ ﲜﻼﺋﻞ ﻧﻌﻤﻪ‪ ،‬ﻭﻋﻤﻮﻡ ﻓﻀﻠﻪ‪ ،‬ﻭﻭﺍﺳﻊ ﺭﲪﺘﻪ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ‪) :‬ﻭﺍﻟﺬﻱ ﺃﺧﺮﺝ ﺍﳌﺮﻋﻰ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ .[٤:‬ﺃﻱ ﲟﺎ ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎ ًﺀ ﺭﺯﻗﹰﺎ ﻟﺴﺎﺋﺮ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻓﺄﻧﺒﺖ‬
‫ﺑﻪ ﺃﺻﻨﺎﻑ ﺍﻟﻨﺒﺎﺗﺎﺕ‪ ،‬ﻭﺃﺧﺮﺝ ﺑﻪ ﻣﻦ ﻛﻞ ﺍﻟﺜﻤﺮﺍﺕ‪ ،‬ﻓﺮﺗﻊ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﲨﻴﻊ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﻣﻦ ﺳﺎﺑﻎ‬
‫ﺃﻥ ﺍﺳﺘﻜﻤﻞ ﻣﺎ ﻗﺪﺭ ﻟﻪ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻨﻤﻮ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻳﺴﺮ ﻟﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻣﺎ ﺃﻟﻮﻯ ﻧﺒﺎﺗﻪ ﻭﻭﺿﺢ ﻋﺸﺒﻪ‪) :‬ﻓﺠﻌﻠﻪ ﻏﺜﺎ ًﺀ‬
‫ﺃﺣﻮﻯ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ ‪ .[٥:‬ﺃﻱ ﻗﺪ ﺍﺳﻮﺩ ﻓﺄﺻﺒﺢ ﻫﺸﻴﻤﹰﺎ ﺗﺬﺭﻭﻩ ﺍﻟﺮﻳﺎﺡ؛ ﻭﻛﺎﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻣﻘﺘﺪﺭﺍﹰ‪ ،‬ﻭﻫﻜﺬﺍ‬
‫ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ﻋﻤﺮﻫﺎ ﻣﻌﻬﻢ ﻭﻋﻤﺮﻫﻢ ﻓﻴﻬﺎ ﻋﻤﺮ ﻫﺬﺍ ﺍﻟﻨﺒﺎﺕ ‪،‬ﻓﻤﺎ ﺗﻜﺎﺩ ﲡﺘﻤﻊ ﻭﲢﻠﻮ ﻓﻴﻬﺎ ﺍﳌﺘﻌﺔ ﺇﻻ ﻭﻗﺪ ﺻﺎﺭﺕ ﺇﱃ ﺷﺘﺎﺕ‪،‬‬
‫ﻭﻛﻢ ﰲ ﺫﻟﻚ ﻣﻦ ﺑﻠﻴﻎ ﺍﻟﻌﱪ ﻭﺍﻟﻌﻈﺎﺕ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٧٣‬ﺳﻮﺭﺓ ﺍﻻﻋﻠﻰ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻭﻣﻦ ﻧﻌﻢ ﺍﷲ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ‬
‫ﺭﺳﻮﻟﻪ ﻭﻧﺒﻴﻪ ﻭﺍﳌﺆﻣﻨﲔ ﺑﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ‪) :‬ﺳﻨﻘﺮﺋﻚ ﻓﻼ ﺗﻨﺴﻰ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ .[٦:‬ﺃﻱ‬
‫ﺳﻨﺤﻔﻆ ﻣﺎ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻧﻮﻋﻴﻪ ﻗﻠﺒﻚ ﻋﻠﻰ ﺃﻣﻴﺘﻚ ﻓﻼ ﺗﻨﺴﻰ ﻣﻨﻪ ﺷﻴﺌﺎﹰ؛ ﻓﺒﺸﺮﻩ ﺍﷲ ﺑﺄﻧﻪ ﺳﻴﻌﻠﻤﻪ ﻋﻠﻤﹰﺎ‬
‫ﻻ ﻳﻨﺴﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺃﻭﻝ ﺍﻟﻮﺣﻲ ﺇﺫﺍ ﻗﺮﺃ ﻋﻠﻴﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻮﺣﻲ ﳛﺮﻙ ﺷﻔﺘﻴﻪ ﻓﻴﻘﺮﺃ ﻣﻊ‬
‫ﺟﱪﻳﻞ ﺧﺸﻴﺔ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻻ ﲢﺮﻙ ﺑﻪ ﻟﺴﺎﻧﻚ ﻟﺘﻌﺠﻞ ﺑﻪ ﺇﻥ ﻋﻠﻴﻨﺎ ﲨﻌﻪ ﻭﻗﺮﺀﺍﻧﻪ ﻓﺈﺫﺍ ﻗﺮﺃﻧﺎﻩ ﻓﺎﺗﺒﻊ ﻗﺮﺀﺍﻧﻪ ﰒ‬
‫ﺇﻥ ﻋﻠﻴﻨﺎ ﺑﻴﺎﻧﻪ (]ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ ‪ .[١٩- ١٦:‬ﻓﺄﻭﺣﻰ ﻟﻪ ﺗﻌﺎﱃ ﺃﻥ ﻳﺴﺘﻤﻊ ﻭﻳﻨﺼﺖ ﳉﱪﻳﻞ ﺣﲔ ﻳﺘﻠﻮ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ‪،‬‬
‫ﻭﻭﻋﺪﻩ ﺃﻥ ﳚﻤﻌﻪ ﻟﻪ ﰲ ﺻﺪﺭﻩ ﰒ ﻳﻘﺮﺃﻩ ﻓﻼ ﻳﻨﺴﻰ ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻗﺪ ﺻﺪﻕ ﺳﺒﺤﺎﻧﻪ ﻋﺒﺪﻩ ﻭﺃﳒﺰ ﻭﻋﺪﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪) :‬ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺇﻧﻪ ﻳﻌﻠﻢ ﺍﳉﻬﺮ ﻭﻣﺎ ﳜﻔﻰ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ .[٧:‬ﻓﺎﳌﻌﲎ ﺃﻧﻚ ﻻ ﺗﻨﺴﻰ ﺇﻻ ﻣﺎ ﺍﻗﺘﻀﺖ‬
‫ﺣﻜﻤﺔ ﺍﷲ ﺃﻥ ﻳﻨﺴﻴﻚ ﺇﻳﺎﻩ ﳌﺼﻠﺤﺔ ﻭﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ؛ ﻟﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻨﺴﻮﺧﹰﺎ ﺃﻭ ﻣﺒﺪ ﹰﻻ ﲞﲑ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
 ‫)ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ ﺀﺍﻳﺔ ﺃﻭ ﻧﻨﺴﻬﺎ ﻧﺄﺕ ﲞﲑ ﻣﻨﻬﺎ ﺃﻭ ﻣﺜﻠﻬﺎ (]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.[١٠٦:‬‬
‫ﻼ ﺇﻻ ﻣﻌﻠﻘﺎ ﺑﺎﳌﺸﻴﺌﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭﻻ ﺗﻘﻮﻟﻦ ﻟﺸﻰﺀ ﺇﱐ‬
‫ﻭﰲ ﺿﻤﻦ ﺫﻟﻚ ﺗﻌﻠﻴﻢ ﻟﻜﻞ ﻣﺴﻠﻢ ﺃﻥ ﻻ ﻳﻌﺪ ﺑﺸﻲﺀ ﻣﺴﺘﻘﺒ ﹰ‬
‫ﻓﺎﻋﻞ ﺫﻟﻚ ﻏﺪﹰﺍ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ (]ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ .[٢٤- ٢٣:‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﻳﺼﻠﺢ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻗﺪ ﻫﺪﺍﻫﻢ ﳌﺎ ﻓﻴﻪ‬
‫ﺻﻼﺣﻬﻢ ﻭﻓﻼﺣﻬﻢ ﰲ ﻣﻌﺎﺷﻬﻢ ﻭﻣﻌﺎﺩﻫﻢ‪ ،‬ﻭﻳﻌﻠﻢ ﻟﺬﻟﻚ ﺳﺮﺍﺋﺮﻫﻢ ﻭﻋﻼﻧﻴﺘﻬﻢ‪ ،‬ﻭﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﺿﻤﺎﺋﺮﻫﻢ‪ ،‬ﻭﰲ ﺫﻟﻚ‬
‫ﺣﺚ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﻭﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻨﺼﺢ ﻟﻠﻌﺒﺎﺩ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺭ‪.‬‬

‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪) :‬ﻭﻧﻴﺴﺮﻙ ﻟﻠﻴﺴﺮﻯ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ .[٨:‬ﻓﻬﺬﻩ ﺑﺸﺎﺭﺓ ﺃﺧﺮﻯ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻴﺴﺮ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻴﺴﺮﻯ ﰲ ﲨﻴﻊ ﺃﻣﻮﺭﻩ‪ ،‬ﻭﳚﻌﻞ ﺩﻳﻨﻪ ﻭﺷﺮﻋﻪ ﲰﺤﹰﺎ ﻣﻴﺴﺮﺍﹰ‪ ،‬ﻭﻗﺪ ﻭﻓﱠﻰ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺬﻟﻚ ﻓﺸﺮﻉ ﻟﻠﻤﺴﻠﻢ‬
‫ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍﹰ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻴﻮﻣﺊ ﺑﺮﺃﺳﻪ ﺇﳝﺎﺀً‪ ،‬ﻭﺷﺮﻉ ﺍﻟﺼﻴﺎﻡ‬
‫ﻟﻠﺼﺤﻴﺢ ﺍﳌﻘﻴﻢ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻣﺮﻳﻀﺎ ﺃﻭ ﻋﻠﻰ ﺳﻔﺮ ﻓﻌﺪﺓ ﻣﻦ ﺃﻳﺎﻡ ﺁﺧﺮ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﺼﻴﺎﻡ ﻟﻜﱪ ﺃﻭ ﻣﺮﺽ ﻻ‬
‫ﻳﺮﺟﻰ ﺑﺮﺅﻩ ﻓﻴﻄﻌﻢ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﻣﺴﻜﻴﻨﺎﹰ‪ ،‬ﻭﺷﺮﻉ ﺍﷲ ﺍﻟﺘﻴﻤﻢ ﳌﻦ ﱂ ﳚﺪ ﻣﺎ ﻳﺘﻄﻬﺮ ﺑﻪ ﺃﻭ ﻋﺠﺰ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ‪ ،‬ﻓﺈﻥ ﱂ‬
‫ﻳﺴﺘﻄﻊ ﺻﻠﻰ ﻋﻠﻰ ﺣﺴﺐ ﺣﺎﻟﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞ ﺩﻳﻦ ﺍﷲ ﻣﻴﺴﺮ ﻟﻴﺲ ﻓﻴﻪ ﻋﺴﺮ ) ﻭﻣﺎ ﺟﻌﻞ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﺪﻳﻦ ﻣﻦ ﺣﺮﺝ‬
‫(]ﺳﻮﺭﺓ ﺍﳊﺞ‪ ) .[٧٨:‬ﻳﺮﻳﺪ ﺍﷲ ﺑﻜﻢ ﺍﻟﻴﺴﺮ ﻭﻻ ﻳﺮﻳﺪ ﺑﻜﻢ ﺍﻟﻌﺴﺮ (]ﺍﻟﺒﻘﺮﺓ‪ ) .[١٨٥:‬ﻳﺮﻳﺪ ﺍﷲ ﻟﻴﺒﲔ ﻟﻜﻢ ﻭﻳﻬﺪﻳﻜﻢ‬
‫ﺳﻨﻦ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻭﻳﺘﻮﺏ ﻋﻠﻴﻜﻢ ﻭﺍﷲ ﻋﻠﻴﻢ ﺣﻜﻴﻢ ﻭﺍﷲ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻮﺏ ﻋﻠﻴﻜﻢ ﻭﻳﺮﻳﺪ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﺸﻬﻮﺍﺕ ﺃﻥ‬
‫ﻼ ﻋﻈﻴﻤﹰﺎ ﻳﺮﻳﺪ ﺍﷲ ﺃﻥ ﳜﻔﻒ ﻋﻨﻜﻢ ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻔﹰﺎ (]ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.[٢٨- ٢٦:‬‬ ‫ﲤﻴﻠﻮﺍ ﻣﻴ ﹰ‬
‫ﻓﺎﺷﻜﺮﻭﺍ ﺍﷲ ﻋﻠﻰ ﺃﻥ ﺧﻠﻘﻜﻢ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪ ،‬ﻭﺃﺭﺳﻞ ﻟﻜﻢ ﺧﲑ ﺧﻠﻘﻪ ﳏﻤﺪﹰﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻫﺪﺍﻛﻢ ﺇﱃ ﺍﻟﺼﺮﺍﻁ‬
‫ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ‪ ،‬ﻭﻭﻋﺪﻛﻢ ﻋﻠﻰ ﺫﻟﻚ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ﻭﺭﺿﻮﺍﻧﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺏ ﺍﻟﻜﺮﱘ‪ ..‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٧٤‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ‪....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻋﺒﺎﺩ ﺍﷲ‪ :‬ﺳﺒﻖ ﻟﻨﺎ ﺃﻥ ﻋﺮﻓﻨﺎ‬
‫ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻳﻨﺤﺼﺮﻭﻥ ﻓﻴﻤﻦ ﻛﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻵﻳﺎﺕ ﺍﻷﻭﱃ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺍﻟﱵ ﻣﺎ ﺯﻟﻨﺎ ﻣﻌﻬﺎ ﻣﻨﺬ‬
‫ﻓﺘﺮﺓ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﻬﻴﻨﺎ ﻣﻦ ﺍﻟﺼﻔﺘﲔ ﺍﻷﻭﻟﻴﲔ ﻣﻨﻬﺎ‪ ،‬ﻭﺳﻨﻜﻮﻥ ﺍﻟﻴﻮﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻗﺪّﺭ ﻣﻊ ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪،‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺯ ﺍﺩﻬﺗﻢ ﺇﳝﺎﻧﹰﺎ ﻭﻋﻠﻰ ﺭﻬﺑﻢ‬
‫ﻳﺘﻮﻛﻠﻮﻥ(‪.‬‬
‫ﻋﺒﺎﺩ ﺍﷲ‪:‬‬
‫ﺇﻥ ﺍﻷﻣﺮ ﻛﻠﻪ ﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﺷﻲﺀ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻫﻮ ﺗﺴﻠﻴﻢ ﺍﻷﻣﺮ ﻣﻨﻪ‬
‫ﻭﻟﻪ‪ ،‬ﻭﻋﺰﻝ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻋﻦ ﻣﻨﺎﺯﻋﺔ ﻣﺎﻟﻜﻪ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻴﻪ ﻓﻴﻪ ﻭﺧﺮﻭﺟﻪ ﻋﻦ ﺗﺼﺮﻓﻪ ﺑﻨﻔﺴﻪ ﻭﺣﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻭﻛﻮﻧﻪ ﺑﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﺩﻭﻥ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻘﺼﻮﺩ ﺍﻟﺘﻮﻛﻞ ﻓﺈﺫﺍ ﻋﺰﻝ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻋﻦ ﻣﻘﺎﻡ ﺍﳌﺘﻮﻛﻞ ﻋﺰﳍﺎ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬
‫ﻭﻗﺪ ﺧﺎﻃﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ﺧﻮﺍﺹ ﺧﻠﻘﻪ ﻭﺃﻗﺮﻬﺑﻢ ﺇﻟﻴﻪ ﻭﺃﻛﺮﻣﻬﻢ ﻋﻠﻴﻪ ﻭﺷﺮﻁ ﰲ ﺇﳝﺎﻬﻧﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻮﻛﻠﲔ‪.‬‬
‫ﻭﺍﳌﻌﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﻳﻌﺪﻡ ﻋﻨﺪ ﻋﺪﻣﻪ‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﻹﳝﺎﻥ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻓﻤﻦ ﻻ ﺗﻮﻛﻞ ﻟﻪ ﻻ ﺇﳝﺎﻥ ﻟﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺷﺮﻁ ﰲ ﺇﳝﺎﻥ ﺧﻮﺍﺹ ﺧﻠﻘﻪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻮﻛﻠﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪:‬‬
‫)ﻭﻋﻠﻰ ﺍﷲ ﻓﺘﻮﻛﻠﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ( ﻭﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪) :‬ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺆﻣﻨﻮﻥ( ﻭﻗﺎﻝ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻷﻧﻔﺎﻝ‪ ) :‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺯﺍﺩﻬﺗﻢ ﺇﳝﺎﻧﹰﺎ ﻭﻋﻠﻰ ﺭﻬﺑﻢ ﻳﺘﻮﻛﻠﻮﻥ(‬
 ‫ﻓﺪﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﺳﺒﻖ ﻋﻠﻰ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻳﻨﺤﺼﺮﻭﻥ ﰲ ﻣﻦ ﻛﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺎﺕ‪.‬‬
‫ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﺎﻗﺒﺔ ﺍﻟﺘﻮﻛﻞ ﻭﻓﻀﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪) :‬ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ‬
‫ﲨﻌﻮﺍ ﻟﻜﻢ ﻓﺎﺧﺸﻮﻫﻢ ﻓﺰﺍﺩﻫﻢ ﺇﳝﺎﻧﹰﺎ ﻭﻗﺎﻟﻮﺍ ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ﻓﺎﻧﻘﻠﺒﻮﺍ ﺑﻨﻌﻤﺔ ﻣﻦ ﺍﷲ ﻭﻓﻀﻞ ﱂ ﳝﺴﺴﻬﻢ ﺳﻮﺀ‬
‫ﻭﺍﺗﺒﻌﻮﺍ ﺭﺿﻮﺍﻥ ﺍﷲ ﻭﺍﷲ ﺫﻭ ﻓﻀﻞ ﻋﻈﻴﻢ( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪) :‬ﻭﻣﻦ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﻬﻮ ﺣﺴﺒﻪ(‪.‬‬

‫ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ – ﺣﺪﻳﺚ ﺍﻟﺴﺒﻌﲔ ﺃﻟﻔﹰﺎ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺻﻔﺘﻬﻢ‪)) :‬ﻻ ﻳﺴﺘﺮﻗﻮﻥ ﻭﻻ ﻳﻜﺘﻮﻭﻥ ﻭﻻ ﻳﺘﻄﲑﻭﻥ ﻭﻋﻠﻰ ﺭﻬﺑﻢ ﻳﺘﻮﻛﻠﻮﻥ((‪.‬‬
‫ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻳﻀﹰﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﺃﻧﺲ ﺍﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪)) :‬ﻣﻦ ﻗﺎﻝ – ﺃﻱ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ – ﺑﺴﻢ ﺍﷲ ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻳﻘﺎﻝ‬
‫ﻟﻪ‪ :‬ﻫُﺪﻳﺖ ﻭﻭﻗﻴﺖ ﻭﻛﹸﻔﻴﺖ‪ ،‬ﻓﻴﻘﻮﻝ ﺷﻴﻄﺎﻧﻪ ﻟﺸﻴﻄﺎﻥ ﺁﺧﺮ‪ :‬ﻛﻴﻒ ﻟﻚ ﺑﺮﺟﻞ ﻗﺪ ﻫُﺪﻱ ﻭﻭﻗﻲ ﻭﻛﹸﻔﻲ((‪.‬‬
‫ﻭﺃﺳﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﳚﻌﻠﲏ ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﺍﳌﺘﻮﻛﻠﲔ ﺣﻖ ﺍﻟﺘﻮﻛﻞ‪ .‬ﺁﻣﲔ‪.‬‬

‫) ‪ ( ٧٥‬ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻋﺒﺎﺩ ﺍﷲ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﺧﺮ ﺻﻔﺘﲔ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ ﰲ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪) :‬ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﳑﺎ‬
‫ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ( ﻭﻫﺎﺗﺎﻥ ﺍﻟﺼﻔﺘﺎﻥ ﻻ ﳛﺼﻞ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﻘﻠﺐ ﺇﻻ ﻬﺑﻤﺎ‪ .‬ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﻛﻞ ﺻﻔﺔ ﻳﺪﻝ‬
‫ﺳﻴﺎﻕ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﻘﻠﺐ ﻻ ﳛﺼﻞ ﺇﻻ ﺑﺎﻹﺗﻴﺎﻥ ﻬﺑﺎ‪ ،‬ﻭﺃﻣﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺻﻒ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻬﻧﻢ ﻳﻘﻴﻤﻮﻬﻧﺎ ﻭﱂ ﻳﻘﻞ ﺃﻬﻧﻢ ﻳﻔﻌﻠﻮﻥ ﺍﻟﺼﻼﺓ ﺃﻭ ﻳﺄﺗﻮﻥ ﺑﺎﻟﺼﻼﺓ ﻷﻧﻪ ﻻ ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﳎﺮﺩ ﺍﻹﺗﻴﺎﻥ ﺑﺼﻮﺭﻬﺗﺎ‬
‫ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻓﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺇﻗﺎﻣﺘﻬﺎ ﻇﺎﻫﺮﹰﺍ ﺑﺈﲤﺎﻡ ﺃﺭﻛﺎﻬﻧﺎ ﻭﺷﺮﻭﻃﻬﺎ ﻭﻭﺍﺟﺒﺎﻬﺗﺎ ﻭﺇﻗﺎﻣﺘﻬﺎ ﺑﺎﻃﻨﺔ ﺑﺈﻗﺎﻣﺔ ﺭﻭﺣﻬﺎ ﻭﻫﻮ ﺣﻀﻮﺭ‬
‫ﺍﻟﻘﻠﺐ ﻓﻴﻬﺎ ﻭﺗﺪﺑﺮ ﻣﺎ ﻳﻘﻮﻝ ﻭﻳﻨﻔﻊ ﻓﻴﻬﺎ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻫﻲ ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪) :‬ﺇﻥ ﺍﻟﺼﻼﺓ‬
‫ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ( ﻭﻫﻲ ﺍﻟﱵ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺜﻮﺍﺏ ﻭﻳﺪﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﻧﻮﺍﻓﻠﻬﺎ ﻭﺭﻭﺍﺗﺒﻬﺎ‪.‬‬

‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ( ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻛﺎﻟﺰﻛﺎﺓ ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺎﺕ ﻭﺍﻷﻗﺎﺭﺏ‬
‫ﻭﺍﳌﻤﺎﻟﻴﻚ ﻭﳓﻮ ﺫﻟﻚ ﻭﺍﻟﻨﻔﻘﺎﺕ ﺍﳌﺴﺘﺤﺒﺔ ﰲ ﲨﻴﻊ ﻃﺮﻕ ﺍﳋﲑ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺍﳌﻨﻔﻖ ﻋﻠﻴﻪ ﻟﻜﺜﺮﺓ ﺃﺳﺒﺎﺑﻪ ﻭﺗﻨﻮﻉ ﺃﻫﻠﻪ‬
‫ﻭﻷﻥ ﺍﻟﻨﻔﻘﺔ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻗﺮﺑﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﺗﻰ "ﲟﻦ" ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺒﻌﻴﺾ ﻟﻴﻨﺒﻬﻬﻢ ﺇﱃ ﺃﻧﻪ ﱂ ﻳﺮﺩ ﻣﻨﻬﻢ ﺇﻻ ﺟﺰﺀﹰﺍ‬
‫ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﻏﲑ ﺿﺎﺭ ﳍﻢ‪ ،‬ﻭﻻ ﻣُﺜﻘﻞ ﺑﻞ ﻳﻨﺘﻔﻌﻮﻥ ﻫﻢ ﺑﺈﻧﻔﺎﻗﻪ ﻭﻳﻨﺘﻔﻊ ﺑﻪ ﺇﺧﻮﺍﻬﻧﻢ‪ ،‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺭﺯﻗﻨﺎﻫﻢ( ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻜﻢ ﻟﻴﺴﺖ ﺣﺎﺻﻠ ﹰﺔ ﺑﻘﻮﺗﻜﻢ ﻭﻻ ﻣﻠﻜﻜﻢ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﺭﺯﻕ ﺍﷲ ﺍﻟﺬﻱ ﺧﻮﻟﻜﻢ ﻭﺃﻧﻌﻢ ﺑﻪ‬
‫ﻋﻠﻴﻜﻢ‪ ،‬ﻓﻜﻤﺎ ﺃﻧﻌﻢ ﻋﻠﻴﻜﻢ ﻭﻓﻀﻠﻜﻢ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻋﺒﺎﺩﻩ ﻓﺎﺷﻜﺮﻭﻩ ﺑﺈﺧﺮﺍﺝ ﺑﻌﺾ ﻣﺎ ﺃﻧﻌﻢ ﺑﻪ ﻋﻠﻴﻜﻢ ﻭﻭﺍﺳﻮﺍ‬
‫ﺇﺧﻮﺍﻧﻜﻢ ﺍﳌﻌﺪﻣﲔ‪ .‬ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳُﻌﻠﻢ ﺃﻥ ﺍﷲ ﻃﻴﺐٌ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎﹰ ﻛﻤﺎ ﺭﻭﻯ ﺫﻟﻚ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ‬
‫ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ .‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻓﻠﻮ ﺃﻧﻔﻖ ﻋﺒﺪ ﻣﻦ ﺣﺮﺍﻡ ﻛﺎﻟﺮﺑﺎ ﻭﺍﳌﺎﻝ ﺍﳌﺴﺮﻭﻕ ﻭﺍﳌﻐﺼﻮﺏ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻟﻮ ﺃﻧﻔﻖ ﻣﻦ ﺍﳌﺎﻝ ﺍﳊﺮﺍﻡ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ ﱂ ﻳﻘﺒﻞ‬
‫ﻣﻨﻪ ﻭﻛﺎﻥ ﻣﺆﺍﺧﺬﹰﺍ ﺑﻪ ﻭﻣﻌﺬﺑﹰﺎ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﳚﻌﻞ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ ﻣﻦ ﺍﳊﺮﺍﻡ ﻫﺒﺎﺀﹰﺍ ﻣﻨﺜﻮﺭﹰﺍ ﻭﳚﻌﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ‬
‫ﻣﻦ ﺣﻼﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ‪.‬‬
 ‫ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﳚﻤﻊ ﺍﷲ ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻷﻥ ﺍﻟﺼﻼﺓ ﻣﺘﻀﻤﻨﺔ ﻟﻺﺧﻼﺹ ﻟﻠﻤﻌﺒﻮﺩ‪ ،‬ﻭﻷﻥ ﺍﻟﺰﻛﺎﺓ‬
‫ﻭﺍﻟﻨﻔﻘﺔ ﻣﺘﻀﻤﻨﺔ ﻟﻺﺣﺴﺎﻥ ﺇﱃ ﻋﺒﻴﺪﻩ‪ ،‬ﻓﻌﻨﻮﺍﻥ ﺳﻌﺎﺩﺓ ﺍﻟﻌﺒﺪ ﺇﺧﻼﺻﻪ ﻟﻠﻤﻌﺒﻮﺩ ﻭﺳﻌﻴﻪ ﰲ ﻧﻔﻊ ﺍﳋﻠﻖ‪ .‬ﻛﻤﺎ ﺃﻥ ﻋﻨﻮﺍﻥ‬
‫ﺷﻘﺎﻭﺓ ﺍﻟﻌﺒﺪ ﻋﺪﻡ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻣﻨﻪ‪ ،‬ﻓﻼ ﺇﺧﻼﺹ ﻭﻻ ﺇﺣﺴﺎﻥ‪ ،‬ﻭﻣﺎ ﺩﻣﻨﺎ ﻧﺘﻜﻠﻢ ﺍﻟﻴﻮﻡ ﻋﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻓﻤﻦ‬
‫ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﻳﻌﺮﻑ ﺃﻥ ﻣﻦ ﺷﻘﺎﻭﺓ ﺍﻟﻌﺒﺪ ﺗﺮﻛﻪ ﻟﻠﺼﻼﺓ ﻭﻣﻨﻌﻪ ﻟﻠﺰﻛﺎﺓ‪ ،‬ﻓﻼ ﺇﺧﻼﺹ ﻭﻻ ﺇﺣﺴﺎﻥ ﻛﻤﺎ ﺳﺒﻖ‪ ،‬ﻭﻋﻠﻴﻪ‬
‫ﻓﻼﺑﺪ ﻣﻦ ﺑﻴﺎﻥ ﺣﻜﻢ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻭﻣﺎ ﻧﻊ ﺍﻟﺰﻛﺎﺓ ﻭﺟﺰﺍﺋﻬﻤﺎ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺫﻛﺮ ﺫﻟﻚ ﺑﺎﻋﺚ ﻟﻠﻤﺤﺎﻓﻈﲔ ﻋﻠﻰ‬
‫ﺍﻟﺼﻼﺓ ﻭﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﲑ ﻭﺍﺭﺩﻉ ﻷﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺮﻳﻀﺔ ﻭﺍﻟﺸﺤﻴﺤﺔ ﻋﻦ‬
‫ﺍﻟﺒﻐﻲ ﻭﲡﺎﻭﺯ ﺍﳊﺪﻭﺩ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٧٦‬ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼ ﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺇﻥ ﺍﻟﺼﻼﺓ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﻫﻲ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﻭﻣﻴﺰﺍﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺧﻼﺹ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻫﻲ ﺁﻛﺪ ﺍﻷﻋﻤﺎﻝ ﻭﺃﻓﻀﻞ ﺍﳋﺼﺎﻝ‬
‫ﻭﳓﻦ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻭﺇﻗﺎﻣﺘﻬﺎ‪ ،‬ﻓﻤﻦ ﻬﺗﺎﻭﻥ ﻬﺑﺎ ﻭﺃﺿﺎﻋﻬﺎ ﻓﻬﻮ ﳌﺎ ﺳﻮﺍﻫﺎ ﻣﻦ ﺩﻳﻨﻪ ﺃﺿﻴﻊ ﻭﳍﺎ ﺃﺭﻓﺾ‪.‬‬
‫ﻭﻗﺪ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻋﺎﻣﺪﹰﺍ ﺟﺎﺣﺪﹰﺍ ﺑﻮﺟﻮﻬﺑﺎ ﻛﺎﻓﺮ ﻳﻘﺘﻞ ﻛﻔﺮﹰﺍ ﻣﺎ ﱂ ﻳﺘﺐ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ ﺑﲔ‬
‫ﲨﻴﻊ ﻃﻮﺍﺋﻒ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺃﻥ ﺍﻟﻌﻤﺪ ﺑﺎﻟﺘﺮﻙ ﺍﳉﺎﺣﺪ ﻟﻠﻮﺟﻮﺏ ﻛﺎﻓﺮ‪.‬‬
‫ﻼ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻳﻨﺎﻟﻮﻥ ﺃﻋﻈﻢ ﺍﻷﺟﺮ‬
‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﰒ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺬﻳﻦ ﺃﻛﺮﻣﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻬﺑﺬﺍ ﺍﻟﺪﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻋﻤ ﹰ‬
‫ﻟﻮ ﺛﺒﺘﻮﺍ ﻋﻠﻰ ﻣﺎ ﻋُﻬﺪ ﺑﻪ ﺇﻟﻴﻬﻢ ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻭﻛﻠﻔﻮﺍ ﺑﻪ ﻭﻧﻈﺮﻭﺍ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻛﻤﺎ ﺃﻧﻪ ﺗﻜﻠﻴﻒ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﺗﺸﺮﻳﻒ ﳌﺎ‬
‫ﻳﻨﺘﻈﺮﻫﻢ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﳉﻠﻴﻞ ﻭﺍﻟﻔﻀﻞ ﺍﻟﻌﻤﻴﻢ ﻣﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻜﺮﱘ‪.‬ﻓﺎﻟﺼ ﻼﺓ ﲬﺲ ﰲ ﺍﻟﻌﺪ ﻭﲬﺴﻮﻥ ﰲ‬
‫ﺍﻻﺟﺮ‬
‫ﻭﺍﻟﺼﻼﺓ ﳍﺎ ﺷﺄﻥ ﻋﻈﻴﻢ ﻭﺍﳌﻔﺮﻁ ﻓﻴﻬﺎ ﻳﻌﺎﻗﺐ ﻋﻘﺎﺑﺎ ﺷﺪﻳﺪﺍ ﻗﺎﻝ ﺗﻌﺎﱃ‬

‫)ﻓﺨﻠﻒ ﻣﻦ ﺑﻌﺪ ﺧﻠﹾﻒ ﺃﺿﺎﻋﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﺸﻬﻮﺍﺕ ﻓﺴﻮﻑ ﻳﻠﻘﻮﻥ ﻏﻴّﹰﺎ( ﻓﺴﻮﻑ ﻳﻠﻘﻮﻥ ﺟﺰﺍﺀ ﻏﻴّﻬﻢ ﻋﺬﺍﺑﹰﺎ‬
‫ﻣﻀﺎﻋﻔﹰﺎ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ ﰲ ﺳﺆﺍﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ﰲ ﺍﳉﻨﺔ ﻟﻠﻤﺠﺮﻣﲔ ﻋﻦ ﺳﺒﺐ ﺳﻠﻜﻬﻢ ﺳﻘﺮ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‬
‫ﻋﻨﻬﻢ ﺃﻬﻧﻢ ﺃﺟﺎﺑﻮﺍ ﲟﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻷﺭﺑﻌﲔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪) :‬ﻣﺎ ﺳﻠﻜﻜﻢ ﰲ ﺳﻘﺮ(‪ ،‬ﻣﺎ ﺍﻟﺬﻱ ﺃﺩﺧﻠﻜﻢ ﺟﻬﻨﻢ‪ ،‬ﻣﺎ ﺍﻟﺬﻱ‬
‫ﺃﺩﺧﻠﻜﻢ ﺍﻟﻨﺎﺭ‪) ،‬ﻗﺎﻟﻮﺍ ﱂ ﻧﻚ ﻣﻦ ﺍﳌﺼﻠﲔ ﻭﱂ ﻧﻚ ﻧﻄﻌﻢ ﺍﳌﺴﻜﲔ( ﻻ ﺻﻼﺓ ﻭﻻ ﺯﻛﺎﺓ‪ ،‬ﻻ ﺇﺧﻼﺹ ﻭﻻ ﺇﺣﺴﺎﻥ )ﻭﻛﻨﺎ‬
‫ﳔﻮﺽ ﻣﻊ ﺍﳋﺎ ﺋﻀﲔ ﻭﻛﻨﺎ ﻧﻜﺬﺏ ﺑﻴﻮﻡ ﺍﻟﺪﻳﻦ( ﺃﻱ ﻳﻮﻡ ﺍﳉﺰﺍﺀ )ﺣﱴ ﺃﺗﺎﻧﺎ ﺍﻟﻴﻘﲔ( ﺃﻱ ﺣﱴ ﺃﺗﺎﻧﺎ ﺍﳌﻮﺕ )ﻓﻤﺎ ﺗﻨﻔﻌﻬﻢ‬
‫ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ(‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚً ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﺍﻷﻭﺳﻂ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﺫﻛﺮ ﺍﻟﺼﻼﺓ ﻳﻮﻣﹰﺎ ﻓﻘﺎﻝ‪)) :‬ﻭﻣﻦ ﺣﺎﻓﻆ ﻋﻠﻴﻬﺎ ﻛﺎﻧﺖ ﻟﻪ‬
‫ﻧﻮﺭﹰﺍ ﻭﺑﺮﻫﺎﻧﺎﹰ ﻭﳒﺎﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﻦ ﱂ ﳛﺎﻓﻆ ﻋﻠﻴﻬﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﻧﻮﺭ ﻭﻻ ﺑﺮﻫﺎﻥ ﻭﻻ ﳒﺎﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻊ ﻗﺎﺭﻭﻥ‬
‫ﻭﻓﺮﻋﻮﻥ ﻭﻫﺎﻣﺎﻥ ﻭﺃﰊ ﺑﻦ ﺧﻠﻒ((‬
‫ﻭﺃﻣﺎ ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ ﻓﺈﻥ ﺟﺤﺪ ﻭﺟﻮﻬﺑﺎ ﻛﻔﺮ ﻭﺍﺭﺗﺪ‪ ،‬ﻭﺇﻥ ﱂ ﳚﺤﺪ ﻭﺟﻮﻬﺑﺎ ﻭﺇﳕﺎ ﻣﻨﻌﻬﺎ ﻓﻘﻂ ﻗﻮﺗﻞ ﺣﱴ ﺗﺆﺧﺬ ﻣﻨﻪ ﻭﻟﻮ‬
‫ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺕ ﻭﱂ ﳜﺮﺝ ﺯﻛﺎﺗﻪ ﻭﱂ ﻳﺘﺐ ﺣﱴ ﺃﺗﺎﻩ ﺍﳌﻮﺕ ﻭﻫﻮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺠﺰﺍﺀﻩ ﰲ ﺫﻟﻚ ﻳﺒﻴﻨﻪ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‬
 ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪)) :‬ﻣﺎ ﻣﻦ ﺻﺎﺣﺐ ﺫﻫﺐ ﻭﻻ ﻓﻀﺔ ﻻ ﻳﺆﺩﻱ ﻣﻨﻬﺎ‬
‫ﺣﻘﻬﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺻُﻔﺤﺖ ﻟﻪ ﺻﻔﺎﺋﺢ ﻣﻦ ﻧﺎﺭ ﻓﹸﺄﲪﻰ ﻋﻠﻴﻬﺎ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﻓﻴﻜﻮﻯ ﻬﺑﺎ ﺟﻨﺒﻪ ﻭﺟﺒﻴﻨﻪ ﻭﻇﻬﺮﻩ‪،‬‬
‫ﻛﻠﻤﺎ ﺑﺮﺩﺕ ﺃﹸﻋﻴﺪﺕ ﻟﻪ ﰲ ﻳﻮﻡ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ﲬﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ﻓﻴُﺮﻯ ﺳﺒﻴﻠﻪ ﺇﻣﺎ ﺇﱃ ﺍﳉﻨﺔ ﻭﺇﻣﺎ ﺇﱃ ﺍﻟﻨﺎﺭ((‪.‬‬
‫ﻭﻳﺮﻯ ﰲ ﺍﳊﺪﻳﺚ ﻣﺜﻞ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺼﺎﺣﺐ ﺍﻹﺑﻞ ﻭﺻﺎﺣﺐ ﺍﻟﻐﻨﻢ ﺇﻥ ﱂ ﳜﺮﺝ ﺯﻛﺎﻬﺗﺎ‪ ،‬ﻳُﺒﻄﺢ ﳍﺎ ﻓﺘﻨﻄﺤﻪ ﻭﺗﺪﻭﺱ‬
‫ﻋﻠﻴﻪ ﻛﻠﻤﺎ ﻣﺮﺕ ﺭﺟﻌﺖ‪ ،‬ﻫﻜﺬﺍ ﰲ ﻳﻮﻡ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ﲬﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ﰒ ﻳُﺮﻯ ﺳﺒﻴﻠﻪ ﺇﻣﺎ ﺇﱃ ﺍﳉﻨﺔ ﻭﺇﻣﺎ ﺇﱃ ﺍﻟﻨﺎﺭ ﻋﻴﺎﺫﹰﺍ‬
‫ﺑﺎﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٧٧‬ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪،‬ﰲ ﳏﻜﻢ ﺗﻨﺰﻳﻠﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ) :‬ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ﻳﻘﺎﺗﻠﻮﻥ‬
‫ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴﻘﺘﻠﻮﻥ ﻭﻳﻘﺘﻠﻮﻥ ﻭﻋﺪﹰﺍ ﻋﻠﻴﻪ ﺣﻘﹰﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ ﻓﺎﺳﺘﺒﺸﺮﻭﺍ‬
‫ﺑﺒﻴﻌﻜﻢ ﺍﻟﺬﻱ ﺑﺎﻳﻌﺘﻢ ﺑﻪ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ (‬
‫ﻧﻘﻒ ﻣﻌﻜﻢ ﰲ ﻇﻼﻝ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﻣﻦ ﺳﻮﺭﺓ ﺑﺮﺍﺀﺓ‪.‬‬
‫ﻋﺒﺎﺩ ﺍﷲ‪ :‬ﺇﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﺻﻔﻘﺔ ﺑﲔ ﻣﺘﺒﺎﻳﻌﲔ ﲟﺠﺮﺩ ﺃﻥ ﻳﺪﺧﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪،‬ﻭﲟﺠﺮﺩ ﺃﻥ ﻳﻌﻠﻦ ﺇﳝﺎﻧﻪ‬
‫ﻭﺇﺳﻼﻣﻪ ‪،‬ﻓﺈﻥ ﺍﻟﺒﻴﻌﺔ ﺗﻘﻊ ‪،‬ﻭﺃﺑﺸﺮ ﻬﺑﺎ ﻣﻦ ﺑﻴﻌﺔ ‪،‬ﻭﻳﺎ ﺳﻌﺎﺩﺓ ﻣﻦ ﻭﻓﻖ ﰲ ﻫﺬﻩ ﺍﻟﺘﺠﺎﺭﺓ ‪،‬ﻭﻳﺎ ﺧﺴﺎﺭﺓ ﻣﻦ ﻳﻌﺮﺽ ﻋﻦ ﻫﺬﺍ‬
‫ﺍﻟﺒﻴﻊ ﺃﻭ ﳜﻞ ﺑﺸﻲﺀ ﻣﻦ ﺷﺮﻭﻃﻪ ﺑﻌﺪ ﺃﻥ ﺗﻘﻊ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ :‬ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ﻭﻣﻦ ﺍﳌﺸﺘﺮﻱ ‪،‬ﻭﻛﻢ ﻭﻣﺎ ﻫﻮ ﺍﻟﺜﻤﻦ ﺍﳌﺪﻓﻮﻉ‪ .‬ﻭﻋﻠﻰ ﻣﺎﺫﺍ ﺍﻧﻌﻘﺪﺕ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ‪.‬‬
‫ﺍﳉﻮﺍﺏ ﻛﻠﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴﻘﺘﻠﻮﻥ‬
‫ﻭﻳﻘﺘﻠﻮﻥ ﻭﻋﺪﹰﺍ ﻋﻠﻴﻪ ﺣﻘﹰﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ ﻓﺎﺳﺘﺒﺸﺮﻭﺍ ﺑﺒﻴﻌﻜﻢ ﺍﻟﺬﻱ ﺑﺎﻳﻌﺘﻢ ﺑﻪ‬
‫ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ(‪.‬‬
‫ﺇﻥ ﺍﻟﺒﺎﺋﻊ ﰲ ﻫﺬﻩ ﺍﻟﺼﻔﻘﺔ ﻫﻮ ﺍﳌﺆﻣﻦ ‪،‬ﻭﺍﳌﺸﺘﺮﻱ ﻫﻮ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﻭﺍﻟﺜﻤﻦ ﺍﳌﺪﻓﻮﻉ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ‪،‬ﻭﺍﻧﻌﻘﺪﺕ ﺍﻟﺒﻴﻌﺔ ﻋﻦ‬
‫ﺍﻷﻧﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ ) ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ(‪.‬‬
‫ﻣﺎﺫﺍ ﺗﻘﻮﻟﻮﻥ ﰲ ﺑﻴﻌﺔ ‪،‬ﺍﳌﺸﺘﺮﻱ ﻫﻮ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪،‬ﻣﺎﻟﻚ ﺍﳌﻠﻚ ‪،‬ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﺒﺎﺋﻊ ﻭﳝﻠﻚ‬
‫ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ‪،‬ﻭﳝﻠﻚ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﲟﺎ ﻓﻴﻪ ‪،‬ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﻭﻟﻜﻨﻬﺎ ﻣﻨﺔ ﻭﻓﻀﻞ ﻭﻛﺮﻡ ﻭﺇﺣﺴﺎﻥ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫ﻟﻜﻦ ﺃﻳﻦ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﺘﻨﺒﻪ ﳍﺬﺍ ‪،‬ﻭﻳﺴﺘﻴﻘﻆ ﻣﻦ ﻏﻔﻠﺘﻪ‪ ،‬ﻭﺇﻻ ﻓﻤﺎ ﻗﻴﻤﺔ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﺒﻴﻌﻪ ﺍﳌﺆﻣﻦ ﰲ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ‬
‫‪،‬ﻣﻘﺎﺑﻞ ﺍﻟﺜﻤﻦ ﺍﻟﺬﻱ ﻳﻘﺒﻀﻪ‪ .‬ﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ .‬ﺟﻨﺔ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ‬
‫ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ‪ .‬ﺟﻨﺔ ﻓﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬﻴﻪ ﺍﻷﻧﻔﺲ ﻭﺗﻠﺬ ﺍﻷﻋﲔ ‪،‬ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻠﺬﺍﺕ ﻭﺍﻷﻓﺮﺍﺡ ﻭﺍﳌﺴﺮﺍﺕ‪.‬‬
‫ﻓﻼ ﻣﻘﺎﺭﻧﺔ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﺑﲔ ﻣﺎ ﻳُﺪﻓﻊ ﻭﻣﺎ ﻳُﺆﺧﺬ ﻻ ﺗﻘﺎﺭﻥ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﲔ ﻣﺎ ﺗﺒﺬﻟﻪ ﷲ ﻭﻣﺎ ﺗﺄﺧﺬﻩ ‪،‬ﻓﺈﻥ ﻧﻔﺴﻚ ﻭﻣﺎﻟﻚ ﻻ‬
‫ﻳﻘﺎﺑﻞ ﺷﻲﺀ ﲟﺎ ﺃﻋﺪﻩ ﺍﷲ ﻟﻚ ﰲ ﺟﻨﺘﻪ ﻭﻣﻊ ﺫﻟﻚ ‪،‬ﲡﺪ ﻣﻦ ﻳﻌﺮﺽ ﻋﻦ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻭﻣﻦ ﻳﻐﻔﻞ ﻋﻨﻬﺎ ‪،‬ﺑﻞ ﻣﻦ ﻳﺴﺘﻜﱪ ﻋﻨﻬﺎ‬
‫‪،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳌﻬﺎﻧﺔ‪.‬‬
 ‫ﺃﻳﻬﺎ ﺍﳌﺆﻣﻦ‪ :‬ﻳﺎ ﻣﻦ ﻋُﻘﺪﺕ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺃﺟﻠﻚ ‪،‬ﻭﺃﻧﺖ ﻻ ﺗﻌﺮﻑ ﻣﻘﺪﺍﺭﻫﺎ ﻭﻗﻴﻤﺘﻬﺎ‪.‬‬
‫ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﻣﻘﺪﺍﺭ ﺍﻟﺼﻔﻘﺔ ‪،‬ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﳌﺸﺘﺮﻱ ﻣﻦ ﻫﻮ ؟ ﻫﻮ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ‪ .‬ﻭﺗﺄﻣﻞ ﰲ ﺍﻟﻌﻮﺽ ‪،‬ﻭﻫﻮ ﺃﻛﱪ‬
‫ﺍﻷﻋﻮﺍﺽ ﻭﺃﺟﻠﻬﺎ ‪،‬ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ‪.‬‬
‫ﻭﺇﱃ ﺍﻟﺜﻤﻦ ﺍﳌﺒﺬﻭﻝ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺐ ﺍﻷﺷﻴﺎﺀ ﻟﻺﻧﺴﺎﻥ‪ .‬ﻭﺇﱃ ﻣﻦ ﺟﺮﻯ ﻋﻠﻰ ﻳﺪﻳﻪ ﻋﻘﺪ ﻫﺬﺍ‬
‫ﺍﻟﺘﺒﺎﻳﻊ ‪،‬ﻭﻫﻮ ﺃﺷﺮﻑ ﺍﻟﺮﺳﻞ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺄﻱ ﺍﻟﻜﺘﺐ ﺭُﻗﻢ ‪،‬ﰲ ﻛﺘﺐ ﺍﷲ ﺍﻟﻜﺒﺎﺭ ‪،‬ﺍﳌﻨﺰﻟﺔ ﻋﻠﻰ ﺃﻓﻀﻞ‬
‫ﺍﳋﻠﻖ ‪،‬ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ :‬ﺇﻥ ﻗﻀﻴﺔ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻣﻨﺘﻔﻴﺔ ﺇﻧﻪ ﻻ ﺧﻴﺎﺭ ﻟﻚ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﰲ ﺍﳌﻮﺍﻓﻘﺔ ﻭﻋﺪﻡ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺼﻔﻘﺔ‪ .‬ﺇﻧﻚ ﱂ ﺗُﺴﺄﻝ ‪،‬ﻭﱂ ﺗﺴﺘﺸﺮ‪ .‬ﻟﻜﻲ ﻳﻜﻮﻥ ﻟﻚ ﺭﺃﻱ ﰲ ﺍﻟﻘﻀﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪،‬ﻭﺟﺪﻧﺎ ﻫﺬﺍ ﻇﺎﻫﺮﹰﺍ ‪،‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ( ‪-‬ﺍﻵﻳﺔ ﱂ ﺗﻘﻞ ﺑﺄﻥ ﺍﷲ‬
‫ﻳﺸﺘﺮﻱ ﺃﻭ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﺘﺮﻱ‪ .‬ﻟﻜﻲ ﻳﻜﻮﻥ ﻟﻨﺎ ﺍﳋﻴﺎﺭ ﻫﻞ ﻧﺒﻴﻊ ﺃﻭ ﻻ ﻧﺒﻴﻊ‪ .‬ﻭﺇﳕﺎ ﺍﺷﺘﺮﻯ ﻭﺍﻧﺘﻬﺖ ﺍﻟﺒﻴﻌﺔ ‪،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ‪،‬ﻳﺎ‬
‫ﺳﻌﺎﺩﺓ ﻣﻦ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ‪،‬ﻭﻳﺎ ﺧﺴﺎﺭﺓ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﺒﻴﻊ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ :‬ﺇﻥ ﺍ ﻟﺬﻳﻦ ﺑﺎﻋﻮﺍ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ‪،‬ﻭﻋﻘﺪﻭﺍ ﻫﺬﻩ ﺍﻟﺼﻔﻘﺔ ‪،‬ﻻﺷﻚ ﺃﻬﻧﻢ ﺻﻔﻮﺓ ﳐﺘﺎﺭﺓ‪ .‬ﺍﻟﺬﻱ ﺿﺤﻰ ﺑﻨﻔﺴﻪ‬
‫ﻭﻣﺎﻟﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪،‬ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍﺕ ﺻﻔﺎﺕ ﳑﻴﺰﺓ‪.‬‬
‫ﻓﻤﻦ ﻫﻢ ﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﳍﻢ ﺍﻟﺒﺸﺎﺭﺓ ﻣﻦ ﺍﷲ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺎﺕ ﻭﻧﻴﻞ ﺍﻟﻜﺮﺍﻣﺎﺕ؟‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٧٨‬ﺍﻟﺘﺎﺋﺒﻮﻥ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺍﳊﺎﻣﺪﻭﻥ ﺍﻟﺴﺎﺋﺤﻮﻥ ‪ ....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻣﺎ ﻫﻲ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻤﻴﻠﺔ ﻭﺍﳋﻼﻝ ﺍﳉﻠﻴﻠﺔ ‪،‬ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻯ ﺍﷲ ﻣﻨﻬﻢ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ؟‬
‫‪،‬ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺫﻟﻚ ﻳﺎ ﻋﺒﺪ ﺍﷲ‪ .‬ﻓﻤﺎ ﻋﻠﻴﻚ ﺇﻻ ﺃﻥ ﺗﺘﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺍﻟﺘﺎﺋﺒﻮﻥ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺍﳊﺎﻣﺪﻭﻥ ﺍﻟﺴﺎﺋﺤﻮﻥ ﺍﻟﺮﺍﻛﻌﻮﻥ‬
‫ﺍﻟﺴﺎﺟﺪﻭﻥ ﺍﻵﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﳊﺎﻓﻈﻮﻥ ﳊﺪﻭﺩ ﺍﷲ ﻭﺑﺸﺮ ﺍﳌﺆﻣﻨﲔ(‪.‬‬
‫ﺫﻛﺮ ﺟﻞ ﻭﻋﻼ ﺃﻭﻝ ﺻﻔﺔ ﳍﺆﻻﺀ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺘﺎﺋﺒﻮﻥ‪ :‬ﺃﻱ ﺍﳌﻼﺯﻣﻮﻥ ﻟﻠﺘﻮﺑﺔ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ ﻋﻦ ﲨﻴﻊ ﺍﻟﺴﻴﺌﺎﺕ ‪،‬ﺍﻟﺘﺎﺋﺒﻮﻥ‬
‫ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ﺍﻟﺘﺎﺭﻛﻮﻥ ﻟﻠﻔﻮﺍﺣﺶ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪) :‬ﻭﺇﱐ ﻟﻐﻔﺎﺭ ﳌﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﹰﺎ ﰒ ﺍﻫﺘﺪﻯ(‪ .‬ﻓﻬﻞ ﻛﻞ ﻣﺎ ﺃﺫﻧﺒﺖ ﺫﻧﺒﹰﺎ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺃﻋﻘﺒﺘﻪ‬
‫ﺑﺘﻮﺑﺔ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻧﺬﻧﺐ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﳔﻄﺊ‪ .‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻣﺎ ﻧﺰﻝ ﺍﻟﺒﻼﺀ ﺇﻻ ﺑﺬﻧﺐ ﻭﻣﺎ ﺭﻓﻊ ﺇﻻ ﺑﺘﻮﺑﺔ‪.‬‬
‫ﻓﺘﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﲨﻴﻌﹰﺎ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ‪.‬‬
‫ﺍﺳﺘﺠﻤﻌﻮﺍ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﻛﻠﻬﺎ ﻟﻜﻲ ﲢﻘﻘﻮﺍ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ‪ .‬ﺍﻗﻠﻌﻮﺍ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ‪،‬ﺍﻋﺰﻣﻮﺍ ﻋﻠﻰ ﺃﻻ ﺗﻌﻮﺩﻭﺍ ﺇﻟﻴﻪ ‪،‬ﺍﻧﺪﻣﻮﺍ‬
‫ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ ﻣﻦ ﻋﻤﺮ ﻭﻣﻦ ﻭﻗﺖ ﻭﻣﻦ ﻣﺎﻝ ﻭﺃﻧﺘﻢ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻞ ﻳﻬﻠﻚ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﻭﻳﻔﺴﺪﻫﺎ ﺇﻻ ﺍﻟﺬﻧﻮﺏ‬
‫ﻭﺍﳌﻌﺎﺻﻲ‪.‬‬
‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ :‬ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺒﺴﻂ ﻳﺪﻩ ﺑﺎﻟﻠﻴﻞ ﻟﻴﺘﻮﺏ ﻣﺴﻲﺀ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻳﺒﺴﻂ ﻳﺪﻩ ﺑﺎﻟﻨﻬﺎﺭ ﻟﻴﺘﻮﺏ ﻣﺴﻲﺀ ﺍﻟﻠﻴﻞ ﺣﱴ‬
‫ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ ‪،‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪)) :‬ﺑﺎﺏ ﻣﻦ ﻗﺒﻞ ﺍﳌﻐﺮﺏ ‪،‬ﻣﺴﲑﺓ ﻋﺮﺿﻪ ‪،‬ﺃﻭ ﻗﺎﻝ ﻳﺴﲑ ﺍﻟﺮﺍﻛﺐ‬
‫ﰲ ﻋﺮﺿﻪ ﺃﺭﺑﻌﲔ ﺃﻭ ﺳﺒﻌﲔ ﺳﻨﺔ ‪،‬ﺧﻠﻘﻪ ﺍﷲ ﻳﻮﻡ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻣﻔﺘﻮﺣﹰﺎ ﻟﻠﺘﻮﺑﺔ ‪،‬ﻻ ﻳﻐﻠﻖ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ‬
‫ﻣﻨﻪ((‪.‬‬
 ‫ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪،‬ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺗﻠﻚ ﺍﻟﺰﻣﺮﺓ ﺍﻟﻔﺎﺋﺰﺓ ﻗﺎﻝ‪) :‬ﺍﻟﻌﺎﺑﺪﻭﻥ(‪.‬‬
‫ﺇﻥ ﺍﳌﺘﺼﻔﻮﻥ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﷲ ‪،‬ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﰲ ﻛﻞ ﻭﻗﺖ ‪،‬ﻓﺒﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ‬
‫ﻣﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ،‬ﻓﻘﺲ ﻧﻔﺴﻚ ﻳﺎ ﻋﺒﺪ ﺍﷲ ‪،‬ﻫﻞ ﺃﺩﻳﺖ ﻣﺎ ﻋﻠﻴﻚ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ‪،‬ﻭﺗﺮﻛﺖ ﻣﺎ ﻬﻧﻴﺖ ﻋﻨﻪ ﻣﻦ ﻣﻨﻬﻴﺎﺕ‪ .‬ﻟﻜﻲ‬
‫ﻳﻄﻠﻖ ﻋﻠﻴﻚ ﺃﻧﻚ ﻣﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ .‬ﺃﻡ ﻗﺼﺮﺕ ﰲ ﺫﻟﻚ ﻛﺜﲑﹰﺍ‪ .‬ﻓﻴﺠﺐ ﻋﻠﻴﻚ ﺇﺫﻥ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻟﺘﻮﺑﺔ ﻭﳏﺎﺳﺒﺔ ﺍﻟﻨﻔﺲ ‪،‬ﻭﺗﺒﺪﺃ‬
‫ﰲ ﺍﻟﻘﻴﺎﻡ ﲝﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ‪،‬ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻏﺎﻟﻴﺔ ‪،‬ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ‬
‫ﺍﳉﻨﺔ‪.‬‬
‫ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﳊﺎﻣﺪﻭﻥ‪ :‬ﺍﳊﺎﻣﺪﻭﻥ ﷲ ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ‪،‬ﻭﺍﻟﻴﺴﺮ ﻭﺍﻟﻌﺴﺮ ﺍﳌﻌﺘﺮﻓﻮﻥ ﲟﺎ ﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﻭﺍﻟﺒﺎﻃﻨﺔ ‪،‬ﺍﳌﺜﻨﻮﻥ ﻋﻠﻰ ﺍﷲ ﺑﺬﻛﺮﻫﺎ ﻭﺑﺬﻛﺮﻩ ﰲ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺁﻧﺎﺀ ﺍﻟﻨﻬﺎﺭ‪ .‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻨﻬﻢ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺍﻟﺼﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻷﻭﻟﺌﻚ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﳍﻢ ﺍﻟﺒﺸﺎﺭﺓ ﻣﻦ ﺍﷲ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺎﺕ ﻭﻧﻴﻞ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺃﻬﻧﻢ )ﺍﻟﺴﺎﺋﺤﻮﻥ) ‪،‬ﻓﺴﺮﺕ‬
‫ﺍﻟﺴﻴﺎﺣﺔ ﰲ ﻛﺘﺐ ﺍﳌﻔﺴﺮﻳﻦ ﺑﺎﻟﺼﻴﺎﻡ ﳊﺪﻳﺚ – ))ﺍﻟﺴﺎﺋﺤﻮﻥ ﻫﻢ ﺍﻟﺼﺎﺋﻤﻮﻥ((‪ .‬ﻭﻓﺴﺮﺕ ﺑﺎﳉﻬﺎﺩ ﳊﺪﻳﺚ‪)) :‬ﺳﻴﺎﺣﺔ‬
‫ﺃﻣﱵ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ((‪ .‬ﻭﻗﻴﻞ ﰲ ﺍﻟﺴﻴﺎﺣﺔ ﺑﺄﻧﻪ ﺍﻟﺴﻔﺮ ﰲ ﺍﻟﻘﺮﺑﺎﺕ ﻛﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺍﳉﻬﺎﺩ ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺻﻠﺔ‬
‫ﺍﻷﻗﺎﺭﺏ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﻳﺎﹰ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ‪،‬ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ‪،‬ﻓﺈﻬﻧﺎ ﻛﻠﻬﺎ ﺩﺍﺧﻠﺔ ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﺒﺎﺩﺓ ﷲ‪ .‬ﺃﻳﻦ ﻫﺬﺍ ﻣﻦ ﻓﻬﻢ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻟﻠﺴﻴﺎﺣﺔ ‪،‬ﻭﻣﺎ ﻫﻮ ﺳﻴﺎﺣﺔ ﺍﻟﻨﺎﺱ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﺇﻥ ﺍﻟﻌﺎﻣﺔ ‪،‬ﻻ ﺗﻔﻬﻢ ﻣﻦ ﺍﻟﺴﻴﺎﺣﺔ ﺇﻻ ﺷﻮﺍﻃﺊ ﺃﻭﺭﺑﺎ ‪،‬ﻭﻣﻨﺘﺰﻫﺎﺕ ﺑﺎﺭﻳﺲ ﻭﻏﲑﻫﺎ‪ .‬ﻻ ﻳﺪﺭﻛﻮﻥ ﻣﻦ ﺍﻟﺴﻴﺎﺣﺔ ‪،‬ﺇﻻ ﺍﻧﺘﻈﺎﺭ‬
‫ﻋﻄﻠﺔ ﺍﻟﺼﻴﻒ ﰒ ﺍﻟﺴﻔﺮ ﺇﱃ ﺑﻼﺩ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﺪﻋﺎﺭﺓ ‪،‬ﻭﻗﻀﺎﺀ ﺷﻬﺮ ﺃﻭ ﺷﻬﺮﻳﻦ ﰲ ﺗﻠﻚ ﺍﻷﺟﻮﺍﺀ ﺍﻟﻌﻔﻨﺔ ﺑﺎﻹﳊﺎﺩ ﻭﺍﻟﻜﻔﺮ‬
‫ﺑﺎﷲ ‪،‬ﻭﺍﻟﺘﱪﺝ ﻭﺍﻟﺴﻔﻮﺭ‪ .‬ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺳﻴﺎﺣﺔ ﺳﻠﻒ ﻫﺬﻩ ﺍﻷﻣﺔ ﻫﻮ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪،‬ﻭﺗﻘﺪﱘ ﺍﻟﻨﻔﺲ ﺭﺧﻴﺼﺔ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﻟﺪﻳﻦ‪ .‬ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﳌﻮﺕ ﺑﻠﺬﺓ ﻭﻓﺮﺣﺔ ﻟﻨﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬

‫ﻭﺍﳌﻮﺕ ﻳﺮﻗﺺ ﱄ ﰲ ﻛﻞ ﻣﻨﻌﻄﻒ‬

‫ﻓﺨﺸﻴﺔ ﺍﳌﻮﺕ ﻋﻨﺪﻱ ﺃﺑﺮﺩ ﺍﻟﻄﺮﻑ‬
‫ﺽ ﻭﺃﻋﺮﻑ ﻣﺎ ﺩﺭﰊ ﻭﻣﺎ ﻫﺪﰲ‬‫ﻣﺎ ﹴ‬
‫ﻭﻣﺎ ﺃﺑﺎﱄ ﺑﻪ ﺣﱴ ﺃﺣﺎﺫﺭﻩ‬

‫ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻧﺮﻳﺪ ﺗﻮﻓﻴﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﻭﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻧﻔﻬﻤﻬﺎ ﻋﻠﻰ ﻏﲑ ﻣﺮﺍﺩﻫﺎ‪.‬‬
‫ﻓﻨﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪،‬ﺃﻥ ﻳﺒﺼﺮﻧﺎ ﰲ ﺩﻳﻨﻨﺎ ﻭﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ ‪،‬ﻭﺃﻥ ﻳﺪﻟﻨﺎ ﺇﱃ ﻣﺎ ﻓﻴﻪ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺇﻧﻪ ﻋﻠﻰ ﻛﻞ‬
‫ﺷﻲﺀ ﻗﺪﻳﺮ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٧٩‬ﺍﻟﺮﺍﻛﻌﻮﻥ ﺍﻟﺴﺎﺟﺪﻭﻥ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺍﻟﺼﻔﺔ ﺍﳋﺎﻣﺴﺔ‪) :‬ﺍﻟﺮﺍﻛﻌﻮﻥ ﺍﻟﺴﺎﺟﺪﻭﻥ( ﺃﻱ ﺍﳌﻜﺜﺮﻭﻥ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻓﻬﺆﻻﺀ ﻻ ﻳﺼﻠﻮﻥ‬
‫ﻓﻘﻂ ‪،‬ﻭﻻ ﻳﺆﺩﻭﻥ ﺍﳌﻔﺮﻭﺿﺎﺕ ﺍﳋﻤﺲ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ‪،‬ﻭﻟﻜﻦ ﻏﻠﺐ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺃﻓﻌﺎﳍﻢ ‪،‬ﲝﻴﺚ ﺃﻬﻧﻢ ﻭﺻﻔﻮﺍ ﺑـ‬
 ‫) ﺍﻟﺮﺍﻛﻌﻮﻥ ﺍﻟﺴﺎﺟﺪﻭﻥ( ﻓﻤﻊ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ‪،‬ﻓﻬﻢ ﻻ ﺷﻚ ﺃﻬﻧﻢ ﻳﺘﻄﻮﻋﻮﻥ ﻋﻠﻴﻬﺎ ‪،‬ﻭﻛﻠﻤﺎ ﻭﺟﺪﻭﺍ‬
‫ﻭﻗﺖ ﻓﺮﺍﻍ ‪،‬ﻗﺎﻣﻮﺍ ﺇﱃ ﺍﻟﺼﻼﺓ ‪،‬ﻣﺘﻤﺜﻠﲔ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪) :‬ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻓﺎﻧﺼﺐ ﻭﺇﱃ ﺭﺑﻚ ﻓﺎﺭﻏﺐ(‪.‬‬
‫ﺇﻬﻧﻢ ﺇﺫﺍ ﻗﺎﻣﻮﺍ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺟﺪﻭﺍ ﻟﺬﺓ ﻭﻓﺮﺣﺔ ‪،‬ﻻ ﻳﻘﻮﻣﻮﻥ ﺇﻟﻴﻬﺎ ﻛﺤﺎﻝ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻫﺪﺍﻫﻢ ﺍﷲ ‪،‬ﺑﺜﻘﻞ ﻭﻛﺴﻞ‬
‫‪،‬ﻭﻛﺄﻧﻪ ﻫﻢٌ ﻳﺮﻳﺪ ﺃﻥ ﻳﺰﻳﻠﻪ ﻋﻦ ﻛﺎﻫﻠﻪ ﻭﻳﺘﺨﻠﺺ ﻣﻨﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ‪،‬ﻟﻪ ﺃﺛﺮ ﰲ ﺣﻴﺎﻬﺗﻢ ‪،‬ﻳﻨﻬﺎﻫﻢ ﻫﺬﺍ ﺍﻟﺮﻛﻮﻉ ﻭﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ‪،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﳎﺮﺩ ﺣﺮﻛﺎﺕ ﻓﺎﺭﻏﺔ ‪،‬ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺑﻌﺾ ﺍﳌﺼﻠﲔ ‪،‬ﺍﻟﺬﻳﻦ ﻳﺼﻠﻮﻥ ﻣﻦ ﺟﻬﺔ ‪،‬ﻭﻫﻢ ﻏﺎﺭﻗﻮﻥ ﰲ ﻣﻌﺎﺻﻴﻬﻢ‬
‫ﻭﻣﻨﻜﺮﺍﻬﺗﻢ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﻓﺎﻧﻈﺮ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﻣﻦ ﺃﻱ ﺍﻟﻘﺴﻤﲔ ﺃﻧﺖ ﲡﺎﻩ ﺭﻛﻮﻋﻚ ﻭﺳﺠﻮﺩﻙ؟ ﻫﻞ ﺃﻧﺖ ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﺃﻡ ﺍﳌﻘﻠﲔ؟ ﻫﻞ ﺃﻧﺖ ﻣﻦ‬
‫ﺍﳋﺎﺷﻌﲔ ﺃﻡ ﺍﻟﻐﺎﻓﻠﲔ؟ ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻜﻮﻥ ﻣﻊ ﺃﻭﻟﺌﻚ ﺍﻟﻨﻔﺮ‪.‬‬

‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ :‬ﺃﻧﺒﻪ ﻋﻠﻰ ﻗﻀﻴﺔ ﻭﻻ ﺃﻃﻴﻞ ﻓﻴﻬﺎ ﻷﻧﻪ ﻗﺪ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﻣﺮﺍﺭﹰﺍ ‪،‬ﻟﻜﻦ ﻭﺫﻛﺮ ﻓﺈﻥ ﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻻ ﻳﺰﺍﻝ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﻋﺪﺩ ﻣﻦ ﳚﻠﺴﻮﻥ ﰲ ﺑﻴﻮﻬﺗﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﻦ ﳛﻀﺮﻭﻥ ﺇﱃ‬
‫ﺍﳌﺴﺎﺟﺪ‪.‬‬
‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ .‬ﺇﱃ ﻣﱴ ﻻ ﻧﺮﺟﻊ ﺇﱃ ﺍﷲ ‪،‬ﺇﱃ ﻣﱴ ﻭﳓﻦ ﻣﻘﺼﺮﻭﻥ ﰲ ﺃﻫﻢ ﻭﺃﻋﻈﻢ ﺭﻛﻦ ﻭﺷﻌﲑﺓ ﰲ ﺩﻳﻨﻨﺎ ﺑﻌﺪ‬
‫ﺍﻟﺸﻬﺎﺩﺗﲔ‪ .‬ﺃﻣﺎ ﻳﻜﻔﻴﻨﺎ ﻣﺎ ﺣﺼﻞ ﻟﻨﺎ‪ .‬ﻛﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﰲ ﻭﺟﻮﻫﻨﺎ ‪،‬ﻭﱂ ﻳﻨﻔﻊ ﺇﱃ ﺍﻵﻥ ‪،‬ﻛﻞ ﻫﺬﻩ ﺍﻟﻀﺮﺑﺎﺕ ﻓﻮﻕ‬
‫ﺭﺅﻭﺳﻨﺎ ﻭﱂ ﻳﻔﺪ ﺣﱴ ﺍﻵﻥ‪.‬‬
‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺃﻧﻔﺴﻜﻢ ‪،‬ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻓﻴﻤﻦ ﺃﻧﺘﻢ ﻣﺴﺌﻮﻟﻮﻥ ﻋﻨﻬﻢ‪.‬‬
‫ﺗﻔﺘﺢ ﺃﺑﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ ﰲ ﻛﻞ ﻓﺮﺽ ﻭﻻ ﻳﺄﰐ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻳﻨﺘﻈﺮ ﺍﳌﺼﻠﲔ ﰲ ﺍﻟﻔﺠﺮ ﺇﱃ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ‪،‬ﰒ ﻳُﺼﻠﻰ ﺑﻜﺴﺮﺓ‬
‫ﺻﻒ ‪،‬ﺗﺴﺄﻝ ﺃﻳﻦ ﺍﳌﺼﻠﲔ ﺃﻳﻦ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻛﻞ ﻣﺘﻠﺤﻒ ﰲ ﻓﺮﺍﺷﻪ‪ .‬ﻭﺍﻟﻐﺎﻟﺐ ﻳﻘﻀﻴﻬﺎ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ .‬ﺃﺳﺄﻟﻜﻢ ‪،‬ﻫﻞ‬
‫ﻫﺬﻩ ﺣﺎﻝ ﺗﺮﺿﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﺃﻧﺖ ﻟﻮ ﺃﻣﺮﺕ ﻭﻟﺪﻙ ﺑﺄﻣﺮ ‪،‬ﰒ ﱂ ﻳﺴﻤﻊ ﻛﻼﻣﻚ ‪،‬ﻣﺎﺫﺍ ﺗﻔﻌﻞ ﻣﻌﻪ ‪،‬ﻻ ﺷﻚ ﺃﻧﺖ ﺗﻌﺎﻗﺒﻪ‬
‫‪،‬ﻭﻻ ﺗﻌﻄﻴﻪ ﻣﺼﺮﻭﻓﻪ ‪،‬ﺃﻗﻞ ﺍﻷﺣﻮﺍﻝ ﺃﻧﻚ ﺗﻐﻀﺐ ﻋﻠﻴﻪ‪ .‬ﻫﺬﺍ ﺣﺎﻟﻨﺎ ﻣﻊ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﷲ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ‪ .‬ﻳﺄﻣﺮﻧﺎ ﻭﻻ ﻧﻄﻴﻊ‬
‫‪،‬ﻳﻨﻬﺎﻧﺎ ﻭﻻ ﻧﻨﺘﻬﻲ‪.‬‬
‫ﻻ ﻧﺮﻳﺪ ﺃﻥ ﻧﺪﺧﻞ ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻧﻔﻌﻠﻬﺎ‪ .‬ﻭﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﱵ ﻧﺮﺗﻜﺒﻬﺎ ‪،‬ﺇﳕﺎ ﻛﻠﻤﺘﻨﺎ ﻭﻧﺼﻴﺤﺘﻨﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻘﻂ‪.‬‬

‫ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ‪ :‬ﺇﱃ ﻣﱴ ﻻ ﳓﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ‪،‬ﺇﱃ ﻣﱴ ﻭﺗﺒﻘﻰ ﻣﺴﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ ﺗﺸﻜﻮ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺧﺼﻮﺻﹰﺎ ﺻﻼﺓ‬
‫ﺍﻟﻔﺠﺮ‪ .‬ﻛﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺍﻟﻨﺬﺭ ﺍﻟﱵ ﲤﺮ ﻓﻮﻕ ﺭﺅﻭﺳﻨﺎ ﻻ ﺗﺴﺘﺤﻖ ﺃﻥ ﻧﺆﺩﻱ ﺷﻜﺮﻫﺎ ‪،‬ﺃﻗﻞ ﻣﺎ ﻧﻘﺪﻣﻪ ﷲ ﺃﻥ ﳓﺎﻓﻆ ﻋﻠﻰ‬
‫ﺍﻟﺼﻼﺓ؟ ﻭﺍﷲ ﺇﻬﻧﺎ ﻵﻳﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ‪،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺼﻞ ﻗﺒﻞ ﺃﻳﺎﻡ ‪،‬ﻟﻜﻦ ﻟﻦ ﻳﺘﻌﻆ ﻭﻳﻌﺘﱪ‪ .‬ﻳﺄﰐ ﻗﺪﺭ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫‪،‬ﰒ ﻳﺴﻘﻂ ﰲ ﺃﺭﺽ ﺍﳌﺴﻠﻤﲔ ‪،‬ﻭﻻ ﳜﺘﺎﺭ ﺇﻻ ﻓﺌﺔ ﺃﺭﺍﺩﻫﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪،‬ﺍﺧﺘﺎﺭﻫﻢ ﻟﺬﻟﻚ‪ .‬ﻭﻫﻨﺎﻙ ﺣﻮﳍﻢ ﻣﻦ ﱂ ﻳﺼﺒﻪ‬
‫ﺷﻲﺀ‪ .‬ﲣﻴﻞ ﻳﺎ ﺃﺧﻲ ﻟﻮ ﺗﻘﺪﻡ ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﻘﻂ ﻋﺪﺓ ﺃﻣﺘﺎﺭ‪ ،‬ﺃﻭ ﺗﺄﺧﺮ ﻋﺪﺓ ﺃﻣﺘﺎﺭ ‪،‬ﰒ ﺳﻘﻂ ﻋﻠﻴﻚ ﻭﺃﻫﻠﻜﻚ ﺃﻧﺖ ﻭﺃﻭﻻﺩﻙ‬
‫ﻭﺯﻭﺟﺘﻚ ﻭﺟﲑﺍﻧﻚ‪ .‬ﻭﺍﷲ ﺇﻬﻧﺎ ﻵﻳﺔ ﻋﻈﻴﻤﺔ ﺗﺴﺘﺤﻖ ﻟﻮﺣﺪﻫﺎ ﺧﻄﺒﺔ ﻛﺎﻣﻠﺔ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺆﺷﺮﺍﺕ‪ .‬ﻭ|ﻥ ﻫﻨﺎﻙ ﺟﻨﻮﺩ ﷲ‬
‫ﻋﺰ ﻭﺟﻞ ﻟﻮ ﺻﺪﻕ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻊ ﺍﷲ ﻟﺴﺨﺮﻫﺎ ﳍﻢ‪) .‬ﻭﻻ ﻳﻌﻠﻢ ﺟﻨﻮﺩ ﺭﺑﻚ ﺇﻻ ﻫﻮ ﻭﻣﺎ ﻫﻲ ﺇﻻ ﺫﻛﺮﻯ ﻟﻠﺒﺸﺮ(‪.‬‬
‫ﻓﻨﻘﻮﻝ ﺃﻻ ﺗﺴﺘﺤﻖ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﻛﺜﲑ ﺃﻥ ﺗﺆﺩﻱ ﺷﻜﺮﻫﺎ ﻳﺎ ﻋﺒﺪ ﺍﷲ ‪،‬ﻭﺗﻘﺒﻞ ﻋﻠﻰ ﺭﺑﻚ ﻭﲢﺎﻓﻆ ﻋﻠﻰ‬
‫ﺻﻼﺗﻚ‪ .‬ﻭﺇﻻ ﻓﻨﺨﺸﻰ ﻭﺍﷲ ﺃﻥ ﻳﺼﻴﺒﻨﺎ ﻣﺎ ﺃﺻﺎﺏ ﻏﲑﻧﺎ ‪،‬ﺃﻭ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻨﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﺇﻥ ﺗﺘﻮﻟﻮﺍ ﻳﺴﺘﺒﺪﻝ ﻗﻮﻣﹰﺎ ﻏﲑﻛﻢ‬
‫ﰒ ﻻ ﻳﻜﻮﻧﻮﺍ ﺃﻣﺜﺎﻟﻜﻢ(‪) .‬ﻓﺨﻠﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻒ ﺃﺿﺎﻋﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﺸﻬﻮﺍﺕ ﻓﺴﻮﻑ ﻳﻠﻘﻮﻥ ﻏﻴﹰﺎ ﺇﻻ ﻣﻦ ﺗﺎﺏ(‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٨٠‬ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮ ﹲﺓ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺍﷲ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ‪) :‬ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮﹲﺓ( ]ﺍﳊﺠﺮﺍﺕ‪.[١٠:‬‬

‫ﺕ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺃﻥﹼ ﺍﳌﺆﻣﻨﲔ ﺇﺧﻮﺓﹲ ﺑﻌﻀُﻬﻢ ﻟﺒﻌﺾ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﺃﺥٌ ﻷﺧﻴﻪ ﺍﳌﺆﻣﻦ‪ ،‬ﲨﻌﺘﻬﻢ ﺃﺧﻮ ﹸﺓ ﺍﻹﳝﺎﻥ‪،‬‬ ‫ﳜﱪﻧﺎ ﺗﻌﺎﱃ ﻋﻦ ﺻﻔﺎ ِ‬
‫ﻭﺣﱠﺪﻬﺗﻢ ﺭﺍﺑﻄ ﹸﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻬﻢ ﺇﺧﻮﺍﻥﹲ ﰲ ﺍﷲ ﻣﺘﺤﺎﺑّﻮﻥ ﰲ ﺍﷲ‪ .‬ﺗﻠﻚ ﺍﻷﺧﻮّﺓ ﺗﺪﻋﻮ ﺫﻟﻚ ﺍﳌﺆﻣ َﻦ ﺇﱃ ﺃﻥ ﳛﺐﱠ ﻷﺧﻴﻪ ﻣﺎ‬
‫ﳛﺒّﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺃﻥ ﻳﻜﺮﻩ ﻟﻪ ﻣﺎ ﻳﻜﺮﻫﻪ ﻟﻨﻔﺴﻪ‪ .‬ﺃﺟﻞ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻦ‪ ،‬ﲢﺐﱡ ﻟﻪ ﻣﺎ ﲢﺐّ ﻟﻨﻔﺴﻚ‪ ،‬ﻓﻜﻞﹼ ﺃﻣﺮ ﲢﺒﱡﻪ ﻟﻨﻔﺴﻚ ﻓﺄﻧﺖ‬
‫ﺖ ﺗﻜﺮﻫﻪ ﻭﻻ ﺗﺮﺿﺎﻩ ﻷﺧﻴﻚ ﺍﳌﺆﻣﻦ‪،‬‬ ‫ﲢﺒﱡﻪ ﻭﺗﺮﺿﺎﻩ ﻷﺧﻴﻚ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﻛ ﱡﻞ ﺃﻣﺮ ﺗﻜﺮﻫﻪ ﻟﻨﻔﺴﻚ ﻭﻻ ﺗﺮﺿﺎﻩ ﻟﻨﻔﺴﻚ ﻓﺄﻧ َ‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪)) :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐﱠ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ((‪.‬‬
‫ﻱ ﺗﻠﻚ ﺍﳊﻘﻮﻕ ﻃﺎﻋ ﹰﺔ ﷲ‬ ‫ﻕ ﺃﺧﻴﻪ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﻳﺆﺩﱢ َ‬‫ﻑ ﺣﻘﻮ َ‬
‫ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ‪ ،‬ﻫﺬﻩ ﺍﻷﺧﻮّﺓ ﺍﻟﺼﺎﺩﻗ ﹸﺔ ﲢﻤِﻞ ﺍﳌﺆﻣ َﻦ ﺇﱃ ﺃﻥ ﻳﻌﺮ َ‬
‫ﻭﺗﻘﺮﱡﺑًﺎ ﺇﱃ ﺍﷲ‪ ،‬ﻟﻴﺲ ﻟﺮﺟﺎ ِﺀ ﻣﺼﻠﺤ ٍﺔ ﻣﻦ ﺃﺣﺪ‪ ،‬ﻭﻻ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﺣﺪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﳝﻴﻠﻪ ﻋﻠﻴﻪ ﺃﺧﻮﺗُﻪ ﺍﻹﳝﺎﻧﻴﺔ ﰲ ﺫﺍﺕ ﺍﷲ‪،‬‬
‫ﻓﻬﻮ ﻳﺆﺩﱢﻱ ﺗﻠﻚ ﺍﳊﻘﻮﻕ ﻃﺎﻋ ﹰﺔ ﷲ ﻭﻗﺮﺑ ﹰﺔ ﻳﺘﻘﺮﱠﺏ ﻬﺑﺎ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻕ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﻋﺪﻳﺪﺓﹲ‪ ،‬ﻓﺎﻟﺴﻌﻴ ُﺪ ﻣﻦ ﻋﺮَﻑ ﺗﻠﻚ ﺍﳊﻘﻮ ﻕَ‪ ،‬ﻭﺃﺩّﺍﻫﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺮﺿﻲّ‪.‬‬ ‫ﺃﻳّﻬﺎ ﺍﳌﺆﻣﻦ‪ ،‬ﺣﻘﻮ ُ‬
‫ﻓﻤﻦ ﺃﻋﻈﻢ ﺣﻘﻮﻕ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺑﺬ ﹸﻝ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻪُ‪ ،‬ﺩﻋﻮﺗُﻪ ﺇﱃ ﺍﷲ‪ ،‬ﺣﺜﱡﻪ ﻋﻠﻰ ﺍﳋﲑ‪ ،‬ﺍﻟﺴﻌ ُﻲ ﰲ ﺇﺻﻼﺡ ﺩﻳﻨﻪ‬
‫ﺢ ﺃﺧﺎﻙ ﰲ ﺍﷲ‬ ‫ﻭﺍﺳﺘﻘﺎﻣﺔ ﺃﺧﻼﻗﻪ ﻭﺩﻋﻮﺗُﻪ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ‪ .‬ﻓﺘﻠﻚ ﺃﻋﻈ ُﻢ ﺍﳊﻘﻮﻕ؛ ﺃﻥ ﺗﻨﺼ َ‬
‫ﺢ‪.‬‬
‫ﺾ ﺍﻟﻨﺼ َ‬ ‫ﻧﺼﻴﺤ ﹰﺔ ﺗﺒﺘﻐﻲ ﻬﺑﺎ ﻭﺟ َﻪ ﺍﷲ‪ ،‬ﲤﺤ ُ‬
‫ﻉ ﺍﷲ ﻓﺘﺪﻋﻮﻩ ﺇﱃ ﺍﳋﲑ‪ ،‬ﻭﺗﻨﺼﺤﻪ ﻭﺗﻮﺟﱢﻬﻪ ﻭﲢﺬﱢﺭﻩ‬ ‫ﺖ ﰲ ﺃﻋﻤﺎﻟﻪ ﻭﺗﺼﺮﻓﺎﺗِﻪ ﻣﺎ ﳜﺎﻟﻒ ﺷﺮ َ‬ ‫ﺇﻥ ﺭﺃﻳﺘَﻪ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺸﺮﻉ ﻭﺭﺃﻳ َ‬
‫ﻣﻦ ﻣﺰﺍﻟﻖ ﺍﻟﺴﻮﺀ‪.‬‬
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‫ﺐ ﻓﺌ ﹰﺔ ﻣﻨﺤﺮﻓﺔ ﻳُﺨﺸﻰ ﻋﻠﻴﻪ ﻣﻦ ﺻُﺤﺒﺘﻬﺎ ﺷﺮﱞ ﻭﺑﻼﺀ ﻓﺤﺬﱢﺭﻩ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﻓﻘﺔ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﺑﻴﱢﻦ ﻟﻪ ﻋﻮﺍﻗ َ‬ ‫ﺇﻥ ﺭﺃﻳﺘﻪ ﻳﺼﺤ ُ‬
‫ﺭﻓﻘﺔ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻮﺀ ﻭﻣﺎ ﺗﺆﺩﱢﻱ ﺻﺤﺒﺘُﻬﻢ ﻣﻦ ﺍﻟﺒﻼﺀ ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﺖ ﺃﺧﺎﻙ ﺍﳌﺴﻠ َﻢ ﳛﻤﻞ ﻓﻜﺮًﺍ ﻣﻨﺤﺮﹺﻓﹰﺎ ﻭﺁﺭﺍ ًﺀ ﺧﺎﻃﺌﺔ ﳎﺎﻧﺒﺔ ﻟﻠﺼﻮﺍﺏ ﻓﻠﻴﻜﹸﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﲢﺬﻳﺮﻩ ﻣﻦ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ‬ ‫ﺇﻥ ﺭﺃﻳ َ‬
‫ﺍﻟﺴﻴﺌﺔ ﻭﺍﻵﺭﺍﺀ ﺍﳌﻨﺤﺮﻓﺔ‪ ،‬ﻭﺗﺒﻴﱢﻦ ﻟﻪ ﻭﺟ َﻪ ﺫﻟﻚ‪ ،‬ﻭﺗﺴﻮﻕ ﻟﻪ ﺍﻷﺩﻟﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﲣﺎﻃﺒﻪ ﺑﻜﻞﱢ‬
‫ﺏ ﻟﻴﱢﻦ؛ ﻷﻥ ﻗﺼﺪَﻙ ﺍﺳﺘﻨﻘﺎﺫﻩ ﻭﲣﻠﻴﺼُﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻨﺤﺮﻓﺔ ﻭﺍﻵﺭﺍﺀ ﺍﻟﺸﺎﻃﹼﺔ ﺍﻟﱵ ﺗﻨﺎﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺧﻄﺎ ﹴ‬

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‫ﲑ ﺻﺤﻴﺤﺔ ﻭﻧﻈﺮﺍﺕ ﺠﻤﻟﺘﻤﻌﻪ ﺍﳌﺴﻠﻢ ﻻ ﺗﻮﺍﻓﻖ ﺍﻟﺼﻮﺍ َ‬ ‫ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺃﻥ ﺃﺧﺎﻙ ﺍﳌﺆﻣ َﻦ ﻋﻨﺪﻩ ﺗﺼﻮّﺭﺍﺕ ﺧﺎﻃﺌﺔﹲ ﻭﺁﺭﺍﺀ ﻏ ُ‬
‫ﻓﻼ ﺗﺪَﻋﻪ ﻳﻠ ﺞّ ﰲ ﻃﻐﻴﺎ ﻧﻪ ﻭﻳﺘﻤﺎﺩﻯ ﰲ ﺍﳓﺮﺍﻓﻪ‪ ،‬ﺧُﺬ ﻋﻠﻰ ﻳﺪﻳﻪ ﺑﻨﺼﻴﺤ ٍﺔ ﻭﺩﻋﻮﺓ ﺻﺎﳊﺔ ﻭﺣِﻜﻤﺔ ﻭﺭﹺﻓﻖ ﻭﻟﲔ‪ ،‬ﻋﺴﻰ ﺃﻥ‬
‫ﺐ ﺗﻠﻚ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻓﻜﺎ َﺭ ﺍﳋﺎﻃﺌﺔ ﺍﻟﱵ ﻻ ﺗﻌﻮﺩ ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﳎﺘﻤﻌﻪ ﺑﺎﳋﲑ‪.‬‬ ‫ﻳﻘﺘﻨﻊَ ﻣﻨﻚ ﻭﻳﺘﺠﻨّ َ‬
‫ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺃﻥ ﺃﺧﺎﻙ ﺍﳌﺆﻣ َﻦ ﺧﺪﻋﺘﻪ ﺩﻋﺎﻳﺎﺕٌ ﻣﻀﻠﱢﻠﺔ ﻭﺃﻏﻮﺍﻩ ﻣﻨﺤﺮﻓﻮﻥ ﻭﺯﻳّﻨﻮﺍ ﻟﻪ ﺍﻟﺒﺎﻃ ﹶﻞ ﲟﺎ ﻳﻀﺮﱡ ﺍﻷﻣ ﹶﺔ ﰲ ﺩﻳﻨﻬﺎ‬
‫ﻒ ﺍﻟﻨﺎﺻﺢ ﺍﻟﻜﺎﺷﻒ ﻟﺘﻠﻚ ﺍﻷﺑﺎﻃﻴﻞ ﺍﳌﻮﺿﱢﺢ ﻟﻪ‬ ‫ﻭﺃﺩﻧﻴﺎﻫﺎ ﻭﲟﺎ ﳚﻠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻼ َﺀ ﻭﺍﳌﺼﺎﺋﺐ ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﻣﻮﻗ َ‬
‫ﻧﺘﺎﺋﺠﻬﺎ ﺍﻟﺴﻴﺌﺔ ﻭﻣﺎ ﻳﺘﺮﺗﱠﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﺿﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺃﻥ ﺃﺧﺎﻙ ﺍﳌﺆﻣ َﻦ ﻏﲑ ﻣﻘﺘﻨﹺﻊ ﺑﺒﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﺃﻥ ﻋﻨﺪﻩ ﺷﻜًّﺎ ﰲ ﺑﻌﺾ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻗﺪ ﺧﺪﻋﺘﻪ‬
 ‫ﻒ ﺍﻟﻨﺎﺻﺢ ﺍﳌﻮﺟﱢﻪ ﺍﻟﺬﻱ ﻳﻮﺿﺢ ﺍﳊﻖﱠ ﻭﻳﺒﻴّﻨﻪ‪ ،‬ﻫﻜﺬﺍ ﻓﻠﻴﻜﻦ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻴﻤﺎ‬ ‫ﺕ ﺍﳌﻀﻠﹼﻠﺔ‪ ،‬ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﻣﻮﻗ َ‬ ‫ﺍﻟﺪﻋﺎﻳﺎ ُ‬
‫ﺑﻴﻨﻬﻢ‪ ،‬ﺗﻨﺎﺻ ﺢٌ ﻭﺗﻌﺎﻭﻥ ﻭﺩﻋﻮﺓﹲ ﺇﱃ ﺍﳋﲑ ﻭﲢﺬﻳﺮٌ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺒﻼﺀ ﻭﺍﻻﳓﺮﺍﻑ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﲤﺤﺾ ﻟﻪ ﺍﳌﺸﻮﺭ ﹶﺓ ﺍﻟﺼﺎﺩﻗﺔ ﻋﻨﺪﻣﺎ ﻳﺴﺘﺸﲑﻙ ﻭﻳﺴﺘﻨﺼﺤﻚ‪ ،‬ﻓﺄﺩﱢﻩ ﻣﺸﻮﺭ ﹰﺓ‬
‫ﻃﻴﺒﺔ ﻭﻧﺼﻴﺤﺔ ﻣﺒﺎﺭﻛ ﹰﺔ ﺗﻌﺘﻘ ُﺪ ﺃﻬﻧﺎ ﺍﳊﻖّ ﺍﻟﺬﻱ ﺗﺮﺿﺎﻩ ﻟﻨﻔﺴﻚ‪.‬‬
‫ﺃﺧﻲ ﺍﳌﺴﻠﻢ‪ ،‬ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﻋﻠﻴﻚ ﺃﻥ ﺗﻨﺼُﺮﻩ ﺇﺫﺍ ﻭﻗﻌﺖ ﻋﻠﻴﻪ ﻣﻈﻠﻤﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﰲ ﺻﻔﱢﻪ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ‪ ،‬ﻭﺗﻜﻮﻥ ﰲ‬
‫ﺻﻔﱢﻪ ﺑﺘﻮﺟﻴﻬﻪ ﻭﺗﻌﻠﻴﻤﻪ؛ ﻛﻴﻒ ﻳﺘﺨﻠﹼﺺ ﻣﻦ ﺗﻠﻚ ﺍﳌﻈﺎﱂ‪ ،‬ﻭﻛﻴﻒ ﻳﻌﺎﰿ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﻌﻪ ﺇﱃ ﺃﻥ ﳛﻘﱢﻖ ﺍﷲ ﻟﻪ ﻣﻄﻠﻮﺑَﻪ‬
‫ﺑﺎﻟﻄﺮﻕ ﺍﻟﺴﻠﻴﻤﺔ‪.‬‬
‫ﺞ ﺍﻟﻈﻠﻢ ﺍﻟﻮﺧﻴﻤﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺣﺬﱢﺭﻩ‬ ‫ﻭﺇﻥ ﺭﺃﻳﺘﻪ ﻇﺎﳌﹰﺎ ﻏﺎ ﴰﹰﺎ ﻓﻜﻦ ﻧﺎﺻﺮًﺍ ﻟﻪ ﺑﺄﻥ ﺗﺮﺩﻋَﻪ ﻋﻦ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺗﺒﻴﱢﻦ ﻟﻪ ﻧﺘﺎﺋ َ‬
‫ﺕ ﺍﳌﻈﻠﻮﻣﲔ‪ ،‬ﻭﺃﻥ ﺩﻋﻮ ﹶﺓ ﺍﳌﻈﻠﻮﻡ ﻣﺴﺘﺠﺎﺑﺔ‪)) ،‬ﻭﺍﺗ ﹺﻖ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ؛ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﻨﻬﺎ‬ ‫ﻣﻦ ﻣﻈﺎﱂ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﺣﺬﱢﺭﻩ ﻣﻦ ﺩﻋﻮﺍ ِ‬
‫ﻭﺑﲔ ﺍﷲ ﺣﺠﺎﺏ((‬

‫ﺃﺧﻲ ﺍﳌﺆﻣﻦ‪ ،‬ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺃﻥ ﺃﺧﺎﻙ ﺍﳌﺴﻠ َﻢ ﺑﻴﻨﻪ ﻭﺑﲔ ﺯﻭﺟﺘِﻪ ﺷﻘﺎﻕ ﻭﻧﺰﺍﻉ‪ ،‬ﻭﺃﻧﺖ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻮﻓﻴﻖ‪،‬‬
‫ﺻ ﹾﻠ ﺤًﺎ ﻭَﺍﻟﺼﱡﹾﻠ ﺢُ‬
‫ﺼِﻠ ﺤَﺎ َﺑ ْﻴَﻨ ُﻬﻤَﺎ ُ‬
‫ﺡ ﻋَﻠﹶﻴْﻬﹺﻤَﺎ ﹶﺃ ﹾﻥ ُﻳ ْ‬
‫ﺖ ِﻣ ْﻦ ﺑَﻌْﻠِﻬَﺎ ُﻧﺸُﻮﺯًﺍ ﹶﺃ ْﻭ ﹺﺇ ْﻋﺮَﺍﺿًﺎ ﻓﹶﻼ ُﺟﻨَﺎ َ‬
‫ﻓﺘﺬﻛﺮ ﻗﻮﻝ ﺍﷲ‪َ ) :‬ﻭﹺﺇ ﹾﻥ ﺍ ْﻣ َﺮﹶﺃ ﹲﺓ ﺧَﺎﹶﻓ ْ‬
‫ﺧَﻴْﺮٌ( ] ﺍﻟﻨﺴﺎﺀ‪ ،[١٢٨:‬ﻓﺄﺻﻠﺢ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻭﻭﻓﱢﻖ ﺑﻴﻨﻬﻤﺎ؛ ﻟﺘﻜﻮ ﹶﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺣﻘًّﺎ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﻳﺒﻠﻐﻚ ﻓﺠﻮﺓﹲ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺃﺑﻨﺎﺋﻪ ﻭﺃﻣﻮﺭٌ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺑﻨﺎﺋﻪ ﻭﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﻓﺒﺎﺩﺭ ﺑﻨﺼﻴﺤ ِﺔ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺣُﺜﱢﻬﻢ ﻋﻠﻰ ﺍﻟﱪ‬
‫ﺏ ﻭﺣُﺜﹼﻪ ﻋﻠﻰ ﺍﳋﹸﻠﹸﻖ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺼﱪ ﻣﻊ ﺍﻷﻭﻻﺩ ﻭﻋﺪﻡ ﺇﺣﺪﺍﺙ ﻣﺎ ﻳﺴﺒﱢﺐ‬ ‫ﻭﺍﻟﺼﻠﺔ ﻭﲢﺬﻳﺮﻫﻢ ﻣﻦ ﺍﻟﻌﻘﻮﻕ‪ ،‬ﰒ ﻗﺎﺑ ﹺﻞ ﺍﻷ َ‬
‫ﲔ ﺃﺑﻨﺎﺀَﻩ ﻋﻠﻰ ﺑﺮﱢﻩ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ‪.‬‬ ‫ﻕ ﻭﺍﻟﻨﺰﺍﻉ‪ ،‬ﺣﱴ ﻳﻌ َ‬ ‫ﺍﻟﺸﻘﺎ َ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٨١‬ﺇِﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮ ﹲﺓ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ‬
‫ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﻻ ﺗﻜﻮ ﹶﻥ ﻏﺎﺷ‪‬ﺎ ﻟﻪ ﻋﻨﺪﻣﺎ ﺗﺒﻴﻌﻪ ﻭﻋﻨﺪﻣﺎ ﻳﺸﺘﺮﻱ ﻣﻨﻚ‪ ،‬ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻏﺎﺷ‪‬ﺎ ﻟﻪ ﻭﻣﺪﻟﱢﺴًﺎ ﻋﻠﻴﻪ ﻭﺧﺎﺩﻋًﺎ‬
‫ﺏ ﺍﻟﺴﱢﻠﹶﻊ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪)) :‬ﻣﻦ ﻏﺸﱠﻨﺎ ﻓﻠﻴﺲ ﻣﻨّﺎ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ﰲ ﺍﻟﻨﺎﺭ((‬ ‫ﻟﻪ ﻭﻣُﺨﻔﻴًﺎ ﻋﻴﻮ َ‬
‫ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﻳَﺴﻠﹶﻢ ﺃﺧﻮﻙ ﻣﻦ ﺷﺮﱢ ﻟﺴﺎﻧﻚ ﻭﻳﺪﻙ‪ ،‬ﻓﻼ ﻳﻜﻦ ﻟﺴﺎﻧُﻚ ﻣﻐﺘﺎﺑًﺎ ﻟﻪ ﻭﻻ ﺳﺎﻋﻴًﺎ ﺑﻨﻤﻴﻤ ٍﺔ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺇﺧﻮﺍﻧﻪ ﻟﻘﺼ ِﺪ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻭﻻ ﻳﻜﻦ ﻟﺴﺎﻧﻚ ﻳﺮﻣﻴﻪ ﺑﺎﻟﻌﻈﺎﺋﻢ ﻭﻳﺘﱠﻬﻤﻪ ﲟﺎ ﻫﻮ ﺑﺮﺍﺀ ﻣﻨﻪ ﻭﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺇﲦﹰﺎ‪ ،‬ﻓﺤﺬﹼﺭﻩ ﻣﻦ‬
‫ﺴﺒُﻮﺍ ﹶﻓ ﹶﻘ ِﺪ ﺍ ْﺣَﺘ َﻤﻠﹸﻮﺍ ُﺑ ْﻬﺘَﺎﻧًﺎ َﻭﹺﺇ ﹾﺛﻤًﺎ ﻣُﺒﹺﻴﻨًﺎ(‬
‫ﺕ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻣَﺎ ﺍ ﹾﻛَﺘ َ‬
‫ﲔ ﻭَﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ‬
‫ﺫﻟﻚ ﻭﺑﻴّﻦ ﻟﻪ ﻗﻮﻝ ﺍﷲ‪) :‬ﻭَﺍﻟﱠﺬِﻳﻦَ ﻳُﺆْﺫﹸﻭﻥﹶ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬
‫]ﺍﻷﺣﺰﺍﺏ‪.[٥٨:‬‬

