Copyright © 1444/2023 Muhammad Shareef

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SANKORE'

Institute of Islamic - African Studies International

The Palace of the Sultan of Maiurno
Maiurno, Sennar, Sudan

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‫اْلْي َم ِ‬
‫ان‬ ‫َشْر ُح ِك َت ِ‬
‫اب ِْ‬
‫تأليف‬

‫الشيخ محمد شريف بن فريد‬

 ‫اب اَِْْل ْي َم ِ‬
‫ان‬ ‫ِ‬
‫ك َت ُ‬
‫ين‪.‬‬ ‫َّللا عَلى سِي ِد اْلمرسلِين وأَلِ ِه وصحِب ِه أ ِ‬ ‫الر ِحي ِم و ه‬
‫الر ْح َم ِن ه‬‫َّللاِ ه‬
‫ِب ْس ِم ه‬
‫َج َمع َ‬
‫ْ‬ ‫ُْ َ َ َ َ َ ْ‬ ‫صلى ه ُ َ َ‬ ‫َ َ‬
‫ف ْب ِن َف ِر ٍيد‪ ،‬اْل َح ْم ُد‬ ‫ط ُر لِ َر ْحم ِة َرِب ِه اْل َغِن ِي اْل َح ِمي ِد‪ :‬ه‬
‫الش ْي ُخ ُم َح همٌد َش ِري ٌ‬ ‫ضَ‬ ‫ِ‬
‫ال اْل َع ْب ُد اْلَفق ُير اْل ُم ْ‬
‫َ‬ ‫َق َ‬
‫ِ‬ ‫الس ََلم عَلى سِي ِدنا مح هم ٍد وأَلِ ِه وصحِب ِه أ ِ‬ ‫ِ‬ ‫ِِ‬
‫ين‪ ،‬أَ هما َب ْع ُد‪َ :‬ه َذا الته ْعل ُ‬
‫يق‬ ‫َج َمع َ‬ ‫ْ‬ ‫الص ََلةُ َو ه ُ َ َ َ ُ َ َ َ َ ْ‬ ‫ين َو ه‬ ‫هّلِل َر ِب اْل َعاَلم َ‬
‫ود َي ُم َح هم ٍد ْب ِن‬ ‫لش ْي ِخ ُع ْث َمان ْب ِن ُف ُ‬ ‫السهن ِة لِ ه‬
‫ان ِم ْن َس ْو ِق ْالُ هم ِة ِإَلى ِإِتَبا ِع ه‬ ‫اب ِْ‬
‫ال ْي َم ِ‬ ‫الش ْرح َعَلى ِكتَ ِ‬
‫َو ه ُ‬
‫وف ِبِا ْب ِن ُفوُد َي‪َ ،‬واَ ْسأَ ُل للاَ تَ َعاَلى أَ ْن َي ْج َعَل ُه َخالِصا لِ َو ْج ِه ِه اْل َك ِري ِم‪َ ،‬و ُه َو‬ ‫ع ْثمان ب ِن ِ‬
‫صال ِح اْل َم ْع ُر ُ‬‫ُ َ َ ْ َ‬
‫يل‪.‬‬ ‫حسِبي وِنعم اْلو ِك ِ‬
‫َْ َ ْ َ‬
‫وسر ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َفأَُقول ِوِب ه ِ‬
‫اجي‬ ‫وع ْم َدتي ِ َ‬ ‫ك ِبِإ َج َازٍة َعَلى َسِيدي ُ‬ ‫ار َ‬‫اب اْل ُمَب ِ‬ ‫ْت َهذا اْلكتَ َ‬ ‫يق‪ِ :‬إني َق َأر ُ‬ ‫اّلِل التهْوِف ُ‬ ‫ُ‬
‫ين ْب َن َآد َم ْب ِن ُم َح هم ٍد تُ ُكر ْب ِن ُم َح َم ٍد َس ْن ُب َك َما أَ َخ َذهُ ِم ْن َوالِ ِدِه‬ ‫يب ُم َح هم ٍد ْال َِم ِ‬ ‫يه اْل َخ ِط ِ‬ ‫الشي ِخ اْلَف ِق ِ‬
‫هْ‬
‫يب َعلِ ٍي ِد ْن َب ْب ِن ِأِبي‬ ‫ف اْلَف ِقي ِه اْل َخ ِط ِ‬ ‫ار ِ‬‫وسى اْل ُم َها ِج ِر َو ُه َو َع ِن اْل َع ِ‬ ‫ه‬
‫الش ْي َخ َآد َم‪َ ،‬و ُه َو َعن الش ْي ِخ ُم َ‬ ‫َ‬
‫ين ه‬ ‫ِ‬ ‫ين أ ِ‬ ‫ان مجهد ِد ِ‬ ‫ب ْك ٍر اْلمعَل ِم وهو عن اْلمصَن ِ‬
‫ود َي‪،‬‬ ‫الش ْي ِخ ُع ْث َما َن ْب ِن ُف ُ‬ ‫ير اْل ُم ْؤ ِمن َ‬ ‫َم ِ‬ ‫الد ِ‬ ‫الزَم ِ ُ َ‬ ‫ف ُن ْوِر ه‬
‫َُ‬ ‫َ ْ َ َُ َ‬ ‫َ‬
‫الش ْيخ َر ِح َم ُه ه‬ ‫ِ‬
‫َّللاُ تَ َعاَلى"‬ ‫ات " َقال ه‬
‫َ‬ ‫اعَل ْم ُكل َما أَ ْستَ ْخ َد ُم اْل َكلِ َم َ‬
‫َّللاُ ِبَب َرَكات ِه ْم‪َ ،‬و ْ‬
‫َس َرَارُه ْم َوأ َْنَف َع َنا ه‬ ‫َق هد َس ه‬
‫َّللاُ أ ْ‬
‫ان ْب ِن ُفوُد َي َر ِح َم ُه ه‬
‫َّللاُ تَ َعاَلى‪.‬‬ ‫ِفي َه َذا ه‬
‫الش ْرِح َفهو ِإ َش َارةٌ ِإَلى ه‬
‫الش ْي ِخ ُع ْث َم َ‬ ‫َُ‬
‫ِ‬ ‫ه‬ ‫اْل ْي َم ِ‬
‫اب ِ‬ ‫ِ‬ ‫ِ‬ ‫َفَقال ه‬
‫ان"‪َ ،‬فَب َدأَ الش ْي ُخ َرح َم ُه للاُ‬ ‫ود َي َرح َم ُه للاُ تَ َعاَلى‪" :‬ك َت ُ‬ ‫ان ْب ُن ُف ُ‬
‫الش ْي ُخ ُع ْث َم ُ‬ ‫َ‬
‫اس ُه‪َ ،‬فأَ ْج َم ُع ا ْلُ هم ُة َعَلى ِإ هن ْالَهو َل َما َي ِج ُب‬ ‫ِ‬ ‫ان ِلَ هن ِْ‬ ‫تَعاَلى ِب ِكتَ ِ‬
‫اب ِْ‬
‫ص ُل الد ْي ِن َوأَ َس ُ‬ ‫ان أَ ْ‬
‫ال ْي َم َ‬ ‫ال ْي َم ِ‬ ‫َ‬
‫صوٌد‬ ‫اب ِْ‬
‫ال ْي َم ِ‬ ‫اء السهن ِة ُكتُبهم ِب ِكتَ ِ‬
‫عَلى اْلم َكهل ِفين تَص ِحيح ِإيم ِان ِهم‪ ،‬لِ َذلِك بدأَ َكِثير ِمن عَلم ِ‬
‫ان‪َ ،‬ف َمْق ُ‬ ‫َُْ‬ ‫ٌ ْ ُ َ‬ ‫َ ََ‬ ‫ُ َ ْ ُ َْ ْ‬ ‫َ‬
‫ان ِفي ه‬
‫الش ْرِع‪.‬‬ ‫الس ََل ِم و ِْ‬
‫ال ْح َس ِ‬ ‫ال ْيم ِ ِ‬‫ض ُ ِ ِ‬ ‫ان ِإ ْي َ‬ ‫ِب ِكتَ ِ‬
‫اب ِْ‬
‫ال ْي َم ِ‬
‫ان َو ْ ْ َ‬ ‫اح َم َعاني ْ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َفأَصل ِْ‬
‫آم َن ُي ْؤ ِم ُن إ ْي َمانا َف ُه َو ُم ْؤ ِم ٌن‪ُ ،‬ه َو ضد اْل ُكْف ِر‪ ،‬أَ ْو َم ْع َناهُ‬
‫ص َدٌر م ْن َ‬ ‫ال ْي َم ِ‬
‫ان َم ْ‬ ‫ْ ُ‬
‫يع ِة َوَل َما‬ ‫ول لِ ه‬
‫لش ِر َ‬
‫ضوِع واْلُقب ِ‬ ‫ان ِإ ْ‬
‫ظ َه ُار اْل ُخ ُ ْ َ ُ‬ ‫اج‪ِْ " :‬‬
‫ال ْي َم ُ‬ ‫ام الز َج ُ‬ ‫يب‪َ ،‬ق ِ‬
‫ال ْال َم ُ‬ ‫َ‬
‫الته ْك ِذ ِ‬ ‫ضد‬‫التهص ِديق اَهل ِذي ِ‬
‫ْ ُ‬
‫للا َعَل ْي ِه وسهلم وِا ْعِتَق ُاده وتَص ِديُق ُه ِباْلَقْل ِب"‪ ،‬وَقال ه‬
‫الش ْي ُخ َر ِح َم ُه للاُ تَ َعاَلى ِفي‬ ‫صهلى‬ ‫ِِ ِ‬
‫َ َ‬ ‫َُ ْ‬ ‫ََ َ َ‬ ‫ُ‬ ‫أَتَى به الهنبي َ‬
‫يق اَْلَقْل ِب ِب ُك ِل َما ُعِل َم ِب ه‬ ‫الشرِع ِي تَ ِ‬ ‫اليمان ِفي اللغ ِة الته ِ‬ ‫ِ ِ‬
‫ورِة‬
‫الض ُر َ‬ ‫صد ُ‬‫ْ‬ ‫يق َوِفي ه ْ‬
‫صد ُ‬ ‫ْ‬ ‫َ‬ ‫م ْرآة الط ََل ِب‪َ " :‬ف ِْ ْ َ ُ‬
‫ور اَ ِْل ْجِت َه ِادهي ِة"‪.‬‬
‫ُم ِ‬ ‫م ِجيء ه ِ ِ ِ‬
‫الرُسول به ُدو َن ال ُ‬ ‫َ َ‬
 ‫الش ْي ُخ َر ْح َم ُة للاِ َعَل ْي ِه‬
‫ف ِبالتهو ِح ِيد أَو اْل َع ِق َيد ِة َكما َبهيَن ُه ه‬
‫َ‬ ‫ْ‬ ‫ْ‬
‫ِ‬
‫ول الد ْي ِن اَْل َم ْع ُرو ُ‬
‫ص ُ‬ ‫ان ُه َو أُ ُ‬‫ال ْي َم ُ‬‫َف ِْ‬
‫يق ِباْلَقْل ِب ِب ََل‬ ‫اليمان ُكهله تَ ِ‬ ‫ِ‬ ‫ِ‬ ‫اء‪ ،‬ويحتَ ِمل ِإ هن معنى َقولِ ِه‪" :‬تَ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫صد ٌ‬ ‫يق اْلَقْلب"‪ ،‬أَ هن ْ ْ َ َ ُ ْ‬ ‫صد ُ‬ ‫ْ‬ ‫َ َْ ْ‬ ‫في ُع ْم َدة اْل ُعَل َم َ َ ْ ُ‬
‫ان ِهي تَص ِديق اْلَقْل ِب ِب ُك ِل ما جاء ِب ِه سِيدَنا مح همٌد ه‬ ‫ِإ ْق َر ٍار وَل َعم ٍل‪َ ،‬ل ِك َن َح ِقيَق َة ِْ‬
‫صلى للاُ‬ ‫َ‬ ‫َ ُ َُ‬ ‫َ َ َ‬ ‫ال ْي َم ِ َ ْ ُ‬ ‫َ‬ ‫َ‬
‫ان َو َع َم ٌل ِب ْالَْرَك ِ‬
‫ان‪.‬‬ ‫َعَل ْي ِه َو َسهلم َوإِ ْق َرٌار ِباللِ َس ِ‬
‫َ‬
‫وب ُه ْم َوإِ َذا ُتلَِي ْت َعَل ْي ِه ْم َآياتُ ُه‬ ‫ِ‬ ‫ِ‬ ‫هِ‬
‫ين ِإ َذا ُذك َر َّللاُ َوجَل ْت ُقلُ ُ‬‫ال للاُ تَ َعاَلى‪ِ﴿ :‬إهن َما اْل ُم ْؤ ِم ُنو َن الذ َ‬
‫َق َ‬
‫اه ْم ُي ِنفُقو َن * أ ُْوَل ِـئ َك ُه ُم‬ ‫ِ‬ ‫هِ‬
‫صَلَةَ َو ِم هما َرَزْقَن ُ‬ ‫يمو َن ال ه‬ ‫ين ُيق ُ‬ ‫يمانا َو َعَلى َرِب ِه ْم َيتََوهكلُو َن * الذ َ‬ ‫ِ‬
‫َزَاد ْت ُه ْم إ َ‬
‫ان َع ْن َعلِ ٍي‬ ‫ِ‬ ‫ِ‬ ‫اْلمؤ ِمنون حقا هلهم درج ٌ ِ‬
‫يم﴾‪َ ،‬ف َرَوى أَُبو َع ْم ٍرو ْب ُن َح ْم َد ٍ‬ ‫ات ع َند َرِبه ْم َو َم ْغف َرةٌ َوِرْز ٌق َك ِر ٌ‬ ‫ُْ ُ َ َ ُْ ََ َ‬
‫وأَِل ِه وسهلم َع ِن ِْ‬
‫ال ْي َم ِ‬ ‫صهلى للاُ َعَل ْي ِه‬ ‫ِ‬ ‫طالِ ٍب َك َرَم ه‬ ‫ْب ِن أَِبي َ‬
‫ان‪َ ،‬ما ُه َو؟‬ ‫َ ََ َ‬ ‫ال‪َ " :‬سأَْل ُت الهنب هي َ‬ ‫َّللاُ َو ْج َه ُه َق َ‬
‫ان))‪.‬‬ ‫((م ْع ِرَف ٌة ِباْلَقْل ِب َوِإ ْق َرٌار ِباللِ َس ِ‬
‫ان َو َع َم ٌل ِب ْالَْرَك ِ‬ ‫ال‪َ :‬‬‫َق َ‬
‫ين ِإَلى‬ ‫ِِ‬ ‫ال ْيمان و ِْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫الش ْي ُخ َر ِح َم ُه ه‬
‫ور اْل ُم َحقق َ‬
‫ال ْس ََل ِم‪َ " :‬وَذ َه َب َج ْم ُه ُ‬ ‫َّللاُ تَ َعاَلى في َحقيَقةُ ْ َ َ‬ ‫َ‬ ‫ال‬
‫َق َ‬
‫َن الته ِ‬ ‫َح َكا ِم ِفي الد ْنَيا َك َما أ ه‬ ‫ال ْقرار َشر ٌ ِِ ِ‬ ‫ص ِدي ُق َفَق ْ‬
‫يق‬
‫صد َ‬ ‫ْ‬ ‫ط ل ْج َزاء ْال ْ‬ ‫ط‪َ ،‬وإِهن َما ِْ َ ُ ْ‬ ‫ه‬
‫ُه َو الت ْ‬ ‫ان‬ ‫َن ِْ‬
‫ال ْي َم َ‬ ‫أه‬
‫َّللاِ‬
‫ِبَقْل ِب ِه َوَل ْم ُي ِق هر ِبلِ َس ِان ِه َف ُه َو ُم ْؤ ِم ٌن ِع ْن َد ه‬
‫ص هد َق‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫باْلَقْلب أ ُْمٌر َباط ٌن َل ُبهد َل ُه م َن َع ََل َمة‪َ ،‬ف َم ْن َ‬
‫ص ِد ْق ِبَقْلِب ِه َكاْل ُم َن ِاف ِق‪،‬‬ ‫ِِ ِ ِ‬
‫أََق هر بل َسانه َوَل ْم ُي َ‬
‫َح َكا ِم الد ْنَيا‪َ ،‬وإِ ْن‬ ‫ِ‬
‫تَ َعاَلى‪َ ،‬وإِ ْن َل ْم َي ُك ْن ُم ْؤ ِمنا في أ ْ‬
‫اض َدةٌ َك َذلِ َك‪".‬‬ ‫ص ٍ‬ ‫ه ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫وص ُم َع َ‬‫ص ُ‬ ‫ور َوالن ُ‬ ‫َفباْل َع ْكس‪َ ،‬و ُه َنا ُه َو ا ْختَي ُار الش ْي ُخ أَبي َم ْن ُ‬
‫ِ ِ‬ ‫ِ‬ ‫ول ِب ُك ِل ما جاء ِب ِه ضرورة‪ ،‬أ ِ‬ ‫الرس ِ‬ ‫ان تَ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ين‬
‫َي ف ْي َما ُعل َم َك ْوَن ُه م َن الد َ‬
‫َ َُْ ْ‬ ‫َ َ َ‬ ‫يق ه ُ‬ ‫صد ُ‬ ‫َفإ هن َحقيَق ُة ْال ْي َم ِ ْ‬
‫َح ٍد ِم َن‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ ِ ِ ِِ‬ ‫هِ‬ ‫ِ ِ‬
‫ض ُروَرة َوَل َش هك في َذل َك َوَل َرْي َب ل َ‬ ‫ظ ِر َو ْال ْست ْد َل ِل‪َ ،‬والذي ُعل َم م ْن دينه َ‬ ‫ِب ُش ْه َرِة اْلَب َدا َوالهن َ‬
‫اء ِب ِه َسِي ُدَنا‬
‫ِكل َما َج َ‬
‫َخ ِر وب ُ ِ‬
‫َ‬
‫ود اْلم ََلِئ َك ِة والرس ِل واْليو ِم ْال ِ‬
‫َ ُ َ َْ‬
‫ِ‬ ‫اْلعَق ََل ِء وجود ه ِ‬
‫الصان ِع َوتَ ْوحي ُدهُ َوُو ُج ُ َ‬ ‫ُُ ُ‬ ‫ُ‬
‫َّللاَ تَ َعاَلى ُمَل ِخصا‪.‬‬
‫الش ْي ُخ َر ِح َم ُه ه‬
‫ال َ‬ ‫ِ ه‬ ‫صهلى ه‬
‫َّللاُ َعَل ْيه َو َسل َم َك َما َق َ‬ ‫ُم َح همٌد َ‬
 ‫يما ُي ْح َك ُم ِب ِه ِإ ْسالَ ُم اْل َع ْب ِد َوإيِ َماُن ُه ِفي ُّ‬
‫الدْنَيا‬ ‫ما ج ِ‬
‫اء ف َ‬‫َ َ َ‬
‫الدْنَيا"‪ ،‬أَي‬ ‫يما ُي ْح َك ُم ِب ِه ِإ ْسالَ ُم اْل َع ْب ِد َوإيِ َماُن ُه ِفي ُّ‬ ‫الشي ُخ ر ِحمه للا تَعاَلى‪" :‬ما ج ِ‬
‫اء ف َ‬ ‫َ َ َ‬ ‫ال ه ْ َ َ ُ ُ َ‬ ‫َوَق َ‬
‫َّللاُ تَ َعاَلى‪َ ﴿ :‬ولَ تَُقولُوْا لِ َم َن‬ ‫ِ ِِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬
‫ال ه‬ ‫َك ْيفَيةُ ُح ْك ِم ص هحة ْال ْس ََل ِم لْل َم ْرِء في الد ْنَيا َو ِكَف َايةُ إ ْي َمانه ف ْيه‪َ ،‬فَق َ‬
‫السَل َم َل ْس َت ُمؤ ِمنا﴾‪ ،‬أَ ْي َل تَُقولُوْا لِ َمن ِا ْستَ ْسَل ُم َل ُك ْم َفَل ْم ُيَق ِاتلُ ُك ْم‪َ ،‬م ْ‬
‫ظ َه ار َل ُك ْم أَهن ُه ِم ْن أَ ْه ِل‬ ‫اَْلَقى ِإَل ْي ُك ُم ه‬
‫ال ْس ََل ِم َل ْس ُت ُم ْسلِما‪،‬‬
‫ار ِْ‬‫ظ َه ُر ِش َع ِ‬ ‫احٌد‪َ ،‬وَل تَُقولُوْا لِ َم ْن َي ْ‬ ‫الس ََلم و ِ‬ ‫ِمهلِت ُكم ودعوِت ُكم‪َ ،‬ف ِ‬
‫السَل ُم‪َ ،‬و ه ُ َ‬ ‫السَل ُم َو ه‬ ‫ْ َ َ َْ ْ‬
‫اري‪" :‬أَ ْي َل تَُقوُلوْا لِ َم ْن أَْلَقى ِبَي ِدِه َواِ ْستَ ْسَل َم َل ُك ْم َوأَ ْ‬
‫ظ َه ُر َد ْع َوتَ ُك ْم‪َ :‬ل ْس َت ُم ْؤ ِمنا"‪.‬‬ ‫ال اْل ُب َخ ِ‬
‫َوَق َ‬
‫ْالَهو ِل‪ِ ،‬لَ هن س ََلم ُه ِبتَ ِحهي ِة ِْ‬
‫ال ْس ََل ِم ُم َؤِذ ٌن‬ ‫اج ٌع ِإَلى‬ ‫الس ََلم َعَل ْي ُكم‪ ،‬و ُهو ر ِ‬
‫َ َ‬ ‫ْ َ َ َ‬ ‫الس ََل ُم َق ْو ُل ه ُ‬ ‫يل‪ :‬ه‬ ‫َوِق َ‬
‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ط ِِ ِ ِِ‬
‫َو َهذه ْالهي ُة ُن ِزَل ْت في َق ْو ٍم م َن اْل ُم ْسلم َ‬
‫ين‬ ‫ك‪،‬‬ ‫اعته َواِ ْنقَياده‪َ ،‬وَي ْحتَم ُل أَ ْن ُي َرَاد ِبه ْال ْنحَي َاز َوالته ْر َ‬ ‫ِب َ َ‬
‫ال‪َ :‬ل ِإَل َه ِإ هل للاُ ُم َح همٌد‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬
‫َعَلى اْلَق ْو ِم‪َ ،‬وَق َ‬ ‫َمروْا في َسَف ِرِه ْم ِب َر ُجل َم َع ُه َج َم ٌل َو َغني َم ٌة ُيَب ُ‬
‫يع َها‪َ ،‬ف َسَل َم‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم ُش هق َعَل ْي ِه َوُن ِزَل ْت‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫َرُسو ُل للا‪َ ،‬ف َح َم َل َعَل ْيه أَ َح ُد ُه ْم َفَقَتَل ُه‪َ ،‬فَل هما َذ َك َر َذل َك للهنب ِي َ‬
‫يم ٍة‬ ‫ِ‬ ‫ِ‬ ‫ال ِا ْبن َعهب ٍ‬ ‫طا ٍء َع ْن ِا ْب ِن َعهب ٍ‬ ‫اري َع ْن َع َ‬ ‫ْالهي ُة‪َ ،‬وأَ ْخ َر َج ُه اْل ُب َخ ِ‬
‫ان َر ُج ٌل في َغن َ‬ ‫اس‪َ " :‬ك َ‬ ‫ال‪َ :‬ق َ‬‫اس َق َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫الس ََل ُم َعَل ْي ُك ْم‪َ ،‬فَقَتلُوهُ َوأَ َخ ُذوْا َغن َ‬
‫يمتَ ُه‪َ ،‬فأَْن َزَل للاُ تَ َعاَلى َق ْوَل ُه‪َ ﴿ :‬ولَ تَُقولُوْا‬ ‫ال‪ :‬ه‬ ‫َل ُه َفَلحَق ُه اْل ُم ْسل ُمو َن َفَق َ‬
‫لِ َم َن اَْلَقى ِإَل ْي ُك ُم ه‬
‫السَل َم َل ْس َت ُمؤ ِمنا﴾‪.‬‬
‫ضي للاُ َع ْن ُه ْم‬ ‫الشي ُخ رحم ُة للاِ عَلي ِه ِفي تَرِوي ِح ْالُ هم ِة‪َ " :‬ق ْد ِا ْنعَقد ِإجماع أَه ِل السهن ِة ر ِ‬ ‫ه‬
‫َ َ‬ ‫َ َ َْ ُ ْ‬ ‫ْ‬ ‫َْ‬ ‫ال ْ َ ْ َ‬ ‫َوَق َ‬
‫ِ‬ ‫ِِ‬ ‫الش َه َادتَْي ِن َفَق ْ‬ ‫ان اْل َك ِافي ِفي الد ْنَيا ُهو ِْ‬
‫ال ْق َرُار ِب ه‬ ‫َعَلى ِإ هن ِْ‬
‫ط‪َ ،‬ف َم ْن أََق َر به َما َج هر ْت َعَل ْيه ْالَ ْح َك ُ‬
‫ام‬ ‫َ‬ ‫ال ْي َم َ‬
‫يء الرس ِ ِ‬ ‫ار ما علِم م ِج ِ‬ ‫ين ما َلم ي ْ ِ‬ ‫ِْ ِ ِ ِ ِ‬
‫ورة أَ ْو‬ ‫ول ِبه َ‬
‫ض ُر َ‬ ‫ُ‬
‫ِ‬
‫ظ َه ْر م ْن ُه ُكْف ُر َق ْولِ ٍي َكإ ْن َك ِ َ ُ َ َ‬ ‫ال ْس ََلمهية في الد ِ َ ْ َ‬
‫ول‬ ‫ِ ه ِِ‬ ‫ِ ِ ه ِ ِ‬ ‫ِف ْعلِ ٍي ِكالس ُجوِد لِ ه‬
‫الس ََل ِم ْب ُن إ ْب َراهَيم اللَقاني في َش ْرِح َج ْو َه َرة الت ْوحيد"‪َ ،‬فأَُق ُ‬ ‫لصَن ِم َمثََل‪َ ،‬قاَل ُه َع ْب ُد ه‬
‫الص ََلةُ و ه‬
‫الزَكاةُ َك َما‬ ‫َ‬ ‫ان اْل َخ ْم َس ِة اَهلِتي ِه َي ه‬ ‫الش َه َادتَْي ِن َي ْك ِفي َوَل ِك َن َق ْرَن ُه ِب َس ِائ ِر ْالَْرَك ِ‬
‫َ‬
‫ال ْق َرَار ِب ه‬
‫أَ هن ِْ‬
‫يث‪.‬‬ ‫ي ْأِتي ِفي اْلح ِد ِ‬
‫َ‬ ‫َ َ‬
‫َن رسول َّ ِ‬
‫ّللا َصَّلى‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ه‬
‫ال الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬وِفي َصحي ِح اْلُب َخارِي َعن ا ْب ِن ُع َمَر أ َّ َ ُ َ‬ ‫َوَق َ‬
‫ول‬ ‫َّ ِ َِّ‬ ‫اس َّ‬ ‫ُمْر ُت أَن أُ َق ِات َل َّ‬ ‫ّللا عَلي ِه وسَّلم َقال‪(( :‬أ ِ‬
‫َن ُم َح َّم ًدا َّر ُس َ‬
‫ّللا َوأ َّ‬
‫حتى َي ْش َه ُدوْا أَن َّل إَل َه إَّل َّ ُ‬ ‫الن َ‬ ‫َّ ُ َ ْ َ َ َ َ‬
‫َم َواَل ُهم ِاََّّل ِب َح ِق‬
‫اء ُه ْم َوأ ْ‬
‫ِِ ِ‬ ‫ِ‬ ‫ِ‬ ‫الصالَ َة َوُي ْؤُتوْا َّ‬
‫الزَكاَ َة َفإ َذا َف َعُلوْا َذل َك َع َص ُموْا مني د َم َ‬ ‫يموْا َّ‬ ‫َّ ِ ِ‬
‫ّللا َوُيق ُ‬
‫اْلسالَمِ و ِحسابهم عَلى َّ ِ‬
‫ّللا))‪".‬‬ ‫َ َ ُُْ َ‬ ‫ِْ‬
‫اب ْب ِن ُنَفْي ٍل ْب ِن َع ْب ِد‬‫ط ِ‬‫الرحم ِن عبد للاِ بن عمر بن اْلخ ه‬ ‫ِ‬ ‫ِ ِ‬
‫ْ ُ ُ ََ ْ ُ َ‬ ‫َوأَ هما َر ِاو ُي اْل َحديث ُه َو أَُبو َع ْبد ه ْ َ َ ْ ُ‬
‫اْل ُع َزي ْب ِن ِرَيا ٍح ْب ِن َق َر ٍط ْب ِن ِرَاز ٍح ْب ِن َع ِد ٍي اْلُق َرِشي اْل َع َد ِوي اْلم ِكي ثُ هم اْلم َدِني‪َ ،‬ش ْي ُخ ِْ‬
‫ال ْس ََل ِم‪،‬‬ ‫َ‬ ‫َ‬
‫أُ ُحدا‪َ ،‬و َش َه َد‬ ‫ان َن ْحو ِم ْن س َب ِع ِسِن ْي ٍن‪ ،‬و ُهو ِمم ْن َب َايع تَ ْح َت ه‬
‫الش َج َرِة‪َ ،‬و َش َه َد‬ ‫أَسَلم وهو ِ‬
‫ُ‬ ‫َ َ َ‬ ‫َ‬ ‫صغيٌر‪َ ،‬ك َ ُ‬ ‫ْ َ َ َُ َ‬
‫ال‬ ‫ه‬
‫َو َسل ِم‪َ ،‬وَق َ‬ ‫صهلى للاُ َعَل ْي ِه‬ ‫ِ‬ ‫َف ْتح اْلم هك َة وهو ِع ْشرو َن ِسهن ٍة‪َ ،‬فروى ِعْلما َكِث ا ِ‬
‫ير َنافعا َع ِن الهنب ِي َ‬ ‫ََ‬ ‫ُ‬ ‫َ َ َ َُ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫مح همد اْلب ِاقر بن علِ ٍي ب ِن اْلحسي ِن‪" :‬ك ِ‬
‫ان ا ْب ُن ُع َمر إ َذا َسم َع م ْن َرُسول للا َ‬ ‫َ َ‬ ‫َُْ‬ ‫ُ َ ٌ َ ُ ُْ َ ْ‬
‫ص وَلم َي ُك ْن أَ َحٌد ِفي َذلِ َك ِم ْثَل ُه"‪ ،‬وُرِو َي َع ْن مالِ ٍك ْب ِن أََن ٍ‬ ‫ِ‬ ‫ِ‬
‫س َع َم ْن َحهدثَ ُه‪" :‬أَ هن‬ ‫َ‬ ‫َ‬ ‫َحديثا َل َي ِز ُيد َوَل َي ْنق ُ َ ْ‬
‫ِ‬ ‫ِ ه‬ ‫ول للاِ ه‬ ‫ان يتهِبع أَمر رس ِ‬ ‫ِ‬
‫ان َق ْد‬ ‫صلى للاُ َعَل ْيه َو َسل َم َوأَثَ َارهُ َو َحاَل ُه َوَي ْهتَم ِبه َحتهى َك َ‬ ‫َ‬ ‫ا ْب َن ُع َمر َك َ َ َ ْ َ َ ُ‬
‫ان َو َعلِ ٍي َوِب ََل ٍل‬ ‫ِ‬ ‫ِِ ِ ِ ِ ِ ِ ِ‬ ‫ِ‬
‫ف َعَلى َعْقله م ْن ا ْهت َمامه ِب َذل َك"‪َ ،‬وُرِو َى أَْيضا َع ْن أَِب ْيه َوأَِبي َب ْك ٍر َو ُع ْث َم َ‬ ‫خ ْي َ‬
‫اب َو َع ْب ِد للاِ ْب ِن‬ ‫ط ِ‬‫يع َة َوأَِبي َس ِع ٍيد اْل ُخ ْد ِرِي َوَزْي ٍد ْب ِن ثَاِب ٍت َوَزْي ٍد ْب ِن اْل َخ َ‬ ‫ِ‬ ‫ٍ‬
‫ص َه ْيب َو َعام ٍر ْب ِن َرِب َ‬ ‫َو ُ‬
‫"ما َأَرْي ُت أَ َحدا أَْل َزُم لِ ْلَ ْم ِر ْالَهو ِل ِم ْن ِا ْب ِن ُع َمر"‪،‬‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫َم ْس ُعود َو َعائ َش َة َو َغ ْي ِره ْم‪َ ،‬وَقاَل ْت َعائ َش َة ف ْيه‪َ :‬‬
‫ٍ‬
‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ٍ‬ ‫ِِ‬ ‫وق ِ‬
‫ام‬
‫ال ْال َم ُ‬ ‫ال ا ْب ُن اْل ُم َسيب‪َ" :‬ل ْو َش َه ْد ُت لَ َحد أَهن ُه م ْن أَ ْهل اْل َجهنة َل َش َه ْد ُت ل ْب ِن ُع َمر"‪َ ،‬وَق َ‬ ‫ََ َ‬
‫طاووس‪" :‬ما أَريت أَورع ِمن ِاب ِن عمر"‪ ،‬ورِوى عنه خْلق َكِثير‪ِ :‬منهم أَوَلده‪ :‬سالِم وعبيد للاِ‬
‫َ ُ َ َ ْ ُ َ ٌ ٌ ْ ُ ْ ْ ُ ُ َ ٌ َ َُْ ُ‬ ‫َ ُ ُ َ َ ْ ُ َْ َ ْ ْ َُ‬
‫اب الزْه ِري‬ ‫وحم َزة وَزْيٌد و َع ْب ُد للاِ‪ ،‬وموَله َن ِاف ٌع وأَبو ج ْعَف ٍر مح همٌد اْلب ِاقر واْلحس ُن اْلبص ِري واِ ْب ُن ِشه ٍ‬
‫َ‬ ‫َ‬ ‫َ ُ َ ََ َ ْ‬ ‫َُ‬ ‫َُ َ‬ ‫َ َْ ُ‬ ‫ََْ َ َ‬
‫ين اْل ِه ْج ِرهي ِة‬ ‫ِ‬ ‫ِ‬
‫ات ِب َم هك َة س هن َة أَ ْرَب ُع َو َسَبع َ‬
‫اه ُم‪َ ،‬ف َم َ‬
‫ِ ِ‬
‫ين‪َ ،‬و َخْل ٌق َكث ٌير س َو ُ‬ ‫اسم ْب ُن ُم َح هم ٍد َو ُم َح همٌد ْب ُن ِس ِ‬
‫ير َ‬
‫ِ‬
‫َواْلَق ُ‬
‫َّللاُ َع ْن ُه َما‪.‬‬
‫ضي ه‬ ‫وهو ِابن أَرب ِع وثم ِانين‪ ،‬ر ِ‬
‫َ َُ ْ ُ ْ َ َ َ َ َ َ َ‬
‫َّللاِ‬ ‫َّللا‪ِ ،‬لَهن ُه َل آمر لِرس ِ‬ ‫ِ‬ ‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ول ه‬ ‫ََ َ ُ‬ ‫الس ََل ُم‪(( :‬أُم ْر ُت))‪ ،‬أَ ْي أَ َم َرِني ه ُ‬‫الص ََلةُ َو ه‬
‫َّللاِ‬ ‫ِ‬ ‫َّللا‪ ،‬وِق َياس ُه ِفي ه ِ ِ‬ ‫ِ ه ِه‬ ‫صهلى ه‬
‫ول ه‬‫ال‪" :‬أُم ْر ُت"‪َ ،‬فاْل َم ْعَنى‪ :‬أَ َم َرِني َرُس ُ‬ ‫الص َحاب ِي إ َذا َق َ‬ ‫َّللاُ َعَل ْيه َو َسل َم إل ه ُ َ ُ‬ ‫َ‬
‫َّللا عَلي ِه وسهلم‪ ،‬وَل يحتَ ِمل أَ ْن ي ِر َيد صحاِب هي ِ‬
‫آخ ٍر ِلَهن ُه ْم ِم ْن َح ْي ُث أَهن ُه ْم ُم ْجتَ ِه ُدو َن َل‬ ‫ه‬
‫َ َ‬ ‫ُ‬ ‫صلى ه ُ َ ْ َ َ َ َ َ ْ ُ‬ ‫َ‬
‫َي ْحتَ ُجو َن ِبأَ ْم ِر ُم ْجتَ ِه ٍد آ ِخ ٍر‪ِ ،‬وِإ َذا َقاَل ُه التهاِب ِعي ِا ْحتَ َم ٌل‪.‬‬
 ‫َّللاِ َوإِ ْذ َع ِ‬
‫ان‬ ‫ص ِر َكلِ َم ِة ه‬ ‫ِ‬
‫اس))‪ ،‬ل َن ْ‬
‫ِ‬
‫َن أَُقات َل الهن َ‬ ‫الس ََل ُم‪(( :‬أ ْ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫اه َد ِة أَ ْو الصْل ِح‪.‬‬
‫ض ِباْلمع ِ‬ ‫ض ِباْلَق ْت ِل وِفي بع ٍ ِ ِ‬ ‫ين‪َ ،‬ف َي ْحص ُل ِفي َب ْع ٍ‬ ‫ِِ‬
‫ض ِباْلج ْزَية َوِفي َب ْع ٍ ُ َ‬ ‫َ َْ‬ ‫َ‬ ‫اْل ُم َخالف َ‬
‫َّللاِ‬
‫ول ه‬ ‫الس ََل ُم‪َ (( :‬حتهى َي ْش َه ُدوْا أَن هل ِإَل َه ِإ هل ه‬
‫َّللاُ َوأ ه‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ا ه‬
‫َن ُم َح همدا هرُس َ‬ ‫لص ََلةُ َو ه‬
‫ال ْسَلَ ِم))‪،‬‬ ‫الزَكاَةَ َفِإ َذا َف َعلُوْا َذلِ َك َعصموْا ِمِني ِدماء ُهم وأَمواَلهم ِا هل ِب َح ِق ِ‬ ‫صَلَةَ وُي ْؤتُوْا ه‬ ‫يموْا ال ه‬ ‫ِ‬
‫َ َ ْ َ َْ ُ‬ ‫َ ُ‬ ‫َ‬ ‫َوُيق ُ‬
‫ص َم َدم ُه َوَل ْو َج َح َد َب ِاقي ْالَ ْح َكا ِم‪،‬‬ ‫الزَكاة ع ِ‬ ‫ِ‬ ‫ِ ِ‬
‫َ‬ ‫الص ََلةَ َوآت َى ه َ ُ‬ ‫ام ه‬ ‫ِ‬
‫ضاهُ أَ هن َم ْن َشه َد ب َش َه َادتَْين َوأََق َ‬ ‫َف ُمْقتَ َ‬
‫اء ِب ِه‪.‬‬ ‫ض ِم ُن التهص ِد َ ِ‬
‫يق ب َما َج َ‬ ‫ْ‬
‫الشهادة ِب ِ ِ‬
‫الرَساَلة تَتَ َ‬ ‫اب أَ هن ه َ َ َ‬ ‫َواْل َج َو ُ‬
‫َّللاِ))‪ ،‬أَ ْي ِفي أَ ْم ِر َس َرِائ ِرِه ْم‪َ ،‬وِف ْي ِه‬ ‫الس ََل ُم‪َ (( :‬و ِح َس ُاب ُه ْم َعَلى ه‬
‫الص ََلةُ َو ه‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ير أَ ْه ِل اْلِب َد ِع‬ ‫ك تَ ْك ِف ِ‬ ‫ِ ِ‬ ‫ه ِ‬ ‫ِ‬ ‫ول ْالَعم ِ ه ِ‬ ‫َدلِيل َعَلى ُقب ِ‬
‫ال الظاه َرِة َواْل ُح ْك ِم ِب َما َيْقتَضَي ُه الظاه ُر‪َ ،‬وُي ْؤخ ُذ م ْن ُه تَ ْر َ‬ ‫َْ‬ ‫ُ‬ ‫ٌ‬
‫صْي ٍل َب ْي َن ُكْف ٍر‬ ‫لشرِائ ِع‪ ،‬وُقبول تَوب ِة اْل َك ِاف ِر ِمن ُكْف ِِره ِمن َغي ِر تَْف ِ‬ ‫اْلمَق ِرين ِبالتهو ِح ِيد اْلمتَ ََل ِزِم ِ‬
‫ْ ْ‬ ‫ْ‬ ‫َ ُ َ َْ‬ ‫ين ل ه َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ُ َ‬
‫اه ٍر أَو ب ِ‬
‫اط ٍن‪.‬‬ ‫ظ ِ‬
‫َ‬
‫ْ َ‬
‫ارِي أَْيضا أَ ْو ِف ْي َما‬
‫ص ِحي ِح اْل ُب َخ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ه‬
‫َو َم ْع َنى َق ْول الش ْي ِخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬وفيه أ َْي ًضا"‪ ،‬أَ ْي في َ‬
‫س‬ ‫َجاء ِفيما َي ْح َكم ِب ِه ِإس ََلم اْل َع ْب ِد ِوإِ ْيم َان ُه ِفي الد ْنَيا‪ ،‬وم ْع َنى َقو ِل ه‬
‫الش ْي ِخ َر ِحم ُه للاُ تَ َعاَلى‪َ " :‬ع ْن أََن ِ‬
‫َ‬ ‫ْ‬ ‫ََ‬ ‫َ‬ ‫ْ َ‬ ‫ُ‬ ‫َ َ‬
‫ض ٍم ْب ِن َزْي ٍد ْب ِن َح َار ٍم ْب ِن‬ ‫ض ْم َ‬‫ض ِر ْب ِن َ‬
‫ٍِ‬
‫س ْب ِن َمالك ْب ِن الهن َ‬ ‫ال‪ ،":‬أَ ْي َع ْن أَِبي َح ْم َزةَ أََن ٍ‬ ‫ِ‬
‫ْب ِن َمالك‪َ ،‬ق َ‬
‫ال َما ِم‬‫ارِي اْلم َدِن ٍي‪ِْ ،‬‬
‫َ‬ ‫ارِي اْل َخ ْزَر ِج ِي الهن َج ِ‬ ‫صِ‬ ‫ار ْالَْن َ‬‫ام ٍر ْب ِن َغ َن ٍم ْب ِن َع ِد ٍي ْب ِن الهن َج ِ‬ ‫ج ْند ٍب ب ِن ع ِ‬
‫ُُ ْ َ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم‪َ ،‬وُق َرَابتُ ُه ِم َن‬ ‫ِ ِ‬ ‫ِ‬
‫ان َخاد ُم َرُسول للا َ‬ ‫ال ْس ََل ِم‪َ ،‬ك َ‬ ‫اْلمْفِتي اْلمْق ِرِي اْلم َح َد ِث َر ِاوَي ِة ِْ‬
‫ُ‬ ‫ُ‬ ‫ُ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم أَتَم الص ْحَب ِة‬ ‫ِ‬
‫ص َح َب أََن ٌس َنبهي ُه َ‬
‫ِِ‬
‫ص َحابه َم ْوتا‪َ ،‬ف َ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ ِِ‬
‫الن َساء َوتْلمي ُذهُ َوتَب ُع ُه َوآخ ُر أَ ْ‬
‫الش َج َرِة‪َ ،‬و َخ َرَج َم َع‬ ‫الس ََلم‪ ،‬وَب َايع تَ ْح َت ه‬ ‫ِ‬ ‫ِ‬
‫َوَل ِزُم ُه أَ ْك َم ُل اْل ُم ََل ِزَمة ُم ْن ُذ َها َج َر َوإَِلى أَ ْن َما َت َعَل ْيه ه ُ َ ُ‬
‫ين اْل ِه ْج ِرهي ِة‪َ ،‬وَبَل َغ ِم َائ َة‬ ‫ِ‬ ‫ٍ‬
‫ات سهن َة ثَ ََلث َوِت ْسع َ‬
‫َّللا عَلي ِه وسهلم وهو ُغ ََلم ي ْخ ِدمه‪َ ،‬فم ِ‬
‫ٌ َ َُ َ َ‬ ‫صلى ه ُ َ ْ َ َ َ َ ُ َ‬
‫رسول للاِ ه‬
‫َ‬ ‫َُ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اري َو ُم ْسل ٌم َعَلى م َائ َة َوثَ َمان َ‬
‫ين‬ ‫ان َوِسته ِة َوثَ َم ُانو َن‪َ ،‬واِتهَف َق َل ُه اْل ُب َخ ِ‬‫ان َو َمائتَ ِ‬
‫ين‪َ ،‬و ُم ْسَن ُدهُ أَْلَف ِ‬ ‫ِِ‬
‫َس ْب َع سن َ‬
‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫َح ِديثا‪َ ،‬واَْنَف َرَد اْل ُب َخ ِ‬
‫ين َحديثا َو ُم ْسل ٌم ِبت ْسع َ‬
‫ين‪.‬‬ ‫اري ِبثَ َمان َ‬
 ‫اس َت ْقَب َل‬ ‫َّ‬ ‫ِ َّ‬ ‫َفَقال أََنس ْب ُن مالِ ٍك‪َ " :‬قال َرسول َّ ِ َّ‬
‫((من َصلى َصالَ َتَنا َو ْ‬ ‫ّللا َعَل ْيه َو َسل َم‪َ :‬‬ ‫ّللا َصلى ُّ ُ‬ ‫َ ُ ُ‬ ‫َ‬ ‫َ ٌ‬
‫ّللا ِفي ِذ َّم ِت ِه))"‪،‬‬ ‫ِ‬ ‫ِ‬ ‫يح َتَنا َف َذلِ َك الم ْسلِم اََّل ِذي َل ُه ِذ َّم ُة َّ ِ ِ‬
‫ّللا َوذ َّم ُة َر ُسولِه َفالَ ُت ْخفُروْا َّ َ‬ ‫ُ ُ‬ ‫ِقْبَل َتَنا َوأ َ‬
‫َك َل َذ ِب َ‬
‫صَل ْي ُت‬ ‫الس ََلم‪(( :‬من صهلى صَلَتَنا)) أَي من صهلى ِب ه ِ هِ‬
‫الص ََلة اَلتي َ‬ ‫ْ َْ َ‬ ‫َ َ‬ ‫َْ َ‬ ‫الص ََلةُ َو ه ُ‬ ‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ف‬ ‫الص ََل ِة اَهلِتي صلوْا ِبها أَصحاِبي وأَهل ِمهلِتي‪َ ،‬فه َذا دلِيل عَلى جو ِاز ِإِتبا ِع ِا ْخِت ََل ِ‬ ‫ِب َها أَ ْو ِب ه‬
