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ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ،ﻭﻣﻦ ﻭﺍﻻﻩ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
ﻭﺑﻌﺪ:
ﻓﻬﺬﻩ ﺃﺭﺑﻌﻮﻥ ﺣﺪﻳﺜﺎ ﻭﺣﺪﻳﺜﺎ ﻣﻮﺟﻬﺔ ﻷﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ،ﻟﻠﺸﻴﺦ ﺍﺎﻫﺪ ﺃﰊ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﺣﻔﻈﻪ
ﺍﷲ ،ﻛﺘﺒﻬﺎ ﰲ ﺃﺣﺪ ﺍﻟﺴﺠﻮﻥ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻋﺎﻡ ١٤٢٦ﻫـ= ٢٠٠٥ﻡ ،ﻭﲰﺎﻫﺎ " ﺍﻷﺭﺑﻌﻮﻥ ﺍﳉﻴﺎﺩ ﻷﻫﻞ
ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ"
ﻭﻗﺪ ﺍﺧﺘﺎﺭﻫﺎ ﻣﻦ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻗﺎﻡ ﺑﺸﺮﺣﻬﺎ ﺷﺮﺣﹰﺎ ﺑﻌﻴﺪ ﺍﳌﺪﻯ ،ﻭﺧـﺺ ـﺎ ﺍﻟـﺪﻋﺎﺓ
ﻭﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻗﺪ ﻣﻸﻫﺎ ﺣﻜﻤﹰﺎ ﻧﺎﻓﻌﺔ ﻣﻦ ﲡﺎﺭﺑﻪ ﻭﲡﺎﺭﺏ ﻏﲑﻩ ،ﻭﻗﺪ ﺭ ﺩ ﻓﻴﻬﺎ ﺃﻳﻀﹰﺎ ﻋﻠـﻰ
ﻓﻘﻬﺎﺀ ﺍﳍﺰﳝﺔ ،ﻭﻓﻘﻬﺎﺀ ﺍﻟﻄﻮﺍﻏﻴﺖ ....
ﻭﻻ ﻳﺴﺘﻐﲏ ﻋﻨﻬﺎ ﺩﺍﻉ ﺇﱃ ﺍﷲ ﻭﻻ ﳎﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﻨﺎ ﺧﲑ ﺍﳉﺰﺍﺀ
ﻭﺃﻣﺎ ﺍﳌﻼﺣﻈﺎﺕ ﻋﻠﻴﻬﺎ ﻓﻬﻲ ﻣﺎ ﻳﻠﻲ :
-١ﱂ ﻳﻘﻢ ﺑﺘﺨﺮﻳﺞ ﺃﻱ ﺣﺪﻳﺚ ﻣﻨﻬﺎ ....
ﻼ ....
-٢ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﺎ ﻻ ﻳﻮﺟﺪ ﻣﻨﻬﺎ ﺷﻲﺀ ﻣﺸﻜ ﹰ
-٣ﻫﻨﺎﻙ ﺃﺧﻄﺎﺀ ﻣﻄﺒﻌﻴﺔ ﻋﺪﻳﺪﺓ ...
-٤ﻫﻨﺎﻙ ﺇﺷﺎﺭﺍﺕ ﻛﺜﲑﺓ ﻵﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﱂ ﻳﺬﻛﺮﻫﺎ ﺻﺮﺍﺣﺔ ...
-٥ﻻ ﻳﻮﺟﺪ ﺃﻱ ﺷﺮﺡ ﻟﻐﺮﻳﺐ ﺍﳊﺪﻳﺚ ....
ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻛﻮﻧﻪ ﻛﺎﻥ ﰲ ﺍﻟﺴﺠﻦ ﻭﱂ ﻳﺘﺢ ﻟﻪ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﻳﺮﻳﺪ ﻭﳓﻮ ﺫﻟﻚ ....
ﻭﺃﻣﺎ ﻋﻤﻠﻲ ﻓﻴﻬﺎ ﻓﻬﻮ ﻛﻤﺎ ﻳﻠﻲ :
ﲣﺮﻳﺞ ﻷﺣﺎﺩﻳﺚ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﺮﺋﻴﺴﺔ ﻣﺒﺎﺷﺮﺓ -١
ﲣﺮﻳﺞ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺫﻛﺮﺕ ﰲ ﺍﻟﺸﺮﺡ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﺮﺋﺒﺴﺔ ﻭﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﲟﺎ -٢
ﻼ.
ﻳﻨﺎﺳﺒﻬﺎ ﺟﺮﺣﺎ ﻭﺗﻌﺪﻳ ﹰ
ﻼ
ﻼ ﻛﺎﻣ ﹰ ﺫﻛﺮﻫﺎ ﻣﺸﻜﻠﺔ .....ﺗﺸﻜﻴ ﹰ -٣
ﺷﺮﺡ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﻟﻮﺿﻴﺢ ﺣﺴﺐ ﺍﳌﻘﺎﻡ -٤
ﺷﺮﺡ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ... -٥
ﺫﻛﺮ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﺸﺮﺡ ﺇﻣﺎ ﺩﺍﺧﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﰲ ﺍﳍﺎﻣﺶ. -٦
ﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ ﺍﳌﻄﺒﻌﻴﺔ ... -٧
ﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳍﺎﻣﺔ ﰲ ﺍﳍﺎﻣﺶ . -٨
ﺫﻛﺮﺕ ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ،ﺣﺴﺐ ﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ،ﰲ ﺎﻳﺔ ﻛﻞ ﺷﺮﺡ -٩
١
ﻭﺫﻟﻚ ﻟﻜﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺮﺟﻌﺎ ﺧﺎﺻﺎ ﻟﻄﻼﺏ ﺍﻟﻌﻠﻢ ﻭﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻳﺒﲔ ﳍـﻢ ﻣﻌـﺎﱂ
ﺍﻟﻄﺮﻳﻖ
ﺃﺳﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﻣﺆﻟﻔﻪ ﻭﳏﻘﻘﻪ ﻭﻗﺎﺭﺋﻪ ﻭﻧﺎﺷﺮﻩ ﰲ ﺍﻟﺪﺍﺭﻳﻦ .
ﺝ ِﻣﱠﻠ ﹶﺔ
ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺟﺎ ِﻫﺪﻭﺍ ﻓِﻲ ﺍﻟﱠﻠ ِﻪ ﺣ ﻖ ِﺟﻬﺎ ِﺩ ِﻩ ﻫ ﻮ ﺍ ﺟﺘﺒﺎ ﹸﻛ ﻢ ﻭﻣﺎ ﺟ ﻌ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ِﻣ ﻦ ﺣ ﺮ ٍ
ﲔ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ ﻭﻓِﻲ ﻫﺬﹶﺍ ِﻟﻴﻜﹸﻮ ﹶﻥ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﺷﻬِﻴﺪﺍ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭﺗﻜﹸﻮﻧـﻮﺍ ﺴِﻠ ِﻤ
ﹶﺃﺑِﻴ ﹸﻜ ﻢ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻫ ﻮ ﺳﻤﺎ ﹸﻛ ﻢ ﺍﹾﻟ ﻤ
ﺼﻤﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﻫ ﻮ ﻣ ﻮﻟﹶﺎ ﹸﻛ ﻢ ﹶﻓِﻨ ﻌ ﻢ ﺍﹾﻟﻤـ ﻮﻟﹶﻰ ﻭِﻧﻌـ ﻢ
ﺼﻠﹶﺎ ﹶﺓ ﻭﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﻭﺍ ﻋﺘ ِ
ﺱ ﹶﻓﹶﺄﻗِﻴﻤﻮﺍ ﺍﻟ
ﺷ ﻬﺪﺍ َﺀ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ
ﺼ ﲑ{ ]ﺍﳊﺞ[٧٨ :
ﺍﻟﻨ ِ
א(')א&*$نوא +,
.!/-א01د
٢
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
٣
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺗﻮﻃﺌﺔ -ﺧﻄﺒﺔ ﺍﻟﻜﺘﺎﺏ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻧﺒﻴﻪ ﳏﻤﺪ ﺍﻷﻣﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻄﻴﺒﲔ ﺍﻟﻄـﺎﻫﺮﻳﻦ ﻭﻋﻠـﻰ
ﺻﺤﺒﻪ ﺍﻟﻐﺮ ﺍﳌﻴﺎﻣﲔ ،ﺃﻣﺎ ﺑﻌﺪ:
ﰲ ﺃﻳﺎﻡ ﺭﺑﺎﻧﻴﺔ ﻋﺸﺘﻬﺎ ﺑﻔﻀﻠﻪ ﻭﺭﲪﺘﻪ ،ﻭﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱃ ﻓﻴﻬﺎ ﻭﺃﻧﺎ ﺧﺎﺋﻒ ﺃﻥ ﺮﺏ ﻣـﲏ ،ﻓﻜﻨـﺖ
ﺃﺟﺎﻫﺪ ﻧﻔﺴﻲ ﻭﺃﻧﺎ ﺃﺣﺎﻭﻝ ﺃﻥ ﺃﻟﺘﻘﻂ ﻭﺃﲨﻊ ﻭﺃﻧﻈﺮ ﻭﺃﺭﺍﺟﻊ ،ﻣﻨﺬ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﺃﻏﻠﻖ ﻓﻴﻬﺎ ﺍﻟﺴـﺠﺎﻥ
ﺑﺎﺏ ﺍﻟﻐﺮﻓﺔ ﺍﻟﺼﻐﲑﺓ ﺍﻟﺜﻘﻴ ﹶﻞ ﻋﻠ ﻲ ﻭﺣﻴﺪﹰﺍ ﻭﺃﻧﺎ ﰲ ﻫﻢ ﺭﺟﺢ ﻋﻠﻰ ﻛﻞ ﺍﳍﻤﻮﻡ :ﻛﻴﻒ ﺃﻗﺘﻨﺺ ﳊﻈﺎﺕ ﻫـﺬﺍ
ﺍﻟﺰﻣﻦ؟ ﺇﺫ ﳘﹼﻲ ﺃﻻ ﻳﺴﲑ ﺍﻟﺰﻣﻦ ﻣﺴﺮﻋﺎﹰ ،ﻓﺎﻟﺮﺑﺢ ﻛﺜﲑ ﻭﻓﲑ ،ﻭﻛﺎﻥ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﺍ )ﺍﻹﻧﺴﺎﻥ(
ﺃﻥ ﺣﺒﺐ ﺇﻟﻴﻪ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ،ﺣﺒﹰﺎ ﺻﻨﻌﻪ ﻋﻠﻢ ﺍﶈﻘﻘﲔ ﻭﺍﻟﺪﺍﺭﺳﲔ ﺃﻧﻪ ﺃﻋﻈﻢ ﻛﺘﺎﺏ ﰲ ﺍﻷﺭﺽ
ﺑﻌﺪ ﻛﺘﺎﺏ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ،ﻭﺣﺒﹰﺎ ﺗﻜﺎﻣﻞ ﺗﺒﺎﻋﹰﺎ ﻣﻊ ﻛﺜﺮﺓ ﺍﻟﺮﺩ ﻭﺍﳌﺮﺍﺟﻌﺔ ،ﻭﻣﻊ ﻭﺟﻮﺩ ﻏﲑﻩ ﻣـﻦ ﺍﻟﻜﺘـﺐ
ﺍﻟﺴﺘﺔ ﺑﲔ ﻳﺪﻱ ﺇﻻ ﺃﻧﲏ ﻃﻮﺍﻝ ﻋﺎﻣﲔ ﻭﺯﻳﺎﺩﺓ ﱂ ﺃﺳﺘﻄﻊ ﻗﻂ ﻭﱂ ﺃﳒﺢ ﰲ ﺃﻱ ﳏﺎﻭﻟﺔ ﺃﻥ ﺃﲢﻮﻝ ﺇﱃ ﻏـﲑﻩ
ﳊﻜﹶﻢ ﻭﺍﻟﻌﻈـﺎﺕ،
ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ،ﺃﺫﻫﺐ ﺇﻟﻴﻪ ﻣﺮﺓ ﻣﻦ ﺃﺟﻞ ﺣﻜﻢ ﺷﺮﻋﻲ ،ﻭﻣﺮﺍﺕ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻘﺎﻁ ﺍ ِ
ﻭﰲ ﺃﻛﺜﺮ ﺍﳌﺮﺍﺕ ﻳﻜﻮﻥ ﺍﻟﺬﻫﺎﺏ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺃﻗﺮﺃ ﻗﺼﺔ )ﺍﻹﻧﺴﺎﻥ( ،ﻧﻌﻢ ﻓﺈﱐ ﺃﻋﺘﺮﻑ ﺃﻥ ﺃﻛﺜﺮ ﺫﻫﺎﰊ ﳍﺬﺍ
ﺍﻟﻜﺘﺎﺏ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺃﺟﻞ ﻗﺮﺍﺀﺓ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﺒﺸﺮﻳﺔ ،ﻭﻟﻠﺤﻘﻴﻘﺔ ﺃﻥ ﺃﻛﺜﺮ ﻣﺎ ﻳﺒﻬﺮﱐ ﻭﻳﺒﻬﺠﲏ
ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﱐ ﻣﺬﻛﻮﺭ ﻓﻴﻪ }ﹶﻟ ﹶﻘ ﺪ ﹶﺃﻧ ﺰﹾﻟﻨﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ِﻛﺘﺎﺑﺎ ﻓِﻴ ِﻪ ِﺫ ﹾﻛ ﺮ ﹸﻛ ﻢ ﹶﺃﹶﻓﻠﹶﺎ ﺗ ﻌ ِﻘﻠﹸـﻮ ﹶﻥ { ]ﺍﻷﻧﺒﻴـﺎﺀ:
،[١٠ﻓﺄﻧﺎ ﺃﻋﻴﺶ ﺍﻟﻴﻮﻡ ﰲ ﺯﻣﻦ ﺍﻟﺼﻮﺭ ﻭﺍﳋﻴﺎﻻﺕ ،ﻓﺎﻟﺒﻬﺎﺭﺝ ﺗﻌﺘﺮﺽ ﻃﺮﻳﻘﻲ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻭﺯﺍﻭﻳـﺔ،
ﻭﺍﻷﺻﺒﺎﻍ ﻣﻨﺜﻮﺭﺓ ﲟﻜﺮ ﺣﺮﰲ ﻋﻠﻰ ﻛﻞ ﺍﻟﺼﻮﺭ ،ﻭﺍﳌﻌﺮﻭﺽ ﻛﻠﻪ ﺧﺎﺩﻉ ،ﻭﻟﻜﻞ ﺻﻮﺭﺓ ﺳـﲑﺓ ﻛﺘﺒـﻬﺎ
ﺩﻫﺎﻗﻨﺘﻬﺎ ﻭﻋﺒﺎﺩﻫﺎ ﻭﺭﺟﺎﳍﺎ ،ﻫﺬﺍ ﺻﺮﺍﻉ ﺯﻣﺎﻧِﻲ ﺍﻟﺬﻱ ﺃﺩﻋﻲ ﺃﻧﻪ ِﺧﺪﺍﻉ ﱂ ﻳﻜﻦ ﺬﻩ ﺍﻟﻘﺪﺭﺓ ﻋﻠـﻰ ﻣـﺮ
ﺍﻟﺘﺎﺭﻳﺦ ،ﻛﺘﺎﺏ ﺍﷲ ﻳﺴﻤﻴﻬﺎ ﻓﺘﻨﺎﹰ ،ﻟﻜﻦ ﻗﻀﻴﱵ ﻗﻀﻴﺔ ﺍﻟﻮﻋﻲ ﺍﳊﻘﻴﻘﻲ ﳍﺬﺍ ﺍﻟﻌﻘﻞ ﺍﳌﺘﻨﺎﺯﻉ ﻋﻠﻴﻪ ،ﻭﻗﻀـﻴﺔ
ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻗﺪ ﺳﺮِﻕ ﻭﺗﻨﺎﺯﻋﻪ ﺍﻟﻠﺼﻮﺹ ﻭﻗﺎﻃِﻌﻮ ﺍﻟﻄﺮﻳﻖ.
ﻗﺮﺍﺀﺓ )ﺍﻹﻧﺴﺎﻥ( ﻭﺭﻭﺍﻳﺘﻪ ﻭﺗﺎﺭﳜﻪ ﻭﺣﻘﻴﻘﺘﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻫﻲ ﺍﻟﱵ ﲢﻘﻖ ﺍﻟﻌﱪﺓ ،ﺃﻭ ﺃﺯﻋـﻢ
ﺃﺎ ﺣﻘﻘﺖ ﺍﻟﻌﱪﺓ ﱄ ،ﻓﻘﺪ ﻋﺎﻧﻴﺖ ﻣﺸﻜﻠﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻐﻴﺒﻴﺔ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﺣﲔ ﺃﺭﺩﺕ ﺇﻧـﺰﺍﻝ ﻫـﺬﻩ
ﺍﳊﻮﺍﺩﺙ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﻛﺘﺸﻔﺖ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃﺎ ﺳﻨﻨﻴﺔ ﻓﻴﻬﺎ ﺃﺷﺨﺎﺹ ﺃﺭﺿﻴﻮﻥ ﻭﺑﺸﺮ ﺣﻘﻴﻘﻴـﻮﻥ ،ﻓﻬـﻞ
ﺖ ﺃﺧﻲ ﻣﺮﺓ ﻭﺃﻧﺖ ﺗﺘﻬﻴﺄ ﻟﻔﺘﺢ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺗﺮﺗﺐ ﻋﻘﻠﻚ ﻭﻭﻋﻴﻚ ﺃﻧﻚ ﺳـﺘﻘﺮﺃ ﻛﺘـﺎﺏ ﺟﺮﺑ
ﺣﻜﻤﺔ ،ﺃﻭ ﺃﻥ ﺗﻘﺮﺃ ﺭﻭﺍﻳﺔ ﺃﻭ ﺳﲑﺓ ،ﺃﻭ ﺃﻥ ﺗﻘﻠﺒﻪ ﻛﻤﺎ ﺗﻘﻠﺐ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﺗﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﲨﺎﻝ ﺍﻟﺘﺼـﻮﻳﺮ
ﻼ -ﻫـﻮ ﻛﺘـﺎﺏ ﻭﺭﻭﻋﺔ ﺍﻟﺒﻴﺎﻥ؟! ﺇﻥ ﻓﻌﻠﺖ ﺫﻟﻚ ﺳﺘﻌﺮﻑ ﻣﺎ ﺃﻋﲏ ﻭﻫﻮ ﺃﻥ ﺻﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ -ﻣـﺜ ﹰ
)ﺍﻹﻧﺴﺎﻥ(؛ )ﺍﻹﻧﺴﺎﻥ( ﺑﺴﲑﺗﻪ ﺍﻷﺭﺿﻴﺔ ،ﻭﺳﻨﻨﻬﺎ ﺍﻟﻮﺍﻗﻌﻴﺔ ،ﺣﻴﻨﻬﺎ ﺳﺘﺮﻯ ﻧﻔﺴﻚ ﻭﺃﺷـﻮﺍﻗﻚ ﻭﺣﺒـﻚ
ﻭﺑﻐﻀﻚ ﻭﻗﻮﺗﻚ ﻭﺿﻌﻔﻚ ﻭﻓﺮﺣﻚ ﻭﺃﳌﻚ ﻭﳒﺎﺣﻚ ﻭﺇﺧﻔﺎﻗﻚ ،ﻭﺣﻴﻨﻬﺎ ﺳﺘﻌﺒﺮ ﺑﻜﻞ ﻗﻴﻢ ﺍﳊﻖ ﺇﻟﻴـﻚ
ﻓﺘﺤﻘﻖ ﺍﻟﻌﱪﺓ ﻭﺍﻟﻌﻈﺔ.
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ﺃﺻﺪﻗﻚ ﺃﺧﻲ -ﺷﻬﺪ ﺍﷲ -ﺃﱐ ﻛﻨﺖ ﺃﻟﻐﻲ ﻣﻦ ﻋﻘﻠﻲ ﻭﻧﻔﺴﻲ ﺣﲔ ﺃﻓﺘﺢ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﱐ ﺳـﺄﻗﺮﺃ
ﻛﻼﻡ ﻧﱯ ﻳﻌﻠﻢ ﻭﳛﻜﻢ ﻭﻳﻌﻆ ،ﺃﻭ ﺃﱐ ﺳﺄﻗﺮﺃ ﺳﲑﺓ ﻧﱯ ﻳﻮﺣﻰ ﺇﻟﻴﻪ ،ﺑﻞ ﻛﻨﺖ ﺃﻫﻴﺊ ﻧﻔﺴﻲ ﻛﺜﲑﹰﺍ ﻷﻋﺮﻑ
ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻘﻠﻪ ﻭﻗﻠﺒﻪ ،ﻓﺄﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﺘﺸﻒ ﻣﻦ ﻫﻮ ﻣﻦ ﻛﻼﻣﻪ ،ﻷﻥ ﺍﻟﺒﻴﺎﻥ ﻫﻮ ﺇﺑﺎﻧﺔ ﺍﻟﻠﺴﺎﻥ ﻋـﻦ
ﺍﻹﻧﺴﺎﻥ ،ﻓﺄﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﻋﺮﻑ ﻣﻦ ﻫﻮ ،ﻭﻣﻊ ﻛﻞ ﻗﻮﻝ ﻭﻛﻞ ﺣﺪﺙ ﻛﻨﺖ ﺃﺭﺗﻌﺶ ﺍﺭﺗﻌﺎﺷﺔ ﺍﻹﻋﺠـﺎﺏ
ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺘﻌﻈﻴﻢ ،ﻭﺃﺭﺩﺩ :ﻳﺎﻟﻪ ﻣﻦ ﻗﺎﺋﺪ ﺇﻣﺎﻡ ،ﻓﺎﻟﺴﻌﻴﺪ ﻣﻦ ﺳﺎﺭ ﻭﺭﺍﺀﻩ ﻭﺿﻞ ﻣﻦ ﻋﺼﺎﻩ.
ﻣﻦ ﺣﻘﻲ ﺃﻥ ﺃﻗﻮﻝ ﻫﻨﺎ -ﻻ ﻷﻣﺪﺡ ﻧﻔﺴﹰﺎ ﻳﻜﻮﻥ ﺍﳌﺪﺡ ﺳﺒﺒﹰﺎ ﻟﺬﻣﻬﺎ ،ﻭﻟﻜﻦ ﻟﻦ ﺃﺫﻣﻬﺎ ﻷﺳـﺘﺒﻄﻦ ﺍﳌـﺪﺡ
ﻣﻜﺮﹰﺍ -ﺃﻗﻮﻝ :ﻟﻘﺪ ﻗﺮﺃﺕ ﺷﻌﺮﹰﺍ ﻛﺜﲑﺍ ،ﻣﻦ ﻗﺪﳝﻪ ﻭﺣﺪﻳﺜﻪ ،ﻭﻗﺮﺃﺕ ﻛﻼﻣﹰﺎ ﻛﺜﲑﺍﹰ ،ﻭﻗﺮﺃﺕ ﺳﲑﹰﺍ ﻛـﺜﲑﺓ،
ﻭﻗﺮﺃﺕ ﻛﺘﺒﹰﺎ ﻛﺜﲑﺓ ،ﺣﱴ ﺻﺎﺭﺕ ﺍﻟﻘﺮﺍﺀﺓ ﺻﻔﱵ ،ﻭﻛﺎﻧﺖ ﺭﺣﻠﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺃﺟﻞ ﺍﳌﺘﻌـﺔ ،ﻓﻘـﺪ
ﺟﺒﻠﺖ ﻋﻠﻰ ﺣﺐ ﻫﺬﻩ ﺍﳌﺘﻌﺔ ،ﰒ ﲢﻮﻟﺖ ﺍﻟﻘﺮﺍﺀﺓ ﺇﱃ ﳏﺎﻭﻟﺔ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﻗﺮﺃﻩ ﻷﻋﺮﻑ ﰲ ﺍﻟﻨﻬﺎﻳﺔ
ﻣﻦ ﺃﻛﻮﻥ ﻭﻗﺒﻞ ﺫﻟﻚ ﻣﻦ ﻳﻜﻮﻥ ،ﻭﻗﺪ ﻛﻨﺖ ﺃﺭﻯ ﺣﺠﺒﹰﺎ ﻛﺜﲑﺓ ﻏﻄﺖ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳـﻨﺔ ﺭﺳـﻮﻟﻪ
ﻭﻛﺘﺐ ﺃﺳﻼﻓﻨﺎ ،ﻟﻴﺲ ﺣﺠﺎﺏ ﺟﻬﻠﻨﺎ ﻓﻘﻂ ،ﻟﻜﻦ ﺗﻠﻚ ﺍﳊﺠﺐ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻜﺜﻴﻔﺔ ،ﺫﻟﻚ ﺃﻧﻨﺎ ﻻ ﻧﻘﺮﺃ ﻫـﺬﻩ
ﺍﻟﻜﺘﺐ ﲝﺜﹰﺎ ﻋﻦ ﺃﻧﻔﺴﻨﺎ ،ﺃﻱ ﲝﺜﹰﺎ ﻋﻦ )ﺍﻹﻧﺴﺎﻥ( ،ﺑﻞ ﻧﻘﺮﺅﻫﺎ ﻭﻛﺄﺎ ﻟﻮﺍﻗﻊ ﻏﲑ ﺍﻟﻮﺍﻗﻊ ﺍﻷﺭﺿـﻲ ﺍﻟـﺬﻱ
ﻧﻌﻴﺶ ﻓﻴﻪ ،ﻟﻘﺪ ﺭﺃﻳﺖ ﺍﻟﻜﺜﲑ ﰲ ﺯﻣﺎﱐ ﳑﺎ ﻗﺮﺃﺗﻪ ﻫﻨﺎﻙ؛ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺭﺃﻳﺖ ﺃﺣـﺪﺍﺛﹰﺎ ﻭﺭﺟـﺎ ﹰﻻ ﻻ
ﲣﺘﻠﻒ ﻗﻂ ﺇﻻ ﰲ ﺍﻷﲰﺎﺀ ،ﻭﻛﻨﺖ ﺃﻋﺠﺐ ﳌﻦ ﻋﻈﹼﻢ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ ﻛﻴﻒ ﻻ ﳝﺪﺡ ﻣﻦ ﻣﺪﺣﻪ ﺍﻟﻜﺘﺎﺏ
ﻭﻻ ﻳﺬﻡ ﻣﻦ ﺫﻣﻪ ﺍﻟﻜﺘﺎﺏ ،ﻣﻊ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ،ﻭﺭﺍﻋﺘﲏ ﻫﺬﻩ ﺍﳌﻔﺎﺭﻗﺔ ﺍﳌﺆﳌـﺔ ﻛـﺜﲑﺍﹰ ،ﻭﺍﳊﻘﻴﻘـﺔ ﺃﻥ
ﺍﻟﺴﺒﺐ -ﻭﺃﻗﻮﻝ ﺫﻟﻚ ﻣﻄﻤﺌﻨﹰﺎ -ﺃﻥ ﺍﻷﲰﺎﺀ ﻫﻲ ﺍﳊﻮﺍﺟﺰ ،ﻭﺃﻥ )ﺍﻟﻌﻨﺎﻭﻳﻦ( ﻗﺪ ﺃﳍﺖ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﳊﻘـﺎﺋﻖ،
ﻓﻘﻠﺖ :ﻷﻗﺮﺃ ﹼﻥ ﺑﻼ ﺣﻮﺍﺟﺰ ﻭﻻ ﻋﻨﺎﻭﻳﻦ ،ﺳﺄﻗﺮﺃ )ﺍﻹﻧﺴﺎﻥ( ﺑﻮﺍﻗﻌﻪ ﻭﺳﻨﻨﻪ ﺍﻷﺭﺿﻴﺔ ﰲ ﺍﻟﻜﺘـﺎﺏ ﻭﺍﻟﺴـﻨﺔ
ﻟﻌﻠﹼﻲ ﺃﺑﻠﻎ ﺇﱃ ﻗﺮﺍﺀﺍﺕ ﺍﻷﻭﺍﺋﻞ ﺍﻟﱵ ﺻﻨﻌﺖ ﺍﳍﺪﺍﻳﺔ ،ﻓﻬﻢ ﺟﺎﺅﻭﺍ ﺇﻟﻴﻬﺎ ﻟﻴﺴﻤﻌﻮﺍ ﻣﺎ ﻳﻘﻮﻝ ﻭﻳﻌﺮﻓﻮﻩ ﻣﻦ ﻗﻮﻟﻪ
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ﻚ ﹶﻓ ِﻘﻨﺎ ﻋـﺬﹶﺍ
ﺖ ﻫﺬﹶﺍ ﺑﺎ ِﻃﻠﹰﺎ ﺳﺒﺤﺎﻧ
ﻫﻮ ،ﻓﺎﻧﺘﻬﺖ ﻗﺮﺍﺀﻢ ﺇﱃ ﺃﻋﻈﻢ ﺇﳝﺎﻥ ﻭﺃﺟﻞ ﺗﺴﺒﻴﺢ } :ﺭﺑﻨﺎ ﻣﺎ ﺧﹶﻠ ﹾﻘ
ﺍﻟﻨﺎ ِﺭ { ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١٩١ :ﻭﻛﺎﻧﺖ ﻣﻌﻀﻠﺔ ﺃﺧﺮﻯ ﻫﻲ ﻣﻌﻀﻠﺔ ﺍﻟﻌﱪﺓ ﻭﺍﻟﻌﻈﺔ ،ﻓﺄﻫﻞ ﺍﻹﺳﻼﻡ ﻛﻠـﻬﻢ
ﻳﺮﺩﺩﻭﻥ :ﺃﻥ ﻻ ﺳﻌﺎﺩﺓ ﺇﻻ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺃﻱ ﺃﻤﺎ ﻣﺼﺪﺭ ﺻﻼﺡ )ﺍﻹﻧﺴـﺎﻥ( ﻭﺳـﲑﺗﻪ
ﻭﻭﺟﻮﺩﻩ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ،ﻓﻜﻴﻒ ﻳﺘﻢ ﺍﻟﻌﺒﻮﺭ ﺇﺫﺍ ﻛﺎﻥ )ﺍﻹﻧﺴﺎﻥ( ﰲ ﺯﻣﺎﻧﻨﺎ ﻟﻴﺲ ﻫﻮ )ﺍﻹﻧﺴﺎﻥ( ﺍﳌـﺬﻛﻮﺭ
ﰲ ﻛﺘﺎﺏ ﺭﺑﻨﺎ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ؟! ،ﻭﺃﻣﺎ ﻣﻌﻀﻠﱵ ﺍﻟﻜﱪﻯ ﻓﻬﻲ ﺍﻛﺘﺸﺎﻑ ﺧﺪﺍﻉ ﺍﻟﺰﺧﺎﺭﻑ ﻭﺍﻟﺼﻮﺭ ﺍﻟﺰﺍﺋﻔﺔ
ﺍﳌﻠﻮﻧﺔ ﺑﻜﻞ ﺍﻷﺻﺒﺎﻍ ،ﻓﻬﻞ ﺳﺘﺴﻘﻂ ﻫﺬﻩ ﺍﻟﻌﻨﺎﻭﻳﻦ ﰲ ﺯﻣﻦ ﺻﺎﺭ ﺩﻭﺭ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻨﺎﻭﻳﻦ ﻓﻘﻂ ﻟﻜﻞ
ﺍﳌﺘﻌﺎﺭﺿﺎﺕ ،ﻭﺷﻌﺎﺭﺍﺕ ﺗﺘﺨﺬ ﻋﻠﻰ ﻭﻗﺎﺋﻊ ﻣﺪﻋﺎﺓ؟! ﳓﻦ ﰲ ﺯﻣﻦ ﱂ ﻳﺒﻖ ﻟﻨﺎ ﻣﻦ ﻛﻞ ﻫﺬﺍ ﺍﻹﺭﺙ ﺍﻹﳍـﻲ
ﺇﻻ )ﺍﻟﺒﻴﺎﻥ( ﻭﺟﺌﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﻏﲑ ﺭﺟﺎﻟﻪ ﻭﻫﻮ ﻣﻌﻠﻖ ﰲ ﺍﻟﺼﺤﻒ ﻓﻘﻂ ،ﺑﻴﺎﻧﹰﺎ ﳎﺮﺩﺍﹰ ،ﻭﻳﺎ ﻟﻔﺘﻨﺔ ﻋﺼﺮﻧﺎ ﻫﺬﺍ،
ﺣﱴ ﺍﻟﺒﻴﺎﻥ ﺻﺎﺭ ﻏﺮﻳﺒﹰﺎ ﻋﻠﻴﻨﺎ ﻓﻨﺤﻦ ﻣﻌﻪ ﳎﺮﺩ ﻋﺠﻢ .ﰲ ﻫﺬﺍ )ﺍﻟﺒﻴﺎﻥ( ﺑﻘﻴﺖ ﺍﻟﺮﻭﺍﻳﺔ ،ﺍﻟﻘﺼﺺ ،ﺍﻷﺣﺪﺍﺙ،
ﺑﻘﻴﺖ ﺍﻟﺼﻮﺭ ﺍﳊﻘﻴﻘﻴﺔ ﻟﺴﲑﺓ )ﺍﻹﻧﺴﺎﻥ( ،ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺳﲑﺗﻪ ﺣﲔ ﻳﻬﺘﺪﻱ :ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻭﻣﺎﺫﺍ ﻳﻘـﻮﻝ
ﻭﻣﺎﺫﺍ ﳛﺲ ﻭﻣﺎﺫﺍ ﻳﺸﻌﺮ ،ﻭﺳﲑﺓ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻳﻀﻞ :ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻭﻣﺎﺫﺍ ﻳﻘﻮﻝ ﻭﻛﻴﻒ ﳛﻜﻢ؟
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ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﻝ ﺻﺎﺋﺤﹰﺎ" :ﻭﺟﺪﺎ" ،ﻟﻜﻦ ﻳﻜﻔﻲ ﺃﱐ ﻭﺟﺪﺕ ﻧﻔﺴﻲ ﻭﻭﺟﺪﺕ ﺭﺍﺣﱵ ﻭﺍﺑﺘﻌـﺪﺕ ﻋـﻦ
)ﺍﻟﻘﻄﻴﻊ( ،ﻓﻠﻢ ﺗﻌﺪ ﺍﻟﺼﻮﺭ ﺍﳋﺎﺩﻋﺔ ﺗﻔﺘﻨﲏ ،ﻭﺳﻘﻄﺖ ﻗﻴﻤﺔ ﺍﻟﻌﻨﺎﻭﻳﻦ ﻋﻨﺪﻱ ﻭﻛﺬﺍ ﺍﻟﺸـﻌﺎﺭﺍﺕ ،ﻓﻠﻘـﺪ
ﺻﺮﺕ ﺃﻗﺮﺃ ﻛﻞ ﺧﱪ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻷﲰﺎﺀ ﻭﻣﻦ ﻏﲑ ﻋﻨﺎﻭﻳﻦ ﻭﺷﻌﺎﺭﺍﺕ ،ﺃﻱ ﺃﻧﲏ ﲝﻖ ﺃﺯﻋﻢ ﺃﻧـﲏ ﺣﻘﻘـﺖ
ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻌﱪﺓ .ﰲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ )ﺍﻹﻧﺴﺎﻥ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺍﺯﺩﺩﺕ ﺇﳝﺎﻧـﹰﺎ ﺃﻥ
ﺍﻟﻘﺮﺁﻥ ﺣﻖ ،ﻭﻟﻘﺪ ﺍﺯﺩﺩﺕ ﺇﳝﺎﻧﹰﺎ ﺃﻥ ﻣﺎ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ _ ﻭﻫﻮ ﻣﺎ ﻳﻌﻨﻴﲏ ﻫﻨﺎ _ ﻟﻦ ﻳﻘﻮﻟﻪ ﺇﻻ ﺇﻧﺴﺎﻥ
ﻛﺎﻣﻞ ﻭﻟﻴﺲ ﻫﻮ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﺑﻀﻨﲔ ،ﻭﻟﻘﺪ ﻋﺮﻓﺖ ﺣﻖ ﺍﳌﻌﺮﻓﺔ ﻣﻌﲎ ﻛﻮﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﻤﺎ ﺻﻼﺡ
ﺍﻹﻧﺴﺎﻥ ﻭﺳﻌﺎﺩﺗﻪ ﻭﻫﺪﺍﻳﺘﻪ ،ﻭﺣﲔ ﲝﺜﺖ ﻋﻦ ﺻﻮﺭﺓ )ﺍﻹﻧﺴﺎﻥ( ﺍﳌﻬﺘﺪﻱ ﻛﻤﺎ ﻭﺟﺪﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ
ﰲ ﻭﺍﻗﻌﻲ ﻓﺈﱐ ﺃﻗﺴﻢ ﺃﱐ ﻭﺟﺪﺎ ﰲ )ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ( ،ﻓﻠﻘﺪ ﻣﺮﺭﺕ ﻋﻠﻰ ﻣﻨﺎﺯﻝ ﻛﺜﲑﺓ ،ﻭﺗﺮﺩﺩﺕ
ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﻓﻜﺮﻳﺔ ﻋﺪﺓ ،ﻭﻃﻔﺖ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﺃﻓﺘﺶ ﻭﺃﲝﺚ ﻭﺃﺭﺍﻗﺐ ،ﻓﺄﻧﻐﻤﺲ ﻏﲑ ﻫﻴﺎﺏ ﲟﺎ ﺳـﺄﻻﻗﻲ،
ﺐ ﺷﻬﺎ ﺩﺗ ﻬ ﻢ ﻭﻳﺴـﹶﺄﻟﹸﻮ ﹶﻥ {
ﻭﻏﲑ ﻣﺘﻌﺼﺐ ﳌﺎ ﺃﲪﻞ ،ﻭﻟﻜﻦ ﻫﺎ ﺃﻧﺎ ﺃﻗﻮﻝ -ﻭﺃﻧﺎ ﺫﺍﻛﺮ ﻟﻘﻮﻝ ﺭﰊ } ﺳﺘ ﹾﻜﺘ
]ﺍﻟﺰﺧﺮﻑ - [١٩ :ﺃﻥ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻌﱪﻭﻥ ﲝﻮﺍﺩﺙ ﻭﻓﻌـﺎﻝ ﻭﺃﻗـﻮﺍﻝ ﺍﻹﻧﺴـﺎﻥ
ﺍﳌﻬﺘﺪﻱ ﰲ ﻛﺘﺎﺏ ﺭﺑﻨﺎ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺇﱃ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ،ﻭﺇﻧﻪ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠ ﻲ ﺃﱐ ﺃﻋـﻴﺶ ﰲ ﺯﻣـﻦ
ﺍﻟﺼﻮﺭ ﺍﻟﻜﺜﲑﺓ ﺍﳋﺎﺩﻋﺔ ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻋﻴﲏ ﱂ ﳝﻸﻫﺎ ﺇﻻ ﻫﺆﻻﺀ )ﺍﻟﻔﺘﻴﺎﻥ( ﰲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐـﺮﺏ ،ﻭﻣـﻦ
ﺣﻘﻲ ﺃﻥ ﺃﻗﻮﻝ :ﺇﻥ ﻫﺬﺍ ﺍﻹﻣﺘﻼﺀ ﻟﻴﺲ ﲪﺎﺳﹰﺎ ﻋﺎﻃﻔﻴﹰﺎ ﻣﻊ ﺷﺎﺏ ﳚﻮﺩ ﺑﻨﻔﺴﻪ ﷲ ﺗﻌﺎﱃ ،ﻟﻜﻦ ﺑﻮﻗﻮﻑ ﺣﺬﺭ
ﻭﺗﺄﻣﻞ ﺟﺪﻱ ،ﻭﻣﺮﺍﺟﻌﺔ ﻭﺩﺭﺍﺳﺔ ﻟﻜﻞ ﺍﻟﺘﻬﻢ ﺍﻟﱵ ﺗﻘﺎﻝ ﻓﻴﻬﻢ ،ﻭﻳﻘﺬﻓﻮﻥ ﺎ ﻣﻦ ﲨﻴﻊ ﺍﻷﻃـﺮﺍﻑ ﺳـﻮﺍﺀ
ﻛﺎﻥ ﻣﻦ ﻣﺆﻣﻦ ﳜﺎﻟﻔﻬﻢ ﺃﻭ ﻋﺪ ﻭ ﻳﻘﺎﺗﻠﻬﻢ.
ﻧﻌﻢ -ﻭﺍﷲ ﻳﺸﻬﺪ ﻋﻠﻰ ﻣﺎ ﺃﻗﻮﻝ -ﺃﱐ ﺣﲔ ﲡﺮﺩﺕ ﻣﻦ ﺣﺠﺐ ﺍﻷﲰﺎﺀ ﻭﲣﻠﻴﺖ ﻋﻦ ﻫﻴﺒـﺔ ﺍﻟﺸـﻌﺎﺭﺍﺕ
ﻭﺣﺮﺭﺕ ﻧﻔﺴﻲ ﻣﻦ ﺳﻄﻮﺓ ﺍﻟﻌﻨﺎﻭﻳﻦ ﺭﺃﻳﺖ ﰲ ﺯﻣﺎﱐ ﻣﻦ ﻳﻔﻌﻞ ﻓﻌﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫـﻮ ﻳﻜﺴـﺮ
ﺍﻷﺻﻨﺎﻡ ،ﻭﺭﺃﻳﺖ ﻣﻦ ﻳﻔﻌﻞ ﻓﻌﻞ ﺍﻟﱪﺍﺀ ﺑﻦ ﻣﺎﻟﻚ ﻭﻫﻮ ﻳﻨﻐﻤﺲ ﰲ ﺣﺪﻳﻘﺔ ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ ﺍﳌﺮﺗﺪ ،ﻭﺭﺃﻳﺖ
ﻣﻦ ﻳﺒﻴﻊ ﻣﻠﻜﻪ ﻃﻤﻌﹰﺎ ﰲ ﺭﺿﺎ ﺍﻟﺮﲪﻦ ،ﻭﺭﺃﻳﺖ ﺍﳌﻬﺎﺟﺮ ﰲ ﺫﺍﺕ ﺍﷲ ﻭﺍﳌﺄﺳﻮﺭ ﰲ ﺳﺒﻴﻞ ﻛﻠﻤـﺔ ﺍﳊـﻖ،
ﻭﻛﻠﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻻ ﳚﻤﻌﻬﻢ ﺇﻻ ﺍﺳﻢ ﺟﺎﻣﻊ ﻷﻭﺻﺎﻓﻬﻢ :ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ.
ﻣﻦ ﺃﺟﻞ ﻫﺆﻻﺀ ﺍﻟﻔﺘﻴﺎﻥ ﺃﺭﺩﺕ ﺃﻥ ﺃﲨﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻌﻠﻲ ﺃﻋﺒﺮ ﺎ ﺇﻟﻴﻬﻢ ﻓﲑﲪـﲏ ﺍﷲ -ﺇﺫ ﺍﻟﻘـﻮﻡ ﻻ
ﻳﺸﻘﻰ ﻢ ﺟﻠﻴﺴﻬﻢ ١-ﻭﺫﻟﻚ ﻷﻢ ﻳﺮﺣﻠﻮﻥ ﻫﻢ ﺑﺎﻟﻔﻌﺎﻝ ،ﻭﻟﻜﻨﻬﻢ ﻳﻘﺒﻠﻮﻥ -ﻟﺴﻌﺔ ﺭﲪـﺔ ﺍﷲ ﻭﺳـﻌﺔ
ﻗﻠﻮﻢ -ﺃﻥ ﻳﺴﲑ ﻣﻌﻬﻢ ﻣﻦ ﻻ ﳛﻤﻞ ﺇﻻ ﺍﳊﺐ ﻭﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺃﻣﺜﺎﱄ.
ﻕ ﻳ ﹾﻠﺘ ِﻤﺴﻮﻥﹶ ﹶﺃ ﻫ ﹶﻞ ﺍﻟ ﱢﺬ ﹾﻛﺮِ ،ﹶﻓِﺈﺫﹶﺍ ﻭ ﺟﺪﻭﺍ ﹶﻗ ﻮﻣﺎ ﻳـ ﹾﺬ ﹸﻛﺮﻭ ﹶﻥ - ١ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ ":ﺇ ﱠﻥ ِﻟﻠﱠ ِﻪ ﻣ ﹶ
ﻼِﺋ ﹶﻜ ﹰﺔ ﻳﻄﹸﻮﻓﹸﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ﱡﻄ ﺮ ِ
ﺴﹶﺄﹸﻟ ﻬ ﻢ ﺭﺑ ﻬﻢ ،ﻭ ﻫ ﻮ ﹶﺃ ﻋﹶﻠ ﻢ ِﻣﻨ ﻬﻢ ،ﻣـﺎ ﻳﻘﹸـﻮ ﹸﻝ ﺴﻤﺎ ِﺀ ﺍﻟ ﺪﻧﻴﺎ« ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴ
ﺤِﺘ ِﻬ ﻢ ِﺇﻟﹶﻰ ﺍﻟ ﺤﻔﱡﻮﻧ ﻬ ﻢ ِﺑﹶﺄ ﺟِﻨ
ﺍﻟﱠﻠ ﻪ ﺗﻨﺎ ﺩﻭﺍ :ﻫﹸﻠﻤﻮﺍ ِﺇﻟﹶﻰ ﺣﺎ ﺟِﺘ ﹸﻜ ﻢ " ﻗﹶﺎ ﹶﻝ» :ﹶﻓﻴ
ﻚ " ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻻ ﻭﺍﻟﻠﱠـ ِﻪ ﻣـﺎ ﺠﺪﻭﻧ
ﻚ ﻭﻳ ﻤ ﺤ ﻤﺪﻭﻧ ﻚ ﻭﻳ ﻚ ﻭﻳ ﹶﻜﺒﺮﻭﻧ
ﺴﺒﺤﻮﻧ ِﻋﺒﺎﺩِﻱ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻳ
ﻚ
ﺤﻤِﻴﺪﺍ ،ﻭﹶﺃ ﹾﻛﹶﺜ ﺮ ﻟﹶـ ﻚ ﺗ ﻤﺠِﻴﺪﺍ ﻭﺗ ﻚ ِﻋﺒﺎ ﺩﺓﹰ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟ
ﻒ ﹶﻟ ﻮ ﺭﹶﺃ ﻭﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻟ ﻮ ﺭﹶﺃ ﻭ ﻙ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ﹶﻟ ﺭﹶﺃ ﻭﻙ؟ " ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻭ ﹶﻛﻴ
ﺏ ﻣﺎ ﺭﹶﺃ ﻭﻫﺎ " ﳉﻨ ﹶﺔ« ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﻭ ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻫﺎ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ﻳﺎ ﺭ ﻚﺍﹶ ﺴﹶﺄﻟﹸﻮﻧ ﺴﹶﺄﻟﹸﻮﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ» :ﻳ ﺴﺒِﻴﺤﺎ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﹶﻓﻤﺎ ﻳ ﺗ
ﻒ ﹶﻟ ﻮ ﹶﺃﻧ ﻬ ﻢ ﺭﹶﺃ ﻭﻫﺎ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻟ ﻮ ﹶﺃﻧ ﻬ ﻢ ﺭﹶﺃ ﻭﻫﺎ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ﻋﹶﻠﻴﻬﺎ ِﺣ ﺮﺻﺎ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟﻬﺎ ﹶﻃﹶﻠﺒﺎ ،ﻭﹶﺃ ﻋ ﹶﻈ ﻢ ﻓِﻴﻬﺎ ﺭ ﹾﻏﺒﺔﹰ ،ﻗﹶﺎ ﹶﻝ:
ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﹶﻓ ﹶﻜ ﻴ
٦
ﻓﺎﻟﻠﻬﻢ ﻻ ﺗﻌﺬﺏ ﻗﻠﺒﹰﺎ ﺃﺣﺐ ﻛﺘﺎﺑﻚ ﻭﺃﺣﺐ ﻛﻼﻡ ﺭﺳﻮﻟﻚ ﻭﺃﺣﺐ ﺍﻟﻔﺎﺭﻳﻦ ﺇﻟﻴﻚ ﺍﳌﻬﺎﺟﺮﻳﻦ ﰲ ﺳﺒﻴﻠﻚ -
ﺁﻣﲔ.
ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺒﺎﻗﺔ ﺍﻟﻌﻄﺮﺓ ،ﺍﳌﻤﺘﻌﺔ ﺍﳉﻤﻴﻠﺔ ،ﻫﺬﻩ ﺍﻟﺪﺭﺭ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ،ﲨﻌﺘﻬﺎ ﻛﻠﻬﺎ ﻣﻦ ﲰﻂ ﺍﻟﻶﻟـﺊ
ﺍﳌﻮﺳﻮﻡ ﻣﻦ ِﻗﺒﻞ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ" :ﺍﳉﺎﻣﻊ ﺍﳌﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺨﺘﺼﺮ ﻣﻦ ﺃﻣﻮﺭ ﺭﺳﻮﻝ
ﺍﷲ ﻭﺳﻨﻨﻪ ﻭﺃﻳﺎﻣﻪ" ﻋﺸﺖ ﻣﻌﻬﺎ ﺃﲨﻞ ﺍﻷﻭﻗﺎﺕ ،ﻭﻛﺎﻧﺖ ﳍﺎ ﺑﺮﻛﺎﺕ ﺍﳌﺸﺎﻋﺮ ﺍﻟﱵ ﺗﻐﺰﻭ ﺍﻟﻘﻠﺐ ﻓﺘـﺜﲑ
ﺍﻟﺪﻣﻊ ﰲ ﺍﻟﻌﲔ ﻭﺍﻟﻘﺸﻌﺮﻳﺮﺓ ﰲ ﺍﳉﻠﺪ ،ﻭﻗﺪ ﻋﺮﺿﺖ ﱄ ﻛﻤﺎ ﻋﺮﺽ ﺍﻟﻜﺜﲑ ﻏﲑﻫﺎ ﻟﻜﻦ ﻛﺎﻥ ﻻ ﺑﺪ ﻣـﻦ
ﺍﻻﺧﺘﻴﺎﺭ -ﻭﻣﺎ ﺃﺻﻌﺐ ﺍﻻﺧﺘﻴﺎﺭ ﺑﲔ ﺍﻷﻣﺎﺛﻞ -ﻓﻜﺎﻧﺖ ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺴﻠﻒ ﰲ ﺑﻌﺾ ﺗﺼـﺎﻧﻴﻔﻬﻢ ﺃﺭﺑﻌـﻮﻥ
ﺣﺪﻳﺜﹰﺎ ﻷﻣﺮ ﻣﻌﺮﻭﻑ ﻭﻣﺸﻬﻮﺭ ،ﻭﺇﻥ ﺷﺌﺖ ﻗﻠﺖ :ﺃﺭﺑﻌﻮﻥ ﺟﻮﻫﺮﺓ ،ﰒ ﺟﺌﺖ ﺇﻟﻴﻬﺎ ﻭﺑﻄﻴﺶ ﺭﺟﻞ ﻣﻐﺮﻭﺭ
ﺣﺎﻭﻟﺖ ﺃﻥ ﺃﻓﻚ ﻣﻦ ﻛﻞ -ﺟﺎﻣﻌﺔ -ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻷﻗﻮﻝ ﻟﻠﻨﺎﺱ ﺍﻧﻈﺮﻭﺍ ،ﻓﻠﻢ ﻳﺰﺩ ﻫﺬﺍ )ﺍﻹﻧﺴﺎﻥ( ﺇﻻ ﺃﻧﻪ
ﺍﺩﻋﻰ ،ﻭﻟﻜﻦ ﻳﻜﻔﻴﻪ ﺃﻥ ﻳﻌﺘﺮﻑ ﺃﻧﻪ ﺣﺎﻭﻝ ﺃﻥ ﻳﻔﻚ ﻛﻠﻤﺔ ﻣﻦ )ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ( ،ﻭﺃﻥ ﻳﺼﻒ ﺩﺭﺓ ﻣﻦ ﻛﻞ
ﺟﻮﻫﺮﺓ ،ﻭﺃﻥ ﻳﺸﲑ ﺇﱃ ﻭﺟﻪ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺓ ﺍﻟﱵ ﻻ ﻳﻨﺘﻬﻲ ﺗﻘﻠﺐ ﻭﺟﻮﻫﻬـﺎ ﺍﻟﻌﻈﻴﻤـﺔ ،ﰒ ﺇﻥ ﰲ
ﺍﻟﻘﻠﺐ ﻋﺬﺭ :ﻫﺬﺍ ﺟﻬﺪ ﺍﳌﻘﻞ ،ﻭﺍﻟﻘﻠﺔ ﻣﻊ ﺍﳊﺐ ﺛﻘﻴﻠﺔ ،ﻭﻣﻊ ﺍﻟﻌﺬﺭ ﺭﺟﺎﺀ ﺃﻥ ﺃﺣﺸﺮ ﻣﻊ ﺃﻫـﻞ ﺍﳊـﺪﻳﺚ
ﻋﻠﻤﹰﺎ ﻭﻣﻊ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻓﻌﺎﻻﹰ ،ﻭﺇﱐ ﻻ ﺃﻣﻠﻚ ﻣﻊ ﻫﺬﺍ ﺍﻟﻄﻤﻊ ﺇﻻ ﺃﱐ ﺃﺣﺐ) :ﺭﺑﻨﺎ ﺗﻘﺒﻞ ﻣﻨـﺎ
ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻭﺗﺐ ﻋﻠﻴﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ(
ﻭﻛﺘﺒﻪ
ﺃﺑﻮ ﻗﺘﺎﺩﺓ
)ﺳﺠﻦ ﺑﻠﻤﺎﺭﺵ ﺍﻟﱪﻳﻄﺎﱐ ﻣﺴﺎﺀ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ ﺍﷲ ﺍﶈﺮﻡ ﻟﺴﻨﺔ ١٤٢٦ﳍﺠﺮﺓ
ﺍﳌﺼﻄﻔﻰ ،ﺍﳌﻮﺍﻓﻖ /٧ﺁﺫﺍﺭ ،ﻣﺎﺭﺱ.(٢٠٠٥/
ﻒ
ﺏ ﻣﺎ ﺭﹶﺃ ﻭﻫﺎ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﹶﻓ ﹶﻜﻴ ﹶﻓ ِﻤ ﻢ ﻳﺘ ﻌ ﻮﺫﹸﻭﻥﹶ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥِ :ﻣ ﻦ ﺍﻟﻨﺎ ِﺭ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﻭ ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻫﺎ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ﻳﺎ ﺭ
ﺕ ﹶﻟ ﻬ ﻢ " ﻗﹶـﺎ ﹶﻝ":
ﹶﻟ ﻮ ﺭﹶﺃ ﻭﻫﺎ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻟ ﻮ ﺭﹶﺃ ﻭﻫﺎ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ﻣِﻨﻬﺎ ِﻓﺮﺍﺭﺍ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟﻬﺎ ﻣﺨﺎﹶﻓ ﹰﺔ " ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﹶﻓﹸﺄ ﺷ ِﻬ ﺪ ﹸﻛ ﻢ ﹶﺃﻧﻲ ﹶﻗ ﺪ ﹶﻏ ﹶﻔ ﺮ
ﺴ ﻬ ﻢ " ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ
ﺸﻘﹶﻰ ِﺑ ِﻬ ﻢ ﺟﻠِﻴ
ﳉﹶﻠﺴﺎ ُﺀ ﹶﻻ ﻳ
ﺲ ِﻣﻨ ﻬﻢِ ،ﺇﻧﻤﺎ ﺟﺎ َﺀ ِﻟﺤﺎ ﺟ ٍﺔ .ﻗﹶﺎ ﹶﻝ :ﻫ ﻢ ﺍ ﹸ
ﻼ ﹲﻥ ﹶﻟﻴ
ﻼِﺋ ﹶﻜ ِﺔ :ﻓِﻴﻬِ ﻢ ﹸﻓ ﹶ
ﻚ ِﻣ ﻦ ﺍ ﹶﳌ ﹶ
ﻳﻘﹸﻮ ﹸﻝ ﻣﹶﻠ
ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٨٠٥ - ٦٤٠٨(٦٥٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ ﻓﻀﻞ ﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ ﺭﻗـﻢ ٢٦٨٩
)ﻳﻄﻮﻓﻮﻥ( ﳝﺸﻮﻥ ﻭﻳﺪﻭﺭﻭﻥ ﺣﻮﻝ ﺍﻟﻨﺎﺱ) .ﻳﻠﺘﻤﺴﻮﻥ( ﻳﻄﻠﺒﻮﻥ) .ﻓﻴﺤﻔﻮﻢ( ﻳﻄﻮﻗﻮﻢ ﻭﳛﻴﻄﻮﻥ ﻢ ﺑﺄﺟﻨﺤﺘﻬﻢ) .ﻓﻴﺴﺄﳍﻢ( ﺍﳊﻜﻤﺔ ﻣـﻦ
ﺍﻟﺴﺆﺍﻝ ﺇﻇﻬﺎﺭ ﻓﻀﻞ ﺑﲏ ﺁﺩﻡ ﻭﺃﻥ ﻓﻴﻬﻢ ﺍﳌﺴﺒﺤﲔ ﻭﺍﳌﻘﺪﺳﲔ ﻛﺎﳌﻼﺋﻜﺔ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﳉﺒﻠـﺔ ﺍﻟﺸـﻬﻮﺍﻧﻴﺔ ﻭﺍﻟﻔﻄـﺮﺓ ﺍﳊﻴﻮﺍﻧﻴـﺔ.
)ﳝﺠﺪﻭﻧﻚ( ﻳﻌﻈﻤﻮﻧﻚ) .ﳊﺎﺟﺔ( ﺩﻧﻴﻮﻳﺔ )ﻻ ﻳﺸﻘﻰ ﻢ ﺟﻠﻴﺴﻬﻢ( ﻳﻨﺘﻔﻲ ﺍﻟﺸﻘﺎﺀ ﻋﻤﻦ ﺟﺎﻟﺴﻬﻢ[
٧
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺴﻠﻤﻮﺍ
ﺱ ﺣﺘﻰ ﻳﻘﹸﻮﻟﹸﻮﺍ :ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ
ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ":ﺃﹸ ِﻣ ﺮ
ﻋﻦ ﺃﰊ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺤ ﱢﻘ ِﻪ ﻭ ِﺣﺴﺎﺑ ﻪ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ".٢
ﺴ ﻪ ﻭﻣﺎﹶﻟﻪِ ،ﺇﻟﱠﺎ ِﺑ
ﺼ ﻢ ِﻣﻨﻲ ﻧ ﹾﻔ
ﺍﻟﱠﻠﻪ ،ﹶﻓ ﻤ ﻦ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ ،ﹶﻓ ﹶﻘ ﺪ ﻋ
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﻋﻈﻴﻢ ﳍﺬﺍ ﺍﻟﺒﺎﺏ -ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ -ﻓﺈﻧﻪ ﻳﺒﲔ ﻏﺎﻳﺔ ﻗﺘﺎﻝ ﺍﻟﻨـﺎﺱ ﻭﻟِـ ﻢ ﺗﺸـﺮﻉ
ﺍﻟﺴﻴﻮﻑ ،ﻭﻫﻮ ﻛﻤﺎ ﺳﻴﺄﰐ ﺣﺠﺔ ﰲ ﺃﺑﻮﺍﺏ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻗﺪﳝﹰﺎ ﻭﺃﺣـﺪﺙ ﺑﻌﻀـﻬﺎ ﰲ
ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻣﻮﺍﻃﺄﻩ ﳌﺬﺍﻫﺐ ﻭﺃﺩﻳﺎﻥ ﺑﺎﻃﻠﺔ ،ﻭﳑﺎ ﻳﻄﻤﺌﻦ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﻤﺴﻜﲔ ﺑﻐﺮﺯ ﺍﳍﺪﺍﺓ ﺍﻷﻭﻟـﲔ
ﻱ ﺍﻟﺸﺮﻳﻒ ﺑﺘﻔﺼﻴﻼﺗﻪ ﻭﺑﻴﺎﻧﻪ ﺍﻟﺸﺎﰲ ﻳﻘﻄﻊ ﺍﻟﺒﺪﻉ ﺍﳊﺎﺩﺛﺔ ﰲ ﻛﻞ ﺯﻣـﺎﻥ ،ﻭﺇﻥ ﺯﻣﺎﻧﻨـﺎ ﺃ ﹼﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮ
ﻟﻴﻌﺞ ﺑﺎﻟﺒﺪﻉ ﺍﻟﺘﺼﻮﻳﺮﻳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺫﻟﻚ ﻷﻥ ﺗﺮﺑﺘﻬﺎ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺧﺼﺒﺔ ﻟﻠﺘﻮﻟﻴﺪ ،ﺃﻻ ﻭﻫﻲ ﺑﻴﺌـﺔ ﺍﳍﺰﳝـﺔ ﺍﻟـﱵ
ﻉ ﻭﻻ ﺳﻴﺎﺝ ﻭﺑﻴﻀﺔ ،ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﺮﻭﻳﺒﻀﺎﺕ ﻭﺗﺼـﺪﺭﻫﻢ ﺍﳌﻨـﺎﺑﺮ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ ﺗﻌﻴﺸﻬﺎ ﺍﻷﻣﺔ ﺍﳌﺘﻨﺎﺛﺮﺓ ﺑﻼ ﺭﺍ ٍ
ﻭﺍﻹﺭﺷﺎﺩﻳﺔ.
ﻗﻮﻟﻪ) :ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﻓﻴﻪ:
ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻟﻴﺲ ﻗﺘﺎﻻ ﻓﻄﺮﻳﺎﹰ ،ﻓﺈﻥ ﺍﻷﻣﻮﺭ ﺍﻟﻔﻄﺮﻳﺔ ﻻ ﻳﺆﻣﺮ ﺎ ﺍﺑﺘﺪﺍﺀ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ،
ﻷﻥ ﺍﻟﻨﻔﻮﺱ ﺗﺘﺮﻉ ﺇﻟﻴﻬﺎ ،ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﻨﻮﻡ ،ﻭﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻵﻣﺮﺓ ﺬﻩ ﺍﻷﻣﻮﺭ
ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺴﺠﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﱂ ﺗﻜﻦ ﺍﺑﺘﺪﺍﺀ ﰲ ﺑﻌﻀﻬﺎ ﺇﳕﺎ ﻟﺒﻴﺎﻥ ﺇﺗﻴﺎﺎ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍﻟﺼـﺤﻴﺢ،
ﺸﻴﻄﹶﺎ ِﻥ ِﺇﻧ ﻪ ﹶﻟ ﹸﻜ ﻢ ﻋ ﺪ ﻭ
ﺕ ﺍﻟ
ﺽ ﺣﻠﹶﺎﻟﹰﺎ ﹶﻃﻴﺒﺎ ﻭﻟﹶﺎ ﺗﺘِﺒﻌﻮﺍ ﺧ ﹸﻄﻮﺍ ِ
ﺱ ﹸﻛﻠﹸﻮﺍ ِﻣﻤﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ} :ﻳﺎﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺕ ﻣﺎ ﺭ ﺯ ﹾﻗﻨﺎ ﹸﻛ ﻢ ﻭﺍ ﺷ ﹸﻜﺮﻭﺍ ِﻟﻠﱠـ ِﻪ ِﺇ ﹾﻥ
ﲔ{ ]ﺍﻟﺒﻘﺮﺓ [١٦٨ :ﻭﻛﻘﻮﻟﻪ} :ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﹸﻛﻠﹸﻮﺍ ِﻣ ﻦ ﹶﻃﻴﺒﺎ ِ ﻣِﺒ
ﺨﻨﺰِﻳ ِﺮ ﻭﻣﺎ ﹸﺃ ِﻫ ﱠﻞ ِﺑ ِﻪ ِﻟ ﻐﻴ ِﺮ ﺍﻟﻠﱠـ ِﻪ ﹶﻓﻤـ ِﻦ
ﺤ ﻢ ﺍﹾﻟ ِ
ﹸﻛﻨﺘ ﻢ ِﺇﻳﺎ ﻩ ﺗ ﻌﺒﺪﻭ ﹶﻥ )ِ (١٧٢ﺇﻧﻤﺎ ﺣ ﺮ ﻡ ﻋﹶﻠﻴ ﹸﻜﻢ ﺍﹾﻟ ﻤﻴﺘ ﹶﺔ ﻭﺍﻟ ﺪ ﻡ ﻭﹶﻟ
ﻍ ﻭﻟﹶﺎ ﻋﺎ ٍﺩ ﹶﻓﻠﹶﺎ ِﺇﹾﺛﻢ ﻋﹶﻠﻴ ِﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ )] {(١٧٣ﺍﻟﺒﻘﺮﺓ [١٧٣ ،١٧٢ :ﻭﻛﻘﻮﻟـﻪ: ﺿ ﹸﻄ ﺮ ﹶﻏﻴ ﺮ ﺑﺎ ٍﺍ
ﲔ { ]ﺍﻷﻋﺮﺍﻑ [٣١ :ﻓﻬﺬﻩ ﺍﻷﻭﺍﻣﺮ ﻟﺒﻴﺎﻥ ﺃﺣﻜـﺎﻡ ﺴ ِﺮِﻓ ﺐ ﺍﹾﻟ ﻤ ﺤ ﺴ ِﺮﻓﹸﻮﺍ ِﺇﻧ ﻪ ﻟﹶﺎ ﻳ ِ
} ﻭ ﹸﻛﻠﹸﻮﺍ ﻭﺍ ﺷ ﺮﺑﻮﺍ ﻭﹶﻟﺎ ﺗ
ﺷﺮﻋﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻟﻴﺴﺖ ﺃﻣﺮﹰﺍ ﺎ ،ﺇﺫ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻨﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻳﻌﻠﻤﻮﺎ ﺑﻔﻄﺮﺓ ﻭﺳﺠﻴﺔ
ﺲ
ﺤ ﺞ ﻭﹶﻟﻴ
ﺱ ﻭﺍﹾﻟ
ﺖ ﻟِﻠﻨﺎ ِﻚ ﻋ ِﻦ ﺍﹾﻟﹶﺄ ِﻫﱠﻠ ِﺔ ﹸﻗﻞﹾ ِﻫ ﻲ ﻣﻮﺍﻗِﻴ
ﺴﹶﺄﻟﹸﻮﻧ
ﺧﺎﻟﺼﺔ ،ﻭﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﻳ
ﺕ ِﻣ ﻦ ﹶﺃﺑﻮﺍِﺑﻬﺎ ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﻠﱠـ ﻪ ﹶﻟ ﻌﱠﻠﻜﹸـ ﻢ
ﺕ ِﻣ ﻦ ﹸﻇﻬﻮ ِﺭﻫﺎ ﻭﹶﻟ ِﻜ ﻦ ﺍﹾﻟﺒِ ﺮ ﻣ ِﻦ ﺍﺗﻘﹶﻰ ﻭﹾﺃﺗﻮﺍ ﺍﹾﻟﺒﻴﻮ
ﺍﹾﻟِﺒ ﺮ ِﺑﹶﺄﻥﹾ ﺗ ﹾﺄﺗﻮﺍ ﺍﹾﻟﺒﻴﻮ
ﺗ ﹾﻔِﻠﺤﻮ ﹶﻥ { ]ﺍﻟﺒﻘﺮﺓ [١٨٩ :ﻓﺈﻥ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺇﺗﻴﺎﻥ ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﺃﺑﻮﺍﺎ ،ﺃﻱ ﺣﻀﻮﺭﻫﺎ ﻣﻦ ﻏﲑ ﺗﻜﻠـﻒ
ﺃﻥ ﻳﻠﻒ ﺣﻮﳍﺎ ﻟﻴﺪﺧﻠﻬﺎ ﻣﻦ ﺍﳋﻠﻒ ،ﻭﳌﺎ ﻛﺎﻥ ﺍﻷﻧﺼﺎﺭ ﰲ ﺣﺞ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺘﻜﻠﻔﻮﻥ ﺩﺧﻮﻝ ﺍﳌﺪﻳﻨـﺔ ﻣـﻦ
- ٢ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ] - ١٠٧٧ - ٢٩٤٦(٣٨٣ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﻨﺎﺱ
ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺭﻗﻢ ) ٢١ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ( ﺃﻱ ﺑﻌﺪ ﻋﺮﺽ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﻢ) .ﻳﺸﻬﺪﻭﺍ( ﻳﻌﺘﺮﻓﻮﺍ ﺑﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻱ ﻳﺴﻠﻤﻮﺍ ﺃﻭ ﳜﻀﻌﻮﺍ
ﳊﻜﻢ ﺍﻹﺳﻼﻡ ﺇﻥ ﻛﺎﻧﻮﺍ ﺃﻫﻞ ﻛﺘﺎﺏ ﻳﻬﻮﺩﺍ ﺃﻭ ﻧﺼﺎﺭﻯ) .ﻋﺼﻤﻮﺍ( ﺣﻔﻈﻮﺍ ﻭﺣﻘﻨﻮﺍ ﻭﺍﻟﻌﺼﻤﺔ ﺍﳊﻔﻆ ﻭﺍﳌﻨﻊ) .ﺇﻻ ﲝﻖ ﺍﻹﺳﻼﻡ( ﺃﻱ ﺇﻻ ﺇﺫﺍ
ﻓﻌﻠﻮﺍ ﻣﺎ ﻳﺴﺘﻮﺟﺐ ﻋﻘﻮﺑﺔ ﻣﺎﻟﻴﺔ ﺃﻭ ﺑﺪﻧﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﻓﺈﻢ ﻳﺆﺍﺧﺬﻭﻥ ﺑﺬﻟﻚ ﻗﺼﺎﺻﺎ) .ﻭﺣﺴﺎﻢ ﻋﻠﻰ ﺍﷲ( ﺃﻱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺴﺮﺍﺋﺮﻫﻢ ﻭﻣـﺎ
ﻳﻀﻤﺮﻭﻥ[
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ﻇﻬﺮﻫﺎ ﻭﻟﻴﺲ ﻣﻦ ﻭﺟﻬﻬﺎ ﻓﻨﺒﻬﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﳛﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ،ﺑﻞ ﻫﻲ ﻣـﻦ
ﺍﻟﺘﻜﻠﻒ ﺍﳌﺬﻣﻮﻡ ،ﻭﻫﺬﺍ ﲞﻼﻑ ﺭﺟﻮﻋﻪ ﻣﻦ ﻣﺼﻠﻰ ﺍﻟﻌﻴﺪ ﻣﻦ ﻏﲑ ﺍﻟﻄﺮﻳﻖ ﺍﻟـﺬﻱ ﺫﻫـﺐ ﻓﻴـﻪ ﺇﱃ
ﺍﳌﺼﻠﻰ ،ﻭﻣﺜﻞ ﻗﻮﻟﻪ ﰲ ﺭﺩﻩ ﻋﻠﻰ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺘﻌﺒﺪ ﺑﺘﺮﻙ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﻨﻜﺎﺡ ،ﻓﺈﻥ ﺻﺪﻭﺭ ﻫـﺬﻩ
ﺍﻷﻭﺍﻣﺮ ﻣﻨﻪ ﱂ ﺗﻜﻦ ﺍﺑﺘﺪﺍﺀ ﺇﳕﺎ ﻛﺎﻧﺖ ﺭﺩﹰﺍ ﻋﻠﻰ ﻣﻦ ﺗﻜﻠﻒ ﺗﺮﻛﻬﺎ ﺗﻌﺒﺪﹰﺍ ﷲ ﺗﻌﺎﱃ ،ﺃﻭ ﻛﺄﻣﺮﻩ ﺑﺎﻹﻓﻄﺎﺭ ﰲ
ﺭﻣﻀﺎﻥ ﻋﻨﺪ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌﺪﻭ ﻷﻧﻪ ﺃﻗﻮﻯ ﳍﻢ ،ﻓﻬﺬﺍ ﺃﻣﺮ ﻋﻠﻰ ﻏﲑ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻳﻮﺟﺒﻪ ﺍﻟﻮﻗﺖ ﻭﻫﻮ ﺍﻟﺼﻴﺎﻡ،
ﻓﺎﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻷﻣﻮﺭ ﺍﻟﻔﻄﺮﻳﺔ ﻻ ﻳﺆﻣﺮ ﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﳌﺎ ﺗﻘﺪﻡ ﻭﺃﺷﺒﺎﻫﻪ ﻛﺎﻟﺘﻨﺒﻴﻪ ﻋﻠـﻰ ﺃﺟﺮﻫـﺎ ﻭﺗـﺮﻙ
ﺿ ﻌﻬﺎ ﻓِﻲ ﺣﺮﺍ ٍﻡ ﹶﺃﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ِﻪ ﻓِﻴﻬﺎ
ﺃﺿﺪﺍﺩﻫﺎ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻛﺒﻴﺎﻧﻪ ﺃﺟﺮ ﻣﻦ ﺃﺗﻰ ﺃﻫﻠﻪ ﻭﻗﺎﻝ» :ﹶﺃ ﺭﹶﺃﻳﺘ ﻢ ﹶﻟ ﻮ ﻭ
ﺤﻠﹶﺎ ِﻝ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﹶﺃ ﺟ ﺮ« ،٣ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ ﺑﻔﻄﺮﻫﻢ ﻷﺎ ﻣﻦ ﺿ ﻌﻬﺎ ﻓِﻲ ﺍﹾﻟ
ﻚ ِﺇﺫﹶﺍ ﻭ
ِﻭ ﺯﺭ؟ ﹶﻓ ﹶﻜ ﹶﺬِﻟ
ﺳﺠﻴﺔ ﺍﻷﺛﺮﺓ ﻭﺍﻟﺘﻤﻠﻚ ﻫﻲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺩﻳﺎﺭﻫﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ،ﻭﻫﻲ ﻏﺮﻳﺰﺓ ﻻ ﻳﻨﻔـﻚ
ﺍﻹﻧﺴﺎﻥ ﻋﻨﻬﺎ ﺇﻻ ﲟﺮﺽ ﺃﻭ ﺩﻳﻦ ﺑﺎﻃﻞ ﻳﺪﻳﻦ ﺑﻪ ،ﻓﺪﻓﺎﻉ ﺍﻟﻨﺎﺱ ﻋﻦ ﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﻣﺎ ﳝﻠﻜﻮﻥ ﻣـﻦ
ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﺗﻮﺟﺒﻬﺎ ﻏﺮﻳﺰﺓ ﺍﻷﺛﺮﺓ ﻭﺣﺐ ﺍﻟﺘﻤﻠﻚ ،ﻭﻣﻦ ﺫﻟﻚ ﺩﻓﻊ ﺍﳌﻌﺘﺪﻱ ﻟﺮﺩ ﺇﻳﺬﺍﺋﻪ ﻭﻇﻠﻤﻪ ،ﻓﻬﺬﻩ ﺃﻣﻮﺭ
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ﻻ ﺗﺄﰐ ﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻭﺫﻟﻚ ﻛﻘﻮﻟﻪ » ﻣ ﻦ ﹸﻗِﺘ ﹶﻞ ﺩﻭ ﹶﻥ ﻣﺎِﻟ ِﻪ ﹶﻓ ﻬ ﻮ ﺷـﻬِﻴ ﺪ«
ﻛﻤﺎ ﺳﻴﺄﰐ ﺷﺮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻓﻤﺎ ﺃﻣﺮ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﻘﺘـﺎﻝ ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ﻭﰲ
ﺍﳊﺪﻳﺚ -ﻭﻫﻲ ﻛﺜﲑﺓ -ﺇﳕﺎ ﻫﻲ ﻋﻠﻰ ﻏﲑ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺗﻌﺮﻓﻪ ﺍﻟﻨﻔﻮﺱ ﺑﻔﻄﺮﺎ ﻭﻏﺮﻳﺰﺎ ،ﺑﻞ ﻣـﺎ ﺗﻌﺮﻓـﻪ
ﺍﻟﺪﻭﺍﺏ ﰲ ﺳﻠﻮﻛﻬﺎ ﻭﻏﺮﻳﺰﺎ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﺗﻨﺸﻂ ﻟﻪ ﻫﺬﻩ ﺍﻟﻨﻔﻮﺱ ﺇﻻ ﺑﺘﺤﺮﻳﺾ ﺇﳍﻲ ﻃﻠﺒـﹰﺎ ﻟﻸﺟـﺮ
٩
ﺐ ﻋﹶﻠﻴﻜﹸ ﻢ ﺍﹾﻟ ِﻘﺘﺎ ﹸﻝ ﻭ ﻫ ﻮ ﹸﻛ ﺮﻩ ﹶﻟ ﹸﻜ ﻢ ﻭ ﻋﺴـﻰ ﹶﺃ ﹾﻥ
ﻭﺍﳌﺜﻮﺑﺔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻘﺘﺎﻝ } :ﹸﻛِﺘ
ﺤﺒﻮﺍ ﺷﻴﺌﹰﺎ ﻭ ﻫ ﻮ ﺷ ﺮ ﹶﻟ ﹸﻜ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻌﹶﻠ ﻢ ﻭﹶﺃﻧـﺘ ﻢ ﻟﹶـﺎ ﺗ ﻌﹶﻠﻤـﻮ ﹶﻥ{
ﺗ ﹾﻜ ﺮﻫﻮﺍ ﺷﻴﺌﹰﺎ ﻭ ﻫ ﻮ ﺧﻴ ﺮ ﹶﻟ ﹸﻜ ﻢ ﻭ ﻋﺴﻰ ﹶﺃ ﹾﻥ ﺗ ِ
ﺙ
ﺤ ﺪ ﹾ
ﺕ ﻭﹶﻟ ﻢ ﻳ ﻐﺰ ،ﻭﹶﻟ ﻢ ﻳ ]ﺍﻟﺒﻘﺮﺓ ،٥[٢١٦ :ﻭﻗﺪ ﺣﺬﺭ ﺍﻟﻨﱯ ﻣﻦ ﺗﺮﻛﻪ ﻭﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ " :ﻣ ﻦ ﻣﺎ
ﻕ"( ٦ﻓﻬﺬﻩ ﻻ ﳝﻜﻦ ﻓﻬﻤﻬﺎ ﺇﻥ ﺃﻧﺼﻒ ﺍﳌﺮﺀ ﺇﻻ ﻋﻠﻰ ﻗﺘﺎﻝ ﻭﺍﺣﺪ ﻭﻫﻮ ﺕ ﻋﻠﹶﻰ ﺷ ﻌﺒ ٍﺔ ِﻣ ﻦ ِﻧﻔﹶﺎ ٍ
ﺴﻪ ،ﻣﺎ
ِﺑﻪِ ﻧ ﹾﻔ
ﺍﻟﻘﺘﺎﻝ ﺍﻟﺬﻱ ﻳﺸﺮﻉ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﻳﻜﻮﻥ ﺭﺩﹰﺍ ﻋﻠﻰ ﻗﺘﺎﻝ ،ﺇﺫ ﻛﻴﻒ ﳛﺪﺙ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ﺃﻥ ﻳﻐـﺰﻭ ﰲ ﺭﺩ
ﺍﻟﻌﺪﻭﺍﻥ ﺇﻻ ﺑﺘﻤﻨﻴﻪ ﺃﻥ ﻳﻐﺰﻭﻩ ﺍﻷﻋﺪﺍﺀ ،ﻭﻫﺬﺍ ﻟﻌﻤﺮ ﺍﳊﻖ ﻓﺴﺎﺩ ﻻ ﻳﻘﻮﻟﻪ ﻋﺎﻗﻞ ،ﻭﻟﻮ ﺗـﺪﺑﺮ ﺍﻟﻨـﺎﺱ ﻫـﺬﺍ
ﻟﻮﺟﺪﻭﻩ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺮﺩﻭﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﳍﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳉﺎﻣﻌـﺔ ﺍﻟـﱵ
ﺗﻮﺟﺒﻬﺎ ﻏﺮﻳﺰﺓ ﺍﻷﺛﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﺫ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﺗﺘﺮﻉ ﻟﻪ ﺍﻟﻨﻔﻮﺱ ﺩﻭﻥ ﺍﻟﺘﺤﺮﻳﺾ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻮﺍﺭﺩ
ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻫﺬﺍ ﻣﺎ ﻫﻮ ﻣﺸﺎﻫﺪ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ،ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻹﺳـﻼﻡ
ﲎ ﺁﺧﺮ ﻭﻫﻮ ﻧﺸﺮ ﺍﻹﺳﻼﻡ ﻭﻣﺒﺎﺩﺋﻪ ﻭﺗﺸﺮﻳﻌﺎﺗﻪ ﻓﺈﻥ ﺍﻷﻣﺮ ﺟﺎﺀ ﺑﻪ ﺍﺑﺘﺪﺍﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻣﻨﻪ
ﻋﻠﻰ ﻣﻌ
ﻗﻮﻟﻪ ) :ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ (...ﻓﻘﻮﻟﻪ) :ﺃﻣﺮﺕ( ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺑـﻪ
ﻭﻫﻮ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺍﻷﻭﻟﲔ ﻭﻫﻮ ﺃﻥ ﺍﳉﻬﺎﺩ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﻣﻦ ﺍﺳﺘﻨﻔﺮﻩ ﳍﺬﺍ ﺍﻟﻨﻮﻉ
ﻣﻦ ﺍﻟﻘﺘﺎﻝ ،ﻭﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ )ﺃﻣﺮﺕ( ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻫﻮ ﺣﻖ ﷲ ﻭﺣﺪﻩ ﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻣﻨﻪ
ﻧﺼﻴﺐ ،ﻭﺭ ﺩ ﺍﻟﻌﺪﻭﺍﻥ ﻧﺼﻴﺐ ﺍﻟﻌﺒﺪ ﻓﻴﻪ ﺃﻇﻬﺮ ﻣﻦ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ ﻫﻮ
ﺃﻣﺮ ﻟﻌﻤﻮﻡ ﺍﻷﻣﺔ ﺇﻻ ﺑﺪﻟﻴﻞ ﳜﺼﻪ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻳﻌﻢ ﺧﻠﻔﺎﺀ ﺍﻟﺮﺳﻮﻝ ﻭﻻ ﺷﻚ .ﻭﻗﻮﻟﻪ) :ﺃﻥ ﺃﻗﺎﺗﻞ( ﻓﻴـﻪ
ﺑﻴﺎﻥ ﺃﻥ ﻫﺬﺍ ﻗﺘﺎﻝ ﺍﺑﺘﺪﺍﺋﻲ ﻳﺸﺮﻉ ﻓﻴﻪ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻭﻻ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﻇﻠﻢ ﻏﲑﻫﻢ ﺃﻭ ﻋﺪﻭﺍﻢ ﻟﻴﻔﻌﻠـﻮﻩ،
ﻭﻓﻴﻪ :ﺃﻥ ﻟﻔﻆ )ﺍﻟﻘﺘﺎﻝ( ﻟﻴﺲ ﻫﻮ )ﺍﻟﻘﺘﻞ( ﺇﺫ ﺃﻥ )ﺍﻟﻘﺘﻞ( ﻫﻮ ﻗﺼﺪ ﺷﺨﺺ ﺑﻌﻴﻨﻪ ﻟﻠﻘﺘﻞ ﻟﺴﺒﺐ ﳐﺼـﻮﺹ
ﻛﺎﻟﻘﺘﻞ ﺻﱪﹰﺍ ﺃﻭ ﻏﻴﻠﺔ ﻛﻘﺘﻞ ﺍﳌﺮﺗﺪ ﺃﻭ ﺍﻟﺰﺍﱐ ﺍﶈﺼﻦ ﺃﻭ ﺍﻷﺳﲑ ﺃﻭ ﺍﶈﺎﺭﺏ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃِ} :ﺇﻧﻤﺎ ﺟـﺰﺍ ُﺀ
ﲔ ﺇِﺫﺍ
ﺴِﻠ ٍﻢ ﻏﹶﺰﺍ ﹶﺃ ﻭ ﹶﻗ ﻌﺪ ،ﻓﹶﺎﻟﻘﹶﺎ ِﻋ ﺪ ﻋﻠﹶﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳﻌ
ﺐ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﻣ
ﳉﻬﺎ ﺩ ﻭﺍ ِﺟ
ﻂ ﻋ ِﻦ ﺍﻟﺒﺎِﻗﲔ ،ﻭﺍ ِ
ﺾ ﺍ ُﻷ ﻣ ِﺔ ﺳ ﹶﻘ ﹶ
ﺽ ِﻛﻔﹶﺎﻳﺔ ِﺇﺫﹶﺍ ﻗﹶﺎ ﻡ ِﺑ ِﻪ ﺑ ﻌ - ٥ﻭﺍ ِ
ﳉﻬﺎ ﺩ ﹶﻓ ﺮ
ﺚ ِﺇﺫﹶﺍ ﺍ ﺳﺘﻐﺎﺛﹸﻮﺍ ِﺑﻪِ ،ﻭﹶﺃ ﹾﻥ ﻳﻨ ِﻔ ﺮ ﺇِﺫﺍ ﺍ ﺳﺘﻨ ِﻔ ﺮ.
ﺍ ﺳﺘﻌﺎ ﹶﻥ ِﺑ ِﻪ ﺍﻟﻨﺎﺱ ،ﻭﹶﺃ ﹾﻥ ﻳﻐﻴ ﹶ
ﺡ ﻭﹶﻗﺘـ ٍﻞ
ﺏ ﻭﻣﺎ ﻓِﻴﻬﺎ ِﻣ ﻦ ﺟـ ﺮ ٍ
ﳊﺮﻭ ِ
ﺴ ﹶﻔﺮِِ ،ﺇﻟﹶﻰ ﻣﺨﺎ ِﻃ ِﺮ ﺍ ﹸ
ﺸ ﱠﻘ ِﺔ ﺍﻟ
ﺤ ﻤ ِﻞ ﻣ
ﺸ ﱠﻘ ﹲﺔ ﻋﻠﹶﻰ ﺍ َﻷﻧ ﹸﻔﺲِِ ،ﻣ ﻦ ﺗ ﳉﻬﺎ ﺩ ﻓِﻴﻪِ ﹸﻛ ﺮ ﻩ ﻭ ﻣ
ﷲ ﺗﻌﺎﻟﹶﻰ :ﹶﺃ ﱠﻥ ﺍ ِ
ﻭﻳ ﹾﺬ ﹸﻛ ﺮ ﺍ ُ
ﺼﺮ ﻭﺍﻟ ﱠﻈ ﹶﻔ ﺮ ﺑِﺎ َﻷ ﻋﺪﺍﺀِ ،ﻭﺍﻻﺳﺘِﻴﻼ ُﺀ
ﳋﻴ ﺮ َﻷﻧ ﻪ ﹶﻗ ﺪ ﻳ ﻌ ﹸﻘﺒ ﻪ ﺍﻟﻨ
ﺼﻨ ﻌ ِﺔ ﻭﺍﻟ ﻌ ﻤ ِﻞ . .ﺇﱁ ،ﻭﻟ ِﻜ ﻦ ﹶﻗ ﺪ ﻳﻜﹸﻮ ﹸﻥ ﻓِﻴ ِﻪ ﺍ ﹶ ﻭﹶﺃ ﺳﺮٍ ،ﻭﺗ ﺮ ٍﻙ ِﻟ ﹾﻠ ِﻌﻴﺎﻝِ ،ﻭﺗ ﺮ ٍﻙ ﻟِﻠﺘﺠﺎ ﺭ ِﺓ ﻭﺍﻟ
ﷲ
ﳊ ﹾﻜﻢِ ،ﻭﺍ ُ
ﳉﻬﺎﺩِ ،ﹶﻓ ﹶﻘ ﺪ ﻳ ﻌ ﹸﻘﺒ ﻪ ﺍﺳﺘِﻴﻼ ُﺀ ﺍ َﻷ ﻋﺪﺍﺀِ ﻋﻠﹶﻰ ﺍﻟﺒِﻼ ِﺩ ﻭﺍ ﹸ ﺐ ﺍ ﹶﳌ ﺮ ُﺀ ﺷﻴﺌﹰﺎ ﻭ ﻫ ﻮ ﺷ ﺮ ﹶﻟﻪ ،ﻭ ِﻣﻨ ﻪ ﺍﻟ ﹸﻘﻌﻮ ﺩ ﻋ ِﻦ ﺍ ِ
ﺤ ﻼ ِﺩ ِﻫ ﻢ .ﻭﹶﻗ ﺪ ﻳ ِ
ﻋﻠﹶﻰ ﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ ﻭِﺑ ﹶ
ﺐ ﺍ ُﻷﻣﻮ ِﺭ ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣﻤﺎ ﻳ ﻌﹶﻠﻤﻬﺎ ﺍﻟ ِﻌﺒﺎ ﺩ.ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ ،٢٢٣ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
ﻳ ﻌﹶﻠ ﻢ ﻋﻮﺍِﻗ
- ٦ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٩١٠)(٧٠٤ :
ﺨﺮﻭﺝ ،ﻭ ﻋﻠﹶﺎ ﻣﺘ ﻪ ﻓِﻲ ﺍﻟﻈﱠﺎ ِﻫ ِﺮ ِﺇ ﻋﺪﺍ ﺩ ﺁﹶﻟِﺘ ِﻪ .ﻗﹶﺎ ﹶﻝ ﺗﻌـﺎﻟﹶﻰ: ﺖ ﻣﺠﺎ ِﻫﺪﺍ ،ﻭﻗِﻴ ﹶﻞ ﻭﹶﻟ ﻢ ﻳ ِﺮ ِﺩ ﺍﹾﻟ ﺠﻬﺎ ِﺩ ﻭﹶﻟ ﻢ ﻳ ﹸﻘ ﹾﻞ :ﻳﺎ ﹶﻟﻴﺘﻨِﻲ ﹸﻛﻨ
ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ ﹶﻟ ﻢ ﻳ ﻌ ِﺰ ﻡ ﻋﻠﹶﻰ ﺍﹾﻟ ِ
ﻱ :ﻣـ ﻦ
ﻕ ؛ ﹶﺃ ﻉ ﺍﻟﻨﻔﹶﺎ ِ ﻉ ِﻣ ﻦ ﹶﺃﻧﻮﺍ ِ ﻱ :ﻧ ﻮ ٍ
ﻕ(:ﹶﺃ ﺕ ﻋﻠﹶﻰ ﺷ ﻌﺒ ٍﺔ ِﻣ ﻦ ِﻧﻔﹶﺎ ٍ ﺝ ﹶﻟﹶﺄ ﻋﺪﻭﺍ ﹶﻟ ﻪ ﻋ ﺪ ﹰﺓ{ ]ﺍﻟﺘﻮﺑﺔ [٤٦:ﻭﻳ ﺆﻳ ﺪ ﻩ ﹶﻗ ﻮﹸﻟ ﻪ) :ﻣﺎ ﺨﺮﻭ } ﻭﹶﻟ ﻮ ﹶﺃﺭﺍﺩﻭﺍ ﺍﹾﻟ
ﺨﺼﻮﺻـﺎ ِﺑ ﺰﻣﺎﻧِـ ِﻪ - - - ﺸﺒ ﻪ ِﺑ ﹶﻘ ﻮ ٍﻡ ﹶﻓ ﻬ ﻮ ِﻣﻨ ﻬﻢ ،ﻭﻗِﻴ ﹶﻞ :ﻫﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣ ﺠﻬﺎﺩِ ،ﻭ ﻣ ﻦ ﺗ ﲔ ﻋ ِﻦ ﺍﹾﻟ ِ ﺨﱢﻠ ِﻔ ﲔ ﻭﺍﹾﻟ ﻤﺘ ﺕ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﺷﺒ ﻪ ﺍﹾﻟ ﻤﻨﺎِﻓ ِﻘ ﻣﺎ
ﺽ ﺍﹾﻟ ﻌﻴﻦِِ ،ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟـﻨ ِﻔ ﲑ ﻋﺎﻣـﺎ، ﺽ ﺍﹾﻟ ِﻜﻔﹶﺎﻳﺔِ ،ﹶﺃ ﻭ ﻋﻠﹶﻰ ﺳﺒِﻴ ِﻞ ﹶﻓ ﺮ ِ ﺠﻬﺎ ﺩ ِﺇﻣﺎ ِﺑ ﹾﻄﺮِﻳ ِﻖ ﹶﻓ ﺮ ِ
ﻱ ﺍﻟﹾ ِﺐ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﻣ ﺆ ِﻣ ٍﻦ ﹶﺃ ﹾﻥ ﻳﻨ ِﻮ ﺠ ﻭﺍﹾﻟﹶﺄ ﹾﻇ ﻬ ﺮ ﹶﺃﻧ ﻪ ﻋﺎ ﻡ ﻭﻳ ِ
ﻚ ﻋﻠﹶـﻰ ﻋﻬـ ِﺪ ﺴِﻠ ٍﻢ ﻟِﻠﻨ ﻮ ِﻭﻱ ،ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﺍﹾﻟ ﻤﺒﺎ ﺭ ِﻙ :ﻧﺮﻯ ﹶﺃ ﱠﻥ ﹶﺫِﻟ
ﺡ ﻣ ﺽ ﻋﻴ ٍﻦ ﻣ ﹾﻄﹶﻠﻘﹰﺎ .ﻭﻓِﻲ ﺷ ﺮ ِ ﺠﻬﺎ ﺩ ﹶﻓ ﺮ ﺴﺘ ﺪ ﱡﻝ ِﺑﻈﹶﺎ ِﻫ ِﺮ ِﻩ ِﻟ ﻤ ﻦ ﻗﹶﺎ ﹶﻝ :ﺍﹾﻟ ِ ﻭﻳ
ﲔ
ﺤﺘ ﻤﻞﹲ ،ﻭﹶﻗ ﺪ ﻗﹶﺎ ﹶﻝ ﹶﻏﻴ ﺮ ﻩ ِﺇﻧ ﻪ ﻋﺎ ﻡ .ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﹶﺃ ﱠﻥ ﻣ ﻦ ﻓﹶﻌـ ﹶﻞ ﹶﻓﻘﹶـ ﺪ ﹶﺃﺷـﺒ ﻪ ﺍﹾﻟ ﻤﻨـﺎِﻓ ِﻘ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - - -ﻗﹶﺎ ﹶﻝ :ﻭ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﻗﹶﺎﹶﻟ ﻪ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﺒﺎ ﺭ ِﻙ ﻣ
ﻕ"ﺍﳌﻔﺼﻞ ﰲ ﻓﻘﻪ ﺍﳉﻬﺎﺩ ﻁ) ٤ﺹ(٣٠١٦: ﺐ ﺍﻟﻨﻔﹶﺎ ِ ﺠﻬﺎ ِﺩ ﹶﺃ ﺣ ﺪ ﺷ ﻌ ِ
ﺻﻒِ ،ﹶﻓِﺈ ﱠﻥ ﺗ ﺮ ﻙ ﺍﹾﻟ ِ ﺠﻬﺎ ِﺩ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﻮ ﲔ ﻋ ِﻦ ﺍﹾﻟ ِﺨﱢﻠ ِﻔ ﺍﹾﻟ ﻤﺘ
١٠
ﺼﱠﻠﺒﻮﺍ ﺃﹶ ﻭ ﺗ ﹶﻘ ﱠﻄ ﻊ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻭﹶﺃ ﺭ ﺟﹸﻠ ﻬ ﻢ
ﺽ ﹶﻓﺴﺎﺩﺍ ﹶﺃ ﹾﻥ ﻳ ﹶﻘﺘﻠﹸﻮﺍ ﹶﺃ ﻭ ﻳ
ﺴ ﻌ ﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺍﱠﻟﺬِﻳ ﻦ ﻳﺤﺎ ِﺭﺑﻮ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﻭﻳ
ﺏ ﻋﻈِﻴ ﻢ{ ]ﺍﳌﺎﺋـﺪﺓ: ﻱ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﻟﹶ ﻬ ﻢ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻋﺬﹶﺍ ﻚ ﹶﻟ ﻬ ﻢ ِﺧ ﺰ
ﺽ ﹶﺫِﻟ ﻑ ﹶﺃ ﻭ ﻳﻨ ﹶﻔﻮﺍ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺭ ِ
ِﻣ ﻦ ِﺧﻠﹶﺎ ٍ
ﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﺍﻟﻴﻬﻮﺩﻱ ٧ﳌﺎ ﻛﺎﻥ ﻣـﻦ ،[٣٣ﻭﻛﻤﺎ ﻗﺘﻞ ﳏﻤ ﺪ ﺑﻦ ﻣﺴﻠﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻊ ﺳﺮﻳﺔ ﻛﻌ
ﺳﻮﺀ ﻣﻘﺎﻟﺘﻪ ﻭﺷﻌﺮﻩ ﰲ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ،ﻭﺍﳊﺪﻳﺚ ﻫﻨﺎ ﻳﺘﻜﻠﻢ ﻋﻦ )ﺍﻟﻘﺘﺎﻝ( ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺒـﺪﺃ ﺑﺎﻟـﺪﻋﻮﺓ
ﻭﺇﻗﺎﻣﺔ ﺍﻟﺒﻼﻍ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﰒ ﻳﻘﺼﺪﻫﻢ ﲜﻤﻊ ﺣﱴ ﻳﺰﻳﻞ ﺷﻮﻛﺘﻬﻢ ﻭﳜﻀﻌﻮﺍ ﳊﻜﻢ ﺍﻹﺳﻼﻡ،
ﺃﻭ ﻳﻘﺒﻠﻮﺍ ﻗﺒﻞ ﺫﻟﻚ ﺩﻓﻊ ﺍﳉﺰﻳﺔ .ﻭﺍﻟﻠﻔﻆ )ﺃﻗﺎﺗﻞ( ﻳﺪﻝ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﰲ ﺍﻟﻔﻌﻞ ،ﻭﻫﻮ ﻳﺆﻳﺪ ﻣﺎ ﺗﻘﺪﻡ ﻣـﻦ
ﺍﻟﻜﻼﻡ ﻭﻳﺸﻬﺪ ﻟﺬﻟﻚ ﻣﺎ ﻗﺎﻝ )ﺣﱴ ﻳﻘﻮﻟﻮﺍ( ﻓﺈﻥ )ﺣﱴ( ﺗﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻐﺎﻳﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠـﻮﻡ ﻣـﻦ
ﺣﺮﻭﻑ ﺍﳌﻌﺎﱐ ،ﻭﻗﻮﻟﻪ) :ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﻳﺪﻝ ﻋﻠﻰ ﻋﻠﺔ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺍﻟﻮﺍﺟﺐ ،ﻭﻫﻮ ﺍﻹﺳﻼﻡ،
ﻭﺍﻹﺳﻼﻡ ﻳﻌﺮﻑ ﺑﺎﻟﻜﻠﻤﺔ ﺃﻱ ﺑـ)ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﻛﻤﺎ ﻳﻌﺮﻑ ﺑﺎﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺒﻌﻴﺔ ،ﻓﺎﻟﺪﻻﻟﺔ ﻛﺎﻟﺼﻼﺓ ﻭﺃﻛﻞ
ﺫﺑﻴﺤﺔ ﺍﳌﺴﻠﻢ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ،ﻭﺍﻟﺘﺒﻌﻴﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻭﻟﻠﺪﺍﺭ ،ﻭﻫﺬﻩ ﻗﺪ ﺗﺘﻌﺎﺭﺽ )ﺃﻱ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺪﻻﻟﺔ
ﻭﺍﻟﺘﺒﻌﻴﺔ( ﻭﺣﻴﻨﺌﺬ ﻳﻌﻤﻞ ﺑﺎﻷﻗﻮﻯ ﻭﺍﻟﻘﺮﺍﺋﻦ ،ﻭﺗﺒﻘﻰ ﺍﻟﻜﻠﻤﺔ ﻫﻲ ﺍﻷﻗﻮﻯ ﺇﻻ ﺃﻥ ﻳﺄﰐ ﻧﺎﻗﺾ ﳍـﺎ ﻳـﺪﻓﻌﻬﺎ،
ﺐ ﺍﷲ ﺃﻭ ﺍﻟﺮﺳﻮﻝﻛﻤﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺳﺠﺪ ﻟﺼﻨﻢ ﺃﻭ ﺃﺣﻞ ﺃﻣﺮﹰﺍ ﳎﻤﻌﹰﺎ ﻋﻠﻴﻪ ﻟﻴﺲ ﳌﺜﻠﻪ ﺟﻬﻠﹸﻪ ،ﺃﻭ ﺳ
،ﻓﺤﻴﻨﺌﺬ ﻻ ﺗﻨﻔﻊ ﺍﻟﻜﻠﻤﺔ ،ﻭﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻫﻮ ﺍﻟﻜﻠﻤﺔ ،ﻟﻜﻦ ﺍﻟﻜﻠﻤﺔ ﺷﺮﻁ ﺍﻹﺳﻼﻡ ،ﻓﺈﻥ ﺍﳌﺮﺀ ﻳﺴـﻠﻢ
ﻚ ﻟﹶﺎ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺣﺘﻰ
ﺑﺎﻟﻜﻠﻤﺔ ﻭﺷﺮﻭﻃﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ،ﻛﺎﻻﻧﻘﻴﺎﺩ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﻭ ﺭﺑ
ﺴﻠِﻴﻤﺎ{ ]ﺍﻟﻨﺴـﺎﺀ: ﺴﱢﻠﻤﻮﺍ ﺗ ﺖ ﻭﻳ
ﻀﻴ
ﺴ ِﻬ ﻢ ﺣ ﺮﺟﺎ ِﻣﻤﺎ ﹶﻗ
ﺠﺪﻭﺍ ﻓِﻲ ﹶﺃﻧ ﹸﻔ ِ
ﺠ ﺮ ﺑﻴﻨ ﻬ ﻢ ﹸﺛ ﻢ ﻟﹶﺎ ﻳ ِ
ﺤ ﱢﻜﻤﻮ ﻙ ﻓِﻴﻤﺎ ﺷ
ﻳ
ﺐ ﺑ ِﻦ ﺍ َﻷ ﺷ ﺮﻑِ ،ﹶﻓِﺈﻧ ﻪ ﹶﻗ ﺪ ﺁﺫﹶﻯ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ«،ﹶﻓﻘﹶـﺎ ﻡ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﺎﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﻣ ﻦ ِﻟ ﹶﻜ ﻌ ِ - ٧ﻋﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺭ ِ
ﺴﹶﻠ ﻤ ﹶﺔ
ﺤ ﻤ ﺪ ﺑ ﻦ ﻣ
ﺐ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻗﺘﹶﻠﻪ؟ ﻗﹶﺎ ﹶﻝ» :ﻧ ﻌ ﻢ«،ﻗﹶﺎ ﹶﻝ :ﻓﹶﺎ ﹶﺫ ﹾﻥ ﻟِﻲ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ ﺷﻴﺌﹰﺎ ،ﻗﹶﺎ ﹶﻝ» :ﹸﻗ ﹾﻞ«،ﹶﻓﹶﺄﺗﺎ ﻩ ﻣ ﺤ ﺴﹶﻠ ﻤ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﹶﺃﺗ ِ ﺤ ﻤ ﺪ ﺑ ﻦ ﻣ
ﻣ
ﺐﺤ ﻼ ﻧ ِ
ﺴِﻠ ﹸﻔﻚ ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﺃﻳﻀﺎ ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟﺘ ﻤﱡﻠﻨﻪ ،ﻗﹶﺎ ﹶﻝِ :ﺇﻧﺎ ﹶﻗ ِﺪ ﺍﺗﺒ ﻌﻨﺎﻩ ،ﹶﻓ ﹶﻚ ﹶﺃ ﺳﺘ
ﺻ ﺪﹶﻗﺔﹰ ،ﻭِﺇﻧ ﻪ ﹶﻗ ﺪ ﻋﻨﺎﻧﺎ ﻭِﺇﻧﻲ ﹶﻗ ﺪ ﹶﺃﺗﻴﺘ
ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﻫﺬﹶﺍ ﺍﻟ ﺮ ﺟ ﹶﻞ ﹶﻗﺪ ﺳﹶﺄﹶﻟﻨﺎ
ﺴِﻠ ﹶﻔﻨﺎ ﻭ ﺳﻘﹰﺎ ﹶﺃ ﻭ ﻭ ﺳ ﹶﻘﻴ ِﻦ -ﻭ ﺣ ﺪﹶﺛﻨﺎ ﻋ ﻤﺮﻭ ﹶﻏﻴ ﺮ ﻣ ﺮ ٍﺓ ﹶﻓﹶﻠ ﻢ ﻳـ ﹾﺬ ﹸﻛ ﺮ ﻭﺳـﻘﹰﺎ ﹶﺃ ﻭ ﺼ ﲑ ﺷﺎﻧﻪ ،ﻭﹶﻗ ﺪ ﹶﺃ ﺭ ﺩﻧﺎ ﹶﺃ ﹾﻥ ﺗ ﻱ ﺷ ﻲ ٍﺀ ﻳ ِ ﹶﺃ ﹾﻥ ﻧ ﺪ ﻋ ﻪ ﺣﺘﻰ ﻧﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﹶﺃ
ﻱ ﺷ ﻲ ٍﺀ ﺗﺮِﻳـﺪ؟ ﻗﹶـﺎ ﹶﻝ:
ﺖ ﹶﻟ ﻪ :ﻓِﻴ ِﻪ ﻭ ﺳﻘﹰﺎ ﹶﺃ ﻭ ﻭ ﺳ ﹶﻘﻴﻦِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹸﺃﺭﻯ ﻓِﻴ ِﻪ ﻭ ﺳﻘﹰﺎ ﹶﺃ ﻭ ﻭ ﺳ ﹶﻘﻴ ِﻦ -ﹶﻓﻘﹶﺎ ﹶﻝ :ﻧ ﻌﻢِ ،ﺍ ﺭ ﻫﻨﻮﻧِﻲ ،ﻗﹶﺎﻟﹸﻮﺍ :ﹶﺃ
ﻭ ﺳ ﹶﻘﻴ ِﻦ ﹶﺃ ﻭ :ﹶﻓ ﹸﻘ ﹾﻠ
ﺐ
ﻚ ﹶﺃﺑﻨﺎ َﺀﻧـﺎ ،ﹶﻓﻴﺴـ
ﻒ ﻧ ﺮ ﻫﻨـ
ﺖ ﹶﺃ ﺟ ﻤ ﹸﻞ ﺍﻟ ﻌ ﺮﺏِ ،ﻗﹶﺎ ﹶﻝ :ﻓﹶﺎ ﺭ ﻫﻨﻮﻧِﻲ ﹶﺃﺑﻨﺎ َﺀ ﹸﻛﻢ ،ﻗﹶﺎﻟﹸﻮﺍ :ﹶﻛﻴ
ﻚ ِﻧﺴﺎ َﺀﻧﺎ ﻭﹶﺃﻧ
ﻒ ﻧ ﺮ ﻫﻨ
ﺍ ﺭ ﻫﻨﻮِﻧﻲ ِﻧﺴﺎ َﺀ ﹸﻛﻢ ،ﻗﹶﺎﻟﹸﻮﺍ :ﹶﻛﻴ
ﺡ -ﹶﻓﻮﺍ ﻋ ﺪ ﻩ ﹶﺃ ﹾﻥ ﻳﺎِﺗﻴﻪ ،ﹶﻓﺠﺎ َﺀ ﻩ ﹶﻟﻴﻠﹰﺎ ﻼﺴﹶ ﻚ ﺍﻟﻠﱠﺎ ﻣ ﹶﺔ -ﻗﹶﺎ ﹶﻝ ﺳ ﹾﻔﻴﺎ ﹸﻥ :ﻳ ﻌﻨِﻲ ﺍﻟ ﹶﺃ ﺣ ﺪ ﻫﻢ ،ﹶﻓﻴﻘﹶﺎ ﹸﻝ :ﺭ ِﻫ ﻦ ِﺑ ﻮ ﺳ ٍﻖ ﹶﺃ ﻭ ﻭ ﺳ ﹶﻘﻴﻦِ ،ﻫﺬﹶﺍ ﻋﺎ ﺭ ﻋﹶﻠﻴﻨﺎ ،ﻭﹶﻟ ِﻜﻨﺎ ﻧ ﺮ ﻫﻨ
ﺝ ﻫ ِﺬ ِﻩ ﺍﻟﺴﺎ ﻋﺔﹶ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﻧﻤﺎ ﻫ ﻮ ﺨ ﺮ
ﺖ ﹶﻟ ﻪ ﺍ ﻣ ﺮﹶﺃﺗ ﻪ :ﹶﺃﻳ ﻦ ﺗ
ﺼﻦِ ،ﹶﻓﻨ ﺰ ﹶﻝ ِﺇﹶﻟﻴ ِﻬﻢ ،ﹶﻓﻘﹶﺎﹶﻟ ﳊ ﺐ ِﻣ ﻦ ﺍﻟ ﺮﺿﺎ ﻋﺔِ ،ﹶﻓ ﺪﻋﺎ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍ ِ ﻭ ﻣ ﻌ ﻪ ﹶﺃﺑﻮ ﻧﺎِﺋﹶﻠﺔﹶ ،ﻭ ﻫ ﻮ ﹶﺃﺧﻮ ﹶﻛ ﻌ ٍ
ﺤ ﻤ ﺪ ﺑ ﻦ ﻣﺴـﹶﻠ ﻤ ﹶﺔ
ﺖ :ﹶﺃ ﺳ ﻤ ﻊ ﺻ ﻮﺗﺎ ﹶﻛﹶﺄﻧ ﻪ ﻳ ﹾﻘ ﹸﻄ ﺮ ِﻣﻨ ﻪ ﺍﻟ ﺪﻡ ،ﻗﹶﺎ ﹶﻝِ :ﺇﻧﻤﺎ ﻫ ﻮ ﹶﺃﺧِﻲ ﻣ
ﺴﹶﻠ ﻤﺔﹶ ،ﻭﹶﺃﺧِﻲ ﹶﺃﺑﻮ ﻧﺎِﺋﹶﻠﺔﹶ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﻏﻴ ﺮ ﻋ ﻤﺮٍﻭ ،ﻗﹶﺎﹶﻟ ﺤ ﻤ ﺪ ﺑ ﻦ ﻣ
ﻣ
ﺴﹶﻠ ﻤ ﹶﺔ ﻣ ﻌ ﻪ ﺭ ﺟﹶﻠﻴ ِﻦ -ﻗِﻴـ ﹶﻞ ِﻟﺴـ ﹾﻔﻴﺎ ﹶﻥ :ﺳـﻤﺎ ﻫ ﻢ
ﺤ ﻤ ﺪ ﺑ ﻦ ﻣ ﻭ ﺭﺿِﻴﻌِﻲ ﹶﺃﺑﻮ ﻧﺎِﺋﹶﻠ ﹶﺔ ِﺇ ﱠﻥ ﺍﻟ ﹶﻜ ِﺮ ﱘ ﹶﻟ ﻮ ﺩ ِﻋ ﻲ ِﺇﻟﹶﻰ ﹶﻃ ﻌﻨ ٍﺔ ِﺑﹶﻠﻴ ٍﻞ ﹶﻟﹶﺄﺟﺎﺏ ،ﻗﹶﺎ ﹶﻝ :ﻭﻳ ﺪ ِﺧ ﹸﻞ ﻣ
ﺸﺮٍ،ﺙ ﺑ ﻦ ﹶﺃ ﻭﺱٍ ،ﻭ ﻋﺒﺎ ﺩ ﺑ ﻦ ِﺑ
ﺲ ﺑ ﻦ ﺟﺒﺮٍ ،ﻭﺍﳊﹶﺎ ِﺭ ﹸ ﻀ ﻬ ﻢ -ﻗﹶﺎ ﹶﻝ ﻋ ﻤﺮﻭ :ﺟﺎ َﺀ ﻣ ﻌ ﻪ ِﺑ ﺮ ﺟﹶﻠﻴﻦِ ،ﻭﻗﹶﺎ ﹶﻝ :ﹶﻏﻴ ﺮ ﻋ ﻤﺮٍﻭ :ﹶﺃﺑﻮ ﻋﺒ ِ ﻋ ﻤﺮﻭ؟ ﻗﹶﺎ ﹶﻝ :ﺳﻤﻰ ﺑ ﻌ
ﺿ ِﺮﺑﻮﻩ ،ﻭﻗﹶﺎ ﹶﻝ
ﺖ ِﻣ ﻦ ﺭﺍ ِﺳﻪِ ،ﹶﻓ ﺪﻭﻧ ﹸﻜ ﻢ ﻓﹶﺎ
ﺸ ﻌ ِﺮ ِﻩ ﹶﻓﹶﺄ ﺷ ﻤﻪ ،ﹶﻓِﺈﺫﹶﺍ ﺭﹶﺃﻳﺘﻤﻮﻧِﻲ ﺍ ﺳﺘ ﻤ ﹶﻜﻨ
ﻗﹶﺎ ﹶﻝ ﻋ ﻤﺮﻭ :ﺟﺎ َﺀ ﻣ ﻌ ﻪ ِﺑ ﺮ ﺟﹶﻠﻴﻦِ ،ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇﺫﹶﺍ ﻣﺎ ﺟﺎ َﺀ ﹶﻓِﺈﻧﻲ ﻗﹶﺎِﺋ ﹲﻞ ِﺑ
ﻱ ﹶﺃ ﹾﻃﻴﺐ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﻏﻴ ﺮ ﻋﻤـﺮٍﻭ :ﻗﹶـﺎ ﹶﻝ: ﺖ ﻛﹶﺎﻟﻴ ﻮ ِﻡ ِﺭﳛﺎ ،ﹶﺃ ﻣ ﺮ ﹰﺓ :ﹸﺛ ﻢ ﹸﺃ ِﺷ ﻤ ﹸﻜﻢ ،ﹶﻓﻨ ﺰ ﹶﻝ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻣﺘ ﻮ ﺷﺤﺎ ﻭ ﻫ ﻮ ﻳﻨ ﹶﻔ ﺢ ِﻣﻨ ﻪ ﺭِﻳ ﺢ ﺍﻟﻄﱢﻴﺐِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﺭﹶﺃﻳ
ﺻﺤﺎﺑﻪ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﹶﺃﺗﺎ ﹶﺫ ﹸﻥ
ﺸ ﻤ ﻪ ﹸﺛ ﻢ ﹶﺃ ﺷ ﻢ ﹶﺃ
ﺏ ﻭﹶﺃ ﹾﻛ ﻤ ﹸﻞ ﺍﻟ ﻌ ﺮﺏِ ،ﻗﹶﺎ ﹶﻝ ﻋ ﻤﺮﻭ :ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺗﺎ ﹶﺫ ﹸﻥ ﻟِﻲ ﹶﺃ ﹾﻥ ﹶﺃ ﺷ ﻢ ﺭﺍ ﺳﻚ؟ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌﻢ ،ﹶﻓ ِﻋﻨﺪِﻱ ﹶﺃ ﻋ ﹶﻄ ﺮ ِﻧﺴﺎ ِﺀ ﺍﻟ ﻌ ﺮ ِ
ﻟِﻲ؟ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌﻢ ،ﹶﻓﹶﻠﻤﺎ ﺍ ﺳﺘ ﻤ ﹶﻜ ﻦ ِﻣﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﺩﻭﻧ ﹸﻜﻢ ،ﹶﻓ ﹶﻘﺘﻠﹸﻮﻩ ،ﹸﺛ ﻢ ﹶﺃﺗﻮﺍ ﺍﻟﻨِﺒ ﻲ ﹶﻓﹶﺄ ﺧﺒﺮﻭ ﻩ "
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٣٩٤ - ٤٠٣٧(٤٩٩ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ﺑﺎﺏ ﻗﺘﻞ ﻛﻌﺐ ﺑﻦ
ﺍﻷﺷﺮﻑ ﻃﺎﻏﻮﺕ ﺍﻟﻴﻬﻮﺩ ﺭﻗﻢ ) ١٨٠١ﻗﺎﺋﻞ ﺑﺸﻌﺮﻩ( ﺟﺎﺫﺏ ﺑﻪ) .ﻣﺘﻮﺷﺤﺎ( ﻣﺘﻠﺒﺴﺎ ﺑﺜﻮﺑﻪ ﻭﺳﻼﺣﻪ) .ﻳﻨﻔﺢ( ﻳﻔﻮﺡ[
١١
[٦٥ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺎ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻭﻣﻦ ﺷﺮﻭﻃﻬﺎ ﺗﺮﻙ ﺍﻟﻨﻮﺍﻗﺾ ﻭﺃﺑﻮﺍﺎ ﻛﺜﲑﺓ
ﺟﺪﹰﺍ ﺃﻋﻼﻫﺎ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﺗﻌﺎﱃ ﻛﺈﺛﺒﺎﺕ ﺍﳌﺜﻞ ﻭﺍﻹﺑﻦ ﻭﺍﻟﻨﺪ ،ﻭﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻋﻠـﻰ ﺍﻟـﺪﻻﻻﺕ ﰲ
ﺇﺛﺒﺎﺕ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻜﻠﻤﺔ ﻭﻗﺪ ﻳﺘﻌﺬﺭ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺇﺛﺒﺎﺎ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ﻓﻴﺼﺎﺭ ﺇﱃ ﺣﻘﻮﻗﻬﺎ ﺍﻟﱴ
ﷲ
ﺲ ﺑ ِﻦ ﻣﺎِﻟﻚٍ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺗﺪﻝ ﻋﻠﻴﻬﺎ ﻛﺎﻷﺫﺍﻥ ﻭﻫﻮ ﺩﻟﻴﻞ ﺍﻟﺼﻼﺓ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋ ﻦ ﹶﺃﻧ ِ
ﺴ ِﻤ ﻊ ﺭ ﺟﻠﹰﺎ ﻳﻘﹸﻮ ﹸﻝ: ﻚ ﻭِﺇﻟﱠﺎ ﹶﺃﻏﹶﺎ ﺭ +ﹶﻓ ﺴ ﺴﺘ ِﻤ ﻊ ﺍﹾﻟﹶﺄﺫﹶﺍﻥﹶ ،ﹶﻓِﺈ ﹾﻥ ﺳ ِﻤ ﻊ ﹶﺃﺫﹶﺍﻧﺎ ﹶﺃ ﻣ
ﺠﺮ ،ﻭﻛﹶﺎ ﹶﻥ ﻳ
ﻳ ِﻐ ﲑ ِﺇﺫﹶﺍ ﹶﻃﹶﻠ ﻊ ﺍﻟﹾ ﹶﻔ
ﷲ ﹶﺃ ﺷ ﻬ ﺪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ﻪ
ﷲ " :ﻋﻠﹶﻰ ﺍﹾﻟ ِﻔ ﹾﻄ ﺮ ِﺓ" ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺷ ﻬ ﺪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍ ُ ﷲ ﹶﺃ ﹾﻛﺒﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﹶﺃ ﹾﻛﺒ ﺮ ﺍ ُ
ﺍُ
ﺖ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ" ﹶﻓﻨ ﹶﻈﺮﻭﺍ ﹶﻓِﺈﺫﹶﺍ ﻫ ﻮ ﺭﺍﻋِﻲ ِﻣ ﻌﺰﻯ ،٨.ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ )ﺃﻱ ﷲ " :ﺧ ﺮ ﺟ
ِﺇﻟﱠﺎ ﺍﷲُ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻼ ﰲ ﺑﻴﺎﻥ ﻋﻠﺔ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻭﻗﺪ ﹸﻓﺼﻞ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤـﺮ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﺟﺎﺀ ﳎﻤ ﹰ
ﺱ ﺣﺘـﻰ
ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨﺎ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤﺮ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ» :ﹸﺃ ِﻣ ﺮ
ﻚ
ﻼﺓﹶ ،ﻭﻳ ﺆﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎﺓﹶ ،ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫﻟِـ ﺼﹶ ﺤ ﻤﺪﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪِ ،ﻭﻳﻘِﻴﻤﻮﺍ ﺍﻟ ﺸ ﻬﺪﻭﺍ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ ،ﻭﹶﺃ ﱠﻥ ﻣ ﻳ
٩
ﻼﻡِ ،ﻭ ِﺣﺴﺎﺑ ﻬ ﻢ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ«
ﺤ ﻖ ﺍ ِﻹ ﺳ ﹶ
ﺼﻤﻮﺍ ِﻣﻨﻲ ِﺩﻣﺎ َﺀ ﻫ ﻢ ﻭﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ ِﺇﻟﱠﺎ ِﺑ
ﻋ
ﻭﻗﺪ ﺁﺛﺮﺕ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳍﺬﺍ ﺍﻟﺒﺎﺏ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺑﻴﺎﻥ ﻣﻘﺼﺪ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻘﺘﺎﻝ ﻭﻃﺮﻳﻘﺔ
ﺍﻟﺪﻋﻮﺓ ﻟﻠﺘﻮﺣﻴﺪ ،ﺇﺫ ﺃﻥ ﻣﻴﻞ ﺍﻟﻨﱯ ﻭﻧﻮﺍﺑﻪ ﻭﺧﻠﻔﺎﺅﻩ ﻛﺎﻧﻮﺍ ﻳﻌﺮﺿﻮﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ﻋﻦ ﻃﺮﻳﻖ
ﺍﻟﻜﻠﻤﺔ ﰒ ﻳﺒﻴﻨﻮﺍ ﳍﻢ ﺣﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻣﻦ ﺣﻘﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ،ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﳌﺒﺎﱐ ﺍﻷﺭﺑﻌﺔ ﻫﻲ ﻣﻦ
ﺃﺭﻛﺎﺎ ،ﻻ ﻳﺼﺢ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺑﺪﻭﺎ ،ﻭﻣﻦ ﺗﺮﻛﻬﺎ ﻓﻘﺪ ﻧﻘﺾ ﺍﻟﻜﻠﻤﺔ ،ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﻛﺒـﺎﺭ ﺍﻟﺼـﺤﺎﺑﺔ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻭﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻌﻨﺎﻫﺎ ﺇﺧﻼﺹ ﻋﺒﻮﺩﻳﺔ ﺍﳌﺮﺀ ﷲ ﻭﺣﺪﻩ ﻭﻧﻔﻴﻬﺎ ﻋﻤـﻦ ﺳـﻮﺍﻩ ،ﺇﺫ ﻻ
ﻼ ﻭﻧﻔﻲ ﺍﳊـﺮﺝ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺃﺣﺪ ﺳﻮﺍﻩ ،ﻭﺍﻟﺘﺄﻟﻪ ﻫﻮ ﺍﻟﺘﻌﺒﺪ ،ﻭﻣﺒﲎ ﺍﻟﺘﻌﺒﺪ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺃﺻ ﹰ
ﺤ ﱢﻜﻤﻮ ﻙ ﻓِﻴﻤﺎ
ﻚ ﻟﹶﺎ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺣﺘﻰ ﻳ
ﻭﺟﻮﺑﹰﺎ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺇﺣﺴﺎﻧﹰﺎ ﻭﻫﻮ ﻣﻌﲎ ﻣﻮﺟﻮﺩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﹶﻓﻠﹶﺎ ﻭ ﺭﺑ
ﺴﻠِﻴﻤﺎ { ]ﺍﻟﻨﺴﺎﺀ[٦٥ : ﺴﱢﻠﻤﻮﺍ ﺗ ﺖ ﻭﻳ
ﻀﻴ
ﺴﻬِ ﻢ ﺣ ﺮﺟﺎ ِﻣﻤﺎ ﹶﻗ
ﺠﺪﻭﺍ ﻓِﻲ ﹶﺃﻧ ﹸﻔ ِ
ﺠ ﺮ ﺑﻴﻨ ﻬ ﻢ ﹸﺛ ﻢ ﻟﹶﺎ ﻳ ِ
ﺷ
ﻓﻬﺬﻩ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻭﻣﺒﻌﺚ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻮ ﺍﳊﺐ ﻭﺍﳋﻮﻑ ،ﻭﺍﳊﺐ ﻳﻨﺸﺄ ﻣﻦ ﺃﻣﺮﻳﻦ
ﺤ ﻤ ﺪ
ﻚ ﺍﹾﻟ
ﺏ ﹶﻟ
ﻛﻤﺎﻝ ﺍﶈﺒﻮﺏ ﰲ ﺫﺍﺗﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺇﱃ ﻏﲑﻩ ﻭﻫﺬﺍ ﻳﻮﺟﺐ ﺍﳊﻤﺪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ) :ﻳﺎ ﺭ
١٠
ﻚ ﻭ ﻋﻈِﻴ ِﻢ ﺳ ﹾﻠﻄﹶﺎِﻧﻚ(،
ﺠﻠﹶﺎ ِﻝ ﻭ ﺟ ِﻬ
ﹶﻛﻤﺎ ﻳﻨﺒﻐِﻲ ِﻟ
- ٨ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )) ، (٤٠ /١ﻡ( (٣٨٢) - ٩
- ٩ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٣٠٢ :
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٢٠ - ٢٥(٣٨ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﻻ
ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺭﻗﻢ ) ٢٢ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ( ﺃﻱ ﺑﻌﺪ ﻋﺮﺽ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﻢ) .ﻳﺸﻬﺪﻭﺍ( ﻳﻌﺘﺮﻓﻮﺍ ﺑﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻱ ﻳﺴـﻠﻤﻮﺍ ﺃﻭ ﳜﻀـﻌﻮﺍ ﳊﻜـﻢ
ﺍﻹﺳﻼﻡ ﺇﻥ ﻛﺎﻧﻮﺍ ﺃﻫﻞ ﻛﺘﺎﺏ ﻳﻬﻮﺩﺍ ﺃﻭ ﻧﺼﺎﺭﻯ) .ﻋﺼﻤﻮﺍ( ﺣﻔﻈﻮﺍ ﻭﺣﻘﻨﻮﺍ ﻭﺍﻟﻌﺼﻤﺔ ﺍﳊﻔﻆ ﻭﺍﳌﻨﻊ) .ﺇﻻ ﲝﻖ ﺍﻹﺳﻼﻡ( ﺃﻱ ﺇﻻ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻣﺎ
ﻳﺴﺘﻮﺟﺐ ﻋﻘﻮﺑﺔ ﻣﺎﻟﻴﺔ ﺃﻭ ﺑﺪﻧﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﻓﺈﻢ ﻳﺆﺍﺧﺬﻭﻥ ﺑﺬﻟﻚ ﻗﺼﺎﺻﺎ) .ﻭﺣﺴﺎﻢ ﻋﻠﻰ ﺍﷲ( ﺃﻱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺴﺮﺍﺋﺮﻫﻢ ﻭﻣﺎ ﻳﻀﻤﺮﻭﻥ[
- ١٠ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ -ﻃﺒﻊ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ] (٣٨٠١) [٧١٢ /٤ﻓﻴﻪ ﻟﲔ
١٢
ﷲ ِﻟﻤﺎ ﻳ ﻐﺬﹸﻭ ﹸﻛ ﻢ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﻨ ﻌ ﻤﺔِ ،ﻭﹶﺃ ِﺣﺒـﻮﻧِﻲ
ﷲ " :ﹶﺃ ِﺣﺒﻮﺍ ﺍ َ
ﺱ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﺑ ِﻦ ﻋﺒﺎ ٍ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
١١
ﺤﺒﻲ ".ﺐ ﺍﷲِ ،ﻭﹶﺃ ِﺣﺒﻮﺍ ﹶﺃ ﻫ ﹶﻞ ﺑﻴﺘِﻲ ِﻟ ﺤ ِﻟ
ﻭﺍﳊﺐ ﻟﻜﻤﺎﻝ ﺍﶈﺒﻮﺏ ﺃﻋﻈﻢ ﻣﻦ ﺍﳊﺐ ﻟﻺﺣﺴﺎﻥ ،ﻓﻴﻜﻮﻥ ﺍﳊﻤﺪ ﻟﺬﻟﻚ ﺃﻋﻈﻢ ﻣﻦ ﺍﳊﻤﺪ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ،
ﻭﺇﻥ ﻛﺎﻥ ﻛﻼﳘﺎ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﺍﳊﻤﺪ ﷲ ﺗﻌﺎﱃ ،ﻭﺃﻣﺎ ﺍﳋﻮﻑ ﻓﻴﻜﻮﻥ ﻷﻣﺮﻳﻦ ﺍﻟﻌﻈﻤﺔ ﻭﺧﻮﻑ ﺍﻟﻌﻘـﺎﺏ،
ﻭﻣﻌﺮﻓﺔ ﺍﻟﻌﻈﻴﻢ ﺗﻮﺟﺐ ﺍﳊﻴﺎﺀ ﺍﳌﺎﻧﻊ ﻣﻦ ﺍﻟﺴﻮﺀ ﺍﻟﺬﻱ ﻳﻐﻀﺐ ﺍﻟﻌﻈﻴﻢ ﺑﻼ ﻧﻈﺮ ﺇﱃ ﺍﻟﻌﻘﺎﺏ ،ﻛﻤـﺎ ﻛـﺎﻥ
ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻳﻘﻮﻝ) :ﻫﺐ ﺃﻧﻪ ﻏﻔﺮ ﱄ ﻓﺄﻳﻦ ﺣﻴﺎﺋﻲ ﻣﻨﻪ؟( ،ﻭﺍﳋﻮﻑ ﻣﻦ ﻋﻘﺎﺑﻪ ﺗﻮﺟﺐ ﺗﺮﻙ ﺍﳌﻨﻬﻲ ﻋﻨﻪ
ﺑﺎﻟﻨﻈﺮ ﻟﻌﺎﻗﺒﺔ ﺍﻟﻐﻀﺐ ﻭﻫﻮ ﻋﻘﺎﺏ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻌﺎﺩﻝ ،ﻭﺍﳋﻮﻑ ﺍﻷﻭﻝ -ﺑﺴﺒﺐ ﺍﳊﻴﺎﺀ -ﺃﻋﻈﻢ ﻭﺃﺟﻞ
ﻣﻦ ﺍﻟﺜﺎﱐ ﻭﺇﻥ ﻛﺎﻥ ﻛﻼﳘﺎ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﻌﺒﺎﺩ ﻳﺘﻔﺎﻭﺗﻮﻥ ﰲ ﺍﻹﳝﺎﻥ ﺗﻔﺎﻭﻢ ﰲ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ،
ﻭﻗﺪ ﺗﻨﺎﺯﻉ ﺍﻟﺴﻠﻒ ﺃﻳﻬﻤﺎ ﺃﻋﻈﻢ ﻭﺃﺟﻞ ﻗﺪﺭﹰﺍ ﰲ ﺃﻟﻔﺎﻅ ﺍﻟﺬﻛﺮ ﻫﻞ ﺍﳊﻤﺪ ﺃﻡ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ،ﻣـﻊ ﻗـﻮﻝ
ﺍﻷﻛﺜﺮﻳﻦ ﺇﻥ ﱂ ﻳﻜﻦ ﺍﺗﻔﺎﻗﹰﺎ ﺃﻥ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ ،ﻷﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻧﻔﻲ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﳊﻤـﺪ
ﺇﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻝ ،ﻭﺍﻹﺛﺒﺎﺕ ﺃﺟﻞ ﻣﻦ ﺍﻟﻨﻔﻲ ﻭﺃﻋﻈﻢ ﻗﺪﺭﺍﹰ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﻋ ﻦ ﺭ ﺟﻞٍِ ،ﻣ ﻦ ﺑﻨِﻲ ﺳـﹶﻠﻴ ٍﻢ ﻗﹶـﺎ ﹶﻝ:
ﺤﻤـ ﺪ ِﻟﻠﱠـ ِﻪ ﺗ ﻤﻠﹶـﹸﺄ
ﻒ ﺍﹾﻟﻤِﻴﺰﺍﻥِ ،ﻭﺍﹾﻟ
ﺼ ﻋ ﹶﻘ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﻓِﻲ ﻳ ِﺪ ِﻩ ﹶﺃ ﻭ ﻓِﻲ ﻳﺪِﻱ ﹶﻓﻘﹶﺎ ﹶﻝ » :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ِﻧ
ﻒ ﺍﻟﺼـﺒ ِﺮ«،١٢ ﺼ
ﺼ ﻮ ﻡ ِﻧ
ﻒ ﺍﹾﻟِﺈﳝﺎﻥِ ،ﻭﺍﻟ
ﺼ ﺴﻤﺎ ِﺀ ﻭﺍﹾﻟﹶﺄ ﺭﺽِ ،ﻭﺍﻟ ﱡﻄﻬﻮ ﺭ ِﻧ
ﺍﹾﻟﻤِﻴﺰﺍﻥﹶ ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒ ﺮ ﺗ ﻤﹶﻠﹸﺄ ﻣﺎ ﺑﻴ ﻦ ﺍﻟ
ﻭﰲ ﺍﻷﺫﻛﺎﺭ ﺍﻟﻨﺒﻮﻳﺔ ﻳﻜﻮﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻣﻘﺮﻭﻧﹰﺎ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﻛﻘﻮﻟﻪ » :ﹶﻛِﻠ ﻤﺘﺎ ِﻥ ﺧﻔِﻴ ﹶﻔﺘﺎ ِﻥ ﻋﻠﹶـﻰ
ﺍﻟﱢﻠﺴﺎﻥِ ،ﹶﺛﻘِﻴﹶﻠﺘﺎ ِﻥ ﻓِﻲ ﺍﳌِﻴﺰﺍﻥِ ،ﺣﺒِﻴﺒﺘﺎ ِﻥ ِﺇﻟﹶﻰ ﺍﻟ ﺮ ﺣ ﻤﻦِ ،ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻭِﺑﺤ ﻤ ِﺪﻩِ ،ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠـ ِﻪ ﺍﻟ ﻌﻈِـﻴ ِﻢ«،١٣
ﻭﺍﻟﺬﻳﻦ ﻓﻀﻠﻮﺍ ﺍﳊﻤﺪ ﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻷﻢ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﳊﻤﺪ ﻳﺘﻀﻤﻦ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻛﻠﻤـﺔ
ﺍﻟﺘﻮﺣﻴﺪ ﺃﻓﻀﻞ ﰲ ﺇﺛﺒﺎﺕ ﺍﻷﺻﻞ ﻭﻛﻠﻤﺔ ﺍﳊﻤﺪ ﺃﻓﻀﻞ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻜﻤﺎﻝ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
ﻗﻮﻟﻪ) :ﻓﻤﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﻘﺪ ﻋﺼﻢ ﻣﲏ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﺇﻻ ﲝﻘﻬﺎ ﻭﺣﺴﺎﺑﻪ ﻋﻠﻰ ﺍﷲ( ﺩﻝ ﻋﻠـﻰ ﺃﻥ
ﺍﻟﻨﻔﻮﺱ ﻭﺍﻷﻣﻮﺍﻝ ﻣﺒﺎﺣﺔ ﰲ ﺍﻷﺻﻞ ﺩﻭﻥ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺃﻥ ﺃﻣﻮﺍﳍﻢ -ﺃﻱ ﺍﳌﻌﺎﻧﺪﻳﻦ ﺍﳌﺸﺮﻛﲔ -ﻛﻤـﺎ ﻫـﻲ
ﺃﻧﻔﺴﻬﻢ ﻏﲑ ﻣﻌﺼﻮﻣﺔ ،ﻭﻟﻴﺲ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻣﺮﺗﺒﻂ ﺑﺎﻵﺧﺮ )ﺃﻱ ﺍﻟﻘﺘﺎﻝ ﻭﺇﺑﺎﺣﺔ ﺍﻷﻣـﻮﺍﻝ ﻭﺍﻷﻧﻔـﺲ(،
ﻓﺎﳌﻘﺪﻭﺭ ﻋﻠﻴﻪ ﻻ ﻳﺘﺨﻠﻒ ﺑﺴﺒﺐ ﺍﳌﻤﺘﻨﻊ ،ﻭﺍﳌﻔﻬﻮﻡ ﻫﻨﺎ ﳑﺘﻨﻊ ،ﻭﺍﳌﻔﻬﻮﻡ ﻫﻨﺎ ﺃﻥ ﺍﻹﺑﺎﺣـﺔ ﻻ ﺗﻜـﻮﻥ ﺇﻻ
ﺑﺎﻟﻘﺘﺎﻝ ،ﻷﻥ ﺳﺒﺒﻬﺎ ﻫﻮ ﺗﺮﻙ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﺍﻹﺗﻴﺎﻥ ﺑﻨﻮﺍﻗﻀﻬﺎ ،ﻓﺎﻟﻘﺘﺎﻝ ﻟﻴﺲ ﺳﺒﺒﹰﺎ ﻟﻐﲑﻩ ،ﺑﻞ ﻫﻮ ﻟﺴﺒﺐ ﻭﻫﻮ
١٣
ﺍﻟﻜﻔﺮ ،ﻓﺘﺨﻠﻒ ﺍﻟﻘﺘﺎﻝ ﻻ ﻳﺴﻘﻂ ﺇﺑﺎﺣﺔ ﺍﻷﻧﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ ﻣﻊ ﺑﻘﺎﺀ ﺍﻟﺴﺒﺐ ﺍﳌﻮﺟﺐ ﻟﻠﻘﺘﺎﻝ ﻭﻫﻮ ﺍﻟﻜﻔـﺮ،
ﻓﻤﻦ ﻋﻠﻖ ﺣﻜﻢ ﺍﻹﺑﺎﺣﺔ ﻋﻠﻰ ﻋﻠﺔ ﺍﻟﻘﺘﺎﻝ ﻟﻠﻤﻔﻬﻮﻡ ﻓﻘﺪ ﻗﺎﻝ ﺃﻣﺮﹰﺍ ﻋﺠﺒﹰﺎ ﻏﺮﻳﺒﹰﺎ.
ﻭﺍﳊﺪﻳﺚ ﻳﺒﲔ ﺍﻷﺻﻞ ﻭﻫﻮ ﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻋﻤﻮﻣﹰﺎ ﺑﻼ ﺗﻔﺮﻳﻖ ﻣﻊ ﻭﺟﻮﺩ ﻣﻮﺍﻧﻊ ﺃﺧﺮﻯ ﻟﻠﻘﺘـﻞ ﻛﺎﻟﺬﻣـﺔ
ﻭﺍﻟﻌﻬﺪ ،ﻭﻗﺪ ﺟﺎﺀﺕ ﺑﺬﻟﻚ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﺎﻟﺬﻱ ﻣﻊ ﻛﻔﺮﻩ ﻭﻛﺬﺍ ﺍﳌﻌﺎﻫﺪ ﻻ ﻳﻘﺘﻞ ،ﻛﻤﺎ ﺃﻥ ﻗﻮﻟﻪ) :ﲝﻘﻪ( ﺃﻱ
ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﻻ ﺗﻌﺼﻢ ﻣﻦ ﺍﻟﻘﺘﻞ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺇﳕﺎ ﺗﻌﺼﻤﻪ ﰲ ﺍﻻﺑﺘﺪﺍﺀ ،ﻭﺍﳍﺎﺀ ﰲ ﺣﻘـﻪ ﺗﻌـﻮﺩ ﻋﻠـﻰ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ،ﻓﺈﻥ ﷲ ﺣﻘﻮﻗﹰﺎ ﺃﺧﺮﻯ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻏﲑ ﺍﻟﻜﻠﻤﺔ ﺑﻌﻀﻬﺎ ﻳﻮﺟﺐ ﺍﻟﻘﺘﻞ ﺃﻭ ﳚﻴﺰﻩ ﻣﻔﺼﻠﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ
ﻟﻄﻮﻝ ﺫﻛﺮﻫﺎ ،ﻭﰲ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ﻗﻮﻟﻪ) :ﲝﻘﻬﺎ( ﺃﻱ ﺍﻟﻜﻠﻤﺔ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿـﻲ ﺍﷲ
ﻋﻨﻬﻤﺎ ﻭﻓﻴﻪ) :ﲝﻖ ﺍﻹﺳﻼﻡ( ﻭﻛﻠﻬﺎ ﻋﻠﻰ ﻣﻌﲎ ﻭﺍﺣﺪ ،ﻭﻻ ﺍﺧﺘﻼﻑ.
ﻗﻮﻟﻪ) :ﻭﺣﺴﺎﺑﻪ ﻋﻠﻰ ﺍﷲ( ﺇﻳﻜﺎﻝ ﺃﻣﺮ ﺍﻟﺒﺎﻃﻦ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻷﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻋﻠـﻰ
ﺍﻟﻈﺎﻫﺮ ﺑﻼ ﺧﻼﻑ ،ﻓﻼ ﻳﻨﻘﺐ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻭﺃﺳﺘﺎﺭﻫﻢ ﻣﺎﱂ ﺗﺒ ﺪ ﻣﻨﻬﻢ ﺍﻟﻘﺮﺍﺋﻦ ،ﻓﺈﻥ ﺟﺎﺀ ﺍﻟﻈـﺎﻫﺮ
ﺍﻟﺼﺮﻳﺢ ﻓﻬﻮ ﺍﳌﻘﺪﻡ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﺪﻋﺎﻭﻯ ،ﻛﺎﻟﺰﻧﺪﻳﻖ ﻭﻏﲑﻩ ﰲ ﺩﻋﻮﺍﻩ ﺍﻹﺳﻼﻡ ﻣﻊ ﻇﺎﻫﺮﻩ ﺍﳌﺨـﺎﻟﻒ
ﻟﺬﻟﻚ ،ﻭﻻ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻈﺎﻫﺮ ﺍﳌﻌﺘﱪ ﺷﻲﺀ ،ﻭﻣﺴﺄﻟﺔ ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﺍﻟﻈﺎﻫﺮ ﻣﻊ ﺍﻷﺻﻞ ﻻ ﺍﺧﺘﻼﻑ ﻓﻴﻬﺎ ﺇﺫﺍ
ﻛﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺑﲔ ﺻﺮﻳﺢ ﺧﻼ ﻣﻦ ﺍﳌﻌﺎﺭﺽ ﺍﳌﻮﺍﻓﻖ ﻟﻸﺻﻞ .ﻭﻗﻮﻟﻪ) :ﻭﺣﺴﺎﻢ ﻋﻠﻰ ﺍﷲ( ﻳﺪﻝ ﻋﻠـﻰ ﺃﻥ
ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻈﺎﻫﺮ ﻻ ﻳﻐﲑ ﺣﻜﻢ ﺍﻟﺒﺎﻃﻦ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﰲ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻓﺈﻥ ﻗﻀﺎﺀ ﺍﻟﻘﺎﺿﻲ ﻻ ﻳﺜﺒـﺖ
ﺠِﺘ ِﻪ ِﻣ ﻦ ﺑﻌـﺾٍ،
ﺤ
ﺤ ﻦ ِﺑ
ﻀ ﹸﻜ ﻢ ﹶﺃﹾﻟ
ﺼﻤﻮ ﹶﻥ ِﺇﹶﻟﻲ ،ﻭﹶﻟ ﻌ ﱠﻞ ﺑ ﻌ ﺨﺘ ِ ﺍﳊﻘﻮﻕ ﺩﻳﺎﻧﺔ ،ﻭﻫﺬﺍ ﺑﻴﻦ ﰲ ﻗﻮﻟﻪ ِ :ﺇﻧ ﹸﻜ ﻢ ﺗ
ﻼ ﻳ ﹾﺄ ﺧ ﹾﺬﻫﺎ " ١٤ﻭﺃﺩﻟﺔ ﺍﺧـﺮﻯ. ﺤ ﻖ ﹶﺃﺧِﻴ ِﻪ ﺷﻴﺌﹰﺎِ ،ﺑ ﹶﻘ ﻮِﻟ ِﻪ :ﹶﻓِﺈﻧﻤﺎ ﹶﺃ ﹾﻗ ﹶﻄ ﻊ ﻟﹶ ﻪ ِﻗ ﹾﻄ ﻌ ﹰﺔ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ ﹶﻓ ﹶ
ﺖ ﹶﻟ ﻪ ِﺑ
ﹶﻓ ﻤ ﻦ ﹶﻗﻀﻴ
ﺲ
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺭﺩ ﰲ ﺃﻟﻔﺎﻅ ﻣﺘﻌﺪﺩﺓ ﻛﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭﻭﺭﺩ ﻋ ﻦ ﹶﺃﻧ ِ
ﺱ ﺣﺘﻰ ﻳﻘﹸﻮﻟﹸﻮﺍ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ ،ﹶﻓِﺈﺫﹶﺍ ﻗﹶﺎﻟﹸﻮﻫـﺎ، ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨﺎ ﺑ ِﻦ ﻣﺎِﻟﻚٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﹸﺃ ِﻣ ﺮ
ﺤ ﱢﻘﻬـﺎ ﺖ ﻋﹶﻠﻴﻨﺎ ِﺩﻣﺎ ﺅ ﻫ ﻢ ﻭﹶﺃ ﻣﻮﺍﹸﻟ ﻬﻢِ ،ﺇﻟﱠـﺎ ِﺑ
ﺤﺘﻨﺎ ،ﹶﻓ ﹶﻘ ﺪ ﺣ ﺮ ﻣ
ﻼﺗﻨﺎ ،ﻭﺍ ﺳﺘ ﹾﻘﺒﻠﹸﻮﺍ ِﻗﺒﹶﻠﺘﻨﺎ ،ﻭ ﹶﺫﺑﺤﻮﺍ ﹶﺫﺑِﻴ
ﺻﹶﻭﺻﱠﻠﻮﺍ
ﺱ ﺣﺘـﻰ ﷲ ،ﻗﹶﺎ ﹶﻝ» :ﹸﺃﻗﹶﺎِﺗ ﹸﻞ ﺍﻟﻨﺎ ﻭ ِﺣﺴﺎﺑ ﻬ ﻢ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ« ،١٥ﻭﻋﻨﺪ ﻣﺴﻠﻢ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺼﻤﻮﺍ ِﻣﻨﻲ ِﺩﻣﺎ َﺀ ﻫﻢ ،ﻭﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ
ﺖ ِﺑﻪِ ،ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟﻚ ،ﻋ
ﺸ ﻬﺪﻭﺍ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﷲُ ،ﻭﻳ ﺆ ِﻣﻨﻮﺍ ﺑِﻲ ،ﻭِﺑﻤﺎ ِﺟﹾﺌ
ﻳ
ﷲ«.١٦ ﺤ ﱢﻘﻬﺎ ،ﻭ ِﺣﺴﺎﺑ ﻬ ﻢ ﻋﻠﹶﻰ ﺍ ِ ِﺇﻟﱠﺎ ِﺑ
ﻣﻦ ﻓﻮﺍﺋﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ:
١٤
.١ﻭﺟﻮﺏ ﺟﻬﺎﺩ ﺍﻟﺪﻋﻮﺓ ﻭﻗﺘﺎﻝ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻠﺘﻮﺣﻴﺪ ،ﻭﻧﺒﻮﺓ ﳏﻤﺪ ،ﻭﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻭﻣﻦ
ﺍﺳﺘﻨﻔﺮﻩ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﺣﺠﺔ ﳌﻦ ﻗﺎﻝ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻛﺎﻟﺸﺎﻓﻌﻲ ﺃﻥ ﻋﻠﺔ ﺍﻟﻘﺘﺎﻝ ﻫﻲ ﺍﻟﻜﻔﺮ ﻻ ﺍﳊﺮﺍﺑﺔ ﻛﻤﺎ
ﻗﺎﻝ ﺁﺧﺮﻭﻥ ،ﻭﺍﶈﺎﺭﺏ ﺑﺈﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻮ ﻛﻞ ﻛﺎﻓﺮ ﱂ ﻳﻜﻦ ﻟﻪ ﺫﻣﺔ ﺃﻭ ﻋﻬﺪ ﺃﻭ ﺃﻣـﺎﻥ ،ﻭﺍﳋـﻼﻑ ﰲ
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻳﺴﲑ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻛﺒﲑ ﺧﻼﻑ ﻛﻤﺎ ﺗﻮﻫﻢ ﺑﻌﺾ ﺍﳉﻬﻠﺔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻛﻤﻦ ﻓﺴﺮﻭﺍ ﺍﳊﺮﺍﺑـﺔ
ﺑﺎﻟﻘﺘﺎﻝ ﻭﺍﻟﻌﺪﻭﺍﻥ ،ﻓﻠﻴﺴﺖ ﺍﳊﺮﺍﺑﺔ ﻫﻲ ﺍﻟﻌﺪﻭﺍﻥ ﺑﻼ ﺧﻼﻑ ،ﺇﳕﺎ ﺍﶈﺎﺭﺏ ﻫﻮ ﻣﻦ ﺗﻘﺪﻡ ﺗﻌﺮﻳﻔﻪ ،ﻭﳌﺎ ﻇﻦ
ﻫﺆﻻﺀ ﺍﳉﻬﺎﻝ ﺃﻥ ﻣﺎ ﻗﺎﻟﻪ ﺍﳉﻤﻬﻮﺭ ﻣﻦ ﻋﻠﺔ ﺍﻟﻘﺘﺎﻝ ﻫﻮ ﺍﳊﺮﺍﺑﺔ ﻇﻨﻮﺍ ﺃﻥ ﻫﺬﺍ ﻳﻨﺼﺮ ﻗﻮﳍﻢ ﺍﳊﺎﺩﺙ ﺍﻟﺒﺪﻋﻲ
ﺑﺄﻥ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻹﺳﻼﻡ ﻟﺮﺩ ﺍﻟﻌﺪﻭﺍﻥ ﺑﻞ ﻫﻮ ﻫﻮ ،ﻭﻟﻴﺲ ﳌﺎ ﻗﺎﻟﻮﻩ ﻋﻠﺔ ﺇﻻ ﺍﳉﻬﻞ ﺑﻠﻐﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬـﺎﺀ،
ﻓﺈﲨﺎﻉ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻭﻏﲑﻫﻢ ﺃﻥ ﺍﳉﻬﺎﺩ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻟﻠﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ
ﺤ ﺮﻣﻮ ﹶﻥ ﻣﺎ ﺣ ﺮ ﻡ
ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻟﻐﲑﻩ ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ} :ﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﺑِﺎﹾﻟﻴ ﻮﻡِ ﺍﻟﹾﺂ ِﺧ ِﺮ ﻭﻟﹶﺎ ﻳ
ﺏ ﺣﺘﻰ ﻳ ﻌﻄﹸﻮﺍ ﺍﹾﻟﺠِ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳ ٍﺪ ﻭ ﻫ ﻢ ﺻﺎ ِﻏﺮﻭ ﹶﻥ ﺤ ﻖ ﻣِ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻜﺘﺎ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭﻟﹶﺎ ﻳﺪِﻳﻨﻮ ﹶﻥ ﺩِﻳ ﻦ ﺍﹾﻟ
ﺚ ﻭﺟـ ﺪﺗﻤﻮ ﻫ ﻢﲔ ﺣﻴـ ﹸ ﺸ ِﺮ ِﻛ ﺤ ﺮ ﻡ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍﹾﻟ ﻤ { ]ﺍﻟﺘﻮﺑﺔ ١٧[٢٩ :ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ} :ﹶﻓِﺈﺫﹶﺍ ﺍﻧ
ﺴﹶﻠ ﺦ ﺍﹾﻟﹶﺄ ﺷ ﻬ ﺮ ﺍﹾﻟ
ﺨﻠﱡﻮﺍ ﺳـﺒِﻴﹶﻠ ﻬ ﻢﺼﻠﹶﺎ ﹶﺓ ﻭﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓ ﺻ ٍﺪ ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﺍ ﺍﻟ ﺼﺮﻭ ﻫ ﻢ ﻭﺍ ﹾﻗ ﻌﺪﻭﺍ ﹶﻟ ﻬ ﻢ ﹸﻛ ﱠﻞ ﻣ ﺮ
ﻭ ﺧﺬﹸﻭ ﻫ ﻢ ﻭﺍ ﺣ
١٨
ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ { ]ﺍﻟﺘﻮﺑﺔ[٥ :
ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ﻓﺒ ﻢ ﺗﻔﺘﺮﻕ ﺃﻗﻮﺍﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻓﻴﺠﺎﺏ :ﲟﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﻣﺴﺎﺋﻞ ﻓـﻴﻤﻦ
ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﻗﺘﻠﻪ ﻣﻦ ﻏﲑ ﺍﳌﻘﺎﺗﻠﺔ ﺇﻥ ﻭﺿﻌﺖ ﺍﳊﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ ﻭﺩﺧﻞ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺪﻳﺎﺭ ﻋﻨﻮﺓ ،ﻓﻬـﻞ
ﺱ ِﺇﻟﹶﻰ ﹶﺫﻟِـﻚ، ﺠ ﻬ ﺰ ﺍﻟ ﺮﺳﻮ ﹸﻝ ِﻟﻘِﺘﺎ ِﻝ ﺍﻟﺮﻭﻡِ ،ﻭ ﺩﻋﺎ ﺍﻟﻨﺎ ﻚ ﺗ ﺠ ﺮﺓِِ ،ﻟ ﹶﺬِﻟ
ﺴ ٍﻊ ِﻟ ﹾﻠ ِﻬ
ﻚ ﺳﻨ ﹶﺔ ِﺗ
ﷲ ﺗﻌﺎﻟﹶﻰ ِﺑ ِﻘﺘﺎ ِﻝ ﺍﻟﻴﻬﻮ ِﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﻭ ﹶﺫِﻟ - ١٧ﺃ ﻣ ﺮ ﺍ ُ
ﺝ ﺍﻟ ﺮﺳﻮ ﹸﻝﳊﺮ ،ﻭ ﺧ ﺮ ﺖ ﻓِﻲ ِﺷ ﺪ ِﺓ ﺍ ﹶ ﻚ ﺍﻟﻌﺎ ﻡ ﻋﺎﻡ ﺟ ﺪﺏٍ ،ﻭﺍﹾﻟ ﻮ ﹾﻗ ﺾ ﺍ ﹸﳌﻨﺎِﻓ ِﻘﲔ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ﻒ ﺑ ﻌ ﺨﱠﻠ ﳉﻬﺎﺩِ ،ﻭﺗ ﲔ ِﺇﻟﹶﻰ ﺍ ِ ﺏ ﺍ ﹸﳌ ﺆ ِﻣِﻨ ﻭﹶﺃ ﹾﻇ ﻬ ﺮ ﻩ ﹶﻟ ﻬﻢ ،ﻭﻧ ﺪ
ﺱ.ﻒ ﺍﻟﻨﺎ ِ ﺿ ﻌ ِ ﺸﺮِﻳ ﻦ ﻳﻮﻣﺎﹰ ،ﹸﺛ ﻢ ﺭ ﺟ ﻊ ِﻟﻀِﻴ ِﻖ ﺍﳊﹶﺎﻝِ ،ﻭ ﺤﺒ ﻪ ِﺇﻟﹶﻰ ﺗﺒﻮﻙ ،ﹶﻓﻨ ﺰ ﹶﻝ ِﺑﻬﺎ ،ﻭﹶﺃﻗﹶﺎ ﻡ ﻓِﻴﻬﺎ ﹸﻗﺮﺍﺑ ﹶﺔ ِﻋ ﺻ ﻭ
ﺿ ﻊ ﺻﺎ ِﻏ ﺮ.
ﳉ ﺰﻳ ﹶﺔ ﻋ ﻦ ﻳٍ ﺪ ﻣ ﹾﻘﻬﻮ ﺭ ٍﺓ ﻣ ﻐﻠﹸﻮﺑﺔٍ ،ﻭ ﻫ ﻮ ﺧﺎ ِ
ﲔ ِﻗﺘﺎﹶﻟﻪ ،ﺣﺘﻰ ﻳ ﻌ ِﻄ ﻲ ﺍ ِ ﺴِﻠ ِﻤ ﷲ ﻋﻠﹶﻰ ﺍ ﹸﳌ ﺽﺍ ُ ﻼ ِﻡ ﻣِ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟ ِﻜﺘﺎﺏِ ،ﹶﻓ ﺮ ﹶﻓ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِﻹ ﺳ ﹶ
ﲔ:ﺴِﻠ ِﻤ ﻼ ِﻡ ﻭﺍ ﹸﳌ ﻺ ﺳ ﹶﺕ ِﻫ ﻲ ﺍﻟ ِﻌﱠﻠ ﹸﺔ ﻓِﻲ ﻋﺪﺍ ﻭِﺗ ِﻬ ﻢ ِﻟ ِ ﺻﻔﹶﺎ ٍﺖ ﻓِﻴ ِﻬ ﻢ ﹶﺃ ﺭﺑ ﻊ ِ
ﺏ ِﺇﺫﹶﺍ ﺍ ﺟﺘ ﻤ ﻌ
ﺐ ِﻗﺘﺎ ﹸﻝ ﹶﺃ ﻫ ِﻞ ﺍﻟ ِﻜﺘﺎ ِ
ﺠ
ﻭﻳ ِ
ﺸ ﺮ ِﻋﲔ ،ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻋﺒ ﺪ ﺍ ﹶﳌﺴِﻴ ﺢ ﻭ ﻋ ﺰﻳﺮﹰﺍ.ﺨﺬﹸﻭﺍ ﹶﺃ ﺣﺒﺎ ﺭ ﻫ ﻢ ﻭ ﺭ ﻫﺒﺎﻧ ﻬ ﻢ ﻣ
-ﹶﺃﻧ ﻬ ﻢ ﹶﻻ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﷲَِ ،ﻷﻧ ﻬ ﻢ ﻫ ﺪﻣﻮﺍ ﺍﻟﺘ ﻮﺣِﻴ ﺪ ﻓﹶﺎﺗ
ﺱ ﻛﹶﺎﳌﹶﻼِﺋ ﹶﻜ ِﺔ
ﳊﻴﺎ ﹶﺓ ﺍﻵ ِﺧ ﺮ ﹶﺓ ِﻫ ﻲ ﺣﻴﺎ ﹲﺓ ﺭﻭﺣﺎِﻧﻴ ﹲﺔ ﻳﻜﹸﻮ ﹸﻥ ﻓِﻴﻬﺎ ﺍﻟﻨﺎ -ﹶﺃﻧ ﻬ ﻢ ﹶﻻ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧﺮِِ ،ﺇ ﹾﺫ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇ ﱠﻥ ﺍ ﹶ
ﷲ ﻭ ﺭﺳﻮﹶﻟﻪ ،ﻭ ﹶﻻ ﻳ ﹾﻠﺘ ِﺰﻣﻮ ﹶﻥ ﺍﻟ ﻌ ﻤ ﹶﻞ ِﺑﻤﺎ ﺣ ﺮ ﻡ ﻋﻠﹶﻴ ِﻬ ﻢ.
ﺤ ﺮﻣﻮ ﹶﻥ ﻣﺎ ﺣ ﺮ ﻡ ﺍ ُ -ﹶﺃﻧ ﻬ ﻢ ﹶﻻ ﻳ
ﺿ ﻌ ﻪ ﹶﻟ ﻬ ﻢ ﹶﺃ ﺣﺒﺎ ﺭ ﻫ ﻢ ﻭﹶﺃﺳﺎِﻗ ﹶﻔﺘ ﻬ ﻢ.ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ
ﷲ ِﺇﻟﹶﻰ ﹶﺃﻧِﺒﻴﺎِﺋﻪِ ،ﻭِﺇﻧﻤﺎ ﻳﺘِﺒﻌﻮ ﹶﻥ ﺩِﻳﻨﹰﺎ ﻭ
ﳊ ﻖ ﺍﻟﺬِﻱ ﹶﺃ ﻭﺣﺎ ﻩ ﺍ ُ
-ﹶﺃﻧ ﻬ ﻢ ﹶﻻ ﻳﺪِﻳﻨﻮ ﹶﻥ ﺩِﻳ ﻦ ﺍ ﹶ
)ﺹ ،١٢٦٥ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
ﺚ ﻭﺟـ ﺪﺗﻤﻮ ﻫ ﻢ ﻓِـﻲ ﺍ َﻷ ﺭﺽِ،
ﺸ ِﺮ ِﻛﲔ ،ﺣﻴ ﹸ ﷲ ﻓِﻴﻬﺎ ِﻗﺘﺎﹶﻟ ﻬﻢ ،ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﺍ ﺍ ﹸﳌ ﺸ ِﺮ ِﻛﲔ ،ﻭﺍﻟﺘِﻲ ﺣﺮ ﻡ ﺍ ُ ﻼ ِﻟ ﹾﻠ ﻤ
ﺤ ﺪ ﺩ ﹸﺓ ﹶﺃ ﺟ ﹰ
ﺖ ﺍ َﻷ ﺷ ﻬ ﺮ ﺍ ﹸﳌ - ١٨ﹶﻓِﺈﺫﹶﺍ ﺍﻧ ﹶﻘ
ﻀ
ﻭﺃﺳﺮﻭ ﻫ ﻢ ) ﺧﺬﹸﻭ ﻫ ﻢ( ،ﹶﻓِﺈ ﹾﻥ ِﺷﹾﺌﺘ ﻢ ﺃﹶﺳﺮﺍﹰ ،ﻭِﺇ ﹾﻥ ِﺷﹾﺌﺘ ﻢ ﹶﻗﺘﻼﹰ ،ﻭ ﹶﻻ ﺗ ﹾﻜﺘﻔﹸﻮﺍ ِﺑﻘِﺘﺎ ِﻝ ﻣ ﻦ ﺗﺼﺎ ِﺩﻓﹸﻮﻧ ﻪ ِﻣﻨ ﻬ ﻢ ﻓِﻲ ﹶﻃﺮِﻳ ِﻘ ﹸﻜﻢ ،ﻭﹶﻟﻜِـ ِﻦ ﺍ ﹾﻗﺼـﺪﻭ ﻫ ﻢ ﻓِـﻲ
ﺻﺪﻭﺍ ﹸﻃ ﺮﹶﻗ ﻬ ﻢ ﻭ ﻣﺴﺎِﻟ ﹶﻜ ﻬﻢ ،ﺣﺘﻰ ﺗﻀـﻴﻘﹸﻮﺍ ﻋﻠﹶـﻴ ِﻬ ﻢ ﺍﻟﻮﺍﺳِـﻊ، ﻼﺗﻬﻢ ،ﻭﺍ ﺭ ﺻﺮﻭ ﻫ ﻢ ﻓِﻲ ﺣﺼﻮِﻧ ِﻬﻢ ،ﻭﺍ ﻣﻨﻌﻮﺍ ﺧﺮﻭ ﺟ ﻬ ﻢ ﻭﺍﻧ ِﻔ ﹶ ﹶﺃﻣﺎ ِﻛِﻨ ِﻬﻢ ،ﻭﺣﺎ ِ
ﻼ ِﻡ.
ﻀ ﹶﻄﺮﻭ ﻫ ﻢ ِﺇﻟﹶﻰ ﺍﻟ ﹶﻘﺘ ِﻞ ﹶﺃ ِﻭ ﺍ ِﻹ ﺳ ﹶ
ﻭﺗ
ﷲ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ
ﺨﻠﱡﻮﺍ ﺳﺒِﻴﹶﻠ ﻬﻢ ،ﻭﺍ ُ
ﻼﻡِ ،ﹶﻓ
ﺕ ﺍ ِﻹ ﺳ ﹶ ﻼﺓﹶ ،ﻭﹶﺃﺩﻭﺍ ﺍﻟ ﺰﻛﹶﺎﺓﹶ ،ﻭﻗﹶﺎﻣﻮﺍ ِﺑﻮﺍ ِﺟﺒﺎ ِﺼﹶ ﺸ ﺮ ِﻙ ﻭﹶﺃ ﺳﹶﻠﻤﻮﺍ ،ﻭﹶﺃﻗﹶﺎﻣﻮﺍ ﺍﻟ ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﺍ ﻋ ِﻦ ﺍﻟ
ﺴِﻠﻤﻮ ﹶﻥ( .ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣـﺪ )ﺹ: ﻼ ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﻮﻯ ﺍ ﹸﳌ
ﻒ ِﺇ ﹾﺫ ﺟﺎ َﺀ ﺍ َﻷ ﻣ ﺮ ﻓِﻴﻬﺎ ﺑِﺎﻟ ِﻘﺘﺎﻝِ ،ﻭﻛﹶﺎ ﹶﻥ ﻣﺆ ﺟ ﹰ
ﺴﻤﻰ ﺁﻳﺔ َﺍﻟﺴﻴ ِ ) ﻭ ﻫ ِﺬ ِﻩ ﺍﻵﻳ ﹸﺔ ﺗ
،١٢٤١ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٥
ﻳﻘﺘﻞ ﺍﻟﻌﺴﻴﻒ )ﺃﻱ ﺍﻷﺟﲑ( ﺃﻱ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻣﺜﻼﹰ؟ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻳﻘﺘـﻞ
ﻭﱂ ﻳﺼﺤﺢ ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻠﻪ ،ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ ﺑﺄﻧﻪ ﻻﻳﻘﺘﻞ ﻷﻧﻪ ﺻﺎﺭ ﻣﻘﺪﻭﺭﹰﺍ ﻋﻠﻴﻪ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﺮﻫﺒـﺎﻥ
ﺧﺎﺭﺝ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﻜﺎﻓﺮﺓ ﻭﺩﻳﺎﺭﻫﻢ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻣﻦ ﻣﻌﻪ :ﻳﻘﺘﻠﻮﻥ ﻟﻌﻠﺔ ﺍﻟﻜﻔﺮ ،ﻭﻗﺎﻝ ﻏﲑﻩ :ﻻ ﻳﻘﺘﻠﻮﻥ
ﻟﻌﺪﻡ ﲢﻘﻖ ﺍﻟﻌﻠﺔ ﻭﻫﻲ ﺍﳊﺮﺍﺑﺔ ،ﻭﺃﻣﺎ ﺍﻟﺪﻳﺎﺭ ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﱵ ﱂ ﻳﻌﺎﻫﺪﻫﺎ ﺍﻹﻣﺎﻡ ﳌﺼﻠﺤﺔ ﻭﱂ ﺗﺴﻠﻢ ﺃﻭ ﺗﺪﻓﻊ
ﺍﳉﺰﻳﺔ ﻓﺈﺎ ﺗﻘﺎﺗﻞ ﺑﻼ ﺧﻼﻑ ﺣﱴ ﺗﺼﲑ ﺩﻳﺎﺭ ﺇﺳﻼﻡ ،ﻓﺎﻟﺸﺎﻓﻌﻲ ﻭﻣﻦ ﻣﻌﻪ ﺃﺟﺎﺯ ﻗﺘﻞ ﻛﻞ ﻛﺎﻓﺮ ﱂ ﻳـﺄﺕ
ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﻗﺘﻠﻪ ﻛﺎﳌﺮﺃﺓ ﻭﺍﻟﺼﱯ ،ﻭﺍﻵﺧﺮﻭﻥ ﻗﺎﻟﻮﺍ ﺍﻷﺻﻞ ﻋﺪﻡ ﺍﻟﻘﺘﻞ ﻗﺼﺪﺍﹰ ،ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣـﺎ
ﺃﺻﺎﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻫﺆﻻﺀ ﺑﻐﲑ ﻗﺼﺪ ﻻ ﺣﺮﺝ ﻓﻴﻪ ،ﻭﺍﺣﺘﺞ ﺍﳉﻤﻬﻮﺭ ﲝﺪﻳﺚ ﺣﻨ ﹶﻈﹶﻠ ﹶﺔ ﺍﹾﻟﻜﹶﺎِﺗﺐِ،
ﺖ ﻫـ ِﺬ ِﻩ
ﺱ ﻋﹶﻠﻴﻬﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻣﺎ ﻛﹶﺎﻧ
ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﻓِﻲ ﹶﻏﺰﺍﺓٍ ،ﹶﻓ ﻤ ﺮ ﺑِﺎﻣ ﺮﹶﺃ ٍﺓ ﻣ ﹾﻘﺘﻮﹶﻟ ٍﺔ ﻭﺍﻟﻨﺎ
ِﻟﺘﻘﹶﺎِﺗﻞﹶ ،ﹶﺃ ﺩ ِﺭ ﻙ ﺧﺎِﻟﺪﺍ ،ﹶﻓ ﹸﻘ ﹾﻞ ﹶﻟ ﻪ :ﻟﹶﺎ ﺗ ﹾﻘﺘ ﹾﻞ ﹸﺫ ﺭﻳﺔﹰ ،ﻭﻟﹶﺎ ﻋﺴِﻴﻔﹰﺎ«.١٩
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝ » :ﹶﻻ ﺗ ﻤﻨﻮﺍ .٢ﻻ ﻳﺸﻜﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺻِﺒﺮﻭﺍ« ٢٠ﻷﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﻌﻨﻴﲔ :ﺃﻭﻻﳘﺎ :ﲤﲏ ﺍﻟﻘﺘـﺎﻝ ،ﻭﻫـﺬﺍ ِﻟﻘﹶﺎ َﺀ ﺍﻟ ﻌ ﺪﻭ ،ﹶﻓِﺈﺫﹶﺍ ﹶﻟﻘِﻴﺘﻤﻮ ﻫ ﻢ ﻓﹶﺎ
ﻳﺴﺘﻠﺰﻡ ﻭﺟﻮﺑﹰﺎ ﻗﺪﺭﻳﹰﺎ ﻭﻫﻮ ﲤﲏ ﺳﺒﺒﻪ ﻭﺫﻟﻚ ﳌﺎ ﻳﺘﻤﲎ ﺑﻌﺾ ﺍﺎﻫﺪﻳﻦ ﺍﻟﻐﻨﻴﻤﺔ ،ﺃﻭ ﻟﺮﻏﺒﺔ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻘﺘﺎﻝ،
ﺿ ﻲﻭﻗﺪ ﻧﺒﻪ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺣﺪﻳﺚ ﻓﺘﺢ ﺧﻴﱪ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﺣﺎ ِﺯﻡٍ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﺳ ﻬ ﹲﻞ ﺭ ِ
ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻳ ﻌﻨِﻲ ﺍﺑ ﻦ ﺳ ﻌﺪٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮ ﻡ ﺧﻴﺒ ﺮ» :ﹶﻟﹸﺄ ﻋ ِﻄﻴ ﻦ ﺍﻟﺮﺍﻳ ﹶﺔ ﹶﻏﺪﺍ ﺭ ﺟﻠﹰﺎ ﻳ ﹾﻔﺘ ﺢ ﻋﻠﹶﻰ ﻳ ﺪﻳـﻪِ،
ﺱ ﹶﻟﻴﹶﻠﺘ ﻬ ﻢ ﹶﺃﻳ ﻬ ﻢ ﻳ ﻌﻄﹶﻰ ،ﹶﻓ ﻐ ﺪﻭﺍ ﹸﻛﱡﻠ ﻬ ﻢ ﻳ ﺮﺟﻮﻩ ،ﹶﻓﻘﹶﺎ ﹶﻝ:
ﺕ ﺍﻟﻨﺎ
ﺤﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ« ،ﹶﻓﺒﺎ
ﺐ ﺍﻟﻠﱠ ﻪ ﻭ ﺭﺳﻮﹶﻟﻪ ،ﻭﻳ ِ
ﺤ
ﻳ ِ
ﺼ ﻖ ﻓِﻲ ﻋﻴﻨﻴ ِﻪ ﻭ ﺩﻋﺎ ﹶﻟﻪ ،ﹶﻓﺒ ﺮﹶﺃ ﹶﻛﹶﺄ ﹾﻥ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﺑ ِﻪ ﻭﺟـﻊ ،ﹶﻓﹶﺄ ﻋﻄﹶـﺎ ﻩ ﺸﺘﻜِﻲ ﻋﻴﻨﻴﻪِ ،ﹶﻓﺒ »ﹶﺃﻳ ﻦ ﻋِﻠﻲ؟« ،ﹶﻓﻘِﻴ ﹶﻞ ﻳ
ﻚ ﺣﺘﻰ ﺗﻨ ِﺰ ﹶﻝ ِﺑﺴﺎ ﺣِﺘ ِﻬﻢ ،ﹸﺛ ﻢ ﺍ ﺩ ﻋﻬـ ﻢ ِﺇﻟﹶـﻰﹶﻓﻘﹶﺎ ﹶﻝ :ﺃﹸﻗﹶﺎِﺗﹸﻠ ﻬ ﻢ ﺣﺘﻰ ﻳﻜﹸﻮﻧﻮﺍ ِﻣﹾﺜﹶﻠﻨﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ» :ﺍﻧ ﹸﻔ ﹾﺬ ﻋﻠﹶﻰ ِﺭ ﺳِﻠ
ﻚ ﺣ ﻤ ﺮ
ﻚ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ
ﻚ ﺭ ﺟﻠﹰﺎ ﺧﻴ ﺮ ﹶﻟ ﻱ ﺍﻟﱠﻠ ﻪ ِﺑ
ﺐ ﻋﹶﻠﻴ ِﻬﻢ ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﹶﻟﹶﺄ ﹾﻥ ﻳ ﻬ ِﺪ
ﺠ
ﻼﻡِ ،ﻭﹶﺃ ﺧِﺒ ﺮ ﻫ ﻢ ِﺑﻤﺎ ﻳ ِ
ﺍ ِﻹ ﺳ ﹶ
ﺍﻟﻨ ﻌ ِﻢ« ٢١ﻓﻬﺬﺍ ﻣﻦ ﻫﺬﺍ ،ﻭﻫﻮ ﻳﺒﲔ ﺳﺒﺐ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ،ﻷﻥ ﲤﲏ ﺍﻟﻘﺘﺎﻝ ﻳﻌﲏ ﲤﲏ ﻋـﺪﻡ ﺇﺳـﻼﻣﻬﻢ
ﻭﺇﺳﻼﻣﻬﻢ ﺧﲑ ﻭﺃﻋﻈﻢ ﻣﻦ ﻏﻨﺎﺋ ﻢ ﳚﻨﻮﺎ .ﻭﺛﺎﻧﻴﻬﻤﺎ :ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ )ﺍﻟﻨﻬﻲ ﻋﻦ ﲤﲏ ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ( ﺇﳕـﺎ
ﻗﻴﻞ ﰲ ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ ﻛﻤﺎ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺗﻪ ،ﻭﻣﺎ ﻓﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ﻓﻴﻬﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ
ﻛﺮﺍﻫﻴﺔ )ﻭﻫﻮ ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ( ﻟﻘﺎﺀ ﻗﺮﻳﺶ ﻭﻣﻦ ﻣﻌﻬﺎ ﻣﻦ ﻏﻄﻔﺎﻥ ﻭﺛﻘﻴﻒ ﻭﺍﻷﻋﺮﺍﺏ ،ﻓﻜﻮﻧﻪ ﱂ ﳜﺮﺝ
ﺇﻟﻴﻬﻢ ﺑﻞ ﲢﺼﻦ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺣﻔﺮ ﺣﻮﳍﺎ ﺍﳋﻨﺪﻕ ،ﻭﱂ ﻳﻨـﺰﻝ ﺇﻟﻴﻬﻢ ﺃﺑﺪﹰﺍ ﺧﻼﻝ ﻣﺪﺓ ﺍﳊﺼﺎﺭ ﺑـﻞ ﻛـﺎﻥ
ﻋﻤﻠﻪ ﻣﻨﻌﻬﻢ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻛﻞ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﺇﳕﺎ ﻫﻮ ﺇﺭﺷﺎﺩ ﺇﻣﺎﻡ ﰲ ﺍﺧﺘﻴﺎﺭ ﺧﲑ ﺍﻟﻔﻌﻠـﲔ
ﰲ ﺭﺩ ﻋﺪﻭﺍﻥ ﺍﻷﺣﺰﺍﺏ ،ﻭﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺸﻮﺭﻯ ﻛﻤﺎ ﻭﻗﻊ ﰲ ﺃﺣﺪ ،ﺃﳜﺮﺝ ﺇﻟﻴﻬﻢ ﺃﻡ ﻳﺘﺤﺼﻦ ﰲ ﺍﳌﺪﻳﻨﺔ؟
- ١٩ﺬﻳﺐ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ) (٣ - ١ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )) ( ٤٧٩١)(٣٣٦ /٢ﺻﺤﻴﺢ(
- ٢٠ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ - ١٠٩٦ - ٣٠٢٦(٣٨٩ :ﻣﻌﻠﻘﺎ ﻫﻨﺎ ]ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ﺑﺎﺏ
ﻛﺮﺍﻫﺔ ﲤﲏ ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ ﺭﻗﻢ [١٧٤١
) - ٢١ﺥ( ٣٠٠٩ﻭ)ﻡ( (٢٤٠٦) - ٣٤
١٦
ﻓﺎﺧﺘﺎﺭ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﺍﳋﺮﻭﺝ ،٢٢ﻭﰲ ﺍﻷﺣﺰﺍﺏ ﺍﺧﺘﺎﺭ ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻭﻗﺎﻝ) :ﻻ ﺗﺘﻤﻨﻮﺍ ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ( ﻭﺫﻟﻚ
ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺧﲑ ﺍﻷﻣﺮﻳﻦ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ .ﻭﺍﻷﻣﺮ ﻭﺍﷲ ﺃﻋﻠﻢ ﻻ ﳜﺮﺝ ﻋﻦ ﻫـﺬﻳﻦ ﺍﻟﻘـﻮﻟﲔ،
ﻭﻗﻴﻠﺖ ﺃﻗﻮﺍﻝ ﺃﺧﺮﻯ ﺃﺭﺍﻫﺎ ﺿﻌﻴﻔﺔ .ﻭﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻋﻨﺪﻱ ﺃﻗﻮﻯ ﻭﺃﻣﱳ ،ﻭﺍﻟﺴﺒﺐ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﻢ ﺃﻋﻠﻢ
ﲟﻌﲎ ﺍﳊﺪﻳﺚ ﻛﺎﻧﻮﺍ ﳛﺘﺠﻮﻥ ﺑﺎﳊﺪﻳﺚ ﺑﻌﻤﻮﻡ ﻟﻔﻈﻪ ،ﻧﺎﻫﲔ ﻋﻦ ﲤﲏ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﻣﺴﲑﻢ ﺇﻟﻴـﻪ ،ﻭﺫﻟـﻚ
ﺇﻗﺘﺪﺍ ًﺀ ﺑﺮﺳﻮﻝ ﺍﷲ ﻓﻔﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻥ ﺍﻟﺼﺤﺎﰊ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺃﻭﰱ ﻛﺘﺐ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ
ﺣﲔ ﺳﺎﺭ ﺇﱃ ﺍﳊﺮﻭﺭﻳﺔ ﳜﱪﻩ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺃﻳﺎﻣﻪ ﺍﻟﱵ ﻟﻘﻲ ﻓﻴﻬﺎ ﺍﻟﻌﺪﻭ ﻳﻨﺘﻈﺮ ﺣﱴ ﺇﺫﺍ
ﻣﺎﻟﺖ ﺍﻟﺸﻤﺲ ﻗﺎﻡ ﻓﻴﻬﻢ ﻓﻘﺎﻝ) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻻﺗﺘﻤﻨﻮﺍ ﻟﻘﺎﺀ ﺍﻟﻌﺪﻭ ﻭﺍﺳﺄﻟﻮﺍ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻓـﺈﺫﺍ ﻟﻘﻴﺘﻤـﻮﻫﻢ
ﻓﺎﺻﱪﻭﺍ ،ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﳉﻨﺔ ﲢﺖ ﻇﻼﻝ ﺍﻟﺴﻴﻮﻑ( ﻭﻓﻴﻪ ﺑﻠﻔﻆ ﺁﺧﺮ) :ﺩﻋﺎ ﻋﻠﻰ ﺍﻷﺣﺰﺍﺏ( .ﻭﺍﷲ ﺃﻋﻠﻢ.
.٣ﺍﳊﺪﻳﺚ ﻏﻴﻆ ﻷﻋﺪﺍﺀ ﺍﷲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﺍﳌﺒﻐﻀﲔ ﻟﺸﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ،ﻓﺈﻥ ﺃﻋﻈﻢ ﻧﻜﲑﻫﻢ ﺍﻟﻴﻮﻡ ﻋﻠـﻰ
ﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﺪﺍﻋﲔ ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻫﻮ ﻗﻮﳍﻢ ﺇﻥ ﻫﺆﻻﺀ ﳛﻜﻤﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﲟﺎ ﻫﻮ ﺣـﻖ ﷲ ﺗﻌـﺎﱃ،
ﻭﺃﻃﻠﻖ ﺑﻌﻀﻬﻢ ﻭﺻﻔﻨﺎ ﺑﺄﻧﻨﺎ -ﺳﻜﺮﺗﺎﺭﻳﺎ ﺍﻟﻘﻴﺎﻣﺔ -ﺃﻱ ﻳﻘﻮﻣﻮﻥ ﰲ ﺍﻷﺭﺽ ﲟﺎ ﻫﻮ ﺣﻖ ﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ،
ﻭﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﻏﻴﻈﻬﻢ ،ﻭﺍﳊﺪﻳﺚ ﺣﺠﺔ ﳍﺆﻻﺀ ﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺫﻟﻚ ﺃـﻢ ﻳﻔﻌﻠـﻮﻥ ﰲ ﺍﳌﺸـﺮﻛﲔ
ﺍﻟﺮﺍﻓﻀﲔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻫﻮ ﻣﻘﺪﻣﺔ ﳌﺎ ﺳﻴﻔﻌﻞ ﺍﷲ ﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻬﻢ ﺳﻴﻌﺬﺑﻮﻢ ﺑﻘﺘﻠـﻬﻢ ﻭﺃﺧـﺬ
ﺃﻣﻮﺍﳍﻢ ﻷﻣﺮ ﺍﷲ ﳍﻢ ﺑﺬﻟﻚ ،ﻭﺍﻟﺬﻱ ﻓﻮﺿﻬﻢ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ﻫﻮ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻗﹶﺎِﺗﻠﹸﻮ ﻫ ﻢ ﻳ ﻌ ﱢﺬﺑ ﻬ ﻢ ﺍﻟﻠﱠـ ﻪ
ﲔ { ]ﺍﻟﺘﻮﺑـﺔ ،[١٤ :ﻭﻛﻤـﺎ ﻭﺭﺩ ﰲ ﺻﺪﻭ ﺭ ﹶﻗ ﻮ ٍﻡ ﻣـ ﺆ ِﻣِﻨ
ﻒ
ﺸ ِ
ﺼ ﺮ ﹸﻛ ﻢ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﻳ
ﺨ ِﺰ ِﻫ ﻢ ﻭﻳﻨ
ِﺑﹶﺄﻳﺪِﻳ ﹸﻜ ﻢ ﻭﻳ
ﺕ ﻳ ﻮ ٍﻡ ﻓِﻲ ﺧ ﹾﻄﺒِﺘ ِﻪ" : ﷲ ،- -ﻗﹶﺎ ﹶﻝ ﺫﹶﺍ ﺽ ﺑﻦِ ِﺣﻤﺎ ٍﺭ ﺍﹾﻟ ﻤﺠﺎ ِﺷ ِﻌﻲ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋ ﻦ ِﻋﻴﺎ ِ
ﺤ ﹾﻠﺘ ﻪ ﻋﺒﺪﺍ ﺣﻠﹶـﺎﻝﹲ ،ﻭِﺇﻧـﻲ ﹶﺃﻟﹶﺎ ِﺇ ﱠﻥ ﺭﺑﻲ ﹶﺃ ﻣ ﺮﻧِﻲ ﹶﺃ ﹾﻥ ﹸﺃ ﻋﱢﻠ ﻤ ﹸﻜ ﻢ ﻣﺎ ﺟ ِﻬ ﹾﻠﺘﻢِ ،ﻣﻤﺎ ﻋﱠﻠ ﻤﻨِﻲ ﻳ ﻮﻣِﻲ ﻫﺬﹶﺍ ،ﹸﻛ ﱡﻞ ﻣﺎ ٍﻝ ﻧ
ﺖ
ﺖ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﹶﺃ ﺣﹶﻠ ﹾﻠ ﲔ ﻓﹶﺎ ﺟﺘﺎﹶﻟﺘ ﻬ ﻢ ﻋ ﻦ ﺩِﻳِﻨ ِﻬﻢ ،ﻭ ﺣ ﺮ ﻣ ﺸﻴﺎ ِﻃ ﺖ ِﻋﺒﺎﺩِﻱ ﺣﻨﻔﹶﺎ َﺀ ﹸﻛﱠﻠ ﻬﻢ ،ﻭِﺇﻧ ﻬ ﻢ ﹶﺃﺗ ﺘ ﻬ ﻢ ﺍﻟ ﺧﹶﻠ ﹾﻘ
ﷲ ﻧ ﹶﻈ ﺮ ِﺇﻟﹶﻰ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟﹶﺄ ﺭﺽِ ،ﹶﻓ ﻤ ﹶﻘﺘ ﻬ ﻢ ﻋـ ﺮﺑ ﻬ ﻢ
ﺸ ِﺮﻛﹸﻮﺍ ﺑِﻲ ﻣﺎ ﹶﻟ ﻢ ﹸﺃﻧ ِﺰﻝﹾ ِﺑ ِﻪ ﺳ ﹾﻠﻄﹶﺎﻧﺎ ،ﻭِﺇ ﱠﻥ ﺍ َ ﹶﻟ ﻬﻢ ،ﻭﹶﺃ ﻣ ﺮﺗ ﻬ ﻢ ﹶﺃ ﹾﻥ ﻳ
ﻚ ِﻛﺘﺎﺑﺎ ﻟﹶـﺎ ﺖ ﻋﹶﻠﻴ ﻚ ﻭﹶﺃﺑﺘِﻠ ﻲ ِﺑﻚ ،ﻭﹶﺃﻧ ﺰﹾﻟ
ﻚ ِﻟﹶﺄﺑﺘِﻠﻴ
ﺠ ﻤ ﻬﻢ ،ﺇِﻟﱠﺎ ﺑﻘﹶﺎﻳﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎﺏِ ،ﻭﻗﹶﺎ ﹶﻝِ :ﺇﻧﻤﺎ ﺑ ﻌﹾﺜﺘ ﻭ ﻋ
ﺏ ِﺇﺫﹰﺍ ﻳﹾﺜﹶﻠﻐـﻮﺍ ﺭﹾﺃﺳِـﻲ
ﺖ :ﺭ ﻕ ﹸﻗ ﺮﻳﺸﺎ ،ﹶﻓ ﹸﻘ ﹾﻠ ﷲ ﹶﺃﻣ ﺮﻧِﻲ ﹶﺃ ﹾﻥ ﹸﺃ ﺣ ﺮ
ﺴﹸﻠ ﻪ ﺍﹾﻟﻤﺎﺀُ ،ﺗ ﹾﻘ ﺮ ﺅ ﻩ ﻧﺎِﺋﻤﺎ ﻭﻳ ﹾﻘﻈﹶﺎﻥﹶ ،ﻭِﺇ ﱠﻥ ﺍ َ
ﻳ ﻐ ِ
ﺚ
ﺴﻨﻨ ِﻔ ﻖ ﻋﹶﻠﻴـﻚ ،ﻭﺍﺑﻌـ ﹾ
ﺨ ﺮﺟﻮﻙ ،ﻭﺍ ﹾﻏ ﺰ ﻫ ﻢ ﻧ ﻐ ِﺰﻙ ،ﻭﹶﺃﻧ ِﻔ ﻖ ﹶﻓ ﺨ ِﺮ ﺟ ﻬ ﻢ ﹶﻛﻤﺎ ﺍ ﺳﺘ
ﹶﻓﻴ ﺪﻋﻮ ﻩ ﺧﺒ ﺰﺓﹰ ،ﻗﹶﺎ ﹶﻝ :ﺍ ﺳﺘ
٢٣
ﻚ ﻣ ﻦ ﻋﺼﺎ ﻙ"...
ﺴ ﹰﺔ ِﻣﹾﺜﹶﻠﻪ ،ﻭﻗﹶﺎِﺗ ﹾﻞ ِﺑ ﻤ ﻦ ﹶﺃﻃﹶﺎ ﻋ
ﺚ ﺧ ﻤ
ﺟﻴﺸﺎ ﻧﺒ ﻌ ﹾ
- ٢٢ﻗﻠﺖ :ﻟﻘﺪ ﺍﺧﺘﺎﺭ ﺍﻟﻨﱯ ﺭﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ ﻭﺃﺧﺬ ﺑﻪ ﺑﺎﻟﺮﻏﻢ ﺃﻧﻪ ﳜﺎﻟﻒ ﺭﺃﻳﻪ ﰲ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﳌﺪﻳﻨﺔ
- ٢٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٨٦٥) - ٦٣ (٢١٩٧ /٤
]ﺵ )ﻛﻞ ﻣﺎﻝ ﳓﻠﺘﻪ ﻋﺒﺪﺍ ﺣﻼﻝ( ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﺃﻱ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻛﻞ ﻣﺎﻝ ﺍﱁ ﻭﻣﻌﲎ ﳓﻠﺘﻪ ﺃﻋﻄﻴﺘﻪ ﺃﻱ ﻛﻞ ﻣﺎﻝ ﺃﻋﻄﻴﺘﻪ ﻋﺒـﺪﺍ ﻣـﻦ
ﻋﺒﺎﺩﻱ ﻓﻬﻮ ﻟﻪ ﺣﻼﻝ ﻭﺍﳌﺮﺍﺩ ﺇﻧﻜﺎﺭ ﻣﺎ ﺣﺮﻣﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻟﺴﺎﺋﺒﺔ ﻭﺍﻟﻮﺻﻴﻠﺔ ﻭﺍﻟﺒﺤﲑﺓ ﻭﺍﳊﺎﻣﻲ ﻭﻏﲑ ﺫﻟﻚ ﻭﺃـﺎ ﱂ ﺗﺼـﺮ ﺣﺮﺍﻣـﺎ
ﺑﺘﺤﺮﳝﻬﻢ ﻭﻛﻞ ﻣﺎﻝ ﻣﻠﻜﻪ ﺍﻟﻌﺒﺪ ﻓﻬﻮ ﻟﻪ ﺣﻼﻝ ﺣﱴ ﻳﺘﻌﻠﻖ ﺑﻪ ﺣﻖ )ﺣﻨﻔﺎﺀ ﻛﻠﻬﻢ( ﺃﻱ ﻣﺴﻠﻤﲔ ﻭﻗﻴﻞ ﻃﺎﻫﺮﻳﻦ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻭﻗﻴﻞ ﻣﺴﺘﻘﻴﻤﲔ
ﻣﻨﻴﺒﲔ ﻟﻘﺒﻮﻝ ﺍﳍﺪﺍﻳﺔ )ﻓﺎﺟﺘﺎﻟﺘﻬﻢ( ﻫﻜﺬﺍ ﻫﻮ ﰲ ﻧﺴﺦ ﺑﻼﺩﻧﺎ ﻓﺎﺟﺘﺎﻟﺘﻬﻢ ﻭﻛﺬﺍ ﻧﻘﻠﻪ ﺍﻟﻘﺎﺿﻲ ﻋﻦ ﺭﻭﺍﻳﺔ ﺍﻷﻛﺜﺮﻳﻦ ﺃﻱ ﺍﺳﺘﺨﻔﻮﻫﻢ ﻓﺬﻫﺒﻮﺍ ﻢ
ﻭﺃﺯﺍﻟﻮﻫﻢ ﻋﻤﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻭﺟﺎﻟﻮﺍ ﻣﻌﻬﻢ ﰲ ﺍﻟﺒﺎﻃﻞ ﻭﻗﺎﻝ ﴰﺮ ﺍﺟﺘﺎﻝ ﺍﻟﺮﺟﻞ ﺍﻟﺸﻲﺀ ﺫﻫﺐ ﺑﻪ ﻭﺍﺟﺘﺎﻝ ﺃﻣﻮﺍﳍﻢ ﺳﺎﻗﻬﺎ ﻭﺫﻫﺐ ﺎ )ﻓﻤﻘﺘـﻬﻢ(
١٧
ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﳌﺸﺮﻛﲔ ﺍﳌﻌﺮﺿﲔ ﺑﺄﻥ ﻗﻀﻴﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻠﺸﺮﺍﺋﻊ ﻫﻲ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺭﺑﻪ ﻭﻻ
ﳛﻖ ﻟﻠﻌﺒﺎﺩ ﳏﺎﺳﺒﺘﻬﻢ ﻋﻠﻴﻬﺎ ﻓﻬﺬﺍ ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺑﻪ ﻳﺪﻳﻨﻮﻥ ،ﻭﺃﻣﺎ ﻣﺎ ﻳﺪﻳﻦ ﺑﻪ ﺍﳌﺴﻠﻢ ﺍﳌﻨﻘﺎﺩ ﳊﻜـﻢ ﺍﷲ ﺃﻥ
ﻗﻀﻴﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻠﺸﺮﺍﺋﻊ ﻫﻲ ﺣﻖ ﷲ ﺃﻣﺮ ﺍﷲ ﻋﺒﺎﺩﻩ ﺑﺈﻗﺎﻣﺘﻬﺎ ﰲ ﺃﻧﻔﺴـﻬﻢ ﻭﺇﻗﺎﻣﺘـﻬﺎ ﰲ
ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﻋﻮﺓ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻓﺈﻥ ﺃﺻﺮﻭﺍ ﻋﻠﻰ ﺍﻹﺑﺎﺀ ﻭﺍﻹﺳﺘﻜﺒﺎﺭ ﻗﻮﺗﻠﻮﺍ ﻋﻠﻴﻬﺎ ﰒ ﻋﺬﺑﻮﺍ ﺣﱴ ﻳﻨﻘﺎﺩﻭﺍ،
ﻭﻻ ﻳﻀﺮﻫﻢ ﻗﻮﻝ ﻫﺆﻻﺀ ﺍﳌﻼﻋﲔ ﺃﻥ ﻫﺬﺍ ﳐﺎﻟﻒ ﳊﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻮﺍﻋﺪ ﺍﻟﻌﺼﺮ ﻓﺈﻥ ﺩﻳﻦ ﺍﷲ ﻻ ﻳﻘـﺪﻡ
ﻋﻠﻴﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺰﺑﺎﻻﺕ ﻭﺍﻟﻌﺠﺐ ﻣﻦ ﺑﻌﺾ ﺍﳌﻔﺘﻮﻧﲔ ﻣﻦ ﺩﻋﺎﺓ ﺍﻹﺳﻼﻡ -ﺯﻋﻤـﻮﺍ -ﻳﻘﻴﻤـﻮﻥ ﻫـﺬﻩ
ﺍﻷﺣﻜﺎﻡ ﻭﺍﻷﻗﻮﺍﻝ ﰲ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳋﺼﻮﻣﺎﺕ ﺍﳊﺎﺻﻠﺔ ﺑﲔ ﺍﳌﻠﺤﺪﻳﻦ ﻣﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ.
ﻓﺈﻥ ﻗﻴﻞ ﻟﻠﻤﺠﺎﻫﺪ ﻣﻦ ﺧﻮﻟﻚ ﻭﹶﻓﻮﺿﻚ ﻟﻘﺘﻠﻲ ﻭﺃﺧﺬ ﻣﺎﱄ ﺑﺴﺒﺐ ﻣﺎ ﺑﻴﲏ ﻭﺑﲔ ﺍﷲ ﻗﻴﻞ ﻟﻪ :ﺇﻥ ﺍﷲ ﺃﻣﺮﱐ
ﺑﺬﻟﻚ ﻭﻟﻮ ﱂ ﺃﻓﻌﻞ ﻟﻜﻨﺖ ﻣﺜﻠﻚ ﰲ ﺍﻟﻌﺼﻴﺎﻥ ،ﻭﱂ ﺃ ﺭ ﻏﻴﻈﹰﺎ ﰲ ﻗﻠﻮﺏ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﺪﻋﺎﺓ ﲟﺜﻞ
ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ ،ﺇﺫ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﳊﺴﺪ ﺍﻹﺑﻠﻴﺴﻲ ﺃﻥ ﺍﻟﺪﻋﺎﺓ ﻭﺍﺎﻫﺪﻳﻦ ﻳﻜِﻠﻮﻥ ﻣﺴﺘﻨﺪ ﺃﻓﻌﺎﳍﻢ ﷲ ﻭﺍﻹﺳﻼﻡ
ﻭﻟﻴﺲ ﳍﻢ ﻫ ﻢ ﺇﻻ ﺯﺑﺎﻻﺕ ﻳﻌﺮﻓﻮﻥ ﺻﻐﺎﺭﻫﺎ ﻭﺣﻘﺎﺭﺎ.
.٤ﰲ ﺍﳊﺪﻳﺚ ﺑﻴﺎﻥ ﻫﻮﺍﻥ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻫﻮ ﻫﻮﺍﻢ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﺓ ﺇﻥ ﱂ ﻳﺴﻠﻤﻮﺍ ﻟـﻪ،
ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺧﻠﻖ ﺍﳋﻠﻖ ﻟﻴﻌﺒﺪﻭﻩ ﻭﻳﻄﻴﻌﻮﺍ ﺭﺳﻠﻪ ﻭﻳﻨﻘﺎﺩﻭﺍ ﻷﻣﺮﻩ ،ﻓﺈﻥ ﱂ ﳛﺼﻞ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﱂ ﻳﻜـﻦ
ﻟﻮﺟﻮﺩﻫﻢ ﺃﳘﻴﺔ ﺗﺮﻋﻰ ﺃﻭ ﺗﺼﺎﻥ ،ﺑﻞ ﻫﻢ ﻫﺒﺎﺀ ﻻ ﻗﻴﻤﺔ ﻟﻪ ،ﻓﻤﺎ ﺃﻫﻮﻥ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣـﻦ ﻏـﲑ
ﺇﺳﻼﻡ ﻟﻪ ،ﺇﺫ ﻻ ﻗﻴﻤﺔ ﳍﻢ ﻭﻻ ﻷﺑﺪﺍﻢ ﻭﻻ ﻷﻣﻮﺍﳍﻢ ﻭﻻ ﳌﻠﻜﻬﻢ ﻭﻻ ﻟﺴﻠﻄﺎﻢ ،ﺑـﻞ ﺇﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ﻳﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻟﻴﺬﻳﻘﻮﻫﻢ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺃﻥ ﻳﺼﲑﻭﺍ ﺇﱃ ﻋﺬﺍﺏ ﺍﷲ ﺍﻵﺧﺮﺓ ،ﻭﺃﻣـﺎ
ﺩﻋﺎﻭﻯ ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﺃﻥ ﺍﳊﻘﻮﻕ ﻭﺍﺣﺪﺓ ﺑﲔ ﻋﺒﺎﺩ ﺍﷲ ﻭﺍﳌﺸﺮﻛﲔ ﻓﻬﻲ ﻣﻦ ﺩﻋﺎﻭﻯ ﺇﺑﻠﻴﺲ ﻭﺍﷲ ﻳﻘـﻮﻝ:
ﺤ ﹸﻜﻤﻮ ﹶﻥ )] {(٣٦ﺍﻟﻘﻠﻢ [٣٦ ،٣٥ :ﻓﻤﺎ ﻳﻘﺎﻝﻒ ﺗ
ﲔ ) (٣٥ﻣﺎ ﹶﻟ ﹸﻜ ﻢ ﹶﻛﻴ
ﺠ ِﺮ ِﻣ
ﲔ ﻛﹶﺎﹾﻟ ﻤ
ﺴِﻠ ِﻤ
ﺠ ﻌ ﹸﻞ ﺍﹾﻟ ﻤ
}ﹶﺃﹶﻓﻨ
ﺇﻥ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﳏﺘﺮﻣﺔ ﺑﺬﺍﺎ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﻟﺪﻳﻨﻬﺎ ﺇﻥ ﻫﻮ ﺇﻻ ﻫﺮﺍﺀ ﻛﻼﻡ ﻳﱪﺅ ﻣﻨﻪ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳـﱪﺃ
ﻣﻨﻪ ﺍﳌﺆﻣﻨﻮﻥ ،ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ﻣﻌﺘﺮﺿﹰﺎ ﻋﻠﻰ ﺷﺮﻉ ﺍﷲ ﺑﻘﺪﺭﻩ :ﻓﻠ ﻢ ﺧﻠﻖ ﺍﷲ ﺍﻟﻜﻔـﺮﺓ ﺇﺫﺍﹰ؟ ﻓﻴﻘـﺎﻝ :ﺇﻥ ﺍﷲ
ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺒﺘﻠﻴﻪ ﰲ ﺑﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ،ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻛﻤﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ:
ﻚ ﺍﻟ ﺪﻣﺎ َﺀ
ﺴ ِﻔ
ﺴ ﺪ ﻓِﻴﻬﺎ ﻭﻳ
ﺠ ﻌ ﹸﻞ ﻓِﻴﻬﺎ ﻣ ﻦ ﻳ ﹾﻔ ِ
ﺽ ﺧﻠِﻴ ﹶﻔ ﹰﺔ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﺗ
ﻚ ِﻟ ﹾﻠ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ِﺇﻧﻲ ﺟﺎ ِﻋ ﹲﻞ ﻓِﻲ ﺍﻟﹾﹶﺄ ﺭ ِ
} ﻭِﺇﺫﹾ ﻗﹶﺎ ﹶﻝ ﺭﺑ
ﻚ ﻗﹶﺎ ﹶﻝ ِﺇﻧﻲ ﹶﺃ ﻋﹶﻠ ﻢ ﻣﺎ ﻟﹶﺎ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ { ]ﺍﻟﺒﻘﺮﺓ [٣٠ :ﻭﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃِ} :ﺇﻧـﺎ ﺱ ﹶﻟ
ﺤ ﻤ ِﺪ ﻙ ﻭﻧ ﹶﻘ ﺪ ﺴﺒ ﺢ ِﺑ
ﺤ ﻦ ﻧ
ﻭﻧ
ﺍﳌﻘﺖ ﺃﺷﺪ ﺍﻟﺒﻐﺾ ﻭﺍﳌﺮﺍﺩ ﺬﺍ ﺍﳌﻘﺖ ﻭﺍﻟﻨﻈﺮ ﻣﺎ ﻗﺒﻞ ﺑﻌﺜﺔ ﺭﺳﻮﻝ ﺍﷲ ) - -ﺇﻻ ﺑﻘﺎﻳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ( ﺍﳌﺮﺍﺩ ﻢ ﺍﻟﺒﺎﻗﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻤﺴﻚ
ﺑﺪﻳﻨﻬﻢ ﺍﳊﻖ ﻣﻦ ﻏﲑ ﺗﺒﺪﻳﻞ )ﺇﳕﺎ ﺑﻌﺜﺘﻚ ﻷﺑﺘﻠﻴﻚ ﻭﺃﺑﺘﻠﻲ ﺑﻚ( ﻣﻌﻨﺎﻩ ﻷﻣﺘﺤﻨﻚ ﲟﺎ ﻳﻈﻬﺮ ﻣﻨﻚ ﻣﻦ ﻗﻴﺎﻣﻚ ﲟﺎ ﺃﻣﺮﺗﻚ ﺑﻪ ﻣﻦ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳـﺎﻟﺔ
ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳉﻬﺎﺩ ﰲ ﺍﷲ ﺣﻖ ﺟﻬﺎﺩﻩ ﻭﺍﻟﺼﱪ ﰲ ﺍﷲ ﺗﻌﺎﱃ ﻭﻏﲑ ﺫﻟﻚ ﻭﺃﺑﺘﻠﻲ ﺑﻚ ﻣﻦ ﺃﺭﺳﻠﺘﻚ ﺇﻟﻴﻬﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻈﻬﺮ ﺇﳝﺎﻧﻪ ﻭﳜﻠﺺ ﰲ
ﻃﺎﻋﺘﻪ ﻭﻣﻦ ﻳﺘﺨﻠﻒ ﻭﻳﻨﺎﺑﺬ ﺑﺎﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﻜﻔﺮ ﻭﻣﻦ ﻳﻨﺎﻓﻖ )ﻛﺘﺎﺑﺎ ﻻ ﻳﻐﺴﻠﻪ ﺍﳌﺎﺀ( ﻣﻌﻨﺎﻩ ﳏﻔﻮﻅ ﰲ ﺍﻟﺼﺪﻭﺭ ﻻ ﻳﺘﻄﺮﻕ ﺇﻟﻴﻪ ﺍﻟﺬﻫﺎﺏ ﺑﻞ ﻳﺒﻘـﻰ
ﻋﻠﻰ ﳑﺮ ﺍﻟﺰﻣﺎﻥ )ﺇﺫﺍ ﻳﺜﻠﻐﻮﺍ ﺭﺃﺳﻲ( ﺃﻱ ﻳﺸﺪﺧﻮﻩ ﻭﻳﺸﺠﻮﻩ ﻛﻤﺎ ﻳﺸﺪﺥ ﺍﳋﺒﺰ ﺃﻱ ﻳﻜﺴﺮ )ﻧﻐﺰﻙ( ﺃﻱ ﻧﻌﻴﻨﻚ
١٨
ﺴﺒِﻴ ﹶﻞ ِﺇﻣﺎ ﺷـﺎ ِﻛﺮﺍ ﻭِﺇﻣـﺎ
ﺼﲑﺍ )ِ (٢ﺇﻧﺎ ﻫﺪﻳﻨﺎ ﻩ ﺍﻟ
ﺠ ﻌ ﹾﻠﻨﺎ ﻩ ﺳﻤِﻴﻌﺎ ﺑ ِ
ﺝ ﻧﺒﺘﻠِﻴ ِﻪ ﹶﻓ
ﺧﹶﻠ ﹾﻘﻨﺎ ﺍﹾﻟِﺈﻧﺴﺎ ﹶﻥ ِﻣ ﻦ ﻧ ﹾﻄ ﹶﻔ ٍﺔ ﹶﺃ ﻣﺸﺎ ٍ
ﹶﻛﻔﹸﻮﺭﺍ )] {(٣ﺍﻹﻧﺴﺎﻥ.[٣ ،٢ :
ﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﳊـﺐ ﰲ ﻭﺇﻥ ﻣﻦ ﺍﺑﺘﻼﺀ ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﻫﻮ ﻣﻌﺎﺩﺍﺓ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻴﺘﻢ ﳍﻢ ﲤﺎﻡ ﺣ
ﺍﷲ ،ﻭﻫﺬﺍ ﻻﻳﻘﻊ ﺇﻻ ﺑﺒﻐﺾ ﺃﻋﺪﺍﺋﻪ ﻭﻣﻘﺎﺗﻠﺘﻬﻢ ﻭﺇﻥ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻟﻌﺼﺎﺗﻪ ﺃﻥ ﻳﺴﻠﻂ ﻋﻠـﻴﻬﻢ ﺍﳌـﺆﻣﻨﲔ
ﻓﻴﺰﻫﻘﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻭﻳﻐﻨﻤﻮﻥ ﺃﻣﻮﺍﳍﻢ ،ﻭﻛﻤﺎ ﺗﻘﺪﻡ ﺇﻥ ﻏﺰﻭ ﺍﻟﺜﺄﺭ ﻟﻼﻧﺘﻘﺎﻡ ﻭﺍﻟﻘﺼـﺎﺹ ،ﻭﻗـﺪ ﻳﻨﺸـﺄ ﰲ
ﺃﻧﻔﺴﻬﻢ ﺍﻷﱂ ﻟﺬﻟﻚ ﻟﻜﻦ ﻟﻴﺲ ﻛﺎﻷﱂ ﺍﻟﺬﻱ ﻳﺼﻴﺒﻬﻢ ﻣﻦ ﻏﺰﻭ ﺃﻗﻮﺍﻡ ﺳﻴﻄﻮﻗﻮﻥ ﺩﻳﺎﺭﻫﻢ ﻓﺈﻥ ﺳﺌﻠﻮﺍ ﻟِـ ﻢ
ﺝ ﻣ ﻦ ﺷﺎ َﺀ ِﻣﻦِ ﻋﺒﺎ ﺩ ِﺓ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ِﺇﻟﹶﻰ ِﻋﺒﺎ ﺩ ِﺓ ﺍﻟﱠﻠﻪِ ،ﻭ ِﻣ ﻦ ﺿِﻴ ِﻖ ﺍﻟ ﺪﻧﻴﺎ ِﺇﻟﹶﻰ ِﺳ ﻌِﺘﻬﺎ، ﺨ ِﺮ ﺟﺌﺘﻢ ﻗﺎﻟﻮﺍ) :ﺍﻟﱠﻠ ﻪ ﺍﺑﺘ ﻌﹾﺜﻨﺎ ِﻟﻨ
ﻚ ﹶﻗِﺒ ﹾﻠﻨﺎ ِﻣﻨـ ﻪ
ﻭ ِﻣ ﻦ ﺟ ﻮ ِﺭ ﺍﹾﻟﹶﺄ ﺩﻳﺎ ِﻥ ِﺇﻟﹶﻰ ﻋ ﺪ ِﻝ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ ،ﹶﻓﹶﺄ ﺭ ﺳﹶﻠﻨﺎ ِﺑﺪِﻳِﻨ ِﻪ ِﺇﻟﹶﻰ ﺧ ﹾﻠ ِﻘ ِﻪ ِﻟﻨ ﺪ ﻋ ﻮ ﻫ ﻢ ِﺇﹶﻟﻴﻪِ ،ﹶﻓ ﻤ ﻦ ﹶﻗِﺒ ﹶﻞ ﹶﺫِﻟ
ﺠﻨـ ﹸﺔ
ﻀ ﻲ ِﺇﻟﹶﻰ ﻣ ﻮﻋﻮ ِﺩ ﺍﻟﱠﻠ ِﻪ .ﻗﹶﺎﻟﹸﻮﺍ :ﻭﻣﺎ ﻣ ﻮﻋﻮ ﺩ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ :ﺍﹾﻟ ﻭ ﺭ ﺟ ﻌﻨﺎ ﻋﻨﻪ ،ﻭ ﻣ ﻦ ﹶﺃﺑﻰ ﻗﹶﺎﺗ ﹾﻠﻨﺎ ﻩ ﹶﺃﺑﺪﺍ ﺣﺘﻰ ﻧ ﹾﻔ ِ
ﺖ ﻣﻘﹶﺎﹶﻟﺘ ﹸﻜﻢ ،ﹶﻓﻬـ ﹾﻞ ﹶﻟﻜﹶـ ﻢ ﹶﺃ ﹾﻥ ﺕ ﻋﻠﹶﻰ ِﻗﺘﺎ ِﻝ ﻣ ﻦ ﹶﺃﺑﻰ ،ﻭﺍﻟ ﱠﻈ ﹶﻔ ﺮ ِﻟ ﻤ ﻦ ﺑ ِﻘ ﻲ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺳﺘ ﻢ :ﹶﻗ ﺪ ﺳِ ﻤ ﻌ ِﻟ ﻤ ﻦ ﻣﺎ
ﺐ ِﺇﹶﻟﻴ ﹸﻜﻢ؟ ﹶﺃﻳ ﻮﻣﺎ ﹶﺃ ﻭ ﻳ ﻮ ﻣﻴﻦِ؟ ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ،ﺑ ﹾﻞ
ﺗ ﺆ ﺧﺮﻭﺍ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻣ ﺮ ﺣﺘﻰ ﻧﻨ ﹸﻈ ﺮ ﻓِﻴ ِﻪ ﻭﺗﻨ ﹸﻈﺮﻭﺍ؟ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌﻢ ،ﹶﻛ ﻢ ﹶﺃ ﺣ
ﺐ ﹶﺃ ﻫ ﹶﻞ ﺭﹾﺃِﻳﻨﺎ ﻭ ﺭ ﺅﺳﺎ َﺀ ﹶﻗ ﻮ ِﻣﻨﺎ .ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﺳ ﻦ ﹶﻟﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﻧ ﺆ ﺧ ﺮ ﺍﹾﻟﹶﺄ ﻋﺪﺍ َﺀ ِﻋﻨ ﺪ ﺍﻟﱢﻠﻘﹶـﺎ ِﺀ ﺣﺘﻰ ﻧﻜﹶﺎِﺗ
ﺙ ﺑ ﻌ ﺪ ﺍﹾﻟﹶﺄ ﺟ ِﻞ .ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﺳﻴ ﺪ ﻫ ﻢ ﹶﺃﻧـﺖ؟ ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣ ﻦ ﹶﺛﻠﹶﺎﺙٍ ،ﻓﹶﺎﻧ ﹸﻈ ﺮ ﻓِﻲ ﹶﺃ ﻣ ِﺮ ﻙ ﻭﹶﺃ ﻣ ِﺮ ِﻫﻢ ،ﻭﺍ ﺧﺘ ﺮ ﻭﺍ ِﺣ ﺪ ﹰﺓ ِﻣ ﻦ ﹶﺛﻠﹶﺎ ٍ
٢٤
ﺠ ﲑ ﹶﺃ ﺩﻧﺎ ﻫ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﻋﻠﹶﺎ ﻫ ﻢ(.
ﺠﺴِ ﺪ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ ﻳ ِ
ﺴِﻠﻤﻮ ﹶﻥ ﻛﹶﺎﹾﻟ
ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ،ﻭﹶﻟ ِﻜ ﻦ ﺍﹾﻟ ﻤ
ﻓﺈﻥ ﺍﻟﻐﻴﻆ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﻗﻠﻮﻢ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻳﻔﻮﻕ ﺍﻟﻮﺻﻒ ،ﻭﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫـﺬﻩ
ﺍﻟﺪﻧﻴﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻭﻫﻮ ﻣﻦ ﻫﻮﺍﻢ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
ﺇﻥ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺣﺮﻡ ﻗﺘﻞ ﺍﳊﻴﻮﺍﻥ ﺇﻻ ﳌﻨﻔﻌﺔ ﺍﻷﻛﻞ ﺃﻭ ﻟﺪﻓﻊ ﺿﺮﺭﻩ ﻫﻮ ﺍﻟﺬﻱ ﺃﻫﺎﻥ ﺍﻟﻜﺎﻓﺮ ﻭﺃﻣﺮ ﺑﻘﺘﻠـﻪ
ﺿ ﱡﻞ ﺳﺒِﻴﻠﹰﺎ {
ﻟﺮﻓﻀﻪ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻜﺎﻥ ﺷﺄﻧﻪ ﺃﻗﻞ ﻣﻦ ﺍﻟﺪﺍﺑﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃِ } :ﺇ ﹾﻥ ﻫ ﻢ ِﺇﻟﱠﺎ ﻛﹶﺎﹾﻟﹶﺄﻧﻌﺎ ِﻡ ﺑ ﹾﻞ ﻫ ﻢ ﹶﺃ
ﺏ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﹶﻓ ﻬ ﻢ ﻟﹶﺎ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ { ]ﺍﻷﻧﻔﺎﻝ [٥٥ :ﻓﺴﺒﺤﺎﻧﻪ ﻣﺎ
]ﺍﻟﻔﺮﻗﺎﻥِ} [٤٤ :ﺇ ﱠﻥ ﺷ ﺮ ﺍﻟ ﺪﻭﺍ
ﺃﺣﻜﻤﻪ ﻭﺃﻋﺪﻟﻪ ﰲ ﺧﻠﻘﻪ.
ﺃﻫﻢ ﺇﺭﺷﺎﺩﺍﺕ ﺍﳊﺪﻳﺚ :
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﺃﺩﻯ ﺍﺟﺘﻬﺎﺩﻩ ﻋﻦ ﻧﺺ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭ ﺳﻨﺔ ﳑﺎ ﳜﻔﻰ ﻋﻠﻰ ﻏـﲑﻩ
ﻣﻦ ﺃﻣﺎﺛﻞ ﻣﺄﻣﻮﻣﻴﻪ ،ﻓﺈﻥ ﺍﻟﻮﺍﺟﺐ ﻫﻮ ﻣﺘﺎﺑﻌﺔ ﺍﻹﻣﺎﻡ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﻪ ﺍﷲ ﺇﻳﺎﻩ ،ﻓﺈﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺫﻫﺐ
ﺍﺟﺘﻬﺎﺩﻩ ﺇﱃ ﺃﻥ ﻻ ﻳﻘﺎﺗﻞ ﻣﻦ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﻭﻇﻦ ﺃﻥ ﻗﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﻊ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﻳﻌﺘﺼﻢ ﺍﻟﺪﻡ ﺣـﱴ
ﺍﺷﺘﺪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﺑﺎﻥ ﻟﻪ ﺑﺰﻳﺎﺩﺓ ﻓﻘﻬﻪ ﰲ ﻗﻮﻟﻪ) :ﻷﻗﺎﺗﻠﻦ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ( ﻷﻧﻪ
ﻗﺎﺱ ﺍﻷﺻﻞ ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻋﻠﻰ ﺃﺻﻞ ﳎﻤﻊ ﻋﻠﻴﻪ ،ﻷﻧﻪ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﻳﻨﺎﺯﻉ ﰲ ﺃﻧﻪ ﻟﻮ ﺃﻥ ﻃﺎﺋﻔﺔ
ﻣﻦ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ) :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﰒ ﱂ ﻳﺼﻠﻮﺍ ،ﺃﻢ ﻳﻘﺎﺗﻠﻮﻥ.
١٩
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻳﻀﺎ ﺃﻥ ﺍﳌﺆﻣﻦ ﻗﺪ ﻳﺴﺘﺪﻝ ﺑﺎﻧﺸﺮﺍﺡ ﺻﺪﺭ ﺍﳌﺆﻣﻦ ﻟﻠﻘﺘﺎﻝ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺴﺘﺪﻝ
ﺑﻪ ﻋﻨﺪ ﺍﻧﺸﺮﺍﺣﻪ ﻟﻠﺴﻠﻢ ﻟﻘﻮﻟﻪ) :ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺃﻥ ﺭﺃﻳﺖ ﺍﷲ ﺷﺮﺡ ﺻﺪﺭ ﺃﰊ ﺑﻜﺮ ﻟﻠﻘﺘﺎﻝ ﻓﻌﻠﻤﺖ ﺃﻧﻪ ﺍﳊﻖ(
ﻷﻥ ﰲ ﺍﻟﻘﺘﺎﻝ ﻣﻦ ﺍﳌﺆﻥ ﻭﺍﻷﺧﻄﺎﺭ ﻣﺎ ﻟﻴﺲ ﰲ ﺍﻟﺴﻠﻢ ،ﻭﻻ ﳛﺘﻤﻠﻬﺎ ﺍﻟﻌﺎﻗﻞ ﺍﳌﺆﻣﻦ ﻣﺜﻞ ﺃﰊ ﺑﻜﺮ ﺇﻻ ﻋﻠـﻰ
ﻳﻘﲔ ﻣﻦ ﺃﻣﺮﻩ.
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻳﻀﺎ ﺃﻥ ﺍﳊﻖ ﻗﺪ ﳜﻔﻰ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻜﺜﲑﺓ ﻭﻳﻈﻬﺮ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻮﺍﺣـﺪ ﺇﺫﺍ
ﻛﺎﻥ ﰲ ﻣﻮﺿﻊ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﻡ ﰲ ﺍﻹﺳﻼﻡ.
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻳﻀﺎ ﺃﻥ ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﺍﳌﻌﲎ ﻗﺪ ﻳﻜﻮﻥ ﺃﺣﻴﺎﻧﺎ ﺑﺎﻟﻐﻀﺐ ﰲ ﺍﻷﻣﺮ ﻛﻤﺎ ﺟﺮﻯ
ﻷﰊ ﺑﻜﺮ ﰲ ﺫﻟﻚ.
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻐﻀﺐ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻃﻦ ﻋﺒﺎﺩﺓ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﻻﺳﻴﻤﺎ ﺇﺫﺍ
ﻛﺎﻥ ﻣﺸﻌﺮﺍ ﺑﺸﺪﺓ ﺍﺣﺘﻔﺎﻝ ﺍﻟﻐﺎﺿﺐ ﺑﺎﻷﻣﺮ ﻛﻬﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻗﺎﻡ ﻓﻴﻪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ
ﻳﺮﺟﻊ ﻫﺬﺍ ﺇﱃ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ} :ﻓﺮﺟﻊ ﻣﻮﺳﻰ ﺇﱃ ﻗﻮﻣﻪ ﻏﻀﺒﺎﻥ ﺃﺳﻔﺎ{ ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ} :ﻭﺃﺧﺬ ﺑـﺮﺃﺱ
ﺃﺧﻴﻪ ﳚﺮﻩ ﺇﻟﻴﻪ{} ،ﻗﺎﻝ ﺍﺑﻦ ﺃﻡ ﻻ ﺗﺄﺧﺬ ﺑﻠﺤﻴﱵ ﻭﻻ ﺑﺮﺃﺳﻲ{.
ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻳﻀﺎ ﺃﻧﻪ ﳚﻮﺯ ﻣﺮﺍﺟﻌﺔ ﺍﻹﻣﺎﻡ ﰲ ﺑﻌﺾ ﺍﻷﺣﺪﺍﺙ ﺍﺘﻬﺪ ﻓﻴﻬﺎ ﺑﺘﺬﻛﲑﻩ ﺃﺣﺎﺩﻳﺚ ﺭﺳـﻮﻝ
ﺍﷲ - -ﻭﺍﻟﺴﻨﺔ ﻭﻣﺎ ﻋﺴﺎﻩ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺷﺪﻩ ﻋﻨﻪ ﻛﻤﺮﺍﺟﻌﺔ ﻋﻤﺮ ﻷﰊ ﺑﻜﺮ ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ.
ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﲰﻰ ﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﻛﻔﺮﺍ ﻻﺳﺘﺤﻼﳍﻢ ﺫﻟﻚ ،ﻓﻘﺪ ﺍﻧﺘﺸـﺮ ﰲ ﺍﻹﺳـﻼﻡ
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ﺗﺴﻤﻴﺘﻬﻢ ﺑﺄﻫﻞ ﺍﻟﺮﺩﺓ.
ﻭﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻭﺷﻮﺍﻫﺪﻩ ﺗﺪﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ،ﺣﺮﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ؛ ﻷﻧﻪ ﺃﺻـﺒﺢ ﰲ ﻋـﺪﺍﺩ
ﺍﳌﺴﻠﻤﲔ.
ﻣﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ،ﻭﺷﻮﺍﻫﺪﻩ ﺗﺪﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﻦ ﺃﰉ ﺍﻹﺳﻼﻡ ،ﻓﺈﻧﻪ ﳚﺐ ﻗﺘﺎﻟﻪ ﺣﱴ ﻳﺴﻠﻢ؛ ﺗﻨﻔﻴﺬﹰﺍ ﻷﻣـﺮ ﺍﷲ
ﺗﻌﺎﱃ } :ﻭﻗﹶﺎِﺗﻠﹸﻮ ﻫ ﻢ ﺣﺘﻰ ﻟﹶﺎ ﺗ ﹸﻜﻮ ﹶﻥ ِﻓﺘﻨ ﹲﺔ{ ]ﺍﻟﺒﻘﺮﺓ.[١٩٣ :ﺃﻱ :ﺷﺮﻙ ،ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﷲ ،ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ
ﻭﻏﲑﻩ.
ﻭﻫﺬﺍ ﳑﺎ ﻳﺆﻳﺪ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ؛ ﺃ ﱠﻥ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻟﻴﺲ ﻫﻮ ﳎﺮﺩ ﺩﻓﺎﻉ ،ﻭﺇﳕﺎ ﻫﻮ ﻗﺘﺎﻝ ﻷﺟﻞ ﺳﲑ ﺍﻟـﺪﻋﻮﺓ
ﻭﺇﺑﻼﻏﻬﺎ ،ﻭﺇﺯﺍﺣﺔ ﻣﻦ ﻳﻘﻮﻡ ﰲ ﻭﺟﻪ ﺗﺒﻠﻴﻐﻬﺎ.
ﱯ --ﻛﺎﻥ ﻳﻘﺒﻞ ﻣﻦ ﻛﻞ ﻣﻦ ﺟﺎﺀﻩ ﻳﺮﻳﺪ ﺍﻟـﺪﺧﻮﻝ ﰲ ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ :ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃ ﱠﻥ ﺍﻟﻨ
ﺍﻹﺳﻼﻡ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻓﻘﻂ ،ﻭﻳﻌﺼﻢ ﺩﻣﻪ ﺑﺬﻟﻚ ،ﻭﳚﻌﻠﻪ ﻣﺴﻠﻤﺎ ،ﻓﻘﺪ ﺃﻧﻜﺮ ﻋﻠﻰ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻗﺘﻠﻪ ﻣـﻦ
ﻗﺎﻝ :ﻻ ﺇﷲ ﺇ ﱠﻻ ﺍﷲ ،ﳌﺎ ﺭﻓﻊ ﻋﻠﻴﻪ ﺍﻟﺴﻴﻒ ،ﻭﺍﺷﺘﺪ ﻧﻜﲑﻩ ﻋﻠﻴﻪ.
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ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ﺃﻳﻀﺎ :ﻭﻗﺪ ﻇ ﻦ ﺑﻌﻀﻬﻢ ﺃ ﱠﻥ ﻣﻌﲎ ﺍﳊﺪﻳﺚ :ﺃ ﱠﻥ ﺍﻟﻜﺎﻓﺮ ﻳﻘﺎﺗﻞ ﺣﱴ ﻳﺄﰐ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ،ﻭﻳﻘﻴﻢ
ﺍﻟﺼﻼﺓ ،ﻭﻳﺆﰐ ﺍﻟﺰﻛﺎﺓ ،ﻭﰲ ﻫﺬﺍ ﻧﻈﺮ.ﻓﺈ ﱠﻥ ﺳﲑﺓ ﺍﻟﻨﱯ --ﰲ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﺗﺪﻝ ﻋﻠﻰ ﺧﻼﻑ ﻫـﺬﺍ،
ﱯ --ﺩﻋﺎ ﻋﻠﻴﺎ ﻳﻮﻡ ﺧﻴﱪ ،ﻓﺄﻋﻄـﺎﻩ ﺍﻟﺮﺍﻳـﺔ ،ﻭﻗـﺎﻝ: ﻓﻔﻲ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ :ﺃ ﱠﻥ ﺍﻟﻨ
"ﻗﺎﺗﻠﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ،ﻭﺃ ﱠﻥ ﳏ ﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ،ﻓﻘﺪ ﻋﺼﻤﻮﺍ ﻣﻨـﻚ
ﺩﻣﺎﺀﻫﻢ ،ﻭﺃﻣﻮﺍﳍﻢ ﺇ ﱠﻻ ﲝﻘﻬﺎ ،ﻭﺣﺴﺎﻢ ﻋﻠﻰ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ".
ﻓﺠﻌﻞ ﳎﺮﺩ ﺍﻹﺟﺎﺑﺔ ﺇﱃ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻋﺼﻤﺔ ﻟﻠﻨﻔﻮﺱ ﻭﺍﻷﻣﻮﺍﻝ ﺇﻻﱠ ﲝﻘﻬﺎ ،ﻭﻣﻦ ﺣﻘﻬﺎ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎﺀ
ﺍﻟﺰﻛﺎﺓ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ،ﻛﻤﺎ ﻓﻬﻤﻪ ﺍﻟﺼﺤﺎﺑﺔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ.
ﻭﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﻳﺎﺳﲔ :ﺍﳉﻬﺎﺩ ﻳﻌﺘﱪ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﺸﺮﻭﻋﺔ؛ ﻟﺘﺤﻘﻴﻖ ﻋﻘﺎﺋﺪ ﺍﻟﺒﺸﺮ ،ﻭﺍﻟﻌﺪﻝ ﺑـﲔ
ﺍﻟﻌﺒﺎﺩ ،ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻇﻠﻢ ﺍﻟﻄﻮﺍﻏﻴﺖ،ﻭﺇﺯﺍﺣﺘﻬﻢ ﻣﻦ ﻣﺮﻛﺰ ﺍﻟﻘﻮﺓ ،ﻭﻃﺮﻳﻖ ﺍﻟﺪﻋﻮﺓ ،ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺇﺫﻥ ﺃﻥ
ﻳﻨﺘﻬﻲ ﺍﻟﻘﺘﺎﻝ ﻛﻠﱠﻤﺎ ﻭﺻﻞ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ،ﻓﻐﺎﻳﺔ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻹﺳﻼﻡ ﻳﺪﻝ ﺑﻮﺿـﻮﺡ
ﻋﻠﻰ ﻭﺟﻮﺏ ﻛﻒ ﺍﻟﻘﺘﺎﻝ ﻋﻦ ﻗﻮﻡ ﻳﻘﺒﻠﻮﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ.
ﻭﰲ ﺍﳊﺪﻳﺚ ﻭﺃﻣﺜﺎﻟﻪ ﺩﻻﻟﺔ ﻇﺎﻫﺮﺓ ﳌﺬﻫﺐ ﺍﶈﻘﻘﲔ ،ﻭﲨﺎﻫﲑ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﺃ ﱠﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺍﻋﺘﻘﺪ ﺩﻳﻦ
ﺍﻹﺳﻼﻡ ﺍﻋﺘﻘﺎﺩﺍ ﺟﺎﺯﻣﺎ ،ﻛﻔﺎﻩ ﺫﻟﻚ ﻋﻦ ﺗﻌﻠﻢ ﺃﺩﻟﺔ ﺍﳌﺘﻜﻠﻤﲔ ،ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﺎ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﺃﻭﺟـﺐ
ﺫﻟﻚ ،ﻭﺟﻌﻠﻪ ﺷﺮﻃﹰﺎ ﰲ ﻛﻮﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ،ﻭﻫﺬﺍ ﺧﻄﺄ ﻇﺎﻫﺮ ،ﻓﺈ ﱠﻥ ﺍﳌﺮﺍﺩ :ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉـﺎﺯﻡ ،ﻭﻗـﺪ
ﱯ --ﺍﻛﺘﻔﻰ ﺑﺎﻟﺘﺼﺪﻳﻖ ﲟﺎ ﺟﺎﺀ ﺑﻪ ،ﻭﱂ ﻳﺸﺘﺮﻁ ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﺪﻟﻴﻞ. ﺣﺼﻞ ،ﻭﻷ ﱠﻥ ﺍﻟﻨ
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ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ﺬﺍ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﳛﺼﻞ ﲟﺠﻤﻮﻋﻬﺎ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
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ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﺣﻘﻬﻢ ﻋﻠﻴﻪ
ﺲ ﺑﻴﻨِﻲ ﻭﺑﻴﻨ ﻪ ِﺇﻟﱠﺎ ﹶﺃ ِﺧ ﺮ ﹸﺓ ﺍﻟ ﺮ ﺣﻞِ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻳﺎ ﻣﻌﺎ ﹸﺫ ﺑ ﻦ
ﻒ ﺍﻟﻨِﺒ ﻲ ﹶﻟﻴ
ﻋ ﻦ ﻣﻌﺎ ِﺫ ﺑ ِﻦ ﺟﺒ ٍﻞ -ﻗﹶﺎ ﹶﻝ :ﺑﻴﻨﺎ ﹶﺃﻧﺎ ﺭﺩِﻳ
ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ﺖ :ﹶﻟﺒﻴ
ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﺳ ﻌ ﺪﻳﻚ ،ﹸﺛ ﻢ ﺳﺎ ﺭ ﺳﺎ ﻋ ﹰﺔ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﻳﺎ ﻣﻌﺎ ﹸﺫ« ﹸﻗ ﹾﻠ ﺖ :ﹶﻟﺒﻴ
ﺟﺒ ٍﻞ« ﹸﻗ ﹾﻠ
ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﺳ ﻌ ﺪﻳﻚ ،ﻗﹶﺎ ﹶﻝ » :ﻫ ﹾﻞ ﺗ ﺪﺭِﻱ ﻣﺎ ﺖ :ﹶﻟﺒﻴ
ﻭ ﺳ ﻌ ﺪﻳﻚ ،ﹸﺛ ﻢ ﺳﺎ ﺭ ﺳﺎ ﻋ ﹰﺔ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﻳﺎ ﻣﻌﺎ ﹸﺫ« ﹸﻗ ﹾﻠ
ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ
ﺖ :ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻋﹶﻠﻢ ،ﻗﹶﺎ ﹶﻝ » :ﺣ ﻖ ﺍﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ِﻋﺒﺎﺩِ ِﻩ ﹶﺃ ﹾﻥ ﻳ ﻌﺒﺪﻭﻩ ،ﻭ ﹶﻻ ﻳ
ﺣ ﻖ ﺍﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ِﻋﺒﺎ ِﺩ ِﻩ« ﹸﻗ ﹾﻠ
ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﺳ ﻌ ﺪﻳﻚ ،ﹶﻓﻘﹶـﺎ ﹶﻝ» :ﻫـ ﹾﻞ ﺖ :ﹶﻟﺒﻴ ﺷﻴﺌﹰﺎ« ﹸﺛ ﻢ ﺳﺎ ﺭ ﺳﺎ ﻋﺔﹰ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﻳﺎ ﻣﻌﺎ ﹸﺫ ﺑ ﻦ ﺟﺒ ٍﻞ« ﹸﻗ ﹾﻠ
ﺖ :ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻋﹶﻠﻢ ،ﻗﹶﺎ ﹶﻝ » :ﺣ ﻖ ﺍﻟ ِﻌﺒﺎ ِﺩ ﻋﻠﹶﻰ ﺍﻟﻠﱠـ ِﻪ ﹶﺃ ﹾﻥ ﹶﻻ
ﺗ ﺪﺭِﻱ ﻣﺎ ﺣ ﻖ ﺍﻟ ِﻌﺒﺎ ِﺩ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﹶﻓ ﻌﻠﹸﻮ ﻩ« ﹸﻗ ﹾﻠ
ﻳ ﻌ ﱢﺬﺑ ﻬ ﻢ«.٢٧
٢١
ﺱ ﻗﻴﻤﺘﻪ ،ﻓﻤﻦ ﻭﻋﺎﻫﺎ ﻓﻘـﺪ
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳛﻮﻱ ﻓﻘﻬﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻟﻠﻘﻠﻮﺏ ﺍﻟﻮﺍﻋﻴﺔ ،ﻓﺈﻧﻪ ﻳﺒﲔ ﻋﻠﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺃ
ﺃﻓﻠﺢ ﻭﺃﳒﺢ ﻭﺇﻻ ﻓﻬﻮ ﻣﻦ ﺣﻄﻴﻢ ﺟﻬﻨﻢ -ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﲪﺘﻪ ﻣﻨﻬﺎ -ﻭﻳﺒﲔ ﺑﺈﺷﺎﺭﺗﻪ ﻣﺎ ﻟﻠﻤﺸﺮﻙ ﻣـﻦ
ﺣﻖ ﺇﻥ ﻋﻤﻞ ﺻﺎﳊﹰﺎ ﻟﻴﻌﻠﻢ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻗﻴﻤﺔ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳝﻮﺗﻮﻥ ﻋﻠﻰ ﻋﻤﻞ ﺻﺎﱀ ﻣـﻦ ﻏـﲑ ﺇﺳـﻼﻡ
ﻱ:
ﻛﺎﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﻣﻦ ﺃﺟﻞ ﺃﺭﺽ ﻭﻏﲑﻫﺎ ﻭﻫﻢ ﻋﻠﻰ ﻋﻤ ٍﻞ ﺷﺮﻛ ﻲ ﻭﻛﻔﺮ
ﻳﻜﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻴﺎﻥ ﺍﳌﻘﺎﺑﻠﺔ ﺑﲔ ﻣﺎ ﻫﻮ ﺣﻖ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺆﺩﻳﻪ ﲟﻨﻄﻮﻗﻪ ،ﻭﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﱵ ﻳﺴﺘﺤﻘﻬﺎ
ﺇﻥ ﻓﺮﻁ ﰲ ﺃﺩﺍﺋﻪ ﲟﻔﻬﻮﻣﻪ ،ﻓﺈﻥ ﺍﳊﻖ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺃﺩﺍﺀُﻩ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻭﺗﺮﻙ ﺍﻟﺸﺮﻙ ﺑﻪ ،ﺇﺫ
ﺍﻟﻌﺒﺎﺩﺓ ﺣﻖ ﺧﺎﻟﺺ ﻟﻪ ﺩﻭﻥ ﻣﺎ ﺳﻮﺍﻩ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺷﺮﻁ ﻟﻘﺒﻮﳍﺎ ﻭﻫﻮ ﺃﺟ ﱡﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺃﻋﻼﻫﺎ ،ﻓﺎﻟﻌﺒـﺪ ﻻ
ﺤﺒﻠِـﻲ،
ﻱ ﺍﹾﻟ
ﻳﺄﰐ ﺑﻌﻤﻞ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﺸﻬﺪ ﻟﺬﻟﻚ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻋ ﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﹾﻟ ﻤﻌﺎِﻓ ِﺮ
ﻼ
ﺺ ﺭﺟـ ﹰ ﺨﱢﻠ ﷲ ِ:- -ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺳﻴ ﷲ ﺑ ﻦ ﻋ ﻤﺮِﻭ ﺑ ِﻦ ﺍﹾﻟﻌﺎﺹِ ،ﻳﻘﹸﻮ ﹸﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺖ ﻋ ﺒ ﺪ ﺍ ِ
ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﺠ ﱟﻞ ﻣ ﺪ ﺍﹾﻟﺒﺼـﺮِ، ﺠﻼﹰ ،ﹸﻛ ﱡﻞ ِﺳ ِ ﲔ ِﺳ ِ ﺴ ِﻌ ﺴ ﻌ ﹰﺔ ﻭِﺗ
ﺸ ﺮ ﻋﹶﻠﻴ ِﻪ ِﺗ
ﻼِﺋ ِﻖ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣﺔِ ،ﹶﻓﻴﻨ
ﺨﹶﺱ ﺍﹾﻟ
ِﻣ ﻦ ﹸﺃ ﻣﺘِﻲ ﻋﻠﹶﻰ ﺭﺅﻭ ِ
ﻚ ﻋ ﹾﺬ ﺭ ﹶﺃ ﻭ
ﻚ ﹶﻛﺘﺒﺘِﻲ ﺍﹾﻟﺤﺎِﻓﻈﹸﻮﻥﹶ؟ ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﹶﻻ ﻳﺎ ﺭﺏ ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﹶﺃﹶﻓﹶﻠ ﹸﺛ ﻢ ﻳﻘﹸﻮ ﹸﻝ ﹶﻟ ﻪ :ﹶﺃﺗﻨ ِﻜ ﺮ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﻫﺬﹶﺍ؟ ﺃﹶ ﹶﻇﹶﻠ ﻤ
ﻚ
ﺴﻨﺔﹰ ،ﻭِﺇﻧ ﻪ ﹶﻻ ﹸﻇﻠﹾـ ﻢ ﻋﹶﻠﻴـ ﻚ ِﻋﻨ ﺪﻧﺎ ﺣ ﺖ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻭﻳﻘﹸﻮ ﹸﻝ :ﹶﻻ ﻳﺎ ﺭﺏ ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﺑﻠﹶﻰِ ،ﺇ ﱠﻥ ﹶﻟ ﺴﻨﺔﹲ؟ ﹶﻓﻴﺒ ﻬ
ﺣ
ﺤ ﻤﺪﺍ ﻋﺒ ﺪ ﻩ ﻭ ﺭﺳـﻮﹸﻟﻪ ،ﹶﻓﻴﻘﹸـﻮ ﹸﻝ :ﺍ ﺣﻀـ ﺮ ﺝ ﹶﻟ ﻪ ِﺑﻄﹶﺎﹶﻗ ﹰﺔ ﻓِﻴﻬﺎ :ﹶﺃ ﺷ ﻬ ﺪ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭﹶﺃ ﱠﻥ ﻣ
ﺨ ِﺮ
ﺍﹾﻟﻴ ﻮﻡ ،ﹶﻓﻴ
ﻚ ﹶﻻ ﺗ ﹾﻈﹶﻠ ﻢ .ﻗﹶـﺎ ﹶﻝ :ﹶﻓﺘﻮﺿـ ﻊ ﻼﺕِ؟ ﹶﻓﻴﻘﹸﻮ ﹸﻝِ :ﺇﻧ ﺠﱠ
ﺴِﻭ ﺯﻧﻚ ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻳﺎ ﺭﺏ ،ﻣﺎ ﻫ ِﺬ ِﻩ ﺍﹾﻟِﺒﻄﹶﺎﹶﻗ ﹸﺔ ﻣ ﻊ ﻫ ِﺬ ِﻩ ﺍﻟ
ﷲ
ﻼ ﻳﹾﺜ ﹸﻘ ﹸﻞ ﺍﺳـ ﻢ ﺍ ِ
ﺖ ﺍﹾﻟِﺒﻄﹶﺎﹶﻗﺔﹸ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶ
ﻼﺕ ،ﻭﹶﺛ ﹸﻘﹶﻠ
ﺠﱠﺴِﺖ ﺍﻟ ﺕ ﻓِﻲ ِﻛ ﱠﻔﺔٍ ،ﻭﺍﹾﻟِﺒﻄﹶﺎﹶﻗ ﹸﺔ ﻓِﻲ ِﻛ ﱠﻔﺔٍ ،ﹶﻓﻄﹶﺎ ﺷ ﻼ ﺠﱠﺴِ ﺍﻟ
ﺷ ﻲ ٌﺀ..٢٨
ﻓﻤﻦ ﺃﺗﻰ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻓﻘﺪ ﺣﻘﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺣﻘﻪ ﻋﻠﻰ ﺍﷲ ﺃﻻ ﻳﻌﺬﺑﻪ ،ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻘﺪ ﺿـﻴﻊ ﺃﻋﻈـﻢ
ﺍﳊﻘﻮﻕ ﻭﺃﺟﻠﻬﺎ ﻓﺎﺳﺘﺤﻖ ﺍﻟﻌﺬﺍﺏ ،ﻓﻠﻴﺲ ﻟﻠﻌﺒﺪ ﻣﻦ ﺣﻖ ﻋﻠﻰ ﺍﷲ ﺳﻮﻯ ﻫﺬﺍ ،ﺃﻣﺎ ﻣﺎ ﳛﺼﻞ ﻣﻦ ﻓﻀـﻞ
ﺇﳚﺎﰊ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﺬﺍﺏ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﳌﻘﺎﺑﻠﺔ ﻭﻳﺸﻬﺪ ﻟﺬﻟﻚ
ﺠ ﻲ ﹶﺃ ﺣﺪﺍ ِﻣﻨ ﹸﻜ ﻢ ﻋ ﻤﹸﻠ ﻪ« ﻗﹶﺎﻟﹸﻮﺍ:
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﹶﻟ ﻦ ﻳﻨ
ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ » :ﻭ ﹶﻻ ﹶﺃﻧﺎِ ،ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺘ ﻐ ﻤ ﺪﻧِﻲ ﺍﻟﱠﻠ ﻪ ِﺑ ﺮ ﺣ ﻤﺔٍ ،ﺳ ﺪﺩﻭﺍ ﻭﻗﹶﺎ ِﺭﺑﻮﺍ ،ﻭﺍ ﹾﻏﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ، ﻭ ﹶﻻ ﹶﺃﻧ
ﺼ ﺪ ﺗﺒﹸﻠﻐﻮﺍ« " ٢٩ﻓﺈﻥ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻟﻴﺲ ﻣﻘﺎﺑﻠﺔ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺗﻮﺟـﺐ ﺼ ﺪ ﺍﻟ ﹶﻘ
ﺠﺔِ ،ﻭﺍﻟ ﹶﻘ ﻭ ﺷ ﻲ ٌﺀ ﻣِ ﻦ ﺍﻟ ﺪﹾﻟ
ﻚ
ﺠﻨ ﹶﺔ ِﺑﻤﺎ ﹸﻛﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ]ﺍﻟﻨﺤﻞ [٣٢ :ﻭﻗﻮﻟﻪ } :ﻭِﺗ ﹾﻠ ﺍﻷﺩﺍﺀ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﺍ ﺩ ﺧﻠﹸﻮﺍ ﺍﹾﻟ
ﺠﻨ ﹸﺔ ﺍﱠﻟﺘِﻲ ﺃﹸﻭ ِﺭﹾﺛﺘﻤﻮﻫﺎ ِﺑﻤﺎ ﹸﻛﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ]ﺍﻟﺰﺧﺮﻑ [٧٢ :ﻭﻗﻮﻟﻪِ} :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺍﻟﻠﱠـ ﻪ ﺛﹸـ ﻢ
ﺍﹾﻟ
ﻭﺳﻌﺪﻳﻚ( ﺍﻷﻇﻬﺮ ﺃﻣﻦ ﻣﻌﲎ ﻟﺒﻴﻚ ﺇﺟﺎﺑﺔ ﻟﻚ ﺑﻌﺪ ﺇﺟﺎﺑﺔ ﻟﻠﺘﺄﻛﻴﺪ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﻗﺮﺑﺎ ﻣﻨﻚ ﻭﻃﺎﻋﺔ ﻟﻚ ﻭﻣﻌﲎ ﺳﻌﺪﻳﻚ ﺃﻱ ﺳﺎﻋﺪﺕ ﻃﺎﻋﺘﻚ
ﻣﺴﺎﻋﺪﺓ ﺑﻌﺪ ﻣﺴﺎﻋﺪﺓ[
- ٢٨ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ) -ﺝ / ١ﺹ (٢٢٥) (٤٦١ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٢٩ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٨١٥ - ٦٤٦٣(٦٥٤ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺃﺣﻜـﺎﻣﻬﻢ
ﺑﺎﺏ ﻟﻦ ﻳﺪﺧﻞ ﺃﺣﺪ ﺍﳉﻨﺔ ﺑﻌﻤﻠﻪ ﺭﻗﻢ ) ٢٨١٦ﺍﻏﺪﻭﺍ( ﻣﻦ ﺍﻟﻐﺪﻭ ﻭﻫﻮ ﺍﻟﺴﲑ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ) .ﺭﻭﺣﻮﺍ( ﻣﻦ ﺍﻟﺮﻭﺍﺡ ﻭﻫﻮ ﺍﻟﺴﲑ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ
ﻣﻦ ﺍﻟﻨﻬﺎﺭ) .ﺍﻟﺪﳉﺔ( ﺍﻟﺴﲑ ﺁﺧﺮ ﺍﻟﻠﻴﻞ) .ﺍﻟﻘﺼﺪ( ﺍﻟﺰﻣﻮﺍ ﺍﻟﻮﺳﻂ ﺍﳌﻌﺘﺪﻝ ﰲ ﺍﻷﻣﻮﺭ) .ﺗﺒﻠﻐﻮﺍ( ﻣﻘﺼﺪﻛﻢ ﻭﺑﻐﻴﺘﻜﻢ[
٢٢
ﺠﻨِ ﺔ ﺧﺎِﻟﺪِﻳ ﻦ ﻓِﻴﻬﺎ ﺟﺰﺍ ًﺀ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ
ﺏ ﺍﹾﻟ
ﺻﺤﺎ
ﻚ ﹶﺃ ﺤ ﺰﻧﻮ ﹶﻥ ) (١٣ﺃﹸﻭﹶﻟِﺌ
ﻑ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﻟﹶﺎ ﻫ ﻢ ﻳ
ﺍ ﺳﺘﻘﹶﺎﻣﻮﺍ ﹶﻓﻠﹶﺎ ﺧ ﻮ
ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ )] { (١٤ﺍﻷﺣﻘﺎﻑ [١٤ ،١٣ :ﻭﻗﻮﻟﻪ } :ﹸﻛﻠﹸﻮﺍ ﻭﺍ ﺷ ﺮﺑﻮﺍ ﻫﻨِﻴﺌﹰﺎ ِﺑﻤﺎ ﹸﻛﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ]ﺍﻟﻄـﻮﺭ:
[١٩ﻭﻣﺎ ﰲ ﻣﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺒﲔ ﺃﻥ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻣﻌﻠﻖ ﺑﺎﻟﻌﻤﻞ ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﺴﺒﺐ،
ﺇﺫ ﻻ ﻳﻘﻊ ﺷﻲﺀ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﺑﺴﺒﺐ ،ﻭﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺴﺒﺐ ،ﻭﺍﻟﺴـﺒﺐ
ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ،ﻭﺍﳉﻨﺔ ﳏﺮﻣﺔ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ،ﻭﺍﳊﺪﻳﺚ ﻻ ﺣﺠﺔ ﻷﺣﺪ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺘـﺪﻋﲔ
ﺍﻟﺬﻳﻦ ﳚﻮﺯﻭﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺬﻳﺐ ﺍﳌﻄﻴﻊ ﻭﻣﻜﺎﻓﺄﺓ ﺍﻟﻌﺎﺻﻲ ﺇﺫ ﺃﻥ ﻋﺪﻝ ﺍﷲ ﻭﻗﺪﻭﺳﻴﺘﻪ ﻳﺄﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻘـﻮﻝ
ﺖ ﹸﺃﺑ ﻲ ﺑـ ﻦﺍﻟﺸﻨﻴﻊ ﺍﻟﺬﻱ ﳚ ﱡﻞ ﻋﻨﻪ ﺣﻜﻤﺎﺀ ﺍﻟﺒﺸﺮ ﻭﻓﻀﻼﺅﻫﻢ .ﻓﺈﻥ ﻗﻴﻞ ﻣﺎ ﻣﻌﲎ ﺍﺑ ِﻦ ﺍﻟ ﺪﻳﹶﻠ ِﻤﻲ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃﺗﻴ
ﺐ ِﻣ ﻦ ﹶﻗ ﹾﻠﺒِﻲ ،ﻓﻘﹶﺎ ﹶﻝِ» :ﺇ ﱠﻥ
ﺸ ﻲ ٍﺀ ﹶﻟ ﻌﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﺬ ﻫ
ﺤ ﺪﹾﺛﻨِﻲ ِﺑ
ﺖ ﹶﻟ ﻪ :ﻭﹶﻗ ﻊ ﻓِﻲ ﻧ ﹾﻔﺴِﻲ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﺪﺭِ ،ﹶﻓ ﺐ ﹶﻓ ﹸﻘ ﹾﻠ
ﹶﻛ ﻌ ٍ
ﺖ ﺭ ﺣ ﻤﺘ ﻪ ﺧﻴﺮﺍ ﹶﻟﻬـ ﻢﺿ ِﻪ ﻋ ﱠﺬﺑ ﻬ ﻢ ﹶﻏﻴ ﺮ ﻇﹶﺎِﻟ ٍﻢ ﹶﻟ ﻬﻢ ،ﻭﹶﻟ ﻮ ﺭ ِﺣ ﻤ ﻬﻢ ﻛﹶﺎﻧ
ﺏ ﹶﺃ ﻫ ﹶﻞ ﺳﻤﺎﻭﺍِﺗ ِﻪ ﻭﹶﺃ ﻫ ﹶﻞ ﹶﺃ ﺭ ِ
ﺍﻟﱠﻠﻪ ﹶﻟ ﻮ ﻋ ﱠﺬ
ﻚ ﺣﺘﻰ ﺗﺆِ ﻣ ﻦ ﺑِﺎﹾﻟ ﹶﻘ ﺪﺭِ ،ﻭﺗ ﻌﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﻣـﺎﺖ ِﻣﹾﺜ ﹶﻞ ﹸﺃ ﺣ ٍﺪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ،ﻣﺎ ﹶﻗِﺒﹶﻠ ﻪ ﺍﻟﱠﻠ ﻪ ِﻣﻨ
ِﻣ ﻦ ﹶﺃ ﻋﻤﺎِﻟ ِﻬﻢ ،ﻭﹶﻟ ﻮ ﹶﺃﻧ ﹶﻔ ﹾﻘ
ﺖ ﺍﻟﻨـﺎ ﺭ« ﺖ ﻋﻠﹶﻰ ﹶﻏﻴ ِﺮ ﻫﺬﹶﺍ ،ﹶﻟ ﺪ ﺧ ﹾﻠ ﺨ ِﻄﹶﺌﻚ ،ﻭﹶﺃ ﱠﻥ ﻣﺎ ﹶﺃ ﺧ ﹶﻄﹶﺄ ﻙ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻟﻴﺼِﻴﺒﻚ ،ﻭﹶﻟ ﻮ ﻣ ﻚ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻟﻴ ﹶﺃﺻﺎﺑ
ﺖ ﺣ ﹶﺬﻳ ﹶﻔ ﹶﺔ ﺑ ﻦ ﺍﹾﻟﻴﻤﺎﻥِ ،ﻓﻘﹶﺎ ﹶﻝ ِﻣﹾﺜ ﹶﻞ ﹶﻗ ﻮِﻟﻪِ ،ﺛﹸـ ﻢ ﺴﻌﻮﺩٍ ،ﻓﻘﹶﺎ ﹶﻝ ﻣِﹾﺜ ﹶﻞ ﹶﻗ ﻮِﻟﻪِ ،ﹸﺛ ﻢ ﹶﺃﺗﻴ
ﺖ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻣ ﻗﹶﺎ ﹶﻝ :ﹸﺛ ﻢ ﹶﺃﺗﻴ
ﻚ ٣٠.ﻓﻬﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﺗﻘﺼـﲑ ﺍﻟﻌﺒـﺎﺩ ﰲ ﺤ ﺪﹶﺛﻨِﻲ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ِ - -ﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ ﺖ ﺯﻳ ﺪ ﺑ ﻦ ﺛﹶﺎِﺑﺖٍ ،ﹶﻓ ﹶﺃﺗﻴ
ﺍﻟﺸﻜﺮ ،ﻓﺈﻥ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﺗﻮﺟﺐ ﺍﻟﺸﻜﺮ ،ﻭﻣﻬﻤﺎ ﺷﻜﺮ ﺍﻟﻌﺒﺪ ﻓﺸﻜﺮﻩ ﻗﺎﺻﺮ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺐ ﻣﻘﺎﺑﻠﺔ،
ﻓﺎﳌﻄﺎﻟﺒﺔ ﻣﺘﻌﻴﻨﺔ ﰲ ﺍﻟﺬﻣﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﺮﲪﺔ ﺍﷲ ﻻ ﲢﺼﻞ ،ﻭﻟﻮ ﺣﺼﻠﺖ ﻻﺳﺘﺤﻖ ﺍﻟﻌﺒﺪ ﺍﳉﺰﺍﺀ ﻭﺍﻟﻌـﺬﺍﺏ
ﺿ ِﻪ ﻋ ﱠﺬﺑ ﻬ ﻢ ﹶﻏﻴ ﺮ ﻇﹶﺎِﻟ ٍﻢ ﹶﻟ ﻬ ﻢ(.
ﺏ ﹶﺃ ﻫ ﹶﻞ ﺳﻤﺎﻭﺍِﺗ ِﻪ ﻭﹶﺃ ﻫ ﹶﻞ ﹶﺃ ﺭ ِ
ﻟﻠﺘﻘﺼﲑ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻓﻠﺬﻟﻚ ﻗﺎﻝ ) :ﹶﻟ ﻮ ﻋ ﱠﺬ
ﻭﻗﻮﻟﻪ ) :ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﹰﺎ( ﻓﻴﻪ ﺑﻴﺎﻥ ﺷﺮﻁ ﺍﻟﺘﻮﺣﻴﺪ ﻗﺒﻞ ﺍﻟﻌﻤﻞ ﻭﺃﺛﻨﺎﺋﻪ ،ﻓﺈﻧﻪ ﻻ ﻳﻘﺒـﻞ
ﻼ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻣﻮﺣﺪﺍﹰ ،ﻭﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﺇﻻ ﺃﻥ ﺃﺭﺍﺩﻩ ﺬﺍ ﺍﻟﻌﻤـﻞ ﻭﺣـﺪﻩ ﺩﻭﻥ ﺳـﻮﺍﻩ، ﺍﷲ ﻣﻦ ﻋﺎﻣﻞ ﻋﻤ ﹰ
ﻓﺎﻟﺘﻮﺣﻴﺪ ﺃﺳﺎﺱ ﻭﻻ ﺑﻨﺎﺀ ﺑﻼ ﺃﺳﺎﺱ ،ﻭﻗﺼﺪ ﺍﷲ ﺬﺍ ﺍﻟﻌﻤﻞ ﺷﺮﻁ ﻟﻄﻠﺐ ﺟﺰﺍﺋﻪ ﻣﻨﻪ ،ﻭﻟﻮ ﺳﺄﻝ ﺳـﺎﺋﻞ:
ﻓﻤﺎ ﻫﻮ ﺟﺰﺍﺀ ﺍﳌﺸﺮﻙ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺼﺎﳊﺔ؟ ﻓﺎﳉﻮﺍﺏ :ﺇﻥ ﺍﻟﻜﺎﻓﺮ ﻗﺪ ﻳﻘﺼﺪ ﻭﺟﻪ ﺍﷲ ﺑﻌﻤﻠﻪ ﻣﻊ ﺷـﺮﻛﻪ
ﻚ ﻭﺟـ ﺮﻳ ﻦ ِﺑﻬِـ ﻢ ﺤ ِﺮ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹸﻛﻨﺘ ﻢ ﻓِﻲ ﺍﹾﻟ ﹸﻔ ﹾﻠ ِ
ﺴﻴ ﺮ ﹸﻛ ﻢ ﻓِﻲ ﺍﹾﻟﺒ ﺮ ﻭﺍﹾﻟﺒ
ﻭﻛﻔﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﻳ
ﻂ ِﺑﻬِـ ﻢﺝ ِﻣ ﻦ ﹸﻛ ﱢﻞ ﻣﻜﹶﺎ ٍﻥ ﻭ ﹶﻇﻨﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﹸﺃﺣِـﻴ ﹶﻒ ﻭﺟﺎ َﺀ ﻫ ﻢ ﺍﹾﻟ ﻤ ﻮ ﺻ ِﺑﺮِﻳ ٍﺢ ﹶﻃﻴﺒ ٍﺔ ﻭﹶﻓ ِﺮﺣﻮﺍ ِﺑﻬﺎ ﺟﺎ َﺀﺗﻬﺎ ﺭِﻳ ﺢ ﻋﺎ ِ
ﺠﻴﺘﻨﺎ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﹶﻟﻨﻜﹸﻮﻧ ﻦ ِﻣ ﻦ ﺍﻟﺸﺎ ِﻛﺮِﻳ ﻦ ) (٢٢ﹶﻓﹶﻠﻤﺎ ﹶﺃﻧﺠـﺎ ﻫ ﻢ ِﺇﺫﹶﺍ ﻫـ ﻢ ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ ﹶﻟِﺌ ﻦ ﹶﺃﻧ
ﺼ
ﺨِﻠ ِ
ﺩﻋﻮﺍ ﺍﻟﱠﻠ ﻪ ﻣ
ﺤﻴﺎ ِﺓ ﺍﻟﺪﻧﻴﺎ ﹸﺛ ﻢ ِﺇﹶﻟﻴﻨﺎ ﻣ ﺮ ِﺟ ﻌ ﹸﻜ ﻢ
ﻉ ﺍﹾﻟ
ﺴ ﹸﻜ ﻢ ﻣﺘﺎ
ﺱ ِﺇﻧﻤﺎ ﺑ ﻐﻴ ﹸﻜ ﻢ ﻋﻠﹶﻰ ﹶﺃﻧ ﹸﻔ ِ
ﺤ ﻖ ﻳﺎﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺽ ِﺑ ﻐﻴ ِﺮ ﺍﹾﻟ
ﻳﺒﻐﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟﺄﹶ ﺭ ِ
ﹶﻓﻨﻨﺒﹸﺌ ﹸﻜ ﻢ ِﺑﻤﺎ ﹸﻛﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ )] {(٢٣ﻳﻮﻧﺲ [٢٣ ،٢٢ :ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺒﲔ ﺇﺧﻼﺹ ﺍﻟﻜﺎﻓﺮ ﰲ
ﻼ ﺻـﺎﳊﺎ ﺑﺸـﺮﻃﻴﻪ -ﺍﻟﺘﻮﺣﻴـﺪ ﺩﻋﺎﺋﻪ ﻋﻨﺪ ﺣﺎﺟﺘﻪ ﻭﺍﺿﻄﺮﺍﺭﻩ ،ﻭﻫﺬﺍ ﻳﺒﲔ ﺃﻥ ﺍﳌﺸﺮﻙ ﻗﺪ ﻳﻌﻤﻞ ﻋﻤـ ﹰ
- ٣٠ﺬﻳﺐ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ) (٣ - ١ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ ))( ٧٢٧)(١٩٦ /١ﺻﺤﻴﺢ(
٢٣
ﻭﺍﻹﺧﻼﺹ -ﻣﻊ ﺷﺮﻛﻪ ﰲ ﺃﺑﻮﺍﺏ ﺃﺧﺮﻯ ،ﻭﻗﺪ ﻳﻘﺼﺪ ﺍﻟﻜﺎﻓﺮ ﺑﻌﻤﻠﻪ ﺍﻟﺼﺎﱀ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﻛﻤﻦ ﺗﺼﺪﻕ
ﻭﺃﺭﺍﺩ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺼﻴﺖ ﺍﳊﺴﻦ ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺎﻟﺘﺎﱄ:
ﺃﻣﺎ ﺍﳌﺸﺮﻙ ﺍﻟﺬﻱ ﻗﺼﺪ ﺑﻌﻤﻠﻪ ﻭﺟﻪ ﺍﷲ ﻛﻤﺸﺮﻙ ﺻﻠﻰ ﷲ ﻭﺣﺪﻩ ﻭﺣﺞ ﷲ ﻭﺣﺪﻩ ﻭﺗﺼﺪﻕ ﷲ ﻭﺣـﺪﻩ
ﻼ ﺑﻌﻤـﻮﻡ
ﻼ ﺬﺍ ﺍﳊـﺪﻳﺚ ،ﻭﻋﻤـ ﹰﻓﻬﺬﺍ ﻟﻪ ﺣﻖ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﳜﻔﻒ ﻋﻨﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﲟﻘﺪﺍﺭ ﻋﻤﻠﻪ ،ﻋﻤ ﹰ
ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺒﲔ ﺃﻥ ﺍﷲ ﻻ ﻳﻀﻴﻊ ﻋﻤﻞ ﻋﺎﻣﻞ ،ﻭﻫﺬﺍ ﻣﻘﺘﻀﻰ ﻋﺪﻝ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺣﻜﻤﺘـﻪ
ﻭﺭﲪﺘﻪ ،ﻭﺃﻣﺎ ﲢﺼﻴﻞ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﱵ ﻫﻲ ﺳﺒﺐ ﺍﳉﻨﺔ ﻓﻬﻮ ﻏﲑ ﻣﺴﺘﺤﻖ ﳍﺎ ﻷﺎ ﻓﻀﻞ ﺇﳍﻲ ﻻ ﻳﺴﺘﺤﻘﻬﺎ
ﺇﻻ ﺍﳌﻮﺣﺪﻭﻥ ﳌﺎ ﺑﻴﻨﺘﻪ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ.
ﺠ ﹾﻠﻨﺎ ﹶﻟ ﻪ ﻓِﻴﻬﺎ ﻣﺎ ﻧﺸـﺎ ُﺀ
ﻭﺃﻣﺎ ﺇﻥ ﻗﺼﺪ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﻓﻠﻪ ﻣﺎ ﻃﻠﺐ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺮِﻳ ﺪ ﺍﻟﹾﻌﺎ ِﺟﹶﻠ ﹶﺔ ﻋ
ﺼﻠﹶﺎﻫﺎ ﻣ ﹾﺬﻣﻮﻣﺎ ﻣ ﺪﺣﻮﺭﺍ ) (١٨ﻭ ﻣ ﻦ ﹶﺃﺭﺍ ﺩ ﺍﻟﹾﺂ ِﺧ ﺮ ﹶﺓ ﻭ ﺳﻌﻰ ﹶﻟﻬﺎ ﺳ ﻌﻴﻬﺎ ﻭ ﻫ ﻮ
ِﻟ ﻤ ﻦ ﻧﺮِﻳ ﺪ ﹸﺛ ﻢ ﺟ ﻌ ﹾﻠﻨﺎ ﹶﻟ ﻪ ﺟ ﻬﻨ ﻢ ﻳ
ﺙ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻧـ ِﺰ ﺩ
ﺸﻜﹸﻮﺭﺍ )] { (١٩ﺍﻹﺳﺮﺍﺀ [:ﻭﻟﻘﻮﻟﻪ } :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺮِﻳ ﺪ ﺣ ﺮ ﹶ ﻚ ﻛﹶﺎ ﹶﻥ ﺳ ﻌﻴ ﻬ ﻢ ﻣ
ﻣ ﺆ ِﻣ ﻦ ﹶﻓﺄﹸﻭﹶﻟِﺌ
ﺐ { ]ﺍﻟﺸـﻮﺭﻯ[٢٠ : ﺙ ﺍﻟ ﺪﻧﻴﺎ ﻧ ﺆِﺗ ِﻪ ِﻣﻨﻬﺎ ﻭﻣﺎ ﹶﻟ ﻪ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ِﻣ ﻦ ﻧﺼِﻴ ٍ ﹶﻟ ﻪ ِﻓﻲ ﺣ ﺮِﺛ ِﻪ ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺮِﻳ ﺪ ﺣ ﺮ ﹶ
ﺨﺴـﻮ ﹶﻥ )(١٥ ﻑ ِﺇﹶﻟﻴ ِﻬ ﻢ ﹶﺃ ﻋﻤﺎﹶﻟ ﻬ ﻢ ﻓِﻴﻬﺎ ﻭ ﻫ ﻢ ﻓِﻴﻬﺎ ﻟﹶﺎ ﻳﺒ
ﺤﻴﺎ ﹶﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﺯِﻳﻨﺘﻬﺎ ﻧ ﻮ
ﻭﻗﻮﻟﻪ } :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺮِﻳ ﺪ ﺍﹾﻟ
ﺻﻨﻌﻮﺍ ﻓِﻴﻬﺎ ﻭﺑﺎ ِﻃ ﹲﻞ ﻣﺎ ﻛﹶـﺎﻧﻮﺍ ﻳ ﻌ ﻤﻠﹸـﻮ ﹶﻥ ){(١٦ ﻂ ﻣﺎ ﺲ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ِﺇﻟﱠﺎ ﺍﻟﻨﺎ ﺭ ﻭ ﺣِﺒ ﹶ ﻚ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻟﻴ
ﺃﹸﻭﹶﻟِﺌ
ﷲ ﻟﹶﺎ ﻳ ﹾﻈِﻠ ﻢ ﻣ ﺆ ِﻣﻨـﺎ
ﷲ ِ» :- -ﺇ ﱠﻥ ﺍ َ ﺲ ﺑ ِﻦ ﻣﺎِﻟﻚٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ]ﻫﻮﺩ [١٦ ،١٥ :ﻭﳊﺪﻳﺚ ﹶﺃﻧ ِ
ﺕ ﻣﺎ ﻋ ِﻤ ﹶﻞ ِﺑﻬﺎ ِﻟﱠﻠ ِﻪ ﻓِﻲ
ﺴﻨﺎ ِ ﺤ
ﺠﺰﻯ ِﺑﻬﺎ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ﺮﺓِ ،ﻭﹶﺃﻣﺎ ﺍﹾﻟﻜﹶﺎِﻓ ﺮ ﹶﻓﻴ ﹾﻄ ﻌ ﻢ ِﺑ ﺴﻨ ﹰﺔ ،ﻳ ﻌﻄﹶﻰ ِﺑﻬﺎ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﻳ
ﺣ
ﺠﺰﻯ ِﺑﻬﺎ« ٣١ﻭﻫﻮ ﻛﺬﻟﻚ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻌﺪﻝ ﺍﻹﳍﻲ ﺴﻨ ﹲﺔ ﻳ
ﺍﻟ ﺪﻧﻴﺎ ،ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﺃ ﹾﻓﻀﻰ ِﺇﻟﹶﻰ ﺍﻟﹾﺂ ِﺧ ﺮﺓِ ،ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﹶﻟ ﻪ ﺣ
ﺍﳌﻄﻠﻖ ،ﻓﺈﻥ ﺍﻟﻌﺪﻝ ﻻ ﳜﺮﻡ ﺃﺑﺪﺍﹰ ،ﺇﺫ ﺑﻪ ﺗﻘﻮﻡ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ .ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ} :ﻭﺍﻟﱠـﺬِﻳ ﻦ ﹶﻛﻔﹶـﺮﻭﺍ
ﺠ ﺪ ﻩ ﺷﻴﺌﹰﺎ ﻭ ﻭ ﺟ ﺪ ﺍﻟﱠﻠ ﻪ ِﻋﻨـ ﺪ ﻩ ﹶﻓ ﻮﻓﱠـﺎ ﻩ
ﺴﺒ ﻪ ﺍﻟ ﱠﻈﻤﺂ ﹸﻥ ﻣﺎ ًﺀ ﺣﺘﻰ ِﺇﺫﹶﺍ ﺟﺎ َﺀ ﻩ ﹶﻟ ﻢ ﻳ ِ
ﺤﺏ ِﺑﻘِﻴ ﻌ ٍﺔ ﻳ
ﺴﺮﺍ ٍ
ﹶﺃ ﻋﻤﺎﹸﻟ ﻬ ﻢ ﹶﻛ
ﺏ{ ]ﺍﻟﻨﻮﺭ [٣٩ :ﻓﻬﻮ ﻟﻔﻌﻞ ﺍﻟﻜﺎﻓﺮ ﻋﻤﻮﻣﹰﺎ ﺣﺴﻨﻪ ﻭﺳﻴﺌﻪ ،ﺻﺎﳊﻪ ﻭﻓﺎﺳـﺪﻩ، ﺤﺴﺎ ِ ِﺣﺴﺎﺑ ﻪ ﻭﺍﻟﱠﻠ ﻪ ﺳﺮِﻳ ﻊ ﺍﹾﻟ ِ
ﻭﺇﻥ ﺣﻤِﻞ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﲣﺼﻴﺼﹰﺎ ﻓﻼ ﺗﻌﺎﺭﺽ ﻷﻥ ﻋﻤﻞ ﺍﻟﻜﺎﻓﺮ ﻻ ﻳﻨﺠﻴﻪ ﻣﻦ ﺍﻟﻨـﺎﺭ ﺑﺎﻟﻜﻠﻴـﺔ ﻭﺇﻥ
ﻱ ﺍﻟﻌﻄﺸﺎﻥ ﰲ ﺍﻟﺼـﺤﺮﺍﺀ
ﻛﺎﻥ ﳜﻔﻒ ﻋﻨﻪ ﻣﻦ ﻋﺬﺍﺎ ﺑﻪ ،ﻭﺑﺎﻟﺘﺎﱄ ﻟﻴﺲ ﻓﻴﻪ ﻛﻔﺎﻳﺔ ،ﻭﺣﺎﻟﻪ ﻛﺤﺎﻝ ﺍﻟﺼﺪ
ﻭﺟﺪ ﺑﻌﺾ ﻗﻄﺮﺍﺕ ﺍﳌﺎﺀ ﻓﻠﻢ ﺗﻐﻨﻪ ﰲ ﺩﻓﻊ ﺍﻟﺒﻼﺀ ﻋﻨﻪ.
ﻭﻣﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻌﺒﺪ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺬﺍﺏ ﺑﺎﻟﺸﺮﻙ ﻟﺘﺮﻛﻪ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺗﻴﺎﻧﻪ ﺑﻀﺪﻩ ،ﻭﻫﺬﺍ ﻣﻔﻬـﻮﻡ
ﻧﻄﻘﺖ ﺑﻪ ﻧﺼﻮﺹ ﺷﺮﻋﻴﺔ ﻛﺜﲑﺓ ،ﻓﺈﻧﻪ ﻻ ﻣﻘﺼﺪ ﳋﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻫﺬﺍ ،ﻭﻏﲑﻩ ﺗﺒﻊ ﻟـﻪ ،ﻓـﺈﻥ ﺗﻌﻤـﲑ
ﺍﻷﺭﺽ ﻭﺳﻌ ﻲ ﺍﻹﻧﺴﺎ ِﻥ ﻓﻴﻬﺎ ﻭﻗﻴﺎﻣﻪ ﺑﺸﺄﻥ ﻧﻔﺴﻪ ﻭﺍﻵﺧﺮﻳﻦ ﺇﳕﺎ ﺗﻜﻮﻥ ﺃﳘﻴﺘﻪ ﺣﲔ ﻳﺄﰐ ﺑﻪ ﺍﳌﺮﺀ ﻋﻠﻰ ﻭﺟﻪ
ﺍﻟﺘﻌﺒﺪ ﷲ ﻷﻧﻪ ﺍﳌﻮﺍﻓﻖ ﳌﻘﺼﺪ ﺧﻠﻘﻪ ﻭﻭﺟﻮﺩﻩ ،ﺃﻣﺎ ﺇﻥ ﺟﺎﺀ ﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻤﺘﻊ ﻭﺭﻏﺪ ﺍﻟﻌـﻴﺶ
ﻭﺍﻟﺮﻓﺎﻫﻴﺔ ﻓﺈﻥ ﻟﻪ ﻣﺎ ﺗﻮﱃ ﻭﻻ ﺃﺟﺮ ﻟﻪ ،ﻭﻟﺬﺍ ﻻ ﻳﺴﺘﺤﻖ ﺍﳌﺪﺡ ﺍﻟﺪﻳﲏ ﻭﻻ ﻧﺴﺒ ﹶﺔ ﺍﻟﺼﻼﺡ ﻟﻪ ،ﻭﺬﺍ ﻳﻈﻬـﺮ
- ٣١ﺻﺤﻴﺢ ﻣﺴﻠﻢ )] - (٢٨٠٨) - ٥٦ (٢١٦٢ /٤ﺵ )ﺇﻥ ﺍﷲ ﻻ ﻳﻈﻠﻢ ﻣﺆﻣﻨﺎ ﺣﺴﻨﺔ( ﻣﻌﻨﺎﻩ ﻻ ﻳﺘﺮﻙ ﳎﺎﺯﺍﺗﻪ ﺑﺸﻲﺀ ﻣـﻦ ﺣﺴـﻨﺎﺗﻪ
ﻭﺍﻟﻈﻠﻢ ﻳﻄﻠﻖ ﲟﻌﲎ ﺍﻟﻨﻘﺺ )ﺃﻓﻀﻰ ﺇﱃ ﺍﻵﺧﺮﺓ( ﺃﻱ ﺻﺎﺭ ﺇﻟﻴﻬﺎ[
٢٤
ﺿﻼ ﹸﻝ ﺍﻟﻜﺜﲑﻳﻦ ﺍﻟﻴﻮﻡ ﳑﻦ ﻳﺮﻳﺪﻭﻥ ﺇﳚﺎﺏ ﺍﳌﺪﺡ ﺍﻹﳍﻲ ﻟﻘﻮﻡ ﻳﻜﻔﺮﻭﻥ ﺑﻪ ﻭﻳﺴﺒﻮﻧﻪ ﻭﻳﻨﺴﺒﻮﻥ ﻟﻪ ﺍﻟﺸﺮﻳﻚ
ﻭﺍﻟﻮﻟﺪ ،ﺃﻭ ﻳﺄﺑﻮﻥ ﺍﳋﻀﻮﻉ ﻷﻣﺮﻩ ﻭﺷﺮﻋﻪ ،ﻭﻣﺎ ﺩﻋﺎﻫﻢ ﳍﺬﺍ ﺇﻻ ﺳﻮ ُﺀ ﻃ ِﻮﻳﺘﻬﻢ ﻭﻓﺮﺍﻏﹸﻬﺎ ﻣـﻦ ﻋﻈﻤـﺔ ﺍﷲ
ﻭﻫﻴﺒﺘﻪ ﻭﻟﻮ ﻛﺎﻥ ﷲ ﺗﻌﺎﱃ ﺗﻌﺰﻳﺰ ﰲ ﻗﻠﻮﻢ ﳌﺎ ﺟﺮﺅﻭﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺎﻻﺕ ﺍﻟﺸﻨﻴﻌﺔ ،ﻭﺇﺫﺍ ﻛـﺎﻥ ﺍﻟﻌﺒـﺪ ﻻ
ﻳﺴﺘﺤﻖ ﺍﻟﺜﻨﺎﺀ ﻭﻻ ﺭﻓﻌﺔ ﺍﻟﺪﺭﺟﺎﺕ ﻭﻻ ﲢﺼﻴﻞ ﺍﳊﺴﻨﺎﺕ ﺑﻌﻤﻠﻪ ﺍﻟﺼﺎﱀ ﻣﻊ ﺗﻮﺣﻴﺪﻩ ﺇﺫ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺣـﻖ
ﻋﻠﻰ ﺍﷲ ﺇﻻ ﺃﻥ ﻻ ﻳﻌﺬﺑﻪ ﻓﻜﻴﻒ ﻳﻮﺟﺐ ﻫﺆﻻﺀ ﺍﳌﺘﻬﻮﻛﻮﻥ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻳﻌﻄﻲ ﻫﺆﻻﺀ ﺍﳌﺸـﺮﻛﲔ ﻓﻀـﻠﻪ
ﻭﻛﺮﺍﻣﺘﻪ ﻭﻫﻢ ﻳﺴﺒﻮﻧﻪ ﻭﻳﺸﺮﻛﻮﻥ ﺑﻪ؟! ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻌﻤﻲ ﻭﺍﻟﻀﻼﻟﺔ.