‫ﺕ ﻟﺴﺎﻧﻚ ﺃﻥ ﺗﻘﻮﻝ ﻓﻴﻪ ﺑﺎﻃﻼﹰ‪ ،‬ﺃﻭ ﺗﺸﻬ َﺪ ﻋﻠﻴﻪ ﺯﻭﺭًﺍ ﻭﻬﺑﺘﺎﻧًﺎ‪ ،‬ﺃﻭ‬ ‫ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﻻ ﻳﻨﺎﻝ ﺑﺴﺒﺐ ﻫﻔﻮﺍ ِ‬
‫ﺐ ﺇﻟﻴﻪ ﻣﺎ ﻫﻮ ﺑﺮﺍﺀ ﻣﻨﻪ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺣﻘﻮﻗﻪ ﻋﻠﻴﻚ‪.‬‬‫ﺗﻨﺴ َ‬
‫ﻭﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﻋﻠﻴﻚ ﺃﻥ ﻳﺴﻠﹶﻢ ﻣﻦ ﻳﺪﻙ‪ ،‬ﻓﻼ ﺗﻀﺮﺑﻪ ﻭﻻ ﺗُﺘﻠﻒ ﻣﺎﻟﹶﻪ ﻭﻻ ﹸﲣﻂﱠ ﺑﻘﻠﻤﻚ ﻣﺎ ﻓﻴﻪ ﺿﺮﺭٌ ﻭﺇﻳﺬﺍﺀ ﻟﻪ ﰲ‬
‫ﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﻆ‬
‫ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺇﻥ ﻳﻜﻦ ﻋﻨﺪﻙ ﺷﻬﺎﺩﺓﹲ ﻟﻪ ﻫﻮ ﻏﺎﻓﻞﹲ ﻋﻨﻬﺎ ﻻ ﻳﻌﻠﹶﻢ ﻬﺑﺎ ﻭﻳﺘﺮﺗﱠﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩ ِﺓ ﺣﻔ ﹸ‬
‫ﺣﻘﻮﻗﻪ ﺍﳌﺎﻟﻴﺔ ﻓﺈﻥﱠ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻈﻬﺮَﻫﺎ ﻭﻻ ﲣﻔﻴﻬﺎ‪) ،‬ﻭَﻻ َﺗ ﹾﻜﺘُﻤُﻮﺍ ﺍﻟﺸﱠﻬَﺎ َﺩ ﹶﺓ َﻭ َﻣ ْﻦ ﻳَﻜﹾﺘُﻤْﻬَﺎ ﹶﻓﹺﺈﻧﱠﻪُ ﺁﺛِﻢٌ ﹶﻗ ﹾﻠﺒُﻪُ ﻭَﺍﻟﻠﱠﻪُ ﹺﺑﻤَﺎ‬
 ‫َﺗ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﻋَﻠِﻴﻢٌ( ]ﺍﻟﺒﻘﺮﺓ‪.[٢٨٣:‬‬
‫ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﻋﻠﻴﻚ ﻋﻨﺪﻣﺎ ﺗﺮﻯ ﻭﺻﻴﱠﺘﻪ ﺍﻟﱵ ﻳﺮﻳ ُﺪ ﺃﻥ ﻳﻮﺻ َﻲ ﻬﺑﺎ ﺃﻭ ﺃﻭﻗﺎﻓﹶﻪ ﺍﻟﱵ ﻳﺮﻳﺪ ﺃﻥ ﻳﻮِﻗﻔﹶﻬﺎ‪ ،‬ﺣﻴﻨﻤﺎ ﺗﺮﻯ ﻓﻴﻬﺎ ﺣَﻴﻔﹰﺎ‬
‫ﻼ ﻟﻠﺒﻌﺾ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﻓ ﺨُﺬ ﻋﻠﻰ ﻳﺪﻩ ﻭﻣُﺮﻩ ﺑﺎﻟﻌﺪﻝ ﰲ ﻭﺻﻴﺘﻪ ﻭﻋﺪﻡ ﳐﺎﻟﻔﺔ ﺍﻟﺸﺮﻉ‪) ،‬ﹶﻓ َﻤ ْﻦ‬ ‫ﻭﳐﺎﻟﻔ ﹰﺔ ﻟﻠﺼﻮﺍﺏ ﻭﺗﻔﻀﻴ ﹰ‬
‫ﺢ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﻓﹶﻼ ﹺﺇ ﹾﺛ َﻢ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻏﹶﻔﹸﻮﺭٌ ﺭَﺣِﻴﻢٌ( ]ﺍﻟﺒﻘﺮﺓ‪.[١٨٢:‬‬
‫ﺻﹶﻠ َ‬
‫ﺹ ﺟَﻨَﻔﹰﺎ ﹶﺃ ْﻭ ﹺﺇ ﹾﺛﻤًﺎ ﹶﻓﹶﺄ ْ‬
‫ﻑ ِﻣ ْﻦ ﻣُﻮ ﹴ‬
‫ﺧَﺎ َ‬
‫ﺐ ﻣﺎﻟﻪ ﻋﻨﻪ ﻭﻳﻨﺴﺎﻩ‪ ،‬ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﻆ ﻣﺎﻟﻪ ﻋﻨﺪﻣﺎ ﻳﻔﻘﺪُﻩ ﻭﻋﻨﺪﻣﺎ ﻳﻐﻴ ُ‬ ‫ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﲢﻔ ﹶ‬
‫ﺳﺄﻟﻪ ﺍﻟﺼﺤﺎﰊّ ﻋﻦ ﻟﹸﻘﻄﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻗﺎﻝ‪ )) :‬ﺍﻋﺮﹺﻑ ﻋِﻔﺎﺻﻬﺎ ﻭﻭﻛﺎﺀﻫﺎ‪ ،‬ﰒ ﻋﺮﱢﻓﻬﺎ ﺳﻨﺔ‪ ،‬ﻓﺈﻥ ﺟﺎﺀ ﺻﺎﺣﺒﻬﺎ ﻳﻮﻣًﺎ ﻣﻦ‬
‫ﺍﻟﺪﻫﺮ ﻓﻬﻲ ﻟﻪ‪ ،‬ﻭﺇﻻﱠ ﻓﻬﻲ ﻣﺎﻝ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ(( ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻌﺮﹺﻑ ﻭﻋﺎﺀﻫﺎ ﻭﻳﻌﺮﹺﻑ ﻣﺎ ﺭُﺑﻄﺖ ﺑﻪ ﻭﳛﺼِﻲ ﻋﺪﺩﻫﺎ‪ ،‬ﰒ‬
‫ﻼ ﰲ ﳎﺎﻣِﻊ ﺍﻟﻨﺎﺱ ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺗﻌﺮﻳﻔﹰﺎ ﻋﻦ ﻣﻔﻘﻮﺩ ﻭﻋﻦ ﻧﻘﻮ ٍﺩ ﻣﻔﻘﻮﺩﺓ ﺃﻭ ﺣُﻠﻲّ ﻣﻔﻘﻮﺩ‪،‬‬ ‫ﻳﻌﺮﱢﻑ ﻋﻠﻴﻬﺎ ﺣﻮ ﹰﻻ ﻛﺎﻣ ﹰ‬
‫ﻑ ﺗﺪﻝﹼ ﻋﻠﻰ ﺻِﺪﻗﻪ ﻭﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺍﻗﻊ ﻓﺎﺩﻓﻌﻬﺎ ﻟﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﻓﺈﻥ ﺟﺎﺀ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺻﻒ ﺫﻟﻚ ﺍﳌﺎﻝ ﺃﻭ ﺫﻟﻚ ﺍﳊﻠﻲّ ﺑﺄﻭﺻﺎ ٍ‬
‫ﺕ ﳍﺎ ﻃﺎﻟﺐ ﻓﻬﻮ ﻣﺎﻝ ﺍﷲ ﻣﻠﱠﻜﻚ ﺍﷲ ﺇﻳﺎﻩ ﺇﱃ ﺃﻥ ﻳﺄﺗﻴﻪ ﻣﻦ ﻳﺪﱠﻋﻴﻪ ﻭﻳﺒﻴﱢﻦ ﺻﻔﺎﺗِﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻛ ﱡﻞ ﻫﺬﺍ‬ ‫ﻣﻀﻰ ﻋﺎﻡٌ ﻭﱂ ﻳﺄ ِ‬
‫ﻣﻦ ﺣﻖﱢ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪.‬‬

‫ﻣﻦ ﺣﻘﱢﻪ ﻋﻠﻴﻚ ـ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ـ ﺃﻥ ﺗﺒﺪَﺃﻩ ﺑﺎﻟﺴﻼﻡ ﺇﺫﺍ ﻟﻘﻴﺘﻪ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻳﻘﻮﻝ‪)) :‬ﻻ ﳛ ﱡﻞ ﳌﺴﻠﻢ ﺃﻥ ﻳﻬﺠ ُﺮ ﺃﺧﺎﻩ ﻓﻮﻕ ﺛﻼﺙ‪ ،‬ﻳﻠﺘﻘﻴﺎﻥ ﻓﻴﻌﺮﺽ ﻫﺬﺍ ﻭﻳﻌﺮﺽ ﻫﺬﺍ‪ ،‬ﻭﺧﲑﻫﻢ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺑﺎﻟﺴﻼﻡ((‬
‫ﺴ َﻦ ﻣِﻨْﻬَﺎ ﹶﺃ ْﻭ ُﺭﺩﱡﻭﻫَﺎ( ]ﺍﻟﻨﺴﺎﺀ‪ .[٨٦:‬ﻓﺈﺫﺍ‬
‫ﺤﻴﱡﻮﺍ ﹺﺑﹶﺄ ْﺣ َ‬
‫ﺤﻴﱠ ٍﺔ ﹶﻓ َ‬
‫ﻭﻣﻦ ﺣﻘﱢﻪ ﺇﺫﺍ ﺳﻠﱠﻢ ﻋﻠﻴﻚ ﺃﻥ ﺗﺮﺩﱠ ﻋﻠﻴﻪ ﲢﻴّﺘﻪ‪) ،‬ﻭَﺇﹺﺫﹶﺍ ﺣُﻴﱢﻴﺘُﻢْ ﹺﺑَﺘ ِ‬
‫ﻗﺎﻝ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﻘﻞ ﻟﻪ‪ :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺇﻥ ﺯﺩﺗﻪ‪" :‬ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ" ﻓﻘﺪ ﺃﺧﺬﺕ ﺑﺎﳊﻆ ﺍﻷﻭﻓﺮ‪.‬‬
‫ﻣﻦ ﺣﻘﱢﻪ ﻋﻠﻴﻚ ﻋﻴﺎﺩﺗُﻪ ﰲ ﻣﺮﺿﻪ ﻭﺯﻳﺎﺭ ﺗﻪ ﺃﺛﻨﺎ َﺀ ﻣﺮﺿﻪ ﺗﻀﻤﻴﺪًﺍ ﳉﺮﺍﺣﻪ ﻭﻣﻮﺍﺳﺎ ﹰﺓ ﻟﻪ ﻭﺇﻛﺮﺍﻣًﺎ ﻟﻪ ﻭﻷﻫﻠﻪ‪ ،‬ﻓﻌﺴﻰ ﺃﻥ ﻳﻨﺘﻔﻊَ‬
‫ﻕ ﻟﻠﻨﺎﺱ ﻏﺎﺋﺒﺔ ﻋﻨﻪ‪ ،‬ﻭﺗﺬﻛﲑﻩ ﺑﺎﻟﺘﱠﻮﺑﺔ ﺇﱃ ﺍﷲ ﻭﺍﻹﻗﻼﻉ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪،‬‬ ‫ﻣﻦ ﺯﻳﺎﺭﺗﻚ ﺑﻨﺼﻴﺤ ٍﺔ ﺗُﺴﺪﻳﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﺬﻛﲑًﺍ ﻟﻪ ﲝﻘﻮ ﹴ‬
‫ﻭﺗﺬﻛﲑﻩ ﺑﺎﻟﻮﺻﻴﱠﺔ ﺍﻟﻌﺎﺩﻟﺔِ ﺍﻟﱵ ﻻ ﺟَﻮﺭ ﻭﻻ ﻇﻠﻢ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫) ‪ ( ٨٢‬ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮ ﹲﺓ ‪٣-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪)) :‬ﻻ ﻳﺆﻣ ُﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐﱠ ﻷﺧﻴﻪ ﻣﺎ ﳛﺒﻪ ﻟﻨﻔﺴﻪ((‬
‫ﲑ ﻷﺧﻴﻚ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺍﺳ َﻊ ﻟﻪ ﰲ ﺍﳋﲑ ﺟﻬﺪَﻙ‪ ،‬ﻭﺍﻛﺮﻩ ﻟﻪ ﻣﺎ ﺗﻜﺮ ُﻩ ﻟﻨﻔﺴﻚ‪ ،‬ﻗِﻒ ﻣﻌﻪ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻌﺼﻴﺒﺔ‪،‬‬ ‫ﻓﺄﺣﺐﱠ ﺍﳋ َ‬
‫ﻓﻤﻦ ﻛﺎﻥ ﰲ ﺣﺎﺟﺔ ﺃﺧﻴﻪ ﻛﺎﻥ ﺍﷲ ﰲ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻣﻦ ﻳﺴﱠﺮ ﻋﻠﻰ ﻣﻌﺴﺮ ﻳﺴﱠﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﻓﺮﱠﺝ ﻋﻦ‬
‫ﻣﺆﻣ ﹴﻦ ﻛﺮﺑ ﹰﺔ ﻣﻦ ﹸﻛﺮَﺏ ﺍﻟﺪﻧﻴﺎ ﻓﺮّﺝ ﺍﷲ ﻋﻨﻪ ﻛﺮﺑ ﹰﺔ ﻣﻦ ﻛﹸ َﺮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺖ ﻋﻠﻰ ﺃﻣﺮ ﳜﺎﻟﻒ ﺍﻟﺸﺮﻉ ﳝﺎﺭﺳﻪ‬ ‫ﻒ ﻟﻠﺸﺮﻉ ﻭﺍﻃﻠﻌ َ‬ ‫ﺍﳌﺴﻠﻢ‪ ،‬ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ‪ ،‬ﺇﺫﺍ ﺭﺃﻳﺘَﻪ ﻋﻠﻰ ﺃﻣﺮ ﺧﺎﻟ ٍ‬
‫ﻓﻠﻴﻜﻦ ﻣﻨﻚ ﺍﻟﺴﺘ ُﺮ ﻋﻠﻴﻪ ﻗﺒﻞ ﻛﻞﱢ ﺷﻲﺀ‪ ،‬ﻭﻻ ﲢﺎﻭﻝ ﻓﻀﻴﺤﺘَﻪ ﻭﺇﺷﺎﻋﺔ ﺍﻟﻔﺎﺣﺸﺔ ﻋﻠﻴﻪ‪.‬‬

‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺧﻄﱠﺎﺀ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﳚﺮﻱ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ ﳎﺮﻯ ﺍﻟﺪﻡ‪ ،‬ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻒٌ ﺃﻣﺎﻡ ﺷﻬﻮﺍﺗﻪ ﺇﻻﱠ ﻣﻦ ﻟﻄﻒ‬
‫ﺍﷲ ﻭﺭﺣِﻢ ﻭﻋﺼﻢ‪ ،‬ﺇﺫﹰﺍ ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﺃﻣﻮﺭ‪ ،‬ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﺴّﺘﺮ ﻋﻠﻴﻪ ﻭﻋﺪ ُﻡ ﻧﺸﺮ ﺗﻠﻚ ﺍﻟﻔﺎﺣﺸﺔ‪ ،‬ﻭﻟﻴﺤﺬﺭ ﻣﻦ ﻗﻮﻝ ﺍﷲ‪) :‬ﹺﺇﻥﱠ‬
‫ﺸﺔﹸ ﻓِﻲ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﹶﻟ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ ﻓِﻲ ﺍﻟﺪﱡ ْﻧَﻴﺎ ﻭَﺍﻵ ِﺧ َﺮِﺓ( ]ﺍﻟﻨﻮﺭ‪ .[١٩:‬ﻓﻼ ﺗﻔﺮﺡ‬
‫ﺤﺒﱡﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﺗﺸِﻴ َﻊ ﺍ ﹾﻟﻔﹶﺎ ِﺣ َ‬
‫ﺍﻟﱠﺬِﻳ َﻦ ُﻳ ِ‬
‫ﺑﺎﻃﱢﻼﻋﻚ ﻋﻠﻰ ﺃﺧﻄﺎﺋﻪ‪ ،‬ﻭﻻ ﺗﻔﺮَﺡ ﻬﺑﻼﻛِﻪ‪ ،‬ﺑﻞ ﺍﻋﻠﹶﻢ ﺃﻥ ﻫﺬﻩ ﻣﻦ ﻣﻜﺎﺋﺪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻠﻴﻜﹸﻦ ﻣﻮﻗﻔﹸﻚ ﻣﻊ ﺃﺧﻴﻚ ﺍﻟﺴﺘﺮ‬
‫ﺏ ﺍﷲ ﻭﺳﻨ ﹶﺔ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﻌﺴﻰ ﺍﷲ ﺃﻥ ﳚﻌ ﹶﻞ ﰲ‬ ‫ﻋﻠﻴﻪ ﺃﻭﻻﹰ‪ ،‬ﰒ ﺗﻮﺟﻴﻬُﻪ ﻭﲢﺬﻳﺮﻩ ﻣﻦ ﺗِﻠﻜﻢ ﺍﳉﺮﳝ ِﺔ ﺍﻟﱵ ﳝﺎﺭﺳﻬﺎ‪ ،‬ﻭﺑﻴﱢﻦ ﻟﻪ ﻛﺘﺎ َ‬
‫ﺳﺘﺮﻙ ﻭﺭﻓﻘﻚ ﺳﺒﺒًﺎ ﻳﺴﺘﺤﻴﻲ ]ﻣﻨﻪ[ ﻭﳜﺠﻞ‪ ،‬ﰒ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﻣﻦ ﺧﻄﺌﻪ‪.‬‬
‫ﻣﻦ ﺣﻖﱢ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ‪ ،‬ﻋﻨﺪﻣﺎ ﺗﻌﻠﻢ ﺃﻥﱠ ﺷﺨﺼًﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺣ ﺠَﺮ ﻋﻠﻰ ﺑﻨﺎﺗﻪ ﻭﻣﻨﻌﻬﻦّ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﻭﺃﺭﺍﺩ ﲟﻨﻌﻬﻦّ ﻣﻦ‬
‫ﺍﻟﺰﻭﺍﺝ ﺍﺳﺘﻐﻼ ﹶﻝ ﺣﻘﻮﻗﻬﻦّ ﻭﺃﻣﻮﺍﳍﻦ ﻭﻣﺮﺗﱠﺒﺎﻬﺗﻦ ﺃﻭ ﺃﺭﺍﺩ ﺃﻥ ﳚﻌﻠﻬﻦّ ﺳِﻠﻌ ﹰﺔ ﻳﺴﺎﻭﹺﻡ ﻬﺑﺎ ﻷﻏﺮﺍ ﺿﻪ ﺍﳋﺎﺻﺔ‪ ،‬ﻳﺮﺩﱡ ﺍﻷﻛﻔﺎ َﺀ ﻃﻠﺒًﺎ‬
‫ﻒ ﺍﻟﻨﺎﺻﺢ ﺍﳌﻮﺟﱢﻪ‪ ،‬ﺍﶈﺬﱢﺭ ﻟﻪ ﻣﻦ ﺗﻠﻚ ﺍﳋﻄﻴﺌﺔ‪ ،‬ﺍﳌﺒﻴﱢﻦ ﻟﻪ ﺃﻥ ﺍﻟﺒﻨﺎﺕِ‬ ‫ﰲ ﺻﺎﺣﺐ ﻣﺎﻝ ﻭﳓﻮﻩ‪ ،‬ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﻣﻮﻗ َ‬
‫ﺃﻣﺎﻧﺔ ﰲ ﺃﻋﻨﺎﻕ ﺍﻷﺏ‪ ،‬ﺇﺫﺍ ﺗﻘﺪﱠﻡ ﺇﻟﻴﻪ ﻣﻦ ﻳﺮﺿﻰ ﺧﻠﻘﹶﻪ ﻭﺃﻣﺎﻧﺘﻪ ﻓﻠﻴﺘﱠﻖ ﺍﷲ ﻭﻟﻴﺰﻭﱢﺝ ﺍﻟﺒﻨﺎﺕ‪ ،‬ﻭﻻ ﳚﻌﻠﻬﻦّ ﻟﻠﻤﺼﺎﱀ ﺍﳌﺎﺩﻳﺔ ﺃﻭ‬
‫ﳓﻮ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺃﻣﺎﻧﺔ ﻻ ﻳﻨﺠﻮ ﻣﻨﻬﺎ ﺇﻻ ﺇﺫﺍ ﺳﻠﱠﻤﻬﺎ ﻟﻠﻜﻒﺀ ﺍﻟﺬﻱ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻫﻠﻴﺘﻪ ﻟﺬﻟﻚ‪.‬‬
‫ﺕ ﻓﻴﻬﺎ ﻛﺬﺏ ﻭﺧﺪﺍﻉ ﻭﻋﺪﻡ ﻣﺒﺎﻻﺓ‪،‬‬ ‫ﺕ ﺭﺑﻮﻳﺔ‪ ،‬ﻭﻣﻌﺎﻣﻼ ٍ‬ ‫ﺕ ﺍﻟﺴﻴﺌﺔ ﻋﻨﺪ ﺃﺧﻴﻚ‪ ،‬ﻣﻌﺎﻣﻼ ٍ‬ ‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ‪ ،‬ﻋﻨﺪﻣﺎ ﺗﺮﻯ ﺍﳌﻌﺎﻣﻼ ِ‬
‫ﲑ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﻮﺍﻗﺒُﻬﺎ ﺳﻴﺌﺔ‪ ،‬ﻭﻋﻮﺍﻗﺒﻬﺎ ﻓﺸﻞ ﺍﻟﱪﻛﺔ‬ ‫ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﺍﻟﻨﺼﻴﺤﺔ ﻭﲢﺬﻳﺮﻩ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺍﶈﺮّﻣﺔ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺧ َ‬
‫ﻭﺍﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﺃﺧﲑًﺍ ﻳﺎ ﺃﺧﻲ‪ ،‬ﺍﳌﺆﻣ ُﻦ ﻣﺮﺁﺓﹲ ﻷﺧﻴﻪ‪ ،‬ﻓﺎﳌﺮﺁﺓ ﺗﻌﻜﺲ ﺣﺎ ﹶﻝ ﺃﺧﻴﻚ‪ ،‬ﻓﻠﻴﻜﻦ ﺣﺮﺻُﻚ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻪ ﻭﺍﺳﺘﻘﺎﻣﺘﻪ ﻭﺑُﻌﺪﻩ ﻋﻦ‬
‫ﺍﳌﺨﺎﻟﻔﺎﺕ ﻟﺘﺆﺩﱢﻱ ﺣﻖﱠ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ‪.‬‬

‫ﺃﺳﺄﻝ ﺍﷲ ﱄ ﻭﻟﻜﻢ ﺍﻟﻌﻮ ﹶﻥ ﻭﺍﻟﺘﺴﺪ ﻳﺪ‪ ،‬ﺇﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪.‬‬

‫ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﺍﳌﺴﻠ ُﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ؛ ﻻ ﻳﻈﻠﻤﻪ ﻭﻻ ﻳﻜﺬﺑﻪ ﻭﻻ ﳛﻘﺮﻩ ﻭﻻ ﳜﺬﻟﻪ((‪.‬‬
‫ﺽ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﻨﺘﻘِﺺ ﻣﻦ ﺣُﺮﻣﺘﻬﻢ‪،‬‬ ‫ﺾ ﻣَﻦ ﻻ ﺣﻴﺎ َﺀ ﻋﻨﺪﻩ ﻳﻨﺘﻬﻚ ﺃﻋﺮﺍ َ‬ ‫ﺃﺧﻲ ﺍﳌﺴﻠﻢ‪ ،‬ﻗﺪ ﻳﻀﻤﱡﻚ ﳎﻠﺲٌ ﻣﺎ ﺗﺮﻯ ﺑﻌ َ‬
‫ﺖ ﺑﻼ ﺇﻧﻜﺎﺭ‪ ،‬ﻭﺇﻳﺎﻙ‬ ‫ﻭﻳﻬﺘﻚ ﺃﻋﺮﺍﺿﻬﻢ‪ ،‬ﻭﻳﻘﻮ ﹸﻝ ﻓﻴﻬﻢ ﻣﻦ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻷﺑﺎﻃﻴﻞ ﻣﺎ ﻫﻢ ﺑﺮﺁﺀ ﻣﻨﻪ‪ ،‬ﻓﺈﻳﺎﻙ ﻭﺇﻳّﺎﻙ ﺃﻥ ﺗﺴﻜ َ‬
‫ﺲ ﻋﻠﻴﻚ ﻭﺃﻧﺖ ﺳﺎﻛﺖ‪ ،‬ﺍﻬﻧﺾ ﻭﺍﻧﺼﺢ ﺍﳉﺎﻟﺴﲔ‪ ،‬ﻭﺣﺬﱢﺭﻫﻢ ﻣﻦ ﺍﻧﺘﻘﺎﺹ ﺣﺮﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﻥﹼ ﻣﻦ ﻧﺼﺮ‬ ‫ﺃﻥ ﳝﺮﱠ ﺍﺠﻤﻟﻠ ُ‬
‫ﻒ ﻳُﻨﺘﻘﺺ ﻣﻦ ﻋِﺮﺿﻪ‪ ،‬ﻭﻳُﻨﺘﻬﻚ ﻣﻦ ﺣﺮﻣﺘﻪ ﻧﺼﺮﻩ ﺍﷲ ﰲ ﻣﻮﺿ ﹴﻊ ﳛﺐّ ﻧﺼﺮﺗَﻪ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﺧﺬﻝ ﺃﺧﺎﻩ‬ ‫ﺃﺧﺎﻩ ﺍﳌﺴﻠ َﻢ ﰲ ﻣﻮﻗ ٍ‬
‫ﺍﳌﺆﻣ َﻦ ﰲ ﻣﻮﺿ ﹴﻊ ﻳُﻨﺘﻘﺺ ﻣﻦ ﻋِﺮﺿﻪ ﻭﻳُﻨﺘﻬﻚ ﺣﺮﻣﺘﻪ ﺧﺬﻟﻪ ﺍﷲ ﰲ ﻣﻮﺿﻊ ﳛﺐّ ﻧﺼﺮﺗَﻪ ﻓﻴﻪ‪ ،‬ﻓﺎﻧﺼﺮ ﺃﺧﺎﻙ‪ ،‬ﻭﺩﺍﻓِﻊ ﻋﻦ‬
‫ﻋِﺮﺿﻪ‪ ،‬ﻭﻻ ﺗﺪﻉ ﻟﻠﺴﻔﻬﺎﺀ ﻭﺍﻷﺭﺍﺫﻝ ﺃﻥ ﳝﺘﺪّﻭﺍ ﰲ ﺃﻋﺮﺍﺽ ﺍﻷﻣﺔ‪ ،‬ﻭﻳﻘﻮﻟﻮﺍ ﺍﻷﻛﺎﺫﻳﺐَ‪ ،‬ﻭﻳﻔﺘﺮﻭﺍ ﺍﻷﺑﺎﻃﻴﻞ‪ ،‬ﻭﻳﻘﻮﻟﻮﺍ ﻣﺎ‬
‫ﻟﻴﺲ ﳍﻢ ﺑﻪ ﻋﻠﻢ‪ ،‬ﻓﺈﻥﹼ ﺍﳌﺴﻠ َﻢ ﺇﺫﺍ ﺃﺧ ﹶﺬ ﻋﻠﻰ ﻳﺪ ﺍﻟﺴﻔﻬﺎﺀ ﻭﱂ ﻳﺘﺮﻙ ﳍﻢ ﺍﺠﻤﻟﺎﻝ‪ ،‬ﻳﻘﻮﻟﻮﺍ ﺑﻼ ﻋﻠﻢ‪ ،‬ﺃﺧﺬ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ‪،‬‬
‫ﲑ ِﻣ ْﻦ‬
‫ﻭﺣﺬﱠﺭﻫﻢ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﻭﺑﻴﱠﻦ ﳍﻢ ﺃﻥ ﳒﻮﻯ ﺍﳌﺴﻠﻤﲔ ﺧﲑﻫﺎ ﻣﺎ ﻛﺎﻥ ﻣﻌِﻴﻨًﺎ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ‪) ،‬ﻻ َﺧ ْﻴ َﺮ ﻓِﻲ ﹶﻛِﺜ ﹴ‬
‫ﺱ( ]ﺍﻟﻨﺴﺎﺀ‪.[١١٤:‬‬ ‫ﺡ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺻﻼ ﹴ‬
‫ﻑ ﹶﺃ ْﻭ ﹺﺇ ْ‬
‫ﺼ َﺪﹶﻗ ٍﺔ ﹶﺃ ْﻭ َﻣ ْﻌﺮُﻭ ٍ‬
‫ﺠﻮَﺍ ُﻫ ْﻢ ﹺﺇﻻﱠ َﻣ ْﻦ ﹶﺃ َﻣ َﺮ ﹺﺑ َ‬
‫َﻧ ْ‬
‫ﻓﻜﻦ ـ ﻳﺎ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ـ ﻳﻘﻈﹰﺎ ﻋﻨﺪﻣﺎ ﺗُﻨﺘﻬَﻚ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺩﺍﻓِﻊ ﻋﻨﻬﺎ ﺑﻘﺪ ﹺﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﻗِﻒ ﺍﳌﻮﻗﻒَ ﺍﶈﻤﻮﺩ‬
‫ﺍﻟﺬﻱ ﺗﺒﺘﻐﻲ ﺑﻪ ﻭﺟ َﻪ ﺍﷲ ﻭﺗﺮﺟﻮ ﺑﻪ ﻣﺎ ﻋﻨﺪ ﺍﷲ‪.‬‬
‫ﻭﻓﱠﻖ ﺍﷲ ﺍﳉﻤﻴﻊ ﻟﻜﻞ ﺧﲑ‪ ،‬ﻭﺟﻨّﺒﻨﺎ ﻭﺇﻳﺎﻛﻢ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮ ﻭﺍﻟﺒﻼﺀ‪ ،‬ﺇﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٨٣‬ﻣَﺎ َﻳ ﹾﻠ ِﻔﻆﹸ ِﻣ ْﻦ ﹶﻗ ْﻮ ﹴﻝ ﹺﺇﻻﱠ ﹶﻟ َﺪ ْﻳ ِﻪ ﺭَﻗِﻴﺐٌ ﻋَﺘِﻴﺪٌ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺑﻼﻝ ﺑﻦ‬
‫ﺍﳊﺎﺭﺙ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺘﻜﻠﻢ ﺑﺎﻟﻜﻠﻤﺔ ﻣﻦ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ‪ ،‬ﻣﺎ ﻳﻈﻦ ﺃﻥ ﺗﺒﻠﻎ ﻣﺎ ﺑﻠﻐﺖ‪ ،‬ﻳﻜﺘﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻪ ﻬﺑﺎ ﺭﺿﻮﺍﻧﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺘﻜﻠﻢ ﺑﺎﻟﻜﻠﻤﺔ ﻣﻦ‬
‫ﺳَﺨﻂ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻣﺎ ﻳﻈﻦ ﺃﻥ ﺗﺒﻠﻎ ﻣﺎ ﺑﻠﻐﺖ‪ ،‬ﻳﻜﺘﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻬﺑﺎ ﻋﻠﻴﻪ ﺳﺨﻄﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ((‪.‬‬
 ‫ﻳُﻠﻘﻲ ﺍﻟﺮﺟﻞ ﺍﻟﻜﻠﻤ ﹶﺔ ﻻ ﻳُﻠﻘﻲ ﳍﺎ ﺑﺎ ﹰﻻ ﻭﻫﻮ ﳛﺘﺴﻲ ﺍﻟﻘﻬﻮﺓ ﻭﺍﻟﺸﺎﻱ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ ﳝﻸ ﻓﺮﺍﻏﻪ ﻭﻳﻀﺤِﻚ ﺧ ﻼﹼﻧﻪ ﺃﻭ ﻳﺴﺮّ ﺍﻟﺬﻳﻦ‬
‫ﻳﺴﺎﻣﺮﻭﻧﻪ‪ ،‬ﻓﻴﺴﺨﺮ ﻣﻦ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ ﺃﻭ ﻳﻘﻊ ﰲ ﻋﺮﺿﻪ ﳘﺰًﺍ ﺃﻭ ﳌﺰًﺍ‪ ،‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻗﺪ ﻳﻜﺘﺐ ﺍﷲ ﻬﺑﺎ ﻋﻠﻴﻪ ﺳﺨﻄﻪ ﺇﱃ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻗﺎﻝ ﻋﻠﻘﻤﺔ‪" :‬ﻛﻢ ﻣﻦ ﻛﻼﻡ ﻣﻨَﻌَﻨﻴﻪ ﺣﺪﻳﺚ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﺃﻥ ﺃﻗﻮﻟﻪ"‪.‬‬
‫ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻳﻮﻣًﺎ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺣﺴﺒﻚ ﻣﻦ ﺻﻔﻴّﺔ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﺗﻌﲏ ﺃﻬﻧﺎ ﻗﺼﲑﺓ‪ ،‬ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺖ ﻛﻠﻤﺔ ﻟﻮ ﻣﺰﺟﺖ ﲟﺎﺀ ﺍﻟﺒﺤﺮ ﳌﺰﺟﺘﻪ((‪ ،‬ﻟﻮ ﺍﺧﺘﻠﻄﺖ ﲟﺎﺀ ﺍﻟﺒﺤﺮ ﻷﻧﺘَﻦ ﺍﻟﺒﺤﺮ ﻛﻠﹼﻪ‪ ،‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ـ‬ ‫ﻭﺳﻠﻢ‪ )) :‬ﻟﻘﺪ ﻗﻠ ِ‬
‫ﺇﻬﻧﺎ ﻗﺼﲑﺓ ﻭﻫﻲ ﺗُﺮﻯ ﻗﺼﲑﺓ ـ ﺃﻧﺘﻨﺖ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻟﻮ ﻣﺰﺟﺖ ﺑﻪ‪ ،‬ﻓﻜﻴﻒ ﺑﻜﺜﲑ ﳑﺎ ﻧﻘﻮﻟﻪ ﺻﺒﺎﺡ ﻣﺴﺎﺀ؟!‬

‫ﺲ ﹶﻟ ﹸﻜ ْﻢ ﹺﺑ ِﻪ ﻋِﻠﹾ ٌﻢ‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ ) :‬ﺳَﻨ ﹾﻜﺘُﺐُ ﻣَﺎ ﻗﹶﺎﻟﹸﻮﺍ( ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٨١:‬ﻭﻗﺎﻝ ﻋﺰ ﺷﺄﻧﻪ‪َ ) :‬ﻭَﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹺﺑﹶﺄ ﹾﻓﻮَﺍ ِﻫ ﹸﻜ ْﻢ ﻣَﺎ ﹶﻟْﻴ َ‬
‫ﺴﺒُﻮَﻧﻪُ َﻫﻴﱢﻨًﺎ َﻭﻫُ َﻮ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ﻋَﻈِﻴﻢٌ( ]ﺍﻟﻨﻮﺭ‪ ،[١٥:‬ﻭﺣﺚ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ﻭﺻﻴﺎﻧﺔ ﺍﳌﻨﻄﻖ ﻭﳎﺎﻧﺒﺔ ﺍﻟﻔﺤﺶ ﻭﺍﻟﺒَﺬﺍﺀ‬ ‫ﺤَ‬
‫َﻭَﺗ ْ‬
‫ﺴﻦُ ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ﻳَﻨ َﺰ ﻍﹸ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﻋَﺪُﻭ‪‬ﺍ‬
‫ﻓﻘﺎﻝ ﺟﻞ ﻭﻋﻼ‪َ ) :‬ﻭﹸﻗ ﹾﻞ ِﻟِﻌﺒَﺎﺩِﻱ ﻳَﻘﹸﻮﻟﹸﻮﺍ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﹶﺃ ْﺣ َ‬
‫ُﻣﺒﹺﻴﻨًﺎ( ]ﺍﻹﺳﺮﺍﺀ‪ ،[٥٣:‬ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﻌﺎﺫ‪)) :‬ﺃﻣﺴﻚ ﻋﻠﻴﻚ ﻫﺬﺍ(( ﻭﺃﺷﺎﺭ ﺇﱃ ﻟﺴﺎﻧﻪ‪ ،‬ﻓﻘﺎﻝ ﻣﻌﺎﺫ‪:‬‬
‫ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﻧﺎ ﳌﺆﺍﺧﺬﻭﻥ ﲟﺎ ﻧﺘﻜﻠﻢ ﺑﻪ؟! ﻓﻘﺎﻝ‪)) :‬ﺛﻜﻠﺘﻚ ﺃﻣﻚ ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﻭﻫﻞ ﻳﻜﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ‬
‫ﺃﻭ ﻋﻠﻰ ﻣﻨﺎﺧﺮﻫﻢ ﺇﻻ ﺣﺼﺎﺋﺪ ﺃﻟﺴﻨﺘﻬﻢ؟!(( ﻭﺣﺼﺎﺋﺪ ﺍﻷﻟﺴﻦ ﺟﺰﺍﺀ ﺍﻟﻜﻼﻡ ﺍﶈﺮّﻡ ﻭﻋﻘﻮﺑﺎﺗﻪ‪ .‬ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ‬
‫ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪)) :‬ﺇﺫﺍ ﺃﺻﺒﺢ ﺍﺑﻦ ﺁﺩﻡ ﻓﺈﻥ ﺍﻷﻋﻀﺎﺀ ﻛﻠﻬﺎ ﺗﻜﻔﱢﺮ‬
‫ﺍﻟﻠﺴﺎﻥ ﺗﻘﻮﻝ‪ :‬ﺍﺗﻖ ﺍﷲ ﻓﻴﻨﺎ‪ ،‬ﻓﺈﳕﺎ ﳓﻦ ﺑﻚ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻘﻤﺖ ﺍﺳﺘﻘﻤﻨﺎ‪ ،‬ﻭﺇﻥ ﺍﻋﻮﺟﺠﺖ ﺍﻋﻮﺟﺠﻨﺎ((‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺗﻜﻔﺮ ﺍﻟﻠﺴﺎﻥ(( ﺃﻱ‪ :‬ﺗﺬﻝ ﻟﻪ ﻭﲣﻀﻊ"‪.‬‬

‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺧﻮﻑ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺁﻓﺎﺕ ﺍﻟﻠﺴﺎﻥ ﻋﻈﻴﻤًﺎ‪ ،‬ﻓﻬﺬﺍ ﺃﺑﻮ ﺑﻜﺮ ﻛﺎﻥ ﳜﺮﺝ ﻟﺴﺎﻧﻪ ﻭﻳﻘﻮﻝ‪) :‬ﻫﺬﺍ ﺍﻟﺬﻱ‬
‫ﺃﻭﺭﺩﱐ ﺷﺮ ﺍﳌﻮﺍﺭﺩ(‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺄﺧﺬ ﺑﻠﺴﺎﻧﻪ ﻭﻳﻘﻮﻝ‪) :‬ﻭﳛﻚ‪ ،‬ﻗﻞ ﺧﲑﺍ ﺗﻐﻨﻢ‪ ،‬ﺃﻭ ﺍﺳﻜﺖ ﻋﻦ ﺳﻮﺀ ﺗﺴﻠﻢ‪ ،‬ﻭﺇﻻ‬
‫ﻓﺈﻧﻚ ﺳﺘﻨﺪﻡ(‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻳﺎ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﱂ ﺗﻘﻮﻝ ﻫﺬﺍ؟ ﻗﺎﻝ‪) :‬ﺇﻧﻪ ﺑﻠﻐﲏ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺟﺴﺪﻩ ﺃﺷﺪ‬
‫ﺣَﻨَﻘﹰﺎ ﺃﻭ ﻏﻴﻈﹰﺎ ﻣﻨﻪ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺇﻻ ﻣﻦ ﻗﺎﻝ ﺑﻪ ﺧﲑًﺍ ﺃﻭ ﺃﻣﻠﻰ ﺑﻪ ﺧﲑًﺍ(‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﳛﻠﻒ ﺑﺎﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‬
‫ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺷﻲﺀ ﺃﺣﻮﺝ ﺇﱃ ﻃﻮﻝ ﺳﺠﻦ ﻣﻦ ﻟﺴﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺴﻦ‪" :‬ﺍﻟﻠﺴﺎﻥ ﺃﻣﲑ ﺍﻟﺒﺪﻥ‪ ،‬ﻓﺈﺫﺍ ﺟﲎ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ‬
‫ﺷﻴﺌﺎ ﺟﻨﺖ‪ ،‬ﻭﺇﺫﺍ ﻋﻒّ ﻋﻔﺖ"‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮ ‪) :‬ﻣﻦ ﻛﺜﺮ ﻛﻼﻣﻪ ﻛﺜﺮ ﺳﻘﻄﻪ‪ ،‬ﻭﻣﻦ ﻛﺜﺮ ﺳﻘﻄﻪ ﻛﺜﺮﺕ ﺫﻧﻮﺑﻪ‪ ،‬ﻭﻣﻦ ﻛﺜﺮﺕ‬
‫ﺫﻧﻮﺑﻪ ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﺃﻭﱃ ﺑﻪ(‪ ،‬ﻭﻛﺎﻥ ﻃﺎﻭﻭﺱ ﺭﲪﻪ ﺍﷲ ﻳﻌﺘﺬﺭ ﻣﻦ ﻃﻮﻝ ﺍﻟﺴﻜﻮﺕ ﻭﻳﻘﻮﻝ‪" :‬ﺇﱐ ﺟﺮﺑﺖ ﻟﺴﺎﱐ ﻓﻮﺟﺪﺗﻪ‬
‫ﻟﺌﻴﻤﺎ ﻭﺿﻴﻌﺎ"‪ ،‬ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒ‪" :‬ﺇﻥ ﺗﺮﻙ ﻓﻀﻮﻝ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺎﺱ ﺃﺷﻖ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ"‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ‪" :‬ﻛﺎﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﳛﻔﻆ ﻛﻼﻣﻪ ﻣﻦ ﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ"‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺣﻔﻆ ﺍﳌﺮﺀ ﻟﻠﺴﺎﻧﻪ ﻭﻗﻠﹼﺔ ﻛﻼﻣﻪ ﻋﻨﻮﺍﻥ ﺃﺩﺑﻪ ﻭﺯﻛﺎﺀ ﻧﻔﺴﻪ ﻭﺭﺟﺤﺎﻥ ﻋﻘﻠﻪ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ ﰲ ﻣﺄﺛﻮﺭ ﺍﳊﻜﻢ‪:‬‬
‫"ﺇﺫﺍ ﰎ ﺍﻟﻌﻘﻞ ﻧﻘﺺ ﺍﻟﻜﻼﻡ"‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ‪" :‬ﻛﻼﻡ ﺍﳌﺮﺀ ﺑﻴﺎﻥ ﻓﻀﻠﻪ ﻭﺗﺮﲨﺎﻥ ﻋﻘﻠﻪ‪ ،‬ﻓﺎﻗﺼﺮﻩ ﻋﻠﻰ ﺍﳉﻤﻴﻞ‪،‬‬
‫ﻭﺍﻗﺘﺼﺮ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ"‪.‬‬
‫ﺇﺫﺍ ﺷﺌﺖ ﺃﻥ ﲢﻴﺎ ﺳﻠﻴﻤﺎ ﻣﻦ ﺍﻷﺫﻯ ‪ ...‬ﻭﺣﻈﻚ ﻣﻮﻓﻮﺭٌ ﻭﻋﺮﺿﻚ ﺻﻴّﻦ‬
‫ﺉ ‪ ...‬ﻓﻜﻠﹼﻚ ﻋﻮﺭﺍﺕٌ ﻭﻟﻠﻨﺎﺱ ﺃﻟﺴﻦ‬‫ﻟﺴﺎﻧﻚ ﻻ ﺗﺬﻛﺮ ﺑﻪ ﻋﻮﺭﺓ ﺍﻣﺮ ﹴ‬
‫ﻭﻋﻴﻨﻚ ﺇﻥ ﺃﺑﺪﺕ ﺇﻟﻴﻚ ﻣﻌﺎﻳﺒﺎ ‪ ...‬ﻳﻮﻣًﺎ ﻓﻘﻞ ﻳﺎ ﻋﲔ ﻟﻠﻨﺎﺱ ﺃﻋﲔ‬
‫ﻑ ﻭﺳﺎﻣﺢ ﻣﻦ ﺍﻋﺘﺪﻯ ‪ ...‬ﻭﻓﺎﺭﻕ ﻭﻟﻜﻦ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‬ ‫ﻓﺼﺎﺣﺐ ﲟﻌﺮﻭ ٍ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬
 ‫) ‪ ( ٨٤‬ﻭﻧﻨﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻫﻮ ﺷﻔﺎﺀ ﻭﺭﲪﺔ ﻟﻠﻤﺆﻣﻨﲔ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻗﺎﻝ ﺍﷲ ﺟﻞ‬
‫ﻭﻋﻼ‪) :‬ﻭﻧﻨﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻫﻮ ﺷﻔﺎﺀ ﻭﺭﲪﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻻ ﻳﺰﻳﺪ ﺍﻟﻈﺎﳌﲔ ﺇﻻ ﺧﺴﺎﺭًﺍ( ]ﺍﻹﺳﺮﺍﺀ‪.[٨٢:‬‬
‫ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ ﰲ ﺍﻟﻘﺮﺁﻥ‪) :‬ﻗﻞ ﻫﻮ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﺪﻯ ﻭﺷﻔﺎﺀ(]ﻓﺼﻠﺖ‪ [٤٤ :‬ﻓﺈﻥ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‬
‫ﻫﺪﻯ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻭﺟﻌﻞ ﻓﻴﻪ ﺍﻟﺸﻔﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻟﺸﻔﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﻓﻤﻨﻪ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺃﺩﻭﺍﺀ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ‪ .‬ﺍﻟﱵ ﻣﻦ ﺗﺴﻠﻄﺖ ﻋﻠﻴﻪ ﺃﺿﻠﺘﻪ ﻭﺻﺎﺭ ﺳﺎﻋﻴًﺎ ﰲ ﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻭﺍﷲ ﺟﻞ‬
‫ﺟﻼﻟﻪ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻫﺎﺩﻳًﺎ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ) ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ(] ﺍﻹﺳﺮﺍﺀ‪ [٩:‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﻟﺴﻼﻣﺔ‬
‫ﻣﻦ ﺃﻣﺮﺍﺽ ﺍﻟﺸﻬﻮﺍﺕ ﻭﻣﻦ ﺃﻣﺮﺍﺽ ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﻓﻌﻠﻴﻪ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﻮ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﺪﻯ ﻭﻫﻮ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺷﻔﺎﺀ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺷﻔﺎﺀ ﻷﻣﺮﺍﺽ ﺍﻟﺒﺪﻥ ﺑﺄﻧﻮﺍﻋﻬﺎ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪ :‬ﻣﺎ ﻣﻦ ﺩﺍﺀ ﺇﻻ ﻭﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺷﻔﺎﺅﻩ‪ ،‬ﻋﻠﻤﻪ ﻣﻦ ﻋﻠﻤﻪ ﻭﺟﻬﻠﻪ ﻣﻦ ﺟﻬﻠﻪ‪ ،‬ﻭﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻻﺳﺘﻄﺒﺎﺏ ﻭﻣﻦ ﻋﺠﺎﺋﺐ‬
‫ﺍﻟﺘﺪﺍﻭﻱ ﻬﺑﺎ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻼ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﻴﻒ ﺗﻼ ﻋﻠﻰ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻪ ﺩﺍﺀ ﺍﻟﺮﻋﺎﻑ ﺍﻟﺬﻱ ﺍﺳﺘﻄﺎﻝ ﺑﻪ‪ .‬ﻛﺎﻥ ﻃﺮﻳﻘﺔ ﺩﻭﺍﺀ‬ ‫ﻓﺎﻧﻈﺮ ﻣﺜ ﹰ‬
‫ﺫﻟﻚ ﺍﻟﺪﺍﺀ ﻋﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻛﺘﺐ ﻋﻠﻰ ﺟﺒﻴﻨﻪ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﻗﻴﻞ ﻳﺎ ﺃﺭﺽ‬
‫ﺍﺑﻠﻌﻲ ﻣﺎﺀﻙ ﻭﻳﺎ ﲰﺎﺀ ﺃﻗﻠﻌﻲ ﻭﻏﻴﺾ ﺍﳌﺎﺀ ﻭﻗﻀﻲ ﺍﻷﻣﺮ( ]ﻫﻮﺩ‪ .[٤٤:‬ﻓﺸﻔﻰ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺫﻟﻚ ﺍﳌﺮﻳﺾ‪.‬‬
‫ﺍﻧﻈﺮ ﺇﱃ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﺻﻴﺐ ﺑﺴﻢّ ﻣﻦ ﺑﻌﺾ ﺫﻭﺍﺕ ﺍﻟﺴﻤﻮﻡ‪ .‬ﻓﺄﺗﺎﻩ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺄﺑﻄﻞ ﺍﷲ‬
‫ﺟﻞ ﻭﻋﻼ ﺫﻟﻚ ﺍﻟﺴﻢ ﻭﺃﺛﺮﻩ ﻭﻗﺎﻡ ﺍﻟﺮﺟﻞ ﺳﻠﻴﻤًﺎ ﳝﺸﻲ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ﻭﻫﻜﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺷﻔﺎﺀ ﻟﻸﻣﺮﺍﺽ ﺍﻟﺒﺪﻧﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﻋﺪّ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻧﻮﺍﻉ ﻫﺠﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻳﺎ ﺭﺏ ﺇﻥ ﻗﻮﻣﻲ ﺍﲣﺬﻭﺍ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‬
‫ﻣﻬﺠﻮﺭًﺍ( ] ﺍﻟﻔﺮﻗﺎﻥ‪ .[٣٠:‬ﻋﺪﻭﺍ ﻣﻦ ﺃﻧﻮﺍﻉ ﻫﺬﺍ ﺍﳍﺠﺮ‪ ،‬ﺃﻥ ﻳﻬﺠﺮ ﺍﻟﻘﺮﺁﻥ ﻓﻼ ﻳﺴﺘﺸﻔﻲ ﺑﻪ‪.‬‬

‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻔﺎﺀ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﻣﻦ ﻋﲔ ﺍﻹﻧﺲ ﻭﻋﲔ ﺍﳉﻦ ﻭﻣﻦ ﺍﻟﺴﺤﺮ‪،‬‬
‫ﻭﻣﻦ ﲨﻴﻊ ﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ‪ ،‬ﺍﻟﱵ ﻗﺪ ﻻ ﺗﻜﻮﻥ ﻣﻦ ﺟﻨﺲ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺒﺪﻧﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳُﺮﻗﻰ ﺑﻌﺾ ﺃﻭﻻﺩ ﺟﻌﻔﺮ ﳌﺎ ﺭﺃﻯ ﻓﻴﻬﻢ ﻣﻦ ﺃﺛﺮ ﺍﻟﻌﲔ‪ .‬ﻭﻗﺪ ﺃﻣﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﺑﺬﻟﻚ‪ ،‬ﻭﻗﺪ ﺭﻗﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺭُﻗﻲ ﺃﻳﻀًﺎ‪.‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺇﺫﹰﺍ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺷﻔﺎﺀ‪ ،‬ﻭﺍﻟﺮﻗﻴﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺳﻨﺔ ﻣﺎﺿﻴﺔ ﻓﻘﺪ ﺭﻗﻰ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻧﺒﻴﻨﺎ ﳏﻤﺪًﺍ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻗﺪ ﺭﻗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺭﻗﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻳﻀًﺎ‪ ،‬ﺭﻗﻰ ﺑﻌﻀﻬﻢ ﺑﻌﻀًﺎ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻣﺘﺜﺎ ﹰﻻ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺃﻥ ﻳﻨﻔﻊ ﺃﺧﺎﻩ ﻓﻠﻴﻨﻔﻌﻪ(( ﻓﺎﻟﺮﻗﻴﺔ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺑﺎﻷﺩﻋﻴﺔ‬
‫ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻮﺍﺭﺩﺓ‪ ،‬ﻓﻴﻬﺎ ﺍﻟﺸﻔﺎﺀ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻓﻬﻲ ﺳﺒﺐ ﻳﻨﻔﻊ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺑﻪ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺍﻟﺸﻔﺎﺀ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻟﻜﻦ ﺍﻟﻈﺎﳌﲔ‬
‫ﻻ ﻳﺰﻳﺪﻫﻢ ﺇﻻ ﺧﺴﺎﺭًﺍ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‬

‫ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ‬

‫‪ ( ٨٥‬ﻭﻻﲢﺴﱭ ﺍﷲ ﻏﺎﻓ ﹰ‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
 ‫ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ‪ ،‬ﺇﳕﺎ ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ‪ .‬ﻣﻬﻄﻌﲔ ﻣﻘﻨﻌﻲ‬ ‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﻭﻻﲢﺴﱭ ﺍﷲ ﻏﺎﻓ ﹰ‬
‫ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻻﻳﺮﺗﺪ ﺇﻟﻴﻬﻢ ﻃﺮﻓﻬﻢ‪ ،‬ﻭﺃﻓﺌﺪﻬﺗﻢ ﻫﻮﺍﺀ‪.".‬ﺁﻳﺔ ﻬﺗﺪﻳﺪ ﻭﻭﻋﻴﺪ ﻭﻟﻜﻦ ﻣﺎ ﺃﻋﻈﻢ ﻣﺎﻓﻴﻬﺎ ﻣﻦ ﺷﻔﺎﺀ ﻟﻘﻠﻮﺏ ﺍﳌﻈﻠﻮﻣﲔ‬
‫ﻭﺗﺴﻠﻴﺔ ﳋﻮﺍﻃﺮ ﺍﳌﻜﻠﻮﻣﲔ‪ ،‬ﻓﻜﻢ ﺗﺮﺗﺎﺡ ﻧﻔﺲ ﺍﳌﻈﻠﻮﻡ ﻭﻳﻬﺪﺃ ﺧﺎﻃﺮﻩ ﺣﻴﻨﻤﺎ ﻳﺴﻤﻊ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻳﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻥ ﺣﻘﻪ‬
‫ﻟﻦ ﻳﻀﻴﻊ ﻭﺃﻧﻪ ﺳﻮﻑ ﻳﻘﺘﺺ ﻟﻪ ﳑﻦ ﻇﻠﻤﻪ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ‪ .‬ﻭﺃﻧﻪ ﻣﻬﻤﺎ ﺃﻓﻠﺖ ﺍﻟﻈﺎﱂ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻥ ﺟﺮﺍﺋﻤﻪ‬
‫ﻣﺴﺠﻠﻪ ﻋﻨﺪ ﻣﻦ ﻻﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﻪ ﻭﻻﻳﻐﻔﻞ ﻋﻦ ﺷﺊ ‪ .‬ﻭﺍﳌﻮﻋﺪ ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻳﻮﻡ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻳﻮﻡ ﻳﺆﺧﺬ‬
‫ﻟﻠﻤﻈﻠﻮﻡ ﻣﻦ ﺍﻟﻈﺎﱂ‪ ،‬ﻭﻳﻘﺘﺺ ﻟﻠﻤﻘﺘﻮﻝ ﻣﻦ ﺍﻟﻘﺎﺗﻞ " ﺍﻟﻴﻮﻡ ﲡﺰﻯ ﻛﻞ ﻧﻔﺲ ﲟﺎ ﻛﺴﺒﺖ ﻻﻇﻠﻢ ﺍﻟﻴﻮﻡ" ﻭﻟﻜﻦ ﺍ ﷲ ﳝﻬﻞ‬
‫ﻟﻠﻈﺎﱂ ﺣﱴ ﺇﺫﺍ ﺃﺧﺬﻩ ﱂ ﻳﻔﻠﺘﻪ " ﺇﳕﺎ ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ" ﺃﻱ ﺗﺒﻘﻰ ﺃﺑﺼﺎﺭﻫﻢ ﻣﻔﺘﻮﺣﺔ ﻣﺒﻬﻮﺗﺔ‪ ،‬ﻻﺗﺘﺤﺮﻙ‬
‫ﺍﻷﺟﻔﺎﻥ ﻣﻦ ﺍﻟﻔﺰﻉ ﻭﺍﳍﻠﻊ‪ ،‬ﻭﻻﺗﻄﺮﻑ ﺍﻟﻌﲔ ﻣﻦ ﻫﻮﻝ ﻣﺎﺗﺮﻯ‪" ،‬ﻣﻬﻄﻌﲔ ﻣﻘﻨﻌﻲ ﺭﺅﻭﺳﻬﻢ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻻﻳﺮﺗﺪ ﺇﻟﻴﻬﻢ‬
‫ﻃﺮﻓﻬﻢ‪ ،‬ﻭﺃﻓﺌﺪﻬﺗﻢ ﻫﻮﺍﺀ" ﺃﻱ ﻣﺴﺮﻋﲔ ﻻﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺷﺊ ﳑﻦ ﺣﻮﳍﻢ‪ ،‬ﻭﻗﺪ ﺭﻓﻌﻮﺍ ﺭﺅﻭﺳﻬﻢ ﰲ ﺫﻝ ﻭﺧﺸﻮﻉ ﻻﻳﻄﺮﻓﻮﻥ‬
‫ﺑﺄﻋﻴﻨﻬﻢ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﳉﺰﻉ ﻭﻗﻠﻮﻬﺑﻢ ﺧﺎﻭﻳﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﻛﻞ ﺧﺎﻃﺮ ﻣﻦ ﻫﻮﻝ ﺍﳌﻮﻗﻒ‪ .‬ﻣﺎﺃﻋﻈﻢ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎﺃﺭﻭﻉ‬
‫ﻼ ﺃﻣﺎﻣﻚ‪.‬‬‫ﺗﺼﻮﻳﺮﻩ ﻟﻠﻤﻮﺍﻗﻒ ﺣﱴ ﻛﺄﻧﻚ ﺗﺮﻯ ﺍﳌﺸﻬﺪ ﻣﺎﺛ ﹰ‬
‫ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﲣﻴﻞ ﻭﺃﻧﺖ ﺗﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺼﲑ ﺍﻟﻄﻐﺎﺓ ﺍﻟﻈﻠﻤﺔ ﳑﻦ ﺍﻧﺘﻬﻜﻮﺍ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﺎﺕ ﻭﺳﻔﻜﻮﺍ ﺩﻣﺎﺀ ﺍﻷﺑﺮﻳﺎﺀ‬
‫ﻭﻗﺘﻠﻮﺍ ﺍﻷﻃﻔﺎﺀ ﻭﺷﺮﺩﻭﺍ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭﻫﺪﻣﻮﺍ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﻨﺎﺯﻝ ﺗﺬﻛﺮ ﻣﻦ ﻋﺎﺛﻮﺍ ﺑﺄﺭﺽ ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ ﻭﺍﻟﺸﻴﺸﺎﻥ‬
‫ﺍﻟﻔﺴﺎﺩ ﻭﻣﻦ ﺃﺫﺍﻗﻮﺍ ﺃﺧﻮﺍﻧﻨﺎ ﰲ ﻓﻠﺴﻄﲔ ﺻﻨﻮﻑ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻘﻬﺮ ﻭﺍﻟﻈﻠﻢ ‪ ،‬ﻭﺗﺬﻛﺮ ﺍﻟﻄﻐﺎﺓ ﺍﻟﺬﻳﻦ ﻳﻌﺬﺑﻮﻥ ﺍﻟﺪﻋﺎﺓ ﰲ‬
‫ﺍﻟﺴﺠﻮﻥ ﻭﻳﺴﻴﻤﻮﻬﻧﻢ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺃﺟﻞ ﺃﻬﻧﻢ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ‪ ،‬ﺗﺬﻛﺮ ﺃﻥ ﺍﷲ ﻓﻮﻗﻬﻢ ﻭﺃﻧﻪ ﺳﻮﻑ ﻳﻘﺘﺺ ﻣﻨﻬﻢ ﻭﺳﲑﻳﻨﺎ‬
‫ﻓﻴﻬﻢ ﻣﺎﻳﺜﻠﺞ ﺻﺪﻭﺭﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻳﺘﺤﻘﻖ ﻟﻨﺎ ﻣﻮﻋﻮﺩ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﺫ ﻳﻘﻮﻝ‪ ":‬ﻓﺎﻟﻴﻮﻡ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‬
‫ﻳﻀﺤﻜﻮﻥ‪ ،‬ﻋﻠﻰ ﺍﻵﺭﺍﺋﻚ ﻳﻨﻈﺮﻭﻥ ‪،‬ﻫﻞ ﺛﻮﺏ ﺍﻟﻜﻔﺎﺭ ﻣﺎﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ"‪.‬‬

‫ﺍ ﻟﻠﻬﻢ ﺍﻏﻔﺮ ﺫﻧﻮﺑﻨﺎ ﻭﻳﺴﺮ ﺃﻣﻮﺭﻧﺎ ﻭﺍﺳﺘﺮ ﻋﻴﻮﺑﻨﺎ ﻭﺁﻣﻦ ﺭﻭﻋﺎﺗﻨﺎ ﻭﺍﻏﻔﺮ ﺯﻻﺗﻨﺎ ‪ ،‬ﻭﺍﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻨﺎ‪ ،‬ﻭﺛﺒﺘﻨﺎ ﻋﻠﻰ ﺩﻳﻨﻚ ‪،‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫) ‪ ( ٨٦‬ﻭﻣﻦ ﻳﺘﻖ ﺍﷲ ﳚﻌﻞ ﻟﻪ ﳐﺮﺟﺎﹰ‪ ،‬ﻭﻳﺮﺯﻗﻪ ﻣﻦ ﺣﻴﺚ ﻻﳛﺘﺴﺐ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻫﺬﺍ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ﻭﻟﻴﺲ ﻗﻮﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﺇﺫﺍ ﻗﺎﻝ ﻓﺈﻥ ﻗﻮﻟﻪ ﺍﳊﻖ‪ .‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺟﺎﺀﺕ ﻋﻠﻰ ﺳﻴﺎﻕ ﺷﺮﻃﻲ ﻓﻌﻞ ﺷﺮﻁ ﻭﺟﻮﺍﺏ ﺷﺮﻁ‪ :‬ﻣﻦ ﻳﺘﻖ ﺍﷲ ﻳﻜﻮﻥ‬
‫ﺟﺰﺍﺅﻩ ﺃﻥ ﳚﻌﻞ ﺍﷲ ﻟﻪ ﳐﺮﺟﹰﺎ ﻭﺃﻳﻀﹰﺎ ﻳﺮﺯﻗﻪ ﻣﻦ ﺣﻴﺚ ﻻﻳﻌﻠﻢ ﻭﻻﳛﺘﺴﺐ‪ .‬ﻓﻤﱴ ﻣﺎﲢﻘﻖ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻭﻫﻮ ﺍﻟﺘﻘﻮﻯ ﲢﻘﻖ‬
‫ﺟﻮﺍﺑﻪ ﻭﺟﺰﺍﺅﻩ‪ .‬ﻭﻳﺎﻟﻪ ﻣﻦ ﺟﺰﺍﺀ ﻋﻈﻴﻢ ﻭﻣﻜﺴﺐ ﻛﺒﲑ ﻭﻟﻜﻦ ﻛﻴﻒ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﺘﻘﻮﻯ ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ؟ ﺑﻞ ﻣﺎﻫﻲ ﺍﻟﺘﻘﻮﻯ‬
‫ﺃﻭﻻﹰ؟ ﺇﻬﻧﺎ ﺑﻌﺒﺎﺭﺓ ﳐﺘﺼﺮﺓ ‪ :‬ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﻟﻜﻞ ﺧﲑ‪ ،‬ﻫﻲ ﺍﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺣﺪﻭﺩﻩ‪ .‬ﻟﺬﺍ‬
‫ﻛﺎﻧﺖ ﺍﻟﺘﻘﻮﻯ ﻫﻲ ﻭﺻﻴﺔ ﺍﷲ ﻟﻸﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻭﻭﺻﻴﺔ ﻛﻞ ﺭﺳﻮﻝ ﻟﻘﻮﻣﻪ ﺇﻥ ﺍﺗﻘﻮﺍ ﺍﷲ ﻷﻥ ﻓﻴﻬﺎ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ ﻭﻓﻴﻬﺎ ﺍﻟﻨﺠﺎﺓ ﻭﺍﳌﺨﺮﺝ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﻷﺯﻣﺎﺕ‪.‬‬
‫ﺃﻭﺻﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﺑﺎ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺃﺑﺎ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﻝ ﻟﻪ‪ ":‬ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ ﻭﺃﺗﺒﻊ‬
‫ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ ﻭﺧﺎﻟﻖ ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ"‪ .‬ﻭﺍﻟﺘﻘﻮﻯ ﻻﺗﺘﻘﻴﺪ ﲟﻜﺎﻥ ﻭﻻﺯﻣﺎﻥ ﻭﻟﻜﻦ ﺍﶈﻚ ﺍﳊﻘﻴﻘﻲ ﳍﺎ ﰲ‬
‫ﺍﳋﻠﻮﺍﺕ ﻓﺎﻟﺘﻘﻲ ﻫﻮ ﻣﻦ ﻳﺼﺮﻑ ﺑﺼﺮﻩ ﻋﻦ ﺍﳊﺮﺍﻡ ﻭﻟﻮ ﱂ ﻳﺮﻩ ﺃﺣﺪ ﻭﺍﻟﺘﻘﻲ ﻣﻦ ﻳﺘﻌﻔﻒ ﻋﻦ ﺃﻛﻞ ﺍﳊﺮﺍﻡ ﻭﻟﻮ ﱂ ﻳﻄﻠﻊ ﻋﻠﻴﻪ‬
 ‫ﺃﺣﺪ ﻷﻧﻪ ﻳﻌﻠﻢ ﻋﻠﻢ ﺍ ﻟﻴﻘﲔ ﺃﻥ ﺍﷲ ﻳﺮﺍﻩ ﻭﻷﻥ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺗﻘﻮﻯ ﺍﷲ ﺣﺎﺿﺮﺓ ﰲ ﺫﻫﻨﻪ ﰲ ﻛﻞ ﺣﲔ ‪ .‬ﻭﺍﻟﺘﻘﻮﻯ ﻣﻮﺿﻌﻬﺎ‬
‫ﺍﻟﻘﻠﺐ ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺍﻟﺘﻘﻮﻯ ﻫﺎﻫﻨﺎ ﻭﻳﺸﲑ ﺇﱃ ﺻﺪﺭﻩ" ﻭﺗﻈﻬﺮ ﺁﺛﺎﺭﻫﺎ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ ﺑﻌﻤﻞ ﺍﻟﻄﺎﻋﺎﺕ‬
‫ﻭﺇﺟﺘﻨﺎﺏ ﺍﶈﺮﻣﺎﺕ‪.‬‬

‫ﻓﻠﻴﻔﺘﺶ ﻛﻞ ﻣﻨﺎ ﻋﻦ ﺗﻘﻮﺍﻩ ﻭﻟﻴﺰﻥ ﻧﻔﺴﻪ ﲟﻴﺰﺍﻥ ﺍﻟﺘﻘﻮﻯ ﻓﻌﻠﻰ ﻗﺪﺭ ﺗﻘﻮﺍﻩ ﻭﺧﻮﻓﻪ ﻣﻦ ﺍﷲ ﻭﺧﺸﻴﺘﻪ ﻟﻪ ﻳﻜﻮﻥ ﺇﳝﺎﻧﻪ‪ .‬ﺍﻟﻠﻬﻢ‬
‫ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﺍﳍﺪﻯ ﻭﺍﻟﺘﻘﻰ ﻭﺍﻟﻌﻔﺎﻑ ﻭﺍﻟﻐﲎ‪ .‬ﺍﻟﻠﻬﻢ ﺃﺕ ﻧﻔﻮﺳﻨﺎ ﺗﻘﻮﺍﻫﺎ ﻭﺯﻛﻬﺎ ﺃﻧﺖ ﺧﲑ ﻣﻦ ﺯﻛﺎﻫﺎ ﺃﻧﺖ ﻭﻟﻴﻬﺎ ﻭﻣﻮﻻﻫﺎ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫) ‪ ( ٨٧‬ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻُﻳﻔﺘﻨﻮﻥ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﺍﱂ‪ .‬ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻﻳُﻔﺘﻨﻮﻥ ‪ .‬ﻭﻟﻘﺪ ﻓﺘﻨﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻓﻠﻴﻌﻠﻤﻦ‬
‫ﺍﷲ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﻟﻴﻌﻠﻤﻦ ﺍﻟﻜﺎﺫﺑﲔ"‬
‫ﻧﻌﻢ ﺃﻧﻨﺎ ﳓﺴﺐ ﺃﻧﻨﺎ ﻻﻧﻔﱳ ! ﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺑﻠﺴﺎﻥ ﺍﳌﻘﺎﻝ ﻓﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻳﻘﻮﻝ ﺫﻟﻚ ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺃﻋﻤﺎﻟﻨﺎ )‬
‫ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ ( ﻻﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻨﺎ ﳔﺸﻰ ﺃﻥ ﻧﻔﱳ ﰲ ﺩﻳﻨﻨﺎ ﻭﱂ ﻳﻈﻬﺮ ﻋﻠﻴﻨﺎ ﺃﻧﻨﺎ ﻗﺪ ﺃﻋﺪﺩﻧﺎ ﺍﻟﻌﺪﺓ ﻟﺬﻟﻚ ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﻫﺬﻩ‬
‫ﺍﻵﻳﺔ ﺗﻘﺸﻌﺮ ﳍﺎ ﺟﻠﻮﺩ ﺍﻟﺬﻳﻦ ﳜﺸﻮﻥ ﺭﻬﺑﻢ ‪ ،‬ﻛﻴﻒ ﻻ ؟ ﻓﻤﻦ ﻣﻨﺎ ﻳﺄﻣﻦ ﺃﻥ ﻻﳜﺬﻟﻪ ﺇﳝﺎﻧﻪ ﺳﺎﻋﺔ ﺃﻥ ﻳﻔﱳ ﻓﻴﺰﻝ ﻭﳜﺴﺮ ﺩﻳﻨﻪ‬
‫ﻭﺁﺧﺮﺗﻪ ﻭﻳﻜﻮﻥ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ﻭﺫﻟﻚ ﻫﻮ ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ ‪ .‬ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﻻﻣﻨﺠﻲ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﺇﻻ ﺍﻹﳝﺎﻥ‬
‫ﺑﺎﷲ ﻭﺍﻟﺼﺪﻕ ﰲ ﺍﻟﺘﻮﺟﻪ ﻭﺍﻟﻘﺼﺪ ﻭﺍﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ ﻭﺍﻹﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﻤﻞ ﺍﳌﺸﺎﻕ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻭﺍﻟﺘﻀﺤﻴﺔ ﺑﺎﻟﻐﺎﱄ‬
‫ﻭﺍ ﻟﻨﻔﻴﺲ ﻣﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺑﲔ ﺟﻨﺒﻴﻚ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺜﻤﻦ ﺭﻭﺣﻚ ﺍﻟﱵ ﻫﻲ ﺃﻏﻠﻰ ﻟﺪﻳﻚ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪.‬‬

‫ﻭﻷﻥ ﺍﳉﺎﺋﺰﺓ ﻫﻲ ﺍﳉﻨﺔ ‪ ،‬ﻭﺍﳉﻨﺔ ﻏﺎﻟﻴﺔ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﻤﻦ ﻏﺎ ﹴﻝ ﻭﻻﳝﻜﻦ ﺃﻥ ﻳﻨﺎﳍﺎ ﺇﻻ ﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ ﻭﻗﺪ ﻗﻀﻰ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﳝﺘﺤﻨﻬﻢ ﻓﻴﻜﺎﰲﺀ ﺻﺎﺩﻗﻲ ﺍﻹﳝﺎﻥ ﺑﺎﳉﻨﺔ ﻭﻳﺒﻌﺪ ﺃﺻﺤﺎﺏ ﺍﳍﻮﻯ ﻭﺍﻟﺸﻬﻮﺓ ﻭﻋﺒﺎﺩ ﺍﻟﺪﻧﻴﺎ ﻋﻨﻬﺎ‬
‫ﻭﻫﺬﺍ ﺍﻹﺑﺘﻼﺀ ﻭﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻹﺧﺘﺒﺎﺭ ﻫﻮ ﺍﳌﺪﺍﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺍﳊﻴﺎﺓ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﺗﺒﺎﺭﻙ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﳌﻠﻚ ﻭﻫﻮ ﻋﻠﻰ‬
‫ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ‪ ،‬ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ ‪ .‬ﻭﺍﻟﺸﺎﻫﺪ ﻗﻮﻟﻪ ‪ :‬ﻟﻴﺒﻠﻮﻛﻢ ﺃﻱ ﻟﻴﻤﺘﺤﻨﻜﻢ‬
‫ﻭﻟﻴﻤﺤﺼﻜﻢ ‪ .‬ﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻹﺑﺘﻼﺀ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻔﱳ ‪ :‬ﻓﺘﻨﺔ ﺍﳌﺎﻝ ﺃﻭ ﻓﺘﻨﺔ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﻓﺘﻨﺔ ﺍﻷﺑﻨﺎﺀ ﺃﻭ ﻓﺘﻨﺔ ﺍﳌﻨﺼﺐ‬
‫ﺃﻭ ﺍﳉﺎﻩ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻹﺑﺘﻼﺀ ﺑﺎﻟﺘﺒﺎﺱ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺿﻌﻴﻒ ﺍﻹﳝﺎﻥ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻘﻊ ﰲ ﺍﻟﺒﺎﻃﻞ ﻭﻳﺰﻝ‬
‫ﺃﻭ ﻗﺪ ﻳﻜﻮﻥ ﺍﻹﻓﺘﺘﺎﻥ ﺳﺎﻋﺔ ﺍﻹﺣﺘﻀﺎﺭ ﺣﻴﻨﻤﺎ ﻳﺘﻬﻴﺄ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺃﻣﻪ ﺃﻭ ﺃﺑﻴﻪ ‪-‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ‪-‬‬
‫ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﺼﺮﻓﻪ ﻋﻦ ﺩﻳﻨﻪ ﻳﻘﻮﻝ ﻟﻪ ﺃﻧﺎ ﺃﺑﻮﻙ ﻣﺖ ﻋﻠﻰ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺃﻭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻓﻬﻲ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻭﻻﻳﺰﺍﻝ ﺑﻪ ﺣﱴ‬
‫ﻳﺼﺮﻓﻪ ﻋﻦ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻓﺈﻥ ﻛﺎﻥ ﺻﻌﻴﻒ ﺍﻷﳝﺎﻥ ﻓﻘﺪ ﳝﻮﺕ ﻋﻠﻰ ﻏﲑ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬

‫ﻭﻧﻌﻮﺩ ﺍﻵﻥ ﺇﱃ ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ ‪ :‬ﺃﱂ ‪ :‬ﻭﺗﻘﺮﺃ ‪ :‬ﺃﻟﻒ ﻵﻡ ﻣﻴﻢ ‪ :‬ﻭﺍﳊﺮﻭﻑ ﺍﳌﺘﻘﻄﻌﺔ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ﺗﺄﰐ ﻟﻠﺘﻨﺒﻪ ﻋﻠﻰ‬
‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻﻳﻔﺘﻨﻮﻥ ‪ :‬ﺇﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﺃﻱ ﺃﻇﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ‬
‫ﻣﻦ ﻏﲑ ﺍﻓﺘﺘﻨﺎﻥ ﺠﻤﻟﺮﺩ ﻗﻮﳍﻢ ﺑﺎﻟﻠﺴﺎﻥ ﺁﻣﻨﺎ ؟ ﻛﻼ ﻻﺑﺪ ﻣﻦ ﺍﻹﻳﺘﻼﺀ ﻭﺍﻟﺘﻤﺤﻴﺺ‪ .‬ﻭﰲ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺗﻄﻤﲔ ﻟﻠﻤﺆﻣﻨﲔ‬
‫ﻛﻲ ﻳﻮﻃﻨﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﺀ ﻭﺍﻷﺫﻯ ﻭﺃﻥ ﻳﺜﺒﺘﻮﺍ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻟﻘﺪ ﻓﺘﻨﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ‪ :‬ﺃﻱ ﻭﻟﻘﺪ‬
 ‫ﺍﺧﺘﱪﻧﺎ ﻭﺍﻣﺘﺤﻨﺎ ﻣﻦ ﺳﺒﻘﻬﻢ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﶈﻦ ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ ‪ :‬ﻭﺍﳌﻌﲎ ﺃﻥ ﺫﻟﻚ ﺳﻨﺔ ﻗﺪﳝﺔ ‪ ،‬ﺟﺎﺭﻳﺔ‬
‫ﰲ ﺍﻷﻣﻢ ﻛﻠﻬﺎ ‪ ،‬ﻓﻼﻳﻨﺒﻐﻰ ﺃﻥ ﻳﺘﻮﻗﻊ ﺧﻼﻓﻪ ‪ .‬ﻓﻠﻴﻌﻠﻤﻦ ﺍﷲ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﻟﻴﻌﻠﻤﻦ ﺍﻟﻜﺎﺫﺑﲔ ‪ :‬ﺃﻱ ﻓﻠﻴﻤﻴﺰﻥ ﺍﷲ ﺑﲔ‬
‫ﺍﻟﺼﺎﺩﻗﲔ ﰲ ﺩﻋﻮﻯ ﺍﻹﳝﺎﻥ ﻭﺑﲔ ﺍﻟﻜﺎﺫﺑﲔ ‪.‬‬
‫ﺕ ﻻﳏﺎﻟﺔ ؟ ﻫﻞ ﺃﻋﺪﺩﺕ ﻟﻪ ﺇﳝﺎﻧﹰﺎ ﺭﺍﺳﺨﹰﺎ ﻛﺮﺳﻮﺥ ﺍﳉﺒﺎﻝ ؟ ﺃﻡ‬ ‫ﻓﻤﺎﺫﺍ ﺃﻋﺪﺩﺕ ﻳﺎﻋﺒﺪﺍﷲ ﳍﺬﺍ ﺍﻹﻣﺘﺤﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺁ ٍ‬
‫ﺍﻋﺪﺩﺕ ﻟﻪ ﻳﻘﻴﻨﹰﺎ ﺻﺎﺩﻗﹰﺎ ﺻﻠﺒﹰﺎ ﻛﺎﳊﺪﻳﺪ ﻻﻳﻠﲔ ؟ ﺃﻡ ﻫﻞ ﺃﻋﺪﺩﺕ ﻟﺬﻟﻚ ﺍﻹﻣﺘﺤﺎﻥ ﻗﻠﺒﹰﺎ ﻋﺎﻣﺮﹰﺍ ﺑﺬﻛﺮ ﺍﷲ ﻣﺸﺮﻗﹰﺎ ﺑﻨﻮﺭ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﻟﺴﺎﻧﹰﺎ ﺗﺎﻟﻴﹰﺎ ﻵﻳﺎﺕ ﺍﷲ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ؟ ﺃﻡ ﻗﺪ ﺍﺳﺘﻌﺪﻳﺖ ﻟﻪ ﺑﺼﻴﺎﻡ ﺍﳍﻮﺍﺟﺮ ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ؟ ﺃﻡ‬
‫ﺑﺎﻟﺼﺪﻗﺔ ﻭﺍﻟﺴﻌﻲ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﻭﺍﶈﺘﺎﺟﲔ ؟ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻚ ﻓﻬﻨﻴﺌﹰﺎ ﻟﻚ ﺑﺎﻟﻨﺠﺎﺡ ﻭﺍﻟﻔﻮﺯ ﺑﺎﳉﻨﺔ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻋﻨﺪﻙ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﺘﺪﺍﺭﻙ ﻧﻔﺴﻚ ﻓﺈﻧﻚ ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴﻢ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٨٨‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻜﻢ ﺇﺫ ﺟﺎﺀ ﺗﻜﻢ ﺟﻨﻮﺩٌ‪...‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﻳﺎﺃﻳﻬﺎ‬
‫ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻜﻢ ﺇﺫ ﺟﺎﺀ ﺗﻜﻢ ﺟﻨﻮﺩٌ ﻓﺎﺭﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺭﳛﹰﺎ ﻭﺟﻨﻮﹰﺍ ﱂ ﺗﺮﻭﻫﺎ ﻭﻛﺎﻥ ﺍﷲ ﲟﺎﺗﻌﻤﻠﻮﻥ‬
‫ﺑﺼﲑﺍ ‪ .‬ﺇﺫ ﺟﺎﺅﻛﻢ ﻣﻦ ﻓﻮﻗﻜﻢ ﻭﻣﻦ ﺃﺳﻔﻞ ﻣﻨﻜﻢ ﻭﺇﺫ ﺯﺍﻏﺖ ﺍﻷﺑﺼﺎﺭ ﻭﺑﻠﻐﺖ ﺍﻟﻘﻠﻮﺏ ﺍﳊﻨﺎﺟﺮ ﻭﺗﻈﻨﻮﻥ ﺑﺎﷲ ﺍﻟﻄﻨﻮﻧﺎ‪.‬‬
‫ﻫﺘﺎﻟﻚ ﺃﺑﺘﻠﻲ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺯﻟﺰﻟﻮﺍ ﺯﻟﺰﺍ ﹰﻻ ﺷﺪﻳﺪﺍ "‬
‫ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ‪ ،‬ﻳﻮﻡ ﺃﻥ ﲢﺰﺑﺖ ﺃﻣﻢ ﺍﻟﻜﻔﺮ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻮﺛﻨﻴﲔ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻜﺮﺍﻡ ﻓﺘﻨﺎﺩﻭﺍ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ‪ ،‬ﻓﺎﺟﺘﻤﻊ ﻛﻔﺎﺭ ﻣﻜﺔ ﻣﻊ ﻏﻄﻔﺎﻥ ﻭﺑﲏ ﻗﺮﻳﻀﺔ ﻭﺃﻭﺑﺎﺵ ﺍﻟﻌﺮﺏ‬
‫ﻋﻠﻰ ﺣﺮﺏ ﺍﳌﺴﻠﻤﲔ ﻭﺟﺎﺅﺍ ﲜﻴﻮﺷﻬﻢ ﺍﳉﺮﺍﺭﺓ ﻭﺑﻌﺪﺩﻫﻢ ﻭﻋﺘﺎﺩﻫﻢ ﻭﻛﺎﻧﻮﺍ ﺯﻫﺎﺀ ﺇﺛﲏ ﻋﺸﺮ ﺃﻟﻔﹰﺎ ﺟﺎﺅﺍ ﻟﻴﻘﻀﻮﺍ ﻋﻠﻰ‬
‫ﺍﻹﺳﻼﻡ ﻭﳝﺤﻮﻩ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ‪ ،‬ﻭﺭﲟﺎ ﻛﺎﻧﻮﺍ ﳜﻄﻄﻮﻥ ﻟﻔﺮﺽ ﻧﻈﺎ ﹴﻡ ﻋﺎﳌﻲ ﺟﺪﻳﺪ ! ﻭﺃﺣﺎﻃﻮﺍ ﺑﺎﳌﺴﻠﻤﲔ ﺇﺣﺎﻃﺔ ﺍﻟﺴﻮﺍﺭ‬
‫ﺑﺎﳌﻌﺼﻢ ﻭﺿﻴﻘﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳋﻨﺎﻕ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺩﺏ ﺍﻟﺮﻋﺐ ﻭﺍﻟﺬﻋﺮ ﰲ ﺍﻟﻨﺎﺱ ﻭﻇﻦ ﻛﺜﲑﻭﻥ ﺃﻥ ﺍﳍﻼﻙ ﻭﺍﻗﻊ ﻻﳏﺎﻟﺔ ﻭﺃﻧﻪ‬
‫ﻻﻗﺒﻞ ﻷﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻬﺑﺬﻩ ﺍﻷﻋﺪﺍﺩ ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺆﻣﻨﲔ ﻛﺎﻧﻮﺍ ﻭﺍﺛﻘﲔ ﻣﻦ ﻧﺼﺮ ﺍﷲ ﻓﻜﺎﻥ ﺍﻟﻨﺼﺮ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ ‪،‬‬
‫ﻧﺼﺮ ﺟﻨﺪﻩ ﲟﻌﺠﺰﺓ ﻣﻦ ﻋﻨﺪﻩ ﱂ ﺗﺼﻤﺪ ﳍﺎ ﺗﻠﻚ ﺍﻷﻟﻮﻑ ﺍﳌﺆﻟﻔﺔ ﻭﱂ ﺗﺴﺘﻄﻊ ﺍﻟﻮﻗﻮﻑ ﰲ ﻭﺟﻬﻬﺎ‪ ،‬ﻓﻮﻟﺖ ﺍﻷﺩﺑﺎﺭ ﻭﻛﺎﻥ‬
‫ﺍﻟﻨﺼﺮ ﻟﻠﻤﺆﻣﻨﲔ ﺩﻭﻥ ﺇﺭﺍﻗﺔ ﺩﻣﺎﺀ ﻭﻻ ﻓﻘﺪ ﺃﺭﻭﺍﺡ ‪ ،‬ﻓﻘﺪ ﺃﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﺭﳛﺎ ﻣﻦ ﻋﻨﺪﻩ ﺍﻗﺘﻠﻌﺖ ﺑﻴﻮﻬﺗﻢ ﻭﻛﻔﺄﺕ ﻗﺪﻭﺭﻫﻢ‬
‫ﻭﺃﺭﺳﻞ ﻋﻠﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﻓﺰﻟﺰﻟﺘﻬﻢ ﻭﺃﻟﻘﺖ ﺍﻟﺮﻋﺐ ﰲ ﻗﻠﻮﻬﺑﻢ ) ﻭﻣﺎﻳﻌﻠﻢ ﺟﻨﻮﺩ ﺭﺑﻚ ﺇﻻ ﻫﻮ ( ‪.‬‬

‫ﺳﺒﺤﺎﻥ ﺍﷲ ! ﻫﻜﺬﺍ ﻧﺼﺮ ﺍﷲ ﻳﺄﰐ ﰲ ﳊﻈﺔ ﺍﻟﻌﺴﺮ ﻭﳊﻈﺔ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻀﻴﻖ ﻭﺑﺄﻫﻮﻥ ﺍﻷﺳﺒﺎﺏ ﺑﻞ ﲟﺎ ﻻﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻝ‬
‫ﺃﺣﺪ ‪ ...‬ﻭﻟﻜﻦ ﺃﻳﻦ ﺍﻹﳝﺎﻥ ؟؟ ﻳﺎﻫﻞ ﺗﺮﻯ ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻛﱪ ﺍﻟﻘﻮﻯ ﻭﺃﻋﻈﻢ ﺍﳉﻴﻮﺵ ﻭﺍﻟﺪﻭﻝ ﲟﺎ ﺃﻭﺗﻴﺖ ﻣﻦ ﺗﻜﻨﻮﻟﻮﺟﻴﺎ‬
‫ﻭﺃﺳﻠﺤﺔ ﻧﻮﻭﻳﺔ ﻭﺟﺮﺛﻮﻣﻴﺔ ﻭﻋﺎﺑﺮﺍﺕ ﻟﻠﻘﺎﺭﺍﺕ ﻭﺃﻗﻤﺎﺭ ﲡﺴﺲ ‪ ،‬ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺜﺒﺖ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺃﻣﺎ ﻃﻮﻓﺎﻥ‬
‫ﻳﺮﺳﻠﻪ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﻴﻐﺮﻗﻬﻢ ﻫﻢ ﻭﺃﺳﻠﺤﺘﻬﻢ ﻭﻣﻌﺪﺍﻬﺗﻢ ؟! ﺃﻭ ﺭﳛﺎ ﻋﺎﺗﻴﺔ ﺫﺍﺕ ﺃﻋﺎﺻﲑ ﻓﺘﻘﺘﻠﻌﻬﻢ ﻭﻬﺗﻠﻜﻬﻢ ؟ ﺃﻭ ﺣﺸﺮﺓ‬
‫ﺻﻐﲑﺓ ﺗﻔﺘﻚ ﻬﺑﻢ ﻓﺘﻠﻘﻴﻬﻢ ﺻﺮﻋﻰ ؟!! ﺇﻥ ﺍﷲ ﻗﻮﻱ ﻋﺰﻳﺰ ﻻﻳﻌﺠﺰﻩ ﺷﻲﺀ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ‪.‬‬

‫ﰒ ﻋﺪ ﺇﱃ ﺍﻵﻳﺎﺕ ﻟﺘﺮﻯ ﺍﻟﺘﺼﻮﻳﺮ ﺍ ﻟﻘﺮﺁﱐ ﺍﻟﺒﻠﻴﻎ ﰲ ﻭﺻﻒ ﺣﺎﻟﺔ ﺍﳋﻮﻑ ﻭﺍﳍﻠﻊ ﺍﻟﱵ ﺑﻠﻐﺖ ﺑﺎﳌﺴﻠﻤﲔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﻌﺼﻴﺐ ﺣﻴﻨﻤﺎ ﺗﻜﺎﻟﺒﺖ ﻗﻮﻯ ﺍﻟﺸﺮ ﻭﲢﺎﻟﻔﺖ ﻋﻠﻰ ﺣﺮﺏ ﺍﳌﺴﻠﻤﲔ ﻭﻫﻢ ﻗﻠﺔ ﻻﻳﺘﺠﺎﻭﺯ ﻋﺪﺩﻫﻢ ﺛﻼﺛﺔ ﺁﻻﻑ ﳎﺎﻫﺪ ﺃﻣﺎﻡ‬
‫ﺇﺛﲏ ﻋﺸﺮ ﻣﻘﺎﺗﻞ ﺟﺎﺅﺍ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ) ﻭﺇﺫ ﺯﺍﻏﺖ ﺍﻷﺑﺼﺎﺭ ( ﺃﻱ ﻣﺎﻟﺖ ﺣﲑ ﹰﺓ ﻭﺷﺨﻮﺻﹰﺎ ﻟﺸﺪﺓ ﺍﳍﻮﻝ‬
‫ﻭﺍﻟﺮﻋﺐ )ﻭﺑﻠﻐﺖ ﺍﻟﻘﻠﻮﺏ ﺍﳊﻨﺎﺟﺮ( ﺃﻱ ﺯﺍﻟﺖ ﻋﻦ ﺃﻣﺎﻛﻨﻬﺎ ﻣﻦ ﺍﻟﺼﺪﻭﺭ ﺣﱴ ﻛﺎﺩﺕ ﲣﺮﺝ ﻣﻦ ﺍﳊﻨﺎﺟﺮ ) ﻭﺗﻈﻨﻮﻥ ﺑﺎﷲ‬
‫ﺍﻟﻈﻨﻮﻧﺎ( ﺃﻱ ﻭﻛﻨﺘﻢ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺗﻈﻨﻮﻥ ﺍﻟﻈﻨﻮﻥ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻫﻲ ﳎﺮﺩ ﺧﻮﺍﻃﺮ ﻭﺇﻻ ﻓﻬﻢ ﻣﺆﻣﻨﻮﻥ ﺑﻮﻋﺪ ﺍﷲ ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻛﺎﻧﻮﺍ ﻳﻈﻨﻮﻥ ﻇﻦ ﺍﻟﺴﻮﺀ ﻭﻳﻘﻮﻟﻮﻥ ﻣﺎﻭﻋﺪﻧﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺇﻻ ﻏﺮﻭﺭﺍ‪) .‬ﻫﻨﺎﻟﻚ ﺍﺑﺘﻠﻲ ﺍﳌﺆﻣﻨﻮﻥ( ﺃﻱ‬
‫ﺍﻣﺘﺤﻨﻮﺍ ﻭﺍﺧﺘﱪﻭﺍ ﻟﻴﺘﻤﻴﺰ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﳌﻨﺎﻓﻖ ) ﻭﺯﻟﺰﻟﻮﺍ ﺯﻟﺰﺍ ﹰﻻ ﺷﺪﻳﺪﺍ( ﺃﻱ ﻭﺣﺮﻛﻮﺍ ﲢﺮﻳﻜﺎ ﺷﺪﻳﺪﹰﺍ ﺣﱴ ﻛﺄﻥ ﺍﻷﺭﺽ‬
‫ﺗﺘﺰﻟﺰﻝ ﲢﺖ ﺃﻗﺪﺍﻣﻬﻢ ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺛﺒﺘﻮﺍ ﻭﺳﻠﻤﻮﺍ ﺃﻣﺮﻫﻢ ﷲ ﻭﻗﺪﻣﻮﺍ ﺃﺭﻭﺍﺣﻬﻢ ﻓﺪﺍ ًﺀ ﻟﺪﻳﻦ ﺍﷲ ‪ ،‬ﻓﻠﻤﺎ ﻋﻠﻢ ﺍﷲ ﺻﺪﻕ ﺇﳝﺎﻬﻧﻢ‬
‫ﻧﺼﺮﻫﻢ ﺑﻨﺼﺮ ﻣﻦ ﻋﻨﺪﻩ ) ﻭﻣﺎﺍﻟﻨﺼﺮ ﺇﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ( ‪.‬ﻭﺇﻥ ﻳﻨﺼﺮﻛﻢ ﺍﷲ ﻓﻼﻏﺎﻟﺐ ﻟﻪ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺭﺏ ﺍﻟﻌﺮﺵ‬
‫ﺍﻟﻜﺮﱘ ﺃﻥ ﳝﻦ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺑﻨﺼﺮ ﻣﻦ ﻋﻨﺪﻩ ﻭﺃﻥ ﻳﺜﺒﺖ ﺃﻗﺪﺍﻡ ﺍﺠﻤﻟﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻠﻪ ﻭﺃﻥ ﻳﻨﺼﺮ ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻄﻐﻤﺔ‬
‫ﺍﻟﻜﺎﻓﺮﺓ ﻭﺃﻥ ﻳﺮﺩ ﻛﻴﺪ ﺍﻟﻈﺎﳌﲔ ﰲ ﳓﻮﺭﻫﻢ ﻭﺃﻥ ﳚﻌﻞ ﺍﻟﺪﺍﺋﺮﺓ ﻋﻠﻴﻬﻢ ﻭﺃﻥ ﳚﻌﻞ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ﺷﺪﻳﺪ ﻭﺃﻥ ﻳﺮﻳﻨﺎ ﻓﻴﻬﻢ‬
‫ﻋﺠﺎﺋﺐ ﻗﺪﺭﺗﻪ ‪ ،‬ﺍﻟﻠﻬﻢ ﻳﺎﻣﻨﺰﻝ ﺍﻟﺴﺤﺎﺏ ﻭﻳﺎﻫﺎﺯﻡ ﺍﻷﺣﺰﺍﺏ ﺍﻫﺰﻡ ﺃﺣﺰﺍﺏ ﺍﻟﻜﻔﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﺷﺘﺖ ﴰﻠﻬﻢ ﻭﻓﺮﻕ ﲨﻌﻬﻢ ‪،‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻬﻧﻢ ﻻﻳﻌﺠﺰﻭﻧﻚ ﻓﺎﻫﺰﻣﻬﻢ ﺷﺮ ﻫﺰﳝﺔ ﻳﺎﻋﺰﻳﺰ ﻳﺎﻗﻮﻱ ‪ ،‬ﺍﻟﻠﻬﻢ ﻻﺗﺮﻓﻊ ﳍﻢ ﺭﺍﻳﺔ ﻭﺍﺟﻌﻠﻬﻢ ﳌﻦ ﺧﻠﻔﻬﻢ ﺁﻳﺔ ‪ ،‬ﺍﻟﻠﻬﻢ‬
‫ﺃﻋﻠﻲ ﺭﺍﻳﺔ ﺍﳉﻬﺎﺩ ﻭﺃﺩﺣﺾ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻟﻔﺴﺎﺩ ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻣﻨﻦ ﻋﻠﻴﻨﺎ ﺑﻨﺼﺮ ﺗﻘﺮ ﻟﻪ ﻋﻴﻮﻧﻨﺎ ﻭﺗﺸﻒ ﺑﻪ ﺻﺪﻭﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ‬
‫ﺇﻧﻚ ﲰﻴﻊ ﳎﻴﺐ ﻭﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫) ‪ ( ٨٩‬ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱯ‪...‬ﺍﻻﻳﺔﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ " :‬ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ ،‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺻﻠﻮﺍ ﻋﻠﻴﻪ ﻭﺳﻠﻤﻮﺍ ﺗﺴﻠﻴﻤﹰﺎ‬
‫ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺻﻠﻴﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺑﺎﺭﻛﺖ ﻋﻠﻰ‬
‫ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺇﻧﻚ ﲪﻴﺪٌ ﳎﻴﺪ‬
‫ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻣﻦ ﺻﻠﻰ ﻋﻠﻲ ﺻﻼﺓ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻬﺑﺎ‬
‫ﻋﺸﺮﹰﺍ‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﰊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻛﺜﺮﻫﻢ ﻋﻠﻲ‬
‫ﺻﻼﺓ‪ .‬ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﻭﻋﻦ ﺃﻭﺱ ﺑﻦ ﺃﻭﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ : :‬ﺇﻥ ﻣﻦ ﺃﻓﻀﻞ ﺃﻳﺎﻣﻜﻢ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬
‫ﻓﺄﻛﺜﺮﻭﺍ ﻋﻠﻲ ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﻣﻌﺮﻭﺿﺔ ﻋﻠﻲ‪ .‬ﻗﺎﻟﻮﺍ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻭﻛﻴﻒ ﺗﻌﺮﺽ ﺻﻼﺗﻨﺎ ﻋﻠﻴﻚ ﻭﻗﺪ‬
‫ﺃﺭﻣﺖ ﻗﺎﻝ ﻳﻘﻮﻝ ‪ :‬ﺑﻠﻴﺖ ﻗﺎﻝ " ﺇﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﺟﺴﺎﺩ ﺍﻷﻧﺒﻴﺎﺀ" ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﺅﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﺭﻏﻢ ﺃﻧﻒ ﺭﺟ ﹴﻞ ﺫﻛﺮﺕ ﻋﻨﺪﻩ ﻓﻠﻢ ﻳﺼﻞ‬
‫ﻋﻠ َﻲ" ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ‪ :‬ﺣﺪﺑﺚ ﺣﺴﻦ‬
‫ﻭﻋﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻻﲡﻌﻠﻮﺍ ﻗﱪﻱ ﻋﻴﺪﹰﺍ ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻥ ﺻﻼﺗﻜﻢ‬
‫ﺗﺒﻠﻐﲏ ﺣﻴﺚ ﻛﻨﺘﻢ" ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﺅﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‬
‫ﻭﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪" :‬ﻣﺎﻣﻦ ﺃﺣ ٍﺪ ﻳﺴﻠﻢ ﻋﻠﻲ ﺇﻻ ﺭﺩ ﺍﷲ ﻋﻠﻲ ﺭﻭﺣﻲ ﺣﱴ ﺃﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ"‬
‫ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﺅﺩ‬
‫ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺍﻟﺒﺨﻴﻞ ﻣﻦُﺫﻛﺮﺕ ﻋﻨﺪﻩ ﻓﻠﻢ‬
‫ﻳﺼﻞ ﻋﻠﻲ" ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‬
 ‫ﻭﻋﻦ ﺃﰊ ﻣﺴﻌﻮﺩ ﺍﻟﺒﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺃﺗﺎﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﳓﻦ ﰲ ﳎﻠﺲ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺑﺸﲑ ﺑﻦ ﺳﻌﺪ ‪ :‬ﺃﻣﺮﻧﺎ ﺍﷲ ﺃﻥ ﻧﺼﻠﻲ ﻋﻠﻴﻚ ﻓﻜﻴﻒ ﻧﺼﻠﻲ ﻋﻠﻴﻚ؟ ﻓﺴﻜﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﲤﻨﻴﻨﺎ ﺃﻧﻪ ﱂ ﻳﺴﺄﻟﻪ ﰒ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻟﻮﺍ ‪ :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ‬
‫ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺻﻠﻴﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺑﺎﺭﻛﺖ ﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺇﻧﻚ‬
‫ﲪﻴﺪٌ ﳎﻴﺪ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻗﺪ ﻋﻠﻤﺘﻢ" ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫ﻓﺎﷲ ﺍﷲ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﰲ ﻫﺬﺍ ﺍ ﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ ﰲ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﺍﻟﺒﺴﻴﻂ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﻗﺮﺏ ﺍﳌﻨﺰﻟﺔ ﻣﻦ ﺍﻟﻨﱯ ﺍﳊﺒﻴﺐ ﳏﻤﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ‪ .‬ﻭﺳﻠﻢ ﰲ ﺍﳉﻨﺔ‪ .‬ﻭﺍﳊﺬﺭ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺒﺨﻞ ﺍﻟﺬﻱ ﻳﺘﻤﺜﻞ ﰲ ﻋﺪﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﻋﻨﺪ ﺫﻛﺮﻩ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ .‬ﻭﻟﻌﻞ ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺬﹼﻛﺮ ﺑﺄﻥ ﻣﻌﱴ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﲪﻪ ﻭﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺪﻋﺎﺀ‬
‫ﺍﻟﻠﻬﻢ ﺃﻛﺴﺒﻨﺎ ﺣﺒﻚ ﻭﺣﺐ ﻧﺒﻴﻚ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺭﺯﻗﻨﺎ ﻣﺮﺍﻓﻘﺘﻪ ﰲ ﺍﳉﻨﺔ ‪ .‬ﺍﻟﻠﻬﻢ ﻭﺍﺑﻌﺜﻪ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ‬
‫ﺍﻟﺬﻱ ﻭﻋﺪﺗﻪ ﺇﻧﻚ ﻻﲣﻠﻒ ﺍﳌﻴﻌﺎﺩ‪،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫)‪ ( ٩٠‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀٌ ﻋﻈﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀٌ ﻋﻈﻴﻢ ‪ .‬ﻳﻮﻡ ﺗﺮﻭﻬﻧﺎ ﺗﺬﻫﻞ ﻛﻞ ﻣﺮﺿﻌ ٍﺔ ﻋﻤﺎ‬
‫ﺃﺭﺿﻌﺖ ﻭﺗﻀﻊ ﻛﻞ ﺫﺍﺕ ﲪ ﹴﻞ ﲪﻠﻬﺎ ﻭﺗﺮﻯ ﺍﻟﻨﺎﺱ ﺳﻜﺎﺭﻯ ﻭﻣﺎﻫﻢ ﺑﺴﻜﺎﺭﻯ ﻭﻟﻜﻦ ﻋﺬﺍﺏ ﺍﷲ ﺷﺪﻳﺪ "ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﻋﺪ‬
‫ﻼ ﺇﱃ ﺍﻟﻮﺭﺍﺀ‪ ،‬ﺇﱃ ﺇﺳﺒﻮﻉ ﻣﻀﻰ ﺇﱃ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ ﻭﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ ﻻﺷﻚ ﺃﻬﻧﺎ ﱂ ﺗﱪﺡ ﳐﻴﻠﺘﻚ ﺑﻌﺪ ‪،‬‬ ‫ﻣﻌﻲ ﺑﺎﻟﺬﺍﻛﺮﺓ ﻗﻠﻴ ﹰ‬
‫ﻭﻛﻴﻒ ﻛﺎﻥ ﺷﻌﻮﺭﻙ ﻭﺃﻧﺖ ﺗﻨﻈﺮ ﺇﱃ ﺗﻠﻚ ﺍﳌﻨﺎﻇﺮ ﻭﻛﻴﻒ ﻛﺎﻥ ﺍﻟﺮﻋﺐ ﻭﺍﳋﻮﻑ ﻳﺘﻤﻠﻚ ﻗﻠﺒﻚ ﻭﺃﻧﺖ ﻋﻠﻰ ﺑﻌﺪ ﺁﻻﻑ‬
‫ﺍﻷﻣﻴﺎﻝ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺣﺎﻝ ﻣﻌﻈﻢ ﻣﻦ ﺷﺎﻫﺪﻫﺎ ﻣﻦ ﲨﻴﻊ ﺃﻗﻄﺎﺭ ﺍﳌﻌﻤﻮﺭﺓ ‪ ،‬ﻭﻛﻴﻒ ﻛﺎﻥ ﺣﺎﻝ ﺍﻟﻘﺮﻳﺒﲔ ﻣﻦ ﻣﻮﻗﻊ‬
‫ﺍﳊﺪﺙ ﻭﺭﺃﻳﺖ ﺑﻌﻴﻨﻴﻚ ﻣﺎﺻﺎﺣﺐ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺰﻉ ﻭﺍﳍﻠﻊ ﺍﻟﺬﻱ ﺃﺻﺎﻬﺑﻢ ﻭﻗﺪ ﲤﻠﻜﻬﻢ‬
‫ﺍﳋﻮﻑ ﻭﺍﻧﻄﻠﻘﻮﺍ ﰲ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ﻻﻳﻠﻮﻭﻥ ﻋﻠﻰ ﺷﻲﺀ ﰲ ﻣﻨﻈﺮ ﻣﺮﻋﺐ ﳐﻴﻒ ‪ ،‬ﺳﺤﺐ ﺍﻟﺪﺧﺎﻥ ﺍﻟﺪﺍﻛﻦ ﺍﻟﻜﺜﻴﻒ‬
‫ﺗﻨﺘﺸﺮ ﺑﺴﺮﻋﺔ ﻭﺃﻟﺴﻨﺔ ﻟﻠﻬﺐ ﻣﺜﻞ ﺍﳉﺒﺎﻝ ﻭﺍﻟﻨﺎﺱ ﻳﺘﺴﺎﻗﻄﻮﻥ ﻣﻦ ﺃﻋﺎﱄ ﺍﳌﺒﺎﱐ ﻭﺍﳍﺪﻡ ﻭﺍﻟﺪﻣﺎﺭ ﻭﺍﻟﺼﺮﺍﺥ ﻭﺍﻟﻌﻮﻳﻞ‪.‬‬