‫َ‬ ‫ََ‬ ‫َ َ ٌ َ‬ ‫َ ُْ‬ ‫َ ْ َ‬ ‫َ‬
‫الص ََلةُ‬ ‫ال َعَل ْي ِه ه‬ ‫ِ‬ ‫ٍ‬
‫ص ََلة‪َ ،‬فِإ ْن َك َ‬
‫ان َغ ْي َر َذل َك ُيَق ُ‬
‫ِ ِ‬ ‫ِ ِ‬ ‫اْلمجت ِه ِدين ِمن ه ِ‬
‫الص َح َابة َو َغ ْي ِره ْم م َن ْالُ همة في َ‬ ‫ُ َْ َ َ‬
‫ص ََلِتي‪".‬‬ ‫ص لى َ‬
‫الس ََلم‪" :‬من ه‬
‫َو ه ُ َ ْ َ‬
‫ص ََلِت ِه ِإَلى‬ ‫ِ‬ ‫ِ‬
‫استَْقَب َل قْبَلتََنا)) أَ ْي َم ْن َيتََو َج ُه في َ‬ ‫الس ََل ُم‪َ (( :‬و ْ‬
‫الص ََلةُ َو ه‬‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ال تَ َعاَلى‪َ ﴿ :‬و َح ْي ُث َما ُكنتُ ْم َف َولوْا ُو ُج ِو َه ُك ْم َش ْ‬ ‫ِ ٍ‬ ‫ه ِ‬ ‫ِ ِ‬
‫ط َرهُ﴾‪،‬‬ ‫اْل َك ْعَبة في اْل َمك َة م ْن أَ ْي ج َهات َك َان ْت َك َما َق َ‬
‫اج ِم ْن‬ ‫َك َل َذِبي َحتََنا))‪ ،‬أَ ْي ُكل َما أُْن ِه َر ال هد ُم َوُف ِر َى ْالَْوَد ُ‬ ‫الس ََل ُم‪َ (( :‬وأ َ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫ِ ِ‬ ‫ٍِ‬
‫يح ٌة َج ِائ َزةٌ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ٍ‬
‫ص َخ ٍر أَ ْو ُعوٍد أَ ْو َقضيب أَ هن الته ْذك َي َة ِبه اْل ُم ْسل ُم أَ ْو أَ ْه ُل اْلكتَاب‪َ ،‬ف ِه َي َذِب َ‬ ‫َحديد أَ ْو َ‬
‫ِع ْن َدَنا‪.‬‬
‫ين‬ ‫ِِ‬
‫ص ََلةَ اْل ُم ْسلم َ‬
‫صلى َ‬
‫الس ََلم‪َ (( :‬ف َذلِك المسلِم)) أَي من ه‬
‫ْ َْ َ‬ ‫َ ُْ ُ‬ ‫الص ََلةُ َو ه ُ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫اهٌر َعَلى‬‫ظ ِ‬ ‫ويستَْقِبل ِقبَل َة اْلمسلِ ِمين وي ْأ ُكل َذِبيح َة اْلمسلِ ِمين َفهو دلِيل بهين وح هج ٌة وا ِ‬
‫ض َح ٌة َو ُح ْك ٌم َ‬ ‫َ ُ ْ َ َُ َ ٌ َ ٌ َ ُ َ‬ ‫ُ ْ َْ ََ ُ‬ ‫ََْ ُ ْ‬
‫َّللاِ َوِذ هم ُة َرُسولِ ِه))‪ ،‬أَ ْي أَ َم َانتُ ُه َما‬
‫الس ََل ُم‪(( :‬اَهل ِذي َل ُه ِذ هم ُة ه‬ ‫أَهن ُه اْل ُم ْسلِ ُم‪َ ،‬و َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫ال أُ ْخ ِف َر ْت‬ ‫ِ‬
‫َّللاَ))‪ ،‬أَ ْي َل تَ َغد ُروْا‪ُ ،‬يَق ُ‬ ‫الس ََل ُم‪َ (( :‬فَلَ تُ ْخ ِف ُروْا ه‬ ‫َو َع َه ُد ُه َما‪َ ،‬و َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫ور الهن ِ‬ ‫ِ‬ ‫ِ ِ ِِ‬ ‫ِإ َذا ُغ ِد َر ْت‪َ ،‬و َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫اس َم ْح ُموَل ٌة َعَلى‬ ‫الس ََل ُم‪(( :‬في ذ همته))‪َ ،‬وِف ْيه أَ هن أُ ُم َ‬ ‫الص ََلةُ َو ه‬
‫ف َذلِ َك‪.‬‬ ‫الدي ِن أُج ِري ْت عَلي ِه أَح َكام أَهلِ ِه ما َلم ي ْ ِ ِ‬ ‫ِ‬ ‫اه ِر‪َ ،‬فمن أَ ْ ِ‬‫الظ ِ‬
‫ه‬
‫ظ َه ْر م ْن ُه خ ََل ُ‬ ‫ظ َه َر ش َع َار ْ ْ َ َ ْ ْ ُ ْ َ ْ َ‬ ‫َْ‬
‫وسي ِفي َش ْرِح اْل ُو ْس َ‬
‫طى‪:‬‬ ‫الس ُن ِ‬ ‫الش ْي ُخ َر ِحم ُه للاِ تَ َعاَلى ِفي تَ ْرِوي ِح ْالُ هم ِة‪َ " :‬قال ه‬
‫الش ْي ُخ ه‬ ‫َقال ه‬
‫َ‬ ‫َ‬ ‫َ‬
‫ظ َه َر َعَلى لِ َسا ِن أَ ْم َرٍئ َما‬ ‫ان أَح ٍد ع ِ‬
‫اميا َكان أَو َغيره‪ ،‬ه‬
‫الل ُه هم ِإ هل أَ ْن َي ْ‬ ‫ه‬ ‫ِ‬
‫َ ْ َُْ‬ ‫يء الظ ِن ِبِإ ْي َم ِ َ َ‬
‫َل ْي َس َلَنا أَ ْن َنس َ‬
‫يم ِه َو َم َع َان ٍاة‬
‫طف ِفي تَعلِ ِ‬
‫ْ‬
‫يره ِمن اْلعَق ِد اْلَفا ِس ِد‪َ ،‬فاْلو ِ ِ ِ ٍ‬
‫اج ُب ح َينئذ أَ ْن َيَتَل َ َ‬ ‫َ‬ ‫ضم ِِ َ َ‬
‫ي ِدل عَلى ما ُك ِمن ِفي ِ‬
‫َ‬ ‫َ‬ ‫َ َ َ‬
‫َداَل ٍة ِب َما أُ ْم ِك ُن"‪.‬‬
‫وسي َع ِن الته ْش ِد ِيد ِفي َعَق ِائ ِد التهْو ِح ِيد‪:‬‬ ‫الس ُن ِ‬ ‫َّللا تَ َعاَلى ِفي ُر ُجوعُ ه‬
‫الش ْي ِخ ه‬ ‫ِ‬ ‫ه‬
‫ال الش ْي ُخ َرح َم ُه ه ُ‬‫َوَق َ‬
‫ظه َر ِْ‬ ‫ِ‬ ‫ِ ِِ‬ ‫ِ‬ ‫الس ُن ِ‬ ‫"وَق ْد َبهين ه‬
‫ال ْس ََل َم َما َل ْم‬ ‫وسي أَْيضا َرح َم ُه للاُ َم َع تَ ْشديده أَهن ُه َل َي ْكف ُر ُك هل َم ْن اَ ْ َ‬ ‫الش ْي ُخ ه‬ ‫َ‬
‫يما َب ْي َن اْل َع ْب ِد‬ ‫ِ‬ ‫ِ ِ‬ ‫ه ِ ِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ام الد ْنَيا َم ْبنهي ٌة َعَلى الظ َواه ِر لَقولِه في اْل ُع ْم َدة‪ :‬إهن َما َك ََل ُمَنا ف َ‬
‫ظ َه ْر اْل ُكْف َر‪ ،‬ل هن أَ ْح َك ُ‬
‫َي ْ‬
‫ار‪ ،‬ثُ هم َقال‪ :‬وأَ هما ِفي الد ْنيا َفمبِني أَح َك ِ‬
‫يما َي ْن ِجَي ُه ِم َن اْل ُخُلوِد َم َع َس ِائ ِر اْل ُكْف َرِة ِفي الهن ِ‬ ‫ِ ِ‬
‫ام َها‬ ‫ْ‬ ‫َ َْ‬ ‫َ َ‬ ‫َوَرِبه‪َ ،‬وف َ‬
‫اه ِر"‪.‬‬‫الظو ِ‬
‫ه‬
‫َعَلى َ‬
‫ِ‬ ‫يه"‪ ،‬أَي ِفي ِ‬ ‫الشي ِخ ر ِحمه للا تعاَلى‪" :‬وِف ِ‬ ‫ِ‬
‫اء‬ ‫ِ‬
‫صحي ِح اْل ُب َخارِي أَ ْيضا أَ ْو في َما َج َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َو َم ْع َنى َق ْول ه ْ َ َ ُ ُ َ َ‬
‫س ْب ِن َمالِك‬ ‫الش ْي ُخ َر ِحم ُه للاُ تَ َعاَلى‪َ " :‬ع ْن أََن ِ‬ ‫ِفيما َي ْح َكم ِب ِه ِإس ََلم اْل َع ْب ِد ِوإِيم َان ُه ِفي الد ْنَيا‪ ،‬وَقال ه‬
‫َ‬ ‫َ َ‬ ‫ْ‬ ‫ْ َ‬ ‫ُ‬ ‫َ‬
‫حتى َقاُلوْا أَن ََّّل ِإَل َه‬‫اس َّ‬ ‫ُمْر ُت أَن أُ َق ِات َل َّ‬‫ّللا عَلي ِه وسَّلم‪(( :‬أ ِ‬ ‫أ َْي ًضا َقال َقال َرسول َّ ِ َّ‬
‫الن َ‬ ‫ّللا َصلى َّ ُ َ ْ َ َ‬ ‫َ َ ُ ُ‬
‫يح َتَنا َفَق ْد َحُرَم ْت َعَل ْينا ِد َم ُ‬
‫اؤ ُه ْم‬ ‫ِ‬
‫اس َت ْقَبُلوْا قْبَل َتَنا َوَذَب ُحوْا َذ ِب َ‬ ‫ُّ‬ ‫ّللا َفِإ َذا َقاُل َ‬
‫وها َو َصلوْا َصالَ َتَنا َو ْ‬ ‫َِّ‬
‫إَّل َّ ُ‬
‫َم َواُل ُه ْم ِإََّّل ِب َح ِق َها))"‪.‬‬
‫َوأ ْ‬
‫اس حتهى َقالُوْا أَن هل ِإَل َه ِإ هل‬ ‫ِ‬ ‫ِ‬
‫الس ََل ُم‪(( :‬أُم ْر ُت أَن أَُقات َل الهن َ‬ ‫الص ََلةُ َو ه‬‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ِ‬
‫ْت اَْل َح ْم َد" َوتُ ِر ُيد الس ْوَرةَ‬ ‫ول‪َ " :‬ق َأر ُ‬‫الرَساَل َة ِوه َي ُم َرَادةٌ َك َما تَُق ُ‬ ‫ص َر َعَل ْي َها َوَل ْم َي ْذ ُك ْر ِ‬ ‫َّللاُ))‪ ،‬أَ ْي اَ ْقتَ َ‬ ‫ه‬
‫صا َر َكاْل ُم َو ِح ِد ِم ْن أَ ْه ِل‬ ‫ِِ‬ ‫ِ‬ ‫ه ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ه‬
‫ُكل َها‪َ ،‬وقْي َل أَهو ُل اْل َحديث َوَرَد في َح ِق َم ْن َج َح َد الت ْوحي َد‪َ ،‬فإ َذا أََق هر به َ‬
‫ال‬
‫ف ْالَْف َع َ‬ ‫طَ‬ ‫َّللاُ َعَل ْي ِه َو َسهل َم‪َ ،‬فلِ َه َذا َع َ‬ ‫صهلى ه‬ ‫ول َ‬ ‫اء به الرُس ُ‬
‫ان ِبما ج ِ ِ‬
‫َ َ َ‬
‫اج ِإَلى ِْ‬
‫ال ْي َم ِ‬ ‫ِ ِ‬
‫اْلكتَاب َي ْحتَ ُ‬
‫وها)) أَ ْي ِإ ْق َرٌار ِباْل َكلِ َم ِة اْل ُم ْش ِرَف ِة‪،‬‬ ‫الص ََلةُ َوال هس ََل ُم‪َ (( :‬فِإ َذا َقالُ َ‬‫ورةَ َعَل ْي َها‪َ ،‬و َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬ ‫اْل َم ْذ ُك َ‬
‫َوِهي َش َه َادةٌ‪َ :‬ل ِإهل َه ِإ هل ه‬
‫َّللاُ‪.‬‬
‫َ‬
‫ض ِم َن ٌة‬‫الش ْرِعهي ُة ُمتَ َ‬ ‫لص ََلةُ ه‬ ‫صَلَتََنا))‪َ ،‬وا ه‬ ‫صلوْا َ‬ ‫الس ََل ُم‪َ (( :‬و َ‬ ‫الص ََلةُ َو ه‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫يحتََنا َفَق ْد َح ُرَم ْت‬ ‫ِ‬
‫استَْقَبلُوْا قْبَلتََنا َوَذ َب ُحوْا َذِب َ‬
‫الس ََل ُم‪َ (( :‬و ْ‬‫الص ََلةُ َو ه‬ ‫الرَساَل ِة‪َ ،‬و َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬ ‫لش َها َد ِة ِب ِ‬
‫لِ ه‬
‫ال أَ هن َم ْن َي ِق هر‬ ‫ار َعَلى ما ُذ ِكر ِم َن ْالَْفع ِ‬ ‫صِ‬ ‫ِِ‬ ‫ِ‬ ‫ِه ِ ِ‬ ‫ِ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫اؤ ُه ْم َوأ َْم َواُل ُه ْم إل ب َحق َها))‪َ ،‬وح ْك َم ُة ْال ْقت َ‬ ‫َعَل ْينا د َم ُ‬
‫ص ََلِتَنا َوَل َي ْستَْقِبُلو َن‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫صُلوْا َواَ ْستَْقِبُلوْا‬ ‫ِ ِ ِ‬ ‫ه ِِ ِ‬
‫صلو َن م ْث َل َ‬ ‫َوَذب ُحوْا َلكَن ُه ْم َل ُي َ‬ ‫َبالت ْوحيد م ْن أَ ْهل اْلكتَاب َوِإ ْن َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ور‪َ ،‬ف ِم ْن ُه ْم َم ْن‬ ‫ِقْبَلتََنا‪َ ،‬خ َرَج ِم َن ْالَ َم ِ‬
‫َي َذ ِب َح ل َغ ْي ِر للا‪َ ،‬و ِم ْن ُه ْم َم ْن َل َي ْأك ُل َذِب َ‬
‫يحتََنا‪َ ،‬وِل َه َذا‬ ‫ان اْل َم ْذ ُك ِ‬
‫ص ََلِت ِه َوأَ ْكلِ ِه َي ْم ِك ُن‬ ‫ِ ِ‬ ‫ِ‬
‫ط ََلعُ َعَلى َحال اْل َم ْرء في َ‬
‫الرواي ِة اْلمَق ِدم ِة‪(( :‬وأَ َكل َذِبيحتَنا))‪َ ،‬ف ِْ‬
‫ال ْ‬ ‫ََ‬ ‫َ َ‬ ‫ال في ِ َ َ ُ َ‬
‫َق ِ‬
‫َ‬
‫ف أَ هن ُح ْك َم ِإ ْس ََل ِم‬ ‫ِ ِ‬ ‫ِ‬ ‫ف غي ِر َذلِك ِمن أُم ِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ٍ ِ‬
‫ور الد ْي ِن‪َ ،‬فم ْن َه َذا اْل َحديث َن ْع ِر ُ‬ ‫َ ْ ُ‬ ‫ِب ُس ْرَعة في أَهول َي ْو ٍم‪ِ ،‬بخ ََل َ ْ‬
‫ظو ِ‬
‫اه ِرِه ْم َل ِب َما ُسِت َر ِفي ُقُلوِب ِه ْم‪.‬‬ ‫ِ ِ ِ‬
‫اْلعَباد ب َ َ‬
‫أن رسول َّ ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ه‬
‫ّللا‬ ‫ال الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬وِفي َصحي ِح ُم ْسلم َعن أبي َسعيد اْل ُخ ُدرِي َّ َ ُ َ‬ ‫َوَق َ‬
‫ِ‬
‫ق ُبطُوَن ُه ْم))"‪َ ،‬وأَ هما‬ ‫الن ِ‬
‫اس َوَّلَ ُش َّ‬ ‫وب َّ‬ ‫ّللا َعَل ْيه َو َسَّل َم َقا َل‪ِ(( :‬إ ِني َل ْم أُو َمْر أ ْ‬
‫َن أَُن ِق َب َعن ُقُل ِ‬ ‫َّ‬
‫َصلى َّ ُ‬
‫ْالَْب َج ِر ْب ِن‬ ‫ُعَب ْي ٍد ْب ِن‬ ‫يث ُه َو أَُبو َس ِع ٍيد اْل ُخ ْد ِري‪َ ،‬س ْعٌد ْب ُن َمالِ ٍك ْب ِن ِسَن ٍ‬
‫ان ْب ِن ثَ ْعَلَب َة ْب ِن‬ ‫ر ِاوي اْلح ِد ِ‬
‫َ ُ َ‬
‫َو َسهل َم َو َع ْن‬ ‫للاُ َعَل ْي ِه‬
‫صهلى‬ ‫ِ‬ ‫ِ‬
‫اري اْل َخ ْزَرجي‪َ ،‬وَرَوى َع ِن الهنب ِي َ‬ ‫صِ‬ ‫ف ب ِن اْلح ِ ِ‬
‫ارث ْب ِن اْل َخ ْزَرِج ْالَْن َ‬ ‫َ‬
‫ٍ‬
‫َع ْو ْ‬
‫اخ ِه‪" :‬أَهن ُه َل ْم َي ُك ْن‬
‫ان ع ْن أَ ْشي ِ‬
‫َ‬ ‫ظَل ُة ْب ُن أَِبي ُس ْفَي ٍ َ‬ ‫الص َح َاب ِة‪َ ،‬وَرَوى َح ْن َ‬‫طاِئَف ٍة ِم َن ه‬ ‫أَِبي َب ْك ٍر َو ُع َمر َو َ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم أَ ْعلِ ٌم ِم ْن أَِبي َس ِع ٍيد اْل ُخ ْد ِرِي"‪َ ،‬و َح َد َث‬ ‫ِ ِ‬
‫ص َحاب َرُسول للا َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫أَ َحٌد من أَ ْح َداث أَ ْ‬
‫الر ْح َم ِن َو َع ْب ُد للاِ ْب ُن ُع َمر َو َجاِبٌر ْب ُن َع ْب ِد للاِ َوأََن ٌس ْب ُن َمالِ ٍك َوَن ِاف ٌع َو ُم َح همٌد اْلَب ِاق ُر‬
‫َع ْن ُه َوَل ُدهُ َع ْب ُد ه‬
‫طاء بن ي ِز ٍيد ه‬
‫الل ْيِثي َو َس ِع ٌيد ْب ُن‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ار َو َسعيٌد ْب ُن اْل ُم َسِيب َو َع َ ٌ ْ ُ َ‬ ‫اء ْب ُن َي َس ٍ‬
‫طٌ‬ ‫ص ِري َو َع َ‬ ‫ْب ُن َعل ٍي َواْل َح َس ُن اْلَب ْ‬
‫يث َو ِم َائ َة َو َسَب ِعي َن َح ِديثا‪َ ،‬ف ِفي‬ ‫اء اْلمجتَ ِه ِدين‪ ،‬وَله أَْلف ح ِد ٍ‬
‫ُْ َ َ ُ ُ َ‬
‫جبي ٍر وخْلق َكِثير‪ ،‬وَكان أَحد اْلُفَقه ِ‬
‫َ‬ ‫ُ َْ َ َ ٌ ٌ َ َ َ ُ‬
‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ارِي ومسلِ ٍم ثَ ََلثَ ٌة وأَربعون‪ ،‬واَنَفرد اْلبخ ِ ِ ِ‬
‫ات‬
‫ين‪َ ،‬و َم َ‬‫اري ِبستهة َع َش ٍر َحديثا َو ُم ْسل ٌم ِبا ْثَن ْي ِن َو َخ ْمس َ‬ ‫َ َُْ َ َ ْ ََ ُ َ‬ ‫اْل ُب َخ ِ َ ُ ْ‬
‫ين اْل ِه ْج ِرهي َة‪.‬‬ ‫ِ‬ ‫ِ‬
‫سهن َة أَ ْرَب ِع َو َسَبع َ‬
‫ص ُل‬‫اس))‪َ ،‬فأَ ْ‬ ‫وب الهن ِ‬ ‫َن أَُن ِقب َع ْن ُقُل ِ‬
‫َ‬ ‫ُوم ْر أ ْ‬
‫ِِ‬
‫الس ََل ُم‪(( :‬إني َل ْم أ َ‬ ‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫ِِ‬ ‫ِ‬
‫صهلى للاُ َعَل ْيه َو َسهل َم َوَل َغ ْي َرهُ ِم ْن أُ همته أَ ْن َيْفتَ َ‬
‫ش َوَي ْب َح َث‬ ‫ول للا َ‬
‫ِ‬
‫ش َوَب َح َث أَ ْي َل أُم َر َرُس ُ‬ ‫َنَق َب َفتَ َ‬
‫ورِه ْم‪.‬‬ ‫ظو ِ‬
‫اه ِر أُ ُم ِ‬ ‫اس‪َ ،‬كأَهن ُه َقال ِإهنما أُ ِم ْر ُت أَ ْن َ ِ‬ ‫وب الهن ِ‬ ‫ِفي ُقلُ ِ‬
‫آخ َذ ب َ َ‬ ‫َ َ‬
‫"شق" ُهَنا َفَل َع َو َم هز َق َما ِفي‬ ‫َي ُ‬ ‫ون ُه ْم))‪ ،‬أ ْ‬ ‫طَ‬ ‫الس ََل ُم‪َ (( :‬ولَ ُش هق ُب ُ‬ ‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫اي َع ْن َس َرِائ ِرِه ْم َو َما‬ ‫ِ‬ ‫ه‬
‫ف الظ ْه ِر َو ُه َو كَن ٌ‬
‫ِ‬
‫ط ِن َو ُه َو خ ََل ُ‬‫ون ُه ْم َج ْم ُع اْلَب َ‬
‫طُ‬ ‫ورِه ْم أَ ْو ِفي ُقلُوِب ِه ْم‪َ ،‬ف ُب ُ‬
‫ص ُد ِ‬‫ُ‬
‫الصالِ ِح َو َم َع‬ ‫السَل ِ‬ ‫هِ‬ ‫ِ ِ‬ ‫ِ‬
‫ف ه‬ ‫ين َي ْزَع ُمو َن أَهن ُه ْم َعَلى َم ْن َه ِج ه‬ ‫ورِه ْم‪َ ،‬وِفي َه َذا اْل َحديث َرد َعَلى اَلذ َ‬ ‫ص ُد ِ‬ ‫في ُ‬
‫ِ‬ ‫ش ويبح ُث ِفي عَق ِائ ِد اْلعوا ِم وي ْن ِكر َ ِ ِ‬ ‫ِ‬
‫ام الد ْنَيا‬‫ون ُه ْم ب َذل َك‪َ ،‬و ُكل اْل ُعَل َماء أَ ْج َم ُعوْا َعَلى أَ هن أَ ْح َك َ‬ ‫ََ َ ُ ُ‬ ‫َ‬ ‫َذل َك َيْفتَ ُ َ َ ْ َ‬
‫ام َة ِإ َذا َقَت َل َر ُجَل ِم َن‬ ‫ِ ه ِ‬ ‫اه ِر وللا يتَوَلى ال هسرِائر‪ ،‬وَق ْد َقال ه‬ ‫الظ ِ‬
‫مبِني عَلى ه‬
‫صلى للاُ َعَل ْيه َو َسل َم لُ َس َ‬ ‫َ َ‬ ‫َ َ َ‬ ‫َ ََُ‬ ‫َْ َ‬
‫((ه ََل َشهقْق َت َع ْن َقْلِب ِه‬ ‫ِ‬
‫الر ُج َل َقاَل َها ُم َعاذا م ْن اْلَق ْت ِل‪َ :‬‬ ‫الش َه َاد ِة َوَزَع َم أَ هن ه‬‫ط َق ِب ه‬ ‫ين اَهل ِذي َن َ‬
‫اْل ُم ْش ِرِك َ‬
‫اه ِر َوأَ هن‬‫الظ ِ‬
‫ظرت أَص ِادق هو أَم َك ِاذب؟))‪َ ،‬ف َذلِك دلِيل عَلى أَ هن اْلح ْكم ِإهنما يج ِري عَلى ه‬
‫ُ َ َ َْ َ َ‬ ‫َ َ ٌ َ‬ ‫ٌ‬ ‫َفَن َ ْ َ َ ٌ ُ َ ْ‬
‫وب‬‫يش ِفي ُقُل ِ‬ ‫ان التهْفِت ِ‬ ‫وز ِد ْي َو ِ‬ ‫يث ح ِ‬
‫اجٌز َع ْن ُب ُر ِ‬ ‫السرِائر موُكَل ٌة ِإَلى للاِ تَعاَلى‪ ،‬وِفي ه َذا اْلح ِد ِ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ه َ َ َْ‬
‫اس‪َ ،‬فأَهنه َليس ِمن السهن ِة و ِ‬
‫الد ْي ِن اْلَق ِائ ِم‪َ ،‬ب ْل ُه َو ِب ْد َع ٌة‬ ‫وب الهن ِ‬ ‫السِت ْجواب ِفي ُقلُ ِ‬
‫ِ‬ ‫الهن ِ‬
‫َ‬ ‫َْ َ‬ ‫ظ َه َر ْ ْ َ ُ‬
‫اس‪َ ،‬وإِ ْن َي ْ‬
‫ط ِانهي ٌة ُم َح هرَم ٌة‪.‬‬
‫َش ْي َ‬
‫َه ِل السهن ِة َعَلى أ ه‬ ‫ِ‬ ‫ِ‬ ‫ال ْس ََل َم َل ُي َك ِف ُر‬
‫َن‬ ‫السَن ُة وإِ ْج َماعُ أ ْ‬ ‫َن َق ْد اتهَف ُق اْلكتَ ُ‬
‫اب َو ه‬ ‫ِبأ ْ‬ ‫ظه ُر ِْ‬
‫َف ُكل َم ْن أَ ْ َ‬
‫ات‪َ ،‬و َغ ْسلِ ِه‬ ‫اك ِح ِه و ه ِ ِ‬
‫الص ََلة َعَل ْيه ِإ َذا َم َ‬
‫الس ََل ِمهي ُة ِم ْثل م َن ِ‬
‫ُ ُ‬
‫ِ‬
‫ْ ْ‬ ‫ام‬
‫َح َك ُ‬
‫ِ‬ ‫م ْن أََق هر ِب ه‬
‫الش َه َادتَْي ِن َج هر ْت َعَل ْيه ْال ْ‬ ‫َ‬
‫لصهن ِم أ َْو ِفي َق ْوِل ِه َكِإ ْن َك ِ‬
‫ار‬ ‫ظ َه ْر ِباْل ُكْف ِر في ِف ْعلِ ِه َكالس ُجوِد لِ ه‬
‫ين‪َ ،‬ما َل ْم َي ْ‬ ‫ِِ‬
‫ُمَقاِب ِر اْل ُم ْسلم َ‬ ‫َوَد َفِن ِه ِفي‬
‫ورة‪.‬‬ ‫ِفي ِ‬
‫الد ِ‬ ‫َشي ٍء ِم هما‬
‫ض ُر َ‬‫ين َ‬ ‫ْ‬
‫اْل ْسالَمِ‬ ‫ان ِ‬ ‫اء ِفي أَْرَك ِ‬ ‫َما َج َ‬
‫ان ِد ْي ِن‬ ‫اْل ْسالَمِ"‪ ،‬أَ ْي ما َجاء ِفي أَ ْرَك ِ‬
‫َ‬
‫ان ِ‬ ‫اء ِفي أَْرَك ِ‬ ‫ِ‬
‫ال الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬ما َج َ‬
‫ه‬
‫َوَق َ‬
‫ال تَ َعاَلى‪َ ﴿ :‬ولَ‬ ‫ِ ِ ِ‬ ‫الشي ِء‪ ،‬أَي م ِ ِ‬ ‫ان َجمع ُرْك ٍن ِم ْن َرَك َن ِإَلى ه‬ ‫ِ‬
‫ال إَل ْيه َو َسك َن ل َد ْيه‪َ ،‬ق َ‬ ‫ْ َ َ‬ ‫ْ‬ ‫ْال ْس ََل ِم‪َ ،‬فأَ ْرَك ٌ ْ ُ‬
‫الشي ِء َج َو ِان ُب ُه اَهلِتي َي ْشتَ ُد‬ ‫ان ه‬ ‫ظَلموا﴾‪ ،‬أَي َل مالُوْا ِإَلي ِهم وَل اَ ْ ِ‬ ‫هِ‬
‫ْ‬ ‫ط َمئُنوْا ِإَل ْي ِه ْم‪َ ،‬فأَ ْرَك ُ‬ ‫ْ ْ َ‬ ‫َ‬ ‫ْ‬ ‫ين َ ُ‬ ‫تَ ْرَك ُنوا ِإَلى الذ َ‬
‫الط ِ‬
‫اه َرةُ‪.‬‬ ‫الس ََل ِم اَهلِتي يُقوم ِبها اْلُفروع ه‬ ‫ِ ِ‬ ‫ِإَل ْيها وَيُقوم ِبها‪َ ،‬فأَ ْرَك ُ ِ‬
‫َ ُ َ ُ ُ‬ ‫ان ْال ْس ََل ِم َج َوان ُب ْ ْ‬ ‫َ َ ُ َ‬
‫ين﴾‪،‬‬ ‫ِ ِ‬
‫الكتُ ِب والنِبيئ َ‬ ‫المَلَِئ َك ِة َو ُ‬ ‫ِ‬
‫الي ْو ِم الخ ِر َو َ‬
‫َّللا تعاَلى‪﴿ :‬وَل ِكن الِبر من أَمن ِب ه ِ‬
‫اّلِل َو َ‬ ‫ََ ََ‬ ‫َ َ‬ ‫ال ه ُ َ َ‬ ‫َق َ‬
‫صهلى َّللاُ َعَل ْي ِه‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ال َقتَ َادةُ‪ُ :‬ذك َر َلَنا أَ هن َر ُجَل َسأَ َل َنب هي َّللا َ‬
‫ف م ِن اْلمرُاد ِبه َذا اْل َخ َ ِ‬
‫طاب‪َ ،‬فَق َ‬ ‫َُ َ‬ ‫َفا ْخَتَل ُ َ‬
‫ِ‬
‫ض ِإ َذا َش ِه َد أَ ْن َل ِإَل َه ِإ هل‬ ‫الر ُج ُل َقْب َل اْلَف َرِائ ِ‬ ‫ِِ‬ ‫ه‬
‫ان ه‬ ‫َو َسل َم َع ِن اْلِب ِر‪َ ،‬فأَْن َزَل َّللاُ َهذه ْالهي َة‪َ ،‬قا َل‪َ :‬وَق ْد َك َ‬
‫ات َعَلى َذلِ َك َو َجَب ْت َل ُه اْل َجهن ُة‪َ ،‬فأَْن َزَل َّللاُ َه ِذِه ْال َي َة‪.‬‬ ‫َّللاُ‪َ ،‬وأَ هن ُم َح همدا َع ْب ُدهُ َوَرُسوُل ُه‪ ،‬ثُ هم َم َ‬
‫ص َارى َلَهن ُه ْم اَ ْخَتَلُفوْا ِفي التهَو َج ِه َوالتهَولِي‪،‬‬ ‫ِ‬
‫اب َلْلَي ُهود َوالهن َ‬ ‫ط ُ‬‫يع َوَقتَ َادةُ أَْيضا‪ :‬اْل َخ َ‬ ‫الرِب ُ‬
‫ال ه‬ ‫َوَق َ‬
‫س‪َ ،‬وتَ َكَل ُموْا ِفي‬ ‫طَل ِع ه‬
‫الش ْم ِ‬ ‫ص َارى ِإَلى اْل َم ْش ِر ِق َم ْ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َفاْلَيه ُ ِ‬
‫ود إَلى اْل َم ْغ ِرب َقْب َل َب ْيت اْل َمْق َدس‪َ ،‬والهن َ‬ ‫ُ‬
‫ِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ضَل ْت ُكل ِف ْرَق ٍة تََوَليتَ َها‪،‬‬ ‫يل اْل ِقْبَل ِة َوَف ه‬
‫تَح ِو ِ‬
‫يل َل ُه ْم‪َ :‬ل ْي َس اْلبر َما أَْنتُ ُم ف ْيه‪َ ،‬وَلك َن اْلبهر َم ْن َ‬
‫آم َن‬ ‫َفق َ‬ ‫ْ‬
‫ات ِع ْن ِد للاِ﴾‪ ،‬أَي ُذوو درج ٍ‬
‫ات‪َ ،‬وَذلِ َك‬ ‫يل‪ :‬اْل َم ْع َنى َوَل ِك َن َذا اْلِب ِر‪َ ،‬كَق ْولِ ِه‬ ‫ِ ِ‬
‫ََ َ‬ ‫ْ‬ ‫تَ َعاَلى‪ُ ﴿ :‬ه ْم َد َر َج ٌ‬ ‫باّلِل‪َ ،‬وِق َ‬
‫ص ِرَف ْت اْل ِقْبَل ُة ِإَلى‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ ه‬ ‫أَ هن الهنِب هي ه‬
‫ض َو ُ‬ ‫صلى َّللاُ َعَل ْيه َو َسلم َل َما َها َج َر ِإَلى اْل َمد َينة َوُف ِر َ‬
‫ض ْت اْلَف َرائ ُ‬ ‫َ‬
‫صُلوْا َوَل تَ ْع َمُلوْا َغ ْي َر َذلِ َك‪،‬‬ ‫ِ ه‬ ‫ِِ‬ ‫ِ‬
‫ال‪َ :‬ل ْي َس اْلبهر ُكل ُه أَ ْن تَ َ‬‫َّللاُ َهذه ْالهي َة َفَق َ‬ ‫اْل َك ْعَبة َو ُحهد ْت اْل ُح ُد ُ‬
‫ود أَْن َزَل‬
‫اء‬ ‫ِ‬ ‫آم َن ِباّلِلِ‪ِ ،‬إَلى آ ِخ ِرَها‪َ ،‬قاَل ُه ِا ْب ُن َعهب ٍ‬ ‫َوَل ِك َن اْلِبهر أَ ْي َذا اْلِب ِر َم ْن‬
‫طٌ‬ ‫اك َو َع َ‬ ‫اس َو ُم َجاهٌد َوالض َح ُ‬ ‫َ‬
‫ال ْس ََل ِم‬ ‫ار َواْلِب ِر‪َ ،‬ف َدهل ْت ْالهيةُ َعَلى أَ ْرَك ِ‬
‫ان ِْ‬ ‫وز أَ ْن َي ُكو َن "اْلِبر" ِب َم ْع َنى اْلَب ِ‬
‫اج‪َ ،‬وَي ُج ُ‬
‫ان َوالز َج ُ‬ ‫َو ُس ْفَي ُ‬
‫َعَلى ِإ ْج َمالِ َها‪.‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ه‬
‫ال‬
‫َعْن ُه َما َق َ‬ ‫ال الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬وِفي َصحي ِح اْلُب َخارِي َع ْن ا ْب ِن ُع َمَر َرض َي َّ ُ‬
‫ّللا‬ ‫َوَق َ‬
‫ّللا‬ ‫ِ َِّ‬
‫إَل َه إَّل َّ ُ‬ ‫اْل ْسالَ ُم َعَلى َخ ْمس َش َه َد ُة أَن َّلَ‬ ‫((ب ِني ِ‬ ‫ّللا َصَّلى ّللا علي ِه يقول‪:‬‬ ‫س ِمعت رسول َّ ِ‬
‫َّ ُ َ َ ْ َ ُ ُ ُ َ‬ ‫َ ُْ َُ َ‬
‫الزَكا ِة َواْل َح ُّج َو َص ْو ُم َرَم َضا َن))‪.‬‬ ‫اء َّ‬ ‫الص َالَ ِة َوإ َ‬
‫ِيت ُ‬ ‫ام َّ‬ ‫ّللا َوأَ َق ُ‬
‫وأَ َّن مح َّمدا َّرسول َّ ِ‬
‫َ َُ ً ُ ُ‬
‫ول أَ ْي أ ُِس َس‪َ ،‬و َم ْعَنى َق ْولِ ِه َعَل ْي ِه‬ ‫اء ِلْلمْفع ِ‬
‫َ ُ‬
‫الس ََلم‪(( :‬بِني))‪ِ ،‬باْلبن ِ‬
‫ََ‬ ‫ُ‬ ‫ُ‬ ‫ه‬ ‫الص ََلةُ َو‬
‫ه‬ ‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه‬
‫َ‬
‫الس ََل ُم‪:‬‬ ‫الص ََلةُ َو ه‬ ‫ِ‬ ‫ِ‬
‫اه َرِة‪َ ،‬و َم ْع َنى َق ْولِه َعَل ْيه ه‬ ‫الظ ِ‬‫لس ََلم‪ِ(( :‬ا ِْلسَلَم))‪ ،‬أَي ُفروع ال ِدي ِن ه‬
‫ْ ُ ُ ْ‬ ‫ْ ُ‬ ‫الص ََلةُ َوا ه ُ‬ ‫ه‬
‫اق ِفي ِرَو َايِت ِه‪َ ،‬وِفي ِرَو َاي ٍة لِ ُم ْسلِ ٍم‪:‬‬ ‫الرَز ِ‬‫ص َرَح ِب ِه َع ْب ُد ه‬ ‫ِ‬ ‫ِ‬
‫(( َعَلى َخ ْمس))‪ ،‬أَ ْي ُبن َي َعَلى ُد َعائ ٍم‪َ ،‬و َ‬
‫ٍ‬
‫اع ٍد‪َ ،‬وِهي‪َ (( :‬ش َه َدةُ))‪،‬‬ ‫ان أَو َقو ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ٍ‬
‫َ‬ ‫ني َعَلى َخ ْم َسة))‪ ،‬أَ ْي ُبن َي د ْي ُن ْال ْس ََل ِم َعَلى َخ ْم َسة أَ ْرَك ٍ ْ َ‬ ‫ُ َ‬
‫((ب‬
‫ان‬‫َّللاِ))‪َ ،‬وِفي ِرَو َاي ٍة‪ِ(( :‬إ ْي َم ٍ‬ ‫ول ه‬ ‫َن ُم َح همدا هرُس ُ‬ ‫ان‪(( ،‬أَن لَ ِإَل َه ِإ هل ه‬
‫َّللاُ َوأ ه‬ ‫يق ِباْلَقْل ِب َوإِ ْق َرٌار ِباللِ َس ِ‬ ‫تَ ِ‬
‫صد ٌ‬ ‫ْ‬
‫الرساَل ِة تَص ِد ِ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ال ْقرار ِبالتهو ِحي ِد و ِ ِ‬ ‫ِ‬ ‫ِب ه ِ‬
‫اء‬
‫يق ب ُكل َما َج َ‬ ‫ْ ٌ‬ ‫الرَساَلة‪َ ،‬و ُم ْن َد ِرٌج في ْال ْق َر ِار ب ِ َ‬ ‫ْ ْ َ‬ ‫اّلِل َوَرُسولِه))‪َ ،‬و ُه َو ِْ َ ُ‬
‫الش َه َاد ِة َم ْبِنهي ٌة‬
‫ورةُ َب ْع َد ه‬ ‫ور ه ِ ِ‬
‫الس ْمعَيات‪َ ،‬فا ْلَْرَب َع ُة اْل َم ْذ ُك َ‬ ‫َّللاُ َعَل ْي ِه َو َسهلم ِم ْن أُ ُم ِ‬ ‫صهلى ه‬ ‫ِب ِه رسول ه ِ‬
‫َّللا َ‬ ‫َُ ُ‬
‫َ‬
‫صح َشي ٌء ِم ْن َها ِإ هل َب ْع َد ُو ُجوِد َها‪َ ،‬و ِمثَاُل ُه اْلَب ْي ُت َي ْج َع ُل َعَلى َخ ْم َس ٍة أَ ْع َم َد ٍة‪ ،‬أَ َح ُد َها‬ ‫عَليها‪ِ ،‬إ ْذ َل ي ِ‬
‫َ‬ ‫َ َْ‬
‫ْ‬
‫ط ِم َن‬ ‫ط َم ْه َما َسَق َ‬ ‫ود َوَل ْو َسَق َ‬ ‫ط َق ِائما َف ُم َس َمى اْلَب ْي َت َم ْو ُج ٌ‬ ‫ان‪َ ،‬ف َما َد َام ْالَْو َس َ‬ ‫ط َواْلَب ِقَيةُ أَ ْرَك ٌ‬‫أَ ْو َس ٌ‬
‫ط ُم َس َمى اْلَب ْي َت‪.‬‬ ‫ط َسَق َ‬ ‫ط ْالَْو َس ُ‬ ‫ان‪َ ،‬فِإ َذا َسَق َ‬ ‫ْالَْرَك ِ‬
‫صلُ ُه‬ ‫ِ‬
‫ام َها ب ُش ُروط َها‪َ ،‬فأَ ْ‬
‫ِ‬ ‫الس ََلم‪(( :‬وأََقام ه ِ‬
‫الص ََلة))‪ ،‬أَ ْي أََق َ‬ ‫َ ُ‬ ‫الص ََلةُ َو ه ُ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ض َها َوأَ ْرَك ِان َها‪،‬‬ ‫ِ‬
‫وطها وَفرِائ ِ‬ ‫الص ََل ِة‪ :‬اْل ُم َد َاو َم ُة َعَل ْي َها أَ ْو ُم ْ‬
‫ان ِب َها ِب ُش ُر َ َ َ‬ ‫طَل ُق ِْ‬
‫ال ْتَي ِ‬ ‫ِإ َقا َم ٌة‪َ ،‬فاْل ُم َرُاد ِبِإ َقا ِم ه‬
‫الزَك ِاة‪:‬‬
‫اء ه‬ ‫ط ُائها أَهَلها‪ ،‬واْلمراد ِبِإيتَ ِ‬
‫الزَكاَة))‪ ،‬أَ ْي ِإ ْع َ َ ْ َ َ ُ َ ُ ْ‬
‫الس ََلم‪(( :‬وإِيتَاء ه ِ‬
‫الص ََلةُ َو ه ُ َ ُ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫اس اْلم ْخص ْو ِ‬
‫ص‪.‬‬ ‫وص ِللهن ِ‬‫ال َعَلى و ْج ِه م ْخص ٍ‬ ‫ِإ ْخراج ج ْزٍء ِم َن اْلم ِ‬
‫َ ُ ُ‬
‫َ ُ‬ ‫َ َ ُ‬ ‫َ‬
‫الس ََل ُم‪َ (( :‬واْل َحج)) أَ ْي اْل َحج ِإَلى َب ْي ِت للاِ ِفي اْل َم هك َة‪َ ،‬وِفي‬ ‫الص ََلةُ َو ه‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ص ْوُم‬ ‫الس ََل ُم‪َ (( :‬و َ‬
‫الص ََلةُ َو ه‬‫ِرَو َاي ٍة‪َ (( :‬و َحج اْلَب ْي ِت))‪ ،‬أَ ْي اْل َك ْعَب َة ِفي اْل َم هك َة‪َ ،‬و َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫طول الهنه ِ ِ‬ ‫ِ‬
‫ان‪َ ،‬وَق َع ُه َنا‬‫ضٍ‬ ‫ار في َش ْه ِر َرَم َ‬ ‫ط َع ِم َواْل َم ْش َرب َواْل َم ْن َك ِح ُ ْ َ َ‬ ‫اك َع ِن اْل َم ْ‬‫ضان))‪ ،‬أَ ْي ِإ ْم َس ٌ‬ ‫َرَم َ‬
‫ٍ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ص ْو ِم‪َ ،‬و َعَل ْي ِه ُبِنى‬ ‫ِ‬
‫اري تَ ْرِت َيب ُه‪َ ،‬لك َن َوَق َع في ُم ْسلِ ٍم م ْن ِرَو َاية َس ْعد ْب ِن ُع َب ْي َدةَ‬
‫اْل ُب َخ ِ‬
‫َ‬ ‫يم اْل َح ِج َعَلى ال ه‬
‫تَْقد ُ‬
‫ان َواْل َح ِج‪َ ،‬ه َك َذا‬ ‫ضٍ‬ ‫اْلح ِج‪َ ،‬فَقال ِابن عمر‪ِ َ :‬‬ ‫َع ْن ِا ْب ِن ُع َمر ِبتَْق ِدي ِم ه‬
‫ام َرَم َ‬
‫"ل‪ ،‬ص َي ُ‬ ‫َ ُْ َُ‬ ‫َ‬ ‫الص ْو ِم َعَلى‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم"‪.‬‬ ‫ِ ِ‬ ‫ِ‬
‫َسم ْع ُت م ْن َرُسول للا َ‬
‫ِ‬