ﺣﲔ ﻭﻗﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻮﻗﻌﻪ ﻣﻦ ﻗﻠﻮﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﳌﺨﺒﺘﲔ ﻟﻪ ﻓﺈﻢ ﻧﺴﺒﻮﺍ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﳍﻢ ﻣﻦ ﻓﻀﻞ ﰲ
ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻢ ﺃﻫﻞ ﺍﳊﻤﺪ ﻟﺮﻢ ،ﻛﻤﺎ ﺳﻴﻜﻮﻧﻮﻥ ﻛﺬﻟﻚ ﰲ ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ ،ﺇﺫ ﲪﺪ ﺍﷲ ﺗﻌـﺎﱃ ﰲ
ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ ،ﻭﲪﺪﻩ ﺣﲔ ﻳﺮﻭﻥ ﺻﺪﻕ ﻭﻋﺪِﻩ ﻭﻭﻋﻴ ِﺪﻩ ﻷﻢ ﻻ ﻳﺮﻭﻥ ﳍﻢ ﺣﻖ ﻭﺍﺟﺐ ﻋﻠﻰ ﻣـﻮﻻﻫﻢ
ﺍﳌﻨﻌﻢ ﺍﻟﺮﺣﻴﻢ ،ﻭﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺍﻟﻨﻌﻢ ﻛﻠﻤﺎ ﻏﻤﻂ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻣﺘﻸﺕ ﻗﻠﻮﺑﻬﻢ ﲪﺪﹰﺍ ﻟـﺮﻢ ﺣـﱴ
ﻳﺼﲑ ﻢ ﺍﻷﻣﺮ ﺇﱃ ﺍﳊﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲢﺖ ﻟﻮﺍﺀ ﺍﳊﻤﺪ ٣٢ﺍﻟﺬﻱ ﳜﺘﺺ ﺑﻪ ﺃﻋﻈﻢ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ
ﻭﻫﻮ ﺍﻟﺬﻱ ﲰﺎﻩ ﺍﷲ ﺃﲪ ﺪ ﻭﳏﻤﺪﹰﺍ.
ﻭﺃﺳﺎﺱ ﺍﻟﻜﻔﺮ ﻧﺴﺒﺔ ﺍﻟﻨﻌﻢ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﻦ ﺍﳌﺸﺮﻛﲔ } ﻭﹶﻟِﺌ ﻦ ﹶﺃ ﹶﺫ ﹾﻗﻨﺎ ﻩ ﺭ ﺣ ﻤ ﹰﺔ ِﻣﻨﺎ ِﻣ ﻦ ﺑ ﻌ ِﺪ
ﺴﻨﻰ ﹶﻓﹶﻠﻨﻨﺒﹶﺌ ﻦ
ﺤﺖ ِﺇﻟﹶﻰ ﺭﺑﻲ ِﺇ ﱠﻥ ﻟِﻲ ِﻋﻨ ﺪ ﻩ ﹶﻟ ﹾﻠ
ﺴﺘ ﻪ ﹶﻟﻴﻘﹸﻮﹶﻟ ﻦ ﻫﺬﹶﺍ ﻟِﻲ ﻭﻣﺎ ﹶﺃ ﹸﻇ ﻦ ﺍﻟﺴﺎ ﻋ ﹶﺔ ﻗﹶﺎِﺋ ﻤ ﹰﺔ ﻭﹶﻟِﺌ ﻦ ﺭ ِﺟ ﻌ
ﺿﺮﺍ َﺀ ﻣ
ﻆ { ]ﻓﺼﻠﺖ [٥٠ :ﻭﻣﻌﲎ ﻗﻮﳍﻢ :ﺃﻱ ﺃﱐ ﻣﺴـﺘﺤﻖ ﺏ ﹶﻏﻠِﻴ ٍ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ِﺑﻤﺎ ﻋ ِﻤﻠﹸﻮﺍ ﻭﹶﻟﻨﺬِﻳ ﹶﻘﻨ ﻬ ﻢ ِﻣ ﻦ ﻋﺬﹶﺍ ٍ
ﳍﺬﻩ ﺍﻟﻨﻌﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﻗﺎﺭﻭﻥِ} :ﺇﻧﻤﺎ ﺃﹸﻭﺗِﻴﺘ ﻪ ﻋﻠﹶﻰ ِﻋ ﹾﻠ ٍﻢ ِﻋﻨﺪِﻱ{ ]ﺍﻟﻘﺼﺺ [٧٨ :ﺃﻱ ﺃﺗﺘﲏ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﳌـﺎ
ﻋﻨﺪﻱ ﻣﻦ ﺃﺳﺒﺎﺎ ﺍﻟﱵ ﺗﺴﺘﺤﻘﻬﺎ ،ﻭﺃﺳﺎﺱ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺭﺅﻳﺔ ﺍﳌﻨﻌﻢ ﺍﳊﻘﻴﻘﻲ ﻟﻜﻞ ﻣﺎ ﻳﻘﻊ ﻋﻠﻰ ﺍﻹﻧﺴـﺎﻥ
ﻣﻦ ﺧﲑ ﻭﻓﻀﻞ ،ﻭﻟﺬﻟﻚ ﺟﺎﺀﺕ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺗﺒﲔ ﺍﻟﻨﻌﻢ ﺍﻹﳍﻴﺔ ،ﻣﺬﻛﺮﺓ ﺎ ﻟﻴﻨﺴﺐ ﺍﻹﺣﺴـﺎﻥ
ﻷﻫﻠﻪ ،ﻭﺍﻟﻘﺮﺁﻥ ﺃﻏﻠﺒﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﰲ ﺑﻴﺎﻥ ﺣﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻰ ﺍﻟﻌﺒﻴﺪ ﻛﻘﻮﻟﻪ} :ﹶﺃﹶﻓ ﺮﹶﺃﻳﺘ ﻢ ﻣـﺎ ﺗ ﻤﻨـﻮ ﹶﻥ
ﲔ )(٦٠ ﺤ ﻦ ِﺑ ﻤﺴـﺒﻮِﻗ ﺕ ﻭﻣﺎ ﻧ
ﺤ ﻦ ﹶﻗ ﺪ ﺭﻧﺎ ﺑﻴﻨ ﹸﻜ ﻢ ﺍﹾﻟ ﻤ ﻮ
ﺤ ﻦ ﺍﹾﻟﺨﺎِﻟﻘﹸﻮ ﹶﻥ ) (٥٩ﻧ
ﺨﹸﻠﻘﹸﻮﻧ ﻪ ﹶﺃ ﻡ ﻧ
) (٥٨ﹶﺃﹶﺃﻧﺘ ﻢ ﺗ
ﺸﹶﺄ ﹶﺓ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ﹶﻓﹶﻠ ﻮﻟﹶـﺎ ﺗـ ﹶﺬ ﱠﻛﺮﻭ ﹶﻥ ﺸﹶﺌ ﹸﻜ ﻢ ﻓِﻲ ﻣﺎ ﻟﹶﺎ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ ) (٦١ﻭﹶﻟ ﹶﻘ ﺪ ﻋِﻠ ﻤﺘ ﻢ ﺍﻟﻨ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻧﺒ ﺪ ﹶﻝ ﹶﺃ ﻣﺜﹶﺎﹶﻟ ﹸﻜ ﻢ ﻭﻧﻨ ِ
ﺠ ﻌ ﹾﻠﻨﺎ ﻩ ﺣﻄﹶﺎﻣﺎ ﹶﻓ ﹶﻈ ﹾﻠﺘ ﻢ
ﺤ ﻦ ﺍﻟﺰﺍ ِﺭﻋﻮ ﹶﻥ ) (٦٤ﹶﻟ ﻮ ﻧﺸﺎ ُﺀ ﹶﻟ ﺤ ﺮﺛﹸﻮ ﹶﻥ ) (٦٣ﹶﺃﹶﺃ ﻧﺘ ﻢ ﺗ ﺰ ﺭﻋﻮﻧ ﻪ ﹶﺃ ﻡ ﻧ ) (٦٢ﹶﺃﹶﻓ ﺮﹶﺃﻳﺘ ﻢ ﻣﺎ ﺗ
ﺽ ﹶﻟﻴﻘﹸﻮﹸﻟ ﻦ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴﻤﺎ ﻭﺍ ِ ﺗ ﹶﻔ ﱠﻜﻬﻮ ﹶﻥ )] {(٦٥ﺍﻟﻮﺍﻗﻌﺔ [٦٥ - ٥٨ :ﻭﻛﻘﻮﻟﻪ } :ﻭﹶﻟِﺌ ﻦ ﺳﹶﺄﹾﻟﺘ ﻬ ﻢ ﻣ ﻦ ﺧﹶﻠ ﻖ ﺍﻟ
ﺽ ﻣ ﻬﺪﺍ ﻭ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﻓِﻴﻬﺎ ﺳﺒﻠﹰﺎ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗ ﻬﺘـﺪﻭ ﹶﻥ )(١٠ ﺧﹶﻠ ﹶﻘ ﻬ ﻦ ﺍﹾﻟ ﻌﺰِﻳ ﺰ ﺍﹾﻟ ﻌﻠِﻴ ﻢ ) (٩ﺍﱠﻟﺬِﻱ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟﹶﺄ ﺭ
ﺝ
ﺨ ﺮﺟﻮ ﹶﻥ ) (١١ﻭﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ﺍﻟﹾـﹶﺄ ﺯﻭﺍ ﻚ ﺗ
ﺸ ﺮﻧﺎ ِﺑ ِﻪ ﺑ ﹾﻠ ﺪ ﹰﺓ ﻣﻴﺘﺎ ﹶﻛ ﹶﺬِﻟ
ﺴﻤﺎ ِﺀ ﻣﺎ ًﺀ ِﺑ ﹶﻘ ﺪ ٍﺭ ﹶﻓﹶﺄﻧ
ﻭﺍﱠﻟﺬِﻱ ﻧ ﺰ ﹶﻝ ِﻣ ﻦ ﺍﻟ
ﺴﺘﻮﻭﺍ ﻋﻠﹶﻰ ﻇﹸﻬﻮ ِﺭ ِﻩ ﹸﺛ ﻢ ﺗ ﹾﺬ ﹸﻛﺮﻭﺍ ِﻧ ﻌ ﻤ ﹶﺔ ﺭﺑﻜﹸـ ﻢﻚ ﻭﺍﹾﻟﹶﺄﻧﻌﺎ ِﻡ ﻣﺎ ﺗ ﺮ ﹶﻛﺒﻮ ﹶﻥ )ِ (١٢ﻟﺘ ﹸﻛﱠﻠﻬﺎ ﻭ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ِﻣﻦ ﺍﹾﻟ ﹸﻔ ﹾﻠ ِ
٢٥
ﲔ ) (١٣ﻭِﺇﻧﺎ ِﺇﻟﹶﻰ ﺭﺑﻨﺎ ﹶﻟ ﻤﻨ ﹶﻘِﻠﺒﻮ ﹶﻥ
ﺨ ﺮ ﹶﻟﻨﺎ ﻫﺬﹶﺍ ﻭﻣﺎ ﹸﻛﻨﺎ ﹶﻟ ﻪ ﻣ ﹾﻘ ِﺮِﻧ
ِﺇﺫﹶﺍ ﺍ ﺳﺘ ﻮﻳﺘ ﻢ ﻋﹶﻠﻴ ِﻪ ﻭﺗﻘﹸﻮﻟﹸﻮﺍ ﺳﺒﺤﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ﺳ
)] {(١٤ﺍﻟﺰﺧﺮﻑ.[:
ﺐ ﻟﺰﻳﺎﺩﺎ ﻭﺍﻟﱪﻛﺔ ﻓﻴﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭِﺇ ﹾﺫ ﺗﹶﺄ ﱠﺫ ﹶﻥ ﺭﺑ ﹸﻜ ﻢ ﹶﻟِﺌ ﻦﻭﺗﺬﻛﱡﺮ ﺍﻟﻨﻌﻢ ﻭﲪﺪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ﺳﺒ
ﺸﺪِﻳ ﺪ{ ]ﺇﺑﺮﺍﻫﻴﻢ ٣٣[٧ :ﺑﻞ ﺇﻥ ﺃﻋﻈﻢ ﻣﺎ ﻳﺴﺄﻝ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﺷ ﹶﻜ ﺮﺗ ﻢ ﹶﻟﹶﺄﺯِﻳ ﺪﻧ ﹸﻜ ﻢ ﻭﹶﻟِﺌ ﻦ ﹶﻛ ﹶﻔ ﺮﺗ ﻢ ِﺇ ﱠﻥ ﻋﺬﹶﺍﺑِﻲ ﹶﻟ
ﺍﻟﻌﺎﺑﺪ ﺭﺑﻪ ﻫﻮ ﺃﻥ ﳛﻤﺪﻩ ﻭﻳﺸﻜﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ ﰲ ﻣﺪﺡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺪﻋﺎﻥ:
ﺣﻴﺎﺅﻙ ﺇ ﹼﻥ ﺷﻴﻤﺘﻚ ﺍﳊﻴﺎﺀ ﺃﺃﺫﻛﺮ ﺣﺎﺟﱵ ﺃﻡ ﻗﺪ ﻛﻔﺎﱐ
ﻛﻔﺎﻩ ﻣﻦ ﺗﻌﺮﺿﻪ ﺍﻟﺜﻨﺎﺀ ﺇﺫﺍ ﺃﺛﲎ ﻋﻠﻴﻚ ﺍﳌﺮﺀ ﻳﻮﻣﹰﺎ
ﺲ ﻭﻣﺎ ٍﻝ ﻭﻭﻟ ٍﺪ.
ﻓﺒﺎﻟﺸﻜﺮ ﺗﺪﻭﻡ ﺍﻟﻨﻌﻢ ﻭﺗﺰﻳﺪ ،ﻭﺇﹼﻥ ﺃﻋﻈﻢ ﺷﻜِﺮﻙ ﷲ ﺃﻥ ﺗﺒﺬ ﹶﻝ ﻟﻪ ﻣﺎ ﺃﻧﻌﻢ ﺑﻪ ﻋﻠﻴﻚ ﻣﻦ ﻧﻔ ٍ
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﻒ
ﺏ ﺍﳌﹶﻌﺎﺻِﻲ ﻭ ﻋﻄﹶـ ﺕ ﻭﺍﺟﺘِﻨﺎ ﻗﹶﻮﻟﻪ " :ﺃﹶﻥ ﻳﻌﺒﺪﻭ ﻩ ﻭﻻ ﻳﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ " ﺍﳌﹸﺮﺍﺩ ﺑِﺎﻟﻌِﺒﺎ ﺩ ِﺓ ﻋ ﻤ ﹸﻞ ﺍﻟﻄﹼﺎﻋﺎ ِ
ﺾ ﺍﻟ ﹶﻜ ﹶﻔ ﺮ ِﺓ ﻛﺎﻧﻮﺍ ﻳ ﺪﻋﻮ ﹶﻥ
ﻋﻠﹶﻴﻬﺎ ﻋ ﺪ ﻡ ﺍﻟﺸﺮ ِﻙ َﻷﻧ ﻪ ﺗﻤﺎ ﻡ ﺍﻟﺘﻮﺣِﻴ ِﺪ ،ﻭﺍﳊِﻜ ﻤ ﹸﺔ ﻓِﻲ ﻋﻄ ِﻔ ِﻪ ﻋﻠﹶﻰ ﺍﻟﻌِﺒﺎﺩﺓ ﹶﺃﻥﱠ ﺑﻌ
ﻚ ،ﻭﺗ ﹶﻘ ﺪ ﻡ ﹶﺃ ﱠﻥ ﺍﳉﹸﻤﻠﹶـﺔ ﺣﺎِﻟﻴـ ﹲﺔ ﻁ ﻧﻔﻲ ﹶﺫِﻟ ﹶﺃﻧﻬﻢ ﻳﻌﺒﺪﻭ ﹶﻥ ﺍﷲ ﻭﹶﻟ ِﻜﻨﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭ ﹶﻥ ﺁِﻟ ﻬ ﹰﺔ ﺃﹸﺧﺮﻯ ﻓﺎﺷﺘ ﺮ ﹶ
ﻭﺍﻟﺘﻘﺪِﻳ ﺮ ﻳﻌﺒﺪﻭﻧ ﻪ ﻓِﻲ ﺣﺎ ِﻝ ﻋ ﺪ ِﻡ ﺍﻹِﺷﺮﺍ ِﻙ ِﺑ ِﻪ .ﻗﺎ ﹶﻝ ﺍﺑﻦ ِﺣﺒﺎ ﹶﻥ :ﻋِﺒﺎﺩﺓ ﺍﷲ ﺇِﻗـﺮﺍﺭ ﺑِﺎﻟﻠﱢﺴـﺎ ِﻥ ﻭﺗﺼـﺪِﻳﻖ
ﻚ " ﹶﻓ ﻌﺒ ﺮ ﺑِﺎﻟﻔِﻌ ِﻞ ﻭﻟﹶـﻢ
ﺡ ،ﻭِﻟﻬﺬﺍ ﻗﺎ ﹶﻝ ﻓِﻲ ﺍﳉﹶﻮﺍﺏ " ﻓﹶﻤﺎ ﺣ ﻖ ﺍﻟﻌِﺒﺎﺩ ﺇِﺫﺍ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ ﺐ ﻭﻋﻤﻞ ﺑِﺎﳉﹶﻮﺍ ِﺭ ِ ﺑِﺎﻟﻘﹶﻠ ِ
ﻳ ﻌﺒﺮ ﺑِﺎﻟ ﹶﻘﻮ ِﻝ.
ﻀﻤِﲑ ﹶﻟﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻣِﻦ ﻗﹶﻮﻟﹸـﻪ " :ﻳﻌﺒـﺪﻭ ﻩ ﻭﻻ ﻗﹶﻮﻟﻪ " :ﻫﻞ ﺗﺪﺭِﻱ ﻣﺎ ﺣ ﻖ ﺍﻟﻌِﺒﺎﺩ ﻋﻠﹶﻰ ﺍﷲ ﺇِﺫﺍ ﹶﻓ ﻌﻠﹸﻮ ﻩ " ؟ ﺍﻟ
ﷲ ﻣﺎ ﻭ ﻋ ﺪﻫﻢ ِﺑ ِﻪ
ﻚ .ﻗﺎ ﹶﻝ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ﻲ :ﺣ ﻖ ﺍﻟﻌِﺒﺎ ِﺩ ﻋﻠﹶﻰ ﺍ ِ
ﻳﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ " ﻓِﻲ ﺭِﻭﺍﻳﺔ ﻣﺴِﻠ ٍﻢ " ﺇِﺫﺍ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﳊ ﻖ ﺍﱠﻟﺬِﻱ ﻻ ﻳﺠـﻮ ﺯ ﻋﻠﹶﻴـ ِﻪ ﺐ ِﺑﺤﻜ ِﻢ ﻭﻋ ِﺪ ِﻩ ﺍﻟﺼﺪﻕ ،ﻭﻗﹶﻮﻟﻪ ﺍ ﹶ ﻚ ﻭﻭ ﺟ ﺤ ﻖ ﹶﺫِﻟ
ِﻣ ﻦ ﺍﻟﺜﱠﻮﺍﺏ ﻭﺍﳉﹶﺰﺍ ِﺀ ،ﻓﹶ
- ٣٣ﺇﻥ ﺷﻜﺮ ﺍﻟﻨﻌﻤﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺍﳌﻘﺎﻳﻴﺲ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ .ﻓﺎﳋﲑ ﻳﺸﻜﺮ ﻷﻥ ﺍﻟﺸﻜﺮ ﻫﻮ ﺟﺰﺍﺅﻩ ﺍﻟﻄﺒﻴﻌﻲ ﰲ ﺍﻟﻔﻄﺮﺓ ﺍﳌﺴﺘﻘﻴﻤﺔ ..
ﻫﺬﻩ ﻭﺍﺣﺪﺓ ..ﻭﺍﻷﺧﺮﻯ ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﺸﻜﺮ ﺍﷲ ﻋﻠﻰ ﻧﻌﻤﺘﻪ ،ﺗﺮﺍﻗﺒﻪ ﰲ ﺍﻟﺘﺼﺮﻑ ﺬﻩ ﺍﻟﻨﻌﻤﺔ .ﺑﻼ ﺑﻄﺮ ،ﻭﺑﻼ ﺍﺳﺘﻌﻼﺀ ﻋﻠﻰ ﺍﳋﻠﻖ ،ﻭﺑﻼ
ﺍﺳﺘﺨﺪﺍﻡ ﻟﻠﻨﻌﻤﺔ ﰲ ﺍﻷﺫﻯ ﻭﺍﻟﺸﺮ ﻭﺍﻟﺪﻧﺲ ﻭﺍﻟﻔﺴﺎﺩ.
ﻭﻫﺬﻩ ﻭﺗﻠﻚ ﳑﺎ ﻳﺰﻛﻲ ﺍﻟﻨﻔﺲ ،ﻭﻳﺪﻓﻌﻬﺎ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﻟﻠﺘﺼﺮﻑ ﺍﻟﺼﺎﱀ ﰲ ﺍﻟﻨﻌﻤﺔ ﲟﺎ ﻳﻨﻤﻴﻬﺎ ﻭﻳﺒﺎﺭﻙ ﻓﻴﻬﺎ ﻭﻳﺮﺿﻲ ﺍﻟﻨﺎﺱ ﻋﻨـﻬﺎ ﻭﻋـﻦ
ﺻﺎﺣﺒﻬﺎ ،ﻓﻴﻜﻮﻧﻮﻥ ﻟﻪ ﻋﻮﻧﺎ ﻭﻳﺼﻠﺢ ﺭﻭﺍﺑﻂ ﺍﺘﻤﻊ ﻓﺘﻨﻤﻮ ﻓﻴﻪ ﺍﻟﺜﺮﻭﺍﺕ ﰲ ﺃﻣﺎﻥ .ﺇﱃ ﺁﺧﺮ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻟﻨﺎ ﰲ ﺍﳊﻴﺎﺓ .ﻭﺇﻥ ﻛﺎﻥ
ﻭﻋﺪ ﺍﷲ ﺑﺬﺍﺗﻪ ﻳﻜﻔﻲ ﻻﻃﻤﺌﻨﺎﻥ ﺍﳌﺆﻣﻦ ،ﺃﺩﺭﻙ ﺍﻷﺳﺒﺎﺏ ﺃﻭﱂ ﻳﺪﺭﻛﻬﺎ ،ﻓﻬﻮ ﺣﻖ ﻭﺍﻗﻊ ﻷﻧﻪ ﻭﻋﺪ ﺍﷲ.
ﻭﺍﻟﻜﻔﺮ ﺑﻨﻌﻤﺔ ﺍﷲ ﻗﺪ ﻳﻜﻮﻥ ﺑﻌﺪﻡ ﺷﻜﺮﻫﺎ .ﺃﻭ ﺑﺈﻧﻜﺎﺭ ﺃﻥ ﺍﷲ ﻭﺍﻫﺒﻬﺎ ،ﻭﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﳋﱪﺓ ﻭﺍﻟﻜﺪ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻟﺴﻌﻲ! ﻛـﺄﻥ ﻫـﺬﻩ
ﺍﻟﻄﺎﻗﺎﺕ ﻟﻴﺴﺖ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ! ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺴﻮﺀ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﺑﺎﻟﺒﻄﺮ ﻭﺍﻟﻜﱪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺍﺳﺘﻐﻼﳍﺎ ﻟﻠﺸﻬﻮﺍﺕ ﻭﺍﻟﻔﺴﺎﺩ ..ﻭﻛﻠﻪ ﻛﻔـﺮ
ﺑﻨﻌﻤﺔ ﺍﷲ ..
ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ﻗﺪ ﻳﺘﻀﻤﻦ ﳏﻖ ﺍﻟﻨﻌﻤﺔ .ﻋﻴﻨﺎ ﺑﺬﻫﺎﺎ .ﺃﻭ ﺳﺤﻖ ﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻟﺸﻌﻮﺭ .ﻓﻜﻢ ﻣﻦ ﻧﻌﻤﺔ ﺗﻜﻮﻥ ﺑﺬﺍﺎ ﻧﻘﻤﺔ ﻳﺸﻘﻰ ﺎ ﺻﺎﺣﺒﻬﺎ
ﻭﳛﺴﺪ ﺍﳋﺎﻟﲔ! ﻭﻗﺪ ﻳﻜﻮﻥ ﻋﺬﺍﺑﺎ ﻣﺆﺟﻼ ﺇﱃ ﺃﺟﻠﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﰲ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻳﺸﺎﺀ ﺍﷲ .ﻭﻟﻜﻨﻪ ﻭﺍﻗﻊ ﻷﻥ ﺍﻟﻜﻔﺮ ﺑﻨﻌﻤﺔ ﺍﷲ ﻻ ﳝﻀﻲ ﺑـﻼ
ﺟﺰﺍﺀ.ﺫﻟﻚ ﺍﻟﺸﻜﺮ ﻻ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﷲ ﻋﺎﺋﺪﺗﻪ .ﻭﻫﺬﺍ ﺍﻟﻜﻔﺮ ﻻ ﻳﺮﺟﻊ ﻋﻠﻰ ﺍﷲ ﺃﺛﺮﻩ .ﻓﺎﷲ ﻏﲏ ﺑﺬﺍﺗﻪ ﳏﻤﻮﺩ ﺑﺬﺍﺗﻪ ،ﻻ ﲝﻤﺪ ﺍﻟﻨﺎﺱ ﻭﺷـﻜﺮﻫﻢ
ﻋﻠﻰ ﻋﻄﺎﻳﺎﻩ.ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٧٤٢ :
٢٦
ﺐ ﻋﻠﹶﻴ ِﻪ ﺷﻲ ٌﺀ ِﺑﺤﻜ ِﻢ ﺍﻷَﻣـ ِﺮ ﺇِﺫ ﻻ
ﻒ ﻓِﻲ ﺍﻟﻮﻋ ِﺪ ،ﻓﺎﷲ ﺳﺒﺤﺎﻧ ﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻻ ﻳﺠِ ﳋﺒ ِﺮ ﻭﻻ ﺍﳋﹸﻠ ﺏ ﻓِﻲ ﺍ ﹶ
ﺍﻟ ﹶﻜ ِﺬ
ﺐ ﺍﻧﺘﻬﻰ.ﻒ ﻻ ﻣﻮ ِﺟ
ﺁ ِﻣ ﺮ ﻓﹶﻮﹶﻗ ﻪ ﻭﻻ ﺣﻜ ﻢ ﻟِﻠﻌﻘ ِﻞ َﻷﻧ ﻪ ﻛﺎ ِﺷ
ﺿ ﻊ ﺍﻟﻨِﺒ ﻲ ،ﻭﻓﹶﻀ ﹸﻞ ﻣﻌﺎﺫ ﻭﺣﺴ ﻦ ﹶﺃ ﺩِﺑ ِﻪ ﻓِﻲ ﲔ ﻋﻠﹶﻰ ﺣِﻤﺎ ٍﺭ ،ﻭﻓِﻴ ِﻪ ﺗﻮﺍ ﺏ ﺍﺛﻨ ِ
ﳊﺪِﻳﺚ ﺟﻮﺍ ﺯ ﺭﻛﹸﻮ ِ ﻭﻓِﻲ ﺍ ﹶ
ﺏ ﻣ ِﱰﹶﻟِﺘ ِﻪ ِﻣ ﻦ ﺍﻟﻨِﺒ ﻲ ﻭﻓِﻴـ ِﻪﷲ ﻭ ﺭﺳﻮِﻟ ِﻪ ،ﻭﻗﹸﺮ ِ ﺤﻘِﻴ ﹶﻘِﺘ ِﻪ ِﺇﻟﹶﻰ ﻋِﻠﻢ ﺍ ِ
ﺍﻟﻘﹶﻮ ِﻝ ﻭﻓِﻲ ﺍﻟﻌِﻠ ِﻢ ِﺑ ﺮ ﺩ ِﻩ ﻟِﻤﺎ ﻟﹶﻢ ﻳﺤِﻂ ِﺑ
ﺗﻜﺮﺍ ﺭ ﺍﻟﻜﹶﻼ ِﻡ ِﻟﺘﺄﻛِﻴ ِﺪ ِﻩ ﻭﺗﻔﻬِﻴ ِﻤ ِﻪ ،ﻭﺍﺳﺘِﻔﺴﺎﺭ ﺍﻟﺸﻴ ِﺦ ﺗِﻠﻤِﻴ ﹶﺬ ﻩ ﻋﻦ ﺍﳊﹸﻜ ِﻢ ِﻟﻴﺨﺘِﺒ ﺮ ﻣﺎ ﻋِﻨ ﺪ ﻩ ﻭﻳﺒﻴ ﻦ ﻟﹶـ ﻪ ﻣـﺎ
ﻳﺸﻜِﻞ ﻋﻠﹶﻴ ِﻪ ﻣِﻨ ﻪ.
ﻼ
ﺱ ﻟِـﹶﺌ ﱠﺸ ِﲑ ﺍﻟﻨﺎ ِ ﻱ :ﻗﺎ ﹶﻝ ﺍﻟ ﻌﻠﹶﻤﺎ ُﺀ ﻳﺆﺧﺬ ﻣِﻦ ﻣﻨ ِﻊ ﻣﻌﺎﺫ ﻣِﻦ ﺗﺒ ِ ﺐ ﻓِﻲ ﺷﺮ ِﺣ ِﻪ ﻷَﻭﺍﺋِﻞ ﺍﻟﺒﺨﺎ ِﺭ ﻭﻗﺎﻝﹶ ﺍﺑﻦ ﺭ ﺟ ٍ
ﻼ ﻳﻘﺼﺮ ﻓﹶﻬ ﻤﻬﻢ ﻋﻦ ﺍﳌﹸﺮﺍ ِﺩ ﺑِﻬﺎ ،ﻭﻗﹶﺪ ﺳـ ِﻤﻌﻬﺎ ﺱ ِﻟﹶﺌ ﱠ
ﻉ ﻓِﻲ ﻋﻤﻮ ِﻡ ﺍﻟﻨﺎ ِ ﺺ ﻻ ﺗﺸﺎ ﻳﺘ ِﻜﻠﹸﻮﺍ ﹶﺃ ﱠﻥ ﺃﹶﺣﺎﺩِﻳﺚ ﺍﻟ ﺮ ﺧ ِ
ﻣﻌﺎﺫ ﹶﻓﻠﹶﻢ ﻳﺰﺩﺩ ِﺇ ﱠﻻ ﺍﺟﺘِﻬﺎﺩﺍ ﻓِﻲ ﺍﻟ ﻌ ﻤ ِﻞ ﻭﺧﺸﻴ ﹰﺔ ِﻟﱠﻠ ِﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ،ﹶﻓﹶﺄﻣﺎ ﻣﻦ ﻟﹶﻢ ﻳﺒﻠﹸﻎ ﻣ ِﱰﹶﻟﺘ ﻪ ﻓﹶﻼ ﻳﺆ ﻣ ﻦ ﺃﹶﻥ ﻳ ﹶﻘﺼﺮ
ﺾ ﻋﺼـﺎ ِﺓ ﺿ ﻪ ﻣﺎ ﺗﻮﺍﺗ ﺮ ﻣِﻦ ﻧﺼﻮﺹ ﺍﻟﻜِﺘﺎﺏ ﻭﺍﻟﺴـﻨﺔ ﹶﺃ ﱠﻥ ﺑﻌـ ﺍﺗﻜﺎ ﹰﻻ ﻋﻠﹶﻰ ﻇﺎ ِﻫ ِﺮ ﻫﺬﺍ ﺍﳋﹶﺒ ِﺮ ،ﻭﻗﹶﺪ ﻋﺎ ﺭ
ﻚ ﻣﺴـﺎﻟِﻚ : ﺍﳌﹸﻮ ﺣﺪِﻳ ﻦ ﻳﺪ ﺧﻠﹸﻮ ﹶﻥ ﺍﻟﻨﺎ ﺭ ،ﹶﻓ ﻌﻠﹶﻰ ﻫﺬﺍ ﹶﻓﻴﺠِﺐ ﺍﳉﹶﻤﻊ ﺑﲔ ﺍﻷَﻣﺮﻳ ِﻦ ،ﻭﻗﹶﺪ ﺳﹶﻠﻜﹸﻮﺍ ﻓِﻲ ﹶﺫﻟِـ
ﳊﺪﻭﺩ ،.ﻭﺍﺳﺘﺒ ﻌ ﺪ ﻩ ﻏﹶـﲑﻩ ﻣِـﻦ ﹶﺃ ﱠﻥ ﻱ ِﺇ ﱠﻥ ﻫ ِﺬ ِﻩ ﺍﻟﺮﺧﺼﺔ ﻛﺎﻧﺖ ﻗﹶﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻔﹶﺮﺍﺋِﺾ ﻭﺍ ﹸ ﹶﺃﺣﺪﻫﺎ ﻗﹶﻮﻝ ﺍﻟﺰﻫ ِﺮ
ﺾ .ﻭﻗِﻴ ﹶﻞ ﻻ ﻧﺴـ ﺦ
ﳋﺒﺮ ،ﻭِﺑﹶﺄ ﱠﻥ ﺳﻤﺎﻉ ﻣﻌﺎﺫ ِﻟ ﻬ ِﺬ ِﻩ ﻛﺎ ﹶﻥ ﻣﺘﹶﺄ ﺧﺮﺍ ﻋﻦ ﺃﹶﻛﹶﺜ ِﺮ ﻧ ﺰﻭ ِﻝ ﺍﻟﻔﹶﺮﺍِﺋ ِﺍﻟﻨﺴ ﺦ ﻻ ﻳﺪﺧﻞ ﺍ ﹶ
ﻀﻴ ِﺔ ﺍ ﹸﳌﺘﻮﱢﻗﻔﹶـ ِﺔ ﻋﻠﹶـﻰ ﺐ ﺍﻷَﺣﻜﺎ ﻡ ﻋﻠﹶﻰ ﺃﹶﺳﺒﺎﺑِﻬﺎ ﺍﳌﹸﻘﺘ ِ ﻂ ﻛﹶﻤﺎ ﺗ ﺮﺗ ﺑﻞ ﻫﻮ ﻋﻠﹶﻰ ﻋﻤﻮ ِﻣ ِﻪ ،ﻭﹶﻟ ِﻜﻨ ﻪ ﻣ ﹶﻘﻴ ﺪ ِﺑﺸﺮﺍِﺋ ﹶ
ﺐ ﺑ ﻦ ﻣﻨﺒ ٍﻪ ِﺑﻘﹶﻮِﻟ ِﻪ ﺍ ﹸﳌﺘ ﹶﻘﺪﻡ ﻓِﻲ
ﻚ ﹶﺃﺷﺎﺭ ﻭﻫ ﻚ ﻋ ِﻤﻞﹶ ﺍﳌﹸﻘﺘﻀِﻲ ﻋ ﻤﹶﻠ ﻪ ،ﻭِﺇﻟﹶﻰ ﹶﺫِﻟ ﺍﻧﺘِﻔﺎ ِﺀ ﺍﳌﹶﻮﺍِﻧ ِﻊ ،ﹶﻓﺈِﺫﺍ ﺗﻜﺎ ﻣ ﹶﻞ ﹶﺫِﻟ
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ﺡ ِﺇ ﱠﻻ ﻭﹶﻟ ﻪ ﺃﹶﺳﻨﺎ ﹲﻥ. ﺲ ﻣِﻦ ﻣِﻔﺘﺎ ٍ ﳉﻨ ِﺔ " :ﻟﹶﻴ
ﺡﺍ ﹶ ﺡ " ﹶﺃ ﱠﻥ ﻻ ِﺇﹶﻟ ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻣِﻔﺘﺎ ﻛِﺘﺎﺏ ﺍﳉﹶﻨﺎﺋِﺰ ﻓِﻲ ﺷﺮ ِ
ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ :ﺟﻬﺎﺩ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ،ﻫﻮ ﺍﳉﻬﺎﺩ ﺍﻷﻛﻤﻞ ،ﻭﻫﻮ ﺃﺭﺑﻊ ﻣﺮﺍﺗﺐ :ﲪﻠﻬﺎ ﻋﻠﻰ ﺗﻌﻠﻢ ﺃﻣـﻮﺭ
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ﺍﻟﺪﻳﻦ ،ﰒ ﲪﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺑﺬﻟﻚ ،ﰒ ﲪﻠﻬﺎ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﻣﻦ ﻻ ﻳﻌﻠﻢ ،ﰒ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ.
ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺃﻧﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻨﱯ ؛ ﻭﳍﺬﺍ ﺭﻛﺐ ﻋﻠﻰ ﺍﳊﻤﺎﺭ ﻭﺃﺭﺩﻑ ﻣﻌﺎﺫ ﺑﻦ
ﺟﺒﻞ ﺧﻠﻔﻪ ،ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﲨﺮﺓ ﺭﲪﻪ ﺍﷲ " :ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺗﻮﺍﺿﻊ ﺍﻟـﻨﱯ ﻭﺣﺴـﻦ
ﺧﻠﻘﻪ ﺇﺫ ﺃﻧﻪ ﰲ ﺍﻟﻔﻀﻞ ﺣﻴﺚ ﻫﻮ ﻭﻛﺎﻥ ﻳﺮﻛﺐ ﻫﻮ ﻭﻏﲑﻩ ﻋﻠﻰ ﺩﺍﺑﺔ ﻭﺍﺣﺪﺓ "
ﻭﻻ ﺷﻚ ﺃﻥ ﻣﺮﺍﻛﺐ ﺍﳌﻮﺍﺻﻼﺕ :ﻣﻦ ﻣﻴﺎﺩﻳﻦ ﺍﻟﺪﻋﻮﺓ ،ﺍﻟﱵ ﺗﺴﺘﻐﻞ ﻟﻨﺸﺮ ﺍﻟﺪﻋﻮﺓ ﺃﺛﻨﺎﺀ ﺍﻟﺴﲑ ﻓﺎﻟﻨﱯ
ﻛﺎﻥ ﻳﻌﻠﱢﻢ ﺃﺛﻨﺎﺀ ﺳﲑﻩ ﻭﻫﻮ ﺭﺍﻛﺐ ﻋﻠﻰ ﺍﳊﻤﺎﺭ ﻛﻤﺎ ﻓﻌﻞ ﻣﻊ ﻣﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻫـﺬﺍ ﺍﳊـﺪﻳﺚ ،
ﻭﻛﻤﺎ ﻓﻌﻞ ﻣﻊ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺣﻴﻨﻤﺎ ﻛﺎﻥ ﺭﺩﻳﻔﻪ ﻋﻠﻰ ﲪﺎﺭ....ﻭﻫﺬﺍ ﻳﺒﲔ ﻟﻠﺪﺍﻋﻴﺔ ﺃﳘﻴـﺔ
ﺍﻧﺘﻬﺎﺯ ﺍﻟﻔﺮﺹ ﺃﺛﻨﺎﺀ ﺭﻛﻮﺑﻪ ﻋﻠﻰ ﻭﺳﺎﺋﻞ ﺍﳌﻮﺍﺻﻼﺕ ؛ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﲨـﺮﺓ ﺭﲪـﻪ ﺍﷲ ﰲ
ﻓﻮﺍﺋﺪ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " :ﻓﻴﻪ ﰲ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﳊﺚ ﰲ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ
،ﻫﺬﺍ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﺮﻳﻖ ﻟﻴﺲ ﻓﻴﻪ ﺍﻟﻠﻐﻂ ﺍﻟﻜﺜﲑ ؛ ﻷﻧﻪ ﻗ ﱠﻞ ﺃﻥ ﻳﺄﰐ ﺍﻟﺘﻌﻠﻢ ﻣﻊ ﻛﺜﺮﺓ ﺍﻟﻠﻐﻂ "
- ٣٤ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٣٣٩ /١١
- ٣٥ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )ﺹ(٢٩٠ :
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ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﻳﻨﺘﻬﺰ ﺍﻟﻔﺮﺹ ﺃﺛﻨﺎﺀ ﺭﻛﻮﺑﻪ ﻋﻠﻰ ﻭﺳﺎﺋﻞ ﺍﳌﻮﺍﺻﻼﺕ :ﻛﺎﻟﺴـﻴﺎﺭﺍﺕ ،ﻭﺍﻟﻄـﺎﺋﺮﺍﺕ ،
ﻭﺍﻟﻘﻄﺎﺭﺍﺕ ،ﻭﺍﻟﺴﻔﻦ ﺍﻟﺒﺤﺮﻳﺔ ﻭﻏﲑﻫﺎ ،ﻓﻴﻨﺸﺮ ﺍﻟﺪﻋﻮﺓ ،ﻭﻳﻌﻠﻢ ﺍﳋﲑ ،ﺇﻻ ﺇﺫﺍ ﻣﻨﻊ ﻣﻦ ﺫﻟﻚ ﻣﺎﻧﻊ ،ﺃﻭ
ﻋﺎﺭﺽ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﺷﺮﻋﻴﺔ ،ﺃﻭ ﺧﺸﻲ ﺍﻟﺪﺍﻋﻴﺔ ﺣﺼﻮﻝ ﻣﻔﺴﺪﺓ ،ﺃﻭ ﺗﻌﻄﻞ ﻣﺼـﻠﺤﺔ ﺃﻋﻈـﻢ . . .
ﻭﺍﻟﺪﺍﻋﻴﺔ ﺍﳊﻜﻴﻢ ﻫﻮ ﺍﻟﺬﻱ ﻳﻀﻊ ﺩﻋﻮﺗﻪ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﳌﻨﺎﺳﺐ .
ﻭﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﻃﺮﺡ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻷﺳﺌﻠﺔ ﻋﻠﻰ ﺍﳌﺪﻋﻮﻳﻦ ؛ ﻟﻴﺨﺘﱪ ﻣﺎ ﻋﻨﺪﻫﻢ
ﻣﻦ ﺍﻟﻌﻠﻢ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ﳌﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ » :ﻳﺎ ﻣﻌﺎﺫ ﻫﻞ ﺗﺪﺭﻱ ﺣﻖ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ
؟ ﻭﻣﺎ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ؟ « ﻭﻗﺪ ﺑﻴﻦ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ :ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ "
ﺍﺳﺘﻔﺴﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻠﻤﻴﺬﻩ ؛ ﻟﻴﺨﺘﱪ ﻣﺎ ﻋﻨﺪﻩ ،ﻭﻳﺒﻴﻦ ﻟﻪ ﻣﺎ ﻳﺸﻜﻞ ﻋﻠﻴﻪ ﻣﻨﻪ "
ﻭﺩﻝ ﻗﻮﻟﻪ " :ﻳﺎ ﻣﻌﺎﺫ " ﻋﻠﻰ ﺃ ﱠﻥ ﻧﺪﺍﺀ ﺍﻟﺸﺨﺺ ﺑﺎﲰﻪ ﻗﺒﻞ ﺇﻟﻘﺎﺀ ﺍﻟﻌﻠﻢ ﺇﻟﻴﻪ ﻣﻦ ﺃﺩﺏ ﺍﻟﻌﻠـﻢ ﻭﻣـﻦ
ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؛ ﻭﳍﺬﺍ ﺑﻴﻦ ﺍﻹِﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﲨﺮﺓ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ
ﺍﻟﻔﻮﺍﺋﺪ ﰲ ﺟﺬﺏ ﻗﻠﺐ ﺍﳌﺪﻋﻮ " :ﺇﺣﻀﺎﺭ ﺫﻫﻨﻪ ﺇﻟﻴﻚ ؛ ﻟﻴﻌﻲ ﻣﺎ ﺗﻠﻘﻴﻪ ﺇﻟﻴﻪ ؛ ﻷﻥ ﺍﻷﺫﻫﺎﻥ ﻗﺪ ﻳﻄﺮﻗﻬـﺎ
ﻓﻜﺮﺓ ﻓﺘﻜﻮﻥ ﺎ ﻣﺸﻐﻮﻟﺔ ﻓﻼ ﺗﻌﻲ ﻛﻞ ﻣﺎ ﻳﻠﻘﻰ ﺇﻟﻴﻬﺎ "
ﺇﻥ ﺗﻌﻠﻴﻢ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻫﻢ ﺍﳌﻬﻤﺎﺕ ،ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻃﻪ ﺃﻥ ﻳﺒﻘﻰ ﺍﻟﺪﺍﻋﻴﺔ ﻳﻨﺘﻈﺮ ﺃﺳﺌﻠﺘﻬﻢ ،ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ
ﳚﺘﻬﺪ ﰲ ﺗﻌﻠﻴﻤﻬﻢ ﺍﻟﻌﻠﻢ ،ﻭﻗﺪ ﺩﻝ ﻗﻮﻟﻪ ﳌﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ » :ﺣﻖ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻ
ﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ « ﺃﻥ ﺍﻟﺪﺍﻋﻴﺔ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻠﻢ ﻭﻟﻮ ﱂ ﻳﺴﺄﻟﻮﺍ ﻋﻨﻪ ؛ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﲨـﺮﺓ
ﺭﲪﻪ ﺍﷲ " :ﻭﰲ ﺗﻌﻠﻴﻤﻪ ﻣﻌﺎﺫﺍ ﻣﻦ ﻏﲑ ﺳﺆﺍﻝ ﻣﻨﻪ ﻟﻪ ﺩﻟﻴﻞ ﳌﻦ ﻳﻘﻮﻝ ﺇﻥ ﻟﻠﻌﺎﱂ ﺃﻥ ﻳﻌﻠﻢ ﺩﻭﻥ ﺃﻥ
ﻳﺴﺄﻝ "
ﻭﺇﻥ ﺍﻟﺴﺆﺍﻝ ﻋﻤﺎ ﺃﺷﻜﻞ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﻣﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ » :ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼـﻪ
ﺃﻓﻼ ﺃﺑﺸﺮ ﺑﻪ ﺍﻟﻨﺎﺱ ؟ ﻗﺎﻝ " :ﻻ ﺗﺒﺸﺮﻫﻢ ﻓﻴﺘﻜﻠﻮﺍ « ؛ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ " :ﻭﻓﻴﻪ ﺟـﻮﺍﺯ
ﺍﺳﺘﻔﺴﺎﺭ ﺍﻟﻄﺎﻟﺐ ﻋﻤﺎ ﻳﺘﺮﺩﺩ ﻓﻴﻪ ،ﻭﺍﺳﺘﺌﺬﺍﻧﻪ ﰲ ﺇﺷﺎﻋﺔ ﻣﺎ ﻳﻌﻠﻢ ﺑﻪ ﻭﺣﺪﻩ "
ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﳘﻴﺔ ﻣﺮﺍﻋﺎﺓ ﺃﺣﻮﺍﻝ ﺍﳌﺪﻋﻮﻳﻦ ؛ ﻷﻥ ﺍﻟﻨﱯ ﻋﻠﱠﻢ ﻣﻌﺎﺫﺍ ﺃﻥ » :ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻟﻠﹼﻪ
ﺃﻥ ﻻ ﻳﻌﺬﺏ ﻣﻦ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ « ﻭﻋﻨﺪﻣﺎ ﻗﺎﻝ ﻟﻪ ﻣﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺃﻓـﻼ ﺃﺑﺸـﺮ
ﺍﻟﻨﺎﺱ ؟ ﻓﻘﺎﻝ » :ﻻ ﺗﺒﺸﺮﻫﻢ ﻓﻴﺘﻜﻠﻮﺍ « ﻭﻫﺬﺍ ﻳﺒﲔ ﺃﻥ ﺍﻟﺪﺍﻋﻴﺔ ﻳﺮﺍﻋﻲ ﺃﺣﻮﺍﻝ ﺍﳌﺪﻋﻮﻳﻦ ﻓﻴﻘﺪﻡ ﻟﻜﻞ
ﺇﻧﺴﺎﻥ ﻣﺎ ﻳﻨﺎﺳﺒﻪ
ﻭﻗﺪ ﻇﻬﺮ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻘﻮﻟﻪ " :ﻳﺎ ﻣﻌﺎﺫ " ﻭﻛﺮﺭ ﻧﺪﺍﺀ ﻣﻌﺎﺫ " ﺛﻼﺙ ﻣـﺮﺍﺕ "
ﻭﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ ،ﻟﺘﺄﻛﻴﺪ ﺍﻻﻫﺘﻤﺎﻡ ﲟﺎ ﳜﱪﻩ ﺑﻪ ؛ ﻭﻟﻴﻜﻤﻞ ﺗﻨﺒﻴﻪ ﻣﻌﺎﺫ ﻓﻴﻤﺎ ﻳﺴﻤﻌﻪ ،ﻗﺎﻝ ﺍﻹِﻣـﺎﻡ ﺍﻟﻘـﺮﻃﱯ
ﺭﲪﻪ ﺍﷲ " :ﻭﺇﳕﺎ ﻛﺮﺭ ﺍﻟﻨﱯ ﻧﺪﺍﺀ ﻣﻌﺎﺫ ﺛﻼﺛﺎ ؛ ﻟﻴﺴﺘﺤﻀﺮ ﺫﻫﻨﻪ ﻭﻓﻬﻤﻪ ؛ ﻭﻟﻴﺸﻌﺮﻩ ﺑﻌﻈﻢ ﻣﺎ ﻳﻠﻘﻴـﻪ
ﻋﻠﻴﻪ "
٢٨
ﺇﻥ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﻨﺎﺟﺢ ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﺘﺰﻡ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﻮﻗﺎﺭ ﰲ ﺗﻌﻠﻴﻤﻪ ﻟﻠﻨﺎﺱ ﺍﳋﲑ ﻭﺇﻟﻘﺎﺀ ﺍﻟﻌﻠﻢ ﺇﻟﻴﻬﻢ ،ﻭﻳﺆﺧـﺬ
ﻫﺬﺍ ﻣﻦ ﺇﺑﻄﺎﺋﻪ ﰲ ﺍﳉﻮﺍﺏ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ » :ﻳﺎ ﻣﻌﺎﺫ " ﻓﻘﺎﻝ ﻣﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻗﻠﺖ :ﻟﺒﻴﻚ ﻳـﺎ
ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﻭﺳﻌﺪﻳﻚ .ﰒ ﺳﺎﺭ ﺳﺎﻋﺔ ﻓﻘﺎﻝ " :ﻳﺎ ﻣﻌﺎﺫ " ﻓﻘﺎﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻟﺒﻴـﻚ ﺭﺳـﻮﻝ ﺍﻟﻠﹼـﻪ
ﻭﺳﻌﺪﻳﻚ .ﰒ ﺳﺎﺭ ﺳﺎﻋﺔ ﰒ ﻗﺎﻝ " :ﻳﺎ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ " ﻓﻘﺎﻝ ﻣﻌﺎﺫ " :ﻟﺒﻴﻚ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﻭﺳـﻌﺪﻳﻚ «
ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﲨﺮﺓ ﺭﲪﻪ ﺍﷲ " :ﻭﻳﺆﺧﺬ ﻣﻦ ﺇﺑﻄﺎﺋﻪ ﺑﲔ ﺍﻟﻨﺪﺍﺋﲔ ﺃﻥ ﻣﻦ ﺳـﻨﺔ ﺇﻟﻘـﺎﺀ
ﺍﻟﻌﻠﻮﻡ ﺍﻟﻮﻗﺎﺭ ،ﻭﺍﻟﺘﺆﺩﺓ " ﻭﻣﻦ ﻛﻤﺎﻝ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻮﻗﺎﺭ ﻭﺍﻟﺘﺆﺩﺓ ﺃﻧﻪ ﻧﺎﺩﺍﻩ ﺑﻘﻮﻟﻪ " :ﻳﺎ ﻣﻌﺎﺫ " ﻣﺮﺗﲔ
ﰒ ﺯﺍﺩ ﰲ ﺍﻟﺜﺎﻟﺜﺔ " ﻳﺎ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ " ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﲨﺮﺓ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺩﺓ " ﺇﳕﺎ ﻫﻲ ﺇﺷـﺎﺭﺓ ﺇﱃ
ﺃﻥ ﻫﺬﻩ ﺍﻟﺜﺎﻟﺜﺔ ﺁﺧﺮ ﺍﻟﻨﺪﺍﺀ ﻓﺎﲰﻊ ﻣﺎ ﻳﻠﻘﻰ ﺇﻟﻴﻚ ؛ ﻷﻥ ﺯﻳﺎﺩﺓ ) ﺑﻦ ﺟﺒﻞ ( ﻫﻮ ﺍﻟﻜﻤﺎﻝ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ،ﻓﺈﺫﺍ
ﻛﻤﻞ ﺍﻟﺸﻲﺀ ﻓﻘﺪ ﰎ "
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺣﻠﻘﺎﺕ ﺍﻟﻌﻠﻢ ﻭﳎﺎﻟﺴﻪ ،ﻭﺃﻥ ﺫﻟﻚ ﳑﺎ ﻳﻌـﲔ
ﺍﻟﺴﺎﻣﻊ ﻋﻠﻰ ﺍﻟﻀﺒﻂ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " :ﻟﻴﺲ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﺇﻻ ﻣﺆﺧﺮﺓ ﺍﻟﺮﺣـﻞ "
ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ " :ﺃﺭﺍﺩ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺷﺪﺓ ﻗﺮﺑﻪ ؛ ﻟﻴﻜﻮﻥ ﺃﻭﻗﻊ ﰲ ﻧﻔﺲ ﺳـﺎﻣﻌﻪ ؛ ﻟﻜﻮﻧـﻪ
ﺃﺿﺒﻂ "
ﻭﻻ ﺷﻚ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺑﻞ ﻳﻠﺰﻡ ﻛﻞ ﻣﺴﻠﻢ -ﻭﺧﺎﺻﺔ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﺇﺫﺍ ﺳﺌﻞ ﻋﻦ ﺷﻲﺀ
ﻻ ﻳﻌﻠﻤﻪ ﺃﻥ ﻳﻘﻮﻝ :ﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ،ﺃﻭ ﻻ ﺃﺩﺭﻱ ،ﺃﻭ ﺳﺄﺭﺍﺟﻊ ﺍﳌﺴﺄﻟﺔ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ ،ﻭﻗﺪ ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ
ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺩﺏ ﺍﻟﻜﺮﱘ ﰲ ﻗﻮﻝ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " :ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ " .
ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﺍﻟﻠﹼﻪ ﻋﻠﻰ
ﻋﺒﺎﺩﻩ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ﳌﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ » :ﺣﻖ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ،ﻭﻻ ﻳﺸﺮﻛﻮﺍ ﺑـﻪ
ﺷﻴﺌﺎ « ﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ ﺭﲪﻪ ﺍﷲ :ﻗﻮﻟﻪ » :ﺃﻥ ﻳﻌﺒﺪﻭﻩ « ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﻌﻤﻠﻴـﺎﺕ ،ﻭﻗﻮﻟـﻪ » :ﻭﻻ
ﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ « ﺃﺷﺎﺭ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩﻳﺎﺕ .
ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ،ﻭﳛﺜﻬﻢ ﻋﻠﻰ ﺍﻹِﳝـﺎﻥ ﺑﺎﻟﻠﹼـﻪ ،
ﻭﻣﻼﺋﻜﺘﻪ ،ﻭﻛﺘﺒﻪ ،ﻭﺭﺳﻠﻪ ،ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﻣﻦ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﻰ
ﺍﻟﺸﻬﺎﺩﺗﲔ :ﻣﻦ ﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﺣﺞ ﺑﻴﺖ ﺍﻟﻠﹼﻪ ﺍﳊﺮﺍﻡ ﳌﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ
ﺳﺒﻴﻼ ،ﻭﺃﻥ ﻳﻌﺒﺪ ﺍﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ ﻛﺄﻧﻪ ﻳﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻳﺮﺍﻩ ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﻳﺮﺍﻩ ،ﻭﺻـﺪﻕ ﺍﳊـﺪﻳﺚ ،ﻭﺃﺩﺍﺀ
ﺍﻷﻣﺎﻧﺔ ،ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ،ﻭﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ ،ﻭﺇﳒﺎﺯ ﺍﻟﻮﻋﺪ ،ﻭﺍﻹِﺣﺴـﺎﻥ ﺇﱃ ﺍﳉـﺎﺭ ،
ﻭﺍﻟﻴﺘﻴﻢ ،ﻭﺍﳌﺴﻜﲔ ،ﻭﺍﳌﻤﻠﻮﻙ ﻣﻦ ﺍﻵﺩﻣﻴﲔ ﻭﺍﻟﺒﻬﺎﺋﻢ ،ﻭﺇﻛﺮﺍﻡ ﺍﻟﻀـﻴﻒ ،ﻭﺗﻨﻔـﻴﺲ ﺍﻟﻜـﺮﺏ ﻋـﻦ
ﺍﳌﻜﺮﻭﺏ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﳌﻌﺴﺮ ،ﻭﺳﺘﺮ ﺍﳌﺴﻠﻢ ،ﻭﺇﻋﺎﻧﺘﻪ ،ﻭﺍﻹِﺧﻼﺹ ﻟﻠﹼﻪ ،ﻭﺍﻟﺘﻮﻛـﻞ
ﻋﻠﻴﻪ ،ﻭﺍﶈﺒﺔ ﻟﻪ ﻭﻟﺮﺳﻮﻟﻪ ،ﻭﺧﺸﻴﺔ ﺍﻟﻠﹼﻪ ،ﻭﺭﺟﺎﺀ ﺭﲪﺘﻪ ،ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹِﻧﺎﺑﺔ ﺇﻟﻴﻪ ،ﻭﺍﻟﺼـﱪ ﻋﻠـﻰ
ﺣﻜﻤﻪ ،ﻭﺍﻟﺸﻜﺮ ﻟﻨﻌﻤﻪ ،ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ،ﻭﺫﻛﺮ ﺍﻟﻠﹼﻪ ،ﻭﺍﻟﺪﻋﺎﺀ ،ﻭﻣﺴﺄﻟﺘﻪ ﻭﺍﻟﺮﻏﺒﺔ ﺇﻟﻴـﻪ ،ﻭﺍﻷﻣـﺮ
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ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻟﻠﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ،ﻭﺃﻥ ﻳﺼﻞ ﺍﳌﺴﻠﻢ ﻣﻦ ﻗﻄﻌـﻪ ،
ﻭﻳﻌﻄﻲ ﻣﻦ ﺣﺮﻣﻪ ،ﻭﻳﻌﻔﻮ ﻋﻤﻦ ﻇﻠﻤﻪ ،ﻭﺍﻟﻌﺪﻝ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺭ ،ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﳋﻠﻖ ﺣﱴ ﺍﻟﻜﻔـﺎﺭ ،
ﻭﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ،ﻭﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﺼﻼﺓ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﺎﺱ ﻧﻴﺎﻡ ،ﻭﺣﺴﻦ ﺍﳋﻠﻖ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼـﻪ ،
ﻭﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﹼﻪ ،ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻜﺘﺎﺑﻪ ،ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ،ﻭﻋﺎﻣﺘﻬﻢ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ
ﻭﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ :ﺃﻥ ﻳﺒﺘﻌﺪ ﺍﻹِﻧﺴﺎﻥ ﻋﻦ ﲨﻴﻊ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﳛﺬﺭ ﺍﻟﻨﺎﺱ ﻋـﻦ
ﺍﻟﺸﺮﻙ ،ﻭﺍﻟﺘﻜﺬﻳﺐ ﺑﺎﻟﺮﺳﻞ ،ﻭﺍﻟﻜﻔﺮ ،ﻭﺍﳊﺴﺪ ،ﻭﺍﻟﻜﺬﺏ ،ﻭﺍﻟﻔﺠـﻮﺭ ،ﻭﺍﳋﻴﺎﻧـﺔ ،ﻭﺍﻟﻈﻠـﻢ ،
ﻭﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ ،ﻭﺍﻟﻐﺪﺭ ،ﻭﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ،ﻭﺍﳉﱭ ﻋﻦ ﺍﳉﻬﺎﺩ ،ﻭﺍﻟﺒﺨﻞ ،ﻭﺍﻟﺸﺢ
،ﻭﺍﺧﺘﻼﻑ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ ،ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﻭﺡ ﺍﻟﻠﹼﻪ ،ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﻟﻠﹼﻪ ،ﻭﺍﳉﺰﻉ ﻋﻨﺪ ﺍﳌﺼـﺎﺋﺐ ،
ﻭﺍﻟﻔﺨﺮ ﻭﺍﻟﺒﻄﺮ ﻋﻨﺪ ﺍﻟﻨﻌﻢ ،ﻭﺗﺮﻙ ﻓﺮﺍﺋﺾ ﺍﻟﻠﹼﻪ ،ﻭﺍﻋﺘﺪﺍﺀ ﺣﺪﻭﺩﻩ ،ﻭﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺎﺗﻪ ،ﻭﺧﻮﻑ ﺍﳌﺨﻠﻮﻕ
ﺩﻭﻥ ﺍﳋﺎﻟﻖ ،ﻭﺭﺟﺎﺀ ﺍﳌﺨﻠﻮﻕ ﺩﻭﻥ ﺍﳋﺎﻟﻖ ،ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻕ ﺩﻭﻥ ﺍﳋﺎﻟﻖ ،ﻭﺍﻟﻌﻤﻞ ﺭﻳﺎﺀ ﻭﲰﻌﺔ
،ﻭﳐﺎﻟﻔﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻃﺎﻋﺔ ﺍﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ ،ﻭﺍﻟﺘﻌﺼﺐ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺂﻳﺎﺕ
ﺍﻟﻠﹼﻪ ،ﻭﺟﺤﺪ ﺍﳊﻖ ،ﻭﺍﻟﻜﺘﻤﺎﻥ ﳌﺎ ﳚﺐ ﺇﻇﻬﺎﺭﻩ ﻣﻦ ﻋﻠﻢ ﻭﺷﻬﺎﺩﺓ ،ﻭﺍﻟﺴﺤﺮ ،ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻭﻗﺘﻞ
ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﻟﹼﻠﻪ ﺇﻻ ﺑﺎﳊﻖ ،ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ،ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ،ﻭﺇﻋﻄﺎﺀ ﺍﻟﺮﺷﻮﺓ ﻭﺃﺧـﺬﻫﺎ ،ﻭﺃﻛـﻞ
ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ ،ﻭﻗﺬﻑ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ ﺍﳌﺆﻣﻨﺎﺕ ،ﻭﺍﻟﻐﻴﺒﺔ ،ﻭﺍﻟﻨﻤﻴﻤﺔ
،ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ،ﻭﺷﺮﺏ ﺍﳋﻤﺮ ،ﻭﺍﻟﻜﱪ ﻭﺍﳋﻴﻼﺀ ،ﻭﺍﻟﺴﺮﻗﺔ ،ﻭﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ ،ﻭﺗﺸـﺒﻪ ﺍﻟﺮﺟـﺎﻝ
ﺑﺎﻟﻨﺴﺎﺀ ﻭﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﺮﺟﺎﻝ ،ﻭﺍﳌ ﻦ ﺑﺎﻟﻌﻄﻴﺔ ،ﻭﺇﻧﻔﺎﻕ ﺍﻟﺴﻠﻌﺔ ﺑﺎﳊﻠﻒ ﺍﻟﻜﺎﺫﺏ ،ﻭﺗﺼﺪﻳﻖ ﺍﻟﻜﺎﻫﻦ ﻭﺍﳌﻨﺠﻢ
،ﻭﺍﻟﺘﺼﻮﻳﺮ ﻟﺬﻭﺍﺕ ﺍﻷﺭﻭﺍﺡ ،ﻭﺍﲣﺎﺫ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ،ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ ،ﻭﺇﺳﺒﺎﻝ ﺍﻹِﺯﺍﺭ ،ﻭﻟـﺒﺲ
ﺍﳊﺮﻳﺮ ﺃﻭ ﺍﻟﺬﻫﺐ ﻟﻠﺮﺟﺎﻝ ،ﻭﺃﺫﻯ ﺍﳉﺎﺭ ،ﻭﺇﺧﻼﻑ ﺍﻟﻮﻋﺪ ،ﻭﻧﻘﺾ ﺍﻟﻌﻬﺪ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﶈﺮﻣﺎﺕ
ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺃﻫﻢ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺪﻋﻮﺓ :ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﻟﻠﹼـﻪ ﻋـﺰ
ﻭﺟﻞ ؛ ﻷﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ » :ﺣﻖ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻ ﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ «
ﻭﻗﺪ ﺑﲔ ﺍﻹِﻣﺎﻡ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﲨﺮﺓ ﺭﲪﻪ ﺍﷲ :ﺃﻥ ﺣﻖ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻫﻮ ﺍﳉﻤﻊ ﺑﲔ ﺍﻣﺘﺜﺎﻝ ﺍﳊﻜﻤـﺔ
ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ"
ﻓﻴﻠﺰﻡ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﺒﲔ ﻟﻠﻨﺎﺱ ﺗﻮﺣﻴﺪ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،
ﻭﻳﻮﺿﺢ ﳍﻢ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻧﻮﻋﺎﻥ :
ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ :ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﱪﻱ ﺍﻟﻌﻠﻤﻲ ﺍﻻﻋﺘﻘﺎﺩﻱ ،ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻹِﺛﺒﺎﺕ ،ﻭﻫﺬﺍ ﻫﻮ ﺗﻮﺣﻴﺪ
ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ،ﻭﻫﻮ ﺇﺛﺒﺎﺕ ﺣﻘﻴﻘﺔ ﺫﺍﺕ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺻـﻔﺎﺗﻪ ،ﻭﺃﻓﻌﺎﻟـﻪ ،
ﻭﺃﲰﺎﺋﻪ ،ﻭﺗﻜﻠﻤﻪ ﺑﻜﺘﺒﻪ ﳌﻦ ﺷﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﻭﺇﺛﺒﺎﺕ ﻋﻤﻮﻡ ﻗﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ،ﻭﺣﻜﻤﺘﻪ ،ﻭﺗﱰﻳﻬﻪ ﻋﻤﺎ ﻻ
ﻳﻠﻴﻖ ﺑﻪ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﻏﲑ :ﲤﺜﻴ ٍﻞ ،ﻭﻻ ﺗﻌﻄﻴﻞ ،ﻭﻻ ﺗﻜﻴﻴﻒ ،ﻭﻻ ﲢﺮﻳﻒ ،ﻭﻻ ﺗﻔﻮﻳﺾ ﻟﻠﻤﻌﺎﱐ .
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ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻄﻠﱯ ﺍﻟﻘﺼﺪﻱ ﺍﻹِﺭﺍﺩﻱ :ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﰲ ﺍﻟﻄﻠﺐ ﻭﺍﻟﻘﺼﺪ :ﻭﻫـﻮ ﺗﻮﺣﻴـﺪ
ﺍﻹِﳍﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ .
ﻭﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﰲ ﺇﺛﺒﺎﺕ ﻭﺗﻘﺮﻳﺮ ﻫﺬﻳﻦ ﺍﻟﻨﻮﻋﲔ ؛ ﻷﻧﻪ ﺇﻣﺎ ﺧﱪ ﻋﻦ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ،ﻭﺃﲰﺎﺋﻪ
ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ،ﻭﺃﻗﻮﺍﻟﻪ ،ﻭﻣﺎ ﳚﺐ ﺃﻥ ﻳﻮﺻﻒ ﺑﻪ ،ﻭﻣﺎ ﳚﺐ ﺃﻥ ﻳﱰﻩ ﻋﻨﻪ .ﻓﻬﻮ ﺍﻟﺘﻮﺣﻴـﺪ ﺍﻟﻌﻠﻤـﻲ
ﺍﳋﱪﻱ .
ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﳘﻴﺔ ﺣﺐ ﺍﳌﺴﻠﻢ -ﻭﺧﺎﺻﺔ ﺍﻟﺪﺍﻋﻴﺔ -ﺍﳋﲑ ﻟﻠﻨﺎﺱ ﻭﻓﺮﺣﻪ ﺑﺬﻟﻚ ؛ ﻷﻥ ﻣﻌﺎﺫ ﺑـﻦ
ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﺮﺡ ﻓﺮﺣﺎ ﺷﺪﻳﺪﺍ ﺑﻘﻮﻟﻪ » :ﻭﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺃﻥ ﻻ ﻳﻌﺬﺏ ﻣﻦ ﻻ ﻳﺸـﺮﻙ
ﺑﻪ ﺷﻴﺌﺎ « ﻓﻘﺎﻝ ﻣﻌﺎﺫ " :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ،ﺃﻓﻼ ﺃﺑﺸﺮ ﺍﻟﻨﺎﺱ ؟ "
ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﳛﺐ ﺍﳋﲑ ﻟﻠﻨﺎﺱ ﻭﻳﺪﺧﻞ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻴﻬﻢ ﺑﺘﺒﺸﲑﻫﻢ ﲟﺎ ﻳﺴﺮﻫﻢ ؛ ﻓﺈﻥ ﺫﻟﻚ ﻳـﺆﺛﺮ ﰲ
ﻧﻔﻮﺳﻬﻢ ﻭﻳﻜﻮﻥ ﻭﺳﻴﻠﺔ ﺇﱃ ﻗﺒﻮﻝ ﺩﻋﻮﺗﻪ
ﻭﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻻﺗﻜﺎﻝ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺪﻋﻮﺓ ؛ ﻷﻥ ﺍﻟﻨﱯ ﻗﺎﻝ ﳌﻌﺎﺫ ﺑـﻦ
ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ » :ﻻ ﺗﺒﺸﺮﻫﻢ ﻓﻴﺘﻜﻠﻮﺍ « ﻭﻫﺬﺍ ﻓﻴﻪ ﺇﻧﺬﺍﺭ ﻣﻦ ﺍﻻﺗﻜﺎﻝ ﻭﺗـﺮﻙ ﺍﻟﻌﺒـﺎﺩﺓ ،ﻓﻴﻨﺒﻐـﻲ
ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﳛﺬﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻻﺗﻜﺎﻝ ﻭﺍﻟﻜﺴﻞ ،ﻭﳛﺜﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻨﺸﺎﻁ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺳـﺒﺤﺎﻧﻪ } :
ﺸﻬﺎ ﺩ ِﺓ ﹶﻓﻴﻨﺒﹸﺌ ﹸﻜ ﻢ ِﺑﻤﺎ
ﺐ ﻭﺍﻟ
ﺴﻴﺮﻯ ﺍﻟﱠﻠ ﻪ ﻋ ﻤﹶﻠ ﹸﻜ ﻢ ﻭ ﺭﺳﻮﻟﹸ ﻪ ﻭﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ﻭ ﺳﺘ ﺮﺩﻭ ﹶﻥ ِﺇﻟﹶﻰ ﻋﺎِﻟ ِﻢ ﺍﻟﹾ ﻐﻴ ِ
ﻭﹸﻗ ِﻞ ﺍ ﻋ ﻤﻠﹸﻮﺍ ﹶﻓ
ﹸﻛﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ { )ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ،ﺍﻵﻳﺔ . ( ١٠٥ :
ﻭﺩﻝ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻷﺳﻠﻮﺑﲔ ﻗﻮﻟﻪ » :ﻭﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺃﻥ ﻻ ﻳﻌﺬﺏ ﻣﻦ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ « .
ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ " :ﺣﻖ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻣﺎ ﺃﻭﺟﺒﻪ ﻋﻠﻴﻬﻢ ﲝﻜﻤﻪ ﻭﺃﻟﺰﻣﻬﻢ ﺇﻳﺎﻩ ﲞﻄﺎﺑﻪ
،ﻭﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻟﻠﹼﻪ :ﻫﻮ ﻣﺎ ﻭﻋﺪﻫﻢ ﺑﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﳉﺰﺍﺀ ،ﻓﺤ ﻖ ﺫﻟﻚ ﻭﻭﺟﺐ ﲝﻜـﻢ ﻭﻋـﺪﻩ
ﺍﻟﺼﺪﻕ ﻭﻗﻮﻟﻪ ﺍﳊﻖ ،ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻟﻜﺬﺏ ﰲ ﺍﳋﱪ ،ﻭﻻ ﺍﳋﻠﻒ ﰲ ﺍﻟﻮﻋﺪ ،ﻓﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻻ ﳚﺐ
ﻋﻠﻴﻪ ﺷﻲﺀ ﲝﻜﻢ ﺍﻷﻣﺮ ،ﺇﺫ ﻻ ﺁﻣﺮ ﻓﻮﻗﻪ ،ﻭﻻ ﲝﻜﻢ ﺍﻟﻌﻘﻞ ﺇﺫ ﺍﻟﻌﻘﻞ ﻛﺎﺷﻒ ﻻ ﻣﻮﺟﺐ "
ﻭﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻓﺼﺎﺣﺔ ﺍﻟﻨﱯ ﻭﺑﻼﻏﺘﻪ ؛ ﻷﻧﻪ ﲨﻊ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺜﲑﺓ ﰲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﻠﻴﻠﺔ ،ﻓﻘﻮﻟﻪ
» :ﺣﻖ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻ ﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ «» ﻭﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺃﻥ ﻻ ﻳﻌﺬﺏ ﻣﻦ
ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ « ﻛﻠﻤﺎﺕ ﻗﺼﲑﺍﺕ ،ﴰﻠﺖ ﺍﳌﻌﺎﱐ ﺍﻟﻜﺜﲑﺓ ،ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﺒﻴﺎﻥ .
٣٦
ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻲ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﺍﻹﳚﺎﺯ ﰲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﺘﺴﻊ ﻣﻌﺎﻧﻴﻬﺎ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻻﺳﺘﻄﺎﻋﺔ .
ـــــــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ :ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﻓﻀﻞ
٣١
ﻀﻞﹸ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ
ﺱ ﹶﺃ ﹾﻓ
ﻱ ﺍﻟﻨﺎ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗِﻴ ﹶﻞ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻱ ﺭ ِ
ﳋ ﺪ ِﺭ
ﻋﻦ ﺃﰊ ﺳ ِﻌﻴ ٍﺪ ﺍ ﹸ
ﺏ
ﺐ ِﻣ ﻦ ﺍﻟﺸـﻌﺎ ِ
ﺴ ِﻪ ﻭﻣﺎِﻟ ِﻪ«،ﻗﹶﺎﻟﹸﻮﺍ :ﹸﺛ ﻢ ﻣﻦ؟ ﻗﹶﺎ ﹶﻝ » :ﻣ ﺆ ِﻣ ﻦ ﻓِﻲ ِﺷ ﻌ ٍ
» :ﻣ ﺆ ِﻣ ﻦ ﻳﺠﺎ ِﻫ ﺪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺑﻨ ﹾﻔ ِ
ﺱ ِﻣ ﻦ ﺷ ﺮ ِﻩ«.٣٧
ﻉ ﺍﻟﻨﺎ
ﻳﺘﻘِﻲ ﺍﻟﱠﻠﻪ ،ﻭﻳ ﺪ
ﺻﺪﻕ ﺻﻴﺎﺭﻓﺔ ﺍﳊﺪﻳﺚ ﺣﲔ ﻗﺎﻟﻮﺍ :ﺇﻥ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻧﻮﺭﹰﺍ ﻳﻌﺮﻑ ﺑﻪ ﻭﺇﻧﻪ ﻟﻠﻜﺬﺏ ﻇﻠﻤﺔ ﻳﻌﺮﻑ ﺎ،
ﻭﻣﻦ ﻧﻈﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻌﲔ ﺍﻟﺘﻘﻮﻯ ﻭﻣﻘﺼﺪ ﺧﻠﻘﻪ ﻋﻠﻢ ﺃﻧﻪ ﻻ ﳜﺮﺝ ﺇﻻ ﻣﻦ ﻓﻢ ﻧـﱯ ،ﻓﺈﻧـﻪ ﺣـ ﺪ
ﻟﻠﻌﺎﺑﺪﻳﻦ ﺣﺪﻱ ﺍﳋﲑ ﳌﺒﺘﻐﻴﻪ ،ﻭﻣﻦ ﻳﻨﻈﺮ ﺇﱃ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻭﻣﻦ ﺳﺒﻖ ﻋﻠِﻢ ﺃﻥ ﺍﻟﻜﺜﲑ ﳑﺎ ﻳﻘﻮﻟﻮﻧﻪ
ﺧﺎﺭﺝ ﻋﻦ ﺣﺪ ﺍﳋﲑ ﻭﺍﻟﻌﺪﻝ ،ﻓﺎﳊﺪﻳﺚ ﻳﻬﺪﻱ ﺇﱃ ﻓﻌﻞ ﺍﻟﻄﺎﻋﺔ ﳌﻦ ﻗﺪﺭ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﺗﻌﺬﹼﺭﺕ ﻓـﺎﳋﲑ ﰲ
ﺍﻋﺘﺰﺍﻝ ﺍﻟﻔﻌﻞ ،ﻫﺬﺍ ﺇﻥ ﺃﺭﺍﺩ ﺧﲑ ﺩﻳﻨﻪ ،ﻭﺃﻣﺎ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ -ﻭﻫﻢ ﺍﻟﻴﻮﻡ ﻛﺜﲑ -ﺇﻥ ﺍﻟﺸـﺮ ﻫـﻮ ﺧﻴﺎﺭﻧـﺎ
ﺍﻟﻮﺣﻴﺪ ﻓﻬﻢ ﻛﺎﺫﺑﻮﻥ ﻋﻠﻰ ﻗﺪﺭ ﺍﷲ ﻭﺷﺮﻋﻪ ﻣﻌﹰﺎ ﻓﺈﻥ ﺍﻟﺸﺮ ﻻ ﻳﻜﻮﻥ ﺃﺑﺪﹰﺍ ﻫﻮ ﺧﻴﺎﺭ ﺍﳌﺆﻣﻦ ﰲ ﺣﻴﺎﺗـﻪ ،ﺇﺫ
ﺃﻥ ﺍﳋﲑ ﻫﻮ ﺍﻷﻏﻠﺐ ﻭﺍﻷﻛﺜﺮ ﰲ ﺧﻠﻖ ﺍﷲ ﻭﻗﺪﺭﻩ ،ﻭﺍﷲ ﻻ ﻳﺄﻣﺮ ﺑﺎﻟﺸﺮ ﻭﻻ ﻳﺮﺿﻰ ﺑﻪ ﻭﻻ ﳛﺒﻪ ،ﻟﻜﻦ ﺇﻥ
ﺻﺎﺭﺕ ﻣﻄﺎﻟﺐ ﺍﻹﻧﺴﺎﻥ ﻣﺘﻌﻠﻘﺔ ﺑﺎﳍﻮﻯ ﻭﺍﻟﺸﻬﻮﺓ ،ﻻ ﺑﺎﻟﻜﻔﺎﻳﺔ ﻭﺍﻟﻀﺮﻭﺭﺓ ﻭﺍﳊﺎﺟﻴﺔ ﺣﻴﻨﺌﺬ ﻳﺘﺼﻮﺭ ﺃﻧـﻪ
ﻻﺑ ﺪ ﻟﻪ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﳌﻌﺼﻴﺔ ﻓﻴﻔﱵ ﻟﻪ ﻫﻮﺍﻩ ﻭﺷﻴﻄﺎﻧﻪ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺃﻥ ﺿﺮﻭﺭﺓ ﺍﳊﻴﺎﺓ ﲡﻴﺰ ﻟﻪ ﺍﳌﻌﺼـﻴﺔ
ﻭﺍﻟﺸﺮ ،ﻭﻫﺬﺍ ﻫﻮ ﺃﺳﺎﺱ ﺿﻼﻝ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ،ﻓﺈﻢ ﻳﺄﺧﺬﻭﻥ ﺃﺣﻜـﺎﻡ ﺍﻟﻀـﺮﻭﺭﺍﺕ
ﻭﻳﺴﺘﺨﺪﻣﻮﺎ ﻟﻠﺘﺤﺴﻴﻨﺎﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ.
ﺍﳉﻬﺎﺩ ﻫﻮ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻹﺳﻼﻡ ،٣٨ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ﻗﺎﺋﻢ ﰲ ﺍﻟﺬﺭﻭﺓ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﻓﻠﺬﻟﻚ ﻫﻮ ﺃﻓﻀـﻞ ﺃﻫـﻞ
ﺍﻹﳝﺎﻥ ،ﻭﺍﳉﻬﺎﺩ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﺍ ﺍﻟﻔﺎﺿﻞ ﻫﻮ ﻋﻤﻞ ﺣﻴﺎﺗﻪ ﺍﻟﺬﻱ ﺭﺿﻴﻪ ﻟﻨﻔﺴﻪ ،ﻓﻴﻪ ﻳﻘﻀﻲ ﺃﻭﻗﺎﺗﻪ ،ﻭﻓﻴﻪ ﺑﺎﺏ
ﺭﺯﻗﻪ ﻭﻣﻌﻴﺸﺘﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺭﺿﻴﻪ ﺍﷲ ﺗﻌﺎﱃ ﻷﻋﻈﻢ ﺍﻟﺒﺸﺮ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﳏﻤﺪ
ﺇﺫ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﻫﻮ ﻋﻤﻞ ﺣﻴﺎﻢ ﻭﱂ ﻳﻨﺘﻔﻌﻮﺍ ﰲ ﺣﻴﺎﻢ ﻣﻦ ﻣﺎﻝ ﻭﻧﻌﻴﻢ ﻛﻤﺎ ﺍﻧﺘﻔﻌﻮﺍ ﻣﻦ ﺣﻴـﺎﺓ ﺍﳉﻬـﺎﺩ
ﻭﻟﺬﻟﻚ ﲰﻰ ﺍﷲ ﺍﳉﻬﺎﺩ " ﺣﻴﺎﺓ " ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺍ ﺳﺘﺠِﻴﺒﻮﺍ ِﻟﻠﱠـ ِﻪ ﻭﻟِﻠ ﺮﺳـﻮ ِﻝ ِﺇﺫﹶﺍ
ﺸﺮﻭ ﹶﻥ ){ ]ﺍﻷﻧﻔﺎﻝ.[٢٤ :
ﺤﺤﻴِﻴ ﹸﻜ ﻢ ﻭﺍ ﻋﹶﻠﻤﻮﺍ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳﺤﻮ ﹸﻝ ﺑﻴ ﻦ ﺍﹾﻟ ﻤ ﺮ ِﺀ ﻭﹶﻗ ﹾﻠِﺒ ِﻪ ﻭﹶﺃﻧ ﻪ ِﺇﹶﻟﻴ ِﻪ ﺗ
ﺩﻋﺎ ﹸﻛ ﻢ ِﻟﻤﺎ ﻳ
ﻭﺍﳉﻬﺎﺩ ﺩﺭﺟﺎﺕ ﺃﻋﻈﻤﻬﺎ ﺃﻥ ﳚﺎﻫﺪ ﺍﳌﺮﺀ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ،ﻓﺈﻥ ﺧﺮﺝ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻝ ﻏﲑﻩ ﻓﺤﺴﻦ ﻟﻜﻦ ﺩﻭﻥ
ﺍﻷﻭﻝ ﰲ ﺍﻟﺪﺭﺟﺔ ،ﻭﺇﻥ ﺑﺬﻝ ﻣﺎﻟﻪ ﺩﻭﻥ ﻧﻔﺴﻪ ﻛﺎﻥ ﻛﺬﻟﻚ ،ﻭﺃﻭﱃ ﺍﻟﺪﺭﺟﺎﺕ ﻭﻫﻮ ﺃﻥ ﳜﺮﺝ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ
ﻓﻼ ﻳﻌﻮﺩ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﻓﺈﻥ ﺃﺻﺎﺑﺘﻪ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻬﻲ ﻣﻨـﺰﻟﺔ ﺍﳌﻨﺎﺯﻝ ﻭﺃﻋﻈﻤﻬﺎ ﻭﺃﺟﻠـﻬﺎ ،ﻭﺍﷲ ﻳـﺆﰐ
ﻓﻀﻠﻪ ﻣﻦ ﻳﺸﺎﺀ.
- ٣٧ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٠٢٨ - ٢٧٨٦(٣٦٥ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﻣﺎﺭﺓ ﺑﺎﺏ ﻓﻀـﻞ ﺍﳉﻬـﺎﺩ
ﻭﺍﻟﺮﺑﺎﻁ ﺭﻗﻢ ) .١٨٨٨ﺷﻌﺐ( ﻫﻮ ﺍﻧﻔﺮﺍﺝ ﺑﲔ ﺟﺒﻠﲔ ﻭﺍﳌﺮﺍﺩ ﺍﻟﻌﺰﻟﺔ ﻭﺍﻻﻧﻔﺮﺍﺩ ﻋﻦ ﺍﻟﻨﺎﺱ[
- ٣٨ﻋ ﻦ ﻣ ﻌﺎ ِﺫ ﺑ ِﻦ ﺟﺒﻞٍ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﹾﻗﺒ ﹾﻠﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﹶﻏ ﺰ ﻭ ِﺓ ﺗﺒﻮ ﻙ ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﺃ ﺧِﺒ ﺮﻧِﻲ ﻋ ﻦ ﹸﺫ ﺭ ﻭِﺗ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻣـﺎ ﹸﺫ ﺭ ﻭﺗـ ﻪ
ﺠﻬﺎ ﺩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻳ ﻌﻨِﻲ ﹸﺫ ﺭ ﻭ ﹶﺓ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ "ﺍﳉﻬﺎﺩ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ) ١٥)(١٥٣ /١ﻭ (١٦ﻭﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )(١٩٣١٢)(٢٠٢ /٤
ﻓﹶﺎﹾﻟ ِ
ﺻﺤﻴﺢ ﻟﻐﲑﻩ
٣٢
ﺱ ِﻣ ﻦ ﺷ ﺮ ِﻩ« ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ
ﻉ ﺍﻟﻨﺎ
ﺏ ﻳﺘﻘِﻲ ﺍﻟﱠﻠﻪ ،ﻭﻳ ﺪ
ﺸﻌﺎ ِ
ﺐ ِﻣ ﻦ ﺍﻟ
ﻗﻮﻟﻪ » :ﻣ ﺆ ِﻣ ﻦ ﻓِﻲ ِﺷ ﻌ ٍ
ﺍﳉﻬﺎﺩ ﻭﻣﺎ ﻛﺎﻥ ﰲ ﻣﻌﻨﺎﻩ ﻣﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻧﺸﺮﻩ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻓﺈﻥ ﺃﻓﻀـﻞ ﻣـﺎ
ﻳﻌﻤﻠﻪ ﻫﻮ ﺍﻻﻋﺘﺰﺍﻝ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺃﺫﻯ ﺍﻟﻨﺎﺱ ﻭﺇﻳﺬﺍﺋﻬﻢ ،ﻓﺎﻟﻌﺰﻟﺔ ﺧﻴﺎﺭ ﺇﳝﺎﱐ ﺃﺿﺎﻋﻪ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻣﻦ ﺃﺫﻫﺎﻢ،
ﻭﻏﻴﺎﺑﻪ ﻣﻦ ﺧﻴﺎﺭﺍﺕ ﺍﻷﻋﻤﺎﻝ ﺟ ﺮ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻹﰒ .ﻭﺍﻟﻌﺰﻟﺔ ﳍﺎ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻌﺎﻣﺔ ،ﻓﻬﻲ
ﺧﻴﺎﺭ ﳌﻦ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺳﻮﺍﺀ ﻣﻦ ﺟﻬﺔ ﻧﻔﺴﻪ ﺃﻭ ﺟﻬﺔ ﻭﺍﻗﻌﻪ ،ﻓﺈﻥ ﺍﻷﻓﻀﻞ ﻫﻮ ﺍﻟﻌﻤﻞ ﻓﻌـ ِﻦ ﺍﺑـ ِﻦ
ﺼِﺒ ﺮ ﻋﻠﹶﻰ ﹶﺃﺫﹶﺍ ﻫﻢ ،ﺧﻴ ﺮ ِﻣ ﻦ ﺍﱠﻟﺬِﻱ ﻟﹶـﺎ
ﻂ ﺍﻟﻨﺎﺱ ،ﻭﻳ
ﻋ ﻤﺮ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ - -ﻗﹶﺎ ﹶﻝ» :ﺍﹾﻟ ﻤ ﺆ ِﻣ ﻦ ﺍﱠﻟﺬِﻱ ﻳﺨﺎِﻟ ﹸ
ﺼِﺒ ﺮ ﻋﻠﹶﻰ ﹶﺃﺫﹶﺍ ﻫ ﻢ« ، ٣٩ﻭﻟﻜﻦ ﳑﺎ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﻜﻮﻥ ﺿﻴﻖ ﺍﻟﻨﻔﺲ ﺇﻥ ﺭﺃﻯ
ﻂ ﺍﻟﻨﺎﺱ ،ﻭﻟﹶﺎ ﻳ
ﻳﺨﺎِﻟ ﹸ
ﺍﻟﺸﺮ ﻳﻌﻆ ﰲ ﺍﻻﺑﺘﺪﺍﺀ ﰒ ﺗﻀﺠﺮ ﻧﻔﺴﻪ ﻓﻴﺘﺤﻮﻝ ﻭﻋﻈﻪ ﺇﱃ ﺗﺒﻜﻴﺖ ﻭﻗﺴﻮﺓ ﻓﻬﺬﺍ ﰲ ﻗﻠﺒﻪ ﺍﻟﻨﻜﺎﺭﺓ ﻭﺍﻟﻜـﺮﻩ
ﻓﻬﺬﺍ ﳜﺎﻑ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺇﳝﺎﻧﻪ ،ﻛﻤﺎ ﻳﺨﺎﻑ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻊ ﻓﻴﻤﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻪ ﻓﻬﺬﺍ ﻫﺮﻭﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺧﲑ ﻟـﻪ
ﺏ ﹶﺃ ﹾﻥ ِﺇﺫﹶﺍ
ﻭﺃﺳﻠﻢ ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻹﻋﺮﺍﺽ ﻭﺍﻟﻌﻈﺔ ﻭﺍﻟﺘﻨﺒﻴﻪ ،ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻗ ﺪ ﻧ ﺰ ﹶﻝ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓِﻲ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﺚ ﹶﻏﻴ ِﺮ ِﻩ ِﺇﻧﻜﹸـ ﻢ ِﺇﺫﹰﺍ
ﺴﺘ ﻬ ﺰﹸﺃ ِﺑﻬﺎ ﹶﻓﻠﹶﺎ ﺗ ﹾﻘ ﻌﺪﻭﺍ ﻣ ﻌ ﻬ ﻢ ﺣﺘﻰ ﻳﺨﻮﺿﻮﺍ ﻓِﻲ ﺣﺪِﻳ ٍ
ﺕ ﺍﻟﱠﻠ ِﻪ ﻳ ﹾﻜ ﹶﻔ ﺮ ِﺑﻬﺎ ﻭﻳ ﺳ ِﻤ ﻌﺘ ﻢ ﺁﻳﺎ ِ
ﲔ ﻭﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ﻓِﻲ ﺟ ﻬﻨ ﻢ ﺟﻤِﻴﻌﺎ { ]ﺍﻟﻨﺴﺎﺀ ،[١٤٠ :ﻭﺍﻟﺬﻱ ﻳﻌـﺮﻑ ﻋـﻦ ِﻣﹾﺜﹸﻠ ﻬ ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺟﺎ ِﻣ ﻊ ﺍﹾﻟ ﻤﻨﺎ ِﻓ ِﻘ
ﺍﻟﺴﺎﺑﻘﲔ ﻫﻮ ﺍﻋﺘﺰﺍﻝ ﺍﻟﻨﺎﺱ ﻋﻤﻮﻣﹰﺎ ﰲ ﺁﺧﺮ ﺍﻟﻌﻤﺮ ﻭﺗﻔﺮﻏﻬﻢ ﻟﻠﻌﺒﺎﺩﺓ ﻛﻤﺎ ﺫﻛﺮ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣـﻦ ﺗﻔـﺮﻍ
ﻼ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻮﺍﺟﺐ ﺃﺩﺍﺀﻫﺎ. ﻟﻠﻌﺒﺎﺩﺓ ﺑﻌﺪ ﺍﻷﺭﺑﻌﲔ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻣﺘﻜﻠﻔﹰﺎ ﻋﻤ ﹰ
ﻭﺃﻣﺎ ﺍﻻﻋﺘﺰﺍﻝ ﺑﺴﺒﺐ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳊﺎﻝ ﻓﺈﻥ ﺍﻟﺸﺮ ﻗﺪ ﻳﻌﻢ ﻭﳝﻨﻊ ﺍﳋﲑ ﻭﳛﺎﺭﺏ ﻭﺗﺼﻢ ﺍﻵﺫﺍﻥ ﻋﻦ ﺍﻟﺴـﻤﺎﻉ
ﻭﺍﻻﻫﺘﺪﺍﺀ ﻓﺈﻥ ﺳﻨﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻫﻮ ﺍﳍﺠﺮﺓ ﻛﻤﺎ ﻭﻗﻊ ﻹﻣﺎﻡ ﺍﳊﻨﻔﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻌﻪ ﻟﻮﻁ ﺍﻟﺬﻱ ﺁﻣﻦ
ﺱ ﺍﱠﻟﺬِﻱ ﹸﺃﻧ ِﺰ ﹶﻝ ﻋﻠﹶﻰ ﻣﻮﺳﻰ ،ﻳﺎ ﹶﻟﻴﺘﻨِﻲ ﻓِﻴﻬﺎ ﺟ ﹶﺬﻋﺎ ،ﹶﺃﻛﹸﻮ ﹸﻥ ﺣﻴﺎ ﻣﻌﻪ ،ﻭﰲ ﺍﳊﺪﻳﺚ "ﹶﻓﻘﹶﺎ ﹶﻝ ﻭ ﺭﹶﻗ ﹸﺔ :ﻫﺬﹶﺍ ﺍﻟﻨﺎﻣﻮ
ﻂ
ﺕ ﺭ ﺟ ﹲﻞ ﻗﹶـ ﱡ ﺨ ِﺮ ِﺟ ﻲ ﻫ ﻢ« ﹶﻓﻘﹶﺎ ﹶﻝ ﻭ ﺭﹶﻗ ﹸﺔ :ﻧ ﻌﻢ ،ﹶﻟ ﻢ ﻳ ﹾﺄ ِ
ﻚ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﹶﺃ ﻭ ﻣ ﻚ ﹶﻗ ﻮ ﻣ ﺨ ِﺮ ﺟ
ﲔ ﻳ
ِﺣ
ﺼﺮﺍ ﻣ ﺆ ﺯﺭﺍ ".٤٠ ﺼ ﺮ ﻙ ﻧ
ﻚ ﹶﺃﻧ ﺖ ِﺑ ِﻪ ِﺇﻟﱠﺎ ﻋﻮ ِﺩﻱ ،ﻭِﺇ ﹾﻥ ﻳ ﺪ ِﺭ ﹾﻛﻨِﻲ ﻳ ﻮ ﻣ
ِﺑ ِﻤﹾﺜ ِﻞ ﻣﺎ ِﺟﹾﺌ
- ٣٩ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﳐﺮﺟﺎ )ﺹ (٣٨٨) (١٤٠:ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٤٠٣٢) (١٣٣٨ /٢ﺻﺤﻴﺢ
ﺨﻴ ِﺮ ﻭ ﻣﺠﺎِﻟﺲ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ ،ﻭﹶﺃ ﹾﻥ ﻳﻌـﻮ ﺩ ﻣﺮِﻳﻀـ ﻬﻢ، ﻀ ﺮ ﺟﻤﺎﻋﺎِﺗ ِﻬ ﻢ ﻭ ﻣﺸﺎ ِﻫ ﺪ ﺍﹾﻟ ﺤ ﻂ ﺑِﺎﻟﻨﺎﺱِ ،ﻭﻳ ﺨﺘِﻠ ﹶ
ﺴِﻠ ِﻢ ﹶﺃ ﹾﻥ ﻳ
ﺍﺗ ﹶﻔ ﻖ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ُﺀ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍ َْﻷ ﹾﻓﻀﻞ ِﻟ ﹾﻠ ﻤ
ﺤ ﻖ ﻭﺍﹾﻟ ﹶﻔﻀِـﻴﹶﻠﺔﹶ،
ﺸ ﺮ ﺍﹾﻟ
ﺨ ﻴﺮِ ،ﻭﻳﻨ
ﻑ ﻭﻳﻨﻬﻰ ﻋ ِﻦ ﺍﹾﻟ ﻤﻨ ﹶﻜﺮِ ،ﻭﻳ ﺪ ﻋ ﻮ ِﻟ ﹾﻠ ﺤﺘﺎﺟ ﻬﻢ ،ﻭﻳ ﺮ ِﺷ ﺪ ﺟﺎ ِﻫﹶﻠ ﻬﻢ ،ﻭﻳ ﹾﺄ ﻣ ﺮ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ ﻀ ﺮ ﺟﻨﺎِﺋ ﺰ ﻫﻢ ،ﻭﻳﻮﺍ ِﺳ ﻲ ﻣ ﺤ ﻭﻳ
ﺼﺒ ِﺮ ﻋﻠﹶﻰ ﹶﺃﺫﹶﺍ ﻫ ﻢ.
ﲔ ﻭﺍﻟ
ﺴِﻠ ِﻤ
ﺴ ِﻪ ﻋﻦ ﺇِﻳﺬﹶﺍ ِﺀ ﺍﹾﻟ ﻤ
ﻼ ِﺀ ﹶﻛِﻠ ﻤ ِﺔ ﺍﻟﱠﻠﻪِ ،ﻭِﺇ ﻋﺰﺍ ِﺯ ﺩِﻳِﻨ ِﻪ ﻣ ﻊ ﹶﻗ ﻤ ِﻊ ﻧ ﹾﻔ ِ
ﻭﻳﺠﺎ ِﻫ ﺪ ﻓِﻲ ﺳﺒِﻴﻞ ﺍﻟﱠﻠ ِﻪ ِﻹ ﻋ ﹶ
ﻼ ﻣ ﻪ
ﺕ ﺍﻟﱠﻠ ِﻪ ﻭ ﺳ ﹶ
ﺻﹶﻠﻮﺍ
ﺨﺘﺎ ﺭ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ِﻪ ﺭﺳﻮﻝ ﺍﻟﱠﻠ ِﻪ - -ﻭﺳﺎِﺋ ﺮ ﺍ َْﻷﻧِﺒﻴﺎ ِﺀ ﺱ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟ ﻮ ﺟ ِﻪ ﻫ ﻮ ﺍﹾﻟ ﻤ ﻁ ﺑِﺎﻟﻨﺎ ِ ﻼﹶ ﻱِ :ﺇ ﱠﻥ ﺍ ِﻻ ﺧِﺘ ﹶ
ﻗﹶﺎﻝ ﺍﻟﻨ ﻮ ِﻭ
ﲔ ﻭﹶﺃ ﺧﻴﺎ ِﺭ ِﻫ ﻢ ِﻟ ﹶﻘ ﻮﻟِـ ِﻪ ﺗﻌـﺎﻟﹶﻰ
ﺴِﻠ ِﻤ
ﺼﺤﺎﺑ ِﺔ ﻭﺍﻟﺘﺎِﺑ ِﻌﲔ ،ﻭ ﻣ ﻦ ﺑ ﻌ ﺪ ﻫ ﻢ ِﻣ ﻦ ﻋﹶﻠﻤﺎ ِﺀ ﺍﹾﻟ ﻤ ﺨﹶﻠﻔﹶﺎ ُﺀ ﺍﻟﺮﺍ ِﺷﺪﻭﻥﹶ ،ﻭ ﻣ ﻦ ﺑ ﻌ ﺪ ﻫ ﻢ ِﻣ ﻦ ﺍﻟ
ﻋﹶﻠﻴ ِﻬﻢ ،ﻭ ﹶﻛ ﹶﺬِﻟﻚ ﺍﹾﻟ
ﻑ ﻭﺗﻨ ﻬ ﻮ ﹶﻥ ﻋ ِﻦ ﺍﹾﻟ ﻤﻨ ﹶﻜ ِﺮ{ ﻭﹶﻗﻮﻟﻪ ﺗﻌـﺎﻟﹶﻰ: ﺱ ﺗ ﹾﺄ ﻣﺮﻭ ﹶﻥ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ ﺖ ﻟِﻠﻨﺎ ِ} ﻭﺗﻌﺎ ﻭﻧﻮﺍ ﻋﻠﹶﻰ ﺍﹾﻟِﺒ ﺮ ﻭﺍﻟﺘ ﹾﻘﻮﻯ{ ﻭﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } :ﹸﻛﻨﺘ ﻢ ﺧﻴ ﺮ ﹸﺃ ﻣ ٍﺔ ﹸﺃ ﺧ ِﺮ ﺟ
ﺹ{ .ﺻﻔﺎ ﹶﻛﹶﺄﻧ ﻬ ﻢ ﺑﻨﻴﺎ ﹲﻥ ﻣ ﺮﺻﻮ ﺐ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ِﻓﻲ ﺳﺒِﻴِﻠ ِﻪ ﺤ }ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ِ
ﺐ ﹶﻟ ﻪ
ﺤ
ﺴﺘ
ﺐ ﺍﹾﻟ ﻤﺨﺎﹶﻟ ﹶﻄ ِﺔ ﹶﻓﻴ
ﺴﺒ ِ
ﺤﺮﺍ ِﻡ ِﺑ
ﺐ ﻋﻠﹶﻰ ﹶﻇﻨ ِﻪ ﻭﻗﹸﻮ ﻋ ﻪ ﻓِﻲ ﺍﹾﻟ
ﻼ ﺣﻪ ،ﹶﺃ ﻭ ﹶﻏﹶﻠ ﺻﹶ ﺴﺘﻄِﻴ ﻊ ِﺇ ﻫﺬﹶﺍ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﻫﻨﺎ ﻙ ِﻓﺘﻨ ﹲﺔ ﻋﺎ ﻣ ﹲﺔ ﹶﺃ ﻭ ﹶﻓﺴﺎ ﺩ ﺳﺎِﺋ ﺪ ﹶﻻ ﻳ
ﺻ ﹰﺔ{ ...ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ -ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﹾﻟﺤﺎﹶﻟ ِﺔ ﺍﹾﻟ ﻌ ﺰﹶﻟ ﹸﺔ ِﻟ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ} :ﻭﺍﺗﻘﹸﻮﺍ ِﻓﺘﻨ ﹰﺔ ﹶﻻ ﺗﺼِﻴﺒ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻇﹶﻠﻤﻮﺍ ِﻣﻨ ﹸﻜ ﻢ ﺧﺎ
ﺍﻟﻜﻮﻳﺘﻴﺔ )(١٧٤ /٢٣
- ٤٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٤٩٥٣)(١٧٣ /٦ﻭﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٦٠)(٧٤ :
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ﻭﺍﻟﻌﺰﳝﺔ ﻣﺮﺍﺗﺐ ﻳﺸﺮﺡ ﻣﺮﺍﺗﺒﻬﺎ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻭﻥ ﺇﻻ ﺧﻴﺎﺭ ﺍﻟﻌﻤـﻞ ﲟﻌﺼـﻴﺔ ﺍﷲ ﻭﻛﺄﻧـﻪ ﻻﺯﻡ
ﻟﻠﻤﺴﻠﻢ ،ﺇﺫ ﻧﺮﻯ ﻭﻧﺴﻤﻊ ﺍﻟﺬﻳﻦ ﻳﺴﻠﻜﻮﻥ ﺳﺒﻞ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻜﺜﲑﺓ ﲝﺠﺔ ﺃ ﹼﻥ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ
ﺃﻥ ﳝﻠﺆﻭﺍ ﻫﺬﻩ ﺍﻟﺴﺒﻞ ﻭﺇﻻ ﺗﺮﻛﺖ ﻟﻠﻌﺼﺎﺓ ﺃﻭ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺮﺗـﺪﻳﻦ ،ﻓـﺪﻭﻣﹰﺎ ﺣـﲔ
ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺩﺍﻧﻮﺍ ﺑﻪ ﺣﱴ ﺟﻠﺴﻮﺍ ﻫﺬﻩ ﺍﺎﻟﺲ ﻭﺍﻗﺘﺮﻓﻮﺍ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺃﺟﺎﺑﻮﺍ ﺑـﺄﻥ ﺃﻫـﻞ
ﺍﻹﺳﻼﻡ ﺇﻥ ﱂ ﻳﻌﻤﻠﻮﻫﺎ ﻋﻤﻠﻬﺎ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ،ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺗﻘﻠﻴﻞ ﺍﻟﺸﺮ ﻣﺎ ﺃﻣﻜﻦ ،ﻭﺍﳊﺪﻳﺚ ﻫﻨﺎ ﻟـﻴﺲ
ﻋﻠﻰ ﻣﺎ ﳚﺮﻩ ﺳﻠﻮﻛﻬﻢ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻴﻬﻢ ﰲ ﺩﻳﻨﻬﻢ ﻛﻤﺎ ﻧﺮﻯ ﻣﻦ ﻭﺍﻗﻌﻬﻢ ﻭﻋﻠﻰ ﻣﺎ ﳚﺮﻩ ﻋﻠﻰ ﺩﻳـﻦ ﺍﷲ
ﺗﻌﺎﱃ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﻭﻋﻘﻮﳍﻢ ﻭﻟﻜﻦ ﺍﻟﺘﻨﺒﻴﻪ ﻫﻨﺎ ﺇﱃ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺟﻬﻠﻮﺍ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻋﺘﺰﺍﻝ ﺍﻟﺒﺎﻃﻞ،
ﺖ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺑ ﻮﻛِﻴ ٍﻞ{ ]ﺍﻷﻧﻌﺎﻡ [١٠٧ :ﻓﺎﳌﻄﻠﻮﺏ ﻓﻠﺴﻨﺎ ﻭﻛﻼﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻟﻨﺒﻴﻪ } ﻭﻣﺎ ﹶﺃﻧ
ﺶ ﻭِﺇﺫﹶﺍ ﻣـﺎ
ﺠﺘِﻨﺒﻮ ﹶﻥ ﹶﻛﺒﺎِﺋ ﺮ ﺍﹾﻟِﺈﹾﺛ ِﻢ ﻭﺍﹾﻟ ﹶﻔﻮﺍ ِﺣ
ﻫﻮ ﺗﻄﺒﻴﻖ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﹰﻻ ﻭﻫﻮ ﻫﺠﺮﺍﻥ ﺍﻟﺒﺎﻃﻞ }ﻭﺍﱠﻟﺬِﻳ ﻦ ﻳ
ﻀﺒﻮﺍ ﻫ ﻢ ﻳ ﻐ ِﻔﺮﻭ ﹶﻥ { ]ﺍﻟﺸﻮﺭﻯ [٣٧ :ﻭﻗﺪ ﺃﺣﺴﻦ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﻓﻌﻞ ﻫﺆﻻﺀ ﺃﺷﺒﻪ ﲟﻦ ﻳﻘﻮﻝ ﻭﻗـﺪ ﺭﺃﻯ
ﹶﻏ ِ
ﺍﻣﺮﺃﺓ ﺗﺮﻳﺪ ﺍﻟﺰﻧﺎ ﻭﻻ ﺑﺪ ،ﻓﻘﺎﻝ :ﺃﻥ ﺃﺯﱐ ﺎ ﺃﻧﺎ ﻭﺃﺳﺘﺮﻫﺎ ﻣﻦ ﺍﻟﻔﻀﻴﺤﺔ )ﻣﻦ ﺑﺎﺏ ﺗﻘﻠﻴﻞ ﺍﻟﺸﺮ( ﺧـﲑ ﺃﻥ
ﻳﺰﱐ ﺎ ﻓﺎﺟﺮ ﻭﻳﻔﻀﺤﻬﺎ.
ﺇﻥ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﺘﻘﻲ ﺭﺑﻪ ﻭﻳﺮﻳﺪ ﺳﻼﻣﺔ ﺩﻳﻨﻪ ﺇﻥ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﳊﻖ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻓﺈﻧﻪ ﻳﻬﺮﺏ ﻣﻦ
ﺍﻟﺒﺎﻃﻞ ﻭﻻ ﻳﺄﺗﻴﻪ ،ﻭﻫﺬﻩ ﻫﻲ ﺳﲑﺓ ﺍﻟﺴﻠﻒ ﺍﻟﱵ ﻋﻤﻠﻮﻫﺎ ﻭﺣﻀﻮﺍ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ،ﻭﻗﺪ ﲰﻰ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ
ﺇﺗﻴﺎﻥ ﺍﻟﺒﺎﻃﻞ ﲢﺖ ﺫﺭﺍﺋﻊ ﻭﳘﻴﺔ ﲞﺪﻳﻌﺔ ﺇﺑﻠﻴﺲ ،ﻭﻗﺪ ﺻﺪﻕ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ.٤١
ﻭﳍﺆﻻﺀ ﺣﺠﺞ ﻛﺜﲑﺓ ﺃﻏﻠﺒﻬﺎ ﺗﻘﻮﻝ ﻋﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺗﺘﻌﻠﻖ ﺑﺎﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﻭﺃﻥ ﺗﻘﻠﻴﻞ ﺍﻟﺸـﺮ
ﻣﻄﻠﺐ ﺷﺮﻋﻲ ﻛﻤﺎ ﲢﺼﻴﻞ ﺍﳌﻨﻔﻌﺔ ،ﻭﳑﺎ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ -ﺍﳌﻮﺍﺯﻧﺎﺕ -ﻗﻮﺍﻋﺪ ﺻﺤﻴﺤﺔ ﰲ
ﻭﺿﻌﻬﺎ ﺍﻟﻌﻠﻤﻲ ﻟﻜﻦ ﻋﻠﻰ ﺫﻟﻚ ﺗﻨﺒﻴﻬﺎﺕ ﻓﻴﻬﺎ:
ﺃﻧﻪ ﻟﻐﻠﺒﺔ ﺍﳍﻮﻯ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻭﻗﻠﺔ ﺍﻟﺘﻘﻮﻯ ﻛﻤﺎ ﻫﻮ ﻣﺸﺎﻫﺪ ﻓﺈﻥ ﺃﻱ ﻣﻨﻔﻌﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻦ ﺑـﺎﺏ .١
ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﺘﺤﺴﻴﻨﺎﺕ ﻓﺈﺎ ﺗﻀﺨﻢ ﻭﺗﺴﺒﻎ ﻋﻠﻴﻬﺎ ﻛﻠﻤﺎﺕ ﺍﻟﺒﺎﻃﻞ ﻭﻛﺄﺎ ﻣﻦ ﺿﺮﻭﺭﺍﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﺴﻠﻤﲔ
ﻣﻦ ﺃﺟﻞ ﺗﱪﻳﺮﻫﺎ ﻭﺇﺗﻴﺎﺎ ،ﻭﻭﺍﻗﻊ ﺍﳊﺎﻝ ﻭﻗﻮﺍﻋﺪ ﺍﻟﻌﻤﻞ ﻳﺸﻬﺪﺍﻥ ﺃﺎ ﺷﻬﻮﺓ ﺧﺎﺻﺔ ﻭﻻ ﺯﻳﺎﺩﺓ.
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ﻭﳑﺎ ﻳﺰﻳﺪ ﺍﻷﻣﺮ ﺧﻄﻮﺭﺓ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﳌﺼﺎﱀ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺗﺼﺎﺩﻡ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﺧﺎﺻﺔ ﻣـﺎ .٢
ﻳﺘﻌﻠﻖ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﰲ ﺷﺮﻋﻪ ﻭﺃﻣﺮﻩ ،ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﺃﻥ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﺼﻠﺤﺔ ﺃﻋﻈﻢ ﻣﻦ ﻛـﻞ
ﺍﳌﺼﺎﱀ ،ﻓﻀﺮﻭﺭﺓ ﺍﻟﺪﻳﻦ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻛﻞ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﻷﺧﺮﻯ ﻛﺎﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﻌﻘﻞ ،ﻭﻟﻜﻨﻚ
ﺗﺮﻯ ﻫﺆﻻﺀ ﳚﻴﺰﻭﻥ ﺃﻋﻤﺎ ﹰﻻ ﺷﺮﻛﻴﺔ ﻭﻛﻔﺮﻳﺔ ﻣﻘﺎﺑﻞ ﲢﺼﻴﻞ ﻣﺼﺎﱀ ﺩﻧﻴﻮﻳﺔ ﻻ ﺗﺼﻞ ﻟﺪﺭﺟـﺔ ﺍﻟﻀـﺮﻭﺭﺓ،
ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻟﺔ.
ﺃﻥ ﺩﻗﺔ "ﻓﻘﻪ ﺍﳌﻮﺍﺯﻧﺎﺕ" ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ﻻ ﻳﻬﺘﺪﻱ ﺇﻟﻴﻪ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺮﺍﺳﺦ ﻟﺪﻗﺘﻪ ﺃﻭ ﻟﺘﻌﻘﻴﺪ ﺍﻟﻮﺍﻗـﻊ .٣
ﻭﻋﺪﻡ ﺗﺒﺴﻴﻄﻪ ﻛﻤﺎ ﻫﻮ ﰲ ﻭﺍﻗﻌﻪ ﺍﻟﻌﻠﻤﻲ ،ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻫﺆﻻﺀ ﻳﻔﺘﻮﻥ ﻟﻠﻌﺎﻣﺔ ﻭﻟﻠﺠﻬﻠﺔ ﻭﻳﻮﺳﻌﻮﻥ ﺍﻟﺒﺎﻃﻞ
ﺷﱪﹰﺍ ﻓﻴﺄﺧﺬﻩ ﺍﳉﺎﻫﻞ ﺫﺭﺍﻋﺎﹰ ،ﻭﳚﻌﻞ ﻛﻼﻡ ﻫﺬﺍ ﺍﳌﻔﱵ ﺟﺴﺮﹰﺍ ﻟﻪ ﻋﻠﻰ ﺟﻬﻨﻢ ،ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻻ ﻳﻄﻠﻖ
ﻓﻴﻬﺎ ﺍﻟﻘﻮﻝ ﻟﺘﻐﲑ ﺍﻟﻈﺮﻭﻑ ﺣﲔ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﻣﻊ ﺃﻣﻮﺭ ﺩﻗﻴﻘﺔ ﰲ ﺗﻘﺪﻳﺮﻫﺎ ﻭﻣﻮﺍﺯﻧﺘﻬﺎ.
ﻭﳑﺎ ﻳﺸﻬﺪ ﻻﳓﺮﺍﻑ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﱵ ﺗﻄﻠﻖ ﻟﻠﻌﻤﻮﻡ ﻣﻦ ﺑﺎﺏ " ﺍﳌﻮﺍﺯﻧﺎﺕ" ﺇﳕﺎ ﻫﻲ ﰲ ﺃﺻـﻞ .٤
ﻭﺿﻌﻬﺎ ﻣﻦ ﻗﺒﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻛﺎﻧﺖ ﳌﻦ ﺗﻌﻴﻨﺖ ﰲ ﺣﻘﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻘﺪﻣﲔ ﻭﺃﻫﻞ ﺍﻟﻔﻨﻮﻥ ﻭﺍﻟﻌﻘﻞ
ﻭﺍﻟﻨﻈﺮ ،ﻭﱂ ﺗﻮﺿﻊ ﻟﻌﻤﻮﻡ ﺍﻟﻨﺎﺱ ﻓﻴﺄﺧﺬﻫﺎ "ﺍﻟﺮﻭﻳﺒﻀﺔ" ٤٢ﻭﻳﺰﻋﻤﻮﻥ ﺃﺎ ﳍﻢ ﻭﻫﻢ ﺃﺣﻖ ـﺎ ﻓﻴﻔﺴـﺪﻭﻥ
ﺃﻛﺜﺮ ﳑﺎ ﻳﺼﻠﺤﻮﻥ ،ﺑﻞ ﻟﻮ ﺗﺮﻛﻮﻫﺎ ﻷﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻟﻜﺎﻧﺖ ﻣﻨﻬﻢ ﻣﻨﻔﻌﺔ ﺃﻛﺜﺮ ،ﻓﺈﻥ ﺍﻟﻮﺍﻗﻊ ﻳﺸﻬﺪ ﺃﻥ ﻛـﺜﲑﹰﺍ
ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻟﻠﻤﺴﻠﻤﲔ ﲢﺼﻞ ﻋﻠﻰ ﻳﺪ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﺑﺄﻛﺜﺮ ﳑﺎ ﳛﺼﻠﻪ ﺍﻟﺰﺍﻋﻤﻮﻥ ﺇﺗﻴﺎﺎ ﺗﺪﻳﻨﺎﹰ ،ﻓـﺈﻥ ﻫـﺆﻻﺀ
ﺗﺼﺒﺢ ﻋﻨﺪﻫﻢ "ﻣﻮﺍﺯﻧﺔ ﺟﺪﻳﺪﺓ" ﻭﻫﻮ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﻟﻌﻤﻞ ﻣﺼﻠﺤﺔ ﻋﻠﻰ ﺃﻱ ﻣﺼﻠﺤﺔ ﺃﺧﺮﻯ ،ﻓﺨﻮﻑ ﺫﻫﺎﺏ
ﺍﳌﻨﺼﺐ ﺃﻭ ﺍﻟﻌﻤﻞ ﳛﻜﻢ ﻣﺎ ﻳﺄﺗﻮﻥ ﻭﻳﺬﺭﻭﻥ ،ﻓﻼ ﺍﻟﺒﺎﻃﻞ ﺗﺮﻛﻮﺍ ﻭﻻ ﻣﺼﺎﱀ ﺍﳌﺴﻠﻤﲔ ﺣﺼﻠﻮﺍ ،ﻓﻌﺎﺩ ﺍﻷﻣﺮ
ﻼ ﻻ ﺧﲑ ﻓﻴﻪ. ﺑﺎﻃ ﹰ
ﻼ ﻳﻨﺘﺸﺮ ﻭﺣﻘﹰﺎ ﻳﻜﺘﻢ ﻭﻳﺴﺘﺮ،
ﻭﺍﶈﺘﺮﺯﺍﺕ ﻭﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﻋﻠﻰ ﻓﻘﻪ "ﺍﳌﻮﺍﺯﻧﺎﺕ" ﻛﺜﲑﺓ ،ﻭﻛﻞ ﻳﻮﻡ ﻧﺸﻬﺪ ﺑﺎﻃ ﹰ
ﳝﺎﺭﺳﻪ ﺍﳌﻔﺘﻮﻥ ﺑﻪ ﺩﻭﻥ ﻓﻘﻪ ﺩﻗﻴﻖ ،ﻭﻻ ﻭﺭﻉ ﳛﻤﻴﻬﻢ ،ﻭﺁﺧﺬﻭﻥ ﺑﻪ ﻭﺍﻟﻔﻮﻥ ﺑﻼ ﺍﻫﺘﻤﺎﻡ ﻹﳝﺎﻢ ﻭﺗﻘﻮﺍﻫﻢ.
ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻈﻴﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﳌﻦ ﺍﺑﺘﻐﻰ ﺣﻔﻆ ﺩﻳﻨﻪ ﻭﻃﻠﺐ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺮﻓﻌﺔ ﻭﲢﺼﻴﻞ ﺍﻟﺘﻘﻮﻯ :ﻓﺈﻣـﺎ
ﺍﳊﻖ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﳉﻬﺎﺩ ﻟﻠﺒﺎﻃﻞ ﺃﻋﻼﻩ ﻭﺃﺭﻓﻌﻪ ﻭﺇﻣﺎ ﺍﻻﻋﺘﺰﺍﻝ ﻭﺍﳍﺠﺮﺓ ،ﻭﻫﺬﺍ ﺃﺳﻠﻢ ﻟﻠﻤﺮﺀ ﻟﺪﻳﻨﻪ
ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﻩ ،ﻭﺃﻣﺎ ﺍﻟﺰﺍﻋﻤﻮﻥ ﺃﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻟﺴﺒﺎﺣﺔ ﰲ ﺍﻟﻮﺣﻞ ﻭﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻣﺎ ﳛﻤـﻲ
ﻗﻠﻮﻢ ،ﰒ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺎﻟﺴﺒﺎﺣﺔ ﺑﻞ ﺗﻀﻠﻌﻮﺍ ﻣﻨﻪ ﺷﺒﻌﹰﺎ ﻭﺭﻳﹰﺎ ﻓﺎﷲ ﺑﺼﲑ ﺑﺎﻟﻘﻠﻮﺏ ﻭﺧﻄﺮﺍﺎ ،ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﻦ
ﺍﺗﻘﻰ.
ﺏ ﻓِﻴﻬﺎ ﺍﻟﺼـﺎ ِﺩﻕ، ﻕ ﻓِﻴﻬﺎ ﺍﹾﻟﻜﹶﺎ ِﺫﺏ ،ﻭﻳ ﹶﻜ ﱠﺬ ﺼ ﺪ ﺕ ﻳ ﺕ ﺧﺪﺍﻋﺎ ﺱ ﺳﻨﻮﺍ - ٤٢ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ - -ﻗﹶﺎ ﹶﻝ » :ﺳﻴ ﹾﺄﺗِﻲ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ
ﻀ ﹸﺔ ﻗﹶﺎ ﹶﻝ» :ﺍﻟ ﺮ ﺟ ﹸﻞ ﺍﻟﺘﺎِﻓ ﻪ ﻳﻨ ِﻄ ﻖ ﻓِﻲ ﹶﺃﻣـ ِﺮ
ﻀ ﹸﺔ« ﻗِﻴ ﹶﻞ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭﻣﺎ ﺍﻟ ﺮ ﻭﻳِﺒ
ﺨ ﻮ ﹸﻥ ﻓِﻴﻬﺎ ﺍﹾﻟﹶﺄ ِﻣﲔ ،ﻭﺗﻨ ِﻄ ﻖ ﻓِﻴﻬﺎ ﺍﻟ ﺮ ﻭﻳِﺒ
ﻭﻳ ﺆﺗ ﻤ ﻦ ﻓِﻴﻬﺎ ﺍﹾﻟﺨﺎِﺋﻦ ،ﻭﻳ
ﺍﹾﻟﻌﺎ ﻣ ِﺔ«ﺍﳌﻔﺼﻞ ﰲ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻭﻋﻼﻣﺎﺎ )ﺹ (٣٤ :ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺸﻬﲑ ﺑﺎﻟﻐﻴﻼﻧﻴﺎﺕ ﻷﰊ ﺑﻜﺮ ﺍﻟﺸﺎﻓﻌﻲ ) (٣٣١) (٣٢٣ /١ﻭﺍﳌﺴﺘﺪﺭﻙ
ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ ) (٨٤٣٩) (٥١٢ /٤ﺻﺤﻴﺢ
٣٥
ﻛﻞ ﻫﺬﺍ ﻳﻘﻊ ﺣﲔ ﺗﻜﻮﻥ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺧﲑ ﻭﺷﺮ ﻳﺸﺘﺒﻪ ﺃﻣﺮﳘﺎ ﻟﺪﻗﺔ ﻣﻘﺎﺭﺑﺘﻬﻤﺎ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻨﻈﺮ ،ﻭﻟﻜـﻦ
ﻭﺍﻗﻌﻨﺎ ﻳﺸﻬﺪ ﺃﻥ ﺍﻟﻘﻮﻡ -ﻣﻔﺘﲔ ﻭﺃﺗﺒﺎﻉ -ﲡﺮﺅﻭﺍ ﻋﻠﻰ ﺍﳊﺮﻣﺎﺕ ﺍﻟﺼﺮﳛﺔ ﺑﻨﺼﻮﺻﻬﺎ ،ﻓﺎﻟﺮﺑﺎ ﻭﺍﳋﻤﺮ ﻭﻗﻮﻝ
ﺍﻟﺒﺎﻃﻞ ﻭﻟﺒﺲ ﺍﻹﰒ ﻛﻞ ﻫﺬﺍ ﺻﺎﺭ ﳛﻞ ﺑﺸﺒﻪ ﻭﺍﻫﻴﺔ ﲢﺖ ﺑﺎﺏ ﺍﻟﺘﻴﺴﲑ ﻭﻭﺟﻮﺩ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻬﺎ ،ﻭﺍﳌﻘـﺪﻡ
ﻣﻦ ﺍﳌﻔﺘﲔ ﻣﻦ ﻳﺒﻴﺢ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻩ ﻭﻳﻮﺳﻊ ﻟﻠﻨﺎﺱ ﺷﻬﻮﺍﻢ ﻭﺃﻫﻮﺍﺀﻫﻢ ،ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ.
ﻭﺬﺍ ﻳﻌﻠﻢ ﺃﻥ ﺃﻋﻈﻢ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻓﻘﻪ :ﺃﻥ ﺍﻟﺒﺎﻃﻞ ﺇﻣﺎ ﺃﻥ ﳚﺎﻫﺪ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻌﺘﺰﻝ ،ﻭﺍﳊـﻖ ﺃﻥ
ﺍﻟﺒﺎﻃﻞ ﻻ ﻳﺮﺿﻰ ﺑﻌﺰﻟﺘﻚ ،ﻷﻥ ﺇﻣﺎﻣﻪ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻗﺪ ﻭﻃﻦ ﻧﻔﺴﻪ ﺃﻥ ﻳﻬﻠﻚ ﺍﺑﻦ ﺁﺩﻡ ﺑﺎﳌﻌﺎﺻﻲ ﺑﺘﺰﻳﻴﻨﻬﺎ
ﺴﺘﻘِﻴ ﻢ ) (١٦ﹸﺛ ﻢ ﻟﹶﺂِﺗﻴﻨ ﻬ ﻢ ِﻣ ﻦ ﺑﻴ ِﻦ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻭﻣِـ ﻦ
ﻚ ﺍﹾﻟ ﻤ
ﺻﺮﺍ ﹶﻃ
ﻛﻤﺎ ﻗﺎﻝ} :ﻗﹶﺎ ﹶﻝ ﹶﻓِﺒﻤﺎ ﹶﺃ ﹾﻏ ﻮﻳﺘﻨِﻲ ﹶﻟﹶﺄ ﹾﻗ ﻌ ﺪ ﱠﻥ ﹶﻟ ﻬ ﻢ ِ
ﺠ ﺪ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﺷﺎ ِﻛﺮِﻳ ﻦ )] {(١٧ﺍﻷﻋﺮﺍﻑ [١٧ ،١٦ :ﺑـﻞ ﺧ ﹾﻠ ِﻔ ِﻬ ﻢ ﻭ ﻋ ﻦ ﹶﺃﻳﻤﺎِﻧ ِﻬ ﻢ ﻭ ﻋ ﻦ ﺷﻤﺎِﺋِﻠ ِﻬ ﻢ ﻭﻟﹶﺎ ﺗ ِ
ﺖ ﻋﻠﹶـ ﻲ
ﻚ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﻛ ﺮ ﻣ ﺳﻴﺸﺪ ﻋﻠﻰ ﺃﺫﻗﺎﻢ ﺣﺒﺎ ﹰﻻ ﺛﻘﺎ ﹰﻻ ﻟﻴﺠﺮﻫﻢ ﺇﱃ ﺍﻟﺒﺎﻃﻞ ﻛﻤﺎ ﻗﺎﻝ} :ﻗﹶﺎﻝﹶ ﹶﺃ ﺭﹶﺃﻳﺘ
ﹶﻟِﺌ ﻦ ﹶﺃ ﺧ ﺮﺗ ِﻦ ِﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﻟﹶﺄ ﺣﺘِﻨ ﹶﻜ ﻦ ﹸﺫ ﺭﻳﺘ ﻪ ِﺇﻟﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ { ]ﺍﻹﺳﺮﺍﺀ ٤٣[٦٢ :ﻭﺍﻟﺒﺎﻃﻞ ﺇﻥ ﱂ ﺗﺸﻐﻠﻪ ﺑﺎﳉﻬﺎﺩ
ﺷﻐﻠﻚ "ﺑﺼﻮﺗﻪ ﻭ ﺭ ِﺟﻠِﻪ ﻭﺧﻴﻠﻪ" ،ﻭﻟﺬﻟﻚ ﻣﻦ ﺃﻋﻈﻢ ﻃﺮﻕ ﺍﺗﻘﺎﺀ ﺍﻟﺒﺎﻃﻞ ﻫﻮ ﳎﺎﻫﺪﺗﻪ.
ﻭﰲ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻳﻌﺪ ﺍﻋﺘﺰﺍﻝ ﺍﻟﻨﺎﺱ ﺣﱴ ﻻ ﺗﺆﺫﻳﻬﻢ ﻭﻳﺆﺫﻭﻧﻚ ﺿﺮﺑﹰﺎ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ،ﻷﻥ ﺟﻨـﺪ ﺍﻟﺸـﻴﻄﺎﻥ
ﺃﻟﺰﻣﻮﺍ ﺍﻟﻨﺎﺱ ﺑﻜﻞ ﻗﺎﻧﻮﻥ ،ﻭﻻﺣﻘﻮﻫﻢ ﺣﱴ ﺇﻢ ﻳﺪﺧﻠﻮﻥ ﻣﻌﻬﻢ ﰲ ﺃﺯﻭﺍﺟﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ }ﻭﺍ ﺳﺘ ﹾﻔ ِﺰ ﺯ ﻣـ ِﻦ
ﻚ ﻭﺷﺎ ِﺭ ﹾﻛ ﻬ ﻢ ﻓِﻲ ﺍﻟﹾﹶﺄ ﻣﻮﺍ ِﻝ ﻭﺍﹾﻟﹶﺄ ﻭﻟﹶﺎ ِﺩ ﻭ ِﻋ ﺪ ﻫ ﻢ ﻭﻣـﺎ
ﻚ ﻭ ﺭ ِﺟِﻠ
ﺨﻴِﻠ
ﺐ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺑ
ﻚ ﻭﹶﺃ ﺟِﻠ
ﺼ ﻮِﺗ
ﺖ ِﻣﻨ ﻬ ﻢ ِﺑ ﺍ ﺳﺘ ﹶﻄ ﻌ
ﺸﻴﻄﹶﺎ ﹸﻥ ِﺇﻟﱠﺎ ﹸﻏﺮﻭﺭﺍ{ ]ﺍﻹﺳﺮﺍﺀ [٦٤ :ﻓﺎﳉﻬﺎﺩ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻷﻗﻮﻡ ﻟﺘﺤﻘﻴﻖ ﺳﻌﺎﺩﺓ ﺍﻟـﺪﻧﻴﺎ ﻭﻧﻌـﻴﻢ ﻳ ِﻌ ﺪ ﻫ ﻢ ﺍﻟ
ﺍﻵﺧﺮﺓ.
ﻭﺃﻣﺎ ﺃﺟﺮ ﺍﳉﻬﺎﺩ ﻓﻬﻮ ﰲ ﺃﺑﻮﺍﺏ ﺃﺧﺮﻯ ﻣﺬﻛﻮﺭﺓ ﰲ ﺃﺑﻮﺍﺎ ،ﻭﺃﻣﺎ ﺗﺮﻙ ﺍﻟﺸﺮ ﻭﺍﻹﺳﺎﺀﺓ ﻟﻠﻨﺎﺱ ﻓﻬﻲ ﻣـﻦ
ﷲ » :ﻟﹶﺎ ﺗﺤﺎ ﺳﺪﻭﺍ، ﺃﻋﻈﻢ ﺍﻷﻋﻤﺎﻝ ﳌﻦ ﻋﺠﺰ ﺍﻟﺼﺎﳊﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ِﺇ ﺧﻮﺍﻧـﺎ
ﻀ ﹸﻜ ﻢ ﻋﻠﹶﻰ ﺑﻴ ِﻊ ﺑ ﻌﺾٍ ،ﻭﻛﹸﻮﻧﻮﺍ ِﻋﺒـﺎ ﺩ ﺍ ِ ﻭﻟﹶﺎ ﺗﻨﺎ ﺟﺸﻮﺍ ،ﻭﻟﹶﺎ ﺗﺒﺎ ﹶﻏﻀﻮﺍ ،ﻭﻟﹶﺎ ﺗﺪﺍﺑﺮﻭﺍ ،ﻭﻟﹶﺎ ﻳِﺒ ﻊ ﺑ ﻌ
ﺕ
ﺙ ﻣـﺮﺍ ٍ ﺻ ﺪ ِﺭ ِﻩ ﹶﺛﻠﹶﺎ ﹶ
ﺸ ﲑ ِﺇﻟﹶﻰ
ﺤ ِﻘ ﺮ ﻩ ﺍﻟﺘ ﹾﻘﻮﻯ ﻫﺎ ﻫﻨﺎ« ﻭﻳ ِ
ﺨ ﹸﺬﹸﻟﻪ ،ﻭﻟﹶﺎ ﻳ
ﺴِﻠﻢِ ،ﻟﹶﺎ ﻳ ﹾﻈِﻠ ﻤ ﻪ ﻭﻟﹶﺎ ﻳ
ﺴِﻠ ﻢ ﹶﺃﺧﻮ ﺍﹾﻟ ﻤ
ﺍﹾﻟ ﻤ
ﺴِﻠ ِﻢ ﺣـﺮﺍﻡ ،ﺩﻣـﻪ ،ﻭﻣﺎﻟﹸـﻪ، ﺴِﻠ ِﻢ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ
ﺴِﻠﻢ ،ﹸﻛ ﱡﻞ ﺍﹾﻟ ﻤ
ﺤ ِﻘ ﺮ ﹶﺃﺧﺎ ﻩ ﺍﹾﻟ ﻤ
ﺸ ﺮ ﹶﺃ ﹾﻥ ﻳ
ﺉ ِﻣ ﻦ ﺍﻟ
ﺐ ﺍ ﻣ ِﺮ ٍ
ﺴ ِ
ﺤ»ِﺑ
ﺿ ﻪ« .٤٤ﻭﻟﻌﻈﻤﺔ ﺣﺮﻣﺔ ﺍﳌﺆﻣﻦ ﻋﻨﺪ ﺍﷲ ﻓﺈﻥ ﺍﻟﻨﱯ ﺫﻛﺮ ﺫﻟﻚ ﰲ ﺁﺧﺮ ﻣﺎ ﺃﻭﺻﻰ ﺑﻪ ﺃﻣﺘﻪ ،ﰲ ﻳﻮﻡ ﻭ ِﻋ ﺮ
ﻀ ﹸﻞ ﻓِﻲ ﻧ ﹾﻔﺴِﻲ ِﻣ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ،-ﺣ ﻤﻴ ﺪﺍﳊﺞ ﺍﻷﻛﱪ ،ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ﺮﺓﹶ ،ﻭ ﺭ ﺟ ﹲﻞ -ﹶﺃ ﹾﻓ
ﻱ
ﺤﺮِ ،ﻗﹶﺎ ﹶﻝ» :ﹶﺃﺗـ ﺪﺭﻭ ﹶﻥ ﹶﺃ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﺧ ﹶﻄﺒﻨﺎ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮ ﻡ ﺍﻟﻨ
ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤﻦِ ،ﻋ ﻦ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ﺮ ﹶﺓ ﺭ ِ
ﺏ ﺍﻟ ﹶﻜ ِﺮ ِﱘ ﻣﺘﻮﺍﻗِﺤﹰﺎ :ﹶﺃ ﹶﻻ ﺗﺮﻯ ﺇﻟﹶﻰ ﻫﺬﺍ ﺍﱠﻟﺬِﻱ ﺷ ﺮ ﹾﻓﺘ ﻪ ﻭ ﹶﻛ ﺮ ﻣﺘ ﻪ ﻋﹶﻠ ﻲ ﹶﻓِﺈ ﹾﻥ ﹶﺃ ﺧ ﺮﺗﻨِﻲ ﻭﹶﺃ ﻧ ﹶﻈ ﺮﺗﻨِﻲ ِﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎﻣـﺔُِ ،ﻷﺿِـﱠﻠ ﻦ ﺲ ﻟِﻠ ﺮ - ٤٣ﻭﻗﹶﺎ ﹶﻝ ِﺇﺑﻠِﻴ
ﻼ ِﻣﻨ ﻬ ﻢ.ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ ،٢٠٩٢ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ( ﹸﺫ ﺭﻳﺘﻪ ،ﻭ ُﻷ ﺳﻴ ِﻄ ﺮ ﱠﻥ ﻋﹶﻠﻴ ِﻬﻢ ،ﻭ َﻷ ﺣﺘ ِﻮﻳﻨ ﻬ ﻢ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ
- ٤٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ )] (٢٥٦٤) - ٣٢ (١٩٨٦ /٤ﺵ )ﻭﻻ ﳜﺬﻟﻪ( ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳋﺬﻝ ﺗﺮﻙ ﺍﻹﻋﺎﻧﺔ ﻭﺍﻟﻨﺼﺮ ﻭﻣﻌﻨﺎﻩ ﺇﺫﺍ ﺍﺳﺘﻌﺎﻥ ﺑـﻪ ﰲ
ﺩﻓﻊ ﻇﺎﱂ ﻭﳓﻮﻩ ﻟﺰﻣﻪ ﺇﻋﺎﻧﺘﻪ ﺇﺫﺍ ﺃﻣﻜﻨﻪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻋﺬﺭ ﺷﺮﻋﻲ )ﻭﻻ ﳛﻘﺮﻩ( ﺃﻱ ﻻ ﳛﺘﻘﺮﻩ ﻓﻼ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻭﻻ ﻳﺴﺘﺼﻐﺮﻩ ﻭﻳﺴﺘﻘﻠﻪ )ﺍﻟﺘﻘﻮﻯ
ﻫﻬﻨﺎ( ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﲢﺼﻞ ﺎ ﺍﻟﺘﻘﻮﻯ ﻭﺇﳕﺎ ﲢﺼﻞ ﲟﺎ ﻳﻘﻊ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﻋﻈﻤﺔ ﺍﷲ ﻭﺧﺸﻴﺘﻪ ﻭﻣﺮﺍﻗﺒﺘﻪ[
٣٦
ﺲ ﻳـ ﻮ ﻡ
ﺴﻤﻴ ِﻪ ِﺑ ﻐﻴ ِﺮ ﺍ ﺳ ِﻤﻪِ ،ﻗﹶﺎ ﹶﻝ» :ﹶﺃﻟﹶـﻴ
ﺖ ﺣﺘﻰ ﹶﻇﻨﻨﺎ ﹶﺃﻧ ﻪ ﺳﻴ ﺴ ﹶﻜ
ﻳ ﻮ ٍﻡ ﻫﺬﹶﺍ؟«،ﹸﻗ ﹾﻠﻨﺎ :ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻋﹶﻠﻢ ،ﹶﻓ
ﺖ ﺣﺘﻰ ﹶﻇﻨﻨﺎ ﹶﺃﻧ ﻪ ﺳﻴﺴـﻤﻴ ِﻪ
ﺴ ﹶﻜ ﻱ ﺷ ﻬ ٍﺮ ﻫﺬﹶﺍ؟«،ﹸﻗ ﹾﻠﻨﺎ :ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻋﹶﻠﻢ ،ﹶﻓ ﺤﺮِ؟« ﹸﻗ ﹾﻠﻨﺎ :ﺑﻠﹶﻰ ،ﻗﹶﺎ ﹶﻝ» :ﹶﺃ ﺍﻟﻨ
ﻱ ﺑﹶﻠ ٍﺪ ﻫﺬﹶﺍ؟« ﹸﻗ ﹾﻠﻨﺎ :ﺍﻟﻠﱠـ ﻪ ﻭ ﺭﺳـﻮﹸﻟ ﻪ ﹶﺃ ﻋﻠﹶـﻢ، ﺠﺔِ؟«،ﹸﻗ ﹾﻠﻨﺎ :ﺑﻠﹶﻰ ،ﻗﹶﺎ ﹶﻝ »ﹶﺃ ﳊ ﺲ ﺫﹸﻭ ﺍ ﹶ ِﺑ ﻐﻴ ِﺮ ﺍ ﺳ ِﻤﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ »ﹶﺃﹶﻟﻴ
ﳊﺮﺍﻡِ؟« ﹸﻗ ﹾﻠﻨﺎ :ﺑﻠﹶـﻰ ،ﻗﹶـﺎ ﹶﻝ» :ﻓﹶـِﺈ ﱠﻥ ﺖ ﺑِﺎﹾﻟﺒ ﹾﻠ ﺪ ِﺓ ﺍ ﹶ
ﺴ ﺴﻤﻴ ِﻪ ِﺑ ﻐﻴ ِﺮ ﺍ ﺳ ِﻤﻪِ ،ﻗﹶﺎ ﹶﻝ »ﹶﺃﹶﻟﻴ
ﺖ ﺣﺘﻰ ﹶﻇﻨﻨﺎ ﹶﺃﻧ ﻪ ﺳﻴ ﺴ ﹶﻜ ﹶﻓ
ﺤ ﺮ ﻣ ِﺔ ﻳ ﻮ ِﻣ ﹸﻜ ﻢ ﻫﺬﹶﺍ ،ﻓِﻲ ﺷ ﻬ ِﺮ ﹸﻛ ﻢ ﻫﺬﹶﺍ ،ﻓِﻲ ﺑﹶﻠ ِﺪ ﹸﻛ ﻢ ﻫﺬﹶﺍِ ،ﺇﻟﹶـﻰ ﻳـ ﻮ ِﻡ ِﺩﻣﺎ َﺀ ﹸﻛ ﻢ ﻭﹶﺃ ﻣﻮﺍﹶﻟ ﹸﻜ ﻢ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺣﺮﺍﻡ ،ﹶﻛ
ﺏ ﻣﺒﻠﱠـ ٍﻎﺗ ﹾﻠ ﹶﻘ ﻮ ﹶﻥ ﺭﺑ ﹸﻜﻢ ،ﹶﺃﻟﹶﺎ ﻫ ﹾﻞ ﺑﱠﻠ ﻐﺖ؟«،ﻗﹶﺎﻟﹸﻮﺍ :ﻧ ﻌﻢ ،ﻗﹶﺎ ﹶﻝ» :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﺷ ﻬﺪ ،ﹶﻓ ﹾﻠﻴﺒﻠﱢ ِﻎ ﺍﻟﺸﺎ ِﻫ ﺪ ﺍﻟﻐﺎِﺋﺐ ،ﻓﹶـ ﺮ
ﺾ« ،٤٥ﻭﻗﺪ ﺃﻭﺻﻰ ﺍﻟﻨﱯ ﰲ ﺏ ﺑ ﻌ ٍ
ﻀ ﹸﻜ ﻢ ِﺭﻗﹶﺎ
ﺏ ﺑ ﻌ
ﻀ ِﺮ
ﹶﺃ ﻭﻋﻰ ِﻣ ﻦ ﺳﺎ ِﻣﻊٍ ،ﹶﻓﻠﹶﺎ ﺗ ﺮ ِﺟﻌﻮﺍ ﺑ ﻌ ِﺪﻱ ﹸﻛﻔﱠﺎﺭﺍ ،ﻳ
ﺃﺣﺎﺩﻳﺚ ﺗﺮﻙ ﺇﻳﺬﺍﺀ ﺍﳌﺴﻠﻤﲔ ﳌﻦ ﻋﺠﺰ ﻋﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻓﺈﻥ ﺫﻟﻚ ﺻﺪﻗﺔ.
ﰒ ﺗﺄﻣﻞ ﻧﻮﺭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺑﻴﺎﻥ ﺍﳌﻘﺎﺑﻠﺔ ﺑﲔ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﺍﻷﻋﻤﺎﻝ ﺇﳚﺎﺑﹰﺎ ﻭﺑﲔ ﺃﻋﻈﻢ ﺍﻷﻋﻤﺎﻝ ﺳـﻠﺒﺎﹰ،
ﻭﺑﲔ ﺇﻳﺬﺍﺀ ﺍﷲ ﺃﻋﺪﺍ َﺀ ﺍﷲ ﺑﺎﳉﻬﺎﺩ ﻭﺗﺮﻙ ﺇﻳﺬﺍ ِﺀ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻌﺰﻟﺔ ﻧﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﳜﺮﺝ ﺇﻻ ﻣﻦ ﻓـﻢ
ﺏ ﻭﻟﹶﺎ ﺍﹾﻟِﺈﳝﺎ ﹸﻥ ﻭﹶﻟ ِﻜ ﻦﺖ ﺗ ﺪﺭِﻱ ﻣﺎ ﺍﹾﻟ ِﻜﺘﺎ
ﻚ ﺭﻭﺣﺎ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮﻧﺎ ﻣﺎ ﹸﻛﻨ ﻚ ﹶﺃ ﻭ ﺣﻴﻨﺎ ِﺇﹶﻟﻴ
ﻧﱯ ﻣﻬﺪﻱ ﻣﺴﺪﺩ } ﻭ ﹶﻛ ﹶﺬِﻟ
ﻁ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﹶﻟ ﻪ
ﺻﺮﺍ ِ ﺴﺘﻘِﻴ ٍﻢ )ِ (٥٢ ﻁ ﻣ ﺻﺮﺍ ٍ
ﻚ ﹶﻟﺘ ﻬﺪِﻱ ِﺇﻟﹶﻰ ِ ﺟ ﻌ ﹾﻠﻨﺎ ﻩ ﻧﻮﺭﺍ ﻧ ﻬﺪِﻱ ِﺑ ِﻪ ﻣ ﻦ ﻧﺸﺎ ُﺀ ِﻣ ﻦ ِﻋﺒﺎ ِﺩﻧﺎ ﻭِﺇﻧ
ﺼ ﲑ ﺍﹾﻟﹸﺄﻣﻮ ﺭ )] {(٥٣ﺍﻟﺸﻮﺭﻯ.[٥٣ ،٥٢ : ﺽ ﹶﺃﻟﹶﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺗ ِ ﺕ ﻭﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِﺴﻤﺎﻭﺍ ِ ﻣﺎ ﻓِﻲ ﺍﻟ
ﷲ ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ» :ﻣِـ ﻦ ﺧﻴـ ِﺮ ﻭﻗﺪ ﻭﺭﺩ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻟﻔﺎﻅ ﻣﻨﻬﺎ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻚ ِﻋﻨﺎ ﹶﻥ ﹶﻓﺮِ ﺳ ِﻪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِ ،ﻳ ِﻄ ﲑ ﻋﻠﹶﻰ ﻣﺘِﻨﻪِ ،ﹸﻛﱠﻠﻤﺎ ﺳ ِﻤ ﻊ ﻫﻴ ﻌﺔﹰ ،ﹶﺃ ﻭ ﹶﻓ ﺰ ﻋ ﹰﺔ ﺴ ﺱ ﹶﻟ ﻬﻢ ،ﺭ ﺟ ﹲﻞ ﻣ ﻤ ِ ﺵ ﺍﻟﻨﺎ ِ ﻣﻌﺎ ِ
ﺸ ﻌﻒِ ،ﹶﺃ ﻭ ﺑﻄﹾـ ِﻦ ﺱ ﺷ ﻌﻔﹶ ٍﺔ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﻟ
ﺕ ﻣﻈﹶﺎﻧﻪ ،ﹶﺃ ﻭ ﺭ ﺟ ﹲﻞ ﻓِﻲ ﹸﻏﻨﻴ ﻤ ٍﺔ ﻓِﻲ ﺭﺍ ِ
ﻃﹶﺎ ﺭ ﻋﹶﻠﻴﻪِ ،ﻳﺒﺘﻐِﻲ ﺍﹾﻟ ﹶﻘﺘ ﹶﻞ ﻭﺍﹾﻟ ﻤ ﻮ
ﺱ ِﺇﻟﱠﺎ ﻓِﻲ ﺲ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﺼﻠﹶﺎﺓﹶ ،ﻭﻳ ﺆﺗِﻲ ﺍﻟ ﺰﻛﹶﺎﺓﹶ ،ﻭﻳ ﻌﺒ ﺪ ﺭﺑ ﻪ ﺣﺘﻰ ﻳﺎِﺗﻴ ﻪ ﺍﹾﻟﻴ ِﻘﲔ ،ﹶﻟﻴ ﻭﺍ ٍﺩ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ﻭ ِﺩﻳﺔِ ،ﻳﻘِﻴ ﻢ ﺍﻟ
ﺧﻴ ٍﺮ«.٤٦
ﺱ ﺧﻴ ﺮ ﻣﻨ ِﺰﹶﻟ ﹰﺔ ِﻋﻨ ﺪ ﺍﻟﱠﻠﻪِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ » :ﺭ ﺟ ﹲﻞ ﻋﻠﹶـﻰ ﻱ ﺍﻟﻨﺎ ِ ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ :ﹶﺃ ﺸ ٍﺮ ﺳﹶﺄﹶﻟ ﻭ ﻋ ﻦ ﻣﺠﺎ ِﻫ ٍﺪ ،ﹶﺃ ﱠﻥ ﹸﺃ ﻡ ﻣﺒ
ﺼﻠﹶﺎ ﹶﺓ ﻭﻳ ﺆﺗِﻲ ﺣ ﻖ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﻣﺎِﻟ ِﻪ ،ﻭ ﻫ ﻮ ﻓِﻲ ﹶﻏﻨِﻴ ﻤ ٍﺔ ﻟﹶـ ﻪ ﻒ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻭﻳﺨِﻴﻔﹸﻮﻧ ﻪ ،ﻭ ﺭ ﺟ ﹲﻞ ﻳﻘِﻴ ﻢ ﺍﻟ
ﻣﺘِ ﻦ ﹶﻓ ﺮ ِﺳ ِﻪ ﻳﺨِﻴ
٤٧
ﺤﺠﺎ ِﺯ«
ﻭﹶﺃﺷﺎ ﺭ ِﺑﻴ ِﺪ ِﻩ ِﺇﻟﹶﻰ ﺍﹾﻟ ِ
- ٤٥ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ- ٦٩٥ - ١٧٤١(٢٥٣ :ﺻﺤﻴﺢ ﻣﺴﻠﻢ )] (١٦٧٩) ٣٠، ٢٩ (١٣٠٥ /٣ﺵ
)ﺃﻟﻴﺲ ﺫﻭ ﺍﳊﺠﺔ( ﺫﻭ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ﻟﻴﺲ ﻭﺧﱪﻫﺎ ﳏﺬﻭﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺃﻟﻴﺲ ﺫﻭ ﺍﳊﺠﺔ ﻫﺬﺍ ﺍﻟﺸﻬﺮ) .ﻛﻔﺎﺭﺍ( ﺗﻔﻌﻠﻮﻥ ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﻜﻔﺎﺭ
ﰲ ﺿﺮﺏ ﺭﻗﺎﺏ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻳﻜﻔﺮ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﻓﻴﺴﺘﺒﻴﺢ ﻗﺘﻠﻪ[
- ٤٦ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٨٨٩)(٦٩٧ :
]ﺵ )ﻣﻌﺎﺵ ﺍﻟﻨﺎﺱ( ﺍﳌﻌﺎﺵ ﻫﻮ ﺍﻟﻌﻴﺶ ﻭﻫﻮ ﺍﳊﻴﺎﺓ ﻭﺗﻘﺪﻳﺮﻩ ﻭﺍﷲ ﺃﻋﻠﻢ ﻣﻦ ﺧﲑ ﺃﺣﻮﺍﻝ ﻋﻴﺸﻬﻢ ﺭﺟﻞ ﳑﺴﻚ )ﳑﺴﻚ ﻋﻨـﺎﻥ ﻓﺮﺳـﻪ( ﺃﻱ
ﻣﺘﺄﻫﺐ ﻭﻣﻨﺘﻈﺮ ﻭﻭﺍﻗﻒ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ )ﻳﻄﲑ ﻋﻠﻰ ﻣﺘﻨﻪ( ﺃﻱ ﻳﺴﺮﻉ ﺟﺪﺍ ﻋﻠﻰ ﻇﻬﺮﻩ ﺣﱴ ﻛﺄﻧﻪ ﻳﻄﲑ )ﻫﻴﻌﺔ( ﺍﻟﺼﻮﺕ ﻋﻨﺪ
ﺣﻀﻮﺭ ﺍﻟﻌﺪﻭ )ﺃﻭ ﻓﺰﻋﺔ( ﺍﻟﻨﻬﻮﺽ ﺇﱃ ﺍﻟﻌﺪﻭ )ﻳﺒﺘﻐﻲ ﺍﻟﻘﺘﻞ ﻭﺍﳌﻮﺕ ﻣﻈﺎﻧﻪ( ﻳﻌﲏ ﻳﻄﻠﺒﻪ ﻣﻦ ﻣﻮﺍﻃﻨﻪ ﺍﻟﱵ ﻳﺮﺟﻰ ﻓﻴﻬﺎ ﻟﺸﺪﺓ ﺭﻏﺒﺘﻪ ﰲ ﺍﻟﺸﻬﺎﺩﺓ
)ﻏﻨﻴﻤﺔ( ﺗﺼﻐﲑ ﻏﻨﻢ ﺃﻱ ﻗﻄﻌﺔ ﻣﻨﻬﺎ )ﺷﻌﻔﺔ( ﺃﻋﻠﻰ ﺍﳉﺒﻞ[
- ٤٧ﻣﺴﻨﺪ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ) ( ٢٢٠٠)(٩٥ /٥ﺻﺤﻴﺢ
٣٧
ﺱ ﻓِﻴﻬﺎ ﺭ ﺟ ﹲﻞ
ﷲ ِﻓﺘﻨﺔﹰ ،ﹶﻓﻘﹶﺎ ﹶﻝ » :ﺧﻴ ﺮ ﹸﻛ ﻢ ﻓِﻴﻬﺎ ،ﻭ ﺧﻴ ﺮ ﺍﻟﻨﺎ ِ ﺖ :ﹶﺫ ﹶﻛ ﺮ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻚ ﺍﹾﻟﺒ ﻬ ِﺰﻳﺔِ ،ﻗﹶﺎﹶﻟ ﻭ ﻋ ﻦ ﹸﺃ ﻡ ﻣﺎِﻟ ٍ
٤٨
ﻒ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻭﻳﺨِﻴﻔﹸﻮﻧ ﻪ«
ﺱ ﹶﻓ ﺮ ِﺳ ِﻪ ﻳﺨِﻴ
ﻣ ﻌﺘ ِﺰ ﹲﻝ ﻓِﻲ ﻣﺎِﻟ ِﻪ ﻳ ﻌﺒ ﺪ ﺍﷲَ ،ﻭﻳ ﻌﻄِﻲ ﺣ ﱠﻘﻪ ،ﻭ ﺭ ﺟ ﹲﻞ ﹶﺃ ﺧ ﹶﺬ ِﺑ ﺮﹾﺃ ِ
ﺱ ﹶﻓ ﺮﺳِـ ِﻪ
ﺱ ﻓِﻲ ﺍﹾﻟ ِﻔﺘ ِﻦ ﺭ ﺟ ﹲﻞ ﹶﺃ ﺧ ﹶﺬ ِﺑ ﺮﹾﺃ ِ
ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻃﹶﺎ ﻭﺱٍ ،ﻋ ﻦ ﹶﺃﺑِﻴﻪِ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﺧﻴ ﺮ ﺍﻟﻨﺎ ِ
٤٩
ﻒ ﺍﹾﻟ ﻌ ﺪ ﻭ ﻭﻳﺨِﻴﻔﹸﻮﻧﻪ ،ﻭ ﺭ ﺟ ﹲﻞ ﻣ ﻌﺘ ِﺰ ﹲﻝ ﻳ ﺆﺩﻱ ﺣ ﻖ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴ ِﻪ«
ﻳﺨِﻴ
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻀﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻟﻠﻤﺆﻣﻦ ﺍﺎﻫﺪ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ،ﻭﺃﻧﻪ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ؛ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ
ﺭﲪﻪ ﺍﷲ . . . " :ﻭﻛﺄﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﺆﻣﻦ ﻣﻦ ﻗﺎﻡ ﲟﺎ ﺗﻌﻴﻦ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ،ﰒ ﺣﺼﻞ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ،ﻭﻟﻴﺲ
ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭﺃﳘﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ ،ﻭﺣﻴﻨﺌ ٍﺬ ﻓﻴﻈﻬﺮ ﻓﻀﻞ ﺍﺎﻫﺪ ؛ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺑـﺬﻝ
ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﷲ ﺗﻌﺎﱃ ؛ ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﻔﻊ ﺍﳌﺘﻌﺪﻱ ." . . .ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻓﻀﻞ ﺍﳉﻬﺎﺩ ﻣـﻊ ﺍﻹِﳝـﺎﻥ،
ﻭﺃﻥ ﺛﻮﺍﺏ ﺫﻟﻚ ﺍﳉﻨﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ .
ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ﻣﺆﻣﻦ ﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ،ﻭﻳﻠﻴﻪ ﰲ ﺍﻟﻔﻀﻴﻠﺔ ﻣﺆﻣﻦ ﰲ
ﺷﻌﺐ ﻣﻦ ﺍﻟﺸﻌﺎﺏ ﻳﺘﻘﻲ ﺍﷲ ﻭﻳﺪﻉ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﺮﻩ ؛ ﻷﻥ ﺍﻟﺬﻱ ﳜﺎﻟﻂ ﺍﻟﻨﺎﺱ-ﰲ ﺍﻟﻐﺎﻟﺐ -ﻻ ﻳﺴﻠﻢ ﻣﻦ
ﺍﺭﺗﻜﺎﺏ ﺍﻵﺛﺎﻡ .
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ " :ﻭﺃﺟﺎﺏ ﺍﳉﻤﻬﻮﺭ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺄﻧﻪ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻻﻋﺘﺰﺍﻝ ﰲ ﺯﻣﻦ
ﺍﻟﻔﱳ ،ﻭﺍﳊﺮﻭﺏ ،ﺃﻭ ﻫﻮ ﻓﻴﻤﻦ ﻻ ﻳﺴﻠﻢ ﺍﻟﻨﺎﺱ ﻣﻨﻪ ،ﻭﻻ ﻳﺼﱪ ﻋﻠﻴﻬﻢ ،ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻣـﻦ ﺍﳋﺼـﻮﺹ،
ﻭﻛﺎﻧﺖ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ،ﻭﲨﺎﻫﲑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ،ﻭﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺍﻟﺰﻫﺎﺩ ﳐـﺘﻠﻄﲔ
ﻓﻴﺤﺼﻠﻮﻥ ﻣﻨﺎﻓﻊ ﺍﻻﺧﺘﻼﻁ :ﻛﺸﻬﻮﺩ ﺍﳉﻤﻌﺔ ،ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﺍﳉﻨﺎﺋﺰ ،ﻭﻋﻴﺎﺩﺓ ﺍﳌﺮﺿﻰ ،ﻭﺣﻠـﻖ ﺍﻟـﺬﻛﺮ،
ﻭﻏﲑ ﺫﻟﻚ " . . .
ﺇﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺆﻛﺪ ﻋﻠﻰ ﻣﺮﺍﻋﺎﺓ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﺋﻠﲔ ؛ ﻷﻥ ﺍﻟﻨﱯ ﺳﺌﻞ ﻋﻦ :ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ،
ﻭﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ،ﻓﻜﺎﻧﺖ ﺇﺟﺎﺑﺘﻪ ﻋﻠﻰ ﺣﺴﺐ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﺋﻠﲔ ،ﻓﻌﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺮﺍﻋﻲ ﺃﺣﻮﺍﻝ ﺍﳌـﺪﻋﻮﻳﻦ
ﻭﳜﺎﻃﺒﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﻋﻠﻤﻬﻢ ﻭﺣﺎﺟﺘﻬﻢ ؛ ﻷﻥ ﺍﳌﺼﺎﱀ ﲣﺘﻠﻒ ﺑـﺎﺧﺘﻼﻑ ﺍﻷﺷـﺨﺎﺹ ،ﻭﺍﻷﺣـﻮﺍﻝ،
ﻭﺍﻷﻋﺮﺍﻑ ﻭﺍﻷﻭﻗﺎﺕ
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺴﺆﺍﻝ ﻋﻤﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ؛ ﻷﻥ ﺣﺴﻦ ﺍﻟﺴﺆﺍﻝ ﻧﺼﻒ
ﺍﻟﻌﻠﻢ.
ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺗﻘﺮﺏ ﺍﳌﻌﺎﱐ ﻟﻠﻤﺪﻋﻮ ﻭﺗﻮﺿﺤﻬﺎ ﰲ ﺻﻮﺭﺓ ﳏﺴﻮﺳﺔ ،ﺃﺳﻠﻮﺏ ﺍﻟﺘﺸﺒﻴﻪ ،ﻭﻗﺪ ﻇﻬﺮ ﰲ
ﻣﻔﻬﻮﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺸﺒﻴﻪ ؛ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺴﻄﻼﱐ ﻋﻠﻰ ﻗﻮﻟﻪ » . . . " :ﰲ ﺷﻌﺐ ﻣﻦ ﺍﻟﺸﻌﺎﺏ
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« " : " . . .ﻭﻟﻴﺲ ﺑﻘﻴﺪ ﺑﻞ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ،ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﺸﻌﺎﺏ ﺍﳋﻠﻮ ﻋﻦ ﺍﻟﻨﺎﺱ ؛ ﻟﺬﺍ ﻣﺜﱠﻞ ﺬﺍ
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ﻟﻠﻌﺰﻟﺔ ﻭﺍﻻﻧﻔﺮﺍﺩ ،ﻓﻜﻞ ﻣﻜﺎﻥ ﻳﺒﻌﺪ ﻋﻦ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ :ﻛﺎﳌﺴﺎﺟﺪ ﻭﺍﻟﺒﻴﻮﺕ " .
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ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ :ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ
ﳋﻤِﻴﺼـﺔِِ ،ﺇ ﹾﻥ ﺲ ﻋﺒ ﺪ ﺍﻟﺪﻳﻨﺎﺭِ ،ﻭ ﻋﺒﺪ ﺍﻟ ﺪ ﺭ ﻫﻢِ ،ﻭ ﻋﺒـ ﺪ ﺍ ﹶ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،- -ﻗﹶﺎ ﹶﻝ» :ﺗ ِﻌ
ﻼ ﺍ ﻧﺘ ﹶﻘﺶ ،ﻃﹸﻮﺑﻰ ِﻟ ﻌﺒ ٍﺪ ﺁﺧِـ ٍﺬ ِﺑ ِﻌﻨـﺎ ِﻥﻚ ﹶﻓ ﹶﺲ ﻭﺍﻧﺘ ﹶﻜﺲ ،ﻭِﺇﺫﹶﺍ ﺷِﻴ ﺨﻂﹶ ،ﺗ ِﻌ
ﻂ ﺳ ِ
ﺿﻲ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﻌ ﹶ
ﹸﺃ ﻋ ِﻄ ﻲ ﺭ ِ
ﳊﺮﺍ ﺳﺔِ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ
ﳊﺮﺍ ﺳﺔِ ،ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍ ِ
ﺚ ﺭﹾﺃ ﺳﻪ ،ﻣﻐﺒ ﺮ ٍﺓ ﹶﻗ ﺪﻣﺎﻩِ ،ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍ ِ ﹶﻓ ﺮ ِﺳ ِﻪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ ،ﹶﺃ ﺷ ﻌ ﹶ
ﺸ ﱠﻔ ﻊ«.٥١
ﺍﻟﺴﺎﹶﻗ ِﺔ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﻟﺴﺎﹶﻗﺔِِ ،ﺇ ِﻥ ﺍ ﺳﺘ ﹾﺄﺫﹶ ﹶﻥ ﹶﻟ ﻢ ﻳ ﺆ ﹶﺫ ﹾﻥ ﹶﻟﻪ ،ﻭِﺇ ﹾﻥ ﺷ ﹶﻔ ﻊ ﹶﻟ ﻢ ﻳ
ﺕ ﺍﻟﻄﺮﻳﻖ ،ﺃﻱ ﺳﻬﻠﺘﻬﺎ ﻟﻠﻤﺴﲑ ﻋﻠﻴﻬﺎ ،ﻭﺫﻟﻚ ﺑﺈﺯﺍﻟﺔ ﺍﳌﻮﺍﻧـﻊ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﳋﻀﻮﻉ ﻭﺍﻟﻄﺎﻋﺔ ،ﻓﻴﻘﺎﻝ :ﻋﺒﺪ
ﺣﱴ ﺗﺴﺘﺠﻴﺐ ﻟﻠﺴﺎﻟﻚ ﻓﻜﻞ ﻣﻦ ﺍﻧﻘﺎﺩ ﻟﺸﻲﺀ ﻋﻠﻰ ﺟﻬﺔ ﺍﳊﺐ ﻭﺍﳋﻮﻑ ﺍﺳﺘﻘﻼﻻ ﻓﻬـﻮ ﻋﺎﺑـﺪ ﻟـﻪ،
ﻭﺿﺎﺑﻄﻪ ﻫﻮ ﻣﺎ ﻭﺭﺩ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﻗﻮﻟﻪ ) :ﺇﻥ ﺃﻋﻄﻲ ﺭﺿﻲ ،ﻭﺇﻥ ﱂ ﻳﻌﻂ ﺳﺨﻂ( ﺫﻟﻚ ﻷﻥ
ﻉ ﻣﻦ ﺃﺟﻠﻪ ،ﻓﺴﻌﻲ ﺍﳌﺆﻣﻦ ﰲ ﺻﻼﺗﻪ ﻭﻋﺒﺎﺩﺗﻪ ﻫـﻮ ﲢﺼـﻴﻞ
ﻧﻴﺘﻪ ﻭﻤﺘﻪ ﺩﻭﻥ ﺳﻮﺍﻩ ،ﻓﻬﻮ ﻋﺎﻣﻞ ﻟﻪ ،ﺳﺎ ٍ
ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﻥ ﺣﺼﻠﻬﺎ ﻓﻬﻲ ﻏﺎﻳﺘﻪ ﻻ ﻳﻄﻠﺐ ﺳﻮﺍﻫﺎ ،ﻭﺇﻥ ﻓﺎﺗﺘﻪ ﺍﻟﻄﺎﻋﺔ ﻭﻫﻲ ﺳـﺒﺐ ﺭﺿـﻰ ﺍﷲ
ﺗﻌﺎﱃ ﺣﺰﻥ ،ﻭﻣﻦ ﺳﻌﻰ ﻟﺪﺭﻫﻢ ﺃﻭ ﻏﲑﻩ ﰲ ﺻﻼﺗﻪ ﻭﻋﺒﺎﺩﺗﻪ ﻛﺎﳉﻬﺎﺩ ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ ﻭﻏﲑﻫﺎ ﻓﺤﺼﻞ ﻣﻄﻠﻮﺑﻪ
ﺭﺿﻴﺖ ﻧﻔﺴﻪ ﻭﻓﺮﺣﺖ ﳌﺎ ﻧﺎﻟﺖ ﻣﻦ ﻣﻄﻠﻮﺎ ،ﻭﺇﻥ ﻓﺎﺎ ﺍﳌﻄﻠﻮﺏ ﺣﺰﻧﺖ ﻭﺳﺨﻄﺖ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟـﺪﻟﻴﻞ
ﻋﻠﻰ ﻣﻌﺒﻮﺩ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﻤﻠﻪ ،ﻭﻫﻮ ﺿﺎﺑﻂ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻹﺧﻼﺹ ،ﻭﻫﻮ ﻛﻤﺎ ﺗﺮﻯ ﲢﻘﻴﻖ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﻮﻳﺎﹰ،
ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﺗﻌﻠﻢ ﻫﻲ ﺍﳋﻀﻮﻉ ﻭﺍﻟﻄﺎﻋﺔ ،ﻭﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﺍﳌﺬﻛﻮﺭ ﻫﻮ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺨﻀﻮﻉ ﺍﻟﻘﻠﱯ
ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﺒﺎﻃﻨﺔ ،ﻓﺈﻥ ﻣﻦ ﺧﻀﻊ ﻟﺸﻲﺀ ﺃﺣﺒﻪ ﺣﱴ ﺻﺎﺭ ﻣﻄﻠﻮﺑﻪ ﻭﻤﺘﻪ ،ﻳﺮﻯ ﻛﻞ ﺷﻲﺀ ﻓﻴـﻪ ،ﻳﺴـﲑ
ﻭﺟﻬﺘﻪ ﻭﻳﻄﻠﺐ ﺭﺿﺎﻩ ﻭﻳﺘﺒﻊ ﺃﺛﺮﻩ.
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻛﺬﻟﻚ ﺿﺎﺑﻂ ﺣﻘﻴﻘﺔ ﺍﳉﻬﺎﺩ ﰲ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺳﻮﺍﻩ ﻭﻫﻮ ﻗﻮﻟﻪ) :ﻃﻮﰉ ﻟﻌﺒـﺪ ﺁﺧـﺬ
ﺑﻌﻨﺎﻥ ﻓﺮﺳﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ(...ﺇﱁ ﺍﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ،ﻓﺈﻥ ﺣﺎﻝ ﺍﳌﺨﻠﺺ ﻟﺮﺑﻪ ﻫﻮ ﻋﺪﻡ ﺍﻹﻧﺘﺼﺎﺏ ﻟﻐﲑﻩ ﻻ
٣٩
ﰲ ﺯﻳﻪ ﻭﻻﰲ ﻋﻤﻠﻪ ﻭﻻﰲ ﺣﺎﻟﻪ :ﺃﻣﺎ ﺍﻟﺰﻱ ﻓﻬﻮ ﰲ ﻗﻮﻟﻪ) :ﺃﺷﻌﺚ ﺭﺃﺳﻪ ،ﻣﻐﱪﺓ ﻗﺪﻣﺎﻩ( ﻭﺫﻟﻚ ﻻﻟﺘﻬﺎﺋـﻪ
ﻋﻦ ﺫﻟﻚ ﲟﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻻﻧﻐﻤﺎﺱ ﰲ ﺍﳉﻬﺎﺩ ،ﻓﻬﻮ ﻣﺴﺘﻐﺮﻕ ﻓﻴﻪ ﺑﻜﻠﻴﺘﻪ ،ﻻ ﻳﺘﻄﺎﻭﻝ ﺑﺸـﺎﺭﺓ ﻟﻴﺒﺼـﺮﻩ
ﺍﻟﻨﺎﺱ ،ﻭِﺑ ﻌﹶﻠ ٍﻢ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻣﻜﺎﻧﻪ ﻭﺃﻓﻌﺎﻟﻪ ،ﻭﻗﻮﻟﻪ )ﺃﺷﻌﺚ ﺭﺃﺳﻪ ،ﻣﻐﱪﺓ ﻗﺪﻣﺎﻩ( ﻻ ﻳﻌﲏ ﺃﻧﻪ ﻳﺘﻜﻠـﻒ
ﺫﻟﻚ ﻟﻴﻜﻮﻥ ﻛﺬﻟﻚ ،ﺑﻞ ﻫﻮ ﰲ ﺣﺎﻝ ﻻ ﺗﻜﻮﻥ ﻧﺘﻴﺠﺘﻪ ﺇﻻ ﻛﺬﻟﻚ ،ﻭﻣﻦ ﻧﺎﻓﻠﺔ ﺍﻟﻘﻮﻝ ﺍﻟﺘﻨﺒﻴﻪ ﺃ ﹼﻥ ﺗﻜﻠـﻒ
ﺫﻟﻚ ﻟﻴﺲ ﻋﺒﺎﺩﺓ ﻣﻄﻠﻮﺑﺔ ﷲ ﺗﻌﺎﱃ ،ﺑﻞ ﺗﻜﻠﻒ ﺿﺪﳘﺎ ﰲ ﺣﺎﻝ ﻻ ﻳﻜﻮﻥ ﻣﺸﻐﻮ ﹰﻻ ﺑﻄﺎﻋﺔ ﺍﳉﻬـﺎﺩ ﻫـﻮ
ﺍﳌﻄﻠﻮﺏ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺍﻟﺘﺠﻤﻞ ﻭﺍﻻﻏﺘﺴﺎﻝ ﻋﻦ ﺍﻷﺩﺭﺍﻥ ﻭﻏﲑﻫﺎ ﻷﺣﺎﺩﻳﺚ ﻋﺪﺓ ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ} :ﹸﻗ ﹾﻞ ﻣـ ﻦ
ﺼ ﹰﺔ ﻳ ﻮ ﻡ
ﻕ ﹸﻗ ﹾﻞ ِﻫ ﻲ ِﻟﱠﻠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻓِﻲ ﺍﹾﻟﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﺧﺎِﻟ
ﺕ ِﻣ ﻦ ﺍﻟ ﺮ ﺯ ِ
ﺝ ِﻟ ِﻌﺒﺎ ِﺩ ِﻩ ﻭﺍﻟ ﱠﻄﻴﺒﺎ ِ
ﺣ ﺮ ﻡ ﺯِﻳﻨ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﺃ ﺧ ﺮ
ﺕ ِﻟ ﹶﻘ ﻮ ٍﻡ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ { ]ﺍﻷﻋﺮﺍﻑ [٣٢ :ﻭﻣﻘﺼﻮﺩ ﻫﺬﺍ ﺍﻟﻮﺻـﻒ )ﺃﺷـﻌﺚ... ﺼ ﹸﻞ ﺍﻟﹾﺂﻳﺎ ِ ﻚ ﻧ ﹶﻔ
ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﻛ ﹶﺬِﻟ
ﻣﻐﱪﺓ (...ﺇﳕﺎ ﻫﻮ ﺍﻻﻧﺸﻐﺎﻝ ﺍﻟﺘﺎﻡ ﲟﺎ ﻫﻮ ﻓﻴﻪ ﻭﺫﻟﻚ ﻹﺧﻼﺻﻪ ،ﻓﻠﻮ ﻛﺎﻥ ﻏﲑ ﺫﻟﻚ ﳌﺎ ﺃﳘﻪ ﰲ ﺇﺣﺴـﺎﻥ
ﻋﻤﻠﻪ ﺑﻞ ﺭﻏﺒﺘﻪ ﺑﺘﺤﺴﲔ ﺻﻮﺭﺗﻪ .ﻭﺃﻣﺎ ﺍﻟﻌﻤﻞ ﻓﻬﻮ ﻗﻮﻟﻪ ) :ﺇﻥ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳـﺔ،
ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﻗﺔ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﻗﺔ( ﻓﻬﺬﺍ ﺭﺟﻞ ﻻ ﻳﻔﺎﺿﻞ ﺑﲔ ﺍﻷﻋﻤﺎﻝ ﲝﺴﺐ ﻗﻴﻤﺘﻬﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﺇﳕـﺎ
ﲝﺴﺐ ﻣﺎ ﻳﻄﻠﺐ ﻣﻨﻪ ﻷﻧﻪ ﺍﻷﻟﻴﻖ ﺑﻪ ﻓﻴﻤﺎ ﻳﺮﻯ ﻟﻪ ﺃﻣﲑﻩ ،ﺃﻭ ﻓﻴﻤﺎ ﻳﺮﻯ ﻣﻦ ﻧﻔﺴﻪ ،ﻭﻣﺜﻞ ﻫـﺬﻩ ﺍﻷﻋﻤـﺎﻝ
ﲰﺘﻬﺎ ﺍﳋﻔﺎﺀ ﻭﺟﻔﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻨﻬﺎ ﳌﺸﻘﺘﻬﺎ ﻭﻋﺪﻡ ﺗﻨﺎﻓﺲ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﻟﻌﺪﻡ ﺻﻴﺘﻬﺎ ﻭﻗﻠﺔ ﻣﺮﺗﺒﺘﻬﺎ ﰲ ﺍﻟـﺪﻧﻴﺎ،
ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻗِﻮﺍ ﻡ ﻟﻠﺠﻬﺎﺩ ﺇﻻ ﻤﺎ ،ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﻳﺮﻭﻥ ﺃﻥ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﳋﺪﻣﺔ ﺍﻟـﱵ ـﲔ
ﺻﺎﺣﺒﻬﺎ ﰲ ﺩﻧﻴﺎﻫﻢ ﻓﲑﻏﺒﻮﻥ ﻋﻨﻬﺎ ﰲ ﺟﻬﺎﺩﻫﻢ ،ﻭﺷﺘﺎﻥ ﺑﲔ ﺍﻟﻌﻤﻞ ﺣﲔ ﻳﻜﻮﻥ ﻟﺪﻧﻴﺎ ﻭﺃﺟـﺮﺓ ﻭﺣـﲔ
ﻳﻜﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﻬﺬﺍ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻠﻴﻞ ﺍﷲ ،ﻭﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺮﺿﻲ ﻳﻜﻠﻔﻬﻤـﺎ ﺍﷲ
ﺨﺬﹸﻭﺍ ِﻣ ﻦ ﻣﻘﹶـﺎ ِﻡ ِﺇﺑـﺮﺍﻫِﻴ ﻢ ﻣﺼـﻠﻰ ﺱ ﻭﹶﺃ ﻣﻨﺎ ﻭﺍﺗ ِﺖ ﻣﺜﹶﺎﺑ ﹰﺔ ﻟِﻠﻨﺎ ِ
ﺗﻌﺎﱃ ﲞﺪﻣﺔ ﺑﻴﺘﻪ ﻓﻴﻘﻮﻝ } :ﻭِﺇ ﹾﺫ ﺟ ﻌ ﹾﻠﻨﺎ ﺍﹾﻟﺒﻴ
ﺴﺠﻮ ِﺩ { ]ﺍﻟﺒﻘﺮﺓ،[١٢٥ : ﲔ ﻭﺍﻟ ﺮ ﱠﻛ ِﻊ ﺍﻟ ﲔ ﻭﺍﹾﻟﻌﺎ ِﻛ ِﻔ ﻭ ﻋ ِﻬ ﺪﻧﺎ ِﺇﻟﹶﻰ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭِﺇ ﺳﻤﺎﻋِﻴ ﹶﻞ ﹶﺃ ﹾﻥ ﹶﻃ ﻬﺮﺍ ﺑﻴِﺘ ﻲ ﻟِﻠﻄﱠﺎِﺋ ِﻔ
ﺸ ِﺮ ﻙ ﺑِﻲ ﺷـﻴﺌﹰﺎ
ﺖ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺗ
ﻭﻗﺎﻝ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺧﺎﺻﺔ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ } :ﻭِﺇ ﹾﺫ ﺑ ﻮﹾﺃﻧﺎ ِﻟِﺈﺑﺮﺍﻫِﻴ ﻢ ﻣﻜﹶﺎ ﹶﻥ ﺍﹾﻟﺒﻴ ِ
ﺴﺠﻮ ِﺩ { ]ﺍﳊﺞ.[٢٦ : ﲔ ﻭﺍﻟ ﺮ ﱠﻛ ِﻊ ﺍﻟ ﲔ ﻭﺍﹾﻟﻘﹶﺎِﺋ ِﻤ
ﻭ ﹶﻃ ﻬ ﺮ ﺑﻴِﺘﻲ ﻟِﻠﻄﱠﺎِﺋ ِﻔ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻳﻘﹸـﻮ ﹸﻝ ":ﻋﻴﻨـﺎ ِﻥ ﻟﹶـﺎﺱ ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﻭﺃﺟﺮ ﺍﳊﺮﺍﺳﺔ ﻋﻈﻴﻢ ﻛﻤﺎ ﰲ ﻋ ﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺱ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ " ، ٥٢ﻭﺧﺪﻣﺔ ﺍﻟﻌﺎﺑـﺪﻳﻦ ﺤ ﺮ
ﺖ ﺗ
ﺸﻴ ِﺔ ﺍﻟﱠﻠﻪِ ،ﻭ ﻋﻴ ﻦ ﺑﺎﺗ
ﺖ ِﻣ ﻦ ﺧ
ﺴ ﻬﻤﺎ ﺍﻟﻨﺎ ﺭ :ﻋﻴ ﻦ ﺑ ﹶﻜ
ﺗ ﻤ
ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺗﺘﻨﺎﻓﺴﻬﺎ ﻭﺭﺍﺛﺔ ﻣﻦ ﺃﺑﻴﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺎﻟﺴﻘﺎﻳﺔ ﺃﺣﺪ ﺍﻷﻟﻮﻳﺔ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﺘﻨﺎﻓﺴﻮﺎ
ﻣﻊ ﺍﻟﺮﻓﺎﺩﺓ ﻭﻫﻲ ﺇﻃﻌﺎﻡ ﺍﳊﺠﻴﺞ .ﻭﻗﺪ ﺭﻏﺐ ﺍﻟﻨﱯ ﺃﻥ ﻳﻨـﺰﻝ ﻣﻊ ﺍﻟﺴﺎﻗﺔ ﻟﻠﺤﺠﻴﺞ ﻭﻟﻜـﻦ ﺗﺮﻛـﻪ
ﺱ ﺭﺿِـ ﻲ ﺍﻟﻠﱠـ ﻪ ﳐﺎﻓﺔ ﺃﻥ ﻳﻨﺎﺯﻉ ﺍﻟﻨﺎﺱ ﺃﻫﻠﻪ ﻭﻇﻨﻬﻢ ﺃﻥ ﻫﺬﺍ ﺟﺎﺋﺰ ﳍﻢ -ﺃﻱ ﻣﻨﺎﺯﻋﺔ ﺃﻫﻠﻪ -ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺕ
ﻚ ﻓﹶـ ﹾﺄ ِﺐ ِﺇﻟﹶﻰ ﹸﺃ ﻣ ﻀﻞﹸ ،ﺍ ﹾﺫ ﻫ ﺱ :ﻳﺎ ﹶﻓ ﺴﻘﹶﻰ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ﻌﺒﺎ
ﺴﻘﹶﺎﻳ ِﺔ ﻓﹶﺎ ﺳﺘ
ﻋﻨ ﻬﻤﺎ :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺟﺎ َﺀ ِﺇﻟﹶﻰ ﺍﻟ
ﺠ ﻌﻠﹸﻮ ﹶﻥ ﹶﺃﻳ ِﺪﻳ ﻬ ﻢ ﻓِﻴـﻪِ،
ﺏ ِﻣ ﻦ ِﻋﻨ ِﺪﻫﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﺍ ﺳ ِﻘﻨِﻲ« ،ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِِ ،ﺇﻧ ﻬ ﻢ ﻳ ﺸﺮﺍ ٍ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺑ
٤٠
ﺴﻘﹸﻮ ﹶﻥ ﻭﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﻓِﻴﻬﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﺍ ﻋ ﻤﻠﹸﻮﺍ ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﻋﻠﹶـﻰ
ﺏ ِﻣﻨﻪ ،ﹸﺛ ﻢ ﹶﺃﺗﻰ ﺯ ﻣ ﺰ ﻡ ﻭ ﻫﻢ ﻳ ﺸ ِﺮ
ﻗﹶﺎ ﹶﻝ» :ﺍ ﺳ ِﻘﻨِﻲ« ،ﹶﻓ
ﳊﺒ ﹶﻞ ﻋﻠﹶﻰ ﻫ ِﺬ ِﻩ« ﻳ ﻌﻨِﻲ :ﻋﺎِﺗ ﹶﻘﻪ ،ﻭﹶﺃﺷﺎ ﺭ ِﺇﻟﹶـﻰ
ﺿ ﻊ ﺍ ﹶ ﻋ ﻤ ٍﻞ ﺻﺎِﻟ ٍﺢ« ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﹶﻟ ﻮ ﹶﻻ ﹶﺃ ﹾﻥ ﺗ ﻐﹶﻠﺒﻮﺍ ﹶﻟﻨ ﺰﹾﻟﺖ ،ﺣﺘﻰ ﹶﺃ
ﻋﺎِﺗ ِﻘ ِﻪ " ،٥٣ﻣﻊ ﺃﻥ ﺍﻟﺴﻘﺎﻳﺔ ﻛﺎﻧﺖ ﻟﻌﻤﻪ ﺍﻟﻌﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻓﺎﳌﻘﺼﻮﺩ ﺃﻥ ﺍﳌﺨﻠﺺ ﻟﺮﺑﻪ ﰲ ﺟﻬﺎﺩﻩ ﻻ
ﻳﺘﺸﻮﻕ ﺇﻻ ﺇﱃ ﺭﺿﺎﻩ ،ﻓﻬﻮ ﻏﺎﻓﻞ ﻋﻦ ﺣﻆ ﻧﻔﺴﻪ ،ﻭﻟﻮ ﺃﺭﺍﺩﻫﺎ ﳌﺎ ﺍﺧﺘﺎﺭ ﺇﻻ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﳊﻈـﻮﻅ
ﳍﺎ ،ﻭﺃﻣﺮﻩ ﻟﻴﺲ ﻛﺬﻟﻚ .ﻭﺃﻣﺎ ﰲ ﺣﺎﻟﻪ ﻓﻬﻮ ﻗﻮﻟﻪ) :ﺇﻥ ﺍﺳﺘﺄﺫﻥ ﱂ ﻳﺆﺫﻥ ﻟﻪ ،ﻭﺇﻥ ﺷﻔﻊ ﱂ ﻳﺸﻔﻊ( ﺫﻟـﻚ
ﻷﻧﻪ ﺧﻔﻲ ﻋﻦ ﺍﻟﻨﺎﺱ ﲟﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺇﻋﻤﺎﺭ ﺍﻟﺒﺎﻃﻦ ،ﻓﺎﻟﻨﺎﺱ ﻻ ﻳﻌﺮﻓﻮﻧﻪ ﻟﻌﺪﻡ ﺍﺷﺘﻬﺎﺭ ﺍﲰـﻪ ﺃﻭ ﻧﺴـﺒﻪ ﺃﻭ
ﺃﻓﻌﺎﻟﻪ ،ﻭﺍﳊﻖ ﺃﻥ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﻻ ﳜﻔﻰ ﻋﻠﻴﻬﻢ ﺣﺎﻝ ﻫﺆﻻﺀ ،ﺑﻞ ﻳﻌﺮﻓﻮﻢ ﻭﻗﺪ ﻳﻄﻠﺒﻮﻢ ﻛﻤـﺎ
ﺴﺘِﻨﺪﺍ ِﺇﻟﹶﻰ ﺍﺑ ِﻦ
ﺨﻄﱠﺎﺏِ ،ﻛﹶﺎ ﹶﻥ ﻣ ﻛﺎﻥ ﻳﻔﻌﻞ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﺭﺍِﻓﻊٍ ،ﹶﺃ ﱠﻥ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﻒ ِﻣ ﻦ
ﺨِﻠ ﻋﺒﺎﺱٍ ،ﻭ ِﻋﻨ ﺪ ﻩ ﺍﺑ ﻦ ﻋ ﻤﺮ ،ﻭ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺯﻳ ٍﺪ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍ ﻋﹶﻠﻤﻮﺍ ﹶﺃﻧﻲ ﹶﻟ ﻢ ﹶﺃﹸﻗ ﹾﻞ ﻓِﻲ ﺍﹾﻟﻜﹶﻼﹶﻟ ِﺔ ﺷﻴﺌﹰﺎ ،ﻭﹶﻟ ﻢ ﹶﺃ ﺳﺘ
ﺑ ﻌﺪِﻱ ﹶﺃ ﺣﺪﺍ ،ﻭﹶﺃﻧ ﻪ ﻣ ﻦ ﹶﺃ ﺩ ﺭ ﻙ ﻭﻓﹶﺎﺗِﻲ ِﻣﻦ ﺳﺒ ِﻲ ﺍﹾﻟ ﻌ ﺮﺏِ ،ﹶﻓ ﻬ ﻮ ﺣ ﺮ ِﻣ ﻦ ﻣﺎ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻋ ﺰ ﻭ ﺟﻞﱠ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺳﻌِﻴ ﺪ ﺑـ ﻦ
ﻚ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﻭﺍﹾﺋﺘ ﻤﻨ ﻪ ﺍﻟﻨـﺎﺱ،ﻚ ﺍﻟﻨﺎﺱ ،ﻭﹶﻗ ﺪ ﹶﻓ ﻌ ﹶﻞ ﹶﺫِﻟ ﲔ ﻟﹶﺎﺋﺘ ﻤﻨ ﺴِﻠ ِﻤ
ﺕ ِﺑ ﺮ ﺟ ٍﻞ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﻚ ﹶﻟ ﻮ ﹶﺃ ﺷ ﺮ
ﺯﻳ ٍﺪ :ﹶﺃﻣﺎ ِﺇﻧ
ﺴﺘ ِﺔ ﺍﻟﱠـﺬِﻳ ﻦ ﺻﺤﺎﺑِﻲ ِﺣ ﺮﺻﺎ ﺳﻴﺌﹰﺎ ،ﻭِﺇﻧﻲ ﺟﺎ ِﻋ ﹲﻞ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ﻣ ﺮ ِﺇﻟﹶﻰ ﻫﺆﻻ ِﺀ ﺍﻟﻨ ﹶﻔ ِﺮ ﺍﻟ ﺖ ِﻣ ﻦ ﹶﺃ ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ» :ﹶﻗ ﺪ ﺭﹶﺃﻳ
ﺖ ﻫﺬﹶﺍ ﺍﻟﹾـﹶﺄ ﻣ ﺮﺽ« ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ ﹶﻟ ﻮ ﹶﺃ ﺩ ﺭ ﹶﻛﻨِﻲ ﹶﺃ ﺣ ﺪ ﺭ ﺟﹶﻠﻴﻦِ ،ﹸﺛ ﻢ ﺟ ﻌ ﹾﻠ ﺕ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﻫ ﻮ ﻋﻨ ﻬ ﻢ ﺭﺍ ٍ ﻣﺎ
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ﺡ" ﺠﺮﺍ ِﺖ ِﺑ ِﻪ ﺳﺎِﻟ ﻢ ﻣ ﻮﻟﹶﻰ ﹶﺃﺑِﻲ ﺣ ﹶﺬﻳ ﹶﻔﺔﹶ ،ﻭﹶﺃﺑﻮ ﻋﺒﻴ ﺪ ﹶﺓ ﺑ ﻦ ﺍﹾﻟ
ِﺇﹶﻟﻴ ِﻪ ﹶﻟ ﻮِﺛ ﹾﻘ
ﻭﻋﻤﺮ ﻛﺎﻥ ﺧﺒﲑﹰﺍ ﺑﺎﻟﺮﺟﺎﻝ ﻭﻣﻊ ﺫﻟﻚ ﻗﺎﻝ) :ﻳ ﺮ ﺣ ﻢ ﺍﻟﱠﻠ ﻪ ﺃﹶﺑﺎ ﺑ ﹾﻜ ٍﺮ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﻋﹶﻠ ﻢ ﺑِﺎﻟ ﺮﺟﺎ ِﻝ ِﻣﻨﻲ( ٥٥ﻭﺍﻟـﺒﻌﺾ
ﻛﺎﻥ ﻳﺘﺮﻛﻬﻢ ﳌﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻻﺧﺘﻔﺎﺀ ،ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻫﺬﺍ ﺍﻹﺧﻼﺹ ﻻ ﻳﻐﲑﻩ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻨـﺎﺱ
ﻋﻨﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﻘﺼﻮﺩﻩ ﻏﲑ ﺍﷲ ﻟﺴﺨﻂ ﻛﻤﺎ ﻳﺴﺨﻂ ﻏﲑﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻳ ﹾﻠ ِﻤ ﺰ ﻙ ﻓِـﻲ
ﺨﻄﹸﻮ ﹶﻥ ) (٥٨ﻭﹶﻟ ﻮ ﹶﺃﻧ ﻬ ﻢ ﺭﺿﻮﺍ ﻣﺎ ﺁﺗﺎ ﻫ ﻢ
ﺴﺕ ﹶﻓِﺈ ﹾﻥ ﹸﺃ ﻋﻄﹸﻮﺍ ِﻣﻨﻬﺎ ﺭﺿﻮﺍ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﻌ ﹶﻄﻮﺍ ِﻣﻨﻬﺎ ِﺇﺫﹶﺍ ﻫ ﻢ ﻳ ﺼ ﺪﻗﹶﺎ ِﺍﻟ
ﻀِﻠ ِﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ِﺇﻧﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺭﺍ ِﻏﺒـﻮ ﹶﻥ )] {(٥٩ﺍﻟﺘﻮﺑـﺔ: ﺴﺒﻨﺎ ﺍﻟﱠﻠ ﻪ ﺳﻴ ﺆﺗِﻴﻨﺎ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﹶﻓ
ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭﻗﹶﺎﻟﹸﻮﺍ ﺣ
،[٥٩ ،٥٨ﻭﺣﲔ ﺗﺮﻯ ﺍﻟﻴﻮﻡ ﺑﻌﻀﻬﻢ ﻭﻫﻮ ﻳﻌﺪﺩ ﻓﻌﺎﻟﻪ ﻭﺗﺎﺭﳜﻪ ﻟﻴﺪﻟﻞ ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺷﺄﻧﹰﺎ ﱂ ﻳﻘﻢ ﺑﻪ ﺍﻟﻨـﺎﺱ
ﻟﻪ ،ﻭﱂ ﻳﻘﺎﺑﻠﻮﻩ ﲟﺜﻠﻪ ،ﻓﻴﺠﻌﻞ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﻟﻠﺴﺨﻂ ﻭﺍﻟﻐﻀﺐ ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻓﻴﻘﻮﻝ ﺃﺣﺪﻫﻢ) :ﻟﻘـﺪ
ﺗﻜﻠﻤﺖ ﻛﻠﻤﺔ ﺍﳊﻖ ﻭﻋﺬﺑﺖ ﰲ ﺳﺒﻴﻠﻬﺎ ﻭﱂ ﺃﺟﺪ ﺃﺣﺪﹰﺍ ﻳﻨﺘﺼﺮ ﱄ ﺃﻭ ﱂ ﻳﺄﺑﻪ ﱄ ﺃﺣﺪ ،ﻓﻬـﺆﻻﺀ ﻗـﻮﻡ ﻻ
ﻳﺴﺘﺤﻘﻮﻥ ﺃﻥ ﻳﻘﺪﻡ ﳍﻢ ﺷﻲﺀ( ﻭﻟﻮ ﺗﻔﻜﺮ ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺍﳋﺒﻴﺜﺔ ﻟﻌﻠﻢ ﺃﻥ ﻋﻤﻠﻪ ﻗﺪ ﺣﺒﻂ ﺑﺴﺒﺒﻬﺎ،
ﻭﻟﻮ ﺭﺍﺟﻊ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺎﻣﻠﲔ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﻠﻢ ﺃﻥ ﻫﺬﻩ ﺳﲑﺓ ﻣﻀﻄﺮﺩﺓ ،ﻓﺄﻧﺼﺎﺭ ﺭﺳﻮﻝ ﺍﷲ ﻭﺭﺿﻲ
ﺍﷲ ﻋﻨﻬﻢ ﻗﺪﻣﻮﺍ ﻛﻞ ﺷﻲﺀ ،ﺍﳌﺎﻝ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﻮﻟﺪ ،ﻭﱂ ﳚﺪﻭﺍ ﻣﺎ ﻳﻘﺎﺑﻞ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﺑﻞ ﺃﺧﱪﻫﻢ
- ٥٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] ( ١٦٣٥)(١٥٦ /٢ﺵ )ﺍﻟﺴﻘﺎﻳﺔ( ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺴﻘﻰ ﻓﻴﻪ ﺍﳌﺎﺀ) .ﻭﻳﻌﻤﻠﻮﻥ ﻓﻴﻬﺎ( ﻳﱰﺣﻮﻥ ﻣﻨﻬﺎ ﺍﳌﺎﺀ) .ﻟﻮﻻ
ﺃﻥ ﺗﻐﻠﺒﻮﺍ( ﺑﺄﻥ ﳚﺘﻤﻊ ﻋﻠﻴﻜﻢ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺭﺃﻭﱐ ﺃﻋﻤﻞ ﺍﻗﺘﺪﺍﺀ ﰊ ﻓﻴﻐﻠﺒﻮﻛﻢ ﻋﻠﻴﻬﺎ ﻟﻜﺜﺮﻢ[
- ٥٤ﻣﺴﻨﺪ ﺃﲪﺪ ﳐﺮﺟﺎ ) (١٢٩)(٢٨٠ /١ﺣﺴﻦ
- ٥٥ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ ) (٦٥٠ /٩ﻭﺗﺎﺭﻳﺦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ )(٥٤٢ /٢
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ﺭﺳﻮﻟﻨﺎ ﺃﻢ ﺳﻴﺠﺪﻭﻥ ﺑﻌﺪﻩ ﺃﺛﺮﺓ ﻓﺄﻣﺮﻫﻢ ﺑﺎﻟﺼﱪ ﻭﻗﺪ ﻓﻌﻠﻮﺍ ﻓﺮﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺃﺭﺿﺎﻫﻢ ،ﻭﻗـﺪ ﺭﺃﻭﺍ
ﺍﳌﺎﻝ ﺍﻟﻌﻈﻴﻢ ﻳﻘﺴﻢ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻬﻢ ﳌﻦ ﻗﺎﺗﻠﻮﻫﻢ ﻭﺫﻟﻚ ﰲ ﺣﻨﲔ ،ﻓﻮﺟﺪﻭﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ﺑﻌﺾ ﺷﻜﻮﻯ ﻓﻠﻤـﺎ
ﻫﺒﺖ ﺭﻳﺢ ﺍﻹﳝﺎﻥ ﲟﻮﻋﻈﺔ ﺭﺳﻮﻝ ﺍﷲ) :ﺃﻣﺎ ﺗﺮﺿﻮﻥ ﺃﻥ ﻳﺮﺟﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﺎﺓ ﻭﺍﻟﺒﻌﲑ ﻭﺗﺮﺟﻌﻮﻥ ﺑﺮﺳﻮﻝ ﺍﷲ
ﺲ
ﺇﱃ ﺭﺣﺎﻟﻜﻢ( ﺣﱴ ﺑﻜﺖ ﻋﻴﻮﻢ ﻓﺮﺣﹰﺎ ﲟﺎ ﺭﺟﻌﻮﺍ ﺑﻪ ،ﻭﻗﺎﻟﻮﺍ) :ﺭﺿﻴﻨﺎ( .ﻓﻌ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎﺏٍ ،ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﹶﺃﻧ
ﷲ ﻋﻠﹶﻰ ﺭﺳﻮِﻟﻪِ ِﻣ ﻦ ﹶﺃ ﻣﻮﺍ ِﻝ ﻫﻮﺍ ِﺯ ﹶﻥ ﻣﺎ ﹶﺃﻓﹶﺎﺀَ، ﲔ ﹶﺃﻓﹶﺎ َﺀ ﺍ ُ ﺑ ﻦ ﻣﺎِﻟﻚٍ ،ﹶﺃ ﱠﻥ ﹸﺃﻧﺎﺳﺎ ِﻣ ﻦ ﺍﻟﹾﺄﻧﺼﺎ ِﺭ ﻗﹶﺎﻟﹸﻮﺍ :ﻳ ﻮ ﻡ ﺣﻨﻴﻦٍِ ،ﺣ
ﷲ ِﻟ ﺮﺳﻮ ِﻝ ﺍﷲِ ،ﻳ ﻌﻄِـﻲ ﷲ ﻳ ﻌﻄِﻲ ِﺭﺟﺎﻟﹰﺎ ِﻣ ﻦ ﹸﻗ ﺮ ﻳﺶٍ ،ﺍﹾﻟﻤِﺎﹶﺋ ﹶﺔ ِﻣ ﻦ ﺍﹾﻟِﺈِﺑﻞِ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻳ ﻐ ِﻔ ﺮ ﺍ ُ ﹶﻓ ﹶﻄ ِﻔ ﻖ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ،ﻣِـ ﻦ ﻚ ﺭﺳـﻮ ﹸﻝ ﺍ ِ ﺙ ﹶﺫِﻟ ﺤ ﺪ ﹶ
ﻚ :ﹶﻓ ﺲ ﺑ ﻦ ﻣﺎِﻟ ٍﹸﻗ ﺮﻳﺸﺎ ﻭﻳﺘ ﺮ ﹸﻛﻨﺎ ﻭ ﺳﻴﻮﹸﻓﻨﺎ ﺗ ﹾﻘ ﹸﻄ ﺮ ﻣِ ﻦ ِﺩﻣﺎِﺋ ِﻬﻢ ،ﻗﹶﺎ ﹶﻝ ﹶﺃﻧ
ﷲ ،ﹶﻓﻘﹶـﺎ ﹶﻝ: ﺠ ﻤ ﻌ ﻬ ﻢ ﻓِﻲ ﹸﻗﺒ ٍﺔ ِﻣ ﻦ ﹶﺃ ﺩﻡٍ ،ﹶﻓﹶﻠﻤﺎ ﺍ ﺟﺘ ﻤﻌﻮﺍ ﺟﺎ َﺀ ﻫ ﻢ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﹶﻗ ﻮِﻟ ِﻬﻢ ،ﹶﻓﹶﺄ ﺭ ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ﻧﺼﺎﺭِ ،ﹶﻓ
ﺚ ﺑﹶﻠ ﻐﻨِﻲ ﻋﻨ ﹸﻜﻢ؟ "ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﹸﻓ ﹶﻘﻬﺎ ُﺀ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ :ﹶﺃﻣﺎ ﹶﺫﻭﻭ ﺭﺍِﻳﻨﺎ ،ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ،ﹶﻓﹶﻠ ﻢ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺷﻴﺌﹰﺎ ،ﻭﹶﺃﻣﺎ »ﻣﺎ ﺣﺪِﻳ ﹲ
ﷲ ِﻟ ﺮﺳﻮِﻟﻪِ ،ﻳ ﻌﻄِﻲ ﹸﻗ ﺮﻳﺸﺎ ﻭﻳﺘ ﺮ ﹸﻛﻨﺎ ،ﻭ ﺳﻴﻮﹸﻓﻨﺎ ﺗ ﹾﻘ ﹸﻄ ﺮ ِﻣ ﻦ ِﺩﻣـﺎِﺋ ِﻬﻢ، ﺱ ِﻣﻨﺎ ﺣﺪِﻳﹶﺜ ﹲﺔ ﹶﺃ ﺳﻨﺎﻧ ﻬﻢ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻳ ﻐ ِﻔ ﺮ ﺍ ُ
ﹸﺃﻧﺎ
ﺱ
ﺐ ﺍﻟﻨـﺎ ﺿ ﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ ﹾﺬ ﻫ
ﷲ »ﹶﻓِﺈﻧﻲ ﹸﺃ ﻋﻄِﻲ ِﺭﺟﺎﻟﹰﺎ ﺣﺪِﻳﺜِﻲ ﻋ ﻬ ٍﺪ ِﺑ ﹸﻜ ﹾﻔﺮٍ ،ﹶﺃﺗﹶﺄﱠﻟ ﹸﻔ ﻬﻢ ،ﹶﺃﹶﻓﻠﹶﺎ ﺗ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﹶﻟﻤﺎ ﺗﻨ ﹶﻘِﻠﺒﻮﻥﹶ ِﺑ ِﻪ ﺧﻴ ﺮ ِﻣﻤﺎ ﻳﻨ ﹶﻘِﻠﺒﻮ ﹶﻥ ِﺑ ِﻪ« ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﺑﻠﹶﻰ، ﺑِﺎﹾﻟﹶﺄ ﻣﻮﺍﻝِ ،ﻭﺗ ﺮ ِﺟﻌﻮ ﹶﻥ ِﺇﻟﹶﻰ ِﺭﺣﺎِﻟ ﹸﻜ ﻢ ِﺑ ﺮﺳﻮ ِﻝ ﺍﷲِ؟ ﹶﻓﻮﺍ ِ
ﷲ ﻭ ﺭﺳﻮﹶﻟﻪ ،ﹶﻓِﺈﻧﻲﺻِﺒﺮﻭﺍ ﺣﺘﻰ ﺗ ﹾﻠ ﹶﻘﻮﺍ ﺍ َ ﺠﺪﻭ ﹶﻥ ﹶﺃﹶﺛ ﺮ ﹰﺓ ﺷﺪِﻳ ﺪﺓﹰ ،ﻓﹶﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ،ﹶﻗ ﺪ ﺭﺿِﻴﻨﺎ ،ﻗﹶﺎ ﹶﻝ» :ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﺳﺘ ِ
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ﺼِﺒ ﺮ " ﺽ« ﻗﹶﺎﻟﹸﻮﺍ :ﺳﻨ ﺤ ﻮ ِ
ﻋﻠﹶﻰ ﺍﹾﻟ
ﺑﻞ ﻫﺬﺍ ﺭﺳﻮﻝ ﺍﷲ ﱂ ﻳﻄﻠﺐ ﻣﻦ ﺃﻣﺘﻪ ﺷﻴﺌﹰﺎ ﻟﻨﻔﺴﻪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺳﻮﻯ ﻣﻮﺩﺓ ﺃﻫـﻞ ﺑﻴﺘـﻪ ﻓﻘـﺎﻝ
ﺳﺒﺤﺎﻧﻪ} :ﹸﻗ ﹾﻞ ﻟﹶﺎ ﹶﺃ ﺳﹶﺄﹸﻟ ﹸﻜ ﻢ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﺟﺮﺍ ِﺇﻟﱠﺎ ﺍﹾﻟ ﻤ ﻮ ﺩ ﹶﺓ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ﺮﺑﻰ{ ]ﺍﻟﺸﻮﺭﻯ [٢٣ :ﻭﻣﻊ ﺫﻟﻚ ﻗﺘـﻞ ﺍﻟﻨـﺎﺱ
ﺃﺣﺐ ﺃﻫﻞ ﺑﻴﺘﻪ ﺇﻟﻴﻪ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭﻣﺎ ﺭﻋﻮﺍ ﻟﺮﺳﻮﻝ ﺍﷲ ﺣﺮﻣﺔ ،ﻭﻫﺆﻻﺀ ﻛﺒـﺎﺭ
ﺍﻟﺼﺤﺎﺑﺔ ﻛﺴﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻳﺘﻨﺎﺯﻉ ﺍﻟﻨﺎﺱ ﺍﳋﻼﻓﺔ ﻭﻫﻮ ﻣﺸﻐﻮﻝ ﻋﻨﻬﻢ ﺑﺒﻨﺎﺀ ﺣﻮﺽ ﻣﺎ ٍﺀ ﻹﺑﻠﻪ ،ﻭﺍﻟﺬﻳﻦ
ﻳﺘﻨﺎﺯﻋﻮﺎ ﻣﺎ ﺃﺳﻠﻤﻮﺍ ﺇﻻ ﺑﻴﺪﻩ ﻭﺃﻳﺪﻱ ﺃﻣﺜﺎﻟﻪ ،ﻭﻫﺬﻩ ﺍﳋﻼﻓﺔ ﻗﺪ ﺁﻟﺖ ﺇﱃ ﻣﻦ ﻗﻮﺗﻠﻮﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﻣـﻦ
ﻗﺎﺗﻠﻬﻢ ﻋﻠﻴﻪ ﺣﺎﺿﺮ ﻳﺮﻯ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ ﻓﺼﱪﻭﺍ ﻭﺗﺬﻛﺮﻭﺍ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﰲ ﺍﳉﻨﺔ ﻓﺴـﻜﻨﺖ
ﺖ ﹶﺃ ﱠﻥ ﺍﺑ ﻦ ﻋ ﻤﺮ ،ﻛﹶﺎ ﹶﻥ ِﻋﻨ ﺪ ﻣﻌﺎ ِﻭﻳﺔﹶ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﹶﺃ ﺣ ﻖ ِﺑ ﻬﺬﹶﺍ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ِﻣﻨﺎ ،ﻭ ﻣ ﻦ
ﻧﻔﻮﺳﻬﻢ ،ﻓﻌﻦ ﹶﺃﻳﻮﺏ ،ﻗﹶﺎ ﹶﻝ :ﻧﺒﹾﺌ
ﺖ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺨﺸِﻴ ﺖ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ :ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶﺎﺗﻠﹸﻮ ﻙ ﻭﹶﺃﺑﺎ ﻙ ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ ،ﹶﻓ ﻳﻨﺎ ِﺯ ﻋﻨﺎ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ﻣﺮِ؟ ﻗﹶﺎ ﹶﻝ ":ﹶﻓ ﻬ ﻤ ﻤ
٤٢
ﺠﻨﺎ ِﻥ
ﺕ ﻣﺎ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ِ
ﺤ ﻤ ﹶﻞ ﹶﻗ ﻮﻟِﻲ ﻋﻠﹶﻰ ﹶﻏﻴ ِﺮ ﺍﱠﻟﺬِﻱ ﹶﺃ ﺭ ﺩﺕ ،ﻭ ﹶﺫ ﹶﻛ ﺮ
ﻓِﻲ ﹶﻗ ﻮﻟِﻲ ﻫﺬﹶﺍ ِﻫﺮﺍﹶﻗ ﹸﺔ ﺍﻟ ﺪﻣﺎﺀِ ،ﻭﹶﺃ ﹾﻥ ﻳ
"
ﺱ ﻣﺎ ﺗـ ﺮﻳﻦ، ﺖ :ﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ﺍﻟﻨﺎ ِ ﺴﻮﺍﺗﻬﺎ ﺗﻨ ﹸﻄﻒ ،ﹸﻗ ﹾﻠ
ﺼ ﹶﺔ ﻭﻧ
ﺖ ﻋﻠﹶﻰ ﺣ ﹾﻔ ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤﺮ ،ﻗﹶﺎ ﹶﻝ ":ﺩ ﺧ ﹾﻠ
ﻚ ﻋﻨ ﻬ ﻢﳊ ﻖ ﹶﻓِﺈﻧ ﻬ ﻢ ﻳﻨﺘ ِﻈﺮﻭﻧﻚ ،ﻭﹶﺃ ﺧﺸﻰ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻓِﻲ ﺍ ﺣِﺘﺒﺎ ِﺳ ﺖ :ﺍ ﹶ ﺠ ﻌ ﹾﻞ ﻟِﻲ ِﻣ ﻦ ﺍ َﻷ ﻣ ِﺮ ﺷ ﻲﺀٌ ،ﹶﻓﻘﹶﺎﹶﻟ ﹶﻓﹶﻠ ﻢ ﻳ
ﺐ ﻣﻌﺎ ِﻭﻳ ﹸﺔ ﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺮِﻳ ﺪ ﹶﺃ ﹾﻥ ﻳﺘ ﹶﻜﱠﻠ ﻢ ﻓِﻲ ﻫـﺬﹶﺍ ﺱ ﺧ ﹶﻄ ﻕ ﺍﻟﻨﺎ ﹸﻓ ﺮﹶﻗﺔﹲ ،ﹶﻓﹶﻠ ﻢ ﺗ ﺪ ﻋ ﻪ ﺣﺘﻰ ﹶﺫ ﻫﺐ ،ﹶﻓﹶﻠﻤﺎ ﺗ ﹶﻔ ﺮ
ﺴﹶﻠ ﻤ ﹶﺔ :ﹶﻓ ﻬﻠﱠﺎ ﹶﺃ ﺟﺒﺘﻪ؟ ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ:
ﺐ ﺑ ﻦ ﻣ
ﺤ ﻦ ﹶﺃ ﺣ ﻖ ِﺑ ِﻪ ِﻣﻨ ﻪ ﻭ ِﻣ ﻦ ﹶﺃﺑِﻴﻪِ ،ﻗﹶﺎ ﹶﻝ ﺣﺒِﻴ
ﺍ َﻷ ﻣ ِﺮ ﹶﻓ ﹾﻠﻴ ﹾﻄِﻠ ﻊ ﹶﻟﻨﺎ ﹶﻗ ﺮﻧﻪ ،ﹶﻓﹶﻠﻨ
ﺖ ﹶﺃ ﹾﻥ
ﺨﺸِﻴ ﻼﻡِ ،ﹶﻓ ﻚ ﻭﹶﺃﺑﺎ ﻙ ﻋﻠﹶﻰ ﺍ ِﻹ ﺳ ﹶ ﻚ ﻣ ﻦ ﻗﹶﺎﺗﹶﻠ
ﺖ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ :ﹶﺃ ﺣ ﻖ ِﺑ ﻬﺬﹶﺍ ﺍ َﻷ ﻣ ِﺮ ِﻣﻨ
ﺖ ﺣﺒ ﻮﺗِﻲ ،ﻭ ﻫ ﻤ ﻤ ﺤﹶﻠ ﹾﻠ
ﹶﻓ
ﳉﻨـﺎ ِﻥ ﺤ ﻤ ﹸﻞ ﻋﻨﻲ ﹶﻏﻴ ﺮ ﹶﺫِﻟﻚ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮﺕ ﻣﺎ ﹶﺃ ﻋ ﺪ ﺍﻟﱠﻠ ﻪ ﻓِﻲ ﺍ ِ ﺴ ِﻔﻚ ﺍﻟ ﺪﻡ ،ﻭﻳ ﳉ ﻤﻊِ ،ﻭﺗ ﻕ ﺑﻴ ﻦ ﺍ ﹶ
ﹶﺃﻗﹸﻮ ﹶﻝ ﹶﻛِﻠ ﻤ ﹰﺔ ﺗ ﹶﻔ ﺮ
".٥٧
ﻓﻬﺬﻩ ﺳﲑﺓ ﻣﻀﻄﺮﺩﺓ ﺗﻜﺸﻒ ﳐﺒﻮﺀ ﺍﻟﻨﻔﻮﺱ ﻭﻧﻴﺘﻬﺎ ﰲ ﻋﻤﻠﻬﺎ ﻭﺟﻬﺎﺩﻫﺎ.
ﻭﻫﻜﺬﺍ ﺍﳌﻘﺎﺑﻠﺔ ﺑﲔ ﺍﳊﺎﻟﲔ :ﺣﺎﻝ ﻣﻦ ﺳﺨﻂ ﻟﺬﻫﺎﺏ ﺑﻐﻴﺘﻪ ﻭﺭﺿﺎﻩ ﺇﻥ ﺣﺼﻠﻬﺎ ،ﻭﺣﺎﻝ ﻣﻦ ﻋﻤـﻞ ﻣـﻦ
ﺃﺟﻞ ﺍﻵﺧﺮﺓ ﻓﻬﻲ ﻤﺘﻪ ﻭﺭﻏﺒﺘﻪ ﻻ ﻳﻌﻴﻀﻪ ﺷﻴﺊ ﻋﻨﻬﺎ ،ﻻ ﻳﻬﻤﻪ ﺇﻥ ﻓﺎﺕ ﻣﺎ ﻓﺎﺕ ﻭﱂ ﺗﻔﺖ ﻫﻲ ،ﻭﻃﻮﰉ:
ﷲ ،- -ﹶﺃﻧـ ﻪ
ﺨ ﺪ ِﺭﻱ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻣﻦ ﺍﻟﻄﻴﺐ ﻟﻐﺔﹰ ،ﻗﻠﺒﺖ ﺍﻟﻴﺎﺀ ﻭﺍﻭﺍﹰ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ
ﺠﻨـ ِﺔ
ﺏ ﹶﺃﻫـ ِﻞ ﺍﹾﻟ
ﺴ ﲑ ﹸﺓ ﻣِﺎﹶﺋ ِﺔ ﺳﻨﺔٍِ ،ﺛﻴﺎ
ﺠﻨ ِﺔ ﻣ ِ
ﺠ ﺮﹲﺓ ﻓِﻲ ﺍﹾﻟ
ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺭ ﺟ ﹲﻞ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ،ﻣﺎ ﻃﹸﻮﺑﻰ؟ ﻗﹶﺎ ﹶﻝ :ﺷ
ﺝ ِﻣ ﻦ ﹶﺃ ﹾﻛﻤﺎ ِﻣﻬﺎ.٥٨.
ﺨ ﺮ ﺗ
ﻭﰲ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ :ﺃﻥ ﻣﻘﺎﻣﺎﺕ ﺍﻵﺧﺮﺓ ﻭﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ﻟﻴﺲ ﲝﺴﺐ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻨـﺎﺱ ﺑﻴﻨـﻬﻢ ﰲ
ﺍﳌﻨﺎﺻﺐ ﻭﺍﻷﻣﻮﺍﻝ ،ﺑﻞ ﺇﻥ ﺍﳌﺘﺮﻓﲔ ﻫﻢ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺻﺪﻭﺩﹰﺍ ﻋﻦ ﺍﻟﺬﻛﺮ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻓِﻲ
ﺤ ﻦ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﹶﺃ ﻣﻮﺍﻟﹰﺎ ﻭﹶﺃ ﻭﻟﹶﺎﺩﺍ ﻭﻣـﺎ
ﹶﻗ ﺮﻳ ٍﺔ ِﻣ ﻦ ﻧﺬِﻳ ٍﺮ ِﺇﻟﱠﺎ ﻗﹶﺎ ﹶﻝ ﻣﺘ ﺮﻓﹸﻮﻫﺎ ﺇِﻧﺎ ِﺑﻤﺎ ﹸﺃ ﺭ ِﺳ ﹾﻠﺘ ﻢ ِﺑ ِﻪ ﻛﹶﺎِﻓﺮﻭ ﹶﻥ ) (٣٤ﻭﻗﹶﺎﻟﹸﻮﺍ ﻧ
ﺱ ﻟﹶﺎ ﻳ ﻌﹶﻠﻤـﻮ ﹶﻥ )(٣٦ ﻕ ِﻟ ﻤ ﻦ ﻳﺸﺎ ُﺀ ﻭﻳ ﹾﻘ ِﺪ ﺭ ﻭﹶﻟ ِﻜ ﻦ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﺍﻟﻨﺎ ِ
ﻂ ﺍﻟ ﺮ ﺯ
ﺴﹸ
ﲔ ) (٣٥ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﺭﺑﻲ ﻳﺒ ﺤ ﻦ ِﺑ ﻤ ﻌ ﱠﺬِﺑ
ﻧ
٤٣
ﻚ ﹶﻟﻬـ ﻢ ﺟـﺰﺍ ُﺀ
ﻭﻣﺎ ﹶﺃ ﻣﻮﺍﹸﻟ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﹶﺃ ﻭﻟﹶﺎ ﺩ ﹸﻛ ﻢ ﺑِﺎﱠﻟﺘِﻲ ﺗ ﹶﻘ ﺮﺑ ﹸﻜ ﻢ ِﻋﻨ ﺪﻧﺎ ﺯﹾﻟﻔﹶﻰ ِﺇﻟﱠﺎ ﻣ ﻦ ﺁ ﻣ ﻦ ﻭ ﻋ ِﻤ ﹶﻞ ﺻﺎِﻟﺤﺎ ﹶﻓﺄﹸﻭﹶﻟِﺌ
ﺕ ﺁ ِﻣﻨﻮ ﹶﻥ )] {(٣٧ﺳﺒﺄ [٣٧ - ٣٤ :ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺭﺑﻂ ﺩﺍﺋـﻢ ﺑـﲔ ﻀ ﻌﻒِ ِﺑﻤﺎ ﻋ ِﻤﻠﹸﻮﺍ ﻭ ﻫ ﻢ ﻓِﻲ ﺍﹾﻟ ﻐ ﺮﻓﹶﺎ ِ ﺍﻟ
ﻚ ﻓِﻲ ﹶﻗ ﺮﻳ ٍﺔ ِﻣ ﻦ ﻧﺬِﻳ ٍﺮ ِﺇﻟﱠـﺎ ﻗﹶـﺎ ﹶﻝ ﻚ ﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﻣ ﻦ ﹶﻗﺒِﻠ
ﺍﻟﻌﻠﻮ ﻭﺍﻟﻔﺴﺎﺩ ﻛﻤﺎ ﻗﺎﻝ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ } :ﻭ ﹶﻛ ﹶﺬِﻟ
ﻣ ﺘ ﺮﻓﹸﻮﻫﺎ ِﺇﻧﺎ ﻭ ﺟ ﺪﻧﺎ ﺁﺑﺎ َﺀﻧﺎ ﻋﻠﹶﻰ ﺃﹸ ﻣ ٍﺔ ﻭِﺇﻧﺎ ﻋﻠﹶﻰ ﺁﺛﹶﺎ ِﺭ ِﻫ ﻢ ﻣ ﹾﻘﺘﺪﻭ ﹶﻥ{ ]ﺍﻟﺰﺧﺮﻑ [٢٣ :ﻭﻛﻤـﺎ ﻗـﺎﻝ ﻋـﻦ
ﺤِﻴﻲ
ﺴﺘ
ﻒ ﻃﹶﺎِﺋ ﹶﻔ ﹰﺔ ِﻣﻨ ﻬ ﻢ ﻳ ﹶﺬﺑ ﺢ ﹶﺃﺑﻨﺎ َﺀ ﻫ ﻢ ﻭﻳ
ﻀ ِﻌ
ﺴﺘ ﺽ ﻭ ﺟﻌ ﹶﻞ ﹶﺃ ﻫﹶﻠﻬﺎ ِﺷﻴﻌﺎ ﻳ
ﻓﺮﻋﻮﻥِ} :ﺇ ﱠﻥ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﻋﻠﹶﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺴﺪِﻳ ﻦ{ ]ﺍﻟﻘﺼﺺ. [٤ : ِﻧﺴﺎ َﺀ ﻫ ﻢ ِﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹾﻔ ِ
ﺽ ﻭﻟﹶـﺎ
ﺠ ﻌﹸﻠﻬﺎ ِﻟﱠﻠﺬِﻳ ﻦ ﻟﹶﺎ ﻳﺮِﻳﺪﻭ ﹶﻥ ﻋﹸﻠﻮﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻚ ﺍﻟﺪﺍ ﺭ ﺍﻟﹾﺂ ِﺧ ﺮ ﹸﺓ ﻧ
ﻭﻗﺪ ﻭﻋﺪ ﺍﷲ ﻭﺭﺍﺛﺔ ﺍﻷﺭﺽ ﻟﻠﺬﻳﻦ }ﺗِ ﹾﻠ
ﲔ{ ]ﺍﻟﻘﺼﺺ. [٨٣ : ﹶﻓﺴﺎﺩﺍ ﻭﺍﹾﻟﻌﺎِﻗﺒ ﹸﺔ ِﻟ ﹾﻠ ﻤﺘ ِﻘ
ﻭﺍﳉﻬﺎﺩ ﻭﺍﻟﺒﻼﺀ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﻻ ﻷﻫﻞ ﺍﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ ،ﻭﻗﺪ ﻛﺸﻒ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﺑﺎﳉﻬـﺎﺩ ﻛﻤـﺎ ﰲ
ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ،ﺗﻠﻚ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﲰﻴﺖ ﺑﺎﻟﻔﺎﺿﺤﺔ ﻷﺎ ﻓﻀﺤﺖ ﺍﳌﻨﺎﻓﻘﲔ ،ﻭﻏﺎﻟﺐ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺻـﻔﺎﺕ
ﺕ
ﺻﺪﺍ ﻟﹶﺎﺗﺒﻌﻮ ﻙ ﻭﹶﻟ ِﻜ ﻦ ﺑ ﻌ ﺪ ﻓﺎﺿﺤﺔ ﳍﻢ ﺇﳕﺎ ﻛﺸﻔﺖ ﺑﺎﳉﻬﺎﺩ ﻓﻬﻢ ﺍﻟﺬﻳﻦ} :ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻋ ﺮﺿﺎ ﹶﻗﺮِﻳﺒﺎ ﻭ ﺳ ﹶﻔﺮﺍ ﻗﹶﺎ ِ
ﺴ ﻬ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻌﹶﻠ ﻢ ِﺇﻧ ﻬ ﻢ ﹶﻟﻜﹶﺎ ِﺫﺑﻮ ﹶﻥ{ ﺨ ﺮ ﺟﻨﺎ ﻣ ﻌ ﹸﻜ ﻢ ﻳ ﻬِﻠﻜﹸﻮ ﹶﻥ ﹶﺃﻧ ﹸﻔ
ﺤِﻠﻔﹸﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻟ ِﻮ ﺍ ﺳﺘ ﹶﻄ ﻌﻨﺎ ﹶﻟ
ﺸ ﱠﻘ ﹸﺔ ﻭ ﺳﻴ
ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﻟ
ﺝ ﹶﻟﹶﺄ ﻋﺪﻭﺍ ﹶﻟ ﻪ ﻋ ﺪ ﹰﺓ ﻭﹶﻟ ِﻜ ﻦ ﹶﻛ ِﺮ ﻩ ﺍﻟﱠﻠ ﻪ ﺍ ﻧِﺒﻌﺎﹶﺛ ﻬ ﻢ ﹶﻓﹶﺜﺒ ﹶﻄ ﻬ ﻢ ﻭﻗِﻴ ﹶﻞ ﺍ ﹾﻗ ﻌﺪﻭﺍ
ﺨﺮﻭ ]ﺍﻟﺘﻮﺑﺔ [٤٢ :ﻭﻫﻢ )} ﻭﹶﻟ ﻮ ﺃﹶﺭﺍﺩﻭﺍ ﺍﹾﻟ
ﺿﻌﻮﺍ ِﺧﻠﹶﺎﹶﻟ ﹸﻜﻢ ﻳﺒﻐﻮﻧ ﹸﻜ ﻢ ﺍﹾﻟ ِﻔﺘﻨ ﹶﺔ ﻭﻓِـﻴ ﹸﻜ ﻢ
ﻣ ﻊ ﺍﹾﻟﻘﹶﺎ ِﻋﺪِﻳ ﻦ ) (٤٦ﹶﻟ ﻮ ﺧ ﺮﺟﻮﺍ ﻓِﻴ ﹸﻜ ﻢ ﻣﺎ ﺯﺍﺩﻭ ﹸﻛ ﻢ ِﺇﻟﱠﺎ ﺧﺒﺎﻟﹰﺎ ﻭﹶﻟﹶﺄ ﻭ
ﲔ )] {(٤٧ﺍﻟﺘﻮﺑﺔ ([٤٧ ،٤٦ :ﻭﻫﻢ } ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﺋ ﹶﺬ ﹾﻥ ﻟِﻲ ﻭﻟﹶﺎ ﺳﻤﺎﻋﻮ ﹶﻥ ﹶﻟ ﻬ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِﻴ ﻢ ﺑِﺎﻟﻈﱠﺎِﻟ ِﻤ
ﺨﱠﻠﻔﹸﻮ ﹶﻥ
ﺡ ﺍﹾﻟ ﻤ
ﺗ ﹾﻔِﺘﻨﻲ ﹶﺃﻟﹶﺎ ﻓِﻲ ﺍﹾﻟ ِﻔﺘﻨ ِﺔ ﺳ ﹶﻘﻄﹸﻮﺍ ﻭِﺇ ﱠﻥ ﺟ ﻬﻨ ﻢ ﹶﻟ ﻤﺤِﻴ ﹶﻄ ﹲﺔ ﺑِﺎﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ{ ]ﺍﻟﺘﻮﺑﺔ [٤٩ :ﻭﻫﻢ ﺍﻟﺬﻳﻦ }ﹶﻓ ِﺮ
ﺴ ِﻬ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺎ ﺗﻨ ِﻔﺮﻭﺍ ﻓِﻲ
ﻑ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﹶﻛ ِﺮﻫﻮﺍ ﹶﺃ ﹾﻥ ﻳﺠﺎ ِﻫﺪﻭﺍ ِﺑﹶﺄ ﻣﻮﺍِﻟ ِﻬ ﻢ ﻭﹶﺃﻧ ﹸﻔ ِ ِﺑ ﻤ ﹾﻘ ﻌ ِﺪ ِﻫ ﻢ ِﺧﻠﹶﺎ
ﺖ ﺳﻮ ﺭﹲﺓ ﹶﺃ ﹾﻥ ﺁ ِﻣﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ
ﺤ ﺮ ﹸﻗ ﹾﻞ ﻧﺎ ﺭ ﺟﻬﻨ ﻢ ﹶﺃ ﺷ ﺪ ﺣﺮﺍ ﹶﻟ ﻮ ﻛﹶﺎﻧﻮﺍ ﻳ ﹾﻔ ﹶﻘﻬﻮ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ [٨١ :ﻭﻫﻢ } ﻭﺇِﺫﹶﺍ ﹸﺃﻧ ِﺰﹶﻟ ﺍﹾﻟ
ﻚ ﺃﹸﻭﻟﹸﻮ ﺍﻟ ﱠﻄ ﻮ ِﻝ ِﻣﻨ ﻬ ﻢ ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﺫ ﺭﻧﺎ ﻧ ﹸﻜ ﻦ ﻣـ ﻊ ﺍﹾﻟﻘﹶﺎﻋِـﺪِﻳ ﻦ { ]ﺍﻟﺘﻮﺑـﺔ[٨٦ : ﻭﺟﺎ ِﻫﺪﻭﺍ ﻣ ﻊ ﺭﺳﻮِﻟ ِﻪ ﺍ ﺳﺘ ﹾﺄ ﹶﺫﻧ
ﻭﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻗﻮﺓ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﰲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﺼﺎﺩﻕ ﻭﺍﳌﺮﺍﺋﻲ ،ﺑﲔ ﺍﳌـﺆﻣﻦ ﻭﺍﳌﻨـﺎﻓﻖ ﻭﰲ
ﺕ
ﺴﻪ ،ﻣـﺎ
ﺙ ِﺑ ِﻪ ﻧ ﹾﻔ
ﺤ ﺪ ﹾ
ﺕ ﻭﹶﻟ ﻢ ﻳ ﻐﺰ ،ﻭﹶﻟ ﻢ ﻳ
ﷲ " :ﻣ ﻦ ﻣﺎ
ﺍﳊﺪﻳﺚ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻕ" ٥٩ﻭﻫﻮ ﺗﻔﺴﲑ ﳍﺬﻩ ﺍﻵﻳﺎﺕ ﻭﻻ ﺷﻚ. ﻋﻠﹶﻰ ﺷ ﻌﺒ ٍﺔ ِﻣ ﻦ ِﻧﻔﹶﺎ ٍ
ﻗﻮﻟﻪ ) :ﺗﻌﺲ ﻭﺍﻧﺘﻜﺲ( ﻫﻮ ﺷﺄﻥ ﻣﻦ ﻋﻤﻞ ﻟﻐﲑ ﺍﷲ ﻻ ﻳﺪﻭﻡ ﺃﻣﺮﻩ ﻭﻻ ﻳﺼﱪ ،ﺑﻞ ﻳﻨﻘﻠﺐ ﺣﻴـﺚ ﱂ
ﻳﺼﺐ ﻣﺮﺍﺩﻩ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻭﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﺩﻋﺎ ًﺀ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ،ﻓﻬﻮ ﻛﻮﻧﻪ ﻭﻗﺪﺭﻩ ،ﺻﻔﺔ ﻻﺯﻣـﺔ
ﻑ ﹶﻓِﺈ ﹾﻥ ﹶﺃﺻـﺎﺑ ﻪ ﺧﻴـ ﺮ ﺱ ﻣﻦ ﻳ ﻌﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﺣ ﺮ ٍ ﳌﻦ ﻻ ﻳﺮﻳﺪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﲔ {]ﺍﳊﺞ : ﺴﺮﺍ ﹸﻥ ﺍﹾﻟ ﻤِﺒ
ﺨﻚ ﻫ ﻮ ﺍﹾﻟ
ﺴ ﺮ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﹾﻟﺂ ِﺧ ﺮ ﹶﺓ ﹶﺫِﻟ
ﺐ ﻋﻠﹶﻰ ﻭ ﺟ ِﻬ ِﻪ ﺧ ِ
ﺍ ﹾﻃ ﻤﹶﺄ ﱠﻥ ِﺑ ِﻪ ﻭِﺇ ﹾﻥ ﹶﺃﺻﺎﺑﺘ ﻪ ِﻓﺘﻨ ﹲﺔ ﺍﻧ ﹶﻘﻠﹶ
،[١١ﻭﻗﻮﻟﻪ) :ﻭﺇﺫﺍ ﺷﻴﻚ ﻓﻼ ﺍﻧﺘﻘﺶ( ﻓﻬﻮ ﺩﻋﺎﺀ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﺼﻴﺐ ﻣﺮﺍﺩﻩ ﺑﺎﻧﺘﻜﺎﺳﺘﻪ ،ﻓﺈﻥ ﻫﺬﺍ ﻳﺮﺗـﺪ
٤٤
ﻭﻳﻨﻘﻠﺐ ﻋﻠﻰ ﻋﻘﺒﻪ ﺭﺟﺎﺀ ﺟﱪ ﺩﻧﻴﺎﻩ ﺍﻟﺬﺍﻫﺒﺔ ﺑﺴﺒﺐ ﺍﻟﺒﻼﺀ ،ﻓﺮﺳﻮﻝ ﺍﷲ ﻳﺪﻋﻮ ﻋﻠﻴﻪ ﺃﻥ ﻻﻳﻠﺘـﺌﻢ ﻟـﻪ
ﺷﺄﻧﻪ ﻭﻻ ﻳﻌﻮﺩ ﻟﻪ ﻣﺎ ﺭﺟﺎﻩ ﺣﱴ ﻟﻮ ﻛﺎﻥ ﳎﺮﺩ ﺯﻭﺍﻝ ﺷﻮﻛﺔ ﻋﻨﻪ .ﺃﻣﺎ ﻗﻮﻟﻪ )ﺗﻌﺲ( ﻓﻬﻮ ﺩﻋﺎﺀ ﻭﺣﻘﻴﻘـﺔ
ﻛﻮﻧﻴﺔ ،ﻓﺈﻥ ﻣﻦ ﺗﺸﺘﺖ ﳘﹼﻪ ﺇﱃ ﻣﻄﺎﻟﺐ ﻋﺪﺓ ﺗﻨﻘﻠﺖ ﺑﻪ ﺃﻣﻮﺍﻟﻪ ﻭﺃﺗﻌﺒﺘﻪ ﺳﺒﻠﻬﺎ ،ﻛﻠﻤﺎ ﺃﺭﺍﺩ ﺷـﻴﺌﹰﺎ ﻭﺟـﺪﻩ
ﺲ
ﺳﺮﺍﺑﹰﺎ ﻻ ﻏﻨﺎﺀ ﻓﻴﻪ ﻭﻻ ﻛﻔﺎﻳﺔ ،ﻭﻣﻦ ﺟﻌﻞ ﺍﷲ ﻗﺼﺪﻩ ﻭﻏﺎﻳﺘﻪ ﻭﻧﻴﺘﻪ ﻓﻬﻮ ﻛﺎﻓﻴﻪ ﻷﻧﻪ ﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ }ﹶﺃﻟﹶـﻴ
ﻀِﻠ ِﻞ ﺍﻟﱠﻠ ﻪ ﹶﻓﻤﺎ ﹶﻟ ﻪ ِﻣ ﻦ ﻫﺎ ٍﺩ {]ﺍﻟﺰﻣﺮ [٣٦ :
ﻚ ﺑِﺎﱠﻟﺬِﻳ ﻦ ﻣِﻦ ﺩﻭِﻧ ِﻪ ﻭﻣﻦ ﻳ
ﺨ ﻮﻓﹸﻮﻧ
ﻑ ﻋﺒ ﺪ ﻩ ﻭﻳ
ﺍﻟﱠﻠ ﻪ ِﺑﻜﹶﺎ ٍ
ﻭﰲ ﺍﳊﺪﻳﺚ ﻓﺎﺋﺪﺓ ﺟﻠﻴﻠﺔ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻴﺴﺖ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺴﻚ ﻓﻘﻂ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺪﻋﺎﺀ ﺑﻞ ﻫﻲ
ﺃﴰﻞ ﻣﻦ ﺫﻟﻚ ﻭﺃﻋﻢ ،ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻣﻦ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ،ﺑﻞ ﻻ ﻳﻌﺮﻓـﻪ ﺇﻻ ﺍﻟﻌـﺎﳌﻮﻥ
ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺭﺳﻮﻝ ﺍﷲ ﻷﻣﺘﻪ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﻡ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺩﻋﺎ ﻋﻠﻰ ﻋﺒـﺪ ﺍﻟـﺪﻳﻨﺎﺭ ﻭﺍﻟـﺪﺭﻫﻢ ﻭﺍﻟﻘﻄﻴﻔـﺔ،
ﻭﺍﳋﻤﻴﺼﺔ ،ﺑﺄﻥ ﻳﺘﻌﺲ ،ﻭﻣﻌﲎ ﻫﺬﺍ :ﺃﻧﻪ ﻳﻜﻮﻥ ﻋﺒﺪ ﺩﺭﳘﻪ ،ﺃﻭ ﺩﺭﻫﻢ ﻏﲑﻩ ،ﻭﻛﺬﻟﻚ ﻋﺒﺪ ﲬﻴﺼـﺘﻪ ﺃﻭ
ﲬﻴﺼﺔ ﻳﺮﺟﻮﻫﺎ ﻣﻦ ﻏﲑﻩ ،ﺃﻭ ﻗﻄﻴﻔﺔ ﺃﻭ ﻏﲑ ﺫﻟﻚ.
ﻭﺇﳕﺎ ﻳﺬﻡ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺒﺎﱄ ﻣﻦ ﺃﻳﻦ ﺍﻛﺘﺴﺐ ﺫﻟﻚ ،ﻓﺄﻣﺎ ﺍﳌﺆﻣﻦ ﻓﺈﻧﻪ ﺷﺮﻓﺖ ﻧﻔﺴﻪ ﻓﻠﻢ ﻳﺮﺽ ﺃﻥ ﳝﻠﻜﻬـﺎ
ﺇﻻ ﺧﺎﻟﻖ ﺍﳋﻼﺋﻖ ﻛﻠﻬﻢ ،ﻓﻴﻜﻮﻥ ﻋﺒﺪﺍ ﷲ ﳝﻠﻜﻪ ﺍﷲ ﻣﺎ ﻳﺸﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ﻭﻋﺒﺎﺩﻩ.
ﻭﰲ ﺣﺪﻳﺚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﻼﻣﺔ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﲤﻠﻜﻪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ:ﺃﻻ ﻳﺮﺿﻰ ﺇﻻ ﺇﺫﺍ ﺃﻋﻄـﻲ ،ﻭﻻ
ﻳﺴﺨﻂ ﺇﻻ ﺇﺫﺍ ﻣﻨﻊ ﻭﺣﺮﻡ ،ﻓﻤﻦ ﻭﺟﺪ ﺫﻟﻚ ﰲ ﻧﻔﺴﻪ ﻓﻠﻴﺤﺬﺭ ﺃﻥ ﻳﻜﻮﻥ ﳑﻜﻦ ﻳﺘﻨﺎﻭﻟﻪ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ.
ﻭﻗﻮﻟﻪ) :ﻃﻮﰉ ﻟﻌﺒٍﺪ ﺁﺧﺬ ﺑﻌﻨﺎﻥ ﻓﺮﺳﻪ( ،ﻳﻌﲏ :- -ﺇﻧﻪ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﻟﻪ ﻣﻦ ﳝﻠﻚ ﻓﺮﺳﻪ ،ﻓﻬﻮ ﺁﺧﺬ
ﺑﻌﻨﺎﺎ ،ﺇﺫﺍ ﻧﺰﻝ ﻋﻨﻬﺎ ﻓﻬﻮ ﻭﺣﻴﺪ ﻓﺮﻳﺪ ﻏﲑ ﻣﺬﻛﻮﺭ ﻭﻻ ﻣﻌﺪﻭﺩ ﻭﻻ ﻣﻌﺮﻭﻑ ،ﻭﺇﳕﺎ ﺧﺮﺝ ﷲ ﻋﺰ ﻭﺟـﻞ
٦٠
ﻣﺘﻄﻮﻋﺎ ﳉﻬﺎﺩ ﺃﻋﺪﺍﺀ ﺍﷲ.
ﺽ ﻭﻻ
ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﻣﺎ ﻗﺼﺪ ﺎ ﻭﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ؛ ﻓﻤﻦ ﺗﻌﺒﺪ ﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﻴﺲ ﻟﻪ ﻏﺮ
ﺏ ﺳﻮﺍﻫﺎ ،ﻓﻬﺬﺍ ﺭﻛﹶﻦ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ،ﻭﺟﻌﻠﻬﺎ ﳘﻪ ﻭﻏﺎﻳﺘﻪ؛ ﻭﺬﺍ ﻓﻘﺪ ﺗﻌﺲ ،ﻭﻫﻠﻚ ،ﻭﺳﻘﻂ ،ﻭﻏﺮﻕ ﰲ ﻣﺄﺭ
ﻣﺴﻠﻜﻪ ،ﻓﻼ ﻗﻮﺍﻡ ﻟﻪ ،ﺇ ﱠﻻ ﺃ ﹾﻥ ﻳﺘﺪﺍﺭﻛﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ.
ﻓﻬﺬﺍ ﻗﻠﺒﻪ ﻭﻗﺎﻟﺒﻪ ﻣﻌﻠﱠﻖ ﺑﺎﻟﺪﻧﻴﺎ ،ﺇ ﹾﻥ ﺃﹸﻋﻄ ﻲ ﻣﻨﻬﺎ ،ﺭﺿﻲ ،ﻭﲪﺪ ،ﻭﺃﺛﲎ ،ﻭﺇ ﹾﻥ ﱂ ﻳﻌﻂ ،ﺳﺨﻂ ،ﻭﺗﱪﻡ ،ﻭﻗﺪ
ﺕ ﹶﻓِﺈ ﹾﻥ ﹸﺃ ﻋﻄﹸﻮﺍ ِﻣﻨﻬـﺎ
ﺼ ﺪﻗﹶﺎ ِ
ﻭﺻﻒ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ؛ ﻓﻘﺎﻝ ﺗﻌﺎﱃ } :ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻳ ﹾﻠ ِﻤ ﺰﻙ ﻓِﻲ ﺍﻟ
ﺨﻄﹸﻮ ﹶﻥ )] {(٥٨ﺍﻟﺘﻮﺑﺔ[. ﺴﺭﺿﻮﺍ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﻌ ﹶﻄﻮﺍ ِﻣﻨﻬﺎ ِﺇﺫﹶﺍ ﻫ ﻢ ﻳ
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻌﺪﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ :ﻭﺃﻣﺎ ﺍﻟﻌﻤﻞ ﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ ،ﻭﲢﺼـﻴﻞ
ﺃﻏﺮﺍﺿﻬﺎ :ﺇ ﹾﻥ ﻛﺎﻧﺖ ﺇﺭﺍﺩﺓ ﺍﻟﻌﺒﺪ ﻛﻠﻬﺎ ﳍﺬﺍ ﺍﳌﻘﺼﺪ ،ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺇﺭﺍﺩﹲﺓ ﻟﻮﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻓﻬـﺬﺍ
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ﻟﻴﺲ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﻧﺼﻴﺐ؛ ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻻ ﻳﺼﺪﺭ ﻣﻦ ﻣﺆﻣﻦ؛ ﻓﺈ ﱠﻥ ﺍﳌﺆﻣﻦ ﻭﻟﻮ ﻛﺎﻥ ﺿﻌﻴﻒ ﺍﻹﳝـﺎﻥ
ﻻﺑ ﺪ ﺃ ﹾﻥ ﻳﺮﻳﺪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ.
ﻭﺃﻣﺎ ﻣﻦ ﻋﻤﻞ ﻟﻮﺟﻪ ﺍﷲ ﻭﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻘﺼﺪﺍﻥ ﻣﺘﺴﺎﻭﻳﺎﻥ ،ﻓﻬﺬﺍ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻣﺆﻣﻨـﺎ ،ﻓﺈﻧـﻪ ﻧـﺎﻗﺺ
ﺍﻹﳝﺎﻥ ،ﻭﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻹﺧﻼﺹ ،ﻭﻋﻤﻠﻪ ﻧﺎﻗﺺ؛ ﻟﻔﻘﺪﻩ ﻛﻤﺎﻝ ﺍﻹﺧﻼﺹ.
ﻼ ﻳﺴـﺘﻌﲔ ﺑـﻪ ﻭﺃﻣﺎ ﻣﻦ ﻋﻤﻞ ﷲ ﻭﺣﺪﻩ ،ﻭﺃﺧﻠﺺ ﰲ ﻋﻤﻠﻪ ﺇﺧﻼﺻﺎ ﺗﺎﻣﺎ؛ ﻭﻟﻜﻨﻪ ﻳﺄﺧﺬ ﻋﻠﻰ ﻋﻤﻠﻪ ﺟﻌ ﹰ
ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﻳﻦ؛ ﻛﺎﳉﻌﺎﻟﺔ ﺍﻟﱵ ﲡﻌﻞ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﳋﲑ ،ﻭﻛﺎﺎﻫﺪ ﺍﻟﱠﺬﻱ ﻳﺮﺗﺐ ﻋﻠﻰ ﺟﻬﺎﺩﻩ ﻏﻨﻴﻤـﺔ
ﺃﻭ ﺭﺯﻕ ،ﻭﻛﺎﻷﻭﻗﺎﻑ ﺍﻟﱵ ﲡﻌﻞ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﺪﺍﺭﺱ ،ﻭﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﺎ ،ﻓﻬﺬﺍ ﻻ ﻳﻀﺮ
ﺃﺧﺬﻩ ﰲ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ ﻭﺗﻮﺣﻴﺪﻩ؛ ﻟﻜﻮﻧﻪ ﱂ ﻳﺮﺩ ﺑﻌﻤﻠﻪ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﻧﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺪﻳﻦ ،ﻭﻗﺼﺪ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻣﺎ ﺣﺼﻞ
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ﻟﻪ ﻣﻌﻴﻨﺎ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺪﻳﻦ.
ﻭﻳﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺒﲔ ﻟﻠﻨﺎﺱ ﺧﻄﺮ ﺇﺭﺍﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﳛﺬﺭﻫﻢ ﻣﻦ ﺫﻟﻚ ؛ ﻷﻥ ﺇﺭﺍﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻤﻞ ﻷﺟﻠـﻬﺎ
ﺷﺮﻙ ﻳﻨﺎﰲ ﻛﻤﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻮﺍﺟﺐ ﻭﳛﺒﻂ ﺍﻟﻌﻤﻞ ،ﻭﺇﺭﺍﺩﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ؛ ﻷﻥ ﻣﺮﻳﺪ ﺍﻟﺪﻧﻴﺎ ﻗﺪ
ﺗﻐﻠﺐ ﺇﺭﺍﺩﺗﻪ ﺗﻠﻚ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻋﻤﻠﻪ ،ﻭﺃﻣﺎ ﺍﻟﺮﻳﺎﺀ ﻓﻘﺪ ﻳﻌﺮﺽ ﻟﻪ ﰲ ﻋﻤﻞ ﺩﻭﻥ ﻋﻤـﻞ ﻭﻻ ﻳﺴﺘﺮﺳـﻞ
ﻣﻌﻪ ،ﻭﺍﳌﺆﻣﻦ ﻳﻜﻮﻥ ﺣﺬﺭﺍ ﻣﻦ ﻫﺬﺍ ﻭﻫﺬﺍ
ﻭﻫﻜﺬﺍ ﺣﺎﻝ ﻣﻦ ﻛﺎﻥ ﻣﺘﻌﻠﻘﺎ ﺑﺮﺋﺎﺳﺔ ﺃﻭ ﺑﻐﲑ ﺫﻟﻚ ﻣﻦ ﺃﻫﻮﺍﺀ ﻧﻔﺴﻪ ﺇﻥ ﺣﺼﻞ ﻟﻪ ﺭﺿﻲ ﻭﺇﻥ ﱂ ﳛﺼﻞ ﻟﻪ
ﺳﺨﻂ ،ﻓﻬﺬﺍ ﻋﺒﺪ ﻣﺎ ﻳﻬﻮﺍﻩ ﻣﻦ ﺫﻟﻚ ،ﻭﻫﻮ ﺭﻗﻴﻖ ﻟﻪ ؛ ﻷﻥ ﺍﻟﺮﻕ ﻭﺍﻟﻌﺒﻮﺩﻳـﺔ ﰲ ﺍﳊﻘﻴﻘـﺔ ﺭﻕ ﺍﻟﻘﻠـﺐ
ﻕ ﺍﻟﻘﻠﺐ ﻭﺍﺳﺘﻌﺒﺪﻩ ﻓﻬﻮ ﻋﺒﺪﻩ ؛ ﻷﻥ ﺍﻟﻌﺒﺪ ﺣ ﺮ ﻣﺎ ﹶﻗِﻨﻊ ،ﻭﺍﳊﺮ ﻋﺒﺪ ﻣﺎ ﹶﻃ ِﻤﻊ ،ﻭﻃﺎﻟﺐ
ﻭﻋﺒﻮﺩﻳﺘﻪ ،ﻓﻤﺎ ﺍﺳﺘﺮ
ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺇﻻ ﺍﳌﺎﻝ ﻳﺴﺘﻌﺒﺪﻩ ﻭﻳﺴﺘﺮﻗﻪ ،ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻧﻮﻋﺎﻥ :ﻣﻨﻬﺎ ﻣﺎ ﳛﺘﺎﺟـﻪ ﺍﻟﻌﺒـﺪ :ﻣـﻦ
ﻃﻌﺎﻣﻪ ،ﻭﺷﺮﺍﺑﻪ ،ﻭﻣﺴﻜﻨﻪ ،ﻭﻣﻨﻜﺤﻪ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻓﻬﺬﺍ ﻳﻄﻠﺒﻪ ﻣﻦ ﺍﷲ ﻭﻳﺮﻏﺐ ﺇﻟﻴﻪ ﻓﻴـﻪ ﻣـﻊ ﺑـﺬﻝ
ﺍﻷﺳﺒﺎﺏ ،ﻭﻳﻜﻮﻥ ﺍﳌﺎﻝ ﻋﻨﺪﻩ ﻳﺴﺘﻌﻤﻠﻪ ﰲ ﺣﺎﺟﺎﺗﻪ ﲟﱰﻟﺔ ﲪﺎﺭﻩ ﺍﻟﺬﻱ ﻳﺮﻛﺒﻪ ،ﻭﺑﺴﺎﻃﻪ ﺍﻟﺬﻱ ﳚﻠﺲ ﻋﻠﻴﻪ،
ﺑﻞ ﲟﱰﻟﺔ ﺍﻟﻜﻨﻴﻒ ﺍﻟﺬﻱ ﻳﻘﻀﻲ ﻓﻴﻪ ﺣﺎﺟﺘﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺴﺘﻌﺒﺪﻩ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﳛﺘﺎﺝ ﺍﻟﻌﺒﺪ ﺇﻟﻴـﻪ ،ﻓﻬـﺬﻩ
ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻌﻠﻖ ﻗﻠﺒﻪ ﺎ
ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ " :ﻭﺳﻮﻍ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻪ ﻟﻜﻮﻧﻪ ﻗﺼﺮ ﻋﻤﻠﻪ ﻋﻠﻰ ﲨﻊ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﺷﺘﻐﻞ ﺎ ﻋﻤـﺎ
ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﺘﺸﺎﻏﻞ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﻨﺪﻭﺑﺎﺕ "
ﻭﻳﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻘﻨﻊ ﲟﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﻭﻳﺬﻛﺮ ﺩﺍﺋﻤﺎ ﻗﻮﻟﻪ » :ﻗﺪ ﺃﻓﻠﺢ ﻣﻦ ﺃﺳـﻠﻢ،
ﻭﺭﺯِﻕ ﻛﻔﺎﻓﺎ ﻭﻗﻨﻌﻪ ﺍﷲ ﲟﺎ ﺁﺗﺎﻩ « .
ﻭﻳﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺍﳌﺴﻠﻢ ﺃﻥ ﳚﻌﻞ ﳘﻪ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻳﺒﺘﻐﻲ ﺛﻮﺍﺏ ﺍﷲ ،ﻭﳜﺸﻰ ﻋﻘﺎﺑﻪ ،ﻭﻳﻄﻤﻊ ﰲ ﺭﺿﺎﻩ
). (٢
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ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ :ﻭﰲ ﻗﻮﻟﻪ " :ﻃﻮﰉ " " ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳊﺾ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﲟﺎ ﳛﺼﻞ
ﺑﻪ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ "
ﺇﻥ ﺍﳌﺴﻠﻢ ﺍﻟﺼﺎﺩﻕ ﻫﻮ ﺍﻟﺰﺍﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺬﻱ ﻻ ﻳﺮﻏﺐ ﰲ ﺭﺋﺎﺳﺘﻬﺎ ،ﻭﻻ ﺣﺐ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﻈﻬﻮﺭ ﺑـﺪﻭﻥ
ﻋﻤﻞ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ » :ﻃﻮﰉ ﻟﻌﺒﺪ ﺁﺧﺬ ﺑﻌﻨﺎﻥ ﻓﺮﺳﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﺷﻌﺚ ﺭﺃﺳﻪ ﻣﻐﱪﺓ ﻗﺪﻣﺎﻩ « ﻓﻘـﺪ
ﺍﻧﺼﺮﻑ ﻋﻦ ﺣﻈﻮﻅ ﻭﺧﻮﺍﺹ ﻧﻔﺴﻪ ﺇﱃ ﺍﳉﻬﺎﺩ ﻭﻣﺎ ﻳﻘﺘﻀﻴﻪ ،ﺣﱴ ﺇﻥ ﺷﻌﺮﻩ ﱂ ﻳﺪﻫﻦ ،ﻭﻋﻠـﻰ ﻗﺪﻣﻴـﻪ
ﺍﻟﻐﺒﺎﺭ .
ﺇﻥ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳊﻤﻴﺪﺓ :ﺇﺗﻘﺎﻥ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﳛﺒﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ " » :ﺇﻥ ﻛﺎﻥ ﰲ
ﺍﳊﺮﺍﺳﺔ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﻗﺔ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﻗﺔ « ﺃﻱ ﻳﻜﻮﻥ ﻛﺎﻣﻼ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ،ﻓـﻼ
ﳜﺎﻑ ﺍﻻﻧﻘﻄﺎﻉ ،ﻭﻻ ﻳﻬﺘﻢ ﺑﺎﻟﺴﺒﻖ ﺑﻞ ﻳﻼﺯﻡ ﻋﻤﻠﻪ ،ﻭﻣﺎ ﻫﻮ ﻷﺟﻠﻪ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻋﻨﺎﻳﺘﻪ ﲟﺎ ﺃﻣﺮ ﺑـﻪ،
ﻭﻣﻼﺯﻣﺘﻪ ﻟﻌﻤﻠﻪ ﻭﺇﺗﻘﺎﻧﻪ ﻟﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔ ﰲ ﻣﻘﺪﻣﺔ ﺍﳉﻴﺶ ﺃﺗﻘﻨﻬﺎ . ،ﻟﺌﻼ ﻳﻬﺠﻢ ﻋﻠﻴﻬﻢ ﺍﻟﻌـﺪﻭ،
ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﻗﺔ ﰲ ﻣﺆﺧﺮﺓ ﺍﳉﻴﺶ ﺃﻗﺎﻡ ﺣﻴﺚ ﺃﻗﻴﻢ ﻻ ﻳﻔﻘﺪ ﻣﻦ ﻣﻜﺎﻧﻪ ﲝﺎﻝ "
ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ " :ﻓﻴﻪ ﺗﺮﻙ ﺣﺐ ﺍﻟﺮﺋﺎﺳﺔ ﻭﺍﻟﺸﻬﺮﺓ ،ﻭﻓﻀﻞ ﺍﳋﻤﻮﻝ ﻭﺍﻟﺘﻮﺍﺿﻊ " ﻓﻬـﻮ
ﺇﻥ ﺍﺳﺘﺄﺫﻥ ﱂ ﻳﺆﺫﻥ ﻟﻪ ؛ ﻟﻌﺪﻡ ﻣﺎﻟﻪ ﻭﺟﺎﻫﻪ ،ﻭﺇﻥ ﺷﻔﻊ ﰲ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﱂ ﺗﻘﺒﻞ ﺷﻔﺎﻋﺘﻪ .
ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ ﺭﲪﻪ ﺍﷲ " :ﺧﺺ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺬﻛﺮ ؛ ﻟﻴﺆﺫﻥ ﺑﺎﻧﻐﻤﺎﺳﻪ ﰲ ﳏﺒﺔ ﺍﻟﺪﻧﻴﺎ ،ﻭﺷﻬﻮﺍﺎ ،ﻛﺎﻷﺳـﲑ
ﺍﻟﺬﻱ ﻻ ﺧﻼﺹ ﻟﻪ ﻋﻦ ﺃﺳﺮﻩ .ﻭﱂ ﻳﻘﻞ :ﻣﺎﻟﻚ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﺟﺎﻣﻊ ﺍﻟﺪﻧﻴﺎ ؛ ﻷﻥ ﺍﳌﺬﻣﻮﻡ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﻳﺎﺩﺓ
ﻋﻠﻰ ﻗﺪﺭ ﺍﳊﺎﺟﺔ ،ﻻ ﻗﺪﺭ ﺍﳊﺎﺟﺔ "
ﻭﺃﺳﻠﻮﺏ ﺍﻟﺘﺄﻛﻴﺪ ﻳﻮﺿﺢ ﺍﳌﻌﺎﱐ ﻭﳛﻤﻞ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﺼﺪﻳﻖ .ﻓﻴﻨﺒﻐﻲ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ
ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ .
ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ ﺭﲪﻪ ﺍﷲ " :ﺗﻘﺮﺭ ﰲ ﻋﻠﻢ ﺍﳌﻌﺎﱐ ﺃﻥ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ ﺇﺫﺍ ﺍﲢﺪﺍ ﺩﻝ ﻋﻠـﻰ ﻓﺨﺎﻣـﺔ ﺍﳉـﺰﺍﺀ
ﻭﻛﻤﺎﻟﻪ ،ﻭﺍﻟﺸﺮﻳﻄﺘﺎﻥ ﻣﺆﻛﺪﺗﺎﻥ ﻟﻠﻤﻌﲎ ﺍﻟﺴﺎﺑﻖ ؛ ﻓﺈﻥ ﻗﻮﻟﻪ » :ﺁﺧﺬ ﺑﻌﻨﺎﻥ ﻓﺮﺳﻪ « ﻳـﺪﻝ ﻋﻠـﻰ
ﺍﻫﺘﻤﺎﻣﻪ ﺑﺸﺄﻥ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﺎﻫﺪﺓ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ،ﻭﻟﻴﺲ ﻟﻪ ﻫﻢ ﺳﻮﺍﻩ ،ﻻ ﺍﻟﺪﺭﺍﻫﻢ ﻭﻻ ﺍﻟﺪﻧﺎﻧﲑ ،ﺑﻠـﻪ
ﻧﻔﺴﻪ ،ﻓﺘﺮﺍﻩ ﺃﺷﻌﺚ ﺭﺃﺳﻪ ﻣﻐﱪﺓ ﻗﺪﻣﺎﻩ .ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔ ﻳﺒﺬﻝ ﺟﻬﺪﻩ ﻓﻴﻬﺎ ﻻ ﻳﻔﺘﺮ ﻋﻨـﻬﺎ ﺑـﺎﻟﻨﻮﻡ
ﻭﺍﻟﻐﻔﻠﺔ ﻭﳓﻮﳘﺎ ؛ ﻷﻧﻪ ﺗﺮﻙ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺪﻋﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺳﺎﻗﺔ ﺍﳉﻴﺶ ﻻ ﳜﺎﻑ ﺍﻻﻧﻘﻄـﺎﻉ،
ﻭﻻ ﻳﻬﺘﻢ ﺇﱃ ﺍﻟﺴﺒﻖ ،ﺑﻞ ﻳﻼﺯﻡ ﻣﺎ ﻫﻮ ﻷﺟﻠﻪ ،ﻓﻌﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﻳﻨﺔ ﺇﱃ ﺁﺧﺮﻫﺎ ﺟـﺎﺀﺕ ﻣﻘﺎﺑﻠـﺔ ﻟﻠﻘﺮﻳﻨـﺔ
ﺍﻷﻭﱃ ،ﻓﺪﻟﺖ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﻫﺘﻤﺎﻡ ﺻﺎﺣﺒﻬﺎ ﺑﻌﻴﺶ ﺍﻟﻌﺎﺟﻠﺔ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻫﺘﻤﺎﻡ ﺻﺎﺣﺒﻬﺎ ﺑﻌﻴﺶ ﺍﻵﺟﻠـﺔ
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ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ :ﻛﻠﻜﻢ ﺭﺍﻉ
ﺴﺌﹸﻮ ﹲﻝ ﻋ ﻦ ﺭ ِﻋﻴِﺘﻪِ ،ﻓﹶﺎ َﻷ ِﻣ ﲑ ﺍﻟﱠـﺬِﻱ
ﻉ ﹶﻓ ﻤ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ » :ﹸﻛﱡﻠ ﹸﻜ ﻢ ﺭﺍ ٍ
ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺭ ِ
ﺴﺌﹸﻮ ﹲﻝ ﻋﻨ ﻬﻢ ،ﻭﺍ ﹶﳌ ﺮﹶﺃ ﹸﺓ ﺭﺍ ِﻋﻴ ﹲﺔ ﻋﻠﹶﻰ
ﻉ ﻋﻠﹶﻰ ﹶﺃ ﻫ ِﻞ ﺑﻴِﺘ ِﻪ ﻭ ﻫ ﻮ ﻣ
ﺴﺌﹸﻮ ﹲﻝ ﻋﻨ ﻬﻢ ،ﻭﺍﻟ ﺮ ﺟ ﹸﻞ ﺭﺍ ٍ ﻉ ﻭﻫ ﻮ ﻣ ﺱ ﺭﺍ ٍ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ
ﻉ
ﺴﺌﹸﻮ ﹲﻝ ﻋﻨﻪ ،ﹶﺃ ﹶﻻ ﹶﻓ ﹸﻜﱡﻠ ﹸﻜ ﻢ ﺭﺍ ٍ ﻉ ﻋﻠﹶﻰ ﻣﺎ ِﻝ ﺳﻴ ِﺪ ِﻩ ﻭ ﻫ ﻮ ﻣ ﺴﺌﹸﻮﹶﻟ ﹲﺔ ﻋﻨ ﻬﻢ ،ﻭﺍﻟ ﻌﺒ ﺪ ﺭﺍ ٍ
ﺑﻴﺖِ ﺑ ﻌِﻠﻬﺎ ﻭ ﻭﹶﻟ ِﺪ ِﻩ ﻭ ِﻫ ﻲ ﻣ
ﺴﺌﹸﻮ ﹲﻝ ﻋ ﻦ ﺭ ِﻋﻴِﺘ ِﻪ«.٦٣ ﻭ ﹸﻛﱡﻠ ﹸﻜ ﻢ ﻣ
ﻫﺬﺍ ﺩﻳﻦ ﺣﻖ ﻭﺧﲑ ،ﻣﻦ ﺃﻳﻦ ﺃﺗﻴﺘﻪ ﻭﺟﺪﺗﻪ ﻫﺪﻯ ﻭﻧﻮﺭﺍﹰ ،ﻭﻣﺎ ﺃﻓﺴﺪ ﺍﻷﻣﺔ ﺇﻻ ﺍﻷﻫﻮﺍﺀ ﻭﺁﺭﺍﺀ ﺍﻟﺒﺎﻃﻞ ﺍﻟـﱵ
ﲢﻤﻠﺘﻬﺎ ﻣﻦ ﻏﲑ ﺳﺒﻴﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ،ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ ﺑﺎﺏ ﺣﻘﻴﻘﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﻟﱵ ﻳﺴﻌﻰ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻘـﻼﺀ
ﻷﻣﺘﻬﻢ ﻓﺈﻥ ﻓﺴﺎﺩ ﺍﻷﻣﻢ ﻭﺷﻌﻮﺎ ﰲ ﺇﻟﻘﺎﺀ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻜﺴﻞ ﻭﺍﻟﻌﺠﺰ ،ﻭﺍﻻﻧﻜﻔﺎﺀ ﻋﻠـﻰ ﺍﻟـﺬﺍﺕ ،ﻭﺃﻥ
ﲏ ﺑﺎﳋﻄﺎﺏ ﻭﺃﻥ ﺍﻷﻣﺮ ﻟﻪ
ﺣﻴﺎﺓ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﰲ ﻓﻬﻢ ﻭﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ،ﲝﻴﺚ ﻳﺮﻯ ﻛﻞ ﻭﺍﺣﺪ ﺃﻧﻪ ﺍﳌﻌ
ﺩﻭﻥ ﺑﻘﻴﺔ ﺃﻫﻠﻪ ،ﳏﺘﻘﺐ ﺑﺎﻹﰒ ﺇﻥ ﻓﺮﻁ ﻓﻴﻪ ﺃﻭ ﻗﺼﺮ ﻋﻨﻪ ،ﻭﻣﺎ ﺣﻘﻖ ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺃﻋﻤﺎﻝ ﻋﻈﻴﻤﺔ ﻛﺎﻧﺖ ﳍﺎ
ﺍﻟﻔﺮﺍﺩﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺇﳒﺎﺯﺍﺕ ﺍﻷﻣﻢ ﺇﻻ ﳍﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳌﻔﺎﻫﻴﻢ ،ﻭﺣﲔ ﺩﺧﻞ ﺍﻟﻨﺴﻚ
ﳉ ﻤ ﺮ ﺣﻄﺒﹰﺎ ﺑـﺎﺭﺩﹰﺍ ﻭﺭﻓﺎﺗـﹰﺎ
ﺍﻟﻌﺠﻤﻲ ﻭﺍﻟﺘﻌﺒﺪ ﺍﳉﺎﻫﻠﻲ ﻋﻠﻰ ﺃﻣﺘﻨﺎ ﻭﺍﻧﺴﺤﺐ ﺍﻟﻨﺎﺱ ﻋﻦ ﻣﺴﺆﻭﻟﻴﺎﻢ ﻋﺎﺩ ﺍ ﹶ
ﻫﻴﻨﺎﹰ ،ﻭﺣﲔ ﳛﺲ ﺍﳌﺮﺀ ﺑﺄﳘﻴﺘﻪ ﻷﻣﺘﻪ ﻭﺃﳘﻴ ِﺔ ﺃﻣﺘﻪ ﻟﻪ ﺗﻜﺘﻤﻞ ﺩﻭﺭﺓ ﺍﳊﻴﺎﺓ ﻭﲢﺼﻞ ﺍﳌﻨﺠﺰﺍﺕ ،ﺃﻣـﺎ ﺣـﲔ
ﲤﻮﺕ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﺍﻷﻣﺔ ،ﻓﻼ ﻳﺮﻯ ﻟﻨﻔﺴﻪ ﺷﺄﻧﹰﺎ ﻣﻌﻬﺎ ﻭﳍﺎ ،ﻭﻻ ﻳﺮﻯ ﻷﻣﺘﻪ ﻗﻴﻤﺔ ﻓﺤﻴﻨﻬﺎ ﻳﻜﻮﻥ
ﺍﳌﻮﺕ ﺍﳊﻘﻴﻘﻲ ﻟﻜﻞ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﱵ ﻫﻲ ﺣﻘﻴﻘﺔ ﺣﻴﺎﺓ ﺍﻷﻣﻢ ﻭﻣﻘﺎﺻﺪﻫﺎ.
ﺍﳌﺴﺆﻭﻟﻴﺔ ،ﻭﺍﻟﻔﻌﺎﻟﻴﺔ ،ﻭﺻﻴﻐﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﻣﺔ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺮﻭﺍﺑﻂ ،ﻭﺗﻮﺯﻳﻊ ﺍﻟﺘﻜﺎﻟﻴﻒ ،ﻭﻣﺼـﺪﺭ ﺍﳊـﻖ
ﻭﻃﺒﻴﻌﺘﻪ ،ﻫﺬﻩ ﺃﺳﺌﻠﺔ ﺃﻋﻴﺖ ﺍﻷﻣﻢ ﻭﺃﺗﻌﺒﺖ ﻋﻘﻼﺀﻫﻢ ،ﻭﺳﻜﺐ ﻣﻦ ﺃﺟﻠﻬﺎ ﺁﻻﻑ ﺍﶈﺎﺑﺮ ،ﻭﺗﻨـﺎﻃﺢ ﻓﻴﻬـﺎ
ﺽ ﻭﺭﻏﺒﺔ ﺑﺎﻃﻨﻴﺔ ﲢﻘﻖ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻔﺮﺩ ﺑﺎﻋﺘﺒﺎﺭﻩ
ﺩﻋﺎﺓ ﺍﻹﺻﻼﺡ ،ﻷﺎ ﺇﻥ ﺃﺩﺭﻛﺖ ﻭﺧﻀﻊ ﺍﻟﻨﺎﺱ ﳍﺎ ﺑﺘﺮﺍ ٍ
ﻣﺴﺘﻘﻞ ﺍﻹﺭﺍﺩﺓ ﳏﺘﺮﻡ ﺍﻻﻋﺘﺒﺎﺭ ،ﻭﲢﻘﻖ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺑﺘﺴﻤﻴﺔ ﺍﻤﻮﻉ ﺃﻣﺔ ﺗﺘﺤﻘﻖ ﳍـﺎ ﺃﻫـﺪﺍﻓﻬﺎ
ﻉ ﻟﻸﻫﺪﺍﻑ. ﻭﳛﺼﻞ ﳍﺎ ﻣﻘﺼﻮﺩﻫﺎ ،ﺑﻼ ﺗﻌﺎﺭﺽ ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﺍﻷﻣﺔ ،ﻭﺑﻼ ﺗﻔﺮﻳﻂ ﰲ ﺍﳊﻘﻮﻕ ،ﻭﺑﻼ ﺿﻴﺎ ٍ
ﻑ ﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﺍﻷﺭﺿﻴﺔ ﺍﳊﺎﺋﺮﺓ ،ﻭﺑﻜﻠﻤﺎﺕ ﻧﺒﻮﻳﺔ ﺻﺎﺩﻗﺔ ﺣﻤـﻞ
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻮﺣﺪﻩ ﻛﺎ ٍ
ﺍﻟﻜ ﱠﻞ ﺍﻟﺘﻜﻠﻴﻒ ،ﻭﺃﺧﻀﻊ ﺍﳉﻤﻴﻊ ﻟﻠﻮﺍﺟﺐ ،ﻭﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻞ ﺍﻟﻄﺎﻋﺔ ،ﻭﻓﺴﺮ ﻣﺼﺪﺭ ﺍﳊﻖ ﻭﻣﻨﺒﻊ ﻗﻮﺗﻪ.