‫ﺃﺧﻲ ﺍﻟﻜﺮﱘ ‪ :‬ﻫﻞ ﺫﻛﺮﻙ ﺫﻟﻚ ﺍﳌﺸﻬﺪ ﲟﺸﻬﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺬﻱ ﺟﺎﺀ ﻭﺻﻔﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﰲ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻫﻞ ﻭﻗﻔﺖ ﻣﺮﺓ ﻋﻨﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺗﺄﻣﻠﺘﻬﺎ ﻭﲣﻴﻠﺖ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ؟ ﺇﻥ ﻣﺎﺷﺎﻫﺪﻧﺎﻩ‬
‫ﻣﻦ ﺻﻮﺭ ﻣﺮﻋﺒﺔ ﻭﺃﺣﺪﺍﺙ ﻣﻬﻮﻟﺔ ﻻﺗﻌﺪﻝ ﻣﻌﺸﺎﺭ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﺣﺪﺍﺛﻬﺎ‪ .‬ﻛﻴﻒ ﻻ ؟ ﻫﺬﺍ ﺩﻣﺎﺭ ﳏﺪﻭﺩ ﻭﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﺳﻮﻑ ﻳﻜﻮﻥ ﺍﻟﺪﻣﺎﺭ ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ ‪ ،‬ﺍﻷﺭﺽ ﺳﻮﻑ ﺗﺘﺰﻟﺰﻝ ﻣﻦ ﲢﺖ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﺍﳌﺒﺎﱐ ﺍﻟﺸﺎﻫﻘﺔ ﺳﻮﻑ‬
‫ﺗﺴﻘﻂ ﻭﺗﺘﻬﺪﻡ ‪ ،‬ﻭﺍﳌﺼﺎﻧﻊ ﺍﻟﻘﺎﺋﻤﺔ ﺳﻮﻑ ﺗﺸﺘﻌﻞ ﻓﻴﻬﺎ ﺍﻟﻨﲑﺍﻥ‪ ،‬ﻭﺍﻟﺒﺤﺎﺭ ﻭﻣﺎﺃﺩﺭﺍﻙ ﻣﺎﻟﺒﺤﺎﺭ ﺳﻮﻑ ﺗﺘﺤﻮﻝ ﺇﱃ ﻧﲑﺍﻥ‬
‫ﻣﺸﺘﻌﻠﺔ ‪ ،‬ﻭﺍﳉﺒﺎﻝ ﺍﻟﺮﺍﺳﻴﺔ ﺳﻮﻑ ﺗﻜﻮﻥ ﻛﺎﻟﻌﻬﻦ ﺍﳌﻨﻔﻮﺵ ﻭﻫﻮ ﺍﻟﻘﻄﻦ ﺍﳌﺘﻄﺎﻳﺮ ﰲ ﺍﳍﻮﺍﺀ‪ .‬ﻳﺎﳍﺎ ﻣﻦ ﻣﺸﺎﻫﺪ ﺗﺘﻘﻄﻊ‬
‫ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺫﻛﺮﻫﺎ ﻓﻤﺎﺑﺎﻟﻚ ﲟﺸﺎﻫﺪﻬﺗﺎ ﻭﻣﻌﺎﻳﺸﺘﻬﺎ ؟ ﺍﻟﻠﻬﻢ ﺭﲪﺎﻙ ﺭﲪﺎﻙ ﻳﺎﺭﺏ ‪ ..‬ﻭﻳﻜﻔﻲ ﻭﺻﻒ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬
‫ﻟﺘﻠﻚ ﺍﻟﺰﻟﺰﻟﺔ ﺑﺄﻬﻧﺎ ﺷﻲﺀ ﻋﻈﻴﻢ ‪ :‬ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀ ﻋﻈﻴﻢ ‪ ،‬ﳛﺬﺭﻧﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﺑﺄﺣﻮﺍﻟﻨﺎ ﺍﻟﺮﺣﻴﻢ ﺑﻨﺎ‬
‫ﳛﺬﺭﻧﺎ ﻣﻦ ﺷﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻳﻮﺟﻪ ﺍﳋﻄﺎﺏ ﺇﱃ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﻟﻠﻤﺆﻣﻨﲔ ﻓﺤﺴﺐ ﺑﻞ ﻟﻜﻞ ﺍﻟﺒﺸﺮ ‪ :‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ‬
‫ﺭﺑﻜﻢ ﺃﻱ ﺧﺎﻓﻮﺍ ﻋﺬﺍﺏ ﺍﷲ ﻭﺃﻃﻴﻌﻮﻩ ﺑﺈﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀٌ ﻋﻈﻴﻢ ‪ :‬ﺗﻌﻠﻴﻞ ﻟﻸﻣﺮ‬
‫ﺑﺎﻟﺘﻘﻮﻯ ﺃﻱ ﺃﻥ ﺍﻟﺰﻟﺰﺍﻝ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ ﺃﻣﺮ ﻋﻈﻴﻢ ﻭﺧﻄﺐ ﺟﺴﻴﻢ ﻳﻮﻡ ﺗﺮﻭﻬﻧﺎ ‪ :‬ﺃﻱ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﻌﺼﻴﺐ ﺍﻟﺬﻱ ﺗﺸﺎﻫﺪﻭﻥ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺰﻟﺰﻟﺔ ﻭﺗﺮﻭﻥ ﻫﻮﻝ ﻣﻄﻠﻌﻬﺎ ﺗﺬﻫﻞ ﻛﻞ ﻣﺮﺿﻌ ٍﺔ ﻋﻤﺎ ﺃﺭﺿﻌﺖ ‪ :‬ﺃﻱ ﺗﻐﻔﻞ ﻭﺗﺬﻫﻞ‬
 ‫ﻣﻊ ﺍﻟﺪﻫﺸﺔ ﻭﺷﺪﺓ ﺍﻟﻔﺰﻉ ﻛﻞ ﺃﻧﺜﻰ ﻣﺮﺿﻌﺔ ﻋﻦ ﺭﺿﻴﻌﻬﺎ ’ ﻓﺈﺫﺍ ﺭﺃﺕ ﺫﻟﻚ ﺍﳌﻨﻈﺮ ﻧﺰﻋﺖ ﺛﺪﻳﻬﺎ ﻣﻦ ﻓﻢ ﻃﻔﻠﻬﺎ ﻭﻓﺮﺕ‬
‫ﻋﻦ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ﻭﻫﻮ ﻃﻔﻠﻬﺎ ﺍﻟﺮﺿﻴﻊ !! ﻭﺗﻀﻊ ﻛﻞ ﺫﺍﺕ ﲪ ﹴﻞ ﲪﻠﻬﺎ ‪ :‬ﻭﺗﺴﻘﻂ ﺍﳊﺎﻣﻞ ﻣﺎﰲ ﺑﻄﻨﻬﺎ ﻣﻦ ﻫﻮﻝ‬
‫ﺍﻟﻔﺎﺟﻌﺔ ﻭﺷﺪﺓ ﺍﻟﻮﺍﻗﻌﺔ ‪ ،‬ﻭﺗﺮﻯ ﺍﻟﻨﺎﺱ ﺳﻜﺎﺭﻯ ﻭﻣﺎﻫﻢ ﺑﺴﻜﺎﺭﻯ‪ :‬ﺃﻱ ﺗﺮﺍﻫﻢ ﻳﺘﺮﳓﻮﻥ ﺗﺮﻧﺢ ﺍﻟﺴﻜﺮﺍﻥ ﻣﻦ ﻫﻮﻝ‬
‫ﻣﺎﻳﺪﺭﻛﻬﻢ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺰﻉ ﻭﻣﺎﻫﻢ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺑﺴﻜﺎﺭﻯ ﻣﻦ ﺍﳋﻤﺮ ﻭﻟﻜﻦ ﻋﺬﺍﺏ ﺍﷲ ﺷﺪﻳﺪ ‪ :‬ﺃﻱ ﺃﻥ ﺃﻫﻮﺍﻝ‬
‫ﺍﻟﺴﺎﻋﺔ ﻭﺷﺪﺍﺋﺪﻫﺎ ﺃﻃﺎﺭﺕ‬

‫ﻋﻘﻮﳍﻢ ﻭﺳﻠﺒﺖ ﺃﻓﻜﺎﺭﻫﻢ‪.‬‬

‫ﺃﺧﻲ ﺍﻟﻜﺮﱘ ‪ :‬ﺩﻋﻨﺎ ﻧﺘﺴﺎﺀﻝ )ﺃﻧﺎ ﻭﺃﻧﺖ ( ﻣﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ﻷﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ؟ ﺃﻡ ﺃﻥ ﻋﻨﺪﻧﺎ ﺷﻚ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ؟ ﻛﻼ ‪،‬‬
‫ﺇﻧﻪ ﻛﻼﻡ ﺭﺑﻨﺎ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻﻣﻦ ﺧﻠﻔﻪ ﻭﻭﺍﷲ ﺃﻥ ﻣﺎﺫﻛﺮﻩ ﻟﻨﺎ ﰲ ﻛﺘﺎﺑﻪ ﻭﻣﺎﺻﻮﺭﻩ ﻟﻨﺎ ﻣﻦ‬
‫ﺗﺼﻮﻳﺮ ﻭﻭﺻﻔﻪ ﻟﻨﺎ ﻣﻦ ﻭﺻﻒ ﺳﻮﻑ ﻳﻘﻊ ﺑﺘﻔﺎﺻﻴﻠﻪ ﻭﺻﻮﺭﻩ ﻻﳏﺎﻟﺔ ‪ ،‬ﻓﺎﷲ ﺍﷲ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻹﺳﺘﻌﺪﺍﺩ ﻟﺘﻠﻚ ﺍﻷﻫﻮﺍﻝ ‪،‬‬
‫ﻓﻼ ﻣﻨﺠﻲ ﻭﺍﷲ ﺇﻻ ﺍﷲ ﻭﻻ ﻳﻨﻔﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻣﺎﻗﺪﻡ ‪ ،‬ﺇﻥ ﺧﲑﹰﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮﹰﺍ ﻓﺸﺮ‪ .‬ﺍﻷﻳﺎﻡ ﲤﻀﻲ ﻭﺍﻟﺴﺎﻋﺎﺕ ﲤﺮ‬
‫ﻭﺍﻟﻌﻤﺮ ﻳﺘﻘﺪﻡ ﻭﺍﻟﺴﺎﻋﺔ ﺗﻘﺘﺮﺏ ﻭﻋﻼﻣﺎﻬﺗﺎ ﺍﻟﺼﻐﺮﻯ ﻗﺪ ﺍﻛﺘﻤﻠﺖ ﻭﺍﻟﻜﱪﻯ ﺑﻮﺍﺩﺭﻫﺎ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﻭﺇﺫﺍ ﺟﺎﺀﺕ ﺃﻭﻻﻫﺎ‬
‫ﺗﻠﺘﻬﺎ ﺃﺧﻮﺍﻬﺗﺎ ﻛﻤﺎ ﺗﻨﺨﺮﻁ ﺣﺒﺎﺕ ﺍﳌﺴﺒﺤﺔ ﺇﺫﺍ ﻣﺎﺍﻧﻔﺮﻁ ﻋﻘﺪﻫﺎ‪ ،‬ﻓﻤﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ﳍﺎ ؟ ﻛﻢ ﻫﻮ ﻣﻮﺟﻊ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﻟﻜﻨﻪ‬
‫ﻣﻔﻴﺪ ﻣﺎﺩﻣﻨﺎ ﰲ ﺳﺎﻋﺔ ﺍﻟﻔﺴﺤﺔ ﻭﺯﻣﻦ ﺍﳌﻬﻠﺔ ! ﻧﻌﻢ ﻣﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ﳍﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ ؟ ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻣﱴ ﺍﻟﺴﺎﻋﺔ ؟ ﻗﺎﻝ‪ :‬ﻣﺎﺫﺍ ﺃﻋﺪﺩﺕ ﳍﺎ ؟‪ ...‬ﻧﻌﻢ ﺇﻱ ﻭﺍﷲ ﻣﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ﳍﺎ ؟! ﺃﻋﻤﺎﺭﻧﺎ‬
‫ﳏﺴﻮﺑﺔ ﻭﺃﻳﺎﻣﻨﺎ ﻣﻌﺪﻭﺩﺓ ﻭﻛﻞ ﺳﺎﻋﺔ ﳏﺎﺳﺒﻮﻥ ﻋﻠﻴﻬﺎ ﻓﻤﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ؟ ﻫﻞ ﻧﻨﺘﻈﺮ ﺣﱴ ﻳﺪﺍﳘﻨﺎ ﺍﳌﻮﺕ )ﻭﻣﺎﺃﻗﺮﺏ ﺍﳌﻮﺕ(‬
‫ﺣﱴ ﻧﺒﺪﺃ ﺍﻟﻌﻤﻞ ؟ ﺇﺫﻥ ﺍﲰﻊ ﻗﻮﻝ ﺍﳊﻖ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ :‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﺃﺣﺪﻫﻢ ﺍﳌﻮﺕ ﻗﺎﻝ ﺭﺏ ﺇﺭﺟﻌﻮﻥ ﻟﻌﻠﻲ ﺃﻋﻤﻞ‬
‫ﺻﺎﳊﹰﺎ ﻓﻴﻤﺎ ﺗﺮﻛﺖ ‪ ،‬ﻛﻼ ﺇﻬﻧﺎ ﻛﻠﻤﺔ ﻫﻮ ﻗﺎﺋﻠﻬﺎ ﻭﻣﻦ ﻭﺭﺍﺋﻬﻢ ﺑﺮﺯﺥ ﺇﱃ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ (٩١‬ﻻﲡﻌﻠﻮﺍ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻴﻨﻜﻢ ﻛﺪﻋﺎﺀ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪" :‬ﻻﲡﻌﻠﻮﺍ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻴﻨﻜﻢ ﻛﺪﻋﺎﺀ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ ‪ ،‬ﻗﺪ ﻳﻌﻠﻢ ﺍﷲ ﺍﻟﺬﻳﻦ ﻳﺘﺴﻠﻠﻮﻥ ﻣﻨﻜﻢ ﻟﻮﺍﺫﹰﺍ ‪،‬‬
‫ﻓﻠﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﺃﻥ ﺗﺼﻴﺒﻬﻢ ﻓﺘﻨﺔ ﺃﻭ ﻳﺼﻴﺒﻬﻢ ﻋﺬﺍﺏٌ ﺃﻟﻴﻢ"ﻛﻢ ﻗﺮﺃﻧﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻛﻢ‬
‫ﲰﻌﻨﺎﻫﺎ؟ ﻭﻟﻜﻦ ﻫﻞ ﻭﻋﻴﻨﺎﻫﺎ؟ ﻭﻫﻞ ﺗﻨﺒﻬﻨﺎ ﺇﱃ ﻣﺎﻓﻴﻬﺎ ﻣﻦ ﲢﺬﻳﺮ ؟ ﻧﻌﻢ ‪ ..‬ﺇﻧﻪ ﲢﺬﻳﺮ ﺷﺪﻳﺪ ﺍﻟﻠﻬﺠﺔ ‪ ،‬ﻣﺼﺪﺭﻩ ﻟﻴﺲ ﺃﺣﺪ‬
‫ﻣﻦ ﺍﻟﺒﺸﺮ ﻭﻻ ﺣﱴ ﻧﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻞ ﻫﻮ ﺻﺎﺩﺭ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ ،‬ﻭﻣﻦ ﻣﺎﺫﺍ ﳛﺬﺭﻧﺎ ؟ ﺇﻧﻪ ﳛﺬﺭﻧﺎ ﻣﻦ‬
‫ﳐﺎﻟﻔﺔ ﺃﻣﺮ ﻧﺒﻴﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻓﻠﻠﻨﻈﺮ ﻛﻴﻒ ﺗﻌﺎﻣﻠﻨﺎ ﻣﻊ ﻫﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﺍﻹﳍﻲ ﺍﻟﻌﻈﻴﻢ ! ﻭﻛﻴﻒ ﻛﺎﻥ ﻣﻮﻗﻔﻨﺎ‬
‫ﻣﻨﻪ ؟ ﻫﻞ ﺗﻮﻗﻔﻨﺎ ﻋﻦ ﳐﺎﻟﻔﺔ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻞ ﺍﺗﺒﻌﻨﺎ ﻫﺪﻳﻪ ﰲ ﻛﻞ ﻣﺎﺟﺎﺀ ﺑﻪ ؟ ﻓﻮﻗﻔﻨﺎ ﻋﻨﺪ ﺣﺪﻭﺩ‬
‫ﻣﺎﻬﻧﻰ ﻋﻨﻪ ﻭﺍﻣﺘﺜﻠﻨﺎ ﲟﺎ ﺃﻣﺮ ﺑﻪ ؟ ﻭﻗﺒﻞ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺩﻋﻮﻧﺎ ﳒﺮﻱ ﻣﻘﺎﺭﻧﺔ ﺑﺴﻴﻄﺔ ‪ :‬ﺗﺴﲑ ﺑﺴﻴﺎﺭﺗﻚ ﰲ‬
‫ﺍﻟﻄﺮﻳﻖ ﻓﺈﺫﺍ ﺑﻠﻮﺣﺔ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ ﲢﺬﻳﺮ ‪ :‬ﻣﻨﻌﻄﻒ ﺧﻄﲑ ! ﻓﻬﻞ ﺗﺴﺘﻤﺮ ﺃﻡ ﻬﺗﺪﺉ ﻣﻦ ﺳﺮﻋﺘﻚ ﺣﱴ ﻻﺗﻘﻊ ﰲ ﺍﳌﻨﺤﺪﺭ‬
‫؟ ﻣﺜﺎﻝ ﺁﺧﺮ ‪ :‬ﲡﺪ ﻟﻮﺣﺔ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ ﲢﺬﻳﺮ ‪ :‬ﺧﻄﺮ ﺗﻴﺎﺭ ﻋﺎﻝ ! ﻓﻬﻞ ﺗﻘﺘﺮﺏ ﻣﻨﻪ ﻭﺗﻠﻤﺴﻪ ﺑﻴﺪﻙ ؟! ﻛﻼ ‪..‬‬
‫ﺇﺫﻥ ﻣﺎﺑﺎﻟﻨﺎ ﺃﺧﻲ ﰲ ﺍﷲ ﻧﻘﺮﺃ ﲢﺬﻳﺮ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﺍﻟﺬﻱ ﻻﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻣﻊ ﺫﻟﻚ ﻧﺼﻢ‬
‫ﺁﺫﺍﻧﻨﺎ ﻭﻧﻐﻤﺾ ﻋﻴﻮﻧﻨﺎ ﻭﻧﺴﺘﻤﺮ ﰲ ﻃﺮﻳﻘﻨﺎ ﻏﲑ ﺁﻫﺒﲔ ﲟﺎ ﺣﺬﺭﻧﺎ ﻣﻨﻪ ؟ !! ﺇﻥ ﻫﺬﺍ ﳍﻮ ﺍﳉﻨﻮﻥ ﻭﺍﻟﺘﻬﻮﺭ ﻭﺍﻟﺴﻔﻪ ! ﺃﻣﺎ ﻣﻦ‬
‫ﻛﺎﻥ ﰲ ﺭﺃﺳﻪ ﺫﺭﺓ ﻣﻦ ﻋﻘﻞ ﻓﺈﻧﻪ ﺑﻼﺷﻚ ﺳﻴﺘﻮﻗﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﺑﺪﻝ ﺍﳌﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻟﻔﺎ ﻣﻦ ﺍﳌﺮﺍﺕ‪.‬‬
 ‫ﻛﻢ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻷﻭﺍﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻴﻮﻡ ؟ ‪ ..‬ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﺍﺳﺄﻝ ﻧﻔﺴﻚ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‬
‫ﻭﺣﺎﺳﺒﻬﺎ ﻗﺒﻞ ﺃﻥ ﲢﺎﺳﺐ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳌﻮﱃ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﺎﻛﺎﻥ ﻟﻴﺤﺬﺭ ﻣﻦ ﺷﺊ ﺇﻻ ﻭﻓﻴﻪ ﺧﻄﺮ ﻋﻠﻴﻨﺎ ﰲ ﺩﻧﻴﺎﻧﺎ ﻭﺃﺧﺮﺍﻧﺎ‬
‫‪ ..‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﻓﻠﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﺃﻥ ﺗﺼﻴﺒﻬﻢ ﻓﺘﻨﺔ ﺃﻭ ﻳﺼﻴﺒﻬﻢ ﻋﺬﺍﺏٌ ﺃﻟﻴﻢ‪ ،‬ﺃﻱ ﺗﻨﺰﻝ ﻬﺑﻢ ﳏﻨﺔ ﻋﻈﻴﻤﺔ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﻳﻨﺎﳍﻢ ﻋﺬﺍﺏ ﺷﺪﻳﺪ ﰲ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﳌﺨﺎﻟﻒ ﻳﻔﺘﱳ ﻋﻨﺪ ﻣﻮﺗﻪ ﺳﺎﻋﺔ ﺍﻹﺣﺘﻀﺎﺭ ﺳﺎﻋﺔ ﺍﻟﺘﻨﻤﺤﻴﺺ ﺳﺎﻋﺔ‬
‫ﺃﻥ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻼ ﻳﺼﻤﺪ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻓﻴﻤﻮﺕ ﻋﻠﻰ ﻏﲑ ﺷﺮﻳﻌﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﺨﺘﻢ ﻟﻪ‬
‫ﺑﺸﺮ ﻓﻴﺨﺴﺮ ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ ‪ ،‬ﻭﻗﺪ ﻻﻳﺼﻤﺪ ﺇﺫﺍ ﻣﺎ ﺃﻓﺘﱳ ﰲ ﻗﱪﻩ ﻭﺟﺎﺀﻩ ﺍﳌﻠﻜﺎﻥ ﻳﺴﺄﻻﻧﻪ ﻣﻦ ﺭﺑﻚ ؟ ﻣﺎﺩﻳﻨﻚ ؟ ﻭﻣﻦ‬
‫ﻧﺒﻴﻚ ؟ ﻓﻴﻨﻬﺎﺭ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻓﻼﳚﻴﺐ ‪ ...‬ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﻓﺘﻨﺔ ﺍﶈﻴﺎ ﻭﺍﳌﻤﺎﺕ‪.‬‬
‫ﻓﻼﺑﺪ ﻟﻜﻞ ﻋﻘﻞ ﺃﻥ ﻳﺘﻔﻘﺪ ﻧﻔﺴﻪ ﻭﺃﻥ ﻳﻨﻈﺮ ﺣﻮﻟﻪ ﻭﻳﺘﻔﺤﺺ ﻬﻧﺠﻪ ﻭﻃﺮﻳﻘﻪ ﻫﻞ ﻫﻮ ﻣﻮﺍﻓﻖ ﳍﺪﻱ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﺃﻡ ﺃﻧﻪ ﰲ ﻭﺍ ٍﺩ ﻭﻫﺪﻯ ﺧﲑ ﺍﻟﻌﺒﺎﺩ ﰲ ﻭﺍ ٍﺩ ﺁﺧﺮ ؟ ﺍﻷﻣﺮ ﺟﺪ ﺧﻄﲑ ﻭﺍﻟﻨﺘﻴﺠﺔ ﻻﺗﻈﻬﺮ ﺇﻻ ﰲ ﺳﺎﻋﺔ ﺍﻟﻌﺴﺮ ﻭﺍﻟﺸﺪﺓ‬
‫ﻓﻼ ﻳﻐﺘﺮ ﻋﺎﻗﻞ ﺑﺎﺳﺘﻘﺮﺍﺭ ﺍﻷﻣﻮﺭ ﻭﻫﺪﻭﺀ ﺍﻷﺣﻮﺍﻝ ﻓﺎﻟﻌﱪﺓ ﺑﺎﳌﺂﻝ ﻭﻣﺘﺎﺑﻌﺔ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ‪ ،‬ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﱵ ﺃﺧﱪﻧﺎ‬
‫ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﺗﺮﻛﻨﺎ ﻋﻠﻴﻬﺎ ﻭﺃﻬﻧﺎ ﺑﻴﻀﺎﺀ ﻭﺍﺿﺤﺔ ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ ﻻﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ‪.‬‬

‫ﻓﺘﺶ ﺃﺧﻲ ﰲ ﺍﷲ ﻋﻦ ﺃﻭﺍﻣﺮ ﺍﳌﺼﻄﻔﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﻴﺎﺗﻚ ﻭﺍﻧﻈﺮ ﻛﻢ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻗﺪ ﻭﻗﻌﺖ ﻓﻴﻬﺎ ‪ :‬ﺍﻧﻈﺮ‬
‫ﰲ ﺻﻼﺗﻚ ! ﻭﺗﺬﻛﺮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﱐ ﺃﺻﻠﻰ ‪ ،‬ﺍﻧﻈﺮ ﰲ ﻫﻴﺌﺘﻚ ‪ ،‬ﻟﺒﺎﺳﻚ ؟ ﻛﻢ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻣﺎﺃﺳﻔﻞ ﻣﻦ ﺍﻟﻜﻌﺒﲔ ﻣﻦ ﺍﻹﺯﺍﺭ ﻓﻔﻲ ﺍﻟﻨﺎﺭ ‪ .‬ﺗﻔﻜﺮ ﰲ ﺑﺼﺮﻙ ‪ :‬ﻭﺍﻧﻈﺮ ﻣﺎﺫﺍ ﻬﻧﻴﺖ ﺃﻥ ﺗﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﺮﺍﻡ‪.‬‬
‫ﺗﻔﻜﺮ ﰲ ﲰﻌﻚ ‪ :‬ﻭﺍﻧﻈﺮ ﻣﺎﺫﺍ ﻬﻧﻴﺖ ﺃﻥ ﺗﺴﺘﻤﻊ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﺮﺍﻡ‪ .‬ﺗﻔﻜﺮ ﰲ ﻟﺴﺎﻧﻚ‪ :‬ﺍﻟﻐﻴﺒﺔ ﺍﻟﻨﻤﻴﻤﺔ ﻗﻮﻝ ﺍﻟﺰﻭﺭ‪ ،‬ﻭﻫﻜﺬﺍ‬
‫ﺳﺎﺋﺮ ﺃﻋﻤﺎﻟﻚ ﻭﺗﻌﺎﻣﻼﺗﻚ ﻣﻦ ﺑﻴﻊ ﻭﺷﺮﺍﺀ ﻭﺃﺧﺬ ﻭﻋﻄﺎﺀ ﻭﺗﻌﺎﻣﻞ ﻣﻊ ﺍﻷﻫﻞ ﻭﺍﻷﺭﺣﺎﻡ ﻭﺍﳉﲑﺍﻥ ﻭﺍﳋﺪﻡ ﻭﺍﻟﺴﺎﺋﻘﲔ ﻭﰲ‬
‫ﻛﻞ ﺃﺣﻮﺍﻟﻚ ‪ ..‬ﺗﻔﻜﺮ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺣﺎﺳﺐ ﻧﻔﺴﻚ ﰲ ﻇﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻋﻤﻞ ﻓﻴﻬﺎ ﻓﻜﺮﻙ ﻓﻤﺎ ﺧﻠﻖ ﺍﷲ ﻟﻨﺎ ﺍﻟﻌﻘﻮﻝ‬
‫ﺇﻻ ﻟﻨﺘﻔﻜﺮ ﻬﺑﺎ ﻭﻧﺘﻬﺘﺪﻱ ﻬﺑﺎ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﻛﻞ ﺇﰒ ﻭﺍﻟﻔﻮﺯ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‬
‫ﻭﻧﺴﺄﻟﻪ ﺃﻥ ﳚﻌﻞ ﺃﻗﻮﺍﻟﻨﺎ ﻭﺃﻋﻤﺎﻟﻨﺎ ﻣﻮﺍﻓﻘﺔ ﳍﺪﻯ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺃﻥ ﳚﻌﻠﻨﺎ ﻋﻠﻰ ﻫﺪﻳﻪ ﺳﺎﺋﺮﻳﻦ ﻭﺑﺴﻨﺘﻪ‬
‫ﻣﺘﻤﺴﻜﲔ ﻭﻋﻠﻰ ﺃﺛﺮﻩ ﻣﻘﺘﻔﲔ ﺇﻧﻪ ﲰﻴﻊ ﳎﻴﺐ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﲑ ﻣﻦ ﳒﻮﺍﻫﻢ ﺇﻻ ﻣﻦ ﺃﻣﺮ ﺑﺼﺪﻗ ٍﺔ‪ .....‬ﺍﻻﻳﺔ‬

‫) ‪ ( ٩٢‬ﻻﺧﲑ ﰲ ﻛﺜ ﹴ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‬
‫ﻑ ﺃﻭ ﺇﺻﻼ ﹴ‬ ‫ﲑ ﻣﻦ ﳒﻮﺍﻫﻢ ﺇﻻ ﻣﻦ ﺃﻣﺮ ﺑﺼﺪﻗ ٍﺔ ﺃﻭ ﻣﻌﺮﻭ ٍ‬ ‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪ " :‬ﻻﺧﲑ ﰲ ﻛﺜ ﹴ‬
‫ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺕ ﺍﷲ ﻓﺴﻮﻑ ﻧﺆﺗﻴﻪ ﺃﺟﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ "‬
‫ﻭﻳﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ) :‬ﺃﻻ‬
‫ﺃﺧﱪﻛﻢ ﺑﺄﻓﻀﻞ ﻣﻦ ﺩﺭﺟﺔ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﺪﻗﺔ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﺑﻠﻰ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﻓﺈﻥ ﻓﺴﺎﺩ ﺫﺍﺕ ﺍﻟﺒﲔ‬
‫ﻫﻲ ﺍﳊﺎﻟﻘﺔ‪ ،‬ﻻﺃﻗﻮﻝ ﲢﻠﻖ ﻟﺸﻌﺮ ﻭﻟﻜﻦ ﲢﻠﻖ ﺍﻟﺪﻳﻦ(‪.‬‬

‫ﻓﺎﷲ ﺃﻛﱪ ﻣﺎﺃﻋﻈﻢ ﺃﺟﺮ ﻭﺛﻮﺍﺏ ﺍﻹﺻﻼﺡ ﺑﲔ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﺘﺨﺎﺻﻤﲔ ﺍﻟﺬﻳﻦ ﻧﺰﻕ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﻨﻬﻢ ﻓﺄﻭﻏﺮ ﺻﺪﺭﻭﻫﻢ ﻭﺃﺣﻞ‬
‫ﺍﻟﻌﺪﺍﻭﺓ ﳏﻞ ﺍﻷﺧﻮﺓ ﻭﺍﻟﻘﻄﻴﻌﺔ ﻣﻜﺎﻥ ﺍﻟﻮﺻﻞ‪.‬‬
‫ﺇﺧﻮﰐ ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻌﻈﻴﻢ ﻗﺪ ﺟﻬﻞ ﻓﻀﻠﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻨﺠﺪ ﺍﳋﺼﻮﻣﺎﺕ ﺗﺴﺘﻤﺮ ﺑﺎﻟﺸﻬﻮﺭ ﺑﻞ ﺍﻟﺴﻨﲔ‬
 ‫ﻒ ﺑﺸﺄﻧﻪ ﻭﻛﻞﹲ ﻣﺸﻐﻮﻝ ﺑﻨﻔﺴﻪ‪.‬‬ ‫ﺍﻟﻌﺪﻳﺪﺓ ﺑﲔ ﺍﻷﻫﻞ ﻭﺍﻷﺧﻮﺍﻥ ﻭﺍﳉﲑﺍﻥ ﻭﻻﲡﺪ ﻣﻦ ﻳﺴﻌﻰ ﻟﻠﺼﻠﺢ ﺑﻴﻨﻬﻢ‪ ،‬ﻛﻞﹲ ﻣﻜﺘ ٍ‬
‫ﻓﻴﺘﺮﻛﻮﻥ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻟﻠﺸﻴﻄﺎﻥ ﻳﻮﻗﺪ ﻧﺎﺭ ﺍﻟﻔﺘﻨﺔ ﺑﻴﻨﻬﻤﺎ ﻭﻳﺰﻳﺪﻫﺎ ﺇﺷﺘﻌﺎ ﹰﻻ ﺣﱴ ﻳﺴﺘﻔﺤﻞ ﺍﻷﻣﺮ ﻭﺗﻘﻊ ﺍﻟﻄﺎﻣﺔ ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﺍﻟﺼﺎﳊﻮﻥ ﻏﺎﻓﻠﻮﻥ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ‪ ،‬ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﺯﻛﺎﻩ ﺍﷲ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﻭﺍﻣﺘﺪﺣﻪ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ‬
‫ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺩﺭﺟﺔ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﺪﻗﺔ ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻲ ﻣﻦ‬
‫ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ ﻭﺃﺟﻠﻬﺎ ﺑﻼﺷﻚ ﻭﻟﻜﻦ ﺍﻟﺼﻠﺢ ﺧﲑ ﻭﺃﻋﻈﻢ‪ .‬ﻭﻛﻢ ﻣﻦ ﺻﺎﺋﻢ ﻗﺎﺋﻢ ﻣﺼﻞ ﻭﻟﻜﻨﻪ ﻻﻳﺴﻌﻰ ﻟﻺﺻﻼﺡ ﺑﲔ‬
‫ﺍﳌﺘﺨﺎﺻﻤﲔ ﻣﻦ ﺃﻫﻠﻪ ﻭﺟﲑﺍﻧﻪ ﻭﻣﺎﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﺃﻓﻀﻞ ﻣﻦ ﻋﺒﺎﺩﺗﻪ ﻹﻥ ﻋﺒﺎﺩﺗﻪ ﺧﲑﻫﺎ ﻣﻘﺘﺼﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻣﺎ ﺇﺻﻼﺣﻪ‬
‫ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﺨﲑﻩ ﻋﺎﻡ ﻭﻣﺘﻌﺪ ﺇﱃ ﻏﲑﻩ‪.‬‬
‫ﻭﻗﺪ ﺫﻡ ﺍ ﷲ ﺗﻌﺎﱃ ﺍﳋﺼﻮﻣﺔ ﻭﺍﻟﻘﻄﻴﻌﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻷﻬﻧﺎ ﺗﺘﻨﺎﰱ ﻣﻊ ﻣﺒﺪﺃ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪ :‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺃﺧﻮﺓ‪ .‬ﻭﺗﻮﻋﺪ‬
‫ﻼ ﺣﱴ ﻳﺼﻄﻠﺤﺎ ‪ ،‬ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺍﳌﺘﻘﺎﻃﻌﲔ ﺑﺄﻥ ﻻﻳﻐﻔﺮ ﳍﻢ ﻭﻻﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻋﻤ ﹰ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﺗُﻌﺮﺽ ﺍﻷﻋﻤﺎﻝ ﰲ ﻛﻞ ﺃﺛﻨﲔ ﻭﲬﻴﺲ ﻓﻴﻐﻔﺮ ﺍﷲ ﻟﻜﻞ ﺃﻣﺮﻱﺀ ﻻﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴﺌﺎﹰ‪ ،‬ﺇﻻ ﺇﻣﺮﺀﹰﺍ‬
‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺧﻴﻪ ﺷﺤﻨﺎﺀ ﻓﻴﻘﻮﻝ ‪ :‬ﺍﺗﺮﻛﻮﺍ ﻫﺬﻳﻦ ﺣﱴ ﻳﺼﻄﻠﺤﺎ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪ .‬ﻭﺃﻣﺮﻧﺎ ﻣﻌﺎﺷﺮ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺴﻌﻲ ﰲ‬
‫ﺍﻷﺻﻼﺡ‪ :‬ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ‪.‬‬

‫ﻓﻬﻼ ﻧﻈﺮﻧﺎ ﺃﺧﻮﰐ ﻓﻴﻤﻦ ﺣﻮﻟﻨﺎ ﻣﻦ ﺯﻣﻼﺋﻨﺎ ﺃﻭ ﺃﺧﻮﺍﻧﻨﺎ ﺃﻭ ﺟﲑﺍﻧﻨﺎ ﳑﻦ ﻧﺰﻕ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﻨﻬﻢ ﻭﺃﻭﻗﻊ ﺑﻴﻨﻬﻢ ﺍﻟﻘﻄﻴﻌﺔ‬
‫ﻭﺍﻟﺒﻐﻀﺎﺀ ﻓﺴﻌﻴﻨﺎ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺼﻠﺢ ؟ ﻓﺈﻥ ﰎ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﻳﺪﻳﻨﺎ ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ﻋﻠﻰ ﺗﻮﻓﻴﻘﻪ ﻭﻫﻨﻴﺌﺎﹰ ﻟﻨﺎ ﲟﻮﻋﻮﺩ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ﻭﺇﻥ ﱂ ﻳﻜﺘﺐ ﻟﻨﺎ ﺍﻟﺘﻮﻓﻴﻖ ﰲ ﻣﻬﻤﺘﻨﺎ ﻓﻘﺪ ﺃﺩﻳﻨﺎ ﻣﺎﻋﻠﻴﻨﺎ ﻭﺳﻠﻤﻨﺎ ﻣﻦ ﺍﻹﰒ‪ .‬ﻭﷲ ﺩﺭ ﺍﻟﻘﺎﺋﻞ ‪:‬‬
‫ﺇﻥ ﺍﳌﻜﺎﺭﻡ ﻛﻠﻬﺎ ﻟﻮ ﺣﺼﻠﺖ ‪ ......‬ﺭﺟﻌﺖ ﲨﻠﺘﻬﺎ ﺇﱃ ﺷﻴﺌﲔ‬
‫ﺗﻌﻈﻴﻢ ﺃﻣﺮ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ‪ ......‬ﻭﺍﻟﺴﻌﻲ ﰲ ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ‬
‫ﻼ ﻣﺘﻘﺒ ﻼﹰ ﻭﺭﺯﻗﹰﺎ ﻭﺍﺳﻌﹰﺎ ﻭﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﺫﺍﻛﺮﹰﺍ ﻭﺇﳝﺎﻧﹰﺎ ﺧﺎﻟﺼﹰﺎ ﻭﻫﺐ ﻟﻨﺎ ﺇﻧﺎﺑﺔ ﺍﳌﺨﻠﺼﲔ‬
‫ﺍﻟﻠﻬﻢ ﺍﺭﺯﻗﻨﺎ ﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﻭﺧﺸﻮﻉ ﺍﳌﺨﺒﺘﲔ ﻭﺃﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﲔ ﻭﺃﺻﻠﺢ ﺫﺍﺕ ﺑﻴﻨﻨﺎ ﻭﺇﲨﻊ ﻗﻠﻮﺑﻨﺎ ﻋﻠﻰ ﺍﳋﲑ ﻳﺎﺃﻓﻀﻞ ﻣﻦ ﺭﺟﻲ ﻭﻗﺼﺪ ﻭﺃﻛﺮﻡ ﻣﻦ‬
‫ﺳﺌﻞ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﻟﻮﺍﻟﺪﻳﻨﺎ ﻭﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺑﺮﲪﺘﻚ ﻳﺎﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬
‫)‬

‫‪ ( ٩٣‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﻄﺎﻥ ﳌﺎﻗﻀﻲ ﺍﻷﻣﺮ ﺇﻥ ﺍﷲ ﻭﻋﺪﻛﻢ ﻭﻋﺪ ﺍﳊﻖ ﻭﻭﻋﺪﺗﻜﻢ ﻓﺄﺧﻠﻔﺘﻜﻢ‪....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " ﻭﻗﺎﻝ ﺍﻟﺸﻴﻄﺎﻥ ﳌﺎﻗﻀﻲ ﺍﻷﻣﺮ ﺇﻥ ﺍﷲ ﻭﻋﺪﻛﻢ ﻭﻋﺪ ﺍﳊﻖ ﻭﻭﻋﺪﺗﻜﻢ ﻓﺄﺧﻠﻔﺘﻜﻢ ﻭﻣﺎﻛﺎﻥ ﱄ ﻋﻠﻴﻜﻢ ﻣﻦ‬
‫ﺳﻠﻄﺎﻥ ﺇﻻ ﺃﻥ ﺩﻋﻮﺗﻜﻢ ﻓﺎﺳﺘﺠﺒﺘﻢ ﱄ ﻓﻼﺗﻠﻮﻣﻮﱐ ﻭﻟﻮﻣﻮﺍ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻣﺎﺃﻧﺎ ﲟﺼﺮﺧﻜﻢ ﻭﻣﺎﺃﻧﺘﻢ ﲟﺼﺮﺧﻲ‪ ،‬ﺇﱐ ﻛﻔﺮﺕ ﲟﺎ‬
‫ﺃﺷﺮﻛﺘﻤﻮﻥ ﻣﻦ ﻗﺒﻞ ﺇﻥ ﺍﻟﻈﺎﳌﲔ ﳍﻢ ﻋﺬﺍﺏٌ ﺃﻟﻴﻢ"‪.‬‬

‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺴﻤﻰ ﺧﻄﺒﺔ ﺇﺑﻠﻴﺲ ﺫﻛﺮ ﺍﳊﺴﻦ ﻛﻤﺎ ﰲ ﺍﻟﻘﺮﻃﱯ‪ :‬ﺃﻥ ﺇﺑﻠﻴﺲ ﻳﻘﻒ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺧﻄﻴﺒﹰﺎ ﰲ ﺟﻬﻨﻢ ﻋﻠﻰ ﻣﻨﱪ‬
‫ﻣﻦ ﻧﺎﺭ ﻳﺴﻤﻌﻪ ﺍﳋﻼﺋﻖ ﲨﻴﻌﹰﺎ‪ .‬ﻭﻗﻴﻞ ﺃﻧﻪ ﳜﻄﺐ ﺧﻄﺒﺘﻪ ﻫﺬﻩ ﺑﻌﺪﻣﺎ ﻳﺴﻤﻊ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻳﻠﻮﻣﻮﻧﻪ ﻭﻳﻘﺮﻋﻮﻧﻪ ﻋﻠﻰ ﺃﻥ ﺃﻏﻮﺍﻫﻢ‬
‫ﺣﱴ ﺩﺧﻠﻮﺍ ﺍﻟﻨﺎﺭ‪ .‬ﻓﻴﻘﻮﻝ ﳍﻢ‪ :‬ﺇﻥ ﺍﷲ ﻭﻋﺪﻛﻢ ﻭﻋﺪ ﺍﳊﻖ ﺃﻱ ﻭﻋﺪﻛﻢ ﻭﻋﺪﹰﺍ ﺣﻘﹰﺎ ﺑﺈﻥ ﻳﺜﻴﺐ ﺍﳌﻄﻴﻊ ﻭﻳﻌﺎﻗﺐ ﺍﻟﻌﺎﺻﻲ‬
‫ﻓﻮﰱ ﻟﻜﻢ ﻭﻋﺪﻩ‪ ،‬ﻭﻭﻋﺪﺗﻜﻢ ﻓﺄﺧﻠﻔﺘﻜﻢ ﺃﻱ ﻭﻋﺪﺗﻜﻢ ﺃﻻ ﺑﻌﺚ ﻭﻻﺛﻮﺍﺏ ﻭﻻﻋﻘﺎﺏ ﻓﻜﺬﺑﺘﻜﻢ ﻭﺃﺧﻠﻔﺘﻜﻢ ﺍﻟﻮﻋﺪ‪،‬‬
 ‫ﻭﻣﺎﻛﺎﻥ ﱄ ﻋﻠﻴﻜﻢ ﻣﻦ ﺳﻠﻄﺎﻥ ﺃﻱ ﱂ ﻳﻜﻦ ﱄ ﻗﺪﺭﺓ ﻭﺗﺴﻠﻂ ﻋﻠﻴﻜﻢ ﺇﻻ ﺃﻥ ﺩﻋﻮﺗﻜﻢ ﻓﺎﺳﺘﺠﺒﺘﻢ ﱄ ﺃﻱ ﺑﺎﻟﻮﺳﻮﺳﺔ‬
‫ﻭﺍﻟﺘﺰﻳﲔ ﻓﺎﺳﺘﺠﺒﺘﻢ ﱄ ﺑﺎﺧﺘﻴﺎﺭﻛﻢ‪ ،‬ﻓﻼﺗﻠﻮﻣﻮﱐ ﻭﻟﻮﻣﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺃﻱ ﻻﺗﺮﺟﻌﻮﺍ ﺑﺎﻟﻠﻮﻡ ﻋﻠﻲ ﺍﻟﻴﻮﻡ ﻭﻟﻜﻦ ﻟﻮﻣﻮﺍ ﺃﻧﻔﺴﻜﻢ‬
‫ﻓﺎﻟﺬﻧﺐ ﺫﻧﺒﻜﻢ ‪ ،‬ﻣﺎﺃﻧﺎ ﲟﺼﺮﺧﻜﻢ ﻭﻣﺎﺃﻧﺘﻢ ﲟﺼﺮﺧﻲ ﺃﻱ ﻣﺎﺃﻧﺎ ﲟﻐﻴﺜﻜﻢ ﻭﻻﺃﻧﺘﻢ ﲟﻐﻴﺜﻲ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﺇﱐ ﻛﻔﺮﺕ‬
‫ﲟﺎﺃﺷﺮﻛﺘﻤﻮﻥ ﻣﻦ ﻗﺒﻞ ﺃﻱ ﻛﻔﺮﺕ ﺑﺈﺷﺮﺍﻛﻜﻢ ﱄ ﻣﻊ ﺍﷲ ﰲ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺇﻥ ﺍﻟﻈﺎﳌﲔ ﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﺃﻱ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﳍﻢ‬
‫ﻋﺬﺍﺏ ﻣﺆﱂ‪ .‬ﻫﻜﺬﺍ ﻳﻜﺸﻒ ﺇﺑﻠﻴﺲ ﻋﻦ ﻋﺪﺍﻭﺗﻪ ﻹﺑﻦ ﺁﺩﻡ ﻭﻳﻌﺘﺮﻑ ﲞﺬﻻﻧﻪ ﻟﻪ ﻟﻴﺰﻳﺪﻩ ﺣﺴﺮﺓ ﻭﻧﺪﻣﹰﺎ‪.‬‬

‫ﻋﺒﺎﺩﺍﷲ ﺇﻥ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺣﺬﺭﻧﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺍﻟﻐﺮﻭﺭ ﺍﳋﺪﺍﻉ ﻭﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﻣﻠﻴﺌﺔ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﲢﺬﺭﻧﺎ ﻣﻦ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﻭﺳﻮﺳﺘﻪ ﻭﺗﺰﻳﻴﻨﻪ ﻟﻠﻔﻮﺍﺣﺶ ﻭﺍﳌﻌﺎﺻﻲ ﻭﻣﻊ ﺫﻟﻚ ﻣﺎﺃﻛﺜﺮ ﻣﺎﳜﺪﻋﻨﺎ ﻭﻣﺎﺃﻛﺜﺮ ﻣﺎﻧﻨﺠﺮﻑ ﰲ ﻃﺮﻳﻘﻪ ﻫﺬﻩ‬
‫ﲨﻠﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﲢﺬﺭﻧﺎ ﻣﻦ ﺇﺑﻠﻴﺲ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ":‬ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻜﻢ ﻋﺪﻭ ﻓﺎﲣﺬﻭﻩ ﻋﺪﻭﺍ ﺇﳕﺎ ﻳﺪﻋﻮﺍ ﺣﺰﺑﻪ‬
‫ﻟﻴﻜﻮﻧﻮﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻌﲑ"‪" ....‬ﻭﻻﻳﺼﺪﻧﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻧﻪ ﻟﻜﻢ ﻋﺪﻭ ﻣﺒﲔ "‪ "....‬ﻭﻻﺗﺘﺒﻌﻮﺍ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻧﻪ‬
‫ﻟﻜﻢ ﻋﺪﻭ ﻣﺒﲔ" ‪ " ...‬ﻳﻌﺪﻫﻢ ﻭﳝﻨﻴﻬﻢ ﻭﻣﺎﻳﻌﺪﻫﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻻ ﻏﺮﻭﺭﺍ" ‪ " ...‬ﻳﺎﺑﲏ ﺁﺩﻡ ﻻﻳﻔﺘﺘﻨﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻛﻤﺎ ﺃﺧﺮﺝ‬
‫ﺃﺑﻮﻳﻜﻢ ﻣﻦ ﺍﳉﻨﺔ ‪ "...‬ﻛﺘﺐ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﻦ ﺗﻮﻻﻩ ﻓﺄﻧﻪ ﻳﻀﻠﻪ ﻭﻳﻬﺪﻳﻪ ﺇﱃ ﻋﺬﺍﺏ ﺍﻟﺴﻌﲑ" ‪ " ...‬ﺍﺳﺘﺤﻮﺫ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻓﺄﻧﺴﺎﻫﻢ ﺫﻛﺮ ﺍﷲ ﺃﻭﻟﺌﻚ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻻ ﺇﻥ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ" ‪ .‬ﻭﻏﲑﻫﺎ ﻛﺜﲑ‪ .‬ﻓﻬﻼ ﺍﺗﻌﻈﻨﺎ ﻋﺒﺎﺩ ﺍﷲ‬
‫ﺑﻮﺍﻋﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻧﺬﻳﺮ ﺍﻟﺮﲪﻦ‪ ،‬ﺇﻧﻪ ﻛﻼﻡ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻛﻼﻡ ﺍﷲ ﻣﺰﻳﺪ ﺑﻴﺎﻥ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ‬
‫ﻧﻌﻮﺫ ﺑﻚ ﺃﻥ ﻧﻈﻞ ﺃﻭ ﻧُﻈﻞ ﺃﻭ ﻧﺰﻝ ﺃﻭ ﻧُﺰﻝ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﳘﺰﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﺍﻟﻠﻬﻢ‬
‫ﺍﻋﺼﻤﻨﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﻭﺳﻮﺳﺘﻪ ﻭﳘﺰﻩ ﻭﳌﺰﻩ‪.‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬

‫) ‪ ( ٩٤‬ﻭﻻﻳﺰﺍﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺗﺼﻴﺒﻬﻢ ﲟﺎ ﺻﻨﻌﻮﺍ ﻗﺎﺭﻋﺔ‪ ...‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪.. " :‬ﻭﻻﻳﺰﺍﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺗﺼﻴﺒﻬﻢ ﲟﺎ ﺻﻨﻌﻮﺍ ﻗﺎﺭﻋﺔ ﺃﻭ ﲢﻞ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺩﺍﺭﻫﻢ ﺣﱴ ﻳﺄﰐ ﻭﻋﺪ ﺍﷲ ﺇﻥ ﺍﷲ‬
‫ﻻﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ"‬

‫ﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ‪ :‬ﻣﺎﻓﺮﻃﻨﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺷﻲﺀ ‪ ..‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻛﺄﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺎ ﺃﻧﺰﻟﺖ ﺇﻻ ﰲ ﺍﻟﻘﻮﻡ ﻭﻣﺎﻳﻌﻴﺸﻮﻧﻪ ﻣﻦ‬
‫ﺃﺣﺪﺍﺙ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺎﺕ!‪ .‬ﻭﻻﻏﺮﻭ ﻓﻜﺘﺎﺏ ﺍﷲ ﺻﺎﱀ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ .‬ﻫﺎﻫﻲ ﺍﻟﻨﻜﺒﺎﺕ ﻭﺍﻟﺮﺯﺍﻳﺎ ﺗﺘﻮﺍﱃ ﻋﻠﻴﻬﻢ ‪،‬‬
‫ﺗﻨﺎﻝ ﻣﺼﺎﳊﻬﻢ ﰲ ﺍﳋﺎﺭﺝ ﻭﺗﻘﻊ ﻗﺮﻳﺒﺎ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﻭﺃﺧﲑﺍ ﻫﺎﻫﻲ ﺗﻘﻊ ﰲ ﻋﻘﺮ ﺩﺍﺭﻫﻢ ﻗﺎﺭﻋﺔ ﺩﺍﻫﻴﺔ ﻣﻨﺬﺭﺓ ﻓﻬﻞ‬
‫ﻳﺴﺘﻴﻘﻈﻮﻥ ﻭﻫﻞ ﻳﺘﻨﺒﻬﻮﻥ ﺇﱃ ﻋﺎﻗﺒﺔ ﻇﻠﻤﻬﻢ ﻭﻋﺪﻭﺍﻬﻧﻢ ﻭﻣﺴﺎﻧﺪﻬﺗﻢ ﻟﻠﻈﺎﱂ ﺍﳌﻌﺘﺪﻱ ﻋﻠﻰ ﺍﳌﻈﻠﻮﻡ ﺍﻟﱪﻱﺀ ؟ ﺃﻡ ﻳﺴﺘﻤﺮﻭﻥ ﰲ‬
‫ﻏﻴﻬﻢ ﻭﺟﱪﻭﻬﺗﻢ ﻭﻃﻐﻴﺎﻬﻧﻢ ﺣﱴ ﻳﺄﰐ ﻭﻋﺪ ﺍﷲ ؟ ﺇﻥ ﺍﷲ ﻻﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ‪.‬‬
‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﻦ ﻳﺼﺪﻕ ﻣﺎﺟﺮﻯ ؟ ﻭﻣﻦ ﻛﺎﻥ ﻳﺘﻮﻗﻊ ﺃﻥ ﻳﻘﻊ ﻣﺎﻭﻗﻊ ؟ ﻭﻟﻜﻦ ﻟﻌﻠﻬﺎ ﺩﻋﻮﺓ ﻣﻈﻠﻮﻡ ﻣﻦ ﺃﺭﺽ ﺍﻹﺳﺮﺍﺀ‬
‫ﻭﺍﳌﻌﺮﺍﺝ ‪ ،‬ﻣﻦ ﻳﺪﺭﻱ ؟ ﻟﻌﻠﻬﺎ ﺩﻋﻮﺓ ﺣﺮﻯ ﺻﺪﺭﺕ ﻣﻦ ﻗﻠﺐ ﺃﺏ ﻣﻜﻠﻮﻡ ﻋﻠﻰ ﻓﻘﺪ ﻓﻠﺬﺓ ﻛﺒﺪﻩ‪ ،‬ﺟﻔﺎﻩ ﺍﻟﻜﺮﻯ ﻭﺃﻗﺾ‬
‫ﻣﻀﺠﻌﻪ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻓﻘﺎﻡ ﰲ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻳﺼﻠﻲ ﻭﻳﺪﻋﻮ ‪ ،‬ﺃﻭ ﻟﻌﻠﻬﺎ ﺯﻓﺮﺓ ﺃﻡ ﺛﻜﻠﻰ ﺑﻔﻘﺪ ﻭﻟﻴﺪﻫﺎ‪ ،‬ﺗﻔﻄﺮ ﻓﺆﺍﺩﻫﺎ ﻣﻦ ﺍﻟﺒﻜﺎﺀ‬
‫ﻭﺳﺎﻟﺖ ﺩﻣﻮﻋﻬﺎ ﻛﺎﻷﻬﻧﺎﺭ ﻓﻠﻢ ﲡﺪ ﳍﺎ ﻧﺎﺻﺮﹰﺍ ﺇﻻ ﺍﷲ ﻭﱂ ﺗﻜﻦ ﳍﺎ ﺣﻴﻠﺔ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ﻓﺎﻧﻄﻠﻘﺖ ﻣﻨﻬﺎ ﰲ ﺟﻨﺢ ﺍﻟﻈﻼﻡ ﺩﻋﻮﺓ‬
‫ﻣﻦ ﺍﻟﻘﻠﺐ ﳑﺰﻭﺟﺔ ﺑﺎﻟﺪﻣﻮﻉ ﻭﺍﻵﻫﺎﺕ ﻓﺼﺎﺩﻓﺖ ﺳﺎﻋﺔ ﺍﺳﺘﺠﺎﺑﺔ ﻓﻜﺎﻥ ﻣﺎﻛﺎﻥ ‪ ..‬ﺃﱂ ﳜﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺍﻟﺬﻱ‬
‫ﻻﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮىﻌﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ :‬ﺃﻥ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﷲ ﺣﺠﺎﺏ‪ .‬ﻣﻦ ﻳﺪﺭﻱ ﺭﲟﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﺴﺒﺐ ﰲ ﻣﺎﺟﺮﻯ؟!‬
 ‫ﻭﻟﻜﻦ ﻫﻞ ﻳﻌﻲ ﺍﻟﻘﻮﻡ ﻫﻨﺎﻙ ﺃﻥ ﻫﺬﺍ ﺑﺴﺒﺐ ﻣﺎﺟﻨﺘﻪ ﺃﻳﺪﻳﻬﻢ ﻭﺃﻗﺘﺮﻓﺘﻪ ﺃﺳﻠﺤﺘﻬﻢ ﺍﻟﱵ ﳝﺪﻭﻥ ﻬﺑﺬﺍ ﺍﻟﺒﺎﻏﻲ ﺍﳌﻌﺘﺪﻱ ﻟﻴﻘﺘﻞ‬
‫ﺍﻷﺑﺮﻳﺎﺀ ؟‬
‫ﻫﻞ ﻳﺘﻌﻈﻮﻥ ﺑﻌﺪ ﺃﻥ ﺫﺍﻗﻮﺍ ﺃﱂ ﺍﻟﻈﻠﻢ ﺳﺎﻋﺔ ﻣﻦ ﻬﻧﺎﺭ ؟ ‪ -‬ﻻﺷﻚ ﺃﻥ ﻣﺎﻭﻗﻊ ﻷﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺫﻫﺒﺖ ﺃﺭﻭﺍﺣﻬﻢ ﺇﳕﺎ ﻫﻮ‬
‫ﻣﻦ ﺍﻟﻈﻠﻢ ‪ ..‬ﻷﻬﻧﻢ ﺃﺑﺮﻳﺎﺀ ﻻﺫﻧﺐ ﳍﻢ ‪ -‬ﻭﻟﻜﻦ ﻣﺎﺃﻛﺜﺮ ﺍﳌﻈﻠﻮﻣﲔ ﰲ ﺍﻟﻌﺎﱂ ﻭﻣﺎﺃﻛﺜﺮ ﺍﻟﻈﺎﳌﲔ ﻭﺃﻋﻮﺍﻬﻧﻢ !‬
‫ﻫﻞ ﻳﺘﻌﻈﻮﻥ ﺑﻌﺪ ﺃﻥ ﲡﺮﻋﻮﺍ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺍﻟﻘﺎﺳﻲ ﻭﺷﺮﺑﻮﺍ ﻣﻦ ﻧﻔﺲ ﺍﻟﻜﺄﺱ ﻭﻋﺎﻧﻮﺍ ﻣﻦ ﺃﱂ ﺍﳌﺄﺳﺎﺓ ؟ ﻓﻴﻜﻔﻮﺍ ﻋﻦ ﻧﺼﺮﺓ‬
‫ﺍﻟﻈﻠﻤﺔ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻘﺮﺩﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ ؟‬

‫ﺱ ﻭﻟﻜﻦ ﻣﻦ ﺍﻵﻥ ﻓﺼﺎﻋﺪﹰﺍ ﺳﻮﻑ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻰ ﻛﻞ ﺃﻡ ﻓﻘﺪﺕ ﻭﺣﻴﺪﻫﺎ ﰲ ﻫﺬﻩ ﺍﳌﺄﺳﺎﺓ ﺃﻥ‬ ‫ﺱ ﻗﺎ ﹴ‬
‫ﻧﻌﻢ ﺇﻧﻪ ﺩﺭ ﹴ‬
‫ﺗﺘﺬﻛﺮ ﺃﻡ ﳏﻤﺪ ﺍﻟﺪﺭﺓ ﻭﺃﻥ ﺗﺘﺨﻴﻞ ﻛﻴﻒ ﻧﺎﻣﺖ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻟﻴﻠﺔ ﻓﺮﺍﻕ ﻓﻠﺬﺓ ﻛﺒﺪﻫﺎ ‪..‬ﻭﺃﻥ ﲢﺲ ﲟﻌﺎﻧﺎﺓ ﺃﻡ ﺍﻟﻄﻔﻠﺔ ﺇﳝﺎﻥ‬
‫ﺍﻟﱪﻳﺌﺔ ﺍﻟﱵ ﱂ ﺗﺘﺠﺎﻭﺯ ﺷﻬﻮﺭﻫﺎ ﺍﻟﺴﺘﺔ ﻭﺃﻥ ﺗﻌﺮﻑ ﻛﻴﻒ ﻛﺎﻧﺖ ﺗﺼﺎﺭﻉ ﺍﻷﺣﺰﺍﻥ ‪ ..‬ﺁﻩ ﻣﺎﺃﺻﻌﺐ ﺍﻟﻈﻠﻢ!‬
‫ﻭﻣﻦ ﺍﻵﻥ ﻟﻦ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻰ ﺍﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻧﺎﻣﻮﺍ ﰲ ﺍﻟﻌﺮﺍﺀ ﺃﻥ ﳛﺴﻮﺍ ﲟﺄﺳﺎﺓ ﺍﳌﺸﺮﺩﻳﻦ ﰲ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ‪..‬‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺂﺳﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﻼﺩﻫﻢ ﺿﻠﻴﻌ ﹰﺔ ﻓﻴﻬﺎ ‪..‬ﺇﻥ ﻬﺗﺪﱘ ﺍﳌﻨﺎﺯﻝ ‪ ..‬ﻭﺍﻟﺒﻜﺎﺀ ‪ ..‬ﻭﺍﻟﻔﺮﺍﻕ ‪ ..‬ﻭﺍﻟﺘﺮﻣﻞ ‪ ..‬ﻭﺍﻟﻴﺘﻢ‬
‫‪..‬ﻭﺍﳉﻨﺎﺋﺰ ‪..‬ﻭﺍﻟﺪﻣﺎﺀ ‪ ..‬ﻭﺍﳌﻮﺕ ‪ ..‬ﻭﺍﻟﻌﺰﺍﺀ ‪ ..‬ﻛﻠﻬﺎ ﻣﻦ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻘﻬﺮ ‪ ..‬ﻣﺮﺕ ﺑﺎ ﻟﻘﻮﻡ ﻟﻴﻠﺔ ﻭﺫﺍﻗﻮﺍ ﻣﺮﺍﺭﻬﺗﺎ ‪..‬‬
‫ﻓﻬﻞ ﻳﺘﺬﻛﺮﻭﻥ ﺃﻬﻧﺎ ﺃﺻﺒﺤﺖ ﺟﺰ ًﺀ ﻣﻦ ﺣﻴﺎﺓ ﺃﻗﻮﺍﻡ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﺗﻨﺎﻡ ﺣﻴﺚ ﻳﻨﺎﻣﻮﻥ ﻭﺗﻘﻴﻞ ﺣﻴﺚ ﻳﻘﻴﻠﻮﻥ ‪ ..‬ﻳﺘﺴﻠﻰ ﺍﻟﻌﺎﱂ‬
‫ﲟﺸﺎﻫﺪﺓ ﺃﺧﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻘﻨﻮﺍﺕ ﻛﻤﺎ ﻳﺘﺴﻠﻰ ﺑﺮﺅﻳﺔ ﺍﻷﻓﻼﻡ ﺩﻭﻥ ﺃﻥ ﳛﺮﻙ ﺳﺎﻛﻨﺎ ﺃﻭ ﻳﻨﻄﻖ ﺑﻜﻠﻤﺔ ﺣﻖ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ‬
‫‪ .‬ﻓﻬﻞ ﻳﺘﺤﺮﻙ ﺍﻵﻥ ﺑﻌﺪ ﺃﻥ ﻋﺎﻳﺶ ﺍﳌﺸﻬﺪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ؟!‬
‫ﺃﻻ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻣﺎﺃﻛﺜﺮ ﻣﺎﻋﺎﺛﻮﺍ ﰲ ﺍﻷﺭﺽ ﺍﻟﻔﺴﺎﺩ ‪ ..‬ﺇﻬﻧﻢ ﺃﺳﺒﺎﺏ ﺍﳌﺂﺳﻲ ﰲ ﺍﻟﻌﺎﱂ ‪ ..‬ﺃﺟﺠﻮﺍ ﺍﻟﻌﻨﻒ ﻭﺃﺫﻛﻮﺍ‬
‫ﺭﻭﺡ ﺍﻟﻌﺪﺍﺀ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ﻭﺃﺣﻠﻮﺍ ﺍﻟﺪﻣﺎﺭ ﻣﻜﺎﻥ ﺍﻟﺒﻨﺎﺀ ﻭﺍﺷﺎﻋﻮﺍ ﺍﳋﻮﻑ ﺑﺪﻝ ﺍﻷﻣﻦ ‪ ..‬ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﻟﻌﻦ ﺍﻟﺬﻳﻦ‬
‫ﻛﻔﺮﻭﺍ ﻣﻦ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﻟﺴﺎﻥ ﺩﺍﺅﺩ ﻭﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﲟﺎﻋﺼﻮﺍ ﻭﻛﺎﻧﻮﺍ ﻳﻌﺘﺪﻭﻥ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﺍﻟﻌﻔﻮ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﳌﻌﺎﻓﺎﺓ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﺍﻟﻠﻬﻢ ﻣﻦ ﺃﺭﺍﺩﻧﺎ ﻭﺃﺭﺍﺩ ﺍﳌﺴﻠﻤﲔ ﺑﺴﻮﺀ‬
‫ﻓﺎﺟﻌﻞ ﻛﻴﺪﻩ ﰲ ﳓﺮﻩ ﻭﺃﺟﻌﻞ ﺗﺪﺑﲑﻩ ﰲ ﺗﺪﻣﲑﻩ ‪ ،‬ﺍﻟﻠﻬﻢ ﻋﻠﻴﻚ ﺑﺎﻟﻈﺎﳌﲔ ﻓﺈﻬﻧﻢ ﻻﻳﻌﺠﺰﻭﻧﻚ ﺍﻟﻠﻬﻢ ﺧﺬﻫﻢ ﺃﺧﺬ ﻋﺰﻳﺰ‬
‫ﻣﻘﺘﺪﺭ ﻭﺃﺟﻌﻞ ﺑﺄﺳﻪ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ‪.‬‬

‫) ‪ ( ٩٥‬ﻭﻟﻘﺪ ﺫﺭﺃﻧﺎ ﳉﻨﻬﻢ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﳍﻢ ﻗﻠﻮﺏ ﻻﻳﻔﻘﻬﻮﻥ ﻬﺑﺎ ‪...‬ﺍﻻﻳﺔﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭﻟﻘﺪ ﺫﺭﺃﻧﺎ ﳉﻨﻬﻢ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪ ،‬ﳍﻢ ﻗﻠﻮﺏ ﻻﻳﻔﻘﻬﻮﻥ ﻬﺑﺎ ‪ ،‬ﻭﳍﻢ ﺃﻋﲔ ﻻ ﻳﺒﺼﺮﻭﻥ ﻬﺑﺎ ‪ ،‬ﻭﳍﻢ‬
‫ﺁﺫﺍﻥ‬
‫ﻻﻳﺴﻤﻌﻮﻥ ﻬﺑﺎ‪ ،‬ﺃﻭﻟﺌﻚ ﻛﺎﻷﻧﻌﺎﻡ‪ ،‬ﺑﻞ ﻫﻢ ﺃﺿﻞ ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻐﺎﻓﻠﻮﻥ‬
‫ﻬﺗﺪﻳﺪ ﻭﻭﻋﻴﺪ ﻟﻠﻐﺎﻓﻠﲔ ﻋﻦ ﺍﷲ ‪ ،‬ﺍﻟﻼﻫﺜﲔ ﺧﻠﻒ ﺃﻫﻮﺍﺋﻬﻢ ﻭﺷﻬﻮﺍﻬﺗﻢ ‪ ،‬ﺍﻟﺬﻳﻦ ﺁﺛﺮﻭﺍ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺑﺎﻋﻮﺍ ﺁﺧﺮﻬﺗﻢ ﺍﻟﺒﺎﻗﻴﺔ‬
‫ﺑﺪﻧﻴﺎ ﻓﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻵﺧﺮﺓ ﺧﻠﻒ ﻇﻬﻮﺭﻫﻢ ﻭﺍﻟﺪﻧﻴﺎ ﻧﺼﺐ ﺃﻋﻴﻨﻬﻢ ‪ ،‬ﻫﻲ ﻗﺒﻠﺘﻬﻢ ﻭﻏﺎﻳﺔ ﺁﻣﺎﻧﻴﻬﻢ‪ ،‬ﻳﻮﺍﻟﻮﻥ ﻭﻳﻌﺎﺩﻭﻥ‬
‫ﻼ‪.‬‬
‫ﻣﻦ ﺃﺟﻠﻬﺎ ‪ ،‬ﺣﺒﻬﺎ ﲤﻜﻦ ﻣﻦ ﻗﻠﻮﻬﺑﻢ ﻭﺫﻛﺮﻫﺎ ﳚﺮﻱ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻢ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ ﻭﻻﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﻗﻠﻴ ﹶ‬
‫ﺗﻄﺮﺏ ﺃﲰﺎﻋﻬﻢ ﻟﺴﻤﺎﻉ ﺃﺧﺒﺎﺭﻫﺎ ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﺍﴰﺄﺯﺕ ﻗﻠﻮﻬﺑﻢ‪ ،‬ﺟﻨﺪ ﺑﺎﻟﻨﻬﺎﺭ ﺭﻛﺒﺎﻥ ﺑﺎﻟﻠﻴﻞ ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪،‬‬
‫ﳘﻢ ﻋﺎﻟﻴﺔ ﻭﻃﻤﻮﺣﺎﺕ ﺩﻭﻬﻧﺎ ﺍﻟﺜﺮﻳﺎ ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﺫﺍﺕ ﺍﷲ‪ .‬ﻭﺇﺫﺍ ﺃﺗﺖ ﻭﻗﺖ ﺍﻟﻄﺎﻋﺔ ﻭﺳﺎﻋﺔ ﺍﻟﻌﺒﺎﺩﺓ ﺭﺃﻳﺘﻬﻢ ﺃﻛﺴﻞ‬
 ‫ﺍﳋﻠﻖ ‪ .‬ﺃﻭﻟﺌﻚ ﻫﻢ ﺣﻄﺐ ﺟﻬﻨﻢ ‪ ..‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﻐﻔﻠﺔ‬
‫ﻓﻴﺎﻋﺒﺪ ﺍﷲ ﻳﺎﻣﻦ ﺗﻨﺎﻡ ﻋﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺎﺕ ﻳﺎﻣﻦ ﺗﺆﺧﺮ ﺍﻟﻈﻬﺮ ﺇﱃ ﺍﻟﻌﺼﺮ ﻭﺍﳌﻐﺮﺏ ﺇﱃ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ ﺇﱃ ﻣﺎﺑﻌﺪ‬
‫ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﺃﻣﺎ ﻗﺮﻉ ﻗﻠﺒﻚ ﻭﻋﻴﺪ ﺍﷲ ‪ :‬ﻭﻳﻞ ﻟﻠﻤﺼﻠﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻦ ﺻﻼﻬﺗﻢ‬
‫ﺳﺎﻫﻮﻥ؟‬
‫ﻭﻳﺎﻋﺒﺪ ﺍﷲ ﻳﺎﻣﻦ ﺗﻈﻠﻢ ﺍﳋﻠﻖ ﻭﺗﺄﻛﻞ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﻳﺎﻣﻦ ﺗﺄﻛﻞ ﺍﻟﺮﺑﺎ ﻭ ﺗﺴﺘﺤﻞ ﺍﳊﺮﺍﻡ ﺇﱃ ﻣﱴ‬
‫ﺍﻟﻐﻔﻠﺔ؟‬
‫ﻭﻳﺎ ﻣﻦ ﺗﻄﻠﻖ ﺑﺼﺮﻙ ﰲ ﺍﳊﺮﺍﻡ ﻭﺗﻘﻠﺐ ﻧﻈﺮﻙ ﰲ ﻭﺟﻮﻩ ﺍﳊﺴﺎﻥ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟‬
‫ﻳﺎﻣﻦ ﺃﺭﺧﻴﺖ ﲰﻌﻚ ﻟﻠﻤﻌﺎﺯﻑ ﻭﺗﻌﻠﻖ ﻗﻠﺒﻚ ﺑﺎﻟﻄﺮﺏ ﻭﲰﺎﻉ ﺍﻟﻐﻨﺎﺀ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟‬
‫ﻭﻳﺎﻣﻦ ﺧﻼ ﻗﻠﺒﻪ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻭﲰﺎﻉ ﻛﻼﻡ ﺍﷲ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﻳﺎﻣﻦ ﻫﺠﺮﺕ ﻛﺘﺎﺏ ﺍﷲ ﻣﱴ ﺗﻌﻮﺩ ﺇﻟﻴﻪ؟‬
‫ﻭﻳﺎﻣﻦ ﺗﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺗﻌﺘﺮﻑ ﻛﻤﺎ ﺃﻋﺘﺮﻑ ﺃﻧﺎ ﺑﺎﻟﺘﻘﺼﲑ ﺩﻋﲏ ﺍﺳﺄﻝ ﻧﻔﺴﻲ ﻭﺍﺳﺄﻟﻚ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟‬

‫ﻼ ‪ .‬ﺍﻟﻠﻬﻢ ﺃﻳﻘﻆ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﻏﻔﻠﺘﻬﺎ‪ ،‬ﺍﻟﻠﻬﻢ ﻻﲡﻌﻞ‬

‫ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻌﻮﺩﺓ ﺇﻟﻴﻚ ‪ ،‬ﺍﻟﻠﻬﻢ ﺭﺩﻧﺎ ﺇﻟﻴﻚ ﺭﺩﹰﺍ ﲨﻴ ﹰ‬
‫ﺍﻟﺪﻧﻴﺎ ﺃﻛﱪ ﳘﻨﺎ ﻭﻻﻣﺒﻠﻎ ﻋﻠﻤﻨﺎ ﻭﻻ ﺇﱃ ﺍﻟﻨﺎﺭ ﻣﺼﲑﻧﺎ‪ .‬ﺍﻟﻠﻬﻢ ﺣﺮﻡ ﺟﻠﻮﺩﻧﺎ ﻭﺃﺟﺴﺎﺩﻧﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ‪.‬‬

‫) ‪ ( ٩٦‬ﻭﻭﺿﻊ ﺍﻟﻜﺘﺎﺏ ﻓﺘﺮﻯ ﺍﺠﻤﻟﺮﻣﲔ ﻣﺸﻔﻘﲔ ﳑﺎ ﻓﻴﻪ‪ ....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ " :‬ﻭﻭﺿﻊ ﺍﻟﻜﺘﺎﺏ ﻓﺘﺮﻯ ﺍﺠﻤﻟﺮﻣﲔ ﻣﺸﻔﻘﲔ ﳑﺎ ﻓﻴﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻳﺎﻭﻳﻠﺘﻨﺎ ﻣﺎﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻻﻳﻐﺎﺩﺭ ﺻﻐﲑﺓ‬
‫ﻭﻻﻛﺒﲑﺓ ﺇﻻ ﺃﺣﺼﺎﻫﺎ ﻭﻭﺟﺪﻭﺍ ﻣﺎﻋﻤﻠﻮﺍ ﺣﺎﺿﺮﹰﺍ ﻭﻻﻳﻈﻠﻢ ﺭﺑﻚ ﺃﺣﺪﹰﺍ"‬
‫ﻣﺸﻬﺪ ﻣﻦ ﺃﻋﻈﻢ ﻣﺸﺎﻫﺪ ﺍﳊﺴﺎﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ‪ ،‬ﺍﻟﻴﻮﻡ ﺍﳌﻨﺘﻈﺮ ‪ ،‬ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ‪ ،‬ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻻﺑﺪ ﻛﻠﻨﺎ ﺳﻨﻠﻘﺎﻩ ‪ ،‬ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ‬
‫ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻳﻮﻡ ﻳﺘﻤﲎ ﺍﻹﻧﺴﺎﻥ ﻟﻮ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ﻣﺬﻛﻮﺭﹰﺍ ﻭﻳﻮﻡ ﻳﻘﻮﻝ ﺍﻟﻜﺎﻓﺮ ﻳﺎﻟﻴﺘﲏ ﻛﻨﺖ ﺗﺮﺍﺑﹰﺎ‪ .‬ﻻﺇﻟﻪ ﺇﻻ ﺍﷲ ‪...‬‬
‫ﻛﻴﻒ ﺳﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ؟ ﻭﻛﻴﻒ ﺳﺘﻜﻮﻥ ﺳﺎﻋﺎﺕ ﺍﻟﺘﺮﻗﺐ ﻳﺎﺗﺮﻯ؟ ﺃﺣﺪﻧﺎ ﻟﻮﻛﺎﻥ ﻳﻨﺘﻈﺮ ﺇﻋﻼﻥ ﻧﺘﻴﺠﺔ ﺇﻣﺘﺤﺎﻥ ﺃﻭ‬
‫ﻣﺴﺎﺑﻘﺔ ﻳﺸﻌﺮ ﺳﺎﻋﺘﻬﺎ ﺃﻥ ﻗﻠﺒﻪ ﻳﻜﺎﺩ ﳜﺮﺝ ﻣﻦ ﺻﺪﺭﻩ ﻣﻦ ﺷﺪﺓ ﺍﻟﻘﻠﻖ ﻭﺍﳋﻮﻑ ! ﻓﻜﻴﻒ ﺑﻨﺘﻴﺠﺔ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺟﻨﺔ ﺃﻭ‬
‫ﻧﺎﺭ ! ﻧﻌﻴﻢ ﻣﻘﻴﻢ ﺃﻭ ﻋﺬﺍﺏ ﺳﺮﻣﺪﻱ ﺃﺟﺎﺭﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ‪ ..‬ﻻﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ..‬ﺍﻟﻠﻬﻢ ﺭﲪﺎﻙ‪ ..‬ﺭﲪﺎﻙ ﻳﺎﺭﺏ ‪...‬‬

‫ﲣﻴﻞ ﻧﻔﺴﻚ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﺃﻧﻚ ﺍﻵﻥ ﺗﻘﻒ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﺍﳌﻬﻴﺐ ﻭﺗﺘﺮﻗﺐ ﺻﺤﻴﻔﺔ ﺃﻋﻤﺎﻟﻚ ﻭﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻮﻟﻚ ﰲ ﺫﻫﻮﻝ‬
‫ﻼ ﺻﺤﻴﻔﺘﻪ ﺑﻴﻤﻴﻨﻪ ﻳﻜﺎﺩ ﻳﻄﲑ ﻣﻦ ﺷﺪﺓ ﺍﻟﻔﺮﺡ ﻳﻄﻮﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻳﺼﻴﺢ‬ ‫ﻭﻫﻠﻊ ﻳﺘﻠﻘﻔﻮﻥ ﺻﺤﻔﻬﻢ ‪ ،‬ﻓﻔﺮﺡ ﺳﻌﻴﺪ ﺣﺎﻣ ﹰ‬
‫ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ ‪ :‬ﻫﺂﺅﻡ ﺇﻗﺮﺃﻭﺍ ﻛﺘﺎﺑﻴﻪ ‪ ،‬ﺇﱐ ﻇﻨﻨﺖ ﺃﱐ ﻣﻼﻕ ﺣﺴﺎﺑﻴﻪ ﻓﻬﻮ ﰲ ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ ﰲ ﺟﻨﺔ ﻋﺎﻟﻴﺔ ﻗﻄﻮﻓﻬﺎ ﺩﺍﻧﻴﻪ‬
‫ﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻫﻨﻴﺌﺎﹰ ﲟﺎ ﺃﺳﻠﻔﺘﻢ ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ ‪ ...‬ﻳﺎﻟﺴﻌﺎﺩﺗﻪ‪ ..‬ﻳﺎﻟﺴﻌﺎﺩﺗﻪ ‪ ..‬ﻳﺎﻟﺴﻌﺎﺩﺗﻪ ‪...‬ﻓﺎﺯ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ﻭﺳﻌﺪ‬
‫ﺳﻌﺎﺩﺓ ﻻﺷﻘﺎﺀ ﺑﻌﺪﻫﺎ ‪ ...‬ﻭﺁﺧﺮ ﳑﺴﻚ ﺻﺤﻴﻔﺘﻪ ﺑﺸﻤﺎﻟﻪ ﻭﺟﻬﻪ ﻣﺴﻮﺩ ﻳﺒﻜﻲ ﻣﻦ ﺣﺴﺮﺓ ﻭﻧﺪﺍﻣﺔ ﻋﻠﻰ ﺳﻮﺍﺩ ﺻﺤﻴﻔﺘﻪ‬
‫ﻭﺣﻖ ﻟﻪ ﻭﺍﷲ ﺃﻥ ﻳﺒﻜﻲ ﺑﺪﻝ ﺍﻟﺪﻣﻮﻉ ﺩﻣﹰﺎ ‪ ..‬ﻛﻴﻒ ﻻ؟ ﻭﺍﳌﺼﲑ ﺍﻟﻨﺎﺭ ﻭﺍﳌﺴﺘﻘﺮ ﺳﻘﺮ ‪ ..‬ﺍﻟﻠﻬﻢ ﺃﺟﺮﻧﺎ ﻣﻨﻬﺎ‪ :‬ﻭﺃﻣﺎ ﻣﻦ‬
‫ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ ﻭﱂ ﺃﺩﺭ ﻣﺎﺣﺴﺎﺑﻴﻪ‪ ،‬ﻳﺎﻟﻴﺘﻬﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺎﺿﻴﺔ‪ ،‬ﻣﺎﺃﻏﲎ ﻋﲏ ﻣﺎﻟﻴﻪ‪ ،‬ﻫﻠﻚ‬
‫ﻋﲏ ﺳﻠﻄﺎﻧﻴﺔ‪ .‬ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﺎ ﻓﺎﺳﻠﻜﻮﻩ ‪...‬‬
 ‫ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﻫﻞ ﻳﺮﺿﻴﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻧﻚ ﻋﺼﻴﺖ ﺍﷲ ﻃﺮﻓﺔ ﻋﲔ ؟ ﻭﻫﻞ ﻳﺮﺿﻴﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻧﻚ ﻗﺼﺮﺕ ﰲ ﻓﺮﺽ ﻣﻦ‬
‫ﻓﺮﻭﺽ ﺍﷲ ؟ ﻫﻞ ﻳﺮﺿﻴﻚ ﺃﻧﻚ ﺗﻜﺎﺳﻠﺖ ﺃﻭ ﳕﺖ ﻋﻦ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ ؟ ﻋﺼﻴﺖ ﻭﲤﺎﺩﻳﺖ ﰲ ﺍﳌﻌﺎﺻﻲ ﻛﺜﲑﺍ ﻓﻬﻞ ﺑﻘﻰ‬
‫ﻣﻦ ﻟﺬﺓ ﺍﳌﻌﺼﻴﺔ ﺷﻲﺀ ؟ ﻟﻮﻋﺮﺿﺖ ﺃﻣﺎﻣﻚ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺍﻣﺮﺃﺓ ﲨﻴﻠﺔ ﺃﻭ ﺻﻮﺭﺓ ﻓﺎﺗﻨﺔ ﻫﻞ ﻛﻨﺖ ﺳﺘﻨﻈﺮ ﺇﻟﻴﻬﺎ ؟ ﻫﻞ‬
‫ﻳﻄﻴﺐ ﻟﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻥ ﺗﺘﻠﺬ ﺑﺴﻤﺎﻉ ﻣﻐﻦ ﺃﻭ ﻣﻐﻨﻴﺔ ؟ ﻫﻞ ﻳﺮﺿﻴﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻧﻚ ﺗﻜﻠﻤﺖ ﰲ ﻋﺮﺽ ﻓﻼﻥ ﺃﻭ ﻋﻼﻥ ؟ ﺑﻞ‬
‫ﻫﻞ ﻳﺮﺿﻴﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻧﻚ ﺍﺿﻌﺖ ﺩﻗﻴﻘﺔ ﻣﻦ ﻋﻤﺮﻙ ﰲ ﻏﲑ ﻃﺎﻋﺔ ﺍﷲ؟ ﺇﺫﻥ ﻓﺎﻋﻠﻢ‪ :‬ﺃﻥ ﻛﻞ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﻣﺴﺠﻠﺔ‬
‫ﻋﻠﻴﻚ ﻭﺳﻮﻑ ﲢﺎﺳﺐ ﻋﻠﻴﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﹰﺍ ﻳﺮﻩ ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺷﺮﹰﺍ ﻳﺮﻩ ‪ .‬ﻓﺄﻋﺪ ﺍﻟﻌﺪﺓ‬
‫ﻳﺎﺃﺧﻲ ﻣﺎﺩﻣﺖ ﰲ ﺯﻣﻦ ﺍﳌﻬﻠﺔ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻴﻮﻡ ﻋﻤﻞ ﻭﻻﺣﺴﺎﺏ ﻭﻏﺪﹶﺍ ﺣﺴﺎﺏ ﻭﻻﻋﻤﻞ‪ .‬ﻭﻻﻳﻐﺮﻧﻚ ﻃﻮﻝ ﺍﻷﻣﻞ ﻓﺎﳌﻮﺕ‬
‫ﻳﺄﰐ ﺑﻐﺘ ﹰﺔ ﻭﺍﻟﻘﱪ ﺻﻨﺪﻭﻕ ﺍﻟﻌﻤﻞ ‪ ،‬ﻭﺍﻋﻠﻢ ﻳﺎﺭﻋﺎﻙ ﺍﷲ ﺃﻥ ﻟﺬﺓ ﺍﳌﻌﺼﻴﺔ ﺗﺬﻫﺐ ﻭﻟﻜﻦ ﺃﺛﺮﻫﺎ ﻳﺒﻘﻰ ﻣﻜﺘﻮﺑﹰﺎ ﰲ ﺻﺤﻴﻔﺘﻚ ‪.‬‬
‫ﻭﺗﻌﺐ ﺍﻟﻄﺎﻋﺔ ﻳﺬﻫﺐ ﺃﻳﻀﺎ ﻭﺛﻮﺍﻬﺑﺎ ﻳﺒﻘﻰ‪ ..‬ﻭﺳﻴﺠﺰﻯ ﻛﻞﹲ ﺑﻌﻤﻠﻪ ‪ ..‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪) :‬ﻳﺎﻋﺒﺎﺩﻱ ﺇﳕﺎ‬
‫ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﹰﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ( ﻓﻜﻦ ﺃﺧﻲ ﺍﻟﻜﺮﱘ‬
‫ﻛﻴﺴﹰﺎ ﻓﻄﻨﹰﺎ ﻻﺗﻮﺭﺩ ﻧﻔﺴﻚ ﻣﻮﺍﺭﺩ ﺍﳍﻼﻙ ﻭﺍﻗﺴﺮﻫﺎ ﻋﻠﻰ ﺍﳋﲑ ﻗﺴﺮﹰﺍ ﻓﺎﻟﻜﻴﺲ ﻣﻦ ﺩﺍﻥ ﻧﻔﺴﻪ ﻭﻋﻤﻞ ﳌﺎ ﺑﻌﺪ ﺍﳌﻮﺕ‬
‫ﻭﺍﻟﻌﺎﺟﺰ ﻣﻦ ﺃ ﺗﺒﻊ ﻧﻔﺴﻪ ﻫﻮﺍﻫﺎ ﻭﲤﲎ ﻋﻠﻰ ﺍﷲ ﺍﻷﻣﺎﱐ‪.‬‬
‫ﻼ ﺻﺎﳊﹰﺎ‬‫ﻼ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﺍﻟﻠﻬﻢ ﺃﺭﻧﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﺃﺭﻧﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ‬
‫ﻭﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﺫﺍﻛﺮﹰﺍ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫) ‪ ( ٩٧‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﻗﺪﻣﺖ ﻟﻐ ٍﺪ‪....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪ " :‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﻗﺪﻣﺖ ﻟﻐ ٍﺪ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﺧﺒﲑ ﲟﺎ ﺗﻌﻤﻠﻮﻥ"ﻫﺬﻩ ﻭﺻﻴﺔ‬
‫ﺍﷲ ﻟﻨﺎ ﻣﻌﺎﺷﺮ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺻﻴﺔ ﻣﻦ ﻫﻮ ﺃﺭﺣﻢ ﺑﻨﺎ ﻣﻦ ﺃﻣﻬﺎﺗﻨﺎ‪ ،‬ﻭﺃﺣﻦ ﻋﻠﻴﻨﺎ ﻣﻦ ﺃﻧﻔﺴﻨﺎ ‪ :‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ‪ :‬ﺃﻱ‬
‫ﺧﺎﻓﻮﺍ ﺍﷲ ﻭﺍﺣﺬﺭﻭﺍ ﻋﻘﺎﺑﻪ‪ ،‬ﺑﺎﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ‪ .‬ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﻗﺪﻣﺖ ﻟﻐ ٍﺪ‪ .‬ﺃﻱ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻗﺎﻝ ﺑﻦ‬
‫ﻛﺜﲑ‪ :‬ﺍﻧﻈﺮﻭﺍ ﻣﺎﺫﺍ ﺍﺩﺧﺮﰎ ﻷﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﲰﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻏﺪﹰﺍ ﻟﻘﺮﺏ ﳎﻴﺌﻪ ) ﻭﻣﺎﺃﻣﺮ ﺍﻟﺴﺎﻋﺔ ﺇﻻ‬
‫ﻛﻠﻤﺢ ﺍﻟﺒﺼﺮ( ﻭﺍﺗﻘﻮﺍ ﺍﷲ ‪ :‬ﻛﺮﺭﻫﺎ ﻟﻠﺘﺄﻛﻴﺪ ﻭﻟﺒﻴﺎﻥ ﻣﻨﺰﻟﺔ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﻫﻲ ﻭﺻﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ )ﻭﻟﻘﺪ‬
‫ﻭﺻﻴﻨﺎ ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻜﻢ ﻭﺇﻳﺎﻛﻢ ﺃﻥ ﺍﺗﻘﻮﺍ ﺍﷲ(‪.‬‬
‫ﻭﻟﻨﻘﻒ ﺍﻟﻴﻮﻡ ﻣﻊ ‪ :‬ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﻗﺪﻣﺖ ﻟﻐ ٍﺪ ‪ ،‬ﺍﻟﻐﺪ ﻫﻮ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﳔﻄﻂ ﻣﻦ ﺃﺟﻠﻪ‪ .‬ﻭﻧﺴﻌﻰ ﻭﳒﺪ ﻭﳒﺘﻬﺪ‬
‫ﻭﻧﻜﺪﺡ ﻟﻴﻞ ﻬﻧﺎﺭ‪ ،‬ﻭﺣﲔ ﻧﺴﺄﻝ ﳌﺎﺫﺍ ؟ ﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ ‪ :‬ﻣﻦ ﺃﺟﻞ ﺗﺄﻣﲔ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻟﻜﻦ ﺃﻱ ﻣﺴﺘﻘﺒﻞ ﻫﺬﺍ ﺍﻟﺬﻱ‬
‫ﳔﻄﻂ؟!! ﻛﻠﻨﺎ ﻳﻌﺮﻑ ﺍﳉﻮﺍﺏ ! ﻭﻻﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺃﻥ ﳜﻄﻂ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺴﻌﻰ ﻣﻦ ﺃﺟﻞ ﻣﺴﺘﻘﺒﻠﻪ ﰲ ﺣﻴﺎﺗﺔ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺃﻟﻴﺲ ﻣﺴﺘﻘﺒﻠﻪ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻵﺧﺮ ﺟﺪﻳﺮ ﺑﺎﻟﺘﺨﻄﻴﻂ ﻭﺍﻟﻌﻤﻞ ؟! ﻛﻢ ﳕﻀﻲ ﻣﻦ ﺃﻋﻤﺎﺭﻧﺎ ﻣﻦ ﺳﻨﻮﺍﺕ ﻋﻠﻰ ﻣﻘﺎﻋﺪ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﻟﺘﺤﺼﻴﻞ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻣﻦ ﺃﺟﻞ ﺗﺄﻣﲔ ﺍﳌﺴﺘﻘﺒﻞ ؟ ﻭﻛﻢ ﳕﻀﻲ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻮﻇﻴﻔﺔ ﻣﻦ ﺃﺟﻞ ﲨﻊ ﺍﳌﺎﻝ ﻟﻠﻤﺴﺘﻘﺒﻞ ؟ ﻭﻣﻘﺎﺑﻞ‬
‫ﺫﻟﻚ ﻛﻢ ﺧﺼﺼﻨﺎ ﻣﻦ ﺃﻭﻗﺎﺗﻨﺎ ﻣﻦ ﺃﺟﻞ ﺗﺄﻣﲔ ﺣﻴﺎﺓ ﺍﻵﺧﺮﺓ ﺍﻟﱵ ﻫﻲ ﺃﻃﻮﻝ ﻭ ﺃﺑﻘﻰ؟ ﻭﻫﻲ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ؟ ﺃﻣﺎ ﺗﺴﺘﺤﻖ‬
‫ﻣﻨﺎ ﺃﻥ ﳔﻄﻂ ﳍﺎ ﻭﺃﻥ ﻧﺒﺪﺃ ﰲ ﺍﻟﺘﺤﻀﲑ ﳍﺎ ﻣﻦ ﺍﻵﻥ ؟ ﺃﻣﺎ ﺗﺴﺘﺤﻖ ﺃﻥ ﻧﺒﺬﻝ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﻟﻮﻗﺖ ﻭﺍﳉﻬﺪ ﻭﺍﳌﺎﻝ ؟ ﻓﻮﺍﻋﺠﺒﹰﺎ‬
‫ﻹﺑﻦ ﺁﺩﻡ ﳜﻄﻂ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﻗﺪ ﻻﻳﺄﰐ ﻭﻳﻨﺴﻰ ﻣﺴﺘﻘﺒﻠﻪ ﺍﻵﰐ ﻻﳏﺎﻟﺔ !‬
‫ﲡﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻧﺬﺭ ﻧﻔﺴﻪ ﻟﻠﻮﻇﻴﻔﺔ ﳐﻠﺼﹰﺎ ﰲ ﻋﻤﻠﻪ ﳎﺘﻬﺪﹰﺍ ﺑﻜﻞ ﻣﺎﺃﻭﰐ ﻣﻦ ﻗﻮﺓ ﻳﺴﺎﺑﻖ ﺍﻟﻄﲑ ﰲ ﺑﻜﻮﺭﻫﺎ ﻭﻻﳜﺮﺝ ﺇﻻ‬
‫ﻣﺘﺄﺧﺮﹰﺍ ﻳﻌﻤﻞ ﺑﻼ ﻛﻠﻞ ﻭﻻﻣﻠﻞ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻨﺎﻥ ﰲ ﺍﳉﺪ ﻭﺍﻹﺟﺘﻬﺎﺩ ﻭﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻹﻧﻀﺒﺎﻁ ﻭﻟﻜﻦ ﺇﺫﺍ‬
‫ﲝﺜﺖ ﻋﻨﻪ ﰲ ﺍﳌﺴﺠﺪ ﱂ ﲡﺪﻩ ! ﻭﺇﺫﺍ ﻓﺘﺸﺖ ﻋﻨﻪ ﺑﲔ ﺍﻟﺼﺎﺋﻤﲔ ﱂ ﺗﻌﺜﺮ ﻟﻪ ﻋﻠﻰ ﺃﺛﺮ ! ﻭﺇﻥ ﲢﺴﺴﺘﻪ ﰲ ﺍﻟﺼﺪﻗﺔ ﻭﺃﻋﻤﺎﻝ‬
‫ﺍﳋﲑ ﻣﻦ ﻛﻔﺎﻟﺔ ﻳﺘﻴﻢ ﺃﻭ ﻧﺼﺮﺓ ﳎﺎﻫﺪ ﺃﻭ ﺭﻋﺎﻳﺔ ﳏﺘﺎﺝ ﺃﻭ ﺇﻳﻮﺍﺀ ﻣﺴﻜﲔ ﺃﻭ ﺇﻃﻌﺎﻡ ﺟﺎﺋﻊ ﺃﻭ ﻛﺴﻮﺓ ﻋﺎﺭ ﱂ ﲡﺪ ﻟﻪ ﻓﻴﻬﺎ‬
‫ﺳﻬﻤﹰﺎ ﻭﻻﺩﺭﳘﺎ ﻭﻻﺩﻳﻨﺎﺭﹰﺍ‪.‬‬
‫ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳋﺴﺮﺍﻥ ﻭﻣﻦ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ‪.‬‬
‫ﻭﻟﻨﻌﺪ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻧﺘﺄﻣﻞ ﻟﻔﻆ ﻭﻟﺘﻨﻈﺮ ‪ :‬ﺇﻥ ﺍﻟﻨﻈﺮ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻔﻜﺮ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺨﻄﻴﻂ ﻭﺍﻟﺘﺨﻄﻴﻂ ﻳﻘﻮﺩ ﺇﱃ‬
‫ﺍﻟﻌﻤﻞ ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﻤﻞ ﻫﻨﺎ ﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻞ ﺍﻵﺧﺮﺓ ﻭﺍﻵﺧﺮﺓ ﺧﲑ ﻭﺃﺑﻘﻰ ﻛﻤﺎ ﺃﺧﱪ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ...‬ﻓﻴﺎﺃﺧﻲ ﰲ‬
‫ﺍﷲ ﻫﻞ ﺍﻣﺘﺜﻠﻨﺎ ﻷﻣﺮ ﺭﺑﻨﺎ ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﲟﺎ ﻳﺼﻠﺢ ﺣﺎﻟﻨﺎ ﻭﻣﺂﻟﻨﺎ ؟ ﻭﻫﻞ ﻭﻗﻔﻨﺎ ﻣﻊ ﺃﻧﻔﺴﻨﺎ ﻭﻗﻔﺔ ﺗﺄﻣﻞ ﰲ ﳊﻈﺔ ﳏﺎﺳﺒﺔ ﻭﺗﻔﻜﺮﻧﺎ‬
‫ﰲ ﺃﻋﻤﺎﻟﻨﺎ ﻛﻢ ﻣﻨﻬﺎ ﻧﻌﻤﻠﻪ ﻣﻦ ﺃﺟﻞ ﺍﻵﺧﺮﺓ ؟ ﻭﻫﻞ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺃﻥ ﻧﻘﺪﻡ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ؟ ﻫﻞ ﺗﻔﻜﺮﻧﺎ ﰲ ﺃﻋﻤﺎﻝ ﺍﳋﲑ ﻭﻭﺿﻌﻨﺎ‬
‫ﻟﻨﺎ ﺑﺮﻧﺎﳎﹰﺎ ﲝﻴﺚ ﻧﻀﺮﺏ ﰲ ﻛﻞ ﳎﺎﻝ ﻣﻨﻬﺎ ﺑﺴﻬﻢ‪ .‬ﻛﻢ ﻗﺪﻣﻨﺎ ﻵﺧﺮﺗﻨﺎ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ؟ ﻭﻛﻢ ﻗﺪﻣﻨﺎ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ‪-‬‬
‫ﻛﻨﺰ ﺍﳊﺴﻨﺎﺕ ‪ -‬ﻛﻞ ﺣﺮﻑ ﻣﻨﻪ ﲝﺴﻨﺔ ﻭﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ ؟ ﻛﻢ ﻗﺪﻣﻨﺎ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ؟ ﻛﻢ ﻗﺪﻣﻨﺎ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ؟ ﻣﻦ‬
‫ﺻﺎﻡ ﻳﻮﻣﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺎﻋﺪ ﺍﷲ ﻭﺟﻬﻪ ﻋﻦ ﺍﻟﻨﺎﺭ ﺳﺒﻌﲔ ﺧﺮﻳﻔﺎ‪ .‬ﻛﻢ ﺣﺠﻴﻨﺎ ﻭﻛﻢ ﺍﻋﺘﻤﺮﻧﺎ ؟ ﻛﻢ ﺫﻛﺮﻧﺎ ﺍﷲ ؟ ﻛﻢ ﻫﻠﻠﻨﺎ‬
‫ﻭﺳﺒﺤﻨﺎ ﺍﷲ ﻭﲪﺪﻧﺎﻩ ﻭﻛﱪﻧﺎﻩ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ؟ ﻭﻛﻢ ﻭﻛﻢ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳋﲑ ﻭﺃﻋﻤﺎﻝ ﺍﻵﺧﺮﺓ ﺍﻟﱵ ﻛﻠﻬﺎ ﺳﻬﻠﺔ ﻭﻣﻴﺴﻮﺭﺓ‬
‫ﻭﰲ ﻣﺘﻨﺎﻭﻝ ﺍﻟﻔﻘﲑ ﻗﺒﻞ ﺍﻟﻐﲏ ﻭﺍﻟﻮﺿﻴﻊ ﻗﺒﻞ ﺍﻟﻮﺯﻳﺮ ؟ﻭﻟﻜﻦ ﺃﻳﻦ ﺍﳌﺸﻤﺮﻭﻥ؟ ﺃﻳﻦ ﻃﻼﺏ ﺍﻵﺧﺮﺓ؟‬

‫ﻓﺎﻟﻴﻘﻈﺔ ﺍﻟﻴﻘﻈﺔ ﻳﺎﻋﺒﺪﺍﷲ !! ﻻﻳﺄﺗﻴﻚ ﺍﳌﻮﺕ ﻭﺃﻧﺖ ﻏﺎﻓﻞ ﺳﺎ ٍﻩ ﺗﺮﻛﺾ ﰲ ﺣﻴﺎﺗﻚ ﺍﻟﺪﻧﻴﺎ ﲡﺮﻱ ﻭﺭﺍﺀ ﻣﺘﺎﻋﻬﺎ ﺍﻟﺰﺍﺋﻞ ﻏﺎﻓ ﹲﻞ‬
‫ﻋﻦ ﺍﻵﺧﺮﺓ ﻭﺍﻵﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪ ..‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﺃﺣﺪﻫﻢ ﺍﳌﻮﺕ ﻗﺎﻝ ﺭﺏ ﺇﺭﺟﻌﻮﻥ ﻟﻌﻠﻲ ﺃﻋﻤﻞ ﺻﺎﳊﺎ ﻓﻴﻤﺎ ﺗﺮﻛﺖ ‪ ،‬ﻛﻼ‬
‫ﺇﻬﻧﺎ ﻛﻠﻤﺔ ﻫﻮ ﻗﺎﺋﻠﻬﺎ ﻭﻣﻦ ﻭﺭﺍﺋﻬﻢ ﺑﺮﺯﺥ ﺇﱃ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺑﺼﺮﻧﺎ ﺑﻌﻴﻮﺑﻨﺎ ﻭﻧﻮﺭ ﺃﺑﺼﺎﺭﻧﺎ ﻭﺍﺻﻠﺢ ﺃﺣﻮﺍﻟﻨﺎ ﻭﺍﻫﺪﻧﺎ ﺇﱃ ﺻﺮﺍﻃﻚ ﺍﳌﺴﺘﻘﻴﻢ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫) ‪ ( ٩٨‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﺍﷲ ﺫﻛﺮﹰﺍ ﻛﺜﲑﹰﺍ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﺍﷲ ﺫﻛﺮﹰﺍ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺳﺒﺤﻮﻩ ﺑﻜﺮﺓ ﻭﺃﺻﻴﻼﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﻋﺸﺮﺍﺕ ﺍﻵﻳﺎﺕ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﲢﺾ ﻋﻠﻰ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺸﺮﺍﺕ ﺑﻞ ﻣﺌﺎﺕ ﺍﻵﺣﺎﺩﻳﺚ ﰲ ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻓﻤﺎﻫﻮ‬
‫ﺍﻟﺴﺒﺐ ﻳﺎﺗﺮﻯ؟ ﻭﳌﺎﺫﺍ ﺃﻭﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﺍﻟﺬﻛﺮ ﻛﻞ ﻫﺬﺍ ﺍﻹﻫﺘﻤﺎﻡ ﻭﻫﺬﻩ ﺍﻟﻌﻨﺎﻳﺔ ؟ ﻗﺒﻞ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‬
‫ﺍﳌﻬﻢ ﺩﻋﻮﻧﺎ ﻧﺴﺘﻌﺮﺽ ﺑﻌﻀﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻵﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﺬﻛﺮ‪ .‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻭﺍﺫﻛﺮﻭﺍ ﺍﷲ ﻛﺜﲑﹰﺍ ﻟﻌﻠﻜﻢ‬
‫ﺗﻔﻠﺤﻮﻥ‪ .‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﻭﻟﺬﻛﺮ ﺍﷲ ﺃﻛﱪ‪ .‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﻭﺍﺫﻛﺮ ﺭﺑﻚ ﺇﺫﺍ ﻧﺴﻴﺖ ‪ .‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﺃﻻ ﺑﺬﻛﺮ ﺍﷲ ﺗﻄﻤﺌﻦ‬
‫ﺍﻟﻘﻠﻮﺏ‪ .‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﻭﺳﺒﺢ ﲝﻤﺪ ﺭﺑﻚ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﻭﻣﻦ ﺍﻟﻠﻴﻞ ﻓﺴﺒﺤﻪ ﻭﺃﺩﺑﺎﺭ ﺍﻟﻨﺠﻮﻡ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻﺗﻠﻬﻜﻢ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻻ ﺃﻭﻻﺩﻛﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ‪ .‬ﻭﻣﻦ ﺍﻵﺣﺎﺩﻳﺚ ﻗﻮﻝ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺃﻻ ﺃﺧﱪﻛﻢ ﲞﲑ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﺯﻛﺎﻫﺎ ﻋﻨﺪ ﻣﻠﻴﻜﻜﻢ‪ ،‬ﻭﺃﺭﻓﻌﻬﺎ ﰲ ﺩﺭﺟﺎﺗﻜﻢ‪ ،‬ﻭﺧﲑ ﻟﻜﻢ ﻣﻦ ﺇﻧﻔﺎﻕ‬
‫ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﻣﻦ ﺃﻥ ﺗﻠﻘﻮﺍ ﻋﺪﻭﻛﻢ ﻓﺘﻀﺮﺑﻮﺍ ﺃﻋﻨﺎﻗﻬﻢ ﻭﻳﻀﺮﺑﻮﺍ ﺃﻋﻨﺎﻗﻜﻢ" ﻗﺎﻟﻮﺍ ‪ :‬ﺑﻠﻰ ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻗﺎﻝ‪ " :‬ﺫﻛﺮ‬
‫ﻂ ﺃﳒﻰ ﻟﻪ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻣﻦ‬ ‫ﻼﻗ ﹸ‬‫ﺍﷲ ﻋﺰ ﻭﺟﻞ" ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " ﻣﺎﻋﻤﻞ ﺁﺩﻣﻲ ﻋﻤ ﹰ‬
‫ﻼ ﻗﺎﻝ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻗﺪ ﻛﺜﺮﺕ‬ ‫ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ"‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﺃﻳﻀﹰﺎ‪ .‬ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻥ ﺭﺟ ﹰ‬
‫ﻋﻠﻲَ‪ ،‬ﻭﺃﻧﺎ ﻗﺪ ﻛﱪﺕ‪ ،‬ﻓﺄﺧﱪﱐ ﺑﺸﻲﺀ ﺃﺗﺸﺒﺚ ﺑﻪ‪ .‬ﻗﺎﻝ‪ :‬ﻻﻳﺰﺍﻝ ﻟﺴﺎﻧﻚ ﺭﻃﺒﹰﺎ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ"‪ .‬ﻫﺬﺍ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﻣﻦ‬
‫ﺍﻵﻳﺎﺕ ﻭﺍﻵﺣﺎﺩﻳﺚ ﰲ ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻭﻟﻨﻘﺮﺃ ﺍﻵﻥ ﻣﺎﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴَﻢ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﻟﺬﻛﺮ ﻟﻨﺘﺒﲔ‬
‫ﺳﺒﺐ ﺃﳘﻴﺘﻪ ﻳﻘﻮﻝ ﺭﲪﻪ ﺍﷲ "" ﰲ ﺍﻟﻘﻠﺐ ﻗﺴﻮﺓ ﻻ ﻳﺬﻳﺒﻬﺎ ﺇﻻ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺪﺍﻭﻱ ﻗﺴﻮﺓ ﻗﻠﺒﻪ ﺑﺬﻛﺮ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﻠﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ ‪ :‬ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ ﺃﺷﻜﻮ ﺇﻟﻴﻚ ﻗﺴﻮﺓ ﻗﻠﱯ ﻗﺎﻝ ﺃﺫﺑﻪ ﺑﺎﻟﺬﻛﺮ‪ .‬ﻭﻫﺬﺍ ﻷﻥ‬
‫ﺍﻟﻘﻠﺐ ﻛﻠﻤﺎ ﺍﺷﺘﺪﺕ ﺑﻪ ﺍﻟﻐﻔﻠﺔ ﺍﺷﺘﺪﺕ ﺑﻪ ﺍﻟﻘﺴﻮﺓ ‪ ،‬ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺫﺍﺑﺖ ﺗﻠﻚ ﺍﻟﻘﺴﻮﺓ ﻛﻤﺎ ﻳﺬﻭﺏ ﺍﻟﺮﺻﺎﺹ ﰲ‬
‫ﺍﻟﻨﺎﺭ ‪ ،‬ﻓﻤﺎ ﺃﺫﻳﺒﺖ ﻗﺴﻮﺓ‬