‫ول اْل َجَّن ِة‬

‫الن ِار َوُد ُخ َ‬‫السالَ َم َة ِم َن اْل ُخُلوِد ِفي َّ‬ ‫ق ِب ِه اْل َع ْب ُد َّ‬‫ان اََّل ِذي َي ْس َت ِح ُّ‬ ‫َص ِل ِ‬
‫اْل ْي َم ِ‬ ‫ما ج ِ‬
‫اء في أ ْ‬ ‫َ َ َ‬
‫السالَ َم َة‬ ‫ق ِب ِه اْل َع ْب ُد َّ‬
‫ان اََّل ِذي َي ْس َت ِح ُّ‬ ‫َص ِل ِ‬
‫اْل ْي َم ِ‬ ‫اء في أ ْ‬
‫الشي ُخ ر ِحمه للا تَعاَلى‪" :‬ما ج ِ‬
‫َ َ َ‬ ‫ال ه ْ َ َ ُ ُ َ‬ ‫َوَق َ‬
‫الش ْي ُخ َر ْحمةُ للاِ َعَل ْي ِه ِفي تَ ْرِوي ِح ْالُ هم ِة‪َ " :‬قال ه‬
‫الش ْي ُخ‬ ‫الن ِار َوُد ُخول اْل َجَّن ِة"‪ ،‬وَقال ه‬ ‫ِم َن اْل ُخُلوِد ِفي َّ‬
‫َ‬ ‫َ‬ ‫َ َ‬ ‫َ‬
‫وت ْالُلُو ِههي ِة لِ َم ْوَلَنا َج هل َو َع هز لِ َج ِمي ِع‬ ‫اهين‪ :‬أَهنه ن َزاعٌ ِفي ثُب ِ‬
‫ُ‬
‫ِ‬
‫الس َع َادة َش ْرٍح أُ ِم اْلَب َر َ ُ َ‬
‫وسي ِفي نوِر ه ِ‬
‫ُْ‬ ‫الس ُن ِ‬
‫ه‬
‫اج ِإَل ْي ِه‬ ‫اْلعَق ََل ِء‪ ،‬وإِهنما َكهفر من َكهفر ِب ِزياد ِة ِإَل ٍه أَ ِخ ٍر‪َ ،‬فنفي ما عداه تعاَلى ِمن ِْ ِ‬
‫الَل ِههية ُه َو اْل ُم ْحتَ ُ‬ ‫َ‬ ‫َ ََ ُ ََ‬ ‫َ َ َ َْ َ ََ‬ ‫ُ‬
‫ص ُل التهْو ِح ْي ُد َفتَأَ همْل ُه"‪.‬‬ ‫ِ‬
‫َوِبه َي ْح ُ‬
‫وسي َك َما‬ ‫الس ُن ِ‬
‫ف ه‬ ‫ٍ‬ ‫الش ْي ُخ َر ِحم ُه للا تَ َعاَلى ِف ْي ِه أَْيضا‪" :‬أَهن ُه سِئل ه‬
‫الش ْي ُخ ُم ْح همد ْب ِن ُي ْو َس َ‬ ‫وَقال ه‬
‫ُ َ‬ ‫َ ُ‬ ‫َ َ‬
‫ورِي ِم َن‬ ‫الض ُر ِ‬‫ين َعَلى ه‬ ‫ين َواْل َم ْوُرِد اْل ُم َعِي ِن ِفي َش ْرِح ُم ْرِش ِد اْل ُم ِع ِ‬ ‫َنَقَل ُه َسِي ِدي ِم َي َارة ِفي الد ِر الثه ِم ِ‬
‫ف َم ْع َنى َل ِإَل َه‬ ‫ول اْل َجهن َة أَ ْن َي ْع َر َ‬‫ان اَهل ِذي يستَ ِحق اْلعب ُد ِب ُد ُخ ِ‬ ‫ط ِفي ِْ‬
‫ال ْي َم ِ‬ ‫ين‪َ :‬ه ْل َي ْشتَ َر ُ‬ ‫ول ِ‬
‫الد ِ‬ ‫أُص ِ‬
‫َْ‬ ‫َْ‬ ‫ُ‬
‫اب ِبأَ هن َذلِ َك َل‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ِ هِ‬ ‫ِ‬ ‫ِه‬
‫ول للا َعَلى التهْفصيل اَلذي َذ َك َرهُ في اْل َعق َيدة الص ْغ َرى أَ ْم َل؟ َفأَ َج َ‬ ‫إل للاُ ُم َح همٌد هرُس ُ‬
‫ض ِم ُن‬ ‫ٍ‬ ‫ِ ِ‬ ‫ان وإِهنما ي ْشتَر ُ ِ‬ ‫ط ِإ هل ِفي َكم ِ‬
‫ال ِْ‬
‫ط في الص هحة َم ْع ِرَف ُة اْل َم ْعَنى َعَلى َو ْجه َيتَ َ‬ ‫ال ْي َم ِ َ َ َ َ‬ ‫َ‬ ‫َي ْشتَ ِر ُ‬
‫يل"‪.‬‬‫صِ‬ ‫التهْف ِ‬

‫اصِت ِه ْم َم ْع ِرَف ٌة َذلِ َك ِإ ْذ ُك هل أَ َح ٍد‬

‫امِت ِه ْم َو َخ ه‬
‫ين َع َ‬
‫ِ‬ ‫ِ ِ‬
‫ال‪َ " :‬وَل َش هك ِإ هن اْل َغال َب م َن اْل ُم ْؤ ِمن َ‬ ‫ثُ هم َق َ‬
‫الر ِاز ُق َوَل ْي َس ِب َم ْرُزو ٍق‪َ ،‬وَذلِ َك َم ْع َنى ِغَناهُ َج هل َو َع هز َع ْن‬ ‫ف ِإ هن للاَ ُه َو اَْل َخالِ ُق َوَل ْي َس ِب َم ْخُلو ٍق َو ه‬ ‫َي ْع ِر ُ‬
‫وم ِإ هل َل ُه َوَل َي ِحج‬ ‫ُك ِل ما ِسواه واِ ْفِتَقار ُكل ما ِسواه ِإَلي ِه ويع ِرُفو َن أَ هن للا َل ي ِ ِ ه‬
‫ص ُ‬ ‫صلى إل َل ُه َوَل َي ُ‬ ‫َ َُ‬ ‫َ َ ُ ْ ََْ‬ ‫َ ََُ ُ‬
‫ود ِس َواهُ َو َه َذا َم ْع َنى َق ْولِ ِه ْم ِإ هن للاَ ُه َو اْل ُم ْستَ ِحق لِْل ِعَب َاد ِة َوَل َي ْستَ ِحق َها ِس َواهُ‪".‬‬
‫ِإ هل َل ُه َوَل َم ْع ُب ٌ‬
‫ول‬
‫ال َر ُس ُ‬ ‫ال َق َ‬
‫ِ‬
‫ان ْب ِن َمالك َق َ‬ ‫الش ْي ُخ َر ِحم ُه للاُ تَ َعاَلى‪َ " :‬وِفي َص ِحي ِح اْل ُب َخارِي َعن ِع ْتَب ِ‬ ‫وَقال ه‬
‫َ َ‬
‫َ‬
‫ِ َِّ‬ ‫ِ‬ ‫ّللا َق ْد ُح ِرَم َعَلى َّ‬ ‫ِ‬ ‫ِ َّ‬ ‫َّ ِ َّ‬
‫َي َن ِار اْل ُخُلود َمن َقا َل َّلَ إَل َه إَّل َّ ُ‬
‫ّللا‬ ‫الن ِار أ ْ‬ ‫ّللا َعَل ْيه َو َسل َم‪(( :‬إ َّن َّ َ‬
‫ّللا َصلى َّ ُ‬
‫ان ْب ُن َمالِ ٍك ْب ِن َع ْم ٍرو ْب ِن اْل ِع َج ََل ِن ْب ِن َزْي ٍد ْب ِن‬ ‫ِ ِ‬ ‫يب َت ِغ ِب َذلِك وجه َّ ِ‬
‫ّللا))"‪َ ،‬وأَ هما َر ِاو ُي اْل َحديث ُه َو ُع ْتَب ٌ‬ ‫َ ََْ‬ ‫َْ‬
‫اري اَْل َخ ْزَر ِجي ال هساَل ِمي َب َد ِري ِع ْن َد‬ ‫صِ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬
‫َغَن ٍم ْب ِن َسال ٍم ْب ِن َع ْوف ْب ِن َع ْم ٍرو ْب ِن َع ْوف ْب ِن اْل َخ ْزَرِج ْالَْن َ‬
‫س َو َم ْح ُموٍد ْب ِن ه‬ ‫يق أََن ٍ‬ ‫يح ْي ِن ِم ْن َ‬
‫ط ِر ِ‬ ‫ور وَلم ي ْذ ُكره بن ِإسحاق ِفي ِهم‪ ،‬وح ِديثُه ِفي ه ِ‬
‫الرِبي ِع‬ ‫الصح َ‬ ‫اْل َج ْم ُه ِ َ ْ َ ْ ُ ْ ُ ْ َ َ ْ ْ َ َ ُ‬
‫آخى‬ ‫و َغي ِرِهما ع ْنه وأَهنه َكان ِإمام َقو ِم ِه بِني سالِ ٍم َذ َكر بن سع ٍد أَ هن الهنِب هي صهلى للا علي ِه وسهلم ِ‬
‫ُ َ َْ َ َ َ َ‬ ‫َ‬ ‫َ ُْ َ ْ‬ ‫َ ْ َ َ ُ َ ُ َ ََ ْ َ َ‬
‫ان ِفي ِخ ََل َف ِة ُم َع ِاوهي َة َوَق ْد َكب َر‪.‬‬ ‫َب ْيَن ُه َوَب ْي َن ُع َم ٍر‪َ ،‬ف َم َ‬
‫ات ُع ْتَب ٌ‬
‫ال لَ‬ ‫ِ‬
‫ار أَ ْي َنا ِر اْل ُخُلود َمن َق َ‬ ‫َّللاَ َق ْد ُح ِرم َعَلى الهن ِ‬
‫َ‬ ‫لس ََل ُم‪ِ(( :‬إ هن ه‬ ‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ َوا ه‬
‫ض أَ َه ٌم ِإَلى للاِ تَ َعاَلى ِم ْن‬ ‫ات و ْالَْر ِ‬ ‫ِ‬
‫الس َما َو َ‬ ‫َّللاِ)) أَ ْي َل َش ْي ٌء ِفي ه‬ ‫َّللاُ َي ْبتَ ِغ ِب َذلِ َك َو ْج َه ه‬
‫ِإَل َه ِإ هل ه‬
‫ِِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ ِِ‬ ‫ِ‬ ‫ِ ِ‬
‫اْل َكل َمة اْل ُم ْش ِرَفة أَ ْي َش َه َادةُ التهْوح ْيد‪ ،‬ل َذل َك أَ ْو َجُب َها لْل َم ْرِء في ِب َد َاية ِإ ْس ََلمه َو ِع ْن َد َوَفاته‪َ ،‬وِه َي َم ْن ُد َ‬
‫وب ٌة‬
‫ير ُقلُوِب ِه ْم ِب َم ْع ِرَفِت ِه‪.‬‬
‫ف ُذ ُنوِب ِه ْم َوِرَف ِع َد َر َج ِات ِه ْم َم َع للاِ َوتَ ْن ِو ِ‬‫طول حي ِات ِه ِم ِفي ح ْذ ِ‬
‫َ‬ ‫ص ُ َ ََ‬ ‫لِْل َعوا ِم واْل َخهوا ِ‬
‫َ َ‬
‫َّللاِ ْب ِن‬
‫َف َكلِ َم ُة ال هش َه َادةُ َم َرِاف َع ُة اْل ِعَب ِاد ِع ْن َد َرِب ِه ْم َي ْوَم اْل ِقَيا َم ِة َك َما َرَواهُ الته ْرِم ِذي َعن َع ْب ِد ه‬
‫ص َر ُجَل ِم ْن أُ همِتى َعَلى ُرُؤ ِ‬
‫وس‬ ‫ِ‬
‫َس ُي َخل ُ‬ ‫صهلى للاُ َعَل ْي ِه َو َسهل َم‪ِ(( :‬إ هن ه‬
‫َّللاَ‬
‫ِ‬
‫ول للا َ‬ ‫ال‪َ :‬قا َل َرُس ُ‬ ‫َع ْم ٍرو َق َ‬
‫ِ‬ ‫ِ ٍِ ِ‬ ‫ين ِس ِجَلا‪،‬‬ ‫ِ‬ ‫ِ ِ‬ ‫اْلخَلَِئ ِق يوم اْل ِقي ِ‬
‫ص ِر‪ ،‬ثُ هم َيُق ُ‬
‫ول‬ ‫ُكل سجل م ْث ُل َمد اْلَب َ‬ ‫امة‪َ ،‬فَي ْن ُش ُر َعَل ْيه ت ْس َع َة َوِت ْسع َ‬ ‫َْ َ َ َ‬ ‫َ‬
‫ول‪ :‬لَ‬ ‫ِ‬
‫ظو َن؟ َفَيُقو ُل‪ :‬لَ َيا َرب‪َ ،‬ف َيُق ُ‬
‫ول‪ :‬أََفَل َك ُع ْذٌر؟ َفَيُق ُ‬ ‫ظَل َم َك ُكتََبِتي اْل َح ِاف ُ‬
‫أَتُْن ِك ُر ِم ْن َه َذا َش ْيئا؟ أَ َ‬
‫ظْلم عَليك اْليوم‪َ ،‬فتَ ْخرج ِب َ ِ‬ ‫ِه‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َن لَ‬ ‫َش َه ُد أ ْ‬
‫يها أ ْ‬
‫طا َق ٌة ف َ‬ ‫ُُ‬ ‫َيا َرب‪َ ،‬فَيُقو ُل‪َ :‬بَلى إ هن َل َك ع ْن َد َنا َح َسَنة‪َ ،‬فإن ُه لَ ُ َ َ ْ َ َ ْ َ‬
‫ول‪َ :‬يا َر ِب َما َه ِذِه اْلِب َ‬
‫طا َقةُ‬ ‫ض ْر َوْزَن َك‪َ ،‬ف َيُق ُ‬ ‫اح ُ‬
‫ول ْ‬
‫َن ُم َح همدا َع ْب ُدهُ َوَرُسولُ ُه‪َ ،‬فَيُق ُ‬ ‫َش َه ُد أ ه‬ ‫ِإَل َه ِإله ه‬
‫َّللاُ َوأ ْ‬
‫طا َق ُة ِفي َكهف ٍة‬
‫َواْلِب َ‬ ‫الس ِجَله ُت ِفي َكهف ٍة‬
‫ظَلم‪َ ،‬قال‪َ :‬فتُوضع ِ‬
‫َ ُ‬ ‫َ‬ ‫الس ِجَله ِت؟ َفَق َ ِ ه‬
‫ال‪ :‬إن َك لَ تُ ْ ُ‬
‫مع ه ِذِه ِ‬
‫ََ َ‬
‫ُيَق ِاو ُم ُه َشي ٌء ِم َن‬ ‫َّللاِ َشي ٌء))‪ ،‬أَ ْي َل‬
‫اس ِم ه‬ ‫الس ِجَله ُت َوثَُقَل ِت اْلِب َ‬
‫طا َق ُة‪َ ،‬فَلَ َي ْثُق ُل َم َع ْ‬
‫اش ِت ِ‬ ‫طَ‬
‫َف َ‬
‫ْ‬ ‫ْ‬
‫الشهاد ِة عَلى ج ِمي ِع اْلمع ِ‬ ‫ِ‬ ‫ِ‬
‫اصي‪.‬‬ ‫ََ‬ ‫اْل َم َعاصي َب ْل َيتَ َر َج ُح َكل َم ُة ه َ َ َ َ‬
‫ص ِاة‬ ‫ِ‬ ‫يث‪ِ(( :‬إ هن للاَ َح هرم َعَلى الهن ِ‬
‫ار)) اَْل ُخ‪ ،‬أَ ْن َل َي ْد َخ ُل أَ َحٌد م ْن ُع َ‬ ‫َ‬
‫اهر ِعبارِة اْلح ِد ِ‬
‫ظ َ ََ َ‬
‫أَ هن َ ِ‬

‫الشفا َع ِة ِم ْن َها َق ْولُ ُه‬

‫يث ه‬ ‫ات َكِثيرٍة وأَح ِادي ِث َش ِهيرٍة‪ِ ،‬منها ِ‬
‫أحاد ُ‬ ‫َ َْ‬ ‫َ َ َ‬
‫اْلمو ِح ِدين الهنار‪ ،‬وَل ِكنه مخالِف ِلي ِ‬
‫َ َ َُ ُ َ ٌ َ‬ ‫َُ َ‬
‫َّللاُ َعَل ْي ِه‬
‫ه‬ ‫صلى‬ ‫الترِم ِذي عن جاِب ٍر ب ِن عب ِد للا‪َ ،‬قال رسول ه ِ‬
‫َّللا َ‬ ‫َ َُ ُ‬ ‫ْ َْ‬ ‫ْ‬
‫ِ‬
‫الس ََل ُم َك َما َرواهُ ْ‬ ‫عَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫ِم ْن أَ ْه ِل‬ ‫ال َجاِبٌر ْب ُن َع ْب ِد للاِ‪َ " :‬و َم ْن َل ْم َي ُك ْن‬ ‫ِ‬ ‫ِ ِ‬ ‫((شَف َ ِ ِ ِ‬
‫اعتي لَ ْهل اْل َكَبائ ِر م ْن أُ همتي))‪َ ،‬وَق َ‬ ‫َو َسهل َم‪َ :‬‬
‫يم َعَلى اْل ُخلُوِد‪.‬‬ ‫ِ‬ ‫ِ ِ‬ ‫لشَف ِ ِ‬ ‫ِ‬
‫ِ‬
‫اعة"‪َ ،‬لك َن اْل َج ْم َع ُم ْمك ٌن بأَ هن َي ْحم َل الت ْحر ُ‬ ‫اْل َكَبائ ِر َف َما َل ُه َولِ ه َ‬
‫ارِي أَْيضا أَ ْو ِف ْيما َجاء‬ ‫ص ِحي ِح اْل ُب َخ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ه‬
‫ال الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬وفيه أ َْي ًضا"‪ ،‬أَ ْي في َ‬ ‫َوَق َ‬
‫الجهن ِة‪َ ،‬فَق ْد َوَرَد‬
‫ول َ‬‫ار َوُد ُخ َ‬ ‫مان اَهل ِذي َي ْستَ ِحق ِب ِه اْل َع ْب ُد ال هس ََل َم َة ِم َن اْل ُخلُوِد ِفي الهن ِ‬
‫ص ِل ا ِْل ْي ِ‬‫في أَ ْ‬
‫ِ‬
‫ّللا عَلي ِه وسَّلم َق ِ‬ ‫َّ‬ ‫ِِ ِ‬ ‫ِف ْي ِه‪َ " :‬عن أََن ِ‬
‫ال ل ُم َعاذ َو ُم َعا ٌذ َرِد ُ‬
‫يع ُه‬ ‫النب ِي َصلى َّ ُ َ ْ َ َ َ َ‬
‫َن َّ ِ‬
‫س ْب ِن َمالك َرض َي َّ ُ‬
‫ّللا َعْن ُه أ َّ‬
‫ف الهنِب ِي َعَل ْي ِه ه‬
‫الس ََلم‬ ‫هِ‬
‫((يا ُم َعا َذ ْب َن َجَبل))"‪َ ،‬ف َم ْن ُه َو ُم َعا ٌذ ْب ُن َجَب ٍل اَلذي َرهك َب َخْل َ‬ ‫الر ْح ِل‪َ :‬‬
‫َعَلى َّ‬
‫س ْب ِن َع ِائ ٍذ ْب ِن‬ ‫الر ْحم ِن م َعا ٌذ ْب ُن َجَب ٍل ْب ِن َع ْم ٍرو ْب ِن أَ ْو ٍ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِِ‬
‫ام أَُبو َع ْبد ه َ ُ‬ ‫َعَلى ر ْحله؟ ُه َو ال هسي ُد ْال َم ُ‬
‫اري اْل َخ ْزَر ِجي اْل َم َدِني اْلَب َد ِري‪،‬‬ ‫صِ‬ ‫ٍ‬ ‫ِ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬
‫َعد ٍي ْب ِن َك ْعب ْب ِن َع ْم ٍرو ْب ِن أ َُد ٍي ْب ِن َس ْعد ْب ِن َعل ٍي ْب ِن أَ َسد ْالَْن َ‬
‫ط ِويَل َح َسنا َج ِميَل‪َ ،‬ش َه َد اْل َع َقَب َة‪َ ،‬ش َه َد َب ْد ار َو ُه َو ِع ْش ُرو َن‬ ‫ِ ٍ‬
‫أَ ْسَل َم ُم َعا ٌذ َوَل ُه ثَ َما ُن َع َش َرِة سهنة‪َ ،‬وَك َ‬
‫ان َ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم‪.‬‬ ‫ِ ِ‬ ‫ِ‬
‫آن َعَلى َع َهد َرُسول للا َ‬
‫ِ‬ ‫ِ‬
‫سهنة‪َ ،‬و ُه َو م َم ْن َجم َع اْلُق ْر َ‬
‫ِ ٍ‬

‫اس ِب َح َار ِم للاِ َو َح ََللِ ِه))‪َ ،‬وَرَوى‬

‫الس ََلم ِف ْي ِه‪(( :‬م َعا ٌذ ْب ُن َجَب ٍل أَ ْعلِم الهن ِ‬
‫ُ‬ ‫ُ‬ ‫ال َعَل ْي ِه ه‬
‫الص ََلةُ َو ه ُ‬ ‫َفَق َ‬
‫ِ ِ‬ ‫ال هش ْيب ِاني َع ْن مح هم ٍد الثهَق ِف ِي َقال رسول للاِ صهلى للا َعَل ْي ِه وسهلم‪ِ :‬‬
‫((يجي ُء ُم َعا ٌذ َي ْوَم اْلقَيا َمة أَ َم َ‬
‫ام‬ ‫ََ َ َ‬ ‫ُ‬ ‫َ‬ ‫َ َُ ُ‬ ‫َُ‬ ‫َ‬
‫اس وجاِبر بن عب ِد للاِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اْل ُعَل َماء َب ْي َن َي َد ِي اْل ُعَل َماء))‪َ ،‬وَرَوى َع ْن ُه َع ْب ُد للا ْب ُن ُع َمر َو َع ْب ُد للا ْب ُن َعهب ٍ َ َ ٌ ْ ُ َ ْ‬
‫وي ِاني ِفي‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ام َة َوأَُبو ُم ْسَل ٍم اْل َخ ْوَلني َو َم ْس ُرو ٌق اْل َعَبسي َوآخ ُرو َن‪َ ،‬رَوى الر َ‬
‫ٍِ‬
‫َوأََن ٌس ْب ُن َمالك َوأَُبو اَ َم َ‬
‫ال‪َ" :‬ل َما َب َعثَِني الهنِبي‬ ‫ٍ‬ ‫هِ‬ ‫مسن ِدِه ع ِن اْلح ِ ِ‬
‫ص َح ُابَنا َع ْن ُم َعاذ َق َ‬ ‫ارث ْب ِن َع ْم ٍرو الثَقف ِي َق َ‬
‫ال‪ :‬أَ ْخَب َرَنا أَ ْ‬ ‫َ‬ ‫ََْ َ‬
‫ضي ِب َما‬ ‫ضي ِإن عرض َقضاء؟))‪ ،‬قال‪" :‬أَق ِ‬ ‫(كيف تَْق ِ‬ ‫صهلى للا عَلي ِه وسهلم ِإَلى اْليم ِن َق ِ‬
‫َ َ ْ َ‬ ‫ْ ََ َ َ ٌ‬ ‫ال لي‪َ ْ َ ( :‬‬ ‫َ‬ ‫ََ‬ ‫ُ َ ْ ََ َ‬ ‫َ‬
‫ال‪َ (( :‬فِإ ْن َل ْم َي ُك ْن‬ ‫ِ ه‬ ‫اب للاِ‪َ ،‬فِإن َلم ي ُكن‪َ ،‬فِبما َقضى ِب ِه رسول للاِ ه‬ ‫ِفي ِكتَ ِ‬
‫صلى للاُ َعَل ْيه َو َسل َم"‪َ ،‬ق َ‬ ‫َ‬ ‫َُ ُ‬ ‫َ َ‬ ‫ْ ْ َ ْ‬
‫الح ْم ُد للِ هال ِذي‬ ‫ص ْد ِري َوَقا َل‪َ (( :‬‬ ‫ض َر َب َ‬‫َجتَ ِه ُد َ ْأرِيي َولَ آُل ْو"‪َ ،‬ف َ‬ ‫ضى ِب ِه ه‬
‫الرُس ْو ُل؟))‪َ ،‬قا َل‪" :‬أ ْ‬
‫ِ‬
‫ف ْي َما َق َ‬
‫ات ِسهن َة ثَ َم ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ه‬ ‫وهفق رسول رسو ِل للاِ ه‬
‫ان َع َش َرٍة‬ ‫صلى للاُ َعَل ْيه َو َسل َم لِ َما ُي ْرضي َرُس ْو َل للا))‪َ ،‬م َ‬ ‫َ‬ ‫َ َ َُْ َ َُْ‬
‫ين ِسهن ٍة‪.‬‬ ‫ِ‬
‫اْل ِه ْج ِرهي َة َو ُه َو ثَ ََل ُث َوثَ ََلث َ‬
 ‫َفَقال معا ٌذ بن جب ٍل جوابا لِلهنِبي صهلى للا عَلي ِه وسهلم‪َ" :‬لَّبيك يا رسول َّ ِ‬
‫ّللا َو َس ْع َد ْي َك"‪،‬‬ ‫َْ َ َُ َ‬ ‫ُ َ ْ ََ َ‬ ‫َ‬ ‫َ ُ َ ْ ُ ََ َ َ‬
‫ان َلابا أَ ْي أََقا َم ِب ِه َوَل ِزَم ُه‪َ ،‬ف َم ْعَنى‬‫صُل ُه ِم ْن َل ٍب ِباْل َم َك ِ‬ ‫ِ‬ ‫ه‬ ‫ه ِ‬
‫َثالَ ًثا"‪َ ،‬فاللب بَف ْت ِح الَل ِم َم ْع َناهُ ُهَنا ْال َج َاب ُة‪َ ،‬فأَ ْ‬
‫ام ٍة‪ ،‬أَ ْو ِإ َج َاب ٌة َل َك َب ْع َد‬ ‫ِ‬ ‫ط َِ ِ‬
‫اعت َك إ َقا َمة َب ْع َد إ َق َ‬ ‫يم َعَلى َ‬ ‫ِ‬ ‫ط ِ‬
‫اعت َك أَ ْو أََنا ُمق ٌ‬
‫ِ‬ ‫ٍ‬
‫َق ْو ِل ُم َعاذ‪َ" :‬لَب ْي َك" أََنا َل ُزوما ل َ َ‬
‫ال َلبا َل َك َوإِ ْس َعادا َل َك‪َ ،‬وَل ِك َن ُه َما ثَِنيا َعَلى َم ْع َنى الته ْأ ِك ِيد‬ ‫ِ‬ ‫ِإجاب ٍة‪ ،‬ومعنى ه ِ‬
‫الس ْعد اْل ُم َساع َدةُ‪َ ،‬كأَهن ُه َق َ‬ ‫َ َ َ َ َْ‬
‫ضح ُه ِفي ِكتَ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫والته ْكِثي ِر‪ ،‬أَي ِإجاب ٌة بعد‪ ،‬وِقيل ِفي أَ ِ ٍ‬
‫اب اْل َح ِج‬ ‫صل َلَب ْيك َواِ ْشتَقاق َها َغ ْي ِر َذل َك‪َ ،‬و َس َن َو َ َ‬ ‫ْ‬ ‫ْ َ َ ََْ َ َ‬ ‫َ‬
‫ص َرَح ِب َذلِ َك ِفي ِرَو َاي ِة‬
‫يَل ثَ ََلثا‪َ ،‬و َ‬
‫ِإ ْن َشاء للا تَ َعاَلى‪ ،‬وَقاَل ُه م َعا ٌذ ثَ ََلثا‪ ،‬أَي ا ِلن َداء و ِْ‬
‫ال َج َاب ُة ِق َ‬ ‫ُ َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ ُ‬
‫ُم ْسلِ ٍم‪.‬‬
‫َن ُم َح َّم ًدا‬
‫ّللا َوأ َّ‬ ‫ِ َِّ‬ ‫ِ‬ ‫ِ ه‬ ‫َفَقال الهنِبي ه‬
‫َحد َي ْش َه ُد أَن َّلَ إَل َه إَّل َّ ُ‬ ‫((ما من أ َ‬‫صلى للاُ َعَل ْيه َو َسل َم‪َ :‬‬ ‫َ‬ ‫َ‬
‫الص ََلةُ‬ ‫َي َن ِار اْل ُخُلوِد"‪َ ،‬ف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬ ‫ّللا َعَلى َّ‬
‫الن ِ‬
‫ار)) أ ْ‬
‫ِ ِ َِّ‬ ‫رسول َّ ِ ِ ِ‬
‫ّللا َصاد ًقا من َقْلبه إَّل َحَّرَم ُه َّ ُ‬ ‫َُ ُ‬
‫ص ِادقا))‪ِ ،‬ف ْي ِه ِا ْحِت َرٌاز َع ْن‬ ‫َن مح همدا رسول ه ِ‬
‫َّللا َ‬ ‫َّللاُ َوأ ه ُ َ َ ُ ُ‬ ‫الس ََل ُم‪َ (( :‬ما ِمن أَ َح ٍد َي ْش َه ُد أَن لَ ِإَل َه ِإ هل ه‬
‫َو ه‬
‫ص ْد ِِره‪.‬‬ ‫ص وَل ِإيم ٍ ِ‬ ‫ٍ‬ ‫ِ ِ ِِ ِ ِ‬ ‫ِ هِ‬ ‫ِ‬
‫ان في ُ‬ ‫ص َد َر م ْن ل َسانه ب ََل إ ْخ ََل َ ْ َ‬ ‫َش َه َادة اْل ُمَناف ِق اَلتي َ‬
‫َيتَ َعهل َق‬ ‫يق َقْلِب ِه‪َ ،‬ف ُي ْم ِك ُن أَ ْن‬
‫ص ِد ِ‬ ‫ِ‬ ‫ِ ِِ‬
‫الس ََل ُم‪(( :‬من َقْلبه))‪ ،‬أَ ْي م ْن تَ ْ‬ ‫الص ََلةُ َو ه‬
‫ه‬ ‫َو َم ْع َنى َق ْوِل ِه َعَل ْي ِه‬
‫ِبَقْلِب ِه‪،‬‬ ‫ص َد ُق ِبَقْلِب ِه‪َ ،‬وُي ْم ِك ُن أَ ْن َيتَ َعهل َق ِب َع َب َارٍة َ"ي ْش َه ُد" أَ ْي َي ْش َه ُد‬ ‫ِ ِِ‬
‫بَلْفظه َوَي ْ‬ ‫"ص ٍادقا" أَ ْي َي ْش َه ُد‬ ‫ِِ ٍ‬
‫بعَب َارة َ‬
‫َو ْالَهو ُل أَ ْوَلى‪.‬‬
‫ار))‪َ ،‬دهل ْت ْالَِدَلةُ اْلَق ْ‬
‫ط ِعَيةُ‬ ‫َّللاُ َعَلى الهن ِ‬‫الس ََل ُم‪ِ(( :‬إ هل َح هرَم ُه ه‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫اع ِة‪،‬‬
‫الشَف َ‬ ‫ُ‬ ‫َ‬ ‫ِع ْن َد أَ ْه ِل السهن ِة َعَلى أَ هن َ‬
‫ط ِائَفة ِم ْن ُعص ِاة اْلم ْؤ ِمِني َن ُي َع ِذ ُبو َن ثُ هم ُي ْخ َر ُجو َن ِم َن الهن َار ِب ه‬
‫الش ْي ُخ َر ِح َم ُه تَ َعاَلى ِفي تَْنبي ِه ْالُ هم ِة َعَلى‬
‫َفلِ َذلِ َك َف هس َره ِبَقولِ ِه‪" :‬أَي َن ُار اْل ُخلُوِد" َكما ص َرَح ِب َذلِ َك ه‬
‫َ َ‬ ‫ْ‬ ‫ُ ْ‬
‫اع ِة‪.‬‬
‫الس َ‬
‫اط ه‬ ‫ُقر ِب هجو ِم اَ ْشر ِ‬
‫َ‬ ‫ْ ُُ‬
‫الت ْرِم ِذي ِفي َن َو ِاد ِر ْالُ ُم ِ‬
‫اكم و ِ‬ ‫ِ‬ ‫َفورد ِفي ِه اْلح ِد َ ه‬
‫ور َع ْن اَِبي ُه َرْي َرةَ‬ ‫يل َما َرَوى اْل َح ُ َ‬ ‫يث الط ِو َ‬ ‫َ‬ ‫َََ ْ‬
‫اع َة َي ْوَم اْل ِقَيا َم ِة لِ َمن َع ِم َل‬ ‫ضي للا َع ْن ُه َقال َقال َرسول للاِ صهلى للا َعَل ْي ِه وسهلم‪ِ(( :‬إهنما ه‬
‫الشَف َ‬ ‫َ‬ ‫ََ َ‬ ‫ُ‬ ‫َ‬ ‫َ َ ُ ُ‬ ‫َر َ ُ‬
‫ِ‬
‫وه ُهم َوَل تَ ْزَر ُق‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫اْل َكَبائ َر م ْن أُ همتي ثُ هم َماتُوْا َعَل ْي َها‪َ ،‬فم ْن ُه ْم في اْلَباب ْالَهول م ْن َج َههن ٍم َل تَ َسهوُد ُو ُج َ ْ‬
‫ص َر ُخو َن ِفي‬ ‫ِ ِ‬ ‫الشي ِ‬ ‫ِ‬ ‫ِ‬
‫ض ِرُبو َن باْل َمَقام ِع َوَل َي ْ‬ ‫ين َوَل َي ْ‬‫اط ِ‬ ‫أَ ُعين ِه ْم َوَل َي ْغلُو َن َب ْالَ ْغ ََلل َوَل ُيَق ِرُنو َن َم َع ه َ‬
‫يها َش ْه ار ثُ هم ُي ْخ ِرُج‪َ ،‬و ِم ْن ُه ْم َم ْن‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ِ ِ‬
‫اعة ثُ هم ُي ْخ ِرُج‪َ ،‬و ِم ْن ُه ْم َم ْن َي ْمك ُث ف َ‬ ‫يها َس َ‬ ‫ْالَْد َراك‪ ،‬م ْن ُهم َم ْن َي ْمك ُث ف َ‬
‫يها ِم ْث ُل الد ْنَيا َي ْوَم ُخلَِق ْت ِإَلى َي ْو ِم أُْفِنَي ْت َوَذلِ َك َس ْب َع ُة‬ ‫ِ‬ ‫يها ِسهنة ثُ هم ُي ْخ ِرُج‪َ ،‬وأَ ْ‬
‫ط َوَل ُه ْم َم َكثا ف َ‬
‫ِ ِ‬
‫َي ْمك ُث ف َ‬
‫ان َفَقالُوا َل ُه ْم‪:‬‬‫وب أَ ْه ِل ا ْلَْد َي ِ‬ ‫ف ِفي ُقلُ ِ‬ ‫ف ِسهن ٍة‪ ،‬ثُ هم ِإ هن للا ِإ َذا أَراد أَن ي ْخرج اْلمو ِح ِد ِ‬ ‫آل ِ‬
‫ين م ْن َها َق َذ َ‬ ‫َ َ ْ َ َ َ َُ َ‬ ‫َ‬ ‫َ‬
‫ص هد ْقتُ ْم َوَك هذ َبَنا َواَ ْق َرْرتُ ْم َو َج ِح ُد َنا‪َ ،‬ف َما أَ ْغ َنى َذلِ َك‬ ‫ه‬ ‫ِ ِ‬
‫ُكهنا َن ْح ُن َوأَْنتُ ْم َجميعا في الد ْنَيا َف َ‬
‫آم ْنتُ ْم َوَكف َرَنا َو َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ض ُب للاُ‬ ‫اء تُ َعذ ُبو َن َك َما ُن َعذ ُب َوتُ َخل ُدو َن َك َما ُن َخل ُد‪َ ،‬ف َي ْغ َ‬‫يها َجميعا س َو ٌ‬ ‫َع ْن ُك ْم! َن ْح ُن َوأَ ْنتُ ْم اَْلَي ْوَم ف َ‬
‫ض ُب ِم ْن َشي ٍء ِفي َما َب ِقى‪َ ،‬فَي ْخ َرُج أَ ْه َل‬ ‫ِ‬ ‫ٍ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫َ‬ ‫ْ‬ ‫يما َمض َى َوَل َي ْغ َ‬ ‫ض ْب ُه م ْن َش ْيء ف َ‬ ‫ضبا َل ْم َي ْغ َ‬ ‫ع ْن َد َذل َك َغ َ‬
‫ش عَلي ِهم ِمن اْلم ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ه ِِ ِ ِ‬
‫اء‪،‬‬ ‫الت ْوحيد م ْن َها إَلى َع ْي ٍن َب ْي َن اْل َجهنة َوالص َراط‪ُ ،‬يَقا ُل َل َها "َن ْه َر اْل َحَياة"‪َ ،‬فَي َر َ َ ْ ْ َ َ‬
‫اء للاِ ِم َن‬ ‫ِِ‬ ‫ِِ‬ ‫ن ه ِ ِ‬
‫السْيل‪َ ،‬ي ْد َخُلو َ اْل َجن َة ُي ْكت ُب في َجَباهه ْم‪" :‬عتَق ُ‬
‫َفي ْنبتُو َن َكما تَ ْنب ْت اْلحهب ُة ِفي ح ِمي ِل ه ِ‬
‫َ‬ ‫َ‬ ‫َ َ‬ ‫ََ‬
‫ِ‬ ‫احدا َفِإهنه يم َك ُث ِفيها بعدهم أَْل ِ ٍ‬ ‫ار"‪ِ ،‬إ هل رجَل و ِ‬ ‫الهن ِ‬
‫ان!" َفَي ْب َع ُث للاُ‬ ‫ان َيا َمَن ُ‬‫ف سهنة ثُ هم ُيَناد َي‪َ" :‬يا َحَن ُ‬ ‫ْ َ َ ْ َ ُْ َ‬ ‫ُ َْ‬ ‫َُ َ‬
‫ول‪ِ" :‬إهن َك‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ار ِفي َ ِ ِ‬ ‫وض ِفي الهن ِ‬ ‫ِ ِ ِ‬
‫ين َعاما َل َيْقد ُر َعَل ْيه‪ ،‬ثُ هم َي ْرج ُع َفَيُق ُ‬ ‫طَلِبه َسَبع َ‬ ‫ِإَل ْيه َملكا لَي ْخ َر ُج ُه‪َ ،‬ف َي ُخ ُ‬
‫ِ‬ ‫ِ‬ ‫طَلبته من ُذ سب ِع ِ ٍ‬ ‫أَمرتَِني أَن أَ ْخرج عبدك ُف ََلنا ِمن الهن ِ ِ‬
‫ول للاُ‬ ‫ين سهنة َفَل ْم أَ ْقد ُر َعَل ْيه!" َفَيُق ُ‬ ‫ار َوإِني َ ْ ُ ُ ُ ْ َ َ َ‬ ‫َ‬ ‫ْ َ َ َ َْ َ‬ ‫َْ‬
‫ص ْخ َرٍة"‪َ ،‬فأَ ْخ َر َج ُه‪َ ،‬ف َي ْخ َر َج ُه ِم ْن َها َفَي ْد َخَل ُه اْل َجهن َة))‪.‬‬ ‫ِ ِ‬ ‫تَعاَلى‪" :‬اَْن َ ِ‬
‫طل ْق َف ُه َو في َوادي َك َذا َوَك َذا تَ ْح ُت َ‬ ‫َ‬
‫ِ‬ ‫يه أ َْي ًضا"‪ ،‬أَ ْي ِفي َ ِ ِ ِ‬ ‫الشيخ ر ِحمه للا تعاَلى‪" :‬وِف ِ‬
‫ال ه ْ ُ َ َ ُ ُ َ َ‬
‫صحي ِح اْل ُب َخارِي أَْيضا أَ ْو في َما َج َ‬
‫اء‬ ‫َ‬ ‫َوَق َ‬
‫ول اْل َجهن ِة‪َ ،‬و َم ْع َنى‬ ‫ار َوُد ُخ َ‬ ‫الس ََل َم َة ِم َن اْل ُخُلوِد ِفي الهن ِ‬ ‫ان اَهل ِذي َي ْستَ ِحق ِب ِه ِاْل َع ْب ُد ه‬ ‫ال ْي َم ِ‬‫ِفي أَص ِل ِْ‬
‫ْ‬
‫يث َع ْن ُم َس هد ٍد َع ْن ُم ْعتَ َم ٍر ْب ِن‬ ‫ال لِ ُم َعاذ"‪َ ،‬فَق ْد َوَرَد َه َذا اَْل َح ِد َ‬ ‫الم َق َ‬ ‫الس ُ‬‫صالَ ُة َو َّ‬ ‫َق ْولِ ِه‪َّ " :‬إن ُه َعَل ْي ِه ال َّ‬
‫لض ِم عَلى اْلِبن ِ‬ ‫ِ ِ‬ ‫ٍِ‬ ‫ان التهَي ِم ِي َع ْن أََن ٍ‬ ‫ِ‬
‫اء‬ ‫َ‬ ‫ال‪ُ " :‬ذك َر لي"‪ُ ،‬ه َو ِبا ه َ‬ ‫س ْب ِن َمالك‪َ ،‬فَق َ‬ ‫ان التهَيم ِي َع ْن ُسَل ْي َم َ‬ ‫ُسَل ْي َم َ‬
‫اعَل ُه‪َ ،‬وَل ْم ُي َس ْم أََن ٌس َم ْن َذ َك َر َل ُه َذلِ َك ِفي َج ِمي ِع َما َوَقْف ُت َعَل ْي ِه ِم َن الط ُر ِق‪ِ ،‬لَ هن‬ ‫َلما َلم يسم َف ِ‬
‫َ ْ َُ ْ‬
‫ض َر َذلِ َك‬ ‫ِ ِ‬ ‫م َعاذا ِإهنما َحهد َث ِب ِه ِع ْن َد موِت ِه ِب ه‬
‫ك ِباْل َمديَنة‪َ ،‬فَل ْم َي ْش َه َداهُ‪َ ،‬وَق ْد َح َ‬
‫الشا ِم‪َ ،‬و َجاِبٌر َوأََن ٌس ِإ ْذ َذا َ‬ ‫َْ‬ ‫َ‬ ‫ُ‬
‫ين‪َ ،‬ف ُم ْم ِك َن َس ِم َع َذلِ َك ِم ْن ُه‪.‬‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬
‫م ْن ُم َعاذ َع ْمٌرو ْبن َم ْي ُمو َن ْالَْوَد ِي أَ َح ُد اْل ُم َحاض ِر َ‬
‫ِ‬ ‫َّ ِ‬ ‫الص ََلة و ه ِ ٍ‬ ‫ِ‬
‫ّللا َّلَ ُي ْش ِر ُك ِبه َش ْيًئا َد َخ َل َ‬
‫الجَّنةَ))‪َ ،‬ف َم ْعَنى‬ ‫((من لق َي َّ َ‬‫الس ََل ُم ل ُم َعاذ‪َ :‬‬ ‫ال َعَل ْيه ه ُ َ‬ ‫َفَق َ‬
‫َّللاَ))‪ ،‬أَ ْي َم ْن َل ِقي ْالَ ْج َل اَهل ِذي َق هد َرهُ للاُ َل ُه‪َ ،‬ي ْعِني اْل َم ْو َت‪،‬‬
‫الس ََل ُم‪َ (( :‬من هل ِقي ه‬ ‫ه‬ ‫الص ََلةُ َو‬
‫ه‬ ‫َق ْولِ ِه َعَل ْي ِه‬
‫َ‬ ‫َ‬
‫َك َذا َقاَله جماع ٌة‪ ،‬ويحتمل أَن ي ُكون اْلمراد اْلبع ُث أَو رؤيةُ للاِ تعاَلى ِفي ْال ِخرِة‪ ،‬ومعنى َقولِهِ‬
‫َ َ َ َْ ْ‬ ‫ََ‬ ‫ُ َ َ َ َ َ ْ ََ ُ ْ َ َ َُ َ َ ْ ْ ُ َْ‬
‫ين َوَف ِات ِه‪ ،‬أَ ْو َم ْن َج َع َل‬ ‫ِ ِ‬
‫ات َوَك ْوَن ُه ُم َوحدا ح َ‬ ‫ك ِبه َش ْيئا)) أَ ْي َم ْن َم َ‬
‫الس ََلم‪(( :‬لَ ي ْش ِر ِ‬
‫ُ ُ‬ ‫الص ََلةُ َو ه ُ‬ ‫َعَل ْي ِه ه‬
‫ص‪ ،‬اَهلِتي ِهي‪َ :‬ل ِإَل َه ِإ هل ه‬
‫َّللاُ‪.‬‬ ‫ال ْخ ََل ِ‬ ‫آخ َر َقولِ ِه َقْبل وَف ِات ِه َكلِم َة ِْ‬ ‫ِ‬
‫َ‬ ‫َ‬ ‫َ َ‬ ‫ْ‬
‫اك ِلَهن ُه‬ ‫ال ْشر ِ‬ ‫ِ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ص َر َعَلى َنْف ِي ِْ َ‬ ‫الجهن َة)) ا ْقتَ َ‬‫الس ََل ُم‪َ (( :‬د َخ َل َ‬ ‫الص ََلةُ َو ه‬
‫ول للاِ َعَل ْي ِه‬ ‫ه‬ ‫ِ‬ ‫ات ِ ِ ِ‬
‫الرَساَلة بالل ُزو ِم‪ ،‬إ ْذ َم ْن َكذ َب َرُس َ‬
‫ِ‬
‫ضاء‪َ ،‬وَي ْستََدع َي ِإ ْثَب َ‬
‫ال ْقِت ِ‬ ‫ِ‬ ‫ِ‬
‫َي ْستََدع َي الته ْوح َيد ِب ْ َ‬
‫ِ‬