ﺇﻥ ﺍﳊﻴﺎﺓ ﻻ ﺗﺴﺘﻘﻴﻢ ﺇﻻ ﺑﺘﻨﻈﻴﻢ ،ﻭﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﰲ ﻇﺎﻫﺮﻩ ﻳﻮﺯﻉ ﺍﻷﻣﺔ ﺇﱃ ﺩﻭﺍﺋﺮ ،ﻭﻟﻠﻮﻫﻠﺔ ﺍﻷﻭﱃ ﳛﺼـﻞ
ﺍﻟﻮﻫﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﻭﺍﺋﺮ ﻭﺍﳌﺆﺳﺴﺎﺕ ﻫﻮ ﺗﻔﺮﻕ ﻭﺗﻨﺎﺯﻉ ،ﻛﻤﺎ ﳛﺼﻞ ﺍﻟﻮﻫﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺯﻉ ﻳﻠﻐﻲ ﺍﻟﻌﻼﻗـﺔ
ﺑﲔ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺴﺎﺕ ﻭﺑﲔ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻓﺤﲔ ﻳﻜﻠﻒ ﺍﻟﺸﺮﻉ ﺍﳊﺎﻛﻢ ﺍﻟﻘﻴﺎﻡ ﺑﺎﳉﻬـﺎﺩ
ﻣﺜﻼ ﻓﻴﻈ ﻦ ﺃﻥ ﺍﳉﻬﺎﺩ ﻫﻮ ﺗﻜﻠﻴﻒ ﳌﺆﺳﺴﺔ ﻭﻟﺪﺍﺋﺮﺓ ﻣﻦ ﺍﻷﻣﺔ ﻫﻮ ﺍﻟﺪﻭﻟﺔ ﻭﺑﻘﻴﺔ ﺍﻷﻣﺔ ﻏﲑ ﻣﻌﻨﻴﺔ ﺑﻪ ،ﻭﻣﺜﻞ
ﺫﻟﻚ ﺍﳊﺪﻭﺩ ،ﺃﻭ ﺣﲔ ﺗﻨﺸﺄ ﻣﺆﺳﺴﺔ ﻭﺩﺍﺋﺮﺓ ﻟﻠﻌﻠﻤﺎﺀ ﻓﻴﻨﺸﺄ ﺍﻟﻮﻫﻢ ﺃﻥ ﺍﻟﻌﻠﻢ ﻣﺴﺆﻭﻟﻴﺔ ﳍﺬﻩ ﺍﳌﺆﺳﺴﺔ ﺩﻭﻥ
- ٦٣ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٩٦٤ - ٢٥٥٤(٣٤٢ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﻣﺎﺭﺓ ﺑﺎﺏ ﻓﻀـﻴﻠﺔ ﺍﻹﻣـﺎﻡ
ﺍﻟﻌﺎﺩﻝ ﻭﻋﻘﻮﺑﺔ ﺍﳉﺎﺋﺮ ﺭﻗﻢ ) .١٨٢٩ﺑﻌﻠﻬﺎ( ﺯﻭﺟﻬﺎ[
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ﺳﻮﺍﻫﺎ ،ﻭﺑﻘﻴﺔ ﺍﻷﻣﺔ ﻏﲑ ﻣﻜﻠﻔﺔ ﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻷﻣـﻢ ﻭﺗـﺪﻣﺮﻫﺎ،
ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻌﺎﺑﺪﻳﻦ ﺑﺪﻉ ﺗﻔﺴﺪ ﻋﺒﺎﺩﻢ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻌﻠﻤﺎﺀ ﺑﺪﻉ ﺗﻔﺴﺪ ﻋﻤﻠﻬﻢ ﻓﺈﻥ ﻟﻸﻣﻢ ﺑﺪﻋﹰﺎ ﺗﻔﺴـﺪ
ﻓﺎﻋﻠﻴﺘﻬﺎ ﻭﺃﻫﺪﺍﻓﻬﺎ ﻛﻠﻬﺎ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﳌﺴﺆﻭﻟﻴﺔ.
ﺍﻟﻐﺎﻳﺔ ﺍﳌﺜﻠﻰ ﻫﻲ ﺧﻀﻮﻉ ﺍﻷﻣﺔ ﻟﻠﻤﻔﺎﻫﻴﻢ ،ﲝﻴﺚ ﺗﻜﻮﻥ ﺍﻟﺴﻠﻄﺔ ﳍﺎ ،ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺃﻋﺮﺍﻓﹰﺎ ﰲ ﺣﺲ
ﺍﻟﻨﺎﺱ ﻭﻣﺸﺎﻋﺮﻫﻢ ﻭﰲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻐﺎﻟﺐ ،ﳜﻀﻊ ﻟﻪ ﺍﻟﻨﺎﺱ ﻭﻳﺘﺪﺍﻭﻟﻮﻧﻪ ﻛﻤﺎ ﻳﺘـﺪﺍﻭﻟﻮﻥ ﻟﻐﺘـﻬﻢ ،ﻭﻛﻤـﺎ
ﻳﺘﺪﺍﻭﻟﻮﻥ ﻣﻔﺎﻫﻴﻤﻬﻢ ﺍﻟﻔﻄﺮﻳﺔ ﻛﺎﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺏ ﻭﺃﺑﻨﺎﺋﻪ ﻭﺍﻷﻡ ﻭﺃﺑﻨﺎﺋﻬﺎ ،ﻭﻛﻠﻤﺎ ﺭﻗﺖ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺸـﺮﻋﻴﺔ
ﻭﺧﻀﻊ ﺍﻟﻨﺎﺱ ﳍﺎ ﺑﺒﻮﺍﻃﻨﻬﻢ ﻛﻠﻤﺎ ﺍﻗﺘﺮﺑﺖ ﺍﳌﻔﺎﻫﻴﻢ ﻣﻦ ﻛﻮﺎ ﻓﻄﺮﺓ ﻭﺳﺠﻴﺔ ،ﻭﳌﺎ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳊﻖ
ﻭﻫﻮ ﺍﻟﻔﻄﺮﺓ ﻓﺈﻥ ﺍﻷﻟﻴﻖ ﺑﻪ ﰲ ﺻﻮﺭﺓ ﺍﳌﺜﺎﻝ ﻫﻮ ﲢﻘﻘﻪ ﺧﻼﻝ ﻗﺎﻧﻮﻥ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﻌﺮﻑ ﺍﻟﺒﺎﻃﲏ ،ﻓﻴﺴﺘﺴﻠﻢ ﻟﻪ
ﺍﻟﻨﺎﺱ ﺑﻼ ﺗﻮﺯﻳﻊ ﻭﻻ ﺗﻘﺴﻴﻢ ﻭﻻ ﺗﻘﻨﲔ ﻟﻜﻞ ﻓﺌﺔ ﺩﻭﻥ ﺑﻘﻴﺔ ﺍﻷﻣﺔ ،ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ "ﺍﳌﺆﺳﺴﺔ ﺍﻟﻌﻠﻤﻴـﺔ"،
ﻓﻬﺬﻩ ﰲ ﺻﻮﺭﺎ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻷﻭﱃ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ،ﳍﺎ ﺳﻠﻄﺎﺎ ،ﻭﻗﻮﺍﻧﻴﻨﻬﺎ ،ﻭﺿﻮﺍﺑﻄﻬﺎ ،ﻭﺣـﺪﻭﺩﻫﺎ،
ﺲ ﺍﻷﻣﺔ ﻭﻣﺸﺎﻋﺮﻫﺎ ﻭﻭﺟﺪﺍﺎ ،ﻭﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺎﻣﻦ ﰲ ﺩﺍﺧﻞ ﺍﻷﻣﺔ ﻟﻪ ﻗـﻮﺓ ﻭﻛﻞ ﺫﻟﻚ ﻣﺜﺒﻮﺕ ﰲ ﺣ
ﺁﺳﺮﺓ ،ﻭﻭﺿﻮﺡ ﺑﻴﻦ ﺃﻗﻮﻯ ﻣﻦ ﺃﻱ ﺳﻠﻄﺔ ﻣﻘﻨﻨﺔ ﻭ ﻣ ﻌﹶﻠ ٍﻦ ﻋﻨﻬﺎ ﻛﻜﻴﺎﻥ ،ﻭﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﳛﺘـﺎﺝ ﺇﱃ
ﻓﺮﺿ ِﻪ ﺑﻘﺎﻧﻮﻥ ﻳﻌﺰﻟﻪ ﻭﻳﻔﺼﻠﻪ ﻋﻦ ﺑﻘﻴﺔ ﻧﺸﺎﻃﺎﺕ ﺍﻷﻣﺔ ،ﻓﺎﳌﺴﺠﺪ ﺑﻨﺎﻳﺘـﻪ ،ﻣﻔﺘﻮﺣـﺔ ﺃﺑﻮﺍﺑـﻪ ﻟﻠﺠﻤﻴـﻊ،
ﻭﺣﻠﻘﺎﺕ ﺍﻟﻌﻠﻢ ﺟﺰﺀ ﻣﻦ ﻧﺴﻴﺞ ﻫﺬﺍ ﺍﳉﻤﻴﻊ ،ﻓﻼ ﻃﺒﻘﻴﺔ ﻭﻻ ﻋﺰﻝ ﺃﻭ ﺍﺳﺘﺌﺜﺎﺭ ،ﻭﻟﻮ ﻗﺎﺭﻧﺖ ﻫﺬﻩ "ﺍﳌﺆﺳﺴﺔ
ﺍﻟﻌﻠﻤﻴﺔ" ﰲ ﺗﺎﺭﳜﻨﺎ ﻣﻊ ﺃﻱ ﻣﺆﺳﺴﺔ ﺃﺧﺮﻯ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﻛﺎﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﻨﻘﺎﺑﻴﺔ ﻟﻮﺟـﺪﺕ ﺃﻥ
ﺍﻟﻔﺎﺭﻕ ﻛﺒﲑ ،ﺣﻴﺚ ﺗﺘﺤﻮﻝ "ﺍﳌﺆﺳﺴﺔ ﺍﻟﻨﻘﺎﺑﻴﺔ" ﺇﱃ ﻋﺼﺎﺑﺔ ﻭﺣﺰﺏ ﻟﻪ ﺭﺟﺎﻟﻪ ﺍﻟﺬﻳﻦ ﳚﻌﻠﻮﻥ "ﺍﻟﺸﺨﺺ"
ﺃﻭ "ﺍﻟﻌﺎﺋﻠﺔ" ﻫﻮ ﺍﻷﺻﻞ ﻭ"ﺍﻟﺘﻨﻈﻴﻢ" ﻭﺳﻴﻠﺔ ﻟﻠﺬﺍﺕ ﻻ ﺍﻟﻔﻜﺮﺓ ،ﻭﻟﺬﻟﻚ ﻋﻤﺪﺕ "ﺍﻟﺪﻭﻟﺔ" ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﻣـﻢ
ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺍﺑﺘﻼﻉ ﻫﺬﻩ ﺍﳌﺆﺳﺴﺎﺕ ﻭﺟﻌﻠﻬﺎ ﻗﻮﺓ ﻟﺘﻮﺣﺸﻬﺎ ﺿﺪ ﻓﻜﺮﺓ ﺍﳌﺆﺳﺴﺔ ﻧﻔﺴﻬﺎ ،ﻓﺄﻧﺸﺄﺕ ﻣﺎ ﻳﺴﻤﻰ
ﲟﻨﺼﺐ ﺍﳌﻔﱵ ﺍﻟﻌﺎﻡ ،ﺃﻭ "ﻫﻴﺌﺔ ﺍﻟﻌﻠﻤﺎﺀ" ﻭﺟﻌﻠﺘﻬﺎ ﻣﺮﺑﻮﻃﺔ ﺑﻨﻈﺎﻡ "ﺍﻟﺪﻭﻟﺔ" ﻭﺟﺰﺀﹰﺍ ﻣﻨﻬﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﲢﻮﻟـﺖ
ﺍﳌﺆﺳﺴﺔ ﺇﱃ ﻧﺎﺏ ﻟﻮﺣﺶ ﺍﻟﺪﻭﻟﺔ ﺗﺒﻄﺶ ﺑﻪ ﺿﺪ ﺧﺼﻮﻣﻬﺎ ،ﻓﺎﳌﺴﺠﺪ ﻟﻠﺪﻭﻟﺔ ﻛﻤﺎ ﻫﻲ ﺣﺎﻝ ﺃﻱ ﺩﺍﺋـﺮﺓ
ﺣﻜﻮﻣﻴﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﺻﺎﺭ ﺍﻟﻌﻠﻢ ﻧﺸﺎﻁ "ﻣﺆﺳﺴﺔ ﺣﻜﻮﻣﻴﺔ" ﻻ ﺣﺮﻛﺔ ﺃﻣﺔ ﻭﻣﻦ ﺫﻟﻚ "ﻣﺆﺳﺴـﺔ ﺍﳉﻬـﺎﺩ"
ﻓﺎﳉﻬﺎﺩ ﺃﻣﺮ ﺭﺑﺎﱐ ﻟﻠﻤﺴﻠﻤﲔ ﲨﻴﻌﹰﺎ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ ،ﺣﱴ ﺍﻟﻌﺠﺰﺓ ﳍﻢ ﻭﺟﻮﺩ ﰲ ﻫـﺬﺍ ﺍﻟﻨﺸـﺎﻁ ﺍﻹﻧﺴـﺎﱐ
ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﻈﻴﻢ ،ﻓﻬﻮ ﺣﺮﻛﺔ ﺃﻣﺔ ،ﻭﻟﻴﺲ ﻧﺸﺎﻁ ﺩﺍﺋﺮﺓ ﻣﻌﻴﻨﺔ ﺑﻪ ﺩﻭﻥ ﻏﲑﻫﺎ ،ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻔﻬـﻮﻡ
ﻣﻌﻤﻤﹰﺎ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﻓﺎﻋﻠﻴﺘﻪ ﺃﻗﻮﻯ ،ﻭﻛﻠﻤﺎ ﺍﻗﺘﺮﺏ ﻣﻦ ﲢﺠﻴﻢ ﺍﳌﺆﺳﺴﺔ ﻭﺍﻟﺘﻘﻨﲔ ﻛﻠﻤـﺎ ﻓﹸﻘـﺪﺕ ﻫـﺬﻩ
ﺍﻟﻔﺎﻋﻠﻴﺔ ،ﻭﺫﻟﻚ ﳋﺮﻭﺝ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ ،ﻓﺘﻌﻤﻴﻢ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻫـﻮ ﲢﻘﻴـﻖ ﻟﻠﻔﺎﻋﻠﻴـﺔ ،ﻭﲢﺪﻳـﺪ
"ﺍﳌﺆﺳﺴﺔ" ﻫﻮ ﻗﺼﻢ ﳍﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺑﺎﻟﺘﺎﱄ ﺇﺑﻄﺎﻝ ﻟﻘﻮﺓ ﺍﻟﻔﺎﻋﻠﻴﺔ ،ﹶﻓ ﹶﻔﺮﻕ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻬﺎﺩ ﻫﻮ ﺣﺮﻛﺔ ﺃﻣﺔ
ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺻﻮﺭﺗﻪ ﺍﻷﻭﱃ ،ﻭﺑﲔ ﺃﻥ ﻳﺼﺒﺢ ﻧﺸﺎﻁ "ﻣﺆﺳﺴﺔ ﺣﻜﻮﻣﻴﺔ" ﻓﻴﻬﺎ ﺃﺭﺍﺿﻬﺎ.
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ﻭﻫﺬﺍ ﻻ ﻳﻠﻐﻲ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻹﺩﺍﺭﺓ ،ﻓﻨﻈﺎﻡ ﺍﻟﺪﻭﺍﻭﻳﻦ ﻟﻴﺲ ﻫﻮ "ﺍﳌﺆﺳﺴﺔ" ﺍﻟﱵ ﺗﻌﺰﻝ ﺍﻟﺒﻌﺾ ﻋﻦ ﺍﻟﻜﻞ
ﻭﺑﺎﻟﺘﺎﱄ ﻳﺴﻬﻞ ﺍﺑﺘﻼﻋﻪ ﻣﻦ ِﻗﺒ ِﻞ "ﺍﻟﺪﻭﻟﺔ" ﻋﻠﻰ ﺣﺴﺎﺏ "ﺍﻷﻣﺔ" ،ﺑﻞ ﻫﻮ ﺗﻨﻈﻴﻢ ﻟﻔﻌﻞ ﺃﻣﺔ ،ﻭﻟﻴﺲ ﺻـﻨﺎﻋﺔ
"ﳌﺆﺳﺴﺔ" ﳏﺪﺩﺓ.
ﺍﻟﻨﺸﺎﻃﺎﺕ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺗﻜﺎﻟﻴﻒ ﺃﻣﺔ ،ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺴﻴﻄﺮﺓ ﰲ ﺍﺘﻤﻊ ،ﻭﺍﻧﺘﻘﺎﳍـﺎ ﺇﱃ
ﺗﻜﺎﻟﻴﻒ "ﻣﺆﺳﺴﺔ" ﳚﻌﻠﻬﺎ ﳏﺘﺎﺟﺔ ﻟﺘﻘﻨﲔ ﻭﺑﺎﻟﺘﺎﱄ ﻳﻘﻊ ﺍﻟﻌﺰﻝ ﻭﺗـﺪﻣﲑ ﺍﻟﻔﺎﻋﻠﻴـﺔ ،ﻭﺳـﻬﻮﻟﺔ ﻗﻨﺼـﻬﺎ
ﻭﺍﺧﺘﻄﺎﻓﻬﺎ ﳋﺪﻣﺔ "ﺍﻟﺸﺨﺺ" ﺃﻭ "ﺍﻟﺪﻭﻟﺔ" ﻻ ﺍﻟﻔﻜﺮﺓ ﺍﻟﱵ ﺍﻧﺘﺼﺒﺖ ﻣﻦ ﺃﺟﻠﻬﺎ.
ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺗﻜﺎﻟﻴﻒ ﻣﻮﺟﻬﺔ ﻟﻸﻣﺔ ،ﻭﺇﺫﺍ ﻭﺟﺪﺕ ﺃﻭﺍﻣﺮ ﻟﻠﺒﻌﺾ ﻓﻬﻮ ﻻﺧﺘﺼﺎﺹ ﻫﺬﺍ
ﺍﻟﺒﻌﺾ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻟﻼﺯﻣﺔ ﳍﺬﺍ ﺍﻟﺘﻜﻠﻴﻒ ،ﻓﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻣﻜﻠﻒ ﺑﻪ ﻛﻞ ﻣﻦ ﺭﺁﻩ » ﻣ ﻦ
ﻒ
ﻚ ﹶﺃﺿـ ﻌ ﺴﺘ ِﻄ ﻊ ﹶﻓِﺒِﻠﺴﺎِﻧﻪِ ،ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳﺴـﺘ ِﻄ ﻊ ﹶﻓِﺒ ﹶﻘ ﹾﻠﺒِـﻪِ ،ﻭ ﹶﺫﻟِـ
ﺭﺃﹶﻯ ِﻣﻨ ﹸﻜ ﻢ ﻣﻨ ﹶﻜﺮﺍ ﹶﻓ ﹾﻠﻴ ﻐﻴ ﺮ ﻩ ِﺑﻴ ِﺪﻩِ ،ﹶﻓِﺈ ﹾﻥ ﹶﻟﻢ ﻳ
ﺤﻜﹸﻢ ِﺑﻤﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﹾﻟِﺈﳝﺎ ِﻥ« ٦٤ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻜﻠﻴﻒ ﻷﻣﺔ } ﻭﹾﻟﻴ
ﺤ ﹸﻜ ﻢ ﹶﺃ ﻫ ﹸﻞ ﺍ ِﻹﳒِﻴ ِﻞ ِﺑﻤﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟﹼﻠ ﻪ ﻓِﻴ ِﻪ ﻭﻣﻦ ﱠﻟ ﻢ ﻳ
ﻚ ﻫ ﻢ ﺍﹾﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ {]ﺍﳌﺎﺋﺪﺓ ،[٤٧ :ﻭﻫﻜﺬﺍ ﲨﻴﻊ ﺍﻟﻨﺸﺎﻃﺎﺕ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ ،ﻭﺗﻜﻠﻴﻒ ﺍﳊﺎﻛﻢ ﺍﻟﹼﻠ ﻪ ﹶﻓﹸﺄ ﻭﻟﹶـِﺌ
ﺑﺈﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻭﺇﻋﻼﻥ ﺍﳉﻬﺎﺩ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻮﻛﺎﻟﺔ ﻋﻦ ﺍﻷﻣﺔ ،ﻓﻬﻮ ﻭﻛﻴﻞ ﺑﻌﻘﺪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﻣﺔ ﻹﻗﺎﻣـﺔ
ﺃﺣﻜﺎﻡ ﺍﻟﻌﺎﻣﺔ ،ﻭﺳﻠﻄﺎﻧﻪ ﻳﺴﺘﻤﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ،ﻭﻗﻮﺓ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺼﺪﺭﻩ ﺭﺿـﺎ ﺍﻷﻣـﺔ ،ﻓﻠﻴﺴـﺖ
ﺍﻟﺴﻠﻄﺔ ﺗﻮﻛﻴﻞ ﺇﳍﻲ ﻭﻻ ﺍﻟﻐﻠﺒﺔ ﻭﺍﻟﻘﻬﺮ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﻣﺮ ﺍﻷﻣﺔ ﻳﻌﺮﻑ ﺑﻘﻮﺓ ﺍﻟﺸﻮﻛﺔ ﻭﺍﻟﱵ ﺗﻈﻬﺮ ﻋﻦ ﻃﺮﻳﻖ
ﺍﻟﻐﻠﺒﺔ ﺃﺣﻴﺎﻧﹰﺎ .ﻭﺍﻟﻌﻘﺪ ﻃﺮﻓﺎﻩ ﺍﻷﻣﺔ ﻣﻦ ﺟﻬﺔ ﻭﺍﳊﺎﻛﻢ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ،ﻭﺍﳌﻌﻘﻮﺩ ﻋﻠﻴﻪ ﻫﻮ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺎﻣﺔ،
ﻭﻳﺒﻄﻞ ﺍﻟﻌﻘﺪ ﺑﺄﻣﻮﺭ ﺗﺼﻴﺐ ﺍﻟﻌﺎﻗﺪﻳﻦ ﻛﻜﻔﺮ ﺍﳊﺎﻛﻢ ﺃﻭ ﺟﻨﻮﻧﻪ ﺃﻭ ﺑﺘﺨﻠﻒ ﻣﻘﺎﺻﺪ ﺍﻟﻌﻘﺪ ﻭﻫﻲ ﺍﳌﻌﻘـﻮﺩ
ﻋﻠﻴﻪ ﻛﺘﻌﻄﻴﻞ ﺍﳊﺪﻭﺩ ﻭﺇﺑﻄﺎﻝ ﺍﳉﻬﺎﺩ ،ﻭﺣﲔ ﻳﺒﻄﻠﻬﺎ ﺍﳊﺎﻛﻢ ﻳﻌﻮﺩ ﺃﻣﺮﻫﺎ ﺇﱃ ﺍﻷﻣﺔ ﻭﻻ ﺗﺴـﻘﻂ ﻋﻨـﻬﺎ،
ﻓﺎﳉﻬﺎﺩ ﻻ ﻳﺒﻄﻠﻪ ﺣﺎﻛﻢ ،ﻭﺇﻥ ﻋﻄﻠﻪ ﻭﺟﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻥ ﺗﻘﻮﻡ ﺑﻪ ﻭﻛﺬﻟﻚ ﺍﳊﺪﻭﺩ ﻭﻏﲑﻫﺎ.
ﻭﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻗﺪﻣﻨﺎﻩ ﻳﻔﻴﺪ ﺃﻥ ﺩﺍﺋﺮﺓ ﺍﻟﺪﻭﻟﺔ ﺿﻴﻘﺔ ﺟﺪﺍﹰ ،ﻭﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﺗﻜـﻮﻥ ،ﺃﻣـﺎ ﺭﺑـﻂ
ﺍﻟﺘﻜﺎﻟﻴﻒ ﺑﺎﻟﺪﻭﻟﺔ ﻭﺍﳊﺎﻛﻢ ﻭﺗﻮﺳﻴﻊ ﺫﻟﻚ ﻓﻬﻮ ﺍﳓﺮﺍﻑ ﻭﺑﺪﻋﺔ ،ﻭﻣﻦ ﺍﻟﻌﺠﻴﺐ ﺃﻥ ﻳﻮﺟﺪ ﺑﻌﺾ ﺍﻟﻔﻘﻬـﺎﺀ
ﻣﻦ ﻭﻗﻊ ﻣﻦ ﻓﺘﺎﻭﻯ ﺗﺆﻳﺪ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ ﻭﺗﻨﺼﺮﻫﺎ ،ﻭﺫﻟﻚ ﻣﺜﻞ ﺭﺑﻂ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋـﻦ ﺍﳌﻨﻜـﺮ
ﺑﺈﺫﻥ ﺍﳊﺎﻛﻢ ﺃﻭ ﺇﻗﺎﻣﺔ ﺍﳉﻤﻌﺔ ،ﺑﻞ ﻭﺻﻞ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻐﺮﻳﺒﺔ ﺇﱃ ﺩﻋﺎﺀ ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﻷﻣـﺮ
ﺍﳊﺎﻛﻢ ﻭﺇﺫﻧﻪ ،ﻭﻫﺬﺍ ﻟﻌﻤﺮ ﺍﳊﻖ ﺍﳓﺮﺍﻑ ﰲ ﺗﺼﻮﺭ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺍﻟﺸﺮﻋﻲ ،ﻭﺃﺛﺮﻩ ﺍﻟﺴﻲﺀ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻗﻮﻯ
ﻣﻦ ﺃﺛﺮ ﺍﻟﺒﺪﻉ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ .ﻭﻛﻤﺎ ﺭﻓﻊ ﺍﷲ ﺑﻌﻀﹰﺎ ﻓﻮﻕ ﺑﻌﺾ ﺩﺭﺟﺎﺕ ،ﻛﺬﻟﻚ ﺟﻌـﻞ
ﺍﻟﻨﺎﺱ ﺃﻗﺴﺎﻣﹰﺎ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ،ﻭﺃﺏ ﻭﺃﻡ ،ﻭﺳﻴﺪ ﻭﻋﺒﺪ ،ﻭﺧﺎﺩﻡ ﻭﺁﻣﺮ ،ﻭﺑﺎﺋﻊ ﻭﻣﺸﺘﺮﻱ ،ﻭﻫﻜـﺬﺍ ﺗﻘـﻊ
ﻧﺸﺎﻃﺎﺕ ﺍﳊﻴﺎﺓ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻣﺮﻫﺎ ﺍﻟﻘﺪﺭﻱ ﺍﻟﺬﻱ ﻓﻄﺮ ﺍﷲ ﺍﳋﻠﻖ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻔﻄﺮﻱ ﳚـﺐ ﺍﺗﺒﺎﻋـﻪ
ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ ،ﻭﻫﻮ ﻛﺬﻟﻚ ﰲ ﺣﺲ ﺍﻟﻨﺎﺱ ﻭﻭﺟﺪﺍﻢ ﺇﻻ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺇﺑﻠﻴﺲ ﻭﺟﻨﺪﻩ ﻣـﻦ } ﻭ ُﻷﺿِـﱠﻠﻨ ﻬ ﻢ
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ﺸﻴﻄﹶﺎ ﹶﻥ ﻭِﻟﻴـﹰﺎ ﻣـﻦ
ﺨ ِﺬ ﺍﻟ
ﻭ ُﻷ ﻣﻨﻴﻨ ﻬ ﻢ ﻭﻵ ﻣ ﺮﻧ ﻬ ﻢ ﹶﻓﹶﻠﻴﺒﺘ ﹸﻜ ﻦ ﺁﺫﹶﺍ ﹶﻥ ﺍ َﻷﻧﻌﺎ ِﻡ ﻭﻵ ﻣ ﺮﻧ ﻬ ﻢ ﹶﻓﹶﻠﻴ ﻐﻴ ﺮ ﱠﻥ ﺧ ﹾﻠ ﻖ ﺍﻟﹼﻠ ِﻪ ﻭﻣﻦ ﻳﺘ ِ
ﺴﺮﺍﻧﹰﺎ ﻣﺒِﻴﻨﹰﺎ {]ﺍﻟﻨﺴﺎﺀ ،[١١٩ :ﻭﺑﺎﻟﺘﺎﱄ ﻳﺆﻣﺮ ﺍﻻﺑﻦ ﺃﻥ ﻻ ﻳﻘ ﺮ ﺃﺑﺎﻩ ﻋﻠﻰ ﻃﺎﻋـﺔ، ﺴ ﺮ ﺧ ﺩﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﹶﻓ ﹶﻘ ﺪ ﺧ ِ
ﻭﻻ ﺍﻟﺰﻭﺟﺔ ﻟﺰﻭﺟﻬﺎ ،ﻭﻻ ﺍﻟﺼﻐﲑ ﻟﻜﺒﲑ ﻭﺫﻟﻚ ﲢﺖ ﺷﻌﺎﺭﺍﺕ ﻴﻤﻴﺔ ﻣﻌﺮﻭﻓﺔ.
ﻫﺬﺍ ﺍﻟﺘﻮﺯﻳﻊ ﺍﻟﻔﻄﺮﻱ ﻣﻊ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻫﻮ ﺍﻟﺬﻱ ﳛﻘﻖ ﺍﻟﻔﺎﻋﻠﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻸﻣﻢ ﻭﻳﺪﳝﻬﺎ ،ﻭﻛﻠﻤﺎ ﺣﺼﻞ
ﻓﺴﺎﺩ ﰲ ﺃﺣﺪﳘﺎ ﺗﻌﻮﻗﺖ ﺍﻷﻣﻢ ﻭﺳﺎﺭﻉ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ ﻭﺑﺎﻟﺘﺎﱄ ﺣﻘﺖ ﻛﻠﻤـﺔ ﺍﷲ ﺑﺎﻟﻌـﺬﺍﺏ ﻭﺍﻹﻫـﻼﻙ
ﻭﺍﻟﺪﻣﺎﺭ ،ﻭﻫﺬﺍ ﺍﻟﺘﻮﺯﻳﻊ ﻫﻮ ﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺍﻟﺘﻜﻠﻴﻒ ،ﺧﻠﻘﻪ ﺍﷲ ﻭﺃﻗﺮﻩ ﺷﺮﻋﻪ ،ﻭﻫﻮ ﻋﻘﺪ
ﻓﻄﺮﻱ ،ﻭﺍﻟﻔﻄﺮﺓ ﻫﻲ ﺃﻗﻮﻯ ﺃﺩﻟﺔ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺣﻜﺎﻡ ﺑﻼ ﺧﻼﻑ ﺑﲔ ﻋﻘﻼﺀ ﺍﻟﺒﺸﺮ.
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳛﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻟﻜﻞ ﻣﻦ ﻛﻠﻒ ﺭﻋﺎﻳﺔ ﺣﻖ ،ﻓﺎﻟﺮﻋﺎﻳﺔ ﺗﻌﻄﻰ ﰲ ﺑﻌﺾ ﺟﻮﺍﻧﺒـﻬﺎ ﻣﻔﻬـﻮﻡ
ﺍﻟﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻐﲑ ،ﻓﺘﻨﺸِﺊ ﻭﻫ ﻢ ﺍﻟﻄﺎﻋﺔ ﺩﻭﻥ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳌﺮﺍﺟﻌﺔ ،ﻭﻣﻊ ﺍﻟﺘﻘﺎﺩﻡ ﻭﺿﻴﺎﻉ ﺍﻟﺒﻌـﺪ ﺍﻷﺧﻼﻗـﻲ
ﺱ ﺍﻟﻔﺴﺎﺩ ﻭﺍﳋﺮﺍﺏ ﻛﻤﺎ ﻫﻮ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺤﲔ ﲢﺼﻞ ﺍﻹﻣـﺎﺭﺓ ﻣـﻊ ﳛﺼﻞ ﺍﻻﺳﺘﻌﻼﺀ ﻭﻫﻲ ﺃ
ﻓﻘﺪﺍﻥ ﻣﻔﻬﻮﻡ ﺍﳌﺴﺎﺀﻟﺔ ﻭﺍﳌﺮﺍﺟﻌﺔ ﻻ ﻳﺒﻘﻰ ﻣﻦ ﺍﻹﻣﺎﺭﺓ ﺇﻻ ﻣﻔﻬﻮﻡ ﺍﻟﻄﺎﻋﺔ ،ﺃﻱ ﻃﺎﻋﺔ ﺍﳌـﺄﻣﻮﺭ ﻭﺧﻀـﻮﻋﻪ
ﻟﻸﻣﲑ ،ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺒﺎﻃﻠﺔ ﺗﻨﺘﺞ ﺍﻻﳓﺮﺍﻑ ﺍﻟﺴﻠﻮﻛﻲ ،ﻭﺃﻋﻈﻢ ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﺒﺸﺮ ﻫﻮ ﺍﻟﻄﻐﻴﺎﻥ ﺍﻟﺬﻱ ﺃﺳﺎﺳـﻪ
ﺖ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻟﻴﹶﻠ ﹰﺔ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﻤ
ﺸ ِﻌ ﻲ ،ﺭ ِ
ﻚ ﺍﹾﻟﹶﺄ ﺟ
ﻑ ﺑ ِﻦ ﻣﺎِﻟ ٍ
ﺍﻟﻜﱪ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﻋ ﻦ ﻋ ﻮ ِ
ﻒ ﹶﻓﺘ ﻌ ﻮ ﹶﺫ ،ﻗﹶﺎ ﹶﻝ:
ﺏ ِﺇﻟﱠﺎ ﻭﹶﻗ
ﺴﹶﺄ ﹶﻝ ،ﻭﻟﹶﺎ ﻳﻤ ﺮ ﺑِﺂﻳ ِﺔ ﻋﺬﹶﺍ ٍ
ﻒ ﹶﻓ
ﹶﻓﻘﹶﺎ ﻡ ﹶﻓ ﹶﻘ ﺮﹶﺃ ﺳﻮ ﺭ ﹶﺓ ﺍﹾﻟﺒ ﹶﻘ ﺮ ِﺓ ﻟﹶﺎ ﻳ ﻤ ﺮ ﺑِﺂﻳ ِﺔ ﺭ ﺣ ﻤ ٍﺔ ِﺇﻟﱠﺎ ﻭﹶﻗ
ﺕ ﻭﺍﹾﻟ ِﻜ ﺒ ِﺮﻳﺎ ِﺀ ﻭﺍﹾﻟ ﻌ ﹶﻈﻤـ ِﺔ« ، ﹸﺛ ﻢ ﺭ ﹶﻛ ﻊ ِﺑ ﹶﻘ ﺪ ِﺭ ِﻗﻴﺎ ِﻣ ِﻪ ﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ﺭﻛﹸﻮ ِﻋ ِﻪ » :ﺳ ﺒﺤﺎ ﹶﻥ ﺫِﻱ ﺍﹾﻟ
ﺠﺒﺮﻭﺕِ ﻭﺍﹾﻟ ﻤ ﹶﻠﻜﹸﻮ ِ
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ﻚ ،ﹸﺛ ﻢ ﻗﹶﺎ ﻡ ﹶﻓ ﹶﻘ ﺮﹶﺃ ﺑِﺂ ِﻝ ِﻋ ﻤﺮﺍ ﹶﻥ ﹸﺛ ﻢ ﹶﻗ ﺮﹶﺃ ﺳﻮ ﺭ ﹰﺓ ﺳﻮ ﺭ ﹰﺓ "
ﺠ ﺪ ِﺑ ﹶﻘ ﺪ ِﺭ ِﻗﻴﺎ ِﻣﻪِ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺳﺠﻮ ِﺩ ِﻩ ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ
ﹸﺛ ﻢ ﺳ
ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﱵ ﻧﺎﺯﻋﻪ ﺳﺒﺤﺎﻧﻪ ﺍﳋﻠ ﻖ ﻓﻴﻬﺎ ،ﻭﻫﻲ ﺃﺳﺎﺱ ﻛﻞ ﻓﺴﺎﺩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ﺍﳌﻔﻬﻮﻡ ﺍﻟﺸﺮﻋﻲ ﻟﻠﻤﻠﻚ ﻫﻮ ﺭﻋﺎﻳﺘﻪ ،ﺃﻱ ﻗﻴﺎﻡ ﺑﺄﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳊﻘﻮﻕ ،ﻭﻣﺴﺎﺀﻟﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ،
ﻛﻤﺎ ﻫﻲ ﰲ ﺣﺲ ﺍﻟﻨﺎﺱ ﻃﺎﻋﺔ ﻭﺍﻣﺘﺜﺎﻝ ،ﻣﻊ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﻘﺮﺭﺓ :ﺍﻟﻮﺍﺟﺒﺎﺕ ﻗﺒﻞ ﺍﳊﻘﻮﻕ.
ﻭﰲ ﺍﳊﺪﻳﺚ ﺇﻃﻼﻕ ﳌﻔﻬﻮﻡ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳚﻮﺯ ﻗﺼﺮﻫﺎ ﻋﻠﻰ ﺍﻹﰒ ﺍﻷﺧﺮﻭﻱ ،ﺑﻞ ﻫﻲ ﻛﺬﻟﻚ ﰲ
ﺖ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳـﻮﹶﻟﻪ،
ﺍﻟﺪﻧﻴﺎ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻃﺒﻘﻪ ﺍﳉﻴﻞ ﺍﻷﻭﻝ ﻭﺃﲤﺮﻭﺍ ﺑﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺼﺪﻳﻖ) :ﹶﺃﻃِﻴﻌﻮﻧِﻲ ﻣﺎ ﹶﺃ ﹶﻃ ﻌ
ﺖ ﺍﻟﻠﱠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﹶﻓﻠﹶﺎ ﻃﹶﺎ ﻋ ﹶﺔ ﻟِﻲ ﻋﹶﻠﻴ ﹸﻜ ﻢ( ٦٦ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻴﺴﺖ ﻣﻮﺍﻋﻆ ﺇﺭﺷﺎﺩﻳﺔ ﺑـﻞ ﻫـﻲ
ﺼﻴ
ﹶﻓِﺈﺫﹶﺍ ﻋ
٥١
ﺩﺳﺘﻮﺭ ﻭﻋﻘﺪ ﻣﻠﺰﻡ ﻟﻠﻄﺮﻓﲔ ،ﻭﺣﲔ ﺟﺎﻉ ﺍﳌﻮﺍﱄ ﻋﺎﻡ ﺍﻟﺮﻣﺎﺩﺓ ﻭﺳﺮﻗﻮﺍ ﻣﻦ ﻣﺎﻝ ﺳﻴﺪﻫﻢ ﱂ ﻳﻘﺘﺺ ﻣﻨـﻬﻢ
ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻷﻢ ﺃﺧﺬﻭﺍ ﻣﺎ ﻫﻮ ﺣﻖ ﳍﻢ ﻣﻦ ﻣﺎﻝ ﺳﻴﺪﻫﻢ ﺍﻟﺬﻱ ﻣﻨﻌﻬﻢ ﺇﻳﺎﻩ ،ﻭﺣﲔ ﺍﺳﺘﻔﺘﺖ ﻫﻨﺪ
ﺑﻨﺖ ﻋﺘﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ﻫﻞ ﺗﺄﺧﺬ ﻣﻦ ﻣﺎﻝ ﺯﻭﺟﻬﺎ ﺍﻟﺬﻱ ﻣﻨﻌﻬﺎ ﻟﺸ ﺢ ﻣﻨﻪ ﺃﺟﺎﺯ ﳍﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓ ﻌ ﻦ
ﺲ ﻟِﻲ ِﺇﻟﱠﺎ ﻣﺎ ﻳـ ﺪ ِﺧ ﹸﻞ ﻋﻠﹶـﻲ،
ﺖ ِﻫﻨ ﺪ ﻟِﻠﻨِﺒ ﻲ ِ:- -ﺇ ﱠﻥ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺭ ﺟ ﹲﻞ ﺷﺤِﻴﺢ ،ﻭﻟﹶﻴ ﺖ :ﻗﹶﺎﹶﻟ ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ
ﻋﺎِﺋ
٦٧
ﻑ« ﻚ ﻭ ﻭﹶﻟ ﺪ ِﻙ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ
ﻗﹶﺎ ﹶﻝ » :ﺧﺬِﻱ ﻣﺎ ﻳ ﹾﻜﻔِﻴ ِ
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﰲ ﻣﺴﺄﻟﺔ "ﺍﺳﺘﻴﻔﺎﺀ ﺍﳊﻘﻮﻕ ﺑﻐﲑ ﺇﺫﻥ ﺻﺎﺣﺒﻬﺎ ﺇﻥ ﺟﺤﺪﻫﺎ ﺃﻭ ﻣﻨﻌﻬﺎ" ،ﻓﻤﺎ ﻗـﺮﺭﺕ
ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﺸﺮﻉ ﻣﻦ ﺣﻘﻮﻕ ﻓﺎﳌﺴﺎﺀﻟﺔ ﺣﻖ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻌﻄﻠﻬﺎ.
ﻓﻤﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﻠﻘﺎﺓ ﻋﻠﻰ ﺃﻣﺘﻨﺎ ﻭﻻ ﺳﻌﺎﺩﺓ ﺇﻻ ﺎ ،ﻭﻫﻲ ﺑﺎﺏ ﻓﺎﻋﻠﻴﺔ ﺍﻷﻣﺔ ﺑﲔ ﺍﻷﻣﻢ ،ﻛﻤﺎ ﻫﻲ ﺃﺳﺎﺱ
ﻧﻘﺎﺀ ﺍﻷﻣﺔ ﻭﺑﺮﺍﺀﺎ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺪﺍﺧﻠﻲ " :ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻣﻦ ﺫﻟﻚ
ﺍﳊﺴﺒﺔ ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ " ﻭﻫﺬﻩ ﻫﻲ ﺧﺼﺎﺋﺺ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﱵ ﲡﻌﻞ ﳍﺎ ﺣﻖ ﻗﻴﺎﺩﺓ ﺍﻟﻐﲑ ،ﻭﺍﻟﻨﺼﻮﺹ
ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﺗﺮﺍﺟﻊ ﰲ ﻓﻄﺎﺎ ،ﻭﻫﺬﻩ ﳚﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻟﻘﻴﺎﻡ ﺎ ،ﺗﻮﻛﻞ ﻏﲑﻫﺎ ﻣـﻦ ﺍﻷﻣـﺮﺍﺀ
ﻭﻏﲑﻫﻢ ﳌﺒﺎﺷﺮﻬﺎ ،ﻓﺈﻥ ﻗﺼﺮﺕ ﻓﻴﻬﺎ ﺃﻭ ﻋﻄﻠﻬﺎ ﺍﻟﻮﻛﻼﺀ ﺃﲦﺖ ﺍﻷﻣﺔ ﲨﻴﻌﺎﹰ ،ﻭﻻ ﻳﺴﻘﻂ ﺍﻹﰒ ﻋﻦ ﺍﻟﻮﺍﺣﺪ
ﺇﻻ ﺑﺎﻷﺩﺍﺀ ﲝﺴﺐ ﺍﻟﻮﺳﻊ ﻭﺍﻻﺳﺘﻄﺎﻋﺔ.
ﻭﺍﺟﺒﺎﺕ ﺍﳋﻠﻴﻔﺔ
ﳚﺐ ﻋﻠﻰ ﺧﻠﻴﻔﺔ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﻳﻠﻲ:
- ١ﺇﻗﺎﻣﺔ ﺍﻟﺪﻳﻦ:
ﻭﻳﺘﻢ ﺫﻟﻚ ﲝﻔﻈﻪ ،ﻭﺍﻟﻌﻤﻞ ﺑﻪ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ،ﻭﺗﻌﻠﻴﻤﻪ ،ﻭﺩﻓﻊ ﺍﻟﺸﺒﻪ ﻋﻨﻪ ،ﻭﲪﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻴـﻪ ،ﻭﺗﻨﻔﻴـﺬ
ﺃﺣﻜﺎﻣﻪ ﻭﺣﺪﻭﺩﻩ ،ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺍﳊﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ.
ﺤ ﻖ ﻭﻟﹶﺎ ﺗﺘِﺒ ِﻊ ﺍﹾﻟ ﻬﻮﻯ
ﺱ ﺑِﺎﹾﻟ
ﺽ ﻓﹶﺎ ﺣ ﹸﻜ ﻢ ﺑﻴ ﻦ ﺍﻟﻨﺎ ِ
- ١ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻳﺎﺩﺍﻭﻭ ﺩ ِﺇﻧﺎ ﺟ ﻌﻠﹾﻨﺎ ﻙ ﺧﻠِﻴ ﹶﻔ ﹰﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺏ
ﺤﺴـﺎ ِ ﻀﻠﱡﻮ ﹶﻥ ﻋ ﻦ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻬ ﻢ ﻋﺬﹶﺍﺏ ﺷﺪِﻳ ﺪ ِﺑﻤﺎ ﻧﺴﻮﺍ ﻳـ ﻮ ﻡ ﺍﹾﻟ ِ ﻚ ﻋ ﻦ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ِ
ﻀﱠﻠ
ﹶﻓﻴ ِ
)] ... {(٢٦ﺹ.[٢٦ :
ﺱ ﹶﺃ ﹾﻥ
ﺕ ِﺇﻟﹶﻰ ﹶﺃ ﻫِﻠﻬﺎ ﻭِﺇﺫﹶﺍ ﺣ ﹶﻜﻤـﺘ ﻢ ﺑـﻴ ﻦ ﺍﻟﻨـﺎ ِ
- ٢ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃِ} :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ﹾﺄ ﻣ ﺮ ﹸﻛ ﻢ ﹶﺃ ﹾﻥ ﺗ ﺆﺩﻭﺍ ﺍﹾﻟﹶﺄﻣﺎﻧﺎ ِ
ﺼﲑﺍ )] ... {(٥٨ﺍﻟﻨﺴﺎﺀ.[٥٨ : ﺤ ﹸﻜﻤﻮﺍ ﺑِﺎﹾﻟ ﻌ ﺪ ِﻝ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ِﻧ ِﻌﻤﺎ ﻳ ِﻌ ﹸﻈ ﹸﻜ ﻢ ِﺑ ِﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﺳﻤِﻴﻌﺎ ﺑ ِ
ﺗ
- ٢ﺍﺧﺘﻴﺎﺭ ﺍﻷﻛﻔﺎﺀ ﻟﻠﻤﻨﺎﺻﺐ ﻭﺍﻟﻮﻻﻳﺎﺕ:
ﲔ ){(٢٦
ﻱ ﺍﻟﹾـﹶﺄ ِﻣ
ﺕ ﺍﹾﻟ ﹶﻘ ِﻮ
ﺖ ﺍ ﺳﺘ ﹾﺄ ِﺟ ﺮ ﻩ ِﺇ ﱠﻥ ﺧﻴ ﺮ ﻣ ِﻦ ﺍ ﺳﺘ ﹾﺄ ﺟ ﺮ
- ١ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻗﹶﺎﹶﻟﺖِ ﺇ ﺣﺪﺍ ﻫﻤﺎ ﻳﺎﹶﺃﺑ ِ
] ...ﺍﻟﻘﺼﺺ.[٢٦ :
- ٦٧ﺬﻳﺐ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ) (٣ - ١ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )) ( ٤٢٥٥)(٢٣١ /٢ﺻﺤﻴﺢ(
٥٢
ﷲ ﻣِـ ﻦ ﻧﺒِـﻲ ،ﻭﻻ ﺚﺍُ ﷲ ﻋﻨ ﻪ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ - -ﻗﹶﺎ ﹶﻝ» :ﻣﺎ ﺑ ﻌ ﹶ ﺿ ﻲ ﺍ ُ ﻱ ﺭ ِ ﳋ ﺪ ِﺭ
- ٢ﻭ ﻋ ﻦ ﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍ ﹸ
ﻀ ﻪ ﻋﹶﻠﻴﻪِ ،ﻭِﺑﻄﹶﺎﻧ ﹲﺔ ﺗ ﹾﺄ ﻣ ﺮ ﻩ ﺑِﺎﻟﺸـ ﺮ
ﺤ
ﻑ ﻭﺗ
ﺖ ﹶﻟ ﻪ ِﺑﻄﹶﺎﻧﺘﺎ ِﻥِ :ﺑﻄﹶﺎﻧ ﹲﺔ ﺗ ﹾﺄ ﻣ ﺮ ﻩ ﺑِﺎ ﹶﳌﻌﺮﻭ ِ
ﻒ ِﻣ ﻦ ﺧﻠِﻴ ﹶﻔﺔٍ ،ﺇِﻻ ﻛﹶﺎﻧ
ﺨﹶﻠ ﺍ ﺳﺘ
٦٨
ﷲ ﺗﻌﺎﻟﹶﻰ« .ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺼ ﻢ ﺍ ُ
ﺤﻀ ﻪ ﻋﹶﻠﻴﻪِ ،ﻓﹶﺎ ﹶﳌ ﻌﺼﻮ ﻡ ﻣ ﻦ ﻋ
ﻭﺗ
- ٣ﺗﻔﻘﺪ ﺃﺣﻮﺍﻝ ﺍﻟﺮﻋﻴﺔ ،ﻭﺗﺪﺑﲑ ﺃﻣﻮﺭﻫﺎ :ﳊﺪﻳﺚ ﺍﻟﺒﺎﺏ
- ٤ﺍﻟﺮﻓﻖ ﺑﺎﻟﺮﻋﻴﺔ ،ﻭﺍﻟﻨﺼﺢ ﳍﻢ ،ﻭﻋﺪﻡ ﺗﺘﺒﻊ ﻋﻮﺭﺍﻢ:
ﷲ - -ﻳﻘﹸﻮ ﹸﻝ» :ﻣـﺎ ﻣِـ ﻦ ﻋﺒـ ٍﺪ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﷲ ﻋﻨ ﻪ ﻗﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﺿ ﻲ ﺍ ُ
ﻋ ﻦ ﻣ ﻌﻘِﻞ ﺑﻦ ﻳﺴﺎ ٍﺭ ﺍﳌﹸﺰِﻧ ﻲ ﺭ ِ
ﳉﻨ ﹶﺔ«.٦٩ ﷲ ﻋﹶﻠﻴ ِﻪ ﺍ ﹶ
ﺵ ِﻟ ﺮ ِﻋﻴِﺘﻪِ ،ﺇِﻻ ﺣ ﺮ ﻡ ﺍ ُ
ﺕ ﻭ ﻫ ﻮ ﻏﹶﺎ ﺕ ﻳ ﻮ ﻡ ﻳﻤﻮ ﷲ ﺭ ِﻋﻴﺔﹰ ،ﻳﻤﻮ ﺴﺘﺮﻋِﻴ ِﻪ ﺍ ُ ﻳ
ﺴِﻠ ِﻤﲔ ،ﹸﺛ ﻢ
ﷲ - -ﻳﻘﹸﻮ ﹸﻝ » :ﻣﺎ ِﻣ ﻦ ﺃ ِﻣ ٍﲑ ﻳﻠِﻲ ﺃ ﻣ ﺮ ﺍ ﹸﳌ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﷲ ﻋﻨ ﻪ ﻗﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﺿ ﻲ ﺍ ُﻭ ﻋ ﻦ ﻣ ﻌﻘِﻞ ﺭ ِ
٧٠
ﳉﻨ ﹶﺔ«.
ﺼ ﺢ ﺇِﻻ ﹶﻟ ﻢ ﻳ ﺪﺧﻞ ﻣ ﻌ ﻬ ﻢ ﺍ ﹶ
ﺠ ﻬ ﺪ ﹶﻟ ﻬ ﻢ ﻭﻳﻨ
ﻻ ﻳ
ﻚ ﹶﻟ ﻌﻠﹶﻰ ﺧﹸﻠ ٍﻖ ﻋﻈِﻴ ٍﻢ )] {(٤ﺍﻟﻘﻠﻢ.[٤ : -٥ﺃﻥ ﻳﻜﻮﻥ ﻗﺪﻭﺓ ﺣﺴﻨﺔ ﻟﺮﻋﻴﺘﻪ :ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭِﺇﻧ
ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ِﻣﻨ ﻬ ﻢ ﹶﺃِﺋ ﻤ ﹰﺔ ﻳ ﻬﺪﻭ ﹶﻥ ِﺑﹶﺄ ﻣ ِﺮﻧﺎ ﹶﻟﻤﺎ ﺻـﺒﺮﻭﺍ ﻭﻛﹶـﺎﻧﻮﺍ ﺑِﺂﻳﺎِﺗﻨـﺎ ﻳﻮِﻗﻨـﻮ ﹶﻥ ){(٢٤
]ﺍﻟﺴﺠﺪﺓ[٢٤ :
- ٦ﳏﺎﺳﺒﺔ ﺍﻟﻮﻻﺓ ﻭﺍﻟﻌﻤﺎﻝ ﻓﻴﻤﺎ ﻭﻛﱠﻠﻬﻢ ﻓﻴﻪ:
ﷲ ﻋﻨ ﻪ ﻗﺎ ﹶﻝ :ﺍ ﺳﺘ ﻌ ﻤ ﹶﻞ ﺍﻟﻨِﺒ ﻲ - -ﺭﺟﻼ ِﻣ ﻦ ﺍ َﻷ ﺯﺩِ ،ﻳﻘﺎﻝ ﻟﹶـ ﻪ ﺍﺑـ ﻦ ﺿ ﻲ ﺍ ُ ﻱ ﺭ ِ ﻋ ﻦ ﺃﺑِﻲ ﺣ ﻤﻴ ٍﺪ ﺍﻟﺴﺎ ِﻋ ِﺪ
ﺖ ﺃﺑِﻴـ ِﻪ ﺃ ﻭ ﺲ ﻓِﻲ ﺑﻴـ ِ ﻱ ﻟِﻲ .ﻗﺎ ﹶﻝ » :ﹶﻓﻬﻼ ﺟﹶﻠ ﺼ ﺪﹶﻗﺔِ ،ﹶﻓﹶﻠﻤﺎ ﹶﻗ ِﺪ ﻡ ﻗﺎ ﹶﻝ :ﻫﺬﹶﺍ ﹶﻟ ﹸﻜ ﻢ ﻭ ﻫﺬﹶﺍ ﺃ ﻫ ِﺪ
ﺍﻟﻠﺘِﺒﻴﺔِ ،ﻋﻠﹶﻰ ﺍﻟ
ﺖ ﺃ ﻣﻪِ ،ﹶﻓﻴﻨ ﹸﻈ ﺮ ﻳ ﻬﺪﻯ ﹶﻟ ﻪ ﺃ ﻡ ﻻ؟ ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪﻩِ ،ﻻ ﻳ ﹾﺄ ﺧ ﹸﺬ ﺃ ﺣ ﺪ ِﻣﻨ ﻪ ﺷﻴﺌﹰﺎ ﺇِﻻ ﺟﺎ َﺀ ِﺑ ِﻪ ﻳـ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎﻣـ ِﺔ
ﺑﻴ ِ
ﺤ ِﻤﹸﻠ ﻪ ﻋﻠﹶﻰ ﺭﻗﹶﺒِﺘﻪِِ ،ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺑﻌِﲑﹰﺍ ﹶﻟ ﻪ ﺭﻏﹶﺎﺀٌ ،ﺃ ﻭ ﺑ ﹶﻘﺮ ﹰﺓ ﹶﻟﻬﺎ ﺧﻮﺍﺭ ،ﺃ ﻭ ﺷﺎ ﹰﺓ ﺗﻴ ﻌ ﺮ« .ﹸﺛ ﻢ ﺭﹶﻓ ﻊ ِﺑﻴ ِﺪ ِﻩ ﺣﺘﻰ ﺭﺃﻳﻨـﺎ
ﻳ
ﺖ« .ﻣﺘﻔﻖ ﻋﻠﻴﻪ.٧١ ﻋ ﹾﻔ ﺮ ﹶﺓ ِﺇﺑ ﹶﻄﻴ ِﻪ» :ﺍﻟﱠﻠ ﻬ ﻢ ﻫﻞ ﺑﱠﻠ ﻐﺖ ،ﺍﻟﱠﻠ ﻬ ﻢ ﻫﻞ ﺑﱠﻠ ﻐ
- ٧ﺍﺳﺘﻴﻔﺎﺀ ﺍﳊﻘﻮﻕ ﺍﳌﺎﻟﻴﺔ ﻟﺒﻴﺖ ﺍﳌﺎﻝ ،ﻭﺻﺮﻓﻬﺎ ﰲ ﻣﺼﺎﺭﻓﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ:
ﻣﺜﻞ ﺍﻟﺰﻛﺎﺓ ،ﻭﺍﳉﺰﻳﺔ ،ﻭﺍﳋﺮﺍﺝ ،ﻭﺍﻟﻔﻲﺀ ،ﻭﺍﻟﻐﻨﺎﺋﻢ ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺭﺩ ﻛﺎﻟﺒﺘﺮﻭﻝ ﻭﺍﳌﻌﺎﺩﻥ ﻭﳓﻮﻫﺎ.
ﻚ ﺳـ ﹶﻜ ﻦ ﹶﻟﻬـ ﻢ
ﺻﻠﹶﺎﺗ
ﺻ ﱢﻞ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺇ ﱠﻥ
ﺻ ﺪﹶﻗ ﹰﺔ ﺗ ﹶﻄ ﻬ ﺮ ﻫ ﻢ ﻭﺗ ﺰﻛﱢﻴ ِﻬ ﻢ ِﺑﻬﺎ ﻭ
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﺧ ﹾﺬ ِﻣ ﻦ ﹶﺃ ﻣﻮﺍﻟِ ِﻬ ﻢ
ﻭﺍﻟﱠﻠ ﻪ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻢ )] {(١٠٣ﺍﻟﺘﻮﺑﺔ.[١٠٣ :
- ٨ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ:
ﻚ
ﺴ ﻦ ِﺇ ﱠﻥ ﺭﺑ
ﺴﻨ ِﺔ ﻭﺟﺎ ِﺩﹾﻟ ﻬ ﻢ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ﻲ ﹶﺃ ﺣ
ﺤﺤ ﹾﻜ ﻤ ِﺔ ﻭﺍﻟﹾ ﻤ ﻮ ِﻋ ﹶﻈ ِﺔ ﺍﹾﻟ
ﻚ ﺑِﺎﹾﻟ ِ
ﻉ ِﺇﻟﹶﻰ ﺳﺒِﻴ ِﻞ ﺭﺑ
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﺍ ﺩ
ﺿ ﱠﻞ ﻋ ﻦ ﺳﺒِﻴِﻠ ِﻪ ﻭ ﻫ ﻮ ﹶﺃ ﻋﹶﻠ ﻢ ﺑِﺎﹾﻟ ﻤ ﻬﺘﺪِﻳ ﻦ )] ... {(١٢٥ﺍﻟﻨﺤﻞ .[١٢٥ :ﻭﻗﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ: ﻫ ﻮ ﹶﺃ ﻋﹶﻠ ﻢ ِﺑ ﻤ ﻦ
٥٣
ﻚ ﻫ ﻢ ﺍﹾﻟ ﻤ ﹾﻔِﻠﺤﻮ ﹶﻥ
ﻑ ﻭﻳﻨ ﻬ ﻮ ﹶﻥ ﻋ ِﻦ ﺍﹾﻟ ﻤﻨ ﹶﻜ ِﺮ ﻭﺃﹸﻭﹶﻟِﺌ
ﺨﻴ ِﺮ ﻭﻳ ﹾﺄ ﻣﺮﻭ ﹶﻥ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ
} ﻭﹾﻟﺘ ﹸﻜ ﻦ ِﻣﻨ ﹸﻜ ﻢ ﹸﺃ ﻣ ﹲﺔ ﻳ ﺪﻋﻮ ﹶﻥ ِﺇﻟﹶﻰ ﺍﹾﻟ
)] {(١٠٤ﺁﻝ ﻋﻤﺮﺍﻥ.[١٠٤ :
- ٩ﺭﻋﺎﻳﺔ ﻣﺼﺎﱀ ﺍﻷﻣﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ.
ﻑ
ﲔ ﺭﺀُﻭ
ﺺ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺑِﺎﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺴ ﹸﻜ ﻢ ﻋﺰِﻳ ﺰ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﻋِﻨﺘ ﻢ ﺣﺮِﻳ
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﹶﻟ ﹶﻘ ﺪ ﺟﺎ َﺀ ﹸﻛ ﻢ ﺭﺳﻮ ﹲﻝ ﻣِ ﻦ ﹶﺃﻧ ﹸﻔ ِ
ﺭﺣِﻴ ﻢ )] {(١٢٨ﺍﻟﺘﻮﺑﺔ.[١٢٨ :
- ١٠ﻣﺸﺎﻭﺭﺓ ﺍﻹﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺸﻮﺭﻯ:
ﻟﻴﺠﻤﻊ ﺍﻟﺮﺃﻱ ﺍﻟﺴﺪﻳﺪ ،ﻭﻳﻄﻴﺐ ﻗﻠﻮﺏ ﻣﻦ ﻳﺸﺎﻭﺭ ،ﻭﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻃﺎﻗﺘﻬﻢ ﳌﺼﻠﺤﺔ ﺍﻷﻣﺔ.
ﲔ ){(١٥٩
ﺐ ﺍﹾﻟ ﻤﺘـ ﻮ ﱢﻛِﻠ
ﺤ
ﺖ ﹶﻓﺘ ﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍﻟﱠﻠﻪِ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ِ
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭﺷﺎ ِﻭ ﺭ ﻫ ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﹶﻓِﺈﺫﹶﺍ ﻋ ﺰ ﻣ
] ...ﺁﻝ ﻋﻤﺮﺍﻥ.[١٥٩ :
- ١١ﻋﺪﻡ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ:
ﺾ ﻭ ﻣ ﻦ ﻳﺘ ﻮﱠﻟ ﻬ ﻢ
ﻀ ﻬ ﻢ ﹶﺃ ﻭِﻟﻴﺎ ُﺀ ﺑ ﻌ ٍ
ﺨﺬﹸﻭﺍ ﺍﹾﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﺑ ﻌ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻟﹶﺎ ﺗﺘ ِ
ﲔ )] ... {(٥١ﺍﳌﺎﺋﺪﺓ.[٥١ : ِﻣﻨﻜﹸ ﻢ ﹶﻓِﺈﻧ ﻪ ِﻣﻨ ﻬ ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﺏ
ﺨﺬﹸﻭﺍ ﺩِﻳﻨ ﹸﻜ ﻢ ﻫ ﺰﻭﺍ ﻭﹶﻟ ِﻌﺒﺎ ِﻣ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻜﺘﺎ ﺨﺬﹸﻭﺍ ﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻟﹶﺎ ﺗﺘ ِ
٧٢
ﲔ )] ... {(٥٧ﺍﳌﺎﺋﺪﺓ.[٥٧ :
ِﻣ ﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﻭﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﳋﻄﹼﺎِﺑ ﻲ :ﺍﺷﺘ ﺮﻛﹸﻮﺍ ﺃﹶﻱ ﺍﻹِﻣﺎﻡ ﻭﺍﻟ ﺮﺟﻞ ﻭﻣﻦ ﹸﺫ ِﻛ ﺮ ﻓِﻲ ﺍﻟﺘﺴ ِﻤﻴﺔ ﺃﹶﻱ ﻓِﻲ ﺍﻟﻮﺻﻒ ﺑِﺎﻟﺮﺍﻋِﻲ ﻭﻣﻌـﺎﻧِﻴﻬﻢ
ﻗﺎ ﹶﻝ ﺍ ﹶ
ﻣﺨﺘِﻠﻔﹶﺔ.
ﳊﺪﻭﺩ ﻭﺍﻟﻌﺪﻝ ﻓِﻲ ﺍﳊﹸﻜﻢ ،ﻭﺭِﻋﺎﻳﺔ ﺍﻟ ﺮﺟﻞ ﺃﹶﻫﻠﻪ ﺳِﻴﺎﺳـﺘﻪ ﺸﺮِﻳﻌﺔ ِﺑﺈِﻗﺎ ﻣ ِﺔ ﺍ ﹸ
ﹶﻓﺮِﻋﺎﻳﺔ ﺍﻹِﻣﺎﻡ ﺍﻷَﻋﻈﹶﻢ ﺣِﻴﺎﻃﹶﺔ ﺍﻟ
ﺝ ﻓِﻲ ﹸﻛ ﹼﻞ
ﳋﺪﻡ ﻭﺍﻟﻨﺼِﻴﺤﺔ ﻟِﻠﺰﻭ ِﻷَﻣ ِﺮﻫِﻢ ﻭﺇِﻳﺼﺎﳍﻢ ﺣﻘﹸﻮﻗﻬﻢ ،ﻭﺭِﻋﺎﻳﺔ ﺍﳌﹶﺮﺃﹶﺓ ﺗﺪﺑِﲑ ﺃﹶﻣﺮ ﺍﻟﺒﻴﺖ ﻭﺍﻷَﻭﻻﺩ ﻭﺍ ﹶ
ﺖ ﻳﺪﻩ ﻭﺍﻟﻘِﻴﺎﻡ ﺑِﻤﺎ ﻳﺠِﺐ ﻋﻠﹶﻴ ِﻪ ِﻣﻦ ﺧِﺪﻣﺘﻪ. ﻚ ،ﻭﺭِﻋﺎﻳﺔ ﺍﳋﺎﺩِﻡ ﺣِﻔﻆ ﻣﺎ ﺗﺤ ﹶﺫِﻟ
ﻚ ﹶﻓﻴﻨﺒﻐِـﻲ ﻆ ﻣﺎ ﺍﺳﺘﺮﻋﺎ ﻩ ﺍﳌﺎِﻟ
ﺲ ﻣﻄﻠﹸﻮﺑﺎ ﻟِﺬﺍِﺗ ِﻪ ﻭِﺇﻧﻤﺎ ﹸﺃﻗِﻴ ﻢ ِﻟﺤِﻔ ِ
ﳊﺪِﻳﺚ ﹶﺃﻥﱠ ﺍﻟﺮﺍﻋِﻲ ﻟﹶﻴ ﻗﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ ﻓِﻲ ﻫﺬﺍ ﺍ ﹶ
ﺲ ﻓِﻲ ﺍﻟﺒﺎﺏ ﺃﹶﻟﻄﹶﻒ ﻭﻻ ﹶﺃﲨﻊ ﻭﻻ ﺃﹶﺑﻠﹶﻎ ﻣِﻨ ﻪ ،ﹶﻓِﺈﻧ ﻪ ﺼﺮﻑ ِﺇﻻﱠ ﺑِﻤﺎ ﹶﺃ ِﺫ ﹶﻥ ﺍﻟﺸﺎﺭِﻉ ﻓِﻴ ِﻪ ﻭﻫﻮ ﺗﻤﺜِﻴﻞ ﻟﹶﻴ ﺃﹶﻥ ﻻ ﻳﺘ
ﻑ ﺍﻟﺘﻨﺒِﻴﻪ ﻣ ﹶﻜ ﺮﺭﺍ ،ﻗﺎ ﹶﻝ ﻭﺍﻟﻔﺎﺀ ﻓِﻲ ﻗﹶﻮﻟﹸﻪ " :ﺃﹶﻻ ﹶﻓ ﹸﻜﹼﻠﻜﹸﻢ " ﺟﻮﺍﺏ ﺷـﺮﻁ ﺼ ﹶﻞ ﻭﹶﺃﺗﻰ ِﺑﺤﺮ ِ ﲨ ﹶﻞ ﹶﺃ ﻭ ﹰﻻ ﹸﺛ ﻢ ﹶﻓ
ﹶﺃ
ﻣﺤﺬﹸﻭﻑ ،ﻭ ﺧﺘ ﻢ ﻣﺎ ﻳﺸﺒِﻪ ﺍﻟﻔﹶﺬﹶﻟﻜﹶﺔ ﺇِﺷﺎﺭﺓ ِﺇﻟﹶﻰ ﺍﺳﺘِﻴﻔﺎﺀ ﺍﻟﺘﻔﺼِﻴﻞ.
ﻉ
ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ ﺩ ﺧ ﹶﻞ ﻓِﻲ ﻫﺬﺍ ﺍﻟ ﻌﻤﻮﻡ ﺍ ﹸﳌﻨ ﹶﻔﺮِﺩ ﺍﱠﻟﺬِﻱ ﻻ ﺯﻭﺝ ﹶﻟ ﻪ ﻭﻻ ﺧﺎﺩِﻡ ﻭﻻ ﻭﻟﹶﺪ ﹶﻓِﺈﻧ ﻪ ﻳﺼﺪﻕ ﻋﻠﹶﻴ ِﻪ ﹶﺃﻧـ ﻪ ﺭﺍ ٍ
ﻼ ﻭﻧﻄﻘﹰﺎ ﻭﺍﻋﺘِﻘﺎﺩﺍ ﹶﻓﺠﻮﺍﺭِﺣﻪ ﻭﻗﹸﻮﺍ ﻩ ﻭﺣﻮﺍﺳﻪ ﻋﻠﹶﻰ ﺟﻮﺍﺭِﺣﻪ ﺣﺘﻰ ﻳﻌﻤﻞ ﺍﳌﹶﺄﻣﻮﺭﺍﺕ ﻭﻳﺠﺘﻨِﺐ ﺍﳌﹶﻨ ِﻬﻴﺎﺕ ﻓِﻌ ﹰ
ﺭ ِﻋﻴﺘﻪ ،ﻭﻻ ﻳﻠﺰﻡ ِﻣ ﻦ ﺍﻻﺗﺼﺎﻑ ِﺑﻜﹶﻮِﻧ ِﻪ ﺭﺍ ِﻋﻴﺎ ﺃﹶﻥ ﻻ ﻳﻜﹸﻮﻥ ﻣﺮ ِﻋﻴﺎ ﺑِﺎﻋﺘِﺒﺎ ٍﺭ ﺁﺧﺮ .ﻭﺟﺎ َﺀ ﻓِﻲ ﺣﺪِﻳﺚ ﹶﺃﻧـﺲ
٥٤
ﻣِﺜﻞ ﺣﺪِﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻓﹶﺰﺍ ﺩ ﻓِﻲ ﺁﺧِﺮﻩ " ﹶﻓﹶﺄ ِﻋﺪﻭﺍ ﻟِﻠﻤﺴﹶﺄﹶﻟ ِﺔ ﺟﻮﺍﺑﺎ ،ﻗﺎﻟﹸﻮﺍ :ﻭﻣﺎ ﺟﻮﺍﺎ ؟ ﻗﺎ ﹶﻝ :ﺃﹶﻋﻤﺎﻝ ﺍﻟِﺒ ﺮ
ﻱ ﻭﺍﻟ ﱠﻄﺒﺮﺍِﻧ ﻲ ﻓِﻲ "ﺍﻷَﻭﺳﻂ " ﻭ ﺳﻨﺪﻩ ﺣﺴﻦ. " ﺃﹶﺧ ﺮ ﺟ ﻪ ﺍﺑﻦ ﻋ ِﺪ
ﻉ ِﺇ ﱠﻻ ﻳﺴﺄﹶﻝ ﻳﻮ ﻡ ﺍﻟﻘِﻴﺎﻣﺔ ﺃﹶﻗﺎ ﻡ ﺃﹶﻣﺮ ﺍﷲ ﺃﹶﻡ ﺃﹶﺿﺎ ﻋ ﻪ". ﻭﹶﻟ ﻪ ﻣِﻦ ﺣﺪِﻳﺚ ﹶﺃﺑِﻲ ﻫﺮﻳﺮﺓ " ﻣﺎ ﻣِﻦ ﺭﺍ ٍ
ﻚ ﺃﹶﻭ ﺿـﻴ ﻌ ﻪ "
ﻆ ﹶﺫﻟِـ ﻉ ﻋﻤﺎ ﺍﺳﺘﺮﻋﺎ ﻩ ﺣ ِﻔ ﹶﺻﺤِﻴﺢ ﻋﻦ ﹶﺃﻧﺲ " ِﺇ ﱠﻥ ﺍﷲ ﺳﺎﺋِﻞ ﹸﻛ ﹼﻞ ﺭﺍ ٍ ﺴﻨ ٍﺪ
ﻱ ِﺑ
ﻭﻻﺑ ِﻦ ﻋ ِﺪ
ﺼ ِﲑ ﻓِﻲ ﺃﹶﻣﺮ ﻣﻦ ﻫﻮ ﻓِﻲ ﺣﻜﻤﻪ ،ﻭﺗﺮ ﺟ ﻢ ﹶﻟ ﻪ ﻓِﻲ ﺍﻟﻨﻜﺎﺡ " ﺑﺎﺏ ﻭﺍﺳﺘ ِﺪ ﱠﻝ ِﺑ ِﻪ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍ ﹸﳌ ﹶﻜﻠﱠﻒ ﻳﺆﺍﺧﺬ ﺑِﺎﻟﺘﻘ ِ
ﺼﺮﻑ ﻓِﻲ ﻣﺎﻝ ﺳﻴﺪﻩ ِﺑﺈِﺫِﻧ ِﻪ ﻭﻛﹶﺬﺍ ﺍﳌﹶـﺮﺃﹶﺓ ﻭﺍﻟﻮﻟﹶـﺪ ، ﺴﻜﹸﻢ ﻭﺃﹶﻫﻠِﻴﻜﹸﻢ ﻧﺎﺭﺍ " ﻭ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻟِﻠﻌﺒ ِﺪ ﺃﹶﻥ ﻳﺘ ﻗﹸﻮﺍ ﺃﹶﻧ ﹸﻔ
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ﻭﺗﺮ ﺟ ﻢ ِﻟﻜﹶﺮﺍ ﻫ ِﺔ ﺍﻟﺘﻄﺎﻭﻝ ﻋﻠﹶﻰ ﺍﻟ ﺮﻗِﻴﻖ ﻭﺗ ﹶﻘ ﺪ ﻡ ﺗﻮﺟِﻴﻬﻪ ﻫﻨﺎ ﻙ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ ﺍﻷﻣﺔ ﻋﻠﻰ ﺷﺒﻴﻪ ﺍﻟﺸﺠﺮﺓ ،ﻭﺻﻼﺡ ﻛﻞ ﺃﺻﻞ ﻣﻨﻬﺎ ﺳﺒﺐ ﻟﺼـﻼﺡ ﻣـﻦ
ﺑﻌﺪﻩ؛ ﻓﺎﻹﻣﺎﻡ ﺭﺍﻉ ﳉﻤﻴﻊ ﺍﻷﻣﺔ ،ﻭﻫﻮ ﻣﺴﺆﻭﻝ ﻋﻦ ﺭﻋﻴﺘﻪ ،ﻭﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﺘﻨﺎﻭﻝ ﻛﻞ ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺴﺆﺍﻝ
ﻋﻨﻪ ﻣﻦ ﺃﻣﺮ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ،ﻭﻣﻦ ﻣﻔﻬﻮﻡ ﺍﳋﻄﺎﺏ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﻋﻴﺔ ﻣﺴﺆﻭﻟﺔ ﻋﻦ ﺇﻣﺎﻣﻬﺎ ﻋﻦ ﻛﻞ ﻣـﺎ
ﻳﺘﻌﻠﻖ ﻢ ﻣﻦ ﺃﻣﺮﻩ ﻣﻦ ﺩﻳﻦ ﻭﺩﻧﻴﺎ ،ﻭﺍﻟﺮﺟﻞ ﻣﺴﺆﻭﻝ ﻋﻦ ﺭﻋﻴﺘﻪ ﻣﻦ ﺗﻌﻠﻴﻢ ﺃﻫﻠﻪ ﻣﺎ ﳚﺐ ﻋﻠـﻴﻬﻢ ﺗﻌﻠﻤـﻪ
ﻭﺻﻮﻢ ﻋﻦ ﺍﻟﺒﺬﻟﺔ ،ﻭﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻣﻨﻬﻢ ،ﻭﻣﻦ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﻭﺣﻔﻈﻬﻢ ﻓﻴﻤﺎ ﰲ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﻣﺎﻟﻪ.
ﻭﻗﻮﻟﻪ) :ﻭﺍﳌﺮﺃﺓ ﺭﺍﻋﻴﺔ ﰲ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ،ﻭﻫﻲ ﻣﺴﺆﻭﻟﺔ( ﻋﻦ ﺣﻔﻆ ﺯﻭﺟﻬﺎ ﺑﺎﻟﻐﻴﺐ ،ﻭﺃﻥ ﻻ ﺗﺘﺼﺪﻕ ﻣـﻦ
ﻣﺎﻟﻪ ﺇﻻ ﺑﺈﺫﻧﻪ ،ﻓﻤﺎ ﻇﻨﻚ ﺑﻐﲑ ﺫﻟﻚ؟!
ﻭﻗﻮﻟﻪ) :ﻭﺍﳋﺎﺩﻡ ﰲ ﻣﺎﻝ ﺳﻴﺪﻩ ﺭﺍﻉ( ﻳﻌﲏ - -ﺇﻥ ﻛﺎﻥ ﰲ ﻳﺪ ﻫﺬﺍ ﺍﳋﺎﺩﻡ ﻣﺎﺷﻴﺔ ﺃﺣﺴـﻦ ﺍﻟﻘﻴـﺎﻡ
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ﻋﻠﻴﻬﺎ ،ﻣﻦ ﺃﻥ ﻳﻬﺒﻂ ﺎ ﺍﳋﺼﺐ ،ﻭﳚﻨﺒﻬﺎ ﺍﳉﺪﺏ ،ﻭﻳﺘﺒﻊ ﺷﺎﺫﺎ ،ﻭﻳﻬﻨﺄ ﺟﺮﺑﺎﻫﺎ.
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ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ :ﻣﺎ ﺃﻭﺗﻴﻪ ﺍﻟﻨﱯ ﻭﺣﻴﺎ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇﻟﻴﻪ
ﺸﺮ ،ﻭِﺇﻧﻤﺎ ﻛﹶﺎ ﹶﻥ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﻣﺎ ِﻣﻦ ﺍ َﻷﻧِﺒﻴﺎ ِﺀ ﻧِﺒ ﻲ ِﺇﻟﱠﺎ ﹸﺃ ﻋ ِﻄ ﻲ ﻣﺎ ِﻣﺜﹾﻠ ﻪ ﺁﻣ ﻦ ﻋﹶﻠﻴ ِﻪ ﺍﻟﺒ
ﺖ ﻭ ﺣﻴﺎ ﹶﺃ ﻭﺣﺎ ﻩ ﺍﻟﱠﻠ ﻪ ِﺇﹶﻟﻲ ،ﹶﻓﹶﺄ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﺗﺎِﺑﻌﺎ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ«.٧٥
ﺍﻟﱠﺬِﻱ ﺃﹸﻭﺗِﻴ
ﻣﻌﲎ ﺍﳊﺪﻳﺚ :ﺃﻥ ﻣﻦ ﺳﻨﺔ ﺍﷲ ﰲ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﹰﺎ ﺃﻥ ﳝﺪﻫﻢ ﺑﺎﳌﻌﺠﺰﺍﺕ ﻓﻼ ﻳﺒﻌﺚ ﻧﺒﻴﹰﺎ ﺇ ﹼﻻ ﺃﻋﻄﺎﻩ ﻣﻌﺠـﺰﺓ
ﻳﺴﺘﺪﻝ ﺎ ﻋﻠﻰ ﻧﺒﻮﺗﻪ ﻭﻳﺜﺒﺖ ﺎ ﺭﺳﺎﻟﺘﻪ ،ﻭﻳﺘﺤﺪﻯ ﺎ ﻛﻞ ﻣﻦ ﻋﺎﺭﺿﻪ ﻭﻛﺬﺏ ﺑﻪ ،ﻓﺎﳌﻌﺠﺰﺓ ﺃﻣﺮ ﺧﺎﺭﻕ
ﻟﻠﻌﺎﺩﺓ ﻳﻈﻬﺮ ﻋﻠﻰ ﻳﺪ ﻣﺪﻋﻲ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻴﻜﻮﻥ ﺷﺎﻫﺪ ﺇﺛﺒﺎﺕ ﻟﻪ ،ﻛﻤﺎ ﺃﻋﻄﻰ ﺍﷲ ﻣﻮﺳﻰ ﺍﻟﻌﺼـﻰ ﻭﻛﻤـﺎ
- ٧٣ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١١٣ /١٣
- ٧٤ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )(١٨ /٤
- ٧٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٩٨١)(١٨٢ /٦
] ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﺎﻡ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﺑﺮﺳﺎﻟﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺭﻗﻢ )١٥٢ﺃﻋﻄﻲ ﻣﺎ ﻣﺜﻠﻪ ﺁﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺒﺸﺮ( ﺃﺟﺮﻱ ﻋﻠﻰ ﻳﺪﻳﻪ
ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﺇﳝﺎﻥ ﻣﻦ ﺷﺎﻫﺪﻫﺎ ﺑﺼﺪﻕ ﺩﻋﻮﺍﻩ ﻷﺎ ﻣﻦ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﺣﺴﺐ ﺯﻣﺎﻧﻪ ﻭﻣﻜﺎﻧﻪ) .ﺃﻭﺗﻴﺘﻪ( ﺍﳌﻌﺠﺰﺓ ﺍﻟﱵ
ﺃﻋﻄﻴﺘﻬﺎ) .ﻭﺣﻴﺎ( ﻗﺮﺁﻧﺎ ﻣﻮﺣﻰ ﺑﻪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻳﺒﻘﻰ ﺇﻋﺠﺎﺯﻩ ﻋﻠﻰ ﻣﺮ ﺍﻷﺯﻣﺎﻥ ﻭﻟﺬﻟﻚ ﻳﻜﺜﺮ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﻳﻜـﻮﻥ ﺃﺗﺒﺎﻋـﻪ
ﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﺸﺮﻳﻌﺘﻪ ﺍﳌﱰﻟﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﺗﺒﺎﻉ ﺍﻟﻌﺎﻣﻠﲔ ﺑﺎﻟﺸﺮﻉ ﺍﳊﻖ ﻟﻜﻞ ﻧﱯ[
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ﺃﻋﻄﻰ ﻋﻴﺴﻰ ﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ،ﻭﺍﻷﺑﺮﺹ ،ﻭﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﺑﺈﺫﻥ ﺍﷲ .ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﻗﻮﻟﻪ " :ﻣﺎ ﻣﻦ ﺍﻷﻧﺒﻴـﺎﺀ
ﻧﱯ ﺇ ﹼﻻ ﺃﻋﻄﻲ ﻣﺎ ﻣﺜﻠﻪ ﺁﻣﻦ ﻋﻠﻴﻪ ﺍﻟﺒﺸﺮ " ﺃﻱ ﻟﻴﺲ ﻫﻨﺎﻙ ﻧﱯ ﺇﻻ ﻭﻗﺪ ﺃﻋﻄﻲ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﻣـﺎ ﻳﻜﻔـﻲ
ﻹﺛﺒﺎﺕ ﺭﺳﺎﻟﺘﻪ ﻓﻼ ﻳﻨﻈﺮ ﺃﺣﺪ ﺇﱃ ﺍﳌﻌﺠﺰﺓ ﺍﻟﱵ ﻇﻬﺮﺕ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺴﻠﻴﻤﺔ ﻣﻦ ﺍﻟﻌﻨـﺎﺩ
ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ﺇﻻ ﺑﺎﺩﺭ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﻪ ﻛﻤﺎ ﻓﻌﻞ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ ﳌﺎ ﺷﺎﻫﺪﻭﺍ ﻣﻌﺠﺰﺓ ﻣﻮﺳﻰ " ﻭﺇﳕـﺎ ﻛـﺎﻥ
ﱄ " ﺃﻱ ﻭﺇﳕﺎ ﻛﺎﻧﺖ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻌﻈﻤﻰ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﺍﷲ ﱄ ﻫﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺘﻪ ﻭﺣﻴﹰﺎ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇ ﱠ
ﺍﳋﺎﻟﺪ ﺍﻟﺒﺎﻗﻲ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻤﺎ ﻣﻦ ﺃﺣﺪ ﻳﻘﺮﺃﻩ ﺑﺘﺄﻣﻞ ﻭﺗﺪﺑﺮ ﺩﻭﻥ ﻋﻨﺎﺩ ﺃﻭ ﺣﺴﺪ ﺃﻭ ﺗﻜﱪ ﺇ ﹼﻻ ﻋﺮﻑ ﺃﻧﻪ
ﻛﻼﻡ ﺍﷲ ،ﻭﺃﱐ ﺭﺳﻮﻝ ﺍﷲ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺃﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ ﺍﻟﱵ ﻻ ﺗﺄﰐ ﺇ ﹼﻻ ﻣﻦ ﺧﱪ ﺍﻟﺴﻤﺎﺀ ،ﻭﻣﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ
ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﺼﺎ ﹸﻥ ﺎ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺩﻳﻦ ﻭﻧﻔﺲ ﻭﻣﺎﻝ ﻭﻧﺴﺐ ﻭﻋﻘﻞ ﻭﻋﺮﺽ.
ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﺗﻨﺘﻬﻲ ﻣﻌﺎﺭﻓﻪ ﻋﻨﺪ ﺣﺪ ،ﻭﺇﳕﺎ ﻫﻲ ﺗﺘﺠﺪﺩ ﻭﺗﻨﻜﺸﻒ ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ ﻭﺍﻷﺯﻣﺎﻥ .ﻭﻟﻴﺲ ﻣﻌﲎ
ﻫﺬﺍ ﺃﻧﻪ - -ﱂ ﻳﺆﺕ ﻣﻌﺠﺰﺓ ﺃﺧﺮﻯ ﻏﲑ ﺍﻟﻘﺮﺁﻥ ﻛﻼ ﻓﻠﻘﺪ ﺃﻭﰐ - -ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﻣﺎ ﱂ ﻳﺆﺕ
ﻧﱯ ﻗﺒﻠﻪ ،ﻭﻣﻦ ﺫﻟﻚ ﻧﺒﻊ ﺍﳌﺎﺀ ﻣﻦ ﺑﲔ ﺃﺻﺎﺑﻌﻪ ،ﻭﻫﻲ ﺃﺑﻠﻎ ﻣﻦ ﻣﻌﺠﺰﺓ ﻣﻮﺳﻰ ،ﻷﻥ ﻧﺒﻊ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺼـﺨﺮ
ﺃﻣﺮ ﻣﺸﺎﻫﺪ ﻣﺄﻟﻮﻑ ،ﺃﻣﺎ ﻧﺒﻊ ﺍﳌﺎﺀ ﻣﻦ ﺑﲔ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻌﻈﻢ ﻭﺍﻷﺻﺎﺑﻊ ﻓﺈﻧﻪ ﻻ ﳜﻄﺮ ﻋﻠﻰ ﺍﻟﺒﺎﻝ ،ﻭﻟﻜﻦ ﻣﻌﲎ
ﻗﻮﻟﻪ " :ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺘﻪ ﻭﺣﻴﹰﺎ " ﺃﻥ ﻣﻌﺠﺰﺓ ﺍﻟﻘﺮﺁﻥ ﺃﻋﻈﻢ ﻣﻌﺠﺰﺍﺗﻪ - -ﻷﻥ ﺗﻠﻚ ﺍﳌﻌﺠﺰﺍﺕ
ﻻ ﻳﻌﺮﻓﻬﺎ ﺇ ﹼﻻ ﻣﻦ ﻋﺎﺻﺮﻫﺎ ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﻓﺈﻧﻪ ﺍﻟﻌﺠﺰﺓ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺒﺎﻗﻴﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻌﺮﻓﻬﺎ ﻭﻳﺮﺍﻫﺎ ﻭﻳﻘﺮﺃﻫـﺎ
ﻛﻞ ﻣﻦ ﺃﺭﺍﺩﻫﺎ ،ﻭﻳﺴﺘﺪﻝ ﺎ ﻋﻠﻰ ﺻﺪﻗﻪ - -ﻭﺻﺤﺔ ﺭﺳﺎﻟﺘﻪ " - -ﻓﺄﺭﺟﻮ ﺃﻥ ﺃﻛﻮﻥ ﺃﻛﺜﺮﻫﻢ
ﺗﺎﺑﻌﹰﺎ " ﺃﻱ ﻭﲟﺎ ﺃﱐ ﻗﺪ ﺃﻋﻄﻴﺖ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻌﻈﻤﻰ ،ﻭﻫﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳋﺎﻟﺪ ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃـﻞ
ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ﻓﺈﱐ ﺃﺭﺟﻮ ﺃﻥ ﻳﻘﺮﺃﻩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ ،ﻓﻴﺪﺧﻠﻮﺍ ﰲ ﺩﻳﻦ ﺍﷲ ﺃﻓﻮﺍﺟـﺎﹰ،
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ﻓﺄﻛﻮﻥ ﺃﻛﺜﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺃﺗﺒﺎﻋﹰﺎ.
ﻛﺎﻥ ﻣﻦ ﺣﺠﺞ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻣﻦ ﺃﺟﻞ ﺗﺼﺪﻳﻘﻪ ﻭﺍﺗﺒﺎﻋﻪ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺑﺂﻳﺔ ﻛﻮﻧﻴـﺔ ﻛﻤـﺎ
ﺃﺭﺳﻞ ﻣﻊ ﺍﻟﻨﺒﻴﲔ ﺍﻟﺴﺎﺑﻘﲔ ،ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﺜﲑﹰﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﳑﺎ ﻳﺴﺘﺮﻋﻲ ﺍﻻﻧﺘﺒـﺎﻩ ﻓﻘـﺪ
ﺫﻛﺮﻩ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﻳﻮﻧﺲ ﻭﻃﻪ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﰲ ﻣﻮﺍﻃﻦ ﺃﺧﺮﻯ ﻛﻤـﺎ ﰲ ﺍﻷﻋـﺮﺍﻑ
ﻭﺍﻟﻨﺤﻞ ﻭﺍﻟﻘﺼﺺ ،ﻭﳑﺎ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳـﺎﺕ ﱂ ﺗﻜـﻦ ﺳـﺒﺒﹰﺎ ﻹﳝـﺎﻢ
ﻭﺗﺼﺪﻳﻘﻬﻢ ،ﺑﻞ ﻛﺎﻥ ﺇﺭﺳﺎﳍﺎ ﺳﺒﺒﹰﺎ ﰲ ﺗﻌﺠﻴﻞ ﺍﻟﻌﺬﺍﺏ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ } :ﻭﻣﺎ ﻣﻨ ﻌﻨﺎ ﺃﹶﻥ
ﺕ ِﺇ ﱠﻻ
ﺼ ﺮ ﹰﺓ ﹶﻓﻈﹶﹶﻠﻤﻮﹾﺍ ِﺑﻬﺎ ﻭﻣﺎ ﻧ ﺮ ِﺳ ﹸﻞ ﺑِﺎﻵﻳـﺎ ِ ﺏ ِﺑﻬﺎ ﺍ َﻷ ﻭﻟﹸﻮ ﹶﻥ ﻭﺁﺗﻴﻨﺎ ﹶﺛﻤﻮ ﺩ ﺍﻟﻨﺎﹶﻗ ﹶﺔ ﻣﺒ ِ
ﺕ ِﺇ ﱠﻻ ﺃﹶﻥ ﹶﻛ ﱠﺬ
ﻧ ﺮ ِﺳ ﹶﻞ ﺑِﺎﻵﻳﺎ ِ
ﺖ ﹶﻗﺒﹶﻠﻬﻢ ﻣﻦ ﹶﻗ ﺮﻳ ٍﺔ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨﺎﻫﺎ ﹶﺃﹶﻓ ﻬ ﻢ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ]ﺍﻷﻧﺒﻴﺎﺀ : ﺨﻮِﻳﻔﹰﺎ ]ﺍﻹﺳﺮﺍﺀ [٥٩ :ﻭﻗﺎﻝ ﰲ ﺍﻷﻧﺒﻴﺎﺀ} :ﻣﺎ ﺁ ﻣﻨ ﺗ
ﺤ ﻖ ِﻣ ﻦ ﻋِﻨ ِﺪﻧﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ﻮﻟﹶﺎ ﺃﹸﻭِﺗ ﻲ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﺃﹸﻭِﺗ ﻲ ﻣﻮﺳﻰ ﹶﺃ ﻭﹶﻟ ﻢ ﻳ ﹾﻜ ﹸﻔﺮﻭﺍ [٦ﻭﻗﺎﻝ ﰲ ﺍﻟﻘﺼﺺ} :ﹶﻓﹶﻠﻤﺎ ﺟﺎﺀ ﻫ ﻢ ﺍﹾﻟ
ﺤﺮﺍ ِﻥ ﺗﻈﹶﺎ ﻫﺮﺍ ﻭﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧﺎ ِﺑ ﹸﻜ ﱟﻞ ﻛﹶﺎِﻓﺮﻭ ﹶﻥ ]ﺍﻟﻘﺼـﺺ [٤٨ :ﻭﱂ ﻳﻘـﻊ ِﺑﻤﺎ ﺃﹸﻭِﺗ ﻲ ﻣﻮﺳﻰ ﻣِﻦ ﹶﻗﺒ ﹸﻞ ﻗﹶﺎﻟﹸﻮﺍ ِﺳ
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ﺏ
ﺧﻼﻑ ﺫﻟﻚ ﺇﻻ ﻣﻊ ﻗﻮﻡ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﻮ ﺟﺎ َﺀﺗ ﻬ ﻢ ﹸﻛ ﱡﻞ ﺁﻳ ٍﺔ ﺣﺘﻰ ﻳ ﺮﻭﺍ ﺍﹾﻟ ﻌﺬﹶﺍ
ﻱ
ﺨ ﺰ ِ
ﺏ ﺍﹾﻟ ِﺸ ﹾﻔﻨﺎ ﻋﻨ ﻬ ﻢ ﻋﺬﹶﺍ
ﺲ ﹶﻟﻤﺎ ﺁ ﻣﻨﻮﺍ ﹶﻛ ﺖ ﹶﻓﻨ ﹶﻔ ﻌﻬﺎ ِﺇﳝﺎﻧﻬﺎ ِﺇﻟﱠﺎ ﹶﻗ ﻮ ﻡ ﻳﻮﻧ
ﺖ ﹶﻗ ﺮﻳ ﹲﺔ ﺁ ﻣﻨ
ﺍﹾﻟﹶﺄﻟِﻴ ﻢ ) (٩٧ﹶﻓﹶﻠ ﻮﻟﹶﺎ ﻛﹶﺎﻧ
ﲔ )] { (٩٨ﻳﻮﻧﺲ[ ،ﻭﺍﻟﻘﺮﺁﻥ ﻛﺸﻒ ﺬﺍ ﻛﺬﺏ ﻫـﺬﻩ ﺍﳊﺠـﺞ ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﻣﺘ ﻌﻨﺎ ﻫ ﻢ ِﺇﻟﹶﻰ ِﺣ ٍ
ﻓِﻲ ﺍﹾﻟ
ﻭﺗﻌﻨﺖ ﻃﺎﻟﺒﻴﻬﺎ ،ﻭﺃﻥ ﻣﺮﺍﺩﻫﻢ ﻫﻮ ﺍﺎﺩﻟﺔ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺍﻟﺘﻌﺠﻴﺰ ،ﻭﻟﺬﻟﻚ ﺗﻮﻗﻔﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴـﺔ ﻭﱂ
ﺗﻌﺪ ﻫﻲ ﺍﻟﺴﺒﻴﻞ ﻟﻠﺤﺠﺔ ﻣﻊ ﺍﳊﻖ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻃﻪ } :ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ﻮﻟﹶﺎ ﻳ ﹾﺄﺗِﻴﻨﺎ ﺑِﺂﻳ ٍﺔ ِﻣ ﻦ ﺭﺑ ِﻪ ﹶﺃ ﻭﹶﻟ ﻢ ﺗ ﹾﺄِﺗ ِﻬ ﻢ
ﻒ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ{ ]ﻃﻪ [١٣٣ :ﻭﺍﻵﻳﺔ ﲢﺘﻤﻞ ﻣﻌﻨﻴﲔ ،ﺃﻭﻻﳘﺎ :ﺃﻥ ﺍﻟﺬﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﻣـﺎ ﺤ ِ ﺼ ﺑﻴﻨ ﹸﺔ ﻣﺎ ﻓِﻲ ﺍﻟ
ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺼﺤﻒ ﺍﻷﻭﱃ ﻓﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺸﻬﺪ ﳍﺬﺍ ﺍﳌﻌﲎ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳـﻮﺭﺓ
ﺙ ﹶﺃ ﺣﻠﹶﺎ ٍﻡ ﺑ ِﻞ ﺍ ﹾﻓﺘﺮﺍ ﻩ ﺑ ﹾﻞ ﻫ ﻮ ﺷﺎ ِﻋ ﺮ ﹶﻓ ﹾﻠﻴ ﹾﺄِﺗﻨﺎ ﺑِﺂﻳ ٍﺔ ﹶﻛﻤﺎ ﹸﺃ ﺭ ِﺳ ﹶﻞ ﺍﻟﹾـﹶﺄ ﻭﻟﹸﻮ ﹶﻥ{
ﺿﻐﺎ ﹸ
ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﻮﻟﻪ} :ﺑ ﹾﻞ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ
]ﺍﻷﻧﺒﻴﺎﺀ [٥ :ﺇﱃ ﻗﻮﻟﻪ} :ﹶﻟ ﹶﻘ ﺪ ﹶﺃﻧ ﺰﹾﻟﻨﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ِﻛﺘﺎﺑﺎ ﻓِﻴ ِﻪ ِﺫ ﹾﻛ ﺮ ﹸﻛ ﻢ ﹶﺃﹶﻓﻠﹶﺎ ﺗ ﻌ ِﻘﻠﹸﻮ ﹶﻥ { ]ﺍﻷﻧﺒﻴﺎﺀ ،[١٠ :ﻭﺍﻟﺜﺎﱐ :ﺃﻥ
ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﰲ ﺍﻟﺼﺤﻒ ﺍﻷﻭﱃ ﻭﺃﻧﻪ ﱂ ﳛﻘﻖ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮﻢ ﻛﺎﻑ ﺃﻥ ﻻ ﻳﺮﺳـﻠﻬﺎ ﺍﷲ
ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻭﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺁﺗﻴﻨﺎ ﻣﻮ ﺳﻰ ﺍﹾﻟ ِﻜﺘﺎﺏِ ﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃ ﻫﹶﻠ ﹾﻜﻨـﺎ ﺍﹾﻟﻘﹸـﺮﻭ ﹶﻥ
ﺱ ﻭ ﻫﺪﻯ ﻭ ﺭ ﺣ ﻤ ﹰﺔ ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﻳﺘ ﹶﺬ ﱠﻛﺮﻭ ﹶﻥ{ ]ﺍﻟﻘﺼﺺ[٤٣ :
ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ﺑﺼﺎِﺋ ﺮ ﻟِﻠﻨﺎ ِ
ﻭﻫﻮ ﻳﺸﻬﺪ ﳍﺬﺍ ﺍﳌﻌﲎ ،ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺗﺒﲔ ﺃﻥ ﺇﻫﻼﻙ ﺃﻣﺔ ﻛﺎﻣﻠﺔ ﺑﺴﺒﺐ ﺗﻌﻨﺘـﻬﺎ ﻗـﺪ
ﺗﻮﻗﻒ ،ﻭﺇﻥ ﻛﺎﻥ ﺇﻫﻼﻙ ﺍﻟﻘﺮﻯ ﺑﺈﺯﺍﻟﺔ ﻗﻮﺎ ﻭﻋﻠﻮﻫﺎ ﱂ ﻳﺘﻮﻗﻒ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ) :ﻭﺇِﻥ
ﺏ ﻣﺴـﻄﹸﻮﺭﹰﺍ ﺤ ﻦ ﻣ ﻬِﻠﻜﹸﻮﻫﺎ ﹶﻗﺒ ﹶﻞ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﺃ ﻭ ﻣ ﻌ ﱢﺬﺑﻮﻫﺎ ﻋﺬﹶﺍﺑﹰﺎ ﺷﺪِﻳﺪﹰﺍ ﻛﹶﺎ ﹶﻥ ﹶﺫﻟِﻚ ﻓِﻲ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﻣﻦ ﹶﻗ ﺮﻳ ٍﺔ ِﺇ ﱠﻻ ﻧ
]ﺍﻹﺳﺮﺍﺀ ،[٥٨ :ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻜﱪﻯ ﻟﻠﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺻﺪﻕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﱵ ﻳﺘﻌﻠﻖ ـﺎ
ﺍﻟﺪﻣﺎﺭ ﺇﻥ ﻛﻔﺮﻭﺍ ﺎ ﻭﱂ ﻳﺼﺪﻗﻮﻫﺎ ﻗﺪ ﺗﻮﻗﻒ ،ﻭﻛﻞ ﻣﻦ ﻃﻠﺒﻬﺎ ﻓﻬﻮ ﻣﺘﻌﻨﺖ ﻛﺸﻒ ﺍﷲ ﻛﺬﺏ ﺳﻠﻔﻪ ﻗﺎﻝ
ﻚ ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﻬ ﻢ ِﻣﹾﺜ ﹶﻞ ﻗﹶـ ﻮِﻟ ِﻬ ﻢ
ﺗﻌﺎﱃ } :ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﹶﻟ ﻮﻟﹶﺎ ﻳ ﹶﻜﱢﻠ ﻤﻨﺎ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﻭ ﺗ ﹾﺄﺗِﻴﻨﺎ ﺁﻳ ﹲﺔ ﹶﻛ ﹶﺬِﻟ
ﺴﹶﺄ ﹸﻝ ﻋـ ﻦ ﺸﲑﺍ ﻭﻧﺬِﻳﺮﺍ ﻭﻟﹶﺎ ﺗ ﺤ ﻖ ﺑ ِﺕ ِﻟ ﹶﻘ ﻮ ٍﻡ ﻳﻮِﻗﻨﻮ ﹶﻥ )ِ (١١٨ﺇﻧﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ﺑِﺎﹾﻟ ﺖ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ﹶﻗ ﺪ ﺑﻴﻨﺎ ﺍﻟﹾﺂﻳﺎ ِ
ﺗﺸﺎﺑ ﻬ
ﺠﺤِﻴ ِﻢ )] { (١١٩ﺍﻟﺒﻘﺮﺓ ،[١١٩ ،١١٨ :ﻭﺍﳊﺠﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻨﺎ ﳏﻤﺪ ﺏ ﺍﹾﻟ ﺻﺤﺎ ِ ﹶﺃ
ﻭﻫﻲ ﺣﺠﺔ ﺍﻟﺪﻋﺎﺓ ﻭﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺇﳕﺎ ﻫﻲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﻻ ﻏﲑ ،ﻓﻤـﻦ
ﻱ ﻣﺴﺄﻟﺔ ﻓﻬﻮ ﻣﺘﻌﻨﺖ ﳎﺎﺩﻝ ﺑﺎﻟﺒﺎﻃﻞ ﻻ ﻏﲑ ،ﻭﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﳊﺠـﺔ ﻭﻫـﻮ ﻼ ﺁﺧﺮ ﻋﻠﻰ ﺻﺪﻕ ﺃ ﺳﺄﻝ ﺩﻟﻴ ﹰ
ﺍﳍﺪﺍﻳﺔ ،ﻭﻗﺪ ﺭﺑﻂ ﺍﻟﺼﺤﺎﺑﺔ ﻫﺪﺍﻳﺔ ﺭﺳﻮﻝ ﺍﷲ ﺑﺴﺒﺐ ﺃﺧﺬﻩ ﺑﺎﻟﻜﺘﺎﺏ ﻓﻘﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜـﺮ ﺍﻟﺼـﺪﻳﻖ
ﺲ ﺑ ﻦ ﻣﺎِﻟﻚٍ ،ﹶﺃﻧـ ﻪ ﺳـ ِﻤ ﻊ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺧﻄﺒﺔ ﺍﻟﺒﻴﻌﺔ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎﺏٍ ،ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﹶﺃﻧ
ﺸ ﻬ ﺪ ﹶﻗﺒ ﹶﻞ ﹶﺃﺑِﻲ ﺑ ﹾﻜ ٍﺮ ﹶﻓﻘﹶﺎ ﹶﻝ:
ﺴِﻠﻤﻮ ﹶﻥ ﹶﺃﺑﺎ ﺑ ﹾﻜﺮٍ ،ﻭﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ِﻣﻨﺒ ِﺮ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﺗ ﲔ ﺑﺎﻳ ﻊ ﺍ ﹸﳌ ﻋ ﻤﺮ ،ﺍﻟ ﻐ ﺪ ِﺣ
ﺏ ﺍﱠﻟﺬِﻱ ﻫﺪﻯ ﺍﻟﱠﻠ ﻪ ﺑِـ ِﻪ »ﹶﺃﻣﺎ ﺑ ﻌﺪ ،ﻓﹶﺎ ﺧﺘﺎ ﺭ ﺍﻟﱠﻠ ﻪ ِﻟ ﺮﺳﻮِﻟ ِﻪ ﺍﱠﻟﺬِﻱ ِﻋﻨ ﺪ ﻩ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻱ ِﻋﻨ ﺪ ﹸﻛﻢ ،ﻭ ﻫﺬﹶﺍ ﺍﻟ ِﻜﺘﺎ
ﺨﺬﹸﻭﺍ ِﺑ ِﻪ ﺗ ﻬﺘﺪﻭﺍ ﻭِﺇﻧﻤﺎ ﻫﺪﻯ ﺍﻟﱠﻠ ﻪ ِﺑ ِﻪ ﺭﺳﻮﹶﻟ ﻪ« ".٧٧
ﺭﺳﻮﹶﻟ ﹸﻜﻢ ،ﹶﻓ
٥٧
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺃﻋﻄﻰ ﻛﻞ ﻧﱯ ﺁﻳﺔ ﻭﻓﻴﻬﺎ ﺍﻟﻜﻔﺎﻳﺔ ﻹﺛﺒﺎﺕ ﺻﺪﻕ ﺍﻟﻨﺒﻮﺓ ،ﻭﰲ ﺍﳌﻌﺠـﺰﺍﺕ
ﺍﻟﺒﺎﻫﺮﺓ ﻭﺍﻟﱴ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺜﻠﻬﺎ ﺍﻟﺒﺸﺮ ،ﻭﻓﻴﻬﺎ ﺍﻟﺒﺼﲑﺓ ﺍﻟﺘﺎﻣﺔ ﻛﻤﺎ ﻗﺎﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻔﺮﻋـﻮﻥ:
ﻚ
ﺕ ﻓﹶﺎ ﺳﹶﺄ ﹾﻝ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ ِﺇ ﹾﺫ ﺟﺎ َﺀ ﻫ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ِﻓ ﺮﻋـ ﻮ ﹸﻥ ِﺇﻧـﻲ ﹶﻟﹶﺄ ﹸﻇﻨـ
ﺕ ﺑﻴﻨﺎ ٍﺴ ﻊ ﺁﻳﺎ ٍ
} ﻭﹶﻟ ﹶﻘ ﺪ ﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ ِﺗ
ﺽ ﺑﺼـﺎِﺋ ﺮ ﻭِﺇﻧـﻲﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ
ﺴﻤﺎﻭﺍ ِ ﺏ ﺍﻟ ﺖ ﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﻫ ﺆﻟﹶﺎ ِﺀ ِﺇﻟﱠﺎ ﺭ ﺴﺤﻮﺭﺍ ) (١٠١ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘﺪ ﻋِﻠ ﻤ ﻳﺎﻣﻮﺳﻰ ﻣ
ﻚ ﻳﺎِﻓ ﺮ ﻋ ﻮ ﹸﻥ ﻣﹾﺜﺒﻮﺭﺍ )] {(١٠٢ﺍﻹﺳﺮﺍﺀ.[١٠٢ ،١٠١ : ﹶﻟﹶﺄ ﹸﻇﻨ
ﻭﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺫﻛﺮ ﺍﷲ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﻹﻗﺎﻣﺔ ﺍﳊﺠﺔ :ﺃﻭﻻﳘﺎ :ﺍﻟﺒﻴﻨﺔ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻛﻤـﺎ
ﻗﺎﻝ ﻋﻦ ﻗﻮﻡ ﲦﻮﺩ } :ﻭِﺇﻟﹶﻰ ﹶﺛﻤﻮ ﺩ ﹶﺃﺧﺎ ﻫ ﻢ ﺻﺎِﻟﺤﺎ ﻗﹶﺎ ﹶﻝ ﻳﺎﹶﻗ ﻮ ِﻡ ﺍ ﻋﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﹶﻟ ﹸﻜ ﻢ ﻣِ ﻦ ِﺇﹶﻟ ٍﻪ ﹶﻏﻴ ﺮ ﻩ ﹶﻗ ﺪ ﺟﺎ َﺀﺗ ﹸﻜ ﻢ
ﺏ
ﺽ ﺍﻟﱠﻠ ِﻪ ﻭﻟﹶﺎ ﺗﻤﺴﻮﻫﺎ ِﺑﺴﻮ ٍﺀ ﹶﻓﻴ ﹾﺄ ﺧ ﹶﺬ ﹸﻛ ﻢ ﻋﺬﹶﺍ ﺑﻴﻨ ﹲﺔ ِﻣ ﻦ ﺭﺑ ﹸﻜ ﻢ ﻫ ِﺬ ِﻩ ﻧﺎﹶﻗ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹸﻜ ﻢ ﺁﻳ ﹰﺔ ﹶﻓ ﹶﺬﺭﻭﻫﺎ ﺗ ﹾﺄ ﹸﻛ ﹾﻞ ﻓِﻲ ﹶﺃ ﺭ ِ
ﹶﺃﻟِﻴ ﻢ { ]ﺍﻷﻋﺮﺍﻑ [٧٣ :ﻭﻛﺬﻟﻚ ﻣﺎ ﻗﺎﻟﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪﻣﺎ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺁﻳﺔ ﻓﻘﺎﻝ ﻓﺮﻋﻮﻥ} :ﻗﹶﺎ ﹶﻝ
ﲔ{ ]ﺍﻷﻋﺮﺍﻑ ،[١٠٦ :ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻫﻲ ﺍﻟﺒﻴﻨﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺖ ِﻣ ﻦ ﺍﻟﺼﺎ ِﺩِﻗ ﺕ ِﺑﻬﺎ ِﺇ ﹾﻥ ﹸﻛﻨ ﺖ ِﺟﹾﺌﺖ ﺑِﺂﻳ ٍﺔ ﹶﻓ ﹾﺄ ِ ِﺇ ﹾﻥ ﹸﻛﻨ
ﻛﻤﺎ ﺫﻛﺮ ﻋﻦ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ } :ﻭِﺇﻟﹶﻰ ﻣ ﺪﻳ ﻦ ﹶﺃﺧﺎ ﻫ ﻢ ﺷ ﻌﻴﺒﺎ ﻗﹶﺎ ﹶﻝ ﻳﺎﹶﻗ ﻮ ِﻡ ﺍﻋﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﹶﻟ ﹸﻜ ﻢ ِﻣ ﻦ ِﺇﻟﹶـ ٍﻪ
ﺴﺪﻭﺍ ﻓِـﻲ ﺱ ﹶﺃ ﺷﻴﺎ َﺀ ﻫ ﻢ ﻭﻟﹶﺎ ﺗ ﹾﻔ ِ
ﺨﺴﻮﺍ ﺍﻟﻨﺎ ﹶﻏﻴ ﺮ ﻩ ﹶﻗ ﺪ ﺟﺎ َﺀﺗ ﹸﻜ ﻢ ﺑﻴﻨ ﹲﺔ ِﻣ ﻦ ﺭﺑ ﹸﻜ ﻢ ﹶﻓﹶﺄ ﻭﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻜﻴ ﹶﻞ ﻭﺍﹾﻟﻤِﻴﺰﺍ ﹶﻥ ﻭﻟﹶﺎ ﺗﺒ
ﲔ{ ]ﺍﻷﻋﺮﺍﻑ.[٨٥ : ﺻﻠﹶﺎ ِﺣﻬﺎ ﹶﺫِﻟ ﹸﻜ ﻢ ﺧﻴ ﺮ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ ﺽ ﺑ ﻌ ﺪ ِﺇ
ﺍﹾﻟﹶﺄ ﺭ ِ
ﻭﺃﻣﺎ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺭﺳﻮﻟﻨﺎ ﳏﻤﺪ ﻓﻬﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ) :ﻭﺇﻧﻤﺎ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺘﻪ ﻭﺣﻴﹰﺎ
ﱄ( ﻭﻟﻴﺲ ﺍﳊﺪﻳﺚ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﻌﺠﺰﺍﺕ ﻛﻮﻧﻴﺔ ﺗﺪﻝ ﻋﻠﻰ ﺻﺪﻗﻪ ﻛﺎﻧﺸﻘﺎﻕ ﺍﻟﻘﻤـﺮ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇ ﹼ
ﻭﺧﺮﻭﺝ ﺍﳌﺎﺀ ﻣﻦ ﺑﲔ ﺃﺻﺎﺑﻌﻪ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺗﻜﺜﲑ ﺍﻟﻄﻌﺎﻡ ﻭﺗﺴﻠﻴﻢ ﺍﳊﺠﺮ ﻋﻠﻴﻪ ﻭﻏﲑﻫﺎ ﳑﺎ ﻫـﻮ ﻣـﺬﻛﻮﺭ ﰲ
ﺳﲑﺗﻪ ﺑﺄﺳﺎﻧﻴﺪ ﺻﺤﻴﺤﺔ ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﻜﱪﻯ ﻫﻲ ﺍﻟﻘﺮﺁﻥ ،ﻭﱂ ﺗﻜﻦ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﳑـﺎ
ﺗﻌﻠﻖ ﺎ ﺍﻟﺪﻣﺎﺭ ﻭﺍﳍﻼﻙ ﻛﺂﻳﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺭﺳـﻮﻟﻨﺎ
ﻫﻮ ﻣﲑﺍﺛﻪ ﻟﻨﺎ ،ﻻ ﳓﺘﺞ ﺇﻻ ﺑﻪ ﰲ ﺟﻬﺎﺩﻧﺎ ﻭﺩﻋﻮﺗﻨﺎ ﻭﺇﺛﺒﺎﺕ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓـﺎﳊﻖ ﻻ ﻳﺜﺒـﺖ ﺇﻻ
ﺑﺎﻟﺸﺮﻉ ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﻭﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻛﺎﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣـﺎ ﺁﺗـﺎ ﹸﻛ ﻢ ﺍﻟ ﺮﺳـﻮ ﹸﻝ
ﺨﺬﹸﻭ ﻩ ﻭﻣﺎ ﻧﻬﺎ ﹸﻛ ﻢ ﻋﻨ ﻪ ﻓﹶﺎﻧﺘﻬﻮﺍ{ ]ﺍﳊﺸﺮ ،[٧ :ﻭﺇ ﹾﻥ ﺃﻛﺮﻡ ﺍﷲ ﺍﻟﻌﺎﻣﻠﲔ ﺑﻜﺮﺍﻣﺔ ﻛﻮﻧﻴﺔ ﻓﻬﻲ ﺯﻳﺎﺩﺓ ﺭﲪﺔ ﹶﻓ
ﻒ ﺗﺤـ ِﻲ ﺏ ﹶﺃ ِﺭﻧِﻲ ﹶﻛﻴ ﳊﺼﻮﻝ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻛﻤﺎ ﻃﻠﺐ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ } :ﻭﺇِ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺭ
ﻚ ﹸﺛ ﻢ ﺍ ﺟ ﻌ ﹾﻞ
ﺼ ﺮ ﻫ ﻦ ِﺇﹶﻟﻴ
ﺨ ﹾﺬ ﹶﺃ ﺭﺑ ﻌ ﹰﺔ ِﻣ ﻦ ﺍﻟ ﱠﻄﻴ ِﺮ ﹶﻓ
ﺍﹾﻟ ﻤ ﻮﺗﻰ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﻭﹶﻟ ﻢ ﺗ ﺆ ِﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﺑﻠﹶﻰ ﻭﹶﻟ ِﻜ ﻦ ِﻟﻴ ﹾﻄﻤِﺌ ﻦ ﹶﻗ ﹾﻠﺒِﻲ ﻗﹶﺎ ﹶﻝ ﹶﻓ
ﻚ ﺳ ﻌﻴﺎ ﻭﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻋﺰِﻳ ﺰ ﺣﻜِﻴ ﻢ { ]ﺍﻟﺒﻘﺮﺓ[٢٦٠ : ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺟﺒ ٍﻞ ِﻣﻨ ﻬ ﻦ ﺟ ﺰﺀًﺍ ﹸﺛ ﻢ ﺍ ﺩ ﻋ ﻬ ﻦ ﻳ ﹾﺄﺗِﻴﻨ
ﻚ ِﻣ ﻦ ِﺇﺑـﺮﺍﻫِﻴ ﻢ ِﺇ ﹾﺫ ﻗﹶـﺎ ﹶﻝ:
ﺸ ﺤ ﻦ ﹶﺃﺣ ﻖ ﺑِﺎﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ ":ﻧ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺤﻴِﻲ ﺍ ﹶﳌ ﻮﺗﻰ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﻭﹶﻟ ﻢ ﺗ ﺆ ِﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﺑﻠﹶﻰ ﻭﹶﻟ ِﻜ ﻦ ِﻟﻴ ﹾﻄ ﻤِﺌ ﻦ ﹶﻗ ﹾﻠﺒِﻲ{ ]ﺍﻟﺒﻘﺮﺓ [٢٦٠:ﻭﻳـ ﺮ ﺣ ﻢ ﻒ ﺗ ﺏ ﹶﺃ ِﺭﻧِﻲ ﹶﻛﻴ } ﺭ
ﺖ
ﺚ ﻳﻮﺳـﻒ ،ﹶﻟﹶﺄ ﺟﺒـ ﺠ ِﻦ ﻃﹸﻮ ﹶﻝ ﻣﺎ ﹶﻟِﺒ ﹶﺴ ﺖ ﻓِﻲ ﺍﻟ ﺍﻟﱠﻠ ﻪ ﻟﹸﻮﻃﹰﺎ ،ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﻳﺎﻭِﻱ ِﺇﻟﹶﻰ ﺭ ﹾﻛ ٍﻦ ﺷﺪِﻳﺪٍ ،ﻭﹶﻟ ﻮ ﹶﻟِﺒﹾﺜ
٥٨
ﺍﻟﺪﺍ ِﻋ ﻲ " ٧٨ﺃﻱ ﰲ ﻃﻠﺐ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ،ﻭﻫﻲ ﺃﻣﺮ ﺯﺍﺋﺪ ﻋﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻴﻘﲔ ،ﻭﺍﳌﺆﻣﻨﻮﻥ ﰲ ﻃﻠﺒـﻬﺎ ﻟﻴﺴـﻮﺍ
ﻣﺘﺠﺎﻭﺯﻳﻦ ﺣﺪ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻭﺃﻣﺎ ﻣﺎ ﻳﻄﻠﺒﻪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﻹﺛﺒﺎﺕ ﺻﺪﻕ ﻣﺎ ﻳﻘﻮﻡ ﺑـﻪ
ﺍﺎﻫﺪﻭﻥ ﻭﺍﻟﺪﻋﺎﺓ ﻓﻬﻮ ﻃﻠﺐ ﺗﻌﻨﺖ ﻻ ﺍﻟﺘﻔﺎﺕ ﺇﻟﻴﻪ ،ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﻨﺼﺮ ﺍﷲ ﻃﺎﺋﻔﺔ ﻋﻠﻢ ﻭﺟﻬﺎﺩ ،ﻭﺃﻥ ﻻ
ﳛﺼﻞ ﳍﻢ ﺍﳍﺰﳝﺔ ﺃﺑﺪﹰﺍ ﺃﻭ ﺍﳍﻠﻜﺔ ﺍﻟﻜﻠﻴﺔ ﳍﻢ ،ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺍﻟﻴﻮﻡ ﻃﺎﺋﻔﺔ ﻳﻘﺎﻝ ﻓﻴﻬﺎ ﻣﺎ ﺟﺎﺀ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒـﺎﺱٍ،
ﺽ
ﻚ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻌﺼﺎﺑ ﹶﺔ ﹶﻓﹶﻠ ﻦ ﺗ ﻌﺒ ﺪ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻚ ِﺇ ﹾﻥ ﺗ ﻬِﻠ
ﺼ ِﺔ ﺑ ﺪ ٍﺭ ﻗﹶﺎ ﹶﻝ :ﻭ ﺭﹶﻓ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻳ ﺪ ﻩ ﹶﻓﻘﹶﺎ ﹶﻝِ» :ﺇﻧ ﻓِﻲ ِﻗ
ﺏ ﹶﻓ ﺮﻣﻰ ِﺑﻬﺎ ﻭﺟﻮ ﻫ ﻬﻢ، ﻀ ﹰﺔ ِﻣ ﻦ ﺍﻟﺘﺮﺍﺏِ ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﹶﻗﺒﻀ ﹰﺔ ِﻣ ﻦ ﺗﺮﺍ ِ ﺴﻠﹶﺎ ﻡ » :ﺧ ﹾﺬ ﹶﻗﺒ
ﹶﺃﺑﺪﺍ« ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ِﺟﺒﺮِﻳ ﹸﻞ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
٧٩
ﻀﺔِ ،ﹶﻓ ﻮﱠﻟﻮﺍ ﻣ ﺪِﺑﺮِﻳ ﻦ«
ﺏ ِﻣ ﻦ ِﺗ ﹾﻠﻚِ ﺍﹾﻟ ﹶﻘﺒ
ﺨ ﺮﻳ ِﻪ ﻭﹶﻓ ﻤ ﻪ ﺗﺮﺍ
ﺏ ﻋ ﻴﻨﻴ ِﻪ ﻭ ِﻣﻨ
ﲔ ِﻣ ﻦ ﹶﺃ ﺣ ٍﺪ ِﺇﻟﱠﺎ ﹶﺃﺻﺎ
ﺸ ِﺮ ِﻛ
ﹶﻓﻤﺎ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﻷﻥ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ،ﻭﻃﻮﺍﺋﻒ ﺍﻟﻌﻠﻢ ﻭﺍﳉﻬﺎﺩ ﻣﺘﻮﺯﻋﻮﻥ ﰲ ﺍﻷﻣﺼﺎﺭ ،ﺇﻥ ﻫﻠﻜﺖ ﻃﺎﺋﻔـﺔ
ﻟﺴﻨﺔ ﺍﷲ ﰲ ﺍﳊﻴﺎﺓ ﻟﻌﺪﻡ ﺍﻟﻘﺪﺭﺓ ﺃﻭ ﻛﻔﺎﻳﺔ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﻓﻬﻨﺎﻙ ﻃﻮﺍﺋﻒ ﺃﺧﺮﻯ ﺗﺒﻘﻰ ﺑﻔﻀﻞ ﺍﷲ ،ﻭﻣﺎ ﳛﺼﻞ
ﻣﻦ ﺍﻟﺸﻚ ﻭﺍﻟﺮﻳﺐ ﰲ ﻗﻠﻮﺏ ﺍﻟﺒﻌﺾ ﺇﻥ ﻫﻠﻜﺖ ﻋﺼﺎﺑﺔ ﺣﻖ ،ﻓﻴﻘﺎﻝ ﻟﻮ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳊﻖ ﻟﻨﺼـﺮﻫﺎ ﺍﷲ
ﺗﻌﺎﱃ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﳉﻬﻞ ﺑﺴﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳊﻖ ،ﻓﺄﻫﻞ ﺍﻷﺧﺪﻭﺩ ﺃﺑﻴﺪﻭﺍ ﲨﻴﻌﺎﹰ ،ﻭﺍﷲ ﺟﻌـﻞ
ﲔ{ ]ﺁﻝﺤ ﺰﻧﻮﺍ ﻭﹶﺃﻧﺘ ﻢ ﺍﹾﻟﹶﺄ ﻋﹶﻠ ﻮ ﹶﻥ ِﺇ ﹾﻥ ﹸﻛﻨـﺘ ﻢ ﻣـ ﺆ ِﻣِﻨ
ﺍﻟﻨﺼﺮ ﻫﻮ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻓﻘﺎﻝ }) :ﻭﻟﹶﺎ ﺗ ِﻬﻨﻮﺍ ﻭﻟﹶﺎ ﺗ
ﻋﻤﺮﺍﻥ ،[١٣٩ :ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﻭﻋﺪ ﺇﳍﻲ ﺃﻥ ﻛﻞ ﻣﻦ ﺛﺒﺖ ﻋﻠﻰ ﺍﳊﻖ ﺃﻥ ﻳﻨﺼﺮﻩ ﻋﻠﻰ ﺧﺼﻤﻪ ﺑﻨﺼـﺮ
ﻣﺎﺩﻱ ﻋﻠﻰ ﻣﺎ ﻳﻔﻬﻢ ﺍﻟﻨﺎﺱ ،ﻓﻬﺬﺍ ﻋﻠ ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻋﻠﻰ ﺍﳊﻖ ﺿﺪ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻗﺘﺎﻟﻪ
ﻭﱂ ﻳﻨﺘـﺼﻒ ﻣﻨﻬﻢ ﻟﻌﻮﺍﻣﻞ ﺳﻨﻨﻴﺔ ﻻ ﺗﺘﺒﺪﻝ ﻭﻻ ﺗﺘﺤﻮﻝ ،ﻭﻛﻢ ﻗﹸﺘﻞ ﻣﻦ ﻋﺎﱂ ﺃﻣﺎﻡ ﻃﺎﻏﻴﺔ ﻛﺴـﻌﻴﺪ ﺑـﻦ
ﺟﺒﲑ ﺃﻣﺎﻡ ﺍﳊﺠﺎﺝ ﻭﺃﻫﻞ ﺍﻟﺪﺭﻋﻴﺔ ﺃﻣﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﻋﻠﻲ ﺑﺎﺷﺎ ﺍﻷﻟﺒﺎﱐ ،ﻭﺍﻷﻣﺜﻠﺔ ﲤﻸ ﳎﻠﺪﺍﺕ ﰲ ﻫﺬﺍ
ﺍﻟﺒﺎﺏ ،ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻨﺎ ﺣﲔ ﻧﻘﻮﻝ :ﺇﻥ ﺍﷲ ﻣﻌﻨﺎ ﻷﻧﻨﺎ ﻋﻠﻰ ﺍﳊﻖ ،ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻔﻌﻞ ﻣـﺎ ﻳﺸـﺎﺀ
ﻭﳜﺘﺎﺭ ﻷﺳﺒﺎﺏ ﻛﻮﻧﻴﺔ ﻭﺷﺮﻋﻴﺔ ﻻ ﺗﺘﺒﺪﻝ ،ﻭﺍﷲ ﻻ ﻳﻜﺮﻫﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺟﺐ ﻋﻠﻴﻪ ﻣﻮﺟﺐ ،ﻭﻣﺎ ﳓـﻦ ﺇﻻ
ﻋﺒﻴﺪﻩ ﻧﺆﻣﻦ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻟﻪ ﻭﻧﺘﻮﻛﻞ ﻋﻠﻴﻪ ،ﰒ ﻧﺮﺿﻰ ﲟﺎ ﻳﻘﻊ ﻋﻠﻴﻨﺎ ﻣﻦ ﺃﻗﺪﺍﺭ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻧﺼـﱪ
ﻚ
ﺸّـﺒﻪ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻠﻘﻴﻬﺎ ﺃﺗﺒﺎﻋﻪ ﻓﻴﻘﻮﻝ } :ﹶﻓﹶﻠ ﻌﻠﱠـ
ﻋﻠﻴﻬﺎ ،ﻭﻫﺎ ﻫﻮ ﺭﺑﻨﺎ ﳛﺬﺭ ﺭﺳﻮﻟﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟ
- ٧٨ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١١٩٠ - ٣٣٧٢(٤٢٦ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺯﻳﺎﺩﺓ ﻃﻤﺄﻧﻴﻨـﺔ
ﺍﻟﻘﻠﺐ ﺑﺘﻈﺎﻫﺮ ﺍﻷﺩﻟﺔ .ﻭﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﺏ ﻣﻦ ﻓﻀﺎﺋﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ -ﺭﻗﻢ ) .١٥١ﺃﺣﻖ( ﺃﻭﱃ ﺑﺎﻟﺴﺆﺍﻝ ﻋﻦ ﻛﻴﻔﻴﺔ ﺍﻹﺣﻴﺎﺀ ﺃﻭ ﺍﻟﺸﻚ ﻓﻴﻪ
ﻟﻮ ﻛﺎﻥ ﺳﺆﺍﻟﻪ ﺷﻜﺎ ﻭﻟﻜﻨﻪ ﻃﻠﺐ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﻴﻘﲔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ) .ﻟﻴﻄﻤﺌﻦ( ﻟﻴﺴﻜﻦ ﻭﻳﺼﲑ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻋﻨﺪﻱ ﻋﲔ ﺍﻟﻴﻘﲔ ﺑﺎﳌﺸﺎﻫﺪﺓ /ﺍﻟﺒﻘﺮﺓ
) ./ ٢٦٠ﻳﺄﻭﻱ( ﻳﺴﺘﻨﺪ ﻭﻳﻌﺘﻤﺪ) .ﺭﻛﻦ ﺷﺪﻳﺪ( ﻗﻮﻱ ﻭﻋﺰﻳﺰ ﳝﺘﻨﻊ ﺑﻪ ﻭﻳﺴﺘﻨﺼﺮ ﺑﺬﻟﻚ -ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻟﻮ ﻛﺎﻥ ﺃﻥ ﱄ ﺑﻜﻢ ﻗﻮﺓ ﺃﻭ ﺁﻭﻱ
ﺇﱃ ﺭﻛﻦ ﺷﺪﻳﺪ{ /ﻫﻮﺩ ./ ٨٠ﻗﺎﻝ ﺍﻟﻌﻴﲏ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺄﻧﻪ -ﺍﺳﺘﻐﺮﺏ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻭﻋﺪﻩ ﻧﺎﺩﺭﺍ ﻣﻨﻪ ﺇﺫ ﻻ ﺭﻛﻦ ﺃﺷﺪ ﻣـﻦ ﺍﻟـﺮﻛﻦ
ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺄﻭﻱ ﺇﻟﻴﻪ .ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﳚﻮﺯ ﺃﻧﻪ ﻧﺴﻲ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﰲ ﲪﺎﻳﺘﻪ ﺍﻷﺿﻴﺎﻑ ﺃﻭ ﺃﻧﻪ ﺍﻟﺘﺠﺄ ﺇﱃ ﺍﷲ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ
ﺍﷲ ﻭﺃﻇﻬﺮ ﻟﻸﺿﻴﺎﻑ ﺍﻟﻌﺬﺭ ﻭﺿﻴﻖ ﺍﻟﺼﺪﺭ) .ﺍﻟﺪﺍﻋﻲ( ﺍﻟﺬﻱ ﺩﻋﺎﻩ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﺴﺠﻦ ﻭﻷﺳﺮﻋﺖ ﰲ ﺍﳋﺮﻭﺝ ﻳﺸﲑ ﺑﺬﻟﻚ -ﺇﱃ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ }ﻓﻠﻤﺎ ﺟﺎﺀﻩ ﺍﻟﺮﺳﻮﻝ ﻗﺎﻝ ﺍﺭﺟﻊ ﺇﱃ ﺭﺑﻚ ﻓﺎﺳﺄﻟﻪ ﻣﺎ ﺑﺎﻝ ﺍﻟﻨﺴﻮﺓ ﺍﻟﻼﰐ ﻗﻄﻌﻦ ﺃﻳﺪﻳﻬﻦ{ /ﻳﻮﺳﻒ ./ ٥٠ﻭﻗﻮﻟﻪ -ﺫﻟﻚ ﺗﻮﺍﺿﻊ ﻣﻨـﻪ
ﺣﻴﺚ ﺇﻧﻪ ﻭﺻﻒ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺸﺪﺓ ﺍﻟﺼﱪ ﻭﻻ ﻳﻌﲏ ﺫﻟﻚ ﻗﻠﺔ ﺻﱪﻩ -ﺃﻭ ﺃﻧﻪ -ﻳﺸﲑ ﺇﱃ ﺍﻷﺧﺬ ﺑﺎﻷﺳﻬﻞ ﻓﻴﻤﺎ ﻟﻴﺲ ﻓﻴﻪ ﻣﻌﺼﻴﺔ[
- ٧٩ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻟﻠﺒﻴﻬﻘﻲ )ﺹ ( ١٤٥)(١٧٥ :ﺣﺴﻦ
٥٩
ﻚ ِﺇﻧﻤـﺎ
ﺻ ﺪ ﺭ ﻙ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮﻟﹸﻮﺍ ﹶﻟ ﻮﻟﹶﺎ ﹸﺃﻧ ِﺰ ﹶﻝ ﻋﹶﻠﻴ ِﻪ ﹶﻛﻨ ﺰ ﹶﺃ ﻭ ﺟﺎ َﺀ ﻣ ﻌ ﻪ ﻣﻠﹶـ
ﻚ ﻭﺿﺎِﺋ ﻖ ِﺑ ِﻪ
ﺾ ﻣﺎ ﻳﻮﺣﻰ ﺇِﹶﻟﻴ
ﺗﺎ ِﺭ ﻙ ﺑ ﻌ
ﺖ ﻧﺬِﻳ ﺮ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷ ﻲ ٍﺀ ﻭﻛِﻴ ﹲﻞ { ]ﻫﻮﺩ.[١٢ : ﹶﺃﻧ
ﺇﻥ ﺛﺒﺖ ﺍﻟﻔﻌﻞ ﺑﺎﻟﺪﻟﻴﻞ ،ﻓﺄﻧﺖ ﻋﻠﻰ ﺍﳊﻖ ﺇﻥ ﺍﻧﺘﺼﺮﺕ ﻣﺎﺩﻳﺎﹰ ،ﻭﺃﻧﺖ ﻋﻠﻰ ﺍﳊﻖ ﺇﻥ ﻫﺰﻣﺖ ﻣﺎﺩﻳﺎﹰ ،ﻭﺃﻧـﺖ
ﻋﻠﻰ ﺍﳊﻖ ﺇﻥ ﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺩﻋﺎﺀﻙ ،ﻭﺃﻧﺖ ﻋﻠﻰ ﺍﳊﻖ ﺇﻥ ﺃﺟﻞ ﺍﷲ ﺇﺟﺎﺑﺘﻪ ،ﻭﺃﻧﺖ ﻋﻠﻰ ﺍﳊﻖ ﻭﺇﻥ ﻣﺸـﻰ
ﺧﺼﻤﻚ ﻋﻠﻰ ﺍﳌﺎﺀ ﺃﻭ ﻃﺎﺭ ﰲ ﺍﳍﻮﺍﺀ ،ﻓﺈﻥ ﻃﻠﺒﺖ ﺁﻳﺔ ﺃﻭ ﻋﻼﻣﺔ ﻋﻠﻰ ﺻﺪﻕ ﻣﺎ ﺃﻧﺖ ﻋﻠﻴﻪ ﻟِﱪﺩ ﺍﻻﻃﻤﺌﻨﺎﻥ
ﻻ ﻟﺪﻟﻴﻞ ﲢﺘﺞ ﺑﻪ ﱂ ﺗﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺘﺪﻳﹰﺎ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ.
ﹸﺛ ﻢ ﺍﻋﻠﻢ ﺃﻥ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻫﻲ ﺃﻛﱪ ﻛﺮﺍﻣﺔ ،ﻭﺍﻟﺜﺒﺎﺕ ﻫﻮ ﺩﻟﻴﻞ ﺍﻟﺼﺪﻕ ،ﻭﻳﺸﻬﺪ ﳍﺬﺍ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ
-ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟّﻨِﺒ ّﻲ » :- -ﻣﺎ ِﻣ ﻦ ﺍ َﻷﻧِﺒﻴﺎ ِﺀ ﻧِﺒ ّﻲ ِﺇﹶﻟّﺎ ﺃﹸ ﻋ ِﻄ ﻲ ﻣﺎ ِﻣﺜﹾﻠ ﻪ ﺁ ﻣ ﻦ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟﺒﺸـﺮ،
ﺖ ﻭ ﺣﻴﺎ ﹶﺃ ﻭﺣﺎ ﻩ ﺍﻟّﹶﻠ ﻪ ِﺇﹶﻟ ﻲّ ،ﹶﻓﹶﺄ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﺗﺎِﺑﻌﺎ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ« .٨٠ﻓﻜـﻢ
ﻭِﺇّﻧﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍّﹶﻟﺬِﻱ ﺃﹸﻭﺗِﻴ
ﺩﺧﻞ ﺃﻓﺮﺍﺩ ﻭﻃﻮﺍﺋﻒ ﰲ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺭﺃﻭﺍ ﺛﺒﺎﺕ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻋﻠﻴﻪ ﻭﺛﻘﺘﻬﻢ ﺑﻪ ،ﻭﺇﻥ ﺑﺮﺩ ﺍﻟﻴﻘﲔ ﻣﻊ
ﺍﻟﻀﻌﻒ ﳍﻮ ﺃﻋﺠﻮﺑﺔ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ،ﻭﺇﻧﻪ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻧﺮﺍﻩ ﺍﻟﻴﻮﻡ ﻣﻊ ﻃﻮﺍﺋﻒ ﺍﳉﻬـﺎﺩ ﻫـﺬﻩ ﺍﻷﻳـﺎﻡ
ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﻧﻌﻤﻪ ﻭﻛﺮﺍﻣﺘﻪ.
ﻭﰲ ﺍﳊﺪﻳﺚ ﻣﺴﺄﻟﺔ :ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻟﻜﻞ ﻋﺼﺮ ﻭﻣﻜﺎﻥ ،ﻭﻟﺬﻟﻚ ﻓﺎﳊﺪﻳﺚ ﺣﺠﺔ ﻟﻠﻌﻠﻤـﺎﺀ
ﻭﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻥ ﻣﻨﻪ ﺍﻟﱪﺍﻫﲔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﻄﺒﻴﺔ ﻭﺍﻟﻌﺪﺩﻳﺔ ﻭﻏﲑﻫـﺎ
ﳑﺎ ﻫﻮ ﻋﻤﻞ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻴﻮﻡ ،ﻓﻬﺆﻻﺀ ﻋﻠﻰ ﺛﻐﺮﺓ ﻣﻦ ﺛﻐﻮﺭ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺸﺮﻁ ﺍﻟﻌﻠﻢ ﻭﻋـﺪﻡ ﺍﻟﺘﻜﻠـﻒ
ﻓﺠﺰﺍﻫﻢ ﺍﷲ ﺧﲑﺍﹰ ،ﻭﻗﺪ ﻛﺎﻥ ﰲ ﻣﺎ ﻗﺎﻟﻮﻩ ﺣﺠﺔ ﻋﻠﻰ ﻛﺜﲑ ﳑﻦ ﲰﻊ ﻣﻨﻬﻢ ﻓﺂﻣﻨﻮﺍ ﻭﺻﺪﻗﻮﺍ ﻫـﺬﺍ ﺍﻟـﺪﻳﻦ
ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺃﺻﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺟﻬﻞ ﻭﺃﻣﺎ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﳌﺘﻜﻠﻔﲔ ﻭﺍﳌﺘﻜﻠﻤﲔ ﺑﺎﳋﺮﺹ
ﻭﺍﻟﻈﻦ ﻓﻬﻮ ﺣﻖ ﻭﺩﻳﻦ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﺤﺪﻳﺖ ﺑِﻬﺎ ﺍﻟﻮﺣ ﻲ ﺍﻟﱠـﺬِﻱ
ﻗﹶﻮﻟﻪ " :ﻭِﺇﻧﻤﺎ ﻛﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ﺃﹸﻭﺗِﻴﺘﻪ ﻭﺣﻴﺎ ﺃﹶﻭﺣﺎ ﻩ ﺍﷲ ِﺇﹶﻟ ﻲ" ﺃﹶﻱ ِﺇ ﱠﻥ ﻣﻌﺠِ ﺰﺗِﻲ ﺍﱠﻟﺘِﻲ ﺗ
ﺲ ﺍﳌﹸﺮﺍﺩ ﺣﺼﺮ ﻣﻌﺠِﺰﺍﺗﻪ ﻓِﻴ ِﻪ ﻭﻻ ﹶﺃﻧ ﻪ ﺃﹸﻧ ِﺰ ﹶﻝ ﻋﹶﻠ ﻲ ﻭﻫﻮ ﺍﻟﻘﹸﺮﺁﻥ ﻟِﻤﺎ ﺍﺷﺘ ﻤ ﹶﻞ ﻋﻠﹶﻴ ِﻪ ِﻣ ﻦ ﺍﻹِﻋﺠﺎﺯ ﺍﻟﻮﺍﺿِﺢ ،ﻭﻟﹶﻴ
ﺺ ﺑِﻬﺎ ﺩﻭﻥ ﻏﹶﲑﻩ ، ﺠﺰﺓ ﺍﻟﻌﻈﻤﻰ ﺍﱠﻟﺘِﻲ ﺍﹸﺧﺘ
ﺕ ِﻣ ﻦ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﻣﺎ ﺃﹸﻭِﺗ ﻲ ﻣﻦ ﺗ ﹶﻘ ﺪ ﻣ ﻪ ،ﺑﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃﻧ ﻪ ﺍﳌﹸﻌ ِ ﻟﹶﻢ ﻳﺆ
ﺠﺰﺓ ﹸﻛ ﹼﻞ ﻧِﺒ ﻲ
ﺤﺪﻯ ﺑِﻬﺎ ﻗﹶﻮﻣﻪ ،ﻭﻛﺎﻧﺖ ﻣﻌ ِ ﺠﺰﺓ ﺧﺎﺻﺔ ِﺑ ِﻪ ﻟﹶﻢ ﻳﻌﻄﹶﻬﺎ ِﺑﻌﻴﻨِﻬﺎ ﻏﹶﲑﻩ ﺗ َﻷ ﱠﻥ ﹸﻛ ﹼﻞ ﻧِﺒ ﻲ ﺃﹸﻋ ِﻄ ﻲ ﻣﻌ ِ
ﺗﻘﹶﻊ ﻣﻨﺎ ِﺳﺒﺔ ﻟِﺤﺎ ِﻝ ﻗﹶﻮﻣﻪ ﻛﹶﻤﺎ ﻛﺎ ﹶﻥ ﺍﻟﺴﺤﺮ ﻓﺎ ِﺷﻴﺎ ﻋِﻨﺪ ﻓِﺮﻋﻮﻥ ﻓﹶﺠﺎ َﺀ ﻩ ﻣﻮﺳﻰ ﺑِﺎﻟﻌﺼﺎ ﻋﻠﹶﻰ ﺻﻮﺭﺓ ﻣﺎ ﻳﺼﻨﻊ
ﻚ ﺇِﺣﻴﺎﺀ ﻋِﻴﺴـﻰ ﺍﳌﹶـﻮﺗﻰ ﻭﺇِﺑـﺮﺍﺀ ﻚ ِﺑﻌﻴِﻨ ِﻪ ِﻟ ﻐ ِﲑ ِﻩ ﻭ ﹶﻛ ﹶﺬِﻟ
ﺻﻨﻌﻮﺍ ،ﻭﻟﹶﻢ ﻳﻘﹶﻊ ﹶﺫِﻟ ﺤﺮﺓ ﹶﻟ ِﻜﻨﻬﺎ ﺗﹶﻠ ﱠﻘﻔﹶﺖ ﻣﺎ
ﺴ
ﺍﻟ
ﻚ ﺍﻟﺰﻣﺎﻥ ﻓِﻲ ﻏﺎﻳﺔ ﺍﻟ ﱡﻈﻬﻮﺭ ،ﹶﻓﺄﹶﺗﺎﻫﻢ ﻣِﻦ ﺟِﻨﺲ ﳊﻜﹶﻤﺎﺀ ﻛﺎﻧﻮﺍ ﻓِﻲ ﹶﺫِﻟ ﺍﻷَﻛﻤﻪ ﻭﺍﻷَﺑﺮﺹ ِﻟﻜﹶﻮﻥِ ﺍ َﻷ ِﻃﺒﺎﺀ ﻭﺍ ﹸ
ﻋﻤﻠﻬﻢ ﺑِﻤﺎ ﻟﹶﻢ ﺗﺼِﻞ ﻗﹸﺪﺭﻢ ِﺇﻟﹶﻴ ِﻪ.
٦٠
ﺤﺪﺍﻫﻢ
ﺚ ﻓِﻴﻬِﻢ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﺍﻟﻐﺎﻳﺔ ِﻣ ﻦ ﺍﻟﺒﻼﻏﹶﺔ ﺟﺎ َﺀﻫﻢ ﺑِﺎﻟﻘﹸﺮﺁ ِﻥ ﺍﱠﻟﺬِﻱ ﺗ
ﻭِﻟﻬﺬﺍ ﹶﻟﻤﺎ ﻛﺎ ﹶﻥ ﺍﻟ ﻌﺮﺏ ﺍﱠﻟﺬِﻳ ﻦ ﺑ ِﻌ ﹶ
ﻚ.ﺃﹶﻥ ﻳﺄﺗﻮﺍ ِﺑﺴﻮ ﺭ ٍﺓ ﻣِﺜﻠﻪ ﹶﻓﻠﹶﻢ ﻳﻘ ِﺪﺭﻭﺍ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﻑ ﻏﹶﲑﻩ ِﻣ ﻦ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﹶﻓِﺈﻧﻬﺎ ﻻ ﺗﺨﻠﹸـﻮ ﺲ ﹶﻟ ﻪ ﻣِﺜﻞ ﻻ ﺻﻮﺭﺓ ﻭﻻ ﺣﻘِﻴﻘﹶﺔ ِ ،ﺑﺨِﻼ ِ ﻭﻗِﻴ ﹶﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﺍﻟﻘﹸﺮﺁﻥ ﻟﹶﻴ
ﻋﻦ ﻣِﺜﻞ.
ﻭﻗِﻴ ﹶﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﹸﻛ ﹼﻞ ﻧِﺒ ﻲ ﺃﹸﻋ ِﻄ ﻲ ِﻣ ﻦ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﻣﺎ ﻛﺎ ﹶﻥ ﻣِﺜﻠﻪ ِﻟﻤﻦ ﻛﺎ ﹶﻥ ﻗﹶﺒﻠﻪ ﺻﻮﺭﺓ ﺃﹶﻭ ﺣﻘِﻴﻘﹶﺔ ،ﻭﺍﻟﻘﹸﺮﺁﻥ ﻟﹶﻢ
ﺕ ﹶﺃﺣﺪ ﻗﹶﺒﻠﻪ ﻣِﺜﻠﻪ ،ﹶﻓِﻠﻬﺬﺍ ﺃﹶﺭ ﺩﹶﻓ ﻪ ِﺑﻘﹶﻮﻟﻪ " :ﹶﻓﺄﹶﺭﺟﻮ ﺃﹶﻥ ﹶﺃﻛﹸﻮﻥ ﺃﹶﻛﺜﹶﺮﻫﻢ ﺗﺎِﺑﻌﺎ.
ﻳﺆ
ﻭﻗِﻴ ﹶﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﺍﱠﻟﺬِﻱ ﺃﹸﻭﺗِﻴﺘﻪ ﻻ ﻳﺘ ﹶﻄﺮﻕ ِﺇﻟﹶﻴ ِﻪ ﺗﺨﻴِﻴﻞ ،ﻭِﺇﻧﻤﺎ ﻫﻮ ﻛﹶﻼﻡ ﻣﻌﺠِﺰ ﻻ ﻳﻘﺪِﺭ ﹶﺃﺣﺪ ﺃﹶﻥ ﻳﺄﺗِﻲ ﺑِﻤـﺎ
ﺨﻴـﻞ ﺷـﺒﻬﻪ ﻑ ﻏﹶﲑﻩ ﹶﻓِﺈﻧ ﻪ ﻗﹶﺪ ﻳﻘﹶﻊ ﻓِﻲ ﻣﻌﺠِﺰﺍﻢ ﻣﺎ ﻳﻘﺪِﺭ ﺍﻟﺴـﺎﺣِﺮ ﺃﹶﻥ ﻳ ﺨﻴﻞ ﻣِﻨ ﻪ ﺍﻟﺘﺸﺒِﻴﻪ ِﺑ ِﻪ ِ ،ﺑﺨِﻼ ِ
ﻳﺘ
ﺨ ﹶﻄِﺄ ،ﹶﻓﻘﹶﺪ ﻳﺨﻄِﺊ ﺍﻟﻨﺎﻇِﺮ ﹶﻓﻴ ﹸﻈ ﻦ ﺗﺴﺎﻭِﻳﻬِﻤﺎ.
ﹶﻓﻴﺤﺘﺎﺝ ﻣﻦ ﻳ ﻤﻴﺰ ﺑﻴﻨﻬﻤﺎ ِﺇﻟﹶﻰ ﻧﻈﹶﺮ ،ﻭﺍﻟﻨﻈﹶﺮ ﻋﺮﺿﺔ ﻟِﻠ
ﺠﺰﺓ
ﻀﺮﻫﺎ ،ﻭﻣﻌ ِ ﺽ ﺃﹶﻋﺼﺎﺭﻫﻢ ﹶﻓﻠﹶﻢ ﻳﺸﺎﻫِﺪﻫﺎ ِﺇ ﱠﻻ ﻣﻦ ﺣ ﻭﻗِﻴ ﹶﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﻣﻌﺠِﺰﺍﺕ ﺍﻷَﻧﺒِﻴﺎﺀ ﺍﻧ ﹶﻘ ﺮﺿﺖ ﺑِﺎﻧﻘِﺮﺍ ِ
ﺕ ،ﹶﻓﻼ ﻳ ﻤ ﺮ ﻋﺼﺮ
ﺍﻟﻘﹸﺮﺁﻥ ﻣﺴﺘ ِﻤﺮﺓ ِﺇﻟﹶﻰ ﻳﻮﻡ ﺍﻟﻘِﻴﺎﻣﺔ ،ﻭﺧﺮﻗﻪ ﻟِﻠﻌﺎ ﺩ ِﺓ ﻓِﻲ ﺃﹸﺳﻠﹸﻮﺑﻪ ﻭﺑﻼﻏﹶﺘﻪ ﻭﺇِﺧﺒﺎﺭﻩ ﺑِﺎ ﹶﳌﻐِﻴﺒﺎ ِ
ﺻﺤﺔ ﺩﻋـﻮﺍ ﻩ ،ﻭﻫـﺬﺍ ﺃﹶﻗـﻮﻯ ِﻣ ﻦ ﺍﻷَﻋﺼﺎﺭ ِﺇ ﱠﻻ ﻭﻳﻈﻬﺮ ﻓِﻴ ِﻪ ﺷﻲﺀ ِﻣﻤﺎ ﺃﹶﺧﺒ ﺮ ِﺑ ِﻪ ﹶﺃﻧ ﻪ ﺳﻴﻜﹸﻮ ﹸﻥ ﻳ ﺪ ﹼﻝ ﻋﻠﹶﻰ ِ
ﺍﳌﹸﺤﺘﻤﻼﺕ ،ﻭﺗﻜﻤِﻴﻠﻪ ﻓِﻲ ﺍﱠﻟﺬِﻱ ﺑﻌﺪﻩ.
ﺠﺰﺓ
ﺴﻴﺔ ﺗﺸﺎﻫﺪ ﺑِﺎﻷَﺑﺼﺎ ِﺭ ﻛﹶﻨﺎﹶﻗ ِﺔ ﺻﺎﻟِﺢ ﻭﻋﺼﺎ ﻣﻮﺳﻰ ،ﻭﻣﻌ ِ ﺿﻴﺔ ﻛﺎﻧﺖ ِﺣ ﻭﻗِﻴ ﹶﻞ ﺍﳌﹶﻌﻨﻰ ﹶﺃ ﱠﻥ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﺍﳌﺎ ِ
ﺽ
ﲔ ﺍﻟﺮﺃﺱ ﻳﻨ ﹶﻘﺮِﺽ ﺑِﺎﻧﻘِﺮﺍ ِﺼ ﲑ ِﺓ ﹶﻓﻴﻜﹸﻮﻥ ﻣﻦ ﻳﺘﺒﻌ ﻪ ﻷَﺟﻠِﻬﺎ ﺃﹶﻛﺜﹶﺮ َ ،ﻷ ﱠﻥ ﺍﱠﻟﺬِﻱ ﻳﺸﺎﻫﺪ ِﺑ ﻌ ِ
ﺍﻟﻘﹸﺮﺁﻥ ﺗﺸﺎﻫﺪ ﺑِﺎﻟﺒ ِ
ﻕ ﻳﺸﺎﻫِﺪ ﻩ ﹸﻛ ﹼﻞ ﻣﻦ ﺟﺎ َﺀ ﺑﻌﺪ ﺍ َﻷﻭﻝ ﻣﺴﺘ ِﻤﺮﺍ.ﲔ ﺍﻟﻌﻘﻞ ﺑﺎ ٍ ﻣﺸﺎﻫِﺪﻩ ،ﻭﺍﱠﻟﺬِﻱ ﻳﺸﺎﻫﺪ ِﺑ ﻌ ِ
ﺤﺼﻠﻬﺎ ﻻ ﻳﻨﺎﻓِﻲ ﺑﻌﻀﻪ ﺑﻌﻀﺎ. ﻗﹸﻠﺖ :ﻭﻳﻤﻜِﻦ ﻧﻈﻢ ﻫ ِﺬ ِﻩ ﺍﻷَﻗﻮﺍﻝ ﹸﻛﻠﹼﻬﺎ ﻓِﻲ ﻛﹶﻼﻡ ﻭﺍﺣِﺪ ؛ ﹶﻓِﺈ ﱠﻥ ﻣ
ﺠﺰﺓ ﺍﻟﻘﹸﺮﺁﻥ ﺐ ﻫﺬﺍ ﺍﻟﻜﹶﻼﻡ ﻋﻠﹶﻰ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻣِﻦ ﻣﻌ ِ ﻗﹶﻮﻟﻪ " :ﹶﻓﺄﹶﺭﺟﻮ ﺃﹶﻥ ﹶﺃﻛﹸﻮﻥ ﺃﹶﻛﺜﹶﺮﻫﻢ ﺗﺎِﺑﻌﺎ ﻳﻮﻡ ﺍﻟﻘِﻴﺎﻣﺔ " ﺭﺗ
ﳊﺠﺔ ﻭﺍﻹِﺧﺒﺎﺭ ﺑِﻤﺎ ﺳﻴﻜﹸﻮ ﹸﻥ ،ﹶﻓ ﻌ ﻢ ﻧﻔﻌﻪ ﺍﳌﹸﺴﺘ ِﻤﺮﺓ ِﻟﻜﹶﺜ ﺮ ِﺓ ﻓﺎِﺋﺪﺗﻪ ﻭ ﻋﻤﻮﻡ ﻧﻔﻌﻪ ،ﻻﺷﺘِﻤﺎِﻟ ِﻪ ﻋﻠﹶﻰ ﺍﻟﺪﻋﻮﺓ ﻭﺍ ﹸ
ﻚ ،ﻭﻫـ ِﺬ ِﻩ ﺴ ﻦ ﺗﺮﺗِﻴﺐ ﺍﻟﺮﺟﻮﻯ ﺍﳌﹶﺬﻛﹸﻮﺭﺓ ﻋﻠﹶﻰ ﹶﺫِﻟ ﺤﺏ ﻭﻣﻦ ﻭ ِﺟ ﺪ ﻭﻣﻦ ﺳﻴﻮ ﺟ ﺪ ،ﹶﻓ
ﻀ ﺮ ﻭﻣﻦ ﻏﺎ ﻣﻦ ﺣ
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ﺤ ﱠﻘﻘﹶﺖ ،ﹶﻓِﺈﻧ ﻪ ﺃﹶﻛﺜﹶﺮ ﺍﻷَﻧﺒِﻴﺎﺀ ﺗﺒﻌﺎ. ﺍﻟﺮﺟﻮﻯ ﻗﹶﺪ ﺗ
ﺽ ِﺑ ﻤ ﻮﺗِـ ِﻪ ﹶﻛﻤـﺎ
ﺠ ﺰﺓﹲ ،ﻭ ﻫ ﻮ ﻟﹶﺎ ﻳﻨ ﹶﻘ ِﺮ
ﺴ ﻪ ﺩ ﻋ ﻮﺓﹲ ،ﻭﻓِﻲ ﻧ ﹾﻈ ِﻤ ِﻪ ﻣ ﻌ ِ
ﻓﹶﺎﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﹾﻟ ﻮ ﺣ ِﻲ ﻫﻨﺎ ﺍﹾﻟ ﹸﻘﺮﺁ ﹸﻥ ﺍﱠﻟﺬِﻱ ﻫ ﻮ ﻧ ﹾﻔ
ﻚ
ﺖ ﻭﹶﺃ ﹾﻓﻴ ﺪ ﻩ ِﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﹶﻏﻴـ ﺮ ﹶﺫﻟِـ
ﻱ :ﻣ ﻌ ﹶﻈ ﻢ ﺍﱠﻟﺬِﻱ ﹸﺃﻭﺗِﻴ ﺕ ﹶﻏﻴ ِﺮ ِﻩ .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ ﻭ ﹶﻏﻴ ﺮ ﻩ ﹶﺃ ﺠﺰﺍ ﺽ ﻣ ﻌ ِ ﺗﻨ ﹶﻘ ِﺮ
ﺲ ﻣﺎ ﺃﹸﻭﺗِﻴﺘ ﻪ ﹶﻏﻴ ﺮﻩ ،ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﹾﻟ ﻮ ﺣ ِﻲ ﺍﹾﻟ ﹸﻘﺮﺁ ﹸﻥ ﺍﹾﻟﺒﺎِﻟ ﹸﻎ ﹶﺃﻗﹾﺼﻰ ﻏﹶﺎﻳ ِﺔ ﺍﹾﻟِﺈ ﻋﺠـﺎ ِﺯ ﻓِـﻲ ﺍﻟـﻨ ﹾﻈ ِﻢ ﺕ ِﻣ ﻦ ِﺟﻨ ِ ﺠﺰﺍ ﻣ ﻌ ِ
ﺤﺠـﺔِ، ﺕ ﻭﺍﹾﻟ ﺸﺘ ِﻤ ﹸﻞ ﻋﻠﹶﻰ ﺍﻟـ ﺪ ﻋﻮﺍ ِ ﺠﺰﺍﺕِ ،ﹶﻓِﺈﻧ ﻪ ﻳ ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ ،ﻭ ﻫ ﻮ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻓﹶﺎِﺋ ﺪ ﹰﺓ ﻭﹶﺃ ﻋ ﻢ ﻣﻨ ﹶﻔ ﻌ ﹰﺔ ِﻣ ﻦ ﺳﺎِﺋ ِﺮ ﺍﹾﻟ ﻤ ﻌ ِ
ﺿﺮﻭ ﹶﻥ ِﻋﻨ ﺪ ﺍﹾﻟ ﻮ ﺣﻲِ ،ﺍﹾﻟ ﻤﺸﺎ ِﻫﺪﻭ ﹶﻥ ﹶﻟﻪ ،ﻭﺍﹾﻟﻐﺎِﺋﺒﻮ ﹶﻥ ﻋﻨﻪ،
ﺴﺘ ِﻤ ﺮ ﻋﻠﹶﻰ ﻣ ﺮ ﺍﻟ ﺪﻫﻮ ِﺭ ﻭﺍﹾﻟﹶﺄ ﻋﺼﺎﺭِ ،ﻭﻳﻨﺘِ ﻔ ﻊ ِﺑ ِﻪ ﺍﹾﻟﺤﺎ ِ ﻭﻳ
- ٨١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٦ /٩
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ﺐ ﻋﹶﻠﻴ ِﻪ ﹶﻗ ﻮﹸﻟ ﻪ) :ﹶﻓﹶﺄ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃ ﹾﻛﺜﹶـ ﺮ ﻫ ﻢ
ﻚ ﺭﺗ ﻭﺍﹾﻟ ﻤ ﻮﺟﻮﺩﻭ ﹶﻥ ﺑ ﻌ ﺪ ﻩ ِﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻋﻠﹶﻰ ﺍﻟﺴﻮﺍﺀِ ،ﻭِﻟ ﹶﺬِﻟ
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ﺗﺎِﺑﻌﺎ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ( :ﻭﹶﻗ ﺪ ﺣ ﱠﻘﻖ ﺍﻟﱠﻠ ﻪ ﺭﺟﺎ َﺀ ﻩ ﹶﻛﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ.
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺗﺒﻴﲔ ﺭﺳﻮﻝ ﺍﷲ - -ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻞ ﻣﻨﻬﻢ ﺑﻌـﺚ ﺇﱃ
ﺃﻣﺔ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﻢ ﺍﳊﺴﻦ ﻭﻧﻈﺮ ﺍﻟﺼﻮﺭ ﻭﺍﻷﺷﻜﺎﻝ؛ ﻓﻜﺎﻧﺖ ﺍﻵﻳﺎﺕ ﻋﻨﺪﻫﻢ ﻻ ﺗﺆﺛﺮ ﺇﻻ ﻓﻴﻤﺎ ﻳﺸﻬﺪ ﻟـﻪ
ﺍﳊﺲ؛ ﻛﺎﻧﻔﺠﺎﺭ ﺍﳌﺎﺀ ﻣﻦ ﺍﳊﺠﺮ ،ﻭﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ ،ﻭﻃﻮﻓﺎﻥ ﻧﻮﺡ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﻛﺎﻧﺖ ﻓﻀﻴﻠﺔ ﺭﺳﻮﻝ ﺍﷲ
،- -ﻭﻣﺎ ﻣﻦ ﺍﷲ ﺑﻪ ﻋﻠﻴﻪ ،ﺃﻥ ﺟﻌﻞ ﻟﺪﻳﻨﻪ ﺭﻭﺣﺎ ﻭﻟﺬﺓ ،ﲝﻴﺚ ﺗﺸﻬﺪ ﺍﻟﻌﻘﻮﻝ ﳍﺎ ﻻ ﺍﻹﺣﺴﺎﺱ ﻣـﻦ
ﺍﻟﻨﻮﺭ ﺍﻟﺒﲔ ،ﻭﺍﳊﻜﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ؛ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺃﻛﺜﺮ ﺗﺎﺑﻌﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﻷﻥ ﺷﺎﻫﺪﻩ ﻣﺎ ﻳﺄﺧـﺬ ﺑـﺎﻟﻘﻠﻮﺏ
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ﻭﻳﻘﺼﺮ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺍﳊﻖ.
ﻭﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﻛﻮﻧﻪ ﺍﳌﻌﺠﺰﺓ ﺍﳋﺎﻟﺪﺓ ﻟﻨﺒﻴﻨﺎ - -ﰲ ﲨﻴﻊ ﺍﻟﻌﺼـﻮﺭ
ﻭﺍﻷﺯﻣﺎﻥ ،ﻭﳍﺬﺍ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮﻩ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﺣﱴ ﻛﺄﻥ ﺍﻟﻨﱯ - -ﱂ ﻳﺄﺕ ﲟﻌﺠﺰﺓ ﺃﺧـﺮﻯ
ﺳﻮﺍﻩ ،ﻻ ﻷﻧﻪ - -ﱂ ﻳﺄﺕ ﲟﻌﺠﺰﺍﺕ ﺃﺧﺮﻯ ﻏﲑﻩ ،ﻭﻟﻜﻦ ﻷﻥ ﺗﻠﻚ ﺍﳌﻌﺠﺰﺍﺕ ﻻ ﺗﺄﺛﲑ ﳍـﺎ ﺇ ﹼﻻ ﰲ
ﺯﻣﻨﻪ ،- -ﺃﻣﺎ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﻓﺈﺎ ﻳﺴﺘﺪﻝ ﺎ ﻋﻠﻰ ﺻﺪﻕ ﺭﺳﺎﻟﺘﻪ - -ﻣـﺪﻯ ﺍﳊﻴـﺎﺓ ،ﺇﱃ ﺃﻥ
ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ .ﺛﺎﻧﻴﺄ :ﻛﺜﺮﺓ ﺃﺗﺒﺎﻉ ﻧﺒﻴﻨﺎ - -ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻘﻮﻟﻪ " :- -ﻓﺄﺭﺟﻮ ﺃﻥ
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ﺃﻛﻮﻥ ﺃﻛﺜﺮﻫﻢ ﺗﺎﺑﻌﹰﺎ ".
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ :ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻓﺴﻮﻕ ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ
ﺴِﻠ ِﻢ
ﺏ ﺍ ﹸﳌ
ﺖ ﹶﺃﺑﺎ ﻭﺍِﺋ ٍﻞ ﻋ ﻦ ﺍ ﹸﳌ ﺮ ِﺟﹶﺌﺔِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺣ ﺪﹶﺛﻨِﻲ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝِ » :ﺳﺒﺎ
ﻋ ﻦ ﺯﺑﻴﺪٍ ،ﻗﹶﺎ ﹶﻝ :ﺳﹶﺄﹾﻟ
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ﹸﻓﺴﻮﻕ ،ﻭِﻗﺘﺎﹸﻟ ﻪ ﹸﻛ ﹾﻔ ﺮ«
ﺻﺮِﻓﺖ ﺇﱃ ﺍﻟﺒﻨﺎﺀ ﻻ ﺗﺴﺘﻘﻴﻢ ﻣﻨﻔﻌﺘﻪ ﻟﻐﲑﻩ ﺣﱴ ﻳﺴﺘﻘﻴﻢ ﰲ ﺩﺍﺧﻠﻪ ،ﻭﰲ ﺍﳌﺮﺀ ﻃﺎﻗﺎﺕ ﺇﻥ ﺻﺮﻓﻬﺎ ﻋﻦ ﺍﳊﻖ
ﺍﻟﺒﺎﻃﻞ ،ﻭﺇﻥ ﺃﻋﻈﻢ ﻣﺎ ﳛﻘﻖ ﺍﻟﻘﻮﺓ ﺑﲔ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻫﻮ ﺍﻻﲢﺎﺩ ﻭﺍﻟـﺬﻱ ﻻ ﻳﻜـﻮﻥ ﺇﻻ ﺑﺎﳊـﺐ
ﻭﺍﻻﺣﺘﺮﺍﻡ ،ﻭﺍﻟﺸﻴﻄﺎﻥ ﺇﻥ ﻳﺄﺱ ﻣﻦ ﺃﻥ ﻳﻌﺒﺪ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧﻪ ﻻ ﻳﻴﺄﺱ ﺃﻥ ﻳﻘﻄﻊ ﺃﻭﺍﺻﺮ ﺍﳊﺐ ﻭﺍﻟﻮﺩ ﺑﲔ
ﺍﻟﻌﺎﺑﺪﻳﻦ ﻟﺮﻢ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ،ﻓﻤﺎ ﻣﻦ ﻃﺮﻳﻖ ﺃﻓﻀﻞ ﻟﺘﺤﻘﻴﻖ ﻣﺮﺍﺩ ﺍﳌﺆﻣﻨﲔ ﺃﻓﻀـﻞ ﻣـﻦ ﺃﻥ
ﺗﺘﻜﺎﻣﻞ ﻗﻮﺍﻫﻢ ﺍﻹﳝﺎﻧﻴﺔ ﻟﻴﻜﻮﻧﻮﺍ ﻳﺪﹰﺍ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﳊﻖ ،ﻷﻥ ﺍﻹﳝﺎﻥ ﻻ ﺗﻈﻬﺮ ﺁﺛﺎﺭﻩ ﰲ ﻫـﺬﻩ ﺍﻟـﺪﻧﻴﺎ ﺇﻻ
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ﺑﺎﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﻮﺣﺪﺓ ،ﻓﻘﺪ ﻳﻨﺠﻮ ﺍﳌﺆﻣﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺈﳝﺎﻧﻪ ﺍﻟﻔﺮﺩﻱ ،ﻟﻜﻦ ﻻ ﻳﺘﺤﻘﻖ ﻟﻺﳝـﺎﻥ ﺃﺛـﺮﻩ ﰲ
ﺍﻷﺭﺽ ﺇﻻ ﺑﺎﻟﻜﺜﺮﺓ ﻭﺍﻟﱵ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻮﺣﺪﺓ ﻭﺍﻻﺟﺘﻤﺎﻉ ،ﻭﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﻣـﺎ ﳚـﺐ ﺃﻥ ﻳﻌﻠـﻢ ﺃﻥ
"ﺍﻟﺘﻔﺮﺩ" ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﻫﻮ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻔﻘﻪ ﺍﳌﻨﺴﻲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻓﺈﻥ ﺍﻟﻨﱯ ﻋﺪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ:
ﺠ ﺮ ِﺓ( ٨٦ﻭﺍﻟﺘﻌﺮﺏ ﻫﻮ ﺍﻟﻌﻴﺶ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﻷﻋﺮﺍﺏ ﺑﻼ ﺍﺟﺘﻤـﺎﻉ ﻭﻣﺪﻧﻴـﺔ ،ﻭﰲ ﻫـﺬﺍ ﺏ ﺑ ﻌ ﺪ ﺍﹾﻟ ِﻬ
)ﺍﻟﺘ ﻌ ﺮ
ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻌﻤﺮﺍﻥ ﻭﺍﻟﺘﻤﺪﻥ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺿﺪﻫﺎ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻹﰒ ﺍﻟﻌﻈﻴﻢ ،ﻭﻋﻠـﻰ ﺍﻟـﺪﻭﺍﻡ ﻛﺎﻧـﺖ
ﺍﻷﻃﺮﺍﻑ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺣﻮﺍﺿﺮ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺒﻮﺍﺩﻱ ﻭﺍﻟﻘﺮﻯ ﺍﻟﻨﺎﺋﻴﺔ ﻣﺼﺪﺭ ﺟﻬﻞ ﻭﻏﻔﻠﺔ ﰒ ﻛﺎﻧﺖ ﻳﺪ ﺷﺮ
ﻣﻊ ﺃﻋﺪﺍﺀ ﺍﳌﺴﻠﻤﲔ ﺿﺪ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ،ﻭﻗﺪ ﺫﻛﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻛﺎﻥ ﺳﺒﺒﹰﺎ ﳉﻬﻞ ﺍﳋﻮﺍﺭﺝ
ﻫﻮ ﺗﻔﺮﺩﻫﻢ ﰲ ﺍﻟﺒﻮﺍﺩﻱ ﻭﺗﺮﻛﻬﻢ ﺣﻮﺍﺿﺮ ﺍﻹﺳﻼﻡ ﻭﺍﺟﺘﻤﺎﻋﻬﻢ ،ﻭﻗﺪ ﺭﺃﻳﻨـﺎ ﰲ ﺗﺎﺭﳜﻨـﺎ ﺍﳌﻌﺎﺻـﺮ ﺃﻥ
"ﺍﻷﻋﺮﺍﺏ " ﻫﻢ ﻣﻦ ﺃﻃﺎﺡ ﺑﺪﻭﻟﺔ ﺍﳋﻼﻓﺔ ﻋﻨﺪﻣﺎ ﺻﺎﺭﻭﺍ ﺟﻨﻮﺩ ﻛﻔﺮ ﻣﻊ ﺍﻹﳒﻠﻴﺰ ،ﻭﻫﻢ ﺍﻟﻴﻮﻡ ﺟﻨﻮﺩ ﻛﻔـﺮ
ﻣﻊ ﺍﻟﻴﻬﻮﺩ ﰲ ﻓﻠﺴﻄﲔ ،ﻭﺍﻷﻣﺜﻠﺔ ﻛﺜﲑﺓ ﺟﺪﺍﹰ ،ﻭ"ﺍﻟﺘﻌﺮﺏ" ﻫﻮ ﻣﻨﻬﺞ ﺣﻴﺎﺓ ،ﻭﻟﻴﺲ ﻧﺴﺒﹰﺎ ﻭﻻ ﻋﺮﻗﹰﺎ ﺑﺸﺮﻳﺎﹰ،
ﻓﻤﺎ ﻳﻘﺎﻝ ﺍﻟﻴﻮﻡ ﻣﻦ ﻛﻠﻤﺔ "ﺍﻟﺒﺪﻭ" ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﺻﻞ ﻋﺮﻕ ﺍﻟﻘﻮﻡ ﺃﻭ ﺍﻟﺮﺟﻞ ﻟﻴﺲ ﻫﻮ "ﺍﻟﺘﻌﺮﺏ" ﺍﳌـﺬﻣﻮﻡ
ﰲ ﺍﳊﺪﻳﺚ ،ﻭﻟﻴﺲ ﻫﻮ ﻣﺮﺍﺩﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ،ﻓـ"ﺍﻟﺘﻌﺮﺏ" ﻫﻮ ﺍﻟﻌﻴﺶ ﺑﻼ ﺍﺟﺘﻤﺎﻉ ﻳﻀﺒﻂ ﺑﻘﺎﻧﻮﻥ ﻣﻠﺰﻡ
ﻟﻠﻔﺮﺩ ﺩﺍﺧﻞ ﺍﳉﻤﺎﻋﺔ ،ﻭﻟﺬﻟﻚ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻳﻌﻴﺶ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﻫﻮ "ﻣﺘﻌﺮﺏ" ﻻ ﻳﻌـﻴﺶ ﺇﻻ ﻟﻨﻔﺴـﻪ
ﻭﺑﻘﺎﻧﻮﻧﻪ ﺍﳋﺎﺹ ﺑﻪ ﺩﻭﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ،ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﻟﻌﻴﺶ ﰲ ﺟﺰﺀ ﻣﻦ ﺍﻷﺭﺽ ﻳﺼﻨﻊ ﻫﺬﺍ ﺍﳌﻨﻬﺞ
ﻓﺼﺎﺭ ﺍﻻﺳﻢ ﺃﻟﺼﻖ ﻢ ﻣﻦ ﻏﲑﻫﻢ ،ﻭﻟﺬﻟﻚ ﳌﺎ ﳛﺼﻞ ﺍﻻﺟﺘﻤﺎﻉ ﰲ "ﺍﻷﻋﺮﺍﺏ" ﳛﺼﻞ ﻣﻨـﻬﻢ ﻟﻠﺨـﲑ
ﺍﻟﻌﻈﻴﻢ ﻛﻤﺎ ﻓﻌﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺎﺳﲔ ﻭﻫﻮ ﺃﺻﻞ ﻃﺎﺋﻔﺔ ﺍﳌﺮﺍﺑﻄﲔ ﰲ ﺍﳌﻐﺮﺏ ﺣﲔ "ﻣﺪﻥ" ﻃﻮﺍﺋـﻒ ﻣـﻦ
"ﺍﻷﻋﺮﺍﺏ" ﻓﻜﺎﻥ ﻣﻨﻬﻢ ﺍﺎﻫﺪﻭﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﻐﺮﺏ ﺯﻣﻨﹰﺎ ﻭﻋﻠﻰ ﺭﺃﺳـﻬﻢ
ﻳﻮﺳﻒ ﺑﻦ ﺗﺎﺷﻔﲔ ،ﻭﻛﺬﺍ ﻣﺜﻠﻪ ﻣﺎ ﺻﻨﻌﻪ ﺍﻟﺴﻨﻮﺳﻴﻮﻥ ﺣﲔ ﻗﺪﻣﻮﺍ ﻣﻦ ﺍﳉﺰﺍﺋﺮ ﻭﺃﻧﺸﺆﻭﺍ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ﻣـﺎ
ﻳﻘﺎﻝ ﻟﻪ "ﺍﻟﺰﻭﺍﻳﺎ" ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻭﺗﺴﻤﻴﺔ ﺍﻟﺼﻮﻓﻴﺔ ،ﻭﻫﻲ ﺣﻮﺍﺿﺮ ﲤﺪﻥ ،ﺻﺎﺭ ﻓﻴﻬـﺎ ﺍﻟﻌﻠـﻢ ﻭﺍﻻﺟﺘﻤـﺎﻉ
ﻭﺍﳉﻬﺎﺩ.
ﺐ ﺍﳌﺴﻠﻢ ﻓﺴﻮﻕ ،ﻭﻫﻮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﳛﺮﻡ ﺃﻥ ﻳﺆﺫﻱ ﺍﳌﺴﻠ ﻢ ﺍﳌﺴﻠ ﻢ ﺑﻠﺴﺎﻧﻪ ﺃﻭ ﺑﻴﺪﻩ ،ﻓﺴ
ﺉ ِﻣ ﻦ
ﺐ ﺍ ﻣ ِﺮ ٍ
ﺴ ِ
ﺤﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺍﻟﺴﺐ ﻫﻮ ﺭﻣﻲ ﺍﳌﺴﻠﻢ ﺑﻔﺎﺣﺶ ﺍﻟﻜﻼﻡ ﳑﺎ ﻳﺆﺫﻱ ﻧﻔﺴﻪ ﻭﻗﻠﺒﻪِ» ،ﺑ
ﺿ ﻪ« ،٨٧ﻓﻼ ﻳﺴﺐ ﰲ ﺴِﻠ ِﻢ ﺣﺮﺍﻡ ،ﺩ ﻣﻪ ،ﻭﻣﺎﹸﻟﻪ ،ﻭ ِﻋ ﺮ
ﺴِﻠ ِﻢ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ
ﺴِﻠﻢ ،ﹸﻛ ﱡﻞ ﺍﹾﻟ ﻤ
ﺤﻘِ ﺮ ﹶﺃﺧﺎ ﻩ ﺍﹾﻟ ﻤ
ﺸ ﺮ ﹶﺃ ﹾﻥ ﻳ
ﺍﻟ
] - ٨٦ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ [٦٤٣ /٦ﻭ ]ﺍﻟﻜﲎ ﻭﺍﻷﲰﺎﺀ ﻟﻠﺪﻭﻻﰊ (١٨٥٥) [١٠٥٢ /٣ﻭ ]ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣـﺎﰎ،
ﺍﻷﺻﻴﻞ -ﳐﺮﺟﺎ (٥٢١٢) [٩٣٣ /٣ﺣﺴﻦ ﻟﻐﲑﻩ
)ﺍﻟﺘﻌﺮﺏ ﺑﻌﺪ ﺍﳍﺠﺮﺓ( ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﺛﲑ ﰲ ﺍﻟﻨﻬﺎﻳﺔ " :ﻫﻮ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺒﺎﺩﻳﺔ ﻭﻳﻘﻴﻢ ﻣﻊ ﺍﻷﻋﺮﺍﺏ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻣﻬﺎﺟﺮﺍ ،ﻭﻛﺎﻥ ﻣﻦ ﺭﺟﻊ ﺑﻌﺪ
ﺍﳍﺠﺮﺓ ﺇﱃ ﻣﻮﺿﻌﻪ ﻣﻦ ﻏﲑ ﻋﺬﺭ ﻳ ﻌﺪﻭﻧﻪ ﻛﺎﳌﺮﺗﺪ.
- ٨٧ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٥٦٤) - ٣٢ (١٩٨٦ /٤
٦٣
ﻣﺎﻟﻪ ﻭﻻ ﰲ ﺩﻣﻪ ﻭﻻ ﰲ ﻋﺮﺿﻪ ،ﻭﻻ ﻳﺆﺫﻱ ﰲ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺑﻔﻌﻞ ﻭﻻ ﺑﻘﻮﻝ ،ﻭﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺴـﺐ ﻫـﻮ
ﺍﻟﻘﺘﺎﻝ ،ﻷﻥ ﺍﻟﻘﺘﺎﻝ ﻻ ﻳﻨﺸﺄ ﺇﻻ ﻭﻗﺪ ﺗﻀﻤﻦ ﺍﻟﺴﺐ ،ﺑﻞ ﻛﺜﲑﹰﺍ ﳑﺎ ﻳﻨﺸﺄ ﺍﻟﻘﺘﺎﻝ ﺑﺴﺒﺐ ﺍﻟﻜﻼﻡ ﺍﻟﺴﻲﺀ ﺑـﲔ
ﺴ ﻴ ﹶﻔﻴ ِﻬﻤﺎ ﻓﹶﺎﻟﻘﹶﺎﺗِـ ﹸﻞ ﻭﺍ ﹶﳌ ﹾﻘﺘـﻮ ﹸﻝ ﻓِـﻲ
ﺴِﻠﻤﺎ ِﻥ ِﺑ
ﺍﻟﻨﺎﺱ ،ﻓﻤﻠﻌﻮﻥ ﻣﻦ ﲪﻞ ﺣﺪﻳﺪﻩ ﻋﻠﻰ ﺃﺧﻴﻪِ» ،ﺇﺫﹶﺍ ﺍﻟﺘﻘﹶﻰ ﺍ ﹸﳌ
ﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻫﺬﹶﺍ ﺍﻟﻘﹶﺎِﺗ ﹸﻞ ﹶﻓﻤﺎ ﺑﺎ ﹸﻝ ﺍ ﹶﳌ ﹾﻘﺘﻮ ِﻝ ﻗﹶﺎ ﹶﻝِ» :ﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺣﺮِﻳﺼﺎ ﻋﻠﹶﻰ ﹶﻗﺘ ِﻞ ﺻـﺎ ِﺣِﺒ ِﻪ«،٨٨
ﺍﻟﻨﺎ ِﺭ«،ﹶﻓ ﹸﻘ ﹾﻠ
ﻉ:
ﺠ ِﺔ ﺍﻟ ﻮﺩﺍ ِ
ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺗﺴﻤﻴﺔ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻢ ﻛﻔﺮ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ﻋ ﻦ ﺟﺮِﻳ ٍﺮ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﻓِﻲ ﺣ
ﺾ« ٨٩ﻓﺈﻥ ﺍﳌﺴـﻠﻢ ﻻ ﺏ ﺑ ﻌ ٍ
ﻀ ﹸﻜ ﻢ ِﺭﻗﹶﺎ ﺏ ﺑ ﻌ
ﻀ ِﺮ ﺱ« ﹶﻓﻘﹶﺎ ﹶﻝ » :ﹶﻻ ﺗ ﺮ ِﺟﻌﻮﺍ ﺑ ﻌﺪِﻱ ﹸﻛﻔﱠﺎﺭﺍ ،ﻳ ﺖ ﺍﻟﻨﺎ
ﺼ ِ »ﺍ ﺳﺘﻨ ِ
ﻳﻘﺎﺗﻞ ﺃﺧﺎﻩ ﺇﻻ ﻭﻗﺪ ﻏﻔﻞ ﻋﻦ ﺍﻹﳝﺎﻥ ﻭﺭﻭﺍﺑﻄﻪ ﻭﻣﺎ ﻳﺄﻣﺮ ﺑﻪ ،ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻜﻔﺮ ﻫﻨـﺎ ﻫـﻮ
ﲔ ﺍ ﹾﻗﺘﺘﻠﹸﻮﺍ ﹶﻓﹶﺄﺻـِﻠﺤﻮﺍﺍﻟﻜﻔﺮ ﺍﻷﺻﻐﺮ ﺍﻟﺬﻱ ﻻ ﳜﺮﺝ ﺍﳌﺮﺀ ﻣﻦ ﺍﳌﻠﹼﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭِﺇ ﹾﻥ ﻃﹶﺎِﺋ ﹶﻔﺘﺎ ِﻥ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺻِﻠﺤﻮﺍ
ﺕ ﹶﻓﹶﺄ
ﺖ ِﺇ ﺣﺪﺍ ﻫﻤﺎ ﻋﻠﹶﻰ ﺍﹾﻟﹸﺄ ﺧﺮﻯ ﹶﻓﻘﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺘِﻲ ﺗﺒﻐِﻲ ﺣﺘﻰ ﺗﻔِﻲ َﺀ ِﺇﻟﹶﻰ ﹶﺃ ﻣ ِﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﹾﻥ ﻓﹶﺎ َﺀ
ﺑﻴﻨ ﻬﻤﺎ ﹶﻓِﺈ ﹾﻥ ﺑ ﻐ
ﲔ { ]ﺍﳊﺠﺮﺍﺕ[٩ : ﺴ ِﻄ
ﺐ ﺍﹾﻟ ﻤ ﹾﻘ ِ
ﺤ
ﺴﻄﹸﻮﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ِ
ﺑﻴﻨ ﻬﻤﺎ ﺑِﺎﹾﻟ ﻌ ﺪ ِﻝ ﻭﹶﺃ ﹾﻗ ِ
ﻓﺴﻤﻰ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺑﺎﳌﺆﻣﻨﲔ ،ﻭﻟﻜﻦ ﻻ ﳝﻨﻊ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻔﺮ ﳑﺎ ﳛﺒﻂ ﺍﻟﻌﻤﻞ ،ﻓﺈﻥ ﺍﻟﻜﺒﺎﺋﺮ ﲢﺒﻂ ﺍﻷﻋﻤـﺎﻝ
ﻓﻜﻤﺎ ﺃﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ ،ﻓﻜﺬﻟﻚ ﺑﻌﺾ ﺍﻟﺴﻴﺌﺎﺕ ﳛﺒﻄﻦ ﺑﻌﺾ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﻟﺬﻟﻚ ﻋﻨـﻮﻥ
ﻂ ﻋ ﻤﹸﻠ ﻪ ﻭ ﻫ ﻮ ﹶﻻ ﻳﺸـ ﻌ ﺮ "،٩٠
ﺤﺒ ﹶ
ﻑ ﺍ ﹸﳌ ﺆ ِﻣ ِﻦ ِﻣ ﻦ ﹶﺃﻥﹾ ﻳ
ﺏ ﺧ ﻮ ِﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻟﻪ " ﺑﺎ
ﻭﻻ ﳝﻨﻊ ﺃﻥ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﺧﺮﻭﺝ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﻹﺳﻼﻡ ،ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﻣـﻦ ﻭﺍﱃ ﺍﳌﺸـﺮﻛﲔ
ﻭﻧﺼﺮﻫﻢ ﺿﺪ ﻃﺎﺋﻔﺔ ﻣﺴﻠﻤﺔ ﻳﻜﺮﻫﻬﺎ ﻭﻳﻘﺎﺗﻠﻬﺎ ،ﻭﻗﺪ ﺣﺪﺙ ﻫﺬﺍ ﻛﺜﲑﹰﺍ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ،ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ
ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﻣﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺃﺣﺪ ﺍﻟﺴﺠﻴﻨﲔ ﻣﻊ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ:
ﺼ ﺮ ﺧ ﻤﺮﺍ{ ]ﻳﻮﺳﻒ [٣٦ :ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻳﻌﺼﺮ ﻫﻮ ﺍﻟﻌﻨﺐ ﻟﻴﺼﲑ ﲬﺮﺍﹰ ،ﻭﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺍﳌﺴﻠﻤﲔ
} ﹶﺃﺭﺍﻧِﻲ ﹶﺃ ﻋ ِ
ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻷﻗﻮﺍﻝ ﺍﻟﻜﻔﺮ ﻭﺃﻓﻌﺎﻟﻪ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ،ﻛﺄﻥ ﻳﺴﺐ ﺩﻳﻨﻪ ﺃﻭ ﻳﺸﻚ ﰲ ﺍﻹﺳﻼﻡ ﺃﻭ
ﻳﻮﺍﱄ ﺍﳌﺸﺮﻛﲔ ﻛﻤﺎ ﻳﺮﻯ ﻣﻦ ﺑﻌﺾ ﺍﻷﺣﺰﺍﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻴﻮﻡ ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﺍﻟﺒﺎﺭﺣﺔ.
ﺇﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﻠﻘﻰ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻜﻔﺮ ﻭﻣﻦ ﺫﻟﻚ ﺍﳊﺴﺪ ﺍﻟﺬﻱ ﻳﻔﺴﺪ
ﺍﻟﺪﻳﻦ ﻭﻳﺪﻓﻌﻪ ﻟﻠﻈﻠﻢ ﻭﺍﻟﺴﺐ ﻭﺍﻟﻘﺘﺎﻝ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌﺼﺒﻴﺔ ﻟﻐﲑ ﺍﳊﻖ ،ﻓﺎﻻﻧﺘﺼﺎﺭ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻟﻠﺤـﻖ ﺩﻭﻥ
]ﺵ )ﻭﻻ ﳜﺬﻟﻪ( ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳋﺬﻝ ﺗﺮﻙ ﺍﻹﻋﺎﻧﺔ ﻭﺍﻟﻨﺼﺮ ﻭﻣﻌﻨﺎﻩ ﺇﺫﺍ ﺍﺳﺘﻌﺎﻥ ﺑﻪ ﰲ ﺩﻓﻊ ﻇﺎﱂ ﻭﳓﻮﻩ ﻟﺰﻣﻪ ﺇﻋﺎﻧﺘﻪ ﺇﺫﺍ ﺃﻣﻜﻨﻪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻋﺬﺭ
ﺷﺮﻋﻲ )ﻭﻻ ﳛﻘﺮﻩ( ﺃﻱ ﻻ ﳛﺘﻘﺮﻩ ﻓﻼ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻭﻻ ﻳﺴﺘﺼﻐﺮﻩ ﻭﻳﺴﺘﻘﻠﻪ )ﺍﻟﺘﻘﻮﻯ ﻫﻬﻨﺎ( ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﲢﺼﻞ ﺎ ﺍﻟﺘﻘـﻮﻯ
ﻭﺇﳕﺎ ﲢﺼﻞ ﲟﺎ ﻳﻘﻊ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﻋﻈﻤﺔ ﺍﷲ ﻭﺧﺸﻴﺘﻪ ﻭﻣﺮﺍﻗﺒﺘﻪ[
] - ٨٨ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺑﺎﺏ ﺇﺫﺍ ﺗﻮﺍﺟﻪ ﺍﳌﺴﻠﻤﺎﻥ ﺑﺴﻴﻔﻬﻤﺎ ﺭﻗﻢ )٢٨٨٨ﻫﺬﺍ ﺍﻟﺮﺟﻞ( ﻫﻮ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟـﺐ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) .ﺍﻟﺘﻘﻰ ﺍﳌﺴﻠﻤﺎﻥ ﺑﺴﻴﻔﻬﻤﺎ( ﺃﻱ ﺑﻘﺼﺪ ﺍﻟﻌﺪﻭﺍﻥ) .ﰲ ﺍﻟﻨﺎﺭ( ﺃﻱ ﻳﺴﺘﺤﻘﺎﻥ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ) .ﻓﻤﺎ ﺑﺎﻝ ﺍﳌﻘﺘﻮﻝ( ﻣﺎ ﺷﺄﻧﻪ ﻳـﺪﺧﻞ
ﺍﻟﻨﺎﺭ ﻭﻗﺪ ﻗﺘﻞ ﻇﻠﻤﺎ) .ﺣﺮﻳﺼﺎ( ﻋﺎﺯﻣﺎ[
- ٨٩ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٧٥ - ١٢١(٥٨ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺑﻴﺎﻥ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨﱯ
ﻻ ﺗﺮﺟﻌﻮﺍ ﺑﻌﺪ ﻛﻔﺎﺭﺍ ﺭﻗﻢ ) ٦٥ﺍﺳﺘﻨﺼﺖ ﺍﻟﻨﺎﺱ( ﺍﻃﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺴﻜﺘﻮﺍ ﻭﻳﺴﺘﻤﻌﻮﺍ ﳌﺎ ﺃﻗﻮﻟﻪ ﳍﻢ) .ﻛﻔﺎﺭﺍ( ﺗﻔﻌﻠﻮﻥ ﻣﺜﻞ ﺍﻟﻜﻔﺎﺭ[
- ٩٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(١٨ /١
٦٤
ﺍﻟﻨﻈﺮ ﻟﻸﺷﺨﺎﺹ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ،ﻭﺍﻟﻌﺠﻴﺐ ﺍﻟﻴﻮﻡ ﺃﻥ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺳـﺎﺭﻭﺍ ﰲ ﺭﻛـﺎﺏ
ﺍﻟﺸﺮﻙ ﻛﻤﺎ ﺣﺼﻞ ﻟﺒﻌﺾ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻬﺎﺩ ﰒ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ﺣﺴﺪﹰﺍ ﺃﻥ ﻏﲑﻫﻢ ﻭﻗﻊ ﻋﻠـﻴﻬﻢ
ﺴﻤﺎ ﺍﺷـﺘ ﺮﻭﺍ ﺑِـ ِﻪ
ﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ﺑﺎﻟﻨﺼﺮﺓ ﻭﺍﻟﺘﺄﻳﻴﺪ ،ﻓﻮﻗﻊ ﻣﻨﻬﻢ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃِ}) :ﺑﹾﺌ
ﺐ
ﻀِﻠ ِﻪ ﻋﻠﹶﻰ ﻣ ﻦ ﻳﺸﺎ ُﺀ ِﻣﻦِ ﻋﺒﺎ ِﺩ ِﻩ ﹶﻓﺒﺎﺀُﻭﺍ ِﺑ ﻐﻀـ ٍ
ﺴ ﻬ ﻢ ﺃﹶ ﹾﻥ ﻳ ﹾﻜ ﹸﻔﺮﻭﺍ ِﺑﻤﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺑ ﻐﻴﺎ ﹶﺃ ﹾﻥ ﻳﻨ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﹶﻓ
ﹶﺃﻧ ﹸﻔ
ﲔ { ]ﺍﻟﺒﻘﺮﺓ ،[٩٠ :ﺣﱴ ﻗﺎﻝ ﺑﻌﺾ ﻣﻦ ﻻ ﻳﺘﻘﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻃﺎﺋﻔﺔ ﺏ ﻣ ِﻬ ﺐ ﻭِﻟ ﹾﻠﻜﹶﺎِﻓﺮِﻳ ﻦ ﻋﺬﹶﺍ ﻀ ٍ ﻋﻠﹶﻰ ﹶﻏ
"ﻃﺎﻟﺒﺎﻥ " ﺍﺎﻫﺪﺓ ﺃﺎ ﻋﺎﺭ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﺫﻟﻚ ﺧﻼﻝ ﺣﺮﺏ ﺍﻟﻜﺎﻓﺮﻳﻦ ﳍﺎ ،ﻓﻜﺎﻥ ﻗﻮﻟﻪ ﻧﺼﺮﺓ ﻟﻠﻜﺎﻓﺮﻳﻦ
ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺐ ﺍﻟﺬﻱ ﻳﻔﺴﻖ ﺑﻪ ﺍﳌﺮﺀ ﰒ ﻻ ﳝﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﻛﻔﺮﹰﺍ ﻭﻗـﺪ ﻭﻗـﻊ،
ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ.
ﺐ ﻃﺎﺋﻔـﺔ ﻷﺧﻄـﺎﺀ ﺇﻥ ﺃﻱ ﺳﺐ ﻭﻗﺪﺡ ﰲ ﻣﺴﻠﻢ ﺑﻐﲑ ﺣﻖ ﻫﻮ ﻣﻦ ﺍﻟﻔﺴﻖ ،ﻭﻳﺸﺘﺪ ﺍﻹﰒ ﺣـﲔ ﺗﺴـ
ﺍﺟﺘﻬﺎﺩﻳﺔ ،ﺃﻭ ﻟﻔﻌﻞ ﺑﻌﺾ ﺃﻫﻠﻬﺎ ﺩﻭﻥ ﺑﻌﻀﻬﻢ ﻟﺘﻨﻔﲑ ﺍﻟﻨﺎﺱ ﻣﻨﻬﻢ ،ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﻘﻊ ﻣﻦ ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ
ﺐ ﻣﺬﺍﻫﺐ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺬﻛﺮ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻀﻌﻴﻔﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﺟﺘﻬﺎﺩﻳﺔ ﺃﻭ ﺧﻼﻓﻴﺔ ﺣﱴ ﻳﺴﻘﻂ ﻣﺎﻣﻦ ﺳ
ﳚﺐ ﻣﻦ ﺍﻻﺣﺘﺮﺍﻡ ﳍﺬﻩ ﺍﳌﺬﺍﻫﺐ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ،ﻭﳚﻌﻠﻮﻥ ﺫﻟﻚ ﻃﺮﻳﻘﹰﺎ ﻹﳊـﺎﻕ ﺍﻟﻨـﺎﺱ ﲟﺬﺍﻫﺒـﻬﻢ ﺃﻭ
ﻣﺸﺎﳜﻬﻢ ،ﻭﻫﺬﺍ ﻛﻠﻪ ﻣﻦ ﻗﻠﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﺭﻉ ،ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﺒﺎﺏ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻭﻣﻦ ﻗﻠﺔ ﺍﻹﻧﺼﺎﻑ ﻭﺿـﻌﻒ
ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ ﻛﺬﻟﻚ ،ﻭﺍﳌﺴﻠﻢ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺃﻱ ﺳﺐ ،ﻭﻫﻮ ﻣﺎ ﻳﻠﺤِﻖ ﺍﻟﻌﺎﺭ ﺑﺎﻟﻐﲑ ﻫﻮ ﻣﻦ ﺍﻟﻔﺴـﻖ،
ﻭﺃﺷﺪ ﻣﻨﻪ ﺍﻟﻘﺘﺎﻝ ،ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺷﻲﺀ ﻣﻦ ﺃﺷﻴﺎﺀ ﺍﻟﺪﻧﻴﺎ ﳚﻴﺰ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺮﻓﻊ ﺣﺪﻳﺪﺓ ﰲ ﻭﺟﻪ ﻣﺴﻠﻢ ﺁﺧﺮ،
ﻭﻫﺬﺍ ﻟﻴﺲ ﻫﻮ ﺑﺎﺏ ﺩﻓﻊ ﺍﻟﺼﺎﺋﻞ ،ﻭﻻ ﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﳌﺎﻝ ﻭﺍﻟﻌﺮﺽ ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﺪﻳﻦ ،ﺑﻞ ﺍﳌﻨـﻬﻲ
ﻋﻨﻪ ﻫﻮ ﺍﻟﻘﺘﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﲢﺮﻳﺾ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺍﻟﺬﻱ ﺩﺍِﻓﻌﻪ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺸﻬﻮﺓ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﺒﺎﻃﻞ ،ﻭﰲ
ﺍﻟﻌﻤﻮﻡ ﻛﻞ ﻗﺘﺎﻝ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻓﻐﲑﻩ ﺃﻭﱃ ﻣﻨﻪ ﻣﻦ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ.
ﻼ ﻣﻴﺴﻮﺭﹰﺍ ﺃﻥ ﻳﺘﺠﺎﻭﺯﻭﺍ ﺑﻪ ﺍﳊﺪ ،ﻛﻤﺎ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺁﺗﺎﻫﻢ ﺍﷲ
ﻭﻟﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ ﺻﺎﺭ ﰲ ﺃﻳﺪﻳﻬﻢ ﺍﻟﺴﻼﺡ ﺳﻬ ﹰ
ﻣﻨﺎﺑﺮ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺃﻥ ﳛﺬﺭﻭﺍ ﻣﻦ ﺃﻥ ﻳﺘﺠﺎﻭﺯﻭﺍ ﺑﻪ ﺍﳊﺪ ،ﻭﺑﺎﺳﺘﻘﺎﻣﺔ ﺍﻟﻘﻮﺓ )ﺍﻟﺴﻼﺡ( ﻣﻊ
ﺤ ِﻖ
ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻘﻮﻝ ﻳﺘﻢ ﺍﻟﻔﻼﺡ ﻭﺩﻭﺍﻡ ﺍﳊﺎﻝ ﻋﻠﻰ ﺧﲑ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﺃﻣﺎ ﻓﺴﺎﺩ ﺃﺣﺪﳘﺎ ﻓﻬﻮ ﺍ ﹶﳌ
ﻭﺍﻟﺪﻣﺎﺭ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺑﻦ ﺭﺟﺐ .ﻭﻗﺪ ﻇﻬﺮ ﱄ ﰲ ﺍﻟﻘﺮﺁﻥ ﺷﺎﻫﺪ ﻟﺘﺴﻤﻴﺔ ﺍﻟﻘﺘﺎﻝ ﻛﻔﺮﺍ ،ﻭﻫـﻮ ﻗﻮﻟـﻪ
ﺨ ِﺮﺟﻮ ﹶﻥ ﺃﹶﻧ ﹸﻔﺴـﻜﹸﻢ ﻣـﻦ ﺴ ِﻔﻜﹸﻮ ﹶﻥ ِﺩﻣﺎﺀ ﹸﻛ ﻢ ﻭ ﹶﻻ ﺗ ﺗﻌﺎﱃ ﳐﺎﻃﺒﺎ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ } ﻭِﺇ ﹾﺫ ﹶﺃ ﺧ ﹾﺬﻧﺎ ﻣِﻴﺜﹶﺎﹶﻗ ﹸﻜ ﻢ ﹶﻻ ﺗ
ﺨ ِﺮﺟﻮ ﹶﻥ ﹶﻓﺮِﻳﻘﹰﺎ ﻣﻨﻜﹸﻢ ﻣﻦ ِﺩﻳـﺎ ِﺭ ِﻫ ﻢ ﺴ ﹸﻜ ﻢ ﻭﺗ
ﺸ ﻬﺪﻭ ﹶﻥ ﹸﺛ ﻢ ﺃﹶﻧﺘ ﻢ ﻫﺆﻻﺀ ﺗ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﺃﹶﻧ ﹸﻔ ِﺩﻳﺎ ِﺭ ﹸﻛ ﻢ ﹸﺛ ﻢ ﹶﺃ ﹾﻗ ﺮ ﺭﺗ ﻢ ﻭﺃﹶﻧﺘ ﻢ ﺗ
ﺤ ﺮ ﻡ ﻋﻠﹶـﻴ ﹸﻜ ﻢ ِﺇﺧـﺮﺍ ﺟ ﻬ ﻢ
ﺗﻈﹶﺎ ﻫﺮﻭ ﹶﻥ ﻋﹶﻠﻴﻬِﻢ ﺑِﺎ ِﻹﹾﺛ ِﻢ ﻭﺍﹾﻟ ﻌ ﺪﻭﺍ ِﻥ ﻭﺇِﻥ ﻳﺄﺗﻮ ﹸﻛ ﻢ ﹸﺃﺳﺎﺭﻯ ﺗﻔﺪﻭﻫﻢ ْ ) (٢ﻭ ﻫ ﻮ ﻣ
ﺏ ﻭﺗ ﹾﻜ ﹸﻔﺮﻭ ﹶﻥ ِﺑﺒﻌﺾ{ ]ﺍﻟﺒﻘﺮﺓ. [٨٥ - ٨٣ :
ﺾ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﹶﺃﹶﻓﺘ ﺆ ِﻣﻨﻮ ﹶﻥ ِﺑﺒ ﻌ ِ
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ﻭﺍﳌﻌﲎ :ﺃﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻳﻘﺘﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺃﻭ ﳜﺮﺝ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻣﻦ ﺩﺍﺭﻩ ،ﻛـﺎﻥ
ﺍﻟﻴﻬﻮﺩ ﺣﻠﻔﺎﺀ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﺑﺎﳌﺪﻳﻨﺔ ،ﻓﻜﺎﻥ ﺇﺫﺍ ﻭﻗﻊ ﺑﲔ ﺍﻷﻭﺱ ﺃﻭﺍﳋﺰﺭﺝ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻗﺘﺎﻝ ﺳـﺎﻋﺪ
ﻛﻞ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﲝﻼﻓﻪ ﻣﻦ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﻓﻘﺘﻠﻮﻫﻢ ﻣﻌﻬﻢ ﻭﺃﺧﺮﺟﻮﻫﻢ ﻣﻌﻬﻢ ﻣـﻦ
ﺩﻳﺎﺭﻫﻢ ﺑﻌﺪ ﺃﻥ ﺣﺮﻡ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ﰲ ﻛﺘﺎﻢ ﻭﺃﻗﺮﻭﺍ ﺑﻪ ﻭﺷﻬﺪﻭﺍ ﺑﻪ ،ﰒ ﺑﻌﺪ ﺃﻥ ﻳﻮﺳﺮ ﺃﻭﻟﺌـﻚ ﺍﻟﻴﻬـﻮﺩ
ﻳﻔﺪﻭﻫﻢ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﻫﻢ ﺍﻣﺘﺜﺎﻻ ﳌﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﰲ ﻛﺘﺎﻢ ﻣﻦ ﺍﻓﺘﺪﺍﺀ ﺍﻷﺳﺮﻯ ﻣﻨﻬﻢ ،ﻓﺴﻤﻰ ﺍﷲ ﻋـﺰ
ﻭﺟﻞ ﻓﻌﻠﻬﻢ ﻟﻼﻓﺘﺪﺍﺀ ﻹﺧﻮﺍﻢ ﺇﳝﺎﻧﺎ ﺑﺎﻟﻜﺘﺎﺏ ﻭﲰﻰ ﻗﺘﻠﻬﻢ ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻛﻔـﺮﺍ ﺑﺎﻟﻜﺘـﺎﺏ؛
ﻓﺪﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻞ ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻹﺧﺮﺍﺝ ﻣﻦ ﺍﻟﺪﻳﺎﺭ ﺇﺫﺍ ﻛﺎﻥ ﳏﺮﻣﺎ ﻳﺴﻤﻰ ﻛﻔﺮﺍ ،ﻭﻋﻞ ﺃﻥ ﻓﻌﻞ ﺑﻌـﺾ
ﺍﻟﻄﺎﻋﺎﺕ ﻳﺴﻤﻰ ﺇﳝﺎﻧﺎ؛ ﻷﻧﻪ ﲰﻰ ﺍﻓﺘﺪﺍﺀﻫﻢ ﻟﻸﺳﺎﺭﻯ ﺇﳝﺎﻧﺎ؛ ﻭﻫﺬﺍ ﺣﺴﻦ ﺟﺪﺍ ،ﻭﱂ ﺃﺭ ﺃﺣﺪﺍ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ
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ﺗﻌﺮﺽ ﻟﻪ ،ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ.
)ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ( ﻗﻴﻞ :ﻣﻘﺎﺑﻠﺘﻪ ﺑﺎﻟﻔﺴﻮﻕ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﺍﳌﺮﺍ ﺩ ﻣﻦ ﺍﻟﻜﻔﺮ ﻫﻬﻨﺎ ،ﺍﻟﻜﻔﺮ ﺍﳌﺨﺮﺝ ﻋﻦ ﺍﳌﻠـﺔ.
ﻭﺍﳉﻮﺍﺏ :ﺃﻧﻪ ﺃﻃﻠ ﻖ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺍﻟﻔﺴﻮﻕ ﺗﻐﻠﻴﻈﹰﺎ ،ﻭﻟﻮ ﻗﺎﻝ :ﻭﻗﺘﺎﻟﻪ ﻓﺴﻮﻕ ،ﻟﺴﺎﻭﻯ ﺣﺎﻝ ﺍﻟﺴﺒﺎﺏ ،ﻣـﻊ
ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﺃﺷ ﺪ ﻣﻦ ﺍﻟﺴﺒﺎﺏ ،ﻓﻺﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻟﺸﺪﺓ ﺃﻃﻠ ﻖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ .ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻌﻨﻮ ﹶﻥ ﺑﻘـﻮﳍﻢ :ﺇﻧـﻪ
ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﺍﻟﺘﻐﻠﻴﻆ.
ﻭﺍﻷﺻﻞ :ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﺗﺒﻊ ﺍﻟﻘﺮﺁﻥ ﰲ ﺫﻟﻚ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺧ ﱪ ﻋﻦ ﺟﺰﺍ ِﺀ ﺍﻟﻘﺘﻞ ﺑﺎﳋﻠﻮﺩ -ﺑﺄﻱ ﻣﻌـﲎ
ﻛﺎﻥ -ﻭﺍﳋﻠﻮﺩ ﺟﺰﺍﺀ ﺍﻟﻜﻔﺮ ،ﻓﺎﺗﺒﻌﻪ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻝ :ﻗﺘﺎﻝ ﺍﳌﺴﻠﻢ ﻛﻔﺮ .ﻭﺇﻥ ﱂ ﳛﻜﻢ ﺑـﻪ ﺍﻟﻔﻘﻬـﺎﺀ ﰲ
ﺚ ﳜﺘﺎ ﺭ ﻣﻦ ﺍﻟﺘﻌﺒﲑﺍﺕ ﻣﺎ ﻫﻮ ﺃﺩﻋﻰ ﻟﻠﻌﻤﻞ ﻓﻴﺸﺪ ﺩ ﻓﻴﻪ ﻻ ﳏﺎﻟﺔ.
ﺍﻟﺪﻧﻴﺎ ،ﺇﻻ ﺃﻥ ﺍﳊﺪﻳ ﹶ
ﻒ ﰲ ﺍﻟﻮﻋﻴﺪ .ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﺇﻧﺸﺎ ٌﺀ ﻻ ﺧﱪ .ﻭﻗﻴﻞ :ﺇﻧﻪ ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﳋ ﹾﻠ
ﻭﻗﺎﻝ ﺍﻟ ﺪﻭﺍﱐ :ﺇﻧﻪ ﻭﻋﻴ ﺪ ﻭﳚﻮﺯ ﺍ ﹸ
ﺏ ﺑﻌﻀﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ« ﻭﻣﻌﻠﻮ ﻡ ﺃﻥ ﺍﳌﺮ َﺀ ﻻ ﻳﺼﲑ ﻛﺎﻓﺮﺍ ﺍﻟﺘﺸﺒﻪ ﻛﻘﻮﻟﻪ» :ﻻ ﺗ ﺮ ِﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ ﻳﻀﺮ
ﺑﻀﺮﺏ ﺍﻟﺮﻗﺎﺏ ،ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺷﺄ ﹸﻥ ﺍﻟﻘﺘﻞ ﺃﻥ ﳚﺮﻱ ﺑﲔ ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮ ،ﻻ ﺑﲔ ﻣﺴﻠﻢ ﻭﻣﺴـﻠﻢ ﻓﻤـﻦ
ﺿﺮﺏ ﺭﻗﺒﺔ ﺃﺧﻴﻪ ﻭﻗﺎﺗﻞ ،ﻓﻘﺪ ﺗﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ،ﻭﻓﻌﻞ ﻣﺎ ﻳﻔﻌﻠﹸ ﻪ ﺍﻟﻜﻔﺎﺭ ،ﻭﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮ ٍﻡ ﻓﻬﻮ ﻣﻨﻬﻢ .ﻭﻫﺬﺍ
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ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻱ ﰲ ﺍﳉﻮﺍﺏ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺐ ﻣﺴﻠﻤﺎ ﺃﹶﻭ ﻗﹶﺎﺗﻠﻪ ﻣﻦ ﻏﲑ ﺗ ﹾﺄﻭِﻳﻞ ،ﻓﻘﺪ ﻗﹶﺎ ﹶﻝ ﻋﻤﺮ ﻓِﻲ ﺣﺎﻃِﺐ :ﺩ ﻋﻨِﻲ ﺃﺿﺮﺏ ﺤﻤﻮﻝ ﻋﻠﻰ ﻣﻦ ﺳ ﻭ ﻫﺬﹶﺍ ﻣ
ﻋﻨﻖ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤﻨﺎﻓِﻖ ،ﻓﹶﻠﻢ ﻳﻨﻜﺮ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺮﺳﻮﻝ ﻟﺘﺄﻭﻳﻠﻪ .ﻭﺇِﺫﺍ ﻗﹶﺎﺗﻞ ﺍﻟﹾﻤﺴﻠﻢ ﺍﹾﻟﻤﺴﻠﻢ ﻣﻦ ﻏﲑ ﺗ ﹾﺄﻭِﻳﻞ ﻛﹶﺎ ﹶﻥ ﻇﹶﺎﻫﺮ
ﺃﻣﺮﻩ ﺃﹶﻧﻪ ﺭﺁ ﻩ ﻛﹶﺎِﻓﺮﺍ ،ﺃﹶﻭ ﺭﺃﻯ ﺩﻳﻦ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡ ﺑﺎﻃِﻼ ،ﺃﹶﻭ ﻟﹶﺎ ﻳﺮﻯ ﺃﹶﻥ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡ ﻗﺪ ﻋﺼﻢ ﺩﻣﻪ ،ﻓﻴﻜﻔﺮ ﺑﺎﻋﺘﻘـﺎﺩ
ﹶﺫﻟِﻚ.
ﳊﺪِﻳﺚ ﻭﻣﺎ ﻓِﻲ ﻣ ﻌﻨﺎ ﻩ ﻣﺜﻞ ﹶﻗﻮﻟﻪ " :ﻓﻘﺪ ﺑﺎﺀ ﺎ ﺃﹶﺣﺪﳘﹶﺎ " ،ﻭﻗﹶﻮﻟﻪ " :ﻟﹶﺎ ﺗﺮﺟﻌـﻮﺍ ﺑﻌـﺪِﻱ ﻭ ﳛﺘﻤﻞ ﻫﺬﹶﺍ ﺍ ﹶ
ﻛﻔﱠﺎﺭﺍ ﻳﻀﺮﺏ ﺑﻌﻀﻜﹸﻢ ِﺭﻗﹶﺎﺏ ﺑﻌﺾ " ﻭﻗﹶﻮﻟﻪ " :ﻛﻔﺮ ﺑِﺎﻟﻠﱠﻪ " ﺍﻧِﺘﻔﹶﺎﺀ ﻣﻦ ﻧﺴﺐ ،ﻭﺇِﻥ ﺩﻕ ﺃﹶﻥ ﻳﻜﻮﻥ ِﺇﻧﻤـﺎ
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ﻧﺴﺐ ﻫﺬِﻩ ﺍﹾﻟﹶﺄ ﺷﻴﺎﺀ ِﺇﻟﹶﻰ ﺍﻟﹾﻜ ﹾﻔﺮ ِﻟﹶﺄﻧﻬﺎ ﺃﹶﻓﻌﺎﻝ ﺍﻟﹾﻜﻔﱠﺎﺭ ،ﻭﻳﻜﻮﻥ ﺫﻛﺮ ﹶﺫﻟِﻚ ﻋﻠﻰ ِﺟﻬﺔ ﺍﻟﺘﻐﻠﻴﻂ ،ﻟﹶﺎ ﺃﹶﻥ ﹶﺫﻟِـﻚ
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ﳜﺮﺝ ﻋﻦ ﺍﻟﹾﻤﻠﱠﺔ.
ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺑﺎﻟﻜﻔﺮ ﺣﻘﻴﻘﺘﻪ ﺍﻟﱵ ﻫﻲ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﻠﺔ ،ﻭﺇﳕﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﺤـﺬﻳﺮ،
ﻣﻌﺘﻤﺪﺍ ﻋﻠﻰ ﻣﺎ ﺗﻘﺮﺭ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻋﻠﻰ ﻋﺪﻡ ﻛﻔﺮﻩ ﲟﺜﻞ ﺫﻟﻚ ،ﻣﺜﻞ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃِ} :ﺇ ﱠﻥ
ﻚ ِﻟ ﻤ ﻦ ﻳﺸﺎ ُﺀ{ ،ﻭﻗﺪ ﻣﻀﻰ ﺑﻌﺾ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﰲ ﺑـﺎﺏ
ﺸ ﺮ ﻙ ِﺑ ِﻪ ﻭﻳ ﻐ ِﻔ ﺮ ﻣﺎ ﺩﻭ ﹶﻥ ﹶﺫِﻟ
ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ﻐ ِﻔ ﺮ ﹶﺃ ﹾﻥ ﻳ
ﺍﳌﻌﺎﺻﻲ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ،ﺃﻭ ﺃﹸﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ﻟﺸﺒﻬﻪ ﺑﻪ؛ ﻷﻥ ﻗﺘﺎﻝ ﺍﳌﺆﻣﻦ ﻣﻦ ﺷﺄﻥ ﺍﻟﻜﺎﻓﺮ ،ﺃﻭ ﺍﳌـﺮﺍﺩ
ﺍﻟﻜﻔﺮ ﺍﻟﻠﻐﻮﻱ ﻭﻫﻮ ﺍﻟﺘﻐﻄﻴﺔ ،ﻷﻥ ﺣﻖ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻌﻴﻨﻪ ﻭﻳﻨﺼﺮﻩ ﻭﻳﻜﻒ ﻋﻨﻪ ﺃﺫﺍﻩ ،ﻓﻠﻤﺎ ﻗﺎﺗﻠﻪ
ﻛﺎﻥ ﻛﺄﻧﻪ ﻏﻄﻰ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻖ ،ﻭﺍﻷﻭﻻﻥ ﺃﻟﻴﻖ ﲟﺮﺍﺩ ﺍﳌﺼﻨﻒ ،ﻭﺃﻭﱃ ﺑﺎﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺫﻟـﻚ
ﻭﺍﻟﺰﺟﺮ ﻋﻨﻪ ،ﲞﻼﻑ ﺍﻟﺜﺎﻟﺚ.
ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ :ﻛﻔﺮ ،ﺃﻱ :ﻗﺪ ﻳﺆﻭﻝ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺑﺸﺆﻣﻪ ﺇﱃ ﺍﻟﻜﻔﺮ ،ﻭﻫﺬﺍ ﺑﻌﻴﺪ ،ﻭﺃﺑﻌﺪ ﻣﻨﻪ ﲪﻠﻪ ﻋﻠﻰ
ﺤ ﱢﻞ ﻟﺬﻟﻚ؛ ﻷﻧﻪ ﻻ ﻳﻄﺎﺑﻖ ﺍﻟﺘﺮﲨﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﺍﺩﺍ ﱂ ﳛﺼﻞ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﺴﺒﺎﺏ ﻭﺍﻟﻘﺘـﺎﻝ ،ﻓـﺈﻥﺴﺘ ِ
ﺍ ﹸﳌ
ﻣﺴﺘﺤﻞ ﻟﻌﻦ ﺍﳌﺴﻠﻢ ﺑﻐﲑ ﺗﺄﻭﻳﻞ ﻳﻜﻔﺮ ﺃﻳﻀﺎ ﻛﻤﺎ ﻳﺄﰐ ﻣﺒﻮﺑﺎ ﻟﻪ ﰲ ﻛﺘﺎﺏ ﺍﶈﺎﺭﺑﲔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﻭﺇﻥ ﺗﻀﻤﻦ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺮﺟﺌﺔ ،ﻟﻜﻦ ﻇﺎﻫﺮﻩ ﻳﻘﻮﻱ ﻣﺬﻫﺐ ﺍﳋـﻮﺍﺭﺝ ﺍﻟـﺬﻳﻦ ﻳﻜﻔﱢـﺮﻭﻥ
ﺑﺎﳌﻌﺎﺻﻲ ،ﻓﺎﳉﻮﺍﺏ :ﺇﻥ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺒﺘﺪﻉ ﺍﻗﺘﻀﺖ ﺫﻟﻚ ،ﻭﻻ ﻣﺘﻤﺴﻚ ﻟﻠﺨﻮﺍﺭﺝ ﻓﻴـﻪ ،ﻷﻥ
ﺾ ﺇﱃ ﺇﺯﻫﺎﻕ ﺍﻟﺮﻭﺡ ،ﻋﱪ ﻋﻨﻪ ﺑﻠﻔـﻆ ﻇﺎﻫﺮﻩ ﻏﲑ ﻣﺮﺍﺩ ،ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺘﺎﻝ ﺃﺷﺪ ﻣﻦ ﺍﻟﺴﺒﺎﺏ ﻷﻧﻪ ﻣﻔ ٍ
ﺃﺷﺪ ﻣﻦ ﻟﻔﻆ ﺍﻟﻔﺴﻖ ﻭﻫﻮ ﺍﻟﻜﻔﺮ ،ﻭﱂ ﻳﺮﺩ ﺣﻘﻴﻘﺔ ﺍﻟﻜﻔﺮ ﺍﻟﱵ ﻫﻲ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﻠﺔ ..ﺇﱁ ﻣﺎ ﻣﺮ ﻗﺮﻳﺒﺎ.
ﺏﺏ ﺑﻌﻀﻜﻢ ﺭﻗـﺎ ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻻ ﺗﺮ ِﺟﻌﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭﺍ ﻳﻀﺮ
ﺾ" ﻓﻔﻴﻪ ﻫﺬﻩ ﺍﻷﺟﻮﺑﺔ ،ﻭﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ .ﻭﻧﻈﲑﻩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﹶﺃﹶﻓﺘ ﺆ ِﻣﻨـﻮ ﹶﻥ ﺑﻌ ٍ
ﺨ ِﺮﺟﻮ ﹶﻥ ﹶﻓﺮِﻳﻘﹰﺎ ﻣِـﻨ ﹸﻜ ﻢ
ﺴ ﹸﻜ ﻢ ﻭﺗ
ﺾ{ ﺑﻌﺪ ﻗﻮﻟﻪ} :ﹸﺛ ﻢ ﹶﺃﻧﺘ ﻢ ﻫ ﺆﻟﹶﺎ ِﺀ ﺗ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﹶﺃﻧ ﹸﻔ
ﺏ ﻭﺗ ﹾﻜ ﹸﻔﺮﻭ ﹶﻥ ِﺑﺒ ﻌ ٍ
ﺾ ﺍﹾﻟ ِﻜﺘﺎ ِ
ِﺑﺒ ﻌ ِ
٩٤
ِﻣ ﻦ ِﺩﻳﺎ ِﺭ ِﻫ ﻢ{ ﺍﻵﻳﺔ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ﺗﻐﻠﻴﻈﹰﺎ.
ﺍﹾﻟ ﻤ ﻌﻨﻰ :ﻣﺠﺎ ﺩﹶﻟﺘ ﻪ ﻭ ﻣﺤﺎ ﺭﺑﺘ ﻪ ﺑِﺎﹾﻟﺒﺎ ِﻃ ِﻞ ﹸﻛ ﹾﻔ ﺮ ِﺑ ﻤ ﻌﻨﻰ :ﹸﻛ ﹾﻔﺮﺍ ﹸﻥ ﺍﻟﻨ ﻌ ﻤ ِﺔ ﻭﺍﹾﻟِﺈ ﺣﺴﺎ ِﻥ ﻓِﻲ ﹸﺃ ﺧ ﻮ ِﺓ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ ،ﻭﹶﺃﻧ ﻪ ﺭﺑﻤﺎ
ﺸﺪِﻳ ﺪ ﻓِﻲ ﺍﹾﻟ ﻮﻋِﻴﺪِ ،ﹶﻛﻤﺎ ﻓِﻲ ﹶﻗ ﻮﻟِـ ِﻪ ﻆ ﻭﺍﻟﺘ ﻬﺪِﻳ ﺪ ﻭﺍﻟﺘ ﻳﺌﹸﻮ ﹸﻝ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔﺮِ ،ﹶﺃ ﻭ ﹶﺃﻧ ﻪ ِﻓ ﻌ ﹸﻞ ﺍﹾﻟ ﹶﻜ ﹶﻔ ﺮﺓِ ،ﹶﺃ ﻭ ﹶﺃﺭﺍ ﺩ ِﺑ ِﻪ ﺍﻟﺘ ﻐﻠِﻴ ﹶ
ﺻﺮِﻳﺢ ،ﹶﻓﻔِـﻲ ﺍﻟﻨﻬﺎﻳـ ِﺔ ﺤﻠﹶﺎ ِﻝ ﹶﻗﺘِﻠ ِﻪ ﹸﻛ ﹾﻔ ﺮ
ﺻﻠﹶﺎ ﹰﺓ ﻣﺘ ﻌ ﻤﺪﺍ ﹶﻓ ﹶﻘ ﺪ ﹶﻛ ﹶﻔ ﺮ« " ﻧ ﻌ ﻢ ِﻗﺘﺎﹸﻟ ﻪ ﻣ ﻊ ﺍ ﺳِﺘ » " :ﻣ ﻦ ﺗ ﺮ ﻙ
ﺴِﻠﻤﺎ ِﻣ ﻦ ﹶﻏﻴـ ِﺮ ﺐ ﹶﺃ ﻭ ﻗﹶﺎﺗ ﹶﻞ ﻣ ﺤﻤﻮ ﹲﻝ ﻋﻠﹶﻰ ﻣ ﻦ ﺳ ﺴﺒ ﻪ ﺳﺒﺎ ﻭ ِﺳﺒﺎﺑﺎ .ﻗِﻴ ﹶﻞ ﻫﺬﹶﺍ ﻣ ﺸﺘﻢ ،ﻳﻘﹶﺎ ﹸﻝ :ﺳﺒ ﻪ ﻳ ﺐ ﺍﻟ ﺴ ﺍﻟ
ﺡ ﺍﻟﺴـﻨ ِﺔ ِﺇﺫﹶﺍ ﺴ ِﻖ ﻭﺍﹾﻟﻜﹸ ﹾﻔﺮِ ،ﻭﻓِﻲ ﺷ ﺮ ِ ﺨ ِﺮ ﺟ ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻔ
ﻚ ﻋﻠﹶﻰ ِﺟ ﻬ ِﺔ ﺍﻟﺘ ﻐﻠِﻴﻆِ ،ﻟﹶﺎ ﹶﺃﻧ ﻪ ﻳ ﺗ ﹾﺄﻭِﻳﻞٍ ،ﻭﻗِﻴ ﹶﻞِ :ﺇﻧﻤﺎ ﹶﺫِﻟ
ﺚ
ﺻ ﻤﺎ ﹶﻟ ﻪ ﹶﻓ ﻬ ﻮ ِﺭ ﺩﹲﺓ ﻭ ﹸﻛ ﹾﻔ ﺮ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﻣ ﻌﻨـﻰ ﺍﹾﻟﺤـﺪِﻳ ِ ﺡ ﺩ ﻣ ﻪ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ﺗ ﹾﺄﻭِﻳ ٍﻞ ﻭﹶﻟ ﻢ ﻳ ﺮ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﻋﺎ ِ
ﺍ ﺳﺘﺒﺎ
ﺴِﻠ ِﻢ
ﺴِﻠﻤﻮ ﹶﻥ ِﻣ ﻦ ِﻟﺴﺎِﻧ ِﻪ ﻭﻳ ِﺪ ِﻩ« " ﻭﹶﻗ ﺪ ﺗ ﹶﻘ ﺮ ﺭ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﹾﻟ ﻤ ﺴِﻠ ﻢ ﻣ ﻦ ﺳِﻠ ﻢ ﺍﹾﻟ ﻤ ﺭﺍ ِﺟ ﻊ ِﺇﻟﹶﻰ ﹶﻗ ﻮِﻟ ِﻪ » " :ﺍﹾﻟ ﻤ
٦٧
ﺚ ِﺇﺷـﺎ ﺭﹲﺓ ﺤﺪِﻳ ِ
ﺴﺒ ﹸﺔ ِﺇﻟﹶﻰ ﺍﻟﹾ ﹸﻜ ﹾﻔ ِﺮ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺐ ﺍ ﺳِﺘﻄﹶﺎ ﻋِﺘﻪِ ،ﻓﹶﺎﻟﻨ
ﺴ ِ
ﺤ ﻫﻨﺎ ﺍﹾﻟﻜﹶﺎ ِﻣ ﹸﻞ ﻓِﻲ ﺍﹾﻟِﺈﳝﺎ ِﻥ ﺍﹾﻟ ﻤ ﺆ ﺩﻱ ﺣﻘﹸﻮ ﹶﻗ ﻪ ِﺑ
ﺏ ِﺇﺿـﺎﹶﻓ ِﺔ ﺍﹾﻟ ﻤﺼـ ﺪ ِﺭ ِﺇﻟﹶـﻰ
ﺚ ﹶﻇ ﻦ ﹶﺃ ﱠﻥ ﺍﹾﻟِﺈﺿﺎ ﹶﻓ ﹶﺔ ِﻣ ﻦ ﺑﺎ ِ ِﺇﻟﹶﻰ ﻧ ﹾﻘﺼﺎ ِﻥ ِﺇﳝﺎِﻧ ِﻪ ﺗ ﻐﻠِﻴﻈﹰﺎ ﺍﻫـ .ﻭ ﻫ ﻮ ِﻣﻨ ﻪ ﻭ ﻫ ﻢ ﺣﻴ ﹸ
ﺴ ﻖ ﻭ ﹸﻛ ﹾﻔﺮﺍ ﹲﻥ ﺳﻮﺍ ٌﺀ ﻳﻜﹸﻮ ﹸﻥ ﻛﹶﺎ ِﻣ ﹶﻞ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﺃ ﻡﺴِﻠ ِﻢ ﻭِﻗﺘﺎﹶﻟ ﻪ ِﻓ
ﺐ ﺍﹾﻟ ﻤ ﻚ ﹶﻛﻤﺎ ﹶﻗ ﺪ ﻣﻨﺎﻩ؛ ِﻟﹶﺄ ﱠﻥ ﺳ ﺲ ﹶﻛ ﹶﺬِﻟ ﻓﹶﺎ ِﻋِﻠﻪِ ،ﻭﹶﻟﻴ
ﺴﻨ ِﺔ :ﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺮ ِﺟﹶﺌ ِﺔ ﺍﱠﻟﺬِﻳ ﻦ ﻟﹶﺎ ﻳ ﺮ ﻭ ﹶﻥ ﺍﻟﻄﱠﺎ ﻋ ﹶﺔ ِﻣ ﻦ ﺍﹾﻟِﺈﳝﺎ ِﻥ ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥِ :ﺇ ﱠﻥ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ
ﺡ ﺍﻟ ﻟﹶﺎ .ﻫﺬﹶﺍ ﻭﻓِﻲ ﺷ ﺮ ِ
ﺼﻴﺔِ ،ﹶﻓِﺈﻧ ﻪ - -ﹶﺃﺷﺎ ﺭ ِﺑ ﹶﻘ ﻮِﻟ ِﻪِ :ﻗﺘﺎﹸﻟ ﻪ ﹸﻛ ﹾﻔ ﺮ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺗ ﺮ ﻙ ﺍﹾﻟ ِﻘﺘـﺎ ِﻝ ﻣِـ ﻦ ﺺ ﺑِﺎﹾﻟ ﻤ ﻌ ِ
ﻟﹶﺎ ﻳﺰِﻳ ﺪ ﺑِﺎﻟﻄﱠﺎ ﻋ ِﺔ ﻭﻟﹶﺎ ﻳﻨ ﹸﻘ
٩٥
ﺺ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ.ﺍﹾﻟِﺈﳝﺎﻥِ ،ﻭﹶﺃ ﱠﻥ ِﻓ ﻌﹶﻠ ﻪ ﻳﻨ ﹸﻘ
ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﳊﺪﻳﺚ:
- ١ﺍﻟﻔﺴﻮﻕ ﻫﻮ ﺍﳋﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻣﻌﺼﻴﺘﻪ ،ﻭﺃ ﱠﻥ ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻣﻦ ﻣﻌﺎﺻﻴﻪ ﺍﻟـﱵ ـﻰ
ﻋﻨﻬﺎ ﻭﺣﺮﻣﻬﺎ.
- ٢ﻣﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ :ﺃ ﱠﻥ ﺳﺒﺎﺏ ﺍﻟﻜﺎﻓﺮ ﺟﺎﺋﺰ ،ﻭﻟﻜﻦ ﺇ ﹾﻥ ﻛﺎﻥ ﻛﺎﻓﺮﺍ ﻣﻌﺎﻫﺪﺍ ﻓﻬﻮ ﺃﺫﻳ ﹲﺔ ﻟﻪ ،ﻭﻗﺪ ﻧﻬ ﻲ ﻋﻦ
ﺃﺫﻳﺘﻪ؛ ﻓﻼ ﻳﻌﻤﻞ ﲟﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﰲ ﺣﻘﱢﻪ ﻣﻦ ﺃﺩﻟﱠﺔ ﻭﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﹶﺧﺮ.
- ٣ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﲢﺮﱘ ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﺍﳌﺴﺘﻮﺭ ﺍﻟﱠﺬﻱ ﻇﺎﻫﺮﻩ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ،ﺃﻣﺎ ﺍﻟﱠﺬﻱ ﺧﻠﻊ ﺟﻠﺒـﺎﺏ
ﱯ --ﻗـﺎﻝ: ﺍﳊﻴﺎﺀ ،ﻭﺟﺎﻫﺮ ﺑﺎﳌﻌﺎﺻﻲ ،ﻓﻬﺬﺍ ﻻ ﻏﻴﺒﺔ ﻟﻪ ،ﻭﻻ ﻟﺴﺒﺎﺑﻪ ﺣﺮﻣﺔ؛ ﻓﻘﺪ ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﺃ ﱠﻥ ﺍﻟﻨ
"ﻛﻞ ﺃﻣﱵ ﻣﻌﺎﰱ ﺇ ﱠﻻ ﺍﺎﻫﺮﻳﻦ" ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٥٦٩ﻭﻣﺴﻠﻢ ) ،[(٢٩٩٥ﻭﻫﻢ ﺍﻟﱠـﺬﻱ ﺟـﺎﻫﺮﻭﺍ
ﲟﻌﺎﺻﻴﻬﻢ ،ﻓﻬﺘﻜﻮﺍ ﻣﺎ ﺳﺘﺮ ﺍﷲ ﻋﻠﻴﻬﻢ.
- ٤ﻭﻗﻮﻟﻪ" :ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ" ﻓﻤﻌﻨﺎﻩ :ﺃﻧﻪ ﺇﻥ ﺍﺳﺘﺤﻞ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻢ ،ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﻔﺮﺍ ﳜﺮﺝ ﻣﻦ ﺍﳌﻠﱠﺔ؛ ﺫﻟـﻚ
ﺏ ﻟﻠﻨﺼﻮﺹ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﺴﺘﺤﻞ ﻗﺘﺎﻟﻪ ،ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﻜﻔﺮ ﻫﻨﺎ ﻛﻔﺮ ﺍﻟﻨﻌﻤـﺔ، َﻷﻧﻪ ﻣﻜ ﱢﺬ
ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ،ﻓﺈﻧﻜﺎﺭ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻜﺮﳝﺔ ﺟﺤﻮ ﺩ ﳍﺎ ،ﻓﻬﻮ ﻛﻔﺮ ﻧﻌﻤـﺔ ﻻ
٩٦
ﳜﺮﺝ ﻣﻦ ﺍﻹﺳﻼﻡ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ:ﻭﺻﻴﺔ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻷﻧﺼﺎﺭ
ﺤ ﹶﻔ ﹰﺔ
ﺴ ﻪ ﻣﺘ ﻌ ﱢﻄﻔﹰﺎ ِﻣ ﹾﻠ
ﺲ ﺟﹶﻠ
ﺠِﻠ ٍ
ﺻ ِﻌ ﺪ ﺍﻟﻨِﺒ ﻲ ﺍ ِﳌﻨﺒﺮ ،ﻭ ﹶﻛﺎ ﹶﻥ ﺁ ِﺧ ﺮ ﻣ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ : ﺱ ﺭ ِ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺱ ِﺇﻟﹶـ ﻲ«، ﺤ ِﻤﺪ ﺍﻟﱠﻠ ﻪ ﻭﹶﺃﹾﺛﻨﻰ ﻋﹶﻠﻴﻪِ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﹶﺃﻳﻬﺎ ﺍﻟﻨـﺎ
ﺐ ﺭﹾﺃ ﺳ ﻪ ِﺑ ِﻌﺼﺎﺑ ٍﺔ ﺩ ِﺳ ﻤﺔٍ ،ﹶﻓ
ﺼ
ﻋﻠﹶﻰ ﻣﻨ ِﻜﺒﻴﻪِ ،ﹶﻗ ﺪ ﻋ
ﳊ ﻲ ِﻣ ﻦ ﺍ َﻷﻧﺼﺎﺭِ ،ﻳ ِﻘﻠﱡﻮ ﹶﻥ ﻭﻳ ﹾﻜﹸﺜ ﺮ ﺍﻟﻨﺎﺱ ،ﹶﻓ ﻤ ﻦ ﻭِﻟ ﻲ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﹸﺃ ﻣ ِﺔ ﹶﻓﺜﹶﺎﺑﻮﺍ ِﺇﹶﻟﻴﻪِ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﹶﺃﻣﺎ ﺑ ﻌﺪ ،ﹶﻓِﺈ ﱠﻥ ﻫ ﹶﺬﺍ ﺍ ﹶ
ﺤﺴِـِﻨ ِﻬ ﻢ ﻭﻳﺘﺠـﺎ ﻭ ﺯ ﻋـ ﻦ ﻀ ﺮ ﻓِﻴ ِﻪ ﹶﺃ ﺣﺪﺍ ﹶﺃ ﻭ ﻳﻨ ﹶﻔ ﻊ ﻓِﻴ ِﻪ ﹶﺃ ﺣﺪﺍ ،ﹶﻓ ﹾﻠﻴ ﹾﻘﺒ ﹾﻞ ﻣِـ ﻦ ﻣ
ﻉ ﹶﺃ ﹾﻥ ﻳ
ﺤ ﻤ ٍﺪ ،ﻓﹶﺎ ﺳﺘﻄﹶﺎ ﻣ
ﺴﻴ ِﻬ ﻢ«.٩٧
ﻣ ِ
٦٨
ﷲ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝِ» :ﻟ ﹸﻜ ﱢﻞ ﹶﻗ ﺮ ٍﻥ ﻣِـ ﻦ ﹸﺃ ﻣﺘِـﻲ
ﺇﻧﻪ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﺳﺎِﺑﻘﹸﻮ ﹶﻥ« ٩٨ﻳﻜﻮﻧﻮﻥ ﻃﻠﻴﻌﺔ ﺍﳋﲑ ﻭﻣﻘﺪﻣﻲ ﻗﻮﻣﻬﻢ ﺇﱃ ﺍﳍﺪﻯ ﻭﺍﻟﺴﺒﻖ ،ﻓﺈﺫﺍ ﺷﺎﻉ ﺍﻷﻣﺮ ﻭﺍﺗﺴﻊ ﺗـﺮﻯ ﺃﻥ
ﻫﺆﻻﺀ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺧﻔﺎﺀ ﻭﻗﻠﺔ ،ﻭﻛﺄﻥ ﱂ ﻳﻜﻦ ﳍﻢ ﻣﻦ ﺍﳋﲑ ﺷﻴﺌﺎﹰ ،ﻓﻴﱪﺯ ﻟﻠﻨـﺎﺱ ﻏﲑﻫـﻢ ،ﻭﻳﺘﺼـﺪﺭ
ﺳﻮﺍﻫﻢ ،ﻭﻫﺆﻻﺀ ﺍﻟﻘﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺇﻥ ﺃﺧﻠﺼﻮﺍ ﻟﺮﻢ ﻭﻧﻈﺮﻭﺍ ﺇﱃ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﳍﻢ ﰲ ﺍﻵﺧـﺮﺓ ﻣـﻦ ﻭﻋـﻮﺩ
ﻳﻔﺮﺣﻮﻥ ﻟﺸﻴﻮﻉ ﺍﻷﻣﺮ ﻭﳛﻤﺪﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺻﺮﻑ ﻋﻨﻬﻢ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﻳﻨﻘﺺ ﻣﻦ ﺃﻋﻤﺎﳍﻢ ﺷـﻲﺀ
ﺑﺴﺒﺐ ﺍﻟﺘﻌﺠﻴﻞ ،ﻭﻛﺬﺍ ﻳﻔﺮﺣﻮﻥ ﺃﻥ ﺍﻟﻔﱳ ﺻﺮﻓﺖ ﻋﻨﻬﻢ ،ﻓﻬﻢ ﺫﺍﻗﻮﺍ ﻣﺮﺍﺭﺓ ﺍﻟﺒﺪﺍﻳﺔ ﻭﻋﺎﺷﻮﺍ ﻓﺘﻨﺔ ﺍﻟﻀـﺮﺍﺀ
ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻟﺪﻋﻮﺍﺕ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ،ﻓﺈﺫﺍ ﺍﺷﺘﺪ ﺍﻷﻣﺮ ﻭﺻﺎﺭ ﻟﻪ ﺍﻟﺼﺪﺍﺭﺓ ﺟﺎﺀﺕ ﻓﱳ ﺍﻟﻌﺎﺟﻠﺔ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻘﻴﺎﺩﺓ
ﻭﺍﻟﺼﻴﺖ ﻭﺍﻟﺴﻤﻌﺔ ،ﻭﻛﺬﺍ ﻓﱳ ﺍﻟﻼﺣﻘﲔ ﺍﻟﺬﻳﻦ ﺩﺧﻠﻮﺍ ﰲ ﺍﻷﻣﺮ ﻣﻊ ﻗﻠﺔ ﻋﻠﻢ ﳊﻘﻴﻘﺘﻪ ﻭﻟﻜﻨﻬﻢ ﺍﻟﺘﺤﻘـﻮﺍ
ﺑﺎﻟﻨﺎﺱ ﺍﺗﺒﺎﻋﹰﺎ ﻟﻠﺸﻴﻮﻉ ﻭﺍﻻﻧﺘﺸﺎﺭ ﻣﻦ ﺍﻷﻣﻮﺭ ،ﻭﻫﺬﻩ ﻓﱳ ﺍﻟﺴﺮﺍﺀ ﺍﻟﱵ ﺻﺮﻓﺖ ﻋﻨﻬﻢ ﻭﺍﻟﱵ ﺗﻜـﻮﻥ ﻋـﺎﺩﺓ
ﻟﻠﺪﻋﻮﺍﺕ ﺑﻌﺪ ﺍﻧﺘﺼﺎﺭﻫﺎ ﻭﺷﻴﻮﻋﻬﺎ.
ﺍﻷﻧﺼﺎﺭ ﻫﻢ ﻣﺎﺩﺓ ﺍﻹﺳﻼﻡ ﺍﻷﻭﱃ ﰲ ﲢﻘﻴﻖ ﺍﻧﺘﺼﺎﺭﻩ ،ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﻭﻗﻮﺩ ﺍﻟﺼﱪ ﺍﻷﻭﻝ ﻭﺍﳉﻬﺎﺩ
ﺍﻟﺜﺎﱐ ،ﻓﻘﺪﻣﻮﺍ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻐﺎﻟﻴﺔ ﻣﻦ ﻗﺎﺩﻢ ﺍﻟﻜﺒﺎﺭ ﻛﺴﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺍﻟﺬﻱ ﻗﹸﺘﻞ ﰲ ﺃﺣﺪ ،ﻭﺳﻌﺪ ﺑﻦ ﻣﻌـﺎﺫ
ﺍﻟﺬﻱ ﻗﺘﻞ ﰲ ﺍﳋﻨﺪﻕ ،ﻭﻗﺪﻣﻮﺍ ﺃﺻﻮﻝ ﺃﻣﻮﺍﳍﻢ ﺍﻟﱵ ﻳﻘﺘﺎﺗﻮﻥ ﺎ ﻫﻢ ﻭﺃﻫﻠﻬﻢ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﻭﺍﳊﺪﺍﺋﻖ ،ﻭﻗﻄﻌﻮﺍ
ﻛﻞ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﻳﺮﻛﻨﻮﻥ ﺇﻟﻴﻬﺎ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ،ﻓﺎﻟﻴﻬﻮﺩ ﺃﺣﻼﻓﻬﻢ ﺍﻧﻘﻠﺒﻮﺍ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻌـﺪﺍﻭﺓ ،ﻭﻗـﺮﻯ
ﺍﻟﻌﻼﻗﺎﺕ ﻣﻦ ﻣﻜﺔ ﻭﺍﻟﻄﺎﺋﻒ ﺻﺎﺭﺕ ﺣﺮﺑﺎﹰ ،ﻭﺃﻋﺮﺍﺏ ﺍﻟﺒﺎﺩﻳﺔ ﻣﻄﺎﻣﻌﻬﻢ ﰲ ﺃﺭﺿﻬﻢ ﻭﲦـﺎﺭﻫﻢ ﻭﺃﻫﻠـﻬﻢ،
ﻓﺬﺍﻗﻮﺍ ﲝﻖ ﻣﺮﺍﺭﺓ ﺍﻟﺒﺪﺍﻳﺔ ﺍﳊﺎﺭﻗﺔ ،ﻭﳌﺎ ﻛﺎﺩﺕ ﺍﻟﺜﻤﺮﺓ ﺃﻥ ﺗﻴﻨﻊ ﺭﺃﻭﺍ ﺯﻫﺮﺎ ﺗﺠﺘﻨﻰ ﳑﻦ ﻗـﺎﺗﻠﻮﻫﻢ ﻋﻠـﻰ
ﺍﻹﺳﻼﻡ ،ﻓﻔﻲ ﺣﻨﲔ ﻭﻗﺪ ﺟﺎﺀ ﺧﲑ ﻋﻈﻴﻢ ﻣﻦ ﻏﻨﺎﺋﻢ ﻏﻄﻔﺎﻥ ﻭﻫﻮﺯﺍﻥ ﻓﻤﺎ ﺭﺍﻋﻬﻢ ﺇﻻ ﺃﻥ ﺍﳌﺎﻝ ﻭﺍﻟﺰﻫـﺮﺓ
ﺍﳉﻤﻴﻠﺔ ﺗﻔﻴﺾ ﺑﻼ ﻋﺪ ﻭﻻ ﻛﻴﻞ ﻋﻠﻰ "ﺍﳌﺆﻟﻔﺔ ﻗﻠﻮﻢ" ،ﺃﻣﺎ ﻫﻢ ﻓﻼ ﺷﻲﺀ ،ﻭﻫﺎﺟﺖ ﻧﻔﻮﺳﻬﻢ ﺑﺎﻷﱂ ،ﻣﻊ
ﺧﻮﻑ ﻏﺸﻲ ﺍﻟﻘﻠﻮﺏ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﻭﺟﺪ ﻣﻜﺔ ﺑﻠﺪﻩ ﻭﺳﻴﻜﻮﻥ ﻓﻴﻬﺎ ﻣﺴﺘﺮﻩ ،ﻭﻣﻌـﲎ ﺫﻟـﻚ ﺃﻥ
ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﻣﺪﻳﻨﺘﻬﻢ ﺍﳊﺒﻴﺒﺔ ﺑﻼ ﺷﻲﺀ ،ﻭﻟﻦ ﳚﺪﻭﺍ ﻓﻴﻬﺎ ﺷﻴﺌﺎﹰ ،ﻓﻘﺪ ﺧﺮﺑﺖ ﻣﺰﺍﺭﻋﻬﻢ ﻭﲦﺎﺭﻫﻢ ﻻﻧﺸـﻐﺎﳍﻢ
ﺑﺎﳉﻬﺎﺩ ﻋﻨﻬﺎ ،ﻭﺣﻴﻨﻬﺎ ﻻ ﳝﻠﻜﻮﻥ ﺇﻻ ﺍﻟﺪﻣﻮﻉ ،ﻓﺠﺮﺕ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﳊﺰﻳﻨﺔ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻢ ﺑﺄﱂ ﻭﺍﺳﺘﺤﻴﺎﺀ
ﺩﻓﲔ ﺣﱴ ﻭﺻﻠﺖ ﺇﱃ ﺍﳊﺒﻴﺐ ،ﻓﺄﺭﺳﻞ ﳍﻢ ﺟﺎﻣﻌﺎﹰ ،ﺣﱴ ﺇﺫﺍ ﺟﺎﺅﻭﺍ ﻭﻗﻒ ﻳﻜﻠﻤﻬﻢ ،ﺑﻞ ﰲ ﺍﳊﻘﻴﻘـﺔ
ﻭﻗﻒ ﻳﻔﺠﺮ ﺑﺮﺍﻛﲔ ﺍﻹﳝﺎﻥ ،ﻭﻳﺮﺳﻞ ﺭﻳﺢ ﺍﳍﺪﻯ ،ﻭﻳﺸﻌﻞ ﻗﻨﺎﺩﻳﻞ ﺍﻟﻨﻮﺭ ،ﻓﺮﺣﻠﺖ ﺍﻟﻨﻔﻮﺱ ﻟﻠﺠﻨﺎﻥ ﻭﲰﺖ
ﻋﻠﻰ ﻛﻞ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ،ﻛﻴﻒ ﻻ ﻭﻫﻮ ﻛﻼﻡ ﺭﺟﻞ ﺃﺣﺒﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ،ﻭﻳﺸﻔﻖ ﻋﻠﻴﻬﻢ ﺃﻛﺜـﺮ
ﻣﻦ ﺷﻔﻘﺔ ﺃﻣﻬﺎﻢ ﻋﻠﻴﻬﻢ ،ﻭﺭﺣﻴﻢ ﻢ ﺃﻛﺜﺮ ﻣﻦ ﺭﲪﺘﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﺇﻧﻪ ﻛﻼﻡ ﺍﳊﺐ ﺍﻟﻌﻤﻴﻖ ﺍﻟـﺬﻱ
ﻳﺼﻞ ﺇﱃ ﺣﺸﺎﺷﺔ ﺍﻟﻘﻠﻮﺏ ،ﻭﺍﻟﻴﻘﲔ ﺍﻟﺒﺎﺭﺩ ﺍﻟﺬﻱ ﻳﻄﻔﺊ ﻧﲑﺍﻥ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﻌﺎﺟﻠﺔ ﻭﺍﻵﻻﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻓﻘﺪ
] ﺵ )ﻣﺘﻌﻄﻔﺎ ﻣﻠﺤﻔﺔ( ﻣﺮﺗﺪﻳﺎ ﺇﺯﺍﺭﺍ ﻛﺒﲑﺍ ﻛﺎﳌﻌﻄﻒ) .ﺑﻌﺼﺎﺑﺔ ﺩﲰﺔ( ﺑﻌﻤﺎﻣﺔ ﺗﻐﲑ ﻟﻮﺎ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺪﻫﻦ ﺃﻭ ﻫﻲ ﺳﻮﺩﺍﺀ ﻛﻠـﻮﻥ
ﺍﻟﺰﻳﺖ ﺍﻟﺪﺳﻢ) .ﻓﺜﺎﺑﻮﺍ( ﺍﺟﺘﻤﻌﻮﺍ) .ﻳﺘﺠﺎﻭﺯ( ﻳﻌﻒ) .ﻣﺴﻴﺌﻬﻢ( ﰲ ﻧﺴﺨﺔ )ﻣﺴﻴﻬﻢ([
- ٩٨ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ ) (٨ /١ﺣﺴﻦ
٦٩
ﻋ ﺪ ﻓﻀﺎﺋﻠﻬﻢ ﻋﻠﻰ ﺍﳋﲑ ،ﻭﺫﻛﹼﺮﻫﻢ ﺑﻔﻀﺎﺋﻞ ﺍﳋﲑ ﻋﻠﻴﻬﻢ ،ﰒ "ﺇﻥ ﺍﶈﻴﺎ ﳏﻴﺎﻫﻢ ﻭﺍﳌﻤـﺎﺕ ﳑـﺎﻢ" ﻭﻣـﺎ
ﺳﲑﺟﻌﻮﻥ ﺑﻪ ﺇﱃ ﺭﺣﺎﳍﻢ ﺧﲑ ﳑﺎ ﺳﲑﺟﻊ ﺑﻪ ﺍﻟﻨﺎﺱ ،ﺇﻢ ﺳﲑﺟﻌﻮﻥ ﺑﺮﺳﻮﻝ ﺍﷲ .
ﻫﻜﺬﺍ ﻫﻲ ﲰﺔ ﺍﻷﻭﺍﺋﻞ ﻣﻊ ﺩﻋﻮﺓ ﺍﳊﻖ ،ﻭﰲ ﻛﻞ ﻗﺮﻥ ،ﻭﻣﻊ ﻛﻞ ﺇﺣﻴﺎﺀ ﻭﲡﺪﻳﺪ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ،ﻓﺎﻟﻄﻠﻴﻌﺔ
ﺍﻷﻭﱃ ﺇﻣﺎ ﺇﱃ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻊ ﺍﻻﺑﺘﻼﺀ ،ﻭﻣﻦ ﺑﻘﻲ ﻳﺘﻮﺍﺭﻯ ﻋﻦ ﻣﻨﺎﺻﺐ ﺍﻟﺪﻧﻴﺎ ﻟﻜﺜﺮﺓ ﺍﻟﺰﺣﺎﻡ ﺑﻌﺪ ﺫﻟﻚ.
ﻣﻊ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﳉﺎﺭﻳﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺼﱪ ﻭﻳﺼﻤﺪ ﺇﻻ ﺃﻫﻞ ﺍﻟﻴﻘﲔ ﻋﻠﻰ ﺍﻵﺧﺮﺓ ،ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻋﻤﻠﻮﺍ ﻟﻮﺟﻪ
ﺍﷲ ،ﻭﱂ ﻳﺪﺧﻠﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺇﻻ ﻣﻦ ﺃﺟﻞ ﺍﳉﻨﺔ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻧﻌﻴﻤﻬﺎ ،ﻭﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﺩﺧﻦ ﺃﻭ
ﰲ ﻧﻴﺘﻪ ﻓﺴﺎﺩ ﻓﺴﻴﺴﺨﻂ ﻭﺳﻴﺼﺮﺥ ﻣﻦ ﻗﻠﺔ ﺍﻟﻮﻓﺎﺀ ﺣﻴﺚ ﱂ ﻳﻀﻌﻪ ﺍﻟﻨﺎﺱ ﻣﻮﺿﻌﻪ ،ﻭﺳـﻴﺘﻬﻢ ﺍﻟﻌـﺎﻣﻠﲔ
ﺑﺎﳓﺮﺍﻑ ﺍﻟﻄﺮﻳﻖ ﻭﺗﻐﻴﲑ ﺍﳌﺴﲑ ،ﻭﻣﺎ ﺩﺭﻯ ﺃﺎ ﺍﻟﺴﻨﻦ ،ﻫﺎ ﻫﻮ ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﻳﺮﻓﺾ ﺯﻣﺎﻧﹰﺎ ﺃﻥ ﻳﻘﺎﺗﻞ
ﲢﺖ ﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻭﻗﺪ ﺭﺃﻯ ﻣﺎ ﻳﻜﺮﻩ ،ﻭﻳﻨﻜﺮ ﻣﺎ ﻻ ﻳﻌﺮﻑ ،ﰒ ﻳﺘﺬﻛﺮ ﺃﻧﻪ ﺟﻬـﺎﺩ ﰲ
ﺳﺒﻴﻞ ﺍﷲ ،ﻓﻴﻌﺎﻭﺩ ﻧﻔﺴﻪ ﻭﳜﺮﺝ ﲢﺖ ﺇﻣﺮﺓ ﻳﺰﻳﺪ ﰲ ﻓﺘﺢ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻭﻳﺼـﻴﺐ ﻣﺒﺘﻐـﺎﻩ ﰲ ﺍﻟﺸـﻬﺎﺩﺓ،
ﻓﺎﳉﻨﺪﻱ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻻ ﻳﻀﺮﻩ ﻣﻦ ﻳﺘﺼﺪﺭ ،ﻷﻧﻪ ﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻤﻞ ﻣﻦ ﺃﺟـﻞ ﺍﳉﻨـﺔ ﻻ
ﻏﲑ.
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺻﻴﺔ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ،ﻭﺑﺎﻟﺴﺎﺑﻘﲔ ﰲ ﺍﳋـﲑ ﺣﻴـﺚ ﻳﻜﺜـﺮ
ﺍﻟﺰﺣﺎﻡ ،ﻭﺻﻴﺔ ﻢ ﻟﻸﻣﺮﺍﺀ ﻭﻟﻜﻞ ﻣﻦ ﺑﻴﺪﻩ ﺯﻫﺮﺓ ﺩﻧﻴﺎ ﺃﺻﺎﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺃﻥ ﻻ ﻳﻨﺴﻰ ﻫﺆﻻﺀ ،ﺑﻞ ﻳﻘﻴﻢ
ﳍﻢ ﻣﺎ ﳝﻴﺰﻫﻢ ﻋﻦ ﻏﲑﻫﻢ ،ﻓﻬﺆﻻﺀ ﻟﻴﺴﻮﺍ ﻛﻜﻞ ﺍﻟﻨﺎﺱ ،ﻓﻬﻢ ﺃﺗﻮﺍ ﻋﻨﺪ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻀﻌﻒ ،ﻓﺈﳝﺎﻢ ﻟﻪ ﺍﻟﺴﺒﻖ
ﲔ ) (١٣ﻭﹶﻗﻠِﻴ ﹲﻞ ﻣِـ ﻦ
ﻭﻟﻪ ﺍﻟﻔﻀﻞ ﻟﺬﺍ ﻳﺴﺘﺤﻘﻮﻥ ﻣﺎ ﳝﻴﺰﻭﻥ ﺑﻪ ،ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﺍﷲ ﺍﻟﺴﺎﺑﻘﲔ }ﹸﺛﱠﻠ ﹲﺔ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﻭِﻟ
ﺍﻟﹾﺂ ِﺧﺮِﻳ ﻦ )] {(١٤ﺍﻟﻮﺍﻗﻌﺔ [١٤ ،١٣ :ﻭﻫﺆﻻﺀ ﲞﻼﻑ ﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﳋﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴﻤﲔ ﻓﻘﺪ ﻗـﺎﻝ
ﲔ ) (٣٩ﻭﹸﺛﱠﻠ ﹲﺔ ِﻣ ﻦ ﺍﻟﹾﺂ ِﺧﺮِﻳ ﻦ )] {(٤٠ﺍﻟﻮﺍﻗﻌﺔ[٤٠ ،٣٩ :ﻓﺎﻟﺴﺎﺑﻘﻮﻥ ﺩﺍﺋﻤﹰﺎ ﰲ ﻗﻠـﺔ
ﻓﻴﻬﻢ} :ﹸﺛﱠﻠ ﹲﺔ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﻭِﻟ
ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ،ﻭﺍﻵﻳﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﰲ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺃﻫـﻞ ﺍﻟﺘﻔﺴـﲑ،
ﻓﺎﻟﺴﺎﺑﻘﻮﻥ ﻛﺜﲑ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻗﻠﻴﻞ ﻓﻴﻤﻦ ﺑﻌﺪﻫﻢ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﰲ ﺗﻔﺴﲑﻩ ﻓﺈﻥ ﺍﻵﻳـﺔ
ﺗﻔﻴﺪ ﻛﺬﻟﻚ ﰲ ﺑﻌﺾ ﻣﻌﺎﻧﻴﻬﺎ ﻗﻠﺔ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﻛﻞ ﻗﺮﻥ ﻛﺬﻟﻚ ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻓﻬﺬﻩ ﺍﻟﻘﻠﺔ ﳚﺐ ﻋﻠﻰ ﺍﻷﻣﺔ
ﻋﻤﻮﻣﹰﺎ ﻭﻋﻠﻰ ﺍﻷﻣﺮﺍﺀ ﺧﺼﻮﺻﹰﺎ ﺃﻥ ﻳﺮﺍﻋﻮﺍ ﻓﻀﻠﻬﻢ ﻓﻴﻘﺒﻠﻮﺍ ﻣﻨﻬﻢ ﺍﻟﻘﻠﻴﻞ ﺇﻥ ﺃﺣﺴﻨﻮﺍ ،ﺇﺫ ﻗﻠﻴﻠﻬﻢ ﻟﻴﺲ ﺑﻘﻠﻴﻞ
ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ:
ﻗﻠﻴﻠﻚ ﻻ ﻳﻘﺎﻝ ﻟﻪ ﻗﻠﻴﻞ ﻗﻠﻴﻞ ﻣﻨﻚ ﻳﻜﻔﻴﲏ ﻭﻟﻜﻦ
ﺿ ﻲ ﺍﻟﻠﱠـ ﻪ
ﻱ ﺭ ِ
ﳋ ﺪ ِﺭ
ﻭﰲ ﺍﳊﺪﻳﺚ ﰲ ﻓﻀﻞ ﺍﻟﺴﺎﺑﻘﲔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻷﺻﺤﺎﺏ ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍ ﹸ
ﺻﺤﺎﺑِﻲ ،ﹶﻓﹶﻠ ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹶﺃﻧ ﹶﻔ ﻖ ِﻣﹾﺜ ﹶﻞ ﹸﺃ ﺣﺪٍ ،ﹶﺫ ﻫﺒﺎ ﻣـﺎ ﺑﻠﹶـ ﹶﻎ ﻣـ ﺪ
ﺴﺒﻮﺍ ﹶﺃ
ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﹶﻻ ﺗ
ﹶﺃ ﺣ ِﺪ ِﻫﻢ ،ﻭ ﹶﻻ ﻧﺼِﻴ ﹶﻔ ﻪ« ،٩٩ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﻛﺜﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ ﺻﺎﺭﺕ ﰲ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺃﻛﺜﺮ ﻣـﻦ ﺍﻷﻭﻟـﲔ ﻭﻟﻜـﻦ
- ٩٩ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٣٢٤ - ٣٦٧٣(٤٧٢ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﲢـﺮﱘ
ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺭﻗﻢ ) .٢٥٤٠ﻣﺎ ﺑﻠﻎ ﻣﺪ ﺃﺣﺪﻫﻢ ﻭﻻ ﻧﺼﻴﻔﻪ( ﺍﳌﺮﺍﺩ ﺃﻥ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﺃﻧﻔﻘﻪ ﺃﺣﺪﻫﻢ ﺃﻛﺜﺮ ﺛﻮﺍﺑﺎ ﻣﻦ ﺍﻟﻜـﺜﲑ
٧٠
ﻫﻴﻬﺎﺕ ﺃﻥ ﻳﺒﻠﻎ ﻓﻀﻠﻬﺎ ﻣﺎ ﺑﻠﻎ ﺑﻪ ﺍﻷﻭﻟﻮﻥ ،ﻷﻥ ﺍﻷﻭﻟﲔ ﻫﻢ ﺃﺻﻞ ﺍﻷﻣﺮ ﻭﺃﻭﻟﻪ ﻭﻫﻢ ﺍﻟﺪﺍﻋﻮﻥ ﻟﻪ ،ﻭﺍﻟﺘﺎﺑﻊ
ﺗﺎﺑﻊ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻓﻤﺎ ﻫﻮ ﺇﻻ ﻓﺮﻉ ﻷﺻﻞ ﻭﻻ ِﺣ ﻖ ﳌﺘﻘﺪﻡ ،ﻓﻬﻞ ﻣﺎ ﺃﻧ ﹶﻔ ﹶﻘﺘﻪ ﺧﺪﳚﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﻣﻬﻤـﺎ
ﻼ ﰲ ﻇﺎﻫﺮﻩ ﻫﻮ ﺃﻗﻞ ﳑﺎ ﺃﻧﻔﻘﻪ ﺃﻱ ﻻﺣﻖ؟! ﻻ ﻭﺍﷲ ،ﻭﻫﻞ ﻣﺎ ﺃﻧﻔﻘﻪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﻤﺎ ﻛﺎﻥ ﻗﻠﻴ ﹰ
ﺃﻧﻔﻘﻪ ﻏﲑﻩ؟! ﻭﻫﻞ ﺍﳌﻌﺎﺩﻟﺔ ﺗﻜﻮﻥ ﺑﺎﻟﻌﺪﺩ ﺃﻡ ﺑﺎﻷﺛﺮ ﻭﺍﻟﺴﺒﻖ ﻭﺍﻟﺘﻘﺪﻡ؟! ﺍﻟﻠﻬﻢ ﺇﻥ ﺍﻷﻭﻟـﲔ ﺍﻟﺴـﺎﺑﻘﲔ ﻻ
ﻳﻌﺪﳍﻢ ﺃﺣﺪ ﰲ ﺍﻟﻔﻀﻞ ﻭﺍﻹﳝﺎﻥ ﻭﻫﺆﻻﺀ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺇﻥ ﺃﺳﺎﺅﻭﺍ -ﻭﻫﻲ ﺻﻔﺔ ﻻﺯﻣﺔ ﻟﻠﺒﺸﺮ ﻣﻬﻤـﺎ ﻛـﺎﻥ
ﲔ ﺍﻟﺘﻮﺍﺑﻮ ﹶﻥ« ١٠٠ﻓﺈﻥ ﺃﺳﺎﺅﻭﺍ ﰲ ﻏـﲑ
ﳋﻄﱠﺎِﺋ
ﺻﻼﺣﻬﻢ ﻭﻓﻀﻠﻬﻢ ﻟﻘﻮﻟﻪ » :ﹸﻛ ﱡﻞ ﺍﺑ ِﻦ ﺁ ﺩ ﻡ ﺧﻄﱠﺎ ٌﺀ ﻭ ﺧﻴ ﺮ ﺍ ﹶ
ﺍﳊﺪﻭﺩ ﻓﺤﺴﻨﺎﻢ ﻣﺎﺿﻴﺔ ﻋﻨﺪ ﺍﷲ ﻭﻛﺬﺍ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻋﻨﺪ ﺍﻟﺒﺸﺮ ،ﻓﻌﻠﻰ ﺍﻟﻨـﺎﺱ ﺃﻥ ﻳﺘﺠـﺎﻭﺯﻭﺍ
ﻭﻳﻌﻔﻮﺍ ﻭﻳﺼﻔﺤﻮﺍ ﻋﻦ ﺳﻴﺌﺎﻢ ،ﻓﻼ ﻳﻼﺣﻘﻮﻢ ﻛﻤﺎ ﻳﻼﺣﻘﻮﻥ ﻏﲑﻫﻢ ،ﻭﻻ ﻳﺜﺮﺑﻮﻥ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﻳﺜﺮﺑـﻮﻥ
ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺣﺬﹼﺭ ﻣﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ﻭﻭﻗﻌﺖ ﻓﻴﻪ ﺑﻨـﻮﺍ ﺇﺳـﺮﺍﺋﻴﻞ ﻓﻌـ ﻦ
ﺨﺰﻭ ِﻣﻴ ِﺔ ﺍﱠﻟﺘِﻲ ﺳ ﺮﹶﻗﺖ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻭ ﻣ ﻦ ﻳ ﹶﻜﱢﻠ ﻢ ﻓِﻴﻬـﺎ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ،ﹶﺃ ﱠﻥ ﹸﻗ ﺮﻳﺸﺎ ﹶﺃ ﻫ ﻤ ﻬ ﻢ ﺷﺎ ﹸﻥ ﺍ ﹶﳌ ﺮﹶﺃ ِﺓ ﺍﳌﹶ
ﺸ ﹶﺔ ﺭ ِ
ﻋﺎِﺋ
ﺐ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻜﱠﻠ ﻤ ﻪ ﹸﺃﺳﺎ ﻣﺔﹸ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺉ ﻋﹶﻠﻴ ِﻪ ِﺇﻟﱠﺎ ﺃﹸﺳﺎ ﻣ ﹸﺔ ﺑ ﻦ ﺯﻳﺪٍِ ،ﺣ ﺠﺘ ِﺮ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻭ ﻣ ﻦ ﻳ
ﻚ ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶـﺒﹶﻠ ﹸﻜﻢ، ﺸ ﹶﻔ ﻊ ﻓِﻲ ﺣ ﺪ ِﻣ ﻦ ﺣﺪﻭ ِﺩ ﺍﻟﱠﻠﻪِ ،ﹸﺛ ﻢ ﻗﹶﺎ ﻡ ﻓﹶﺎ ﺧﺘ ﹶﻄﺐ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝِ :ﺇﻧﻤﺎ ﹶﺃ ﻫﹶﻠ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ":ﹶﺃﺗ
ﳊﺪ ،ﻭﺍﻳ ﻢ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻮ ﹶﺃ ﱠﻥﻒ ﹶﺃﻗﹶﺎﻣﻮﺍ ﻋﹶﻠﻴِ ﻪ ﺍ ﹶ
ﻀﻌِﻴ ﻕ ﻓِﻴ ِﻬ ﻢ ﺍﻟ
ﻒ ﺗ ﺮﻛﹸﻮﻩ ،ﻭِﺇﺫﹶﺍ ﺳ ﺮ ﺸﺮِﻳ ﻕ ﻓِﻴ ِﻬ ﻢ ﺍﻟ
ﹶﺃﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ِﺇﺫﹶﺍ ﺳ ﺮ
ﺖ ﻳ ﺪﻫﺎ " ،١٠١ﻓﻬﺬﺍ ﻳﻔﺘﺮﻕ ﰲ ﺃﻣﺮﻳﻦ :ﺃﻥ ﺍﳌﻨﻜﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫـﻮ
ﺖ ﹶﻟ ﹶﻘ ﹶﻄ ﻌ
ﺤ ﻤ ٍﺪ ﺳ ﺮﹶﻗ
ﺖ ﻣ
ﻓﹶﺎ ِﻃ ﻤ ﹶﺔ ِﺑﻨ
ﺇﺳﻘﺎﻁ ﺍﳊﺪﻭﺩ ﻭﻫﻲ ﺣﻖ ﺍﷲ ﻻ ﺗﺴﻘﻂ ﻋﻦ ﺃﺣﺪ ،ﻭﻟﻮ ﺳﻘﻄﺖ ﺍﳊﺪﻭﺩ ﻟﺴﻘﻄﺖ ﻋﻦ ﻣﺴﻄﺢ ﺑﻦ ﺃﺛﺎﺛـﺔ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﺎﺩﺛﺔ ﺍﻹﻓﻚ ﻭﻫﻮ ﺍﻟﺒﺪﺭﻱ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ) :ﻟﻌ ﹼﻞ ﺍﷲ ﺍﻃﹼﻠﻊ ﻋﻠﻰ ﺃﻫﻞ
ﺑﺪﺭ ﻓﻘﺎﻝ ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺷﺌﺘﻢ ﻓﻘﺪ ﻏﻔﺮﺕ ﻟﻜﻢ( ،ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﻣﻌﻴﺎﺭ ﺍﻟﺘﻔﻀﻴﻞ ﻋﻨﺪ ﺍﳌﻐﻀﻮﺏ ﻋﻠـﻴﻬﻢ ﻫـﻮ
ﺍﻟﺸﺮﻑ ﻭﺍﻟﻔﻘﺮ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﻀﻌﻒ ،ﻭﻫﺬﺍ ﺷﺮ ﻭﺳﺒﻴﻞ ﺷﺮﺍﺀ ﺍﻟﺬﻣﻢ ﻭﺿﻴﺎﻉ ﺍﳊﻘﻮﻕ.
ﻓﻴﺎ ﺃﻫﻞ ﺍﳉﻬﺎﺩ ،ﻭﻳﺎ ﺃﻫﻞ ﺍﳋﲑ ﻭﺍﻟﻔﻀﻞ ﺍﺣﻔﻈﻮﺍ ﻷﻫﻞ ﺍﻟﻔﻀﻞ ﻓﻀﻠﻬﻢ ،ﻓﺎﺣﻔﻈﻮﺍ ﻟﻠﺴـﺎﺑﻘﲔ ﺳـﺒﻘﻬﻢ،
ﻭﻟﻸﻧﺼﺎﺭ ﺍﻧﺘﺼﺎﺭﻫﻢ ﻭﻷﻫﻞ ﺍﻟﺒﻴﺖ ﻗﺮﺍﺑﺘﻬﻢ ﻣﻦ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ،ﻭﻷﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻤﻬـﻢ ،ﻭﺃﻧﺰﻟـﻮﺍ
ﺍﻟﺬﻱ ﻳﻨﻔﻘﻪ ﻏﲑﻫﻢ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺇﻧﻔﺎﻗﻬﻢ ﻛﺎﻥ ﻣﻊ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﻟﻀﻴﻖ ﺣﺎﳍﻢ ﻭﻷﻧﻪ ﻛﺎﻥ ﰲ ﻧﺼﺮﺗﻪ -ﻭﲪﺎﻳﺘﻪ ﻏﺎﻟﺒﺎ ﻭﻣﺜﻞ ﺇﻧﻔـﺎﻗﻬﻢ ﰲ
ﻣﺰﻳﺪ ﺍﻟﻔﻀﻞ ﻭﻛﺜﲑ ﺍﻷﺟﺮ ﺑﺎﻗﻲ ﺃﻋﻤﺎﳍﻢ ﻣﻦ ﺟﻬﺎﺩ ﻭﻏﲑﻩ ﻷﻢ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺷﻖ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﺍﳍﺪﺍﻳﺔ ﻭﺍﳋﲑ ﻓﻜﺎﻥ ﳍﻢ ﻓﻀﻞ ﺍﻟﺴﺒﻖ
ﺍﻟﺬﻱ ﻻ ﻳﺪﺍﻳﻨﻪ ﻓﻀﻞ ﺇﱃ ﺟﺎﻧﺐ ﺷﺮﻑ ﺻﺤﺒﺘﻬﻢ ﺭﺳﻮﻝ ﺍﷲ -ﻭﺑﺬﳍﻢ ﻧﻔﻮﺳﻬﻢ ﻭﺃﺭﻭﺍﺣﻬﻢ ﺭﺧﻴﺼﺔ ﺩﻓﺎﻋﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ -ﻭﻧﺼﺮﻩ ﻟﺪﻳﻨﻪ.
ﻭﺍﻟﻨﺼﻴﻒ ﻫﻮ ﺍﻟﻨﺼﻒ[
- ١٠٠ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) (٢٤٩٩) (٦٥٩ /٤ﺣﺴﻦ
- ١٠١ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٢٣٦ - ٣٤٧٥(٤٤٤ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳊﺪﻭﺩ ﺑﺎﺏ ﻗﻄﻊ ﺍﻟﺴـﺎﺭﻕ
ﺍﻟﺸﺮﻳﻒ ﻭﻏﲑﻩ ﺭﻗﻢ ) .١٦٨٨ﺃﳘﻬﻢ( ﺃﺣﺰﻢ ﻭﺃﺛﺎﺭ ﺍﻫﺘﻤﺎﻣﻬﻢ) .ﺷﺄﻥ ( ..ﺣﺎﳍﺎ ﻭﺃﻣﺮﻫﺎ) .ﺍﳌﺨﺰﻭﻣﻴﺔ( ﻧﺴﺒﺔ ﺇﱃ ﺑﲏ ﳐﺰﻭﻡ ﻭﺍﲰﻬﺎ ﻓﺎﻃﻤﺔ
ﺑﻨﺖ ﺍﻷﺳﻮﺩ ﻭﻛﺎﻧﺖ ﺳﺮﻗﺖ ﺣﻠﻴﺎ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ) .ﺣﺐ( ﳏﺒﻮﺏ) .ﺃﺗﺸﻔﻊ ﰲ ﺣﺪ( ﺗﺘﻮﺳﻞ ﺃﻥ ﻻ ﻳﻘﺎﻡ ﺣﺪ ﻓﺮﺿﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﳊﺪ ﻋﻘﻮﺑﺔ
ﻣﻘﺪﺭﺓ ﻣﻦ ﺍﳌﺸﺮﻉ) .ﺍﻟﺸﺮﻳﻒ( ﺍﻟﺬﻱ ﻟﻪ ﺷﺄﻥ ﰲ ﻗﻮﻣﻪ ﺑﺴﺒﺐ ﻣﺎﻝ ﺃﻭ ﻧﺴﺐ ﺃﻭ ﻋﺸﲑﺓ) .ﺍﻟﻀﻌﻴﻒ( ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻋﺸـﲑﺓ ﺃﻭ ﻭﺟﺎﻫـﺔ ﰲ
ﻗﻮﻣﻪ) .ﻭﺍﱘ ﺍﷲ( ﻟﻔﻆ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺴﻢ ﺃﺻﻠﻬﺎ ﻭﺃﳝﻦ ﺍﷲ ﻓﺤﺬﻓﺖ ﺍﻟﻨﻮﻥ ﲣﻔﻴﻔﺎ ﻭﻗﺪ ﺗﻘﻄﻊ ﺍﳍﻤﺰﺓ ﻭﻗﺪ ﺗﻮﺻﻞ[
٧١
ﺍﻟﻨﺎﺱ ﻣﻨﺎﺯﳍﻢ ،ﻓﺨﻴﺎﺭ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻫﻢ ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺇﺫﺍ ﻓﻘﻬﻮﺍ ،ﻭﺃﺷﺪ ﺍﻟﻨﺎﺱ ﳏﺒﺔ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﻫﻢ
ﺃﺷﺪﻫﻢ ﻋﺪﺍﻭﺓ ﻟﻪ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﻣﻌﻨﺎﻩ.
ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺣﺐ ﺍﻷﻧﺼﺎﺭ ﻣﻦ ﺃﻫﻞ ﻣﺪﻳﻨﺔ ﺍﳊﺒﻴﺐ ﻭﺍﺣﺸﺮﱐ ﻣﻊ ﻟﻮﺍﺋﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ ﺍﳌﺮﻳﺾ ﻗﺪ ﳜﺮﺝ ﻟﻠﺤﺎﺟﺔ.
* ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﺘﺤﺎﻑ ﺍﳌﺮﻳﺾ ﺃﺻﻮﻥ ﻟﻪ ،ﻭﺍﻟﺪﲰﺎﺀ ﻫﻲ ﺍﻟﺴﻮﺩﺍﺀ.
* ﻭﻓﻴﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻓﻀﻴﻠﺔ ﺍﻷﻧﺼﺎﺭ ﻭﺗﺸﺒﻴﻬﻬﻢ ﺑﺎﳌﻠﺢ ﻷﻧﻪ ﻳﻄﻴﺐ ﻛﻞ ﻃﻌﺎﻡ.
* ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﻣﻔﻬﻮﻣﺔ ﺇﱃ ﺃﻥ ﺍﻷﻧﺼﺎﺭ ﻟﻴﺲ ﳍﻢ ﰲ ﺍﻷﻣﺮ ﺷـﻲﺀ؛ ﻷﻥ ﺍﻟـﻨﱯ - -ﺃﻭﺻـﻰ ـﻢ
ﺍﳌﻬﺎﺟﺮﻳﻦ ،ﻭﻗﺎﻝ) :ﻣﻦ ﺗﻮﱃ ﻣﻨﻜﻢ ﺷﻴﺌﹰﺎ ﻓﻠﻴﻘﺒﻞ ﻣﻦ ﳏﺴﻨﻬﻢ( ﻭﱂ ﻳﻮﺹ ﺇﻟﻴﻬﻢ.
* ﻭﻓﻴﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻟﻄﻒ ﻢ ﰲ ﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻷﻣﺮ ﺬﺍ ﻟﻄﻔﹰﺎ .ﺧﺮﺝ ﺃﺣﺴﻦ ﳐﺮﺝ ﲝﻴﺚ
ﻓﻬﻤﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻨﻪ ﰲ ﺗﺄﻛﻴﺪ ﺍﳊﻔﻆ ﳍﻢ؛ ﻭﻷﻧﻪ ﻳﻘﻄﻊ ﺍﻟﺘﺠﺎﺫﺏ ﰲ ﺍﻷﻣـﺮ ﺑﻌـﺪﻩ ﻣـﻦ ﺍﳌﻬـﺎﺟﺮﻳﻦ
ﻭﺍﻷﻧﺼﺎﺭ.
* ﻭﻗﻮﻟﻪ) :ﻳﻘﻠﻮﻥ ﻭﻳﻜﺜﺮ ﺍﻟﻨﺎﺱ( ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﺑﻪ ﰲ ﺍﻟﻌﺪﺩ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃـﻢ
ﻳﻠﻮﻥ ﺷﻴﺌﹰﺎ.
ﻭﻓﻴﻪ ﻭﺻﻴﺔ ﺍﻟﻨﱯ - -ﺑﺎﻷﻧﺼﺎﺭ ﺑﺎﻟﻌﻔﻮ ﻋﻦ ﻣﺴﻴﺌﻬﻢ ،ﻭﻣﻜﺎﻓﺄﺓ ﳏﺴﻨﻬﻢ.ﻭﺇﺧﺒﺎﺭﻩ - -ﻋﻦ ﻗﻠـﺔ
١٠٢
ﺍﻷﻧﺼﺎﺭ ،ﻭﻫﺬﺍ ﻣﻦ ﻣﻌﺠﺰﺍﺗﻪ ﺍﻟﻈﺎﻫﺮﺓ.ﻭﺃﻧﻪ ﻳﺴﻦ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳌﻘﺪﻣﺔ ﻭﻣﻮﺿﻮﻉ ﺍﳋﻄﺔ ﺑﻘﻮﻝ :ﺃﻣﺎ ﺑﻌﺪ،
ـــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ :ﻫﻞ ﺗﻨﺼﺮﻭﻥ ﻭﺗﺮﺯﻗﻮﻥ ﺇﻻ ﺑﻀﻌﻔﺎﺋﻜﻢ
ﻀﻠﹰﺎ ﻋﻠﹶﻰ ﻣ ﻦ ﺩﻭﻧﻪ ،ﹶﻓﻘﹶـﺎ ﹶﻝ ﺍﻟﻨﺒِـ ﻲ :
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃ ﱠﻥ ﹶﻟ ﻪ ﹶﻓ
ﺐ ﺑ ِﻦ ﺳ ﻌﺪٍ ،ﻗﹶﺎ ﹶﻝ :ﺭﺃﹶﻯ ﺳ ﻌ ﺪ ﺭ ِ
ﺼ ﻌ ِ
ﻋ ﻦ ﻣ
ﻀ ﻌﻔﹶﺎِﺋ ﹸﻜ ﻢ«.١٠٣
ﺼﺮﻭ ﹶﻥ ﻭﺗ ﺮ ﺯﻗﹸﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﺑ
»ﻫ ﹾﻞ ﺗﻨ
ﺍﻷﻣﺔ ﺗﺮﺍﻋﻲ ﺃﺑﻨﺎﺀﻫﺎ ﻛﺄﺑﻨﺎﺀ ﺍﻷﻡ ﺍﳊﻨﻮﻥ ﺗﺮﻋﺎﻫﻢ ﺃﻣﻬﻢ ﲝﺴﺐ ﺣﺎﺟﺘﻬﻢ ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻋﺮﺍﰊ ﻭﻗﺪ ﺳـﺌﻞ:
ﻣﻦ ﺃﺣﺐ ﺃﺑﻨﺎﺋﻚ ﺇﻟﻴﻚ؟ ﻓﻘﺎﻝ" :ﺍﻟﺼﻐﲑ ﺣﱴ ﻳﻜﱪ ،ﻭﺍﳌﺮﻳﺾ ﺣﱴ ﻳﱪﺃ ،ﻭﺍﻟﻐﺎﺋﺐ ﺣﱴ ﻳﻌﻮﺩ" ،ﻓﺎﻟﺮﻋﺎﻳـﺔ
ﻭﺍﳊﺐ ﻭﺍﻟﻌﻄﻒ ﻻ ﻳﻜﻮﻥ ﲝﺴﺐ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻘﻮﺓ ﺑﻞ ﻗﺎﻋﺪﺗﻪ ﺍﻟﺼﺤﻴﺤﺔ ﲝﺴﺐ ﺍﳊﺎﺟـﺔ ﻭﺍﻟﻀـﻌﻒ،
ﻭﻗﺎﻧﻮﻥ ﺍﳊﺐ ﻫﺬﺍ ﻫﻮ ﻗﺎﻧﻮﻥ ﺩﻭﺍﻡ ﺍﳊﻴﺎﺓ ﻭﺳﺮﻫﺎ ﺍﻟﺒﺎﻃﻦ ،ﻓﺎﻟﻘﻮﻱ ﺣﺎﻟﻪ ﺣﺎﻝ ﺿﺎﻟﺔ ﺍﻹﺑﻞ ﻓ ﻌ ﻦ ﺯﻳ ِﺪ ﺑـ ِﻦ
ﻑ
ﺴﹶﺄﹶﻟ ﻪ ﻋ ﻦ ﺍﻟﱡﻠ ﹶﻘ ﹶﻄﺔِ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﺍﻋـ ِﺮ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ :ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓ
ﳉ ﻬِﻨ ﻲ ﺭ ِ
ﺧﺎِﻟ ٍﺪ ﺍ ﹸ
٧٢
ﻚ ِﺑﻬﺎ« ﻗﹶﺎ ﹶﻝ :ﹶﻓﻀﺎﱠﻟ ﹸﺔ ﺍﻟ ﻐﻨﻢِ؟ ﻗﹶﺎ ﹶﻝِ » :ﻫ ﻲﺻﻬﺎ ﻭ ِﻭﻛﹶﺎ َﺀﻫﺎ ،ﹸﺛ ﻢ ﻋ ﺮ ﹾﻓﻬﺎ ﺳﻨﺔﹰ ،ﹶﻓِﺈ ﹾﻥ ﺟﺎ َﺀ ﺻﺎ ِﺣﺒﻬﺎ ﻭِﺇﻟﱠﺎ ﹶﻓﺸﺎﻧ ِﻋﻔﹶﺎ
ﻚ ﻭﹶﻟﻬﺎ ،ﻣ ﻌﻬﺎ ِﺳﻘﹶﺎ ﺅﻫﺎ ﻭ ِﺣﺬﹶﺍ ﺅﻫﺎ ،ﺗ ِﺮ ﺩ ﺍﳌﹶـﺎ َﺀ
ﺐ«،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻀﺎﱠﻟ ﹸﺔ ﺍ ِﻹِﺑﻞِ؟ ﻗﹶﺎ ﹶﻝ» :ﻣﺎ ﹶﻟ ﻚ ﹶﺃ ﻭ ﻟِﻠ ﱢﺬﹾﺋ ِ
ﻚ ﹶﺃ ﻭ ِﻟﹶﺄﺧِﻴ
ﹶﻟ
١٠٤
ﺠ ﺮ ﺣﺘﻰ ﻳ ﹾﻠﻘﹶﺎﻫﺎ ﺭﺑﻬﺎ«
ﺸ
ﻭﺗﺎ ﹸﻛ ﹸﻞ ﺍﻟ
ﻓﺎﻟﻘﻮﻱ ﻳﻮﻛﻞ ﺇﱃ ﻗﻮﺗﻪ ،ﻟﻜﻦ ﺍﻟﻌﱪﺓ ﻭﺍﻹﺣﺴﺎﻥ ﺇﳕﺎ ﻳﻜﻮﻥ ﻟﻠﻤﺤﺘﺎﺝ ﺍﻟﻀﻌﻴﻒ ،ﻳﺮﺍﻋﻰ ﲝﺴﺐ ﺣﺎﺟﺘﻪ،
ﻭﻗﺪ ﻧﺸﺄﺕ ﳎﺘﻤﻌﺎﺕ ﻭﲡﻤﻌﺎﺕ ﺑﺸﺮﻳﺔ ﻻ ﺗﻘﻴﻢ ﺇﻻ ﻟﻨﻮﻉ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﻷﳘﻴﺔ ﻭﺍﻻﻋﺘﺒﺎﺭ ،ﻭﺗﻨﺒﺬ ﻣـﺎ
ﻋﺪﺍﻫﻢ ﳑﻦ ﻻ ﳝﻠﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻭﻫﺬﻩ ﺍﻟﺘﺠﻤﻌﺎﺕ ﻭﺇﻥ ﺑﺪﺕ ﺳﻠﻴﻤﺔ ﰲ ﺑﺪﺍﻳﺔ ﺍﻷﻣـﺮ ﺇﻻ ﺃﻥ ﻋﻮﺍﻣـﻞ
ﺍﻟﻀﻌﻒ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺴﺎﺭﻉ ﺇﻟﻴﻬﺎ ،ﻷﻥ ﺍﳊﻴﺎﺓ ﻻ ﺗﻘﻮﻡ ﻋﻠﻰ ﻧﻮﻉ ﻭﺍﺣﺪ ﻣﻬﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﻗﻮﻳﺎﹰ ،ﻓﺎﻻﺳﺘﻘﻼﻝ
ﻣﻬﻠﻜﺔ ﻛﺎﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻧﻮﻉ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ،ﻓﺈﻧﻪ ﻣﻬﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ ﻣﻐﺬﻳﹰﺎ ﻣﻠﻴﺌﹰﺎ ﺑﺎﻟﻔﻮﺍﺋﺪ ﺇﻻ ﺃﻥ
ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻴﻪ ﻳﻮﻫﻲ ﺍﻟﺒﺪﻥ ﻭﻳﻀﻌﻒ ﺻﺎﺣﺒﻪ ﻭﻳﻮﺭﺩﻩ ﺍﳌﻮﺕ ﻭﺍﳍﻠﻜﺔ ،ﻓﺎﳊﻴﺎﺓ ﻻ ﺗﺴﺘﻘﻴﻢ ﺑﻌﻠﻢ ﺑﻼ ﻗـﻮﺓ،
ﻭﻻ ﺑﻘﻮﺓ ﺩﻭﻥ ﺭﲪﺔ ،ﻭﻻ ﺑﺮﲪﺔ ﺩﻭﻥ ﻣﺴﺆﻭﻟﻴﺔ ،ﻭﻻ ﲟﺴﺆﻭﻟﻴﺔ ﺩﻭﻥ ﻣﺸﻮﺭﺓ ،ﻭﻫﻜﺬﺍ ﺳﺒﻴﻞ ﺍﳊﻴﺎﺓ ،ﻭﻋﺎﱂ
ﺍﻟﻐﻴﺐ ﻟﻴﺲ ﻏﺎﺋﺒﹰﺎ ﰲ ﺗﺄﺛﲑﻩ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒﹰﺎ ﺑﺼﻮﺭﺗﻪ ﻋﻦ ﺍﻷﻋﲔ ﻓﻴﻬﺎ ،ﻓﺤﺮﻛﺔ ﺍﻟﻐﻴـﺐ
ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻹﺧﺒﺎﺕ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ ﳍﺎ ﺣﻘﺎﺋﻖ ﻭﺍﻗﻌﻴﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻣﻦ ﻳﻌﻴﺶ ﻋﻠﻴﻬﺎ ﻣﻦ ﺇﻧﺲ
ﻭﺟﻦ ﻭﺣﻴﻮﺍﻥ ﻭﻧﺒﺎﺕ ،ﻓﺎﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﺎﺑﺎﺎ ﻓﻘﻂ ﻣﻦ ﻣﺎﺩﻳـﺎﺕ ﻭﳏﺴﻮﺳـﺎﺕ
ﺐ ﺍﷲ ﻭﺑﻐﻀﻪ ﻭﻟﺬﻟﻚ ﺟﻌﻞ ﺍﷲ ﻣﻦ ﺍﻧﺘﻘﺎﻣﻪ ﻷﻋﺪﺍﺋﻪ ﺃﻥ ﻳﺄﺧـﺬﻫﻢ ﺳﻴﺼﺎﺩﻣﻮﻥ ﺑﺎﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﲝ
"ﺑﻐﺘﺔ" ،ﺃﻱ ﺩﻭﻥ ﻭﺟﻮﺩ ﻣﻘﺪﻣﺎﺕ ﺗﻨﺬﺭﻫﻢ ﻟﻠﺘﻐﻴﲑ ﻭﺍﻟﺘﺤﻀﲑ ﳍﺎ ﻭﺍﻟﺪﺍﺭﺳﻮﻥ ﻟﻠﺴﻨﻦ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺧﺎﺻـﺔ
ﻳﻌﻠﻨﻮﻥ ﻛﺜﲑﹰﺍ ﺃﻥ ﻋﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻉ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﻟﻴﺴﺖ ﻣﻄﻠﻘﺔ ﺇﺫ ﻛﺜﲑﹰﺍ ﻣﺎ ﲢﺼﻞ ﻫﺒـﺎﺕ ﻣﻔﺎﺟﺌـﺔ
ﺗﺼﺪﻡ ﺍﻟﺪﺍﺭﺳﲔ ﻭﺍﳌﺮﺍﻗﺒﲔ ،ﻭﻫﻮ ﲢﻘﻴﻖ ﳍﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﺍﻹﳍﻲ ﺑﺎﻟﺒﻐﺘﺔ ،ﻭﺃﻣﺎ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻜﻮﻧﻴﺔ ﻣﻦ ﺍﻟـﺰﻻﺯﻝ
ﻭﺍﻟﱪﺍﻛﲔ ﻭﺍﻷﻋﺎﺻﲑ ﻓﺄﻣﺮﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﺷﻬﺮ ﻣﻦ ﻏﲑﻫﺎ ،ﻭﻫﻲ ﲝﻖ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﳌﻦ ﺃﺭﺍﺩ ﺍﻟﺒﺼﲑﺓ ﻣﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ » :ﹶﻻ ﻋ ﺪﻭﻯ ﻭ ﹶﻻ ﺻـ ﹶﻔ ﺮ ﻭ ﹶﻻ ﻫﺎﻣـ ﹶﺔ« ﺟﺎﺀ ﻋﻦ ﺃﰊ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺏ
ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ﻋﺮﺍِﺑ ﻲ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﹶﻓﻤﺎ ﺑﺎ ﹸﻝ ِﺇِﺑﻠِﻲ ،ﺗﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍﻟ ﺮ ﻣ ِﻞ ﹶﻛﹶﺄﻧﻬﺎ ﺍﻟ ﱢﻈﺒﺎﺀُ ،ﹶﻓﻴـﺎﺗِﻲ ﺍﻟـﺒ ِﻌ ﲑ ﺍ َﻷﺟـ ﺮ
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ﺠ ِﺮﺑﻬﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ» :ﹶﻓ ﻤ ﻦ ﹶﺃ ﻋﺪﻯ ﺍ َﻷ ﻭﻝﹶ؟«
ﹶﻓﻴ ﺪ ﺧ ﹸﻞ ﺑﻴﻨﻬﺎ ﹶﻓﻴ
- ١٠٤ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٩١٨ - ٢٣٧٢(٣٢٣ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟﻠﻘﻄﺔ ﺭﻗﻢ ١٧٢٢
)ﺗﺮﺩ ﺍﳌﺎﺀ( ﺗﺄﰐ ﻣﻨﺎﺑﻊ ﺍﳌﺎﺀ ﻭﺗﺸﺮﺏ) .ﻳﻠﻘﺎﻫﺎ ﺭﺎ( ﳚﺪﻫﺎ ﺻﺎﺣﺒﻬﺎ[
- ١٠٥ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٦٦٤ - ٥٧١٧(٦١٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺴﻼﻡ ﺑﺎﺏ ﻻ ﻋـﺪﻭﻯ ﻭﻻ
ﻃﲑﺓ ﻭﻻ ﻫﺎﻣﺔ ﻭﻻ ﺻﻔﺮ ..ﺭﻗﻢ ) ٢٢٢٠ﺍﻟﺮﻣﻞ( ﻫﻮ ﺍﻟﺘﺮﺍﺏ ﻭﻓﺘﺎﺕ ﺍﻟﺼﺨﺮ ﻭﻟﻌﻞ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﻟﱪﻳﺔ ﻭﺍﻟﺼﺤﺮﺍﺀ )ﻛﺄﺎ ﺍﻟﻈﺒﺎﺀ( ﰲ ﺍﻟﻨﺸـﺎﻁ
ﻭﺍﻟﻘﻮﺓ ﲨﻊ ﻇﱯ ﻭﻫﻮ ﺍﻟﻐﺰﺍﻝ) .ﺍﻷﺟﺮﺏ( ﺍﳌﺼﺎﺏ ﺑﺎﳉﺮﺏ[
ﺤﺮﺏ ِﺑﻬﺎ ،ﻭﻫـﺬﹶﺍ ﻣِـ ﻦ ﻉ ﺍﹾﻟ ﻱ ﻳﻜﹸﻮﻥ ﺳﺒﺒﺎ ِﻟ ﻮﻗﹸﻮ ِ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻗﻮﻟﻪ ) :ﻓﻴﺠﺮﺎ ( ﻭ ﻫ ﻮ ِﺑﻨﺎﺀ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﻌﺘ ِﻘﺪﻭ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺪﻭﻯ،ﹶﺃ
ﺸﺒﻬﺔ ﺭ ﺩ ﻋﹶﻠﻴ ِﻪ
ﻚ ﻭﹶﺃﺑ ﹶﻄﹶﻠﻪ،ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﻭ ﺭ ﺩ ﺍﹾﻟﹶﺄ ﻋﺮﺍِﺑ ﻲ ﺍﻟ
ﺿﻬ ﻢ ﹶﻓﻨﻔﹶﻰ ﺍﻟﺸﺎﺭِﻉ ﹶﺫِﻟ ﺻﺤﺎﺀ ﹶﺃ ﻣ ﺮ ﺠﻬﺎﻝ،ﻛﹶﺎﻧﻮﺍ ﻳ ﻌﺘ ِﻘ ﺪﻭ ﹶﻥ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺮِﻳﺾ ِﺇﺫﹶﺍ ﺩ ﺧ ﹶﻞ ﻓِﻲ ﺍﹾﻟﹶﺄ ِ
ﹶﺃ ﻭﻫﺎﻡ ﺍﹾﻟ
ﺠﺮﺏ ِﻟﱠﻠﺬِﻱ ﹶﺃ ﻋﺪﻯ ِﺑ ﺰ ﻋ ِﻤ ِﻬ ﻢ ﺍﻟﻨِﺒ ﻲ ِ - -ﺑ ﹶﻘ ﻮِﻟ ِﻪ " :ﹶﻓ ﻤ ﻦ ﹶﺃ ﻋﺪﻯ ﺍﹾﻟﹶﺄﻭﻝ " ؟ ﻭ ﻫ ﻮ ﺟﻮﺍﺏ ﻓِﻲ ﻏﹶﺎﻳﺔ ﺍﹾﻟﺒﻠﹶﺎ ﹶﻏﺔ ﻭﺍﻟ ﺮﺷﺎﻗﹶﺔ .ﻭﺣﺎﺻِﻠﻪ ِﻣ ﻦ ﹶﺃﻳ ﻦ ﺍﹾﻟ
ﺖﺐ ِﺑﹶﺄ ﱠﻥ ﺍﱠﻟﺬِﻱ ﹶﻓ ﻌﹶﻠ ﻪ ﻓِﻲ ﺍﹾﻟﹶﺄﻭﻝ ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﹶﻓ ﻌﹶﻠ ﻪ ﻓِﻲ ﺍﻟﺜﱠﺎِﻧﻲ ﹶﺛﺒـ ﺼ ﺢ ِﺑﻪِ،ﹶﻓِﺈ ﹾﻥ ﹸﺃﺟِﻴ ﺴ ﹾﻠﺴﻞ ﹶﺃ ﻭ ﺳﺒﺐ ﺁﺧﺮ ﹶﻓ ﹾﻠﻴ ﹾﻔ ِ
ﺐ ِﻣ ﻦ ﺑﻌِﲑ ﺁﺧﺮ ﹶﻟ ِﺰ ﻡ ﺍﻟﺘ ؟ ﹶﻓِﺈ ﹾﻥ ﹸﺃﺟِﻴ
٧٣
ﻭﺍﻟﻘﺼﺪ ﺃﻥ ﻋﺎﱂ ﺍﻟﺒﺎﻃﻦ ﻭﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺣﻀﻮﺭﳘﺎ ﺑﺎﻟﺘﺄﺛﲑ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻴﻦ ﻭﻭﺍﺿﺢ ﻷﻭﱄ ﺍﻷﻟﺒـﺎﺏ،
ﻭﻛﺬﻟﻚ ﺍﺘﻤﻌﺎﺕ ﻻ ﺗﺸﻌﺮ ﲝﺎﺟﺘﻬﺎ ﻟﻠﺮﲪﺔ ﻭﺍﻟﻌﻄﻒ ،ﻭﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻀﻌﻴﻒ ﻻﺯﻡ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﳊﻴﺎﺓ ﻛﻤـﺎ
ﺍﻟﻘﻮﻱ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﳔﺘﺎﺭﻩ ﺑﻞ ﻫﻮ ﺳﻨﺔ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻧﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻣﻦ ﺧﻼﻝ ﻗﺎﻧﻮﺎ ﻭﻭﺟﻮﺩﻩ ﰲ ﺣﺮﻛـﺔ
ﺍﻷﻣﺔ ﻭﺍﻟﻄﻮﺍﺋﻒ ﻟﻠﺠﻬﺎﺩ ،ﻭﻫﻲ ﺣﺮﻛﺔ ﺃﺻﻴﻠﺔ ﺛﺎﺑﺘﺔ ﻷﻣﺔ ﳏﻤﺪ ﺑﻞ ﻻﺣﻴﺎﺓ ﻷﻣﺔ ﻣﻦ ﺍﻷﻣـﻢ ﺇﻻ ـﺎ
ﻱ ﻗﻮ ﻡ ﰲ ﻋ ﹾﻘ ِﺮ ﺩﺍﺭِﻫﻢ ﺇ ﹼﻻ ﹸﺫﻟﱡﻮﺍ« ، ١٠٦ﻗﺪ ﻳﻨﺸﺄ ﻭﻫﻢ ﺃﻥ ﻫﺬﺍ ﺍﺘﻤﻊ ﻣﻌﺴﻜﺮ ﻻ ﻟﺰﻭﻡ
ﻟﻘﻮﻟﻪ » :ﻣﺎ ﹸﻏ ِﺰ
ﻓﻴﻪ ﺇﻻ ﻟﻸﻗﻮﻳﺎﺀ ﻭﺍﻷﺻﺤﺎﺀ ﻭﺍﻟﺸﺠﻌﺎﻥ ﻓﺒﺎﻟﺘﺎﱄ ﻏﲑﻫﻢ ﻋﺎﻟﺔ ﻋﻠﻴﻬﻢ ،ﻭﰲ ﻣﺪﻳﻨﺔ ﺃﺳﺒﺎﺭﻃﺔ ﺍﻟﻘﺪﳝﺔ ﻭﺻـﻞ
ﻏﺮﻭﺭ ﺍﻟﻘﻮﺓ ﻭﻋﺴﻜﺮﺓ ﺍﺘﻤﻊ ﺃﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻭﻟِﺪ ﻭﻟ ﺪ ﺿﻌﻴﻒ ﺃﻭ ﻓﻴﻪ ﻣﺮﺽ ﺃﻭ ﺗﺸﻮﻩ ﺫﻫﺒﻮﺍ ﺑﻪ ﺇﱃ ﺟﺒﻞ
ﻋﺎﻝ ﻭﺭﻣﻮﻩ ﻣﻦ ﻓﻮﻗﻪ ﲣﻠﺼﹰﺎ ﻣﻨﻪ ﳉﺎﻫﻠﻴﺘﻬﻢ ﺃﻧﻪ ﻻ ﺣﺎﺟﺔ ﳊﻴﺎﻢ ﻟﻪ ،ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺗﻨﺒﻴـﻪ ﻟﺘـﺄﺛﲑ
ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺎﻟﻀﻌﻔﺎﺀ ﻫﻢ ﳏﻂ ﻧﻈﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻷﻢ ﺃﺣﻮﺝ ﻣﻦ ﻏﲑﻫﻢ ﳍﺬﺍ ﺍﻟﻨﻈـﺮ،
ﻓﺤﻴﺚ ﻛﺎﻥ ﺍﻟﺒﻼﺀ ﻛﺎﻧﺖ ﺍﻟﺮﲪﺔ ،ﺇﺫ ﺃﻥ ﻋﺪﻝ ﺍﷲ ﻭﺭﲪﺘﻪ ﳝﻨﻌﺎﻥ ﺍﻟﻌﺴﺮ ﺑﻼ ﻳﺴﺮ ،ﻭﺍﻟﻀﻌﻒ ﺑﻼ ﺭﻋﺎﻳﺔ،
ﻭﺍﳊﺎﺟﺔ ﺑﻼ ﻋﻨﺎﻳﺔ ،ﻭﻫﺬﺍ ﺍﻟﻌﺪﻝ ﺍﻹﳍﻲ ﻫﻮ ﺍﻟﺬﻱ ﳛﺒﻪ ﺍﷲ ﻟﻌﺒﻴﺪﻩ ﺃﻥ ﻳﺘﺼﻔﻮﺍ ﺑﻪ ،ﻭﻫﺬﻩ ﺍﻟﺮﲪﺔ ﺍﻟـﱵ ﺇﻥ
ﻭﺟﺪﺕ ﰲ ﺍﻟﻘﻠﻮﺏ ﻛﺎﻧﺖ ﺳﺒﺒﹰﺎ ﻟﺮﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﺆﻻﺀ ﺍﻟﻀﻌﻔﺎﺀ ﺗﻨﻜﺴﺮ ﻗﻠﻮﻢ ﺑﺼﺪﻕ ﻋﻨﺪ ﺍﻟﻄﻠـﺐ
ﻓﻬﻢ ﻳﺴﺄﻟﻮﻥ ﻣﻦ ﺣﺎﺟﺔ ،ﻭﻓﺮﻕ ﺑﲔ ﺳﺆﺍﻝ ﺍﳌﻤﺘﻠﺊ ﻭﺳﺆﺍﻝ ﺍﻟﻔﻘﲑ ،ﻭﺍﷲ ﳛﺐ ﻫﺬﺍ ﻣﻦ ﻋﺒﻴﺪﻩ ﻷﻥ ﺍﻟﻌـﺰﺓ
ﻫﻲ ﺇﺯﺍﺭﻩ ﻭﺍﻟﻜﱪﻳﺎﺀ ﺭﺩﺍﺅﻩ ،ﻭﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﺟﺒﺎﺭ ﻣﺘﻜﱪ ،ﻭﻟﺬﻟﻚ ﻛﺜﺮ ﰲ ﺍﳉﻨﺔ ﺍﻟﻀﻌﻔﺎﺀ ﻭﻫﻢ ﺩﻭﻣـﹰﺎ
ﺃﺗﺒﺎﻉ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﻫﺮﻗﻞ ﰲ ﺣﻮﺍﺭﻩ ﻣﻊ ﺃﰊ ﺳﻔﻴﺎﻥ ،ﻭﻣﻦ ﺍﻟﺴﻨﻦ ﺍﳊﻤﻴﺪﺓ ﺃﻥ ﻳﺨـﺮﺝ ﺇﱃ ﺍﻟـﺪﻋﺎﺀ
ﺑﺎﻟﺒﺬﺍﺫﺓ ﻭﻣﻊ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﶈﺘﺎﺟﲔ ،ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺃﻥ ﻣﻦ ﻣﺴﺎﻭﺉ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﻫـﻮ ﺣﺼـﻮﻝ
ﺍﻟﻨﻘﻤﺔ ﻭﺍﻟﻐﻀﺐ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﻮﺓ ﻟﺘﻘﺼﲑﻫﻢ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ } :ﻭﻣﺎ ﹶﻟﻜﹸـ ﻢ ﻟﹶـﺎ
ﲔ ِﻣ ﻦ ﺍﻟ ﺮﺟﺎ ِﻝ ﻭﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﹾﻟ ِﻮﹾﻟﺪﺍ ِﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭﺑﻨﺎ ﹶﺃ ﺧ ِﺮ ﺟﻨﺎ ِﻣ ﻦ ﻫ ِﺬ ِﻩ
ﻀ ﻌ ِﻔ
ﺴﺘ ﺗﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭﺍﹾﻟ ﻤ
ﺼﲑﺍ{ ]ﺍﻟﻨﺴـﺎﺀ [٧٥ :ﻓﻐﻀـﺐ ﻚ ﻧ ِﻚ ﻭِﻟﻴﺎ ﻭﺍ ﺟ ﻌ ﹾﻞ ﹶﻟﻨﺎ ِﻣ ﻦ ﹶﻟ ﺪﻧ
ﺍﹾﻟ ﹶﻘ ﺮﻳ ِﺔ ﺍﻟﻈﱠﺎِﻟ ِﻢ ﹶﺃ ﻫﹸﻠﻬﺎ ﻭﺍ ﺟ ﻌ ﹾﻞ ﹶﻟﻨﺎ ِﻣ ﻦ ﹶﻟ ﺪﻧ
ﻫﺆﻻﺀ ﻫﻮ ﺳﺒﺐ ﻏﻀﺐ ﺍﷲ ﺗﻌﺎﱃ ﻓ ﻌ ﻦ ﻋﺎِﺋ ِﺬ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﺳ ﹾﻔﻴﺎﻥﹶ ،ﹶﺃﺗﻰ ﻋﻠﹶﻰ ﺳـ ﹾﻠﻤﺎﻥﹶ ،ﻭﺻـ ﻬﻴﺐٍ،
ﷲ ﻣﺎﺧ ﹶﺬﻫﺎ ،ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑـﻮ ﺑﻜﹾـ ٍﺮ: ﷲ ِﻣ ﻦ ﻋﻨ ِﻖ ﻋ ﺪ ﻭ ﺍ ِ ﻑﺍِ ﺕ ﺳﻴﻮ ﷲ ﻣﺎ ﹶﺃ ﺧ ﹶﺬ
ﻭِﺑﻠﹶﺎ ٍﻝ ﻓِﻲ ﻧ ﹶﻔﺮٍ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻭﺍ ِ
ﻀﺒﺘ ﻬﻢ ،ﻟﹶـِﺌ ﻦ
ﻚ ﹶﺃ ﹾﻏ
ﺶ ﻭ ﺳﻴ ِﺪ ِﻫﻢ؟،ﹶﻓﹶﺄﺗﻰ ﺍﻟﻨِﺒ ﻲ ﹶﻓﹶﺄ ﺧﺒ ﺮﻩ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻳﺎ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﹶﻟ ﻌﱠﻠ ﺸﻴ ِﺦ ﹸﻗ ﺮﻳ ٍﹶﺃﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻫﺬﹶﺍ ِﻟ
ﷲﻀﺒﺘ ﹸﻜﻢ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ﻳ ﻐﻔِـ ﺮ ﺍ ُ ﻚ« ﹶﻓﹶﺄﺗﺎ ﻫ ﻢ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ِﺇ ﺧ ﻮﺗﺎ ﻩ ﹶﺃ ﹾﻏ
ﺖ ﺭﺑ ﻀﺒ
ﻀﺒﺘ ﻬﻢ ،ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﹾﻏ
ﺖ ﹶﺃ ﹾﻏ
ﹸﻛﻨ
ﻚ ﻳﺎ ﹶﺃﺧِﻲ ".١٠٧
ﹶﻟ
ﻚ ﻫ ﻮ ﺍﹾﻟﺨﺎﻟِﻖ ﺍﹾﻟﻘﹶﺎﺩِﺭ ﻋﻠﹶﻰ ﹸﻛ ﹼﻞ ﺷﻲﺀ ﻭ ﻫ ﻮ ﺍﻟﻠﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﻟﹶﻰ "ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ ) ( ٢٥٢/١٠
ﺠﻤِﻴ ِﻊ ﹶﺫِﻟ
ﺍﹾﻟ ﻤ ﺪﻋﻰ ،ﻭ ﻫ ﻮ ﹶﺃ ﱠﻥ ﺍﱠﻟﺬِﻱ ﹶﻓ ﻌ ﹶﻞ ﺑِﺎﻟﹾ
ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻟﺘﻌﻠﻴﻢ -ﻁ) ١ﺹ(٦٨ :
- ١٠٦ﻫﻮ ﻣﻌﺮﻭﻑ ﻣﻦ ﻛﻼﻡ ﻋﻠﻲ ﺿﻤﻦ ﺧﻄﺒﺔ ﻟﻪ ﰲ »ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﲔ« ) ، (٥٣/٢ﻭ »ﺍﻟﻜﺎﻣﻞ« ﻟﻠﻤﱪﺩ ) ، (٣٠/١ﻭ »ﺍﻟﻌﻘﺪ ﺍﻟﻔﺮﻳـﺪ«
) ، (٧٠/٤ﻭ »ﺍﻷﻏﺎﱐ« ) ، (٢٦٧/١٦ﻭ »ﺞ ﺍﻟﺒﻼﻏﺔ« )ﺹ (٦٩ﻭﻏﲑﻫﺎ .ﻭﺍﻟﻌﺮﺍﻕ ﰲ ﺃﺣﺎﺩﻳﺚ ﻭﺁﺛﺎﺭ ﺍﻟﻔﱳ )(٧٤٢ /٢
- ١٠٧ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٥٠٤)(٨٩٧ :
٧٤
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻓﻀﻞ ﺍﻟﻀﻌﻔﺎﺀ ﻋﻠﻰ ﺍﻷﻗﻮﻳﺎﺀ ،ﺇﺫ ﻻ ﻳـﺮﺯﻕ ﺍﻷﻗﻮﻳـﺎﺀ ﻭﻻ ﻳﻨﺼـﺮﻭﻥ ﺇﻻ
ﺑﺎﻟﻀﻌﻔﺎﺀ ،ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﺍﻟﻀﻌﻴﻒ ﻣﻘﺪﻡ ﰲ ﺇﳝﺎﻧﻪ ﻋﻠﻰ ﺍﻟﻘﻮﻱ ،ﻷﻥ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻘﻮﺓ ﻣﻊ ﺍﻹﳝﺎﻥ ﺧﲑ
ﷲ » :ﺍﹾﻟ ﻤ ﺆ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ِﻮﻱ ،ﺧﻴ ﺮ
ﻣﻦ ﺍﺳﺘﻘﻼﻝ ﺍﻹﳝﺎﻥ ﻟﻮﺣﺪﻩ ﺑﻼ ﻗﻮﺓ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻀﻌِﻴﻒِ ،ﻭﻓِﻲ ﹸﻛ ﱟﻞ ﺧﻴ ﺮ ١٠٨«...ﻷﻥ ﻣﻘﺎﺻﺪ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ ﷲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣ ِﻦ ﺍﻟ
ﺐ ِﺇﻟﹶﻰ ﺍ ِ
ﻭﹶﺃ ﺣ
ﻻ ﺗﻘﻮﻡ ﺇﻻ ﺑﺎﻟﻘﻮﺓ ،ﻭﻛﻮﻥ ﺍﻟﺸﻲﺀ ﳏﺘﺎﺝ ﺇﱃ ﻏﲑﻩ ﻻ ﻳﻌﲏ ﺃﻥ ﻏﲑﻩ ﺧﲑ ﻣﻨﻪ ،ﻓﺎﻹﻧﺴﺎﻥ ﳏﺘﺎﺝ ﺇﱃ ﺍﻟﻄﻌﺎﻡ
ﻭﺍﳋﺎﺩﻡ ﻭﻏﲑﻫﺎ ﻭﻟﻴﺲ ﳘﺎ ﺑﺄﻓﻀﻞ ﻣﻨﻪ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ،ﻭﻟﺬﻟﻚ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺴﻌﻲ ﻟﻠﻘﻮﺓ ،ﻓﻘـﺪ ﻗـﺎﻝ
ﺗﻌﺎﱃ) :ﻭﻻ ﺗﺆﺗﻮﺍ ﺍﻟﺴﻔﻬﺎﺀ ﺃﻣﻮﺍﻟﻜﻢ ﺍﻟﱵ ﺟﻌﻞ ﺍﷲ ﻟﻜﻢ ﻗﻴﺎﻣﹰﺎ( ﻓﺎﳌﺎﻝ ﻗﻮﺍﻡ ﺍﳊﻴـﺎﺓ ﻭﻻ ﳚـﻮﺯ ﺇﻓﺴـﺎﺩﻩ
ﺑﺈﻋﻄﺎﺋﻪ ﻟﻐﲑ ﺭﻋﺎﺗِﻪ ﻭ ﺣ ﹶﻔ ﹶﻈِﺘﻪِ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ) :ﻭﺃﻋﺪﻭﺍ ﳍﻢ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻣﻦ ﻗﻮﺓ( ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟـﻨﱯ ﰲ
ﻋﻤﺮﺓ ﺍﻟﻘﻀﻴﺔ ﻷﺻﺤﺎﺑﻪ ﳌﺎ ﺩﺧﻠﻮﺍ ﻣﻜﺔ ﻭﻫﻲ ﰲ ﻳﺪ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﻗﺮﻳﺶ) :ﺭﺣﻢ ﺍﷲ ﺍﻣﺮﺀﹰﺍ ﺃﺭﺍﻫـﻢ ﻣﻨـﺎ
ﻗﻮﺓ( ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﻔﻀﻞ ﻟﻠﻀﻌﻴﻒ ﻟﻌﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﻟﻘﻮﺓ ﻭﺃﻣﺎ ﺍﳌﻘﺼﺮ ﻓﻬﻮ ﺁﰒ ﺗﺎﺭﻙ ﻟﻮﺍﺟﺐ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ ﺳﻌﺪﺍ ﺃﳕﺎ ﺭﺃﻯ ﺍﻟﻔﻀﻞ ﻟﻪ ﻋﻠﻰ ﻣﻦ ﺩﻭﻧﻪ ﻟﻐﻨﺎﺋﻪ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﻗﻮﺗﻪ ﰲ ﺍﳉﻬﺎﺩ ،ﻭﺟﺪﻩ ﰲ
ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ) :- -ﻫﻞ ﺗﻨﺼﺮﻭﻥ ﻭﺗﺮﺯﻗﻮﻥ ﺇﻻ ﺑﻀﻌﻔﺎﺋﻜﻢ؟( ﻳﻌـﲏ ﺃﻥ ﺍﻟـﺬﻱ
ﺟﻌﻠﺘﻪ ﺳﺒﺒﺎ ﻟﻔﻀﻴﻠﺘﻚ ﻣﻦ ﻗﻮﺗﻚ ﰲ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﳕﺎ ﺃﻣﺪﻙ ﻓﻴﻪ ،ﻭﺷـﺎﺭﻛﻚ ﰲ ﺣﺼـﻮﻟﻪ ﺍﻟﻔﻘـﺮﺍﺀ
١٠٩
ﻭﺍﻟﻀﻌﻔﺎﺀ؛ ﻭﺟﻌﻠﻬﺎ ﻛﻠﻤﺔ ﺷﺎﻣﻠﺔ ﻟﺴﻌﺪ ﻭﻏﲑﻩ.
ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ :ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻸﻗﻮﻳﺎﺀ ﺍﻟﻘﺎﺩﺭﻳﻦ ﺃﻥ ﻳﺴﺘﻬﻴﻨﻮﺍ ﺑﺎﻟﻀﻌﻔﺎﺀ ﺍﻟﻌﺎﺟﺰﻳﻦ ،ﻻ ﰲ ﺃﻣﻮﺭ ﺍﳉﻬـﺎﺩ
ﻭﺍﻟﻨﺼﺮﺓ ،ﻭﻻ ﰲ ﺃﻣﻮﺭ ﺍﻟﺮﺯﻕ ﻭﻋﺠﺰﻫﻢ ﻋﻦ ﺍﻟﻜﺴﺐ.
ﺑﲔ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ ﻗﺪ ﳛﺪﺙ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ﻭﺑﺴﻂ ﺍﻟـﺮﺯﻕ ﺑﺄﺳـﺒﺎﺏ ﺍﻟﻀـﻌﻔﺎﺀ ،ﺑﺘـﻮﺟﻬﻬﻢ
ﻭﺩﻋﺎﺋﻬﻢ ،ﻭﺍﺳﺘﻨﺼﺎﺭﻫﻢ ﻭﺍﺳﺘﺮﺯﺍﻗﻬﻢ.
ﻭﺫﻟﻚ :ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲢﺼﻞ ﺎ ﺍﳌﻘﺎﺻﺪ ﻧﻮﻋﺎﻥ.
]ﺵ )ﺃﺗﻰ ﻋﻠﻰ ﺳﻠﻤﺎﻥ( ﻫﺬﺍ ﺍﻹﺗﻴﺎﻥ ﻷﰊ ﺳﻔﻴﺎﻥ ﻛﺎﻥ ﻭﻫﻮ ﻛﺎﻓﺮ ﰲ ﺍﳍﺪﻧﺔ ﺑﻌﺪ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ )ﻻ ﻳﻐﻔﺮ ﺍﷲ ﻟﻚ( ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻗﺪ ﺭﻭﻯ ﻋﻦ
ﺃﰊ ﺑﻜﺮ ﺃﻧﻪ ﻗﺪ ﻰ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻭﻗﺎﻝ ﻗﻞ ﻋﺎﻓﺎﻙ ﺍﷲ ﺭﲪﻚ ﺍﷲ ﻻ ﺗﺰﺩ ﺃﻱ ﻻ ﺗﻘﻞ ﻗﺒﻞ ﺍﻟﺪﻋﺎﺀ ﻻ ﻓﺘﺼﲑ ﺻﻮﺭﺗﻪ ﻧﻔﻲ ﺍﻟﺪﻋﺎﺀ ﻗﺎﻝ
ﺑﻌﻀﻬﻢ ﻗﻞ ﻻ ﻭﻳﻐﻔﺮ ﺍﷲ ﻟﻚ )ﺃﺧﻲ( ﺿﺒﻄﻮﻩ ﺑﻀﻢ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﺍﻟﺘﺼﻐﲑ ﻭﻫﻮ ﺗﺼﻐﲑ ﲢﺒﻴﺐ ﻭﺗﺮﻗﻴﻖ ﻭﻣﻼﻃﻔﺔ ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﺑﻔﺘﺤﻬﺎ[
- ١٠٨ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٦٦٤)(٩٤٢ :
]ﺵ )ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ( ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻮﺓ ﻫﻨﺎ ﻋﺰﳝﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻘﺮﳛﺔ ﰲ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻓﻴﻜﻮﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺃﻛﺜﺮ ﺇﻗﺪﺍﻣﺎ ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﰲ
ﺍﳉﻬﺎﺩ ﻭﺃﺳﺮﻉ ﺧﺮﻭﺟﺎ ﺇﻟﻴﻪ ﻭﺫﻫﺎﺑﺎ ﰲ ﻃﻠﺒﻪ ﻭﺃﺷﺪ ﻋﺰﳝﺔ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﻛﻞ ﺫﻟﻚ ﻭﺍﺣﺘﻤﺎﻝ
ﺍﳌﺸﺎﻕ ﰲ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﺭﻏﺐ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺃﻧﺸﻂ ﻃﻠﺒﺎ ﳍﺎ ﻭﳏﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻭﳓﻮ ﺫﻟـﻚ )ﻭﰲ ﻛـﻞ
ﺧﲑ( ﻣﻌﻨﺎﻩ ﰲ ﻛﻞ ﻣﻦ ﺍﻟﻘﻮﻱ ﻭﺍﻟﻀﻌﻴﻒ ﺧﲑ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﺍﻹﳝﺎﻥ ﻣﻊ ﻣﺎ ﻳﺄﰐ ﺑﻪ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ [
- ١٠٩ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )(٣٤٤ /١
٧٥
ﻧﻮﻉ ﻳﺸﺎﻫﺪ ﺑﺎﳊﺲ ،ﻭﻫﻮ ﺍﻟﻘﻮﺓ ﺑﺎﻟﺸﺠﺎﻋﺔ ﺍﻟﻘﻮﻟﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ ،ﻭﲝﺼﻮﻝ ﺍﻟﻐﲎ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠـﻰ ﺍﻟﻜﺴـﺐ.
ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻫﻮ ﺍﻟﺬﻱ ﻳﻐﻠﺐ ﻋﻠﻰ ﻗﻠﻮﺏ ﺃﻛﺜﺮ ﺍﳋﻠﻖ ،ﻭﻳﻌﻠﻘﻮﻥ ﺑﻪ ﺣﺼﻮﻝ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺮﺯﻕ ،ﺣﱴ ﻭﺻﻠﺖ
ﺍﳊﺎﻝ ﺑﻜﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺃﻭﻻﺩﻫﻢ ﺧﺸﻴﺔ ﺍﻟﻔﻘﺮ ،ﻭﻭﺻـﻠﺖ ﺑﻐﲑﻫـﻢ ﺇﱃ ﺃﻥ ﻳﺘﻀـﺠﺮﻭﺍ
ﺑﻌﻮﺍﺋﻠﻬﻢ ﺍﻟﺬﻳﻦ ﻋﺪﻡ ﻛﺴﺒﻬﻢ ،ﻭﻓﻘﺪﺕ ﻗﻮﻢ ،ﻭﻫﺬﺍ ﻛﻠﻪ ﻗﺼﺮ ﻧﻈﺮ ،ﻭﺿﻌﻒ ﺇﳝﺎﻥ ،ﻭﻗﻠﺔ ﺛﻘﺔ ﺑﻮﻋﺪ ﺍﷲ
ﻭﻛﻔﺎﻳﺘﻪ ،ﻭﻧﻈﺮ ﻟﻸﻣﻮﺭ ﻋﻠﻰ ﻏﲑ ﺣﻘﻴﻘﺘﻬﺎ.
ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺃﺳﺒﺎﺏ ﻣﻌﻨﻮﻳﺔ ،ﻭﻫﻲ ﻗﻮﺓ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻭﻛﻤﺎﻝ
ﺍﻟﺜﻘﺔ ﺑﻪ ،ﻭﻗﻮﺓ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻭﺍﻟﻄﻠﺐ ﻣﻨﻪ.
ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺗﻘﻮﻱ ﺟﺪﺍ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﺍﻟﻌﺎﺟﺰﻳﻦ ﺍﻟﺬﻳﻦ ﺃﳉﺄﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺣﻖ ﺍﻟﻌﻠـﻢ ،ﺃﻥ
ﻛﻔﺎﻳﺘﻬﻢ ﻭﺭﺯﻗﻬﻢ ﻭﻧﺼﺮﻫﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺃﻢ ﰲ ﻏﺎﻳﺔ ﺍﻟﻌﺠﺰ .ﻓﺎﻧﻜﺴﺮﺕ ﻗﻠﻮﻢ ،ﻭﺗﻮﺟﻬـﺖ ﺇﱃ ﺍﷲ،
ﻓﺄﻧﺰﻝ ﳍﻢ ﻣﻦ ﻧﺼﺮﻩ ﻭﺭﺯﻗﻪ -ﻣﻦ ﺩﻓﻊ ﺍﳌﻜﺎﺭﻩ ،ﻭﺟﻠﺐ ﺍﳌﻨﺎﻓﻊ -ﻣﺎ ﻻ ﻳﺪﺭﻛـﻪ ﺍﻟﻘـﺎﺩﺭﻭﻥ .ﻭﻳﺴـﺮ
ﻟﻠﻘﺎﺩﺭﻳﻦ ﺑﺴﺒﺒﻬﻢ ﻣﻦ ﺍﻟﺮﺯﻕ ﻣﺎ ﱂ ﻳﻜﻦ ﳍﻢ ﰲ ﺣﺴﺎﺏ؛ ﻓﺈﻥ ﺍﷲ ﺟﻌﻞ ﻟﻜﻞ ﺃﺣﺪ ﺭﺯﻗﺎ ﻣﻘﺪﺭﺍ.
ﻭﻗﺪ ﺟﻌﻞ ﺃﺭﺯﺍﻕ ﻫﺆﻻﺀ ﺍﻟﻌﺎﺟﺰﻳﻦ ﻋﻠﻰ ﻳﺪ ﺍﻟﻘﺎﺩﺭﻳﻦ ،ﻭﺃﻋﺎﻥ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺧﺼﻮﺻﺎ ﻣﻦ ﻗﻮﻳﺖ
ﺛﻘﺘﻬﻢ ﺑﺎﷲ ،ﻭﺍﻃﻤﺄﻧﺖ ﻧﻔﻮﺳﻬﻢ ﻟﺜﻮﺍﺑﻪ ﻓﺈﻥ ﺍﷲ ﻳﻔﺘﺢ ﳍﺆﻻﺀ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺮﺯﻕ ﻣﺎ ﱂ ﻳﻜﻦ ﳍـﻢ
ﺑﺒﺎﻝ ،ﻭﻻ ﺩﺍﺭ ﳍﻢ ﰲ ﺧﻴﺎﻝ.
ﻓﻜﻢ ﻣﻦ ﺇﻧﺴﺎﻥ ﻛﺎﻥ ﺭﺯﻗﻪ ﻣﻘﺘﺮﺍ ،ﻓﻠﻤﺎ ﻛﺜﺮﺕ ﻋﺎﺋﻠﺘﻪ ﻭﺍﳌﺘﻌﻠﻘﻮﻥ ﺑﻪ ،ﻭﺳﻊ ﺍﷲ ﻟﻪ ﺍﻟﺮﺯﻕ ﻣـﻦ ﺟﻬـﺎﺕ
ﻭﺃﺳﺒﺎﺏ ﺷﺮﻋﻴﺔ ﻗﺪﺭﻳﺔ ﺇﳍﻴﺔ.
ﺨِﻠ ﹸﻔ ﻪ{ ]ﺳﺒﺄ[٣٩ :
ﻭﻣﻦ ﺟﻬﺔ ﻭﻋﺪ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﳜﻠﻒ } :ﻭﻣﺎ ﹶﺃﻧ ﹶﻔ ﹾﻘﺘ ﻢ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ﹶﻓ ﻬ ﻮ ﻳ
ﻭﻣﻦ ﺟﻬﺔ :ﺩﻋﺎﺀ ﺍﳌﻼﺋﻜﺔ ﻛﻞ ﺻﺒﺎﺡ ﻳﻮﻡ» :ﺍﻟﻠﻬﻢ ﺃﻋﻂ ﻣﻨﻔﻘﺎ ﺧﻠﻔﺎ ،ﻭﺃﻋﻂ ﳑﺴﻜﺎ ﺗﻠﻘﺎ« .
ﻭﻣﻦ ﺟﻬﺔ ﺃﻥ ﺃﺭﺯﺍﻕ ﻫﺆﻻﺀ ﺍﻟﻀﻌﻔﺎﺀ ﺗﻮﺟﻬﺖ ﺇﱃ ﻣﻦ ﻗﺎﻡ ﻢ ،ﻭﻛﺎﻧﺖ ﻋﻠﻰ ﻳﺪﻩ.
ﻭﻣﻦ ﺟﻬﺔ ﺃﻥ ﻳﺪ ﺍﳌﻌﻄﻲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ.
ﻭﻣﻦ ﺟﻬﺔ ﺃﻥ ﺍﳌﻌﻮﻧﺔ ﻣﻦ ﺍﷲ ﺗﺄﰐ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﺆﻧﺔ ،ﻭﺃﻥ ﺍﻟﱪﻛﺔ ﺗﺸﺎﺭﻙ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻟﻮﺟﻬﻪ ،ﻭﻣﺮﺍﺩﺍ ﺑـﻪ
ﺛﻮﺍﺑﻪ .ﻭﳍﺬﺍ ﻧﻘﻮﻝ:
ﻭﻣﻦ ﺟﻬﺔ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺪ ﷲ ،ﻭﺗﻘﺮﺑﻪ ﺇﻟﻴﻪ ﺑﻘﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ،ﻛﻠﻤﺎ ﺃﻧﻔﻖ ،ﺗﻮﺟﻪ ﺇﱃ ﺍﷲ ﻭﺗﻘﺮﺏ ﺇﻟﻴـﻪ.
ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ ﻓﻬﻮ ﻣﺒﺎﺭﻙ.
ﻭﻣﻦ ﺟﻬﺔ ﻗﻮﺓ ﺍﻟﺘﻮﻛﻞ ،ﻭﺛﻘﺔ ﺍﳌﻨﻔﻖ ،ﻭﻃﻤﻌﻪ ﰲ ﻓﻀﻞ ﺍﷲ ﻭﺑﺮﻩ .ﻭﺍﻟﻄﻤﻊ ﻭﺍﻟﺮﺟﺎﺀ ﻣﻦ ﺃﻛﱪ ﺍﻷﺳـﺒﺎﺏ
ﳊﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ.
ﻭﻣﻦ ﺟﻬﺔ ﺩﻋﺎﺀ ﺍﳌﺴﺘﻀﻌﻔﲔ ﺍﳌﻨﻔﻖ ﻋﻠﻴﻬﻢ ،ﻓﺈﻢ ﻳﺪﻋﻮﻥ ﺍﷲ -ﺇﻥ ﻗﺎﻣﻮﺍ ﻭﻗﻌﺪﻭﺍ ،ﻭﰲ ﻛﻞ ﺃﺣـﻮﺍﳍﻢ -
ﺐ ﹶﻟ ﹸﻜ ﻢ{ ]ﻏﺎﻓﺮ[٦٠ :
ﺠ
ﳌﻦ ﻗﺎﻡ ﺑﻜﻔﺎﻳﺘﻬﻢ .ﻭﺍﻟﺪﻋﺎﺀ ﺳﺒﺐ ﻗﻮﻱ } :ﻭﻗﹶﺎ ﹶﻝ ﺭﺑ ﹸﻜ ﻢ ﺍ ﺩﻋﻮﻧِﻲ ﹶﺃ ﺳﺘ ِ
٧٦
ﻭﻛﻞ ﻫﺬﺍ ﳎﺮﺏ ﻣﺸﺎﻫﺪ ،ﻓﺘﺒﺎ ﻟﻠﻤﺤﺮﻭﻣﲔ ،ﻭﻣﺎ ﺃﺟﻞ ﺭﺑﺢ ﺍﳌﻮﻓﻘﲔ ،ﻭﺍﷲ ﺃﻋﻠﻢ .ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻴﻪ :ﺃﻧـﻪ
ﻻ ﻳﻨﺒﻐﻲ ﻟﻸﻗﻮﻳﺎﺀ ﺍﻟﻘﺎﺩﺭﻳﻦ ﺃﻥ ﻳﺴﺘﻬﻴﻨﻮﺍ ﺑﺎﻟﻀﻌﻔﺎﺀ ﺍﻟﻌﺎﺟﺰﻳﻦ ،ﻻ ﰲ ﺃﻣﻮﺭ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻨﺼﺮﺓ ،ﻭﻻ ﰲ ﺃﻣـﻮﺭ
ﺍﻟﺮﺯﻕ ﻭﻋﺠﺰﻫﻢ ﻋﻦ ﺍﻟﻜﺴﺐ.
ﺑﲔ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ ﻗﺪ ﳛﺪﺙ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ﻭﺑﺴﻂ ﺍﻟـﺮﺯﻕ ﺑﺄﺳـﺒﺎﺏ ﺍﻟﻀـﻌﻔﺎﺀ ،ﺑﺘـﻮﺟﻬﻬﻢ
ﻭﺩﻋﺎﺋﻬﻢ ،ﻭﺍﺳﺘﻨﺼﺎﺭﻫﻢ ﻭﺍﺳﺘﺮﺯﺍﻗﻬﻢ.
ﻭﺫﻟﻚ :ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲢﺼﻞ ﺎ ﺍﳌﻘﺎﺻﺪ ﻧﻮﻋﺎﻥ.
ﻧﻮﻉ ﻳﺸﺎﻫﺪ ﺑﺎﳊﺲ ،ﻭﻫﻮ ﺍﻟﻘﻮﺓ ﺑﺎﻟﺸﺠﺎﻋﺔ ﺍﻟﻘﻮﻟﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ ،ﻭﲝﺼﻮﻝ ﺍﻟﻐﲎ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠـﻰ ﺍﻟﻜﺴـﺐ.
ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻫﻮ ﺍﻟﺬﻱ ﻳﻐﻠﺐ ﻋﻠﻰ ﻗﻠﻮﺏ ﺃﻛﺜﺮ ﺍﳋﻠﻖ ،ﻭﻳﻌﻠﻘﻮﻥ ﺑﻪ ﺣﺼﻮﻝ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺮﺯﻕ ،ﺣﱴ ﻭﺻﻠﺖ
ﺍﳊﺎﻝ ﺑﻜﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺃﻭﻻﺩﻫﻢ ﺧﺸﻴﺔ ﺍﻟﻔﻘﺮ ،ﻭﻭﺻـﻠﺖ ﺑﻐﲑﻫـﻢ ﺇﱃ ﺃﻥ ﻳﺘﻀـﺠﺮﻭﺍ
ﺑﻌﻮﺍﺋﻠﻬﻢ ﺍﻟﺬﻳﻦ ﻋﺪﻡ ﻛﺴﺒﻬﻢ ،ﻭﻓﻘﺪﺕ ﻗﻮﻢ ،ﻭﻫﺬﺍ ﻛﻠﻪ ﻗﺼﺮ ﻧﻈﺮ ،ﻭﺿﻌﻒ ﺇﳝﺎﻥ ،ﻭﻗﻠﺔ ﺛﻘﺔ ﺑﻮﻋﺪ ﺍﷲ
ﻭﻛﻔﺎﻳﺘﻪ ،ﻭﻧﻈﺮ ﻟﻸﻣﻮﺭ ﻋﻠﻰ ﻏﲑ ﺣﻘﻴﻘﺘﻬﺎ.
ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺃﺳﺒﺎﺏ ﻣﻌﻨﻮﻳﺔ ،ﻭﻫﻲ ﻗﻮﺓ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻭﻛﻤﺎﻝ
ﺍﻟﺜﻘﺔ ﺑﻪ ،ﻭﻗﻮﺓ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻭﺍﻟﻄﻠﺐ ﻣﻨﻪ.
ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺗﻘﻮﻱ ﺟﺪﺍ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﺍﻟﻌﺎﺟﺰﻳﻦ ﺍﻟﺬﻳﻦ ﺃﳉﺄﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺣﻖ ﺍﻟﻌﻠـﻢ ،ﺃﻥ
ﻛﻔﺎﻳﺘﻬﻢ ﻭﺭﺯﻗﻬﻢ ﻭﻧﺼﺮﻫﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺃﻢ ﰲ ﻏﺎﻳﺔ ﺍﻟﻌﺠﺰ .ﻓﺎﻧﻜﺴﺮﺕ ﻗﻠﻮﻢ ،ﻭﺗﻮﺟﻬـﺖ ﺇﱃ ﺍﷲ،
ﻓﺄﻧﺰﻝ ﳍﻢ ﻣﻦ ﻧﺼﺮﻩ ﻭﺭﺯﻗﻪ -ﻣﻦ ﺩﻓﻊ ﺍﳌﻜﺎﺭﻩ ،ﻭﺟﻠﺐ ﺍﳌﻨﺎﻓﻊ -ﻣﺎ ﻻ ﻳﺪﺭﻛـﻪ ﺍﻟﻘـﺎﺩﺭﻭﻥ .ﻭﻳﺴـﺮ
ﻟﻠﻘﺎﺩﺭﻳﻦ ﺑﺴﺒﺒﻬﻢ ﻣﻦ ﺍﻟﺮﺯﻕ ﻣﺎ ﱂ ﻳﻜﻦ ﳍﻢ ﰲ ﺣﺴﺎﺏ؛ ﻓﺈﻥ ﺍﷲ ﺟﻌﻞ ﻟﻜﻞ ﺃﺣﺪ ﺭﺯﻗﺎ ﻣﻘﺪﺭﺍ.
ﻭﻗﺪ ﺟﻌﻞ ﺃﺭﺯﺍﻕ ﻫﺆﻻﺀ ﺍﻟﻌﺎﺟﺰﻳﻦ ﻋﻠﻰ ﻳﺪ ﺍﻟﻘﺎﺩﺭﻳﻦ ،ﻭﺃﻋﺎﻥ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺧﺼﻮﺻﺎ ﻣﻦ ﻗﻮﻳﺖ
ﺛﻘﺘﻬﻢ ﺑﺎﷲ ،ﻭﺍﻃﻤﺄﻧﺖ ﻧﻔﻮﺳﻬﻢ ﻟﺜﻮﺍﺑﻪ ﻓﺈﻥ ﺍﷲ ﻳﻔﺘﺢ ﳍﺆﻻﺀ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺮﺯﻕ ﻣﺎ ﱂ ﻳﻜﻦ ﳍـﻢ
ﺑﺒﺎﻝ ،ﻭﻻ ﺩﺍﺭ ﳍﻢ ﰲ ﺧﻴﺎﻝ.
ﻓﻜﻢ ﻣﻦ ﺇﻧﺴﺎﻥ ﻛﺎﻥ ﺭﺯﻗﻪ ﻣﻘﺘﺮﺍ ،ﻓﻠﻤﺎ ﻛﺜﺮﺕ ﻋﺎﺋﻠﺘﻪ ﻭﺍﳌﺘﻌﻠﻘﻮﻥ ﺑﻪ ،ﻭﺳﻊ ﺍﷲ ﻟﻪ ﺍﻟﺮﺯﻕ ﻣـﻦ ﺟﻬـﺎﺕ
ﻭﺃﺳﺒﺎﺏ ﺷﺮﻋﻴﺔ ﻗﺪﺭﻳﺔ ﺇﳍﻴﺔ.
ﺨِﻠ ﹸﻔ ﻪ{ ]ﺳﺒﺄ[٣٩ :
ﻭﻣﻦ ﺟﻬﺔ ﻭﻋﺪ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﳜﻠﻒ } :ﻭﻣﺎ ﹶﺃﻧ ﹶﻔ ﹾﻘﺘ ﻢ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ﹶﻓ ﻬ ﻮ ﻳ
ﻭﻣﻦ ﺟﻬﺔ :ﺩﻋﺎﺀ ﺍﳌﻼﺋﻜﺔ ﻛﻞ ﺻﺒﺎﺡ ﻳﻮﻡ» :ﺍﻟﻠﻬﻢ ﺃﻋﻂ ﻣﻨﻔﻘﺎ ﺧﻠﻔﺎ ،ﻭﺃﻋﻂ ﳑﺴﻜﺎ ﺗﻠﻘﺎ« .
ﻭﻣﻦ ﺟﻬﺔ ﺃﻥ ﺃﺭﺯﺍﻕ ﻫﺆﻻﺀ ﺍﻟﻀﻌﻔﺎﺀ ﺗﻮﺟﻬﺖ ﺇﱃ ﻣﻦ ﻗﺎﻡ ﻢ ،ﻭﻛﺎﻧﺖ ﻋﻠﻰ ﻳﺪﻩ.
ﻭﻣﻦ ﺟﻬﺔ ﺃﻥ ﻳﺪ ﺍﳌﻌﻄﻲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ.
ﻭﻣﻦ ﺟﻬﺔ ﺃﻥ ﺍﳌﻌﻮﻧﺔ ﻣﻦ ﺍﷲ ﺗﺄﰐ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﺆﻧﺔ ،ﻭﺃﻥ ﺍﻟﱪﻛﺔ ﺗﺸﺎﺭﻙ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻟﻮﺟﻬﻪ ،ﻭﻣﺮﺍﺩﺍ ﺑـﻪ
ﺛﻮﺍﺑﻪ .ﻭﳍﺬﺍ ﻧﻘﻮﻝ:
٧٧
ﻭﻣﻦ ﺟﻬﺔ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺪ ﷲ ،ﻭﺗﻘﺮﺑﻪ ﺇﻟﻴﻪ ﺑﻘﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ،ﻛﻠﻤﺎ ﺃﻧﻔﻖ ،ﺗﻮﺟﻪ ﺇﱃ ﺍﷲ ﻭﺗﻘﺮﺏ ﺇﻟﻴـﻪ.
ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ ﻓﻬﻮ ﻣﺒﺎﺭﻙ.
ﻭﻣﻦ ﺟﻬﺔ ﻗﻮﺓ ﺍﻟﺘﻮﻛﻞ ،ﻭﺛﻘﺔ ﺍﳌﻨﻔﻖ ،ﻭﻃﻤﻌﻪ ﰲ ﻓﻀﻞ ﺍﷲ ﻭﺑﺮﻩ .ﻭﺍﻟﻄﻤﻊ ﻭﺍﻟﺮﺟﺎﺀ ﻣﻦ ﺃﻛﱪ ﺍﻷﺳـﺒﺎﺏ
ﳊﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ.
ﻭﻣﻦ ﺟﻬﺔ ﺩﻋﺎﺀ ﺍﳌﺴﺘﻀﻌﻔﲔ ﺍﳌﻨﻔﻖ ﻋﻠﻴﻬﻢ ،ﻓﺈﻢ ﻳﺪﻋﻮﻥ ﺍﷲ -ﺇﻥ ﻗﺎﻣﻮﺍ ﻭﻗﻌﺪﻭﺍ ،ﻭﰲ ﻛﻞ ﺃﺣـﻮﺍﳍﻢ -
ﺐ ﹶﻟ ﹸﻜ ﻢ{ ]ﻏﺎﻓﺮ[٦٠ :
ﺠ
ﳌﻦ ﻗﺎﻡ ﺑﻜﻔﺎﻳﺘﻬﻢ .ﻭﺍﻟﺪﻋﺎﺀ ﺳﺒﺐ ﻗﻮﻱ } :ﻭﻗﹶﺎ ﹶﻝ ﺭﺑ ﹸﻜ ﻢ ﺍ ﺩﻋﻮﻧِﻲ ﹶﺃ ﺳﺘ ِ
١١٠
ﻭﻛﻞ ﻫﺬﺍ ﳎﺮﺏ ﻣﺸﺎﻫﺪ ،ﻓﺘﺒﺎ ﻟﻠﻤﺤﺮﻭﻣﲔ ،ﻭﻣﺎ ﺃﺟﻞ ﺭﺑﺢ ﺍﳌﻮﻓﻘﲔ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻭﻇﻬﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺪﻋﻮﺓ :ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﺴـﺎﻛﲔ ؛ ﻭﳍـﺬﺍ
ﺣﺚ ﺍﻟﻨﱯ ﻋﻠﻰ ﻫﺬﺍ ﺑﻘﻮﻟﻪ » :ﻫﻞ ﺗﻨﺼﺮﻭﻥ ﻭﺗﺮﺯﻗﻮﻥ ﺇﻻ ﺿﻌﻔﺎﺋﻜﻢ « ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗـﺪ ﺟﻌـﻞ
ﺲ ﺍﹾﻟِﺒ ﺮ ﹶﺃ ﹾﻥ ﺗ ﻮﻟﱡﻮﺍ ﻭﺟـﻮ ﻫ ﹸﻜ ﻢ ﺍﻹِﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺘﻘﲔ ﻓﻘﺎﻝ ﻋﺰ ﻭﺟﻞ } :ﹶﻟﻴ
ﲔ ﻭﺁﺗﻰ ﺍﹾﻟﻤﺎ ﹶﻝ
ﺏ ﻭﺍﻟﻨِﺒﻴ ﺏ ﻭﹶﻟ ِﻜ ﻦ ﺍﹾﻟِﺒ ﺮ ﻣ ﻦ ﺁ ﻣ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﻭﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭﺍﹾﻟ ِﻜﺘﺎ ِ
ﻕ ﻭﺍﹾﻟ ﻤ ﻐ ِﺮ ِ
ﺸ ِﺮ ِ
ِﻗﺒ ﹶﻞ ﺍﹾﻟ ﻤ
ﺼﻠﹶﺎ ﹶﺓ ﻭﺁﺗـﻰ ﺏ ﻭﹶﺃﻗﹶﺎ ﻡ ﺍﻟ ﲔ ﻭﻓِﻲ ﺍﻟ ﺮﻗﹶﺎ ِ ﺴﺒِﻴ ِﻞ ﻭﺍﻟﺴﺎِﺋِﻠ ﲔ ﻭﺍﺑ ﻦ ﺍﻟ ﻋﻠﹶﻰ ﺣﺒ ِﻪ ﹶﺫﻭِﻱ ﺍﹾﻟ ﹸﻘ ﺮﺑﻰ ﻭﺍﹾﻟﻴﺘﺎﻣﻰ ﻭﺍﹾﻟ ﻤﺴﺎ ِﻛ
ﺻ ﺪﻗﹸﻮﺍ
ﻚ ﺍﱠﻟﺬِﻳ ﻦ
ﺱ ﺃﹸﻭﹶﻟِﺌ ﲔ ﺍﹾﻟﺒ ﹾﺄ ِ
ﻀﺮﺍ ِﺀ ﻭ ِﺣ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﻭﺍﹾﻟﻤﻮﻓﹸﻮ ﹶﻥ ِﺑ ﻌ ﻬ ِﺪ ِﻫ ﻢ ِﺇﺫﹶﺍ ﻋﺎ ﻫﺪﻭﺍ ﻭﺍﻟﺼﺎِﺑﺮِﻳ ﻦ ﻓِﻲ ﺍﹾﻟﺒ ﹾﺄﺳﺎ ِﺀ ﻭﺍﻟ
ﻚ ﻫ ﻢ ﺍﹾﻟ ﻤﺘﻘﹸﻮ ﹶﻥ { ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ . ١٧٧ :
ﻭﺃﹸﻭﹶﻟِﺌ
ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺿﻊ ؛ ﻷﻥ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻇﻦ ﺃﻥ ﻟﻪ ﻓﻀﻼ ﻋﻠﻰ ﻣﻦ ﺩﻭﻧـﻪ
ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ،ﺑﺴﺒﺐ ﺷﺠﺎﻋﺘﻪ ،ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ ﺍﻟﻐﲎ ﻭﻛﺜﺮﺓ ﺍﳌﺎﻝ ،ﻓﻘﺎﻝ » :ﻫـﻞ
ﺗﻨﺼﺮﻭﻥ ﻭﺗﺮﺯﻗﻮﻥ ﺇﻻ ﺑﻀﻌﻔﺎﺋﻜﻢ ؟ « ﻭﻫﺬﺍ ﻓﻴﻪ ﺣﺚ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺿﻊ ﻭﻧﻔﻲ ﺍﻟﻜﱪ ﻭﺍﻟﻔﺨﺮ ،ﻭﺗﺮﻙ ﺍﺣﺘﻘﺎﺭ
ﺍﳌﺴﻠﻢ ﰲ ﻛﻞ ﺣﺎﻟﺔ .
ﻭﻇﻬﺮ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ؛ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨﱯ » :ﻫﻞ ﺗﻨﺼﺮﻭﻥ ﻭﺗﺮﺯﻗﻮﻥ ﺇﻻ ﺑﻀﻌﻔﺎﺋﻜﻢ
؟ « ﻭﻫﺬﺍ ﻓﻴﻪ ﺗﺮﻏﻴﺐ ﰲ ﺍﻹِﺣﺴﺎﻥ ﺇﱃ ﻫﺆﻻﺀ ﻭﻋﺪﻡ ﺍﺣﺘﻘﺎﺭﻫﻢ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻌﺎﺭﺽ ﺍﻷﺣﺎﺩﻳـﺚ
ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻣﺪﺡ ﻓﻴﻬﺎ ﺍﻷﻗﻮﻳﺎﺀ ،ﻭﺃﻥ ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ ،ﻭﺇﳕﺎ ﺍﳌـﺮﺍﺩ ﺃﻥ
ﺫﻟﻚ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ ﻭﺍﻟﻨﺼﺮ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﺬﻟﻚ ﺃﺳﺒﺎﺏ ﺃﺧﺮﻯ ؛ ﻓﺈﻥ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻔﺠـﺎﺭ ﻗـﺪ
ﻳﺮﺯﻗﻮﻥ ﻭﻳﻨﺼﺮﻭﻥ ﺍﺳﺘﺪﺭﺍﺟﺎ ،ﻭﻗﺪ ﳜﺬﻝ ﺍﳌﺆﻣﻨﻮﻥ ؛ ﻟﻴﺘﻮﺑﻮﺍ ﻭﳜﻠﺼﻮﺍ ،ﻭﻟﻜﻦ ﺍﻟﻌﺎﻗﺒﺔ ﺍﳊﻤﻴـﺪﺓ ﳍـﻢ،
ﻓﻴﺠﻤﻊ ﳍﻢ ﺑﲔ ﻣﻐﻔﺮﺓ ﺍﻟﺬﻧﺐ ﻭﺗﻔﺮﻳﺞ ﺍﻟﻜﺮﺏ ،ﻭﻟﻴﺲ ﻛﻞ ﺇﻧﻌﺎﻡ ﻛﺮﺍﻣﺔ ﻭﻻ ﻛﻞ ﺍﻣﺘﺤﺎﻥ ﻋﻘﻮﺑﺔ .
ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻹِﻧﻜﺎﺭﻱ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻗﺪ ﻇﻬﺮ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﰲ ﻗﻮﻟـﻪ » :
ﻫﻞ ﺗﻨﺼﺮﻭﻥ ﻭﺗﺮﺯﻗﻮﻥ ﺇﻻ ﺑﻀﻌﻔﺎﺋﻜﻢ ؟ « ﻓﻘﺪ ﺃﻧﻜﺮ ﻋﻠﻰ ﺳﻌ ٍﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺎ ﻇﻨﻪ ﻭﺑﻴﻦ ﻓﻀـﻞ
ﺍﻟﻀﻌﻔﺎﺀ ﻋﻠﻰ ﺍﻷﻣﺔ ،ﻭﺃﺑﺮﺯ ﺫﻟﻚ ﰲ ﺻﻮﺭﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ؛ ﻟﻴﺪﻝ ﻋﻠﻰ ﻣﺰﻳﺪ ﺍﻟﺘﻌﺰﻳﺮ ﻭﺍﻟﺘﻮﺑﻴﺦ .
- ١١٠ﺠﺔ ﻗﻠﻮﺏ ﺍﻷﺑﺮﺍﺭ ﻭﻗﺮﺓ ﻋﻴﻮﻥ ﺍﻷﺧﻴﺎﺭ ﻁ ﺍﻟﻮﺯﺍﺭﺓ )ﺹ(١٥٢ :
٧٨
ﻭﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﻟﻨﱯ ﰲ ﺗﻐﻴﲑ ﺍﳌﻨﻜﺮ ﻭﺗﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ ،ﻭﺗﻮﺟﻴﻬﻬﺎ ﺇﱃ ﻣـﺎ ﳛﺒـﻪ ﺍﷲ
ﻭﻳﺮﺿﺎﻩ ؛ ﻓﺈﻧﻪ ﺃﻧﻜﺮ ﻋﻠﻰ ﺳﻌ ٍﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺒﻴﺎﻥ ﻓﻀﻞ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺃﻥ ﻭﺟﻮﺩﻫﻢ ﺑﲔ ﺍﳌﺴـﻠﻤﲔ ﻣـﻦ
ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺮﺯﻕ ،ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻹِﻧﻜﺎﺭﻱ .ﻭﻫﺬﺍ ﻳﺒﲔ ﻟﻠﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟـﻞ
ﺴﻨ ِﺔ ﻭﺟﺎ ِﺩﹾﻟ ﻬ ﻢ
ﺤﺤ ﹾﻜ ﻤ ِﺔ ﻭﺍﹾﻟ ﻤ ﻮ ِﻋ ﹶﻈ ِﺔ ﺍﹾﻟ
ﻚ ﺑِﺎﹾﻟ ِ
ﻉ ِﺇﻟﹶﻰ ﺳﺒِﻴ ِﻞ ﺭﺑ
ﺃﳘﻴﺔ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻤﺔ ؛ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﺍ ﺩ
ﺴ ﻦ { )ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ،ﺍﻵﻳﺔ (. ١٢٥ :ﻭﺣﻘﻴﻘﺔ ﺍﳊﻜﻤﺔ :ﻭﺿﻊ ﻛﻞ ﺷﻲﺀ ﰲ ﻣﻮﺿـﻌﻪ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ﻲ ﹶﺃ ﺣ
ﺑﺈﺣﻜﺎﻡ ﻭﺇﺗﻘﺎﻥ ،ﻭﺍﻹِﺻﺎﺑﺔ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ. ١١١
ـــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﺷﺮ :ﺃﻧﺖ ﻣﻊ ﻣﻦ ﺃﺣﺒﺒﺖ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﺳﹶﺄ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﻋ ِﻦ ﺍﻟﺴﺎ ﻋﺔِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺘﻰ ﺍﻟﺴـﺎ ﻋﺔﹸ؟ ﻗﹶـﺎ ﹶﻝ » :ﻭﻣـﺎﺫﹶﺍ
ﺲ ﺭ ِ
ﻋ ﻦ ﹶﺃﻧ ٍ
ﺖ« .ﻗﹶـﺎ ﹶﻝﺖ ﻣ ﻊ ﻣ ﻦ ﹶﺃ ﺣﺒﺒـ ﺐ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﹶﺃﻧ ﺕ ﹶﻟﻬﺎ« .ﻗﹶﺎ ﹶﻝ :ﹶﻻ ﺷ ﻲﺀَِ ،ﺇﻟﱠﺎ ﹶﺃﻧﻲ ﹸﺃ ِﺣ ﹶﺃ ﻋ ﺪ ﺩ
ﺐ ﺍﻟﻨﺒِـ ﻲ
ﺲ» :ﹶﻓﹶﺄﻧﺎ ﹸﺃ ِﺣ
ﺖ« ﻗﹶﺎ ﹶﻝ ﹶﺃﻧ ﺖ ﻣ ﻊ ﻣ ﻦ ﹶﺃ ﺣﺒﺒ ﺸ ﻲﺀٍ ،ﹶﻓ ﺮ ﺣﻨﺎ ِﺑ ﹶﻘ ﻮ ِﻝ ﺍﻟﻨِﺒ ﻲ » :ﹶﺃﻧ ﺲ :ﹶﻓﻤﺎ ﹶﻓﺮِ ﺣﻨﺎ ِﺑ ﹶﺃﻧ
ﺤﺒﻲ ِﺇﻳﺎ ﻫﻢ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﹶﺃ ﻋ ﻤ ﹾﻞ ِﺑ ِﻤﹾﺜ ِﻞ ﹶﺃ ﻋﻤﺎِﻟ ِﻬ ﻢ« .١١٢
ﻭﹶﺃﺑﺎ ﺑ ﹾﻜﺮٍ ،ﻭ ﻋ ﻤﺮ ،ﻭﹶﺃ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﻣ ﻌ ﻬ ﻢ ِﺑ
ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﳍﺎ ﻋﻨﻮﺍﻥ ﺟﺎﻣﻊ ﳊﺮﻛﺔ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻓﻴﻬﺎ ،ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻫﻮ " ﺍﳊﺐ " ،ﻭﻫﻮ ﺍﳌﻌﲎ ﺍﻟﺴﺎﺋﺮ ﰲ
ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﰲ ﺍﻹﻧﺴﺎﻥ ،ﻭﻣﻦ ﺧﻼﻟﻪ ﲢﺼﻞ ﺍﻹﺭﺍﺩﺍﺕ ﻭﺑﺎﻟﺘﺎﱄ ﺗﺘﻢ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﻗﻮﺍﻝ ،ﻭﻫﺬﺍ ﺷﻲﺀ ﻳﻌﺮﻓﻪ
ﺍﻟﻨﺎﺱ ﺑﻌﻤﻮﻣﻬﻢ ﺣﲔ ﻳﺪﺭﻛﻮﻥ ﺃﺳﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ،ﻭﻟﻜﻦ ﻣﻦ ﻋﻈﻤﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺃﻥ ﳚﻌﻞ ﺍﳊﻴـﺎﺓ ﺍﻵﺧـﺮﺓ
ﻛﺬﻟﻚ ،ﻓﻬﻲ ﺣﻴﺎﺓ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳊﺐ ﻛﺬﻟﻚ ﻭ" ﺍﳊﺐ " ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻠﻄﻴﻒ ﺍﻵﺳﺮ ،ﻓﻴﻤﻠﻚ ﻗﻮﺓ ﺍﻟﺘـﺄﺛﲑ
ﻣﻊ ﺧﻔﺎﺋﻪ ،ﻭﻣﻮﻃﻨﻪ ﺍﻟﻘﻠﺐ ﺍﻟﺒﺎﻃﻦ ،ﻭﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺸﻬﻮﺩ ،ﻓﻔﻲ ﺍﻹﻧﺴﺎﻥ ﻳﻈﻬﺮ ﻋﻠـﻰ ﻭﺟﻬـﻪ
ﻭﻗﺴﻤﺎﺗﻪ ،ﻭﻋﻠﻰ ﺃﻗﻮﺍﻟﻪ ﻭﺣﺮﻛﺎﺗﻪ ﻭﻧﻮﻣﻪ ﻭﻗﻴﺎﻣﻪ ،ﻭﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻻ ﻳﻜﺘﺴﺐ ﲨﺎ ﹰﻻ ﻭﻧﻀﺮﺓ ﺇﻻ ﺑﺎﳊـﺐ،
ﻓﺤﻴﺎﺓ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺣﺮﻛﺔ ﻭﺇﺭﺍﺩﺓ ﺗﻨﺸﺄ ﺑﺎﳊﺐ ،ﻭﲨﺎﻝ ﺍﻟﻮﺟﻮﺩ ﻭﻧﻀﺎﺭﺗﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﳊﺐ ،ﻭﺍﻟﻌﺒﻮﺩﻳﺔ
ﻻ ﺗﻨﺸﺄ ﺇﻻ ﺑﺎﳊﺐ ،ﻭﻛﺬﺍ ﺍﳌﺘﺎﺑﻌﺔ ،ﻭﺍﻷﺳﺮﺓ ﻻ ﻳﺴﺘﻘﻴﻢ ﺃﻣﺮﻫﺎ ﺇﻻ ﺑﺎﳊﺐ ﺳﻮﺍﺀ ﺑﲔ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟـﺔ ﺃﻭ
ﺑﲔ ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ،ﻭﻛﺬﺍ ﺍﺘﻤﻊ ﺍﳊﻲ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﻻ ﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻠﻄﻴﻒ ﺍﳉﻤﻴﻞ ﻭﺍﻟﻌﻈﻴﻢ ﻛﺬﻟﻚ.
ﺇﻥ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻌﺮﺿﺔ ﺃﻥ ﺗﺘﺤﻮﻝ ﺇﱃ ﻭﺣﻮﺵ ﻳﻨﻬﺶ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ،ﻭﺇﱃ ﻣﺼﺎﱀ ﺟﺎﻓﺔ ﻻ ﻓﻀﻞ ﻓﻴﻬﺎ ﻟﻠﻤﻌﺎﱐ
ﺍﻟﺒﺎﻃﻨﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﺗﻨﺸﺄ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﳊﺮﻭﺏ ﺍﻟﻨﺠﺴﺔ ﻭﺍﳌﻨﺎﻓﺴﺔ ﺍﻟﺒﻐﻴﻀﺔ.
ﺇﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺩﻳﻦ ﺍﳉﻤﺎﻝ ﻭﺍﳌﻌﺎﱐ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺴﺎﻣﻴﺔ ،ﺩﻳﻦ ﻳﻨﺸﺊ ﻋﻼﻗﺔ ﺣﺐ ﻭﲨـﺎﻝ ﺑـﲔ ﺍﻹﻧﺴـﺎﻥ
ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﻏﲑﻩ ﻣﻬﻤﺎ ﺑﺪﺕ ﺟﺎﻣﺪﺓ ﻻ ﺣﻴﺎﺓ ﻓﻴﻬﺎ ،ﻓﺮﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ ﻋﻦ ﺟﺒﻞ ﺃﺣﺪ» :ﻫـﺬﹶﺍ
٧٩
ﺐ ِﺇﹶﻟﻴﻨﺎ
ﺐ ﻭﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻣﺪﻳﻨﺔ ﺣﺐ ﻟﻘﻮﻟﻪ » :ﺍﻟﱠﻠ ﻬ ﻢ ﺣﺒ ﺤ ُﺐ ﻭﻳ ﺤﺒ ﻪ« ،١١٣ﻓﺎﳉﺒ ﹸﻞ ﻳ ِ
ﺤ ﺤﺒﻨﺎ ﻭﻧ ِ
ﺟﺒ ﹲﻞ ﻳ ِ
ﺽ ﻭﻣـﺎ ﺴﻤﺎ ُﺀ ﻭﺍﹾﻟﹶﺄ ﺭ ﺤﺒﻨﺎ ﻣ ﱠﻜ ﹶﺔ ﹶﺃ ﻭ ﹶﺃ ﺷ ﺪ ،١١٤«..ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻜﺎﻓﺮ } ﹶﻓﻤﺎ ﺑ ﹶﻜ
ﺖ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﻟ ﺍ ﹶﳌﺪِﻳﻨ ﹶﺔ ﹶﻛ
ﻛﹶﺎﻧﻮﺍ ﻣﻨ ﹶﻈﺮِﻳ ﻦ { ]ﺍﻟﺪﺧﺎﻥ١١٥ [٢٩ :ﺃﻱ ﺃﻤﺎ ﻳﺒﻜﻴﺎﻥ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﻟﻌﻼﻗﺔ ﺍﳊﺐ ﺑﻴﻨﻬﻤﺎ ،ﻭﺃﺧﺒﺎﺭ ﺍﳊﺐ
ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺩﻭﺍﻢ ﻭﺷﺠﺮﻫﻢ ﻛﺜﲑﺓ ﺟﺪﺍﹰ ،ﻭﺃﻣﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﻓﻬﻲ ﻋﺠﺐ ﻣﻦ ﺍﻷﻋﺎﺟﻴﺐ ﻓﻌـ ﻦ
ﷲ ﹶﺛ ﻮﺑﻪ ،ﺣﺘﻰ
ﺴ ﺮ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺤ
ﷲ ﻣ ﹶﻄﺮ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﺤ ﻦ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺲ :ﹶﺃﺻﺎﺑﻨﺎ ﻭﻧ
ﹶﺃﻧﺲٍ ،ﻗﹶﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﹶﺃﻧ
ﺚ ﻋ ﻬ ٍﺪ ِﺑ ﺮﺑ ِﻪ ﺗﻌﺎﻟﹶﻰ« ،١١٦ﺇﻧـﻪ
ﺖ ﻫﺬﹶﺍ؟ ﻗﹶﺎ ﹶﻝِ» :ﻟﹶﺄﻧ ﻪ ﺣﺪِﻳ ﹸﺻﻨ ﻌ
ﷲ ِﻟ ﻢ
ﹶﺃﺻﺎﺑ ﻪ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹶﻄﺮِ ،ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺑﺼﺮ ﺍﻟﺒﺎﻃﻦ ﰲ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺭﺅﻳﺔ ﺃﺳﺮﺍﺭﻫﺎ ﺍﳋﻔﻴﺔ ﺍﳉﻤﻴﻠﺔ ،ﻭﻋﻼﻗﺘﻬﺎ ﺑﺄﻋﻈﻢ ﳏﺒﻮﺏ ﻭﺃﲨـﻞ
ﺹ
ﻣﻮﺟﻮﺩ ،ﺇﻧﻪ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺤﺐ ﻟﺬﺍﺗﻪ :ﺇﻧﻪ ﺍﷲ ﺗﻌﺎﱃ .ﻋ ﻦ ﹶﺃﺑِﻲ ﻋﹾﺜﻤﺎﻥﹶ ،ﻗﹶﺎ ﹶﻝ :ﺣ ﺪﹶﺛﻨِﻲ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺍﻟﻌـﺎ ِ
ﺐ ِﺇﹶﻟﻴـﻚ؟
ﺱ ﹶﺃ ﺣ
ﻱ ﺍﻟﻨﺎ ِ
ﺖ ":ﹶﺃ ﻼ ِﺳﻞِ ،ﹶﻓﹶﺄﺗﻴﺘ ﻪ ﹶﻓ ﹸﻘ ﹾﻠ
ﺴﹶﺕ ﺍﻟ
ﺶ ﺫﹶﺍ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ،ﺑ ﻌﹶﺜ ﻪ ﻋﻠﹶﻰ ﺟﻴ ِ
ﺭ ِ
ﺏ« ﹶﻓ ﻌ ﺪ
ﳋﻄﱠﺎ ِ
ﺖ :ﹸﺛ ﻢ ﻣﻦ؟ ﻗﹶﺎ ﹶﻝ» :ﹸﺛ ﻢ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍ ﹶ
ﺖِ :ﻣ ﻦ ﺍﻟ ﺮﺟﺎﻝِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ» :ﹶﺃﺑﻮﻫﺎ«،ﹸﻗ ﹾﻠ ﺸ ﹸﺔ«،ﹶﻓ ﹸﻘ ﹾﻠ
ﻗﹶﺎ ﹶﻝ» :ﻋﺎِﺋ
ِﺭﺟﺎﻟﹰﺎ " .١١٧ﻓﻬﻲ ﺣﺒﻴﺒﺘﻪ ﻭﻫﻮ ﺣﺒﻴﺒﻬﺎ ﻭﻻ ﺧﺠﻞ ﰲ ﻫﺬﺍ ﺍﺘﻤﻊ ﻣﻦ ﻫﺬﺍ ﺍﳊﺐ ﺍﻟﺮﺍﺋﻊ ﺍﻟﻌﻈﻴﻢ ،ﳛﺒﻬـﺎ
ﺣﱴ ﺇﻧﻪ ﻟﻴﻀﻊ ﻓﻤﻪ ﻋﻠﻰ ﻣﻜﺎﻥ ﺷﺮﺎ ﻣﻦ ﺍﻹﻧﺎﺀ ﻟﻴﻤﺲ ﺑﻔﻤﻪ ﺍﻟﺸﺮﻳﻒ ﻣﻜﺎﻥ ﻓﻤﻬﺎ ﺍﻟﻄﻴﺐ ﺍﳉﻤﻴﻞ ،ﻓﻌـ ﻦ
ﺖﺖ ﻭﹶﺃﻧﺎ ﺣـﺎِﺋﺾ ،ﻭ ﹸﻛﻨـ ﺿ ﻌ
ﺚ ﻭ ﷲ ﻓﹶﺎﻩ ﺣﻴ ﹸ ﻀ ﻊ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻕ »ﹶﻓﻴ
ﻕ ﺍﹾﻟ ﻌ ﺮ
ﺖ ﹶﺃﺗ ﻌ ﺮ
ﺖ :ﹸﻛﻨ ﺸﺔﹶ ،ﻗﹶﺎﹶﻟ
ﻋﺎِﺋ
١١٨
ﺾ«
ﺖ ﻭﹶﺃﻧﺎ ﺣﺎِﺋ
ﺿ ﻌ
ﺚ ﻭ
ﻀ ﻊ ﻓﹶﺎ ﻩ ﺣﻴ ﹸ
ﺏ ِﻣ ﻦ ﺍﹾﻟِﺈﻧﺎ ِﺀ ﹶﻓﻴ
ﹶﺃ ﺷ ﺮ
- ١١٣ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ- ١٦٠٩ - ٥٤٢٥(٥٩٣ :
- ١١٤ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ- ٧٥٤ - ١٨٨٩(٢٧٠ :
ﺖ ﻋﻠﹶـﻴ ِﻬ ﻢ - ١١٥ﻋ ﻦ ﺳﻌِﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻗﹶﺎ ﹶﻝ :ﹶﺃﺗﻰ ِﺍﺑﻦ ﻋﺒﺎﺱ ﺭِ
ﺿ ﻲ ﺍﻟﻠﱠﻪ ﻋﻨ ﻬﻤﺎ ﺭﺟﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳﺎ ﹶﺃﺑﺎ ﺍﹾﻟ ﻌﺒﺎﺱ ﹶﺃ ﺭﹶﺃﻳﺖ ﹶﻗﻮﻝ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ "ﹶﻓﻤﺎ ﺑﻜﹶـ
ﺨﻠﹶﺎﺋِﻖ ِﺇﻟﱠﺎ ﻭﹶﻟ ﻪ
ﺲ ﹶﺃﺣﺪ ِﻣ ﻦ ﺍﹾﻟ
ﺿ ﻲ ﺍﻟﻠﱠﻪ ﻋﻨ ﻪ :ﻧ ﻌ ﻢ ِﺇﻧ ﻪ ﹶﻟﻴ
ﺴﻤﺎﺀ ﻭﺍﹾﻟﹶﺄﺭﺽ ﻋﻠﹶﻰ ﹶﺃﺣﺪ؟ ﻗﹶﺎ ﹶﻝ ﺭ ِ ﺽ ﻭﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻣﻨ ﹶﻈﺮِﻳ َﻦ " ﹶﻓ ﻬ ﹾﻞ ﺗﺒﻜِﻲ ﺍﻟ ﺴﻤﺎ ُﺀ ﻭﺍﹾﻟﹶﺄ ﺭ
ﺍﻟ
ﺼﻌﺪ ﻓِﻴ ِﻪ ﻋﻤﻠﻪ ﻭﻳﻨﺰِﻝ ِﻣﻨ ﻪ ِﺭﺯﻗـﻪ ﺴﻤﺎﺀ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ﻳ ﺕ ﺍﹾﻟ ﻤ ﺆﻣِﻦ ﹶﻓﹸﺄ ﹾﻏِﻠ ﻖ ﺑﺎﺑﻪ ِﻣ ﻦ ﺍﻟ
ﺼﻌﺪ ﻋﻤﻠﻪ ،ﹶﻓِﺈﺫﹶﺍ ﻣﺎ ﺴﻤﺎﺀ ِﻣﻨ ﻪ ﻳﻨﺰِﻝ ِﺭﺯﻗﻪ ﻭﻓِﻴ ِﻪ ﻳ
ﺑﺎﺏ ﻓِﻲ ﺍﻟ
ﺖ ﻋﹶﻠﻴﻪِ ،ﻭِﺇ ﱠﻥ ﹶﻗ ﻮﻡ ِﻓ ﺮ ﻋﻮﻥ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﹶﻟ ﻬ ﻢ
ﺼﻠﱢﻲ ﻓِﻴﻬﺎ ﻭﻳ ﹾﺬﻛﹸﺮ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻓِﻴﻬﺎ ﺑ ﹶﻜ ﺼﻠﱠﺎ ﻩ ِﻣ ﻦ ﺍﹾﻟﺄﹶﺭﺽ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﻳ ﹶﻓ ﹶﻔ ﹶﻘ ﺪ ﻩ ﺑﻜﹶﻰ ﻋﹶﻠﻴﻪِ ،ﻭِﺇﺫﹶﺍ ﹶﻓ ﹶﻘ ﺪ ﻩ ﻣ
ﺴﻤﺎﺀ ﻭﺍﹾﻟﹶﺄﺭﺽ".ﺃﺧﺮﺟـﻪ ﺍﻟﻄـﱪﻱ ٣٦ /٢٢ﻭ ﻚ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﻟ
ﻓِﻲ ﺍﹾﻟﹶﺄﺭﺽ ﺁﺛﹶﺎ ﺭ ﺻﺎِﻟﺤﺔ ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻳﺼﻌﺪ ِﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ِﻣﻨ ﻬ ﻢ ﺧﻴﺮ ،ﹶﻓﹶﻠ ﻢ ﺗﺒ ِ
٧٥ /٢٥ﻭﺍﺑﻦ ﻛﺜﲑ ٢٥٤ /٧ﻭ ٢٥٥ﻣﻦ ﻃﺮﻕ ﺗﻘﻮﻱ ﺑﻌﻀﻬﺎ.ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻮﺕ ﻭﺳﻂ ﻋﺎﺩﻱ -ﻁ) ٤ﺹ(٢٦٣ :
- ١١٦ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٨٩٨)(٢٩٠ :
]ﺵ )ﻤﻪ ﻧﻔﺴﻪ( ﺿﺒﻄﻨﺎﻩ ﺑﻮﺟﻬﲔ ﻓﺘﺢ ﺍﻟﺘﺎﺀ ﻣﻊ ﺿﻢ ﺍﳍﺎﺀ ﻭﺿﻢ ﺍﻟﺘﺎﺀ ﻣﻊ ﻛﺴﺮ ﺍﳍﺎﺀ ﻳﻘﺎﻝ ﳘﻪ ﺍﻟﺸﻲﺀ ﻭﺃﳘﻪ ﺃﻱ ﺍﻫﺘﻢ ﻟﻪ[
- ١١٧ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٣١٩ - ٣٦٦٢(٤٧٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﻣـﻦ
ﻓﻀﺎﺋﻞ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺭﻗﻢ ) .٢٣٨٤ﺫﺍﺕ ﺍﻟﺴﻼﺳﻞ( ﺃﻱ ﺍﻟﻐﺰﻭﺓ ﺍﳌﺴﻤﺎﺓ ﺑﺬﻟﻚ ﻭﻫﻮ ﺍﺳﻢ ﻣﻜﺎﻥ ﻭﻛﺎﻧﺖ ﺍﻟﻐﺰﻭﺓ ﺳـﻨﺔ
ﺳﺒﻊ ﻟﻠﻬﺠﺮﺓ ﻭﻗﻴﻞ ﲰﻴﺖ ﻛﺬﻟﻚ ﻷﻥ ﺍﳌﺸﺮﻛﲔ ﺍﺭﺗﺒﻂ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﻭﻗﻴﻞ ﻷﻥ ﺍﻷﺭﺽ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ ﺫﺍﺕ ﺭﻣﻞ ﻳﻨﻌﻘﺪ ﺑﻌﻀﻪ ﻋﻠـﻰ
ﺑﻌﺾ ﻛﺎﻟﺴﻠﺴﻠﺔ) .ﻓﻌﺪ ﺭﺟﺎﻻ( ﺃﻱ ﺫﻛﺮ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﳛﺒﻬﻢ ﻣﻨﻬﻢ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ[
- ١١٨ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) ( ٦٢)(٩٥ /١ﺻﺤﻴﺢ
ﺾ"ﺍﻷﻭﺳﻂ ﰲ ﺍﻟﺴﻨﻦ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻻﺧﺘﻼﻑ )(٢٩٨ /١
ﻕ ﻭ ﻋﻠﹶﻰ ﹶﻃﻬﺎ ﺭ ِﺓ ﺳ ﺆ ِﺭ ﺍﹾﻟﺤﺎِﺋ ِ
ﺚ ﻋﻠﹶﻰ ﹶﻃﻬﺎ ﺭ ِﺓ ﺍﹾﻟﺒﺰﺍ ِ
ﺤﺪِﻳ ﹸ
ﻗﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ :ﹶﻓ ﺪ ﱠﻝ ﻫﺬﹶﺍ ﺍﹾﻟ
٨٠
ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﳎﺘﻤﻌﺎﺕ ﺍﻟﻘﺴﻮﺓ ﺍﻟﱵ ﳜﺠﻞ ﺍﳌﺮﺀ ﻣﻦ ﺇﻋﻼﻥ ﺣﺒﻪ ﶈﺒﻮﺑﺘﻪ ﻭﺯﻭﺟﺘﻪ ﹼﰒ ﻳﺴﺄﻝ ﻋﻦ ﺃﺣـﺐ
ﺍﻟﺮﺟﺎﻝ ﺇﻟﻴﻪ ﻓﻴﻘﻮﻝ) :ﺃﺑﻮ ﺑﻜﺮ( ،ﻓﺎﻟﺮﺟﻞ ﳛﺐ ﺍﻟﺮﺟﻞ ،ﻭﻣﻦ ﺍﻟﺪﻳﻦ ﺃﻥ ﳜﱪ ﺍﳌﺮﺀ ﺃﺧﺎﻩ ﺃﻧﻪ ﳛﺒﻪ ،١١٩ﻭﻟﻘﺪ
ﻛﺎﻥ ﻣﻦ ﳏﺒﺘﻪ ﻟﻸﻃﻔﺎﻝ ﺃﻥ ﳝﺮ ﻢ ﻭﻳﺴﻠﻢ ﻋﻠﻴﻬﻢ ،ﻭﻳﻮﻃﺊ ﻛﺘﻔﻪ ﺍﻟﺸﺮﻳﻒ ﺇﻥ ﺃﺭﺍﺩﻭﺍ ﻟﻌﺒﹰﺎ ﺃﻭ ﳍﻮﹰﺍ ﻳﻠﻴـﻖ
ﻢ ،ﻓﻬﻮ ﻳﻨﺤﲏ ﻟﲑﻛﺐ ﺃﺑﻨﺎﺅﻩ -ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻟﻌﻦ ﺍﷲ ﻣـﻦ ﺃﺑﻐﻀـﻬﻤﺎ ﻭﻗﺘـﻞ
ﺖ
ﺨﻄﱠﺎﺏِ ،ﻗﹶـﺎ ﹶﻝ :ﺭﹶﺃﻳـ ﺍﳊﺴﲔ -ﳘﺎ ﻳﺮﻛﺒﺎﻥ ﻋﻠﻰ ﻇﻬﺮﻩ ﺍﻟﺸﺮﻳﻒ ﻭﲝﺐ ﺭﺍﺋﻊ ﲨﻴﻞ ،ﻓ ﻌ ﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
ﺤﺘ ﹸﻜﻤﺎ .ﹶﻓﻘﹶـﺎ ﹶﻝ ﺍﻟﻨﺒِـ ﻲ » :ﻭِﻧﻌـ ﻢ ﺱ ﺗ ﺖِ :ﻧ ﻌ ﻢ ﺍﹾﻟ ﹶﻔ ﺮ
ﺴﻴ ﻦ ﻋﻠﹶﻰ ﻋﺎِﺗ ﹶﻘ ِﻲ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺤﺴ ﻦ ﻭﺍﹾﻟ
ﺤﺍﹾﻟ
١٢٠
ﺍﹾﻟﻔﹶﺎ ِﺭﺳﺎ ِﻥ ﻫﻤﺎ«
ﺖ :ﻳـﺎ
ﺴﻴ ﻦ ﻳ ﹾﻠ ﻌﺒﺎ ِﻥ ﻋﻠﹶﻰ ﺑ ﹾﻄِﻨﻪِ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺤﺴ ﻦ ﻭﺍﹾﻟ ﺤ ﺖ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﻭﺍﹾﻟ ﻭ ﻋ ﻦ ﺳ ﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ :ﺩ ﺧ ﹾﻠ
١٢١
ﻱ.ﺤﺒ ﻬﻤﺎ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﻣﺎﻟِﻲ ﻻ ﹸﺃ ِﺣﺒ ﻬﻤﺎ ؟ ﻫﻤﺎ ﺭﻳﺤﺎﻧﺘﺎ
ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﺗ ِ
ﻭﻛﺎﻥ ﳛﺐ ﺍﻟﺒﻨﺎﺕ ﻓﻜﺎﻥ ﻳﺒﺶ ﻟﺮﺅﻳﺔ ﺣﺒﻴﺒﺘﻪ ﻓﺎﻃﻤﺔ ﻭﻳﻮﺳﻊ ﳍﺎ ﻭﻳﻔﺮﺵ ﳍﺎ ﺭﺩﺍﺀﻩ ،ﻭﺍﲰﻊ ﺇﱃ ﺣـﺪﻳﺚ
ﺖ ﺭﺳـﻮ ﹶﻝ ﺖ :ﹶﺃﺗﻴ
ﺖ ﺧﺎِﻟ ِﺪ ﺑ ِﻦ ﺳﻌِﻴﺪٍ ،ﻗﹶﺎﹶﻟ ﺍﳊﺐ ﻣﻊ ﺑﻨﺖ ﺗﻠﻬﻮ ﲞﺘﻢ ﺍﻟﻨﺒﻮﺓ ﻋﻠﻰ ﻇﻬﺮﻩ :ﻓ ﻌ ﻦ ﹸﺃ ﻡ ﺧﺎِﻟ ٍﺪ ِﺑﻨ ِ
ﺸﻴ ِﺔ
ﳊﺒ ِ
ﺻ ﹶﻔﺮ ،ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﺳﻨ ﻪ ﺳﻨ ﻪ« -ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ :ﻭ ِﻫ ﻲ ﺑِﺎ ﹶ
ﺺ ﹶﺃ
ﺍﻟﱠﻠ ِﻪ ﻣ ﻊ ﹶﺃﺑِﻲ ﻭ ﻋﹶﻠ ﻲ ﹶﻗﻤِﻴ
ﺐ ِﺑﺨﺎﺗ ِﻢ ﺍﻟﻨﺒ ﻮﺓِ ،ﹶﻓ ﺰﺑ ﺮﻧِﻲ ﹶﺃﺑِﻲ ،ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﺩ ﻋﻬﺎ« ،ﺛﹸـ ﻢ ﻗﹶـﺎ ﹶﻝ ﺖ ﹶﺃﹾﻟ ﻌ
ﺖ :ﹶﻓ ﹶﺬ ﻫﺒ
ﺴﻨ ﹲﺔ ،-ﻗﹶﺎﹶﻟ
ﺣ
ﺖ ﺣﺘﻰ ﹶﺫ ﹶﻛ ﺮ
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﹶﺃﺑﻠِﻲ ﻭﹶﺃ ﺧِﻠﻔِﻲ ﹸﺛﻢ ،ﺃﹶﺑﻠِﻲ ﻭﹶﺃ ﺧِﻠﻔِﻲ ،ﹸﺛ ﻢ ﹶﺃﺑﻠِﻲ ﻭﹶﺃ ﺧِﻠﻔِﻲ« ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ :ﹶﻓﺒ ِﻘﻴ
١٢٢
"
ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺷﻲﺀ ﻣﻘﺪﺱ ﻋﻦ ﳌﺲ ﺍﻟﻄﻔﻞ ﳝﻨﻊ ﻣﻨﻪ ،ﺑﻞ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﻳﺒﻮﻝ ﰲ ﺣﺠﺮ ﺍﻟﻨﱯ ،ﻭﻣﺎ ﺃ ﻣﺮﻩ
ﺑﺎﻟﺮﺵ ﻣﻦ ﺑﻮﻝ ﺍﻟﻄﻔﻞ ١٢٣ﻭﺍﻟﻐﺴﻞ ﻣﻦ ﺑﻮﻝ ﺍﳉﺎﺭﻳﺔ ١٢٤ﺇﻻ ﺇﺷﺎﺭﺓ ﺃﻥ ﻻ ﳝﻨﻌﻜﻢ ﺑـﻮﻟﹸﻬﻢ ﻣـﻦ ﲪﻠـﻬﻢ
ﻼ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﳊﺐ ﺍﻟﻼﺋﻘﺔ ﺑﲔ ﺍﻟﻨﺎﺱ.
ﻭﺍﻟﻠﻌﺐ ﻣﻌﻬﻢ ﻓﻌ ﹰ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻣ ﺮ ﺑِﺎﻟﻨِﺒ ﻲ ﺭ ﺟﻞﹲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞِ :ﺇﻧﻲ ﹶﻟﹸﺄ ِﺣﺒ ﻪ ﻓِﻲ ﺍﻟﱠﻠ ِﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﹶﺃﹶﺃ ﻋﹶﻠ ﻤﺘﻪ؟« ﻗﹶﺎ ﹶﻝ: ﺲ ﺭ ِ - ١١٩ﻋ ﻦ ﹶﺃﻧ ٍ
ﻚ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻱ ﹶﺃ ﺣﺒﺒﺘﻨِﻲ ﹶﻟ ﻪ « ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼـﺤﻴﺤﲔ ﻟﻠﺤـﺎﻛﻢ )/٤ ﺖ ﺍﻟ ﺮ ﺟ ﹶﻞ ﹶﻓﹶﺄ ﻋﹶﻠ ﻤﺘ ﻪ .ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﺣﺒ
ﻟﹶﺎ .ﻗﹶﺎ ﹶﻝ» :ﹶﻓﹶﺄ ﻋِﻠ ﻤ ﻪ« .ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﻠﻘِﻴ
( ٧٣٢١)(١٨٩ﺻﺤﻴﺢ
- ١٢٠ﺷﺮﺡ ﻣﺬﺍﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻﺑﻦ ﺷﺎﻫﲔ )ﺹ ( ١٧٨)(٢٨٩ :ﻭﻓﻀﺎﺋﻞ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ )ﺹ(١٣٥)(١٢١ :
ﻭﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ = ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ ) ( ٢٩٣)(٤١٧ /١ﺻﺤﻴﺢ
- ١٢١ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ﻋﻦ ﺯﻭﺍﺋﺪ ﺍﻟﺒﺰﺍﺭ (٢٦٢٢) (٢٢٥ / ٣) -ﺻﺤﻴﺢ
- ١٢٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٣٠٧١)(٧٤ /٤
] ﺵ )ﻓﺰﺑﺮﱐ( ﺮﱐ) .ﺃﺑﻠﻲ( ﻣﻦ ﺃﺑﻠﻴﺖ ﺍﻟﺜﻮﺏ ﺇﺫﺍ ﺟﻌﻠﺘﻪ ﻋﺘﻴﻘﺎ ﻭﺃﺧﻠﻘﻲ ﲟﻌﻨﺎﻩ ﻭﺍﳌﻌﲎ ﻋﻴﺸﻲ ﻭﺧﺮﻗﻲ ﺛﻴﺎﺑﻚ ﻭﺍﺭﻗﻌﻴﻬـﺎ ﻭﻫﻜـﺬﺍ .ﻭﰲ
ﻧﺴﺨﺔ )ﻭﺃﺧﻠﻔﻲ( ﻣﻦ ﺍﳋﻠﻒ ﻭﻫﻮ ﺍﻟﻌﻮﺽ ﻭﺍﻟﺒﺪﻝ ﺃﻱ ﺍﻛﺘﺴﱯ ﺧﻠﻔﻪ ﺑﻌﺪ ﺑﻼﺋﻪ) .ﻓﺒﻘﻴﺖ ﺣﱴ ﺫﻛﺮ( ﻋﺎﺷﺖ ﺃﻡ ﺧﺎﻟﺪ ﺣﱴ ﺫﻛﺮ ﺍﻟـﺮﺍﻭﻱ
ﺯﻣﻨﺎ ﻃﻮﻳﻼ ﻧﺴﻲ ﻃﻮﻝ ﻣﺪﺗﻪ ﻭﻳﺮﻭﻯ )ﺣﱴ ﺫﻛﺮﺕ( ﺃﻱ ﺻﺎﺭﺕ ﻣﺬﻛﻮﺭﺓ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﳋﺮﻭﺟﻬﺎ ﻋﻦ ﺍﻟﻌﺎﺩﺓ .ﻭﰲ ﻧﺴﺨﺔ )ﺩﻛﻦ( ﻣﻦ ﺍﻟﺪﻛﻨﺔ
ﻭﻫﻲ ﻏﱪﺓ ﺃﻱ ﺍﺳﻮﺩ ﻟﻮﻧﻪ ﻣﻦ ﻃﻮﻝ ﻣﺎ ﻟﺒﺲ[
ﺴ ﻪ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ﻓِـﻲ
ﺻ ِﻐﲑٍ ،ﹶﻟ ﻢ ﻳﺎ ﹸﻛ ِﻞ ﺍﻟ ﱠﻄﻌﺎﻡِ ،ﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﹶﺄ ﺟﹶﻠ
ﺖ ﺑِﺎﺑ ٍﻦ ﹶﻟﻬﺎ ﺼﻦٍ ،ﹶﺃﻧﻬﺎ »ﹶﺃﺗ ﺤ ﺖ ِﻣ ﺲ ِﺑﻨ ِ - ١٢٣ﻋ ﻦ ﹸﺃ ﻡ ﹶﻗﻴ ٍ
ﺴ ﹾﻠ ﻪ« ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴـﻠﻢ )ﺹ]- ١١٨ - ٢٢٣(٧٢ :ﺵ ﺤ ﻪ ﻭﹶﻟ ﻢ ﻳ ﻐ ِ
ﻀﺠ ِﺮﻩِ ،ﹶﻓﺒﺎ ﹶﻝ ﻋﻠﹶﻰ ﹶﺛ ﻮِﺑﻪِ ،ﻓﹶ ﺪﻋﺎ ِﺑﻤﺎﺀٍ ،ﹶﻓﻨ
ﺣ
٨١
ﺐ ﻗﻠﱯ ﻟﺮﺳﻮﻝ ﺍﷲ ﻻ ﳛﺼﻞ ﺍﻟﺘﺄﺳـﻲ
ﺑﺎﳊﺐ ﻭﺣﺪﻩ ﲢﺼﻞ ﺍﳌﺘﺎﺑﻌﺔ ﺑﲔ ﺍﻟﺘﺎﺑﻊ ﻭﺍﳌﺘﺒﻮﻉ ﻓﻤﻦ ﻏﲑ ﺣ
ﻭﺍﻻﻧﻘﻴﺎﺩ.
ﻭﺑﺎﳊﺐ ﻭﺣﺪﻩ ﲢﺼﻞ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻓﺤﻴﻨﻬﺎ ﺗﻨﺼﺐ ﺍﻷﻗﺪﺍﻡ ﻭﺗﻨﻔﻖ ﺍﻷﻣﻮﺍﻝ ﻭﺗﺰﻫﻖ ﺍﻷﺭﻭﺍﺡ
ﻭﺗﺒﺬﻝ ﺍﻟﻨﻔﺎﺋﺲ ﺭﺟﺎﺀ ﺃﻥ ﺗﺮﻯ ﻭﺟﻪ ﺍﶈﺒﻮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ.
ﻭﺑﺎﳊﺐ ﻭﺣﺪﻩ ﻳﻄﺎﻉ ﺍﻷﻣﺮ ﰲ ﺍﻟﺒﺎﻃﻦ ﻋﻦ ﺭﺿﺎ ﻭﻗﺒﻮﻝ ﻛﻤﺎ ﻳﻄﺎﻉ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﻭﻻ ﺣﻴﺎﺓ ﻟﻠﻤﺠﺘﻤﻌـﺎﺕ
ﻭﺍﳉﻤﺎﻋﺎﺕ ﺇﻻ ﺬﻩ ﺍﻟﻄﺎﻋﺔ ﺍﻟﺒﺎﻃﻨﺔ ﺍﻟﺮﺍﺿﻴﺔ.
ﺱ
ﻼ ﻟﻀﺮﻭﺭﺍﺕ ﻭﺣﺎﺟﻴﺎﺕ ﺍﳊﻴﺎﺓ ،ﺑﻞ ﻫﻲ ﺃ
ﺇﻥ ﺍﳌﻌﺎﱐ ﺍﳉﻤﻴﻠﺔ ﻟﻴﺲ ﺃﻣﺮﹰﺍ ﺯﺍﺋﺪﹰﺍ ﻋﻦ ﺍﳊﻴﺎﺓ ،ﻭﻟﻴﺴﺖ ﻣﻜﻤ ﹰ
ﺍﳊﻴﺎﺓ ﻭﺿﺮﻭﺭﺎ ﺍﻷﻭﱃ ﻭﻏﲑﻫﺎ ﻣﻜﻤﻞ ﳍﺎ ﻭﻫﺎﻣﺶ ﻋﻠﻰ ﺟﻮﺍﻧﺒﻬﺎ ،ﻭﻣﻦ ﱂ ﻳﻔﻬﻢ ﻫﺬﺍ ﻓﻬﻮ ﺃﺿـﻞ ﻣـﻦ
ﺩﻭﺍﺏ ﺍﻷﺭﺽ ﻭﺃﻧﻌﺎﻣﻬﺎ ،ﻷﻥ ﺍﻷﻧﻌﺎﻡ ﺗﻔﻬﻢ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻭﺗﺮﺍﻋﻴﻬﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ﺃﺷﻴﺎﺋﻬﺎ ﺑﻞ ﻭﻋﻠﻰ ﺣﺴﺎﺏ
ﺣﻴﺎﺎ ،ﻓﺎﻷﺳﺪ ﳝﻮﺕ ﻣﻦ ﺃﺟﻞ ﺯﻭﺟﺘﻪ ﻭﺍﻟﺪﺏ ﳝﻮﺕ ﻣﻦ ﺃﺟﻞ ﺃﻭﻻﺩﻩ ،ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺃﻥ ﻣـﻦ
ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﺗﻀﻴﻊ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﳉﺒﺎﻝ ﻭﺍﻟﺒﺤﺎﺭ ﻓﻘﺎﻝ ﺳـﺒﺤﺎﻧﻪ:
ﺾ ﺍﱠﻟﺬِﻱ ﻋ ِﻤﻠﹸﻮﺍ ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﻳ ﺮ ِﺟﻌـﻮ ﹶﻥ {
ﺱ ِﻟﻴﺬِﻳ ﹶﻘ ﻬ ﻢ ﺑ ﻌ
ﺖ ﹶﺃﻳﺪِﻱ ﺍﻟﻨﺎ ِ
ﺴﺒ
ﺤ ِﺮ ِﺑﻤﺎ ﹶﻛ
} ﹶﻇ ﻬ ﺮ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ ﻓِﻲ ﺍﹾﻟﺒ ﺮ ﻭﺍﹾﻟﺒ
١٢٥
]ﺍﻟﺮﻭﻡ[٤١ :
ﺗﺒﻘﻰ ﻣﺴﺄﻟﺔ ﻭﻫﻲ ﻣﻬﻤﺎﺕ ﲢﺼﻴﻞ ﺍﳊﺐ ،ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﺸﺮﻉ ﻛﻠﻪ ﻣﻦ ﻛﺘﺎﺏ ﻭﺳﻨﺔ ﻣﺎ ﻭﺿـﻊ ﺇﻻ ﳍـﺬﺍ
ﺍﳌﻘﺼﺪ ،ﻭﻛﻠﻤﺎ ﺣﺼﻞ ﺍﳌﺮﺀ ﻃﺎﻋﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ﺍﻗﺘﺮﺏ ﲟﻘﺪﺍﺭﻫﺎ ﺇﱃ ﺣﺐ ﺍﷲ ﺑﻞ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻷﻥ ﻛـﺮﻡ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ":ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ :ﹶﺃﻧﺎ ِﻋﻨ ﺪ ﻇﹶـ ﻦ
ﺍﷲ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺴ ِﻪ ﹶﺫ ﹶﻛ ﺮﺗ ﻪ ﻓِﻲ ﻧ ﹾﻔﺴِﻲ ،ﻭِﺇ ﹾﻥ ﹶﺫ ﹶﻛ ﺮﻧِﻲ ﻓِﻲ ﻣﹶﻠٍﺈ ﹶﺫ ﹶﻛ ﺮﺗـ ﻪ ﻋﺒﺪِﻱ ﺑِﻲ ،ﻭﹶﺃﻧﺎ ﻣ ﻌ ﻪ ِﺇﺫﹶﺍ ﹶﺫ ﹶﻛ ﺮﻧِﻲ ،ﹶﻓِﺈ ﹾﻥ ﹶﺫ ﹶﻛ ﺮﻧِﻲ ﻓِﻲ ﻧ ﹾﻔ ِ
ﺖ ِﺇﹶﻟﻴ ِﻪ ﺑﺎﻋـﺎ، ﺏ ِﺇﹶﻟ ﻲ ِﺫﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ
ﺖ ِﺇﹶﻟﻴ ِﻪ ِﺫﺭﺍﻋﺎ ،ﻭِﺇ ﹾﻥ ﺗ ﹶﻘ ﺮ
ﺸﺒ ٍﺮ ﺗ ﹶﻘ ﺮﺑ
ﺏ ِﺇﹶﻟ ﻲ ِﺑ ِ
ﻓِﻲ ﻣﹶﻠٍﺈ ﺧﻴﺮٍ ِﻣﻨ ﻬﻢ ،ﻭِﺇ ﹾﻥ ﺗ ﹶﻘ ﺮ
ﻭِﺇ ﹾﻥ ﹶﺃﺗﺎﻧِﻲ ﻳ ﻤﺸِﻲ ﹶﺃﺗﻴﺘ ﻪ ﻫ ﺮ ﻭﹶﻟ ﹰﺔ " ،١٢٦ﻭﻛﻠﻤﺎ ﺣﺼﻞ ﺍﳌﺮﺀ ﻃﺎﻋﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ﻳﺰﺩﺍﺩ ﻗﺮﺑﹰﺎ ﻣﻦ ﺃﺣﺒـﺎﺀ ﺍﷲ
ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻈﻬﺎﺭﺓ ﺑﺎﺏ ﺣﻜﻢ ﺑﻮﻝ ﺍﻟﻄﻔﻞ ﺍﻟﺮﺿﻴﻊ ﻭﻛﻴﻔﻴﺔ ﻏﺴﻠﻪ .ﻭﰲ ﺍﻟﺴﻼﻡ ﺑﺎﺏ ﺍﻟﺘﺪﺍﻭﻱ ﺑﺎﻟﻌﻮﺩ ﺍﳍﻨﺪﻱ ﺭﻗﻢ ) ٢٨٧ﻓﻨﻀـﺤﻪ(
ﺭﺷﻪ ﲟﺎﺀ ﻋﻤﻪ ﻣﻦ ﻏﲑ ﺳﻴﻼﻥ[
ﺲ ﹶﺛ ﻮﺑـﺎ
ﺖ :ﺍﻟﹾـﺒ
ﺠ ِﺮ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﺒﺎ ﹶﻝ ﻋﹶﻠﻴ ِﻪ ﹶﻓ ﹸﻘ ﹾﻠ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻓِﻲ ِﺣ
ﺴﻴ ﻦ ﺑ ﻦ ﻋِﻠ ﻲ ﺭ ِ
ﺤﺖ :ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ
ﺙ ﻗﹶﺎﹶﻟ - ١٢٤ﻋ ﻦ ﹸﻟﺒﺎﺑ ﹶﺔ ِﺑﻨ ِ
ﺖ ﺍﹾﻟﺤﺎ ِﺭ ِ
ﻀ ﺢ ِﻣ ﻦ ﺑ ﻮ ِﻝ ﺍﻟ ﱠﺬ ﹶﻛ ِﺮ«ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ )( ٣٧٥)(١٠٢ /١ﺣﺴﻦ ﺻﺤﻴﺢ ﺴ ﹸﻞ ِﻣﻦ ﺑ ﻮ ِﻝ ﺍﹾﻟﹸﺄﻧﺜﹶﻰ ﻭﻳﻨ
ﺴﹶﻠ ﻪ .ﻗﹶﺎ ﹶﻝِ» :ﺇﻧﻤﺎ ﻳ ﻐ
ﻭﹶﺃ ﻋ ِﻄﻨِﻲ ِﺇﺯﺍ ﺭ ﻙ ﺣﺘﻰ ﹶﺃ ﹾﻏ ِ
ﳊ ﺮﻣﺎﺕِ ،ﻭﺍﻟﺘﻨﻜﱡـ ِﺮ
ﺱ ﻣ ﻦ ﺍﻟﻈﱡﻠﻢِ ،ﻭﺍﻧِﺘﻬﺎ ِﻙ ﺍ ﹸ
ﺐ ﻣﺎ ﺍﻗﺘ ﺮﹶﻓ ﻪ ﺍﻟﻨﺎ
ﻚ ِﺑﺴﺒ ِ
ﺿﻄِﺮﺍﺑﺎﺕ . .ﻭﺫﹶﻟ ﺏ ﻭﺍﻻ - ١٢٥ﹶﻇ ﻬ ﺮ ﺍﻟ ﹶﻔﺴﺎ ﺩ ﻓِﻲ ﺍﻟﻌﺎﹶﻟ ِﻢ ﺑﺎﻟ ِﻔﺘ ِﻦ ﻭﺍﳊﹸﺮﻭ ِ
ﺐ ﻣ ﻦ ﺿﻤ ٍﲑ ﹶﺃ ﻭ ﻭﺟﺪﺍ ٍﻥ ﺃﻭ ﺣﻴﺎ ٍﺀ
ﻉ ﻭﻻ ﺭﻗﻴ ٍﻼ ﻭﺍﺯ ٍ
ﺽ ﹶﻓﺴﺎﺩﹰﺍ ِﺑ ﹶ ﺖ ﻓِﻲ ﺍ َﻷًﺭ ِ ﺱ ِﻣ ﻦ ِﻋﻘﹶﺎﻟِﻬﺎ ،ﻭﻋﺎﹶﺛ ﺏ ﻓﺎﻧ ﹶﻄﹶﻠﻘﹶﺖ ﺍﻟﻨﻔﹸﻮ
ﳊﺴﺎ ِ ﻟِﻠﺪﻳﻦِ ،ﻭﻧِﺴﻴﺎ ِﻥ ﻳﻮ ِﻡ ﺍ ِ
ﳊﻖ ،ﻭﻳ ﹸﻜﻔﱡﻮ ﹶﻥ ﻋ ِﻦ ﺍﻟﻀـﻼ ِﻝ ﻭﺍﻟﻐِﻮﺍﻳـﺔِ، ﺾ ﻣﺎ ﻋ ِﻤﻠﹸﻮﺍ ِﻣ ﻦ ﺍ ﹶﳌﻌﺎﺻِﻲ ﻭﺍﻵﺛﹶﺎﻡِ ،ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﻳ ﺮ ِﺟﻌﻮ ﹶﻥ ﺇﱃ ﺍ ﹶﷲ ﺟﺰﺍ َﺀ ﺑﻌ ِ ﺏ ﻟﺪِﻳﻦٍ ،ﻓﹶﺄﺫﹶﺍﹶﻗﻬﻢ ﺍ ُﺃﹶﻭ ِﺣﺴﺎ ٍ
ﺏ.ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ ،٣٣٣١ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
ﳊﺴﺎ ِ
ﻭﻳﺘ ﹶﺬ ﱠﻛﺮﻭ ﹶﻥ ﻳﻮ ﻡ ﺍ ِ
- ١٢٦ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٩٥٨ - ٧٤٠٥(٧٠٩ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ
ﺍﳊﺚ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ .ﻭﰲ ﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ ﺍﳊﺾ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻔﺮﺡ ﺎ ﺭﻗﻢ ٢٦٧٥
)ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ( ﺃﺟﺎﺯﻳﻪ ﲝﺴﺐ ﻇﻨﻪ ﰊ ﻓﺈﻥ ﺭﺟﺎ ﺭﲪﱵ ﻭﻇﻦ ﺃﱐ ﺃﻋﻔﻮ ﻋﻨﻪ ﻭﺃﻏﻔﺮ ﻟﻪ ﻓﻠﻪ ﺫﻟﻚ ﻷﻧﻪ ﻻ ﻳﺮﺟﻮﻩ ﺇﻻ ﻣﺆﻣﻦ ﻋﻠﻢ ﺃﻥ ﻟﻪ
ﺭﺑﺎ ﳚﺎﺯﻱ .ﻭﺇﻥ ﻳﺌﺲ ﻣﻦ ﺭﲪﱵ ﻭﻇﻦ ﺃﱐ ﺃﻋﺎﻗﺒﻪ ﻭﺃﻋﺬﺑﻪ ﻓﻌﻠﻴﻪ ﺫﻟﻚ ﻷﻧﻪ ﻻ ﻳﻴﺄﺱ ﺇﻻ ﻛﺎﻓﺮ) .ﻣﻌﻪ( ﺑﻌﻮﱐ ﻭﻧﺼﺮﰐ ﻭﺣﻔﻈﻲ) .ﺫﻛﺮﺗـﻪ ﰲ
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ﻭﻋﺒﻴﺪﻩ ﻭﺧﻠﻘﻪ ،ﻭﻛﺬﺍ ﲢﺼﻴﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻊ ﺍﳋﻠﻖ ﻣﻦ ﺣﺴﻦِ ﺧﻠ ٍﻖ ﻭﺇﻧﻔﺎﻕ ﻭﺭﲪﺔ ـﻢ ﻭﻋﻔـﻮ ﻋـﻦ
ﺇﺳﺎﺀﻢ ﻭﺗﻐﺎﰊ ﻋﻤﺎ ﻳﻔﻌﻠﻮﻥ ﻛﻞ ﺫﻟﻚ ﻭﻏﲑﻩ ﻣﻦ ﺧﲑﺍﺕ ﺍﳊﺐ ،ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻳﻄﻮﻝ ،ﻭﻟﻜﻦ ﺍﳌﻘﺼـﺪ
ﺃﻥ ﺍﳊﺐ ﻫﻮ ﻣﻴﺰﺍﻥ ﺍﻟﺪﻧﻴﺎ ﻭﻋﻨﻮﺍﺎ ،ﻭﻫﻮ ﻣﻴﺰﺍﻥ ﺍﻵﺧﺮﺓ ﻭﺩﺭﺟﺎﺎ ،ﻓﺄﺣﺒﻮﺍ ﺍﻟﺼﺎﳊﲔ ﻭﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ
ﻭﺍﻟﻌﺎﻣﻠﲔ ﲢﺸﺮﻭﺍ ﻣﻌﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺮﲪﺔ ﺍﷲ ﻭﻓﻀﻠﻪ ،ﻭﺃﻣﻴﺘﻮﺍ ﺷﺮﻭ ﺭ ﺍﻟﻘﻠـﻮﺏ ﻭﺇﺳـﺎﺀﺍﺕ ﺍﻵﺧـﺮﻳﻦ
ﺑﺎﳊﺐ ،ﻭﻗﺪ ﺻﺪﻕ ﻣﻦ ﻗﺎﻝ " :ﺍﻗﺘﻠﻮﺍ ﺃﻋﺪﺍﺀﻛﻢ ﺑﺎﳊﺐ " ،ﻓﻮﺍﷲ ﺇﻥ ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﻓ ﻌ ﻦ
ﺴ ﻦ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻭﻳﺴِﻴﺌﹸﻮ ﹶﻥ ِﺇﹶﻟﻲ،
ﺻﹸﻠ ﻬ ﻢ ﻭﻳ ﹾﻘ ﹶﻄﻌﻮﻧِﻲ ،ﻭﺃﹸ ﺣ ِ
ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ِﺇ ﱠﻥ ﻟِﻲ ﹶﻗﺮﺍﺑ ﹰﺔ ﹶﺃ ِ
ﻚ ﻣِـ ﻦ ﺖ ،ﹶﻓ ﹶﻜﹶﺄﻧﻤﺎ ﺗﺴِ ﱡﻔ ﻬ ﻢ ﺍﹾﻟ ﻤ ﱠﻞ ﻭﻟﹶﺎ ﻳﺰﺍ ﹸﻝ ﻣ ﻌ
ﺖ ﹶﻛﻤﺎ ﹸﻗ ﹾﻠ
ﺠ ﻬﻠﹸﻮ ﹶﻥ ﻋﹶﻠﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﹶﻟِﺌ ﻦ ﹸﻛﻨ
ﻭﹶﺃ ﺣﹸﻠ ﻢ ﻋﻨ ﻬ ﻢ ﻭﻳ
ﻚ« ١٢٧ﺃﻱ ﺍﻟﺮﻣﺎﺩ ﺍﳊﺎﻣﻲ ،ﻓﺈﻥ ﺍﳋﺼﻢ ﻳﻔﺮﺡ ﺇﻥ ﺭﺃﻯ ﺃﻧـﻪ ﺃﺻـﺎﺏ ﺖ ﻋﻠﹶﻰ ﹶﺫِﻟ ﷲ ﹶﻇ ِﻬ ﲑ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣﺎ ﺩ ﻣ ﺍِ
ﻣﻨﻚ ،ﻓﻠﻤﺎ ﻳﺮﺍﻙ ﻻ ﺗﻐﻀﺐ ﻟﺼﻨﻴﻌﻪ ﺑﻞ ﺗﺰﺩﺍﺩ ﻟﻪ ﻗﺮﺑﹰﺎ ﻭﺻﻠﺔ ﻓﺈﻣﺎ ﺃﻥ ﻳﺼﻠﺢ ﺃﻣﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻟﹶـﺎ
ﻚ ﻭﺑﻴﻨ ﻪ ﻋﺪﺍ ﻭﹲﺓ ﹶﻛﹶﺄﻧ ﻪ ﻭﻟِـ ﻲ ﺣﻤِـﻴ ﻢ{
ﺴ ﻦ ﹶﻓِﺈﺫﹶﺍ ﺍﱠﻟﺬِﻱ ﺑﻴﻨ
ﺴﻴﹶﺌ ﹸﺔ ﺍ ﺩﹶﻓ ﻊ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ﻲ ﹶﺃ ﺣ
ﺴﻨ ﹸﺔ ﻭﻟﹶﺎ ﺍﻟ
ﺤﺴﺘﻮِﻱ ﺍﹾﻟ
ﺗ
]ﻓﺼﻠﺖ [٣٤ :ﻛﻤﺎ ﺻﺎﺭﺕ ﺻﻔﻴﺔ ﺑﻨﺖ ﺣﻴﻲ ﺑﻦ ﺃﺧﻄﺐ ﺣﺒﻴﺒﺔ ﻟﻘﺎﺗﻞ ﺯﻭﺟﻬﺎ ﻭﺃﺑﻴﻬﺎ ﻭﻋﻤﻬﺎ ﻭﺇﻣـﺎ ﺃﻥ
ﻳﻌﺬﹼﺏ ﺑﺈﺣﺴﺎﻧﻚ ﻟﻪ.
ﻭﻋﻠﻰ ﻛﻞ ﻓﻬﺬﺍ ﺑﺎﺏ ﺗﺆﻟﻒ ﻓﻴﻪ ﺍﻠﺪﺍﺕ ﺷﻬﺪ ﺍﷲ ﻟﻜﻦ ﻣﺎ ﺃﺭﺩﺕ ﺇﻻ ﺍﻹﺷﺎﺭﺓ ﻷﳘﻴﺔ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻓـﺈﻥ
ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻋﻘﻠﻪ ﻗﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻘﻠﱯ ﺍﻟﻌﻈﻴﻢ ،ﻭﻛﻔﻰ ﺑﻔﻀﻠﻪ ﺃﻧﻪ ﻳﺜﻘﻞ ﺍﻟﻀﻌﻴﻒ ﺣـﱴ ﻳﻠﺤـﻖ
ﺑﺎﻟﻜﺒﺎﺭ ﻭﺍﻟﻌﺎﻣﻠﲔ ،ﻓﺈﻥ ﺍﳌﺮﺀ ﻣﻊ ﻣﻦ ﺃﺣﺐ ،ﻭﺇﻧﻪ ﻣﻦ ﻋﺪﻝ ﺍﷲ ﻭﺭﲪﺘﻪ ﺃﻥ ﳚﻤﻊ ﺍﻷﺣﺒﺔ ﻭﻻ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻢ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ ﻣﻦ ﺃﺣﺐ ﻗﻮﻣﺎ ﻛﺎﻥ ﻣﻌﻬﻢ ،ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻧﻪ ﺃﺣﺒﻬﻢ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻟﻌﻤﻠـﻬﻢ
ﺑﺎﳊﻖ ﻓﺼﺎﺭ ﺫﻟﻚ ﻣﻦ ﳏﱯ ﺍﳊﻖ ﻭﺣﺰﺑﻪ ،ﻓﻜﺎﻥ ﺑﻪ ﲟﺤﺒﺔ ﺍﳊﻖ ﺩﺭﺟﺔ ﺍﻟﺬﻳﻦ ﻳﺆﺛﺮﻭﻥ ﻧﺼﺮ ﺍﳊﻖ ﻭﻇﻬﻮﺭﻩ،
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ﻓﺄﳊﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻔﻀﻠﻪ ﺑﺄﻫﻞ ﺍﳊﻖ.
ﻧﻔﺴﻲ( ﺃﻱ ﺇﻥ ﻋﻈﻤﲏ ﻭﻗﺪﺳﲏ ﻭﻧﺰﻫﲏ ﺳﺮﺍ ﻛﺘﺒﺖ ﻟﻪ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﺮﲪﺔ ﺳﺮﺍ ﻭﻗﻴﻞ ﺇﻥ ﺫﻛﺮﱐ ﺑﺎﻟﺘﻌﻈﻴﻢ ﺃﺫﻛﺮﻩ ﺑﺎﻹﻧﻌﺎﻡ) .ﻣﻸ( ﲨﺎﻋﺔ ﻣـﻦ
ﺍﻟﻨﺎﺱ) .ﻣﻸ ﺧﲑ ﻣﻨﻬﻢ( ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻭﻫﻢ ﺃﻓﻀﻞ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﺒﺸﺮ) .ﺷﱪﺍ( ﻣﻘﺪﺍﺭ ﺷﱪ ﻭﻫﻮ ﻗﺪﺭ ﺑﻌﺪ ﻣﺎ ﺑﲔ ﺭﺃﺱ ﺍﳋﻨﺼـﺮ
ﻭﺭﺃﺱ ﺍﻹﺎﻡ ﻭﺍﻟﻜﻒ ﻣﺒﺴﻮﻃﺔ ﻣﻔﺮﻗﺔ ﺍﻷﺻﺎﺑﻊ) .ﺫﺭﺍﻋﺎ( ﻫﻲ ﺍﻟﻴﺪ ﻣﻦ ﻛﻞ ﺣﻴﻮﺍﻥ ﻭﻫﻲ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻣـﻦ ﺍﳌﺮﻓـﻖ ﺇﱃ ﺃﻃـﺮﺍﻑ ﺭﺅﻭﺱ
ﺍﻷﺻﺎﺑﻊ) .ﺑﺎﻋﺎ( ﻫﻮ ﻣﺴﺎﻓﺔ ﻣﺎ ﺑﲔ ﺍﻟﻜﻔﲔ ﺇﺫﺍ ﺑﺴﻄﺘﻬﻤﺎ ﳝﻴﻨﺎ ﻭﴰﺎﻻ) .ﻫﺮﻭﻟﺔ( ﻫﻲ ﺍﻹﺳﺮﺍﻉ ﰲ ﺍﳌﺸﻲ ﻭﻧﻮﻉ ﻣﻦ ﺍﻟﻌﺪﻭ ﻭﻫﺬﺍ ﻭﺍﻟﺬﻱ ﻗﺒﻠـﻪ
ﳎﺎﺯ ﻋﻦ ﻗﺒﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺳﺮﻋﺔ ﺇﺟﺎﺑﺘﻪ ﻟﻠﻌﺒﺪ ﻭﻣﺰﻳﺪ ﺗﻔﻀﻠﻪ ﻋﻠﻴﻪ[
- ١٢٧ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٥٥٨)(٩١٣ :
]ﺵ )ﻭﳚﻬﻠﻮﻥ ﻋﻠﻲ( ﺃﻱ ﻳﺴﻴﺌﻮﻥ ﻭﺍﳉﻬﻞ ﻫﻨﺎ ﺍﻟﻘﺒﻴﺢ ﻣﻦ ﺍﻟﻘﻮﻝ ﻭﻫﻮ ﺗﺸﺒﻴﻪ ﳌﺎ ﻳﻠﺤﻘﻬﻢ ﻣﻦ ﺍﻷﱂ ﲟﺎ ﻳﻠﺤﻖ ﺁﻛﻞ ﺍﻟﺮﻣﺎﺩ ﺍﳊـﺎﺭ ﻣـﻦ ﺍﻷﱂ
)ﺗﺴﻔﻬﻢ ﺍﳌﻞ( ﺍﳌﻞ ﻫﻮ ﺍﻟﺮﻣﺎﺩ ﺍﳊﺎﺭ ﺃﻱ ﻛﺄﳕﺎ ﺗﻄﻌﻤﻬﻤﻮﻩ )ﻇﻬﲑ( ﺍﻟﻈﻬﲑ ﺍﳌﻌﲔ ﻭﺍﻟﺪﺍﻓﻊ ﻷﺫﺍﻫﻢ[
- ١٢٨ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )(٢٠٩ /٥
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ﻚ ﻭﳍﺎ،
ﻭﻗﻮﻟﻪ » :- -ﻣﺎ ﺃﻋﺪﺩﺕ ﳍﺎ« .ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ؛ ﻷﻧﻪ ﺳﺄﻝ ﻋﻦ ﺍﻟﻮﻗﺖ ﻓﻘﻴﻞ ﻟﻪ :ﻣﺎ ﹶﻟ
ﺇﳕﺎ ﻳﻬﻤﻚ ﺍﻟﺘﺰﻭﺩ ﳍﺎ ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻳﻨﻔﻌﻚ ﻓﻴﻬﺎ .ﻓﻄﺮﺡ ﺍﻟﺮﺟﻞ ﺫﻛﺮ ﺃﻋﻤﺎﻟﻪ ،ﻭﻧﻈﺮ ﺇﱃ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﳏﺒﺔ
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ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪﻣﻪ ﺑﲔ ﻳﺪﻳﻪ.
ﱯ ﹶﻓ ﺮﻕ ،ﻭﻟﻜﻨـﻪ ﺖ( ﻻ ﻳﺮِﻳ ﺪ ﺑﻪ ﺍ ﹶﳌ ِﻌﻴ ﹶﺔ ﰲ ﻣﱰﻟﺘﻪ ،ﺣﱴ ﻻ ﻳﺒﻘﹶﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨ ﺖ ﻣ ﻊ ﻣ ﻦ ﹶﺃ ﺣﺒﺒ
ﻗﻮﻟﻪ) :ﹶﺃﻧ
ﱯ ﺐ ﺣﺒـﻪ ﻣـﻊ ﺍﻟـﻨ ﺴ ِﺤﺐ ﺗﻜﻮﻥ ﰲ ﺍﳉﻨﺔ ِﺑ ﺤ
ﺃﺭﺍﺩ ﺑﻪ -ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ :ﺃﻥ ﻣﻨ ِﺰﹶﻟ ﹶﺔ ﺍ ﹸﳌ ِ
ﺕ ﹶﻓﺘﻨﻔﹶـ ﻊ ﰲ
ﻉ ﺃﻥ ﺍﻟ ﺪﺧﻮ ﹶﻝ ﰲ ﺍﳉﻨﺔ ﻳﺪﻭ ﺭ ﺑﺎﻹﳝﺎﻥ ،ﻭﺃﻣﺎ ﺍﻟﻄﺎﻋـﺎ ﺸ ﺮ ِ
ﻭﺗﻔﺼﻴﻠﹸﻪ ﻋﻠﻰ ﻣﺎ ﹶﻇ ﻬ ﺮ ﻟﻨﺎ ﻣﻦ ﺍﻟ
ﺏ ﺗﻜﹸـﻮ ﹸﻥ
ﱯ ﻓﺈ ﱠﻥ ﹶﺃ ﻭ ﹶﻝ ﺧﻴﻤـ ٍﺔ ﺗﻀـ ﺮ
ﲔ ﻣﱰﻟﺘﻪ ﰲ ﺍﳉﻨﺔ ﻓﺒﺎﻋﺘﺒﺎﺭ ﺣﺒﻪ ﻟﻠﻨ ﺍﻻﺗﻘﺎ ِﺀ ﻋﻦ ﺍﻟﻨﺎﺭ ،ﻭﺃﻣﺎ ﺗﻌﻴ
ﺐ ﺧﻴﻤﺘـﻪ ﺼ ﺏ ﻋﻨﺪﻩ ﻣﱰﻟﺔﹰ ،ﺗﻨ
ﻟﻠﺴﻠﻄﺎﻥ ،ﰒ ﺗﻜﹸﻮ ﹸﻥ ﻟﺴﺎﺋﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺪﺭ ﻣﻨﺎﺯﳍﻢ ﻣﻨﻪ .ﹶﻓﻤ ﻦ ﻳﻜﻮ ﹸﻥ ﺃﻗﺮ
ﺃﻗﺮﺏ ﻣﻨﻪ ﻣﻜﺎﻧﺎ ،ﻭﻫﻜﺬﺍ -ﰒ ﻭﰒ -ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﺮﺍ ﺩ ﻣﻦ ﺍ ﹶﳌ ِﻌﻴ ِﺔ .ﻓﺈ ﱠﻥ ﺍﳉﻨ ﹶﺔ ﻛﻠﱠﻬـﺎ ﻛﺎﳌﻜـﺎ ِﻥ ﺍﻟﻮﺍﺣـﺪِ،
ﱯ ﻭﻫﻮ ﻳﺪﻭ ﺭ ﺑﺎﶈﺒﺔ ،ﻻ ﺃﻥ ﺍﳌﺮﺍ ﺩ ﺑﻪ ﺍ ﹶﳌ ِﻌﻴ ﹸﺔ ﰲ ﻋـﲔ ﺏ ﻭﺍﻟﺒ ﻌ ِﺪ ﻣﻦ ﻣﱰﻟﺔ ﺍﻟﻨ ﺐ ﺍﻟ ﹸﻘ ﺮ ِ ﺴ ِﺤ ﻭﺍ ﹶﳌ ِﻌﻴ ﹸﺔ ﻓﻴﻬﺎ ِﺑ
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ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻭﺍﶈﻞﱢ ،ﻓﺈﻧﻪ ﻣﺤﺎ ﹲﻝ.
ﺖ ﺍﻟﺴﺎ ﻋﺔِ ،ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ﻪ :ﻓِـﻴ ﻢ ﺤﻜِﻴ ِﻢ ؛ ِﻟﹶﺄﻧ ﻪ ﺳﹶﺄ ﹶﻝ ﻋ ﻦ ﻭ ﹾﻗ ِ ﺏ ﺍﹾﻟ
ﻚ ﻣ ﻊ ﺍﻟﺴﺎِﺋ ِﻞ ﹶﻃﺮِﻳ ﻖ ﺍﹾﻟﹸﺄ ﺳﻠﹸﻮ ِ ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﺳﹶﻠ
ﺤﻘﱠـ ِﺔ
ﻚ ِﻋﻨ ﺪ ِﺇ ﺭﺳﺎِﻟﻬﺎ ِﻣ ﻦ ﺍﹾﻟ ﻌﻘﹶﺎِﺋ ِﺪ ﺍﹾﻟ
ﻚ ﹶﺃ ﹾﻥ ﺗ ﻬﺘ ﻢ ِﺑﹸﺄ ﻫﺒِﺘﻬﺎ ،ﻭﺗ ﻌﺘﻨِﻲ ِﺑﻤﺎ ﻳﻨ ﹶﻔ ﻌ
ﺖ ِﻣ ﻦ ِﺫ ﹾﻛﺮﺍﻫﺎ؟ ﻭِﺇﻧﻤﺎ ﻳ ﻬﻤ ﹶﺃﻧ
ﺐ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﺍﻫـ .ﻭﺑ ﻌ ﺪ ﻩ ِﻣ ﻦ ﺍﹾﻟ ﻤﺒﻨﻰ ﺕ ﹶﻟﻬﺎ ِﺇﻟﱠﺎ ﹶﺃﻧﻲ ﹸﺃ ِﺣ ﺏ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ :ﻣﺎ ﹶﺃ ﻋ ﺪ ﺩ
ﺤ ِﺔ .ﹶﻓﹶﺄﺟﺎ
ﻭﺍﹾﻟﹶﺄ ﻋﻤﺎ ِﻝ ﺍﻟﺼﺎِﻟ
ﻱ :ﺑ ﻌ ﺪ ﹶﻓ ﺮ ِﺣ ِﻬ ﻢ ِﺑ ِﻪ ﹶﺃ ﻭ
ﺸ ﻲ ٍﺀ ﺑ ﻌ ﺪ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ( ﹶﺃ
ﲔ ﹶﻓ ِﺮﺣﻮﺍ ِﺑ ﺴِﻠ ِﻤ
ﺖ ﺍﹾﻟ ﻤ ﺲ :ﹶﻓﻤﺎ ﺭﹶﺃﻳ ﺨﻔﹶﻰ) .ﻗﹶﺎ ﹶﻝ ﹶﺃﻧ ﻭﺍﹾﻟ ﻤ ﻌﻨﻰ ﻟﹶﺎ ﻳ
ﺖ.ﺖ ﻣ ﻊ ﻣ ﻦ ﹶﺃ ﺣﺒﺒ ﻚ ﺍﹾﻟ ﹶﻜِﻠ ﻤ ِﺔ ﻭ ِﻫ ﻲ :ﹶﺃﻧ ﻱِ :ﺑِﺘ ﹾﻠ
ﻱ :ﹶﻛ ﹶﻔ ﺮ ِﺣ ِﻬ ﻢ )ِﺑﻬﺎ( ﹶﺃ ﺕ ﹶﺃ ﺩﺧﻮِﻟ ِﻬ ﻢ ﻓِﻴ ِﻪ )ﹶﻓ ﺮ ﺣ ﻬ ﻢ( ِ :ﺑ ﹶﻔﺘﺤﺎ ٍ
ﺤ ِﺔ ﺍﻫــ.ﺏ ﺍﹾﻟﹶﺄ ﻋﻤﺎ ِﻝ ﺍﻟﺼﺎِﻟ ﺻﺤﺎ ِ ﺴ ِﻦ ﺍﻟﻨﻴ ِﺔ ِﻣ ﻦ ﹶﻏﻴ ِﺮ ِﺯﻳﺎ ﺩ ِﺓ ﻋ ﻤ ٍﻞ ِﺑﹶﺄ
ﺤﺴﻠﹶﺎ ﻡ ِﺑ
ﺤ ﹶﻘ ﻪ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺨﻄﱠﺎِﺑ ﻲ :ﹶﺃﹾﻟ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﺤﺒ ِﺔ ﻣـ ﻊ ﻭﺟـﻮ ِﺩ
ﺠ ﺮ ِﺩ ﺍﹾﻟ ﻤ
ﺼ ﹶﻞ ﺍﹾﻟ ﻤ ِﻌﻴ ﹸﺔ ِﺑ ﻤ
ﺤ
ﺴﺒﻮﺍ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺗ ﺤﻘِﻴ ﻖ ﺃﹶﻧ ﻬ ﻢ ﺣ ِﺨﻠﹸﻮ ﻋ ﻦ ﺇِﻳﻬﺎ ٍﻡ ﻭِﺇﺑﻬﺎﻡٍ ،ﻭﺍﻟﺘ ﻭﻟﹶﺎ ﻳ
ﺕ ﻭﺍﹾﻟ ﻤﺠﺎ ﻫﺪﺍﺕِ ،ﻭﻳ ﺪ ﱡﻝ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﺟـﺎﺀ ﻋـ ﻦ ﻒ ﻋﻠﹶﻰ ﹶﻛﹾﺜ ﺮ ِﺓ ﺍﹾﻟ ِﻌﺒﺎﺩﺍﺕِ ،ﻭ ِﺯﻳﺎ ﺩ ِﺓ ﺍﻟﺮﻳﺎﺿﺎ ِ ﺍﹾﻟ ﻤﺘﺎﺑ ﻌﺔِ ،ﺑ ﹾﻞ ﺗﺘ ﻮﱠﻗ
ﺐ ِﺇﹶﻟ ﻲ ﻣِـ ﻦ ﻧ ﹾﻔﺴِـﻲ،ﻚ ﹶﻟﹶﺄ ﺣ ﺖ» :ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﻭﺍﻟﱠﻠﻪِ ِﺇﻧ ﺸﺔﹶ ،ﻗﹶﺎﹶﻟ ﻋﺎِﺋ
ﺻِﺒ ﺮ ﺣﺘـﻰ ﺐ ِﺇﹶﻟ ﻲ ِﻣ ﻦ ﻭﹶﻟﺪِﻱ ،ﻭِﺇﻧﻲ ﹶﻟﹶﺄﻛﹸﻮ ﹸﻥ ﻓِﻲ ﺍﹾﻟﺒﻴﺖِ ،ﹶﻓﹶﺄ ﹾﺫ ﹸﻛ ﺮ ﻙ ﹶﻓﻤﺎ ﹶﺃ ﺐ ِﺇﹶﻟ ﻲ ِﻣ ﻦ ﹶﺃ ﻫﻠِﻲ ،ﻭﹶﺃ ﺣ
ﻚ ﹶﻟﹶﺄ ﺣ ﻭِﺇﻧ
ﺖ ﻣ ﻊ ﺍﻟﻨِﺒﻴﲔ ،ﻭِﺇﻧﻲ ﺠﻨ ﹶﺔ ﺭِﻓ ﻌ ﺖ ﺍﹾﻟ ﻚ ِﺇﺫﹶﺍ ﺩ ﺧ ﹾﻠ
ﺖ ﹶﺃﻧ
ﻚ ﻋ ﺮ ﹾﻓ ﺕ ﻣ ﻮﺗِﻲ ﻭ ﻣ ﻮﺗ ﺁِﺗﻴﻚ ،ﹶﻓﹶﺄﻧ ﹸﻈ ﺮ ِﺇﹶﻟﻴﻚ ،ﻭِﺇﺫﹶﺍ ﹶﺫ ﹶﻛ ﺮ
ﺖ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹶﺃﺭﺍ ﻙ .ﹶﻓﹶﻠ ﻢ ﻳ ِﺮ ﺩ ﻋﹶﻠﻴ ِﻪ ﺍﻟﻨِﺒ ﻲ ﺣﺘﻰ ﻧ ﺰ ﹶﻝ ِﺟﺒﺮِﻳ ﹸﻞ ِﺑ ﻬ ِﺬ ِﻩ ﺍﻟﹾﺂﻳ ِﺔ } :ﻭ ﻣ ﻦ ﻳ ِﻄ ِﻊ
ﺠﻨ ﹶﺔ ﺧﺸِﻴ
ﺖ ﺍﹾﻟ ِﺇﺫﹶﺍ ﺩ ﺧ ﹾﻠ
١٣١
ﲔ{ ]ﺍﻟﻨﺴﺎﺀ « [٦٩ :ﺍﻟﹾﺂﻳـ ﹶﺔ "
ﺼﺪﻳ ِﻘ
ﲔ ﻭﺍﻟ
ﻚ ﻣ ﻊ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃﻧ ﻌ ﻢ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻬ ﻢ ِﻣ ﻦ ﺍﻟﻨِﺒﻴ
ﺍﻟﱠﻠ ﻪ ﻭﺍﻟ ﺮﺳﻮ ﹶﻝ ﹶﻓﺄﹸﻭﹶﻟِﺌ
٨٤
ﺤﺒﻮﺏِ،
ﺐ ﻭﺍﹾﻟ ﻤ
ﺤ
ﺼ ﹶﻞ ﻓِﻴﻬﺎ ﺍﹾﻟ ﻤﻠﹶﺎﻗﹶﺎ ﹸﺓ ﺑﻴ ﻦ ﺍﹾﻟ ﻤ ِ
ﺤ
ﺻﺔﹲ ،ﻭ ِﻫ ﻲ ﹶﺃ ﹾﻥ ﺗ ﹶﻓﺘﺒﻴ ﻦ ِﺑ ﻬﺬﹶﺍ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﹾﻟ ﻤ ِﻌﻴ ِﺔ ﻫﻨﺎ ﻣ ِﻌﻴ ﹲﺔ ﺧﺎ
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ﻟﹶﺎ ﹶﺃﻧ ﻬﻤﺎ ﻳﻜﹸﻮﻧﺎ ِﻥ ﻓِﻲ ﺩ ﺭ ﺟ ٍﺔ ﻭﺍ ِﺣ ﺪ ٍﺓ ؛ ِﻟﹶﺄﻧ ﻪ ﺑﺪِﻳ ِﻬ ﻲ ﺍﹾﻟﺒ ﹾﻄﻠﹶﺎ ِﻥ.
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ :ﻳﺴﺮﺍ ﻭﻻ ﺗﻌﺴﺮﺍ ،ﻭﺑﺸﺮﺍ ﻭﻻ ﺗﻨﻔﱢﺮﺍ ﻭﺗﻄﺎﻭﻋﺎ ﻭﻻ ﲣﺘﻠﻔﺎ
ﺚ ﻛﹸـ ﱠﻞ ﺚ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﺑﺎ ﻣﻮﺳﻰ ،ﻭ ﻣﻌﺎ ﹶﺫ ﺑ ﻦ ﺟﺒ ٍﻞ ِﺇﻟﹶﻰ ﺍﻟﻴ ﻤﻦِ ،ﻗﹶﺎ ﹶﻝ :ﻭﺑﻌـ ﹶ ﻋ ﻦ ﹶﺃﺑِﻲ ﺑ ﺮ ﺩﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﺑ ﻌ ﹶ
ﻼﻓﹶﺎﻥِ ،ﺛﹸـ ﻢ ﻗﹶـﺎ ﹶﻝ» :ﻳﺴـﺮﺍ ﻭ ﹶﻻ ﺗ ﻌﺴـﺮﺍ ،ﻭﺑﺸـﺮﺍ ﻭ ﹶﻻ ﺨﹶ ﻼﻑٍ ،ﻗﹶﺎ ﹶﻝ :ﻭﺍﻟﻴ ﻤ ﻦ ِﻣ
ﺨﹶ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬﻤﺎ ﻋﻠﹶﻰ ِﻣ
ﺿ ِﻪ ﻛﹶﺎ ﹶﻥ ﹶﻗ ِﺮﻳﺒﺎ ﻣِـ ﻦ
ﺗﻨ ﱢﻔﺮﺍ«،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖ ﹸﻛ ﱡﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨﻬﻤﺎ ِﺇﻟﹶﻰ ﻋ ﻤِﻠﻪِ ،ﻭﻛﹶﺎ ﹶﻥ ﹸﻛ ﱡﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬﻤﺎ ِﺇﺫﹶﺍ ﺳﺎ ﺭ ﻓِﻲ ﹶﺃ ﺭ ِ
ﺿ ِﻪ ﹶﻗﺮِﻳﺒﺎ ِﻣ ﻦ ﺻﺎ ِﺣﺒِ ِﻪ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ ،ﹶﻓﺠﺎ َﺀ ﻳﺴِـ ﲑ ﺴﱠﻠ ﻢ ﻋﹶﻠﻴﻪِ ،ﹶﻓﺴﺎ ﺭ ﻣﻌﺎ ﹲﺫ ﻓِﻲ ﹶﺃ ﺭ ِ
ﺙ ِﺑ ِﻪ ﻋ ﻬﺪﺍ ،ﹶﻓ
ﺻﺎ ِﺣِﺒ ِﻪ ﹶﺃ ﺣ ﺪ ﹶ
ﺖ ﻳـﺪﺍ ﻩ
ﺱ ﻭِﺇﺫﹶﺍ ﺭ ﺟ ﹲﻞ ِﻋﻨ ﺪ ﻩ ﹶﻗ ﺪ ﺟ ِﻤ ﻌ
ﻋﻠﹶﻰ ﺑ ﻐﹶﻠِﺘ ِﻪ ﺣﺘﻰ ﺍﻧﺘﻬﻰ ِﺇﹶﻟﻴﻪِ ،ﻭِﺇﺫﹶﺍ ﻫ ﻮ ﺟﺎِﻟﺲ ،ﻭﹶﻗ ِﺪ ﺍ ﺟﺘ ﻤ ﻊ ِﺇﹶﻟﻴ ِﻪ ﺍﻟﻨﺎ
ﻼ ِﻣﻪِ ،ﻗﹶﺎ ﹶﻝ :ﹶﻻ ﹶﺃﻧ ِﺰ ﹸﻝ ﺲ ﹶﺃﻳ ﻢ ﻫﺬﹶﺍ؟ ﻗﹶﺎ ﹶﻝ :ﻫﺬﹶﺍ ﺭ ﺟ ﹲﻞ ﹶﻛ ﹶﻔ ﺮ ﺑ ﻌ ﺪ ِﺇ ﺳ ﹶ ِﺇﻟﹶﻰ ﻋﻨ ِﻘﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﻣﻌﺎ ﹲﺫ :ﻳﺎ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﹶﻗﻴ ٍ
ﻚ ﻓﹶﺎﻧ ِﺰﻝﹾ ،ﻗﹶﺎ ﹶﻝ :ﻣﺎ ﹶﺃﻧ ِﺰ ﹸﻝ ﺣﺘﻰ ﻳ ﹾﻘﺘﻞﹶ ،ﻓﹶﹶﺄ ﻣ ﺮ ِﺑ ِﻪ ﹶﻓ ﹸﻘِﺘﻞﹶ ،ﹸﺛ ﻢ ﻧ ﺰ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺣﺘﻰ ﻳ ﹾﻘﺘﻞﹶ ،ﻗﹶﺎ ﹶﻝِ :ﺇﻧﻤﺎ ﺟِﻲ َﺀ ِﺑ ِﻪ ِﻟ ﹶﺬِﻟ
ﺖ ﻳﺎ ﻣﻌﺎﺫﹸ؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃﻧﺎ ﻡ ﹶﺃ ﻭ ﹶﻝ ﺍﻟﱠﻠﻴﻞِ، ﻒ ﺗ ﹾﻘ ﺮﹸﺃ ﹶﺃﻧ
ﻒ ﺗ ﹾﻘ ﺮﹸﺃ ﺍﻟ ﹸﻘﺮﺁﻥﹶ؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃﺗ ﹶﻔ ﻮﹸﻗ ﻪ ﺗ ﹶﻔ ﻮﻗﹰﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶﻜﻴ
ﻋﺒ ﺪ ﺍﻟﱠﻠﻪِ ،ﹶﻛﻴ
ﺐ
ﺐ ﻧـ ﻮ ﻣﺘِﻲ ﹶﻛﻤـﺎ ﹶﺃ ﺣﺘﺴِـ ﺐ ﺍﻟﱠﻠ ﻪ ﻟِـﻲ ،ﹶﻓﹶﺄ ﺣﺘﺴِـ ﺖ ﺟ ﺰﺋِﻲ ِﻣ ﻦ ﺍﻟﻨ ﻮﻡِ ،ﹶﻓﹶﺄ ﹾﻗ ﺮﹸﺃ ﻣﺎ ﹶﻛﺘ ﻀﻴ ﹶﻓﹶﺄﻗﹸﻮ ﻡ ﻭﹶﻗ ﺪ ﹶﻗ
ﻭﺍﺘﻤﻌﺎﺕ ﻭﺍﳉﻤﺎﻋﺎﺕ ﳍﺎ ﺃﺭﻭﺍﺡ ،ﻭﺃﺭﻭﺍﺡ ﺍﻷﻓﺮﺍﺩ ﻛﺄﺭﻭﺍﺡ ﺍﳉﻤﺎﻋﺎﺕ ﺗﻨﺒﺴﻂ ﻭﺗﻨﻘﺒﺾ ،ﻭﲢﺰﻥ ﺍﻷﻣﻢِﻲ".١٣٣
ﹶﻗ ﻮ ﻣﺘ
ﻭﺗﻔﺮﺡ ﻭﺍﻟﺮﻭﺡ ﳌﺎ ﺗﻘﺒﺾ ﺑﺎﻟﻘﻬﺮ ﻭﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﻌﻨﻒ ﺗﺘﻌﻄﻞ ﻗﻮﺍﻫﺎ ﺍﻟﻔﺎﻋﻠﺔ ﻷﺎ ﺗـﻨﻜﻤﺶ ﻧﻜﻮﺻـﹰﺎ ﺇﱃ
ﺩﺍﺧﻠﻬﺎ ﺍﳊﺰﻳﻨﺔ ،ﻭﺗﺘﻠﺒﺲ ﺑﺎﻟﻴﺄﺱ ﺇﻥ ﻃﺎﻝ ﺍﻟﻘﻬﺮ ﻭﺍﻣﺘﺪ ﺯﻣﺎﻧﻪ ،ﻭﻻ ﻳﻮﺟﺪ ﲦﺔ ﺑﻴﺌﺔ ﺗﻨﺘﺞ ﺍﻹﺑﺪﺍﻉ ﻭﺗﻘﻮﻳـﻪ
ﺳﻮﻯ ﺑﻴﺌﺔ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﳊﺒﻮﺭ ﻭﺍﻷﻣﻞ ،ﻓﻬﺬﻩ ﺑﻴﺌﺔ ﺍﻟﻌﻄﺎﺀ ،ﻷﻥ ﺍﻟﻨﻔﺲ ﺍﳌﺒﺘﻬﺠﺔ ﻫﻲ ﺍﻟﱵ ﺗﻔﻜـﺮ
ﺑﺎﻹﺑﺪﺍﻉ ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﺗﻨﻄﻠﻖ ﻣﻦ ﳘﻮﻡ ﺫﺍﺎ ﺇﱃ ﻏﲑﻫﺎ ﺑﺎﳊﺐ ﻭﺍﻟﻌﻄﺎﺀ ،ﻭﺍﻟﻘﻬﺮ ﻭﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﻌﻨـﻒ ﻭﺇﻥ
ﺣﻘﻘﺖ ﺑﻴﺌﺘﻬﻢ ﺑﻌﺾ ﺍﻟﻨﺘﺎﺋﺞ ﺣﻴﻨﹰﺎ ﺇﻻ ﺃﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺪﻭﻡ ،ﻓﺎﳋﻮﻑ ﺇﻥ ﻃﺎﻝ ﺇﻣﺎ ﺃﻥ ﻳﺘﺤﻮﻝ ﺇﱃ ﻣﺮﺽ
ﻭﻭﺳﻮﺍﺱ ﻗﻬﺮﻱ ﻭﺇﻣﺎ ﺑﺎﳌﺨﺎﻟﻔﺔ ﻭﺍﻻﻧﻘﻼﺏ ﺣﲔ ﻳﺘﻢ ﺍﻟﺘﺠﺎﻭﺯ.
ﺍﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳉﻤﺎﻋﺎﺕ ﺍﳊﻴﺔ ﺍﻟﱵ ﺩﺍﻡ ﺗﺄﺛﲑﻫﺎ ﻛﻤـﺬﺍﻫﺐ ﺍﻟﻌﻠﻤـﺎﺀ ﻭﺣﻠﻘـﺎﺕ
ﺍﻟﺪﺭﺍﺳﺔ ﻣﺎﺩﺍﻣﺖ ﺇﻻ ﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻨﺒﻮﻱ ﺍﻟﻌﻈﻴﻢ )ﺑﺸﺮﺍ ﻭﻻ ﺗﻨﻔﺮﺍ ﻭﺗﻄﺎﻭﻋﺎ ﻭﻻ ﲣﺘﻠﻔﺎ(.
ﺃﻣﺎ ﺍﻟﻴﺴﺮ ﻓﻬﻮ ﰲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﳌﻬﺎﻡ ﺍﻟﻌﻤﻠﻴﺔ.
ﻭﺃﻣﺎ ﺍﻟﺘﺒﺸﲑ ﻓﻬﻮ ﰲ ﺍﳋﻄﺎﺏ ﻭﻣﻘﺎﻝ ﺍﻟﻠﺴﺎﻥ ﻭﻣﻘﺎﻡ ﺍﻟﺒﻴﺎﻥ.
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ﻭﺃﻣﺎ ﺍﻟﺘﻄﺎﻭﻉ ﻓﻬﻮ ﰲ ﻣﻘﺎﻡ ﺍﻵﺭﺍﺀ ﰲ ﲢﻘﻴﻖ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻷﻧﻔﺔ.
ﻓﺎﻟﺮﺍﻋﻲ ﻳﻴﺴﺮ ﻋﻠﻰ ﺭﻋﻴﺘﻪ ﰲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﻻ ﻳﻜﻠﻔﻬﻢ ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻥ ،ﻓﻼ ﻳﻄﻠﺐ ﻣﻨﻬﻢ " ﻛﺮﺍﺋﻢ ﺃﻣـﻮﺍﳍﻢ
" ١٣٤ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ،ﻭﻻ ﻳﺸﻖ ﻋﻠﻴﻬﻢ ﻓﻴﺨﻮﻧﻮﻩ ﻭﳜﺪﻋﻮﻩ ،ﻓﺎﻷﺏ ﻭﺍﻷﻡ ﻭﺍﳌﻌﻠﻢ ﻭﺍﻟﺴﻴﺪ
ﻭﺍﻷﻣﲑ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻛﻞ ﻫﺆﻻﺀ ﻻ ﻳﺴﺘﻘﻴﻢ ﻷﻣﺮﻫﻢ ﺗﻨﻔﻴﺬ ﺃﻭ ﺩﻭﺍﻡ ﺇﻻ ﺑﺄﻥ ﻳﻴﺴﺮﻭﺍ ﻋﻠـﻰ ﺭﻋﻴﺘـﻬﻢ ،ﻷﺍﻥ
ﺍﳊﻴﺎﺓ ﻃﻮﻳﻠﺔ ،ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺩﺍﺋﻤﺔ ﻟﻴﺴﺖ ﻟﻴﻮﻡ ﻭﻻ ﻳﻮﻣﲔ ﺑﻞ ﻟﻠﻌﻤﺮ ﻛﻠﻪ ﻭﺬﺍ ﺍﳊﺎﻝ ﻻ ﻳﺘﻢ ﺍﻟﺘﻮﺍﺻـﻞ ﺇﻻ
ﺑﺎﻟﻴﺴﲑ ﻻ ﺍﻟﻌﺴﲑ.
ﻭﺑﺎﻟﺘﺒﺸﲑ ﻳﺘﻢ ﺩﻓﻊ ﺍﻟﻨﻔﺲ ﻟﻠﻌﻤﻞ ،ﻓﻬﻮ ﻭﻗﻮﺩﻫﺎ ﻻ ﺗﻘﻮﻯ ﺇﻻ ﺑﻪ ،ﻭﻻ ﺗﺘﻮﺍﺻﻞ ﺇﻻ ﺬﺍ ﺍﳌﺪﺩ ،ﻭﻣﻦ ﺫﻟـﻚ
ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ " ﺍﻟﺘﺸﺠﻴﻊ " ،ﻭﻫﻲ ﺗﺴﻤﻴﺔ ﻣﻌﺎﺻﺮﺓ ﳌﻤﺎﺭﺳﺎﺕ ﻋﻤﻠﻴﺔ ﻛﺎﳍﺪﻳﺔ ﻭﻗﻮﻟﻴﺔ ﻛﺎﳌـﺪﻳﺢ ﺗـﺪﻓﻊ
ﺻﺎﺣﺒﻬﺎ ﻟﻺﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺑﺬﻝ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﳉﻬﺪ ،ﻭﻫﺬﺍ ﺑﺎﺏ ﻣﻌﻄﹼﻞ ﰲ ﺍﻟﻌﻤﻞ ﺍﻹﺳـﻼﻣﻲ ﺑﺴـﺒﺐ
ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻔﺎﺳﺪﺓ ﰲ ﳎﺘﻤﻌﺎﺕ ﺇﺳﻼﻣﻴﺔ ﻣﻌﻴﻨﺔ ﻭﺑﺴﺒﺐ ﻏﺰﻭ ﺍﻟﺪﻳﻦ ﺍﻟﺼﻮﰲ ١٣٥ﻟﻜﺜﲑ ﻣﻦ ﻋﻘـﻮﻝ ﺍﳌـﺮﺑﲔ
ﻭﺍﻟﻌﻠﻤﺎﺀ.
ﻟﻨﺮ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﻣﺪﻳﺢ ﻭ"ﺗﺸﺠﻴﻊ" ﻟﺮﺟﺎﳍﺎ ﻭﺃﻋﻤﺎﳍﻢ ،ﻭﻟﻨﻘﺎﺭﻥ ﻫﺬﺍ ﻣﺎ ﳛﺼـﻞ ﰲ
ﺍﻟﺼﻒ ﺍﻹﺳﻼﻣﻲ ،ﻭﺫﻟﻚ ﻻﻧﺘﺸﺎﺭ ﺍﳊﺴﺪ ﻭﺍﻟﺘﻨﺎﻓﺲ ﺍﳉﺎﻫﻠﻲ ﺑﲔ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ،ﻭﻛﺄﻥ ﺗﻘﺪﻡ ﻭﺍﺣﺪ ﻣﻀﺮ
ﺿ ﺮ ﻣﺴﻠﻢ ﻫﻮ ﻟﻠﻤﺴﻠﻤﲔ ﲨﻴﻌـﺎﹰ ،ﻟﻜﻨـﻬﺎ ﺑﺎﻵﺧﺮﻳﻦ ،ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺗﻘﺪﻡ ﻣﺴﻠﻢ ﺇﳕﺎ ﻫﻮ ﻟﻺﺳﻼﻡ ﻭﺇﻥ
ﺟﺎﻫﻠﻴﺔ ﺍﻟﺸﺮ ﻣﻦ ﺍﳊﺴﺪ ﻭﺍﻟﻜﱪ ﻭﺍﻟﻐﺮﻭﺭ.
ﺑﺎﻟﺘﻴﺴﲑ ﳛﺼﻞ ﺍﻟﺪﻭﺍﻡ ﻭﺑﺎﻟﺘﺒﺸﲑ ﳛﺼﻞ ﺍﻻﻧﺪﻓﺎﻉ ﻭﻛﺜﺮﺓ ﺍﻟﻌﻄﺎﺀ ،ﻭﺍﻟﻨﻔﻮﺱ ﺗ ﹾﻈﻠِﻢ ﺑﻜﺜﺮﺓ ﺍﻟﺘﻘﺮﻳﻊ ﻭﺍﻟﻐﻠﻈﺔ،
ﻭﺗﺪﺑﺮ ﺇﻥ ﱂ ﲡﺪ ﻣﻦ ﻳﻜﺸﻒ ﳍﺎ ﺣﺴﻦ ﻣﺎ ﺗﻌﻤﻞ ﻛﻤﺎ ﲡﺪ ﻣﻦ ﻳﺼﻮﺏ ﺧﻄﺄﻫﺎ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﻣـﻦ ﺑـﺎﺏ
ﺍﻟﺮﻳﺎﺀ ﰲ ﺷﻲﺀ ﻻ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﺑﻌﻴﺪ ،ﻓﺈﻥ ﺍﻟﺮﻳﺎﺀ ﻫﻮ ﺃﻥ ﻳﻌﻤﻞ ﺍﳌﺮﺀ ﻋﻤﻠﻪ ﻟﻐﲑ ﺍﷲ ،ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﻄﻠـﺐ
ﺭﺿﺎﻫﻢ ﻏﲑ ﻧﺎﻇﺮ ﺇﱃ ﻭﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﺃﻣﺎ ﻓﺮﺡ ﺍﻟﻨﻔﻮﺱ ﺣﲔ ﺗﺮﻯ ﺗﻘﺪﻳﺮ ﺍﻟﻨﺎﺱ ﻷﻋﻤﺎﳍﻢ ﻣﻊ ﺃﻥ
ﻋﻤﻠﻬﺎ ﻣﺎ ﻗﺎﻡ ﺇﻻ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﺬﺍ ﺷﻲﺀ ﻣﻨﺘﺸﺮ ﺑﲔ ﺃﺧﻠﺺ ﺍﻟﻘﻠﻮﺏ ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﺭﺳـﻮﻝ ﺍﷲ
ﻭﻛﻢ ﻛﺎﻥ ﻳﺴﻮﺅﻫﻢ ﺃﻥ ﻳﺮﻭﺍ ﺍﻟﻜﺮﺍﻫﺔ ﰲ ﻧﻔﻮﺱ ﺇﺧﻮﺍﻢ ﳌﺎ ﻳﻔﻌﻠﻮﻥ ،ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺸﺮ ﺣﻴﺎ ًﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻬﻮ
ﻼ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻹﺩﺧﺎﻝ ﺍﻟﺒﻬﺠﺔ ﻋﻠﻰ ﻧﻔﻮﺱ ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﻣﺆﻣﻦ ﻷﻥ ﺍﳊﻴﺎﺀ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻭﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ
ﺇﺧﻮﺍﻧﻪ ﻓﻬﻮ ﻣﺆﻣﻦ ﻷﻥ ﺃﺻﻞ ﺍﻟﻔﻌﻞ ﻫﻮ ﺍﳊﺐ ﰲ ﺍﷲ ﻭﺍﻟﺒﻐﺾ ﰲ ﺍﷲ ،ﻭﻫﺬﺍ ﻣﻦ ﱂ ﻳﺪﺭﻛﻪ ﻓﻬﻮ ﺟﺎﻫـﻞ
ﺻﻮﰲ ﺃﺧﺮﻕ.
ﻓﺎﻟﺘﺒﺸﲑ ﻭﻫﻮ ﺫﻛﺮ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺒﺸﺎﺋﺮ ﻭﺍﻟﻔﺄﻝ ﺇﳕﺎ ﻫﻮ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ﻷﻣﺘﻪ ،ﻭﻫﻲ ﻭﺻـﻴﺔ ﺃﻟﻴـﻖ
ﺑﺎﻟﺮﻋﺎﺓ ﻭﺍﻷﺋﻤﺔ ﻭﺍﻟﻘﺎﺩﺓ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﻫﻲ ﲝﻖ ﻻ ﺗﻠﻴﻖ ﺇﻻ ﻢ ،ﻭﻣﺎ ﻛﺎﻥ ﻳﺬﻛﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻓﻀﺎﺋﻞ
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ﺃﺻﺤﺎﺑﻪ ،ﻭﻣﺎ ﻳﻈﻬﺮﻩ ﻣﻦ ﻓﺮﺡ ﳌﺎ ﻳﻌﻤﻠﻮﻥ ﻣﻦ ﺧﲑ ﺷﻲﺀ ﻛﺜﲑ ﺟﺪﹰﺍ ﰲ ﺳﻨﺘﻪ ،ﻭﻟﺬﻟﻚ ﻛﺎﻧﻮﺍ ﰲ ﺗﻨـﺎﻓﺲ
ﻟﻜﺴﺐ ﺣﺒﻪ ﻭﻭﺩﻩ ﻭﺳﺮﻭﺭﻩ.
ﻭﻗﻮﻟﻪ ) :ﺗﻄﺎﻭﻋﺎ ﻭﻻ ﲣﺘﻠﻔﺎ( ﺇﳕﺎ ﻫﻮ ﻟﺪﺭﺀ ﺃﺳﺒﺎﺏ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻀﻌﻒ ﻭﺫﻫﺎﺏ ﺍﻟﺮﻳﺢ ﻭﺍﻟﻘﻮﺓ ،ﻭﻫـﺬﺍ ﻻ
ﻼ ﻋﻠﻰ ﻗﻮﻟﻪ ،ﻭﺇﻥ ﻣﻦ ﺃﻓﺴﺪ ﺍﻷﺧـﻼﻕ ﻳﻜﻮﻥ ﺇﻻ ﺑﺄﻥ ﻳﻄﻴﻊ ﻛﻞ ﻭﺍﺣﺪ ﺻﺎﺣﺒﻪ ﻭﻳﺮﻯ ﻟﻘﻮﻝ ﺻﺎﺣﺒﻪ ﻓﻀ ﹰ
ﻭﺃﻗﺒﺤﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﻣﺎ ﻳﻘﺎﻝ ﻟﻪ " ﺍﻟﺘﺼﻠﺐ ﰲ ﺍﻟﺮﺃﻱ " ﻭ" ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻘﻮﻝ " ،ﻭﺇﻥ ﻣﻦ ﺍﻟﺸﺮ ﺃﻥ ﻳـﺮﻯ
ﺍﻟﺒﻌﺾ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺮﺟﻮﻟﺔ ﻭﺍﻟﺒﻄﻮﻟﺔ ﺃﻭ ﺃﻧﻪ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺜﻘﺔ ﰲ ﺍﻟﻨﻔﺲ ،ﻻ ﻭﺍﷲ ﺑﻞ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺸﺮ
ﻭﺍﻟﺸﻴﻄﺎﻥ ،ﻓﺈﻥ ﺍﳊﻜﻴﻢ ﻫﻮ ﺍﻟﺬﻱ ﺣﺮﻛﺘﻪ ﺍﻟﺘﺠﺎﺭﺏ ﻭﺃﺩﺭﻙ ﺃﻥ ﺍﳊﻴﺎﺓ ﺗﺘﺴﻊ ﻷﻗﻮﺍﻝ ﺍﻵﺧﺮﻳﻦ ﻛﻤﺎ ﺗﺘﺴﻊ
ﻟﺮﺃﻳﻪ ،ﻭﺃﻥ ﻗﻮﺓ ﺍﻟﻔﻌﻞ ﺃﻥ ﺗﺪﺭﻙ ﻣﺂﺧﺬ ﻗﻮﻝ ﺃﺧﻴﻚ ﻭﺗﺮﻯ ﻭﺟﻪ ﺣﺴﻨﻪ ﻭﺻﻮﺍﺑﻪ ﻛﻤﺎ ﺗﺮﻯ ﻣﺂﺧﺬ ﻗﻮﻟـﻚ
ﻭﺣﺴﻨﻪ ﻭﺻﻮﺍﺑﻪ ،ﻭﺇﻥ ﻫﺬﺍ ﻭﺍﷲ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﳊﻜﻤﺔ ﻭﺳﻌﺔ ﺍﻟﻌﻠﻢ.
ﺍﻟﺼﻐﺎﺭ ﻣﻬﻤﺎ ﻛﱪﺕ ﻣﻨﺎﺻﺒﻬﻢ ﻭﺃﲰﺎﺅﻫﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻭﻥ ﺇﻻ ﺃﻧﻔﺴﻬﻢ ﻭﻻ ﻳﺜﻘﻮﻥ ﺇﻻ ﺑﺄﻗﻮﺍﳍﻢ ﻭﺃﻣـﺎ
ﺴﻌﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻳﺼﱪﻭﻥ ﻋﻠﻰ ﻣﺘﺎﺑﻌﺘﻬﻢ ﻭﺍﻻﺳﺘﻤﺎﻉ ﳍﻢ ﻭﺍﺣﺘﻤﺎﻝ ﺁﺭﺍﺋﻬﻢ ﻭﺍﻟﻨــﺰﻭﻝ
ﺍﻟﻜﺒﺎﺭ ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻳ
ﻋﻠﻴﻬﺎ ،ﰒ ﺇﻥ ﺍﻻﺟﺘﻤﺎﻉ ﺃﻫﻢ ﻣﻘﺼﺪ ﳚﺐ ﺃﻥ ﻧﺴﻌﻰ ﻟﻪ ،ﻭﻣﻦ ﺃﺟﻠﻪ ﻗﺪ ﻳﺘﻢ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺑﻌﺾ ﺍﳊﻖ ﻣـﻦ
ﱄ ﻟﺘﺤﻘﻴﻖ ﻣﺼﺎﱀ ﺍﻹﺳﻼﻡ ﻭﻣﻘﺎﺻﺪﻩ. ﺃﺟﻞ ﻣﺎ ﻫﻮ ﻋﻈﻴﻢ ﺟﻠﻴﻞ ،ﺇﺫ ﺍﻻﺟﺘﻤﺎﻉ ﻫﻮ ﺍﻟﺸﺮﻁ ﺍﻷﻭ ﹼ
ﺡ ﻭﺇﺑﺪﺍﻋﺎﻫﺎ ﻭﺩﻭﺍﻣﻬﺎ ،ﻭﻣـﺎ ﺃﺷـﻘﻰ ﺍﳊﻴـﺎﺓ
ﻣﺎ ﺃﺩﻭﻡ ﺍﳊﻴﺎﺓ ﻭﺃﲨﻠﻬﺎ ﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻷﻥ ﻓﻴﻬﺎ ﻣﺘﻌ ﹶﺔ ﺍﻟﺮﻭ ِ
ﻭﺃﻗﺴﺎﻫﺎ ﻭﺃﻇﻠﻤﻬﺎ ﺣﲔ ﲣﺎﻟﻔﻬﺎ ﻭﺗﺴﲑ ﰲ ﺍﻟﻀﺪ ﻣﻨﻬﺎ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﺤﻨِﻴ ِﻔﻴـ ِﺔ
ﻀﻴِﻴ ِﻖ ﻓِﻲ ﹸﺃﻣﻮ ِﺭ ﺍﹾﻟ ِﻤﻠﱠـ ِﺔ ﺍﹾﻟ ﺝ ﻭﺍﻟﺘ ﺤ ﺮ ِﺿ ﺪﹲﺓ ﻋﻠﹶﻰ ﻣ ﻌﻨﻰ ﻋ ﺪ ِﻡ ﺍﹾﻟ ﺚ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ﹸﺔ ﻣﺘﻌﺎ
ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ﹸ
ﺝ{ ]ﺍﳊﺞ [٧٨ :ﻣ ﹾﻔﻌﻮ ﹲﻝ ﹶﺃ ﻭﻝﹲ ،ﻭ )ﻓِﻲ ﺤﺔِ ،ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺗﻌﺎﻟﹶﻰ } :ﻭﻣﺎ ﺟ ﻌ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ِﻣ ﻦ ﺣ ﺮ ٍ ﺴ ﻤ
ﺍﻟ
ﺸﻴﻮﻉِ ،ﻭ ) ﻋﹶﻠﻴ ﹸﻜ ﻢ( ﻣﺘ ﻌﻠﱢـ ﻖ ﺑِـ ِﻪ ﻗﹸـ ﺪ ﻡ ﺝ( ﻟِﻠ ﺕ ) ِﻣ ﻦ( ِﻟﻠﹾﺎ ﺳِﺘ ﻐﺮﺍﻕِ ،ﻭﺍﻟﺘﻨ ِﻜ ﲑ ﻓِﻲ ) ﺣ ﺮ ٍ ﺍﻟﺪﻳ ﻦ( ﺛﹶﺎﻥٍ ،ﻭﺯِﻳ ﺪ
ﺝ ﻋﻨ ﹸﻜ ﻢ ﺤ ﺮ
ﺻﺔﹰ ،ﻭ ﺭﹶﻓ ﻊ ﺍﹾﻟ
ﺤ ﻤ ٍﺪ ﻧِﺒ ﻲ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ ﺧﺎ
ِﻟﻠﹾﺎ ﺧِﺘﺼﺎﺹِ ،ﹶﻛﹶﺄﻧ ﻪ ﻗِﻴ ﹶﻞ ﻭ ﺳ ﻊ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜﻢ ﺩِﻳﻨ ﹸﻜ ﻢ ﻳﺎ ﹸﺃ ﻣ ﹶﺔ ﻣ
ﲔ ﻓِﻴﻤـﺎ ﻧ ﹶﻘﻠﹶـ ﻪ ﻱ ﺍﹾﻟ ﻤﺘ ﹶﻜﱢﻠ ِﻔ
ﲔ ﻋﻠﹶﻰ ﺭﹶﺃ ِ ﺤ ﻒ ﺍﻟﺼﺎِﻟ ِ ﺴﹶﻠ ِ ﲔ ِﻣ ﻦ ﺍﻟ ﹶﺃﻳﺎ ﻛﹶﺎﻥﹶ ،ﹶﻓ ﹶﻈ ﻬ ﺮ ِﻣ ﻦ ﻫﺬﹶﺍ ﺗ ﺮﺟِﻴ ﺢ ِﻓ ﻌ ِﻞ ﺍﹾﻟﹶﺄ ﻭِﻟ
ﺠﺘﻬِـ ِﺪ ﻁ ﹶﺃ ﹾﻥ ﻳﻜﹸـﻮ ﹶﻥ ِﻟ ﹾﻠ ﻤ ﺸﺘ ﺮ ﹸ
ﺡ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ؛ ِﻣ ﻦ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﺸ ﺮ ِ ﺿ ِﺔ ِﻣ ﻦ ﺍﻟ ﻱ ﻓِﻲ ﺍﻟ ﺮ ﻭ ﺤﻴِﻲ ﺍﻟﺪﻳ ِﻦ ﺍﻟﻨ ﻮ ِﻭ ﺸﻴ ﺦ ﻣ
ﺍﻟ
ﺐ ِﺇﻟﹶﻰ ﻣ ﹾﺬ ﻫﺐٍ؟ ِﺇ ﹾﻥ ﹸﻗ ﹾﻠﻨـﺎ: ﺐ ﹶﻓ ﻬ ﹾﻞ ﻳﺠﻮ ﺯ ِﻟ ﹾﻠ ﻤ ﹶﻘﱢﻠ ِﺪ ﹶﺃ ﹾﻥ ﻳﻨﺘ ِﻘ ﹶﻞ ِﻣﻦ ﻣ ﹾﺬ ﻫ ٍ ﺖ ﺍﹾﻟ ﻤﺬﹶﺍ ِﻫ ﺐ ﻣ ﺪ ﻭﻥﹲ ،ﻭِﺇﺫﹶﺍ ﺩ ﻭﻧ ِ ﻣﺬﹾ ﻫ
ﺐ ﻋﻠﹶﻰ ﹶﻇﻨ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﺜﱠﺎِﻧ ﻲ ﹶﺃ ﻋﹶﻠ ﻢ ؛ ﻳﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳﺠﻮ ﺯ ﺑـ ﹾﻞ ﻳﺠِـﺐ ،ﻭِﺇ ﹾﻥ ﺐ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ ،ﻭ ﹶﻏﹶﻠ
ﻳ ﹾﻠ ﺰ ﻣ ﻪ ﺍﻟِﺎ ﺟِﺘﻬﺎ ﺩ ﻓِﻲ ﹶﻃﹶﻠ ِ
ﺠﺘ ِﻬﺪﺍ ﻓِﻲ ﻣﺴﺎِﺋ ﹶﻞ ﺧﻴ ﺮﻧﺎ ﻩ ﹶﻓﻴﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳﺠﻮ ﺯ ﹶﺃﻳﻀﺎ ،ﹶﻛﻤﺎ ﹶﻟ ﻮ ﹶﻗﱠﻠ ﺪ ﻓِﻲ ﺍﹾﻟ ِﻘﺒﹶﻠ ِﺔ ﻫﺬﹶﺍ ﹶﺃﻳﺎﻣﺎ ﻭ ﻫﺬﹶﺍ ﹶﺃﻳﺎﻣﺎ ،ﻭﹶﻟﻮ ﹶﻗﱠﻠ ﺪ ﻣ
ﺠﺘ ِﻬﺪﺍ ِﻥ ِﻋﻨ ﺪ ﻩ ﺧﻴ ﺮﻧﺎﻩ ،ﹶﻟ ِﻜﻦِ ﺍﹾﻟﹸﺄﺻﻮِﻟﻴﻮ ﹶﻥ ﻣﻨﻌﻮﺍ ِﻣﻨـﻪ ،ﻭ ﺣﻜﹶـﻰ ﻭﺁ ﺧ ﺮ ﻓِﻲ ﻣﺴﺎِﺋ ٍﻞ ﹸﺃ ﺧﺮﻯ ،ﻭﺍﺳﺘﻮﻯ ﺍﹾﻟ ﻤ
ﺴ ﻖ ِﺑﻪِ ،ﻭ ﻋ ﻦ
ﺐ ﻣﺎ ﻫ ﻮ ﹶﺃ ﻫ ﻮﻥﹸ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﻔ
ﺤ ﻖ :ﻓِﻴﻤﺎ ِﺇﺫﹶﺍ ﺍ ﺧﺘﺎ ﺭ ِﻣ ﻦ ﹸﻛ ﱢﻞ ﻣ ﹾﺬ ﻫ ٍ ﺍﹾﻟﺤﺎِﻧ ِﻄ ﻲ ﻭ ﹶﻏﻴ ﺮ ﻩ ﻋ ﻦ ﹶﺃﺑِﻲ ِﺇ ﺳ
ﺹ ﻣِـ ﻦ
ﺸﺨﻮ ﲔ ﹶﺃﺭﺍ ﺩ ﺍﻟ ﺮﺷِﻴ ﺪ ﺍﻟ
ﻚِ :ﺣ ﻀ ﺪ ﻫﺬﹶﺍ ﺍﻟﺘ ﺮﺟِﻴ ﺢ ﹶﻗ ﻮ ﹸﻝ ﺍﹾﻟِﺈﻣﺎ ِﻡ ﻣﺎِﻟ ٍ
ﺴ ﻖ ِﺑﻪِ ،ﻭﻳ ﻌ ﹶﺃﺑِﻲ ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻔ
ﺱ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻮ ﱠﻃِﺄ ﹶﻛﻤـﺎﺖ ﹶﺃ ﹾﻥ ﹶﺃﺣِ ﻤ ﹶﻞ ﺍﻟﻨﺎ
ﺝ ﻣﻌِﻲ ﹶﻓِﺈﻧﻲ ﻋ ﺰ ﻣ ﺨ ﺮ
ﻕ ؛ ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ :ﻳﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﺗ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻌﺮﺍ ِ
٨٧
ﻚ ﺳﺒِﻴ ﹲﻞ ؛ ِﻟﹶﺄ ﱠﻥ
ﻚ ِﺇﻟﹶﻰ ﹶﺫِﻟ ﺲ ﹶﻟ ﺱ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻮ ﱠﻃِﺄ ﹶﻓﹶﻠﻴ ﺱ ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ؛ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻣﺎ ﺣ ﻤ ﹸﻞ ﺍﻟﻨﺎ ِﺣ ﻤ ﹶﻞ ﻋﹾﺜﻤﺎ ﹸﻥ ﺍﻟﻨﺎ
١٣٦
ﺼ ٍﺮ ِﻋ ﹾﻠ ﻢ."...
ﺤ ﺪﺛﹸﻮﺍ ﹶﻓ ِﻌﻨ ﺪ ﹸﻛ ﱢﻞ ﹶﺃ ﻫ ِﻞ ِﻣ
ﺏ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﺍ ﹾﻓﺘ ﺮﻗﹸﻮﺍ ﺑ ﻌ ﺪ ﻩ ﻓِﻲ ﺍﹾﻟﹶﺄ ﻣﺼﺎﺭِ ،ﹶﻓ
ﺻﺤﺎ ﹶﺃ
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ :ﻣﺜﹶﻞ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ
ﺴِﻠ ِﻤﲔ ،ﻭﺍﻟﻴﻬﻮﺩِ ،ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﹶﻛ ﻤﹶﺜ ِﻞ ﺭ ﺟ ٍﻞ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ " :ﻣﹶﺜ ﹸﻞ ﺍ ﹸﳌ ﻋ ﻦ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ ﺭ ِ
ﻒ ﺍﻟﻨﻬﺎﺭِ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﹶﻻ
ﺼ ِ
ﺍ ﺳﺘ ﹾﺄ ﺟ ﺮ ﹶﻗ ﻮﻣﺎ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﹶﻟ ﻪ ﻋ ﻤﻠﹰﺎ ﻳ ﻮﻣﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠﻴﻞِ ،ﻋﻠﹶﻰ ﹶﺃ ﺟ ٍﺮ ﻣ ﻌﻠﹸﻮﻡٍ ،ﹶﻓ ﻌ ِﻤﻠﹸﻮﺍ ﹶﻟ ﻪ ِﺇﻟﹶﻰ ِﻧ
ﺖ ﹶﻟﻨﺎ ﻭﻣﺎ ﻋ ِﻤ ﹾﻠﻨﺎ ﺑﺎ ِﻃﻞﹲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ :ﹶﻻ ﺗ ﹾﻔ ﻌﻠﹸﻮﺍ ،ﹶﺃ ﹾﻛ ِﻤﻠﹸﻮﺍ ﺑ ِﻘﻴ ﹶﺔ ﻋ ﻤِﻠﻜﹸـﻢ، ﺣﺎ ﺟ ﹶﺔ ﹶﻟﻨﺎ ِﺇﻟﹶﻰ ﹶﺃ ﺟ ِﺮ ﻙ ﺍﱠﻟﺬِﻱ ﺷ ﺮ ﹾﻃ
ﻼ ﺑ ِﻘﻴ ﹶﺔ ﻳ ﻮ ِﻣ ﹸﻜﻤﺎ ﻫﺬﹶﺍ
ﻭ ﺧﺬﹸﻭﺍ ﹶﺃ ﺟ ﺮ ﹸﻛ ﻢ ﻛﹶﺎ ِﻣﻠﹰﺎ ،ﹶﻓﹶﺄﺑﻮﺍ ،ﻭﺗ ﺮﻛﹸﻮﺍ ،ﻭﺍ ﺳﺘ ﹾﺄ ﺟ ﺮ ﹶﺃ ِﺟ ﲑﻳ ِﻦ ﺑ ﻌ ﺪ ﻫﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬﻤﺎ :ﹶﺃ ﹾﻛ ِﻤ ﹶ
ﻚ ﻣﺎ ﻋ ِﻤ ﹾﻠﻨـﺎ ﺼﺮِ ،ﻗﹶﺎ ﹶﻻ :ﹶﻟ ﻼ ِﺓ ﺍﻟ ﻌ
ﺻﹶ ﲔ ﺖ ﹶﻟ ﻬ ﻢ ِﻣ ﻦ ﺍ َﻷ ﺟﺮِ ،ﹶﻓ ﻌ ِﻤﻠﹸﻮﺍ ﺣﺘﻰ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﺣ ﻭﹶﻟ ﹸﻜﻤﺎ ﺍﱠﻟﺬِﻱ ﺷ ﺮ ﹾﻃ
ﻼ ﺑ ِﻘﻴ ﹶﺔ ﻋ ﻤﻠِ ﹸﻜﻤﺎ ﻣﺎ ﺑ ِﻘ ﻲ ِﻣ ﻦ ﺍﻟﻨﻬـﺎ ِﺭ ﺷـ ﻲ ٌﺀ
ﺖ ﹶﻟﻨﺎ ﻓِﻴﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻤﺎ :ﹶﺃ ﹾﻛ ِﻤ ﹶ ﻚ ﺍ َﻷ ﺟ ﺮ ﺍﱠﻟﺬِﻱ ﺟ ﻌ ﹾﻠ ﺑﺎ ِﻃﻞﹲ ،ﻭﹶﻟ
ﺖ ﺍﻟﺸـ ﻤﺲ، ﺴﲑ ،ﹶﻓﹶﺄﺑﻴﺎ ،ﻭﺍ ﺳﺘ ﹾﺄ ﺟ ﺮ ﹶﻗ ﻮﻣﺎ ﹶﺃ ﹾﻥ ﻳ ﻌ ﻤﻠﹸﻮﺍ ﹶﻟ ﻪ ﺑ ِﻘﻴ ﹶﺔ ﻳ ﻮ ِﻣ ِﻬﻢ ،ﹶﻓ ﻌ ِﻤﻠﹸﻮﺍ ﺑ ِﻘﻴ ﹶﺔ ﻳ ﻮ ِﻣ ِﻬ ﻢ ﺣﺘـﻰ ﻏﹶﺎﺑـ ِ
ﻳ ِ
ﻚ ﻣﹶﺜﹸﻠ ﻬﻢ ،ﻭ ﻣﹶﺜ ﹸﻞ ﻣﺎ ﹶﻗِﺒﻠﹸﻮﺍ ِﻣ ﻦ ﻫﺬﹶﺍ ﺍﻟﻨـﻮ ِﺭ " ١٣٧ﺍﳊـﺮﺹ ﻋﻠـﻰ ﻭﺍ ﺳﺘ ﹾﻜ ﻤﻠﹸﻮﺍ ﹶﺃ ﺟ ﺮ ﺍﻟ ﹶﻔﺮِﻳ ﹶﻘﻴ ِﻦ ِﻛﹶﻠﻴ ِﻬﻤﺎ ،ﹶﻓ ﹶﺬِﻟ
ﺍﻟﻨﻬﺎﻳﺎﺕ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﲟﻘﺪﺍﺭ ِﻫﻤﺔ ﺍﻟﺒﺪﺍﻳﺎﺕ ﻭﺇ ﹼﻻ ﺧﺎﺏ ﺍﳌﺴﻌﻰ ﻭﺿﺎﻉ ﺍﳉﻬﺪ ﻭﺍﻟﻌﺮﻕ ،ﻭﺍﻟﻨﻔﻮﺱ ﻗﺪ
ﺗﻨﺸﻂ ﻟﻠﺒﺪﺍﻳﺎﺕ ﻷﺳﺒﺎﺏ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻟﻨﻔﻮﺱ ﻣﺎ ﺳﺘﻼﻗﻴﻪ ﻣﻦ ﺗﻌﺐ ﻭﻧﺼﺐ ﺇﺫ ﺗﻘﺒﻞ ﻋﻠـﻰ
ﺍﻷﻋﻤﺎﻝ ﺑﺮﺅﻳﺔ ﺍﳉﻤﺎﻝ ﻓﺈﺫﺍ ﺃﺻﺎﺎ ﻟﻈﻰ ﺍﻟﻌﻤﻞ ﻭﻗﺴﻮﺗﻪ ﺍﺭﺗﺪﺕ ﻭﺍﻧﺘﻜﺴﺖ ،ﻭﻣﻨﻬﺎ ﺃﻥ ﺑﻌﺾ ﺍﻷﻋﻤـﺎﻝ
ﺗﺒﺪﺃ ﺑﺼﻔﺔ ﺍﳉﻤﻬﻮﺭ ﻭﺑﻨـﺰﻋﺔ ﺍﻟﻘﻄﻴﻊ ﹼﰒ ﺗﺒﺪﺃ ﺍﻟﺘﺼﻔﻴﺎﺕ ﻭﺻﻮ ﹰﻻ ﻟﻠﻘﻠﺔ ﺍﻟﻮﺍﻋﻴﺔ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﻨﻔﻮﺱ
ﻣﻦ ﻛﺴﻞ ﺃﻭ ﻳﺄﺱ ،ﻛﺴﻞ ﰲ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻷﻋﻤﺎﻝ ،ﻭﻳﺄﺱ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺇﻥ ﻃﺎﻟﺖ ﺍﻟﻄﺮﻳﻖ ،ﻭﻛﻞ ﻫﺬﺍ ﻣـﻦ
ﻆ ﻋﻈِﻴ ٍﻢ{ ﺻﺒﺮﻭﺍ ﻭﻣﺎ ﻳﹶﻠﻘﱠﺎﻫﺎ ِﺇﻟﱠﺎ ﺫﹸﻭ ﺣ ﱟ ﺃﻣﺮﺍﺽ ﺍﻟﻨﻔﻮﺱ ﻭﻋﺪﻡ ﺛﻘﺘﻬﺎ ﺑﺎﳊﻖ ﻧﻔﺴﻪ } ،ﻭﻣﺎ ﻳﹶﻠﻘﱠﺎﻫﺎ ِﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ﻦ
]ﻓﺼﻠﺖ ،[٣٥ :ﻓﺎﻟﺼﱪ ﻫﻮ ﻭﻗﻮﺩ ﺍﻟﺜﺒﺎﺕ ،ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭ ﺟ ﻌ ﹾﻠﻨﺎ ِﻣﻨ ﻬ ﻢ ﹶﺃِﺋ ﻤ ﹰﺔ ﻳ ﻬﺪﻭ ﹶﻥ ِﺑﹶﺄ ﻣ ِﺮﻧﺎ ﹶﻟﻤﺎ
ﺻﺒﺮﻭﺍ ﻭﻛﹶﺎﻧﻮﺍ ﺑِﺂﻳﺎِﺗﻨﺎ ﻳﻮِﻗﻨﻮ ﹶﻥ { ]ﺍﻟﺴﺠﺪﺓ[٢٤ :
ﻓﺎﻟﺼﱪ ﳝﺪ ﺑﺎﻟﺜﺒﺎﺕ ،ﻭﺍﻟﻴﻘﲔ ﳝﺪ ﺑﺎﻷﻣﻞ " ،ﻭﻻ ﻋﻼﺝ ﻟﻠﻨﻔﻮﺱ ﺇﻻ ﺑﺎﻟﺜﻘﺔ ﻋﻠﻰ ﺍﳊﻖ ﻭﻋﺪﻡ ﺍﻟﻨﺪﻡ ﻋﻠـﻰ
ﺿﻴﺎﻉ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻭﺍﻟﻌﺎﻣﻠﻮﻥ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﳎﺎﻫﺪﻳﻦ ﻭﻋﻠﻤﺎﺀ ﻭﺩﻋﺎﺓ ﻫﻢ ﺃﺣﻮﺝ ﺍﻟﻨـﺎﺱ ﺇﱃ
ﻕ ﳏﻔـﻮﻑ ﺑـﺎﻻﺑﺘﻼﺀ ،ﺍﺑـﺘﻼﺀ ﺍﻟﺼﱪ ﻭﺍﻟﻴﻘﲔ ،ﻓﺈﻥ ﺍﻟﻄﺮﻳﻖ ﻃﻮﻳﻞ ﻃﻴﻠﺔ ﺍﳊﻴﺎﺓ ﺇﱃ ﺍﳌﻮﺕ ،ﻭﺍﻟﻄﺮﻳﻖ ﺷﺎ
ﻳﺼﻴﺐ ﺍﻟﺒﺪﻥ ﻭﺍﺑﺘﻼﺀ ﻳﺼﻴﺐ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻌﺎﱐ ،ﻭﻫﻜﺬﺍ ﺍﳌﻌﺎﱄ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺎﻟ ﹶﻜﺒﺪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ} :ﹶﺃ ﻡ
ﻀﺮﺍ ُﺀ ﻭ ﺯﹾﻟ ِﺰﻟﹸﻮﺍ ﺣﺘﻰ
ﺴﺘ ﻬ ﻢ ﺍﹾﻟﺒ ﹾﺄﺳﺎ ُﺀ ﻭﺍﻟ
ﺠﻨ ﹶﺔ ﻭﹶﻟﻤﺎ ﻳ ﹾﺄِﺗ ﹸﻜ ﻢ ﻣﹶﺜ ﹸﻞ ﺍﱠﻟﺬِﻳ ﻦ ﺧﹶﻠﻮﺍ ِﻣ ﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﻣ
ﺴﺒﺘ ﻢ ﹶﺃ ﹾﻥ ﺗ ﺪ ﺧﻠﹸﻮﺍ ﺍﹾﻟ
ﺣ ِ
ﺐ { ]ﺍﻟﺒﻘﺮﺓ ،[٢١٤ :ﻭﰲ ﺍﻵﻳﺔ ﺃﻧﻪ ﺼ ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻗﺮِﻳ ﺼ ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻟﹶﺎ ِﺇ ﱠﻥ ﻧ
ﻳﻘﹸﻮ ﹶﻝ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﻭﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻣ ﻌ ﻪ ﻣﺘﻰ ﻧ
ﻻ ﻳﻜﻮﻥ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻴﺴﺮ ﻭﺍﻟﻔﺘﺢ ﺣﱴ ﺗﺼ ﹶﻞ ﺫﺭﻭ ﹸﺓ ﺍﻻﺑﺘﻼﺀ ﺃﻗﺼﺎﻫﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﻦ ﺍﻟﺜﻼﺛﺔ ﺍﻟﹼﺬﻳﻦ ﺧﻠﱢﻔﺖ
٨٨
ﺖ ﻋﻠﹶـﻴ ِﻬ ﻢ
ﺖ ﻭﺿـﺎﹶﻗ ﺽ ِﺑﻤﺎ ﺭ ﺣﺒـ ﺖ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟﹶﺄ ﺭ ﺗﻮﺑﺘﻬﻢ } :ﻭ ﻋﻠﹶﻰ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ِﺔ ﺍﱠﻟﺬِﻳ ﻦ ﺧﱢﻠﻔﹸﻮﺍ ﺣﺘﻰ ِﺇﺫﹶﺍ ﺿﺎﹶﻗ
ﺏ ﺍﻟ ﺮﺣِﻴ ﻢ{ ]ﺍﻟﺘﻮﺑـﺔ:ﺏ ﻋﹶﻠﻴ ِﻬ ﻢ ِﻟﻴﺘﻮﺑﻮﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻫ ﻮ ﺍﻟﺘﻮﺍ
ﺠﹶﺄ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ِﺇﹶﻟﻴ ِﻪ ﹸﺛ ﻢ ﺗﺎ
ﺴ ﻬ ﻢ ﻭ ﹶﻇﻨﻮﺍ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻣ ﹾﻠ
ﹶﺃﻧ ﹸﻔ
،[١١٨ﻭﺍﻟﻘﺼﺪ ﺃﻥ ﺍﳋﻂ ﺍﻟﺒﻴﺎﱐ ﻣﻊ ﺍﻟﺒﻼﺀ ﰲ ﺻﻌﻮﺩ ﻭﻛﻠﻤﺎ ﺍﺭﺗﻘﻰ ﺍﻻﺑﺘﻼﺀ ﺩﺭﺟﺔ ﺳﻘﻂ ﻗﻮﻡ ﻭﺍﻟﺘﺤـﻖ
ﺁﺧﺮﻭﻥ ،ﻓﻤﻦ ﺳﻘﻂ ﻳﺴﻘﻂ ﳉﻬﻠﻪ ﻭﺷﻬﻮﺗﻪ ،ﻭﻣﻦ ﺍﻟﺘﺤﻖ ﻓﺈﳕﺎ ﻻﻟﺘﻘﺎﺀ ﻋﻘﻠﻪ ﻭﻗﻠﺒﻪ ﻣﻊ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﺮﺍﻗﻴﺔ
ﺍﻟﻌﻈﻴﻤﺔ ،ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻬﺎﻳﺎﺕ ﱂ ﳜﻠﺺ ﺇﻟﻴﻬﺎ ﺇﻻ ﺫﻭ ﺣﻆ ﻋﻈﻴﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻬﺬﺍ ﺍﻟﺪﻳﻦ ﻋﻤـﻞ
ﺼ ٍﺔ ِﺫ ﹾﻛﺮﻯ ﺍﻟﺪﺍ ِﺭ { ]ﺹ:
ﺼﻨﺎ ﻫ ﻢ ِﺑﺨﺎِﻟ
ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺩﻳﻦ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﻋﻦ ﺃﺻﺤﺎﺑﻪِ } :ﺇﻧﺎ ﹶﺃ ﺧﹶﻠ
.١٣٨[٤٦
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻨﻜﻮﺹ ﻋﻠﻰ ﺍﻷﻋﻘﺎﺏ ﻗﺒﻞ ﺍﻟﺘﻤﺎﻡ ،ﻓﺈﻥ ﻋﺪﻡ ﺍﻟﺘﻤﺎﻡ ﻳﺪﻣﺮ ﺍﻟﺒﺪﺍﻳﺎﺕ ،ﻓﺘﻌﺴﹰﺎ
ﻟﺮﺟﻞ ﻋﻤﻞ ﻟﻠﺠﻨﺔ ﺣﱴ ﺇﺫﺍ ﺍﻗﺘﺮﺏ ﺍﳌﻐﻴﺐ ﺻﺎﺭ ﺇﱃ ﺃﺻﺤﺎﺏ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺭ.
ﰲ ﻭﺍﻗﻌﻨﺎ ﻛﻢ ﺭﺃﻳﻨﺎ ﻣﻦ ﻛﺎﻧﺖ ﺑﺪﺍﻳﺘﻪ ﻋﻠﻰ ﺧﲑ ﻭﺩﻳﻦ ﻭﻧﺼﺮﺓ ﻟﻠﺤﻖ ﻭﺃﻫﻠﻪ ،ﻭﺻﺪﻋﹰﺎ ﺑﻜﻠﻤﺔ ﺍﳊﻖ ﺣـﱴ
ﻟﺘﻈﻦ ﺃﻥ ﻫﺆﻻﺀ ﻫﻢ ﻭﺭﺍﺙ ﺍﳌﺮﺣﻠﺔ ،ﻓﻴﺒﺴﻂ ﳍﻢ ﰲ ﻗﻠﻮﺏ ﺍﳋﻠﻖ ﺣﺒﹰﺎ ﹼﰒ ﺇﻥ ﻫﻲ ﻏﻠﻮﺓ ﻃﺮﻳﻖ ﺣﱴ ﺃﺧﺬﻭﺍ
ﺫﻫﺎﺑﹰﺎ ﳝﻴﻨﹰﺎ ﻭﴰﺎ ﹰﻻ ﻓﺒﺌﺲ ﻣﺎ ﺿﻴﻌﻮﺍ.
ﻭﰲ ﺍﳊﺪﻳﺚ ﺇﺷﺎﺭﺓ ﺃﻥ ﺍﻟﺴﺒﻖ ﻻ ﻳﻤﺪﺡ ﺇﻥ ﱂ ﻳﻮﺍﺻﻞ ،ﻓﺎﻟﺴﺎﺑﻘﻮﻥ ﻓﻀﻠﻬﻢ ﺑﺎﻟﺜﺒﺎﺕ ﺣﱴ ﺍﻟﻴﻘﲔ ،ﺃﻣﺎ ﲡﺎﺭ
ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﺍﻫﺐ ﻭﺍﻟﺰﻣﻦ ﺍﳋﺎﱄ ﻭﻫﻢ ﰲ ﻋﺪﻭﺓ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻓﻬﺆﻻﺀ ﺫﻣﻬﻢ ﺃﻭﱃ ﻣﻦ ﻏﲑﻫﻢ ﻷﻢ ﻋﺮﻓـﻮﺍ
ﺍﳊﻖ ﻭﺃﻋﺮﺿﻮﺍ ﻋﻨﻪ.
ﻟﻘﺪ ﻋﻠﻤﺘﲏ ﺍﳊﻴﺎﺓ ﻗﻴﻤﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﺻﻌﻮﺑﺔ ﺍﻟﻨﻬﺎﻳﺎﺕ ﻭﻣﺸﻘﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ،ﻓﺈﻥ ﺍﳍﻤﻢ ﻳﺼـﻴﺒﻬﺎ
ﺍﻟﺘﻌﺐ ﻛﻤﺎ ﻳﺼﻴﺐ ﺍﻷﺑﺪﺍﻥ ،ﻭﺍﳌﺮﺀ ﳛﺘﺎﺝ ﺇﱃ ﲡﺪﻳﺪ ﳘﹼﺘﻪ ﻛﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﺗﻐﺬﻳﺔ ﺑﺪﻧﻪ ،ﻭﺗﻐﺬﻳـﺔ ﺍﳍﻤـﻢ
ﺗﻜﻮﻥ ﺑﺎﻟﺘﺬﻛﺮﺓ ﻭﺭﻓﻘﺔ ﺍﻷﺻﺤﺎﺏ ،ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﳎﺎﻟﺴﺔ ﺍﳌﺒﺘﺪﺋﲔ ﰲ ﻗﻮﻢ ﻭﺇﻗﺒﺎﳍﻢ ﻭﻫﺪﺍﻳﺘﻬﻢ ﻓﻠﻬﺆﻻﺀ
ﻗﻠﻮﺏ ﺟﺪﻳﺪﺓ ﻭﳘﻢ ﺳﺎﺑﻘﺔ ،ﺇﺫ ﺃﻥ ﻃﻮﻝ ﺍﻷﻣﺪ ﳜﻠﻖ ﻭﻳﺒﻠﻰ.
ﺃﻫﻞ ﺍﳉﻬﺎﺩ ﻫﻢ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﱪ ،ﻭﰲ ﳊﻈﺎﺕ ـﺐ
ﺭﻳﺎﺡ ﻭﺗﺬﻫﺐ ﺭﻳﺎﺡ ،ﻓﻌﻨﺪﻣﺎ ﺃﺿﺎﻉ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﺻﺎﻢ ﻣﺎ ﺃﺻﺎﻢ ،ﻭﰲ ﺣﻨﲔ
ﺣﻴﺚ ﺗﺪﺍﻋﺖ ﺍﻟﺼﻔﻮﻑ ﻭﺗﻀﻌﻀﻌﺖ ﻭﺻﺎﺡ ﻣﻦ ﺻﺎﺡ ﺃﻥ ﺑﻄﻞ ﺍﻟﺴﺤﺮ ،ﺛﺒﺖ ﺭﺳﻮﻝ ﺍﷲ ﻣﻊ ﻗﻠﺔ ﻻ
ﻳﺼﻠﻮﻥ ﻟﻠﻤﺌﺔ ﻓﺤﺼﻞ ﺍﻟﻨﺼﺮ ﻭﻫﺒﺖ ﺭﻳﺎﺣﻪ ﺣﱴ ﻭﻗﻊ ﻣﺎ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ،ﻭﻟﺬﻟﻚ ﺍﳊﺬﺭ ﻣﻦ
ﺣﺼﻮﻝ ﺍﻟﻐﻔﻠﺔ ﺃﻭ ﺍﻟﺘﻬﺎﻭﻥ ﺃﻭ ﺍﻟﻴﺄﺱ ،ﻓﻜﻢ ﻣﻦ ﻧﺼﺮ ﺑﺎﻟﻐﻔﻠﺔ ﻭﺍﻟﺘﻬﺎﻭﻥ ﺻﺎﺭ ﻫﺰﳝﺔ ﻭﺧﺰﻳﺎ ﻭﻋﺎﺭﺍ ،ﻭﻛـﻢ
ﻣﻦ ﻫﺰﳝﺔ ﲢﻮﻟﺖ ﺑﺪﻓﻊ ﺍﻟﻴﺄﺱ ﻭﺣﺼﻮﻝ ﺍﻟﻴﻘﲔ ﺇﱃ ﻧﺼﺮ ﻭﺗﺄﻳﻴﺪ ،ﰒ ﻟﻴﺤﺬﺭ ﺍﺎﻫﺪ ﺃﻥ ﻳﺮﻛﻦ ﻋﻠﻰ ﺗﺎﺭﳜﻪ
ﻭﻳﻀﻊ ﺍﻟﺴﻼﺡ ﻓﺈﻥ ﰲ ﺫﻟﻚ ﺿﻴﺎﻉ ﺃﺟﺮﻩ ﻭﺫﻫﺎﺏ ﻓﻀﻠﻪ.
- ١٣٨ﺇﻧﺎ ﺧﺼﺼﻨﺎﻫﻢ ﲞﺎﺻﺔ ﻋﻈﻴﻤﺔ ،ﺣﻴﺚ ﺟﻌﻠﻨﺎ ﺫﻛﺮﻯ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﰲ ﻗﻠﻮﻢ ،ﻓﻌﻤﻠﻮﺍ ﳍﺎ ﺑﻄﺎﻋﺘﻨﺎ ،ﻭﺩﻋﻮﺍ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ،ﻭﺫﻛﱠـﺮﻭﻫﻢ
ﺎ .ﻭﺇﻢ ﻋﻨﺪﻧﺎ ﳌﻦ ﺍﻟﺬﻳﻦ ﺍﺻﻄﻔﻴﻨﺎﻫﻢ ﻟﺮﺳﺎﻟﺘﻨﺎ ،ﻭﺍﺧﺘﺮﻧﺎﻫﻢ ﻟﻄﺎﻋﺘﻨﺎ.ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ )(٤٥٦ /١
٨٩
ﻭﰲ ﺍﳊﺪﻳﺚ ﻛﺬﻟﻚ ﻓﻀﻞ ﺍﻟﻼﺣﻘﲔ ﺇﻥ ﻭﺭﺛﻮﺍ ﺍﻷﻣﺮ ﻛﻤﺎ ﳚﺐ ،ﻷﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻼﺣﻘﲔ ﺇﳕﺎ ﺗـﺄﺧﺮﻭﺍ
ﳌﻌﺎﱐ ﰲ ﻗﻠﻮﻢ ﺃﻭ ﻟﻈﺮﻭﻑ ﰲ ﺃﺣﻮﺍﳍﻢ ﻓﻠﻤﺎ ﺣﺼﻞ ﺍﳋﲑ ﺍﺭﺗﻘﺖ ﻧﻔﻮﺳﻬﻢ ﲟﻌﺎﱐ ﺣﺼﻠﻮﻫﺎ ﻣﻊ ﺍﻹﳝـﺎﻥ
ﻭﻣﺮﺍﺗﺐ ﺣﺼﻠﻮﻫﺎ ﺑﺎﻟﻌﻤﻞ ﻭﺍﳌﻮﺍﻗﻒ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯ ) :ﺍﺳﺘﻜﻤﻠﻮﺍ ﺃﺟﺮ ﺍﻟﻔﺮﻳﻘﲔ ﻛﻠﻴﻬﻤﺎ( ،ﻓﻬـﺬﺍ
ﺍﻟﻔﺎﺭﻭﻕ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﺇﺳﻼﻣﻪ ﻋ ﺰﹰﺍ ﻟﻺﺳﻼﻡ ﻭﻛﺎﻥ ﻹﻣﺎﺭﺗﻪ ﻓﺘﺢ ﻭﺻﻔﻪ ﺍﳊﺒﻴـﺐ ﺍﳌﺼـﻄﻔﻰ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ،
ﺑﻘﻮﻟﻪ) :ﱂ ﻳﻔﺮ ﺃﺣﺪ ﻓﺮﻳﻪ( ،ﻓ ﻌ ﻦ ﺳﺎِﻟ ِﻢ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠﻪِ ،ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺭ ِ
ﺾ ﻧ ﺰﻋِـ ِﻪ
ﻉ ﹶﺫﻧﻮﺑﺎ ﹶﺃ ﻭ ﹶﺫﻧﻮﺑﻴﻦِ ،ﻭﻓِـﻲ ﺑﻌـ ِ ﺻﻌِﻴﺪٍ ،ﹶﻓﻘﹶﺎ ﻡ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﹶﻓﻨ ﺰ
ﲔ ﻓِﻲ ﺠﺘ ِﻤ ِﻌ
ﺱ ﻣ
ﺖ ﺍﻟﻨﺎ
ﻗﹶﺎ ﹶﻝ » :ﺭﹶﺃﻳ
ﺱ ﻳ ﹾﻔﺮِﻱ ﹶﻓ ِﺮﻳ ﻪ ﺣﺘﻰ
ﺖ ِﺑﻴ ِﺪ ِﻩ ﹶﻏ ﺮﺑﺎ ،ﹶﻓﹶﻠ ﻢ ﹶﺃ ﺭ ﻋﺒ ﹶﻘ ِﺮﻳﺎ ﻓِﻲ ﺍﻟﻨﺎ ِ
ﺿ ﻌﻒ ،ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻐ ِﻔ ﺮ ﹶﻟ ﻪ ﹸﺛ ﻢ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﻋ ﻤ ﺮ ﻓﹶﺎ ﺳﺘﺤﺎﹶﻟ
ﻉ ﹶﺃﺑـﻮ ﺑﻜﹾـ ٍﺮ ﹶﺫﻧﻮﺑـﺎ ﹶﺃ ﻭ ﺖ ﹶﺃﺑﺎ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ » :ﹶﻓﻨـ ﺰ ﺱ ِﺑ ﻌ ﹶﻄ ٍﻦ« ،ﻭﻗﹶﺎ ﹶﻝ ﻫﻤﺎ ﻡ :ﺳ ِﻤ ﻌ ﺏ ﺍﻟﻨﺎ ﺿ ﺮ
ﹶﺫﻧﻮﺑﻴ ِﻦ« ١٣٩ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻊ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﻣﻦ ﻳﺴﺘﺤﻘﻪ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﻼ ﺇﱃ ﻭﻗﺖ ﻏﲑ ﻣﻌﲔ ،ﰒ ﺃﻣﺮ ﺑﺘﺮﻙ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ،ﻭﺍﻟﻌﻤـﻞ ﺗﻨﺎﺯﻉ ﺃﻫﻞ ﺍﻷﺻﻮﻝ ﻓﻴﻤﻦ ﺃﻣﺮ ﺃﻥ ﻳﻌﻤﻞ ﻋﻤ ﹰ
ﺻ ﹶﻔﺤﻮﺍ ﺣﺘﻰ ﻳـ ﹾﺄِﺗ ﻲ ﺍﻟﻠﱠـ ﻪ ﺑِـﹶﺄ ﻣ ِﺮ ِﻩ{
ﺑﻐﲑﻩ :ﻫﻞ ﻫﻮ ﻧﺴﺦ ﰲ ﺣﻘﻪ ،ﺃﻡ ﻻ؟ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻓﹶﺎ ﻋﻔﹸﻮﺍ ﻭﺍ
]ﺍﻟﺒﻘﺮﺓ. [١٠٩ :
ﻭﰲ ﺍﳉﻤﻠﺔ ،ﻓﺎﺳﺘﺤﻘﺎﻕ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻗﲑﺍﻃﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻋﻠﻰ ﻋﻤﻠﻬﻢ ﻭﺇﺣﺒﺎﻁ ﺃﺟﺮﻫﻢ ﻭﺇﺑﻄﺎﻟـﻪ ﻫـﻮ
ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻃﺎﺋﻔﺘﲔ ﻣﻨﻬﻢ ،ﻻ ﺇﱃ ﻃﺎﺋﻔﺔ ﻭﺍﺣﺪﺓ.
ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺃﺻﺤﺎﺑﻨﺎ ﲝﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺍﺳﺘﺆﺟﺮ ﻟﻌﻤﻞ ﰲ ﻣﺪﺓ ﻣﻌﻴﻨﺔ ،ﻓﻌﻤـﻞ ﺑﻌﻀـﻪ ﰲ
ﺑﻌﺾ ﺍﳌﺪﺓ ،ﰒ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﰲ ﺑﺎﻗﻲ ﺍﳌﺪﺓ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻣﻦ ﻏﲑ ﻋﺬﺭ ،ﺃﻧﻪ ﻗﺪ ﺃﺳﻘﻂ ﺣﻘﻪ ﻣﻦ ﺍﻷﺟـﺮﺓ ،ﻭﻻ
١٤٠
ﻳﺴﺘﺤﻖ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ.
ﻭﻇﺎﻫﺮ ﺍﳌﺜﻞ ﺍﻟﺬﻱ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﻟﻠﻴﻬﻮﺩ :ﺁﻣﻨﻮﺍ ﰊ ﻭﺑﺮﺳﻠﻲ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ،
ﻓﺂﻣﻨﻮﺍ ﲟﻮﺳﻰ ﺇﱃ ﺃﻥ ﺑﻌﺚ ﻋﻴﺴﻰ ،ﻓﻜﻔﺮﻭﺍ ﺑﻪ .ﻭﺫﻟﻚ ﻗﺪﺭ ﻧﺼﻒ ﺍﳌﺪﺓ ﺍﻟﱵ ﻣﻦ ﺑﻌﺚ ﻣﻮﺳﻰ ﺇﱃ ﻗﻴـﺎﻡ
ﺍﻟﺴﺎﻋﺔ .ﻓﻘﻮﳍﻢ :ﻻ ﺣﺎﺟﺔ ﻟﻨﺎ ﺇﱃ ﺃﺟﺮﻙ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻢ ﻛﻔﺮﻭﺍ ﻭﺗﻮﻟﻮﺍ ،ﻭﺍﺳﺘﻐﲎ ﺍﷲ ﻋﻨﻬﻢ .ﻭﻫﺬﺍ ﻣـﻦ
ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ ﻭﺇﺭﺍﺩﺓ ﻻﺯﻣﻪ ،ﻷﻥ ﻻﺯﻣﻪ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺍﳌﻌﱪ ﺑﻪ ﻋﻦ ﺗﺮﻙ ﺍﻹﳝﺎﻥ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﲑ :ﻳﺴﺘﻨﺒﻂ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﻭﻗﺖ ﺍﻟﻌﻤﻞ ﳑﺘﺪ ﺍﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ،ﻭﺃﻗـﺮﺏ ﺍﻷﻋﻤـﺎﻝ
ﺍﳌﺸﻬﻮﺭﺓ ﺬﺍ ﺍﻟﻮﻗﺖ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ،ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﺷﺎﺭﺓ ﻻ ﻣﻦ ﺻﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ،ﻓﺈﻥ ﺍﳊﺪﻳﺚ ﻣﺜـﺎﻝ،
- ١٣٩ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٣٠٥ - ٣٦٣٣(٤٦٥ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﻣـﻦ
ﻓﻀﺎﺋﻞ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺭﻗﻢ ) .٢٣٩٣ﺭﺃﻳﺖ( ﰲ ﺍﳌﻨﺎﻡ) .ﺻﻌﻴﺪ( ﻫﻮ ﰲ ﺍﻟﻠﻐﺔ ﻭﺟﻪ ﺍﻷﺭﺽ) .ﺫﻧﻮﺑﺎ( ﺍﻟﺪﻟﻮ ﺍﳌﻤﺘﻠﺊ ﻣﺎﺀ) .ﻏﺮﺑـﺎ( ﻫـﻮ
ﺍﻟﺪﻟﻮ ﺍﻟﻜﺒﲑ ﻳﺴﻘﻰ ﺑﻪ ﺍﻟﺒﻌﲑ ﻭﻫﻮ ﺃﻛﱪ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺗﻔﺴﲑ ﻫﺬﺍ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﻃﻮﻝ ﺧﻼﻓﺘﻪ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﻓﺘﺢ ﻭﺧﲑ) .ﻋﺒﻘﺮﻳﺎ( ﻫـﻮ
ﺍﳊﺎﺫﻕ ﰲ ﻋﻤﻠﻪ ﻭﻋﺒﻘﺮﻱ ﻗﻮﻣﻪ ﺳﻴﺪﻫﻢ) .ﻳﻔﺮﻱ ﻓﺮﻱ( ﻳﻌﻤﻞ ﻋﻤﻼ ﻣﺼﻠﺤﺎ ﻭﺟﻴﺪﺍ ﻣﺜﻠﻪ ﻭﻳﻘﻮﻯ ﻗﻮﺗﻪ[
- ١٤٠ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺭﺟﺐ )(٣٤٦ /٤
٩٠
ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺍﻟﻌﻤﻞ ﺍﳋﺎﺹ ﺬﺍ ﺍﻟﻮﻗﺖ ،ﺑﻞ ﻫﻮ ﺷﺎﻣﻞ ﻟﺴﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﰲ ﺑﻘﻴﺔ ﺍﻹﻣﻬﺎﻝ ﺇﱃ
ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ.
ﻭﻗﺎﻝ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ :ﺇﻥ ﺍﻷﺣﻜﺎﻡ ﻻ ﺗﺆﺧﺬ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺄﰐ ﻟﻀﺮﺏ ﺍﻷﻣﺜﺎﻝ ،ﻭﺍﺳﺘﺪﻝ ﺑﺎﳊـﺪﻳﺚ
ﻋﻠﻰ ﺃﻥ ﺑﻘﺎﺀ ﻫﺬﻩ ﺍﻷﺋﻤﺔ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻷﻟﻒ ،ﻷﻧﻪ ﻳﻘﺘﻀﻲ ﺃﻥ ﻣﺪﺓ ﺍﻟﻴﻬﻮﺩ ﻧﻈﲑ ﻣﺪﰐ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺴﻠﻤﲔ،
ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﻨﻘﻞ ﻋﻠﻰ ﺃﻥ ﻣﺪﺓ ﺍﻟﻴﻬﻮﺩ ﺍﱃ ﺑﻌﺜﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻔﻲ
ﺳﻨﺔ ،ﻭﻣﺪﺓ ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺫﻟﻚ ﺳﺖ ﻣﺌﺔ ،ﻭﻗﻴﻞ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ ،ﻓﺘﻜﻮﻥ ﻣﺪﺓ ﺍﳌﺴﻠﻤﲔ ﺃﻛﺜﺮ ﻣـﻦ ﺃﻟـﻒ
ﻗﻄﻌﺎ،
ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺃﺟﺮ ﺍﻟﻨﺼﺎﺭﻯ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺃﺟﺮ ﺍﻟﻴﻬﻮﺩ ،ﻭﻷﻥ ﺍﻟﻴﻬﻮﺩ ﻋﻤﻠﻮﺍ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﺑﻘـﲑﺍﻁ،
ﻭﺍﻟﻨﺼﺎﺭﻯ ﳓﻮ ﺭﺑﻊ ﺍﻟﻨﻬﺎﺭ ﺑﻘﲑﺍﻁ ،ﻭﻟﻌﻞ ﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﺣﺼﻞ ﳌﻦ ﺁﻣﻦ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﲟﻮﺳﻰ ﻭﻋﻴﺴﻰ
ﻓﺤﺼﻞ ﳍﻢ ﺗﻀﻌﻴﻒ ﺍﻷﺟﺮ ﻣﺮﺗﲔ ﲞﻼﻑ ﺍﻟﻴﻬﻮﺩ ،ﻓﺈﻢ ﳌﺎ ﺑﻌﺚ ﻋﻴﺴﻰ ﻛﻔﺮﻭﺍ ﺑﻪ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺗﻔﻀﻴﻞ
١٤١
ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﺗﻮﻓﲑ ﺃﺟﺮﻫﺎ ﻣﻊ ﻗﻠﺔ ﻋﻤﻠﻬﺎ ،ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺍﺳﺘﺪﺍﻣﺔ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺇﱃ ﺃﻥ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ.
ــــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ :ﻳﻌﻘﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺎﻓﻴﺔ ﺭﺃﺱ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻫﻮ ﻧﺎﻡ ﺛﻼﺙ ﻋﻘﺪ
ﺱ ﹶﺃ ﺣ ِﺪ ﹸﻛ ﻢ ِﺇﺫﹶﺍ ﻫ ﻮ
ﺸﻴﻄﹶﺎ ﹸﻥ ﻋﻠﹶﻰ ﻗﹶﺎِﻓﻴ ِﺔ ﺭﺍ ِ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ» :ﻳ ﻌ ِﻘ ﺪ ﺍﻟ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺖ ﻋ ﹾﻘ ﺪﺓﹲ ،ﹶﻓِﺈ ﹾﻥ
ﺤﱠﻠ ﻆ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺍﻟﱠﻠ ﻪ ،ﺍﻧ
ﻚ ﹶﻟﻴ ﹲﻞ ﹶﻃﻮِﻳﻞﹲ ،ﻓﹶﺎ ﺭﻗﹸ ﺪ ﹶﻓِﺈ ِﻥ ﺍ ﺳﺘﻴ ﹶﻘ ﹶﺏ ﹸﻛ ﱠﻞ ﻋ ﹾﻘ ﺪ ٍﺓ ﻋﹶﻠﻴ ﺙ ﻋ ﹶﻘ ٍﺪ ﻳﻀِ ﺮ ﻼ ﹶ ﻧﺎ ﻡ ﹶﺛ ﹶ
ﺲ
ﺚ ﺍﻟـﻨ ﹾﻔ ِ ﺻﺒ ﺢ ﺧﺒِﻴ ﹶ
ﺲ ﻭِﺇﻟﱠﺎ ﹶﺃ ﺐ ﺍﻟﻨ ﹾﻔ ِ ﺻﺒ ﺢ ﻧﺸِﻴﻄﹰﺎ ﹶﻃﻴ ﺖ ﻋ ﹾﻘ ﺪﺓﹲ ،ﹶﻓﹶﺄ
ﺻﻠﱠﻰ ﺍﻧﺤﱠﻠ ﺖ ﻋ ﹾﻘ ﺪﺓﹲ ،ﹶﻓِﺈ ﹾﻥ
ﺤﱠﻠ ﺿﹶﺄ ﺍﻧ
ﺗ ﻮ
ﻼ ﹶﻥ«.١٤٢
ﺴﹶﹶﻛ
ﺍﻟﻌﻤﻞ ﻗﺪ ﻳﻔﺴﺪ ﰲ ﺑﺪﺍﻳﺘﻪ ،ﻭﻓﺴﺎﺩﻩ ﰲ ﺑﺪﺍﻳﺘﻪ ﺑﺘﺴﻮﻳﻔﻪ ﻭﺗﺄﺟﻴﻠﻪ ﲢﺖ ﻇﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺇﺩﺭﺍﻛﻪ ﰲ ﺯﻣﻦ ﺁﺕ،
ﻓﺎﻟﻌﻤﺮ ﻃﻮﻳﻞ! ،ﻭﻗﺪ ﻳﻔﺴﺪ ﰲ ﻭﺳﻄﻪ ﺑﻌﺪﻡ ﲤﺎﻣﻪ ﻭﺗﺮﻙ ﺇﻛﻤﺎﻟﻪ ،ﻭﻗﺪ ﻳﻔﺴﺪ ﻟﻔﺴﺎﺩ ﻣﻘﺪﻣﺎﺗﻪ ،ﻓﺎﳌﻘﺪﻣﺎﺕ
ﺍﻟﻔﺎﺳﺪﺓ ﺗﻨﺸﺊ ﺍﻟﻨﻬﺎﻳﺎﺕ ﺍﻟﻔﺎﺳﺪﺓ.
ﺐ ﻟﻪ ﻣﻊ ﻋﻠـﻢ ﺑـﻪﻓﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺈﺭﺍﺩﺓ ﲤﺤﻮ ﺍﻟﺘﺴﻮﻳﻒ ﻭﺍﻟﺘﺄﺟﻴﻞ ،ﻭﺗﻨﺒﻴﻪ ﺣﱴ ﺍﻟﺘﻤﺎﻡ ،ﻭﲝ
ﻭﺍﻟﺸﻴﻄﺎﻥ ﻳﻌﻤﻞ ﻋﻤﻠﻪ ﰲ ﺭﻏﺎﺋﺐ ﺍﻟﻨﻔﺲ ﻭﺷﻬﻮﺍﺎ ،ﻭﺗﺬﻫﺐ ﻗﻮﺗﻪ ﻭﺗﺄﺛﲑﻩ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﻼﺯﻡ ﻟﻠﻔﻌﻞ،
ﻓﻬﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻳﻨﺎﻡ -ﻭﺍﻟﻨﻮﻡ ﺭﺍﺣﺔ ﻟﻠﺒﺪﻥ ﻻﺑ ﺪ ﻣﻨﻪ ﻟﻜﻨﻪ ﻳﺼﺒﺢ ﺭﻏﺒﺔ ﻭﺷﻬﻮﺓ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﻜﺴـﻞ ﺇﻥ
ﺸﻴﻄﹶﺎ ﹸﻥ ﻋﻠﹶﻰ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ» :ﻳ ﻌ ِﻘ ﺪ ﺍﻟ
ﻃﺎﻝ ﻭﺧﺮﺝ ﻋﻦ ﺣﺪﻩ -ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
٩١
ﻆ
ﻚ ﹶﻟﻴ ﹲﻞ ﹶﻃﻮِﻳﻞﹲ ،ﻓﹶﺎ ﺭﹸﻗ ﺪ ﻓﹶـِﺈ ِﻥ ﺍﺳـﺘﻴ ﹶﻘ ﹶ
ﺏ ﹸﻛ ﱠﻞ ﻋ ﹾﻘ ﺪ ٍﺓ ﻋﹶﻠﻴ
ﻀ ِﺮ ﺙ ﻋ ﹶﻘ ٍﺪ ﻳ
ﻼ ﹶﺱ ﹶﺃ ﺣ ِﺪ ﹸﻛ ﻢ ِﺇﺫﹶﺍ ﻫ ﻮ ﻧﺎ ﻡ ﹶﺛ ﹶ
ﻗﹶﺎِﻓﻴ ِﺔ ﺭﺍ ِ
ﺐ
ﺻﺒ ﺢ ﻧﺸِـﻴﻄﹰﺎ ﹶﻃﻴـ ﺖ ﻋ ﹾﻘ ﺪﺓﹲ ،ﹶﻓﹶﺄ
ﺤﱠﻠ
ﺻﻠﱠﻰ ﺍﻧ ﺖ ﻋ ﹾﻘ ﺪﺓﹲ ،ﹶﻓِﺈ ﹾﻥ
ﺤﱠﻠ ﺿﹶﺄ ﺍﻧ ﺖ ﻋ ﹾﻘ ﺪﺓﹲ ،ﹶﻓِﺈﻥﹾ ﺗ ﻮ
ﺤﱠﻠ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺍﻟﱠﻠﻪ ،ﺍﻧ
١٤٣
ﻼ ﹶﻥ«
ﺴﹶﺲ ﹶﻛ
ﺚ ﺍﻟﻨ ﹾﻔ ِ
ﺻﺒ ﺢ ﺧﺒِﻴ ﹶ
ﺲ ﻭِﺇﻟﱠﺎ ﹶﺃ
ﺍﻟﻨ ﹾﻔ ِ
ﻭﻫﺬﻩ ﻃﺒﻴﻌﺔ ﺍﳊﻴﺎﺓ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺘﺮﻛﻴﺐ ،ﻓﻼ ﻳﻮﺟﺪ ﺷﻲﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺘﻮﺣﺪ ﻳﻘﻮﻡ ﺑﻨﻔﺴﻪ ﺩﻭﻥ ﻏﲑﻩ ،ﺳﻮﺍﺀ
ﻛﺎﻥ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﲑ ﺃﻭ ﺍﻟﺸﺮ ،ﺳﻮﺍﺀ ﰲ ﺍﳋﻠﻖ ﺃﻭ ﺍﻟﻨﻔﺲ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻼ ﻳﺼﻠﺤﻪ ﻭﻻ ﻳـﺘﻢ
ﺑﻨﺎﺅﻩ ﺑﻔﻌﻞ ﻭﺍﺣﺪ ﺑﻞ ﻻﺑ ﺪ ﻣﻦ ﺗﻜﺮﺍﺭ ﻟﻪ ﰲ ﺣﺎﻻﺕ ﺃﻭ ﰲ ﻣﺰﺟﻪ ﰲ ﺣﺎﻻﺕ ﻣﻌﻴﻨﺔ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﰲ ﻗـﺪﺭ
ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﰲ ﺷﺮﻋﻪ ﻛﺬﻟﻚ -ﻭﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺷﺮﺡ ﺫﻟﻚ ﰲ ﺑﺎﺏ ﺍﻟﺸﺮﻋﻴﺎﺕ ﻛﺎﻟﺪﻋﺎﺀ،-
ﻭﻫﺬﻩ ﺍﻟﻌﻘﺪ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻣﻊ ﺗﺮﻛﻴﺒﻬﺎ ﺇﻻ ﺃﺎ ﺗﺘﻼﺀﻡ ﻣﻊ ﺍﶈﻞ ﻭﺇﻻ ﳌﺎ ﻛﺎﻥ ﳍﺎ ﻧﻔﻊ ،ﻭﻫﺬﺍ ﻣﻦ ﻛﻴﺪ ﺍﻟﺸﻴﻄﺎﻥ
ﻭﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﺴﻨﻦ ،ﻭﻫﻬﻨﺎ ﻣﻼﺀﻣﺘﻬﺎ ﻣﻊ ﺍﶈﻞ ﲞﺘﻤﻬﺎ ﲞﺘﻢ) :ﻋﻠﻴﻚ ﻟﻴﻞ ﻃﻮﻳﻞ ﻓﺎﺭﻗﺪ( ،ﻓﻬﻲ ﺗـﺘﻼﺀﻡ ﻣـﻊ
ﺍﻟﺰﻣﺎﻥ "-ﻋﻠﻴﻚ ﻟﻴﻞ" -ﻭﻭﺗﺘﻼﺀﻡ ﻣﻊ ﺍﻟﻨﻔﺲ "-ﻓﺎﺭﻗﺪ".-
ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺍﻟﺸﻴﻄﺎﱐ ﻻ ﺑﺪ ﻣﻦ ﻫﺰﳝﺘﻪ ،ﻭﻫﺰﳝﺘﻪ ﺇﺯﺍﻟﺘﻪ ،ﻭﻫﺬﺍ ﻛﻜﻞ ﺍﻟﺸﺮ ،ﻭﺷﺮﻁ ﻫﺰﳝﺘﻪ ﻫﻮ ﺣﺼـﻮﻝ
ﺍﻟﺘﻜﺎﻓﺆ ،ﻭﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻐﻔﻞ ﻋﻨﻪ ﺍﻟﻌﺎﻣﻠﻮﻥ ،ﺇﺫ ﻳﻈﻨﻮﻥ ﺃﻥ ﳎﺮﺩ ﻭﺟﻮﺩ ﺍﻟﻔﻌﻞ ﻛـﺎﻑ ﻟﺘﺤﻘﻴـﻖ
ﺍﻟﻔﻌﻞ ،ﻭﻫﺬﺍ ﺧﻄﺄ ﻣﻨﺘﺸﺮ ﰲ ﻋﻘﻮﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺸﺮﻋﻴﺎﺕ ﻛﺜﲑﹰﺍ ﻛﻤﺎ ﻫﻮ ﻣﻨﺘﺸﺮ ﰲ ﺍﻟﻜﻮﻧﻴﺎﺕ ﻓﺒﻤـﺎ
ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﻤﻞ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﲢﻘﻴﻖ ﺍﻟﻨﺼﺮ ﻭﺍﳍﺪﺍﻳﺔ ،ﻭﺍﻟﺘﻜﺎﻓﺆ ﻻﺑ ﺪ ﻟﻪ ﻣﻦ ﺍﻟﺘﺘﺎﺑﻊ ﺣﻴﻨﹰﺎ ﻛﻤﺎ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ
ﺍﻟﺘﻨﻮﻉ ﻭﺍﻟﺘﺮﻛﻴﺐ ﺣﻴﻨﹰﺎ ﺁﺧﺮ ﻭﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺍﻷﻣﺮﻳﻦ -ﺍﻟﺘﺘﺎﺑﻊ ﻭﺍﻟﺘﺮﻛﻴﺐ ،-ﻛﻤﺎ ﺣﺼﻞ ﻣﻊ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ
ﺷﻜﻰ ﻟﻠﻨﱯ ﺍﺳﺘﻄﻼﻕ )ﻣﻦ ﺍﻻﻃﻼﻕ ﻭﺍﻻﻧﻔﻼﺕ( ﺑﻄﻦ ﺃﺧﻴﻪ ،ﻓﺄﻣﺮﻩ ﺍﻟﻨﱯ ﺃﻥ ﻳﺴـﻘﻴﻪ ﻋﺴـﻼﹰ،
ﻓﺴﻘﺎﻩ ﻓﻠﻢ ﻳﺸﻒ ،ﰒ ﻋﺎﺩ ﺷﺎﻛﻴﺎﹰ ،ﻓﺄﻣﺮﻩ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﻫﻜﺬﺍ ﺣﱴ ﺣﺼﻞ ﺍﳌﻘﺼﻮﺩ ،ﻓﺒﻤﺠﺮﺩ ﺟﺮﻋـﺔ ﻣـﻦ
ﻋﺴﻞ ﻻ ﺗﻜﻔﻲ ﻟﺒﻌﺾ ﺍﻷﻣﺮﺍﺽ ﺑﻞ ﻻﺑ ﺪ ﻣﻦ ﺍﻟﺘﻜﺎﻓﺆ ،ﻓﺎﻟﺒﻌﺾ ﻳﻈﻦ ﺃﻧﻪ ﲟﺠﺮﺩ ﻟﻌﻘﺔ ﻣﻦ ﻋﺴﻞ ﻻﺑ ﺪ ﻣـﻦ
ﻚ ﹶﻟﺂﻳ ﹰﺔ ِﻟ ﹶﻘ ﻮ ٍﻡ
ﺱ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ
ﻒ ﹶﺃﹾﻟﻮﺍﻧ ﻪ ﻓِﻴ ِﻪ ِﺷﻔﹶﺎ ٌﺀ ﻟِﻠﻨﺎ ِ
ﺨﺘِﻠ
ﺏ ﻣ
ﺨ ﺮﺝِ ﻣ ﻦ ﺑﻄﹸﻮِﻧﻬﺎ ﺷﺮﺍ
ﺍﻟﺸﻔﺎﺀ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳ
ﻳﺘ ﹶﻔ ﱠﻜﺮﻭ ﹶﻥ{ ]ﺍﻟﻨﺤﻞ ،[٦٩ :ﺑﻞ ﺃﻥ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺽ ﻻ ﻳﻜﻔﻲ ﺍﻟﻌﺴﻞ ﻟﻮﺣﺪﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﻠﻔﻨﺎ ﻗـﺪﳝﹰﺎ -
ﻭﻣﻨﻬﻢ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﻟﻄﺐ ﺍﻟﻨﺒﻮﻱ :-ﺇﻥ ﺍﻷﻃﻌﻤﺔ ﻏﲑ ﺍﳌﺮﻛﺒﺔ ﻳﻨﻔﻊ ﻷﻣﺮﺍﺿﻬﺎ ﺍﻷﺩﻭﻳ ﹸﺔ ﻏﲑ ﺍﳌﺮﻛﺒﺔ ،ﻟﻜﻦ
ﺍﻷﻣﺮﺍﺽ ﺍﳌﺮﻛﺒﺔ ﻻﺑ ﺪ ﳍﺎ ﻣﻦ ﺍﻷﺩﻭﻳﺔ ﺍﳌﺮﻛﺒﺔ ،ﻓﺒﻌﺾ ﺍﻷﻣﺮﺍﺽ ﻻ ﻳﻨﻔﻌﻬﺎ ﺍﻟﻌﺴﻞ ﻟﻮﺣﺪﻩ ،ﺇﺫ ﻻﺑ ﺪ ﻣـﻦ
ﺍﻟﺘﻜﺎﻓﺆ ﰲ ﺷﻴﺌﲔ :ﺍﻟﻜﻤﻴﺔ ﻭﺍﻟﻨﻮﻉ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻨﻴﺘﻪ ﺑـ "ﺍﻟﺘﺘﺎﺑﻊ ﻭﺍﻟﺘﺮﻛﻴﺐ" ،ﻓﻬﺬﺍ ﺍﻟﻨﺎﺋﻢ ﱂ ﻳﻨﻔﻌـﻪ ﺃﻥ
ﻳﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﳊ ﹼﻞ ﻛﻞ ﺍﻟﻌﻘﺪ ﺑﻞ ﺍﺣﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻟﺘﺘﺎﺑﻊ ،ﻓﺎﻟﻌﻘﺪﺓ ﺍﻷﻭﱃ ﺃﺯﺍﳍﺎ ﺍﻟﺬﻛﺮ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﻻﺑ ﺪ
ﳍﺎ ﻣﻦ ﻣﻼﺋﻢ ﻣﻜﺎﱐ ﻭﻫﻮ ﺍﻟﻮﺿﻮﺀ ،ﻭﺍﻟﺜﺎﻟﺜﺔ ﱂ ﻳﻨﻔﻌﻬﺎ ﺇﻻ ﺍﻟﺼﻼﺓ ،ﻭﰲ ﺍﻟﻌﻤﻞ ﺍﳉﻤﺎﻋﻲ ﻻﺑﺪ ﻣـﻦ ﻫـﺬﺍ
- ١٤٣ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٤٩٩ - ١١٤٢(١٨٩ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ﺑﺎﺏ
ﻣﺎ ﺭﻭﻱ ﻓﻴﻤﻦ ﻧﺎﻡ ﺍﻟﻠﻴﻞ ﺃﲨﻊ ﺣﱴ ﺃﺻﺒﺢ ﺭﻗﻢ ) ٧٧٦ﻳﻌﻘﺪ( ﻳﺮﺑﻂ ﻓﻴﺜﻘﻞ ﻋﻠﻴﻪ ﺍﻟﻨﻮﻣﻪ) .ﻗﺎﻓﻴﺔ( ﻣﺆﺧﺮﺓ ﺍﻟﻌﻨﻖ ﺃﻭ ﺍﻟﻘﻔﺎ) .ﻳﻀﺮﺏ ﻛﻞ ﻋﻘﺪﺓ(
ﳛﻜﻢ ﻋﻘﺪﺓ ﻭﻳﺆﻛﺪﻩ) .ﻓﺎﺭﻗﺪ( ﻓﻨﻢ ﻭﻻ ﺗﻌﺠﻞ ﺑﺎﻟﻘﻴﺎﻡ) .ﻃﻴﺐ ﺍﻟﻨﻔﺲ( ﻣﺮﺗﺎﺡ ﺍﻟﻨﻔﺲ ﳌﺎ ﻭﻓﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ) .ﺧﺒﻴﺚ ﺍﻟـﻨﻔﺲ(
ﻣﻜﺘﺌﺒﺎ ﻳﻠﻮﻡ ﻧﻔﺴﻪ ﻋﻠﻰ ﺗﻘﺼﲑﻩ ﰲ ﺗﺮﻙ ﺍﳋﲑ ﻭﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻟﻠﻴﻞ[
٩٢
ﺍﻷﻣﺮ ﻭﺗﺬ ﱡﻛﺮﻩ ﻭﺩﻟﻴﻠﻪ ﺣﺪﻳﺚ ﺍﻟﺬﻳﻦ ﺁﻭﺍﻫﻢ ﺍﳌﺒﻴﺖ ﺇﱃ ﺍﻟﻐﺎﺭ ﻓﻠﻢ ﻳﻨﻔﻌﻬﻢ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ﺑﺼﺎﱀ ﺃﻋﻤـﺎﳍﻢ،١٤٤
ﻭﳌﺎ ﻳﻨﺠﻬﻢ ﺩﻋﺎﺀ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ،ﺑﻞ ﺩﻋﻮﺍ ﲨﻴﻌﺎﹰ ،ﻭﻛﻞ ﻭﺍﺣﺪ ﺣﻘﻖ ﻣﻦ ﺍﻟﻔﺮﺝ ﲟﻘﺪﺍﺭ ﺩﻋﺎﺋـﻪ ،ﻭﱂ ﻳﻘـﻊ
ﺍﻟﻔﺮﺝ ﺍﻟﻜﻠﻲ ﺇﻻ ﺑﺪﻋﺎﺋﻬﻢ ﲨﻴﻌﺎﹰ ،ﻓﺈﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﻼﺋﻢ ﳌﺎ ﻫﻢ ﻓﻴﻪ ،ﻓﻬﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﺴﻨﺔ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﻐﻴﺐ
ﻋﻦ ﺃﺫﻫﺎﻧﻨﺎ ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺃﻱ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﺍﻵﺧﺮﺓ ،ﻭﺍﻻﳓـﺮﺍﻑ ﰲ ﻫـﺬﻩ
ﺍﻟﻘﺎﻋﺪﺓ ﻫﻮ ﺍﻟﺬﻱ ﻳﻮﻗﻌﻨﺎ ﰲ ﺟﻬﺎﻟﺔ ﻓﻬﻢ ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ ﻭﺟﻬﻞ ﻭﻋﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷـﺮﻋﻪ ﻣـﻦ
ﺟﻬﺔ ﺃﺧﺮﻯ ،ﻓﺘﻜﺜﺮ ﺍﻷﺳﺌﻠﺔِ :ﻟ ﻢ ﹶﻟﻢ ﺗﻘﻊ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﻭﻗﺪ ﺣﻘﻘﻨﺎ ﺷﺮﻃﻬﺎ؟ ،ﻭﺍﻟﺼﻮﺍﺏ :ﺃﻥ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ
ﺟﺎﺭﻳﺔ ﺑﺄﻥ ﺍﻟﻔﻌﻞ ﻻﺑﺪ ﻣﻦ ﻭﻗﻮﻋﻪ ﺇﻥ ﲢﻘﻘﺖ ﺷﺮﻭﻃﻪ ،ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﻨﺘﺞ ﺑﺴﺒﺐ ﺟﻬﺎﻟﺔ ﻣـﺎ ﻫـﻲ
ﺍﻟﺸﺮﻭﻁ ،ﻓﻠﻴﺲ ﳎﺮﺩ ﺍﻟﺪﻋﺎﺀ ﳛﻘﻖ ﺍﻹﺟﺎﺑﺔ ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺍﻟﺘﻜﺎﻓﺆ ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺣﺪﻳﺚ ﺍﻟﺜﻼﺛـﺔ ﺍﻟـﺬﻳﻦ
ﺁﻭﺍﻫﻢ ﺍﳌﺒﻴﺖ ﺇﱃ ﺍﻟﻐﺎﺭ ،ﻭﻟﻴﺲ ﳎﺮﺩ ﺍﳉﻬﺎﺩ ﳛﻘﻖ ﺍﻟﻨﺼﺮ ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺍﻟﺘﻜﺎﻓﺆ ،ﻭﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﻜﺎﻓﺆ ﻫـﻮ
ﻣﻌﺎﺩﻟﺔ ﺍﳌﻮﺍﻧﻊ ،ﻷﻥ ﺍﻟﻘﻮﺓ ﺍﻟﻜﺎﻓﻴﺔ ﻫﻲ ﺳﻼﻣﺔ ﺍﻟﻔﻌﻞ ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳌﻮﺍﻧﻊ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﺭﲪـﻪ ﺍﷲ
ﺗﻌﺎﱃ.
ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﺍﳓﻠﺖ ﻋﻘﺪﻩ ﻛﻠﻬﺎ ﻭﻭﻗﻊ ﺍﳌﻄﻠﻮﺏ ﺻﺎﺭ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺳﺒﺒﹰﺎ ﻟﻔﻌﻞ ﺁﺧﺮ ﻟﻘﻮﻟـﻪ ) :ﺃﺻـﺒﺢ
ﻧﺸﻴﻄﹰﺎ ﻃﻴﺐ ﺍﻟﻨﻔﺲ( ،ﻭﻫﻜﺬﺍ ﺗﺘﻮﺍﱃ ﺍﳊﻴﺎﺓ ﻣﺮﻛﺒﺔ ،ﻛﻞ ﻓﻌﻞ ﳛﺘﺎﺝ ﺇﱃ ﻣﺎ ﻗﺒﻠﻪ ،ﻭﻛﻞ ﻓﻌﻞ ﳛﺘـﺎﺝ ﺇﱃ
ﺷﺮﻭﻁ ﰲ ﻧﻔﺴﻪ ،ﻭﻛﻞ ﻓﻌﻞ ﳛﺘﺎﺝ ﺇﱃ ﺷﺮﻭﻁ ﲢﻴﻂ ﺑﻪ ﻭﺗﻮﺍﻛﺒﻪ ،ﻭﻟﺬﻟﻚ ﻻ ﻳﻘﺎﻝ ﺍﻟﻴﻮﻡِ :ﻟ ﻢ ﻻ ﻧﻨﺘﺼـﺮ؟
ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻋﻤﺎﻳﺔ ﻋﻦ ﺗﺎﺭﳜﻨﺎ ﺍﻟﺬﻱ ﻭﺭﺛﻨﺎ ﻧﺘﺎﺋﺠﻪ ،ﻧﺘﺎﺋﺞ ﺃﻓﻜﺎﺭ ﻣﻨﺤﺮﻓﺔ ﻭﺃﻋﻤﺎﻝ ﺿـﺎﻟﺔ ﻭﻛﺴـﻞ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻳﻘﹸﻮ ﹸﻝ " :ﺍﻧ ﹶﻄﻠﹶـ ﻖ - ١٤٤ﻋ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮﻱ ،ﺣ ﺪﹶﺛﻨِﻲ ﺳﺎِﻟ ﻢ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠﻪِ ،ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋ ﻤ ﺮ ﺭ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﺕ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﻟﻐـﺎﺭ ،ﹶﻓﻘﹶـﺎﻟﹸﻮﺍِ :ﺇﻧـ ﻪ ﹶﻻ ﺴ ﺪ ﳉﺒﻞِ ،ﹶﻓ ﺨ ﺮ ﹲﺓ ِﻣ ﻦ ﺍ ﹶ
ﺻﺕ ﺤ ﺪ ﺭ
ﺖ ِﺇﻟﹶﻰ ﻏﹶﺎﺭٍ ،ﹶﻓ ﺪ ﺧﻠﹸﻮ ﻩ ﻓﹶﺎﻧ ﻂ ِﻣ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠ ﹸﻜ ﻢ ﺣﺘﻰ ﹶﺃ ﻭﻭﺍ ﺍ ﹶﳌﺒِﻴ
ﹶﺛﻼﹶﹶﺛ ﹸﺔ ﺭ ﻫ ٍ
ﺖ ﹶﻻ ﹶﺃ ﹾﻏﺒِـ ﻖ ﺨ ﺮ ِﺓ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﺗ ﺪﻋﻮﺍ ﺍﻟﱠﻠ ﻪ ِﺑﺼﺎِﻟ ِﺢ ﹶﺃ ﻋﻤﺎِﻟ ﹸﻜﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ ِﻣﻨ ﻬ ﻢ :ﺍﻟﱠﻠ ﻬ ﻢ ﻛﹶﺎﻥﹶ ﻟِﻲ ﹶﺃﺑﻮﺍ ِﻥ ﺷﻴﺨﺎ ِﻥ ﹶﻛِﺒﲑﺍﻥِ ،ﻭ ﹸﻛﻨ ﺼ ﻳﻨﺠِﻴ ﹸﻜ ﻢ ِﻣ ﻦ ﻫﺬِ ِﻩ ﺍﻟ
ﺖ ﹶﺃ ﹾﻥﺖ ﹶﻟ ﻬﻤﺎ ﹶﻏﺒﻮﹶﻗ ﻬﻤﺎ ،ﹶﻓ ﻮ ﺟ ﺪﺗ ﻬﻤﺎ ﻧﺎِﺋ ﻤﻴ ِﻦ ﻭ ﹶﻛ ِﺮ ﻫ
ﺤﹶﻠﺒ
ﺡ ﻋﹶﻠﻴ ِﻬﻤﺎ ﺣﺘﻰ ﻧﺎﻣﺎ ،ﹶﻓ ﺐ ﺷ ﻲ ٍﺀ ﻳ ﻮﻣﺎ ،ﹶﻓﹶﻠ ﻢ ﹸﺃ ِﺭ ﹶﻗﺒﹶﻠ ﻬﻤﺎ ﹶﺃ ﻫﻠﹰﺎ ،ﻭ ﹶﻻ ﻣﺎﻟﹰﺎ ﹶﻓﻨﺄﹶﻯ ﺑِﻲ ﻓِﻲ ﹶﻃﹶﻠ ِ
ﺖ
ﺸ ِﺮﺑﺎ ﹶﻏﺒﻮﹶﻗ ﻬﻤﺎ ،ﺍﻟﱠﻠ ﻬ ﻢ ِﺇ ﹾﻥ ﹸﻛﻨـ
ﺠﺮ ،ﻓﹶﺎ ﺳﺘﻴ ﹶﻘﻈﹶﺎ ،ﹶﻓ
ﻕ ﺍﻟ ﹶﻔ ﺡ ﻋﻠﹶﻰ ﻳ ﺪﻱ ،ﹶﺃﻧﺘ ِﻈ ﺮ ﺍ ﺳﺘِﻴﻘﹶﺎ ﹶﻇ ﻬﻤﺎ ﺣﺘﻰ ﺑ ﺮ ﺖ ﻭﺍﻟ ﹶﻘ ﺪ
ﹶﺃ ﹾﻏِﺒ ﻖ ﹶﻗﺒﹶﻠ ﻬﻤﺎ ﹶﺃ ﻫﻠﹰﺎ ﹶﺃ ﻭ ﻣﺎﻟﹰﺎ ،ﹶﻓﹶﻠِﺒﹾﺜ
ﺝ " ،ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ " :ﻭﻗﹶـﺎ ﹶﻝ ﳋﺮﻭ ﺴﺘﻄِﻴﻌﻮ ﹶﻥ ﺍ ﹸ ﺖ ﺷﻴﺌﹰﺎ ﹶﻻ ﻳ ﺨ ﺮﺓِ ،ﻓﹶﺎﻧ ﹶﻔ ﺮ ﺟ
ﺼﺤ ﻦ ﻓِﻴ ِﻪ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﻟ
ﺝ ﻋﻨﺎ ﻣﺎ ﻧ ﻚ ﺍﺑِﺘﻐﺎ َﺀ ﻭ ﺟ ِﻬﻚ ،ﹶﻓ ﹶﻔ ﺮ ﺖ ﹶﺫِﻟ ﹶﻓ ﻌ ﹾﻠ
ﺴِﻨﲔ ،ﹶﻓﺠﺎ َﺀﺗِﻨﻲ،
ﺖ ِﺑﻬﺎ ﺳﻨ ﹲﺔ ِﻣ ﻦ ﺍﻟ
ﺖ ِﻣﻨﻲ ﺣﺘﻰ ﹶﺃﹶﻟ ﻤ ﺴﻬﺎ ،ﻓﹶﺎ ﻣﺘﻨ ﻌ
ﺱ ِﺇﹶﻟﻲ ،ﹶﻓﹶﺄ ﺭ ﺩﺗﻬﺎ ﻋ ﻦ ﻧ ﹾﻔ ِﺐ ﺍﻟﻨﺎ ِ ﺖ ﹶﺃ ﺣ ﺖ ﻋﻢ ،ﻛﹶﺎﻧ ﺖ ﻟِﻲ ِﺑﻨ ﺍﻵ ﺧ ﺮ :ﺍﻟﱠﻠ ﻬ ﻢ ﻛﹶﺎﻧ
ﺾ ﺍﳋﹶﺎﺗ ﻢ ِﺇﻟﱠـﺎ
ﻚ ﹶﺃ ﹾﻥ ﺗ ﹸﻔ
ﺖ :ﹶﻻ ﹸﺃ ِﺣ ﱡﻞ ﹶﻟ ﺕ ﻋﹶﻠﻴﻬﺎ ،ﻗﹶﺎﹶﻟ ﺖ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﻗ ﺪ ﺭ ﺴﻬﺎ ،ﹶﻓ ﹶﻔ ﻌﹶﻠ ﺨﱢﻠ ﻲ ﺑﻴﻨِﻲ ﻭﺑﻴ ﻦ ﻧ ﹾﻔ ِ
ﺸﺮِﻳ ﻦ ﻭﻣِﺎﹶﺋ ﹶﺔ ﺩِﻳﻨﺎ ٍﺭ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗ
ﹶﻓﹶﺄﻋ ﹶﻄﻴﺘﻬﺎ ِﻋ
ﺖ ﺍﺑِﺘﻐﺎ َﺀ
ﺖ ﹶﻓ ﻌ ﹾﻠ
ﺐ ﺍﱠﻟﺬِﻱ ﹶﺃ ﻋ ﹶﻄﻴﺘﻬﺎ ،ﺍﻟﱠﻠ ﻬ ﻢ ِﺇ ﹾﻥ ﹸﻛﻨ
ﺖ ﺍﻟ ﱠﺬ ﻫ ﺱ ِﺇﹶﻟﻲ ،ﻭﺗ ﺮ ﹾﻛ
ﺐ ﺍﻟﻨﺎ ِ
ﺖ ﻋﻨﻬﺎ ﻭ ِﻫ ﻲ ﹶﺃ ﺣ ﺼ ﺮ ﹾﻓ
ﻉ ﻋﹶﻠﻴﻬﺎ ،ﻓﹶﺎﻧ
ﺖ ِﻣ ﻦ ﺍﻟ ﻮﻗﹸﻮ ِ
ﺤ ﺮ ﺟ ﺤ ﱢﻘﻪِ ،ﹶﻓﺘ
ِﺑ
ﺚ :ﺍﻟﱠﻠ ﻬ ﻢ ِﺇﻧﻲ ﺝ ِﻣﻨﻬﺎ " ،ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ " :ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺜﱠﺎِﻟ ﹸ ﳋﺮﻭ ﺴﺘﻄِﻴﻌﻮ ﹶﻥ ﺍ ﹸ ﺨ ﺮ ﹸﺓ ﹶﻏﻴ ﺮ ﹶﺃﻧ ﻬ ﻢ ﹶﻻ ﻳ
ﺼﺖ ﺍﻟ
ﺤ ﻦ ﻓِﻴﻪِ ،ﻓﹶﺎﻧ ﹶﻔ ﺮ ﺟ ِ
ﺝ ﻋﻨﺎ ﻣﺎ ﻧ
ﻭ ﺟ ِﻬﻚ ،ﻓﹶﺎ ﹾﻓ ﺮ
ﲔ
ﺕ ِﻣﻨ ﻪ ﺍ َﻷ ﻣﻮﺍﻝﹸ ،ﹶﻓﺠﺎ َﺀﻧِﻲ ﺑ ﻌ ﺪ ﺣِـ ٍﺕ ﹶﺃ ﺟ ﺮ ﻩ ﺣﺘﻰ ﹶﻛﹸﺜ ﺮ ﺕ ﹸﺃ ﺟﺮﺍﺀَ ،ﹶﻓﹶﺄ ﻋ ﹶﻄﻴﺘ ﻬ ﻢ ﹶﺃ ﺟ ﺮﻫ ﻢ ﹶﻏﻴ ﺮ ﺭ ﺟ ٍﻞ ﻭﺍ ِﺣ ٍﺪ ﺗ ﺮ ﻙ ﺍﱠﻟﺬِﻱ ﹶﻟ ﻪ ﻭ ﹶﺫ ﻫﺐ ،ﹶﻓﹶﺜ ﻤ ﺮ
ﺍ ﺳﺘ ﹾﺄ ﺟ ﺮ
ﺉ ﺑِـﻲ،
ﺴﺘ ﻬ ِﺰ
ﺖ ﹶﻟ ﻪ :ﹸﻛ ﱡﻞ ﻣﺎ ﺗﺮﻯ ِﻣ ﻦ ﹶﺃ ﺟ ِﺮ ﻙ ِﻣ ﻦ ﺍ ِﻹِﺑ ِﻞ ﻭﺍﻟﺒ ﹶﻘ ِﺮ ﻭﺍﻟ ﻐﻨ ِﻢ ﻭﺍﻟ ﺮﻗِﻴﻖِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﺗ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﺩ ِﺇﹶﻟ ﻲ ﹶﺃ ﺟﺮِﻱ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺝ ﻋﻨﺎ ﻣﺎ ﻧﺤـ ﻦ
ﻚ ﺍﺑِﺘﻐﺎ َﺀ ﻭ ﺟ ِﻬﻚ ،ﻓﹶﺎ ﹾﻓ ﺮ
ﺖ ﹶﺫِﻟ
ﺖ ﹶﻓ ﻌ ﹾﻠ
ﺉ ِﺑﻚ ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻩ ﹸﻛﱠﻠﻪ ،ﹶﻓﺎ ﺳﺘﺎﹶﻗﻪ ،ﹶﻓﹶﻠ ﻢ ﻳﺘ ﺮ ﻙ ِﻣﻨ ﻪ ﺷﻴﺌﹰﺎ ،ﺍﻟﱠﻠ ﻬ ﻢ ﹶﻓِﺈ ﹾﻥ ﹸﻛﻨ ﺖِ :ﺇﻧﻲ ﹶﻻ ﹶﺃ ﺳﺘ ﻬ ِﺰ ﹶﻓ ﹸﻘ ﹾﻠ
ﺨ ﺮﺟﻮﺍ ﻳ ﻤﺸﻮ ﹶﻥ "ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٢٧٢)(٩١ /٣ ﺨ ﺮﺓﹸ ،ﹶﻓ
ﺼ ﺖ ﺍﻟ ﻓِﻴﻪِ ،ﻓﹶﺎﻧ ﹶﻔ ﺮ ﺟ ِ
] ﺵ )ﺭﻫﻂ( ﻣﺎ ﺩﻭﻥ ﺍﻟﻌﺸﺮﺓ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﺍﻣﺮﺃﺓ ﻭﻻ ﻭﺍﺣﺪ ﻟﻪ ﻣﻦ ﻟﻔﻈﻪ) .ﺃﻭﻭﺍ ﺍﳌﺒﻴﺖ( ﺍﻟﺘﺠﺆﻭﺍ ﺇﱃ ﻣﻮﺿﻊ ﻟﻴﺒﻴﺘﻮﺍ ﻓﻴـﻪ.