‫ﺍﻟﻘﻠﻮﺏ ﲟﺜﻞ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭ " ﺍﻟﺬﻛﺮ ﺷﻔﺎﺀ ﺍﻟﻘﻠﺐ ﻭﺩﻭﺍﺅﻩ ‪ ،‬ﻭﺍﻟﻐﻔﻠﺔ ﻣﺮﺿﻪ ﻭﺷﻔﺎﺅﻫﺎ ﻭﺩﻭﺍﺅﻫﺎ ﰲ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻗﺎﻝ ﻣﻜﺤﻮﻝ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺷﻔﺎﺀ ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻨﺎﺱ ﺩﺍﺀ " ﺇﺫﻥ ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ﺳﺮ ﺍﻹﻫﺘﻤﺎﻡ ﺑﺎﻟﺬﻛﺮ ﻫﻮ ﻷﻧﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ‬
‫ﻓﻴﻪ ﺑﻪ ﺗﻜﻮﻥ ﺣﻴﺔ ﻭﻣﻦ ﻏﲑﻩ ﻓﻬﻲ ﻣﻮﺍﺕ ﻻﺧﲑ ﻓﻴﻬﺎ‪ .‬ﻭﺍﻟﻘﻠﺐ ﻫﻮ ﺃﻫﻢ ﻣﺎﰲ ﺍﻹﻧﺴﺎﻥ ﻷﻧﻪ ﳏﻞ ﺍﻹﳝﺎﻥ‪ .‬ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺃﻻ ﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ ﻭﺇﺫﺍ ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ ﺇﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ‪ .‬ﻓﺒﺎﻟﺬﻛﺮ ﳛﻴﺎ‬
‫ﺍﻟﻘﻠﺐ ﻭﻳﺼﻠﺢ ﻭﻳﺼﺒﺢ ﻣﻬﻴﺄ ﻟﺘﻠﻘﻰ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺍﺗﺒﺎﻉ ﻫﺪﻳﻪ ﻓﻴﻜﻮﻥ ﰲ ﺫﻟﻚ ﺳﻌﺎﺩﺓ ﺍﺑﻦ ﺁﺩﻡ ‪ .‬ﻭﺍﻟﺴﺆﺍﻝ ﺍﻵﻫﻢ ‪ :‬ﻛﻴﻒ‬
‫ﺣﺎﻟﻨﺎ ﻣﻊ ﺍﻟﺬﻛﺮ؟ ﻫﻞ ﳓﻦ ﻣﻦ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻛﺜﲑﹰﺍ ؟ ﻭﻳﻨﺒﻐﻰ ﺃﻥ ﻧﺮﻛﺰ ﻋﻠﻰ ﻛﻠﻤﺔ ﻛﺜﲑﹰﺍ ﻛﺜﲑﹰﺍ‪ ! .‬ﻫﻞ ﻟﻨﺎ ﺃﻭﺭﺍﺩ ﰲ‬
‫ﺍﻟﺼﺒﺎﺡ ﻭﰲ ﺍﳌﺴﺎﺀ ﻧﺪﺍﻭﻡ ﻋﻠﻴﻬﺎ ﻛﻞ ﻳﻮﻡ؟ ﻫﻞ ﳓﻔﻆ ﺷﻴﺌﺎﹰ ﻣﻦ ﺃﺫﻛﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﺮﺩﺩﻫﺎ ﰲ ﺃﻭﻗﺎﻬﺗﺎ؟ ﻫﻞ‬
‫ﻟﻨﺎ ﺣﺰﺏ ﻳﻮﻣﻲ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﳓﺮﺹ ﻋﻠﻰ ﺗﻼﻭﺗﻪ ﻭﻻﻳﻠﻬﻴﻨﺎ ﻋﻨﻪ ﺷﻐﻞ ﺃﻭ ﳍﻮ؟ ﻫﻞ ﻧﺴﺒﺢ ﻭﻬﻧﻠﻞ ﻭﻧﻜﱪ ﻭﳓﻤﺪ ﺍﷲ ﺇﺫﺍ‬
‫ﻛﻨﺎ ﰲ ﺧﻠﻮﺍﺗﻨﺎ؟ ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﻌﻢ ﻓﺎﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ﻓﻤﱴ ﺍﻟﻴﻘﻈﺔ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻳﺎﻋﺒﺪ ﺍﷲ؟ﺇﱃ ﻣﱴ؟ﺇﱃ‬
‫ﻣﱴ؟ ﺃﺗﺮﺿﻰ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﳌﻴﺖ؟ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺭﺑﻪ ﻭﺍﻟﺬﻱ ﻻﻳﺬﻛﺮ ﺭﺑﻪ ﻣﺜﻞ‬
‫ﺍﳊﻲ ﻭﺍﳌﻴﺖ ‪-‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻼ ﺻﺎﳊﹰﺎ ‪،‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺍﷲ ﻛﺜﲑﹰﺍ‬
‫ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﺫﺍﻛﺮﺍ ﻭﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﻭﺍﻟﺬﺍﻛﺮﺍﺕ ﺇﻧﻚ ﲰﻴﻊ ﳎﻴﺐ ﺍﻟﺪﻋﻮﺍﺕ‪،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫) ‪ ( ٩٩‬ﻳﺎﺑﲏ ﺇﻬﻧﺎ ﺇﻥ ﺗﻚ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩ ﹴﻝ ﻓﺘﻜﻦ ﰲ ﺻﺨﺮﺓ‪ .....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻟﻘﻤﺎﻥ ﺍﳊﻜﻴﻢ ‪ " :‬ﻳﺎﺑﲏ ﺇﻬﻧﺎ ﺇﻥ ﺗﻚ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩ ﹴﻝ ﻓﺘﻜﻦ ﰲ ﺻﺨﺮﺓ ﺃﻭ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻭ‬
‫ﰲ ﺍﻷﺭﺽ ﻳﺄﺕ ﻬﺑﺎ ﺍﷲ ﺇﻥﹼ ﺍﷲ ﻟﻄﻴﻒ ﺧﺒﲑ"‪ .‬ﺗﺸﺒﻴﻪ ﺑﻠﻴﻎ ﻭ ﺻﻮﺭﺓ ﺑﻼﻏﻴﺔ ﺭﺍﺋﻌﺔ ﰲ ﺃﺳﻠﻮﺏ ﺑﺪﻳﻊ ﻳﺆﺩﺏ ﻟﻘﻤﺎﻥ ﺍﳊﻜﻴﻢ‬
‫ﺇﺑﻨﻪ ﻣﺒﻴﻨﺎﹰ ﻟﻪ ﺳﻌﺔ ﻋﻠﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺇﺣﺎﻃﺘﻪ ﲜﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ ﺩﻗﻴﻘﻬﺎ ﻭﺟﻠﻴﻠﻬﺎ‪ .‬ﻭﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‬
‫ﻣﻄﻠﻊ ﻋﻠﻰ ﺩﻗﺎﺋﻖ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻻﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﻭﻻﻳﻌﺠﺰﻩ ﺷﻲﺀ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻓﻠﻮ ﺃﻥ ﺣﺒﺔ ﺧﺮﺩﻝ‬
‫ﻣﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼﻐﺮ ﻭﻛﺎﻧﺖ ﰲ ﺑﻄﻦ ﺻﺨﺮﺓ ﺻﻤﺎﺀ ﺃﻭ ﻛﺎﻧﺖ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻭ ﰲ ﺃﻃﺮﺍﻑ ﺍﻷﺭﺽ ﻟﻌﻠﻢ ﻣﻜﺎﻬﻧﺎ‬
‫ﻭﺃﺗﻰ ﻬﺑﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ .‬ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﺣﺎﻁ ﻋﻠﻤﻪ ﺑﻜﻞ ﺷﻲﺀ‪ .‬ﻳﺮﻯ ﺩﺑﻴﺐ ﺍﻟﻨﻤﻠﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺓ ﺍﻟﺴﻮﺩﺍﺀ ﰲ‬
‫ﺍﻟﻠﻴﻠﺔ ﺍﻟﻈﻠﻤﺎﺀ ﻭﻳﺮﻯ ﻣﺦ ﺳﺎﻗﻬﺎ ﻭﺟﺮﻳﺎﻥ ﺍﻟﺪﻡ ﰲ ﻋﺮﻭﻗﻬﺎ‪ .‬ﻳﻌﻠﻢ ﺧﺎﺋﻨﺔ ﺍﻷﻋﲔ ﻭﻣﺎﲣﻔﻲ ﺍﻟﺼﺪﻭﺭ ﻓﺄﻳﻦ ﳜﺘﱯﺀ ﻣﻨﻪ‬
‫ﺍﻟﻌﺎﺻﻲ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺼﻴﻪ ؟ ﻛﻴﻒ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻭﻣﻄﻠﻊ ﻋﻠﻰ ﺣﺮﻛﺎﺗﻪ ﻭﺳﻜﻨﺎﺗﻪ!؟ ﻟﻮ ﻛﺎﻥ‬
‫ﺃﺑﻮﻩ ﺃﻭ ﺃﻣﻪ ﺃﻭ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻟﻮ ﻃﻔﻞ ﺻﻐﲑ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺃﻛﺎﻥ ﳚﺮﺅ ﻋﻠﻰ ﻣﻮﺍﻗﻌﺔ ﺍﳌﻌﺼﻴﺔ ﺃﻣﺎﻣﻬﻢ ؟ ﻻ ﻭﺍﷲ ‪ ،‬ﻓﺴﺒ ﺤﺎﻥ‬
‫ﺍﷲ ‪ ..‬ﺃﻫﺎﻥ ﺍﷲ ﰲ ﻧﻈﺮﻩ ﺣﱴ ﺃﺻﺒﺢ ﺃﻫﻮﻥ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺇﻟﻴﻪ ! ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻻﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ﺃﻱ ﺃﻧﻪ‬
 ‫ﻻﻳﻜﻮﻥ ﰲ ﻗﻠﺒﻪ ﺷﻲﺀ ﻣﻦ ﺍﻹﳝﺎﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﻭﺇﻻ ﻷﺳﺘﺸﻌﺮ ﻧﻈﺮ ﺍﷲ ﺇﻟﻴﻪ ﻭﺇﻃﻼﻋﻪ ﻋﻠﻴﻪ ﻭﻫﻮ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ‪.‬‬
‫ﻟﻘﺪ ﻫﺎﻧﺖ ﺧﺸﻴﺔ ﺍﷲ ﰲ ﻗﻠﻮﺏ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎ ﺱ ‪ .‬ﲡﺪ ﺑﻌﺾ ﺍﳌﺨﺪﻧﲔ ﻻﻳﺪﺧﻦ ﰲ ﺣﻀﺮﺓ ﺃﺑﻴﻪ ﺃﻭ ﺣﻀﺮﺓ ﻣﺴﺆﻭﻝ ﻛﺒﲑ‬
‫ﺗﻮﻗﲑﺍ ﻭﺇﺣﺘﺮﺍﻣﺎ ﳍﻢ !‬
‫ﺗﺮﻯ ﻣﻦ ﻳﺴﻤﻊ ﺍﻷﻏﺎﱐ ﺃﻭ ﻳﺸﺎﻫﺪ ﺍﻷﻓﻼﻡ ﺇﺫﺍ ﺭﺃﻯ ﺷﻴﺨﹰﺎ ﺃﻭ ﺩﺍﻋﻴﺔ ﺃﻗﻔﻞ ﺍﳉﻬﺎﺯ !‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ :‬ﺃﲣﺸﻮﻥ ﺍﻟﻨﺎﺱ ﻭﺍﷲ ﺃﺣﻖ ﺃﻥ ﲣﺸﻮﻩ‪.‬‬
‫ﺃﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻳﻌﻠﻢ ﺳﺮﻫﻢ ﻭﳒﻮﺍﻫﻢ ﻭﺃﻥ ﺍﷲ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ‪.‬‬
‫ﻣﺎﻳﻜﻮﻥ ﻣﻦ ﳒﻮﻯ ﺛﻼﺛﺔ ﺇﻻ ﻫﻮ ﺭﺍﺑﻌﻬﻢ ﻭﻻﲬﺴﺔ ﺇﻻ ﻫﻮ ﺳﺎﺩﺳﻬﻢ ﻭﻻﺃﺩﱏ ﻣﻦ ﺫﻟﻚ ﻭﻻﺃﻛﺜﺮ ﺇﻻ ﻫﻮ ﻣﻌﻬﻢ ﺃﻳﻦ ﻣﺎﻛﺎﻧﻮﺍ‬
‫ﰒ ﻳﻨﺒﺌﻬﻢ ﲟﺎﻋﻤﻠﻮﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻥ ﺍﷲ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ‪.‬‬
‫ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ‪ ،‬ﺳﻮﺍﺀٌ ﻣﻨﻜﻢ ﻣﻦ ﺃﺳﺮ ﺍﻟﻘﻮﻝ ﻭﻣﻦ ﺟﻬﺮ ﺑﻪ ﻭﻣﻦ ﻫﻮ ﻣﺴﺘﺨﻒ ﺑﺎﻟﻠﻴ ﻞ ﻭﺳﺎﺭﺏ‬
‫ﺑﺎﻟﻨﻬﺎﺭ‪.‬‬

‫ﻭﺭﺑﻚ ﻳﻌﻠﻢ ﻣﺎﺗﻜﻦ ﺻﺪﻭﺭﻫﻢ ﻭﻣﺎﻳﻌﻠﻨﻮﻥ‪.‬‬

‫ﻓﻴﺎﻋﺒﺪﺍﷲ ‪ ...‬ﺍﺟﻌﻞ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺧﺸﻴﺘﻪ ﰲ ﻗﻠﺒﻚ ﰲ ﻛﻞ ﺣﲔ ﻭﲤﺜﻞ ﻧﻈﺮﻩ ﺇﻟﻴﻚ ﰲ ﺃﻱ ﺳﺎﻋﺔ ﻣﻦ ﻟﻴﻞ ﺃﻭ ﻬﻧﺎﺭ‪.‬‬
‫ﺇﺫﺍ ﻣﺎﺧﻠﻮﺕ ﺑﺮﻳﺒﺔ ﰲ ﻇﻠﻤﺔ ‪ ......‬ﻭﺍﻟﻨﻔﺲ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﺍﻟﻌﺼﻴﺎﻥ‬
‫ﻓﺎﺧﺶ ﻣﻦ ﻧﻈﺮﺍﻹﻟﻪ ﻭﻗﻞ ﳍﺎ ‪ ......‬ﺇﻥ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﻈ ﻼﻡ ﻳﺮﺍﱐ‬
‫ﺍﻟﻠﻬﻢ ﺃﺭﺯﻗﻨﺎ ﺧﺸﻴﺘﻚ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ﻭﺣﻞ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻣﻌﺎﺻﻴﻚ ‪ ،‬ﺍﻟﻠﻬﻢ ﻧﻮﺭ ﻗﻠﻮﺑﻨﺎ ﺑﻨﻮﺭ ﺍﻹﳝﺎﻥ ﻭﻗﻮﻱ ﺇﳝﺎﻧﻨﺎ ﲟﺨﺎﻓﺘﻚ‬
‫ﺲ ﻻﺗﺸﺒﻊ‪ .‬ﺍﻟﻠﻬﻢ ﺣﺒﺐ ﺇﻟﻴﻨﺎ‬ ‫ﻭﺍﳊﻴﺎﺀ ﻣﻨﻚ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﻗﻠﺐ ﻻﳜﺸﻊ ﻭﻋﲔ ﻻﺗﺪﻣﻊ ﻭﻟﺴﺎ ٍﻥ ﻻﻳﺬﻛﺮ ﻭﻧﻔ ﹴ‬
‫ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﻛﺮﻩ ﺇﻟﻴﻨﺎ ﺍ ﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫) ‪ ( ١٠٠‬ﻳﻮﻣﺌﺬ ﲢﺪﺙ ﺃﺧﺒﺎﺭﻫﺎ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﻳﻮﻣﺌﺬ ﲢﺪﺙ ﺃﺧﺒﺎﺭﻫﺎ "‬
‫ﳜﱪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ ‪-‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ -‬ﺗﺘﺤﺪﺙ ﺍﻷﺭﺽ ﻭﲣﱪ ﲟﺎ ﻋُﻤﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ‪،‬‬
‫ﻭﺗﺸﻬﺪ ﻋﻠﻰ ﻛﻞ ﺇﻧﺴﺎﻥ ﲟﺎ ﺻﻨﻊ ﻋﻠﻰ ﻇﻬﺮﻫﺎ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺮﺃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫‪ ":‬ﻳﻮﻣﺌﺬ ﲢﺪﺙ ﺃﺧﺒﺎﺭﻫﺎ" ﻓﻘﺎﻝ ‪ :‬ﺃﺗﺪﺭﻭﻥ ﻣﺎﺃﺧﺒﺎﺭﻫﺎ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ .‬ﻗﺎﻝ‪ :‬ﺃﺧﺒﺎﺭﻫﺎ ﺃﻥ ﺗﺸﻬﺪ ﻋﻠﻰ ﻛﻞ‬
‫ﻋﺒ ٍﺪ ﺃﻭ ﺃﻣ ٍﺔ ﲟﺎ ﻋﻤﻞ ﻋﻠﻰ ﻇﻬﺮﻫﺎ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻋﻤﻞ ﻳﻮﻡ ﻛﺬﺍ ‪ ،‬ﻛﺬﺍ ﻭﻛﺬﺍ ‪ ،‬ﻓﻬﺬﻩ ﺃﺧﺒﺎﺭﻫﺎ ‪ .‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺣﺴﻦ‬
‫ﺻﺤﻴﺢ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ‪ :‬ﲢﻔﻈﻮﺍ ﻣﻦ ﺍﻷﺭﺽ ﻓﺈﻬﻧﺎ ﺃﻣﻜﻢ ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﺣ ٍﺪ ﻋﺎﻣ ﹴﻞ ﻋﻠﻴﻬﺎ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ ﺇﻻ ﻭﻫﻲ‬
‫ﳐﱪﺓ ﺑﻪ‪ .‬ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﻣﻌﺠﻤﻪ‪.‬‬
‫ﻳﺎﻟﻪ ﻣﻦ ﻣﻮﻗﻒ ﻋﻈﻴﻢ ﻭﳊﻈﺎﺕ ﻋﺼﻴﺒﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻔﻀﻴﻊ ﺍﻟﺬﻱ ﺗﺘﻘﻄﻊ ﻣﻦ ﺷﺪﺓ ﺃﻫﻮﺍﻟﻪ ﺍﻟﻘﻠﻮﺏ ﺍﻷﺑﺼﺎﺭ ﺷﺎﺧﺼﺔ‬
‫ﻭﺍﻟﻘﻠﻮﺏ ﻭﺟﻠﺔ ﻭﺍﻷﺟﺴﺎﺩ ﻋﺎﺭﻳﺔ ﻭﺍﻟﺸﻤﺲ ﺩﺍﻧﻴﺔ ﻣﻦ ﺍﻟﺮﺅﻭﺱ _ ﺗﻘﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺮﺟﺎﻝ‬
‫ﻭﺍﻟﻨﺴﺎﺀ ﻳﻨﻈﺮ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ؟ ﻗﺎﻝ ‪ :‬ﻳﺎﻋﺎﺋﺸﺔ ﺍﻷﻣﺮ ﺃﻓﻀﻊ ﻣﻦ ﺃﻥ ﻳﻨﻈﺮ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ‪.‬‬
 ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ ﲣﻴﻞ ﺫﻟﻚ ﺍﳌﺸﻬﺪ ﻳﻮﻡ ﺗﺘﺤﺪﺙ ﻓﻴﻪ ﺍﻷﺭﺽ ﻭﻛﻴﻒ ﺳﻴﻜﻮﻥ ﺍﳌﺸﻬﺪ ؟ ﻻﺷﻚ ﺃﻧﻪ ﻣﺸﻬﺪ ﳐﻴﻒ‬
‫‪ ..‬ﺳﺒﺤﺎﻥ ﺍﷲ ‪ ..‬ﻳﻮﻡ ﺗﺄﰐ ﺳﺎﺣﺎﺕ ﺍﳉﻬﺎﺩ ﺗﺸﻬﺪ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺑﺬﻝ ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻳﻮﻡ ﺗﺄﰐ ﺍﳌﺴﺎﺟﺪ ﺗﺸﻬﺪ‬
‫ﻟﺮﻭﺍﺩﻫﺎ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺭﻛﻮﻋﻬﻢ ﻭﺳﺠﻮﺩﻫﻢ ﻭﻳﻮﻡ ﺗﺄﰐ ﻣﲎ ﻭﻋﺮﻓﺎﺕ ﺗﺸﻬﺪ ﻟﻠﺤﺠﺎﺝ ﻭﻗﻮﻓﻬﻢ ﻋﻠﻰ ﻋﺮﺻﺎﻬﺗﺎ ﻭﺩﻋﺎﺀﻫﻢ‬
‫ﻭﺑﻜﺎﺀﻫﻢ ﻭﺗﻀﺮﻋﻬﻢ ‪ ....‬ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ..‬ﻳﻮﻡ ﺗﺄﰐ ﺍﳌﺮﺍﻗﺺ ﻭﻧﻮﺍﺩﻱ ﺍﻟﻠﻴﻞ ﺗﺸﻬﺪ ﻋﻠﻰ ﺭﻭﺍﺩﻫﺎ ﻣﺎﺻﻨﻌﻮﺍ ﻋﻠﻰ ﻇﻬﺮﻫﺎ‬
‫ﻣﻦ ﺧﻨﺎ ﻭﻓﺠﻮﺭ ﻭﺳﻜﺮ ﻭﻋﺮﺑﺪﺓ ﻭﻳﻮﻡ ﺗﺄﰐ ﺍﻟﺸﻮﺍﻃﻲﺀ ﺗﺸﻬﺪ ﲟﺎﺟﺮﻯ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﻣﻦ ﻋﺮﻱ ﻭﺳﻔﻮﺭ ﻭﺯﻧﺎ ﻭﲬﻮﺭ‪.‬‬
‫ﻳﻮﻣﻬﺎ ﻳﻨﻜﺸﻒ ﺍﻟﺴﺘﺎﺭ ﻭﺗﺰﻭﻝ ﺍﳊﺠﺐ ﻳﻮﻡ ﺍﻟﻔﻀﺎﺋﺢ ‪ ...‬ﻳﻮﻣﻬﺎ ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﻝ ﺫﻟﻚ ﺍﳌﺴﻜﲔ ﺍﻟﺬﻱ ﻛﺎﻥ ﳚﻮﺏ‬
‫ﺍﻷﺭﺽ ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﹰﺎ ﻭﴰﺎ ﹰﻻ ﻭﺟﻨﻮﺑﹰﺎ ‪ ،‬ﻳﺮﺗﻜﺐ ﰲ ﻛﻞ ﺑﻘﻌﺔ ﻣﻌﺼﻴﺔ ﻭﻳﻘﺎﺭﻑ ﰲ ﻛﻞ ﺯﺍﻭﻳﺔ ﻓﺎﺣﺸﺔ ﻭﻛﺄﻥ ﺍﷲ ﻫﻨﺎﻙ ﻏﲑ‬
‫ﻣﻄﻠﻊ ﻋﻠﻴﻪ ﻭﺃﻥ ﺍﻷﺭﺽ ﻫﻨﺎﻙ ﻟﻴﺴﺖ ﺃﺭﺽ ﺍﷲ ؟‬
‫ﻋﺒﺪﺍﷲ ﻳﺎﻣﻦ ﻓﺮﻃﺖ ﰲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺗﻜﺎﺳﻠﺖ ﻋﻦ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺑﻴﻮﺕ ﺍﷲ ﺗﺬﻛﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ‪ ..‬ﺗﺬﻛﺮ ‪ :‬ﻳﻮﻡ ﲢﺪﺙ‬
‫ﺃﺧﺒﺎﺭﻫﺎ ﻣﺎﺫﺍ ﺳﺘﺨﱪ ﻋﻨﻚ؟ ﻣﺎﺫﺍ ﺳﺘﺸﻬﺪ ﺑﻪ ﻟﻚ ﺃﻭ ﻋﻠﻴﻚ؟‬

‫ﻣﺎﺫﺍ ﺗﺘﻤﲎ ﻭﻗﺘﻬﺎ ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﺣﻴﻨﻤﺎ ﺗﺮﻯ ﺍﳌﺴﺎﺟﺪ ﺗﺸﻬﺪ ﻷﺻﺤﺎﻬﺑﺎ ﻭﺗﺸﻔﻊ ﳍﻢ ﺃﻣﺎﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻳﺎﺭﺏ ﺷﻔﻌﲏ ﻓﻴﻪ ﻟﻘﺪ‬
‫ﻛﺎﻥ ﻗﻠﺒﻪ ﻣﻌﻠﻖ ﰊ‪ ،‬ﻟﻘﺪ ﻛﺎﻥ ﻣﻦ ﺭﻭﺍﺩﻱ ﻟﻴﻞ ﻬﻧﺎﺭ ‪ ،‬ﻳﺎﺭﺏ ﻃﺎﳌﺎ ﺳﺠﺪ ﰲﹼ ﻭﺭﻛﻊ ﻭﻗﺎﻡ ﻭﻗﻌﺪ ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻣﺎﺗﺰﺍﻝ ﲢﺎﺝ‬
‫ﻋﻨﻪ ﺣﱴ ﺗﺸﻔﻊ ﻓﻴﻪ ﻭﻳﺪﺧﻞ ﺍﳉﻨﺔ ‪ .‬ﻫﻞ ﺗﺘﻤﲎ ﻭﻗﺘﻬﺎ ﺃﻧﻚ ﻛﻨﺖ ﻣﻦ ﺭﻭﺍﺩﻫﺎ ﰲ ﺣﻴﺎﺗﻚ ﺍﻟﺪﻧﻴﺎ؟ ﺇﺫﻥ ﺍﻏﺘﻨﻢ ﻣﺎﺑﻘﻲ ﻣﻦ‬
‫ﻋﻤﺮﻙ ﻣﻦ ﺃﻳﺎﻡ ﻭﻗﺪﻡ ﻵﺧﺮﺗﻚ ﻣﺎﻳﺴﺮﻙ ﻭﻳﺒﻴﺾ ﻭﺟﻬﻚ ﻳﻮﻡ ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ ﻗﺒﻞ ﺃﻥ ﺗﻨﺪﻡ ﻭﺗﺪﺭﻙ ﻛﻢ‬
‫ﻛﻨﺖ ﻣﻔﺮﻃﺎﹰ‪ ،‬ﻭﺗﺘﻤﲎ ﻟﻮ ﺗﻌﻮﺩ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺟﺪﻳﺪ ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ‪ ،‬ﻳﻮﻣﺌﺬ ﻻﻳﻔﻴﺪ ﺍﻟﻨﺪﻡ ﻭﻻﻳﻨﻔﻊ ﺍﻹﻧﺴﺎﻥ‬
‫ﺇﻻ ﻣﺎﻗﺪﻡ‪ .‬ﻓﺎﻟﺒﺪﺍﺭ ﺍﻟﺒﺪﺍﺭ ﻣﺎﺩﻣﺖ ﰲ ﺯﻣﻦ ﺍﳌﻬﻠﺔ ﻗﺒﻞ ﺃﻥ ﺗﺼﺒﺢ ﻣﺮﻬﺗﻦ ﺑﻌﻤﻠﻚ ﲢﺖ ﺃﻃﺒﺎﻕ ﺍﻟﺜﺮﻯ ﺗﻨﺘﻈﺮ ﺍﻟﺴﺎﻋﺔ‬
‫ﻭﺍﻟﺴﺎﻋﺔ ﺃﺩﻫﻰ ﻭﺃﻣﺮ ‪ ..‬ﺃﺧﻴًﻪ ‪ ..‬ﺃﻥ ﺍﻷﻣﺮ ﺟﺪ ﻻﻫﺰﻝ ﻓﻴﻪ‪ ،‬ﻭﺻﺪﻕ ﻻﻣﺮﺍﺀ ﻓﻴﻪ‪ ،‬ﻓﻘﻢ ﻣﻘﺎﻡ ﺍﳉﺪ ﻭﺩﻉ ﻋﻨﻚ ﺍﻷﻣﺎﱐ‬
‫ﺍﳋﺎﺩﻋﺔ ﻭﺑﺎﺩﺭ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﺣﺬﺭ ﻣﻦ ﺍﻟﺘﺴﻮﻳﻒ ﻓﺈﻥ ﺳﻮﻑ ﻣﻦ ﺟﻨﺪ ﺇﺑﻠﻴﺲ‪ .‬ﺍﺳﺄﻝ ﺍﷲ ﱄ ﻭﻟﻚ ﻭﻟﻜﻞ ﺍﳌﺴﻠﻤﲔ‬
‫ﺣﺴﻦ ﺍﳋﺘﺎﻡ ﻭﻃﻴﺐ ﺍﳌﻘﺎﻡ ﻭﺻﺤﺒﺔ ﺍﻷﺧﻴﺎﺭ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﺑﺮﺍﺭ ﻭﺍﻟﺼﺎﳊﲔ ﺍﻷﻃﻬﺎﺭ ﻭﺍﺳﺄﻟﻪ ﺗﻌﺎﱃ ﺃﻥ ﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ ﻭﺃﻥ‬
‫ﻼ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ ﺇﻧﻪ ﻭﱄ ﺫﻟﻚ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ‪.‬‬
‫ﻳﻔﻘﻬﻨﺎ ﰲ ﺩﻳﻨﻨﺎ ﻭﻳﺮﻳﻨﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﺃﻥ ﻳﺮﻳﻨﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫) ‪ ( ١٠١‬ﺇﻥ ﺍﷲ ﻻﻳﻐﲑ ﻣﺎﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎﺑﺄﻧﻔﺴﻬﻢ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ .. " :‬ﺇﻥ ﺍﷲ ﻻﻳﻐﲑ ﻣﺎﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎﺑﺄﻧﻔﺴﻬﻢ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻘﻮ ﹴﻡ ﺳﻮ ًﺀ ﻓﻼ ﻣﺮﺩ ﻟﻪ ﻭﻣﺎﳍﻢ ﻣﻦ‬
‫ﻼ‪.‬‬‫ﺩﻭﻧﻪ ﻣﻦ ﻭﺍ ﹴﻝ" ﺇﻥ ﷲ ﺗﻌﺎﱃ ﺳﻨﻨﺎﹰ ﻻﺗﺘﻐﲑ ﻭﻗﻮﺍﻧﲔ ﻻﺗﺘﺒﺪﻝ ‪ :‬ﺳﻨﺔ ﺍﷲ ﺍﻟﱵ ﻗﺪ ﺧﻠﺖ ﻣﻦ ﻗﺒﻞ ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳ ﹰ‬
‫ﻭﻫﺬﻩ ﺳﻨﺔ ﻭﻗﺎﻋﺪﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺳﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺴﲑ ﻋﻠﻴﻬﺎ ﺍﻟﻜﻮﻥ ﻭﺗﻨﺘﻈﻢ ﻋﻠﻴﻬﺎ ﺃﺳﺲ ﺍﻟﺒﻨﻴﺎﻥ‪ :‬ﺇﻥ ﺍﷲ ﻻﻳﻐﲑ ﻣﺎﺑﻘﻮﻡ‬
‫ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎﺑﺄﻧﻔﺴﻬﻢ ‪ :‬ﺃﻱ ﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﺫﺍ ﺃﻧﻌﻢ ﻋﻠﻰ ﻗﻮﻡ ﺑﺎﻷﻣﻦ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ﻓﺈﻧﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻﻳﺰﻳﻞ ﻧﻌﻤﻪ ﻋﻨﻬﻢ ﻭﻻﻳﺴﻠﺒﻬﻢ ﺇﻳﺎﻫﺎ ﺇﻻ ﺇﺫﺍ ﺑﺪﻟﻮﺍ ﺃﺣﻮﺍﳍﻢ ﻭﻛﻔﺮﻭﺍ ﺑﺄﻧﻌﻢ ﺍﷲ ﻭﻧﻘﻀﻮﺍ ﻋﻬﺪﻩ ﻭﺍﺭﺗﻜﺒﻮﺍ‬
‫ﻣﺎﺣﺮﻡ ﻋﻠﻴﻬﻢ‪ .‬ﻫﺬﺍ ﻋﻬﺪ ﺍﷲ ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ ؟ ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﳍﻢ ﻋﻨﺪ ﺍﷲ ﻋﻬﺪ ﻭﻻ ﻣﻴﺜﺎﻕ ﻓﺠﺮﺕ‬
‫ﻋﻠﻴﻬﻢ ﺳﻨﺔ ﺍﷲ ﺍﻟﱵ ﻻﺗﺘﻐﲑ ﻭﻻﺗﺘﺒﺪﻝ ﻓﺈﺫﺍ ﺑﺎﻷﻣﻦ ﻳﺘﺤﻮﻝ ﺇﱃ ﺧﻮﻑ ﻭﺍﻟﻐﲎ ﻳﺘﺒﺪﻝ ﺇﱃ ﻓﻘﺮ ﻭﺍﻟﻌﺰﺓ ﺗﺆﻝ ﺇﱃ ﺫﻟ ٍﺔ‬
‫ﻭﺍﻟﺘﻤﻜﲔ ﺇﱃ ﻫﻮﺍﻥ‪.‬‬
 ‫ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﻜﺮﱘ ﺇﻥ ﺍﳌﺘﺄﻣﻞ ﺍﻟﻴﻮﻡ ﰲ ﺣﺎﻝ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻭﻣﺎﺃﺻﺎﻬﺑﺎ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﺍﳍﻮﺍﻥ ﻭﻣﺎﺳﻠﻂ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺬﻝ‬
‫ﻭﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻋﺪﺍﺋﻬﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﺑﺎﻷﻣﺲ ﺃﻣﺔ ﻣﻬﻴﺒﺔ ﺍﳉﻨﺎﺡ ﻣﺼﻮﻧﺔ ﺍ ﻟﺬﻣﺎﺭ ﻟﲑﻯ ﺑﻌﲔ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺴﺒﺐ ﰲ‬
‫ﺫﻟﻚ ﻛﻠﻪ ﺭﺅﻳﺎ ﺍﻟﻌﲔ ﻟﻠﺸﻤﺲ ﰲ ﺭﺍﺑﻌﺔ ﺍﻟﻨﻬﺎﺭ ‪ .‬ﻳﺮﻯ ﺃﻣ ﹰﺔ ﺃﺳﺮﻓﺖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻛﺜﲑﹰﺍ ﻭﲤﺎﺩﺕ ﰲ ﻃﻐﻴﺎﻬﻧﺎ ﺃﻣﺪﹰﺍ ﺑﻌﻴﺪﹰﺍ‬
‫ﻭﺍﻏﺘﺮﺕ ﲝﻠﻢ ﺍﷲ ﻭﻋﻔﻮﻩ ﻭﺣﺴﺒﺖ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ﻭﻧﺴﻴﺖ ﺃﻥ ﺍﷲ ﳝﻬﻞ ﻭﻻﻳﻬﻤﻞ ‪ ،‬ﻭﻣﺎ ﺍﻷﻣﺔ ﺇﻻ ﳎﻤﻮﻋﺔ‬
‫ﺃﻓﺮﺍﺩ ﻣﻦ ﺿﻤﻨﻬﻢ ﺃﻧﺎ ﻭﺃﻧﺖ ‪ .‬ﲡﻮﻝ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﰲ ﺩﻳﺎﺭ ﺍﻹﺳﻼﻡ )ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ( ﻭﺍﺧﱪﱐ ﻣﺎﺫﺍ ﺑﻘﻲ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﱂ‬
‫ﻳﺮﺗﻜﺐ ﻭﻣﺎﺫﺍ ﺑﻘﻲ ﻣﻦ ﺍﻟﻔﻮﺍﺣﺶ ﱂ ﻳﺬﺍﻉ ﻭﻳﻌﻠﻦ ‪ ،‬ﺍﻟﺮﺑﺎ ﺻﺮﻭﺣﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻗﺪ ﺷﻴﺪﺕ ﻭﺣﺼﻨﺖ ﺣﺮﺑﹰﺎ ﻋﻠﻰ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻟﺰﻧﺎ ﺑﻴﻮﺗﻪ ﻗﺪ ﺃﻋﻠﻨﺖ ﻭﺗﺰﻳﻨﺖ ﰲ ﻛﻞ ﺷﺎﺭﻉ ﻭﻧﺎﺻﻴﺔ‪ ،‬ﻭﺍﻟﺴﻔﻮﺭ ﻗﺪ ﺣﻞ ﳏﻞ ﺍﻟﺴﺘﺮ ﻭﺍﳋﻨﺎ ﻗﺪ ﺣﻞ ﳏﻞ‬
‫ﺍﻟﻄﻬﺮ ﻭﺍﻟﻌﻔﺎﻑ‪ .‬ﻭﺍﳋﻤﺮ ) ﺃﻡ ﺍﳋﺒﺎﺋﺚ( ﺻﺎﺭﺕ ﳍﺎ ﻣﺼﺎﻧﻊ ﻭﻣﺘﺎﺟﺮ‪ .‬ﺍﳌﻌﺮﻭﻑ ﺃﺻﺒﺢ ﻣﻨﻜﺮﹰﺍ ﻭﺍﳌﻨﻜﺮ ﻏﺪﺍ ﻣﻌﺮﻭﻓﹰﺎ‪ .‬ﺃﺭﺗﻔﻊ‬
‫ﺍﻟﻐﻨﺎﺀ ) ﺻﻮﺕ ﺍﻟﺸﻴﻄﺎﻥ( ﻭﻭﺿﻊ ﺍﻟﻘﺮﺁﻥ )ﻛﻼﻡ ﺍﻟﺮﲪﻦ(‪ .‬ﺣﻜﻢٌ ﺑﻐﲑ ﻣﺎﺃﻧﺰﻝ ﺍﷲ ﻭﻗﻮﺍﻧﲔ ﻣﺎﺃﻧﺰﻝ ﺍﷲ ﻬﺑﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‪.‬‬
‫ﻭﻗﺒﻞ ﺫﻟﻚ ﻛﻠﻪ ﲣﻠﻴﻨﺎ ﻋﻦ ﺍﳉﻬﺎﺩ ﻭﺭﻛﻨﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﺗﺒﺎﻳﻌﻨﺎ ﺑﺎﻟﻌﻴﻨﺔ ﻭﺗﺘﺒﻌﻨﺎ ﺃﺫﻧﺎﺏ ﺍﻟﺒﻘﺮ ‪ ،‬ﺃﻓﺒﻌﺪ ﻫﺬﺍ ﻧﺮﺟﻮﺍ ﻧﺼﺮ ﺍﷲ‬
‫ﻭﻋﺰﺗﻪ ﻭﲤﻜﻴﻨﻪ ؟ ﺃﺑﻌﺪ ﻫﺬﺍ ﻧﺘﺴﺎﺀﻝ ﳌﺎﺫﺍ ﺣﻞ ﺑﻨﺎ ﻫﺬﺍ ﺍﳍﻮﺍﻥ ؟ ﺃﻓﺒﻌﺪ ﻫﺬﺍ ﻧﺴﺘﻐﺮﺏ ﻣﺎﺃﺻﺎﺑﻨﺎ ﻣﻦ ﺍﻟﺬﻝ ﻋﻠﻰ ﺃﻳﺪﻱ‬
‫ﺃﻋﺪﺍﺋﻨﺎ ﻣﻦ ﺷﺮﺍﺭ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳍﻨﺪﻭﺱ ﻭﺍﻟﺒﻮﺫﻳﲔ ﻭﻏﲑﻫﻢ ؟ ﻧﻌﻢ ﻭﺍﷲ ﺇﻥ ﺍﷲ ﻻﻳﻐﲑ ﻣﺎﺑﻘﻮﻡ ﺣﱴ‬
‫ﻳﻐﲑﻭﺍ ﻣﺎﺑﺄﻧﻔﺴﻬﻢ ‪ ..‬ﺇﻧﻨﺎ ﻟﻦ ﳔﺮﺝ ﳑﺎﳓﻦ ﻓﻴﻪ ﻣﻦ ﺍﻟﺬﻝ ﻭﺍﻟﺼﻐﺎﺭ ﻭﻟﻦ ﻧﻨﺎﻝ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﺇﻻ ﺇﺫﺍ ﻋﺪﻧﺎ ﺇﱃ ﺩﻳﻨﻨﺎ‬
‫ﻭﲤﺴﻜﻨﺎ ﺑﺈﺳﻼﻣﻨﺎ ﻓﻜﻤﺎ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ :‬ﳓﻦ ﻗﻮﻡ ﺃﻋﺰﻧﺎ ﺍﷲ ﺑﺎﻹﺳﻼﻡ ﻓﺈﻥ ﺍﺑﺘﻐﻴﻨﺎ ﺍﻟﻌﺰﺓ ﺑﻐﲑﻩ ﺃﺫﻟﻨﺎ‬
‫ﺍﷲ‪.‬‬

‫ﺃﺧﻲ ﺍﻟﻜﺮﱘ ‪ :‬ﺇﻥ ﺍﻷﻣﺔ ﻟﻦ ﺗﺘﻐﲑ ﺇﻻ ﺇﺫﺍ ﺗﻐﲑ ﺃﻓﺮﺍﺩﻫﺎ ’ ﺇﻻ ﺇﺫﺍ ﻏﲑﺕ ﺃﻧﺎ ﻭﺃﻧﺖ ﻭﻫﻮ ﻭﻫﻲ ‪ ،‬ﺇﺫﺍ ﻏﲑﻧﺎ ﺃﺳﻠﻮﺏ ﺣﻴﺎﺗﻨﺎ‬
‫ﲟﺎ ﻳﻮﺍﻓﻖ ﺷﺮﻉ ﺍﷲ ﻭﻗﻠﻨﺎ ﻟﺮﺑﻨﺎ ﲰﻌﹰﺎ ﻭﻃﺎﻋﺔ ﻭﺍﺗﺒﻌﻨﺎ ﻫﺪﻱ ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ :‬ﻭﻣﺎﺁﺗﺎﻛﻢ ﺍﻟﺮﺳﻮﻝ ﻓﺨﺬﻭﻩ‬
‫ﻼ ﳌﻮﻋﻮﺩ ﺍﷲ ﺑﺈﻥ ﻳﻐﲑ ﺍﷲ ﺫﻟﻨﺎ ﺇﱃ ﻋﺰﺓ ﻭﺿﻌﻔﻨﺎ ﺇﱃ ﻗﻮﺓ ﻭﻫﻮﺍﻧﻨﺎ‬ ‫ﻭﻣﺎﻬﻧﺎﻛﻢ ﻋﻨﻪ ﻓﺎﻧﺘﻬﻮﺍ‪ .‬ﻋﻨﺪﻫﺎ ﻧﺼﺒﺢ ﺃﻓﺮﺍﺩﺍﹰ ﻭﺃﻣﺔ ﺃﻫ ﹰ‬
‫ﺇﱃ ﲤﻜﲔ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﻳﺮﺩﻧﺎ ﲨﻴﻌﹰﺎ ﺇﱃ ﺩﻳﻨﻪ ﻣﺮﺩﹰﺍ ﺣﺴﻨﹰﺎ ﻭﺃﻥ ﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ ﻭﻳﻔﻘﻬﻨﺎ ﰲ‬
‫ﻼ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ ﻭﺃﻥ ﳝﻜﻦ ﻷﻣﺔ ﺍﻹﺳﻼﻡ ﻭﻳﻌﻴﺪ ﳍﺎ ﻋﺰﻬﺗﺎ ﻭﻣﻜﺎﻧﺘﻬﺎ‬ ‫ﺩﻳﻨﻨﺎ ﻭﻳﺮﻳﻨﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ‬
‫ﻭﺃﻥ ﻳﻨﺼﺮﻫﺎ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﺎ ﺇﻧﻪ ﲰﻴﻊ ﳎﻴﺐ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫) ‪ (١٠٢‬ﻭﻣﺎﻛﺎﻥ ﳌﺆﻣ ﹴﻦ ﻭﻻﻣﺆﻣﻨ ٍﺔ ﺇﺫﺍ ﻗﻀﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻣﺮﹰﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺍﳋﲑﺓ‪....‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﻭﻣﺎﻛﺎﻥ ﳌﺆﻣ ﹴﻦ ﻭﻻﻣﺆﻣﻨ ٍﺔ ﺇﺫﺍ ﻗﻀﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻣﺮﹰﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺍﳋﲑﺓ ﻣﻦ ﺃﻣﺮﻫﻢ ﻭﻣﻦ ﻳﻌﺺ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﺿﻞ ﺿﻼ ﹰﻻ ﻣﺒﻴﻨﺎﹰ "‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﺒﻼﺀ ﻭﺍﻹﻣﺘﺤﺎﻥ ﻭﺍﻟﺘﻤﺤﻴﺺ ‪ ،‬ﺗﻀﻊ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺍﶈﻚ ﺍﳊﻘﻴﻘﻲ ﻹﳝﺎﻧﻪ ﻟﻴﺘﻤﻴﺰ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﺪﻋﻲ‬
‫‪ ،‬ﻭﺍﻟﻜﻴّﺲ ﻣﻦ ﺍﻟﻌﺎﺟﺰ‪ ...‬ﻳﺎﳍﺎ ﻣﻦ ﺁﻳﺔ ﻋﻈﻴﻤﺔ ﺗﻜﺸﻒ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻋﻨﺪﻣﺎ ﻳﺼﻄﺪﻡ ﺃﻣﺮﺍﻟﺸﺮﻉ ﻣﻊ ﻫﻮﻯ ﺍﻟﻨﻔﺲ‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﻛﻔﺔ ﻭﺣﻈﻮﻅ ﺍﻟﻨﻔﺲ ﻭﺷﻬﻮﺍﻬﺗﺎ ﰲ ﻛﻔﺔ‪.‬‬
‫ﻛﻠﻨﺎ ﳓﺐ ﺍﻹﺳﻼﻡ ‪ ...‬ﻭﻛﻠﻨﺎ ﳓﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ...‬ﻭﻛﻠﻨﺎ ﻧﻄﻤﻊ ﰲ ﺭﺿﻮﺍﻥ ﺍﷲ ﻭﺟﻨﺘﺔ ‪ ...‬ﻭﻛﻠﻨﺎ‬
‫ﻳﺘﻤﲎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ﺻﺎﺩﻕ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻟﻜﻦ ﻫﻞ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻟﺘﻤﲎ ﻭﺍﻹﺩﻋﺎﺀ ﺃﻡ ﺑﺎﻟﻌﻤﻞ ﻭﺍﻹﺧﻼﺹ ‪ ،‬ﻫﻞ ﻧﺮﻳﺪ ﺍﻹﳝﺎﻥ‬
‫ﺑﻼﻋﻤﻞ ﻭﻧﺮﺟﻮﻩ ﺑﻼﲦﻦ؟! ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻏﺎﻟﻴﺔ ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻫﻲ ﺍﳉﻨﺔ‪.‬‬
 ‫ﺃﺧﻲ ﺍﻟﻜﺮﱘ ‪ :‬ﺇﻬﻧﺎ ﺃﻳﺔ ﺗﺴﺘﺤﻖ ﻣﻨﺎ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪﻫﺎ ﻭﺗﺄﻣﻞ ﻛﻠﻤﺎﻬﺗﺎ ﻭﺍﺳﺘﻴﻌﺎﺏ ﻣﺪﻟﻮﻻﻬﺗﺎ ﰒ ﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﺎﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﳓﻴﺎﻩ‬
‫ﻭﺍﻟﻨﻬﺞ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ‪ .‬ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﲢﻤﻞ ﻣﻌﲎ ﺍﻹﺳﻼﻡ ﺃﻻ ﻭﻫﻮ ﺍﻹﺳﺘﺴﻼﻡ ﷲ ﻭﺍﻹﻧﻘﻴﺎﺩ ﻟﻪ ﻭﺍﳋﻀﻮﻉ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ ‪.‬‬
‫ﻓﻬﻮ ﺍﺳﺘﺴﻼﻡ ﻭﺍﻧﻘﻴﺎﺩ ﻭﺧﻀﻮﻉ ﻭﻻﳎﺎﻝ ﻓﻴﻪ ﻟﻺﺧﺘﻴﺎﺭ ﺑﲔ ﻗﺒﻮﻝ ﻭﺭﻓﺾ ﻭﻻ ﺑﲔ ﺃﺧﺬ ﻭﺭﺩ‪ .‬ﺇﺫﺍ ﺟﺎﺀ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ‬
‫ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻓﻠﻴﺲ ﻏﲑ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ .‬ﻻﺍﻋﺘﺒﺎﺭ ﻭﻗﺘﻬﺎ ﳍﻮﻯ ﺍﻟﻨﻔﺲ ﻭﻻﻟﻌﺎﺩﺍﺕ ﺍﺠﻤﻟﺘﻤﻊ ﻭﻻ ﻷﻱ ﺍﻋﺘﺒﺎﺭ ﺁﺧﺮ ‪،‬‬
‫ﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺍﻹﺳﺘﺴﻼﻡ ﷲ ﻭﺍﻹﻧﻘﻴﺎﺩ ﻟﻪ ﺃﻣﺎ ﺇﺫﺍ ﲣﲑﻧﺎ ﻣﻦ ﺷﺮﻉ ﺍﷲ ﻣﺎﻳﻮﺍﻓﻖ ﺃﻫﻮﺍﺀﻧﺎ ﻭﺭﻏﺒﺎﺗﻨﺎ ﻭﻋﺎﺩﺍﺗﻨﺎ ﻭﺟﺌﻨﺎ ﺑﻪ ﻋﻠﻰ‬
‫ﺃﻧﻪ ﺩﻳﻦ ﺧﺎﻟﺺ ﷲ ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺗﺮﻛﻨﺎ ﻣﺎﳜﺎﻟﻒ ﺃﻫﻮﺍﺀﻧﺎ ﻭﻋﺎﺩﺍﺗﻨﺎ ﻭﺗﻘﺎﻟﻴﺪﻧﺎ ﲝﺠﺞ ﻭﺍﻫﻴﺔ ﻭﺃﻋﺬﺍﺭ ﻣﻠﻔﻘﺔ ﻓﺬﻟﻚ ﻫﻲ‬
‫ﺍﳋﲑﺓ ﺍﻟﱵ ﱂ ﻳﺮﺗﻀﻴﻬﺎ ﻟﻨﺎ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻨﺺ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺒﻠﻎ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺰﻛﺎﺓ ﺃﻣﺮﻧﺎ ﺑﻐﺾ‬
‫ﺍﻟﺒﺼﺮ ﻭﺣﻔﻆ ﺍﻟﻔﺮﺝ ﻭﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺇﺭﺧﺎﺀ ﺍﻟﻠﺤﻰ ﻭﺣﺠﺎﺏ ﺍﻟﻨﺴﺎﺀ ﻭﻬﻧﺎﻧﺎ ﻋﻦ‬
‫ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ﻭﺍﻹﺳﺒﺎﻝ ﻭﺃﺫﻯ ﺍﳉﺎﺭ ﻭﲰﺎﻉ ﺍﻟﻐﻨﺎﺀ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﳑﺎ ﻻﳜﻔﻰ ﻋﻠﻰ ﻣﺴﻠﻢ‬
‫ﻭﻻﻣﺴﻠﻤﺔ‪ .‬ﻓﻠﻴﻘﻒ ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﻛﻞ ﻣﻨﺎ ﻣﻊ ﻧﻔﺴﺔ ﻭﻗﻔﺔ ﳏﺎﺳﺒﺔ ﰲ ﺳﺎﻋﺔ ﺻﺪﻕ ﻣﻊ ﺍﻟﻨﻔﺲ ﻭﻟﻴﺴﺄﻝ ﻧﻔﺴﻪ ‪ :‬ﻫﻞ ﺃﻧﺎ ﳑﻦ‬
‫ﻳﺄﺧﺬ ﻣﻦ ﺩﻳﻦ ﺍﷲ ﻣﺎﻳﻮﺍﻓﻖ ﻫﻮﺍﻩ ﻭﻳﺘﺮﻙ ﻣﺎﻋﺪﺍ ﺫﻟﻚ ؟ ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﹰﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ﻭﻟﻴﺴﺄﻟﻪ ﺍﻟﺜﺒﺎﺕ ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ‬
‫ﺫﻟﻚ ﻓﻠﻴﺜﺐ ﺇﱃ ﺭﺷﺪﻩ ﻭﻟﻴﻘﺼﺮ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﳊﻖ ﻗﺴﺮﹰﺍ‪ .‬ﻓﺎﻷﻣﺮ ﺟﺪ ﻻﻫﺰﻝ ﻓﻴﻪ ﻭﺣﻖ ﻻﻣﺮﺍﺀ ﻓﻴﻪ‪ .‬ﻭﺍﳌﻮﻋﺪ‪ :‬ﻳﻮﻡ ﻻﻳﻨﻔﻊ‬
‫ﻼ ﺻﺎﳊﹰﺎ ﻭﻧﻴﺔ‬‫ﻣﺎﻝ ﻭﻻﺑﻨﻮﻥ ﺇﻻ ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ‪ ،‬ﻭﺍﳌﻮﻋﻮﺩ‪ :‬ﺟﻨﺔ ﻧﻌﻴﻢ ﺃﻭ ﻋﺬﺍﺏ ﻣﻘﻴﻢ‪ .‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻋﻤ ﹰ‬
‫ﺻﺎﺩﻗﺔ ﻭﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﺫﺍﻛﺮﹰﺍ ﻭﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻭﺣﺴﻦ ﺍﻟﻘﺼﺪ‬
‫ﻭﺍﻟﺘﻮﻛﻞ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫) ‪ (١٠٣‬ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺍﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ‪ ...‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ " :‬ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺍﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ ﻭﻋﺸﲑﺗﻜﻢ ﻭﺃﻣﻮﺍﻝ ﺍﻗﺘﺮﻓﺘﻤﻮﻫﺎ ﻭﲡﺎﺭﺓ‬
‫ﲣﺸﻮﻥ ﻛﺴﺎﺩﻫﺎ ﻭﻣﺴﺎﻛﻦ ﺗﺮﺿﻮﻬﻧﺎ ﺃﺣﺐ ﺇﻟﻴﻜﻢ ﻣﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ ﻓﺘﺮﺑﺼﻮﺍ ﺣﱴ ﻳﺄﰐ ﺍﷲ ﺑﺄﻣﺮﻩ ﻭﺍﷲ‬
‫ﻻﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳﻘﲔ "‬
‫ﻛﻠﻤﺎ ﺍﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﺷﻌﺮ ﺑﺎﳋﻮﻑ ﻭﺍﻟﺮﻫﺒﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ‪ .‬ﻭﺍﺳﺄﻝ ﻧﻔﺴﻲ ﻫﻞ ﺣﱯ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻠﺠﻬﺎﺩ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﷲ ﺃﻛﱪ ﻣﻦ ﺣﱯ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺟﺎﺀ ﺫﻛﺮﻫﻢ ﰲ ﺍﻵﻳﺔ ‪ :‬ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻭﺍﻹﺧﻮﺍﻥ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﻌﺸﲑﺓ ؟ ﺃﺭﺩ‬
‫ﻼ ﻭﺍﻗﻊ ﺍﻷﻣﺮ ﺃﻡ ﺃﻧﻪ ﳎﺮﺩ ﺇﺩﻋﺎﺀ؟‬
‫ﻭﺃﻗﻮﻝ ﻧﻌﻢ ﺇﻧﲎ ﺃﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺃﺣﺐ ﺍﳉﻬﺎﺩ ﺃﻛﱪ ﻭﻟﻜﻦ ﻫﻞ ﻫﺬﺍ ﻫﻮ ﻓﻌ ﹰ‬
‫ﻫﻨﺎ ﺗﻜﻤﻦ ﺍﳌﺸﻜﻠﺔ ﻭﻳﻜﻤﻦ ﺍﳋﻄﺮ ﺍﻟﺪﺍﻫﻢ ﺍﻟﺬﻱ ﺭﲟﺎ ﻳﻜﻮﻥ ﺳﺒﺒﺎﹰ ﰲ ﲢﻘﻖ ﻭﻋﺪ ﺍﷲ ﻓﻴﻨﺎ ‪ :‬ﻓﺘﺮﺑﺼﻮﺍ ﺣﱴ ﻳﺄﰐ ﺍﷲ ﺑﺄﻣﺮﻩ !‬

‫ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ‪ ...‬ﻛﻴﻒ ﳓﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ؟ ﻳﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻋﺮﻑ ﺍﷲ ﺣﱴ ﲢﺒﻪ ‪ .‬ﻓﻜﻠﻤﺎ ﺯﺍﺩﺕ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪ ﺑﺮﺑﻪ‬
‫ﺯﺍﺩ ﺣﺒﻪ ﻟﻪ‪ .‬ﻭﻛﻠﻤﺎ ﻓﻜﺮ ﰲ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﻗﻮﻱ ﺣﺒﻪ ﻟﺮﺑﻪ ﻷﻥ ﺍﻟﻨﻔﻮﺱ ﳎﺒﻮﻟﺔ ﻋﻠﻰ ﺣﺐ ﻣﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻬﺎ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ‬
‫ﻧﻌﺮﻑ ﻛﻴﻒ ﻳﺄﰐ ﺣﺐ ﺍ ﷲ ﰲ ﻗﻠﻮﺑﻨﺎ ﻓﻠﻨﻨﻈﺮ ﻛﻴﻒ ﺟﺎﺀ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﰲ ﻗﻠﻮﺑﻨﺎ‪ .‬ﻟﻘﺪ ﲤﻜﻦ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻗﻠﻮﺑﻨﺎ ﺑﺴﺒﺐ‬
‫ﺍﻧﺸﻐﺎﻟﻨﺎ ﺑﺬﻛﺮﻫﺎ ﺁﻧﺎﺀ ﺍﷲ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ ﺣﱴ ﺗﻌﻠﻘﺖ ﻗﻠﻮﺑﻨﺎ ﺑﺰﺧﺮﻓﻬﺎ ﻭﺯﻳﻨﺘﻬﺎ ﻭﻣﺒﺎﻫﺠﻬﺎ ﻓﺘﻤﻜﻦ ﺣﺒﻬﺎ ﻣﻦ ﻗﻠﻮﺑﻨﺎ‪....‬‬
‫ﳎﺎﻟﺴﻨﺎ ﺗﺪﻭﺭ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ ﺣﻮﻝ ﺍﻟﺪﻧﻴﺎ ﻭﻃﺮﻕ ﲢﺼﻴﻠﻬﺎ ﻭﺃﻧﻮﺍﻉ ﻣﺘﺎﻋﻬﺎ ﻭﺍﳉﺪﻳﺪ ﻣﻦ ﺃﺧﺒﺎﺭﻫﺎ ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻻﻧﺬﻛﺮ ﺍﷲ‬
‫ﻼ ‪ ،‬ﻛﻢ ﻣﻦ ﺃﻭﻗﺎﺗﻨﺎ ﺃﻣﻀﻴﻨﺎﻩ ﻣﻊ ﻛﺘﺎﺏ ﺍﷲ ﻭﺗﺪﺑﺮ ﺁﻳﺎﺗﻪ ﻭﺗﺪﺍﺭﺱ ﺗﻔﺴﲑﻩ ؟ ﻭﻛﻢ ﻣﻦ ﺍﻟﻮﻗﺖ ﺃﻣﻀﻴﻨﺎﻩ ﰲ‬‫ﺇﻻ ﻗﻠﻴ ﹰ‬
 ‫ﺍﺳﺘﻌﺮﺍﺽ ﺳﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺣﻴﺎﺓ ﺍﻟﺰﻫﺎﺩ ﻭﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ؟ ﻭﻛﻢ ﻣﻦ ﺍﻟﻮﻗﺖ ﺃﻣﻀﻴﻨﺎﻩ ﰲ ﺍﻟﺘﻔﻜﺮ‬
‫ﰲ ﻧﻌﻴﻢ ﺍﳉﻨﺔ ﻭﺣﻴﺎﺓ ﺍﻟﻘﱪ ﻭﺍﻵﺧﺮﺓ ‪ ...‬ﻗﺎﺭﻥ ﻫﺬﺍ ﻬﺑﺬﺍ ﲡﺪ ﺍﳉﻮﺍﺏ ﺳﺎﻃﻌﹰﺎ ﺳﻄﻮﻉ ﺍﻟﺸﻤﺲ ﰲ ﺭﺍﺑﻌﺔ ﺍﻟﻨﻬﺎﺭ‪ .‬ﻓﻬﻞ ﺑﻌﺪ‬
‫ﻫﺬﺍ ﻧﻠﻮﻡ ﺃﻧﻔﺴﻨﺎ ﳌﺎﺫﺍ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺗﺰﻫﺪ ﰲ ﺍﻵﺧﺮﺓ ﻭﺗﺆﺛﺮ ﻣﺘﺎﻋﻬﺎ ﺍﻟﺰﺍﺋﻞ ﻋﻠﻰ ﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ؟ ﻫﻞ‬
‫ﻧﻠﻮﻡ ﺃﻧﻔﺴﻨﺎ ﺑﻌﺪ ﺫﻟﻚ ﳌﺎﺫﺍ ﻻﲢﺐ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻻﺗﺸﺘﺎﻕ ﺇﱃ ﺍﳉﻬﺎﺩ ﻭﻻﲢﺐ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﻻﻭﻻﻭﻻ ‪...‬ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﲑ‪.‬‬

‫ﺇﻬﻧﺎ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻻﻳﺘﻤﻊ ﺣﺒﻬﺎ ﻣﻊ ﺣﺐ ﺍﻵﺧﺮﺓ ﰲ ﻗﻠﺐ ﻭﺍﺣﺪ ﻟﺬﺍ ﺣﺬﺭﻧﺎ ﻣﻨﻬﺎ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻛﺜﲑﺍ ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﺃﺧﺬ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﻨﻜﱯ ﻓﻘﺎﻝ‪ :‬ﻛﻦ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ‪ .‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼﺗﻨﺘﻈﺮ ﺍﻟﺼﺒﺎﺡ ﻭﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﻼ ﺗﺘﻨﻈﺮ‬
‫ﺍﳌﺴﺎﺀ ﻭﺧﺬ ﻣﻦ ﺻﺤﺘﻚ ﳌﺮﺿﻚ ﻭﻣﻦ ﺣﻴﺎﺗﻚ ﳌﻮﺗﻚ ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻗﺎﻝ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺍﻟﺪﻧﻴﺎ ﻗﻨﻄﺮﺓ‬
‫ﻓﺎﻋﱪﻭﻫﺎ ﻭﻻﺗﻌﻤﺮﻭﻫﺎ‪ .‬ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺍﻟﺴﺎﻋﺪﻱ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺍﻟﺮﻛﺐ ﺍﻟﺬﻳﻦ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﺍﻟﺴﺨﻠﺔ‬
‫ﺍﳌﻴﺘﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﺗﺮﻭﻥ ﻫﺬﻩ ﻫﺎﻧﺖ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺣﱴ ﺃﻟﻘﻮﻫﺎ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﻦ ﻫﻮﺍﻬﻧﺎ ﺃﻟﻘﻮﻫﺎ‬
‫ﻳﺎﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻗﺎﻝ ﻓﺎﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻫﺬﻩ ﻋﻠﻰ ﺃﻫﻠﻬﺎ‪.‬‬
‫ﻧﺄﺳﻰ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻣﻦ ﻣﻌﺸﺮ ‪ ..............‬ﲨﻌﺘﻬﻢ ﺍﻟﺪﻧﻴﺎ ﻓﻠﻢ ﻳﺘﻔﺮﻗﻮﺍ‬
‫ﺃﻳﻦ ﺍﻷﻛﺎﺳﺮﺓ ﺍﳉﺒﺎﺑﺮﺓ ﺍﻷﱃ ‪ ..............‬ﻛﻨﺰﻭﺍ ﺍﻟﻜﻨﻮﺯ ﻓﻤﺎ ﺑﻘﲔ ﻭﻻﺑﻘﻮﺍ‬
‫ﻣﻦ ﻛﻞ ﻣﻦ ﺿﺎﻕ ﺍﻟﻔﻀﺎﺀ ﲜﻴﺸﻪ ‪ ..............‬ﺣﱴ ﺛﻮﻯ ﻓﺤﻮﺍﻩ ﳊﺪ ﺿﻴﻖ‬
‫ﻓﺎﳌﻮﺕ ﺁﺕ ﻭﺍﻟﻨﻔﻮﺱ ﻧﻔﺎﺋﺲ ‪ ...............‬ﻭﺍﳌﺴﺘﻐﺮ ﲟﺎ ﻟﺪﻳﻪ ﺍﻷﲪﻖ‬
‫ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺣﺰﺑﻚ ﺍﳌﻔﻠﺤﲔ ﻭﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﳊﲔ ﺍﻟﺬﻳﻦ ﺃﻫﻠﺘﻬﻢ ﳋﺪﻣﺘﻚ ﻭﺟﻌﻠﺘﻬﻢ ﳑﻦ ﻗﺒﻠﺖ ﺃﻋﻤﺎﳍﻢ ﻭﺃﺻﻠﺤﺖ‬
‫ﻧﻴﺎﻬﺗﻢ ﻭﺃﺣﺴﻨﺖ ﺁﺟﺎﳍﻢ ﻳﺎﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫) ‪ ( ١٠٤‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ‪ ...‬ﺍﻻﻳﺔ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ‪ -‬ﺗﻌﺎﱃ ‪ )-‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ ﺗﺘﻨﺰﻝ ﻋﻠﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﺃﻝ ﲣﺎﻓﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﺑﺸﺮﻭﺍ ﺑﺎﳉﻨﺔ ﺍﻟﱵ‬
‫ﻛﻨﺘﻢ ﺗﻮﻋﺪﻭﻥ‪ ،‬ﳓﻦ ﺃﻭﻟﻴﺎﺋﻜﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﰱ ﺍﻵﺧﺮﺓ ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬﻰ ﺃﻧﻔﺴﻜﻢ ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﻣﺎ ﺗﺪﻋﻮﻥ‪ ،‬ﳔﻦ‬
‫ﺃﻭﻟﻴﺎﺅﻛﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﰱ ﺍﻵﺧﺮﺓ ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬﻰ ﺃﻧﻔﺴﻜﻢ ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﻣﺎ ﺗﺪّﻋﻮﻥ( ﺳﻮﺭﺓ ﻓﺼﻠﺖ )‪.(٣٠‬‬

‫ﻳﻘﻮﻝ ‪ -‬ﺗﻌﺎﱃ ‪) -‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ( ﺃﻱ ﺃﺧﻠﺼﻮﺍ ﺍﻟﻌﻤﻞ ﷲ ﻭﻋﻤﻠﻮﺍ ﺑﻄﺎﻋﺔ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪-‬ﻋﻠﻰ ﻣﺎ‬
‫ﺷﺮﻉ ﳍﻢ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﺸﺮﻛﻮﺍ ﺑﺎﷲ ﺷﻴﺌﺎ‪).‬ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ( ﻓﻠﻢ ﻳﻠﺘﻔﺘﻮﺍ ﺇﱃ ﺇﻟﻪ ﻏﲑﻩ ﻭﻻ ﺇﱃ‬
‫ﺭﺏ ﺳﻮﺍﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ) :-‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ( ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬
‫ﻭﺗﻼ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺍﺳﺘﻘﺎﻣﻮﺍ ﻭﺍﷲ ﺑﻄﺎﻋﺘﻪ ﻭﱂ ﻳﺮﻭﻏﻮﺍ ﺭﻭﻏﺎﻥ ﺍﻟﺜﻌﺎﻟﺐ‪.‬‬
‫)ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ( ﻋﻠﻰ ﺃﺩﺍﺀ ﻓﺮﺍﺋﻀﻪ ﻭﺗﻌﻈﻴﻢ ﺷﻌﺎﺋﺮﻩ ﻣﻦ ﻏﲑ ﻬﺗﺎﻭﻥ ﻭﻻ ﺗﻜﺎﺳﻞ ﻷﻥ ﻫﺬﻩ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ‬
‫ﺍﻟﺬﻳﻦ ﳜﺎﺩﻋﻮﻥ ﺍﷲ ﻭﻫﻮ ﺧﺎﺩﻋﻬﻢ‪.‬‬
 ‫ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺑﻴﻮﺕ ﺍﷲ ﻟﻘﺪ ﺃﺿﺎﻉ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺇﻣﺎ ﺟﺤﻮﺩﺍ ﺃﻭ ﺍﺳﺘﻜﺒﺎﺭﺍ ﻭﻫﺬﺍ ﻛﻔﺮ ﺑﺎﷲ ‪ -‬ﺗﻌﺎﱃ ‪.-‬‬
‫ﻭﻫﻨﺎﻟﻚ ﻣﻦ ﺗﻮﺍﱏ ﰲ ﺃﺩﺍﺋﻬﺎ ﻳﺪﺧﻞ ﺍﻟﻮﻗﺖ ﰲ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺼﻠﻰ ﰲ ﺑﻴﺘﻪ‪ ،‬ﻭﻳﻮﻡ ﺃﻥ ﺟﺎﺀ ﺍﻟﺮﺟﻞ ﺍﻷﻋﻤﻰ ﺇﱃ ﺍﻟﻨﱯ‬
‫‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻗﺎﻝ ﻟﻪ‪" :‬ﺑﻴﱵ ﺑﻌﻴﺪ ﻣﻦ ﺍﳌﺴﺠﺪ ﻭﺑﻴﲏ ﻭﺑﲔ ﺍﳌﺴﺠﺪ ﻭﺍﺩﻱ ﻓﻴﻪ ﻫﻮﺍﻡ ﻓﻬﻞ ﱄ ﺭﺧﺼﺔ ﺃﻥ‬
‫ﺃﺻﻠﻲ ﰲ ﺑﻴﱵ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :-‬ﺃﺗﺴﻤﻊ ﺍﻟﻨﺪﺍﺀ؟ ﻓﻘﺎﻝ ﻟﻪ ﻧﻌﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ‪ -‬ﺃﺟﺐ ﻓﺈﱐ ﻻ ﺃﺟﺪ ﻟﻚ ﺭﺧﺼﺔ"‪.‬‬
‫ﻭﻟﻘﺪ ﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻥ ﳛﺮﻕ ﻣﻨﺎﺯﻝ ﺍﻟﺬﻳﻦ ﻻ ﻳﺄﺗﻮﻥ ﺇﱃ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪" : -‬ﻭﻟﻮ ﺻﻠﻴﺘﻢ ﰲ ﺑﻴﻮﺗﻜﻢ ﻛﻤﺎ ﻳﺼﻠﻰ ﻫﺬﺍ ﺍﳌﻨﺎﻓﻖ ﻟﺘﺮﻛﺘﻢ ﺳﻨﺔ ﻧﺒﻴﻜﻢ ﻭﻟﻮ ﺗﺮﻛﺘﻢ‬
‫ﺳﻨﺔ ﻧﺒﻴﻜﻢ ﻟﻀﻠﻠﺘﻢ"‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳊﺴﻦ ﻳﻘﻮﻝ‪) :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺭﺑﻨﺎ ﻓﺎﺭﺯﻗﻨﺎ ﺍﻻﺳﺘﻘﺎﻣﺔ(‪.‬‬
‫)ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ( ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ‪ :‬ﺍﺧﻠﺼﻮﺍ ﻟﻪ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻤﻞ‪ .‬ﻭﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻓﻘﺎﻝ‪:‬‬
‫"ﻣﺮﱐ ﺑﺄﻣﺮ ﰲ ﺍﻹﺳﻼﻡ ﻻ ﺃﺳﺄﻝ ﻋﻨﻪ ﺃﺣﺪﺍ ﺑﻌﺪﻙ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪) -‬ﻗﻞ ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ(‬
‫ﻗﻠﺖ ﻓﻤﺎ ﺃﺗﻘﻰ؟ ﺃﻭﻣﺄ ﺇﱃ ﻟﺴﺎﻧﻪ( ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ‪.‬‬

‫ﺃﺣﺒﱵ ﰲ ﺍﷲ ﻣﺎ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﰲ ﺣﻖ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﺃﻭ ﻣﺎ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ؟ ﺇﻥ ﺍﻟﻔﺮﺩ ﻣﻄﺎﻟﺐ ﺃﻭ ﻣﻠﺰﻡ‬
‫ﺑﺎﻻﺳﺘﻘﺎﻣﺔ ﰲ ﻧﻔﺴﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺭﺑﻪ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻷﻧﻚ ﻣﺎ ﺧﻠﻘﺖ ﺇﻻ ﷲ‪ ،‬ﻭﺃﻧﺖ‬
‫ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ ﻓﻼ ﺗﻨﻔﻌﻪ ﻃﺎﻋﺘﻚ ﻭﻻ ﺗﻀﺮﻩ ﻣﻌﺼﻴﺘﻚ ﻓﺎﻟﻜﻞ ﻟﻚ ﻭﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺄﻥ ﻋﻤﻠﺖ ﺧﲑﺍ ﻓﺰﺕ ﻭﳒﻮﺕ‬
‫ﻣﻦ ﻗﺒﻀﺔ ﺍﷲ ﻭﺍﻥ ﻋﻤﻠﺖ ﺷﺮﺍ ﺧﺴﺮﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺫﻟﻚ ﻫﻮ ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ‪ .‬ﻓﺎ ﻟﻔﺮﺩ ﻣﻄﺎﻟﺐ ﺃﻥ ﻳﻘﻴﻢ ﺍﻟﺪﻳﻦ ﰲ‬
‫ﻧﻔﺴﻪ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳍﻮﺟﺎﺀ ﻭﺍﻟﺘﺸﺪﻕ ﻭﺍﻟﺘﻨﻄﻊ ﺑﺪﻳﻦ ﺍﷲ‪ ،‬ﻭﺍﺠﻤﻟﺎﻣﻠﺔ ﺑﺸﺮﻉ ﺍﷲ‪ .‬ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ ﺷﺎﻣﻞ ﻟﻼﺳﺘﻘﺎﻣﺔ ﺍﻟﱵ‬
‫ﺃﻣﺮ ﻬﺑﺎ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪.-‬‬
‫ﻭﻟﻜﻦ ﻭﺟﻮﺩ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻣﻊ ﺃﻫﻞ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻔﻼﺡ‪ ،‬ﻭﺃﻫﻞ ﺍﳌﺴﺠﺪ ﻭﺍﻟﻘﺮﺁﻥ ﻓﻬﺬﺍ ﺃﻣﺮ ﻋﻈﻴﻢ‬
‫ﻭﻋﻮﻥ ﻛﺮﱘ ﻟﻺﻧﺴﺎﻥ ﻓﺈﺫﺍ ﻧﺴﻰ ﺫﻛﺮﻭﻩ‪ ،‬ﻭﺇﺫﺍ ﺟﻬﻞ ﺷﻴﺌﺎ ﻋﻠﻤﻮﻩ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ ) :-‬ﺗﺘﻨﺰﻝ ﻋﻠﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ( ﻋﻨﺪ ﺍﳌﻮﺕ‬
‫ﻗﺎﺋﻠﲔ ﳍﻢ )ﺃﻻ ﲣﺎﻓﻮﺍ( ﺃﻱ ﳑﺎ ﺗﻘﺪﻣﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺃﻣﺮ ﺍﻵﺧﺮﺓ )ﻭﻻ ﲢﺰﻧﻮﺍ( ﳑﺎ ﺧﻠﻔﺘﻤﻮﻩ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﻫﻞ ﻭﻣﺎﻝ ﺃﻭ‬
‫ﺩﻳﻦ ﻓﺎﻥ ﳔﻠﻔﻜﻢ ﻓﻴﻪ )ﻭﺃﺑﺸﺮﻭﺍ ﺑﺎﳉﻨﺔ ﺍﻟﱵ ﻛﻨﺘﻢ ﺗﻮﻋﺪﻭﻥ( ﻓﻴﺒﺸﺮﻭﻬﻧﻢ ﺑﺬﻫﺎﺏ ﺍﻟﺸﺮ ﻭﺣﺼﻮﻝ ﺍﳋﲑ ﻭﻫﺬﻩ ﳊﻈﺎﺕ‬
‫ﻋﻈﻴﻤﺔ ﳊﻈﺎﺕ ﺣﺎﲰﺔ‪ ،‬ﳊﻈﺎﺕ ﻗﺎﺿﻴﺔ‪ ،‬ﳊﻈﺎﺕ ﻓﺎﺻﻠﺔ ﻋﺎﺷﻬﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﻋﻤﺮﻭ ﺍﺑﻦ ﺍﻟﻌﺎﺹ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﺼﻔﻬﺎ ﻳﻮﻡ ﺃﻥ ﺣﻠﺖ ﺑﻪ ﺳﻜﺮﺓ ﺍﳌﻮﺕ ﻓﻘﺎﻝ"ﻓﻜﺄﻥ ﻋﻠﻰ ﻛﺘﻔﻲ ﺟﺒﻞ ﺭﺑﻮﺓ ﻭﻛﺄﻥ‬
‫ﰲ ﺟﻮﰲ ﺷﻮﻛﺔ ﻋﻮﺗﺞ‪ ،‬ﻭﻛﺄﻥ ﺭﻭﺣﻲ ﲣﺮﺝ ﻣﻦ ﺛﻘﺐ ﺇﺑﺮﺓ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﺴﻤﺎﺀ ﺃﻃﺒﻘﺖ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺃﻧﻞ ﺑﻴﻨﻬﺎ"‪.‬‬
‫ﻓﻼ ﺧﻼﺹ ﻟﻺﻧﺴﺎﻥ ﻭﻻ ﻣﻨﺠﻰ ﻟﻪ ﺇﻻ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻓﻨﺴﺄﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﳌﺴﺘﻘﻴﻤﲔ ﻋﻠﻰ‬
‫ﺷﺮﻋﻪ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٠٥‬ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧﻠﻘﺖ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ‬
‫ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧُﻠﻘﺖ( )ﺍﻟﻐﺎﺷﻴﺔ‪ (١٧ :‬ﻭﺗﺄﻣﻞ ﰲ ﺑﺪﻳﻊ ﺧﻠﻖ ﺍﻹﺑﻞ ﻭﻛﻴﻒ ﺳﻮﺍﻫﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻴﺄﻫﺎ ﻷﺩﺍﺀ ﺍﻟﻮﻇﻴﻔﺔ‬
‫ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﳍﺎ‪ ،‬ﻟﻘﺪ ﺃﻋﻄﻰ ﺍﷲ ﺍﻹﺑﻞ ﺍﻟﺼﻮﺭﺓ ﺍﳋﻠﻘﻴﺔ ﺍﻟﱵ ﺗﻼﺋﻢ ﻋﻴﺸﺘﻪ ﻭﺃﺳﻔﺎﺭﻩ ﺍﻟﻄﻮﻳﻠﺔ ﰲ ﺍﻟﺼﺤﺮﺍﺀ‪ ،‬ﻓﻠﻬﺬﺍ ﺧُﻠﻖ‬
‫ﺍﳉﻤﻞ ﺑﺮﻗﺒﺔ ﻃﻮﻳﻠﺔ ﺗُﻌﻠﻲ ﺭﺃﺳﻪ ﻭﺗﻨﺄﻯ ﺑﻌﻴﻨﻴﻪ ﻋﻦ ﻏﺒﺎﺭ ﺍﻟﺮﻣﺎﻝ‪ ،‬ﻛﻤﺎ ﻣُﻨﺢ ﺷﻔﺔ ﻣﺸﻘﻮﻗﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﻬﺑﺎ ﺃﺷﻮﺍﻙ‬
 ‫ﺍﻟﺒﻮﺍﺩﻱ ﺩﻭﻥ ﺃﻥ ﺗﺆﺫﻳﻪ‪ ،‬ﻭﺃﻋﻄﻰ ﺳﻨﺎﻣﹰﺎ ﳜﺘﺰﻥ ﻓﻴﻪ ﺍﻟﺪﻫﻦ ﺇﻥ ﺃﻋﻮﺯﻩ ﺍﻟﻄﻌﺎﻡ ﻳﻮﻣﹰﺎ ﰲ ﺍﻟﺼﺤﺎﺭﻱ ﺍﻟﻘﺎﺣﻠﺔ‪ ،‬ﻭﱂ ﺗﻨﺘﻪ ﺭﺟﻠﻪ‬
‫ﲝﺎﻓﺮ ﻳﻐﻮﺹ ﰲ ﺍﻟﺮﻣﺎﻝ ﻛﺤﻮﺍﻓﺮ ﺍﳋﻴﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﳊﻤﲑ ﺑﻞ ﺍﻧﺘﻬﺖ ﲞﻒ ﻳﻘﺪﺭ ﺑﻪ ﻋﻠﻰ ﺍﺟﺘﻴﺎﺯ ﺍﻟﺮﻣﺎﻝ ﺩﻭﻥ ﺃﻥ ﻳﺴﻮﺥ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﳍﺬﺍ ﲰﻮﻩ ﺳﻔﻴﻨﺔ ﺍﻟﺼﺤﺮﺍﺀ·‬
‫ﱂ ﳛﻆ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﻬﺑﺬﻩ ﺍﻹﺷﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﺪﺑﺮﺓ ﺍﻟﱵ ﺗﻮﺟﻪ ﻧﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺧﻠﻖ ﺍﻹﺑﻞ ﻭﺗﻔﺮﺩﻫﺎ ﲟﺰﺍﻳﺎ ﺧﺎﺻﺔ‬
‫ﳚﺐ ﺃﻥ ﻳﺘﻔﻜﺮ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺘﻌﻠﻢ ﻣﻨﻬﺎ ﻭﻳﺴﺘﻔﻴﺪ ﻬﺑﺎ‪ ،‬ﻓﻬﻲ ﺗﺆﺩﻱ ﺩﻭﺭﹰﺍ ﺍﻗﺘﺼﺎﺩﻳﹰﺎ ﻭﺍﺟﺘﻤﺎﻋﻴﹰﺎ ﻣﻬﻤﹰﺎ ﺿﻤﻦ ﺍﻟﻨﻈﻢ‬
‫ﺍﻟﺮﻋﻮﻳﺔ ﻭﺍﻟﺰﺭﺍﻋﻴﺔ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﳉﺎﻓﺔ ﻭﺷﺒﺔ ﺍﳉﺎﻓﺔ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻷﻓﺮﻳﻘﻴﺔ ﻭﺍﻵﺳﻴﻮﻳﺔ·‬
‫ﻣﺎ ﻻ ﻧﻌﺮﻓﻪ ﻋﻦ ﺍﻹﺑﻞ‬
‫ﺍﳉﻤﻞ ﺣﻴﻮﺍﻥ ﻭﺩﻳﻊ ﺳﻬﻞ ﺍﻹﻧﻘﻴﺎﺩ‪ ،‬ﺻﺒﻮﺭ ﻋﻨﺪ ﺍﳌﺮﺽ‪ ،‬ﻳﺴﺘﺤﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻄﻴﺒﺔ ﻭﻳﺴﺘﺠﻴﺐ ﻟﻠﻤﺪﺍﻋﺒﺔ‪ ،‬ﻟﻜﻨﻪ‬
‫ﻳﺴﺘﻮﺣﺶ ﺇﺫﺍ ﺃﳘﻞ ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﳚﺐ ﺍﳊﺬﺭ ﻣﻨﻪ· ﻭﺍﻹﺑﻞ ﺳﺮﻳﻌﺔ ﺍﻟﻐﻀﺐ ﻣﺘﻘﻠﺒﺔ ﺍﳌﺰﺍﺝ ﻭﻋﻨﺪ ﺍﺳﺘﺜﺎﺭﻬﺗﺎ ﲣﺮﺝ ﺃﺻﻮﺍﺗﹰﺎ‬
‫ﺗﺸﺒﻪ ﺍﻟﺰﳎﺮﺓ ﻭﻗﺪ ﺗﻌﺾ ﺃﺣﻴﺎﻧﹰﺎ·‬
‫ﻭﻣﻦ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﺍﻟﱵ ﺗﺘﻤﺘﻊ ﻬﺑﺎ ﺍﻹﺑﻞ ﺃﻬﻧﺎ ﻧﺎﺩﺭﹰﺍ ﻣﺎ ﺗﻠﺠﺄ ﻟﻌﻤﻠﻴﺔ ﺍﻻﻧﺘﻘﺎﻡ ﰲ ﺣﺎﻟﺔ ﺳﻮﺀ ﻣﻌﺎﻣﻠﺘﻬﺎ ﺃﻭ ﻇﻠﻤﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﻧﻮﻯ‬
‫ﻼ ﻭﺃﻋﺰ ﹰﻻ ﻣﻦ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﻳﺘﺨﺬ‬ ‫ﺍﳉﻤﻞ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡ ﻓﺈﻧﻪ ﳜﻄﻂ ﻭﻳﺮﺗﺐ ﻟﺬﻟﻚ ﺟﻴﺪﹰﺍ· ﻓﻬﻮ ﻳﻬﺎﺟﻢ ﺍﻟﺸﺨﺺ ﺇﺫﺍ ﻛﺎﻥ ﻏﺎﻓ ﹰ‬
‫ﺍﳉﻤﻞ ﻛﻞ ﺃﺳﻠﺤﺘﻪ ﻣﻦ ﻋﺾ ﻭﺿﺮﺏ ﺍﻷﺭﺟﻞ ﻭﻗﺪ ﻳﻘﺬﻑ ﺑﺎﻟﺸﺨﺺ ﺇﺫﺍ ﻛﺎﻥ ﺭﺍﻛﺒﹰﺎ ﻋﻠﻰ ﻇﻬﺮﻩ ﻭﻳﺮﻣﻴﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﻭﻳﱪﻙ ﻋﻠﻴﻪ ﻭﻟﺬﻟﻚ ﻗﻴﻞ > ﺃﺣﻘﺪ ﻣﻦ ﲨﻞ<·‬

‫ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﺃﻧﻪ ﺫﻛﻲ ﻓﻬﻮ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺮﻑ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺷﺮﺏ ﻣﻨﻬﺎ ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻛﺬﻟﻚ ﻳﻌﺮﻑ‬
‫ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﺴﻠﻜﻬﺎ ﻭﻟﻮ ﻟﻠﻤﺮﺓ ﺍﻷﻭﱃ ﺣﱴ ﺇﻥ ﺍﻟﺮﻋﺎﺓ ﺇﺫﺍ ﱂ ﻳﻌﺮﻓﻮﺍ ﺍﻟﻄﺮﻳﻖ ﻭﺿﻠﻮﺍ ﰲ ﺍﻟﺼﺤﺎﺭﻱ ﺍﳌﻬﻠﻜﺔ‪ ،‬ﻓﺈﻬﻧﻢ‬
‫ﻳﺘﺮﻛﻮﻥ ﺇﺑﻠﻬﻢ ﺗﺴﲑ ﻟﻮﺣﺪﻫﺎ ﺩﻭﻥ ﺃﻥ ﻳﺮﻏﻤﻮﻫﺎ ﻋﻠﻰ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺟﻬﺔ ﻣﻌﻴﻨﺔ ﻓﺘﺪﳍﻢ ﺇﱃ ﻣﻀﺎﺭﻬﺑﻢ· ﻛﻤﺎ ﺃﻥ ﺍﻹﺑﻞ‬
‫ﺗﺴﺘﻄﻴﻊ ﻣﻌﺮﻓﺔ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺳﺘﻬﻄﻞ ﺍﻷﻣﻄﺎﺭ ﻋﻠﻴﻬﺎ ﻣﻦ ﺭﺍﺋﺤﺔ ﺍﻟﺮﻃﻮﺑﺔ ﻓﺘﺘﺠﻪ ﺇﻟﻴﻬﺎ· ﻭﻣﻦ ﺫﻛﺎﺀ ﺍﳉﻤﻞ ﺃﻧﻪ ﻳﻌﺮﻑ‬
‫ﻣﻜﺎﻥ ﻭﻻﺩﺗﻪ ﺑﻜﻞ ﺩﻗﺔ ﺣﱴ ﻟﻮ ﻣﺮﺕ ﺳﻨﲔ ﻃﻮﻳﻠﺔ ﻭﻫﻮ ﳛﺐ ﻣﻮﻃﻦ ﻭﻻﺩﺗﻪ ﻭﳛﻦ ﺇﻟﻴﻪ ﺩﺍﺋﻤﺎﹰ· ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﺃﳍﻤﻪ ﺫﻟﻚ·‬
‫ﻭﺳﺒﺤﺎﻥ ﻣﻦ ﻗﺎﻝ‪ ) :‬ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧﻠﻘﺖ(·‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٠٦‬ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧﻠﻘﺖ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬

‫ﻋﻼﺝ ﺍﻟﺴﺮﻃﺎﻥ ﺑﺄﻟﺒﺎﻥ ﻭﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ‬

‫ﺤﻘﹸﻮﺍ ﹺﺑﺮَﺍﻋِﻴ ِﻪ َﻳ ْﻌﻨﹺﻲ‬ ‫ﺲ َﺭ ﺿِﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ >ﹶﺃﻥﱠ ﻧَﺎﺳًﺎ ﺍﺟْﺘَﻮَﻭْﺍ ﻓِﻲ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﹶﻓﹶﺄ َﻣ َﺮﻫُﻢُ ﺍﻟﻨﱠﹺﺒﻲﱡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﺃ ﹾﻥ َﻳ ﹾﻠ َ‬ ‫َﻋ ْﻦ ﹶﺃَﻧ ﹴ‬
‫ﺖ ﺃﹶﺑْﺪَﺍﻧُﻬُﻢْ ﹶﻓ ﹶﻘَﺘﻠﹸﻮﺍ ﺍﻟﺮﱠﺍ ِﻋ َﻲ‬ ‫ﺤ ْ‬ ‫ﺻﹶﻠ َ‬‫ﺸ ﹺﺮﺑُﻮﺍ ِﻣ ْﻦ ﹶﺃ ﹾﻟﺒَﺎﹺﻧﻬَﺎ ﻭَﺃﹶﺑْﻮَﺍﻟِﻬَﺎ َﺣﺘﱠﻰ َ‬ ‫ﺤﻘﹸﻮﺍ ﹺﺑﺮَﺍﻋِﻴ ِﻪ ﹶﻓ َ‬
‫ﺍﻹﺑﻞ ﹶﻓَﻴﺸْ َﺮﺑُﻮﺍ ِﻣ ْﻦ ﹶﺃ ﹾﻟﺒَﺎﹺﻧﻬَﺎ َﻭﹶﺃ ْﺑﻮَﺍِﻟﻬَﺎ ﹶﻓﹶﻠ ِ‬
‫ﺚ ﻓِﻲ ﹶﻃﹶﻠﹺﺒ ﹺﻬ ْﻢ ﹶﻓﺠﹺﻲ َﺀ ﹺﺑ ﹺﻬ ْﻢ ﹶﻓ ﹶﻘ ﹶﻄ َﻊ ﹶﺃﻳْ ِﺪَﻳﻬُﻢْ َﻭﹶﺃ ْﺭﺟُﹶﻠ ُﻬ ْﻢ َﻭ َﺳ َﻤ َﺮ ﹶﺃ ْﻋﻴَُﻨﻬُ ْﻢ<·‬
‫ﻭَﺳَﺎﻗﹸﻮﺍ ﺍﻹﺑ ﹶﻞ ﹶﻓَﺒﹶﻠ ﹶﻎ ﺍﻟﻨﱠﹺﺒﻲﱠ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﻓَﺒ َﻌ ﹶ‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻗﺎﻝ ﺍﻟﻘﺰﺍﺯ ﺍﺟﺘﻮﻭﺍ ﺃﻱ ﱂ ﻳﻮﺍﻓﻘﻬﻢ ﻃﻌﺎﻣﻬﺎ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺩﺍﺀ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻮﺑﺎﺀ ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺍﺳﺘﻮﲬﻮﺍ ﻗﺎﻝ ﻭﻫﻮ‬
‫ﲟﻌﻨﺎﻩ ﻭﻗﺎﻝ ﻏﲑﻩ ﺩﺍﺀ ﻳﺼﻴﺐ ﺍﳉﻮﻑ ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﻋﻮﺍﻧﺔ ﻋﻦ ﺃﻧﺲ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻓﻌﻈﻤﺖ ﺑﻄﻮﻬﻧﻢ·‬
‫ﻭﰲ ﺍﻷﺛﺮ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻭﺭﺩﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻮﻱ ﻭﺍﳌﻨﻬﻞ ﺍﻟﺮﻭﻱ ﻳﻘﻮﻝ‪ :‬ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﺩﻭﺍﺀ ﻟﻠﺪﺍﺀ‬
‫ﺍﻟﺬﻱ ﻻ ﺩﻭﺍﺀ ﻟﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻋﻴﺎ ﺍﻷﻃﺒﺎﺀ ﺃﻥ ﻳﺪﺍﻭﻭﻩ‪ :‬ﺍﻟﻌﻨﺐ‪ ،‬ﻭﻟﱭ ﺍﻟﻠﻘﺎﺡ‪ ،‬ﻭﻗﺼﺐ ﺍﻟﺴﻜﺮ‪ ،‬ﻭﻟﻮﻻ ﻗﺼﺐ ﺍﻟﺴﻜﺮ ﻣﺎ‬
‫ﺖ ﲟﺼﺮ·‬
‫ﺃﻗﻤ ُ‬
‫ﻳﺬﻛﺮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻃﺮﻳﻖ ﺍﳍﺪﺍﻳﺔ ﰲ ﺩﺭﺀ ﳐﺎﻃﺮ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺃﻧﻪ ﺃﺧﱪ ﻋﻦ ﻧﻔﺮ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻋﺎﳉﻮﺍ ﺃﺭﺑﻌﺔ ﺃﺷﺨﺎﺹ‬
‫ﻣﺼﺎﺑﲔ ﺑﺴﺮﻃﺎﻥ ﺍﻟﺪﻡ ﻭﻗﺪ ﺃﺗﻮﺍ ﺑﺒﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﻣﻦ ﻟﻨﺪﻥ ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﻣﺎ ﻳﺄﺳﻮﺍ ﻣﻦ ﻋﻼﺟﻬﻢ ﻭﻓﻘﺪﻭﺍ ﺍﻷﻣﻞ ﺑﺎﻟﺸﻔﺎﺀ‬
‫ﻭﺣﻜﻢ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﺑﻨﻬﺎﻳﺔ ﺍﳌﻮﺕ ﻷﻧﻪ ﺳﺮﻃﺎﻥ ﺍﻟﺪﻡ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺎﻳﺔ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻓﻮﻕ ﺗﺼﻮﺭ ﺍﻟﺒﺸﺮ ﻭﻓﻮﻕ ﻛﻞ ﺷﻲﺀ‪،‬‬
‫ﻓﺠﺎﺀﻭﺍ ﻬﺑﺆﻻﺀ ﺍﻟﻨﻔﺮ ﺇﱃ ﺑﻌﺾ ﺭﻋﺎﺓ ﺍﻹﺑﻞ ﻭﺧﺼﺼﻮﺍ ﳍﻢ ﻣﻜﺎﻧﹰﺎ ﰲ ﺧﻴﺎﻡ ﻭﺃﲪﻮﻫﻢ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻣﺪﺓ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﺛﹸﻢ ﻛﺎﻥ‬
‫ﻃﻌﺎﻣﻬﻢ ﻭﻋﻼﺟﻬﻢ ﺣﻠﻴﺐ ﺍﻹﺑﻞ ﻣﻊ ﺷﻲﺀ ﻣﻦ ﺑﻮﳍﺎ ﻭﲞﺎﺻﺔ ﺍﻟﻨﺎﻗﺔ ﺍﻟﺒﻜﺮ ﻷﻬﻧﺎ ﺃﻧﻔﻊ ﻭﺃﺳﺮﻉ ﻟﻠﻌﻼﺝ ﻭﺣﻠﻴﺒﻬﺎ ﺃﻗﻮﻯ‬
‫ﻭﺧﺼﻮﺻﹰﺎ ﻣﻦ ﺭﻋﺖ ﻣﻦ ﺍﳊﻤﺾ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺒﺎﺗﺎﺕ ﺍﻟﱪﻳﺔ ﻭﻗﺪ ﺷﻔﻮﺍ ﲤﺎﻣﺎ ﻭﺃﺻﺒﺢ ﺃﺣﺪﻫﻢ ﻛﺄﻧﻪ ﰲ ﻗﻤﺔ ﺍﻟﺸﺒﺎﺏ‬
‫ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﺃ·ﻫـ·‬
‫ﻭﺗﻮﺟﺪ ﻇﺎﻫﺮﺓ ﻣﺪﻫﺸﺔ ﰲ ﺣﻠﻴﺐ ﺍﻟﻨﻮﻕ‪ ،‬ﺣﻴﺚ ﻟﻮﺣﻆ ﺃﻥ ﻧﺴﺒﺔ ﺍﳌﺎﺀ ﰲ ﺗﺮﻛﻴﺐ ﺣﻠﻴﺒﻬﺎ ﰲ ﺣﺎﻝ ﺗﻮﺍﻓﺮ ﻣﺎﺀ ﺍﻟﺸﺮﺏ ﻫﻲ‬
‫‪ ،% ٨٦‬ﻭﰲ ﺣﺎﻝ ﻧﺪﺭﺓ ﺍﳌﺎﺀ ﺗﺼﺒﺢ ‪ ،%٩١‬ﺃﻱ ﺃﻥ ﺍﻟﻨﻮﻕ ﺗﻔﺮﺯ ﻣﺎ ًﺀ ﺃﻛﺜﺮ ﻟﻮﻟﻴﺪﻫﺎ ﰲ ﺃﺛﻨﺎﺀ ﺷﺢ ﺍﳌﻴﺎﻩ ﻭﺑﺎﻟﺘﺎﱄ ﺗﻮﻓﺮ ﻟﻪ‬
‫ﺍﻟﺴﻮﺍﺋﻞ ﺍﻟﻼﺯﻣﺔ ﲢﺖ ﻇﺮﻭﻑ ﺍﳉﻔﺎﻑ·‬
‫ﻭﺑﻮﻝ ﺍﻹﺑﻞ ﻳﺴﻤﻴﻪ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ >ﺍﻟ َﻮﺯَﺭ<‪ ،‬ﻭﻃﺮﻳﻘﺔ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺑﺄﻥ ﻳﺆﺧﺬ ﻣﻘﺪﺍﺭ ﻓﻨﺠﺎﻥ ﻗﻬﻮﺓ ﺃﻱ ﻣﺎ ﻳﻌﺎﺩﻝ ﳓﻮ ﺛﻼﺛﺔ‬
‫ﻣﻼﻋﻖ ﻃﻌﺎﻡ ﻣﻦ ﺑﻮﻝ ﺍﻟﻨﺎﻗﺔ ﻭﻳﻔﻀﻞ ﺃﻥ ﺗﻜﻮﻥ ﺑﻜﺮﹰﺍ ﻭﺗﺮﻋﻰ ﰲ ﺍﻟﱪ ﰒ ﳜﻠﻂ ﻣﻊ ﻛﺄﺱ ﻣﻦ ﺣﻠﻴﺐ ﺍﻟﻨﺎﻗﺔ ﻭﻳﺸﺮﺏ ﻋﻠﻰ‬
‫ﺍﻟﺮﻳﻖ·‬
‫ﻭﺍﺳﺘﺨﺪﻣﺘﻪ ﺑﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ ﳌﻌﺎﳉﺔ ﺍﻟﻀﻌﻒ ﺍﳉﻨﺴﻲ ﺣﻴﺚ ﻛﺎﻥ ﻳﺘﻨﺎﻭﻟﻪ ﺍﻟﺸﺨﺺ ﻋﺪﺓ ﻣﺮﺍﺕ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ‬
‫ﺣﻠﻴﺐ ﺍﻹﺑﻞ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﻟﻌﻈﺎﻡ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ ﻭﻳﻘﻮﻱ ﻋﻀﻠﺔ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﺼﺒﺢ ﻗﺎﻣﺔ ﺍﻟﺮﺟﻞ ﻃﻮﻳﻠﺔ‬
‫ﻭﻣﻨﻜﺒﻪ ﻋﺮﻳﺾ ﻭﺟﺴﻤﻪ ﻗﻮﻱ ﺇﺫﺍ ﺷﺮﺏ ﻛﻤﻴﺎﺕ ﻛﺒﲑﺓ ﻣﻦ ﺣﻠﻴﺐ ﺍﻟﻨﻮﻕ ﰲ ﺻﻐﺮﻩ·‬