‫ص هح ْت‬ ‫الس ََلم َفَق ْد َك هذب للا‪ ،‬ومن َك هذب للا َفهو م ْش ِرك‪ ،‬أَو هو ِم ْثل َقو ِل اْلَق ِائ ِل‪" :‬من تَوضأَ ِ‬
‫َْ َ َ‬ ‫َ َ ُ َ ُ ٌ ْ َُ ُ ْ‬ ‫َ َ ََْ‬ ‫ه ُ‬
‫ال ْي َما َن ِب ِه‬
‫ات" َحال َكوَن ُه م ْؤ ِمنا ِب َج ِمي ِع ما َي ِج ُب ِْ‬
‫َ‬ ‫َ ْ ُ‬
‫ِ‬ ‫ِ‬
‫ص ََلتُ ُه"‪ ،‬أَ ْي َم َع َسائ ِر الش ُروط‪َ ،‬فاْل ُم َرُاد " َم ْن َم َ‬ ‫َ‬
‫وب‬‫ك ِب ِه َش ْيئا ومع َذلِ َك يتُوب ِم ْن ج ِمي ِع ُذ ُن ِ‬ ‫َفدخل اْلجهن َة‪َ ،‬فاْلمراد ِب ِه أَهنه يؤ ِمن ِب ه ِ‬
‫اّلِل َو ْح َدهُ َوَل ُي ْش ِر ُ‬
‫َ‬ ‫َ ُ‬ ‫َََ‬ ‫ُ ُْ ُ‬ ‫َُ ُ‬ ‫َََ َ‬
‫َب ْيَن ُه َوَب ْي َن َرِب ِه َوَب ْيَن ُه َوَب ْي َن َخْل ِق ِه‪.‬‬
‫ِ‬ ‫يه أَي ًضا" أَي ِفي ِ‬ ‫ِ‬ ‫ِ‬ ‫وَقال ه‬
‫اء‬ ‫ِ‬
‫صحي ِح اْل ُب َخارِي أَْيضا أَ ْو في َما َج َ‬ ‫َ‬ ‫ْ‬ ‫الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬وِف ْ‬ ‫َ َ‬
‫فرِو َي َه َذا‬ ‫ِ‬ ‫الس ََل َم َة ِم َن اْل ُخلُوِد ِفي الهن ِ‬ ‫ان اَهل ِذي َي ْستَ ِحق ِب ِه اْل َع ْب ُد ه‬ ‫ِفي أَص ِل ِْ‬
‫ال ْي َم ِ‬
‫ول اْل َجهنة‪ُ ،‬‬ ‫ار َوُد ُخ َ‬ ‫ْ‬
‫ص َخ ٍر ال هد ْوِس ِي‬ ‫يث‪َ " :‬عن أَِبي ُهَرْيَرَة" أَ ْي َع ْن أَِبي ُه َرْي َرةَ أَ ْو أَِبي ْالَ ْس َوِد َع ْب ِد ه‬
‫الر ْح َم ِن ْب ِن َ‬ ‫اْل َح ِد ُ‬
‫اظ‬‫ول للاِ صهلى للا عَلي ِه وسهلم سِي ِد اْلحَف ِ‬ ‫اح ِب رس ِ‬ ‫يه اْلمجتَ ِه ِد اْلح ِاف ِظ ص ِ‬ ‫الما ِم اْلَف ِق ِ‬
‫ِ‬ ‫ِ‬
‫ُ‬ ‫ُ َ ْ ََ َ َ‬ ‫َ‬ ‫َُ‬ ‫َ‬ ‫َ‬ ‫ُْ‬ ‫اْلَي َمان ِي‪َ ْ ،‬‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم‬ ‫ِ‬
‫ول للا َ‬ ‫ص َح َب َرَس َ‬
‫ِ ه‬
‫صلى للاُ َعَل ْيه َو َسل َم‪َ ،‬ف َ‬
‫ات‪َ ،‬ف َشهد َخيبر مع الهنِب ِي ه‬
‫َ‬ ‫َ َ ََْ َ َ‬
‫ْالَ ْثب ِ‬
‫َ‬
‫يث ِفي‬ ‫ظ َم ْن َرَوى اْل َح ِد َ‬ ‫الص َح َاب ِة َكما َقال ه‬
‫الش ِاف ِعي‪" :‬أَُبو ُه َرْي َرةَ أَ ْحَف ُ‬ ‫ظ ه‬ ‫ان أَ ْحَف ُ‬ ‫ين‪َ ،‬وَك َ‬
‫ِِ‬
‫أَ ْرَب َع سن َ‬
‫َ َ‬
‫ص َك‬ ‫الس ََلم‪(( :‬لِما أَريت ِمن ِحر ِ‬
‫ْ‬ ‫َ َُْ‬ ‫الص ََلةُ َو ه ُ‬ ‫يث ِبَق ْولِ ِه َعَل ْي ِه ه‬
‫ده ِِره"‪َ ،‬كما صرح ِب َذلِك ِفي ه َذا اْلح ِد ِ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ ََ‬ ‫َْ‬
‫ان َو َسَب ُعو َن ِسهن ٍة‪.‬‬
‫ين اْل ِه ْج ِرهي َة َوَل ُه ثَ َم ٌ‬
‫ِ‬ ‫ِ ِ‬
‫ات أَُبو ُه َرْي َرةَ سهن َة ت ْس َع َو َخ ْمس َ‬
‫ِ ِ‬
‫َعَلى اْل َحديث))‪َ ،‬ف َم َ‬
‫َس َع ُد‬ ‫ِ َّ‬ ‫ومع َنى َقولِ ِه‪" :‬أََّن ُه" أَي أَ هن أَبا ُهرْيرةَ‪َ " :‬قال‪َ :‬يا َرسول َّ ِ َّ‬
‫ّللا َعَل ْيه َو َسل َم َمن أ ْ‬ ‫ّللا َصلى َّ ُ‬ ‫ُ َ‬ ‫َ‬ ‫َ ََ‬ ‫ْ‬ ‫ْ‬ ‫َ َْ‬
‫لشَق َاوِة‪َ ،‬فأَ ْه ُل ال هس َع َاد ِة ُه ُم‬
‫فاه‬ ‫ِ ِ‬ ‫ِ‬ ‫اس ِب ِش َفاع ِتك يوم اْل ِقي ِ‬ ‫الن ِ‬‫َّ‬
‫امة؟"‪َ ،‬فأَ ْس َع ُد م ْن أَ ْف َع ُل َو ُه َو اْلَيم ُن خ ََل ُ‬ ‫َ َ َْ َ َ َ‬
‫اّلِلِ َش ْيئا‪َ ،‬وإِ ْن َك ُانوْا ِم ْن أَ ْه ِل‬‫ك ِب ه‬ ‫ين َل َي ْش ِر ُ‬
‫ِ ه هِ‬
‫صلى للاُ َعَل ْيه َو َسل َم اَلذ َ‬
‫اْلمو ِحدو َن ِمن أُ هم ِة مح هم ٍد ه‬
‫َ‬ ‫َُ‬ ‫ْ‬ ‫َُ ُ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم‪،‬‬ ‫ار ِب َشَف َ ِ ِ‬
‫اعة الهنب ِي َ‬ ‫ين‪َ ،‬ف ُه ْم ِم َن الس َع َد ِاء ِلََن ُه ْم ُي ْخ ِر ُجو َن ِم َن الهن ِ‬ ‫ِ‬ ‫ِ‬
‫اْل َكَبائ ِر اْل ُم ْذنِب َ‬
‫ك َواْل ُمَن ِاف ُق َل َس َع َادةٌ َل ُه َما‪.‬‬‫َوأَ هما اْل ُم ْش ِر ُ‬
‫صهلى‬ ‫ِ ِ‬ ‫ِ‬ ‫الشَفاع ِة معُل ِ‬ ‫ال أَِبي ُه َرْي َرةَ َي ِدل َعَلى أَ هن أَم َر ه‬ ‫َفمعَنى س َؤ ِ‬
‫ص َحاب َرُسول للا َ‬ ‫وم ع ْن َد أَ ْ‬ ‫َ َْ ٌ‬ ‫ْ‬ ‫َْ ُ‬
‫ار‪،‬‬ ‫ض اْل ُكهف ِ‬‫ف‪ ،‬وَي ْشَف ُع ِفي َب ْع ِ‬ ‫للا عَلي ِه وسهلم‪َ ،‬فِإهنه ي ْشَفع ِفي اْل َخْل ِق ِِلارحِت ِهم ِمن هو ِل اْلموُق ِ‬
‫َ‬ ‫َْ‬ ‫َ َ ْ ْ َْ‬ ‫ُ َ ُ‬ ‫ُ َ ْ ََ َ‬
‫ين َباْل ُخ ُرو ِج ِم َن الهن ِ‬ ‫ِ‬ ‫طالِ ٍب‪ ،‬وَي ْشَف ُع ِفي َب ْع ِ‬ ‫ص هح ِفي َح ِق أَِبي َ‬ ‫ِ‬ ‫ِ ِ ِ‬
‫ار‬ ‫ض اْل ُم ْؤ ِمن َ‬ ‫َ‬ ‫بتَ ْخفيف اْل َع َذاب َك َما َ‬
‫ول اْل َجهن ِة‬ ‫ِ‬
‫ض ِهم ِب ُد ُخ ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫َب ْع َد أَ ْن َد َخلُ َ ِ‬
‫وها‪َ ،‬وفي َب ْعضه ْم ب َع َد ِم ُد ُخولِ َها َب ْع َد أَ ْن اَ ْستَ ْو َج ُبوْا ُد ُخوَل َها‪َ ،‬وفي َب ْع ْ‬
‫ام ِة َوِفي اْل َجهن ِة‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ ٍ ِ‬
‫ب َغ ْي ِر ح َساب‪َ ،‬وفي َب ْعضه ْم ب َرَف ِع ال هد َر َجات َي ْوَم اْلقَي َ‬
‫ِ‬
‫ّللا َعَل ْي ِه َو َسَّل َم‪َ(( :‬لَق ْد َ‬
‫ظَنْن ُت َيا أََبا‬ ‫الش ْي ُخ ر ِحم ُه للا تَعاَلى‪َ " :‬قال َرسول َّ ِ َّ‬
‫ّللا َصلى َّ ُ‬ ‫َ ُ ُ‬ ‫ال ه َ َ ُ َ‬ ‫َوَق َ‬
‫ِ ِ‬ ‫ِ ِ ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫َس َع ُد‬
‫َحٌد أ َْو َل م ْن َك ل َما َأرَْي ُت من حْرص َك َعَلى اْل َحديث‪ ،‬أ ْ‬ ‫ُهَرْيَرَة أَن ََّّل َي ْسأََلني َع ْن َه َذا اْل َحديث أ َ‬
‫ّللا َخالِ ًصا ِمن َقْل ِب ِه أ َْو َن ْف ِس ِه))"‪َ ،‬ف َم ْع َنى َق ْولِ ِه‬ ‫ِ َِّ‬ ‫اس ِب ِش َفاع ِتي يوم اْل ِقي ِ‬ ‫الن ِ‬
‫ال َّلَ إَل َه إَّل َّ ُ‬
‫امة َمن َق َ‬‫َ َْ َ َ َ‬
‫َحٌد أ َْو َل ِم ْن َك لِ َما‬ ‫ِ ِ‬ ‫ِ‬ ‫ه‬
‫ظَن ْن ُت َيا أََبا ُه َرْي َرةَ أَن ل َي ْسأََلني َع ْن َه َذا اْل َحديث أ َ‬
‫الس ََل ُم‪َ(( :‬لَق ْد َ‬ ‫َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫يث))‪ ،‬وِفي ِه ِإ َشارةٌ ِإَلى َفض ِل أَِبي هريرة ِفي ِعْل ِم اْلح ِد ِ‬
‫يث َك َما َذ َك ْرَناهُ‪،‬‬ ‫صك عَلى اْلح ِد ِ‬ ‫ِ ِ ِ‬
‫َ‬ ‫َُ ْ َ َ‬ ‫ْ‬ ‫َ‬ ‫َ ْ‬ ‫َ‬ ‫َأرَْي ُت من ح ْر َ َ‬
‫يل اْل ِعْل ِم‪.‬‬
‫صِ‬ ‫ص عَلى تَح ِ‬
‫ْ‬
‫ِ‬
‫ض ِل اْلح ْر ِ َ‬
‫َوَف ْ‬
‫ص ِه ِإَلى أَ ْن َي ْسأَ َل َع ْن‬‫المام اْلمهَلب‪ِ " :‬في ِه أَ هن اْلح ِريص عَلى اْلخي ِر واْل ِعْل ِم يبَلغ ِب ِحر ِ‬
‫َْ ُ ْ‬ ‫َْ َ‬ ‫َ َ َ‬ ‫َوَقا َل ِْ َ ُ ُ ْ ُ ْ‬
‫اس ِفي‬ ‫اه َرةُ ِإَلى الهنا ِ‬ ‫الظ ِ‬
‫يق اْلمع ِاني‪ِ ،‬لَ هن اْلمس ِائل ه‬ ‫ِ‬ ‫ِ‬ ‫َغ ِ‬
‫س َكا َفة‪َ ،‬ي ْستَ ِو َي الهن ُ‬ ‫ََ َ‬ ‫ام ِ‬
‫ض اْل َم َسائ َل َوَدق ِ َ َ‬
‫ف ِم ْن اْل َم َع ِاني‪َ ،‬ل َي ْسَئ ُل‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ال ع ْنها‪ِِ ،‬لعِتر ِ‬
‫اض َها ِفي أَ ْف َك ِ‬
‫ض م َن اْل َم َسائ ِل َوُلط َ‬ ‫ارِه ْم‪َ ،‬و َما ُغم َ‬ ‫َْ‬
‫ِ‬
‫الس َؤ َ َ‬
‫ص‪َ ،‬ف َي ُكو ُن َذلِ َك َس َببا ِإَلى ِإثَ َارِة َفاِئ َد ٍة َي ُكو ُن َل ُه‬ ‫ِ‬ ‫ِ‬
‫اث‪َ ،‬ي ْب َعثُ ُه َعَلى َذل َك اْلح ْر َ‬
‫ع ْنها ِإ هل ر ِ‬
‫اس ٌخ َب هح ٌ‬ ‫َ‬ ‫َ َ‬
‫ف اْل ِعْل ِم"‪.‬‬ ‫ِ ِ‬ ‫أَجرها‪ ،‬وأَجر من ع ِمل ِبها ِإَلى يو ِم اْل ِقي ِ‬
‫صُ‬ ‫"ح ْس ُن الس َؤال ن ْ‬ ‫اء‪ُ :‬‬ ‫امة"‪َ ،‬ولِ َذا َق َ‬
‫ال اْل ُعَل َم ُ‬ ‫ََ‬ ‫َْ‬ ‫ُْ َ َ ٌْ َ ْ َ َ َ‬
‫ال لَ ِإَل َه ِإ هل‬ ‫اس ِب ِشَفاعِتي يوم اْل ِقي ِ‬ ‫َس َع ُد الن ِ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫امة َمن َق َ‬ ‫َ َْ َ َ َ‬ ‫الس ََل ُم‪(( :‬أ ْ‬
‫الص ََلةُ َو ه‬
‫ول للاِ"‪َ ،‬ل ِك َن َق ْد َي ْكتََفى ِباْل ُج ْزِء ْالَهو ِل ِم َن‬ ‫ِ‬ ‫ِ‬ ‫َّللا))‪ِ ،‬احِتر ا ِ‬
‫از م َن اْل ُم ْش ِرك‪َ ،‬واْل ُم َرُاد َم َع َق ْولِه‪ُ " :‬م ُح همٌد هرُس ُ‬ ‫ْ َ‬ ‫هُ‬
‫الس ََل ُم‪:‬‬
‫الص ََلةُ َو ه‬‫ار لِ َم ْج ُمو ِع ِه َما َك َما تََق هد َم‪َ ،‬و َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫صا َر ِش َع ا‬ ‫ه ِ ِ‬
‫َكل َمتَي الش َه َادة لَهن ُه َ‬
‫ِ‬
‫از ِم َن اْل ُمَنا ِف ِق اَهل ِذي َن ِط َق‬ ‫ص‪ِ ،‬ا ْحِت َر ا‬ ‫(( َخالِصا))‪ ،‬وِفي ِرو َاي ٍة‪(( :‬م ْخلِصا))‪َ ،‬فهو ِم َن ِْ‬
‫ال ْخ ََل ِ‬
‫َُ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ص ْد ِِره‪.‬‬
‫ان في َ‬
‫ط‪ِ ،‬ب ََل ِإيم ٌ ِ‬
‫َْ‬ ‫الش َه َاد ِة ِبلِ َس ِان ِه َفَق ْ‬
‫َب ه‬
 ‫ِ‬ ‫ِ‬ ‫الش ْي ُخ ِفي َ‬ ‫وَقال ه‬
‫َلص‬ ‫َلص اَْل َع َمل‪َ ،‬وإِ ْخ ُ‬ ‫َلصا ِن‪ِ :‬إ ْخ ُ‬ ‫ال ْخ َ ِ‬
‫َلص إ ْخ َ‬
‫َن ِ‬ ‫يق اْل َجهنة‪َ " :‬ف ْ‬
‫اعَل ْم أ ه‬ ‫ط ِر ِ‬ ‫َ َ‬
‫طَل ِب‬ ‫َخرِة‪َ ،‬فأَ هما ِإخَلص اَْلعم ِل َفهو ِإراد ِة التهَقرب ِإَلى ه ِ‬ ‫ِ‬ ‫َ ِ‬
‫َلص َ‬ ‫َّللا َع هز َو َج هل‪َ ،‬وأَ هما ِإ ْخ ُ‬ ‫ُ‬ ‫ْ ُ َ َ َُ َ َ‬ ‫طَلب ال َ‬
‫ظ ِ‬ ‫ِ‬ ‫ِ ِِ ِ ِ‬ ‫ِ ِ‬ ‫ِ ِ‬
‫وظ‬ ‫ان اْل ُح ُ‬ ‫ضْي ُل‪ :‬ا ِل ْخ ُ‬
‫َلص َد َو ُام اَْل ُم َارَقَبة َوِن ْسَي ُ‬ ‫ال اْلُف َ‬ ‫الَخ َرة َف ُه َو إ َارَدة َنْف ِع الَخ َرة ب َع َمل اْل َخ ْي ِر‪َ ،‬ق َ‬
‫الرياء وهو ِإرَادةُ َنْف ِع الد ْنيا ِبعم ِل ِال ِ‬
‫َخ َرِة‪ ،‬ثُ َم‬ ‫ال ْخ ِ‬ ‫ض ُد ِ‬ ‫امل‪ ،‬و ِ‬ ‫ِ‬ ‫ِ‬
‫َ ََ‬ ‫َلص ِ َ ُ َ ُ َ َ‬ ‫ان اَْل َك ُ َ‬ ‫ُكل َها‪َ ،‬و َه َذا ُه َو اَْلَبَي ُ‬
‫ض ِإ َرَادةُ َنْف ِع الد ْنَيا لَ َغ ْي ُر‪َ ،‬والته ْخلِي ُ‬
‫ط ِإ َرَادةُ َنْف ِع‬ ‫ِ ٍ‬
‫ض‪َ ،‬وِرَيا ُء تَ ْخليط‪َ ،‬واَْل َم ْح ُ‬ ‫ان‪ِ :‬رَيا ٌء هم ْح ٌ‬ ‫ض ْرَب ِ‬ ‫ِ‬
‫الريا ُء َ‬
‫الد ْنيا وال ِ‬
‫َخ َرِة"‪.‬‬ ‫َ َ‬
‫الر ِاوي‪،‬‬ ‫الس ََل ُم‪ِ (( :‬من َقْلِب ِه أ َْو َنْف ِس ِه)) ِب َم ْع َنى َش ٍك ِم َن ه‬
‫الص ََلةُ َو ه‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫يل الته ْأ ِك ِيد َك َما ِفي َق ْولِ ِه‬
‫اق‪َ (( :‬خالِصا ِم ْن َقب ِل َنْف ِس ِه))‪ ،‬وَذ َكر َذلِ َك َعَلى سِب ِ‬
‫َ‬ ‫َ َ‬ ‫ْ‬ ‫ف ِفي ِ‬
‫الرَق ِ‬ ‫ولِْلمصَن ِ‬
‫َ َُ‬
‫يث دلِيل عَلى ِا ْشتَر ِ‬ ‫ِ ِ‬ ‫تَ َعاَلى‪َ ﴿ :‬فِإهن ُه ِآثم َقْلَب ُه﴾‪َ ،‬ه َذا ِلَ هن م َع ِد َن ِْ‬
‫ال ْخ ََل ِ‬
‫اط‬ ‫َ‬ ‫ص اْلَقْل ُب‪َ ،‬وِفي َه َذا اْل َحد َ ٌ َ‬ ‫َ‬ ‫ٌ‬
‫الشه َاد ِة لِتَ ْعِب ِِ‬
‫يره ِباْلَق ْو ِل‪.‬‬ ‫ه‬ ‫الهن َ ِ ِ‬
‫ط ِق ب َكل َمتَي َ‬

‫ان‬‫يم ِ‬ ‫اء ِفي أَْرَك ِ‬

‫ان اَ ِْل َ‬ ‫َما َج َ‬
‫ان ِهي َج َو ِان ُب‬ ‫ان ِْ‬
‫ال ْي َم ِ‬ ‫ان"‪َ ،‬فأَ ْرَك ُ‬‫يم ِ‬ ‫اء ِفي أَْرَك ِ‬
‫ان اَ ِْل َ‬
‫ِ‬ ‫ه‬
‫ال الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬ما َج َ‬
‫َوَق َ‬
‫َ‬
‫اع ُد َها اَهلِتي ُيَق ِوي ِبها‪ ،‬وَقال ه‬
‫الش ْي ُخ َر ِح َم ُه للاُ تَ َعاَلى‪َ " :‬وِفي َص ِحي ِح‬ ‫ان اَهلِتي يُقوم ِبها وَقو ِ‬ ‫ِْ‬
‫ال ْي َم ِ‬
‫ُ َ َ َ‬ ‫َ ُ َ َ َ‬
‫ال ِح َ‬ ‫ِ َّ‬ ‫َن َرسول َّ ِ َّ‬ ‫َّ ِ ِ‬ ‫ِ‬
‫ين َسأََل ُه‬ ‫ّللا َعَل ْيه َو َسل َم َق َ‬ ‫ّللا َصلى َّ ُ‬ ‫ّللا َعْن ُه أ َّ ُ َ‬ ‫ُم ْسلم َعن ُع َمَر ْب ِن اْل َخطاب َرض َي َّ ُ‬
‫اري َع ْن أَِبي‬ ‫اب َرَواهُ اْل ُب َخ ِ‬ ‫ور ِفي مَق ِدم ِة اْل ِكتَ ِ‬
‫يث اْل َم ْذ ُك ِ‬‫ان"‪ ،‬أَي ِإ َشارةٌ ِب ِه ِإَلى اْلح ِد ِ‬
‫يم ِ‬ ‫يل َعن ِ‬ ‫ِ‬
‫ُ َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫اْل َ‬ ‫ج ْب ِر ُ‬
‫ان؟" َك َما ِفي ِرَو َاي ِة‬ ‫اب ِح ْي َن َقال ِج ْب ِري ٌل‪َ " :‬فأَ ْخَب َرِني َع ِن ِْ‬
‫ال ْي َم ِ‬ ‫َ‬
‫ط ِ‬‫ُه َرْي َرةَ َو ُم ْسلِ ٌم َع ْن ُع َمر ْب ِن اْل َخ َ‬
‫ان؟"‬‫ال ْي َم ُ‬‫ارِي‪َ :‬قال ِج ْب ِريل‪"َ :‬يا َرسول للاِ ما ِْ‬ ‫ُم ْسلِ ٍم‪َ ،‬وِفي ِرَو َاي ِة اْل ُب َخ ِ‬
‫َ‬ ‫ُ ُ‬ ‫ُ‬ ‫َ‬
‫اَّلل َو َم َال ِئ َك ِت ِه‬
‫الس ََلم‪(( :‬أَن ُتؤ ِمن ِب َّ ِ‬
‫َ‬
‫ِ‬
‫يل َعَل ْيه ه ُ‬
‫ِِ‬ ‫ِ ه‬
‫صلى للاُ َعَل ْيه َو َسل َم َج َوابا لج ْب ِر َ‬
‫وَقال الهنِبي ه‬
‫َ‬ ‫َ َ‬
‫الس ََل ُم‪:‬‬ ‫الص ََلةُ َو ه‬ ‫اآلخ ِر َوُتؤ ِم ُن ِباْلَق ْد ِر َخ ْي ِرِه َو َش ِرِه))‪َ ،‬ف َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫وُك ُت ِب ِه ورسلِ ِه واْليومِ ِ‬
‫َ ُ ُ َ َْ‬ ‫َ‬
‫صَف ِ‬
‫ات اْل ُكم ِ‬ ‫صف ِب ِ‬ ‫ِ‬ ‫ِ‬ ‫اّلِلِ هو الته ِ‬ ‫((أَن تؤ ِمن ِب ه ِ‬
‫ال‪َ ،‬مَن ِزهٌ َع ْن‬ ‫َ‬ ‫يق ِب ُو ُجوِده َوأَهن ُه ُمتَ ٌ‬ ‫صد ُ‬ ‫ْ‬ ‫ان ب ه ُ َ‬
‫ال ْيم ُ ِ‬
‫ِ‬
‫اّلِل))‪َ ،‬و ْ َ‬ ‫ُ َ‬
‫صَفا ِت الهنْق ِ‬
‫ص‪.‬‬ ‫ِ‬
‫الد ْي ِن ِبَق ْولِ ِه‪"َ :‬وِا ْعتََق ُد أَ هن‬
‫ورِي ِ‬ ‫الض ُر ِ‬
‫يب ه‬ ‫اّلِلِ ِفي تَْق ِر ِ‬
‫ان ِب ه‬ ‫ودي ِْ‬
‫ال ْي َم َ‬
‫ِ‬ ‫ه‬
‫َوَبهي َن الش ْي ُخ َع ْب ُد للا ْب ُن ُف ُ َ‬
‫ود َل أَهو َل َل ُه َوَل أَ ِخ َر َل ُه‪َ ،‬ل ْي َس َك ِم ْثلِ ِه َشي ٌء‪َ ،‬ل ْي َس ِب ِج ْرٍم َوَل ِفي ِج َه ٍة َغِني َع ِن اْل َم َح ِل‬ ‫للاَ َم ْو ُج ٌ‬
‫ْ‬
‫صَف ِات ِه َوأَ ْف َعالِ ِه َل ِف ْع ٌل لِ َشي ٍء ِم َن اْل َخْل ِق َل‪ ،‬تَ ْح ِر ُق َن ٌار‪َ ،‬وَل َي ْش َب ُع‬ ‫احٌد ِفي َذ ِات ِه و ِ‬
‫َ‬
‫اع ِل‪ ،‬و ِ‬
‫َ‬
‫الف ِ‬
‫َو َ‬
‫ْ‬
‫ين‪َ ،‬فاْل ُكل ِف ْع ُل للاِ َيْف َعلُ ُه ِع ْن َد َها َل ِب َها‪ ،‬اْلَق ِاد ُر َعَلى ُك ِل ُم ْم ِك ٍن اَهل ِذي َل َي ُكو ُن‬ ‫طعام‪ ،‬وَل يْق َ ِ‬
‫ط ُع س ِك ٌ‬ ‫ََ ٌ َ َ‬
‫الس ِميع ِب ُك ِل موجوٍد َل ِبأُ ُذ ٍن‪ ،‬اْلب ِ‬ ‫هِ‬ ‫ٍ‬ ‫هِ‬
‫ص ُير‬ ‫َ‬ ‫َْ ُ‬ ‫وت‪ ،‬ه ُ‬ ‫ِإ هل َما أَ َرَاد اَلذي َل َي ْج َه ُل ُك هل َش ْيء‪ ،‬اَْل َحي اَلذي َل َي ُم ُ‬
‫اب‬ ‫ه‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ٍ هِ‬ ‫ِب ُك ِل َم ْو ُجوٍد َل ِب َح َد َق ٍة‪ ،‬اْل ُمتَ َكهلم َل ِبلِ َس ٍ‬
‫ص ْوت‪ ،‬اَلذي َل َيج ُب َعَل ْيه َف َع َل ُك هل َش ْيء‪َ ،‬فالث َو ُ‬ ‫ان َوَل َ‬ ‫ُ‬
‫الش ْي ُخ ِفي ُكتُِب ِه ِم ْث ُل ُع ْم َد ِة‬ ‫اب والسهن ِة َكما َبهيَن ُه ه‬
‫َ‬
‫ِ ِ ِ‬ ‫ِ‬
‫اب ب َع ْدله"‪َ ،‬وُكل َذل َك َي ْثَب ُت باْلكتَ َ‬
‫ِمن َفضلِ ِه واْل ِعَق ِ ِ ِ‬
‫ُ‬ ‫ْ ْ َ‬
‫ان‬‫ال ْخ َو ِ‬ ‫اء السهن ِة وِإ ْخم ِاد اْلِب ْد َع ِة و َشم ُس ِْ‬ ‫اء و ِمرِآة الط ََل ِب وِإحي ِ‬
‫َ َْ‬
‫ِ‬ ‫ِ‬
‫ين َواْل ُم ْحتَ ِرِف ْي َن َو ُع ْم َدة اْل ُعَل َم َ ْ‬
‫ِ‬
‫اْل ُمتَ َعِبد َ‬
‫َ ْ‬ ‫َ َ‬
‫ان َو َغ ْي ِرَها‪.‬‬
‫ول ْالَْدَي ِ‬ ‫ض ُيئو َن ِب ِه ِفي أُص ِ‬ ‫يستَ ِ‬
‫ُ‬ ‫َْ‬
‫يق‬ ‫الس ََلم‪(( :‬وم ََلِئ َكِت ِه))‪ ،‬اَ ِْليمان ِباْلم ََلِئ َك ِة هو الته ِ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫صد ُ‬ ‫ْ‬ ‫َُ‬ ‫َ‬ ‫َْ ُ‬ ‫ََ‬ ‫الص ََلةُ َو ه ُ‬
‫وح ِانيو َن‪َ ،‬ل ْي َس ِب َذ َك ٍر‬ ‫﴿عب ٌاد م ْكرمون﴾‪ ،‬وهم ن ِ‬ ‫بوجوِد ِهم وأَهنهم َكما وصَفهم للا تَعاَلى‪ِ :‬‬
‫ورانيو َن ُر َ‬ ‫َ ُ َ َ ُْ ُ َ‬ ‫َ‬ ‫َُ ُ ْ َ ُ ْ َ َ َ ُ ْ ُ َ‬
‫َّللاُ تَ َعاَلى ِلَهن ُه ْم َي ِز ُيدو َن أََبدا َوَل‬
‫ف َع هد َد ُه ْم ِإ هل ه‬ ‫ِ‬
‫َوَل أُْنثَى َل َي ْأ ُكلُو َن َوَل َي ْش َرُبو َن َوَل ُيَناك ُحو َن‪َ ،‬ل َي ْع ِر ُ‬
‫ِك ِإ هل ُه َو﴾‪َ ،‬وَق هد َم اْل َم ََلِئ َك َة َعَلى اْل ُكتُ ِب َوالرُس ِل‬ ‫ود َرب َ‬ ‫َّللاُ تَ َعاَلى‪َ ﴿ :‬و َما َي ْعَل ُم ُج ُن َ‬ ‫ال ه‬ ‫صو َن‪َ ،‬ق َ‬
‫ِ‬
‫َي ْنق ُ‬
‫ول‪َ ،‬وَل ْي َس ِف ْي ِه ُمتَ َم ِس ٌك‬ ‫الرس ِ‬ ‫ِ ِ ِ ِ‬ ‫ِ ِ‬
‫ظ ار َللت ْرتيب اْل َواق ِع‪ ،‬لَهن ُه ُس ْب َح َان ُه َوتَ َعاَلى أَ ْرَس َل اْل َمَل َك باْلكتَاب إَلى ه ُ‬
‫َن َ ه ِ ِ‬
‫ول‪.‬‬‫الرس ِ‬
‫ض َل اْل َمَل َك َعَلى ه ُ‬ ‫لِ َمن َف ه‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َقال ه‬
‫ان اْلُف ََلني اْلَب ْرَنا ِوي في اْل َم ْن َه ِج اْلَف ِريد‪َ " :‬وَن ْعتََق ُد إ هن ج ْبر َ‬
‫يل‬ ‫الش ْي ُخ ُم َح همٌد اْل َوالي ْب ُن ُسَل ْي َم َ‬ ‫َ‬
‫يل َعَل ْي ِه‬ ‫ال اْلو ِح ِي‪ ،‬وهو روح ِاني‪ ،‬ونعتَِقد ِإ هن ِم َ ِ‬
‫يكائ ُ‬ ‫ََْ ُ‬ ‫َ َُ ُ َ‬
‫ِ ِ ِ ِِ ِ‬
‫ان َعَلى اْل َم ََلئ َكة ُم َوك ٌل بإ ْن َز َ‬ ‫طٌ‬ ‫الس ََل ُم ُسْل َ‬‫َعَل ْي ِه ه‬
‫يل َعَل ْي ِه ه‬ ‫ِ ِ ِ ِ‬ ‫اء‪ ،‬وهو ر ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫الس ََل ُم‬ ‫وحاني‪َ ،‬وَن ْعتَق ُد إ هن ا ْس َراف َ‬ ‫ان َعَلى اْل َم ََلئ َكة ُم َو ِك ٌل ِب َكْيل اْل َم َ ُ َ ُ َ‬ ‫طٌ‬ ‫الس ََل ُم ُسْل َ‬
‫ه‬
‫الس ََل ُم‬‫ان َعَلى اْل َم ََلِئ َك ِة ُم َو ِك ٌل بالهنَف ِخ ِفي الص َوِر‪َ ،‬و ُه َو َك ُروبِي‪َ ،‬وَن ْعِت ِق ُد ِإ هن ِع ْزَرِائي َل َعَل ْي ِه ه‬ ‫طٌ‬ ‫ُسْل َ‬
‫ان‬‫طٌ‬ ‫ض ْال َْرَوا ِح‪َ ،‬و ُه َو َك ُروبِي‪َ ،‬وَن ْعتَِق ُد ِإ هن َمالِكا َعَل ْي ِه ه‬
‫الس ََل ُم ُسْل َ‬ ‫ان َعَلى اْلم ََلَئ َك ِة مو ِك ٌل ِب َق ْب ِ‬
‫َُ‬ ‫َ‬ ‫طٌ‬ ‫ُسْل َ‬
‫الس ََل ُم‬‫ض َوا َن َعَل ْي ِه ه‬ ‫ِ‬ ‫ان‪ ،‬جارنا ه ِ‬
‫َّللاُ م ْن َها‪َ ،‬و ُه َو َك ُروبِي‪َ ،‬وَن ْعتَق ُد ِإ هن ِر ْ‬ ‫ان الن َير ِ َ َ َ‬
‫عَلى اْلم ََلِئ َك ِة مو ِكل ِب ِخ َز ِ ِ‬
‫َُ ٌ‬ ‫َ‬ ‫َ‬
‫وح ِاني‪،‬‬ ‫ِِ‬ ‫اكِنها ِبَف ِ ِ‬ ‫ِ‬ ‫ان‪ ،‬جعْلنا ه ِ‬ ‫ان َعَلى اْل َم ََلِئ َك ِة ُم َو ِك ٌل ِب َخ َز ِ‬
‫ضله َوَر ْح َمته‪َ ،‬و ُه َو ُر َ‬ ‫َّللاُ م ْن َس َ ْ‬ ‫ان اْل َجَن ِ َ َ َ‬ ‫طٌ‬ ‫ُسْل َ‬
 ‫َج ِل َخ ِطَيِت ِهما م َع ه‬
‫الزْه َرِة‪َ ،‬فَق ْد َكهف َر‪َ ،‬ب ْل ُه ْم‬ ‫ِ‬ ‫ان ِبأ َْر ِ‬ ‫ِ‬
‫َ َ‬ ‫ض َه َذا ل ْ‬ ‫وت ُي َع َذ َب ِ‬‫َو َم ُار َ‬ ‫وت‬‫َو َم ْن ا ْعتََق َد ِإ هن َه ُار َ‬
‫يم ُه‪".‬‬ ‫ِ‬
‫َوتَ ْعظ َ‬ ‫َّللاِ َي ِج ُب تَ ْوِق َيرُه ْم‬
‫ُرُس ُل ه‬
‫يق ِبأَهن َها َك ََل ُم‬ ‫اليمان ِب ُكتُ ِب للاِ الته ِ‬ ‫ِ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫صد ُ‬ ‫ْ‬ ‫الس ََل ُم‪َ (( :‬وُكتُِبه))‪َ ،‬و ِْ ْ َ ُ‬ ‫الص ََلةُ َو ه‬
‫اّلِلِ وما أ َْن ِزل ِإَلى ِإب ار ِه ِ ِ‬ ‫ِ‬ ‫ِ‬
‫اق‬
‫يل َوإِ ْس َح َ‬ ‫يم َوا ْس َمع َ‬‫َْ َ‬ ‫َ‬ ‫َّللاُ تَ َعاَلى‪﴿ :‬آ َمهنا ب ه َ َ‬ ‫ال ه‬ ‫ض َمَن ْت َها َحق‪َ ،‬ق َ‬ ‫للا َوأَ هن َما تَ َ‬
‫َح ٍد ِم ْن ُه ْم‬
‫ِق َب ْي َن أ َ‬‫يسى َو َما أُوِت َي الهنِبيو َن ِمن هرِب ِه ْم لَ ُنَفر ُ‬ ‫ِ‬
‫وسى َوع َ‬
‫ِ‬
‫َس َباط َو َما أُوت َي ُم َ‬
‫ويعُقوب وال ِ‬
‫ََْ َ َ ْ‬
‫الش ْي ُخ ُم َح همٌد اْل َوالِي ْب ُن‬ ‫َّللا تَ َعاَلى ِم َائ َة وأَ ْرَب َع ِة اْل ُكتُ ِب ال هسم ِاوهي ِة‪ ،‬وَقال ه‬ ‫ِ‬
‫َ َ‬ ‫َ‬ ‫َ‬ ‫َوَن ْح ُن َل ُه ُم ْسل ُمو َن﴾‪َ ،‬فأ َْن َزَل ه ُ‬
‫الس ََل ُم‪،‬‬‫ئت َعَل ْي ِه ه‬ ‫ِ‬
‫ين َعَلى الهنِب ِي ش َ‬
‫ِ‬ ‫ان‪" :‬أُْن ِزَل َع َش َرةٌ َعَلى الهنِب ِي آ َد َم َعَل ْي ِه ه‬
‫الس ََل ُم‪َ ،‬وأ ُْن ِزَل َخ ْمس ٌ‬ ‫ُسَل ْي َم َ‬
‫يم َعَل ْي ِه ه‬
‫الس ََل ُم‪َ ،‬وأ ُْن ِزَل‬ ‫هِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫يس َعَليه ال هس ََل ُم‪َ ،‬وأ ُْنزَل َع َش َرةٌ َعَلى النب ِي إ ْب َراه َ‬ ‫َوأ ُْن ِزَل َع َش َرةٌ َعَلى الهنِب ِي ِإ ْد ِر َ‬
‫الس ََل ُم‪َ ،‬وأُْن ِزَل‬ ‫وسى َعَل ْي ِه ه‬ ‫ِ‬ ‫ه‬ ‫ِ‬
‫ور َعَلى الهنب ِي َدا ُووُد َعَل ْيه ال هس ََل ُم‪َ ،‬وأ ُْن ِزَل الت ْوَارةُ َعَلى الهنب ِي ُم َ‬
‫ِ‬ ‫ه‬
‫الزُب ُ‬
‫َّللاُ َعَل ْي ِه َو َسهل َم‬
‫صهلى ه‬ ‫ٍ‬ ‫ِِ‬
‫ان َعَلى َنبيَنا ُم َح همد َ‬ ‫يل َعَلى الهنِب ِي ِع ْي َسى َعَل ْي ِه ه‬
‫الس ََل ُم‪َ ،‬وأ ُْن ِزَل اْلُف ْرَق ُ‬ ‫ِ ِ‬
‫ْال ْنج ُ‬
‫ف َك هرَم"‪.‬‬‫َو َش هر َ‬
‫ص ِاد ُقو َن‬ ‫التهص ِد ُ ِ‬
‫يق بأَهن ُه ْم َ‬ ‫ْ‬ ‫ان ِبالرُس ِل‪:‬‬
‫اَ ِْل ْي َم ُ‬ ‫الس ََل ُم‪َ (( :‬وُرُسلِ ِه))‪،‬‬ ‫َو َم ْع َنى َق ْوِل ِه َعَل ْي ِه ه‬
‫الص ََلةُ َو ه‬
‫اء ِب َذلِ َك ِفي‬‫ال ْكِتَف ِ‬
‫عَلى ِْ‬
‫َ‬ ‫َواْل ُكتُ ِب َوالرُس ِل‬ ‫ال ِفي اْل َم ََلِئ َك ِة‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬
‫يما أَ ْخَب ُروْا به َع ِن للا‪َ ،‬وَد هل ْال ْج َم ُ‬ ‫فَ‬
‫ِ‬
‫ين‪َ ،‬قال ه‬
‫الش ْي ُخ‬ ‫َ‬ ‫ان ِب ِه َعَلى الته ْعِي ِ‬ ‫يل‪ِ ،‬إ هل من ثُِب َت تَس ِمهيتُ ُه َف َي ِج ُب ِْ‬
‫ال ْي َم ُ‬ ‫ْ‬ ‫َ‬
‫صٍ‬ ‫ان ِب ِهم ِمن َغي ِر تَْف ِ‬
‫ال ْي َم ِ ْ ْ ْ‬ ‫ِْ‬
‫ِ‬ ‫ٍِ ِ‬ ‫ان‪ِ" :‬إهنما َجمع الرسل لَِي ََل َيتَو َهم ِإ هن ِ‬ ‫ِ‬
‫َّللاُ‬
‫ال ه‬ ‫ان ِب َواحد م ْن ُه ْم َي ْكف َ‬
‫يك‪َ ،‬ق َ‬ ‫ال ْي َم َ‬ ‫َ ُ‬ ‫َ ََ ُ َ‬ ‫ُم َح همٌد اْل َوالي ْب ُن ُسَل ْي َم َ‬
‫ُم ْرَسَل‪َ ،‬وإِ َذا ُسِئْل َت َع ِن‬ ‫ِق َب ْي َن أَ َح ٍد ِم ْن ُرُسلِ ِه﴾‪َ ،‬وُكل ُم ْرَس ٍل‬
‫َنِبي َوَل ْي َس ُكل َنِب ٍي‬ ‫تَ َعاَلى‪َ ﴿ :‬ل ُنَفر ُ‬
‫يء‬ ‫ِ‬
‫ول َيج ُ‬ ‫الرُس ُ‬
‫اء ه‬ ‫َوإِ َذا َج َ‬ ‫َيُق ِوي ِدين َم ْن َقْبَل ُه‪،‬‬
‫النِبي اَهل ِذي ِإ َذا َنَبي‬
‫ول‪َ ،‬فُقل‪ِ " :‬‬
‫ْ‬
‫الرس ِ‬ ‫ِ‬ ‫ِق‬
‫اْلَف ْر َب ْي َن الهنب ِي َو ه ُ‬
‫َ‬
‫ظوا ِهرهم َك َ ِ‬ ‫ٍِ ِ‬
‫ظ َواه ِر َبِني آدمٍ‪ ،‬لِ ُي ْم ِك َن ُه ْم ْال ْ‬
‫َخ ُذ‬ ‫اء َعَلى َخْلَق ْي ِن‪ُ ُ َ َ ،‬‬ ‫ِ‬ ‫ِب َش ِرٍع َجديد َوَي ْنس ُخ َش ِر َ‬
‫يع َة َو َج َد َها ْال َْنبَي َ‬
‫َخ ُذ ع ِن اْلم ََلِئ َك ِة‪ ،‬وع هددهم ِم َائ ُة اَل ٍ‬ ‫ِ ِ ِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ف َوأ َْرَب َع ُة‬ ‫َ َ ُ ُْ‬ ‫َ‬ ‫م ْن ُه ْم‪َ ،‬وَب َواط ُن ُه ْم ك َب َواط ِن اْل َم ََلئ َكة‪ ،‬ل ُي ْمك َن ُه ْم ْال َ َ‬
‫ِ ِ‬ ‫عَلي ِه ْال ِ‬ ‫يح اَهل ِذي َدهل ْت‬ ‫ِ ِ‬ ‫َو ِع ْش ُرو َن اََلفا َعَلى َما َيُقوُلو َن‪،‬‬
‫يح ُة‪َ ،‬وِق َ‬
‫يل َل‬ ‫َحادي ُث الصح َ‬ ‫َ‬ ‫َْ‬ ‫َو ُه َو الصح ُ‬
‫َّللاُ تَ َعاَلى‪:‬‬
‫ال ه‬ ‫ِ‬ ‫ِِ‬ ‫ان ِم ْن ُه ْم‪ ،‬أَ ْو َي ْد ُخ ُل‬ ‫صى َع هد َد ُه ْم لِ َي ََل َي ْخ ِرُج ِف ْي ِه ْم‬
‫فيه ُم َم ْن َل ْي َس م ْن ُه ْم‪َ ،‬ق َ‬ ‫َم ْن َك َ‬ ‫َي ْح َ‬
‫ص َعَل ْي َك﴾‪َ ،‬و َع هد ُد الرُس ِل ِم ْن ُه ْم ثَ ََل ُث ِم َائ ٍة َوثَ ََل ُث‬ ‫ِ‬
‫صَنا َعَل ْي َك َو ِم ْن ُه ْم َم ْن َل ْم ُنَقص ْ‬ ‫صْ‬ ‫َق ه‬ ‫﴿ ِم ْن ُه ْم َم ْن‬
‫اْل َم ْش ُه ِ‬
‫ور"‪.‬‬ ‫َع َش َرٍة َعلى‬
‫ِلَهنه ِ‬
‫آخ ُر أََيا ِم‬ ‫ُ‬ ‫ِقْي َل َل ُه َذلِ َك‬ ‫الس ََلم‪(( :‬واْليو ِم ِ‬
‫الخ ِر))‪َ ،‬فأَهن ُه‬ ‫ص ََلةُ َو ه ُ َ َ ْ‬ ‫َق ْولِ ِه َعَل ْي ِه ال ه‬ ‫َو َم ْع َنى‬
‫ات‬‫اء ْالَمو ِ‬
‫َْ‬
‫ِإحي ِ‬
‫َْ‬ ‫َيَق َع ِف ْي ِه ِم ْن‬ ‫يق ِب َما‬ ‫ان ِب ِه الته ِ‬
‫صد ُ‬‫ْ‬
‫ود ِة‪ ،‬واْلم َارُد ِب ِْ‬
‫ال ْي َم ِ‬ ‫ِ ِ‬
‫الد ْنيا أَو ِ‬
‫ْالَْزمَنة اْل َم ْح ُد َ َ ُ‬
‫آخ ُر‬ ‫َ ْ‬
‫ور‬ ‫اط َواْل َجهن ِة َوالهن ِ‬
‫ار َو َغ ْي ِر َذلِ َك ِم ْن أُ ُم ِ‬ ‫الشَف ِ ِ‬
‫الصر ِ‬
‫اعة َو َ‬
‫طِ‬
‫اء اْل ُكتُ ِب واْل َح ْو ِ‬
‫ض َو ه َ‬ ‫َ‬ ‫اب َواْل ِم ْي َز ِ‬
‫ان َوِا ْع َ‬ ‫واْل ِحس ِ‬
‫َ َ‬
‫ات‪.‬‬ ‫السم ِعي ِ‬ ‫ِ‬
‫اْل ُم َغ ْيَبات َو ه ْ َ‬
‫الس ََل ُم‪َ (( :‬وتُؤ ِم ُن ِباْلَق ْد ِر َخ ْي ِِره َو َش ِِره)) َواْل ُم َرُاد أَ هن للاَ تَ َعاَلى‬
‫الص ََلةُ َو ه‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫اء َوأَ ْزَم َان َها َقْب َل ِإ ْي َج ِاد َها‪ ،‬ثُ هم أَ ْو َج ُد َما َسَب َق ِفي ِعْل ِم ِه أَهن ُه ُي ْو ِج ُد‪َ ،‬ف ُكل ُم ْح َد ٍث‬
‫عَلم مَق ِادير ْالَ ْشي ِ‬
‫َ‬ ‫ََ َ َ‬
‫ان‬ ‫ِ‬ ‫ين اْلَق ْ ِ ِ‬‫اه ِ‬ ‫ص ِادر عن ِعْل ِم ِه وُقدرِت ِه وِإرادِت ِه‪ ،‬ه َذا هو اْلمعُلوم ِمن ال ِدي ِن باْلبر ِ‬
‫طعَية‪َ ،‬و َعَل ْيه َك َ‬ ‫َ َُ َ ْ ُ َ ْ َ َ َ‬ ‫َ َْ َ َ َ‬ ‫َ ٌ َْ‬
‫ان ِفي اْل َم ْن َه ِج اْلَف ِر ِيد‪:‬‬ ‫الش ْي ُخ ُم َح همٌد اْل َوالِي ْب ُن ُسَل ْي َم ِ‬
‫ين‪َ ،‬قال ه‬
‫َ‬
‫ِ‬
‫ار التهاِبع َ‬ ‫الص َح َاب ِة َو ِخَي ِ‬
‫ف ِم َن ه‬ ‫السَل ُ‬
‫ه‬
‫اّلِلِ و ِْ‬ ‫ال ْيم ُ ِ‬ ‫ِ‬ ‫ِ‬ ‫َن ِْ‬‫ص ِد ْق ِب َوا ِح ٍد ِم هما ُذ ِك َر َل ْن َي ُك ْن ِمَنا ِل ه‬
‫ال ْي َمان‬ ‫ان ب ه َ‬ ‫ان أ َْرَك ُان ُه سهن ٌة‪َ ْ :‬‬ ‫ال ْي َم َ‬ ‫" َف َم ْن َل ْم ُي َ‬
‫ان ِباْلَق ْد ِر‪".‬‬ ‫ان ِباْلَيو ِم ْال ِخ ِر‪ ،‬و ِْ‬ ‫ان ِباْل ُكتُ ِب ه ِ ِ‬ ‫ان ِباْلم ََلِئ َك ِة و ِْ‬ ‫ِ ِ ِ ِ‬
‫ال ْي َم ُ‬ ‫َ‬ ‫الس َم ِاوَية َو ْال ْي َم ُ ْ‬ ‫ال ْي َم ُ‬ ‫َ‬ ‫ب ْال َْنبَياء َو ْال ْي َم ُ َ‬