)ﺃﻏﺒﻖ( ﻣﻦ ﺍﻟﻐﺒﻮﻕ ﻭﻫﻮ ﺷﺮﺏ ﺍﻟﻌﺸﻲ) .ﻓﻨﺎﺀ ﰊ( ﺑﻌﺪ) .ﺃﺭﺡ( ﺃﺭﺟﻊ) .ﺑﺮﻕ ﺍﻟﻔﺠﺮ( ﻇﻬﺮ ﺍﻟﻀﻴﺎﺀ) .ﻓﺄﺭﺩﺎ ﻋﻦ ﻧﻔﺴﻬﺎ( ﻛﻨﺎﻳﺔ ﻋﻦ ﻃﻠـﺐ
ﺍﳉﻤﺎﻉ) .ﺃﳌﺖ ﺎ ﺳﻨﺔ( ﻧﺰﻟﺖ ﺎ ﺳﻨﺔ ﻣﻦ ﺳﲏ ﺍﻟﻘﺤﻂ ﻓﺄﺣﻮﺟﺘﻬﺎ) .ﺍﻟﺮﻗﻴﻖ( ﺍﳌﻤﻠﻮﻙ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ[
٩٣
ﺃﺣﺎﻁ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﻟﻌﻤﻞ ﺃﻭ ﺃﻏﻠﺒﻬﺎ ﰲ ﺣﻴﺎﺓ ﺃﻣﺘﻨﺎ .ﻭﻓﻴﻪ ﻋﻤﺎﻳﺔ ﻋﻦ ﺷﺮﻭﻁ ﺍﻟﻨﺼﺮ ﺍﻟﺬﺍﺗﻴﺔ ﻭﻓﻴﻪ ﻋﻤﺎﻳﺔ ﻋﻦ
ﺍﻟﺸﺮﻭﻁ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﱵ ﲢﻴﻂ ﺑﻨﺎ .ﻛﻤﺎ ﻻ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﺴﺄﻝ ﻋﻦ ﻋﻤﻞ ﺻﺎﱀ ﻻ ﳛﻘﻖ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ،
ﻷﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻫﻲ ﲦﺮﺓ ﻟﺘﺠﻤﻊ ﺃﻋﻤﺎﻝ ﻃﻮﻳﻠﺔ ﱂ ﺗﻜﻦ ﻭﻗﺘﻬﺎ ﻛﺎﻓﻴﺔ ﻹﻇﻬﺎﺭ ﺍﻟﻨﺘﻴﺠـﺔ ،ﻓﺎﻟﺸـﺠﺮﺓ
ﺍﻟﻌﻈﻴﻤﺔ ﻻ ﻳﺘﻠﻔﻬﺎ ﻗﻀﻤﺔ ﳕﻠﺔ ﺻﻐﲑﺓ ،ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻘﻀﻤﺔ ﻫﻲ ﺍﻟﻮﺣﺪﺓ ﺍﻷﻭﱃ ﻻﻴﺎﺭ ﺍﻟﺸﺠﺮﺓ ﻓﻬﺬﺍ ﺍﻟﻨﺎﺋﻢ
ﻻ ﻳﺴﺄﻝ :ﻣﺎﺫﺍ ﺳﻴﻨﻔﻌﻚ ﺍﻟﺬﻛﺮ ﺇﺫ ﻻ ﳛﻞ ﻋﻘﺪﻙ ﻛﻠﻬﺎ؟ ﻷﻥ ﺍﻟﺬﻛﺮ ﻫﻮ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﻹﺯﺍﻟﺔ ﻫﺬﻩ ﺍﻟﻌﻘﺪﺓ.
ﻫﺬﻩ ﻫﻲ ﺣﻜﻤﺔ ﺍﳊﻴﺎﺓ ﻭﻫﺬﻩ ﺳﻨﻨﻬﺎ ،ﻭﻣﻊ ﺍﻟﻔﻬﻢ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺮﻗﺔ ﺍﻟﺘﺠﺎﺭﺏ ﺗﺴـﺘﻘﺮ ﺍﳊﻜﻤـﺔ ﰲ
ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻘﻮﻝ ،ﻭﻳﺒﻘﻰ ﺃﻣﺮ :ﻫﻞ ﻳﺌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺃﻥ ﻳﻌﻘﺪ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻧﺎﺋﻢ ،ﻭﰲ ﻛـﻞ ﻟﻴﻠـﺔ؟
ﺍﳉﻮﺍﺏ ﻣﻌﺮﻭﻑ ،ﻟﻜﻦ ِﻟ ﻢ ﻳﻴﺄﺱ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻣﻦ ﳏﺎﺭﺑﺘﻪ ﰲ ﻛﻞ ﺻﺒﺎﺡ ﻭﻛﻞ ﻳﻮﻡ ﻭﻛﻞ ﳊﻈﺔ؟ ﻫـﺬﻩ
ﻫﻲ ﺍﳌﻌﻀﻠﺔ .ﻛﻞ ﻳﻮﻡ ﻭﰲ ﻛﻞ ﳊﻈﺔ ﺃﻧﺖ ﻣﺪﻋﻮ ﻟﻠﻤﺠﺎﻫﺪﺓ ﻭﺍﻟﺼﱪ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﺬﻛﺮ ﻭﺍﻟﺘﻔﻜﺮ
ﺐ )] {(٨ﺍﻟﺸﺮﺡ.[٨ ،٧ :
ﻚ ﻓﹶﺎ ﺭ ﹶﻏ
ﺐ ) (٧ﻭِﺇﻟﹶﻰ ﺭﺑ
ﺼ
ﺖ ﻓﹶﺎﻧ
ﻭﺍﻟﺘﻌﻠﻢ} ،ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ﺮ ﹾﻏ
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ :ﻓﻜﺄﻥ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ،ﺃﻥ ﻋﻠﻰ ﻗﻔﺎ ﺃﺣﺪﻛﻢ ﺛﻼﺙ ﻋﻘﺪ ﻟﻠﺸـﻴﻄﺎﻥ ﺃﻥ ﺛـﻼﺙ ﺃﻋـﺪﺍﺩﻩ
ﺑﺘﺴﻠﻴﻄﻪ ﻣﻦ ﺍﻵﺩﻣﻲ ﻋﻠﻰ ﻣﺎ ﻻ ﳜﺘﺺ ﺑﻨﻮﻡ ﺩﻭﻥ ﻳﻘﻈﺔ ،ﻭﻻ ﻳﻘﻈﺔ ﺩﻭﻥ ﻧﻮﻡ ،ﻭﻻ ﺻﺒﺎﺡ ﺩﻭﻥ ﻣﺴﺎﺀ ،ﻭﻻ
ﻣﺴﺎﺀ ﺩﻭﻥ ﺻﺒﺎﺡ ،ﻭﻻ ﺇﻗﺎﻣﺔ ﺩﻭﻥ ﺳﻔﺮ ،ﻭﻻ ﺳﻔﺮ ﺩﻭﻥ ﺇﻗﺎﻣﺔ؛ ﺑﻞ ﰲ ﺳﺎﺋﺮ ﺃﺣﻮﺍﻝ ﺍﻵﺩﻣﻲ ﻟﻪ ﻣﻜﺎﺋـﺪ،
ﻭﺣﺎﻝ ﺍﻵﺩﻣﻲ ﻣﻌﻪ ﻋﻠﻰ ﺣﺎﻝ ﻣﻌﺘﺮﻙ ﺍﻟﻘﺘﺎﻝ.
ﻭﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺭﺳﻞ ﳏﻤﺪﺍ - -ﻫﺎﺩﻳﺎ ﳋﻠﻖ ﳌﺼﺎﳊﻬﻢ ،ﻭﻣﻨﺒﻬﺎ ﻋﻠﻰ ﻣﻜﺎﺋﺪ ﺷـﻴﻄﺎﻢ،
ﻭﻛﺎﻥ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﻧﻮﻣﻪ ﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻣﻀﺠﻌﻪ ،ﻭﻋﻘﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺭﻗﺒﺘﻪ ﺛﻼﺙ ﻋﻘﺪ ،ﰒ
ﻓﺴﺮﻫﺎ ﺍﻟﻨﱯ - -ﻭﺑﻴﻨﻬﺎ ،ﻭﺃﻧﻪ ﻳﺄﰐ ﺎ ﺍﻵﺩﻣﻲ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻨﺼﺢ ،ﻭﺃﻧﻪ ﻳﻮﳘﻪ ﺑﻄﻮﻝ ﺍﻟﻠﻴـﻞ ﻋﻠﻴـﻪ
ﻟﻴﺴﺮﻕ ﻣﻨﻪ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻳﻬﺐ ﻓﻴﻪ ﻟﺘﻬﺠﺪﻩ؛ ﻓﺈﻧﻪ ﻟﻮ ﺟﺎﺀ ﳎﺎﻫﺮﺍ ﺑﺎﳌﻜﺮ ﻭﺁﻣﺮﺍ ﺑﺘﺮﻙ ﺍﻟﺘﻬﺠﺪ ﱂ ﻳﻜﻦ ﻳﻘﺒﻞ
ﻣﻨﻪ؛ ﻷﻧﻪ ﻛﺎﻥ ﻳﺒﺪﻭ ﻟﻪ ﰲ ﺻﻮﺭﺓ ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﺃﻧﻪ ﺷﻴﻄﺎﻥ ﻟﺪﻓﻌﻪ ﻋﻦ ﺍﳋﲑ ﺑﺎﻟﻜﻠﻴﺔ ،ﻭﻟﻜﻨﻪ ﳌـﺎ ﺟـﺎﺀﻩ
ﻳﺬﻛﺮ ﻳﺬﻛﺮ ﺑﻄﻮﻝ ﺍﻟﻠﻴﻞ ﻋﻠﻴﻪ ﻭﻧﺼﺤﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﻓﻖ ﺑﺒﺪﻧﻪ ﺑﻘﻮﻟﻪ) :ﻋﻠﻴﻚ ﻟﻴﻞ ﻃﻮﻳﻞ( ﻟﻴﺤﻈﻰ ﻣﻨﻪ ﺇﻣﺎ
ﺑﺘﻔﻮﻳﺘﻪ ﺍﻷﺻﻞ ﺍﻟﺘﻬﺠﺪ ،ﺃﻭ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﻔﺠﺮ؛ ﻟﻴﺪﺧﻠﻪ ﻓﻴﻪ ﰲ ﻭﻗﺖ ﺿﻴﻖ ﻓﻴﻔﻮﺗﻪ ﺍﻟﺘﺪﺑﲑ ﺑﻘﺮﺍﺀﺗﻪ ﻭﺃﺫﻛـﺎﺭ
ﺻﻠﻮﺍﺗﻪ ﺍﻟﺬﻱ ﻳﺘﻤﻜﻦ ﻣﻨﻪ ﰲ ﺳﻌﺔ ﺍﻟﻮﻗﺖ ﻋﻠﻴﻪ ،ﻓﻜﺎﻥ ﻋﻘﺪﻩ ﻋﻠﻰ ﺍﻟﻘﺎﻓﻴﺔ ،ﻭﻫﻲ ﻣﺎ ﻓﺴﺮﻩ ﺃﺑﻮ ﻋﺒﻴـﺪ ﺃﻥ
ﻗﺎﻓﻴﺔ ﺍﻟﺮﺃﺱ ﻣﺆﺧﺮﻩ ،ﺃﻱ :ﻓﻴﺄﺗﻴﻪ ﻣﻦ ﻭﺭﺍﺋﻪ.
ﻭﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ ﻭﺫﻛﺮ ﺍﷲ ﺍﳓﻠﺖ ﻋﻘﺪﺓ ،ﻭﺫﻟﻚ ﺃﻥ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺒﻌﺪﻩ ،ﻓﺘﻨﺤﻞ ﻋﻘﺪﺓ ﻣـﻦ ﻋﻘـﺪﻩ،
ﻭﻫﻲ ﻗﺮﺑﻪ ﻣﻨﻪ ،ﰒ ﺇﺫﺍ ﺗﻮﺿﺄ ﻭﲤﻀﻤﺾ ﻭﻳﺴﺘﻨﺸﺮ ﻓﻐﺴﻞ ﳌﻮﺿﻊ ﺣﺒﻮ ﻣﻨﻪ ﻋﻠﻰ ﺧﻴﺎﺷﻴﻤﻪ ،ﰒ ﺃﺯﺍﻝ ﺍﳊﺪﺙ
ﻋﻨﻪ ﺍﳓﻠﺖ ﺍﻟﻌﻘﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ،ﻓﺘﻮﺟﻪ ﺑﻌﻀﺪﻩ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﺈﺫﺍ ﺻﻠﻰ ﺍﳓﻠﺖ ﺍﻟﻌﻘﺪ ﻛﻠﻬﺎ.
* ﻭﻫﺬﺍ ﻓﺈﳕﺎ ﻳﻔﻌﻠﻪ -ﻗﺎﺗﻠﻪ ﺍﷲ -ﻣﻊ ﺃﻫﻞ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺫﻭﻱ ﺍﻟﺘﻬﺠﺪ ،ﻓﻜﻴﻒ ﺑﺎﻟﻐﺎﻓﻠﲔ!
٩٤
* ﻓﺄﻣﺎ ﻗﻮﻟﻪ) :ﻓﺄﺻﺒﺢ ﻧﺸﻴﻄﹰﺎ ﻃﻴﺐ ﺍﻟﻨﻔﺲ( ،ﻓﺈﻥ ﺍﳌﺘﻬﺠﺪ ﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻓﻴﻤﺎ ﺑﻌﺪ ﻧﺼﻒ ﺍﻟﻠﻴﻞ
ﺇﱃ ﺍﻟﺼﻼﺓ ،ﻭﻛﺎﻥ ﻭﺿﻮﺅﻩ ﻭﺗﻜﺒﲑﻩ ﻭﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ ﻭﺟﻠﻮﺳﻪ ﻣﺪﻧﻴﺎ ﻃﻌﺎﻣﻪ ﻋﻦ ﻣﻌﺪﺗـﻪ ،ﻭﺣﺎﻃﺒـﺎ
ﻏﺪﺍﺀﻩ ﺇﱃ ﻗﻌﺮ ﻣﻌﺪﺗﻪ ﺍﻟﱵ ﺎ ﻫﻀﻤﻪ ،ﰒ ﻳﺘﺒﻌﻬﺎ ﺑﻌﺪ ﺫﻟﻚ ﻧﻮﻣﺔ ﺧﻔﻴﻔﺔ ﻳﺘﻤﻢ ﻫﻀﻤﻪ ،ﻓﻴﺼـﺒﺢ ﻧﺸـﻴﻄﹰﺎ
ﻃﻴﺐ ﺍﻟﻨﻔﺲ ،ﻛﻤﺎ ﻗﺎﻝ ،- -ﻭﺇﻥ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ﻛﺎﻥ ﻃﻌﺎﻣﻪ ﻳﻘﻒ ﲝﺎﻟﻪ ﰲ ﺭﺃﺱ ﻣﻌﺪﺗـﻪ ﺣﻴـﺚ
١٤٥
ﺍﳍﻀﻢ ﺃﺳﻮﺃ ﻣﺎ ﻛﺎﻥ ﻗﺒﻴﺢ ﺧﺒﻴﺚ ﺍﻟﻨﻔﺲ ﻛﺴﻼﻥ.
ﺸﻬﻮ ﺭﹲﺓ ﻓِﻲ ﺍﻟﺼـﺤِﻴ ِﺢ
ﺻ ﹲﺔ ﻣ
ﺨﺼﻮ
ﺕ ﻓِﻴ ِﻪ ﹶﺃ ﹾﺫﻛﹶﺎ ﺭ ﻣ
ﻅ ﻭﺟﺎ َﺀ
ﺚ ﻋﻠﹶﻰ ِﺫ ﹾﻛ ِﺮ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ِﻋﻨ ﺪ ﺍﻟِﺎ ﺳﺘِﻴﻘﹶﺎ ِ
ﺤ ﱡ
ﻓِﻴ ِﻪ ﺍﹾﻟ
ﻚ
ﻚ ﹶﻟ ﻪ ﹶﻟ ﻪ ﺍﹾﻟ ﻤﻠﹾـ ﺖ » ﻣ ﻦ ﺗﻌﺎ ﺭ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﹶﺎ ﺇﹶﻟ ﻪ ﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪ ﻩ ﻟﹶﺎ ﺷﺮِﻳ ﺚ ﻋﺒﺎ ﺩ ﹶﺓ ﺑ ِﻦ ﺍﻟﺼﺎ ِﻣ ِ
ِﻣﻨﻬﺎ ﺣﺪِﻳ ﹸ
ﺤ ﻤ ﺪ ِﻟﱠﻠ ِﻪ ﻭ ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻭﺍﹶﻟﱠﻠ ﻪ ﹶﺃ ﹾﻛﺒ ﺮ ﻭﻟﹶﺎ ﺣ ﻮ ﹶﻝ ﻭﻟﹶﺎ ﹸﻗ ﻮ ﹶﺓ ﺇﻟﱠﺎ ِﺑﺎﹶﻟﱠﻠ ِﻪ ﹸﺛ ﻢ
ﺤ ﻤ ﺪ ﻭ ﻫ ﻮ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷ ﻲ ٍﺀ ﹶﻗ ِﺪﻳ ﺮ ﺍﹾﻟ ﻭﹶﻟ ﻪ ﺍﹾﻟ
ﺤﺼِﻴ ِﻞ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ِﺩ ِﺫ ﹾﻛ ﺮ ﺻﻠﹶﺎﺗ ﻪ« ﻭﻟﹶﺎ ﻳﺘ ﻌﻴ ﻦ ِﻟﺘ ﺖ ﺿﹶﺄ ﹸﻗِﺒﹶﻠ
ﺐ ﹶﻟ ﻪ ﹶﻓِﺈ ﹾﻥ ﺗ ﻮ
ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﹾﻏ ِﻔ ﺮ ﻟِﻲ ﹶﺃ ﻭ ﺩﻋﺎ ﹸﺍ ﺳﺘﺠِﻴ
ﻀ ﹸﻞ
ﹶﻟ ِﻜ ﻦ ﺍﹾﻟﹶﺄ ﹾﺫﻛﹶﺎ ﺭ ﺍﹾﻟ ﻤ ﹾﺄﺛﹸﻮ ﺭ ﹶﺓ ﻓِﻴ ِﻪ ﹶﺃ ﹾﻓ
ﻀ ﻢ
ﺸﻴﻄﹶﺎ ِﻥ ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﺗﻨ ﺤ ﱡﻞ ِﺑ ِﻪ ﺇ ﺣﺪﻯ ﻋ ﹶﻘﺪِ ﺍﻟ ﺾ ﻋﻠﹶﻰ ﺍﹾﻟ ﻮﺿﻮ ِﺀ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﻟﹾﺤﺎﹶﻟ ِﺔ ﻭ ﻫ ﻮ ﹶﻛ ﻮﻧ ﻪ ﺗﻨ ﺤﺮِﻳ ﻭﻓِﻴ ِﻪ ﺍﻟﺘ
ﺻﻠﹶﺎﹲﺓ.
ﻚ ﺍﹾﻟﺤﺎﹶﻟ ِﺔ ﺇﹶﻟﻴ ِﻪ ﻓِﻲ ِﺗ ﹾﻠ
ﻉ ﻓِﻲ
ﺸﺮﻭ ِ ﺠ ﺮ ِﺩ ﺍﻟ
ﺸﻴﻄﹶﺎ ﹸﻥ ﺍﹾﻟﹶﺄ ِﺧ ﲑ ِﺓ ِﺑ ﻤ
ﺤﻠﹶﺎ ﹸﻝ ﻋ ﹾﻘ ﺪ ِﺓ ﺍﻟ ﺼ ﹸﻞ ﺍﻧ ِ ﺤ ﺖ ﻟﹶ ِﻜ ﻦ ﻫ ﹾﻞ ﻳ ﺼﻠﹶﺎ ِﺓ ﺑِﺎﻟﱠﻠﻴ ِﻞ ﻭِﺇ ﹾﻥ ﹶﻗﱠﻠ ﻓِﻴ ِﻪ ﹶﻓﻀِﻴﹶﻠ ﹸﺔ ﺍﻟ
ﺽ ﻭ ﺭﹶﺃﻳﺖ ﻭﺍِﻟﺪِﻱ - ﻚ ﹶﻏ ﺮ ﺼ ﹾﻞ ِﺑ ﹶﺬِﻟ ﺤ ﺴ ﺪﻫﺎ ﹶﻗﺒ ﹶﻞ ﺗﻤﺎ ِﻣﻬﺎ ﹶﻟ ﻢ ﻳ
ﺼﻠﹶﺎ ِﺓ ﹶﺃ ﻭ ِﺑﺘﻤﺎ ِﻣﻬﺎ؟ ﺍﻟﻈﱠﺎ ِﻫ ﺮ ﺍﻟﺜﱠﺎﻧِﻲ ﹶﻓِﺈﻧ ﻪ ﹶﻟ ﻮ ﹶﺃ ﹾﻓ
ﺍﻟ
ﻚ ﺑِـﹶﺄ ﱠﻥﺏ ﻋ ﻦ ﹶﺫﻟِـ ﺻﻠﹶﺎ ِﺓ ﺍﻟﱠﻠﻴ ِﻞ ِﺑ ﺮ ﹾﻛ ﻌﺘﻴ ِﻦ ﺧﻔِﻴ ﹶﻔﺘﻴ ِﻦ ﹶﺃﺟﺎ
ﺡ
ﺤ ﹾﻜ ﻤ ِﺔ ﻓِﻲ ﺍ ﹾﻓِﺘﺘﺎ ِ ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ -ﹶﻟﻤﺎ ﺳِﺌ ﹶﻞ ﻋ ﻦ ﺍﹾﻟ ِ
ﺼ ﹸﻞ
ﺤﺴ ﻦ ﺑﺪِﻳ ﻊ ﻭ ﻣ ﹾﻘﺘﻀﺎ ﻩ ﻣﺎ ﺭ ﺟﺤﺘﻪ ِﻣ ﻦ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ ﺸﻴﻄﹶﺎ ِﻥ ﻭ ﻫ ﻮ ﻣ ﻌﻨﻰ ﺣ ﺤ ﹾﻜ ﻤ ﹶﺔ ﻓِﻴ ِﻪ ﺍ ﺳِﺘ ﻌﺠﺎ ﹸﻝ ﺣ ﱢﻞ ﻋ ﹶﻘ ِﺪ ﺍﻟ ﺍﹾﻟ ِ
ﺵ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ - -ﻣﻨ ﺰﻩ ﻋ ﻦ ﻋ ﹾﻘ ِﺪ ﺍﻟﺸـﻴﻄﹶﺎ ِﻥ ﻋﻠﹶـﻰ ﺨ ِﺪ
ﺼﻠﹶﺎ ِﺓ ﻭﻟﹶﺎ ﻳ
ﻚ ﺇﻟﱠﺎ ِﺑﺘﻤﺎ ِﻡ ﺍﻟ ﹶﺫِﻟ
ﺼ ﹶﻞ ﹶﻟﻬـ ﻢ ﻫـﺬﹶﺍ
ﺤ
ﺸﺮِﻳﻌﺎ ِﻟﹸﺄ ﻣِﺘ ِﻪ ِﻟﻴ ﹾﻘﺘﺪﻭﺍ ِﺑ ِﻪ ﹶﻓﻴ
ﻚ ﺗ
ﺴﻠﹶﺎ ﻡ -ﹶﻓ ﻌ ﹶﻞ ﹶﺫِﻟ
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ
ﻗﹶﺎِﻓﻴِﺘ ِﻪ ِﻟﹶﺄﻧﺎ ﻧﻘﹸﻮ ﹸﻝ ﺇﻧ ﻪ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ
١٤٦
ﺍﹾﻟ ﻤ ﹾﻘﺼﻮ ﺩ ﻭﺍﹶﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ.
ﻻ ﻳﺘﻌﲔ ﻟﻠﺬﻛﺮ ﺷﻲﺀ ﳐﺼﻮﺹ ﻻ ﳚﺰﻯﺀ ﻏﲑﻩ ،ﺑﻞ ﻛﻞ ﻣﺎ ﺻﺪﻕ ﻋﻠﻴﻪ ﺫﻛﺮ ﺍﷲ ﺃﺟﺰﺃ .ﻭﻳـﺪﺧﻞ ﻓﻴـﻪ
١٤٧
ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ،ﻭﻗﺮﺍﺀﺓ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ،ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ
ﻭﻓﻴﻪ ﺍﻟﺘﺤﺬﻳﺮ ﳑﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺇﺭﺧﺎﺀ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ،ﻭﺣﺮﻣﺎﻧﻪ ﻣﻦ ﺻـﻼﺓ ﺍﻟﻠﻴـﻞ ﺃﻭ ﺻـﻼﺓ
ﺍﻟﺼﺒﺢ ،ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻌﻘﺪ ،ﻭﺃﻧﻪ ﻣﱴ ﺍﺳﺘﻴﻘﻆ ﻭﺫﻛﺮ ﺍﷲ ﺍﳓﻠﺖ ﺍﻟﻌﻘﺪﺓ ﺍﻷﻭﱃ ،ﰒ ﺗﻨﺤﻞ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺎﻟﻮﺿﻮﺀ،
ﻭﺍﻟﺜﺎﻟﺜﺔ ﺑﺎﻟﺼﻼﺓ .ﻭﻣﻦ ﺃﺭﺍﺩ ﻭﻗﺎﻳﺔ ﻧﻔﺴﻪ ﻣﻦ ﺫﻟﻚ ،ﻓﻌﻠﻴﻪ ﺑﻘﺮﺍﺀﺓ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﻗﺒﻞ ﻧﻮﻣﻪ .ﻭﻓﻴﻪ ﺃﻥ ﺻـﻼﺓ
١٤٨
ﺍﻟﺼﺒﺢ ﰲ ﻭﻗﺘﻬﺎ ﺳﺒﺐ ﻟﻠﻨﺸﺎﻁ ﺍﳉﺴﻤﻲ ﻭﺍﻟﺮﺍﺣﺔ ﺍﻟﻨﻔﺴﻴﺔ ،ﻭﻛﺬﻟﻚ ﺻﻼﺓ ﺍﻟﻠﻴﻞ.
٩٥
ـــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ :ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ ﻣﺎ ﱂ ﻳﺴﺘﻌﺠﻞ
ﺐ
ﺠ
ﺴﺘ
ﺕ ﹶﻓﹶﻠ ﻢ ﻳ
ﺠﻞﹾ ،ﻳﻘﹸﻮ ﹸﻝ :ﺩ ﻋ ﻮ
ﺏ ِﻟﹶﺄ ﺣ ِﺪ ﹸﻛ ﻢ ﻣﺎ ﹶﻟ ﻢ ﻳ ﻌ
ﺴﺘﺠﺎ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ":ﻳ
ﻟِﻲ ". ١٤٩
ﻛﻤﺎ ﺃﻥ ﺍﻷﻣﻮﺭ ﺍﻟﻜﻮﻧﻴﺔ ﻻ ﺗﻘﻊ ﺇﻻ ﺑﺸﺮﻁ ﺍﻟﺘﻜﺎﻓﺆ ﺑﲔ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﻟﻨﺘﺎﺋﺞ ،ﻻﺑ ﺪ ﻣﻦ ﻋﺎﻣﻞ ﺍﻟﺰﻣﻦ ﻛﻤـﺎ
ﻧﺮﻯ ﰲ ﳕﻮ ﺍﳋﻠﻖ ﻣﻦ ﺇﻧﺴﺎﻥ ﻭﺣﻴﻮﺍﻥ ﻭﻧﺒﺎﺕ ،ﻭﻛﻤﺎ ﻧﺮﻯ ﰲ ﲢﻘﻖ ﺍﻟﺸﻔﺎﺀ ﻟﻸﻣﺮﺍﺽ ﻭﺍﳉﺮﻭﺡ ،ﻓﻜﺬﻟﻚ
ﺍﻷﻣﺮ ﻣﻊ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓﺈﻧﻪ ﻻﺑ ﺪ ﻣﻦ ﺍﻟﺘﻜﺎﻓﺆ ﺑﺘﺘﺎﺑﻊ ﺍﻟﻔﻌﻞ ،ﻭﺍﻟﺘﺘﺎﺑﻊ ﻻ ﻳﻘﻊ ﺇﻻ ﻣﻊ ﻋﺎﻣـﻞ ﺍﻟـﺰﻣﻦ،
ﻓﻮﺿﻊ ﺁﻻﻑ ﺍﻷﻃﻨﺎﻥ ﻭﺍﳌﻜﺎﻳﻴﻞ ﻣﻦ ﺍﳌﻴﺎﻩ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻟﻨﺒﺘﺔ ﺍﻟﺼﻐﲑﺓ ﻻ ﻳﺼﻨﻊ ﻣﻨﻬﺎ ﺷﺠﺮﺓ ﺑﺎﺳـﻘﺔ
ﻳﺎﻧﻌﺔ ،ﺑﻞ ﻻﺑ ﺪ ﻣﻦ ﺍﻟﺘﺘﺎﺑﻊ ﺍﻟﺴﻨﲏ ،ﻭﻳﻔﺴﺪ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﺮﺽ ﺍﻻﺳﺘﻌﺠﺎﻝ ،ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﺬﻱ ﺇﻥ
ﲨﻊ ﻣﻊ ﻣﺮﺽ ﺍﻟﻴﺄﺱ ﻳﺼﻔﺎﻥ ﻛﻞ ﻫﺰﳝﺔ ﻭﻓﺴﺎﺩ.
ﺍﻟﻌﺎﻣﻠﻮﻥ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﳎﺎﻫﺪﻳﻦ ﻭﻋﻠﻤﺎﺀ ﻭﺩﻋﺎﺓ ﻫﻢ ﺃﺣﻮﺝ ﺍﻟﻨﺎﺱ ﻟﺒﺼﲑﺓ ﺍﻟﺴﻨﻦ ،ﻭﺍﻟﻜـﺜﲑ ﻣـﻦ
ﺍﻟﺸﺮﻋﻴﺎﺕ ﻗﺪ ﻓﻘﻬﻬﺎ ﻫﺆﻻﺀ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻟﻜﻦ ﺣﺎﺟﺘﻬﻢ ﺇﱃ ﺳﻨﻦ ﺍﻟﻨﻔﺲ ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﻨﺼـﺮ ﻭﺍﳍﺰﳝـﺔ
ﻭﺍﻟﻔﻌﻞ ﻫﻮ ﰲ ﺍﻟﻌﺪﻝ ﻣﻦ ﺣﺎﺟﺘﻬﻢ ﺇﱃ ﻣﺎ ﳛﻘﻖ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺧﻼﻝ ﺃﻣﺮﻩ ،ﻓﺄﻣﺮﻩ ﳛﻘـﻖ ﺍﳊـﺐ
ﲔ{ ]ﺍﻟﺼـﻒ: ﺸ ِﺮ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺐ ﻭﺑ
ﺼ ﺮ ِﻣ ﻦ ﺍﻟﻠﱠ ِﻪ ﻭﹶﻓﺘ ﺢ ﹶﻗﺮِﻳ
ﺤﺒﻮﻧﻬﺎ ﻧ
ﺍﻹﳍﻲ ﻭﻗﺪﺭﻩ ﳛﻘﻖ ﺍﻟﻮﻋﻮﺩ } ﻭﹸﺃ ﺧﺮﻯ ﺗ ِ
.[١٣
ﻳﻈﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻌﺎﻣﻠﲔ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﲢﻘﻘﻪ ﻳﻘﻊ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﺩﻭﻥ ﺍﻋﺘﺒـﺎﺭ
ﳍﺬﻩ ﺍﻟﺴﻨﻦ ،ﺇﺫ ﳛﺴﺒﻮﻥ ﺃ ﱠﻥ ﺍﻟﺴﻨﻦ ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻸﺭﺽ ﺩﻭﻥ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺴﻤﺎﺀ ،ﻭﻟﻌﻤـﺮ
ﺴﺘﻘِﻴ ٍﻢ{ ]ﻫﻮﺩ [٥٦ :ﺇﺫ ﻣﻘﺘﻀﻰ
ﻁ ﻣ
ﺻﺮﺍ ٍ
ﺍﳊﻖ ﻫﺬﺍ ﺍﳓﺮﺍﻑ ﺷﻨﻴﻊ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝِ } :ﺇ ﱠﻥ ﺭﺑﻲ ﻋﻠﹶﻰ ِ
ﻫﺬﺍ ﺃﻥ ﻻ ﻳﻘﻊ ﺷﻲﺀ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺳﻨﺘﻪ ﻭﺳﺒﺒﻪ ،ﻓﺮﺑﻨﺎ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳـﺎﻡ ﻭﻫـﻮ
ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳜﻠﻘﻬﺎ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ -ﻛﻮﱐ -ﻟﻜﻦ ﻛﻞ ﺷﻲﺀ ﺧﻠﻖ ﻣﻦ ﺧﻼﻝ ﺳﻨﺘﻪ ،ﻭﺗﻠﻚ ﺍﻷﻳﺎﻡ
ﻒ ﺳـﻨ ٍﺔ
ﻚ ﹶﻛﹶﺄﹾﻟ ِ
ﰲ ﻃﻮﳍﺎ ﺍﻟﺰﻣﲏ ﻟﻴﺴﺖ ﻛﺄﻳﺎﻡ ﺍﻷﺭﺽ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ } ﻭِﺇ ﱠﻥ ﻳ ﻮﻣﺎ ِﻋﻨ ﺪ ﺭﺑ
ِﻣﻤﺎ ﺗ ﻌﺪﻭ ﹶﻥ { ]ﺍﳊﺞ [٤٧ :ﻭﺻﻌﻮﺩ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻷﻣﺮ ﰲ ﺃﻳﺎﻡ ﻃﻮﻝ ﺍﻟﻴﻮﻡ ﻓﻴﻬﺎ ﲬﺴﻮﻥ ﺃﻟﻒ ﺳﻨﺔ ﻛﻤﺎ ﻗﺎﻝ
ﻒ ﺳﻨ ٍﺔ{ ]ﺍﳌﻌـﺎﺭﺝ [٤ :ﻣﻜـﺎﻥ ﲔ ﹶﺃﹾﻟ
ﺴ
ﺡ ِﺇﹶﻟﻴ ِﻪ ﻓِﻲ ﻳ ﻮ ٍﻡ ﻛﹶﺎ ﹶﻥ ِﻣ ﹾﻘﺪﺍ ﺭ ﻩ ﺧ ﻤ ِ
ﺝ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﻭﺍﻟﺮﻭ
ﺗﻌﺎﱃ} :ﺗ ﻌ ﺮ
ﺻﺒﺮﺍ ﺟﻤِﻴﻠﹰﺎ )ِ (٥ﺇﻧ ﻬ ﻢ ﻳ ﺮ ﻭﻧ ﻪ ﺑﻌِﻴﺪﺍ ) (٦ﻭﻧـﺮﺍ ﻩ ﹶﻗﺮِﻳﺒـﺎ
ﺻِﺒ ﺮ
ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﻟﻄﻮﻝ ﺍﻷﻳﺎﻡ ﻣﻘﺪﻣﺔ ﻟﻘﻮﻟﻪ } :ﻓﹶﺎ
)] {(٧ﺍﳌﻌﺎﺭﺝ [٧ - ٥ :ﻭﺍﳌﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺿﺤﺔ ﰲ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﳌﻦ ﺗﻔﻜـﺮ ﻓﻴـﻪ ﻭﺍﳊﻤـﺪ ﷲ ﺭﺏ
ﺍﻟﻌﺎﳌﲔ .ﻭﻟﺬﻟﻚ ﻻ ﻳﺘﺤﻘﻖ ﺷﻲﺀ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺳﻨﺘﻪ ،ﻭﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻘﻪ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣـﻦ ﻃﻴﻨـﺔ
- ١٤٩ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٧٨٦ - ٦٣٤٠(٦٤٥ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ
ﺑﻴﺎﻥ ﺃﻧﻪ ﻳﺴﺘﺠﺎﺏ ﻟﻠﺪﺍﻋﻲ ﻣﺎ ﱂ ﻳﻌﺠﻞ ..ﺭﻗﻢ ) ٢٧٣٥ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ( ﳚﺎﺏ ﺩﻋﺎﺅﻩ) .ﻣﺎ ﱂ ﻳﻌﺠﻞ( ﻳﺴﺄﻡ ﻭﻳﺘﺮﻙ ﺍﻟﺪﻋﺎﺀ ﺃﻭ ﻳﺴﺘﺒﻄﺊ
ﺍﻹﺟﺎﺑﺔ[
٩٦
ﺍﻷﺭﺽ ﻭﺟﺮﻯ ﻣﺎ ﺟﺮﻯ ﻟﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺍﺑﺘﻼ ٍﺀ ﻛﺸﻒ ﺣﻘﻴﻘﺘﻪ ﻭﺿﻌﻔﻪ ﻭﻣﻦ ﻋﺪﻭﻩ ﻭﻣﺎﻫﻲ ﻣـﺪﺍﺧﻞ
ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﻓﻴﻪ ،ﻛﻞ ﺫﻟﻚ ﻟﺘﺠﺮﻱ ﺍﻷﻣﻮﺭ ﻣﻦ ﺧﻼﻝ ﺳﻨﺘﻬﺎ ،ﻭﻣﻘﺘﻀﻰ ﺍﳊﺐ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﻻ ﻳﻘﻊ ﺇﻻ ﻣﻦ
ﺧﻼﻝ ﺍﻟﺴﻨﺔ ﻛﻤﺎ ﺃﻥ ﻣﻘﺘﻀﻰ ﺍﻟﺒﻐﺾ ﻣﻦ ﺍﻹﻫﻼﻙ ﻻ ﻳﻘﻊ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﻨﺔ ﺣﱴ ﻟﻮ ﻭﺟﺪ ﺍﳌﻮﺟـﺐ،
ﺱ ِﺑ ﹸﻈ ﹾﻠ ِﻤ ِﻬ ﻢ ﻣﺎ ﺗ ﺮ ﻙ ﻋﹶﻠﻴﻬﺎ ِﻣ ﻦ ﺩﺍﺑـ ٍﺔ ﻭﹶﻟﻜِـ ﻦ
ﻭﺗﺄﻣﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ } :ﻭﹶﻟ ﻮ ﻳ ﺆﺍ ِﺧ ﹸﺬ ﺍﻟﱠﻠ ﻪ ﺍﻟﻨﺎ
١٥٠
ﺴﺘ ﹾﺄ ِﺧﺮﻭ ﹶﻥ ﺳﺎ ﻋ ﹰﺔ ﻭﻟﹶﺎ ﻳﺴـﺘ ﹾﻘ ِﺪﻣﻮ ﹶﻥ{ ]ﺍﻟﻨﺤـﻞ[٦١ : ﺴﻤﻰ ﹶﻓِﺈﺫﹶﺍ ﺟﺎ َﺀ ﹶﺃ ﺟﹸﻠ ﻬ ﻢ ﻟﹶﺎ ﻳ
ﻳ ﺆ ﺧ ﺮ ﻫ ﻢ ِﺇﻟﹶﻰ ﹶﺃ ﺟ ٍﻞ ﻣ
ﻓﺎﳌﻮﺟﺐ ﻟﻠﻌﺬﺍﺏ ﻣﻦ ﺍﻟﻐﻀﺐ ﺍﻹﳍﻲ ﺑﺴﺒﺐ ﺍﳌﻌﺎﺻﻲ ﻗﺪ ﻭﻗﻊ ﻭﻟﻜﻦ ﺗﺄﺧﺮ ﺍﻟﻌﺬﺍﺏ ﺣﱴ ﺗـﺄﰐ ﺳـﻨﺘﻪ،
ﺸ ﻲ ٍﺀ ِﺇﺫﹶﺍ ﹶﺃ ﺭ ﺩﻧﺎ ﻩ ﹶﺃ ﹾﻥ ﻧﻘﹸﻮ ﹶﻝ ﹶﻟ ﻪ
ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻲ ﰲ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ )ﺃﻱ ﺍﻟﻨﺤﻞ( ﺍﻟﱵ ﻓﻴﻬﺎ ﻗﻮﻟﻪِ} :ﺇﻧﻤﺎ ﹶﻗ ﻮﹸﻟﻨﺎ ﻟِ
ﹸﻛ ﻦ ﹶﻓﻴﻜﹸﻮ ﹸﻥ{ ]ﺍﻟﻨﺤﻞ ،[٤٠ :ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﻌﻞ ﺍﻹﳍﻲ ﻻ ﻳﻘﻊ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴـﻨﺔ ،ﻭﻣـﻦ ﺟﻬـ ِﻞ
ﻼ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳﺘﺤﻘﺎﻗﻬﻢ ﻟﻪ ﻓﻘﺎﻟﻮﺍ }ﹶﻟ ﻮﻟﹶﺎ ﻳ ﻌ ﱢﺬﺑﻨﺎ ﺍﻟﻠﱠـ ﻪ ﺍﻟﻜﻔﺮﺓ ﺬﺍ ﺟﻌﻠﻮﺍ ﺍﻟﺘﺄﺟﻴﻞ ﻭﻋﺪﻡ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﺩﻟﻴ ﹰ
ﻒ ﺍﻟﱠﻠ ﻪ ﻭ ﻋ ﺪ ﻩ ﻭِﺇ ﱠﻥ ﻳ ﻮﻣـﺎ
ﺨِﻠ
ﺏ ﻭﹶﻟﻦ ﻳ
ﻚ ﺑِﺎﹾﻟ ﻌﺬﹶﺍ ِ
ﺠﻠﹸﻮﻧ
ﺴﺘ ﻌ ِ
ِﺑﻤﺎ ﻧﻘﹸﻮ ﹸﻝ{ ]ﺍﺎﺩﻟﺔ [٨ :ﻭﻗﺎﻝ ﺍﷲ ﻋﻨﻬﻢ } :ﻭﻳ
ﻒ ﺳﻨ ٍﺔ ِﻣ ﻤﺎ ﺗ ﻌﺪﻭ ﹶﻥ { ]ﺍﳊﺞ ،[٤٧ :ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﺇﻗﺒﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﻚ ﹶﻛﹶﺄﹾﻟ ِ
ِﻋﻨ ﺪ ﺭﺑ
ﺍﳌﻌﺎﺻﻲ ﻭﺍﺳﺘﺤﻘﺎﻗﻬﻢ ﺎ ﻫﻲ ﺍﻟﱵ ﺗﻘﻊ ﰲ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ ﻭﺗﺪﻓﻌﻬﻢ ﻟﺘﺮﻙ ﺍﻟﺼـﺎﳊﺎﺕ ﻛﻤـﺎ ﰲ ﻫـﺬﺍ
ﺍﳊﺪﻳﺚ -ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ -ﻭﻫﻮ ﺃﻥ ﺃﺣﺪﻫﻢ ﺣﲔ ﻳﺪﻋﻮ ﻭﻻ ﻳﺮﻯ ﺳﺮﻋﺔ ﺍﻹﺟﺎﺑﺔ ﻳﺘﺮﻙ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻌﻤـﻞ،
ﻭﻗﺮﻳﺒﹰﺎ ﻣﻨﻬﺎ ﻫﻮ ﺍﻟﺬﻱ ﻭﻗﻊ ﰲ ﻗﻠﻮﺏ ﺍﳌﻨﺎﻓﻘﲔ ﻭﰲ ﻏﺰﻭﺓ ﺃﺣﺪ ﻓﻘﺎﻟﻮﺍ} :ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨﺎ ﻣِـ ﻦ ﺍﻟﹾـﹶﺄ ﻣ ِﺮ
ﺐ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ِﺇﻟﹶﻰ ﻣﻀﺎ ِﺟ ِﻌ ِﻬ ﻢ ﻭِﻟﻴﺒﺘِﻠ ﻲ ﺍﻟﱠﻠ ﻪ
ﺷ ﻲ ٌﺀ ﻣﺎ ﹸﻗِﺘ ﹾﻠﻨﺎ ﻫﺎ ﻫﻨﺎ ﹸﻗ ﹾﻞ ﹶﻟ ﻮ ﹸﻛﻨﺘ ﻢ ﻓِﻲ ﺑﻴﻮِﺗ ﹸﻜ ﻢ ﹶﻟﺒ ﺮ ﺯ ﺍﱠﻟﺬِﻳ ﻦ ﹸﻛِﺘ
ﺼﺪﻭ ِﺭ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٥٤ :ﻓﺈﻥ ﻓﻴﻬـﺎ ﺕ ﺍﻟ
ﺺ ﻣﺎ ﻓِﻲ ﻗﹸﻠﹸﻮِﺑ ﹸﻜ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِﻴ ﻢ ِﺑﺬﹶﺍ ِ ﺤ ﺻﺪﻭ ِﺭ ﹸﻛ ﻢ ﻭِﻟﻴ ﻤ ﻣﺎ ِﻓﻲ
ﻣﻌﲎ " ﻟﻮ ﻛﻨﺎ ﻋﻠﻰ ﺍﳊﻖ ﳌﺎ ﲣﻠﻒ ﺍﻟﻨﺼﺮ ﻋﻨﺎ " ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻠﺤﻖ ﻻ ﺍﻷﺻـﻠﻲ ،ﻭﺍﻟﻘﺼـﺪ ﺃﻥ
ﺍﻟﻔﻌﻞ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺳﻨﺔ ﻭﻣﻨﻬﺎ ﻇﺮﻓﹸﻪ ﺍﻟﺘﺎﺭﳜﻲ ﻟﻮﻗﻮﻋﻪ ،ﻭﺗﺄ ﺧﺮﻩ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩﻩ ﻓـﺎﻟﺜﻤﺮﺓ ﻗـﻮﺓ
ﻛﺎﻣﻨﺔ ﰲ ﺍﻟﺸﺠﺮﺓ ﺣﱴ ﻗﺒﻞ ﻇﻬﻮﺭﻫﺎ ،ﻭﺣﲔ ﺗﺒﺪﻭ ﻻ ﲣﻀﺮ ﻛﺰﻫﺮﺓ ﺗﺎﻣﺔ ،ﻭﺍﻟﺰﺍﺭﻉ ﻳﻔﻬﻢ ﺫﻟﻚ ﻛﻠﻪ ﻭﻻ
ﻳﺘﺮﻙ ﺍﻟﻌﻤﻞ ﳋﻔﺎﺀ ﺍﻟﺜﻤﺮ ﺃﻭ ﻟﻌﺪﻡ ﻧﻀﺠﻪ ﺑﻞ ﻳﺮﻋﺎﻩ ﺩﺍﺋﻤﹰﺎ ﻭﻳﺮﻗﺒﻪ ﻭﻫﻮ ﻣﻮﻗﻦ ﺑﻮﺻﻮﻟﻪ ﺇﱃ ﻣﻄﻠﺒـﻪ ﻳﻮﻣـﺎﹰ،
ﻭﻫﻜﺬﺍ ﺍﻟﻌﺎﻣﻞ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧﻪ ﻟﻴﻘﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻮﻋﻮﺩ ﺍﻹﳍﻴﺔ ﻳﺮﻋﺎﻫﺎ ﻭﻫﻲ ﰲ ﻋﻠـﻢ ﺍﻟﻐﻴـﺐ ﻭﻋـﺪﹰﺍ ﰒ
ﻳﺮﻋﺎﻫﺎ ﻭﻫﻲ ﺗﻨﻤﻮ ﺣﱴ ﺗﺼﻞ ﻟﻜﻤﺎﳍﺎ ﻛﺎﻟﺪﻋﺎﺀ ،ﻓﺈﻥ ﺍﳌﺮﺀ ﻳﺪﻋﻮ ﺭﺑﻪ ﻭﺑﺎﻟﺪﻋﺎﺀ ﻳﻜﻮﻥ ﺍﻹﺟﺎﺑﺔ ﻟﻮﻋـﺪ ﺍﷲ
ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ ﻋ ﻦ ِﻋﺒﺎ ﺩِﺗﻲ ﺳـﻴ ﺪ ﺧﻠﹸﻮ ﹶﻥ
ﺐ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳ
ﺠ
ﺍﻟﺬﻱ ﻻ ﺧﻠﻒ ﻓﻴﻪ } ﻭﻗﹶﺎ ﹶﻝ ﺭﺑ ﹸﻜ ﻢ ﺍ ﺩﻋﻮﻧِﻲ ﹶﺃ ﺳﺘ ِ
ﻉ ِﺇﺫﹶﺍ ﺩﻋـﺎ ِﻥ
ﺐ ﺩ ﻋ ﻮ ﹶﺓ ﺍﻟـﺪﺍ ِ
ﺐ ﹸﺃﺟِﻴ
ﻚ ِﻋﺒﺎﺩِﻱ ﻋﻨﻲ ﹶﻓِﺈﻧﻲ ﹶﻗﺮِﻳ
ﺟ ﻬﻨ ﻢ ﺩﺍ ِﺧﺮِﻳ ﻦ{ ]ﻏﺎﻓﺮ }) [٦٠ :ﻭِﺇﺫﹶﺍ ﺳﹶﺄﹶﻟ
ﺴﺘﺠِﻴﺒﻮﺍ ﻟِﻲ ﻭﹾﻟﻴ ﺆ ِﻣﻨﻮﺍ ﺑِﻲ ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﻳ ﺮ ﺷﺪﻭ ﹶﻥ{ ]ﺍﻟﺒﻘﺮﺓ [١٨٦ :ﰒ ﻳﺮﻋﺎﻩ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻻﺟﺘـﻬﺎﺩ ﻭﻛﺜـﺮﺓ ﹶﻓ ﹾﻠﻴ
٩٧
ﺍﻟﺴﺆﺍﻝ ﻭﲢﺮﻱ ﺃﻭﻗﺎﺕ ﻭﺃﻣﺎﻛﻦ ﺍﻟﻘﺒﻮﻝ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ ﻭﺫﻟﻚ ﺑﻮﻗﻮﻉ ﺍﻟﻮﻋﺪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟـﺬﻱ
ﺭﺟﺎﻩ ﺍﻟﺴﺎﺋﻞ ﻟﺮﺑﻪ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ) :ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ( ﰒ ﻗﺎﻝ) :ﻳﻘﻮﻝ ﺩﻋﻮﺕ
ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﱄ( ﻓﺄﻳﻦ ﺍﻹﺟﺎﺑﺔ ﺇﺫﺍﹰ؟ ،ﺍﳉﻮﺍﺏ ﰲ ﻣﺜﺎﻝ ﺣﺼﻮﻝ ﺍﻟﻮﻟﺪ ﺑﺎﻟﻨﻜﺎﺡ ،ﻓـﺈﻥ ﺍﻟﻮﻟـﺪ ﻳﻜـﻮﻥ
ﺑﺎﻟﻨﻜﺎﺡ ،ﻭﺍﳌﺴﺘﻌﺠﻞ ﻳﻘﻮﻝ :ﺃﻳﻦ ﺍﻟﻮﻟﺪ؟ ﻓﺎﳌﺮﺃﺓ ﻻ ﺗﺮﻋﻰ ﺍﳉﻨﲔ ﻟﻌﺪﻡ ﺭﺅﻳﺘﻪ ﻓﻴﺨﺮﺝ ﺳﻘﻄﹰﺎ ﻗﺪ ﻻ ﺗـﺮﺍﻩ
ﻭﺗﻈﻨﻪ ﺩﻡ ﺣﻴﺾ ﻭﺍﳊﻖ ﺃﻧﻪ ﺍﺳﺘﺠﻴﺐ ﻟﻪ ،ﻟﻜﻦ ﺍﺳﺘﻌﺠﻞ ﻓﺒﺎﻟﺘﺎﱄ ﻛﺎﻥ ﻛﻤﻦ ﱂ ﳚﺐ ﻟﻪ ﺍﺑﺘـﺪﺍﺀ ﻟﻌـﺪﻡ
ﺍﻻﻛﺘﻤﺎﻝ ﻭﻟﻮ ﺑﻘﻲ ﺭﺍﻋﻴﹰﺎ ﻟﻺﺟﺎﺑﺔ ﺍﻷﻭﱃ ﳊﺼﻞ ﺍﳌﻘﺼﻮﺩ ﺑﻜﻤﺎﻝ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ ﺍﶈﺒﻮﺏ ﻟﻺﻧﺴﺎﻥ ،ﻛﻤـﺎ
ﺗﻘﺪﻡ ﻣﺜﺎﻝ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺁﻭﺍﻫﻢ ﺍﳌﺒﻴﺖ ﺇﱃ ﺍﻟﻐﺎﺭ ،ﻓﻠﻮ ﻗﺎﻟﻮﺍ :ﱂ ﻳﺴﺘﺠﺐ ﻷﻭﻟﻨﺎ ﻷﻢ ﱂ ﳜﺮﺟﻮﺍ ﺑﺪﻋﺎﺋـﻪ
ﻭﺇﻥ ﻛﺎﻥ ﺣﺼِﻞ ﺍﻹﺟﺎﺑﺔ -ﻓﻠﻮ ﺗﺮﻛﻮﺍ ﺍﻟﺪﻋﺎﺀ ﳌﺎ ﺧﺮﺟﻮﺍ ،ﻓﻬﻜﺬﺍ ﻳﺴﺘﺠﺎﺏ ﻟﻪ ﻭﺇﻥ ﱂ ﻳﻘﻊ ،ﻓﺈﻥ ﻭﺍﺻﻞ
ﻭﻗﻊ ﻭﺇﻻ ﱂ ﻳﺴﺘﺠﺐ ﻟﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺍﳊﺪﻳﺚ :ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ ﺇﻥ ﺭﻋﻰ ﺩﻋﺎﺀﻩ ﻭﺇﻻ ﻓﺈﻥ ﺍﻹﺟﺎﺑﺔ
ﺍﻷﻭﱃ ﻏﲑ ﻛﺎﻓﻴﺔ ﳊﺼﻮﻝ ﺍﳌﻘﺼﻮﺩ ،ﻭﻛﺬﻟﻚ ﺗﺄﺧﺮ ﺍﻹﺟﺎﺑﺔ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﺑﺴﺒﺐ ﺍﳊﺎﺟﺔ ﻟﻠﺮﻋﺎﻳﺔ ﻭﻟﻜﻦ ﻻ
ﺑ ﺪ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻦ ﺯﻣﻦ ﻣﻼﺋﻢ ﻟﺴﻨﺔ ﺍﷲ ﻓﻴﻪ ﻛﻤﺎ ﻭﻗﻊ ﻣﻊ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺈﻧﻪ ﺭﺃﻯ ﺭﺅﻳﺎ ،ﻭﳊﺼﻮﻝ
ﺍﻟﺮﺅﻳﺎ ﻛﺎﻥ ﻻﺑ ﺪ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻦ ﻣﻘﺪﻣﺎﺕ ﺯﻣﻨﻴﺔ ﻭﻓﻌﻠﻴﺔ ﻃﻮﻳﻠﺔ ﻟﻴﻘﻊ ﺍﻟﺘﺄﻭﻳﻞ ،ﻭﺍﷲ ﻻ ﳚﺮﻱ ﺷﻴﺌﹰﺎ ﰲ ﻫﺬﻩ
ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﻨﻦ ﺇﻻ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﻫﻲ ﺧﻼﻑ ﺍﻟﻌﺎﺩﺓ - ،ﻭﻟـﻮ ﺷـﺌﺖ
ﻟﺒﺴﻄﺖ ﺍﻟﻘﻮﻝ ﻭﻗﻠﺖ :ﺣﱴ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﺗﻘﻊ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﻨﻦ ﻭﻟﻜﻦ ﺷﺮﺡ ﺫﻟـﻚ ﻳﻄـﻮﻝ
ﻭﺍﻟﻜﻞ ﳎﻤﻊ ﺃﻥ ﺍﳊﻴﺎﺓ ﺟﺮﻳﺎﺎ ﻋﻠﻰ ﻏﲑ ﺍﳌﻌﺠﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ،-ﻓﺎﻟﺪﺍﻋﻲ ﻳﺮﻯ ﺃﻥ ﺩﻋﺎﺀﻩ ﺍﻷﻭﻝ ﱂ ﳚـﺐ،
ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﻗﺪ ﺃﺟﻴﺐ ﻓﺒﺘﺮﻙ ﺍﻟﺪﻋﺎﺀ ﻟﺒﺎﻗﻲ ﻣﺎ ﻫﻮ ﳏﺘﺎﺟﻪ ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﻘﻊ ﻣـﺎ ﻳﺮﻳـﺪ ﻟﺘﺨﻠـﻒ
ﺍﻟﺴﺒﺐ ﻭﻫﻮ ﺍﻟﺪﻋﺎﺀ ،ﻭﻫﺬﺍﻥ ﺍﳌﻌﻨﻴﺎﻥ ﳘﺎ ﻋﻠﻰ ﻣﻌﲎ ﻭﺍﺣﺪ ﰲ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﻓﻬﻢ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﻮﻋـﻮﺩ
ﺍﻹﳍﻴﺔ ﻣﻊ ﺍﻷﻓﻌﺎﻝ ،ﻛﻨﺼﺮ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻴﺴﺮ ﺑﻌﺪ ﺍﻟﻌﺴﺮ ﻭﺍﻟﺮﺯﻕ ﺑﻌﺪ ﺍﻟﻔﺎﻗﺔ ﺃﻭ ﻗﻠﺔ ﺫﺍﺕ ﺍﻟﻴﺪ ﻭﻏﲑ ﺫﻟـﻚ
ﻣﻦ ﻭﻋﻮﺩ ﺇﳍﻴﺔ ﻣﺒﺴﻮﻃﺔ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ.
ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﳌﺮﺀ ﺍﻟﻨﺎﻇﺮ ﰲ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ﻫﻮ ﺍﺟﺘﻬﺎﺩﻩ ﰲ ﺍﻟﺪﻋﺎﺀ ﻳﻮﻡ ﺑـﺪﺭ ﺍﺟﺘـﻬﺎﺩﹰﺍ
ﺠ ﺰ ﻟِﻲ ﻣﺎ ﻭ ﻋ ﺪﺗﻨِﻲ ،ﺍﻟﻠ ﻬ ﻢﻒ ِﺑ ﺮﺑ ِﻪ" :ﺍﻟﻠ ﻬ ﻢ ﹶﺃﻧ ِﺠ ﻌ ﹶﻞ ﻳ ﻬِﺘ ﷲ ﺍﹾﻟ ِﻘﺒﹶﻠﺔﹶ ،ﹸﺛ ﻢ ﻣ ﺪ ﻳ ﺪﻳﻪِ ،ﹶﻓ ﺷﺪﻳﺪﹰﺍ ﻓﹶﺎ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﻧِﺒ ﻲ ﺍ ِ
ﻒ
ﺽ" ،ﹶﻓﻤﺎ ﺯﺍ ﹶﻝ ﻳ ﻬﺘِـ ﻚ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻌﺼﺎﺑ ﹶﺔ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟﹾِﺈ ﺳﻠﹶﺎ ِﻡ ﻟﹶﺎ ﺗ ﻌﺒ ﺪ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺕ ﻣﺎ ﻭ ﻋ ﺪﺗﻨِﻲ ،ﺍﻟﻠ ﻬ ﻢ ِﺇ ﹾﻥ ﺗ ﻬِﻠ ﺁ ِ
ﻂ ِﺭﺩﺍ ﺅ ﻩ ﻋ ﻦ ﻣﻨ ِﻜﺒﻴﻪِ ،ﹶﻓﹶﺄﺗﺎ ﻩ ﹶﺃﺑﻮ ﺑﻜﹾ ٍﺮ ﹶﻓﹶﺄ ﺧ ﹶﺬ ِﺭﺩﺍ َﺀﻩ ،ﹶﻓﹶﺄﹾﻟﻘﹶﺎ ﻩ ﻋﻠﹶـﻰ
ﺴﺘ ﹾﻘِﺒ ﹶﻞ ﺍﹾﻟ ِﻘﺒﹶﻠﺔِ ،ﺣﺘﻰ ﺳ ﹶﻘ ﹶ
ِﺑ ﺮﺑﻪِ ،ﻣﺎﺩﺍ ﻳ ﺪﻳ ِﻪ ﻣ
ﻚ ﻣﺎ ﻭﻋـ ﺪﻙ، ﺠ ﺰ ﹶﻟ ﻚ ﺭﺑﻚ ،ﹶﻓِﺈﻧ ﻪ ﺳﻴﻨ ِ ﻣﻨ ِﻜﺒﻴﻪِ ،ﹸﺛ ﻢ ﺍﹾﻟﺘ ﺰ ﻣ ﻪ ِﻣ ﻦ ﻭﺭﺍِﺋﻪِ ،ﻭﻗﹶﺎ ﹶﻝ :ﻳﺎ ﻧِﺒ ﻲ ﺍﷲِ ،ﹶﻛﻔﹶﺎ ﻙ ﻣﻨﺎ ﺷ ﺪﺗ
ﲔ{ﻒ ِﻣ ﻦ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻣـ ﺮ ِﺩِﻓ ﺏ ﹶﻟ ﹸﻜ ﻢ ﹶﺃﻧﻲ ﻣ ِﻤ ﺪ ﹸﻛ ﻢ ِﺑﹶﺄﹾﻟ ٍ
ﺴﺘﻐِﻴﺜﹸﻮ ﹶﻥ ﺭﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳﺘﺠﺎ
ﷲ ﻋ ﺰ ﻭ ﺟ ﱠﻞِ} :ﺇ ﹾﺫ ﺗ ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍ ُ
ﷲ ﺑِﺎﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ" ١٥١ﻭﺃﺑﻮ ﺑﻜﺮ ﱂ ﻳﻌﻠﻢ ﺑﺎﻟﻮﻋﺪ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺪﺍﻋﻲ ﺍﻟﻌﻈـﻴﻢ - ]ﺍﻷﻧﻔﺎﻝ [٩ :ﹶﻓﹶﺄ ﻣ ﺪ ﻩ ﺍ ُ
ﺭﺳﻮﻝ ﺍﷲ ،-ﻓﻬﻞ ﺃﺑﻮ ﺑﻜﺮ ﺫﺍﻛﺮ ﻷﻣﺮ ﻧﺴﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ؟ -ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺒﻌﻴﺪ ﳉـﻮﺍﺯ ﻧﺴـﻴﺎﻥ
- ١٥١ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )) ،(٢٦١ /٧ﻡ( (١٧٦٣) - ٥٨
٩٨
ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ -ﻭﻟﻜﻦ ﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ -ﻣﻊ ﺟﻮﺍﺯ ﻭﺟﻮﺩﻩ ﻛﻮﻧﹰﺎ -ﻭﺇﳕﺎ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﺣﺎﺟـﺔ
ﺍﻟﻮﻋﺪ ﻟﻠﻤﻜﺎﺛﺮﺓ ﻭﺍﳌﺘﺎﺑﻌﺔ ﺣﱴ ﻳﺘﺤﻘﻖ ،ﻭﺭﺳﻮﻝ ﺍﷲ ﺃﻋﻠﻢ ﺬﺍ ﻣﻦ ﺃﰊ ﺑﻜﺮ ،ﻓﺄﺑﻮ ﺑﻜﺮ ﻧﻈﺮ ﺇﱃ ﺍﻟﻮﻋﺪ
ﺑﺈﻃﻼﻕ ﻭﺭﺳﻮﻝ ﺍﷲ ﺭﺃﻯ ﻣﺎ ﳚﺐ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻕ ﳍﺬﺍ ﺍﻟﻮﻋﺪ ،ﻭﻣﺎ ﳛﺘﺎﺟﻪ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺣﱴ ﻳﻘـﻊ،
ﻭﻫﻮ ﻭﻋﺪ ﻋﻈﻴﻢ ﳛﺘﺎﺝ ﺇﱃ ﺍﺟﺘﻬﺎﺩ ﻣﻼﺋﻢ ﻟﻪ ﺣﱴ ﻳﻘﻊ ،ﻣﻊ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻀﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻟﻠﺼـﺪﻳﻖ
ﻭﻫﻲ ﺷﻔﻘﺘﻪ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻗﻴﺎﻣﻪ ﺬﺍ ﺍﻹﺟﺘﻬﺎﺩ ﺍﳌﻼﺋﻢ ﻟﻮﻗﻮﻉ ﺍﻟﻮﻋﺪ ﺑﺎﻟﻨﺼﺮ ،ﻭﻟﻜﻦ ﻫﻴﻬـﺎﺕ
ﺃﻥ ﻳﺘﺮﻙ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﺣﻖ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﺃﻭ ﺃﻥ ﻻ ﻳﺸﺎﺭﻙ ﻓﻴﻪ ﺑﺎﻟﻨﺼﻴﺐ ﺍﻷﻭﻓﺮ ﻭﺫﻟﻚ ﺑﺎﻟـﺪﻋﺎﺀ
ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﰲ ﻃﻠﺐ ﺍﻟﻨﺼﺮ.
ﻫﻜﺬﺍ ﺍﺎﻫﺪﻭﻥ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻌﺒﺎﺩ ﺗﺮﻗﺐ ﻗﻠﻮﻢ ﺍﻟﺒﻮﺍﺩﺭ ﻭﻣﻄﺎﻟﻊ ﺍﻟﻮﻋﻮﺩ ﻓﲑﻋﻮﺎ ﻣﻊ ﻏﻔﻠﺔ ﺍﻟﻨﺎﺱ
ﻋﻨﻬﺎ ﺃﻭ ﺍﺳﺘﻬﺰﺍﺀ ﺍﳌﻨﻜﺮﻳﻦ ﳍﺎ ،ﻛﺎﺳﺘﻬﺰﺍﺀ ﻗﻮﻡ ﻧﻮﺡ ﺑﻪ ﻭﻫﻮ ﻳﺼﻨﻊ ﺍﻟﺴﻔﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻴﺎﺑﺴﺔ ،ﻭﻟﻜـﻦ ﻫـﻢ
ﻼ ﻟﻪ ﻋﻠﻰ ﺃﺑﻴـﻪ ﻳﻔﻬﻤﻮﻥ ﻓﻬﻢ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺰﺍﺋﺪ ﻋﻦ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺪ ﺍﻟﺸﺮﻋﻲ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺗﻔﻀﻴ ﹰ
ﺠﺒـﺎ ﹶﻝ ﺨ ﺮﻧﺎ ﻣـ ﻊ ﺩﺍﻭﻭ ﺩ ﺍﹾﻟ ِ ﺩﺍﻭﻭﺩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ } :ﹶﻓ ﹶﻔ ﻬ ﻤﻨﺎﻫﺎ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﻭ ﹸﻛﻠﺎ ﺁﺗﻴﻨﺎ ﺣ ﹾﻜﻤﺎ ﻭ ِﻋ ﹾﻠﻤﺎ ﻭﺳـ
ﺤ ﻤ ﺪ
ﲔ { ]ﺍﻷﻧﺒﻴﺎﺀ [٧٩ :ﻭﻗﺎﻝ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺁﺗﻴﻨﺎ ﺩﺍﻭﻭ ﺩ ﻭ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ِﻋ ﹾﻠﻤﺎ ﻭﻗﹶﺎﻟﹶﺎ ﺍﹾﻟ ﺤ ﻦ ﻭﺍﻟ ﱠﻄﻴ ﺮ ﻭ ﹸﻛﻨﺎ ﻓﹶﺎ ِﻋِﻠ
ﺴﺒ
ﻳ
ﲔ { ]ﺍﻟﻨﻤﻞ.[١٥ : ﻀﹶﻠﻨﺎ ﻋﻠﹶﻰ ﹶﻛِﺜ ٍﲑ ِﻣ ﻦ ِﻋﺒﺎ ِﺩ ِﻩ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ِﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﻓﹶ
ﻟﻴﺘﺬﻛﺮ ﺍﻟﻌﺎﻣﻠﻮﻥ ﺳﻨﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻐﻴﺐ ﻭﻟﲑﻋﻮﻫﺎ ﻛﻤﺎ ﻳﺮﻋﻮﻥ ﺳﻨﻦ ﺍﻷﺭﺽ ﻓـﺈﻥ ﳍـﻢ ﺷـﺄﻧﹰﺎ ﻣﻌﻬـﺎ،
ﻼ ﻟﻴﻨﺞ ﺍﷲ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﺣﱴ ﺍﺳﺘﺠﻴﺐ ﻟﻪ ،ﻭﺩﻋﺎ ﰲ
ﻭﻟﻴﺘﺬﻛﺮﻭﺍ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺩﻋﺎ ﺭﺑﻪ ﺷﻬﺮﹰﺍ ﻛﺎﻣ ﹰ
ﻣﻜﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﺣﱴ ﲢﻘﻖ ﺃﻭﻝ ﺍﻟﻨﺼﺮ ﺪﺍﻳﺔ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﺟﺎﻫﺪ ﻋﺸﺮ ﺳﻨﲔ ﺣـﱴ
ﻓﺘﺢ ﻣﻜﺔ ،ﻓﻬﺬﻩ ﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﺣﱴ ﲢﻘﻖ ﺍﻟﻮﻋﺪ ،ﻭﻋﻨﺪﻣﺎ ﺩﻋﺎ ﻋﻠﻰ ﻗﻮﻡ ﻣﻀﺖ ﺳـﻨﺔ ﺍﷲ
ﻚ ِﻣ ﻦ ﺍ َﻷ ﻣ ِﺮ ﺷ ﻲ ٌﺀ ﰲ ﻏﲑ ﻣﺎ ﻛﺎﻥ ﻳﺪﻋﻮ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﻟﻮﺟﻮﺩ ﻣﻮﺟﺐ ﺁﺧﺮ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻴﻪ )-ﹶﻟﻴ
ﺲ ﹶﻟ
ﺏ ﻋﹶﻠﻴﻬِ ﻢ ﹶﺃ ﻭ ﻳ ﻌ ﱠﺬﺑ ﻬ ﻢ ﹶﻓِﺈﻧ ﻬ ﻢ ﻇﹶﺎِﻟﻤﻮ ﹶﻥ ]ﺁﻝ ﻋﻤﺮﺍﻥ ١٢٨ :ﻭﻣﻦ ﺗﺄﻣﻞ ﲤﺎﻡ ﺍﻵﻳﺔ ﰲ ﻗﻮﻟﻪ) :ﺃﻭ ﻳﺘﻮﺏ
ﹶﺃ ﻭ ﻳﺘﻮ
ﻋﻠﻴﻬﻢ ﺃﻭ ﻳﻌﺬﹼﻢ ﻓﺈﻧﻬﻢ ﻇﺎﳌﻮﻥ( ﻋﻠﻢ ﺣﻘﹰﺎ ﻣﺎ ﳓﻦ ﺑﺼﺪﺩﻩ ،ﻭﻋﻨﺪﻣﺎ ﺩﻋﺎ ﺭﺑﻪ ﺃﻥ ﻻ ﳚﻌﻞ ﻋـﺬﺍﺏ ﻫـﺬﻩ
ﺍﻷﻣﺔ ﺑﺎﻟﻘﺘﺎﻝ ﺑﻴﻨﻬﺎ ﱂ ﳚﺐ ﺍﷲ ﻟﺪﻋﺎﺋﻪ ﳉﺮﻳﺎﻥ ﺍﻟﻘﺪﺭ ﲞﻼﻑ ﻣﺎ ﻳﺮﻳﺪ ﺭﺳﻮﻝ ﺍﷲ ﻷﻣﺘﻪ ﻭﻣﺎ ﳛﺒﻪ ﳍﺎ.
ﻭﻟﻮﻻ ﺃﻥ ﺍﻷﻣﺮ ﻣﻊ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺃﻣﺮ ﺇﺷﺎﺭﺓ ﻭﺗﻨﺒﻴﻪ ﻟﻜﺎﻥ ﺍﻟﺸﺮﺡ ﻃﻮﻳﻼﹰ ،ﻭﺍﷲ ﻳﻐﻔﺮ ﱄ ﻭﻹﺧﻮﺍﱐ ،ﻭﻫـﻮ
ﺍﳍﺎﺩﻱ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ ،ﻭﻣﺎ ﺿﻴﺎﻉ ﺍﻷﻋﻤﺎﻝ ﺇﻻ ﺑﺎﻻﺳﺘﻌﺠﺎﻝ ) -ﻭﻟﻜﻨﻜﻢ ﺗﺴﺘﻌﺠﻠﻮﻥ(.١٥٢
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
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ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺇﺷﻌﺎﺭ ﺍﻟﻌﺒﺪ ﺑﺄﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳚﻴﺐ ﻛﻞ ﺩﺍﻉ ﻋﻠﻰ ﺍﻹﻃﻼﻕ؛ ﺇﻻ ﺃﻧـﻪ ﻗـﺪ
ﻳﻜﻮﻥ ﺳﻮﺀ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺪﺍﻋﻲ ﻣﺎ ﻻ ﻳﺮﺿﻲ ﺍﷲ ،ﻟﻔﻀﻠﻪ ﺃﻥ ﳚﻌﻠﻪ ﺗﺒﻌﺎ ﻟﺴﻮﺀ ﺫﻟﻚ ﺍﻻﺧﺘﻴﺎﺭ ،ﻓﻴﻜـﻮﻥ ﺇﻣـﺎ
ﻳﺪﻋﻮ ﺑﺈﰒ ﻗﺪ ﺷﺮﻉ ﺍﷲ ﻓﻴﻤﺎ ﺃﻭﺟﺐ ﻋﻠﻰ ﻋﺒﺪﻩ ﺃﻻ ﻳﺄﺗﻴﻪ ،ﻓﻜﻴﻒ ﻳﺼﻠﺢ ﻟﻌﺒﺪ ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﺃﻥ
ﻳﺆﺗﻴﻪ ﻣﺎ ﻫﻮ ﻰ ﻋﻨﻪ؛ ﺃﻭ ﻳﻜﻮﻥ ﻗﺪ ﺃﺩﺍﻩ ﺳﻮﺀ ﺍﺧﺘﻴﺎﺭﻩ ﺇﱃ ﻃﻠﺐ ﺍﻷﺩﱏ ﺑﺪﻟﹰﺎ ﻣﻦ ﺍﻟﺬﻱ ﻫﻮ ﺧﲑ؛ ﻓﻴﻜـﻮﻥ
ﻣﻦ ﻧﻈﺮ ﺍﷲ ﻟﻪ ﺃﻥ ﻳﺴﺮﻉ ﺇﺟﺎﺑﺘﻪ ،ﺃﻭ ﻳﻜﻮﻥ ﻗﺪ ﺩﻋﺎ ﻋﺒﺪ ﻋﻠﻰ ﻋﺒﺪ ،ﻭﻗﺪ ﺩﻋﺎ ﺫﻟﻚ ﺍﳌﺪﻋﻮ ﻋﻠﻴـﻪ ﻋﻠـﻰ
ﺍﻟﺪﺍﻋﻲ ﻋﻠﻴﻪ ،ﻓﺘﺮﺗﻔﻊ ﺍﻟﺪﻋﻮﺗﺎﻥ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﻴﺘﻌﺎﺭﺽ ﺍﻟﺴﺆﺍﻻﻥ ،ﻓﻴﻜﻮﻥ ﻣﻦ ﺟـﻮﺩ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ
ﻭﻓﻀﻠﻪ ﺃﻻ ﻳﺮﺩ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ؛ ﻭﻟﻜﻦ ﻳﺘﺮﻓﻖ ﻤﺎ ﻣﻌﺎ ﺇﱃ ﺃﻣﺪ :ﺇﻣﺎ ﺑـﺄﻥ ﻳﺼـﻠﺢ ﺑﻴﻨـﻬﻤﺎ ﺃﻭ ﻳﺆﺧﺮﳘـﺎ
ﻟﻴﺼﻄﻠﺤﺎ ،ﻓﺘﺮﺩﻳﺪ ﺍﳋﺼﻮﻡ ﻳﻔﻀﻲ ﺇﱃ ﺻﻠﺤﻬﻢ ،ﺃﻭ ﻳﻜﻮﻥ ﺣﲔ ﺩﻋﺎ ﺍﻟﺪﺍﻋﻴﺎﻥ ﺃﺣﺪﳘﺎ ﺃﺭﺣـﻢ ﻭﺃﺭﻓـﻖ
ﺑﺎﻵﺧﺮ ،ﻓﻴﺴﺮﻉ ﺇﺟﺎﺑﺔ ﺍﻷﺭﻓﻖ ﻭﺍﻷﺭﺣﻢ ﻧﻈﺮﺍ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﳍﻤﺎ ﻛﻠﻴﻬﻤﺎ؛ ﺃﻭ ﻳﺪﻋﻮ ﻭﺍﻟﺪ ﻋﻠﻰ ﻭﻟـﺪﻩ ﰲ
ﻏﻴﻈﻪ ﺃﻭ ﺿﺠﺮﻩ ،ﻓﻴﺆﺧﺮ ﺍﷲ ﺇﺟﺎﺑﺘﻪ ﻋﺎﳌﹰﺎ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﺃﻥ ﺳﻴﺸﻜﺮ ﺑﻌﺪ ﻗﻠﻴﻞ ﺗﺮﻙ ﺍﻹﺟﺎﺑﺔ.
ﻓﺈﺫﺍ ﻏﻔﻞ ﺍﻟﺪﺍﻋﻲ ﻋﻦ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﺑﻌﻀﻬﺎ ﻭﺟﺰﺀ ﻣﻨﻬﺎ ،ﻓﻨﺴﺐ ﺗﺄﺧﲑ
ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﻣﺎ ﻳﻨﺎﺳﺐ ﺳﻮﺀ ﺍﺧﺘﻴﺎﺭﻩ ﻭﻻ ﻳﻨﺎﺳﺐ ﺟﻮﺩ ﺍﷲ ﻭﺣﻜﻤﺘﻪ ،ﻓﻄﻔﻖ ﻳﻘـﻮﻝ ﻟﻨﻔﺴـﻪ ﺃﻭ ﻟﻐـﲑﻩ:
ﺩﻋﻮﺕ ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﱄ ،ﻣﺜﺮﺑﺎ ﺑﺬﻟﻚ ﳉﻬﻠﻪ.
ﰒ ﺇﻧﻪ ﻳﻐﺎﺿﺐ ﺑﺘﺮﻙ ﺍﻟﻄﻠﺐ ﻭﻣﺮﺍﺟﻌﺔ ﺍﻟﺴﺆﺍﻝ ﺟﻬﻠﹰﺎ ﻣﻨﻪ ﻭﻗﻠﺔ ﻓﻘﻪ ،ﻓﺤﺬﺭ ﺭﺳـﻮﻝ ﺍﷲ - -ﻣـﻦ
ﺫﻟﻚ ،ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﺗﺘﺎﺑﻌﺖ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ ﻣﻦ ﺇﺟﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺴﺎﺋﻞ ﺍﻟﺴﻴﺊ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺬﻱ ﺃﺧﱪﻧﺎ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ
ﺃﻧﻪ ﻗﺪ ﻳﻜﺮﻩ ﺍﻟﺸﻲﺀ ﻭﻫﻮ ﺧﲑ ﻟﻪ ،ﻭﳛﺐ ﺍﻟﺸﻲﺀ ﻭﻫﻮ ﺷﺮ ﻟﻪ ﺣﱴ ﻳﻨﺘﻬﻲ ﺇﱃ ﺣﲔ ﻣﻮﺗﻪ ،ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ﳝﻨﻌﻪ ﺟﻮﺩﻩ ﻣﻦ ﺃﻥ ﳚﺐ ﺳﻮﺀ ﺍﻻﺧﺘﻴﺎﺭ ،ﻭﻗﺪ ﺃﺧﱪﻧﺎ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﳚﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻋﻲ ﺇﺫﺍ ﺩﻋـﺎﻩ،
ﻓﺤﻴﻨﺌﺬ ﻳﺼﺮﻑ ﺍﻹﺟﺎﺑﺔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻵﺧﺮﺓ،ﻭﳚﻴﺒﻪ ﰲ ﺩﻋﻮﺍﺕ ﻣﻌﺪﻭﺩﺓ ﻷﻭﻗﺎﺕ ﻣﻌﻠﻮﻣﺔ ﺃﺣﻮﺝ ﻣﺎ ﻛﺎﻥ
ﻷﻧﻔﻊ ﻣﺎ ﺗﻜﻮﻥ ﺑﺄﻥ ﻳﻘﺎﻝ ﻟﻪ :ﺩﻋﻮﺕ ﰲ ﻭﻗﺖ ﻛﺬﺍ ﺑﻜﺬﺍ ،ﻓﻤﻨﻊ ﻣﻦ ﺇﺟﺎﺑﺘﻚ ﻛﺬﺍ ﻭﺍﺩﺧﺮ ﻟﻚ ﺇﱃ ﺍﻟﻴﻮﻡ
ﻓﺎﻃﻠﺐ ﻛﺬﺍ ،ﻓﻴﻮﺩ ﻛﻞ ﻣﻦ ﺃﺟﻴﺐ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﺃﺟﻴﺐ؛ ﳌﺎ ﻳﺮﻯ ﻣﻦ ﺭﺑﺢ ﻣﻦ ﺃﺧﺮﺕ
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ﺇﺟﺎﺑﺘﻪ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ :ﻭﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﱵ ﲤﻨﻊ ﺗﺮﺗﻴﺐ ﺃﺛﺮ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻪ :ﺃﻥ ﻳﺴـﺘﻌﺠﻞ ﺍﻟﻌﺒـﺪ
ﻭﻳﺴﺘﺒﻄﻲﺀ ،ﻭﻳﺪﻉ ﺍﻟﺪﻋﺎﺀ ،ﻭﻫﻮ ﲟﱰﻟﺔ ﻣﻦ ﺑﺬﹶﺭ ﺑﺬﺭﺍ ،ﺃﻭ ﻏﺮﺱ ﻏﺮﺳﺎ ،ﻓﺠﻌﻞ ﻳﺘﻌﺎﻫﺪ ﻭﻳﺴـﻘﻴﻪ ،ﻓﻠﻤـﺎ
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ﺍﺳﺘﺒﻄﺄ ﻛﻤﺎﻟﻪ ﻭﺇﺩﺭﺍﻛﻪ ،ﺗﺮﻛﻪ ﻭﺃﳘﻠﻪ.
ﻭﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ :ﺃﻭ ﹰﻻ :ﺃﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺪﻋﺎﺀ ﻭﺁﺩﺍﺑﻪ ﺃﻥ ﻻ ﻳﺴﺘﻌﺠﻞ ﺍﻹِﺟﺎﺑﺔ ،ﻭﺃﻥ ﻳﻠـﺢ
ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ ﺩﻭﻥ ﻳﺄﺱ ﺃﻭ ﻣﻠﻞ ،ﺃﻭ ﺿﺠﺮ ﻧﻔﺴﻲ ،ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺩﺏ ﻣـﻦ
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ﺁﺩﺍﺏ ﺍﻟﺪﻋﺎﺀ ،ﻭﻫﻮ ﺃﻥ ﻳﻼﺯﻡ ﺍﻟﻄﻠﺐ ،ﻭﻻ ﻳﻴﺄﺱ ﻣﻦ ﺍﻻﺟﺎﺑﺔ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻻﻧﻘﻴـﺎﺩ ﻭﺍﻻﺳﺘﺴـﻼﻡ،
ﻭﺇﻇﻬﺎﺭ ﺍﻻﻓﺘﻘﺎﺭ
ﻭﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻹﳊﺎﺡ ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﻊ ﻗﻮﺓ ﺍﻟﺮﺟﺎﺀ ﺳﺒﺐ ﰲ ﺍﻹﺟﺎﺑﺔ ﻭﲢﻘﻴﻖ ﺍﳌﻄﻠﻮﺏ ﻟﻘـﻮﻝ
ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ " :ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ ﻣﺎ ﱂ ﻳﻌﺠﻞ ".
ﻗﺎﻝ ﺍﻟﺪﺍﻭﺩﻱ :ﳜﺸﻰ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ ﻭﻗﺎﻝ :ﺩﻋﻮﺕ ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﱄ ﺃﻥ ﳛﺮﻡ ﺍﻹﺟﺎﺑﺔ ،ﻭﻣﺎ ﻗﺎﻡ ﻣﻘﺎﻣﻬﺎ
ﻣﻦ ﺍﻻﺩﺧﺎﺭ ﻭﺍﻟﺘﻜﻔﲑ .ﺭﺍﺑﻌﹰﺎ :ﺃﻧﻪ ﻻ ﻳﻠﻴﻖ ﺑﺎﳌﺆﻣﻦ ،ﻭﻻ ﻳﺼﺪﻕ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ " :ﺩﻋﻮﺕ ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﱄ
" ﻷﻥ ﺩﻋﻮﺓ ﺍﳌﺆﻣﻦ ﳎﺎﺑﺔ ﰲ ﻋﻤﻮﻡ ﺍﻷﺣﻮﺍﻝ ﺇﻣﺎ ﺃﻥ ﺗﻌﺠﻞ ﻟﻪ ﺍﻹﺟﺎﺑﺔ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﺪﻓﻊ ﻋﻨﻪ ﻣـﻦ ﺍﻟﺴـﻮﺀ
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ﻣﺜﻠﻬﺎ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﺪﺧﺮ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﺧﲑ ﳑﺎ ﺳﺄﻝ.
ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻷﺫﻛﺎﺭ :ﺇ ﱠﻥ ﺍﳌﺬﻫﺐ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺍﶈﺪﺛﻮﻥ ،ﻭﲨـﺎﻫﲑ ﺍﻟﻌﻠﻤـﺎﺀ ﻣـﻦ
ﺐ
ﺠ
ﺍﻟﻄﻮﺍﺋﻒ ﻛﻠﻬﺎ ،ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ :ﺃ ﱠﻥ ﺍﻟﺪﻋﺎﺀ ﻣﺴﺘﺤﺐ؛ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻗﹶﺎ ﹶﻝ ﺭﺑ ﹸﻜ ﻢ ﺍ ﺩﻋﻮﻧِﻲ ﹶﺃ ﺳﺘ ِ
ﹶﻟ ﹸﻜ ﻢ{ ]ﻏﺎﻓﺮ.[٦٠ :
- ١ﻓﻤﻦ ﺁﺩﺍﺑﻪ -ﻭﻫﻮ ﺁﻛﺪﻫﺎ :-ﲡﻨﺐ ﺍﳊﺮﺍﻡ ﻣﺄﻛﻠﹰﺎ ،ﻭﻣﻠﺒﺴﺎ ،ﻭﻣﺸﺮﺑﺎ ،ﻭﻭﺟﻪ ﺫﻟـﻚ :ﺃ ﱠﻥ ﻣﻼﺑﺴـﺔ
ﺍﳌﻌﺼﻴﺔ ﻣﻘﺘﻀﻴﺔ ﻟﻌﺪﻡ ﺍﻹﺟﺎﺑﺔ ،ﺇ ﱠﻻ ﺇﺫﺍ ﺗﻔﻀﻞ ﺍﷲ ﻋﻠﻰ ﻋﺒﺪﻩ ،ﻭﻫﻮ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ.
- ٢ﻭﻣﻨﻬﺎ :ﺍﻹﺧﻼﺹ ﷲ ،ﻭﻫﺬﺍ ﺍﻷﺩﺏ ﻫﻮ ﺃﻋﻈﻢ ﺍﻵﺩﺍﺏ ﰲ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ؛ ﻷ ﱠﻥ ﺍﻹﺧﻼﺹ ﻫﻮ ﺍﻟـﺬﻱ
ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ{ ]ﺍﻷﻋﺮﺍﻑ ،[٢٩ :ﻓﻤﱴ ﺩﻋﺎ ﺭﺑﻪ ﻏﲑ
ﺼ
ﺨِﻠ ِ
ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺩﻭﺍﺋﺮ ﺍﻹﺟﺎﺑﺔ ،ﻭﻗﺎﻝ ﻋ ﺰ ﻭﺟﻞ } :ﻣ
ﳐﻠﺺ ،ﻓﻬﻮ ﺣﻘﻴﻖ ﺑﺄﻥ ﻻ ﻳﺠﺎﺏ ﻟﻪ ،ﺇ ﱠﻻ ﺃﻥ ﻳﺘﻔﻀﻞ ﺍﷲ ﻋﻠﻴﻪ ،ﻓﻬﻮ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ.
- ٣ﻭﻣﻨﻬﺎ :ﺍﻟﻮﺿﻮﺀ.
- ٤ﻭﻣﻨﻬﺎ :ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ؛ ﻭﻭﺟﻪ ﺫﻟﻚ :ﺃﻧﻬﺎ ﺍﳉﻬﺔ ﺍﻟﱵ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻬـﺎ ﺍﻟﻌﺎﺑـﺪﻭﻥ ﷲ ﻋـ ﺰ ﻭﺟـﻞ،
ﻭﺍﻟﻌﺎﺑﺪﺍﺕ ﻟﻪ ،ﻭﺍﳌﺘﻘﺮﺑﺎﺕ ،ﻭﺍﳌﺘﻘﺮﺑﻮﻥ ﺇﻟﻴﻪ.
- ٥ﻭﻣﻨﻬﺎ :ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ.
- ٦ﻭﻣﻨﻬﺎ :ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻧﺒﻴﻪ .--
- ٧ﻭﻣﻨﻬﺎ :ﺑﺴﻂ ﺍﻟﻴﺪﻳﻦ ،ﻭﺭﻓﻌﻬﻤﺎ ﺣﺬﻭ ﺍﳌﻨﻜﺒﲔ.
- ٨ﻭﻣﻨﻬﺎ :ﺍﻟﺘﺄﺩﺏ ،ﻭﺍﳋﺸﻮﻉ ،ﻭﺍﳌﺴﻜﻨﺔ ،ﻭﺍﳋﻀﻮﻉ ،ﻭﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﺣﻖ ﺍﳌﻘﺎﻣﺎﺕ ﺬﻩ ﺍﻷﻭﺻـﺎﻑ؛
ﻷ ﱠﻥ ﺍﳌﺪﻋﻮ ﻫﻮ ﺭﺏ ﺍﻟﻌﺎﱂ ،ﻭﺧﺎﻟﻖ ﺍﳋﻠﻖ ،ﻭﺭﺍﺯﻕ ﺍﻟﻜﻞ ،ﻭﰲ ﺫﻟﻚ ﺗﺴﺒﺐ ﻟﻺﺟﺎﺑﺔ؛ ﻷ ﱠﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺧﺸﻊ
ﻭﺧﻀﻊ ،ﺭﲪﻪ ﺍﷲ ،ﻭﺗﻔﻀﻞ ﻋﻠﻴﻪ ﺑﺎﻹﺟﺎﺑﺔ ﻭﻣﻦ ﺫﻟﻚ :ﻗﻮﻝ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ} :ﺍ ﺩﻋـﻮﺍ ﺭﺑﻜﹸـ ﻢ ﺗﻀـ ﺮﻋﺎ
ﻭ ﺧ ﹾﻔﻴ ﹰﺔ{ ]ﺍﻷﻋﺮﺍﻑ.[٥٥ :
١٠١
- ٩ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﺑﺄﲰﺎﺋﻪ ﺍﻟﻌﻈﺎﻡ ﺍﳊﺴﲎ ،ﻭﺑﺎﻷﺩﻋﻴﺔ ﺍﳌﺄﺛﻮﺭﺓ؛ ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
ﺴﻨﻰ ﻓﹶﺎ ﺩﻋﻮ ﻩ ِﺑﻬﺎ{ ]ﺍﻷﻋﺮﺍﻑ.[١٨٠ :
ﺤ} ﻭِﻟﱠﻠ ِﻪ ﺍﹾﻟﹶﺄ ﺳﻤﺎ ُﺀ ﺍﹾﻟ
- ١٠ﻭﻣﻨﻬﺎ :ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺬﻧﻮﺏ.
- ١١ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺴﺄﻝ ﺑﻌﺰ ٍﻡ ﻭﺭﻏﺒﺔٍ ،ﻭﺟ ﺪ ﻭﺍﺟﺘﻬﺎ ٍﺩ.
- ١٢ﻭﻣﻨﻬﺎ :ﺇﺣﻀﺎﺭ ﺍﻟﻘﻠﺐ ،ﻭﲢﺴﲔ ﺍﻟﺮﺟﺎﺀ.
- ١٣ﻭﻣﻨﻬﺎ :ﺗﻜﺮﻳﺮ ﺍﻟﺪﻋﺎﺀ ،ﻭﺍﻹﳊﺎﺡ ﻓﻴﻪ.
- ١٤ﻭﻣﻨﻬﺎ :ﺃﻥ ﻻ ﻳﺴﺘﻌﺠﻞ ،ﻓﻴﻘﻮﻝ :ﻗﺪ ﺩﻋﻮﺕ ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﱄ ،ﻭﻭﺟﻬﻪ ﻣﺎ ﰲ ﺍﻟﺼـﺤﻴﺤﲔ ﻣـﻦ
ﺏ ﻷﺣﺪﻛﻢ ﻣﺎ ﱂ ﻳﻌﺠﻞ ،ﻳﻘﻮﻝ :ﺩﻋﻮﺕ ﻓﻠـﻢ
ﺴﺘﺠﺎ
ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ؛ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ --ﻗﹶﺎﻝ" :ﻳ
ﻳﺴﺘﺠﺐ ﱄ".
- ١٥ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺘﺮﺻﺪ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺸﺮﻳﻔﺔ.
- ١٦ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﻐﺘﻨﻢ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺮﻳﻔﺔ؛ ﻛﺤﺎﻟﺔ ﺍﻟﺴﺠﻮﺩ ،ﻭﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ.
١٥٦
- ١٧ﻭﻣﻨﻬﺎ :ﺃﻥ ﻳﺪﻋﻮ ﺑﻠﺴﺎﻥ ﺍﻟﺬﻟﱠﺔ ﻭﺍﻻﻓﺘﻘﺎﺭ ،ﻻ ﺑﻠﺴﺎﻥ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻻﻧﻄﻼﻕ.
ـــــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻋﺸﺮ :ﺇﻧﻤﺎ ﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ،ﻗﹶﺎ ﹶﻝ :ﻣ ﺮ ﺍﻟﻨِﺒ ﻲ ﺑِﺎﻣ ﺮﹶﺃ ٍﺓ ِﻋﻨ ﺪ ﹶﻗﺒ ٍﺮ ﻭ ِﻫ ﻲ ﺗﺒﻜِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﺍﺗﻘِﻲ ﺍﻟﻠﱠـ ﻪ
ﻚ ﺭ ِ
ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ
ﻋ ﻦ ﹶﺃﻧ ِ
ﷲ ،-ﹶﻓﹶﺄﺧـ ﹶﺬﻫﺎﺖ :ﻭﻣﺎ ﺗﺒﺎﻟِﻲ ِﺑ ﻤﺼِﻴﺒﺘِﻲ ﹶﻓﹶﻠﻤﺎ ﹶﺫ ﻫﺐ ،ﻗِﻴ ﹶﻞ ﹶﻟﻬﺎِ :ﺇﻧ ﻪ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺻِﺒﺮِﻱ« ﻭﺯﺍﺩ ﻣﺴﻠﻢ ،ﹶﻓﻘﹶﺎﹶﻟ ﻭﺍ
ﷲ ﹶﻟ ﻢ ﹶﺃ ﻋ ِﺮ ﹾﻓﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝِ» :ﺇﻧﻤـﺎ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺠ ﺪ ﻋﻠﹶﻰ ﺑﺎِﺑ ِﻪ ﺑﻮﺍِﺑﲔ ،ﹶﻓﻘﹶﺎﹶﻟ
ﺖ ﺑﺎﺑﻪ ،ﹶﻓﻠﹶ ﻢ ﺗ ِ ِﻣﹾﺜ ﹸﻞ ﺍﹾﻟ ﻤ ﻮﺕِ ،ﹶﻓﹶﺄﺗ
ﺼ ﺪ ﻣ ِﺔ«.١٥٧
ﺻ ﺪ ﻣ ٍﺔ« ،ﹶﺃ ﻭ ﻗﹶﺎ ﹶﻝِ » :ﻋﻨ ﺪ ﹶﺃ ﻭ ِﻝ ﺍﻟ
ﺼﺒ ﺮ ِﻋﻨ ﺪ ﹶﺃ ﻭ ِﻝ
ﺍﻟ
ﻣﻦ ﻓﻮﺕ ﺍﻟﺒﺪﺍﻳﺎﺕ ﱂ ﻳﺪﺭﻙ ﺍﻟﻨﻬﺎﻳﺎﺕ ﺇﻻ ﲟﺸﻘﺔ ﺯﺍﺋﺪﺓ ،ﺫﻟﻚ ﻷﻥ ﺍﻷﻣﻮﺭ ﻻ ﺗـﺆﰐ ﲦﺎﺭﻫـﺎ ﺇﻻ ﰲ ﻣـﺎ
ﻳﻼﺋﻤﻬﺎ ،ﻭﺑﺎﻹﺩﻻﺝ -ﻭﻫﻮ ﺍﳌﺴﲑ ﻣﺒﻜﺮﹰﺍ -ﻳﺒﻠﻎ ﺍﳌﺮﺀ ﻣﺮﺍﺩﻩ ،ﻭﺇﻻ ﻓﺈﻥ ﻧﻔﺴﻪ ﻗـﺪ ﺗﻨﻘﻄـﻊ ﻭﻻ ﻳﺒﻠـﻎ،
ﻭﺍﻟﺒﺪﺍﻳﺎﺕ ﻻ ﻳﻘﻮﻯ ﻋﻠﻴﻬﺎ ﺇﻻ ﻣﻦ ﻟﻪ ﺭﺷﺪ ﻻ ﻳﺘﻴﻪ ﻋﻨﺪ ﺍﻟﻔﺠﺎﺀﺍﺕ ،ﻓﺎﻟﺼﺪﻣﺔ ﺗﻘﺬﻑ ﰲ ﺍﻟـﻨﻔﺲ ﺍﳍﻠـﻊ
ﻭﺍﻻﺿﻄﺮﺍﺏ ،ﻭﺃﻫﻞ ﺍﻟﺮﺳﻮﺥ ﳍﻢ ﺇﻓﺎﻗﺔ ،ﻭﻋﻨﺪﻫﻢ ﺛﺒﺎﺕ ﰲ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻔﺲ ﻓﻼ ﺗﻌﻤﻴﻬﻢ ﺍﻟﻔﺠﺎﺀﺍﺕ ﻋﻤـﺎ
١٠٢
ﳚﺐ ﻋﻠﻴﻬﻢ ﺣﻔﻈﻪ ﻭﻋﻤﻠﻪ ،ﻭﻫﺬﺍ ﺭﺳﻮﻟﻨﺎ ﺍﳊﺒﻴﺐ ﻟﻮ ﺗﺎﻩ ﻋﻘﻠﻪ ﻳﻮﻡ ﺍﳊﻨﲔ ﻭﱂ ﻳﺼﻤﺪ ﺛﺒﺎﺕ ﺍﳉﺒـﺎﻝ
ﺍﻟﺮﻭﺍﺳﻲ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ِﺇ ﺳﺤﺎﻕ ،ﻗﹶﺎ ﹶﻝ :ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﹾﻟﺒﺮﺍﺀِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﹸﻛﻨﺘ ﻢ ﻭﱠﻟﻴﺘ ﻢ ﻳ ﻮ ﻡ ﺣﻨﻴ ٍﻦ ﻳﺎ ﹶﺃﺑـﺎ ﻋﻤـﺎ ﺭ ﹶﺓ؟
ﺴ ﺮ ِﺇﻟﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟﺤـ ﻲ ﻣِـ ﻦ ﷲ ﻣﺎ ﻭﻟﱠﻰ ،ﻭﹶﻟ ِﻜﻨ ﻪ ﺍﻧ ﹶﻄﹶﻠ ﻖ ﹶﺃ ِﺧﻔﱠﺎ ُﺀ ِﻣ ﻦ ﺍﻟﻨﺎﺱِ ،ﻭ ﺣ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﺷ ﻬ ﺪ ﻋﻠﹶﻰ ﻧِﺒ ﻲ ﺍ ِ
ﺸﻔﹸﻮﺍ ،ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ِﺇﻟﹶـﻰ
ﻫﻮﺍ ِﺯﻥﹶ ،ﻭ ﻫ ﻢ ﹶﻗ ﻮ ﻡ ﺭﻣﺎﺓﹲ ،ﹶﻓ ﺮ ﻣ ﻮ ﻫ ﻢ ِﺑ ِﺮ ﺷ ٍﻖ ِﻣ ﻦ ﻧﺒ ٍﻞ ﹶﻛﹶﺄﻧﻬﺎ ِﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺟﺮﺍﺩٍ ،ﻓﹶﺎﻧ ﹶﻜ
ﺼﺮ ،ﻭ ﻫ ﻮ ﻳﻘﹸﻮ ﹸﻝ» :ﹶﺃﻧﺎ ﺍﻟﻨِﺒ ﻲ ﺙ ﻳﻘﹸﻮ ﺩ ِﺑ ِﻪ ﺑ ﻐﹶﻠﺘﻪ ،ﹶﻓﻨ ﺰ ﹶﻝ ﻭ ﺩﻋﺎ ﻭﺍ ﺳﺘﻨ
ﷲ ،ﻭﹶﺃﺑﻮ ﺳ ﹾﻔﻴﺎﻥﹶ ﺑ ﻦ ﺍﹾﻟﺤﺎ ِﺭ ِ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺱ ﻧﺘﻘِﻲ ﺑِـﻪِ، ﷲ ِﺇﺫﹶﺍ ﺍ ﺣ ﻤ ﺮ ﺍﹾﻟﺒﺎ
ﺼ ﺮ ﻙ«،ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﺒﺮﺍ ُﺀ » :ﹸﻛﻨﺎ ﻭﺍ ِ ﻟﹶﺎ ﹶﻛ ِﺬﺏ ،ﹶﺃﻧﺎ ﺍﺑ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻤ ﱠﻄِﻠﺐ ،ﺍﻟﻠ ﻬ ﻢ ﻧ ﺰ ﹾﻝ ﻧ
١٥٨
ﻉ ِﻣﻨﺎ ﹶﻟﱠﻠﺬِﻱ ﻳﺤﺎﺫِﻱ ِﺑﻪِ ،ﻳ ﻌﻨِﻲ ﺍﻟﻨِﺒ ﻲ «
ﺸﺠﺎ
ﻭِﺇ ﱠﻥ ﺍﻟ
ﻭﻗﺪ ﺃﺭﺟﻊ ﻓﻀﻞ ﺍﻟﺜﺎﺑﺖ ﰲ ﻣﻮﻃﻦ ﺍﻟﺼﺪﻣﺔ ﺇﱃ ﻧﺒﻮﺓ ﺻﺎﺩﻗﺔ ﻭﺇﱃ ﻧﺴﺐ ﻋﺮﻳﻖ ﻓﺎﻟﻨﺒﻮﺓ ﺭﺷـﺪ ﻭﻫﺪﺍﻳـﺔ
ﻭﺍﻟﻨﺴﺐ ﺍﻟﻌﺮﻳﻖ ﳝﻨﻊ ﻓﻌﻞ ﺍﻟﻌﺎﺭ ﻣﻦ ﺍﳍﺮﻭﺏ ،ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﳊﻖ ﺍﻟﻜﺎﻣﻞ ﻭﺫﻟﻚ ﰲ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻔﻀﻞ ﰲ ﺇﻧﺎﺀ
ﻣﻦ ﺍﻟﻔﻀﻞ ﻳﻨﺎﺳﺒﻪ ﳌﺎ ﺭﺩﻫﻢ ﺇﻻ ﺍﻟﺒﺤﺮ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ،ﻭﺳﻘﻮﻁ ﺍﻟﻨﺎﺱ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻨﺪ ﺑﺪﺍﻳﺔ ﺍﳌﻠﻤـﺔ
ﻓﻴﺘﻴﻪ ﻋﻘﻠﻪ ﻭﻳﻀﻄﺮﺏ ﻧﻔﺴﻪ ﻭﳛﺎﺭ ﻋﻦ ﻭﺟﻪ ﺍﻟﺼﻮﺍﺏ ﻓﺘﻜﻮﻥ ﺣﻴﻨﺌﺬ ﻟﻠﻌﺪﻭ ﻋﻠﻴﻪ ﺻﻮﻟﺔ ﺍﻻﻧﺘﺼﺎﺭ ﻭﺍﻟﻌﻠﻮ،
ﺨﺼﺎﻟﹰﺎ ﹶﺃ ﺭﺑﻌﺎِ :ﺇﻧ ﻬ ﻢ ﻟﹶـﹶﺄ ﺣﹶﻠ ﻢ
ﻭﻟﺬﻟﻚ ﻣﺪﺡ ﺍﻟﻔﺎﺭﻭﻕ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺮﻭﻡ ﺑﻘﻮﻟﻪ ﺇﻢِ " :ﺇ ﱠﻥ ﻓِﻴ ِﻬ ﻢ ﹶﻟ ِ
ﲔ ﻭﻳﺘِـﻴ ٍﻢ ﺱ ِﻋﻨ ﺪ ِﻓﺘﻨﺔٍ ،ﻭﹶﺃ ﺳ ﺮ ﻋ ﻬ ﻢ ِﺇﻓﹶﺎﹶﻗ ﹰﺔ ﺑ ﻌﺪ ﻣﺼِﻴﺒﺔٍ ،ﻭﹶﺃ ﻭ ﺷ ﹸﻜ ﻬ ﻢ ﹶﻛ ﺮ ﹰﺓ ﺑ ﻌ ﺪ ﹶﻓ ﺮ ٍﺓ ﻭ ﺧﻴـ ﺮ ﻫ ﻢ ِﻟ ِﻤﺴـ ِﻜ ٍ
ﺍﻟﻨﺎ ِ
١٥٩
ﺴﻨ ﹲﺔ ﺟﻤِﻴﹶﻠ ﹲﺔ :ﻭﹶﺃ ﻣﻨ ﻌ ﻬ ﻢ ِﻣ ﻦ ﹸﻇ ﹾﻠ ِﻢ ﺍﹾﻟ ﻤﻠﹸﻮ ِﻙ"
ﺴ ﹲﺔ ﺣ
ﺿﻌِﻴﻒٍ ،ﻭﺧﺎ ِﻣ
ﻭ
ﻭﻣﻦ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻪ ﻣﻊ ﲢﻀﲑ ﻭﺍﺳﺘﻌﺪﺍﺩ ﱂ ﺰﻩ ﺍﳌﺼﺎﺋﺐ ﻭﱂ ﺗﻌﻤﻪ ﺍﻟﻔﺠﺎﺀﺍﺕ ،ﻭﺃﻣﺎ ﺍﻷﻣـﺔ ﺍﻟـﱵ ﻻ
ﺗﺼﺤﻮ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻃﺎﺭﺕ ﺍﻟﻄﻴﻮﺭ ﺑﺄﺭﺯﺍﻗﻬﺎ ﻭﺑﻠﻎ ﻏﲑﻫﺎ ﺑﻌﻴﺪﹰﺍ ﰲ ﺍﻟﺸﻮﻁ ﻓﺈﻥ ﺍﻟﻠﺤﺎﻕ ﻋﺴﲑ ﺇﻥ ﺣﺼـﻞ
ﻭﺫﻟﻚ ﺑﺘﻘﻄﻊ ﺷﺴﻊ ﺍﻟﻨﻌﺎﻝ ﻭﳍﺚ ﺍﻷﻧﻔﺎﺱ ﻭﺩﻓﻊ ﺿﺮﻳﺒﺔ ﺍﻟﻜﺴﻞ ﻭﺍﻟﻌﺠﺰ ،ﻭﻗﺪ ﺩﻟﺖ ﺍﳊﻴﺎﺓ ﺃﻥ ﺍﻟﻌﺪﻭ ﺇﳕﺎ
ﻳﺮﻣﻲ ﺑﻜﻞ ﻗﻮﺗﻪ ﺑﺎﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ ﻟﻴﺤﻘﻖ ﺍﻻﻧﺘﺼﺎﺭ ﺍﻟﺴﺮﻳﻊ ﻭﺍﺳﺘﻐﻼﻝ ﻋﺎﻣﻞ ﺍﻟﻔﺠﺄﺓ ﻓﺈﺫﺍ ﻭﺟﺪ ﻣﻦ ﻳﺼـﱪ
ﻟﻪ ﻭﻳﺘﻠﻘﻰ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ ﺑﺜﺒﺎﺕ ﺍﻧﺘﻜﺲ ﻭﺧﺎﺏ ،ﻭﻫﺬﻩ ﻗﺮﻳﺶ ﺃﺭﺍﺩﺕ ﺗﻠﻚ ﺍﻟﻀﺮﺑﺔ ﺍﻟﻘﺎﺿﻴﺔ ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ
ﻭﻣﻦ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﻘﻴﺎﺩﺓ ﺍﻟﻨﱯ ﻓﻠﻤﺎ ﺛﺒﺖ ﳍﺎ ﺍﻷﺻﺤﺎﺏ ﺑﺜﺒﻴﺖ ﺍﷲ ﳍﻢ ﺍﺭﺗﺪﻭﺍ ﺧـﺎﺋﺒﲔ ﻓﻌـ ﻦ
ﺏ» :ﻧ ﻐﺰﻭ ﻫﻢ ،ﻭ ﹶﻻ ﻳ ﻐﺰﻭﻧﻨﺎ« ،١٦٠ﻭﺫﻟﻚ ﺑـﺄﻥ ﻗـﻮﺓ
ﺻ ﺮﺩٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﻳ ﻮ ﻡ ﺍﹾﻟﹶﺄ ﺣﺰﺍ ِ
ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ
ﺍﻻﻧﻄﻼﻕ ﻗﺪ ﺿﻌﻔﺖ ﰲ ﻗﺮﻳﺶ ﻭﲢﻮﻟﺖ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺇﱃ ﺟﻬﺔ ﺍﻟﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺗﻠﻚ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ
ﰲ ﺍﻟﺘﺪﺍﻭﻝ.
١٠٣
ﻟﻘﺪ ﻧﺎﻣﺖ ﺃﻣﺘﻨﺎ ﻛﺜﲑﺍﹰ ،ﻧﺎﻣﺖ ﺣﱴ ﺍﺎﺭﺕ ﻗﻴﻤﺘﻬﺎ ،ﻭﻧﺎﻣﺖ ﺣﱴ ﺳﺒﻘﻬﺎ ﺍﻟﻐﲑ ﰲ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﻌﺘﺎﺩ ،ﻓﻠﻤـﺎ
ﺃﺻﺒﺤﺖ ﻭﺇﺫﺍ ﻃﻮﺍﺭﻕ ﺍﻟﺸﺮﻕ ﺣﻄﺖ ﰲ ﺑﻴﻮﺎ ،ﻭﺑﻌﺪ ﺳﻨﲔ ﻣﻦ ﺍﻟﻐﺰﻭ ﻭﺛﺒﺎﺕ ﺍﻟﻜﻔﺮ ﰲ ﺍﻟـﺪﻳﺎﺭ ﺻـﺎﺭ
ﺍﻟﺒﻌﺾ ﻳﺘﺤﺪﺙ ﻋﻦ " ﺻﺤﻮﺓ ﺇﺳﻼﻣﻴﺔ " ،ﻭﺁﺧﺮﻭﻥ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ " ﺍﻟﻮﻋﻲ " ،ﻭﻛﻞ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ
ﺍﳋﺪﺭ ﻣﺎ ﺯﺍﻝ ﺳﺎﺭﻳﹰﺎ ﰲ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻨﻌﺎﺱ ﰲ ﺍﻟﻌﻴﻮﻥ ،ﻭﻣﻦ ﲢﺮﻙ ﻓﺈﳕﺎ ﻳﺘﺤﺮﻙ ﺑﺎﺭﺗﻌـﺎﺵ ﺍﻷﱂ ،ﻭﺍﻟﺼـﺎﺭﺥ
ﻓﻴﻬﻢ ﻣﺘﻬﻢ ﺑـ "ﺇﻗﻼﻕ ﺍﻷﻣﻦ" ﻭ"ﻓﺘﺎﻥ ﺍﻟﻮﺣﺪﺓ" ،ﻭﰲ ﺍﻷﻣﺔ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻣﺎ ﻟـﻮ ﺣﻠـﺖ ﰲ ﺍﻟـﺪﻭﺍﺏ
ﻻﻧﺘﺼﺮﺕ ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ،ﻓﻤﺎ ﳉﺮﺡ ﲟﻴﺖ ﺇﻳﻼﻡ.
ﺣﱴ ﻧﻌﺎﺩﻝ ﺍﻟﻐﲑ ﻓﻼ ﻳﻨﻔﻊ ﺍﻵﻥ ﺃﻥ ﳕﺸﻲ ﻣﺸﻴﻬﻢ ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﻧﺴﺎﺭﻉ ﻭﳒﺪ ﻭﻧﺘﻌﺐ ،ﻭﻧﺪﱘ ﺍﻟﺼـﺮﺍﺥ
ﺍﳌﻨﺬﺭ ﺍﳌﻬﺘﺪﻱ ،ﻭﻧﻌﻤﻞ ﺑﻼ ﻛﻠﻞ ﺩﻭﻥ ﺍﻟﺘﻔﺎﺕ ﻷﻫﻞ ﺍﻟﻨﻮﻡ ﺍﻟﺬﻳﻦ ﺣﺴﻨﻮﺍ ﻛﻞ ﻓﺴﺎﺩ ،ﻭﺃﺳﺒﻐﻮﺍ ﺍﻟﺸـﺮﻋﻴﺔ
ﻋﻠﻰ ﻛﻞ ﺿﻼﻟﺔ ،ﻓﺎﻟﺘﻜﺎﻟﻴﻒ ﻋﻈﻴﻤﺔ ﻭﻻ ﻳﻘﻮﻯ ﳍﺎ ﺇﻻ ﺍﻟﻌﻈﻤﺎﺀ.
ﺍﻟﺼﱪ ﻫﻮ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ ،ﻭﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺎﻻﺳﺘﺸﺮﺍﻑ ،ﻭﺫﻟﻚ ﺑﻘﺮﺍﺀﺓ ﺍﻟﺪﻻﺋﻞ ﺍﻷﻭﱃ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻗﺒﻞ
ﺃﻥ ﺗﻴﻨﻊ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻪ ﻣﻌﻠﻤﹰﺎ ﻭﻫﺎﺩﻳﹰﺎ } :ﻭِﺇﻣﺎ ﺗﺨﺎﹶﻓ ﻦ ِﻣ ﻦ ﹶﻗ ﻮ ٍﻡ ِﺧﻴﺎﻧ ﹰﺔ ﻓﹶﺎﻧِﺒ ﹾﺬ ِﺇﹶﻟﻴ ِﻬ ﻢ ﻋﻠﹶﻰ ﺳﻮﺍ ٍﺀ
ﲔ{ ]ﺍﻷﻧﻔﺎﻝ[٥٨ : ﺐ ﺍﹾﻟﺨﺎِﺋِﻨ
ﺤ
ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﻭﻫﺬﺍ ﺍﻟﺼﺪﻳﻖ ﺍﻷﻛﱪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻌﺎﰿ ﺍﻟﺮﺩﺓ ﰲ ﻣﻨﺒﺘﻬﺎ ،ﻭﺍﻟﻔﺎﺭﻭﻕ ﻳﻄﻠﺐ ﻣـﻦ ﺍﻹﻣﻬـﺎﻝ،
ﻒ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺑ ﻌ ﺪﻩ ،ﻭ ﹶﻛ ﹶﻔ ﺮ ﺨِﻠ
ﻭﺍﻟﺼﺪﻳﻖ ﻳﺄﰉ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﹶﻟﻤﺎ ﺗ ﻮﱢﻓ ﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﻭﺍ ﺳﺘ
ﺕﻒ ﺗﻘﹶﺎِﺗ ﹸﻞ ﺍﻟﻨﺎﺱ؟ ﻭﹶﻗ ﺪ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ":- -ﹸﺃﻣِـ ﺮ ﺏ ،ﻗﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ ِﻟﹶﺄﺑِﻲ ﺑ ﹾﻜ ٍﺮ :ﹶﻛﻴ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ِﻣ ﻦ ﺍﻟ ﻌ ﺮ ِ
ﺤﻘﱢـ ِﻪ ﺴﻪِ ،ﺇﻟﱠﺎ ِﺑ ﺼ ﻢ ِﻣﻨﻲ ﻣﺎﹶﻟ ﻪ ﻭﻧ ﹾﻔ
ﺱ ﺣﺘﻰ ﻳﻘﹸﻮﻟﹸﻮﺍ :ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ ،ﹶﻓ ﻤ ﻦ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨﺎ
ﻼ ِﺓ ﻭﺍﻟ ﺰﻛﹶﺎﺓِ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﺣ ﻖ ﺍﳌﹶﺎﻝِ ،ﻭﺍﻟﱠﻠ ِﻪ ﻟﹶـ ﻮ ﺼﹶ ﻕ ﺑﻴ ﻦ ﺍﻟ ﻭ ِﺣﺴﺎﺑ ﻪ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ "،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟﹸﺄﻗﹶﺎِﺗﹶﻠ ﻦ ﻣ ﻦ ﹶﻓ ﺮ
ﻣﻨﻌﻮﻧِﻲ ِﻋﻘﹶﺎﻟﹰﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﺆﺩﻭﻧ ﻪ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻟﻘﹶﺎﺗ ﹾﻠﺘ ﻬ ﻢ ﻋﻠﹶﻰ ﻣﻨ ِﻌﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ» :ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻫ ﻮ ِﺇﻟﱠﺎ
ﳊ ﻖ« ١٦١ﻷﻧﻪ ﻳﺮﻯ ﺃﻥ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻌﻘﻞ -ﻭﻫﻮ ﺖ ﹶﺃﻧ ﻪ ﺍ ﹶ ﺻ ﺪ ﺭ ﹶﺃﺑِﻲ ﺑﻜﹾ ٍﺮ ِﻟ ﹾﻠ ِﻘﺘﺎﻝِ ،ﹶﻓ ﻌ ﺮ ﹾﻓ
ﺡ ﺖ ﺍﻟﱠﻠ ﻪ ﹶﻗ ﺪ ﺷ ﺮ
ﹶﺃ ﹾﻥ ﺭﹶﺃﻳ
ﺣﺒﻞ ﺭﻗﻪ ﻳﻘﺎﺩ ﺑﻪ ﺍﳉﻤﻞ -ﻳﺮﻯ ﺃﻥ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﺸﺮ ﻣﺎ ﻫﻮ ﺃﻛﱪ ﻣﻨﻪ ،ﻓﻘﻄﻊ ﺍﻟﺸﺮ ﻗﺒﻞ ﺍﺳﺘﻔﺤﺎﻟﻪ ﻫﻮ ﻋﲔ
ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﳊﻜﻤﺔ ،ﻓﺈﻧﻪ ﺇﻥ ﺗﺮﻙ ﻗﻮﻱ ﻭﺍﺷﺘﺪ ﺃﻣﺮﻩ ﻭﺻﺎﺭ ﻋﺼﻴﹰﺎ ﻋﻦ ﺍﻹﺯﺍﻟﺔ ،ﻭﻫﺬﺍ ﻣﺎ ﺷﻜﻰ ﻣﻨﻪ ﻋﻠﻲ ﺑﻦ
ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳌﺎ ﻃﺎﻟﺒﻪ ﻣﻦ ﻃﺎﻟﺒﻪ ﺃﻥ ﻳﻘﺘﺺ ﻣﻦ ﻗﺘﻠﺔ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﻭﻗـﺪ
ﺻﺎﺭﻭﺍ ﻛﺜﲑﹰﺍ ﻭﳍﻢ ﺍﳌﻨﻌﺔ ﻭﺍﻟﻘﻮﺓ ،ﻓﺈﻥ ﻣﻌﺎﳉﺘﻬﻢ ﺑﺎﻟﻘﻮﺓ ﺣﻴﻨﺌﺬ ﻣﻔﺴﺪﺓ ﻛﻤﺎ ﻛﺎﻥ ﻣﻌﺎﳉﺔ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺃﻭﻝ
ﺻ ِﻢ ﺑ ِﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﹶﻗﺘﺎ ﺩﺓﹶ ،ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹸﺃﺑ ﻲ ﹶﺃﺗﻰ ﺭﺳـﻮ ﹶﻝ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﺪﻳﻨﺔ ﻣﻔﺴﺪﺓ ،ﻓ ﻌ ﻦ ﻋﺎ ِ
ﺖ
ﻚ ﻋﻨﻪ ،ﻓﹶـِﺈ ﹾﻥ ﹸﻛﻨـ ﻚ ﺗﺮِﻳ ﺪ ﹶﻗﺘ ﹶﻞ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹸﺃﺑ ﻲ ﻓِﻴﻤﺎ ﺑﹶﻠ ﻐ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِِ ،ﺇﻧ ﻪ ﺑﹶﻠ ﻐﻨِﻲ ﹶﺃﻧ
ﺝ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻴﻬﺎ ﺭ ﺟ ﹲﻞ ﹶﺃﺑ ﺮ ِﺑﻮﺍِﻟ ِﺪ ِﻩ ِﻣﻨﻲ، ﺨ ﺰ ﺭ
ﺖ ﺍﹾﻟ ﻚ ﺭﹾﺃ ﺳﻪ ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘ ﺪ ﻋِﻠ ﻤ ِﻓﹶﺎ ِﻋﻠﹰﺎ ،ﹶﻓ ﻤ ﺮﻧِﻲ ِﺑ ِﻪ ﹶﻓﹶﺄﻧﺎ ﹶﺃ ﺣ ِﻤ ﹸﻞ ِﺇﹶﻟﻴ
ﻭِﺇﻧﻲ ﹶﺃ ﺧﺸﻰ ﹶﺃ ﹾﻥ ﺗ ﹾﺄ ﻣ ﺮ ِﺑ ِﻪ ﹶﻏﻴ ِﺮﻱ ﹶﻓﻴ ﹾﻘﺘﹶﻠﻪ ،ﹶﻓﻠﹶﺎ ﺗ ﺪ ﻋﻨِﻲ ﻧ ﹾﻔﺴِﻲ ﹶﺃ ﹾﻥ ﹶﺃﻧ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﻗﹶﺎِﺗ ِﻞ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹸﺃﺑ ﻲ ﻳ ﻤﺸِﻲ ﻓِـﻲ
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ﺤﺒﺘ ﻪ ﻣﺎ
ﺻ
ﺴ ﻦ ﺤِﺱ ﹶﻓﹶﺄ ﹾﻗﺘﹶﻠﻪ ،ﹶﻓﹸﺄ ﹾﻗﺘ ﹶﻞ ﻣ ﺆ ِﻣﻨﺎ ِﺑﻜﹶﺎِﻓﺮٍ ،ﹶﻓﹶﺄ ﺩ ﺧ ﹶﻞ ﺍﻟﻨﺎﺭ؛ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﺑ ﹾﻞ ﻧ ﺮﹸﻓ ﻖ ِﺑ ِﻪ ﻭﻧ
ﺍﻟﻨﺎ ِ
ﺙ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﻮ ﻣ ﻪ ﻫ ﻢ ﺍﻟﱠـﺬِﻳﻦ ﻳﻌﺎِﺗﺒﻮﻧـﻪ ،ﻭﻳ ﹾﺄ ﺧﺬﹸﻭﻧـ ﻪ
ﺤ ﺪ ﹶﺙ ﺍﹾﻟ ﻚ ﺍﹾﻟﻴ ﻮ ِﻡ ِﺇﺫﹶﺍ ﹶﺃ ﺣ ﺪ ﹶ
ﺑ ِﻘ ﻲ ﻣ ﻌﻨﺎ« ﻭ ﺟ ﻌ ﹶﻞ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﻒ
ﻚ ﻋﻨ ﻬ ﻢ ِﻣ ﻦ ﺷ ﹾﺄِﻧ ِﻬ ﻢ » ﹶﻛﻴ ﲔ ﺑﹶﻠ ﻐ ﻪ ﹶﺫِﻟ ﺏ ِﺣ ﺨﻄﱠﺎ ِ ﻭﻳ ﻌﻨﻔﹸﻮﻧ ﻪ ﻭﻳﺘ ﻮ ﻋﺪﻭﻧﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﻟ ﻌ ﻤ ﺮ ﺑِ ﻦ ﺍﹾﻟ
ﺕ ﹶﻟ ﻪ ﺁﻧﻒ ،ﹶﻟ ﻮ ﹶﺃ ﻣ ﺮﺗﻬﺎ ﺍﹾﻟﻴ ﻮ ﻡ ِﺑ ﹶﻘﺘﻠِـ ِﻪ ﹶﻟ ﹶﻘﺘﹶﻠﺘـ ﻪ« ؛
ﺗﺮﻯ ﻳﺎ ﻋ ﻤﺮ؛ ﹶﺃﻣﺎ ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟ ﻮ ﹶﻗﺘ ﹾﻠﺘ ﻪ ﻳ ﻮ ﻡ ﹶﺃ ﻣ ﺮﺗﻨِﻲ ِﺑ ﹶﻘﺘِﻠ ِﻪ ﹶﻟﹶﺄ ﺭ ﻋ ﺪ
ﺖ ﹶﻟﹶﺄ ﻣ ﺮ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻋ ﹶﻈ ﻢ ﺑ ﺮ ﹶﻛ ﹰﺔ ِﻣ ﻦ ﹶﺃ ﻣﺮِﻱ ".١٦٢ ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ :ﹶﻗ ﺪ ﻭﺍﻟﱠﻠ ِﻪ ﻋِﻠ ﻤ
ﻼ ﺇﱃ ﺇﻳﻘﺎﻑ ﺍﳉﻬﺎﺩ ﺣﱴ ﺗﺘﺮﰉ ﺍﻷﻣﺔ -ﺯﻋﻤﻮﺍ -ﻫﻢ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻭﺩﻭﻥ ﺃﻥ ﻳﻌﻮﺍ ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻬ ﹰ
ﺇﳕﺎ ﻳﺘﺮﻛﻮﻥ ﻟﻠﺒﺎﻃﻞ ﺃﻥ ﻳﻘﹼﻮﻱ ﻧﻔﺴﻪ ﻭﻳﺮﻣﻲ ﲜﺮﺍﻧﻪ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻨﻔﻮﺱ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ ،ﻭﻟﻮ ﻋﻠﻢ ﻫـﺆﻻﺀ
ﺍﻟﻘﻮﻡ ﺃﻥ ﻣﺎ ﻳﻘﻮﻟﻮﻧﻪ ﻫﻮ ﻋﲔ ﻣﺎ ﳛﺒﻪ ﺍﻷﻋﺪﺍﺀ ﳌﺎ ﻗﺎﻟﻮﺍ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺍﻟﺸﻨﻴﻌﺔ ،ﻓﻬﺎ ﻫﻲ ﺩﻭﻟﺔ ﻳﻬﻮﺩ ﺍﻟﻴﻮﻡ ﺣﲔ
ﻧﺮﻛﻦ ﲢﺖ ﺩﻋﻮﻯ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻗﺪ ﺻﺎﺭﺕ ﺇﱃ ﺃﻣﺮ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﻣﻦ ﺍﻟﻘﻮﺓ ،ﻭﺇﺯﺍﻟﺘـﻬﺎ ﻳﻜﻠـﻒ
ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺜﻤﻦ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ،ﻭﻟﻜﻦ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ﻛﻢ ﻛﺎﻧﺖ ﲢﺘﺎﺝ ﺣﱴ ﻳﻨﺘﻬﻲ ﺃﻣﺮﻫـﺎ ﻭﻻ
ﻳﻜﻮﻥ ﳍﺎ ﺍﻟﻮﺟﻮﺩ؟؟ ﻭﻟﻮ ﻗﺎﻝ ﺃﻫﻞ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻋﻨﺪﻣﺎ ﻏﺰﺍﻫﻢ ﺍﻟﺮﻭﺱ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻭﺗﺮﻛﻮﺍ ﺍﻟﺒﺎﻃﻞ ﻳﺘﺠـﺬﺭ
ﻓﻬﻞ ﺳﻴﻜﻮﻥ ﺃﻣﺮﻫﺎ ﺃﺑﻌﺪ ﻣﻦ ﺣﺎﻝ ﺍﻟﺸﻴﺸﺎﻥ؟! ﻭﺍﻟﻴﻮﻡ ﺃﻣﺮﻳﻜﺎ ﰲ ﺍﻟﻌﺮﺍﻕ ،ﻭﻣﻦ ﻗﺮﺃ ﺑﻌﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﻘﻮﻯ
ﻻ ﺑﻌﲔ ﺍﳍﻮﻯ ﻭﺍﻟﺪﻧﻴﺎ ﻋﻠﻢ ﺻﺪﻕ ﺍﳌﻘﺎﻝ ﻋﻠﻰ ﺍﳊﺎﻝ ﻭﺍﷲ ﺍﳍﺎﺩﻱ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻤﺎ ﻟﻪ ﻣﻦ ﻫﺎﺩ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﺃﹶﻥ ﺛﻮﺍﺏ ﺍﻟﺼﱪ ِﺇﻧﻤﺎ ﳛﺼﻞ ﻋﻨﺪ ﻣﻔﺎﺟﺄﺓ ﺍﳌﺼﻴﺒﺔ ،ﲞﻼﻑ ﻣﺎ ﺑﻌﺪﻫﺎ ،ﻓـﺈﻥ ﺻـﺎﺣﺒﻬﺎ
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ﻳﺴﻠﻮ ﻛﻤﺎ ﺗﺴﻠﻮ ﺍﻟﺒﻬﺎﺋﻢ.
ﻭﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻟﻠﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻣﻌﺎﹰ ،ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﻭﺑﺎﳉﻮﺍﺯ ﻗﻄﻊ ﺍﳉﻤﻬﻮﺭ،
ﻭﺃﻣﺎ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ " - -ﻟﻌﻦ ﺯﻭﺍﺭﺍﺕ ﺍﻟﻘﺒﻮﺭ " ﻓﻘﺪ ﻛﺎﻥ ﻗﺒـﻞ
ﺍﻟﺘﺮﺧﻴﺺ ﳍﻦ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ .
ﻭﻓﻴﻪ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﺼﱪ ﻋﻨﺪ ﺃﻭﻝ ﻭﻗﻮﻉ ﺍﳌﺼﻴﺒﺔ ،ﳌﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻋﻈﻴﻢ ﺍﳌﺜﻮﺑﺔ ﻭﺍﻷﺟﺮ ﻋﻨﺪ ﺍﷲ
ﺗﻌﺎﱃ ،ﺣﻴﺚ ﻳﺆﺟﺮ ﻋﻠﻰ ﺫﻟﻚ ﺑﻐﲑ ﺣﺴﺎﺏ .ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃِ) :ﺇﻧﻤﺎ ﻳ ﻮﻓﱠﻰ ﺍﻟﺼـﺎِﺑﺮﻭ ﹶﻥ ﹶﺃﺟـ ﺮ ﻫ ﻢ ِﺑ ﻐﻴـ ِﺮ
ﺏ( ﻓﺎﻟﺼﱪ ﻋﻨﺪ ﺃﻭﻝ ﻧﺰﻭﻝ ﺍﻟﺒﻼﺀ ﻫﻮ ﺍﻟﺬﻱ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﺑﻐﲑ ﺣﺴﺎﺏ ﻛﻤﺎ ﻗـﺎﻝ " :- -ﺇﳕـﺎ ِﺣﺴﺎ ٍ
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ﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ ".
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﺮﻓﻖ ﺑﺎﳉﺎﻫﻞ ،ﻭﻣﺴـﺎﳏﺔ ﺍﳌﺼـﺎﺏ
ﻭﻗﺒﻮﻝ ﺍﻋﺘﺬﺍﺭﻩ ،ﻭﻣﻼﺯﻣﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ .ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺘﺨﺬ ﻣﻦ
ﳛﺠﺒﻪ ﻋﻦ ﺣﻮﺍﺋﺞ ﺍﻟﻨﺎﺱ ،ﻭﺃﻥ ﻣﻦ ﺃﻣﺮ ﲟﻌﺮﻭﻑ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﻭﻟﻮ ﱂ ﻳﻌﺮﻑ ﺍﻷﻣﺮ ﻭﻓﻴﻪ ﺃﻥ ﺍﳉـﺰﻉ
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ﻣﻦ ﺍﳌﻨﻬﺎﺕ ،ﻷﻣﺮﻩ ﳍﺎ ﺑﺎﻟﺘﻘﻮﻯ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻟﺼﱪ .ﻭﻓﻴﻪ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﺣﺘﻤﺎﻝ ﺍﻷﺫﻯ ﻋﻨﺪ ﺑﺬﻝ ﺍﻟﻨﺼـﻴﺤﺔ،
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ﻭﻧﺸﺮ ﺍﳌﻮﻋﻈﺔ ،ﻭﺃﻥ ﺍﳌﻮﺍﺟﻬﺔ ﺑﺎﳋﻄﺎﺏ ،ﺇﺫﺍ ﱂ ﺗﺼﺎﺩﻑ ﺍﳌﻨﻮﻱ ،ﻻ ﺃﺛﺮ ﳍﺎ.
ﻭﺍﺳﺘﺪﻝ ﺑﻪ ﻫﻨﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺰﺍﺋﺮ ﺭﺟﻠﹰﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﻛﻤﺎ ﻣﺮ ،ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌـﺰﻭﺭ
ﻣﺴﻠﻤﺎ ﺃﻭ ﻛﺎﻓﺮﺍ ،ﻟﻌﺪﻡ ﺍﻻﺳﺘﻔﺼﺎﻝ ﰲ ﺫﻟﻚ.
ﻱ :ﻻ ﲡﻮﺯ ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻜﺎﻓﺮ،
ﻱ :ﻭﺑﺎﳉﻮﺍﺯ ﻗﻄﻊ ﺍﳉﻤﻬﻮﺭ ،ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳊﺎﻭﻱ ،ﺃﻱ ﺍﳌﺎ ﻭ ﺭ ِﺩ ﻗﺎﻝ ﺍﻟﻨﻮﻭ
ﻭﻫﻮ ﻏﻠﻂ ،ﻭﺣﺠﺔ ﺍﳌﺎﻭﺭﺩﻱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻟﹶﺎ ﺗ ﹸﻘ ﻢ ﻋﻠﹶﻰ ﹶﻗﺒ ِﺮ ِﻩ{ ﻗﺎﻝ ﰲ "ﺍﻟﻔﺘﺢ" :ﻭﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺬﻟﻚ
ﻱ ﻣﻦ ﻋﺪﻡ ﺟﻮﺍﺯ ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻜﺎﻓﺮ ،ﳌﺎ ﰲ ﺯﻳﺎﺭﺗﻪ ﻣﻦ ﺗﻮﻫﲔ ﻧﻈ ﺮ ﻻ ﳜﻔﻰ .ﻗﻠﺖ :ﺍﻟﻈﺎﻫﺮ ﻣﺎ ﻗﺎﻟﻪ ﺍﳌﺎ ﻭ ﺭ ِﺩ
ﻋﻘﻴﺪﺓ ﻋﻮﺍ ﻡ ﺍﳌﺴﻠﻤﲔ ،ﻭﺗﻌﻈﻴﻢ ﳏﺎ ﹼﻝ ﺍﻟﻜﻔﺎﺭ ،ﻭﺗﻘﻮﻳﺘﻬﻢ ﻋﻠﻰ ﺿﻼﳍﻢ ،ﻭﻷﻥ ﳏﻞ ﻗﱪ ﺍﻟﻜﺎﻓﺮ ﺣﻔﺮﺓ ﻣـﻦ
ﺣﻔﺮ ﺍﻟﻨﺎﺭ ،ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ،ﻓﻜﻴﻒ ﻳﺆﻣﺮ ﺑﺰﻳﺎﺭﺓ ﺣﻔﺮ ﺍﻟﻨﺎﺭ؟ .ﻭﻗﺪ ﺃﻣﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ
ﻱ
ﺑﻌﺪﻡ ﺩﺧﻮﻝ ﳏﺎ ﹼﻝ ﺍﻟﻌﺬﺍﺏ ،ﻭﻗﱪ ﺍﻟﻜﺎﻓﺮ ﻣﻦ ﳏﺎ ﹼﻝ ﺍﻟﻌﺬﺍﺏ ﻛﺘﺎﺑﺎ ﻭﺳﻨﺔ ﻭﺍﲨﺎﻋﺎ .ﻓﻤﺎ ﻗﺎﻟـﻪ ﺍﳌـﺎﻭﺭﺩ
ﻣﺘﻌﲔ ،ﻭﺍﺳﺘﺪﻻﻟﻪ ﻭﺍﺿﺢ ﰲ ﳏﻠﻪ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﻴﺐ :ﻻ ﺑﺄﺱ ﺑﺰﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻭﺍﳉﻠﻮﺱ ﺇﻟﻴﻬﺎ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﳌﺮﻭﺭ ﺎ ،ﻭﻗﺪ ﻓﻌﻞ ﺫﻟـﻚ
ﺭﺳﻮﻝ ﺍﷲ ،--ﻭﺳﺌﻞ ﻣﺎﻟﻚ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻓﻘﺎﻝ" :ﻛﺎﻥ ﻰ ﻋﻨﻪ ،ﰒ ﺃﺫﻥ ﻓﻴﻪ ،ﻓﻠﻮ ﻓﻌﻞ ﺫﻟـﻚ
ﺇﻧﺴﺎﻥ ،ﻭﱂ ﻳﻘﻞ ﺇﻻ ﺧﲑﺍ" ﱂ ﺃﺭ ﺑﺬﻟﻚ ﺑﺄﺳﺎ.
ﻭﰲ "ﺍﻟﺘﻮﺿﻴﺢ" ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺯﻳﺎﺭﺓ ﻗﱪ ﻧﺒﻴﻨﺎ ،--ﻭﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ،ﻋ ﻦ
ﻚ ﻳـﺎﺴﻠﹶﺎ ﻡ ﻋﹶﻠﻴـ
ﺠ ﺪ ،ﹸﺛ ﻢ ﹶﺃﺗﻰ ﺍﹾﻟ ﹶﻘﺒ ﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ " :ﺍﻟ
ﺴِ
ﻧﺎِﻓ ٍﻊ ﹶﺃ ﱠﻥ ﺍﺑ ﻦ ﻋ ﻤ ﺮ ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﻗ ِﺪ ﻡ ِﻣ ﻦ ﺳ ﹶﻔ ٍﺮ ﺩ ﺧ ﹶﻞ ﺍﹾﻟ ﻤ
ﻚ ﻳﺎ ﹶﺃﺑﺘﺎ ﻩ " .١٦٦ﻭﻣﻌﲎ ﺍﻟﻨﻬﻲ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺇﳕـﺎ
ﺴﻠﹶﺎ ﻡ ﻋﹶﻠﻴ
ﻚ ﻳﺎ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ،ﺍﻟ
ﺴﻠﹶﺎ ﻡ ﻋﹶﻠﻴ
ﷲ ،ﺍﻟ
ﺭﺳﻮ ﹶﻝ ﺍ ِ
١٦٧
ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻹِﺳﻼﻡ .
ـــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ :ﺇﻥﹼ ﺣﻘﹰﺎ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻻ ﻳﺮﻓﻊ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻﹼ ﻭﺿﻌﻪ
ﺴﺒﻖ ،ﹶﻓﺠﺎ َﺀ ﹶﺃ ﻋﺮﺍﺑِـ ﻲ ﻋﻠﹶـﻰ
ﺖ ﹶﻻ ﺗ
ﻀﺒﺎﺀَ ،ﻭﻛﹶﺎﻧ
ﺴﻤﻰ :ﺍﻟ ﻌ ﺖ ﻧﺎﹶﻗ ﹲﺔ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺗ ﻋ ﻦ ﹶﺃﻧﺲٍ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎﻧ
ﻀﺒﺎﺀُ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ» :ﺇ ﱠﻥ ﺣﻘﺎ
ﺖ ﺍﻟ ﻌ
ﺴِﻠ ِﻤﲔ ،ﻭﻗﹶﺎﻟﹸﻮﺍ :ﺳِﺒ ﹶﻘ ِ
ﻚ ﻋﻠﹶﻰ ﺍ ﹸﳌ ﺴﺒ ﹶﻘﻬﺎ ،ﻓﹶﺎ ﺷﺘ ﺪ ﹶﺫِﻟ ﹶﻗﻌﻮ ٍﺩ ﹶﻟ ﻪ ﹶﻓ
ﺿ ﻌ ﻪ«.١٦٨ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﹶﻻ ﻳ ﺮﹶﻓ ﻊ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ِﺇﻟﱠﺎ ﻭ
ﺇﻥ ﺍﻟﻜﻤﺎﻻﺕ ﰲ ﺍﳋﻠﻖ ﻣﺆﺫﻧﺔ ﺑﺎﻟﻨﻬﺎﻳﺎﺕ ،ﻓﺤﲔ ﺗﺄﺧﺬ ﺍﻷﺭﺽ ﺯﺧﺮﻓﻬﺎ ﻭﻳﺒﻠﻎ ﰲ ﺍﻟﻨﺎﺱ ﺍﻟـﻮﻫﻢ ﺃـﻢ
ﻂ ﺑِـ ِﻪ
ﺴﻤﺎ ِﺀ ﻓﹶـﺎ ﺧﺘﹶﻠ ﹶ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﹶﻛﻤﺎ ٍﺀ ﹶﺃﻧ ﺰﹾﻟﻨﺎ ﻩ ِﻣ ﻦ ﺍﻟ
ﺃﺳﻴﺎﺩﻫﺎ ﺍﳌﺘﺤﻜﻤﻮﻥ ﻓﻴﻬﺎ ﺗﻜﻮﻥ ﺎﻳﺘﻬﺎ }ِﺇﻧﻤﺎ ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ
١٠٦
ﺖ ﻭ ﹶﻇ ﻦ ﹶﺃ ﻫﹸﻠﻬـﺎ ﹶﺃﻧﻬـ ﻢﺽ ﺯ ﺧ ﺮﹶﻓﻬﺎ ﻭﺍ ﺯﻳﻨ ﺕ ﺍﹾﻟﹶﺄ ﺭ ﺱ ﻭﺍﹾﻟﹶﺄﻧﻌﺎ ﻡ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﺃ ﺧ ﹶﺬ ِ
ﺽ ِﻣﻤﺎ ﻳ ﹾﺄ ﹸﻛ ﹸﻞ ﺍﻟﻨﺎ ﺕ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻧﺒﺎ
ﺕ
ﺼ ﹸﻞ ﺍﻟﹾﺂﻳـﺎ ِ
ﻚ ﻧ ﹶﻔ ﺲ ﹶﻛ ﹶﺬِﻟ
ﺠ ﻌ ﹾﻠﻨﺎﻫﺎ ﺣﺼِﻴﺪﺍ ﹶﻛﹶﺄ ﹾﻥ ﹶﻟ ﻢ ﺗ ﻐ ﻦ ﺑِﺎﹾﻟﹶﺄ ﻣ ِ
ﻗﹶﺎ ِﺩﺭﻭﻥﹶ ﻋﹶﻠﻴﻬﺎ ﹶﺃﺗﺎﻫﺎ ﹶﺃ ﻣ ﺮﻧﺎ ﹶﻟﻴﻠﹰﺎ ﹶﺃ ﻭ ﻧﻬﺎﺭﺍ ﹶﻓ
ِﻟ ﹶﻘ ﻮ ٍﻡ ﻳﺘ ﹶﻔ ﱠﻜﺮﻭ ﹶﻥ{ ]ﻳﻮﻧﺲ [٢٤ :ﻭﻫﺎ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﻛﻤﻞ ﻟﻪ ﺍﻟﻨﺼﺮ ﻭﰎ ﻟﻪ ﺍﻟﻔﺘﺢ ﻓﻘﺎﻝ ﺍﷲ ﻟـﻪ:
ﻚ
ﺤ ﻤ ِﺪ ﺭﺑـ
ﺴﺒ ﺢ ِﺑ
ﺱ ﻳ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺩِﻳ ِﻦ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻓﻮﺍﺟﺎ ) (٢ﹶﻓ
ﺖ ﺍﻟﻨﺎ
ﺼ ﺮ ﺍﻟﱠﻠ ِﻪ ﻭﺍﹾﻟ ﹶﻔﺘ ﺢ ) (١ﻭ ﺭﹶﺃﻳ
}ِﺇﺫﹶﺍ ﺟﺎ َﺀ ﻧ
ﻭﺍ ﺳﺘ ﻐ ِﻔ ﺮ ﻩ ِﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺗﻮﺍﺑﺎ)] { (٣ﺍﻟﻨﺼﺮ [٣ - ١ :ﻓﻜﺎﻥ ﰲ ﺫﻟﻚ ﻧﻌﻴﻪ ،ﻭﻫﻜﺬﺍ ﻟﻴﺲ ﺑﻌﺪ ﺍﻟﻘﻤـﻢ ﺇﻻ
ﺍﻷﻓﻮﻝ ،ﻭﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺧﲑ ﻭﺭﲪﺔ ﻷﻫﻞ ﺍﻟﺪﻳﻦ ،ﻓﺈﻥ ﻛﺎﻥ ﻢ ﺍﻟﺒﻼﺀ ﻭﺍﺷﺘﺪ ﻋﻠﻴﻬﻢ ﻓﻼ ﻳﻜﻮﻥ ﺑﻌـﺪﻩ ﺇﻻ
ﻼ ﺷﺎﻛﻴﹰﺎ ﺑﺜـﻪ ﺍﻟﻔﺮﺝ ،ﻓﺈﻥ ﺍﻟﻜﺮﱘ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﺍﺷﺘﺪ ﺑﻪ ﺍﻟﺸﻮﻕ ﺇﱃ ﺣﺒﻴﺒﻪ ﻳﻮﺳﻒ ﻭﺑﻜﺎﻩ ﻃﻮﻳ ﹰ
ﻭﺣﺰﻧﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻷﻣﺮ ﻛﻤﺎﻟﻪ ﻓﺎﺑﻴﻀﺖ ﻋﻴﻨﻪ ﺍﻟﻄﺎﻫﺮﺓ ﻣﻦ ﺍﻟﺒﻜﺎﺀ ﺍﳊﺰﻳﻦ ﻛﺎﻥ ﺑﻌﺪ ﺫﻟـﻚ
ﺡ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ
ﺱ ِﻣ ﻦ ﺭ ﻭ ِ
ﺍﻟﻔﺮﺝ ،ﻭﻗﺎﻝ} :ﺇِﻧﻲ ﹶﺃ ﻋﹶﻠ ﻢ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻟﹶﺎ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ{ ]ﻳﻮﺳﻒِ} [٩٦ :ﺇﻧ ﻪ ﻟﹶﺎ ﻳﻴﹶﺄ
ﺍﹾﻟﻜﹶﺎِﻓﺮﻭ ﹶﻥ { ]ﻳﻮﺳﻒ ،[٨٧ :ﻭﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺧﻠﹼﻒ ﺍﷲ ﺗﻮﺑﺘﻬﻢ ﻓﻠﻤﺎ ﺿـﺎﻗﺖ ﻋﻠـﻴﻬﻢ ﺍﻟـﺪﻧﻴﺎ
ﻭﺿﺎﻗﺖ ﻋﻠﻴﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺟﺎﺀﻢ ﺍﻟﺘﻮﺑﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﻢ ﻧﻌﻴﻢ ﻣﻊ ﺍﻹﳝﺎﻥ ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﳝﻨﻌﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻮ ﺍﻟﺬﻱ
ﻳﺘﻢ ﻋﻨﻪ ﺍﻟﻘﺼﻢ ،ﻛﻤﺎ ﺩﺧﻞ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﻣﻜﺔ ﻋﻠﻰ ﻧﺎﻗﺘﻪ ﻣﻄﺄﻃﺊ ﺍﻟﺮﺃﺱ ،ﺇﺫ ﺍﳌﻨﺎﺟﻞ ﺗﺼﻴﺐ ﺍﻟﻌﻮﺍﱄ،
ﻛﻤﺎ ﺍﻟﺴﻴﻞ ﺣﺮﺏ ﻟﻠﻤﻜﺎﻥ ﺍﻟﻌﺎﱄ ،ﻓﻼ ﻋﻠﻮ ﻣﻊ ﺍﻹﳝﺎﻥ ،ﻷﻥ ﺍﻟﺒﺬﺍﺫﺓ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻭﺃﻣﺎ ﻷﻋﺪﺍﺀ ﺍﷲ ﻓﺘﻠـﻚ
ﺳﻨﺔ ﻗﺎﺻﻤﺔ ،ﺧﺎﺻﺔ ﺣﲔ ﲡﺘﻤﻊ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻣﻊ ﺃﻣﺮﻳﻦ ﳘﺎ ﻣﻦ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﺃﻋﺪﺍﺋﻪ ،ﺳـﻨﺔ ﺍﳌﻜـﺮ
ﻭﺳﻨﺔ ﺍﻟﺒﻐﺘﺔ ،ﻓﻠﺤﻮﺍﺩﺙ ﺍﻟﺰﻣﺎﻥ ﻣﻜﺮ ﰲ ﺇﳍﺎﺀ ﺍﻟﻐﺎﻓﻠﲔ ﻋﻦ ﺍﻟﻌﻮﺍﻗﺐ ،ﺇﺫ ﻻ ﺗﻔﻜﺮ ﻋﻨـﺪﻫﻢ ﻭﻻ ﺍﻋﺘﺒـﺎﺭ،
ﻭﺍﻟﻌﺠﺐ ﺃﻥ ﻛﻞ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ﺯﻋﻤﻮﺍ ﺃﻢ ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ،ﻭﺃﻥ ﳍﻢ ﺧﺼﻮﺻﻴﺔ ﺍﻻﺳﺘﺜﻨﺎﺀ
ﻣﻦ ﺍﻟﻌﻮﺍﻗﺐ ،ﻟﻜﻦ ﻫﻴﻬﺎﺕ ،ﻭﻫﺎﻫﻢ ﺍﻟﻴﻮﻡ ﻗﺎﻟﻮﺍ" :ﺑﻨﻬﺎﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ" ﺑﺘﺤﺮﻳﺾ ﺍﻟﻐﺮﻭﺭ ﻭﺇﻏﻮﺍﺀ ﺍﻻﺳـﺘﻌﻼﺀ،
ﻭﻣﻜﺮ ﺍﷲ ﻢ ﳏﻴﻂ ،ﻭﺑﺎﻟﺒﻐﺘﺔ ﺣﱴ ﻳﺘﻢ ﺍﻷﱂ ،ﻓﺈﻥ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﺑﻼ ﺗﺪﺭﺝ ﻣـﺆﱂ ﻋﻠـﻰ
ﺍﻟﻨﻔﺲ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻧﻌﻴﻢ ﻛﺎﻣﻞ ﺇﱃ ﺟﺤﻴﻢ ﻭﻋﺬﺍﺏ ،ﻓﺎﻟﻠﻬﻢ ﺭﲪﺘﻚ.
ﺇﻥ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻫﻲ ﻣﻘﺘﻀﻰ ﺻﻔﺔ ﺭﺑﻨﺎ -ﺍﳌﺘﻜﱪ ،-ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺄﰉ ﺃﻥ ﻳﻨﺎﺯﻉ ﻓﻴﻬﺎ ،ﻭﻫﻲ ﻗﺮﻳﻨﺔ ﺍﻟﻌـﺰﺓ،
ﻓﺎﻟﺮﺏ ﻳﺬﻳﻖ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺒﻼﺀ ﻣﻦ ﺍﻟﺘﺠﻮﻉ ﻭﺍﳋﻮﻑ ﻟﻴﻌﻠﻤﻮﺍ ﺃﻧﻪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺘﻜﱪ.
ﻼ ﻭﻟﺒﻜﻮﺍ ﻛـﺜﲑﹰﺍ -ﺣـﺎﻝ
ﻭﻟﻠﻤﺆﻣﻦ ﻣﻊ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻟﻮ ﻋﻠﻤﻬﺎ ﺍﳋﻠﻖ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ -ﻟﻀﺤﻜﻮﺍ ﻗﻠﻴ ﹰ
ﻭﻋﻤﻞ ،ﺫﻟﻚ ﺑﺄﻥ ﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﻣﻞ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻐﺮﻩ ﺮﺝ ﺍﻟﻜﻔﺎﺭ ﻭﻻ ﻋﻠﻮﻫﻢ ﻭﻻ ﺍﺳـﺘﻄﺎﻟﺘﻬﻢ ﻭﻻ
ﻏﻠﺒﺘﻬﻢ ،ﻭﺣﲔ ﻳﺘﺴﺎﻗﻂ ﺍﻟﻀﻌﻔﺎﺀ ﻛﺎﻟﻔﺮﺍﺵ ﰲ ﻧﺎﺭ ﻓﺘﻨﺘﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ،ﻭﻳﺴﲑﻭﻥ ﰲ ﺭﻛﺎﻢ ﻇﺎﻧﲔ ﺃﻥ ﺍﻷﻣﺮ
ﻗﺪ ﺍﻧﺘﻬﻰ ،ﻭﺃﻥ ﺍﻷﻣﺔ ﺯﺍﻟﺖ ﻭﱂ ﻳﻌﺪ ﻓﻴﻬﺎ ﻗﻮﺓ ﺍﺎﺔ ﻭﺍﻻﻋﺘﺮﺍﺽ ﻳﻘﻮﻡ ﺍﻟﻮﺍﺛﻖ ﺑﺮﺑﻪ ﻭﺍﻟﻌـﺎﱂ ﺑﺴـﻨﺘﻪ ﰲ
ﺍﻟﺘﺪﺍﻭﻝ ﺇﱃ ﺍﻟﺼﺪﺍﻡ ﻭﺍﳌﺪﺍﻓﻌﺔ ﻟﻌﻠﻤﻪ ﺃﻥ ﻋﻠﻮﻫﻢ ﺇﱃ ﺯﻭﺍﻝ ،ﻭﺃﻥ ﻟﻜﻞ ﺷﻲﺀ ﺇﺫﺍ ﻣﺎ ﹼﰎ ﻧﻘﺼﺎﻥ ،ﺳﻨﺔ ﲡـﺮﻱ
ﰲ ﺍﻷﻣﻢ ﻭﺍﻷﺷﺨﺎﺹ ﻭﺍﳉﻤﺎﻋﺎﺕ ،ﻓﺈﻥ ﺍﺟﺘﻤﻊ ﻣﻊ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭِﺇ ﹾﻥ ِﻣ ﻦ ﹶﻗ ﺮﻳ ٍﺔ ِﺇﻟﱠـﺎ ﻧﺤـ ﻦ
١٠٧
ﺏ ﻣﺴـﻄﹸﻮﺭﺍ{ ]ﺍﻹﺳـﺮﺍﺀ:
ﻚ ﻓِﻲ ﺍﹾﻟ ِﻜﺘـﺎ ِ
ﻣ ﻬِﻠﻜﹸﻮﻫﺎ ﹶﻗﺒ ﹶﻞ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﺃ ﻭ ﻣ ﻌ ﱢﺬﺑﻮﻫﺎ ﻋﺬﹶﺍﺑﺎ ﺷﺪِﻳﺪﺍ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ
١٦٩[٥٨ﺍﺯﺩﺍﺩﺕ ﺑﺼﲑﺗﻪ ﺃﻥ ﻣﻜﺮ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﻤﻞ ﻋﻤﻠﻪ.
ﻭﳑﺎ ﻳﺮﻋﺎﻩ ﺍﳌﺆﻣﻦ ﻣﻊ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺃﻥ ﻻ ﻳﺄﻣﻦ ﺍﻟﻌﺜﺎﺭ ﻣﻬﻤﺎ ﺑﻠﻎ ﻋﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ ﻭﻗﻮﺗﻪ ﺇﺫ ﺍﻟﻌﺜﺎﺭ ﻣﺘﺤﻘﻖ ﻭﻻ
ﺷﻚ ﻓﻼ ﺭﻫﺎﻥ ﻋﻠﻰ ﺷﺨﺺ ﻻ ﻳﻜﺒﻮ ﻭﻋﻠﻢ ﻻ ﳜﻄﺊ ﻭﺣﻜﻤﺔ ﻻ ﺗﻄﻴﺶ ﻷﻥ ﻛﻞ ﺫﻟﻚ ﻛﺎﺋﻦ ﻭﻻ ﺷﻚ.
ﻭﺇﻥ ﻣﻦ ﺣﺎﻝ ﺍﳌﺆﻣﻦ ﻣﻊ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺃﻥ ﻻ ﳛﺴﺪ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﻏﻨﺎﻫﻢ ﻭﻋﻠﻮﻫﻢ ،ﻓﺈﻥ ﻫﺬﺍ ﻓﻌﻞ ﺍﳉﻬﻠـﺔ
ﺤﻴـﺎ ﹶﺓ
ﺝ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ﻓِﻲ ﺯِﻳﻨِﺘﻪِ ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ﻳﺮِﻳـﺪﻭ ﹶﻥ ﺍﹾﻟ
ﺨ ﺮ
ﺍﻷﻏﺒﻴﺎﺀ ﻛﻤﺎ ﻛﺎﻥ ﺣﺎﻝ ﺍﻟﺒﻌﺾ ﻣﻊ ﻗﺎﺭﻭﻥ } ،ﹶﻓ
ﻆ ﻋﻈِﻴ ٍﻢ { ]ﺍﻟﻘﺼﺺ [٧٩ :ﻭﺍﻟﻌﺠـﺐ ﺃﻥ ﻫـﺆﻻﺀ ﱂ ﺖ ﹶﻟﻨﺎ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﺃﹸﻭِﺗ ﻲ ﻗﹶﺎﺭﻭ ﹸﻥ ِﺇﻧ ﻪ ﹶﻟﺬﹸﻭ ﺣ ﱟ
ﺍﻟ ﺪﻧﻴﺎ ﻳﺎﹶﻟﻴ
ﻳﻄﻠﺒﻮﺍ ﻣﻌﺼﻴﺘﻪ ﻭﻟﻜﻦ ﻃﻠﺒﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ )ﻣﺜﻞ ﻣﺎ ﺃﻭﰐ( ﻟﻜﻦ ﻗﺎﻋﺪﺓ ﺃﻣﻨﻴﺔ ﺍﻟﺒﺎﻃﻞ ﺇﺫ ﻗﺎﻟﻮﺍ) :ﺇﻧﻪ ﻟـﺬﻭﺍ
ﺏ ﺍﻟﱠﻠ ِﻪ ﺧﻴ ﺮ ِﻟ ﻤ ﻦ ﺁ ﻣ ﻦ ﻭ ﻋ ِﻤ ﹶﻞ
ﻆ ﻋﻈﻴﻢ( ﻓﺮﺩ ﻋﻠﻴﻬﻢ ﺃﻫﻞ ﺍﻟﺒﺼﲑﺓ } :ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻭﻳﹶﻠ ﹸﻜ ﻢ ﹶﺛﻮﺍ ﺣﹼ
ﺽ ﹶﻓﻤﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ
ﺴ ﹾﻔﻨﺎ ِﺑ ِﻪ ﻭِﺑﺪﺍ ِﺭ ِﻩ ﺍﹾﻟﹶﺄ ﺭ
ﺨﺻﺎِﻟﺤﺎ ﻭﻟﹶﺎ ﻳﹶﻠﻘﱠﺎﻫﺎ ِﺇﻟﱠﺎ ﺍﻟﺼﺎِﺑ ﺮﻭ ﹶﻥ{ ]ﺍﻟﻘﺼﺺ [٨٠ :ﻭﻭﻗﻊ ﺍﳌﻜﺮ }ﹶﻓ
ﺼﺮِﻳ ﻦ{ ]ﺍﻟﻘﺼﺺ ،[٨١ :ﻭﻫﺎ ﻫﻮ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ ﺼﺮﻭﻧ ﻪ ِﻣ ﻦ ﺩﻭﻥِ ﺍﻟﱠﻠ ِﻪ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ﻤﻨﺘ ِ
ِﻣ ﻦ ِﻓﹶﺌ ٍﺔ ﻳﻨ
ﻳﺒﻜﻲ ﺣﲔ ﺗﺄﺗﻴﻪ ﻛﻨﻮﺯ ﺍﻷﺭﺽ ﳌﺎ ﻳﻌﻠﻢ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﳊﻮﺍﺩﺙ.
ﺇﺎ ﺍﻟﺒﺼﲑﺓ ﳌﺎ ﻋﻠﻴﻪ ﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳋﻔﺎﺀ ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﺪﺑﲑ ،ﺑﺼﲑﺓ ﺗﻀﺤﻚ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﰲ ﻣﻮﻃﻦ
ﺍﻷﱂ ﺣﲔ ﻳﻘﻮﻝ ﻟﻠﺤﺠﺎﺝ -ﻟﻌﻨﻪ ﺍﷲ :-ﺇﱐ ﻷﻋﺠﺐ ﻣﻦ ﺟﺮﺃﺗﻚ ﻋﻠﻰ ﺍﷲ ﻭﺻﱪ ﺍﷲ ﻋﻠﻴﻚ .١٧٠ﻭﺑﺼﲑﺓ
ﺗﺒﻜﻲ ﰲ ﻣﻮﻃﻦ ﺍﻟﻔﺮﺡ ﻛﻤﺎ ﺃﺑﻜﺖ ﻋﻤﺮ ﺍﻟﻔﺎﺭﻭﻕ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﻫﻄﻮﻝ ﺍﻟﻐﻨﺎﺋﻢ .ﺇﺎ ﺑﺼﲑﺓ ﺍﻟﻨﻔـﺎﺫ
ﺇﱃ ﺍﻟﻌﻮﺍﻗﺐ ،ﺗﻠﻚ ﺍﻟﺒﺼﲑﺓ ﺍﻟﱵ ﲢﻘﻖ ﺍﻟﺮﺳﻮﺥ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺉ ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻌﻮﺍﻗﺐ }ﹶﺃﹶﻓﹶﺄ ِﻣﻨﻮﺍ ﻣ ﹾﻜ ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ
ﻳ ﹾﺄ ﻣ ﻦ ﻣ ﹾﻜ ﺮ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﺍﹾﻟﺨﺎ ِﺳﺮﻭ ﹶﻥ{ ]ﺍﻷﻋﺮﺍﻑ.١٧١[٩٩ :
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻨﺎ ﺃﻥ ﻧﺎﻗﺔ ﺍﻟﻨﱯ ﱂ ﺗﻜﻦ ﺗﺴﺒﻖ ،ﻓﺠﺎﺀ ﺃﻋﺮﺍﰊ ﻋﻠﻰ ﺑﻌﲑ ﻟﻪ ﻓﺴﺒﻘﻬﺎ ﻓﺸﻖ
ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﺗﺴﺒﻖ ﻧﺎﻗﺔ ﺍﻟﻨﱯ ﻓﺤﲔ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺑﺎﻧﻴـﺔ ﺍﻟﻨﺎﻓـﺬﺓ ﰲ
ﺍﳋﻠﻖ ﻗﺪﺭﹰﺍ ﻻ ﺍﻧﻔﻜﺎﻙ ﳍﻢ ﻋﻨﻪ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻟﻴﺴﺖ ﰲ ﺍﻟﺒﺸﺮ ﺃﻓﺮﺍﺩﹰﺍ ﻭﲡﻤﻌﺎﺕ ﻓﻘـﻂ
ﺑﻞ ﻫﻲ ﰲ ﺍﳋﻠﻖ ﻋﻤﻮﻣﺎﹰ ،ﻓﻤﺎ ﻣﻦ ﻗﻮﺓ ﺇﻻ ﻭﺳﺘﺨﻀﻊ ﳌﺎ ﻫﻮ ﺃﻗﻮﻯ ﻣﻨﻬﺎ ،ﻭﻣﺎ ﻣﻦ ﲨﻴﻞ ﺇﻻ ﻭﺳﻴﺘﻀـﺎﺀﻝ
ﺃﻣﺎﻡ ﲨﺎﻝ ﺃﺭﻓﻊ ﻣﻨﻪ ،ﻭﻣﺎ ﻣﻦ ﲦﲔ ﺇﻻ ﻭﺳﻴﻜﻮﻥ ﻣﻘﻮﻣﹰﺎ ﳌﺎ ﻫﻮ ﺃﻏﻠﻰ ﻣﻨﻪ ،ﻭﻫﻜﺬﺍ ﲤﻀﻲ ﻫﺬﻩ ﺍﻟﺴـﻨﺔ ﰲ
ﺍﲡﺎﻩ ﺍﻟﺘﺤﺬﻳﺮ ﺑﻌﺪﻡ ﺍﻟﻐﺮﻭﺭ ﲟﺎ ﺃﻧﺖ ﻋﻠﻴﻪ ﻓﺘﻄﻤﺌﻦ ﺃﻥ ﻻ ﺎﻳﺔ ﳍﺎ ،ﻭﳍﺎ ﺍﲡﺎﻩ ﺁﺧﺮ ﺃﻥ ﺍﻟﻘﻤﻢ ﻻ ﺗﺘﻨﺎﻫﻰ ﻓﻼ
ﻚ ﹶﺃﻫﻠﹶﻬﺎ ،ﻭﻳﺒِﻴ ﺪ ﻫ ﻢ ﺑِﺎﻻ ﺳِﺘﹾﺌﺼﺎ ِﻝ ﹶﻗﺒ ﹶﻞ ﻳ ﻮ ِﻡ - ١٦٩ﻭﻣﺎ ِﻣ ﻦ ﹶﻗ ﺮﻳ ٍﺔ ِﻣ ﻦ ﺍﻟ ﹸﻘﺮﻯ ﺍﻟﺘِﻲ ﹶﻇﹶﻠ ﻢ ﹶﺃ ﻫﹸﻠﻬﺎ ﹶﺃﻧ ﹸﻔ
ﺴ ﻬ ﻢ ﺑِﺎﻟ ﹸﻜ ﹾﻔ ِﺮ ﻭﺍ ﹶﳌﻌﺎﺻِﻲِ ،ﺇ ﱠﻻ ﻭﻳ ﻬِﻠ ﹸﻜﻬﺎ ﺍﷲُ ،ﻭﻳ ﻬِﻠ
ﺡ
ﻚ ﻣﹾﺜﺒﺘـﹰﺎ ﻓِـﻲ ِﻋﻠﹾـ ِﻢ ﺍﷲِ ،ﹶﺃ ﻭ ﻓِـﻲ ﺍﻟﻠﱠـ ﻮ ِ ﺐ ﹸﺫﻧﻮِﺑ ِﻬﻢ ،ﻭ ﺧﻄﹶﺎﻳﺎ ﻫﻢ ،ﻭ ﹶﻛﺎ ﹶﻥ ﹶﺫِﻟ ﺴﺒ ِﻑ ِﻣ ﻦ ﺍﻟ ﻌﺬﹶﺍﺏِ ،ﺑِ ﺻﻨﺎ ٍ
ﻼِﺋ ِﻬ ﻢ ِﺑﹶﺄ
ﺍﻟ ِﻘﻴﺎ ﻣﺔِ ،ﹶﺃ ﻭ ﻳ ﻌ ﱢﺬﺑ ﻬ ﻢ ﺑِﺎﺑِﺘ ﹶ
ﻅ.ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ ،٢٠٨٨ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ( ﺤﻔﹸﻮ ِﺍ ﹶﳌ
- ١٧٠ﻻ ﻳﺼﺢ ﻫﺬﺍ ﺍﳋﱪ
- ١٧١ﹶﺃ ﻭ ﹶﺃ ِﻣ ﻦ ﹶﺃ ﻫ ﹸﻞ ﺍﻟﻘﹸﺮﻯ ﺍﻟﻜﹶﺎِﻓ ﺮ ِﺓ ﻣ ﹾﻜ ﺮ ﺍ ِ
ﷲ ِﺑ ِﻬﻢ ،ﻭﺑ ﹾﺄ ﺳ ﻪ ﻭﻧ ﹾﻘ ﻤﺘ ﻪ ﻭﺍ ﺳِﺘ ﺪﺭﺍ ﺟ ﻪ ِﺇﻳﺎ ﻫ ﻢ ﻭﹸﻗ ﺪ ﺭﺗ ﻪ ﻋﻠﹶﻰ ﹶﺃ ﺧ ِﺬ ِﻫﻢ ،ﻭﺗ ﺪ ِﻣ ِﲑ ِﻫ ﻢ ﻓِﻲ ﺣﺎ ِﻝ ﻣ ﻦ ﺳ ﻬ ِﻮ ِﻫ ﻢ
ﻼ ﺣ ﻬ ﻢ ﻭ ﺧﻴ ﺮ ﻫ ﻢ.ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳـﻌﺪ
ﺻﹶﺴ ﻬ ﻢ ِﻟ ﻌ ﺪ ِﻡ ِﺇ ﺩﺭﺍ ِﻛ ِﻬﻢ ﻣﺎ ﻓِﻴ ِﻪ
ﺴﺮﻭﺍ ﹶﺃﻧ ﹸﻔ
ﷲ ﺇ ﱠﻻ ﺍﻟ ﹶﻘ ﻮ ﻡ ﺍﻟﻀﺎﻟﹸﻮ ﹶﻥ ﺍﻟﺬِﻳ ﻦ ﺧ ِ
ﻭ ﹶﻏ ﹾﻔﹶﻠِﺘ ِﻬﻢ؟ ﻭﻻ ﻳ ﹾﺄ ﻣ ﻦ ﻣ ﹶﻜ ﺮ ﺍ ِ
ﺣﻮﻣﺪ )ﺹ ،١٠٥٤ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٠٨
ﺛﺒﺎﺕ ،ﺑﻞ ﻻﺑ ﺪ ﻣﻦ ﺍﻟﺒﺤﺚ ﺩﺍﺋﻤﹰﺎ ﻋﻦ ﻗﻤﺔ ﺃﺧﺮﻯ ﺣﱴ ﻳﺼﻞ ﺍﳌﺮﺀ ﺇﱃ ﺍﻟﻴﻘﲔ ﻭﺇﱃ ﺟﻨﺔ ﺍﻟﺮﲪﻦ ،ﻓﻠﻴﺤﺬﺭ
ﺍﳌﺮﺀ ﻣﻦ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ ﻛﻤﺎ ﳛﺬﺭ ﻣﻦ ﺍﻟﻐﺮﻭﺭ ﻭﻛﻼﳘﺎ ﺗﻔﺤﻢ ﳌﺮﺽ ﻭﺍﺣﺪ ﻟﻜﻦ ﺑﺎﲡﺎﻫﲔ ﳐﺘﻠﻔﲔ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﺇﻥ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻜﱪ ﻣﻦ ﺃﻫﻢ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺪﻋﻮﺓ ،ﻓﻬﻮ ﺩﻋﻮﺓ ﻟﻸﻣـﺔ ﻟﻠﺘﺤﻠـﻲ
ﺑﺎﻟﺘﻮﺍﺿﻊ ،ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻜﱪ ،ﻓﺈﻥ ﺍﻟﻌﺎﺩﺓ ﻏﺎﻟﺒﺎ ﺟﺮﺕ ﺃﻥ ﺍﻟﻠﹼﻪ ﻻ ﻳﺮﻓﻊ ﺷﻴﺌﺎ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺣﻄﱠﻪ ؛
ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ » :ﺇﻥ ﺣﻘﺎ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺃﻥ ﻻ ﻳﺮﻓﻊ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻭﺿـﻌﻪ « ،
ﻭﻗﺪ ﺩﻋﺎ ﺃﻣﺘﻪ ﺇﱃ ﺗﺮﻙ ﺍﳌﺒﺎﻫﺎﺓ ﻭﺍﻟﻔﺨﺮ ﲟﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻛﺎﻥ ﺣﻘﺎ ﻋﻠـﻰ ﻛـﻞ
ﻋﺎﻗﻞ ﺃﻥ ﳛﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺿﻊ ﻭﳛﺬﺭﻫﻢ ﻣﻦ ﺍﻟﻜﱪ ﻭﺍﻟﻔﺨﺮ ،ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ .
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻫﺪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺘﺼﻒ ﺎ ؛ ﻷﻧﻪ ﻻ ﻳﺮﺗﻔﻊ
ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻭﺿﻌﻪ ﺍﻟﻠﹼﻪ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻛﺬﻟﻚ ﻛﺎﻥ ﺣﻘﺎ ﻋﻠﻰ ﻛﻞ ﻋﺎﻗﻞ ﺃﻥ ﻳﺰﻫﺪ ﰲ ﺍﻟـﺪﻧﻴﺎ
ﻭﻣﺘﺎﻋﻬﺎ ؛ ﻷﺎ ﻧﺎﻗﺼﺔ ﻏﲑ ﻛﺎﻣﻠﺔ ؛ ﻭﳍﻮﺍﺎ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﻫﺬﺍ ﻓﻴﻪ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺗـﺮﻙ ﺍﳌﺒﺎﻫـﺎﺓ
ﻭﺍﳌﻔﺎﺧﺮﺓ ،ﻭﺃﻥ ﻛﻞ ﺷﻲﺀ ﻫﺎﻥ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻓﻬﻮ ﳏﻞ ﺍﻟﻀﻌﺔ ،ﻓﺤﻖ ﻋﻠﻰ ﻛﻞ ﺫﻱ ﻋﻘﻞ ﺃﻥ ﻳﺰﻫﺪ ﻓﻴـﻪ ،
ﻭﻳﻘﻞ ﺍﳌﻨﺎﻓﺴﺔ ﰲ ﻃﻠﺒﻪ .
ﺍﻟﺘﻮﺍﺿﻊ ﺻﻔﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ؛ ﻷﻥ ﺍﻟﺘﻮﺍﺿﻊ :ﻫﻮ ﺗﺬﻟﻞ ﻭﲣﺎﺷﻊ ﻟﻠﹼﻪ ﺗﻌـﺎﱃ ؛
ﺽ ﻫ ﻮﻧﺎ ﻭِﺇﺫﹶﺍ
ﻭﻗﺪ ﻣﺪِﺡ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺘﻮﺍﺿﻌﲔ ﻓﻘﺎﻝ } :ﻭ ِﻋﺒﺎ ﺩ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﱠﻟﺬِﻳﻦ ﻳ ﻤﺸﻮ ﹶﻥ ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺧﺎ ﹶﻃﺒ ﻬ ﻢ ﺍﹾﻟﺠﺎ ِﻫﻠﹸﻮ ﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺳﻠﹶﺎﻣﺎ { ) ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ،ﺍﻵﻳﺔ (. ٦٣ :ﻭﺍﳌﻌﲎ ﺃﻢ ﳝﺸـﻮﻥ ﰲ ﺳـﻜﻴﻨﺔ
ﻭﻭﻗﺎﺭ ﻣﺘﻮﺍﺿﻌﲔ ﻏﲑ ﺃﺷﺮﻳﻦ ،ﻭﻻ ﻣﺘﻜﱪﻳﻦ ،ﻭﻻ ﻣﺮﺣﲔ ،ﻓﻬﻢ ﺩﻋﺎﺓ ﻋﻠﻤﺎﺀ ،ﺣﻠﻤﺎﺀ ؛ ﻭﺃﺻـﺤﺎﺏ
ﻭﻗﺎﺭ ﻭﻋﻔﺔ ،ﻭﺍﻟﺘﻮﺍﺿﻊ ﻓﻴﻪ ﻣﺼﻠﺤﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ؛ ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻟﻮ ﺍﺳﺘﻌﻤﻠﻮﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﺰﺍﻟـﺖ ﺑﻴﻨـﻬﻢ
ﺍﻟﺸﺤﻨﺎﺀ ؛ ﻭﻻﺳﺘﺮﺍﺣﻮﺍ ﻣﻦ ﺗﻌﺐ ﺍﳌﺒﺎﻫﺎﺓ ﻭﺍﳌﻔﺎﺧﺮﺓ .
ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺣﺴﻦ ﺍﳋﻠﻖ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺼﻒ ﺎ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻠﹼـﻪ ﻋـﺰ
ﻭﺟﻞ،ﻭﻣﻌﻠﻮﻡ ﻋﻨﺪ ﺍﻟﻌﻘﻼﺀ ﺃﻥ ﺍﳋﻠﻖ ﺍﳊﺴﻦ ﳛﺒﺐ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ،ﻓﻜﻞ ﻣﻦ ﺟﺎﻟﺴﻪ ﺃﻭ ﺧﺎﻟﻄﻪ
ﺃﺣﺒﻪ ؛ ﻭﳍﺬﺍ ﻳﺴﻬﻞ ﻋﻠﻰ ﺍﻟﺪﺍﻋﻴﺔ ﺟﺬﺏ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺇﱃ ﺩﻋﻮﺗﻪ ؛ ﻷﻥ ﻣﻦ ﱂ ﻳﺘﺨﻠﱠﻖ ﺑﺎﳋﻠﻖ ﺍﳊﺴﻦ ﻳﻨﻔﺮ
ﺍﻟﻨﺎﺱ ﻣﻦ ﺩﻋﻮﺗﻪ ،ﻭﻻ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﻋﻠﻤﻪ ﻭﺧﱪﺗﻪ ؛ ﻷﻥ ﻣﻦ ﻃﺒﺎﺋﻊ ﺍﻟﻨﺎﺱ ﺃﻢ ﻻ ﻳﻘﺒﻠﻮﻥ ﳑﻦ ﻳﺴﺘﻄﻴﻞ
ﻋﻠﻴﻬﻢ ،ﺃﻭ ﻳﺒﺪﻭ ﻣﻨﻪ ﺍﺣﺘﻘﺎﺭﻫﻢ ﻭﺍﺳﺘﺼﻐﺎﺭﻫﻢ ﻭﻟﻮ ﻛﺎﻥ ﻣﺎ ﻳﻘﻮﻟﻪ ﺣﻘﹼﺎ ،ﻭﺍﳋﻠﻖ ﺍﳊﺴﻦ ﻟﻠﺪﺍﻋﻴﺔ ﻳﺸـﻤﻞ :
ﺍﻟﺘﻮﺍﺿﻊ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳉﻤﻴﻠﺔ ﺍﳊﻤﻴﺪﺓ ؛ ﻛﺎﳊﻠﻢ ،ﻭﺍﻷﻧﺎﺓ ،ﻭﺍﳉﻮﺩ ﻭﺍﻟﻜﺮﻡ ،ﻭﺍﻟﻌﻔـﻮ ﻭﺍﻟﺼـﻔﺢ،
ﻭﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﺍﻟﱵ ﻳﺘﺄﻛﺪ ﻋﻠﻰ ﻛﻞ ﺩﺍﻋﻴﺔ ﺻﺎﺩﻕ ﺃﻥ ﻳﺘﺼﻒ ﺎ.
ﺇﻥ ﺍﳌﺪﻋﻮ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻠﺘﺰﻡ ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ،ﻭﻻ ﻳﺸﻖ ﻋﻠﻴﻬﻢ ،ﻭﺍﻟﺬﻱ ﻇﻬـﺮ ﻣـﻦ ﻫـﺬﺍ
ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻷﻋﺮﺍﰊ ﱂ ﻳﺮﺍﻉ ﺍﻷﺩﺏ ﰲ ﻃﻠﺐ ﻣﺴﺎﺑﻘﺔ ﺍﻟﻨﱯ ﻋﻠﻰ ﻗﻌﻮﺩﻩ ،ﻭﻟﻜﻦ ﻟﺘﻮﺍﺿﻊ ﺍﻟـﻨﱯ
ﻭﺍﻓﻘﻪ ﻋﻠﻰ ﺫﻟﻚ .ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺪﻋﻮ ﺃﻥ ﻳﻠﺘﺰﻡ ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ .
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ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺮﻫﻴﺐ ﺃﺳﻠﻮﺏ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ؛ ﻷﻥ ﺍﻟﺘﺮﻫﻴﺐ ﻳﻜـﻮﻥ ﲟـﺎ
ﳜﻴﻒ ﺍﳌﺪﻋﻮ ،ﻭﳛﺬﺭﻩ ﻣﻦ ﻋﺪﻡ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺃﻭ ﺭﻓﺾ ﺍﳊﻖ ،ﺃﻭ ﻋﺪﻡ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻪ ﺑﻌﺪ ﻗﺒﻮﻟﻪ .
ﻓﻘﺪ ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺍﻟﻜﱪ ﻭﺃﻥ ﻋﺎﻗﺒﺘﻪ ﻭﺧﻴﻤﺔ ؛ ﻷﻧﻪ ﻛﺎﻥ ﺣﻘﹼﺎ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻳﻀـﻊ
ﺍﳌﺘﻜﱪ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺗﻮﺍﺿﻊ ﺍﻟﻨﱯ ﻭﻣﻮﺍﻓﻘﺘﻪ ﺃﻥ ﻳﺴﺎﺑﻖ ﺍﻷﻋﺮﺍﰊ ،ﰒ ﻋﻨﺪﻣﺎ ﺷﻖ ﺫﻟﻚ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﺑـﻴﻦ
ﳍﻢ ﺃﻥ ﺣﻘﹼﺎ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺃﻥ ﻻ ﻳﺮﺗﻔﻊ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻭﺿﻌﻪ ،ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺬﺍ ﺍﻟﻔﻌـﻞ
ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﺪﻭﺓ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻟﻠﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﻥ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﺒﻠﻴﻎ ﺍﳌﻬﻤﺔ ﻭﺟﺬﺏ ﺍﻟﻨﺎﺱ ﺇﱃ
ﺍﻹﺳﻼﻡ ﺍﻟﺘﺒﻠﻴﻎ ﺑﺎﻟﺴﲑﺓ ﺍﻟﻄﻴﺒﺔ ﻟﻠﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ،ﻭﺃﻓﻌﺎﻟﻪ ﺍﳊﻤﻴﺪﺓ ،ﻭﺻﻔﺎﺗﻪ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﺃﺧﻼﻗﻪ ﺍﻟﻜﺮﳝﺔ،
ﻭﺍﻟﺘﺰﺍﻣﻪ ﺑﺎﻹِﺳﻼﻡ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﳑﺎ ﳚﻌﻠﻪ ﻗﺪﻭﺓ ﻃﻴﺒﺔ ؛ ﻷﻥ ﺍﻟﺘﺄﺛﲑ ﺑﺎﻷﻓﻌﺎﻝ ﻭﺍﻟﺴﻠﻮﻙ ﺃﺑﻠﻎ ﻣـﻦ ﺍﻟﺘـﺄﺛﲑ
ﺑﺎﻟﻜﻼﻡ ﻭﺣﺪﻩ ،ﻭﳚﻤﻊ ﺫﻟﻚ ﻛﻠﻪ :ﺣﺴﻦ ﺍﳋﻠﻖ ،ﻭﻣﻮﺍﻓﻘﺔ ﺍﻟﻌﻤﻞ ﻟﻠﻘﻮﻝ.
ﻇﻬﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳏﺒﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ؛ ﻭﳍﺬﺍ ﺷﻖ ﻋﻠﻴﻬﻢ ﻣﺎ ﺣﺼﻞ ﻣـﻦ ﺳـﺒﻖ ﻗﻌـﻮﺩ
ﺍﻷﻋﺮﺍﰊ ﻟﻨﺎﻗﺔ ﺍﻟﻨﱯ ؛ ﻗﺎﻝ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " :ﻓﺸﻖ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ " .
ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺣﺒﺎ ﻛﺎﻣﻼ ؛ ﻗﺎﻝ » :ﺛﻼﺙ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻭﺟﺪ ﺣﻼﻭﺓ ﺍﻹِﳝﺎﻥ
:ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﳑﺎ ﺳﻮﺍﳘﺎ ،ﻭﺃﻥ ﳛﺐ ﺍﳌﺮﺀ ﻻ ﳛﺒﻪ ﺇﻻ ﷲ ،ﻭﺃﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳﻌـﻮﺩ ﰲ
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ﺍﻟﻜﻔﺮ ﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﻳﻘﺬﻑ ﰲ ﺍﻟﻨﺎﺭ « )ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ( .
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ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ :ﺍﳋﻴﻞ ﻣﻌﻘﻮﺩ ﰲ ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋﲑ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺍﻷﺟﺮ ﻭﺍﳌﻐﻨﻢ
ﳋﻴ ﺮ ِﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎﻣـ ِﺔ:
ﺻﻴﻬﺎ ﺍ ﹶ
ﳋﻴ ﹸﻞ ﻣ ﻌﻘﹸﻮ ﺩ ﻓِﻲ ﻧﻮﺍ ِ
ﻋ ﻦ ﻋﺎ ِﻣﺮٍ ،ﺣ ﺪﹶﺛﻨﺎ ﻋ ﺮ ﻭ ﹸﺓ ﺍﻟﺒﺎ ِﺭِﻗ ﻲ :ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ ":ﺍ ﹶ
ﺍ َﻷ ﺟ ﺮ ﻭﺍ ﹶﳌ ﻐﻨ ﻢ ".١٧٣
ﻟﻸﻣﻢ ﺷﻌﺎﺭﺍﺕ ﺗﺮﺷﺢ ﻣﻦ ﻋﻤﻖ ﺃﻋﻤﺎﳍﺎ ،ﺗﺮﲰﻬﺎ ﻋﻘﻴﺪﺓ ﻧﺎﻓﺬﺓ ﻭﺃﻋﻤﺎﻝ ﺩﺍﺋﻤﺔ ،ﻭﻛﻤﺎ ﺃﻧـﻪ ﻟﻸﺷـﺨﺎﺹ
ﳋﻠﹸﻖ ،ﻭﺃﻟﻘﺎﺏ ﻭﻛﲎ ﻓﻜﺬﻟﻚ ﻟﻸﻣﻢ ،ﺷﻌﺎﺭﺍﺕ ﺗﺮﲰﻬﺎ ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﱵ ﺗﺴﺘﻐﺮﻕ ﺍﳊﻴﺎﺓ، ﲰﺎﺕ ﻣﻦ ﺍ ﹸ
ﻼ ﺇﺫﺍ ﺍﻣﺘﺪﺕ ﺎ ﺍﻷﻧﻔﺎﺱ ﺑﻘﺎﺀً ،ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ﻫﻮ "ﺍﳉﻬﺎﺩ"،
ﻭﻫﺬﻩ ﺍﻷﻣﺔ ﳍﺎ ﻣﺸﺮﻭﻉ ﺣﻴﺎﺓ ﳝﺘﺪ ﻣﻌﻬﺎ ﻋﻤ ﹰ
ﻣﺸﺮﻭﻉ ﳛﻘﻖ ﳍﺎ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﻘﻮﺍﻣﺔ ﻭﳛﻘﻖ ﳍﺎ ﺍﻵﺧﺮﺓ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳋﻠﻖ ﻓﻴﻬﺎ.
ﻟﻘﺪ ﺟﻌﻞ ﺍﷲ ﰲ ﺑﻌﺾ ﻣﺎ ﺧﻠﻖ ﻣﻴﺰﺍﺕ ﳍﺎ ﺍﳋﺼﻮﺻﻴﺔ ،ﻛﻤﺎ ﺟﻌﻞ ﰲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﺧﺼﻮﺻﻴﺔ ﺍﻟﻨﻘـﺪ
ﻭﺍﻟﻌﻴﺎﺭﻳﺔ ،ﻓﻤﻬﻤﺎ ﻏﻠﺖ ﻗﻴﻤﺔ ﺑﻌﺾ ﺍﳌﻌﺎﺩﻥ ﻭﺯﺍﺩ ﲦﻨﻬﺎ ﻳﺒﻘﻰ ﻫﺬﺍﻥ ﺍﻟﻨﻘﺪﺍﻥ ﳍﻤﺎ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺩﻭﻥ ﻏﲑﳘـﺎ،
ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺒﲔ ﺧﺼﻮﺻﻴﺔ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﳊﺒﻴﺐ ﺇﱃ ﻧﻔﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﺇﻧﻪ ﺍﳋﻴﻞ ،ﻷﻧﻪ ﻋﻨﻮﺍﻥ ﺍﳉﻬﺎﺩ
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ﻭﺍﻟﻐﺰﻭ ،ﻭﺻﺎﺭ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻛﺬﻟﻚ ﻋﻨﻮﺍﻧﹰﺎ ﻟﻘﻴﻢ ﺇﻧﺴﺎﻧﻴﺔ ﺍﺳﺘﺤﻘﺖ ﻟﻘﺐ "ﺍﻟﻔﺮﻭﺳﻴﺔ " ،ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﺗﻌـﱪ
ﻋﻦ ﻗﻴﻢ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻣﻦ ﻛﺮﻡ ﻭﺷﺠﺎﻋﺔ ﻭﻋﻠﻤﺎﺅﻧﺎ ﺇﻥ ﲢﺪﺛﻮﺍ ﻛﺜﲑﹰﺍ ﻋﻦ ﺃﺛﺮ ﺍﻷﻟﺒﺴﺔ ﻭﺍﻷﻃﻌﻤﺔ ﻋﻠـﻰ
ﻧﻔﻮﺱ ﺃﻫﻠﻬﺎ ﻓﺈﻥ ﺍﻷﻣﺮ ﳛﺘﺎﺝ ﻛﺬﻟﻚ ﺇﱃ ﺣﺪﻳﺚ ﻋﻦ ﺃﺛﺮ ﻋﺸﺮﺓ ﺍﻹﻧﺴﺎﻥ ﳍﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﳊﺒﻴـﺐ ،ﻣـﻊ
ﻋﻠﻤﻲ ﺃﻥ ﺑﻌﻀﻬﻢ ﺳﻴﻘﺎﺑﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﺒﺴﻤﺔ ﺇﺳﺘﻬﺰﺍﺀ ﻭﺍﺳﺘﻬﺠﺎﻥ ﻟﻜﻨﻬﺎ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺧﲑ ﻣﻦ ﻋﺸﺮﺓ
ﺃﺑﻨﺎﺋﻨﺎ ﻟﻠﻜﻼﺏ ﻭﺍﻟﻔﺌﺮﺍﻥ ﻭﺃﻣﺜﺎﳍﺎ ﳑﺎ ﻳﺒﺪﺃ ﻳﻐﺰﻭ ﺃﻣﺘﻨﺎ ﺗﺄﺛﺮﹰﺍ ﻣﻦ ﺳﻨﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺸﻴﻄﺎﻥ.
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳉﻠﻴﻞ ﻳﺒﲔ ﻣﺸﺮﻭﻉ ﺍﻷﻣﺔ ﺍﻟﺪﺍﺋﻢ ،ﺫﻟﻚ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺬﻱ ﳚﻤﻊ ﳍﺎ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ،
ﺴ ﹶﻔﻬﺎﺀ ﹶﺃ ﻣﻮﺍﹶﻟ ﹸﻜ ﻢ ﺍﱠﻟﺘِﻲ
ﺃﻣﺎ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻓﻔﻲ ﺍﳌﻐﻨﻢ ،ﺫﻟﻚ ﻷﻥ ﺍﳌﺎﻝ ﻗﻮﺍﻡ ﺍﳊﻴﺎﺓ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭ ﹶﻻ ﺗ ﺆﺗﻮﹾﺍ ﺍﻟ
ﺟ ﻌ ﹶﻞ ﺍﻟﹼﻠ ﻪ ﹶﻟ ﹸﻜ ﻢ ِﻗﻴﺎﻣﹰﺎ ﻭﺍ ﺭ ﺯﻗﹸﻮ ﻫ ﻢ ﻓِﻴﻬﺎ ﻭﺍ ﹾﻛﺴﻮ ﻫ ﻢ ﻭﻗﹸﻮﻟﹸﻮﹾﺍ ﹶﻟ ﻬ ﻢ ﹶﻗ ﻮ ﹰﻻ ﻣ ﻌﺮﻭﻓﹰﺎ{ ]ﺍﻟﻨﺴﺎﺀ [٥ :
ﻓﺴﻤﻰ ﺍﳌﺎﻝ ﻗﻮﺍﻣﹰﺎ ﻟﻺﻧﺴﺎﻥ ،ﻭﺃﻣﺎ ﺧﲑ ﺍﻵﺧﺮﺓ ﻓﻔﻲ ﺍﻷﺟﺮ ﺍﻟﺬﻱ ﺗﺘﺤﺼﻠﻪ ﺍﻷﻣﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ،ﻭﻟﻌﻠﻪ ﻣﻦ
ﺍﻷﻣﻮﺭ ﺍﻟﺒﺎﺭﺯﺓ ﻫﻨﺎ ﺃﻥ ﺍﻟﻨﱯ ﱂ ﻳﻌﻠﻢ ﻗﻂ ﺃﻧﻪ ﺩﻋﺎ ﺇﱃ ﲤﻠﻚ ﺷﻲﺀ ﻣﻦ ﺃﺷﻴﺎﺀ ﺍﻟﺪﻧﻴﺎ ،ﻓﻠﻢ ﻳﺮﻏﺐ ﺑﺎﻗﺘﻨﺎﺀ
ﺍﻟﺬﻫﺐ ﻭﻻ ﺍﻟﻔﻀﺔ ﻭﻻ ﺍﻟﺪﻭﺭ ﻭﻻ ﺍﻟﻀِﻴﺎﻉ ﻭﻟﻜﻨﻪ ﻫﻨﺎ ﺣﺾ ﻋﻠﻰ ﺍﻗﺘﻨﺎﺀ ﻫﺬﺍ ﺍﳋﲑ ﻣﻦ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ﻭﺟـﺎﺀ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ - ﰲ ﺍﳊﺪﻳﺚ ﺍﳊﺾ ﻋﻠﻰ ﺣﺒﺲ ﻫﺬﺍ ﺍﳌﻠﻚ ﻭﺍﻻﻋﺘﻨﺎﺀ ﻓﻴﻪ ﻓﻌﻦ ﺃﰊ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺼﺪِﻳﻘﹰﺎ ِﺑ ﻮ ﻋ ِﺪﻩِ ،ﹶﻓِﺈ ﱠﻥ ِﺷﺒ ﻌ ﻪ ﻭ ِﺭﻳ ﻪ ﻭ ﺭ ﻭﹶﺛ ﻪ ﻭﺑ ﻮﹶﻟ ﻪ ﻓِﻲ
ﺲ ﹶﻓ ﺮﺳﺎ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺇﳝﺎﻧﺎ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺗ
" :-ﻣ ِﻦ ﺍ ﺣﺘﺒ
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ﻣِﻴﺰﺍِﻧ ِﻪ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ "
ﻭﻟﺬﻟﻚ ﻷﺛﺮ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﺣﻴﺎﺓ ﺻﺎﺣﺒﻪ ﻭﺣﻴﺎﺓ ﺍﻷﻣﺔ ﺍﻟﱵ ﺗﺮﻋﺎﻩ ﻭﺗﻌﺘﲏ ﺑﻪ ،ﻭﻟﺴﺖ ﻣﺘﺒﻌﺪﹰﺍ ﺇﱃ ﻣـﺎ
ﳛﻤﻞ ﺍﳊﺪﻳﺚ ﻣﻦ ﻣﻌﺎﱐ ﺗﺘﻌﺪﻯ ﺇﱃ ﻣﺎ ﻋﺮﻓﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺻﻨﺎﻋﺎﺕ ﺗﻘﻮﻡ ﻣﻦ ﻣﻘﺎﻡ ﺍﳋﻴﻞ ،ﺃﻥ ﻣﻦ ﺩﻻﻻﺕ
ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﳉﻬﺎﺩ ﻣﺎﺽ ﻓﻴﺠﺐ ﺇﻋﺪﺍﺩ ﻋﺘﺎﺩﻩ ﻭﻟﻮﺍﺯﻣﻪ ﻗﺒﻞ ﺃﻥ ﺃﻧﺒﻪ ﺇﱃ "ﺍﳋﻴﻞ"ﻫﻲ ﻋﻴﻨﻬﺎ ﻓﻴﻬﺎ ﻓﻮﺍﺋﺪ
ﻋﻈﻴﻤﺔ ﻟﻸﻣﺔ ﺍﻟﱵ ﺗﻌﺘﲏ ﺎ ﻭﺗﺮﻋﺎﻫﺎ ،ﻭﻟﻘﺪ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﳑﻦ ﺧﱪﻭﺍ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﻘـﺪﻣﺖ ﰲ ﺍﻟﺼـﻨﺎﻋﺎﺕ
ﻭﺧﺎﺻﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺃﻥ ﻋﻨﺎﻳﺘﻬﻢ ﺑﺎﳋﻴﻞ ﻣﺎ ﺯﺍﻟﺖ ﻗﺎﺋﻤﺔ ،ﻭﱂ ﻳﺰﻳﻠﻮﻫﺎ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻷﻣﻢ ﺍﳉﺎﻫﻠﺔ ،ﻫﺬﺍ ﻣـﻊ
ﻋﻠﻤﻲ ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﺗﻘﻮﻡ ﺇﻻ ﺑﻌﻨﺎﻳﺔ ﺍﻷﻣﺔ ﲟﺠﻤﻮﻋﻬﺎ ﺬﺍ ﺍﻷﻣﺮ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ﱂ ﻳﻘـﻮ
ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻻ ﺃﺻﺤﺎﺏ ﺍﻟﻴﺴﺎﺭ ﳌﺎ ﲢﺘﺎﺟﻪ ﺍﳋﻴﻮﻝ ﻣﻦ ﺭﻋﺎﻳﺔ ﻣﻜﻠﻔﺔ ﻻ ﻳﻄﻴﻘﻬﺎ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﺩﻟﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﺍﳊﺾ ﻋﻠﻰ ﺍﻹِﻋﺪﺍﺩ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ؛ ﻹِﻋﻼﺀ ﻛﻠﻤﺔ ﺍﻟﻠﹼـﻪ
ﻋﺰ ﻭﺟﻞ ؛ ﻷﻥ ﰲ ﻗﻮﻟﻪ " » :ﺍﳋﻴﻞ ﻣﻌﻘﻮﺩ ﰲ ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋﲑ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ « ﻭﰲ ﻗﻮﻟﻪ » :
" ﺍﻟﱪﻛﺔ ﰲ ﻧﻮﺍﺻﻲ ﺍﳋﻴﻞ « ﺣﺚ ﻋﻠﻰ ﺍﻹﻋﺪﺍﺩ ﻟﻠﺠﻬﺎﺩ ؛ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺭﲪﻪ ﺍﷲ :ﰲ ﻫـﺬﺍ
ﺕ ﻋﻨـﻪ ﰲ
ﺍﳊﺪﻳﺚ ﺍﳊﺾ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﺍﳋﻴﻞ ،ﻭﻓﻴﻪ ﺗﻔﻀﻴﻠﻬﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﺪﻭﺍﺏ ،ﻷﻧﻪ ﱂ ﻳـﺄ ِ
- ١٧٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )] (٢٨٥٣) (٢٨ /٤ﺵ )ﺍﺣﺘﺒﺲ( ﻫﻴﺄ ﻭﺃﻋﺪ) .ﰲ ﺳﺒﻴﻞ ﺍﷲ( ﺑﻨﻴﺔ ﺍﳉﻬﺎﺩ) .ﺇﳝﺎﻧﺎ ﺑﺎﷲ( ﺍﻣﺘﺜﺎﻻ ﻷﻣﺮﻩ) .ﺗﺼﺪﻳﻘﺎ
ﺑﻮﻋﺪﻩ( ﺍﻟﺬﻱ ﻭﻋﺪ ﺑﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺫﻟﻚ) .ﺭﻳﻪ( ﻣﺎ ﻳﺮﻭﻳﻪ ﻣﻦ ﺍﳌﺎﺀ) .ﺭﻭﺛﻪ( ﻓﻀﻼﺗﻪ) .ﰲ ﻣﻴﺰﺍﻧﻪ( ﺃﻱ ﻳﻮﺿﻊ ﺛﻮﺍﺏ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﰲ ﻛﻔﺔ
ﺣﺴﻨﺎﺗﻪ[
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ﻏﲑﻫﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻭﺫﻟﻚ ﺗﻌﻈﻴﻢ ﻣﻨﻪ ؛ ﻟﺸﺄﺎ ،ﻭﺣﺾ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺎ ،ﻭﻧـﺪﺏ ﻻﺭﺗﺒﺎﻃﻬـﺎ ﰲ
ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ،ﻋﺪﺓ ﻟﻠﻘﺎﺀ ﺍﻟﻌﺪ ﻭ ،ﺇﺫ ﻫﻲ ﻣﻦ ﺃﻗﻮﻯ ﺍﻵﻻﺕ ﰲ ﺍﳉﻬﺎﺩ ،ﻓﺎﳋﻴﻞ ﺍﳌﻌﺪﺓ ﻟﻠﺠﻬﺎﺩ ﻫﻲ ﺍﻟـﱵ ﰲ
ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋﲑ ،ﻭﻣﺎ ﻛﺎﻥ ﻣﻌﺪﺍ ﻣﻨﻬﺎ ﻟﻠﻔﱳ ﻭﺳﻠﺐ ﺍﳌﺴﻠﻤﲔ ﻓﺘﻠﻚ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ " ﺧﻴﻞ ﺍﻟﺸﻴﻄﺎﻥ "
ﻭﻫﺬﺍ ﻳﻮﺿﺢ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻹِﻋﺪﺍﺩ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺑﻜﻞ ﻣﺎ ﻳﺴﺘﻄﻴﻌﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻣـﻦ ﻗـﻮﺓ،
ﻭﺫﻟﻚ ﺑﺎﲣﺎﺫ ﺍﻷﺳﺒﺎﺏ ﻭﺁﻻﺕ ﺍﳊﺮﺏ ﻹِﺭﻫﺎﺏ ﺃﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ ،ﻭﻟﻜﻞ ﺯﻣﺎﻥ ﻣﺎ ﻳﻨﺎﺳﺒﻪ :ﻣـﻦ ﺧﻴـﻞ ،ﺃﻭ
ﻣﺪﺍﻓﻊ ،ﺃﻭ ﻣﺪﺭﻋﺎﺕ ،ﺃﻭ ﻣﺼﻔﺤﺎﺕ ،ﺃﻭ ﻃﺎﺋﺮﺍﺕ ﺟﻮﻳﺔ ،ﺃﻭ ﺳﻔﻦ ﲝﺮﻳﺔ ؛ ﻟﻘﻮﻟﻪ ﻋـﺰ ﻭﺟـﻞ } :
ﻭﹶﺃ ِﻋ ﺪﻭﺍ ﹶﻟ ﻬ ﻢ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﹸﻗ ﻮ ٍﺓ { )ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ،ﺍﻵﻳﺔ (٦٠ :
ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ " :ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻊ ﻭﺟﻴﺰ ﻟﻔﻈﻪ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻌﺬﻭﺑﺔ ﻣﺎ ﻻ ﻣﺰﻳـﺪ
ﻋﻠﻴﻪ ﰲ ﺍﳊﺴﻦ ﻣﻊ ﺍﳉﻨﺎﺱ ﺍﻟﺴﻬﻞ ﺍﻟﺬﻱ ﺑﲔ ﺍﳋﻴﻞ ﻭﺍﳋﲑ "
ﻭﻫﺬﺍ ﻳﺒﲔ ﻟﻠﺪﺍﻋﻴﺔ ﺃﳘﻴﺔ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺣﺴﻦ ﺍﻟﻜﻼﻡ ،ﻭﺑﻴﺎﻥ ﺍﳊﻖ ﻟﻠﻨﺎﺱ .ﻭﺍﻟﺒﻴﺎﻥ ﻧﻮﻋﺎﻥ :ﺍﻷﻭﻝ
ﻣﺎ ﻳﺒﻴﻦ ﺑﻪ ﺍﳌﺮﺍﺩ ،ﻭﺍﻟﺜﺎﱐ ﲢﺴﲔ ﺍﻟﻠﻔﻆ ﺣﱴ ﻳﺴﺘﻤﻴﻞ ﺑﻪ ﻗﻠﻮﺏ ﺍﻟﺴﺎﻣﻌﲔ ،ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻳﺸﺒﻪ ﺑـﻪ
ﺍﻟﺴﺤﺮ ،ﻭﺍﳌﺬﻣﻮﻡ ﻣﻨﻪ ﻣﺎ ﻳﻘﹾﺼﺪ ﺑﻪ ﺍﻟﺒﺎﻃﻞ ،ﺃﻣﺎ ﻣﺎ ﻳﺒﻴﻦ ﺑﻪ ﺍﳊﻖ ﻟﻠﻨﺎﺱ ﺑﻌﺬﻭﺑـﺔ ﺍﻟﻜـﻼﻡ ﻭﻓﺼـﺎﺣﺘﻪ
ﻭﺑﻼﻏﺘﻪ ﻭﺍﻗﺘﺼﺎﺩﻩ ﻓﻬﻮ ﺍﳌﻄﻠﻮﺏ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ .
ﻕ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ؛ ﻟﺒﻴﺎﻧﻪ ﺃﻥ ﺍﳋﲑ ﻣﻌﻘﻮﺩ ﰲ
ﺩﻟﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ -ﻛﻐﲑﻫﺎ -ﻋﻠﻰ ﺃﻥ ﺍﻹِﺳﻼﻡ ﺑﺎ ٍ
ﻧﻮﺍﺻﻲ ﺍﳋﻴﻞ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﺭﲪﻪ ﺍﷲ " :ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑـﺄﻥ
ﺽ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲢﺖ ﺭﺍﻳﺔ ﻛ ﱢﻞ ﺑ ﺮ ﻭﻓﺎﺟﺮ ﻣﻦ ﺍﻷﺋﻤﺔ ﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﺫﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼـﻪ
ﺍﳉﻬﺎﺩ ﻣﺎ ٍ
ﻗﺎﻝ ﻓﻴﻪ » :ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ « ﻭﺍﺎﻫﺪﻭﻥ ﲢﺖ ﺭﺍﻳﺎﻢ ﻳﻐﺰﻭﻥ " ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ
" :ﻭﻓﻴﻪ ﺑﺸﺮﻯ ﺑﺒﻘﺎﺀ ﺍﻹِﺳﻼﻡ ﻭﺃﻫﻠﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ؛ ﻷﻥ ﻣﻦ ﻻﺯﻡ ﺑﻘﺎﺀ ﺍﳉﻬﺎﺩ ﺑﻘﺎﺀ ﺍﺎﻫﺪﻳﻦ ﻭﻫـﻢ
ﺍﳌﺴﻠﻤﻮﻥ "
ﺩﻟﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻰ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻹِﻋﺪﺍﺩ ﻟﻠﺠﻬﺎﺩ ،ﻭﺍﺳﺘﺤﺒﺎﺏ ﺭﺑﺎﻁ ﺍﳋﻴﻞ ﻭﺍﻗﺘﻨﺎﺋﻬﺎ ﻟﻠﻐﺰﻭ
،ﻭﻗﺘﺎﻝ ﺃﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ ،ﻭﺃﻥ ﻓﻀﻠﻬﺎ ﻭﺧﲑﻫﺎ ﺑﺎﻕ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .
ﻭﻫﺬﺍ ﻳﺒﲔ ﺃﳘﻴﺔ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻹِﻋﺪﺍﺩ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳋﻴﻞ ﺍﳌﺮﻏﺐ ﻓﻴﻬﺎ :
ﻣﺎ ﻳﺘﺨﺬ ﻟﻠﻐﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻳﻘﺎﺗﻞ ﻋﻠﻴﻬﺎ ،ﺃﻭ ﻳﺮﺗﺒﻂ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ،ﻭﻫﺬﺍ ﺍﻟﺘﺮﻏﻴﺐ ﰲ
ﺍﳋﻴﻞ ﻓﻜﻴﻒ ﲟﻦ ﺃﻋﺪ ﺍﻟﻌﺪﺓ ﻟﻠﺠﻬﺎﺩ ﺑﺄﻋﻈﻢ ﻭﺃﻗﻮﻯ ﻣﻦ ﺍﳋﻴﻞ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﻛﺎﻟﻄـﺎﺋﺮﺍﺕ ،
١٧٥
ﻭﺍﻟﺪﺑﺎﺑﺎﺕ ،ﻭﺍﻟﺴﻔﻦ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺴﺘﻄﻴﻌﻪ ﺍﳌﺴﻠﻤﻮﻥ ؟
ـــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ :ﺃﻧﻔﻘﻲ ﻭﻻ ﲢﺼﻲ ﻓﻴﺤﺼﻲ ﺍﷲ ﻋﻠﻴﻚ
١١٢
ﺼ ﻲ ﺍﻟﱠﻠﻪ ﻋﹶﻠﻴﻚِ ،ﻭ ﹶﻻ ﺗﻮﻋِﻲ ،ﹶﻓﻴﻮ ِﻋ ﻲ ﺍﻟﱠﻠ ﻪ
ﺤِ
ﺤﺼِﻲ ،ﹶﻓﻴ
ﻋ ﻦ ﹶﺃ ﺳﻤﺎ َﺀ :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ» :ﹶﺃﻧ ِﻔﻘِﻲ ،ﻭ ﹶﻻ ﺗ
ﻚ«.١٧٦ ﻋﹶﻠﻴ ِ
ﺣﺮﻛﺔ ﺍﻟﻐﻴﺐ ﻣﻊ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻇ ﹼﻞ ﻟﻪ ،ﺗﺴﲑ ﺣﻴﺚ ﺳﺎﺭ ﻭﺗﻘﻒ ﺣﻴﺚ ﺗﻘﻒ ،ﻭﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺴـﺘﻮﺭ
ﺑﺴﺘﺎﺭ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ،ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﺑﻌﺾ ﺍﳋﻠﻖ ﺩﻭﻥ ﺑﺼﲑﺓ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﺛﺮ ﺣﺮﻛﺎﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜـﻮﻥ،
ﻭﻣﻦ ﺃﺟﻞ ﺧﺮﻕ ﻫﺬﺍ ﺍﻟﺴﺘﺎﺭ ﻧﻈﺮﹰﺍ ﻭﺑﺼﲑﺓ ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﻧﻨﻈﺮ ﺩﺍﺋﻤـﹰﺎ ﺇﱃ )ﻓﻤـﻦ ﺃﻋـﺪﻱ
ﺍﻷﻭﻝ؟!( ﻓﺤﲔ ﻗﺎﻝ ﳍﻢ) :ﻻ ﻋﺪﻭﻯ( ﺳﺄﻟﻮﺍ ﻣﺴﺘﺒﺼﺮﻳﻦ ﻛﻤﺎ ﻳﺮﻭﻩ ﻣﻦ ﺳﻨﻦ ﺟﺎﺭﻳﺔ ﻫﻲ ﺧﻠﻖ ﺍﷲ ﻓﻴﻬﻢ
ﻓﻘﺎﻟﻮﺍ :ﻓﻤﺎ ﺑﺎﻝ ﺍﻹﺑﻞ ﺗﻜﻮﻥ ﰲ ﺍﻟﺮﻣﻞ ﻛﺄﺎ ﺍﻟﻈﺒﺎﺀ ﻓﻴﺨﻠﻄﻬﺎ ﺍﻟﺒﻌﲑ ﺍﻷﺟﺮﺏ ﻓﻴﺠﺮﺎ ،ﻓﻘﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ
) :ﻓﻤﻦ ﺃﻋﺪﻯ ﺍﻷﻭﻝ؟!( ،ﺫﻟﻚ ﻷﻥ ﺍﻟﻮﺍﻗﻒ ﻋﻠﻰ ﺍﻟﺴﻨﻦ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻨﺘﻪ ﰲ ﺇﺟﺮﺍﺀ
ﺍﻷﻗﺪﺍﺭ ﻭﺗﻌﻠﻖ ﺫﻟﻚ ﲟﺎ ﳛﺒﻪ ﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﳋﻠﻖ ﻭﻣﺎ ﻳﺒﻐﻀﻪ ﺇﳕﺎ ﻫﻮ ﻗﺎﺭﺉ ﻟﻠﻜﺘﺎﺏ ﻣﻦ ﻣﻨﺘﺼﻔﻪ ﺃﻭ
ﺑﺎﺩﺉ ﺑﺎﻟﻌﺪ ﻣﻦ ﻏﲑ ﺍﻷﻭﻝ ،ﻭﺍﳌﺆﻣﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻷﻭﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻜﻞ ﺷـﻲﺀ ﻣﻨـﻪ
ﺟ ﹼﻞ ﰲ ﻋﻼﻩ ﻭﺍﻟﺬﻳﻦ ﻳﻘﻔﻬﻮﻥ ﻋﻠﻰ ﺳﻨﻦ ﺍﳊﻮﺍﺩﺙ ﺍﻟﻈﺎﻫﺮﺓ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﻳﺪ ﺍﷲ ﻭﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻫﺆﻻﺀ ﻻ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﻫ ﻢ ﻋ ِﻦ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻫ ﻢ ﻏﹶﺎِﻓﻠﹸﻮ ﹶﻥ{ ]ﺍﻟﺮﻭﻡ ، [٧ :ﻭﻗﺪ ﻗـﺎﻝ
ﻳﻌﻠﻤﻮﻥ ﺇﻻ } ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﻇﹶﺎ ِﻫﺮﺍ ِﻣ ﻦ ﺍﹾﻟ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺎ ﻳﻨﺒﻪ ﺇﱃ ﻳﺪ ﺍﷲ ﻭﺣﻜﻤﺘﻪ ﰲ ﺧﻠﻘﻪ ﻓﻘﺎﻝ} :ﹶﺃ ﻭﹶﻟ ﻢ ﻳﺘ ﹶﻔ ﱠﻜﺮﻭﺍ ﻓِﻲ ﹶﺃﻧ ﹸﻔﺴِـ ِﻬ ﻢ
ﺱ ِﺑِﻠﻘﹶﺎ ِﺀ ﺭﺑﻬِـ ﻢ ﺴﻤﻰ ﻭِﺇ ﱠﻥ ﹶﻛِﺜﲑﺍ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﺤ ﻖ ﻭﹶﺃ ﺟ ٍﻞ ﻣ ﺽ ﻭﻣﺎ ﺑﻴﻨ ﻬﻤﺎ ِﺇﻟﱠﺎ ﺑِﺎﹾﻟ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ
ﺴﻤﺎﻭﺍ ِ ﻣﺎ ﺧﹶﻠ ﻖ ﺍﻟﱠﻠ ﻪ ﺍﻟ
ﻒ ﻛﹶﺎ ﹶﻥ ﻋﺎِﻗﺒ ﹸﺔ ﺍﱠﻟﺬِﻳ ﻦ ِﻣﻦ ﹶﻗﺒِﻠ ِﻬ ﻢ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ِﻣﻨ ﻬ ﻢ ﹸﻗ ﻮ ﹰﺓ ﺽ ﹶﻓﻴﻨ ﹸﻈﺮﻭﺍ ﹶﻛﻴ ﺴﲑﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﹶﻟﻜﹶﺎِﻓﺮﻭ ﹶﻥ ) (٨ﹶﺃ ﻭﹶﻟ ﻢ ﻳ ِ
ﺕ ﹶﻓﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻟﻴ ﹾﻈِﻠ ﻤ ﻬ ﻢ ﻭﹶﻟﻜِـ ﻦ ﺽ ﻭ ﻋ ﻤﺮﻭﻫﺎ ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣﻤﺎ ﻋ ﻤﺮﻭﻫﺎ ﻭﺟﺎ َﺀﺗ ﻬ ﻢ ﺭ ﺳﹸﻠ ﻬ ﻢ ﺑِﺎﹾﻟﺒﻴﻨﺎ ِ ﻭﹶﺃﺛﹶﺎﺭﻭﺍ ﺍﹾﻟﹶﺄ ﺭ
ﺴ ﻬ ﻢ ﻳ ﹾﻈِﻠﻤﻮ ﹶﻥ )] {(٩ﺍﻟﺮﻭﻡ[٩ ،٨ :
ﻛﹶﺎﻧﻮﺍ ﹶﺃﻧ ﹸﻔ
ﻓﻬﻲ ﻳﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﺍﻵﺧﺮ ،ﻭﻛﻞ ﺷﻲﺀ ﻟﻪ ﺗﻌﻠﻖ ﲟﺎ ﳛﺒﻪ ﻭﻳﺒﻐﻀﻪ ﻭﺳﺘﺒﻘﻰ ﺳﻨﻦ ﺍﻟﺘﻘﻠﺐ ﻭﺍﻟﻨﻬﺎﻳﺎﺕ
ﻗﺎﺋﻤﺔ .ﻭﺣﺪﻳﺚ ﺍﻟﻌﺪﻭﻯ ﻟﻴﺲ ﺇﻧﻜﺎﺭﹰﺍ ﻟﺴﻨﺔ ﺳﺮﻳﺎﻥ ﺍﳌﺮﺽ ﰲ ﺍﳋﻠﻖ ﺑﻔﻌﻞ ﺍﳌﺨﺎﻟﻄﺔ ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺇﻥ ﻗﺎﻝ
ﺑﻪ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ﺇﻻ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ ﺑﻪ ﻭﺍﺣﺪ ﺍﻟﻴﻮﻡ ﻟﻘﻴﻞ ﻟﻪ :ﻫﻞ ﺗﻘﺒﻞ ﺃﻥ ﺗﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ ﻣﺮﻳﻀـﺔ ﺑﺎﻟﺴـﻴﺪﺍ
)ﻣﺮﺽ ﺍﻹﻳﺪﺯ :ﻧﻘﺺ ﺍﳌﻨﺎﻋﺔ(؟ ﺃﻭ ﻫﻞ ﺗﻘﺒﻞ ﺃﻥ ﺗﺰﻭﺝ ﻋﺮﺿﻚ ﻟﻮﺍﺣﺪ ﻣﺼﺎﺏ ﺑـﻪ ،ﺣﻴﻨـﻬﺎ ﺳـﺘﻌﺮﻑ
ﺟﻮﺍﺏ ﻗﻠﺒﻪ ﻭﻋﻘﻠﻪ ﻻ ﻣﻨﺎﻛﻔﺔ ﻟﺴﺎﻧﻪ.
ﻭﺍﻟﻘﺼﺪ ﺃﻥ ﻳﻌﻠﻢ ﺍﳋﻠﻖ ﺃﻥ ﺍﳌﺮﺀ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻠﻢ ﺣﺮﻛﺔ ﺍﻟﻐﻴﺐ ﳌﺎ ﳚﺮﻱ ﻋﻠـﻰ ﺍﻷﺭﺽ ﻣـﻦ ﺃﻋﻤـﺎﻝ
ﻭﺃﺧﻼﻕ ،ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺍﻷﺭﺽ ﻫﺪﺍﻳﺔ ﻓﺈﻥ ﺣﺮﻛﺔ ﺍﻟﻐﻴﺐ ﻫﻲ ﺇﻣﺪﺍﺩ ﻫﺬﻩ ﺍﳍﺪﺍﻳـﺔ ﻛﻤـﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ:
- ١٧٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٢٥٩١)(١٥٨ /٣ﻭﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٠٢٩)(٣٣٦ :
]ﺵ )ﻭﻻ ﺗﻮﻋﻲ ﻓﻴﻮﻋﻲ ﺍﷲ ﻋﻠﻴﻚ( ﺍﻹﻳﻌﺎﺀ ﺟﻌﻞ ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻮﻋﺎﺀ ﻭﺃﺻﻠﻪ ﺍﳊﻔﻆ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻨﺎ ﻣﻨﻊ ﺍﻟﻔﻀﻞ ﻋﻤﻦ ﺍﻓﺘﻘﺮ ﺇﻟﻴﻪ ﻭﻣﻌﲎ ﻓﻴﺤﺼﻲ
ﺍﷲ ﻋﻠﻴﻚ ﻭﻳﻮﻋﻲ ﻋﻠﻴﻚ ﺃﻱ ﳝﻨﻌﻚ ﻓﻀﻠﻪ ﻭﻳﻘﺘﺮ ﻋﻠﻴﻚ ﻛﻤﺎ ﻣﻨﻌﺖ ﻭﻗﺘﺮﺕ ﻭﻫﻲ ﻣﻦ ﳎﺎﺯ ﺍﳌﻘﺎﺑﻠﺔ ﻭﲡﻨﻴﺲ ﺍﻟﻜﻼﻡ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻣﻜـﺮﻭﺍ
ﻭﻣﻜﺮ ﺍﷲ ﻭﻗﻴﻞ ﻣﻌﲏ ﻻ ﲢﺼﻲ ﺃﻱ ﻻ ﺗﻌﺪﻳﻪ ﻓﺘﺴﺘﻜﺜﺮﻳﻪ ﻓﻴﻜﻮﻥ ﺳﺒﺒﺎ ﻻﻧﻘﻄﺎﻉ ﺇﻧﻔﺎﻗﻚ ﻗﺎﻝ ﺍﻷﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﻣﻌﻨﺎﻩ ﺍﳊﺚ ﻋﻠـﻰ ﺍﻟﻨﻔﻘـﺔ ﰲ
ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻹﻣﺴﺎﻙ ﻭﺍﻟﺒﺨﻞ ﻭﻋﻦ ﺍﺩﺧﺎﺭ ﺍﳌﺎﻝ ﰲ ﺍﻟﻮﻋﺎﺀ[
١١٣
ﺠ ﹾﻠﻨﺎ
}ﻭﺍﱠﻟﺬِﻳ ﻦ ﺍ ﻫﺘ ﺪﻭﺍ ﺯﺍ ﺩ ﻫ ﻢ ﻫﺪﻯ ﻭﺁﺗﺎ ﻫ ﻢ ﺗ ﹾﻘﻮﺍ ﻫ ﻢ{ ]ﳏﻤﺪ [١٧ :ﻭﺍﷲ ﻗﺎﻝ } :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳﺮِﻳ ﺪ ﺍﹾﻟﻌﺎ ِﺟﹶﻠ ﹶﺔ ﻋ
ﺼﻠﹶﺎﻫﺎ ﻣ ﹾﺬﻣﻮﻣﺎ ﻣ ﺪﺣﻮﺭﺍ ) (١٨ﻭ ﻣ ﻦ ﹶﺃﺭﺍ ﺩ ﺍﻟﹾﺂ ِﺧ ﺮ ﹶﺓ ﻭ ﺳﻌﻰ
ﹶﻟ ﻪ ﻓِﻴﻬﺎ ﻣﺎ ﻧﺸﺎ ُﺀ ِﻟ ﻤ ﻦ ﻧﺮِﻳ ﺪ ﹸﺛ ﻢ ﺟ ﻌ ﹾﻠﻨﺎ ﹶﻟ ﻪ ﺟ ﻬﻨ ﻢ ﻳ
ﻚ ﻭﻣﺎ
ﺸﻜﹸﻮﺭﺍ ) (١٩ﹸﻛﻠﺎ ﻧ ِﻤ ﺪ ﻫ ﺆﻟﹶﺎ ِﺀ ﻭ ﻫ ﺆﻟﹶﺎ ِﺀ ِﻣ ﻦ ﻋﻄﹶﺎ ِﺀ ﺭﺑ ﻚ ﻛﹶﺎ ﹶﻥ ﺳ ﻌﻴ ﻬ ﻢ ﻣ
ﹶﻟﻬﺎ ﺳ ﻌﻴﻬﺎ ﻭ ﻫ ﻮ ﻣ ﺆ ِﻣ ﻦ ﹶﻓﺄﹸﻭﹶﻟِﺌ
ﺕ ﻭﹶﺃ ﹾﻛﺒـ ﺮ
ﺾ ﻭﹶﻟﻠﹾﺂ ِﺧ ﺮ ﹸﺓ ﹶﺃ ﹾﻛﺒ ﺮ ﺩ ﺭﺟﺎ ٍﻀ ﻬ ﻢ ﻋﻠﹶﻰ ﺑ ﻌ ٍ
ﻀ ﹾﻠﻨﺎ ﺑ ﻌ
ﻒ ﹶﻓ
ﺤﻈﹸﻮﺭﺍ ) (٢٠ﺍﻧ ﹸﻈ ﺮ ﹶﻛﻴ ﻚ ﻣ ﻛﹶﺎ ﹶﻥ ﻋﻄﹶﺎ ُﺀ ﺭﺑ
ﺗ ﹾﻔﻀِﻴﻠﹰﺎ )] {(٢١ﺍﻹﺳﺮﺍﺀ.١٧٧[٢١ - ١٨ :
ﻭﰲ ﺍﻟﻐﻴﺐ ﺣﺮﻛﺔ ﻳﺮﺻﺪﻫﺎ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﻫﻲ ﳏﻂ ﻧﻈﺮﻫﻢ ،ﻭﺃﻋﻈﻤﻬﺎ ﻣﺎ ﻳﻘﻊ ﰲ ﻧﻔﺲ ﺍﻟﺮﲪﻦ ﻣﻦ ﻓﺮﺡ
ﻭﺣﺐ ﻭﺭﺿﺎ ﺃﻭ ﻏﻀﺐ ﻭﺳﺨﻂ ﻭﺑﻐﺾ ،ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﻧﻔﺲ ﺍﷲ ﲡﺎﻫﻚ ﻓـﺎﻧﻈﺮ ﺇﱃ ﻣـﺎ ﰲ
ﻧﻔﺴﻚ ﻭﻗﻠﺒﻚ ﻋﻦ ﺍﷲ ،ﻫﻞ ﲢﺒﻪ؟ ﻫﻞ ﺃﺻﺒﺤﺖ ﺗﻄﻠﺐ ﺭﺿﺎﻩ؟ ﻫﻞ ﺃﻧﺖ ﺭﺍﺽ ﻋﻨﻪ؟ ﻫﻞ ﻇﻨـﻚ ﻓﻴـﻪ
ﺣﺴﻦ؟ ﻫﻞ ﺗﺮﺍﻋﻲ ﺃﻣﺮﻩ ﻭﺗﻨﻔﻲ ﻣﻌﺼﻴﺘﻪ؟ ﻓﺎﷲ ﳛﺐ ﻣﻦ ﳛﺒﻪ ﻭﻳﺮﺿﻰ ﻋﻤﻦ ﺭﺿﻲ ﻋﻨﻪ ،ﻭﻫﻮ ﻋﻨﺪ ﺣﺴﻦ
ﻇﻦ ﻋﺒﺪﻩ ﺑﻪ ﻭﻫﻜﺬﺍ ﻫﻲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ،ﻓﺎﻟﻌﻄﺎﺀ ﻳﻘﺎﺑﻞ ﲟﺜﻠﻪ ﻭﻛﺬﻟﻚ ﺍﳌﻨﻊ ،ﻭﺍﻹﺣﺼﺎﺀ ﻳﻘﺎﺑﻞ ﲟﺜﻠﻪ
ﻭﻛﺬﻟﻚ ﺍﻟﺒﺴﻂ ،ﻭﻣﺎ ﻣﻦ ﻓﻌﻞ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻭﻳﻘﺎﺑﻠﻪ ﺣﺮﻛﺔ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺗﻜﻮﻥ ﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻟـﺪﻧﻴﺎ
ﻚ ِﺇﻧﻤـﺎ
ﻭﺍﻵﺧﺮﺓ ،ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﺑﻴﻌﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻟﻠﻨﱯ ِ} :ﺇ ﱠﻥ ﺍﻟﱠـﺬِﻳ ﻦ ﻳﺒﺎِﻳﻌﻮﻧـ
ﻕ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ { ]ﺍﻟﻔﺘﺢ ،[١٠ :ﻭﻋﻦ ﺍﻟﺼﺪﻗﺔ ﺃﺎ ﺗﻘﻊ ﰲ ﻳﺪ ﺍﷲ ﺗﻌـﺎﱃ ﻗﺒـﻞ ﻳـﺪ ﻳﺒﺎﻳِﻌﻮ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻳ ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﻮ
- ١٧٧ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻴﺶ ﳍﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺪﻫﺎ ،ﻓﻼ ﻳﺘﻄﻠﻊ ﺇﱃ ﺃﻋﻠﻰ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﱵ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ،ﻓﺈﻥ ﺍﷲ ﻳﻌﺠﻞ ﻟﻪ ﺣﻈﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ ﺣـﲔ
ﻳﺸﺎﺀ ،ﰒ ﺗﻨﺘﻈﺮﻩ ﰲ ﺍﻵﺧﺮﺓ ﺟﻬﻨﻢ ﻋﻦ ﺍﺳﺘﺤﻘﺎﻕ .ﻓﺎﻟﺬﻳﻦ ﻻ ﻳﺘﻄﻠﻌﻮﻥ ﺇﱃ ﺃﺑﻌﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺭﺽ ﻳﺘﻠﻄﺨﻮﻥ ﺑﻮﺣﻠﻬﺎ ﻭﺩﻧﺴـﻬﺎ ﻭﺭﺟﺴـﻬﺎ،
ﻭﻳﺴﺘﻤﺘﻌﻮﻥ ﻓﻴﻬﺎ ﻛﺎﻷﻧﻌﺎﻡ ،ﻭﻳﺴﺘﺴﻠﻤﻮﻥ ﻓﻴﻬﺎ ﻟﻠﺸﻬﻮﺍﺕ ﻭﺍﻟﱰﻋﺎﺕ .ﻭﻳﺮﺗﻜﺒﻮﻥ ﰲ ﺳﺒﻴﻞ ﲢﺼﻴﻞ ﺍﻟﻠﺬﺓ ﺍﻷﺭﺿﻴﺔ ﻣﺎ ﻳﺆﺩﻱ ﻢ ﺇﱃ ﺟﻬـﻨﻢ:
ﺼﻼﻫﺎ ﻣ ﹾﺬﻣﻮﻣﹰﺎ ﻣ ﺪﺣﻮﺭﹰﺍ« .ﻣﺬﻣﻮﻣﺎ ﲟﺎ ﺍﺭﺗﻜﺐ ،ﻣﺪﺣﻮﺭﺍ
ﺠﻠﹾﻨﺎ ﹶﻟ ﻪ ﻓِﻴﻬﺎ ﻣﺎ ﻧﺸﺎ ُﺀ ِﻟ ﻤ ﻦ ﻧﺮِﻳﺪ ،ﹸﺛ ﻢ ﺟ ﻌﻠﹾﻨﺎ ﹶﻟ ﻪ ﺟ ﻬﻨ ﻢ ﻳ
» ﻣ ﻦ ﻛﺎ ﹶﻥ ﻳﺮِﻳ ﺪ ﺍﻟﹾﻌﺎ ِﺟﹶﻠ ﹶﺔ ﻋ
ﲟﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻣﻦ ﻋﺬﺍﺏ.
ﺸﻜﹸﻮﺭﹰﺍ« .ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻵﺧﺮﺓ ﻻ ﺑﺪ ﺃﻥ ﻳﺴﻌﻰ ﳍـﺎ ﺳـﻌﻴﻬﺎ، ﻚ ﻛﺎ ﹶﻥ ﺳ ﻌﻴ ﻬ ﻢ ﻣ » ﻭ ﻣ ﻦ ﺃﹶﺭﺍ ﺩ ﺍﻟﹾﺂ ِﺧ ﺮ ﹶﺓ ﻭﺳﻌﻰ ﻟﹶﻬﺎ ﺳ ﻌﻴﻬﺎ ﻭ ﻫ ﻮ ﻣ ﺆ ِﻣﻦ ،ﹶﻓﺄﹸﻭﻟِﺌ
ﻓﻴﺆﺩﻱ ﺗﻜﺎﻟﻴﻔﻬﺎ ،ﻭﻳﻨﻬﺾ ﺑﺘﺒﻌﺎﺎ ،ﻭﻳﻘﻴﻢ ﺳﻌﻴﻪ ﳍﺎ ﻋﻠﻰ ﺍﻹﳝﺎﻥ .ﻭﻟﻴﺲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺘﻤﲏ ،ﻭﻟﻜﻦ ﻣﺎ ﻭﻗﺮ ﰲ ﺍﻟﻘﻠﺐ ﻭﺻﺪﻗﻪ ﺍﻟﻌﻤﻞ .ﻭﺍﻟﺴـﻌﻲ
ﻟﻶﺧﺮﺓ ﻻ ﳛﺮﻡ ﺍﳌﺮﺀ ﻣﻦ ﻟﺬﺍﺋﺬ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻄﻴﺒﺔ ،ﺇﳕﺎ ﳝﺪ ﺑﺎﻟﺒﺼﺮ ﺇﱃ ﺁﻓﺎﻕ ﺃﻋﻠﻰ ﻓﻼ ﻳﻜﻮﻥ ﺍﳌﺘﺎﻉ ﰲ ﺍﻷﺭﺽ ﻫﻮ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ .ﻭﻻ ﺿﲑ ﺑﻌﺪ
ﺫﻟﻚ ﻣﻦ ﺍﳌﺘﺎﻉ ﺣﲔ ﳝﻠﻚ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ،ﻓﻼ ﻳﻜﻮﻥ ﻋﺒﺪﺍ ﳍﺬﺍ ﺍﳌﺘﺎﻉ .ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻟﻌﺎﺟﻠﺔ ﻳﻨﺘﻬﻲ ﺇﱃ ﺟﻬﻨﻢ ﻣﺬﻣﻮﻣﺎ ﻣـﺪﺣﻮﺭﺍ،
ﻓﺎﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻵﺧﺮﺓ ﻭﻳﺴﻌﻰ ﳍﺎ ﺳﻌﻴﻬﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﻣﺸﻜﻮﺭﺍ ﻳﺘﻠﻘﻰ ﺍﻟﺘﻜﺮﱘ ﰲ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﺟﺰﺍﺀ ﺍﻟﺴﻌﻲ ﺍﻟﻜﺮﱘ ﳍﺪﻑ ﻛﺮﱘ ،ﻭﺟﺰﺍﺀ ﺍﻟﺘﻄﻠﻊ
ﺇﱃ ﺍﻷﻓﻖ ﺍﻟﺒﻌﻴﺪ ﺍﻟﻮﺿﻲﺀ.
ﺇﻥ ﺍﳊﻴﺎﺓ ﻟﻸﺭﺽ ﺣﻴﺎﺓ ﺗﻠﻴﻖ ﺑﺎﻟﺪﻳﺪﺍﻥ ﻭﺍﻟﺰﻭﺍﺣﻒ ﻭﺍﳊﺸﺮﺍﺕ ﻭﺍﳍﻮﺍﻡ ﻭﺍﻟﻮﺣﻮﺵ ﻭﺍﻷﻧﻌﺎﻡ .ﻓﺄﻣﺎ ﺍﳊﻴﺎﺓ ﻟﻶﺧﺮﺓ ﻓﻬﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻼﺋﻘﺔ ﺑﺎﻹﻧﺴﺎﻥ
ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﷲ ،ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻓﺴﻮﺍﻩ ،ﻭﺃﻭﺩﻉ ﺭﻭﺣﻪ ﺫﻟﻚ ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﻳﱰﻉ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﺇﻥ ﺍﺳﺘﻘﺮﺕ ﻋﻠﻰ ﺍﻷﺭﺽ ﻗـﺪﻣﺎﻩ .ﻋﻠـﻰ ﺃﻥ
ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ﺇﳕﺎ ﻳﻨﺎﻟﻮﻥ ﻣﻦ ﻋﻄﺎﺀ ﺍﷲ .ﺳﻮﺍﺀ ﻣﻨﻬﻢ ﻣﻦ ﻳﻄﻠﺐ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻌﻄﺎﻫﺎ ﻭﻣﻦ ﻳﻄﻠﺐ ﺍﻵﺧﺮﺓ ﻓﻴﻠﻘﺎﻫﺎ .ﻭﻋﻄﺎﺀ ﺍﷲ ﻻ ﳛﻈﺮﻩ ﺃﺣﺪ ﻭﻻ
ﺤﻈﹸﻮﺭﹰﺍ«.
ﻚ ﻣ
ﻚ .ﻭﻣﺎ ﻛﺎ ﹶﻥ ﻋﻄﺎ ُﺀ ﺭﺑ
ﳝﻨﻌﻪ ،ﻓﻬﻮ ﻣﻄﻠﻖ ﺗﺘﻮﺟﻪ ﺑﻪ ﺍﳌﺸﻴﺌﺔ ﺣﻴﺚ ﺗﺸﺎﺀ » :ﹸﻛﻠﺎ ﻧ ِﻤ ﺪ ﻫﺆﻻ ِﺀ ﻭ ﻫﺆﻻ ِﺀ ِﻣ ﻦ ﻋﻄﺎ ِﺀ ﺭﺑ
ﻭﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻷﺭﺽ ﻣﻠﺤﻮﻅ ﺑﲔ ﺍﻟﻨﺎﺱ ﲝﺴﺐ ﻭﺳﺎﺋﻠﻬﻢ ﻭﺃﺳﺒﺎﻢ ﻭﺍﲡﺎﻫﺎﻢ ﻭﺃﻋﻤﺎﳍﻢ ،ﻭﳎﺎﻝ ﺍﻷﺭﺽ ﺿﻴﻖ ﻭﺭﻗﻌﺔ ﺍﻷﺭﺽ ﳏـﺪﻭﺩﺓ.
ﻓﻜﻴﻒ ﻢ ﰲ ﺍﺎﻝ ﺍﻟﻮﺍﺳﻊ ﻭﰲ ﺍﳌﺪﻯ ﺍﳌﺘﻄﺎﻭﻝ .ﻛﻴﻒ ﻢ ﰲ ﺍﻵﺧﺮﺓ ﺍﻟﱵ ﻻ ﺗﺰﻥ ﻓﻴﻬﺎ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ؟
ﺕ ﻭﹶﺃ ﹾﻛﺒ ﺮ ﺗ ﹾﻔﻀِﻴﻠﹰﺎ« .ﻓﻤﻦ ﺷﺎﺀ ﺍﻟﺘﻔﺎﻭﺕ ﺍﳊﻖ ،ﻭﻣﻦ ﺷﺎﺀ ﺍﻟﺘﻔﺎﺿﻞ ﺍﻟﻀـﺨﻢ، ﺾ ﻭﹶﻟﻠﹾﺂ ِﺧ ﺮ ﹸﺓ ﹶﺃ ﹾﻛﺒ ﺮ ﺩﺭﺟﺎ ٍ
ﻀ ﻬ ﻢ ﻋﻠﻰ ﺑ ﻌ ٍ
ﻀﻠﹾﻨﺎ ﺑ ﻌ
ﻒ ﹶﻓ
»ﺍﻧ ﹸﻈ ﺮ ﹶﻛﻴ
ﻓﻬﻮ ﻫﻨﺎﻙ ﰲ ﺍﻵﺧﺮﺓ .ﻫﻨﺎﻟﻚ ﰲ ﺍﻟﺮﻗﻌﺔ ﺍﻟﻔﺴﻴﺤﺔ ،ﻭﺍﻵﻣﺎﺩ ﺍﳌﺘﻄﺎﻭﻟﺔ ﺍﻟﱵ ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻫﺎ ﺇﻻ ﺍﷲ .ﻭﰲ ﺫﻟﻚ ﻓﻠﻴﺘﻨﺎﻓﺲ ﺍﳌﺘﻨﺎﻓﺴـﻮﻥ ﻻ ﰲ
ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻘﻠﻴﻞ ﺍﳍﺰﻳﻞ ...ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٨٩٥ :
١١٤
ﺍﻟﻔﻘﲑ ،١٧٨ﻭﻋﻦ ﻴﻖ ﺍﳊﻤﺎﺭ ﺃﻧﻪ ﺭﺃﻯ ﺷﻴﻄﺎﻧﹰﺎ ﻭﻋﻦ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻜﺔ ﺃﺎ ﺭﺃﺕ ﻣﻠﻜﹰﺎ ،١٧٩ﻭﻫﻜﺬﺍ ﳝﻮﺝ ﻋﺎﱂ
ﺤ ﻤ ِﺪ ﺭﺑﻬِـ ﻢ ﻭﻳ ﺆ ِﻣﻨـﻮ ﹶﻥ ﺑِـ ِﻪ
ﺴﺒﺤﻮ ﹶﻥ ﺑِ
ﺵ ﻭ ﻣ ﻦ ﺣ ﻮﹶﻟ ﻪ ﻳ
ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ﻌ ﺮ
ﺍﻟﻐﻴﺐ ﲝﺮﻛﺔ ﺍﳌﻼﺋﻜﺔ } -ﺍﱠﻟﺬِﻳ ﻦ ﻳ
ﻚ ﻭِﻗﻬِـ ﻢ ﺖ ﹸﻛ ﱠﻞ ﺷ ﻲ ٍﺀ ﺭ ﺣ ﻤ ﹰﺔ ﻭ ِﻋﻠﹾﻤﹰﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ﻟِﱠﻠﺬِﻳ ﻦ ﺗﺎﺑﻮﺍ ﻭﺍﺗﺒﻌﻮﺍ ﺳﺒِﻴﹶﻠ ﺴﺘ ﻐ ِﻔﺮﻭ ﹶﻥ ِﻟﱠﻠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺭﺑﻨﺎ ﻭ ِﺳ ﻌ
ﻭﻳ
ﺠﺤِﻴ ِﻢ{ ]ﻏﺎﻓﺮ - [٧ :ﻭﳛﻀﺮﻭﻥ ﺣﻠﻘﺎﺕ ﺍﻟﺬﻛﺮ ،١٨٠ﻭ)}ِﺇ ﹾﺫ ﻳﻮﺣِﻲ ﺭﺑ
ﻚ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﹶﺃﻧـﻲ ﺏ ﺍﹾﻟ ﻋﺬﹶﺍ
ﺿ ِﺮﺑﻮﺍ ﻣِـﻨ ﻬ ﻢ ﻕ ﻭﺍ ﻕ ﺍﹾﻟﹶﺄ ﻋﻨﺎ ِ
ﺿ ِﺮﺑﻮﺍ ﹶﻓ ﻮ
ﺐ ﻓﹶﺎ ﺏ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﺍﻟ ﺮ ﻋ ﻣ ﻌ ﹸﻜ ﻢ ﹶﻓﹶﺜﺒﺘﻮﺍ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺳﹸﺄﹾﻟﻘِﻲ ﻓِﻲ ﹸﻗﻠﹸﻮ ِ
ﺐ ﻓﻼﻧﺎ ﻓﺄﺣﺒﻮﻩ( ١٨١ﻭﲤﻮﺝ ﺍﻷﺭﺽ ﺬﻩ ﺍﳊﺮﻛﺔ ﳕﻮﹰﺍ ﹸﻛ ﱠﻞ ﺑﻨﺎ ٍﻥ{ ]ﺍﻷﻧﻔﺎﻝ ([١٢ :ﻭﺍﷲ ﻳﻨﺎﺩﻱ )ﺇﻧﻲ ﺃﺣ
)ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﳌﻠﻚ( ﻭﺇﳚﺎﺩﹰﺍ ﻟﺸﻲﺀ ﱂ ﻳﻜﻦ ﻭﺑﺮﻛﺔ ﳌﻮﺟﻮﺩ ﺿﻌﻴﻒ ﻭ ﻣﺤﻘﹰﺎ ﳌﻐﺮﻭﺭ ﻣﺘﻜﱪ ،ﻓﺘـﻬﺘﺰ ﺍﻷﺭﺽ
ﺯﻻﺯﻝ ﻭﺑﺮﺍﻛﲔ ﻋﺬﺍﺑﹰﺎ ﻭﺍﺑﺘﻼﺀً ،ﻭﻫﺎ ﻫﻮ ﺭﺳﻮﻟﻨﺎ ﻳﺴﺘﺄﺫﻧﻪ ﻣﻠﻚ ﺍﳉﺒﺎﻝ ﺃﻥ ﻳﻄﺒﻖ ﻋﻠﻰ ﺃﻫـﻞ ﻣﻜـﺔ
ﺟﺒﻠﻴﻬﺎ )ﺍﻷﺧﺸﺒﲔ( ١٨٢ﻭﻳﻘﻒ ﻫﺬﺍ ﺍﻟﻐﻴﺐ ﻣﻨﺘﻈﺮﹰﺍ ﺇﺷﺎﺭﺓ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﻠﻮ ﻗﺎﻝ "ﻧﻌﻢ" ﻟﺘﺤﺮﻛﺖ
ﻕ ﻋﹶﻠﻴ ِﻪ«ﺍﻹﺑﺎﻧﺔ ﺍﻟﻜـﱪﻯ ﻻﺑـﻦ ﺑﻄـﺔ )/٧ ﺼ ﺪ ِ ﺼ ﺪﹶﻗ ﹶﺔ ﺗ ﹶﻘ ﻊ ﻓِﻲ ﻳ ِﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﺗ ﹶﻘ ﻊ ﻓِﻲ ﻳ ِﺪ ﺍﹾﻟ ﻤ
ﺸﺔﹶ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ِ» :ﺇ ﱠﻥ ﺍﻟ - ١٧٨ﻋ ﻦ ﻋﺎِﺋ
( ٢٢٣)(٢٩٤ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ( ٨٥٧١)(١٠٩ /٩ﺻﺤﻴﺢ ﻟﻐﲑﻩ
ﺕ ﻣﹶﻠﻜﹰـﺎ ،ﻭِﺇﺫﹶﺍ
ﻀِﻠﻪِ ،ﹶﻓِﺈﻧﻬـﺎ ﺭﹶﺃ
ﺡ ﺍﻟ ﺪﻳ ﹶﻜ ِﺔ ﻓﹶﺎ ﺳﹶﺄﻟﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﹶﻓ
ﺻﻴﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝِ» :ﺇﺫﹶﺍ ﺳ ِﻤ ﻌﺘ ﻢ ِ - ١٧٩ﻋ ﻦ ﹶﺃﺑِﻲ ﻫﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺸﻴﻄﹶﺎﻥِ ،ﹶﻓِﺈﻧ ﻪ ﺭﺃﹶﻯ ﺷﻴﻄﹶﺎﻧﺎ« ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ- ٣٣٠٣(٤١٨ : ﳊﻤﺎ ِﺭ ﹶﻓﺘ ﻌ ﻮﺫﹸﻭﺍ ﺑِﺎﻟﱠﻠ ِﻪ ِﻣ ﻦ ﺍﻟ
ﺳ ِﻤ ﻌﺘ ﻢ ﻧﻬِﻴ ﻖ ﺍ ِ
]- ١١٧١ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ ﺭﻗﻢ ) .٢٧٢٩ﻴﻖ ﺍﳊﻤـﺎﺭ( ﺻـﻮﺗﻪ
ﺍﳌﻨﻜﺮ[
ﻕ ﻳ ﹾﻠﺘ ِﻤﺴﻮ ﹶﻥ ﹶﺃ ﻫ ﹶﻞ ﺍﻟ ﱢﺬ ﹾﻛﺮِ ،ﹶﻓِﺈﺫﹶﺍ ﻭ ﺟﺪﻭﺍ ﹶﻗ ﻮﻣﺎ ﻳ ﹾﺬ ﹸﻛﺮﻭ ﹶﻥ - ١٨٠ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ ":ﺇ ﱠﻥ ِﻟﱠﻠ ِﻪ ﻣ ﹶ
ﻼِﺋ ﹶﻜ ﹰﺔ ﻳﻄﹸﻮﻓﹸﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ﱡﻄ ﺮ ِ
ﺴﹶﺄﹸﻟ ﻬ ﻢ ﺭﺑ ﻬﻢ ،ﻭ ﻫ ﻮ ﹶﺃ ﻋﹶﻠ ﻢ ِﻣﻨ ﻬﻢ ،ﻣـﺎ ﻳﻘﹸـﻮ ﹸﻝ ﺴﻤﺎ ِﺀ ﺍﻟ ﺪﻧﻴﺎ« ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴ
ﺤِﺘ ِﻬ ﻢ ِﺇﻟﹶﻰ ﺍﻟ ﺤﻔﱡﻮﻧ ﻬ ﻢ ِﺑﹶﺄ ﺟِﻨ
ﺍﻟﱠﻠ ﻪ ﺗﻨﺎ ﺩﻭﺍ :ﻫﹸﻠﻤﻮﺍ ِﺇﻟﹶﻰ ﺣﺎ ﺟِﺘ ﹸﻜ ﻢ " ﻗﹶﺎ ﹶﻝ» :ﹶﻓﻴ
ﻚ " ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻻ ﻭﺍﻟﻠﱠـ ِﻪ ﻣـﺎ ﺠﺪﻭﻧ
ﻚ ﻭﻳ ﻤ ﺤ ﻤﺪﻭﻧ ﻚ ﻭﻳ ﻚ ﻭﻳ ﹶﻜﺒﺮﻭﻧ
ﺴﺒﺤﻮﻧ ِﻋﺒﺎﺩِﻱ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻳ
ﻚﺤﻤِﻴﺪﺍ ،ﻭﹶﺃ ﹾﻛﹶﺜ ﺮ ﻟﹶـ ﻚ ﺗﻤﺠِﻴﺪﺍ ﻭﺗ ﻚ ِﻋﺒﺎ ﺩﺓﹰ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟ
ﻒ ﹶﻟ ﻮ ﺭﹶﺃ ﻭﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻟ ﻮ ﺭﹶﺃ ﻭ ﻙ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ﹶﻟ ﺭﹶﺃ ﻭﻙ؟ " ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻭ ﹶﻛﻴ
ﺏ ﻣﺎ ﺭﹶﺃ ﻭﻫﺎ " ﳉﻨ ﹶﺔ« ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﻭ ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻫﺎ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ﻳﺎ ﺭ ﻚﺍﹶ ﺴﹶﺄﻟﹸﻮﻧ ﺴﹶﺄﻟﹸﻮﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ» :ﻳ ﺴﺒِﻴﺤﺎ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﹶﻓﻤﺎ ﻳ ﺗ
ﻒ ﹶﻟ ﻮ ﹶﺃﻧ ﻬ ﻢ ﺭﹶﺃ ﻭﻫﺎ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻟ ﻮ ﹶﺃﻧ ﻬ ﻢ ﺭﹶﺃ ﻭﻫﺎ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ﻋﹶﻠﻴﻬﺎ ِﺣ ﺮﺻﺎ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟﻬﺎ ﹶﻃﹶﻠﺒﺎ ،ﻭﹶﺃ ﻋ ﹶﻈ ﻢ ﻓِﻴﻬﺎ ﺭ ﹾﻏﺒﺔﹰ ،ﻗﹶﺎ ﹶﻝ:
ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﹶﻓ ﹶﻜﻴ
ﻒ
ﺏ ﻣﺎ ﺭﹶﺃ ﻭﻫﺎ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﹶﻓ ﹶﻜﻴ ﹶﻓ ِﻤ ﻢ ﻳﺘ ﻌ ﻮﺫﹸﻭﻥﹶ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥِ :ﻣ ﻦ ﺍﻟﻨﺎ ِﺭ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮ ﹸﻝ :ﻭ ﻫ ﹾﻞ ﺭﹶﺃ ﻭﻫﺎ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ﻳﺎ ﺭ
ﺕ ﹶﻟ ﻬ ﻢ " ﻗﹶـﺎ ﹶﻝ":
ﹶﻟ ﻮ ﺭﹶﺃ ﻭﻫﺎ؟ " ﻗﹶﺎ ﹶﻝ ":ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻟ ﻮ ﺭﹶﺃ ﻭﻫﺎ ﻛﹶﺎﻧﻮﺍ ﹶﺃ ﺷ ﺪ ﻣِﻨﻬﺎ ِﻓﺮﺍﺭﺍ ،ﻭﹶﺃ ﺷ ﺪ ﹶﻟﻬﺎ ﻣﺨﺎﹶﻓ ﹰﺔ " ﻗﹶﺎ ﹶﻝ ":ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﹶﻓﹸﺄ ﺷ ِﻬ ﺪ ﹸﻛ ﻢ ﹶﺃﻧﻲ ﹶﻗ ﺪ ﹶﻏ ﹶﻔ ﺮ
ﺴ ﻬ ﻢ " ﺸﻘﹶﻰ ِﺑ ِﻬ ﻢ ﺟﻠِﻴ ﳉﹶﻠﺴﺎ ُﺀ ﹶﻻ ﻳ
ﺲ ِﻣﻨ ﻬﻢِ ،ﺇﻧﻤﺎ ﺟﺎ َﺀ ِﻟﺤﺎ ﺟ ٍﺔ .ﻗﹶﺎ ﹶﻝ :ﻫ ﻢ ﺍ ﹸ ﻼ ﹲﻥ ﹶﻟﻴ ﻼِﺋ ﹶﻜ ِﺔ :ﻓِﻴﻬِ ﻢ ﹸﻓ ﹶ
ﻚ ِﻣ ﻦ ﺍ ﹶﳌ ﹶ
ﻳﻘﹸﻮ ﹸﻝ ﻣﹶﻠ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٨٠٥ - ٦٤٠٨(٦٥٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ ﻓﻀـﻞ
ﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ ﺭﻗﻢ ) ٢٦٨٩ﻳﻄﻮﻓﻮﻥ( ﳝﺸﻮﻥ ﻭﻳﺪﻭﺭﻭﻥ ﺣﻮﻝ ﺍﻟﻨﺎﺱ) .ﻳﻠﺘﻤﺴﻮﻥ( ﻳﻄﻠﺒﻮﻥ) .ﻓﻴﺤﻔـﻮﻢ( ﻳﻄﻮﻗـﻮﻢ ﻭﳛﻴﻄـﻮﻥ ـﻢ
ﺑﺄﺟﻨﺤﺘﻬﻢ) .ﻓﻴﺴﺄﳍﻢ( ﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﺇﻇﻬﺎﺭ ﻓﻀﻞ ﺑﲏ ﺁﺩﻡ ﻭﺃﻥ ﻓﻴﻬﻢ ﺍﳌﺴﺒﺤﲔ ﻭﺍﳌﻘﺪﺳﲔ ﻛﺎﳌﻼﺋﻜﺔ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣـﻦ ﺍﳉﺒﻠـﺔ
ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﻭﺍﻟﻔﻄﺮﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ) .ﳝﺠﺪﻭﻧﻚ( ﻳﻌﻈﻤﻮﻧﻚ) .ﳊﺎﺟﺔ( ﺩﻧﻴﻮﻳﺔ )ﻻ ﻳﺸﻘﻰ ﻢ ﺟﻠﻴﺴﻬﻢ( ﻳﻨﺘﻔﻲ ﺍﻟﺸﻘﺎﺀ ﻋﻤﻦ ﺟﺎﻟﺴﻬﻢ[
ﺤﺒ ﻪ ِﺟﺒﺮِﻳـﻞﹸ ،ﹶﻓﻴﻨـﺎﺩِﻱ
ﻼﻧﺎ ﹶﻓﹶﺄ ﺣﺒِﺒﻪ ،ﹶﻓﻴ ِ
ﺐ ﹸﻓ ﹶ
ﺤ - ١٨١ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝِ ":ﺇﺫﹶﺍ ﹶﺃ ﺣ
ﺐ ﺍﻟﱠﻠ ﻪ ﺍﻟ ﻌﺒ ﺪ ﻧﺎﺩﻯ ِﺟﺒﺮِﻳ ﹶﻞِ :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳ ِ
ﺽ" ﺿ ﻊ ﹶﻟ ﻪ ﺍﻟ ﹶﻘﺒﻮ ﹸﻝ ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﺴﻤﺎﺀِ ،ﹸﺛ ﻢ ﻳﻮ
ﺤﺒ ﻪ ﹶﺃ ﻫ ﹸﻞ ﺍﻟ
ﻼﻧﺎ ﹶﻓﹶﺄ ِﺣﺒﻮﻩ ،ﹶﻓﻴ ِ
ﺐ ﹸﻓ ﹶ
ﺤ
ﺴﻤﺎ ِﺀِ :ﺇ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﻳ ِ
ِﺟﺒﺮِﻳ ﹸﻞ ﻓِﻲ ﹶﺃ ﻫ ِﻞ ﺍﻟ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١١٣٨ - ٣٢٠٩ (٤٠٨ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ﺑﺎﺏ ﺇﺫﺍ ﺃﺣﺐ
ﺍﷲ ﻋﺒﺪﺍ ﺣﺒﺒﻪ ﺇﱃ ﻋﺒﺎﺩﻩ ﺭﻗﻢ ) .٢٦٣٧ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻷﺭﺽ( ﺍﶈﺒﺔ ﰲ ﻗﻠﻮﺏ ﻣﻦ ﻳﻌﺮﻓﻪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﻳﺒﻘﻰ ﻟﻪ ﺫﻛﺮ ﺻﺎﱀ ﻭﺛﻨﺎﺀ ﺣﺴﻦ[
ﻚ
ﺖ ﻟِﻠﻨِﺒ ﻲ :ﻫ ﹾﻞ ﹶﺃﺗﻰ ﻋﹶﻠﻴـ
ﺝ ﺍﻟﻨِﺒ ﻲ ،ﺣ ﺪﹶﺛﺘ ﻪ ﹶﺃﻧﻬﺎ ﻗﹶﺎﹶﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ،ﺯ ﻭ - ١٨٢ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎﺏٍ ،ﻗﹶﺎ ﹶﻝ :ﺣ ﺪﹶﺛﻨِﻲ ﻋ ﺮ ﻭﺓﹸ ،ﹶﺃ ﱠﻥ ﻋﺎِﺋ
ﺸ ﹶﺔ ﺭ ِ
ﺖ ﻧ ﹾﻔﺴِﻲ ﻋﻠﹶﻰ ﺍﺑـ ِﻦ ﺿ ﺖ ِﻣﻨ ﻬ ﻢ ﻳ ﻮ ﻡ ﺍﻟ ﻌ ﹶﻘﺒﺔِِ ،ﺇ ﹾﺫ ﻋ ﺮ ﻚ ﻣﺎ ﹶﻟﻘِﻴﺖ ،ﻭﻛﹶﺎﻥﹶ ﹶﺃ ﺷ ﺪ ﻣﺎ ﹶﻟﻘِﻴ ﺖ ِﻣ ﻦ ﹶﻗ ﻮ ِﻣ ِ
ﻳ ﻮ ﻡ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺷ ﺪ ِﻣ ﻦ ﻳ ﻮ ِﻡ ﹸﺃ ﺣﺪٍ ،ﻗﹶﺎ ﹶﻝ ":ﹶﻟ ﹶﻘ ﺪ ﹶﻟﻘِﻴ
ﺖ ﺭﺍﺳِﻲ،
ﺐ ﹶﻓ ﺮﹶﻓ ﻌ
ﺖ ﻭﹶﺃﻧﺎ ﻣ ﻬﻤﻮ ﻡ ﻋﻠﹶﻰ ﻭ ﺟﻬِﻲ ،ﹶﻓﹶﻠ ﻢ ﹶﺃ ﺳﺘ ِﻔ ﻖ ِﺇﻟﱠﺎ ﻭﹶﺃﻧﺎ ِﺑ ﹶﻘ ﺮ ِﻥ ﺍﻟﱠﺜﻌﺎِﻟ ِ
ﺠﺒﻨِﻲ ِﺇﻟﹶﻰ ﻣﺎ ﹶﺃ ﺭ ﺩﺕ ،ﻓﹶﺎﻧ ﹶﻄﻠﹶ ﹾﻘ
ﻼﻝٍ ،ﹶﻓﹶﻠ ﻢ ﻳ ِ
ﻋﺒ ِﺪ ﻳﺎﻟِﻴ ﹶﻞ ﺑ ِﻦ ﻋﺒ ِﺪ ﹸﻛ ﹶ
١١٥
ﺍﻷﺭﺽ ﻭﺯﻟﺰﻟﺖ ﺯﻟﺰﺍﳍﺎ ،ﻭﺣﻴﻨﻬﺎ ﺳﻴﻘﻮﻝ ﺍﻟﻌﻤﻴﺎﻥ "ﺳﺤﺎﺏ ﻣﺮﻛﻮﻡ" ﻭﻳﺸﺒﻬﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺴـﻨﻦ
ﺍﻟﻈﺎﻫﺮﺓ ﻭﻫﻲ ﺣﻖ ﻭﻻ ﺷﻚ ،ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺑﻜﺎﺀ ﻣﻈﻠﻮﻡ ﺃﻭ ﺩﻋﻮﺓ ﻣﺴﺘﺠﺎﺑﺔ ﺃﻭ ﻣﻌﺼﻴﺔ ﻭﺍﻗﻌـﺔ ،ﻭﺃﻣـﺎ
ﺃﻫﻞ ﺍﻟﺒﺼﲑﺓ ﻓﺘﺮﲡﻒ ﻗﻠﻮﻢ ﺧﻮﻓﹰﺎ ﻣﻦ ﻏﻀﺐ ﺍﷲ ﻭﻳﻔﺰﻋﻮﻥ ﻟﻠﺘﻮﺑﺔ ﻭﺍﻟﺼﻼﺓ ﻛﻤﺎ ﻫﻲ ﺳﻨﺘﻪ ﻣﻊ ﺍﻵﻳـﺎﺕ
ﺍﻟﻜﻮﻧﻴﺔ ﻛﺎﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻭﺷﺪﺓ ﺍﻟﺮﻳﺎﺡ ﻭﻏﲑﻫﺎ.
ﻫﻜﺬﺍ ﻫﻲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ،ﻓﺤﲔ ﻳﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻷﻣﻄﺎﺭ ﻭﺳﻨﻦ ﻧﺰﻭﳍﺎ ﻭﺇﺻﺎﺑﺘﻬﺎ ﻟﻠﺨﻠـﻖ ،ﻫـﻢ
ﻳﺼﻴﺒﻮﻥ ﰲ ﺗﻔﺴﲑ ﺟﺮﻳﺎﻥ ﺍﻟﺴﻨﺔ ﻭﻟﻜﻦ ﻳﻘﻔﻮﻥ ﻋﻦ ﺑﻠﻮﻍ ﺍﳊﻘﻴﻘﺔ ،ﻭﻫﻲ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻷﻭﻟﻮﻳـﺔ ،ﻭﺣـﲔ
ﻳﻔﺴﺮﻭﻥ ﺣﺮﻛﺔ ﺯﻻﺯﻝ ﺍﻷﺭﺽ ﻭﻳﻨﺴﻮﻥ ﺍﻟﺴﺆﺍﻝ :ﻓﻤﻦ ﻓﻌﻞ ﺃﻭﻝ ﺍﻷﻣﺮ؟ ،ﻭﻻ ﻳﻌﲏ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻷﻭﻟﻴـﺔ
ﺃﻱ ﺃﻭﻟﻴﺔ ﺍﻟﺴﻨﻦ ﺑﺎﻟﺘﻜﻮﻳﻦ ﺍﻷﻭﻝ ﻟﻠﺨﻠﻖ ﻓﻘﻂ ﺑﻞ ﺃﻭﻟﻴﺔ ﻛﻞ ﺧﻠﻖ ،ﻓﻤﻦ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﺍﳊﻴﻮﺍﻥ ﺍﳌﻨـﻮﻱ؟
ﻭﻣﻦ ﺃﻧﺸﺄ ﻛﻞ ﺧﻠﻴﺔ ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﳊﻴﺎﺓ؟ ،ﻭﻫﻜﺬﺍ ﻓﻜﻞ ﺫﺭﺓ ﰲ ﺍﻷﺭﺽ ﻫﻮ ﺧﻠﻖ ﺟﺪﻳﺪ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺃﻭﻟﻴﺔ
ﺗﻨﺸﺆﻩ ﻣﻦ ﺍﻟﻌﺪﻡ ﺗﺪﻝ ﻋﻠﻰ ﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﰒ ﲡﺮﻱ ﻓﻴﻪ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ.
ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﺒﺎﻫﺮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﳍﺎ ﺍﻟﺘﻄﺎﺑﻖ ﺍﻟﺘﺎﻡ ﻣﻊ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﻐﻀﻪ ،ﺣﺐ ﻳﻨﺸﺆﻩ ﻃﺎﻋﺔ ﻣﻦ
ﻋﺒﻴﺪﻩ ،ﻭﺑﻐﺾ ﻳﻨﺸﺆﻩ ﻣﻌﺼﻴﺔ ﻣﻦ ﺃﻋﺪﺍﺋﻪ ،ﺣﺐ ﻳﻨﺸﺊ ﺍﳊﺐ ﻭﺍﻟﻌﻄﺎﺀ ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﻣﻌﻪ ﺍﻻﺑﺘﻼﺀ ﻟﻴـﺰﺩﺍﺩ
ﺍﻟﻘﺮﺏ ﻭﳛﺼﻞ ﺍﻟﻄﻬﺮ ﻭﺍﻟﻐﻔﺮﺍﻥ ،ﻭﻣﻌﺼﻴﺔ ﺗﻨﺸﺊ ﺍﻟﻌﺪﺍﺀ ﻭﺍﳌﻘﺖ ﻭﺍ ﹶﳌﺤﻖ ،ﻭﻣﻌﻬﺎ ﺍﻻﺑﺘﻼﺀ ﻟﻴﺰﺩﺍﺩ ﺍﻟﻐـﺮﻭﺭ
ﻭﺍﻟﻌﻠﻮ ﻟﻴﺘﺤﻘﻖ ﺍﻹﻳﻼﻡ ﻭﺍﳌﻜﺮ.