‫ﻭﺍﺳﺘﺨﺪﻣﺖ ﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ ﻭﲞﺎﺻﺔ ﺑﻮﻝ ﺍﻟﻨﺎﻗﺔ ﺍﻟﺒﻜﺮ ﻛﻤﺎﺩﺓ ﻣﻄﻬﺮﺓ ﻟﻐﺴﻞ ﺍﳉﺮﻭﺡ ﻭﺍﻟﻘﺮﻭﺡ ﻭﻟﻨﻤﻮ ﺍﻟﺸﻌﺮ ﻭﺗﻘﻮﻳﺘﻪ‬
‫ﻭﺗﻜﺎﺛﺮﻩ ﻭﻣﻨﻊ ﺗﺴﺎﻗﻄﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﳌﻌﺎﳉﺔ ﻣﺮﺽ ﺍﻟﻘﺮﻉ ﻭﺍﻟﻘﺸﺮﺓ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﰲ ﺩﻣﺎﺀ ﺍﻹﺑﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺷﻔﺎﺀ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻦ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺽ ﺍﳋﺒﻴﺜﺔ ﻭ ﻗﻴﻞ ﺍﻥ ﺣﻠﻴﺐ ﺍﻹﺑﻞ ﳛﻤﻲ ﺍﻟﻠﺜﺔ ﻭﻳﻘﻮﻱ ﺍﻷﺳﻨﺎﻥ ﻧﻈﺮﺍ ﻻﺣﺘﻮﺍﺋﻪ ﻋﻠﻰ ﻛﻤﻴﺔ ﻛﺒﲑﺓ ﻣﻦ‬
‫ﻓﻴﺘﺎﻣﲔ >ﺝ< ﻭﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺮﻣﻴﻢ ﺧﻼﻳﺎ ﺍﳉﺴﻢ ﻷﻥ ﻧﻮﻋﻴﺔ ﺍﻟﱪﻭﺗﲔ ﻓﻴﻪ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻨﺸﻴﻂ ﺧﻼﻳﺎ ﺍﳉﺴﻢ ﺍﳌﺨﺘﻠﻔﺔ‪،‬‬
‫ﻭﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ ﳛﺎﻓﻆ ﺣﻠﻴﺐ ﺍﻹﺑﻞ ﻋﻠﻰ ﺍﻟﺼﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻺﻧﺴﺎﻥ·‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ (١٠٧‬ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ ﺳﻮﺭﺓ ﱂ ﻳُﺮ ﻣﺜﻠﻬﺎ‬
‫ﻛﻤﺎ ﻋﱪ ﻋﻦ ﺫﻟﻚ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،-‬ﻫﻲ ﻭﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﺗﻠﻴﻬﺎ"ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ" ﻓ َﻌ ْﻦ ﻋُ ﹾﻘَﺒ ﹶﺔ ْﺑ ﹺﻦ ﻋَﺎ ِﻣ ﹴﺮ ﻗﹶﺎﻝ‪:‬‬
‫ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :-‬ﹶﻟ ﹶﻘ ْﺪ ﺃﹸ ْﻧ ﹺﺰ ﹶﻝ َﻋﹶﻠﻲﱠ ﺁﻳَﺎﺕٌ ﹶﻟ ْﻢ ﹶﺃ َﺭ ﹶﺃ ْﻭ ﹶﻟ ْﻢ ﻳُ َﺮ ِﻣ ﹾﺜﹶﻠﻬُﻦﱠ َﻳ ْﻌﻨﹺﻲ ﺍﻟﹾﻤُ َﻌﻮﱢ ﹶﺫَﺗﻴْ ﹺﻦ" ‪ ١‬ﻭﺣﻴﺚ‬
‫ﻣﺪﺣﻬﺎ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻬﺑﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ؛ ﻓﻤﻌﲎ ﺫﻟﻚ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﻛﻨﻮﺯ ﺿﺨﻤﺔ‪ ،‬ﻭﺫﺧﺎﺋﺮ ﺣﻴﺔ‪ ،‬ﻭﺃﺳﻠﺤﺔ ﻗﻮﻳﺔ‪ ،‬ﰲ‬
‫ﻣﻮﺍﺟﻬﺔ ﺷﺮﻭﺭ ﺍﳊﻴﺎﺓ ﻭﻣﺼﺎﻋﺒﻬﺎ ﻭﺷﺪﺍﺋﺪﻫﺎ ﻭﺍﻟﻜﺎﺋﺪﻳﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﳌﺎﻛﺮﻳﻦ‪ ،‬ﻭﺍﳊﺎﺳﺪﻳﻦ‪ ،‬ﻭﺍﻟﺴﺤﺮﺓ ﺍﳌﺸﻌﻮﺫﻳﻦ ﺍﻟﺪﺟﺎﻟﲔ‪،‬‬
‫ﻳﻌﲏ ﺫﻟﻚ‪ :‬ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﺃﺧﻄﺎﺭ ﻛﺒﲑﺓ ﺗﺆﺛﺮ ﰲ ﻣﺴﲑﺓ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﻨﻌﻜﺲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﻴﺚ ﺗﺆﺩﻱ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺍﻟﱵ‬
 ‫ﺫﹸﻛﺮﺕ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﺇﱃ ﺍﻟﻮﻓﺎﺓ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻭﺍﳉﻨﻮﻥ ﻭﻓﻘﺪﺍﻥ ﺍﻟﺬﺍﻛﺮﺓ ﻭﺣﺎﻻﺕ ﺻﺮﻉ ﰲ ﺃﺣﻴﺎ ٍﻥ ﺃﺧﺮﻯ‪،‬‬
‫ﻓﻬﻲ ﻭﺃﺧﺘﻬﺎ)ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ( ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﺗﺬﻛﺮ ﺍﻟﺪﺍﺀ ﻭﺍﻟﺪﻭﺍﺀ‪ ..‬ﻭﻛﺎﻥ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻳﻮﻟﻴﻬﻤﺎ ﻋﻨﺎﻳﺔ‬
‫ﺖ‬
‫ﺧﺎﺻﺔ؛ ﻓ َﻌ ْﻦ ﹶﺃﺑﹺﻲ َﺳﻌِﻴ ٍﺪ ﻗﹶﺎ ﹶﻝ‪" :‬ﻛﹶﺎ ﹶﻥ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻳَﺘ َﻌﻮﱠﺫﹸ ِﻣ ْﻦ ﺍﹾﻟ ﺠَﺎﻥﱢ َﻭ َﻋ ْﻴ ﹺﻦ ﺍﹾﻟﹺﺈْﻧﺴَﺎ ِﻥ َﺣﺘﱠﻰ َﻧ َﺰﹶﻟ ْ‬
‫ﺍﻟﹾﻤُ َﻌﻮﱢ ﹶﺫَﺗﺎ ِﻥ ﹶﻓﹶﻠﻤﱠﺎ ﻧَﺰَﻟﹶﺘَﺎ ﹶﺃ َﺧ ﹶﺬ ﺑﹺﻬﹺﻤَﺎ َﻭَﺗ َﺮ َﻙ ﻣَﺎ ِﺳﻮَﺍ ُﻫﻤَﺎ" ‪" ٢‬ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﺍﻟﱵ ﺑﻌﺪﻫﺎ ﺗﻮﺟﻴﻪ ﻣﻦ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪-‬‬
‫ﻟﻨﺒﻴﻪ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﺍﺑﺘﺪﺍﺀ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﺑﻌﺪﻩ ﲨﻴﻌﺎ‪ ،‬ﻟﻠﻌﻴﺎﺫ ﺑﻜﻨﻔﻪ‪ ،‬ﻭﺍﻟﻠﻴﺎﺫ ﲝﻤﺎﻩ‪ ،‬ﻣﻦ ﻛﻞ ﳐﻮﻑ‪ :‬ﺧﺎﻑ ﻭﻇﺎﻫﺮ‪،‬‬
‫ﳎﻬﻮﻝ ﻭﻣﻌﻠﻮﻡ‪ ،‬ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﲨﺎﻝ ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻔﺼﻴﻞ‪ ..‬ﻭﻛﺄﳕﺎ ﻳﻔﺘﺢ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﳍﻢ ﲪﺎﻩ‪ ،‬ﻭﻳﺒﺴﻂ ﳍﻢ ﻛﻨﻔﻪ‪،‬‬
‫ﻭﻳﻘﻮﻝ ﳍﻢ‪ ،‬ﰲ ﻣﻮﺩﺓ ﻭﻋﻄﻒ‪ :‬ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻫﻨﺎ‪ .‬ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﺍﳊﻤﻰ‪ .‬ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻣﺄﻣﻨﻜﻢ ﺍﻟﺬﻱ ﺗﻄﻤﺌﻨﻮﻥ ﻓﻴﻪ‪ .‬ﺗﻌﺎﻟﻮﺍ ﻓﺄﻧﺎ ﺃﻋﻠﻢ‬
‫ﺃﻧﻜﻢ ﺿﻌﺎﻑ ﻭﺃﻥ ﻟﻜﻢ ﺃﻋﺪﺍﺀ ﻭﺃﻥ ﺣﻮﻟﻜﻢ ﳐﺎﻭﻑ ﻭﻫﻨﺎ‪ ..‬ﻫﻨﺎ ﺍﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍ ﻟﺴﻼﻡ‪٣" ..‬‬

‫ﻭﺍﳌﻼﺣﻆ ﺍﳌﺘﺄﻣﻞ ﻭﺍﳌﺘﻤﻌﻦ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﳚﺪ ﺃﻬﻧﺎ ﺗﻌﺎﰿ ﺷﺮﻭﺭﹰﺍ ﺧﻔﻴﺔ ﻏﲑ ﻇﺎﻫﺮﺓ‪ ،‬ﻭﺗﺄﺛﲑﺍﻬﺗﺎ ﺗﻈﻬﺮ ﻋﻠﻰ ﺍﳌﺼﺎﺏ‬
‫ﺩﻭﻥ ﺃﻥ ﺗﻌﺮﻑ ﻣﻦ ﻗﺎﻡ ﻬﺑﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻭﻗﺪ ﺗﺘﺸﺎﺟﺮ ﻣﻊ ﺃﺣﺪ ﺍﻟﻨﺎﺱ ‪-‬ﻻ ﲰﺢ ﺍﷲ ‪-‬ﻓﺘﺮﺍﻩ ﻭﻳﺮﺍﻙ‪ ،‬ﻭﺗﺸﺘﻜﻴﻪ ﺇﱃ‬
‫ﺍﶈﺎﻛﻢ‪ ،‬ﻭﻳﺆﺗﻰ ﺑﺎﻟﺸﻬﻮﺩ‪ ،‬ﺃﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻼ ﻳﺮﻯ ﺍﻟﻔﺎﻋﻞ ﺇﻻﹼ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ ،-‬ﺃﻭ ﺇﺫﺍ ﺃﺧﱪ ﺻﺎﺣﺒﻬﺎ‬
‫ﻼ ﺟﺪﹰﺍ ﻣﺎ ﳛﺪﺙ ﺫﻟﻚ‪ ،‬ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻷﻣﺮ ﺍﻟﺮﺑﺎﱐ ﳜﺺ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺑﺎﻟﺬﻛﺮ ﻣﻦ ﺑﲔ ﻛﺜﺮﺓ‬ ‫ﺑﺎﺭﺗﻜﺎﺏ ﺟﺮﳝﺘﻪ‪ ،‬ﻭﻗﻠﻴ ﹰ‬
‫ﻫﺎﺋﻠﺔ ﻣﻦ ﺍﻷﺧﻄﺎﺭ ﻭﺍﻵﻓﺎﺕ ﺍﶈﺪﻗﺔ ﺑﺎﻹﻧﺴﺎﻥ‪ ،‬ﻭﺟﺎﺀ ﺍﻷﻣﺮ ﺍﻟﺮﺑﺎﱐ ﻛﺬﻟﻚ ﺑﻄﻠﺐ ﺍﻟﻐﻮﺙ ﻭﺍﳌﻌﻮﻧﺔ ﻭﺍﻻﺳﺘﺠﺎﺭﺓ‬
‫ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ ،-‬ﻣﻦ ﻛﻞ ﺍﻟﺸﺮﻭﺭ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺍﳌﺬﻛﻮﺭﺓ ﺑﺸﻜﻞ ﺧﺎﺹ‪..‬ﻭﺻﻠﻰ ﺍﻟﻠﻬﻢ‬
‫ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‪.‬‬

‫) ‪ ( ١٠٨‬ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍ ﹾﻟ ﹶﻔﹶﻠ ﹺﻖ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺼﺮﺍﺣﺔ ﰲ ﺇﻋﻼﻥ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳐﻠﻮﻕ ﺿﻌﻴﻒ‪ ،‬ﻣﻔﺘﻘﺮ ﺇﱃ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﰲ ﻛﻞ ﺃﺣﻮﺍﻟﻪ ﻳﻘﻮﻝ ﺧﺎﻟﻘﻨﺎ ‪ -‬ﺳﺒﺤﺎﻧﻪ‬
‫ﺤﻤِﻴ ُﺪ " }ﻓﺎﻃﺮ‪ ،{ ١٥ :‬ﻭﻟﺬﻟﻚ ﺩﻓﻌﻪ ﺧﻮﻓﻪ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪،‬‬ ‫ﺱ ﹶﺃ ْﻧُﺘ ْﻢ ﺍﻟﹾﻔﹸﻘﹶﺮَﺍﺀُ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﻠﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟَﻐﹺﻨﻲﱡ ﺍﹾﻟ َ‬
‫‪" :-‬ﻳَﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﻭﺧﺸﻴﺘﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺭ‪ ،‬ﺇﱃ ﺍﻟﺘﻌﻮﺫ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﳉﻦ‪ ،‬ﻭﺍﻟﺴﺤﺮ‪ ،‬ﻭﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﺍﻷﻧﺪﺍﺩ ﻭﺍﻟﺸﺮﻛﺎﺀ‪ ،‬ﻭﻳﻈﻦ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‬
‫ﺏ َﻣﹶﺜ ﹲﻞ ﻓﹶﺎ ْﺳَﺘ ِﻤﻌُﻮﺍ ﹶﻟﻪُ ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ‬
‫ﺱ ﺿُ ﹺﺮ َ‬
‫ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﲪﺎﻳﺘﻪ‪ ،‬ﻭﺗﻮﻓﲑ ﺍﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻭﺍﻫﻢ ﰲ ﺫﻟﻚ؛ "ﻳَﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬
‫ﻒ ﺍﻟﻄﱠﺎِﻟﺐُ‬ ‫ﺿﻌُ َ‬‫ﺏ ﺷَﻴْﺌﹰﺎ ﻟﹶﺎ ﻳَﺴْﺘَﻨﻘِﺬﹸﻭ ُﻩ ِﻣ ْﻨﻪُ َ‬
‫ﺴﹸﻠ ْﺒ ُﻬ ْﻢ ﺍﻟ ﱡﺬﺑَﺎ ُ‬
‫ﺨﻠﹸﻘﹸﻮﺍ ﹸﺫﺑَﺎﺑًﺎ َﻭﹶﻟ ْﻮ ﺍ ْﺟَﺘ َﻤﻌُﻮﺍ ﹶﻟﻪُ َﻭﹺﺇ ﹾﻥ َﻳ ْ‬‫َﺗ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﹶﻟ ْﻦ َﻳ ْ‬
‫ﻭَﺍﻟﹾﻤَﻄﹾﻠﹸﻮﺏُ" }ﺍﳊﺞ‪ ،{ ٧٣ :‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻃﻠﺒﻬﺎ ﺭﺏ ﺍﻟﻔﻠﻖ ﻣﻦ ﻧﺒﻴﻪ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﺃﻥ ﻳﻌﻠﻨﻬﺎ ﻋﻠﻰ ﺍﳌﻸ‬
‫ﻭﻳﻘﻮﳍﺎ ﲟﻞﺀ ﻓﻴﻪ ﺃﻧﻪ‪ :‬ﺇﺫﺍ ﻛﻨﺘﻢ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻳﻬﺎ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺃﻳﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻳﺎ ﺿﻌﺎﻑ ﺍﻹﳝﺎﻥ‪ ،‬ﺗﺴﺘﻌﻴﺬﻭﻥ ﺑﺎﻟﺸﺮﻛﺎﺀ ﻭ‬
‫ﺑﺎﻷﻧﺪﺍﺩ‪ ،‬ﻭﺑﺎﻟﺴﺤﺮﺓ ﻭ ﺍﻟﻜﻬﻨﺔ ﻭ ﺍﳉﻦ ﻭﻣﺎ ﺃﺷﺒﻪ‪ ،‬ﻓﺈﻧﲏ" ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ" ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻌﻨﺎﻫﺎ‪ :‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ‪" :‬ﻋﺎﺫ ﺑﻪ َﻳﻌُﻮ ﹸﺫ َﻋﻮْﺫﹰﺍ ﻭﻋِﻴﺎﺫﹰﺍ ﻭﻣَﻌﺎﺫﹰﺍ‪ :‬ﻻﺫ ﺑﻪ ﻭﳉﹶﺄ ﺇﹺﻟﻴﻪ ﻭﺍﻋﺘﺼﻢ‪ .‬ﻳﻘﺎﻝ‪َ :‬ﻋﻮﱠﺫﹾﺕ ﻓﻼﻧﹰﺎ ﺑﺎﷲ ﻭﺃﹶﲰﺎﺋﻪ ﻭﺑﺎﹸﳌ َﻌﻮﱢﺫﺗﲔ ﺇﹺﺫﺍ‬
‫ﻗﻠﺖ ﹸﺃﻋِﻴﺬﻙ ﺑﺎﷲ ﻭﺃﹶﲰﺎﺋﻪ ﻣﻦ ﻛﻞ ﺫﻱ ﺷﺮ ﻭﻛﻞ ﺩﺍﺀ ﻭﺣﺎﺳﺪ ﻭ َﺣ ْﻴ ﹴﻦ"‪" .‬ﻓﺎﻻﺳﺘﻌﺎﺫﺓ ﺣﺎﻟﺔ ﻧﻔﺴﻴﺔ‪ ،‬ﻗﻮﺍﻣﻬﺎ ﺍﳋﺸﻴﺔ ﻣﻦ‬
‫ﺍﳋﻄﺮ‪ ،‬ﻭ ﺍﻟﺜﻘﺔ ﲟﻦ ﻳﺴﺘﻌﺎﺫ ﺑﻪ‪ ،‬ﻭ ﻫﻲ ﺇﱃ ﺫﻟﻚ ﳑﺎﺭﺳﺔ ﻋﻤﻠﻴﺔ ﺑﺎﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﻣﻦ ﻧﺴﺘﻌﻴﺬ ﺑﻪ‪ ،‬ﻭ ﻫﻲ ‪ -‬ﻓﻮﻕ ﺫﻟﻚ ‪-‬‬
‫ﺍﻟﺜﻘﺔ ﺑﺄﻧﻪ ﻭﺣﺪﻩ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺩﺭﺀ ﺍﳋﻄﺮ‪ ،‬ﻭ ﺇﻧﻘﺎﺫ ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﻔﻠﻖ ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎ ﻛﺒﲑﺍ‪ ،‬ﻓﻤﻦ ﻗﺎﺋﻞ‪ :‬ﺃﻧﻪ ﺑﺌﺮ ﰲ ﺟﻬﻨﻢ ﲢﺘﺮﻕ ﺟﻬﻨﻢ ﺑﻨﺎﺭﻩ‪ .‬ﺇﱃ ﻗﺎﺋﻞ‪ :‬ﺑﺄﻧﻪ ﺍﻟﺼﺒﺢ‪ ،‬ﺃﻭ‬
‫ﺍﳋﻠﻖ‪ ،‬ﺃﻭ ﻣﺎ ﺍﻃﻤﺄﻥ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﺃﻭ ﺍﳉﺒﺎﻝ ﻭ ﺍﻟﺼﺨﻮﺭ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ‪" :‬ﻭﺍﻟﺼﻮﺍﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺇﻧﻪ ﻓﻠﻖ ﺍﻟﺼﺒﺢ‬
 ‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ "-‬ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ‪ :‬ﺳﺒﺐ ﲣﺼﻴﺺ ﺍﻟﺼﺒﺢ‬
‫ﺑﺎﻟﺘﻌﻮﺫ ﺃﻥ ﺍﻧﺒﺜﺎﻕ ﻧﻮﺭ ﺍﻟﺼﺒﺢ ﺑﻌﺪ ﺷﺪﺓ ﺍﻟﻈﻠﻤﺔ‪ ،‬ﻛﺎﳌﺜﻞ ﺠﻤﻟﻲﺀ ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﺸﺪﺓ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻹِﻧﺴﺎﻥ ﻳﻜﻮﻥ ﻣﻨﺘﻈﺮﹰﺍ‬
‫ﻟﻄﻠﻮﻉ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﳋﺎﺋﻒ ﻳﺘﺮﻗﺐ ﳎﻲﺀ ﺍﻟﻨﺠﺎﺡ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٠٩‬ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫"ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ"‪ " :‬ﺃﻱ ﻣﻦ ﺷﺮ ﺧﻠﻘﻪ ﺇﻃﻼﻗﺎ ﻭﺇﲨﺎﻻ‪ .‬ﻭﻟﻠﺨﻼﺋﻖ ﺷﺮﻭﺭ ﰲ ﺣﺎﻻﺕ ﺍﺗﺼﺎﻝ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ .‬ﻛﻤﺎ ﺃﻥ ﳍﺎ‬
‫ﺧﲑﺍ ﻭﻧﻔﻌﺎ ﰲ ﺣﺎﻻﺕ ﺃﺧﺮﻯ‪ .‬ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻫﻨﺎ ﻣﻦ ﺷﺮﻫﺎ ﻟﻴﺒﻘﻰ ﺧﲑﻫﺎ‪ .‬ﻭﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﻮﺟﻴﻬﻬﺎ‬
‫ﻭﺗﺪﺑﲑ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﻳﺘﻀﺢ ﻓﻴﻬﺎ ﺧﲑﻫﺎ ﻻ ﺷﺮﻫﺎ! " ‪ ٨‬ﻭ " ﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻓﺎﺿﻞ‪ :‬ﻫﻮ ﻋﺎﻡ ﻟﻜﻞ ﺷﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﻭﺷﺮ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺷﺮ ﺍﻟﺴﺒﺎﻉ ﻭﺍﳍﻮﺍﻡ ﻭﺷﺮ ﺍﻟﻨﺎﺭ ﻭﺷﺮ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳍﻮﻯ ﻭﺷﺮ ﺍﻟﻨﻔﺲ ﻭﺷﺮ ﺍﻟﻌﻤﻞ‬
‫ﻭﻇﺎﻫﺮﻩ ﺗﻌﻤﻴﻢ ﻣﺎ ﺧﻠﻖ ﲝﻴﺚ ﻳﺸﻤﻞ ﻧﻔﺲ ﺍﳌﺴﺘﻌﻴﺬ"‪ ٩‬ﻭﻟﻘﺪ" ﺯﻭﺩ ﺍﷲ ﻛﻞ ﺣﻲ ﲟﺎ ﳚﻌﻠﻪ ﳜﺘﺎﺭ ﺟﺎﻧﺐ ﺍﳋﲑ‪ ،‬ﻭ ﳛﺎﺫﺭ‬
‫ﺟﺎﻧﺐ ﺍﻟﺸﺮ ﻣﻦ ﻧﻔﺴﻪ ﻭ ﻣﻦ ﺍﳋﻠﻖ ﺍﶈﻴﻂ ﺑﻪ‪ ،‬ﻭ ﺍﻹﻧﺴﺎﻥ ﺑﺪﻭﺭﻩ ﻣﺰﻭﺩ ﺑﺎﻟﻮﺣﻲ ﻭ ﺍﻟﻌﻘﻞ ﻭ ﺍﻟﻐﺮﻳﺰﺓ ﻟﻜﻲ ﻳﺘﺠﻨﺐ ﺍﻟﺸﺮ‬
‫ﻭ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺸﺮﻭﺭ"‪١٠‬‬

‫ﻼ‪ :‬ﻣﺎ ﺭﻭﺗﻪ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ‬ ‫ﻭﳍﺬﺍ ﻛﺎﻥ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻳﺴﺘﻌﻴﺬ ﻣﻦ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻣﺜ ﹰ‬
‫ﺏ ﺍ ﹾﻟﹶﻘﺒْﺮ‪،‬‬ ‫ﻚ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ‬ ‫ﻋﻨﻬﺎ ‪ -‬ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻛﹶﺎ ﹶﻥ َﻳ ْﺪﻋُﻮ ﻓِﻲ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ‪ " :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬
‫ﻚ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ﹾﺄﹶﺛ ﹺﻢ‬
‫ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍﻟﹾﻤَ ﺤْﻴَﺎ َﻭِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ َﻤﻤَﺎﺕِ‪ ،‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﺢ ﺍﻟﺪﱠﺟﱠﺎﻝ‪َ ،‬ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ َﻤﺴِﻴ ﹺ‬
‫َﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬
‫ﻒ"‬‫ﺏ َﻭ َﻭ َﻋ َﺪ ﹶﻓﹶﺄ ْﺧﹶﻠ َ‬ ‫ﺙ ﹶﻓ ﹶﻜ ﹶﺬ َ‬ ‫ﻭَﺍ ﹾﻟ َﻤ ْﻐ َﺮ ﹺﻡ ﹶﻓ ﹶﻘﺎ ﹶﻝ ﹶﻟﻪُ ﻗﹶﺎﺋِﻞﹲ‪ :‬ﻣَﺎ ﹶﺃ ﹾﻛﹶﺜ َﺮ ﻣَﺎ ﺗَﺴْﺘَﻌِﻴﺬﹸ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻐ َﺮ ﹺﻡ! ﹶﻓﻘﹶﺎﻝ‪ َ" :‬ﹺﺇﻥﱠ ﺍﻟﺮﱠﺟُ ﹶﻞ ﺇﹺﺫﹶﺍ ﹶﻏ ﹺﺮ َﻡ َﺣﺪﱠ ﹶ‬
‫ﺕ ﹶﻛﻤَﺎ ﻳُ َﻌﻠﱢﻢُ ﺍ ﹾﻟﻤُ َﻌﻠﱢﻢُ ﺍ ﹾﻟ ِﻐ ﹾﻠﻤَﺎ ﹶﻥ ﺍﹾﻟ ِﻜﺘَﺎﺑَﺔ‪،‬‬
‫‪١١‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﻋَﻤْﺮَﻭ ﺍ ﹾﻟﹶﺄ ْﻭ ِﺩﻱﱠ ﻗﹶﺎﻝ‪ :‬ﻛﹶﺎ ﹶﻥ ﺳَﻌْﺪٌ ﻳُ َﻌﻠﱢﻢُ َﺑﻨﹺﻴ ِﻪ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺍﹾﻟ ﹶﻜِﻠﻤَﺎ ِ‬
‫ﺠﺒْﻦ‪،‬‬‫ﻚ ِﻣ ْﻦ ﺍﹾﻟ ُ‬ ‫َﻭَﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹺﺇﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻛﹶﺎ ﹶﻥ َﻳَﺘ َﻌﻮﱠﺫﹸ ِﻣ ْﻨ ُﻬﻦﱠ ﺩُﺑُ َﺮ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ‪ " :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬
‫ﺼﺪﱠﹶﻗﻪُ‬
‫ﺼ َﻌﺒًﺎ ﹶﻓ َ‬ ‫ﺤﺪﱠ ﹾﺛﺖُ ﹺﺑ ِﻪ ُﻣ ْ‬‫ﺏ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ﹶﻓ َ‬
‫ﻚ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ‬
‫ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍﻟﺪﱡ ْﻧﻴَﺎ َﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﻚ ﹶﺃ ﹾﻥ ﹸﺃ َﺭﺩﱠ ﹺﺇﻟﹶﻰ ﹶﺃ ْﺭ ﹶﺫ ﹺﻝ ﺍ ﹾﻟ ُﻌﻤُﺮ‪َ ،‬ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬
‫َﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬
‫" ‪١٢‬‬

‫ﻭﻛﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻠﺘﺠﺌﻮﻥ ﻭ ﻳﻌﺘﺼﻤﻮﻥ ﻭﻳﺴﺘﺠﲑﻭﻥ ﺑﺎﷲ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻭﺭ ﺍﳌﺨﺘﻠﻔﺔ؛‬
‫ﻓﻬﺬﺍ ﺇﺑﺮﺍﻫﻴﻢ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻳﻄﻠﺐ ﻣﻦ ﺭﺑﻪ ﺃﻥ ﻳﺒﻌﺪﻩ ﻭﺃﺑﻨﺎﺋﻪ ﻣﻦ ﺷﺮ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﺍﻟﱵ ﺃﺿﻠﺖ ﺍﻟﻜﺜﲑ ﻣﻦ‬
‫ﺻﻨَﺎ َﻡ" }ﺇﺑﺮﺍﻫﻴﻢ‪{ ٣٥ :‬ﻭﻫﺬﺍ ﻳﻮﺳﻒ ‪-‬‬ ‫ﺍﻟﺒﺸﺮ"ﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﹺﺇ ْﺑﺮَﺍﻫِﻴﻢُ َﺭﺏﱢ ﺍ ْﺟ َﻌ ﹾﻞ ﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒﹶﻠ َﺪ ﺀَﺍﻣِﻨﹰﺎ ﻭَﺍﺟْﻨُﺒْﻨﹺﻲ َﻭَﺑﹺﻨﻲﱠ ﺃﹶﻥ ﻧﱠ ْﻌﺒُ َﺪ ﺍ ﹶﻻ ْ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻳﻠﺘﺠﺊ ﺇﱃ ﺍﷲ ﻣﻦ ﺷﺮ ﻣﻜﺮ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻠﻮﺍﰐ ﺃﺭﺩﻥ ﺑﻪ ﺍﻟﻜﻴﺪ ﻭﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ﻳﺴﺨﻂ ﺍﳋﺎﻟﻖ" ﻗﹶﺎ ﹶﻝ َﺭﺏﱢ‬
‫ﲔ" }ﻳﻮﺳﻒ‪{ ٣٣ :‬‬ ‫ﺻﺐُ ﹺﺇﹶﻟ ْﻴ ﹺﻬ َﻦ ﻭَﺃﹶﻛﹸﻦ ِﻣ َﻦ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠ َ‬ ‫ﻑ َﻋﻨﱢﻲ ﹶﻛ ْﻴ َﺪﻫُﻦﱠ ﹶﺃ ْ‬ ‫ﺼ ﹺﺮ ْ‬ ‫ﺠ ُﻦ ﹶﺃ َﺣﺐﱡ ﹺﺇﹶﻟﻲﱠ ِﻣﻤﱠﺎ َﻳ ْﺪﻋُﻮَﻧﻨﹺﻲ ﹺﺇﹶﻟ ْﻴ ِﻪ َﻭﹺﺇﻻﱠ َﺗ ْ‬‫ﺍﻟﺴﱢ ْ‬
‫ﻭﻫﺬﺍ ﻳﻌﻘﻮﺏ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﳌﺎ ﺣﺼﻞ ﻟﻴﻮﺳﻒ ﻭﺃﺧﻴﻪ ﻣﺎ ﺣﺼﻞ‪ ،‬ﻭﺛﻖ ﺑﺄﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺳﻴﺤﻔﻈﻬﻤﺎ ﻣﻦ‬
‫ﺍﻟﺸﺮﻭﺭ ﻭﺍﳌﻜﺎﺋﺪ ﻓﻘﺎﻝ‪ " :‬ﻓﺎﷲ ﺧﲑ ﺣﺎﻓﻈﹰﺎ" } ﻳﻮﺳﻒ‪{ ٦٤ :‬ﻭﻫﺬﺍ ﻧﱯ ﺍﷲ ﻣﻮﺳﻰ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ :-‬ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ‬
‫ﺕ ﹺﺑ َﺮﺑﱢﻲ َﻭ َﺭﺑﱢﻜﹸ ْﻢ ﹶﺃ ﹾﻥ َﺗ ْﺮﺟُﻤُﻮﻧﹺﻲ" }ﺍﻟﺪﺧﺎﻥ‪:‬‬
‫ﺧﺎﻟﻘﻪ ﻭﺧﺎﻟﻖ ﻗﻮﻣﻪ ﻣﻦ ﺃﻥ ﳝﺴﻪ ﻗﻮﻣﻪ ﺑﺴﻮﺀ ﺳﻮﺍﺀ ﺑﺎﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻔﻌﻞ" َﻭﹺﺇﻧﱢﻲ ُﻋ ﹾﺬ ُ‬
‫‪{٢٠‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬
 ‫) ‪" ( ١١٠‬ﻏﺎﺳﻖ ﺇﺫﺍ ﻭﻗﺐ"‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻟﻮﺍ‪" :‬ﺍﻟﻐﺴﻖ‪ :‬ﺷﺪﺓ ﺍﻟﻈﻼﻡ‪،‬‬
‫ﻭ ﺍﻟﻐﺎﺳﻖ‪ :‬ﻫﻮ ﺍﻟﻠﻴﻞ ﺃﻭ ﻣﻦ ﻳﺘﺤﺮﻙ ﰲ ﺟﻮﻓﻪ‪ ،‬ﻭﺍﻟﻮﻗﺐ‪ :‬ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻗﺎﻝ ﺍ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ‪،‬‬
‫ﻭﺍﻟﻀﺤﺎﻙ‪ ،‬ﻭﺍﳊﺴﻦ‪ ،‬ﻭﻗﺘﺎﺩﺓ‪ ،‬ﺃﻧﻪ ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﺃﻗﺒﻞ ﺑﻈﻼﻣﻪ"‪ ١٣‬ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ‪ -‬ﻏﺎﻟﺒﺎ ﻫﻮ ﺍﻟﻠﻴﻞ ﻭﻣﺎ ﻓﻴﻪ‪ .‬ﺍﻟﻠﻴﻞ ﺣﲔ‬
‫ﻳﺘﺪﻓﻖ ﻓﻴﻐﻤﺮ ﺍﻟﺒﺴﻴﻄﺔ‪ .‬ﻭﺍﻟﻠﻴﻞ ﺣﻴﻨﺌﺬ ﳐﻮﻑ ﺑﺬﺍﺗﻪ‪ .‬ﻓﻀﻼ ﻋﻠﻰ ﻣﺎ ﻳﺜﲑﻩ ﻣﻦ ﺗﻮﻗﻊ ﻟﻠﻤﺠﻬﻮﻝ ﺍﳋﺎﰲ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ :‬ﻣﻦ‬
‫ﻭﺣﺶ ﻣﻔﺘﺮﺱ ﻳﻬﺠﻢ‪ .‬ﻭﻣﺘﻠﺼﺺ ﻓﺎﺗﻚ ﻳﻘﺘﺤﻢ‪ .‬ﻭﻋﺪﻭ ﳐﺎﺩﻉ ﻳﺘﻤﻜﻦ‪ .‬ﻭﺣﺸﺮﺓ ﺳﺎﻣﺔ ﺗﺰﺣﻒ‪ .‬ﻭﻣﻦ ﻭﺳﺎﻭﺱ ﻭﻫﻮﺍﺟﺲ‬
‫ﻭﳘﻮﻡ ﻭﺃﺷﺠﺎﻥ ﺗﺘﺴﺮﺏ ﰲ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﲣﻨﻖ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﻭﻣﻦ ﺷﻴﻄﺎﻥ ﺗﺴﺎﻋﺪﻩ ﺍﻟﻈﻠﻤﺔ ﻋﻠﻰ ﺍﻻﻧﻄﻼﻕ ﻭﺍﻹﳛﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﺷﻬﻮﺓ ﺗﺴﺘﻴﻘﻆ ﰲ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻈﻼﻡ‪ .‬ﻭﻣﻦ ﻇﺎﻫﺮ ﻭﺧﺎﻑ ﻳﺪﺏ ﻭﻳﺜﺐ‪ ،‬ﰲ ﺍﻟﻐﺎﺳﻖ ﺇﺫﺍ ﻭﻗﺐ! "‪١٤‬‬
‫ﻧﻌﻢ‪" ،‬ﻳﻬﺒﻂ ﺍﻟﻠﻴﻞ ﺑﻈﻼﻣﻪ ﻭ ﻭﺳﻮﺍﺳﻪ ﻭ ﻃﻮﺍﺭﻗﻪ‪ ،‬ﻭ ﻳﺘﺤﺮﻙ ﰲ ﺟﻨﺤﻪ ﺍﳍﻮﺍﻡ ﻭ ﺑﻌﺾ ﺍﻟﻮﺣﻮﺵ‪ ،‬ﻭ ﻳﻨﺸﻂ ﺍﺠﻤﻟﺮﻣﻮﻥ ﻭ‬
‫ﺍﻟﻜﺎﺋﺪﻭﻥ‪ ،‬ﻭ ﻳﺴﺘﻮﱄ ﺍﳌﺮﺽ ﻭ ﺍﳍﻢ ﻋﻠﻰ ﺍﻟﺒﻌﺾ‪ ،‬ﻭ ﺗﺸﺘﺪ ﺍﻟﻐﺮﺍﺋﺰ ﻭ ﺍﻟﺸﻬﻮﺍﺕ ﰲ ﻏﻴﺒﺔ ﻣﻦ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭ‬
‫ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﻀﺎﺀ ﻋﺰﳝﺔ ﻭ ﺛﻘﺔ‪ ،‬ﺣﱴ ﻳﺘﻐﻠﺐ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﺧﻄﺎﺭﻩ‪ ،‬ﻭ ﻫﻜﺬﺍ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻨﻪ"‪ ١٥‬ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ‪:‬‬
‫ﻕ‬
‫"ﻭﺇﹺﳕﺎ ﺃﹸﻣﺮ ﺃﻥ ﻳﺘﻌﻮﺫ ﻣﻦ ﺷﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﻷﻥ ﰲ ﺍﻟﻠﻴﻞ ﲣﺮﺝ ﺍﻟﺴﺒﺎﻉ ﻣﻦ ﺁﺟﺎﻣﻬﺎ‪ ،‬ﻭﺍﳍﻮﺍﻡ ﻣﻦ ﻣﻜﺎﻬﻧﺎ‪ ،‬ﻭﻳﻬﺠﻢ ﺍﻟﺴﺎﺭ ُ‬
‫ﻭﺍﳌﻜﺎﺑﺮ‪ ،‬ﻭﻳﻘﻊ ﺍﳊﺮﻳﻖ‪ ،‬ﻭﻳﻘﻞ ﻓﻴﻪ ﺍﻟﻐﻮﺙ"‪ ١٦‬ﻭﳍﺬﺍ ﻬﻧﻰ ﺍﻟﻨﱯ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﺍﳌﺴﻠﻢ ﺃﻥ ﳝﺸﻲ ﰲ ﺍﻟﻠﻴﻞ‬
‫ﺱ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﻣَﺎ ﹶﺃ ْﻋﹶﻠﻢُ ِﻣ ْﻦ ﺍ ﹾﻟ ﹺﻮ ْﺣ َﺪﺓِ؛ ﻣَﺎ‬
‫ﻭﺣﺪﻩ‪ :‬ﻓﻌﻦ ﺍ ْﺑ ﹺﻦ ﻋُ َﻤ َﺮ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ " :‬ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﺍﻟﻨﱠﺎ َ‬
‫َﺳﺮَﻯ ﺭَﺍﻛِﺐٌ ﹺﺑﹶﻠْﻴ ﹴﻞ َﻳ ْﻌﻨﹺﻲ َﻭ ْﺣﺪَﻩُ" ‪ ١٧‬ﻭﳍﺬﺍ ﺃﻳﻀﹰﺎ ﻛﺎﻥ ﻣﻦ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،-‬ﺃﻻ ﻳﺴﺎﻓﺮ ﺍﳌﺮﺀ‬
‫ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻣﻊ ﺭﻛﺐ ﺃﻗﻠﻪ ﺛﻼﺛﺔ‪ " .‬ﺍﻟﻮﺍﺣﺪ ﺷﻴﻄﺎﻥ‪ ،‬ﻭﺍﻻﺛﻨﺎﻥ ﺷﻴﻄﺎﻧﺎﻥ‪ ،‬ﻭﺍﻟﺜﻼﺛﺔ ﺭﻛﺐ" ‪١٨‬‬

‫ﻼ ﰲ ﻣﺪﻳﻨﺔ ﻣﻦ ﻣﺪﻥ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑﺓ؛ ﻣﻦ‬

‫ﻭﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻳﻼﺣﻆ ﻣﺎ ﺍﻟﺬﻱ ﳛﺼﻞ ﺣﻴﻨﻤﺎ ﻳﻨﻄﻔﺊ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻜﻬﺮﺑﺎﺋﻲ ﻟﻴ ﹰ‬
‫ﺳﻠﺐ ﻭﻬﻧﺐ ﻭﺳﺮﻗﺎﺕ ﻭﺍﻏﺘﺼﺎﺏ ﻭﺷﺮﻭﺭ ﳐﺘﻠﻔﺔ ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻻ ﻣﻠﺠﺄ ﻭﻻ ﻣﻨﺠﺎ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪،-‬‬
‫ﻭﺍﻻﺳﺘﺠﺎﺭﺓ ﺑﻪ ﻭﻃﻠﺐ ﺍﻟﻐﻮﺙ ﻣﻨﻪ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ " ( ١١١‬ﺍﻟﻨﻔﺎﺛﺎﺕ ﰲ ﺍﻟﻌﻘﺪ"‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻭﺍﻟﻨﻔﺎﺛﺎﺕ‪" :‬ﺍﻟﺴﻮﺍﺣﺮ ﺍﻟﺴﺎﻋﻴﺎﺕ ﺑﺎﻷﺫﻯ ﻋﻦ ﻃﺮﻳﻖ ﺧﺪﺍﻉ ﺍﳊﻮﺍﺱ‪ ،‬ﻭﺧﺪﺍﻉ ﺍﻷﻋﺼﺎﺏ‪ ،‬ﻭﺍﻹﳛﺎﺀ ﺇﱃ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻟﺘﺄﺛﲑ‬
‫ﻭﺍﳌﺸﺎﻋﺮ‪ .‬ﻭﻫﻦ ﻳﻌﻘﺪﻥ ﺍﻟﻌﻘﺪ ﰲ ﳓﻮ ﺧﻴﻂ ﺃﻭ ﻣﻨﺪﻳﻞ ﻭﻳﻨﻔﺜﻦ ﻓﻴﻬﺎ ﻛﺘﻘﻠﻴﺪ ﻣﻦ ﺗﻘﺎﻟﻴﺪ ﺍﻟﺴﺤﺮ ﻭﺍﻹﳛﺎﺀ! ﻭﺍﻟﺴﺤﺮ ﻻ ﻳﻐﲑ‬
‫ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻷﺷﻴﺎﺀ ؛ ﻭﻻ ﻳﻨﺸﺊ ﺣﻘﻴﻘﺔ ﺟﺪﻳﺪﺓ ﳍﺎ‪ .‬ﻭﻟﻜﻨﻪ ﳜﻴﻞ ﻟﻠﺤﻮﺍﺱ ﻭﺍﳌﺸﺎﻋﺮ ﲟﺎ ﻳﺮﻳﺪﻩ ﺍﻟﺴﺎﺣﺮ‪ " .‬ﺳﻴﺪ ﻗﻄﺐ‪،‬‬
‫ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ‪٤٠٠٧‬‬
‫ﻭﻗﺪ ﺷﻦّ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺴﺤﺮ ﺣﺮﺑﹰﺎ ﺿﺮﻭﺳﹰﺎ ﻻ ﻫﻮﺍﺩﺓ ﻓﻴﻬﺎ‪ ،‬ﻳﻘﻮﻝ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻓﻴﻤﻦ ﻳﺘﻌﻠﻤﻮﻥ ﺍﻟﺴﺤﺮ‪" :‬ﻭﻳﺘﻌﻠﻤﻮﻥ ﻣﺎ‬
‫ﻳﻀﺮﻫﻢ ﻭﻻ ﻳﻨﻔﻌﻬﻢ"} ﺍﻟﺒﻘﺮﺓ‪ .{١٠٢ :‬ﻭﻗﺪ ﻋﺪ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺍﻟﺴﺤﺮ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﺍﳌﻮﺑﻘﺎﺕ‪،‬‬
‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ ‪-‬‬
‫ﺍﻟﱵ ﻬﺗﻠﻚ ﺍﻷﻣﻢ ﻗﺒﻞ ﺍﻷﻓﺮ ﺍﺩ‪ ،‬ﻭﺗﺮﺩﻱ ﺃﺻﺤﺎﻬﺑﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻵﺧﺮﺓ‪َ .‬ﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻫُ َﺮﻳْ َﺮ ﹶﺓ َﺭ ِ‬
‫ﺤﺮُ‬
‫ﺕ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﻭﻣَﺎ ﻫُﻦﱠ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﻟﺸﱢ ْﺮ ُﻙ ﺑﹺﺎﻟﻠﱠﻪِ‪ ،‬ﻭَﺍﻟﺴﱢ ْ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ " :‬ﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﺍﻟﺴﱠ ْﺒ َﻊ ﺍ ﹾﻟﻤُﻮﹺﺑﻘﹶﺎ ِ‬
 ‫ﺕ‬
‫ﺼﻨَﺎ ِ‬
‫ﺤ َ‬
‫ﺤﻖﱢ‪َ ،‬ﻭﹶﺃ ﹾﻛﻞﹸ ﺍﻟﺮﱢﺑَﺎ‪َ ،‬ﻭﹶﺃ ﹾﻛﻞﹸ ﻣَﺎ ﹺﻝ ﺍ ﹾﻟَﻴﺘِﻴﻢﹺ‪ ،‬ﻭَﺍﻟﺘﱠ َﻮﻟﱢﻲ َﻳ ْﻮ َﻡ ﺍﻟﺰﱠ ْﺣﻒِ‪َ ،‬ﻭﹶﻗ ﹾﺬﻑُ ﺍ ﹾﻟ ُﻤ ْ‬
‫ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎﹾﻟ َ‬ ‫َﻭﹶﻗ ْﺘ ﹸﻞ ﺍﻟﻨﱠ ﹾﻔ ﹺ‬
‫ﺕ‪" .‬‬ ‫ﺕ ﺍ ﹾﻟﻐَﺎِﻓﻠﹶﺎ ِ‬
‫ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ‬

‫"ﻭﻗﺪ ﺍﻋﺘﱪ ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﻹﺳﻼﻡ ﺍﻟﺴﺤﺮ ﻛﻔﺮﺍ‪ ،‬ﺃﻭ ﻣﺆﺩﻳﺎ ﺇﱃ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﻭﺟﻮﺏ ﻗﺘﻞ ﺍﻟﺴﺎﺣﺮ ﺗﻄﻬﲑﺍ‬
‫ﻟﻠﻤﺠﺘﻤﻊ ﻣﻦ ﺷﺮﻩ‪ .‬ﻭﻛﻤﺎ ﺣﺮﻡ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﻌﺮﺍﻓﲔ ﻟﺴﺆﺍﳍﻢ ﻋﻦ ﺍﻟﻐﻴﻮﺏ ﻭﺍﻷﺳﺮﺍﺭ ﺣﺮﻡ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﺴﺤﺮ ﺃﻭ ﺍﻟﺴﺤﺮﺓ ﻟﻌﻼﺝ ﻣﺮﺽ ﺍﺑﺘﻠﻲ ﺑﻪ‪ ،‬ﺃﻭ ﺣﻞ ﻣﺸﻜﻠﺔ ﺍﺳﺘﻌﺼﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﺬﺍ ﻣﺎ ﺑﺮﺉ ﺭﺳﻮﻝ ﺍﷲ ‪-‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻣﻨﻪ‪ ،‬ﻗﺎﻝ‪ " :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺗﻄﲑ ﺃﻭ ﺗﻄﲑ ﻟﻪ‪ ،‬ﺃﻭ ﺗﻜﻬﻦ ﺃﻭ ﺗﻜﻬﻦ ﻟﻪ‪ ،‬ﺃﻭ ﺳﺤﺮ ﺃﻭ ﺳﺤﺮ ﻟﻪ"‪ .‬ﻭﻗﺪ‬
‫ﺍﺑﺘﻠﻴﺖ ﳎﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻬﺑﺬﺍ ﺍﻟﺸﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﺍﻟﺴﺤﺮﺓ ﻭﺍﳌﺸﻌﻮﺫﻭﻥ ﺑﺼﻮﺭﺓ ﱂ ﻳﺴﺒﻖ ﳍﺎ ﻣﺜﻴﻞ‪ ،‬ﻭﺻﺎﺭ ﺍﻟﻨﺎﺱ‬
‫ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺍﻟﻌﺮﺍﻓﲔ ﻭﺍﻟﺴﺤﺮﺓ ﺍﳌﻔﺴﺪﻳﻦ ﻳﺒﺘﻐﻮﻥ ﻋﻨﺪﻫﻢ ﺍﻟﻌﻼﺝ ﻭﺍﻟﺸﻔﺎﺀ‪ ،‬ﻓﻌﻢّ ﺍﻟﺒﻼﺀ ﻭﻃﻢ‪ ،‬ﻭﻟﺬﺍ ﻛﺎﻥ ﻟﻺﺳﻼﻡ ﻫﺪﻳﻪ‬
‫ﺍﳋﺎﺹ ﰲ ﻋﻼﺝ ﺍﻟﺴﺤﺮ ﻗﻮﺍﻣﻪ ﻭﻋﻤﺎﺩﻩ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻭﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻪ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺴﺤﺮ ﺩﺍﺀ ﺧﻔﻲ ﻭﻣﺴﺘﺘﺮ‬
‫ﳛﺘﺎﺝ ﺇﱃ ﻋﻼﺝ ﺧﺎﺹ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ " ( ١١٢‬ﺣﺎﺳﺪ ﺇﺫﺍ ﺣﺴﺪ"‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻘﺮﻃﱯ‪ " :‬ﺍﳊﺴﺪ ﺃﻭﻝ ﺫﻧﺐ ﻋُﺼﻰ ﺍﷲ ﺑﻪ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺃﻭﻝ ﺫﻧﺐ ﻋﺼﻰ ﺑﻪ ﰲ ﺍﻷﺭﺽ؛ ﻓﺤﺴﺪ ﺇﺑﻠﻴﺲ ﺁﺩﻡ‪،‬‬
‫ﻭﺣﺴﺪ ﻗﺎﺑﻴﻞ ﻫﺎﺑﻴﻞ‪ ،‬ﻭﺍﳊﺎﺳﺪ ﳑﻘﻮﺕ‪ ،‬ﻣﺒﻐﻮﺽ‪ ،‬ﻣﻄﺮﻭﺩ‪ ،‬ﻣﻠﻌﻮﻥ" ‪٣٧‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ‪" :‬ﻭﻗﻴﻞ ﺍﳊﺎﺳﺪ ﻻ ﻳﻨﺎﻝ ﰲ ﺍﺠﻤﻟﺎﻟﺲ‬
‫ﺇﻻ ﻧﺪﺍﻣﺔ‪ ،‬ﻭﻻ ﻳﻨﺎﻝ ﻋﻨﺪ ﺍﳌﻼﺋﻜﺔ ﺇﻻ ﻟﻌﻨﺔ ﻭﺑﻐﻀﺎﺀ‪ ،‬ﻭﻻ ﻳﻨﺎﻝ ﰲ ﺍﳋﻠﻮﺓ ﺇﻻ ﺟﺰﻋﺎ ﻭﻏﻤﺎ‪ ،‬ﻭﻻ ﻳﻨﺎﻝ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﺣﺰﻧﺎ‬
‫ﻭﺍﺣﺘﺮﺍﻗﺎ‪ ،‬ﻭﻻ ﻳﻨﺎﻝ ﻣﻦ ﺍﷲ ﺇﻻ ﺑﻌﺪﺍ"‬
‫ﻭﺟﺎﺀ ﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ‪ :‬ﺍﳊﺴﺪ‪ " :‬ﺃﻥ ﺗﺘﻤﲎ ﺯﻭﺍﻝ ﻧﻌﻤﺔ ﺍﶈﺴﻮﺩ ﺇﻟﻴﻚ‪ ،‬ﻭﺑﺎﺑﻪ ﺩﺧﻞ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺧﻔﺶ‪ :‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‬
‫ﳛﺴِﺪﻩ ﺑﺎﻟﻜﺴﺮ ﺣﺴﺪﹰﺍ ﺑﻔﺘﺤﺘﲔ ﻭﺣﺴﺪﻩ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺣﺴﺪﻩ ﺍﻟﺸﻲﺀ ﲟﻌﲎ ﻭ ﲢﺎﺳﺪ ﺍﻟﻘﻮﻡ ﻭﻗﻮﻡ ﺣﺴﺪﺓ ﻛﺤﺎﻣﻞ‬
‫ﻭﲪﻠﺔ‪" .‬‬

‫ﺴﻪِ‪ ،‬ﻳﺮﻳﺪ ﺑـ» ﺍﻟﻨﱠﻔﹾﺲ«‪:‬‬ ‫ﺴ َﺪ " ﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ِ :‬ﻣ ْﻦ َﺷﺮﱢ َﻋ ْﻴﹺﻨ ِﻪ ﻭَﻧ ﹾﻔ ِ‬ ‫ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ‪ " :‬ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭَﻣِﻦ َﺷﺮّ ﺣَﺎ ِﺳ ٍﺪ ﺇﹺﺫﹶﺍ َﺣ َ‬
‫ﺴﺪِ؛ ﻟﻴﻌﻠﻢ ﺃﻧﱠﻪ‬
‫ﳊَ‬‫ﻀ ﹺﻞ‪ :‬ﺫﻛﹶﺮ ﺍﻟﻠﱠﻪ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺍﻟﺸﱡﺮُﻭﺭ ﰲ ﻫﺬﻩ ﺍﻟﺴﱡﻮﺭﺓ‪ ،‬ﰒ ﺧﺘﻤﻬﺎ ﺑﺎ ﹶ‬ ‫ﺴ ْﻴﻦُ ْﺑ ُﻦ ﺍﻟ ﹶﻔ ْ‬
‫ﳋﺒﹺﻴﺚﹶ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﹸ َ‬ ‫ﺍﻟﺴ ْﻌ َﻲ ﺍ ﹶ‬
‫ﺃﺧﺲﱡ ﺍﻟﻄﹶﺒﺎﺋﻊ‪ " .‬ﻭﻟﻌﻞ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﺴﺪ ﺍﻟﺸﺪﻳﺪﺓ ﺍﳋﻄﻮﺭﺓ "ﺍﻟﻌﲔ"؛ ﻓﻘﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬
‫ﺱ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ‪ " -‬ﺍ ﹾﻟ َﻌ ْﻴ ُﻦ َﺣﻖﱞ" ﻭ َﻋ ْﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ‬ ‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩٍ ﺃﺑﻮ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ‪َ -‬ﺭ ِ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ‬
‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ْ‬ ‫ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎﻝ‪ " :‬ﺍ ﹾﻟ َﻌ ْﻴ ُﻦ َﺣﻖﱞ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﺷَﻲْﺀٌ ﺳَﺎَﺑ َﻖ ﺍ ﹾﻟ ﹶﻘ َﺪ َﺭ َﺳَﺒ ﹶﻘﺘْﻪُ ﺍ ﹾﻟ َﻌ ْﻴ ُﻦ‪ ،" ..‬ﻭ َﻋ ْﻦ ﻋَﺎِﺋ َ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :-‬ﺍ ْﺳَﺘﻌِﻴ ﹸﺬﻭﺍ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟَﻌ ْﻴ َﻦ َﺣﻖﱞ"‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪) ( ١١٣‬ﻭ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺫﻛﺮﹺﻱ ﻓﺈﻥ ﻟﻪ ﻣﻌﻴﺸﺔ ﺿﻨﻜﺎ ‪(.‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺿْﻨﻜﹰﺎ‪{..‬‬
‫ﺽ َﻋ ْﻦ ِﺫ ﹾﻛﺮﹺﻱ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪُ َﻣﻌِﻴﺸّ ﹰﺔ َ‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ } َﻭ َﻣ ْﻦ ﹶﺃ ْﻋ َﺮ َ‬
 ‫ُﺳﺌِﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺻﺎﱀ ﺍﻟﻔﻮﺯﺍﻥ ‪ -‬ﺣﻔﻈﻪ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪:-‬‬
‫ﺸ ُﺮ ُﻩ ﻳﻮ َﻡ ﺍﻟ ِﻘﻴَﺎﻣ ِﺔ ﺃﻋﻤﻰ { ]ﻃﻪ‪ .[١٢٤ :‬ﻣﺎ‬
‫ﺽ ﻋﻦ ﺫﻛﺮﻱ ﻓﺈﻥﱠ ﻟﻪ ﻣﻌﻴﺸ ﹰﺔ ﺿﻨﻜﹰﺎ ﻭ ﳓ ُ‬ ‫ﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪َ }-‬ﻭ َﻣ ْﻦ ﺃﻋ َﺮ َ‬
‫ﻣﻌﲎ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ؟‬
‫ﻓﺄﺟﺎﺏ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪} :-‬ﻓﺈﻣﺎ ﻳﺄﺗﻴﻨﱠﻜﻢ ﻣﻨﱢﻲ ُﻫﺪًﻯ ﻓﻤﻦ ﺍﺗﱠﺒﻊ ﻫُﺪﺍﻱ ﻓﻼ ﻳﻀﻞ ﻭ ﻻ ﻳﺸﻘﻰ ]‪َ [١٢٣‬ﻭ َﻣ ْﻦ‬
‫ﺸ ُﺮ ُﻩ ﻳﻮ َﻡ ﺍﻟ ِﻘﻴَﺎﻣ ِﺔ ﺃﻋﻤﻰ]‪.{[١٢٤‬‬
‫ﺽ ﻋﻦ ﺫﻛﺮﻱ ﻓﺈﻥﱠ ﻟﻪ ﻣﻌﻴﺸ ﹰﺔ ﺿﻨﻜﹰﺎ ﻭ ﳓ ُ‬ ‫ﺃﻋ َﺮ َ‬

‫ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﺃﻥ ﻣﻦ ﺍﺗﺒﻊ ﺍﻟﻘﺮﺁﻥ ﻭ ﻋﻤﻞ ﺑﻪ ﻓﺈﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﺗﻜﻔﻞ ﻟﻪ ﺑﺄﻥ ﻻ ﻳﻀﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﻻ‬
‫ﻳﺸﻘﻰ ﰲ ﺍﻵﺧﺮﺓ‪ .‬ﻭ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻭ ﱂ ﻳﻌﻤﻞ ﺑﻪ ﻓﺈﻥ ﺍﷲ ﺟﻞ ﻭ ﻋﻼ ﻳﻌﺎﻗﺒﻪ ﺑﻌﻘﻮﺑﺘﲔ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺃﻧﻪ ﻳﻜﻮﻥ ﰲ ﻣﻌﻴﺸﺔ ﺿﻨﻜﹰﺎ ﻭ ﻗﺪ ﻓﺴﺮ ﺫﻟﻚ ﺑﻌﺬﺍﺏ ﺍﻟﻘﱪ‪ ،‬ﻭ ﺃﻧﻪ ﻳﻌﺬﺏ ﰲ ﻗﱪﻩ‪ ،‬ﻭ ﻗﺪ ﻳﺮﺍﺩ ﺑﻪ ﺍﳌﻌﻴﺸﺔ ﰲ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭ ﰲ ﺍﻟﻘﱪ ﺃﻳﻀﺎ ﻓﺎﻵﻳﺔ ﻋﺎﻣﺔ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ‪ :‬ﺃﻥ ﺍﷲ ﺗﻮﻋﺪﻩ ﺑﺄﻥ ﻳﻌﻴﺶ ﻋﻴﺸ ﹰﺔ ﺳﻴﺌ ﹰﺔ ﻣﻠﻴﺌﺔﹰ ﺑﺎﳌﺨﺎﻃﺮ ﻭ ﺍﳌﻜﺎﺭﻩ ﻭ ﺍﳌﺸﺎﻕ ﺟﺰﺍ ًﺀ ﻟﻪ ﻋﻠﻰ ﺇﻋﺮﺍﺿﻪ ﻋﻦ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺟﻞ ﻭ ﻋﻼ‪ ،‬ﻷﻧﻪ ﺗﺮﻙ ﺍﳍﺪﻯ ﻓﻮﻗﻊ ﰲ ﺍﻟﻀﻼﻝ ﻭ ﻭﻗﻊ ﰲ ﺍﳊﺮﺝ‪.‬‬
‫ﻭﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺍﷲ ﺟﻞ ﻭ ﻋﻼ ﳛﺸﺮﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻋﻤﻰ‪ ،‬ﻷﻧﻪ ﻋﻤﻲ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻌﺎﻗﺒﻪ ﺍﷲ ﺑﺎﻟﻌﻤﻰ ﰲ‬
‫ﻚ‬
‫ﻚ ﺁﻳَﺎﺗُﻨﺎ ﻓﻨَﺴﻴﺘَﻬﹶﺎ ﻭ ﹶﻛ ﹶﺬِﻟ َ‬
‫ﻚ ﹶﺃَﺗ ْﺘ َ‬
‫ﺖ ﺑﺼﲑﹰﺍ ]‪ [١٢٥‬ﻗﺎﻝ ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺍﻵﺧﺮﺓ‪ ،‬ﻗﺎﻝ }ﻗﺎﻝ ﺭﺏ ِﻟ َﻢ ﺣﺸﺮﺗﲏ ﺃﻋﻤﻰ ﻭ ﻗﺪ ﻛﻨ ُ‬
‫ﺍﻟَﻴ ْﻮ َﻡ ﺗُﻨﺴَﻰ ]‪]{ [١٢٦‬ﻃﻪ[‪ ،‬ﻓﺈﺫﺍ ﻋﻤﻲ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻥ ﱂ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻭ ﱂ ﻳﻨﻈﺮ ﻓﻴﻪ ﻭ ﱂ ﻳﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﺈﻧﻪ‬
‫ﳛﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﻌﺔ ﻭ ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻭ ﻫﺬﺍ ﻛﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪}-‬ﻭ ﻣﻦ َﻳ ْﻌﺶُ ﻋﻦ ﺫﻛﺮ ﺍﻟﺮﲪﻦ‬
‫ﺾ ﹶﻟﻪُ ﺷﻴﻄﺎﻧﹰﺎ ﻓﻬﻮ ﻟﻪ ﻗﺮﻳﻦ]‪ [٣٦‬ﻭ ﺇﻧﱠﻬﻢ ﻟﻴﺼﺪﱡﻧَﻬﻢ ﻋﻦ ﺍﻟﺴﺒﻴﻞ ﻭﳛﺴﺒﻮﻥ ﺃﻧﱠﻬﻢ ﻣﻬﺘﺪﻭﻥ]‪ [٣٧‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻧﺎ ﻗﺎﻝ‬ ‫ﻧُﻘﻴﱢ ْ‬
‫ﻚ ﺑُﻌ َﺪ ﺍﳌﺸﺮﻗﲔ ﻓﺒﺌﺲَ ﺍﻟﻘﺮﻳﻦ]‪ [٣٨‬ﻭ ﻟﻦ ﻳﻨﻔﻌَﻜﻢ ﺍﻟﻴﻮ َﻡ ﺇﺫ ﻇﻠﹶﻤﺘُﻢ ﺃﻧﻜﻢ ﰲ ﺍﻟﻌﺬﺍﺏ‬ ‫ﺖ ﺑﻴﲏ ﻭ ﺑَﻴَﻨ َ‬
‫ﻳﺎ ﻟﻴ َ‬
‫ﺖ ﺗُﺴﻤ ُﻊ ﺍﻟﺼﱡﻢﱠ ﺃﻭ ﻬﺗﺪﻱ ﺍﻟﻌُﻤ َﻲ ﻭ ﻣَﻦ ﻛﹶﺎ ﹶﻥ ﰲ ﺿَﻼ ﹴﻝ ﻣُﺒﲔ]‪]{ [٤٠‬ﺍﻟﺰﺧﺮﻑ[‪.‬‬ ‫ﻣُﺸﺘَﺮﻛﲔ]‪ [٣٩‬ﺃﻓﺄﻧ َ‬
‫ﻓﺎﳊﺎﺻﻞ‪ :‬ﺃﻥ ﺍﷲ ﺟﻞ ﻭ ﻋﻼ ﺗﻮﻋﺪ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﻛﺘﺎﺑﻪ ﻭ ﱂ ﻳﻌﻤﻞ ﺑﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻥ ﻳﻌﺎﻗﺒﻪ ﻋﻘﻮﺑﺔ ﻋﺎﺟﻠ ﹰﺔ ﰲ‬
‫ﺣﻴﺎﺗﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﻋﻘﻮﺑﺔ ﺁﺟﻠﺔ ﰲ ﺍﻟﻘﱪ ﻭ ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻭ ﰲ ﺍﶈﺸﺮ‪ ،‬ﻭ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪-‬ﺃﻋﻠﻢ‪ ] .‬ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ‬
‫ﺍﻟﻔﻮﺯﺍﻥ‪ :‬ﺝ‪ [٥٩/٢‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١١٤‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﹺﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ "‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺮﺃﺕ ﰲ ﺗﻔﺴﲑ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺪﺍﺀ ﺍﻹﻣﺎﻡ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﻋﻠﻴﻪ ﺭﲪﺎﺕ ﺍﷲ ﻋﻨﺪ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪-‬‬
‫)ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ( ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ ‪ ١٠٧‬ﻗﻮﻟﻪ‪...) :‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﺄﻱ ﺭﲪﺔ ﺣﺼﻠﺖ ﳌﻦ ﻛﻔﺮ ﺑﻪ؟‬
‫ﻓﺎﳉﻮﺍﺏ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ‪ :‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪.‬ﻗﺎﻝ‪ :‬ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻛﺘﺐ ﻟﻪ ﺍﻟﺮﲪﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻋﻮﰲ ﳑﺎ ﺃﺻﺎﺏ ﺍﻷﻣﻢ ﻣﻦ ﺍﳋﺴﻒ ﻭﺍﻟﻘﺬﻑ‪.‬‬
‫ﺍﻟﻄﱪﻱ ‪(٥٥٢/١٨‬‬
‫ﻓﺎﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻛﺎﻥ ﳛﻞ ﻬﺑﺎ ﺍﻟﻌﺬﺍﺏ ﲟﺠﺮﺩ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻵﻳﺎﺕ ﰲ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪:‬‬
‫ﻚ ﻭَﺃﹶﻏﹾﺮَﻗﹾﻨَﺎ ﺍﻟﱠﺬِﻳﻦَ ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳَﺎﺗِﻨَﺎ ﹺﺇﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ ﹶﻗ ْﻮﻣًﺎ‬
‫ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪-‬ﰲ ﺷﺄﻥ ﻧﻮﺡ‪ " :‬ﹶﻓ ﹶﻜﺬﱠﺑُﻮ ُﻩ ﻓﹶﺄﹶﻧْ ﺠَﻴْﻨَﺎﻩُ ﻭَﺍﻟﱠﺬِﻳ َﻦ َﻣ َﻌﻪُ ﻓِﻲ ﺍ ﹾﻟ ﹸﻔﹾﻠ ِ‬
‫ﲔ " ]ﺍﻷﻋﺮﺍﻑ‪.[٦٤ :‬‬‫َﻋ ِﻤ َ‬
 ‫ﲔ"‬
‫ﺠ ْﻴﻨَﺎ ُﻩ ﻭَﺍﻟﱠﺬِﻳﻦَ َﻣ َﻌﻪُ ﹺﺑ َﺮ ْﺣ َﻤ ٍﺔ ﻣِﻨﱠﺎ ﻭَﻗﹶﻄﹶﻌْﻨَﺎ ﺩَﺍﹺﺑ َﺮ ﺍﻟﱠﺬِﻳ َﻦ ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳَﺎِﺗﻨَﺎ َﻭﻣَﺎ ﻛﹶﺎﻧُﻮﺍ ﻣُ ْﺆ ِﻣﹺﻨ َ‬
‫ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪-‬ﰲ ﺷﺄﻥ ﻫﻮ‪ " :‬ﹶﻓﹶﺄ ْﻧ َ‬
‫]ﺍﻷﻋﺮﺍﻑ‪ .[٧٢ :‬ﻭﺍﻵﻳﺎﺕ ﻛﺜﲑﺓ‪.‬‬
‫ﺚ ﹶﻟﻌﱠﺎﻧًﺎ ﻭَﺇﹺﻧﱠﻤَﺎ‬
‫ﺸ ﹺﺮ ِﻛﲔَ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹺﺇﻧﱢﻲ ﹶﻟ ْﻢ ﹸﺃ ْﺑَﻌ ﹾ‬
‫ﻉ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺍﻟﺴﻨﺔ‪َ :‬ﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻗِﻴ ﹶﻞ‪ :‬ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ؛ ﺍ ْﺩ ُ‬
‫ﺑُ ِﻌ ﹾﺜﺖُ َﺭ ْﺣ َﻤ ﹰﺔ‪ .‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﺮﲪﺔ ﻫﻲ ﻟﻠﻤﺆﻣﻦ‪ ،‬ﻭﺍﳌﻨﺎﻓﻖ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ " ﺍﻟﺸﻔﺎ " )‪ " :(٩١/١‬ﻟﻠﻤﺆﻣﻦ ﺭﲪﺔ ﺑﺎﳍﺪﺍﻳﺔ‪ ،‬ﻭﻟﻠﻤﻨﺎﻓﻖ ﺭﲪﺔ ﺑﺎﻷﻣﺎﻥ ﻣﻦ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺭﲪﺔ‬
‫ﻟﻠﻜﺎﻓﺮﻳﻦ ﺑﺘﺄﺧﲑ ﺍﻟﻌﺬﺍﺏ "‪ .‬ﺍ‪ .‬ﻫـ‪.‬‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ " ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ "‪ :‬ﻓﺄﻣﻦ ﺃﻋﺪﺍﺅﻩ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﺪﺓ ﺣﻴﺎﺗﻪ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻓﻴﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ‬
‫ﺖ ﻓِﻴ ﹺﻬ ْﻢ " ]ﺍﻷﻧﻔﺎﻝ‪ ،[٣٣ :‬ﻗﻠﻢ ﻳﻌﺬﻬﺑﻢ ﻣﻊ ﺍﺳﺘﻌﺠﺎﳍﻢ ﺇﻳﺎﻩ ﲢﻘﻴﻘﺎ ﳌﺎ ﻧﻌﺘﻪ ﺑﻪ‪ .‬ﺍ‪ .‬ﻫـ‪.‬‬
‫‪َ " :-‬ﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ِﻟﻴُ َﻌﺬﱢَﺑﻬُ ْﻢ َﻭﹶﺃْﻧ َ‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ) ( ١١٥‬ﻻ ﳝﺴﻪ ﺇﹺﻻ ﺍﳌﻄﻬﺮﻭﻥ (‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻗﻮﻟﲔ‪:‬‬
‫‪ - ١‬ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ﻻ ﳝﺴﻪ ﺇﻻ ﺍﳌﻼﺋﻜﺔ‪.‬‬
‫‪ - ٢‬ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻟﻘﺮﺁﻥ ﻻ ﳝﺴﻪ ﺇﻻ ﺍﻟﻄﺎﻫﺮ ﺃﻣﺎ ﺍﶈﺪﺙ ﺣﺪﺛﺎ ﺃﻛﱪ ﺃﻭ ﺃﺻﻐﺮ ﻋﻠﻰ ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﺈﻧﻪ ﻻ ﳝﺴﻪ‪.‬‬
‫ﻭﻗﺪ ﺭﺟﺢ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ " ﺷﺮﺡ ﺍﻟﻌﻤﺪﺓ )‪ (٣٨٤/١‬ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻛﺬﻟﻚ ﺍﳌﻼﺋﻜﺔ ﻣﺮﺍﺩﻭﻥ ﻣﻦ ﻗﻮﻟﻪ ﺍﳌﻄﻬﺮﻭﻥ ﻟﻮﺟﻮﻩ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﺗﻔﺴﲑ ﲨﺎﻫﲑ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﺣﱴ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﳝﺲ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻃﺎﻫﺮ‬
‫ﻒ ﻣُ ﹶﻜﺮﱠ َﻣ ٍﺔ‪.‬‬
‫ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﺻﺮﺣﻮﺍ ﺑﺬﻟﻚ ﻭﺷﺒﻬﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ‪ " :‬ﹶﻛﻠﱠﺎ ﹺﺇﻧﱠﻬَﺎ‪َ .‬ﺗ ﹾﺬ ِﻛ َﺮ ﹲﺓ‪ .‬ﹶﻓ َﻤ ْﻦ ﺷَﺎ َﺀ ﹶﺫ ﹶﻛ َﺮﻩُ‪ .‬ﻓِﻲ ﺻُ ﺤُ ٍ‬
‫َﻣ ْﺮﻓﹸﻮ َﻋ ٍﺔ ﻣُ ﹶﻄﻬﱠ َﺮ ٍﺓ‪ .‬ﹺﺑﹶﺄْﻳﺪِﻱ َﺳﹶﻔ َﺮ ٍﺓ‪ِ .‬ﻛﺮَﺍ ﹴﻡ َﺑ َﺮ َﺭ ٍﺓ " ]ﻋﺒﺲ‪.[١٦ - ١١ :‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻧﻪ ﺃﺧﱪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﲨﻴﻌﻪ ﰲ ﻛﺘﺎﺏ‪ ،‬ﻭﺣﲔ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﱂ ﻳﻜﻦ ﻧﺰﻝ ﺇﻻ ﺑﻌﺾ ﺍﳌﻜﻲ ﻣﻨﻪ‪ ،‬ﻭﱂ ﳚﻤﻊ ﲨﻴﻌﻪ‬
‫ﰲ ﺍﳌﺼﺤﻒ ﺇﻻ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬
‫ﺏ َﻣ ﹾﻜﻨُﻮ ٍﻥ " ] ﺍﻟﻮﺍﻗﻌﺔ‪ ،[٧٨ :‬ﻭﺍﳌﻜﻨﻮﻥ‪ :‬ﺍﳌﺼﻮﻥ ﺍﶈﺮﺭ ﺍﻟﺬﻱ ﻻ ﺗﻨﺎﻟﻪ ﺃﻳﺪﻱ ﺍﳌﻀﻠﲔ؛ ﻓﻬﺬﻩ‬ ‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻓِﻲ ِﻛﺘَﺎ ﹴ‬
‫ﺻﻔﺔ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪.‬‬

‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻗﻮﻟﻪ‪ " :‬ﻟﹶﺎ َﻳ َﻤﺴﱡﻪُ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ] ﺍﻟﻮﺍﻗﻌﺔ‪ ،[٧٩ :‬ﺻﻔﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ﺍﻷﻣﺮ‪ ،‬ﱂ ﻳﺼﺢ‬
‫ﺍﻟﻮﺻﻒ ﻬﺑﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻮﺻﻒ ﺑﺎﳉﻤﻠﺔ ﺍﳋﱪﻳﺔ‪.‬‬
‫ﻭﺧﺎﻣﺴﻬﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﺍﻷﻣﺮ ﻟﻘﻴﻞ‪ :‬ﻓﻼ ﳝﺴﻪ ﻟﺘﻮﺳﻂ ﺍﻷﻣﺮ ﲟﺎ ﻗﺒﻠﻪ‪.‬‬
‫ﻭﺳﺎﺩﺳﻬﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ‪ " :‬ﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺗﻄﻬﲑﻫﻢ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻟﻮ ﺃﺭﻳﺪ ﻃﻬﺎﺭﺓ ﺑﲏ ﺁﺩﻡ ﻓﻘﻂ‬
‫ﺤﺐﱡ ﺍﻟﹾﻤُﻄﱠﻬﱢﺮﹺﻳﻦَ " ] ﺍﻟﺘﻮﺑﺔ‪،[١٠٨ :‬‬
‫ﺤﺒﱡﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﻳَﺘ ﹶﻄﻬﱠﺮُﻭﺍ ﻭَﺍﻟﻠﱠﻪُ ُﻳ ِ‬
‫ﻟﻘﻴﻞ‪ :‬ﺍﳌﺘﻄﻬﺮﻭﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﻓِﻴ ِﻪ ﺭﹺﺟَﺎﻝﹲ ُﻳ ِ‬
‫ﺤﺐﱡ ﺍ ﹾﻟ ُﻤَﺘ ﹶﻄﻬﱢﺮﹺﻳ َﻦ " ]ﺍﻟﺒﻘﺮﺓ‪.[٢٢٢ :‬‬ ‫ﲔ َﻭﻳُ ِ‬‫ﺤﺐﱡ ﺍﻟﺘﱠﻮﱠﺍﹺﺑ َ‬
‫ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ‬
‫ﻭﺳﺎﺑﻌﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﻣﺴﻮﻕ ﻟﺒﻴﺎﻥ ﺷﺮﻑ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻮﻩ ﻭﺣﻔﻈﻪ‪.‬‬
 ‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪:(٤١٧/٢‬‬
‫ﺦ ﺍﻹﺳﻼﻡ‬ ‫ﻗﻠﺖ‪ :‬ﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﻟﹶﺎ َﻳ َﻤﺴﱡﻪُ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ] ﺍﻟﻮﺍﻗﻌﺔ‪ [٧٩ :‬ﻗﺎﻝ ‪ -‬ﻳﻘﺼﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺷﻴ َ‬
‫‪ :-‬ﻭﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻵﻳﺔ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺼﺤﻒ ﺍﻟﱵ ﺑﺄﻳﺪﻱ ﺍﳌﻼﺋﻜﺔ ﻟﻮﺟﻮﻩ ﻋﺪﻳﺪﺓ‪:‬‬
‫‪ -‬ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻭﺻﻔﻪ ﺑﺄﻧﻪ ﻣﻜﻨﻮﻥ ﻭﺍﳌﻜﻨﻮﻥ ﺍﳌﺴﺘﻮﺭ ﻋﻦ ﺍﻟﻌﻴﻮﻥ ﻭﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺼﺤﻒ ﺍﻟﱵ ﺑﺄﻳﺪﻱ ﺍﳌﻼﺋﻜﺔ‪ - .‬ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺃﻧﻪ ﻗﺎﻝ‪ " :‬ﻟﹶﺎ َﻳ َﻤﺴﱡﻪُ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ]ﺍﻟﻮﺍﻗﻌﺔ‪ ،[٧٩ :‬ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﳌﺘﻮﺿﺌﲔ ﻟﻘﺎﻝ‪ :‬ﻻ ﳝﺴﻪ ﺇﻻ ﺍﳌﺘﻄﻬﺮﻭﻥ‪،‬‬
‫ﺤﺐﱡ ﺍﻟﹾﻤُﺘَﻄﹶﻬﱢﺮﹺﻳﻦَ " ]ﺍﻟﺒﻘﺮﺓ‪ .[٢٢٢ :‬ﻓﺎﳌﻼﺋﻜﺔ ﻣﻄﻬﺮﻭﻥ‪ ،‬ﻭﺍﳌﺆﻣﻨﻮﻥ‬‫ﲔ َﻭﻳُ ِ‬ ‫ﺤﺐﱡ ﺍﻟﺘﱠﻮﱠﺍﹺﺑ َ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ‬
‫ﻣﺘﻄﻬﺮﻭﻥ‪.‬‬
‫‪ -‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺇﺧﺒﺎﺭ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻬﻧﻴﺎ ﻟﻘﺎﻝ‪ :‬ﻻ ﳝﺴﺴﻪ ﺑﺎﳉﺰﻡ‪ ،‬ﻭﺍﻷﺻﻞ ﰲ ﺍﳋﱪ ﺃﻥ ﻳﻜﻮﻥ ﺧﱪﺍ ﺻﻮﺭﺓ ﻭﻣﻌﲎ‪.‬‬

‫‪ -‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺟﺎﺀ ﻬﺑﺬﺍ ﺍﻟﻘﺮﺁﻥ؛ ﻓﺄﺧﱪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﺃﻧﻪ ﰲ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﻻ ﺗﻨﺎﻟﻪ‬
‫ﺖ ﹺﺑ ِﻪ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ ‪َ .‬ﻭﻣَﺎ ﻳَﻨْﺒَﻐِﻲ ﹶﻟ ُﻬ ْﻢ َﻭﻣَﺎ‬ ‫ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﻻ ﻭﺻﻮﻝ ﳍﺎ ﺇﻟﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪-‬ﰲ ﺁﻳﺔ ﺍﻟﺸﻌﺮﺍﺀ‪َ " :‬ﻭﻣَﺎ َﺗَﻨﺰﱠﹶﻟ ْ‬
‫ﺴَﺘﻄِﻴﻌُﻮ ﹶﻥ ]ﻋﺮﺍﺀ‪ [٢١١ - ٢١٠ :‬ﻭﺇﳕﺎ ﺗﻨﺎﻟﻪ ﺍﻷﺭﻭﺍﺡ ﺍﳌﻄﻬﺮﺓ ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ‪.‬‬ ‫َﻳ ْ‬
‫ﻒ ﻣُ ﹶﻜﺮﱠ َﻣٍﺔ‪َ .‬ﻣ ْﺮﻓﹸﻮ َﻋ ٍﺔ ﻣُ ﹶﻄﻬﱠ َﺮ ٍﺓ‪ .‬ﹺﺑﹶﺄ ْﻳﺪِﻱ‬
‫‪ -‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﻧﻈﲑ ﺍﻵﻳﺔ ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ﻋﺒﺲ‪ " :‬ﹶﻓ َﻤ ْﻦ ﺷَﺎ َﺀ ﹶﺫ ﹶﻛ َﺮﻩُ‪ .‬ﻓِﻲ ﺻُ ﺤُ ٍ‬
‫َﺳ ﹶﻔ َﺮ ٍﺓ‪ِ .‬ﻛﺮَﺍ ﹴﻡ َﺑ َﺮ َﺭ ٍﺓ " ]ﻋﺒﺲ‪ ،[١٦ - ١٢ :‬ﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﻣﻮﻃﺌﻪ‪ :‬ﺃﺣﺴﻦ ﻣﺎ ﲰﻌﺖ ﰲ ﺗﻔﺴﲑ‪ " :‬ﻟﹶﺎ َﻳ َﻤﺴﱡﻪُ ﺇﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ‬
‫" ﺃﻬﻧﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ﻋﺒﺲ‪:‬‬
‫‪ -‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻵﻳﺔ ﻣﻜﻴﺔ ﻣﻦ ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﺗﺘﻀﻤﻦ ﺗﻘﺮﻳﺮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﻌﺎﺩ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺍﻟﺼﺎﻧﻊ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲏ ﺃﻟﻴﻖ ﺑﺎﳌﻘﺼﻮﺩ ﻣﻦ ﻓﺮﻉ ﻋﻤﻠﻲ ﻭﻫﻮ ﺣﻜﻢ ﻣﺲ ﺍﶈﺪﺙ ﺍﳌﺼﺤﻒ‪.‬‬
‫‪ -‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻟﻮ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ ﱂ ﻳﻜﻦ ﰲ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻰ ﺫﻟﻚ ﻬﺑﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻟﻌﻈﻴﻢ ﻛﺜﲑ ﻓﺎﺋﺪﺓ ﺇﺫ‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻛﻞ ﻛﻼﻡ ﻓﻬﻮ ﻗﺎﺑﻞ ﻷﻥ ﻳﻜﻮﻥ ﰲ ﻛﺘﺎﺏ ﺣﻘﺎ ﺃﻭ ﺑﺎﻃﻼ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻘﺴﻢ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﻛﺘﺎﺏ‬
‫ﻣﺼﻮﻥ ﻣﺴﺘﻮﺭ ﻋﻦ ﺍﻟﻌﻴﻮﻥ ﻋﻨﺪ ﺍﷲ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺷﻴﻄﺎﻥ‪ ،‬ﻭﻻ ﻳﻨﺎﻝ ﻣﻨﻪ‪ ،‬ﻭﻻ ﳝﺴﻪ ﺇﻻ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﺰﻛﻴﺔ؛ ﻓﻬﺬﺍ‬
‫ﺍﳌﻌﲎ ﺃﻟﻴﻖ ﻭﺃﺟﻞ ﻭﺃﺧﻠﻖ ﺑﺎﻵﻳﺔ ﻭﺃﻭﱃ ﺑﻼ ﺷﻚ‪ .‬ﺍ‪ .‬ﻫـ‪.‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪) (١١٦‬ﻭﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﺍﻟﺬﻱ ﺁﺗﻴﻨﺎﻩ ﺁﻳﺎﺗﻨﺎ ﻓﺎﻧﺴﻠﺦ ﻣﻨﻬﺎ‪(...‬ﺍﻵﻳﺔ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭَﺍ ْﺗ ﹸﻞ َﻋﹶﻠ ْﻴﻬﹺﻢ َﻧَﺒﹶﺄ‬
‫ﺽ ﻭَﺍﺗﱠَﺒ َﻊ‬
‫ﺦ ﻣِﻨْﻬَﺎ ﹶﻓﹶﺄﺗَْﺒ َﻌﻪُ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﹶﻓﻜﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﻟﻐَﺎﻭﹺﻳﻦَ‪َ ،‬ﻭﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ ﹶﻟ َﺮﹶﻓ ْﻌَﻨﺎ ُﻩ ﺑﹺﻬَﺎ َﻭﹶﻟ ِﻜﻨﱠﻪُ ﹶﺃ ْﺧﹶﻠ َﺪ ﺇﹺﱃ ﺍ َﻷ ْﺭ ﹺ‬ ‫ﺴﹶﻠ َ‬‫ﺍﻟﱠﺬِﻱ ﺁَﺗ ْﻴﻨَﺎ ُﻩ ﺁﻳَﺎﺗِﻨَﺎ ﻓﹶﺎْﻧ َ‬
‫ﺺ‬
‫ﻚ َﻣﹶﺜﻞﹸ ﺍﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﱠﺬﹺﻳ َﻦ ﹶﻛﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳﺎِﺗﻨَﺎ ﻓﹶﺎ ﹾﻗﺼُ ﹺ‬ ‫ﺚ ﹶﺃ ْﻭ َﺗ ْﺘﺮُ ﹾﻛﻪُ َﻳ ﹾﻠﻬَﺚ ﺫﱠِﻟ َ‬ ‫ﺤ ِﻤ ﹾﻞ َﻋﹶﻠ ْﻴ ِﻪ َﻳ ﹾﻠ َﻬ ﹾ‬
‫ﺐ ﹺﺇ ﹾﻥ َﺗ ْ‬‫َﻫ َﻮ ﺍﻩُ‪ ،‬ﹶﻓ َﻤﹶﺜﻠﹸﻪُ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟ ﹶﻜ ﹾﻠ ﹺ‬
‫ﺴﻬُ ْﻢ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ { ]ﺍﻷﻋﺮﺍﻑ‪- ١٧٦- ١٧٥/‬‬ ‫ﻼ ﺍﻟ ﹶﻘ ْﻮﻡُ ﺍﻟﱠﺬِﻳ َﻦ ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳﺎﺗِﻨَﺎ َﻭﹶﺃ ْﻧﻔﹸ َ‬ ‫ﺺ ﹶﻟ َﻌﻠﱠﻬُﻢ َﻳَﺘﹶﻔﻜﱠﺮُﻭ ﹶﻥ ﺳَﺎ َﺀ َﻣﹶﺜ ﹰ‬ ‫ﺼ َ‬ ‫ﺍﻟﹶﻘ َ‬
‫‪.[١٧٧‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪ :‬ﻓﺸﺒﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣَﻦ ﺁﺗﺎﻩ ﻛﺘﺎﺑﻪ ﻭﻋﻠﱠﻤﻪ ﺍﻟﻌﻠ َﻢ ﺍﻟﺬﻱ ﻣﻨﻌﻪ ﻏﲑَﻩ ﻓﺘﺮﻙ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺍﺗﱠﺒﻊ ﻫﻮﺍﻩ ﻭﺁﺛﺮ‬
‫ﺳﺨﻂ ﺍﷲ ﻋﻠﻰ ﺭﺿﺎﻩ‪ ،‬ﻭﺩﻧﻴﺎﻩ ﻋﻠﻰ ﺁﺧﺮﺗﻪ‪ ،‬ﻭﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﺑﺎﻟﻜﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﻣِﻦ ﺃﺧﺒﺚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺃﻭﺿﻌﻬﺎ‬
‫ﻗﺪﺭﺍﹰ‪ ،‬ﻭﺃﺧﺴﱢﻬﺎ ﻧﻔﺴﺎﹰ‪ ،‬ﻭ ﳘﱠﺘﻪ ﻻ ﺗﺘﻌﺪﻯ ﺑﻄﻨﻪ‪ ،‬ﻭﺃﺷﺪﻫﺎ ﺷﺮﻫﹰﺎ ﻭﺣﺮﺻﺎﹰ‪ ،‬ﻭﻣِﻦ ﺣﺮﺻﻪ ﺃﻧﱠﻪ ﻻ ﳝﺸﻲ ﺇﻻ ﻭﺧﻄﻤﻪ ﰲ ﺍﻷﺭﺽ‬
‫ﺖ ﺇﻟﻴﻪ ﲝﺠ ﹴﺮ ﺭﺟﻊ ﺇﻟﻴﻪ ﻟﻴﻌﻀﻪ ﻣﻦ‬ ‫ﺸﻢﱡ ﺩﺑﺮﻩ ﺩﻭﻥ ﺳﺎﺋﺮ ﺃﺟﺰﺍﺋﻪ‪ ،‬ﻭﺇﺫﺍ ﺭﻣﻴ َ‬ ‫ﻳﺘﺸﻤﱠﻢ ﻭﻳﺴﺘﺮﻭﺡ ﺣﺮﺻﹰﺎ ﻭﺷﺮﻫﹰﺎ‪ .‬ﻭﻻ ﻳﺰﺍﻝ َﻳ ُ‬
‫ﻒ ﺍﻟﻘﺬﺭﺓ ﺍﳌﺮﻭﺣﺔ ﺃﺣﺐﱡ ﺇﻟﻴﻪ ﻣِﻦ ﺍﻟﻠﺤﻢ‬ ‫ﻓﺮﻁ ﻬﻧﻤﺘﻪ‪ ،‬ﻭﻫﻮ ﻣِﻦ ﺃﻣﻬﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺃﲪﻠﻬﺎ ﻟﻠﻬﻮﺍﻥ ﻭﺃﺭﺿﺎﻫﺎ ﺑﺎﻟﺪﻧﺎﻳﺎ‪ .‬ﻭﺍﳉﻴ ُ‬
 ‫ﺐ ﱂ َﻳﺪَﻉ ﻛﻠﺒﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻳﺘﻨﺎﻭﻝ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﺇﻻﹼ ﻫﺮﱠ‬
‫ﺍﻟﻄﺮﻱ‪ .‬ﻭﺍﻟﻌﺬﺭﺓ ﺃﺣﺐﱡ ﺇﻟﻴﻪ ﻣِﻦ ﺍﳊﻠﻮﻯ ﻭﺇﺫﺍ ﻇﻔﺮ ﲟﻴﺘﺔٍ ﺗﻜﻔﻲ ﻣﺎﺋ ﹶﺔ ﻛﻠ ﹴ‬
‫ﻋﻠﻴﻪ ﻭﻗﻬﺮﻩ ﳊﺮﺻﻪ ﻭﲞﻠﻪ ﻭ َﺷ َﺮﻫِﻪ‪.‬‬

‫ﺏ ﺩﻧﻴﱠ ٍﺔ ﻭﺣﺎ ﹴﻝ ﺯ ﹺﺭﻳﱠ ٍﺔ ﻧﺒﺤﻪ ﻭﲪﻞ ﻋﻠﻴﻪ‪ ،‬ﻛﺄﻧﱠﻪ ﻳﺘﺼﻮﺭ ﻣﺸﺎﺭﻛﺘَﻪ‬

‫ﺐ ﺃﻣﺮﻩ ﻭﺣﺮﺻﻪ ﺃﻧﱠﻪ ﺇﺫﺍ ﺭﺃﻯ ﺫﺍ ﻫﻴﺌﺔٍ ﺭﺛ ٍﺔ ﻭﺛﻴﺎ ﹴ‬‫ﻭﻣِﻦ ﻋﺠﻴ ﹺ‬
‫ﺏ ﲨﻴﻠ ٍﺔ ﻭﺭﻳﺎﺳ ٍﺔ ﻭﺿﻊ ﻟﻪ ﺧﻄﻤﻪ ﺑﺎﻷﺭﺽ‪ ،‬ﻭﺧﻀﻊ ﻟﻪ ﻭﱂ ﻳﺮﻓﻊ ﺇﻟﻴﻪ‬ ‫ﻟﻪ ﻭﻣﻨﺎﺯﻋﺘَﻪ ﰲ ﻗﹸﻮﺗِﻪ‪ .‬ﻭﺇﺫﺍ ﺭﺃﻯ ﺫﺍ ﻫﻴﺌﺔٍ ﺣﺴﻨ ٍﺔ ﻭﺛﻴﺎ ﹴ‬
‫ﺭﺃﺳﻪ‪.‬‬
‫ﷲ ﻭﺍﻟﺪﺍﺭﹺ ﺍﻵﺧﺮ ِﺓ ﻣﻊ ﻭﻓﻮﺭ ﻋﻠﻤﻪ ﺑﺎﻟﻜﻠﺐ ﰲ ﺣﺎﻝ ﳍﺜﻪ ِﺳﺮﱞ ﺑﺪﻳﻊٌ‪ ،‬ﻭﻫﻮ ﺃﻥﱠ‬ ‫ﻭﰲ ﺗﺸﺒﻴﻪ ﻣَﻦ ﺁﺛﺮ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺎﺟﻠﻬﺎ ﻋﻠﻰ ﺍ ِ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺎﻟﻪ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ ﻣِﻦ ﺍﻧﺴﻼﺧﻪ ﻣِﻦ ﺁﻳﺎﺗﻪ ﻭﺍﺗﺒﺎﻋﻪ ﻫﻮﺍﻩ ﺇﳕﺎ ﻛﺎﻥ ﻟﺸﺪﺓ ﳍﻔﻪ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻻﻧﻘﻄﺎﻉ ﻗﻠﺒﻪ ﻋﻦ ﺍﷲ‬
‫ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻬﻮ ﺷﺪﻳﺪ ﺍﻟﻠﻬﻒ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﳍﻔﻪ ﻧﻈﲑ ﳍﻒ ﺍﻟﻜﻠﺐ ﺍﻟﺪﺍﺋﻢ ﰲ ﺣﺎﻝ ﺇﺯﻋﺎﺟﻪ ﻭﺗﺮﻛﻪ‪ .‬ﻭﺍﻟﻠﻬﻒ ﻭﺍﻟﻠﻬﺚ‬
‫ﺷﻘﻴﻘﺎﻥ ﻭﺃﺧﻮﺍﻥ ﰲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ‪.‬‬
‫ﺐ ﻣﻨﻘﻄ ُﻊ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻻ ﻓﺆﺍﺩ ﻟﻪ‪ ،‬ﺇ ﹾﻥ ﲢﻤﻞ ﻋﻠﻴﻪ ﻳﻠﻬﺚ‪ ،‬ﺃﻭ ﺗﺘﺮﻛﻪ ﻳﻠﻬﺚ ﻓﻬﻮ ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺘﺮﻙ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ‪ :‬ﺍﻟﻜﻠ ُ‬
‫ﺍﳍﹸﺪﻯ‪ ،‬ﻻ ﻓﺆﺍﺩ ﻟﻪ‪ ،‬ﺇﳕﺎ ﻓﺆﺍﺩﻩ ﻣﻨﻘﻄﻊٌ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻣﺮﺍﺩﻩ ﺑﺎﻧﻘﻄﺎﻉ ﻓﺆﺍﺩﻩ ﺃﻧﱠﻪ ﻟﻴﺲ ﻟﻪ ﻓﺆﺍﺩٌ ﳛﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺗﺮﻙ ﺍﻟﻠﻬﻒ ﻋﻠﻴﻬﺎ ﻓﻬﺬﺍ ﻳﻠﻬﻒ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ‬
‫ﻣِﻦ ﻗﻠﺔ ﺻﱪﻩ ﻋﻨﻬﺎ‪،‬ﻭﻫﺬﺍ ﻳﻠﻬﺚ ﻣِﻦ ﻗﻠﺔ ﺻﱪﻩ ﻋﻦ ﺍﳌﺎﺀ‪ ،‬ﻓﺎﻟﻜﻠﺐ ﻣِﻦ ﺃﻗﻞ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺻﱪﹰﺍ ﻋﻦ ﺍﳌﺎﺀ‪ ،‬ﻭﺇﺫ ﻋﻄﺶ ﺃﻛﻞ‬
‫ﺍﻟﺜﺮﻯ ﻣﻦ ﺍﻟﻌﻄﺶ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻓﻴﻪ ﺻﱪٌ ﻋﻠﻰ ﺍﳉﻮﻉ‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞﱢ ﺣﺎ ﹴﻝ ﻓﻬﻮ ﻣِﻦ ﺃﺷﺪﱢ ﺍﳊﻴﻮﺍﻧﺎﺕ ﳍﺜﺎﹰ‪ ،‬ﻳﻠﻬﺚ ﻗﺎﺋﻤﹰﺎ ﻭﻗﺎﻋﺪﹰﺍ ﻭﻣﺎﺷﻴﹰﺎ ﻭﻭﺍﻗﻔﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﻟﺸﺪﱠﺓ ﺣﺮﺻﻪ‪ ،‬ﻓﺤﺮﺍﺭ ﹸﺓ‬
‫ﺐ ﻟﻪ ﺩﻭﺍﻡ ﺍﻟﻠﻬﺚ‪.‬‬ ‫ﺹ ﰲ ﻛﺒﺪﻩ ﺗﻮﺟ ُ‬ ‫ﺍﳊﺮ ﹺ‬
‫ﺖ ﻋﻠﻴﻪ ﺑﺎﳌﻮﻋﻈﺔ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻓﻬﻮ‬ ‫ﻓﻬﻜﺬﺍ ﻣﺸﺒﱠﻬﻪ ﺷﺪ ﹸﺓ ﺍﳊﺮﺹ ﻭﺣﺮﺍﺭ ﹸﺓ ﺍﻟﺸﻬﻮﺓ ﰲ ﻗﻠﺒﻪ ﺗﻮﺟﺐ ﻟﻪ ﺩﻭﺍﻡ ﺍﻟﻠﻬﺚ‪ ،‬ﻓﺈ ﹾﻥ ﲪﻠ َ‬
‫ﻳﻠﻬﺚ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﺘَﻪ ﻭﱂ ﺗﻌﻈﹾﻪ ﻓﻬﻮ ﻳﻠﻬﺚ‪.‬‬
‫ﻗﺎﻝ ﳎﺎﻫﺪ‪ :‬ﺫﻟﻚ ﻣﺜﹶﻞ ﺍﻟﺬﻱ ﺃﻭﰐ ﺍﻟﻜﺘﺎﺏ ﻭﱂ ﻳﻌﻤﻞ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇ ﹾﻥ ﲢﻤﻞ ﻋﻠﻴﻪ ﺍﳊﻜﻤﺔ ﱂ ﳛﻤﻠﹾﻬﺎ‪ ،‬ﻭﺇﻥ ﺗﺘﺮﻛﹾﻪ‬
‫ﱂ ﻳﻬﺘ ِﺪ ﺇﱃ ﺧﲑﹴ‪ ،‬ﻛﺎﻟﻜﻠﺐ ﺇ ﹾﻥ ﻛﺎﻥ ﺭﺍﺑﻀﹰﺎ ﳍﺚ‪ ،‬ﻭﺇ ﹾﻥ ﻃﺮﺩ ﳍﺚ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻫﻮ ﺍﳌﻨﺎﻓﻖ ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﳊﻖﱢ‪ ،‬ﺩُﻋﻲ ﺃﻭ ﱂ ُﻳﺪْﻉ‪ ،‬ﻭُﻋﻆ ﺃﻭ ﱂ ﻳُﻮﻋﻆ‪ ،‬ﻛﺎﻟﻜﻠﺐ ﻳﻠﻬﺚ ﻃﺮﺩﹰﺍ ﻭﺗﺮﻛﹰﺎ‪.‬‬

‫ﺖ ﻋﻠﻴﻪ ﺃﻭ ﱂ ﲢﻤﻞ ﻋﻠﻴﻪ ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﻳﻨﺒﺢ ﺇ ﹾﻥ ﲪﻠ َ‬

‫ﺶ ﺇﻻ ﺍﻟﻜﻠﺐ‪ ،‬ﻓﺈﻧﱠﻪ ﻳﻠﻬﺚ ﰲ ﺣﺎ ﹺﻝ ﺍﻟﻜﻼﻝ‬
‫ﺚ ﻣِﻦ ﺇﻋﻴﺎ ٍﺀ ﺃﻭ ﻋﻄ ﹴ‬
‫ﺚ ﻓﺈﳕﺎ ﻳﻠﻬ ﹸ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻗﺘﻴﺒﺔ‪ :‬ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳﻠﻬ ﹸ‬
‫ﻼ ﳌﻦ ﻛﺬﱠﺏ ﺑﺂﻳﺎﺗﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇ ﹾﻥ ﻭﻋَﻈﹾﺘَﻪ ﻓﻬﻮ ﺿﺎ ﱞﻝ‪،‬‬ ‫ﻭﺣﺎ ﹺﻝ ﺍﻟﺮﺍﺣﺔ ﻭﺣﺎ ﹺﻝ ﺍﻟﺼﺤﺔ ﻭﺣﺎ ﹺﻝ ﺍﳌﺮﺽ ﻭﺍﻟﻌﻄﺶ ﻓﻀﺮﺑﻪ ﺍﷲ ﻣﺜ ﹰ‬
‫ﻭﺇﻥ ﺗﺮَﻛﹾﺘَﻪ ﻓﻬﻮ ﺿﺎﻝﱞ‪ ،‬ﻛﺎﻟﻜﻠﺐ ﺇ ﹾﻥ ﻃﺮﺩﺗﱠ ُﻪ ﳍﺚ ﻭﺇ ﹾﻥ ﺗﺮ ﹾﻛﺘَﻪ ﻋﻠﻰ ﺣﺎﻟﻪ ﳍﺚ ﻭﻧﻈﲑﻩ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪َ } :‬ﻭﹺﺇ ﹾﻥ َﺗ ْﺪﻋُﻮﻫُﻢ ﺇﹺﱃ‬
‫ﺍ ﹸﳍﺪَﻯ ﹶﻻ َﻳﺘﱠﹺﺒﻌُﻮﻛﹸﻢ ﺳَﻮَﺍﺀٌ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﺃ َﺩ َﻋ ْﻮُﺗﻤُﻮﻫُﻢ ﹶﺃ ْﻡ ﹶﺃ ْﻧﺘُﻢ ﺻَﺎ ِﻣﺘُﻮ ﹶﻥ {ﺍﻷﻋﺮﺍﻑ‪ .[١٩٣/‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ‬
‫ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪) ( ١١٧‬ﻭﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﺍﻟﺬﻱ ﺁﺗﻴﻨﺎﻩ ﺁﻳﺎﺗﻨﺎ ﻓﺎﻧﺴﻠﺦ ﻣﻨﻬﺎ‪ (...‬ﺍﻵﻳﺔ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺗﺄﻣﱠ ﹾﻞ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳌﺜﻞ ﻣِﻦ ﺍﳊِﻜﻢ ﻭﺍﳌﻌﺎﱐ‪:‬‬
‫ﻓﻤﻨﻬﺎ‪ :‬ﻗﻮﻟﻪ‪ } :‬ﺁَﺗْﻴﻨَﺎ ُﻩ ﺁﻳَﺎﺗِﻨَﺎ { ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﱠﻪ ﻫﻮ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺁﻳﺎﺗﻪ‪ ،‬ﻓﺈﻧﱠﻬﺎ ﻧﻌﻤﺔﹲ‪ ،‬ﻭﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﻌﻢ ﻬﺑﺎ ﻋﻠﻴﻪ‪،‬‬
 ‫ﺦ ﻣِﻨْﻬَﺎ { ﺃﻱ‪ :‬ﺧﺮﺝ ﻣﻨﻬﺎ ﻛﻤﺎ ﺗﻨﺴﻠﺦ ﺍﳊﻴﱠ ﹸﺔ ﻣِﻦ ﺟﻠﺪﻫﺎ‪ ،‬ﻭﻓﺎﺭﻗﻬﺎ ﻓﺮﺍﻕ ﺍﳉﻠﺪ‬
‫ﺴﹶﻠ َ‬
‫ﻓﺄﺿﺎﻓﻬﺎ ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﰒ ﻗﺎﻝ‪ } :‬ﻓﹶﺎ ْﻧ َ‬
‫ﻳُﺴﻠﺦ ﻋﻦ ﺍﻟﻠﺤﻢ‪ .‬ﻭﱂ ﻳﻘﻞ )ﻓﺴﻠﺨﻨﺎﻩ ﻣﻨﻬﺎ( ﻷﻧﱠﻪ ﻫﻮ ﺍﻟﺬﻱ ﺗﺴﺒﺐ ﺇﱃ ﺍﻧﺴﻼﺧﻪ ﻣﻨﻬﺎ ﺑﺎﺗﺒﺎﻋﻪ ﻫﻮﺍﻩ‪.‬‬

‫ﲔ{‬‫‪ -‬ﻭﻣﻨﻬﺎ‪ :‬ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ } :‬ﹶﻓﹶﺄﺗَْﺒ َﻌﻪُ ﺍﻟﺸﱠﻴْﻄﹶﺎﻥ { ﺃﻱ‪ :‬ﳊﻘﻪ ﻭﺃﺩﺭﻛﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻗﻮﻡ ﻓﺮﻋﻮﻥ‪ } :‬ﹶﻓﹶﺄ ْﺗَﺒﻌُﻮﻫُﻢ ﻣُﺸْ ﹺﺮِﻗ َ‬
‫] ﺍﻟﺸﻌﺮﺍﺀ‪ [٦٠/‬ﻭﻛﺎﻥ ﳏﻔﻮﻇﹰﺎ ﳏﺮﻭﺳﹰﺎ ﺑﺂﻳﺎﺕ ﺍﷲ ﳏﻤﻲﱠ ﺍﳉﺎﻧﺐ ﻬﺑﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻨﺎﻝ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﺇﻻ ﻋﻠﻰ ِﻏﺮﱠ ٍﺓ‬
‫ﻭﺧﻄﻔﺔ‪ .‬ﻓﻠﻤﱠﺎ ﺍﻧﺴﻠﺦ ﻣِﻦ ﺁﻳﺎﺕ ﺍﷲ ﻇﻔِﺮ ﺑﻪ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻇﻔﹶﺮ ﺍﻷﺳﺪ ﺑﻔﺮﻳﺴﺘﻪ }ﹶﻓﻜﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﻟﻐَﺎﻭﹺﻳ َﻦ { ﺍﻟﻌﺎﻣﻠﲔ ﲞﻼﻑ ﻋﻠﻤﻬﻢ‬
‫ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﺍﳊﻖ ﻭﻳﻌﻤﻠﻮﻥ ﲞﻼﻓﻪ ﻛﻌﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ‪.‬‬

‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ‪َ } :‬ﻭﹶﻟ ْﻮ ِﺷ ﹾﺌﻨَﺎ ﹶﻟ َﺮﹶﻓ ْﻌﻨَﺎ ُﻩ ﺑﹺﻬَﺎ { ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥﱠ ﺍﻟﺮﻓﻌﺔ ﻋﻨﺪﻩ ﻟﻴﺴﺖ ﲟﺠﺮﺩ ﺍﻟﻌﻠﻢ ‪ -‬ﻓﺈﻥﱠ ﻫﺬﺍ‬
‫ﻛﺎﻥ ﻣِﻦ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﻭﺇﻧﱠﻤﺎ ﻫﻲ ﺑﺎﺗﺒﺎﻉ ﺍﳊﻖ ﻭﺇﻳﺜﺎﺭﻩ ﻭﻗﺼﺪ ﻣﺮﺿﺎﺓ ﺍﷲ‪ ،‬ﻓﺈﻥﱠ ﻫﺬﺍ ﻛﺎﻥ ﻣِﻦ ﺃﻋﻠﻢ ﺃﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﱂ ﻳﺮﻓﻌﻪ ﺍﷲ‬
‫ﺑﻌﻠﻤﻪ ﻭﱂ ﻳﻨﻔﻌﻪ ﺑﻪ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣِﻦ ﻋﻠ ﹴﻢ ﻻ ﻳﻨﻔﻊ‪.‬‬
‫ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﱠﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻓﻊ ﻋﺒﺪَﻩ ﺇﺫﺍ ﺷﺎﺀ ﲟﺎ ﺁﺗﺎﻩ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇ ﹾﻥ ﱂ ﻳﺮﻓﻌﻪ ﺍﷲ ﻓﻬﻮ ﻣﻮﺿﻮﻉٌ‪ ،‬ﻻ ﻳﺮﻓ ُﻊ ﺃﺣﺪٌ ﺑﻪ‬
‫ﺾ ﺍﻟﺮﺍﻓ َﻊ ﺳﺒﺤﺎﻧﻪ ﺧﻔﻀﻪ ﻭﱂ ﻳﺮﻓﻌﻪ‪ .‬ﻭﺍﳌﻌﲎ‪ :‬ﻟﻮ ﺷﺌﻨﺎ ﻓﻀﱠﻠﻨﺎﻩ ﻭﺷﺮﱠﻓﹾﻨﺎﻩ ﻭﺭﻓﻌﻨﺎ ﻗﺪﺭَﻩ ﻭﻣﻨﺰﻟﺘﻪ‬ ‫ﺭﺃﺳﺎﹰ‪ ،‬ﻓﺈﻥﱠ ﺍﻟﺮﺏﱠ ﺍﳋﺎﻓ َ‬
‫ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺁﺗﻴﻨﺎﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ ﺑﻌﻠﻤﻪ‪.‬‬
‫ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ‪ :‬ﺍﻟﻀﻤﲑ ﰲ ﻗﻮ ﻟﻪ‪} :‬ﹶﻟ َﺮﹶﻓ ْﻌﻨَﺎ ُﻩ { ‪ :‬ﻋﺎﺋﺪٌ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﲎ‪ :‬ﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎ ﻋﻨﻪ ﺍﻟﻜﻔﺮ ﺑﺎﻹﳝﺎﻥ ﻭﻋﺼﻤﻨﺎﻩ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺣﻖﱞ ‪ ،‬ﻭﺍﻷﻭﻝ ﻫﻮ ﻣﺮﺍﺩ ﺍﻵﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﻟﻮﺍﺯﻡ ﺍﳌﺮﺍﺩ ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥﱠ ﺍﻟﺴﻠﻒ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻨﺒﻬﻮﻥ ﻋﻠﻰ ﻻﺯ ﹺﻡ‬
‫ﻣﻌﲎ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻈﻦﱡ ﺍﻟﻈﺎ ﱡﻥ ﺃﻥﱠ ﺫﻟﻚ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ‪.‬‬
‫ﺽ {‪ .‬ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ :‬ﺭﻛﻦ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﺎﻝ ﳎﺎﻫﺪ‪ :‬ﺳﻜﻦ‪ .‬ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ‪ :‬ﺭﺿﻲ‬ ‫ﻭﻗﻮﻟﻪ‪َ { :‬ﻭﹶﻟ ِﻜﻨﱠﻪُ ﹶﺃ ْﺧﹶﻠ َﺪ ﺇﹺﱃ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺑﺎﻟﺪﻧﻴﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻟﺰﻣﻬﺎ ﻭﺃﺑﻄﺄ‪.‬‬
‫ﻭﺍﳌﹸﺨِﻠﺪُ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺒﻄﻰﺀ ﰲ ِﻣﺸْﻴﺘﻪ‪ ،‬ﻭﻣِﻦ ﺍﻟﺪﻭﺍﺏ‪ :‬ﺍﻟﱵ ﺗﺒﻘﻰ ﺛﻨﺎﻳﺎﻩ ﺇﱃ ﺃ ﹾﻥ ﲣﺮﺝ ﺭَﺑﺎﻋﻴﱠﺘُﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪:‬‬
‫ﺧﻠﺪ ﻭﺃﺧﻠﺪ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﳋﻠﻮﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﺒﻘﺎﺀ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺃﺧﻠﺪ ﻓﻼﻥ ﺑﺎﳌﻜﺎﻥ ﺇﺫﺍ ﺃﻗﺎﻡ ﺑﻪ‪ .‬ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﻧﻮﻳﺮﺓ‪:‬‬

‫ﺑﺄﺑﻨﺎﺀ ﺣﻲﱟ ﻣِﻦ ﻗﺒﺎﺋﻞ ﻣﺎﻟﻚ ﻭﻋﻤﺮﻭ ﺑﻦ ﻳﺮﺑﻮﻉ ﺃﻗﺎﻣﻮﺍ ﻓﺄﺧﻠﺪﻭﺍ‬

‫ﺨﻠﱠﺪُﻭ ﹶﻥ { ] ﺍﻟﻮﺍﻗﻌﺔ‪ [١٧/‬ﺃﻱ‪ :‬ﻗﺪ ﺧُﻠﻘﻮﺍ ﻟﻠﺒﻘﺎﺀ ﻟﺬﻟﻚ ﻻ ﻳﺘﻐﲑﻭﻥ ﻭﻻ‬
‫ﻑ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻭﹺﻟﹾﺪَﺍﻥﹲ ُﻣ َ‬
‫ﻗﻠﺖ‪ :‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ} :‬ﻳﻄﹸﻮ ُ‬
‫ﻳﻜﱪﻭﻥ‪ ،‬ﻭﻫﻢ ﻋﻠﻰ ﺳﻦﱟ ﻭﺍﺣ ٍﺪ ﺃﺑﺪﹰﺍ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻫﻢ ﺍﳌﻘﺮﱠﻃﻮﻥ ﰲ ﺁﺫﺍﻬﻧﻢ‪ ،‬ﻭﺍﳌﺴﻮﱠﺭﻭﻥ ﰲ ﺃﻳﺪﻳﻬﻢ‪ .‬ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺴﱠﺮﻭﺍ ﺍﻟﻠﻔﻈﺔ ﺑﺒﻌﺾ ﻟﻮﺍﺯﻣﻬﺎ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺃﻣﺎﺭﺓ ﺍﻟﺘﺨﻠﻴﺪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﻦﱢ ﻓﻼ ﺗﻨﺎﰲ ﺑﲔ ﺍﻟﻘﻮﻟﲔ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ { :‬ﻓﹶﺎﺗﱠَﺒ َﻊ َﻫﻮَﺍ ُﻩ {‪ ،‬ﻗﺎﻝ ﺍﻟﻜﻠﱯ‪ :‬ﺍﺗﱠﺒﻊ ﻣﺴﺎﻓﻞ ﺍﻷﻣﻮﺭ ﻭﺗﺮﻙ ﻣﻌﺎﻟﻴﻬﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ َﺭﻭْﻕ‪ :‬ﺍﺧﺘﺎﺭ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺃﺭﺍﺩ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻃﺎﻉ ﺷﻴﻄﺎﻧﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ‪ :‬ﻛﺎﻥ ﻫﻮﺍﻩ ﻣﻊ ﺍﻟﻘﻮﻡ‪ ،‬ﻳﻌﲏ ﺍﻟﺬﻳﻦ ﺣﺎﺭﺑﻮﺍ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﺑﻦ ﳝﺎﻥ‪ :‬ﺍﺗﱠﺒﻊ ﺍﻣﺮﺃﺗﻪ ﻷﻬﻧﱠﺎ ﻫﻲ ﺍﻟﱵ ﲪﻠﺘﻪ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ‪.‬‬
‫ﺖ‬
‫ﻓﺈ ﹾﻥ ﻗﻴﻞ‪ :‬ﺍﻻﺳﺘﺪﺭﺍﻙ ﺑـ ) ﻟﻜﻦ( ﻳﻘﺘﻀﻲ ﺃ ﹾﻥ ﻳﺜﺒﺖ ﺑﻌﺪﻫﺎ ﻣﺎ ﻧﻔﻰ ﻗﺒﻠﻪ‪ ،‬ﺃﻭ ﻳﻨﻔﻲ ﻣﺎ ﺃﺛﺒﺖ ﻛﻤﺎ ﺗﻘﻮﻝ‪) :‬ﻟﻮ ﺷﺌ ُ‬
‫ﺖ ﻛﺬﺍ ﻟﻜﲏ ﻓﻌﻠﺘُﻪ(‪.‬‬
‫ﺖ ﳌﺎ ﻓﻌﻠ ُ‬
‫ﻷﻋﻄﻴﺘُﻪ‪ ،‬ﻟﻜﲏ ﱂ ﺃﻋﻄِﻪ( ﻭ ) ﻟﻮ ﺷﺌ ُ‬
 ‫ﻭﺍﻻﺳﺘﺪﺭﺍﻙ ﻳﻘﺘﻀﻲ‪) :‬ﻭﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ ﻬﺑﺎ ﻭﻟﻜﻨﱠﺎ ﱂ ﻧﺸﺄ‪ ،‬ﺃﻭ ﱂ ﻧﺮﻓﻌﻪ(‪ ،‬ﻓﻜﻴﻒ ﺍﺳﺘﺪﺭﻙ ﺑﻘﻮﻟﻪ‪َ } :‬ﻭﹶﻟ ِﻜﻨﱠ ُﻪ ﹶﺃ ْﺧﹶﻠ َﺪ ﺇﹺﱃ‬
‫ﺽ { ﺑﻌﺪ ﻗﻮﻟﻪ ‪ } :‬ﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ ﹶﻟ َﺮﹶﻓ ْﻌﻨَﺎ ُﻩ ﺑﹺﻬَﺎ {؟‬
‫ﺍ َﻷ ْﺭ ﹺ‬

‫ﻗﻴﻞ‪ :‬ﻫﺬﺍ ﻣِﻦ ﺍﻟﻜﻼﻡ ﺍﳌﻠﺤﻮﻅ ﻓﻴﻪ ﺟﺎﻧﺐ ﺍﳌﻌﲎ‪ ،‬ﺍﳌﻌﺪﻭﻝ ﻓﻴﻪ ﻋﻦ ﻣﺮﺍﻋﺎﺓ ﺍﻷﻟﻔﺎﻅ ﺇﱃ ﺍﳌﻌﺎﱐ ﻭﺫﻟﻚ ﺃﻥﱠ ﻣﻀﻤﻮﻥ ﻗﻮﻟﻪ‪:‬‬
‫} َﻭﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ ﹶﻟ َﺮﹶﻓ ْﻌﻨَﺎ ُﻩ ﺑﹺﻬَﺎ { ﺃﻧﱠﻪ ﱂ ﻳﺘﻌﺎﻁ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﺭﻓﻌﻪ ﺑﺎﻵﻳﺎﺕ‪ :‬ﻣِﻦ ﺇﻳﺜﺎﺭ ﺍﷲ ﻭﻣﺮﺿﺎﺗﻪ ﻋﻠﻰ ﻫﻮﺍﻩ‪ ،‬ﻭﻟﻜﻨﱠﻪ‬
‫ﺁﺛﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺧﻠ َﺪ ﺇﱃ ﺍﻷﺭﺽ ﻭﺍﺗﱠﺒﻊ ﻫﻮﺍﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ‪ :‬ﺍﳌﻌﲎ‪ :‬ﻭﻟﻮ ﻟﺰﻡ ﺁﻳﺎﺗﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ ﻬﺑﺎ‪ ،‬ﻓﺬﻛﺮ ﺍﳌﺸﻴﺌﺔ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ :‬ﻣﺎ ﻫﻲ ﺗﺎﺑﻌﺔﹲ ﻟﻪ ﻭﻣﺴﺒﺒﺔﹲ ﻋﻨﻪ‪ ،‬ﻛﺄﻧﱠﻪ ﻗﻴﻞ‪:‬‬
‫ﻭﻟﻮ ﻟﺰﻣﻬﺎ ﻟﺮﻓﻌﻨﺎﻩ ﻬﺑﺎ‪ .‬ﻗﺎﻝ‪ :‬ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻗﻮﻟﻪ‪َ } :‬ﻭﹶﻟ ِﻜﻨﱠﻪُ ﹶﺃ ْﺧﹶﻠ َﺪ { ﻓﺎﺳﺘﺪﺭﻙ ﺍﳌﺸﻴﺌﺔ ﺑﺈﺧﻼﺩﻩ ﺍﻟﺬﻱ ﻫﻮ ﻓﻌﻠﻪ‪ ،‬ﻓﻮﺟﺐ ﺃ ﹾﻥ‬
‫ﻳﻜﻮﻥ } َﻭﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ { ﰲ ﻣﻌﲎ ﻣﺎ ﻫﻮ ﻓﻌﻠﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻇﺎﻫﺮﻩ‪ :‬ﻟﻮﺟﺐ ﺃ ﹾﻥ ﻳﻘﺎﻝ‪ :‬ﻭﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ‪ ،‬ﻭﻟﻜﻨﱠﺎ ﱂ‬
‫ﻧﺸﺄ‪ .‬ﺍ‪.‬ﻫـ‪.‬‬
‫ﻑ ﻟﻠﻤﺸﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻣﺒﻌﺪ ﻟﻠﻨﱡﺠﻌﺔ ﰲ ﺟ ْﻌ ﹺﻞ ﻛﻼﻡ ﺍﷲ ﻣﻌﺘﺰﻟﻴّﹰﺎ ﻗﺪﺭﻳّﹰﺎ‪.‬‬
‫ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﺰﳐﺸﺮﻱ ﺷﻨﺸﻨﺔﹲ ﻧﻌﺮﻓﻬﺎ ﻣِﻦ ﻗﺪﺭﻱﱟ ﻧﺎ ٍ‬
‫ﻓﺄﻳﻦ ﻗﻮﻟﻪ‪َ } :‬ﻭﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ { ﻣِﻦ ﻗﻮﻟﻪ‪ :‬ﻭﻟﻮ ﻟﺰﻣﻬﺎ؟‪ .‬ﰒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﺰﻭﻡ ﳍﺎ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻰ ﻣﺸﻴﺌﺔ ﺍﷲ ‪-‬ﻭﻫﻮ ﺍﳊﻖ ‪َ -‬ﺑﻄﹶﻞ‬
‫ﺃﺻﻠﻪ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪) :‬ﺇﻥﱠ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﺎﺑﻌﺔﹲ ﻟﻠﺰﻭﻡ ﺍﻵﻳﺎﺕ( ﻣِﻦ ﺃﻓﺴ ِﺪ ﺍﻟﻜﻼﻡ ﻭﺃﺑﻄﻠِﻪ‪ ،‬ﺑﻞ ﻟﺰﻭﻣﻪ ﻵﻳﺎﺗﻪ ﺗﺎﺑﻊٌ ﳌﺸﻴﺌﺔ ﺍﷲ‪ ،‬ﻓﻤﺸﻴﺌﺔﹸ ﺍﷲ‬
‫ﺾ ﻻ ﻣﻘﺘﻀﻰ‪ ،‬ﻓﻤﺎ ﺷﺎﺀ ﺍﷲ ﻭﺟﺐ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺸﺄ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻣﺘﺒﻮﻋﺔﹲ ﻻ ﺗﺎﺑﻌﺔﹲ‪ ،‬ﻭﺳﺒﺐٌ ﻻ ﻣﺴﺒﱠﺐ‪ ،‬ﻭﻣﻮﺟﺐ ﻣﻘﺘ ﹴ‬
‫ﺍﻣﺘﻨﻊ ﻭﺟﻮﺩﻩ( ﺍ‪.‬ﻫـ ‪.‬‬
‫ﺍﻧﻈﺮ ‪ " :‬ﺃﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ " ]‪ .[١٦٩- ١٦٥/١‬ﻭﺍﻧﻈﺮ‪ " :‬ﺍﻟﻔﻮﺍﺋﺪ " ]ﺹ‪.[١٥٠‬‬

‫ﷲ ﺍﳌﺜ ﹶﻞ ﳍﺬﺍ ﺍﳋﺴﻴﺲ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺁﻳﺎﺗﻪ ﻓﺎﻧﺴﻠﺦ ﻣﻨﻬﺎ‪ :‬ﺑﺎﻟﻜﻠﺐ‪ ،‬ﻭﱂ ﺗﻜﻦ‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻨﻘﻴﻄﻲ ﺭﲪﻪ ﺍﷲ‪ :‬ﺿﺮﺏ ﺍ ُ‬
‫ﺏ َﻣﹶﺜ ﹲﻞ‬‫ﺱ ﺿُ ﹺﺮ َ‬ ‫ﺏ ﺍﳌﺜ ﹺﻞ ﺑﺎﻟﺬﺑﺎﺏ ﰲ ﻗﻮﻟﻪ‪ } :‬ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺐ ﻣﺎﻧﻌ ﹰﺔ ﻣِﻦ ﺿﺮﺑﻪ ﺗﻌﺎﱃ ﺍﳌﺜ ﹶﻞ ﺑﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺿﺮ ُ‬ ‫ﺣﻘﺎﺭ ﹸﺓ ﺍﻟﻜﻠ ﹺ‬
‫ﺴَﺘ ْﻨ ِﻘﺬﹸﻭ ُﻩ‬
‫ﺏ ﺷَﻴْﺌﺎﹰ ﹶﻻ َﻳ ْ‬
‫ﺴﻠﹸ ْﺒﻬُﻢُ ﺍﻟ ﱡﺬﺑَﺎ ُ‬ ‫ﺨﻠﹸﻘﹸﻮﺍ ﺫﹸﺑَﺎﺑﹰﺎ َﻭﹶﻟ ْﻮ ﺍ ْﺟَﺘ َﻤﻌُﻮﺍ ﹶﻟﻪُ‪َ ،‬ﻭﹺﺇ ﹾﻥ َﻳ ْ‬‫ﷲ ﹶﻟ ْﻦ َﻳ ْ‬
‫ﻓﹶﺎ ْﺳَﺘ ِﻤﻌُﻮﺍ ﹶﻟﻪُ ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ َﺗ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍ ِ‬
‫ﺖ ﺍﻟﻌﻨﻜﺒﻮﺕ ﰲ ﻗﻮﻟﻪ‪َ { :‬ﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳ َﻦ ﺍﺗﱠ ﺨَﺬﹸﻭﺍ‬ ‫ﺏ ﺍﳌﺜ ﹺﻞ ﺑﺒﻴ ِ‬ ‫ﻒ ﺍﻟﻄﱠﺎِﻟﺐُ ﻭَﺍﹶﳌ ﹾﻄﻠﹸﻮﺏُ { ]ﺍﳊﺞ‪ ، [٧٣/‬ﻭﻛﺬﻟﻚ ﺿﺮ ُ‬ ‫ﺿﻌُ َ‬‫ِﻣ ْﻨﻪُ‪َ ،‬‬
‫ﺕ ﺑَﻴْﺘﺎﹰ‪َ ،‬ﻭﹺﺇﻥﱠ ﹶﺃ ْﻭ َﻫ َﻦ ﺍﻟﺒُﻴُﻮﺕِ ﹶﻟَﺒْﻴﺖُ ﺍﻟﻌَﻨْﻜﹶﺒُﻮﺕِ ﹶﻟ ْﻮ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ {‬ ‫ﺨ ﹶﺬ ْ‬‫ﷲ ﹶﺃ ْﻭِﻟﻴَﺎ َﺀ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟﻌَﻨْﻜﹶﺒُﻮﺕِ ﺍﺗﱠ َ‬
‫ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍ ِ‬
‫ﺏ ﺍﷲ ﺍﳌﺜ ﹶﻞ ﺑﺎﳊﻤﺎ ﹺﺭ ﰲ ﻗﻮﻟﻪ‪َ } :‬ﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳﻦَ ُﺣﻤﱢﻠﹸﻮﺍ ﺍﻟﺘﱠ ْﻮﺭَﺍ ِﺓ ﹸﺛﻢﱠ ﹶﻟ ْﻢ ﻳَ ﺤْﻤِﻠﹸﻮﻫَﺎ ﹶﻛ َﻤﹶﺜ ﹺﻞ‬ ‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ .[٤١/‬ﻭﻛﺬﻟﻚ ﺿﺮ ُ‬
‫ﲔ { ]ﺍﳉﻤﻌﺔ‪ [٥/‬ﻭﻫﺬﻩ‬ ‫ﷲ ﹶﻻ َﻳ ْﻬﺪِﻱ ﺍﻟ ﹶﻘ ْﻮ َﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬ ‫ﷲ ﻭَﺍ ُ‬ ‫ﺕﺍ ِ‬ ‫ﺲ َﻣﹶﺜﻞﹸ ﺍﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﱠﺬِﻳ َﻦ ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳَﺎ ِ‬
‫ﺤ ِﻤﻞﹸ ﹶﺃ ْﺳﻔﹶﺎﺭﹰﺍ ﹺﺑ ﹾﺌ َ‬‫ﳊﻤَﺎ ﹺﺭ َﻳ ْ‬
‫ﺍِ‬
‫ﺍﻵﻳﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﱠﻪ ﺗﻌﺎﱃ ﻻ ﻳﺴﺘﺤﻴﻲ ﻣِﻦ ﺑﻴﺎ ِﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻔﻴﺴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺿﺮﺏ ﺍﻷﻣﺜﺎﻝ ﺑﺎﻷﺷﻴﺎﺀ ﺍﳊﻘﲑﺓ‪ .‬ﻭﻗﺪ ﺻﺮﱠﺡ‬
‫ﺿ ﹰﺔ ﹶﻓﻤَﺎ ﻓﹶﻮْﻗﹶﻬَﺎ { ]ﺍﻟﺒﻘﺮﺓ‪ .[٢٦/‬ﺍ‪.‬ﻫـ ) ﺃﺿﻮﺍﺀ‬ ‫ﻼ ﻣَﺎ َﺑﻌُﻮ َ‬ ‫ﺏ َﻣﹶﺜ ﹰ‬‫ﻀ ﹺﺮ َ‬‫ﷲ ﹶﻻ ﻳَﺴْﺘَ ﺤِﻴﹺﻲ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﻬﺑﺬﺍ ﺍﳌﺪﻟﻮﻝ ﰲ ﻗﻮﻟﻪ‪ } :‬ﺇﻥﱠ ﺍ َ‬
‫ﺍﻟﺒﻴﺎﻥ ]‪.([٣٠٣/٢‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ (١١٨‬ﺧﺬﻭﺍ ﺣﺬﺭﻛﻢ ﻓﺎﻧﻔﺮﻭﺍ ﺛﺒﺎﺕ ﺃﻭ ﺍﻧﻔﺮﻭﺍ ﲨﻴﻌﺎ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺧﺬﻭﺍ ﺣﺬﺭﻛﻢ ﻓﺎﻧﻔﺮﻭﺍ ﺛﺒﺎﺕ ﺃﻭ ﺍﻧﻔﺮﻭﺍ ﲨﻴﻌﺎ )ﺍﻟﻨﺴﺎﺀ‪ (٧١ :‬ﺍﳊﺬﺭ ﻭﺍﳊﺬﺭ ﲟﻌﲎ ﻛﺎﻷﺛﺮ ﻭﺍﻷﺛﺮ‪،‬‬
‫ﻳﻘﺎﻝ‪ :‬ﺃﺧﺬ ﺣﺬﺭﻩ ﺇﺫﺍ ﺗﻴﻘﻆ ﻭﺍﺣﺘﺮﺯ ﻣﻦ ﺍﳌﺨﻮﻑ ﻛﺄﻧﻪ ﺟﻌﻞ ﺍﳊﺬﺭ ﺁﻟﺘﻪ ﺍ ﻟﱵ ﻳﻘﻲ ﻬﺑﺎ ﻧﻔﺴﻪ ﻭﻳﻌﺼﻢ ﻬﺑﺎ ﺭﻭﺣﻪ‪ ،‬ﻭﺍﳌﻌﲎ‪:‬‬
 ‫ﺍﺣﺬﺭﻭﺍ ﻭﺗﻴﻘﻈﻮﺍ ﻣﻦ ﺍﻟﻌﺪﻭ ﻭﻻ ﲤﻜﻨﻮﻩ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ‪) -‬ﺍﻟﻜﺸﺎﻑ ‪ ( ٢٨٠/١‬ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﺍﻷﺧﺬ ﲜﻤﻴﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ‬
‫ﻬﺑﺎ ﻳﺴﺘﻌﺎﻥ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﻭﻳﺴﺘﺪﻓﻊ ﻣﻜﺮﻫﻢ ﻭﻗﻮﻬﺗﻢ‪ ،‬ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﺼﻮﻥ ﻭﺍﳋﻨﺎﺩﻕ‪ ،‬ﻭﺗﻌﻠﻢ ﺍﻟﺮﻣﻲ ﻭﺍﻟﺮﻛﻮﺏ ﻭﺗﻌﻠﻢ‬
‫ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﱵ ﺗﻌﲔ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﺑﻪ ﻳﻌﺮﻑ ﻣﺪﺍﺧﻠﻬﻢ ﻭﳐﺎﺭﺟﻬﻢ ﻭﻣﻜﺮﻫﻢ]ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ‪ ( ١٥٠/‬ﻭﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺑﺒﺬﻝ ﺍﳌﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺇﻋﺪﺍﺩ ﺍﳌﻘﺎﺗﻠﲔ‪ ،‬ﻓﻤﻦ ﺟﻬﺰ ﻏﺎﺯﻳﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻘﺪ ﻏﺰﺍ‪ ،‬ﻗﺎﻝ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪)) -‬ﻣﻦ‬
‫ﺫﺍ ﺍﻟﺬﻱ ﻳﻘﺮﺽ ﺍﷲ ﻗﺮﺿﹰﺎ ﺣﺴﻨﹰﺎ ﻓﻴﻀﺎﻋﻔﻪ ﻟﻪ ﺃﺿﻌﺎﻓﹰﺎ ﻛﺜﲑﺓ(( ﻭﻗﺎﻝ ‪ -‬ﺟﻞ ﺷﺄﻧﻪ ‪)) :-‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﻞ ﺃﺩﻟﻜﻢ‬
‫ﻋﻠﻰ ﲡﺎﺭﺓ ﺗﻨﺠﻴﻜﻢ ﻣﻦ ﻋﺬﺍﺏ ﺃﻟﻴﻢ* ﺗﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﲡﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺄﻣﻮﺍﻟﻜﻢ ﻭﺃﻧﻔﺴﻜﻢ ﺫﻟﻜﻢ ﺧﲑ ﻟﻜﻢ‬
‫ﺇﻥ ﻛﻨﺘﻢ ﺗﻌﻠﻤﻮﻥ(( ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺍﻏﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ :-‬ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﻌﺪﻭ ﻭﻣﻌﺮﻓﺔ ﺃﺭﺿﻪ ﻭﺑﻼﺩﻩ‬
‫ﻭﺃﺳﻠﺤﺘﻪ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ‪ ،‬ﻭﻣﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﺟﺮ ﺍﻷﺛﻘﺎﻝ‪ ،‬ﻭﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﲣﺎﺫ ﺃﻫﺒﺔ‬
‫ﺍﳊﺮﺏ ﺍﳌﺴﺘﻌﻤﻠﺔ ﻓﻴﻬﺎ ﻣﻦ ﻃﻴﺎﺭﺍﺕ ﻭﻗﻨﺎﺑﻞ ﻭﺩﺑﺎﺑﺎﺕ ﻭﺑﻮﺍﺭﺝ ﻣﺪﺭﻋﺔ ﻭﻣﺪﺍﻓﻊ ﻣﻀﺎﺩﺓ ﻟﻠﻄﺎﺋﺮﺍﺕ‪ ،‬ﺇﱃ ﳓﻮ ﺫﻟﻚ؛ ﺣﱴ ﻻ‬
‫ﻳﻬﺎﲨﻜﻢ ﻋﻠﻰ ﻏﺮﺓ‪ ،‬ﺃﻭ ﻳﻬﺪﺩﻛﻢ ﰲ ﺩﻳﺎﺭﻛﻢ‪ ،‬ﻭﺣﱴ ﻻ ﻳﻌﺎﺭﺿﻜﻢ ﰲ ﺇﻗﺎﻣﺔ ﺩﻳﻨﻜﻢ ﺃﻭ ﺩﻋﻮﺗﻜﻢ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻋﻠﻢ ﺑﺄﺭﺽ ﻋﺪﻭﻫﻢ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﳍﻢ ﻋﻴﻮﻥ ﻭﺟﻮﺍﺳﻴﺲ‬
‫ﻳﺄﺗﻮﻬﻧﻢ ﺑﺎﻷﺧﺒﺎﺭ‪ ،‬ﻭﳌﺎ ﺃﺧﱪﻭﻩ ﺑﻨﻘﺾ ﻗﺮﻳﺶ ﻟﻠﻌﻬﺪ‪ ،‬ﺍﺳﺘﻌﺪ ﻟﻔﺘﺢ ﻣﻜﺔ‪ ،‬ﻭﱂ ﻳﻔﻠﺢ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﰲ ﲡﺪﻳﺪ ﺍﻟﻌﻬﺪ ﻣﺮﺓ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻳﻈﻦ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﻌﻠﻤﻮﺍ ﺑﻨﻜﺜﻬﻢ ﻟﻪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﳋﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﰲ ﺣﺮﺏ ﺍﻟﻴﻤﺎﻣﺔ‪ :‬ﺣﺎﺭﻬﺑﻢ ﲟﺜﻞ ﻣﺎ‬
‫ﳛﺎﺭﺑﻮﻧﻚ ﺑﻪ‪ :‬ﺍﻟﺴﻴﻒ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻭﺍﻟﺮﻣﺢ ﺑﺎﻟﺮﻣﺢ‪.‬‬
‫ﺛﺒﺎﺕ‪ :‬ﲨﻊ ﺛﺒﺔ‪ ،‬ﻭﻗﺪ ﲡﻤﻊ ﻋﻠﻰ ﺛﺒﲔ‪ ،‬ﺃﻱ ﲨﺎﻋﺔ ﺑﻌﺪ ﲨﺎﻋﺔ ﻭﻓﺮﻗﺔ ﺑﻌﺪ ﻓﺮﻗﺔ ﻭﺳﺮﻳﺔ ﺑﻌﺪ ﺳﺮﻳﺔ‬

‫ﺃﻭ ﺍﻧﻔﺮﻭﺍ ﲨﻴﻌﺎ‪ :‬ﻳﻌﲏ ﻛﻠﻜﻢ‬

‫ﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻵﻳﺔ‬
‫ﻼ ﻟﻠﺨﻄﺎﺏ‬
‫ـ ﻓﻀﻴﻠﺔ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﺣﱴ ﺻﺎﺭﻭﺍ ﺃﻫ ﹰ‬
‫ـ ﻭﺟﻮﺏ ﺃﺧﺬ ﺍﳊﺬﺭ ﻣﻦ ﺃﻋﺪﺍﺋﻨﺎ‬
‫ـ ﺃﺧﺬ ﺍﳊﺬﺭ ﻳﻜﻮﻥ ﺑﺈﻋﺪﺍﺩ ﺍﻟﻌﺪﺓ ﻭﺍﳊﻴﻄﺔ ﺑﺈﺭﺳﺎﻝ ﺍﻟﻌﻴﻮﻥ‬
‫ـ ﻭﺟﻮﺏ ﺍﻟﻨﻔﺮﺓ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ـ ﻫﺬﻩ ﺍﻟﻨﻔﺮﺓ ﺗﻜﻮﻥ ﺣﺴﺐ ﺍﳌﺼﻠﺤﺔ ﺇﻣﺎ ﲨﺎﻋﺎﺕ ﺃﻭ ﲨﻴﻌﺎ‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١١٩‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ‪١ -‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ) ﻳﺴﺒﺢ ﷲ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ )‪ (١‬ﻫﻮ ﺍﻟﺬﻱ‬
‫ﺧﻠﻘﻜﻢ ﻓﻤﻨﻜﻢ ﻛﺎﻓﺮ ﻭﻣﻨﻜﻢ ﻣﺆﻣﻦ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ )‪ (٢‬ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺎﳊﻖ ﻭﺻﻮﺭﻛﻢ ﻓﺄﺣﺴﻦ‬
‫ﺻﻮﺭﻛﻢ ﻭﺇﻟﻴﻪ ﺍﳌﺼﲑ )‪(٣‬‬
‫ﺇﻥ ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﺳﻮﺭﺓ ﻣﺪﻧﻴﺔ ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﺎﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﻻﻫﺘﻤﺎﻣﻬﺎ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺇﻬﻧﺎ ﻣﻜﻴﺔ‪.‬‬
‫ﺍﺳﺘﻔﺘﺤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﻴﺎﻥ ﺗﺴﺒﻴﺢ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﲝﻤﺪ ﺍﷲ ﻷﻧﻪ ﺍﳋﺎﻟﻖ ﺍﳌﺎﻟﻚ ﻟﻠﺴﻤﻮﺍﺕ ﻭﺍﻷﺭ ﺽ ﻭﻣﺎ ﻓﻴﻬﻤﺎ‪.‬‬
 ‫ﺖ ﺃﻧﻈﺎﺭَﻫﻢ ﺇﱃ ﻣﺼﺎﺭﻉ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻟﻴﻌﺘﱪﻭﺍ ﻬﺑﻢ‪ .‬ﰒ‬‫ﰒ ﺣﺬﹼﺭﺕ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﻋﺎﻗﺒﺔ ﺍﻟﻜﻔﺮ ﺍﻟﻮﺧﻴﻤﺔ‪ ،‬ﻭﻟﻔﺘ ْ‬
‫ﲢﺪﺛﺖ ﻋﻦ ﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺭﺩّﺕ ﻋﻠﻰ ﻣﻨﻜﺮﻳﻪ‪ ،‬ﻭﺑﻴّﻨﺖ ﺟﺰﺍﺀ ﻛﻞﱟ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬‬
‫ﻛﻤﺎ ﺑﻴﻨﺖ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﺑﻘﻀﺎﺀ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻳﺆﻣﻦ ﺑﻘﻀﺎﺀ ﺍﷲ ﻳﻬﺪ ﺍﷲ ﻗﻠﺒﻪ‪ .‬ﻭﺣﺬﺭﺕ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻻﻧﺸﻐﺎﻝ ﺑﺄﻣﻮﺍﳍﻢ‬
‫ﻭﺃﻭﻻﺩﻫﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ‪.‬‬
‫ﰒ ﺧﺘﻤﺖ ﺑﺄﻣﺮﻫﻢ ﺑﺘﻘﻮﻯ ﺍﷲ‪ ،‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﳑﺎ ﺭﺯﻗﻬﻢ ﺍﷲ‪ ،‬ﻭﻭﻋﺪﺗْﻬﻢ ﺇﻥ ﺃﻧﻔﻘﻮﺍ ﺃﻥ‬
‫ﻳﻀﺎﻋﻒ ﺍﷲ ﳍﻢ ﺍﻷﺟﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨﻮﻥ }ﺍﻟﺸﻌﺮﺍﺀ‪.{ ٨٨ :‬‬
‫ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻫﻲ ﺁﺧﺮ ﺍﳌﺴﺒّﺤﺎﺕ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﺍﻟﻜﻼﻡ ﻋﻦ ﺗﺴﺒﻴﺢ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻟﺒﺎﺭﺋﻬﺎ ﻭﻣﺎﻟﻜﻬﺎ‪.‬‬

‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﺃﻱ ﻫﻮ ﻭﺣﺪﻩ‪ ،‬ﻻ ﻏﲑﻩ‪ ،‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ‪ ،‬ﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻗﺪﳝًﺎ ﻣﻘﺮﻳﻦ ﻬﺑﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻭﻟﺌﻦ ﺳﺄﻟﺘﻬﻢ ﻣﻦ ﺧﻠﻘﻬﻢ ﻟﻴﻘﻮﻟﻦ ﺍﷲ }ﺍﻟﺰﺧﺮﻑ‪ ،{ ٨٧ :‬ﺣﱴ ﻧﺸﺄﺕ ﻧﺎﺷﺌﺔﹲ ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ ﺍ ﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ‬
‫ﻭﺟﻮﺩ ﺍﷲ ﺑﺎﻟﻜﻠﻴّﺔ‪ ،‬ﻭﺭﺩﻭﺍ ﻧﺸﺄﻬﺗﻢ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ ﻓﺴﻮﻑ ﻳﻌﻠﻤﻮﻥ )‪ (٧٠‬ﺇﺫ ﺍﻷﻏﻼﻝ ﰲ ﺃﻋﻨﺎﻗﻬﻢ ﻭﺍﻟﺴﻼﺳﻞ ﻳﺴﺤﺒﻮﻥ‬
‫)‪ (٧١‬ﰲ ﺍﳊﻤﻴﻢ ﰒ ﰲ ﺍﻟﻨﺎﺭ ﻳﺴﺠﺮﻭﻥ }ﻏﺎﻓﺮ‪.{ ٧٢ ٧٠ :‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻓﻤﻨﻜﻢ ﻛﺎﻓﺮ ﻭﻣﻨﻜﻢ ﻣﺆﻣﻦ ﺃﻱ ﻫﻮ ﺍﳋﺎﻟﻖ ﻟﻜﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﻣﻨﻜﻢ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺑﺪّ ﻣﻦ‬
‫ﻭﺟﻮﺩ ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻬﺑﺬﻩ ﺍﻹﺭﺍﺩﺓ؛ ﺍﻹﺭﺍﺩ ﹸﺓ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻻ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ‬
‫ﺗﺘﻌﻠﹼﻖ ﺑﺎﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﺮﻋﻴﺔ ﻓﺈﻬﻧﺎ ﺗﺘﻌﻠﻖ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﳊﺐ ﻭﺍﻟﻜﺮﻩ‪ ،‬ﺩﻭﻥ ﺍﻷﻭﱃ؛‬
‫ﻓﻜﻞ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻓﻬﻮ ﳛﺒﻪ‪ ،‬ﻭﺇﻥ ﱂ ﺗﺘﻌﻠﻖ ﺑﻪ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﻛﻞﹼ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ ﻓﻬﻮ ﻳﻜﺮﻫﻪ ﻭﺇﻥ ﺗﻌﻠﻘﺖ ﺑﻪ ﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻓﺈﻬﻧﺎ ﺃﻱ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﺗﺘﻌﻠﻖ ﺇﻻ ﲟﺎ ﳛﺐ‪ ،‬ﻓﺈﳝﺎﻥ ﺍﳌﺆﻣﻦ ﺗﻌﻠﻘﺖ ﺑﻪ ﺍﻹﺭﺍﺩﺗﺎﻥ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻭﻛﻔﺮ ﺍﻟﻜﺎﻓﺮ‬
‫ﺗﻌﻠﻘﺖ ﺑﻪ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻘﺪﺭﻳﺔ ﺩﻭﻥ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻷﻥ ﺍﷲ ﱂ ﻳﺄﻣﺮ ﺑﺎﻟﻜﻔﺮ ﺑﻞ ﻬﻧﻰ ﻋﻨﻪ ﻭ ﺗﻮﻋﺪ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﺇﻥ‬
‫ﺗﻜﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﲏ ﻋﻨﻜﻢ ﻭﻻ ﻳﺮﺿﻰ ﻟﻌﺒﺎﺩﻩ ﺍﻟﻜﻔﺮ ﻭﺇﻥ ﺗﺸﻜﺮﻭﺍ ﻳﺮﺿﻪ ﻟﻜﻢ " }ﺍﻟﺰﻣﺮ‪.{٧ :‬‬
‫ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﻭﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻓﺎﺣﺸﺔ ﻗﺎﻟﻮﺍ ﻭﺟﺪﻧﺎ ﻋﻠﻴﻬﺎ ﺁﺑﺎﺀﻧﺎ ﻭﺍﷲ ﺃﻣﺮﻧﺎ ﻬﺑﺎ ﻗﻞ ﺇﻥ ﺍﷲ ﻻ ﻳﺄﻣﺮ ﺑﺎﻟﻔﺤﺸﺎﺀ ﺃﺗﻘﻮﻟﻮﻥ‬
‫ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ )‪ (٢٨‬ﻗﻞ ﺃﻣﺮ ﺭﰊ ﺑﺎﻟﻘﺴﻂ " }ﺍﻷﻋﺮﺍﻑ‪.{ ٢٩ ،٢٨ :‬‬
‫ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﺇﻥ ﺍﷲ ﻳﺄﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺇﻳﺘﺎﺀ ﺫﻱ ﺍﻟﻘﺮﰉ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ﻭﺍﻟﺒﻐﻲ " }ﺍﻟﻨﺤﻞ‪:‬‬
‫‪.{ ٩٠‬‬
‫ﻭﻗﺪﻡ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺫﻛﺮ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻟﻜﺜﺮﻬﺗﻢ ﻭﻗﻠﹼﺔ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻟﻨﺒﻴﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :-‬ﻭﺇﻥ‬
‫ﺗﻄﻊ ﺃﻛﺜﺮ ﻣﻦ ﰲ ﺍﻷﺭﺽ ﻳﻀﻠﻮﻙ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺇﻥ ﻳﺘﺒﻌﻮﻥ ﺇﻻ ﺍﻟﻈﻦ ﻭﺇﻥ ﻫﻢ ﺇﻻ ﳜﺮﺻﻮﻥ } ﺍﻷﻧﻌﺎﻡ‪.{ ١١٦ :‬‬

‫ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻟﻨﺒﻴﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :-‬ﻭﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ ﺍﳊﻖ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﺆﻣﻨﻮﻥ "‬
‫}ﺍﻟﺮﻋﺪ‪.{ ٥ :‬‬
‫ﻭﻟﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻥ ﺍ ﷲ ﻳﻘﻮﻝ ﻵﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ " :‬ﺍﺑﻌﺚ ﺑﻌﺚ ﺍﻟﻨﺎﺭ ﻣﻦ‬
‫ﺫﺭﻳّﺘﻚ‪ .‬ﻓﻴﻘﻮﻝ ﻳﺎ ﺭﺏّ ﻛﻢ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻣﻦ ﻛﻞ ﺃﻟﻒ ﺗﺴﻌﻤﺎﺋﺔ ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ"‬
‫}ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺭﻭﺍﻩ ﺥ )‪ ،(٨- ٤٤١- ٤٧٤١‬ﺍﺠﻤﻟﺘﻤﻊ )‪{(١- ٢٠١- ٢٢٢‬‬
‫ﻓﻼ ﺗﻐﺘﺮ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺎﻟﻜﲔ ﻃﺮﻳﻖ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻻ ﺗﺴﺘﻮﺣﺶ ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﺇﻥ ﻗﻞ ﺳﺎﻟﻜﻮﻩ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ " ﺃﻱ‪ :‬ﻭﻫﻮ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﺼﲑ ﲟﻦ ﻳﺴﺘﺤﻖ ﺍﳍﺪﺍﻳﺔ ﳑﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻀﻼﻝ‪،‬‬
 ‫ﻭﻫﻮ ﺷﻬﻴﺪ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺳﻴﺠﺰﻳﻬﻢ ﻬﺑﺎ ﺃﰎ ﺍﳉﺰﺍﺀ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٢٠‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫"ﺯﻋﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻥ ﻟﻦ ﻳﺒﻌﺜﻮﺍ ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ ﻟﺘﺒﻌﺜﻦ ﰒ ﻟﺘﻨﺒﺆﻥ ﲟﺎ ﻋﻤﻠﺘﻢ ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﻳﺴﲑ )‪ (٧‬ﻓﺂﻣﻨﻮﺍ ﺑﺎﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻨﺎ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﲑ )‪(٨‬‬
‫ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ‪:‬‬
‫ﻳﻘﻮﻝ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﳐﱪﺍ ﻋﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﻠﺤﺪﻳﻦ‪" :‬ﺯﻋﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻥ ﻟﻦ ﻳﺒﻌﺜﻮﺍ" ﻓﻜﺬﱠﻬﺑﻢ ﻓﻴﻤﺎ ﺃﺧﱪ ﻋﻨﻬﻢ‬
‫ﺑﻪ ﺑﻨﻔﺲ ﺻﻴﻐﺔ ﺍﳋﱪ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻋﻢ ﻣﻄﻴ ﹸﺔ ﺍﻟﻜﺬﺏ ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪.-‬‬

‫ﷲ ﻧﺒﻴﻪ ﺃﻥ ﻳﻘﺴﻢ ﺑﺮﺑّﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺒﻌﺚ ﺣﻖ‪ ،‬ﻻ ﻛﻤﺎ ﺯﻋﻤﻮﺍ‪ ،‬ﻓﻘﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ ﻟﺘﺒﻌﺜﻦ"‪ ،‬ﻭﻫﺬﻩ‬ ‫ﰒ ﺃﻣﺮ ﺍ ُ‬
‫ﺕ ﺃﻣﺮ ﺍﷲ ﻓﻴﻬﺎ ﻧﺒﻴﻪ ﺃﻥ ﻳﻘﺴﻢ ﺑﺮﺑﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻌﺚ ﺣﻖ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻳﺴﺘﻨﺒﺌﻮﻧﻚ ﺃﺣﻖ ﻫﻮ ﻗﻞ ﺇﻱ‬ ‫ﺙ ﺁﻳﺎ ٍ‬
‫ﺛﺎﻟﺜ ﹸﺔ ﺛﻼ ِ‬
‫ﻭﺭﰊ ﺇﻧﻪ ﳊﻖ ﻭﻣﺎ ﺃﻧﺘﻢ ﲟﻌﺠﺰﻳﻦ" }ﻳﻮﻧﺲ‪ .{٥٣ :‬ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻻ ﺗﺄﺗﻴﻨﺎ ﺍﻟﺴﺎﻋﺔ ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ‬
‫ﻟﺘﺄﺗﻴﻨﻜﻢ" }ﺳﺒﺄ‪ ،{ ٣ :‬ﻭﻗﺪ ﺃﻗﺴﻢ ﺍﻟﺮﺏ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻌﺚ ﺣﻖّ‪ ،‬ﻓﻘﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻳﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ‬
‫ﺃﺋﺬﺍ ﻣﺎ ﻣﺖ ﻟﺴﻮﻑ ﺃﺧﺮﺝ ﺣﻴﺎ )‪ (٦٦‬ﺃﻭﻻ ﻳﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ ﺃﻧﺎ ﺧﻠﻘﻨﺎﻩ ﻣﻦ ﻗﺒﻞ ﻭﱂ ﻳﻚ ﺷﻴﺌﺎ )‪ (٦٧‬ﻓﻮﺭﺑﻚ ﻟﻨﺤﺸﺮﻬﻧﻢ‬
‫ﻭﺍﻟﺸﻴﺎﻃﲔ ﰒ ﻟﻨﺤﻀﺮﻬﻧﻢ ﺣﻮﻝ ﺟﻬﻨﻢ ﺟﺜﻴﺎ" }ﻣﺮﱘ‪ ،{ ٦٨ - ٦٦ :‬ﻓﺄﻗﺴﻢ ﺍﻟﺮﺏﱡ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﺬﺍﺗﻪ ﻋﻠﻰ ﺑﻌﺚ ﻋﺒﺎﺩﻩ‪،‬‬
‫ﻭﺃﻣﺮ ﻧﺒﻴّﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻥ ﻳﻘﺴﻢ ﺃﻳﻀًﺎ ﺑﺮﺑّﻪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﻛﺬﹼﺏ ﺑﻌﺪ ﺫﻟﻚ ﻓﺎﻟﻨﺎﺭ ﺃﻭﱃ ﺑﻪ‪" ،‬ﺑﻞ ﻛﺬﺑﻮﺍ‬
‫ﺑﺎﻟﺴﺎﻋﺔ ﻭﺃﻋﺘﺪﻧﺎ ﳌﻦ ﻛﺬﺏ ﺑﺎﻟﺴﺎﻋﺔ ﺳﻌﲑﺍ )‪ (١١‬ﺇﺫﺍ ﺭﺃﻬﺗﻢ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ ﲰﻌﻮﺍ ﳍﺎ ﺗﻐﻴﻈﺎ ﻭﺯﻓﲑﺍ )‪ (١٢‬ﻭﺇﺫﺍ ﺃﻟﻘﻮﺍ‬
‫ﻣﻨﻬﺎ ﻣﻜﺎﻧﺎ ﺿﻴﻘﺎ ﻣﻘﺮﻧﲔ ﺩﻋﻮﺍ ﻫﻨﺎﻟﻚ ﺛﺒﻮﺭﺍ )‪ (١٣‬ﻻ ﺗﺪﻋﻮﺍ ﺍﻟﻴﻮﻡ ﺛﺒﻮﺭﺍ ﻭﺍﺣﺪﺍ ﻭﺍﺩﻋﻮﺍ ﺛﺒﻮﺭﺍ ﻛﺜﲑﺍ" }ﺍﻟﻔﺮﻗﺎﻥ‪- ١١ :‬‬
‫‪.{ ١٤‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﰒ ﻟﺘﻨﺒﺆﻥ ﲟﺎ ﻋﻤﻠﺘﻢ"‪ .‬ﻛﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻳﻨﺒﺄ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻣﺌﺬ ﲟﺎ ﻗﺪﻡ ﻭﺃﺧﺮ" }ﺍﻟﻘﻴﺎﻣﺔ‪،{ ١٣ :‬‬
‫ﻭﻛﻘﻮﻟﻪ‪" :‬ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﺍ ﻳﺮﻩ )‪ (٧‬ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺷﺮﺍ ﻳﺮﻩ" }ﺍﻟﺰﻟﺰﻟﺔ‪.{٨ ،٧ :‬‬

‫ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﳏﺮﺯ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺁﺧﺬﹰﺍ ﺑﻴﺪ ﺍﺑﻦ ﻋﻤﺮ ﺇﺫ ﻋﺮﺽ ﻟﻪ ﺭﺟﻞﹲ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ‬
‫ﷲ ﻳﺪﱐ‬‫ﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﻮ ﹸﻝ‪" :‬ﺇﻥﹼ ﺍ ُ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﻮ ﹸﻝ ﰲ ﺍﻟﻨﺠﻮﻯ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻗﺎﻝ‪ :‬ﲰﻌ ُ‬
‫ﻑ‬
‫ﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮ ُ‬ ‫ﻑ ﺫﻧ َ‬‫ﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮ ُ‬‫ﺍﳌﺆﻣﻦ ﻓﻴﻀ ُﻊ ﻋﻠﻴﻪ ﻛَﻨﻔﹶﻪ ﻭﻳﺴﺘﺮُﻩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻘﺮّﺭﻩ ﺑﺬﻧﻮﺑﻪ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﺗﻌﺮ ُ‬
‫ﺫﻧﺐ ﻛﺬﺍ؟ ﺣﱴ ﺇﺫﺍ ﻗﺮّﺭﻩ ﺑﺬﻧﻮﺑﻪ‪ ،‬ﻭﺭﺃﻯ ﰲ ﻧﻔﺴﻪ ﺃ ﹾﻥ ﻗﺪ ﻫﻠﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻧّﻲ ﻗﺪ ﺳﺘﺮﻬﺗﺎ ﻋﻠﻴﻚ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻧﺎ ﺃﻏﻔﺮﻫﺎ‬
‫ﺏ ﺣﺴﻨﺎﺗِﻪ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎ ُﺭ ﻭﺍﳌﻨﺎﻓﻘﻮﻥ ﻓﻴﻘﻮ ﹸﻝ ﺍﻷﺷﻬﺎﺩ‪" :‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺭﺑّﻬﻢ‪ ،‬ﺃﻻ ﻟﻌﻨﺔ‬‫ﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﰒ ُﻳ ْﻌﻄﹶﻰ ﻛﺘﺎ َ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ"‪} .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ {‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﻳﺴﲑ" ﺃﻱ‪ :‬ﺑﻌﺜﻜﻢ ﻭﳎﺎﺯﺍﺗﻜﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻣﺎ ﺧﻠﻘﻜﻢ ﻭﻻ ﺑﻌﺜﻜﻢ ﺇﻻ‬
‫ﻛﻨﻔﺲ ﻭﺍﺣﺪﺓ" } ﻟﻘﻤﺎﻥ‪ ،{ ٢٨ :‬ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺍﳋﻠﻖ ﰒ ﻳﻌﻴﺪﻩ ﻭﻫﻮ ﺃﻫﻮﻥ ﻋﻠﻴﻪ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ‬
‫ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ" }ﺍﻟﺮﻭﻡ‪.{ ٢٧ :‬‬
‫ﻭﳌﺎ ﺃﺧﱪﻫﻢ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺃﻬﻧﻢ ﻣﺒﻌﻮﺛﻮﻥ‪ ،‬ﻭﺑﺄﻋﻤﺎﳍﻢ ﳎﺰّﻳﻮﻥ‪ ،‬ﺃﺭﺷﺪﻫﻢ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﺂﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ‬
 ‫ﻭﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻨﺎ ﻳﻌﲏ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻗﺪ ﲰّﻰ ﺍﷲ ﻛﺘﺎﺑﻪ ﻧﻮﺭًﺍ ﰲ ﺃﻛﺜﺮ ﻣِﻦ ﺁﻳﺔ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻗﺪ ﺟﺎﺀﻛﻢ ﺑﺮﻫﺎﻥ ﻣﻦ ﺭﺑﻜﻢ ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻜﻢ‬
‫ﻧﻮﺭﺍ ﻣﺒﻴﻨﺎ" }ﺍﻟﻨﺴﺎﺀ‪ ،{ ١٧٤ :‬ﻓﺒﺎﻟﻘﺮﺁﻥ ﻳﺴﺘﻀﻲﺀ ﺍﳊﻴﺎﺭﻯ ﰲ ﻇﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﻭﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻟﺔ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻗﺪ‬
‫ﺟﺎﺀﻛﻢ ﻣﻦ ﺍﷲ ﻧﻮﺭ ﻭﻛﺘﺎﺏ ﻣﺒﲔ )‪ (١٥‬ﻳﻬﺪﻱ ﺑﻪ ﺍﷲ ﻣﻦ ﺍﺗﺒﻊ ﺭﺿﻮﺍﻧﻪ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﻭﳜﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‬
‫ﺑﺈﺫﻧﻪ ﻭﻳﻬﺪﻳﻬﻢ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ" }ﺍﳌﺎﺋﺪﺓ‪.{١٦ ،١٥ :‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﲑ" ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻟﻜﻢ ﺧﺎﻓﻴﺔ‪ ،‬ﻓﺮﺍﻗﺒﻮﻩ‪ ،‬ﻭﺍﺳْﺘﺤﻴُﻮﺍ ﺃﻥ ﻳﺮﺍﻛﻢ ﺣﻴﺚ‬
‫ﻬﻧﺎﻛﻢ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٢١‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ‪ ٣-‬ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﻳﻮﻡ ﳚﻤﻌﻜﻢ ﻟﻴﻮﻡ ﺍﳉﻤﻊ" ﻭﻫﻮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﲰّﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﳚﻤﻊ ﻓﻴﻪ ﺍﻷﻭﻟﻮﻥ ﻭﺍﻵﺧﺮﻭﻥ ﰲ ﺻﻌﻴﺪ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻳﺴﻤﻌﻬﻢ ﺍﻟﺪﺍﻋﻲ ﻭﻳﻨﻔﺬﻫﻢ ﺍﻟﺒﺼﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﺫﻟﻚ ﻳﻮﻡ ﳎﻤﻮﻉ ﻟﻪ ﺍﻟﻨﺎﺱ ﻭﺫﻟﻚ ﻳﻮﻡ ﻣﺸﻬﻮﺩ"‬
‫}ﻫﻮﺩ‪ ،{ ١٠٣ :‬ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻗﻞ ﺇﻥ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ )‪ (٤٩‬ﺠﻤﻟﻤﻮﻋﻮﻥ ﺇﱃ ﻣﻴﻘﺎﺕ ﻳﻮﻡ ﻣﻌﻠﻮﻡ" } ﺍﻟﻮﺍﻗﻌﺔ‪:‬‬
‫‪ .{ ٥٠ ،٤٩‬ﺍ‪.‬ﻫـ ﻣﻦ ﺍﺑﻦ ﻛﺜﲑ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﺫﻟﻚ ﻳﻮﻡ ﺍﻟﺘﻐﺎﺑﻦ" ﻭﺍﻟﺘﻐﺎﺑﻦ ﰲ ﺍﻷﺻﻞ‪ :‬ﻣﻦ ﺍﻟﻐﱭ ﻭﻫﻮ ﺍﳋﺪﺍﻉ ﰲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ‪ ،‬ﻓﻤﻦ ﺑﺎﻉ ﺳﻠﻌ ﹰﺔ‬
‫ﺑﺄﻗﻞﹼ ﳑﺎ ﺗﺴﺘﺤﻖ‪ ،‬ﺃﻭ ﺍﺷﺘﺮﺍﻫﺎ ﺑﺄﻛﺜ َﺮ ﳑﺎ ﺗﺴﺘﺤﻖ‪ ،‬ﻓﻬﻮ ﻣﻐﺒﻮﻥ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳُ ْﻌِﻠ َﻢ ﻋﺒﺎﺩﻩ ﺃﻥ ﺍﻟﻐﺒْﻦ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻣﺎ ﻳﻜﻮﻥ‬
‫ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺣﲔ َﻳ ْﻐﹺﺒﻦُ ﺃﻫ ﹸﻞ ﺍﳉﻨﺔ ﺃﻫ ﹶﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﺣﲔ ﻳﺄﺧﺬ ﺍﳌﺆﻣﻦ ﻣﻨﺰﻝ ﺍﻟﻜﺎﻓﺮ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻳﻌﻄﻴﻪ ﻣﻨﺰﻟﻪ ﰲ ﺍﻟﻨﺎﺭ‪،‬‬
‫ﻭﺗﻮﺿﻴﺢ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﻟﻜﻞﱢ ﻋﺒﺪ ﻣﻨﺰﻟﲔ‪ ،‬ﻣﻨﺰ ﹰﻻ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﻨﺰ ﹰﻻ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻤﻦ ﺁﻣﻦ ﻓﻘﺪ ﻓﺎﺯ ﺑﺎﳉﻨﺔ‪ ،‬ﻭﳒﺎ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻣﻦ ﻛﻔﺮ ﻓﻘﺪ ﻓﺎﺗﺘﻪ ﺍﳉﻨﺔ ﻭﻓﺎﺯ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﹶﻋﻄﻰ ﺍﳌﺆﻣ ُﻦ ﺍﻟﻜﺎﻓ َﺮ ﻣﻨﺰﻟﹶﻪ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﺧﺬ ﻣﻨﺰﻟﹶﻪ ﰲ‬
‫ﺍﳉﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺘﻐﺎﺑﻦ ﺍﻟﻜﺒﲑ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﻳﻌﻤﻞ ﺻﺎﳊﺎ ﻳﻜﻔﺮ ﻋﻨﻪ ﺳﻴﺌﺎﺗﻪ ﻭﻳﺪﺧﻠﻪ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ‬
‫ﺃﺑﺪﺍ ﺫﻟﻚ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ" ﻓﻴﻪ ﺃﻥ ﺍﻟﻨﺠﺎﺓ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﻣﻌﺮﻭﻑ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻓﻼ ﺑﺪ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﺼًﺎ ﷲ‪ ،‬ﻭﻣﻮﺍﻓﻘﹰﺎ ﻫﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،-‬ﺣﱴ ﻳﻜﻮﻥ ﻣﻘﺒﻮﻻﹰ‪ ،‬ﻓﻤﻦ ﺁﻣﻦ ﻭﻋﻤﻞ‬
‫ﺠﺰَﻯ ﲝﺴﻨﺎﺗﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ‬ ‫ﺠﺰَﻯ ﻬﺑﺎ‪ ،‬ﺑﻞ ُﻳ ْ‬
‫ﺻﺎﳊﹰﺎ ﻓﺈﻥﹼ ﺍﷲ ﻳﻜﻔﹼﺮ ﻋﻨﻪ ﺳﻴﺌﺎﺗﻪ‪ ،‬ﻓﻼ ُﻳ ْ‬
‫ﺍﻟﺼﺎﳊﺎﺕ ﻟﻨﻜﻔﺮﻥ ﻋﻨﻬﻢ ﺳﻴﺌﺎﻬﺗﻢ ﻭﻟﻨﺠﺰﻳﻨﻬﻢ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ" } ﺍﻟﻌﻨﻜﺒﻮﺕ‪.{٧ :‬‬

‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﻛﺬﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﺃﻭﻟﺌﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﺑﺌﺲ ﺍﳌﺼﲑ" ﻭﺍﺿﺢ ﺍﳌﻌﲎ‪.‬‬
‫ﷲ ﻋﺒﺎﺩﻩ ﺇﱃ ﻣﺎ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﺎﺋﺐ ﻭﻫﻮ‬ ‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﻟﺒﻼﺀ ﻭﺍﶈﻦ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﳌﺼﺎﺋﺐ‪ ،‬ﺃﺭﺷﺪ ﺍ ُ‬
‫ﺍﻹﳝﺎﻥ ﺑﺄﻬﻧﺎ ﺑﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻳﻬﺪ ﻗﻠﺒﻪ ﻭﺍﷲ ﺑﻜﻞ ﺷﻲﺀ‬
‫ﻋﻠﻴﻢ ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﰲ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‪" :‬ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺃﻧﻔﺴﻜﻢ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﻣﻦ ﻗﺒﻞ‬
‫ﺃﻥ ﻧﱪﺃﻫﺎ ﺇﻥ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﻳﺴﲑ )‪ (٢٢‬ﻟﻜﻴﻼ ﺗﺄﺳﻮﺍ ﻋﻠﻰ ﻣﺎ ﻓﺎﺗﻜﻢ ﻭﻻ ﺗﻔﺮﺣﻮﺍ ﲟﺎ ﺁﺗﺎﻛﻢ ﻭﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﳐﺘﺎﻝ‬
‫ﻓﺨﻮﺭ" }ﺍﳊﺪﻳﺪ‪ ،{ ٢٣ ،٢٢ :‬ﻓﻜ ﱡﻞ ﺷﻲ ٍﺀ ﺑﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻓﻴﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﻓﺒﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻓﻴﺼﱪ‬
‫ﻭﳛﺘﺴﺐ ﻭﻳﺴﺘﺴﻠﻢ ﻟﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ‪ ،‬ﻭﻣﺎ ﺃﺧﻄﺄﻩ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻷﻣّﺔ ﻟﻮ‬
‫ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻩ ﺑﺸﻲﺀ ﱂ ﻳﻨﻔﻌﻮﻩ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮّﻭﻩ ﺑﺸﻲ ٍﺀ ﱂ ﻳﻀﺮﻭﻩ ﺇﻻ‬
 ‫ﷲ ‪ -‬ﺗﻌﺎﱃ ‪ ،-‬ﻭﻳﺮﺯﻗﹾﻪ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻓﻼ ﳚﺪ ﺣﺮﱠ ﺍﳌﺼﻴﺒﺔ‪،‬‬ ‫ﺑﺸﻲ ٍﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﻳﺆﻣﻦ ﻬﺑﺬﺍ ﻳﻬﺪ ﻗﻠﺒﻪ ﺍ ُ‬
‫ﺑﻞ ﺗﻜﻮﻥ ﻋﻠﻰ ﻗﻠﺒﻪ ﺑﺮﺩًﺍ ﻭﺳﻼﻣًﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺃﻣﺮﻩ ﻛﻠﻪ ﻟﻪ ﺧﲑًﺍ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪" :-‬ﻋﺠﺒًﺎ ﻷﻣﺮ‬
‫ﺍﳌﺆﻣﻦ‪ ،‬ﺇﻥ ﺃﻣﺮﻩ ﻛﻠﱠﻪ ﻟﻪ ﺧﲑ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻷﺣ ٍﺪ ﺇﻻ ﻟﻠﻤﺆﻣﻦ‪ ،‬ﺇﻥ ﺃﺻﺎﺑﺘْﻪ ﺳﺮّﺍ ُﺀ ﺷﻜﺮ ﻓﻜﺎﻥ ﺧﲑًﺍ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺿﺮّﺍ ُﺀ‬
‫ﺻﱪ ﻓﻜﺎﻥ ﺧﲑًﺍ ﻟﻪ"‪ .‬ﻓﻮﻃﱢﻦ ﻧﻔﺴﻚ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﺑﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺃﺻﺎﺑﺘﻚ ﻣﺼﻴﺒﺔ ﻓﻘﻞ‪ :‬ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ‬
‫ﺭﺍﺟﻌﻮﻥ }ﺍﻟﺒﻘﺮﺓ‪ ،{ ١٥٦ :‬ﺍﻟﻠﻬﻢ ﺃﺟﺮﱐ ﰲ ﻣﺼﻴﺒﱵ‪ ،‬ﻭﺍﺧﻠﻒ ﱄ ﺧﲑًﺍ ﻣﻨﻬﺎ‪ .‬ﺭﺑﻨﺎ ﺃﻓﺮﻍ ﻋﻠﻴﻨﺎ ﺻﱪﺍ ﻭﺗﻮﻓﻨﺎ ﻣﺴﻠﻤﲔ‬
‫}ﺍﻷﻋﺮﺍﻑ‪ ،{ ١٢٦ :‬ﻓﺈﻥﹼ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ‪" :‬ﻭﻣﻦ ﻳﺘﺼﺒّﺮ ﻳﺼﱪّﻩ ﺍﷲ‪ ،‬ﻭﻣﺎ ﺃﹸﻋﻄﻲ ﺃﺣ ُﺪ ﻋﻄﺎ ًﺀ‬
‫ﺧﲑًﺍ ﻭﺃﻭﺳﻊ ﻣﻦ ﺍﻟﺼﱪ"‪.‬‬

‫ﻭﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻳﻬﺪ ﻗﻠﺒﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻏﲑ ﻣﺎ ﺫﻛﺮﻧﺎ ﺃﻥ ﺍﻹﳝﺎﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺯﻳﺎﺩﺓ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻛﻤﺎ‬
‫ﷲ‬
‫ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺍﻟﺬﻳﻦ ﺍﻫﺘﺪﻭﺍ ﺯﺍﺩﻫﻢ ﻫﺪﻯ ﻭﺁﺗﺎﻫﻢ ﺗﻘﻮﺍﻫﻢ" }ﳏﻤﺪ‪ { ١٧ :‬ﺑﻴﻨﻤﺎ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻟﻀﻼﻝ ﻳُﺰﻳﻎ ﺍ ُ‬
‫ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻓﻠﻤﺎ ﺯﺍﻏﻮﺍ ﺃﺯﺍﻍ ﺍﷲ ﻗﻠﻮﻬﺑﻢ ﻭﺍﷲ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳﻘﲔ" }ﺍﻟﺼﻒ‪.{٥ :‬‬
‫ﻁ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻤًﺎ‪،‬‬ ‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺍﷲ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ"‪ :‬ﺃﻱ‪ :‬ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔﹲ‪ ،‬ﻭﺃﻧﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻗﺪ ﺃﺣﺎ ﹶ‬
‫ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻣﺎ ﺗﻜﻮﻥ ﰲ ﺷﺄﻥ ﻭﻣﺎ ﺗﺘﻠﻮ ﻣﻨﻪ ﻣﻦ ﻗﺮﺁﻥ ﻭﻻ ﺗﻌﻤﻠﻮﻥ ﻣﻦ ﻋﻤﻞ ﺇﻻ ﻛﻨﺎ ﻋﻠﻴﻜﻢ ﺷﻬﻮﺩﺍ ﺇﺫ‬
‫ﺗﻔﻴﻀﻮﻥ ﻓﻴﻪ ﻭﻣﺎ ﻳﻌﺰﺏ ﻋﻦ ﺭﺑﻚ ﻣﻦ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺃﺻﻐﺮ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﺃﻛﱪ ﺇﻻ ﰲ ﻛﺘﺎﺏ‬
‫ﻣﺒﲔ" }ﻳﻮﻧﺲ‪ ،{ ٦١ :‬ﻭﺍﻵﻳﺎﺕ ﰲ ﺫﻟﻚ ﻛﺜﲑﺓ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ" ﻓﺈﻥ ﺍﻟﻔﻮﺯ ﻭﺍﻟﻨﺠﺎﺓ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﺈﻥ ﺗﻮﻟﻴﺘﻢ ﻓﺈﳕﺎ ﻋﻠﻰ ﺭﺳﻮﻟﻨﺎ‬
‫ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ﻳﻌﲏ‪ :‬ﻭﻗﺪ ﺃﺩﺍﻩ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻣﻦ ﺃﻭﺯﺍﺭﻛﻢ ﺷﻲﺀ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٢٢‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ‪٤-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺆﻣﻨﻮﻥ )‪ (١٣‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﻣﻦ ﺃﺯﻭﺍﺟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻋﺪﻭﺍ ﻟﻜﻢ‬
‫ﻓﺎﺣﺬﺭﻭﻫﻢ ﻭﺇﻥ ﺗﻌﻔﻮﺍ ﻭﺗﺼﻔﺤﻮﺍ ﻭﺗﻐﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ )‪ (١٤‬ﺇﳕﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻓﺘﻨﺔ ﻭﺍﷲ ﻋﻨﺪﻩ ﺃﺟﺮ‬
‫ﻋﻈﻴﻢ )‪(١٥‬‬
‫ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ‪:‬‬

‫ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺧﱪٌ ﻣﺘﻀﻤﻦ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻣﻌﲎ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺃﻱ‪ :‬ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ‪:‬‬
‫ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻭﻣﻦ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﻬﻮ ﺣﺴﺒﻪ }ﺍﻟﻄﻼﻕ‪ ،{ ٣ :‬ﻭﻋﻦ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬
‫ﺖ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻻ ﺣﻮ ﹶﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﻣﻦ ﻗﺎﻝ ‪ -‬ﻳﻌﲏ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ‪ :-‬ﺑﺴﻢ ﺍﷲ‪ ،‬ﺗﻮﻛﻠ ُ‬
‫ﻫُﺪﻳﺖ ﻭﻛﹸﻔﻴﺖ ﻭﻭُﻗﻴﺖ‪ ،‬ﻭﺗﻨﺤﻲّ ﻋﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻴﻘﻮﻝ ﺷﻴﻄﺎﻥ ﺁﺧﺮ‪ :‬ﻛﻴﻒ ﻟﻚ ﺑﺮﺟﻞ ﻗﺪ ﻫُﺪﻱ ﻭﻛﹸﻔﻲ ﻭﻭُﻗﻲ"‪ :‬ﺭﺑﻨﺎ‬
‫ﻋﻠﻴﻚ ﺗﻮﻛﻠﻨﺎ ﻭﺇﻟﻴﻚ ﺃ ﻧﺒﻨﺎ ﻭﺇﻟﻴﻚ ﺍﳌﺼﲑ )‪ (٤‬ﺭﺑﻨﺎ ﻻ ﲡﻌﻠﻨﺎ ﻓﺘﻨﺔ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﺭﺑﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ‬
‫} ﺍﳌﻤﺘﺤﻨﺔ‪ { ٤ :‬ﺁﻣﲔ‪.‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﻣﻦ ﺃﺯﻭﺍﺟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻋﺪﻭﺍ ﻟﻜﻢ ﻓﺎﺣﺬﺭﻭﻫﻢ‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﺍﻷﻭﻻﺩ ﻭﺍﻷﺯﻭﺍﺝ ﺃﻋﺪﺍﺀ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻣﻨﻬﻢ ﺃﻋﺪﺍﺀ‪ ،‬ﻓﺨﺬﻭﺍ ﺣﺬﺭﻛﻢ‪ ،‬ﻻ ﻳﺸﻐﻠﻮﻛﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻭﻻ ﳛﻀﻮﻛﻢ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻳﺎ ﺃﻳﻬﺎ‬
 ‫ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻠﻬﻜﻢ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻻ ﺃﻭﻻﺩﻛﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ }ﺍﳌﻨﺎﻓﻘﻮﻥ‪.{ ٩ :‬‬
‫ﻭﳌﺎ ﺃﻣﺮ ﺍﷲ ﺑﺎﳊﺬﺭ ﻣﻦ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﺃﺭﺷﺪ ﺇﱃ ﺍﻟﻌﻔﹾﻮ ﻭﺍﻟﺼﻔﺢ ﳌﺎ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻣﻦ ﺯﻻﺕ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺇﻥ ﺗﻌﻔﻮﺍ‬
‫ﻭﺗﺼﻔﺤﻮﺍ ﻭﺗﻐﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ‪.‬‬
‫ﻼ ﺳﺄﻟﻪ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺆﻻﺀ ﺭﺟﺎﻝ ﺃﺳﻠﻤﻮﺍ ﻣﻦ ﻣﻜﺔ ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ‬ ‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﻳﺄﺗﻮﺍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،-‬ﻓﺄﰉ ﺃﺯﻭﺍﺟﻬﻢ ﻭﺃﻭﻻﺩﻫﻢ ﺃﻥ ﻳَﺪَﻋَﻮﻫُﻢ‪ ،‬ﻓﻠﻤﺎ ﹶﺃﺗَﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺭﺃﻭﺍ ﺍﻟﻨﺎﺱ ﻗﺪ ﻓﻘﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻬﻤﻮﺍ ﺃﻥ ﻳﻌﺎﻗﺒﻮﻫﻢ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻭﺇﻥ ﺗﻌﻔﻮﺍ‬
‫ﻭﺗﺼﻔﺤﻮﺍ ﻭﺗﻐﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ‪.‬‬
‫ﰒ ﻛﺮﺭ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺍﻟﺘﺤﺬﻳﺮ ﻓﻘﺎﻝ‪ :‬ﺇﳕﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻓﺘﻨﺔ ﺃﻱ‪ :‬ﺍﺧﺘﺒﺎﺭ ﻣﻦ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻭﺍﺑﺘﻼﺀ ﳋﻠﻘﻪ‪:‬‬
‫ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ ﻭﻟﻴﻌﻠﻢ ﻣﻦ ﻳﻄﻴﻌﻪ ﻭﻣﻦ ﻳﻌﺼﻴﻪ‪.‬‬

‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﰊ ﺑﺮﻳﺪﺓ ﻳﻘﻮﻝ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﳜﻄﺐ ﻓﺠﺎﺀ ﺍﳊﺴ ُﻦ‬
‫ﻭﺍﳊﺴﲔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻋﻠﻴﻬﻤﺎ ﻗﻤﻴﺼﺎﻥ ﺃﲪﺮﺍ ِﻥ ﳝﺸﻴﺎﻥ ﻭﻳﻌﺜﺮﺍﻥ‪ ،‬ﻓﻨﺰﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬
‫ﺕ ﺇﱃ ﻫﺬﻳﻦ‬
‫ﻣﻦ ﺍﳌﻨﱪ ﻓﺤﻤﻠﻬﻤﺎ ﻓﻮﺿﻌﻬﻤﺎ ﺑﲔ ﻳﺪﻳﻪ ﰒ ﻗﺎﻝ‪ " :‬ﺻﺪﻕ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺇﳕﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻓﺘﻨﺔ‪ ،‬ﻧﻈﺮ ُ‬
‫ﺖ ﺣﺪﻳﺜﻲ ﻭﺭﻓﻌﺘُﻬﻤﺎ"‪.‬‬
‫ﱪ ﺣﱴ ﻗﻄﻌ ُ‬
‫ﺍﻟﺼﺒﻴﲔ ﳝﺸﻴﺎﻥ ﻭﻳﻌﺜﺮﺍﻥ‪ ،‬ﻓﻠﻢ ﺃﺻ ْ‬
‫ﻭﺧﺘﺎﻡ ﺍﻵﻳﺔ‪ :‬ﻭﺍﷲ ﻋﻨﺪﻩ ﺃﺟﺮ ﻋﻈﻴﻢ ﻳُﺸﻌﺮ ﺑﺄﻥ ﻣﺎ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ ﺧﲑٌ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪-‬‬
‫ﺗﻌﺎﱃ ‪ :-‬ﺍﳌﺎﻝ ﻭﺍﻟﺒﻨﻮﻥ ﺯﻳﻨﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ ﺧﲑ ﻋﻨﺪ ﺭﺑﻚ ﺛﻮﺍﺑﺎ ﻭﺧﲑ ﺃﻣﻼ } ﺍﻟﻜﻬﻒ‪ ،{ ٤٦ :‬ﻭﻛﻤﺎ‬
‫ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﺯﻳﻦ ﻟﻠﻨﺎﺱ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﲔ ﻭﺍﻟﻘﻨﺎﻃﲑ ﺍﳌﻘﻨﻄﺮﺓ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳋﻴﻞ ﺍﳌﺴﻮﻣﺔ‬
‫ﻭﺍﻷﻧﻌﺎﻡ ﻭﺍﳊﺮﺙ ﺫﻟﻚ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﷲ ﻋﻨﺪﻩ ﺣﺴﻦ ﺍﳌﺂﺏ‪ ،‬ﰒ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻗﻞ ﺃﺅﻧﺒﺌﻜﻢ ﲞﲑ ﻣﻦ ﺫﻟﻜﻢ‬
‫ﻟﻠﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻋﻨﺪ ﺭﻬﺑﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﺃﺯﻭﺍﺝ ﻣﻄﻬﺮﺓ ﻭﺭﺿﻮﺍﻥ ﻣﻦ ﺍﷲ ﻭﺍﷲ ﺑﺼﲑ ﺑﺎﻟﻌﺒﺎﺩ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٢٣‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ‪٥-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ )ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻭﺍﲰﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﻭﺃﻧﻔﻘﻮﺍ ﺧﲑﺍ ﻷﻧﻔﺴﻜﻢ ﻭﻣﻦ ﻳﻮﻕ ﺷﺢ ﻧﻔﺴﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ‬
‫ﺍﳌﻔﻠﺤﻮﻥ )‪ (١٦‬ﺇﻥ ﺗﻘﺮﺿﻮﺍ ﺍﷲ ﻗﺮﺿﺎ ﺣﺴﻨﺎ ﻳﻀﺎﻋﻔﻪ ﻟﻜﻢ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﻭﺍﷲ ﺷﻜﻮﺭ ﺣﻠﻴﻢ )‪ (١٧‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ }ﺍﻟﺘﻐﺎﺑﻦ‪.{ ١٨ - ١٣ :‬‬

‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻱ‪ :‬ﺟﻬﺪﻛﻢ ﻭﻃﺎﻗﺘﻜﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪" :-‬ﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ‬
‫ﺑﺄﻣﺮ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻭﺇﺫﺍ ﻬﻧﻴﺘﻜﻢ ﻋﻦ ﺷﻲﺀ ﻓﺎﺟﺘﻨﺒﻮﻩ"‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺎﺳﺨﺔﹲ ﻟﻠﱵ ﰲ‬
‫"ﺁﻝ ﻋﻤﺮﺍﻥ"‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﻧﺎﺳﺨﺔﹰ‪ ،‬ﻭﻟﻜﻨﻬﺎ‬
‫ﻣﻔﺴﺮﺓ‪ ،‬ﻓﻤﻦ ﺍﺗﻘﻰ ﺍﷲ ﻗﺪﺭ ﺟُﻬﺪﻩ ﻭﻃﺎﻗﺘﻪ ﻓﻘﺪ ﺍﺗﻘﻰ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﲣﺘﻠﻒ ﺍﻟﺘﻘﻮﻯ ﻣِﻦ ﻭﺍﺣ ٍﺪ ﻵﺧﺮ‪ ،‬ﺣﺴﺐ‬
‫ﺟﻬ ِﺪ ﻛﻞﱟ ﻭﻃﺎﻗﺘﻪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﻖّ ﺍﻟﺘﻘﻮﻯ‪ :‬ﺃﻥ ﻳُﻄﺎﻉ ﻓﻼ ﻳُﻌﺼﻰ‪ ،‬ﻭﺃﻥ ﻳُﺬﻛﺮ ﻓﻼ ﻳُﻨﺴﻰ‪،‬‬
‫ﻭﺃﻥ ﻳُﺸﻜﺮ ﻓﻼ ﻳُﻜﻔﺮ‪ ،‬ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻭﺍﲰﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﺃﻱ‪ :‬ﻛﻮﻧﻮﺍ ﻣﻨﻘﺎﺩﻳﻦ ﳌﺎ ﻳﺄﻣﺮﻛﻢ ﺑﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺍﲰﻌﻮﺍ‬
‫ﻭﻋﻮﺍ ﻭﺍﻋﻤﻠﻮﺍ‪ ،‬ﻭﻛﻮﻧﻮﺍ ﻛﻤﺎ ﻭﺻﻒ ﺍﷲ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ :‬ﻭﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮﻭﺍ ﺑﺂﻳﺎﺕ ﺭﻬﺑﻢ ﱂ ﳜﺮﻭﺍ ﻋﻠﻴﻬﺎ ﺻﻤﺎ ﻭﻋﻤﻴﺎﻧﺎ‪،‬‬
 ‫ﻛﻮﻧﻮﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻌﻮﻥ ﺃﺣﺴﻨﻪ‪ ،‬ﺇﻥ ﺍﳋﻄﺐ ﻛﺜﲑﺓ‪ ،‬ﻭﺍﳌﻮﺍﻋﻆ ﻛﺜﲑﺓ‪ ،‬ﻭﺍﻟﺪﺭﻭﺱ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺐ ﺃﻥ ﻛﺜﲑًﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺴﻤﻌﻮﻥ ﻟﻠﺜﻘﺎﻓﺔ‪ ،‬ﻳﺴﻤﻌﻮﻥ ﻟﻠﺘﺴﻠﻴﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻋﻨﺪﻫﻢ ﻧﻴﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ‬
‫ﺍﻟﻌﻤﻞ ﻗﻠﻴﻞ‪ ،‬ﻭﺍﻟﺴﺒ ُ‬
‫ﻋﻠﻰ ﻣﻦ ﻳﺴﻤﻊ ﺃﻥ ﻳﻌﻤﻞ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻣﺎ ﻳﺴﻤﻌﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺣﺠ ﹰﺔ ﻋﻠﻴﻪ‪.‬‬

‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻭﺍﲰﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﻭﺃﻧﻔﻘﻮﺍ ﺧﲑﺍ ﻷﻧﻔﺴﻜﻢ ﺃﻱ‪ :‬ﻭﺍﺑﺬﻟﻮﺍ ﳑﺎ ﺭﺯﻗﻜﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ‪،‬‬
‫ﻭﺃﺣﺴﻨﻮﺍ ﺇﱃ ﺧﻠﻖ ﺍﷲ ﻛﻤﺎ ﺃﺣﺴﻦ ﺍﷲ ﺇﻟﻴﻜﻢ‪ ،‬ﻭﺍﷲ ﻳﻌﺪﻛﻢ ﻣﻐﻔﺮﺓ ﻣﻨﻪ ﻭﻓﻀﻼ ﺇﻥ ﺃﻧﺘﻢ ﺃﻧﻔﻘﺘﻢ‪ ،‬ﻑ ﺃﻧﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻭﻻ ﺗﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻜﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ‪ ،‬ﻭﻣﻦ ﻳﻮﻕ ﺷﺢ ﻧﻔﺴﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ‪ .‬ﺇﻥ ﺍﻟﺸﺢ ﺩﺍﺀٌ ﺧﻄﲑ‪ ،‬ﻭﺷﺮﱞ ﻣﺴﺘﻄﲑ‪ ،‬ﻻ‬
‫ﳚﺘﻤﻊ ﻭﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺐ ﻋﺒﺪ ﺃﺑﺪًﺍ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪" :-‬ﻻ ﳚﺘﻤﻊ ﻏﺒﺎﺭٌ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺩﺧﺎ ﹸﻥ‬
‫ﺟﻬﻨﻢ ﰲ ﺟﻮﻑ ﻋﺒﺪ ﺃﺑﺪًﺍ‪ ،‬ﻭﻻ ﳚﺘﻤﻊ ﺍﻟﺸﺢ ﻭﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺐ ﻋﺒﺪ ﺃﺑﺪًﺍ"‪ .‬ﻭﻟﻘﺪ ﻛﺎﻥ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﳛﺬﺭ‬
‫ﺃﻣﺘﻪ ﻣﻦ ﺍﻟﺸﺢ ﻓﻴﻘﻮﻝ‪" :‬ﺍﺗﻘﻮﺍ ﺍﻟﻈﻠﻢ ﻓﺈﻥ ﺍﻟﻈﻠﻢ ﻇﻠﻤﺎﺕٌ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺍﺗﻘﻮﺍ ﺍﻟﺸﺢ ﻓﺈﻧﻪ ﺃﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ‪ ،‬ﲪﻠﻬﻢ‬
‫ﻋﻠﻰ ﺃﻥ ﺳﻔﻜﻮﺍ ﺩﻣﺎﺀﻫﻢ ﻭﺍﺳﺘﺤﻠﻮﺍ ﳏﺎﺭﻣﻬﻢ"‪.‬‬
‫ﳍﺬﺍ ﻛﻠﻪ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻭﻣﻦ ﻳﻮﻕ ﺷﺢ ﻧﻔﺴﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ ﻭﻟﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ ﻣﻦ‬
‫ﻼ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻗﲏ ﺷ ﺢّ ﻧﻔﺴﻲ‪ ،‬ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ‬‫ﺍﻟﺸﺢ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﺍﳍﻴﺎﺝ ﺍﻷﺳﺪﻱ‪ :‬ﻛﻨﺖ ﺃﻃﻮﻑ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻓﺮﺃﻳﺖ ﺭﺟ ﹰ‬
‫ﺖ ﺷﺢ ﻧﻔﺴﻲ ﱂ ﺃﺳﺮﻕ ﻭﱂ ﺃﺯْﻥ ﻭﱂ ﺃﻓﻌﻞ‪ .‬ﻭﺇﺫﺍ ﺍﻟﺮﺟﻞ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ‪.‬‬ ‫ﺖ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﱐ ﺇﺫﺍ ُﻭﻗِﻴ ُ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻘﻠ ُ‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻘﻴﻨﺎ ﺷﺢ ﺃﻧﻔﺴﻨﺎ‪.‬‬

‫ﰒ ﺗﻌﻮﺩ ﺍﻵﻳﺎﺕ ﻓﺘﺤﺚﹼ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﻄﺮﻳﻘﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺘﺴﻤﻲ ﺍﻹﻧﻔﺎﻕ ﻗﺮﺿًﺎ‪ ،‬ﻭﺗﻌﺪ ﺑﺘﻀﻌﻴﻔﻪ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺇﻥ‬
‫ﺗﻘﺮﺿﻮﺍ ﺍﷲ ﻗﺮﺿﺎ ﺣﺴﻨﺎ ﻳﻀﺎﻋﻔﻪ ﻟﻜﻢ ﺃﺿﻌﺎﻓﹰﺎ ﻛﺜﲑﺓ‪ ،‬ﺑﻴﻨﺘﻬﺎ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻳﻨﻔﻘﻮﻥ‬
‫ﺃﻣﻮﺍﳍﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻛﻤﺜﻞ ﺣﺒﺔ ﺃﻧﺒﺘﺖ ﺳﺒﻊ ﺳﻨﺎﺑﻞ ﰲ ﻛﻞ ﺳﻨﺒﻠﺔ ﻣﺎﺋﺔ ﺣﺒﺔ ﻭﺍﷲ ﻳﻀﺎﻋﻒ ﳌﻦ ﻳﺸﺎﺀ ﻭﺍﷲ ﻭﺍﺳﻊ ﻋﻠﻴﻢ‪،‬‬
‫ﻓﻔﻲ ﺗﺴﻤﻴﺔ ﺍﷲ ﺍﻹﻧﻔﺎﻕ ﻗﺮ ﺿًﺎ ﺣﺚ ﻟﻠﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ‪ ،‬ﻭﺗﺮﻏﻴﺐ ﳍﻢ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﻨﻔﻘﻮﻧﻪ ﻗﺮﺽٌ ﻣﺮﺩﻭﺩ‬
‫ﲞﻼﻑ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﺪ ﺑﺎﻟﻮﻓﺎﺀ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ ،-‬ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﻳﻨﺰﻝ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻟﺸﻄﺮ ﺍﻟﻠﻴﻞ‪ ،‬ﺃﻭ ﻟﺜﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻣﻦ ﻳﺪﻋﻮﱐ‬
‫ﻓﺎﺳﺘﺠﻴﺐ ﻟﻪ‪ ،‬ﺃﻭ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﻳُﻘﹾﺮﺽ ﻏﲑ ﻋﺪﱘ ﺃﻭ ﻇﻠﻮﻡ"‪ .‬ﻭﻣﻊ ﺍﻟﻮﻋﺪ ﺑﺎﻟﺘﻀﻌﻴﻒ ﻭﻋﺪ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ‬
‫ﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ‪ ،‬ﻭﻳﻜﻔﺮ ﻋﻨﻜﻢ ﺳﻴﺌﺎﺗﻜﻢ‪ ،‬ﻭﺍﷲ ﺷﻜﻮﺭ‪ ،‬ﳚﺰﻱ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ ﺑﺎﻟﻜﺜﲑ‪ ،‬ﻭﻫﻮ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪" -‬ﺣﻠﻴﻢ" ﻳﻌﻔﻮ‬
‫ﻭﻳﻐﻔﺮ‪ ،‬ﻭﻳﺘﺠﺎﻭﺯ ﻭﻳﺴﺘﺮ‪ ،‬ﻭﳝﻬﻞ ﻭﻻ ﻳﻌﺠﻞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻭﺭﺑﻚ ﺍﻟﻐﻔﻮﺭ ﺫﻭ ﺍﻟﺮﲪﺔ ﻟﻮ ﻳﺆﺍﺧﺬﻫﻢ ﲟﺎ ﻛﺴﺒﻮﺍ ﻟﻌﺠﻞ ﳍﻢ‬
‫ﺍﻟﻌﺬﺍﺏ ﺑﻞ ﳍﻢ ﻣﻮﻋﺪ‪.‬‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٢٤‬ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻓﺈﺫﺍ ﻧﻔﺦ‬
‫ﰲ ﺍﻟﺼﻮﺭ ﻧﻔﺨﺔ ﻭﺍﺣﺪﺓ )‪ (١٣‬ﻭﲪﻠﺖ ﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ﻓﺪﻛﺘﺎ ﺩﻛﺔ ﻭﺍﺣﺪﺓ )‪ (١٤‬ﻓﻴﻮﻣﺌﺬ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ )‪(١٥‬‬
‫ﻭﺍﻧﺸﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻓﻬﻲ ﻳﻮﻣﺌﺬ ﻭﺍﻫﻴﺔ )‪ (١٦‬ﻭﺍﳌﻠﻚ ﻋﻠﻰ ﺃﺭﺟﺎﺋﻬﺎ ﻭﳛﻤﻞ ﻋﺮﺵ ﺭﺑﻚ ﻓﻮﻗﻬﻢ ﻳﻮﻣﺌﺬ ﲦﺎﻧﻴﺔ )‪ (١٧‬ﻳﻮﻣﺌﺬ‬
‫ﺗﻌﺮﺿﻮﻥ ﻻ ﲣﻔﻰ ﻣﻨﻜﻢ ﺧﺎﻓﻴﺔ )‪ (١٨‬ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﻴﻘﻮﻝ ﻫﺎﺅﻡ ﺍﻗﺮﺀﻭﺍ ﻛﺘﺎﺑﻴﻪ )‪ (١٩‬ﺇﱐ ﻇﻨﻨﺖ ﺃﱐ ﻣﻼﻕ‬
‫ﺣﺴﺎﺑﻴﻪ )‪ (٢٠‬ﻓﻬﻮ ﰲ ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ )‪ (٢١‬ﰲ ﺟﻨﺔ ﻋﺎﻟﻴﺔ )‪ (٢٢‬ﻗﻄﻮﻓﻬﺎ ﺩﺍﻧﻴﺔ )‪ (٢٣‬ﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻫﻨﻴﺌﺎ ﲟﺎ ﺃﺳﻠﻔﺘﻢ‬
 ‫ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ )‪ (٢٤‬ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ )‪ (٢٥‬ﻭﱂ ﺃﺩﺭ ﻣﺎ ﺣﺴﺎﺑﻴﻪ )‪ (٢٦‬ﻳﺎ‬
‫ﻟﻴﺘﻬﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺎﺿﻴﺔ )‪ (٢٧‬ﻣﺎ ﺃﻏﲎ ﻋﲏ ﻣﺎﻟﻴﻪ )‪ (٢٨‬ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ )‪ (٢٩‬ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ )‪ (٣٠‬ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ‬
‫)‪ (٣١‬ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﺎ ﻓﺎﺳﻠﻜﻮﻩ )‪} "(٣٢‬ﺍﳊﺎﻗﺔ‪.{ ٣٣ - ١٣ :‬‬
‫ﻳﻘﻮﻝ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﳐﱪًﺍ ﻋﻦ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻧﻔﺨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺍﻟﺼﻮﺭ ﺧَﻠﹾﻖٌ ﻋﻈﻴﻢٌ ﻣﺜ ﹸﻞ ﺍﻟﺒﻮﻕ‪ ،‬ﻭﻗﺪ‬
‫ﺫﹸ ِﻛ َﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺛﺒﺖ ﰲ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﷲ ﻗﺪ ﻭﻛﻞ ﺑﻪ ﻣﻠﻜﹰﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻭﻫﻮ ﺇﺳﺮﺍﻓﻴﻞ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪-‬‬
‫‪ ،‬ﻭﺃﺧﱪ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻧﻪ ﻗﺪ ﺃﺧﺬ ﺃﻫﺒﺔ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻨﻔﺦ‪ ،‬ﻓﻘﺎﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪" :-‬ﻛﻴﻒ‬
‫ﺐ ﺍﻟﻘﺮْﻥ ﺍﻟﻘﺮﻥﹶ‪ ،‬ﻭﺣﻨﺎ ﺟﺒﻬﺘﻪ‪ ،‬ﻭﺃﺻﻐﻰ ﲰﻌﻪ‪ ،‬ﻳﻨﺘﻈﺮ ﺃﻥ ﻳُﺆ َﻣ َﺮ ﻓﻴﻨﻔﺦ؟ " ﻓﻜﺄﻥﹼ ﺫﻟﻚ ﹶﺛﻘﹸ ﹶﻞ ﻋﻠﻰ‬
‫ﺃﻧﻌﻢ ﻭﻗﺪ ﺍﻟﺘﻘﻢ ﺻﺎﺣ ُ‬
‫ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻓﻜﻴﻒ ﻧﻔﻌ ﹸﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭ ﻧﻘﻮﻝ؟ ﻗﺎﻝ‪" :‬ﻗﻮﻟﻮﺍ‪ :‬ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻋﻠﻰ ﺍﷲ ﺗﻮﻛﻠﻨﺎ"‪.‬‬
‫}ﺻﺤﻴﺢ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.{ ٤- ٤٢- ٢٥٤٨ :‬‬

‫ﻭﺍﻟﻨﻔﺦ ﻣﺮﺗﺎﻥ‪ :‬ﻧﻔﺨﺔ ﺍﻹﻣﺎﺗﺔ‪ ،‬ﻭﻧﻔﺨﺔ ﺍﻹﺣﻴﺎﺀ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻓﺼﻌﻖ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﻦ ﰲ‬
‫ﺍﻷﺭﺽ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﰒ ﻧﻔﺦ ﻓﻴﻪ ﺃﺧﺮﻯ ﻓﺈﺫﺍ ﻫﻢ ﻗﻴﺎﻡ ﻳﻨﻈﺮﻭﻥ" }ﺍﻟﺰﻣﺮ {‪ ،‬ﻭﺑﲔ ﺍ ﻟﻨﻔﺨﺘﲔ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪" :-‬ﻣﺎ ﺑﲔ ﺍﻟﻨﻔﺨﺘﲔ ﺃﺭﺑﻌﻮﻥ" ﻗﻴﻞ‬
‫ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣًﺎ؟ ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﹶﺃَﺑﻴْﺖ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺃﺭﺑﻌﻮﻥ ﺷﻬﺮًﺍ؟ ﻗﺎﻝ‪" :‬ﺃﺑﻴﺖ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ؟ ﻗﺎﻝ‪ :‬ﺃﺑﻴﺖ"‪} .‬ﻣﺘﻔﻖ‬
‫ﻋﻠﻴﻪ {‪.‬‬
‫ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻧﻔﺨﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﻧﻔﺨﺔ ﺍﻟﻔﺰﻉ ﻭﺍﻹﻣﺎﺗﺔ ﺣﺼﻞ ﻬﺑﺎ ﺗﻐﲑ ﻋﻈﻴﻢٌ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﻭﲪﻠﺖ ﺍﻷﺭﺽ‬
‫ﻭﺍﳉﺒﺎﻝ ﻓﺪﻛﺘﺎ ﺩﻛﺔ ﻭﺍﺣﺪﺓ )‪ (١٤‬ﻓﻴﻮﻣﺌﺬ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ ﺃﻱ‪ :‬ﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺍﻟﻮﺍﻗﻌﺔ ﺛﺎﻟﺚ ﺍﺳ ﹴﻢ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﱵ‬
‫ﺃﻃﻠﻘﺖ ﻋﻠﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻓﻘﺪ ﺳﺒﻖ ﺗﺴﻤﻴﺘﻪ ﺑﺎﳊﺎﻗﺔ ﻭﺍﻟﻘﺎﺭﻋﺔ‪ ،‬ﰒ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻫﻨﺎ ﺍﻟﻮﺍﻗﻌﺔ ﻟﺘﺤﻘﹼﻖ ﻛﻮﻧﻪ‬
‫ﻭﻭﺟﻮﺩﻩ‪ ،‬ﻭﺍﻧﺸﻘﺖ ﺍﻟﺴﻤﺎﺀ ﺑﺴﺒﺐ ﺍﻟﻨﻔﺦ ﻓﻬﻲ ﻳﻮﻣﺌﺬ ﻭﺍﻫﻴﺔ ﺃﻱ ﺿﻌﻴﻔﺔ ﺑﻌﺪ ﺷﺪّﻬﺗﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻓﻜﻴﻒ‬
‫ﺗﺘﻘﻮﻥ ﺇﻥ ﻛﻔﺮﰎ ﻳﻮﻣﺎ ﳚﻌﻞ ﺍﻟﻮﻟﺪﺍﻥ ﺷﻴﺒﺎ )‪ (١٧‬ﺍﻟﺴﻤﺎﺀ ﻣﻨﻔﻄﺮ ﺑﻪ ﻛﺎﻥ ﻭﻋﺪﻩ ﻣﻔﻌﻮﻻ }ﺍﳌﺰﻣﻞ‪ ،{ ١٨ ،١٧ :‬ﻓﺈﺫﺍ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻧﻔﻄﺮﺕ ﻭﺍﻧﺸﻘﺖ‪ ،‬ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻨﻔﺨﺔ‪ ،‬ﻓﻜﻴﻒ ﺑﻜﻢ ﺃﻧﺘﻢ ﻣﻌﺸﺮ ﺍﻟﻨﺎﺱ؟!‬

‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺍﳌﻠﻚ ﻋﻠﻰ ﺃﺭﺟﺎﺋﻬﺎ" ﻳﻌﲏ‪ :‬ﺇﺫﺍ ﺍﻧﺸﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻗﺎﻣﺖ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺣﺎﻓﺎﻬﺗﺎ‪ ،‬ﻳﺮﺩّﻭﻥ ﺍﻟﺸﺎﺭﺩ‪،‬‬
‫ﻭﻳﺪﻓﻌﻮﻥ ﺍﳍﺎﺭﺏ‪ ،‬ﻭﳛﻤﻞ ﻋﺮﺵ ﺭﺑﻚ ﻓﻮﻗﻬﻢ ﻳﻮﻣﺌﺬ ﲦﺎﻧﻴﺔ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻗﺪ ﺣﺪّﺙ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬
‫ﻋﻦ ﻋﻈﻤﺔ ﺧﻠﻘﻬﻢ ﻓﻘﺎﻝ‪" :‬ﺃﹸﺫِﻥ ﱄ ﺃﻥ ﺃﺣﺪّﺙ ﻋﻦ ﻣﻠﻚ ﻣﻦ ﲪﻠﺔ ﺍﻟﻌﺮﺵ ﺃﻥ ﻣﺎ ﺑﲔ ﺷﺤﻤﺔ ﺃﺫﻧﻪ ﺇﱃ ﻋﺎﺗﻘﻪ ﻣﺴﲑﺓ‬
‫ﺳﺒﻌﻤﺎﺋﺔ ﻋﺎﻡ"‪} .‬ﺻﺤﻴﺢ‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪ .{ ١٣- ٣٦ ،٤٧٠١ :‬ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﻳﻮﻣﺌﺬ ﺗﻌﺮﺿﻮﻥ ﻻ ﲣﻔﻰ ﻣﻨﻜﻢ‬
‫ﺧﺎﻓﻴﺔ" ﺃﻱ‪ :‬ﺗﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺍﳌﻠﻚ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻋﺮﺿﻮﺍ ﻋﻠﻰ ﺭﺑﻚ ﺻﻔﺎ" }ﺍﻟﻜﻬﻒ‪،{٤٨ :‬‬
‫ﺐ ﺍﻷﺳﺮﺍﺭ‪،‬‬‫ﻑ ﺍﳉﺴﺪ‪ ،‬ﻭﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻷﺳﺘﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺠ ُ‬ ‫"ﻻ ﲣﻔﻰ ﻣﻨﻜﻢ ﺧﺎﻓﻴﺔ"‪ ،‬ﻓﺎﻟﻜﻞ ﻣﻜﺸﻮﻑٌ‪ ،‬ﻣﻜﺸﻮ ُ‬
‫ﻭﺗﺘﻌﺮّﻯ ﺍﻟﻨﻔﻮﺱ ﻭُﺗ َﻌﺮﱠﻯ ﺍﻷﺟﺴﺎﺩ‪ ،‬ﻭﺗﱪﺯ ﺍﻟﻐﻴﻮﺏ ﺑﺮﻭﺯ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﻳﺘﺠﺮﺩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣَﻴْﻄﺘﻪ ﻭﻣﻦ ﻣﻜﺮﻩ ﻭﻣﻦ ﺗﺪﺑﲑﻩ‬
‫ﺼﺎ ﺃﻥ ﻳﺴﺘﺮﻩ ﺣﱴ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﺎ ﺃﻗﺴﻰ ﺍﻟﻔﻀﻴﺤﺔ ﻋﻠﻰ ﺍﳌﻸ ﻭﻣﺎ ﺃﺧﺰﺍﻫﺎ ﻋﻠﻰ‬ ‫ﻭﻣﻦ ﺷﻌﻮﺭﻩ‪ ،‬ﻭﻳﻔﺘﻀﺢ ﻣﻨﻪ ﻣﺎ ﻛﺎﻥ ﺣﺮﻳ ً‬
‫ﻋﻴﻮﻥ ﺍﳉﻤﻮﻉ! ﺃﻣﺎ ﻋﲔ ﺍﷲ ﻓﻜﻞﹼ ﺧﺎﻓﻴﺔ ﻣﻜﺸﻮﻓﺔﹲ ﳍﺎ ﰲ ﻛﻞﹼ ﺁﻥ‪ ،‬ﻭﻟﻜﻦ ﻟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺸﻌﺮ ﻬﺑﺬﺍ ﺣﻖّ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﻭﻫﻮ‬
‫ﻼ ﻭﻫﻮ ﳎﺮﺩ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﺑﺎﺭﺯ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﺍﻷﺭﺽ‬ ‫ﳐﺪﻭﻉ ﺑﺴﺘﻮﺭ ﺍﻷﺭﺽ‪ ،‬ﻓﻬﺎ ﻫﻮ ﺫﺍ ﻳﺸﻌﺮ ﺑﻪ ﻛﺎﻣ ﹰ‬
‫ﻣﺪﻛﻮﻛ ﹲﺔ ﻣﺴﻮّﺍﺓ ﻻ ﲢﺠﺐ ﺷﻴﺌﹰﺎ ﻭﺭﺍﺀ ﻧﺘﻮ ٍﺀ ﻭﻻ ﺑﺮﻭﺯ‪ ،‬ﻭﺍﻟﺴﻤﺎﺀ ﻣﺘﺸﻘﻘﺔ ﻭﺍﻫﻴﺔ ﻻ ﲢﺠﺐ ﻭﺭﺍﺀﻫﺎ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﺍﻷﺟﺴﺎﻡ‬
‫ﻣﻌﺮّﺍﺓ ﻻ ﻳﺴﺘﺮﻫﺎ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ ﻛﺬﻟﻚ ﻣﻜﺸﻮﻓﺔ ﻟﻴﺲ ﻣﻦ ﺩﻭﻬﻧﺎ ﺳﺘﺮ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺳﺮ‪.‬‬
 ‫ﻓﺎﻟﻠﻬﻢ ﺍﺳﺘﺮﻧﺎ ﺑﺴﺘﺮﻙ "ﻳﻮﻡ ﺗﺒﻠﻰ ﺍﻟﺴﺮﺍﺋﺮ" }ﺍﻟﻄﺎﺭﻕ‪ ،{ ٩ :‬ﻓﺈﺫﺍ ﻋُﺮﹺﺽ ﺍﻟﻌﺒﺎ ُﺩ ﻋﻠﻰ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻛﺎﻧﻮﺍ ﻓﺮﻳﻘﲔ‪:‬‬
‫"ﻓﺮﻳﻖ ﰲ ﺍﳉﻨﺔ ﻭﻓﺮﻳﻖ ﰲ ﺍﻟﺴﻌﲑ" }ﺍﻟﺸﻮﺭﻯ‪،{ ٧ :‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٢٥‬ﺍﳊﺎﻗﺔ ‪٢-‬‬
‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ "ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ‬
‫ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﻴﻘﻮﻝ ﻫﺎﺅﻡ ﺍﻗﺮﺀﻭﺍ ﻛﺘﺎﺑﻴﻪ" )‪ " (١٩‬ﺇﱐ ﻇﻨﻨﺖ ﺃﱐ ﻣﻼﻕ ﺣﺴﺎﺑﻴﻪ )‪ (٢٠‬ﻓﻬﻮ ﰲ ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ )‪ (٢١‬ﰲ‬
‫ﺟﻨﺔ ﻋﺎﻟﻴﺔ )‪ (٢٢‬ﻗﻄﻮﻓﻬﺎ ﺩﺍﻧﻴﺔ )‪ (٢٣‬ﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻫﻨﻴﺌﺎ ﲟﺎ ﺃﺳﻠﻔﺘﻢ ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ"‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺘﺎﺏ ﻛﺘﺎﺏ‬
‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻟﻜﻞﱢ ﻋﺒ ٍﺪ ﻛﺘﺎﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﺃﻟﺰﻣﻨﺎﻩ ﻃﺎﺋﺮﻩ ﰲ ﻋﻨﻘﻪ ﻭﳔﺮﺝ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﺘﺎﺑﺎ‬
‫ﻳﻠﻘﺎﻩ ﻣﻨﺸﻮﺭﺍ‪ ،‬ﺍﻗﺮﺃ ﻛﺘﺎﺑﻚ ﻛﻔﻰ ﺑﻨﻔﺴﻚ ﺍﻟﻴﻮﻡ ﻋﻠﻴﻚ ﺣﺴﻴﺒﺎ" }ﺍﻹﺳﺮﺍﺀ‪ ،{ ١٤ ،١٣ :‬ﻓﻠﻜﻞﹼ ﻋﺒ ٍﺪ ﻛﺘﺎﺏ‪ ،‬ﻓﺈﺫﺍ ﺣُﺸﺮ‬
‫ﺏ ﰲ ﻳﺪ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﺍﻵﺧﺬ ﺑﻴﻤﻴﻨﻪ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻨﺎﺟﻲ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ‬ ‫ﺍﻟﻌﺒﺎ ُﺩ ﺗﻄﺎﻳﺮﺕ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺣﱴ ﻳﻘﻊ ﻛﻞﹼ ﻛﺘﺎ ﹴ‬
‫ُﺗ ﹾﻄﻮَﻯ ﴰﺎﻟﹸﻪ ﻭﺭﺍ َﺀ ﻇﻬﺮﻩ ﻓﻴﺄﺧﺬ ﻬﺑﺎ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺸﻘﻲ ﺍﳍﺎﻟﻚ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﻴﻘﻮﻝ ﻟﻜﻞﹼ َﻣ ْﻦ ﻟﻘﻴﻪ‪ :‬ﻫﺎﺅﻡ‬
‫ﺖ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﲏ ﳏﺎﺳﺐٌ‬ ‫ﺍﻗﺮﺀﻭﺍ ﻛﺘﺎﺑﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻻﻋﺘﻘﺎﺩﻩ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﺴﻮﺅﻩ‪ ،‬ﺇﱐ ﻇﻨﻨﺖ ﺃﱐ ﻣﻼﻕ ﺣﺴﺎﺑﻴﻪ ﺃﻱ ﻛﻨ ُ‬
‫ﺑﻌﻤﻠﻲ ﻭﻣَﺠﺰﻱﱞ ﺑﻪ‪ ،‬ﻓﺎﺗﻘﻴﺖ ﺍﶈﺎﺭﻡ‪ ،‬ﻭﺍﺟﺘﻬﺪﺕ ﰲ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻓﺎﻟﻈﻦّ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻴﻘﲔ‪ ،‬ﻷﻥ ﺍﻟﻈﻦّ ﺍﻟﺬﻱ ﻫﻮ ﲟﻌﲎ ﺍﻟﺸﻚ‬
‫ﻻ ﻳﺴﻤﻦ ﻭﻻ ﻳﻐﲏ ﻣﻦ ﺟﻮﻉ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻓﻬﻮ ﰲ ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ" ﺃﻱ ﻣﺮﺿﻴﺔ ﰲ ﺟﻨﺔ ﻋﺎﻟﻴﺔ ﺃﻱ ﺭﻓﻴﻌﺔﹲ ﻗﺼﻮﺭُﻫﺎ‪،‬‬
‫ﺣﺴﺎ ﹸﻥ ﺻﻮﺭﻫﺎ‪ ،‬ﻧﻌﻴﻤﺔﹲ ﺩﻭﺭُﻫﺎ‪ ،‬ﺩﺍﺋﻢٌ ﺣﺒﻮﺭُﻫﺎ‪ ،‬ﻗﻄﻮﻓﻬﺎ ﺩﺍﻧﻴﺔ ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻣﺘﻜﺌﲔ ﻋﻠﻰ ﻓﺮﺵ ﺑﻄﺎﺋﻨﻬﺎ ﻣﻦ‬
‫ﺇﺳﺘﱪﻕ ﻭﺟﲎ ﺍﳉﻨﺘﲔ ﺩﺍﻥ" }ﺍﻟﺮﲪﻦ‪ ،{ ٥٤ :‬ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺩﺍﻧﻴﺔ ﻋﻠﻴﻬﻢ ﻇﻼﳍﺎ ﻭﺫﻟﻠﺖ ﻗﻄﻮﻓﻬﺎ ﺗﺬﻟﻴﻼ"‬
‫}ﺍﻹﻧﺴﺎﻥ‪ ،{١٤ :‬ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﻨﻌﻴﻢ ﺍﳊﺴّﻲ ﻓﺎﳌﻼﺋﻜﺔ ﻳﺪﺧﻠﻮﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﻛﻞ ﺑﺎﺏ ﻳﻘﻮﻟﻮﻥ ﳍﻢ‪" :‬ﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻫﻨﻴﺌﺎ‬
‫ﲟﺎ ﺃﺳﻠﻔﺘﻢ ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ" ﲟﻌﲎ " ﺇﻥ ﻫﺬﺍ ﻛﺎﻥ ﻟﻜﻢ ﺟﺰﺍﺀ ﻭﻛﺎﻥ ﺳﻌﻴﻜﻢ ﻣﺸﻜﻮﺭﺍ" }ﺍﻹﻧﺴﺎﻥ‪ ،{ ٢٢ :‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﻳﺎﻡ‬
‫ﺍﳋﺎﻟﻴﺔ ﻳﻌﲏ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﳛﺪّﺛﻨﺎ ﺍﷲ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﳓﻦ ﻣﺎﺯﻟﻨﺎ ﻓﻴﻬﺎ‪ ،‬ﳛﺪﺛﻨﺎ ﻋﻨﻬﺎ ﺑﻠﻔﻆ ﺍﳌﺎﺿﻲ ﻷﻥ‬
‫ﺯﻭﺍﳍﺎ ﻗﺮﻳﺐ‪ ،‬ﻭﻫﻮ ﻣﺘﺤﻘﻖ‪ ،‬ﻓﻬﻮ ﳛﺪﺛﻨﺎ ﻋﻨﻬﺎ ﻭﻛﺄﻬﻧﺎ ﻗﺪ ﺯﺍﻟﺖ ﻓﻌ ﻼﹰ‪ ،‬ﻭﻛﺄﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﻗﺪ ﺗﺒﻮﺃﻭﺍ ﻣﻨﺎﺯﳍﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺄﻥ‬
‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ‬

‫ﻗﺪ ﺗﺒﻮﺃﻭﺍ ﻣﻨﺎﺯﳍﻢ ﻓﻴﻬﺎ‪ ،‬ﺣﱴ ﻻ ﻳﻄﻮﻝ ﺑﺎﻹﻧﺴﺎﻥ ﺃﻣﻞﹲ‪ ،‬ﻓﻴﻘﻌﺪﻩ ﻋﻦ ﺧﲑ ﺍﻟﻌﻤﻞ‪ .‬ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ‪:‬‬
‫ﺧﺮﺝ ﺍﺑ ُﻦ ﻋﻤﺮ ﰲ ﺑﻌﺾ ﻧﻮﺍﺣﻲ ﺍﳌﺪﻳﻨﺔ ﻭﻣﻌﻪ ﺃﺻﺤﺎﺏٌ ﻟﻪ‪ ،‬ﻭﻭﺿﻌﻮﺍ ﺳُﻔﺮ ﹰﺓ ﳍﻢ‪ ،‬ﻓﻤﺮّ ﻬﺑﻢ ﺭﺍﻋﻲ ﻏﻨﻢ‪ ،‬ﻓﺴﻠﻢ ﻓﻘﺎﻝ ﺍﺑﻦ‬
‫ﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴُﻔﺮﺓ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﱐ ﺻﺎﺋﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﺗﺼﻮ ُﻡ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‬ ‫ﺻ ْ‬
‫ﻋﻤﺮ‪ :‬ﻫﻠﻢ ﻳﺎ ﺭﺍﻋﻲ‪ ،‬ﻫﻠﻢ ﻓﹶﺄ ِ‬
‫ﺍﳊﺎﺭّ ﺍﻟﺸﺪﻳﺪ َﺳﻤُﻮﻣﻪ‪ ،‬ﻭﺃﻧﺖ ﰲ ﻫﺬﻩ ﺍﳉﺒﺎﻝ ﺗﺮﻋﻰ ﻫﺬﻩ ﺍﻟﻐﻨﻢ؟ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻧّﻲ ﻭﺍﷲ ﺃﺑﺎﺩ ُﺭ ﺃﻳﺎﻣﻲ ﺍﳋﺎﻟﻴﺔ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ‬
‫ﻋﻤﺮ ‪ -‬ﻭﻫﻮ ﻳﺮﻳ ُﺪ ﺃﻥ ﳜﺘﱪ ﻭﺭﻋﻪ ‪ :-‬ﻓﻬﻞ ﻟﻚ ﺃﻥ ﺗﺒﻴﻌﻨﺎ ﺷﺎ ﹰﺓ ﻣﻦ ﻏﻨﻤﻚ ﻫﺬﻩ ﻓﻨﻌﻄﻴﻚ ﲦﻨﻬﺎ ﻭﻧﻌﻄﻴﻚ ﻣﻦ ﳊﻤﻬﺎ ﻓﺘﻔﻄﺮ‬
‫ﻼ ﺇﺫﺍ ﻓﻘﺪﻫﺎ ﻓﻘﻠﺖ ﺃﻛﻠﻬﺎ‬ ‫ﻋﻠﻴﻬﺎ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﱄ ﺑﻐﻨﻢ‪ ،‬ﺇﻬﻧﺎ ﻏﻨﻢ ﺳﻴﺪﻱ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻓﻤﺎ ﻋﺴﻰ ﺳﻴّﺪﻙ ﻓﺎﻋ ﹰ‬
‫ﺍﻟﺬﺋﺐ؟ ﻓﻮﻟﹼﻰ ﺍﻟﺮﺍﻋﻲ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺭﺍﻓﻊٌ ﺇﺻﺒﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻓﺄﻳﻦ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻓﺠﻌﻞ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﺩﺩ ﻗﻮﻝ‬
‫ﺍﻟﺮﺍﻋﻲ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ‪ :‬ﻓﺄﻳﻦ ﺍﷲ؟ ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺚ ﺇﱃ ﻣﻮﻻﻩ ﻓﺎﺷﺘﺮﻯ ﻣﻨﻪ ﺍﻟﻐﻨﻢ ﻭﺍﻟﺮﺍﻋﻲ‪ ،‬ﻓﺄﻋﺘﻖ‬
‫ﺍﻟﺮﺍﻋﻲ ﻭﻭﻫﺐ ﻣﻨﻪ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻓﻴﺎ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﺣﺎﺳﺒﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻗﺒﻞ ﺃﻥ ﲢﺎﺳﺒﻮﺍ‪ ،‬ﻭﺯﻧﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻗﺒﻞ ﺃﻥ ﺗﻮﺯﻧﻮﺍ‪ ،‬ﻓﺈﻧﻪ ﺃﺧﻒّ ﻋﻠﻴﻜﻢ ﰲ ﺍﳊﺴﺎﺏ ﻏﺪًﺍ ﺃﻥ‬
‫ﲢﺎﺳﺒﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺗﺰﻳﻨﻮﺍ ﻟﻠﻌﺮﺽ ﺍﻷﻛﱪ ﻳﻮﻣﺌﺬ ﺗﻌﺮﺿﻮﻥ ﻻ ﲣﻔﻰ ﻣﻨﻜﻢ ﺧﺎﻓﻴﺔ‪.‬‬
 ‫ﺖ ﺁﺧﺬﹰﺍ ﺑﻴﺪ ﺍﺑﻦ ﻋﻤ َﺮ ﺇﺫ ﻋﺮﺽ ﻟﻪ ﺭﺟﻞﹲ ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﳏﺮﺯ ﻗﺎﻝ‪ :‬ﻛﻨ ُ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﻮﻝ ﰲ ﺍﻟﻨﺠﻮﻯ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﻮﻝ‪" :‬ﺇﻥ ﺍ ﷲ ُﻳﺪْﱐ‬
‫ﻑ‬
‫ﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮ ُ‬ ‫ﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮ ُ‬‫ﺍﳌﺆﻣ َﻦ ﻓﻴﻀ ُﻊ ﻋﻠﻴﻪ ﻛﻨﻔﹶﻪ ﻭﻳﺴﺘﺮُﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻳﻘﺮﱢﺭﻩ ﺑﺬﻧﻮﺑﻪ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺃﺗﻌﺮ َ‬
‫ﺫﻧﺐ ﻛﺬﺍ؟ ﺣﱴ ﺇﺫﺍ ﻗﺮّﺭﻩ ﺑﺬﻧﻮﺑﻪ ﻭﺭﺃﻯ ﰲ ﻧﻔﺴﻪ ﺃﻥ ﻗﺪ ﻫﻠﻚ ﻗﺎﻝ‪ :‬ﺳﺘﺮﻬﺗﺎ ﻋﻠﻴﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻧﺎ ﺃﻏﻔﺮﻫﺎ ﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﰒ‬
‫ﻳُﻌﻄﻰ ﻛﺘﺎﺏ ﺣﺴﻨﺎﺗﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻭ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻓﻴﻘﻮﻝ ﺍﻷﺷﻬﺎﺩ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺭﻬﺑﻢ‪ ،‬ﺃﻻ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ‬
‫ﺍﻟﻈﺎﳌﲔ"‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٢٦‬ﺍﳊﺎﻗﺔ ‪٣-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫"ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ )‪ (٢٥‬ﻭﱂ ﺃﺩﺭ ﻣﺎ ﺣﺴﺎﺑﻴﻪ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻳﻈﻦ ﻳﻮﻣًﺎ ﺃﻧﻪ ﳏﺎﺳﺐ‬
‫ﺑﺄﻋﻤﺎﻟﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﻭﺭﺍﺀ ﻇﻬﺮﻩ )‪ (١٠‬ﻓﺴﻮﻑ ﻳﺪﻋﻮ ﺛﺒﻮﺭﺍ )‪ (١١‬ﻭﻳﺼﻠﻰ ﺳﻌﲑﺍ‬
‫)‪ (١٢‬ﺇﻧﻪ ﻛﺎﻥ ﰲ ﺃﻫﻠﻪ ﻣﺴﺮﻭﺭﺍ )‪ "(١٣‬ﺇﻧﻪ ﻇﻦ ﺃﻥ ﻟﻦ ﳛﻮﺭ ﺃﻱ‪ :‬ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻻ ﻳﺮﺟﻊ ﺇﱃ ﺍﷲ ﻭﻻ ﻳﻌﻴﺪﻩ ﺑﻌﺪ ﻣﻮﺗﻪ‪،‬‬
‫ﻓﻠﻤﺎ ﺭﺃﻯ ﻣﺎ ﱂ ﳛﺴﺐ ﺣﺴﺎﺑﻪ ﱂ ﳚﺪ ﺇﻻ ﺃﻥ ﻳﺘﻤﲎ ﺍﳌﻮﺕ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﳌﻮﺕ ﺃﻛﺮﻩ ﺇﻟﻴﻪ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻟﻴﺘﻬﺎ‬
‫ﻼ ﻓﻼ ﻳﻌﻮﺩ ﺑﻌﺪﻫﺎ ﺷﻴﺌﹰﺎ‪ ،‬ﰒ ﲢﺴّﺮ ﻋﻠﻰ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻋﻪ ﲟﺎﻟﻪ ﻭﻻ ﺟﺎﻫﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ‬
‫ﻛﺎﻧﺖ ﺍﻟﻘﺎﺿﻴﺔ ﺍﻟﱵ ﺗﻨﻬﻲ ﻭﺟﻮﺩﻩ ﺃﺻ ﹰ‬
‫ﺃﻏﲎ ﻋﲏ ﻣﺎﻟﻴﻪ )‪ (٢٨‬ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ‪ ،‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻃﺎﳌﺎ ﺫﻛﹼﺮ ﻬﺑﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻷﺛﺮﻳﺎﺀ ﻭﺍﻟﻮﺟﻬﺎﺀ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻧﺴﻮﻫﺎ ﺃﻭ‬
‫ﺗﻨﺎﺳﻮﻫﺎ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ " :-‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﻦ ﺗﻐﲏ ﻋﻨﻬﻢ ﺃﻣﻮﺍﳍﻢ ﻭﻻ ﺃﻭﻻﺩﻫﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﹰﺎ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﻭﻗﻮﺩ ﺍﻟﻨﺎﺭ"‬
‫}ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،{ ١٠ :‬ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺃﻣﺎ ﻣﻦ ﲞﻞ ﻭﺍﺳﺘﻐﲎ )‪ (٨‬ﻭﻛﺬﺏ ﺑﺎﳊﺴﲎ )‪ (٩‬ﻓﺴﻨﻴﺴﺮﻩ ﻟﻠﻌﺴﺮﻯ )‪(١٠‬‬
‫ﻭﻣﺎ ﻳﻐﲏ ﻋﻨﻪ ﻣﺎﻟﻪ ﺇﺫﺍ ﺗﺮﺩﻯ }ﺍﻟﻠﻴﻞ‪.{ ١٩ - ١٨ :‬‬

‫ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﻣﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻻ ﺃﻭﻻﺩﻛﻢ ﺑﺎﻟﱵ ﺗﻘﺮﺑﻜﻢ ﻋﻨﺪﻧﺎ ﺯﻟﻔﻰ ﺇﻻ ﻣﻦ ﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﺎ ﻓﺄﻭﻟﺌﻚ ﳍﻢ ﺟﺰﺍﺀ‬
‫ﺍﻟﻀﻌﻒ ﲟﺎ ﻋﻤﻠﻮﺍ ﻭﻫﻢ ﰲ ﺍﻟﻐﺮﻓﺎﺕ ﺁﻣﻨﻮﻥ" }ﺳﺒﺄ‪.{ ٣٧ :‬‬
‫ﻭﻣِﻦ ﺩﻋﺎﺀ ﺍﳋﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪" :-‬ﻭﻻ ﲣﺰﱐ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ )‪ (٨٧‬ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨﻮﻥ )‪ (٨٨‬ﺇﻻ ﻣﻦ‬
‫ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ" }ﺍﻟﺸﻌﺮﺍﺀ‪.{ ٨٩ - ٨٧ :‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪" :‬ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ" ﻓﻘﺪ ﻳُﺮﺍﺩ ﺑﺎﻟﺴﻠﻄﺎﻥ ﺍﳉﺎﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﲢﺴﱡﺮًﺍ ﻋﻠﻰ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻋﻪ ﲜﺎﻫﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﻌﺼﻴﺐ‪ ،‬ﻭﻫﺬﻩ ﺃﻳﻀًﺎ ﺣﻘﻴﻘﺔ ﻃﺎﳌﺎ ﻧﺒﻪ ﻋﻠﻴﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،-‬ﻓﻠﻘﺪ ﻛﺎﻥ ﻳﻬﻠﻞ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻬﺑﺬﻩ‬
‫ﺍﻟﻜﻠﻤﺎﺕ‪" :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪ ،‬ﺍﻟﻠﻬﻢ ﻻ ﻣﺎﻧﻊ ﳌﺎ‬
‫ﺃﻋﻄﻴﺖ‪ ،‬ﻭﻻ ﻣﻌﻄﻲ ﳌﺎ ﻣﻨﻌﺖ‪ ،‬ﻭﻻ ﻳﻨﻔﻊ ﺫﺍ ﺍﳉﺪ ﻣﻨﻚ ﺍﳉﺪ"‪} .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ {‪.‬‬
‫ﻭﺍﳉﺪّ ﻫﻮ ﺍﳊﻆﹼ ﻭﺍﻟﻐﲎ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻨﻔﻊ ﺫﺍ ﺍﳊﻆﹼ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻣﻨﻚ‬
‫ﺣﻈﹼﻪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻨﺠﻴﻪ ﺣﻈﹼﻪ ﻣﻨﻚ‪ ،‬ﻭﺇﳕﺎ ﻳﻨﻔﻌﻪ ﻭﻳﻨﺠﻴﻪ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪.‬‬
‫ﻭﻗﺪ ﻳﺮﺍ ُﺩ ﺑﺎﻟﺴﻠﻄﺎﻥ ﺍﳊﺠ ﹸﺔ ﻭﺍﻟﱪﻫﺎﻥ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ ﺃﻱ‪ :‬ﺑﻄﻠﺖ ﺣﺠﱵ‪ ،‬ﻭﺿﺎﻉ ﺑﺮﻫﺎﱐ‪ ،‬ﻭﺛﺒﺖ‬
‫ﺧﻄﺌﻲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻭﺍﻟﺬﻳﻦ ﳛﺎﺟﻮﻥ ﰲ ﺍﷲ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺍﺳﺘﺠﻴﺐ ﻟﻪ ﺣﺠﺘﻬﻢ ﺩﺍﺣﻀﺔ ﻋﻨﺪ ﺭﻬﺑﻢ ﻭﻋﻠﻴﻬﻢ‬
‫ﺕ ﺍﳉﺒﺎﺭ ‪ -‬ﺳﺒﺤﺎﻧﻪ‬ ‫ﻏﻀﺐ ﻭﳍﻢ ﻋﺬﺍﺏ ﺷﺪﻳﺪ"‪ ،‬ﻭﺑﻴﻨﻤﺎ ﺗﻨﻄﻠﻖ ﻣﻨﻪ ﻫﺬﻩ ﺍﳊﺴﺮﺍﺕ ﰲ ﺃﺳﻰ ﻭﺣﺰﻥ ﺇﺫ ﻗﺮﻉ ﲰﻌَﻪ ﺻﻮ ُ‬
‫‪ -‬ﻭﻫﻮ ﻳﻘﻮﻝ ﳌﻼﺋﻜﺘﻪ‪" :‬ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ )‪ (٣٠‬ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ )‪ (٣١‬ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﺎ ﻓﺎﺳﻠﻜﻮﻩ"‪،‬‬
 ‫ﻭﻣﺎ ﺇﻥ ﻳﻘﻮﻝ ﺍﳉﺒّﺎﺭ ﺧﺬﻭﻩ ﺣﱴ ﻳﺒﺘﺪﺭﻩ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ‪ ،‬ﺍﳌﻠﻚ ﻣﻨﻬﻢ ﻳﻘﻮﻝ ﻫﻜﺬﺍ ﻓﻴﻠﻘﻰ ﺳﺒﻌﲔ ﺃﻟﻔﹰﺎ ﰲ ﺍﻟﻨﺎﺭ‪،‬‬
‫ﻓﻴﺠﻌﻠﻮﻥ ﺍﻷﻏﻼﻝ ﰲ ﻋﻨﻘﻪ‪ ،‬ﰒ ﻳﺴﻠﻜﻮﻧﻪ ﰲ ﺳﻠﺴﻠ ٍﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋًﺎ ‪ -‬ﻭﻛﺎﻥ ﺫﺭﺍ ﻉٌ ﻭﺍﺣﺪٌ ﻳﻜﻔﻴﻪ ‪ -‬ﻓﺘﺴﻠﻚ ﰲ‬
‫ﺩﺑﺮﻩ ﺣﱴ ﲣﺮﺝ ﻣﻦ ﻣﻨﺨﺮﻳﻪ‪ ،‬ﺣﱴ ﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﺭﺟﻠﻴﻪ‪ ،‬ﺃﺟﺎﺭﻧﺎ ﺍﷲ ﻭﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ‬
‫ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫)‬

‫‪ ( ١٢٧‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ "ﻥ ﻭﺍﻟﻘﻠﻢ ﻭﻣﺎ ﻳﺴﻄﺮﻭﻥ )‪ (١‬ﻣﺎ ﺃﻧﺖ ﺑﻨﻌﻤﺔ ﺭﺑﻚ ﲟﺠﻨﻮﻥ )‪ (٢‬ﻭﺇﻥ ﻟﻚ ﻷﺟﺮﺍ ﻏﲑ ﳑﻨﻮﻥ )‪ (٣‬ﻭﺇﻧﻚ ﻟﻌﻠﻰ‬
‫ﺧﻠﻖ ﻋﻈﻴﻢ )‪ (٤‬ﻓﺴﺘﺒﺼﺮ ﻭﻳﺒﺼﺮﻭﻥ )‪ (٥‬ﺑﺄﻳﻜﻢ ﺍﳌﻔﺘﻮﻥ )‪ (٦‬ﺇﻥ ﺭﺑﻚ ﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺿﻞ ﻋﻦ ﺳﺒﻴﻠﻪ ﻭﻫﻮ ﺃﻋﻠﻢ‬
‫ﺑﺎﳌﻬﺘﺪﻳﻦ )‪(٧‬‬
‫ﺳﻮﺭﺓﹲ ﻣﻜﻴّﺔ‪ ،‬ﺷﺄﻧُﻬﺎ ﺷﺄ ﹸﻥ ﺍﻟﺴّﻮﺭ ﺍﳌﻜﻴّﺔ‪ ،‬ﰲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺒﻴﺎﻥ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ‪ ،‬ﺍﻟﱵ ﺃ ﳘﹼﻬﺎ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻭﺍﻟﺒﻌﺚ‪ .‬ﻟﻜﻦّ ﳏﻮ َﺭ ﺍﻟﺴﻮﺭﺓ ﻭﻣﻮﺿﻮﻋَﻬﺎ ﺍﻟﺮﺋﻴﺴﻲﱠ ﻫﻮ ﺍﻟﺮﺳﺎﻟﺔﹸ ﻭﺍﻟﺮﺳﻮﻝ ﻭﻣﻮﻗﻒ ﺍﳌﺸﺮﻛﲔ ﻣﻨﻬﻤﺎ‪.‬‬
‫ﺍﺳﺘﻔﺘﺤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﻘﺴَﻢ ﻣﻦ ﺍﻟﺮﺏّ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﻋﻠﻰ ﺑﺮﺍﺀﺓ ﻧﺒﻴّﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﳑﺎ ﺍﺗّﻬﻤﻪ ﺍﳌﺸﺮﻛﻮﻥ‬
‫ﷲ ﻋﻠﻰ ﻧﺒﻴّﻪ ﻷﺧﻼﻗﻪ ﺍﳊﻤﻴﺪﺓ ﻭﺷﻬﺪ ﻟﻪ ﺃﻧﻪ ﺑﻠﻎ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻷﺧﻼﻕ‪ .‬ﰒ ﻬﻧﺎﻩ ﻋﻦ‬ ‫ﺑﻘﻮﳍﻢ ﺷﺎﻋﺮٌ ﳎﻨﻮﻥ‪ .‬ﰒ ﺃﺛﲎ ﺍ ُ‬
‫ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﻤﺸﺮﻛﲔ ﻓﻴﻤﺎ ﻳﺪﻋﻮﻧﻪ ﺇﻟﻴﻪ ﻣﻦ ﺃﻧﺼﺎﻑ ﺍﳊﻠﻮﻝ‪ :‬ﻭﺩﻭﺍ ﻟﻮ ﺗﺪﻫﻦ ﻓﻴﺪﻫﻨﻮﻥ‪.‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺑﻌﺜ ﹶﺔ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻧﻌﻤ ﹰﺔ ﻋﻠﻰ ﻗﻮﻣﻪ ﻓﻜﻔﺮﻭﺍ ﻬﺑﺎ‪ ،‬ﻓﻀﺮﺏ ﺍﷲ ﳍﻢ ﻣﺜﻼ ﺑﺄﺻﺤﺎﺏ ﺍﳉﻨّﺔ‪،‬‬
‫ﻭﺧﻮّﻓﻬﻢ ﻋﺎﻗﺒ ﹶﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻄﻐﻴﺎﻥ‪ .‬ﰒ ﻧﻔﻰ ﺍﻟﺘﺴﻮﻳﺔﹶ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺫﻛﺮ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻫﻮﺍﻝ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﺍﻟﱵ‬
‫ﻕ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﺟﻠﻴّﺎ‪.‬‬ ‫ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﺍﻟﻔ ْﺮ ُ‬
‫ﻭﺧُﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺄﻣ ﹺﺮ ﺍﻟﻨﱯّ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺑﺎﻟﺼﱪ‪ ،‬ﻭﺣﺬﹼﺭﺗﻪ ﻣﻦ ﺃﻥ ﻳﻨﻔﺪ ﺻﱪﻩ ﻓﻴﻜﻮﻥ ﻛﺼﺎﺣﺐ ﺍﳊﻮﺕ‬
‫ﺇﺫ ﻧﺎﺩﻯ ﻭﻫﻮ ﻣﻜﻈﻮﻡ * ﻟﻮﻻ ﺃﻥ ﺗﺪﺍﺭﻛﻪ ﻧﻌﻤﺔ ﻣﻦ ﺭﺑﻪ ﻟﻨﺒﺬ ﺑﺎﻟﻌﺮﺍﺀ ﻭﻫﻮ ﻣﺬﻣﻮﻡ *ﻓﺎﺟﺘﺒﺎﻩ ﺭﺑﻪ ﻓﺠﻌﻠﻪ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‪.‬‬

‫)ﻥ( ﻫﺬﺍ ﺣﺮﻑ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻷﲜﺪﻳﺔ ﺍﳌﻌﺮﻭﻓﺔ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺳﺮّ ﺍﺳﺘﻔﺘﺎﺡ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺑﻌﺾ ﺳﻮﺭ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲟﺜﻞ ﻫﺬﺍ ﺍﳊﺮﻑ‪ ،‬ﻭﺍﻟﺮﺍﺟﺢ ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺄﺳﺮﺍﺭ ﻛﻼﻣﻪ ﺃﻥ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻄﻞ ﺯﻋﻤﻬﻢ ﺃﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺍﻓﺘﺮﺍﻩ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺆﻟﻒ ﻣﻦ ﻫﺬﻩ ﺍﳊﺮﻭﻑ‬
‫)ﻥ(‪) ،‬ﻕ(‪) ،‬ﺹ(‪) ،‬ﺣﻢ(‪) ،‬ﻃﺲ( ﻭﳓﻮﻫﺎ ﻭﻫﻲ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﻳﺘﺄﻟﻒ ﻣﻨﻬﺎ ﻛﻼﻣﻜﻢ‪ ،‬ﻭﳏﻤﺪ ﻭﺍﺣﺪ ﻣﻨﻜﻢ‪ ،‬ﻭﻟﻐﺘﻪ ﻟﻐﺘﻜﻢ‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻓﺘﺮﺍﻩ ﻓﻠﻴﺄﺗﻮﺍ ﲝﺪﻳﺚ ﻣﺜﻠﻪ ﺇﻥ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ }ﺍﻟﻄﻮﺭ‪ ،{ ٣٤ :‬ﻓﺈﻥ ﻋﺠﺰﻭﺍ ﻓﻤﺤﻤﺪ ﺃﻋﺠﺰ ﻣﻨﻬﻢ‪ ،‬ﻓﻠﻴﻌﻠﻤﻮﺍ ﺃﻧﻪ‬
‫ﻛﻼﻡ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ‪ ،‬ﻋﻠﻰ ﻗﻠﺐ ﳏﻤﺪ ﻟﻴﻜﻮﻥ ﻣﻦ ﺍﳌﻨﺬﺭﻳﻦ‪.‬‬
‫ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻭﺇﻥ ﻛﻨﺘﻢ ﰲ ﺭﻳﺐ ﳑﺎ ﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻋﺒﺪﻧﺎ ﻓﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﻭﺍﺩﻋﻮﺍ ﺷﻬﺪﺍﺀﻛﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺇﻥ ﻛﻨﺘﻢ‬
‫ﺻﺎﺩﻗﲔ )‪ (٢٣‬ﻓﺈﻥ ﱂ ﺗﻔﻌﻠﻮﺍ ﻭﻟﻦ ﺗﻔﻌﻠﻮﺍ ﻓﺎﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻭﻗﻮﺩﻫﺎ ﺍﻟﻨﺎﺱ ﻭﺍﳊﺠﺎﺭﺓ ﺃﻋﺪﺕ ﻟﻠﻜﺎﻓﺮﻳﻦ }ﺍﻟﺒﻘﺮﺓ‪.{ ٢٤ :‬‬
‫ﺴ ٌﻢ ﻣﻦ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺑﺎﻟﻘﻠﻢ‬ ‫ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻭﺍﻟﻘﻠﻢ ﻭﻣﺎ ﻳﺴﻄﺮﻭﻥ )‪ (١‬ﻣﺎ ﺃﻧﺖ ﺑﻨﻌﻤﺔ ﺭﺑﻚ ﲟﺠﻨﻮﻥ‪ .‬ﻫﺬﺍ ﹶﻗ َ‬
‫ﺴﻢُ ﻓﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺴ ُﻢ ﺑﺒﻌﺾ ﳐﻠﻮﻗﺎﺗﻪ ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﻋﻈﻤﺘﻬﺎ ﻭﻣﻜﺎﻧﺘﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﹶﻘ َ‬
‫ﻭﺑﺎﻟﻜﺘﺎﺑﺔ‪ .‬ﻭﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻳُ ﹾﻘ ِ‬
‫ﺕ ﺍﻟﻘﺮﺁﻥ‬‫ﺱ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻟﺬﺍ ﻛﺎﻧﺖ ﺃﻭﻝ ﺁﻳﺎ ِ‬ ‫ﺱ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻷﻥﱠ ﻫﺬﺍ ﺍﻟﺪﻳﻦَ ﺍﻹﺳﻼﻡ ﻳﻘﻮ ُﻡ ﻋﻠﻰ ﺃﺳﺎ ﹴ‬ ‫ﺑﺎﻟﻜﺘﺎﺑﺔ ﺍﻟﱵ ﻫﻲ ﺃﺳﺎ ُ‬
 ‫ﻧﺰﻭﻻ‪ :‬ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ *ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ * ﺍﻗﺮﺃ ﻭﺭﺑﻚ ﺍﻷﻛﺮﻡ *ﺍﻟﺬﻱ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ *ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ‬
‫ﱂ ﻳﻌﻠﻢ }ﺍﻟﻌﻠﻖ‪.{ ٥١ :‬‬
‫ﻑ ﲪﻠﺘﻪ‪ .‬ﻭﺳﺒﻖ ﰲ ﺳﻮﺭﺓ‬ ‫ﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﳊﺚ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺑﻴﺎﻥ ﻓﻀﻠِﻪ ﻭﺷﺮﻓِﻪ‪ ،‬ﻭﺷﺮ ِ‬‫ﻭﻗﺪ ﻛﺜﺮﺕ ﺍﻵﻳﺎ ُ‬
‫ﺍﺠﻤﻟﺎﺩﻟﺔ ﻃﺮﻑٌ ﻣﻦ ﺫﻟﻚ‪.‬‬

‫ﻭﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﻣﺎ ﺃﻧﺖ ﺑﻨﻌﻤﺔ ﺭﺑﻚ ﲟﺠﻨﻮﻥ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﻌﻤﺔ ﺍﻟﻨّﺒﻮّﺓ‪ ،‬ﻭﻫﻲ ﻓﻀ ﹸﻞ ﺍﷲ ﻳﺆ ﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭ ﺍﷲ ﺃﻋﻠﻢ ﺣﻴﺚ‬
‫ﳚﻌﻞ ﺭﺳﺎﻟﺘﻪ }ﺍﻷﻧﻌﺎﻡ‪ ،{ ١٢٤ :‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻳﺒﻌﺚ ﰲ ﺍﻟﻨﺎﺱ ﳎﻨﻮﻧًﺎ‪ .‬ﻭﺍﻟﻌﺠﻴﺐَ ﺃﻥﹼ ﺍﻟﻘﻮ َﻡ ﺣﲔ ﻗﺎﻟﻮﺍ ﻣﺎ ﻗﺎﻟﻮﺍ ﻛﺎﻧﻮﺍ‬
‫ﺏ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺇﺫ ﻛﻴﻒ ﻳﻜﻮ ﹸﻥ ﳎﻨﻮﻧًﺎ ﻣﻦ ﻛﺎﻧﻮﺍ ﳛﻜﹼﻤﻮﻧﻪ ﺑﻴﻨﻬﻢ؟! ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﳎﻨﻮﻧًﺎ ﻣﻦ ﻟﻘﺒّﻮﻩ ﺩﻭﻥ‬ ‫ﻳﻌﻠﻤﻮﻥ ﹶﻛ ِﺬ َ‬
‫ﻋﻈﻤﺎﺋﻬﻢ ﺑﺎﻟﺼﺎﺩﻕ ﺍﻷﻣﲔ؟! ﻭﻟﻜﻨّﻪ ﺍﻟﺒﻐﻲ‪ ،‬ﻭﺍﳊﺴﺪ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻟﻨﺒﻴّﻪ‪ :‬ﻗﺪ ﻧﻌﻠﻢ ﺇﻧﻪ ﻟﻴﺤﺰﻧﻚ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻮﻥ‬
‫ﷲ ﻟﺮﺳﻮﻟِﻪ ‪ -‬ﺻﻠﻰ‬ ‫ﻓﺈﻬﻧﻢ ﻻ ﻳﻜﺬﺑﻮﻧﻚ ﻭﻟﻜﻦ ﺍﻟﻈﺎﳌﲔ ﺑﺂﻳﺎﺕ ﺍﷲ ﳚﺤﺪﻭﻥ }ﺍﻷﻧﻌﺎﻡ‪ { ٣٣ :‬ﻭﰲ ﻗﻮﳍﻢ ﻫﺬﺍ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺍ ِ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺑﺎﻟﱪﺍﺀﺓ ﻣﻨﻪ‪ ،‬ﻋﺰﺍ ُﺀ ﻟﻜﻞﹼ َﻣ ْﻦ ﻳُﻘﺎ ﹸﻝ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ‪ ،‬ﻓﻠﻴﻮّﻃ ْﻦ ﺍﻟﺪّﻋﺎ ﹸﺓ ﺃﻧﻔﺴُﻬﻢ ﻋﻠﻰ ﺍﻟﺼﱪ‪،‬‬
‫ﻭﺃﻥ ﳛﺘﺴﺒﻮﺍ ﺍﻷﺟ َﺮ ﻋﻨﺪ ﺍﷲ ﻋﻠﻰ ﺃﻱﱢ ﺃﺫﹰﻯ ﻳﻠﺤﻘﻬﻢ ﺑﺴﺒﺐ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻓﺈﻬﻧﺎ ُﺳﻨّﺔﹲ ﻣﻄﹼﺮ َﺩ ﹲﺓ ﰲ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﻟﻘﻤﺎ ﹸﻥ ﻻﺑﻨﹺﻪ‬
‫ﻭﻫﻮ ﻳﻌﻈﹸﻪ‪ :‬ﻳﺎ ﺑﲏ ﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻭﺃﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻧﻪ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﺻﱪ ﻋﻠﻰ ﻣﺎ ﺃﺻﺎﺑﻚ ﺇﻥ ﺫﻟﻚ ﻣﻦ ﻋﺰﻡ ﺍﻷﻣﻮﺭ‬
‫}ﻟﻘﻤﺎﻥ‪ .{ ١٧ :‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ (١٢٨‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪ :‬ﻳﻘﻮﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻭﺇﻥ ﻟﻚ‬
‫ﻷﺟﺮﺍ ﻏﲑ ﳑﻨﻮﻥ ﺃﻱ ﺇﻥﹼ ﻟﻚ ﺃﺟﺮًﺍ ﺩﺍﺋﻤًﺎ ﻣﺴﺘﻤﺮﺍ ﻻ ﻳﻨﻘﻄﻊ‪ ،‬ﻋﻠﻰ ﺻﱪﻙ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺗﺒﻠﻴﻐﻚ ﺭﺳﺎﻟﺔ ﺭﺑﻚ ﺇﻟﻴﻬﻢ‪ ،‬ﻣﻊ‬
‫ﺗﻜﺬﻳﺒﻬﻢ ﻟﻚ‪ ،‬ﻭﺇﻋﺮﺍﺿﻬﻢ ﻋﻨﻚ‪ .‬ﻭﺇﻧﻚ ﻟﻌﻠﻰ ﺧﻠﻖ ﻋﻈﻴﻢ ﻭﺇﻬﻧﺎ ﻟﺸﻬﺎﺩ ﹲﺓ ﻋﻈﻴﻤﺔﹲ ﻣﻦ ﺍﻟﻌﻠﻲّ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻟﻨﺒﻴّﻪ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺑﻌﻈﻤ ِﺔ‬
‫ﺃﺧﻼﻗﻪ‪ ،‬ﻓﻠﺌﻦ ﺟﺎﺯ ﳊﻤﻠ ِﺔ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺃﻥ ﻳﻌﻠﹼﻘﻮﻫﺎ ﻋﻠﻰ ﺍﳉﺪﺭﺍﻥ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺗﺴﺘﺤﻖّ ﺃﻥ ﺗﻜﺘﺐ ﺑﺴﺒﺎﺋﻚ ﺍ ﻟﺬﻫﺐ‬
‫ﻭﺗﻌﻠﻖ ﻋﻠﻰ ﺟﺪﺭﺍﻥ ﺍﻟﻔﻀﺔ‪ ،‬ﻷﻬﻧﺎ ﻣﻦ ﺍﷲ ﻭﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍ } ﺍﻟﻨﺴﺎﺀ‪ .{١٦٦ :‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻫﺸﺎﻡ ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ‬
‫ﻋﺎﺋﺸﺔ ﻓﻘﻠﺖ‪ :‬ﺃﺧﱪﻳﲏ ﻳﺎ ﺃﻡّ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﺧُﻠﹸ ﹺﻖ ﺭﺳﻮ ﹺﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ .-‬ﻓﻘﺎﻟﺖ‪ :‬ﺃﺗﻘﺮﺃ ﺍﻟﻘﺮﺁﻥﹶ؟ ﻓﻘﻠﺖ‪:‬‬
‫ﻧﻌﻢ‪ .‬ﻓﻘﺎﻟﺖ‪ :‬ﻛﺎﻥ ﺧُﻠﹸﻘﹸﻪ ﺍﻟﻘﺮﺁﻥ‪} .‬ﺻﺤﻴﺢ‪،‬‬
‫ﻭﻣﻌﲎ ﻫﺬ ﺍ ﺃﻧﻪ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﺻﺎﺭ ﺍﻣﺘﺜﺎﻝﹸ ﺍﻟﻘﺮﺁﻥ ﺃﻣﺮًﺍ ﻭﻬﻧﻴﺎ ﺳﺠﻴ ﹰﺔ ﻟﻪ‪ ،‬ﻭ ُﺧﹸﻠﻘﹰﺎ ﺗﻄﺒّﻌﻪ ﻭﺗﺮﻙ ﹶﻃ ْﺒﻌَﻪ ﺍﳉﺒﻠﹼﻲ‪،‬‬
‫ﻓﻤﻬﻤﺎ ﺃﻣﺮﻩ ﺍﻟﻘﺮﺁ ﹸﻥ ﻓﻌﻠﻪ‪ ،‬ﻭﻣﻬﻤﺎ ﻬﻧﺎﻩ ﻋﻨﻪ ﺗﺮﻛﻪ‪ ،‬ﻫﺬﺍ ﻣﻊ ﻣﺎ َﺟﺒَﻠﻪ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻣﻦ ﺍﳊﻴﺎﺀ ﻭﺍﻟﻜﺮﻡ‬
‫ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺼﻔﺢ ﻭﺍﳊﻠﻢ ﻭﻛﻞﱢ ﺧُﻠﹸ ﹴﻖ ﲨﻴﻞ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ ﺧﺪﻣﺖ ﺭﺳﻮ ﹶﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬
‫ﻑ ﻗﻂ‪ ،‬ﻭﻻ ﻗﺎﻝ ﻟﺸﻲ ٍﺀ ﻓﻌﻠﺘُﻪ‪ :‬ﱂ ﻓﻌﻠﺘﻪ‪ ،‬ﻭﻻ ﻟﺸﻲ ٍﺀ ﱂ ﺃﻓﻌﻠﹾﻪ ﺃﻻ ﻓﻌﻠﺘَﻪ؟ ﻭﻛﺎﻥ ‪ -‬ﺻﻠﻰ ﺍﷲ‬ ‫ﺸ َﺮ ﺳﻨﲔ‪ ،‬ﻓﻤﺎ ﻗﺎﻝ ﱄ ﹸﺃ ٍّ‬
‫َﻋ ْ‬
‫ﲔ ِﻣ ْﻦ ﻛﻒّ ﺭﺳﻮ ﹺﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ‬ ‫ﺖ ﺧﺰﺍ ﻭﻻ ﺣﺮﻳﺮًﺍ ﻭﻻ ﺷﻴﺌﹰﺎ ﻛﺎﻥ ﺃﻟ َ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﺣﺴ َﻦ ﺍﻟﻨﺎﺱ ﺧُﻠﹸﻘﹰﺎ‪ ،‬ﻭﻻ ﻣﺴﺴ ُ‬
‫ﻕ ﺭﺳﻮ ﹺﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪} .-‬ﺣﺴﻦ‬ ‫ﺐ ِﻣ ْﻦ َﻋ َﺮ ﹺ‬
‫ﺴﻜﹰﺎ ﻭﻻ ﻋِﻄﹾﺮًﺍ ﻛﺎﻥ ﺃﻃﻴ َ‬
‫ﺖ ِﻣ ْ‬‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،-‬ﻭﻻ ﴰﻤ ُ‬
‫ﺻﺤﻴﺢ‪،‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﻛﺜﲑﺓ‪ .‬ﻭﻷﰊ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻫﺬﺍ ﻛﺘﺎﺏ ﺍﻟﺸﻤﺎﺋﻞ‪.‬‬
‫ﺚ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼ ﻕ ﻭﻳﺮﻏﺐ ﻓﻴﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﻮﻝ‪" :‬ﺃﻛﻤ ﹸﻞ ﺍﳌﺆﻣﻨﲔ ﺇﳝﺎﻧًﺎ‬ ‫ﻭﻟﻘﺪ ﻛﺎﻥ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﳛ ﱡ‬
‫ﺃﺣﺴﻨﻬﻢ ﺧُﻠﹸﻘﹰﺎ‪ ،‬ﻭﺧﻴﺎﺭُﻛﻢ ﺧﻴﺎﺭُﻛﻢ ﻟﻨﺴﺎﺋﻬﻢ‪} .‬ﺣﺴﻦ ﺻﺤﻴﺢ (‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪" :‬ﺇﻥ ﺍﳌﺆﻣﻦ ﻟﻴﺪﺭ ُﻙ ﲝﺴﻦ ﺧُﻠﹸﻘِﻪ ﺩﺭﺟﺔ ﺍﻟﺼﺎﺋﻢ ﺍﻟﻘﺎﺋﻢ"‪} .‬ﺻﺤﻴﺢ‪ ،‬ﺭﻭﺍﻩ‪ :‬ﺩ)‪{ (١٣- ١٥٤- ٤٧٧٧‬ﻭﻛﺎﻥ‬
‫ﳋﻠﹸﻖ‪ ،‬ﻭﺇﻥ ﺍﷲ ﻳُﺒﻐﺾ‬ ‫ﺴ ﹺﻦ ﺍ ﹸ‬
‫‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﻮﻝ‪" :‬ﻣﺎ ِﻣ ْﻦ ﺷﻲ ٍﺀ ﺃﺛﻘﻞ ﰲ ﻣﻴﺰﺍﻥ ﺍﳌﺆﻣﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺣُ ْ‬
‫ﺍﻟﻔﺎﺣﺶ ﺍﻟﺒﺬﻱﺀ}ﺻﺤﻴﺢ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻔﺤﺶ ﻭﺭﺩﻱﺀ ﺍﻷﺧﻼﻕ‪ .‬ﻓﻌﻠﻴﻚ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﲝﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﺇﻳﺎﻙ ﻭﺳﻮﺀ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻻ‬
‫ﺖ َﺧﻠﹾﻘﻲ‬‫ﻳﻬﺪﻱ ﻷﺣﺴﻦ ﺍﻷﺧﻼﻕ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﻳﺼﺮﻑ ﺷﻴﺌﹰﺎ ﺇﻻ ﻫﻮ‪ ،‬ﻓﻔﺮ ﺇﱃ ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﺪﺍﺋﻢ ﻭﹸﻗ ﹾﻞ‪ :‬ﺍﻟﻠﹼﻬﻢّ ﻛﻤﺎ ﺣﺴَّﻨ َ‬
‫ﺣﺴّﻦ ُﺧﻠﹸﻘﻲ‪.‬‬
‫ﺖ ﺍﻟﻠﺌﻴﻢ‪ ،‬ﻭﻳﻬﺪّﺩﻫﻢ ﺑﺎﻓﺘﻀﺎﺡ‬ ‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻋﺒﺪﻩ ﻳﻄﻤﺌﻨُﻪ ﺇﱃ ﻏﺪﻩ ﻣﻊ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﺭﻣﻮﻩ ﺑﺬﻟﻚ ﺍﻟﺒﻬ ُ‬
‫ﻑ ﺑﻄﻼﻬﻧﻢ ﻭﺿﻼﳍﻢ ﺍﳌﺒﲔ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻓﺴﺘﺒﺼﺮ ﻭﻳﺒﺼﺮﻭﻥ * ﺑﺄﻳﻜﻢ ﺍﳌﻔﺘﻮﻥ ﺃﻱ‪ :‬ﻓﺴﺘﻌﻠﻢ ﻳﺎ ﻧﺒﻴﻨﺎ ﻭﻳﻌﻠﻢ‬ ‫ﺃﻣﺮﻫﻢ ﻭﺍﻧﻜﺸﺎ ِ‬
‫ﳐﺎﻟﻔﻮﻙ ﻭﻣﻜﺬﹼﺑﻮﻙ َﻣ ﹺﻦ ﺍﻟﻀﱠﺎ ﱡﻝ ﺃﻧﺖ ﺃﻡ ﻫﻢ؟ ﻟﻘﺪ ﻗﺎﻝ ﻗﻮ ُﻡ ﲦﻮﺩ ﻣﻦ ﻗﺒﻞ ﻟﻨﺒﻴﻬﻢ ﺻﺎﱀ‪ :‬ﺑﻞ ﻫﻮ ﻛﺬﺍﺏ ﺃﺷﺮ }ﺍﻟﻘﻤﺮ‪:‬‬
‫‪ ،{ ٢٥‬ﻓﻘﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﺳﻴﻌﻠﻤﻮﻥ ﻏﺪﺍ ﻣﻦ ﺍﻟﻜﺬﺍﺏ ﺍﻷﺷﺮ }ﺍﻟﻘﻤﺮ‪ { ٢٦ :‬ﻫﻢ ﺃﻡ ﺻﺎﱀ؟‪ .‬ﻭﻫﺎ ﻫﻢ ﺍﳌﺸﺮﻛﻮﻥ ﻳﻘﻮﻟﻮﻥ‬
‫ﻟﻠﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺷﺎﻋﺮٌ ﳎﻨﻮﻥ؟ ﺃﺗﻮﺍﺻﻮﺍ ﺑﻪ ﺑﻞ ﻫﻢ ﻗﻮﻡ ﻃﺎﻏﻮﻥ }ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،{ ٥٣ :‬ﻭﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪-‬‬
‫ﺱ ﺍﻷﺷﻬﺎﺩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻨﺒﻴّﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :-‬ﻓﺴﺘﺒﺼﺮ ﻭﻳﺒﺼﺮﻭﻥ‬ ‫ﻳﺘﻮﻋﺪﻫﻢ ﺑﺎﻟﻔﻀﻴﺤﺔ ﻋﻠﻰ ﺭﺀﻭ ﹺ‬
‫ﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻨﱯ ﻭﺣﻘﻴﻘﺔ ﻣﻜﺬﺑﻴﻪ‪ ،‬ﻭﻳﺜﺒﺖ ﺃﻳّﻬﻢ‬ ‫*ﺑﺄﻳﻜﻢ ﺍﳌﻔﺘﻮﻥ "ﻭﻫﺬﺍ ﺍﻟﻮﻋﺪ ﻣﻦ ﺍﷲ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻐﺪ ﺳﻴﻜﺸ ُ‬
‫ﺍﳌﻤﺘﺤﻦ ﲟﺎ ﻫﻮ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺃﻳّﻬﻢ ﺍﻟﻀﺎﻝ ﻓﻴﻤﺎ ﻳﺪﻋﻴﻪ‪ .‬ﻭﻳﻄﻤﺌﻨﻪ ﺇﱃ ﺃﻥ ﺭﺑﻪ ﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺿﻞ ﻋﻦ ﺳﺒﻴﻠﻪ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺎﳌﻬﺘﺪﻳﻦ‬
‫ﻭﺭﺑﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺣﻰ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﺍﳌﻬﺘﺪﻱ ﻭﻣﻦ ﻣﻌﻪ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻣﺎ ﻳﻄﻤﺌﻨﻪ ﻭﻣﺎ ﻳﻘﻠﻖ ﺃﻋﺪﺍﺀﻩ‪ ،‬ﻭﻣﺎ ﻳﺒﻌﺚ ﰲ ﻗﻠﻮﻬﺑﻢ‬
‫ﺍﻟﺘﻮﺟّﺲ ﻭﺍﻟﻘﻠﻖ ﳌﺎ ﺳﻴﺠﺊ"‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍ ﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٢٩‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ‪٣-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻭﻻ ﺗﻄﻊ ﻛﻞ ﺣﻼﻑ ﻣﻬﲔ ﻭﻛﺜﺮ ﹸﺓ ﺍﳊﻠﻒ ﻋﻨﻮﺍ ﹸﻥ ﺍﻟﻜﺬﺏ‪ ،‬ﻓﻼ ﻳﻠﺠﺄ ﺇﱃ ﻛﺜﺮﺓ ﺍﳊﻠﻒ ﺇﻻ ﺍﻟﻜﺬﹼﺍﺏ‪،‬‬
‫ﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺼﺪﻗﻪ‪ .‬ﻭﺍﻟﻜﺬﹼﺍﺏ ﻳﻜﺬﹼﺏ ﻧﻔﺴّﻪ ﻗﺒﻞ‬‫ﺃﻣﺎ ﺍﻟﺼﺎﺩﻕ ﻓﻼ ﻳﻠﺠﺄ ﺇﱃ ﺍﳊﻠﻖ ﺃﺑﺪﺍ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﺇﺫﺍ ﺭُﻓﻊ ﺫﻛﺮُﻩ‪ ،‬ﻭﻋُﺮ َ‬
‫ﺃﻥ ﻳﻜﺬﹼﺑﻪ ﻏﲑُﻩ‪ ،‬ﻓﻴﻠﺠﺄ ﺇﱃ ﺍﻷَﳝﺎﻥ ﺍﻟﻜﺎﺫﺑﺔ ﻟﻴﺼﺪّﻗﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧّﻪ ﻛﺎﺫﺏ‪ .‬ﻭﻗﺪ ﻭﺻﻒ ﺍﷲ ﻛﻞ ﺣﻼﻑ ﺑﺄﻧﻪ‬
‫ﻣﻬﲔ‪ ،‬ﺃﻱ ﺣﻘﲑ ﺫﻟﻴﻞ‪ ،‬ﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻛﻞﹼ ﺣﻼﻑ ﻣﻜﺎﺑﺮ ﻣﻬﲔ ﺿﻌﻴﻒ‪" .‬ﻭﺍﳌﻬﺎﻧﺔ ﺻﻔﺔﹲ ﻧﻔﺴﻴﺔ ﻻ ﺗﻔﺎﺭﻕ ﺍﻟﻨﻔﺲ ﺍﻟﻜﺮﳝﺔ‬
‫ﻭﻟﻮ ﲡﺮﺩﺕ ﻣﻦ ﻛﻞ ﺃﻋﺮﺍﺽ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ"‪ .‬ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﳘﺎﺯ ﺃﻱ ﻳﻬﻤﺰ ﺍﻟﻨﺎﺱ ﻭﻳﻌﻴﺒﻬﻢ‪ ،‬ﻭﻗﺪ ﺗﻮﻋﺪﻩ ﺍﷲ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﺎﳊﹸﻄﻤﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﻳﻞ ﻟﻜﻞ ﳘﺰﺓ ﳌﺰﺓ *ﺍﻟﺬﻱ ﲨﻊ ﻣﺎﻻ ﻭﻋﺪﺩﻩ *ﳛﺴﺐ ﺃﻥ ﻣﺎﻟﻪ ﺃﺧﻠﺪﻩ *ﻛﻼ ﻟﻴﻨﺒﺬﻥ ﰲ‬
‫ﺍﳊﻄﻤﺔ *ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﺍﳊﻄﻤﺔ *ﻧﺎﺭ ﺍﷲ ﺍﳌﻮﻗﺪﺓ *ﺍﻟﱵ ﺗﻄﻠﻊ ﻋﻠﻰ ﺍﻷﻓﺌﺪﺓ *ﺇﻬﻧﺎ ﻋﻠﻴﻬﻢ ﻣﺆﺻﺪﺓ * ﰲ ﻋﻤﺪ ﳑﺪﺩﺓ }ﺍﳍﻤﺰﺓ‪:‬‬
‫‪ .{ ٩- ١‬ﻭﺍﳍﻤﺰ ﻭﺍﻟﻠﻤﺰ ُﺧﹸﻠ ٌﻖ ﺫﻣﻴﻢ‪ ،‬ﻬﻧﻰ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ ﻋﺴﻰ‬
‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺧﲑﺍ ﻣﻨﻬﻢ ﻭﻻ ﻧﺴﺎﺀ ﻣﻦ ﻧﺴﺎﺀ ﻋﺴﻰ ﺃﻥ ﻳﻜﻦ ﺧﲑﺍ ﻣﻨﻬﻦ ﻭﻻ ﺗﻠﻤﺰﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻭﻻ ﺗﻨﺎﺑﺰﻭﺍ ﺑﺎﻷﻟﻘﺎﺏ ﺑﺌﺲ‬
‫ﺍﻻﺳﻢ ﺍﻟﻔﺴﻮﻕ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻭﻣﻦ ﱂ ﻳﺘﺐ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻈﺎﳌﻮﻥ }ﺍﳊﺠﺮﺍﺕ‪.{ ١١ :‬‬

‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻣﺸﺎﺀ ﺑﻨﻤﻴﻢ ﻓﻬﻮ ﺍﻟﺬﻱ ﳝﺸﻲ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﳛﺮّﺵ ﺑﻴﻨﻬﻢ ﻭﻳﻨﻘﻞ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﻟﻴﻮﻗﻊ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﻦ ﺷﺮ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪" :-‬ﺃﻻ ﺃﻧﺒﺌﻜﻢ ﺑﺸﺮﺍﺭﻛﻢ؟‬
‫ﺍﳌﺸّﺎﺀﻭﻥ ﺑﺎﻟﻨﻤﻴﻤﺔ‪ ،‬ﺍﳌﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻷﺣﺒّﺔ‪ ،‬ﺍﻟﺒﺎﻏﻮﻥ ﻟﻠﱪﺀﺍﺀ ﺍﻟﻌﻨﺖ"‪ .‬ﻭﺃﺧﱪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻥ ﺍﻟﻨﻤﻴﻤ ﹶﺔ ﻣﻦ‬
 ‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺟﺒﺔ ﻟﻌﺬﺍﺏ ﺍﻟﻘﱪ‪ ،‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻣﺮّ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺑﻘﱪﻳﻦ‬
‫ﻓﻘﺎﻝ‪" :‬ﺇﻧّﻬﻤﺎ ﻳﻌﺬﺑﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﻌﺬﹼﺑﺎﻥ ﰲ ﻛﺒﲑ‪ ،‬ﺃﻣﺎ ﺃﺣﺪﳘﺎ ﻓﻜﺎﻥ ﻻ ﻳﺴﺘﺘﺮ ﻣﻦ ﺍﻟﺒﻮﻝ‪ ،‬ﻭﺃﻣﺎ ﺍﻵﺧﺮ ﻓﻜﺎﻥ ﳝﺸﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ"‪.‬‬
‫}ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪،‬‬
‫ﻛﻤﺎ ﺃﺧﱪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻥ ﺍﻟﺬﻱ ﳝﺸﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻗﺘّﺎﺕ"‪.‬‬
‫}ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪( ،‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻣﻨﺎﻉ ﻟﻠﺨﲑ ﺃﻱ ﳝﻨﻊ ﺍﳋﲑ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﻏﲑﻩ‪ ،‬ﻟﻘﺪ ﻣﻨﻊ ﻋﻦ ﻧﻔﺴﻪ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ﲨﺎﻉ ﺍﳋﲑ‪ ،‬ﻛﻤﺎ‬
‫ﻣﻨﻌﻪ ﻋﻦ ﻏﲑﻩ‪ ،‬ﺑﺎﻟﺼﺪّ ﻋﻨﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ‪ .‬ﻭﺍﳌﻨﱠﺎﻉ ﻟﻠﺨﲑ ﻣﻦ ﺃﻫﻞ ﺟﻬﻨﻢ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﳌﻼﺋﻜﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪:‬‬
‫ﺃﻟﻘﻴﺎ ﰲ ﺟﻬﻨﻢ ﻛﻞ ﻛﻔﺎﺭ ﻋﻨﻴﺪ *ﻣﻨﺎﻉ ﻟﻠﺨﲑ ﻣﻌﺘﺪ ﻣﺮﻳﺐ *ﺍﻟﺬﻱ ﺟﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺄﻟﻘﻴﺎﻩ ﰲ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ } ﻕ‪:‬‬
‫‪ .{ ٢٦- ٢٤‬ﻭﻫﻮ ﻣﻊ ﻣﻨﻌﻪ ﺍﳋﲑ ﻋﻦ ﺍﻟﻨﺎﺱ ﻣﻌﺘﺪ ﺃﺛﻴﻢ ﻓﻠﻢ ﻳﺴﻠﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﺮّﻩ ﻭﺃﺫﺍﻩ‪ ،‬ﺣﲔ ﻣﻨﻌﻬﻢ ﺧﲑﻩ‪ ،‬ﺑﻞ ﲨﻊ ﺑﲔ‬
‫ﺍﻟﺸﺮﻳﻦ‪ :‬ﻓﻤﻨﻊ ﻋﻨﻬﻢ ﺍﳋﲑ ﻭﺃﻭﺻﻞ ﺇﻟﻴﻬﻢ ﺍﻟﻀﺮﺭ ﻭﺍﻷﺫﻯ‪ .‬ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﻋﺘﻞ ﻭﻫﻮ ﺍﻟﻔﻆﹼ ﺍﻟﻐﻠﻴﻆ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪،‬‬
‫ﺍﳉﻤﻮﻉ‪ ،‬ﺍﳌﻨﻮﻉ‪ ،‬ﻭﻫﺬﻩ ﺻﻔﺔ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :-‬ﺃﻻ ﺃﻧﺒّﺌﻜﻢ ﺑﺄﻫﻞ ﺍﳉﻨﺔ‪:‬‬
‫ﻅ ﻣﺴﺘﻜﱪ"‪} .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪،‬‬ ‫ﻛ ﱡﻞ ﺿﻌﻴﻒ ﻣﺘﻀﻌﻒ ﻟﻮ ﺃﻗﺴﻢ ﻋﻠﻰ ﺍﷲ ﻷﺑﺮﻩ‪ .‬ﺃﻻ ﺃﻧﺒﺌﻜﻢ ﺑﺄﻫﻞ ﺍﻟﻨﺎﺭ‪ :‬ﻛﻞ ُﻋُﺘﻞﱟ َﺟﻮّﺍ ٍ‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﺑﻌﺪ ﺫﻟﻚ ﺯﻧﻴﻢ ﺃﻱ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﻣﻴﻤﺔ ﻓﻬﻮ ﺯﻧﻴﻢ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‬
‫ﺃﻗﻮﺍﻻ ﻛﺜﲑﺓ ﺃﺭﺟﺤﻬﺎ ﻗﻮﻻﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺰﻧﻴﻢ ﻫﻮ ﺍﻟﺮﺟﻞ ﺍﳌﻌﺮﻭﻑ ﺑﹸﻠ ْﺆﻣِﻪ ﻭ ُﺧ ْﺒﺜِﻪ‪ ،‬ﺣﱴ ﻛﺄﻥﹼ ﺑﻪ ﻋﻼﻣ ﹰﺔ ﻳﻌﺮﻑ ﻬﺑﺎ‪.‬‬

‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﺰﻧﻴﻢ ﻫﻮ ﺍﻟﺪﻋﻲﱡ ﺍﻟﺬﻱ ﻻ ﻳُ ْﻌ َﺮﻑُ ﻧﺴﺒُﻪ‪.‬‬

‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﺃﻥ ﻛﺎﻥ ﺫﺍ ﻣﺎﻝ ﻭﺑﻨﲔ * ﺇﺫﺍ ﺗﺘﻠﻰ ﻋﻠﻴﻪ ﺁﻳﺎﺗﻨﺎ ﻗﺎﻝ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ؟! ﻣﻌﻨﺎﻩ ﻫﻞ ﻫﺬﺍ ﺟﺰﺍﺀ ﺇﻧﻌﺎﻣﻲ ﻋﻠﻴﻪ‬
‫ﺑﺎﳌﺎﻝ ﻭﺍﻟﺒﻨﲔ؟ ﻭ ﻫﻞ ﺟﺰﺍﺀ ﺍﻹﺣﺴﺎﻥ ﺇﻻ ﺍﻹﺣﺴﺎﻥ؟ ﻓﺒﺪﻻ ﻣﻦ ﺃﻥ ﻳﺒﺎﺩﺭ ﺇﱃ ﺷﻜﺮﻱ ﺑﺎﻹﳝﺎﻥ ﱄ ﻭﺗﺼﺪﻳﻖ ﺭﺳﻮﱄ‪ ،‬ﺟﻌﻞ‬
‫ﺷﻜﺮﻩ ﺍﻟﺘﻜﺬﻳﺐ ﺑﺂﻳﺎﰐ‪ ،‬ﻭﻗﺎﻝ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ! ﻭ ِﻣ ْﻦ ﹶﺛﻢّ ﳚﻲﺀ ﺍﻟﺘﻬﺪﻳﺪ‪ :‬ﺳﻨﺴﻤﻪ ﻋﻠﻰ ﺍﳋﺮﻃﻮﻡ ﻋﻠﻰ ﺍﻷﻧﻒ ﻭﺍﻟﻌﺮﺏ‬
‫ﺗﻌﺒّﺮ ﻋﻦ ﺍﻟﻌّﺰﺓ ﻭﺍﻟﺬِﻟﹼﺔ ﺑﻮﺻﻒ ﺍﻷﻧﻒ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺃﹶﻧْﻒٌ ﹶﺃ َﺷﻢّ‪ .‬ﻟﻠﻌﺰﻳﺰ‪ .‬ﻭﺃﹶﻧْﻒٌ ﰲ ﺍﻟﺮّﻏﺎﻡ‪ .‬ﻟﻠﺬﻟﻴﻞ‪.‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪َ :‬ﺭ ِﻏ َﻢ ﹶﺃ ْﻧﻒُ‬
‫ﺼ َﻖ ﺑﺎﻟﺘﺮﺍﺏ‬ ‫ﻒ ﺃﻱ ﹶﻟ ِ‬
‫ﻓﹸﻼﻥِ‪ ،‬ﺃﻱ‪ :‬ﺫﹸﻝ‪ ،‬ﻷﻥ ﺃﻛﺮ َﻡ ﻣﺎ ﰲ ﺍﻹﻧﺴﺎﻥ َﻭ ْﺟﻬُﻪ‪ ،‬ﻭﹶﺃ ْﻋﻠﹶﻰ ﻣﺎ ﰲ ﺍﻟﻮﺟﻪ ﺍ َﻷ ْﻧﻒُ‪ ،‬ﻓﺈﺫﺍ َﺭ ِﻏ َﻢ ﺍﻷﻧ ُ‬
‫ﻓﺬﻟﻚ ﻋُﻨﻮﺍﻥ ﺍﻟﺬﹼﻟﺔ‪ .‬ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻭﺳﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺫﻝﹼ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ‪( ١٣٠ ) ١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺇﺫﺍ ﺟﺎﺀﻙ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﺍﷲ ﻳﻌﻠﻢ ﺇﻧﻚ ﻟﺮﺳﻮﻟﻪ ﻭﺍﷲ ﻳﺸﻬﺪ ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻟﻜﺎﺫﺑﻮﻥ )‪(١‬‬
‫ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺳﻮﺭﺓ ﻣﺪﻧﻴﺔ‪ ،‬ﻭﺍﲰﻬﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻓﻬﻲ ﺗﺘﺤﺪّﺙ ﻋﻦ ﺍﻟﻨّﻔﺎﻕ ﻭﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻟﺘﻬﺘﻚ ﺃﺳﺘﺎﺭﻫﻢ‪،‬‬
‫ﻭﺗﻜﺸﻒ ﺃﺳﺮﺍﺭﻫﻢ‪ ،‬ﺣﱴ ﻳﻌﺮﻓﻬﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻴﺤﺬﺭﻭﻫﻢ‪ ،‬ﺇﺫ ﺃﻥ ﺍﳌﻨﺎﻓﻘﲔ ﺃﺷﺪﱡ ﺧﻄﺮًﺍ ﻭﺃﻋﻈﻢ ﺿﺮﺭًﺍ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﺬﻳﻦ‬
‫ﺻﺮﺣﻮﺍ ﺑﻜﻔﺮﻫﻢ ﻭﻋﺪﺍﻭﻬﺗﻢ ﻟﻺﺳﻼﻡ ﻭﺃﻫﻠﻪ‪.‬‬
‫ﰒ ﺧُﺘﻤﺖ ﺍﻟﺴﻮﺭ ﹸﺓ ﺑﺘﺤﺬﻳﺮ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻓﺘﻨﺔ ﺍﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ‪ ،‬ﻭﹶﺃ ْﻣﺮﹺﻫﻢ ﺑﺎﻹﻧﻔﺎﻕ ﳑﺎ ﺭﺯﻗﻬﻢ ﺍﷲ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻔﻮﺕ‬
‫ﺍﻷﻭﺍﻥ ﺑﺎﻧﺘﻬﺎﺀ ﺍﻷﺟﻞ‪ ،‬ﻓﻴﺘﺤﺴﺮ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﺗﻘﺼﲑﻩ ﻭﻻﺕ ﺣﲔ ﻣﻨﺎﺹ }ﺹ‪.{ ٣ :‬‬
 ‫ﺍﻟﻨﻔﺎﻕ‪ :‬ﻫﻮ ﺃﻥ ﻳﻈﻬﺮ ﺍﻟﺮﺟﻞ ﺧﻼﻑ ﻣﺎ ﻳﺒﻄﻦ‪ .‬ﻭﻫﻮ ﻗﺴﻤﺎﻥ‪ :‬ﺍﻋﺘﻘﺎﺩﻱ ﻭﻋﻤﻠﻲ‪.‬‬
‫ﻓﺎﻟﻨﻔﺎﻕ ﺍﻻﻋﺘﻘﺎﺩﻱ‪ :‬ﻫﻮ ﺃﻥ ﻳﻈﻬﺮ ﺍﻟﺮﺟﻞ ﺍﻹﺳﻼﻡ ﻭﻳﺒﻄﻦ ﺍﻟﻜﻔﺮ‪.‬‬

‫ﻭﺍﻟﻨﻔﺎﻕ ﺍﻟﻌﻤﻠﻲ‪ :‬ﻫﻮ ﺃﻥ ﻳﻌﻤﻞ ﺍﳌﺆﻣﻦ ﻋﻤﻼ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :-‬ﺃﺭﺑﻊٌ َﻣ ْﻦ ﻛﻦّ ﻓﻴﻪ ﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ ﺧﺎﻟﺼًﺎ ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔﹲ ﻣﻨﻬﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺣﱴ‬
‫ﻳﺪﻋﻬﺎ‪ :‬ﺇﺫﺍ ﺍﺋﺘﻤﻦ ﺧﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺣﺪﺙ ﻛﺬﺏ‪ ،‬ﻭﺇﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ‪ ،‬ﻭﺇﺫﺍ ﺧﺎﺻﻢ ﻓﺠﺮ"‪.‬‬
‫ﷲ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺟﻬﻨﻢ ﲨﻴﻌﺎ‪ ،‬ﰒ ﳚﻌ ﹸﻞ ﺍﳌﻨﺎﻓﻘﲔ ﰲ‬ ‫ﻭﺍﻟﻨﻔﺎﻕ ﺍﻻﻋﺘﻘﺎﺩﻱ ﺃﻋﻈ ُﻢ ﻣﻦ ﺍﻟﻜﻔﺮ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﻟﺬﺍ ﳚﻤﻊ ﺍ ُ‬
‫ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ :-‬ﺇﻥ ﺍﷲ ﺟﺎﻣﻊ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺟﻬﻨﻢ ﲨﻴﻌﺎ }ﺍﻟﻨﺴﺎﺀ‪ ،{ ١٤٠ :‬ﰒ‬
‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻟﻦ ﲡﺪ ﳍﻢ ﻧﺼﲑﺍ }ﺍﻟﻨﺴﺎﺀ‪.{ ١٤٥ :‬‬
‫ﺝ ﺍﳌﺆﻣﻦ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻟﻜﻦ ﳚﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ‬ ‫ﺃﻣﺎ ﺍﻟﻨﻔﺎﻕ ﺍﻟﻌﻤﻠﻲ ﻓﻼ ﻳُﺨﺮ ُ‬
‫ﻳﻨﺄﻯ ﺑﻨﻔﺴﻪ ﻋﻦ ﺷﻴﻢ ﺍﳌﻨﺎﻓﻘﲔ‪.‬‬
‫ﻭﻻ ﳚﻮﺯ ﺍﻬﺗﺎﻡ ﻣﺆﻣ ﹴﻦ ﺑﺎﻟﻨﻔﺎﻕ ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔﹲ ﻣﻨﻪ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳُﻘﺎﻝ ﻋﻦ ﻓﻼ ٍﻥ ﺃﻧﻪ ﻣﻨﺎﻓﻖ‪ ،‬ﻟﻜﻦ ﳚﻮﺯ ﺃﻥ ﻳُﻘﺎﻝ‪:‬‬
‫ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ؛ ﻷﻥ ﺍﻟﻨﻔﺎﻕ ﳏﻠﻪ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺇﻻ ﻋﻼ ُﻡ ﺍﻟﻐﻴﻮﺏ‪.‬‬
‫ﻕ ﺍﻻﻋﺘﻘﺎ ِﺩ ﻭﺃﻫﻠﻪِ‪ ،‬ﻭﺗﺒﺪﺃ ﺑﺎﻹﺧﺒﺎﺭ ﻋﻨﻬﻢ‪ .‬ﺃﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻓﻮﺍﻫﻬﻢ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﻮﻬﺑﻢ‪ :‬ﺇﺫﺍ‬
‫ﻭﺍﻟﺴﻮﺭﺓ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺎ ﹺ‬
‫ﺟﺎﺀﻙ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻜﺬﻬﺑﻢ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺷﻬﺪ ﻋﻠﻰ ﻛﺬﻬﺑﻢ ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻳﺸﻬﺪ ﺇﻥ‬
‫ﺍﳌﻨﺎﻓﻘﲔ ﻟﻜﺎﺫﺑﻮﻥ ﻷﻬﻧﻢ ﻻ ﻳﻌﺘﻘﺪﻭﻥ ﲟﺎ ﺷﻬﺪﻭﺍ ﺑﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻛﻠﻤﺔ ﻳﻘﻮﻟﻮﻬﻧﺎ ﺑﺄﻟﺴﻨﺘﻬﻢ‪ ،‬ﻭﺣﱴ ﻻ ﻳﺘﻮﻫﱠﻢ ﻣﺘﻮﻫﱢﻢ ﺃﻥﹼ ﺍﷲ‬
‫ﻛﺬﹼﻬﺑﻢ ﰲ ﺩﻋﻮﻯ ﺭﺳﺎﻟﺘﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺟﻲﺀ ﻬﺑﺬﻩ ﺍﳉﻤﻠﺔ ﺍﳌﻌﺘﺮﺿﺔ ﻭﺍﷲ ﻳﻌﻠﻢ ﺇﻧﻚ ﻟﺮﺳﻮﻟﻪ‪ ،‬ﻓﺄﺛﺒﺖ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﺮﺳﻮﻟﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،-‬ﻭﻛﺬﹼﻬﺑﻢ ﰲ ﺩﻋﻮﺍﻫﻢ ﺃﻬﻧﻢ ﻳﺸﻬﺪﻭﻥ ﻟﻪ ﻬﺑﺎ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٣١‬ﺍﳌﻨﺎﻓﻘﻮﻥ ‪٢-‬‬
‫ﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺱ ﺑﺎﻷﳝﺎﻥ ﺍﻟﻜﺎﺫﺑﺔ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻗﺎﻟﻮﺍ ﻗﻮﻻ‪ ،‬ﺃﻭ ﻓﻌﻠﻮﺍ ﻓِﻌﻼ ﻳُ ْﺆ َﺧﺬﹸ‬ ‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ ) ﺍﲣﺬﻭﺍ ﺃﳝﺎﻬﻧﻢ ﺟﻨﺔ ﺃﻱ ﻭﻗﺎﻳﺔ‪ ،‬ﻳﺘّﻘﻮﻥ ﺍﻟﻨﺎ َ‬
‫ﻋﻠﻴﻬﻢ ﺗﻨﺼّﻠﻮﺍ ﻣﻨﻪ‪ ،‬ﻭﺗﱪﱠﺀﻭﺍ‪ ،‬ﺑﺎﻷﳝﺎﻥ ﺍﻟﻜﺎﺫﺑﺔ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻗﻠﻨﺎ‪ ،‬ﻭﺍﷲ ﻣﺎ ﻓﻌﻠﻨﺎ‪ .‬ﻭﺭﲟﺎ ﻳﻌﻤﻠﻮﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻲﺀ ﻭﳛﻠﻔﻮﻥ ﺃﻬﻧﻢ‬
‫ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻓﻴﻐﺘﺮّ ﻬﺑﻢ ﻣﻦ ﻻ ﻳﻌﺮﻓﻬﻢ‪ ،‬ﻓﻴﺼﺪّﻗﻬﻢ ﻭﺭﲟﺎ ﺍﻗﺘﺪﻯ ﻬﺑﻢ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﺮﺭ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪:-‬‬
‫"ﺍﲣﺬﻭ ﺍ ﺃﳝﺎﻬﻧﻢ ﺟﻨﺔ ﻓﺼﺪﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺻﺪّﻭﺍ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺻﺪّﻭﺍ ﻏﲑﻫﻢ‪ ،‬ﺇﻬﻧﻢ ﺳﺎﺀ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ" ﻭﻫﻞ ﻫﻨﺎﻙ‬
‫ﺃﺳﻮﺃ ﻣﻦ ﺍﻟﺼﺪّ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ؟ ﻭﻣﻦ ﺃﻇﻠﻢ ﳑﻦ ﺍﻓﺘﺮﻯ ﻋﻠﻰ ﺍﷲ ﺍﻟﻜﺬﺏ ﻭﻫﻮ ﻳﺪﻋﻰ ﺇﱃ ﺍﻹﺳﻼﻡ؟ }ﺍﻟﺼﻒ‪ ،{ ٧ :‬ﺫﻟﻚ‬
‫ﺑﺄﻬﻧﻢ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ ﺃﻱ ﺫﻟﻚ ﺍﳊﻠﻒ ﺍﻟﻜﺎﺫﺏ ﻭﺍﻟﺼﺪّ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﺑﺴﺒﺐ ﺃﻬﻧﻢ ﺁﻣﻨﻮﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﰒ ﻛﻔﺮﻭﺍ ﺑﻘﻠﻮﻬﺑﻢ‬
‫ﻓﻄﺒﻊ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﻭﺍﻟﻄﹼﺒْﻊُ ﻫﻮ ﺍﳋﺘﻢ‪ ،‬ﻭﻫﻮ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺸﻤﻊ ﺍﻷﲪﺮ ﺇﺫﺍ ﺿُﺮﺏ ﻋﻠﻰ ﳏ ﹴّﻞ ﻣﺎ‪ ،‬ﻓﻼ ﳜﺮﺝ ﻣﻨﻪ ﺷﻲﺀ‪،‬‬
‫ﺐ ﻻ ﳜﺮﺝ ﻣﻨﻪ ﻣﻨﻜﺮ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻪ‬ ‫ﻭﻻ ﻳﺪﺧﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻄﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺇﺫﺍ ﻃﹸﹺﺒ َﻊ ﻋﻠﻰ ﻗﻠ ﹴ‬
‫ﻣﻌﺮﻭﻑ‪ ،‬ﻓﻬﻢ ﻻ ﻳﻔﻘﻬﻮﻥ ﻓﻼ ﻳﻌﺮﻓﻮﻥ ﻣﻌﺮﻭﻓﹰﺎ ﻭﻻ ﻳﻨﻜﺮﻭﻥ ﻣﻨﻜﺮﺍ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﳌﺎ ﲢﺪّﺙ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺿﺮﺏ ﳍﻢ ﻣﺜﻠﻴْﻦ‪ :‬ﻧﺎﺭﻳًﺎ‪ ،‬ﻭﻣﺎﺋﻴ‪‬ﺎ‪ ،‬ﻓﺎﻟﻨّﺎﺭﻱ ﻫﻮ‪:‬‬
‫"ﻣﺜﻠﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻗﺪ ﻧﺎﺭﺍ ﻓﻠﻤﺎ ﺃﺿﺎﺀﺕ ﻣﺎ ﺣﻮﻟﻪ ﺫﻫﺐ ﺍﷲ ﺑﻨﻮﺭﻫﻢ ﻭﺗﺮﻛﻬﻢ ﰲ ﻇﻠﻤﺎﺕ ﻻ ﻳﺒﺼﺮﻭﻥ )‪ (١٧‬ﺻﻢ‬
‫ﺑﻜﻢ ﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ" }ﺍﻟﺒﻘﺮﺓ‪.{ ١٨ ،١٧ :‬‬
 ‫ﻭﺍﳌﺎﺋﻲ‪ " :‬ﺃﻭ ﻛﺼﻴﺐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﻴﻪ ﻇﻠﻤﺎﺕ ﻭﺭﻋﺪ ﻭﺑﺮﻕ ﳚﻌﻠﻮﻥ ﺃﺻﺎﺑﻌﻬﻢ ﰲ ﺁﺫﺍﻬﻧﻢ ﻣﻦ ﺍﻟﺼﻮﺍﻋﻖ ﺣﺬﺭ ﺍﳌﻮﺕ ﻭﺍﷲ‬
‫ﳏﻴﻂ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ )‪ (١٩‬ﻳﻜﺎﺩ ﺍﻟﱪﻕ ﳜﻄﻒ ﺃﺑﺼﺎﺭﻫﻢ ﻛﻠﻤﺎ ﺃﺿﺎﺀ ﳍﻢ ﻣﺸﻮﺍ ﻓﻴﻪ ﻭﺇﺫﺍ ﺃﻇﻠﻢ ﻋﻠﻴﻬﻢ ﻗﺎﻣﻮﺍ ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ‬
‫ﻟﺬﻫﺐ ﺑﺴﻤﻌﻬﻢ ﻭﺃﺑﺼﺎﺭﻫﻢ ﺇﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ" }ﺍﻟﺒﻘﺮﺓ‪.{٢٠ ،١٩ :‬‬

‫ﻓﺎﻟﻨّﺎﺭﻱ ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ‪ ،‬ﻭﺍﳌﺎﺋﻲ ﻟﻠﺬﻳﻦ ﻫﻢ ﰲ ﺭﻳﺒﻬﻢ ﻳﺘﺮﺩﺩﻭﻥ ﻭﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻹﺳﻼﻡ ﺗﺎﺭﺓ‪ ،‬ﻭﳝﻴﻠﻮﻥ ﻋﻨﻪ ﺗﺎﺭﺓ‪،‬‬
‫ﻕ ﻛﻠﻤﺎ ﺃﺿﺎﺀ ﳍﻢ ﻣﺸﻮﺍ ﻓﻴﻪ ﻭﺇﺫﺍ ﺃﻇﻠﻢ ﻋﻠﻴﻬﻢ ﻗﺎﻣﻮﺍ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ‬
‫ﻓﻬﻢ ﻛﺎﻟﺬﻱ ﳝﺸﻲ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ﻳﺴﺘﻀﻲﺀ ﺑﻨﻮﺭ ﺍﻟﺒَﺮ ﹺ‬
‫ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ ﻑ ﻣﺜﻠﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻗﺪ ﻧﺎﺭﺍ ﻓﻠﻤﺎ ﺃﺿﺎﺀﺕ ﻣﺎ ﺣﻮﻟﻪ ﺫﻫﺐ ﺍﷲ ﺑﻨﻮﺭﻫﻢ ﻭﺗﺮﻛﻬﻢ ﰲ ﻇﻠﻤﺎﺕ ﻻ‬
‫ﻳﺒﺼﺮﻭﻥ‪ ،‬ﻓﻬﻢ ﳌﺎ ﺁﻣﻨﻮﺍ ﺧﺮﺟﻮﺍ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﺇﱃ ﻧﻮﺭ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﻛﻔﺮﻭﺍ ﺭُﺩّﻭﺍ ﰲ ﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻓﻤﺎ ﻫﻢ ﲞﺎﺭﺟﲔ‬
‫ﻣﻨﻬﺎ‪ ،‬ﺻﻢ ﺑﻜﻢ ﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺍﷲ ﻋﻘﻮﺑﺔ ﳍﻢ ﻋﻠﻰ ﺗﺮﻛﻬﻢ ﺍﻹﳝﺎﻥ ﺑﻌﺪ ﺃﻥ ﺫﺍﻗﻮﺍ ﺣﻼﻭﺗﻪ‪ ،‬ﻭﺭﺃﻭﺍ‬
‫ﻧﻮﺭﻩ‪ ،‬ﺫﻟﻚ ﺑﺄﻬﻧﻢ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ ﻓﻄﺒﻊ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﻓﻬﻢ ﻻ ﻳﻔﻘﻬﻮﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﻓﻠﻤﺎ ﺯﺍﻏﻮﺍ ﺃﺯﺍﻍ ﺍﷲ‬
‫ﻗﻠﻮﻬﺑﻢ" }ﺍﻟﺼﻒ‪.{ ٥ :‬‬
‫ﰒ ﻭﺻﻒ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﲜﻤﺎﻝ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﺣﻼﻭﺓ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺇﺫﺍ ﺭﺃﻳﺘﻬﻢ ﺗﻌﺠﺒﻚ ﺃﺟﺴﺎﻣﻬﻢ ﻭﺇﻥ ﻳﻘﻮﻟﻮﺍ ﺗﺴﻤﻊ‬
‫ﻟﻘﻮﳍﻢ ﻓﻬﺬﺍ ﺣﺎﻝ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﻢ ﻭﺃﻓﺌﺪﻬﺗﻢ ﻫﻮﺍﺀ }ﺇﺑﺮﺍﻫﻴﻢ‪ ،{ ٤٣ :‬ﻳﻌﲏ ﻻ ﺣﻴﺎﺓ ﻓﻴﻬﺎ ﻛﺄﻬﻧﻢ ﺧﺸﺐ ﻣﺴﻨﺪﺓ ﺃﻱ ﻳﺸﺒﻬﻮﻥ‬
‫ﺍﳋﺸﺐ ﺍﳌﺴﻨّﺪﺓ ﺇﱄ ﺍﳊﺎﺋﻂ‪ ،‬ﰲ ﻛﻮﻬﻧﻢ ﺻﻮﺭًﺍ ﺧﺎﻟﻴ ﹰﺔ ﻋﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻈﺮ‪ ،‬ﻓﻬﻢ ﺃﺷﺒﺎﺡٌ ﺑﻼ ﺃﺭﻭﺍﺡٌ‪ ،‬ﻭﺃﺟﺴﺎﻡٌ ﺑﻼ ﺃﺣﻼﻡٌ‪،‬‬
‫ﻓﻼ ﻳﻌﺠﺒﻚ ﲨﺎ ﹸﻝ ﺻﻮﺭﻬﺗﻢ‪ ،‬ﻭﻻ ﻋﺬﻭﺑ ﹸﺔ ﻣﻨﻄﻘﻬﻢ‪.‬‬

‫ﰒ ﻭﺻﻔﻬﻢ ﺍﷲ ﺑﺎﻟﻀﻌﻒ ﻭﺍﳋﻮﺭ‪ ،‬ﻭﺍﳉﱭ ﻭﺍﳍﻠﻊ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﳛﺴﺒﻮﻥ ﻛﻞ ﺻﻴﺤﺔ ﻋﻠﻴﻬﻢ" ﻭﻫﺬﺍ ﺣﺎﻝ ﻛﻞ ﻣﻦ ﳜﺎﻟﻒ ﻓِﻌﻠﹸﻪ‬
‫ﻗﻮﻟﹶﻪ‪ ،‬ﺧﺎﺋﻔﻮﻥ ﺩﺍﺋﻤًﺎ‪ ،‬ﻗﻠﻘﻮﻥ ﺃﺑﺪﺍ‪ ،‬ﳛﺬﺭﻭﻥ ﺃﻥ ﻳُﻔﻀﺤﻮﺍ‪ ،‬ﻭﺗﻜﺸﻒ ﺃﺳﺮﺍﺭﻫﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﳛﺬﺭ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺃﻥ‬
‫ﺗﻨﺰﻝ ﻋﻠﻴﻬﻢ ﺳﻮﺭﺓ ﺗﻨﺒﺌﻬﻢ ﲟﺎ ﰲ ﻗﻠﻮﻬﺑﻢ ﻗﻞ ﺍﺳﺘﻬﺰﺋﻮﺍ ﺇﻥ ﺍﷲ ﳐﺮﺝ ﻣﺎ ﲢﺬﺭﻭﻥ" } ﺍﻟﺘﻮﺑﺔ‪ ،{٦٤ :‬ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪" :-‬ﺃﻡ‬
‫ﺣﺴﺐ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮﻬﺑﻢ ﻣﺮﺽ ﺃﻥ ﻟﻦ ﳜﺮﺝ ﺍﷲ ﺃﺿﻐﺎﻬﻧﻢ )‪ (٢٩‬ﻭﻟﻮ ﻧﺸﺎﺀ ﻷﺭﻳﻨﺎﻛﻬﻢ ﻓﻠﻌﺮﻓﺘﻬﻢ ﺑﺴﻴﻤﺎﻫﻢ ﻭﻟﺘﻌﺮﻓﻨﻬﻢ ﰲ‬
‫ﷲ ﻧﺒﻴﻪ ﻣﻨﻬﻢ ﻓﻘﺎﻝ‪" :‬ﻫﻢ ﺍﻟﻌﺪﻭ ﻓﺎﺣﺬﺭﻫﻢ" ﻫﻢ ﺍﻟﻌﺪﻭّ‬‫ﳊﻦ ﺍﻟﻘﻮﻝ ﻭﺍﷲ ﻳﻌﻠﻢ ﺃﻋﻤﺎﻟﻜﻢ" }ﳏﻤﺪ‪ ،{ ٣٠ ،٢٩ :‬ﰒ ﺣﺬﹼﺭ ﺍ ُ‬
‫ﺍﻟﻜﺎﻣﻞ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻓﺎﺣﺬﺭﻫﻢ ﻭﻻ ﺗﺄﻣﻨْﻬﻢ ﻭﺇﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬ ُﺪ ﺇﻧّﻚ ﻟﺮﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﺣﺬﺭ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻣﻨﻬﻢ ﻷﻥ ﺍﳋﻄﺮ‬
‫ﻛﺎﻣﻦٌ ﻓﻴﻬﻢ‪ ،‬ﻭﻗﺪ ﺃﻇﻬﺮﻭﺍ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﺬﺍ ﳚﻌﻞ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﻳﺄﲤﻨﻮﻬﻧﻢ‪ ،‬ﻓﺤﺬﹼﺭ ﺍﷲ ﻣﻨﻬﻢ‪ ،‬ﻭﺑﻴّﻦ ﺃﻬﻧﻢ ﻫﻢ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺇﻥ‬
‫ﻗﺎ ﻟﻮﺍ ﳓﻦ ﻣﺴﻠﻤﻮﻥ‪.‬‬
‫ﰒ ﺩﻋﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺩﻋﺎ ُﺀ ﺍﷲ ﻗﻀﺎﺀٌ ﻣﱪﻡ‪ ،‬ﻭﺣﻜﻢٌ ﻧﺎﻓﺬ‪ ،‬ﻗﺎﺗﻠﻬﻢ ﺍﷲ ﺃﻱ ﺃﺧﺰﺍﻫﻢ ﻭﻟﻌﻨﻬﻢ ﻭﺃﺑﻌﺪﻫﻢ ﻋﻦ ﺭﲪﺘﻪ‪ .‬ﺃﱏ ﻳﺆﻓﻜﻮﻥ‬
‫ﻛﻴﻒ ﻳُﺼﺮﻓﻮﻥ ﻋﻦ ﺍﳍﺪﻯ ﺇﱃ ﺍﻟﻀﻼﻝ؟ ﻭﻛﻴﻒ ﺗﻀﻞ ﻋﻘﻮﳍﻢ ﻣﻊ ﻭﺿﻮﺡ ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﱪﺍﻫﲔ؟ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫) ‪ ( ١٣٢‬ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﳜﺎﻑ ﻭﻋﻴﺪ ‪١-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻓﺈﻧﻪ ﻻ ﻳﺼﻠﺢ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﺇﻻ ﲟﺎ ﺻﻠﺢ ﺑﻪ ﺃﻭﳍﺎ‪ ،‬ﻭﻣﻦ ﻳﻄﺎﻟﻊ ﺳﲑﺓ ﺍﻟﻨﱯ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻭﻛﻴﻒ ﺑﺪﺃ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻳﺘﺒﲔ ﻟﻪ ﺃﻥ ﺍﻟﻨﱯ‬
‫‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻛﺎﻥ ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﻨﺎ ﺱ ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﺃﻭ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺼﺤﻬﻢ ﻭﻳﻘﻴﻢ‬
‫ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﻛﺎﻥ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪)) :-‬ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﳜﺎﻑ ﻭﻋﻴﺪ((‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫))ﻭﺍﺗﻞ ﻣﺎ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻣﻦ ﻛﺘﺎﺏ ﺭﺑﻚ((‪ ،‬ﻭﻗﺎﻝ‪)) :‬ﻭﻛﺬﻟﻚ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻗﺮﺁﻧﺎ ﻋﺮﺑﻴﺎ ﻟﺘﻨﺬﺭ ﺃﻡ ﺍﻟﻘﺮﻯ ﻭﻣﻦ ﺣﻮﳍﺎ‬
‫ﻭﺗﻨﺬﺭ ﻳﻮﻡ ﺍﳉﻤﻊ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻓﺮﻳﻖ ﰲ ﺍﳉﻨﺔ ﻭﻓﺮﻳﻖ ﰲ ﺍﻟﺴﻌﲑ(( ]ﺍﻟﺸﻮﺭﻯ‪.[٧:‬‬
 ‫ﺣﱴ ﺃﻧﻪ ﰲ ﻋﺒﺎﺩﺗﻪ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻛﺎﻥ ﻳﺘﺄﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺫﻛﺮﺕ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‬
‫ﻏﲑ ﺃﻥ ﺍﻟﺬﻱ ﻻﺣﻈﺘﻪ ﻭﺷﻜﺎ ﻣﻨﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ﻭﺍﻟﻄﻼﺏ ﺟﻔﻮﺓ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺃﺭﺍﺩ ﺃﻥ‬
‫ﻳﻨﺎﻗﺶ ﺃﺣﺪﹰﺍ ﻗﻠﻤﺎ ﺍﺳﺘﺪﻝ ﺑﺎﻵﻳﺎﺕ ﺑﻴﻨﻤﺎ ﻫﻮ ﻳﻜﺜﺮ ﻣﻦ ﺫﻛﺮ ﺃﻗﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ ﻭﺭﲟﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻭﻻ ﺿﲑ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﺴﻨﺔ ﻟﻜﻦ ﺍﻷﻭﱃ ﺗﺄﺧﲑ ﺍﻟﺴﻨﺔ ﻋﻦ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﺻﻨﻒ ﺁﺧﺮ ﻳﻘﻀﻮﻥ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﻄﻮﺍﻝ ﺑﻌﺮﺽ ﺍﳌﺴﺮﺣﻴﺎﺕ ﻭﺍﻷﻧﺎﺷﻴﺪ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻷﻧﺪﻳﺔ ﻭﺍﳌﻨﺎﺳﺒﺎﺕ ﲝﺠﺔ ﺍﻟﺪﻋﻮﺓ‬
‫ﺇﱃ ﺍﷲ!!‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﻌﻄﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﺸﺮ ﻣﻌﺸﺎﺭ ﻣﺎ ﺃﻧﻔﻘﻮﻩ ﻣﻦ ﺍﻟﻮﻗﺖ ﻓﻠﻴﺲ ﻟﻠﻘﺮﺁﻥ ﺇﻻ ﺩﻗﺎﺋﻖ ﻣﻌﺪﻭﺩﺍﺕ ﰲ‬
‫ﺍﻻﻓﺘﺘﺎﺣﻴﺎﺕ‪.‬‬
‫ﻭﻫﺬﺍ ﺧﻼﻑ ﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻭﺃﺯﻛﻰ ﺍﻟﺘﱪﻳﻜﺎﺕ‪.‬‬
‫ﳎﺮﺩ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺮﺗﻴﻠﻪ ﺗﺆﺛﺮ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﻮﻱ ﰲ ﺫ ﻟﻚ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﻜﺎﻓﺮﻭﻥ‪ ،‬ﻟﻜﻦ ﻧﻮﻋﻴﺔ ﺍﻟﺘﺄﺛﲑ ﲣﺘﻠﻒ ﺑﲔ‬
‫ﻫﺆﻻﺀ ﻭ ﺃﻭﻟﺌﻚ‪.‬‬