‫ان َوُن ْق َص ِان ِه‬

‫يم ِ‬ ‫ِ‬ ‫ما ج ِ‬
‫اء في ِزَي َادة اَ ِْل َ‬
‫َ َ َ‬
‫ان َوُن ْق َص ِان ِه"‪َ ،‬ف ِزَي َادةُ ِْ‬
‫يم ِ‬ ‫ِ‬ ‫الشي ُخ ر ِحمه للا تَعاَلى‪" :‬ما ج ِ‬
‫ال ه ْ َ َ ُ ُ َ‬
‫ال ْي َم ِ‬
‫ان‬ ‫اء في ِزَي َادة اَ ِْل َ‬ ‫َ َ َ‬ ‫َوَق َ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ال تَ َعاَلى‪:‬‬
‫اب َق َ‬ ‫ص ُان ُه في َغ ْي ِر ا ْلَْنِبَياء َواْل َم ََلئ َكة ثَاِب ٌت ِباْلكتَاب َوالسهنة َوا ِْل ْج َما ِع‪َ ،‬وأَ هما اْلكتَ ُ‬
‫َوُنْق َ‬
‫ال تَ َعاَلى‪َ ﴿ :‬فأَ هما هال ِذي َن‬
‫يمانا﴾ َوَق َ‬
‫ِ‬
‫آم ُنوا إ َ‬
‫ين َ‬
‫هِ‬
‫ال تَ َعاَلى‪َ ﴿ :‬وَي ْزَد َاد الذ َ‬ ‫﴿لَِي ْزَد ُادوا ِإيمانا مع ِإ ِ ِ‬
‫يمانه ْم﴾ َوَق َ‬ ‫َ ََ َ‬
‫صهلى للاُ َعَل ْي ِه‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ول للا َ‬ ‫يمانا﴾‪َ ،‬وأَ هما السهن ُة َفَق ْد َسأَ َل ا ْب ُن ُع َمر َرض َي للاُ َع ْن ُه َرُس َ‬ ‫آم ُنوا َف َزَاد ْت ُه ْم إ َ‬
‫َ‬
‫احَب ُه‬ ‫الس ََلم‪َ(( :‬نعم‪ ،‬ي ِز ُيد حتهى ي ْد ِخل ص ِ‬
‫ُ َ َ‬ ‫َْ َ‬ ‫الص ََلةُ َو ه ُ‬ ‫ال َعَل ْي ِه ه‬ ‫ص؟" َفَق َ‬
‫ِ‬
‫ان َي ِز ُيد َوَي ْنق ُ‬ ‫وسهلم‪ِْ " :‬‬
‫ال ْي َم ُ‬ ‫ََ َ‬
‫الشي ُخ ِإب ار ِهيم بن ه‬
‫اللَق ِاني اْل َمالِ ِكي‬ ‫ِ‬ ‫ِ‬
‫ال ه ْ ْ َ ُ ْ ُ‬ ‫ِ‬
‫صاحُب َه الهنا َر))‪َ ،‬وأَ هما ْال ْج َماعُ َق َ‬ ‫ص َحتى ُي ْدخ َل َ‬
‫اْل َجهن َة‪ ،‬وَينَق ُ ه‬
‫َ‬
‫ِفي َج ْو َه َرِة التهْو ِح ِيد‪:‬‬
‫ان‪".‬‬ ‫اع ُة ِْ‬
‫ال ْن َس ِ‬ ‫ط َ‬‫ِب َما تَ ِز ُيد َ‬ ‫*‬ ‫ال ْي َم ِ‬
‫ان‬ ‫"و ِ‬
‫رج َح ْت زَيادةُ ِْ‬
‫ُ‬
‫ص‬ ‫ِ‬
‫ان َوَي ْنق ُ‬ ‫اع ِة ِْ‬
‫ال ْن َس ِ‬ ‫ط َ‬ ‫ِب َسهب ِب ِزَيا َد ِة َ‬ ‫اء ِإ هن ِْ‬
‫ال ْي َما َن َي ِز ُيد‬ ‫معناه رجح جماع ٌة ِمن اْلعَلم ِ‬
‫َ َْ ُ َ َ َ َ َ َ َ ُ َ‬
‫ص ِان ِه َعَلى ثَ ََلثَ ِة أَ ْق َسا ٍم‪:‬‬
‫ان َوُنْق َ‬ ‫اء أَ ْم َر ِزَي َاد ِة‬
‫ِْ‬
‫ال ْي َم ِ‬ ‫ِ‬ ‫ط ِِ‬
‫اعته‪َ ،‬فْلَي ْنَقس ُم اْل ُعَل َم ُ‬ ‫ص َ َ‬ ‫ان ِبسهب ِب َنْق ِ‬
‫ْال ْي َم ُ َ‬
‫ِ‬
‫ِ‬ ‫هِ‬ ‫ِ‬ ‫ال ْن ِ ِ‬ ‫ان ِْ‬ ‫ِ‬
‫ص َو ُه َو‬ ‫س َواْلج ِن‪َ ،‬فَق ْد َذ َك ْرَنا َد َلئَل ُه‪َ ،‬والثاني َل َي ِز ُيد َوَل َي ْنق ُ‬ ‫ص‪َ ،‬و ُه َو ِإ ْي َم ُ‬‫ْالُْوَلى َي ِز ُيد َوَي ْنق ُ‬
‫صو َن‬ ‫ِِ‬ ‫الطِب ِ‬
‫ِإيمان اْلم ََلِئ َك ِة ِلَ هن ِإيمانهم جبلِي ِبأَص ِل ه‬
‫ال تَ َعاَلى ف ْيه ْم‪َ ﴿ :‬ل َي ْع ُ‬
‫يعة َل َيتََف هاو ُت‪َ ،‬فَق ْد َق َ‬ ‫َ‬ ‫ْ‬ ‫ْ َ َ ُ ْ ََ‬ ‫َْ ُ َ‬
‫َم َرُه ْم َوَيْف َعلُو َن َما ُي ْؤ َم ُرو َن﴾‪.‬‬
‫َّللاَ َما أ َ‬
‫ه‬
‫ان اْل َم ََلِئ َك ِة ِلَهن ُه ْم َل‬ ‫ص ِإ ْي َم ُ‬
‫ِ‬ ‫اليمان ِبسهب ِب نْق ِ ه ِ‬
‫ص الطا َعة َف ََل َي ْنق ُ‬ ‫َ‬ ‫ص ْ َْ َ َ‬
‫َفِإ َذا ثََب َت أَ ْن َي ْن ِق َ ِ‬
‫ِ‬ ‫ص َف ََل َيْقَب ُل ِ‬ ‫ِ‬ ‫ا‬
‫ض‬ ‫ف َب ْع ُ‬ ‫الزَي َادةَ‪َ ،‬وَلك َن اَ ْخَتَل ُ‬ ‫ض اْل ُعَل َماء ُكل َما َل َيْقَب ُل الهنْق َ‬ ‫صو َن َقطا‪َ ،‬وَق َ‬
‫ال َب ْع ُ‬ ‫َي ْع ُ‬
‫ِ‬ ‫ِ ِ‬ ‫اء ِفي َذلِك َكال هشي ِخ عب ِد اْلب ِر ْالُجه ِ ه ِ‬ ‫اْلعَلم ِ‬
‫ص"‪َ ،‬ف َج َع َل‬ ‫ان اْل َم ََلئ َكة َي ِز ُيد َوَي ْنق ُ‬ ‫ال‪" :‬أَ هن ِإ ْي َم َ‬‫ورِي اَلذي َق َ‬ ‫ُْ‬ ‫ْ َْ َ‬ ‫َ‬ ‫ُ َ‬
‫ال‬ ‫اء َعَل ْي ِه ْم ال ه‬ ‫ِإيمانهم ِفي اْل ِقس ِم الثهالِ ِث‪ ،‬وهو ما ي ِزيد وَل ي ْن ِقص وهو ِإيمان ْالَْنِبي ِ‬
‫الس ََل ُم‪َ ،‬ق َ‬
‫ص ََلةُ َو ه‬ ‫َ‬ ‫َ َُ َ َ ُ َ َ ُ َ َُ ْ َ ُ‬ ‫ْ‬ ‫ْ َ َُ ْ‬
‫ط َمِئ هن َقْلِبي﴾ َف َم ْعَنى ُس َؤالِ ِه‬ ‫ال َبَلى َوَل ِك ْن لَِي ْ‬ ‫يم َعَل ْي ِه ه‬
‫الس ََل ُم‪﴿ :‬أ ََوَل ْم تُ ْؤ ِم ْن َق َ‬
‫ِِ ِ ِ‬ ‫ِ‬
‫تَ َعاَلى إَلى َسيد َنا إ ْب َراه َ‬
‫ان َقْلِبي‬ ‫الس ََلم‪َ" :‬بَلى َوَل ِك َن لَِي ْزَد ِاد ِِل ْي َم ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫تَ َعاَلى أَوَلم َي ْك ِف َ ِ‬
‫يك إ ْي َم ُان َك؟ َو َم ْع َنى َج َواب إ ْب َراهي َم َعَل ْيه ه ُ‬ ‫َ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ص‪.‬‬ ‫ان ْالَْنِبَياء َي ِز ُيد َوَل َي ْنق ُ‬
‫يل َعَلى ِإ هن ِإ ْي َم َ‬ ‫ِ‬
‫إ ْي َمانا"‪َ ،‬ف َذل َك ال هدل ُ‬
‫ّللا َعَل ْي ِه‬ ‫َّ‬ ‫الش ْي ُخ َر ِحم ُه للا تَ َعاَلى‪َ " :‬وِفي َص ِحي ِح اْلُب َخارِي َعن أََنس َع ِن َّ ِ‬
‫النب ِي َصلى َّ ُ‬ ‫َ ُ‬
‫وَقال ه‬
‫َ َ‬
‫ّللا َوِفي َقْل ِب ِه َو ْز ُن َش ِع َيرة ِمن َخ ْير َوَي ْخُر ُج ِم َن‬ ‫ِ َِّ‬
‫ال َّلَ إَل َه إَّل َّ ُ‬ ‫الن ِار َمن َق َ‬ ‫((ي ْخُر ُج ِم َن َّ‬‫َو َسَّل َم َقاَل‪َ :‬‬
‫ّللا‬ ‫ِ َِّ‬
‫ال َّلَ إَل َه إَّل َّ ُ‬‫الن ِار َمن َق َ‬ ‫ّللا َوِفي َقْل ِب ِه َو ْز ُن ُبَّرة ِمن َخ ْير َوَي ْخُر ُج ِم َن َّ‬ ‫ِ َِّ‬
‫الن ِار َمن َق َ‬
‫ال َّلَ إَل َه إَّل َّ ُ‬ ‫َّ‬
‫َوِفي َقْل ِب ِه َو ْز ُن َذَّرة ِمن َخ ْير))‪".‬‬
‫َّللاُ)) أَ ْي اْل َكلِ َمةُ‬
‫ال لَ ِإَل َه ِإ هل ه‬
‫ار َمن َق َ‬ ‫((ي ْخ ُرُج ِم َن الهن ِ‬
‫الس ََل ُم‪َ :‬‬ ‫الص ََلةُ َو ه‬ ‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ِِ ِ‬ ‫َي ْخلِ ُد َق ِائلُ ُه ِفي الهن ِ‬ ‫الصالِ َح َ‬
‫هِ‬
‫يل َعَلى‬‫ار َب ْع َد َها‪ ،‬ف ْيه َدل ٌ‬ ‫ات َقْبَل َها َوَل‬ ‫ال ه‬ ‫اْل ُم ْش ِرَف ُة اَلتي َل َيْقَب ُل اْل َع َم َ‬
‫ِ ه ِِ‬ ‫ِ‬ ‫ط ِق ِبالتهْو ِح ِيد‪ ،‬أَ ْو اْل ُم َرُاد ِباْلَق ْو ِل ُهَنا اْلَق ْو ُل‬ ‫اَ ْشِتر ِ‬
‫الهنْفسي‪َ ،‬فاْل َم ْعَنى‪َ :‬م ْن أََق هر بالت ْوحيد َو َ‬
‫ص هد َق‪،‬‬ ‫اط الهن َ‬ ‫َ‬
‫ول للاِ" ِلَهن ُه‬ ‫"م َح همٌد هرُس ُ‬
‫ُ‬ ‫َل أُ ِ‬
‫ورُد َم َع ُه َق ْو َل‪:‬‬ ‫ال ْق َرُار َل ُبهد ِم ْن ُه‪َ ،‬فلِ َه َذا أَ َع َادهُ ِفي ُك ِل َم هرٍة‪َ ،‬ك َما َذ هك ْرَنا‬
‫َف ِْ‬
‫للاِ تَ َعاَلى‪َ ،‬وِف ْي ِه أَهن ُه َل‬ ‫ِم َن الهن ِ‬
‫ار ِإ هل ِبِإ ْذ ِن‬ ‫ص َار اْل ُج ْزُء ْالَهو ُل ِم ْن ُه َعَلما لِْل ُك ِل‪َ ،‬وِف ْي ِه َل َي ْخ َرُج أَ َحدا‬ ‫َ‬
‫ال ْق َرُار ِم ْن َغ ْي ِر ِا ْعِتَق ِاد اْلَقْل ِب‪.‬‬
‫ان وَل ِْ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ان َم ْع ِرَفةُ اْلَقْلب ُدو َن ْال ْق َر ِار بالل َس ِ َ‬
‫َي ْك ِفي ِفي ِْ‬
‫ال ْي َم ِ‬
‫ير ِهي أََق هل‬ ‫الش ِع ِ‬
‫اح َدةُ ه‬ ‫الس ََلم‪(( :‬وِفي َقْلِب ِه وْزُن َش ِعيرٍة)) أَي و ِ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ا ه‬
‫َ‬ ‫ْ َ‬ ‫َ‬ ‫َ‬ ‫لص ََلةُ َو ه ُ َ‬
‫َي اْل ُم َرُاد ِباْل َخ ْي ِر ُهَنا‬ ‫ِ‬
‫الس ََل ُم‪(( :‬من َخ ْي ٍر))‪ ،‬أ ْ‬ ‫الص ََلةُ َو ه‬ ‫ون ِة‪َ ،‬و َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬ ‫ِ‬
‫ْالَ ْشَياء اْل َم ْوُز َ‬
‫الرَو َاي ِة ْالُ ْخ َرى‪َ ،‬فاْل َخ ْي ُر ِفي اْل َح ِقيَق ِة َما ُيَق هر ُب اْل َع ْب ُد ِإَلى للاِ تَ َعاَلى َف ََل‬
‫ص َرَح ِب ِه ِفي ِ‬ ‫ان َك َما َ‬
‫ِْ‬
‫ال ْي َم َ‬
‫َّللاِ ِم َن ِْ‬
‫ال ْي َم ِ‬ ‫قر ُب اْل َع ْب ُد ِإَلى ه‬ ‫ال ْي َما ِن‪َ ،‬وَل َش ْي ٌء َي ه‬ ‫ضل ِم َن ِْ‬
‫ان‪.‬‬ ‫َخ ْيٌر أَ ْف َ ُ‬
‫َّللاُ َوِفي َقْلِب ِه‬ ‫ال لَ ِإَل َه ِإ هل ه‬ ‫ار َمن َق َ‬ ‫((وَي ْخ ُرُج ِم َن الهن ِ‬‫الس ََل ُم‪َ :‬‬ ‫الص ََلةُ َو ه‬‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫ال ِا ْب ُن ُد َرْي ٍد‪:‬‬ ‫ِ‬ ‫اء وتَ ْش ِد ِيد ه ِ ِ‬
‫الراء َواح َدةُ اْلَب ِر َوه َي اْلَق ْم ُح‪َ ،‬وَق َ‬
‫ِ‬
‫ض ِم اْلَب َ‬
‫ِ‬
‫َوْزُن ُب هرٍة من َخ ْي ٍر)) أَ ْي اْل ُب هرةُ ِب َ‬
‫ص ُح ِم ْن َق ْولِ ِه ْم اْلَق ْم َح"‪.‬‬ ‫"اْلَبر أَ ْف َ‬
‫َّللاُ َوِفي َقْلِب ِه‬ ‫ال لَ ِإَل َه ِإ هل ه‬ ‫ار َمن َق َ‬ ‫الس ََلم‪َ (( :‬وَي ْخ ُرُج ِم َن الهن ِ‬
‫الص ََلةُ َو ه ُ‬ ‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫اضي‬ ‫الذر وِهي أَص َغر الهنم ِل‪َ ،‬قال اْلَق ِ‬
‫َ‬ ‫َ َ ْ ُ َ‬ ‫ال َوتَ ْش ِد ِيد ه‬
‫الر ِاء ه‬ ‫الذرةُ ِبَف ْت ِح ه‬
‫الذ ِ‬ ‫ه‬ ‫ِ‬
‫َوْزُن َذ هرٍة من َخ ْي ٍر)) أَ ْي َ‬
‫س ِم ْث َل‬ ‫الش ْم ِ‬ ‫ظه ُر ِفي ِش َعا ِع ه‬ ‫الذ هر ِهي اْلهب ه ِ‬ ‫الص ِغير"‪ ،‬وِقيل‪ :‬أَ هن ه‬ ‫ه‬ ‫ِ‬
‫اء اَلذي َي ْ َ‬ ‫َ ََ ُ‬ ‫اض‪" :‬الذر الهن َم ُل ه ُ َ ْ َ‬ ‫عَي ٌ‬
‫الش ِعيرةُ وتَ ََلها ِباْلب هرِة ثُ هم ه‬
‫الذ َرِة‪،‬‬ ‫ِ ِِ ِ‬
‫ضاهُ أَ ْن َوَزَن اْلَب هرِة ُدو َن َوَزن الشع َيرِة لَهن ُه َق هد َم ه َ َ َ َ‬ ‫س ِْ‬
‫ال ْب ِر‪َ ،‬و ُمْقتَ َ‬ ‫َرُؤو ِ‬
‫ات‪َ ،‬ف ََل َن َزاعٌ ِفي‬ ‫الذ هرِة ِلَنها ِمن الثهمر ِ‬
‫ََ َ ََ‬
‫الش ِعيرِة واْلب هرِة و ه‬ ‫ض اْلِب ََل ِد‪َ ،‬ف َذ َك َر مو ِازَن ه‬ ‫وَك َذلِ َك َهو ِفي َب ْع ِ‬
‫َ َ َ َ‬ ‫ََ‬ ‫ُ‬ ‫َ‬
‫ِِ‬ ‫ان‪ ،‬وِفي ِه دخول ع ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ات ونْق ِ‬ ‫ِ ه ِ‬
‫ين‬‫صاة اْل ُم َوحد َ‬ ‫ان َوِزَي َادة ْال ْي َم ِ َ ْ ُ ُ ُ ُ َ‬ ‫صِ‬ ‫صان َها َف َك َذل َك َيدل َعَلى ُنْق َ‬ ‫ِزَي َادة الث َم َر َ ُ َ‬
‫وبوْا ِم ْن َها َقْب َل اْل َم ْو ِت‪.‬‬ ‫ِ‬ ‫هِ‬
‫الهن َار اَلذي َن َي ْع َمُلو َن اْل َكَبائ َر َوَل َيتُ ُ‬
‫ارِي‬ ‫َّللاِ اْل ُب َخ ِ‬
‫الش ْي ُخ َر ِح َم ُه للاُ تَ َعاَلى‪َ " :‬وِفي ِرَو َاية َعْن ُه"‪ ،‬أَ ْي ِفي ِرَو َاي ٍة َع ْن أَِبي َع ْب ِد ه‬ ‫وَقال ه‬
‫َ َ‬
‫ّللا عَلي ِه وسَّلم‪ِ :‬‬
‫((م َن‬ ‫َّ‬ ‫س ْب ِن مالِ ٍك‪َ " :‬عن َّ ِ‬ ‫ان‪َ :‬حهدثََنا َقتَ َادةُ َع ْن أََن ٍ‬ ‫ِِ‬
‫النب ِي َصلى َّ ُ َ ْ َ َ َ‬ ‫َ‬ ‫ال أََب ُ‬‫َنْفسه‪َ ،‬ق َ‬
‫ار اَهل ِذي ِفي‬ ‫ان‪َ ،‬ف َم ْع َناهُ أَهن ُه َل ُي ْخَل ُد ِفي الهن ِ‬ ‫ان)) م َكا َن َخ ْير"‪ ،‬أَي َبهي َن أَ هن اْلم َرَاد ِباْل َخ ْي ِر ِْ‬
‫ال ْي َم ُ‬ ‫ُ‬ ‫ْ‬ ‫ا ِْلي َم ِ َ‬
‫ال َذ هرٍة َوإِن تَ ُك‬ ‫اليما ِن‪ ،‬وَقال أَبو س ِع ٍيد‪َ " :‬فمن َش هك َفْليْق أُر‪ِ﴿ :‬إ هن َّللا لَ ي ْ ِ ِ‬ ‫ِ ِ‬ ‫ِِ‬
‫ظل ُم م ْثَق َ‬ ‫َ َ‬ ‫ََ‬ ‫َْ‬ ‫َ َ ُ َ‬ ‫َقْلبه َش ْي ٌء م َن ْ ْ َ‬
‫َج ار َع ِظيما﴾"‪.‬‬ ‫ِ ِ ه‬ ‫حسنة ي ِ‬
‫ضاعْف َها َوُي ْؤت من ل ُد ْن ُه أ ْ‬
‫َ ََ ُ َ‬
 ‫اء ِفي ِ‬
‫اْل ْحساَ ِن‬ ‫َما َج َ‬
‫ان ِم ْن أَ ْح َس َن َي ْح ِس ُن‬
‫ال ْح َس ِ‬ ‫اء ِفي ِ‬
‫اْل ْحساَ ِن"‪َ ،‬فأَصل ِْ‬
‫ْ ُ‬
‫ِ‬ ‫ه‬
‫ال الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬ما َج َ‬ ‫َوَق َ‬
‫َح َس ُنوْا اْل ُح ْسَنى َوِزَي َادةٌ َولَ‬ ‫ِه ِ‬ ‫ِ‬ ‫ِ‬
‫ين أ ْ‬
‫ال تَ َعاَلى‪﴿ :‬للذ َ‬ ‫ص َد ُر أَ ْح َس ِن‪َ ،‬ف َم ْعَناهُ خ ََل ُ‬
‫ف اْل ُق ْب ِح‪َ ،‬وَق َ‬ ‫إ ْح َسانا‪ُ ،‬ه َو َم ْ‬
‫َح ِس ُن َوْا ِإ هن‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِه‬
‫ال تَ َعاَلى‪َ ﴿ :‬وأ ْ‬ ‫يها َخال ُدو َن﴾‪َ ،‬وَق َ‬ ‫اب اْل َجهنة ُه ْم ف َ‬ ‫ص َح ُ‬ ‫وه ُه ْم َقتٌَر َولَ ذل ٌة أ ُْوَلـئ َك أَ ْ‬
‫َي ْرَه ُق ُو ُج َ‬
‫ان﴾‪.‬‬ ‫ان ِإ هل ِْ‬ ‫ال ْح َس ِ‬‫ين﴾‪ ،‬وَقال تَ َعاَلى‪َ ﴿ :‬ه ْل َج َزاء ِْ‬ ‫ِِ‬ ‫ِ‬
‫ال ْح َس ُ‬ ‫َّللاَ ُيحب اْل ُم ْحسن َ َ َ‬
‫ول‪" :‬أَ ْح َس ْن ُت َك َذا" ِإ َذا أَتََق ْنتُ ُه‪َ ،‬وأَ ْح َس ْن ُت ِإَلى ُف ََل ٍن‪ِ ،‬إ َذا‬ ‫ِ‬ ‫ِ ِ ِِ‬ ‫َف ِْ‬
‫ان َيتَ َعد َى بَنْفسه َوِب َغ ْي ِره تَُق ُ‬‫ال ْح َس ُ‬
‫ان اْل ِعَب َاد ِة َو َم َار َع ِاة َح ِق للاِ تَ َعاَلى‬ ‫ود ِإ ْتَق ُ‬
‫ص َ‬
‫ِ‬ ‫ِ ِ‬
‫صْل ُت إَل ْيه الهنْف َع‪َ ،‬و ْالَهو ُل ُه َو اْل ُم َرُاد لَ هن اْل َمْق ُ‬ ‫أَ ْو َ‬
‫ان اْل ِعَب َادةَ َل ُه‬ ‫ِ‬ ‫ِ ِ‬ ‫ِِ‬
‫ان اْلعَب َادة ِإَلى للا تَ َعاَلى َكأَهن َك تَ َراهُ َو ُه َو أَ ْعَلى َوِإ ْن َل ْم تَ ُك ْن تَ َراهُ َفِإ ْتَق ُ‬ ‫َو ُم َارَقَبته‪ ،‬أَ ْي ِإ ْتَق ُ‬
‫صَفاِت ِه‬ ‫وء تَاما ِب ِ‬ ‫ضِ‬ ‫ان ِباْل ُو ُ‬ ‫وء مثََل ِلَهن ُه ِْ‬
‫ال ْتَي ُ‬ ‫ض َ‬
‫ان اْلو ُ ِ‬ ‫ِ‬ ‫ِ‬
‫اك‪َ ،‬ف ُه َو أَ ْدَنى ْال ْح َسا ِن‪َ ،‬ن ْح ُو إ ْح َس ُ ُ‬ ‫لَهن ُه َي َر َ‬
‫ِ‬

‫ام ََل ِت َن ْوعٌ‬ ‫ات‪ ،‬بل ِفي ج ِمي ِع اْلمعا ِم ََل ِت‪َ ،‬ف ُكل اْلمع ِ‬ ‫يل سهنِن ِه‪ ،‬وَك َذلِك ِفي ج ِمي ِع اْل ِعباد ِ‬ ‫ِ ِ‬ ‫ِِ‬
‫َُ‬ ‫َُ‬ ‫َ‬ ‫َْ‬ ‫ََ‬ ‫َ‬ ‫َ َ‬ ‫َو َآدابه َوتَ ْكم ُ‬
‫ال‪َ ،‬ف ِْ‬ ‫ار ِب وإِ هما ِإَلى ْالَج َان ِب وإِ هما باْلب َد ِن وإِ هما ِباْلم ِ‬ ‫ال ْحس ُ ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬
‫ان‬‫ال ْح َس ُ‬ ‫َ‬ ‫َ َ َ َ‬ ‫َ‬ ‫ان إَلى ْالََق ِ َ‬ ‫م َن اْلعَب َادة‪ ،‬إ هما ْ َ‬
‫طا َع ِة َواْل ُم َارَقَب ِة َل ُه ِفي َج ِمي ِع اْل ُم َعا ِم ََل ِت َم َع َخْل ِق ِه ِفي ُك ِل َشي ٍء‪.‬‬ ‫ص ِهّلِلِ تَعاَلى ِبال ه‬
‫َ‬ ‫مَبالِ َغ ُة ا ِْل ْخ ََل ِ‬
‫ُ‬
‫ْ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم‬ ‫ان ُهو أَ ْن تَ ُكو َن ِفي َج ِمي ِع أَ ْحوالِ َك َكما َك َ ِ‬
‫ان الهنبي َ‬ ‫َ‬ ‫َ‬
‫ِ ِ ِ‬
‫في اْل َحقيَقة ْال ْح َس ُ َ‬
‫ِ‬

‫صهلى للاُ َعَل ْي ِه َو َسهل َم‬ ‫ِِ‬ ‫ِ ِ‬

‫في َهذه ْالَ ْح َوال‪َ ،‬فَل ْو َلهُ َما َخَل َق للاُ تَ َعاَلى َآد َم َوس َواهُ م ْن َخْلقه‪َ ،‬ف ُم َح همٌد َ‬
‫ِ‬ ‫ِ ِِ‬