ﺼ ﹾﻞ ﻣﻦ ﺃﻣﺮﻙ ﺑﺼﻠﺘﻪ ،ﻭﺇﻥ ﺃﺭﺩﺕ ﺣﺒﻪ ﻓﺄﺣﺐ ﻣﻦ ﺃﻣﺮﻙ ﲝﺒﻪ ،ﺇﻥ ﺃﻋﻄﻴﺖ ﺍﻟﻔﻘـﲑ
ﺇﻥ ﺃﺭﺩﺕ ﺻﻠﺔ ﺍﷲ ﹶﻓ ِ
ﺳﺘﺠﺪ ﺃﻧﻚ ﺃﻋﻄﻴﺖ ﺣﺴﻨﺔ ﰲ ﻳﺪ ﺍﷲ ﺗﻌﺎﱃ )ﻟﻮﺟﺪﺕ ﺫﻟﻚ ﻋﻨﺪﻱ( ،ﻭﺇﻥ ﺯﺭﺕ ﻣﺮﻳﻀـﹰﺎ ﲡـﺪ ﺃﻧـﻚ
ﻭﺿﻌﺖ ﻗﺪﻣﻚ ﻋﻠﻰ ﻋﺘﺒﺔ ﺍﻟﺮﺏ )ﻟﻮﺟﺪﺕ ﺫﻟﻚ ﻋﻨﺪﻱ( ،١٨٣ﻭﻫﻜﺬﺍ ﺑﺼﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ ﻳﻌﻴﺸـﻮﻥ ﺳـﻨﻦ
ﻚ
ﺚ ِﺇﹶﻟﻴ
ﻚ ﹶﻟﻚ ،ﻭﻣﺎ ﺭﺩﻭﺍ ﻋﹶﻠﻴﻚ ،ﻭﹶﻗ ﺪ ﺑ ﻌ ﹶ
ﺕ ﹶﻓِﺈﺫﹶﺍ ﻓِﻴﻬﺎ ِﺟﺒﺮِﻳﻞﹸ ،ﹶﻓﻨﺎﺩﺍﻧِﻲ ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻗ ﺪ ﺳ ِﻤ ﻊ ﹶﻗ ﻮ ﹶﻝ ﹶﻗ ﻮ ِﻣ
ﺴﺤﺎﺑ ٍﺔ ﹶﻗ ﺪ ﹶﺃ ﹶﻇﱠﻠﺘﻨِﻲ ،ﹶﻓﻨ ﹶﻈ ﺮ
ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ ِﺑ
ﺖ ﹶﺃ ﹾﻥ ﹸﺃ ﹾﻃﺒِـ ﻖ
ﻚ ﻓِﻴﻤﺎ ِﺷﹾﺌﺖِ ،ﺇ ﹾﻥ ﺷِـﹾﺌ ﺤ ﻤﺪ ،ﹶﻓﻘﹶﺎﻝﹶ ،ﹶﺫِﻟ ﺴﱠﻠ ﻢ ﻋﹶﻠﻲ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﻣ ﳉﺒﺎ ِﻝ ﹶﻓ ﻚﺍِ ﺖ ﻓِﻴ ِﻬﻢ ،ﹶﻓﻨﺎﺩﺍﻧِﻲ ﻣﹶﻠ
ﳉﺒﺎ ِﻝ ِﻟﺘﺎ ﻣ ﺮ ﻩ ِﺑﻤﺎ ِﺷﹾﺌ
ﻚﺍِ ﻣﹶﻠ
ﺸ ِﺮ ﻙ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ "
ﻼِﺑ ِﻬ ﻢ ﻣ ﻦ ﻳ ﻌﺒ ﺪ ﺍﻟﱠﻠ ﻪ ﻭ ﺣ ﺪﻩ ،ﹶﻻ ﻳ
ﺻﹶﺝ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﹶﺃ
ﺨ ِﺮ
ﺸﺒﻴﻦِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ :ﺑ ﹾﻞ ﹶﺃ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﻳ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍ َﻷ ﺧ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١١٤٦ - ٣٢٣١(٤١٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ﺑﺎﺏ ﻣﺎ ﻟﻘﻲ ﺍﻟﻨﱯ
ﻣﻦ ﺃﺫﻯ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺭﻗﻢ ) .١٧٩٥ﻣﺎ ﻟﻘﻴﺖ( ﺃﻱ ﻟﻘﻴﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺫﻯ) .ﻳﻮﻡ ﺍﻟﻌﻘﺒﺔ( ﺃﻱ ﻛﺎﻥ ﻣﺎ ﻻﻗﺎﻩ ﻋﻨﺪﻫﺎ ﻭﻗﻴـﻞ ﺍﳌـﺮﺍﺩ
ﺑﺎﻟﻌﻘﺒﺔ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ﺍﻟﱵ ﲟﲎ ﻭﻗﻴﻞ ﻣﻜﺎﻥ ﳐﺼﻮﺹ ﰲ ﺍﻟﻄﺎﺋﻒ ﻭﻟﻌﻞ ﻫﺬﺍ ﺃﻭﱃ) .ﻋﻠﻰ ﻭﺟﻬﻲ( ﺑﺎﲡﺎﻩ ﺍﳉﻬﺔ ﺍﳌﻮﺍﺟﻬﺔ ﱄ) .ﺑﻘﺮﻥ ﺍﻟﺜﻌﺎﻟـﺐ(
ﺍﺳﻢ ﻣﻮﺿﻊ ﺑﻘﺮﺏ ﻣﻜﺔ ﻭﺃﺻﻞ ﺍﻟﻘﺮﻥ ﻛﻞ ﺟﺒﻞ ﺻﻐﲑ ﻣﻨﻘﻄﻊ ﻣﻦ ﺟﺒﻞ ﻛﺒﲑ ﻭﺍﻟﺜﻌﺎﻟﺐ ﲨﻊ ﺛﻌﻠﺐ ﻭﻫﻮ ﺍﳊﻴﻮﺍﻥ ﺍﳌﺸﻬﻮﺭ ﻭﻟﻌﻠﻪ ﲰﻲ ﺍﳌﻮﺿﻊ
ﺑﺬﻟﻚ ﻟﻜﺜﺮﺓ ﺍﻟﺜﻌﺎﻟﺐ ﻓﻴﻪ) .ﺫﻟﻚ( ﺃﻱ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺟﱪﻳﻞ ﻭﻛﻤﺎ ﲰﻌﺖ ﻣﻨﻪ) .ﺍﻷﺧﺸﺒﲔ( ﺟﺒﻠﻲ ﻣﻜﺔ ﺃﰊ ﻗﺒﻴﺲ ﻭﻣﻘﺎﺑﻠﻪ ﻗﻌﻴﻘﻌﺎﻥ ﲰﻴـﺎ
ﺑﺬﻟﻚ ﻟﺼﻼﺑﺘﻬﻤﺎ ﻭﻏﻠﻆ ﺣﺠﺎﺭﻤﺎ ﻳﻘﺎﻝ ﺭﺟﻞ ﺃﺧﺸﺐ ﺇﺫﺍ ﻛﺎﻥ ﺻﻠﺐ ﺍﻟﻌﻈﺎﻡ ﻗﻠﻴﻞ ﺍﻟﻠﺤﻢ) .ﺃﺻﻼﻢ( ﲨﻊ ﺻﻠﺐ ﻭﻫﻮ ﻛﻞ ﻇﻬـﺮ ﻟـﻪ
ﻓﻘﺎﺭ[
ﺖ ﹶﻓﹶﻠ ﻢ ﺗ ﻌ ﺪﻧِﻲ ،ﻗﹶﺎ ﹶﻝ :ﻳـﺎ ﺿ ﷲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻳﻘﹸﻮ ﹸﻝ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ :ﻳﺎ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﻣ ِﺮ ﷲ ِ " :- -ﺇﻥﱠ ﺍ َ - ١٨٣ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻚ ﹶﻟ ﻮ ﻋ ﺪﺗ ﻪ ﹶﻟ ﻮ ﺟ ﺪﺗﻨِﻲ ِﻋﻨ ﺪﻩ؟ ﻳـﺎﺖ ﹶﺃﻧ ﺽ ﹶﻓﹶﻠ ﻢ ﺗ ﻌ ﺪﻩ ،ﹶﺃﻣﺎ ﻋِﻠ ﻤ ﺖ ﹶﺃ ﱠﻥ ﻋﺒﺪِﻱ ﹸﻓﻠﹶﺎﻧﺎ ﻣ ِﺮ ﲔ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃﻣﺎ ﻋِﻠ ﻤ
ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺖ ﺭ ﻒ ﹶﺃﻋﻮ ﺩﻙ؟ ﻭﹶﺃﻧ ﺏ ﹶﻛﻴ ﺭ
ﻚ ﻋﺒﺪِﻱ ﹸﻓﻠﹶﺎﻥﹲ ،ﹶﻓﹶﻠ ﻢ ﺖ ﹶﺃﻧ ﻪ ﺍ ﺳﺘ ﹾﻄ ﻌ ﻤ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤﲔ ،ﹶﻗﺎ ﹶﻝ :ﹶﺃﻣﺎ ﻋِﻠ ﻤ ﺖ ﺭ ﺏ ﻭ ﹶﻛﻴﻒ ﹸﺃ ﹾﻃ ِﻌ ﻤﻚ؟ ﻭﹶﺃﻧ ﻚ ﹶﻓﹶﻠ ﻢ ﺗ ﹾﻄ ِﻌ ﻤﻨِﻲ ،ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺭ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﺍ ﺳﺘ ﹾﻄ ﻌ ﻤﺘ
ﺏ
ﺖ ﺭ ﻒ ﹶﺃ ﺳﻘِﻴﻚ؟ ﻭﹶﺃﻧـ ﺏ ﹶﻛﻴ ﺴ ِﻘﻨِﻲ ،ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺭ ﺴ ﹶﻘﻴﺘﻚ ،ﹶﻓﹶﻠ ﻢ ﺗ ﻚ ِﻋﻨﺪِﻱ ،ﻳﺎ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﺍ ﺳﺘ ﺕ ﹶﺫِﻟ ﻚ ﹶﻟ ﻮ ﹶﺃ ﹾﻃ ﻌ ﻤﺘ ﻪ ﹶﻟ ﻮ ﺟ ﺪ
ﺖ ﹶﺃﻧ
ﺗ ﹾﻄ ِﻌ ﻤﻪ؟ ﹶﺃﻣﺎ ﻋِﻠ ﻤ
١١٦
ﺍﳋﻠﻖ ﻭﺍﻟﺘﻜﻮﻳﻦ ،ﻭﻳﻌﻤﻠﻮﻥ ﺑﻘﻴﻢ ﺍﳊﻖ ﻭﺷﺮﺍﺋﻌﻪ ،ﻭﺍﻟﻐﻴﺐ ﻋﻨﺪﻫﻢ ﺣﺎﺿﺮ ﻭﻳﺮﺟﻌﻮﻥ ﻛﻞ ﺃﻣﺮ ﺇﻟﻴﻪ }ﹶﺃﻳﻨﻤـﺎ
ﺴﻨ ﹲﺔ ﻳﻘﹸﻮﻟﹸﻮﹾﺍ ﻫـ ِﺬ ِﻩ ِﻣ ﻦ ﻋِﻨ ِﺪ ﺍﻟﻠﹼـ ِﻪ
ﺼﺒ ﻬ ﻢ ﺣ
ﺸﻴ ﺪ ٍﺓ ﻭﺇِﻥ ﺗ ِ
ﺝ ﻣ
ﺗﻜﹸﻮﻧﻮﹾﺍ ﻳ ﺪﺭِﻛ ﱡﻜ ﻢ ﺍﹾﻟ ﻤ ﻮﺕ ﻭﹶﻟ ﻮ ﻛﹸﻨﺘ ﻢ ﻓِﻲ ﺑﺮﻭ ٍ
ﺼﺒ ﻬ ﻢ ﺳﻴﹶﺌ ﹲﺔ ﻳﻘﹸﻮﻟﹸﻮﹾﺍ ﻫـ ِﺬ ِﻩ ِﻣ ﻦ ﻋِﻨ ِﺪ ﻙ ﹸﻗ ﹾﻞ ﹸﻛ ﻞ ﻣ ﻦ ﻋِﻨ ِﺪ ﺍﻟﹼﻠ ِﻪ ﹶﻓﻤﺎ ِﻟﻬـﺆﻻﺀ ﺍﻟﹾ ﹶﻘ ﻮ ِﻡ ﹶﻻ ﻳﻜﹶﺎﺩﻭ ﹶﻥ ﻳ ﹾﻔ ﹶﻘﻬﻮ ﹶﻥ ﻭﺇِﻥ ﺗ ِ
ﺣﺪِﻳﺜﹰﺎ {]ﺍﻟﻨﺴﺎﺀ .[٧٨ :
)ﺃﻧﻔﻘﻲ ﻭﻻ ﲢﺼﻲ( ﺑﻞ ﻣﺎﺩﺍﻡ ﺃﻥ ﻳﺪ ﺍﷲ ﺗﺘﻠﻘﺎﻫﺎ ﻓﺴﺘﺮﻋﺎﻩ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ :
ﺼ ﻌ ﺪ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ﺍﻟ ﱠﻄﻴﺐ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳﺘ ﹶﻘﺒﹸﻠﻬﺎ ِﺑﻴﻤِﻴِﻨﻪِ ،ﺛﹸـ ﻢ
ﺐ ﹶﻃﻴﺐٍ ،ﻭ ﹶﻻ ﻳ
ﺴ ٍ
ﻕ ِﺑ ﻌ ﺪ ِﻝ ﺗ ﻤ ﺮ ٍﺓ ِﻣ ﻦ ﹶﻛ
ﺼ ﺪ
» ﻣ ﻦ ﺗ
ﳉﺒ ِﻞ« ١٨٤ﺣﱴ ﺗﺄﰐ ﺍﳊﺒﺔ ﻛﺠﺒﻞ ﺃﺣﺪ ،ﻓﻤﺎ ﻳ ﺮﺑﻴﻬﺎ ِﻟﺼﺎ ِﺣﺒِﻪِ ،ﹶﻛﻤﺎ ﻳ ﺮﺑﻲ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹸﻓﹸﻠ ﻮﻩ ،ﺣﺘﻰ ﺗﻜﹸﻮ ﹶﻥ ِﻣﹾﺜ ﹶﻞ ﺍ ﹶ
ﺇﺣﺼﺎﺀ ﺍﻟﻌﺒﺪ ﺇﻻ ﺗﻀﻴﻴﻘﹰﺎ ﻋﻠﻴﻪ ﻻ ﻋﻠﻰ ﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﺬﺍ ﻗﺎﻧﻮﻥ ﻟﻌﻤﺮ ﺍﳊﻖ ﻫﻮ ﺳﻌﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺍﻟﺪﻧﻴﺎ
ﻚ ﻣﺎﺫﹶﺍ ﻳﻨ ِﻔﻘﹸﻮ ﹶﻥ ﻗﹸـ ِﻞ ﻭﺍﻵﺧﺮﺓ ﻟﻮ ﻓﻌﻠﻮﻩ ،ﻓﺎﳋﲑ )ﻻ ﲢﺼﻴﻪ( ١٨٥ﺑﻞ ﺍﻓﺘﺢ ﻭﻛﺎﺀﻩ ﻭﺩﻋﻪ ﻳﻔﻴﺾ } ﻭﻳ
ﺴﹶﺄﻟﹸﻮﻧ
ﺍﹾﻟ ﻌ ﹾﻔ ﻮ{ ]ﺍﻟﺒﻘﺮﺓ [٢١٩ :ﻭﺍﻟﻌﻔﻮ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺣﺎﺟﺘﻚ ،ﻭﻣﺎ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺴﺪﻫﻢ ﺇﻻ ﺍﳊﺮﺹ ﻭﺍﳌﻨﻊ ،ﻓﺒـﻪ
ﻚ ِﻋﻨـﺪِﻱ " ﺻـﺤﻴﺢ ﻣﺴـﻠﻢ )- ٤٣ (١٩٩٠ /٤ ﺕ ﹶﺫﻟِـ ﻚ ﹶﻟ ﻮ ﺳ ﹶﻘﻴﺘ ﻪ ﻭ ﺟ ﺪ ﺴ ِﻘﻪِ ،ﹶﺃﻣﺎ ِﺇﻧ ﺴﻘﹶﺎ ﻙ ﻋﺒﺪِﻱ ﹸﻓﻠﹶﺎ ﹲﻥ ﹶﻓﹶﻠ ﻢ ﺗ ﺍﹾﻟﻌﺎﹶﻟ ِﻤﲔ ،ﻗﹶﺎ ﹶﻝ :ﺍ ﺳﺘ
)(٢٥٦٩
ﻅ ِﺇﺫﹶﺍ ﹶﺃ ﻣﻜﹶـ ﻦ ﺸ ِﻜ ِﻞ ِﻣ ﻦ ﺍﹾﻟﹶﺄﹾﻟﻔﹶـﺎ ِ
ﻒ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﻭﻓِﻲ ﺍ ﺳِﺘ ﹾﻔﺴﺎ ِﺭ ﻫﺬﹶﺍ ﺍﹾﻟ ﻌﺒ ِﺪ ﻣﺎ ﹶﺃ ﺷ ﹶﻜ ﹶﻞ ﻋﹶﻠﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺇِﺑﺎ ﺣ ِﺔ ﺳﺆﺍ ِﻝ ﻣ ﻦ ﻟﹶﺎ ﻳ ﻌﹶﻠ ﻢ ﻣ ﻦ ﻳ ﻌﹶﻠ ﻢ ﺣﺘﻰ ﻳ ِﻘ
ﺽ ﻭﺍﻟِﺎ ﺳِﺘﺴـﻘﹶﺎ َﺀﻆ ﹶﻗ ﺪ ﻳ ِﺮ ﺩ ﻣ ﹾﻄﹶﻠﻘﹰﺎ ،ﻭﺍﻟﹾ ﻤﺮﺍ ﺩ ِﺑ ِﻪ ﹶﻏﻴ ﺮ ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﹶﻠﻴ ِﻪ ﻇﹶﺎ ِﻫ ﺮ ﻩ ،ﹶﻓِﺈﻧ ﻪ ﹶﺃ ﹾﻃﹶﻠ ﻖ ﺍﹾﻟﻤـ ﺮ
ﺍﹾﻟ ﻮﺻﻮ ﹸﻝ ِﺇﻟﹶﻰ ﻣ ﻌ ِﺮﹶﻓِﺘ ﻪ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﹾﻔ ﹶ
ﺴ ِﻪ ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ِﺑ ِﻪ ﻭِﻟ ﻲ ِﻣ ﻦ ﹶﺃﻭِﻟﻴﺎِﺋ ِﻪ ﻭ ﻫ ﻮ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞِ} :ﺇﻧﻤﺎ ﺟﺰﺍ ُﺀ ﺍﱠﻟﺬِﻳ ﻦ ﻳﺤﺎ ِﺭﺑﻮ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ{ ]ﺍﳌﺎﺋﺪﺓ[٣٣ : ﻭﺍﻟِﺎ ﺳِﺘ ﹾﻄﻌﺎ ﻡ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ
ﻚ
ﺠﻤِﻴـ ِﻊ ﹶﺫﻟِـ ﺼ ﺮ ﹸﻛ ﻢ{ ]ﳏﻤﺪ ، [٧ :ﻭﺍﹾﻟ ﻤﺮﺍ ﺩ ِﺑ ﺼﺮﻭﺍ ﺍﻟﱠﻠ ﻪ ﻳﻨ ﻭﹶﻗ ﻮﹸﻟ ﻪِ} :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺆﺫﹸﻭ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ{ ]ﺍﻷﺣﺰﺍﺏ ، [٥٧ :ﻭﹶﻗ ﻮﹸﻟ ﻪِ} :ﺇ ﹾﻥ ﺗﻨ
ﺕ ﺭ ﺣ ﻤﺘِﻲ ﻭﹶﺛﻮﺍﺑِﻲ ِﻋﻨ ﺪ ﻩ ،ﻭ ِﻣﹾﺜﹸﻠ ﻪ ﹶﻗ ﻮﹸﻟ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ } :ﻭ ﻭ ﺟ ﺪ ﺍﻟﱠﻠ ﻪ ِﻋﻨ ﺪ ﻩ ﹶﻓ ﻮﻓﱠﺎ ﻩ ِﺣﺴﺎﺑ ﻪ{ ]ﺍﻟﻨـﻮﺭ: ﻱ ﻭ ﺟ ﺪ ﹶﺃ ﻭِﻟﻴﺎ ﺅ ﻩ ﻭﹶﻗ ﻮﹸﻟ ﻪ» :ﹶﻟ ﻮ ﺟ ﺪﺗﻨِﻲ ِﻋﻨ ﺪ ﻩ« ﹶﺃ
ﻱ ﻭ ﺟ ﺪ ِﺣﺴﺎﺑ ﻪ ﻭ ِﻋﻘﹶﺎﺑ ﻪ "ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻟﻠﺒﻴﻬﻘﻲ )(٥٤٧ /١
[٣٩ﹶﺃ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻄﻴﻒ ﺑﻌﺒﺎﺩﻩ ،ﻭﺃﻻﻥ ﳍﻢ ﺍﻟﻘﻮﻝ ﺃﻻﻧﺔ ﲡﺎﻭﺯﺕ ﺣﺪ ﻣﻘﺎﺩﻳﺮﻫﻢ ﻟﻄﻔﺎ ﻣﻨﻪ ،ﻓﻠﻄﻒ ﺳﺒﺤﺎﻧﻪ ﺑﺎﳌﺮﻳﺾ
ﻭﺍﻟﻌﺎﺋﺪ ﺑﺄﻥ ﺟﻌﻞ ﺍﻟﻌﻴﺎﺩﺓ ﻟﻪ ﺟﻞ ﺟﻼﻟﻪ ،ﻣﻦ ﺣﻴﺚ ﺇﺎ ﻣﻦ ﺃﺟﻠﻪ ،ﻭﻓﻴﻪ ،ﻭﰲ ﺳﺒﻴﻠﻪ.
ﻭﻗﻮﻟﻪ) :ﺃﻣﺎ ﻟﻮ ﻋﺪﺗﻪ ﻟﻮﺟﺪﺗﲏ ﻋﻨﺪﻩ( ﻓﺎﺷﻌﺮ ﻛﻞ ﻋﺎﺋﺪ ﳌﺮﻳﺾ ﺃﻧﻪ ﺟﻞ ﺟﻼﻟﻪ ﻋﻨﺪ ﺫﻟﻚ ﺍﳌﺮﻳﺾ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺃﻭﻝ ﻋﻮﺍﺩﻩ ﻟﺌﻼ ﻳﺴﺘﻨﻜﻒ
ﺑﻌﺪ ﲰﺎﻉ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻦ ﻋﻴﺎﺩﺓ ﻣﺴﻠﻢ ،ﻓﻬﻮ ﺟﻞ ﺟﻼﻟﻪ ﻳﻌﻮﺩ ﻋﺒﺪﻩ ﺑﻌﻮﺍﺋﺪﻩ ﺍﳉﻤﻴﻠﺔ ﺍﳊﺴﻨﺔ .ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﺳﺘﻄﻌﻢ ﻣﺴﻠﻢ ﻣﺴـﻠﻤﺎ
ﻓﻠﻢ ﻳﻄﻌﻤﻪ ،ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻃﻌﺎﻣﻪ ﻣﻦ ﻏﲑ ﺇﺧﻼﻝ ﺑﻮﺍﺟﺐ؛ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﺴﺘﻄﻌﻢ ﻟﻪ ،ﺇﺭﺍﺩﺓ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﺃﻥ ﻳﻌﺮﻓـﻪ ﺃﻧـﻪ
ﻳﺴﺘﻄﻌﻤﻪ ،ﺑﻠﺴﺎﻥ ﺃﺟﻮﻑ ﻳﻘﺒﻞ ﺍﻹﻃﻌﺎﻡ ،ﻓﺈﺫﺍ ﱂ ﻳﻄﻌﻤﻪ ﻛﺎﻥ ﺍﻟﺮﺩ ﻣﻨﻪ ﻟﺮﺑﻪ ﻓﻴﻤﺎ ﺧﻠﻘﻪ *.ﻭﻛﺬﻟﻚ ﺍﳌﺴﺘﺴﻘﻲ ﺇﺫﺍ ﺍﺳﺘﺴﻘﻰ ﺃﺧﺎﻩ ،ﻓﻠﻢ ﻳﺴﻘﻪ،
ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﺴﻘﺎﻩ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﺒﺪﻩ.
ﻭﻗﻮﻟﻪ) :ﻟﻮ ﺳﻘﻴﺘﻪ ﻭﺟﺪﺕ ﺫﻟﻚ ﻋﻨﺪﻱ( ﺃﻱ ﻭﺟﺪﺕ ﺛﻮﺍﺏ ﺫﻟﻚ ﻋﻨﺪﻱ ﻭﺍﳉﺰﺍﺀ ﻋﻠﻴﻪ.ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )(١٤٣ /٨
- ١٨٤ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ- ١٩٦٢ - ٧٤٣٠(٧١١ :ﻣﻌﻠﻘﺎ ]ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺰﻛﺎﺓ ﺑـﺎﺏ ﻗﺒـﻮﻝ
ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻟﻜﺴﺐ ﺍﻟﻄﻴﺐ ﻭﺗﺮﺑﻴﺘﻬﺎ ﺭﻗﻢ ) ١٠١٤ﺑﻌﺪﻝ ﲤﺮﺓ( ﻣﺎ ﻳﻌﺎﺩﳍﺎ ﻭﺯﻧﺎ ﺃﻭ ﻗﻴﻤﺔ) .ﻛﺴﺐ ﻃﻴﺐ( ﺣﻼﻝ ﻭﻣﻦ ﻃﺮﻳـﻖ ﻣﺸـﺮﻭﻉ.
)ﻳﺼﻌﺪ( ﻳﻘﺒﻞ) .ﻳﺘﻘﺒﻠﻬﺎ ﺑﻴﻤﻴﻨﻪ( ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﱰﻩ ﻋﻦ ﻣﺸﺎﺔ ﳐﻠﻮﻗﺎﺗﻪ ﰲ ﺻﻮﺭﻫﻢ ﻭﺃﺷﻜﺎﳍﻢ ﻓﻴﻤﻴﻨﻪ ﺟﻞ ﻭﻋﻼ ﳝﲔ ﺗﻠﻴﻖ ﺑﻪ ﻭﻟﻴﺴﺖ
ﺟﺎﺭﺣﺔ ﻛﺠﻮﺍﺭﺣﻨﺎ ﻭﻫﻮ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﺎ ﻭﺇﳕﺎ ﻧﺪﺭﻙ ﳓﻦ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺘﻘﺒﻞ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻗﺒﻮﻻ ﺣﺴﻨﺎ ﻭﳚﺰﻝ ﺍﻟﻌﻄﺎﺀ ﻟﺼﺎﺣﺒﻬﺎ ﻷﻥ
ﺍﻟﻴﻤﲔ ﺗﺼﺎﻥ ﻋﺎﺩﺓ ﻋﻦ ﻣﺲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺪﻧﻴﺔ ﻭﻫﻮ ﻋﻨﻮﺍﻥ ﺍﻟﺮﺿﺎ ﻭﺣﺴﻦ ﺍﻟﻘﺒﻮﻝ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ) .ﻳﺮﺑﻴﻬﺎ( ﻳﻨﻤﻴﻬﺎ ﻭﻳﺰﻳﺪ ﰲ ﺃﺟﺮﻫﺎ )ﻓﻠـﻮﻩ(
ﺍﳌﻬﺮ ﺇﺫﺍ ﻓﻄﻢ) .ﻣﺜﻞ ﺍﳉﺒﻞ( ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﺗﺼﺪﻕ ﲟﻘﺪﺍﺭ ﺍﳉﺒﻞ[
ﺤﺼـﻰ
ﺤﺼِـﻲ ﹶﻓﻴ
ﺸ ﹸﺔ ﻟﹶﺎ ﺗ
ﻚ ﻟِﻠﻨِﺒ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻳﺎ ﻋﺎِﺋ
ﺕ ﹶﺫِﻟ
ﺖ ِﻋ ﺪ ﹶﺓ ﹶﻃﻌﺎ ِﻡ ﻣﺴﺎ ِﻛﲔ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﺼ - ١٨٥ﻋ ِﻦ ﺍﺑ ِﻦ ﹶﺃﺑِﻲ ﻣﻠﹶﻴ ﹶﻜﺔﹶ ،ﹶﺃ ﱠﻥ ﻋﺎِﺋ
ﺸﺔﹶ ،ﹶﺃ ﺣ
ﻚ«ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻟﻠﺤﺴﲔ ﺑﻦ ﺣﺮﺏ )ﺹ ( ٣٠٩)(١٥٩ :ﺻﺤﻴﺢ ﻋﹶﻠﻴ ِ
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ﻳﻘﺘﻞ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎﹰ ،ﻭﻳﺘﺒﺎﻏﻀﻮﻥ ﻭﻳﺘﻘﺎﻃﻌﻮﻥ ،ﻭﺑﺎﻟﻌﻄﺎﺀ ﻭﻣﻨﻪ ﺍﻟﺘﻀﺤﻴﺔ ﻳﺘﻢ ﺍﻟﻨﻤﺎﺀ ﻭﺍﻟﱪﻛـﺔ ﻷﻥ
ﺍﳊﺮﻛﺔ ﻫﻲ ﺍﻟﱵ ﺗﺼﻨﻊ ﺍﳊﻴﺎﺓ ،ﻭﺑﺎﻟﺮﻛﻮﺩ ﻳﻘﻊ ﺍﳌﺮﺽ ﻭﺍﳌﻮﺕ ﻭﺍﻟﻜﺴﺎﺩ.
ﻧﻜﺘﺔ :ﺍﻟﻜﻼﺏ ﺗﻠﺪ ﰲ ﺍﻟﺒﻄﻦ ﺍﻟﻮﺍﺣ ِﺪ ﺍﻟﻜﺜﲑ ،ﻭﺍﳋﺮﺍﻑ ﻻ ﲢﻤﻞ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﻨﲔ ،ﻭﻟﻜـﻦ ﺃﻳـﻦ ﺃﻋـﺪﺍﺩ
ﺍﻟﻜﻼﺏ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺍﳋﺮﺍﻑ ،ﻫﻞ ﺗﻌﺮﻑ ﺍﻟﺴﺒﺐ؟
ﺍﳉﻮﺍﺏ" :ﺍﻟﻨﺎﺱ ﻻ ﻳﻀﺤﻮﻥ ﺑﺎﻟﻜﻼﺏ".
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﺖ(
ﺏ ﺍﹾﻟ ﻤﺰِﻳﺪِ) ،ﻣﺎ ﺍﺳـﺘ ﹶﻄ ﻌ ِ ﻚ ﺑﺎ ﺴ ﺪ ﻋﹶﻠﻴ ِﻀﹶﻠ ﻪ ﻭﻳ
ﻚ ﹶﻓ
ﻱ :ﻟﹶﺎ ﺗ ﻤﻨﻌِﻲ ﹶﻓﻀ ﹶﻞ ﺍﹾﻟﻤﺎ ِﻝ ﻋ ِﻦ ﺍﹾﻟ ﹶﻔ ِﻘ ِﲑ ﹶﻓﻴ ﻤﻨ ﻊ ﺍﻟﱠﻠ ﻪ ﻋﻨ ِ
ﹶﺃ
ﺠ ﻌﻠِﻴ ِﻪ ﺣِ ﻘﲑﺍ ،ﹶﻓِﺈﻧ ﻪ ﺭﺑﻤﺎ ﻳﻜﹸـﻮ ﹸﻥ
ﺴﲑﺍ ﻭﻟﹶﺎ ﺗ ﺕ ﻋﹶﻠﻴ ِﻪ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﻠِﻴﻠﹰﺎ ﻭﹶﺃﻧ ِﻔﻘِﻲ ﺷﻴﺌﹰﺎ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻳ ِ ﻱ :ﻣﺎ ﹶﻗ ﺪ ﺭ ِﹶﺃ
ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻛِﺜﲑﺍ ﻭﻓِﻲ ﻣِﻴﺰﺍ ِﻥ ﺍﹾﻟ ﹶﻘﺒﻮ ِﻝ ﹶﻛِﺒﲑﺍ ،ﻗﹶﺎ ﹶﻝ -ﺗﻌﺎﻟﹶﻰ }ﻓﹶ ﻤ ﻦ ﻳ ﻌ ﻤ ﹾﻞ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ﺭ ٍﺓ ﺧﻴﺮﺍ ﻳ ﺮ ﻩ{ ]ﺍﻟﺰﻟﺰﻟﺔ[٧ :
ﲔ{ ]ﺍﻷﻧﺒﻴـﺎﺀ[٤٧ : ،ﻗﹶﺎ ﹶﻝ -ﻋ ﺰ ﻭ ﺟ ﱠﻞ } -ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﺣﺒ ٍﺔ ِﻣ ﻦ ﺧ ﺮ ﺩ ٍﻝ ﹶﺃﺗﻴﻨﺎ ِﺑﻬﺎ ﻭ ﹶﻛﻔﹶﻰ ِﺑﻨﺎ ﺣﺎ ِﺳِﺒ
ﺕ ِﻣ ﻦ ﹶﻟ ﺪﻧ ﻪ ﹶﺃ ﺟﺮﺍ ﻋﻈِﻴﻤﺎ{ ]ﺍﻟﻨﺴﺎﺀ [٤٠ :ﻭﻗﹶﺎ ﹶﻝ ﺴﻨ ﹰﺔ ﻳﻀﺎ ِﻋ ﹾﻔﻬﺎ ﻭﻳ ﺆ ِ
ﻚ ﺣ ﻭﻗﹶﺎ ﹶﻝ -ﺟ ﱠﻞ ﻋ ﹶﻈ ﻤﺘ ﻪ } -ﻭِﺇ ﹾﻥ ﺗ
ﻑ ﻓِﻲ ﻣﺎِﻟﻬﺎ ﻭﻟﹶﺎ ﻓِﻲ ﺼ ﺮ ﻑ ِﻣ ﻦ ﺣﺎِﻟﻬﺎ ﹶﺃﻧﻬﺎ ﻟﹶﺎ ﺗ ﹾﻘﺪِ ﺭ ﺗﺘ ﺿ ِﺦ ِﻟﻤﺎ ﻋ ﺮ ﻚ :ﻭِﺇﻧﻤﺎ ﹶﺃ ﻣ ﺮﻫﺎ - -ﺑِﺎﻟ ﺮ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﹶﻠ ِ
ﺝ ﻛﹶﺎﹾﻟ ِﻜﺴـ ﺮ ِﺓ
ﺕ ﺍﹾﻟﻌﺎ ﺩ ﹸﺓ ﻓِﻴ ِﻪ ﺑِﺎﻟﺘﺴﺎ ﻣ ِﺢ ِﻣ ﻦ ِﻗﺒ ِﻞ ﺍﻟ ﺰ ﻭ ِ
ﺴ ِﲑ ﺍﱠﻟﺬِﻱ ﺟ ﺮ ِ ﺸ ﻲ ِﺀ ﺍﹾﻟﻴ ِ
ﻣﺎ ِﻝ ﺯ ﻭ ِﺟﻬﺎ ِﺑ ﻐﻴ ِﺮ ِﺇ ﹾﺫِﻧ ِﻪ ِﺇﻟﱠﺎ ﻓِﻲ ﺍﻟ
١٨٦
ﻉ ﺍﹾﻟ ﹶﻔﺴﺎ ِﺩ ِﺇﹶﻟﻴ ِﻪ.
ﺼﹸﻠ ﺢ ِﻟﻠِﺎ ﺩﺧﺎ ِﺭ ِﻟﺘﺴﺎ ﺭ ِ ﺖ ﻭﻟﹶﺎ ﻳ
ﻀ ﹸﻞ ﻓِﻲ ﺍﹾﻟﺒﻴ ِ ﻭﺍﻟﺘ ﻤ ﺮﺓِ ،ﻭﺑِﺎﻟ ﱠﻄﻌﺎ ِﻡ ﺍﱠﻟﺬِﻱ ﻳ ﹾﻔ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﺃﻥ ﺍﳉﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ ،ﻭﺃﻥ ﻣﻦ ﻣﻨﻊ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﳌﺎﻝ ﻗﻄﻊ ﺍﷲ ﻋﻨﻪ ﻣﺎﺩﺓ ﺍﻟﺮﺯﻕ،
ﲔ{ ]ﺳﺒﺄ ). [ (٣٩ ﺨِﻠ ﹸﻔ ﻪ ﻭ ﻫ ﻮ ﺧﻴ ﺮ ﺍﻟﺮﺍ ِﺯِﻗ
ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺃﹶﻧ ﹶﻔ ﹾﻘﺘﻢ ﻣﻦ ﺷ ﻲ ٍﺀ ﹶﻓ ﻬ ﻮ ﻳ
١٨٧
ﻭﻓﻴﻪ :ﺍﳊﺚ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ ﰲ ﻭﺟﻮﻫﻪ ﺛﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ.
ﻭﺇﺳﻨﺎﺩ ﺍﻟﻮﻋﻲ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﳎﺎﺯ ﻋﻦ ﺍﻹﻣﺴﺎﻙ ﻭﺍﻹﺣﺼﺎﺀ ﻣﻌﺮﻓﺔ ﻗﺪﺭ ﺍﻟﺸﻲﺀ ﻭﺯﻧﺎ ﺃﻭ ﻋﺪﺩﺍ .ﻭﻫﻮ ﻣـﻦ
ﺑﺎﺏ ﺍﳌﻘﺎﺑﻠﺔ ،ﻭﺍﳌﻌﲎ ﺍﻟﻨﻬﻲ ﻋﻦ ﻣﻨﻊ ﺍﻟﺼﺪﻗﺔ ﺧﺸﻴﺔ ﺍﻟﻨﻔﺎﺩ ،ﻓﺈﻥ ﺫﻟﻚ ﺃﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ ﻟﻘﻄﻊ ﻣﺎﺩﺓ ﺍﻟﱪﻛﺔ؛
ﻷﻥ ﺍﷲ ﻳﺜﻴﺐ ﻋﻠﻰ ﺍﻹﻋﻄﺎﺀ ﺑﻐﲑﺣﺴﺎﺏ ،ﻭﻣﻦ ﻻ ﳛﺎﺳﺐ ﻋﻠﻰ ﺍﳉﺰﺍﺀ ﻻ ﳛﺴﺐ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻟﻌﻄﺎﺀ ،ﻭﻣﻦ
ﻋﻠﻢ ﺃﻥ ﺍﷲ ﻳﺮﺯﻗﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ ،ﻓﺤﻘﻪ ﺃﻥ ﻳﻌﻄﻲ ﻭﻻ ﳛﺴﺐ .ﻭﻗﻴﻞ :ﺍﳌـﺮﺍﺩ ﺑﺎﻹﺣﺼـﺎﺀ ﻋـﺪ
ﺍﻟﺸﻲﺀ؛ ﻷﻥ ﻳﺪﺧﺮ ﻭﻻ ﻳﻨﻔﻖ ﻣﻨﻪ ،ﻭﺇﺣﺼﺎﺀ ﺍﷲ ﻗﻄﻊ ﺍﻟﱪﻛﺔ ﻋﻨﻪ ،ﺃﻭ ﺣﺒﺲ ﻣﺎﺩﺓ ﺍﻟﺮﺯﻕ ﺃﻭ ﺍﶈﺎﺳﺒﺔ ﻋﻠﻴﻪ
١٨٨
ﰲ ﺍﻵﺧﺮﺓ.
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ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ :ﺇﻧﻤﺎ ﺍﻟﻨﺎﺱ ﻛﺎﻹﺑﻞ ﺍﳌﺎﺋﺔ ﻻ ﺗﻜﺎﺩ ﲡﺪ ﻓﻴﻬﺎ ﺭﺍﺣﻠﺔ
١١٨
ﺱ ﻛﹶﺎ ِﻹِﺑ ِﻞ ﺍﳌِﺎﹶﺋﺔِ،
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻳﻘﹸﻮ ﹸﻝِ» :ﺇﻧﻤﺎ ﺍﻟﻨﺎ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﻋﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤ ﺮ ﺭ ِ
ﺠ ﺪ ﻓِﻴﻬﺎ ﺭﺍ ِﺣﹶﻠ ﹰﺔ«.١٨٩ ﹶﻻ ﺗﻜﹶﺎ ﺩ ﺗ ِ
ﺍﻟﺮﻏﺎﺀ ﻛﺜﲑ ﻭﺍﻟﻔﻌﻞ ﻗﻠﻴﻞ ،ﻭﺣﲔ ﻳﺰﻣﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺮﻛﻮﺏ ﺗﻜﻮﻥ ﻟﻠﺮﻭﺍﺣﻞ ﺍﻟﺼﺒﻮﺭﺓ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻔﺼـﻞ،
ﻓﺎﻟﺒﻬﺮﺝ ﻻ ﳚﺪﻱ ﰲ ﺍﻷﺳﻔﺎﺭ ﻭﺍﳌﺸﻘﺎﺕ ﺑﻞ ﻫﻮ ﻧﺎﻓﻊ ﻷﻫﻞ ﺍﳋﻤﻮﻝ ﻭﺍﻟﻜﺴﻞ ﻭﳏﺒﻲ ﺍﻹﻗﺎﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺬﻝ
ﻭﺍﻟﻌﻔﻮﻧﺔ ،ﻭﺷﺘﺎﻥ ﺑﲔ ﻣﺎ ﻳﻮﺿﻊ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻷﺳﺎﺳﺎﺕ ﻭﺑﲔ ﻣﺎ ﻳﻌﻠﻖ ﰲ ﺍﻟﻌـﻮﺍﱄ ﻟﻠﺰﻳﻨـﺔ ﻭﺍﳌﻨﻈـﺮ،
ﻓﻠﻠﻘﻮﺍﻋﺪ ﺍﳊﻤﻠﺔ ﻣﺘﻮﻥ ﻗﻮﺓ ﻭﺻﱪ ﻭﺟﻠﺪ ،ﻣﻊ ﺃﺎ ﻟﻠﺤﻤﻞ ﻭﻟﻠﺰﻳﻨﺔ ﺍﻟﺒﻬﺮﺝ ﻭﺍﻟﻠﻤﻌﺎﻥ ﻭﺍﻟﺼـﻮﺕ ﺍﻟﻌـﺎﱄ
ﺍﳉﻤﻴﻞ ،ﻣﻊ ﺃﻥ ﺍﻟﻌﻴﻮﻥ ﺎ ﻣﻌﻠﻘﺔ ،ﻭﻟﻜﻦ ﺍﻟﻌﱪﺓ ﺑﺎﻟﻨﺎﻓﻊ ﻻ ﺑﺎﻟﻼﻣﻊ.
ﻗﻮﺍﻡ ﺍﻹﺑﺪﺍﻉ "ﺑﺎﻟﺘﺨﺼﺺ" ،ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﻘﺪﺭﺍﺕ ﺧﺎﺻﺔ ﻭﺧﱪﺍﺕ ﳑﻴﺰﺓ ﰲ ﺑـﺎﺏ
ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ،ﻫﺬﻩ ﺍﻟﻘﺪﺭﺍﺕ ﻭﺍﳋﱪﺍﺕ ﻳﺼﻨﻌﻬﺎ ﺍﻻﻧﻘﻄﺎﻉ ﳍـﺬﺍ ﺍﻟﺒـﺎﺏ ﺍﳌﻌـﺮﰲ
ﻭﺍﻟﻌﻤﻠﻲ ،ﺍﻧﻘﻄﺎﻉ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺘﻔﺮﻍ ﻭﺍﻟﺒﺬﻝ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻟﻴﺼﻞ ﺇﱃ ﺍﻹﺑﺪﺍﻉ ﻭﲢﻘﻴﻖ ﺍﳌﻨﺎﻓﻊ ﺍﻟﻼﺯﻣﺔ ﻟﻸﻣﺔ
ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻗﺪﻣﻮﻥ ﻗﺎﻟﻮﺍ ﻋﻦ ﺍﻟﻌﻠﻢ :ﺇﻥ ﺃﻋﻄﻴﺘﻪ ﺑﻌﻀﻚ ﱂ ﻳﻌﻄﻚ ﺷﻴﺌﺎﹰ ،ﻭﺇﻥ ﺃﻋﻄﻴﺘﻪ ﻛﻠـﻚ
ﺃﻋﻄﺎﻙ ﺑﻌﻀﻪ ،ﻭﺃﻧﺖ ﻣﻊ ﻫﺬﺍ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴﻢ ،ﻓﻬﺬﻩ ﻗﺎﻋﺪﺓ ﺣﻖ ﰲ ﻛـﻞ ﺍﻟﻌﻠـﻮﻡ ﺍﳌﻌﺮﻓﻴـﺔ
ﻭﺍﻟﻌﻤﻠﻴﺔ ﺇﺫ ﳝﻮﺕ ﺍﳌﺮﺀ ﻭﰲ ﻗﻠﺒﻪ ﺷﻲﺀ ﻣﻦ )ﺣﱴ(.
ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ،ﺃﻱ ﺍﻹﺻﺎﺑﺔ ﻓﻴﻬﺎ ﺑﻨﺼﻴﺐ ﻻ ﻳﺼﻞ ﳊﺪ " ﺍﻟﺘﺨﺼﺺ " ﺧﲑ ﻟﻠﻤﺮﺀ ﻟﻜﻨـﻪ ﻻ ﻳﻨﻔـﻊ
ﺍﻷﻣﺔ ﺇﻻ ﲟﻘﺪﺍﺭ ﻭﺿﻌﻪ ﰲ ﲢﻘﻴﻖ ﺍﻹﺑﺪﺍﻉ ﺍﻟﺬﻱ ﻳﻨﺘﺠﻪ ﺍﻟﺘﺨﺼﺺ ،ﺇﺫ ﲢﻘﻴﻖ ﺍﳌﻨﺎﻓﻊ ﺍﻟﺒﺎﻫﺮﺓ ﻟﻸﻣﺔ ﺍﳌﺘﻘﺪﻣﺔ
ﺍﻟﱵ ﳍﺎ ﺣﻖ ﺍﻟﻘﻮﺍﻣﺔ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺇﺑﺪﺍﻉ ﻣﻦ ﺩﻭﻥ ﲣﺼﺺ ،ﻷﻥ ﺍﻹﺑﺪﺍﻉ ﻫﻀﻢ ﻟﻠﺴﺎﺑﻖ ﻭﺑﻨﺎﺀ ﺟﺪﻳﺪ ﻳـﺘﻢ
ﺑﻪ ﺍﻟﺴﻔﺮ ﺍﻟﻄﻮﻳﻞ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻬﻤﺎﺕ ﺍﻟﻼﺯﻣﺔ.
ﺍﳌﺸﺎﺭﻛﻮﻥ ﻛﺜﺮ ،ﻭﺍﻷﻣﺔ ﻻ ﺗﺘﺤﻘﻖ ﺇﻻ ﲟﺠﻤﻮﻋﻬﺎ ﺩﻭﻥ ﻋﺰﻝ ﻷﺣﺪ ﻣﻬﻤﺎ ﻛﺎﻥ ﺻﻐﲑﺍ ﺃﻭ ﺿﻌﻴﻔﺎﹰ ،ﻟﻜـﻦ
ﺍﻟﻨﻔﻊ ﺍﻟﺬﻱ ﻳﺘﺤﻘﻖ ﺑﻪ ﺍﻹﺑﺪﺍﻉ ﻭﺭﺣﻠﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻘﻮﺍﻣﺔ ﻻ ﻳﻜﻮﻧﺎﻥ ﺇﻻ ﻟﻠﻤﻤﻴﺰﻳﻦ ﻭﺍﳌﱪﺯﻳﻦ ،ﻭﻫﺆﻻﺀ ﻗﻠﺔ
ﻭﻧﺪﺭﺓ ﲟﺎ ﳝﻠﻜﻮﻥ ﻣﻦ ﻓﻄﺮﺓ ﳑﻴﺰﺓ ﻭﺇﺭﺍﺩﺓ ﺣﻴﺔ ﻗﻮﻳﺔ ﻭﺟﻠﺪ ﻣﺜﺎﺑﺮ ،ﻭﻫﺆﻻﺀ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻥ ﺗﺮﻋﺎﻫﻢ ﻭﺗـﻮﻓﺮ
ﳍﻢ ﺳﺒﻞ ﺍﳊﻴﺎﺓ ﻭﻣﺎ ﳛﺘﺎﺟﻮﻥ ﻣﻦ ﺃﺟﻞ ﺗﻔﺮﻏﻬﻢ ﳌﺎ ﻫﻢ ﻓﻴﻪ ﻭﺇﻻ ﺿﻴﻌﺖ ﺍﻷﻣﺔ ﻧﻔﺴﻬﺎ ﺑﺘﻀﻴﻴﻌﻬﻢ ،ﻛﻤﺎ ﺃﻥ
ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻮﻓﺮ ﺍﳌﻨﺎﺥ ﺍﳌﻼﺋﻢ ﻟﻈﻬﻮﺭﻫﻢ ،ﺇﺫ ﺍﳊﻘﺎﺋﻖ ﻻ ﺗﻈﻬﺮ ﺇﻻ ﰲ ﻣﻴﺎﺩﻳﻨﻬﺎ ،ﻭﲨﺎﻋﺎﺕ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻌﻠـﻢ
ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﻔﻜﺮ ﰲ ﺭﺣﻠﺘﻬﺎ ﺍﻟﻄﻮﻳﻠﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺪﻋﻮﺓ ﻟﺮﻋﺎﻳﺔ ﻫﺆﻻﺀ ﻭﺍﻛﺘﺸﺎﻓﻬﻢ ﻭﻭﺿـﻌﻬﻢ ﰲ
ﺑﻴﺌﺘﻬﻢ ﺍﳌﻼﺋﻤﺔ.
- ١٨٩ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ] - ١٨٢٥ - ٦٤٩٨(٦٥٧ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﻗﻮﻟﻪ
-ﺍﻟﻨﺎﺱ ﻛﺎﻹﺑﻞ ﻣﺎﺋﺔ ﺭﻗﻢ ) ٢٥٤٧ﺭﺍﺣﻠﺔ( ﺍﳉﻤﻞ ﺍﻟﻨﺠﻴﺐ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻟﺴﲑ ﺍﻷﺳﻔﺎﺭ ﻭﳊﻤﻞ ﺍﻷﺛﻘﺎﻝ .ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻳﺄﰐ ﺯﻣﺎﻥ ﻳﻜﻮﻥ
ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻛﺜﲑﻳﻦ ﻭﻟﻜﻦ ﺍﳌﺮﺿﻲ ﻣﻨﻬﻢ ﻭﺍﻟﺬﻱ ﻳﻠﺘﺰﻡ ﺷﺮﻉ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﻠﻴﻞ ﺷﺄﻥ ﺍﻹﺑﻞ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺗﺒﻠﻎ ﺍﳌﺎﺋﺔ ﻭﻻ ﺗﻜﺎﺩ ﺗﻮﺟـﺪ ﻣﻨـﻬﺎ
ﻭﺍﺣﺪﺓ ﺗﺼﻠﺢ ﻟﻠﺮﻛﻮﺏ ﻭﺍﻻﻧﺘﻔﺎﻉ ﺎ .ﺃﻭ ﺍﳌﺮﺍﺩ ﺃﻥ ﺍﻟﻨﺎﺱ ﺩﺍﺋﻤﺎ ﺷﺄﻢ ﻫﻜﺬﺍ ﺍﻟﺼﺎﱀ ﻓﻴﻬﻢ ﻗﻠﻴﻞ
١١٩
ﰲ ﺍﻷﻣﻢ ﻭﺍﺘﻤﻌﺎﺕ ﻟﻴﺲ ﻣﻄﻠﻮﺑﹰﺎ ﲤﻴﺰ ﺍﻟﻜﻞ ﻭﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻞ ﻋﺎﳌﹰﺎ ﻭﻗﺎﺋﺪﹰﺍ ﻭﺫﻛﻴﹰﺎ ﻓﻼ ﻳﻮﺟـﺪ ﺃﻣـﺔ
ﺣﻘﻘﺖ ﺃﻫﺪﺍﻓﻬﺎ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ،ﻟﻜﻦ ﺷﺮﻁ ﰲ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺭﻋﺎﻳﺘﻬﺎ ،ﻭﳓﻦ ﻧﻠﺤﻆ ﺃﻥ ﻣﻬﻤـﺎﺕ ﺍﻷﻣـﻢ
ﲢﻘﻘﻬﺎ ﺍﻹﺭﺍﺩﺓ ﺍﳌﻤﻴﺰﺓ ﺍﻟﱵ ﳍﺎ ﺍﻟﻔﺮﺍﺩﺓ ﻋﻦ ﺑﻘﻴﺔ ﺍﻟﻘﻮﻡ ﻭﺍﻷﻣﺔ ،ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ -ﺍﻟﺮﺍﺣﻠﺔ -ﻳﺴـﲑ
ﺍﻟﻘﻄﻴﻊ ﻭﺭﺍﺀﻫﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﳛﻜﻢ ﻋﻠﻰ ﺍﻷﻣﺔ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﺮﺃﺱ ﻻ ﻣﻦ ﺧﻼﻝ ﺃﻓﺮﺍﺩﻫﺎ ﺍﻟﺬﻳﻦ ﻫﻢ
ﰲ ﻋﺮﺽ ﺍﻟﻨﺎﺱ ،ﺇﺫ ﺍﻟﻨﺎﺱ ﻫﻢ ﺍﻟﻨﺎﺱ ،ﻻ ﺗﻜﺎﺩ ﲡﺪ ﻓﻴﻬﺎ ﺭﺍﺣﻠﺔ ،ﻭﻣﻦ ﻃﻠﺐ ﻏﲑ ﻫﺬﺍ ﺍﻷﻣـﺮ ﺇﳕـﺎ ﻫـﻮ
ﻃﺎﻟﺐ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﳌﺎﺀ ﻭﻫﻮ ﻣﻦ ﺑﺎﺏ ﺗﻌﻠﻴﻖ ﺃﻣﺮ ﻋﻠﻰ ﺍﻟﻌﺪﻡ ﻻ ﻏﲑ ،ﻭﺭﺳﻮﻟﻨﺎ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻮ
ﺍﻟﺬﻱ ﲪﻞ ﺃﻣﺘﻪ ﺍﻟﺘﻜﺎﻟﻴﻒ ،ﻭﺍﻟﻘﺎﺋﺪ ﺍﻟﻔﺮﻳﺪ ﻫﻮ ﺍﻟﺬﻱ ﳛﻘﻖ ﺍﻹﻣﻜﺎﻥ ﻣﻦ ﺍﳌﻮﺟﻮﺩ ﻻ ﺃﻥ ﻳﺬﻫﺐ ﰲ ﻭﺩﻳﺎﻥ
ﺍﻟﺘﻘﺮﻳﻊ ﻟﻴﺴﻘﻂ ﺍﻟﺘﻜﺎﻟﻴﻒ ،ﻓﺸﺘﺎﻥ ﺑﲔ ﻣﻦ ﻳﻌﻠﻢ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻳﻌﻤﻞ ﺑﻪ ﻭﻳﻔﻬﻤﻪ ﺣﻖ ﻓﻬﻤﻪ ﻋﻠﻰ ﻭﺟﻬـﻪ
ﺍﻟﺼﺤﻴﺢ ﻭﺑﲔ ﻣﻦ ﻳﺴﺘﺨﺪﻡ ﻋﺠﺰ ﺍﻟﻜﺜﲑ ﺃﻭ ﺟﻬﻠﻬﻢ ﻟﲑﻓﻊ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻋﻦ ﺍﻷﻣﺔ ﻭﻳﻌﻠﻖ ﻣﺸﺮﻭﻉ ﺍﻷﻣﺔ ﰲ
ﺍﻟﺴﻌﻲ ﺇﱃ ﺃﻫﺪﺍﻓﻬﺎ ﻋﻠﻰ ﻏﲑ ﺷﺮﻁ ﺻﺤﻴﺢ ﻭﺫﻟﻚ ﺑﺄﻥ ﻳﺼﺒﺢ ﺍﻟﻜﻞ ﻋﺎﳌﹰﺎ ﻗﺎﺩﺭﹰﺍ ﻓﻴﺼﺒﺢ ﺍﻟﻜﻞ " ﺭﻭﺍﺣـﻞ
".
ﰲ ﺭﺣﻠﺔ ﺍﳉﻤﺎﻋﺎﺕ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﳉﻬﺎﺩ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻋﻮﺓ ﺳﻴﻌﺎﱐ ﺍﳌﻤﻴﺰﻭﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﻋﺪﻡ ﻣﺴـﺘﻮﻯ
ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻓﺎﳋﺎﺳﺮ ﻫﻮ ﺍﻟﺬﻱ ﻳﻬﺮﺏ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﻳﺒﺘﻌﺪ ﺳﺎﺑﹰﺎ ﺍﳉﻬﻞ ﻭﺍﻟﺘﺨﻠـﻒ ﺃﻭ ﺍﻟﻌﺠـﺰ
ﻭﻋﺪﻡ ﺍﻻﺳﺘﺠﺎﺑﺔ ،ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﺗﺘﺤﻘﻖ ﻟﻪ ﻣﻬﻤﺎﺗﻪ ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺘﻌﺎﻣﻞ ﺑﻮﺍﻗﻌﻴﺔ ﻭﺇﺩﺍﺭﺓ ﺣﻜﻴﻤﺔ ﻣـﻊ ﻫـﺬﻩ
ﻼ ﻣﻦ ﺍﻟﻮﻋﻲ ﻭﺍﻟﺒﺼﲑﺓ ﻣ ﺮ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺭﺽ ﻫﻢ
ﺍﻟﻘﻮﺍﻋﺪ ،ﻭﺍﻟﺬﻳﻦ ﻳﺘﺼﻮﺭﻭﻥ ﳎﺘﻤﻌﹰﺎ ﺃﻭ ﺟﺴﻤﹰﺎ ﻛﺎﻣ ﹰ
ﻭﺍﳘﻮﻥ.
ﻫﻜﺬﺍ ﺍﻟﻨﺎﺱ ﻛﺜﲑ ﻭﺍﻟﺮﻭﺍﺣﻞ ﻗﻠﻴﻠﺔ ﻟﻜﻦ ﻻﺑ ﺪ ﻣﻦ ﺍﻟﺮﺣﻠﺔ ﻭﺍﳊﺎﻝ ﻗﺪ ﻳﻜﻮﻥ ﻛﺤﺎﻝ ﺍﻟﺮﺟﻞ ﻣﻊ ﺍﳌﺮﺃﺓ ﺣﲔ
ﺖ ِﺑﻬﺎ ﻭﻓِﻴﻬـﺎ
ﺖ ِﺑﻬﺎ ﺍ ﺳﺘ ﻤﺘ ﻌ
ﺴ ﺮﺗﻬﺎ ،ﻭِﺇ ِﻥ ﺍ ﺳﺘ ﻤﺘﻌ
ﻀﹶﻠﻊِِ ،ﺇ ﹾﻥ ﹶﺃﹶﻗ ﻤﺘﻬﺎ ﹶﻛ
ﻳﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﺍ ﹶﳌ ﺮﹶﺃ ﹸﺓ ﻛﹶﺎﻟ
ﺝ«.١٩٠
ِﻋ ﻮ
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺧﱪ ﺻﺎﺩﻕ ،ﻭﺇﺭﺷﺎﺩ ﻧﺎﻓﻊ.
ﺃﻣﺎ ﺍﳋﱪ ،ﻓﺈﻧﻪ ﺃﺧﱪ ﺃﻥ ﺍﻟﻨﺺ ﺷﺎﻣﻞ ﻷﻛﺜﺮ ﺍﻟﻨﺎﺱ ،ﻭﺃﻥ ﺍﻟﻜﺎﻣﻞ -ﺃﻭ ﻣﻘﺎﺭﺏ ﺍﻟﻜﻤﺎﻝ -ﻓﻴﻬﻢ ﻗﻠﻴﻞ،
ﻛﺎﻹﺑﻞ ﺍﳌﺎﺋﺔ ،ﺗﺴﺘﻜﺜﺮﻫﺎ ،ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﻣﻨﻬﺎ ﺭﺍﺣﻠﺔ ﺗﺼﻠﺢ ﻟﻠﺤﻤﻞ ﻭﺍﻟﺮﻛﻮﺏ ،ﻭﺍﻟـﺬﻫﺎﺏ ﻭﺍﻹﻳـﺎﺏ ،ﱂ
ﺗﻜﺪ ﲡﺪﻫﺎ ،ﻭﻫﻜﺬﺍ ﺍﻟﻨﺎﺱ ﻛﺜﲑ ،ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻨﺘﺨﺐ ﻣﻨﻬﻢ ﻣﻦ ﻳﺼﻠﺢ ﻟﻠﺘﻌﻠﻴﻢ ﺃﻭ ﺍﻟﻔﺘﻮﻯ ﺃﻭ ﺍﻹﻣﺎﻣﺔ،
ﺃﻭ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻜﺒﺎﺭ ﺃﻭ ﺍﻟﺼﻐﺎﺭ ،ﺃﻭ ﺍﻟﻮﻇﺎﺋﻒ ﺍﳌﻬﻤﺔ ،ﱂ ﺗﻜﺪ ﲡﺪ ﻣﻦ ﻳﻘﻮﻡ ﺑﺘﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﻗﻴﺎﻣﺎ ﺻـﺎﳊﺎ،
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ،ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻇﻠﻮﻡ ﺟﻬﻮﻝ ،ﻭﺍﻟﻈﻠﻢ ﻭﺍﳉﻬﻞ ﺳﺒﺐ ﻟﻠﻨﻘﺎﺋﺺ ،ﻭﻫﻲ ﻣﺎﻧﻌﺔ ﻣﻦ ﺍﻟﻜﻤـﺎﻝ
ﻭﺍﻟﺘﻜﻤﻴﻞ.
- ١٩٠ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ - ١٥٦٧ - ٥١٨٤(٥٧٥ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺮﺿﺎﻉ ﺑﺎﺏ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﻨﺴﺎﺀ
ﺭﻗﻢ ) ١٤٦٨ﺇﻥ ﺍﺳﺘﻤﺘﻌﺖ ﺎ( ﺇﻥ ﺍﺣﺒﺒﺖ ﺃﻥ ﺗﺘﻤﺘﻊ ﺎ ﻭﺗﻨﺘﻔﻊ ﻣﻦ ﺧﲑﻫﺎ ﻋﻠﻴﻚ ﺃﻥ ﺗﻐﺾ ﺍﻟﻄﺮﻑ ﻋﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﻧﻘﺺ[
١٢٠
ﻭﺃﻣﺎ ﺍﻹﺭﺷﺎﺩ ،ﻓﺈﻥ ﻣﻀﻤﻮﻥ ﻫﺬﺍ ﺍﳋﱪ ﺇﺭﺷﺎﺩ ﻣﻨﻪ ﺇﱃ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻤﻮﻉ ﺍﻷﻣﺔ ﺃﻥ ﻳﺴﻌﻮﺍ ،ﻭﳚﺘﻬـﺪﻭﺍ
ﰲ ﺗﺄﻫﻴﻞ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻳﺼﻠﺤﻮﻥ ﻟﻠﻘﻴﺎﻡ ﺑﺎﳌﻬﻤﺎﺕ ،ﻭﺍﻷﻣﻮﺭ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻨﻔﻊ.
ﻭﻗﺪ ﺃﺭﺷﺪ ﺍﷲ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻗﻮﻟﻪ} :ﹶﻓﹶﻠﻮﻟﹶﺎ ﻧ ﹶﻔ ﺮ ِﻣ ﻦ ﹸﻛ ﱢﻞ ِﻓ ﺮﹶﻗ ٍﺔ ِﻣﻨ ﻬ ﻢ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ﻟِﻴﺘ ﹶﻔ ﱠﻘﻬﻮﺍ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ﻭِﻟﻴﻨ ِﺬﺭﻭﺍ
ﹶﻗ ﻮ ﻣ ﻬ ﻢ ِﺇﺫﹶﺍ ﺭ ﺟ ﻌﻮﺍ ِﺇﹶﻟﻴ ِﻬ ﻢ{ ]ﺍﻟﺘﻮﺑﺔ [١٢٢ :ﻓﺄﻣﺮ ﺑﺎﳉﻬﺎﺩ ،ﻭﺃﻥ ﻳﻘﻮﻡ ﺑﻪ ﻃﺎﺋﻔﺔ ﻛﺎﻓﻴﺔ ،ﻭﺃﻥ ﻳﺘﺼﺪﻯ ﻟﻠﻌﻠﻢ
ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ،ﻟﻴﻌﲔ ﻫﺆﻻﺀ ﻫﺆﻻﺀ ،ﻭﻫﺆﻻﺀ ﻫﺆﻻﺀ ،ﻭﺃﻣﺮﻩ ﺗﻌﺎﱃ ﺑﺎﻟﻮﻻﻳﺎﺕ ﻭﺍﻟﺘﻮﻟﻴﺔ ﺃﻣﺮ ﺎ ،ﻭﲟﺎ ﻻ ﺗﺘﻢ
ﺇﻻ ﺑﻪ ﻣﻦ ﺍﻟﺸﺮﻭﻁ ﻭﺍﳌﻜﻤﻼﺕ.
ﻓﺎﻟﻮﻇﺎﺋﻒ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻜﻠﻴﺔ ،ﻻ ﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻨﻬﺎ ﻭﻻ ﺗﺘﻢ ﻣﺼﻠﺤﺘﻬﻢ ﺇﻻ ﺎ ،ﻭﻫـﻲ ﻻ
ﺗﺘﻢ ﺇﻻ ﺑﺄﻥ ﻳﺘﻮﻻﻫﺎ ﺍﻷﻛﻔﺎﺀ ﻭﺍﻷﻣﻨﺎﺀ ،ﻭﺫﻟﻚ ﻳﺴﺘﺪﻋﻲ ﺍﻟﺴﻌﻲ ﰲ ﲢﺼﻴﻞ ﻫـﺬﻩ ﺍﻷﻭﺻـﺎﻑ ﲝﺴـﺐ
١٩١
ﺍﻻﺳﺘﻄﺎﻋﺔ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ{ ]ﺍﻟﺘﻐﺎﺑﻦ [١٦ :ﻭﺍﷲ ﺃﻋﻠﻢ.
ـــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﻌﺸﺮﻭﻥ :ﺇﺫﺍ ﺃﺳﻨﺪ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ ﻓﺎﻧﺘﻈﺮ ﺍﻟﺴﺎﻋﺔ
ﺖ ﺍ َﻷﻣﺎﻧ ﹸﺔ ﻓﹶﺎﻧﺘ ِﻈ ِﺮ ﺍﻟﺴﺎ ﻋ ﹶﺔ« ﻗﹶـﺎ ﹶﻝ:
ﺿﻴ ﻌ ِﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ» :ﺇﺫﹶﺍ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
١٩٢
ﻒ ِﺇﺿﺎ ﻋﺘﻬﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝِ» :ﺇﺫﹶﺍ ﹸﺃ ﺳِﻨ ﺪ ﺍ َﻷ ﻣ ﺮ ِﺇﻟﹶﻰ ﹶﻏﻴ ِﺮ ﹶﺃ ﻫِﻠ ِﻪ ﻓﹶﺎﻧﺘ ِﻈ ِﺮ ﺍﻟﺴﺎ ﻋ ﹶﺔ«ﹶﻛﻴ
ﺩﻭﺍﻡ ﺃﻱ ﺃﻣﺮ ﰲ ﺗﺪﺑﲑﻩ ﻭﺇﺩﺍﺭﺗﻪ ،ﻭﻧﺴﻖ ﺍﻟﻮﺟﻮﺩ ﻭﲨﺎﻟﻪ ﰲ ﻧﺼﺐ ﻛﻞ ﺷﻲﺀ ﰲ ﻣﻜﺎﻧﻪ ،ﻭﺍﻟﺸﻲﺀ ﺍﻟﻴﺴـﲑ
ﻳﻨﻤﻮ ﻋﻠﻰ ﻳﺪ ﺃﻫﻠﻪ ﺍﻟﻌﺎﳌﲔ ﺑﻪ ﻭﺑﺮﻋﺎﻳﺘﻪ ،ﻭﺑﺎﻟﻴﺪ ﺍﳉﺎﻫﻠﺔ ﺗﺴﻘﻂ ﺍﻷﻣﻢ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﳉﻤﺎﻋـﺎﺕ ﺍﻟﺸـﺎﻫﻘﺔ
ﺍﻟﻘﻮﻳﺔ ،ﻓﻬﺬﺍ ﻫﻮ ﻣﻔﺘﺎﺡ ﺍﻟﻨﺠﺎﺡ :ﺍﻟﻘﻴﺎﺩﺓ.
ﻣﺎﺫﺍ ﻋﺴﻰ ﺁﻻﻑ ﺍﻷﺳﻮﺩ ﺃﻥ ﺗﻔﻌﻞ ﺇﻥ ﻗﺎﺩﻫﺎ ﺃﺧﺮﻕ ﺃﻭ ﺟﺒﺎﻥ ،ﺇﻥ ﻗﺎﺩﻫﺎ ﺃﺧﺮﻕ ﻛﺎﻥ ﺳﻌﻴﻬﺎ ﻓﺴﺎﺩﹰﺍ ﻋﻠﻴﻬﺎ
ﻭﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ،ﻭﺇﻥ ﻗﺎﺩﻫﺎ ﺟﺒﺎﻥ ﻛﺎﻧﺖ ﻗﻮﺎ ﻛﺄﻥ ﻻ ﺷﻲﺀ ،ﻷﻥ ﻗﻴﻤﺔ ﺍﻟﺸﻲﺀ ﻻ ﲟﺠﺮﺩ ﻭﺟـﻮﺩﻩ ،ﺇﺫ
ﻭﺟﻮﺩ ﺍﻟﺸﻲﺀ ﺑﻼ ﺇﺛﺎﺭﺓ ﻟﻪ ﻛﻌﺪﻣﻪ ،ﻭﻻ ﰲ ﻭﺿﻌِﻪ ﰲ ﺍﻟﻔﺴﺎﺩ ﻷﻥ ﺿﺮﺭﻩ ﺣﻴﻨﺌﺬ ﻫﻮ ﺍﶈﻘـﻖ ﻻ ﻧﻔﻌـﻪ،
ﻭﺍﳊﻴﺎﺓ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻟﺘﻌﺪﺩ ﻭﻻ ﻳﺼﻠﺤﻬﺎ ﺇﻻ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﺘﻜﺎﻣﻞ ﻭﻟﺬﺍ ﻻﺑ ﺪ ﻣﻦ ﻗﻴﺎﺩﺓ ﺗﺪﻳﺮ ﻫـﺬﺍ
ﺍﻻﺟﺘﻤﺎﻉ ﻭﺗﻮﺣﺪ ﻗﻮﺍﻩ ،ﺗﺴﺘﻤﺪ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ ﻗﻮﺎ ﻣﻦ ﺃﻓﺮﺍﺩﻫﺎ ﻭﺍﺟﺘﻤﺎﻋﻬﻢ ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﺗـﺘﻼﺀﻡ
ﻭﺗﺆﺩﻱ ﺩﻭﺭﻫﺎ ﲢﺖ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺇﺩﺍﺭﺎ ،ﻭﻣﻦ ﻏﲑ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ ﺗﺘﺸﺘﺖ ﺍﻟﻘﻮﻯ ﺃﻭ ﺗﺘﻀﺎﺭﺏ ،ﻭﺣـﲔ
ﺗﻮﱃ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ ﻟﻴﺪ ﺃﺧﺮﻕ ﺟﺎﻫﻞ ﲟﺎ ﰲ ﻳﺪﻩ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺟﻬﺎﻟﺔ ﺍﻟﻘﻮﻯ ﻭﻓﺴﺎﺩﻫﺎ ،ﺇﺫ ﺗﺴﻠﻂ ﺍﳉﻬﻠﺔ
ﻋﻠﻰ ﺭﻗﺎﺏ ﺍﳋﻠﻖ ﻳﺪﻝ ﻋﻠﻰ ﺃﻣﻮﺭ ﻣﻨﻬﺎ :ﺃﻥ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻫﻲ ﺻﻮﺭﺓ ﻋﻦ ﻗﻴﺎﺩﺎ ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻴـﺎﺩﺓ
- ١٩١ﺠﺔ ﻗﻠﻮﺏ ﺍﻷﺑﺮﺍﺭ ﻭﻗﺮﺓ ﻋﻴﻮﻥ ﺍﻷﺧﻴﺎﺭ ﻁ ﺍﻟﻮﺯﺍﺭﺓ )ﺹ(١٩٩ :
- ١٩٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٦٤٩٦) (١٠٤ /٨
ﺤ ﹶﺔ ﹶﻟﻬﻢ ،ﹶﻓﻴﻨﺒﻐِﻲ ﹶﻟﻬﻢ ﺗﻮِﻟﻴ ﹶﺔ ﺃﹶﻫ ِﻞ ﺍﻟﺪﻳﻦِ ،ﻓﹶـﺈِﺫﺍ
ﺽ ﻋﻠﹶﻴﻬِﻢ ﺍﻟﻨﺼِﻴ
ﻣﻌﻨﻰ"ﺃﹸﺳِﻨ ﺪ ﺍﻷَﻣ ﺮ ِﺇﻟﹶﻰ ﻏﹶﲑ ﺃﹶﻫِﻠ ِﻪ" ﹶﺃ ﱠﻥ ﺍ َﻷِﺋ ﻤ ﹶﺔ ﻗﹶﺪ ﺍﺋﺘ ﻤﻨﻬﻢ ﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﻋِﺒﺎ ِﺩ ِﻩ ﻭﹶﻓ ﺮ
ﺿﻴﻌﻮﺍ ﺍﻷَﻣﺎﻧ ﹶﺔ ﺍﱠﻟﺘِﻲ ﹶﻗﱠﻠ ﺪﻫﻢ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ِﺇﻳﺎﻫﺎ " .ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ )/١١ ﻗﹶﱠﻠﺪﻭﺍ ﹶﻏ ﲑ ﺃﹶﻫ ِﻞ ﺍﻟﺪﻳ ِﻦ ﹶﻓﻘﹶﺪ
(٣٣٤
١٢١
ﺴﺒﻮ ﹶﻥ{ ]ﺍﻷﻧﻌـﺎﻡ، ١٩٣[١٢٩ :
ﲔ ﺑ ﻌﻀﺎ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﹾﻜ ِ
ﺾ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﻚ ﻧ ﻮﻟﱢﻲ ﺑ ﻌ
ﺻﻮﺭﺓ ﻋﻦ ﺍﳉﻤﺎﻋﺔ} ﻭ ﹶﻛ ﹶﺬِﻟ
ﺴﹶﺄﹸﻟﻚ ،ﻭِﺇﻧﻬﺎ ﺗﻜﹸﻮ ﹸﻥ ﹸﺃﻣـﻮ ﺭ ﺙ ﹶﺃ ﺷﻴﺎ ُﺀ ﻭﻟﹶﺎ ﻧ ﹾﻘ ِﺪ ﺭ ﻧ
ﺤ ﺪ ﹸ ﺖ ﹸﻛ ﱠﻞ ﺳﺎ ﻋ ٍﺔ ﻣ ﻌﻨﺎ ،ﺗ ﺴ ﺴ ِﻦ :ﹶﺃ ﱠﻥ ﺑِﻨ ﻲ ِﺇ ﺳ ﺮﺍﺋِﻴﻞﹶ ،ﺳﹶﺄﻟﹸﻮﺍ ﻣﻮﺳﻰ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﹶﻟ ﺤ - ١٩٣ﻋ ِﻦ ﺍﹾﻟ
ﺨ ِﻄ ِﻪ ﻋﹶﻠﻴﻨﺎ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠﻪ ،ﻳﺎ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴﻞﹶ ،ﹶﻓﹶﺄ ﻭﺣﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ِﺇﹶﻟﻴـ ِﻪ :ﻳـﺎ ﻚ ﻳﺒﻴ ﻦ ﹶﻟﻨﺎ ﻋﹶﻠ ﻢ ِﺭﺿﺎ ﻩ ﻋﻨﺎ ،ﻭ ﻋﹶﻠ ﻢ ﺳ ﺴ ﹾﻞ ﹶﻟﻨﺎ ﺭﺑ ﻭﹶﺃ ﺷﻴﺎﺀُ ،ﹶﻓ
ﻚ ِﻟﺘﺒﱢﻠ ﻐ ﻬ ﻢ ﻋﻨﻰ ﻭﺗﺒﱢﻠ ﻐﻨِﻲ ﻋﻨ ﻬﻢ ،ﻓﹶـﹶﺄﻧِﺒﹾﺌ ﻬ ﻢ ﹶﺃ ﱠﻥ ﻋﻠﹶـ ﻢ ﻚ ﺑﻨﻮ ِﺇ ﺳﺮﺍﺋِﻴﻞﹶ؟ ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺏ ،ﺳﹶﺄﻟﹸﻮﺍ ﻋﻤﺎ ﺳ ِﻤ ﻌﺖ ،ﻗﹶﺎ ﹶﻝِ» :ﺇﻧﻤﺎ ﺑ ﻌﹾﺜﺘ ﻣﻮﺳﻰ ،ﻋﻤﺎ ﺳﹶﺄﹶﻟ
ﺨﻄِﻲ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃ ﹾﻥ ﹶﺃ ﺳﺘ ﻌ ِﻤ ﹶﻞ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺷﺮﺍ ﺭ ﻫ ﻢ« ـﺬﻳﺐ ﺍﻵﺛـﺎﺭ ﻣﺴـﻨﺪ ﻋﻤـﺮ )/٢ ﻱ ﻋﻨ ﻬ ﻢ ﹶﺃ ﹾﻥ ﹶﺃ ﺳﺘ ﻌ ِﻤ ﹶﻞ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺧﻴﺎ ﺭ ﻫﻢ ،ﻭﹶﺃ ﱠﻥ ﻋﹶﻠ ﻢ ﺳ
ِﺭﺿﺎ
( ١٣٢٦)(٩٣٠ﺻﺤﻴﺢ ﻣﻘﻄﻮﻉ
ﲔ ﺑ ﻌﻀﺎ ِﺑﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳ ﹾﻜﺴِـﺒﻮ ﹶﻥ{ ]ﺍﻷﻧﻌـﺎﻡ: ﺾ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﻚ ﻧ ﻮﻟﱢﻲ ﺑ ﻌ ﺶ ﻋ ﻦ ﹶﻗ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭ ﹶﻛ ﹶﺬِﻟ
ﺖ ﺍﹾﻟﹶﺄ ﻋ ﻤ ﻗﹶﺎ ﹶﻝ ﻣﻨﺼﻮ ﺭ ﺑ ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟﹶﺄ ﺳ ﻮ ِﺩ :ﺳﹶﺄﹾﻟ
ﺱ ﹸﺃ ﻣ ﺮ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺷﺮﺍ ﺭ ﻫ ﻢ« ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘـﺎﺕ ﺍﻷﺻـﻔﻴﺎﺀ )/٥ ﺴ ﺪ ﺍﻟﻨﺎ [١٢٩ﻣﺎ ﺳ ِﻤ ﻌﺘ ﻬ ﻢ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻓِﻴﻪِ؟ ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌﺘ ﻬ ﻢ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥِ» :ﺇﺫﹶﺍ ﹶﻓ
(٥١ﺻﺤﻴﺢ
ﺃﻱ ﻧﺴﻠﹼﻂ ﺑﻌﺾ ﺍﻟﻈﺎﳌﲔ ﻋﻠﻰ ﺑﻌﺾ ،ﻭﳒﻤﻊ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ،ﻛﻤﺎ ﺗﺴﻠﹼﻂ ﺍﳉ ﻦ ﻋﻠﻰ ﺃﺷﺒﺎﻫﻬﻢ ﻣﻦ ﺍﻹﻧﺲ ،ﻭﺻﺎﺭﻭﺍ ﲨﻴﻌﺎ ﺇﱃ ﻫﺬﺍ ﺍﳌﺼﲑ
ﺍﳌﺸﺌﻮﻡ ..ﻭﻫﻜﺬﺍ ﳚﺘﻤﻊ ﺍﻟﺸﺮ ﺇﱃ ﺍﻟﺸﺮ ،ﻭﻳﻨﺠﺬﺏ ﺍﻷﺷﺮﺍﺭ ﺇﱃ ﺍﻷﺷﺮﺍﺭ ،ﻓﻴﻜﻮﻧﻮﻥ ﲨﻴﻌﺎ ﺟﺒﻬﺔ ﻭﺍﺣﺪﺓ ..ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ .ﺍﻟﺘﻔﺴـﲑ
ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ )(٣١١ /٤
ﺫﻟﻚ ﺃﻥ ﺍﳌﻠﻮﻙ ﻳﺘﺼﺮﻓﻮﻥ ﰱ ﺍﻷﻣﻢ ﺍﳉﺎﻫﻠﺔ ﺍﻟﻀﺎﻟﺔ ﺗﺼﺮﻑ ﺍﻟﺮﻋﺎﺓ ﰱ ﺍﻷﻧﻌﺎﻡ ﺍﻟﺴﺎﺋﻤﺔ ،ﻓﻬﻢ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻮﺯﺭﺍﺀ ﻭﺍﳊﺎﺷﻴﺔ ﻣﻦ ﺃﻣﺜﺎﳍﻢ ﻓﻴﻘﻠﺪﻫﻢ
ﲨﻬﻮﺭ ﺍﻷﻣﺔ ﰱ ﺳﲕﺀ ﺃﻋﻤﺎﳍﻢ ،ﻓﻴﻐﻠﺐ ﺍﻟﻔﺴﺎﺩ ﻋﻠﻰ ﺍﻟﺼﻼﺡ ،ﻭﻳﻔﺴﻘﻮﻥ ﻋﻦ ﺃﻣﺮ ﺍﷲ ﻓﻴﻬﻠﻜﻮﻥ ،ﺃﻭ ﻳﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺍﻷﻣﻢ ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﺗﺴﺘﺒﻴﺢ
ﻚ ﹶﻗ ﺮﻳ ﹰﺔ ﹶﺃ ﻣﺮﻧﺎ ﻣﺘ ﺮﻓِﻴﻬﺎ
ﲪﺎﻫﻢ ﻭﺗﺜ ﹼﻞ ﻋﺮﻭﺷﻬﻢ ﻭﻳﺼﺒﺤﻮﻥ ﻣﺴﺘﻌﺒﺪﻳﻦ ﺃﺫﻻﺀ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﺳﺎﺩﺓ ﺃﻋﺰﺍﺀ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ » :ﻭﺇِﺫﺍ ﹶﺃ ﺭﺩﻧﺎ ﹶﺃ ﹾﻥ ﻧ ﻬِﻠ
ﺤ ﻖ ﻋﹶﻠﻴﻬﺎ ﺍﹾﻟ ﹶﻘ ﻮ ﹸﻝ ﹶﻓ ﺪ ﻣﺮﻧﺎﻫﺎ ﺗ ﺪﻣِﲑﹰﺍ« ﺴﻘﹸﻮﺍ ﻓِﻴﻬﺎ ﹶﻓ ﹶﻓ ﹶﻔ
ﺍﻣﺎ ﺍﻷﻣﻢ ﺍﻟﻌﺎﳌﺔ ﺑﺴﻨﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﱵ ﺃﻣﺮﻫﺎ ﺷﻮﺭﻯ ﺑﲔ ﺯﻋﻤﺎﺋﻬﺎ ﻭﺃﻫﻞ ﺍﻟﺮﺃﻯ ﻓﻴﻬﺎ ،ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﳌﻠﻮﻙ ﺃﻥ ﻳﺘﺼﺮﻓﻮﺍ ﻓﻴﻬﺎ ﻛﻤﺎ ﻳﺸﺎﺀﻭﻥ ،ﺑﻞ
ﻳﻜﻮﻧﻮﻥ ﲢﺖ ﻣﺮﺍﻗﺒﺔ ﺃﻭﱃ ﺍﻷﻣﺮ ﻓﻴﻬﺎ.
ﻭﻗﺪ ﻭﺿﻊ ﺍﻹﺳﻼﻡ ﻫﺬﺍ ﺍﻟﺪﺳﺘﻮﺭ ﻓﺠﻌﻞ ﺃﻣﺮ ﺍﻷﻣﺔ ﺑﲔ ﺃﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ ،ﻭﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺑﺎﳌﺸﺎﻭﺭﺓ ،ﻓﺴﺎﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ .ﻭﺟﻌﻠﺖ ﺍﻟﻮﻻﻳﺔ
ﺍﻟﻌﺎﻣﺔ -ﺍﳋﻼﻓﺔ -ﺑﺎﻻﻧﺘﺨﺎﺏ.
ﻭﺍﻗﺘﻔﻰ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﺧﻄﻮﺍﺗﻪ ﻭﺟﺮﻭﺍ ﻋﻠﻰ ﺳﻨﺘﻪ ،ﻓﻘﺎﻝ ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰱ ﺃﻭﻝ ﺧﻄﺒﺔ ﻟﻪ :ﺃﻣﺎ ﺑﻌﺪ ﻓﺈﱏ ﻗﺪ ﻭﻟﹼﻴﺖ
ﻋﻠﻴﻜﻢ ﻭﻟﺴﺖ ﲞﲑﻛﻢ ،ﻓﺈﺫﺍ ﺍﺳﺘﻘﻤﺖ ﻓﺄﻋﻴﻨﻮﱏ ،ﻭﺇﺫﺍ ﺯﻏﺖ ﻓﻘﻮﻣﻮﱏ.
ﰱ ﺍﻋﻮﺟﺎﺟﺎ ﻓﻠﻴﻘﻮﻣﻪ ..ﻭﻗﺎﻝ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ ﺍﳌﻨﱪ ﺃﻳﺎﻡ ﺍﻟﻔﺘﻨﺔ :ﺃﻣﺮﻯ ﻷﻣﺮﻛﻢ ﺗﺒﻊ.ﻭﻗﺎﻝ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺍﳌﻨﱪ :ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﹼ
ﲔ( ﻳﺸﻤﻞ ﺍﻟﻈﺎﳌﲔ ﻷﻧﻔﺴﻬﻢ ﻭﺍﻟﻈﺎﳌﲔ ﻟﻠﻨﺎﺱ ﻣﻦ ﺍﳊﻜﺎﻡ ﻭﻏﲑﻫﻢ ،ﺇﺫ ﻛﻞ ﻣﻦ ﻫﺆﻻﺀ ﻭﺃﻭﻟﺌﻚ ﻳﺘﻮﱃ ﻣﻦ ﻳﺸﺎ ﻛﻠﻪ ﰱ ﺃﺧﻼﻗﻪ ﻭﻗﻮﻟﻪ )ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﻭﺃﻋﻤﺎﻟﻪ ﻭﻳﻨﺼﺮﻩ ﻋﻠﻰ ﻣﻦ ﳜﺎﻟﻔﻪ.ﺗﻔﺴﲑ ﺍﳌﺮﺍﻏﻲ )(٣٢ /٨
ﺇﻥ ﺍﻟﻈﺎﳌﲔ -ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺸﺮﻛﻮﻥ ﺑﺎﷲ ﰲ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ -ﻳﺘﺠﻤﻊ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳊﻖ ﻭﺍﳍﺪﻯ ﻭﻳﻌﲔ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ
ﰲ ﻋﺪﺍﺀ ﻛﻞ ﻧﱯ ﻭﺍﳌﺆﻣﻨﲔ ﺑﻪ .ﺇﻢ ﻓﻀﻼ ﻋﻠﻰ ﺃﻢ ﻣﻦ ﻃﻴﻨﺔ ﻭﺍﺣﺪﺓ -ﻣﻬﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺍﻷﺷﻜﺎﻝ -ﻫﻢ ﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﻣﺼﻠﺤﺔ ﻭﺍﺣﺪﺓ،
ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻏﺘﺼﺎﺏ ﺣﻖ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ،ﻛﻤﺎ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻻﻧﻄﻼﻕ ﻣﻊ ﺍﳍﻮﻯ ﺑﻼ ﻗﻴﺪ ﻣﻦ ﺣﺎﻛﻤﻴﺔ ﺍﷲ ..ﻭﳓﻦ ﻧﺮﺍﻫﻢ ﰲ ﻛﻞ ﺯﻣـﺎﻥ
ﻛﺘﻠﺔ ﻭﺍﺣﺪﺓ ﻳﺴﺎﻧﺪ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ -ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺧﻼﻓﺎﺕ ﻭﺻﺮﺍﻉ ﻋﻠﻰ ﺍﳌﺼﺎﱀ -ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺮﻛﺔ ﻣﻊ ﺩﻳﻦ ﺍﷲ ﻭﻣﻊ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ..
ﻓﺒﺤﻜﻢ ﻣﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﺗﻔﺎﻕ ﰲ ﺍﻟﻄﻴﻨﺔ ،ﻭﺍﺗﻔﺎﻕ ﰲ ﺍﳍﺪﻑ ﻳﻘﻮﻡ ﺫﻟﻚ ﺍﻟﻮﻻﺀ ..ﻭﲝﻜﻢ ﻣﺎ ﻳﻜﺴﺒﻮﻥ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﻹﰒ ﺗﺘﻔـﻖ ﻣﺼـﺎﺋﺮﻫﻢ ﰲ
ﺍﻵﺧﺮﺓ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﳌﺸﻬﺪ ﺍﳌﻌﺮﻭﺽ! ﻭﺇﻧﻨﺎ ﻟﻨﺸﻬﺪ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ -ﻭﻣﻨﺬ ﻗﺮﻭﻥ ﻛﺜﲑﺓ -ﲡﻤﻌﺎ ﺿﺨﻤﺎ ﻟﺸﻴﺎﻃﲔ ﺍﻹﻧـﺲ ﻣـﻦ
ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﻟﺼﻬﻴﻮﻧﻴﲔ ﻭﺍﻟﻮﺛﻨﻴﲔ ﻭﺍﻟﺸﻴﻮﻋﻴﲔ -ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻫﺬﻩ ﺍﳌﻌﺴﻜﺮﺍﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ -ﻭﻟﻜﻨﻪ ﲡﻤﻊ ﻣﻮﺟﻪ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﺇﱃ ﺳﺤﻖ
ﻃﻼﺋﻊ ﺣﺮﻛﺎﺕ ﺍﻟﺒﻌﺚ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻷﺭﺽ ﻛﻠﻬﺎ.
ﻭﻫﻮ ﲡﻤﻊ ﺭﻫﻴﺐ ﻓﻌﻼ ،ﲡﺘﻤﻊ ﻟﻪ ﺧﱪﺓ ﻋﺸﺮﺍﺕ ﺍﻟﻘﺮﻭﻥ ﰲ ﺣﺮﺏ ﺍﻹﺳﻼﻡ ،ﻣﻊ ﺍﻟﻘﻮﻯ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ،ﻣﻊ ﺍﻷﺟﻬﺰﺓ ﺍﳌﺴﺨﺮﺓ ﰲ ﺍﳌﻨﻄﻘـﺔ
ﺾ
ﻚ ﻧـ ﻮﻟﱢﻲ ﺑﻌـ
ﺫﺍﺎ ﻟﻠﻌﻤﻞ ﻭﻓﻖ ﺃﻫﺪﺍﻑ ﺫﻟﻚ ﺍﻟﺘﺠﻤﻊ ﻭﺧﻄﻄﻪ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺍﳌﺎﻛﺮﺓ ..ﻭﻫﻮ ﲡﻤﻊ ﻳﺘﺠﻠﻰ ﻓﻴﻪ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ » :ﻭﻛﹶﺬِﻟ
ﺴﺒﻮ ﹶﻥ« ..ﻛﻤﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺗﻄﻤﲔ ﺍﷲ ﻟﻨﺒﻴﻪ » :- -ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﻣﺎ ﻓﻌﻠﻮﻩ ﻓﺬﺭﻫﻢ ﻭﻣﺎ ﻳﻔﺘـﺮﻭﻥ« .. ﲔ ﺑﻌﻀﹰﺎ ﺑِﻤﺎ ﻛﺎﻧﻮﺍ ﻳ ﹾﻜ ِ ﺍﻟﻈﱠﺎِﻟ ِﻤ
١٢٢
ﺠ ﻦ ﹶﻗ ِﺪ ﺍ ﺳﺘ ﹾﻜﹶﺜ ﺮﺗ ﻢﺸ ﺮ ﺍﹾﻟ ِ
ﺸ ﺮ ﻫ ﻢ ﺟﻤِﻴﻌﺎ ﻳﺎ ﻣ ﻌ ﺤﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺪﻝ ﻣﺎ ﻗﺒﻠﻬﺎ ﻋﻠﻴﻬﺎ ﺣﲔ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻳ ﻮ ﻡ ﻳ
ﺖ ﹶﻟﻨﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨـﺎ ﺭ ﺾ ﻭﺑﹶﻠ ﻐﻨﺎ ﹶﺃ ﺟﻠﹶﻨﺎ ﺍﱠﻟﺬِﻱ ﹶﺃ ﺟ ﹾﻠ
ﻀﻨﺎ ِﺑﺒ ﻌ ٍ ﺲ ﺭﺑﻨﺎ ﺍ ﺳﺘ ﻤﺘ ﻊ ﺑ ﻌ
ﺲ ﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ﻭِﻟﻴﺎ ﺅﻫ ﻢ ِﻣ ﻦ ﺍﹾﻟِﺈﻧ ِ
ِﻣ ﻦ ﺍﹾﻟِﺈﻧ ِ
ﻚ ﺣﻜِﻴ ﻢ ﻋﻠِﻴ ﻢ{ ]ﺍﻷﻧﻌﺎﻡ [١٢٨ :ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﺏ ﻋﻠﻰ
ﻣﹾﺜﻮﺍ ﹸﻛ ﻢ ﺧﺎِﻟﺪِﻳ ﻦ ﻓِﻴﻬﺎ ِﺇﻟﱠﺎ ﻣﺎ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ِﺇ ﱠﻥ ﺭﺑ
ﺍﳉﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﻢ ﳊﻤﲑ ﺍﻹﻧﺴﺎﻥ ﻣﻄﺎﻳﺎ ﻭﺟﻨﻮﺩﺍﹰ ،ﻓﺼﺎﺭ ﺍﳉﻦ ﻛﺜﺮﺓ ﺑﺎﺳﺘﺨﺪﺍﻣﻬﻢ ﻫﺆﻻﺀ ﺍﳊﻤﲑ ،ﻭﻟﻜـﻦ
ﺍﳌﺼﻴﺒﺔ ﻛﺎﻧﺖ ﰲ ﻫﺆﻻﺀ ﺍﳊﻤﲑ ﺣﲔ ﺭﺿﻮﺍ ﻫﺬﺍ ﺍﻟﺬﻝ ﻭﺍﻻﺳﺘﺒﻌﺎﺩ ﻭﺟﻌﻠﻮﺍ ﰲ ﺫﻟﻚ ﻣﺘﻌﺘـﻬﻢ ﻭﺭﻏﺒـﺎﻢ
ﻭﻫﻜﺬﺍ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﳊﻴﺎﺓ ﺑﲔ ﺍﳌﺴﺘﻜﱪ ﻭﺍﻟﺬﻟﻴﻞ ،ﻓﺈﻧﻪ ﻻ ﻳﻘﺒﻞ ﺃﺣﺪ ﺍﻟﺬﻝ ﺇﻻ ﻣﻦ ﻫﻮ ﻣﺴﺘﻤﺘﻊ ﺑﻪ ﻣﻼﺋـﻢ
ﻟﻨﻔﺴﻪ ﺍﳋﺎﻧﻌﺔ ﺍﳉﺎﻫﻠﺔ ،ﻓﺎﳉﻤﺎﻋﺔ ﺍﳉﺎﻫﻠﺔ ﺍﳋﺎﻧﻌﺔ ﻫﻲ ﺍﻟﱵ ﺗﻘﺒﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻘﻴﺎﺩﺓ ،ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ
ﺗﺪﻝ ﻋﻠﻰ ﺗﺴﻠﻂ ﺍﻟﻘﻴﺎﺩﺓ ﺍﳉﺎﻫﻠﺔ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﻫﻮ ﻋﺠﺰ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻭﺟﺒﻨﻬﺎ ،ﻓﺈﻥ ﺍﻟﺴـﺎﻋﻲ ﺍﳉﺎﻫـﻞ
ﻳﺼﻞ ﳌﻘﺼﻮﺩﻩ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ،ﺃﻣﺎ ﺍﻟﻌﺎﺟﺰ ﺍﻟﻌﺎﻗﻞ ﻓﻬﻮ ﻣﻨﻜﻮﺱ ﻋﻠﻰ ﺭﺃﺳﻪ ﻻ ﻳﻨﻔﻌﻪ ﻋﻘﻠﻪ ﻭﻻ ﻋﻠﻤﻪ ،ﻭﻧﻌﻮﺫ
ﺑﺎﷲ ﻣﻦ ﻋﺠﺰ ﺍﻟﻌﺎﻗﻞ ﻛﻤﺎ ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺟﻠﺪ ﺍﳌﻨﺎﻓﻖ ،ﻭﺣﲔ ﻳﺴﻨﺪ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ ﻓﺤﻴﻨﺌﺬ ﺗﻜـﻮﻥ
ﺍﻟﻨﻬﺎﻳﺔ ،ﻓﻼ ﻋﻠﻢ ﻭﻋﻘﻞ ﻭﻻ ﻗﺪﺭﺓ ﻳﻨﻔﻊ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻭ ﺍﳉﻤﺎﻋﺔ ،ﺇﺫ ﺍﻟﻌﱪﺓ ﺑﺎﻹﺩﺍﺭﺓ ﻻ ﻏﲑ ،ﻭﺍﻟﺬﻳﻦ ﻳﻄﻠﺒﻮﻥ
ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻥ ﺗﻨﻬﺾ ﻭﻗﺪ ﺗﺴﻠﻂ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺎﺳﺪﻭﻥ ﺍﻟﻌﻤﻼﺀ ﻭﺍﳉﻬﻠﺔ ﻓﻬﺆﻻﺀ ﻳﺮﻳﺪﻭﻥ ﺍﳊﻴﺎﺓ ﻣﻦ ﺭﻣـﻴﻢ
ﺍﻟﻌﻈﺎﻡ ،ﻭﻳﻄﻠﺒﻮﻥ ﺍﳉﻤﺮ ﻣﻦ ﺍﻟﺮﻣﺎﺩ ،ﻭﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ ﱂ ﺗﺘﺤﻮﻝ ﺇﱃ ﻗﻮﻯ ﻓﺎﻋﻠﺔ ﻭﺣﺎﺿـﺮﺓ ﰲ ﻋـﲔ
ﺍﻟﺘﺎﺭﻳﺦ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻌﺎﳌﺔ ﺍﻟﻌﺎﻣﻠﺔ ﺍﻟﻘﻮﻳﺔ ،ﻭﺇﻧﻪ ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻷﻣﺮ ﺃﻥ ﻳﺮﺗﺐ ﺍﻹﻧﺴـﺎﻥ ﺣﻴﺎﺗـﻪ
ﺍﳌﺎﻟﻴﺔ ﻭﺍﻷﺳﺮﻳﺔ )ﻓﻴﻤﺎ ﻳﻈﻦ( ﻭﻳﺘﺮﻙ ﺃﻋﻈﻢ ﻣﺎ ﳛﺘﺎﺟﻪ ﻣﻦ ﺇﺣﺴﺎﻥ ﻭﺗﺪﺑﲑ ﻭﻳﺘﺮﻛﺔ ﻓﺎﺳﺪﺍﹰ ،ﻭﺇﻥ ﺃﻋﻈﻢ ﻣـﺎ
ﳛﺘﺎﺟﻪ ﻫﻮ ﻗﻴﺎﺩﺓ ﳎﺘﻤﻌﺔ ﺍﻟﱵ ﻳﺘﻌﻠﻖ ﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺎﻣﺔ ،ﻓﺎﻷﺣﻜﺎﻡ ﺍﻟﻌﺎﻣﺔ ﻫﻲ ﺍﻟﱵ ﺗﻀﺒﻂ ﻛـﻞ ﺍﻷﻣـﻮﺭ
ﻭﲢﺪﺩ ﻗﻴﻢ ﺍﺘﻤﻊ ﻭﺍﳉﻤﺎﻋﺎﺕ ،ﻓﻬﻞ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺮﺀ ﺃﻥ ﻳﺄﻛﻞ ﺍﳊﻼﻝ ﺧﺎﺻﹰﺎ ﰲ ﳎﺘﻤﻊ ﻗﻴﻤﻪ ﺍﻟﻌﺎﻣﺔ ﺗﺴـﲑ
ﻭﻓﻖ ﺍﳉﺎﻫﻠﻴﺔ؟! ﺃﻡ ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻀﺒﻂ ﻗﻴﻢ ﺃﺳﺮﺗﻪ ﻭﺗﺮﺑﻴﺘﻬﺎ ﰲ ﳎﺘﻤﻊ ﳏﻜﻮﻡ ﺑﻘﻴﻢ ﺍﳉﺎﻫﻠﻴﺔ؟! ﻫﺬﺍ ﻣـﺎ
ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻷﻣﺔ ﺃﻥ ﺗﻔﻬﻤﻪ ،ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲰﻰ ﺍﻟﻨﱯ ﺍﻷﻣﺮ ﻭﺍﻷﻣﺎﻧﺔ ﻓﻘﺎﻝ) :ﺇﺫﺍ ﺿﻴﻌﺖ ﺍﻷﻣﺎﻧﺔ(
ﻭﳌﺎ ﺳﺌﻞ ﻋﻦ ﺍﻷﻣﺎﻧﺔ ﻗﺎﻝ ) :ﺇﺫﺍ ﺃﺳﻨﺪ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ( ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﺍﻷﻣﺎﻧﺔ ،ﻓﻬـﻮ
ﺃﻣﺎﻧﺔ ﺍﷲ ﻟﻠﻌﺎﱂ ﻛﻤﺎ ﺃﻧﻪ ﺃﻣﺎﻧﺔ ﺍﷲ ﳍﺬﻩ ﺍﻷﻣﺔ ،ﻭﺣﲔ ﳒﻤﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻊ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﻧﺲٍ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ
ﷲ " ١٩٤ﻧﻌﻠﻢ ﺃﻥ ﳕﻮ ﺍﻟﺘﻮﺣﻴـﺪ ﰲ ﺽ :ﺍﷲُ ،ﺍ ُ
ﷲ - -ﻗﹶﺎ ﹶﻝ ":ﻟﹶﺎ ﺗﻘﹸﻮ ﻡ ﺍﻟﺴﺎ ﻋ ﹸﺔ ﺣﺘﻰ ﻟﹶﺎ ﻳﻘﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺍِ
ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻄﻤﲔ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﺍﻟﱵ ﺗﺴﲑ ﻋﻠﻰ ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﷲ - -ﻭﺗﻌﻠﻢ ﺃﺎ ﺗﻘﻮﻡ ﻣﻘﺎﻣﻪ ﰲ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ
ﺍﳌﺸﺒﻮﺑﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ،ﻭﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ..ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﻗﻄﺐ-ﻁ - ١ﺕ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٦٤٨ :
- ١٩٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٤٨) - ٢٣٤ (١٣١ /١
ﺽ :ﺍﻟﱠﻠ ﻪ ﺍﻟﱠﻠ ﻪ« " .ﹶﻗ ﻮﻟﹶﺎ ِﻥ :ﹶﺃﺣـ ﺪ ﻫﻤﺎ ﹶﺃ ﱠﻥ ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ "ﺍﻟﻨﻬﺎﻳﺔ" ":ﻭﰲ ﻣ ﻌﻨﻰ ﹶﻗ ﻮِﻟ ِﻪ » " :- -ﺣﺘﻰ ﻟﹶﺎ ﻳﻘﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻚ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ " :ﺣﺘﻰ ﻟﹶﺎ ﻳﻘﹶﺎ ﹶﻝ :ﺍﻟﱠﻠ ﻪ ﺍﻟﱠﻠ ﻪ " .ﹶﻛﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ
ﻣ ﻌﻨﺎ ﻩ ﹶﺃﻥﱠ ﹶﺃ ﺣﺪﺍ ﻟﹶﺎ ﻳﻨ ِﻜ ﺮ ﻣﻨ ﹶﻜﺮﺍ ﻭﻟﹶﺎ ﻳ ﺰ ﺟ ﺮ ﹶﺃﺣ ﺪ ﹶﺃ ﺣﺪﺍ ِﺇﺫﹶﺍ ﺭﺁ ﻩ ﹶﻗ ﺪ ﺗﻌﺎﻃﹶﻰ ﻣﻨ ﹶﻜﺮﺍ ،ﻭ ﻋﺒ ﺮ ﻋ ﻦ ﹶﺫِﻟ
ﺚ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ» " :ﹶﻓﻴﺒﻘﹶﻰ ﻓِﻴﻬﺎ ﻋﺠﺎ ﺟ ﹲﺔ ﻟﹶﺎ ﻳ ﻌ ِﺮﻓﹸﻮ ﹶﻥ ﻣ ﻌﺮﻭﻓﹰﺎ ،ﻭﻟﹶﺎ ﻳﻨ ِﻜﺮﻭ ﹶﻥ ﻣﻨ ﹶﻜﺮﺍ« ". ﻓِﻲ ﺣﺪِﻳ ِ
١٢٣
ﺍﻟﻌﺎﱂ ﺇﳕﺎ ﻫﻮ ﺑﻘﻴﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻠﻌﺎﱂ ،ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﺸﺮﻙ ﻭﻏﻠﺒﺘﻪ ﰲ ﺍﻟﻌﺎﱂ ﺇﳕﺎ ﻫﻮ ﺑﻘﻴﺎﺩﺓ ﺍﻟﺸـﺮﻙ ﳍـﺬﺍ
ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭ ِﻥ {]ﺍﻟﺬﺍﺭﻳﺎﺕ [٥٦ :ﻭﻣﻊ
ﺠ ﻦ ﻭﺍﹾﻟﺈِﻧ
ﺖ ﺍﹾﻟ ِ
ﺍﻟﻌﺎﱂ ،ﻓﺈﻥ ﲨﻌﻨﺎ ﻫﺬﺍ ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﻠﹶ ﹾﻘ
ﺤ ِﻤ ﹾﻠﻨﻬﺎ ﻭﹶﺃ ﺷ ﹶﻔ ﹾﻘ ﻦ ِﻣﻨﻬﺎ ﻭ ﺣ ﻤﹶﻠﻬـﺎ
ﺠﺒﺎ ِﻝ ﹶﻓﹶﺄﺑﻴ ﻦ ﺃﹶﻥ ﻳ
ﺽ ﻭﺍﹾﻟ ِ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِﺴﻤﺎﻭﺍ ِ ﺿﻨﺎ ﺍﹾﻟﹶﺄﻣﺎﻧ ﹶﺔ ﻋﻠﹶﻰ ﺍﻟ
ﻗﻮﻟﻪِ} :ﺇﻧﺎ ﻋ ﺮ
ﺍﹾﻟﺈِﻧﺴﺎ ﹸﻥ ِﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻇﻠﹸﻮﻣﹰﺎ ﺟﻬﻮ ﹰﻻ {]ﺍﻷﺣﺰﺍﺏ [٧٢ :ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺗﻌﺎﱃ ﻻ ﻳﺴﺘﻘﺮ ﳍﺎ ﻗـﺮﺍﺭ ﺇﻻ
ﺝ ﻣﺸـﻴ ﺪ ٍﺓ ﻭِﺇ ﹾﻥ
ﺕ ﻭﹶﻟ ﻮ ﹸﻛﻨﺘ ﻢ ﻓِﻲ ﺑﺮﻭ ٍ ﺑﻘﻴﺎﺩﺓ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻷﻣﻮﺭ ﻫﺬﻩ ﺍﳊﻴﺎﺓ } ،ﹶﺃﻳﻨﻤﺎ ﺗﻜﹸﻮﻧﻮﺍ ﻳ ﺪ ِﺭ ﹾﻛ ﹸﻜ ﻢ ﺍﹾﻟ ﻤ ﻮ
ﺼﺒ ﻬ ﻢ ﺳﻴﹶﺌ ﹲﺔ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻫ ِﺬ ِﻩ ِﻣ ﻦ ِﻋﻨ ِﺪ ﻙ ﹸﻗ ﹾﻞ ﹸﻛﻞﱞ ِﻣ ﻦ ِﻋﻨ ِﺪ ﺍﻟﻠﱠـ ِﻪ ﺴﻨ ﹲﺔ ﻳﻘﹸﻮﻟﹸﻮﺍ ﻫ ِﺬ ِﻩ ِﻣ ﻦ ِﻋﻨ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻭِﺇ ﹾﻥ ﺗ ِ
ﺼﺒ ﻬ ﻢ ﺣ
ﺗ ِ
ﹶﻓﻤﺎ ِﻝ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﻟﹶﺎ ﻳﻜﹶﺎﺩﻭ ﹶﻥ ﻳ ﹾﻔ ﹶﻘﻬﻮ ﹶﻥ ﺣﺪِﻳﺜﹰﺎ{ ]ﺍﻟﻨﺴﺎﺀ.[٧٨ :
ﺇﻥ ﻣﺼﺎﺩﻣﺔ ﺍﺎﻫﺪﻳﻦ ﻟﻔﺮﺍﻋﻨﺔ ﺍﻟﻌﺎﱂ ﻣﻦ ﺃﺟﻞ ﺇﺯﺍﻟﺘﻬﻢ ﻭﺗﻮﺳﻴﺪ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ ﻷﻫﻠﻬﺎ ﺇﳕﺎ ﻫﻮ ﻣـﻦ ﺃﻋﻈـﻢ
ﺍﻟﻌﺒﺎﺩﺍﺕ ﺫﺍﺗﹰﺎ ﻭﺳﺒﺒﺎﹰ ،ﺫﺍﺗﹰﺎ ﻟﻌﻈﻴﻢ ﺃﻣﺮ ﺍﷲ ﺍﳉﻬﺎﺩ ﻭﻣﺎﻓﻴﻪ ﻣﻦ ﺇﳝﺎﻥ ﻭﺍﺣﺘﺴﺎﺏ ،ﻭﺳﺒﺒﹰﺎ ﳌﺎ ﰲ ﺇﺯﺍﻟﺔ ﻫـﺆﻻﺀ
ﺍﳌﻔﺴﺪﻳﻦ ﻣﻦ ﺍﳋﲑ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺃﻫﻠﻪ ،ﺑﻞ ﻭﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺃﲨﻊ ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ.
)ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺭﺽ ﻛﻮﻧﹰﺎ ﻣﻊ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺑﲔ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻤﻠﻪ ،ﻓﻬﻞ ﻣﻦ ﻣﺪﻛﺮ؟(.
ﺇﻥ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺍﺎﻫﺪﺓ ﰲ ﺳﻌﻴﻬﺎ ﻹﻗﺎﻣﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳋﻠﻖ ﻣﺪﻋﻮﺓ ﻟﺘﻮﺳﻴﺪ ﺍﻷﻣـﺮ ﰲ ﺩﺍﺧﻠـﻬﺎ
ﻷﻫﻠﻪ ،ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﻔﺮﻳﻂ ﰲ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﲢﺖ ﺃﻱ ﺩﻋﻮﻯ ،ﻻ ﺍﳌﺎﻝ ﻫﻮ ﺭﻛﻦ ﺍﻹﻣﺎﻣﺔ ﻭﻻ ﺍﻟﻌﺸـﲑﺓ ﻭﻻ
ﺍﻟﺴﺎﺑﻘﺔ ﻭﻻ ﻣﺮﺍﻋﺎﺓ ﺍﳋﻮﺍﻃﺮ ،ﻛﻞ ﺫﻟﻚ ﺩﻋﺎﻭﻯ ﻓﺎﺭﻏﺔ ﺃﻣﺎﻡ ﺍﻷﻫﻠﻴﺔ ،ﻭﺇﻥ ﺃﻭﻝ ﻣﻄﻠﺐ ﺇﳍﻲ ﻟﻠﺠﻤﺎﻋﺔ ﺇﻥ
ﲢﺮﻛﺖ ﺃﻥ ﺗﻮﱄ ﺍﻷﻣﺮ ﻷﻫﻠﻪ ،ﻓﺈﻥ ﺍﳌﻸ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺑﻌﺪ ﻧﱯ ﺍﷲ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ﻋﻨـﺪﻣﺎ
ﻃﻠﺒﻮﺍ ﺍﻹﺫﻥ ﺑﺎﳉﻬﺎﺩ ﻭﺍﺳﺘﺠﺎﺏ ﺍﷲ ﻟﻄﻠﺒﻬﻢ ،ﻃﻠﺐ ﺍﷲ ﻣﻨﻬﻢ ﺗﻮﻟﻴﺔ ﻃﺎﻟﻮﺕ ،ﻭﻗﺪ ﺍﺣﺘﺠﻮﺍ ﲝﺠﺞ ﺍﻟﺒﺎﻃﻞ،
ﻓﻼ ﻣﺎﻝ ﻟﻪ ﻭﻻ ﺗﻘﺪﻣﺔ ﰲ ﻋﺸﲑﺗﻪ ،ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳏﺒﺔ ﻟﻪ ﺳﺎﺑﻘﺔ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺮﺍﻉ ﺍﳊـﻖ ﳍـﻢ
ﺚ ﹶﻟﻨﺎ ﻣِﻠﻜﹰﺎ ﻧﻘﹶﺎِﺗ ﹾﻞ
ﻫﺬﻩ ﺍﳊﺠﺞ }ﹶﺃﹶﻟ ﻢ ﺗ ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﹶﻠِﺈ ِﻣ ﻦ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﻮﺳﻰ ﺇِ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ ِﻟﻨِﺒ ﻲ ﹶﻟ ﻬ ﻢ ﺍﺑ ﻌ ﹾ
ﺐ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﹾﻟ ِﻘﺘﺎ ﹸﻝ ﹶﺃﻟﱠﺎ ﺗﻘﹶﺎِﺗﻠﹸﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ ﻭﻣﺎ ﹶﻟﻨﺎ ﹶﺃﻟﱠﺎ ﻧﻘﹶﺎِﺗ ﹶﻞ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠـ ِﻪ ﺴﻴﺘ ﻢ ِﺇ ﹾﻥ ﹸﻛِﺘ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ﻫ ﹾﻞ ﻋ
ﲔ
ﺐ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟ ِﻘﺘﺎ ﹸﻝ ﺗ ﻮﱠﻟﻮﺍ ِﺇﻟﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ ِﻣﻨ ﻬ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِـﻴ ﻢ ﺑِﺎﻟﻈﱠـﺎِﻟ ِﻤ
ﻭﹶﻗ ﺪ ﹸﺃ ﺧ ِﺮ ﺟﻨﺎ ِﻣ ﻦ ِﺩﻳﺎ ِﺭﻧﺎ ﻭﹶﺃﺑﻨﺎِﺋﻨﺎ ﹶﻓﹶﻠﻤﺎ ﹸﻛِﺘ
ﻚ ﻋﹶﻠﻴﻨـﺎ ﻭﻧﺤـ ﻦ
ﺕ ﻣِﻠﻜﹰﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﻧﻰ ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ﻪ ﺍﹾﻟ ﻤ ﹾﻠ
ﺚ ﹶﻟ ﹸﻜ ﻢ ﻃﹶﺎﻟﹸﻮ
) (٢٤٦ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﻧِﺒﻴ ﻬ ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻗ ﺪ ﺑ ﻌ ﹶ
١٢٤
ﺴ ِﻢ
ﺠﺴ ﹶﻄ ﹰﺔ ﻓِﻲ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭﺍﹾﻟ ِ
ﺻ ﹶﻄﻔﹶﺎ ﻩ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭﺯﺍ ﺩ ﻩ ﺑ
ﺕ ﺳ ﻌ ﹰﺔ ِﻣ ﻦ ﺍﹾﻟﻤﺎ ِﻝ ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺍ
ﻚ ِﻣﻨ ﻪ ﻭﹶﻟ ﻢ ﻳ ﺆ
ﹶﺃ ﺣ ﻖ ﺑِﺎﹾﻟ ﻤ ﹾﻠ ِ
١٩٥
ﻭﺍﻟﱠﻠ ﻪ ﻳ ﺆﺗِﻲ ﻣ ﹾﻠ ﹶﻜ ﻪ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻭﺍﻟﱠﻠ ﻪ ﻭﺍ ِﺳ ﻊ ﻋﻠِﻴ ﻢ )] {(٢٤٧ﺍﻟﺒﻘﺮﺓ[٢٤٧ ،٢٤٦ :
ﻭﺍﻟﻌﺠﻴﺐ ﺃﻥ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﱂ ﻳﻘﺒﻞ ﻣﻄﻠﺐ ﺻﺤﺎﺑﺘﻪ ﰲ ﺗﻮﻟﻴﺔ ﻏﲑ ﺃﺳﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲢﺖ ﺩﻋـﻮﻯ
ﺚ ﺍﻟﻨﺒِـ ﻲ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﺑ ﻌ ﹶ
ﺻﻐﺮ ﺍﻟﺴﻦ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﺑﻞ ﻧﻈﺮ ﺇﱃ ﺃﻫﻠﻴﺘﻪ ﻓ ﻌ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤ ﺮ ﺭ ِ
ﺱ ﻓِﻲ ِﺇﻣﺎ ﺭِﺗﻪِ ،ﹶﻓ ﹶﻘﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﹶﺃ ﹾﻥ ﺗ ﹾﻄ ﻌﻨﻮﺍ ﻓِـﻲ ﺾ ﺍﻟﻨﺎ ِ ،ﺑ ﻌﺜﹰﺎ ،ﻭﹶﺃ ﻣ ﺮ ﻋﹶﻠﻴ ِﻬ ﻢ ﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ﻦ ﺯﻳ ٍﺪ ﹶﻓ ﹶﻄﻌ ﻦ ﺑ ﻌ
ﺨﻠِﻴﻘﹰﺎ ِﻟ ﹾﻠﺈِﻣﺎ ﺭﺓِ ،ﻭِﺇ ﹾﻥ ﻛﹶـﺎ ﹶﻥ ﹶﻟﻤِـ ﻦ ِﺇﻣﺎ ﺭِﺗﻪِ ،ﹶﻓﻘﹶ ﺪ ﹸﻛﻨﺘ ﻢ ﺗ ﹾﻄ ﻌﻨﻮ ﹶﻥ ﻓِﻲ ِﺇﻣﺎ ﺭ ِﺓ ﹶﺃﺑِﻴ ِﻪ ِﻣ ﻦ ﹶﻗﺒﻞﹸ ،ﻭﺍﻳ ﻢ ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟ
- ١٩٥ﻟﻘﺪ ﺍﻋﺘﺮﺿﻮﺍ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻃﺎﻟﻮﺕ ﺑﺄﻧﻪ ﻟﻴﺲ ﺧﲑﺍ ﻣﻨﻬﻢ ﺳﻼﻟﺔ ﻭﳏﺘﺪﺍ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﺫﺍ ﻣﺎﻝ ﻭﻓﲑ؛ ﻓﺮﺩ ﻧﺒﻴﻬﻢ ﻗﻮﳍﻢ:
ﺻ ﹶﻄﻔﹶﺎ ﻩ ﻋﹶﻠﻴ ﹸﻜ ﻢ( ،ﻭﱂ ﻳﻘﻞ ﻣﻨﻜﻢ ﻣﻊ ﺃﻧﻪ ﻣﻨـﻬﻢ ،ﻟﻺﺷـﺎﺭﺓ ﺇﱃﺃﻭﻻ :ﺑﺄﻥ ﺍﷲ ﺍﺻﻄﻔﺎﻩ ﺃﻯ ﺍﺧﺘﺎﺭﻩ ﻣﻦ ﺍﻟﺼﻔﻮﺓ ﻭﺃﻫﻞ ﺍﳍﻤﺔ ﻭﺍﻟﻨﺒﻞ ،ﻭﻗﺎﻝ )ﺍ
ﻓﻀﻠﻪ ﻋﻠﻴﻬﻢ ﻭﺍﺳﺘﻌﻼﺋﻪ ﲟﺎ ﻣﻨﺤﻪ ﺍﷲ ﻣﻦ ﺧﻮﺍﺹ ﻭﺻﻔﺎﺕ ،ﻭﺇﻧﻪ ﻛﺎﻥ ﻳﻜﻔﻲ ﺍﺻﻄﻔﺎﺀ ﺍﷲ ﻟﻪ ﻟﻴﺴﻜﺘﻮﺍ ﻭﻻ ﻳﻌﺘﺮﺿﻮﺍ؛ ﻷﻧﻪ ﻟﻴﺲ ﻓـﻮﻕ ﺇﺭﺍﺩﺓ
ﺍﷲ ﺇﺭﺍﺩﺓ ،ﻭﻟﻴﺲ ﳍﻢ ﺍﳋﲑﺓ ﻓﻴﻤﺎ ﺍﺧﺘﺎﺭﻩ ﺍﷲ؛ ﻭﻷﻢ ﻓﻮﺿﻮﺍ ﺃﻣﺮ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻠﻚ ﺇﱃ ﺍﻟﻨﱯ ،ﻭﻗﺪ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺭﻢ ﻭﺭﺏ ﺍﻟﻨﱯ.
ﺛﺎﻧﻴﺎ :ﻭﺭ ﺩ ﻧﺒﻴﻬﻢ ﺍﻋﺘﺮﺍﺿﻬﻢ ﺑﺒﻴﺎﻥ ﺍﳌﻘﻴﺎﺱ ﺍﻟﺼﺤﻴﺢ ﻟﻌﻈﻢ ﺍﻟﺮﺟﺎﻝ ﻭﺍﺳﺘﻌﺪﺍﺩﻫﻢ ﻟﻘﻴﺎﺩﺓ ﺍﻟﺸﻌﻮﺏ ﺇﱃ ﻣﻮﺍﻃﻦ ﺍﻟﻌﺰﺓ ﻭﺍﻟﺸﺮﻑ ،ﻟﻘﺪ ﺣﺴـﺒﻮﺍ
ﺠﺴﻢ( ﺃﻱ ﺃﻧﻪ ﺃﻋﻈﻢ ﻣﻨﻜﻢ ﲨﻴﻌﺎ ،ﻷﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﺴ ﹶﻄ ﹰﺔ ﻓِﻲ ﺍﹾﻟ ِﻌﻠﹾﻢ ﻭﺍﹾﻟ ِ
ﺍﻟﻨﺴﺐ ﻭﺍﳌﺎﻝ ﻣﻘﻴﺎﺱ ﺍﻟﻌﻈﻤﺔ ،ﻓﺒﲔ ﳍﻢ ﻣﻘﻴﺎﺳﻬﺎ ،ﻓﻘﺎﻝ ) :ﻭﺯﺍ ﺩ ﻩ ﺑ
ﺯﺍﺩﻩ ﻋﻠﻴﻜﻢ ﰲ ﺍﻷﻣﺮﻳﻦ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﺳﺒﺐ ﻟﻠﻘﻴﺎﺩﺓ ﺍﳊﻜﻴﻤﺔ ،ﻭﳘﺎ:
ﺃﻭ ﹰﻻ :ﻗﻮﺓ ﺍﻟﻌﻘﻞ ﻭﺳﻌﺔ ﺍﻟﻌﻠﻢ ﻭﻛﺜﺮﺓ ﺍﻟﺘﺠﺎﺭﺏ ،ﻭﺛﺎﻧﻴﺎ :ﻗﻮﺓ ﺍﳉﺴﻢ ﻭﻋﻈﻢ ﺍﹾﻟ ﻤﻨﺔ .ﻭﰲ ﺫﻟﻚ ﻓﻮﻕ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻌﻈﻤـﺔ ﺍﳊﻘﻴﻘﻴـﺔ،
ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻷﻫﻠﻴﺔ ﻟﻠﻤﻨﺼﺐ ﰲ ﺍﻟﺪﻭﻟﺔ ،ﻓﺎﻷﻫﻠﻴﺔ ﻟﻠﻤﻨﺼﺐ ﻟﻴﺲ ﺍﳊﺴﺐ ﻭﺍﻟﻨﺴﺐ ﻭﺍﳌﺎﻝ ،ﻭﻟﻜﻦ ﺍﻷﻫﻠﻴﺔ ﻟﻠﻤﻨﺼﺐ ﺑﺎﻟﻜﻔﺎﻳﺔ ﻓﻴﻪ ،ﻓﺈﺫﺍ ﻛـﺎﻥ
ﺍﳌﻠﻚ ﺃﻋﻠﻰ ﺍﳌﻨﺎﺻﺐ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﻳﺎﺳﺔ ﺍﻟﻜﱪﻯ ﺃﻋﻈﻢ ﺍﻻﻋﻤﺎﻝ ﺗﺒﻌﺎﺕ ،ﻓﻠﻴﺲ ﺍﻟﺬﻱ ﻳﺆﻫﻞ ﻟﻠﻤﻨﺎﺻﺐ ﺍﻟﺴﻌﺔ ﻭﺍﳌﺎﻝ ،ﺑﻞ ﺍﻟﻜﻔﺎﻳـﺔ ﳍـﺎ
ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ؛ ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﻘﻴﺎﺱ ﺍﻟﻌﻈﻤﺔ ،ﻭﺇﱃ ﻣﻘﻴﺎﺱ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻸﻋﻤﺎﻝ ﻭﺍﳌﻨﺎﺻﺐ.
ﻭﺍﻟﺒﺴﻄﺔ ﰲ ﺍﻟﻌﻠﻢ ﻣﻌﻨﺎﻫﺎ ﺍﻻﺗﺴﺎﻉ ﰲ ﺍﻷﻓﻖ ﻭﺍﻟﺘﺠﺎﺭﺏ ،ﻭﻗﻮﺓ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﺪﺑﲑ ﻭﺍﻹﺣﻜﺎﻡ ﰲ ﺍﻟﺘﻔﻜﲑ ،ﻓﺎﻟﺒﺴـﻄﺔ ﻣﻌﻨﺎﻫـﺎ ﺍﻻﺗﺴـﺎﻉ ،ﻭﺇﺫﺍ
ﺃﺿﻴﻔﺖ ﺇﱃ ﺍﻟﻌﻠﻢ ﻓﻤﻌﻨﺎﻫﺎ ﺍﻻﺗﺴﺎﻉ ﻭﺍﻹﺣﺎﻃﺔ ﺑﻜﻞ ﻣﺎ ﻳﻮﺟﻪ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺍﳌﺴﺘﻘﻴﻢ ﻣﻊ ﺳﻼﻣﺔ ﺍﻟﻌﻘﻞ ﻧﻔﺴﻪ.
ﻭﺑﺴﻄﺔ ﺍﳉﺴﻢ ﺍﺗﺴﺎﻋﻪ ،ﻟﹶﺎ ﲟﻌﲎ ﻛﺜﺮﺓ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺸﺤﻢ ،ﺑﻞ ﺑﺄﻥ ﻳﻜﻮﻥ ﺳﺒﻂ ﺍﻟﻌﻈﺎﻡ ﻣﺪﻳﺪ ﺍﻟﻘﺎﻣﺔ ﺑﻌﻴﺪ ﻣﺎ ﺑﲔ ﺍﳌﻨﻜﺒﲔ ،ﻭﻗﺪ ﻳﺮﺍﺩ ﺑﺒﺴـﻄﺔ
ﺍﳉﺴﻢ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ،ﻭﻫﻮ ﺑﺬﻟﻚ ﻓﻮﻕ ﻗﻮﺓ ﺍﳌﻨﺔ ،ﻳﻠﻘﻲ ﺑﺎﻟﺮﻋﺐ ﻣﻨﻈﺮﻩ ﰲ ﻗﻠﻮﺏ ﺍﻷﻋﺪﺍﺀ ،ﻭﺑﺎﳍﻴﺒﺔ ﰲ ﻗﻠﻮﺏ ﺍﻷﻭﻟﻴﺎﺀ؛ ﺃﻭ ﻳﺮﺍﺩ ﺑﺒﺴﻄﺔ ﺍﳉﺴﻢ
ﻣﻄﻠﻖ ﺍﻟﻘﻮﺓ؛ ﻷﻥ ﻃﻮﻳﻞ ﺍﻟﻌﻈﺎﻡ ﻋﺮﻳﺾ ﻣﺎ ﺑﲔ ﺍﳌﻨﻜﺒﲔ ﻳﻜﻮﻥ ﰲ ﻏﺎﻟﺐ ﺍﻷﺣﻮﺍﻝ ﻗﻮﻱ ﺍﳉﺴﻢ ،ﻓﺄﻃﻠﻖ ﺫﻟﻚ ﻭﺃﺭﻳﺪ ﻣﻄﻠﻖ ﺍﻟﻘﻮﺓ.
ﻭﻳﻼﺣﻆ ﺃﻧﻪ ﻗﺪﻣﺖ ﺑﺴﻄﺔ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺑﺴﻄﺔ ﺍﳉﺴﻢ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﺎ ﰲ ﺍﻟﺮﻳﺎﺳﺔ ﺃﻗﻮﻯ ﺗﺄﺛﲑﺍ ،ﻭﺃﺎ ﺍﻷﺻﻞ ﻭﻏﲑﻫﺎ ﺍﻟﺘﺎﺑﻊ ،ﻭﺃﻧـﻪ ﻟﻴﺴـﺖ
ﺍﳊﺎﺟﺔ ﺇﱃ ﻗﻮﺓ ﺍﳉﺴﻢ ﲟﻘﺪﺍﺭ ﺍﳊﺎﺟﺔ ﺇﱃ ﻗﻮﺓ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺘﺪﺑﲑ ﻭﺳﻌﺔ ﺍﻟﻌﻠﻢ ﻭﻛﺜﺮﺓ ﺍﻟﺘﺠﺎﺭﺏ.
)ﻭﺍﻟﱠﻠ ﻪ ﻳ ﺆﺗِﻲ ﻣ ﹾﻠ ﹶﻜ ﻪ ﻣﻦ ﻳﺸﺎ ُﺀ ﻭﺍﻟﱠﻠ ﻪ ﻭﺍ ِﺳ ﻊ ﻋﻠِﻴ ﻢ( ﹶﺫﻳ ﹶﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻟﺴﺎﻣﻴﺔ ،ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻣﺮﻳﻦ:
ﺃﻭﳍﻤﺎ :ﺃﻥ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺑﻴﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺃﻧﻪ ﻓﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ ،ﻭﺃﻥ ﻣﺎ ﻳﺸﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻳﻘﻊ ،ﻭﻣﺎ ﻟﹶﺎ ﻳﺸﺎﺀ ﻟﹶﺎ ﻳﻘﻊ ،ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺆﰐ
ﺍﳌﻠﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﳌﻦ ﻳﺸﺎﺀ ،ﻭﺃﻧﻪ ﺇﺫ ﻳﻌﻄﻴﻪ ﻫﻮ ﺍﳌﺴﻴﻄﺮ ﻋﻠﻴﻪ ،ﻭﻟﺬﻟﻚ ﺃﺿﻴﻒ ﺍﳌﻠﻚ ﺇﻟﻴﻪ ﺇﺫ ﻗﺎﻝ ) ﻣ ﹾﻠ ﹶﻜ ﻪ( ﻓﻬﻮ ﺇﺫ ﻳﻌﻄﻴﻪ ﳌﻦ ﻳﻌﻄﻴﻪ ﻫﻮ ﺍﻟﻐﺎﻟـﺐ
ﻋﻠﻰ ﺃﻣﺮﻩ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﻠﺒﻪ ﰲ ﺃﻱ ﻭﻗﺖ ﺷﺎﺀ ،ﻓﻬﻮ ﻣﺎﻟﻚ ﺍﳌﻠﻚ ،ﻳﺆﰐ ﺍﳌﻠﻚ ﻣﻦ ﻳﺸﺎﺀ ،ﻭﻳﱰﻉ ﺍﳌﻠﻚ ﳑﻦ ﻳﺸﺎﺀ ،ﻭﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ ﻋﺒﺎﺩﻩ.
ﺛﺎﻧﻴﻬﻤﺎ :ﺃﻥ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻮﺟﻮﺩ ﲢﺖ ﺳﻠﻄﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﺃﻥ ﺍﷲ ﻭﺍﺳﻊ ،ﺃﻱ ﳏﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ،ﻗﺪ ﻭﺳﻊ ﻛﻞ ﺷـﻲﺀ ﺑﺮﲪﺘـﻪ
ﻭﻗﺪﺭﺗﻪ ،ﻭﺃﻧﻪ ﻳﺪﺑﺮ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺸﺎﻣﻞ؛ ﻓﻬﻮ ﻳﺮﺑﻂ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﺴﺒﺒﺎﺕ ،ﻭﻫﻮ ﻳﻌﻄﻲ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ،ﻭﳝﻨﻊ ﳊﻜﻤﺔ
ﻳﻌﻠﻤﻬﺎ ،ﻳﺒﺘﻠﻰ ﺍﻷﻣﻢ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﺬﻟﺔ ،ﻭﺍﳍﺰﳝﺔ ﻭﺍﻻﻧﺘﺼﺎﺭ ،ﻭﺍﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ،ﰒ ﺍﻟﻨﻌﻤﺎﺀ ﻭﺍﻟﺴﺮﺍﺀ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) :ﻭﻧﺒﻠﹸﻮﻛﹸﻢ
ﺨﻴ ِﺮ ِﻓﺘﻨ ﹰﺔ ،(. . .ﻭﻋﻠﻰ ﺍﻷﻣﻢ ﺍﳌﻐﻠﻮﺑﺔ ﺃﻥ ﺗﺘﺨﺬ ﺍﻷﺳﺒﺎﺏ ﲜﻤﻊ ﺍﻟﻜﻠﻤﺔ ،ﻭﺗﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ ،ﻭﲢﺮﻳﺮ ﺍﻟﻨﻔﻮﺱ ﻣـﻦ ﺭﺑﻘـﺔ ﺍﻷﻫـﻮﺍﺀ ﺸ ﺮ ﻭﺍﹾﻟ ﺑِﺎﻟ
ﻭﺍﻟﺸﻬﻮﺍﺕ ،ﻭﻻ ﺗﺴﺘﺴﻠﻢ ﻟﻠﻀﻌﻒ ،ﻭﻻ ﺗﺴﺘﺨﺬﻱ ﻟﻠﻘﻮﻯ ،ﻭﺗﻨﺎﺿﻞ ﻭﺗﻜﺎﻓﺢ ﻭﺗﺼﺎﺑﺮ ،ﻭﺗﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ،ﻭﺇﱃ ﺍﷲ ﻣﺼﲑ ﺍﻷﻣـﻮﺭ.ﺯﻫـﺮﺓ
ﺍﻟﺘﻔﺎﺳﲑ )(٨٩١ /٢
١٢٥
ﺱ ِﺇﹶﻟ ﻲ ﺑ ﻌ ﺪ ﻩ« ١٩٦ﻫﺬﺍ ﻣﻊ ﺃﻥ ﺍﻟﻨﱯ ﻛﺜﲑﹰﺍ ﻣﺎ ﺭﺍﻋﻰ ﻧﻔﻮﺱ
ﺐ ﺍﻟﻨﺎ ِ
ﺱ ِﺇﹶﻟﻲ ،ﻭِﺇ ﱠﻥ ﻫﺬﹶﺍ ﹶﻟ ِﻤ ﻦ ﹶﺃ ﺣ
ﺐ ﺍﻟﻨﺎ ِ
ﹶﺃ ﺣ
ﺃﺻﺤﺎﺑﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﳋﻄﻮﺭﺗﻪ ﻻ ﻣﺮﺍﻋﺎﺓ ﻟﻠﻨﻔﻮﺱ ﺑﻪ.
ﺇﻥ ﺷﺌﺖ ﺍﳌﺎﻝ ﻓﺨﺬ ،ﻭﺇﻥ ﺷﺌﺖ ﺍﻟﺜﻴﺎﺏ ﻓﺨﺬ ،ﻭﺇﻥ ﺷﺌﺖ ﺍﳉﻠﻮﺱ ﰲ ﺻﺪﻭﺭ ﺍﺎﻟﺲ ﻓﺨﺬ ﺃﻣﺎ ﺇﺫﺍ ﺷﺌﺖ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ،ﹶﺃﻟﹶﺎ ﺗﺴـﺘ ﻌ ِﻤﹸﻠﻨِﻲ؟ ﺍﻹﻣﺎﺭﺓ ﻓﻼ ﻷﺎ :ﺃﻣﺎﻧﺔ ﻭﻻ ﺗﻌﻄﻰ ﺇﻻ ﻷﻫﻠﻬﺎ .ﻋ ﻦ ﹶﺃﺑِﻲ ﹶﺫﺭ ،ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ
ﻱ
ﺿﻌِﻴﻒ ،ﻭِﺇﻧﻬﺎ ﹶﺃﻣﺎﻧﺔﹸ ،ﻭِﺇﻧﻬﺎ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﺧ ﺰ ﻚ ﺏ ِﺑﻴ ِﺪ ِﻩ ﻋﻠﹶﻰ ﻣﻨ ِﻜﺒِﻲ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﻳﺎ ﹶﺃﺑﺎ ﹶﺫﺭِ ،ﺇﻧ
ﻀ ﺮ ﻗﹶﺎ ﹶﻝ :ﹶﻓ
١٩٧
ﺤ ﱢﻘﻬﺎ ،ﻭﹶﺃﺩﻯ ﺍﱠﻟﺬِﻱ ﻋﹶﻠﻴ ِﻪ ﻓِﻴﻬﺎ«ﻭﻧﺪﺍ ﻣﺔﹲِ ،ﺇﻟﱠﺎ ﻣ ﻦ ﹶﺃ ﺧ ﹶﺬﻫﺎ ِﺑ
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﺃﻣﺎﺭﺓ ﺍﻟﺴﺎﻋﺔ ﺗﻀﻴﻴﻊ ﺍﻷﻣﺎﻧﺔ ،ﻭﻣﻦ ﺍﻷﻣﺎﻧﺔ ،ﺑﻞ ﻣﻦ ﺃﻛﱪ ﺍﻷﻣﺎﻧﺔ :ﺇﺳـﻨﺎﺩ
١٩٨
ﺍﻷﻣﺮ ﺇﱃ ﺃﻫﻠﻪ ،ﻭﺗﻀﻴﻴﻊ ﺫﻟﻚ ﺗﻀﻴﻴﻊ ﻟﻸﻣﺎﻧﺔ.
ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ :ﺍﻟﻮﻻﺓ ﻧﻮﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ،ﻭﻫﻢ ﻭﻛﻼﺀ ﺍﻟﻌﺒـﺎﺩ ﻋﻠـﻰ
ﺃﻧﻔﺴﻬﻢ ،ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻮﻻﻳﺔ :ﺇﺻﻼﺡ ﺩﻳﻦ ﺍﳋﻠﻖ ﺍﻟﱠﺬﻱ ﻣﱴ ﻓﺎﻢ ،ﺧﺴﺮﻭﺍ ﺧﺴﺮﺍﻧﺎ ﺑﻴﻨﺎ ،ﻭﱂ ﻳﻨﻔﻌﻬﻢ ﻣـﺎ
ﻧﻌﻤﻮﺍ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﺻﻼﺡ ﻣﺎ ﻻ ﻳﻘﻮﻡ ﺍﻟﺪﻳﻦ ﺇ ﱠﻻ ﺑﻪ ﻣﻦ ﺃﻣﺮ ﺩﻧﻴﺎﻫﻢ.ﻭﻫﻮ ﻧﻮﻋﺎﻥ:
-ﹶﻗﺴﻢ ﺍﳌﺎﻝ ﺑﲔ ﻣﺴﺘﺤﻘﻴﻪ -.ﻭﻋﻘﻮﺑﺎﺕ ﺍﳌﻌﺘﺪﻳﻦ.ﻓﺈﺫﺍ ﺍﺟﺘﻬﺪ ﺍﻟﺮﺍﻋﻲ ﰲ ﺇﺻﻼﺡ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﲝﺴﺐ
١٩٩
ﺍﻹﻣﻜﺎﻥ ،ﻓﺈﻧﻪ ﺃﻓﻀﻞ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ،ﻭﻛﺎﻥ ﻣﻦ ﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ.
ﺏ ﺍﻟﺜﱠـ ﺮ ﻭ ِﺓﺻﺤﺎ ﺱ ﺍﻟﻨﺎﺱِ ،ﻭﹶﺃ ﺠﻔﹶﺎ ِﺀ -ﺭﺅﻭ ﺠ ﻬ ِﻞ ﻭﺍﹾﻟ
ﺤﻔﹶﺎ ﹸﺓ ﺍﹾﻟ ﻌﺮﺍ ﹸﺓ ِﺭﻋﺎ ُﺀ ﺍﻟﺸﺎ ِﺀ -ﻭ ﻫ ﻢ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ﻭِﺇﺫﹶﺍ ﺻﺎ ﺭ ﺍﹾﻟ
ﺱ ﻣ ﻦ ﺱ ﺍﻟﻨﺎ ِ
ﻚ ِﻧﻈﹶﺎ ﻡ ﺍﻟﺪﻳ ِﻦ ﻭﺍﻟ ﺪﻧﻴﺎ ،ﹶﻓِﺈﻧ ﻪ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺭﹾﺃ ﺴ ﺪ ِﺑ ﹶﺬِﻟ
ﻭﺍﹾﻟﹶﺄ ﻣﻮﺍﻝِ ،ﺣﺘﻰ ﻳﺘﻄﹶﺎ ﻭﻟﹸﻮﺍ ﻓِﻲ ﺍﹾﻟﺒﻨﻴﺎﻥِ ،ﹶﻓِﺈﻧ ﻪ ﻳ ﹾﻔ
ﺾ ﺍﹾﻟﹶﺄ ﺷﻴﺎﺀِ ،ﹶﻓِﺈﻧ ﻪ ﻟﹶـﺎ
ﻛﹶﺎ ﹶﻥ ﹶﻓ ِﻘﲑﺍ ﻋﺎِﺋﻠﹰﺎ ،ﹶﻓﺼﺎ ﺭ ﻣِﻠﻜﹰﺎ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ،ﺳﻮﺍ ًﺀ ﻛﹶﺎ ﹶﻥ ﻣ ﹾﻠ ﹸﻜ ﻪ ﻋﺎﻣﺎ ﹶﺃ ﻭ ﺧﺎﺻﺎ ﻓِﻲ ﺑ ﻌ ِ
ﻒِ :ﻟﹶﺄ ﹾﻥ
ﺴﹶﻠ ِ
ﺾ ﺍﻟ ﺴﺘ ﹾﺄِﺛ ﺮ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺑﻤﺎ ﺍ ﺳﺘ ﻮﻟﹶﻰ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﻟﹾﻤﺎﻝِ ،ﹶﻓ ﹶﻘ ﺪ ﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﺱ ﺣﻘﹸﻮﹶﻗ ﻬﻢ ،ﺑ ﹾﻞ ﻳ ﻳﻜﹶﺎ ﺩ ﻳ ﻌﻄِﻲ ﺍﻟﻨﺎ
ﻚ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﺗ ﻤ ﺪﻫﺎ ِﺇﻟﹶﻰ ﻳ ِﺪ ﹶﻏِﻨ ﻲ ﹶﻗ ﺪ ﻋﺎﹶﻟ ﺞ ﺍﹾﻟ ﹶﻔ ﹾﻘ ﺮ .ﻭِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣـ ﻊ
ﻀ ﻤﻬﺎ ،ﺧﻴ ﺮ ﹶﻟ ﺗ ﻤ ﺪ ﻳ ﺪ ﻙ ِﺇﻟﹶﻰ ﹶﻓ ِﻢ ﺍﻟﺘﻨﲔِ ،ﹶﻓﻴ ﹾﻘ ِ
ﺱ ﻭﻟﹶﺎ ﺗ ﻌﻠِـﻴ ِﻤ ِﻬﻢ ،ﺑـ ﹾﻞ ﺡ ﺩِﻳ ِﻦ ﺍﻟﻨﺎ ِ ﺻﻠﹶﺎ ِﻚ ﺍﻟﺪﻳﻦِ ،ﻟﹶﺄﻧ ﻪ ﻟﹶﺎ ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ﻪ ِﻫ ﻤ ﹲﺔ ﻓِﻲ ِﺇ ﺴ ﺪ ِﺑ ﹶﺬِﻟ
ﻫﺬﹶﺍ ﺟﺎ ِﻫﻠﹰﺎ ﺟﺎِﻓﻴﺎ ،ﹶﻓ
- ١٩٦ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻁ) ١ﺹ]- ٣٧٣٠(٣٣١ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﻓﻀﺎﺋﻞ ﺯﻳﺪ
ﺑﻦ ﺣﺎﺭﺛﺔ ﻭﺃﺳﺎﻣﺔ ﺍﺑﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺭﻗﻢ ) .٢٤٢٦ﺑﻌﺜﺎ( ﺳﺮﻳﺔ ﻭﻫﻲ ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﳉﻴﺶ) .ﻓﻄﻌﻦ( ﻗﺪﺡ ﻭﺗﻜﻠﻢ ﻓﻴﻬـﺎ) .ﺑﻌـﺾ
ﺍﻟﻨﺎﺱ( ﻭﻛﺎﻥ ﺃﺷﺪﻫﻢ ﰲ ﻫﺬﺍ ﻋﻴﺎﺵ ﺍﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺍﳌﺨﺰﻭﻣﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) .ﺇﻣﺎﺭﺓ ﺃﺑﻴﻪ( ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻏﺰﻭﺓ ﻣﺆﺗـﺔ.
)ﻭﺍﱘ ﺍﷲ( ﳝﲔ ﺍﷲ) .ﳋﻠﻴﻘﺎ( ﺟﺪﻳﺮﺍ ﻻﺋﻘﺎ ﺎ[
- ١٩٧ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٨٢٥)(٦٧٩ :
]ﺵ )ﺇﻧﻚ ﺿﻌﻴﻒ ﻭﺇﺎ ﺃﻣﺎﻧﺔ( ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﻋﻈﻴﻢ ﰲ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻮﻻﻳﺎﺕ ﻻ ﺳﻴﻤﺎ ﳌﻦ ﻛﺎﻥ ﻓﻴﻪ ﺿﻌﻒ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻮﻇـﺎﺋﻒ ﺗﻠـﻚ
ﺍﻟﻮﻻﻳﺔ ﻭﺃﻣﺎ ﺍﳋﺰﻱ ﻭﺍﻟﻨﺪﺍﻣﺔ ﻓﻬﻮ ﰲ ﺣﻖ ﻣﻦ ﱂ ﻳﻜﻦ ﺃﻫﻼ ﳍﺎ ﺃﻭ ﻛﺎﻥ ﺃﻫﻼ ﻭﱂ ﻳﻌﺪﻝ ﻓﻴﻬﺎ ﻓﻴﺨﺰﻳﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻳﻘﻀﺤﻪ ﻭﻳﻨـﺪﻡ
ﻋﻠﻰ ﻣﺎ ﻓﺮﻁ ﻭﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﺃﻫﻼ ﻟﻠﻮﻻﻳﺔ ﻭﻋﺪﻝ ﻓﻴﻬﺎ ﻓﻠﻪ ﻓﻀﻞ ﻋﻈﻴﻢ ﺗﻈﺎﻫﺮﺕ ﺑﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ[
- ١٩٨ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )(٣٠٩ /٧
- ١٩٩ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )(٤١٧ /٧
١٢٦
ﻉ ﻣِـ ﻦ ﹶﺃﻫـ ِﻞ
ﺴ ﺪ ِﻣ ﻦ ﺩِﻳ ِﻦ ﺍﻟﻨﺎﺱِ ،ﻭﻟﹶـﺎ ِﺑﻤـ ﻦ ﺿـﺎ
ِﻫ ﻤﺘ ﻪ ﻓِﻲ ِﺟﺒﺎﻳ ِﺔ ﺍﹾﻟ ﻤﺎ ِﻝ ﻭﺍ ﹾﻛِﺘﻨﺎ ِﺯﻩِ ،ﻭﻟﹶﺎ ﻳﺒﺎﻟِﻲ ِﺑﻤﺎ ﹶﻓ
٢٠٠
ﺣﺎﺟﺎِﺗ ِﻬ ﻢ.
ﻭﺣﺎﺻﻞ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺘﻨﺒﻴ ﻪ ﻋﻠﻰ ﺃﺩﺏ ﺍﻟﻌﺎﻟِﻢ ﻭﺍﳌﺘﻌﻠﹼﻢ .ﺃﻣﺎ ﺍﻟﻌﺎﱂ ﹶﻓﻠِﻤﺎ ﺗﻀﻤﻨﻪ ﻣﻦ ﺗـﺮﻙ ﺯﺟـﺮ
ﺍﻟﺴﺎﺋﻞ ،ﺑِﻞ ﺃﺩﺑﻪ ﺑﺎﻟِﺈﻋﺮﺍﺽ ﻋﻨﻪ ﺃﻭﻟﹰﺎ ،ﺣﱴ ﺍﺳﺘﻮﰱ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ،ﹼﰒ ﺭﺟﻊ ﺇﱃ ﺟﻮﺍﺑﻪ ،ﻓﺮﻓﻖ ﺑﻪ ﻷﻧﻪ ﻣـﻦ
ﺍﻷﻋﺮﺍﺏ ،ﻭﻫﻢ ﺟﻔﺎﺓ .ﻭﻓﻴﻪ ﺍﻟﻌﻨﺎﻳﺔ ﲜﻮﺍﺏ ﺳﺆﺍﻝ ﺍﻟﺴﺎﺋﻞ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺍﻟﺴﺆﺍﻝ ﻣﺘﻌﻴﻨـﺎ ،ﻭﻻ ﺍﳉـﻮﺍﺏ.
ﻭﺃﻣﺎ ﺍﳌﺘﻌﻠﻢ ،ﻓﻠِﻤﺎ ﺗﻀﻤﻨﻪ ﻣﻦ ﺃﺩﺏ ﺍﻟﺴﺎﺋﻞ ،ﺃ ﹾﻥ ﻻ ﻳﺴﺄﻝ ﺍﻟﻌﺎﱂ ﻭﻫﻮ ﻣﺸﺘﻐﻞ ﺑﻐـﲑﻩ ،ﻷﻥ ﺣـﻖ ﺍﻷﻭﻝ
ﺴﺒﻖ ،ﻭﻛﺬﻟﻚ ﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﳊﻜﻮﻣﺎﺕ ﻭﳓﻮﻫﺎ .ﻭﻓﻴـﻪ ﻣﺮﺍﺟﻌـﺔ ﻣﻘﺪﻡ .ﻭﻳﺆﺧﺬ ﻣﻨﻪ ﺃﺧﺬ ﺍﻟﺪﺭﻭﺱ ﻋﻠﻰ ﺍﻟ
ﺍﻟﻌﺎﱂ ﺇﺫﺍ ﱂ ﻳﻔﻬﻢ ﻣﺎ ﳚﻴﺐ ﺑﻪ ،ﺣﱴ ﻳﺘﻀﺢ ﻟﻘﻮﻟﻪ" :ﻛﻴﻒ ﺇﺿﺎﻋﺘﻬﺎ" ﻭﺑﻮﺏ ﻋﻠﻴﻪ ﺍﺑﻦ ﺣِﺒﺎﻥ.
ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﻢ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ .ﻭ ِﻣ ﻦ ﹶﺛ ﻢ ﻗﻴﻞ :ﺣﺴﻦ ﺍﻟﺴﺆﺍﻝ ﻧﺼﻒ ﺍﻟﻌﻠﻢ .ﻭﻗﺪ ﹶﺃﺧﺬ ﺑﻈـﺎﻫﺮ
ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﻭﻏﲑﳘﺎ ﰲ ﺍﳋﻄﺒﺔ ،ﻓﻘﺎﻟﻮﺍ :ﻻ ﻧﻘﻄﻊ ﺍﳋﻄﺒﺔ ﻟﺴﺆﺍﻝ ﺳﺎﺋﻞ ،ﺑﻞ ﺇﺫﺍ ﻓﺮﻍ ﳚﻴﺒﻪ.
ﻭﻓﺼﻞ ﺍﳉﻤﻬﻮﺭ ﺑﲔ ﺃﻥ ﻳﻘﻊ ﺫﻟﻚ ﰲ ﺃﺛﻨﺎﺀ ﻭﺍﺟﺒﺎﺎ ،ﻓﻴﺆﺧﺮ ﺍﳉﻮﺍﺏ ،ﺃﻭ ﰲ ﻏﲑ ﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻓﻴﺠﻴـﺐ.
ﻭﺍﻷﻭﱃ ﺣﻴﻨﺌﺬ ﺍﻟﺘﻔﺼﻴﻞ ،ﻓﺈﻥ ﻛﺎﻥ ﳑﺎ ﻳﻬﺘﻢ ﺑﻪ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ،ﻭﻻﺳﻴﻤﺎ ﺇﻥ ﺍﺧﺘﺺ ﺑﺎﻟﺴﺎﺋﻞ ،ﻓﺘﺴـﺘﺤﺐ
ﺇﺟﺎﺑﺘﻪ ،ﰒ ﻳﺘﻢ ﺍﳋﻄﺒﺔ ﻭﻛﺬﺍ ﺑﲔ ﺍﳋﻄﺒﺔ ﻭﺍﻟﺼﻼﺓ .ﻭﺇﻥ ﻛﺎﻥ ﲞﻼﻑ ﺫﻟﻚ .ﻓﻴﺆﺧﺮ ﻭﻛﺬﺍ ﻗﺪ ﻳﻘﻊ ﰲ ﺃﺛﻨﺎﺀ
ﺍﻟﻮﺍﺟﺐ ﻣﺎ ﻳﻘﺘﻀﻲ ﺗﻘﺪﱘ ﺍﳉﻮﺍﺏ ،ﻟﻜ ﻦ ﺇﺫﺍ ﺃﺟﺎﺏ ﺍﺳﺘﺄﻧﻒ ﻋﻠﻰ ﺍﻷﺻﺢ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﺍﻷﻣﻮﺭ
ﺍﻟﱵ ﻟﻴﺴﺖ ﻣﻌﺮﻓﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻣﻬﻤﺔ ،ﻓﻴﺆﺧﺮ ﻛﻤﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﻻﺳﻴﻤﺎ ﺍﻥ ﻛﺎﻥ ﺗﺮﻙ ﺍﻟﺴﺆﺍﻝ ﻋﻦ
ﺫﻟﻚ ﺃﻭﱃ.
ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﺴﺎﻋﺔ ﻻ ﺗﻘﻮﻡ ﺣﱴ ﻳﺆﲤﻦ ﺍﳋﺎﺋﻦ ،ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻏﻠﺐ ﺍﳉﻬﺎﻝ ،ﻭﺿﻌﻒ ﺃﻫﻞ ﺍﳊﻖ ﻋﻦ
٢٠١
ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻭﻧﺼﺮﺗﻪ.
ﻭﻓﻴﻪ ﻭﺟﻮﺏ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺴﺎﺋﻞ ﻭﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ،ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ ،ﻭﺇﺟﺎﺑﺘﻪ ﻋﻠﻰ ﺳﺆﺍﻟﻪ ،ﻛﻤﺎ ﻓﻌﻞ ﺍﻟـﻨﱯ -
-ﺣﻴﺚ ﻗﺎﻝ "،ﺃﻳﻦ ﺍﻟﺴﺎﺋﻞ " ﻓﺴﺄﻝ ﻋﻨﻪ ،ﻭﺍﻫﺘﻢ ﺑﻪ ،ﻭﺗﻮﺟﻪ ﺇﻟﻴﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﻭﺍﺟﺐ ﺍﻟﻌﺎﱂ ،ﻓـﺈﻥ ﻛـﺎﻥ
ﺍﻟﺴﺆﺍﻝ ﳑﺎ ﳝﻜﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻪ ﺃﺟﺎﺑﻪ ،ﻭﺇﻻ ﺃﻗﻨﻌﻪ ﺑﻜﻞ ﻟﻄﻒ ﻋﻦ ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻟﻪ ،ﻓـﺈﻥ
ﺍﻟﻨﱯ - -ﻗﺪ ﺃﻣﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻳﺮﺣﺒﻮﺍ ﺑﻄﻼﺏ ﺍﻟﻌﻠﻢ ،ﻷﻢ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ - -ﻛﻤﺎ ﺟﺎﺀ ﰲ
ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ .- -
ﻭﻓﻴﻪ ﻣﻦ ﺍﻷﺩﺏ ﺃﻥ ﻻ ﺗﺴﺄﻝ ﺍﻟﻌﺎﱂ ﻣﺎ ﺩﺍﻡ ﻣﺸﻐﻮ ﹰﻻ ﺑﺎﳊﺪﻳﺚ ﻣﻊ ﻏﲑﻙ ،ﻓﺈﺫﺍ ﺳﺌﻞ ﺍﻟﻌﺎﱂ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ ﻣﻊ
ﺍﻟﻐﲑ ﺃﺧﺮ ﺍﻹﺟﺎﺑﺔ ﺣﱴ ﻳﻨﺘﻬﻲ ﻣﻦ ﺣﺪﻳﺜﻪ ﻟﺌﻼ ﺗﻀﻴﻊ ﺍﻟﻔﺎﺋﺪﺓ ،ﻫﺬﺍ ﻣﻊ ﺍﻟﺮﻓﻖ ﺑﺎﻟﺴﺎﺋﻞ ﺇﺫﺍ ﺃﺧﻄﺄ ﰲ ﺳﺆﺍﻟﻪ،
ﻷﻥ ﺍﻷﻋﺮﺍﰊ ﻗﺪ ﺃﺧﻄﺄ ﰲ ﺳﺆﺍﻟﻪ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﻭﻟﻜﻨﻪ - -ﱂ ﻳﺆﺍﺧﺬﻩ ﺃﻭ ﻳﻌﺎﺗﺒﻪ ﻋﻠﻰ ﺳﺆﺍﻟﻪ ﻫﺬﺍ ،ﺑﻞ
ﺃﺟﺎﺑﻪ ﲟﺎ ﳝﻜﻦ ﺍﻹِﺟﺎﺑﺔ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺑﻴﺎﻥ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻬﺎ ،ﺃﻭ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺴـﺎﻋﺔ ﺍﳋﺎﺻـﺔ .ﻭﱂ
١٢٧
ﻳﻌﺎﺗﺒﻪ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺳﺆﺍﻟﻪ ﺃﺛﻨﺎﺀ ﺣﺪﻳﺜﻪ ،ﻭﺇﳕﺎ ﺍﻛﺘﻔﻰ ﺑﺘﺄﺧﲑ ﺇﺟﺎﺑﺘﻪ .ﺛﺎﻟﺜﹰﺎ :ﺃﻧﻪ ﻻ ﺣﻴﺎﺀ ﰲ ﺍﻟﺴـﺆﺍﻝ ﻋـﻦ
ﺍﻟﻌﻠﻢ ،ﻭﺍﻹِﳊﺎﺡ ﻓﻴﻪ ﻭﺗﻜﺮﺍﺭﻩ ،ﻟﺰﻳﺎﺩﺓ ﺍﻟﻌﻠﻢ ،ﻷﻥ ﺍﻟﺴﺎﺋﻞ ﻛﺮﺭ ﺍﻟﺴﺆﺍﻝ ﺑﻘﻮﻟﻪ :ﻭﻛﻴﻒ ﺇﺿﺎﻋﺘﻬﺎ.
ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﻮﻻﻳﺎﺕ ﻛﻠﻬﺎ ﻣﻦ ﻗﻀﺎﺀ ﺃﻭ ﺇﻣﺎﺭﺓ ﺃﻭ ﺷﺮﻃﺔ ﺃﻭ ﻏﲑﻫﺎ ﺃﻣﺎﻧﺔ ﻭﻣﺴـﺆﻭﻟﻴﺔ ﳚـﺐ ﺇﺳـﻨﺎﺩﻫﺎ ﺇﱃ
ﻣﺴﺘﺤﻘﻴﻬﺎ ﻣﻦ ﺫﻭﻱ ﺍﻟﺪﻳﻦ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻻﺧﺘﺼﺎﺹ ،ﻭﺇﻻ ﻓﺴﺪﺕ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﺇﻳﺬﺍﻧﹰﺎ ﺑﺎﻴﺎﺭ
ﺍﻷﻣﺔ ،ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ .ﺧﺎﻣﺴﹰﺎ :ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﻢ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ،ﻭﻣﻦ ﺛﹶـ ﻢ ﻗﻴـﻞ:
٢٠٢
ﺍﻟﺴﺆﺍﻝ ﻧﺼﻒ ﺍﻟﻌﻠﻢ.
ــــــــــ
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺍﻟﻌﻔﻮ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﺎﺱ
ﻑ ﻗﹶﺎ ﹶﻝ» :ﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ِﺇﻟﱠـﺎ ﻓِـﻲ
ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴﺮِ } ،ﺧ ِﺬ ﺍﻟ ﻌ ﹾﻔ ﻮ{ ]ﺍﻷﻋﺮﺍﻑ [١٩٩ :ﻭﹾﺃ ﻣ ﺮ ﺑِﺎﻟ ﻌ ﺮ ِ
ﻕ ﺍﻟﻨﺎﺱِ ،ﹶﺃ ﻭ
ﻼِﺱ«،ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴﺮِ ،ﻗﹶﺎ ﹶﻝ» :ﹶﺃ ﻣ ﺮ ﺍﻟﱠﻠ ﻪ ﻧِﺒﻴ ﻪ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﺧ ﹶﺬ ﺍﻟ ﻌ ﹾﻔ ﻮ ِﻣ ﻦ ﹶﺃ ﺧ ﹶﻕ ﺍﻟﻨﺎ ِ
ﻼِﹶﺃ ﺧ ﹶ
ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ«.٢٠٣
ﺴ ﻊ ﺍﻟﻨﺎﺱ ﺇﻻ ﺍﻟﺴﻌﺔ ،ﺇﺫ ﺃﺭﻭﺍﺡ ﺍﳋﻠﻖ ﺿﻴﻘﺔ ﺗﺬﻫﺐ ﺑﻘﻠﻴﻞ ﺍﳌﻌﺎﻧﺎﺓ ،ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳉﻤﺎﻋﺔ ﺍﺎﻫـﺪﺓ ﻻ ﻳ
ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ ﹶﲢ ﻤﻠﹾﻬﺎ ﻟﻨﻔﺴﻬﺎ ﺍﺳﺘﻌﺪﺍﺩﹰﺍ ﻣﻨﻬﺎ ﻻ ﲢﻤﻞ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﰲ ﻭﺳﻄﻪ ،ﻓﺈﻥ ﻓﻌﻠﺖ ﻻﺑﺪ
ﺃﻥ ﻳﻨﻘﻠﺐ ﻋﻠﻴﻬﺎ ﺍﺘﻤﻊ ﻻ ﳏﺎﻟﺔ ،ﻭﺍﷲ ﻫﻮ ﺭﺏ ﺍﳋﻠﻖ ﻭﻟﻪ ﺣﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﺘﻤﻌـﺎﺕ ﻗـﺎﻝ ﰲ
ﺴﹶﺄﹾﻟ ﹸﻜ ﻢ ﹶﺃ ﻣﻮﺍﹶﻟ ﹸﻜ ﻢ )(٣٦
ﺐ ﻭﹶﻟ ﻬ ﻮ ﻭِﺇ ﹾﻥ ﺗ ﺆ ِﻣﻨﻮﺍ ﻭﺗﺘﻘﹸﻮﺍ ﻳ ﺆِﺗ ﹸﻜ ﻢ ﹸﺃﺟﻮ ﺭ ﹸﻛ ﻢ ﻭﻟﹶﺎ ﻳ
ﺤﻴﺎ ﹸﺓ ﺍﻟ ﺪﻧﻴﺎ ﹶﻟ ِﻌ
ﻛﺘﺎﺑﻪِ} :ﺇﻧﻤﺎ ﺍﹾﻟ
٢٠٤
ﺿﻐﺎﻧ ﹸﻜ ﻢ )] {(٣٧ﳏﻤﺪ[٣٧ ،٣٦ : ﺝ ﹶﺃ ﺨ ِﺮ
ﺨﻠﹸﻮﺍ ﻭﻳ
ﺤ ِﻔ ﹸﻜ ﻢ ﺗﺒ ﺴﹶﺄﹾﻟ ﹸﻜﻤﻮﻫﺎ ﹶﻓﻴ
ِﺇ ﹾﻥ ﻳ
ﻭﻟﺬﻟﻚ ﱂ ﻳﻄﻠﺐ ﺍﷲ ﺷﻴﺌﺎﹰ ﻣﻦ ﻋﺒﻴﺪﻩ ﺇﻻ ﺍﻟﻌﻔﻮ ،ﻭﻫﻮ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺣﺎﺟﺘﻬﻢ ،ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﻣﻦ ﺃﻣـﻮﺍﳍﻢ ﺃﻭ
ﺃﻭﻗﺎﻢ ﺃﻭ ﻗﻮﺍﻫﻢ ،ﻭﻻ ﳝﻜﻦ ﳉﻤﺎﻋﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳊﻖ ﰲ ﻧﻔﺴﻬﺎ ﺃﻥ ﲢﻘﻖ ﺍﻟﻨﺼﺮ ﰲ ﳎﺘﻤﻊ ﻣـﻦ
ﺍﺘﻤﻌﺎﺕ ﺇﻻ ﺇﻥ ﻛﺴﺒﺖ ﻗﻠﺐ ﻭﺭﻭﺡ ﻫﺬﺍ ﺍﺘﻤﻊ ،ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﺇﻻ ﺑﺄﻥ ﻳﺘﻴﻘﻦ ﻫﺬﺍ ﺍﺘﻤﻊ
ﺃﻥ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻻ ﺗﺼﺎﺩﻡ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﻛﺴﺒﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ،ﻓﺈﻢ ﺇﻥ ﺭﺃﻭﺍ ﺃﻥ ﺳﺒﻴﻞ ﻫﺬﻩ ﺍﳉﻤﺎﻋـﺔ ﻫـﻮ
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ﺳﺒﻴﻞ ﺍﳋﺮﺍﺏ ﻭﺍﻟﻔﻘﺮ ﻭﺍﳋﻮﻑ ﺍﻧﻔﻀﻮﺍ ﻋﻨﻬﺎ ﻭﻻ ﺷﻚ ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺣﺠﺞ ﻗﺮﻳﺶ ﰲ ﻋﺪﻡ ﺍﺗﺒﺎﻋﻬﻢ
ﺿﻨﺎ { ]ﺍﻟﻘﺼﺺ [٥٧ :ﻭﺍﷲ ﺃﻛ ﹶﺬﺑﻬﻢ
ﻒ ِﻣ ﻦ ﹶﺃ ﺭ ِ
ﺨ ﱠﻄ
ﻚ ﻧﺘ
ﻟﺮﺳﻮﻝ ﺍﷲ ﺃﻥ ﻗﺎﻟﻮﺍِ} :ﺇ ﹾﻥ ﻧﺘِﺒﻊِ ﺍﹾﻟ ﻬﺪﻯ ﻣ ﻌ
ﺕ ﹸﻛ ﱢﻞ ﺷ ﻲ ٍﺀ ِﺭ ﺯﻗﹰﺎ ِﻣ ﻦ ﹶﻟ ﺪﻧﺎ ﻭﹶﻟ ِﻜ ﻦ
ﺠﺒﻰ ِﺇﹶﻟﻴ ِﻪ ﹶﺛ ﻤﺮﺍ
ﰲ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻭﻗﺎﻝ} :ﹶﺃ ﻭﹶﻟ ﻢ ﻧ ﻤ ﱢﻜ ﻦ ﹶﻟ ﻬ ﻢ ﺣ ﺮﻣﺎ ﺁ ِﻣﻨﺎ ﻳ
ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﻟﹶﺎ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ{ ]ﺍﻟﻘﺼﺺ ،٢٠٥[٥٧ :ﻭﱂ ﻳﺼﺪﻗﻬﻢ ﻓﻴﻬﺎ ﻓﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﺬﻱ ﳛﻘﻖ ﻟﻠﻨﺎﺱ
ﻉ
ﺖ ) (٣ﺍﱠﻟﺬِﻱ ﹶﺃ ﹾﻃ ﻌ ﻤ ﻬ ﻢ ِﻣ ﻦ ﺟـﻮ ٍ ﺏ ﻫﺬﹶﺍ ﺍﹾﻟﺒﻴ ِ ﺳﻌﺎﺩﺓ ﺩﻧﻴﺎﻫﻢ ﻭﻻ ﻳﺪﻣﺮﻫﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :ﹶﻓ ﹾﻠﻴ ﻌﺒﺪﻭﺍ ﺭ
ﻑ)] {(٤ﻗﺮﻳﺶ.[٤ ،٣ : ﻭﺁ ﻣﻨ ﻬ ﻢ ِﻣ ﻦ ﺧ ﻮ ٍ
ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﲣﺎﻟﻒ ﻣﺎ ﻳﻄﺮﺣﻪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺗﻘﺪﱘ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺻـﻮﺭﺓ ﺗﻮﺍﻓـﻖ ﺃﻫـﻮﺍﺀ ﺍﻟﻨـﺎﺱ
ﻭﺷﻬﻮﺍﻢ ،ﺇﺫ ﺩﻳﻦ ﺍﷲ ﻻ ﻳﻘﺪﻡ ﻟﻠﻨﺎﺱ ﺇﻻ ﻣﻊ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ ﻭﲢﻤﻞ ﺍﻷﻭﺍﻣـﺮ ﺍﻟﺸـﺮﻋﻴﺔ ﻋﻠـﻰ
ﺣﻘﻴﻘﺘﻬﺎ ﺣﱴ ﻟﻮ ﺧﺎﻟﻔﺖ ﻣﺎ ﻋﻠﻴﻪ ﻭﺍﻟﻨﺎﺱ ﻣﻦ ﺭﻏﺒﺔ ﰲ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻷﻫﻮﺍﺀ ،ﻭﻟﻜﻦ ﻻ ﻳﻘـﺪﻡ ﺩﻳـﻦ ﺍﷲ
ﻟﻠﻨﺎﺱ ﻭﻫﻢ ﻳﺮﻭﻥ ﺃﺻﺤﺎﺑﻪ ﻳﺘﻮﻋﺪﻭﻢ ﺑﺎﻟﺬﺑﺢ ﻭﻳﻀﻴﻘﻮﻥ ﻋﻠﻴﻬﻢ ﺳﺒﻞ ﺍﳊﻴﺎﺓ ،ﻭﻛﺄﻥ ﺍﺘﻤﻊ ﻻ ﻳﻜﻔﻴﻪ ﻣـﺎ
ﻳﻔﻌﻠﻪ ﻢ ﻃﻮﺍﻏﻴﺖ ﺍﻷﺭﺽ ﻣﻦ ﺍﺳﺘﺒﻌﺎﺩ ﻭﺇﻓﺴﺎﺩ ﻭﺟﻌﻞ ﺍﳌﺎﻝ } ﹶﻛ ﻲ ﻟﹶﺎ ﻳﻜﹸﻮ ﹶﻥ ﺩﻭﹶﻟ ﹰﺔ ﺑﻴ ﻦ ﺍﹾﻟﹶﺄ ﹾﻏِﻨﻴﺎ ِﺀ ﻣِـﻨ ﹸﻜ ﻢ{
]ﺍﳊﺸﺮ [٧ :ﺣﱴ ﻳﺄﺗﻴﻬﻢ ﺁﺧﺮﻭﻥ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻘﻀﻮﺍ ﻋﻠﻰ ﺍﻟﺒﻘﻴﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻋﻨﺪﻫﻢ ﻭﻓﻴﻬﻢ ،ﻭﻫـﺬﺍ ﺍﻷﻣـﺮ
ﻳﺴﺘﺪﻋﻲ ﺑﻴﺎﻥ ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ ﻭﻫﻮ ﺃﻥ ﺍﳉﻬﺎﺩ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺿﺪ ﺍﳌﻸ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻮﺟﻪ ﳍـﻢ
ﺳﻼﺡ ﺍﻟﻘﺘﻞ ﻭﺍﻟﻘﺘﺎﻝ ،ﻭﺃﻣﺎ ﺍﳌﺴﺘﻀﻌﻔﻮﻥ ﻓﻠﻬﻢ ﺍﳊﺴﺒﺔ ،ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳉﻠﻴﻞ )ﺍﳊﺴﺒﺔ( ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻘـﻮﻡ
ﺑﻪ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺃﺻﺎﻟﺔ ﺇﻻ ﲟﺎ ﳛﻘﻖ ﺭﻓﻊ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﺗﻔﻌﻠﻪ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺿﺪ ﺍﳌﺴﺘﻀﻌﻔﲔ ،ﻭﺃﻣﺎ ﺍﻧﺸﻐﺎﻝ
ﲨﺎﻋﺎﺕ ﺍﳉﻬﺎﺩ ﺑﻌﻤﻞ ﺍﳊﺴﺒﺔ ﻓﺈﻥ ﺍﳊﺎﻛﻢ ﺍﻟﻌﺎﺩﻝ ﺳﻴﺒﻐﻀﻪ ﻧﺼﻒ ﺷﻌﺒﻪ ﺇﻥ ﻋﺪﻝ ﻓﻜﻴﻒ ﻟـﻮ ﱂ ﻳﻜـﻦ
ﺣﺎﻛﻤﺎ ﺑﻞ ﻛﺎﻥ ﻣﺘﻄﻮﻋﺎﹰ ،ﻣﻊ ﻣﺎ ﰲ ﻋﻤﻞ ﺍﳊﺴﺒﺔ ﻣﻦ ﺃﻣﻮﺭ ﻫﻲ ﺃﺷﺒﻪ ﺑﻌﻤﻞ ﺍﻟﻘﺎﺿﻲ ﻭﺃﺣﻜﺎﻣﻪ ﻭﻫﺬﺍ ﻗﻠﻤﺎ
ﻳﺘﺤﻘﻖ ﻣﻦ ﻏﲑ ﲤﻜﻦ.٢٠٦
ﺙ
ﺐ ﻋ ﺪ ِﻡ ﺇﳝﺎِﻧ ِﻬ ﻢ ِﺑ ِﺮﺳﺎﹶﻟِﺘﻪِ ،ﻭﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﻫﺆﻻﺀ ﺍﳌﹸﻌﺘ ِﺬﺭِﻳ ﻦ ﺍﳊﹶﺎ ِﺭ ﹸ
ﲔ ﺇِﱃ ﺍﻟﻨِﺒ ﻲ ﻋ ﻦ ﺳﺒ ِ
ﺸ ِﺮ ِﻛ
ﺾ ﺍ ﹸﳌ
ﷲ ﺗﻌﺎﻟﹶﻰ ﻋﻤﺎ ﺍﻋﺘﺬﹶ ﺭ ﺑ ِﻪ ﺑ ﻌ - ٢٠٥ﻳ
ﺨِﺒ ﺮ ﺍ ُ
ﻚ ﻋﻠﻰ ﺍﳊﻖ ،ﻭﻟ ِﻜﻨﻨﺎ ﻧﺨﺎﻑِ ﺇ ﹾﻥ ﺍﺗﺒﻨﺎﻙ ،ﻭﺧﺎﹶﻟﻔﹾﻨﺎ ﺍﻟ ﻌ ﺮﺏ، ﺤ ﻦ ﻧ ﻌﹶﻠ ﻢ ﹶﺃﻧ
ﻑ ﹶﻓ ﹶﻘ ﺪ ﺟﺎ َﺀ ﺍﻟﻨِﺒ ﻲ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ :ﻧ
ِﺑ ﻦ ﻋﹾﺜﻤﺎ ﹶﻥ ﺑ ِﻦ ﻧ ﻮﻓﹶﻞ ﺑ ِﻦ ﻋﺒ ِﺪ ﻣﻨﺎ ٍ
ﷲ ﺟ ﻌﹸﻠ ﻬ ﻢ
ﹶﺃ ﹾﻥ ﻳﺨ ِﺮﺟﻮﻧﺎ ِﻣ ﻦ ﺃﹶﺭﺿِﻨﺎ ،ﻭﻳ ﻐِﻠﺒﻮﻧﺎ ﻋﻠﹶﻰ ﺳ ﹾﻠﻄﹶﺎﻧِﻨﺎ ﻭﻧﺤ ﻦ ِﻗﱠﻠ ﹲﺔ .ﻭﻳﺮ ﺩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﹶﻰ ﻫﺆﻻ ِﺀ ﺑﻘﹶﻮِﻟ ِﻪِ :ﺇ ﹼﻥ ﺍﻟﺬِﻱ ﺍﻋﺘ ﹶﺬﺭﻭﺍ ِﺑ ِﻪ ﺑﺎ ِﻃﻞﹲ ،ﻷ ﱠﻥ ﺍ َ
ﺸ ِﺮﻛﹸﻮﻥﹶ ،ﻭﻻ ﻳﻜﹸﻮ ﹸﻥ ﺁﻣﻨﺎ ﳍﹸـ ﻢ ﺇِﺫﺍ ﹶﺃﺳـﹶﻠﻤﻮﺍ ﳊ ﺮ ﻡ ﺁﻣِﻨﹰﺎ ﹶﻟ ﻬ ﻢ ﻭ ﻫ ﻢ ﹸﻛﻔﹼﺎﺭ ،ﻣ
ﻒ ﻳﻜﹸﻮ ﹶﻥ ﻫﺬﺍ ﺍ ﹶﺿ ﻊ .ﹶﻓﻜﹶﻴ ﰲ ﺑﹶﻠﺪٍ ﺁﻣِﻦ ،ﻭﺣﺮ ٍﻡ ﻣ ﻌ ﱠﻈ ٍﻢ ﺁ ِﻣ ٍﻦ ﻣﻨ ﹸﺬ ﻭ ِ
ﻀ ِﻞ ﺍﷲِ ،ﻭﻣـ ﻦ ﳊ ﺮﻡِ ،ﻭﻫﺬﺍ ﹸﻛﱡﻠ ﻪ ِﺑ ﹶﻔ
ﻕ ِﻣ ﻦ ﹸﻛ ﱢﻞ ﻣﻜﹶﺎ ٍﻥ ﺇِﱃ ﺃﻫ ِﻞ ﺍ ﹶ ﺕ ﻭﺍﻷَﻣِﺘﻌِ ﺔ ﻭﺍ َﻷ ﺭﺯﺍ ِﺻُﻮ ﹶﻝ ﺍﻟﱠﺜ ﻤﺮﺍ ِ
ﺴ ﺮ ﻭ
ﳊﻖ؟ ﹸﺛ ﻢ ﻳﻘﹸﻮ ﹸﻝ ﺗﻌﺎﱃِ :ﺇﻧ ﻪ ﻳ
ﻭﺍﺗﺒﻌﻮﺍ ﺍ ﹶ
ﻚ ﻗﹶﺎﻟﹸﻮﺍ ﻣﺎ ﻗﹶﺎﻟﹸﻮﺍ .ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ،٣١٩١ :
ِﻋﻨﺎﻳِﺘﻪِ ،ﻭﻟ ِﻜ ﻦ ﺃﹶﻛﹶﺜ ﺮ ﻫﺆﻻ ِﺀ ﺟ ﻬﹶﻠ ﹲﺔ ﹶﻻ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﻣﺎ ﻓِﻴ ِﻪ ﺧ ﲑﻫﻢ ﻭ ﺳﻌﺎ ﺩﺗ ﻬﻢ ،ﻭِﻟ ﹶﺬِﻟ
ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
- ٢٠٦ﻗﻠﺖ :ﻭﻫﺬﺍ ﻣﺎ ﺗﻔﻌﻠﻪ ﺃﻛﺜﺮ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳉﻬﺎﺩﻳﺔ ﻓﻬﻢ ﻳﺘﺮﻛﻮﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ،ﻭﻳﺸﺘﻐﻠﻮﻥ ﺑﺎﳊﺴﺒﺔ ﻭﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﺮﻏﻢ
ﺃﻢ ﻏﲑ ﳑﻜﻨﲔ ،ﻭﻫﻢ ﻳﻨﻘﺼﻬﻢ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﺍﳊﻘﻴﻘﻲ ﻭﻣﻌﺮﻓﺔ ﺍﻟﻮﺍﻗﻊ ﺑﺸﻜﻞ ﺻﺤﻴﺢ ﻟﻠﻤﻮﺍﺀﻣﺔ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺪ ﻭﻗﻌﻮﺍ ﺑﺄﺧﻄﺎﺀ ﻓﺎﺣﺸﺔ ﻋﻨﺪﻣﺎ
ﺗﺮﻛﻮﺍ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﺷﺘﻐﻠﻮﺍ ﺑﻐﲑ ﻣﺎ ﺧﻠﻘﻮﺍ ﻟﻪ ...ﻭﻣﻘﺘﻬﻢ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ...ﻷﻢ ﱂ ﻳﻌﻄﻮﺍ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻺﺳﻼﻡ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ
ﺍﷲ ﺗﻌﺎﱃ ...ﺑﻞ ﺣﻜﻤﻮﺍ ﻋﻠﻰ ﻣﻦ ﳜﺎﻟﻔﻬﻢ ﺃﻭ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺮﺩﺓ ﻭﺍﳌﺮﻭﻕ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﺳﺘﺤﻠﻮﺍ ﺩﻣﻪ ﻭﻣﺎﻟﻪ ﺩﻭﻥ ﻭﺟـﻪ ﺣـﻖ ...
ﻭﺍﻷﻣﺜﻠﺔ ﻛﺜﲑﺓ ﺟﺪﺍ ﰲ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﺸﺎﻡ ....
١٢٩
ﲔ ﺑ ﻌﹶﺜ ﻪ ِﺇﻟﹶـﻰ ﺍﻟـﻴ ﻤ ِﻦ:
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ِ - -ﻟ ﻤﻌﺎ ِﺫ ﺑ ِﻦ ﺟﺒ ٍﻞ ِﺣ ﺱ ﺭ ِ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺸ ﻬﺪﻭﺍ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﻟﹶـ ﻪ ِﺇﻟﱠـﺎ ﺍﻟﻠﱠـﻪ ،ﻭﹶﺃ ﱠﻥﻚ ﺳﺘﺎﺗِﻲ ﹶﻗ ﻮﻣﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟ ِﻜﺘﺎﺏِ ،ﹶﻓِﺈﺫﹶﺍ ِﺟﹾﺌﺘ ﻬ ﻢ ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳ »ِﺇﻧ
ﺕ ﻓِـﻲ ﺻﹶﻠﻮﺍ ٍ ﺲ ﺽ ﻋﹶﻠﻴ ِﻬ ﻢ ﺧ ﻤ
ﻚ ِﺑ ﹶﺬِﻟﻚ ،ﹶﻓﹶﺄ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻗ ﺪ ﹶﻓ ﺮ
ﺤ ﻤﺪﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠﻪِ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﻃﹶﺎﻋﻮﺍ ﹶﻟ ﻣ
ﺻ ﺪﻗﹶﺔﹰ ،ﺗ ﺆ ﺧ ﹸﺬ ِﻣ ﻦ ﹶﺃ ﹾﻏِﻨﻴﺎِﺋ ِﻬ ﻢ
ﺽ ﻋﹶﻠﻴ ِﻬ ﻢ
ﻚ ﹶﻓﹶﺄ ﺧِﺒ ﺮ ﻫ ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻗ ﺪ ﹶﻓ ﺮ
ﻚ ِﺑ ﹶﺬِﻟ
ﹸﻛ ﱢﻞ ﻳ ﻮ ٍﻡ ﻭﹶﻟﻴﹶﻠﺔٍ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﻃﹶﺎﻋﻮﺍ ﹶﻟ
ﺲ
ﻚ ﹶﻓِﺈﻳﺎ ﻙ ﻭ ﹶﻛﺮﺍِﺋ ﻢ ﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ ،ﻭﺍﺗ ِﻖ ﺩ ﻋ ﻮ ﹶﺓ ﺍ ﹶﳌ ﹾﻈﻠﹸﻮﻡِ ،ﹶﻓِﺈﻧ ﻪ ﻟﹶـﻴ
ﻚ ِﺑ ﹶﺬِﻟ
ﹶﻓﺘ ﺮ ﺩ ﻋﻠﹶﻰ ﹸﻓ ﹶﻘﺮﺍِﺋ ِﻬﻢ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﻃﹶﺎﻋﻮﺍ ﹶﻟ
ﺏ« ٢٠٧ﻫﺬﻩ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ﻷﻣﺮﺍﺋﻪ ﺫﻟﻚ ﻷﻥ ﺍﻟﺮﺣﻠﺔ ﻃﻮﻳﻠﺔ ﻭﺍﻟﺘﻀـﻴﻴﻖ ﺇﻥ
ﺑﻴﻨ ﻪ ﻭﺑﻴ ﻦ ﺍﻟﱠﻠ ِﻪ ِﺣﺠﺎ
ﻃﺎﻝ ﺍﻧﻘﻠﺐ ﺇﱃ ﺳﺨﻂ ﻭ ﹶﻏﻀﺐ ﻭﺑﻐﻀﺎﺀ ،ﺑﻞ ﺍﻷﻣﺮ ﺿﺮﺑﺔ ﻭﺿﺮﺑﺔ ،ﻓﻮﺍﺣﺪﺓ ﺗﻀـﺤﻜﻬﻢ ﻭﺗﻔـﺮﺣﻬﻢ،
ﻭﺃﺧﺮﻯ ﳑﺎ ﻳﺘﺤﻤﻠﻮﻥ ﻳﺮﻭﻥ ﻓﻴﻬﺎ ﺃﺛﺮ ﺍﳉﺪ ﻭﺍﻟﻨﺸﺎﻁ ﻟﻴﻔﺰﻋﻮﺍ ﻷﺧﺮﻯ ﺇﻥ ﺩﻋﻮﻧﺎﻫﻢ ﺇﻟﻴﻬﺎ ﻣـﺮﺓ ﺛﺎﻧﻴـﺔ" ،
ﺐ ﺍﻷَ ﻋﻤﺎ ِﻝ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﺩ ﻭ ﻣﻬﺎ ﻭِﺇ ﹾﻥ ﹶﻗ ﱠﻞ" ،٢٠٨ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﺸﻘﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﺴﻴﺸﻖ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻭﻛﻔﻰ
ﹶﺃ ﺣ
ﲟﺸﻘﺔ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﺎﺩﻳﻬﻢ ﺃﻫﻠﻬﻢ ﻭﺃﻣﺘﻬﻢ.
ﺍﳊﻴﺎﺓ ﺍﻟﺪﻋﻮﻳﺔ ﻭﺍﳉﻬﺎﺩﻳﺔ ﻟﻴﺴﺖ ﻗﺼﺔ ﻫﺮﻣﻴﺔ ﺗﺴﲑ ﺇﱃ ﺎﻳﺔ ﻣﻐﻠﻘﺔ ،ﺑﻞ ﻫﻲ ﺑﻨﺎﺀ ﻣﺘﻮﺍﺯﻥ ﰲ ﺃﺑﻌﺎﺩﻩ ﻷﻧﻪ ﻻ
ﻳﻨﺘﻬﻲ ﺇﱃ ﻋﻘﺪﺓ ﺣﺎﲰﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﺼﺢ ﺃﻥ ﻧﺮﻣﻲ ﺛﻘﻠﻨﺎ ﻭﺛﻘﻞ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻟﻌﻘﺪﺓ ﺍﳊﺎﲰﺔ
ﻟﻨﺮﺗﺎﺡ ﺑﻌﺪﻫﺎ ،ﻟﻜﻦ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﺑﻞ ﻫﻲ ﻋﻘﺪ ﻣﺘﺘﺎﻟﻴﺔ ،ﻭﺣﻠﻘﺔ ﻭﺭﺍﺀ ﺣﻠﻘﺔ ،ﻋ ﻦ ﺟﺎِﺑ ِﺮ ﺑـ ِﻦ ﻋﺒـ ِﺪ
ﻚ ِﻋﺒﺎ ﺩ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺟ ﱠﻞ
ﺴ
ﺾ ِﺇﻟﹶﻰ ﻧ ﹾﻔ ِ
ﺍﻟﱠﻠﻪِ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝِ» :ﺇ ﱠﻥ ﻫﺬﹶﺍ ﺍﻟﺪﻳ ﻦ ﻣِﺘﲔ ،ﹶﻓﹶﺄ ﻭ ِﻏﻠﹸﻮﺍ ﻓِﻴ ِﻪ ِﺑ ِﺮ ﹾﻓﻖٍ ،ﻭﻟﹶﺎ ﺗﺒ ﻐ
ﻭ ﻋﺰ ،ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ﻤﻨﺒﺖ ﻟﹶﺎ ﹶﺃ ﺭﺿﺎ ﹶﻗ ﹶﻄﻊ ،ﻭﻟﹶﺎ ﹶﻇ ﻬﺮﺍ ﹶﺃﺑﻘﹶﻰ« ،٢٠٩ﻭﺃﺻﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺴﺮﻳﻌﺔ ﻳﺬﻫﺒﻮﻥ ﺑﺴـﺮﻋﺔ،
ﻳﺄﺗﻮﻥ ﻳﺮﺩﺩﻭﻥ ﺍﻟﻜﺜﲑ ﻭﳝﻠﺆﻭﻥ ﺍﻟﻮﺩﻳﺎﻥ ﺻﺮﺍﺧﹰﺎ ﰒ ﻳﻨﻔﻀﻮﻥ ﺳﺮﺍﻋﹰﺎ ﻛﺬﻟﻚ.
- ٢٠٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (٤٣٤٧) (١٦٢ /٥ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (١٩) - ٢٩ (٥٠ /١ﻭﺍﳌﻔﺼﻞ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻷﺣﻜـﺎﻡ
ﺍﻟﺴﻴﺎﺳﻴﺔ )ﺹ(٩ :
]ﺵ )ﻭﻛﺮﺍﺋﻢ ﺃﻣﻮﺍﳍﻢ( ﺍﻟﻜﺮﺍﺋﻢ ﲨﻊ ﻛﺮﳝﺔ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﻄﺎﻟﻊ ﻫﻲ ﺟﺎﻣﻌﺔ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻤﻜﻦ ﰲ ﺣﻘﻬﺎ ﻣﻦ ﻏﺰﺍﺭﺓ ﻟﱭ ﻭﲨﺎﻝ ﺻﻮﺭﺓ ﺃﻭ ﻛﺜﺮﺓ
ﳊﻢ ﺃﻭ ﺻﻮﻑ )ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﷲ ﺣﺠﺎﺏ( ﺃﻱ ﺃﺎ ﻣﺴﻤﻮﻋﺔ ﻻ ﺗﺮﺩ[
ﻭﻓﻴﻪ ﺃﻧﻪ ﻻ ﳛﻞ ﻟﻠﺴﺎﻋﻲ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﳉﻴﺪ ﺍﻟﻌﺎﱄ ،ﺑﻞ ﻳﺄﺧﺬ ﺍﻟﻮﺳﻂ ﺇﻻ ﺇﺫﺍ ﲰﺢ ﺑﺬﻟﻚ ﺭﺏ ﺍﳌﺎﻝ ،ﺑﻼ ﺣﻴﺎﺀ ﻭﻻ ﺇﻛﺮﺍﻩ ،ﻓﺎﳊﻖ ﻟﻪ ﻭﻗـﺪ
ﺑﺬﻟﻪ.
ﻭﻓﻴﻪ ﺃﻥ ﳜﺸﻰ ﺍﻟﺴﺎﻋﻲ ﻣﻦ ﻇﻠﻢ ﺍﻟﻨﺎﺱ ،ﻓﺈﻥ ﻇﻠﻤﻬﻢ ﺳﺒﺐ ﰲ ﺩﻋﺎﺋﻬﻢ ﻋﻠﻴﻪ ﺍﻟﺬﻱ ﻻ ﻳﺮﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ،ﻷﻧﻪ ﻃﻠﺐ ﺍﻟﻌﺪﻝ ﻭﺍﳊﻜﻢ ،ﻭﺍﷲ ﺃﻋﺪﻝ
ﺍﻟﻌﺎﺩﻟﲔ ،ﻭﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﺪﺍﺣﺔ ﺍﻟﻈﻠﻢ.ﺗﻴﺴﲑ ﺍﻟﻌﻼﻡ ﺷﺮﺡ ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ )ﺹ(٢٩٧ :
- ٢٠٨ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ] - ١٨١٦ - ٦٤٦٤(٦٥٤ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺃﺣﻜﺎﻣﻬﻢ
ﺑﺎﺏ ﻟﻦ ﻳﺪﺧﻞ ﺃﺣﺪ ﺍﳉﻨﺔ ﺑﻌﻤﻠﻪ ﺭﻗﻢ ) ٢٨١٨ﺃﺣﺐ ﺍﻷﻋﻤﺎﻝ( ﺃﻛﺜﺮﻫﺎ ﻗﺒﻮﻻ )ﺃﺩﻭﻣﻬﺎ( ﻣﺎ ﺍﺳﺘﻤﺮ ﻣﻨﻬﺎ ﻭﻭﺍﻇﺐ ﻋﻠﻴﻪ ﻓﺎﻋﻠﻪ[
- ٢٠٩ﺃﻣﺎﱄ ﺍﺑﻦ ﺑﺸﺮﺍﻥ -ﺍﳉﺰﺀ ﺍﻷﻭﻝ )ﺹ ( ٨٤٧)(٣٧٠ :ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ) (٤٧٤٣)(٢٧ /٣ﺣﺴﻦ ﻟﻐﲑﻩ
ﺴﹶﺄ ﻣﺔِ ،ﺧ ﻮﻓﹰﺎ ﻋﹶﻠﻴ ِﻬ ﻢ ﹶﺃ ﹾﻥ ﻳﺒ ِﻐﻀﻮﺍ
ﻀ ﻌﻒِ ،ﻭﻣﺎ ﻓِﻲ ِﻃﺒﺎ ِﻋ ِﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻤﹶﻠﻞِ ،ﻭﺍﻟ ﺨ ﹾﻠ ِﻖ ﻋﻠﹶﻰ ﺍﻟ ﹶﻓﻘﹶﺪ ﹶﻛ ِﺮ ﻩ ﺍﻟﺘ ﻌ ﻤﻖ ،ﻭﺍﹾﻟ ﻐﹸﻠ ﻮ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ﹶﻟﻤﺎ ﻋِﻠ ﻢ ِﻣ ﻦ ِﺟِﺒﱠﻠ ِﺔ ﺍﹾﻟ
ﻚ ﹶﺃ ﺩﻋﻰﺠﺮِ ،ﻭِﻟﻴﻜﹸﻮ ﹶﻥ ﹶﺫِﻟ ﻀﻉ ﺍﹾﻟ ﹸﻘﻮﻯ ،ﻭ ﺯﻭﺍ ِﻝ ﺍﻟ ﺠﻤﺎ ِﻡ ﻭﺍﻟِﺎ ﺳِﺘﺮﺍ ﺣﺔِ؛ ﻟِﺎ ﺳِﺘ ﺮﺟﺎ ِ
ﺴﺘﹾﺜ ِﻘﻠﹸﻮﺍ ﻃﹶﺎ ﻋﺘﻪ ،ﻭﺗﻤﻠﱡﻮﺍ ِﺧ ﺪ ﻣﺘﻪ ،ﹶﻓﹶﺄ ﻣ ﺮ ﻫ ﻢ ﺑِﺎﻟِﺎ ﺳِﺘ ِﻋﺒﺎ ﺩ ﹶﺓ ﺍﻟﱠﻠﻪِ ،ﻭﻳ
ﺻﻠﱢﻲ ،ﻭﹶﺃ ﺭﹸﻗﺪ ،ﻭﺁﺗِـﻲ ﺨ ﺪ ﻣ ِﺔ ﹶﻟﻪ ،ﻭﹸﺃﹾﻟ ﹶﻔ ِﺔ ِﻋﺒﺎ ﺩِﺗﻪِ ،ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﹶﻟ ِﻜﻨﻲ ﹶﺃﺻﻮﻡ ،ﻭﹸﺃ ﹾﻓ ِﻄﺮ ،ﻭﹸﺃ ﺤﺒ ٍﺔ ِﻟ ﹾﻠ ِ
ﺴ ِﻦ ﺍﻟﻄﱠﺎ ﻋ ِﺔ ِﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ،ﻭ ﻣ
ﹶﻟ ﻬ ﻢ ِﺇﻟﹶﻰ ﺣ
ﺲ ِﻣﻨﻲ« ﹶﺃﻟﹶﺎ ﻭ ﹸﻛ ﱡﻞ ﹶﻗﻠِﻴ ٍﻞ ﻓِﻲ ﺳﻨ ٍﺔ ﺧ ﻴ ﺮ ِﻣ ﻦ ﹶﻛِﺜ ٍﲑ ﻓِﻲ ِﺑ ﺪ ﻋﺔٍ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ِﻟ ﻌﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋﻤـﺮٍﻭِ» :ﺇ ﱠﻥ ﺐ ﻋ ﻦ ﺳﻨﺘِﻲ ﹶﻓﹶﻠﻴ ﺍﻟﻨﺴﺎﺀَ ،ﹶﺃﻟﹶﺎ ﹶﻓ ﻤ ﻦ ﺭ ِﻏ
ﺐ
ﺴ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎِ :ﺇﻧﻲ ﹶﺃﻧﺎﻡ ،ﻭﹶﺃﻗﹸﻮﻡ ،ﻭﹶﺃ ﺣ ِ ﺐ ﺳﹶﻠﻴﻤﺎ ﹸﻥ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﺍﻟ ﺪ ﺭﺩﺍ ِﺀ ﺭ ِ ﻚ ﺣﻘﺎ« ﻭ ﹶﻛﺘ ﻚ ﻋﹶﻠﻴ ﻚ ﺣﻘﺎ ،ﻭِﻟﹶﺄ ﻫِﻠ ﻚ ﻋﹶﻠﻴ ﻚ ﺣﻘﺎ ،ﻭِﻟﺒ ﺪِﻧ ِﻟﱠﻠ ِﻪ ﻋﹶﻠﻴ
١٣٠
ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﺗﻜﻠﻴﻔﻬﻢ ﻣﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻭﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻨـﺰﻫﺔ ﳍﻢ ﲢﺒﺐ ﻓﻴﻚ ﺍﳋﻠﻖ ﻭﲢﺒﺐ
ﻓﻴﻚ ﺍﳋﺎﻟﻖ ﻓ ﻌ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " :ﺍﻟﺮﺍ ِﺣﻤﻮ ﹶﻥ ﻳ ﺮ ﺣ ﻤ ﻬ ﻢ ﺍﻟ ﺮ ﺣ ﻤﻦ ،ﺍ ﺭ ﺣ ﻤﻮﺍ
ﺴﻤﺎ ِﺀ" ،٢١٠ﻭﺍﻷﻣﺮ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻫﻮ ﺃﻣﺮ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺴﻌﺔ ﳕﺸﻲ ﻣﺸـﻲ ﺽ ﻳ ﺮ ﺣ ﻤ ﹸﻜ ﻢ ﻣ ﻦ ﻓِﻲ ﺍﻟ
ﻣﻦ ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﺃﺿﻌﻔﻬﻢ ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﺍﳌﺮﺀ ﻣﻊ ﺍﻟﺼﻼﺓ ،٢١١ﻓﺈﻧﻪ ﳜﻔﻒ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﰲ ﺍﳉﻤﺎﻋﺔ ﻭﺃﻣﺎ ﺇﻥ ﻓﺮﻍ ﺇﱃ ﺧﺎﺻﺔ
ﻧﻔﺴﻪ ﻭﺻﻼﺗﻪ ﻓﻠﻴﻄﻞ ﻛﻤﺎ ﳛﺐ ،ﰒ ﻟﻴﺖ ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﺎﻧﻨﺎ ﻳﻘﻮﻣﻮﻥ ﻓﻘﻂ ﺑﻌﺸﺮ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻗﺪﳝﺎﹰ،
ﺇﺫﹰﺍ ﻟﻨﺠﻮﺍ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) :ﺧ ِﺬ ﺍﹾﻟ ﻌ ﹾﻔ ﻮ( ﻭﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥ ﺍﷲ ﺃﻣﺮ ﻧﺒﻴﻪ - -ﺑﺎﻟﺘﺴـﺎﻣﺢ
ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻣﻌﺎﺷﺮﻢ ﺑﺎﳊﺴﲎ ،ﻭﻗﺒﻮﻝ ﻣﺎ ﺃﹶﺗﻰ ﻣﻦ ﺃﻓﻌﺎﳍﻢ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ ﺩﻭﻥ ﺇﺣﺮﺍﺟﻬﻢ ،ﺃﻭ ﺍﻟﺘﻜﻠﻴـﻒ
ﻋﻠﻴﻬﻢ ،ﲟﺎ ﻳﺸﻖ ﻋﻠﻰ ﻧﻔﻮﺳﻬﻢ ،ﻛﻤﺎ ﺩﻟﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺘﻨﺎﺻﺢ ﻭﺍﻟﺘﻮﺍﺻﻲ ﺑﺎﳊﻖ ،ﻭﺍﻷﻣﺮ
ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﰲ ﺍﻹِﻋﺮﺍﺽ ﻋﻦ ﺍﳉﻬﻼﺀ ،ﻭﺍﳊﻤﻘﻰ ﻭﺍﻟﺴﻔﻬﺎﺀ ،ﻭﻋﺪﻡ ﳎﺎﺭﺍﻢ ﺃﻭ ﳎﺎﺯﺍﻢ،
ﲔ( ﻭﻻ ﺷـﻚ ﺃﻥ ﻫـﺬﻩ ﺽ ﻋ ِﻦ ﺍﹾﻟﺠﺎ ِﻫِﻠ
ﻭﺍﻟﺼﻔﺢ ﻋﻨﻬﻢ ،ﻭﺍﻟﺘﻐﺎﺿﻰ ﻋﻦ ﺯﻻﻢ ،ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻟﻪ ) :ﻭﹶﺃ ﻋ ِﺮ
ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﺩﻋﺎﺋﻢ ﺍﳋﻠﻖ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﺗﻜﺘﺴﺐ ﺑﻪ ﳏﺒﺔ ﺍﻟﻨﺎﺱ ،ﻭﲡﻤﻊ ﺑـﻪ ﺍﻟﻘﻠـﻮﺏ ﺍﳌﺘﻨـﺎﻓﺮﺓ،
٢١٢
ﻭﺗﺘﻮﺛﻖ ﺑﻪ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
ــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺍﳌﺘﺸﺒﻊ ﲟﺎ ﱂ ﻳﻌﻂ ﻓﻬﻮ ﻛﻼﺑﺲ ﺛﻮﰊ ﺯﻭﺭ
١٣١
ﺖ ِﻣ ﻦ ﺯ ﻭﺟِﻲ ﹶﻏﻴـ ﺮ
ﺸﺒ ﻌ
ﺡ ِﺇ ﹾﻥ ﺗ
ﺿ ﺮﺓﹰ ،ﹶﻓ ﻬ ﹾﻞ ﻋﹶﻠ ﻲ ﺟﻨﺎ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِِ ،ﺇ ﱠﻥ ﻟِﻲ ﻋ ﻦ ﹶﺃ ﺳﻤﺎﺀَ ،ﹶﺃ ﱠﻥ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻗﹶﺎﹶﻟ
٢١٣
ﺲ ﹶﺛ ﻮﺑ ﻲ ﺯﻭ ٍﺭ«
ﻼِﺑ ِ ﻂ ﹶﻛ ﹶ ﺸﺒ ﻊ ِﺑﻤﺎ ﹶﻟ ﻢ ﻳ ﻌ ﹶ
ﺍﱠﻟﺬِﻱ ﻳ ﻌﻄِﻴﻨِﻲ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﺍﳌﹸﺘ
ﺃﲨﻞ ﺍﻟﻜﻠﻤﺎﺕ ﻣﺎ ﺩﻟﺖ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ ،ﻭﺭﻭﻋﺔ ﺍﻟﺒﻴﺎﻥ ﰲ ﻛﻮﻧﻪ ﺇﺑﺎﻧﺔ ﻋﻦ ﺻﺪﻕ ﺍﳊﺎﻝ ﻭﺇﻻ ﻓﻬـﻮ ﻟﻐـﻮ
ﻭﺑﺎﻃﻞ ،ﻭﺇﻥ ﺁﻻﻑ ﺍﻟﻜﻠﻤﺎﺕ ﻻ ﺗﺸﺒﻊ ﺟﺎﺋﻌﹰﺎ ﻭﻻ ﺗﺴﺘﺮ ﻋﺎﺭﻳﹰﺎ ﻭﻻ ﺗﻨﺼﺮ ﻣﻘﺎﺗﻼﹰ ،ﻭﺍﻟﻔﺴﺎﺩ ﻟﻴﺲ ﰲ ﻭﺟﻮﺩ
ﺍﻟﺸﻲﺀ ﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﻌﱪﺓ ﻋﻨﻪ ،ﺣﻴﻨﻬﺎ ﻳﻜﻮﻥ ﺍﻟﻮﻫﻢ ﻭﺍﻟﻜﺬﺏ ،ﻭﺭﺣﻠﺔ ﺍﻟﻌﺎﻣﻠﲔ ﻟـﺪﻳﻦ ﺍﷲ
ﺗﻌﺎﱃ ﻫﻲ ﺭﺣﻠﺔ ﺇﻛﻤﺎﻝ ﺃﻱ ﺭﺣﻠﺔ ﺍﻟﺼﺪﻕ ﻭﺍﳊﻘﺎﺋﻖ.
ﺍﻟﺸﻌﺎﺭﺍﺕ ﻭﺍﻟﻌﻨﺎﻭﻳﻦ ﻻ ﲢﻘﻖ ﺍﻟﻨﺼﺮ ﻭﻻ ﺗﺪﺧﻞ ﺍﳉﻨﺎﻥ ،ﻓﻠﻮ ﺃﻥ ﺍﳌﺸﺮﻙ ﲰﻰ ﻧﻔﺴﻪ ﻣﻮﺣﺪﹰﺍ ﻭﺍﻧﺘﺴﺐ ﺇﱃ
ﺼﺪﻭ ِﺭ {]ﺍﻟﻌﺎﺩﻳﺎﺕ
ﺼ ﹶﻞ ﻣﺎ ﻓِﻲ ﺍﻟ
ﺇﻣﺎﻡ ﺍﳌﻮﺣﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺎ ﻛﺎﻥ ﻟﻴﺪﺧﻞ ﺍﳉﻨﺔ ﺇﻻ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻣﻌﻪ } ﻭ ﺣ
،[١٠ :ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﻫﻮ ﺃﻣﺮ ﺍﻟﺮﲪﺔ ﺍﻟﱵ ﻫﻲ ﺃﻭﺳﻊ ﻭﺃﺭﺣﺐ ﻣﻦ ﺍﻟﻌﺪﻝ ﻓﺈﻥ ﺍﻟـﺪﻧﻴﺎ ﻫـﻲ ﺩﺍﺭ
ﺖ ﺍﻟﻠﱠـ ِﻪ
ﺠ ﺪ ِﻟﺴـﻨ ِ
ﻼ ﻭﻟﹶﻦ ﺗ ِ
ﺖ ﺍﻟﱠﻠ ِﻪ ﺗﺒﺪِﻳ ﹰ
ﺴﻨ ِ
ﺠ ﺪ ِﻟ
ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﻗﻮﺍﻣﻬﺎ ﺍﻟﻌﺪﻝ ،ﻭﻫﻲ ﻻ ﲢﺎﰊ ﺃﺣﺪﹰﺍ }ﹶﻓﻠﹶﻦ ﺗ ِ
ﻼ { ]ﻓﺎﻃﺮ [٤٣ :ﻓﺈﻥ ﻣﻴﺰﺍﺎ ﻫﻮ ﻣﻴﺰﺍﻥ ﺍﳊﻘﺎﺋﻖ ،ﺃﻱ ﺍﻟﻮﺟﻮﺩ ،ﻓﻤﻦ ﻏﲑ ﺻﺨﺮ ﻻ ﺗﺒﲎ ﺍﻟﺒﻴـﻮﺕ، ﺤﻮِﻳ ﹰ
ﺗ
- ٢١٣ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٥٧٦ - ٥٢١٩(٥٨٠ :ﺵ )ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ ﺑﺎﺏ ﺍﻟﻨـﻬﻲ
ﻋﻦ ﺍﻟﺘﺰﻭﻳﺮ ﰲ ﺍﻟﻠﺒﺎﺱ ﻭﻏﲑﻩ ...ﺭﻗﻢ ) ٢١٣٠ﺿﺮﺓ( ﻫﻲ ﺍﻟﺰﻭﺟﺔ ﺍﻷﺧﺮﻯ ﻟﺰﻭﺝ ﺍﳌﺮﺃﺓ ﲰﻴﺖ ﺑﺬﻟﻚ ﳌﺎ ﺗﻮﻗـﻊ ﺑـﺎﻷﺧﺮﻯ ﻣـﻦ ﺿـﺮﺭ
ﳌﺸﺎﺭﻛﺘﻬﺎ ﳍﺎ ﺑﺰﻭﺟﻬﺎ ﻭﻣﺎ ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﻧﻔﻊ ﻭﺍﺳﻢ ﻫﺬﻩ ﺍﻟﻀﺮﺓ ﻫﻨﺎ ﺃﻡ ﻛﻠﺜﻮﻡ ﺑﻨﺖ ﻋﻘﺒﺔ ﺑﻦ ﺃﰊ ﻣﻌﻴﻂ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ) .ﺗﺸﺒﻌﺖ( ﺍﺩﻋﻴﺖ
ﺃﻧﻪ ﻳﻌﻄﻴﲏ ﻣﻦ ﺍﳊﻈﻮﺓ ﻋﻨﺪﻩ ﺃﻛﺜﺮ ﻣﺎ ﻫﻮ ﻭﺍﻗﻊ ﺗﺮﻳﺪ ﺑﺬﻟﻚ ﻏﻴﻆ ﺿﺮﺎ ﻭﺇﺯﻋﺎﺟﻬﺎ) .ﺍﳌﺘﺸﺒﻊ( ﺍﳌﺘﺰﻳﻦ ﻭﺍﳌﺘﻈﺎﻫﺮ ﺷﺒﻪ ﺑﺎﻟﺸﺒﻌﺎﻥ) .ﻛﻼﺑـﺲ
ﺛﻮﰊ ﺯﻭﺭ( ﻛﻤﻦ ﻳﻠﺒﺲ ﺛﻮﺑﲔ ﻣﺴﺘﻌﺎﺭﻳﻦ ﺃﻭ ﻣﻮﺩﻭﻋﲔ ﻋﻨﺪﻩ ﻳﺘﻈﺎﻫﺮ ﺃﺎ ﻣﻠﻜﻪ .ﻭﻗﻴﻞ ﻫﻮ ﻣﻦ ﻳﻠﺒﺲ ﻟﺒﺎﺱ ﺃﻫﻞ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺼـﻼﺡ
ﻭﻫﻮ ﻟﻴﺲ ﻛﺬﻟﻚ ﻭﻗﻴﻞ ﻳﻠﺒﺲ ﺛﻮﺏ ﻭﻳﺼﻞ ﺑﻜﻤﻴﻪ ﻛﻤﲔ ﺁﺧﺮﻳﻦ ﻟﻴﻮﻫﻢ ﺃﻤﺎ ﺛﻮﺑﺎﻥ ﺭﻳﺎﺀ ﻭﻣﻔﺎﺧﺮﺓ[
ﺲ ﺛﹶـ ﻮﺑﻲ ﺯﻭ ٍﺭ« ﺻﹶﻠ ﹰﺔ» .ﻭﻻِﺑ ﺖ ﺣﺎ ِﺴ ﺼ ﹶﻞ ﹶﻟ ﻪ ﻓﹶﻀﻴﹶﻠ ﹲﺔ ﻭﹶﻟﻴ ﺸﺒﻌﺎﻥ .ﻭﻣﻌﻨﺎ ﻩ ﻫﻨﺎ :ﺃ ﹾﻥ ﻳ ﹾﻈ ِﻬ ﺮ ﺃﻧ ﻪ ﺣ ﺲ ِﺑ ﺸﺒ ﻊ ﻭﹶﻟﻴ
ﺸﺒ ﻊ« :ﻫﻮ ﺍﱠﻟﺬِﻱ ﻳ ﹾﻈ ِﻬ ﺮ ﺍﻟ
»ﻭﺍ ﹸﳌﺘ
ﺼ ﹶﻔ ِﺔ .ﻭﻗﹶﻴ ﹶﻞ
ﻚ ﺍﻟ
ﺲ ﻫ ﻮ ِﺑِﺘ ﹾﻠ
ﺱ ﻭﹶﻟﻴ
ﻱ ﺃ ﻫ ِﻞ ﺍﻟ ﺰ ﻫ ِﺪ ﺃﹶﻭ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﺃﹶﻭ ﺍﻟﱠﺜ ﺮ ﻭﺓِِ ،ﻟﻴ ﻐﺘ ﺮ ِﺑ ِﻪ ﺍﻟﻨﺎ
ﻱِ :ﺫﻱ ﺯﻭﺭٍ ،ﻭ ﻫ ﻮ ﺍﱠﻟﺬِﻱ ﻳ ﺰ ﻭ ﺭ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ،ﺑِﺄ ﹾﻥ ﻳﺘ ﺰﻳﻰ ِﺑ ِﺰ ﺃ
ﷲ ﺃ ﻋﹶﻠ ﻢ.
ﻚ ﻭﺍ ُ
ﹶﻏ ﲑ ﹶﺫِﻟ
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﺍﳌﺘﺸﺒﻊ ﲟﺎ ﱂ ﻳﻨﻞ ،ﻭﻣﺎ ﻳﻨﻬﻰ ﻣﻦ ﺍﻓﺘﺨﺎﺭ ﺍﻟﻀﺮﺓ .ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ.
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﻣﺎ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪ ﰲ ﺗﻔﺴﲑ ﺍﳋﱪ :ﻗﺎﻝ :ﻗﻮﻟﻪ» :ﺍﳌﺘﺸﺒﻊ« ،ﺃﻱ :ﺍﳌﺘﺰﻳﻦ ﲟﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﻳﺘﻜﺜﺮ ﺑﺬﻟﻚ ،ﻭﻳﺘـﺰﻳﻦ
ﺑﺎﻟﺒﺎﻃﻞ،ﻛﺎﳌﺮﺃﺓ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﻭﳍﺎ ﺿﺮﺓ ،ﻓﺘﺪﻋﻲ ﻣﻦ ﺍﳊﻈﻮﺓ ﻋﻨﺪ ﺯﻭﺟﻬﺎ ﺃﻛﺜﺮ ﳑﺎ ﻋﻨﺪﻩ ،ﺗﺮﻳﺪ ﺑﺬﻟﻚ ﻏﻴﻆ ﺿﺮﺎ .ﻭﻛﺬﻟﻚ ﻫـﺬﺍ ﰲ
ﺍﻟﺮﺟﺎﻝ.
ﰊ ﺯﻭﺭ« ،ﻓﺈﻧﻪ ﺍﻟﺮﺟﻞ ﻳﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﳌﺸﺒﻬﺔ ﻟﺜﻴﺎﺏ ﺍﻟﺰﻫﺎﺩ ،ﻳﻮﻫﻢ ﺃﻧﻪ ﻣﻨﻬﻢ ﻭﻳﻈﻬﺮ ﻣﻦ ﺍﻟﺘﺨﺸﻊ ﻭﺍﻟﺘﻘﺸـﻒ ﻗﺎﻝ :ﻭﺃﻣﺎ ﻗﻮﻟﻪ» :ﻛﻼﺑﺲ ﺛﻮ
ﺃﻛﺜﺮ ﳑﺎ ﰲ ﻗﻠﺒﻪ ﻣﻨﻪ.
ﻗﺎﻝ :ﻭﻓﻴﻪ ﻭﺟﻪ ﺁﺧﺮ :ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺜﻴﺎﺏ ﺍﻷﻧﻔﺲ .ﻛﻘﻮﳍﻢ :ﻓﻼﻥ ﻧﻘﻲ ﺍﻟﺜﻮﺏ ،ﺇﺫﺍ ﻛﺎﻥ ﺑﺮﻳﺌﹰﺎ ﻣﻦ ﺍﻟﺪﻧﺲ .ﻭﻓﻼﻥ ﺩﻧﺲ ﺍﻟﺜـﻮﺏ ،ﺇﺫﺍ
ﻛﺎﻥ ﻣﻐﻤﻮﺻﺎ ﻋﻠﻴﻪ ﰲ ﺩﻳﻨﻪ.
ﻭﻗﺎﻝ ﺍﳋﻄﺎﰊ :ﺍﻟﺜﻮﺏ ﻣﺜﻞ ،ﻭﻣﻌﻨﺎﻩ ،ﺃﻧﻪ ﺻﺎﺣﺐ ﺯﻭﺭ ﻭﻛﺬﺏ ،ﻛﻤﺎ ﻳﻘﺎﻝ ﳌﻦ ﻭﺻﻒ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻷﺩﻧﺎﺱ :ﻃﺎﻫﺮ ﺍﻟﺜﻮﺏ .ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻧﻔﺲ
ﺍﻟﺮﺟﻞ.
ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ :ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥ ﺷﺎﻫﺪ ﺍﻟﺰﻭﺭ ﻗﺪ ﻳﺴﺘﻌﲑ ﺛﻮﺑﲔ ﻳﺘﺠﻤﻞ ﻤﺎ ﻟﻴﻮﻫﻢ ﺃﻧﻪ ﻣﻘﺒﻮﻝ ﺍﻟﺸﻬﺎﺩﺓ.
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻫﺬﺍ ﻧﻘﻠﻪ ﺍﳋﻄﺎﰊ ﻋﻦ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ﻗﺎﻝ :ﻛﺎﻥ ﻳﻜﻮﻥ ﰲ ﺍﳊﻲ ﺍﻟﺮﺟﻞ ﻟﻪ ﻫﻴﺌﺔ ﻭﺷﺎﺭﺓ ،ﻓﺈﺫﺍ ﺍﺣﺘﻴﺞ ﺇﱃ ﺷـﻬﺎﺩﺓ ﺯﻭﺭ ﻟـﺒﺲ
ﺛﻮﺑﻴﻪ ،ﻭﺃﻗﺒﻞ ﻓﺸﻬﺪ ،ﻓﻘﺒﻞ ﻟﻨﺒﻞ ﻫﻴﺌﺘﻪ ،ﻭﺣﺴﻦ ﺛﻮﺑﻴﻪ ،ﻓﻴﻘﺎﻝ :ﺃﻣﻀﺎﻫﺎ ﺑﺜﻮﺑﻴﻪ.ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )ﺹ(٨٦٣ :
١٣٢
ﻭﻣﻦ ﻏﲑ ﺭﺷﺪ ﻻ ﺗﺪﻭﻡ ﺍﳉﻤﺎﻋﺎﺕ ،ﻭﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺷﻌﺎﺭ ﲨﻴﻞ ﺃﻭ ﺇﻋﻼﻡ ﻣﺒـﻬﺮﺝ ﺩﻭﻥ ﺍﻫﺘﻤـﺎﻡ
ﺑﺎﳊﻘﺎﺋﻖ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻨﻜﺸﻒ ﺍﻟﻐﺒﺎﺭ ﻭﻳﻈﻬﺮ ﺍﳌﺴﺘﻮﺭ.
)ﺛﻮﺏ ﺍﻟﺰﻭﺭ( ﻭﺛﻮﺏ ﺁﺧﺮ ﻫﻮ ﺃﺧﻮﻩ ،ﻭﺍﺣﺪ ﻳﻜﺬﺏ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻳﻮﳘﻬﻢ ﺑﺎﳊﻴﻠﺔ ﺍﻟﻠﻔﻈﻴﺔ ،ﻭﺁﺧﺮ ﻳﺮﺗﺪ
ﻋﻠﻰ ﻧﻔﺴﻪ ﻷﻧﻪ "ﻣﺘﺸﺒﻊ" ﻓﻴﺘﺠﺸﺄ ﻣﻦ ﻏﲑ ﻃﻌﺎﻡ ﺇﳕﺎ ﻫﻮ ﺍﳍﻮﺍﺀ ﻭﻻ ﺷﻲﺀ ﺑﻌﺪﻩ ،ﻓﻬﺬﺍﻥ ﺍﻟﺜﻮﺑﺎﻥ ﺍﳌﺼﻨﻮﻋﺎﻥ
ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ،ﻭﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻘﻂ ﻣﺎﺫﺍ ﻋﺴﺎﳘﺎ ﺃﻥ ﳛﻘﻘﺎﻥ ﻣـﻦ ﺳـﺘﺮ ﺍﻟﻌـﻮﺭﺍﺕ ﺃﻭ ﺩﻓـﻊ ﺍﻟـﱪﺩ
ﻭﺍﳌﻬﻠﻜﺎﺕ؟! ﻭﻣﺎﺫﺍ ﻟﻮ ﺻﺎﺭ ﻋﺘﺎﺩ ﺍﺘﻤﻊ ﻭﻗﻮﺍﻣﻪ ﻫﻮ ﺍﻟﻜﻠﻤﺎﺕ ،ﻳﻘﺘﺎﺗﻮﻥ ﺎ ﻭﻳﺘﺤﺎﺭﺑﻮﻥ ـﺎ ﻭﻋﻠﻴﻬـﺎ،
ﻭﻳﻨﺎﻣﻮﻥ ﻋﻠﻰ ﺃﻧﻐﺎﻣﻬﺎ ﻭﻭﺳﺎﺋﺪﻫﺎ ،ﻓﻬﻞ ﳍﺬﺍ ﺍﺘﻤﻊ ﺩﻭﺍﻡ ﺃﻭ ﺗﻘﺪﻡ؟!
ﲨﺎﻋﺎﺕ ﺍﳊﻖ ﻋﻤﺎﺩﻫﺎ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﺑﻪ ﲢﻘﻖ ﺻﺪﻕ ﺍﻧﺘﻤﺎﺋﻬﺎ ﻟﺪﻳﻦ ﺍﷲ ،ﻭﺑﻪ ﲢﻘﻖ ﺍﺣﺘﺮﺍﻣﻬـﺎ ﻟﻨﻔﺴـﻬﺎ
ﻭﺍﺣﺘﺮﺍﻡ ﺍﻵﺧﺮﻳﻦ ﳍﺎ ،ﺣﻴﻨﻬﺎ ﻳﺼﺒﺢ ﻟﻜﻠﻤﺎﺎ ﻗﻮﺓ ﺍﳊﻘﺎﺋﻖ ،ﻓﺎﻟﺼﺪﻕ ﻻ ﻣﺴﺎﻭﻣﺔ ﻓﻴﻪ ،ﻓﻼ ﳚﻮﺯ ﺍﻟﻜـﺬﺏ
ﲝﺎﻝ ﻋﻠﻰ ﺍﻷﻣﺔ ﻭﻻ ﻋﻠﻰ ﺍﻹﺧﻮﺍﻥ ﻭﻫﺬﺍ ﺭﻛﻦ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳋﻠﻖ.
)ﺛﻮﺏ ﺍﻟﺰﻭﺭ( ﻳﺼﻨﻊ ﺍﻟﻮﻫﻢ ﺍﳋﺎﺩﻉ ﰲ ﺍﳌﺮﺀ ﻓﻴﺠﻠﺲ ﻋﻠﻰ ﺟﺬﻉ ﺷﺠﺮﺓ ﺣﻄﻤﺔ ﻭﻳﻈﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﳝﺘﻄـﻲ
ﺟﻮﺍﺩﹰﺍ ﺳﺎﺑﻘﺎﹰ ،ﻓﻴﻄﻠﻖ ﺻﺮﺧﺎﺕ ﺍﳌﻘﺎﺗﻞ ﻭﺍﻟﺘﻬﺪﻳﺪ ،ﻭﻳﻀﻊ ﺍﳋﻄﻂ ﻭﺍﳌﻘﺮﺭﺍﺕ ﺩﻭﻥ ﻭﺟﻮﺩ ﻋﻤﺪ ﺍﳌﻘﺪﻣﺎﺕ
ﳍﺎ ،ﻭﻫﻮ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﻧﻔﺨﺔ ﻫﻮﺍﺀ ﻣﻦ ﺧﺼﻢ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺳﻨﻦ ﺍﳊﻴﺎﺓ ﻭﺣﻘﺎﺋﻘﻬﺎ ،ﻭﻟﺬﻟﻚ ﻣﻦ ﻭﺍﺟﺒـﺎﺕ
ﺃﻱ ﲨﺎﻋﺔ ﻭﺣﺮﻛﺔ ﺃﻥ ﺗﻌﻲ ﻭﺍﻗﻌﻬﺎ ،ﻭﺃﻥ ﺗﻌﺮﻑ ﺣﻠﻘﺘﻬﺎ ﺍﻟﺘﺎﺭﳜﻴﺔ ،ﺇﺫ ﺍﻟﻮﻋﻲ ﻋﻠﻰ ﻣﻮﻃﻦ ﺭﺟﻠﻚ ﰲ ﺩﻭﺭﺓ
ﺍﻟﺘﺎﺭﻳﺦ ﺷﺮﻁ ﲢﻘﻴﻖ ﺍﻟﻨﺼﺮ ﺍﳌﻼﺋﻢ ﻟﻠﻤﺮﺣﻠﺔ ،ﻓﺎﻟﺘﺎﺭﻳﺦ ﺣﻠﻘﺎﺕ ،ﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺕ ﺍﻟﺼﻌﻮﺩ ﺃﻭ ﺍﻟﺜﺒﺎﺕ ﺃﻭ
ﺍﳍﺒﻮﻁ ،ﻓﻔﻲ ﺍﻟﺼﻌﻮﺩ ﲢﺎﻓﻆ ﻋﻠﻰ ﺍﻻﻧﺪﻓﺎﻉ ،ﻭﰲ ﺍﻟﺜﺒﺎﺕ ﲢﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺯﻥ ،ﻭﰲ ﺍﳍﺒﻮﻁ ﲤﻨﻊ ﺍﻻﻴﺎﺭ،
ﻓﻤﻦ ﺍﳉﻬﻞ ﺍﻟﻔﺎﺿﺢ ﺃﻥ ﻳﺘﻜﻠﻢ ﺃﺣﺪ ﻋﻦ ﺍﻟﻔﺘﻮﺡ -ﺍﳉﻬﺎﺩ ﺍﳍﺠﻮﻣﻲ -ﻭﻫﻮ ﰲ ﺣﻠﻘـﺔ ﺇﻳﻘـﺎﻑ ﺍﳍﺒـﻮﻁ
ﻭﺍﻻﻴﺎﺭ ،ﻭﲢﻘﻴﻖ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺃﻱ ﻣﺮﺣﻠﺔ ﻫﻮ ﺍﻟﻨﺼﺮ ،ﻓﺨﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻣﺆﺗـﺔ ﺣـﲔ
ﺍﳓﺎﺯ ﺑﺄﺻﺤﺎﺑﻪ ﳏﺎﻓﻈﹰﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻔﻨﺎﺀ ﺇﳕﺎ ﺣﻘﻖ ﺍﻟﻨﺼﺮ ﺍﳌﻼﺋﻢ ﻟﻮﺍﻗﻌﻪ ،ﻭﱂ ﳛﻘﻘﻪ ﺇﻻ ﻟﻮﻋﻴﻪ ﻋﻠﻰ ﺣﻠﻘﺘﻪ
ﺍﻟﺘﺎﺭﳜﻴﺔ ﺣﻴﻨﺌﺬ ،ﻭﻫﺬﻩ ﻫﻲ ﻟﻐﺔ ﺍﳊﻘﺎﺋﻖ ﻻ "ﻟﻐﺔ ﺍﻟﺰﻭﺭ" ،ﻭﻫﻲ ﺍﻟﱵ ﺗﻨﻔﻊ ﺣﱴ ﻟﻮ ﻛﺎﻧﺖ ﻣﺆﳌـﺔ ﻭﺻـﻌﺒﺔ
ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻭﺁﻣﺎﳍﺎ.
ﻣﻊ ﺭﺣﻠﺔ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺪﻋﻮﺓ ﻟﻨﺤﺬﺭ ﻣﻦ ﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﻜﺒﲑﺓ ﻓﻬﻲ "ﺃﻋﻼﻡ ﺯﻭﺭ" ﻻ ﺗﺜﺒـﺖ ﺃﻣـﺎﻡ ﺍﻟﺮﻳـﺎﺡ
ﻭﺍﻟﻌﻮﺍﺻﻒ ﻭﺗﺼﺒﺢ ﺃﲪﺎ ﹰﻻ ﺛﻘﻴﻠﺔ ﻋﻠﻰ ﻛﺎﻫﻞ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻷﻣﺔ ،ﺗﻌﺎﱐ ﻣﻨﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﺎﻧﺎﺎ ﻷﻋـﺪﺍﺋﻬﺎ،
ﻷﻥ ﻣﻄﺎﻟﺒﻬﺎ ﻛﺒﲑﺓ ﻷﻗﻮﺍﻡ ﻳﻘﺎﺑﻠﻬﺎ ﻭﻳﻌﺎﺩﳍﺎ.
ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﻟﻨﺤﺬﺭ ﻣﻦ ﺍﻻﻧﺘﻔﺎﺥ ﺍﻟﻜﺎﺫﺏ ،ﺇﺫ ﺣﺎﻟﻪ ﺣﺎﻝ "ﺍﳊﻤﻞ ﺍﻟﻜﺎﺫﺏ" ﻭﻫﻮ ﻋﲔ "ﺍﻟﺘﺸـﺒﻊ"،
ﻭﻫﻮ ﺍﻧﺘﻔﺎﺥ ﻭﺭﻣﻲ ﻋﻤﺎﺩﻩ ﺍﳌﺮﺽ ﻭﺍﻟﺮﻫﻖ ﻻ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻘﻮﺓ.
ﻣﻊ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﺣﺠﺮ ﺻﻐﲑ ﺧﲑ ﻣﻦ ﺻﺮﺍﺥ ﻋﺎﻝ ،ﻭﺧﻴﻂ ﻋﻨﻜﺒﻮﺕ ﺧﲑ ﻣﻦ "ﺛﻮﺏ ﺯﻭﺭ".
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ﻟﻴﺄﰐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻨﺎ ﻭﻗﺪ ﻋﺮﻓﻮﺍ ﻣﺎ ﳍﻢ ﻭﻣﺎ ﻋﻠﻴﻬﻢ ،ﻭﻗﺪ ﻭﻋﻮﺍ ﻣﺎ ﺳﻴﻼﻗﻮﻧﻪ ﻭﻣﺎ ﺳﻴﻘﺪﻣﻮﻧﻪ ،ﻓـﻼ ﳐﺒـﺂﺕ
ﻣﻜﺘﻮﻣﺔ ،ﻭﻻ ﻣﻔﺎﺟﺂﺕ ﰲ ﻃﺮﻳﻖ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳋﻠﻖ ،ﻷﻧﻪ ﻃﺮﻳﻖ ﻣﻌﺒﺪ ﻣﺮﺳﻮﻡ ﻗﻮﺍﻣﻪ ﺍﻟﺼـﺪﻕ
ﻭﺍﻷﻣﺎﻧﺔ.
ﰲ ﺍﳊﺪﻳﺚ )ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ( ﺭﻭﻋﺔ ﺍﻟﺒﻴﺎﻥ ﺳﺎﻣﻘﺔ ﲜﻤﺎﻝ ﻣﺜﻤﺮ ،ﻭﺟﺬﺭ ﻗﻮﻱ ﻋﻤﻴﻖ ،ﻓﺄﻱ ﲨـﺎﻝ ﻋﻈـﻴﻢ
ﻫﺬﻩ ﰲ ﻗﻮﻟﻪ) :ﻣﺘﺸﺒﻊ( ﻭ)ﻻﺑﺲ ﺛﻮﰊ ﺯﻭﺭ( ،ﺇﺫ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﺮﻓﻮﻥ ﺳﺮﻙ ﺍﻟﻜﺎﻣﻦ ﰲ ﺑﻄﻨﻚ ،ﻓﺎﺩﻋﺎﺀ ﺍﳌﺮﺀ
ﺍﻟﺸﺒﻊ ﻻ ﺩﻟﻴﻞ ﻟﻠﺨﺼﻢ ﻳﻜﺬﺑﻪ ،ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﺇﳕﺎ ﻫﻮ "ﻻﺑﺲ" ﻭﻫﺬﺍ ﺃﻣﺮﻩ ﻟﻠﻌﻴـﺎﻥ ﻻ ﳜﻔـﻰ ،ﻓﻤﻬﻤـﺎ
ﺍﺩﻋﻴﺖ ﺑﺎﻃﻨﹰﺎ ﻓﺈﳕﺎ ﻫﻮ ﻟﻠﻌﲔ ﻣﻜﺸﻮﻑ ،ﺇﺫ ﻻ ﺗﻘﻞ "ﻋﻨﺪﻱ" ﻷﻥ ﺍﳌﻴﺪﺍﻥ ﺳﻴﻜﺬﺑﻪ ،ﺷﺌﺖ ﺃﻡ ﺃﺑﻴﺖ.
ﰒ ﺗﺄﻣﻞ )ﺛﻮﰊ( ﻻ ﻭﺍﺣﺪ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺳﺮﻩ .ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ :ﺑﺎﺏ ﺍﳌﺘﺸﺒﻊ ﲟﺎ ﱂ ﻳﻨﻞ ،ﻭﻣﺎ ﻳﻨﻬﻰ ﻣﻦ ﺍﻓﺘﺨﺎﺭ ﺍﻟﻀﺮﺓ .ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ.
ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﻣﺎ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﻴﺪ ﰲ ﺗﻔﺴﲑ ﺍﳋﱪ :ﻗﺎﻝ :ﻗﻮﻟﻪ» :ﺍﳌﺘﺸﺒﻊ« ،ﺃﻱ :ﺍﳌﺘﺰﻳﻦ ﲟـﺎ
ﻟﻴﺲ ﻋﻨﺪﻩ ﻳﺘﻜﺜﺮ ﺑﺬﻟﻚ ،ﻭﻳﺘﺰﻳﻦ ﺑﺎﻟﺒﺎﻃﻞ،ﻛﺎﳌﺮﺃﺓ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﻭﳍﺎ ﺿﺮﺓ ،ﻓﺘﺪﻋﻲ ﻣﻦ ﺍﳊﻈﻮﺓ ﻋﻨﺪ
ﺯﻭﺟﻬﺎ ﺃﻛﺜﺮ ﳑﺎ ﻋﻨﺪﻩ ،ﺗﺮﻳﺪ ﺑﺬﻟﻚ ﻏﻴﻆ ﺿﺮﺎ .ﻭﻛﺬﻟﻚ ﻫﺬﺍ ﰲ ﺍﻟﺮﺟﺎﻝ.
ﰊ ﺯﻭﺭ« ،ﻓﺈﻧﻪ ﺍﻟﺮﺟﻞ ﻳﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﳌﺸﺒﻬﺔ ﻟﺜﻴﺎﺏ ﺍﻟﺰﻫﺎﺩ ،ﻳﻮﻫﻢ ﺃﻧﻪ ﻣﻨﻬﻢ
ﻗﺎﻝ :ﻭﺃﻣﺎ ﻗﻮﻟﻪ» :ﻛﻼﺑﺲ ﺛﻮ
ﻭﻳﻈﻬﺮ ﻣﻦ ﺍﻟﺘﺨﺸﻊ ﻭﺍﻟﺘﻘﺸﻒ ﺃﻛﺜﺮ ﳑﺎ ﰲ ﻗﻠﺒﻪ ﻣﻨﻪ.
ﻗﺎﻝ :ﻭﻓﻴﻪ ﻭﺟﻪ ﺁﺧﺮ :ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺜﻴﺎﺏ ﺍﻷﻧﻔﺲ .ﻛﻘﻮﳍﻢ :ﻓﻼﻥ ﻧﻘﻲ ﺍﻟﺜﻮﺏ ،ﺇﺫﺍ ﻛﺎﻥ ﺑﺮﻳﺌﹰﺎ ﻣـﻦ
ﺍﻟﺪﻧﺲ .ﻭﻓﻼﻥ ﺩﻧﺲ ﺍﻟﺜﻮﺏ ،ﺇﺫﺍ ﻛﺎﻥ ﻣﻐﻤﻮﺻﺎ ﻋﻠﻴﻪ ﰲ ﺩﻳﻨﻪ.
ﻭﻗﺎﻝ ﺍﳋﻄﺎﰊ :ﺍﻟﺜﻮﺏ ﻣﺜﻞ ،ﻭﻣﻌﻨﺎﻩ ،ﺃﻧﻪ ﺻﺎﺣﺐ ﺯﻭﺭ ﻭﻛﺬﺏ ،ﻛﻤﺎ ﻳﻘﺎﻝ ﳌﻦ ﻭﺻـﻒ ﺑـﺎﻟﱪﺍﺀﺓ ﻣـﻦ
ﺍﻷﺩﻧﺎﺱ :ﻃﺎﻫﺮ ﺍﻟﺜﻮﺏ .ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻧﻔﺲ ﺍﻟﺮﺟﻞ.ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻀﺮﻳﺮ :ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥ ﺷﺎﻫﺪ ﺍﻟﺰﻭﺭ ﻗـﺪ
ﻳﺴﺘﻌﲑ ﺛﻮﺑﲔ ﻳﺘﺠﻤﻞ ﻤﺎ ﻟﻴﻮﻫﻢ ﺃﻧﻪ ﻣﻘﺒﻮﻝ ﺍﻟﺸﻬﺎﺩﺓ.ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﻫﺬﺍ ﻧﻘﻠﻪ ﺍﳋﻄﺎﰊ ﻋﻦ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ
ﻗﺎﻝ :ﻛﺎﻥ ﻳﻜﻮﻥ ﰲ ﺍﳊﻲ ﺍﻟﺮﺟﻞ ﻟﻪ ﻫﻴﺌﺔ ﻭﺷﺎﺭﺓ ،ﻓﺈﺫﺍ ﺍﺣﺘﻴﺞ ﺇﱃ ﺷﻬﺎﺩﺓ ﺯﻭﺭ ﻟﺒﺲ ﺛﻮﺑﻴﻪ ،ﻭﺃﻗﺒﻞ ﻓﺸﻬﺪ،
ﻓﻘﺒﻞ ﻟﻨﺒﻞ ﻫﻴﺌﺘﻪ ،ﻭﺣﺴﻦ ﺛﻮﺑﻴﻪ ،ﻓﻴﻘﺎﻝ :ﺃﻣﻀﺎﻫﺎ ﺑﺜﻮﺑﻴﻪ.٢١٤
ﺇﻥ ﺗﺸﺒﻊ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﺿﺮﺎ ﲟﺎ ﱂ ﻳﻌﻄﻬﺎ ﺯﻭﺟﻬﺎ ﳏﺮﻡ ؛ ﻷﻧﻪ ﺷﺒﻪ ﲟﺤﺮﻡ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﺫﻟﻚ ﳏ ﺮﻣﺎ ؛ ﻷﻧـﻪ
ﺗﺼﺮﻑ ﰲ ﻣﻠﻚ ﺍﻟﻐﲑ ﺑﻐﲑ ﺇﺫﻧﻪ ،ﻭﺭﻳﺎ ًﺀ ،ﻭﺃﺫﹰﺍ ﻟﻠﻀﺮﺓ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﺰﻭﺝ ﺇﱃ ﺃﻧﻪ ﺁﺛﺮﻫﺎ ﻋﻠﻴﻬﺎ ،ﻭﻫـﻮ ﱂ
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ﻳﻔﻌﻞ ،ﻭﻛﻞ ﺫﻟﻚ ﳏﺮﻡ .
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺳﺪﺩﻭﺍ ﻭﻗﺎﺭﺑﻮﺍ ﻭﺍﻏﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ
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ﺠ ﻲ ﹶﺃ ﺣﺪﺍ ِﻣﻨ ﹸﻜ ﻢ ﻋ ﻤﹸﻠ ﻪ« ﻗﹶـﺎﻟﹸﻮﺍ :ﻭ ﹶﻻ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﹶﻟ ﻦ ﻳﻨ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ » :ﻭ ﹶﻻ ﹶﺃﻧﺎِ ،ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳﺘ ﻐ ﻤ ﺪﻧِﻲ ﺍﻟﱠﻠ ﻪ ِﺑ ﺮ ﺣ ﻤﺔٍ ،ﺳ ﺪﺩﻭﺍ ﻭﻗﹶﺎ ِﺭﺑﻮﺍ ،ﻭﺍ ﹾﻏﺪﻭﺍ ﻭﺭﻭﺣـﻮﺍ، ﹶﺃﻧ
ﺼ ﺪ ﺗﺒﹸﻠﻐﻮﺍ«.٢١٦
ﺼ ﺪ ﺍﻟ ﹶﻘ
ﺠﺔِ ،ﻭﺍﻟ ﹶﻘ
ﻭ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺍﻟ ﺪﹾﻟ
ﰲ ﺍﻟﺪﻭﺍﻡ ﻣﻊ ﺍﻟﻘﻠﺔ ﺍﻟﻨﺠﺎﺡ ﳏﻘﻖ ،ﻭﺍﳊﻤﻞ ﺍﻟﻜﺒﲑ ﻻ ﺗﻌﺠﺰ ﻋﻨﻪ ﻗﺮﻳﺔ ﺍﻟﻨﻤﻞ ،ﻭﺍﳉ ﺪ ﺑﲎ ﺳﻼﺳﻞ ﻋﻈﻴﻤـﺔ
ﻣﻦ ﺣﺠﺎﺭﺓ ﺻﻐﲑﺓ ﻷﺭﺿﻪ ،ﳚﻤﻌﻬﺎ ﲜﺪ ﻳﻮﻣﻴﹰﺎ ﻣﻦ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﰲ ﻧﻔﺲ ﻃﻮﻳﻞ ﻭﺃﻣﺎ ﺍﳊﻔﻴﺪ ﻓﻌﺠﺰ
ﺃﻥ ﻳﺒﲏ ﺑﻴﺖ ﺩﺟﺎﺝ ﻷﻧﻪ ﻳﻨﺘﻈﺮ ﺃﻥ ﳚﻤﻊ ﻣﻠﻴﻮﻥ ﺩﻳﻨﺎﺭ ﻟﻴﺒﲏ ﻗﺼﺮﹰﺍ ﻋﺎﻟﻴﹰﺎ ﰲ ﳊﻈﺔ ﻭﺍﺣﺪﺓ.
ﻋﻠﻰ ﺃﺭﺟﻞ ﻣﻠﻔﻮﻓﺔ ﺑﻘﻤﺎﺵ ﳐﺮﻕ ﻣﺮﻗﻊ ،ﻭﺩﻭﺍﺏ ﻫﺰﻳﻠﺔ ،ﻭﺻﻠﻮﺍ ﺇﱃ ﺍﻟﺼﲔ ،ﻭﺑﺴﺮﺝ ﻟﻴﻠﻴﺔ ﺗﻌﺒﺔ ﻭﺃﻗﻼﻡ ﻻ
ﻳﻜﺎﺩ ﻳﻜﻤﻞ ﺍﻟﻜﻠﻤﺔ ﺣﱴ ﻳﻐﻤﺲ ﰲ ﺣﱪﻩ ،ﻭﻋﻠﻰ ﻭﺭﻕ ﻣﺮﺓ ﻣﻦ ﺟﺮﻳﺪ ﺍﻟﻨﺨﻞ ﻭﺃﺧﺮﻯ ﻋﻠـﻰ ﺣﻴـﻮﺍﻥ
ﻛﺎﻧﺖ ﻛﻨﻮﺯ ﺍﻟﻌﻠﻢ ﺗﺴﲑ ﰲ ﲪﺎﺋﻞ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻌﺮﺍﺋﺲ ،ﻛﻞ ﺫﻟﻚ ﺻﻨﻊ ﻋﻠﻰ ﻗﺎﻋﺪﺓ) :ﺍﻟﻘﺼـﺪ ﺍﻟﻘﺼـﺪ
ﺗﺒﻠﻐﻮﺍ( ،ﻭﰲ ﺯﻣﻦ "ﺍﻟﻜﻤﺒﻴﻮﺗﺮ" ﻭﺍﻟﻄﺎﺋﺮﺍﺕ ﺍﻟﻨﻔﹼﺎﺛﺔ ﻭﺍﻟﺴﻴﺎﺭﺍﺕ ﺍﻟﺴﺮﻳﻌﺔ ﻣﺎ ﺯﺍﻝ ﺍﻟﻨـﺎﺱ ﻳﺮﺗﻜﺴـﻮﻥ ﰲ
ﻣﻘﺎﻋﺪﻫﻢ ﻷﻢ ﳚﻠﺴﻮﻥ ﻳﻨﺘﻈﺮﻭﻥ "ﺍﻟﻠﺤﻈﺔ ﺍﳌﻨﺎﺳﺒﺔ" ﺍﻟﱵ ﻳﺘﻤﻨﻮﺎ ﻣﻦ "ﺍﻟﻔﺮﺍﻍ" ﻭ"ﺍﻟﻘﻮﺓ" ﻟﻴﺘﺤﻘﻖ ﳍـﻢ
ﻛﻞ ﺷﻲﺀ ،ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ :ﻻ ﺷﻲﺀ.
ﻟﻌﻠﻚ ﻻ ﲤﻠﻚ ﻗﺪﺭﺓ ﺗﻮﺻﻠﻚ ﻭﻋﻠﻤﹰﺎ ﻛﺎﻓﻴﺎﹰ ،ﻟﻜﻦ ﻳﻜﻔﻴﻚ) :ﺳﺪﺩﻭﺍ ﻭﻗﺎﺭﺑﻮﺍ( ﺇﺫ ﺍﻟﻜﻤﺎﻝ ﻭﻫ ﻢ ﰲ ﺍﻟﻌﻘﻮﻝ
ﻻ ﻭﺟﻮﺩ ﻟﻪ ﰲ ﺍﻷﻋﻴﺎﻥ ،ﻭﺍﻟﺬﻳﻦ ﻳﻨﺘﻈﺮﻭﻥ ﺍﻟﻜﻤﺎﻝ ﺇﳕﺎ ﻳﻘﺘﺎﺗﻮﻥ ﺍﻟﻮﻫﻢ.
ﻳﻘﻮﻟﻮﻥ ﻏﺪﺍﹰ ،ﻓﻔﻲ ﻏﺪ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺍﻍ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺬﻱ ﳝﻜﻦ ﺑﻪ ﺃﻥ ﺗﺒﺪﺃ ﺍﻟﺮﺣﻠﺔ ،ﻷﻥ ﺍﻟﻴﻮﻡ ﺿﻴﻖ ،ﻭﻳﻨﺴـﻮﻥ
ﺃﻥ ﻏﺪﹰﺍ ﻟﻴﺲ ﻓﻴﻪ ﳊﻈﺔ ﺯﺍﺋﺪﺓ ﻋﻤﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ،ﻭﻟﺬﻟﻚ ﺇﻥ ﻛﻨﺖ ﻣﺸﻐﻮ ﹰﻻ ﰲ ﺍﻟﺼﺒﺎﺡ ﻓﺠـ ﺪ ﰲ ﺍﳌﺴـﺎﺀ،
)ﺍﻏﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ( ﺇﺫ ﻳﻜﻔﻴﻚ ﻣﺎ ﻋﻨﺪﻙ ﺍﻵﻥ ﻣﻊ ﻗﻠﺘﻪ.
ﱎ ﺣﱴ ﻳﺘﻌﺒﻚ ﺟﻨﺒﻚ ،ﻭﺍﺿﻄﺠﻊ ﰲ ﻟﻴﻠﻚ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﻭﺃﺣﺒﺒﺖ ،ﻟﻜﻨﻚ ﺳﺘﺠﺪ ﰲ ﺎﻳﺔ ﺍﻟﻠﻴﻞ ﳊﻈـﺔ
ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﺗﻌﻄﻴﻬﺎ ﻟﻌﻤﻞ ﺗﺒﻨﻴﻪ ﻓﺘﺠﺪﻩ ﺃﻣﺎﻣﻚ ﻛﺒﲑﺍ ﺑﻌﺪ ﺫﻟﻚ.
ﻛﻞ ﺷﻲﺀ ﳝﻜﻦ ﺍﳌﺴﺎﻭﻣﺔ ﻋﻠﻴﻪ ،ﺇﻥ ﱂ ﻳﻌﺠﺒﻚ ﺍﻟﻌﻤﻞ ﺻﺒﺎﺣﺎ ﻓﺎﻋﻤﻠﻪ ﻣﺴﺎﺀﺍﹰ ،ﻭﺇﻥ ﱂ ﺗﺴـﺘﻄﻊ ﺍﻟـﻴﻘﲔ
ﻓﻴﻜﻔﻴﻚ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ،ﻟﻜﻦ ﺇﻳﺎﻙ ﻭﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻟﺪﻭﺍﻡ ،ﺑﻞ )ﺍﻟﻘﺼﺪ ﺍﻟﻘﺼﺪ( ﻓﻬﺬﺍ ﺇﻥ ﻓﺮﻃﺖ ﻓﻴﻪ ﱂ ﺗﺒﻠـﻎ
ﻭﻟﻦ ﺗﺒﻠﻎ ﻣﻬﻤﺎ ﻣﻠﻜﺖ ﻣﻦ ﺍﻟﻘﺪﺭﺍﺕ .ﺍﻟﺪﻳﻦ ﻋﻤﻴﻖ ،ﻭﻛﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﺍﻟﺮﺣﻠﺔ ﻃﻮﻳﻠﺔ ﻷﻧﻪ ﻻ ﺎﻳﺔ ﳍـﺎ ﺇﻻ
ﺑﺎﳌﻮﺕ ﻓﺎﻟﻌﻼﺝ ﺍﻟﻮﺣﻴﺪ ﳍﺬﻩ ﺍﳌﻌﻀﻠﺔ ﻫﻮ ﺃﻥ ﲢﻤﻞ ﺍﳋﻔﻴﻒ ﻭﺗﺪﺍﻭﻡ ﺍﳌﺴﲑ.
ﻫﺬﻩ ﻗﺎﻋﺪﺓ ﺍﻹﳒﺎﺯ ،ﻭﻗﺎﻋﺪﺓ ﺍﻟﻨﺠﺎﺡ ،ﺑﻞ ﻫﻲ ﺇﻛﺴﲑ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻮﺟﻮﺩ ،ﻭﺣﲔ ﻳﺘﺒـﺎﺭﺯ ﺍﻟﻨـﺎﺱ ﻳﻜـﻮﻥ
ﻟﻠﺪﺅﻭﺏ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻔﺼﻞ.
- ٢١٦ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٨١٥ - ٦٤٦٣(٦٥٤ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺃﺣﻜﺎﻣﻬﻢ
ﺑﺎﺏ ﻟﻦ ﻳﺪﺧﻞ ﺃﺣﺪ ﺍﳉﻨﺔ ﺑﻌﻤﻠﻪ ﺭﻗﻢ ) ٢٨١٦ﺍﻏﺪﻭﺍ( ﻣﻦ ﺍﻟﻐﺪﻭ ﻭﻫﻮ ﺍﻟﺴﲑ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ) .ﺭﻭﺣﻮﺍ( ﻣﻦ ﺍﻟﺮﻭﺍﺡ ﻭﻫﻮ ﺍﻟﺴﲑ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ
ﻣﻦ ﺍﻟﻨﻬﺎﺭ) .ﺍﻟﺪﳉﺔ( ﺍﻟﺴﲑ ﺁﺧﺮ ﺍﻟﻠﻴﻞ) .ﺍﻟﻘﺼﺪ( ﺍﻟﺰﻣﻮﺍ ﺍﻟﻮﺳﻂ ﺍﳌﻌﺘﺪﻝ ﰲ ﺍﻷﻣﻮﺭ) .ﺗﺒﻠﻐﻮﺍ( ﻣﻘﺼﺪﻛﻢ ﻭﺑﻐﻴﺘﻜﻢ[
١٣٥
)ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪﻟﹸﺠﺔ( ﺇﺫ ﺍﻟﻨﻔﺲ ﺣﺎﻝ ﺇﻗﺒﺎﳍﺎ ،ﻭﺍﳉﺴﻢ ﰲ ﳊﻈﺔ ﻧﺸﺎﻃﻪ ،ﻭﺍﻷﺭﺯﺍﻕ ﱂ ﺗـﻮﺯﻉ ،ﻭﱂ ﺗﺮﺣـﻞ
ﺍﻟﻄﻴﻮﺭ ﺑﻌ ﺪ ﺑﺄﺭﺯﺍﻗﻬﺎ ﻭﺣﻴﻨﻬﺎ ﻳﻜﻮﻥ ﺍﻟﻘﻄﺎﻑ ﻣﻦ ﺭﺃﺱ ﺍﻟﺜﻤﺮ ،ﻭﻫﻮ ﺃﻏﻼﻩ ﻭﺃﲨﻠﻪ ﻭﺃﻏﻨﺎﻩ ،ﻭﻟﺬﻟﻚ ﻳﻜﻮﻥ
"ﺍﻟﺸﻲﺀ" ﻣﻊ ﻗﻠﺘﻪ ﺃﻓﻀﻞ ﻣﻦ ﲪﻞ ﺑﻌﲑ ﻣﻦ "ﺍﻟﺒﻘﺎﻳﺎ" ﻭﺍﳌﺨﻠﻔﺎﺕ ،ﻷﻥ ﺭﻭﺣﻬﺎ ﺫﺍﺑﻠﺔ ﻭﻋﻄﺎﺀﻫﺎ ﺿﻌﻴﻒ.
ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟﻐﺪﻭ ﻭﺍﻟﺮﻭﺍﺡ ﻟﻜﻦ ﻻ ﺑﺪ ﻣﻦ "ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﳉﺔ" ﺣﻴﻨﻬﺎ ﺗﻜﻮﻥ "ﺑﻴﻌﺘﺎﻥ ﰲ ﺑﻴﻌﺔ" ﻭﻟﻠﻘﻂ ﲦﻦ
ﻏﺎ ِﻝ ﻟﻠﺤﻘﻮﻕ ﺑﺎﻟﺒﻌﲑ ﺇﺫ ﻫﻮ ﺍﳌﻘﺼﻮﺩ.
ﰲ ﺍﻟﻌﻤﻞ :ﺳﺪﺩ ﻭﻗﺎﺭﺏ.
ﰲ ﺍﻟﻮﻗﺖ :ﻏﺪﻭ ﻭﺭﻭﺍﺡ ﻭﺷﻲﺀ ﻣﻦ ﺍﻟﺪﳉﺔ.
ﰲ ﺍﻹﺩﺍﺭﺓ :ﺍﻟﻘﺼﺪ ﺍﻟﻘﺼﺪ.
ﺣﻴﻨﻬﺎ ﻳﻘﻴﻨﹰﺎ ﺳﺘﺼﻞ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ.
ﺭﺣﻠﺔ ﺍﻟﻌﺎﻣﻠﲔ ﻣﻊ ﺍﻟﻌﻠﻢ ﻭﺍﳉﻬﺎﺩ ﻟﻴﺴﺖ ﻣﺮﺣﻠﺔ ﺗﻘﻄﻊ ﰒ ﲢﻂ ﺍﻟﺮﺣﺎﻝ ﺑﻞ ﻫﻲ ﺭﺣﻠـﺔ ﻭﺭﺍﺀ ﺭﺣﻠـﺔ ،ﰲ
ﺍﻟﻌﻤﻞ ﻭﻣﻊ ﺍﶈﱪﺓ ﺇﱃ ﺍﳌﻘﱪﺓ ،ﻭﰲ ﺍﳉﻬﺎﺩ } ﻭﻗﹶﺎِﺗﻠﹸﻮ ﻫ ﻢ ﺣﺘﻰ ﻟﹶﺎ ﺗﻜﹸﻮ ﹶﻥ ِﻓﺘﻨ ﹲﺔ ﻭﻳﻜﹸﻮ ﹶﻥ ﺍﻟﺪﻳ ﻦ ِﻟﱠﻠ ِﻪ ﹶﻓِﺈ ِﻥ ﺍﻧﺘﻬـﻮﺍ
ﲔ{ ﻚ ﺍﻟﹾـﻴ ِﻘ ﻚ ﺣﺘﻰ ﻳ ﹾﺄِﺗﻴ ﲔ { ]ﺍﻟﺒﻘﺮﺓ ،[١٩٣ :ﻭﺭﺣﻠﺔ ﺍﻟﻌﺎﺑﺪﻳﻦ } ﻭﺍ ﻋﺒ ﺪ ﺭﺑ ﹶﻓﻠﹶﺎ ﻋ ﺪﻭﺍ ﹶﻥ ِﺇﻟﱠﺎ ﻋﻠﹶﻰ ﺍﻟﻈﱠﺎِﻟ ِﻤ
]ﺍﳊﺠﺮ [٩٩ :ﻓﻤﺎ ﺃﻃﻮﳍﺎ ﻣﻦ ﺭﺣﻠﺔ ﻻﺑ ﺪ ﻣﻦ ﻗﻄﻌﻬﺎ ،ﻭﻣﺎ ﺃﺭﺣﻢ ﻗﺎﺋﺪﻫﺎ ﻭﺭﺍﻋﻴﻬﺎ :ﺇﻧﻪ ﳏﻤﺪ ﺑـﻦ ﻋﺒـﺪ
ﺍﳌﻄﻠﺐ .
ﺐ ﹶﺃ ﻭ ﻋـﺎِﺑ ﺮ
ﻚ ﹶﻏﺮِﻳـ
ﺑﻨﺎﺀ ﺍﳉﻤﺎﻋﺎﺕ ﻏﲑ ﺑﻨﺎﺀ ﺍﻷﻓﺮﺍﺩ ،ﻓﺎﻷﻓﺮﺍﺩ ﻳﺒﻨﻮﻥ ﻋﻠﻰ ﻗﺎﻋﺪﺓ » ﹸﻛ ﻦ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ﹶﻛﹶﺄﻧ
ﺳﺒِﻴ ٍﻞ« ٢١٧ﻓﻬﻮ ﻳﻌﻴﺶ ﻣﻘﺘﻨﺼﹰﺎ ﺍﻟﻠﺤﻈﺔ ﻛﺎﻟﻄﲑ ﳝﺮ ﻋﻠﻰ ﺍﳌﺎﺀ ﻓﻴﺄﺧﺬ ﺣﺴـﻮﺍﺕ ﻭﻳﺴـﲑ ،ﻟﻜـﻦ ﻣـﻊ
ﺹ ﲟﺘﺎﻧﺔ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺪﻭﺍﻡ ،ﻭﺇﻻ ﻓﻬﻲ ﻧﺴـﻤﺔ
ﺍﳉﻤﺎﻋﺎﺕ ﺗﺒﲎ ﺍﻟﻜﺘﺎﺋﺐ ﻛﻤﺎ ﺗﺒﲎ ﺍﻟﻜﺘﺐ ،ﺗﺒﲎ ﻟﺘﺪﻭﻡ ،ﻭﺗﺮ
ﺫﺍﻫﺒﺔ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﻣﻬﻤﺎﺕ ﺍﳊﻴﺎﺓ ﻭﺗﻜﺎﻟﻴﻒ ﺍﻟﺪﻳﻦ ﻣﻊ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ،ﻓﺎﻹﺗﻘﺎﻥ ﺃﺳﺎﺱ ﺫﻟﻚ ،ﻭﺍﻟﺘﺄﻣﻞ
ﺍﻟﻌﻤﻴﻖ )-ﺳﺪﺩﻭﺍ ﻭﻗﺎﺭﺑﻮﺍ( -ﻓﻬﻮ ﺑﺬﻝ ﺍﳌﺴﺘﻄﺎﻉ ﻣﻊ ﺍﻟﻌﻠﻢ ،ﻭﻟﻴﺲ ﺭﻣﻴﹰﺎ ﰲ ﺍﳍﻮﺍﺀ ﻭﻻ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻐﻴـﺐ،
ﺑﻞ ﺑﻘﻴﺎﺱ ﺍﻟﺪﻗﺔ ﺍﻟﱵ ﻫﻲ ﺃﻗﺼﻰ ﻗﺪﺭﺍﺗﻚ ،ﻭﺇﻻ ﻓﻤﺎ ﺗﺒﻨﻴﻪ ﳎﺮﺩ ﺭﻛﺎﻡ ﺣﺠﺎﺭﺓ ﻻ ﺗﻜﻦ ﻣﻐـﺮﻭﺭﺍﹰ ،ﻓـﺎﻟﻌﻠﻢ
ﻳﺴﺒﻖ ﺍﻟﻌﻤﻞ "ﺳﺪﺩ ﻭﻗﺎﺭﺏ ﰒ ﺍﻏﺪ ﻭﺭﺡ " ،ﻭﺃﻣﺎ ﺍﻟﻐﺎﺩﻱ ﻭﺍﻟﺮﺍﺋﺢ ﰲ ﻛﻞ ﺍﲡﺎﻩ ﻻ ﻳﺪﺭﻱ ﺃﻳﻦ ﻣﺬﻫﺒﻪ ﻭﻻ
ﻣﻘﺼﺪﻩ ﻓﻬﻮ ﺭﺍﺟﻊ ﲞﻔﹼﻲ ﺣﻨﲔ ﻭﻻ ﺷﻚ.
٢١٧
ﺐ ﹶﺃ ﻭ ﻋـﺎِﺑ ﺮ
ﻚ ﹶﻏﺮِﻳ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺧ ﹶﺬ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ - -ﺑ ﻤﻨ ِﻜِﺒﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ » :ﹸﻛ ﻦ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ﹶﻛﹶﺄﻧ
-ﻋ ﻦ ﻋﺒﺪِ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤ ﺮ ﺭ ِ
ﻚ ِﻟ ﻤ ﺮﺿِـﻚ ،ﻭﻣِـ ﻦ
ﺤِﺘ
ﺻﻼ ﺗﻨﺘ ِﻈ ِﺮ ﺍ ﹶﳌﺴﺎﺀَ ،ﻭ ﺧ ﹾﺬ ِﻣ ﻦ ِ
ﺖ ﹶﻓ ﹶ
ﺤ
ﺻﺒ
ﺼﺒﺎﺡ ،ﻭِﺇﺫﹶﺍ ﹶﺃ
ﻼ ﺗﻨﺘ ِﻈ ِﺮ ﺍﻟ
ﺖ ﹶﻓ ﹶ
ﺴﻴ
ﺳﺒِﻴ ٍﻞ« ﻭﻛﹶﺎ ﹶﻥ ﺍﺑ ﻦ ﻋ ﻤﺮ ،ﻳﻘﹸﻮ ﹸﻝِ» :ﺇﺫﹶﺍ ﹶﺃ ﻣ
ﻚ« .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )(٦٤١٦) (٨٩ /٨ ﻚ ِﻟ ﻤ ﻮِﺗ
ﺣﻴﺎِﺗ
]ﺵ )ﻛﺄﻧﻚ ﻏﺮﻳﺐ( ﺑﻌﻴﺪ ﻋﻦ ﻣﻮﻃﻨﻪ ﻻ ﻳﺘﺨﺬ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﻫﻮ ﻓﻴﻬﺎ ﻣﻮﻃﻨﺎ ﻭﻻ ﳛﺪﺙ ﻧﻔﺴﻪ ﺑﺎﻟﺒﻘﺎﺀ ﻗﺎﻝ ﺍﻟﻌﻴﲏ ﻫﺬﻩ ﻛﻠﻤﺔ ﺟﺎﻣﻌـﺔ ﻷﻧـﻮﺍﻉ
ﺍﻟﻨﺼﺎﺋﺢ ﺇﺫ ﺍﻟﻐﺮﻳﺐ ﻟﻘﻠﺔ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﻨﺎﺱ ﻗﻠﻴﻞ ﺍﳊﺴﺪ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﳊﻘﺪ ﻭﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﱰﺍﻉ ﻭﺳﺎﺋﺮ ﺍﻟﺮﺫﺍﺋﻞ ﻣﻨﺸﺆﻫﺎ ﺍﻻﺧﺘﻼﻁ ﺑﺎﳋﻼﺋﻖ ﻭﻟﻘﻠـﺔ
ﺇﻗﺎﻣﺘﻪ ﻗﻠﻴﻞ ﺍﻟﺪﺍﺭ ﻭﺍﻟﺒﺴﺘﺎﻥ ﻭﺍﳌﺰﺭﻋﺔ ﻭﺍﻷﻫﻞ ﻭﺍﻟﻌﻴﺎﻝ ﻭﺳﺎﺋﺮ ﺍﻟﻌﻼﺋﻖ ﺍﻟﱵ ﻫﻲ ﻣﻨﺸﺄ ﺍﻻﺷﺘﻐﺎﻝ ﻋﻦ ﺍﳋﺎﻟﻖ) .ﻋﺎﺑﺮ ﺳﺒﻴﻞ( ﻣﺎﺭ ﺑﻄﺮﻳﻖ ﻭﺗﻌﻠﻘﺎﺗﻪ
ﺃﻗﻞ ﻣﻦ ﺗﻌﻠﻘﺎﺕ ﺍﻟﻐﺮﻳﺐ )ﺧﺬ ﻣﻦ ﺻﺤﺘﻚ ﳌﺮﺿﻚ( ﺍﺷﺘﻐﻞ ﺣﺎﻝ ﺍﻟﺼﺤﺔ ﺑﺎﻟﻄﺎﻋﺎﺕ ﺑﻘﺪﺭ ﻳﺴﺪ ﺍﳋﻠﻞ ﻭﺍﻟﻨﻘﺺ ﺍﳊﺎﺻﻞ ﺑﺴـﺒﺐ ﺍﳌـﺮﺽ
ﺍﻟﺬﻱ ﻗﺪ ﻳﻘﻌﺪ ﻋﻨﻬﺎ) .ﻣﻦ ﺣﻴﺎﺗﻚ ﳌﻮﺗﻚ( ﺍﻏﺘﻨﻢ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻚ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻨﻔﻌﻚ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﻣﻮﺗﻚ[
١٣٦
ﻼ ﻣﻊ ﻋﲔ ﺗﺮﺻـﺪ، ﺣﺪﺩ ﻭﺟﻬﺘﻚ ،ﺍﲨﻊ ﺍﻷﺩﻭﺍﺕ ،ﰒ ﺍﺑﺪﺃ ﺍﳌﺴﲑﺓ ،ﻭﻛﻠﻤﺎ ﻛﻠﱠﺖ ﺭﻭﺍﺣﻠﻚ ﺃﺭِﺣﻬﺎ ﻗﻠﻴ ﹰ
ﺕ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ :ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ »ﹶﺃﻋـ ﺪ ﺩ
ﻭﺭﻭﺡ ﺗﺘﻄﻠﻊ ﺇﱃ ﻫﻨﺎﻙ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﻼ
ﺸﺮٍ ،ﻓﹶﺎ ﹾﻗ ﺮﺀُﻭﺍ ِﺇ ﹾﻥ ِﺷﹾﺌﺘ ﻢ ﻓﹶـ ﹶ
ﺐ ﺑ
ﲔ ﻣﺎ ﹶﻻ ﻋﻴ ﻦ ﺭﹶﺃﺕ ،ﻭ ﹶﻻ ﹸﺃ ﹸﺫ ﹲﻥ ﺳ ِﻤ ﻌﺖ ،ﻭ ﹶﻻ ﺧ ﹶﻄ ﺮ ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ
ﺤ ِﻟ ِﻌﺒﺎﺩِﻱ ﺍﻟﺼﺎِﻟ ِ
ﺲ ﻣﺎ ﹸﺃ ﺧ ِﻔ ﻲ ﹶﻟ ﻬ ﻢ ِﻣ ﻦ ﹸﻗ ﺮ ِﺓ ﹶﺃ ﻋﻴ ٍﻦ« ،٢١٨ﻓﻬﻨﺎﻙ ﺗﺴﺘﺮﻳﺢ.
ﺗ ﻌﻠﹶ ﻢ ﻧ ﹾﻔ
ﻧﻜﺘﺔ :ﺇﻥ ﺃﻋﻈﻢ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﱵ ﳚﻨﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﻫﻲ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﺣﻴﺎﺗﻪ،
ﻓﻬﻮ ﻳﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺭﻭﺣﻬﺎ ،ﻭﻳﺘﻌﻠﻢ ﺃﲰﺎﺀ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺜﲑﺓ ،ﻛﻤﺎ ﻳﺘﻌﻠﻢ ﺍﻟﻌﺠﺎﺋﺐ ﻣـﻦ ﺣﻘـﺎﺋﻖ ﺍﻷﺷـﻴﺎﺀ
ﻭﻣﺎﻫﻴﺘﻬﺎ ،ﻭﻳﺘﻌﻠﻢ ﺍﻵﺩﺍﺏ ﻭﺍﻷﺧﻼﻕ ،ﻭﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ ،ﻭﻟﻮ ﺗﻔﻜﺮﻧﺎ ﻟﻮﺟﺪﻧﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻤﻴﺔ ﺍﳍﺎﺋﻠﺔ ﻣـﻦ
ﺍﻟﻌﻠﻮﻡ ﺇﳕﺎ ﺗﻠﻘﺎﻫﺎ ﺑﺮﻭﻳﺔ ﻭﻫﺪﻭﺀ ﻭﻋﻠﻰ ﻗﺎﻋﺪﺓ )ﺍﻟﻘﺼﺪ ﺍﻟﻘﺼﺪ( ﰲ ﺗﺘﺎﺑﻊ ﻳﻮﻣﻲ ﻭﰲ ﻛﻞ ﳊﻈﺔ ،ﻭﺑﺎﻟﺼـﱪ
ﻭﻋﺪﻡ ﺍﻟﺘﻮﺍﱐ ،ﻓﻬﻼ ﺗﻌﻠﻤﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﲢﺼﻴﻠﻨﺎ ﻭﺣﻴﺎﺗﻨﺎ ﻭﺟﻬﺎﺩﻧﺎ ﻭﺳﻌﻴﻨﺎ؟!
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﺍﻟﻴﺴﺮ ﺿﺪ ﺍﻟﻌﺴﺮ ،ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﺘﻴﺴﲑ ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴﻢ ،ﻭﻋﻨﺪ ﺍﻹﺧﺒﺎﺭ ،ﻭﲪﻞ ﻋﻠﻰ ﺍﻟﻴﺴﺮ ﻋﻠـﻰ ﺃﺳـﺮ
ﳏﺎﻣﻠﻪ ،ﻭﺃﺣﺴﻦ ﻭﺟﻮﻫﻪ ،ﻭﻫﻮ ﺍﻟﺪﻳﻦ؛ ﺇﺫ ﺫﻟﻚ ﺗﺄﻧﻴﺲ ﻟﻠﺨﻠﻖ ،ﻭﺗﺴﻬﻴﻞ ﻋﻠﻰ ﺍﻟﻌﺒـﺎﺩ ،ﻓﻴﻜـﻮﻥ ﻗـﺪﺭ
ﺍﻟﺘﺄﻟﻴﻒ ﻭﻟﻘﺎﺣﹰﺎ ﻟﺘﻜﺜﲑ ﺳﻮﺍﺩ ﺍﳌﺴﻠﻤﲔ ،ﻭﻋﻠﻰ ﺿﺪﻩ ﺍﻟﺘﻌﺴﲑ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻨﻔﲑ.
*ﻭﻗﻮﻟﻪ} :ﻭﻟﻦ ﻳﺸﺎﺩ ﻫﺬﺍ ﺍﻟﺪﻳﻦ{ ،ﺃﻱ ﻳﻐﻠﺒﻪ ،ﻳﻌﲏ ﺑﻪ ﻣﻦ ﻳﺘﻌﻤﻖ ﻣﺘﺸﺪﺩﹰﺍ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺷـﺎﺭﻋﹰﺎ ﺑـﺬﻟﻚ
ﻟﻠﻨﺎﺱ ﻣﺎ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ؛ ﻛﺎﻟﺬﻳﻦ ﻳﻮﺍﺻﻠﻮﻥ ﺍﻟﺼﻴﺎﻡ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ،ﻭﻳﺘﺠﻮﻋﻮﻥ ﺍﳉﻮﻉ ﺍﻟﺬﻱ ﻳﻀـﻌﻔﻮﻥ ﺑـﻪ
ﻗﻮﺍﻫﻢ ،ﻭﻳﻬﺠﺮﻭﻥ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺃﺑﺎﺣﻪ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﻃﻴﺒﺎﺕ ﺍﻟﺮﺯﻕ ،ﻓﻌﲏ ﺑﻘﻮﻟﻪ :ﻟـﻦ
ﻳﺸﺎﺩ ﺍﻟﺪﻳﻦ ،ﺃﻥ ﺍﻟﺬﻱ ﻳﺸﺎﺩ ﺍﻟﺪﻳﻦ ﻳﻌﻮﺩ ﻛﺎﳋﺼﻢ ﻟﻪ ،ﻓﻬﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﻐﻠﺒﻪ ﺑﻨﻌﻤﻪ ،ﻓﺄﺧﱪ ﺃﻥ ﺍﻟـﺪﻳﻦ ﻫـﻮ
ﺍﻟﻐﺎﻟﺐ ،ﻭﺃﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻪ ﻭﺍﳌﺮﺟﻊ ﺇﻟﻴﻪ.
*ﻭﻗﻮﻟﻪ} :ﻓﺴﺪﺩﻭﺍ{:ﺍﻟﺘﺴﺪﻳﺪ :ﺍﻟﺘﺼﻮﻳﺐ ،ﻣﺄﺧﻮﺫ ﻣﻦ ﺗﺴﺪﻳﺪ ﺍﻟﺴﻬﺎﻡ ﺇﱃ ﺍﻷﻏﺮﺍﺽ ،ﺃﻱ ﻛﻮﻧﻮﺍ ﺣﺮﺍﺻﺎ
ﻋﻠﻰ ﺇﺻﺎﺑﺔ ﺍﳊﻖ ﻭﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺳﻮﻝ ،ﻓﺈﻥ ﱂ ﺗﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﺎﺭﺑﻮﺍ ﺫﻟﻚ ،ﻷﻧﻪ ﺑﺪﺃ ﺑﺎﻟﺘﺴﺪﻳﺪ ﰒ ﺃﺗﺒﻌـﻪ
ﺑﺎﳌﻘﺎﺭﺑﺔ ،ﰒ ﺃﺗﺒﻊ ﺫﻟﻚ ﺑﺎﻟﺒﺸﺮﻯ ﳌﻦ ﺳﺪﺩ ﻭﻗﺎﺭﺏ.
*ﻭﻗﻮﻟﻪ} :ﻭﺍﺳﺘﻌﻴﻨﻮﺍ ﺑﺎﻟﻐﺪﻭﺓ ﻭﺍﻟﺮﻭﺣﺔ ﻭﺷﻲﺀ ﻣﻦ ﺍﻟﺪﳉﺔ{ ،ﻓﻘﺪ ﺟﻌﻞ - -ﺍﻵﺧﺮﺓ ﻏﺎﻳﺔ ،ﻭﺍﻷﻋﻤﺎﺭ
ﻃﺮﻗﹰﺎ ﺗﺴﻠﻚ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﺍﺳﺘﻌﻴﻨﻮﺍ ﻋﻠﻰ ﻗﻄﻊ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺑﺎﻟﻐﺪﻭﺓ ﻭﺍﻟﺮﻭﺣﺔ ،ﺇﺫ ﻛﻞ ﻣﺴـﺎﻓﺮ
ﻋﻠﻰ ﺍﳌﻌﻬﻮﺩ ﺇﳕﺎ ﻳﻘﻄﻊ ﺳﻔﺮﻩ ﺑﻐﺪﻭﺓ ﻭﺭﻭﺣﺔ ،ﻓﺄﺭﺍﺩ ﻛﻮﻧﻮﺍ ﰲ ﺳﲑﻛﻢ ﺇﱃ ﺍﻵﺧﺮﺓ ﺑﻘﻄـﻊ ﺍﻷﻋﻤـﺎﺭ
ﻋﻠﻰ ﺍﳌﻌﻬﻮﺩ ﻣﻦ ﺳﲑ ﲨﺎﻫﲑ ﺍﳌﺴﺎﻓﺮﻳﻦ ،ﰒ ﻗﺎﻝ ) :- -ﻭﺷﻲﺀ ﻣﻦ ﺍﻟﺪﳉﺔ( ﻭﺷﻲﺀ ﻧﻜﺮﺓ ،ﻓـﺄﺭﺍﺩ:
ﻟﻴﻜﻦ ﰲ ﺳﲑﻛﻢ ﻫﺬﺍ ﺷﻲﺀ ﻣﻦ ﺍﻟﺪﳉﺔ ﺃﺣﻴﺎﻧﺎ ﻭﺍﻟﺪﳉﺔ :ﺳﲑ ﺍﻟﻠﻴﻞ ،ﻭﺫﻟﻚ ﻏﲑ ﻣﺆﻗﺖ ﺑﺘﻮﻗﻴﺖ ﺍﻟﻔﺮﺍﺋﺾ.
- ٢١٨ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١١٥٣ - ٣٢٤٤(٤١٢ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺃﻭﺍﺋﻞ ﻛﺘﺎﺏ ﺍﳉﻨﺔ ﻭﺻـﻔﺔ
ﻧﻌﻴﻤﻬﺎ ﻭﺃﻫﻠﻬﺎ ﺭﻗﻢ ) .٢٨٢٤ﻗﺮﺓ ﺃﻋﲔ( ﻗﺮﺓ ﺍﻟﻌﲔ ﻫﺪﻭﺅﻫﺎ ﻭﻫﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺴﺮﻭﺭ /.ﺍﻟﺴﺠﺪﺓ [/ ١٧
١٣٧
٢١٩
*ﻭﻗﻮﻟﻪ) :ﺍﻟﻘﺼﺪ ﺍﻟﻘﺼﺪ(:ﺃﻱ :ﻋﻠﻴﻜﻢ ﺑﺎﻟﻘﺼﺪ ﺗﺒﻠﻐﻮﺍ ،ﳏﺬﻭﻑ ﺍﻟﻨﻮﻥ ﰲ ﺟﻮﺍﺏ ﺍﻷﻣﺮ.
ﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻧﻪ ﻻﻳﺜﺒﺖ ﺑﺎﻟﻌﻘﻞ ﺛﻮﺍﺏ ﻭﻻﻋﻘﺎﺏ ﻭﻻ ﺃﳚﺎﺏ ﻭﻻﲢﺮﱘ ﻭﻻﻏﲑﻫـﺎ ﻣـﻦﻭﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﻣ ﹾﺬ ﻫ
ﺴﻨ ِﺔ ﹶﺃﻳﻀﺎ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌـﺎﻟﹶﻰ ﻟﹶـﺎ ﺐ ﹶﺃ ﻫ ِﻞ ﺍﻟ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻜﻠﻴﻒ ﻭﻻﺗﺜﺒﺖ ﻫﺬﻩ ﻛﻠﻬﺎ ﻭﻻ ﻏﲑﻫﺎ ﺍﻻﺑﺎﻟﺸﺮﻉ ﻭ ﻣ ﹾﺬ ﻫ
ﺐ ﻋﹶﻠﻴ ِﻪ ﺷ ﻲ ٌﺀ ﺗﻌﺎﻟﹶﻰ ﺍﻟﱠﻠ ﻪ ﺑ ِﻞ ﺍﻟﹾﻌﺎﹶﻟ ﻢ ﻣ ﹾﻠ ﹸﻜ ﻪ ﻭﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻟﹾﺂ ِﺧ ﺮ ﹸﺓ ﻓِﻲ ﺳ ﹾﻠﻄﹶﺎِﻧ ِﻪ ﻳ ﹾﻔ ﻌ ﹸﻞ ﻓﻴﻬﻤﺎ ﻣﺎ ﻳﺸـﺎﺀ ﻓﻠـﻮﺍ ﺠ ﻳ ِ
ﲔ ﻭﹶﺃ ﺩ ﺧﹶﻠ ﻬ ﻢ ﺍﻟﻨﺎ ﺭ ﻛﹶﺎ ﹶﻥ ﻋ ﺪﻟﹰﺎ ِﻣﻨ ﻪ ﻭِﺇﺫﹶﺍ ﹶﺃ ﹾﻛ ﺮ ﻣ ﻬ ﻢ ﻭﻧ ﻌ ﻤﻬـ ﻢ ﻭﹶﺃ ﺩ ﺧﹶﻠﻬـ ﻢ
ﲔ ﹶﺃ ﺟ ﻤ ِﻌ
ﺤ ﲔ ﻭﺍﻟﺼﺎِﻟ ِ ﺏ ﺍﹾﻟ ﻤﻄِﻴ ِﻌ ﻋ ﱠﺬ
ﻕ ﹶﺃﻧ ﻪ ﻟﹶـﺎ
ﺻ ﺪ ﻚ ﻭﹶﻟ ِﻜﻨ ﻪ ﹶﺃ ﺧﺒ ﺮ ﻭ ﺧﺒ ﺮ ﻩ ِﺠﻨ ﹶﺔ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﹶﺫِﻟ
ﻀ ﹲﻞ ِﻣﻨ ﻪ ﻭﹶﻟ ﻮ ﻧ ﻌ ﻢ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ﻭﹶﺃ ﺩ ﺧﹶﻠ ﻬ ﻢ ﺍﹾﻟ
ﺠﻨ ﹶﺔ ﹶﻓ ﻬ ﻮ ﹶﻓ
ﺍﹾﻟ
ﺨﱢﻠ ﺪ ﻫ ﻢ ﰱ ﺍﻟﻨـﺎﺭ ﻋﺪﻻﻣﻨـﻪ ﲔ ﻭﻳ ﺏ ﺍﹾﻟ ﻤﻨﺎِﻓ ِﻘ
ﺠﻨ ﹶﺔ ِﺑ ﺮ ﺣ ﻤِﺘ ِﻪ ﻭﻳ ﻌ ﱢﺬ
ﲔ ﻭﻳ ﺪ ِﺧﹸﻠ ﻬ ﻢ ﺍﹾﻟ
ﻳ ﹾﻔ ﻌ ﹸﻞ ﻫﺬﹶﺍ ﺑ ﹾﻞ ﻳ ﻐ ِﻔ ﺮ ِﻟ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﻑ ﻫﺬﹶﺍﺻﹶﻠ ﺢ ﻭﻳ ﻤﻨﻌﻮ ﹶﻥ ِﺧﻠﹶﺎ
ﺏ ﺍﹾﻟﹶﺄ ﻋﻤﺎ ِﻝ ﻭﻳﻮ ِﺟﺒﻮ ﹶﻥ ﺍﹾﻟﹶﺄ ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﻤ ﻌﺘ ِﺰﹶﻟ ﹸﺔ ﹶﻓﻴﹾﺜِﺒﺘﻮ ﹶﻥ ﺍﹾﻟﹶﺄ ﺣﻜﹶﺎ ﻡ ﺑِﺎﹾﻟ ﻌ ﹾﻘ ِﻞ ﻭﻳﻮ ِﺟﺒﻮ ﹶﻥ ﹶﺛﻮﺍ
ﻉ ﻭﻓِـﻲ ﻇﹶـﺎ ِﻫ ِﺮ ﻫـ ِﺬ ِﻩ ﺸ ﺮ ِ
ﺹ ﺍﻟ ﻂ ﹶﻃﻮِﻳ ٍﻞ ﹶﻟ ﻬ ﻢ ﺗﻌﺎﻟﹶﻰ ﺍﻟﱠﻠ ﻪ ﻋ ِﻦ ﺍ ﺧِﺘﺮﺍﻋﺎِﺗ ِﻬ ﻢ ﺍﹾﻟﺒﺎ ِﻃﹶﻠ ِﺔ ﺍﹾﻟ ﻤﻨﺎِﺑ ﹶﺬ ِﺓ ﻟِﻨﺼﻮ ِ ﻓِﻲ ﺧﺒ ٍ
ﺠﻨ ﹶﺔ ِﺑﻤﺎ
ﺠﻨ ﹶﺔ ِﺑﻄﹶﺎ ﻋِﺘ ِﻪ ﻭﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ ﹸﺍ ﺩ ﺧﻠﹸﻮﺍ ﺍﹾﻟ
ﺏ ﻭﺍﹾﻟ
ﺍﻷﺣﺎﺩﻳﺚ ﺩﻻﻟﺔ ﻷﻫﻞ ﺍﳊﻖ ﺃﻧﻪ ﻻﻳﺴﺘﺤﻖ ﹶﺃ ﺣ ﺪ ﺍﻟﱠﺜﻮﺍ
ﺕ ﺍﻟﺪﺍﻟﱠـ ِﺔ ﻋﻠﹶـﻰ ﹶﺃ ﱠﻥ ﺤ ﻮ ﻫﻤﺎ ِﻣ ﻦ ﺍﻟﹾﺂﻳﺎ ِ ﺠﻨ ﹸﺔ ﺍﱠﻟﺘِﻲ ﺃﹸﻭ ِﺭﹾﺛﺘﻤﻮ ﻫﺎ ِﺑﻤﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ ﻭﻧ ﻚ ﺍﹾﻟ ﹸﻛﻨﺘ ﻢ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﻭِﺗ ﹾﻠ
ﺐ ﺍﹾﻟﹶﺄ ﻋﻤﺎ ِﻝﺴﺒ ِ
ﺠﻨ ِﺔ ِﺑ ﺕ ﹶﺃ ﱠﻥ ﺩﺧﻮ ﹶﻝ ﺍﹾﻟ ﺚ ﺑ ﹾﻞ ﻣ ﻌﻨﻰ ﺍﻟﹾﺂﻳﺎ ِ ﺽ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ﹶ
ﺠﻨ ﹸﺔ ﹶﻓﻠﹶﺎ ﻳﻌﺎ ِﺭ ﺍﹾﻟﹶﺄ ﻋﻤﺎ ﹶﻝ ﻳ ﺪ ﺧ ﹸﻞ ِﺑﻬﺎ ﺍﹾﻟ
ﺼ ﺢ ﹶﺃﻧ ﻪ ﻟﹶـ ﻢ ﻳـ ﺪ ﺧ ﹾﻞ ﺹ ﻓِﻴﻬﺎ ﻭﹶﻗﺒﻮِﻟﻬﺎ ِﺑ ﺮ ﺣ ﻤ ِﺔ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ﻭﹶﻓﻀِﻠ ِﻪ ﹶﻓﻴ ِ ﹸﺛ ﻢ ﺍﻟﺘ ﻮﻓِﻴ ِﻖ ِﻟ ﹾﻠﹶﺄ ﻋﻤﺎ ِﻝ ﻭﺍﹾﻟ ِﻬﺪﺍﻳ ِﺔ ِﻟ ﹾﻠِﺈ ﺧﻠﹶﺎ ِ
ﺴﺒِﺒﻬﺎ ﻭ ِﻫ ﻲ ِﻣ ﻦ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ ﻭﺍﹶﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ
ﻱ ِﺑ
ﺼ ﺢ ﹶﺃﻧ ﻪ ﺩ ﺧ ﹶﻞ ﺑِﺎﹾﻟﹶﺄ ﻋﻤﺎ ِﻝ ﹶﺃ
ﺚ ﻭﻳ ِ ﺠ ﺮ ِﺩ ﺍﹾﻟ ﻌ ﻤ ِﻞ ﻭ ﻫ ﻮ ﻣﺮﺍ ﺩ ﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ِ ِﺑ ﻤ
ﻒ ﻭ ﹶﻏ ﻤ ﺪﺗ ﻪ ﺍﺫﺍ ﺟﻌﻠﺘﻪ ﻓِـﻲ ِﻏﻤـ ِﺪ ِﻩ ﺴﻴ ﺕ ﺍﻟ ﺴﻨِﻴﻬﺎ ﻭﻳ ﻐ ﻤ ﺪﻧِﻲ ِﺑﻬﺎ ﻭ ِﻣﻨ ﻪ ﹶﺃ ﹾﻏ ﻤ ﺪ
ﻭ ﻣ ﻌﻨﻰ ﻳﺘ ﻐ ﻤ ﺪﻧِﻲ ِﺑ ﺮ ﺣ ﻤِﺘ ِﻪ ﻳ ﹾﻠِﺒ
٢٢٠
ﻭ ﺳﺘ ﺮﺗ ﻪ ِﺑ ِﻪ
ﺠ ﺮ ﺩ ﻟﹶﺎ ﻳﻨ ﹶﻔ ﻊ ﻭِﺇﻧﻤﺎ ﻳﻔِﻴ ﺪ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣ ﹾﻘﺮﻭﻧﺎ ﺑِﺎﹾﻟ ﹶﻔﻀـ ِﻞ ﻭﺍﻟ ﺮ ﺣﻤـﺔِ ،ﻭﻗﹶـﺎ ﹶﻝ ﺚ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻌ ﻤ ﹶﻞ ﺍﹾﻟ ﻤ ﺤﺪِﻳ ِ ﺻ ﹸﻞ ﺍﹾﻟ
ﻭﺣﺎ ِ
ﻀ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭ ﺣ ﻤِﺘﻪِ ،ﻭﺍﹾﻟ ﻌ ﻤ ﹸﻞ ﹶﻏﻴ ﺮ ﻣ ﺆﱢﺛ ٍﺮ ﻓِﻴ ِﻬﻤـﺎ ﻋﻠﹶـﻰ ﺏ ِﻟ ﹶﻔ
ﺏ ﻭﺍﹾﻟ ﹶﻔ ﻮ ﺯ ﺑِﺎﻟﱠﺜﻮﺍ ِ ﻱ ﺍﻟﻨﺠﺎ ﹸﺓ ِﻣ ﻦ ﺍﹾﻟ ﻌﺬﹶﺍ ِ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﹶﺃ ِ
ﻱ:
ﺴ ﺪﺩﻭﺍ( ﹶﺃ
ﺏ ﺍﻟ ﺮ ﺣ ﻤ ﹶﺔ ِﺇﹶﻟﻴﻪِ ،ﻭِﻟﺬﹶﺍ ﻗﹶﺎ ﹶﻝ) :ﹶﻓ
ﻀ ﹶﻞ ﻋﹶﻠﻴ ِﻪ ﻭﻳ ﹶﻘ ﺮ ﺏ ﺑ ﹾﻞ ﻏﹶﺎﻳﺘ ﻪ ﹶﺃﻧ ﻪ ﻳ ِﻌ ﺪ ﺍﹾﻟ ﻌﺎ ِﻣ ﹶﻞ ِﻟﹶﺄ ﹾﻥ ﻳﺘ ﹶﻔ
ﺳﺒِﻴ ِﻞ ﺍﹾﻟِﺈﳚﺎ ِ
ﺴﺪﺍ ِﺩ ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ﻮﻟﹰﺎ ﺳﺪِﻳﺪﺍ ِﻟ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ} :ﻳﺎ ﹶﺃﻳﻬـﺎ ﺍﻟﱠـﺬِﻳ ﻦ ﺼﻮﺍﺏِ ،ﻭِﻓ ﻌ ِﻞ ﺍﻟ ﺴﺪِﻳ ِﺪ ﻭِﺇﺻﺎﺑ ِﺔ ﺍﻟ ﺑﺎِﻟﻐﻮﺍ ﻓِﻲ ﺍﻟﺘ
ﻱ :ﺣـﺎِﻓﻈﹸﻮﺍ ﺻﻮﺍﺑﺎ ﻭ ﻋ ﺪﻟﹰﺎ ) ﻭﻗﹶـﺎ ِﺭﺑﻮﺍ( ﹶﺃ ﻱ : ﺁ ﻣﻨﻮﺍ ﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ﻮﻟﹰﺎ ﺳﺪِﻳﺪﺍ{ ]ﺍﻷﺣﺰﺍﺏ [٧٠ :ﹶﺃ
ﺼ ﹸﻞ ﹶﻟﻜﹸـ ﻢ
ﺤ ﺚ ﻟﹶﺎ ﻳ ﺤﻴ ﹸﺕ ؛ ﹶﻟ ِﻜ ﻦ ِﺑ ﺼﲑٍ ،ﹶﺃ ﻭ ﺗ ﹶﻘ ﺮﺑﻮﺍ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ ﹶﻜﹾﺜ ﺮ ِﺓ ﺍﹾﻟ ﹸﻘ ﺮﺑﺎ ِ
ﺼ ﺪ ﻓِﻲ ﺍﹾﻟﹸﺄﻣﻮ ِﺭ ِﺑﻠﹶﺎ ﹸﻏﹸﻠ ﻮ ﻭﻟﹶﺎ ﺗ ﹾﻘ ِ
ﺍﹾﻟ ﹶﻘ
ﻱ :ﺍ ﻋﺒﺪﻭﺍ ﺍﻟﱠﻠ ﻪ ﻭﺍﺫﹾ ﹸﻛﺮﻭ ﻩ ﹶﻃ ﺮﹶﻓ ِﻲ ﺍﻟﻨﻬﺎ ِﺭ ﻭ ﺯﹶﻟﻔﹰﺎ ﻣِـ ﻦ ﺕ )ﻭﺍ ﹾﻏﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ( ﹶﺃ ِ ﺕ ﻭﺍﹾﻟ ِﻌﺒﺎﺩﺍ ِ ﺍﹾﻟ ﻤﻠﹶﺎﹶﻟ ﹸﺔ ﻓِﻲ ﺍﻟﻄﱠﺎﻋﺎ ِ
٢٢١
ﺼﻠﹶﺎ ﹶﺓ ﹶﻃ ﺮﹶﻓ ِﻲ ﺍﻟﻨﻬﺎ ِﺭ ﻭ ﺯﹶﻟﻔﹰﺎ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ{ ]ﻫﻮﺩ[١١٤ :
ﺍﻟﱠﻠﻴ ِﻞ ﹶﻛ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭﹶﺃِﻗ ِﻢ ﺍﻟ
١٣٨
ﳉﻨﺔ ﺍﱠﻟﺘِﻲ ﺃﹸﻭﺭِﺛﺘﻤﻮﻫـﺎ ﺑِﻤـﺎ ﻛﹸﻨـﺘﻢ
ﻚﺍ ﹶ
ﳊﺪِﻳﺚ ﻭﻗﹶﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭﺗِﻠ ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ ﻓِﻲ ﺍﳉﹶﻤﻊ ﺑﲔ ﻫﺬﺍ ﺍ ﹶ
ﳉﻨـﺔ
ﳉﻨﺔ ﺗﻨﺎﻝ ﺍﳌﹶﻨﺎﺯِﻝ ﻓِﻴﻬﺎ ﺑِﺎﻷَﻋﻤﺎ ِﻝ ،ﹶﻓِﺈ ﱠﻥ ﺩﺭﺟـﺎﺕ ﺍ ﹶ
ﺤﺼﻠﻪ ﺃﹶﻥ ﺗﺤﻤﻞ ﺍﻵﻳﺔ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍ ﹶ
ﺗﻌ ﻤﻠﹸﻮ ﹶﻥ " ﻣﺎ ﻣ
ﳋﻠﹸﻮﺩ ﻓِﻴﻬﺎ. ﳉﻨﺔ ﻭﺍ ﹸ
ﳊﺪِﻳﺚ ﻋﻠﹶﻰ ﺩﺧﻮﻝ ﺍ ﹶ ﺐ ﺗﻔﺎﻭﺕ ﺍﻷَﻋﻤﺎﻝ ،ﻭﺃﹶﻥ ﻳﺤﻤﻞ ﺍ ﹶ ﺴ ِﺤ ﻣﺘﻔﺎ ِﻭﺗﺔ ِﺑ
ﺡ ﺑِـﹶﺄ ﱠﻥ
ﺼ ﺮ
ﳉﻨﺔ ﺑِﻤﺎ ﻛﹸﻨﺘﻢ ﺗﻌ ﻤﻠﹸﻮ ﹶﻥ " ﹶﻓ
ﺛﹸ ﻢ ﺃﹶﻭ ﺭ ﺩ ﻋﻠﹶﻰ ﻫﺬﺍ ﺍﳉﹶﻮﺍﺏ ﻗﹶﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } :ﺳﻼﻡ ﻋﻠﹶﻴﻜﹸﻢ ﺍﹸﺩ ﺧﻠﹸﻮﺍ ﺍ ﹶ
ﳉﻨـﺔ ﳊﺪِﻳﺚ ،ﻭﺍﻟﺘﻘﺪِﻳﺮ ﺍﹸﺩ ﺧﻠﹸﻮﺍ ﻣﻨﺎﺯِﻝ ﺍ ﹶ ﺏ ِﺑﹶﺄﻧ ﻪ ﻟﹶﻔﻆ ﻣﺠﻤﻞ ﺑﻴﻨ ﻪ ﺍ ﹶ
ﳉﻨﺔ ﺃﹶﻳﻀﺎ ﺑِﺎﻷَﻋﻤﺎ ِﻝ ،ﻭﺃﹶﺟﺎ ﺩﺧﻮﻝ ﺍ ﹶ
ﻚ ﺃﹶﺻﻞ ﺍﻟ ﺪﺧﻮﻝ. ﺲ ﺍﳌﹸﺮﺍﺩ ِﺑ ﹶﺬِﻟ
ﻭﹸﻗﺼﻮﺭﻫﺎ ﺑِﻤﺎ ﻛﹸﻨﺘﻢ ﺗﻌ ﻤﻠﹸﻮ ﹶﻥ ،ﻭﻟﹶﻴ
ﺴﺮﺍ ﻟِﻶﻳ ِﺔ ،ﻭﺍﻟﺘﻘﺪِﻳﺮ ﺍﹸﺩ ﺧﻠﹸﻮﻫﺎ ﺑِﻤﺎ ﻛﹸﻨﺘﻢ ﺗﻌ ﻤﻠﹸﻮ ﹶﻥ ﻣ ﻊ ﺭﲪـﺔ ﺍﷲ ﳊﺪِﻳﺚ ﻣ ﹶﻔ ﹸﺛ ﻢ ﻗﺎ ﹶﻝ :ﻭﻳﺠﻮﺯ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﺍ ﹶ
ﲪِﺘ ِﻪ.
ﳉﻨﺔ ِﺑ ﺮ
ﹶﻟﻜﹸﻢ ﻭﺗ ﹶﻔﻀﻠﻪ ﻋﻠﹶﻴﻜﹸﻢ َ ،ﻷ ﱠﻥ ﺍﻗﺘِﺴﺎﻡ ﻣﻨﺎﺯِﻝ ﺍ ﹶ
ﻚ ،ﻭﻻ ﻳﺨﻠﹸﻮ ﺷﻲﺀ ﻣِﻦ ﻣﺠﺎﺯﺍﺗﻪ ﲔ ﻣﺎ ﻧﺎﻟﹸﻮﺍ ِﺑ ِﻪ ﹶﺫِﻟ
ﺚ ﹶﺃ ﹶﳍ ﻢ ﺍﻟﻌﺎ ِﻣِﻠ
ﲪِﺘ ِﻪ ﺣﻴ ﹸ
ﳉﻨﺔ ﻫﻮ ِﺑﺮ
ﻭﻛﹶﺬﺍ ﺃﹶﺻﻞ ﺩﺧﻮﻝ ﺍ ﹶ
ﻀ ﹶﻞ ﻋﻠﹶﻴﻬِﻢ ﺍﺑﺘِﺪﺍﺀ ِﺑﺈِﳚﺎ ِﺩﻫِﻢ ﹸﺛ ﻢ ِﺑﺮِﺯِﻗﻬِﻢ ﹸﺛ ﻢ ِﺑﺘﻌﻠِﻴ ِﻤﻬِﻢ.
ِﻟﻌِﺒﺎ ِﺩ ِﻩ ﻣِﻦ ﺭﲪﺘﻪ ﻭﻓﹶﻀﻠﻪ ،ﻭﻗﹶﺪ ﺗ ﹶﻔ
ﲨ ﹶﻞ ﻓِﻲ ﺍﻵﻳﺔ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﻧﺤﻮﺍ ﻣِﻦ ﻛﹶﻼﻡ ﺍﺑﻦ ﺑﻄﹼﺎﻝ ﺍ َﻷﺧِﲑ ﺴ ﺮ ﻣﺎ ﹸﺃ ِﳊﺪِﻳﺚ ﹶﻓ ﻭﻗﺎ ﹶﻝ ﻋِﻴﺎﺽ ﹶﻃﺮِﻳﻖ ﺍﳉﹶﻤﻊ ﺃﹶ ﱠﻥ ﺍ ﹶ
ﺤ ﹼﻘ ﻪ ﺍﻟﻌﺎﻣِﻞ ِﺑ ﻌ ﻤِﻠ ِﻪ .ﻭِﺇﻧﻤﺎ ﻫﻮ ِﺑﻔﹶﻀ ِﻞ
ﻚ ﻟﹶﻢ ﻳﺴﺘ ِ
ﻭﹶﺃ ﱠﻥ ﻣِﻦ ﺭﲪﺔ ﺍﷲ ﺗﻮﻓِﻴﻘﻪ ﻟِﻠ ﻌ ﻤ ِﻞ ﻭﻫِﺪﺍﻳﺘﻪ ﻟِﻠﻄﹼﺎ ﻋ ِﺔ ﹸﻛﻞﹼ ﹶﺫِﻟ
ﲪِﺘ ِﻪ.
ﺍﷲ ﻭِﺑ ﺮ
ﻚ ﺃﹶﺭﺑﻌﺔ ﺃﹶﺟ ِﻮﺑﺔ :
ﺤﺼﻞ ﻋﻦ ﹶﺫِﻟ
ﻱ :ﻳﺘ
ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳉﹶﻮ ِﺯ
ﺼ ﹶﻞ ﺍﻹِﳝﺎﻥ ﻭﻻ ﺍﻟﻄﹼﺎﻋـﺔ ﺍﱠﻟﺘِـﻲ
ﺍ َﻷﻭﻝ ﹶﺃ ﱠﻥ ﺍﻟﺘﻮﻓِﻴﻖ ﻟِﻠ ﻌ ﻤ ِﻞ ﻣِﻦ ﺭﲪﺔ ﺍﷲ ،ﻭﻟﹶﻮﻻ ﺭﲪﺔ ﺍﷲ ﺍﻟﺴﺎِﺑﻘﹶﺔ ﻣﺎ ﺣ
ﻳﺤﺼﻞ ﺑِﻬﺎ ﺍﻟﻨﺠﺎﺓ.
ﺤ ﻖ ِﻟﻤﻮﻻ ﻩ ،ﹶﻓﻤﻬﻤﺎ ﺃﹶﻧ ﻌ ﻢ ﻋﻠﹶﻴ ِﻪ ِﻣ ﻦ ﺍﳉﹶﺰﺍﺀ ﹶﻓﻬﻮ ﻣِﻦ ﻓﹶﻀﻠﻪ.
ﺴﻴ ِﺪ ِﻩ ﹶﻓ ﻌﻤﻠﻪ ﻣﺴﺘ
ﺍﻟﺜﹼﺎﻧِﻲ ﹶﺃ ﱠﻥ ﻣﻨﺎﻓِﻊ ﺍﻟﻌﺒﺪ ِﻟ
ﲪ ِﺔ ﺍﷲ ،ﻭﺍﻗﺘِﺴﺎﻡ ﺍﻟ ﺪﺭﺟﺎﺕ ﺑِﺎﻷَﻋﻤﺎ ِﻝ. ﳉﻨﺔ ِﺑ ﺮ
ﺍﻟﺜﹼﺎﻟِﺚ ﺟﺎ َﺀ ﻓِﻲ ﺑﻌﺾ ﺍﻷَﺣﺎﺩِﻳﺚ ﹶﺃ ﱠﻥ ﻧﻔﺲ ﺩﺧﻮﻝ ﺍ ﹶ
ﺍﻟﺮﺍﺑِﻊ ﹶﺃ ﱠﻥ ﺃﹶﻋﻤﺎﻝ ﺍﻟﻄﹼﺎﻋﺎﺕ ﻛﺎﻧﺖ ﻓِﻲ ﺯﻣﻦ ﻳﺴِﲑ ﻭﺍﻟﺜﱠﻮﺍﺏ ﻻ ﻳﻨﻔﹶﺪ ﻓﺎﻹِﻧﻌﺎﻡ ﺍﱠﻟﺬِﻱ ﻻ ﻳﻨﻔﹶﺪ ﻓِﻲ ﺟﺰﺍﺀ ﻣـﺎ
ﻳﻨﻔﹶﺪ ﺑِﺎﻟﻔﹶﻀ ِﻞ ﻻ ِﺑﻤﻘﺎﺑﹶﻠ ِﺔ ﺍﻷَﻋﻤﺎﻝ.
ﺚ
ﳊﺪِﻳﺚ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ ﻌﻤﻞ ﻣِﻦ ﺣﻴ ﹸ ﳊﺪِﻳﺚ ﺟﻮﺍﺏ ﺁﺧﺮ ﻭﻫﻮ ﺃﹶﻥ ﻳﺤﻤﻞ ﺍ ﹶ ﻭﻳﻈﻬﺮ ﻟِﻲ ﻓِﻲ ﺍﳉﹶﻤﻊ ﺑﲔ ﺍﻵﻳﺔ ﻭﺍ ﹶ
ﻚ ﹶﻓﺄﹶﻣﺮ ﺍﻟ ﹶﻘﺒﻮﻝ ِﺇﻟﹶـﻰ ﺍﷲ
ﳉﻨﺔ ﻣﺎ ﻟﹶﻢ ﻳﻜﹸﻦ ﻣﻘﺒﻮ ﹰﻻ .ﻭﺇِﺫﺍ ﻛﺎ ﹶﻥ ﹶﻛ ﹶﺬِﻟ ﻫﻮ ﻋﻤﻞ ﻻ ﻳﺴﺘﻔِﻴﺪ ِﺑ ِﻪ ﺍﻟﻌﺎﻣِﻞ ﺩﺧﻮﻝ ﺍ ﹶ
ﳉﻨﺔ ﺑِﻤـﺎ ﻛﹸﻨـﺘﻢ ﲪ ِﺔ ﺍﷲ ِﻟﻤﻦ ﻳﻘﺒﻞ ﻣِﻨ ﻪ ،ﻭ ﻋﻠﹶﻰ ﻫﺬﺍ ﹶﻓﻤﻌﻨﻰ ﹶﻗﻮﻟﹸﻪ " :ﺍﹸﺩ ﺧﻠﹸﻮﺍ ﺍ ﹶ
ﺗﻌﺎﻟﹶﻰ ،ﻭِﺇﻧﻤﺎ ﻳﺤﺼﻞ ِﺑ ﺮ
ﺗﻌ ﻤﻠﹸﻮ ﹶﻥ" ﺃﹶﻱ ﺗﻌ ﻤﻠﹸﻮﻧ ﻪ ِﻣ ﻦ ﺍﻟ ﻌﻤﻞ ﺍﳌﹶﻘﺒﻮﻝ
ﻚ ﺍﻧﺘِﻘﺎﻣﻪ ِﻣﻤـﻦ ﺴﻨﺔ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺇِﺛﺎﺑﺔ ﺍﷲ ﺗﻌﺎﻟﹶﻰ ﻣﻦ ﺃﹶﻃﺎ ﻋ ﻪ ِﺑﻔﹶﻀ ٍﻞ ﻣِﻨ ﻪ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﺐ ﺃﹶﻫﻞ ﺍﻟ ﻱ :ﹶﺫ ﻫ ﻭﻗﺎ ﹶﻝ ﺍﳌﺎ ِﺯ ِﺭ
ﻋﺼﺎ ﻩ ِﺑﻌﺪ ٍﻝ ﻣِﻨ ﻪ ،ﻭﻻ ﻳﺜﺒﺖ ﻭﺍﺣِﺪ ﻣِﻨﻬﻤﺎ ِﺇ ﱠﻻ ﺑِﺎﻟﺴﻤ ِﻊ ،ﻭﹶﻟ ﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﺃﹶﻥ ﻳ ﻌﺬﱢﺏ ﺍﻟﻄﹼﺎﺋِﻊ ﻭﻳـﻨﻌﻢ
ﳊﺪِﻳﺚ ﻳ ﹶﻘﻮﻱ ﻣﻘﺎﻟﹶﺘـﻬﻢ ﻚ ﻭ ﺧﺒﺮﻩ ﺻِﺪﻕ ﻻ ﺧﻠﻒ ﻓِﻴ ِﻪ .ﻭﻫﺬﺍ ﺍ ﹶ ﺻ ﻲ ،ﻭﹶﻟ ِﻜﻨ ﻪ ﺃﹶﺧﺒ ﺮ ﹶﺃﻧ ﻪ ﻻ ﻳﻔﻌﻞ ﹶﺫِﻟ ﺍﻟﻌﺎ ِ
ﻚ ﺧﺒﻂ ﹶﻛﺜِﲑ ﻭﺗﻔﺼِﻴﻞ ﹶﻃﻮِﻳﻞ.
ﺚ ﺃﹶﺛﺒﺘﻮﺍ ِﺑ ﻌﻘﹸﻮِﻟﻬِﻢ ﺃﹶﻋﻮﺍﺽ ﺍﻷَﻋﻤﺎﻝ ،ﻭﹶﻟﻬﻢ ﻓِﻲ ﹶﺫِﻟ
ﻭﻳ ﺮ ﺩ ﻋﻠﹶﻰ ﺍﳌﹸﻌﺘ ِﺰﻟﹶﺔ ﺣﻴ ﹸ
١٣٩
ﳊﺪِﻳﺚ ﹶﺃ ﱠﻥ ﺍﻟﻌﺎﻣِﻞ ﻻ ﻳﻨﺒﻐِﻲ ﺃﹶﻥ ﻳﺘﻜِﻞ ﻋﻠﹶﻰ ﻋﻤﻠﻪ ﻓِﻲ ﹶﻃﻠﹶﺐ ﺍﻟﻨﺠﺎﺓ ﻭﻧﻴﻞ ﺍﻟـ ﺪﺭﺟﺎﺕ ﻗﺎ ﹶﻝ ﺍﻟﺮﺍِﻓ ِﻌ ﻲ :ﻓِﻲ ﺍ ﹶ
ﻚ ِﺑﻔﹶﻀِﻠ ِﻪ ﻭ ﺭﲪﺘﻪ.
ﺼﻴﺔ ِﺑﻌِﺼ ﻤ ِﺔ ﺍﷲ ،ﹶﻓ ﹸﻜ ﹼﻞ ﹶﺫِﻟ
َﻷﻧ ﻪ ِﺇﻧﻤﺎ ﻋ ِﻤ ﹶﻞ ِﺑﺘﻮﻓِﻴ ِﻖ ﺍﷲ ،ﻭِﺇﻧﻤﺎ ﺗ ﺮ ﻙ ﺍﳌﹶﻌ ِ
ﻗﹶﻮﻟﻪ " :ﺳ ﺪﺩﻭﺍ" ؛ ﻓِﻲ ﺭِﻭﺍﻳﺔ ﺑِﺸﺮ ﺑﻦ ﺳﻌِﻴﺪ ،ﻋﻦ ﹶﺃﺑِﻲ ﻫﺮﻳﺮﺓ ﻋِﻨﺪ ﻣﺴﻠِﻢ " ﻭﹶﻟﻜِﻦ ﺳـ ﺪﺩﻭﺍ " ﻭﻣﻌﻨـﺎ ﻩ
ﺼﺪﻭﺍ ﺍﻟﺴﺪﺍﺩ ﺃﹶﻱ ﺍﻟﺼﻮﺍﺏ ،ﻭﻣﻌﻨﻰ ﻫﺬﺍ ﺍﻻﺳﺘِﺪﺭﺍﻙ ﹶﺃﻧ ﻪ ﻗﹶﺪ ﻳﻔﻬﻢ ِﻣ ﻦ ﺍﻟﻨﻔﻲ ﺍﳌﹶﺬﻛﹸﻮﺭ ﻧﻔ ﻲ ﻓﺎِﺋﺪﺓ ﺍﻟ ﻌﻤﻞ ﺍﻗ ِ
ﳉﻨـﺔ ﻓـﺎﻋ ﻤﻠﹸﻮﺍ ،ﹶﻓ ﹶﻜﹶﺄﻧ ﻪ ﻗِﻴ ﹶﻞ ﺑﻞ ﹶﻟ ﻪ ﻓﺎِﺋﺪﺓ ﻭﻫﻮ ﹶﺃ ﱠﻥ ﺍﻟ ﻌﻤﻞ ﻋﻼﻣﺔ ﻋﻠﹶﻰ ﻭﺟﻮﺩ ﺍﻟ ﺮﲪﺔ ﺍﱠﻟﺘِﻲ ﺗﺪﺧِﻞ ﺍﻟﻌﺎﻣِﻞ ﺍ ﹶ
ﺴﻨﺔ ِﻣ ﻦ ﺍﻹِﺧﻼﺹ ﻭﻏﹶﲑﻩ ِﻟﻴﻘﺒـﻞ ﻋﻤﻠﻜﹸـﻢ ﻓﹶـﻴﱰِﻝ ﻋﻠﹶـﻴﻜﹸﻢ ﺼﺪﻭﺍ ِﺑ ﻌ ﻤِﻠﻜﹸﻢ ﺍﻟﺼﻮﺍﺏ ﺃﹶﻱ ﺍﺗﺒﺎﻉ ﺍﻟ ﻭﺍﻗ ِ
٢٢٢
ﺍﻟ ﺮﲪﺔ.
ــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻛﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺧ ﹶﺬ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺑ ﻤﻨ ِﻜﺒِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ » :ﹸﻛ ﻦ ﻓِـﻲ ﺍﻟـ ﺪﻧﻴﺎ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤ ﺮ ﺭ ِ
ﺖ
ﺤ ﺼﺒﺎﺡ ،ﻭِﺇﺫﹶﺍ ﹶﺃﺻـﺒ
ﻼ ﺗﻨﺘ ِﻈ ِﺮ ﺍﻟ
ﺖ ﹶﻓ ﹶ
ﺴﻴ ﺐ ﹶﺃ ﻭ ﻋﺎِﺑ ﺮ ﺳﺒِﻴ ٍﻞ« ﻭﻛﹶﺎ ﹶﻥ ﺍﺑ ﻦ ﻋ ﻤﺮ ،ﻳﻘﹸﻮ ﹸﻝِ» :ﺇﺫﹶﺍ ﹶﺃ ﻣ
ﻚ ﹶﻏﺮِﻳ ﹶﻛﹶﺄﻧ
٢٢٣
ﻚ«ﻚ ِﻟ ﻤ ﻮِﺗ
ﺿﻚ ،ﻭ ِﻣ ﻦ ﺣﻴﺎِﺗ ﻚ ِﻟ ﻤ ﺮ ِ
ﺤِﺘ
ﺻﻼ ﺗﻨﺘ ِﻈ ِﺮ ﺍ ﹶﳌﺴﺎﺀَ ،ﻭ ﺧ ﹾﺬ ِﻣ ﻦ ِﹶﻓ ﹶ
ﳏﻨﺔ ﺍﻟﻘﻠﺐ ﻣﻊ ﺍﳊﻨﲔ ﳌﺎ ﻓﺎﺕ ﻭﺍﻧﻘﻄﻊ ﻳﺪﻓﻌﻪ ﺍﳊﻨﲔ ﻟﻶﰐ ،ﻭﺣﺎﻝ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻌﺎﺑﺪﻳﻦ ﻭﺍﺎﻫـﺪﻳﻦ ﻣـﻊ
ﺼ ﺮ ِﺇﻟﱠﺎ ﻓِﻲ ﺑﻨِﻲ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ« ،٢٢٤ﻭﺇﻥ ﺻﺎﺡ ﺑﻚ ﺻـﺎﺋﺢ
ﺼﱢﻠﻴﻦ ﹶﺃ ﺣ ﺪ ﺍﻟ ﻌ
ﳑﻠﻜﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺷﻴﺎﺋﻬﺎ ﺇﳕﺎ ﻫﻮ » ﹶﻻ ﻳ
ﺺ ،ﻭﻻ ﺗﻘـﻒ"ﺍﻟﺼﻼﺓ" ﻓﻘﻞ ﻟﻪ" :ﺍﻟﺼﻼﺓ ﺃﻣﺎﻣﻚ" ﻭﻋﻠﻰ ﺩﺍﺑﺘﻚ ﺳﺮ "ﺍﻟ ﻌﻨﻖ" ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﻓﺠﻮﺓ ﻓـﻨ
ﻋﻠﻰ ﺍﻷﻃﻼﻝ ﺑﺎﻛﻴﹰﺎ ﻭﻻ ﻋﻠﻰ ﻣﺎ ﺣﺼﻠﺖ ﻣﻐﺘﺮﺍﹰ ،ﻓﻤﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺇﻻ "ﻓﺎ ٍﻥ ﻭﺍﺑﻦ ﻓﺎ ٍﻥ" ،ﻭﺍﻟـﺬﻛﺮﻳﺎﺕ
ﻣﻜﺎﺎ ﺍﻟﻘﻠﻮﺏ ﻓﺈﻥ ﻧﺰﻟﺖ ﺇﱃ ﺍﻷﺭﺟﻞ ﺻﺎﺭﺕ ﺛﻘﺎﻝ ﺳﻔﻦ ﻣﻌﻮﻗﺔ.
- ٢٢٢ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٢٩٥ /١١
- ٢٢٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٦٤١٦)(٨٩ /٨
] ﺵ )ﻛﺄﻧﻚ ﻏﺮﻳﺐ( ﺑﻌﻴﺪ ﻋﻦ ﻣﻮﻃﻨﻪ ﻻ ﻳﺘﺨﺬ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﻫﻮ ﻓﻴﻬﺎ ﻣﻮﻃﻨﺎ ﻭﻻ ﳛﺪﺙ ﻧﻔﺴﻪ ﺑﺎﻟﺒﻘﺎﺀ ﻗﺎﻝ ﺍﻟﻌﻴﲏ ﻫﺬﻩ ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﻷﻧﻮﺍﻉ
ﺍﻟﻨﺼﺎﺋﺢ ﺇﺫ ﺍﻟﻐﺮﻳﺐ ﻟﻘﻠﺔ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﻨﺎﺱ ﻗﻠﻴﻞ ﺍﳊﺴﺪ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﳊﻘﺪ ﻭﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﱰﺍﻉ ﻭﺳﺎﺋﺮ ﺍﻟﺮﺫﺍﺋﻞ ﻣﻨﺸﺆﻫﺎ ﺍﻻﺧﺘﻼﻁ ﺑﺎﳋﻼﺋﻖ ﻭﻟﻘﻠـﺔ
ﺇﻗﺎﻣﺘﻪ ﻗﻠﻴﻞ ﺍﻟﺪﺍﺭ ﻭﺍﻟﺒﺴﺘﺎﻥ ﻭﺍﳌﺰﺭﻋﺔ ﻭﺍﻷﻫﻞ ﻭﺍﻟﻌﻴﺎﻝ ﻭﺳﺎﺋﺮ ﺍﻟﻌﻼﺋﻖ ﺍﻟﱵ ﻫﻲ ﻣﻨﺸﺄ ﺍﻻﺷﺘﻐﺎﻝ ﻋﻦ ﺍﳋﺎﻟﻖ) .ﻋﺎﺑﺮ ﺳﺒﻴﻞ( ﻣﺎﺭ ﺑﻄﺮﻳﻖ ﻭﺗﻌﻠﻘﺎﺗﻪ
ﺃﻗﻞ ﻣﻦ ﺗﻌﻠﻘﺎﺕ ﺍﻟﻐﺮﻳﺐ )ﺧﺬ ﻣﻦ ﺻﺤﺘﻚ ﳌﺮﺿﻚ( ﺍﺷﺘﻐﻞ ﺣﺎﻝ ﺍﻟﺼﺤﺔ ﺑﺎﻟﻄﺎﻋﺎﺕ ﺑﻘﺪﺭ ﻳﺴﺪ ﺍﳋﻠﻞ ﻭﺍﻟﻨﻘﺺ ﺍﳊﺎﺻﻞ ﺑﺴـﺒﺐ ﺍﳌـﺮﺽ
ﺍﻟﺬﻱ ﻗﺪ ﻳﻘﻌﺪ ﻋﻨﻬﺎ) .ﻣﻦ ﺣﻴﺎﺗﻚ ﳌﻮﺗﻚ( ﺍﻏﺘﻨﻢ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻚ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻨﻔﻌﻚ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﻣﻮﺗﻚ[
ﺼ ﺮ
ﻀ ﻬ ﻢ ﺍﻟ ﻌ
ﺼ ﺮ ِﺇﻟﱠﺎ ﻓِﻲ ﺑﻨِﻲ ﹸﻗ ﺮﻳ ﹶﻈ ﹶﺔ« ﹶﻓﹶﺄ ﺩ ﺭ ﻙ ﺑ ﻌ
ﺼﱢﻠﻴﻦ ﹶﺃ ﺣ ﺪ ﺍﻟ ﻌ - ٢٢٤ﻋ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤﺮ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﹶﻟﻨﺎ ﹶﻟﻤﺎ ﺭ ﺟ ﻊ ِﻣ ﻦ ﺍ َﻷ ﺣﺰﺍ ِ
ﺏ » :ﹶﻻ ﻳ
ﻒ ﻭﺍ ِﺣﺪﺍ ِﻣﻨ ﻬ ﻢ "
ﺼﻠﱢﻲ ،ﹶﻟ ﻢ ﻳ ﺮ ﺩ ِﻣﻨﺎ ﹶﺫِﻟﻚ ،ﹶﻓ ﹸﺬ ِﻛ ﺮ ﻟِﻠﻨِﺒ ﻲ ،ﹶﻓﹶﻠ ﻢ ﻳ ﻌﻨ
ﻀ ﻬ ﻢ :ﺑ ﹾﻞ ﻧ
ﺼﻠﱢﻲ ﺣﺘﻰ ﻧﺎِﺗﻴﻬﺎ ،ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﻀ ﻬ ﻢ :ﻻﹶ ﻧ
ﻓِﻲ ﺍﻟ ﱠﻄﺮِﻳﻖِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺑ ﻌ
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٤٣٤ - ٩٤٦(١٧٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ﺑﺎﺏ ﺍﳌﺒﺎﺩﺭﺓ ﺑـﺎﻟﻐﺰﻭ ..
ﺭﻗﻢ ) ١٧٧٠ﺍﻷﺣﺰﺍﺏ( ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﲬﺲ ﻣﻦ ﺍﳍﺠﺮﺓ ﲰﻴﺖ ﺑﺬﻟﻚ ﻟﺘﺤﺰﻳﺐ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﲡﻤﻌﻬﺎ ﺿـﺪ ﺍﳌﺴـﻠﻤﲔ
ﻭﻧﺰﻟﺖ ﻓﻴﻬﺎ ﺳﻮﺭﺓ ﲰﻴﺖ ﺬﺍ ﺍﻻﺳﻢ) .ﱂ ﻳﺮﺩ ﻣﻨﺎ ﺫﻟﻚ( ﻣﺎ ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ ﻇﺎﻫﺮﻩ ﻭﻋﺪﻡ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﳊﺚ ﻋﻠﻰ ﺍﻹﺳـﺮﺍﻉ.
)ﻳﻌﻨﻒ( ﻳﻠﻢ[
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ﻣﺎ ﺗﻌﻄﻠﺖ ﺍﻹﺭﺍﺩﺍﺕ ﺇﻻ ﺑﺎﳋﻮﻑ ﻋﻠﻰ ﻓﻮﺍﺕ ﻣﺎ ﰲ ﺍﻟﻴﺪ ﺷﻐﻔﹰﺎ ﺑﻪ ،ﻣﻊ ﻧﺴﻴﺎﻥ ﺃﻥ ﻣﺎ ﻫﻮ ﺁﺕ ﻫﻮ ﺃﲨـﻞ
ﻭﺃﻓﻀﻞ ،ﻓﺎﻟﻌﻨﺎﺀ ﳏﺘﻤﻞ ﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻏﻨﻴﻤﺔ ﻭﺭﺍﺣﺔ ،ﻭﺷﻌﺜﺎﺀ ﺍﻟﺴﻔﺮ ﻏﺒﺎﺭ ﺯﺍﺋﻞ ﺗﺬﻫﺒﻪ ﻏﺴـﻠﺔ ﻣـﺎﺀ
ﻭﺍﺿﻄﺠﺎﻉ ﺟﻨﺐ ﺍﳊﺒﻴﺐ ﺍﳌﻨﺘﻈﺮ ﰒ ﻳﻌﻮﺩ ﳎﺮﺩ ﺫﻛﺮﻯ.
ﺍﻟﺒﺎﻛﻮﻥ ﺍﳊﺮﻳﺼﻮﻥ ﻋﻠﻰ "ﻣﻨﺠﺰﺍﺕ" ﺩﻋﻮﻢ ﻭﺟﻬﺎﺩﻫﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻭﻗﺪ ﺍﻃﻤﺄﻧﻮﺍ ﺇﻟﻴﻬﺎ ﻭﺗﻼﺀﻣـﻮﺍ ﻣﻌﻬـﺎ
}ﹶﻓﻄﹶﺎ ﹶﻝ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟﹶﺄ ﻣ ﺪ{ ]ﺍﳊﺪﻳﺪ [١٦ :ﰲ ﻇﻠﻬﺎ ﻓﱪﺩﺕ ﺟﻨﻮﻢ ﺇﻟﻴﻬﺎ ﻭﺍﳘﻮﻥ ،ﻓﻤﺎ ﻫﻲ ﺇﻻ ﺩﻧﻴﺎ ﺫﺍﺑﻠﺔ ،ﻣﻊ
ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﻃﻮﻳﻞ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺃﻣﺎﻣﻬﻢ ،ﻟﻜﻨﻪ ﺟﻬﻞ "ﺍﻹﻗﺎﻣﺔ" ﰲ ﻇﻞ ﺷﺠﺮ ﺑﺎﺭﺩ ﻣﻮﻗﻮﺕ.
ﺍﳍﺠﺮﺓ ﺣﺎﻝ ﺩﺍﺋﻢ ،ﻭﺍﲣﺎﺫ ﺍﻟﻀﻴﻌﺔ ﻣﺮﻏﺐ ﺑﺎﻹﻗﺎﻣﺔ ﻓﻜﻴﻒ ﻳﻠﺘﻘﻴﺎﻥ؟! ﻓﺎﳌﻬﺎﺟﺮ ﻣﺘﺨﻔﻒ ،ﺣﺎﻣـﻞ ﳌﺘﺎﻋـﻪ
ﺩﻭﻣﺎﹰ ،ﺃﻳﻨﻤﺎ ﲰﻊ ﻫﺪﻓﻪ ﻃﺎﺭ ﺇﻟﻴﻬﺎ ،ﺃﻭ ﻭﺍﺣﺔ ﻋﻠﻢ ﻃﺎﺭﺕ ﻧﻔﺴﻪ ﳍﺎ ﺷﻌﺎﻋﺎﹰ ،ﻓﻜﻴﻒ ﻟﻌﺎﱂ ﺃﻭ ﳎﺎﻫﺪ ﺃﻥ ﻳﻘﻴﻢ
ﻭﺍﳍﻴﻌﺎﺕ ﻛﺜﲑﺓ ﻭﺍﻟﻮﺍﺣﺎﺕ ﺩﻭﺎ ﺑﻴﺪ.
"ﺍﻻﻏﺘﺮﺍﺏ" ﻫ ﻢ ﺍﳌﻤﻴﺰﻳﻦ ﰲ ﺃﺯﻣﺎﻢ ،ﰲ ﺭﺣﻠﺘﻬﻢ ﻣﻊ ﺍﳌﻌﺎﱄ ،ﻭﲞﻄﺄ ﻳﻘﺘﺮﻓﻮﻧﻪ ﺩﻭﻣﹰﺎ ﻫﻮ ﳏﺎﻭﻟﺔ ﺍﻻﻗﺘـﺮﺍﺏ
ﻣﻦ ﻫﺬﻩ ﺍﻷﺯﻣﺎﻥ ﻭﺍﺟﺘﻨﺎﺏ ﺩﻧﻴﺎﻫﻢ ،ﻓﺘﺰﺩﺍﺩ ﺍﻵﻻﻡ ﻭﳛﺼﻞ ﺍﻻﻓﺘﺮﺍﻕ ،ﻭﺣﻴﻨﻬﺎ ﻳﻜـﻮﻥ ﺍﳌـﺮﺽ ،ﻭﻣـﻊ
ﺍﻟﻌﺎﺑﺪﻳﻦ ﺗﻜﻮﻥ "ﺍﻟﻐﺮﺑﺔ" ﻋﻼﺟﺎﹰ ،ﻓﺒﻴﻨﻬﻢ ﻭﺑﲔ ﺃﺯﻣﺎﻢ ﻋﻼﻗﺔ ﻳﻌﺮﻓﻮﻥ ﺃﺎ "ﻋﺎﺑﺮﺓ" ﻻ ﺗﻘﻴﻢ ،ﻭﺃﺎ "ﻏﺮﻳﺒﺔ"
ﻻ ﺗﺘﺄﻗﻠﻢ ،ﻳﺮﺑﻄﻬﺎ ﺍﳊﻨﲔ ﺇﱃ ﻣﺎ ﻫﻮ ﺁﺕ ﻣﻦ ﺍﳉﻨﺎﻥ ﻭﻟﻘﺎﺀ ﺍﻟﺮﲪﻦ ،ﻭﺇﻻ ﻓﺤﺪﺛﻮﱐ ﻋﻦ ﺃﺋﻤﺔ ﺍﻟﺰﻣﺎﻥ ﻣـﻦ
ﺍﻟﺮﺳﻞ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻛﻴﻒ ﻗﺪﺭﻭﺍ ﺃﻥ ﳛﺘﻤﻠﻮﺍ ﺟﻬﺎﻻﺕ ﻋﺼﺮﻫﻢ ،ﻭﻇﻠﻢ ﻗﻮﻣﻬﻢ ،ﻭﺿﻌﻒ ﳘﻢ ﺍﳋﻠﻖ ﻋﻤﻮﻣﺎﹰ؟
ﺍﺟﻌﻞ ﺑﻴﻨﻚ ﻭﺑﲔ ﻛﻞ ﺷﻲﺀ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻣﺴﺎﻓﺔ ﰲ ﻋﻘﻠﻚ ﻭﻗﻠﺒـﻚ ﻭﻧﻔﺴـﻚ ،ﻷﻥ ﺍﻷﺭﻭﺡ ﳍـﺎ ﺇﻥ
ﻓﺎﺭﻗﺘﻪ ،ﻭﺃﻧﺖ ﻻﺑ ﺪ ﻣﻔﺎﺭﻗﻪ ﺃﻭ ﻣﻔﺎﺭﻗﻚ ،ﻓﺎﻟﺘﻌﻠﻖ ﰲ ﺍﻟﺪﻧﻴﺎ ﺭﺃﺱ ﺍﳋﻄﺎﻳﺎ ،ﻭﺇﻥ ﺃﻭﻝ ﻣﻌﺼﻴﺔ ﰲ ﺍﻷﺭﺽ ﺑﲔ
ﺃﺑﻨﺎﺀ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﳕﺎ ﻛﺎﻧﺖ ﺑﺴﺒﺒﻬﺎ ﻭﺍﻟﺘﻨﺎﻓﺲ ﻋﻠﻴﻬﺎ ،ﺇﺫ ﻳﺘﺼﻮﺭ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳘﹰﺎ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻌﻴﺶ
ﺑﺪﻭﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻦ ﺃﺷﻴﺎﺀ ﺍﻟﺪﻧﻴﺎ ،ﻓﻴﻐﻠﺒﻪ ﺍﳍﺎﺟﺲ ﺍﳌﺮﺿﻲ ﻛﻤﺠﻨﻮﻥ ﻟﻴﻠﻰ ،ﻭﻳﺴﻴﻄﺮ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻋﻠـﻰ
ﻼ ﻟﻌﻠﻢ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣـﻦ ﺍﻟﻨـﺎﺱ ﺭﻭﺣﻪ ﺣﱴ ﺗﺸﺮﺑﻪ ﻛﻤﺎ ﺃﺷﺮﺏ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻌﺠﻞ ،ﻣﻊ ﺃﻧﻪ ﻟﻮ ﺗﻔﻜﺮ ﻗﻠﻴ ﹰ
ﻳﻌﻴﺸﻮﻥ ﺑﺪﻭﻧﻪ ،ﻭﻫﻢ ﰲ ﺍﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﻐﲎ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋـ ِﻦ
ﺲ«.٢٢٥
ﺲ ﺍﻟ ِﻐﻨﻰ ﻋ ﻦ ﹶﻛﹾﺜ ﺮ ِﺓ ﺍﻟ ﻌ ﺮﺽِ ،ﻭﹶﻟ ِﻜ ﻦ ﺍﻟ ِﻐﻨﻰ ِﻏﻨﻰ ﺍﻟﻨ ﹾﻔ ِ
ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ» :ﹶﻟﻴ
"ﺍﻻﻏﺘﺮﺍﺏ" ﻟﻠﻌﺎﺑﺪ ﺍﻟﻌﺎﱂ ﻭﺍﺎﻫﺪ ﻟﻴﺲ ﻣﺮﺿﹰﺎ ﻭﻻ ﺭﻫﻘﹰﺎ ﳛﻤﻠﻪ ،ﺑﻞ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻋﻘﻠﻲ ﻭﻗﻠﱯ ،ﻓﻬﻮ ﻟـﻴﺲ
ﻣﻘﻬﻮﺭﹰﺍ ﺑﺰﻣﻦ ،ﻭﻻ ﺑﻮﻃﻦ ،ﻭﻻ ﺑﻌﺮﺽ ﻓﻴﻬﺎ ،ﺑﻞ ﺍﻟﺰﻣﻦ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﺭﺣﻠﺔ ﻋﻤﻞ ،ﻓﻼ ﺗﺸﻐﻠﻪ ﺍﻟﻠﺤﻈـﺔ ﺇﻻ
ﲟﻘﺪﺍﺭ ﻣﺎ ﻳﻨﺠﺰ ﻓﻴﻬﺎ ﻣﻦ ﻋﺒﺎﺩﺓ ﻓﻬﻮ ﻳﺴﺒﺢ ﺭﺑﻪ ﻭﻳﺴﺠﺪ ﻟﻪ ﻭﳚﺎﻫﺪ ﻓﻴﻪ ﻭﻳﺰﺩﺍﺩ ﻓﻴﻪ ﻋﻠﻤﹰﺎ ﻭﺑﺼﲑﺓ ،ﺣﻴﻨـﻬﺎ
ﻼ ﻳﺮﻫﻘﻪ ﻭﻫﻮ ﻳﻬﺮﺏ ﻣﻨﻪ ،ﻭﺃﻣﺎ "ﺍﻟﻮﻃﻦ" ﺣﻴﺚ ﺣﻠﺖ ﻓﻴﻪ ﻼ ﺛﻘﻴ ﹰ
ﻳﺼﺒﺢ ﺍﻟﺰﻣﻦ ﻫﺎﺭﺑﹰﺎ ﻭﻫﻮ ﻳﻼﺣﻘﻪ ،ﻻ ﲪ ﹰ
- ٢٢٥ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ] - ١٨١١ - ٦٤٤٦(٦٥٣ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺰﻛﺎﺓ ﺑﺎﺏ ﻟﻴﺲ ﺍﻟﻐﲎ ﻋﻦ
ﻛﺜﺮﺓ ﺍﻟﻌﺮﺽ ﺭﻗﻢ ) ١٠٥١ﺍﻟﻐﲎ( ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﳝﻸ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻜﻔﻪ ﻋﻦ ﺣﺎﺟﺔ ﻏﲑﻩ) .ﻛﺜﺮﺓ ﺍﻟﻌﺮﺽ( ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻣـﻦ ﺍﻷﻣﺘﻌـﺔ
ﻭﳓﻮﻫﺎ ﺃﻭ ﻣﺎ ﻳﺼﻴﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻈﻮﻅ ﺍﻟﺪﻧﻴﺎ[
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ﺃﻭﻝ ﺗﻌﺎﻭﻳﺬﻩ ﻓﺒﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﺭﺣﻠﺔ ﺫﻛﺮﻯ ﻟﻮﻃﻦ ﻗﺎﺩﻡ ﻓﻴﻨﺘﻈﺮﻩ ،ﻟﻪ ﻓﻴﻪ ﺃﻫﻠﻮﻥ ﻫﻢ ﻳﻨﺘﻈﺮﻭﻧﻪ ﻛﺬﻟﻚ ،ﻓﻬـﻮ
ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﻳﻨﻈﺮ ﻭﻻ ﳛﻤﻞ ،ﻭﻳﺘﺄﻣﻞ ﻭﻻ ﻳﺜﻘﻞ ،ﻭﻳﻠﻤﺲ ﻟﻜﻦ ﺭﺟﻠﻪ ﰲ ﺍﻟﻐﺮﺯ ﺳﺎﺋﺮﺓ ﻻ ﺗﻘﻴﻢ.
ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ :ﻏﺮﻳﺐ ﺣﺎﺿﺮﻙ ﻣﻊ ﺍﻟﺪﻧﻴﺎ ،ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﻣﺴﺘﻘﺒﻠﻚ ﺇﱃ ﺍﻵﺧﺮﺓ.
ﻏﺮﻳﺐ ﰲ ﻣﺎ ﺃﳒﺰﺕ ﻣﻊ ﺍﻟﺪﻧﻴﺎ ،ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﺇﱃ ﻭﺍﺟﺒﻚ ﺍﻟﺬﻱ ﻫﻮ ﺁﺕ.
ﻭﻫﻜﺬﺍ ﺗﺘﻮﺍﺻﻞ ﺍﻟﺮﺣﻠﺔ ،ﻻ ﺗﺮﻫﻖ ﲟﺎﺽ ،ﻭﻻ ﻳﺜﻘﻠﻚ ﺣﺎﺿﺮ ،ﻭﻻ ﺗﻨﻘﻄﻊ ﺍﻵﻣﺎﻝ .ﺇﻳﺎﻙ ﺃﻥ ﺗﻨـﺪﻡ ﺃﻧـﻚ
ﺿﻴﻌﺖ ﻭﻗﺘﹰﺎ ﺃﻭ ﺟﻬﺎﺩﹰﺍ ﰲ ﻣﻜﺎﻥ ﻣﺎ ،ﻓﺘﻘﻮﻝ :ﻋﻤﻠﺖ ﻫﻨﺎ ﻓﻠﻢ ﺃﻗﻄﻒ ،ﻭﺑﻨﻴﺖ ﻫﻨﺎﻙ ﻭﱂ ﹸﺃﻗِﻢ ،ﻓﻬﺬﻩ ﺍﻟﺪﻧﻴﺎ
ﻣﺴﺎﺭﺡ ﻋﺠﻴﺒﺔ ،ﻓﻘﺪ ﺯﺭﻉ ﺭﺳﻮﻝ ﺍﷲ ﺛﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣﹰﺎ ﰲ ﻣﻜﺔ ﻭﻛﺎﻧﺖ ﺍﻟﺜﻤﺎﺭ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﺭﻣـﻰ
ﻋﻠﻤﺎﺀ ﻛﺜﺮ ﺍﻟﺒﺬﺭ ﰲ ﺃﺭﺽ ﻓﺤﻤﻠﺘﻬﺎ ﺭﻳﺎﺡ ﺍﻟﱪﻛﺔ ﺇﱃ ﺃﺭﺽ ﺃﺧﺮﻯ ﻭﺯﻣﻦ ﺁﺧﺮ ،ﻓﻬﺎ ﻫﻮ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻨﺒﺖ
ﺑﺬﺭﻩ ﺍﻵﻥ ﺷﺠﺮﹰﺍ ﻣﺜﻤﺮﹰﺍ ﻋﺎﻟﻴﺎﹰ ،ﻭﻫﺎ ﻫﻮ ﺳﻴﺪ ﻗﻄﺐ ﲡﲎ ﻏﺮﺍﺳﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ،ﻭﺗﻔﻜـﺮ ﰲ ﺇﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ
ﲔ ِﻣ ﻦ ﹸﻛ ﱢﻞ ﹶﻓ ﺞ ﻋﻤِﻴـ ٍﻖ{
ﺤ ﺞ ﻳ ﹾﺄﺗﻮ ﻙ ِﺭﺟﺎﻟﹰﺎ ﻭ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺿﺎ ِﻣ ٍﺮ ﻳ ﹾﺄِﺗ
ﺱ ﺑِﺎﹾﻟ
ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﻳﻨﺎﺩﻱ } ﻭﺃﹶ ﱢﺫ ﹾﻥ ﻓِﻲ ﺍﻟﻨﺎ ِ
]ﺍﳊﺞ [٢٧ :ﰲ ﺃﺭﺽ ﻗﻔﺮﺓ ،ﺻﺤﺮﺍﺀ ﻻ ﺯﺭﻉ ﻭﻻ ﻣﺎﺀ ،ﻓﺄﲰﻊ ﺍﷲ ﺍﳋﻠﻖ ﺃﺫﺍﻧﻪ ﻭﺍﺳﺘﺠﺎﺑﺖ ﻟـﻪ ﺃﻣـﻢ ﻻ
ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ﺑﻌﺪﻩ ،ﻭﻫﺎ ﻫﻲ ﺍﻟﻌﻴﻮﻥ ﺗﺸﺮﺋﺐ ﺇﱃ ﺫﺭﻳﺔ ﺇﺳﺤﻖ ﻭﺍﻷﺳﺒﺎﻁ ،ﻭﺍﻟﻌﲔ ﺗﻜﺎﺩ ﲤﻴﻞ ﻋﻦ ﻫـﺬﺍ
ﺍﻟﺮﺿﻴﻊ ﻭﺃﻣﻪ ﰲ ﺍﻟﺒﻴﺪﺍﺀ ،ﺇﲰﺎﻋﻴﻞ ﻭﺃﻣﻪ ﻫﺎﺟﺮ ،ﻭﻟﻜﻦ ﻛﺎﻥ ﻟﻜﻠﻤﺔ ﺍﻟﻐﻴﺐ ﻓﺼﻞ ﺁﺧﺮ ،ﻓﺎﳋﲑ ﻻ ﻳﻀﻴﻊ -
} ﹶﺃ ﺣﺼﺎ ﻩ ﺍﻟﱠﻠ ﻪ ﻭﻧﺴﻮ ﻩ{ ]ﺍﺎﺩﻟﺔ ،- [٦ :ﻓﻼ ﻋﻠﻴﻚ ﺃﻥ ﻻ ﲢﺼﻴﻪ ﻭﻫﻮ ﰲ ﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﻨﻤﻴﻪ ﺭﲪﺔ
ﻭﻗﺒﻮ ﹰﻻ.
ﺱ
ﺍﻫﺘﻢ ﺑﻨﻔﺴﻚ ﺃﻥ ﺗﻜﻮﻥ ﻏﺮﻳﺒﺎ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ،ﻭﺃﻣﺎ ﺷﺄﻥ ﺍﻷﺭﺽ ﻓﻬﻮ ﻓﻌﻞ ﺍﻟﺮﺏ } :ﻭﹶﺃﻣﺎ ﻣﺎ ﻳﻨ ﹶﻔ ﻊ ﺍﻟﻨـﺎ
ﺽ { ]ﺍﻟﺮﻋﺪ ،[١٧ :ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱٍ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺩ ﺧ ﹶﻞ ﻋﹶﻠﻴ ِﻪ ﻋ ﻤﺮ ،ﻭ ﻫ ﻮ ﻋﻠﹶـﻰ ﺚ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﹶﻓﻴ ﻤ ﹸﻜ ﹸ
ﺕ ِﻓﺮﺍﺷﺎ ﹶﺃ ﻭﹶﺛ ﺮ ِﻣ ﻦ ﻫﺬﹶﺍ؟ ﹶﻓﻘﹶﺎ ﹶﻝ" :ﻣﺎ ﻟِﻲ ﻭﻟِﻠ ﺪﻧﻴﺎ؟ ﻣﺎ
ﺨ ﹾﺬ
ﺼ ٍﲑ ﹶﻗ ﺪ ﹶﺃﱠﺛ ﺮ ﻓِﻲ ﺟﻨِﺒ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﻧِﺒ ﻲ ﺍﻟﱠﻠﻪِ ،ﹶﻟ ِﻮ ﺍﺗ
ﺣ ِ
ﺡ
ﺠ ﺮ ٍﺓ ﺳﺎ ﻋ ﹰﺔ ِﻣ ﻦ ﻧﻬﺎﺭٍ ،ﺛﹸـ ﻢ ﺭﺍ
ﺖ ﺷ ﺤ ﺐ ﺳﺎ ﺭ ﻓِﻲ ﻳ ﻮ ٍﻡ ﺻﺎِﺋﻒٍ ،ﻓﹶﺎ ﺳﺘ ﹶﻈ ﱠﻞ ﺗ ﻣﹶﺜﻠِﻲ ﻭ ﻣﹶﺜ ﹸﻞ ﺍﻟ ﺪﻧﻴﺎ ،ﺇِﻻ ﹶﻛﺮﺍ ِﻛ ٍ
ﻚ ﻫ ﻮ ﺍﹾﻟﹶﺄﺑﺘ ﺮ{ ]ﺍﻟﻜـﻮﺛﺮ: ﻚ ِﺫ ﹾﻛ ﺮ ﻙ{ ]ﺍﻟﺸﺮﺡ ،([٤ :ﻭ }ِﺇ ﱠﻥ ﺷﺎِﻧﹶﺌ ﻭﺗ ﺮ ﹶﻛﻬﺎ" ٢٢٦ﻭﺍﷲ ﻳﻘﻮﻝ } :ﻭ ﺭﹶﻓ ﻌﻨﺎ ﹶﻟ
.[٣ﻓﺎﷲ ﻳﻘﻮﻝ ﺍﳊﻖ ﻭﻫﻮ ﻳﻬﺪﻱ ﺍﻟﺴﺒﻴﻞ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ :
ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ :ﹶﻟﻤﺎ ﻛﺎ ﹶﻥ ﺍﻟ ﻐﺮِﻳﺐ ﹶﻗﻠِﻴﻞ ﺍﻻﻧﺒِﺴﺎﻁ ِﺇﻟﹶﻰ ﺍﻟﻨﺎﺱ ﺑﻞ ﻫﻮ ﻣﺴﺘﻮﺣِﺶ ﻣِﻨﻬﻢ ﺇِﺫ ﻻ ﻳﻜﺎﺩ ﻳﻤـ ﺮ
ﺴﺒِﻴﻞ ﻻ ﻳﻨﻔﹸﺬ ﻓِﻲ ﺳﻔﹶﺮﻩ ِﺇ ﱠﻻ ِﺑ ﹸﻘ ﻮِﺗ ِﻪﻚ ﻋﺎﺑِﺮ ﺍﻟ ِﺑﻤﻦ ﻳﻌﺮِﻓ ﻪ ﻣﺴﺘﺄﻧِﺲ ِﺑ ِﻪ ﹶﻓﻬﻮ ﹶﺫﻟِﻴﻞ ﻓِﻲ ﻧﻔﺴﻪ ﺧﺎﺋِﻒ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﻋﻠﹶﻴ ِﻪ ﻭﺗﺨﻔِﻴﻔﻪ ِﻣ ﻦ ﺍﻷَﺛﻘﺎﻝ ﻏﹶﲑ ﻣﺘﹶﺜﺒﺖ ﺑِﻤﺎ ﻳﻤﻨﻌ ﻪ ﻣِﻦ ﻗﹶﻄﻊ ﺳﻔﹶﺮﻩ ﻣ ﻌ ﻪ ﺯﺍﺩﻩ ﻭﺭﺍ ِﺣﻠﹶﺘﻪ ﻳﺒﻠﱢﻐﺎِﻧ ِﻪ ِﺇﻟﹶﻰ ﺑﻐﻴﺘﻪ ﻣِﻦ
ﻚ ﺇِﺷﺎﺭﺓ ِﺇﻟﹶﻰ ﺇِﻳﺜﺎﺭ ﺍﻟﺰﻫﺪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺃﹶﺧﺬ ﺍﻟﺒﻠﻐﺔ ﻣِﻨﻬﺎ ﻭﺍﻟﻜﹶﻔﺎﻑ ،ﹶﻓﻜﹶﻤﺎ ﻻ ﻗﹶﺼﺪﻩ ﺷﺒ ﻬ ﻪ ِﺑﻬِﻤﺎ ،ﻭﻓِﻲ ﹶﺫِﻟ
١٤٢
ﻚ ﻻ ﻳﺤﺘﺎﺝ ﺍﳌﹸﺆﻣِﻦ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ِﺇﻟﹶﻰ ﺃﹶﻛﺜﹶﺮ ِﻣﻤـﺎ
ﻳﺤﺘﺎﺝ ﺍﳌﹸﺴﺎﻓِﺮ ِﺇﻟﹶﻰ ﺃﹶﻛﺜﹶﺮ ِﻣﻤﺎ ﻳﺒﻠﱢﻐ ﻪ ِﺇﻟﹶﻰ ﻏﺎﻳﺔ ﺳﻔﹶﺮﻩ ﹶﻓ ﹶﻜ ﹶﺬِﻟ
ﺤ ﹼﻞ.
ﻳﺒﻠﱢﻐ ﻪ ﺍ ﹶﳌ
ﺚ ﻋﻠﹶﻰ ﺍﻟﻔﹶﺮﺍﻍ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺰﻫﺪ ﻓِﻴﻬﺎ ﻭﺍﻻﺣﺘِﻘﺎﺭ ﻟﹶﻬﺎ ﻭﺍﻟﻘﹶﻨﺎﻋـﺔﳊ ﹼﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ :ﻫﺬﺍ ﺍﳊﹶﺪِﻳﺚ ﺃﹶﺻﻞ ﻓِﻲ ﺍ ﹶ
ﻓِﻴﻬﺎ ﺑِﺎﻟﺒﻠ ﻐ ِﺔ.
ﺤﺪﺙ ﻧﻔﺴﻚ ﺑِﺎﻟﺒﻘﺎ ِﺀ ﻓِﻴﻬـﺎ
ﳊﺪِﻳﺚ ﻻ ﺗﺮﻛﹶﻦ ِﺇﻟﹶﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺗﺘﺨِﺬﻫﺎ ﻭ ﹶﻃﻨﺎ ﻭﻻ ﺗ ﻱ :ﻣﻌﻨﻰ ﺍ ﹶ ﻭﻗﺎ ﹶﻝ ﺍﻟﻨﻮ ِﻭ
ﻭﻻ ﺗﺘ ﻌﻠﱠﻖ ﻣِﻨﻬﺎ ﺑِﻤﺎ ﻻ ﻳﺘ ﻌﻠﱠﻖ ِﺑ ِﻪ ﺍﻟ ﻐﺮِﻳﺐ ﻓِﻲ ﻏﹶﲑ ﻭﻃﹶﻨﻪ.
ﺴﺒِﻴﻞ ﻫﻮ ﺍﳌﺎ ﺭ ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮِﻳﻖ ﻃﺎِﻟﺒﺎ ﻭﻃﹶﻨﻪ ،ﻓﺎﳌﹶﺮﺀ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﹶﻛﻌﺒ ٍﺪ ﺃﹶﺭ ﺳﹶﻠ ﻪ ﺳﻴﺪﻩ ﻓِـﻲ ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ :ﻋﺎﺑِﺮ ﺍﻟ
ﺸﺄﻧﻪ ﺃﹶﻥ ﻳﺒﺎﺩِﺭ ِﺑﻔِﻌ ِﻞ ﻣﺎ ﺃﹸﺭ ِﺳ ﹶﻞ ﻓِﻴ ِﻪ ﹸﺛ ﻢ ﻳﻌﻮﺩ ِﺇﻟﹶﻰ ﻭﻃﹶﻨﻪ ﻭﻻ ﻳﺘ ﻌﻠﱠﻖ ِﺑﺸﻲ ٍﺀ ﻏﹶﲑ ﻣـﺎ
ﺣﺎﺟﺔ ِﺇﻟﹶﻰ ﻏﹶﲑ ﺑﻠﹶﺪﻩ ،ﹶﻓ
ﻫﻮ ﻓِﻴ ِﻪ
ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ :ﺍﳌﹸﺮﺍﺩ ﺃﹶﻥ ﻳﻨﺰﻝ ﺍﳌﹸﺆﻣِﻦ ﻧﻔﺴﻪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻣ ِﱰﻟﹶﺔ ﺍﻟ ﻐﺮِﻳﺐ ﻓﹶﻼ ﻳﻌﻠﹶﻖ ﻗﹶﻠﺒﻪ ِﺑﺸﻲ ٍﺀ ﻣِﻦ ﺑﻠﹶﺪ ﺍﻟﻐﺮﺑـﺔ ،
ﻉ ِﺇﻟﹶـﻰ
ﻀ ﻲ ﺣﺎﺟﺘﻪ ﻭﺟِﻬﺎﺯﻩ ﻟِﻠ ﺮﺟﻮ ِ ﺑﻞ ﻗﹶﻠﺒﻪ ﻣﺘ ﻌﻠﱢﻖ ﺑِﻮ ﹶﻃِﻨ ِﻪ ﺍﱠﻟﺬِﻱ ﻳﺮﺟِﻊ ِﺇﻟﹶﻴ ِﻪ ،ﻭﻳﺠﻌﻞ ﺇِﻗﺎﻣﺘﻪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ِﻟﻴﻘ ِ
ﻭﻃﹶﻨﻪ ،ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﻟ ﻐﺮِﻳﺐ .ﺃﹶﻭ ﻳﻜﹸﻮﻥ ﻛﺎﳌﹸﺴﺎِﻓ ِﺮ ﻻ ﻳﺴﺘ ِﻘ ﺮ ﻓِﻲ ﻣﻜﺎﻥ ِﺑﻌﻴﻨِ ِﻪ ﺑﻞ ﻫﻮ ﺩﺍﺋِﻢ ﺍﻟﺴﲑ ِﺇﻟﹶﻰ ﺑﻠﹶـﺪ
ﺏ ﺍﻟﻜﹶﺮﻣـﺎِﻧ ﻲﺴﺒِﻴﻞ ﻋﻠﹶﻰ ﺍﻟ ﻐﺮِﻳﺐ ﻭﻗﹶﺪ ﺗ ﹶﻘ ﺪ ﻡ ﺟﻮﺍﺏ ﺍﻟﻄﱢﻴِﺒ ﻲ ،ﻭﺃﹶﺟﺎ ﺍﻹِﻗﺎﻣﺔ .ﻭﺍﺳﺘﺸ ﹶﻜ ﹶﻞ ﻋﻄﻒ ﻋﺎﺑِﺮ ﺍﻟ
ﺹ ،ﻭﻓِﻴ ِﻪ ﻧﻮﻉ ِﻣ ﻦ ﺍﻟﺘ ﺮﻗﱢﻲ َﻷ ﱠﻥ ﺗ ﻌﻠﱡﻘﺎﺗﻪ ﹶﺃﹶﻗ ﹼﻞ ﻣِﻦ ﺗ ﻌﻠﱡﻘﺎﺕ ﺍﻟ ﻐﺮِﻳﺐ ﺍ ﹸﳌﻘِﻴﻢ.
ِﺑﹶﺄﻧ ﻪ ﻣِﻦ ﻋﻄﻒ ﺍﻟﻌﺎ ﻡ ﻋﻠﹶﻰ ﺍﳋﺎ
ﺻﺤﺘﻚ ِﺇﻟﹶﺦ" ﺃﹶﻱ ﺍﻋﻤﻞ ﻣﺎ ﺗﻠﻘﹶﻰ ﻧﻔﻌﻪ ﺑﻌﺪ ﻣﻮﺗﻚ ،ﻭﺑﺎﺩِﺭ ﹶﺃﻳـﺎﻡ ﺻِـﺤﺘﻚ ﺑِﺎﻟ ﻌﻤـ ِﻞ ﻭﻗﹶﻮﻟﻪ " :ﺧﺬ ﻣِﻦ ِ
ﻚ ﺃﹶﻥ ﻳﺼِﻞ ِﺇﻟﹶﻰ ﺍﳌﹶﻌﺎﺩ ِﺑ ﻐ ِﲑﻁ ﻓِﻲ ﹶﺫِﻟ ﺍﻟﺼﺎﻟِﺢ ﹶﻓِﺈ ﱠﻥ ﺍ ﹶﳌﺮﺽ ﻗﹶﺪ ﻳﻄﺮﺃ ﹶﻓﻴﻤﺘﻨِﻊ ِﻣ ﻦ ﺍﻟ ﻌﻤﻞ ﹶﻓﻴﺨﺸﻰ ﻋﻠﹶﻰ ﻣﻦ ﹶﻓ ﺮ ﹶ
ﺐ ﺍﷲ ﹶﻟ ﻪ ﻣﺎ ﻛـﺎ ﹶﻥ ﺽ ﺍﻟﻌﺒﺪ ﺃﹶﻭ ﺳﺎﹶﻓ ﺮ ﹶﻛﺘ ﺼﺤِﻴﺢ " ﺇِﺫﺍ ﻣ ِﺮ ﳊﺪِﻳﺚ ﺍﳌﺎﺿِﻲ ﻓِﻲ ﺍﻟ ﻚﺍﹶ ﺯﺍﺩ .ﻭﻻ ﻳﻌﺎﺭِﺽ ﹶﺫِﻟ
ﺻﺤِﻴﺤﺎ ﻣﻘِﻴﻤﺎ " َﻷﻧ ﻪ ﻭ ﺭ ﺩ ﻓِﻲ ﺣ ﻖ ﻣﻦ ﻳﻌﻤﻞ ،ﻭﺍﻟﺘﺤﺬِﻳﺮ ﺍﱠﻟﺬِﻱ ﻓِﻲ ﺣﺪِﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻓِﻲ ﺣ ﻖ ﻣﻦ ﻳﻌﻤﻞ
ﺿ ِﻪ ﻋﻦ ﺍﻟ ﻌﻤﻞ ﻓﹶﻼ ﻳﻔِﻴﺪ ﻩ ﺍﻟﻨﺪﻡ.
ﺠ ﺰ ِﻟ ﻤ ﺮ ِ
ﺽ ﻧ ِﺪ ﻡ ﻋﻠﹶﻰ ﺗﺮﻛﻪ ﺍﻟ ﻌﻤﻞ ،ﻭ ﻋ
ﻟﹶﻢ ﻳﻌﻤﻞ ﺷﻴﺌﹰﺎ ،ﹶﻓِﺈﻧ ﻪ ﺇِﺫﺍ ﻣ ِﺮ
ﺲ ﻭﺍﻟﺘﻨﺒِﻴﻪ ،ﻭﻻ ﻚ ﻟِﻠﺘﺄﻧِﻴ ِ
ﺲ ﺍ ﹸﳌ ﻌﻠﱢﻢ ﺃﹶﻋﻀﺎﺀ ﺍ ﹸﳌﺘ ﻌﻠﱢﻢ ﻋِﻨﺪ ﺍﻟﺘﻌﻠِﻴﻢ ﻭﺍﳌﹶﻮﻋﻮﻅ ﻋِﻨﺪ ﺍﳌﹶﻮ ِﻋﻈﹶﺔ ﻭ ﹶﺫِﻟ ﳊﺪِﻳﺚ ﻣ ﻭﻓِﻲ ﺍ ﹶ
ﻚ ﻏﺎِﻟﺒﺎ ِﺇ ﱠﻻ ِﺑﻤﻦ ﻳﻤِﻴﻞ ِﺇﻟﹶﻴ ِﻪ ،ﻭﻓِﻴ ِﻪ ﻣﺨﺎ ﹶﻃﺒﺔ ﺍﻟﻮﺍﺣِﺪ ﻭﺇِﺭﺍﺩﺓ ﺍﳉﹶﻤﻊ ،ﻭﺣِﺮﺹ ﺍﻟﻨﺒِـ ﻲ ﻋﻠﹶـﻰ
ﻳﻔﻌﻞ ﹶﺫِﻟ
٢٢٧
ﺾ ﻋﻠﹶﻰ ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﻗﺘِﺼﺎﺭ ﻋﻠﹶﻰ ﻣﺎ ﻻ ﺑ ﺪ ﻣِﻨ ﻪ ﳊ ﺇِﻳﺼﺎﻝ ﺍﳋﹶﲑ ُﻷ ﻣِﺘ ِﻪ ،ﻭﺍ ﹶ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺣﺾ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻐﺮﻳـﺐ؛ ﻷﻥ ﺍﻟﻐﺮﻳـﺐ ﺇﺫﺍ
ﺩﺧﻞ ﺑﻠﺪﺓ ﱂ ﻳﻨﺎﻓﺲ ﺃﻫﻠﻬﺎ ﰲ ﳎﺎﻟﺴﻬﻢ ﻭﱂ ﳜﺮﺝ ﻣﻦ ﺃﻥ ﻳﺮﻭﻩ ﻋﻠﻰ ﺧﻼﻑ ﻋﺎﺩﺗـﻪ ﰲ ﺍﳌﻠﺒـﻮﺱ ،ﻭﻻ
ﻳﻜﻮﻥ ﻣﺘﺪﺑﺮﺍ ﻣﻌﻬﻢ ،ﻭﻛﺬﻟﻚ ﻋﺎﺑﺮ ﺍﻟﺴﺒﻴﻞ ﻓﺈﻧﻪ ﻻ ﻳﺘﺪﺑﺮ ﻭﻻ ﻳﻠﺞ ﰲ ﺍﳋﺼﻮﻣﺎﺕ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺸﺎﺣﻬﻢ
ﻧﺎﻇﺮﺍ ﺇﱃ ﺃﻥ ﻟﺒﺜﻪ ﻣﻌﻬﻢ ﺃﻳﺎﻣﺎ ﻳﺴﲑﺓ.
- ٢٢٧ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٢٣٤ /١١
١٤٣
ﻓﻜﻞ ﺃﺣﻮﺍﻝ ﺍﻟﻐﺮﻳﺐ ﻭﻋﺎﺑﺮ ﺍﻟﺴﺒﻴﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺴﺘﺤﺒﺔ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻤﺆﻣﻦ ،ﻷﻥ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺴﺖ ﻭﻃﻨﺎ ﻟـﻪ،
ﻷﺎ ﲢﺒﺴﻪ ﻋﻦ ﺩﺍﺭﻩ ،ﻭﻫﻲ ﺍﳊﺎﺋﻠﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻗﺮﺍﺭﻩ.
* ﻭﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ) :ﻭﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﻟﺼﺒﺎﺡ( ﺃﻱ ﻻ ﻳﻨﺘﻈﺮ ﺑﺄﻋﻤﺎﻝ ﺍﻟﻠﻴﻞ ﺍﻟﺼـﺒﺎﺡ ﺑـﻞ ﺑـﺎﺩﺭ
ﺑﺎﻟﻌﻤﻞ؛ ﻭﻛﺬﻟﻚ )ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﻼ ﲢﺪﺙ ﻧﻔﺴﻚ ﺑﺎﳌﺴﺎﺀ( ﺃﻱ ﻻ ﺗﺆﺧﺮ ﺃﻋﻤﺎﻝ ﺍﻟﺼـﺒﺎﺡ ﺇﱃ ﺍﻟﻠﻴـﻞ،
)ﻭﺧﺬ ﻣﻦ ﺻﺤﺘﻚ( ﺃﻱ ﺍﻏﺘﻨﻢ ﺯﻣﻦ ﺍﻟﻘﻮﺓ ﻓﺎﺳﺘﺴﻠﻒ ﻣﻨﻚ ﻟﻚ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺳﻴﺄﰐ ﻋﻠﻴﻚ ﺯﻣﺎﻥ ﻃﻮﻳـﻞ
٢٢٨
ﻭﺃﻧﺖ ﲢﺖ ﺍﻷﺭﺽ ﻻ ﳝﻜﻨﻚ ﺃﻥ ﺗﺬﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﺒﺎﺩﺭ ﰲ ﺯﻣﻦ ﺳﻼﻣﺘﻚ
ﻭﻓﻴﻪ :
) (١ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﻨﺼﻴﺤﺔ ﻭﺍﻹﺭﺷﺎﺩ ﳌﻦ ﱂ ﻳﻄﻠﺐ ﺫﻟﻚ.
) (٣ﳐﺎﻃﺒﺔ ﺍﻟﻮﺍﺣﺪ ﻭﺇﺭﺍﺩﺓ ﺍﳉﻤﻊ ،ﻓﺈﻥ ﻫﺬﺍ ﻻ ﳜﺺ ﺍﺑﻦ ﻋﻤﺮ ،ﺑﻞ ﻳﻌﻢ ﲨﻴﻊ ﺍﻷﻣﺔ ..
) (٣ﺍﳊﺾ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺰﻫﺪ ﻓﻴﻬﺎ ،ﻭﺃﻻ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻣﻘﺪﺍﺭ ﺍﻟﻀﺮﻭﺭﺓ ﺍﳌﻌﻴﻨـﺔ ﻋﻠـﻰ
ﺍﻵﺧﺮﺓ ..
) (٤ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻮﺕ ﻭﺍﳋﻮﻑ ﻣﻦ ﻭﻗﻮﻋﻪ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ.
) (٥ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻗﺒﻞ ﺃﻥ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ،ﻭﳛﻮﻝ ﻣﺮﺽ ﺃﻭ ﻣﻮﺕ ،ﺃﻭ ﺑﻌﺾ ﺍﻵﻳـﺎﺕ
ﺍﻟﱵ ﻻ ﻳﻘﺒﻞ ﻣﻌﻬﺎ ﻋﻤﻞ ..
) (٦ﻣﺲ ﺍﳌﻌﻠﻢ ﺃﻋﻀﺎﺀ ﺍﳌﺘﻌﻠﻢ ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴﻢ ﻟﻠﺘﺄﻧﻴﺲ ﻭﺍﻟﺘﻨﺒﻴﻪ.
) (٧ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ ،ﺇﺫ ﺍﻟﻐﺮﻳﺐ ﻟﻘﻠﺔ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﻨﺎﺱ ﻗﻠﻴﻞ ﺍﳊﺴﺪ ﻭﺍﻟﻌـﺪﺍﻭﺓ ،ﻭﺍﳊﻘـﺪ ﻭﺍﻟﻨﻔـﺎﻕ،
ﻭﺍﻟﱰﺍﻉ ﻭﲨﻴﻊ ﺍﻟﺮﺫﺍﺋﻞ ﺍﻟﱵ ﺗﻨﺸﺄ ﺑﺎﻻﺧﺘﻼﻁ ﺑﺎﳋﻼﺋﻖ ﻭﻟﻘﻠﺔ ﺇﻗﺎﻣﺘﻪ ﻗﻠﻴﻞ ﺍﻟﺪﺍﺭ ﻭﺍﻟﺒﺴﺘﺎﻥ ﻭﺍﳌﺰﺭﻋﺔ ،ﻭﺳﺎﺋﺮ
ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺸﻐﻞ ﻋﻦ ﺍﳋﺎﻟﻖ ﻣﻦ ﱂ ﻳﻮﻓﻘﻪ ﺍﷲ.
) (٨ﺗﻘﺼﲑ ﺍﻷﻣﻞ ،ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻮﺕ.
) (٩ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﰲ ﻗﺼﺮ ﺍﻷﻣﻞ ﰲ ﺍﻟﺪﻧﻴﺎ.
) (١٠ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻳﻀﺒﻂ ﺗﻌﺎﻣﻞ ﺍﳌﺆﻣﻦ ﻣﻊ ﺍﻟﺪﻧﻴﺎ ،ﻓﻴﻨﻈﺮ ﳍﺎ ﻋﻠﻰ ﺃ؟ﺍ ﳑﺮ ﻻ ﻣﻘﺮ.
) (١١ﻳﺒﲔ ﻣﺘﺮﻟﺔ ﺍﻟﺪﻧﻴﺎ ﻋﻨﺪ ﺍﳌﺆﻣﻦ ﻭﺃ؟ﺍ ﺃﻗﻞ ﺷﺄﻧﹰﺎ ﻣﻦ ﺃﻥ ﻳﺘﻌﻠﻖ ؟ﺍ ﺃﻭ ﻳﺼﺮﻑ ﳍﺎ ﳘﻪ ﻭﳘﺘﻪ ﺑﻞ ﻳﺴﺨﺮﻫﺎ
ﰲ ﻃﺎﻋﺔ ﺍﷲ.
) (١٢ﻻ ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺮﺯﻕ ﻭﲢﺮﱘ ﻣﻠﺬﺍﺕ ﺍﻟﺪﻧﻴﺎ ،ﺑﺪﻟﻴﻞ ﻓﻌﻞ ﺍﻟﻨﱯ - -ﺍﻟﺬﻱ ﻗﺎﻝ ﻫﺬﻩ
ﺍﻟﻮﺻﻴﺔ ﻭﺻﺤﺎﺑﺘﻪ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﻃﺒﻘﻮﻫﺎ ﻓﻘﺪ ﺗﺎﺟﺮﻭﺍ ﻭﻋﻤﻠﻮﺍ ﻭﺗﻠﺬﺫﻭﺍ ﺑﺎﳊﻼﻝ ﳑﺎ ﻳﺪﻝ ﻋﻠـﻰ ﺃﻥ ﺍﳌـﺮﺍﺩ
ﺑﺎﳊﺪﻳﺚ ﻋﺪﻡ ﺍﻟﺘﻌﻠﻖ ﲝﻴﺚ ﺗﺼﺪﻩ ﻋﻦ ﻃﺎﻋﺔ ﺭﺑﻪ.
١٤٤
) (١٣ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺼﻴﺤﺔ ﺗﺒﺬﻝ ﺃﺣﻴﺎﻧﹰﺎ ﺑﺪﻭﻥ ﺳﺆﺍﻝ ﻭﻃﻠﺐ ،ﻓﻘﺪ ﺃﺳـﺪﻯ ﺍﻟـﻨﱯ - -
ﻫﺬﻩ ﺍﻟﻨﺼﻴﺤﺔ ﻻﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺑﺪﻭﻥ ﺳﺆﺍﻝ ﻭﻃﻠﺐ ﻣﻨﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺷﺄﻥ ﺍﳌﺆﻣﻦ.
) (١٤ﻳﺮﰊ ﺍﳊﺪﻳﺚ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺃﻥ ﻳﺰﻭﻝ ﻣﻦ ﺫﻫﻨﻪ ﺍﳋﻠﻮﺩ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺮﻳﺐ
ﺍﻟﺬﻱ ﳝﺮ ﺑﺒﻠﺪ ﻓﺈﻧﻪ ﺟﻌﻞ ﰲ ﻗﺮﺍﺭﺓ ﺫﻫﻨﻪ ﺃﻧﻪ ﻟﻦ ﻳﺴﺘﻘﺮ ﻓﻴﻬﺎ.
) (١٥ﻗﻮﻟﻪ " ﻏﺮﻳﺐ " ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺳﻔﺮ ﻟﻠﺪﺍﺭ ﺍﻵﺧﺮﺓ.
) (١٦ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﻐﺮﺑﺔ ﻟﻠﺮﺟﻞ ﺍﻟﻐﺮﻳﺐ ﻣﺎ ﻳﻠﻲ-:
ﺃ -ﻋﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ ﰲ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﳝﺮ ﻋﻠﻴﻪ ،ﻭﻛﺬﻟﻚ ﺍﳌﺆﻣﻦ ﻻ ﻳﺴﺘﻘﺮ ﰲ ﺍﻟﺪﻧﻴﺎ.
ﺏ -ﺭﺿﺎﺅﻩ ﺑﺎﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳌﺘﺎﻉ ،ﻭﻫﺬﺍ ﻫﻮ ﺣﺎﻝ ﺍﳌﺆﻣﻦ ﺍﻟﺘﻘﻲ ﻣﻊ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﻓﲑﺿﻰ ﺑﺎﻟﻘﻠﻴﻞ ﻣﻨﻪ.
ﺝ -ﺍﻟﻐﺮﻳﺐ ﻻ ﻳﻨﺎﻓﺲ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﰲ ﺩﻧﻴﺎﻫﻢ ﻭﺑﻨﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺷﺆﻭ؟ﻡ ﻷﻥ ﳘﺘﻪ ﻣﺘﻌﻠﻘﺔ ﲟﺎ ﺃﻣﺎﻣﻪ ﻣـﻦ
ﻃﺮﻳﻖ ،ﻭﻛﺬﻟﻚ ﺍﳌﺆﻣﻦ ﻻ ﻳﻨﺎﻓﺲ ﺍﻟﻨﺎﺱ ﰲ ﺩﻧﻴﺎﻫﻢ ﺑﻞ ﳘﻪ ﻣﻌﻠﻖ ﺑﺎﻵﺧﺮﺓ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﳌﺎ ﺃﻣﺎﻣﻪ.
ﺩ -ﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﻠﺴﻔﺮ ﰲ ﺃﻱ ﳊﻈﺔ ﺃﻭ ﺳﺎﻋﺔ ،ﻭﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺍﳌﺆﻣﻦ ﻣﺴﺘﻌﺪ ﻟﻠﻘﺎﺀ ﺭﺑـﻪ ﻣـﱴ ﺷـﺎﺀ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ.
ﻫـ ﺍﻟﻐﺮﻳﺐ ﻻ ﻳﺄﺳﻒ ﻭﳛﺰﻥ ﻟﻔﻮﺍﺕ ﺷﻲﺀ ﻣﻦ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ ﻷ؟ﺍ ﻻ ﺗﻌﻨﻴﻪ ﻭﻛﺬﻟﻚ ﺍﳌـﺆﻣﻦ
ﻻ ﻳﺄﺳﻒ ﻭﳛﺰﻥ ﻟﻔﻮﺍﺕ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﺣﺰﻧﹰﺎ ﻳﻘﻄﻌﻪ ﻋﻦ ﻋﻤﻠﻪ ﻭﺁﺧﺮﺗﻪ .ﻭﺍﻟﻐﺮﻳـﺐ ﻻ ﻳﻄﻤـﺌﻦ
ﻭﻳﺮﺗﺎﺡ ﺣﱴ ﺗﻨﻘﻄﻊ ﻏﺮﺑﺘﻪ ﺑﺎﻟﻮﺻﻮﻝ ﳌﺎ ﻳﺮﻳﺪ ،ﻭﺍﳌﺆﻣﻦ ﻻ ﻳﺮﺗﺎﺡ ﻭﻻ ﻳﻄﻤﺌﻦ ﺣﱴ ﻳﻮﺻﻠﻪ ﺍﷲ ﺑﻔﻀﻠﻪ ﻟﺪﺍﺭ
ﻛﺮﺍﻣﺘﻪ.
ﺯ -ﺍﻟﻐﺮﻳﺐ ﳚﻌﻞ ﺇﻗﺎﻣﺘﻪ ﰲ ﺫﻟﻚ ﺍﻟﺒﻠﺪ ﻋﻮﻧﹰﺎ ﻟﻪ ﻋﻠﻰ ﻗﻄﻊ ﺳﻔﺮﻩ ،ﻓﻴﺘﺰﻭﺩ ﻓﻴﻪ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺮﺍﺣـﺔ
ﻟﻴﻮﺍﺻﻞ ﺳﲑﻩ ،ﻭﻛﺬﻟﻚ ﺍﳌﺆﻣﻦ ﳚﻌﻞ ﺍﻟﺪﻧﻴﺎ ﻋﻮﻧﹰﺎ ﻟﻪ ﻋﻠﻰ ﺳﻔﺮﻩ ﻟﻠﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻴﺘﺰﻭﺩ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼـﺎﳊﺔ
ﻟﺘﻌﻴﻨﻪ ﻋﻠﻰ ﺳﻔﺮﻩ.
) (١٧ﻗﻮﻟﻪ " ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ " ﻳﺸﺘﺮﻛﺎﻥ ﰲ ﻋﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻻﺳﺘﻴﻄﺎﻥ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺮﺣﻴﻞ.
) (١٨ﺍﳊﺪﻳﺚ ﻳﺮﰊ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺍﻟﺘﻄﻠﻊ ﻟﻶﺧﺮﺓ ﻭﺍﻟﻨﻈﺮ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﳍﺎ.
) (١٩ﻳﺒﲔ ﺍﳊﺪﻳﺚ ﻣﺪﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﺧﺮﺓ ﻭﺃ؟ﺍ ﻛﺈﻗﺎﻣﺔ ﻏﺮﻳﺐ ﰲ ﻏﺮﺑﺘﻪ ﻣﻘﺎﺭﻧﺔ ﺑﺎﺳﺘﻴﻄﺎﻧﻪ ﰲ ﺑﻠـﺪﻩ
ﺃﻭ ﺍﺳﺘﺮﺍﺣﺔ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﻣﻘﺎﺭﻧﺔ ﲟﺪﺓ ﺇﻗﺎﻣﺘﻪ ﻋﻨﺪ ﺃﻫﻠﻪ.
ﻕ ﺩﺍﺋﻢ.
) (٢٠ﻳﺪﻝ ﺍﳊﺪﻳﺚ ﲟﻔﻬﻮﻣﻪ ﻋﻠﻰ ﺧﺴﺎﺭﺓ ﻣﻦ ﺑﺎﻉ ﺩﻧﻴﺎﻩ ﺑﺪﻳﻨﻪ ،ﻷﻧﻪ ﺑﺎﻉ ﻓﺎ ٍﻥ ﺯﺍﺋﻞ ﺑﺒﺎ ٍ
) (٢١ﻗﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ " ﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﻟﺼﺒﺎﺡ ،ﻭﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﳌﺴﺎﺀ
" ﺗﻔﺴﲑ ﳊﺪﻳﺚ ﺍﻟﺒﺎﺏ ،ﻭﺗﻄﺒﻴﻖ ﻋﻤﻠﻲ ﻟﻠﺤﺪﻳﺚ.
) (٢٢ﺍﳊﺪﻳﺚ ﻻ ﻳﻨﻔﻲ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺍﻟﺘﺰﻭﺩ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﺃﻥ ﺍﻟﻐﺮﻳﺐ ﰲ ﺣﺎﻝ ﻏﺮﺑﺘﻪ ﻻ ﻳﻘﻄﻌﻪ ﺫﻟـﻚ
ﻋﻦ ﺍﻟﺘﺰﻭﺩ ﻭﺍﻷﻛﻞ ﻭﺍﻟﺮﺯﻕ.
) (٢٣ﻭﺻﻒ ﺍﻟﻐﺮﺑﺔ ﰲ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻣﺮﻳﻦ-:
١٤٥
ﺍﻷﻭﻝ :ﻳﻨﻔﻲ ﺍﻟﻌﺠﺐ ﻭﺍﻟﻜﱪ ﻭﺍﻟﺒﻄﺮ ﻭﺍﻟﻔﺨﺮ ﻷﻥ ﺍﻟﻐﺮﻳﺐ ﻛﺬﻟﻚ.
ﺍﻟﺜﺎﱐ :ﻳﻮﺣﻲ ﺍﻟﻠﻔﻆ ﺑﺎﳌﺴﻜﻨﺔ ﻭﺍﻟﺬﻟﺔ ﺍﳉﺰﺋﻴﺔ.
ﻭﻛِﻼ ﺍﻷﻣﺮﻳﻦ ﳚﺐ ﺃﻥ ﻳﺘﺤﻠﻰ ؟ﻣﺎ ﺍﳌﺆﻣﻦ ،ﻓﻴﻨﻔﻲ ﺍﻟﻜﱪ ﻭﺍﻟﺒﻄﺮ ﻭﺍﻟﻔﺨﺮ ،ﻭﻳﻠﺒﺲ ﻟﺒﺎﺱ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﻔﻘـﺮ
٢٢٩
ﻭﺍﻟﺬﻟﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ.
ـــــــــــ
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮﺩ ﳎﻨﺪﺓ:
ﻑ ِﻣﻨﻬﺎ
ﺠﻨ ﺪﹲﺓ ﹶﻓﻤﺎ ﺗﻌﺎ ﺭ
ﺡ ﺟﻨﻮ ﺩ ﻣ
ﺖ ﺍﻟﻨِﺒ ﻲ ،ﻳﻘﹸﻮ ﹸﻝ» :ﺍ َﻷ ﺭﻭﺍ
ﺖ :ﺳ ِﻤ ﻌ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ،ﻗﹶﺎﹶﻟ
ﺸ ﹶﺔ ﺭ ِ ﻋ ﻦ ﻋﺎِﺋ
ﻒ«. ٢٣٠ ﺍﹾﺋﺘﹶﻠﻒ ،ﻭﻣﺎ ﺗﻨﺎ ﹶﻛ ﺮ ِﻣﻨﻬﺎ ﺍ ﺧﺘﹶﻠ
ﳊﻤﻞ ،ﻓﺈﺫﺍ ﺍﺗﻔﻖ ﺍﳍﻢ ﲰﻴﺖ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻮﺣﺪﺓ ﻭﺇﻻ ﻓﻬـﻲ ﻏﺒـﺎﺭ ﻼﻙ ﺍﻟﻮﺻﻮﻝ ﺑﲔ ﺍﻟﺮﻛﺎﺋﺐ ﺑﺎﺗﻔﺎﻕ ﺍ ِ ِﻣ ﹶ
ﺭﻳﺢ ،ﻭﺍﳉﻨﻮﺩ ﻻ ﺗﻨﺒﺖ ﻣﻦ ﺍﻷﺭﺽ ﺑﻞ ﲡﻨﺪ ﺑﺎﳊﻤﻞ ،ﻓﺤﻤﻞ ﻣﻦ ﻣﻌﺪﻧﻪ ﻭﲪﻞ ﻣﻦ ﺻﺎﻧﻌﻴﻪ ﻭﻳﺪ ﺻﺎﺣﺒﻪ،
ﻭﺑﻨﺎﺀ ﺍﳉﻤﺎﻋﺎﺕ ﻳﺘﻢ ﺑﺒﻨﺎﺀ ﺃﺭﻭﺍﺣﻬﺎ ،ﻭﻫﻲ ﺍﳍﻤﻮﻡ ﻭﺍﻟﻐﺎﻳﺎﺕ ،ﻓﺎﻟﻌﻠﻢ ﺭﺣﻢ ﺑﲔ ﺃﻫﻠـﻪ ﻭﻛـﺬﺍ ﺍﻟﺘﻘـﻮﻯ
ﻭﺍﳉﻬﺎﺩ ،ﻳﺘﻮﺍﺻﻠﻮﻥ ﺑﻴﻨﻬﻢ ﺑﺎﳍﺪﻳﺔ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﳊﺐ ،ﻭﺑﻨﺎﺀ ﰲ ﺃﺑﺪﺍﺎ ،ﻓﺎﳌﻴﺪﺍﻥ ﳚﻤﻊ ﺃﻫﻠﻪ ﺣـﲔ
ﺗﻨﺼﺐ ﺍﻷﻗﺪﺍﻡ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳍﺠﺮﺓ ﺍﻟﱵ ﻻ ﺗﻨﻘﻄﻊ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻹﻋﺪﺍﺩ ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺍﷲ
ﺭﻏﻢ ﺃﻧﻒ ﺍﳌﺨﻨﺜﲔ.
ﻒ ﺑﻴﻨ ﻬ ﻢ ِﺇﻧـ ﻪ ﻋﺰِﻳـ ﺰ ﺣﻜِـﻴ ﻢ{
ﺖ ﺑﻴ ﻦ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﱠﻠ ﻪ ﹶﺃﱠﻟ
ﺽ ﺟﻤِﻴﻌﺎ ﻣﺎ ﹶﺃﱠﻟ ﹾﻔ
ﺖ ﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
}ﹶﻟ ﻮ ﹶﺃﻧ ﹶﻔ ﹾﻘ
]ﺍﻷﻧﻔﺎﻝ [٦٣ :ﻭﺍﻟﺘﺄﻟﻴﻒ ﻫﻮ ﺍﳉﻤﻊ ﻋﻠﻰ ﻭﺟﻪ ﺍﳉﻤﺎﻝ ﻭﺭﻭﻋﺔ ﺍﳌﻌﲎ ،ﻓﺤﲔ ﺗﺘﻔﻖ ﺍﳊﺮﻭﻑ ﰲ ﺍﺟﺘﻤﺎﻋﻬﺎ
ﻋﻠﻰ ﻣﻌﲎ ﻳﻜﻮﻥ ﺗﺄﻟﻴﻔﺎﹰ ،ﻭﻛﺬﺍ ﺍﻟﻨﺎﺱ ﺣﲔ ﳚﺘﻤﻌﻮﻥ ﻋﻠﻰ ﻫﻢ ﻭﺍﺣﺪ ﻭﻣﻘﺼﺪ ﻣﺘﻔﻖ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﺃﻟﻔـﺔ
ﻭﳏﺒﺔ ،ﻭﺑﺬﻟﻚ ﺗﻘﻊ ﻣﻘﺎﺻﺪﻫﻢ ﻭﻳﺒﻠﻐﻮﻥ ﺃﻫﺪﺍﻓﻬﻢ ،ﻭﳐﻄﺊ ﻣﻦ ﻇﻦ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺘﺤﺪﺙ ﻓﻘﻂ ﻋـﻦ
ﺃﻣﺮ ﻗﺪ ﻗﻀﻲ ﻭﺍﻧﺘﻬﻰ ﻭﺍﻟﻨﺎﺱ ﻳﻌﻴﺸﻮﻥ ﻋﻠﻰ ﻭﺿﻊ ﻻﺑﺪ ﳍﻢ ﻓﻴﻪ ﺑﻞ ﺍﳊﻖ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻊ ﺣﺪﻳﺜﻪ ﻋﻦ
ﺫﻟﻚ ﺇﳕﺎ ﻳﺘﺤﺪﺙ ﻋﻦ ﺃﺛﺮ ﻣﺎ ﳚﻨﺪ ﺍﳌﺮﺀ ﻓﻴﻪ ﻣﻦ ﺗﺮﺑﻴﺔ ﺃﻫﻠﻪ ﻟﻪ ﻭﻣﻦ ﺗﺮﺑﻴﺘﻪ ﻟﻨﻔﺴﻪ ،ﻓﻬﻲ "ﳎﻨﺪﺓ" ﻭﺍﻟﺘﺠﻨﻴﺪ
ﻛﺎﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﻟﺘﻌﻠﻢ ﻭﺍﻟﺼﱪ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﻟﺘﺼﱪ ،ﻓﻤﺎ ﺟﻨﺪ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ﻟﻪ ﻓﻬﻮ ﺟﻨـﺪﻱ ﻟـﻪ ،ﻭـﺬﺍ
ﳛﺪﺙ ﺍﻟﻠﻘﺎﺀ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻟﻄﺮﻳﻖ ﻭﺍﳍﺪﻑ ،ﻭﻗﺪ ﺣﺼﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻫـﺪﺍﻓﻬﻢ ﻟـﻮﻋﻴﻬﻢ
ﺍﻟﻌﻤﻴﻖ ﳌﺎ ﳛﻤﻞ ﺍﻟﻘﺎﺋﺪ ﻣﻦ ﻫﺪﻑ ﻭﻣﻘﺼﺪ ،ﻭﺑﺎﻟﺘﺎﱄ ﺻﻤﺪﻭﺍ ﺃﻣﺎﻡ ﳏﻦ ﺍﻟﻄﺮﻳﻖ ﳊﺒﻬﻢ ﻟﻘﺎﺋﺪﻫﻢ ﻭﺣﺒـﻬﻢ
ﺻ ﺪ ﺭ ﹶﺃﺑِـﻲ ﺑﻜﹾـ ٍﺮ
ﺡ ﺍﻟﱠﻠ ﻪ
ﺍﳌﺘﺒﺎﺩﻝ ﺑﻴﻨﻬﻢ ،ﻭﻫﺬﺍ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻘﻮﻝ» :ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻫ ﻮ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻗﹶ ﺪ ﺷ ﺮ
١٤٦
ﳊ ﻖ« ٢٣١ﻭﺫﻟﻚ ﰲ ﻗﺘﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻤﺮﺗﺪﻳﻦ ،ﻭﻫﺬﺍ ﻣﺮﺟﻊ ﻳﺘﻌﻠـﻖ ﺑـﺄﻣﺮ
ﺖ ﹶﺃﻧ ﻪ ﺍ ﹶ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﻓ ﻌ ﺮ ﹾﻓ
ﺭ ِ
ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ ﻻ ﻛﻤﺎ ﻳﻌﻠﻢ ﺍﶈﺠﻮﺑﻮﻥ ﺑﺎﻷﻟﻔﺎﻅ ﻭﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﳉﻮﻓﺎﺀ.
ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﲨﺎﻋﺔ ﳏﻨﺔ ﻭﺍﺑﺘﻼﺀ ،ﻭﻣﻜﺮ ﺃﻋﺪﺍﺋﻬﺎ ﺎ ﺷﺪﻳﺪ } ﻭﹶﻗ ﺪ ﻣ ﹶﻜﺮﻭﺍ ﻣ ﹾﻜ ﺮ ﻫ ﻢ ﻭ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﻣ ﹾﻜ ﺮ ﻫ ﻢ
ﺠﺒﺎ ﹸﻝ { ]ﺇﺑﺮﺍﻫﻴﻢ ،[٤٦ :ﻭﺗﺼﻔﻴﺘﻬﺎ ﻣﻦ ﺍﻟﺪﺭﻥ ﺧﻠﻮﺻﹰﺎ ﺎ ﺇﱃ ﺍﻟﻄﻬﺮ ﻫﻲ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣ ﹾﻜ ﺮ ﻫ ﻢ ِﻟﺘﺰﻭ ﹶﻝ ِﻣﻨ ﻪ ﺍﹾﻟ ِ
ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﺎ ،ﻓﺤﺎﳍﺎ ﻛﺄﺎ ﻋﻠﻰ ﻧﺎﺭ ﻭﺷﺪﺓ ،ﻭﻣﻦ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻟﻪ ﻓﻼ ﻳﺼﻤﺪ ﺇﻻ ﲝﻤﻞ ﺛﻘﻴـﻞ ﻣـﻦ
ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ،ﻭﺗﺪﺭﻳﺐ ﺷﺎﻕ ﻋﻠﻰ ﺍﳌﻬﻤﺎﺕ ﻭﺧﺎﺻﺔ ﻣﺎ ﻳﺘﻌﻠﻖ ﰲ ﺩﺍﺧﻞ ﺍﳉﻤﺎﻋﺔ ﻧﻔﺴﻬﺎ ،ﻓﺎﳌﺮﺀ ﺣﲔ
ﻳﺮﻯ ﻭﺟﻮﻫﹰﺎ ﻳﻌﺮﻓﻬﺎ ﻭﻳﺄﻟﻒ ﺎ ﻭﻳﺄﻧﺲ ﻣﻌﻬﺎ ﻓﺈﻥ ﻧﻔﺴﻪ ﺗﺜﺒﺖ ﻭﺗﺆﻭﺏ ﺇﻥ ﺃﺻﺎﺎ ﺍﻟﻔﺰﻉ ،ﺃﻣـﺎ ﺇﻥ ﻧﻈـﺮ
ﻓﺮﺃﻯ ﻭﺟﻮﻫﺎ ﻣﻨﻜﺮﺓ ﻻ ﻳﻌﺮﻓﻬﺎ ،ﻭﳐﺘﻠﻔﺔ ﻣﺘﺪﺍﺑﺮﺓ ﻓﺈﻥ ﺍﻟﻐﺮﺑﺔ ﺗﺸﺘﺪ ﻋﻠﻴﻪ ﻭﺍﶈﻦ ﺗﺘﻀﺎﻋﻒ ﻭﺣﻴﻨـﻬﺎ ﻳﻘـﻊ
ﺍﶈﺬﻭﺭ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﱵ ﻫﻲ ﺭﺃﺱ ﺍﻟﺸﻘﺎﺀ ﻭﺍﳍﺰﳝﺔ ،ﻭﻗﺪ ﻭﻗﻊ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ﻣﻦ ﺍﶈﻦ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴـﺔ
ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ ،ﻟﻜﻦ ﺣﺒﻬﻢ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﺃﻟﻔﺔ ﻗﻠﻮﻢ ﺍﻟﻄﺎﻫﺮﺓ ﻟﻘﻠﺒﻪ ﺍﻟﻄﺎﻫﺮ ،ﻭﺃﻧﺲ ﺃﺭﻭﺍﺣﻬﻢ ﺍﳋﺎﻟﺼﺔ
ﺑﺬﻛﺮﻯ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻣﻊ ﺭﻭﺣﻪ ﺍﻟﱵ ﻫﻲ ﻛﺬﻟﻚ ﺑﻞ ﻫﻲ ﺃﻋﻼﻫﺎ ﻭﺃﲰﺎﻫﺎ ﰲ ﺫﻟﻚ ،ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﶈﻦ ﲤﺮ
ﻋﻠﻴﻬﻢ ﻓﺘﺰﻳﺪﻫﻢ ﺻﻼﺑﺔ ﻭﻗﻮﺓ ،ﻓﻔﻲ ﺃﹸﺣﺪ ﲡﺪ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺸﺘﺪﻭﻥ ﺑﺎﻻﻟﺘﺼﺎﻕ ﻣﻦ ﺣﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﰲ
ﺣﺎﻝ ﻟﻮ ﻛﺎﻥ ﻣﻊ ﻏﲑﻫﻢ ﻟﻮﺟﺪﻢ ﳎﺮﺩ ﺃﺷﺒﺎﺡ ﺫﺍﻫﺒﺔ ،ﻭﰲ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﺣﻴﺚ ﺍﻟﻔﺘﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ،ﻓﺮﺳﻮﻝ
ﺍﷲ ﺑﺸﺮﻫﻢ ﺑﺎﻟﻔﺘﺢ ،ﻭﻓﻬﻤﻮﺍ ﻣﻦ ﺫﻟﻚ ﺃﻢ ﺳﻴﺪﺧﻠﻮﻥ ﻣﻜﺔ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ،ﻓﻤﺎ ﺃﻥ ﻋﻘﺪ ﺍﻟﺼـﻠﺢ ﻋﻠـﻰ
ﺻﻮﺭﺓ ﱂ ﲣﻄﺮ ﻋﻠﻰ ﺑﺎﳍﻢ ،ﻭﺭﺃﻭﺍ ﻓﻴﻬﺎ ﺗﻨﺎﺯ ﹰﻻ ﻋﻦ ﺗﻮﱄ ﺍﳌﺆﻣﻦ ﻷﺧﻴﻪ ،ﻭﺗﻨﺎﺯ ﹰﻻ ﻋﻤﺎ ﻋﻘﺪﻭﺍ ﺍﻟﻌﺰﻡ ﻋﻠﻴﻪ ﻣﻦ
ﺍﻹﺣﺮﺍﻡ ﻟﻠﻌﻤﺮﺓ ،ﻓﺜﺎﺭﺕ ﻧﻔﻮﺳﻬﻢ ،ﻭﺍﺷﺘﺪ ﺍﻷﻣﺮ ﻋﻠﻴﻬﻢ ﺣﱴ ﺃﻥ ﺍﻟﻨﱯ ﺃﻣﺮﻫﻢ ﺑﺎﻹﺣﻼﻝ ﻓﻠـﻢ ﺗﻘـﻮ
ﺃﺑﺪﺍﻢ ﻭﻧﻔﻮﺳﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺻﺎﺭ ﺭﺳﻮﻝ ﺍﷲ ﻏﻀﺒﺎﻧﹰﺎ ﺧﻮﻑ ﻫﻼﻛﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ،ﰒ ﳌـﺎ
ﺧﺮﺝ ﺇﻟﻴﻬﻢ ﻭﺣﻠﻖ ﺃﻣﺎﻣﻬﻢ ﻭﺃﺣﻞ ﻣﻦ ﺇﺣﺮﺍﻣﻪ ،ﻗﺎﻣﻮﺍ ﳛﻠﻮﻥ ﻭﳛﻠﻘﻮﻥ ﺣﱴ ﻳﻜﺎﺩ ﺍﻟﺮﺟﻞ ﻳﺪﻣﻲ ﺻـﺎﺣﺒﻪ
ﻣﻦ ﺍﻟﻐﻀﺐ ،ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﶈﻨﺔ ﺍﻟﺸﺪﻳﺪﺓ ﱂ ﻳﻜﻦ ﻟﻴﺜﺒﺖ ﳍﺎ ﺟﻨﺪ ﺇﻻ ﺇﻥ ﺃﺣﺒﻮﺍ ﺻﺎﺣﺒﻬﻢ ﻭﺗﻌﻠﻘﺖ ﺃﺭﻭﺍﺣﻬﻢ
ﺑﻪ ﻻﺗﻔﺎﻕ ﺍﳊﺎﻝ ﻭﺃﻧﺲ ﺍﻟﺴﻤﺎﺕ ﻣﻊ ﺍﻟﺴﻤﺎﺕ.
ﻻﺑ ﺪ ﻣﻦ ﺑﻨﺎﺀ ﺧﻔﻲ ﻟﻸﺭﻭﺍﺡ ،ﻣﻦ ﺗﺴﺒﻴﺢ ﻭﺍﺳﺘﻐﻔﺎﺭ ﻭﻗﻴﺎﻡ ﻟﻴﻞ ﻭﺩﻋﺎﺀ ﺑﺎﻟﻐﻴﺐ ،ﻭﻻﺑﺪ ﻣﻦ ﺑﻨﺎﺀ ﻋﻤﻠﻲ ﳍـﺎ
ﺑﺎﻟﻌﻠﻢ ﻭﺍﻹﻋﺪﺍﺩ ﻭﺑﺎﳍﺠﺮﺓ ،ﺣﱴ ﺗﺄﺗﻠﻒ ﺍﻟﻘﻠﻮﺏ ﻭﺗﺘﻌﺎﺭﻑ ﻭﺗﺼﺒﺢ " ﺟﻨﻮﺩﹰﺍ " ﻻ " ﻏﺒﺎﺭ ﻃﺮﻳﻖ " ،ﻭﺣﱴ
ﻳﻌﺮﻑ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺗﻌﺎﺭﻓﹰﺎ ﻛﻤﻌﺮﻓﺔ ﺍﻹﺑﻦ ﺑﺄﻣﻪ ﻭﺍﻷﺥ ﺑﺄﺧﻴﻪ ﻭﺍﻻﺑﻦ ﺑﺄﺑﻴﻪ ،ﻭﲟﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻼﻗـﺔ ﻻ
ﺗﺰﻳﺪ ﺍﶈﻦ ﺍﳉﻨﺪ ﺇﻻ ﺍﲢﺎﺩﹰﺍ ﻭﻗﻮﺓ ،ﻓﺈﻥ ﺍﻷﻡ ﻻ ﺗﺪﻉ ﺍﺑﻨﻬﺎ ﺣﱴ ﻟﻮ ﺃﺧﻄﺄ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﺿﻌﻒ ،ﻭﻛﺬﺍ ﺍﻷﺏ
ﻭﺍﻷﺥ ،ﻭﻫﺬﻩ ﻫﻲ " ﺻﺒﻐﺔ ﺍﷲ " ،ﻭﻫﻲ ﻻ ﺗﺬﻭﺏ ﻭﻻ ﺗﺰﻭﻝ ﻣﻬﻤﺎ ﺗﻘﺎﺩﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻣﻦ ،ﻓﻬﺎ ﳓﻦ ﻧـﺮﻯ
ﺻﺎ ﻭﻣﺜﻠﻪ ﻷﻣﻨﺎ ﻋﺎﺋﺸﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﺎ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ﺣﺐ ﺍﶈﺪﺛﲔ ﻹﻣﺎﻣﻬﻢ ﺃﰊ ﻫﺮﻳﺮﺓ ﺣﺒﹰﺎ ﺧﺎ
ﻼ ﺑﻌـﺪ ﺟﻴـﻞ ﻛﻤـﺎ ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ،ﺣﻴﺚ ﲡﺘﻤﻊ ﺍﻟﺼﺒﻐﺔ ﻭﻳﺘﻮﺍﺭﺙ ﺃﻫﻞ ﻫﺬﻩ " ﺍﻟﺼﺒﻐﺔ " ﺍﳊﺐ ﺟﻴ ﹰ
- ٢٣١ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ١٣٩٩(٢١٩ :ﻭ- ٥٧٩ - ١٤٠٠
١٤٧
ﻳﺘﻮﺍﺭﺙ ﺍﻟﻨﺎﺱ ﺍﻷﻧﺴﺎﺏ ،ﺑﻞ ﺃﺷﺪ ،ﻭﻛﺬﺍ ﻧﺮﻯ ﺣﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻌﻤﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﺩﺭـﻢ
ﺣﺒﹰﺎ ﺧﺎﺻﹰﺎ ﻻﺗﻔﺎﻕ " ﺍﻟﺼﺒﻐﺔ " ﺍﻟﱵ ﻳﺘﻮﺍﺭﺛﻮﺎ ،ﺻﺒﻐﺔ ﺗﺴﺮﻱ ﰲ ﺍﻷﺭﻭﺍﺡ ،ﻭﻣﺎ ﻣﻦ ﳎﺎﻫﺪ ﻳﺬﻛﺮ ﺃﻣﺎﻣـﻪ
ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺃﻭ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻋﺎﻣﺮ ﺑﻦ ﺍﳉﺮﺍﺡ ﻭﺃﻣﺜﺎﳍﻤﺎ ﺇﻻ ﻭﻧﺮﺍﻩ ﻗﺪ ﺍﻧﺸﺮﺣﺖ ﻧﻔﺴﻪ ﻭﻋﺮﻑ ﺫﻟﻚ ﻣـﻦ
ﻗﺴﻤﺎﺕ ﻭﺟﻬﻪ ﻭﺫﻟﻚ ﻻﺗﻔﺎﻕ "ﺍﻟﺼﺒﻐﺔ" ﺍﻟﱵ ﺗﻼﺀﻣﺖ ﻣﻌﻬﺎ ﺍﻟﻨﻔﻮﺱ ﻭﺍﺷﺘﺮﻛﺖ ﺎ.
ﺇﺎ ﻣﻬﻤﺔ "ﺍﻟﺘﺠﻨﻴﺪ" ﻭﻫﻲ ﻣﻬﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻣﻦ ﺃﺟﻞ ﺻﻨﺎﻋﺔ "ﺻﺒﻐﺔ ﺍﷲ" ﰲ ﺃﺭﻭﺍﺡ ﺍﳋﻠﻖ ﻓﺎﻟﻠـﻬﻢ
ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺃﻫﻠﻬﺎ.
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻌﻈﻴﻢ ﺗﻨﺒﻴﻪ ﺃﻥ ﺍﳌﺆﻣﻦ ﻻ ﳛﺒﻪ ﺇﻻ ﻣﺜﻠﻪ ﻭﻛﺬﺍ ﺍﻟﻜﺎﻓﺮ ،ﻓﺎﻟﺬﻳﻦ ﻳﻄﻠﺒﻮﻥ ﺭﺿﺎ ﺍﻟﻜـﺎﻓﺮﻳﻦ
ﻋﻨﻬﻢ ،ﻭﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻓﻴﻬﻢ ﻛﻠﻤﺔ ﺇﻧﺼﺎﻑ ﻫﻢ ﻭﺍﳘﻮﻥ ،ﺇﺫ ﻫﺬﺍ ﻟﻦ ﻳﻜﻮﻥ ﺣﱴ ﺗﺘﻌﺎﺭﻑ ﺍﻷﺭﻭﺍﺡ ﲟﺎ ﺗـﺆﻣﻦ
ﺑﻪ ،ﻭﻛﻢ ﻣﻦ ﺣﺪﻳﺚ ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺮﺟﻞ ﻟﻨﺒﻴﻨﺎ ﻛﻠﻤﺔ ﺑﻐﺾ ﻭﻛﺮﺍﻫﻴﺔ ،ﻓﻬﻮ ﺃﺑﻐﺾ ﺍﳋﻠﻖ ﺇﻟﻴﻪ ،ﻓﻤـﺎ ﺃﻥ
ﻳﺆﻣﻦ ﺍﻟﺮﺟﻞ ﺣﱴ ﻳﻜﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻧﻔﺴﻪ ﻭﺃﻫﻠﻪ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ،ﻷﺎ ﺍﻷﺭﻭﺍﺡ ﻭﻣـﺎ
ﲢﻤﻞ ،ﻭﻟﺬﻟﻚ ﺍﻟﺰﺍﱐ ﳛﺐ ﻣﺜﻠﻪ ﻭﻛﺬﺍ ﺍﳌﺮﺍﰊ ﻭﺍﳌﺸﺮﻙ ﻭﺍﻟﻔﺎﺳﻖ ،ﻭﺍﳌﺆﻣﻦ ﳛﺐ ﻣﺜﻠﻪ ،ﻓﺎﻟـﺬﺍﻛﺮ ﳛـﺐ
ﺍﻟﺬﺍﻛﺮﻳﻦ ﻭﻛﺬﺍ ﺍﳌﺼﻠﻲ ﻭﺍﺎﻫﺪ ﻭﺍﻟﻌﺎﱂ ﻭﺫﻟﻚ ﻻﲢﺎﺩ ﺍﻟﺼﺒﻐﺔ ﻭﺗﻼﺅﻡ ﺍﻷﺭﻭﺍﺡ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﺃﻣﺎ ﻗﻮﻟﻪ) :ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮﺩ ﳎﻨﺪﺓ( ﻓﺎﳌﻌﲎ ﺃﺎ ﺟﻨﻮﺩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳎﻨﺪﺓ ﰲ ﺃﺭﺿﻪ ﻓﺘﻌﲔ ﺍﻟـﺮﻭﺡ ﻣﻨـﻬﺎ
ﺑﺎﻟﺮﻭﺡ) ،ﻓﻤﺎ ﺗﻌﺎﺭﻑ ﻣﻨﻬﺎ( ﻳﻌﲏ ﺑﺘﻠﻚ ﺍﳌﻌﺮﻓﺔ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻌﺮﻓﺔ ﻣﺘﻘﺎﺑﻠﺔ ﻣﻦ ﺭﻭﺣﲔ ﻷﻥ ﺗﻌﺎﺭﻑ ﰲ ﻣﻌﲎ
ﺗﻔﺎﻋﻞ ،ﻭﺍﻟﻐﺎﻟﺐ ﰲ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﺛﻨﲔ ،ﻭﻳﻌﲏ - -ﺑﺘﻌﺎﺭﻑ ﺍﻟﺮﻭﺣﲔ ﺃﻧﻪ ﻳﻘﻊ ﺍﻟﺘﻌﺎﺭﻑ ﺑﺸﻲﺀ
ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﻗﺴﻢ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﳌﻌﺮﻓﺔ ،ﻓﺬﻟﻚ ﺍﻟﺘﻌﺎﺭﻑ ﺩﺍﻋﻴﺔ ﻟﻠﺘﺂﻟﻒ؛ ﻷﻧﻪ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﳌﻌﺮﻭﻑ
ﺟﺎﻣﻌﺎ ﳌﺎ ﺑﲔ ﺍﻟﺮﻭﺣﲔ ﻓﻴﺄﺗﻠﻔﺎﻥ ﻓﻴﻪ ،ﻛﻤﺎ ﺃﻧﻪ ﻟﻮ ﻋﺮﻑ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺷﻴﺌﺎ ﻓﺄﻧﻜﺮﻩ ﻫﺬﻩ ﺍﻟـﺮﻭﺡ ﻓﺈﻤـﺎ
ﻳﻔﺘﺮﻗﺎﻥ ﰲ ﺫﻟﻚ ،ﻓﻤﻦ ﻛﺎﻥ ﻋﺎﺭﻓﺎ ﺑﺎﷲ ﻭﻗﻊ ﻟﻪ ﺍﻻﺋﺘﻼﻑ ﻣﻊ ﻛﻞ ﻋﺎﺭﻑ ﺑﺎﷲ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﻜﺮﺍ ﻟﻠﺤـﻖ
ﻭﻗﻊ ﺑﻴﻨﻪ ﺍﻻﻓﺘﺮﺍﻕ ﻭﺑﲔ ﻛﻞ ﻋﺎﱂ ﺑﺎﳊﻖ ،ﻭﻭﻗﻊ ﺑﻴﻨﻪ ﺍﻻﺗﻔﺎﻕ ﻭﺑﲔ ﻛﻞ ﻣﻨﻜﺮ ﻟﻠﺤﻖ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜـﻮﻥ
٢٣٢
ﺗﺂﻟﻒ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺴﺒﺐ ﺍﳉﺎﻣﻊ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﻜﻔﺮ ،ﻭﺗﻨﺎﻛﺮ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ﻣﻊ ﻫﺆﻻﺀ ﳌﺎ ﺫﻛﺮﻧﺎﻩ.
ﺸ ﺮ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻔﹶﺴـﺎﺩ ،ﻭﹶﺃ ﱠﻥ
ﳋﻄﹼﺎِﺑ ﻲ :ﻳﺤﺘﻤﻞ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﺇِﺷﺎﺭﺓ ِﺇﻟﹶﻰ ﻣﻌﻨﻰ ﺍﻟﺘﺸﺎﻛﹸﻞ ﻓِﻲ ﺍﳋﹶﲑ ﻭﺍﻟ ﻗﺎ ﹶﻝ ﺍ ﹶ
ﺐ
ﺤﺴـ ِ ﻚ ﻳﻤِﻴﻞ ِﺇﻟﹶﻰ ﻧﻈِﲑﻩ ﹶﻓﺘﻌﺎﺭﻑ ﺍﻷَﺭﻭﺍﺡ ﻳﻘﹶـﻊ ِﺑ
ﺸﺮﻳﺮ ﻧﻈِﲑ ﹶﺫِﻟ
ﺤ ﻦ ِﺇﻟﹶﻰ ﺷﻜﻠﻪ ﻭﺍﻟ
ﳋﻴ ﺮ ِﻣ ﻦ ﺍﻟﻨﺎﺱ ﻳ ِ
ﺍﹶ
ﺍﻟﻄﱢﺒﺎﻉ ﺍﱠﻟﺘِﻲ ﺟِﺒﻠﹶﺖ ﻋﻠﹶﻴﻬﺎ ﻣِﻦ ﺧﲑ ﻭ ﺷ ﺮ ،ﹶﻓﺈِﺫﺍ ﺍﺗ ﹶﻔﻘﹶﺖ ﺗﻌﺎ ﺭﻓﹶﺖ ،ﻭﺇِﺫﺍ ﺍﺧﺘﹶﻠﻔﹶﺖ ﺗﻨﺎ ﹶﻛﺮﺕ.
ﻭﻳﺤﺘﻤﻞ ﺃﹶﻥ ﻳﺮﺍﺩ ﺍﻹِﺧﺒﺎﺭ ﻋﻦ ﺑﺪﺀ ﺍﳋﹶﻠﻖ ﻓِﻲ ﺣﺎﻝ ﺍﻟﻐﻴﺐ ﻋﻠﹶﻰ ﻣﺎ ﺟﺎ َﺀ ﹶﺃ ﱠﻥ ﺍﻷَﺭﻭﺍﺡ ﺧِﻠﻘﹶﺖ ﻗﹶﺒﻞ ﺍﻷَﺟﺴﺎﻡ
،ﻭﻛﺎﻧﺖ ﺗﻠﺘﻘِﻲ ﹶﻓﺘﺘﺸﺎﺀَﻡ ،ﻓﹶﹶﻠﻤﺎ ﺣﻠﱠﺖ ﺑِﺎﻷَﺟﺴﺎ ِﻡ ﺗﻌﺎ ﺭﻓﹶﺖ ﺑِﺎﻷَﻣ ِﺮ ﺍ َﻷﻭﻝ ﻓﹶﺼﺎ ﺭ ﺗﻌﺎﺭﻓﻬﺎ ﻭﺗﻨﺎﻛﹸﺮﻫﺎ ﻋﻠﹶﻰ ﻣﺎ
ﺳﺒ ﻖ ِﻣ ﻦ ﺍﻟﻌﻬﺪ ﺍ ﹸﳌﺘ ﹶﻘﺪﻡ.
١٤٨
ﲔ ،ﻭﻣﻌﻨﻰ ﺗﻘﺎﺑﻠﻬﺎ ﹶﺃ ﱠﻥ ﺍﻷَﺟﺴﺎﺩ ﺍﱠﻟﺘِـﻲ
ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ :ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﺍﻷَﺭﻭﺍﺡ ﹶﺃﻭﻝ ﻣﺎ ﺧِﻠﻘﹶﺖ ﺧِﻠﻘﹶﺖ ﻋﻠﹶﻰ ﻗِﺴ ﻤ ِ
ﻓِﻴﻬﺎ ﺍﻷَﺭﻭﺍﺡ ﺇِﺫﺍ ﺍﻟﺘﻘﹶﺖ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺍﺋﺘﹶﻠﻔﹶﺖ ﺃﹶﻭ ﺍﺧﺘﹶﻠﻔﹶﺖ ﻋﻠﹶﻰ ﺣﺴﺐ ﻣﺎ ﺧﻠِﻘﹶﺖ ﻋﻠﹶﻴ ِﻪ ﺍﻷَﺭﻭﺍﺡ ﻓِﻲ ﺍﻟـﺪﻧﻴﺎ
ﻑ.ﻚ ﺑِﺎﻟﺘﻌﺎ ﺭ ِ ِﺇﻟﹶﻰ ﻏﹶﲑ ﹶﺫِﻟ
ﻗﹸﻠﺖ :ﻭﻻ ﻳ ﻌﻜﱢﺮ ﻋﻠﹶﻴ ِﻪ ﹶﺃ ﱠﻥ ﺑﻌﺾ ﺍ ﹸﳌﺘﻨﺎِﻓﺮِﻳ ﻦ ﺭﺑﻤﺎ ﺍﺋﺘﻠﹶﻔﺎ َ ،ﻷﻧ ﻪ ﻣﺤﻤﻮﻝ ﻋﻠﹶﻰ ﻣﺒﺪﺃ ﺍﻟﺘﻼﻗِﻲ ،ﹶﻓِﺈﻧـ ﻪ ﻳﺘ ﻌﻠﱠـﻖ
ِﺑﺄﹶﺻ ِﻞ ﺍﳋِﻠﻘﹶﺔ ِﺑ ﻐ ِﲑ ﺳﺒﺐ.
ﺠ ﺪ ِﺩ ﻭﺻﻒ ﻳﻘﺘﻀِﻲ ﺍﻷُﻟﻔﹶﺔ ﺑﻌﺪ ﺍﻟﻨﻔﺮﺓ ﹶﻛﺈِﳝﺎ ِﻥ ﺍﻟﻜﺎﻓِﺮ ﻭﺇِﺣﺴـﺎﻥ ﺴﺒﺎ ِﻟﺘ
ﻭﹶﺃﻣﺎ ﻓِﻲ ﺛﺎﻧِﻲ ﺍﳊﺎﻝ ﹶﻓﻴﻜﹸﻮﻥ ﻣﻜﺘ
ﺴﻲﺀ ..ﺍ ﹸﳌ ِ
ﺠ ﻤﻌﺔ.
ﺠﻨﺴﺔ ﺃﹶﻭ ﺟﻤﻮﻉ ﻣ
ﺠﻨﺪﺓ" ﺃﹶﻱ ﺃﹶﺟﻨﺎﺱ ﻣ
ﻭﻗﹶﻮﻟﻪ " :ﺟﻨﻮﺩ ﻣ
ﳊﺪِﻳﺚ ﹶﺃ ﱠﻥ ﺍﻹِﻧﺴﺎﻥ ﺇِﺫﺍ ﻭ ﺟ ﺪ ﻣِﻦ ﻧﻔﺴﻪ ﻧﻔﺮﺓ ِﻣﻤﻦ ﹶﻟ ﻪ ﹶﻓﻀِـﻴﻠﹶﺔ ﺃﹶﻭﻱ :ﻭﻳﺴﺘﻔﺎﺩ ﻣِﻦ ﻫﺬﺍ ﺍ ﹶ ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳉﹶﻮ ِﺯ
ﺨﻠﱠﺺ ِﻣ ﻦ ﺍﻟﻮﺻـﻒ ﺍﳌﹶـﺬﻣﻮﻡ ، ﻚ ِﻟﻴﺴ ﻌﻰ ﻓِﻲ ﺇِﺯﺍﻟﹶﺘﻪ ﺣﺘﻰ ﻳﺘ ﺻﻼﺡ ﹶﻓﻴﻨﺒﻐِﻲ ﺃﹶﻥ ﻳﺒﺤﺚ ﻋﻦ ﺍﳌﹸﻘﺘﻀِﻲ ِﻟ ﹶﺬِﻟ
ﻚ ﺍﻟﻘﹶﻮﻝ ﻓِﻲ ﻋﻜﺴﻪ. ﻭ ﹶﻛ ﹶﺬِﻟ
ﻭﻗﺎ ﹶﻝ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ﻲ :ﺍﻷَﺭﻭﺍﺡ ﻭﺇِﻥ ﺍﺗ ﹶﻔﻘﹶﺖ ﻓِﻲ ﻛﹶﻮﺎ ﺃﹶﺭﻭﺍﺣﺎ ﹶﻟ ِﻜﻨﻬﺎ ﺗﺘﻤﺎﻳﺰ ِﺑﹸﺄﻣﻮ ٍﺭ ﻣﺨﺘِﻠﻔﹶـﺔ ﺗﺘﻨـﻮﻉ ﺑِﻬـﺎ ،
ﻚ ﺍﻟﻨـﻮﻉ
ﺹ ﻟِـ ﹶﺬِﻟ
ﺐ ﻣﺎ ﺍﺟﺘ ﻤﻌﺖ ﻓِﻴ ِﻪ ِﻣ ﻦ ﺍﳌﹶﻌﻨﻰ ﺍﳋﺎ ﺴﺒ ِ
ﹶﻓﺘﺘﺸﺎﻛﹶﻞ ﺃﹶﺷﺨﺎﺹ ﺍﻟﻨﻮﻉ ﺍﻟﻮﺍﺣِﺪ ﻭﺗﺘﻨﺎﺳﺐ ِﺑ
ﻚ ﻧﺸﺎﻫِﺪ ﺃﹶﺷﺨﺎﺹ ﹸﻛ ﹼﻞ ﻧﻮﻉ ﺗﺄﻟﹶﻒ ﻧﻮﻋﻬﺎ ﻭﺗﻨﻔِﺮ ﻣِﻦ ﻣﺨﺎﻟِﻔﻬﺎ .ﹸﺛ ﻢ ِﺇﻧﺎ ﻧﺠِـﺪ ﺑﻌـﺾ ﻟِﻠﻤﻨﺎ ﺳﺒ ِﺔ ،ﻭِﻟ ﹶﺬِﻟ
ﺐ ﺍ ُﻷﻣﻮﺭ ﺍﱠﻟﺘِﻲ ﻳﺤﺼﻞ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﻧﻔِـﺮﺍﺩ ﺴ ِ ﺤﻚ ِﺑ
ﺃﹶﺷﺨﺎﺹ ﺍﻟﻨﻮﻉ ﺍﻟﻮﺍﺣِﺪ ﻳﺘﺂﻟﹶﻒ ﻭﺑﻌﻀﻬﺎ ﻳﺘﻨﺎﻓﹶﺮ ،ﻭ ﹶﺫِﻟ
٢٣٣
ﺴﺒﺒِﻬﺎ. ِﺑ
ﺖ ﻣ ﻮﺟﻮ ﺩ ﹰﺓ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟﹶﺄ ﺟﺴﺎ ِﺩ
ﺽ ﻭ ﻋﻠﹶﻰ ﹶﺃﻧﻬﺎ ﻛﹶﺎﻧ
ﺖ ِﺑﹶﺄ ﻋﺮﺍ ٍ
ﺴ
ﺡ ﹶﻟﻴ
ﺴﻨ ِﺔ :ﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ ﺭﻭﺍ
ﺡ ﺍﻟ
ﻭﻓِﻲ ﺷ ﺮ ِ
٢٣٤
ﺨ ﹾﻠ ﹶﻘ ِﺔ.
ﻓِﻲ ﺍﹾﻟ ِ
ـــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻳﻦ :ﻻ ﻳﻠﺪﻍ ﺍﳌﺆﻣ ﻦ ﻣﻦ ﺟﺤ ٍﺮ ﻭﺍﺣ ٍﺪ ﻣﺮﺗﲔ
ﺤ ٍﺮ ﻭﺍ ِﺣ ٍﺪ ﻣ ﺮﺗﻴ ِﻦ«. ٢٣٥
ﻍ ﺍ ﹸﳌ ﺆ ِﻣ ﻦ ِﻣ ﻦ ﺟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ» :ﻻﹶ ﻳ ﹾﻠ ﺪ ﹸ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺍﻟﻴﺪ ﺍﻷﻭﱃ ﻟﻼﻛﺘﺸﺎﻑ ﻭﺍﻟﺜﺎﻧﻴﺔ ﳌﺎﺫﺍ ﻳﺎ ﻣﻐﺘﺮ؟! ﺃﻫﻮ ﺃﻣﻦ ﺍﳉﺎﻫﻞ ﻣﻦ ﺣﻴﺎﺕ ﺍﻟﻄﺮﻳﻖ ﻭﻋﻘﺎﺭﺎ؟! ﺃﻡ ﺃﻧﻪ ﻇﻦ
ﻼ ﻭﺩﻳﻌﺎﹰ؟! ﻓﻴﺎ ﳉﻬﺎﻻﺕ ﺍﳌﻐﺘﺮﻳﻦ ﺑﺎﻟﱪﻳﻖ ﺍﻟﺰﺍﺋﻒ ﻋـﻦ ﻣﺎﺿـﻲ ﺍﻟﺴﻮﺀ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﺗﻨﻘﻠﺐ ﺍﻟﻀﻮﺍﺭﻱ ﲪ ﹰ
ﺃﺟﺪﺍﺩﻫﻢ ﻭﺗﺎﺭﳜﻬﻢ ﻭﻣﺎ ﺃﺻﺎﻢ!!
- ٢٣٣ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٣٦٩ /٦
- ٢٣٤ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣١٣٢ /٨
- ٢٣٥ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٧٤٤ - ٦١٣٣(٦٣٣ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ﺑﺎﺏ ﻻ ﻳﻠﺪﻍ
ﺍﳌﺆﻣﻦ ﻣﻦ ﺟﺤﺮ ﻣﺮﺗﲔ ﺭﻗﻢ ) ٢٩٩٨ﻻ ﻳﻠﺪﻍ ( ..ﺍﻟﻠﺪﻍ ﻫﻮ ﺍﻟﻌﺾ ﻭﺍﻹﺻﺎﺑﺔ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﺴﻤﻮﻡ ﻛﺎﻟﻌﻘﺮﺏ ﻭﺍﳊﻴﺔ ﻭﺍﳉﺤﺮ ﺍﻟﺜﻘﺐ ﻭﺍﳌﻌﲎ
ﺃﻥ ﺍﳌﺆﻣﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺣﺬﺭﺍ ﲝﻴﺚ ﻻ ﳜﺪﻉ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ ﻣﺮﺗﲔ[
١٤٩
ﰒ ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﻐﺘﺮ ﺗﻔﻜﺮ :ﻫﺬﺍ " ﺟﺤﺮ " ﳐﻔﻲ ﺩﺍﺧﻠﻪ ﻭﻟﺬﻟﻚ ﺃﺫﻥ ﻟﻚ ﺃﻥ ﲤﺪ ﻳﺪﻙ ﺍﻷﻭﱃ ﻣﻜﺘﺸﻔﺎﹰ ،ﻓﻤﺎﻟﻚ
ﻗﺪ ﳕﺖ ﺁﻣﻨﹰﺎ ﰲ ﻭﻛﺮ ﺳﺒﺎﻉ ﻭﲨﺎﻉ ﺃﻓﺎﻉ ﳍﺎ ﺿﺒﺎﻉ ﲢﺖ ﺍﻟﺸﻤﺲ ﻣﻜﺸﻮﻑ؟!
ﰲ ﺣﲑﺓ ﲢﻘﻴﻖ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳋﻠﻖ ﺗﻨﺪﻓﻊ ﺍﳊﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻟﺴﻌﺎﱄ ﺗﺆﺯﻫﺎ ﺷﻴﺎﻃﻴﻨﻬﺎ ﲝﺮﺍﺭﺓ ﺍﳋﺒـﺚ
ﻭﺳﻢ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻟﻠﺤﻖ ﻟﺘﻘﺘﻨﺺ ﺍﻟﺮﻛﺐ ﻭﺃﻫﻠﻪ -ﻭﻻ ﻳﺰﺍﻟﻮﻥ -ﺳﻌﻴًﹶﺎ ﻭﺭﺍﺀ ﺳﻌﻲ ،ﻭﻣﻜﺮﹰﺍ ﻭﺭﺍﺀ ﻣﻜـﺮ } -
ﺑ ﹾﻞ ﻣ ﹾﻜ ﺮ ﺍﻟﱠﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭ{ ]ﺳﺒﺄ - [٣٣ :ﺣﱴ ﺇﺫﺍ ﺃﺻﺎﺑﻮﺍ ﻏﺮﺓ ﻣﻦ ﻏﺎﻓﻞ ﺃﻭ ﺿﻌﻴﻒ ﻟﺪﻏﻮﺍ ﻧﺸﺮﹰﺍ ﻟﻠﺴﻢ ﻓﻴﻪ
ﻭﰲ ﺍﳉﻤﺎﻋﺔ ،ﻭﺣﻴﻨﻬﺎ ﻳﺘﻌﻄﻞ ﺍﻟﺮﻛﺐ ﺃﻭ ﻳﻀﻌﻒ ،ﻫﺆﻻﺀ ﻫﻢ " ﺟﺤﻮﺭ "ﺍﻟﺒﺎﻃﻞ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ
ﺃﻥ ﺗﺮﺩﻣﻬﺎ ،ﰒ ﻳﻄﲔ ﻋﻠﻴﻬﺎ ﻓﻼ ﻳﻜﻮﻥ ﳍﺎ ﺭﻭﺡ ﻭﻻ ﺑﻘﺎﺀ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻧﺒﻴﻪ ﺑﻘﻮﻟﻪ} :ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ
ﻚ ﻓِﻴﻬـﺎ ﻚ ِﺑ ِﻬ ﻢ ﹸﺛ ﻢ ﻟﹶﺎ ﻳﺠﺎ ِﻭﺭﻭﻧ
ﺽ ﻭﺍﹾﻟ ﻤ ﺮ ِﺟﻔﹸﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﹶﻟﻨ ﻐ ِﺮﻳﻨ
ﻳﻨﺘ ِﻪ ﺍﹾﻟ ﻤﻨﺎِﻓﻘﹸﻮ ﹶﻥ ﻭﺍﱠﻟﺬِﻳ ﻦ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﻣ ﺮ
ﲔ ﹶﺃﻳﻨﻤﺎ ﹸﺛ ِﻘﻔﹸﻮﺍ ﹸﺃ ِﺧﺬﹸﻭﺍ ﻭﹸﻗﺘﻠﹸﻮﺍ ﺗ ﹾﻘﺘِﻴﻠﹰﺎ )] {(٦١ﺍﻷﺣـﺰﺍﺏ ٢٣٦[٦١ ،٦٠ :ﻭـﺬﺍ ِﺇﻟﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ ) (٦٠ﻣ ﹾﻠﻌﻮِﻧ
ﻗﻤﻌﺖ ﺍﳉﺤﻮﺭ ﻭﺭﺩﻣﺖ ﰲ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ.
ﳊﻜﻤﺔ ﻋﻈﻴﻤﺔ ﺟﺮﺕ ﺃﺣﺪﺍﺙ ﺍﻟﺴﻤﺎﺀ ﺑﲔ ﺃﺑﻴﻨﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺪﻭﻩ ﺇﺑﻠﻴﺲ ﻟﺘﻘﻊ ﺍﻟﻌﱪﺓ ﺃﻥ ﺍﻟﻌﺪﺍﺀ ﻫﻮ
ﺴ ِﻌ ِﲑ { ]ﻓﺎﻃﺮ:
ﺏ ﺍﻟ
ﺻﺤﺎ ِ
ﺨﺬﹸﻭ ﻩ ﻋ ﺪﻭﺍ ِﺇﻧﻤﺎ ﻳ ﺪﻋﻮ ِﺣ ﺰﺑﻪِ ﻟﻴﻜﹸﻮﻧﻮﺍ ِﻣ ﻦ ﹶﺃ
ﺸﻴﻄﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﻋ ﺪ ﻭ ﻓﹶﺎﺗ ِ
ﺍﻟﻌﺪﺍﺀ } ﱠﻥ ﺍﻟ
[٦ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﺃﻣﺮ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﺪﺍﺀﻩ ﻓﻠﻢ ﻳﺬﻛﺮ ﻃﺮﻳﻘﹰﺎ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻌﻪ ﺳﻮﻯ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻨﻪ ﻭﺗﻮﻗﻲ ﻃﺮﻗﻪ
ﻭﻣﻜﺮﻩ ،ﻓﻬﻮ ﻋﺪﻭ ﻻ ﻳﺄﰐ ﻣﻨﻪ ﺇﻻ ﺍﻟﺸﺮ ،ﻓﻬﺬﺍ ﻫﻮ ﻃﺮﻳﻖ ﺍﳊﻜﻤﺔ ﻣﻊ "ﺍﻟﺸـﻴﺎﻃﲔ" ﺍﻟـﺬﻳﻦ ﻳﺘﻘـﻮﻥ ﰲ
"ﺍﳉﺤﻮﺭ" ،ﻓﺈﻥ ﻟﻠﻈﻠﻤﺔ ﻭﺍﻟﺮﻃﻮﺑﺔ ﺍﻟﱵ ﻳﻌﻴﺸﻮﻥ ﰲ ﺃﺟﻮﺍﺋﻬﺎ ﻣﻴﺰﺓ ﻋﻠﻤﺘﻬﻢ ﺍﳌﻜﺮ ﺍﻟﺬﻱ ﻳﺴﺘﺪﻋﻲ "ﺍﻟﻜﻤﻮﻥ"
ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺼﱪ ﺍﻟﻄﻮﻳﻞ ﰲ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻠﺤﻈﺔ ﺍﳌﻼﺋﻤﺔ ﻟﺒﺚ ﲰﻮﻣﻬﺎ ﻭﺍﻹﻳﻘﺎﻉ ﺑﻀﺤﺎﻳﺎﻫﺎ.
ﲰﹰﺎ ﻫﻢ ﺃﻫﻞ "ﺍﻟﺘﻘﻴﺔ" ،ﻓﻬﻲ ﺟﺤﺮ ﺍﻷﻓﺎﻋﻲ ﺍﻟﺮﻃﺐ ﺍﳌﻈﻠﻢ ﺍﳋﺒﻴﺚ ،ﺭﺑـﻮﺍ ﻋﻠـﻰ
ﻣﻦ ﺃﻋﻈﻢ ﻫﺆﻻﺀ ﺷﺮﹰﺍ ﻭ
ﺍﳊﻘﺪ ﻭﻗﻴﺢ ﺍﳊﻜﺎﻳﺎ ﺍﻟﺒﺎﻃﻠﺔ ،ﻭﺃﺷﺮﺑﺖ ﻗﻠﻮﻢ "ﺍﻟﻨﻮﺍﺡ ﺍﳊﻘﻮﺩ" ﻳﺒﻴﺘﻮﻥ ﻋﻠﻰ ﻃﻮﻯ ﺍﻟﺬﻝ ﻭﺍﳋﻨﻮﻉ ﺣﱴ ﺇﺫﺍ
ﺳﻨﺤﺖ ﳍﻢ ﻓﺮﺻﺔ "ﺍﻟﻠﺪﻍ" ﻧﺸﻄﻮﺍ ﳍﺎ ﻻ ﻳﺮﺩﻋﻬﻢ ﺩﻳﻦ ﻭﻻ ﺧﻠﻖ ،ﻳﺘﺤﺎﻟﻔﻮﻥ ﻣﻊ ﺍﻟﻜﻔﺮ ﺍﻟﺼﺮﻳﺢ ﻟﻴﺸﻔﻮﺍ
ﻧﺎﺭ ﻏﻠﻴﻠﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻫﺬﺍ ﺩﺃﻢ ﻭﺳﲑﻢ ﻣﻊ ﻛﻞ ﺣﻠﻘﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ،ﻓﻴﺎ ﻟﺘﻌﺎﺳﺔ ﺍﻟـﺬﻳﻦ ﻻ ﻳﻘـﺮﺅﻭﻥ
ﺍﻟﺘﺎﺭﻳﺦ ﻭﻳﻌﺘﱪﻭﻥ ﺑﻪ ،ﺑﻞ ﳝﺮﻭﻥ ﻋﻠﻴﻪ ﻣﺮﻭﺭ ﺍﳉﻬﻞ ﻗﺎﺋﻠﲔ :ﻫﺬﺍ ﺯﻣﺎﻥ ﳜﺘﻠﻒ ،ﻭﻗﺪ ﺗﻐﲑ ﺍﻟﻨﺎﺱ ،ﻭﻟﻜـﻞ
ﺽ( ﺍﻟﺬِﻳ ﻦ ﻕ )ﺍﻟﺬِﻳ ﻦ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﻣ ﺮ ﺸﻜﹸﻮ ِﻙ ﻭﺍﻟ ﹸﻔﺴﻮ ِ ﺐ ﻭﺍﻟ - ٢٣٦ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﻳﻨﺘ ِﻪ ﺍ ﹸﳌﻨﺎِﻓﻘﹸﻮ ﹶﻥ ﺍﻟﺬِﻳﻦ ﻳ ﹾﻈ ِﻬﺮﻭ ﹶﻥ ﺍ ِﻹﳝﺎﻥﹶ ،ﻭﻳﺒ ِﻄﻨﻮ ﹶﻥ ﺍﻟ ﹸﻜ ﹾﻔﺮ ،ﻭﺃﹶ ﻫ ﹸﻞ ﺍﻟ ﺮﻳ ِ
ﺕ ﺍﻟﻜﹶﺎ ِﺫﺑ ﹶﺔ ﺍ ﹸﳌﹶﺜﺒ ﹶﻄ ِﺔ ِﻟ ِﻬ ﻤ ِﻢ
ﺸ ِﺮ ﺍﻟﺸﺎِﺋﻌﺎ ِ
ﲔ ِﺑﻨ
ﻉ ِﻧﺴﺎِﺋ ِﻬﻢ ،ﻭﺍ ِﻹﺳﺎ َﺀ ِﺓ ِﺇﻟﹶﻴ ِﻬﻦ ،ﻭﻟِﺌ ﻦ ﹶﻟ ﻢ ﻳﻨﺘ ِﻪ ﺍ ﹸﳌ ﺮﺟِﻔﹸﻮ ﹶﻥ ﺍﻟﺬِﻳ ﻦ ﻳ ﺆﺫﹸﻭ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﻭﺍ ﹸﳌ ﺆﻣِﻨ
ﲔ ﺑﺎﺗﺒﺎ ِ
ﻳ ﺆ ﹸﺫﻭ ﹶﻥ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﲔ ﻻ ﻗِﺒ ﹶﻞ ﹶﻟ ﻬ ﻢ ِﺑﻬﺎ (. . .ﹶﻟِﺌ ﻦ ﹶﻟ ﻢ ﻳﻨﺘ ِﻪ ﻫﺆﻻ ِﺀ ﺟﻤِﻴﻌـﺎﹰ، ﺏ ﺍﳌﹸﺴﻠِﻤ ﺤ ِﺮ ِ
ﺸ ِﺮ ﹶﻛﺔﹲ ِﻟ
ﺵ ﻣ
ﺕ ﺟﻴﻮ ﺤ ﻤ ﺪ ﹸﻏِﻠﺐ ،ﻭﺟﺎ َﺀ ﲔ ﻭ ﻋﺰﺍِﺋ ِﻤ ِﻬ ﻢ ) ﹶﻛ ﹶﻘ ﻮِﻟ ِﻬ ﻢ ﻣ
ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﺨﹸﻠ ﻮ ﺍ ﹶﳌﺪِﻳﻨـ ﹸﺔ
ﺼ ﲑ ﺣﺘﻰ ﺗ
ﺖ ﹶﻗ ِ
ﺴ ﹸﻜﻨﻮ ﹶﻥ ﻣ ﻌ ﻪ ﻓِﻴﻬﺎ ،ﻭﻻ ﻳ ﻤﻀِﻲ ﻭ ﹾﻗ ﻂ ﺭﺳﻮﹶﻟ ﻪ ﻋﻠﹶﻴ ِﻬﻢ ،ﻭﻳ ﻐﺮِﻳ ِﻪ ِﺑ ﹶﻘﺘﺎِﻟ ِﻬ ﻢ ﻭﺇِﺟﻼِﺋ ِﻬ ﻢ ﻋ ﻦ ﺍﳌﹶﺪﻳﻨ ِﺔ ﻓﹶﻼ ﻳ ﺴﱢﻠ ﹸ ﹶﻓِﺈ ﱠﻥ ﺍﷲ ُﺳ
ﺼ ِﲑ ﺍﻟﺬِﻱ ﻳﺒﻘﻮ ﹶﻥ ﻓِﻴ ِﻪ ﻓِﻲ ﺍﳌﹶﺪﻳﻨ ِﺔ ﻣ ﹾﻠﻌﻮِﻧﲔ ،ﻣ ﹾﻄﺮﻭﺩِﻳ ﻦ ِﻣ ﻦ ﺭ ﺣﻤﺔ ﺍﷲِ ،ﻭﺇِﺫﺍ ﺧ ﺮﺟﻮﺍ ﺗﺒﻘﹶـﻰ ﺍﻟ ﱢﺬﻟﱠـ ﹸﺔ ﺖ ﺍﻟ ﹶﻘ ِ ﻼ ﹶﻝ ﻫﺬﻝ ﺍﻟ ﻮ ﹾﻗ ِ ِﻣﻨ ﻬ ﻢ .ﻭﺳﻴﻜﹸﻮﻧﻮﻥﹶ ِﺧ ﹶ
ﲔ.ﺃﻳﺴـﺮ ﻸ ﺧ ِﺬ ﻭﺍﻟ ﹶﻘﺘ ِﻞ ﰲ ﹸﻛ ﱢﻞ ﺣِـ ٍ ﲔﻟَ ﺿ ﺱ ﺍ ﹸﳌ ﺆﻣِﻨﲔ ،ﹶﻓ ﹾﺄﻳﻨﻤﺎ ﻭ ِﺟﺪﻭﺍ ﻛﹶﺎﻧﻮﺍ ﻓِﻲ ِﺫﱠﻟ ٍﺔ ﻣ ﻌ ﺮ ِ
ﺼ ﻤ ﻬ ﻢ ِﻣ ﻦ ﺑ ﹾﺄ ِ
ﺠﺪﻭ ﹶﻥ ﻣﻠﹾﺠﹰﺄ ﻳ ﻌ ِ ﻣﻼ ِﺯ ﻣ ﹰﺔ ﹶﻟ ﻬﻢ ،ﻭﻻ ﻳ ِ
ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ ،٣٤٧٤ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
١٥٠
ﺯﻣﻦ ﻇﺮﻭﻓﻪ ،ﻭﻣﺎ ﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻘﻴﻢ ﻭﺍﻟﻌﻘﺎﺋﺪ ﻫﻲ ﻫﻲ ﱂ ﺗﺘﻐﲑ ﻭﺇﻥ ﺗﺰﻳﻨﺖ ﺑﺰﻱ ﺟﺪﻳﺪ ﻭﺑﻠﺒـﺎﺱ ﺧـﺎﺩﻉ
ﻣﺘﻄﻮﺭ.٢٣٧
ﺺ ﻋﻠﻴﻪ ﻋﻦ ﻏـﲑﻩ ،ﻓـﺈﻥ ﻛﺎﻧـﺖ ﺇﻥ ﺍﳌﺆﻣﻦ ﺷﺮﻃﻪ " ﺍﻻﻋﺘﺒﺎﺭ " ﻓﻤﻦ ﱂ ﻳﻌﺘﱪ ﲟﺎ ﻳﺼﻴﺒﻪ ﻟﻦ ﻳﻌﺘﱪ ﲟﺎ ﹸﻗ
ﺍﻟﻨﺪﻭﺏ ﺍﻟﱵ ﰲ ﺟﺴﻤﻪ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ﻓﻜﻴﻒ ﻟﻪ ﺃﻥ ﻳﺮﻯ ﻣﺎ ﻳﻘﻊ ﻣﻊ ﺍﻵﺧﺮﻳﻦ؟! ﻫﺬﺍ "ﺍﻻﻋﺘﺒﺎﺭ " ﻫـﻮ
ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻳﺮﺍﻛﻢ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﺘﺠﺎﺭﺏ ﻭﻳﻀﻌﻬﺎ ﻧﺼﺐ ﻋﻴﻨﻪ ﰲ ﻣﺴﲑﺗﻪ ﻭﺭﺣﻠﺘﻪ ﻣـﻊ ﺍﻟﻌﺒﻮﺩﻳـﺔ ﻟـﺮﺏ
ﺍﻟﻌﺎﳌﲔ ،ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻥ ﺷﺮﻁ ﺍﻹﳝﺎﻥ " ﺍﻟﻐﻔﻠﺔ " ﻓﻬﺆﻻﺀ ﺣﻘﻴﻖ ﻢ ﺍﻟﺰﻭﺍﻝ ﻭﻏﻠﺒﺔ ﺍﻷﻋـﺪﺍﺀ
ﻋﻠﻴﻬﻢ ،ﺑﻞ ﺍﲣﺎﺫﻫﻢ ﻣﻄﺎﻳﺎ ﻟﺘﻨﻔﻴﺬ ﳐﻄﻄﺎﺕ ﺍﻷﻋﺪﺍﺀ ﻢ ،ﻭﺇﻥ ﻣﻦ ﺃﺧﻄﺮ ﺍﻟﺬﻧﻮﺏ ﺍﻟﱵ ﻳﻘﻊ ﻓﻴﻬﺎ ﺍﳌﺆﻣﻦ ﻫﻮ
ﺃﻥ ﻳﻜﻮﻥ ﻳ ﺪ ﺷ ﺮ ﻷﻋﺪﺍﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﳛﺴﺐ ﺃﻧﻪ ﳛﺴﻦ ﺻﻨﻌﺎﹰ ،ﻭﺣﺎﻝ ﻫﺆﻻﺀ ﻛﺤﺎﻝ ﺍﳌﺒﺘﺪﻉ ﺇﺫ ﻻ ﺗﻮﺑﺔ
ﻟﻪ ،ﻷﻧﻪ ﻳﻈﻦ ﺃﻧﻪ ﻋﻠﻰ ﺣﻖ ﻭﺻﻮﺍﺏ ،ﺑﻞ ﳝﻮﺕ ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ،ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﳜﺪﻡ ﺃﻋﺪﺍﺀ ﺍﷲ ،ﻭﻫﺬﻩ "
ﺍﻟﺒﺪﻋﺔ " ﺍﻟﻜﱪﻯ ﻭﻫﻲ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻌﻤﻞ ﻟﺪﻳﻦ ﺍﷲ ﻫﻲ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻧﺘﻜﻠﻢ ﻋﻨﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﺎ ﻣـﻦ
ﺍﻟﺒﺪﻉ " ﺍﻟﺸﺨﺼﻴﺔ " ﻭﺍﻟﻔﺮﺩﻳﺔ ،ﺇﺫ ﺍﻟﺒﺪﻉ ﺍﻟﻔﺮﺩﻳﺔ ﻣﺮﺩﻫﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ،ﺃﻣﺎ ﺍﻟﺒﺪﻉ ﺍﻟﱵ ﺗﺘﻌﻠـﻖ ﺑﺎﻟﻌﻤـﻞ
ﺍﻹﺳﻼﻣﻲ ﻓﻬﺬﻩ ﺿﻼﻻﺎ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻷﻣﺔ ﲟﺠﻤﻮﻋﻬﺎ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻘﻊ ،ﻓﺈﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻌﺎﻣﻠﲔ ﻟﺪﻳﻦ ﺍﷲ
ﺗﻌﺎﱃ ﺇﳕﺎ ﳜﺪﻣﻮﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺟﻨﺪﻩ ،ﺑﻞ ﻫﻢ ﻣﻦ " ﺩﻭﺍﻢ " ﻭﻣﻄﺎﻳﺎﻫﻢ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ ،ﻭﺳﺒﺐ ﺫﻟﻚ "
ﺍﻟﻐﻔﻠﺔ " ﻭﻋﺪﻡ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﻨﻈﺮ.
ﺍﻟﻌﻤﻞ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﻔﺎﻋﻞ ﻭﻻ ﻳﻘﺪﻡ ﲦﺎﺭﻩ ﺩﻭﻥ ﻧﻈﺮ ﻟﻠﺘﺎﺭﻳﺦ ﻭﺃﺣﺪﺍﺛﻪ ،ﻭﻻ ﺑﺎﻟﻐﻔﻠﺔ ﻋـﻦ ﺍﻟﻮﺍﻗـﻊ
ﻭﻇﺮﻭﻓﻪ ،ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﺣﺪﺙ ﻣﻌﺎﺻﺮ ﻣﻨﺒﺖ ﻋﻦ ﺗﺎﺭﻳﺦ ﻟﻪ ،ﺑﻞ ﻛﻞ ﻋﺎﻣﻞ ﳛﻤـﻞ ﻣﻮﺭﻭﺛـﻪ ﺍﻟـﺬﻱ
ﻳﻬﺘﺪﻱ ﺑﻪ ﻭﻳﺘﻔﺎﻋﻞ ﻣﻌﻪ ﻭﻳﺴﺘﺮﺷﺪ ﺑﻪ ،ﻭﻣﺎ ﻭﻗﻊ ﻟﻸﺟﺪﺍﺩ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﺿﺮﹰﺍ ﻟﻸﺣﻔﺎﺩ ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ
ﻆ ِﺑ ﻐﻴ ِﺮ ِﻩ " ٢٣٨ﻭﻟﺬﻟﻚ "ﻓﺎﳊﻴﺔ ﻻ ﺗﻠﺪ ﺇﻻ ﺣﻴﺔ" ﻭﺗﺮﺑﻴـﺔ ﺍﻟـﺬﺋﺎﺏ ﻭﺳـﻂ ﻣﺴﻌﻮﺩِ " :ﺇ ﱠﻥ ﺍﻟ
ﺴﻌِﻴ ﺪ ﻣ ﻦ ﻭ ِﻋ ﹶ
ﺍﳊﻤﻼﻥ ﻻ ﺗﻘﺒﻠﻬﺎ ﻭﺩﻳﻌﺔ ﺑﻞ ﻛﻤﺎ ﻗﺎﻟﺖ ﺍﻷﻋﺮﺍﺑﻴﺔ" :ﻭﻣﻦ ﺃﺩﺭﺍﻙ ﻳﺎ ﺍﺑﻦ ﺍﻟﺬﺋﺐ ﺃﻥ ﺃﺑﺎﻙ ﺫﻳـﺐ" ﻭﻫـﺬﻩ
ﻃﻮﺍﺋﻒ ﺟﺤﻮﺭ "ﺍﻟﺘﻘﻴﺔ" ﺍﳋﺒﻴﺜﺔ ﻋﺎﺷﻮﺍ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ ﻭﺳﻂ ﺍﳌﺴﻠﻤﲔ ﻓﻬﻞ ﺍﻧﺘﻔﻌﻮﺍ ﺑﺬﻟﻚ ﺃﻡ ﺇﻥ ﺍﳊﻔﻴﺪ ﱂ
ﻳﺰﺩﺩ ﺇﻻ ﺣﻘﺪﹰﺍ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺟﺪﻩ؟! ﻭﻫﺎ ﻫﻢ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﺑﲔ ﺁﺑﺎﺋﻨﺎ ﻭﺃﺟﺪﺍﺩﻧﺎ ﻫﻢ ﺷﺮ ﻳﻬـﻮﺩ
ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻛﺜﺮﻫﻢ ﻋﻘﺮﹰﺍ ﻹﺧﻮﺍﻧﻨﺎ ﰲ ﻓﻠﺴﻄﲔ ،ﻓﺎﻟﺘﺎﺭﻳﺦ ﲪﻞ ﻋﻠﻰ ﺍﻟﻜﻮﺍﻫﻞ ﺭﻏـﻢ ﺃﻧـﻒ ﺃﻫـﻞ
"ﺍﻟﻐﻔﻠﺔ" ﻣﻦ ﻣﺪﻋﻲ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﻜﻴﺎﺳﺔ ،ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻟﻮﺍﻗﻊ ﺃﻧﻪ ﻣﺎ ﻣﻦ "ﻋﻠﻤﺎﱐ-ﻻ ﺩﻳﲏ" ﺧﺮﺝ ﻣـﻦ
ﻃﻮﺍﺋﻒ "ﺟﺤﻮﺭ ﺍﻟﺘﻘﻴﺔ" ﺇﻻ ﻭﻳﺒﻘﻰ ﻭﻓﻴﹰﺎ ﻟﻄﺎﺋﻔﺘﻪ ،ﻳﻨﻘﻠﺐ ﻋﻠﻴﻬﺎ ﺑﺎﳌﻨﻔﻌﺔ ﻭﺍﻟﻨﺼﺢ ﻭﺍﻻﻧﺘﺼﺎﺭ ،ﺇﻻ ﻫـﺆﻻﺀ
ﺍﳋﺒﺜﺎﺀ "ﺍﻟﺪﻭﺍﺏ ﻭﺍﳌﻄﺎﻳﺎ" ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺇﱃ ﺭﺩﺓ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻭﺍﻟﻼﺩﻳﻨﻴﺔ ﻓﺈﻥ ﺷـﺮﻫﻢ ﻋﻠـﻰ
ﺍﳌﺴﻠﻤﲔ ﺃﻋﻈﻢ ﻣﻦ ﺷﺮ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺸﺮﻛﲔ ،ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﻛﻢ ﻫﻮ ﺿﺮﺭ "ﺍﻟـﺪﻭﺍﺏ" ﻫـﺆﻻﺀ
ﻭﻛﻢ ﻫﻲ ﻏﻔﻠﺘﻬﻢ ﻭﺟﻬﺎﻟﺘﻬﻢ؟!
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ﰒ ﻟﻴﻌﻠﻢ ﺃﻥ ﺍﳉﻬﺎﺩ ﻻ ﻳﻨﻔﻊ ﻣﻊ "ﺍﻟﻐﻔﻠﺔ" ﻭﻻ "ﺍﻟﻌﻤﺎﻳﺔ" ﺑﻞ ﻳﻜﻮﻥ ﺍﳉﻬﺎﺩ ﺷﺮﹰﺍ ﻭﻓﺴﺎﺩﹰﺍ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﻏﲑ
ﺑﺼﲑﺓ ﻭﻫﺪﺍﻳﺔ ﻭﺗﺬﻛﺮﺓ ،ﻭ"ﺍﳉﻬﺎﺩ" ﺧﺎﺻﺔ ﻟﻴﺲ ﺑﺎﻷﻣﺮ ﺍﳍﲔ ﺍﻟﺬﻱ ﳚﻮﺯ ﻓﻴﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻏـﻼﻁ ﻣـﻦ
"ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺭﺏ ﻭﺍﻷﻓﺎﻋﻲ" ،ﻓﺈﻥ "ﺍﺎﻫﺪ" ﰲ ﺻﺪﺭﻩ ﲪﻴﺔ ﻭﰲ ﻳﺪﻩ ﺑﻨﺪﻗﻴﺔ ﻭﺃﻗﻞ ﻏﻠﻂ ﰲ ﺫﻟﻚ ﻫـﻮ
ﺐ ﺍﹾﻟ ﹶﻔﺴﺎ ﺩ { ]ﺍﻟﺒﻘﺮﺓ.[٢٠٥ :
ﺤ
ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺪﻣﺎﺀ ﻭﺇﻫﻼﻙ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ } -ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﻟﻴﻜﻦ ﺍﳌﺆﻣﻦ ﺣﺎﺯﻣﺎ ﺣﺬﺭﺍ ﻻ ﻳﺆﺗﻰ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻐﻔﻠﺔ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ،ﻭﻣﺒﺘﻐﻴﺎﺕ ﺍﻷﻣﺮ ﺃﻥ ﺍﻟﻌﺒﺪ ﺍﳌـﺆﻣﻦ
ﻳﻨﻈﺮ ﻣﺎ ﳚﺮﻱ ﻟﻪ ﻣﻦ ﺣﺮﻛﺎﺗﻪ ﻭﺳﻜﻨﺎﺗﻪ ﺃﻥ ﻛﻠﻬﺎ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﺈﺫﺍ ﺃﻳﻘﻈﻪ ﻣﺮﺓ ﻟﺸـﺄﻥ ﻣـﺎ،
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ﻓﻴﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻓﻄﻨﺎ ﻭﻻ ﻳﺘﻌﺮﺽ ﻹﻳﻘﺎﻅ ﰲ ﺍﻟﻌﺬﺭ ﻟﻪ ﻣﺮﺓ ﺃﺧﺮﻯ.
ﺐ ﻣِﻦ ﻭﺟﻪ ﺃﹶﻥ ﻳﻌﻮﺩ ِﺇﻟﹶﻴ ِﻪ.
ﻭﻣﺎﻝ ﹶﺃﺑﻮ ﻋﺒﻴﺪ :ﻣﻌﻨﺎ ﻩ ﻭﻻ ﻳﻨﺒﻐِﻲ ﻟِﻠﻤﺆ ِﻣ ِﻦ ﺇِﺫﺍ ﻧ ِﻜ
ﺏ ِﺑ ِﻪ ﺍﻟﻨِﺒ ﻲ ﹸﺃﻣﺘﻪ ﻭﻧﺒ ﻬﻬﻢ ﻛﹶﻴﻒ ﻳﺤ ﹶﺬﺭﻭ ﹶﻥ ِﻣﻤﺎ ﻳﺨﺎﻓﹸﻮ ﹶﻥ ﺳـﻮﺀ ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ :ﻭﻓِﻴ ِﻪ ﹶﺃﺩﺏ ﺷﺮِﻳﻒ ﹶﺃ ﺩ
ﻋﺎِﻗﺒﺘﻪ
ﺨﺪِﻉ ِﻣ ﻦ ﺍﻟﻐﺎﺩِﺭ ﺍ ﹸﳌﺘ ﻤﺮﺩ ﻓﹶﻼ ﻳﺴﺘﻌﻤِﻞ ﺍﳊِﻠـﻢ ﺲ ﻣِﻦ ﺷِﻴﻤﺔ ﺍﳌﹸﺆﻣِﻦ ﺍﳊﺎﺯِﻡ ﺍﱠﻟﺬِﻱ ﻳﻐﻀﺐ ِﻟﱠﻠ ِﻪ ﺃﹶﻥ ﻳﻨ ﻳﻌﻨِﻲ ﻟﹶﻴ
ﺴ ِﻪ ِﺇﻻﱠ ﺃﹶﻥ ﺗﻨﺘﻬﻚ ﺣﺮﻣﺔ ﺍﷲ ﹶﻓﻴﻨﺘﻘِﻢ ِﻟﻠﱠـ ِﻪ
ﻓِﻲ ﺣﻘﹼﻪ ،ﺑﻞ ﻳﻨﺘﻘِﻢ ﻣِﻨ ﻪ .ﻭﻣِﻦ ﻫﺬﺍ ﻗﹶﻮﻝ ﻋﺎِﺋﺸﺔ " ﻣﺎ ﺍﻧﺘ ﹶﻘ ﻢ ِﻟﻨﻔ ِ
ﺲ ﻣﺤﻤﻮﺩﺍ ﻣﻄﹶﻠﻘﹰﺎ ،ﻭﻗﹶـﺪ
ﺲ ﻣﺤﻤﻮﺩﺍ ﻣﻄﹶﻠﻘﹰﺎ ،ﻛﹶﻤﺎ ﹶﺃ ﱠﻥ ﺍﳉﹸﻮﺩ ﻟﹶﻴ ﺑِﻬﺎ" ﻗﺎ ﹶﻝ ﹶﻓﻴﺴﺘﻔﺎﺩ ﻣِﻦ ﻫﺬﺍ ﹶﺃﻥﱠ ﺍﳊِﻠﻢ ﻟﹶﻴ
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ﻗﺎ ﹶﻝ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ﻭﺻﻒ ﺍﻟﺼﺤﺎﺑﺔ " ﹶﺃ ِﺷﺪﺍﺀ ﻋﻠﹶﻰ ﺍﻟ ﹸﻜﻔﹼﺎﺭ ﺭﺣﻤﺎﺀ ﺑﻴﻨﻬﻢ"
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﺍﳊﺚ ﻋﻠﻰ ﺍﳊﺰﻡ ﻭﺍﻟ ﹶﻜﻴﺲ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺭ .ﻭﻣﻦ ﻟﻮﺍﺯﻡ ﺫﻟﻚ :ﺗﻌـﺮﻑ ﺍﻷﺳـﺒﺎﺏ
ﺍﻟﻨﺎﻓﻌﺔ ﻟﻴﻘﻮﻡ ﺎ ،ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﻀﺎﺭﺓ ﻟﻴﺘﺠﻨﺒﻬﺎ.
ﺚ ﻋﻠﻰ ﲡﻨﺐ ﺃﺳﺒﺎﺏ ﺍﻟﺮﻳﺐ ﺍﻟﱵ ﳜﺸﻰ ﻣﻦ ﻣﻘﺎﺭﺑﺘﻬﺎ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺸﺮ. ﻭﻳﺪﻝ ﻋﻠﻰ ﺍﳊ ﹼ
ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﺬﺭﺍﺋﻊ ﻣﻌﺘﱪﺓ .ﻭﻗﺪ ﺣﺬﺭ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻌﻮﺩ ﺇﱃ ﻣﺎ ﺯﻳﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﻌﺎﺻﻲ،
ﲔ{ ]ﺍﻟﻨﻮﺭ [١٧:ﻭﳍﺬﺍ ﻓﺈﻥ ﻣﻦ ﺫﺍﻕ ﺍﻟﺸﺮ ﻣـﻦ ﻓﻘﺎﻝ }ﻳ ِﻌ ﹸﻈ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﺃﹶﻥ ﺗﻌﻮﺩﻭﺍ ِﻟ ِﻤﹾﺜِﻠ ِﻪ ﹶﺃﺑﺪﺍ ﺇِﻥ ﻛﹸﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ
ﺍﻟﺘﺎﺋﺒﲔ ﺗﻜﻮﻥ ﻛﺮﺍﻫﺘﻪ ﻟﻪ ﺃﻋﻈﻢ ،ﻭﲢﺬﻳﺮﻩ ﻭﺣﺬﺭﻩ ﻋﻨﻪ ﺃﺑﻠﻎ؛ ﻷﻧﻪ ﻋﺮﻑ ﺑﺎﻟﺘﺠﺮﺑﺔ ﺁﺛـﺎﺭﻩ ﺍﻟﻘﺒﻴﺤـﺔ .ﻭﰲ
ﺍﳊﺪﻳﺚ" :ﺍﻷﻧﺎﺓ ﻣﻦ ﺍﷲ،ﻭﺍﻟﻌﺠﻠﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻻ ﺣﻠﻴﻢ ﺇﻻ ﺫﻭ ﻋﺜﺮﺓ ،ﻭﻻ ﺣﻜﻴﻢ ﺇﻻ ﺫﻭ ﲡﺮﺑﺔ" .ﻭﺍﷲ
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ﺃﻋﻠﻢ.
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ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻣﻦ ﺟﻬﺰ ﻏﺎﺯﻳﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻘﺪ ﻏﺰﺍ
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ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ :ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ » :ﻣ ﻦ ﺟ ﻬ ﺰ ﻏﹶﺎ ِﺯﻳﺎ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘ ﺪ ﻏﹶـﺰﺍ، ﻋﻦ ﺯﻳ ِﺪ ﺑ ِﻦ ﺧﺎِﻟ ٍﺪ ﺭ ِ
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ﺨﻴ ٍﺮ ﹶﻓ ﹶﻘ ﺪ ﹶﻏﺰﺍ«
ﻭ ﻣ ﻦ ﺧﹶﻠﻒ ﻏﹶﺎ ِﺯﻳﺎ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺑ
ﻟﻴﺲ ﰲ ﺍﻟﺮﻛﺐ ﺇﻻ ﳎﺎﻫﺪ ،ﻻ ﻓﺮﻕ ﺑﲔ ﲪﻞ ﺍﻟﺴﻼﺡ ﺃﻭ ﺃﻋﺎﻥ ﺣﺎﻣﻠﻪ ﺃﻭ ﺳﺪﺩ ﺍﳌﺴﺎﺭ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﻠـﻚ
ﻤﺔ ﻓﻬﻲ ﻤﺔ ﺣﻖ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻨﺎﻓﺴﺔ ﻋﻠﻰ ﺍﻷﺟﻮﺭ ﻭﺍﻟﺪﺭﺟﺎﺕ ﻓﺎﻟﻘﺴﻤﺔ ﺳﻮﺍﺀ ،ﻓﺎﻟﺮﻛﺎﺋﺐ ﻻ ﺗـﺪﻭﻡ
ﻭﻻ ﻳﻄﻤﺌﻦ ﺃﻫﻠﻮﻫﺎ ﺇﻻ ﺑﺎﳌﺪﺩ ﻭﲪﺎﻳﺔ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻃﻤﺌﻨﺎﻥ ﻋﻠﻰ ﺍﻷﻫﻞ ﻭﺍﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ ،ﻓﻬﺬﻩ ﻃﺮﻳﻖ ﻻ ﻃـﺮﺩ
ﻓﻴﻬﺎ ﻷﺣﺪ ،ﻭﻻ ﺗﻔﻀﻴﻞ ﻓﻴﻬﺎ ﻷﺣﺪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺼﻨﻌﺔ ﺇﳕﺎ ﺍﻟﺘﻔﻀﻴﻞ ﺑﺈﺗﻘﺎﻥ ﺍﻟﺼﻨﻌﺔ ،ﻭﺍﻹﺧﻼﺹ ﳍﺎ ،ﻭﻣـﺪﺍﺩ
ﺍﻟﺘﻘﻮﻯ ﺍﻟﺴﺎﺭﻱ ﰲ ﺍﻟﻘﻠﻮﺏ ،ﻓﻌﺠﻴﺐ ﳌﻦ ﻳﺘﻜﻠﻢ ﻋﻦ ﺍﻟﺸﺠﺎﻋﺔ ﻭﻫﻮ ﻻ ﻳﻌﺮﻑ ﺃﻓﻨﺎﺎ ﻭﻻ ﳘﻮﻣﻬﺎ ،ﻓﻬـﻞ
ﻼ ﰲ ﺃﻋﺪﺍﺀ ﺍﷲ ﻣﻘﺘﺤﻤﹰﺎ ﺑﻔﺮﺳﻪ ﰲ ﻏﻤﺮﺍﻢ ﺃﺷﺪ ﺷﺠﺎﻋﺔ ﳑﻦ ﺑﺎﺕ ﻋﻠﻰ ﺛﻐﺮ ﺍﳊﺮﺍﺋـﺮ ﻟـﻴﺲ ﺍﳋﺎﺋﺾ ﻗﺘ ﹰ
ﻫﻨﺎﻙ ﺳﻮﺍﻩ ،ﻣﻠﻖ ﺑﺴﺎﻣﻌﺘﻪ ﻟﺘﻠﺘﻘﻂ ﺃﺩﱏ ﺣﺲ ﺃﻭ ﺧﱪ ،ﳜﺎﻑ ﺃﻥ ﺗﺆﺗﻰ ﺍﻟﺬﻣﺎﻡ ﻣﻦ ﻗﺒﻠﻪ؟! ﻻ ﻭﺍﷲ ،ﻭﻫـﺬﺍ
ﻼ ﻛﻤـﺎﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻓﻀﻞ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﱂ ﻳﺬﻛﺮ ﻋﻨﻪ ﻛﺜﲑ ﻗﺘﺎﻝ ﰲ ﺑﺪﺭ ﻣﺜ ﹰ
ﺫﻛﺮ ﻣﻦ ﺷﺄﻥ ﲪﺰﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻛﺎﻥ ﻣﻮﻗﻌﻪ ﻋﻠﻰ ﻏﺮﺯ ﺭﺳﻮﻝ ﺍﷲ ﻭﺧﻴﻤﺘﻪ ،ﻛﻤﺎ ﻛﺎﻥ ﻣﻮﻗﻌـﻪ
ﰲ ﺍﳍﺠﺮﺓ ﳛﻤﻴﻪ ﻭﳛﻮﻃﻪ ﺑﻨﻔﺴﻪ ،ﻭﺑﺬﻟﻚ ﻋﺮﻑ ﻟﻪ ﺍﻟﻔﻀﻞ ،ﻭﻫﺎ ﳓﻦ ﻧﺮﻯ ﺍﻟﻴﻮﻡ ﺃﻥ ﻣﻦ ﻗـﺪﻡ ﻣﺎﻟـﻪ ﰲ
ﺳﺒﻴﻞ ﺍﷲ ﻣﻌﺮﺽ ﻟﻼﺑﺘﻼﺀ ﺃﺷﺪ ﳑﻦ ﻫﻮ ﺁﻣﻦ ﻣﻊ ﺳﻼﺣﻪ ﻣﻘﺎﺗﻼﹰ ،ﻭﺍﳌﻮﺍﻃﻦ ﳍﺎ ﺭﺟﺎﻝ ،ﻓﻤﻦ ﺟﻬﺎﻟﺔ ﺍﻟﺒﻌﺾ
ﺍﺧﺘﺰﺍﻝ ﻣﻮﺍﻃﻦ ﺍﳉﻬﺎﺩ ﰲ ﻣﻮﻃﻦ ﻭﺍﺣﺪ ،ﺑﻞ ﺍﻟﻌﺪﻝ ﻭﺍﻟﻌﻘﻞ ﻫﻮ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳊﻴﺎﺓ ﻭﻣﺎ ﻓﻴﻬـﺎ ﻣـﻦ ﺳـﺒﻞ
ﻭﻓﺠﺎﺝ ،ﻭﺇﻛﺒﺎﺭ ﺍﻟﻨﺎﺱ ﺍﻟﻮﺍﻗﻔﲔ ﻋﻠﻰ ﺛﻐﻮﺭ ﻫﺬﻩ ﺍﻟﺴﺒﻞ ﻭﺍﻟﻔﺠﺎﺝ ،ﻓﺎﺎﻫﺪ ﺍﳌﻘﺎﺗﻞ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻘـﻮﻡ
ﻟﻮﻻ ﺇﻣﺎﻡ ﺍﳌﺴﺠﺪ ،ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻘﻮﻡ ﻟﻮﻻ ﻣﻦ ﻳﻌﻠﹼﻢ ﻃﻔﻠﻪ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻭﺍﻹﺧﻼﺹ ،ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﻥ
ﻳﻘﻮﻡ ﻟﻮﻻ ﻣﻦ ﳛﻤﻴﻪ ﰲ ﻇﻬﺮﻩ ﺑﺎﻟﺪﻓﺎﻉ ﻋﻨﻪ ﻭﻋﻦ ﻋﺮﺿﻪ ﺑﺎﻟﺒﻴﺎﻥ ﻭﺳﺤﺮ ﺍﳌﻘﺎﻝ ،ﻭﻫﺎ ﻫﻲ ﺩﻭﻝ ﺍﻟﺸـﻴﻄﺎﻥ
ﺗﻨﻔﻖ ﺍﳌﻼﻳﲔ ﻟﺼﺮﻑ ﺍﻟﻨﺎﺱ ﻋﻦ ﺩﻳﻨﻬﻢ ﻻ ﺑﺎﳊﺮﺏ ﻓﻘﻂ ﻭﻻ ﺑﺎﻟﺴﻼﺡ ﻓﺤﺴﺐ ﻭﻟﻜﻦ ﺑـﺈﻏﻮﺍﺀ ﺍﻟﻜﻠﻤـﺔ
ﻭﺍﻟﺼﻮﺭﺓ .ﻓﺎﻟﻘﺎﺋﻢ ﳍﻢ ﺃﺷﺪ ﰲ ﳓﻮﺭﻫﻢ ﻣﻦ ﺭﺍﻣﻲ ﺍﻟﻨﺒﻞ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﳊﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ٢٤٣،ﻭﻛﻤﺎ ﻳﻨـﺰﻝ ﺍﷲ ﺍﳌﻼﺋﻜﺔ ﻟﻨﺼﺮ ﺍﺎﻫﺪﻳﻦ ﺍﳌﻘﺎﺗﻠﲔ ﻓﻬﻮ ﻳﻨـﺰﳍﺎ ﻛﺬﻟﻚ ﻟﺘﻠﻚ ﺍﳌﻌﺎﱐ
ﻚ«،٢٤٤
ﺠ ﻬ ﻢ -ﹶﺃ ﻭ ﻫﺎ ِﺟ ِﻬ ﻢ ﻭ ِﺟﺒﺮِﻳ ﹸﻞ ﻣﻌـ
ﺤﺴﺎ ﹶﻥ» :ﺍ ﻫ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ِﻟ
ﻓ ﻌ ِﻦ ﺍﻟﺒﺮﺍ ِﺀ ﺭ ِ
- ٢٤٢ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٠٥٠ - ٢٨٤٣(٣٧٢ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﻣﺎﺭﺓ ﺑﺎﺏ ﻓﻀـﻞ ﺇﻋﺎﻧـﺔ
ﺍﻟﻐﺎﺯﻱ ﰲ ﺳﺒﻴﻞ ﺍﷲ ..ﺭﻗﻢ ) .١٨٩٥ﺟﻬﺰ ﻏﺎﺯﻳﺎ( ﻫﻴﺄ ﻟﻪ ﻣﺎ ﳛﺘﺎﺟﻪ ﰲ ﺳﻔﺮﻩ ﻭﻏﺰﻭﻩ ﻭﺍﻟﻐﺰﻭ ﺍﳉﻬﺎﺩ) .ﻓﻘﺪ ﻏﺰﺍ( ﻛﺘﺐ ﻟﻪ ﺃﺟﺮ ﺍﻟﻐﺰﻭ ﻭﺇﻥ
ﱂ ﻳﻐﺰ ﻷﻧﻪ ﺳﺎﻋﺪ ﻋﻠﻴﻪ) .ﺧﻠﻒ ﻏﺎﺯﻳﺎ( ﻗﺎﻡ ﻣﻘﺎﻣﻪ ﰲ ﻗﻀﺎﺀ ﺣﺎﺟﺎﺕ ﺃﻫﻠﻪ ﺣﺎﻝ ﻏﻴﺒﺘﻪ) .ﲞﲑ( ﺑﺈﺣﺴﺎﻥ ﻭﺃﻣﺎﻧﺔ ﻭﺇﺧﻼﺹ[
ﺸ ﻌ ِﺮ ﻣﺎ ﹶﺃﻧ ﺰ ﹶﻝ ،ﻗﹶـﺎ ﹶﻝِ " :ﺇ ﱠﻥ
ﷲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹶﻗ ﺪ ﹶﺃﻧ ﺰ ﹶﻝ ﻓِﻲ ﺍﻟ
ﻚ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﻟِﻠﻨِﺒ ﻲ ِ :ﺇ ﱠﻥ ﺍ َ - ٢٤٣ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ﹶﻛ ﻌ ِ
ﺐ ﺑ ِﻦ ﻣﺎِﻟ ٍ
ﻀ ﺢ ﺍﻟﻨﺒ ِﻞ " ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )( ٢١١٠٨ )(٤٠٤ /١٠
ﺴﻴ ِﻔ ِﻪ ﻭِﻟﺴﺎِﻧ ِﻪ ،ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﹶﻟ ﹶﻜﹶﺄﻧﻤﺎ ﺗ ﺮﻣﻮﻧ ﻬ ﻢ ِﺑ ِﻪ ﻧ
ﺍﹾﻟ ﻤ ﺆ ِﻣ ﻦ ﻳﺠﺎ ِﻫ ﺪ ِﺑ
ﺻﺤﻴﺢ
- ٢٤٤ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١١٤٠ - ٣٢١٣(٤٠٩ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﻓﻀﺎﺋﻞ
ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺭﻗﻢ ) .٢٤٨٦ﺍﻫﺠﻬﻢ( ﺃﻣﺮ ﻣﻦ ﻫﺠﺎ ﻳﻬﺠﻮ ﻫﺠﻮﺍ ﻭﻫﻮ ﻧﻘﻴﺾ ﺍﳌﺪﺡ) .ﻫﺎﺟﻬﻢ( ﻣﻦ ﺍﳌﻬﺎﺟﺎﺓ ﺃﻱ ﺟﺎﺯﻫﻢ
ﺠﻮﻫﻢ) .ﻣﻌﻚ( ﻳﺆﻳﺪﻙ ﻭﻳﻨﺼﺮﻙ[
١٥٣
ﻭﺍﻟﺮﻛﺐ ﺍﺎﻫﺪ ﰲ ﻣﺴﲑﺗﻪ ﻣﻄﻠﻮﺏ ﺃﻥ ﻳﻌﺮﻑ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻨﺎﺱ ﻭﻓﻀﻠﻬﻢ ﰲ ﺃﻣﺎﻛﻨﻬﻢ ،ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳـ ﺮﺓﹶ،
ﺴ ِﻜﲔِ ،ﻛﹶﺎﹾﻟ ﻤﺠﺎ ِﻫ ِﺪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ ،ﹶﺃ ِﻭ ﺍﻟﻘﹶـﺎِﺋ ِﻢ ﺍﻟﱠﻠﻴـ ﹶﻞ
ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﺍﻟﺴﺎﻋِﻲ ﻋﻠﹶﻰ ﺍ َﻷ ﺭ ﻣﹶﻠ ِﺔ ﻭﺍ ِﳌ
ﺍﻟﺼﺎِﺋ ِﻢ ﺍﻟﻨﻬﺎ ﺭ« ،٢٤٥ﻭﻏﺮﻭﺭ ﺍﻟﻨﺎﺱ ﰲ ﺻﻨﻌﺘﻬﻢ ﻣﻔﺴﺪﺓ ﻟﻠﺮﻛﺐ ﻭﻫﻲ ﺃﺷﺒﻪ ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺣﻘﻴﻖ ﺃﻥ
ﻳﻘﺎﻝ ﳌﻦ ﺗﻄﺎﻭﻝ ﻋﻠﻰ ﺇﺧﻮﺍﻧﻪ ﺑﻨﺴﺐ ﺍﻟﺼﻨﻌﺔ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻠﻤﻔﺘﺨﺮ ﺑﻨﺴﺐ ﺍﻵﺑﺎﺀ ،ﰒ ﻗﺪ ﻋﻠـﻢ
ﻣﻦ ﻓﻨﻮﻥ ﺍﳊﺮﻭﺏ ﺃﻥ ﺍﳉﺒﻬﺎﺕ ﺍﳌﻘﺎﺗﻠﺔ ﻻ ﺗﺴﻊ ﻛﻞ ﺍﻟﻨﺎﺱ ،ﺑﻞ ﺇﻥ ﺯﺍﺩ ﺃﻫﻠﻬﺎ ﻋﻦ ﺍﳊﺪ ﺻﺎﺭﻭﺍ ﻋﺒﺌﹰﺎ ﻋﻠﻰ
ﺍﻟﻨﺎﺱ ،ﻓﺒﻬﺬﺍ ﻳﻌﻠﻢ ﺃﻥ ﺍﳊﻜﻤﺔ ﻫﻲ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻣﻮﺿﻌﻪ .ﺃﻻ ﻓﻠﻴﻌﻠﻢ ﺃﻥ ﻣﻜﺸﻮﻑ ﺍﻟﻈﻬﺮ ﻻ ﻳـﺪﻭﻡ،
ﻭﻣﻬﻤﻮﻡ ﺍﻟﺒﺎﻝ ﻻ ﻳﺼﻤﺪ ،ﻭﺍﳉﺎﺋﻊ ﻻ ﻳﻘﻮﻡ ،ﻭﻣﻦ ﻏﲑ ﻭﻗﻮﺩ ﻳﺴﺘﺤﻴﻞ ﻣﺎ ﰲ ﺍﻟﻨﺎﺭ ﺭﻣﺎﺩﹰﺍ ﻻ ﻳﺸﺘﻌﻞ ،ﻓﻼﺑﺪ
ﺠﺸـﺔﹸ ،ﺭ ﻭﻳـ ﺪ ﻙ
ﻚ ﻳﺎ ﹶﺃﻧ
ﺤ
ﻟﻠﺮﻛﺐ ﻣﻦ ﻛﻠﻤﺔ ﺣﺎﻧﻴﺔ ﺗﻨﺎﻓﺢ ﻋﻨﻬﺎ ،ﻭﺣﺎ ٍﺩ ﻳﺪﻓﻊ ﺍﻟﻌﻴﺲ ﺣﱴ ﻳﻘﺎﻝ ﻟﻪ » :ﻭﻳ
ﺳ ﻮﻗﹰﺎ ﺑِﺎﻟ ﹶﻘﻮﺍﺭِﻳ ِﺮ« ٢٤٦ﻭﺗﺎﺟﺮ ﻳﺆﻣﻦ ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓ ﻋﺜﻤﺎﱐ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻨﻔﺲ ،ﻭﺻﺎﺭﻭﺥ ﰲ ﺍﳉﻴﺶ ﺧﲑ ﻣـﻦ
ﺃﻟﻒ ﻓﺎﺭﺱ ،ﻭﺣﻜﻴﻤﺔ ﻛﺄﻡ ﺳﻠﻤﺔ ﺗﻘﻮﻝ ﳊﺒﻴﺒﻬﺎ ﳌﺎ ﺩ ﺧ ﹶﻞ ﻋﻠﹶﻰ ﹸﺃ ﻡ ﺳﹶﻠ ﻤﺔﹶ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﹶﻟﻬﺎ ﻣﺎ ﹶﻟ ِﻘ ﻲ ِﻣ ﻦ ﺍﻟﻨـﺎﺱِ،
ﺤ ﺮ ﺑـ ﺪﻧﻚ، ﺝ ﹸﺛ ﻢ ﹶﻻ ﺗ ﹶﻜﱢﻠ ﻢ ﹶﺃ ﺣﺪﺍ ِﻣﻨ ﻬ ﻢ ﹶﻛِﻠ ﻤﺔﹰ ،ﺣﺘﻰ ﺗﻨ ﺐ ﹶﺫِﻟﻚ ،ﺍ ﺧ ﺮ ﺤ ﺖ ﹸﺃ ﻡ ﺳﹶﻠ ﻤ ﹶﺔ :ﻳﺎ ﻧِﺒ ﻲ ﺍﻟﱠﻠﻪِ ،ﹶﺃﺗ ِ
ﹶﻓﻘﹶﺎﹶﻟ
ﺤﹶﻠ ﹶﻘﻪ،
ﺤ ﺮ ﺑ ﺪﻧﻪ ،ﻭ ﺩﻋﺎ ﺣﺎِﻟ ﹶﻘ ﻪ ﹶﻓ ﻚ ﻧ ﺝ ﹶﻓﹶﻠ ﻢ ﻳ ﹶﻜﱢﻠ ﻢ ﹶﺃ ﺣﺪﺍ ِﻣﻨ ﻬ ﻢ ﺣﺘﻰ ﹶﻓ ﻌ ﹶﻞ ﹶﺫِﻟ
ﺨ ﺮ
ﺤِﻠ ﹶﻘﻚ ،ﹶﻓ ﻚ ﹶﻓﻴ
ﻭﺗ ﺪ ﻋ ﻮ ﺣﺎِﻟ ﹶﻘ
٢٤٧
ﻀ ﻬ ﻢ ﻳ ﹾﻘﺘ ﹸﻞ ﺑ ﻌﻀﺎ ﹶﻏﻤﺎ
ﺤِﻠ ﻖ ﺑ ﻌﻀﺎ ﺣﺘﻰ ﻛﹶﺎ ﺩ ﺑ ﻌ ﻀ ﻬ ﻢ ﻳ
ﺤﺮﻭﺍ ﻭ ﺟ ﻌ ﹶﻞ ﺑ ﻌ ﻚ ﻗﹶﺎﻣﻮﺍ ،ﹶﻓﻨ ﹶﻓﹶﻠﻤﺎ ﺭﹶﺃﻭﺍ ﹶﺫِﻟ
ﻭﻫﻜﺬﺍ ﺗﺘﻮﺯﻉ ﺍﳌﻬﻤﺎﺕ ﲝﺴﺐ ﺍﻟﻘﺪﺭﺍﺕ ﻭﻣﺎ ﻗﺪﺭ ﺍﷲ ﻓﻴﻬﺎ ﻟﻠﺨﻠﻖ ،ﻛﻞ ﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﺧـﲑ ﻭﺃﻥ
ﻏﲑﻩ ﰲ ﺧﲑ ﻛﺬﻟﻚ ،ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ.
ﰒ ﺇﻥ ﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ ﻻ ﺗﻌﺮﻑ ﻣﻦ ﻗﺒﻞ ﺍﻷﻃﻔﺎﻝ ،ﻓﻬﺆﻻﺀ ﺻﻐﺎﺭ ﺗﺒﻬﺮﻫﻢ ﺍﻟﺒﻬﺎﺭﺝ ﻭﺍﻷﻟﻮﺍﻥ ،ﻭﺗﻔـﺰﻋﻬﻢ
ﺍﻷﺻﻮﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ ،ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﳌﺎﺀ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﻫﺬﺍ ﺍﳌﻘﺒﺾ ﺍﳊﺪﻳﺪﻱ ﺍﻟﺬﻱ ﻳﺪﻳﺮﻭﻧﻪ ﻓﻴﻨــﺰﻝ ﻣـﺎﺀً ،ﻭﻻ
ﻳﺮﻭﻥ ﺃﻧﺎﺑﻴﺐ ﺍﳌﻴﺎﻩ ﺍﳋﻔﻴﺔ ﺍﻟﱵ ﻫﻲ ﻧﺎﻗﻠﺔ ﻟﻪ ،ﻭﻻ ﻳﺮﻭﻥ ﻣﻨﺎﺑﻊ ﺍﳌﻴﺎﻩ ﻭﺭﺍﺀ ﺍﳉﺒﺎﻝ ،ﻓﻬﺬﻩ ﻧﻈـﺮﺓ ﺍﻷﻃﻔـﺎﻝ
ﻭﺗﻠﻚ ﺃﺣﻜﺎﻣﻬﻢ ﺍﳉﺎﻫﻠﺔ ،ﻭﻣﺜﻞ ﻫﺆﻻﺀ ﺇﻥ ﺻﺎﺭﺕ ﺍﻷﺣﻜﺎﻡ ﺇﻟﻴﻬﻢ ﻭﺃﻛﺜﺮﻭﺍ ﺍﻟﺼﺮﺍﺥ ﻭﻗﺎﺩﻭﺍ ﺍﳌﺴﲑﺓ ﻓﻌﻠﻰ
ﺍﻟﺮﻛﺐ ﺍﻟﺴﻼﻡ ،ﺇﺫ ﻻ ﺗﺼﻠﺢ ﺍﳌﺴﲑﺓ ﺇﻻ ﺑﻘﻴﺎﺩﺓ ﻫﺎﺩﻳﺔ ﺭﺷﻴﺪﺓ ﻭﻟﻮ ﺗﺄﻣﻠﻨﺎ ﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﺭﺳـﻮﻝ ﺍﷲ
ﻷﺻﺤﺎﺑﻪ ﻭﺣﺜﻪ ﺃﻥ ﻳﻠﺰﻣﻮﺍ ﺃﻣﺎﻛﻨﻬﻢ ﻭﺻﻨﻌﺘﻬﻢ ﻟﺮﺃﻳﻨﺎ ﻋﺠﺒﺎﹰ ،ﻓﻘﺪ ﻛﺎﻥ ﻳﺜﲑ ﺍﻟﻔﻀﺎﺋﻞ ﺍﳌﻜﺒﻮﺗﺔ ،ﻭﻻ ﻳﻔﺘﺨﺮ
- ٢٤٥ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٥٩٧ - ٥٣٥٣(٥٩٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﻕ ﺑﺎﺏ ﺍﻹﺣﺴﺎﻥ
ﻋﻠﻰ ﺍﻷﺭﻣﻠﺔ ﻭﺍﳌﺴﻜﲔ ﻭﺍﻟﻴﺘﻴﻢ ﺭﻗﻢ ) ٢٩٨٢ﺍﻟﺴﺎﻋﻲ( ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﻟﻴﺤﺼﻞ ﻣﺎ ﻳﻨﻔﻘﻪ ﻋﻠﻰ ﻣﻦ ﺫﻛﺮ) .ﺍﻷﺭﻣﻠﺔ( ﺍﻟﱵ ﻣﺎﺕ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻏﻨﻴﺔ
ﻛﺎﻧﺖ ﺃﻡ ﻓﻘﲑﺓ) .ﺍﳌﺴﻜﲔ( ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﳌﺎﻝ ﻣﺎ ﻳﺴﺪ ﺣﺎﺟﺘﻪ) .ﻛﺎﺎﻫﺪ( ﻟﻪ ﺃﺟﺮ ﻛﺄﺟﺮ ﺍﺎﻫﺪ ﺃﻭ ﺍﻟﻘﺎﺋﻢ ﺍﻟﺼﺎﺋﻢ[
- ٢٤٦ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٧٤٧ - ٦١٤٩(٦٣٤ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﺏ ﺭﲪﺔ ﺍﻟﻨﱯ
ﻟﻠﻨﺴﺎﺀ ﻭﺃﻣﺮ ﺍﻟﺴﻮﺍﻕ ﻣﻄﺎﻳﺎﻫﻦ ﺑﺎﻟﺮﻓﻖ ﻦ ﺭﻗﻢ ) ٢٣٢٣ﻭﳛﻚ( ﻛﻠﻤﺔ ﺗﺮﺣﻢ ﻭﺗﻮﺟﻊ ﺗﻘﺎﻝ ﳌﻦ ﻳﻘﻊ ﰲ ﺃﻣﺮ ﻻ ﻳﺴﺘﺤﻘﻪ) .ﺃﳒﺸـﺔ( ﻏـﻼﻡ
ﺃﺳﻮﺩ ﺣﺒﺸﻲ ﻛﺎﻥ ﳑﻠﻮﻛﺎ ﻟﻠﻨﱯ -ﻳﻜﲎ ﺃﺑﺎ ﻣﺎﺭﻳﺔ )ﺭﻭﻳﺪﻙ( ﺍﺳﻢ ﻓﻌﻞ ﲟﻌﲎ ﺃﻣﻬﻞ ﻭﺍﺭﻓﻖ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻫﺎ ﻛﻔﺎﻙ) .ﺑﺎﻟﻘﻮﺍﺭﻳﺮ( ﲨـﻊ ﻗـﺎﺭﻭﺭﺓ
ﲰﻴﺖ ﺑﺬﻟﻚ ﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺸﺮﺍﺏ ﻓﻴﻬﺎ ﻭﻛﲏ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﻨﺴﺎﺀ ﻟﻀﻌﻒ ﺑﻨﻴﺘﻬﻦ ﻭﺭﻗﺘﻬﻦ ﻭﻟﻄﺎﻓﺘﻬﻦ ﻓﺸﺒﻬﻦ ﺑﺎﻟﻘﻮﺍﺭﻳﺮ ﻣﻦ ﺍﻟﺰﺟﺎﺝ) .ﻟﻌﺒﺘﻤﻮﻫﺎ
ﻋﻠﻴﻪ( ﺃﻱ ﻋﻠﻰ ﺍﻟﺬﻱ ﺗﻜﻠﻢ ﺎ ﻷﻥ ﻓﻴﻬﺎ ﻣﻼﻃﻔﺔ ﻭﺗﻮﺩﺩﺍ ﺇﱃ ﺍﻟﻨﺴﺎﺀ .ﻭﻗﻴﻞ ﺳﺒﺐ ﺍﻟﻌﻴﺐ ﻷﻥ ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﻏﲑ ﻇﺎﻫﺮ ﻭﺟﻠﻲ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ[
- ٢٤٧ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )) ،(٣٩٩ /٨ﺥ( ٢٧٣١
١٥٤
ﺍﻟﻨﺎﺱ ﺑﺸﻲﺀ ﻋﻠﻤﻮﻩ ﻭﺍﻧﺘﺸﺮ ﺃﻣﺮﻩ ﺇﻻ ﻭﺃﺷﺎﺭ ﺇﱃ ﻏﲑﻩ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﳑﺎ ﲣﻄﺌﻪ ﺍﻟﻌﲔ ﻭﻻ ﺗﻨﺘﺒﻪ ﻟﻪ ،ﺫﻟـﻚ
ﺏ
ﺤ ﻮﻟﹸﻮﺍ ِﺇﻟﹶـﻰ ﻗﹸـ ﺮ ِ
ﻷﻧﻪ ﺍﻟﺒﺼﲑ ﲟﺎ ﻫﻲ ﻋﻠﻴﻪ ﺍﳊﻴﺎﺓ ،ﻓ ﻌ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﷲِ ،ﹶﻗﺎ ﹶﻝ :ﹶﺃﺭﺍ ﺩ ﺑﻨﻮ ﺳِﻠ ﻤ ﹶﺔ ﹶﺃ ﹾﻥ ﻳﺘ
ﺐ
ﻚ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻳـﺎ ﺑﻨِـﻲ ﺳـِﻠ ﻤ ﹶﺔ ِﺩﻳـﺎ ﺭ ﹸﻛ ﻢ ﺗ ﹾﻜﺘـ
ﻉ ﺧﺎِﻟﻴﺔﹲ ،ﹶﻓﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ
ﺠﺪِ ،ﻗﹶﺎ ﹶﻝ :ﻭﺍﹾﻟِﺒﻘﹶﺎ
ﺴِ
ﺍﹾﻟ ﻤ
ﺤ ﻮﹾﻟﻨﺎ " ٢٤٨ﻭ)ﺍﻋﻤﻞ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺒﺤﺮ(.
ﺴ ﺮﻧﺎ ﹶﺃﻧﺎ ﹸﻛﻨﺎ ﺗ
ﺁﺛﹶﺎ ﺭ ﹸﻛ ﻢ«،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻳ
ﺃﻣﺎ ﺃﺎ ﻤﺔ ﺣﻖ ﻭﺃﻥ ﺍﻟﺮﻛﺐ ﻛﻠﻪ ﳎﺎﻫﺪ ،ﻓﻌﺠﻴﺐ ﻷﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻣﻠﺆﻭﺍ ﻧﻔﻮﺱ ﺍﻟﺸـﺒﺎﺏ ﲝـﺐ
ﺍﳉﻬﺎﺩ ﻭﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺻﺎﻏﻮﺍ ﺃﻣﺮﻫﺎ ﺑﺄﺣﻠﻰ ﻛﻼﻡ ﻭﺃﻟﻘﻮﺍ ﻓﻴﻬﺎ ﺍﳋﻄﺐ ﻭﺍﻟﺪﺭﻭﺱ ﰒ ﳌﺎ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﻭﻧـﺎﺭﻩ
ﻭﻓﺘﻨﺘﻪ ﺍﻧﻘﻠﺒﻮﺍ ﺫﺍﻣﲔ ﺷﺎﲤﲔ ﻣﺘﱪﺋﲔ ،ﺃﻟﺴﺘﻢ ﺃﻧﺘﻢ ﳑﻦ ﺑ ﻐﺾ ﰲ ﻧﻔﻮﺱ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ؟! ﺃﻟﺴﺘﻢ ﺃﻧﺘﻢ
ﳑﻦ ﻋﺪﺩﰎ ﻗﺒﺎﺋﺢ ﺍﻟﻜﻔﺎﺭ ﻭﻇﻠﻤﻬﻢ؟! ﺃﻟﺴﺘﻢ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﻗﻠﺘﻢ ﺇﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻫﻢ ﻗـﺪﺭ ﺍﷲ ﰲ ﻋـﺬﺍﺏ
ﺍﳌﺸﺮﻛﲔ؟! ﰒ ﺃﻟﺴﺘﻢ ﺃﻧﺘﻢ ﻣﻦ ﻋﻠﹼﻢ ﺍﻟﻨﺎﺱ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ؟! ﺃﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻣﺎﺫﺍ ﻛﻨﺘﻢ ﺗﻨﺘﻈﺮﻭﻥ ﻣﻦ ﻫﺆﻻﺀ
ﺍﻟﺸﺒﺎﺏ ﺳﻮﻯ ﺍﻻﻧﻐﻤﺎﺱ ﰲ ﻏﻤﺮﺍﺕ ﺍﳌﻮﺕ ﻭﻧﻜﺎﻳﺔ ﺍﻷﻋﺪﺍﺀ؟!
ﻧﻌﻢ" :ﻳﺪﺍﻙ ﺃﻭﻛﺘﺎ ﻭﻓﻮﻙ ﻧﻔﺦ" ﻓﺈﻥ ﻧﻜﺜﺖ ،ﻓﺘﻠﻚ ﺳﻨﺔ ﺍﷲ ﰲ ﺍﻟﺒﻌﺾ :ﻳﻘﻞ ﺍﻟﺼﺎﳊﻮﻥ ﺣﱴ ﻻ ﻳﺒﻘﻰ ﺇﻻ
ﺱ ِﺇ ﱠﻥ
ﻛﻤﺎ ﻳﺒﻘﻰ ﰲ ﺍﻹﻧﺎﺀ ﺑﻌﺪ ﺍﻟﺸﺮﺏ ،ﻭﺇﻥ ﺻﱪﰎ ﻓﺘﻠﻚ ﺳﻨﺔ ﺍﷲ ﰲ ﺁﺧﺮﻳﻦ} :ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻟﻬـ ﻢ ﺍﻟﻨـﺎ
ﺴﺒﻨﺎ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﺍﹾﻟ ﻮﻛِﻴ ﹸﻞ ) (١٧٣ﻓﹶﺎﻧ ﹶﻘﹶﻠﺒﻮﺍ ِﺑِﻨ ﻌﻤـ ٍﺔ
ﺸ ﻮ ﻫ ﻢ ﹶﻓﺰﺍ ﺩ ﻫ ﻢ ِﺇﳝﺎﻧﺎ ﻭﻗﹶﺎﻟﹸﻮﺍ ﺣ
ﺱ ﹶﻗ ﺪ ﺟ ﻤﻌﻮﺍ ﹶﻟ ﹸﻜ ﻢ ﻓﹶﺎ ﺧ
ﺍﻟﻨﺎ
ﻀ ٍﻞ ﻋﻈِـﻴ ٍﻢ )ِ (١٧٤ﺇﻧﻤـﺎ ﹶﺫِﻟﻜﹸـ ﻢ
ﺿﻮﺍ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻭﺍﻟﱠﻠ ﻪ ﺫﹸﻭ ﹶﻓ ﺴ ﻬ ﻢ ﺳﻮ ٌﺀ ﻭﺍﺗﺒﻌﻮﺍ ِﺭ
ﺴ ﻀ ٍﻞ ﹶﻟ ﻢ ﻳ ﻤ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻭﻓﹶ
ﲔ )] { (١٧٥ﺁﻝ ﻋﻤﺮﺍﻥ ،[ :ﻓﺎﺧﺘﺮ ﺃﻱ ﻑ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﻩ ﹶﻓﻠﹶﺎ ﺗﺨﺎﻓﹸﻮ ﻫ ﻢ ﻭﺧﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ
ﺨ ﻮ
ﺸﻴﻄﹶﺎ ﹸﻥ ﻳ ﺍﻟ
ﺍﻟﺴﺒﻴﻠﲔ ﻳﺎ ﻣﺴﻜﲔ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﲡﻬﻴﺰ ﺍﻟﺪﻋﺎﺓ ﻭﺍﺎﻫﺪﻳﻦ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺪﻋﻮﺓ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﲎ ـﺎ ؛ ﻷﻥ
ﺍﻟﻨﱯ ﺣﺚ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ » :ﻣﻦ ﺟﻬﺰ ﻏﺎﺯﻳﺎ ﻓﻘﺪ ﻏﺰﺍ « ﻭﻫﺬﺍ ﻓﻴﻪ ﺍﳊﺚ ﻋﻠﻰ ﺇﻋـﺪﺍﺩ ﺍﻟـﺪﻋﺎﺓ
ﻭﺍﺎﻫﺪﻳﻦ ،ﻭﻣﺴﺎﻋﺪﻢ ﺑﺎﳌﺎﻝ ،ﻭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺇﻣﺪﺍﺩ ﺍﺎﻫﺪﻳﻦ ﺑﺎﻟﺴﻼﺡ ،ﻭﺍﻟﻌﺘﺎﺩ ،ﻭﲨﻴﻊ ﻣـﺎ
ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ؛ ﻟﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺧﺬﹸﻭﺍ ِﺣ ﹾﺬ ﺭ ﹸﻛ ﻢ { )ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ :
ﻁ ﺍﹾﻟﺨﻴ ِﻞ ﺗ ﺮ ِﻫﺒﻮ ﹶﻥ ِﺑ ِﻪ ﻋ ﺪ ﻭ ﺍﻟﻠﱠـ ِﻪ
(. ٧١ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ } :ﻭﹶﺃ ِﻋﺪﻭﺍ ﹶﻟ ﻬﻢ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ ِﻣ ﻦ ﹸﻗ ﻮ ٍﺓ ﻭ ِﻣ ﻦ ِﺭﺑﺎ ِ
ﻭ ﻋ ﺪ ﻭ ﹸﻛ ﻢ { )ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ،ﺍﻵﻳﺔ . ( ٦٠ :
ﻓﻴﻨﺒﻐﻲ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺣﺚ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺇﻋﺪﺍﺩ ﺍﻟﺪﻋﺎﺓ ﺑﺎﻟﺘﻌﻠﻴﻢ ،ﻭﺍﻟﻜﺘﺐ ﻭﺍﳌﺎﻝ ،ﻭﻭﺳﺎﺋﻞ ﺍﻟﻨﻘﻞ ﺍﳌﻨﺎﺳﺒﺔ ﰒ
ﺇﺭﺳﺎﳍﻢ ﻟﻠﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﺇﻋﺪﺍﺩ ﺍﺎﻫﺪﻳﻦ ﺑﺎﻟﺘﻌﻠﻴﻢ ،ﻭﺍﻟﺰﺍﺩ ،ﻭﻭﺳﺎﺋﻞ ﺍﻟﻨﻘـﻞ ﺍﳌﻨﺎﺳـﺒﺔ ،
ﻭﺍﻟﺴﻼﺡ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻟﻮﺍﺯﻡ ﺇﻋﺪﺍﺩ ﻭﲡﻬﻴﺰ ﺍﻟﺪﻋﺎﺓ ﻭﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ .
- ٢٤٨ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٦٦٥) (٢٢٠ :
]ﺵ )ﺩﻳﺎﺭﻛﻢ ﺗﻜﺘﺐ ﺁﺛﺎﺭﻛﻢ( ﻣﻌﻨﺎﻩ ﺍﻟﺰﻣﻮﺍ ﺩﻳﺎﺭﻛﻢ ﻓﺈﻧﻜﻢ ﺇﺫﺍ ﻟﺰﻣﺘﻤﻮﻫﺎ ﻛﺘﺒﺖ ﺁﺛﺎﺭﻛﻢ ﻭﺧﻄﺎﻛﻢ ﺍﻟﻜﺜﲑﺓ ﺇﱃ ﺍﳌﺴﺠﺪ[
١٥٥
ﻭﻇﻬﺮ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﳘﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﺍﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؛
ﻟﻘﻮﻟﻪ » :ﻭﻣﻦ ﺧﻠﻒ ﻏﺎﺯﻳﺎ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻓﻘﺪ ﻏﺰﺍ « ﻭﻫﺬﺍ ﻓﻴﻪ ﺑﻴﺎﻥ ﻷﳘﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﺪﻋﺎﺓ ﻭﺍﺎﻫﺪﻳﻦ
،ﺑﺈﺻﻼﺡ ﺣﺎﻝ ﺃﻫﻠﻬﻢ ،ﻭﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ،ﻭﺍﻟﻨﻴﺎﺑﺔ ﻋﻨﻬﻢ ﺑﺎﻟﺮﻋﺎﻳﺔ ،ﻭﺍﻟﻨﻔﻘـﺔ ،ﻭﺗﻔﻘـﺪ
ﺃﺣﻮﺍﳍﻢ ،ﻭﲪﺎﻳﺘﻬﻢ ﳑﺎ ﻳﻀﺮﻫﻢ ،ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﻢ ،ﻭﺇﺻﻼﺡ ﺣﺎﻝ ﺍﻷﻭﻻﺩ ،ﻭﻣﺮﺍﻗﺒﺔ ﺍﺳﺘﻘﺎﻣﺘﻬﻢ ﻋﻠـﻰ
ﻃﺎﻋﺔ ﺍﻟﻠﹼﻪ ،ﻭﺇﺭﺷﺎﺩﻫﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ ﺇﱃ ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪـﻪ ﺍﷲ " :
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳊﺚ ﻋﻠﻰ ﺍﻹِﺣﺴﺎﻥ ﺇﱃ ﻣﻦ ﻓﻌﻞ ﻣﺼﻠﺤﺔ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻭ ﻗﺎﻡ ﺑﺄﻣﺮ ﻣﻦ ﻣﻬﻤﺎﻢ "
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳊﺚ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﲡﻬﻴﺰ ﺍﻟﺪﻋﺎﺓ ﻭﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﻌﻨﺎﻳﺔ ﲟﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﰲ
ﺩﻋﻮﻢ ﻭﺟﻬﺎﺩﻫﻢ ،ﻭﰲ ﺍﻟﻘﻴﺎﻡ ﲟﺼﺎﱀ ﺃﻫﻠﻬﻢ ﻭﲪﺎﻳﺘﻬﻢ ﻣﻦ ﺑﻌﺪﻫﻢ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ » :ﻣـﻦ ﺟﻬـﺰ
ﻏﺎﺯﻳﺎ ﻓﻘﺪ ﻏﺰﺍ ،ﻭﻣﻦ ﺧﻠﻒ ﻏﺎﺯﻳﺎ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﲞﲑ ﻓﻘﺪ ﻏﺰﺍ « .ﻭﻫﺬﺍ ﻳﺒﲔ ﻓﻀﻞ ﻣﻦ ﺟﻬﺰ ﺩﺍﻋﻴﺎ ﺇﱃ
ﺍﻟﻠﹼﻪ ﺃﻭ ﻏﺎﺯﻳﺎ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻛﻤﺎ ﻳﺒﲔ ﻓﻀﻞ ﻣﻦ ﻗﺎﻡ ﺑﺮﻋﺎﻳﺔ ﻣﺼﺎﱀ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻐﺰﺍﺓ ﰲ ﺃﻫﻠﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻗﺎﻝ
ﺍﻹِﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﺮﺣﻪ ﻟﻘﻮﻟﻪ " :ﻓﻘﺪ ﻏﺰﺍ " " ﺃﻱ ﺣﺼﻞ ﻟﻪ ﺃﺟﺮ ﺑﺴﺒﺐ ﺍﻟﻐﺰﻭ ،ﻭﻫـﺬﺍ
ﺍﻷﺟﺮ ﳛﺼﻞ ﺑﻜﻞ ﺟﻬﺎﺩ ،ﻭﺳﻮﺍﺀ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ ،ﻭﻟﻜﻞ ﺧﺎﻟﻒ ﻟﻪ ﰲ ﺃﻫﻠﻪ ﲞﲑ :ﻣﻦ ﻗﻀﺎﺀ ﺣﺎﺟﺔ ﳍﻢ
ﻕ ﻋﻠﻴﻬﻢ ،ﺃﻭ ﻣﺴﺎﻋﺪﻢ ﰲ ﺃﻣﺮﻫﻢ ،ﻭﳜﺘﻠﻒ ﻗﺪﺭ ﺍﻟﺜﻮﺍﺏ ﺑﻘﻠﺔ ﺫﻟﻚ ﻭﻛﺜﺮﺗﻪ " ﻭﻫﺬﺍ ﻣﻦ ﻓﻀـﻞ ﻭﺇﻧﻔﺎ ٍ
ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﺟﻌﻞ ﻣﻦ ﺟﻬﺰ ﻏﺎﺯﻳﺎ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺃﻭ ﺧﻠﻔﻪ ﰲ ﺃﻫﻠﻪ ،ﻛﺎﻟﻐﺎﺯﻱ
ﰲ ﺍﳌﺮﺗﺒﺔ ؛ ﻷﻧﻪ ﺇﺫﺍ ﺟﻬﺰﻩ ﲟﺎﻟﻪ ﳚﺎﻫﺪ ،ﻭﺇﺫﺍ ﺧﻠﻔﻪ ﰲ ﺃﻫﻠﻪ ﲞﲑ ﻓﻜﺄﻥ ﺍﺎﻫﺪ ﱂ ﳜﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ؛ ﻟﻘﻴـﺎﻡ
ﺃﻣﻮﺭﻩ ﻓﻴﻪ ﻭﺇﺻﻼﺡ ﺣﺎﻝ ﺃﻫﻠﻪ ،ﻭﲪﺎﻳﺘﻬﻢ ،ﻭﻧﺼﺮﻢ .
ﻭﻗﺪ ﺩﻟﺖ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻔﻘﺔ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺗﻀﺎﻋﻒ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔ ﺿـﻌﻒ ،
ﻭﻫﺬﺍ ﻳﺪﺧﻞ ﻓﻴﻪ ﻣﻦ ﺟﺎﻫﺪ ﺑﻨﻔﺴﻪ ﻭﻣﻦ ﱂ ﳚﺎﻫﺪ ـﻮﻫﺬﺍ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣﺜﹶـ ﹸﻞ ﺍﻟﱠـﺬِﻳ ﻦ ﻳﻨ ِﻔﻘﹸـﻮ ﹶﻥ
ﻒ ِﻟ ﻤ ﻦ ﻳﺸﺎ ُﺀ
ﺖ ﺳﺒ ﻊ ﺳﻨﺎِﺑ ﹶﻞ ﻓِﻲ ﹸﻛ ﱢﻞ ﺳﻨﺒﹶﻠ ٍﺔ ﻣِﺎﹶﺋ ﹸﺔ ﺣﺒ ٍﺔ ﻭﺍﻟﱠﻠ ﻪ ﻳﻀﺎ ِﻋ
ﹶﺃ ﻣﻮﺍﹶﻟﻬ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻛ ﻤﹶﺜ ِﻞ ﺣﺒ ٍﺔ ﹶﺃﻧﺒﺘ
ﻭﺍﻟﱠﻠ ﻪ ﻭﺍ ِﺳ ﻊ ﻋﻠِﻴ ﻢ { )ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ . (٢٦١ :
ﺐ ﰲ ﺍﻟﺪﻋﻮﺓ ﺃﻭ ﺍﳉﻬﺎﺩ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻄﺎﻋﺎﺕ ﻓﻠﻪ ﻣﺜـﻞ
ﻭﻣﻦ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻣﻦ ﺭ ﱠﻏ
٢٤٩
ﺃﺟﺮ ﻣﻦ ﺩﻋﺎ ﻭﺟﺎﻫﺪ ﻭﻋﻤﻞ ﻭﺇﻥ ﱂ ﻳﺪﻉ ،ﻭﱂ ﻳﻌﻤﻞ ،ﻭﱂ ﳚﺎﻫﺪ
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻟﻴﺲ ﺍﻟﺸﺪﻳﺪ ﺑﺎﻟﺼﺮﻋﺔ
ﺸﺪِﻳ ﺪ ﺍﻟﱠـﺬِﻱ
ﺼ ﺮ ﻋﺔِِ ،ﺇﻧﻤﺎ ﺍﻟ
ﺸﺪِﻳ ﺪ ﺑِﺎﻟ
ﺲ ﺍﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ» :ﹶﻟﻴ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺐ«.٢٥٠ ﻀ ِ ﺴ ﻪ ِﻋﻨ ﺪ ﺍﻟ ﻐ
ﻚ ﻧ ﹾﻔ
ﻳ ﻤِﻠ
١٥٦
ﻛﻞ ﻓﻌﻞ ﻻ ﻳﻘﻊ ﺑﺈﺭﺍﺩﺓ ﻳﻘﻈﺔ ﳏﻜﻮﻡ ﺑﻔﺴﺎﺩﻩ ،ﺇﺫ ﺿﺒﻂ ﺍﻟﻘﻮﺓ ﰲ ﻣﻮﺍﻃﻦ ﺍﻟﻄـﻴﺶ ﺣﻜﻤـﺔ ﺍﻟﻌﻘـﻼﺀ،
ﻓﺎﻟﺼﻼﺡ ﻻ ﻳﻘﻊ ﳉﻤﺎﻋﺎﺕ ﺍﳊﻖ ﺇﻻ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻟﻘﻮﺓ ﻭﺍﳊﻜﻤﺔ ،ﻓﺈﺫﺍ ﺍﻧﻔﺮﺩ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ﱂ ﻳﻘـﻊ،
ﻓﻘﻮﺓ ﰲ ﻳﺪ ﺳﻔﻴﻪ ﻣﻬﻠﻜﺔ ﻭﻣﻔﺴﺪﺓ ،ﻭﺣﻜﻤﺔ ﰲ ﺭﺃﺱ ﺿﻌﻴﻒ ﻛﺮﺃﺱ ﺑﻼ ﺑﺪﻥ ،ﻭﰲ ﺭﺣﻠﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ
ﺱ
ﺍﳋﻠﻖ ﻻ ﻳﻮﺟﺪ ﺇﻻ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﺧﺼﻮﻣﺔ ﺇﻻ ﰲ ﺍﷲ ﻛﻤﺎ ﺩﻋﺎ ﺍﳌﺼﻄﻔﻰ ﻓ ﻌ ﻦ ﻃﹶﺎ ﻭﺱٍ ،ﺳ ِﻤ ﻊ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﺖ ﻗﹶـﻴ ﻢﳊﻤـ ﺪ ﹶﺃﻧـ ﻚﺍﹶ ﺠ ﺪ ﻗﹶﺎ ﹶﻝ ":ﺍﻟﱠﻠ ﻬ ﻢ ﹶﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ِﺇﺫﹶﺍ ﻗﹶﺎ ﻡ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ ﻳﺘ ﻬ
ﺭ ِ
ﺖ
ﳊ ﻤ ﺪ ﹶﺃﻧ
ﻚﺍﹶ ﺽ ﻭ ﻣ ﻦ ﻓِﻴ ِﻬﻦ ،ﻭﹶﻟ
ﺕ ﻭﺍ َﻷ ﺭ ِ ﺴ ﻤﻮﺍ ِﻚ ﺍﻟ ﻚ ﻣ ﹾﻠ ﳊ ﻤ ﺪ ﹶﻟ ﻚﺍﹶﺽ ﻭ ﻣ ﻦ ﻓِﻴ ِﻬﻦ ،ﻭﹶﻟ
ﺕ ﻭﺍ َﻷ ﺭ ِ ﺴ ﻤﻮﺍ ِ ﺍﻟ
ﳊ ﻖ
ﺖﺍﹶﳊ ﻤ ﺪ ﹶﺃﻧ
ﻚﺍﹶ ﺴ ﻤﻮﺍﺕِ ﻭﺍ َﻷ ﺭﺽِ ،ﻭﹶﻟ ﻚ ﺍﻟ ﺖ ﻣِﻠ ﳊ ﻤ ﺪ ﹶﺃﻧ
ﻚﺍﹶ ﺽ ﻭ ﻣ ﻦ ﻓِﻴ ِﻬﻦ ،ﻭﹶﻟ
ﺕ ﻭﺍ َﻷ ﺭ ِ ﺴ ﻤﻮﺍ ِ
ﻧﻮ ﺭ ﺍﻟ
ﺤ ﻤ ﺪ -ﺣـﻖ، ﳉﻨ ﹸﺔ ﺣﻖ ،ﻭﺍﻟﻨﺎ ﺭ ﺣﻖ ،ﻭﺍﻟﻨِﺒﻴﻮ ﹶﻥ ﺣﻖ ،ﻭ ﻣ ﻚ ﺣﻖ ،ﻭﺍ ﹶ ﳊﻖ ،ﻭِﻟﻘﹶﺎ ﺅ ﻙ ﺣﻖ ،ﻭﹶﻗ ﻮﹸﻟ ﻭ ﻭ ﻋ ﺪ ﻙ ﺍ ﹶ
ﻚ ﺧﺎﺻـ ﻤﺖ، ﻚ ﹶﺃﻧﺒﺖ ،ﻭﺑِـ ﻚ ﺗ ﻮ ﱠﻛ ﹾﻠﺖ ،ﻭِﺇﹶﻟﻴ
ﻚ ﺁ ﻣﻨﺖ ،ﻭ ﻋﹶﻠﻴ
ﻚ ﹶﺃ ﺳﹶﻠ ﻤﺖ ،ﻭِﺑ ﻭﺍﻟﺴﺎ ﻋ ﹸﺔ ﺣﻖ ،ﺍﻟﱠﻠ ﻬ ﻢ ﹶﻟ
ﺖ
ﺖ ﺍ ﹸﳌﻘﹶـ ﺪﻡ ،ﻭﹶﺃﻧـ
ﺕ ﻭﻣﺎ ﹶﺃ ﻋﹶﻠﻨﺖ ،ﹶﺃﻧـ
ﺖ ﻭﻣﺎ ﹶﺃ ﺧ ﺮﺕ ،ﻭﻣﺎ ﹶﺃ ﺳ ﺮ ﺭ
ﻚ ﺣﺎ ﹶﻛ ﻤﺖ ،ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ﻟِﻲ ﻣﺎ ﻗﹶ ﺪ ﻣ ﻭِﺇﹶﻟﻴ
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ﺖ -ﹶﺃ ﻭ :ﹶﻻ ِﺇﹶﻟ ﻪ ﹶﻏﻴ ﺮ ﻙ " - ﺍ ﹸﳌ ﺆ ﺧﺮ ،ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﹶﺃﻧ
ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻫﻲ ﲨﺎﻉ ﻓﻌﻞ ﺍﳌﺆﻣﻦ ﻻ ﻳﺸﺬ ﻋﻨـﻬﺎ ﻋﻤـﻞ ﻭﻻ ﺣﺮﻛـﺔ ﻭﻻ ﻗـﻮﻝ ﻭﻻ ﺳـﻜﻨﺔ،
ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻄﺎﺭﺋﺔ ﺍﻟﺴﺮﻳﻌﺔ ﻻ ﻳﺴﻠﻢ ﻣﻦ ﺑﺎﻃﻠﻬﺎ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳊﻖ ،ﻷﺎ ﻓﺎﻟﺘﺔ ﻋـﻦ ﺯﻣـﺎﻡ
ﺍﳊﻜﻤﺔ ﻭﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﺪﺭﺍﺳﺔ ،ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﻣﻌﻬﺎ ﻧﺴﻴﺎﻥ ﺍﳌﺮﺀ ﻟﻠﺘﺎﺭﻳﺦ ﻭﻏﻔﻠﺔ ﻋﻦ ﺍﳊﺎﺿﺮ ﻭﲡﻬﻞ ﺑﺎﻟﻌﻮﺍﻗـﺐ
ﺍﺯﺩﺍﺩ ﺷﺮﻫﺎ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻓﺤﻴﻨﺌﺬ ﻫﻮ ﺍﻟﻔﺴﺎﺩ ﺑﻌﻴﻨﻪ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺮﺩﺍﺕ ﺍﻷﻓﻌﺎﻝ ﻟﻴﺴﺖ ﺑﺸﻲﺀ ﺇﻥ
ﺍﺗﺴﻤﺖ ﺑﺴﻤﺔ ﺍﻟﺴﺮﻋﺔ ﻭﺍﻟﻔﺠﺄﺓ ،ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺍﻟﺘﺄﱐ ﳊﺼﻮﻝ ﺍﻟﻮﻋﻲ ﻭﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺼﺤﻴﺤﺔ.
ﺐ« ﻓﻬﺬﺍ ﺇﻧﺴﺎﻥ ﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻟﻜﻦ ﻫﻞ ﺃﻣﻦ ﺍﻟﺮﺩﻉ ﻭﺍﻟﻌﺎﻗﺒﺔ،
ﻀ ِ
ﺴ ﻪ ِﻋﻨ ﺪ ﺍﻟ ﻐ
ﻚ ﻧ ﹾﻔ
ﺸﺪِﻳ ﺪ ﺍﱠﻟﺬِﻱ ﻳ ﻤِﻠ
» ﺍﻟ
ﻓﻠﻴﺲ ﺍﻟﻌﱪﺓ ﺑﺄﻥ ﺗﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﻟﻜﻦ ﻣﻦ ﺍﻟﻌﱪﺓ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻙ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻠﻘﻲ ﻧﺘﺎﺋﺞ ﺍﻟﻔﻌﻞ ﻭﻫﻮ
ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺑﺎﻟﺮﺩﻉ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻜﻤﺔ ،ﻓﻔﻲ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ ﻳﻜﻮﻥ ﺍﻻﻧﺪﻓﺎﻉ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺣﺼﻮﻝ
ﺍﻟﻀﺮﺭ ﻟﻠﺨﺼﻢ ،ﺍﻧﺪﻓﺎﻉ ﻣﻊ ﺍﻟﺒﻐﺘﺔ ،ﻟﻜﻦ ﺑﻌﺪ ﺫﻟﻚ ﻭﺑﻌﺪ ﺃﻥ ﺗﺆﻭﺏ ﺍﻟ ﹸﻘﻮﻯ ﺇﱃ ﻣﻴﺰﺍـﺎ ﺍﻟﺼـﺤﻴﺢ ﺩﻭﻥ
ﻣﺮﺟﺢ ﺁﺧﺮ ﻓﻜﻴﻒ ﺳﻴﻜﻮﻥ ﺍﳊﺎﻝ ،ﺃﻭ ﺣﲔ ﳚﻤﻊ ﺍﳋﺼﻢ ﺳﻼﺣﻪ ﻭﻋﺘﺎﺩﻩ ،ﻭﻳـﺆﻣﻦ ﻟﻨﻔﺴـﻪ ﺃﺳـﺒﺎﺏ
ﻫﻠﻜﺘﻚ ﻓﻤﺎﺫﺍ ﺳﻴﺒﻘﻰ ﻟﻚ ﺣﻴﻨﺌﺬ ﺳﻮﻯ ﺍﳍﺰﳝﺔ؟
- ٢٥٠ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٧٤١ - ٦١١٤(٦٣٢ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ﺑـﺎﺏ
ﻓﻀﻞ ﻣﻦ ﳝﻠﻚ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ..ﺭﻗﻢ ) ٢٦٠٩ﺍﻟﺸﺪﻳﺪ( ﺍﻟﻘﻮﻱ ﺍﳊﻘﻴﻘﻲ) .ﺑﺎﻟﺼﺮﻋﺔ( ﺍﻟﺬﻱ ﻳﻐﻠﺐ ﺍﻟﺮﺟﺎﻝ ﻭﻳﺼﺮﻋﻬﻢ) .ﳝﻠﻚ ﻧﻔﺴﻪ(
ﻳﻜﻈﻢ ﻏﻴﻈﻪ ﻭﻳﺘﺤﻠﻢ ﻭﻻ ﻳﻌﻤﻞ ﲟﻘﺘﻀﻰ ﻏﻀﺒﻪ[
- ٢٥١ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٤٨٦ - ١١٢٠(١٨٦ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ﺑﺎﺏ
ﺍﻟﺪﻋﺎﺀ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻣﻪ ﺭﻗﻢ ) .٧٦٩ﻗﻴﻢ( ﺩﺍﺋﻢ ﺍﻟﻘﻴﺎﻡ ﺑﺘﺪﺑﲑ ﺍﳋﻠﻖ ﺗﻌﻄﻴﻬﻢ ﻣﺎ ﺑﻪ ﻗﻮﺍﻡ ﺃﻣﺮﻫﻢ) .ﻭﺑﻚ ﺧﺎﺻـﻤﺖ( ﻣـﻦ ﺃﺟﻠـﻚ
ﺧﺎﺻﻤﺖ ﺍﳌﻌﺎﻧﺪ ﻭﺍﻟﻜﺎﻓﺮ ﻭﻗﻤﻌﺘﻪ ﲟﺎ ﺃﻋﻄﺘﲏ ﻣﻦ ﺍﻟﻘﻮﺓ ﺑﺎﻟﺴﻴﻒ ﻭﺍﻟﱪﻫﺎﻥ) .ﺇﻟﻴﻚ ﺣﺎﻛﻤﺖ( ﺟﻌﻠﺖ ﺷﺮﻋﻚ ﻫﻮ ﺍﳊﺎﻛﻢ ﺑﻴﲏ ﻭﺑـﲔ ﻣـﻦ
ﺟﺤﺪ ﺍﳊﻖ ﺃﻭﺣﺼﻠﺖ ﺧﺼﻮﻣﺔ ﺑﻴﲏ ﻭﺑﻴﻨﻪ[
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ﺍﻟﻐﻀﺐ ﺗﺮﻛﺰ ﺍﻟﻨﻔﺲ ﺣﻮﻝ ﻧﻘﻄﺔ ﻋﺎﺑﺮﺓ ،ﻭﺣﺪﺙ ﺳﺮﻳﻊ ،ﻓﺘﺸﺘﻌﻞ ﻣﻊ ﺫﻫﻮﻝ ﻋﻦ ﻣﺎﺽ ﳚﺐ ﺃﻥ ﻳﻌﺘـﱪ،
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ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ﲝﺚ ﻛﺬﻟﻚ ،ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﹸﺃﺭِﻳـ
ﺸﲑ ،ﻭﻳ ﹾﻜ ﹸﻔ ﺮ ﹶﻥ ﺍ ِﻹ ﺣﺴـﺎﻥﹶ،
ﺍﻟﻨﺎ ﺭ ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﹶﺃ ﻫِﻠﻬﺎ ﺍﻟﻨﺴﺎﺀُ ،ﻳ ﹾﻜ ﹸﻔ ﺮ ﹶﻥ« ﻗِﻴ ﹶﻞ :ﹶﺃﻳ ﹾﻜ ﹸﻔ ﺮ ﹶﻥ ﺑِﺎﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ ":ﻳ ﹾﻜ ﹸﻔ ﺮ ﹶﻥ ﺍﻟ ﻌ ِ
ﻂ " ،٢٥٢ﻭﻫﺬﺍ ﻣﻦ ﻚ ﺧﻴﺮﺍ ﹶﻗ ﱡ
ﺖ ِﻣﻨ ﺖ :ﻣﺎ ﺭﹶﺃﻳ ﻚ ﺷﻴﺌﹰﺎ ،ﻗﹶﺎﹶﻟ ﺕ ِﻣﻨ ﺖ ِﺇﻟﹶﻰ ِﺇ ﺣﺪﺍ ﻫ ﻦ ﺍﻟﺪ ﻫﺮ ،ﹸﺛ ﻢ ﺭﹶﺃ ﺴﻨ ﹶﻟ ﻮ ﹶﺃ ﺣ
ﻗﻠﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻘﻞ ،ﻭﻛﺬﻟﻚ ﺍﻟﻐﻀﺐ.
ﰒ ﻟﻴﻌﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻛﻞ ﺍﻧﺪﻓﺎﻉ ﳓﻮ ﺍﳋﺼﻢ ﺻﻮﺍﺏ ﻭﺣﻖ ،ﻓﻬﺬﺍ ﺭﺳﻮﻟﻨﺎ ﻳﻘﻮﻝ ﳌﺴﻠﻤﺔ ﺑـﻦ ﺍﻷﻛـﻮﻉ
٢٥٣
ﺠ ﺢ ِﺇ ﱠﻥ ﺍﻟ ﹶﻘ ﻮ ﻡ ﻳ ﹾﻘ ﺮ ﻭ ﹶﻥ ﻓِﻲ ﹶﻗ ﻮ ِﻣ ِﻬ ﻢ "
ﻉ :ﻣﹶﻠ ﹾﻜﺖ ،ﹶﻓﹶﺄ ﺳ ِ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " ﻳﺎ ﺍﺑ ﻦ ﺍ َﻷ ﹾﻛ ﻮ ِ
ﺇﺫ ﰲ ﺫﻟﻚ ﻋﱪﺓ ﺃﻥ ﺣﺮﻛﺔ ﺍﳍﺠﻮﻡ ﻫﻲ ﺣﺮﻛﺔ ﻭﺍﻋﻴﺔ ﺣﱴ ﰲ ﺍﻟﻨﺼﺮ ﻭﻫﺰﳝﺔ ﺍﳋﺼﻢ ،ﺇﺫ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻜﻤﺔ
ﻻ ﻳﺘﻴﻬﺎﻥ ﰲ ﻇﺮﻑ ﻣﻦ ﺍﻟﻈﺮﻭﻑ ،ﻭﻻ ﻳﻐﻴﺒﺎﻥ ،ﻻ ﺑﻔﻌﻞ ﻏﻀﺐ ﻭﻻ ﻫﺰﳝﺔ ﻭﻻﻧﺼﺮ ،ﺇﺫ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣـﻦ
ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﺳﻜﺮﺗﻪ ﻭﺟﻬﺎﻟﺘﻪ.
)ﺍﻟﺸﺪﻳﺪ ﺍﻟﺬﻱ ﳝﻠﻚ ﻧﻔﺴﻪ( ﻓﻴﺤﻜﻢ ﻗﻴﺎﺩﺎ ،ﻳﺪﻓﻌﻬﺎ ﺣﲔ ﻳﻜﻮﻥ ﺍﻻﻧﺪﻓﺎﻉ ﺣﻜﻴﻤﺎﹰ ،ﻭﻳﻠﺠﻤﻬـﺎ ﺣـﲔ
ﻳﻜﻮﻥ ﺍﻻﻧﻜﻔﺎﺀ ﺣﻜﻴﻤﺎﹰ ،ﻓﻬﻲ ﺑﻴﺪﻩ ،ﻳﻘﻴﺪﻫﺎ ﺑﻘﻴﺪ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻘﻞ ،ﻓﻼ ﺗﻨﻔﻠﺖ ﻣﻨﻪ ﻛـﺎﻧﻔﻼﺕ ﺍﻟﻜﻠـﺐ
ﺍﻟﻌﻘﻮﺭ ﻭﺃﻭﺍﺑﺮ ﺍﻟﺪﻭﺍﺏ.
ﰲ ﺭﺣﻠﺔ ﺍﳉﻬﺎﺩ ﻭﺃﻧﺖ ﲤﻠﻚ ﺑﻌﺾ "ﺍﻟﺸﺪﺓ" ﺗﺴﺘ ﹶﻔ ﺰ ﻟﻔﻌﻞ ﻻ ﻗﻮﺍﻡ ﻟﻪ ﺳﻮﻯ ﺍﻟﻐﻀﺐ ،ﻭﻻ ﳛﻘﻖ ﺳـﻮﻯ
ﺍﳌﻨﻔﻌﺔ ﻟﻠﺨﺼﻢ ﻛﻤﺎ ﻳﺴﺘﻔﺰ ﺍﻟﺜﻮﺭ ﺍﻷﲪﻖ ﰲ ﻟﻌﺒﺔ ﺍﳌﻮﺕ ،ﻓﻴﺤﺮﻙ ﺍﳋﺼﻢ ﻟﻪ ﺑﻌﺾ ﺍﻟﻘﻤﺎﺵ ﻭﻗﺪ ﻭﺿـﻊ
ﺃﺳﻴﺎﻑ ﺍﳌﻮﺕ ﰲ ﺟﻨﺒﻪ ،ﻓﻔﻲ ﻫﻴﺎﺟﻪ ﺍﻟﻐﱯ ﻭﺣﺮﻛﺘﻪ ﻫﻠﻜﺘﻪ ﻭﻣﻮﺗﻪ ،ﻭﺍﻟﺪﺍﻋﻲ ﻭﺍﺎﻫﺪ ﺑﺼﲑ ﲟﺎ ﻋﻠﻴﻪ ﻣـﻦ
ﻗﻮﺓ ،ﻭﺑﺼﲑ ﲟﺎ ﻋﻠﻴﻪ ﺍﳋﺼﻢ ﻣﻦ ﻗﻮﺓ ،ﻭﻟﺬﻟﻚ ﻫﻮ ﳛﻜﻢ ﻗﻴﺎﺩﺓ ﺃﻓﻌﺎﻟﻪ ﻻ ﻟﺘﺘﻔﺠﺮ ﻛﺎﻟﻘﻨﺒﻠﺔ ﻻ ﲢﻘﻖ ﻭﺭﺍﺀﻫﺎ
ﺳﻮﻯ ﺍﳋﺮﺍﺏ ،ﺑﻞ ﻫﻮ ﻳﺒﲏ ﻭﺣﲔ ﻳﻬﺪﻡ ﻳﻜﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﻟﺒﻨﺎﺀ ،ﻭﻛﻞ ﻓﻌﻞ ﻻ ﻳﻘﺪﻡ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻷﻣـﺎﻡ
ﻓﺘﺮﻛﻪ ﻭﺍﺟﺐ ،ﻭﺇﱐ ﺃﺧﺎﻑ ﺃﺷﺪ ﺍﳋﻮﻑ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺗﻌﺠﺰ ﻋﻦ ﺍﻟﺒﻨﺎﺀ ﻓﺘﻬﺮﺏ ﺇﱃ ﺍﳌﻮﺕ ،ﻭﻫﺬﻩ
ﻋﻘﻠﻴﺔ ﺻﺒﻴﺎﻧﻴﺔ ﳛﻜﻤﻬﺎ ﺍﻟﻐﻀﺐ ﺍﳉﺎﻫﻠﻲ ﻭﺳﻌﺎﺭ ﺍﻻﻧﺘﻘﺎﻡ ﲢﺖ ﺩﻋﻮﻯ ﳏﺒﺔ ﺍﳉﻨـﺔ ﻭﺍﻟﺮﻏﺒـﺔ ﰲ ﺍﻟـﺪﺍﺭ
ﺍﻵﺧﺮﺓ ،ﻭﻫﺬﻩ ﺇﻥ ﻛﺎﻧﺖ ﳏﺘﻤﻠﺔ ﻣﻦ ﺍﻟﺼﻐﺎﺭ ﻓﺈﺎ ﺟﺮﳝﺔ ﻛﱪﻯ ﻣﻦ ﺍﻟﻘﺎﺩﺓ ﻭﺍﻷﺋﻤﺔ ﻭﺭﻋﺎﺓ ﺍﳌﺴـﲑﺓ ﻷﻥ
ﻫﺆﻻﺀ ﻻ ﲢﻜﻤﻬﻢ ﺍﻟﻠﺤﻈﺔ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﻟﺮﺍﻫﻨﺔ ﺑﻞ ﳛﻜﻤﻬﻢ ﻣﻨﻄﻖ ﺍﻟﺘﺎﺭﻳﺦ ﺑﻌﻤﻘﻪ ﺍﻟﻄﻮﻳﻞ ،ﻭﺍﳌﺴﺘﻘﺒﻞ ﺍﻟـﺬﻱ
- ٢٥٢ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٢٣ - ٢٩(٣٩ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺃﻭﻝ ﻛﺘـﺎﺏ ﺍﻟﻌﻴـﺪﻳﻦ ﺭﻗـﻢ ٨٨٤
)ﺃﺭﻳﺖ( ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﻭﻫﻲ ﺍﻹﺑﺼﺎﺭ ﻭﺍﳌﻌﲎ ﺃﺭﺍﱐ ﺍﷲ ﺗﻌﺎﱃ) .ﻳﻜﻔﺮﻥ ﺍﻟﻌﺸﲑ( ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﻫﻮ ﺍﻟﺴﺘﺮ ﻭﺍﻟﺘﻐﻄﻴﺔ ﺃﻱ ﻳﻨﻜﺮﻥ ﺇﺣﺴﺎﻧﻪ .ﻭﺍﻟﻌﺸـﲑ
ﺍﻟﺰﻭﺝ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﳌﻌﺎﺷﺮﺓ ﻭﻫﻲ ﺍﳌﺨﺎﻟﻄﺔ ﻭﺍﳌﻼﺯﻣﺔ) .ﺍﻟﺪﻫﺮ( ﻣﺪﺓ ﻋﻤﺮﻙ) .ﺷﻴﺌﺎ( ﻻ ﻳﻮﺍﻓﻖ ﻣﺰﺍﺟﻬﺎ ﻭﻻ ﻳﻌﺠﺒﻬﺎ ﻣﻬﻤﺎ ﻛﺎﻥ ﻗﻠﻴﻼ) .ﻗـﻂ(
ﺃﻱ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻷﺯﻣﻨﺔ[
- ٢٥٣ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ] - ١١٠٠ - ٣٠٤١ (٣٩٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ﺑﺎﺏ ﻏـﺰﻭﺓ
ﺫﻱ ﻗﺮﺩ ﻭﻏﲑﻫﺎ ﺭﻗﻢ .١٨٠٦
)ﻣﻠﻜﺖ( ﻗﺪﺭﺕ ﻋﻠﻴﻬﻢ) .ﻓﺄﺳﺠﺢ( ﻓﺎﺭﻓﻖ ﻣﻦ ﺍﻹﺳﺠﺎﺡ ﻭﻫﻮ ﺣﺴﻦ ﺍﻟﻌﻔﻮ) .ﻳﻘﺮﻭﻥ( ﻳﻀﺎﻓﻮﻥ ﻭﺍﳌﻌﲎ ﺃﻢ ﻭﺻـﻠﻮﺍ ﺇﱃ ﻗـﻮﻣﻬﻢ ﻭﻫـﻢ
ﻳﻀﻴﻔﻮﻢ ﻭﻳﺴﺎﻋﺪﻭﻢ ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺒﻌﺚ ﰲ ﺃﺛﺮﻫﻢ[
١٥٨
ﲔ ﻓﹶـﹶﺄ ﻭ ِﻏﻠﹸﻮﺍ ﻓِﻴـ ِﻪ
ﺹ ﻗﹶﺎ ﹶﻝِ» :ﺇﻥﱠ ﻫﺬﹶﺍ ﺍﻟﺪﻳ ﻦ ﻣِﺘ ﻗﻮﺍﻡ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤﺮِﻭ ﺑ ِﻦ ﺍﹾﻟﻌﺎ ِ
ﺖ ﻟﹶﺎ ﺑﹶﻠ ﹶﻎ ﺑ ﻌﺪﺍ ،ﻭﻟﹶﺎ ﹶﺃﺑﻘﹶﻰ ﹶﻇ ﻬﺮﺍ ،ﻭﺍ ﻋﻤـ ﹾﻞ ﻋﻤـ ﹶﻞ
ﺴ ﹸﻜ ﻢ ِﻋﺒﺎ ﺩﺓﹶ ﺍﻟﱠﻠﻪِ ،ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ﻤﻨﺒ
ِﺑﺮِ ﹾﻓﻖٍ ،ﻭﻟﹶﺎ ﺗﺒ ﻐﻀﻮﺍ ِﺇﻟﹶﻰ ﹶﺃﻧ ﹸﻔ ِ
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ﺕ ﹶﻏﺪﺍ«
ﺨﺸﻰ ﹶﺃ ﹾﻥ ﻳﻤﻮ
ﺉ ﻳ
ﺕ ِﺇﻟﱠﺎ ﻫ ِﺮﻣﺎ ،ﻭﺍ ﺣ ﹶﺬ ﺭ ﺣ ﹶﺬ ﺭ ﺍ ﻣ ِﺮ ٍ
ﺉ ﻳ ﹸﻈ ﻦ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳﻤﻮ
ﺍ ﻣ ِﺮ ٍ
ﺍﻟﺴﲑ ﳓﻮ ﺍﳌﻮﺕ ﺧﻴﺎﺭ ﺟﺎﺋﺰ ﰲ ﺣﺎﻟﺘﲔ ﻓﻘﻂ :ﺃﻭﻻﳘﺎ :ﺣﲔ ﻻ ﻳﻜﻮﻥ ﺳﻮﻯ ﺍﳌﻮﺕ ﺧﻴـﺎﺭﺍﹰ ،ﻓﺈﻣـﺎ ﺃﻥ
ﻚ ﻋﻠﹶﻰ
ﻼ ﻭﺇﻣﺎ ﺃﻥ ﲤﻮﺕ ﺷﻬﻴﺪﹰﺍ ﻓﺤﻴﻨﻬﺎ ﺗﺘﺤﻘﻖ ﺍﳌﻘﻮﻟﺔ ﺍﻷﺧﺪﻭﺩﻳﺔ ﺍﳋﺎﻟﺪﺓ " :ﻳﺎ ﹸﺃ ﻣﺘﺎ ﻩ ﺍﹾﺛﺒﺘِﻲ ﹶﻓِﺈﻧ ﲤﻮﺕ ﺫﻟﻴ ﹰ
ﺤ ﻖ"٢٥٥ﻭﺣﻴﻨﻬﺎ ﻳﻘﺘﺤﻢ ﺍﻷﺧﺪﻭﺩ ،ﻭﻫﺬﻩ ﻻ ﻓﺮﻕ ﻓﻴﻬﺎ ﺑﲔ ﺍﻟﻘﺎﺩﺓ ﻭﺍﻟﻘﺎﻋﺪﺓ ﺑﻞ ﻫﻲ ﺧﻴـﺎﺭ ﻟﻠﺠﻤﻴـﻊ ﺍﹾﻟ
ﻭﺍﳌﺨﺘﻠﻒ ﻋﻨﻬﺎ ﻧﺎﻗﺺ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﻟﻠﻘﻮﺍﻋﺪ ﺍﺎﻫﺪﺓ ﳑﻦ ﺭﺻﺪﻭﺍ ﻟﻠﻨﻜﺎﻳﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺷـﺮﻋﻲ ﻭﻣﺼـﻠﺤﺔ
ﺭﺍﺟﺤﺔ ،ﰒ ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻟﻴﺲ ﺇﻻ ﺍﺳﺘﺜﻨﺎﺀ ﻻ ﻗﺎﻋﺪﺓ.
ﺍﻟﻐﻀﺐ ﻳﻮﻟﺪ ﺣﺮﻛﺎﺕ ﺍﻧﺘﻘﺎﻡ ،ﻭﻫﻲ ﺣﺮﻛﺎﺕ ﻻ ﻗﻴﻤﺔ ﳍﺎ ﰲ ﺣﺮﻛﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳋﻠﻖ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﷲ
ﺗﻌﺎﱃ ،ﻭﻫﻲ ﺣﺮﻛﺎﺕ ﻣﻜﺸﻮﻓﺔ ﻟﻠﻨﺎﺱ ﺃﻥ ﺃﺑﻌﺎﺩﻫﺎ ﺷﺨﺼﻴﺔ ﻭﺩﻭﺍﻓﻌﻬﺎ ﺍﳍﻮﻯ ﻭﺑﺎﻟﺘﺎﱄ ﺗﻔﻘﺪ ﺍﻟﺪﻋﻮﺓ ﻧﻮﺭﻫﺎ
ﺍﻟﺴﺎﺭﻱ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﻘﻮﻡ ﺇﳕﺎ ﻳﻨﺘﺼﺮﻭﻥ ﻟﺪﻳﻦ ﺍﷲ ﺍﻟﺬﻱ ﳛﻤﻠﻮﻥ ﳘﻮﻣﻪ ﻭﻗﻀـﺎﻳﺎﻩ ،ﻭﺣﺮﻛـﺎﺕ ﺍﻟﻐﻀـﺐ
ﺣﺮﻛﺎﺕ ﻓﻴﻬﺎ ﺍﻟﻄﻴﺶ ﻭﺍﻻﻧﻔﻼﺕ ﻋﻦ ﻗﻴﻮﺩ ﺍﻟﺸﺮﻉ ﻭﺍﻟﺪﻳﻦ ﻭﻏﻠﺒﺔ ﺍﻟﺼﻐﺎﺭ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺷﺪ ﺻﺮﺍﺧﹰﺎ ﻭﻓﻴﻬﻢ
ﻗﻠﺔ ﻋﻘﻞ ﻣﻦ ﻏﲑﻫﻢ ،ﻭﻫﺬﻩ ﲟﺠﺮﺩ ﻭﻗﻮﻋﻬﺎ ﻓﺈﺎ ﻛﺎﻟﺸﺮﺭ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺍﻟﻌﻘﻼﺀ ﻣﻮﺍﻃﻨـﻪ ﻭﻻ ﺁﺛـﺎﺭﻩ
ﻭﻧﺘﺎﺋﺠﻪ ،ﻭﻛﻞ ﺫﻟﻚ ﺷﺮ ﻭﺑﻴﻞ ﰲ ﺭﺣﻠﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳋﻠﻖ.
ﺍﻟﻐﻀﺐ ﻳﻌﲏ ﻏﻴﺎﺏ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺎﳌﺔ ﻭﻳﻌﲏ ﻏﻴﺎﺏ ﺍﻟﻮﻋﻲ ﻋﻦ ﺍﻟﻨﺘﺎﺋﺞ ،ﻭﻳﻌﲏ ﻏﻠﺒﺔ ﺍﳍﻮﻯ ،ﻭﻻ ﻳﻤﺪﺡ ﺇﻻ ﺇﻥ
ﻛﺎﻥ ﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﺣﻴﻨﺌﺬ ﳏﻜﻮﻡ ﺑﻘﻴﻢ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ ،ﻭﻟﻜﻦ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺘﻘﻨﻊ ﺍﻟﻐﻀﺐ ﺍﻟﺸﻬﻮﺍﱐ ﺑﻘﻨـﺎﻉ
ﺍﻟﺸﺮﻳﻌﺔ ﻭﺗﻠﻚ ﺑﺪﻋﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺑﺪﻉ ﺍﻷﻣﻢ ﻭﺍﳉﻤﺎﻋﺎﺕ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﻧﻔﻲ ﺭﺳﻮﻝ ﺍﷲ - -ﺍﻟﺸﺪﺓ ﻋﻦ ﻗﻮﺓ ﺃﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺛﺒﺎﺎ ﰲ ﻋﻘﻠـﻪ
ﺍﻟﺬﻱ ﻳﺼﺮﻉ ﻫﻮﺍﻩ ﻋﻨﺪ ﺍﻟﻐﻀﺐ.
ﻭﺍﻟﺬﻱ ﺃﺭﻯ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺫﻛﺮ ﺍﻟﻐﻀﺐ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺍﻟﻨﻔﺲ ﺇﺫﺍ ﻏﻀﺒﺖ ﻓﺈﳕﺎ ﻳﻜـﻮﻥ ﺫﻟـﻚ
ﻣﻨﻬﺎ ﻷﺫﻯ ﺍﺗﺼﻞ ﺎ ﻓﻴﻔﻮﺭ ﺇﱃ ﺍﻻﻧﺘﻘﺎﻡ ،ﻭﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﰲ ﺍﻷﻛﺜﺮ ﺇﻻ ﻋﻠﻰ ﻣﻘﺪﻭﺭ ﻋﻠﻴﻪ ،ﻓﺬﻛﺮ ﺭﺳﻮﻝ
ﺍﷲ - -ﻫﺬﺍ ﺍﻟﻌﺎﺭﺽ ﻣﻨﺒﻬﺎ ﳍﺎ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻋﻦ ﺧﻮﻑ ﺃﻭ ﻋﻦ ﻃﻤﻊ ﺃﻭ ﻋﻦ ﻫﻮﻯ ﻛـﺎﻥ ﰲ ﻛـﻞ
ﺫﻟﻚ ﻣﻜﺎﺑﺪﺍ ﺎ ﻣﻨﻬﺎ ﻣﺎﻻ ﻳﻠﺤﻖ ﺩﺭﺟﺔ ﺍﻟﻐﻀﺐ ﻷﺎ ﻻ ﺗﻐﻀﺐ ﺇﻻ ﰲ ﻣﻘﺎﻡ ﺗﻈﻞ ﻓﻴﻪ ﻣﺘﺴﻠﻄﺔ ،ﻭﺍﳌﺆﻣﻦ
ﻳﺬﻛﺮﻫﺎ ﻋﻦ ﺍﺳﺘﺸﺎﻃﺘﻬﺎ ﺑﺎﻟﻐﻀﺐ ﻣﺎ ﰲ ﻋﺎﻗﺒﺔ ﺍﻟﻜﻈﻢ ﻭﺍﻃﻼﻉ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻪ ﻣﻊ ﻛﻮﻧﻪ ﻗﺪ ﺃﺗﻰ ﻣـﻦ
- ٢٥٤ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﺍﻟﺰﻫﺪ ﻟﻨﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ) ( ١٣٣٤)(٤٦٩ /١ﻓﻴﻪ ﻣﺒﻬﻢ
- ٢٥٥ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﳐﺮﺟﺎ ) (٢٩٠٣) (١٦٤ /٧ﺻﺤﻴﺢ
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ﻣﺴﺎﺧﻂ ﺍﷲ ﺗﻌﺎﱃ ﺃﺿﻌﺎﻑ ﻣﺎ ﺇﻟﻴﻪ ﺃﺗﺎﻩ ﺍﳌﺴﺨﻮﻁ ﻋﻠﻴﻪ ،ﻓﺄﻣﻬﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺳﺎﻣﺢ ﻓﻠﻴﻤﺜﻞ ﰲ ﻧﻔﺴﻪ ﻋﻔـﻮﺍ
٢٥٦
ﻟﻌﻔﻮ ﻭﺍﻧﺘﻘﺎﻣﺎ ﺑﺎﻧﺘﻘﺎﻡ.
ﲔ ﻋـ ِﻦ
ﻆ ﻭﺍﹾﻟﻌﺎِﻓ
ﲔ ﺍﹾﻟ ﻐﻴ ﹶ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﻣﺪﺡ ﻣﻦ ﳝﻠﻚ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻭﺍﹾﻟﻜﹶﺎ ِﻇ ِﻤ
ﲔ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ ). [ (١٣٤ﺴِﻨ
ﺤِﺐ ﺍﹾﻟ ﻤ
ﺤ
ﷲ ﻳ ِ
ﺱ ﻭﺍ ُ
ﺍﻟﻨﺎ ِ
ﻭﺍﻟﻐﻀﺐ :ﲨﺎﻉ ﺍﻟﺸﺮ ،ﻭﺍﻟﺘﺤﺮﺯ ﻣﻨﻪ ﲨﺎﻉ ﺍﳋﲑ ،ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﻠـﻨﱯ :- -ﺃﻭﺻـﲏ .ﻗـﺎﻝ» :ﻻ
٢٥٧
ﺗﻐﻀﺐ« ،ﻓﺮﺩﺩ ﻣﺮﺍﺭﺍ .ﻗﺎﻝ» :ﻻ ﺗﻐﻀﺐ« .
ﻭﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﻘﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻴﺴﺖ ﻫﻲ ﻗﻮﺓ ﺍﻟﻌﻀﻼﺕ ،ﻭﺍﻟﻘﻮﺓ ﺍﻟﺒﺪﻧﻴﺔ ،ﻭﺇﻧﻤﺎ ﺍﻟﻘﻮﺓ ﺍﳊﻘﻴﻘﻴـﺔ
ﻫﻲ ﺍﻟﻘﻮﺓ ﺍﳌﻌﻨﻮﻳﺔ؛ ﻓﻠﻴﺲ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻘﻮﻱ ﻫﻮ ﺍﻟﱠﺬﻱ ﻳﺼﺮﻉ ﺩﺍﺋﻤﺎ ﻏﲑﻩ ﻣﻦ ﺍﻷﺷﺪﺍﺀ.
ﻭﺇﻧﻤﺎ ﺍﻟﺸﺪﻳﺪ ﻫﻮ ﺍﻟﱠﺬﻱ ﺟﺎﻫﺪ ﻧﻔﺴﻪ ،ﻭﻗﻬﺮﻫﺎ ﺣﻴﻨﻤﺎ ﻳﺸﺘﺪ ﺑﻪ ﺍﻟﻐﻀﺐ؛ ﻓﻴﻤﻠﻚ ﺯﻣﺎﻣﻬﺎ ،ﻓﻼ ﻳﻘﺪﻡ ﻋﻠﻰ
ﻓﻌﻞ ﳏﺮﻡ ،ﻣﻦ ﺍﻋﺘﺪﺍﺀ ،ﻭﳝﺴﻚ ﻟﺴﺎﻧﻪ ،ﻓﻼ ﻳﺘﻔﻮﻩ ﺑﻜﻼ ٍﻡ ﳏ ﺮﻡٍ ،ﻣﻦ ﺷﺘﻢٍ ،ﺃﻭ ﻟﻌﻦٍ ،ﺃﻭ ﻗـ ﹾﺬﻑٍ ،ﺃﻭ ﻏـﲑ
ﺫﻟﻚ.
ﻭﺍﻟﻐﻀﺐ ﻏﺮﻳﺰﹲﺓ ﰲ ﺍﻹﻧﺴﺎﻥ ،ﻓﺈﺫﺍ ﺟﺎﺀ ﻣﺎ ﻳﺒﻌﺜﻬﺎ ،ﲢﺮﻛﺖ ﻧﻔﺴﻪ ﻣﻦ ﺩﺍﺧﻠﻬﺎ ﺇﱃ ﺧﺎﺭﺝ ﺍﳉﺴﺪ؛ ﻹﺭﺍﺩﺓ
ﺍﻻﻧﺘﻘﺎﻡ؛ ﻓﺎﻟﻘﻮﻱ ﺍﻟﺸﺪﻳﺪ ﻫﻮ ﺍﻟﱠﺬﻱ ﳚﺎﻫﺪ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ،ﻭﻳﻘﻮﻯ ﻋﻠﻴﻬﺎ ،ﻓﻴﺼﺪﻫﺎ ﻋﻤﺎ ﺗﺮﻳﺪﻩ ﻣﻦ ﺍﻻﻧﺘﻘﺎﻡ.
ﱯ :-- ﺃﻣﺎ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﱠﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ":ﺃ ﱠﻥ ﺭﺟﻠﹰـﺎ ﻗـﺎﻝ ﻟﻠـﻨ
ﺃﻭﺻﲏ ،ﻓﻘﺎﻝ :ﻻ ﺗﻐﻀﺐ" ﻓﺎﳌﺮﺍﺩ ﺃﻣﺮﺍﻥ:
ﺍﻷﻭﻝ :ﻳﻮﺻﻴﻪ ﺑﺄ ﹾﻥ ﻳﻌﻤﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻮﺟﺐ ﻟﻪ ﺣﺴﻦ ﺍﳋﻠﻖ ،ﻣـﻦ ﺍﳊﻠـﻢ ،ﻭﺍﻷﻧـﺎﺓ ،ﻭﺍﳊﻴـﺎﺀ،
ﻭﺍﻻﺣﺘﻤﺎﻝ ،ﻭﻛﻒ ﺍﻷﺫﻯ ،ﻭﺍﻟﺼﻔﺢ ،ﻭﺍﻟﻌﻔﻮ ،ﻭﻛﻈﻢ ﺍﻟﻐﻴﻆ ،ﻭﳓﻮ ﺫﻟﻚ؛ ﻓﺈ ﱠﻥ ﺍﻟﻨﻔﺲ ﺇﺫﺍ ﲣﻠﱠﻘﺖ ـﺬﻩ
ﺍﻷﺧﻼﻕ ،ﻭﺻﺎﺭﺕ ﳍﺎ ﻋﺎﺩﺓ ،ﺃﻭﺟﺐ ﳍﺎ ﺫﻟﻚ ﺩﻓﻊ ﺍﻟﻐﻀﺐ ﻋﻨﺪ ﺣﺼﻮﻝ ﺃﺳﺒﺎﺑﻪ.
ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻳﻮﺻﻴﻪ ﺃ ﹾﻥ :ﻻ ﺗﻌﻤ ﹾﻞ ﲟﻘﺘﻀﻰ ﺍﻟﻐﻀﺐ ﺇﺫﺍ ﺣﺼﻞ ﻟﻚ ،ﺑﻞ ﺟﺎﻫﺪ ﻧﻔﺴﻚ ﻋﻠﻰ ﺗﺮﻙ ﺗﻨﻔﻴـﺬﻩ،
ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻳﺄﻣﺮﻙ ﺑﻪ ،ﻓﺈ ﱠﻥ ﺍﻟﻐﻀﺐ ﺇﺫﺍ ﻣﻠﻚ ﻣﻦ ﺑﲏ ﺁﺩﻡ ،ﻛﺎﻥ ﻫﻮ ﺍﻵﻣﺮ ﺍﻟﻨﺎﻫﻲ ﻟﻪ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌـﺎﱃ:
ﺐ{ ]ﺍﻷﻋﺮﺍﻑ.[١٥٤ : ﻀ
ﺖ ﻋ ﻦ ﻣﻮﺳﻰ ﺍﹾﻟ ﻐ
} ﻭﹶﻟﻤﺎ ﺳ ﹶﻜ
ﻆ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٣٤ :
ﲔ ﺍﹾﻟ ﻐﻴ ﹶ
ﻭﻓﻴﻪ ﻓﻀﻴﻠﺔ ﺍﳊﻠﻢ :ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻭﺍﹾﻟﻜﹶﺎ ِﻇ ِﻤ
٢٥٨
ﻀﺒﻮﺍ ﻫ ﻢ ﻳ ﻐ ِﻔﺮﻭ ﹶﻥ )] {(٣٧ﺍﻟﺸﻮﺭﻯ[. ﻭﻗﺎﻝ } :ﻭِﺇﺫﹶﺍ ﻣﺎ ﹶﻏ ِ
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﺬﻑ
١٦٠
ﺨ ِﺬﻑ ،ﹶﻓِﺈ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻧﻬﻰ ﻋـ ِﻦ ﺨ ِﺬﻑ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ :ﹶﻻ ﺗ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻣ ﻐ ﱠﻔ ٍﻞ :ﹶﺃﻧ ﻪ ﺭﺃﹶﻯ ﺭ ﺟﻠﹰﺎ ﻳ
ﺻﻴ ﺪ ﻭ ﹶﻻ ﻳﻨﻜﹶﻰ ﺑِ ِﻪ ﻋ ﺪﻭ ،ﻭﹶﻟ ِﻜﻨﻬﺎ ﻗﹶـ ﺪ ﺗ ﹾﻜﺴِـ ﺮ
ﻑ ﻭﻗﹶﺎ ﹶﻝِ» :ﺇﻧ ﻪ ﹶﻻ ﻳﺼﺎ ﺩ ِﺑ ِﻪ
ﳋ ﹾﺬ ﳋ ﹾﺬﻑِ ،ﹶﺃ ﻭ ﻛﹶﺎ ﹶﻥ ﻳ ﹾﻜ ﺮ ﻩ ﺍ ﹶ ﺍﹶ
ﻚ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻧ ﻪ ﻧﻬـﻰ ﻋـ ِﻦ
ﺨ ِﺬﻑ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ :ﹸﺃ ﺣ ﺪﹸﺛ ﻚ ﻳ
ﺴﻦ ،ﻭﺗ ﹾﻔ ﹶﻘﹸﺄ ﺍﻟ ﻌﻴ ﻦ« ﹸﺛ ﻢ ﺭﺁ ﻩ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﺍﻟ
ﻚ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ.٢٥٩ ﻑ ﹶﻻ ﹸﺃ ﹶﻛﱢﻠ ﻤ ﺨ ِﺬ
ﺖ ﺗ ﳋ ﹾﺬﻑ ،ﻭﹶﺃﻧ ﻑ ﹶﺃ ﻭ ﹶﻛ ِﺮ ﻩ ﺍ ﹶ ﳋ ﹾﺬ ِ
ﺍﹶ
ﻣﻦ ﺍﺳﺘﻤﺮﺃ ﺍﳍﻮﺍﻥ ﺫﻫﺒﺖ ﺇﱃ ﻏﲑﻩ ﺍﻟﻌﻮﺍﱄ ،ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻓﻘﺎﻝ :ﺟﺌﺘﻚ "ﲝﻮﳚﺔ" ،ﻓﻘﺎﻝ ﻟﻪ:
ﺍﲝﺚ ﳍﺎ ﻋﻦ ﺭﺟﻴﻞ ،ﻓﺤﲔ ﻳﻘﻊ ﺍﻟﺼﺮﺍﻉ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻘﻴﻢ ﻭﺍﻟﺪﻳﻦ ﻓﻠﻴﺲ ﺇﻻ ﺍﻟﻨﻬﺎﻳﺎﺕ ﻣﻄﻠﺐ ﺻـﺤﻴﺢ،
ﻭﺇﻻ ﻓﺎﳍﻠﻜﺔ ،ﻭﺍﻟﺬﻳﻦ ﻳﺸﺮﻋﻮﻥ ﰲ ﺍﻟﺼﺪﺍﻡ ﻭﻻ ﻳﺘﻮﻗﻌﻮﻥ ﺍﻟﺴﺤﻖ ﻫﻢ ﺟﻬﻠﺔ ﺑﺴﻨﻦ ﺍﳊﻴﺎﺓ ﻭﻣﺴﲑﺓ ﺍﻟﺘﺎﺭﻳﺦ،
ﻓﺎﻟﺬﻳﻦ ﻳﻔﻘﺆﻭﻥ ﺍﻟﻌﲔ ﻭﻳﻜﺴﺮﻭﻥ ﺍﻟﺴﻦ ﻭﻳﺒﻘﻮﻥ ﻋﻠﻰ ﻗﻮﺓ ﺧﺼﻤﻬﻢ ﺑﻌﲔ ﻳﺘﺮﻛﻮﺎ ﻭﺃﺳﻨﺎﻥ ﻗﺎﻃﻌﺔ ﺃﺧﺮﻯ
ﺳﲑﺗﺪ ﻋﻠﻴﻬﻢ ﺟﻬﻠﻬﻢ ﻭﺗﻨﻘﻠﺐ ﻏﻔﻠﺘﻬﻢ ﺩﻣﺎﺭﹰﺍ ﺳﻴﻨﺪﻣﻮﻥ ﻋﻠﻴﻪ.