‫ﻓﺎﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺍﺳﺘﻤﻊ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻳﻨﻔﺮ ﻣﻨﻪ ﻭﻳﺸﻤﺌﺰ ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻫﻮ ﻋﻠﻴﻢ ﺑﺬﺍﺕ ﺍﻟﺼﺪﻭﺭ ‪ -‬ﻓﻘﺎﻝ‪:‬‬
‫))ﻭﻟﻘﺪ ﺻﺮﻓﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺬﻛﺮﻭﺍ ﻭﻣﺎ ﻳﺰﻳﺪﻫﻢ ﺇﻻ ﻧﻔﻮﺭﹰﺍ(( ] ﺍﻹﺳﺮﺍﺀ‪ .[٤١:‬ﻭﻗﺎﻝ‪)) :‬ﻭﺇﺫﺍ ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﺟﻌﻠﻨﺎ‬
‫ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﺣﺠﺎﺑﺎ ﻣﺴﺘﻮﺭﺍ)‪(٤٥‬ﻭﺟﻌﻠﻨﺎ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﺃﻛﻨﺔ ﺃﻥ ﻳﻔﻘﻬﻮﻩ ﻭﰲ ﺁﺫﺍﻬﻧﻢ ﻭﻗﺮﺍ ﻭﺇﺫﺍ‬
‫ﺫﻛﺮﺕ ﺭﺑﻚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ﻭﻟﻮﺍ ﻋﻠﻰ ﺃﺩﺑﺎﺭﻫﻢ ﻧﻔﻮﺭﹰﺍ(( ]ﺍﻹﺳﺮﺍﺀ‪ ،[٤٦ - ٤٥ :‬ﻭﻗﺎﻝ‪)) :‬ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺣﺪﻩ‬
‫ﺍﴰﺄﺯﺕ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺬﻳﻦ ﻣﻦ ﺩﻭﻧﻪ ﺇﺫﺍ ﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥ(( ]ﺍﻟﺰﻣﺮ‪.[٤٥:‬‬
‫ﺇﻥ ﺍﻟﻜﺎﻓﺮ ﻟﻴﺤﺲ ﻣﻦ ﺃﻋﻤﺎﻗﻪ ﺑﺘﺄﺛﲑ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻤﺎ ﻳﺴﻤﻌﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻈﻢ ﺍﻟﻌﺠﻴﺐ‪ ،‬ﻟﻘﺪ ﺑﻠﻎ ﻣﻦ ﺷﺪﺓ ﺗﺄﺛﲑﻩ ﻋﻠﻰ‬
‫ﺍﳌﺸﺮﻛﲔ ﺃﻬﻧﻢ ﻛﺎﻧﻮﺍ ﳜﺮﺟﻮﻥ ﰲ ﺟﻨﺢ ﺍﻟﻠﻴﻞ ﻳﺴﺘﻤﻌﻮﻥ ﺇﱃ ﺗﻼﻭﺓ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ -‬ﻭﺃﺻﺤﺎﺑﻪ‬
‫ﺍﻟﻜﺮﺍﻡ ﻭﻫﻢ ﻳﻘﺮﺃﻭﻥ‪ ،‬ﺣﱴ ﺇﻬﻧﻢ ﺗﻮﺍﺻﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺃﻻ ﻳﺴﺘﻤﻌﻮﺍ ﻟﻪ ﻭ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﻬﺗﻢ ﺑﺎﻟﻀﺠﻴﺞ ﺣﲔ ﺗﻼﻭﺗﻪ ﻓﻘﺎﻝ‬
‫‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻭﺍﺻﻔﹰﺎ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﻨﻬﻢ‪)) :‬ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻻ ﺗﺴﻤﻌﻮﺍ ﳍﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻐﻮﺍ ﻓﻴﻪ ﻟﻌﻠﻜﻢ ﺗﻐﻠﺒﻮﻥ((‪.‬‬
‫ﻭﺍﻟﻜﻔﺮﺓ ﻣﻦ ﺍﳉﻦ ﺃﻳﻀﹰﺎ ﻳﻨﻔﺮﻭﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ‪" :‬ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ﻣﻘﺎﺑﺮ ﻭ ﺇﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺗﻘﺮﺃ ﺍﻟﺒﻘﺮﺓ ﻓﻴﻪ ﻻ ﻳﺪﺧﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ"‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٣٣‬ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﳜﺎﻑ ﻭﻋﻴﺪ ‪٢-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺇﻥ ﺗﺄﺛﲑ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻧﻔﻮﺱ ﺍﳌﺆﻣﻨﲔ ﻭﻗﻠﻮﻬﺑﻢ ﻓﺬﻟﻚ ﺑﺰﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﻭﺍﳋﺸﻮﻉ ﻭﺍﳋﺸﻴﺔ ﻭﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪-‬‬
‫‪.‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪ )) :-‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺯﺍﺩﻬﺗﻢ ﺇﳝﺎﻧﺎ ﻭﻋﻠﻰ ﺭﻬﺑﻢ‬
‫ﻳﺘﻮﻛﻠﻮﻥ(( ]ﺍﻷﻧﻔﺎﻝ‪ ،[٢ :‬ﻭﻗﺎﻝ‪)) :‬ﻭﺑﺸﺮ ﺍﳌﺨﺒﺘﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺍﻟﺼﺎﺑﺮﻳﻦ ﻋﻠﻰ ﻣﺎ ﺃﺻﺎﻬﺑﻢ‬
‫ﻭﺍﳌﻘﻴﻤﻲ ﺍﻟﺼﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ(( ]ﺍﳊﺞ‪.[٣٥ :‬‬
‫ﻭﻗﺎﻝ‪)) :‬ﻭﺇﺫﺍ ﲰﻌﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺗﺮﻯ ﺃﻋﻴﻨﻬﻢ ﺗﻔﻴﺾ ﻣﻦ ﺍﻟﺪﻣﻊ ﳑﺎ ﻋﺮﻓﻮﺍ ﻣﻦ ﺍﳊﻖ ﻳﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﺁﻣﻨﺎ ﻓﺎﻛﺘﺒﻨﺎ‬
‫ﻣﻊ ﺍﻟﺸﺎﻫﺪﻳﻦ(( ] ﺍﳌﺎﺋﺪﺓ‪ ،[٨٣:‬ﻭﻗﺎﻝ‪)) :‬ﺍﷲ ﻧﺰﻝ ﺃﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺑﺎ ﻣﺘﺸﺎﻬﺑﺎ ﻣﺜﺎﱐ ﺗﻘﺸﻌﺮ ﻣﻨﻪ ﺟﻠﻮﺩ ﺍﻟﺬﻳﻦ ﳜﺸﻮﻥ‬
‫ﺭﻬﺑﻢ ﰒ ﺗﻠﲔ ﺟﻠﻮﺩﻫﻢ ﻭﻗﻠﻮﻬﺑﻢ ﺇﱃ ﺫﻛﺮ ﺍﷲ ﺫﻟﻚ ﻫﺪﻯ ﺍﷲ ﻳﻬﺪﻱ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﻀﻠﻞ ﺍﷲ ﻓﻤﺎ ﻟﻪ ﻣﻦ ﻫﺎﺩ((‬
‫]ﺍﻟﺰﻣﺮ‪ ،[٢٣ :‬ﻭﻗﺎﻝ‪)) :‬ﻭﺇﺫﺍ ﻣﺎ ﺃﻧﺰﻟﺖ ﺳﻮﺭﺓ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺃﻳﻜﻢ ﺯﺍﺩﺗﻪ ﻫﺬﻩ ﺇﳝﺎﻧﹰﺎ ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﺰﺍﺩﻬﺗﻢ ﺇﳝﺎﻧﺎ‬
 ‫ﻭﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮﻬﺑﻢ ﻣﺮﺽ ﻓﺰﺍﺩﻬﺗﻢ ﺭﺟﺴﹰﺎ ﺇﱃ ﺭﺟﺴﻬﻢ ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻛﺎﻓﺮﻭﻥ(( ] ﺍﻟﺘﻮﺑﺔ‪- ١٢٤ :‬‬
‫‪.[١٢٥‬‬
‫ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻱ ﺻﻨﻴﻌﻪ ﺑﺎﻟﻘﻠﻮﺏ ﻭﺗﺄﺛﲑﻩ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﺫﻫﺐ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻ‬
‫ﻳﻌﺮﻓﻪ ﺇﻻ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻓﺈﻧﻚ ﻻ ﺗﺴﻤﻊ ﻛﻼﻣﹰﺎ ﻏﲑ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻈﻮﻣﹰﺎ ﻭﻻ ﻣﻨﺜﻮﺭﺍﹰ ﺇﺫﺍ ﻗﺮﻉ ﺍﻟﺴﻤﻊ ﺧﻠﺺ ﻟﻪ ﺇﱃ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﻠﺬﺓ‬
‫ﻭﺍﳊﻼﻭﺓ ﰲ ﺣﺎﻝ ﻭﻣﻦ ﺍﻟﺮﻭﻋﺔ ﻭﺍﳌﻬﺎﺑﺔ ﰲ ﺃﺧﺮﻯ ﻣﺎ ﳜﻠﺺ ﻣﻨﻪ ﺇﻟﻴﻪ‪ ،‬ﺗﺴﺘﺒﺸﺮ ﺑﻪ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻨﺸﺮﺡ ﻟﻪ ﺍﻟﺼﺪﻭﺭ‪ ،‬ﺣﱴ‬
‫ﺇﺫﺍ ﺃﺧﺬﺕ ﺣﻈﻬﺎ ﻣﻨﻪ ﻋﺎﺩﺕ ﻣﺮﺗﺎﻋﺔ ﻗﺪ ﻋﺮﺍﻫﺎ ﺍﻟﻮﺟﻴﺐ ﻭﺍﻟﻘﻠﻖ ﻭﺗﻐﺸﺎﻫﺎ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺮﻕ‪ ،‬ﺗﻘﺸﻌﺮ ﻣﻨﻪ ﺍﳉﻠﻮﺩ ﻭﺗﻨﺰﻋﺞ‬
‫ﻟﻪ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﳛﻮﻝ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﻣﻀﻤﺮﺍﻬﺗﺎ ﻭﻋﻘﺎﺋﺪﻫﺎ ﺍﻟﺮﺍﺳﺨﺔ ﻓﻴﻬﺎ‪ ،‬ﻓﻜﻢ ﻣﻦ ﻋﺪﻭ ﻟﻠﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬
‫ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻌﺮﺏ ﻭﻓﺘﺎﻛﻬﺎ ﺃﻗﺒﻠﻮﺍ ﻳﺮﻳﺪﻭﻥ ﺍﻏﺘﻴﺎﻟﻪ ﻓﺴﻤﻌﻮﺍ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻢ ﻳﻠﺒﺜﻮﺍ ﺣﲔ ﻭﻗﻌﺖ ﰲ ﻣﺴﺎﻣﻌﻬﻢ ﺃﻥ‬
‫ﻳﺘﺤﻮﻟﻮﺍ ﻋﻦ ﺭﺃﻳﻬﻢ ﺍﻷﻭﻝ ﻭ ﺃﻥ ﻳﺮﻛﻨﻮﺍ ﺇﱃ ﻣﺴﺎﳌﺘﻪ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻳﻨﻪ ﻭﺻﺎﺭﺕ ﻋﺪﺍﻭﻬﺗﻢ ﻣﻮﺍﻻﺓ ﻭﻛﻔﺮﻫﻢ ﺇﳝﺎﻧﺎ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٣٤‬ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﳜﺎﻑ ﻭﻋﻴﺪ ‪٣-‬‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺼﺔ ﺇﺳﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪:‬‬
‫ﺧﺮﺝ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﺮﻳﺪ ﻗﺘﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻓﻠﻘﻴﻪ ﻧﻌﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﺎﻡ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻳﻦ ﺗﺮﻳﺪ ﻳﺎ ﻋﻤﺮ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺭﻳﺪ ﳏﻤﺪﹰﺍ ﻫﺬﺍ ﺍﻟﺼﺎﺑﺊ ﻓﺄﻗﺘﻠﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻧﻌﻴﻢ‪ :‬ﻟﻘﺪ ﻏﺮّﺗﻚ ﻧﻔﺴﻚ ﻳﺎ ﻋﻤﺮ‪ .‬ﺃﻓ ﻼ ﺗﺮﺟﻊ‬
‫ﺇﱃ ﺃﺧﺘﻚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﳋﻄﺎﺏ ﻭﺯﻭﺟﻬﺎ‪ ،‬ﻓﻘﺪ ﻭﺍﷲ ﺃﺳﻠﻤﺎ ﻭﺍﺗﺒﻌﺎ ﳏﻤﺪﹰﺍ‪.‬‬
‫ﻓﺮﺟﻊ ﺇﱃ ﺃﺧﺘﻪ ﻭﻫﻲ ﺗﻘﺮﺃ ﺳﻮﺭﺓ )ﻃﻪ( ﻓﻠﻤﺎ ﺃﺧﺬ ﺍﻟﺼﺤﻴﻔﺔ ﻣﻨﻬﺎ ﻭﻗﺮﺃ ﺻﺪﺭﹰﺍ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﺣﺴﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﻭﺃﻛﺮﻣﻪ‪ ،‬ﻓﺬﻫﺐ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻗﺎﻝ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺟﺌﺘﻚ ﻷﻭﻣﻦ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ ﻭﲟﺎ ﺟﺎﺀ‬
‫ﻣﻦ ﻋﻨﺪ ﺍﷲ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﰲ ﺳﺒﺐ ﺇﺳﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺧﻼﺻﺘﻬﺎ‪ :‬ﺃﻥ ﻋﻤﺮ ﺃﺭﺍﺩ ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﻜﻌﺒﺔ‪ ،‬ﻓﺈﺫﺍ ﺭﺳﻮﻝ ﺍﷲ ‪-‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﺋﻢ ﻳﺼﻠﻲ ﻓﻘﺎﻝ ﻋﻤﺮ ﺣﲔ ﺭﺁﻩ‪ ،‬ﻟﻮ ﺃﱐ ﺍﺳﺘﻤﻌﺖ ﶈﻤﺪ ﺍﻟﻠﻴﻠﺔ ﺣﱴ ﺃﲰﻊ ﻣﺎ ﻳﻘﻮﻝ‪ ،‬ﻓﺠﺌﺖ ﻣﻦ‬
‫ﻗﺒﻞ ﺍﳊﺠﺮ ﻓﺪﺧﻠﺖ ﲢﺖ ﺛﻴﺎﺏ ﺍﻟﻜﻌﺒﺔ ﻣﺎ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﺇﻻ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻓﻠﻤﺎ ﲰﻌﺖ ﺍﻟﻘﺮﺁﻥ ﺭ ﻕّ ﻟﻪ ﻗﻠﱯ ﻓﺒﻜﻴﺖ ﻭﺩﺧﻠﲏ‬
‫ﺍﻹﺳﻼﻡ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﺮﺃ ﺳﻮﺭﺓ )ﺍﳊﺂﻗﺔ(‪.‬‬
‫ﻣﻮﻗﻒ ﺍﻟﻨﺠﺎﺷﻲ ﻭ ﺃﺳﺎﻗﻔﺘﻪ ﺣﲔ ﲰﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﻃﻠﺐ ﺍﻟﻨﺠﺎﺷﻲ ﻣﻦ ﺟﻌﻔﺮ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﻳﺴﻤﻌﻪ ﺷﻴﺌﹰﺎ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ‪ -‬ﻋﻦ ﺍﷲ‪ ،‬ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﺻﺪﺭﹰﺍ ﻣﻦ )ﻛﻬﻴﻌﺺ( ﻓﺒﻜﻰ ﺍﻟﻨﺠﺎﺷﻲ ﺣﱴ ﺍﺧﻀﻠﺖ ﳊﻴﺘﻪ ﻭﺑﻜﺖ ﺃﺳﺎﻗﻔﺘﻪ ﺣﱴ ﺍﺧﻀﻠﺖ‬
‫ﳊﺎﻫﻢ ﺣﲔ ﲰﻌﻮﺍ ﻣﺎ ﺗﻼ ﻋﻠﻴﻬﻢ‪ ،‬ﰒ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺠﺎﺷﻲ‪ :‬ﺇﻥ ﻫﺬﺍ ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻋﻴﺴﻰ ﻟﻴﺨﺮﺝ ﻣﻦ ﻣﺸﻜﺎﺓ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﺍﻧﻄﻠﻘﺎ ﻓﻼ ﻭﺍﷲ ﻻ ﺃﺳﻠﻤﻬﻢ ﺇﻟﻴﻜﻤﺎ ﻭﻻ ﻳُﻜﺎﺩﻭﻥ‪ .‬ﻭﻛﺎﻧﺖ ﻗﺮﻳﺶ ﻗﺪ ﺃﺭﺳﻠﺖ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ‬
‫ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻤﺎ ﻟﻴﻘﻨﻌﺎ ﺍﻟﻨﺠﺎﺷﻲ ﺑﻄﺮﺩ ﻣﻬﺎﺟﺮﺓ ﺍﳊﺒﺸﺔ‪.‬‬
‫ﻗﺮﺍﺀﺓ ﺍﻷﺻﻤﻌﻲ ﻋﻠﻰ ﺃﻋﺮﺍﰊ ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪:‬‬
 ‫ﻭﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ‪ :‬ﺃﻗﺒﻠﺖ ﻣﻦ ﺟﺎﻣﻊ ﺍﻟﺒﺼﺮﺓ ﻓﻄﻠﻊ ﺃﻋﺮﺍﰊ ﻋﻠﻰ ﻗﻌﻮﺩ ﻟﻪ ﻓﻘﺎﻝ‪ :‬ﳑﻦ ﺍﻟﺮﺟﻞ؟ ﻗﻠﺖ‪ :‬ﻣﻦ ﺑﲏ ﺃﺻﻤﻊ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻣﻦ ﺃﻳﻦ ﺃﻗﺒﻠﺖ؟ ﻗﻠﺖ‪ :‬ﻣﻦ ﻣﻮﺿﻊ ﻳﺘﻠﻰ ﻓﻴﻪ ﻛﻼﻡ ﺍﻟﺮﲪﻦ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﺗﻞ ﻋﻠﻰّ ﻓﺘﻠﻮﺕ‪)) :‬ﻭﺍﻟﺬﺍﺭﻳﺎﺕ(( ﻓﻠﻤﺎ ﺑﻠﻐﺖ‬
‫ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪)) :-‬ﻭﰲ ﺍﻟﺴﻤﺎﺀ ﺭﺯﻗﻜﻢ(( ﻗﺎﻝ ﺣﺴﺒﻚ‪ ،‬ﻓﻘﺎﻡ ﺇﱃ ﻧﺎﻗﺘﻪ ﻓﻨﺤﺮﻫﺎ ﻭﻭﺯﻋﻬﺎ ﻋﻠﻰ ﻣﻦ ﺃﻗﺒﻞ ﻭﺃﺩﺑﺮ‪ ،‬ﻭﻋﻤﺪ‬
‫ﺇﱃ ﺳﻴﻔﻪ ﻭﻗﻮﺳﻪ ﻓﻜﺴﺮﳘﺎ ﻭﻭﱃ‪ ،‬ﻓﻠﻤﺎ ﺣﺠﺠﺖ ﻣﻊ ﺍﻟﺮﺷﻴﺪ ﻃﻔﻘﺖ ﺃﻃﻮﻑ ﻓﺈﺫﺍ ﺃﻧﺎ ﲟﻦ ﻳﻬﺘﻒ ﰊ ﺑﺼﻮﺕ ﺭﻗﻴﻖ‬
‫ﻓﺎﻟﺘﻔﺖ‪ ،‬ﻓﺈﺫﺍ ﺃﻧﺎ ﺑﺎﻷﻋﺮﺍﰊ ﻗﺪ ﳓﻞ ﻭﺍﺻﻔﺮ ﻓﺴﻠﹼﻢ ﻋﻠﻲّ ﻭﺍﺳﺘﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻐﺖ ﺍﻵﻳﺔ ﺻﺎﺡ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﻭﺟﺪﻧﺎ ﻣﺎ‬
‫ﻭﻋﺪﻧﺎ ﺭﺑﻨﺎ ﺣﻘﺎﹰ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻫﻞ ﻏﲑ ﻫﺬﺍ؟ ﻓﻘﺮﺃﺕ‪)) :‬ﻓﻮﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺇﻧﻪ ﳊﻖ ﻣﺜﻞ ﻣﺎ ﺃﻧﻜﻢ ﺗﻨﻄﻘﻮﻥ(( ﻓﺼﺎﺡ‬
‫ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺃﻏﻀﺐ ﺍﳉﻠﻴﻞ ﺣﱴ ﺣﻠﻒ‪ ،‬ﱂ ﻳﺼﺪﻗﻮﻩ ﺑﻘﻮﻟﻪ ﺣﱴ ﺃﳉﺆﻭﻩ ﺇﱃ ﺍﻟﻴﻤﲔ ﻗﺎﺋﻠﻬﺎ ﺛﻼﺛﺎﹰ‪،‬‬
‫ﻭﺧﺮﺟﺖ ﻣﻌﻬﺎ ﻧﻔﺴﻪ‪.‬‬
‫ﻗﺼﺔ ﺗﻮﺑﺔ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ‪:‬‬
‫ﻋﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﻣﻮﺳﻰ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﺷﺎﻃﺮﹰﺍ ﻳﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺑﲔ ﺃﺑﻴﻮﺭﺩ ﻭﺳﺮﺧﺲ ﻭﻛﺎﻥ ﺳﺒﺐ ﺗﻮﺑﺘﻪ ﺃﻧﻪ‬
‫ﻋﺸﻖ ﺟﺎﺭﻳ ﹰﺔ ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻳﺮﺗﻘﻲ ﺍﳉﺪﺭ ﺍﻥ ﺇﻟﻴﻬﺎ ﺇﺫ ﲰﻊ ﺗﺎﻟﻴﹰﺎ ﻳﺘﻠﻮ‪ )) :‬ﺃﱂ ﻳﺄﻥ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻥ ﲣﺸﻊ ﻗﻠﻮﻬﺑﻢ ﻟﺬﻛﺮ ﺍﷲ(( ﻓﻠﻤﺎ‬
‫ﲰﻌﻬﺎ ﻗﺎﻝ‪ :‬ﺑﻠﻰ ﻳﺎ ﺭﺏ ﻗﺪ ﺁﻥ ﻓﺮﺟﻊ‪ ،‬ﻓﺂﻭﺍﻩ ﺍﻟﻠﻴﻞ ﺇﱃ ﺧﺮﺑ ٍﺔ ﻓﺈﺫﺍ ﻬﺑﺎ ﺳﺎﺑﻠﺔ‪ .‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻧﺮﺣﻞ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺣﱴ‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻳﻘﻄﻊ ﻋﻠﻴﻨﺎ‪.‬‬‫ﻧﺼﺒﺢ ﻓﺈﻥ ﻓﻀﻴ ﹰ‬
‫ﻗﺎﻝ‪ :‬ﻓﻔﻜﺮﺕ‪ ،‬ﻭﻗﻠﺖ ﺃﻧﺎ ﺃﺳﻌﻰ ﺑﺎﻟﻠﻴﻞ ﰲ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﻗﻮﻡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻫﺎﻫﻨﺎ ﳜﺎﻓﻮﱐ‪ ،‬ﻭﻣﺎ ﺃﺭﻯ ﺍﷲ ﺳﺎﻗﲏ ﺇﻟﻴﻬﻢ ﺇﻻ‬
‫ﻷﺭﺗﺪﻉ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﱐ ﻗﺪ ﺗﺒﺖ ﺇﻟﻴﻚ ﻭﺟﻌﻠﺖ ﺗﻮﺑﱵ ﳎﺎﻭﺭﺓ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ‬
‫ﺗﺄﺛﲑ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﳉﻦ‪:‬‬
‫ﻒ ﺁﺧﺮ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻠﻢ ﺗﺘﻤﺎﻟﻚ ﺍﳉﻦ ﻋﻨﺪﻣﺎ ﲰﻌﺘﻪ ﺃﻥ ﻗﺎﻟﺖ‪)) :‬ﺇﻧﺎ ﲰﻌﻨﺎ‬ ‫ﻟﻘﺪ ﲡﺎﻭﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺒﺸﺮ ﰲ ﺗﺄﺛﲑﻩ ﺇﱃ ﺻﻨ ٍ‬
‫ﻗﺮﺁﻧﹰﺎ ﻋﺠﺒﺎﹰ‪ ،‬ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﺮﺷﺪ ﻓﺂﻣﻨﺎ ﺑﻪ ﻭﻟﻦ ﻧﺸﺮﻙ ﺑﺮﺑﻨﺎ ﺃﺣﺪﺍ(( ]ﺍﳉﻦ‪.[٢ - ١ :‬‬

‫ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪)) :-‬ﻭﺇﺫ ﺻﺮﻓﻨﺎ ﺇﻟﻴﻚ ﻧﻔﺮﺍ ﻣﻦ ﺍﳉﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻤﺎ ﺣﻀﺮﻭﻩ ﻗﺎﻟﻮﺍ ﺃﻧﺼﺘﻮﺍ ﻓﻠﻤﺎ ﻗﻀﻲ ﻭﻟﻮﺍ ﺇﱃ‬
‫ﻗﻮﻣﻬﻢ ﻣﻨﺬﺭﻳﻦ‪ ،‬ﻗﺎﻟﻮﺍ ﻳﺎ ﻗﻮﻣﻨﺎ ﺇﻧﺎ ﲰﻌﻨﺎ ﻛﺘﺎﺑﺎ ﺃﻧﺰﻝ ﻣﻦ ﺑﻌﺪ ﻣﻮﺳﻰ ﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻳﻬﺪﻱ ﺇﱃ ﺍﳊﻖ ﻭﺇﱃ ﻃﺮﻳﻖ((‬
‫] ﺍﻷﺣﻘﺎﻑ‪.[٣٠ - ٢٩ :‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺁﻧﻔﹰﺎ ﺃﻥ ﺍﳉﻦ ﻳﻨﻔﺮ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺗُﻘﺮﺃ ﻓﻴﻪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻻ ﻳﺪﺧﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٣٥‬ﻓﻠﻴﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﳑﺎ ﺧﻠﻖ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻷﺭﺽ ﺃﻱ ﳑﺎ ﲢﻮﻳﻪ ﻭﺫﻟﻚ ﻗﻮﻟﻪ ‪ } :‬ﻣﻨﻬﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻭﻓﻴﻬﺎ ﻧﻌﻴﺪﻛﻢ ﻭﻣﻨﻬﺎ‬
‫ﳔﺮﺟﻜﻢ ﺗﺎﺭﺓ ﺃﺧﺮﻯ { ﻃﻪ‪ ، ٥٥/‬ﻓﺨﻠﻘﻪ ﻣﻦ ﺗﺮﺍﻬﺑﺎ ﻭ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﺇﻥ ﻣﺜﻞ ﻋﻴﺴﻰ ﻋﻨﺪ ﺍﷲ ﻛﻤﺜﻞ ﺁﺩﻡ ﺧﻠﻘﻪ ﻣﻦ‬
‫ﺗﺮﺍﺏ { ﺁﻝ ﻋﻤﺮﺍﻥ‪. ٥٩/‬‬
‫ﻭﰲ ﺫﻟﻚ ﺁﻳﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑﺓ ‪.‬‬
‫ﻼ ﻭﺃﺟﻞ‬ ‫ﰒ ﺟﺒﻠﺖ ﺗﺮﺑﺘﻬﺎ ﺑﺎﳌﺎﺀ ﻓﻜﺎﻧﺖ ﻃﻴﻨﹰﺎ ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ } :‬ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻃﲔ ﰒ ﻗﻀﻰ ﺃﺟ ﹰ‬
‫ﻣﺴﻤﻰ ﻋﻨﺪﻩ ﰒ ﺃﻧﺘﻢ ﲤﺘﺮﻭﻥ { ﺍﻷﻧﻌﺎﻡ‪. ٢/‬‬
 ‫ﻭﰲ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺃﻳﻀﹰﺎ ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻄﲔ ﻻﺯﺑﹰﺎ ‪ -‬ﺃﻱ ‪ :‬ﻻﺻﻘﹰﺎ ‪ ،‬ﻭﻗﻴﻞ ‪ :‬ﻟﺰﺟﹰﺎ ‪ -‬ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪ } :‬ﺇﻧﺎ ﺧﻠﻘﻨﺎﻫﻢ ﻣﻦ ﻃﲔ ﻻﺯﺏ {‬
‫ﺍﻟﺼﺎﻓﺎﺕ‪. ١١/‬‬
‫ﺻﻠﹸﺐَ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﻋﻠﻲّ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ :‬ﺩﺧَﻞ ﺑﺎﻟَﺒﻠﱠ ِﺔ‬ ‫ﺼ َﻖ ﻭ َ‬
‫ﺏ ‪ :‬ﹶﻟ ِ‬
‫ﲔ َﻳ ﹾﻠﺰُﺏُ ﻟﹸﺰُﻭﺑﹰﺎ ‪ ،‬ﻭ ﻟﺰُ َ‬
‫ﺏ ﺍﻟﻄ ُ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ ‪ :‬ﻭﹶﻟ ﹺﺰ َ‬
‫ﺏ ‪ " .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ "‬‫ﲔ ﻻﺯ ﹴ‬‫ﺖ ﻭﻟﺰﻣﺖْ‪ .‬ﻭﻃﲔٌ ﻻﺯﺏٌ ﺃﹶﻱ ﻻﺯ ﻕٌ ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﻣﻦ ِﻃ ﹴ‬ ‫ﺖ ﺃﹶﻱ ﻟﹶﺼﻘ ْ‬ ‫ﺣﱴ ﹶﻟ َﺰَﺑ ْ‬
‫‪. ٧٣٨/١‬‬
‫ﰒ ﺻﺎﺭ ﻫﺬﺍ ﺍﻟﻄﲔ ﺍﻟﻼﺯﺏ ﻣﻨﺘﻨﺎﹰ ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﰲ ﺫﻟﻚ ‪ } :‬ﻭﻟﻘﺪ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺻﻠﺼﺎﻝ ﻣﻦ ﲪﺈ ﻣﺴﻨﻮﻥ {‬
‫ﺍﳊﺠﺮ‪. ٢٦/‬‬
‫ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ‪:‬‬
‫ﳊﻤَﺄ ﹸﺓ ﺑﺴﻜﻮﻥ ﺍﳌﻴﻢ ﺍﻟﻄﲔ ﺍﻷﺳﻮﺩ ‪ " .‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ " ﺹ‪. ٦٤/‬‬ ‫ﳊ َﻤﺄﹸ ‪ :‬ﺑﻔﺘﺤﺘﲔ ﻭﺍ ﹶ‬ ‫ﺍﹶ‬
‫ﻭﻗﺎﻝ ﰲ " ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ " ‪: ٦١/١‬‬

‫ﳊ َﻤﺄﹸ ‪ :‬ﺍﻟﻄﲔ ﺍﻷَﺳﻮﺩ ﺍﳌﹸﻨﱳ ؛ ﻭﰲ ﺍﻟﺘﻨﺰﻳﻞ ‪ } :‬ﻣﻦ َﺣ َﻤﹴﺈ ﻣﺴﻨﻮﻥ { ‪.‬‬ ‫ﳊ ْﻤﹶﺄﺓﹸ ‪ ،‬ﻭﺍ ﹶ‬
‫ﲪﺄ ‪ :‬ﺍ ﹶ‬
‫ﻭﻗﺎﻝ ﰲ " ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ " ) ‪: ( ٢٢٧ / ١٣‬‬
‫ﺴﻨُﻮ ٍﻥ { ‪ :‬ﻗﺎﻝ ﺃﹶﺑﻮ ﻋﻤﺮﻭ ‪ :‬ﺃﹶﻱ ﻣﺘﻐﲑ ﻣﻨﱳ؛ ﻭﻗﺎﻝ ﺃﹶﺑﻮ ﺍﳍﻴﺜﻢ ‪ُ :‬ﺳﻦﱠ ﺍﳌﺎ ُﺀ‬ ‫ﺍﹶﳌﺴْﻨﻮﻥ ‪ :‬ﺍﳌﹸﻨْﺘِﻦ ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻣِﻦ َﺣ َﻤﹴﺈ َﻣ ْ‬
‫ﺴﻨُﻮﻥ ﺃﹶﻱ ‪ :‬ﺗﻐﻴﱠﺮ ‪.‬‬ ‫ﻓﻬﻮ َﻣ ْ‬
‫ﻭﺣﻴﺚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﲔ ﻛﺎﻥ ﳐﻠﻮﻃﹰﺎ ﺑﺎﻟﺮﻣﻞ ‪ :‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺼﻠﺼﺎﻝ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ‪:‬‬
‫ﺼﻞﹸ ﺇﺫﺍ ﺟﻒ ‪ ،‬ﻓﺈﺫﺍ ﻃﹸﺒﺦ ﺑﺎﻟﻨﺎﺭ ﻓﻬﻮ ﺍﻟﻔﺨﺎﺭ‪ " .‬ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ "‬ ‫ﺼﻠﹾ َ‬
‫ﺍﻟﺼﱠﻠﹾﺼﺎ ﹸﻝ ‪ :‬ﺍﻟﻄﲔ ﺍﳊﺮ ﺧُﻠﻂ ﺑﺎﻟﺮﻣﻞ ﻓﺼﺎﺭ َﻳَﺘ َ‬
‫‪١٥٤/١‬‬
‫ﻭﻗﺎﻝ ﰲ " ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ " ) ‪: ( ٣٨٢ / ١١‬‬
‫ﻼ‪،‬‬ ‫ﺻﻠِﻴ ﹰ‬
‫ﺻﻞﱠ َ‬‫ﺼﻠﹾﺼُﻠﻪ ؛ ﻭﻛ ﱡﻞ ﻣﺎ َﺟﻒﱠ ﻣﻦ ﻃﲔ ﺃﹶﻭ ﹶﻓ ﺨﱠﺎﺭ ﻓﻘﺪ َ‬
‫ﺠﻌَﻞ َﺧﺰَﻓﹰﺎ ‪ُ ،‬ﺳﻤﱢﻲ ﺑﻪ ﹶﻟَﺘ َ‬ ‫ﻭﺍﻟﺼﱠﻠﹾﺼﺎ ﹸﻝ ﻣِﻦ ﺍﻟﻄﱢﲔ ‪ :‬ﻣﺎ ﱂ ُﻳ ْ‬
‫ﳋ َﺰﻑُ ﺍﳉﺪﻳﺪ ‪.‬‬‫ﺼﻮﱢﺕ ﻛﻤﺎ ﻳﺼﻮﱢﺕ ﺍ ﹶ‬ ‫ﺻ ﻼﱠﻝ ﻭﻣِﺼْﻼﻝﹲ ﺃﹶﻱ ُﻳ َ‬ ‫ﻭﻃِﲔٌ ِ‬
‫ﰒ ﺷﺒﻪ ﺍﻟﺼﻠﺼﺎﻝ ﺑﺎﻟﻔﺨﺎﺭ ﻭﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺻﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ { ﺍﻟﺮﲪﻦ‪. ١٤/‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﺼﺪﻗﻪ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ " :‬ﺇﻥ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ ﺧﻠﻖ ﺁﺩﻡ ﻣﻦ ﻗﺒﻀﺔ ﻗﺒﻀﻬﺎ ﻣﻦ ﲨﻴﻊ ﺍﻷﺭﺽ ﻓﺠﺎﺀ ﺑﻨﻮ ﺁﺩﻡ ﻋﻠﻰ ﻗﺪﺭ ﺍﻷﺭﺽ ﻓﺠﺎﺀ ﻣﻨﻬﻢ ﺍﻷﲪﺮ ﻭﺍﻷﺑﻴﺾ‬
‫ﻭﺍﻷﺳﻮﺩ ﻭﺑﲔ ﺫﻟﻚ ﻭﺍﻟﺴﻬﻞ ﻭﺍﳊﺰﻥ ﻭﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴﺐ " ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ‪ ( ٢٩٥٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ‪. ( ٤٦٩٣‬‬
‫ﻭﺍﳊﺪﻳﺚ ‪ :‬ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ (٢٩/١٤‬ﻭﺍﳊﺎﻛﻢ )‪ (٢٨٨/٢‬ﻭﺍﻷﻟﺒﺎﱐ ﰲ‬
‫ﺻﺤﻴﺢ ﺃﰊ ﺩﺍﻭﺩ ‪.٣٩٢٦‬‬
‫ﻫﺬﺍ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ :‬ﻣﻦ ﺍﻷﺭﺽ ‪ -‬ﻣﻦ ﺗﺮﺍﻬﺑﺎ ‪ ، -‬ﰒ ﺟُﺒﻞ ﺑﺎﳌﺎﺀ ﻓﻜﺎﻥ ﻃﻴﻨﹰﺎ ﰒ ﺻﺎﺭ ﻃﻴﻨﺎﹰ ﺃﺳﻮﺩ ﻣﻨﺘﻨﺎﹰ ﻭﻛﻮﻥ‬
‫ﺗﺮﺍﺑﻪ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﱵ ﺑﻌﻀﻬﺎ ﺭﻣﻞ ﳌﺎ ﺟﺒﻞ ﻛﺎﻥ ﺻﻠﺼﺎ ﹰﻻ ﻛﺎﻟﻔﺨﺎﺭ ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﳌﺎ ﻭﺻﻒ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻛﻞ ﻣﺮﺓ ﻭﺻﻔﻪ ﺑﺄﺣﺪ ﺃﻃﻮﺍﺭﻩ ﺍﻟﱵ ﻣﺮﱠﺕ ﻬﺑﺎ ﻃﺮﻳﻘﺔ ﺧﻠﻘﻪ ﻭﺗﻜﻮﻳﻨﺔ ﻃﻴﻨﺘﻪ‬
‫ﻓﻼ ﺗﻌﺎﺭﺽ ﰲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
 ‫ﰒ ﺃﺻﺒﺢ ﺃﺑﻨﺎﺀ ﺁﺩﻡ ﺑﻌﺪ ﺫﻟﻚ ﻳﺘﻜﺎﺛﺮﻭﻥ ﻭﺻﺎﺭ ﺧﻠﻘﻬﻢ ﻣﻦ ﺍﳌﺎﺀ ﻭﻫﻮ ﺍﳌﲏ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻫﻮ‬
‫ﻣﻌﺮﻭﻑ ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﺒﻴﻨﻪ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻦ ﺍﳌﺎﺀ ﺑﺸﺮﹰﺍ ﻓﺠﻌﻠﻪ ﻧﺴﺒﺎ ﻭﺻﻬﺮﹰﺍ { ﺍﻟﻨﻮﺭ‪ ، ٥٤/‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫} ﰒ ﺟﻌﻞ ﻧﺴﻠﻪ ﻣﻦ ﺳﻼﻟﺔ ﻣﻦ ﻣﺎﺀ ﻣﻬﲔ { ﺍﻟﺴﺠﺪﺓ‪. ٨/‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ‪:‬‬
‫ﳌﺎ ﺍﻗﺘﻀﻰ ﻛﻤﺎﻝ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﺟﻞ ﺟﻼﻟﻪ ﻭﻗﺪﺭﺗﻪ ﺍﻟﺘﺎﻣﺔ ﻭﻋﻠﻤﻪ ﺍﶈﻴﻂ ﻭﻣﺸﻴﺌﺘﻪ ﺍﻟﻨﺎﻓﺬﺓ ﻭﺣﻜﻤﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﺗﻨﻮﻳﻊ ﺧﻠﻘﻪ ﻣﻦ‬
‫ﺍﳌﻮﺍﺩ ﺍﳌﺘﺒﺎﻳﻨﺔ ﻭﺇﻧﺸﺎﺀﻫﻢ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻟﺘﺒﺎﻳﻦ ﺍﻟﻌﻈﻴﻢ ﺑﻴﻨﻬﻢ ﰲ ﺍﳌﻮﺍﺩ ﻭﺍﻟﺼﻮﺭ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﳍﻴﺌﺎﺕ ﻭﺍﻷﺷﻜﺎﻝ‬
‫ﻭ ﺍﻟﻄﺒﺎﺋﻊ ﻭﺍﻟﻘﻮﻯ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﺃﻥ ﺃﺧﺬ ﻣﻦ ﺍﻷﺭﺽ ﻗﺒﻀﺔ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﰒ ﺃﻟﻘﻰ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ﻓﺼﺎﺭﺕ ﻣﺜﻞ ﺍﳊﻤﺄ‬
‫ﺍﳌﺴﻨﻮﻥ ﰒ ﺃﺭﺳﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺮﻳﺢ ﻓﺠﻔﻔﻬﺎ ﺣﱴ ﺻﺎﺭﺕ ﺻﻠﺼﺎﻻ ﻛﺎﻟﻔﺨﺎﺭ ﰒ ﻗﺪﺭ ﳍﺎ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳌﻨﺎﻓﺬ ﻭﺍﻷﻭﺻﺎﻝ‬
‫ﻭﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﺻﻮﺭﻫﺎ ﻓﺄﺑﺪﻉ ﰲ ﺗﺼﻮﻳﺮﻫﺎ ﻭﺃﻇﻬﺮﻫﺎ ﰲ ﺃﺣﺴﻦ ﺍﻷﺷﻜﺎﻝ ﻭﻓﺼﻠﻬﺎ ﺃﺣﺴﻦ ﺗﻔﺼﻴﻞ ﻣﻊ ﺍﺗﺼﺎﻝ ﺃﺟﺰﺍﺋﻬﺎ‬
‫ﻭﻫﻴﺄ ﻛﻞ ﺟﺰﺀ ﻣﻨﻬﺎ ﳌﺎ ﻳﺮﺍﺩ ﻣﻨﻪ ﻭﻗﺪﱠﺭﻩ ﳌﺎ ﺧﻠﻖ ﻟﻪ ﻋﻦ ﺃﺑﻠﻎ ﺍﻟﻮﺟﻮﻩ ﻓﻔﺼﱠﻠﻬﺎ ﰲ ﺗﻮﺻﻴﻠﻬﺎ ﻭﺃﺑﺪﻉ ﰲ ﺗﺼﻮﻳﺮﻫﺎ‬
‫ﻭﺗﺸﻜﻴﻠﻬﺎ …‬
‫‪ -‬ﰒ ﺫﻛﺮ ﺗﻨﺎﺳﻞ ﺍﳋﻠﻖ ﺑﺎﳉﻤﺎﻉ ﻭﺇﻧﺰﺍﻝ ﺍﳌﲏ ‪ " . -‬ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺃﻗﺴﺎﻡ ﺍﻟﻘﺮﺁﻥ " ) ﺹ ‪. ( ٢٠٤‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ (١٣٦‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ { )ﺍﻟﺒﻘﺮﺓ‪(٤٢ :‬ﺍﻵﻳﺔ ﻭﺭﺩﺕ ﰲ ﺳﻴﺎﻕ ﺧﻄﺎﺏ‬
‫ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻫﻲ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } :-‬ﻳﺎ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﱵ ﺍﻟﱵ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻜﻢ {)ﺍﻟﺒﻘﺮﺓ ‪(٤٠:‬‬
‫ﻭﺟﺎﺀﺕ ﺍﻵﻳﺔ ﺍﻧﺘﻘﺎ ﹰﻻ ﻣﻦ ﻏﺮﺽ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻀﻼﻝ‪ ،‬ﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﺃﻭﻝ ﻛﺎﻓﺮ ﺑﻪ { )ﺍﻟﺒﻘﺮﺓ‪(٤١ :‬‬
‫ﺇﱃ ﻏﺮﺽ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻹﺿﻼﻝ‪ ،‬ﰲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ(‪.‬‬
‫ﺲ( ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ؛ ﻳﻘﺎﻝ‪ :‬ﹶﻟﺒَﺴﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﺃﻟﺒﺴﻪ‪ :‬ﺇﺫﺍ ﺧﻠﻄﺖ‬
‫ﻭﺍﻟﻠﱠﺒﺲ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﺑﻔﺘﺢ ﺍﻟﻼﻡ‪ :‬ﺍﳋﻠﻂ؛ ﻭﻫﻮ ﻣﻦ ﺍﻟﻔﻌﻞ )ﹶﻟَﺒ َ‬
‫ﺣﻘﻪ ﺑﺒﺎﻃﻠﻪ‪ ،‬ﻭﻭﺍﺿﺤﻪ ﲟﺸﻜﻠﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﻟﻠﺒﺴﻨﺎ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﻠﺒﺴﻮﻥ{)ﺍﻷﻧﻌﺎﻡ‪ (٩ :‬ﻭﻳﻘﺎﻝ‪ :‬ﰲ ﺍﻷﻣﺮ‬
‫ﻟﹸﺒﺴﺔ‪ ،‬ﺑﻀﻢ ﺍﻟﻼﻡ‪ ،‬ﺃﻱ‪ :‬ﺍﺷﺘﺒﺎﻩ‪.‬‬
‫ﺲ( ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ‪ :‬ﻫﻮ ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﻭﳓﻮﻩ‪.‬‬ ‫ﻭﺍﻟﻠﱢﺒﺲ‪ ،‬ﺑﻜﺴﺮ ﺍﻟﻼﻡ‪ ،‬ﻣﻦ ﺍﻟﻔﻌﻞ )ﹶﻟﹺﺒ َ‬
‫ﻭﺍﳊﻖ‪ :‬ﺍﻷﻣﺮ ﺍﻟﺜﺎﺑﺖ؛ ﻣﻦ َﺣﻖﱠ‪ ،‬ﺇﺫﺍ ﺛﺒﺖ ﻭﻭﺟﺐ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺗﻌﺘﺮﻑ ﺑﻪ ﺳﺎﺋﺮ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺷﻬﻮﺍﻬﺗﺎ‪.‬‬
‫ﻭﺍﻟﺒﺎﻃﻞ‪ :‬ﺿﺪ ﺍﳊﻖ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺰﺍﺋﻞ ﺍﻟﻀﺎﺋﻊ؛ ﻳﻘﺎﻝ‪ :‬ﺑﻄﻞ ﺑُﻄﻼ ﻭﺑﻄﻼًﻧﺎ‪ ،‬ﺇﺫﺍ ﺫﻫﺐ ﺿﻴﺎﻋًﺎ ﻭﺧﺴﺮًﺍ‪ ،‬ﻭﺫﻫﺐ ﻣﺎﻟﻪ‬
‫ﺑُﻄﻼﹰ‪ ،‬ﺃﻱ‪ :‬ﻫﺪﺭًﺍ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :-‬ﻗﻮﻟﻪ‪} :‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ { ﺃﻱ‪ :‬ﻻ ﲣﻠﻄﻮﺍ ﺍﻟﺼﺪﻕ ﺑﺎﻟﻜﺬﺏ؛ ﻭﻋﻦ ﺃﰊ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﻗﺎﻝ‪} :‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ { ﻻ ﲣﻠﻄﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﺃﺩﻭﺍ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻌﺒﺎﺩ ﺍﷲ ﰲ ﺃﻣﺮ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬
‫ﻓﺘﺄﻭﻳﻞ ﺍﻵﻳﺔ ﺇﺫﹰﺍ‪ :‬ﻭﻻ ﲣﻠﻄﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪ -‬ﺃﻳﻬﺎ ﺍﻷﺣﺒﺎﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ -‬ﰲ ﺃﻣﺮ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪،-‬‬
‫ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺭﺑﻪ‪ ،‬ﻭﺗﺰﻋﻤﻮﺍ ﺃﻧﻪ ﻣﺒﻌﻮﺙ ﺇﱃ ﺑﻌﺾ ﺃﺟﻨﺎﺱ ﺍﻷﻣﻢ ﺩﻭﻥ ﺑﻌﺾ‪ ،‬ﺃﻭ ﺗﻨﺎﻓﻘﻮﺍ ﰲ ﺃﻣﺮﻩ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﺃﻧﻪ‬
‫ﻣﺒﻌﻮﺙ ﺇﱃ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‪ ،‬ﲟﺎ ﻓﻴﻬﻢ ﺃﻧﺘﻢ‪ ،‬ﻓﺘﺨﻠﻄﻮﺍ ﺑﺬﻟﻚ ﺍﻟﺼﺪﻕ ﺑﺎﻟﻜﺬﺏ‪ ،‬ﻭﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﺗﻜﺘﻤﻮﺍ ﻣﺎ ﲡﺪﻭﻧﻪ ﰲ‬
 ‫ﻛﺘﺎﺑﻜﻢ ﻣﻦ ﻧﻌﺘﻪ ﻭﺻﻔﺘﻪ‪ ،‬ﻭﺗﻌﺮﻓﻮﻥ ﺃﻥ ﻣﻦ ﻋﻬﺪﻱ ﺍﻟﺬﻱ ﺃﺧﺬﺕ ﻋﻠﻴﻜﻢ ﰲ ﻛﺘﺎﺑﻜﻢ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﲟﺎ ﺟﺎﺀ ﺑﻪ ﻭﺍﻟﺘﺼﺪﻳﻖ‬
‫ﺑﻪ؛ ﻓﺎﳌﺮﺍﺩ ﺇﺫﹰﺍ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﺘﻢ ﺣﺠﺞ ﺍﷲ‪ ،‬ﺍﻟﱵ ﺃﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺗﺒﻠﻴﻐﻬﺎ‪ ،‬ﻭﹶﺃ َﺧ ﹶﺬ ﻋﻠﻴﻬﻢ ﺑﻴﺎﻬﻧﺎ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﹶﻠ ْﺒﺲُ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﺗﺮﻭﻳﺞ ﺍﻟﺒﺎﻃﻞ ﻭﺇﻇﻬﺎﺭﻩ ﰲ ﺻﻮﺭﺓ ﺍﳊﻖ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻠﱠﺒْﺲ ﻫﻮ ﺍﳌﺒﺘﺪﺃ ﰲ ﺍﻟﺘﻀﻠﻴﻞ‪ ،‬ﻭﺇﻟﻴﻪ‬
‫ﺍﻻﻧﺘﻬﺎﺀ ﰲ ﺍﻹﺿﻼﻝ؛ ﻓﺈﻥ ﺃﻛﺜﺮ ﺃﻧﻮﺍﻉ ﺍﻟﻀﻼﻝ ﺍﻟﺬﻱ ﺃﺩﺧﻞ ﰲ ﺍﻹﺳﻼﻡ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﻟﺒﺲ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﰲ ﺑﻌﺾ‬
‫ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﺧﲑ ﺷﺎﻫﺪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ { ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪} :-‬ﻭﻻ ﺗﻠﺒﺴﻮﺍ { ﻭﺍﳌﻌﲎ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﻠﻂ ﺑﲔ‬
‫ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻣﻘﺮﻭﻧًﺎ ﺑﻜﺘﻤﺎﻥ ﺍﳊﻖ؛ ﻭﻟﻚ ﺃﻳﻀًﺎ ﺃﻥ ﲡﻌﻠﻪ ﻣﻨﺼﻮﺑًﺎ ﺑﺄﻥ ﺍﳌﻀﻤﺮﺓ ﺑﻌﺪ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ )ﻭﺃﻥ ﺗﻜﺘﻤﻮﺍ‬
‫ﺍﳊﻖ( ﻭﺍﳌﻌﲎ ﻋﻠﻴﻪ‪ :‬ﻻ ﲣﻠﻄﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﺣﺎﻝ ﻛﻮﻧﻜﻢ ﻛﺎﲤﲔ ﻟﻠﺤﻖ؛ ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﺘﻮﺟﻴﻬﲔ ﻓﺎﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳋﻄﺎﺏ‬
‫ﺍﻟﻘﺮﺁﱐ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﻠﻂ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﺇﺫ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳎﺎﻟﻪ ﻭﻭﺟﻬﺘﻪ‪ ،‬ﻓﻼ ﳎﺎﻝ ﻟﻠﻘﺼﺪ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﻻ ﳎﺎﻝ‬
‫ﻟﻠﺨﻠﻂ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺍﻟﻔﺼﺎﻡ ﺑﻴﻨﻬﻤﺎ؛ ﻭﺍﻟﻨﻬﻲ ﺃﻳﻀًﺎ ﻋﻦ ﻛﺘﻤﺎﻥ ﺍﳊﻖ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻀﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﻳﻒ ﻭﻃﻤﺲ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻬﺑﺎ ﻟﻠﻨﺎﺱ ﻛﺎﻓﺔ‪.‬‬
‫ﻭﺗﻔﺎﺩﻳًﺎ ﳌﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺍﳋﻠﻂ ﻭﺍﻟﻜﺘﻤﺎﻥ‪،‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ { ﲨﻠﺔ ﺣﺎﻟﻴﺔ‪ ،‬ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻛﻔﺮﻫﻢ ﻛﺎﻥ ﻛﻔﺮ ﻋﻨﺎﺩ ﻻ ﻛﻔﺮ ﺟﻬﻞ‪ ،‬ﻭﺫﻟﻚ ﺃﻏﻠﻆ‬
‫ﻟﻠﺬﻧﺐ ﻭﺃﻭﺟﺐ ﻟﻠﻌﻘﻮﺑﺔ؛ ﰒ ﺇﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻌﻠﻢ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻻ ﻳﻔﻴﺪ ﺟﻮﺍﺯ ﺍﻟﻠﱠﺒْﺲ ﻭﺍﻟﻜﺘﻤﺎﻥ ﻣﻊ ﺍﳉﻬﻞ؛ ﻷﻥ ﺍﳉﺎﻫﻞ ﻣﻄﺎﻟﺐ‬
‫ﺑﺎﻟﺘﻌﻠﻢ‪ ،‬ﻭﻣﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺟﻬﻠﻪ‪ ،‬ﺇﺫ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻻ ﻳُ ﹾﻘﺪِﻡ ﻋﻠﻰ ﺷﻲﺀ ﺣﱴ ﻳﻌﻠﻢ ﲝﻜﻤﻪ‪ ،‬ﺧﺎﺻﺔ ﺇﺫﺍ‬
‫ﻼ ﻟﺬﻟﻚ‪ ،‬ﺃﻣﺎ‬
‫ﻼ ﻭﻣﺆﻫ ﹰ‬
‫ﻛﺎﻥ ﺫﺍﻙ ﺍﻟﺸﻲﺀ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻜﻠﻢ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺼﺪﻱ ﳍﺎ ﺇﳕﺎ ﺃﺫﻥ ﺍﷲ ﺑﻪ ﳌﻦ ﻛﺎﻥ ﺃﻫ ﹰ‬
‫ﺍﳉﺎﻫﻞ ﻓﻠﻴﺲ ﻟﻪ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻣﻦ ﺳﺒﻴﻞ ﺇﱃ ﺫﻟﻚ‪.‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺃﻣﺮﻧﺎ‪ ،‬ﻭﺍﻹﺧﻼﺹ ﰲ ﻗﺼﺪﻧﺎ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ‪..‬‬

‫) ‪ ) ( ١٣٧‬ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ (‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﻗﺎﻝ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ } :-‬ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ ﻭﺗﻨﺴﻮﻥ ﺃﻧﻔﺴﻜﻢ ﻭﺃﻧﺘﻢ ﺗﺘﻠﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺃﻓﻼ ﺗﻌﻘﻠﻮﻥ { )ﺍﻟﺒﻘﺮﺓ‪(٤٤ :‬‬
‫ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻴﺎﻕ ﺗﺬﻛﲑ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻨﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮﻫﻢ؛ ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻵﻳﺔ ‪ -‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ ‪ -‬ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﻢ‪ ،‬ﻭﺳﺎﺭ ﻋﻠﻰ َﺳَﻨﻨﹺﻬﻢ‪ ،‬ﻋﻠﻰ ﻛﻤﺎﻝ ﺧﺴﺎﺭﻫﻢ‪ ،‬ﻭﻣﺒﻠﻎ ﺳﻮﺀ ﺣﺎﳍﻢ‪،‬‬
‫ﺍﻟﺬﻱ ﻭﺻﻠﻮﺍ ﺇﻟﻴﻪ؛ ﺇﺫ ﺻﺎﺭﻭﺍ ﻳﻘﻮﻣﻮﻥ ﺑﺎﻟﻮﻋﻆ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻡ ﺍﻟﺼﺎﻧﻊ ﺑﺼﻨﺎﻋﺘﻪ‪ ،‬ﻭﺍﻟﺘﺎﺟﺮ ﺑﺘﺠﺎﺭﺗﻪ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﺑﻌﻤﻠﻪ‪،‬‬
‫ﻻ ﻳﻘﺼﺪﻭﻥ ﺇﻻ ﺇﻳﻔﺎﺀ ﻭﻇﺎﺋﻔﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺣﻘﻬﺎ‪ ،‬ﻟﻴﺴﺘﺤﻘﻮﺍ ﺑﺬﻟﻚ ﻣﺎ ُﻳ َﻌﻮﱠﺿﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﻣﺮﺍﺗﺐ ﻭﺭﻭﺍﺗﺐ؛ ﻓﻬﻢ ﻻ ﻳﻨﻈﺮﻭﻥ‬
‫ﺇﱃ ﺣﺎﻝ ﺃﻧﻔﺴﻬﻢ ﲡﺎﻩ ﺗﻠﻚ ﺍﻷﻭﺍﻣﺮ ﺍﻟﱵ ﻳﺄﻣﺮﻭﻥ ﻬﺑﺎ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑـ }ﺍﻟﻨﺎﺱ { ﰲ ﺍﻵﻳﺔ‪ ،‬ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺃﻣﺔ ﺍﻟﻴﻬﻮﺩ؛ ﻭﺍﳌﻌﲎ‪ :‬ﻛﻴﻒ ﺗﺄﻣﺮﻭﻥ ﺃﺗﺒﺎﻋﻜﻢ ﻭﻋﺎﻣﺘﻜﻢ ﺑﺎﻟﱪ ﻭﺗﻨﺴﻮﻥ‬
‫ﺃﻧﻔﺴﻜﻢ؟ ﻓﻔﻴﻪ ﺗﻨﺪﻳﺪ ﲝﺎﻝ ﺃﺣﺒﺎﺭﻫﻢ‪ ،‬ﺃﻭ ﺗﻌﺮﻳﺾ ﺑﺄﻬﻧﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻝ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳊﻖ‪ ،‬ﻓﻬﻢ ﻳﺄﻣﺮﻭﻥ‬
‫ﺃﺗﺒﺎﻋﻬﻢ ﺑﺎﳌﻮﺍﻋﻆ‪ ،‬ﻭﻻ ﻳﻄﻠﺒﻮﻥ ﳒﺎﺓ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ‪ :‬ﺃﺗﻨﻬﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻦ‬
‫ﺍﻟﻜﻔﺮ ﲟﺎ ﻋﻨﺪﻛﻢ ﻣﻦ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺍﻟﻌﻬﺪﺓ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﺗﺘﺮﻛﻮﻥ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﻜﻔﺮﻭﻥ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﻬﺪﻱ ﺇﻟﻴﻜﻢ ﰲ‬
‫ﺗﺼﺪﻳﻖ ﺭﺳﻮﱄ‪ ،‬ﻭﺗﻨﻘﻀﻮﻥ ﻣﻴﺜﺎﻗﻲ‪ ،‬ﻭﲡﺤﺪﻭﻥ ﻣﺎ ﺗﻌﻠﻤﻮﻥ ﻣﻦ ﻛﺘﺎﰊ‪.‬‬
‫ﻭ }ﺍﻟﱪ { ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ‪ :‬ﺍﳋﲑ ﰲ ﺍﻷﻋﻤﺎﻝ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ؛ ﻭﻣﻦ ﺍﳌﺄﺛﻮﺭ ﻗﻮﳍﻢ‪ :‬ﺍﻟﱪ ﺛﻼﺛﺔ‪ ،‬ﺑﺮ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ‪،‬‬
‫ﻭﺑﺮ ﰲ ﻣﺮﺍﻋﺎﺓ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﻭﺑﺮ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﻷﺟﺎﻧﺐ‪.‬‬

‫ﰒ ﺇﻥ ﺍﻟﺘﻮﺑﻴﺦ ﰲ ﺍﻵ ﻳﺔ ﺑﺴﺒﺐ ﺗﺮﻙ ﻓﻌﻞ ﺍﻟﱪ‪ ،‬ﻻ ﺑﺴﺒﺐ ﺍﻷﻣﺮ ﺑﺎﻟﱪ؛ ﻭﳍﺬﺍ ﺫﻡ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪-‬ﰲ ﻛﺘﺎﺑﻪ ﻗﻮﻣًﺎ ﻛﺎﻧﻮﺍ‬
‫ﻳﺄﻣﺮﻭﻥ ﺑﺄﻋﻤﺎﻝ ﺍﻟﱪ‪ ،‬ﻭﻻ ﻳﻌﻤﻠﻮﻥ ﻬﺑﺎ‪ ،‬ﻭﻭﺑﱠﺨﻬﻢ ﺑﻪ ﺗﻮﺑﻴﺨًﺎ ﻳﺘﻠﻰ ﺇﱃ ﻳﻮﻡ ﺍﻟﻨﺎﺱ ﻫﺬﺍ؛ ﺇﺫ ﺇﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﺟﺐ ﻋﻠﻰ‬
‫ﺍﻟﻌﺎﻟِﻢ‪ ،‬ﻭﺍﻷﻭﱃ ﺑﺎﻟﻌﺎﻟِﻢ ﺃﻥ ﻳﻔﻌﻠﻪ ﻣﻊ ﻣﻦ ﺃﻣﺮﻫﻢ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺘﺨﻠﻒ ﻋﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺷﻌﻴﺐ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻟﻘﻮﻣﻪ‪:‬‬
‫}ﻭﻣﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﺧﺎﻟﻔﻜﻢ ﺇﱃ ﻣﺎ ﺃﻬﻧﺎﻛﻢ ﻋﻨﻪ { )ﻫﻮﺩ‪ (٨٨ :‬ﻓﻜ ﱞﻞ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻓﻌﻠﻪ ﻭﺍﺟﺐ‪ ،‬ﻻ ﻳﺴﻘﻂ ﺃﺣﺪﳘﺎ‬
‫ﺑﺘﺮﻙ ﺍﻵﺧﺮ‪ ،‬ﻋﻠﻰ ﺃﺻﺢ ﻗﻮﱄ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‪.‬‬
‫ﻻ ﺗﻨﻪ ﻋﻦ ﺧﻠﻖ ﻭﺗﺄﰐ ﻣﺜﻠﻪ‬
‫ﻋﺎﺭ ﻋﻠﻴﻚ ﺇﺫﺍ ﻓﻌﻠﺖ ﻋﻈﻴﻢ‬
‫ﻓﺎﺑﺪﺃ ﺑﻨﻔﺴﻚ ﻓﺎﻬﻧﻬﺎ ﻋﻦ ﻏﻴﻬﺎ‬
‫ﻓﺈﺫﺍ ﺍﻧﺘﻬﺖ ﻋﻨﻪ ﻓﺄﻧﺖ ﺣﻜﻴﻢ‬
‫ﻓﻬﻨﺎﻙ ﻳﻘﺒﻞ ﺇﻥ ﻭﻋﻈﺖ ﻭﻳﻘﺘﺪﻯ‬
‫ﺑﺎﻟﻘﻮﻝ ﻣﻨﻚ ﻭﻳﻨﻔﻊ ﺍﻟﺘﻌﻠﻴﻢ‬

‫ﻭ )ﺍﻟﻨﺴﻴﺎﻥ( ﰲ ﻗﻮﻟﻪ ‪ -‬ﺟﻞ ﻭﻋﻼ ‪} :-‬ﻭﺗﻨﺴﻮﻥ ﺃﻧﻔﺴﻜﻢ { ﻫﻮ ﺍﻟﺘﺮﻙ‪ ،‬ﺃﻱ‪ :‬ﺗﺘﺮﻛﻮﻥ ﺃﻧﻔﺴﻜﻢ ﺑﺈﻟﺰﺍﻣﻬﺎ ﻣﺎ ﺃﻣﺮﰎ ﺑﻪ‬
‫ﻏﲑﻛﻢ؛ ﻭﺍﻟﻨﺴﻴﺎﻥ ) ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ( ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻨﺎ‪ ،‬ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } :-‬ﻧﺴﻮﺍ ﺍﷲ ﻓﻨﺴﻴﻬﻢ {‬
‫) ﺍﻟﺘﻮﺑﺔ‪ (٦٧ :‬ﻭﻗﻮﻟﻪ ﺃﻳﻀًﺎ‪} :‬ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ { ) ﺍﻷﻧﻌﺎﻡ‪ (٤٤ :‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ؛ ﻭﻳﻜﻮﻥ ﺧﻼﻑ‬
‫ﺍﻟﺬﻛﺮ ﻭﺍﳊﻔﻆ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ } :-‬ﺃﻓﻼ ﺗﻌﻘﻠﻮﻥ { ﺍﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺍﻧﺘﻔﺎﺀ ﺗﻌﻘﱡﻠﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﺘﻮﺑﻴﺦ‪ ،‬ﻧﺰﻟﻮﺍ‬
‫ﻣﻨﺰﻟﺔ ﻣﻦ ﺍﻧﺘﻔﻰ ﺗﻌﻘﻠﻪ‪ ،‬ﻓﺄﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪ ،‬ﺇﺫ ﺇﻥ ﻣﻦ ﻳﺴﺘﻤﺮ ﺑﻪ ﺍﻟﺘﻐﻔﻞ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﳘﺎﻝ ﺍﻟﺘﻔﻜﺮ ﰲ ﺻﻼﺣﻬﺎ‪ ،‬ﻣﻊ‬
‫ﻣﺼﺎﺣﺒﺔ ﺷﻴﺌﲔ ﻳﺬﻛﱢﺮﺍﻧﻪ‪ ،‬ﻗﺎﺭﺏ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻔﻴًﺎ ﻋﻨﻪ ﺍﻟﺘﻌﻘﻞ‪ ،‬ﻭﻛﻮﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻣﺮًﺍ ﻗﺒﻴ ﺤًﺎ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﻋﺎﻗﻞ‪.‬‬

‫ﻭﺍﳌﻘﺼﻮﺩ ﺍﻷﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﺗﻨﺒﻴﻪ ﺍﳌﺆﻣﻨﲔ ﻋﺎﻣﺔ‪ ،‬ﻭﺍﻟﺪﻋﺎﺓ ﻣﻨﻬﻢ ﺧﺎﺻﺔ‪ ،‬ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻮﺍﻓﻖ ﻭﺍﻻﻟﺘﺰﺍﻡ‬
‫ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﳍﻢ ﰲ ﻭﺍﺩ ﻭﻓﻌﻠﻬﻢ ﰲ ﻭﺍﺩ ﺁﺧﺮ؛ ﻓﺈﻥ ﺧﲑ ﺍﻟﻌﻠﻢ ﻣﺎ ﺻﺪﱠﻗﻪ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻻﻗﺘﺪﺍﺀ‬
‫ﺑﺎﻷﻓﻌﺎﻝ ﺃﺑﻠﻎ ﻣﻦ ﺍﻹﻗﺘﺪﺍﺀ ﺑﺎﻷﻗﻮﺍﻝ؛ ﻭﺇﻥ ﻣَﻦ ﹶﺃ َﻣ َﺮ ﲞﲑ ﻓﻠﻴﻜﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﺴﺎﺭﻋﺔ؛ ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃ ﻧﻪ ‪-‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪) -‬ﻛﺎﻥ ﺧﻠﻘﻪ ﺍﻟﻘﺮﺁﻥ( ﺃﻱ‪ :‬ﺇﻥ ﺳﻠﻮﻛﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻛﺎﻧﺖ ﻋﻠﻰ َﻭ ﹾﻓ ﹺﻖ ﻣﺎ ﺟﺎﺀ ﺑﻪ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺃﻣﺮ ﺑﻪ؛ ﺇﺫ ﺇﻥ ﺍﻟﻌﻤﻞ ﲦﺮﺓ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻻ ﺧﲑ ﺑﻌﻠﻢ ﻣﻦ ﻏﲑ ﻋﻤﻞ‪.‬‬
‫ﻭﺃﺧﲑًﺍ‪ :‬ﳔﺘﻢ ﻗﻮﻟﻨﺎ ﺣﻮﻝ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﺑﻘﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ‪ :‬ﺇﱐ ﻷﻛﺮﻩ ﺍﻟﻘﺼﺺ ﻟﺜﻼﺙ ﺁﻳﺎﺕ‪ ،‬ﻗﻮ ﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪:-‬‬
‫}ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ { ﻭﻗﻮﻟﻪ‪ِ} :‬ﻟ َﻢ ﺗﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﺗﻔﻌﻠﻮﻥ { )ﺍﻟﺼﻒ‪ (٢ :‬ﻭﻗﻮﻟﻪ‪} :‬ﻭﻣﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﺧﺎﻟﻔﻜﻢ ﺇﱃ ﻣﺎ ﺃﻬﻧﺎﻛﻢ‬
‫ﻋﻨﻪ { )ﻫﻮﺩ‪ (٨٨ :‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ }ﻭﻣﺎ ﺗﻮﻓﻴﻘﻲ ﺇﻻ ﺑﺎﷲ ﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ ﻭﺇﻟﻴﻪ ﺃﻧﻴﺐ {‬
‫)ﻫﻮﺩ‪ (٨٨ :‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫) ‪ ( ١٣٨‬ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺍﻟﺪﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ‬

 ‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺩﻋﻮﺓ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻭﺭﺩﺕ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﳔﺘﺎﺭ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﺇﺫﺍ‬
‫ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ ﻋﲏ ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ { )ﺍﻟﺒﻘﺮﺓ‪ (١٨٦ :‬ﻭﻗﻮﻟﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪} :-‬ﺍﺩﻋﻮﺍ ﺭﺑﻜﻢ‬
‫ﺗﻀﺮﻋًﺎ ﻭﺧﻔﻴﺔ { )ﺍﻷﻋﺮﺍﻑ‪ (٥٥ :‬ﻭﻗﻮﻟﻪ ‪ -‬ﺟﻼ ﻭﻋﻼ ‪} :-‬ﻭﻗﺎﻝ ﺭﺑﻜﻢ ﺍﺩﻋﻮﱐ ﺃﺳﺘﺠﺐ ﻟﻜﻢ { )ﻏﺎﻓﺮ‪ (٦٠ :‬ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﺪﻋﺎﺀ‪.‬‬

‫ﻭﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻐﺔ ﻳﻄﻠﻖ ﻋﻠﻰ ﺳﺆﺍﻝ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﷲ ﺣﺎﺟﺘﻪ‪ ،‬ﻭﻳﻄﻠﻖ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﻣﻌﺎﻥ ﻋﺪﺓ‪ ،‬ﻣﻨﻬﺎ ﺍﻟﻌﺒﺎﺩﺓ‪،‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﹸﺴﺮ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﻗﺎﻝ ﺭﺑﻜﻢ ﺍﺩﻋﻮﱐ ﺃﺳﺘﺠﺐ ﻟﻜﻢ { ﺃﻱ‪ :‬ﺍﻋﺒﺪﻭﱐ ﻭﺃﺧﻠﺼﻮﺍ ﱄ ﺍﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻣﻦ‬
‫ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﱐ؛ ﻭﻋﻦ ﺛﺎﺑﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﻧﺲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ :-‬ﻳﺎ ﺃﺑﺎ ﲪﺰﺓ ﺃﺑﻠﻐﻚ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻧﺼﻒ ﺍﻟﻌﺒﺎﺩﺓ؟‬
‫ﻗﺎﻝ‪ :‬ﻻ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻳﻀًﺎ ﻫﻲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺇﺫ ﻻ ﲣﻠﻮ ﻋﺒﺎﺩﺓ ﻣﻦ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻣﺎ ﻧﺮﻳﺪ ﺇﺩﺍﺭﺓ ﺍﳊﺪﻳﺚ ﺣﻮﻟﻪ ﻫﻨﺎ‪ ،‬ﻫﻮ ﺃﳘﻴﺔ ﺍﻟﺪﻋﺎﺀ ﲟﻌﻨﺎﻩ ﺍﻷﺻﻠﻲ ﻭﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻧﻘﺼﺪ ﺑﺬﻟﻚ ﺗﻮﺟﻪ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ‬
‫‪-‬ﻃﻠﺒًﺎ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ ﻭﻛﺸﻒ ﺍﻟﻜﺮﺑﺎﺕ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻳﻜﺎﺩ ﻳﻐﻔﻞ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻊ ﻧﺪﺏ ﺍﻟﺸﺮﻉ ﺇﻟﻴﻪ‪ ،‬ﻭﺷﺪﺓ‬
‫ﺍﺣﺘﻴﺎﺟﻬﻢ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﻤﻦ ﻓﻀﻞ ﺍﷲ ‪ -‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ -‬ﻭﻛﺮﻣﻪ ﺃﻥ ﻧﺪﺏ ﻋﺒﺎﺩﻩ ﺇﱃ ﺩﻋﺎﺋﻪ‪ ،‬ﻭﺗﻜﻔﻞ ﳍﻢ ﺑﺎﻹﺟﺎﺑﺔ؛ ﻓﻔﻲ ﺍﳊﺪﻳﺚ‪ ) :‬ﻳﻘﻮﻝ ﺍﷲ ‪-‬‬
‫ﺗﻌﺎﱃ ‪ } :-‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ﻭﺃﻧﺎ ﻣﻌﻪ ﺇﺫﺍ ﺩﻋﺎﱐ { ]ﺭﻭﺍﻩ ﻣﺴﻠﻢ[‪ .‬ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ‪} :‬ﺇﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪-‬ﻟﻴﺴﺘﺤﻲ‬
‫ﺃﻥ ﻳﺒﺴﻂ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻪ ﻳﺪﻳﻪ ﻳﺴﺄﻟﻪ ﻓﻴﻬﻤﺎ ﺧﲑﹰﺍ ﻓﲑﺩﳘﺎ ﺧﺎﺋﺒﺘﲔ { ]ﺭﻭﺍﻩ ﺃﲪﺪ[‪.‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻃﻠﺐ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﺟﺎﺀ ﻣﻘﺮﻭﻧًﺎ ﻭﻣﺮﺗﺒًﺎ ﻋﻠﻴﻪ ﺍﻹﺟﺎﺑﺔ؛ ﻓﺎﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻋﻼﻗﺔ ﺍﻟﺴﺒﺐ‬
‫ﺑﺎﳌﺴﺒﱠﺐ‪ ،‬ﻭﺍﻟﺸﺮﻁ ﺑﺎﳌﺸﺮﻭﻁ‪ ،‬ﻭﺍﻟﻌﻠﺔ ﺑﺎﳌﻌﻠﻮﻝ‪ ،‬ﻓﻠﻴﺲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺇﻻ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ‪ -‬ﺑﻌﺪ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ‪-‬‬
‫ﻭﻃﻠﺐ ﺍﻟﻌﻮﻥ ﻣﻨﻪ ﰲ ﻛﻞ ﻋﺴﺮ ﻭﻳﺴﺮ‪ ،‬ﻭﰲ ﺍﳌﻨﺸﻂ ﻭﺍﳌﻜﺮﻩ‪ ،‬ﻭﻭﻗﺖ ﺍﻟﻔﺮﺝ ﻭﻭﻗﺖ ﺍﻟﻜﺮﺏ؛ ﻓﻔﻲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ‬
‫ﺍﳋﺪﺭﻱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪) :-‬ﻣﺎ ﻣﻦ ﻣﺴﻠﻢ ﻳﺪﻋﻮ ﺑﺪﻋﻮﺓ ﻟﻴﺲ ﻓﻴﻬﺎ‬
‫ﺇﰒ ﻭﻻ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ﺇﻻ ﺃﻋﻄﺎﻩ ﺍﷲ ﻬﺑﺎ ﺇﺣﺪﻯ ﺛﻼﺙ؛ ﺇﻣﺎ ﺃﻥ ﻳﻌﺠﻞ ﻟﻪ ﺩﻋﻮﺗﻪ‪ ،‬ﻭﺇﻣﺎ ﺇﻥ ﻳﺪﺧﺮ ﻟﻪ‪ ،‬ﻭﺇﻣﺎ ﺇﻥ ﻳﻜﻒ ﻋﻨﻪ ﻣﻦ‬
‫ﺍﻟﺴﻮﺀ ﲟﺜﻠﻬﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﻥ ﻧﻜﺜﺮ؟ ﻗﺎﻝ‪ :‬ﺍﷲ ﺃﻛﺜﺮ( ]ﺭﻭﺍﻩ ﺃﲪﺪ[‪.‬‬

‫ﻭﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ‪) :‬ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ ﻣﺎ ﱂ ﻳﻌﺠﻞ‪،‬‬
‫ﻳﻘﻮﻝ‪ :‬ﺩﻋﻮﺕ ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﱄ( ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ[‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﺪﻱ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﺇﺫﺍ ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ ﻋﲏ ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻉ { ﻟﻴﺲ ﻣﻦ ﻋﺒﺪ‬
‫ﻣﺆﻣﻦ ﻳﺪﻋﻮ ﺍﷲ ﺇﻻ ﺍﺳﺘﺠﺎﺏ ﻟﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺑﻪ ﻫﻮ ﻟﻪ ﺭﺯﻕ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻋﻄﺎﻩ ﺍﷲ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺭﺯﻗﹰﺎ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﺫﺧﺮﻩ ﻟﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺩﻓﻊ ﻋﻨﻪ ﺑﻪ ﻣﻜﺮﻭﻫﺎ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳔﺮﺝ ﺑﻪ ﳑﺎ ﺗﻘﺪﻡ‪ ،‬ﺃﻥ ﺃﻣﺮ ﺍﻟﺪﻋﺎﺀ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ُﻳ ﹶﻘﻠﱢﻞ ﻣﻦ ﺷﺄﻧﻪ‪ ،‬ﻭﻻ ﺃﻥ ﳛﺮﻡ ﺍﳌﺴﻠﻢ ﻧﻔﺴﻪ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﳋﲑ ﺍﻟﺬﻱ ﺃﻛﺮﻣﻪ ﺍﷲ ﺑﻪ‪ ،‬ﻭﺍﳌﺴﻠﻢ ﺣﺮﻳﺺ ﻋﻠﻰ ﺍﳋﲑ‪ ،‬ﺃﻭﱂ ﻳﻘﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪) :-‬ﻭﺍﺣﺮﺹ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ( ﻭﺗﺄﻣﻞ ﰲ ﻗﻮﻟﻪ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪) :-‬ﺍﺣﺮﺹ( ﻟﻴﺘﺒﲔ ﻟﻚ ﻗﻴﻤﺔ ﻫﺬﺍ ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ‪ .‬ﻭﻻ ﺷﻚ‬
‫ﻓﺈﻥ ﺍﻟﻨﻔﻊ ﻛﻞ ﺍﻟﻨﻔﻊ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﺍﺳﺘﻮﰱ ﺃﺳﺒﺎﺑﻪ؛ ﻭﻟﻌﻞ ﻓﻴﻤﺎ ﺧُﺘﻤﺖ ﻓﻴﻪ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ‪} :‬ﻟﻌﻠﻬﻢ ﻳﺮﺷﺪﻭﻥ { ﻣﺎ‬
‫ﻳﺆﻛﺪ ﻫﺬﺍ ﺍﳌﻌﲎ؛ ﻛﻤﺎ ﺃﻥﱠ ﻓﻴﻤﺎ ﺧُﺘﻤﺖ ﺑﻪ ﺁﻳﺔ ﻏﺎﻓﺮ‪ } :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻜﱪﻭﻥ ﻋﻦ ﻋﺒﺎﺩﰐ ﺳﻴﺪﺧﻠﻮﻥ ﺟﻬﻨﻢ ﺩﺍﺧﺮﻳﻦ { ﻣﺎ‬
 ‫ﻳﺸﺪ ﻣﻦ ﺃﺯﺭ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﻭﻓﻘﻨﺎ ﻟﻜﻞ ﺧﲑ‪ ،‬ﻭﺍﻓﺘﺢ ﻟﻨﺎ ﺃﺑﻮﺍﺏ ﺍﻟﺪﻋﺎﺀ ﺇﻟﻴﻚ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ‬
‫ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬

‫) ‪ ( ١٣٩‬ﻭﺍﷲ ﻓﻀﻞ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﺍﻟﺮﺯﻕ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬‬
‫ﺃﺧﱪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﻋﻦ ﺳُﻨﱠﺔ ﺃﻗﺎﻡ ﺍﷲ ﻋﻠﻴﻬﺎ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻓﻄﺮ ٍﺓ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ؛‬
‫ﺳُﻨﱠﺔ ﻣﺎﺿﻴﺔ ﲟﻀﺎﺀ ﺍﳊﻴﺎﺓ‪ ،‬ﻻ ﺗﺘﺒﺪﻝ ﻭﻻ ﺗﺘﻐﲑ؛ ﺇﻬﻧﺎ ﺳُﻨﱠﺔ ﺍﻟﺘﻔﺎﺿﻞ ﻭﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺍﳊﻴﺎﺓ ﺍﻷﺧﺮﻯ ﺍﳌﺎﺩﻳﺔ‬
‫ﻭﺍﳌﻌﻨﻮﻳﺔ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺁﻳﺎﺕ ﺃﹸﺧﺮ ﻗﺪ ﺃﺧﱪﺕ ﻭﺃﺛﺒﺘﺖ ﺃﻥ ﺍﻟﺮﺯﻕ ﺑﻴﺪ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻣﻦ ﺍﷲ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺪ ﺟﺎﺀﺕ ﻟﺘﻘﺮﺭ‬
‫ﺃﻣﺮًﺍ ﺁﺧﺮ‪ ،‬ﺇﻧﻪ ﺃﻣﺮ ﺍﻟﺘﻔﺎﻭﺕ ﻭﺍﻟﺘﻔﺎﺿﻞ ﺑﲔ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻷﻣﺮ ﻳﺮﻳﺪﻩ ﺍﷲ‪ ،‬ﻗﺪ ﻳﻜﻮ ﻥ ﺍﺑﺘﻼﺀ ﻭﺍﺧﺘﺒﺎﺭًﺍ ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﲑ ﺫﻟﻚ؛‬
‫ﻓﻘﺪ ﲡﺪ ﺃﻋﻘﻞ ﺍﻟﻨﺎﺱ ﻭﺃﺟﻮﺩﻫﻢ ﺭﺃﻳًﺎ ﻭﺣﻜﻤﺔ ﻣﻘﺘﱠﺮًﺍ ﻋﻠﻴﻪ ﰲ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺑﺎﳌﻘﺎﺑﻞ ﲡﺪ ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﻭﺃﻗﻠﻬﻢ ﺗﺪﺑﲑًﺍ ﻣﻮﺳﻌًﺎ‬
‫ﻋﻠﻴﻪ ﰲ ﺍﻟﺮﺯﻕ؛ ﻭﻛﻼ ﺍﻟﺮﺟﻠﲔ ﻗﺪ ﺣﺼﻞ ﻟﻪ ﻣﺎ ﺣﺼﻞ ﻗﻬﺮًﺍ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﳌﻘﺘﱠﺮ ﻋﻠﻴﻪ ﻻ ﻳﺪﺭﻱ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻘﺘﲑ ﰲ ﺭﺯﻗﻪ‪،‬‬
‫ﻭﺍﳌﻮﺳﱠﻊ ﻋﻠﻴﻪ ﻻ ﻳﺪﺭﻱ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻴﺴﲑ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻷﺳﺒﺎﺏ ﻛﺜﲑﺓ ﻭﻣﺘﺮﺍﺑﻄﺔ ﻭﻣﺘﻮﻏﱢﻠﺔ ﰲ ﺍﳋﻔﺎﺀ‪ ،‬ﺣﱴ ﻳُﻈﻦ ﺃﻥ ﺃﺳﺒﺎﺏ‬
‫ﺍﻷﻣﺮﻳﻦ ﻣﻔﻘﻮﺩﺓ ﻭﻣﺎ ﻫﻲ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻏﲑ ﳏﺎﻁ ﻬﺑﺎ‪.‬‬
‫ﻛﺘﺐ ﻋﻤﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺭﺳﺎﻟﺔ ﺇﱃ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻳﻘﻮﻝ ﻟﻪ ﻓﻴﻬﺎ‪ :‬ﻭﺍﻗﻨﻊ ﺑﺮﺯﻗﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﲪﻦ‬
‫ﻓﻀﱠﻞ ﺑﻌﺾ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﺍﻟﺮﺯﻕ‪ ،‬ﺑﻼﺀ ﻳﺒﺘﻠﻲ ﺑﻪ ﻛ ﻼﹰ‪ ،‬ﻓﻴﺒﺘﻠﻲ ﻣﻦ ﺑﺴﻂ ﻟﻪ‪ ،‬ﻛﻴﻒ ﺷﻜﺮﻩ ﷲ ﻭﺃﺩﺍﺅﻩ ﺍﳊﻖ ﺍﻟﺬﻱ‬
‫ﺍﻓﺘﺮﺽ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺭﺯﻗﻪ ﻭﺧﻮﻟﻪ‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﻋﻨﺪ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ " :‬ﻓﺠﻌﻠﻜﻢ ﻣﺘﻔﺎﻭﺗﲔ ﻓﻴﻪ ‪ -‬ﺃﻱ ﺍﻟﺮﺯﻕ ‪ -‬ﻓﻮﺳﱠﻊ ﻋﻠﻰ ﺑﻌﺾ ﻋﺒﺎﺩﻩ‪ ،‬ﺣﱴ ﺟﻌﻞ ﻟﻪ‬
‫ﻣﻦ ﺍﻟﺮﺯﻕ ﻣﺎ ﻳﻜﻔﻲ ﺃﻟﻮﻓﹰﺎ ﻣﺆﻟﱠﻔﺔ ﻣﻦ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻭﺿﻴﱠﻘﻪ ﻋﻠﻰ ﺑﻌﺾ ﻋﺒﺎﺩﻩ ﺣﱴ ﺻﺎﺭ ﻻ ﳚﺪ ﺍﻟﻘﻮﺕ ﺇﻻ ﺑﺴﺆﺍﻝ ﺍﻟﻨﺎﺱ‬
‫ﻭﺍﻟﺘﻜﻔﻒ ﳍﻢ‪ ،‬ﻭﺫﻟﻚ ﳊﻜﻤﺔ ﺑﺎﻟﻐﺔ ﺗﻘﺼﺮ ﻋﻘﻮﻝ ﺍﻟﻌﺒﺎﺩ ﻋﻦ ﺗﻌﻘﻠﻬﺎ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺃﺳﺒﺎﻬﺑﺎ؛ ﻭﻛﻤﺎ ﺟﻌﻞ ﺍﻟﺘﻔﺎﻭﺕ‬
‫ﺑﲔ ﻋﺒﺎﺩﻩ ﰲ ﺍﳌﺎﻝ‪ ،‬ﺟﻌﻠﻪ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻬﻢ‪ ،‬ﻭﻗﻮﺓ ﺍﻟﺒﺪﻥ ﻭﺿﻌﻔﻪ‪ ،‬ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ‪ ،‬ﻭﺍﻟﺼﺤﺔ ﻭﺍﻟﺴﻘﻢ‪،‬‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻮﺍﻝ"‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤﻌﲎ ﺍﻵﻳﺔ‪ :‬ﺃﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻻ ﻏﲑﻩ ‪ -‬ﺑﻴﺪﻩ ﺭﺯﻕ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﺇﻟﻴﻪ ﻳﺮﺟﻊ ﺍﻷﻣﺮ ﰲ ﺗﻔﻀﻴﻞ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺩ‬
‫ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﻻ ﻳﺴﻊ ﺍﻟﻌﺒﺪ ﺇﻻ ﺍﻹﻗﺮﺍﺭ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﳌﺎ ﻗﺪﺭﻩ ﺍﷲ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻌﲏ ﺫﻟﻚ ﻋﺪﻡ ﺍﻟﺴﻌﻲ‬
‫ﻭﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ‪ ،‬ﻓﻬﺬﺍ ﻏﲑ ﻣﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﻭﻻ ﻳُﻔﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻳﺼﺎﺩﻡ ﻧﺼﻮ ﺻًﺎ‬
‫ﺖ ﺍﻟﺼﻼﺓ‬ ‫ﺃﹸﺧﺮ ﺗﺪﻋﻮﺍ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻃﻠﺐ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﲢﺜﻬﻢ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﰲ ﲢﺼﻴﻠﻪ‪ ،‬ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻓﺈﺫﺍ ﻗﹸﻀﻴ ِ‬
‫ﻓﺎﻧﺘﺸﺮﻭﺍ ﰲ ﺍﻷﺭﺽ ﻭﺍﺑﺘﻐﻮﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ { )ﺍﳉﻤﻌﺔ‪ (١٠ :‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ ) :‬ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧُﻠﻖ ﻟﻪ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺍﻟﻨﺼﻮﺹ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ‪.‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﳌﻔﻴﺪ ﻫﻨﺎ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻔﺎﺿﻞ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﲔ ﻋﺒﺎﺩﻩ ﻟﻴﺲ ﳏﺼﻮﺭًﺍ ﻭﻣﻘﺼﻮﺭًﺍ ﻋﻠﻰ‬
‫ﺍﻟﺘﻔﺎﺿﻞ ﺍﳌﺎﺩﻱ‪ ،‬ﻣﻦ ﻣﺎﻝ ﻭﻣﻨﺎﻓﻊ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻫﻮ ﺃﴰﻞ ﻣﻦ ﺫﻟﻚ ﻭﺃﻋﻢ‪ ،‬ﺇﺫ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ‪،‬‬
‫ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﻀﻌﻒ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﺸﺎﻫﺪ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ؛ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﳌﻮﻗﻒ ﺍﻟﺮﺷﻴﺪ ﻭﺍﻟﺴﺪﻳﺪ‬
 ‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﱡﻨﱠﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻘﻨﺎﻋﺔ ﲟﺎ ﻗﺴﻢ ﺍﷲ ﻭﺭﺯﻕ‪ ،‬ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻟﺘﺤﺼﻴﻞ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻄﻠﻮﺏ ﻭﻣﺒﺎﺡ ﺷﺮﻋًﺎ‪،‬‬
‫ﻓﺎﻷﻣﺮ ﻣﻨﻈﻮﺭ ﺇﻟﻴﻪ ﻣﻦ ﻃﺮﻓﲔ‪ ،‬ﻃﺮﻑ ﺍﻟﺮﺿﻰ ﻭﺍﻟﻘﺒﻮﻝ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻷﻣﺮ ﺍﷲ ﻭﻗﻀﺎﺋﻪ‪ ،‬ﻭﻃﺮﻑ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺴﻌﻲ ﺍﳌﻄﻠﻮﺏ‬
‫ﺷﺮﻋًﺎ؛ ﺃﻣﺎ ﺍﻻﺳﺘﺴﻼﻡ ﺍﻟﺴﻠﱯ ﺍﻟﺬﻱ ﻳﺸﻞ ﺣﺮﻛﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﺪﻓﻊ ﺑﻪ ﺇﱃ ﺍﻟﻘﻌﻮﺩ ﻭﺍﻟﺘﺮﺍﻛﻦ ﻭﺍﳋﻨﻮﻉ‪ ،‬ﻓﻠﻴﺲ ﻫﻮ ﺍﳌﻮﻗﻒ‬
‫ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺮﺷﻴﺪ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻮﻗﻒ ﻗﺎﺻﺮ ﻭﻧﺎﻇﺮ ﺇﱃ ﻃﺮﻑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﳌﻌﺎﺩﻟﺔ‪ ،‬ﻏﺎﻓﻞ ﻋﻦ ﻧﻈﺮ ﺁﺧﺮ ﻻ ﺑﺪ ﻣﻦ‬
‫ﺍﻋﺘﺒﺎﺭﻩ ﻭﺍﻟﺴﻌﻲ ﻋﻠﻰ َﻭ ﹾﻓﻘِﻪ‪ ،‬ﻓﺸﺘﺎﻥ ﺑﲔ ﺍﳌﻮﻗﻔﲔ‪.‬‬

‫ﰒ ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺻﻠﺔ ﻭﺍﺭﺗﺒﺎﻁ ﺑﺂﻳﺔ ﺃﺧﺮﻯ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪} :-‬ﻭﻻ ﺗﺘﻤﻨﻮﺍ ﻣﺎ ﻓﻀﻞ ﺍﷲ ﺑﻪ‬
‫ﻱ ‪ -‬ﺃﻥ ﺃﻡﱠ ﺳﻠﻤﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪،-‬‬ ‫ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻌﺾ { ) ﺍﻟﻨﺴﺎﺀ‪ (٣٢ :‬ﻭﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ -‬ﻓﻴﻤﺎ ﺭﻭ َ‬
‫ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺗﻐﺰﻭ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﻧﻐﺰﻭ‪ ،‬ﻭﺇﳕﺎ ﻟﻨﺎ ﻧﺼﻒ ﺍﳌﲑﺍﺙ! ﻓﻨﺰﻟﺖ‪} :‬ﻭﻻ ﺗﺘﻤﻨﻮﺍ ﻣﺎ ﻓﻀﻞ ﺍﷲ ﺑﻪ ﺑﻌﻀﻜﻢ‬
‫ﻋﻠﻰ ﺑﻌﺾ { ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻬﻧﻰ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺃﻥ ﻳﺘﻤﲎ ﺍﻟﺮﺟﻞ ﻣﺎﻝ ﻓﻼﻥ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﹶﺃﻣَﺮ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺃﻥ‬
‫ﻳﺴﺄﻟﻮﻩ ﻣﻦ ﻓﻀﻠﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻄﱪﻱ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ‪ :‬ﻭﻻ ﺗﺘﻤﻨﻮﺍ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ‪ -‬ﺍﻟﺬﻱ ﻓﻀﻞ ﺍﷲ ﺑﻪ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ ﻣﻨﺎﺯﻝ‬
‫ﺽ ﺃﺣﺪﻛﻢ ﲟﺎ ﻗﺴﻢ ﺍﷲ ﻟﻪ ﻣﻦ ﻧﺼﻴﺐ‪ ،‬ﻭﻟﻜﻦ ﺳﻠﻮﺍ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ‪.‬‬ ‫ﺍﻟﻔﻀﻞ ﻭﺩﺭﺟﺎﺕ ﺍﳋﲑ‪ ،‬ﻭﻟﲑ َ‬
‫ﻭﺍﻋﻠﻢ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ‪ -‬ﺃﻧﻪ ﺑﺴﺒﺐ ﺟﻬﻞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻬﺑﺬﻩ ﺍﻟﺴﱡﻨﱠﺔ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﺩﺧﻞ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳊﺴﺪ ﻭﺍﻟﺒﻼﺀ ﻣﺎ‬
‫ﻻ ﳛﻴﻂ ﺑﻪ ﻗﻮﻝ ﻭﻻ ﻭﺻﻒ‪ ،‬ﻭﻟﻮ ﹶﻗﻨَﻊ ﺍﻟﻨﺎﺱ ﻬﺑﺬﻩ ﺍﻟﺴﱡﻨﱠﺔ ﻭﺍﺳﺘﺤﻀﺮﻭﻫﺎ ﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻭﻣﻌﺎﻣﻼﻬﺗﻢ ﻟﻜﺎﻥ ﺃﻣﺮ ﺍﳊﻴﺎﺓ ﺃﻣﺮًﺍ‬
‫ﺁﺧﺮ؛ ﺃﻣَﺎ ﻭﻗﺪ ﺃﻋﺮﺽ ﺍﻟﺒﻌﺾ ﻋﻦ ﻓﻄﺮﺓ ﺧﺎﻟﻘﻬﻢ‪ ،‬ﻭﱂ ﻳﺴﻠﻤﻮﺍ ﻭﻳﺴﺘﺴﻠﻤﻮﺍ ِﻟﻤَﺎ ﺃﻗﺎﻣﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺪ ﻋﺎﺷﻮﺍ ﻣﻌﻴﺸﺔ ﺿﻨﻜﹰﺎ‪،‬‬
‫ﻭﺧﺴﺮﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻵﺧﺮﺓ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺍﻟﻘﻨﺎﻋﺔ ﻭﺍﻟﺮﺷﺎﺩ ﻭﺍﻟﺴﺪﺍﺩ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.-‬‬
‫َ‬

‫) ‪ (١٤٠‬ﹺﺇﻧﱠﻤَﺎ َﻭِﻟﻴﱡﻜﹸﻢُ ﺍﻟﻠﹼ ُﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﹾﺍ‬

‫ﺍﳊﻤﺪ ﷲ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ‪ ،‬ﻭﺑﻌﺪ ‪:‬ﻳﻌﲏ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺑﻘﻮﻟﻪ‪ :‬ﺇﻧﱠﻤَﺎ‬
‫َﻭِﻟﻴﱡﻜﹸﻢُ ﺍﻟﻠﹼ ُﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﻟﻴﺲ ﻟﻜﻢ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻧﺎﺻﺮ ﺇﻻﱠ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺍﻟﺬﻳﻦ ﺻﻔﺘﻬﻢ ﻣﺎ ﺫﻛﺮ‬
‫ﺗﻌﺎﱃ ﺫﻛﺮﻩ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﺃﻣﺮﻛﻢ ﺍﷲ ﺃﻥ ﺗﱪﺀﻭﺍ ﻣﻦ ﻭﻻﻳﺘﻬﻢ ﻭﻬﻧﺎﻛﻢ ﺃﻥ ﺗﺘﺨﺬﻭﺍ ﻣﻨﻬﻢ ﺃﻭﻟﻴﺎﺀ‪ ،‬ﻓﻠﻴﺴﻮﺍ‬
‫ﻟﻜﻢ ﺃﻭﻟﻴﺎﺀ ﻭﻻ ُﻧﺼَﺮﺍﺀ‪ ،‬ﺑﻞ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ‪ ،‬ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﻣﻨﻬﻢ ﻭﻟﻴﺎ ﻭﻻ ﻧﺼﲑﺍ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ‬
‫ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﰲ ﺗﱪﺋﻪ ﻣﻦ ﻭﻻﻳﺔ ﻳﻬﻮﺩ ﺑﲏ ﻗﹶﻴﻨُﻘﺎﻉ ﻭﺣﻠﻔﻬﻢ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﳌﺆﻣﻨﲔ‪ .‬ﺫﻛﺮ‬
‫ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ‪:‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻀﻼﻝ ﺭﲪﻪ ﺍﷲ "ﻫﻜﺬﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺼﺮ ﺍﻟﺬﻱ ﻻ ﻳﺪﻉ ﳎﺎﻻ ﻟﻠﺘﻤﺤﻞ ﺃﻭ ﺍﻟﺘﺄﻭﻝ ﻭﱂ ﻳﻜﻦ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻷﻣﺮ ﻛﺬﻟﻚ ! ﻷﻥ ﺍﳌﺴﺄﻟﺔ ﰲ ﺻﻤﻴﻤﻬﺎ ‪ -‬ﻛﻤﺎ ﻗﻠﻨﺎ ‪ -‬ﻫﻲ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻭﻣﺴﺄﻟﺔ ﺍﳊﺮﻛﺔ ﻬﺑﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻭﻟﻴﻜﻮﻥ‬
‫ﺍﻟﻮﻻﺀ ﷲ ﺧﺎﻟﺼﺎ ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﺑﻪ ﻣﻄﻠﻘﺔ ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺍﻹﺳﻼﻡ ﻫﻮ " ﺍﻟﺪﻳﻦ" ‪ .‬ﻭﻟﻴﻜﻮﻥ ﺍﻷﻣﺮ ﺃﻣﺮ ﻣﻔﺎﺻﻠﺔ ﺑﲔ ﺍﻟﺼﻒ ﺍﳌﺴﻠﻢ‬
‫ﻭﺳﺎﺋﺮ ﺍﻟﺼﻔﻮﻑ ﺍﻟﱵ ﻻ ﺗﺘﺨﺬ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ‪ ،‬ﻭﻻ ﲡﻌﻞ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺠﺎ ﻟﻠﺤﻴﺎﺓ ﻭﻟﺘﻜﻮﻥ ﻟﻠﺤﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺪﻳﺘﻬﺎ‬
‫ﻭﻧﻈﺎﻣﻬﺎ ؛ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻮﻻﺀ ﻓﻴﻬﺎ ﻟﻐﲑ ﻗﻴﺎﺩﺓ ﻭﺍﺣﺪﺓ ﻭﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺘﻨﺎﺻﺮ ﺇﻻ ﺑﲔ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ؛ ﻷﻧﻪ‬
 ‫ﺗﻨﺎﺻﺮ ﰲ ﺍﳌﻨﻬﺞ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ‪. .‬‬
‫ﻭﻟﻜﻦ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﺍﻹﺳﻼﻡ ﳎﺮﺩ ﻋﻨﻮﺍﻥ ‪ ،‬ﺃﻭ ﳎﺮﺩ ﺭﺍﻳﺔ ﻭﺷﻌﺎﺭ ‪ ،‬ﺃﻭ ﳎﺮﺩ ﻛﻠﻤﺔ ﺗﻘﺎﻝ ﺑﺎﻟﻠﺴﺎﻥ ‪ ،‬ﺃﻭ ﳎﺮﺩ ﻧﺴﺐ ﻳﻨﺘﻘﻞ‬
‫ﺑﺎﻟﻮﺭﺍﺛﺔ ‪ ،‬ﺃﻭ ﳎﺮﺩ ﻭﺻﻒ ﻳﻠﺤﻖ ﺍﻟﻘﺎﻃﻨﲔ ﰲ ﻣﻜﺎﻥ ! ﻓﺈﻥ ﺍﻟﺴﻴﺎﻕ ﻳﺬﻛﺮ ﺑﻌﺾ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ‪:‬‬
‫) ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﻥ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﻭﻫﻢ ﺭﺍﻛﻌﻮﻥ(‪. .‬‬
‫ﻓﻤﻦ ﺻﻔﺘﻬﻢ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ‪ -‬ﻻ ﳎﺮﺩ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ‪ -‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺗﻌﲏ ﺃﺩﺍﺀﻫﺎ ﺃﺩﺍﺀ ﻛﺎﻣﻼ ‪ ،‬ﺗﻨﺸﺄ ﻋﻨﻪ ﺁﺛﺎﺭﻫﺎ ﺍﻟﱵ‬
‫ﻳﻘﺮﺭﻫﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺇﻥ ﺍﻟﺼﻼﺓ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ‪ . .‬ﻭﺍﻟﺬﻱ ﻻ ﺗﻨﻬﺎﻩ ﺻﻼﺗﻪ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ‪ ،‬ﱂ ﻳﻘﻢ‬
‫ﺍﻟﺼﻼﺓ ؛ ﻓﻠﻮ ﺃﻗﺎﻣﻬﺎ ﻟﻨﻬﺘﻪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﷲ !‬

‫ﻭﻣﻦ ﺻﻔﺘﻬﻢ ﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ‪ . .‬ﺃﻱ ﺃﺩﺍﺀ ﺣﻖ ﺍﳌﺎﻝ ﻃﺎﻋﺔ ﷲ ﻭﻗﺮﰉ ﻋﻦ ﺭﺿﻰ ﻧﻔﺲ ﻭﺭﻏﺒﺔ ‪ .‬ﻓﻠﻴﺴﺖ ﺍﻟﺰﻛﺎﺓ ﳎﺮﺩ ﺿﺮﻳﺒﺔ‬
‫ﻣﺎﻟﻴﺔ ‪ ،‬ﺇﳕﺎ ﻫﻲ ﻛﺬﻟﻚ ﻋﺒﺎﺩﺓ ‪ .‬ﺃﻭ ﻫﻲ ﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ ‪ .‬ﻭﻫﺬﻩ ﻫﻲ ﻣﻴﺰﺓ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ‪ .‬ﺍﻟﺬﻱ ﳛﻘﻖ ﺃﻫﺪﺍﻓﺎ ﺷﱴ‬
‫ﺑﺎﻟﻔﺮﻳﻀﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ .‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻷﻧﻈﻤﺔ ﺍﻷﺭﺿﻴﺔ ﺍﻟﱵ ﲢﻘﻖ ﻫﺪﻓﺎ ﻭﺗﻔﺮﻁ ﰲ ﺃﻫﺪﺍﻑ ‪. .‬‬
‫ﺇﻧﻪ ﻻ ﻳﻐﲏ ﰲ ﺇﺻﻼﺡ ﺣﺎﻝ ﺍﺠﻤﻟﺘﻤﻊ ﺃﻥ ﻳﺄﺧﺬ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺎﻝ ﺿﺮﻳﺒﺔ ] ﻣﺪﻧﻴﺔ ! [ ﺃﻭ ﺃﻥ ﻳﺄﺧﺬ ﺍﳌﺎﻝ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﻟﻠﻔﻘﺮﺍﺀ‬
‫ﺑﺎﺳﻢ ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﺃﻭ ﺑﺎﺳﻢ ﺍﻟﺸﻌﺐ ‪ ،‬ﺃﻭ ﺑﺎﺳﻢ ﺟﻬﺔ ﺃﺭﺿﻴﺔ ﻣﺎ ‪ . .‬ﻓﻬﻲ ﰲ ﺻﻮﺭﻬﺗﺎ ﻫﺬﻩ ﻗﺪ ﲢﻘﻖ ﻫﺪﻓﺎ ﻭﺍﺣﺪﺍ ؛ ﻭﻫﻮ‬
‫ﺇﻳﺼﺎﻝ ﺍﳌﺎﻝ ﻟﻠﻤﺤﺘﺎﺟﲔ ‪. .‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺰﻛﺎﺓ ‪ . .‬ﻓﺘﻌﲏ ﺍﲰﻬﺎ ﻭﻣﺪﻟﻮﳍﺎ ‪ . .‬ﺇﻬﻧﺎ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻃﻬﺎﺭﺓ ﻭﳕﺎﺀ ‪ . .‬ﺇﻬﻧﺎ ﺯﻛﺎﺓ ﻟﻠﻀﻤﲑ ﺑﻜﻮﻬﻧﺎ ﻋﺒﺎﺩﺓ ﷲ ‪.‬‬
‫ﻭﺑﺎﻟﺸﻌﻮﺭ ﺍﻟﻄﻴﺐ ﺍﳌﺼﺎﺣﺐ ﳍﺎ ﲡﺎﻩ ﺍﻹﺧﻮ ﺍﻥ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻫﻲ ﺻﻔﺎﺕ ﺍﻟﻮﺍﺟﺐ ﺗﻮﺍﻓﺮﻫﺎ ﰲ ﻣﻦ ﻳﺘﺨﺬﻫﻢ‬
‫ﺃﻭﻟﻴﺎﺀ ﺍﺣﺒﺎﺏ ﺃﻧﺼﺎﺭ ‪.‬‬
‫ﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺧﲑ ﺍﻻﺻﺤﺎﺏ ﻭﺃﻥ ﳚﻤﻌﻨﺎ ﰲ ﺩﺍﺭ ﺍﳋﻠﺪ ﻣﻊ ﺳﻴﺪ ﺍﻻﻭﻟﲔ ﻭﺍﻻﺧﺮﻳﻦ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ‬
‫ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﻫﺬﻩ ﻬﻧﺎﻳﺔ ﺍﳌﻄﺎﻑ ﻣﻊ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﺍﻟﻮﻗﻮﻑ ﻣﻌﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳌﻮﺍﻋﻆ ﺍﻹﳝﺎﻧﻴﺔ ‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﻭﺃﺗﻮﺟﻪ ﺍﻟﻴﻪ ﺃﻥ‬
‫ﳚﻌﻠﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻥ ﻳﻨﻔﻊ ﻬﺑﺬﺍ ﺍﻟﻌﻤﻞ ﻭﳚﻌﻠﻪ ﺫﺧﺮﺍ ﱄ ﻳﻮﻡ ﺃﻟﻘﺎﻩ ﺇﻧﻪ ﻭﱄ ﺫﻟﻚ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ‪.‬‬

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