‫يع َها ِإ هل‬ ‫ِ‬ ‫ِ‬ ‫ين اْل َكو ِن ِلَهن ُه تَ َعاَلى ما َخَل َق ِْ‬ ‫طُل ِ‬
‫ات َجم َ‬ ‫ان َب ْل َما َخَل َق اْل َكائَن َ‬ ‫ال ْن َس َوَل اْل َج َ‬ ‫َ‬ ‫وب في تَ ْك ِو ِ ْ‬ ‫اْل َم ْ ُ‬
‫لَِي ْع ُب ُدوهُ أَ ْي َلَي ْع ِرُفوهُ‪َ ،‬ف ََل َشي ٌء ِفي اْل َخْل ِق َي ْع ُب ُد للاَ تَ َعاَلى َوَي ْع ِرُف ُه َك َما َي ْع ُب ُدهُ َوَي ْع ِرُف ُه َسِي ُدَنا ُم َح هم ٍد‬
‫ْ‬
‫يب اَْل َم ْك َنا ِسي‬ ‫الش ْي ُخ مح همٌد ْب ُن اْلحِب ِ‬ ‫ِ ِ‬ ‫ِ ه‬ ‫ه‬
‫َ‬ ‫ان اْل ُعَل َماء َسِيدي ه ُ َ‬ ‫طُ‬ ‫ال ُسْل َ‬ ‫صلى للاُ َعَل ْيه َو َسل َم‪َ ،‬ف ُه َو َك َما َق َ‬ ‫َ‬
‫طو ِن‬ ‫ات‪ ،‬اَْل ُمتَ َحق ُق ِفي اْل َعاَل َم ْي اَْل ُب ُ‬ ‫ور ع ِظم ِة ال هذ ِ‬ ‫ِ‬ ‫َر ِح َم ُه ه‬
‫ض ْت م ْن ُب ُح ِ َ َ‬ ‫َّللاُ تَ َعاَلى‪" :‬أَهو ُل اَ ْلَْن َو ِار َف ِي َ‬
‫ات واْلُقرب ِ‬ ‫ِ ِ‬ ‫ٍ‬ ‫ات َفهو أَهول ح ٍ‬ ‫الصَف ِ‬‫اء و ِ‬ ‫ِ‬ ‫والظه ِ ِ ِ‬
‫ات"‪.‬‬ ‫امد َو ُمتَ َع َبد ِبأَْن َوا ِع اْلعَب َاد َ َ َ‬ ‫َُ ُ َ َ‬ ‫ور ب َم َعاني ْالَ ْس َم َ‬ ‫َ ُ‬
‫يق ِإَلى للاِ‬ ‫"ل دلِيل عَلى ه‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬
‫الط ِر ِ‬ ‫ال َسِيدي أَُبو َح ْم َزةَ اْلَب ْغ َدادي َرض َي للاُ َع ْن ُه‪َ ٌ َ َ :‬‬ ‫َفل َذل َك َق َ‬
‫اب السهن ِة ُيَن ِوُر للاُ َقْلَب ُه‬ ‫يب صهلى للا َعَل ْي ِه وسهلم‪ ،‬م ْن اَْلتَ ِزم َنْفس ُه ِإَلى أََد ِ‬ ‫تَعاَلى ِإ هل ِبمتَا ِبع ِة ِاْلحِب ِ‬
‫َ َ‬ ‫ََ َ َ‬ ‫ُ‬ ‫َ‬ ‫ُ َ َ‬ ‫َ‬
‫ام ِِره َوأَ ْف َعالِ ِه‬
‫يب صهلى للا عَلي ِه وسهلم ِفي أَو ِ‬
‫َ‬ ‫ُ َ ْ ََ َ‬ ‫َ‬
‫ف ِم ْن ِإِتبا ِع اْلحِب ِ‬
‫َ‬ ‫َ‬
‫ه‬
‫ارف‪َ ،‬ف ََل الط ِر ُ‬
‫يق أَ ْش َر ُ‬
‫ِبأَْنو ِار اْلمع ِ ِ‬
‫ََ‬ ‫َ‬
‫َوأَ ْق َوالِ ِه َوأَ ْخ ََل ِق ِه"‪.‬‬
‫ال أَ ْي ((أَن‬ ‫ان أَ ْن ي ُكو َن َع ْن مع ِرَف ٍة وم ارَقب ٍة ِإَلى للاِ تَعاَلى ِفي ج ِمي ِع ا ْلَحو ِ‬ ‫َفم ْعَنى ِْ‬
‫ال ْح َس ِ‬
‫َْ‬ ‫َ‬ ‫َ‬ ‫َ ْ َ ََ َ‬ ‫َ‬ ‫َ‬
‫ان‬ ‫ف‪َ ،‬فلِ َذلِ َك َقال ه‬ ‫َّللا َكأَهنك تَراه َفِإن هلم تَ ُكن تَ اره َفِإهنه يراك))‪ ،‬ه َذا هو ح ِقيَقةُ التهصو ِ‬
‫الش ْيَب ُ‬ ‫َ‬ ‫َ‬ ‫َ َُ َ‬ ‫َ ُ ُ ََ َ‬ ‫ْ‬ ‫َ َُ‬ ‫تَ ْع ُب َد ه َ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم"‪،‬‬ ‫ال ْقِتد ِ ِ ِ‬
‫اء ب َرُسول للا َ‬
‫ِ‬
‫"ه َو ْ َ ُ‬
‫صوف‪ُ :‬‬
‫ِ‬ ‫ه‬ ‫ِ‬ ‫ِ‬
‫تَ َعاَلى َع ْن ُه إ َذا ُسئ َل َع ْن الت َ‬
‫ِ‬
‫َرض َي للاُ‬
‫ِ‬
‫ال ُهو ِْ‬ ‫ِ‬ ‫ِ ِِ ِ ِ ِ‬ ‫هو ِاْلِتزام ِبالسهن ِة َ ِ‬ ‫ه‬
‫ان‪.‬‬ ‫ال ْح َس ُ‬ ‫ظاه ار َوَباطنا َواْلت َز ُام بالسهنة في َجمي ِع ْالَ ْح َو َ‬ ‫َُ َ ُ‬ ‫ف‬ ‫صو ُ‬ ‫َفالت َ‬
‫ط ِ‬‫الشي ُخ ر ِحم ُه للا تَعاَلى‪" :‬وِفي ص ِحي ِح اْلُب َخارِي ومسلِم َعن ُعمر ْب ِن اْل َخ َّ‬
‫اب أَ َّن‬ ‫ََ‬ ‫َُْ‬ ‫َ‬ ‫َ‬ ‫ال ه ْ َ َ ُ َ‬ ‫َوَق َ‬
‫ال‪(( :‬أَن‬ ‫ان؟"‪َ ،‬ق َ‬ ‫اْل ْح َس ِ‬ ‫ّللا َعَل ْي ِه َو َسَّل َم‪َ " :‬فأ ْ‬
‫َخَبْرِني َع ِن ِ‬ ‫َّ‬
‫ال للنب ِي َصلى َّ ُ‬
‫السالَم َق ِ ِ ِ‬
‫يل َعَل ْيه َّ ُ َ‬
‫ِ‬ ‫ِ‬
‫ج ْب ِر َ‬
‫اك))"‪.‬‬ ‫اه َفِإَّن ُه َيَر َ‬‫اه َفِإن َّل ْم َت ُكن َتَر ُ‬
‫ّللا َكأََّن َك َتَر ُ‬
‫َت ْعُب َد َّ َ‬
‫َّللاَ)) َي ْحتَ َم ُل أَ ْن َي ُكو َن اْل ُم َرُاد ِباْل ِعَب َاد ِة َم ْع ِرَفةُ‬
‫الس ََل ُم‪(( :‬أَن تَ ْع ُب َد ه‬
‫الص ََلةُ َو ه‬‫َف َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫َج َم ُع اَْل ُمَف ِس ُرو َن َعَلى أ ه‬ ‫ه ِ‬ ‫ِ ِ‬
‫َن َم ْعَنى‬ ‫ال ْن َس ِإل لَي ْع ُب ُدو َن﴾‪ ،‬أ ْ‬ ‫َن َقال تَعاََلى‪﴿ :‬وما َخَلْق ُت اْل َج هن و ِْ‬
‫َ‬ ‫ََ‬ ‫للا ل ه َ‬
‫((كأَهن َك‬
‫الس ََل ُم‪َ :‬‬ ‫َو ه‬ ‫َّللاَ‪َ ،‬و َم ْعَنى َق ْولِ ِه َعَل ْي ِه ه‬
‫الص ََلةُ‬ ‫ِإ هل لَِي ْع ِرُفوْا ه‬
‫َي‬ ‫ِه ِ‬ ‫ِ‬
‫َق ْولِه تَ َعاَلى‪﴿ :‬إل لَي ْع ُب ُدو َن﴾ أ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫َكأَهن َك تَ َراهُ‪َ ،‬وَق َ‬
‫ال‬ ‫ال أَ ْي َواْل َح ُ‬
‫ال‬ ‫يها تَ َراهُ‪ ،‬أَ ْو َح َ‬‫عَب َادة َكأَهن َك ف َ‬ ‫ص َد ٍر َم ْح ُذ ٌ‬
‫وف أَ ْي‬ ‫تَ َراهُ)) صَف ُة َم ْ‬
‫ان ِعَب َادتُ َك للاَ تَ َعاَلى‬ ‫اْل ُك ْرم ِاني‪" :‬أَي تَ ْع ُب ُد للا م َشِبها ِبم ْن َي َاره"‪ ،‬وَقال اْل َع ْيِني‪َ " :‬فالتهْق ِد ُير ِْ‬
‫ال ْح َس ُ‬ ‫ُ َ َ‬ ‫َ‬ ‫َ ُ‬ ‫ْ‬ ‫َ‬
‫ال َك ْوِن َك َرِائيا"‪.‬‬ ‫ِ ِ ِ ِ‬
‫ال َك ْوِن َك في عَب َادت َك م ْث َل َح َ‬‫َح َ‬
‫َف ََل َي ْع ُب ُد َقْب َل ِتْل َك‬ ‫ِ ِ ِ ِ ِ‬ ‫ِِ‬ ‫ود َعَلى تَْق ِد ِ‬
‫ير اْل َحالهية أَ هن َي ْنتَظ َر باْلعَب َادة تْل َك اْل َح َ‬
‫ال‪،‬‬ ‫ص ُ‬ ‫َوَل ْي َس اْل َمُق ُ‬
‫اعاُة اْل ُخ ُشوِع‬ ‫اصل أَ هن ِْ‬ ‫ِ‬ ‫ِ ِ‬ ‫صيل ِتْلك اْلح ِ‬ ‫ِ‬ ‫ِ‬
‫ُه َو َم َر َ‬ ‫ان‬
‫ال ْح َس َ‬ ‫ال في اْلعَب َادة‪َ ،‬واْل َح ُ‬ ‫ود تَ ْح ُ َ َ َ‬ ‫ص ُ‬ ‫اْل َحال‪َ ،‬ب ْل اَْل َمْق ُ‬
‫ان َرِائيا‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ان َرائيا‪َ ،‬وَل َش هك أَهن ُه َل ْو َك َ‬ ‫اعاهُ َل ْو َك َ‬‫ضوِع َو َما في َم ْع َناه َما في اْلعَبا َدات َعَلى َو ْجه َر َ‬ ‫َواْل ُخ ُ‬
‫اع ِاة َحا ُل َك ْوِن ِه َرِائيا‬ ‫ِِ‬ ‫ِ ِ‬
‫ك َما َق َد َر َعَل ْيه م َن اْل ُخ ُشوِع َو َغ ْي ِِره‪َ ،‬وَل َم ْن َشأٌ لتْل َك اْل َم َر َ‬
‫ِ ِ‬
‫ال اْلعَبا َدات َل َما تَ َر َ‬ ‫َح َ‬
‫ِ‬
‫طلِعا َعَلى َحالِه‪َ ،‬و َه َذا َم ْو ُج ٌ‬
‫ود َوإِ ْن َل ْم َي ُك ْن اْل َع ْب ُد َي َراهُ تَ َعاَلى‪.‬‬ ‫ِإ هل َك ْوَن ُه تَ َعاَلى َرِقيبا َعالِما ُم َ‬
‫ِ‬
‫اك)) أَ ْي َفإ ْن َل ْم تَ ُك ْن تَ َارهُ‬
‫ه‬
‫الس ََل ُم‪َ (( :‬فِإن ل ْم تَ ُكن تَ َراهُ َفِإهن ُه َي َر َ‬‫الص ََلةُ َو ه‬‫َو َم ْع َنى َق ْولِ ِه َعَل ْي ِه ه‬
‫صلِهي ٌة َل‬ ‫ِ ِ‬ ‫ِِ‬ ‫َفأَح ِسن اْل ِعبادة َله َفِإهنه يراك‪ ،‬وهو ي ْك ِفي ِفي مر ِ‬
‫اعاة اْل ُخ ُشوِع ب َذل َك اْل َو ْجه َفإ ْن َعَلى َه َذا َو ْ‬ ‫ََ َ‬ ‫ْ ْ َ َ َ ُ ُ َ َ َ َ َُ َ‬
‫ار َغ ْي ُر َو ِاق َع ٍة‪َ ،‬ف ُرْؤَي ُة الهنِب ِي َرهب ُه ِع هز‬
‫صِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬
‫َش ْرطهي ٌة‪َ ،‬وِف ْيه َدل ٌ‬
‫يل َعَلى أَ هن ُرْؤَي َة للا تَ َعاَلى في الد ْنَيا با ْلَْب َ‬
‫طَل ُق َعَل ْي َها‪.‬‬ ‫وت اْل َعلَِيا‪َ ،‬والد ْنَيا َل تَ ْ‬‫وج هل َلم ي ُكن ِفي د ِار الد ْنيا‪ ،‬بل َكانت ِفي اْلمَل ُك ِ‬
‫َ‬ ‫َ َْ َْ‬ ‫َ‬ ‫ََ ْ َ ْ‬
‫ار ِفي الد ْنَيا َما َرَواهُ ُم ْسلِ ٌم ِم ْن‬‫صِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬
‫يح َعَلى َع َد ِم ُوُقوِع ُرْؤَية للا تَ َعاَلى ب ْالَْب َ‬ ‫الص ِر ُ‬
‫يل ه‬ ‫َوال هدل ُ‬
‫اعَل ُموْا أَهن ُك ْم َل ْن تَ َروْا َرهب ُك ْم َحتهى تَ ُموتُوْا))‪َ ،‬وأَ هما الرْؤَيةُ ِفي‬ ‫ال َعَل ْي ِه ه‬
‫الس ََل ُم‪َ (( :‬و ْ‬ ‫أَبي اُ َم َ‬
‫ام َة َق َ‬
‫ِ‬ ‫ح ِد ِ‬
‫يث‬ ‫َ‬
‫ض ُغ ََل ِت الصوِفهي ِة ِب َج َو ِاز ُرْؤَي ِة‬‫ار‪َ ،‬وَق ْد اَ ْد َعى َب ْع ُ‬ ‫صِ‬ ‫ِ ِ‬ ‫ِ‬
‫َف َم ْذ َه ُب أَ ْهل اْل َح ِق أَهن َها َواق َع ٌة ب ْالَْب َ‬ ‫ا ْل ِخ َرِة‬
‫ان لِ َرِب ِه ْم ِفي َه َذا‬ ‫ار ِفي َد ِار الد ْنَيا‪َ ،‬ف ََل َح ِقيَق ٌة ِفي َز ْع ِم ِه ْم‪َ ،‬ف ُرْؤَي ُة أَ ْه ِل اْل ِع ْرَف ِ‬ ‫صِ‬ ‫ِ‬ ‫ِ‬
‫للا تَ َعاَلى ب ْالَْب َ‬
‫وب وا ْلَسر ِار ِفي ِارَف ِع اْلحج ِب عن عواَل ِم اْلمَل ُك ِ‬ ‫ار وَل ِكَنها و ِاقع ٌة ِباْلُقُل ِ‬ ‫ِ ِ‬
‫وت‬ ‫َ‬ ‫ُ ُ َ ْ ََ‬ ‫ْ‬ ‫َ َْ‬ ‫صِ َ َ َ َ‬ ‫الد ْنَيا َل ُي ْمك ُن ب ْالَْب َ‬
‫َوِفي َعاَل ِم ال ُرْؤَي ِة الهن ْو َم ِة‪َ ،‬ف َم ْعَنى ِا ْرتََف ُع اْل ُح ُج ِب ُه َنا ِا ْرِتَفاعُ ْال َف ِة اْل َم ِان َع ِة ِم ْن ُرْؤَيِت ِه اَهلِتي َل ْو َف َع َل‬
‫ض هد َها ِف ْي ِه ْم لَِي َروهُ‪.‬‬‫تَعاَلى ِ‬
‫َ‬
‫اطَن ِة‬
‫اهرِة واْلب ِ‬ ‫اضي ِعياض‪َ " :‬قد اَ ْشتَمل عَلى َشرِح ج ِمي ِع و َ ِ ِ ِ ِ ه ِ‬
‫ظائف اْلعَب َادات الظ َ َ َ‬ ‫َ‬ ‫ْ َ‬ ‫َُ َ‬ ‫ْ‬ ‫َ ٌ‬
‫وَقال اْلَق ِ‬
‫َ َ‬
‫ات ا ْلَ ْع َما ِل َحتهى أَ هن ُعلُوَم‬‫السرِائ ِر واْل ِحْف ِظ ِمن آ َف ِ‬ ‫ِ‬ ‫ِ‬ ‫ِم ْن ُعُقوِد ِْ‬
‫ْ‬ ‫ان َوأَ ْع َمال اْل َج َو ِارِح َوإِ ْخ ََلص ه َ َ‬ ‫ال ْي َم ِ‬
‫اب‬‫ان ِم َدار ْالَسر ِار لِه َذا اْل ِكتَ ِ‬ ‫اج َع ٌة ِإَل ْي ِه ومتَ َش ْعَب ٌة ِم ْن ُه"‪َ ،‬فأَُقول ِإ هن مس ْأَل َة ِْ‬
‫ال ْح َس ِ‬ ‫الش ِريع ِة ُكهلها ر ِ‬
‫ه َ‬
‫َْ َ‬ ‫ُ‬ ‫ََ‬ ‫ُ‬ ‫َُ‬ ‫َ َ‬
‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫اْلمبار ِك ِلَ هن ج ِميع اْلمع ِ ِ‬
‫ارف َواْل ُم َراقَبات ُمتَ َش ْعَب ٌة م ْن ِإتَبا ِع ُسهنة الهنِب ِي َعَل ْيه م َن للا تَ َعاَلى أَ ْف َ‬
‫ض ُل‬ ‫َ َ ََ‬ ‫َُ َ‬
‫الص ََل ِة َوأتَم الته ْسلِي ِم‪.‬‬
‫ه‬
‫ص ِحي ِح ُم ْسَل ٍم‬ ‫ص ِحيح اْل ُب َخ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ه‬
‫أَ ْو‬ ‫ارِي َو َ‬ ‫ال الش ْي ُخ َرح َم ُه للاُ تَ َعاَلى‪َ " :‬وفيه َما أ َْي ًضا"‪ ،‬أَ ْي في َ‬ ‫َوَق َ‬
‫َما‬ ‫ّللا َعَل ْي ِه َو َسَّل َم‬ ‫ان‪َ " ،‬ع ْن أَِبي ُهَرْيَرَة َقال‪َ" :‬يا َرسول َّ ِ َّ‬
‫ّللا َصلى َّ ُ‬ ‫ُ َ‬ ‫َ‬
‫ِف ْيما َجاء ِفي ِْ‬
‫ال ْح َس ِ‬
‫َ‬ ‫َ‬
‫اب ِإَلى َحاَلتَْي ِن‪ :‬أَ ْرَف ُع ُه َما‬ ‫اك))"‪ ،‬وأَ َشار ِفي اْلجو ِ‬ ‫اه َفِإَّن ُه َيَر َ‬ ‫ّللا َكأََّنك َتَر ُ‬ ‫ِ‬
‫ََ‬ ‫َ َ‬ ‫ال‪(( :‬أَن َت ْعُب َد َّ َ‬ ‫ان؟"‪َ ،‬ق َ‬ ‫اْل ْح َس ُ‬
‫اك‪،‬‬‫"كأَهن َك تَ َراهُ"‪ ،‬أَ ْي‪َ :‬و ُه َو َي َر َ‬ ‫اه َدةُ اْل َح ِق ِبَقْلِب ِه َحتهى َكأَهن ُه َي َراهُ ِب َع ْيِن ِه‪َ ،‬و ُه َو َق ْولُ ُه‪َ :‬‬ ‫ِ‬
‫أَ ْن َي ْغَل َب َعَل ْيه ُم َش َ‬
‫ِ‬ ‫ِ‬
‫اك"‪َ ،‬و َهاتَا ِن‬ ‫طَل ٌع َعَل ْيه َي َرى ُك هل َما َي ْع َم ُل‪َ ،‬و ُه َو َق ْوُل ُه‪َ " :‬فِإهن ُه ُي َر َ‬ ‫ض َر أَ هن اْل َح هق َم ْ‬ ‫َوالثهانهي ُة‪ :‬أَ ْن َي ْستَ ْح َ‬
‫ان َي ْث َم َرُه َما َم ْع ِرَف ُة للاِ َو َخ ِشهيتُ ُه‪َ ،‬وَق ْد َعَب َر ِفي ِرَواَي ِة َع َم َارة ْب ِن اْلَق ْعَقا ِع ِبَق ْوِل ِه‪(( :‬أَ ْن تَ ْخ َشى‬
‫اْل َحاَلتَ ِ‬
‫س ْب ِن َمالِ ٍك‪.‬‬
‫يث أََن ٍ‬ ‫للا َكأَهنك تَراه))‪ ،‬وَك َذا ِفي ح ِد ِ‬
‫َ‬ ‫َ َ َُ َ‬
 ‫ورةُ ِإ َذا‬ ‫ِ ِ‬
‫ُك ْن ُت تَ َراهُ‬ ‫اب اْل َم ْذ ُك َ‬
‫اعى ْال َد ُ‬ ‫"م ْع َناهُ أَهن َك ِإهن َما تَ َر َ‬
‫الهن َووي َرح َم ُه للاُ تَ َعاَلى‪َ :‬‬ ‫ام‬ ‫ِ‬
‫ال ْال َم ُ‬
‫َوَق َ‬
‫اْلح ِد ِ‬ ‫اك‪َ ،‬فأَ ْح ِس ْن ِعَب َادتَ ُه َوِإ ْن َل ْم تَ َرهُ‪َ ،‬فتَْق ِد ُير‬ ‫ِ‬ ‫ِ‬ ‫وير ِ ِ‬
‫يث‪:‬‬ ‫َ‬ ‫َل ل َك ْوِن َك تَ َراهُ َف ُه َو َدائما َي َر َ‬ ‫اك‪ ،‬ل َك ْوِنه َي َر َ‬
‫اك‬ ‫َ ََ َ‬
‫يم ِم ْن‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ص ٌل َعظ ٌ‬ ‫اك‪َ ،‬و َه َذا اْلَق ْد ُر م َن اْل َحديث أَ ْ‬ ‫َفِإ ْن َل ْم تَ ُك ْن تَ َراهُ َفاَ ْستَ َم ُر َعَلى ِإ ْح َسا ِن اْل َعَب َادة َفِإهن ُه َي َر َ‬
‫السالِ ِكي َن َو ِك ْن ُز‬ ‫ِِِ‬ ‫ِِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ول ِ‬ ‫أُص ِ‬
‫ين َوُب ْغَيةُ ه‬ ‫ين‪َ ،‬و ُه َو ُع ْم َدةُ الصديق َ‬ ‫ين‪َ ،‬وَقاع َدةٌ ُم ِه هم ٌة م ْن َق َواعد اْل ُم ْسلم َ‬ ‫الد ِ‬ ‫ُ‬
‫صهلى للاُ َعَل ْي ِه َو َسهل َم‪َ ،‬وَق ْد َن َد َب أَ ْه ُل‬ ‫ِ‬ ‫هِ‬ ‫ِ‬ ‫ِ‬
‫ين‪َ ،‬و ُه َو م ْن َج َوام ِع اْل َكَل ِم اَلتي أُوتي َها َ‬
‫ارِفين وَد ْأب ه ِ ِ‬
‫الصالح َ‬ ‫اْل َع ِ َ َ ُ‬
‫ص ِا ْحِت َراما َل ُه ْم‬ ‫س ِب َشي ٍء ِم َن الهنَق ِائ ِ‬ ‫ين‪ ،‬لَِي ُكو َن َذلِ َك م ِانعا ِم َن الهتَلِب ِ‬
‫َ‬
‫يق ِإَلى مجالِس ِة ه ِ ِ‬
‫الصالح َ‬ ‫َُ َ‬ ‫الته ْح ِق ِ‬
‫ْ‬
‫ف ِإ هن ِْ‬ ‫ِِ‬ ‫ِ ِ ِ ِ‬ ‫واِستَحياء ِم ْنهم‪َ ،‬ف َكيف ِبم ْن َل ي َزال للا م َ ِ‬
‫ان‬‫ال ْح َس َ‬ ‫طلعا َعَل ْيه في س ِره َو َع ََلن ِيه؟"‪َ ،‬فَن ْع ِر ُ‬ ‫َ ُ ُ ُ‬ ‫ْ َ َ‬ ‫ُْ‬ ‫َ ْ َْ‬
‫ِ ه‬ ‫َّللا َكأَهنك تَراه))‪ ،‬ومَق ه ِ‬
‫ام الثاني َق ْوُل ُه‪َ (( :‬فإن ل ْم تَ ُكن تَ َراهُ‬ ‫َ َُ ََ ُ‬ ‫ال‪(( :‬أَن تَ ْع ُب َد ه َ‬ ‫ام ْي ِن‪ :‬اَ ْلَهو ُل َك َما َق َ‬‫َعَلى ُمَق َ‬
‫اك))‪.‬‬ ‫َفِإهن ُه َي َر َ‬
‫َّللاُ تَ َعاَلى‪" :‬اَ ْلَهو ُل َعَلى ثَ ََلثَ ِة أَ ْق َسا ٍم‪:‬‬
‫مه ه‬ ‫ارف عب ُد اْلجلِ ِ ِ‬
‫يل َرح ُ‬ ‫لش ْي ُخ اْل َع ِ ُ َ ْ َ‬‫وَقال ا ه‬
‫َ َ‬
‫ات‬‫اع ٌ‬ ‫س ثَ ََلثَ ٌة‪ :‬مع ِ‬ ‫ال ْس ََل ِم وَذلِ َك أَ هن ْالُموَر ِفي َعاَل ِم اْل ِح ِ‬ ‫اَ ْلَهول ِفي مَقا ِم ِْ‬
‫ط َ‬ ‫اصي َو َ‬ ‫ََ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫اعها‪َ ،‬فِإ هن اْل َع ْب َد م ْأم ٌ ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ات اْلم َعا ِي ِ‬
‫ور بأَ هن َي ْعَل َم أَ هن للاَ‬ ‫َ ُ‬ ‫ش‪َ ،‬فأَ هما ق ْس ُم اْل َم َعاصي َعَلى ا ْخت ََلف أَْن َو َ‬ ‫اح ُ َ‬ ‫َو ُمَب َ‬
‫ص َرهُ َعَلى أَ ْي َحاَل ٍة َك َان ْت َوأَهن ُه َي ْعَل ُم َخ ِائَن َة ْالَ ْع ُي ِن َو َما‬ ‫صهي ٍة وعَلم أَ هن للا ي اره ويب ِ‬
‫َ َ َ ُ َ ُْ‬ ‫ََ َ‬
‫يراه‪َ ،‬فِإ َذا ه هم ِبمع ِ‬
‫َ َْ‬ ‫ََ ُ‬
‫ظ ِر للاِ ِإَل ْي ِه‪َ ،‬ف َي ْن َسى‬ ‫ان َف ْي َذ َه ُل َع ْن َن َ‬ ‫صهي ِة وَر َجع َع ْنها‪ ،‬وأَ هما ِْ‬
‫ال ْن َس ُ‬ ‫َ َ َ َ‬
‫ف ع ِن اْلمع ِ‬
‫َْ‬ ‫ور‪َ ،‬ك ه َ‬
‫ِ‬
‫تَ ْخف َى الص ُد ُ‬
‫ظ ُن أَ هن للاَ تَ َعاَلى َب ِع ٌيد ِم ْن ُه‪َ ،‬وَل َيتَ َذ َك ُر َوَي ْعَل ُم أَهن ُه‬ ‫اهَل َفَي ُ‬ ‫صهي َة أَهنه يراه‪ ،‬أَو ي ُكون ج ِ‬ ‫ِحين اْلمع ِ‬
‫ُ ََ ُ ْ َ ُ َ‬ ‫َْ َْ‬
‫صهي ِة‪َ ،‬وَل ْو َعَل َم َوتَ َحهق ُق‬ ‫ول َفينسى َذلِك‪ ،‬أَو يجهل َفيَقع ِفي اْلمع ِ‬
‫ََ‬ ‫َ ْ ََُْ َ َ‬ ‫َْ ْ‬
‫ك جو ِارح ُه ِحي َن اْلعم ِل اْلمعم ِ‬
‫ُي َح هر َ َ َ َ ْ َ َ َ ْ ُ‬
‫ِ‬ ‫ِ‬
‫ف َع ْن َها َو َه َر َب م ْن َها‪َ ،‬فإ َذا َعَل َم اْل َع ْب ُد أَ هن للاَ َي َراهُ‬ ‫صَي ِة َل َك ه‬‫أَ هن والِده أَو رجَل َكِبي ار َلو يراه ِحين اْلمع ِ‬
‫ْ ََ ُ َ َ ْ‬ ‫َ َُ ْ َ ُ‬
‫ان ِع ْن َدهُ اَهل ِذي أُوِتَي ُه‬ ‫ان ِْ ِ ِ‬
‫ال ْح َساني ع ْن َدهُ‪َ ،‬و ُه َو اْل ُب ْرَه ُ‬ ‫ول اْل ُب ْرَه ِ‬‫ِبحص ِ‬
‫ُ ُ‬ ‫ف َع ْن َها‬ ‫صهي ِة َك ه‬
‫ِفي ِحين اْلمع ِ‬
‫َ َْ‬
‫اظٌر‬ ‫اض ِح اْل ِعْل ِم ِي ِبأَ هن للا تَعاَلى موجود حق وأَهنه ن ِ‬
‫َْ ُ ٌ َ َ ُ َ‬ ‫َ َ‬
‫يل اْلو ِ‬
‫َ‬
‫ِقيام ال هدلِ ِ‬
‫َُ‬ ‫ف َعَل ْي ِه ه‬
‫الس ََل ُم‪َ ،‬و ُه َو‬ ‫وس ُ‬
‫َوَرآهُ ُي َ‬
‫ان ِع ْن َد َج ِمي ِع‬ ‫ٍ‬ ‫ِإَلى ُك ِل َشي ٍء ومص ِر ِ‬
‫ف ل ُك ِل َش ْيء َو ُم َح هرُك ُه َو َم ْس َك ُن ُه‪َ ،‬ف َم ْن أَ َراهُ للاُ تَ َعاَلى َه َذا اْل ُب ْرَه ُ‬ ‫ْ َُ َ ٌ‬
‫ات‪.‬‬ ‫ات ص هرف ع ْنه السوء واْلَفح َشاء ِمن ج ِمي ِع اْلم ْن ِكر ِ‬ ‫اْلم ِهم ِ‬
‫ُ َ‬ ‫َ َ ْ َ ْ َ‬ ‫َ َ َ ُ‬ ‫ُ َ‬
‫ود َوتََب َرَه هن ِع ْن َدهُ أَهن ُه َي َارهُ َل َم َحاَل َة‬ ‫الطاع ِ‬
‫ات َف ِه َي أَ ْن تَ ْعَل َم أَ هن للاَ تَ َعاَلى َم ْو ُج ٌ‬ ‫َ‬
‫الثه ِاني ِقسم ه‬
‫ُْ‬
‫ك اْل ِعَبا َدةَ َفِإهن َما تَ َرَك َها تَ َهاونا‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ه‬
‫ان ُمقٌر ِب ُو ُجوِده َفتَ َر َ‬ ‫ِإل أَ ْن َي ُكو َن ِزْنديقا َجاحدا َل َيقر ِب َر ِب‪َ ،‬فِإ ْن َك َ‬
‫ض لِ َج ْهلِ ِه ْم ِبَق ْد ٍر ِإ هل َمرو َق ْد َر أَ ْم ِِره‪.‬‬‫ين لِْلَف َرِائ ِ‬ ‫ِ ِ‬ ‫ِِ‬ ‫ان اْلبره ِ ِ ِ ِ‬ ‫ِ‬
‫ال اْل َمضيع َ‬ ‫ان ْال ْح َساني ع ْن َدهُ‪َ ،‬و َهذه َح ُ‬ ‫ص ِ ُْ َ‬ ‫ل ُنْق َ‬
‫ال ْح َس ِاني‪َ ،‬فِإ َذا تَ ْذ َك ُر اْل َع ْب ُد‬
‫الس ْه ِو َع ْن َه َذا اْلمَقا ِم ِْ‬
‫َ‬ ‫ات َو ُه َو َم َح ُل اْل َغْفَل ِة َو ه‬
‫الثهالِ ُث ِمن اْلمباح ِ‬
‫َ َُ َ‬
‫ض َع ْن ُه اَ ْستَ ِحي أَ ْن َي َراهُ ُم ِكبا‬ ‫ال َعَل ْي ِه وِقهل ِة ْالَ ْع َار ِ‬‫ال ْقب ِ‬ ‫أَ هن للا تعاَلى يراه ِفي ت ِ ِ‬
‫ص ِريفه َوأَهن ُه أَ َرهُ ِب ِْ َ‬‫َْ‬ ‫ََ ُ‬ ‫َ ََ‬
‫َ‬ ‫َ‬
‫ال ْقب ِ‬ ‫ِ‬ ‫ِ ِ ِ ِ ِ‬ ‫عَلى اْلخ ِس ِ ِ‬
‫ط ُع َع ْن ُه‪.‬‬ ‫ال َعَلى َما َيْق َ‬ ‫يس اْلَفاني ُم ْستَ ْغ ِرقا في ْال ْشت َغال ِبه َع ْن ذ ْك ِِره َو َع ْن ِْ َ‬ ‫َ‬ ‫َ‬
‫اْلمَقام الثه ِاني ِفي عاَل ِم اْلغي ِب َفِإ هن اْلعبد ِإ ْذ َف َكر ِفي مو ِ‬
‫اط ِن ا ْل ِخ َرِة ِم ْن َم ْو ٍت َوَق ْب ٍر َو َح ْش ٍر‬ ‫ََ‬ ‫َ‬ ‫َ َْ‬ ‫َْ‬ ‫َ‬ ‫َ ُ‬
‫اب وغي ِر َذلِك‪ ،‬وعَلم أَهنه معروض عَلى للاِ تَعاَلى ِفي َذلِك اْلعاَل ِم ومو ِ‬ ‫و ِعر ٍ ِ‬
‫اط ُن ُه تَ َه ِيأُ‬ ‫َ َ َ ََ‬ ‫َ‬ ‫َ َ َ َ ُ َُْ ٌ َ‬ ‫ض َوح َس ٍ َ َ ْ‬ ‫َ َ‬
‫ع‪.‬‬ ‫ض َفَيتَ َزهي ُن لِ ْل ِخ َرِة ِب ِزْيَن ِة أَ ْه ِل ْال ِخ َرِة َما ِا ْسِت َ‬
‫طا َ‬ ‫لِ َذلِ َك اْل ِع َر ِ‬
‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ان َفِإ هن‬ ‫وأَ هما اْلمَقام الثهالِ ُث ِفي ِْ‬
‫ات‬‫يل الصَف َ‬ ‫اْل َع ْب َد إ َذا َعَل َم في ُقلُوب أَ ْولَِيائه َفَي ِز ُ‬ ‫ال ْح َس ِ‬
‫َ ُ‬ ‫َ‬
‫هِ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ه‬ ‫ِ‬ ‫ِ‬ ‫اْلمهلِ َك ِ‬
‫َحتى َي ْج َع َل س هرهُ َكاْلم ْرآة اْل ُم َجلة َق ْولِه (( َكأَهن َك تَ َراهُ‬
‫ات‬‫ود َ‬‫ف اْل َم ْح ُم َ‬ ‫ط ِه َرهُ م ْن َها َوَيتَص ُ‬ ‫ات َوَي ْ‬ ‫ُْ‬
‫يس‪.‬‬ ‫ِ‬ ‫اك))"‪ِ ،‬ا ْنتَهى َك ََلم اْلع ِ ِ ِ ِ ِ‬ ‫َفِإ ْن َلم تَ ُكن تَ َراهُ َفِإهن ُه َي َر َ‬
‫ارف َع ْبد اْل َجليل َو ُه َو َنف ٌ‬ ‫ُ َ‬ ‫َ‬

‫اْل َخ ِات َم ُة‬

‫ان ِم َن ال َّشا ِر ِع‬ ‫اْل ْح َس ِ‬‫اْلي َما ِن َو ِ‬
‫اْل ْسالَمِ َو ِ‬ ‫ان َح ِقي َق ِة ِ‬ ‫الش ْي ُخ َر ِح َم ُه للاُ تَ َعاَلى‪َ " :‬ه َذا َبَي ُ‬ ‫وَقال ه‬
‫َ َ‬
‫ِ‬ ‫ِ‬ ‫َن َه ِذ ِه األَ ْقسام َّ‬ ‫ِ‬ ‫َعَل ْي ِه َّ‬
‫ظ ِر‬ ‫ين َج ِمي ُع ُه ِب َّ‬
‫الن َ‬ ‫الثالَ َث َة ه َي الد ُ‬ ‫َ َ‬ ‫ان َوَق ْد َتَقَّد َم أ َّ‬‫س َب ْع َد َبَيا ِنه َبَي ٌ‬ ‫السالَ ُم َوَل ْي َ‬
‫ِ ِ‬ ‫ِِ‬ ‫ِ ِ‬ ‫يل َذلِ َك َق ْوُل ُه َعَل ْي ِه َّ‬ ‫ِإَلى اْل ِعب َادا ِت و َّ ِ‬
‫اك ْم‬
‫يل اَ َت ُ‬‫السالَ ُم ُم َخاطًبا ألَ ْص َحابه‪َ (( :‬فإَّن ُه ج ْب ِر ُ‬ ‫الصالَ ُة َو َّ‬ ‫الدل ُ‬ ‫َ‬ ‫َ‬
‫ال ِا ْب ُن‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫لُي َعل َم ُك ْم ديَن ُك ْم))‪َ ،‬ب ْع َد أَن َسأَل ُه َع ْن َحقيَقت َها َوَف َّسَرَها َك َما في َل ْفظ ِر َو َاية ُم ْسلم"‪َ ،‬ق َ‬
‫ِ‬ ‫ِ ِ‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫اْلمِن ِ ِ‬
‫ير‪ :‬في َق ْولِه‪"ُ :‬ي َعل َم ُك ْم د َين ُك ْم"‪َ ،‬د َلَل ٌة َعَلى أَ هن الس َؤا َل اْل َح َس َن ُي َس َمى عْلما َوتَ ْعليما‪ ،‬لَ هن ج ْب ِر َ‬
‫يل‬ ‫ُ‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ف‬ ‫صُ‬ ‫الس َؤال ن ْ‬‫"ح ْس ُن ُ‬ ‫ص ُد ْر م ْن ُه س َوى الس َؤال‪َ ،‬و َم َع َذل َك َفَق ْد َس هماهُ ُم َعلما‪َ ،‬وَق ْد اَ ْشتَ َه َر َق ْوُل ُه ْم‪ُ :‬‬ ‫َل ْم َي ْ‬
‫ِ‬ ‫ِ‬ ‫ِ ِِ ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اْلعْل ِم"‪َ ،‬وُي ْمك ُن أَ ْن َي ْؤ َخ َذ م ْن َه َذا اْل َحديث لَ هن اْلَفائ َدةَ ف ْيه َبنهي ٌة َعَلى الس َؤال َواْل َج َواب َمعا‪َ ،‬ق َ‬
‫ال‬
‫ض هم َن ُه ِم ْن َج َم ِل ِعْل ِم السهن ِة"‪.‬‬ ‫ِ‬
‫ال َل ُه‪ :‬أُم السهنة‪َ ،‬ل َما تَ َ‬ ‫صَل ُح أَ ْن ُيَق َ‬ ‫يث َي ْ‬ ‫"ه َذا اْل َح ِد ُ‬
‫طِبي‪َ :‬‬ ‫اَْلُق ْر ُ‬
‫اس‬ ‫اء لُِي َعلِ َم َّ‬
‫الن َ‬ ‫َج َ‬
‫ِ‬
‫ج ْب ِر ُ‬
‫يل‬ ‫ظ ِرَو َاي ِة اْلُب َخارِي‪ِ(( :‬إ َّن َه َذا‬ ‫الش ْي ُخ َر ِح َم ُه للاُ تَ َعاَلى‪َ " :‬وَل ْف ُ‬ ‫وَقال ه‬
‫َ َ‬
‫مج ِ ِ‬ ‫ِ‬ ‫ص ِري ِح‪َ ،‬وِإ ْسَن ُاد الته ْعلِي ِم ِإَلى‬ ‫ِه ِ ه‬ ‫ِديَنهم))"‪ِ ،‬إ َشارة ِإَلى ِ ِ‬
‫ازي‪ ،‬لَهن ُه َك َ‬
‫ان‬ ‫َُ‬ ‫ج ْب ِر َ‬
‫يل‬ ‫الزَي َادة‪َ ،‬ف َما تََف َرُد إل بالت ْ‬ ‫ٌَ‬ ‫ُْ‬
‫السَب ُب ِفي اْل َج َوا ِب‪َ ،‬فلِ َذلِ َك أَ َم َر ِب ْالَ ْخ ِذ َع ْن ُه‪.‬‬ ‫ه‬
‫اْل ْسالَمِ ُنَرِتُب َها‬ ‫ال ِ‬ ‫َعم ِ‬ ‫ِ‬ ‫ِ ِ‬
‫وعَنا في َتْرتيب أ َْب َواب أ ْ َ‬
‫ِ‬
‫ان ُشُر ُ‬ ‫الش ْي ُخ َر ِح َم ُه للاُ تَ َعاَلى‪َ " :‬وَق ْد َء َ‬ ‫وَقال ه‬
‫َ َ‬
‫ِ‬ ‫ِ‬ ‫ّللا ع ْنهم أ ِ‬ ‫َكما رَّتبها عَلماء ُّ ِ ِ‬
‫ين"‪َ ،‬و َم ْعَنى َق ْولِه‪" :‬اَ ْع َمال ْال ْس ََل ِم" أَ ْي ْالَ ْع َم ُ‬
‫ال‬ ‫َج َمع َ‬‫السَّنة َرض َي َّ ُ َ ُ ْ ْ‬ ‫َ َ ََ ُ َ ُ‬
‫ان ِباْلُقُل ِ‬ ‫ال ْح َس ِ‬ ‫ان و ِْ‬ ‫ِ ِ‬ ‫ه‬ ‫ِ ِ‬ ‫ه ِ ِ ِ‬ ‫ه ِ‬
‫وب‪.‬‬ ‫الظاه َرةُ ُمتَ َعل ٌق باْلعَب َادات َواْلَف َرائض َك َما َمتُ َعل ُق َباب ْال ْي َم ِ َ‬
‫ِ‬ ‫ِ ِ‬ ‫ِِ‬
‫ين" أَ ْي َق ْد َرتَ َب ُكتُُب ُه ْم‬ ‫اء السهنة َرض َي للاُ َع ْن ُه ْم أَ ْج َمع َ‬ ‫َو َم ْع َنى َق ْوله‪" :‬ن َرتََب َها َك َما َرتََب َها ُعَل َم ُ‬
‫السِتح ِ‬ ‫الطهارِة و ِكتَاب اْلحي ِ ِ‬ ‫ه‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِِ‬
‫اب التهَي هم ِم‬‫اضة َو ِكتَ ُ‬ ‫ض َو ْ ْ َ َ‬ ‫اب َ َ َ ُ َ ْ‬ ‫في اْلفْقه َعَلى الته ْرِتيب اْل َم ْع ُروف َوِه َي كتَ ُ‬
‫يب اَهل ِذي‬ ‫ِِ‬ ‫الص ََل ِة وما يتَعهلق ِبها و ِكتَاب ه ِ‬ ‫ِو ِكتَ ِ‬
‫اب اْل َح ِج‪ ،‬ا ْقت َدا َء الته ْرِت َ‬ ‫الص ْو ِم َو ِكتَ ُ‬
‫اب ه‬ ‫الزَكاة َو ِكتَ ُ‬ ‫ََ َ َ ُ َ َ ُ‬ ‫اب ه‬
‫ال ْسَلَ ُم‬ ‫َرتََبها َرسول للاِ صهلى للا َعَل ْي ِه وسهلم ِفي َقولِ ِه َكما ِفي ِرو َاي ِة مسلِ ٍم َع ْن ِا ْب ِن ُعمر‪ُ (( :‬بِني ِ‬
‫َ‬ ‫َ‬ ‫َ ُْ‬ ‫َ‬ ‫ْ‬ ‫ََ َ‬ ‫ُ‬ ‫َ‬ ‫َ ُ ُ‬
‫ان‪َ ،‬واْل َح ِج))‪َ ،‬فَق ْد‬ ‫اء ه ِ ِ‬ ‫لصَلَ ِة‪ ،‬وإِيتَ ِ‬ ‫ٍ‬
‫ضَ‬ ‫الزَكاة‪َ ،‬وص َيا ِم َرَم َ‬ ‫َ‬ ‫َّللاُ‪َ ،‬وإِ َقا ِم ا ه‬ ‫َن ُي َو هح َد ه‬ ‫َعَلى َخ ْم َسة‪َ ،‬عَلى أ ْ‬
‫ية َك َما َس َي ِأتي ِإ ْن‬ ‫يب اَهلِتي يترتب اْلُفَقهاء ُكتِب ِهم اْلَفْق ِه ِ‬ ‫ك َعَلى الته ْرِت ِ‬ ‫اب اْل ُمَب ِ‬ ‫ِ‬ ‫َرتَب ه‬
‫َ ُ ُ ْ‬ ‫َ ََ َ َ‬ ‫ار َ‬ ‫الش ْي ُخ َه َذا اْلكتَ َ‬
‫َّللاُ تَ َعاَلى‪.‬‬
‫َشا َء ه‬
‫ان مجهد ِد ِ‬ ‫السَّن ِة لِ ُن ِ‬‫ان ِم ْن َس ْو ِق ْاألُ َّم ِة ِإَلى ِإ ِتَبا ِع ُّ‬ ‫اب ِْ‬ ‫ِ‬ ‫ِ‬
‫الد ْي ِن‬ ‫ور ال هزَم ِ ُ َ‬ ‫ال ْي َم ِ‬ ‫ُهَنا ا ْنتَ َهى كتَ ُ‬
‫ود َي تَ َغ َم َدهُ للاُ ِب َر ْح َمِت ِه َوأََف َادَنا‬ ‫ان ْب ِن ُف ُ‬ ‫الش ْي ِخ ُع ْث َم َ‬‫ين ه‬ ‫ِ‬
‫ير اْل ُم ْؤ ِمن َ‬ ‫اء أَ ِم ِ‬‫ف اْلح ِق ِإما ِم ْالَولِي ِ‬
‫َْ‬ ‫َ‬ ‫َ‬
‫سي ِ‬
‫َْ‬
‫الن ْع َم ِة َوِب ه‬
‫اّلِلِ‬ ‫اللمع ِة وِإ ْتمام ِ‬ ‫ُّ‬
‫ان ُم َس َمى َت ْو َق ْ َ َ َ َ‬
‫اب ِْ‬
‫ال ْي َم ِ‬ ‫الش ْرِح َعَلى ِكتَ ِ‬ ‫ِبَب َرَك ِات ِه‪ ،‬وِبِا ْنتَه ِائ ِه اَ ْنتَه ْي ُت ه‬
‫َ‬ ‫َ َ‬
‫الخ َرِة‪َ ،‬وأَ ُعوُذ ِب َك ِم ْن ُك ِل َش ٍر‬ ‫ط ِب ِه ِعْلمك ِفي الد ْنيا و ِ‬ ‫ِ‬ ‫ِ‬ ‫ه‬
‫َ َ‬ ‫َُ‬ ‫َحا َ‬ ‫َسأَلُ َك م ْن ُكل َخ ْي ٍر أ َ‬ ‫يق‪ ،‬الل ُه هم أ ْ‬ ‫التهْوِف ُ‬
‫َو َسهل َم‬ ‫َّللاُ َعَل ْي ِه‬
‫صهلى ه‬ ‫ٍ‬ ‫ِ ِِ‬ ‫ِ ِِ ِ‬ ‫ِ ِ ه‬ ‫ِ‬
‫ط به عْل ُم َك في الد ْنَيا َوالخ َرة‪ ،‬الل ُه هم َوفْقَنا لتَبا ِعُ ُسهنة َنبي َك ُم َح همد َ‬
‫أَحا َ ِ ِ ِ‬
‫َ‬
‫ص ََلة َد ِائ َمة ِب َد َوا ِم َك‪ ،‬ا هلل ُه هم أ َْر َح ْم أُ هم َة ُم َح هم ٍد‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ ِ‬
‫َر ْح َمة‬ ‫ظاه ار َوَباطنا ِب َجاه َنِبي َ‬
‫الر ْح َمة َعَل ْيه َم ْن َك َ‬
‫ص ِل َو َسلِ ْم َبا ِر ْك َعَلى َسِي ِدَنا َو َم ْوَلَنا‬ ‫ه‬ ‫ِ‬ ‫ِِ‬ ‫ِ‬
‫يع َخْلق َك َوأَ ْكفيه ْم َما َل َيطيُقو َن‪ ،‬اَلل ُه هم َ‬
‫ِ‬ ‫ه‬
‫َعا همة‪ ،‬الل ُه هم أ َْر َح ْم َجم َ‬
‫ِ‬ ‫ِ ه‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ٍ ِ‬
‫ص ْحِبه َو َسل َم تَ ْسليما‪ُ ،‬س ْب َح َ‬
‫ان‬ ‫ُم َح همد الهنبي ْالَم ِي اْل َحبيب اْل َعلي اْلَق ْد ِر اْل َعظي ِم اْل َجاه َو َعَلى أَله َو َ‬
‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ين َواْل َح ْم ُد هّلِل َر ِب اْل َعاَلم َ‬
‫ين‪.‬‬ ‫َر ِب اْلع هزِة َع َما َيصُفو َن َو َس ََل ٌم َعَلى اْل ُم ْرَسل َ‬
A COMMENTARY UPON
THE BOOK OF BELIEF
 Kitaab’l-Iman (The Book of Belief)
In the Name of Allah, the Beneficent, the Merciful, may Allah send blessings upon the master of
the Messengers, and his Family and all his Companions.

Says the poor slave in dire need of the mercy of his Independently Rich Praiseworthy
Lord: Shaykh Muhammad Shareef bin Farid: all praises are due to Allah, the Lord of the worlds;
and blessings and peace be upon our master Muhammad, his family and all his Companions. To
continue: this is an annotation and commentary upon the Book of Belief from the Sawq’l-Umma
Ila Ittibaa` as-Sunna of Shehu Uthman ibn Fuduye` Muhammad ibn Uthman ibn Saalih; known
as Dan Fodio. I ask Allah ta`ala that He make it purely for His generous sake; for He is enough
for me and the Best of guardians.
I say, and success is with Allah, that I studied this blessed book and received license to
transmit it from my spiritual master, my support and my lamp, the jurist Shaykh Muhammad al-
Amin al-Khateeb ibn Adam ibn Muhammad Tukur ibn Muhammad Sanbu; just as he received it
from his father, Shaykh Adam. He in turn, received it from Shaykh Musa al-Muhajir; who
received it from the jurist, the gnostic Imam and al-Khateeb Ali Dinba ibn Abi Bakr al-
Ma`llama. He, in turn, received it from its author, the Light of the age, the Reformer of the
religion, the Amir’l-Mu’mineen, Shehu Uthman ibn Fuduye`, may Allah ennoble their secrets and
benefit us by means of their baraka. Realize, that each time I utilize the phrase: ‘the Shehu, may
Allah ta`ala be merciful to him said’; in this commentary, it is a direct reference to Shehu
Uthman ibn Fuduye`, may Allah ta`ala be merciful to him.
Shehu Uthman ibn Fuduye`, may Allah ta`ala be merciful to him said: “The Book of
Belief”; for he began with the book of belief because belief or faith (al-imaan) is the foundation
and basis of the religion. The Umma of Muhammad, is unanimous regarding the fact that the first
that is obligatory upon every responsible individual is the correction of their beliefs. It is for this
reason that many of the scholars of the Sunna began their books with the “the Book of Belief”.
What is intended by using this title of the Book of Belief is that it is a clarification of the
meanings of belief (iman), outward surrender (islam) and inward spiritual excellence (ihsan)
within the shari`a.
The etymological root of the expression ‘belief’ (al-iman) is a verbal noun taken from the
words: ‘he believed; he believes; belief, for he is a believer’. It means the opposite of disbelief;
or it is acceptance which is the opposite of denial. Az-Zujaaj said: “Belief is the manifestation of
humility and acceptance of the shari`a and that which the Prophet, may Allah bless him and
grant him peace came with and comprises the belief and acceptance of the heart.” The Shehu,
may Allah ta`ala be merciful to him, said in his Mirat’t-Tullab: “Belief linguistically means
acceptance and according to the shari`a, it means acceptance in the heart of everything which the
Messenger, may Allah bless him and grant him peace came with out of necessity, but excluding
those matters derived through independent judgment.”
Belief is the foundation of the religion and is called tawheed or doctrine of beliefs as the
Shehu, clarified in his `Umdat’l-`Ulama. One can assume that the meaning of his words:
“acceptance of the heart” is that belief in total is the acceptance of the heart without verbal
acknowledgment or action. However, genuine belief is the acceptance of the heart in everything
which our master Muhammad, may Allah bless him and grant him peace came with, the
acknowledgement of the tongue and acting in accordance with the principles of the religion.
Allah ta`ala says: “Verily the believers are those who when Allah is mentioned their
hearts become afraid, when His signs are rehearsed to them it increases them in belief and they
become reliant upon their Lord. They are those who establish the prayer and spend out from
what We have provided them. These are the real believers. They have spiritual ranks with their
Lord, forgiveness and generous provision.” It has been related by Abu `Amr ibn Hamdaan on the
authority of Ali ibn Abi Talib who said: “I once asked the Prophet, may Allah bless him, his
family and grant him peace about what belief was and he said: ‘It is acquaintance with the heart,
the affirmation with the tongue and acting with the limbs’.”
The Shehu, may Allah ta`ala be merciful to him, said in his Haqeeqat’l-Iman wa’l-Islam:
“The majority of the realized jurists hold the view that belief means acceptance only; and that the
verbal pronunciation of the testimony is a prerequisite for the recompense of judgment as
Muslim in this world’s life; just as acceptance in the heart is an inward affair which has
necessary signs. For whoever accepts Islam in his heart, but does not make the verbal
pronouncement with his tongue, is in fact a believer with Allah ta`ala; even though he cannot be
considered a believer in the judgment of this life. However, if he makes the pronouncement with
the tongue but does not really accept Islam in his heart; then he is a hypocrite. His judgment is
the opposite (i.e. he is outwardly judged as a Muslim in this world, but is a disbeliever with
Allah ta`ala). This was the opinion advanced by Shaykh Abu Mansuur and textual evidence
supports that view.”
For the reality of true belief is the acceptance of the Messenger in everything that he
came with out of necessity from his Lord. This means acceptance of everything that is known to
be from the religion either by means of one’s presumed beginnings in Islam, or by reflection or
evidence. That which is known to be from the religion out of necessity includes that about which
there is no doubt for any reasonable person, such as the existence of the Creator, His Divine
Unity, the existence of the Angels, the Messengers, the Last Day and everything that our master
Muhammad, may Allah bless him and grant him peace came with; as the Shehu, may Allah ta`ala
be merciful to him said in an abridged fashion.

On What Has Been Related Concerning How the Islam of the Servant and His Belief Can
Be Ascertained in this Life
The Shehu, may Allah ta`ala be merciful to him said: “On What Has Been Related
Concerning How the Islam of the Servant and His Belief Can Be Ascertained in this Life”;
that is to say, the means of judging the soundness of a person’s Islam of in this world’s life and
acknowledging the belief that will suffice him in it as well as. Allah ta`ala says: “And do not say
to those who give you the greetings of peace: You are not a believer.” This means that you
should not say that to those who surrender to you and who do not fight you, manifesting to you
that he is from among the people of your religion and spiritual calling. For the meaning of safety,
surrender and peace are all one meaning. So you should never say to anyone who manifest the
outward rites of Islam: ‘You are not Muslim.’ Al-Bukhari said: “This verse means do not say to
those who extend their hands to you, give you the greetings of peace, manifest the same Islamic
call as you: ‘You are not a believer’.
 It is said that the phrase ‘peace’ in this verse is the saying of: ‘as-salaamu `alaykum’
(peace be with you). This, thus refers back to the original meaning of the verse, because a person
giving peace is among the greetings of Islam, and is a clear sign of their obedience and
submission to the faith. It is conceivable that what is meant by the phrase ‘peace’ is to show
partiality to and to abandon opposition. This verse was revealed regarding a people from the
Muslims who were traveling and passed a man with whom were camels and sheep for sell. He
then gave the greetings of peace to some of the people and said: ‘There is no deity except Allah,
Muhammad is the Messenger of Allah.’ But one of the people seized him and killed him. When
this was reported to the Prophet, may Allah bless him and grant him peace, it became extremely
unbearable for him and thus the above verse was revealed.” It was related by al-Bukhari on the
authority of `Ata’ on the authority of Ibn Abass who said: “There was a man who possessed
sheep who encountered some Muslims and said to them: ‘Peace be with you.’ But then they
killed him and seized his sheep. It was then that Allah ta`ala revealed His words: ‘And do not say
to those who give you the greetings of peace: You are not a believer.’
The Shehu said in his Tarweeh’l-Umma: “The consensus (al-`ijma) of the Sunni scholars,
may Allah be pleased with them, is unanimous regarding the belief that is sufficient in applying
judgment in this world’s life is verbal acknowledgment (iqraar) of the two testimonies (as-
shahadatayn) only. Whoever verbally pronounces the two testimonies (shahadatayn) has secured
for himself the judgment of Islam in the religion as long as disbelief does not appear from him by
words, (such as denying what is known that the Messenger came with out of necessity), or deeds,
(such as making prostration to an idol, for example). This is what Abd’s-Salaam ibn Ibrahim ‘l-
Laqaani said in his commentary of his Jawharat ‘t-Tawheed.” I say: that verbal
acknowledgement of the two testimonies is sufficient; however, this must be accompanied with
the remainder of the five pillars, such as the prayer, the obligatory alms, as it will be cited in the
forthcoming prophetic traditions.
The Shehu, may Allah ta`ala be merciful to him said: “It has been related in the Saheeh
of al-Bukhari on the authority of Ibn Umar, that the Messenger of Allah, may Allah bless
him and grant him peace said: “I have been commanded to fight the people until they
testify to Laa ilaha illa Allah wa anna Muhammadan rasulullah, establish the prayer
(salaaat), and give the obligatory alms (zakaat). If they do that, then their lives and
property will be protected from me except by the rights of Islam and their reckoning is
with Allah.”
The narrator of this prophetic tradition was Abu Abd’r-Rahman Abdallah ibn Umar ibn
al-Khataab ibn Nufayl ibn Abd’l-`Uzza ibn Riyaah ibn Qarat ibn Rizaah ibn `Adiy al-Qurayshi
al-`Adawi al-Makki al-Medini, may Allah be pleased with them. He was the Shaykh’l-Islam. He
accepted Islam when he was young, being close to seven years of age. He was among those who
gave the oath of allegiance under the tree. He was present at the Battle of Uhud, and witnessed
the victory over Mecca, when he was twenty years old. He transmitted an abundance of
beneficial knowledge from the Prophet, may Allah bless him and grant him peace. Imam
Muhammad al-Baaqir ibn Ali ibn al-Husayn said: “When Ibn Umar heard a prophetic tradition
from the Messenger of Allah, may Allah bless him and grant him peace, he would not add or
delete anything from it, and in this regard no one was like him.” It has been related by Malik ibn
Anas on the authority of those who related it to him: “Ibn Umar used to follow the affair of the
Messenger of Allah, may Allah bless him and grant him peace, so closely in his traces, and states
and was so concerned with doing so, that it was feared he would go mad due to his regard for
that.” Ibn Umar also transmitted from his father, Abu Bakr, Uthman, Ali, Bilaal, Suhayb, `Aamir
ibn Rabi`a, Abu Sa`id al-Khudri, Zayd ibn Thaabit, his uncle Zayb ibn al-Khataab, Abdallah ibn
Mas`ud, A`isha and many others. A`isha, once said regarding him: “I have never seen anyone
who adhered to the first affair as Ibn Umar did.” Ibn al-Musayyib said: “If I were to give witness
that anyone was from the people if Paradise, then I would surely testify that Ibn Umar was one.”
Tawuus said: “I never saw anyone more scrupulous in their piety than Ibn Umar.” An abundant
amount of the righteous narrated from him; among whom were his sons: Saalim, `Ubaydallah,
Hamza, Zayd, and Abdallah, also his freedman, Naafi`, Abu Ja`far Muhammad al-Baaqir, al-
Hassan al-Basri, Ibn Shihaab az-Zuhri, al-Qaasim ibn Muhammad, Muhammad ibn Sireen, and
many others besides them. He died in Mecca in the year 74 A.H. when he was 84 years old, may
Allah be pleased with him.
The meaning of his words, upon him be blessings and peace: “I have been commanded”
that is ‘Allah commanded me’, because only Allah can command the Messenger of Allah, may
Allah bless him and grant him peace. However, through legal analogy when a Companion says:
‘I have been commanded’, it means: ‘The Messenger of Allah, may Allah bless him and grant
him peace commanded me’, and it should not be taken to mean that another Companion
commanded him; due to the fact that he was a scholar of independent judgment; he was not in
need of the command of another scholar of independent judgment. However, when a scholar of
the second generation (taabi`) said it, then its meaning here is applied.
The meaning of his words upon him be blessings and peace: “…to fight the people”
means in order to give victory to the Word of Allah and subordinate those who oppose it. This
can be accomplished in certain circumstances by actual warfare, in some circumstance by
imposing the jizya, and in other circumstances by establishing a social contract (mu`aahida) or
treaty of truce (sulhi).
The meaning of his words upon be blessings and peace: “…until they testify to Laa ilaha
illa Allah wa anna Muhammadan rasuulullah, establish the prayer (salaaat), and give the
obligatory alms (zakaat). If they do that, then their lives and property will be protected from me
except by the rights of Islam”, is that the implications of this statement is that whoever testifies
to the two testimonies, establishes the prayer and gives the obligatory alms, then his blood is
protected from him even if he denies the remainder of the legal requirements. However, the
testimony to messenger-ship also comprises acceptance of everything he came with.
The meaning of his words upon him be blessings and peace: “…and their reckoning is
with Allah”, is in those matters which are hidden and concealed in them. In this is clear evidence
of the acceptance of outward actions, and that judgment is concluded based upon what is
apparent. Also taken from this is avoiding declaring as disbelievers those people of heretical
innovation who are connected to the divine unity (tawheed) and adhere to the shari`a, as well as
the acceptance of the repentance of the disbeliever from his disbelief without making a
distinction between apparent or hidden disbelief.
The meaning of the words of the Shehu, may Allah ta`ala be merciful to him: “In it also”;
that is, in the Saheeh of al-Bukhari also, or it means in “What Has Been Related Concerning
How the Islam of the Servant and His Belief Can Be Ascertained in this Life”. The meaning of
the words of the Shehu, may Allah ta`ala be merciful to him: “…on the authority of Anas ibn
Malik, who”; was Abu Hamza Anas ibn Malik ibn an-Nadr ibn Damdam ibn Zayd ibn Hiraam
ibn Jundub ibn `Aamir ibn Ghanim ibn `Adiy ibn an-Najaar al-Ansari al-Khazraji an-Najaari al-
Medini. He was an Imam, mufti, Qur’an reciter, traditionist and the transmitter of Islam. He was
the private servant of the Messenger of Allah, may Allah bless him and grant him peace and was
closer to him than his wives, disciples and followers. He was the last of the Companions to die.
Anas kept company of the Prophet, may Allah bless him and grant him peace completely and
adhered to him completely from the time that he, upon him be blessings and peace made the
emigration until he died. He was among those who gave the oath of allegiance under the tree and
accompanied the Messenger of Allah, may Allah bless him and grant him peace on all of his
military engagements as his attendant, while he was a youth. He died in the year 93 A.H. and
reached the age of 107 years in age. His collection of prophetic traditions reached 2286. Al-
Bukhari and Muslim agree on 180. Al-Bukhari transmitted 80 isolated traditions from him, while
Muslim transmitted 90.
Anas ibn Malik: “said that the Messenger of Allah, may Allah bless him and grant hi
peace, said: “Whoever prays our prayer, faces our qibla and eats out slaughtered meats,
then that is a Muslim who is under the protection of Allah and His Messenger. Therefore,
do not betray Allah regarding those under His protection.” The meaning of his words, upon
him be blessings and peace: “Whoever prays our prayer”, is whoever prays the prayer that I pray,
or prays the prayer which my Companions and the people of my religion pray. This is evidence
for the permissibility in following the differences among the mujtahids of the Companions and
others from the Imams regarding prayer. If it were other than that then he upon him be blessings
and peace would have said: ‘Whoever prays my prayer.’
The meaning of his words, upon him be blessings and peace: “faces our qibla” is that he
faces the direction of the Ka`aba in Mecca from whichever direction he is, as Allah ta`ala says:
“And wherever you are turn yours faces towards its direction.” The meaning of his words, upon
him be blessings and peace: “…and eats our slaughtered meats” refers to anyone who slaughters
animals by causing the blood to flow through the cutting of the jugular vein with an iron, stone,
wood or stick like cutting utensil, whether it be done by a Muslim or one of the People of the
Book; for these are the manners of slaughter which are lawful with us.
The meaning of his words, upon him be blessings and peace: “…then that is a Muslim”,
that is to say: whoever prays the prayer of the Muslims, faces the qibla of the Muslims, eats the
slaughtered animals of the Muslims, then these are clear proofs and plain evidence that he is
Muslim. The meaning of his words, upon him be blessings and peace: “…who is under the
protection of Allah and His Messenger”, that is, he is under their security and their covenant. The
meaning of his words, upon him be blessings and peace: “Therefore do not betray Allah”, that is:
do not act treacherously towards Allah, because betrayal is a form of treachery. The meaning of
his words, upon him be blessings and peace: “regarding those under His protection”; in this
phrase comprises the legal principle that the affairs of the people is based purely upon what is
apparent with them. For whoever, manifest the rites of the religion, then the judgment of its
people applies to him, as long as he does not manifest anything which is contrary to that.
The Shehu, said in his Tarweeh’l-Umma: “Shaykh as-Sanusi mentioned in his
commentary upon the al-Wusta: “It is not permissible for us to have an evil opinion (suu ‘dh-
dhann) regarding the beliefs of anyone whether he be common or otherwise except if there
appears openly on the tongue an issue that indicates that he conceals in his heart something of
corrupted beliefs (al-`aqd ‘l-faasid). Then, it becomes obligatory to be kind and tolerant in
instructing him in the meanings which will guide him to what is more reasonable in his beliefs.”
The Shehu, may Allah ta`ala be merciful to him said in his Rujuu` as-Shaykh as-Sanusi
`An at-Tashdeed Fee `Aqaa’id at-Tawheed: “Shaykh as-Sanusi, may Allah be merciful to him,
also clarified, in spite of his strictness, that no one who openly manifest Islam is to be declared a
disbeliever, as long as they do not openly manifest disbelief. This is because the judgment of this
world’s life is constructed on what is outwardly apparent. This is based upon what he himself
said in his al-`Umdat: ‘Our words concerns that which is between the servant and his Lord; and
concerning what will redeem him from the eternity with the remainder of disbelievers in the
Fires of Hell.’ He then said: ‘As for this world’s life, then its judgments is constructed on what is
outwardly apparent’.”
The meaning of the words of the Shehu, may Allah ta`ala be merciful to him: “In it also”;
that it is to say, in the Saheeh of al-Bukhari also or it means in “What Has Been Related
Concerning How the Islam of the Servant and His Belief Can Be Ascertained in this Life”; “on
the authority of Anas ibn Malik also who said that the Messenger of Allah, may Allah bless
him and grant him peace, said: “I have been commanded to fight the people until they say:
Laa ilaha illa Allah. If they say it, pray our prayer, face our qibla, and slaughter as we
slaughter; then their life and wealth will be made sacred to us, except by what rights
demand.”
The meaning of his words, upon him be blessings and peace: “I have been commanded to
fight the people until they say: Laa ilaha illa Allah”, is that although the statement is confined to
what was said and did not include the testimony of messenger-ship, yet it is implied. This is
similar to what one means when you say: “I recited al-Hamd”, when you mean by that you
recited the entire chapter of al-Faatiha. It is said that the first part of the prophetic tradition was
narrated regarding the right of those who deny the divine unity; thus, when he verbally expresses
it, then he becomes like one who unifies Allah from among the People of the Book. He is then
required to have belief in what the Messenger came with. It is for this reason that the subsequent
mentioned actions are brought in conjunction with the first statement. The meaning of his words,
upon him be blessings and peace: “If they say it”, that is, if they verbally pronounce the noble
utterance; which is their saying: ‘laa ilaha illa Allah.’
The meaning of his words, upon him be blessings and peace: “…pray our prayer”, is a
clear reference to the lawful prayer and is incorporated in the act of bearing witness to
messenger-ship. The meaning of his words, upon him be blessings and peace: “…face our qibla,
and slaughter as we slaughter; then their life and wealth will be made sacred to us, except by
what rights demand”, is that the wisdom in restricting his words to what was mentioned of
actions is that whoever verbally pronounces the divine unity from among the People of the Book,
and even if they pray, face a qibla, and slaughter meats, but they do not pray as we pray or face
our qibla, they are then outside of the above mentioned protection of Allah and His Messenger.
This is because there are some among them who slaughter animals to other than Allah; as well as
those who do not consume our slaughtered meats. It is for this reason that he said in the
foregoing narration: “…and eat our slaughtered meats.” All this indicates that authentic
acquaintance with the circumstances of a person in his prayer and manner of consumption is
more summarily possible in a single day, unlike other matters of the religion. From this prophetic
tradition we know that the judgment of the Islam of servants is based upon their apparent
circumstances and not by what is concealed in their hearts.
The Shehu, may Allah ta`ala be merciful to him said: “It has been related in the Saheeh
of Muslim on the authority of Abu Sa’id al-Khudri that the Messenger of Allah, mat Allah
bless him and grant him peace, said: “I have not been ordered to search into the hearts of
people or to tear open their inward.” As for the narrator of this prophetic tradition, he was
Abu Sa`id al-Khudri, Sa`d ibn Malik ibn Sinaan ibn Tha`laba ibn `Ubayd ibn al-Abjar ibn `Awf
ibn al-Haarith ibn al-Khazraj al-Ansari al-Khazraji. He transmitted from the Prophet, may Allah
bless him and grant him peace, Abu Bakr, Umar and many from the Companions. Handhala ibn
Abu Sufyan related on the authority of his teachers: “There was no one from the young
Companions of the Messenger of Allah, may Allah bless him and grant him peace, who was
more knowledgeable than Abu Sa`id al-Khudri.” Those transmitted from him were his son
Abd’r-Rahman, Abdallah ibn Umar, Jaabir ibn Abdallah, Anas ibn Malik, Naafi`, Muhammad
al-Baaqir ibn Ali, al-Hassan al-Basri, `Ataa’ ibn Yasaar, Sa`id ibn al-Musayyib, `Ataa’ ibn Yazid
al-Laythi, Sa`id ibn Jubayr, and many others. He was among the mujtahid jurists of the
Companions. He narrated 1170 prophetic traditions. In the narrations of both al-Bukhari and
Muslim there were 43. Al-Bukhari transmitted 16 isolated traditions from him, while Muslim
transmitted 52. He died in the year 74 A.H.
The meaning of his words, upon him be blessings and peace: “I have not been ordered to
search into the hearts of people”, is that the etymological root of the phrase ‘search’ (naqqaba) is
to ‘examine’ (fatasha) and ‘scrutinize’ (bahatha). Thus, the phrase means that the Messenger of
Allah, may Allah bless him and grant him peace and others from his Umma were not ordered to
examine and scrutinize the hearts of people. It is as if he said: “I have only been ordered to judge
them by their apparent affairs.”
The meaning of his words, upon him be blessings and peace: “or to tear open their
inwards”; is that the meaning of ‘tear open’ (shaqqa) here is ‘to cleave open’ and ‘to rip open’
revealing what is in their breasts or hearts. The phrase ‘butuunihim’ (their inwards) is the plural
of ‘baatin’, and is the opposite of outward (dhaahir). This is a metaphor referring to their secrets
and what is concealed in their breast. In this prophetic tradition is clear refutation against those
who claim that they are upon the methodology of the Righteous Salaf, who along with that
search into and scrutinize the doctrines of belief of the common people and renounce them as a
result of that. All the scholars are agreed that the judgment in this life is based upon the outward
and it is Allah alone who oversees their hidden affairs. He, may Allah bless him and grant him
peace once said to Usama after he killed a man from among the idolaters who articulated the
testimony of divine unity, that he claimed that he only made the testimony in order to save
himself: “Did you tear open his heart to see whether he was truthful or a liar?” This is proof that
judgment applies solely to what is apparent and that what is inward is the sole responsibility of
Allah ta`ala. In this prophetic tradition is a natural impediment against the emergence of an
‘Inquisition’ into the hearts of mankind; and when any form of inquisition into the hearts of
people appears then it is not from the Sunna or upright religion. Rather it is a forbidden satanic
heretical innovation.
 For everyone who openly manifest Islam, is not to be declared a disbeliever, because the
Book, the Sunna and consensus all agree regarding that whoever makes the verbal
pronouncement of the two testimonies (shahaadatayn); then Islamic judgment is to be applied to
him; such as his being married among the Muslims; him being prayed over when he dies; his
being washed and buried among the graveyards of the Muslims. And this is as long as he does
not openly manifest disbelief in his actions; such as making prostration to a pagan idol; or in his
words; such as objecting to anything which is from the religion out of necessity.

On What Has Been Related Concerning the Principles of Islam

The Shehu, may Allah ta`ala be merciful to him said: “On What Has Been Related
Concerning the Principles of Islam”; where the phrase ‘principles’ (arkaan) is the plural of the
word ‘pillar’ (rukun) and comes from the support that someone takes against something or when
he leans upon it and takes repose. Allah ta`ala says: “And do not rely upon those who are
unjust”; that is to say: do not rely upon them for support and do not trust in them. Thus, the
principles of a precept are those aspects of a thing which strengthen it and make it stand; for the
principles of Islam are the aspects of Islam which causes its outward branch to stand.
Allah ta`ala says: “But righteousness is that you believe in Allah, the Last Day, the
Angels, the Books and the Prophets.” There is disagreement as to who is intended in this address.
Qatada said: “A man asked the Prophet of Allah, may Allah bless him and grant him peace about
righteousness, then Allah revealed this verse.” It is said that it used to be that a man before the
revelation of the religious obligations, when he testified to there is no deity except Allah and that
Muhammad is His servant and messenger, then Paradise would be obligatory for him. Then
Allah revealed this verse.
Ar-Rabi`a and Qatada said: “Those addressed in this verse are the Jews and the Christians
because they deferred regarding the direction and orientation of prayer. The Jews faced towards
the west facing the Temple of Jerusalem. The Christians faced towards the east in the direction
of the sunrise. Each group accused the other of altering the true orientation and made their
particular direction superior to the other. It was then said to them: ‘What you are arguing about is
not righteousness. However true righteousness is that you believe in Allah.’ It is said that the
meaning of the verse is ‘But those who are really righteous…’, based upon His words, ‘They are
ranks with Allah’, which means ‘they possess rank with Allah’. When the Prophet, may Allah
bless him and grant him peace made the emigration to Medina, the obligations were established,
the qibla was changed and the penal punishments were established, then Allah revealed this
verse. Then the Prophet, may Allah bless him and grant him peace said: ‘All of righteousness is
not that you pray nor so other than that. However true righteousness is that you believe in
Allah’,…until the end of the verse. Ibn Abass, Mujaahid, ad-Duhaak, `Ata, as-Sufyan and az-
Zujaaj, all agreed that the word righteousness could include in its meaning those who are
righteous as well as righteousness itself.” The verse, thus provides evidence of the pillars of
Islam in general.
The Shehu, may Allah ta`ala be merciful to him said: “It has been related in the Saheeh
of al-Bukhari on the authority of Abdullah ibn Umar, may Allah be pleased with them
both, who said: “I heard the Messenger of Allah, may Allah bless him and grant him peace,
say: ‘Islam has been built upon five principles: [1] to testify to Laa ilaha illa Allah wa
Muhammadun rasulullah; [2] to establish the prayer (salaat); [3] to pay the obligatory
alms (zakaat); [4] the pilgrimage (al-hajj); and [5] to observe the fast of Ramadan’.”
The meaning of his words upon him be blessings and peace: “Islam”, which is what
comprises the outward branch of the religion. The meaning of his words upon him be blessings
and peace: “…has been built”, is a passive object phrase indicating that it was constructed on a
foundation. The meaning of his words upon him be blessings and peace: “upon five”, that is five
supports (da`a’im) as it was explicitly stated in the narration of Abd’r-Razaaq. In the narration of
Muslim it says: “…upon five” using the feminine form meaning pillars or principles. They are:
“…to testify…”, that is to accept with the heart and verbally pronounce with the tongue: “…to
Laa ilaha illa Allah wa Muhammadun rasulullah”. In another narration: “…belief in Allah
and His Messenger…”, which means the verbal testimony of the divine unity and messenger-
ship. Comprised within the testimony of the messenger-ship is acceptance of everything which
he came with regarding the affairs of the after-life. The four mentioned issues after the testimony
are actually constructed upon it, since nothing from them can be valid except after its existence.
Its likeness is like a house which is constructed upon five pillars, where the foremost of them is
the center buttress and the remainder act as pillars. As long as the central buttress stands, then it
can be said that the house exists, regardless of what collapses from the remaining pillars.
However, if the central buttress collapses, then what is known to be a house also collapses.
The meaning of his words upon him be blessings and peace: “…to establish the prayer
(salaaat)”, is that the phrase ‘to establish’ takes its etymological root from ‘to institute’, thus
what is meant by establish the prayer is to be persistent in it, or to unconditionally perform it
with its preconditions, obligations and pillars. The meaning of his words upon him be blessings
and peace: “…to pay the obligatory alms (zakaat)”, is to give it over to its rightful people. The
lawful meaning of pay the obligatory alms is to discharge a portion of one’s wealth in a specific
manner for a specific people.

The meaning of his words upon him be blessings and peace: “…the pilgrimage (al-hajj)”,
meaning to the House of Allah in Mecca. In another narration it states: “…and pilgrimage to the
House”, which is the Ka`aba in Mecca. The meaning of his words upon him be blessings and
peace: “…and to observe the fast of Ramadhan”, is to refrain from eating, drinking and conjugal
relationships throughout the day during the month of Ramadhan. In this particular narration the
pilgrimage is presented before the issue of fasting. It is in this manner that al-Bukhari
constructed its arrangement. However, in Muslim in a narration of Sa`d ibn `Ubayda on the
authority of Ibn Umar the issue of fasting is mentioned before the issue of pilgrimage. Then Ibn
Umar said: “No. It should be fasting Ramadhan and then pilgrimage; likewise, did I hear it from
the Messenger of Allah, may Allah bless him and grant him peace.”
 On What has Been Related About the Foundations of Belief Which Entitles the Servant
Being Safe from the Eternity of the Fire and Entrance into Paradise

The Shehu, may Allah ta`ala be merciful to him said: “On What has Been Related
About the Foundations of Belief Which Entitles the Servant Being Safe from the Eternity of
the Fire and Entrance into Paradise”. The Shehu said in his Tarweeh’l-Umma: “Shaykh as-
Sanusi said in his Nuur as-Sa`ada, the commentary upon his Umm al-Baraaheen: “The
establishment of the divinity of our Master the Majestic and Mighty with every reasonable
person is undisputable. However, disbelief occurs when an additional deity is added, then
negation of the deities that have been added to Allah ta`ala is required. This is how the science of
Divine Unity (at-tawheed) came into being, so consider that.”
In the same text, the Shehu, may Allah ta`ala be merciful to him said: “Shaykh
Muhammad ibn Yusef as-Sanusi said when he was asked, as it was narrated by Sidi Miyaara in
the ad-Durri at-Thameen wa’l-Mawrud’l-Mu`een his commentary upon the Murshid’l-Mu`een,
about what is incumbent from the foundations of the religion (usuul ad-deen): is it a prerequisite
for the faith which entitles a servant to enter Paradise to know the meaning of Laa ilaha illa
Allah Muhammadur Rasuulullahi (There is no deity except Allah and Muhammad is the
Messenger of Allah) in detail the way it is discussed in the al-`Aqeeda’s-Sughra or not? He
answered: “That is not a prerequisite except in the perfection of one’s beliefs. It is a prerequisite
in the soundness of knowledge of the meanings concerning the comprehension of the particulars
of this science.”
He then said: “There is no doubt that the majority of the believers, the common among
them and the elite, are aware of that; since each of them knows that Allah is the Creator and that
He is not created (al-Khaaliq wa laysa bi makhluuq). They know that He is sole Provider and
that He is not provided for (ar-Raaziq wa laysa bi marzuuq). This simply means that He is
Independent of all else beside Himself and that all things besides Him are in need of Him. They
also know that prayers, fasting, pilgrimage are only offered to Him and that there is nothing
worshipped in reality besides Him. This is the meaning of their saying that Allah is the One
deserving of worship and that none deserves it except Him.”
The Shehu, may Allah ta`ala be merciful to him said: “It has been in the Saheeh of al-
Bukhari on the authority of ‘Utban ibn Malik who said that the Messenger of Allah, may
Allah bless him and grant him peace, said: “Verily Allah has forbidden from entering the
Fire, (that is from the Fire of eternity), him who says: ‘Laa ilaha ill Allah’; seeking by that
the continence of Allah.” As for the narrator of this prophetic tradition, he was `Utban ibn
Malik ibn `Amr ibn al-`Ijlan ibn Zayd ibn Ghanim ibn Salim ibn `Awf ibn `Amr ibn `Awf ibn al-
Khazraj al-Ansari al-Khazraji as-Saalimi. According to the majority of the narrators he was
among those who were present at Badr, however Ibn Is’haq did not include him among them.
The prophetic tradition verifying his status among the people of Badr is confirmed in the two
Saheeh collections by way of Anas, Mahmud ibn ar-Rabi` and others. He was the Imam of his
people of the Banu Saalim. Ibn Sa`d mentioned that the Prophet, may Allah bless him and grant
him peace made brotherhood between he and Umar. He died during the khilaafa of Mu`awiyya
when he had reached an advanced age.
 The meaning of his words, upon him be blessings and peace: “Verily Allah has forbidden
from entering the Fire, (that is from the Fire of eternity), him who says: ‘Laa ilaha ill Allah’;
seeking by that the continence of Allah”, is that there is nothing in the heavens and the earth that
is more important to Allah ta`ala than the noble testimony, which is the testimony of the divine
unity. For this reason it has been made obligatory for a person at the beginning of his Islam and
esentual at the point of his death. It is highly recommended to be recited by the common people
and the spiritually elite throughout their lives for the removal of their sins, the raising of their
spiritual ranks with Allah and the illumination of their hearts with His gnosis.
For the noble testimony is the defense of the servants with their Lord on the Day of
Judgment as at-Tirmidhi narrated on the authority of Abdallah ibn `Amr that the Messenger of
Allah, may Allah bless him and grant him peace said: “A man from my Umma will be
recuperated for all to see. Ninety-nine scrolls with his bad deeds will welcome him. Each scroll
will stretch as far as the eye can see. Then it will be said to him: `Do you deny any of these
things? Has my recording Angels done you an injustice?' He will say: `No my Lord.' It will be
said to him: `Do you have any excuse to put forward?' He will say: `No my Lord.' It will be
said: `On the contrary. Verily you have with Us an excellent deed and indeed this Day no
injustice will be done to you.’ There then will be brought out to him a slip of paper wherein will
be written: Ash hadu an La ilaha illa Allah wa ash hadu anna Muhammadan abduhu wa
rasuluhu (I bear witness that there is no deity except Allah and I bear witness that Muhammad is
His slave and Messenger). Then it will be said: `Take your paper.' He will say: `O my Lord!
What is this slip of paper in comparison to these scrolls? It will be said to him:` Verily no
injustice will be done to you!' Then the scrolls will be placed on the scales and then the slip of
paper will be placed upon the scales. The scrolls will be light but the slip of paper will be heavy
for there is nothing which is weightier than the name of Allah!” This means that nothing from his
sins will be equal to the noble testimony. On the contrary, the word of the testimony will out
weight all acts of disobedience.
The apparent meaning in the expression of the prophetic tradition: “Verily Allah has
forbidden from the Fire…” is that no one among the disobedient among the monotheist will enter
the Fire. However, this conception is a contradiction of many Qur’anic verses and well-known
prophetic traditions; among them being the prophetic traditions regarding the intercession, where
he upon him be blessings and peace said as it was related by at-Tirmidhi on the authority of Jabir
ibn Abdallah: “My intercession is for the people of major sins from my Umma. Those who are
not from among the people of major sins will not receive my intercession.” Thus, the majority of
the scholars interpolate the only possible meaning for ‘forbidden’ in the above prophetic
tradition to be ‘forbidden the eternity’ in the Fire.
The Shehu, may Allah ta`ala be merciful to him said: “In it also”; that it is to say, in the
Saheeh of al-Bukhari also or it means in “What Has Been Related About the Foundations of
Belief Which Entitles the Servant Being Safe from the Eternity of the Fire and Entrance into
Paradise”. It was related in it: “on the authority of Anas ibn Malik, may Allah be pleased
with him, who said that the Prophet, may Allah bless him and grant him peace, said to
Mu’adh (while Mu’adh was seated behind on his saddle): “O Mu’adh ibn Jabal!” So who
was Mu`adh ibn Jabal who rode behind the Prophet, upon him be blessings and peace on his
camel? He was the Imam and spiritual master Abu Abd’r-Rahman Mu`adh ibn Jabal ibn `Amr
ibn Aws ibn `Aa’idh ibn `Adiy ibn Ka`b ibn `Amr ibn Udaya ibn Sa`d ibn Ali ibn Asad al-Ansari
al-Khazraji al-Medini al-Badri. Mu`adh accepted Islam when he was eighteen years old. He was
tall, handsome and good looking. He was present at the oath of allegiance given at `Aqaba and
the Battle of Badr. He was among those who gathered the Qur’an during the life time of the
Messenger of Allah, may Allah bless him and grant him peace.
He upon him be blessings and peace said regarding him: “Mu`adh ibn Jabal is the most
knowledgeable of the people regarding the prohibitions of Allah and His permissibilities.” As-
Shaybaani related on the authority of Muhammad at-Thaqafi that the Messenger of Allah, may
Allah bless him and grant him peace said: “Mu`adh will come on the Day of Judgment as the
Imam of the scholars walking in front of them.” Those who narrated from him were: Abdallah
ibn Umar, Abdallah ibn Abass, Jaabir ibn Abadallah, Anas ibn Malik, Abu Amama, Abu Muslim
al-Khawlaani, Masruuq, and others. Ar-Ruuyaani related in his Musnad on the authority of al-
Haarith ibn `Amr at-Thaqafi who said: “Our companions related to us on the authority of
Mu`adh that he said: ‘When the Prophet, may Allah bless him an grant him peace dispatched me
to Yemen he said to me: ‘How will you judge when a judgment is presented to you?’ He said: ‘I
will judge by what is in the Book of Allah. If there is none, then by what the Messenger of Allah,
may Allah bless him and grant him peace judged.’ He said: ‘And if it is not among the matters
which the Messenger has judged?’ He said: ‘I will make strenuous effort (ijtahhid) with my
opinion, and will not err.’ He then struck my chest, and said: ‘All praises are due to Allah who
has given success to the messenger of the Messenger of Allah, may Allah bless him and grant
him peace in what pleases the Messenger of Allah’.” Mu`adh died in the year 18 A.H. at the age
of 33.
Mu`adh ibn Jabal said responding to the Prophet, may Allah bless him and grant him
peace: “At your beck and call O Messenger of Allah and at your service! (Three times).”
The meaning of his words of Mu`adh: “At your beck and call O Messenger of Allah and at your
service!”; is that the expression ‘remaining’ (labb) with the letter laam inflected with fat’ha
means in this context ‘to answer a call’. The etymological root of the phrase is from ‘to remain in
a place steadfastly’; that is, ‘to be established in it and adhere to it’. Thus, the meaning of
Mu`adh words: “At your service” is “I remain in your obedience”, or: “I am firmly and
steadfastly established in your obedience”, or “I will answer your summons time after time.” The
meaning of the phrase ‘service’ (sa`ada) is ‘providing assistance’ (musaa`ida), as if he said: “I
remain steadfast in answering you and in assisting you.” However, these two phrases have a
second context which is the meaning of emphasis and increase; that is to say replying to a
summons constantly. It is said that the root of the phrase: “At your service!” is from another
etymological source, which we will clarify in the Book of Pilgrimage Allah ta`ala willing. Now,
Mu`adh repeated the phrase three times, that is to say, that the call and the answer were made
three times, as it is explicitly expressed in the narrations of Muslim.
“He”, the Prophet, “may Allah bless him and grant him peace, said: “No one testifies
to ‘Laa ilaha illa Allah wa Muhammadun rasulullah’, sincerely in his heart except that
Allah forbids the Fire from him (that is the Fire of eternity).” The meaning of his words
upon him be blessings and peace: “No one testifies to ‘Laa ilaha illa Allah wa Muhammadun
rasulullah’, sincerely”, is that in the expression ‘sincerely’ is a preemption against the false
testimony of the hypocrite which emerges on his tongue without sincerity or true belief in his
breast.
The meaning of his words upon him be blessings and peace: “…in his heart”, means from
the sincere acceptance of the heart. It is conceivable that this expression is connected to the
previous phrase ‘sincerely’; that is to say, that he testifies with his verbal expression along with
the sincere acceptance of his heart. Or perhaps the expression ‘in his heart’ is connected to the
phrase ‘testifies’; that is to say, that he testifies with his heart. The first interpolation, however, is
the foremost with the scholars.
The meaning of his words upon him be blessings and peace: “…except that Allah forbids
the Fire from him (that is the Fire of eternity)”, provides definitive proof with the people of the
Sunna that a group among the disobedient believers will be punished and then brought out of the
Fire by means of the intercession. It is for this reason that he qualified the statement with his
words: “that is the Fire of eternity”, as the Shehu himself stated explicitly in his Tanbeeh’l-
Umma `Ala Qurb Hujuum Ashrat as-Saa`a.
In this work, the Shehu cited a prophetic tradition related by al-Hakim and at-Tirmidhi in
the Nawaadir’l-Umuur on the authority of Abu Hurayra, may Allah be pleased with him who
said that the Messenger of Allah, may Allah bless him and grant him peace said: “Verily the
intercession on the Day of Judgment will be for those who committed major sins from among my
Umma and then died upon that. Among them will be those at the First Gate of Jahannam whose
faces will not be blackened, whose eyes will not be turned bleary, who will not be shackled with
chains, who will not be linked with the devils, who will not be beaten with maces and will not be
made to shriek in the lowest depths of Hell. Among them will be those who will remain in It for
an hour, then brought out. Among them will be those who will remain in It for a month and then
brought out. Among them are those who will remain in it for a year and then brought out. The
longest that they will reside in It will by like the age of this world from the Day it was created
until the Day it will be annihilated and that is 7000 years. Then Allah when He wills He will
bring out the monotheists from It as an insult to the hearts of the people of the other religions,
who will say to them: ‘We and you were together in the world. You believed in Allah while we
disbelieved in Him. You accepted Him and we denied Him. You testified of Him and we
denounced Him. However, that did not avail you! We and you are the same this Day in Hell
together! You are being punished just as we are being punished! You will be in It forever just as
we will be in It forever!’ Then Allah will become Angry at that with an Anger which He has
never shown before or will ever show thereafter. He will then bring out the People of tawheed
from It to a spring which will be between the Bridzge of Hell and Paradise, called ‘the River of
Life’. He will then sprinkle some of the water upon them and they will began to sprout forth like
a seed growing out of its kernel…They will enter Paradise and there will be written on their
foreheads: ‘The freedmen of Allah from Hell’, all except one man from the people of tawheed.
He will remain in Hell after them for 1000 years. He will then call out: ‘O Affectionate! O
Munificent!’ Then Allah will dispatch an Angel to him in order to bring him out. The Angel will
delve into the depths of Hell searching for him for seventy years and will be unable to find him,
and then It will return and say: ‘Verily You ordered me to bring Your servant so-and-so from the
Hell Fires, and I searched for him for seventy years, but was unable to find him!’ Then Allah
ta`ala will say: ‘Go and get him! He is in such-and-such Valley beneath molting volcanic rock!’
Then he will be brought out of It and entered into Paradise.”
The Shehu, may Allah ta`ala be merciful to him said: “In it also”; that it is to say, in the
Saheeh of al-Bukhari also or it means in “What Has Been Related About the Foundations of
Belief Which Entitles the Servant Being Safe from the Eternity of the Fire and Entrance into
Paradise”. The meaning of his words: “that he, upon him be blessings and peace, said to
Mu’adh”; is that this prophetic tradition was narrated on the authority of Masaddid on the
authority of Mu`tamir ibn Sulayman at-Taymi on the authority of Sulayman at-Taymi on the
authority of Anas ibn Malik who said: “It was mentioned to me” using the passive tense, as Anas
did not mention who told this to him in any of the narrations of the tradition that I have come
across. This is perhaps because Mu`adh only narrated this prophetic tradition at his death while
he was in Syria, and Jaabir and Anas at that time were in Medina and did not witness him narrate
it. However, among those who were present with Mu`adh when he narrated this prophetic
tradition was `Amr ibn Maymun al-Awadi one of the Mukhdarameen. It is conceivable that Anas
heard it from him.
Then the Messenger of Allah, upon him be blessings and peace said to Mu`adh:
“Whoever meets Allah and he has not associated anything with Him, will enter Paradise.”
The meaning of his words, upon him be blessings and peace: “Whoever meets Allah…”, means
whoever meets the appointed time which Allah has decreed for him, which is death, as the
majority of the scholars interpolate it. It is also conceivable that what is meant here is the
Resurrection, or the Vision of Allah ta`ala in the Hereafter. The meaning of his words, upon him
be blessings and peace: “…and he has not associated anything with Him”; is that whoever dies
and he is one who unifies Allah at the time that he dies; or whoever makes his final words before
death comes, the testimony of sincerity; i.e. ‘laa ilaha illa Allah.’
The meaning of his words, upon him be blessings and peace: “…will enter Paradise”, he
restricted the statement to negating associating deities with Allah because it explicitly evokes the
Divine Unity by necessity and evokes the establishment of messenger-ship by implication, since
whoever denies the Messenger of Allah, may Allah bless him and grant him peace has indeed
denied Allah, and whoever denies Allah is a polytheist. Or the likeness of the phrase is similar to
the statement: “Whoever performs the ritual ablution, has made his prayer valid.” That is to say,
that he does it with all the remaining preconditions of prayer. Thus, what is meant here is that
whoever dies and his circumstances is that of a believer in all that is required for him to believe
in, will enter Paradise. What is meant here is that he must believe in Allah, the One, and not
associate any deities with Him; along with that, he must repent of all sins between him and his
Lord and those sins between him and His creatures.
The Shehu, may Allah ta`ala be merciful to him said: “In it also”; that it is to say, in the
Saheeh of al-Bukhari also or it means in “What Has Been Related About the Foundations of
Belief Which Entitles the Servant Being Safe from the Eternity of the Fire and Assures Entrance
into Paradise”. “…on the authority of Abu Hurayra”, that is to say on the authority of Abu
Hurayra, Abu’l-Aswad Abd’r-Rahman ibn Sakhr ad-Dawsi’l-Yamaani. He was an Imam, jurist,
mujtahid, traditionist and Companion of the Messenger of Allah, may Allah bless him and grant
him peace. He was the absolute master of the traditionists. He witnessed the Battle of Khaybar
alongside the Prophet, may Allah bless him and grant him peace. He kept company with the
Messenger of Allah, may Allah bless him and grant him peace for four years, but became the
greatest of the preservers of the prophetic traditions among the Companions, as as-Shafi` once
said: “Abu Hurayra was the greatest of those who memorized the narrations of prophetic
traditions in his time”; as this will be stated explicitly in the following cited prophetic tradition
by his words, upon him be blessings and peace: “…since I realize your longing for learning the
traditions” Abu Hurayra died in the year 59 A.H. at the age of 78.
Abu Hurayra: “…who said: “O Messenger of Allah! Who will be the most fortunate
of people with your intersession (shafa’at) on the Day of Standing?” The meaning of the
word ‘as`adu’ (the most fortunate) is from the superlative form of the verb (af`alu) and means
good fortune (yumn) which is the opposite of misery. The people of felicity (sa`aada) are those
who unify Allah from the Umma of Muhammad, may Allah bless him and grant him peace who
do not associate anything besides Allah; even if they are transgressors from the people of major
sins. They are those who will be joyous (su`adaa’) because they will eventually be taken out of
the Fire by means of the Intercession of the Prophet, may Allah bless him and grant him peace.
As for the pure idolater and the hypocrite there will be no bliss for them.
The meaning of the question of Abu Hurayra gives evidence that the matter of the
intercession was well known with the Companions of the Messenger of Allah, may Allah bless
him and grant him peace. For indeed, he may Allah bless him and grant him peace will intercede
on behalf of some in order to give them ease from the terrors of the Stopping Place. He will
intercede on behalf of some disbelievers by lightening the Punishment for them as has been
verified regarding Abu Talib. He will intercede on behalf of some of the believers by bringing
them out of the Hell Fires after they had entered It; and for some by preempting them from
entering the Hell even though they were required to enter It. He will intercede for some of them
by their entering Paradise without any reckoning; and on behalf of others by the raising of their
ranks in Paradise.
The Shehu, may Allah ta`ala be merciful to him said: “The Messenger of Allah, may
Allah bless him and grant him peace, replied: “O Abu Hurayra, I assumed no one was
more worthy of asking me about that tradition than you since I realize your enthusiasm for
learning the traditions. The most fortunate of people with my intersession (shafa’at) on the
Day of Standing will be he who said: ‘Laa ilaha illa Allah’, sincerely in his heart or soul.”
The meaning of his words, upon him be blessings and peace: “O Abu Hurayra, I assumed no one
was more worthy of asking me about that tradition than you since I realized your enthusiasm for
learning the traditions”; is that this statement of the Prophet upon him be blessings and peace is a
clear indication of the merits of Abu Hurayra in the science of prophetic traditions as we
mentioned previously; and suggest the merits in being ardent for obtaining knowledge.
Imam Al-Muhlab said: “In this statement is an indication that being ardent for good and
knowledge culminates in being ardent in asking about the more incomprehensible issues and
things of a more subtle meaning. This is because the issues which are apparent to all people are
the same with them in inquiry, due to the fact that these pose no challenge for their thinking.
However, in the case of the more incomprehensible issues and those more exceptional ideas in
meanings, no one ask about these except the one who is firmly established as a researcher, which
induces him to have that level of fervor for knowledge. Thus, his fervor for knowledge becomes
the causative factor for achieving recompense from Allah, as well as being recompensed for
those who act by the issue he raised until the Day of Judgment.” It is for this reason that the
scholars have said: “The excellent question is half of knowledge.”
The meaning of his words, upon him be blessings and peace: “…The most fortunate of
people with my intersession (shafa’at) on the Day of Standing will be he who said: ‘Laa ilaha
illa Allah’, this is a precaution against one who associates deities with Allah. He meant along
with that, the pronouncement of Muhammad‘r-Rasuulullahi. However he sufficed citing the first
part from the two statements of the testimony because it has become like a catchword which
comprises both phrases as was previously discussed in the section on belief. The meaning of his
words, upon him be blessings and peace: “…sincerely…” is in accordance with another
narration: “…being sincere…”; where both are taken from the expression ‘sincerity’ (ikhlaas).
He said this as a precaution against the hypocrite who utters the testimony with his tongue only
without any belief in his breast.
The Shehu said in his Tareeq’l-Janna: “Realize that sincerity is in two divisions: the
sincerity of actions (ikhlaas'l-`amal); and the sincerity of seeking after the Hereafter (ikhlaas
talabi'l-akhirati). As for the sincerity of actions, it is actions done with the desire to draw near to
Allah `izza wa jalla. As for the sincerity of seeking after the Hereafter, it is desire for the
benefits of the Hereafter by doing good deeds. Al-Fudayl said: ‘Sincerity is to be in perpetual
watchfulness (al-muraaqaba) for Allah ta`ala and to be unconcerned with all good fortune
(hudhuudh).’ That is the most perfect of explanations. The opposite of sincerity is showing-off
(riyaa’); which is desiring the advantages of this world by doing acts of the Hereafter. Then
showing-off are in two sorts: unadulterated showing-off (riyaa’ mahdun) and mixed showing-off
(riyaa’ takhleet). Unadulterated showing-off is doing acts of worship purely for worldly reasons
and no other; while mixed showing-off is doing acts of worship for the advantages of this world
and the Hereafter.”
The meaning of his words, upon him be blessings and peace: “…in his heart or soul”,
indicates doubt in the mind of the narrator. In another narration by the author in the section on
freeing captives it states: “…sincerely from his soul.” Thus, he mentioned this by way of giving
emphasis as Allah does by His words: “For indeed he caused sins upon his heart”; this is
because the mine of sincerity is the heart. In this prophetic tradition is proof that the prerequisite
of articulating the two statements of the testimony is the verbal utterance.

On What Has Been Related Regarding the Principles of Belief

The Shehu, may Allah ta`ala be merciful to him said: “On What Has Been Related
Regarding the Principles of Belief”. The meaning of the principles of belief is the aspects of
belief by which belief is made to stand and its axioms which strengthen it. “ It has been
related in the Saheeh of Muslim on the authority of Umar ibn al-Khataab, may Allah be
pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace,
said at the time Jibril asked him about belief”. This is an indication of the prophetic tradition
cited in the introduction of the book which was related by al-Bukhari on the authority of Abu
Hurayra, as well as by Muslim on the authority of Umar ibn al-Khataab, when Jibril said:
“Inform me about belief” as it was related in the narration of Muslim; and in the narration of al-
Bukhari that Jibril said: “O Messenger of Allah what is belief?”
 The Prophet, may Allah bless him and grant him peace said in answer to the question of
Jibril, upon him be peace: “It is that you believe in Allah, His Angels, His Divine Books, His
Messengers, the Last Day, and that you believe in the decree-its good and its evil”. The
meaning of his words, upon him be blessings and peace: “It is that you believe in Allah”, is that
belief in Allah means acceptance of His existence, that He is described by attributes of perfection
and negating from Him all attributes of deficiency.
Shaykh Abdullahi ibn Fuduye` clarified the meaning of belief in Allah in his Taqrib ‘d-
Daruuri’d-Deen where he said: “You should believe that Allah exists. There is no first-ness to
Him and no last-ness to Him. There is nothing like Him. He has neither body nor direction. He is
independent of place and doer. He is one in His essence, His attributes and His actions. Nothing
in creation has innate actions in and of itself. Fire does not burn. Food does not satisfy. The knife
does not cut. All phenomenal actions in creation are in fact the acts of Allah ta`ala which He
does with its creation not by means of them. He is omnipotent over every possibility, which does
not exist, which cannot exist except by the will of the All Knowing who is never ignorant of
anything. He is the Living who will never die. He is All Hearing of every existent thing, but
without ears. He is All Seeing of every existent thing, but without pupils. He is a Speaker
without tongue or sound. Nothing in creation is obligatory upon Him to do. All rewards are
because of His bounty and punishment is by His justice.” All of this has been established by the
Book and the Sunna as the Shehu clarified in his books such as the `Umdat’l-Muta`abideen, the
`Umdat’l-`Ulama, the Mirat’t-Tullab, the Ihya ‘s-Sunna wa Ikhmad’l-Bida` and others.
The meaning of his words, upon him be blessings and peace: “…His Angels”, is that
belief in the Angels is acceptance of their existence, that they are as Allah ta`ala describes them:
“noble servants”, that they are luminous spiritual beings, which are neither male nor female,
which neither eat or drink or procreate. No one knows the number of the Angels except Allah
ta`ala, because they are forever increasing and never decrease. Allah ta`ala says: “And no one
knows the forces of your Lord except Him.” He, upon him be peace, mentioned the Angels prior
to mentioning the Heavenly Books and the Messengers out of consideration of the actual ordered
arrangement, because He sub’hanahu wa ta`ala first sends the Angels with the Heavenly Books
to the Messengers. However, this arrangement should not be taken as evidence for those who
consider the Angels superior to the Messengers.
Shaykh Muhammad al-Wali ibn Sulayman al-Fulani al-Barnawi said in his al-Manhaj al-
Fareed: “We believe that Jibril, upon him be peace, is one of Arch-Angels (sultan `ala ‘l-
mala’ika), responsible for the descent of Divine Revelation; and it is a spiritual entity
(ruuhaaniy). We believe that Mika`il, upon him be peace is one of the Arch-Angels responsible
for the measure of the waters; and it is a spiritual entity. We believe that Israfeel, upon him be
peace is one of the Arch-Angels responsible for blowing into the Trumpet; and is a cherubim.
We believe that `Izra’eel, upon him be peace, is one of the Arch-Angels responsible for seizing
the spirits at death; and is a cherubim. We believe that Malik, upon him be peace is one of the
Arch-Angels, responsible as warden over Hell Fires, may Allah save us from it; and he is a
cherubim. We believe that Ridwaan, upon him be peace is one of the Arch-Angels, responsible
for as warden of the Gardens of Paradise, may Allah make us among those who reside therein,
and he is spiritual entity. Whoever believes that the Angels Harut and Marut are being punished
on earth because of some alleged mistake they made in an interaction with the planet Venus, has
disbelieved. Rather, both Angels, were Divine Angelic messengers, whom it is obligatory to
respect and honor.”
The meaning of his words, upon him be blessings and peace: “…His Heavenly Books”, is
that belief in the Books of Allah is acceptance that they are the Speech of Allah and that what is
subsumed in them is True. Allah ta`ala says: “Say: We believe in Allah and in what has been
revealed to us, and in what was revealed to Abraham, Ishmail, Isaaq, Jacob and the Tribes; and
in what was given to Moses and Jesus and in everything which was given to the Prophets from
their Lord. We make no distinction between them and to Him we have surrendered.” For Allah
ta`ala has revealed one hundred and forty Heavenly Books. Shaykh Muhammad al-Wali ibn
Sulayman said: “Ten heavenly books were revealed to Adam, upon him be peace. Fifty heavenly
books were revealed to Prophet Seth, upon him be peace. Ten heavenly books were revealed to
Prophet Idris, upon him be peace. Ten heavenly books were revealed to Prophet Ibrahim, upon
him be peace. The Zabur was revealed to Prophet Dawud, upon him be peace. The Torah was
revealed to Prophet Musa, upon him be peace. The Injeel was revealed to Prophet Isa, upon him
be peace. The Furqaan was revealed to our Prophet Muhammad, may Allah bless him and grant
him peace, nobility and honor.”
The meaning of his words, upon him be blessings and peace: “…His Messengers”, is that
belief in the Messengers is acceptance that they are truthful in what they informed creation about
Allah. The generalization regarding the Angels, the Heavenly Books and the Messengers proves
that it is sufficient to have belief in them without going into detail, except where a particular
name has been established, then it is obligatory to believe in it in detail. Shaykh Muhammad al-
Wali ibn Sulayman said: “The plural form of messengers ‘rusul’ is used in order that one my not
have the delusion that belief in one of them is sufficient. Allah ta`ala says: ‘We make no
distinction between anyone of the Messengers’. For every Messenger is a prophet, but not every
Prophet is a messenger. If you were to be asked about the difference between a Prophet and a
Messenger; say: A Prophet is one who receives prophecy and strengthens to religion of the one
sent before him. However, when a Messenger comes, he comes with a new Divine Law, which
abrogates the previous shari`a. The Prophets are on two created natures: their outward form is
like the outward form of the children of Adam, so that they can be taken from; while their inward
nature is like the inner nature of Angels, so that they can take from the Angels. The number of
the Prophets are one hundred and twenty-four thousand based upon what they have said. This is
sound based upon the sound prophetic traditions related regarding this. It is also said that their
number is incalculable in order not to inadvertently exclude any of them, or to include those who
are not among them. Allah ta`ala says: ‘Some I have told you about and some I have not told you
about.’ The number of the Messengers are three hundred and thirteen, based upon the most
famous opinion.”
The meaning of his words, upon him be blessings and peace: “,,,the Last Day”, is that it is
called the ‘last day’ because It is the Last Day of this world’s duration; or because It is the End
of finite time. Thus, what is meant by belief in It is acceptance of what will occur in It of the
Reckoning, the Scales, the Paradise, the Hell Fires, and other than that from the affairs of the
Unseen and the After-Life.
The meaning of his words, upon him be blessings and peace: “…and that you believe in
the decree-its good and its evil”, is that what is meant is that Allah ta`ala knows the destinies of
all things as well as its times before He brings them into existence. He then brings them into
existence based upon His prior knowledge of what He intends to make exist. For every in-time
created thing emerges from His knowledge, power and will. This is a matter which is known
from the religion by means of decisive evidence, and it is on this that the ancestors among the
Companions and the best of the succeeding generations believed. Shaykh Muhammad al-Wali
ibn Sulayman said in his al-Manhaj al-Fareed: “Whoever does not believe in a single one of the
Prophets that have been mentioned, is not from among us, because belief in them is among the
six cardinal pillars of belief: belief in Allah, belief in the Prophets, belief in the Angels, belief in
the Heavenly Books, belief in the Last Day and belief in the Divine Decree.”

On What Has Been Related Regarding the Increase of Belief and Its Decrease

The Shehu, may Allah ta`ala be merciful to him said: “On What Has Been Related
Regarding the Increase of Belief and Its Decrease”; where increase of belief and its decrease
for other than the Prophets and Angels is firmly established by the Book, the Sunna and the
consensus. As for the Book there are the words of Allah ta`ala: “In order to increase their belief
with belief.” He says: “And He increases those who believe in belief.” He says: “As for those who
believe, it only increased them in belief.” As for the Sunna, Ibn Umar, may Allah be pleased with
him once asked the Messenger of Allah, may Allah bless him and grant him peace: “Belief, does
it increase and decrease?” He said: “Yes. It increases until it enters its companion into Paradise,
and it decreases until it enters its companion into the Hell Fires.” As for the consensus, Shaykh
Ibrahim ibn al-Laqaani al-Maliki said in his Jawharat’t-Tawheed:
“It is the preponderate view regarding the increase of belief
based upon the increase of obedience of a human.”
It means that a large majority of the scholars hold the preponderant opinion that belief is
increased by reason of the increase of the obedience of a human being, and the decrease of belief
is by reason of the decrease of his obedience. The scholars have divided the issue of decrease of
belief and its decrease into three divisions: the first creatures whose belief increases and
decreases, which is the belief of human beings and jinn. We have mentioned the evidence for
that. The second creatures are those whose belief does not increase nor decrease. This is the
belief of the Angels, because their belief is innate with their original nature and is not
incongruent. Allah ta`ala says about them: “They do not disobey Allah in what He commands
them and they do exactly what they are commanded.”
And since it has been established that the decrease of belief is due to the decrease in
obedience, then the belief of Angels do not decrease because they never commit disobedience.
Some of the scholars say that everything which does not accept decrease must of a necessity not
accept increase. However, some of the scholars differ regarding this, like Shaykh Abd’l-Barr al-
Ujhuuri who said that the belief of Angels increases but does not decrease. Thus, he includes
them among the third division, and it those creatures whose belief increases but does not
decrease, which is the belief of the Prophets upon them be blessings and peace. Allah ta`ala says
to our master Ibrahim, upon him be peace: “Do you not believe? And he said: ‘Of course, but it
is in order to bring tranquility to my heart.” The meaning of the question of Allah ta`ala is: Is not
your belief sufficient? And the meaning of the answer of Ibrahim upon him be peace is: Indeed,
however in order to increase the belief of my heart with more belief. Subsequently, this is the
evidence that the belief of the Prophets, increases but doesn’t decrease.
The Shehu, may Allah ta`ala be merciful to him said: “It has been related in the Saheeh
if al-Bukhari on the authority of Anas ibn Malik, that the Prophet, may Allah bless him
and grant him peace, said: “He will be taken out of Hell-Fires who says: ‘Laa ilaha illa
Allah’, and he has in his heart the equivalent of the weight of a grain of barley in good
(khayr). He will be taken out of Hell-Fires who says: ‘Laa ilaha illa Allah’, and he has in his
heart the equivalent of the weight of a grain of wheat in good (khayr). He will be taken out
of Hell-Fires who says: ‘Laa ilaha illa Allah’, and he has in his heart the equivalent of the
weight of a grain of an atom in good (khayr).”
The meaning of his words, upon him be blessings and peace: “He will be taken out of
Hell-Fires who says: ‘Laa ilaha illa Allah’”; is a reference to the noble expression before which
no good deed is accepted and after which the one who utters will remain forever in Hell. In this
is evidence that Divine Unity is preconditioned by verbal articulation. Or what is meant here by
‘saying’ is the speech of the inner soul. Thus, it means that whoever acknowledges the Divine
Unity and accepts it. Nevertheless, verbal testimony is still necessary. It is for this reason it is
repeated at all times. As we mentioned previously, he did not make mention along with it the
saying: ‘Muhammad is the Messenger of Allah’ because the first part of statement has become
like symbol for the whole. In this prophetic tradition is evidence that no one will be taken out of
the Fire except with the permission of Allah ta`ala. In it also is that true faith is not sufficed by
the knowledge of the heart without the acknowledgment of the tongue; nor by the utterance of
the tongue without the belief of the heart.
The meaning of his words, upon him be blessings and peace: “…and he has in his heart
the equivalent of the weight of a grain of barley”; that is to say, a single grain which is one of the
least things in measurement. The meaning of his words, upon him be blessings and peace: “…in
good (khayr)”; is that what is intended by ‘good’ here is belief as it will explicitly stated in the
forth coming narration. For, good in reality is anything which draws the servant close to Allah
ta`ala and there is no good superior to true belief.
The meaning of his words, upon him be blessings and peace: “He will be taken out of
Hell-Fires who says, ‘Laa ilaha illa Allah’, and he has in his heart the equivalent of the weight
of a grain of wheat in good (khayr)”; where the letter baa in the expression ‘burra’ (grain of
wheat) is inflected with damma and the letter raa is inflected with shadda; which means a single
grain of wheat flour. Ibn Durayd said: “The use of grain of wheat is more precise in expression
than wheat flour.”
The meaning of his words, upon him be blessings and peace: “He will be taken out of
Hell-Fires who says, ‘Laa ilaha illa Allah’, and he has in his heart the equivalent of the weight
of an atom in good (khayr)”; where the letter dhaal in ‘dharra’ (atom) is inflected with fat’ha
and the letter raa is inflected with shadda, is the smallest microbe. Qadi `Iyad said: “The dharr
(atom) is the name for a minuscule microbe.” It is said that the atom it is the dust particles which
only become manifest under the rays of the Sun, and which is smaller than the head of a needle.
This means that the measurement of wheat particle is smaller than the measurement of a particle
of barley because he first mentioned barley, then cited wheat, then the atom, and it is in this
manner that measurements are arranged in some of the countries. He mentioned the
measurements of barley, wheat and an atom beause these are all produce. No one disputes
regarding the increase and decrease of produce. Similarly, this is evidence for the decrease and
increase in faith. In this prophetic tradition establishes that some of the disobedient among those
who unify Allah who have committed major sins and did not repent before death, will enter the
Fire.
The Shehu, may Allah ta`ala be merciful to him said: “In another narration on his
authority”; that is to say, in the narration on the authority of Abu Abdallah al-Bukhari himself,
who said that Abaan said, that Qatada narrated to him on the authority of Anas ibn Malik: “on
the authority of the Prophet, may Allah bless him and grant him peace, who mentioned:
“belief (imaan)”, in the place of “good (khayr)”; in the proceeding tradition.” Here he
explains that what is meant by ‘good’ is belief or faith. Thus, it means that whoever has in his
heart anything from belief will not remain forever in the Hell fires. Abu Sa`id said: “Whoever
doubts this then let him recite the verse: ‘Verily Allah will not act unjustly even an atom’s
weight. If you have any good, He will increase it manifold and bestow on him an Immense
Reward from Himself.”

On What Has Been Related Regarding Spiritual Excellence (Ihsaan)

The Shehu, may Allah ta`ala be merciful to him said: “On What Has Been Related
Regarding Spiritual Excellence (Ihsaan)”; where the etymological root of the expression
spiritual excellence (ihsaan) is taken from: ‘he did excellent’ (ahsana), ‘he does excellent’
(yahsinu), ‘excellence’ (ihsaanan). It is a verbal noun of the phrase ‘ahsaan’ and means the
opposite of that which is repugnant. Allah ta`ala says: “For those who do excellence, they will
have the best reward and even more. Neither dust nor humiliation will come near their faces.
They are the companions of the Paradise in which they will abide forever.” Allah ta`ala says:
“Do excellence for indeed Allah loves those who are spiritually excellent.” Allah ta`ala says: “Is
not the recompense for spiritual excellence more spiritual excellence?”
For, spiritual excellence is the kind of good which affects oneself and others. You say: “I
have done such-and-such excellently”, when you mean you were proficient in it. And you say: “I
acted excellently towards so-and-so”, when you were able to connect something beneficial to
him. It is the first meaning which is foremost because the objective in the expression is to have
proficiency in worship, being observant of the rights of Allah ta`ala and being attentively aware
of Him. That is to say, it comprises the precision of worship for Allah ta`ala as if you see Him,
which is the highest form of spiritual excellence; and if you do not see Him, then it comprises the
precision of worship of Him due to the fact that He sees you, which is the lowest level of
spiritual excellence. This is like, for example, being precise in the ablution by performing it
completely in accordance with its proper description, courtesy, and the perfection of its Sunna
practices. This is the same in every act of worship. Rather, this is the case in social transactions
(mu`aamilaat) as well. For, every social transaction is a type of worship, either through acting
excellent towards one’s nearest of kin, towards strangers, or by being excellent towards others
with one’s body or wealth. Thus, spiritual excellence is being fervent in one’s sincerity to Allah
ta`ala through obedience to Him, and through being acutely attentive to Him in one’s social
transactions with His creation.
 The reality of spiritual excellence is that you be in all of your states the way the Prophet,
may Allah bless him and grant him peace was in those same states. For, if it were not for him,
Allah ta`ala would not have created Adam or anything besides him from His creation, since
Muhammad, may Allah bless him and grant him peace was what was originally aimed for in
bringing creation into existence. This is because Allah ta`ala did not create humans and jinn, (nor
the whole of existence for that matter), except to worship, or to know Him; and there is nothing
in creaton that worships Allah ta`ala and has gnosis of Him the way our master Muhammad, may
Allah bless him and grant him peace knows and worships Him. For, he is, as the Sultan of the
scholars, the master of our teachers Shaykh Muhammad ibn al-Habeeb al-Meknesi said: “…the
first of the lights to overflow from the immense seas of the Divine Essence, who realized Allah
in the worlds of the inward and outward with the meanings of the Divine Names and Attributes.
He was the first to give praise and worship with all the varieties of forms of worship and drawing
near.”
It is for this reason that our master Abu Hamza al-Baghdadi may Allah be pleased with
him said: “There is no guide on the Path to Allah ta`ala except in following the Beloved, may
Allah be pleased with him. Whoever makes his soul adhere to the courtesies of the Sunna, Allah
will illuminate his heart with the lights of direct experiential knowledge of Allah. For, there is no
Path nobler than following the Beloved, may Allah bless him and grant him peace in his
commands, his actions, his words, and character.”
Thus, the meaning of spiritual excellence (ihsaan) is that one be in a state of gnosis and
attentive awareness of Allah ta`ala in all states, which is: “…that you worship Allah as if you see
Him, and if you do not see Him, He sees you.” This is the reality of tasawwuf (spiritual
purification), and it is for this reason that as-Shaybaan, may Allah be pleased with him said when
he was asked about the reality of tasawwuf: “It is imitation of the Messenger of Allah, may Allah
bless him and grant him peace.” For, tasawwuf is adherence to the Sunna outwardly and
inwardly, and adherence to the Sunna in all circumstances, is, in essence, spiritual excellence (al-
ihsaan).
The Shehu, may Allah ta`ala be merciful to him said: “It has been related in the Saheeh
of al-Bukhari and Muslim on the authority of Umar ibn al-Khataab that Jibril, upon him
be peace, said to the Prophet, may Allah bless him and grant him peace, said: “Inform me
about spiritual excellence (Ihsaan)?” He, may Allah bless him and grant him peace,
replied: “It is that you worship Allah as if you see Him. And if you do not see Him, He sees
you.”
The meaning of his words, upon him be blessings and peace: “It is that you worship
Allah”, is that it is conceivable that what is meant by the expression ‘worship’ in this prophetic
tradition is direct gnosis of Allah. This because Allah ta`ala says: “I have not created djinn or
humanity except to worship.” The scholars of Qur’anic exegesis are unanimous regarding the
meaning of His words: “except to worship”, that it means ‘except in order to know Allah’. The
meaning of his words, upon him be blessings and peace: “…as if you see Him”, is that there is an
adjective verbal noun which has been omitted, meaning: “…with worship as if in the worship
you see Him.” Or it is a phrase of circumstance, meaning: “…in the state as if you see Him.”
Imam al-Kurmani said: “It means that you worship Allah resembling someone who sees Him.”
Imam al-`Ayni said: “The meaning of expression you should be excellent in your worship of
Allah ta`ala in a state as if you in your worship of Him is like one who actually sees Him.”
What is not meant here is that you worship Allah as a result of the state which would
imply that your worship of Him would then have to await that state, such that you do not worship
Him until the emergence of that state. On the contrary, what is meant here is that the attainment
of this state occurs while in the midst of worship. The bottom line is that spiritual excellence
means being in a state scrupulous piety during worship coupled with humility and fear with what
these truly mean based upon a humility and fear of Him as if He is seen. There is no doubt that if
He is seen like this in the state of worship, then one will never be negligent with what is required
of him from humility and other than that. For this scrupulous piety can never emerge except if
the person realizes that He the Exalted is all aware, all knowing and all acquainted with his
circumstances, which is the reality as it is; even if the servant does not see Him.
The meaning of his words, upon him be blessings and peace: “And if you do not see Him,
He sees you”, is that it is sufficient to have scrupulous piety accompanied with humility from
that perspective because being aware that He sees you is a means to that end and not a condition
for it. In addition, this prophetic tradition is evidence that the vision of Allah ta`ala in this
world’s life with the eyes does not happen. As for the vision which the Prophet, may Allah bless
him and grant him peace had of his Lord azza wa jalla, it did not take place in this world’s life
but it happened in the elevated world of the Unseen Kingdoms, because this world is not suitable
for that.
The clearest evidence for the lack of the occurrence of the vision of Allah ta`ala with the
eyes in this world’s life is in what was related by Muslim in the prophetic tradition of Abu
Amama that he, upon him be peace said: “Realize that you will never see your Lord until you
die.” As for the vision of Allah in the Hereafter, the school of thought of the People of Truth is
that it will definitely occur with the eyes. However, some of the extreme among the sufis claim
that the vision of Allah ta`ala with the eyes is permissible in this world’s life, but there is no
reality to their claim. The vision which the People of Gnosis have of their Lord in this world’s
life is not with the eyes, but with the heart and the innermost secret with the lifting of the veils
from the Unseen Kingdoms and in the world of sleep visions. The meaning of the lifting of the
veils here is the lifting of destructive barriers which prevent one from seeing Him, which if Allah
ta`ala were to do its opposite with them, they would actually see Him.
Qadi `Iyad said: “All of this is a commentary upon the issues of the outward and inward
worship of Allah, from the beliefs of faith, the outer actions of the limbs, the sincerity of the
innermost secret, and taking protection from destructive actions, to the point that all of the
sciences of the shari`a refers back to this prophetic tradition and are rays from it.” I say: this
issue of spiritual excellence is the pivot of the secrets which lie in this blessed book because all
gnosis and acute awareness of Allah are rays from following the Sunna of the Prophet, upon him
from Allah ta`ala be the best blessings and most perfect peace.
The Shehu, may Allah ta`ala be merciful to him said: “In these also”; that is to say, that it
is related in the Saheeh of al-Bukhari and in the Saheeh of Muslim or it means in What Has Been
Related Regarding Spiritual Excellence: “on the authority of Abu Hurayra, who said: “O
Messenger of Allah! What is spiritual excellence (Ihsaan)?” He, may Allah bless him and
grant him peace, said: “It is that you worship Allah as though you see Him. If you do not
see Him, realize that He sees you.” His answer upon him be blessings and peace is an
indication of two states: the highest of them being that direct witnessing of the Absolute Being
overcomes his heart until it is as though he sees Him with his eyes, which is the meaning of his
words: “…as if you see Him” that is to say He sees you. The second is that he becomes acutely
aware that the Absolute Being is acquainted with him and sees him in everything he does, which
is the meaning of his words: “…for verily He sees you.” For these two distinct spiritual states are
the fruit of gnosis of Allah and fear of Him. This was expressed in the narration of `Amaara ibn
al-Qa`qaai` by the words of the Prophet upon him be blessings and peace: “It is that you fear
Allah as if you see Him.” And this is similar to what was related in the prophetic tradition of
Anas ibn Malik.
Imam An-Nawwawi, may Allah ta`ala be merciful to him, said: “Its meaning is that you
must be scrupulously pious in the mentioned courtesies with Him, since you see Him and He
sees you. This is because He sees you, not because you can see Him, because He always sees
you. Thus, you must perfect your worship for Him, even when you do not see Him. Thus, the
implication of the prophetic tradition is that if you do not see Him, yet be persistent in the
perfection of worship because He sees you. This understanding of the prophetic tradition is an
immense foundation from the foundations of the religion, and it is an important axiom from the
principles of the Muslims. It comprises the support of the champions of truth, the goal of the
spiritual wayfarers, the treasure of the Knowers of Allah and the diligence of the righteous. It is
also from the comprehensive speech which he, may Allah bless him and grant him peace was
given. It is for this reason that the people of realization have made it highly recommended to sit
in the assemblies of the righteous so that it can be a preventative from being influenced by
deficiencies, out of respect to them and out of shame before them. Then how is it for someone
acutely aware that Allah is always acquainted with him secretly and openly?” For we realize
from this that spiritual excellence is in two stations. The first (and higher) being his words, upon
him be peace: “It is that you worship Allah as if you see Him…”; and the second (and lower)
station is his words, upon him be peace: “And if you do not see Him, He see you.”
The Knower of Allah, Abd’l-Jaleel said: “The first station is divided into three divisions.
The first division is in the station of Islam, which is that matters in the sensory world are three
kinds: disobedience, obedience and permissible things of life. As for the division of disobedience
they are different in their diversities. For, the servant is ordered to know that Allah sees him, so
when he has a strong desire to commit an act of disobedience, he realizes that Allah sees him and
observes him in every circumstance that he is in. He also knows the treachery of the eyes, and
what the breast conceals. Thus, he desists from disobedience and resorts back to Him. As for the
person who forgets the gaze of Allah upon him, he as a result disregards that He sees him at the
time of his disobedience. Or he is ignorant and assumes that Allah ta`ala is far from him and
does not remember him. Or he knows that Allah is the One who moves his limbs when he does
an action, but he forgets this. Or he is just simply ignorant, and due to his heedlessness, falls into
disobedience. If he knew and realized, for example, that one of his parents or a prominent person
were to see him when he was committed an act of disobedience, he would desists and flee from
it. Likewise, if the servant were aware that Allah sees him at the time of his disobedience, he
would desist from it based upon the realization of the spiritual excellence of that evidence with
him. This acute awareness becomes evidence with him which Allah ta`ala provides for him,
similar to that which was given to Prophet Yusef, upon him be peace; and stands as clear
cognitive evidence that Allah ta`ala exists in reality, that He he gazes upon everything and that
He alone is the One who expends everything, is their Prime Mover, and is the One who causes
their stillness. Thus, whoever sees Allah ta`ala with this kind of evidence in all important affairs,
has removed from him the harm and repugnancies of all kinds of evils.
The second division of obedience, it is that he knows that Allah ta`ala exists and takes as
evidence in his soul that He sees him absolutely; unless he is a heretic who denies the existence
of the Lord. For if he openly admits of the existence of his Lord, and then abandons worshipping
Him being careless, then this is due to the deficiency of the evidence of spiritual excellence with
him. This is the trait of those who have squandered their obligations due to their ignorance of the
Divine decree, except when they resort back to recognizing the extent of His commands.
The third division is regarding lawful things, which are normally the locus of
heedlessness and absentmindedness in that station of spiritual excellence. For, when a servant
remembers that Allah ta`ala sees him during his lawful expenditures, is aware that it is He who
accepts them and that He rarely turns away from him, then he naturally becomes ashamed that
He will see him being intent on contemptible, albeit lawful, transient deeds, being completely
engrossed in them preoccupying him from His remembrance; or being preoccupied with what
occurs from them from them being acceptable in the eyes of Allah ta`ala.
The second station of spiritual excellence is in the world of the Unseen. It is that when
the servant reflects upon the realms of the Hereafter, such as death, the grave, the gathering, the
showing of deeds, the reckoning and other than these, knows that all of the things of this world
will be shown to Allah ta`ala in that world; and what will be in that world will corroborate what
he did in this one, then he becomes preoccupied with beautifying himself for the Hereafter with
the apparel of the People of the Hereafter in what he is able.
As for the third station of spiritual excellence, it is that when the servant is aware that in
the hearts of His close intimate friends, that He removes from them destructive traits, he thus,
tries to purify himself of these, and seeks to be described with praiseworthy traits until his
innermost secret becomes a mirror manifesting the secrets of his words: ‘…as if you see Him and
if you do not see Him, He sees you’.” Here ends the words of the Gnostic Abd’l-Jaleel, and his
words are invaluable.

Conclusion
The Shehu, may Allah ta`ala be merciful to him said: “This is the explanation of the
reality of Islam, Iman and Ihsan as elucidated by the Lawgiver, upon him be peace. For
there can be no clearer explanation that can be given after his explanation. We have
previously stated that these three divisions make up the whole of the religion, especially
with regards to worship (‘ibaadaat). The conclusive proof for that is established by his
words, upon him be blessings and peace, when he addressed his Companions: “Verily that
was Jibril. He came to you in order to teach you about your religion.” This was after Jibril
had asked about its reality, and he explained it as it was related in the narration of
Muslim.” Ibn’l-Muneer said regarding his words: “in order to teach you your religion”, is
evidence that the excellent question is called knowledge and instruction, because nothing
emerged from Jibril other than questions, yet with this he was called a teacher. It is due to this
that the saying of the scholars has become famous: “The excellent question is half of
knowledge.” It is conceivable that this principle can be taken from this prophetic tradition
because its benefits emerged from question and answers together. Al-Qurtubi said: “About this
prophetic tradition it is correct to say that it is the ‘Mother of the Sunna’ due to what is
comprised in it of a summation of the knowledge of the Sunna.”
The Shehu, may Allah ta`ala be merciful to him said: “In the expressions of the
narration of al-Bukhari it says: “Verily that was Jibril. He came in order to teach
mankind about their religion.” This is an indication of increase because he did not single him
out except in order to give authorization. Subsequently, the attributing of instruction to Jibril was
done as a metaphor because he was the causative factor for the emergence of the answers that
were given. It is for this reason it was ordered to take knowledge from him.
The Shehu, may Allah ta`ala be merciful to him said: “Now we shall commence with the
arrangements of the chapters of the acts of Islam (a’maal’l-Islam). We will arrange them
the way the scholars of the Sunna, may Allah be pleased with them, have arranged them.”
The meaning of his words: “the acts of Islam” means the outward acts which are related to
worship and the obligations, just as the issues of Iman and Ihsan are related to the heart. The
meaning of his words: “We will arrange them the way the scholars of the Sunna, may Allah be
pleased with them, have arranged them”, means that they arranged their books on jurisprudence
based upon a well-known formula which are the Book of Purification, the Book of Menstruation
and Its Limits, the Book of Tayyamamu, the Book of Prayer and what is related to it, the Book of
the Obligatory Alms, the Book of Fasting, and the Book of Pilgrimage, following in that the
arrangement which the Messenger of Allah, may Allah bless him and grant him peace made in
his words as related by Muslim on the authority of Ibn Umar: “Islam is constructed on five
things: that you unify Allah, establish the prayer, give the obligatory alms, fast Ramadhan and
the pilgrimage.” Here ends the Book of Belief, and with its ending, I end its commentary and
success is with Allah. O Allah I ask You for every good which Your knowledge encompasses in
this world and the Next, and I seek refuge with You from every evil which Your knowledge
encompasses in this world and the Next. O Allah give us success in following the Sunna of Your
prophet, Muhammad, may Allah bless him and grant him peace, outwardly and inwardly, by his
rank that he has with You.
 SANKORE'

Institute of Islamic-African Studies International