ﺣﲔ ﺗﺮﻣﻲ ﺣﺠﺮﹰﺍ ﻋﻠﻰ ﺧﺼﻤﻚ ﻟﺘﻘﻴﺲ ﻗﻮﺗﻪ ﻭﺗﻘﻮﻝ :ﺃﺭﻳﺪ ﺃﻥ ﺃﺅﳌﻪ ﻷﺭﻯ ﺭﺩﺓ ﻓﻌﻠﻪ ،ﻭﺃﻧـﺖ ﺗﺘﻌﺎﻣـﻞ
ﲟﻨﻄﻖ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻘﺘﺎﻝ ﻓﺄﻧﺖ ﲝﻖ ﺳﻔﻴﻪ ﺣﻘﻴﻖ ﺑﻚ ﺍﻟﺪﻣﺎﺭ ﻭﺍﳍﻠﻜﺔ ،ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﲢﺘﻤـﻞ ﻫـﺬﻩ
ﺍﻟﻠﻌﺒﺔ ﺍﻟﺴﺨﻴﻔﺔ ﻭﻻ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﻫﻲ ﺃﺣﻖ ﺑﺎﻟﻜﻠﻤﺎﺕ ﻭﺍﳊﺮﻭﻑ ﻻ ﺑﺎﻷﺭﻭﺍﺡ ﻭﺍﻟـﺪﻣﺎﺀ
ﻭﻣﻮﺍﺯﻳﻦ ﺍﻟﻘﻮﻯ.
ﺣﲔ ﺗﻘﺮﺃ ﲡﺎﺭﺏ ﺑﻌﺾ ﺍﻟﻌﺎﻣﻠﲔ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﺗﺮﻯ ﺟﻬﺎﻟﺘﻬﻢ ﺍﻟﻌﺠﻴﺒﺔ ﰲ ﺳﻨﻦ ﺍﳌﻮﺍﺟﻬﺔ ﻭﺍﻟﺼﺮﺍﻉ ،ﻓﻬﻢ
ﻳﺮﻣﻮﻥ "ﺣﺠﺎﺭﺓ" ﻳﺆﳌﻮﻥ ﺎ ﺍﳋﺼﻢ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﺮﺍﺽ ﺻﻮﺭ ﻭﻛﻠﻤﺎﺕ ﻭﺃﻋﺪﺍﺩ ﻻ ﻋﺪﺓ ﳍﺎ ،ﻓﻤﺎ ﻫـﻲ
ﺇﻻ ﺃﻥ ﻳﺼﺎﺏ ﺍﳋﺼﻢ ﺑـ"ﺍﻟﺴﻌﺎﺭ" ﻭﺗﻠﻚ ﻃﺒﻴﻌﺘﻪ ،ﻓﻴﺒﻄﺶ ﺑﻄﺸﺘﻪ ﺍﳌﺆﳌﺔ ﺍﻟﱵ ﻻ ﺗﺒﻘـﻲ ﻭﻻ ﺗـﺬﺭ ،ﻭﻻ
ﻳﺪﺭﻱ ﻫﺬﺍ ﺍﳌﺴﻜﲔ "ﺍﳌﺴﺘﻌﺮﺽ" ﺑﺮﻣﻲ ﺍﳊﺠﺎﺭﺓ ﺃﻥ ﻫﺬﻩ ﻃﺒﻴﻌﺔ ﺍﳊﻴﺎﺓ ﻭﻗﺎﻧﻮﻥ ﺍﻟﻮﺟﻮﺩ.٢٦٠
ﺇﻳﺎﻙ ﺃﻥ ﺗﺆﱂ ﺧﺼﻤﻚ ﺍﺳﺘﻌﺮﺍﺿﹰﺎ ﺑﻼ ﻧﻜﺎﻳﺔ ،ﻓﺎﳊﻴﺎﺓ ﻻ ﲢﺘﻤﻞ ﻫﺬﺍ ﺍﻟﻠﻌﺐ ،ﻓﺈﻣﺎ ﺍﻟﻔﻌﻞ ﺍﻟﺴﻨﲏ ﺍﳌﻼﺋﻢ ﻭﺇﻻ
ﻓﺎﻟﺘﺮﻙ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ،ﻓﺎﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﻨﻤﺮ ﻭﳚﺮﺣﻮﻧﻪ ﺩﻭﻥ ﺍﻹﺟﻬﺎﺯ ﻋﻠﻴﻪ ﺳﻴﺒﻜﻮﻥ ﻋﻠﻰ ﻫـﺬﻩ ﺍﻹﺛـﺎﺭﺓ
ﺍﻟﻐﺒﻴﺔ ﰲ ﺍﻟﻌﺎﻗﺒﺔ.
- ٢٥٩ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٦٦٢ - ٥٤٧٩(٥٩٧ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ .ﺑﺎﺏ ﺇﺑﺎﺣﺔ
ﻣﺎ ﻳﺴﺘﻌﺎﻥ ﺑﻪ ﻋﻠﻰ ﺍﻻﺻﻄﻴﺎﺩ ﻭﺍﻟﻌﺪﻭ ﺭﻗﻢ ) ١٩٥٤ﻻ ﻳﺼﺎﺩ ﺑﻪ( ﻻ ﳚﻮﺯ ﺍﻟﺼﻴﺪ ﺑﻪ ﻷﻧﻪ ﻳﻘﺘﻞ ﺑﻀﻐﻄﻪ ﻭﻗﻮﺓ ﺍﻟﺮﻣﻲ ﻻ ﲝﺪﻩ) .ﻳﻨﻜﺄ( ﻭﻳﺮﻭﻯ
)ﻳﻨﻜﻲ( ﺑﻜﺴﺮ ﺍﻟﻜﺎﻑ ﻣﻦ ﺍﻟﻨﻜﺎﻳﺔ ﻭﻫﻲ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻷﺫﻯ ﻭﺍﳌﺮﺍﺩ ﻻ ﺗﻘﺘﻞ ﺍﻟﻌﺪﻭ ﻭﻻ ﲡﺮﺣﻪ[
- ٢٦٠ﻗﻠﺖ :ﻛﺜﲑ ﻣﻦ ﺍﳊﺮﻛﺎﺕ ﺍﳉﻬﺎﺩﻳﺔ ﰲ ﺍﻟﺸﺎﻡ ﺍﻟﻴﻮﻡ ﺗﻀﺨﻢ ﻋﻤﻠﻬﺎ ،ﻭﲡﻌﻞ ﻣﻦ ﺍﻟﺸﻌﺮﺓ ﻗﺒﺔ ،ﻭﺗﻌﻠﻦ ﺍﳊﺮﺏ ﻋﻠﻰ ﻛﻞ ﺧﺼﻮﻣﻬﺎ ،
ﻭﻫﻲ ﺗﻌﻠﻢ ﻋﺠﺰﻫﺎ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺧﺼﻢ ﻭﺍﺣﺪ ﺇﻻ ﺑﺸﻖ ﺍﻷﻧﻔﺲ ﻭﺗﻘﺪﱘ ﺍﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ ،ﻓﻤﻦ ﺃﺧﻄﺎﺋﻬﺎ ﺍﻟﻔﺎﺣﺸﺔ ﺃﺎ ﺗﻘﻮﻡ ﺑﻌﻤﻞ ﺟﻬﺎﺩﻱ
ﻣﻌﲔ ﰒ ﺗﻀﺨﻤﻪ ﻭﺗﻌﻠﻦ ﲢﺪﻳﻬﺎ ﻟﻜﻞ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺻﺮﺍﺣﺔ ،ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﻟﻮﺍﻗﻬﺎ ﻭﻭﺍﻗﻊ ﻏﲑﻫﺎ ...ﻓﻴﺘﺄﻟﺐ ﻋﻠﻴﻬﺎ ﺍﳉﻤﻴﻊ ﻭﳚﻬﺰﻭﻥ ﻋﻠﻴﻬـﺎ
ﺑﺴﺮﻋﺔ ...ﺑﻞ ﻫﻨﺎﻙ ﺣﺮﻛﺎﺕ ﺟﻬﺎﺩﻳﺔ ....ﺗﻘﻮﻡ ﺑﻌﻤﻠﻴﺎﺕ ﻗﺘﻞ ﺑﺸﻌﺔ ﺟﺪﺍ ﻭﺗﻨﺸﺮﻫﺎ ﺑﻮﺳﺎﺋﻞ ﺍﻹﻋـﻼﻡ ﻟﻈﻨـﻬﺎ ﺃـﺎ ﺳـﻮﻑ ﺗﺮﻋـﺐ
ﺧﺼﻮﻣﻬﺎ ...ﻋﻠﻰ ﺣﺪ ﺯﻋﻤﻬﺎ ﻓﺘﻜﻮﻥ ﺍﻟﻜﺎﺭﺛﺔ .....ﻭﻧﺴﻴﺖ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺴﺮ ﻭﺑﺎﳍﺪﻭﺀ ﻭﺍﻟﺘﻔﻜﲑ ﺍﻟﻄﻮﻳﻞ ﻭﺍﻟﺘﺄﱐ ﻓﻴـﻪ ﺩﻭﻥ ﺻـﺨﺐ ﻭﻻ
ﺿﺠﻴﺞ ﻭﻻ ﳐﺎﻟﻔﺔ ﻟﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ...ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺮ ﻭﻳﺪﻭﻡ ....ﻓﻤﻦ ﺧﺎﻟﻒ ﺷﺮﻉ ﺍﷲ ﻭﺧﺎﻟﻒ ﺳﻨﻨﻪ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻟﺸﺮﻋﻴﺔ ﺃﱏ ﻟﻪ ﺍﻟﻨﺼﺮ
ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺧﻴﺎﺭ ﺍﻟﺼﺎﳊﲔ .
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ﳋﺬﹾﻑ( ﻟﻌﺒﺔ ﺍﻟﺼﻐﺎﺭ ،ﺻﻐﺎﺭ ﺍﻟﻌﻘﻮﻝ ،ﻓﻴﻬﺎ ﻣﺘﻌﺔ ﺍﻻﺳﺘﻌﺮﺍﺽ ﻭﺍﻟﺘﻤﺜﻴﻞ ﰲ ﺑﺎﺏ ﻣﻦ ﺃﺑـﻮﺍﺏ ﺍﳊﻴـﺎﺓ ﻻ
)ﺍ ﹶ
ﻳﻨﻔﻊ ﻓﻴﻪ ﺇﻻ ﺍﳉﺪ ،ﻭﻻ ﻗﻴﻤﺔ ﻓﻴﻪ ﺇﻻ ﻟﻠﻘﺘﻞ ﻭﺍﻟﻨﻜﺎﻳﺔ ،ﻭﺍﻷﺳﻠﺤﺔ ﺇﻥ ﺷﺮﻋﺖ ﻣﻦ ﺃﻏﻤﺎﺩﻫـﺎ ﻳﻌـﲏ ﺃﻧـﻚ
ﲰﺤﺖ ﳋﺼﻤﻚ ﺃﻥ ﻳﺄﺧﺬﻙ ﺑﺄﺷﺪ ﻣﺎ ﳝﻠﻚ ،ﻓﻼ ﺗﻘﻮﻟﻦ ﺣﻴﻨﻬﺎ ﱂ ﺃﺗﻮﻗﻊ ﺫﻟﻚ ،ﺃﻭ ﺃﻥ ﺭﺩﺓ ﻓﻌﻠـﻪ ﻓـﻮﻕ
ﺍﻟﻼﺯﻡ ،ﻓﻬﺬﻩ ﲣﻤﻴﻨﺎﺕ ﺍﳉﻬﺎﻝ ﺍﻟﺼﻐﺎﺭ ﺍﻟﺬﻱ ﻻ ﻣﻜﺎﻥ ﳍﻢ ﰲ ﺍﳊﺮﻭﺏ ﺇﳕﺎ ﻫﻢ ﻻﻋﺒﻮﻥ ﺑﻞ ﻻﻋﺒﻮﻥ ﺻﻐﺎﺭ
ﺟﻬﻠﺔ ،ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻟﺒﻌﺾ ﺃﻢ ﻳﻠﻘﻮﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻜﺒﺎﺭ ﺍﺳﺘﻌﺮﺍﺿﹰﺎ ﻭﺪﻳﺪﹰﺍ ﻭﻟﻴﺴﻮﺍ ﻣﻦ ﺃﻫﻠﻬﺎ ﻭﺇﳕﺎ ﺟ ﹼﻞ
ﻓﻌﻠﻬﻢ ﺃﻥ ﻳﺜﲑﻭﺍ ﺍﳋﺼﻮﻡ ﺇﺛﺎﺭﺓ ﺍﻟﺘﺪﻣﲑ ﻭﺍﳍﻠﻜﺔ.
ﳋﺬﹾﻑ( ﻣﻨﻬﺞ ﻋﻘﻠﻲ ﻓﺎﺳﺪ ،ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﻘﺮﻳﺒﺔ ﻛﻔﻖﺀ ﺍﻟﻌﲔ ﻭﻛﺴـﺮ ﺍﻟﺴـﻦ ،ﻣـﻊ ﺃﻥ )ﺍ ﹶ
ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﺍﻟﻨﻜﺎﻳﺔ ﻭﻗﺘﻞ ﺍﻟﺼﻴﺪ ،ﻭﻣﻨﻬﺞ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳉﺪ ﺍﻟﺬﻱ ﻻ ﺟﺪ ﺑﻌﺪﻩ ﺑﻠﻌﺐ ﺻـﺒﻴﺎﱐ ﺟﺎﻫـﻞ،
ﳋﺬﹾﻑ( ﻗﺪ ﺗﺮﻳﺪ ﻣﻨﻪ ﺍﻟﻠﻌﺐ ﻭﺍﻻﺳﺘﻌﺮﺍﺽ ﻭﺍﳌﺘﻌﺔ ،ﻟﻜﻦ
ﻭﻫﻮ "ﺗﺸﻴﺊ" ﺃﻱ ﲨﻊ ﺑﲔ ﺃﺷﻴﺎﺀ ﻣﺘﻌﺎﺭﺿﺔ ،ﻓـ)ﺍ ﹶ
ﺑﺄﺩﻭﺍﺕ ﻣﺆﺫﻳﺔ ﻻ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺭﻭﺡ ﺍﻟﻠﻌﺐ ﻭﺍﳌﺘﻌﺔ ﻭﺍﻻﺳﺘﻌﺮﺍﺽ ،ﻓﺘﻔﻘﺄ ﻋﲔ ﺃﺧﻴﻚ ﻭﺗﻜﺴﺮ ﺳﻨﻪ ،ﻭﻗـﺪ
ﳋﺬﹾﻑ( ﺍﻟﻘﺘﺎﻝ ﻟﻜﻦ ﺑﺄﺩﻭﺍﺕ ﻻ ﺗﺼﻞ ﺇﱃ ﻣﺴﺘﻮﻯ ﺟﺪ ﺍﻟﻘﺘﺎﻝ ﻷﻧﻪ ﻻ ﻳﻘﺘﻞ ﺍﻟﺼﻴﺪ ﻭﻻ ﻳﻜﺴﺮ ﺗﺮﻳﺪ ﻣﻨﻪ )ﺍ ﹶ
ﺍﻟﺴﻦ ،ﻓﺈﻣﺎ ﺃﻥ ﺗﺮﻳﺪ ﺍﻟﻠﻌﺐ ﻓﺘﻠﻌﺐ ﺑﺄﺩﻭﺍﺕ ﺍﻟﻠﻌﺐ ،ﻭﺇﻣﺎ ﺃﻥ ﺗﺮﻳﺪ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻘﺘـﺎﻝ ،ﻭﻟﻠﻘﺘـﺎﻝ ﺃﺩﻭﺍﺗـﻪ
ﻭﺁﻻﺗﻪ ،ﺃﻣﺎ ﻫﺬﺍ "ﺍﻟﺘﺸﻲﺀ" ﻓﻬﻮ ﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺳﻨﻦ ﺍﳊﻴﺎﺓ ﻭﺿﺮﻭﺭﺍﺎ ،ﻭﻟﻜﻦ ﻛﺜﲑﹰﺍ ﻣـﺎ ﻳـﺮﻯ ﻫـﺬﺍ
"ﺍﻟﺘﺸﻴﺊ -ﺍﳋﺬﻑ" ﰲ ﺣﺮﻛﺔ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻣﻢ ،ﻓﻴﺆﺫﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻭﺇﺧﻮﺍﻢ ،ﻓﺒـﺎﷲ ﻋﻠـﻴﻜﻢ ﻣـﺎﺫﺍ
ﺗﻘﻮﻟﻮﻥ ﻓﻴﻤﻦ ﻳﺴﺘﻌﺮﺽ ﺍﻟﺼﺪﻭﺭ ﺍﻟﻌﺎﺭﻳﺔ ﺻﺮﺍﺧﹰﺎ ﻭﺪﻳﺪﹰﺍ ﺃﻣﺎﻡ ﺍﳉﻴﻮﺵ ﺍﳌﺪﺟﺠﺔ ﺑﺎﻟﺴﻼﺡ ﻭﺍﳊﻘﺪ؟ ﻓﻬﻞ
ﻫﺆﻻﺀ ﺇﻻ ﻻﻋﺒﻮﻥ ﻟﻌﺒﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﺭﻭﺍﺡ ﰲ ﻏﲑ ﻃﺮﻳﻘﻬﺎ؟ ﻭﻫﻞ ﺃﺭﻭﺍﺡ ﺍﳌﺴﻠﻤﲔ ﻮﻥ ﳍـﺬﻩ ﺍﻟﺪﺭﺟـﺔ؟
ﻼ ﻹﺛﺎﺭﺓ ﺷﻔﻘﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﻟﻐﺔ ﺍﻟﻘﻮﺓ ﻭﺍﳋﻮﻑ؟!
ﻭﻫﻞ ﺍﻟﺪﻣﺎﺀ ﺭﺧﻴﺼﺔ ﻟﺘﻜﻮﻥ ﺳﺒﻴ ﹰ
ﳋﺬﹾﻑ( ،ﻭﺃﻋﺮﺿﻮﺍ ﻗﺪﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻋﻦ ﺍﻻﺳﺘﻌﺮﺍﺽ ﺍﻟـﺮﺧﻴﺺ ﻭﺍﳌﻨـﺎﻭﺭﺍﺕ ﻳﺎ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺇﻳﺎﻛﻢ ﻭ)ﺍ ﹶ
ﺍﳋﺎﻭﻳﺔ ﰲ ﺃﺑﻮﺍﺏ ﺍﳊﻴﺎﺓ ﻭﺧﺎﺻﺔ ﺑﺎﺏ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻥ ﺍﻷﻣﺮ ﺟﺪ ﻛﻠﻪ ﻻ ﻟﻐـﻮ
ﻓﻴﻪ ﻭﺑﺎﻃﻞ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﺲ ﺍﻟﺮﻣـﻲ ﺑِﺎﻟﺒﻨ ﺪﻗﹶـ ِﺔ
ﺻﻔﹶﺔ ﻓﹶﻘﺎ ﹶﻝ " ﺗﻨﺎﻟ ﻪ ﺃﹶﻳﺪِﻳﻜﹸﻢ ﻭﺭِﻣﺎﺣﻜﹸﻢ " ﻭﻟﹶـﻴ ﺡ ﺍﷲ ﺍﻟﺼﻴﺪ ﻋﻠﹶﻰ ِ ﻗﺎ ﹶﻝ ﺍ ﹸﳌ ﻬﻠﱠﺐ :ﺃﹶﺑﺎ
ﺲ ِﻣ ﻦ ﺍﳌﹸﺠﻬِـﺰﺍﺕ ، ﻚ ﻭِﺇﻧﻤﺎ ﻫﻮ ﻭﻗِﻴﺬ ،ﻭﺃﹶﻃﹶﻠ ﻖ ﺍﻟﺸﺎﺭِﻉ ﹶﺃ ﱠﻥ ﺍﳋﹶﺬﻑ ﻻ ﻳﺼﺎﺩ ِﺑ ِﻪ َﻷﻧ ﻪ ﻟﹶﻴ
ﻭﻧﺤﻮﻫﺎ ﻣِﻦ ﹶﺫِﻟ
ﳊﺠﺮ ﺍﻧﺘﻬﻰ. ﻭﻗﹶﺪ ﺍﺗ ﹶﻔ ﻖ ﺍﻟ ﻌﻠﹶﻤﺎﺀ ِ ،ﺇ ﱠﻻ ﻣﻦ ﺷ ﱠﺬ ﻣِﻨﻬﻢ ،ﻋﻠﹶﻰ ﺗﺤﺮِﱘ ﺃﹶﻛﻞ ﻣﺎ ﹶﻗﺘﻠﹶﺘ ﻪ ﺍﻟﺒﻨ ﺪﻗﹶﺔ ﻭﺍ ﹶ
ﻚ ﻓِﻲ ﺍﻟﻨﻬﻲ ﻋـﻦ ﺍﳍﹶﺠـﺮ ﺴﻨﺔ ﻭﺗﺮﻙ ﻛﹶﻼﻣﻪ ،ﻭﻻ ﻳﺪﺧﻞ ﹶﺫِﻟ ﻒ ﺍﻟ
ﳊﺪِﻳﺚ ﺟﻮﺍﺯ ﻫِﺠﺮﺍﻥ ﻣﻦ ﺧﺎﹶﻟ ﻭﻓِﻲ ﺍ ﹶ
ﻆ ﻧﻔﺴﻪ. ﺤﱢ ﺠ ﺮ ِﻟ ﻓﹶﻮﻕ ﺛﹶﻼﺙ ﹶﻓِﺈﻧ ﻪ ﻳﺘ ﻌﻠﱠﻖ ِﺑﻤﻦ ﻫ
ﻭﻓِﻴ ِﻪ ﺗﻐﻴِﲑ ﺍﳌﹸﻨﻜﹶﺮ ﻭﻣﻨﻊ ﺍﻟﺮﻣﻲ ﺑِﺎﻟﺒﻨ ﺪﹶﻗ ِﺔ َﻷﻧ ﻪ ﺇِﺫﺍ ﻧﻔﹶﻰ ﺍﻟﺸﺎﺭِﻉ ﹶﺃﻧ ﻪ ﻻ ﻳﺼِﻴﺪ ﻓﹶﻼ ﻣﻌﻨﻰ ﻟِﻠﺮﻣ ِﻲ ِﺑ ِﻪ ﺑـﻞ ِﻓﻴـ ِﻪ
ﻚ ،ﻧﻌﻢ ﻗﹶﺪ ﻳﺪﺭِﻙ ﺫﹶﻛﺎﺓ ﻣﺎ ﺭ ِﻣ ﻲ ﺑِﺎﻟﺒﻨ ﺪﻗﹶـ ِﺔ
ﻒ ِﻟ ﻐ ِﲑ ﻣﺎﻟِﻜﻪ ﻭﻗﹶﺪ ﻭ ﺭ ﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﹶﺫِﻟ
ﺤﻴﻮﺍ ِﻥ ﺑِﺎﻟﺘﹶﻠ ِ
ﺗﻌﺮِﻳﺾ ﻟِﻠ
ﺠﻠﱢﻲ ﻓِﻲ "ﺍﻟﺬﱠﺧﺎﺋِﺮ " ِﺑﻤﻨ ِﻌ ِﻪ ﻭِﺑ ِﻪ ﺃﹶﻓﺘﻰ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡﺡ ﻣ
ﺼ ﺮ
ﻒ ﻓِﻲ ﺟﻮﺍﺯﻩ ﹶﻓ ﺤ ﹼﻞ ﺃﹶﻛﻠﻪ ،ﻭﻣِﻦ ﹶﺛ ﻢ ﺍﹸﺧﺘِﻠ ﹶﻓﻴ ِ
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ﻱ ﹶﻟ ﻪ َﻷﻧ ﻪ ﹶﻃﺮِﻳﻖ ِﺇﻟﹶﻰ ﺍﻻﺻﻄِﻴﺎﺩ ،ﻭﺍﻟﺘﺤﻘِﻴﻖ ﺍﻟﺘﻔﺼِﻴﻞ :ﹶﻓﺈِﻥ ﻛﺎ ﹶﻥ ﺍﻷَﻏﻠﹶﺐ ﻣِﻦ ﺣﺎﻝ ﺍﻟﺮﻣﻲ ،ﻭ ﺟ ﺰ ﻡ ﺍﻟﻨﻮ ِﻭ
ﺼ ﹸﻞ ِﺇﻟﹶﻴ ِﻪ ﺍﻟﺮﻣـﻲ
ﳊﺪِﻳﺚ ﺍﻣﺘﻨ ﻊ ،ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻋﻜﺴﻪ ﺟﺎ ﺯ ﻭﻻ ِﺳﻴﻤﺎ ﺇِﻥ ﻛﺎ ﹶﻥ ﺍﳌﹸﺮﻣﻰ ِﻣﻤﺎ ﻻ ﻳ ِ
ﻣﺎ ﹸﺫ ِﻛ ﺮ ﻓِﻲ ﺍ ﹶ
ﳊﺴﻦ ﻓِﻲ ﻛﹶﺮﺍ ِﻫﻴﺔ ﺭﻣﻲ ﺍﻟﺒﻨ ﺪﻗﹶـﺔ
ﲔ ﻣِﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻗﹶﻮﻝ ﺍ ﹶﻚ ﹸﺛ ﻢ ﻻ ﻳﻘﺘﻠ ﻪ ﻏﺎِﻟﺒﺎ ،ﻭﻗﹶﺪ ﺗ ﹶﻘ ﺪ ﻡ ﻗﹶﺒﻞ ﺑﺎﺑ ِ
ِﺇ ﱠﻻ ِﺑ ﹶﺬِﻟ
ﻀﺮﺭ
ﺠ ﻌ ﹶﻞ ﻣﺪﺍﺭ ﺍﻟﻨﻬﻲ ﻋﻠﹶﻰ ﺧﺸﻴﺔ ﺇِﺩﺧﺎﻝ ﺍﻟ
ﻓِﻲ ﺍﻟ ﹸﻘﺮﻯ ﻭﺍﻷَﻣﺼﺎﺭ ،ﻭﻣﻔﻬﻮﻣﻪ ﹶﺃﻧ ﻪ ﻻ ﻳﻜﺮﻩ ﻓِﻲ ﺍﻟﻔﹶﻼﺓ ،ﹶﻓ
٢٦١
ﻋﻠﹶﻰ ﹶﺃﺣﺪ ِﻣ ﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﱠﻠ ﻪ ﺃﹶﻋﻠﹶﻢ.
ﻭﺍﳋﺬﻑ :ﻫﻮ ﺭﻣﻲ ﺍﻹﻧﺴﺎﻥ ﲝﺼﺎﺓ ،ﺃﻭ ﻧﻮﺍﺓ ،ﺃﻭ ﳓﻮﳘﺎ ،ﳚﻌﻠﻬﻤﺎ ﺑﲔ ﺇﺻﺒﻌﻴﻪ :ﺍﻟﺴﺒﺎﺑﺘﲔ ،ﺃﻭ ﺍﻟﺴـﺒﺎﺑﺔ
ﻭﺍﻹﺎﻡ.
ﻭﻗﺪ ﻰ ﺍﻟﻨﱯ --ﻋﻦ ﺫﻟﻚ ،ﻭﺍﻟﻨﻬﻲ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺤﺮﱘ؛ ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﳏﺮﻡ.
ﻭﺫﻟﻚ ﺃﻧﻪ ﻣﻔﺴﺪﺓ ﳏﻀﺔ ،ﻻ ﻣﺼﻠﺤﺔ ﻓﻴﻪ؛ ﻓﺈﻧﻪ ﻳﻜﺴﺮ ﺍﻟﺴﻦ ،ﻭﻳﻔﻘﺄ ﺍﻟﻌﲔ ،ﻭﻳﺸﺞ ﺍﻟﻮﺟﻪ ،ﻭﻻ ﳛﺼﻞ ﺑﻪ
ﻓﺎﺋﺪﺓ؛ ﻓﺈﻥﱠ ﺍﻟﻘﺘﻞ ﺑﻪ ﺇﺫﺍ ﻗﺘﻞ ﻻ ﳛﻞ؛ ﻷﻧﻪ ﻳﻘﺘﻞ ﺑﺜﻘﻠﻪ ،ﻻ ﲝﺪﻩ ﻭﻣﻮﺭﻩ ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﳛﻠـﻮﻥ ﻗﺘـﻞ
ﺍﻟﺼﻴﺪ ﺑﺎﻟﺜﻘﻞ؛ ﻷﻧﻪ ﻣﻦ ﺍﻟﻮﻗﻴﺬﺓ؛ ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻭﺍﹾﻟ ﻤ ﻮﻗﹸﻮ ﹶﺫ ﹸﺓ{ ،ﻭﻗﺘﻞ ﺍﳊﻴﻮﺍﻥ ﺑﻐﲑ ﺣﻖ؛ ﻭﻻ ﺍﻧﺘﻔﺎﻉ ﺣﺮﺍﻡ؛
ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻣﺴﻨﺪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ) (٦٥١٥ﻭﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ) (٤٤٤٥ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤـﺮﻭ ﺃ ﱠﻥ
ﺍﻟﻨﱯ --ﻗﺎﻝ" :ﻣﻦ ﻗﺘﻞ ﻋﺼﻔﻮﺭﺍ ﺑﻐﲑ ﺣﻘﱢﻪ ،ﺳﺄﻟﻪ ﺍﷲ ﻋﻨﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻗﻴﻞ :ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ ،ﻭﻣـﺎ
ﺣﻘﻪ؟ ﻗﺎﻝ :ﺃ ﹾﻥ ﺗﺬﲝﻪ ،ﻭﻻ ﺗﺄﺧﺬ ﺑﻌﻨﻘﻪ ﻓﺘﻘﻄﻌﻪ".
ﻭﻳﻠﺤﻖ ﺬﺍ "ﺍﻟﻨﺒﻴﻼﺀ" ﺍﻟﱵ ﻳﺮﻣﻲ ﺍﻟﺼﺒﻴﺎﻥ ﺎ ﺻﻐﺎﺭ ﺍﻟﻄﲑ ﻛﺎﻟﻌﺼﺎﻓﲑ ،ﻓﻜﻢ ﺣﺼﻞ ﻓﻴﻬﺎ ﻣﻦ ﺃﺫﻳ ٍﺔ ﻟﻠﻨـﺎﺱ
ﰲ ﻣﻨﺎﺯﳍﻢ ،ﺣﻴﻨﻤﺎ ﻳﺮﻣﻲ ﺎ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﻄﲑ ﺍﻟﱵ ﻋﻠﻰ ﺃﺳﻮﺍﺭ ﺍﻟﺒﻴﻮﺕ ،ﻭﻣﺎ ﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﻣـﻦ ﺗﺴـﺎﻗﻂ
ﺍﻷﺣﺠﺎﺭ ،ﻭﺗﺮﻭﻳﻊ ﺍﻟﺼﻐﺎﺭ.
ﻭِﺇﺫﹶﺍ ﻗﺘﻠﺖ ﺍﻟﻄﲑ ﺍﻟﺼﻐﲑ ﻓﺈﻧﻪ ﻻ ﳛﻞ ﺃﻛﻠﻪ؛ ﻷﻧﻬﺎ ﻣﺎﺗﺖ ﺑﺜﻘﻞ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﺭﻣﻴﺖ ﺑﻪ ،ﻻ ﲝﺪﻩ.
ﻓﻌﻠﻰ ﻭﻻﺓ ﺃﻣﻮﺭﻫﻢ ﻛﻔﻬﻢ ﻋﻦ ﻫﺬﺍ ،ﻭﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻷﻣﻦ ﺗﺄﺩﻳﺒﻬﻢ ﻋﻦ ﺫﻟﻚ ،ﻓﻬﻲ ﳏﺮﻣﺔﹲ؛ ﻹﳊﺎﻗﻬﺎ ﲟﺎ ﻰ
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ﺍﻟﻨﱯ --ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ.
ـــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﻼﺛﻮﻥ :ﻴﻨﺎ ﻋﻦ ﺍﻟﺘﻜﻠﹼﻒ:
ﻒ«.٢٦٣
ﻋ ﻦ ﹶﺃﻧﺲٍ ،ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ِﻋﻨ ﺪ ﻋ ﻤ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻧﻬِﻴﻨﺎ ﻋ ِﻦ ﺍﻟﺘ ﹶﻜﱡﻠ ِ
- ٢٦١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٦٠٧ /٩
- ٢٦٢ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )(٥٠ /٧
- ٢٦٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٧٢٩٣)(٩٥ /٩
] ﺵ )ﻴﻨﺎ( ﺃﻱ ﺎﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ) .ﺍﻟﺘﻜﻠﻒ( ﻗﺎﻝ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺃﺭﺍﺩ ﻛﺜﺮﺓ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻐﺎﻣﻀﺔ ﺍﻟﱵ ﻻ ﳚﺐ ﺍﻟﺒﺤـﺚ
ﻋﻨﻬﺎ[
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ﺍﻟﻮﻋﻮﺩ ﺍﻹﳍﻴﺔ ﺟﻠﻴﻠﺔ ﻋﻈﻴﻤﺔ ،ﻭﻫﻲ ﺗﻜﺎﻟﻴﻒ ﺷﺮﻋﻴﺔ ﻋﻠﻰ ﺍﻷﻣﺔ ،ﳚﺐ ﺃﻥ ﺗﺴﻌﻰ ﺇﻟﻴﻬﺎ ﻟﺘﺒﻠﻐﻬـﺎ ،ﻭﻟﻜـﻦ
ﻫﻴﻬﺎﺕ ﺃﻥ ﺗﻜﻮﻥ ﺗﻜﺎﻟﻴﻒ ﺍﻟﻨﻬﺎﻳﺎﺕ ﻫﻲ ﲪﻞ ﺍﻟﺒﺪﺍﻳﺎﺕ ،ﻓﻈﺎﱂ ﻟﻨﻔﺴﻪ ﻣﻦ ﱂ ﻳﻌﺮﻑ ﻗﺪﺭﻩ ﻭﻭﺳـﻌﻪ ،ﺇﺫ
ﰲ ﺫﻟﻚ ﻫﻠﻜﺘﻪ ،ﻓﻤﻦ ﺣﻜﻤﺔ ﺍﻟﻌﻘﻼﺀ ﻭﻫﻲ ﺳﻨﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻌﺮﻓﺔ ﻇﺮﻭﻑ ﺍﳊﻠﻘﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﻳﻌﻴﺸـﻮﺎ،
ﻭﻣﺎ ﻫﻲ ﻣﺘﻄﻠﺒﺎﺎ ﻭﻭﺳﻌﻬﻢ ﻓﻴﻬﺎ ،ﻭﲡﺎﻭﺯ ﺫﻟﻚ ﻣﺎ ﱂ ﻳﻜﻠﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﰲ ﺍﳌﻌﺼﻴﺔ ﺍﻟﺰﻟﻞ ﻭﺍﳍﺰﳝﺔ ،ﻓـﻼ
ﻳﺼﻠﺢ ﻟﻠﺨﻠﻖ ﺇﻻ ﻣﺎ ﻛﻠﻔﻬﻢ ﺍﷲ ﺑﻪ ،ﻭﱂ ﻳﻜﻠﻒ ﺍﷲ ﺗﻜﻠﻴﻔﹰﺎ ﺇﻻ ﻭﺷﺮﻃﻪ ﺍﻟﻘﺪﺭﺓ ،ﻭﺗﻜﻠﻴﻒ ﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻌﻪ
ﺍﳌﺮﺀ ﺧﺎﺭﺝ ﻋﻦ ﺣﻜﻤﺔ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ.
ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻫﻲ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳊﻲ ﰲ ﺇﻣﻜﺎﻧﻴﺔ ﺑﻠﻮﻍ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﻟﻨﻬﺎﺋﻴﺔ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ،ﻭﺩﻭﻥ ﺍﻟﺘﺨﻠﻲ
ﰲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺍﳌﺴﲑﺓ ﻋﻦ ﻗﻴﻢ ﺍﳊﻖ ﻭﻣﺒﺎﺩﺋﻪ ،ﻭﻛﺎﻥ ﺍﻟﺸﺮﻁ ﺍﳌﺼﺎﺣﺐ ﻟﻜﻞ ﺍﻟﻨﺠﺎﺣﺎﺕ ﰲ ﻛﻞ ﻣﺮﺍﺣﻞ
ﺍﻟﺴﲑﺓ ﻫﻮ ﲡﻨﺐ ﺍﳍﻠﻜﺔ ﻭﺫﻟﻚ ﰲ ﺗﺮﻙ ﺍﻟﺘﻜﻠﻒ ،ﺇﺫ ﻭﺿﻊ ﺍﻟﻨﻔﺲ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﻐﻠﻂ ﻫﻮ ﺍﻟـﺬﻱ ﳛﻘـﻖ
ﺍﻟﺴﺤﻖ ﻭﺍﳍﺰﳝﺔ ﻭﺍﻟﺘﻌﻮﻕ ،ﻓﺤﲔ ﺟﺎﺀ ﺍﻟﺴﻴﻞ ﻫﺎﺩﺭﹰﺍ ﰲ ﺍﻷﺣﺰﺍﺏ ﱂ ﻳﻮﺍﺟﻬﻮﻩ ﺑﺸـﻮﺍﺧﺺ ﺑـﺎﺭﺯﺓ ،ﻭﱂ
ﳜﻮﺿﻮﺍ ﺣﺮﺏ ﻣﻮﺍﺟﻬﺔ ﻛﱪﻯ ﻣﻊ ﺍﳉﻤﻴﻊ ﰲ ﻣﻮﻗﻌﺔ ﻭﺍﺣﺪﺓ ،ﺑﻞ ﻫﻮ ﺑﻨﺎﺀ ﺻﺒﻮﺭ ﲝﺴﺐ ﺍﻟﻮﺳﻊ ﻭﺍﻟﻘﺪﺭﺓ،
ﻭﺣﲔ ﻳﺪﻋﻮﻥ ﺇﱃ ﻣﺮﲪﺔ ﺑﻼ ﺧﻴﺎﻧﺔ ﱂ ﻳﺘﺮﺩﺩﻭﺍ ﰲ ﺍﻏﺘﻨﺎﻣﻬﺎ ،ﻭﺣﲔ ﳛﻀﺮ ﻣﻮﻃﻦ ﺍﳊﺮﺏ ﻓﻼ ﻫـﺬﺭ ﻭﻻ
ﳐﺎﺗﻠﺔ ،ﻭﺣﲔ ﻳﻜﻮﻥ ﺍﳊﻮﺍﺭ ﻓﻼ ﻭﺟﻮﺩ ﺇﻻ ﻟﻠﻜﻠﻤﺔ ﺍﳊﺴﻨﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﻟﺮﻗﻴﻘﺔ ،ﻓﻼ ﻳﺬﻫﺒﻮﻥ ﺑﻌﻴﺪﹰﺍ ﻭﺍﳌـﺎﺀ
ﲢﺖ ﺃﻗﺪﺍﻣﻬﻢ ،ﻓﻠﻢ ﺗﺴﺘﻔﺰﻫﻢ ﺍﻟﻮﻋﻮﺩ ﺍﻟﻌﻈﻴﻤﺔ ﺑﻔﺘﺢ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ ٢٦٤ﺃﻥ ﻳﺮﻣﻮﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﻗﻀﺎﻳﺎ ﺃﻋﻈﻢ
ﻣﻦ ﻭﺳﻌﻬﻢ ﰲ ﻛﻞ ﻣﺮﺣﻠﺔ ،ﺑﻞ ﻛﺎﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻛﻞ ﻣﺮﺣﻠﺔ ﺿﻤﻦ ﻇﺮﻭﻓﻬﺎ ﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﻮﻋﻮﺩ ﺍﻹﳍﻴﺔ
ﺑﺄﺧﺬ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ،ﻭﻟﻌﻞ ﰲ ﺣﺎﺩﺛﺔ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﻋﱪﺓ ﻭﻋﻈﺔ ﰲ ﺍﻟﺘﻮﻓﻴﻖ ﺑـﲔ ﺍﻟﻮﻋـﻮﺩ ﻭﺑـﲔ
ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻈﺮﻓﻴﺔ ،ﺇﺫ ﻛﺎﻥ ﺍﻟﻮﻋﺪ ﺑﺎﻟﻔﺘﺢ ﺣﺎﺿﺮﺍﹰ ،ﻓﻈﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﺣﻀﻮﺭ ﺍﻟﻮﻋﺪ ﻳﻌﲏ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻴـﻪ
ﻣﺒﺎﺷﺮﺓ ﻣﻊ ﲡﺎﻭﺯ ﺍﻟﻈﺮﻑ ﺍﻟﺘﺎﺭﳜﻲ ،ﻭﰲ ﺫﻟﻚ ﻣﺼﺎﺩﻣﺔ ﻟﻠﺴﻨﻦ ﺍﻟﱵ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﺍﻟﻌﻴﺶ ﻣـﻦ
ﺧﻼﳍﺎ ،ﻭﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﻫﻮ ﻫﺪﻱ ﺍﻟﺴﻨﻦ ،ﻭﺍﳍﺪﻱ ﻣﻌﻨﺎﻩ ﻋﻤﻞ ﺍﻟﺒﺸﺮ ﺍﳌﻼﺋﻢ ﻟﻠﺘﻜﻮﻳﻦ ،ﻭﺑـﺬﻟﻚ ﻳﻘـﻊ
ﺍﻟﻨﺠﺎﺡ ،ﻫﺬﻩ ﻗﻀﻴﺔ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻠﲔ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻔﻘﻬﻮﻫﺎ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﺸﺮﻉ ﻟﻴﺲ ﻓﻴﻪ ﻗﻂ ﻣـﺎ
ﻳﺴﻤﺢ ﺑﺘﺠﺎﻭﺯ ﺳﻨﻦ ﺍﳋﻠﻖ ﻭﺍﻟﺘﻜﻮﻳﻦ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﺘﻤﻊ ﻭﺍﻟﻄﺒﺎﺋﻊ ،ﺇﺫ ﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﺸـﺮﻉ ﻳﻌﻄـﻲ
ﺻﺎﺣﺒﻪ ﻭﺍﻟﻌﺎﻣﻞ ﺑﻪ ﻗﻮﺓ ﺧﺎﺻﺔ ﲡﻌﻠﻪ ﻳﺘﺠﺎﻭﺯ ﺍﻟﺴﻨﻦ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ،ﻭﻛﺄﻥ ﺍﳊﻴﺎﺓ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻫﻲ ﺍﻟﻜﺮﺍﻣـﺔ
ﺍﳌﺘﻮﺍﺻﻠﺔ ﺍﳋﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ ،ﻭﻟﻌﻤﺮ ﺍﷲ ﻫﺬﺍ ﻫﻮ ﺃﺑﻄﻞ ﺍﻟﺒﺎﻃﻞ ،ﻭﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟـﺪﺍﺋﺮ ﺣـﻮﻝ
ﺍﻟﻮﻋﻮﺩ ﺍﻹﳍﻴﺔ ﻭﺑﺮﻛﺎﺕ ﺍﻟﺸﺮﻉ ﻛﻠﻪ ﻳﺪﻭﺭ ﺣﻮﻝ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ،ﻭﻫﻮ ﺃﻥ ﺍﻟﺴﻨﻦ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﺗﻜﺴﺮ ﻭﺗـﺘﻐﲑ
ﻟﻠﻌﺎﻣﻞ ﺑﺎﻟﺸﺮﻉ ﻭﺍﻟﻌﺎﺑﺪ ﻟﺮﺑﻪ ﻭﺍﻟﺬﺍﻛﺮ ﻟﻪ ،ﻓﻴﺎ ﻭﻳﺢ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻛﻢ ﺃﻓﺴﺪ ﻣﻦ ﻋﻘﻮﻝ ﻭﻛﻢ ﺃﻭﻗﻊ ﺍﳌﺴﻠﻤﲔ
ﰲ ﺍﳍﺰﳝﺔ ﻭﺍﳍﻠﻜﺔ ،ﻭﻳﺴﺒﻎ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﻳﻀﻌﻮﺎ ﰲ ﻏﲑ ﻣﻮﺿـﻌﻬﺎ
ﻼ ﹶﻗﻴﺼـ ﺮ
ﺼ ﺮ ﹶﻓ ﹶ
ﻚ ﹶﻗﻴ
ﺴﺮﻯ ﺑ ﻌ ﺪﻩ ،ﻭِﺇﺫﹶﺍ ﻫﹶﻠ
ﻼ ِﻛ
ﺴﺮﻯ ﹶﻓ ﹶ
ﻚ ِﻛ - ٢٦٤ﻋ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﺳ ﻤ ﺮ ﹶﺓ ﺭ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ» :ﺇﺫﹶﺍ ﻫﹶﻠ
ﺑ ﻌ ﺪﻩ ،ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﹶﻟﺘﻨ ﹶﻔ ﹶﻘ ﻦ ﹸﻛﻨﻮ ﺯ ﻫﻤﺎ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ« ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ- ١١١٣ - ٣١٢١(٣٩٧ :
]ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺑﺎﺏ ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﳝﺮ ﺍﻟﺮﺟﻞ ﺑﻘﱪ ﺍﻟﺮﺟﻞ ﺭﻗﻢ [٢٩١٩
١٦٤
ﺖ ِﻓﹶﺌ ﹰﺔ ﹶﻛِﺜ ﲑ ﹰﺓ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭﺍﻟﱠﻠ ﻪ ﻣـ ﻊ ﺍﻟﺼـﺎِﺑﺮِﻳ ﻦ{ ]ﺍﻟﺒﻘـﺮﺓ[٢٤٩ :
ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻛ ﻢ ِﻣ ﻦ ِﻓﹶﺌ ٍﺔ ﹶﻗﻠِﻴﹶﻠ ٍﺔ ﹶﻏﹶﻠﺒ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﻳـ ﻮ ﻡ ﻳﻘﹸـﻮ ﻡ ﺍﹾﻟﹶﺄﺷـﻬﺎ ﺩ { ]ﻏـﺎﻓﺮ[٥١ :
ﺼ ﺮ ﺭ ﺳﹶﻠﻨﺎ ﻭﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻓِﻲ ﺍﹾﻟ ﻭﻛﻘﻮﻟﻪِ} :ﺇﻧﺎ ﹶﻟﻨﻨ
ﻭﻳﺘﺠﺎﻭﺯﻭﻥ ﻣﻌﲎ ﺍﻟﻐﻠﺒﺔ ﻭﺍﻟﻨﺼﺮ ﺍﳌﻼﺋﻢ ﻟﻠﻈﺮﻑ ،ﻓﺈﻥ ﺍﷲ ﲰﻰ ﳒﺎﺓ ﻧﺒﻴﻪ ﳏﻤﺪ ﻣﻦ ﺍﻟﻘﺘﻞ ﰲ ﺣﺎﺩﺛـﺔ
ﺼ ﺮ ﻩ ﺍﻟﱠﻠ ﻪ ِﺇ ﹾﺫ ﹶﺃ ﺧ ﺮ ﺟ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﺛﹶﺎِﻧ ﻲ ﺍﹾﺛﻨﻴ ِﻦ ِﺇ ﹾﺫ ﻫﻤﺎ ﻓِﻲ ﺍﹾﻟﻐﺎ ِﺭ ِﺇ ﹾﺫ ﺼﺮﻭ ﻩ ﹶﻓ ﹶﻘ ﺪ ﻧ ﺍﳍﺠﺮﺓ ﻧﺼﺮﹰﺍ ﻓﻘﺎﻝِ} :ﺇﻟﱠﺎ ﺗﻨ
ﺠﻨﻮ ٍﺩ ﻟﹶ ﻢ ﺗ ﺮ ﻭﻫﺎ ﻭ ﺟ ﻌ ﹶﻞ ﹶﻛِﻠ ﻤ ﹶﺔ ﺍﱠﻟﺬِﻳ ﻦ
ﺤ ﺰ ﹾﻥ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻣ ﻌﻨﺎ ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺳﻜِﻴﻨﺘ ﻪ ﻋﹶﻠﻴ ِﻪ ﻭﹶﺃﻳ ﺪ ﻩ ِﺑ
ﻳﻘﹸﻮ ﹸﻝ ِﻟﺼﺎ ِﺣِﺒ ِﻪ ﻟﹶﺎ ﺗ
ﺴ ﹾﻔﻠﹶﻰ ﻭ ﹶﻛِﻠ ﻤ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ِﻫ ﻲ ﺍﹾﻟ ﻌ ﹾﻠﻴﺎ ﻭﺍﻟﱠﻠ ﻪ ﻋﺰِﻳ ﺰ ﺣﻜِﻴ ﻢ{ ]ﺍﻟﺘﻮﺑﺔ [٤٠ :ﻭﲰﻰ ﺧﺮﻭﺝ ﺇﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﹶﻛ ﹶﻔﺮﻭﺍ ﺍﻟ
ﺴﺮِﻳ ﻦ{ ]ﺍﻷﻧﺒﻴﺎﺀ [٧٠ :ﻭﲰﻰ ﳒﺎﺓ ﺠ ﻌ ﹾﻠﻨﺎ ﻫ ﻢ ﺍﹾﻟﹶﺄ ﺧ
ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﻨﺎﺭ ﺳﺎﳌﹰﺎ ﻧﺼﺮﹰﺍ ﻓﻘﺎﻝ } :ﻭﹶﺃﺭﺍﺩﻭﺍ ِﺑ ِﻪ ﹶﻛﻴﺪﺍ ﹶﻓ
ﺴﺪِﻳ ﻦ { ]ﺍﻟﻌﻨﻜﺒﻮﺕ:
ﺼ ﺮﻧِﻲ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺍﹾﻟ ﻤ ﹾﻔ ِ ﺏ ﺍﻧ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻠﻜﺔ ﻗﻮﻣﻪ ﻧﺼﺮﹰﺍ ﻓﻘﺎﻝ } :ﻗﹶﺎ ﹶﻝ ﺭ
[٣٠
ﻭﻗﺪ ﻓﻌﻞ ﺳﺒﺤﺎﻧﻪ ،ﻭﻫﻜﺬﺍ ﺍﻟﻨﺼﺮ ﻭﺍﳍﺰﳝﺔ ﺃﻣﺮﺍﻥ ﺍﻋﺘﺒﺎﺭﻳﺎﻥ ﲝﺴﺐ ﺍﳊﻠﻘﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﻟﻴﺲ ﳍﻤﺎ ﻣﻔﻬـﻮﻡ
ﻼ ﺃﺛﻘـﻞﻣﻄﻠﻖ ﰲ ﺍﻟﻮﺟﻮﺩ ،ﻭﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﻣﻞ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳛﻤﻞ ﲪ ﹰ
ﳑﺎ ﺁﺗﺎﻩ ﺍﷲ ﻣﻦ ﺍﻟﻮﺳﻊ ﻭﺍﻟﻘﺪﺭﺓ ﺍﺗﻜﺎ ﹰﻻ ﻋﻠﻰ ﺍﻟﻮﻋﻮﺩ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ،ﻓﺈﻥ ﺍﻟﺴﻨﻦ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻻ ﲢﺎﰊ ﺃﺣﺪﹰﺍ
ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﻻ ﺗﻌﻄﻲ ﺍﳌﺮﺀ ﺣﺎﻟﺔ ﺧﺎﺻﺔ ﻭﻻ ﻗﺪﺭﺓ ﺧﺎﺻﺔ ﻳﻘﻔﺰ ﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﻣﻦ ﻋـﺪﻝ ﺍﷲ ﺃﻥ
ﲡﺮﻱ ﻋﻠﻰ ﺍﻟﻜﻞ ﺑﻼ ﳏﺎﺑﺎﺓ ،ﻭﺍﳊﻖ ﻣﻌﻨﺎﻩ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﺘﻜﻮﻳﻦ ،ﻓﺎﳋﱪ ﻣﻮﺍﻓﻖ ﻟﻠﺤـﺪﺙ ،ﻭﺍﻷﻣـﺮ
ﻣﻮﺍﻓﻖ ﻟﻠﻐﺎﻳﺎﺕ ،ﻭﺬﺍ ﻋﺮﻑ ﺍﻟﻌﻘﻼﺀ ﺻﺪﻕ ﺍﻟﻨﺒﻮﺓ ﺍﶈﻤﺪﻳﺔ ﻭﻣﺎ ﺃﺗﺖ ﺑﻪ.
ﺍﻟﺘﻜﻠﻒ ﻫﻮ ﺍﻟﺬﻫﺎﺏ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﻘﺪﺭﺍﺕ ،ﻭﺃﺑﻌﺪ ﻣﻦ ﺍﳌﻄﻠﻮﺏ ،ﻭﺍﳌﻄﻠﻮﺏ ﰲ ﺍﻟﺸﺮﻉ ﻣﻮﺍﻓﻖ ﻟﻠﻘـﺪﺭﺍﺕ،
ﻼ ﻓﻤﺂﻟﻪ ﺍﻻﻧﻘﻄﺎﻉ ﻭﺍﳍﺰﳝﺔ ،ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﻫﺬﺍ ﺍﻟﺘﻜﻠﻒ ﻋﻨﺪ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﻌﺎﻣﻠﺔ ﻭﺍﻟﺬﺍﻫﺐ ﺑﻌﻴﺪﹰﺍ ﻭﺇﻥ ﺳﺎﺭ ﻗﻠﻴ ﹰ
ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﺃﺩﱏ ﺇﱃ ﺷﺮ ﺳﻠﱯ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﺑﺄﻥ ﺟﻌﻠﻬﺎ ﺗﺘﻨﺎﺯﻝ ﻋﻦ ﺑﻌﺾ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻴﻢ ،ﺇﺫ ﻣـﻦ
ﻼ ِﺓ:
ﺝ ﺍﻟﻨِﺒ ﻲ ،ﹶﺃ ﺧﺒ ﺮﺗ ﻪ ":ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻛﹶﺎ ﹶﻥ ﻳ ﺪﻋﻮ ﻓِﻲ ﺍﻟﺼـ ﹶ ﺸﺔﹶ ،ﺯ ﻭ ِﲢﻤﻞ ﻓﻮﻕ ﺍﻟﻄﺎﻗﺔ ﻓ ﻌ ﻦ ﻋﺎِﺋ
ﺤﻴﺎ،ﻚ ِﻣ ﻦ ِﻓﺘﻨ ِﺔ ﺍ ﹶﳌ
ﻚ ِﻣ ﻦ ِﻓﺘﻨ ِﺔ ﺍ ﹶﳌﺴِﻴ ِﺢ ﺍﻟ ﺪﺟﺎﻝِ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ
ﺏ ﺍﻟ ﹶﻘﺒﺮِ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ
ﻚ ِﻣ ﻦ ﻋﺬﹶﺍ ِ ﺍﻟﱠﻠ ﻬ ﻢ ِﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ِﺑ
ﺴﺘﻌِﻴ ﹸﺬ ﻣِـ ﻦ ﺍ ﹶﳌﻐـ ﺮﻡِ،
ﻚ ِﻣ ﻦ ﺍﳌﹶﺎﹶﺛ ِﻢ ﻭﺍ ﹶﳌ ﻐ ﺮ ِﻡ " ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﻗﹶﺎِﺋ ﹲﻞ :ﻣﺎ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻣﺎ ﺗ
ﻭِﻓﺘﻨ ِﺔ ﺍ ﹶﳌﻤﺎﺕِ ،ﺍﻟﱠﻠ ﻬ ﻢ ِﺇﻧﻲ ﹶﺃﻋﻮ ﹸﺫ ِﺑ
ﻒ« ٢٦٥ﻭﻫﻜﺬﺍ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﲪﻠﻮﺍ ﺃﻧﻔﺴـﻬﻢ ﺙ ﹶﻓ ﹶﻜ ﹶﺬﺏ ،ﻭ ﻭ ﻋ ﺪ ﹶﻓﹶﺄ ﺧﹶﻠ ﹶﻓﻘﹶﺎ ﹶﻝِ» :ﺇ ﱠﻥ ﺍﻟ ﺮ ﺟ ﹶﻞ ِﺇﺫﹶﺍ ﹶﻏ ِﺮﻡ ،ﺣ ﺪ ﹶ
ﻓﻮﻕ ﻃﺎﻗﺘﻬﻢ ﻓﺘﺤﺎﻟﻔﻮﺍ ﻣﻊ ﺍﻟﻜﻔﺮ ﻭﺗﻨﺎﺯﻟﻮﺍ ﻟﻪ ﻋﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻖ ،ﻓﻔﻲ ﺳﺒﻴﻞ ﺍﻟﻮﺻﻮﻝ ﻟﻠﻮﻋـﻮﺩ
ﻣﻦ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﻓﻌﻠﻮﺍ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺸﺮ ﻭﺿﺎﻋﺖ ﻗﻴﻢ ﺍﳊﻖ ﺍﻟﱵ ﻗﺎﻣﻮﺍ ﻣﻦ ﺃﺟﻠﻬﺎ ﲢﺖ ﻭﻃﺄﺓ ﺍﳍـﺪﻑ
ﻣﻦ ﺍﻟﺘﻤﻜﲔ ،ﺣﱴ ﺻﺎﺭﺕ ﺻﻮﺭﻢ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻﻮﺭﺓ ﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴـﺔ ﻟﺴـﻠﻮﻛﻬﻢ
- ٢٦٥ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ - ٣٩٧ - ٨٣٢(١٥٨ :ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ:
٥٨٩) (١٩٧
]ﺵ )ﺍﳌﺄﰒ ﻭﺍﳌﻐﺮﻡ( ﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻹﰒ ﻭﺍﻟﻐﺮﻡ ﻭﻫﻮ ﺍﻟﺪﻳﻦ ﺃﻱ ﻣﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﺍﻹﰒ )ﺇﺫﺍ ﻏﺮﻡ( ﺃﻱ ﻟﺰﻣﻪ ﺩﻳﻦ ﻭﺍﳌﺮﺍﺩ ﺍﺳﺘﺪﺍﻥ ﻭﺍﲣﺬ ﺫﻟﻚ
ﺩﺃﺑﻪ ﻭﻋﺎﺩﺗﻪ[
١٦٥
ﺳﺒﻴﻠﻬﻢ ،ﻭﻫﺬﺍ ﺍﻟﺘﻜﻠﻒ ﻋﻨﺪ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺫﻫﺒﻮﺍ ﺩﻭﻥ ﲢﻘﻴﻖ ﺍﻟﻮﻋﻮﺩ ،ﻭﺇﻧﻤﺎ ﻏﺮﻫﻢ ﺛﻘﺘﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ ﺍﳌﺒﻨﻴﺔ
ﻋﻠﻰ ﺍﻟﻮﻫﻢ ﻻ ﺍﳊﻘﺎﺋﻖ ،ﻭﻋﺠﻴﺐ ﻣﻦ ﻫﺆﻻﺀ ﺃﻥ ﻳﻮﺟﺒﻮﺍ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﳛﻘﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻮﻋـﻮﺩ ﰲ ﺍﳌﻜـﺎﻥ
ﻑ ﳌﻮﺟﺒﺎﺎ .ﻓﺎﻟﻠﻬﻢ ﺭﲪﺎﻙ.ﻭﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻧﻪ ﺩﻭﻥ ﺍﺣﺘﺮﺍﻡ ﻟﻠﺴﻨﻦ ﺃﻭ ﻋﻤﻞ ﻛﺎ ٍ
ﺍﻟﺘﻜﻠﻒ ﻣﻌﺼﻴﺔ ﰲ ﺍﻟﺸﺮﻉ ﻭﻣﻌﺼﻴﺔ ﰲ ﺍﻟﻘﺪﺭ ،ﻓﻠﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﳍﻠﻜﺔ ﻭﺍﻟﻔﺴﺎﺩ ،ﻭﰲ ﺍﻵﺧﺮﺓ ﺣﺎﳍﻢ ﺣـﺎﻝ
ﺻﻨﻌﺎ{ ]ﺍﻟﻜﻬﻒ.[١٠٤ : ﺴﻨﻮ ﹶﻥ
ﺤِﺴﺒﻮ ﹶﻥ ﹶﺃﻧ ﻬ ﻢ ﻳ
ﺤﺍﳌﺒﺘﺪﻉ } ﻭ ﻫ ﻢ ﻳ
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻧﻪ ﺇﳕﺎ ﻛﺮﻩ ﻋﻤﺮ ﺍﻟﺘﻜﻠﻒ؛ ﻭﻫﻮ ﺍﻟﺘﺘﺒﻊ ﻟﻜﺘﺎﺏ ﺍﷲ ﲟﺸﻘﺔ ﻻ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﺘﻤﺎﺱ
ﻓﺎﺋﺪﺓ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻌﻨﺖ ﻭﺍﻻﻋﺘﺮﺍﺽ ،ﻭﻟﺬﻟﻚ ﺿﺮﺏ ﺿﺒﻴﻌﺎ ﺇﺫ ﻛﺎﻥ ﻳﺘﺘﺒﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﻈﻨﻪ ﺇﺷﻜﺎﻻ،
ﻭﺇﻻ ﻓﻼ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻷﺏ ﻭﻏﲑﻩ ﻃﻠﺒﺎ ﻟﻠﻔﺎﺋﺪﺓ ﻭﻋﻠـﻢ ﻣـﺎ
ﻳﻌﺮﻓﻪ ﺍﻟﻌﺮﺏ ﻣﻨﻪ ﺃﻥ ﺫﻟﻚ ﻗﺮﺑﺔ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺇﳕﺎ ﺍﳌﻜﺮﻭﻩ ﺍﻟﺘﻜﻠﻒ ﻭﺍﻟﺘﺘﺒﻊ ﳌﺎ ﻻ ﻓﺎﺋﺪﺓ ﻭﻻ ﻧﻔﻊ ﻓﻴﻪ،
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ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ} :ﻭﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﳌﺘﻜﻠﻔﲔ{.
ـــــــــــ
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻳﺮﺣﻢ ﺍﷲ ﻟﻮﻃﹰﺎ ﻟﻘﺪ ﻛﺎﻥ ﻳﺄﻭﻱ ﺇﱃ ﺭﻛﻦ ﺷﺪﻳﺪ
ﺏ
ﻚ ِﻣ ﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ } :ﺭ
ﺸ
ﺤ ﻦ ﹶﺃ ﺣ ﻖ ﺑِﺎﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ ":ﻧ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺤﻴِﻲ ﺍ ﹶﳌ ﻮﺗﻰ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﻭﹶﻟ ﻢ ﺗ ﺆ ِﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﺑﻠﹶﻰ ﻭﹶﻟ ِﻜ ﻦ ِﻟﻴ ﹾﻄ ﻤِﺌ ﻦ ﹶﻗ ﹾﻠﺒِﻲ{ ]ﺍﻟﺒﻘﺮﺓ [٢٦٠:ﻭﻳـ ﺮ ﺣ ﻢ ﺍﻟﻠﱠـ ﻪﻒ ﺗ ﹶﺃ ِﺭﻧِﻲ ﹶﻛﻴ
ﺖ ﺍﻟـﺪﺍ ِﻋ ﻲ ﺚ ﻳﻮ ﺳﻒ ،ﹶﻟﹶﺄ ﺟﺒ ﺠ ِﻦ ﻃﹸﻮ ﹶﻝ ﻣﺎ ﹶﻟِﺒ ﹶﺴ ﺖ ﻓِﻲ ﺍﻟ ﻟﹸﻮﻃﹰﺎ ،ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﻳﺎﻭِﻱ ِﺇﻟﹶﻰ ﺭ ﹾﻛ ٍﻦ ﺷﺪِﻳﺪٍ ،ﻭﹶﻟ ﻮ ﹶﻟِﺒﹾﺜ
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ﺇﻧﻲ ﻷُﺷﻬِﺪ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻣﻦ ﻗﺮﺃ ﻛﻼﻣﻲ ﻫﺬﺍ ﺃﻧﲏ ﻣﺎ ﻗﻠﺒﺖ ﺣﺪﻳﺜﹰﺎ ﻟﻠﻨﱯ ﺇﻻ ﻭﺗﺄﺧﺬﱐ ﻗﺸـﻌﺮﻳﺮﺓ
ﺍﻟﻨﻮﺭ ،ﻓﺄﲣﻴﻞ ﻧﻔﺴﻲ ﻭﻛﺄﻥ ﺑﲔ ﻳﺪﻱ ﺟﻮﻫﺮﺓ ﲣﺮﺝ ﻣﻨﻬﺎ ﺃﻧﻮﺍﺭ ﲨﻴﻠﺔ ﻣﻦ ﻛﻞ ﺟﻬﺎﺎ ﻻ ﺃﺩﺭﻱ ﻣﻦ ﺃﻳـﻦ
ﺁﺗﻴﻬﺎ ،ﻓﺘﺼﻴﺒﲏ ﺍﳊﲑﺓ ﻟﻠﺤﻈﺎﺕ ﺑﻞ ﻭﻣﺮﺍﺕ ﻷﻳﺎﻡ ﻓﺄﻗﻮﻝ ﻟﻨﻔﺴﻲ ﺩﻋﻚ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ،ﻭﻗﻒ ﻋﻨﺪ ﺍﻟﺘﺄﻣـﻞ
ﻓﺤﺴﺐ ،ﻓﺈﻥ ﻣﺎ ﺳﺘﻜﺘﺒﻪ ﻇﻠﻤﺔ ﲡﻠﻞ ﺎ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ،ﻭﻣﺎﺫﺍ ﺳﺘﺒﻠﻎ ﰲ ﻛﺘﺎﺑﺘﻚ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻣﻊ ﻫـﺬﻩ
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ﺍﳊِﺰﻡ ﺍﻟﺮﺍﺋﻌﺔ ﺍﻟﺒﺪﻳﻌﺔ ،ﻷﱐ ﺣﲔ ﺃﺗﺮﻙ ﺍﻟﻘﻠﻢ ﻣﻊ ﺍﳊﺪﻳﺚ ﺃﻋﻮﺩ ﻋﻠﻰ ﻧﻔﺴﻲ ﺑﺎﻟﺘﺤﻘﲑ ﻭﺍﻟﺘﺄﻧﻴـﺐ :ﻣـﺎﺫﺍ
ﻓﻌﻠﺖ؟ ﺃﻳﻦ ﰲ ﻛﻼﻣﻚ ﻣﺎ ﺃﺣﺴﺴﺖ ﺑﻪ ﻣﻦ ﺍﳌﻌﺎﱐ ،ﻓﺄﺟﺪ ﻛﻼﻣﹰﺎ ﻓﺎﺭﻏﹰﺎ ﻣﺤﺒﻄﹰﺎ ﻻ ﺭﻭﺡ ﻓﻴﻪ ،ﻟﻴﺲ ﺃﻣﺎﻡ
ﺍﳊﺪﻳﺚ ،ﺑﻞ ﺃﻣﺎﻡ ﻣﺎ ﺃﺣﺴﺴﺖ ﺑﻪ ﻓﻘﻂ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻏﺸﻴﺘﲏ ﻣﻦ ﻧﻮﺭﻩ ﻓﺎﻟﻠﻬﻢ ﻳﺎ ﺭﺣﻴﻢ ﺍﺟﺰ ﻋﲏ ﻭﻋﻦ
ﺃﻣﺔ ﳏﻤﺪ ﻭﻋﻦ ﺍﻟﻌﺎﱂ ﺃﲨﻊ ﻧﺒﻴﻨﺎ ﳏﻤﺪﹰﺍ ﺧﲑ ﻣﺎ ﺟﺰﻳﺖ ﻧﺒﻴﹰﺎ ﻋﻦ ﺃﻣﺘﻪ ﺧﲑﺍﹰ ،ﻭﺑﺮﲪﺘﻚ ﻳـﺎ ﺧـﲑ
ﺍﻟﺮﺍﲪﲔ ﻭﺧﲑ ﺍﻟﻐﺎﻓﺮﻳﻦ ﺍﺣﺸﺮﱐ ﲢﺖ ﻟﻮﺍﺋﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﺁﻣﲔ.
ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻨﻮﺭﺍﱐ ﺍﻟﻌﻈﻴﻢ؟ ،ﻫﻞ ﺃﻗﻮﻝ ﻟﻜﻢ ﺃﱐ ﻣﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﲣﻴﻠﺖ ﺭﺳﻮﻝ ﺍﷲ
ﺑﻘﺎﻣﺔ ﻣﺪﻳﺪﺓ ﻣﻦ ﻋﻈﻤﺔ ﻭﺇﻣﺎﻣﺔ ،ﻋﻠﻰ ﺭﺑﻮﺓ ﻣﻦ ﻗﻴﺎﺩﺓ ﻭﺣﻜﻤﺔ ﻭﻋﻠﻢ ،ﻳﺴﺘﻌﺮﺽ ﻣﻦ ﻣﺴﲑﺓ ﺍﻟﻌﻈﻤﺎﺀ ﻣـﻦ
ﺇﺧﻮﺍﻧﻪ ،ﻓﻴﺴﺪﺩ ،ﻭﻳﻘﺪﻡ ﻭﻳﺆﺧﺮ ﰲ ﺍﳌﺴﲑﺓ ،ﻗﺎﻃﻔﹰﺎ ﻷﻣﺘﻪ ﺧﲑ ﺍﳋﲑﻳﻦ ﻭﺃﻋﻈﻢ ﺍﳍﺪﺍﻳﺘﲔ ،ﻣﺮﺷﺪﹰﺍ ﻭﻣﻌﻠﻤـﹰﺎ
ﻭﺭﺣﻴﻤﹰﺎ ﻭﺭﺅﻭﻓﺎﹰ؟!
ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﻟﻜﻢ :ﺗﺄﻣﻠﻮﺍ ﻣﻌﻲ ﻏﻮﺹ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﻨﻔﻮﺱ ،ﻻ ﺍﻟﻨﻔﻮﺱ ﺍﻟﱵ ﺗﻌﻴﺶ ﻋﻠـﻰ ﻫـﺎﻣﺶ
ﺍﳊﻴﺎﺓ ﺑﻞ ﺍﻟﻐﻮﺹ ﰲ ﺍﻟﻨﻔﻮﺱ ﺍﻟﱵ ﲤﺘﻠﺊ ﲜﻮﺍﻫﺮ ﺍﳌﻌﺎﱐ ﻭﺩﺭﺭ ﺍﳊﻜﻢ ﻭﲡﺎﺭﺏ ﺍﻟﺴﻨﲔ ﻭﺃﻧﻮﺍﺭ ﺍﻹﳝﺎﻥ.
ﻼ:
ﻫﻞ ﺃﻗﻮﻝ ﻟﻜﻢ :ﻗﻔﻮﺍ ﺻﺤﱯ ﻋﻠﻰ ﻣﻄﻴﻜﻢ ﻭﺍﻧﻈﺮﻭﺍ ﻃﻮﻳ ﹰ
)ﻳﺮﺣﻢ ﺍﷲ ﻟﻮﻃﹰﺎ ﻟﻘﺪ ﻛﺎﻥ ﻳﺄﻭﻱ ﺇﱃ ﺭﻛﻦ ﺷﺪﻳﺪ( :ﰲ ﳊﻈﺔ ﻋﺼﻴﺒﺔ ،ﺗﻔﺠﺮ ﻓﻴﻬﺎ ﺍﻷﻣﻞ ﻣﻦ ﻧﻔﺲ ﻃﺎﻫﺮﺓ
ﻭﻫﻲ ﺗﺮﻯ ﻭﺣﻮﺷﹰﺎ ﻴﻤﻴﺔ ﺗﺘﺪﺍﻓﻊ ﳓﻮ ﺍﻟﻨﺠﺎﺳﺎﺕ ﻟﺘﻠﻎ ﻓﻴﻬﺎ ،ﻭﺗﻌﺮﺽ ﻋﻠﻴﻬﺎ ﺍﻟﻄﺎﻫﺮﺍﺕ ﻓﺘﺘـﺄﻓﹼﻒ ﻣﻨـﻬﺎ،
ﻚ ﹶﻟﺘ ﻌﹶﻠ ﻢ ﻣﺎ ﻧﺮِﻳ ﺪ{ ]ﻫـﻮﺩ[٧٩ :
ﻚ ِﻣ ﻦ ﺣ ﻖ ﻭِﺇﻧ
ﺖ ﻣﺎ ﹶﻟﻨﺎ ﻓِﻲ ﺑﻨﺎِﺗ
ﻭﲡﺎﺩﻝ ﺑﺄﻟﻔﺎﻅ ﺍﳊﻖ }ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ﹶﻘ ﺪ ﻋِﻠ ﻤ
ﻓﻴﻠﺘﻔﺖ ﺍﻟﺮﺟﻞ ﺍﻟﻄﺎﻫﺮ ﺑﻐﻴﻆ ﻣﺮﻫﻖ ،ﻭﺃﻳﺪ ﺗﻠﻮﺡ ﰲ ﺍﳍﻮﺍﺀ ،ﻭﺑﺪﻥ ﻳﻬﺘﺰ ﻛﺠﻤـﺮﺓ ،ﻳﺮﻳـﺪ ﺃﻥ ﻳﺼـﺮﺥ
ﻣﺴﺘﻨﺠﺪﹰﺍ ﺑﻮﺍﺩﻱ ﺭﺟﺎﻝ ﻓﻼ ﻳﺮﻯ ﺇﻻ ﻳﺪﻳﻪ ﺍﻟﻔﺎﺭﻏﺘﲔ ،ﻓﻴﺘﺄﻭﻩ ﻣﻊ ﺻﺮﺧﺔ ﻣﺆﳌﺔ ،ﻭﺟﺎﺭﺣﺔ ﳉﻮﻓﻪ ﻭﻓﺆﺍﺩﻩ،
ﻣﻊ ﺩﻣﻌﺔ ﺣﺰﻥ ﻭﻗﻬﺮ ﻭﻏﻴﻆ ،ﻓﺘﺨﺮﺝ ﻣﻨﻪ ﻛﻠﻤﺎﺕ ﺗﻌﺒﺔ ﻣﻬﺪﻭﺩﺓ} :ﻗﹶﺎ ﹶﻝ ﻟﹶ ﻮ ﹶﺃ ﱠﻥ ﻟِﻲ ِﺑ ﹸﻜ ﻢ ﹸﻗ ﻮ ﹰﺓ ﹶﺃ ﻭ ﺁﻭِﻱ ِﺇﻟﹶﻰ
ﺭ ﹾﻛ ٍﻦ ﺷﺪِﻳ ٍﺪ { ]ﻫﻮﺩ ،[٨٠ :ﻟﻘﺪ ﻗﺼﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻭﱂ ﻳﻌﺎﺗﺐ ﺻﺎﺣﺒﻬﺎ ،ﻭﻛﻴﻒ ﻳﻌﺎﺗﺐ ﺍﳌﺬﻫﻮﻝ ﺑـﺎﻟﻘﻬﺮ،
ﻗﻬﺮ ﺍﻟﻨﺠﺲ ﺍﳌﺘﻤﻜﻦ ﻟﻠﻄﺎﻫﺮ ﺍﻟﻀﻌﻴﻒ؟
ﺗﻮﻗﻒ ﺃﻳﻬﺎ ﺍﳌﺮﺍﻗﺐ :ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﺮﺍﺗﺐ ،ﺇﻧﻪ ﺣﺪﻳﺚ ﺍﳌﻌﺎﱐ ،ﺣﺪﻳﺚ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺼﺎﻋﺪﺓ ﺍﳌﺘﺴـﺎﺑﻘﺔ ﰲ
ﺻﻌﺪ ﺍﻟﻨﻮﺭ ﺍﻟﻌﻠﻮﻳﺔ ﺍﻟﺮﻓﻴﻌﺔ ،ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﺣﺪﻳﺚ ﺍﳊﺪﻭﺩ ﻓﺘﺬﻫﺐ ﻋﻨﻚ ﺭﻭﻋﺘﻬﺎ ﻭﺎﺀ ﻗﺴﻤﺎﺎ.
ﻧﻌﻢ ﱂ ﻳﻜﻦ ﳝﻠﻚ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﻮﺓ ،ﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺄﻭﻱ ﺇﱃ ﺭﻛﻦ ﺷﺪﻳﺪ ﻭﻫﻮ ﺍﷲ ﺍﻟﻘﻮﻱ ﺍﻟﻌﺰﻳﺰ.
ﺇﻧﻪ ﺍﻹﺭﺷﺎﺩ ﺍﻟﻨﺒﻮﻱ ﺍﻟﻠﻄﻴﻒ ،ﺇﺭﺷﺎﺩ ﻟﻚ ﺃﻳﻬﺎ ﺍﻟﺴﺎﺋﺮ ﻋﻠﻰ ﺩﺭﺏ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺍﳉﻬـﺎﺩ ﰲ
ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﺇﻧﻪ ﺇﺫﺍ ﺿﺎﻗﺖ ﺑﻚ ﺍﻟﺴﺒﻞ ،ﻭﺃﻃﺒﻘﺖ ﻋﻠﻴﻚ ﺍﳊﻮﺍﺩﺙ ﻣﻦ ﻛﻞ ﺃﻗﻄﺎﺭﻫـﺎ ،ﻭﻏﺸـﻴﺘﻚ
ﺖ ﻭ ﺟﻬِﻲ ِﺇﹶﻟﻴـﻚ،
ﺍﻟﻐﻤﺮﺍﺕ ﺍﻟﻌﺎﺗﻴﺔ ،ﺣﻴﻨﻬﺎ ﺗﺬﻛﺮ ﺭﻛﻨﻚ ﺍﻟﺸﺪﻳﺪ ﻓﺘﺄﻭﻱ ﺇﻟﻴﻪ ﻭﺗﻠﺘﺠﺊ ﺇﻟﻴﻪ :ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃ ﺳﹶﻠ ﻤ
١٦٧
٢٦٨
ﻚ
ﻚ ِﺇﻟﱠﺎ ِﺇﹶﻟﻴ
ﺠﺄﹶ ﻭ ﹶﻻ ﻣﻨﺠﺎ ِﻣﻨ
ﺕ ﹶﻇ ﻬﺮِﻱ ِﺇﹶﻟﻴﻚ ،ﺭ ﹾﻏﺒ ﹰﺔ ﻭ ﺭ ﻫﺒ ﹰﺔ ِﺇﹶﻟﻴﻚ ،ﹶﻻ ﻣ ﹾﻠ
ﺖ ﹶﺃ ﻣﺮِﻱ ِﺇﹶﻟﻴﻚ ،ﻭﹶﺃﹾﻟﺠﺎ
ﺿ
ﻭﹶﻓ ﻮ
ﺑﺎﻛﻴﹰﺎ ﺷﺎﻛﻴﹰﺎ ﻣﻨﻴﺒﹰﺎ ﺃﻭﺍﻫﹰﺎ ﺿﻌﻴﻔﹰﺎ.
ﺖ
ﺃﺧﻲ :ﻻ ﺗﺜﺮﻳﺐ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﺇﻥ ﺿﺎﻗﺖ ﻭﺃﻏﻠﻘﺖ ﻋﻠﻴﻬﺎ ﺍﻷﻣﻮﺭ ،ﻓﺎﻟﻔﺮِﺡ ﻳﻘﻮﻝ ﻏﺎﻟﻄﹰﺎ " :ﺍﻟﻠـ ﻬ ﻢ ﹶﺃﻧـ
ﻚ " ،٢٦٩ﻭﺍﳊﺰﻳﻦ ﻳﻨﺴﻰ ﻛﻤﺎ ﻧﺴﻴﺖ ﺃﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺎ ﺃﻭﺣﻰ ﺍﷲ ﳍﺎِ} :ﺇﻧﺎ ﺭﺍﺩﻭ ﻩ ﻋﺒﺪِﻱ ﻭﹶﺃﻧﺎ ﺭﺑ
ﺻﺒ ﺢ
ﲔ{ ]ﺍﻟﻘﺼﺺ [٧ :ﻟﻜﻦ ﺍﻟﺸﻮﻕ ﺇﱃ ﻓﻠﺬﺓ ﻛﺒﺪﻫﺎ ﻭﺣﺸﺎﺷﺔ ﻧﻔﺴﻬﺎ } ﻭﹶﺃ ﻚ ﻭﺟﺎ ِﻋﻠﹸﻮ ﻩ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺮ ﺳِﻠ
ِﺇﹶﻟﻴ ِ
ﺖ
ﲔ ) (١٠ﻭﻗﹶﺎﹶﻟ ﺕ ﹶﻟﺘﺒﺪِﻱ ِﺑ ِﻪ ﹶﻟ ﻮﻟﹶﺎ ﹶﺃ ﹾﻥ ﺭﺑ ﹾﻄﻨﺎ ﻋﻠﹶﻰ ﹶﻗ ﹾﻠِﺒﻬﺎ ِﻟﺘﻜﹸﻮ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﹸﻓﺆﺍ ﺩ ﹸﺃ ﻡ ﻣﻮﺳﻰ ﻓﹶﺎ ِﺭﻏﹰﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ﺩ
ﺸ ﻌﺮﻭ ﹶﻥ )] {(١١ﺍﻟﻘﺼﺺ [١١ ،١٠ :ﻣﺎ ﻋﻮﻗﺒﺖ ﻭﻻ ﻗﻴﻞ ﺐ ﻭ ﻫ ﻢ ﻟﹶﺎ ﻳ
ﺼ ﺮﺕِ ﺑ ِﻪ ﻋ ﻦ ﺟﻨ ٍ
ِﻟﹸﺄ ﺧِﺘ ِﻪ ﹸﻗﺼﻴ ِﻪ ﹶﻓﺒ
ﳍﺎ :ﺃﻧﺴﻴﺖ ﻭﻋﺪ ﺍﷲ ﺃﻥ ﻳﺮﺩﻩ ﺇﻟﻴﻚ ﺣﱴ ﺃﺭﺳﻠﺖ ﺃﺧﺘﻪ ﻭﺭﺍﺀﻩ ،ﻻ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﻫﺬﻩ ﻣﻮﺍﻃﻦ ﻻ ﺗﺜﺮﻳﺐ ﻓﻴﻬﺎ
ﻋﻠﻰ ﺍﻟﺴﺎﻟﻜﲔ ﻭﻗﺪ ﻋﻠﻢ ﺍﷲ ﻣﻦ ﺃﻫﻠﻬﺎ ﺣﺒﻬﻢ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻧﺘﺼﺎﺭﻫﻢ ﻟﻠﺤﻖ ،ﻭﺇﻳﺜﺎﺭﻫﻢ ﻟﻠﺪﻳﻦ ﻋﻠﻰ ﻣﺎ
ﺼ ﺪﻗﹶﺔِ ،ﹶﻓﻘِﻴ ﹶﻞ ﻣﻨ ﻊ ﺍﺑ ﻦ ﺟﻤِﻴﻞٍ ،ﻭﺧﺎِﻟ ﺪ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺑِﺎﻟ ﺳﻮﺍﻩ ،ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ":ﻣﺎ ﻳﻨ ِﻘ ﻢ ﺍﺑ ﻦ ﺟﻤِﻴ ٍﻞ ِﺇﻟﱠﺎ ﺃﹶﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻓ ِﻘﲑﺍ ،ﹶﻓﹶﺄ ﹾﻏﻨﺎ ﻩ ﺍﻟﻠﱠـ ﻪ ﺱ ﺑ ﻦ ﻋﺒ ِﺪ ﺍ ﹸﳌ ﱠﻄِﻠ ِﺑ ﻦ ﺍﻟ ﻮﻟِﻴﺪِ ،ﻭ ﻋﺒﺎ
ﺱ ﺑ ﻦ ﺲ ﹶﺃ ﺩﺭﺍ ﻋ ﻪ ﻭﹶﺃ ﻋﺘ ﺪ ﻩ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ ،ﻭﹶﺃﻣﺎ ﺍﻟ ﻌﺒﺎ ﻭ ﺭﺳﻮﹸﻟﻪ ،ﻭﹶﺃﻣﺎ ﺧﺎِﻟ ﺪ :ﹶﻓِﺈﻧ ﹸﻜ ﻢ ﺗ ﹾﻈِﻠﻤﻮ ﹶﻥ ﺧﺎِﻟﺪﺍ ،ﹶﻗ ِﺪ ﺍ ﺣﺘﺒ
٢٧٠
ﺻ ﺪﹶﻗ ﹲﺔ ﻭ ِﻣﹾﺜﹸﻠﻬﺎ ﻣ ﻌﻬﺎ "
ﻋﺒ ِﺪ ﺍ ﹸﳌ ﱠﻄِﻠﺐِ ،ﹶﻓ ﻌ ﻢ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ِﻬ ﻲ ﻋﹶﻠﻴ ِﻪ
ﻓﺎﻧﻈﺮ ﺃﺧﻲ ﺍﻟﻔﻘﻴﻪ ﻛﻴﻒ ﺭ ﺩ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻔﻌﻞ ﺍﻟﻮﺍﺣﺪ ﺇﱃ ﻣﺮﺍﺗﺐ ﻣﺘﻌﺪﺩﺓ ﲝﺴﺐ ﺍﻟﻨﺎﺱ ﻭﻣﻨﺎﺯﳍﻢ،
ﻓﺄﻣﺎ ﺍﺑﻦ ﲨﻴﻞ ﻓﻌﻮﺗﺐ ،ﻭﰲ ﺍﳌﻌﺎﺗﺒﺔ ﺗﻘﺮﻳﻊ ﻭﺗﺄﻧﻴﺐ ،ﻭﺃﻣﺎ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻓﻔﻲ ﺭﺑﻮﺓ ﺃﺧﺮﻯ ﺇﺫ ﻛﻴﻒ ﳝﻨﻊ
ﺍﻟﺮﺟﻞ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻭﻫﻮ ﺍﻟﺬﻱ ﺣﺒﺲ ﻛﻞ ﻣﺎﻟﻪ ﻟﻠﺠﻬﺎﺩ!! ﺇﺫﺍ ﺩﻋﻮﺍ ﺍﻷﻣﺮ ﻓﺈﻥ ﻣﻦ ﺃﺗﻰ ﺍﻟﻌﻮﺍﱄ ﻻ ﻳﺴﺄﻝ ﻋﻦ
ﺃﺩﱏ ﻣﻨﻬﺎ ،ﻭﺃﻣﺎ ﺍﻟﻌﺒﺎﺱ ﻓﻬﻮ ﺍﻟﻌﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﺎﺗﺐ ﻭﰲ ﺍﻟﻮﺳﻊ ﲢﻤﻞ ﻣﺎ ﻳﺄﰐ ،ﻓﺪﻋﻮﻩ ﻭﺃﻧﺎ ﺃﺩﻓﻊ ﻟﻜﻢ ﻣـﺎ
ﻭﺟﺐ ﻋﻠﻴﻪ ﺑﻞ ﻭﻣﺜﻠﻬﺎ ﻣﻌﻬﺎ ،ﻭﻫﻜﺬﺍ ﻫﻲ ﺣﻜﻤﺔ ﺍﻟﻨﺒﻮﺓ ﻭﻧﻮﺭﻫﺎ ﻭﻫﺪﻳﻬﺎ ،ﻻ ﻳﻔﻘﻬﻬﺎ ﺍﻟﺼـﻐﺎﺭ ﺍﳉﻬﻠـﺔ
ﺍﻟﺬﻳﻦ ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺍﻟﻈﻮﺍﻫﺮ ﻓﺤﺴﺐ.
)ﻭﻟﻮ ﻟﺒﺜﺖ ﰲ ﺍﻟﺴﺠﻦ ﻣﺎ ﻟﺒﺚ ﻳﻮﺳﻒ ﻷﺟﺒﺖ ﺍﻟﺪﺍﻋﻲ( :ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ ﺃﻛﺮﻡ ﺍﻟﻨـﺎﺱ ﻓﻬـﻮ
ﺍﻟﻜﺮﱘ ﺑﻦ ﺍﻟﻜﺮﱘ ﺑﻦ ﺍﻟﻜﺮﱘ ،ﻟﺒﺚ ﰲ ﺍﻟﺴﺠﻦ ﺑﻀﻊ ﺳﻨﲔ ﻇﻠﻤﹰﺎ ﻭﻋﺪﻭﺍﻧﺎﹰ ،ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺫﻧﺐ ﺇﻻ ﺃﻧﻪ ـ ﻲ
- ٢٦٨ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ - ١٣٣ - ٢٤٧(٧٦ :ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ
ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﻭﺃﺧﺬ ﺍﳌﻀﺠﻊ ﺭﻗﻢ ) ٢٧١٠ﻣﻀﺠﻌﻚ( ﻓﺮﺍﺷﻚ ﻭﻣﻜﺎﻥ ﻧﻮﻣﻚ) .ﺃﳉﺄﺕ( ﺃﺳﻨﺪﺕ) .ﺭﻏﺒﺔ( ﻃﻤﻌﺎ ﰲ ﺛﻮﺍﺑﻚ) .ﺭﻫﺒﺔ( ﺧﻮﻓﺎ ﻣﻦ
ﻋﻘﺎﺑﻚ) .ﻣﻨﺠﻰ( ﳐﻠﺺ.
ﷲ ":ﹶﻟﱠﻠ ﻪ ﹶﺃ ﺷ ﺪ ﹶﻓ ﺮﺣﺎ ِﺑﺘ ﻮﺑ ِﺔ ﻋﺒـ ِﺪ ِﻩ
ﻚ ﻭ ﻫ ﻮ ﻋ ﻤﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺲ ﺑ ﻦ ﻣﺎِﻟ ٍﺤﺔﹶ ،ﺣ ﺪﹶﺛﻨﺎ ﹶﺃﻧ ﷲ ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ - ٢٦٩ﻋﻦ ِﺇ ﺳﺤﺎ
ﻕ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍ ِ
ﺠ ﻊ ﻓِﻲ
ﺿ ﹶﻄ ﺠ ﺮ ﹰﺓ ،ﻓﹶﺎ ﺲ ِﻣﻨﻬﺎ ،ﹶﻓﹶﺄﺗﻰ ﺷ ﺖ ِﻣﻨ ﻪ ﻭ ﻋﹶﻠﻴﻬﺎ ﹶﻃﻌﺎ ﻣ ﻪ ﻭ ﺷﺮﺍﺑﻪ ،ﻓﹶﹶﺄِﻳ ﺽ ﹶﻓﻠﹶﺎﺓٍ ،ﻓﹶﺎﻧﻔﹶﹶﻠﺘ
ﺏ ِﺇﹶﻟﻴﻪِِ ،ﻣ ﻦ ﹶﺃ ﺣ ِﺪ ﹸﻛ ﻢ ﻛﹶﺎ ﹶﻥ ﻋﻠﹶﻰ ﺭﺍ ِﺣﹶﻠِﺘ ِﻪ ِﺑﹶﺄ ﺭ ِ
ﲔ ﻳﺘﻮ
ِﺣ
ﺖ ﻋﺒﺪِﻱ ﻭﹶﺃﻧـﺎ
ﺡ :ﺍﻟﻠ ﻬ ﻢ ﹶﺃﻧ
ﺨﻄﹶﺎ ِﻣﻬﺎ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ِﻣ ﻦ ِﺷ ﺪ ِﺓ ﺍﹾﻟ ﹶﻔ ﺮ ِ
ﻚ ِﺇﺫﹶﺍ ﻫ ﻮ ِﺑﻬﺎ ،ﻗﹶﺎِﺋ ﻤ ﹰﺔ ِﻋﻨ ﺪﻩ ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ِﺑ ِ
ﺲ ﻣِ ﻦ ﺭﺍ ِﺣﹶﻠِﺘﻪِ ،ﹶﻓﺒﻴﻨﺎ ﻫ ﻮ ﹶﻛ ﹶﺬِﻟ ِﻇﱢﻠﻬﺎ ،ﹶﻗ ﺪ ﹶﺃِﻳ
ﺡ "ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٧٤٧)(٩٦٤ : ﺭﺑﻚ ،ﹶﺃ ﺧ ﹶﻄﹶﺄ ِﻣ ﻦ ِﺷ ﺪ ِﺓ ﺍﹾﻟ ﹶﻔ ﺮ ِ
- ٢٧٠ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ٦١١ - ١٤٦٨ (٢٢٩ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺰﻛﺎﺓ ﺑﺎﺏ ﰲ ﺗﻘﺪﱘ ﺍﻟﺰﻛﺎﺓ
ﻭﻣﻨﻌﻬﺎ ﺭﻗﻢ ) ٩٨٣ﻣﺎ ﻳﻨﻘﻢ ﺍﺑﻦ ﲨﻴﻞ( ﻣﺎ ﻳﻜﺮﻩ ﻭﻳﻨﻜﺮ) .ﻓﻬﻲ ﻋﻠﻴﻪ ﺻﺪﻗﺔ( ﺛﺎﺑﺘﺔ ﻣﺴﺘﺤﻘﺔ ﺳﻴﺘﺼﺪﻕ ﺎ) .ﻭﻣﺜﻠﻬﺎ ﻣﻌﻬﺎ( ﻭﻳﺘﺼﺪﻕ ﲟﺜﻠـﻬﺎ
ﻣﻌﻬﺎ ﻛﺮﻣﺎ ﻣﻨﻪ .ﻭﺍﻧﻈﺮ ﺍﻟﺒﺎﺏ ) (٣٢ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ[
١٦٨
ﺍﻟﻄﻠﻌﺔ ،ﺣﺎﺯ ﻋﻠﻰ ﻧﺼﻒ ﺍﳊﺴﻦ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺃﺑﻴﻪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﱂ ﻳﻮﺍﻓﻖ ﻋﺼﺒﺔ ﺍﳌﻜﺮ ﻣﻦ ﺍﻟﻨﺴـﺎﺀ
ﻋﻠﻰ ﺍﻟﻔﺎﺣﺸﺔ ،ﻓﻜﺎﻥ ﺍﳊﻞ ﺍﻟﺸﻴﻄﺎﱐ ﳍﺬﻩ ﺍﳌﻌﻀﻠﺔ ﻫﻮ ﺳﺠﻨﻪ ،ﻭﻻﺋﺤﺔ ﺍﻻﺩﻋﺎﺀ :ﺃﻧـﺖ ﺭﺟـﻞ ﲨﻴـﻞ
ﻭﻃﺎﻫﺮ ،ﻭﻛﺄﻢ ﻳﻘﻮﻟﻮﻥ :ﳓﻦ ﻧﻌﻠﻢ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻘﻮﻡ ﰲ ﺑﻠﺪﻧﺎ ﻣﺼﺮ ﻣﻦ ﺍﻟﻔﺎﺣﺸﺔ ﻟﻜﻦ ﻃﻬﺮﻙ ﻳﻔﻀﺢ ﻫـﺬﻩ
ﺍﻟﻘﺬﺍﺭﺍﺕ ،ﺇﺫﹰﺍ ﻟﻨﺴﺠﻨﻦ ﺣﺴﻨﻚ ﻭﻃﻬﺮﻙ ﻭﻫﻜﺬﺍ ﻛﺎﻥ.
ﻭﻣﺮﺕ ﻋﻠﻴﻪ ﺍﻟﺴﻨﻮﻥ ﺻﺎﺑﺮﹰﺍ ﳏﺘﺴﺒﺎﹰ ،ﻭﻣﻦ ﱂ ﻳﺬﻕ ﺍﻟﻘﻴﺪ ﻭﻭﺣﺪﺓ ﺍﻟﺴﺠﻦ ﻇﻠﻤﹰﺎ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳـﺘﻜﻠﻢ ﺃﻭ
ﻳﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻓﺎﻟﺴﺠﲔ ﳝﻀﻲ ﺃﻳﺎﻣﻪ ﺧﻠﻒ ﺍﻟﺒﺎﺏ ﻳﻨﺘﻈﺮ ﺣﺴﹰﺎ ﻟﻴﺸﻌﺮ ﺃﻧﻪ ﺣﻲ:
ﺇﺫﺍ ﺟﺎﺀﻧﺎ ﺍﻟﺴﺠﺎﻥ ﻳﻮﻣﹰﺎ ﳊﺎﺟﺔ ﻋﺠﺒﻨﺎ ﻭﻗﻠﻨﺎ ﺟﺎﺀ ﻫﺬﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ
ﻧﻌﻢ :ﻳﻘﻒ ﺧﻠﻒ ﺍﻟﺒﺎﺏ ﻟﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﺗﺪﺧﻞ ﻋﻠﻴﻪ ﰲ ﻭﺣﺪﺗﻪ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﺟﺎﺀﻩ ﻣﻦ ﻳﻘﻮﻝ ﻟﻪ :ﺇﻥ
ﺍﳌﻠﻚ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﺍﻙ ﻭﻳﺴﻤﻊ ﻣﻨﻚ؟!
ﺃﻱ ﺛﺒﺎﺕ ﺟﺒﻠﻲ ﰲ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﻜﺮﱘ ﺑﻦ ﺍﻟﻜﺮﱘ ﺑﻦ ﺍﻟﻜﺮﱘ؟!
ﺃﻱ ﺍﻃﻤﺌﻨﺎﻥ ﺣﺎﺯﻩ ﻫﺬﺍ ﺍﻟﺼﺪﺭ ﻓﻼ ﻳﺘﺤﺮﻙ ﻟﻪ ﻗﺪﻡ ﳍﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﳌﻠﻜﻴﺔ ،ﺑﻞ ﻳﻘﻮﻝ ﻭﻫﻮ ﰲ ﳎﻠﺴـﻪ ،ﻭﱂ
ﻳﻔﻚ ﺣﺒﻮﺗﻪ) :ﺍﺭﺟﻊ ﺇﱃ ﺭﺑﻚ( ﻓﺈﻥ ﺳﺄﻟﻚ ﺃﻳﻦ ﺍﳌﻔﱵ ﻓﻘﻞ ﻟﻪ):ﻣﺎ ﺑﺎﻝ ﺍﻟﻨﺴﻮﺓ ﺍﻟﻼﰐ ﻗﻄﹼﻌﻦ ﺃﻳﺪﻳﻬ ﻦ(
ﻫﺬﻩ ﻗﻀﻴﺔ ،ﻗﻀﻴﺔ ﺗﺎﺭﻳﺦ ﳚﺐ ﺃﻥ ﻳﻌﺎﺩ ﻓﺘﺤﻪ ﻣﻦ ﺃﻭﻟﻪ ،ﻓﺄﻧﺎ ﻻ ﺃﻧﺘﻈﺮ ﻋﻔﻮﹰﺍ ﻣﻐﻤﻮﺳﹰﺎ ﺑﺎﻟﻜﺬﺏ ﻳﺜﺒﺖ ﺍﳉﺮﻡ
ﺍﻟﺸﺎﺋﻊ ﻋﻠﻰ ﺍﻷﻟﺴﻦ ﻣﻊ ﺇﻗﺮﺍﺭ ﺍﻟﻘﻠﻮﺏ ﺑﻜﺬﺑﻪ.
ﺃﻳﻬﺎ ﺍﳌﻠﻚ :ﻟﻘﺪ ﻣ ﺮ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺎﺀ ﻣﻦ ﲢﺖ ﻗﺪﻣﻴﻚ ﻭﺃﻧﺖ ﻻ ﺗﺸﻌﺮ ،ﻓﺈﻥ ﺃﺭﺩﺕ ﻛﺘﺎﺑﹰﺎ ﺟﺪﻳـﺪﹰﺍ ﻓﺄﻋـﺪ
ﻛﺘﺎﺑﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺑﻼ ﺗﺰﻭﻳﺮ ﻭﻣﻦ ﺑﺪﺍﻳﺘﻪ.
ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﻜﻦ ﻭﺍﻗﻔﹰﺎ ﺧﻠﻒ ﺍﻟﺒﺎﺏ ،ﺑﻞ ﻛﺎﻥ ﻭﺍﻗﻔﹰﺎ ﰲ ﺍﻟﻨﻮﺭ.
ﻫﻨﺎ ﻳﺄﰐ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﻟﻴﻘﻮﻝ) :ﻟﻮ ﺩﻋﻴﺖ ﻷﺟﺒﺖ( ،ﺇﻧﻪ ﺧﻴﺎﺭ ﺁﺧﺮ ،ﺧﻴﺎﺭ ﺍﻟﺘﺸـﺮﻳﻊ ﻭﺍﻹﻣﺎﻣـﺔ
ﻭﺍﻻﻗﺘﺪﺍﺀ ،ﺇﺫ ﺍﳊﺒﻴﺐ ﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﺳﻴﻔﻌﻠﻪ ﺳﻴﻜﻮﻥ ﺗﺸﺮﻳﻌﹰﺎ ﻷﻣﺘﻪ ،ﻭﻫﻮ ﺍﻟﺮﺣﻴﻢ ﺎ ،ﻻ ﳛﻤﻠـﻬﺎ ﺇﻻ ﻣـﺎ
ﳛﻤﻞ ﺍﻟﻀﻌﻴﻒ ﻓﻴﻬﺎ.
ﺧﻴﺎﺭ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻴﺎﺭ ﻟﻨﻔﺴﻪ ،ﻭﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻠﻴﻀﻊ ﻧﻔﺴﻪ ﺣﻴﺚ ﻗﺪﺭ ،ﻭﺃﻣﺎ ﺧﻴﺎﺭ ﳏﻤـﺪ
ﻓﻬﻮ ﺧﻴﺎﺭ ﻷﻣﺘﻪ ،ﻭﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺈﻧﻪ ﻻ ﳜﺘﺎﺭ ﺇﻻ ﺍﻟﻴﺴﺮ ،٢٧١ﻓﺤﲔ ﺗﻜﻮﻥ ﻟﻮﺣﺪﻙ ﻛﻦ ﺃﺑﺎ ﺑﺼﲑ
ﺇﻥ ﺷﺌﺖ ،ﺃﺷﻌﻞ ﺣﺮﻭﺑﹰﺎ ﻛﻤﺎ ﺗﺮﻳﺪ ،ﻭﺍﻗﻄﻊ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻛﻞ ﺳﺒﻠﻬﻢ ،ﻭﺍﲨﻊ ﺣﻮﻟﻚ ﺃﻣﺜﺎﻟﻚ ﻣﻦ ﺃﻫـﻞ
ﺍﻟﺼﻌﻠﻜﺔ ﺍﻹﳝﺎﻧﻴﺔ ﻓﺎﻟﺘﺤﻒ ﺍﻟﺴﻤﺎﺀ ﺎﺭﹰﺍ ﻭﺍﻟﻨﺠﻮﻡ ﻟﻴﻼﹰ ،ﻭﺍﻓﺘﺮﺵ ﺭﻣﺎﻝ ﺍﻟﺼﺤﺮﺍﺀ ﳉﻨﺒﻚ ،ﻟﻜﻦ ﻟﻴﺲ ﻫـﺬﺍ
ﺴ ﺮ ﻫﻤﺎ ،ﻣﺎ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﺇﹾﺛﻤﺎ ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﺇﹾﺛﻤـﺎ
ﺖ» :ﻣﺎ ﺧﻴ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺑﻴ ﻦ ﹶﺃ ﻣ ﺮﻳ ِﻦ ِﺇﻟﱠﺎ ﹶﺃ ﺧ ﹶﺬ ﹶﺃﻳ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ،ﹶﺃﻧﻬﺎ ﻗﹶﺎﹶﻟ - ٢٧١ﻋ ﻦ ﻋﺎﺋِ
ﺸ ﹶﺔ ﺭ ِ
ﻚ ﺣ ﺮ ﻣ ﹸﺔ ﺍﻟﱠﻠﻪِ ،ﹶﻓﻴﻨﺘ ِﻘ ﻢ ِﻟﱠﻠ ِﻪ ِﺑﻬﺎ«ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬـﺎ ﺍﻟﺒﺨـﺎﺭﻱ ﺴ ِﻪ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﺗﻨﺘ ﻬ
ﺱ ِﻣﻨﻪ ،ﻭﻣﺎ ﺍﻧﺘ ﹶﻘ ﻢ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﻟﻨ ﹾﻔ ِ
ﻛﹶﺎ ﹶﻥ ﹶﺃﺑ ﻌ ﺪ ﺍﻟﻨﺎ ِ
ﻭﻣﺴﻠﻢ )ﺹ] - ١٢٧١ - ٣٥٦٠(٤٥٣ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺎﺏ ﻣﺒﺎﻋﺪﺗﻪ -ﻟﻶﺛﺎﻡ ..ﺭﻗﻢ ) .٢٣٢٧ﺃﻣﺮﻳﻦ( ﻣـﻦ ﺃﻣـﻮﺭ
ﺍﻟﺪﻧﻴﺎ ﻭﳝﻜﻦ ﲪﻠﻪ ﻋﻠﻰ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ) .ﺇﲦﺎ( ﺃﻱ ﻣﺎ ﻳﺆﺩ ﺍﻷﻳﺴﺮ ﺇﱃ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ) .ﺗﻨﺘﻬﻚ ﺣﺮﻣﺔ ﺍﷲ( ﺗﺘﺠﺎﻭﺯ ﺣﺪﻭﺩﻩ ﻭﳜـﺎﻟﻒ
ﺃﻣﺮﻩ ﺃﻭ ﻴﻪ) .ﻓﻴﻨﺘﻘﻢ ﷲ ﺎ( ﻳﻨﺘﺼﺮ ﷲ ﺗﻌﺎﱃ ﺑﺆﺍﺧﺬﺓ ﻣﻦ ﺍﺭﺗﻜﺒﻬﺎ ﺑﻌﻘﻮﺑﺘﻬﺎ[
١٦٩
ﺧﻴﺎﺭ ﺩﻭﻟﺔ ،ﻭﻻ ﺧﻴﺎﺭ ﺍﻟﻘﺎﺋﺪ ﻷﻣﺔ ،ﺑﻞ ﺧﻴﺎﺭﻩ ﺃﻥ ﻳﻌﻄﻲ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﺎ ﳛﺒﻮﻥ ﻣﻦ ﻣﻄﺎﻟـﺐ ﻟـﻴﺲ ﻓﻴﻬـﺎ
ﻣﻌﺼﻴﺔ ،ﻭﻳﻀﻊ ﻣﻌﻬﻢ ﺍﻟﻌﻘﻮﺩ ﻭﺍﻟﺼﻠﺢ ،ﻭﻳﻐﻀﺐ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻭﻳﺼﺮﺧﻮﻥ :ﻣﺎﻟﻜﻢ ...ﻫﻴﺎ ﺍﳊﻘﻮﺍ ﺑﻨﺎ ،ﻭﻟﻜﻦ
ﻣﺎ ﻛﺎﻥ ﻟﻘﺎﺋﺪ ﺃﻣﺔ ﻭﻻ ﺣﺎﻛﻢ ﺩﻭﻟﺔ ﺃﻥ ﳚﺮﻱ ﻫﺬﺍ ﺍﳉﺮﻱ ﻭﻳﺴﺒﻖ ﻫﺬﺍ ﺍﻟﺴﺒﻖ ﰲ ﻗﺮﺍﺭﺍﺕ ﺃﻣﺘﻪ ﻛﺎﻣﻠﺔ ،ﺑﻞ
ﻳﺘﻤﻬﻞ ﻟﻴﻠﺤﻖ ﺍﳉﻤﻴﻊ ،ﻭﻳﻜﻮﻥ ﺍﳋﻴﺎﺭ ﻭﺍﺳﻌﹰﺎ ﻟﻠﻜﻞ.
ﻳﻮﺳﻒ ﺍﻟﻜﺮﱘ ﱂ ﳚﺐ ،ﻭﻣﻦ ﺣﻘﻪ ﺃﻥ ﻳﻨﺒﺶ ﻛﻞ ﺍﻟﻘﻀﺎﻳﺎ ،ﻭﺃﻥ ﺗﻜﺸﻒ ﻛﻞ ﺍﻷﻣـﻮﺭ ،ﻭﺃﻥ ﳚﻠـﺲ ﰲ
ﺍﻟﺴﺠﻦ ﳐﺘﺎﺭﺍﹰ ،ﻟﻜﻦ ﺧﻴﺎﺭ ﺍﳊﺒﻴﺐ ﻭﻫﻮ ﻳﻜﺘﺐ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﻓﻴﻨﺎﺯﻋﻪ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﻋﻠﻰ ﺣﻖ ﻟﻪ ﻭﺃﻧﻪ
ﺖ ﻭﻻ ﻗﹶﺎﺗ ﹾﻠﻨﺎﻙ،ﺻ ﺪ ﺩﻧﺎ ﻙ ﻋ ِﻦ ﺍﹾﻟﺒﻴ ِ ﻚ ﺭﺳﻮ ﹸﻝ ﺍﻟّﹶﻠ ِﻪ ﻣﺎ
ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﻓﻴﻘﻮﻝ ﺳﻬﻴﻞ :ﻭﺍﻟّﹶﻠ ِﻪ ﹶﻟ ﻮ ﹸﻛﻨّﺎ ﻧ ﻌﹶﻠ ﻢ ﹶﺃّﻧ
ﺤﻤّ ﺪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟّﹶﻠﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟّﻨِﺒ ّﻲ » :- -ﻭﺍﻟّﹶﻠ ِﻪ ِﺇِﻧّﻲ ﹶﻟ ﺮﺳﻮ ﹸﻝ ﺍﻟﹶﻠّـ ِﻪ ﻭِﺇ ﹾﻥ ﻛﹶـ ّﹶﺬﺑﺘﻤﻮﻧِﻲ، ﺐ :ﻣ ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﹾﻛﺘ
ﺕ ﺍﻟّﹶﻠ ِﻪ
ﺴﹶﺄﻟﹸﻮﻧِﻲ ﺧّ ﹶﻄ ﹰﺔ ﻳ ﻌ ِّﻈﻤﻮ ﹶﻥ ﻓِﻴﻬﺎ ﺣ ﺮﻣﺎ ِ ﻚ ِﻟ ﹶﻘ ﻮِﻟ ِﻪ» :ﻻ ﻳ
ﺤ ّﻤ ﺪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟّﹶﻠ ِﻪ« ﻗﹶﺎ ﹶﻝ ﺍﻟﺮﺍﻭﻱ :ﻭ ﹶﺫِﻟ
ﺐ ﻣ
ﺍ ﹾﻛﺘ
ﻑ ِﺑ ِﻪ«.٢٧٢.
ﺖ ﹶﻓﻨﻄﹸﻮ
ﺨﹸﻠّﻮﺍ ﺑﻴﻨﻨﺎ ﻭﺑﻴ ﻦ ﺍﹾﻟﺒﻴ ِ
ِﺇﹶﻟّﺎ ﹶﺃ ﻋ ﹶﻄﻴﺘ ﻬ ﻢ ِﺇﻳّﺎﻫﺎ« .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺍﻟّﻨِﺒ ّﻲ » :- -ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗ
ﺇﻧﻪ ﺧﻴﺎﺭ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻻ ﺧﻴﺎﺭ ﺍﳌﻨﻔﺮﺩ ﺍﳌﺘﺤﻠﻞ ﻣﻦ ﺍﻟﺘﺒﻌﺎﺕ.
ﰒ ﺗﺄﻣﻞ ﺍﻷﺩﺏ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺮﻓﻴﻊ ،ﻓﺤﲔ ﺫﻛﺮ ﻣﺎ ﻗﺎﻝ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﻳﺬﻛﺮ ﻧﻔﺴﻪ ،ﺇﺫ ﰲ ﺫﻛﺮ ﻧﻔﺴـﻪ
ﻼ ﳍﺎ ﻋﻠﻰ ﺃﺥ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ،ﻭﻫﻮ ﻛﺬﻟﻚ ،ﺃﻣﺎ ﺣﲔ ﺫﻛﺮ ﺍﻟﻴﺴﺮ ﻗﺎﻝ) :ﻟﻮ ﻟﺒﺜـﺖ... ﺗﺰﻛﻴﺔ ﳍﺎ ﻭﺗﻔﻀﻴ ﹰ
ﻷﺟﺒﺖ( ﻓﻘﺪ ﺫﻛﺮ ﻫﻬﻨﺎ ﻧﻔﺴﻪ ﺇﺫ ﻟﻴﺲ ﰲ ﺫﻟﻚ ﺗﻘﺪﻣﺔ ﻭﻻ ﺗﻔﻀﻴﻼﹰ ،ﻓﺼﻠﻰ ﺍﷲ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﻋﺪﺩ ﺧﻠـﻖ
ﺍﷲ ﻭﻋﺪﺩ ﺭﺯﻕ ﺍﷲ ﻭﻣﺪﺍﺩ ﻛﻠﻤﺎﺕ ﺍﷲ ﻭﺯﻧﺔ ﻋﺮﺵ ﺍﷲ.
ﻚ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ :ﺇﺫ ﻗﺎﻝ ﻟﻪ) :ﺃﻭﱂ ﺗﺆﻣﻦ ﻗﺎﻝ ﺑﻠﻰ ﻭﻟﻜﻦ ﻟﻴﻄﻤﺌﻦ ﻗﻠﱯ((
)ﻭﳓﻦ ﺃﺣ ﻖ ﺑﺎﻟﺸ
ﺏﺃﺧﻲ ﺍﻟﻔﻄﻦ :ﺍﻧﻈﺮ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻋ ِﻦ ﺍﻟّﻨِﺒ ِّﻲ - -ﻗﹶﺎ ﹶﻝ» :ﺑﻴﻨـﺎ ﹶﺃﻳّـﻮ
ﺤﺘﺜِﻲ ﻓِﻲ ﹶﺛ ﻮِﺑﻪِ ،ﹶﻓﻨﺎﺩﺍ ﻩ ﺭّﺑ ﻪ :ﻳﺎ ﹶﺃّﻳﻮﺏ ،ﹶﺃﹶﻟ ﻢ ﹶﺃ ﹸﻛ ﻦ ﺏ ﻳ
ﺠ ﻌ ﹶﻞ ﹶﺃﻳّﻮ
ﺐ ﹶﻓ
ﺨ ّﺮ ﻋﹶﻠﻴ ِﻪ ﺟﺮﺍ ﺩ ِﻣ ﻦ ﹶﺫ ﻫ ٍ
ﺴ ﹸﻞ ﻋ ﺮﻳﺎﻧﺎ ﹶﻓ
ﻳ ﻐﺘ ِ
٢٧٣
ﻚ«. ﻚ ﻋ ﻤّﺎ ﺗﺮﻯ؟ ﻗﹶﺎ ﹶﻝ :ﺑﻠﹶﻰ ﻭ ِﻋ ّﺰِﺗﻚ ،ﻭﹶﻟ ِﻜ ﻦ ﻻ ِﻏﻨﻰ ﺑِﻲ ﻋ ﻦ ﺑ ﺮ ﹶﻛِﺘ ﹶﺃ ﹾﻏﻨﻴﺘ
ﻫﻞ ﺭﺃﻳﺖ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﻳﻐﺘﺴﻞ ﻋﺎﺭﻳﹰﺎ ﻓﺘﻨـﺰﻝ ﻋﻠﻴﻪ ﺃﺳﺮﺍﺏ ﺍﳉﺮﺍﺩ ﺫﻫﺒﺎﹰ ،ﻓﻘﻔﺰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﺇﱃ ﺛﻮﺑﻪ ﻳﺒﺴﻄﻪ ﻟﻴﺠﻤﻊ ﻓﻴﻪ ﺍﻟﺬﻫﺐ ﺍﻵﰐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻓﻴﻨﺎﺩﻳﻪ ﺭﺑﻪ :ﻳﺎ ﺃﻳﻮﺏ ،ﺃﱂ ﺃﻛﻦ ﺃﻏﻨﻴﺘـﻚ ﻋﻤـﺎ
ﺗﺮﻯ؟! ﺇﺫ ﻗﺪ ﺣﺰﺕ ﻣﺎ ﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺬﻫﺐ ﻫﺬﺍ ،ﻭﺇﻧﻪ ﻟﺴﺆﺍﻝ ﻣﻦ ﺭﺑﻨﺎ ،ﺳﺆﺍﻝ ﺍﳊﺐ ﻭﺍﻟﻮﺩﺍﺩ ﻭﻫـﻮ
ﺍﻟﻮﺩﻭﺩ ،ﻭﺣﻮﺍﺭ ﺍﶈﺒﲔ ﻟﻴﻜﺸﻒ ﺍﳊﺒﻴﺐ ﻋﻦ ﻛﻨﻮﻥ ﺻﺪﺭ ﺣﺒﻴﺒﻪ ،ﻣﻨﺎﺟﺎﺓ ﲤﺖ ﻭﺍﻟﻌﺒﺪ ﻋـﺎﺭ ﰲ ﻣـﻮﻃﻦ
ﺍﳊﻴﺎﺀ ،ﻓﲑﺩ ﺍﻟﻌﺒﺪ ﺍﳊﺒﻴﺐ ﲜﻮﺍﺏ ﺍﳊﺐ ﻭﺍﻻﻟﺘﻔﺎﺗﺔ ﺍﻟﱵ ﲢﻤﻞ ﻛﻞ ﺍﻟﺪ ﹼﻝ ﻭﺍﻟﻄﻤﻊ ﺍﳊﻤﻴﺪ " :ﺑﻠﻰ ﻭﻋﺰﺗﻚ،
ﻭﻟﻜﻦ ﻻ ﻏﲎ ﱄ ﻋﻦ ﺑﺮﻛﺘﻚ " ،ﻓﻠﻦ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﱄ ﻗﻂ ﺃﱐ ﺳﺄﺷﺒﻊ ﳑﺎ ﻳﺄﺗﻴﲏ ﻣﻨﻚ؟ ﻓﻠﻴﺲ ﺍﻟﺒﺎﺏ ﻣﻌﻚ
ﺑﺎﺏ ﺍﳊﻘﻮﻕ ﺑﻞ ﺑﺎﺏ ﺍﻟﱪﻛﺔ ،ﺇﺫ ﻛﻞ ﻣﺎ ﻳﺄﰐ ﻣﻨﻚ ﻓﻴﻪ ﻣﻌﲎ ﻻ ﺃﺟﺪﻩ ﰲ ﻏﲑﻩ ،ﻷﺎ ﺍﻟﱪﻛﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ.
ﺇﻧﻪ ﺣﺪﻳﺚ ﺍﶈﺒﲔ ﻭﺣﺪﻳﺚ ﺍﻟﺒﺴﻤﺎﺕ ﻭﺍﻟﻐﻮﺹ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻈﻮﺍﻫﺮ.
١٧٠
ﻚ ﺣﺘﻰ ﻧﺮﻯ ﺍﻟﻠﱠـ ﻪ ﺟﻬـ ﺮ ﹰﺓ ﺗﺄﻣﻞ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺪﺋﺔ ﺍﻟﱵ ﺗﻘﻮﻝ } :ﻭِﺇ ﹾﺫ ﹸﻗ ﹾﻠﺘ ﻢ ﻳﺎﻣﻮﺳﻰ ﹶﻟ ﻦ ﻧ ﺆ ِﻣ ﻦ ﹶﻟ
ﹶﻓﺄﹶ ﺧ ﹶﺬﺗ ﹸﻜ ﻢ ﺍﻟﺼﺎ ِﻋ ﹶﻘ ﹸﺔ ﻭﹶﺃﻧﺘ ﻢ ﺗﻨ ﹸﻈﺮﻭ ﹶﻥ { ]ﺍﻟﺒﻘﺮﺓ [٥٥ :ﻭﺑﲔ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻗﻴﻞ ﻟﻪ } :ﹶﺃ ﻭﹶﻟ ﻢ ﺗ ﺆ ِﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﺑﻠﹶـﻰ
ﻭﹶﻟ ِﻜ ﻦ ِﻟﻴ ﹾﻄ ﻤِﺌ ﻦ ﹶﻗ ﹾﻠﺒِﻲ{ ]ﺍﻟﺒﻘﺮﺓ.[٢٦٠ :
ﻚ ﹶﺃ ﹾﻥ ﻳﻨ ﺰ ﹶﻝ ﻋﹶﻠﻴﻨﺎ ﻣﺎِﺋ ﺪ ﹰﺓ
ﺴﺘﻄِﻴ ﻊ ﺭﺑ ﺤﻮﺍﺭِﻳﻮ ﹶﻥ ﻳﺎﻋِﻴﺴﻰ ﺍﺑ ﻦ ﻣ ﺮﻳ ﻢ ﻫ ﹾﻞ ﻳ ﺗﺄﻣﻞ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﻦ ﻗﺎﻝِ} :ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﲔ ) (١١٢ﻗﹶﺎﻟﹸﻮﺍ ﻧﺮِﻳ ﺪ ﹶﺃ ﹾﻥ ﻧ ﹾﺄ ﹸﻛ ﹶﻞ ِﻣﻨﻬﺎ ﻭﺗ ﹾﻄ ﻤِﺌ ﻦ ﹸﻗﻠﹸﻮﺑﻨﺎ ﻭﻧ ﻌﻠﹶـ ﻢ ﹶﺃ ﹾﻥ ِﻣ ﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻗﹶﺎ ﹶﻝ ﺍﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ﻪ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ
ﺻ ﺪ ﹾﻗﺘﻨﺎ ﻭﻧﻜﹸﻮ ﹶﻥ ﻋﹶﻠﻴﻬﺎ ِﻣ ﻦ ﺍﻟﺸﺎ ِﻫﺪِﻳ ﻦ )] { (١١٣ﺍﳌﺎﺋﺪﺓ[١١٣ ،١١٢ : ﹶﻗ ﺪ
ﻓﺎﻷﻛﻞ ﺃﻭ ﹰﻻ ﰒ ...ﻭﻣﺎﺫﺍ؟) :ﻭﻧﻌﻠﻢ ﺃﻥ ﻗﺪ ﺻﺪﻗﺘﻨﺎ( ﻭﺑﲔ ﻗﻮﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ} :ﻗﹶﺎ ﹶﻝ ﻋِﻴﺴﻰ ﺍﺑـ ﻦ
ﺖ
ﻚ ﻭﺍ ﺭ ﺯ ﹾﻗﻨﺎ ﻭﹶﺃﻧـ ﺴﻤﺎ ِﺀ ﺗﻜﹸﻮ ﹸﻥ ﹶﻟﻨﺎ ﻋِﻴﺪﺍ ِﻟﹶﺄ ﻭِﻟﻨﺎ ﻭﺁ ِﺧ ِﺮﻧﺎ ﻭﺁﻳ ﹰﺔ ِﻣﻨ ﻣ ﺮﻳ ﻢ ﺍﻟﱠﻠ ﻬﻢ ﺭﺑﻨﺎ ﹶﺃﻧ ِﺰ ﹾﻝ ﻋﹶﻠﻴﻨﺎ ﻣﺎِﺋ ﺪ ﹰﺓ ِﻣ ﻦ ﺍﻟ
ﲔ ) (١١٤ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ِﺇﻧﻲ ﻣﻨ ﺰﹸﻟﻬﺎ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﻓ ﻤ ﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ﺑ ﻌ ﺪ ِﻣﻨ ﹸﻜ ﻢ ﹶﻓِﺈﻧﻲ ﹸﺃ ﻋ ﱢﺬﺑ ﻪ ﻋﺬﹶﺍﺑﺎ ﻟﹶﺎ ﹸﺃ ﻋ ﱢﺬﺑ ﻪ ﹶﺃ ﺣﺪﺍ ﺧﻴ ﺮ ﺍﻟﺮﺍ ِﺯِﻗ
ﲔ )] {(١١٥ﺍﳌﺎﺋﺪﺓ[١١٥ ،١١٤ : ِﻣ ﻦ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﻓﺎﻧﻈﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻄﺎﻟﺒﲔ ﻟﻠﺰﻳﺎﺩﺓ ﻣﻊ ﺛﺒﺎﺕ ﺍﻷﺻﻞ ،ﻭﺑﲔ ﻣﻦ ﻋﻠﻖ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺷﺮﻁ ﺑﺎﻃﻞ ،ﺃﻭ ﺍﺿـﻄﺮﺍﺏ
ﰲ ﺗﺼﺪﻳﻘﻪ ﺣﱴ ﻳﺮﻯ.
ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺁﻣﻦ ﻭﺳﺎﺭ ﰲ ﺩﺭﺏ ﺍﻹﳝﺎﻥ ﻭﻟﻜﻦ ﻻ ﻏﲎ ﻟﻪ ﻋﻦ ﺍﻟﱪﻛﺔ ،ﻭﻛﺬﺍ ﻣﻦ ﻛـﺎﻥ ﻋﻠـﻰ
ﺩﺭﺏ ﺍﻹﳝﺎﻥ ﻭﺍﳉﻬﺎﺩ ﻭﺍﻟﺪﻋﻮﺓ.
ﻻ ﻳﻌﻤﻞ ﻟﻴﻐﻔﺮ ﻟﻪ ﻓﻘﻂ ﻭﻟﻜﻦ ﻳﻌﻤﻞ ﺷﺎﻛﺮﹰﺍ.
ﻻ ﳛﻤﺪ ﺷﺎﻛﺮﹰﺍ ﻟﻨﻌﻤﺔ ﺃﺗﺘﻪ ،ﻭﻟﻜﻦ ﳛﻤﺪ ﺭﺑﻪ ﳉﻼﻝ ﻭﺟﻬﻪ ﻭﻋﻈﻴﻢ ﺳﻠﻄﺎﻧﻪ.
ﻚ ﻟﹶـﺎ
ﻚ ِﻣﻨ
ﻚ ﻣِ ﻦ ﻋﻘﹸﻮﺑِﺘﻚ ،ﻭﹶﺃﻋﻮ ﹸﺫ ِﺑ
ﺨ ِﻄﻚ ،ﻭِﺑ ﻤﻌﺎﻓﹶﺎِﺗ
ﻗﻒ ﻋﻨﺪ ﻗﻮﻟﻪ » :ﺍﻟﻠ ﻬ ﻢ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ِﺮﺿﺎ ﻙ ِﻣ ﻦ ﺳ
ﻚ« ،٢٧٤ﻫﻞ ﺗﺮﻯ ﻫﺬﺍ ﺍﻟﺼـﻌﻮﺩ ﰲ ﺩﺭﺟـﺎﺕ ﺍﻟﻨـﻮﺭ ﺴ ﺖ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ
ﺖ ﹶﻛﻤﺎ ﹶﺃﹾﺛﻨﻴ ﻚ ﹶﺃﻧ
ﹸﺃ ﺣﺼِﻲ ﹶﺛﻨﺎ ًﺀ ﻋﻠﹶﻴ
ﻭﺍﻟﱪﻛﺔ؟
١٧١
ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻌﺎﻣﻞ ﻟﺪﻳﻦ ﺍﷲ ﻋﺒﺎﺩﺓ ﷲ :ﴰﹼﺮ ﻋﻦ ﺍﻟﺴﺎﻋﺪ ﻭﺟ ﺪ ﰲ ﺍﻟﻌﻤﻞ ﻭﺃﺧﺒﺖ ﺍﻟﻘﻠﺐ ﻭﺇﻳـﺎﻙ ﺃﻥ ﺗﻘـﻮﻝ
ﻭﺻﻠﺖ ،ﻭﺍﺳﺒﺢ ﻣﺎ ﻗﺪﺭﺕ ﰲ ﺩﺭﺟﺎﺕ ﺍﻟﻨﻮﺭ ﻭﺍﻟﱪﻛﺔ ،ﻓﺄﻧﺖ ﻣﻊ ﺍﷲ ﻭﺑﺎﷲ ﻭﰲ ﺍﷲ } ،ﻭﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﻛﹸـ ﱢﻞ
ﺷ ﻲ ٍﺀ ﹶﻗﺪِﻳ ﺮ{ ]ﺍﻟﺒﻘﺮﺓ.[٢٨٤ :
ﺐ ﺃﻥ ﻳﺮﻳﻚ ﺇﻳﺎﻩ.
ﻛﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﻚ ﻋﻠﻰ ﺍﳊﻖ ﻭﻟﻜﻦ ﲝ
ﺖ ﻗﻠﺒﻚ ﻭﻳﻄﻤﺌﻨﻪ. ﻛﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﻚ ﻋﻠﻰ ﺍﳊﻖ ﻭﻟﻜﻦ ﺍﺳﺄﻟﻪ ﺃﻥ ﻳﺮﻳﻚ ﻣﺎ ﻳﺜﺒ
ﻛﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﻪ ﻟﻦ ﻳﺼﻴﺒﻚ ﺇﻻ ﻣﺎ ﻛﺘﺐ ﺍﷲ ﻭﻟﻜﻦ ﺍﺳﺄﻟﻪ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ.
ﺐ ﺍﳌﺆﻣﻨﲔ ﻭﺧﺒﺚ ﺍﳌﻨﺎﻓﻘﲔ.
ﻛﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃ ﹼﻥ ﻋﲔ ﺍﷲ ﺗﺮﺍﻙ ﻭﺗﺮﻋﺎﻙ ﻭﻟﻜﻦ ﺍﺳﺄﻟﻪ ﺃﻥ ﻳﻜﺸﻒ ﻟﻚ ﺣ
ﻭﰲ ﻛﻞ ﺣﺎﻝ ﺇﻳﺎﻙ ﺃﻥ ﺗﻨﺴﻰ ﺫﻛﺮ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ
ﻚ ﻗﹶﺒﻞ ﺍﻟﻨﺒﻮﺓ.
ﺤ ﻤﹶﻠ ﻪ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﻇﺎﻫِﺮﻩ ﻭﻗﺎ ﹶﻝ :ﻛﺎ ﹶﻥ ﹶﺫِﻟ ﻚ ﻫﻨﺎ ،ﹶﻓ
ﺸ
ﺴﻠﹶﻒ ﻓِﻲ ﺍﳌﹸﺮﺍﺩ ﺑِﺎﻟ ﻒ ﺍﻟ
ﺍﺧﺘﹶﻠ
ﻱ ﻋﻠﹶﻰ ﻇﺎﻫِﺮﻩ ﻭ ﺟ ﻌ ﹶﻞ ﺳﺒﺒﻪ ﺣﺼﻮﻝ ﻭﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ،ﹶﻟ ِﻜﻨﻬﺎ ﻟﹶﻢ ﺗﺴﺘ ِﻘ ﺮ ﻭﻻ ﺯﻟ ﺰﻟﹶﺖ ﻭ ﺣ ﻤﹶﻠ ﻪ ﺃﹶﻳﻀﺎ ﺍﻟ ﱠﻄﺒ ِﺮ
ﺍﻹِﳝﺎﻥ ﺍﻟﺜﹼﺎﺑِﺖ.
ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳊِﺼﺎﺭ ِ :ﺇﻧﻤﺎ ﺳﹶﺄ ﹶﻝ ﺃﹶﻥ ﻳﺤﻴِﻲ ﺍﷲ ﺍﳌﹶﻮﺗﻰ ﻋﻠﹶﻰ ﻳﺪﻳ ِﻪ ﹶﻓِﻠﻬﺬﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ﻪ ﻓِﻲ ﺍﳉﹶﻮﺍﺏ " ﹶﻓﺼﺮ ﻫ ﻦ ِﺇﻟﹶﻴﻚ"
ﻼ ﺻـﺎِﻟﺤﺎ ﻛـﺎ ﹶﻥ .ﻭ ﺣﻜﹶﻰ ﺍﺑﻦ ﺍﻟﺘﲔ ﻋﻦ ﺑﻌﺾ ﻣﻦ ﻻ ﺗﺤﺼِﻴﻞ ﻋِﻨﺪﻩ ﹶﺃﻧ ﻪ ﺃﹶﺭﺍ ﺩ ِﺑﻘﹶﻮِﻟ ِﻪ " :ﻗﹶﻠﺒِﻲ " ﺭﺟـ ﹰ
ﻚ.
ﻳﺼﺤﺒ ﻪ ﺳﹶﺄﹶﻟ ﻪ ﻋﻦ ﹶﺫِﻟ
ﻚ ﻣﺘ ﹶﻄ ﺮﻓﹰﺎ ِﺇﻟﹶـﻰ ﺍﻷَﻧﺒِﻴـﺎﺀ
ﻚ ،ﺃﹶﻱ ﻟﹶﻮ ﻛﺎ ﹶﻥ ﺍﻟﺸ ﺸ ﻚ ﻧﺤ ﻦ ﹶﻓﺈِﺑﺮﺍﻫِﻴﻢ ﺃﹶﻭﻟﹶﻰ ﺃﹶﻥ ﻻ ﻳ
ﺸ
ﻭﻗِﻴ ﹶﻞ ﻣﻌﻨﺎ ﻩ ِﺇﺫﺍ ﻟﹶﻢ ﻧ
ﺿﻌﺎ ﻣِﻨ ﻪ
ﻚ ﺗﻮﺍ
ﻚ .ﻭِﺇﻧﻤﺎ ﻗﺎ ﹶﻝ ﹶﺫِﻟ
ﺸ
ﻚ ﻓﺎﻋﹶﻠﻤﻮﺍ ﹶﺃﻧ ﻪ ﻟﹶﻢ ﻳ
ﹶﻟﻜﹸﻨﺖ ﺃﹶﻧﺎ ﹶﺃ ﺣ ﻖ ِﺑ ِﻪ ﻣِﻨﻬﻢ ،ﻭﻗﹶﺪ ﻋﻠِﻤﺘﻢ ﹶﺃﻧﻲ ﻟﹶﻢ ﹶﺃ ﺷ
،ﺃﹶﻭ ﻣِﻦ ﻗﹶﺒﻞ ﹶﺃﻥ ﻳﻌﻠِﻤ ﻪ ﺍﷲ ِﺑﹶﺄﻧ ﻪ ﺃﹶﻓﻀﻞ ﻣِﻦ ﺇِﺑﺮﺍﻫِﻴﻢ.
ﻱ ِ :ﺇﻧﻤﺎ ﺻﺎ ﺭ ﹶﺃ ﺣ ﻖ ﻣِﻦ ﺇِﺑﺮﺍﻫِﻴﻢ ﻟِﻤﺎ ﻋﺎﻧﻰ ﻣِﻦ ﺗﻜﺬِﻳﺐ ﻗﹶﻮﻣﻪ ﻭ ﺭﺩﻫﻢ ﻋﻠﹶﻴ ِﻪ ﻭﺗ ﻌﺠﺒﻬﻢ ﻣِﻦ ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳉﹶﻮ ِﺯ
ﺃﹶﻣﺮ ﺍﻟﺒﻌﺚ ﻓﹶﻘﺎ ﹶﻝ :ﺃﹶﻧﺎ ﹶﺃ ﺣ ﻖ ﺃﹶﻥ ﺃﹶﺳﺄﹶﻝ ﻣﺎ ﺳﹶﺄﻝﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ِ ،ﻟ ﻌﻈِﻴ ِﻢ ﻣﺎ ﺟﺮﻯ ﻟِﻲ ﻣ ﻊ ﻗﹶﻮﻣِﻲ ﺍﳌﹸﻨ ِﻜﺮِﻳ ﻦ ﻹِﺣﻴـﺎ ِﺀ
ﻚ.ﺍﳌﹶﻮﺗﻰ ﻭِﻟﻤﻌ ِﺮﻓﹶﺘِﻲ ِﺑﺘﻔﻀِﻴ ِﻞ ﺍﷲ ﻟِﻲ ،ﻭﹶﻟﻜِﻦ ﻻ ﺃﹶﺳﺄﹶﻝ ﻓِﻲ ﹶﺫِﻟ
ﻚ ﺇِﺑﺮﺍﻫِﻴﻢ ِﺑﹶﺄ ﱠﻥ ﺍﷲ ﻳﺤﻴِﻲ ﺍﳌﹶﻮﺗﻰ ،ﻭﹶﻟﻜِﻦ ﺃﹶﺭﺍ ﺩ ﹸﻃﻤﺄﻧِﻴﻨﺔ ﺍﻟﻘﹶﻠـﺐ ﻭﺗـﺮﻙ ﺍﳌﹸﻨﺎ ﺯﻋـﺔ ﺸ
ﻭﻗﺎ ﹶﻝ ﻋِﻴﺎﺽ :ﻟﹶﻢ ﻳ
ﺼ ﹶﻞ ﹶﻟ ﻪ ﺍﻟﻌِﻠﻢ ﺍ َﻷﻭﻝ ِﺑ ﻮﻗﹸﻮ ِﻋ ِﻪ ،ﻭﺃﹶﺭﺍ ﺩ ﺍﻟﻌِﻠﻢ ﺍﻟﺜﹼﺎﻧِﻲ ِﺑﻜﹶﻴ ِﻔﻴِﺘ ِﻪ ﻭﻣﺸﺎ ﻫﺪﺗﻪ.ﺤ
ِﻟﻤﺸﺎ ﻫ ﺪ ِﺓ ﺍﻹِﺣﻴﺎﺀ ﹶﻓ
ﻚ َﻷ ﱠﻥ ﺍﻟ ﻌﻠﹸﻮﻡ ﻗﹶﺪ ﺗﺘﻔﺎﻭﺕ ﻓِﻲ ﹸﻗﻮـﺎ ﻓﹶـﺄﹶﺭﺍ ﺩ
ﻭﻳﺤﺘﻤﻞ ﹶﺃﻧ ﻪ ﺳﹶﺄ ﹶﻝ ﺯِﻳﺎﺩﺓ ﺍﻟﻴﻘِﲔ ﻭﺇِﻥ ﻟﹶﻢ ﻳﻜﹸﻦ ﻓِﻲ ﺍ َﻷﻭﻝ ﺷ
٢٧٥
ﺍﻟﺘ ﺮﻗﱢﻲ ﻣِﻦ ﻋِﻠﻢ ﺍﻟﻴﻘِﲔ ِﺇﻟﹶﻰ ﻋﲔ ﺍﻟﻴﻘِﲔ ﻭﺍﻟﱠﻠ ﻪ ﺃﹶﻋﹶﻠ ﻢ.
ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺇﺛﺒﺎﺕ ﺷﻚ ﻧﺒﻴﻨﺎ - -ﻭﻻ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺑﻞ ﻫﻮ ﻣﺘﻀﻤﻦ ﻧﻔﻲ ﺍﻟﺸﻚ ﻋﻨﻬﻤﺎ؛
ﻷﻥ ﺍﳌﻌﲎ :ﺇﺫﺍ ﱂ ﺃﺷﻚ ﲟﺎ ﰲ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﻓﺈﺑﺮﺍﻫﻴﻢ ﺃﻭﱃ ﺃﻥ ﻻ ﻳﺸﻚ؛ ﻓﻜﺄﻧﻪ ﻧﺒـﻪ
- ٢٧٥ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٤١١ /٦
١٧٢
ﺬﺍ ﻋﻠﻰ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺎ ﺳﺄﻝ ﻷﺟﻞ ﺍﻟﺸﻚ ﻧﻄﻖ ﻳﻔﻴﺪﻩ ﺍﻟﻴﻘﲔ ،ﻭﻣﺸﺎﻫﺪﺓ ﻛﻴﻔﻴﺔ ﺍﻹﺣﻴﺎﺀ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠـﻰ
ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﻟﻪ} :ﺃﻭﱂ ﺗﺆﻣﻦ ﻗﺎﻝ ﺑﻠﻰ{ ﻓﻜﻴﻒ ﻳﻈﻦ ﻇﺎﻥ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻳﻘﻮﻝ ﻟﺮﺑﻪ :ﺑﻠـﻰ ،ﺇﻻ
ﺟﻮﺍﺑﺎ ﻟﻘﻮﻟﻪ} :ﺃﻭﱂ ﺗﺆﻣﻦ{؟ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﻌﻠﻢ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺻﺪﻗﻪ ﰲ ﻗﻮﻟﻪ :ﺑﻠﻰ.
ﻭﺫﻛﺮ ﻳﻮﺳﻒ ﲟﺎ ﺫﻛﺮﻩ ﺑﻪ ﺗﻔﻀﻴﻞ ﻟﻪ ﻭﺛﻨﺎﺀ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬﺔ ﺃﻥ ﻳﻮﺳﻒ ﺃﺭﺍﺩ ﺃﻥ ﳜﺮﺝ ﺧﺮﻭﺝ ﻣﻦ ﻗﺪ ﺛﺒﺘﺖ
ﻟﻪ ﺍﳊﺠﺔ ﻻ ﺧﺮﻭﺝ ﻣﻦ ﻋﻔﻲ ﻋﻨﻪ .ﻭﺃﻣﺎ ﻟﻮﻁ ﻭﻗﻮﻝ ﺍﻟﻨﱯ ) :- -ﻟﻘﺪ ﻛﺎﻥ ﻳﺄﻭﻱ ﺇﱃ ﺭﻛﻦ ﺷـﺪﻳﺪ(
ﻓﺎﻟﺬﻱ ﺃﺭﺍﻩ ﻓﻴﻪ ﺃﻥ ﻟﻮﻃﹰﺎ ﱂ ﻳﻌﻦ ﺑﺬﻟﻚ ﺇﻻ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺄﻭﻱ ﺇﱃ ﻏﲑﻩ ،ﻓﻜﺄﻥ ﺍﻟﺬﻱ ﺍﻧﺘﻘﺪﻩ ﺭﺳﻮﻝ ﺍﷲ -
-ﻭﺍﻋﺘﱪﻩ ﰲ ﺍﻟﻨﻄﻖ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﺃﺣﺐ ﻟﻠﻮﻁ ﺃﻥ ﻳﺄﰐ ﺑﻨﻄﻖ ﻻ ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻻﺣﺘﻤـﺎﻝ؛
٢٧٦
ﻷﻧﻪ ﻛﺎﻥ ﻳﺄﻭﻱ ﺇﱃ ﺭﻛﻦ ﺷﺪﻳﺪ ،ﻭﻫﻮ ﺍﷲ ﻋﺰ ﻭﺟﻞ.
ﺴﻠﹶﺎ ﻡ ﹶﻟ ﻢ
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ
ﺻ ﺪ ﺭ ِﻣ ﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ -ﹶﺃ ﱠﻥ ﻣﺎ
ﻚ :ﹶﺃﺭﺍ ﺩ -
ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﹶﻠ ِ
ﺏ ِﺯ ﺩﻧِﻲ
ﻚ ِﻟ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ } :ﻭﹸﻗ ﹾﻞ ﺭ ﻳ ﹸﻜ ﻦ ﺷﻜﺎ ،ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﹶﻃﹶﻠﺒﺎ ﻟِ ﻤﺰِﻳ ِﺪ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ ،ﻭﹶﺃﻧﺎ ﹶﺃ ﺣ ﻖ ِﺑﻪِِ ،ﻟﹶﺄﻧ ﻪ ﻣ ﹾﺄﻣﻮ ﺭ ِﺑ ﹶﺬِﻟ
ﻚ ِﺑ ﹶﻄﺮِﻳ ِﻖ ﺍﹾﻟ ﻤﺸﺎ ﹶﻛﹶﻠ ِﺔ. ﺸ ِﻋ ﹾﻠﻤﺎ{ ]ﻃﻪ [١١٤ :ﻭﹸﺃ ﹾﻃِﻠ ﻖ ﺍﻟ
ﺖ ﹶﺃ ﺣ ﻖ ِﺑﻪِ ،ﻭ ﹶﻗ ﺪ ﻋِﻠ ﻤﺘ ﻢ ﹶﺃﻧﻲ ﻟﹶـ ﻢ ﹶﺃﺷـﻚ، ﻚ ﻣﺘ ﹶﻄ ﺮﻗﹰﺎ ِﺇﹶﻟﻴﻪِ ،ﹶﻟ ﹸﻜﻨ ﺸ ﻱ :ﻣ ﻌﻨﺎ ﻩ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﺍﻟ ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟِﺈﻣﺎ ﻡ ﺍﹾﻟ ِﻤ ﺰ
ﺼﺪﻭ ِﺭ ِﻩ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﻌﹶﻠ ﻢ ﹶﺃﻧ ﻪ ﺧﻴـ ﺮ ﻭﻟﹶـ ِﺪﺿﻌﺎ ،ﹶﺃ ﻭ ِﻟ ﺴ ِﻪ ﺗﻮﺍ ﻓﹶﺎ ﻋﹶﻠﻤﻮﺍ ﹶﺃﻧ ﻪ ﹶﻛ ﹶﺬِﻟﻚ ،ﻭِﺇﻧﻤﺎ ﺭ ﺟ ﺢ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ
ﲔ ِﺇﻟﹶﻰ ﻋﻴ ِﻦ ﺍﹾﻟﻴ ِﻘﲔِ ،ﹶﺃ ﻭ ِﻟﹶﺄﻧ ﻪ ﹶﻟﻤﺎ ﺍ ﺣﺘ ﺞ ﻋﻠﹶـﻰ
ﺴﻠﹶﺎﻡ ،ﹶﻓﻠِﻠﺘ ﺮﻗﱢﻲ ِﻣ ﻦ ِﻋ ﹾﻠ ِﻢ ﺍﹾﻟﻴ ِﻘ ِ
ﺁ ﺩ ﻡ ،ﻭﹶﺃﻣﺎ ﺳﺆﺍ ﹸﻝ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺐ
ﺨﻄﱠﺎِﺑ ﻲ :ﻣـ ﹾﺬ ﻫ ﺤ ﻪ ﻣﺎ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺿﻴ ﻚ ِﻟﻴ ﹾﻈ ﻬ ﺮ ﺩﻟِﻴﹸﻠ ﻪ ِﻋﻴﺎﻧﺎ ،ﻭﺗ ﻮ ِ
ﺐ ﹶﺫِﻟ
ﺖ ﹶﻃﹶﻠ ﺤﻴِﻲ ﻭﻳﻤِﻴ ﲔ ِﺑﹶﺄ ﱠﻥ ﺭﺑ ﻪ ﻳ
ﺸ ِﺮ ِﻛ
ﺍﻟﹾ ﻤ
ﺴﻪِ ،ﻭﻟﹶﺎ ﻋﻠﹶـﻰﻚ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﺸ ﻑ ﺑِﺎﻟ ﺲ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ﻫﺬﹶﺍ ﺍ ﻋِﺘﺮﺍ ﻀ ﻢ ِﻣ ﻦ ﺍﻟﻨ ﹾﻔﺲِ ،ﻭﹶﻟﻴ
ﺿ ﻊ ﻭﺍﹾﻟ ﻬ ﺚ ﺍﻟﺘﻮﺍ ﺤﺪِﻳ ِﻫﺬﹶﺍ ﺍﹾﻟ
ﺐ ﻓِﻲ ﻗﹸـ ﺪ ﺭ ِﺓ ﺍﻟﻠﱠـ ِﻪ ﻚ ﹶﺃﻧﺎ ﻭﹶﻟ ﻢ ﹶﺃ ﺭﺗ ﻚ ﻋ ﻦ ﹸﻛ ﱢﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬﻤﺎ ﻳﻘﹸﻮ ﹸﻝِ :ﺇﺫﹶﺍ ﹶﻟ ﻢ ﹶﺃ ﺷ ﺸ ِﺇﺑﺮﺍﻫِﻴﻢ ،ﹶﻟ ِﻜ ﻦ ﻓِﻴ ِﻪ ﻧ ﹾﻔ ﻲ ﺍﻟ
ﺴﹶﺄﹶﻟ ﹶﺔ ﻣِـ ﻦ ﺏ ِﺑﻪِ ،ﻭﻓِﻴ ِﻪ ﺍﹾﻟِﺈ ﻋﻠﹶﺎ ﻡ ِﺑﹶﺄ ﱠﻥ ﺍﹾﻟ ﻤ
ﻚ ﻓِﻴ ِﻪ ﻭﻟﹶﺎ ﻳ ﺮﺗﺎ ﺸ ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻰ ِﺇ ﺣﻴﺎ ِﺀ ﺍﹾﻟ ﻤ ﻮﺗﻰ ،ﹶﻓِﺈﺑﺮﺍﻫِﻴ ﻢ ﹶﺃ ﻭﻟﹶﻰ ِﺑﹶﺄ ﹾﻥ ﻟﹶﺎ ﻳ
ﺐ ِﺯﻳﺎ ﺩ ِﺓ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ ،ﻭﺍﺳـِﺘﻔﹶﺎ ﺩ ِﺓ ﻣ ﻌ ِﺮﻓﹶـ ِﺔ ﹶﻛﻴ ِﻔﻴـ ِﺔ ﺸﻚ ،ﹶﻟ ِﻜ ﻦ ِﻣ ﻦ ِﻗﺒ ِﻞ ﹶﻃﹶﻠ ِ ﺽ ِﻣ ﻦ ِﺟ ﻬ ِﺔ ﺍﻟ ِﻗﺒ ِﻞ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﹶﻟ ﻢ ﺗ ﻌ ﺮ
ﺻ ﹲﻞ
ﺠ ﺪ ﻩ ِﺑ ِﻌ ﹾﻠ ِﻢ ﺍﹾﻟﹸﺄ ﻣِﻨﻴﺔِ ،ﻭﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻓِﻲ ﺍﹾﻟ ﻮ ﺟ ﻬﻴ ِﻦ ﺣﺎ ِ
ﺠ ﺪ ِﻣ ﻦ ﺍﻟ ﱡﻄ ﻤ ﹾﺄﻧِﻴﻨ ِﺔ ِﺑ ِﻌ ﹾﻠ ِﻢ ﺍﹾﻟ ﹶﻜﻴ ِﻔﻴ ِﺔ ﻣﺎ ﹶﻟ ﻢ ﺗ ِ
ﺲ ﺗ ِ ﺍﹾﻟِﺈ ﺣﻴﺎﺀِ ،ﻭﺍﻟﻨ ﹾﻔ
ﻕ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍﻟِﺎﺳـِﺘ ﺪﻟﹶﺎ ِﻝ ﺐ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ ِﺣﺴﺎ ﻭ ِﻋﻴﺎﻧﺎِ ،ﻟﹶﺄﻧ ﻪ ﹶﻓ ﻮ ﺚ ﻣ ﺮﻓﹸﻮﻉ ،ﻭﹶﻗ ﺪ ﻗِﻴ ﹶﻞِ :ﺇﻧ ﻪ ِﺇﻧﻤﺎ ﹶﻃﹶﻠ
ﻭﺍﻟﺜﱠﺎِﻟ ﹸ
ﺨﺒ ﺮ ﻛﹶﺎﹾﻟ ﻤﻌﺎﻳﻨ ِﺔ«
ﺲ ﺍﹾﻟ
ﺴﻠﹶﺎ ﻡ» :ﹶﻟﻴ
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﺨﻮﺍ ِﻃﺮ ،ﹶﻓ ﹶﻘ ﺪ ﻗﹶﺎ ﹶﻝ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺱ ﻭﺍﹾﻟ
ﺴﺘ ِﺪ ﹸﻝ ﻟﹶﺎ ﺗﺰﻭ ﹸﻝ ﻋﻨ ﻪ ﺍﹾﻟ ﻮﺳﺎ ِﻭ
ﻭﺍﻟﹾ ﻤ
" ﺍﻧﺘﻬﻰ.
ﺴﻠﹶﺎ ﻡ ِﻣ ﻦ ﹶﺃ ﹾﻛ ﻤ ِﻞ ﺍﹾﻟﹶﺄﻧِﺒﻴﺎ ِﺀ ﻓِﻲ ﻣ ﺮﺗﺒ ِﺔ ﺍﻟﺘ ﻮﺣِﻴﺪِ ،ﻭ ﻣﻘﹶﺎ ِﻡ ﺍﻟﺘ ﹾﻔﺮِﻳ ِﺪ ﺣﺘﻰ ﹶﺃ ﻣ ﺮﻧﺎ ِﺑ ﻤﺘﺎﺑ ﻌِﺘ ِﻪ
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﻭِﺇﺑﺮﺍﻫِﻴ ﻢ ﻋﻠﹶﻴ ِﻪ ﺍﻟ
ﺸﻚ ،ﻭﻫـ ﻮ ﻣِـ ﻦ ﺸﻚ؟ ِﺇ ﹾﺫ ﹶﻟ ﻮ ﺟﺎ ﺯ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺼ ﻮ ﺭ ِﻣﻨ ﻪ ﺍﻟ
ﻒ ﻳﺘ ﺴﺘﻘِﻴﻢِ ،ﹶﻓ ﹶﻜﻴ ﻋﻠﹶﻰ ﹶﻃﺮِﻳ ِﻘ ِﻪ ﺍﹾﻟ ﹶﻘ ِﻮ ِﱘ ﻭ ﺳﺒِﻴِﻠ ِﻪ ﺍﹾﻟ ﻤ
ﲔ .ﻭﺍﹾﻟﺤﺎ ﹸﻝ ﹶﺃﻧ ﻪ ﹶﺃﺭﺍ ﺩ ﺑِﺎﻟ ﺪﻟِﻴ ِﻞ ﺍﹾﻟﺒ ﺮﻫﺎِﻧ ﻲﲔ ﺍﻟﺘﺎِﺑ ِﻌ ﺤ ﻦ ِﻣ ﻦ ﺍﻟﻠﱠﺎ ِﺣ ِﻘ ﲔ ﹶﻟﺠﺎ ﺯ ﹶﻟﻨﺎ ﺑِﺎﹾﻟﹶﺄﻭﻟﹶﻰ ،ﻭﻧ ﲔ ﺍﹾﻟ ﻤﺘﺒﻮ ِﻋ ﺍﹾﻟ ﻤ ﻌﺼﻮ ِﻣ
ﻚ ﻋ ِﻦ ﺍﹾﻟﺨﻠِﻴ ِﻞ ﺍﻟ ﺮ ﺣﻤﺎِﻧﻲ ،ﻭﺇِﻳﺼﺎِﻟ ِﻪ ِﺇﻳﺎ ﻩ ِﺇﻟﹶﻰ ﺍﻟﹾ ﻤﻘﹶﺎ ِﻡ ﺍﻟِﺎ ﹾﻃ ِﻤﹾﺌﻨﺎِﻧﻲ ،ﻭﺍﹾﻟﺤﺎ ِﻝ ﺍﹾﻟ ﻌﻴﺎِﻧ ﻲ. ﺸ ﻧ ﹾﻔ ﻲ ﺍﻟ
١٧٣
ﺾ ﺍﻟﹾـﹸﺄﻣﻮ ِﺭ ﺸ ِﺮﻳ ِﺔ ﻓِﻲ ﺑﻌـ ِ ﺠِﺒﱠﻠ ِﺔ ﺍﹾﻟﺒ
) ﻭﻳ ﺮ ﺣ ﻢ ﺍﻟﱠﻠ ﻪ ﻟﹸﻮﻃﹰﺎ( ﻓﹶﺎﹾﻟ ﻤ ﻌﻨﻰ ،ﻭﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶ ﻋﹶﻠ ﻢ ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ِﺑ ﻤ ﹾﻘﺘﻀﻰ ﺍﹾﻟ ِ
ﻚ ﺍﹾﻟ ِﻤﺤﺎﻝِ ،ﹶﻓِﺈﻧﺎ ﻣـ ﹾﺄﻣﻮﺭﻭ ﹶﻥ ِﺑ ﻤﺘﺎﺑﻌـ ِﺔ ﺸ ﲑ ِﺓ ﺍﻟﹾ ﹶﻘ ِﻮﻳﺔِ ،ﹶﻓﻴﺠﻮ ﺯ ﹶﻟﻨﺎ ِﻣﹾﺜ ﹸﻞ ﹶﺫِﻟ
ﻀﺮﻭ ِﺭﻳ ِﺔ ﻳﻤِﻴ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟِﺎ ﺳِﺘﻌﺎﻧ ِﺔ ﺑِﺎﹾﻟ ﻌ ِ
ﺍﻟ
ﺏ. ﺼﻮﺍ ِﺏ ﻭﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﹶﺃ ﻋﹶﻠ ﻢ ﺑِﺎﻟ ﺏ ﺍﹾﻟﹶﺄ ﺭﺑﺎ ِ
ﺏ ﻣ ﻊ ﺍﻟِﺎ ﻋِﺘﻤﺎ ِﺩ ﻋﻠﹶﻰ ﺭ ﺏ ﺍﹾﻟ ﹶﻜﻤﺎ ِﻝ ﻓِﻲ ﺍﻟﺘ ﻌﱡﻠ ِﻖ ﺑِﺎﹾﻟﹶﺄ ﺳﺒﺎ ِ
ﹶﺃ ﺭﺑﺎ ِ
ﺖ ﻋﹶﻠﻴﻨﺎ
ﻚ ﹶﻟ ﺮ ﺟ ﻤﻨﺎ ﻙ ﻭﻣﺎ ﹶﺃﻧ
ﺴﻠﹶﺎ ﻡ } :ﻭﹶﻟ ﻮﻟﹶﺎ ﺭ ﻫ ﹸﻄ ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ
ﺐ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻭ ِﻣﻨ ﻪ ﹶﻗ ﻮﹸﻟ ﻪ ﺗﻌﺎﻟﹶﻰ ِﺣﻜﹶﺎﻳ ﹰﺔ ﻋ ﻦ ﹶﻗ ﻮ ِﻡ ﺷ ﻌﻴ ٍ
ﺤ ِﻤﻴـﺎ ﻭ ﻣ ﹶﻜ ﺮﻣـﺎ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ -ﻛﹶﺎ ﹶﻥ ﻣ ﻌ ﱠﻈﻤﺎ ﻭ ﻣ ﻚ ﻧِﺒﻴﻨﺎ - ِﺑ ﻌﺰِﻳ ٍﺰ{ ]ﻫﻮﺩ [٩١ :ﻭ ﹶﻛ ﹶﺬِﻟ
ﺠ ﺪ ﻙ ﻳﺘِﻴﻤﺎ ﻓﹶﺂﻭﻯ{ ]ﺍﻟﻀﺤﻰ [٦ :ﻭﹶﻟ ﻮ ﺐ ﻭ ﹶﻏﻴ ِﺮﻩِ ،ﻭِﺇﹶﻟﻴ ِﻪ ﺍﹾﻟِﺈﳝﺎ ُﺀ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ} :ﹶﺃﹶﻟ ﻢ ﻳ ِ
ِﻟ ﹸﻘ ﺮِﺑ ِﻪ ِﻣ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ
ﻉ ِﺇﻟﹶـﻰﺐ ﹶﺃ ﻭ ﺳﺎ ٍﻉ ﺑِﺎﻟ ﱠﻄﹶﻠ ِ ﻱِ :ﻣ ﹾﻘﺪﺍ ﺭ ﻃﹸﻮ ِﻝ ﺯ ﻣ ِﻦ ﹸﻟﺒﺜِ ِﻪ ﻭﺟﺎ َﺀﻧِﻲ ﺩﺍ ٍﻒ ﹶﺃ
ﺚ ﻳﻮ ﺳ ﺠ ِﻦ ﻃﹸﻮ ﹶﻝ ﻣﺎ ﹶﻟِﺒ ﹶ
ﺴ ﺖ ﻓِﻲ ﺍﻟ ﹶﻟِﺒﹾﺜ
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟﺴـﻠﹶﺎ ﻡ
ﻒ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺠﻮﺍ ِﺯ .ﻟﹶ ِﻜ ﻦ ﻳﻮ ﺳ ﺝ ﻋ ﻤﻠﹰﺎ ﺑِﺎﹾﻟ
ﺨﺮﻭ ﺕ ﺍﹾﻟ ﺖ ﺍﻟﺪﺍ ِﻋ ﻲ( .ﹶﺃﻱ ﻭﹶﻟﺒﺎ ﺩ ﺭ
ﺝ )ﹶﻟﹶﺄ ﺟﺒ
ﺨﺮﻭ ِ ﺍﹾﻟ
ﻚ
ﺤ ﹾﻜ ِﻢ ﺗ ﹶﻘﻀﻴ ِﻪ ﹶﺫﻟِﻚ ،ﹶﻛﻤﺎ ﻋﺒ ﺮ ﺍﻟﱠﻠ ﻪ ﺳﺒﺤﺎﻧ ﻪ ﻋﻨ ﻪ} :ﹶﻓﹶﻠﻤﺎ ﺟﺎ َﺀﻩ ﺍﻟ ﺮﺳﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ﺍ ﺭﺟِـ ﻊ ِﺇﻟﹶـﻰ ﺭﺑـ ﺻﺒ ﺮ ِﻟ
ﺼ ﺪ ﻩ ﺍﹾﻟﺒـ ﺮﺍ َﺀ ﹸﺓ ِﻣﻤـﺎ
ﻚ ﺍﹾﻟ ﻤﻘﹶﺎ ِﻡ ِﻣ ﻤ ﻦ ﹶﻗ
ﻓﹶﺎ ﺳﹶﺄﹾﻟ ﻪ{ ]ﻳﻮﺳﻒِ [٥٠ :ﺇﻟﹶﻰ ﺁ ِﺧ ِﺮ ِﻩ ﻭ ﺭﺑﻤﺎ ﻭ ﺟﺒﺘ ﻪ ﻋﹶﻠﻴ ِﻪ ﻓِﻲ ﻣﺮﺍ ِﻡ ﺫﹶِﻟ
ﺐ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﻋﻠﹶﻰ ِﺟ ﻬ ِﺔ ﺍﻟﺘ ﻌﻈِﻴ ِﻢ ﻭﺍﻟﹾـِﺈ ﹾﻛﺮﺍﻡِ ،ﹶﺃﻟﹶـﺎ ﺴﻨ ِﺔ ﺍﹾﻟ ﻌﻮﺍﻡِ ،ﻟﻴﻘﹶﺎِﺑ ﹶﻞ ﺻﺎ ِﺣ ﺍ ﺷﺘ ِﻬ ﺮ ﻓِﻲ ﺣ ﱢﻘ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ِﻡ ﻋﻠﹶﻰ ﹶﺃﹾﻟ ِ
ﲔ ﻓِﻲ ﹶﻃﺮِﻳﻖٍ ،ﹶﻓﻤـ ﺮ ﺕ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺾ ﹸﺃ ﻣﻬﺎ ِ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ -ﻛﹶﺎ ﹶﻥ ﻳ ﹶﻜﱢﻠ ﻢ ﺑ ﻌ ﺗﺮﻯ »ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ -
ﺕ " .ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺝ ﺍﻟﻄﱠﺎ ِﻫﺮﺍ ِ ﺴﻠﹶﺎ ﻡِ " :ﺇ ﱠﻥ ﻫﺬِ ِﻩ ﹸﻓﻠﹶﺎﻧ ﹸﺔ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺯﻭﺍ ِ
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﺻﺤﺎِﺑﻲ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻋﹶﻠﻴ ِﻪ
ﺠﺮﻯ ﺍﻟ ﺪ ِﻡ« ". ﺠﺮِﻱ ِﻣ ِﻦ ﺍﺑ ِﻦ ﺁ ﺩ ﻡ ﻣ
ﺸﻴﻄﹶﺎ ﹶﻥ ﹶﻟﻴ ﻚ ﹶﻇ ﻦ ﺍﻟﺴﻮﺀِ؟ ﹶﻓﻘﹶﺎ ﹶﻝِ " :ﺇ ﱠﻥ ﺍﻟ ﺍﻟﱠﻠﻪِ ،ﹶﺃﻳ ﹶﻈ ﻦ ﻓِﻴ
ﺴﻠﹶﺎﻡ ،ﻭﺗ ﺮﻛﹶـ ﻪ ﺍﻟِﺎﺳـِﺘ ﻌﺠﺎ ﹶﻝ
ﻒ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺻﺒ ﺮ ﻳﻮ ﺳ
ﺸِﺘ ﻲ -ﺭ ِﺣ ﻤ ﻪ ﺍﻟﱠﻠ ﻪ :ﻫ ﻮ ﻣﺒِﻨ ﻲ ﻋﻠﹶﻰ ِﺇ ﺣﻤﺎ ِﺩ ِﻩ ﻗﹶﺎ ﹶﻝ ﺍﻟﺘﻮ ِﺭِﺑ
ﺚ ﺗﻨﺒِﻴﻬـﺎ ﻋﻠﹶـﻰ ﹶﺃ ﱠﻥ
ﺤﺪِﻳ ِ ﺿ ﻤ ِﻦ ﻫﺬﹶﺍ ﺍﹾﻟ ﺲ ﻋﹶﻠﻴﻪِ ،ﻗﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﻓِﻲ ِ ﺤﺒ ِﺠ ِﻦ ﻣ ﻊ ﺍ ﻣِﺘﺪﺍ ِﺩ ﻣ ﺪ ِﺓ ﺍﹾﻟ
ﺴ
ﺨﺮﻭﺝِ ﻋ ِﻦ ﺍﻟ ﺑِﺎﹾﻟ
ﺸ ﺮ ﻳ ﹾﻄ ﺮﹸﺃ ﻋﹶﻠﻴ ِﻬ ﻢ
ﺴﻠﹶﺎﻡ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧﻮﺍ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ِﺑ ﻤﻜﹶﺎ ٍﻥ ﻟﹶﺎ ﻳﻨﺎ ِﺯﹸﻟ ﻬ ﻢ ﻓِﻴ ِﻪ ﹶﺃ ﺣﺪ ،ﹶﻓِﺈﻧ ﻬ ﻢ ﺑ ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ ﺍﹾﻟﹶﺄﻧِﺒﻴﺎ َﺀ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﻟ
ﺖ :ﻫﺬﹶﺍ ﻣﺎ ﹶﻗ ﺮ ﺭﻧﺎ ﻩ ِﻣ ﻦ ﺴﺒﻮ ﻩ ﺳﻴﹶﺌ ﹰﺔ .ﹸﻗ ﹾﻠ ﺤ ﺼﺔﹰ ،ﻭﻟﹶﺎ ﺗ ﻚ ﻣﻨ ﹶﻘ ﺸﺮِ ،ﹶﻓﻠﹶﺎ ﺗ ﻌﺪﻭﺍ ﹶﺫِﻟ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺣﻮﺍ ِﻝ ﻣﺎ ﻳ ﹾﻄ ﺮﹸﺃ ﻋﻠﹶﻰ ﺍﹾﻟﺒ
ﺴﻠﹶﺎ ﻡ.
ﺼﻠﹶﺎ ﹸﺓ ﻭﺍﻟ
ﻁ ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﻀﻴ ِﺔ ﺳﻴ ِﺪﻧﺎ ﻟﹸﻮ ٍ ﹶﻗ ِ
ﺠ ِﺮ ِﻩ ﻭِﻗﻠﱠـ ِﺔ ﻀ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ ِ -ﺑﺘ ﺲ ِﺇ ﺧﺒﺎﺭﺍ ﻋ ﻦ ﻧِﺒﻴﻨﺎ - ﻚ :ﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﻫﺬﹶﺍ ﹶﻟﻴ ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺍﹾﻟ ﻤﹶﻠ ِ
ﺐ
ﺝ ِﻟﻴﺰﻭ ﹶﻝ ﻋـ ﻦ ﹶﻗﻠﹾـ ِ ﺨﺮﻭ ِ ﺴﻠﹶﺎﻡ ،ﻭﺗ ﺮ ِﻛ ِﻪ ﺍﻟِﺎ ﺳِﺘ ﻌﺠﺎ ﹶﻝ ﺑِﺎﹾﻟ ﺡ ﻳﻮ ﺳﻒ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺻﺒ ِﺮﻩِ ،ﺑ ﹾﻞ ﻓِﻴ ِﻪ ﺩﻟﹶﺎﹶﻟ ﹲﺔ ﻋﻠﹶﻰ ﻣ ﺪ ِ
ﺸﻜﹸﻮ ٍﻙ .ﺍﻧﺘﻬﻰ .ﻭ ﻫﻮِ ﺑ ﻌﻴِﻨ ِﻪ ﹶﻛﻤﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﻩ ﻋﻠﹶﻰ ﻣﺎ ﻟﹶﺎ ﺸﺔِ ،ﻭﻟﹶﺎ ﻳﻨ ﹸﻈ ﺮ ِﺇﹶﻟﻴ ِﻪ ِﺑ ﻌﻴ ِﻦ ﻣ
ﻚ ﻣﺎ ﺍﺗ ِﻬ ﻢ ِﺑ ِﻪ ِﻣ ﻦ ﺍﹾﻟﻔﹶﺎ ِﺣ
ﺍﹾﻟ ﻤِﻠ ِ
ﻚ ِﻣ ﻦ ِﺟ ﻬ ِﺔ ﹶﺃﻧ ﻪ ﹶﻟ ﻢ ﻳﺘ ﺮ ِﻙ ﺍﹾﻟ ﻮﺳـﺎِﺋﻂﹶ،ﺴﻠﹶﺎﻡ ،ﻭ ﹶﺫِﻟ ﻒ ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺼﲑِ ﻳﻮ ﺳ ﺨﻔﹶﻰ ،ﻭﻗِﻴ ﹶﻞ :ﺑ ﹾﻞ ﻓِﻴ ِﻪ ِﺇﺷﺎ ﺭﹲﺓ ِﺇﻟﹶﻰ ﺗ ﹾﻘ ِ ﻳ
٢٧٧
ﺽ ﹸﻛ ﱠﻞ ﻣﺎ ﺁﺗﺎ ﻩ ِﺇﹶﻟﻴ ِﻪ ﺗﻌﺎﻟﹶﻰ.
ﻭﹶﻟ ﻢ ﻳ ﹶﻔ ﻮ
ــــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﺃﻭ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻏﺎﺭ
١٧٤
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﺑﻴﻨﺎ ﻧﺤـ ﻦ ِﻋﻨـ ﺪ ﺴﻴﺐِ ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎﺏٍ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺍ ﹸﳌ
ﺖِ :ﻟ ﻤ ﻦ
ﺼ ٍﺮ ﹶﻓ ﹸﻘ ﹾﻠ
ﺐ ﹶﻗ
ﺿﹸﺄ ِﺇﻟﹶﻰ ﺟﺎِﻧ ِ
ﳉﻨﺔِ ،ﹶﻓِﺈﺫﹶﺍ ﺍ ﻣ ﺮﹶﺃﹲﺓ ﺗﺘ ﻮ
ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِ ،ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ":ﺑﻴﻨﺎ ﹶﺃﻧﺎ ﻧﺎِﺋ ﻢ ﺭﹶﺃﻳﺘﻨِﻲ ﻓِﻲ ﺍ ﹶ
ﻚ ﹶﺃﻏﹶﺎ ﺭ ﻳﺎ
ﺖ ﻣ ﺪِﺑﺮﺍ ،ﹶﻓﺒﻜﹶﻰ ﻋ ﻤ ﺮ ﻭﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻋﹶﻠﻴ
ﺏ ﹶﻓ ﹶﺬ ﹶﻛ ﺮﺕ ﹶﻏﻴ ﺮﺗ ﻪ ﹶﻓ ﻮﱠﻟﻴ
ﳋﻄﱠﺎ ِ
ﺼﺮ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍِ :ﻟ ﻌ ﻤ ﺮ ﺑ ِﻦ ﺍ ﹶ ﻫﺬﹶﺍ ﺍﻟ ﹶﻘ
٢٧٨
ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ "
ﻣﺮﺍﻋﺎﺓ ﺧﻮﺍﻃﺮ ﺍﻷﺣﺒﺔ ﺧﻴﻞ ﺍﻟﻮﺩﺍﺩ ،ﻭﻣﻌﺮﻓﺔ ﻧﻮﺍﺯﻋﻬﻢ ﺣﺒﻞ ﺍﻟﻘﻴﺎﺩ ،ﻭﺑﻨﺎﺀ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻭﲨﺎﻋﺎﺕ ﺍﳊـﻖ
ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ }ﹶﻓ ﻤﻦ ﺷﺎ َﺀ ﹶﻓ ﹾﻠﻴ ﺆ ِﻣ ﻦ ﻭ ﻣ ﻦ ﺷﺎ َﺀ ﹶﻓ ﹾﻠﻴ ﹾﻜ ﹸﻔ ﺮ{ ]ﺍﻟﻜﻬﻒ [٢٩ :ﻓﻼ ﺳﻼﻣﺔ ﳍﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺇﻻ ﺑﻮﺩ
ﻋﻤﻴﻖ ﺑﲔ ﺍﻟﻘﺎﺩﺓ ﻭﺍﳉﻤﻮﻉ ،ﻓﻼ ﻳﻨﻈﺮ ﺍﻟﻘﺎﺋﺪ ﺇﱃ ﺣﻘﻪ ﻋﻠﻴﻬﻢ ﻓﻘﻂ ﺑﻞ ﻳﻨﻈﺮ ﺇﱃ ﻭﺍﺟﺒﻬﻢ ﻋﻠﻴﻪ ،ﻓﻠـﻴﺤﻆ
ﺑﺪﻣﻌﺔ ﺍﻟﻌﲔ ﻭﺧﻔﻘﺔ ﺍﻟﻘﻠﺐ ﻭﻗﺸﻌﺮﻳﺮﺓ ﺍﻟﺒﺪﻥ ﻣﻨﻬﻢ ،ﻓﻼ ﻳﺰﻋﺞ ﺧﻮﺍﻃﺮﻫﻢ ﻭﻻ ﻳﺜﻘﻞ ﻋﻠﻴﻬﻢ ﺑﻮﻃﺄﺓ ﺍﻟﻘﻴﺎﺩﺓ،
ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻢ ،ﻓﺈﻥ ﺍﻟﻨﻔﻮﺱ ﺗﻨﻔﺮ ﻣﻦ ﺍﻟﺘﻬﺠﻢ ﺍﻟﻜﺜﻴﻒ ﺍﻟﺜﻘﻴﻞ ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻣﻄـﺮﹰﺍ
ﻣﻦ ﻋﺴﻞ ،ﺑﻞ ﺣﺎﻟﻪ ﻣﻌﻬﻢ ﻛﻨﺴﻤﺔ ﺍﻟﺮﻳﺢ ﻭﻋﻠﻰ ﻭﺟﻨﺔ ﺍﻟﻄﻔﻠﺔ ﺍﻟﺒﻬﻴﺔ.
ﻻ ﻗﻴﺎﺩﺓ ﺻﺎﺋﺒﺔ ﺩﻭﻥ ﺧﱪﺓ ﻋﻤﻴﻘﺔ ﺑﺎﻟﺮﺟﺎﻝ ،ﻭﻣﻌﺮﻓﺔ ﻣﺴﺘﻮﻳﺎﻢ ﻭﻗﺪﺭﺍﻢ ،ﻭﻣﺮﺍﻋﺎﺓ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺍﺕ ،ﻓﺄﺑﻮﺍ
ﺫﺭ ﺧﲑ ﻣﻦ ﺃﻗﻠﺖ ﺍﻟﻐﱪﺍﺀ ﻭﺃﻇﻠﺖ ﺍﳋﻀﺮﺍﺀ ﰲ ﺻﺪﻕ ﺍﻟﻠﻬﺠﺔ ﻣﻨﻪ ﻟﻜﻨﻪ ﺿﻌﻴﻒ ﻋﻠﻰ ﺍﻹﻣـﺎﺭﺓ ﰲ ﺯﻣـﻦ
ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﻳﻌﻠﻢ ﻣﻨﻪ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﻗﺒﻮﻝ ﺍﳊﻖ ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﳛـﺐ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨـﻪ ،ﻗﹶـﺎ ﹶﻝ:
ﻓﻴﻮﺍﺟﻬﻪ ﺑﺬﻟﻚ ،ﻭﻳﻌﻠﻢ ﺿﻌﻒ ﻏﲑﻩ ﻋﻦ ﺍﻹﻣﺎﺭﺓ ﻓﻴﻌﺮﺽ ﻋﻨﻪ ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ ﺭ ِ
ﻼ ِﻥ ِﻣ ﻦ ﹶﻗ ﻮﻣِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﺪ ﺍﻟ ﺮ ﺟﹶﻠﻴ ِﻦ :ﺃﹶ ﻣ ﺮﻧﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﻭﻗﹶﺎ ﹶﻝ ﺍﻵﺧـ ﺮ
ﺖ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻧﺎ ﻭ ﺭ ﺟ ﹶ
ﺩ ﺧ ﹾﻠ
ﺹ ﻋﹶﻠﻴ ِﻪ«.٢٧٩ ِﻣﹾﺜﹶﻠﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝِ» :ﺇﻧﺎ ﹶﻻ ﻧﻮﻟﱢﻲ ﻫﺬﹶﺍ ﻣ ﻦ ﺳﹶﺄﹶﻟﻪ ،ﻭ ﹶﻻ ﻣ ﻦ ﺣ ﺮ
ﻫﺬﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﻫﻮ ﺣﺒﻴﺐ ﺍﻟﻘﻠﻮﺏ ،ﻳﻔﺪﻳﻪ ﺻﺤﺒﻪ ﺑﺄﺭﻭﺍﺣﻬﻢ ،ﻭﻫﻮ ﺃﺣﺐ ﺇﻟﻴﻬﻢ ﻣـﻦ ﺃﻧﻔﺴـﻬﻢ
ﻭﺃﻫﻠﻴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ،ﻭﻣﻊ ﺫﻟﻚ ﻳﺮﺍﻋﻲ ﺧﻮﺍﻃﺮ ﺃﺻﺤﺎﺑﻪ ﺣﱴ ﻣﺎ ﻳﺆﺫﻳﻬﻢ ﺑﺸﻲﺀ ،ﺑﻞ ﻳﺘﻮﺩﺩ ﻟﺼﻐﲑﻫﻢ ﻓﻌـ ﻦ
ﺥ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻪ ﹶﺃﺑﻮ ﻋ ﻤﻴ ٍﺮ -ﻗﹶـﺎ ﹶﻝ :ﹶﺃ ﺣﺴِـﺒ ﻪ - ﺱ ﺧﹸﻠﻘﹰﺎ ،ﻭﻛﹶﺎ ﹶﻥ ﻟِﻲ ﹶﺃ ﺴ ﻦ ﺍﻟﻨﺎ ِ ﹶﺃﻧﺲٍ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﹶﺃ ﺣ
ﻼ ﹶﺓ ﻭ ﻫ ﻮ
ﺼﹶﻀ ﺮ ﺍﻟ
ﺐ ِﺑﻪِ ،ﹶﻓ ﺮﺑﻤﺎ ﺣ
ﹶﻓﻄِﻴﻤﺎ ،ﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺟﺎ َﺀ ﻗﹶﺎ ﹶﻝ» :ﻳﺎ ﹶﺃﺑﺎ ﻋ ﻤﻴﺮٍ ،ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺍﻟﻨ ﻐﻴ ﺮ« ﻧ ﻐ ﺮ ﻛﹶﺎ ﹶﻥ ﻳ ﹾﻠ ﻌ
٢٨٠
ﺼﻠﱢﻲ ِﺑﻨﺎ " ﻀﺢ ،ﹸﺛ ﻢ ﻳﻘﹸﻮ ﻡ ﻭﻧﻘﹸﻮ ﻡ ﺧ ﹾﻠ ﹶﻔ ﻪ ﹶﻓﻴ
ﺲ ﻭﻳﻨ ﺤﺘ ﻪ ﹶﻓﻴ ﹾﻜﻨ
ﻁ ﺍﱠﻟﺬِﻱ ﺗ ﻓِﻲ ﺑﻴِﺘﻨﺎ ،ﹶﻓﻴﺎ ﻣﺮ ﺑِﺎﹾﻟِﺒﺴﺎ ِ
ﺭﻗﺔ ﺗﺬﻭﺏ ﳍﺎ ﺍﳉﺒﺎﻝ ،ﻭﻳﺘﻮﺩﺩ ﻟﻜﺒﲑﻫﻢ ﺣﱴ ﻳﻌﺮﻓﻮﺍ ﺫﻟﻚ ﻣﻨﻪ ﺃﻧﻪ ﺭﻗﻴﻖ ﺭﻓﻴﻖ ﻟﻴﺲ ﲜﺒﺎﺭ ﻓ ﻌ ِﻦ ﺍ ِﳌﺴـ ﻮ ِﺭ
ﺨ ﺮ ﻣ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ :ﻳﺎ ﺑﻨﻲِ ،ﺇﻧ ﻪ ﺑﹶﻠ ﻐﻨِﻲ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﹶﻗ ِﺪ ﻣﺖ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﹾﻗِﺒﻴ ﹲﺔ ﹶﻓﻬـ ﻮ ﻳ ﹾﻘﺴِـ ﻤﻬﺎ،
ﺨ ﺮ ﻣﺔﹶ ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﻩ ﻣ
ﺑ ِﻦ ﻣ
- ٢٧٨ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١١٥١ - ٣٢٤٢(٤١٢ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﻣـﻦ
ﻓﻀﺎﺋﻞ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺭﻗﻢ ) .٢٣٩٥ﺗﺘﻮﺿﺄ( ﻣﻦ ﺍﻟﻮﺿﺎﺀﺓ ﻭﻫﻲ ﺍﳊﺴﻦ ﻭﺍﻟﻨﻈﺎﻓﺔ ﺃﻭ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻭﺗﻔﻌﻞ ﺫﻟﻚ ﻟﺘﺰﺩﺍﺩ ﻭﺿﺎﺀﺓ ﻭﺣﺴﻨﺎ.
)ﻏﲑﺗﻪ( ﻭﻫﻲ ﺍﳊﻤﻴﺔ ﺍﻷﻧﻔﺔ ﻋﻠﻰ ﺃﻫﻠﻪ) .ﻓﻮﻟﻴﺖ ﻣﺪﺑﺮﺍ( ﺫﻫﺒﺖ ﻣﻌﺮﺿﺎ ﻋﻨﻬﺎ) .ﻓﺒﻜﻰ ﻋﻤﺮ( ﺷﻜﺮﺍ ﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﻣﺎ ﺃﻭﻻﻩ ﻣـﻦ ﻧﻌﻤـﻪ
ﻭﺗﺄﺩﺑﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ [
) - ٢٧٩ﺥ( ٧١٤٩ﻭ)ﻡ( (١٧٣٣) - ١٤
- ٢٨٠ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ] - ١٧٥٨ - ٦٢٠٣(٦٣٦ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻵﺩﺍﺏ ﺑـﺎﺏ ﺍﺳـﺘﺤﺒﺎﺏ
ﲢﻨﻴﻚ ﺍﳌﻮﻟﻮﺩ ﻋﻨﺪ ﻭﻻﺩﺗﻪ ..ﺭﻗﻢ ) ٢١٥٠ﻓﻄﻴﻢ( ﻣﻔﻄﻮﻡ ﻗﺪ ﺍﻧﺘﻬﻰ ﺭﺿﺎﻋﻪ) .ﻳﻨﻀﺢ( ﻳﺮﺵ ﺑﺎﳌﺎﺀ[
١٧٥
ﺖ
ﻉ ِﻟ ﻲ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﹶﺄ ﻋ ﹶﻈﻤـ ﺐ ِﺑﻨﺎ ِﺇﹶﻟﻴﻪِ ،ﹶﻓ ﹶﺬ ﻫﺒﻨﺎ ﹶﻓ ﻮ ﺟ ﺪﻧﺎ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﻣﻨ ِﺰِﻟﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ :ﻳﺎ ﺑﻨ ﻲ ﺍ ﺩ ﻓﹶﺎ ﹾﺫ ﻫ
ﺝ ﻭ ﻋﹶﻠﻴ ِﻪ ﹶﻗﺒـﺎ ٌﺀ
ﺨ ﺮ
ﺠﺒﺎﺭٍ ،ﻓﹶ ﺪ ﻋ ﻮﺗﻪ ،ﹶﻓ
ﺲ ِﺑ ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺑﻨﻲِ ،ﺇﻧ ﻪ ﹶﻟﻴ ﺖ :ﹶﺃ ﺩﻋﻮ ﹶﻟ ﹶﺫِﻟﻚ ،ﹶﻓ ﹸﻘ ﹾﻠ
٢٨١
ﻚ« ﹶﻓﹶﺄ ﻋﻄﹶﺎ ﻩ ِﺇﻳﺎ ﻩ "
ﺨ ﺮ ﻣﺔﹸ ،ﻫﺬﹶﺍ ﺧﺒ ﹾﺄﻧﺎ ﻩ ﹶﻟ
ﺝ ﻣ ﺰ ﺭ ﺭ ﺑِﺎﻟ ﱠﺬ ﻫﺐِ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻳﺎ ﻣ
ِﻣ ﻦ ﺩِﻳﺒﺎ ٍ
ﻭﻛﺬﺍ ﻋﻠﻰ ﺍﶈﺒﲔ ﺃﻥ ﻳﺮﺍﻋﻮﺍ ﺧﻮﺍﻃﺮ ﺍﻟﻜﺒﺎﺭ ﻭﺣﺎﺟﺎﻢ ﻓﻼ ﻳﺮﻫﻘﻮﻢ ،ﻓﺈﻥ ﻟﻠﻨﺎﺱ ﺣﺎﺟﺎﺕ ﻣﻊ ﺃﻧﻔﺴـﻬﻢ
ﻭﺃﻫﻠﻴﻬﻢ ،ﻭﻗﺪ ﻋﺎﺗﺐ ﺍﷲ ﺃﻗﻮﺍﻣﹰﺎ ﺃﻛﺜﺮﻭﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺇﻃﺎﻟﺔ ﺍﳉﻠـﻮﺱ ﰲ ﺑﻴﺘـﻪ ﺩﻭﻥ ﻣﺮﺍﻋـﺎﺓ
ﺕ ﺍﻟﻨِﺒ ﻲ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻳ ﺆ ﹶﺫ ﹶﻥ ﹶﻟﻜﹸـ ﻢ
ﺣﺎﺟﺘﻪ ﻷﻫﻠﻪ ﻭﺗﻔﺮﻏﻪ ﳍﻢ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ} :ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻟﹶﺎ ﺗ ﺪ ﺧﻠﹸﻮﺍ ﺑﻴﻮ
ﺚ ِﺇ ﱠﻥ
ﲔ ِﻟﺤـﺪِﻳ ٍ
ﺴ
ﺴﺘ ﹾﺄِﻧ ِ
ﺸﺮﻭﺍ ﻭﻟﹶﺎ ﻣ
ِﺇﻟﹶﻰ ﹶﻃﻌﺎ ٍﻡ ﹶﻏﻴ ﺮ ﻧﺎﻇِﺮِﻳ ﻦ ِﺇﻧﺎ ﻩ ﻭﹶﻟ ِﻜ ﻦ ِﺇﺫﹶﺍ ﺩﻋِﻴﺘ ﻢ ﻓﹶﺎ ﺩ ﺧﻠﹸﻮﺍ ﹶﻓِﺈﺫﹶﺍ ﹶﻃ ِﻌ ﻤﺘ ﻢ ﻓﹶﺎﻧﺘ ِ
ﺤ ﻖ { ]ﺍﻷﺣـﺰﺍﺏ ،[٥٣ :ﻭﻫﻜـﺬﺍ ﺤﻴِﻲ ِﻣ ﻦ ﺍﹾﻟ ﺴﺘ ﺤﻴِﻲ ِﻣﻨ ﹸﻜﻢ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ﺴﺘ ﹶﺫِﻟ ﹸﻜ ﻢ ﻛﹶﺎ ﹶﻥ ﻳ ﺆﺫِﻱ ﺍﻟﻨِﺒ ﻲ ﹶﻓﻴ
ﺗﺴﺘﻘﻴﻢ ﺍﳌﻌﺎﺩﻟﺔ ﺑﲔ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﳉﻤﻮﻉ ،ﻣﺒﺎﺩﻟﺔ ﺣﺐ ﲝﺐ ﻭﻭﺩﺍﺩ ﺑﻮﺩﺍﺩ.
ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﺭﺣﻠﺔ ﻃﺎﻋﺔ ﷲ ،ﺭﺣﻠﺔ ﺗﺴﺠﻞ ﻓﻴﻬﺎ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺬﺭ }ﹶﻓﻤ ﻦ ﻳ ﻌ ﻤ ﹾﻞ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ﺭ ٍﺓ ﺧﻴﺮﺍ ﻳ ﺮ ﻩ ) (٧ﻭ ﻣ ﻦ
ﻳ ﻌ ﻤ ﹾﻞ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ﺭ ٍﺓ ﺷﺮﺍ ﻳ ﺮ ﻩ )] {(٨ﺍﻟﺰﻟﺰﻟﺔ [٨ ،٧ :ﺭﺣﻠﺔ ﻓﻴﻬﺎ ﺍﻟﻜﻠﻤﺔ ﺗﺮﻓﻊ ﺻﺎﺣﺒﻬﺎ ﺇﱃ ﺃﻋﻠﻰ ﺍﳉﻨﺎﻥ ﺃﻭ
ﲢﻄﻪ ﺇﱃ ﻗﺮﺍﺭ ﺍﳉﺤﻴﻢ ،٢٨٢ﺭﺣﻠﺔ ﻓﻴﻬﺎ ﺣﺮﻛﺔ ﻳﺪ ﻋﻠﻰ ﺭﺃﺱ ﻳﺘﻴﻢ ﺑﻌﻄﻒ ﺗﻜﻔﺮ ﺍﻟﺴﻴﺌﺎﺕ ،٢٨٣ﻭﺑﺴﻤﺔ ﰲ
ﻭﺟﻪ ﺍﻟﺼﺪﻳﻖ ﺗﻜﺘﺐ ﰲ ﺍﳌﻴﺰﺍﻥ ،٢٨٤ﻭﺟﺮﻋﺔ ﻣﺎﺀ ﰲ ﻓﻢ ﻛﻠﺐ ﺗﺪﺧﻞ ﺍﳉﻨﺔ ،٢٨٥ﻭﺭﻓﻊ ﺣﺠﺮ ﻋﻦ ﻃﺮﻳـﻖ
ﺍﳌﺴﻠﻤﲔ ﺣﺴﻨﺔ ،٢٨٦ﻭﺃﻣﻨﻴﺔ ﰲ ﺍﻟﻘﻠﺐ ﺃﻥ ﻳﺼﻴﺐ ﻣﺴﻠﻢ ﺧﲑﺍﹰ ﲢﻂ ﺳﻴﺌﺎﺕ ،ﺇﺎ ﺭﺣﻠﺔ ﻻ ﺗﺘﺮﻙ ﺍﻟﺸﺮ ﺣﱴ
- ٢٨١ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )) ،(٣٩٠ /١٩ﺥ( ) ،٥٨٦٢ﺥ( ) ،٦١٣٢ﻡ( (١٠٥٨) - ١٣٠
- ٢٨٢ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻋ ِﻦ ﺍﻟّﻨِﺒ ِّﻲ - -ﻗﹶﺎ ﹶﻝِ» :ﺇ ّﹶﻥ ﺍﹾﻟ ﻌﺒ ﺪ ﹶﻟﻴﺘ ﹶﻜّﹶﻠ ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ﻤ ِﺔ ِﻣ ﻦ ِﺭ
ﺿﻮﺍ ِﻥ ﺍﻟﹶﻠّ ِﻪ ﻻ ﻳ ﹾﻠﻘِﻲ ﹶﻟﻬﺎ ﺑﺎﻟﹰﺎ ،ﻳ ﺮﹶﻓﻌـ ﻪ
ﻂ ﺍﻟﻠّﹶ ِﻪ ﻻ ﻳ ﹾﻠﻘِﻲ ﹶﻟﻬﺎ ﺑﺎﻟﹰﺎ ،ﻳ ﻬﻮِﻱ ِﺑﻬﺎ ﻓِﻲ ﺟ ﻬّﻨ ﻢ« .ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﺼﺮﻳﺢ ﻷﺣﺎﺩﻳﺚ ﺍﳉـﺎﻣﻊ ﺨِ
ﺍﻟّﹶﻠ ﻪ ِﺑﻬﺎ ﺩ ﺭﺟﺎﺕٍ ،ﻭِﺇ ّﹶﻥ ﺍﻟﹾ ﻌﺒ ﺪ ﹶﻟﻴﺘ ﹶﻜّﹶﻠ ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ﻤ ِﺔ ِﻣ ﻦ ﺳ
ﺍﻟﺼﺤﻴﺢ )ﺹ) - ٢١٢٩(٦٠٣ :ﲞﺎﺭﻱ(٦٤٧٨ :
ﺱ ﻳﺘِﻴ ٍﻢ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ِﺑ ﹸﻜ ﱢﻞ ﺷ ﻌ ﺮ ٍﺓ ﺣﺴـﻨ ﹲﺔ«ﺍﳌﻌﺠـﻢ ﺍﻟﻜـﺒﲑ ﻟﻠﻄـﱪﺍﱐ )/٨
ﺴ ﺢ ﺭﹾﺃ - ٢٨٣ﻋ ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣﺎ ﻣﺔﹶ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﷲ ،ﻗﹶﺎ ﹶﻝ » :ﻣ ﻦ ﻣ
( ٧٩٢٩)(٢٣٨ﺣﺴﻦ
ﻚ ﻋ ِﻦ ﺍ ﹸﳌﻨ ﹶﻜ ِﺮ ﺻـ ﺪﹶﻗﺔﹲ، ﻑ ﻭﻧ ﻬﻴ
ﺻ ﺪﹶﻗﺔﹲ ،ﻭﹶﺃ ﻣ ﺮ ﻙ ﺑِﺎ ﹶﳌ ﻌﺮﻭ ِ
ﻚ ﻚ ﹶﻟ
ﻚ ﻓِﻲ ﻭ ﺟ ِﻪ ﹶﺃﺧِﻴ - ٢٨٤ﻋ ﻦ ﹶﺃﺑِﻲ ﹶﺫ ﺭ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :- -ﺗﺒﺴ ﻤ
ﺸ ﻮ ﹶﻛ ﹶﺔ ﻭﺍﻟ ﻌ ﹾﻈ ﻢ ﻋ ِﻦ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ
ﺠ ﺮ ﻭﺍﻟ
ﳊﻚﺍﹶ ﺻ ﺪﹶﻗﺔﹲ ،ﻭِﺇﻣﺎ ﹶﻃﺘ ﻚ ﺼ ِﺮ ﹶﻟ
ﺼ ﺮ ﻙ ﻟِﻠ ﺮ ﺟ ِﻞ ﺍﻟ ﺮﺩِﻱ ِﺀ ﺍﻟﺒ
ﺻ ﺪﹶﻗﺔﹲ ،ﻭﺑ
ﻚ
ﻀﻠﹶﺎ ِﻝ ﹶﻟ
ﺽ ﺍﻟ
ﻭِﺇ ﺭﺷﺎﺩ ﻙ ﺍﻟ ﺮ ﺟ ﹶﻞ ﻓِﻲ ﹶﺃ ﺭ ِ
ﺻ ﺪﹶﻗ ﹲﺔ«ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) (١٩٥٦) (٣٣٩ /٤ﺻﺤﻴﺢ ﻚ ﻚ ﹶﻟ ﻚ ِﻣ ﻦ ﺩﹾﻟ ِﻮ ﻙ ﻓِﻲ ﺩﹾﻟ ِﻮ ﹶﺃﺧِﻴ ﺻ ﺪﹶﻗﺔﹲ ،ﻭِﺇ ﹾﻓﺮﺍ ﹸﻏ
ﻚ
ﹶﻟ
٢٨٥
ﻒ ِﺑ ﺮ ِﻛﻴﺔٍ ،ﻛﹶﺎ ﺩ ﻳ ﹾﻘﺘﹸﻠ ﻪ ﺍﻟ ﻌ ﹶﻄﺶِ ،ﺇ ﹾﺫ ﺭﹶﺃﺗ ﻪ ﺑ ِﻐ ﻲ ِﻣ ﻦ ﺑﻐﺎﻳﺎ ﺑﻨِـﻲ
ﺐ ﻳﻄِﻴ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﺑﻴﻨﻤﺎ ﹶﻛ ﹾﻠ
-ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺴ ﹶﻘﺘ ﻪ ﹶﻓ ﻐ ِﻔ ﺮ ﹶﻟﻬﺎ ِﺑ ِﻪ«ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٢٣٠ - ٣٤٦٧(٤٤٢ :ﺵ ﺃﺧﺮﺟـﻪ
ﺖ ﻣﻮﹶﻗﻬﺎ ﹶﻓ
ِﺇ ﺳﺮﺍﺋِﻴﻞﹶ ،ﹶﻓﻨﺰ ﻋ
ﻣﺴﻠﻢ ﰲ ﺍﻟﺴﻼﻡ ﺑﺎﺏ ﻓﻀﻞ ﺳﺎﻗﻲ ﺍﻟﺒﻬﺎﺋﻢ ﺍﶈﺘﺮﻣﺔ ﻭﺇﻃﻌﺎﻣﻬﺎ ﺭﻗﻢ ) .٢٢٤٥ﺑﻐﻲ( ﺯﺍﻧﻴﺔ) .ﻣﻮﻗﻬﺎ( ﻣﺎ ﻳﻠﺒﺲ ﻓﻮﻕ ﺍﳋﻒ) .ﻓﻐﻔﺮ ﳍﺎ( ﻣﺎ ﺳﺒﻖ
ﻣﻨﻬﺎ ﻣﻦ ﺍﻟﺰﻧﺎ) .ﺑﻪ( ﺑﺴﺒﺐ ﺳﻘﻴﻬﺎ ﻟﻪ[
ﺸ ﻤﺲ ،ﻳ ﻌ ِﺪ ﹸﻝ
ﺻ ﺪﻗﹶﺔﹲ ،ﹸﻛ ﱠﻞ ﻳ ﻮ ٍﻡ ﺗ ﹾﻄﹸﻠ ﻊ ﻓِﻴ ِﻪ ﺍﻟ ﺱ ﻋﹶﻠﻴ ِﻪ ﻼﻣﻰ ِﻣ ﻦ ﺍﻟﻨﺎ ِ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﹸﻛ ﱡﻞ ﺳ ﹶ - ٢٨٦ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺨﻄﹸﻮﻫﺎ ِﺇﻟﹶﻰ ﺻ ﺪﹶﻗﺔﹲ ،ﻭ ﹸﻛ ﱡﻞ ﺧ ﹾﻄ ﻮ ٍﺓ ﻳ ﺻ ﺪﹶﻗﺔﹲ ،ﻭﺍﻟ ﹶﻜﻠِ ﻤ ﹸﺔ ﺍﻟ ﱠﻄﻴﺒ ﹸﺔ
ﺤ ِﻤ ﹸﻞ ﻋﹶﻠﻴﻬﺎ ،ﹶﺃ ﻭ ﻳ ﺮﹶﻓ ﻊ ﻋﹶﻠﻴﻬﺎ ﻣﺘﺎ ﻋ ﻪ
ﲔ ﺍﻟ ﺮ ﺟ ﹶﻞ ﻋﻠﹶﻰ ﺩﺍﺑِﺘ ِﻪ ﹶﻓﻴ
ﺻ ﺪﹶﻗﺔﹲ ،ﻭﻳﻌِ ﺑﻴ ﻦ ﺍﻟِﺎﹾﺛﻨﻴ ِﻦ
ﺻ ﺪﹶﻗ ﹲﺔ« ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (٢٩٨٩) (٥٦ /٤ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )(١٠٠٩) - ٥٦ (٦٩٩ /٢ ﻂ ﺍ َﻷﺫﹶﻯ ﻋ ِﻦ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ﺻ ﺪﹶﻗﺔﹲ ،ﻭﻳﻤِﻴ ﹸ ﻼ ِﺓ
ﺼﹶ ﺍﻟ
]ﺵ )ﳝﻴﻂ ﺍﻷﺫﻯ( ﻳﺰﻳﻞ ﻣﺎ ﻳﺘﺄﺫﻯ ﺑﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺠﺮ ﺃﻭ ﻗﻤﺎﻣﺔ ﻭﻏﲑ ﺫﻟﻚ[
١٧٦
ﻳﻌﻈﻢ ﻭﻻ ﲢﺘﻘﺮ ﺍﳋﲑ ﻣﻬﻤﺎ ﺻﻐﺮ ،ﺑﻞ ﻫﻲ ﺭﺣﻠﺔ ﻓﻴﻬﺎ ﺭﻗﺔ ﺗﺸﻒ ﺣﱴ ﻻ ﳜﻔﻰ ﻣﻨﻬﺎ ﺷﻲﺀ ،ﻭﻻ ﻳﺴﺘﺒﻌﺪ
ﻣﻨﻬﺎ ﺷﻲﺀ.
ﻭﻧﻔﻮﺱ ﺍﳋﻠﻖ ﺩﻗﻴﻘﺔ ﺍﳌﻴﺰﺍﻥ ﺗﺒﻬﺠﻬﺎ ﻛﻠﻤﺔ ﻣﺎﺭﺓ ،ﺃﻭ ﺧﻔﻘﺔ ﺣﺎﻧﻴﺔ ،ﺃﻭ ﻭﺟﻪ ﺑﺸﻮﺵ ﻳﻼﻗﻴـﻪ ،ﻭﺗﺰﻋﺠﻬـﺎ
ﻛﻠﻤﺔ ﺟﺎﻓﺔ ﺃﻭ ﺇﻋﺮﺍﺽ ﻭﺟﻪ ﻣﻬﻤﻮﻡ ﺃﻭ ﺍﻟﺘﻔﺎﺗﺔ ﺧﺪ ﺑﻌﻴﺪﹰﺍ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ ،ﻓﻬﻜﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺒﺎﻉ ﻗﻠﺒـﻪ ﻭﻻ
ﻳﺘﺄﺛﺮ ﺑﺎﳉﺒﺎﻝ ﻭﻻ ﺑﺎﻟﻘﻴﻮﺩ ﻭﻻ ﺑﺎﻷﺳﻮﺍﺭ ،ﻟﻜﻨﻪ ﻳﺄﻧﻒ ﺍﻟﻘﻴﺎﺩ ﻭﻳﻮﻃﺊ ﺍﻟﻨﺠﺎﺡ ﻟﻠﻜﻠﻤﺔ ﺍﳊﺴـﻨﺔ ﻭﺍﻟﺒﺴـﻤﺔ
ﺍﳌﺸﺮﻗﺔ ﻭﺍﳍﺪﻳﺔ ﻣﻬﻤﺎ ﻛﺎﻥ ﺷﺄﺎ ،ﻓﻼ ﲢﻘﺮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ ،ﻭﻻ ﺗﻜﻦ ﻏﻠﻈﹰﺎ ﻓﺘ ﹾﻜﺴِﺮ ﻭﺗ ﹾﻜﺴﺮ ﺑﻞ ﻛﻨﺴﻤﺔ
ﺍﳍﻮﺍﺀ ﻻ ﳛﺠﺒﻬﺎ ﺷﻲﺀ ﻭﻻ ﻳﻜﺮﻫﻬﺎ ﺃﺣﺪ ﺇﻻ ﺍﳌﺮﻳﺾ.
ﻭﺻﻔﺔ ﻧﺎﻓﻌﺔ:
ﻋﻨﺪ ﺍﻟﺴﺤﺮ -ﻓﻬﻮ ﻭﻗﺖ ﺍﻟﺘﻄﺒﺐ ﺍﳌﻮﺻﻮﻑ ﰲ ﺍﻟﻜﺘﺐ -ﻭﺃﻧﺖ ﺗﻐﺘﺴﻞ ﺑﻄﻬﻮﺭ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﺍﺧﻠﻂ ﻣﻌـﻪ
ﱄ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﻭﻟﻜﻞ ﻣﻦ ﺁﺫﻳﺘﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ" :ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﻭﻟﻜﻞ ﻣﻦ ﺃﺣﺴﻦ ﺇ ﹼ
ﺍﳌﺴﻠﻤﲔ ﻭﺃﻧﺎ ﻇﺎﱂ ﻟﻪ ﻭﺍﺟﻌﻞ ﺩﻋﺎﺋﻲ ﻛﻔﺎﺭﺓ ﻟﺬﻧﱯ ﻭﺻﻠﺔ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ،ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﻭﻟﻜﻞ ﻣﻦ ﺁﺫﺍﱐ ﻣﻦ
ﺍﳌﺴﻠﻤﲔ ﻭﻫﻮ ﻇﺎﱂ ﱄ".
ﻛﺮﺭﻫﺎ ﻭﺃﻧﺖ ﺳﺎﺟﺪﹰﺍ ﺛﻼﺛﺎﹰ ،ﰒ ﺑﺴﻤﺔ ﰲ ﺍﻟﻮﺟﻪ ﻋﻨﺪ ﻟﻘﺎﺀ ﺍﻹﺧﻮﺍﻥ ﻭﻛﻠﻤﺔ ﺣﺴﻨﺔ ﺗﺒﻴﺘﻬﺎ ﳍﻢ ﻭﻗﺪ ﻧﻘﻌﺘـﻬﺎ
ﺑﺎﻟﻔﻜﺮﺓ ،ﺳﺘﺠﺪ ﺃﻥ ﺃﻣﻮﺭﹰﺍ ﰲ ﺣﻴﺎﺗﻚ ﻗﺪ ﺻﻠﺤﺖ ،ﻓﺈﻥ ﺯﺍﺩ ﺍﳌﺮﺽ ﻓﺎﺷﺪﺩ ﻋﻠﻴﻪ ﺑﺎﳍﺪﻳﺔ ﺳﻴﺰﻭﻝ ﺑـﺈﺫﻥ
ﺍﷲ.
ﻟﻜﻦ ﺇﻥ ﱂ ﻳﻨﻔﻊ ﻛﻞ ﻫﺬﺍ ﻓﺘﺬﻛﺮ :ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮﺩ ﳎﻨﺪﺓ ،ﻭﺗﺬﻛﺮ ﺣﺐ ﻣﻐﻴﺚ ﻟﱪﻳـﺮﺓ ﻭﺑﻐـﺾ ﺑﺮﻳـﺮﺓ
ﳌﻐﻴﺚ ،٢٨٧ﻭﰲ ﺍﳉﻨﺔ ﻓﻘﻂ ﺗﺼﻠﺢ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻛﻞ ﺁﻓﺎﺎ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﻗﻮﻟﻪ ﻓﻴﻪ " :ﺗﺘﻮﺿﺄ " ﻳﺤﺘﻤِﻞ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﻋﻠﹶﻰ ﻇﺎﻫِﺮﻩ ﻭﻻ ﻳﻨﻜﹶﺮ ﻛﹶﻮﺎ ﺗﺘﻮﺿﺄ ﺣﻘِﻴﻘﹶﺔ َﻷ ﱠﻥ ﺍﻟﺮﺅﻳﺎ ﻭﹶﻗﻌﺖ ﻓِﻲ
ﳉﻨﺔ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻻ ﺗﻜﻠِﻴﻒ ﻓِﻴﻬﺎ ﻓﹶﺬﺍ ﻙ ﻓِﻲ ﺯﻣﻦ ﺍﻻﺳﺘِﻘﺮﺍﺭ ﺑﻞ ﻇﺎﻫِﺮ ﻗﹶﻮﻟﹸﻪ " :ﺗﺘﻮﺿﺄ ِﺇﻟﹶﻰ ﺯﻣﻦ ﺍﻟﺘﻜﻠِﻴﻒ ،ﻭﺍ ﹶ
ﳊﻘِﻴﻘﹶﺔ .ﻭﺭﺅﻳﺎ ﺍﳌﹶﻨﺎﻡ ﻻ ﺗﺤﻤﻞ ﺩﺍِﺋﻤﺎ ﻋﻠﹶـﻰ ﺟﺎﻧِﺐ ﻗﹶﺼﺮ " ﹶﺃﻧﻬﺎ ﺗﺘﻮﺿﺄ ﺧﺎﺭِﺟﺔ ﻣِﻨ ﻪ ،ﺃﹶﻭ ﻫﻮ ﻋﻠﹶﻰ ﻏﹶﲑ ﺍ ﹶ
ﳊﻘِﻴﻘﹶﺔ ﺑﻞ ﺗﺤﺘﻤِﻞ ﺍﻟﺘﺄﻭِﻳﻞ ،ﹶﻓﻴﻜﹸﻮﻥ ﻣﻌﻨﻰ ﻛﹶﻮﺎ ﺗﺘﻮﺿﺄ ﹶﺃﻧﻬﺎ ﺗﺤﺎﻓِﻆ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﹶﻰ ﺍﻟﻌِﺒﺎﺩﺓ ،ﺃﹶﻭ ﺍﳌﹸـﺮﺍﺩ ﺍﹶ
ﻱ ﻭﻓِﻴ ِﻪ ﺑﻌ ﺪ.
ِﺑﻘﹶﻮِﻟ ِﻪ ﺗﺘﻮﺿﺄ ﺃﹶﻱ ﺗﺴﺘﻌﻤِﻞ ﺍﳌﺎﺀ ﻷَﺟ ِﻞ ﺍﻟﻮﺿﺎﺀَﺓ ﻋﻠﹶﻰ ﻣﺪﻟﹸﻮﻟﻪ ﺍﻟﱡﻠ ﻐ ِﻮ
٢٨٨
ﳉﻨﺔ ﻣﻨ ﺰ ﻫ ﹲﺔ ﻋﻦ ﺍﻷَﻭﺳﺎﺥ ﻭﺍﻷَﻗﺬﺍﺭ
ﺐ ﺯِﻳﺎﺩﺓ ﺍﳊﹸﺴﻦ ﻻ ﻟِﻠﻨﻈﺎﹶﻓ ِﺔ َﻷ ﱠﻥ ﺍ ﹶ
ﻗﺎ ﹶﻝ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ﻲ :ﻭﺍﻟ ﻮﺿﻮﺀ ﻫﻨﺎ ِﻟ ﹶﻄﹶﻠ ِ
١٧٧
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ ﺍﳉﻨﺔ ﳐﻠﻮﻗﺔ ،ﻭﺃﻥ ﺟﻮﺍﺭﻳﻬﺎ ﺧﻠﻘﻦ ،ﻓﻬﻦ ﻳﺘﻘﻠﱭ ﰲ ﺍﻟﻨﻌﻴﻢ ﺍﻧﺘﻈﺎﺭﺍ ﻟﻘـﺪﻭﻡ
ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻬﻦ.
* ﻭﻓﻴﻪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺼﻮﺭ ﻣﻌﺮﻭﻓﺔ ﺍﻷﺻﺤﺎﺏ ،ﻭﺃﻥ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﻘﺼﺮ ﻳﻌﺮﻓﻮﻥ ﺻﺎﺣﺐ ﻗﺼـﺮﻫﻢ،
ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ) :- -ﻓﻘﻠﺖ ﳌﻦ ﻫﺬﺍ ﺍﻟﻘﺼﺮ؟( ﻳﻌﲏ ﺃﻥ ﺍﻟﻘﺼﻮﺭ ﻣﻌﻴﻨـﺔ ﻷﺻـﺤﺎﺎ،
)ﻓﻘﻴﻞ ﱄ :ﻟﻌﻤﺮ(.
* ﻭﻗﻮﻟﻪ) :ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﺩﺧﻠﻪ( ،ﻓﺄﺭﻯ ﺃﻧﻪ ﻛﺎﻥ ﻣﺮﺍﺩﻩ ﺃﻥ ﻳﺪﺧﻠﻪ ﻟﻴﺼﻔﻪ ﻟﻌﻤﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻋـﻦ
ﻣﺸﺎﻫﺪﺓ ،ﰒ ﺫﻛﺮ ﺃﻥ ﰲ ﺩﺧﻮﻟﻪ ﺇﻳﺎﻩ ﻳﺮﻯ ﺍﳊﻮﺭ ﻋﻠﻰ ﺗﺒﺬﳍﻦ ﰲ ﻣﺴﺎﻛﻨﻬﻦ ﻓﺬﻛﺮ ﻏﲑﺓ ﻋﻤﺮ ﺭﺿـﻲ ﺍﷲ
ﻋﻨﻪ ﻓﺮﺟﻊ.
* ﻭﺃﻣﺎ ﻗﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) :ﺃﻋﻠﻴﻚ ﺃﻏﺎﺭ؟( ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﻐﲑﺓ ﺇﳕﺎ ﺗﻜﻮﻥ ﻋﻠﻰ ﻣﻦ ﳚﻮﺯ ﻋﻠﻴـﻪ ﻣـﺎ ﻻ
ﳚﻮﺯ ﻋﻠﻴﻚ ،ﻭﺃﻣﺎ ﺃﻧﺖ ﻓﻼ ﻳﻐﺎﺭ ﻣﻨﻚ ،ﻓﺄﺗﻰ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲝﺴﻦ ﺍﻷﺩﺏ ،ﻭﻓﻌﻞ ﺭﺳﻮﻝ ﺍﷲ -
٢٨٩
-ﻣﺎ ﻓﻌﻞ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺣﺘﻴﺎﻁ.
ــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻻ ﻳﺄﰐ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﻨﺬ ﺭ ﺑﺸﻲﺀ ﱂ ﺃﻛﻦ ﻗﺪﺭﺗﻪ
ﺸ ﻲ ٍﺀ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻗ ﺪ ﹶﻗ ﺪ ﺭﺗﻪ ،ﻭﹶﻟﻜِـ ﻦ ﻳ ﹾﻠﻘِﻴـ ِﻪ
ﺕ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﺍﻟﻨ ﹾﺬ ﺭ ِﺑ
ﻋ ﻦ ﹶﺃِﺑﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ » :ﹶﻻ ﻳﺎ ِ
ﺝ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﺒﺨِﻴ ِﻞ«.٢٩٠
ﺨ ِﺮ
ﺍﻟ ﹶﻘ ﺪ ﺭ ﻭﹶﻗﺪ ﹶﻗ ﺪ ﺭﺗ ﻪ ﹶﻟﻪ ،ﹶﺃ ﺳﺘ
ﻻ ﺇﺛﺒﺎﺕ ﺇﻻ ﺑﺸﺮﻉ ﺻﺤﻴﺢ ﺃﻭ ﻗﺪﺭ ﳏﺴﻮﺱ ﻣﻀﻄﺮﺩ ،ﻭﺧﻼﻑ ﺫﻟﻚ ﺃﻭﻫﺎﻡ ﻭﲣﺮﺹ ،ﻭﺑـﺎﺏ ﺍﻟﺘـﺪﻳﻦ
ﺍﻟﺒﺪﻋﻲ ﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻷﻭﻫﺎﻡ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻗﻀﻴﺔ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻐﻴﺐ ﻣﻊ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺇﻥ ﱂ ﻳﻀـﺒﻂ
ﺑﻀﺎﺑﻂ ﻣﺘﲔ ﲢﻮﻝ ﺇﱃ ﻣﺮﺽ ﻳﻔﺴﺪ ﺍﻟﻌﻘﻮﻝ ﻭﺍﳊﻴﺎﺓ ،ﻭﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﻣﺎ ﻫﻮ ﺷﺮﻋﻲ ﻭﻣﺎ ﻫﻮ ﻗﺪﺭﻱ ﺗﻀﺒﻄﻪ
ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺟﺮﻳﺎﻥ ﺍﻟﺴﻨﻦ ﻭﺍﺿﻄﺮﺍﺩﻫﺎ ،ﻓﻄﻐﻴﺎﻥ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻣﺰﻟﺔ ﺃﻭﻗﻌﺖ ﺍﻟﻔـﺮﻕ ﺍﻟﻌﻠﻤﻴـﺔ
ﻭﺍﳌﺘﻌﺒﺪﺓ ﰲ ﺿﻼﻻﺕ ﻭﺍﳓﺮﺍﻓﺎﺕ ،ﻓﻘﻮﻡ ﺃﺗﻘﻨﻮﺍ ﺍﻟﻜﻮﻧﻴﺎﺕ ﻭﺭﺍﻋﻮﺍ ﺳﻨﻨﻬﺎ ﻭﺿﻠﻮﺍ ﰲ ﺍﻟﺸﺮﻋﻴﺎﺕ ﻭﺍﻹﳍﻴﺎﺕ
ﻭﺍﻟﻐﻴﺒﻴﺎﺕ ﻓﺤﺮﻣﻮﺍ ﺍﻟﺘﻮﻓﻴﻖ ﺍﻹﳍﻲ ،ﻓﺴﺎﺭﻭﺍ ﺳﻌﺪﺍﺀ ﺣﻴﻨﹰﺎ ﰒ ﻭﻗﻊ ﻢ ﺍﳌﻜﺮ ﺍﻹﳍﻲ ،ﻭﻗﻮﻡ ﻋﻈﻤﻮﺍ ﺍﻹﳍﻴﺎﺕ
ﻭﺍﻟﺸﺮﻋﻴﺎﺕ ﻭﺿﻠﻮﺍ ﰲ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﱂ ﻳﻘﻴﻤﻮﺍ ﻟﺴﻨﻨﻬﺎ ﺷﺄﻧﹰﺎ ﻓﺤﻠﺖ ﻢ ﻋﻮﺍﻣﻞ ﺍﻟﺘﺨﻠـﻒ ﻭﺍﳍﺰﳝـﺔ
ﻭﺍﳋﺮﺍﻓﺔ ،ﻭﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺍﻟﱵ ﻏﻠﺒﺖ ﰲ ﺗﺎﺭﳜﻨﺎ ﺯﻣﺎﻧﺎﹰ ﻓﺼﺮﻧﺎ ﺇﱃ ﻣﺎ ﺻﺮﻧﺎ ﺇﻟﻴﻪ ،ﻭﳓﻦ ﳓﺴـﺐ
ﺃﻧﻨﺎ ﻋﻠﻰ ﺷﻲﺀ ،ﺇﺫ ﺻﺎﺭ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳋﹶﻠﻘﻴﺔ ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﺑﺎﺏ ﻣﺼﺎﺩﻣﺔ ﻟﻠﺪﻳﻦ ﻭﺗﻌﻈﻴﻢ ﺍﻹﻟﻪ،
ﻭﺍﻟﺸﻲﺀ ﺇﻥ ﻓﺴﺪ ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﳍﻠﻜﺔ ،ﻓﺒﺎﻟﺘﺎﱄ ﺍﻧﻘﻠﺐ ﻫﺬﺍ ﺍﻟﺘﺪﻳﻦ ﺍﳉﺎﻫﻞ ﺣﺠﺔ ﻋﻨﺪ ﺍﻟﺰﻧﺎﺩﻗـﺔ ،ﺇﺫ
ﺍﻋﺘﱪﻭﺍ ﺃﻥ ﻣﺼﺪﺭ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻫﻮ ﺍﻟﺪﻳﻦ ﻭﻗﻴﻢ ﺍﳊﻖ ﺍﻹﳍﻴﺔ ،ﻭﻋﻴﺮﻭﺍ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺃﻥ ﻏﲑﻫﻢ ﻳﻌﻴﺸـﻮﻥ ﰲ
١٧٨
ﻚ ﺯﻳﻨـﺎ ِﻟﻜﹸـ ﱢﻞ ﹸﺃﻣـ ٍﺔ ﻋ ﻤﹶﻠﻬـ ﻢ{
ﺳﻌﺎﺩﺓ ﻭﲝﺒﻮﺣﺔ ،ﻭﺫﻟﻚ ﳉﺮﻳﺎﻥ ﺳﻨﺔ ﺍﻟﺘﺰﻳﲔ ﳌﺎ ﺃﺷﺮﺏ ﺍﻟﻘﻠﺐ } ﹶﻛ ﹶﺬِﻟ
]ﺍﻷﻧﻌﺎﻡ ،[١٠٨ :ﻓﺎﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﳊﻴﺎﺓ ﻭﺩﺍﺋﺮﺓ ﺍﳍﺰﳝﺔ ﻭﺍﳋﺬﻻﻥ ﻳﻔﺘﺨﺮﻭﻥ ﺃﻢ ﻳﻌﻠﻤـﻮﻥ
ﺣﻘﺎﺋﻖ ﺍﻟﻜﻮﻥ ﻭﺃﺳﺮﺍﺭﻩ ،ﻭﻳﺴﺒﺤﻮﻥ ﰲ ﺍﻷﻧﻮﺍﺭ ﺍﳊﻘﻴﻘﻴﺔ ﻻ ﺍﻟﺰﺍﺋﻔﺔ ،ﻭﺍﻵﺧﺮﻭﻥ ﺍﺳﺘﻐﻨﻮﺍ ﻋﻦ ﻏـﲑ ﻫـﺬﻩ
ﺍﻟﺪﻧﻴﺎ ،ﻭﺭﺃﻭﺍ ﺍﻵﺧﺮﺓ ﻭﳘﹰﺎ ﻻ ﻭﺍﻗﻊ ﻟﻪ.
)ﺍﳌﻜﺮ ﺍﻹﳍﻲ( ﻗﻀﻴﺔ ﳚﺐ ﺃﻥ ﻧﻌﻴﻬﺎ ،ﻭﺃﻥ ﻧﻜﻮﻥ ﻋﻠﻰ ﺣﺬﺭ ﻣﻨﻬﺎ ،ﻷﻥ ﻋﻤﺎﺩﻫﺎ ﺍﳉﻬﻞ ﻭﺍﻟﻐﻔﻠـﺔ ،ﻓﻔـﻲ
ﻼ ﺍﺷﺘﺮﻁ ﻋﻠﻰ ﺍﷲ -ﻧﺬﺭ -ﺇﻥ ﻓﻌﻞ ﺍﷲ ﺑﻪ ﺃﻣﺮﹰﺍ ﺃﻥ ﻳﺘﺼﺪﻕ ﺃﻭ ﻳﻘﻮﻡ ﺑﻌﻤـﻞﻼ ﻳﺮﻯ ﺭﺟ ﹰﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻣﺜ ﹰ
ﺻﺎﱀ ،ﻓﻮﻗﻊ ﺍﻟﻘﺪﺭ ﻋﻠﻰ ﻣﺎ ﻃﻠﺐ ،ﻻ ﺑﺴﺒﺐ ﺷﺮﻃﻪ ،ﻭﻟﻜﻦ ﳉﺮﻳﺎﻥ ﺍﻟﻘﺪﺭ ﻋﻠﻰ ﺃﻣﺮ ﺁﺧﺮ ﱂ ﻳﻨﺘﺒـﻪ ﻟـﻪ،
ﻓﺬﻫﺐ ﺍﳌﺴﻜﲔ ﰲ ﻭﳘﻪ ﺃﻥ ﺷﺮﻃﻪ -ﻧﺬﺭﻩ -ﻫﻮ ﺳﺒﺐ ﺍﻟﻮﻗﻮﻉ ،ﻓﺬﻫﺐ ﻳﻌﻤﻞ ﺻﺎﳊﺎﹰ ،ﻓﺎﺳﺘﺨﺮﺟﺖ ﻣﻨﻪ
ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﲞﻞ ﻣﻨﻪ.
)ﺍﳌﻜﺮ ﺍﻹﳍﻲ( ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﻘﻊ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺴﺘﻮﻳﺎﺕ:
.١ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻨﲏ ﺍﳌﻼﺋﻢ.
.٢ﺟﺮﻳﺎﻥ ﺍﻟﺴﻨﻦ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺘﻮﻗﻊ ﺍﶈﺒﻮﺏ.
.٣ﲢﻠﻴﻞ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻭﺟﻪ ﺍﳍﻮﻯ /ﺍﻟﺮﻏﺒﺔ ،ﻓﺘﺤﺼﻞ ﺍﻟﻔﺘﻨﺔ.
ﻓﻬﺬﻩ ﻛﻤﺎ ﻧﺮﻯ ﺃﺳﺎﺳﻬﺎ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻭﻭﻗﻮﻉ ﺍﳉﻬﻞ ،ﻓﻬﻲ ﳍﺎ ﺗﻌﻠﻖ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ.
ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﻓﻴﻤﻦ ﻳﺮﲪﻪ ﺍﷲ ﺃﻥ ﻳﻘﻊ ﺍﳌﻘﺪﻭﺭ ﻋﻠﻰ ﻭﺟﻪ ﻳﻌﻴﺪ ﺗﺮﺗﻴﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﻟﻮﺟـﻪ ﺍﳌﻄﻠـﻮﺏ،
ﻭﻳﺼﻠﺢ ﺍﻟﻌﻤﻞ ﻟﻴﻮﺍﻓﻖ ﺍﳊﻖ ،ﻛﻤﺎ ﻭﻗﻊ ﻣﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﺃﺣﺪ ،ﺇﺫ ﻫﺰﻣﻮﺍ ﻫﺰﳝﺔ ﺟﻌﻠﺘـﻬﻢ
ﺴ ﹸﻜ ﻢ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ[١٦٥ :
ﻳﺘﺴﺎﺀﻟﻮﻥ) :ﺃﻧﻰ ﻫﺬﺍ؟( ﻓﻜﺎﻥ ﺍﳉﻮﺍﺏ ﺍﻹﳍﻲ} :ﹸﻗ ﹾﻞ ﻫ ﻮ ِﻣ ﻦ ِﻋﻨ ِﺪ ﹶﺃﻧ ﹸﻔ ِ
ﺣﲔ ﺗﺮﻯ ﺍﻟﻨﻌﻴﻢ ﺍﻟﺪﻧﻴﻮﻱ ﰲ ﻳﺪ ﻋﺪﻭ ﺍﷲ ﻓﻠﻚ ﺃﻥ ﺗﻘﻮﻝ " :ﻃﻴﺒﺎﻢ ﻋﺠﻠﺖ ﳍـﻢ " ﻟﻜـﻦ ﺃﻥ ﺗـﺮﺍﻫﻢ
ﻫﺎﺯﻣﲔ ﻟﻨﺎ ،ﻣﺴﺘﻌﻠﲔ ﻋﻠﻰ ﺫﻟﺘﻨﺎ ﻓﻤﻦ ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﷲ ﺃﻥ ﺗﻘﻮﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤـﺔ ،ﺑـﻞ ﺍﻟﻜﻠﻤـﺔ
ﺍﻟﺼﺤﻴﺤﺔ) :ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻜﻢ( ﻟﻨﺤﺬﺭ ﺗﺪﻳﻨﹰﺎ ﻭﺧﻮﻓﹰﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻧﺘﻜﻠﻢ ﰲ ﺣﻜﻤﺔ ﺍﻟﻐﻴـﺐ ﻋﻠـﻰ
ﺍﻷﻣﻮﺭ ﺍﳊﺎﺩﺛﺔ ،ﻓﺎﻷﻋﻤﺎﻝ ﻻ ﺗﺜﺒﺖ ﺻﺤﺘﻬﺎ ﺑﺎﻟﺘﻮﺍﻓﻖ ﻣﻊ ﺍﻟﻠﺤﻈﺔ ﺍﻟﺮﺍﻫﻨﺔ ،ﻓﺤﲔ ﺗﻨﻔﻖ ﺍﻟﺴﻠﻌﺔ ﺑﺎﳊﻠﻒ ﻻ
ﻳﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﳊﻠﻒ ﰲ ﺍﻟﺒﻴﻮﻉ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺑﻪ ،ﺑﻞ ﺍﳊﻠﻒ ﰲ ﺍﻟﺒﻴﻊ ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺴﻠﻌﺔ ﺇﻻ ﺃﻧﻪ ﳏـﻖ
ﻟﻠﱪﻛﺔ.٢٩١
ﰲ ﻣﻮﻗﻌﺔ ﺃﺣﺪ ﻣﺜﺎﻝ ﺣﻲ ﻋﻠﻰ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺃﻥ ﺟ ﺮ )ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﻔﺴﲑ( ﻋﻠﻰ ﻭﺟﻪ ﺍﳍـﻮﻯ ﺿـﻼﻝ
ﻭﻓﺴﺎﺩ ،ﻓﻘﺪ ﻭﻗﻊ ﰲ ﺃﺣﺪ ﺃﻥ ﺃﺷﺎﺭ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﻻ ﳜﺮﺝ ﻣﻦ
ﺍﳌﺪﻳﻨﺔ ﻟﻘﺘﺎﻝ ﻗﺮﻳﺶ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺭﺃﻱ ﺍﳌﻨﺎﻓﻘﲔ ﻛﺬﻟﻚ ،ﻭﺑﻌﺪ ﺃﻥ ﻧﺰﻝ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺭﺃﻱ ﺍﻟﻜـﺜﲑ
١٧٩
ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺧﺮﺝ ﺇﱃ ﺃﺣﺪ ﻣﻊ ﺭﻏﺒﺘﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ،ﻓﻜﺎﻥ ﺃﻥ ﺍﻧﺘﺼﺮ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻟﺮﺃﻳﻬﻢ )ﻭﻫﻮ ﺭﺃﻱ
ﺻﻮﺍﺏ ﻭﻟﻜﻦ ﺍﺧﺘﲑ ﻏﲑﻩ ﻭﻫﻮ ﺃﻗﻞ ﺻﻮﺍﺑﹰﺎ ﻣﻨﻪ( ﻭﺭﺟﻌﻮﺍ ﻣﻦ ﻭﺳﻂ ﺍﻟﻄﺮﻳﻖ ﻭﲣﻠﻮﺍ ﻋﻦ ﺇﺧﻮﺍﻢ ﰲ ﺍﶈﻨﺔ،
ﰒ ﻭﻗﻊ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻟﻘﺘﻞ ﰲ ﺍﳋﺎﺭﺟﲔ ،ﻓﻜﺎﻥ ﻣﺎﺫﺍ؟
ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ )ﲢﻠﻴﻞ ﻭﺗﻔﺴﲑ( ﺍﳌﻨﺎﻓﻘﲔ ﺑﻘﻮﻟﻪ:
ﺽ ﹶﺃ ﻭ ﻛﹶﺎﻧﻮﺍ ﹸﻏﺰﻯ
ﺿ ﺮﺑﻮﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ } .١ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻟﹶﺎ ﺗﻜﹸﻮﻧﻮﺍ ﻛﹶﺎﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ﻭﻗﹶﺎﻟﹸﻮﺍ ِﻟِﺈ ﺧﻮﺍِﻧ ِﻬ ﻢ ِﺇﺫﹶﺍ
ﺖ ﻭﺍﻟﱠﻠ ﻪ ِﺑﻤـﺎ
ﺤﻴِﻲ ﻭﻳﻤِﻴ ﺴ ﺮ ﹰﺓ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻳ
ﻚ ﺣ ﺠ ﻌ ﹶﻞ ﺍﻟﱠﻠ ﻪ ﹶﺫِﻟ
ﹶﻟ ﻮ ﻛﹶﺎﻧﻮﺍ ِﻋﻨ ﺪﻧﺎ ﻣﺎ ﻣﺎﺗﻮﺍ ﻭﻣﺎ ﹸﻗِﺘﻠﹸﻮﺍ ِﻟﻴ
ﺠ ﻤﻌـﻮ ﹶﻥﺼ ﲑ ) (١٥٦ﻭﹶﻟِﺌ ﻦ ﹸﻗِﺘ ﹾﻠﺘ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻭ ﻣﺘ ﻢ ﹶﻟ ﻤ ﻐ ِﻔ ﺮﹲﺓ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭ ﺣ ﻤ ﹲﺔ ﺧﻴ ﺮ ِﻣﻤـﺎ ﻳ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺑ ِ
)] {(١٥٧ﺁﻝ ﻋﻤﺮﺍﻥ.[١٥٧ ،١٥٦ :
ﲔ ) (١٦٦ﻭِﻟﻴ ﻌﹶﻠ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻧﺎﹶﻓﻘﹸﻮﺍ ﻭﻗِﻴـ ﹶﻞ ﺠ ﻤﻌﺎ ِﻥ ﹶﻓﺒِِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭِﻟﻴ ﻌﹶﻠ ﻢ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
} .٢ﻭﻣﺎ ﹶﺃﺻﺎﺑ ﹸﻜ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟﺘﻘﹶﻰ ﺍﹾﻟ
ﺏ ﻣِـﻨ ﻬ ﻢ ﹶﻟ ﻬ ﻢ ﺗﻌﺎﹶﻟﻮﺍ ﻗﹶﺎِﺗﻠﹸﻮﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ِﻭ ﺍ ﺩﹶﻓﻌﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ﻮ ﻧ ﻌﹶﻠ ﻢ ِﻗﺘﺎﻟﹰﺎ ﻟﹶﺎﺗﺒ ﻌﻨﺎ ﹸﻛ ﻢ ﻫﻢِ ﻟ ﹾﻠ ﹸﻜ ﹾﻔ ِﺮ ﻳ ﻮ ﻣِﺌ ٍﺬ ﹶﺃﻗﹾـ ﺮ
ﺲ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑﻬِ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ ِﺑﻤﺎ ﻳ ﹾﻜﺘﻤﻮ ﹶﻥ ) (١٦٧ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶـﺎﻟﹸﻮﺍ ﻟِـِﺈ ﺧﻮﺍِﻧ ِﻬ ﻢ ِﻟ ﹾﻠِﺈﳝﺎ ِﻥ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺑﹶﺄ ﹾﻓﻮﺍ ِﻫ ِﻬ ﻢ ﻣﺎ ﹶﻟﻴ
ﲔ )] {(١٦٨ﺁﻝ ﻋﻤﺮﺍﻥ: ﺕ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﺻﺎ ِﺩِﻗ ﺴ ﹸﻜ ﻢ ﺍﹾﻟ ﻤ ﻮ ﻭﹶﻗ ﻌﺪﻭﺍ ﹶﻟﻮ ﹶﺃﻃﹶﺎﻋﻮﻧﺎ ﻣﺎ ﹸﻗِﺘﻠﹸﻮﺍ ﹸﻗ ﹾﻞ ﻓﹶﺎ ﺩ ﺭﺀُﻭﺍ ﻋ ﻦ ﹶﺃ ﻧ ﹸﻔ ِ
.[١٦٨ - ١٦٦
ﻫﺬﺍ ﲢﻠﻴﻞ ﺑﺎﻃﻞ ﻭﺇﻥ ﺗﻮﺍﻓﻖ ﻣﻊ ﺍﳊﺪﺙ ،ﻭﺑﻄﻼﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺍﳍﻮﻯ ﻭﺍﻟﺸﻬﻮﺓ ﻭﺍﳋـﻮﻑ ﻣـﻦ ﺍﳌـﻮﺕ،
ﻼ ﺑﻞ ﻷﻥ ﰲ ﺍﳋﺮﻭﺝ ﺣﺪﺛﺖ ﻣﻌﺼﻴﺘﺎﻥ: ﻭﺍﳍﺰﳝﺔ ﰲ ﺃﺣﺪ ﱂ ﺗﻘﻊ ﻷﻥ ﺭﺃﻱ ﺍﳋﺮﻭﺝ ﻛﺎﻥ ﺑﺎﻃ ﹰ
ﺃﻭﻻﳘﺎ :ﳐﺎﻟﻔﺔ ﺃﻣﺮ ﺍﻟﻘﺎﺋﺪ ﰲ ﺗﺮﻙ ﺍﻟﺮﻣﺎﺓ ﻣﻮﺍﻗﻌﻬﻢ ﺣﺒﹰﺎ ﻟﻠﺪﻧﻴﺎ ﻣﻦ ﲨﻊ ﺍﻟﻐﻨﺎﺋﻢ ،ﻭﻫﺬﺍ ﺳـﺠﻠﻪ ﺍﻟﻘـﺮﺁﻥ
ﺼﻴﺘ ﻢ ِﻣ ﻦ
ﺸ ﹾﻠﺘ ﻢ ﻭﺗﻨﺎ ﺯ ﻋﺘ ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﻭ ﻋ ﺤﺴﻮﻧ ﻬ ﻢ ِﺑِﺈ ﹾﺫِﻧ ِﻪ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﻓ ِ ﺻ ﺪﹶﻗ ﹸﻜ ﻢ ﺍﻟﱠﻠ ﻪ ﻭ ﻋ ﺪ ﻩ ِﺇ ﹾﺫ ﺗ
ﺑﻘﻮﻟﻪ } :ﻭﹶﻟ ﹶﻘ ﺪ
ﺻ ﺮﹶﻓ ﹸﻜﻢ ﻋﻨ ﻬ ﻢ ِﻟﻴﺒﺘِﻠﻴ ﹸﻜ ﻢ ﻭﹶﻟ ﹶﻘ ﺪ
ﺤﺒﻮ ﹶﻥ ِﻣﻨ ﹸﻜ ﻢ ﻣ ﻦ ﻳﺮِﻳ ﺪ ﺍﻟ ﺪﻧﻴﺎ ﻭ ِﻣﻨ ﹸﻜ ﻢ ﻣ ﻦ ﻳﺮِﻳ ﺪ ﺍﻟﹾﺂ ِﺧ ﺮ ﹶﺓ ﹸﺛ ﻢ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃﺭﺍ ﹸﻛ ﻢ ﻣﺎ ﺗ ِ
ﺼ ِﻌﺪﻭ ﹶﻥ ﻭﻟﹶﺎ ﺗ ﹾﻠﻮﻭ ﹶﻥ ﻋﻠﹶﻰ ﹶﺃ ﺣ ٍﺪ ﻭﺍﻟ ﺮﺳﻮ ﹸﻝ ﻳ ﺪﻋﻮ ﹸﻛ ﻢ ﲔ )ِ (١٥٢ﺇ ﹾﺫ ﺗ ﻀ ٍﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﻋﻔﹶﺎ ﻋﻨﻜﹸ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﺫﹸﻭ ﹶﻓ
ﺤﺰﻧﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺎﺗ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﻣﺎ ﹶﺃﺻﺎﺑ ﹸﻜ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﺧِﺒ ﲑ ِﺑﻤـﺎ ﺗ ﻌ ﻤﻠﹸـﻮ ﹶﻥ ﻓِﻲ ﹸﺃﺧﺮﺍ ﹸﻛ ﻢ ﹶﻓﹶﺄﺛﹶﺎﺑ ﹸﻜ ﻢ ﹶﻏﻤﺎ ِﺑ ﻐ ﻢ ِﻟ ﹶﻜﻴﻠﹶﺎ ﺗ
)] {(١٥٣ﺁﻝ ﻋﻤﺮﺍﻥ[١٥٣ ،١٥٢ :
ﺛﺎﻧﻴﻬﺎ :ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺍﻟﺘﻮﱄ ﻭﺍﳍﺮﻭﺏ ﻋﻦ ﻣﻴﺪﺍﻥ ﺍﳌﻌﺮﻛﺔ ،ﻭﻫﺬﺍ ﺳﺠﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺑﻘﻮﻟﻪِ} :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺗ ﻮﻟﱠـﻮﺍ
ﺴﺒﻮﺍ ﻭﹶﻟ ﹶﻘ ﺪ ﻋﻔﹶﺎ ﺍﻟﻠﱠ ﻪ ﻋﻨ ﻬ ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻏﻔﹸـﻮ ﺭ
ﺾ ﻣﺎ ﹶﻛ
ﺸﻴﻄﹶﺎ ﹸﻥ ِﺑﺒ ﻌ ِ
ﺠ ﻤﻌﺎ ِﻥ ِﺇﻧﻤﺎ ﺍ ﺳﺘ ﺰﱠﻟ ﻬ ﻢ ﺍﻟ
ِﻣﻨ ﹸﻜ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟﺘﻘﹶﻰ ﺍﹾﻟ
ﺣﻠِﻴ ﻢ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٥٥ :
ﻭﻫﺎﺗﺎﻥ ﻣﻌﺼﻴﺘﺎﻥ ﻗﺪ ﻏﻔﺮﳘﺎ ﺍﷲ ﻛﻤﺎ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺴﺎﺑﻘﺔ.
ﻭﺳﺠﻞ ﺍﻟﻘﺮﺁﻥ ﺣﺎﻝ ﻗﻮﻡ ﺻﺎﺭ ﰲ ﻗﻠﻮﻢ ﺑﻌﺾ ﺭﺫﺍﺫ ﺷﺒﻬﺔ )ﲢﻠﻴﻞ( ﺍﳌﻨﺎﻓﻘﲔ ﻓﻘﺎﻝ } :ﻭﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ﹶﻗ ﺪ ﹶﺃ ﻫ ﻤﺘ ﻬ ﻢ
ﺤ ﻖ ﹶﻇ ﻦ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴ ِﺔ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻫ ﹾﻞ ﹶﻟﻨﺎ ِﻣ ﻦ ﺍﹾﻟﹶﺄﻣِ ﺮ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﺍﹾﻟﹶﺄ ﻣ ﺮ ﹸﻛﱠﻠ ﻪ ِﻟﻠﱠـ ِﻪ
ﺴ ﻬ ﻢ ﻳ ﹸﻈﻨﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻏﻴ ﺮ ﺍﹾﻟ
ﹶﺃﻧ ﹸﻔ
ﻚ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟﻮ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨﺎ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﺷ ﻲ ٌﺀ ﻣﺎ ﹸﻗِﺘ ﹾﻠﻨﺎ ﻫﺎ ﻫﻨﺎ ﹸﻗ ﹾﻞ ﹶﻟ ﻮ ﹸﻛﻨﺘ ﻢ ﻓِﻲ
ﺴ ِﻬ ﻢ ﻣﺎ ﻟﹶﺎ ﻳﺒﺪﻭ ﹶﻥ ﹶﻟ
ﺨﻔﹸﻮ ﹶﻥ ﻓِﻲ ﹶﺃﻧ ﹸﻔ ِ
ﻳ
١٨٠
ﺺ ﻣﺎ ﻓِـﻲ
ﺤ
ﺻﺪﻭ ِﺭ ﹸﻛ ﻢ ﻭِﻟﻴ ﻤ
ﺐ ﻋﹶﻠﻴ ِﻬ ﻢ ﺍﹾﻟ ﹶﻘﺘ ﹸﻞ ِﺇﻟﹶﻰ ﻣﻀﺎ ِﺟ ِﻌ ِﻬ ﻢ ﻭِﻟﻴﺒﺘِﻠ ﻲ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﻓِﻲ
ﺑﻴﻮِﺗ ﹸﻜ ﻢ ﹶﻟﺒ ﺮ ﺯ ﺍﱠﻟﺬِﻳ ﻦ ﹸﻛِﺘ
ﺼﺪﻭ ِﺭ { ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٥٤ : ﺕ ﺍﻟ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِﻴ ﻢ ِﺑﺬﹶﺍ ِ
ﻭﺍﳌﺘﺄﻣﻞ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻧﺰﻟﺖ ﺑﻌﺪ ﻣﻮﻗﻌﺔ ﺃﺣﺪ ﳚﺪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮﻥ ﻣﻮﺿﻮﻉ ﺍﻟﻘﺘﻞ ﻭﻓﺴﺮﻩ ﻋﻠـﻰ ﳓـﻮ
ﻳﺬﻫﺐ ﻣﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺃﱂ ،ﻭﻟﻜﻦ ﺷﺪﺩ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﳌﻌﺼﻴﺔ ،ﻭﻛﺄﻧﻪ ﻳﻘﻮﻝ :ﺃﻧﺘﻢ ﺗﺒﻜﻮﻥ ﺍﻟﻘﺘﻠـﻰ،
ﻭﺗﺼﺮﺧﻮﻥ ﻣﻦ ﺃﱂ ﺍﳉﺮﺍﺣﺎﺕ ﻭﺫﻫﺎﺏ ﺍﻹﺧﻮﺍﻥ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﺑﺸﻲﺀ ،ﻓﻜﻞ ﻫﺬﺍ ﻛـﺎﻥ ﺳـﻴﺤﺪﺙ
ﺳﻮﺍﺀ ﺧﺮﺟﺘﻢ ﺇﻟﻴﻬﻢ ﺃﻡ ﱂ ﲣﺮﺟﻮﺍ ﻟﻜﻦ ﺍﺫﻫﺒﻮﺍ ﺑﻌﻴﻮﻧﻜﻢ ﺇﱃ ﻫﻨﺎﻙ ،ﺇﱃ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺃﻋﻤﺎﻝ ﻣﻨﻜﻢ } ﻗﹸـ ﹾﻞ
ﺴ ﹸﻜ ﻢ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٦٥ :
ﻫ ﻮ ِﻣ ﻦ ِﻋﻨ ِﺪ ﹶﺃﻧ ﹸﻔ ِ
ﺇﻥ )ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺴﻴﺎﺳﻲ( ﻗﺪ ﻣﻸ ﰲ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﺍﻟﺴﻬﻞ ﻭﺍﻟﻮﺍﺩ ،ﻭﻫﻮ ﺳﻬﻞ ﻋﻠﻰ ﺍﻷﻗﻼﻡ ﻭﺍﻟﻌﻘﻮﻝ ﺍﳉﺎﻫﻠﺔ،
ﻟﻜﻨﻪ ﻻ ﳛﻤﻞ ﺃﻱ ﺍﻟﺴﻤﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﻌﻠﻮﻡ ،ﻓﻬﻮ ﻣﻀﻄﺮﺏ ،ﻳﺴﺘﻄﻴﻊ ﻛـﻞ ﺻـﺎﺣﺐ
ﻓﻜﺮﺓ ﺃﻭ ﻋﻘﻴﺪﺓ ﺃﻥ ﳚﺮﻩ ﺇﱃ ﻣﺼﻠﺤﺘﻪ ،ﻭﻟﻜﻦ ﻛﻞ ﺫﻟﻚ ﻻ ﻗﻴﻤﺔ ﻟﻪ ،ﺇﳕﺎ ﺍﻷﳘﻴﺔ ﺍﻟﻨﻈﺮ ﺇﱃ ﲢﻘﻖ ﺍﳊﻜـﻢ
ﺍﻟﺸﺮﻋﻲ ﺃﻡ ﻻ؟ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺍﻟﺒﺪﻉ ﺍﳊﺎﺩﺛﺔ ﻫﻮ ﺗﻌﻠﻴﻖ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻋﻠﻰ ﻫـﺬﺍ )ﺍﻟﺘﺤﻠﻴـﻞ(
ﺍﳌﺘﻮﻫﻢ ،ﻭﺫﻫﺒﺖ ﺟﻬﺎﻻﺕ ﻗﻮﻡ ﻢ ﺃﻥ ﺟﻌﻠﻮﺍ ﻫﺮﺍﺀﻫﻢ ﻫﺬﺍ )ﻋﻠﺔ( ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻓﺘـﺮﺍ ًﺀ ﻋﻠـﻰ ﺍﷲ
ﻭﻋﻠﻰ ﺍﻟﻔﻘﻪ ﺍﻟﺸﺮﻋﻲ ﻭﺃﺻﻮﻟﻪ ،ﻭﻟﺬﻟﻚ ﻛﺜﺮ ﺍﳋﻼﻑ ﻭﻋﻢ ﺍﳉﻬﻞ ،ﻭﺻﺎﺭ ﻫﺆﻻﺀ )ﺍﶈﻠﻠـﻮﻥ( ﰲ ﻋﻘـﻮﻝ
ﺍﻟﺒﻌﺾ ﻫﻢ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﳛﻖ ﳍﻢ ﺍﻟﻘﻮﻝ ﰲ ﻣﺼﲑ ﺍﻷﻣﺔ ﻭﻗﻀﺎﻳﺎﻫﻢ ،ﻭﻫﻢ ﻗﺎﺩﺓ ﺍﻟﻔﻘﻪ ﺍﳉﺎﻫﻞ ﺍﳌﻌﺎﺻـﺮ،
ﻭﻫﺆﻻﺀ ﻟﻮ ﺣﻀﺮﻭﺍ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﺪ ﻛﺴﺮ ﺍﻷﺻﻨﺎﻡ ﻟﻜﺘﺒﻮﺍ ﻓﻴﻪ ﺗﻘﺮﻳﻌﹰﺎ ﻭﻟﻮﻣﺎﹰ ،ﻭﻟﻮ ﺣﻀﺮﻭﺍ ﺃﻫﻞ
ﺍﻷﺧﺪﻭﺩ ﻟﻘﺎﻟﻮﺍ ﳍﻢ ﻣﻦ ﺍﻟﺮﺧﺺ ﻣﺎ ﳛﻞ ﳍﻢ ﺍﻟﻜﻔﺮ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳌﻠﺔ ،ﻭﻳﻀـﺤﻜﻮﺍ ﲟـﻞﺀ ﺃﺷـﺪﺍﻗﻬﻢ
ﺤ ﻖ " ،٢٩٢ﻭﻟﻘﺎﻟﻮﺍ :ﱂ ﻳﻌـﺪ ﺇﻻ ﺃﻥ ﺗﻄﻴـﻊ ﻚ ﻋﻠﹶﻰ ﺍﹾﻟ ﺍﺳﺘﻬﺰﺍ ًﺀ ﺑﻘﻮﻝ ﺍﻟﺮﺿﻴﻊ ﻷﻣﻪ " :ﻳﺎ ﹸﺃ ﻣ ِﻪ ﺍ
ﺻِﺒﺮِﻱ ،ﹶﻓِﺈﻧ ِ
ﺍﳊﺮﻛﺔ ﺃﻗﻮﺍﻝ ﺍﻷﻃﻔﺎﻝ ،ﻭﻟﻮ ﺣﻀﺮﻭﺍ ﺍﳋﻨﺪﻕ ﻟﻜﺎﻧﻮﺍ ﻣﻊ ﺍﻟﻘﺎﺋﻠﲔ} :ﺇِ ﹾﺫ ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟ ﻤﻨﺎِﻓﻘﹸﻮ ﹶﻥ ﻭﺍﻟﱠـﺬِﻳ ﻦ ﻓِـﻲ
ﺽ ﹶﻏ ﺮ ﻫ ﺆﻟﹶﺎ ِﺀ ﺩِﻳﻨ ﻬ ﻢ ﻭ ﻣ ﻦ ﻳﺘ ﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻋﺰِﻳ ﺰ ﺣﻜِﻴ ﻢ{ ]ﺍﻷﻧﻔﺎﻝ.[٤٩ :
ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﻣ ﺮ
ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻧﺮﻯ ﻓﻘﻪ ﺍﻟﺸﺮﻉ ﻋﻨﺪ ﺍﳋﻼﻑ ﺣﻮﻝ ﺁﺭﺍﺀ ﺗﺘﻀﺎﺭﺏ :ﺃﻧﻔﻌﻞ ﺃﻡ ﻻ ﻧﻔﻌﻞ؟ ﻓﺒﻌﺪ ﺃﻥ ﺗﻄﻤـﺌﻦ
ﻗﻠﻮﺏ ﺍﻹﺧﻮﺍﻥ ﻟﻌﻤﻞ ﻣﺎ ﻓﻤﻦ ﺍﻟﻨﻔﺎﻕ ﺍﻟﺘﺨﻠﻲ ﻋﻨﻬﻢ ،ﻭﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺗﻘﺮﻳﻌﻬﻢ ﺇﻥ ﺣﺼﻞ ﺧﻼﻑ ﻣﺎ ﺃﺷﺎﺭﻭﺍ
ﺑﻪ ،ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﻨﻈﺮ :ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﺧﺘﺮﻧﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻫﻞ ﻗﻤﻨﺎ ﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺻﺤﻴﺢ ﺃﻡ ﻻ؟ ﻓﺎﻟﺒﺤـﺚ
ﻳﻜﻮﻥ ﻋﻦ ﺇﺗﻘﺎﻥ ﺍﻟﻌﻤﻞ ﻻ ﻏﲑ ،ﻭﺃﻣﺎ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺍﳌﺼﻴﺒﺔ ﻭﺍﺳﺘﻐﻼﳍﺎ ﻟﺘﻌﻈﻴﻢ ﺍﻟﺬﺍﺕ ﻭﺗﻘﺮﻳﻊ ﺍﻹﺧـﻮﺍﻥ،
ﻭ)ﲢﻠﻴﻠﻬﺎ( ﻭﺗﻔﺴﲑﻫﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻳﺒﻄﻞ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺍﳉﻬﺎﺩ ﻭﻏﲑﻩ ﻓﻬﻮ ﲰﺔ ﺍﳌﻨﺎﻓﻘﲔ.
ﺍﳊﻼﻝ ﻣﺎ ﺃﺣﻠﻪ ﺍﷲ ،ﻭﺍﳊﺮﺍﻡ ﻣﺎ ﺣﺮﻣﻪ ﺍﷲ ،ﻭﻛﺬﺏ ﺍﳋﺮﺍﺻﻮﻥ ،ﻭﻟﻴﺲ ﰲ ﺍﳊﻜﻢ ﺍﻟﺸـﺮﻋﻲ ﺇﻻ ﺍﳋـﲑ،
ﻟﻜﻦ ﻣﺎ ﻳﻘﻊ ﻋﻨﺪ ﺗﻄﺒﻴﻖ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺇﺧﻔﺎﻕ ﰲ ﺃﺣﻴﺎﻥ ﻣﺎ ﻓﺴﺒﺒﻪ ﺗﺮﻙ ﺍﻹﺗﻘﺎﻥ ﰲ ﺗﻄﺒﻴـﻖ ﻫـﺬﺍ
ﺍﳊﻜﻢ ﺃﻭ ﺍﻟﺘﺨﻠﻲ ﻋﻨﻪ ﻗﺒﻞ ﺍﻛﺘﻤﺎﻟﻪ ،ﻭﺃﻣﺎ ﺍﳋﲑ ﻓﻼ ﻳﺄﰐ ﺇﻻ ﺑﺎﳋﲑ.
- ٢٩٢ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ) -ﺝ / ٣ﺹ (٨٧٣) (١٥٣ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ) (٧٧٠٣ﻭﺍﳋﺼﺎﻝ ﺍﳌﻮﺟﺒﺔ ﻟﺪﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻁ) ٢ﺹ(٢٠٢ :
١٨١
ﻛﺬﺏ ﺍﳋﺮﺍﺻﻮﻥ ﻭﺇﻥ ﻭﻗﻊ ﺍﳌﻘﺪﻭﺭ ﺣﻴﻨﹰﺎ ﻋﻠﻰ ﻭﺟﻪ ﻳﻮﺍﻓﻖ ﲢﻠﻴﻠﻬﻢ ،ﻓﻤﺎﺷﺄﻢ ﺇﻻ ﺷـﺄﻥ )ﺍﻟﻌـﺮﺍﻓﲔ(،
ﻼ ﻻ ﺃﻥ
ﻓﻜﻼﻣﻬﻢ ﻛﺜﲑ ﺃﻏﻠﺒﻪ ﺑﺎﻃﻞ ﻭﻗﺪ ﻳﺼﺪﻕ ﰲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ ،ﻓﺎﻟﺸﺮﻉ ﺃﻥ ﳒﻌﻞ ﻛﻼﻣﻬـﻢ ﺑـﺎﻃ ﹰ
ﻧﺴﺤﺐ ﻣﺎ ﺃﺻﺎﺑﻮﺍ ﺑﻪ ﻋﻠﻰ ﻛﺜﲑ ﻛﻼﻣﻬﻢ ﺍﻟﺒﺎﻃﻞ.
ﺗﺘﻤﺔ:
ﺑﻌﺪ ﺍﳌﺼﻴﺒﺔ ﰲ ﺃﺣﺪ ،ﺃﻣﺮ ﺳﻮﻝ ﺍﷲ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﻳﺘﺎﺑﻌﻮﺍ ﻗﺮﻳﺸﹰﺎ ﻓﻔﻌﻠﻮﺍ ﺣﱴ "ﲪﺮﺍﺀ ﺍﻷﺳـﺪ" ﻭﻗـﺪ
ﺡ
ﺳﺠﻞ ﺍﻟﻘﺮﺁﻥ ﻫﺬﻩ ﺍﳌﻜﺮﻣﺔ ﻟﻸﻭﻟﻴﺎﺀ ﺑﻘﻮﻟﻪ} :ﺍﱠﻟﺬِﻳ ﻦ ﺍ ﺳﺘﺠﺎﺑﻮﺍ ِﻟﱠﻠ ِﻪ ﻭﺍﻟ ﺮﺳﻮ ِﻝ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﻣﺎ ﹶﺃﺻﺎﺑ ﻬ ﻢ ﺍﹾﻟﻘﹶـ ﺮ
ﺱ ﻗﹶـ ﺪ ﺟ ﻤﻌـﻮﺍ ﹶﻟﻜﹸـ ﻢ ﺱ ِﺇ ﱠﻥ ﺍﻟﻨﺎ ﺴﻨﻮﺍ ِﻣﻨ ﻬ ﻢ ﻭﺍﺗ ﹶﻘﻮﺍ ﹶﺃ ﺟ ﺮ ﻋﻈِﻴ ﻢ ) (١٧٢ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﺍﻟﻨﺎ ِﻟﱠﻠﺬِﻳ ﻦ ﺃﹶ ﺣ
ﺴﺒﻨﺎ ﺍﻟﱠﻠ ﻪ ﻭِﻧ ﻌ ﻢ ﺍﹾﻟ ﻮﻛِﻴ ﹸﻞ ) (١٧٣ﻓﹶﺎﻧ ﹶﻘﹶﻠﺒﻮﺍ ِﺑِﻨ ﻌ ﻤ ٍﺔ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻭﹶﻓﻀـ ٍﻞ ﻟﹶـ ﻢ
ﺸ ﻮ ﻫ ﻢ ﹶﻓﺰﺍ ﺩ ﻫ ﻢ ِﺇﳝﺎﻧﺎ ﻭﻗﹶﺎﻟﹸﻮﺍ ﺣ
ﻓﹶﺎ ﺧ
ﻑ ﹶﺃ ﻭِﻟﻴـﺎ َﺀ ﻩ
ﺨ ﻮ
ﺸﻴﻄﹶﺎ ﹸﻥ ﻳ
ﻀ ٍﻞ ﻋﻈِﻴ ٍﻢ )ِ (١٧٤ﺇﻧﻤﺎ ﹶﺫِﻟ ﹸﻜ ﻢ ﺍﻟ ﺿﻮﺍ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻭﺍﻟﱠﻠ ﻪ ﺫﹸﻭ ﹶﻓ
ﺴ ﻬ ﻢ ﺳﻮ ٌﺀ ﻭﺍﺗﺒﻌﻮﺍ ِﺭ ﺴﻳ ﻤ
ﲔ )] {(١٧٥ﺁﻝ ﻋﻤﺮﺍﻥ.[ :ﹶﻓﻠﹶﺎ ﺗﺨﺎﻓﹸﻮ ﻫ ﻢ ﻭﺧﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ
ﺍﻟﺼﻮﺭﺓ ﻛﺎﻟﺘﺎﱄ :ﺧﺮﻭﺝ ﺣﺪﺛﺖ ﺑﻪ ﻣﺼﻴﺒﺔ ﻭﻣﻘﺘﻠﺔ ﰲ ﺍﳋﺎﺭﺟﲔ ،ﻭﻋﻠﻖ )ﳏﻠﻠـﻮﻥ( ﺍﳌﺼـﻴﺒﺔ ﺑﺴـﺒﺐ
ﺍﳋﺮﻭﺝ ،ﻭﻗﺪ ﻛﺎﻥ ﺭﺃﻳﻬﻢ ﺃﻥ ﻻ ﳜﺮﺟﻮﺍ ،ﻓﻤﺎﺫﺍ ﺳﻴﻘﻮﻟﻮﻥ ﺍﻵﻥ ﻭﻫﻢ ﻳﺮﻭﻥ ﺍﻟﻘﻴﺎﺩﺓ ﻭﻣﻦ ﻭﺍﻻﻫـﺎ ﻭﻫـﻲ
ﺟﺮﳛﺔ ﻣﺼﺎﺑﺔ ﺗﺘﺎﺑﻊ ﺍﻟﻠﺤﺎﻕ ﺑﺎﻷﻋﺪﺍﺀ ﻓﻴﺎ ﻟﻠﻌﺠﺐ :ﺧﺮﻭﺝ ﻟﻠﻘﺎﺀ ﺟ ﺮ ﻫﺰﳝﺔ ،ﻓﻤﺎﺫﺍ ﺳﻴﻜﻮﻥ ﺣﺎﻝ ﻣﻦ ﳊﻖ
ﺍﳌﻨﺘﺼﺮ ﺍﳌﺰﻫﻮ ﻭﻫﻮ ﺟﺮﻳﺢ ﺿﻌﻴﻒ؟!
ﺃﻧﺎ ﺃﻋﺮﻑ ﺃﻥ )ﺍﶈﻠﻠﲔ( ﻟﻦ ﻳﻘﻮﻟﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺴﻮﺀ ﻋﻦ ﺃﺣﺪﺍﺙ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺫﻟﻚ ﻫﻴﺒﺔ ﻟﺼـﺎﺣﺒﻬﺎ،
ﻟﻜﻦ ﻟﻴﺘﻬﻢ ﻳﻔﻘﻬﻮﻥ!!
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﻒ ﺍﻟ ﻌﻠﹶﻤﺎﺀ ﻓِﻲ ﻫﺬﺍ ﺍﻟﻨﻬﻲ :ﹶﻓﻤِﻨﻬﻢ ﻣﻦ ﺣ ﻤﻠﹶ ﻪ ﻋﻠﹶﻰ ﻇﺎﻫِﺮﻩ ،ﻭﻣِﻨﻬﻢ ﻣﻦ ﺗﹶﺄ ﻭﹶﻟ ﻪ .ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍ َﻷﺛِﲑﻭﻗﹶﺪ ﺍﺧﺘﹶﻠ
ﳊﺪِﻳﺚ ،ﻭﻫﻮ ﺗﺄﻛِﻴﺪ ﻷَﻣ ِﺮ ِﻩ ﻭﺗﺤﺬِﻳﺮ ﻋﻦ ﺍﻟﺘﻬﺎﻭﻥ ِﺑ ِﻪ ﺑﻌﺪ ﺇِﳚﺎﺑﻪ ﻓِﻲ ﺍﻟﻨﻬﺎﻳﺔ :ﺗ ﹶﻜ ﺮ ﺭ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻨﺬﺭ ﻓِﻲ ﺍ ﹶ
ﻚ ﺇِﺑﻄﺎﻝ ﺣﻜ ِﻤ ِﻪ ﻭﺇِﺳﻘﺎﻁ ﹸﻟﺰﻭﻡ ﺍﻟﻮﻓـﺎﺀ ﺑِـ ِﻪ ﺇِﺫ ،ﻭﻟﹶﻮ ﻛﺎ ﹶﻥ ﻣﻌﻨﺎ ﻩ ﺍﻟﺰﺟﺮ ﻋﻨﻪ ﺣﺘﻰ ﻻ ﻳﻔﻌﻞ ﻟﹶﻜﺎ ﹶﻥ ﻓِﻲ ﹶﺫِﻟ
ﺠ ﺮ ﹶﻟﻬﻢ ﻓِـﻲﻚ ﺃﹶﻣﺮ ﻻ ﻳ ﳊﺪِﻳﺚ ﹶﺃﻧ ﻪ ﻗﹶﺪ ﺃﹶﻋﹶﻠ ﻤﻬﻢ ﹶﺃ ﱠﻥ ﹶﺫِﻟ
ﺼﻴ ﹰﺔ ﻓﹶﻼ ﻳﻠﺰﻡ ،ﻭِﺇﻧﻤﺎ ﻭﺟ ﻪ ﺍ ﹶ
ﺼ ﲑ ﻣﻌ ِ
ﻛﺎ ﹶﻥ ﺑِﺎﻟﻨﻬ ِﻲ ﻳ ِ
ﺿﺮﺍ ﻭﻻ ﻳ ﻐﻴﺮ ﻗﹶﻀﺎﺀ ﻓﹶﻘﺎ ﹶﻝ :ﻻ ﺗﻨ ﹸﺬﺭﻭﺍ ﻋﻠﹶﻰ ﹶﺃﻧﻜﹸﻢ ﺗﺪ ِﺭﻛﹸﻮ ﹶﻥ ﺑِﺎﻟﻨﺬ ِﺭ ﺷـﻴﺌﹰﺎ ﺍﻟﻌﺎﺟِﻞ ﻧﻔﻌﺎ ﻭﻻ ﻳﺼﺮِﻑ ﻋﻨﻬﻢ
ﻟﹶﻢ ﻳ ﹶﻘﺪﺭ ﻩ ﺍﷲ ﹶﻟﻜﹸﻢ ﺃﹶﻭ ﺗﺼ ِﺮﻓﹸﻮﺍ ِﺑ ِﻪ ﻋﻨﻜﹸﻢ ﻣﺎ ﹶﻗ ﺪ ﺭ ﻩ ﻋﻠﹶﻴﻜﹸﻢ ،ﹶﻓﺈِﺫﺍ ﻧﺬﹶﺭﺗﻢ ﻓﺎﺧ ﺮﺟﻮﺍ ﺑِﺎﻟﻮﻓـﺎ ِﺀ ﻓﹶـِﺈ ﱠﻥ ﺍﻟﱠـﺬِﻱ
ﻧﺬﹶﺭﺗﻤﻮ ﻩ ﻻ ِﺯ ﻡ ﹶﻟﻜﹸﻢ ،ﺍﻧﺘﻬﻰ ﻛﹶﻼﻣﻪ.
ﻼ ﻟﹶﻬﺎ ﹶﻟﻤﺎ ﺻﺎﺭﺕ ﻋﻠﹶﻴـ ِﻪ ﺿـﺮﺑ ﹶﺔ ﻭﻳﺤﺘﻤِﻞ ﻋِﻨﺪِﻱ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﻭﺟﻪ ﺍﳊﹶﺪِﻳﺚ ﹶﺃ ﱠﻥ ﺍﻟﻨﺎﺫِﺭ ﻳﺄﺗِﻲ ﺑِﺎﻟﻘﹸﺮﺑ ِﺔ ﻣﺴﺘﺜ ِﻘ ﹰ
ﻂ ﻟِﻠﻔِﻌ ِﻞ ﻧﺸﺎﻁ ﻣﻄﻠﹶﻖ ﺍﻻﺧﺘِﻴﺎﺭ ،ﻭﻳﺤﺘﻤِﻞ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﺳﺒﺒﻪ ﹶﺃ ﱠﻥ ﺍﻟﻨـﺎﺫِﺭ ﺸﹸﺏ ،ﻭ ﹸﻛ ﹼﻞ ﻣﻠﺰﻭﻡ ﹶﻓِﺈﻧ ﻪ ﻻ ﻳﻨ
ﻻ ِﺯ ٍ
ﺿ ِﺔ ﺍﻟﱠﺘِﻲ ﺗﻘﺪﺡ ﻓِﻲ ِﻧﻴﺔ ﺍ ﹸﳌﺘ ﹶﻘﺮﺏ .ﻗﺎ ﹶﻝ :
ﻁ ﺃﹶﻥ ﻳﻔﻌﻞ ﹶﻟ ﻪ ﻣﺎ ﻳﺮِﻳﺪ ﺻﺎ ﺭ ﻛﺎﳌﹸﻌﺎﻭ ﹶﻟﻤﺎ ﻟﹶﻢ ﻳﻨﺬﹸﺭ ﺍﻟﻘﹸﺮﺑﺔ ِﺇ ﱠﻻ ِﺑﺸﺮ ِ
ﺨ ٍﲑ".
ﻭﻳﺸِﲑ ِﺇﻟﹶﻰ ﻫﺬﺍ ﺍﻟﺘﺄﻭِﻳﻞ ﻗﹶﻮﻟﹸﻪ ِ" :ﺇﻧ ﻪ ﻻ ﻳﺄﺗِﻲ ِﺑ
ﺺ ﻋﻠﹶﻰ ﻫﺬﺍ ﺍﻟﺘﻌﻠِﻴﻞ .ﺍﻧﺘﻬﻰ.
ﺏ ﻣِﻦ ﺍﺑﻦ ﺁﺩﻡ ﺷﻴﺌﹰﺎ ﻟﹶﻢ ﻳﻜﹸﻦ ﺍﷲ ﹶﻗ ﺪ ﺭ ﻩ ﹶﻟ ﻪ " ﻭﻫﺬﺍ ﻛﺎﻟﻨ ﻭﻗﹶﻮﻟﻪ ِ" :ﺇﻧ ﻪ ﻻ ﻳ ﹶﻘﺮ
١٨٢
ﺐ ﺍﻟﻘﹶـ ﺪ ﺭ ﻭﻻ ﻚ ﻭﹶﻗ ﻊ ﻋﻠﹶﻰ ﺳﺒِﻴﻞ ﺍﻹِﻋﻼﻡ ِﻣﻦ ﹶﺃﻧ ﻪ ﻻ ﻳﻐﺎِﻟ
ﻭﺯﺍ ﺩ ﺍﻟﻘﺎﺿِﻲ ﻋِﻴﺎﺽ :ﻭﻳﻘﺎﻝ ِﺇ ﱠﻥ ﺍﻹِﺧﺒﺎﺭ ِﺑ ﹶﺬِﻟ
ﳉ ﻬﹶﻠ ِﺔ .ﻗـﺎ ﹶﻝ :
ﺾﺍﹶ ﻚ ﻓِﻲ ﹶﻇ ﻦ ﺑﻌ ِ ﻚ ﺧﺸﻴﺔ ﺃﹶﻥ ﻳﻘﹶﻊ ﹶﺫِﻟ
ﺴﺒِﺒﻪِ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻋﺘِﻘﺎﺩ ﺧِﻼﻑ ﹶﺫِﻟ ﻳﺄﺗِﻲ ﺍﳋﹶﲑ ِﺑ
ﻚ ﹶﺃﻧ ﻪ ﻣﺒﺎﺡ ِﺇ ﱠﻻ ﺇِﺫﺍ ﻛﺎ ﹶﻥ ﻣ ﺆﺑﺪﺍ ِﻟﺘ ﹶﻜ ﺮ ِﺭ ِﻩ ﻋﻠﹶﻴ ِﻪ ﻓِﻲ ﺃﹶﻭﻗﺎﺕ ﹶﻓﻘﹶﺪ ﻳﺜﻘﹸﻞ ﻋﻠﹶﻴ ِﻪ ﻓِﻌﻠﻪ ﹶﻓﻴﻔﻌﻠ ﻪ
ﺐ ﻣﺎِﻟ ٍﺤﺼﻞ ﻣﺬ ﻫ ِ ﻭ ﻣ
ﺺ ﺍﻟﻨﻴ ِﺔ ﹶﻓﺤِﻴﻨِﺌ ٍﺬ ﻳﻜﺮﻩ .ﻗﺎ ﹶﻝ :ﻭﻫﺬﺍ ﹶﺃﺣﺪ ﻣﺤﺘﻤﻼﺕ ﻗﹶﻮﻟﹸﻪ " :ﻻ ﻒ ﻣِﻦ ﻏﹶﲑ ﻃِﻴﺐ ﻧﻔﺲ ﻭﻏﹶﲑ ﺧﺎِﻟ ِ ﺑِﺎﻟﺘ ﹶﻜﱡﻠ ِ
ﺨ ٍﲑ" ﺃﹶﻱ ِﺇ ﱠﻥ ﻋﻘﺒﺎ ﻩ ﻻ ﺗﺤ ﻤ ﺪ ﻭﻗﹶﺪ ﻳﺘ ﻌ ﱠﺬ ﺭ ﺍﻟﻮﻓﺎ ُﺀ ِﺑ ِﻪ ،ﻭﻗﹶﺪ ﻳﻜﹸﻮﻥ ﻣﻌﻨﺎ ﻩ ﻻ ﻳﻜﹸﻮﻥ ﺳﺒﺒﺎ ِﻟﺨـ ٍﲑ ﻟﹶـﻢ ﻳﺄﺗِﻲ ِﺑ
ﳊﺪِﻳﺚ . ﻳ ﹶﻘﺪﺭ ﻛﹶﻤﺎ ﻓِﻲ ﺍ ﹶ
ﻭ ﺟ ﺰ ﻡ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ﻲ ﻓِﻲ "ﺍﳌﹸﻔﻬِﻢ " ِﺑﺤﻤ ِﻞ ﻣﺎ ﻭ ﺭ ﺩ ﻓِﻲ ﺍﻷَﺣﺎﺩِﻳﺚ ِﻣ ﻦ ﺍﻟﻨﻬﻲ ﻋﻠﹶﻰ ﻧﺬﺭ ﺍﳌﹸﺠﺎﺯﺍﺓ ﻓﹶﻘﺎ ﹶﻝ :ﻫـﺬﺍ
ﻒ ﻓِﻌ ﹶﻞ
ﺻ ﺪﻗﹶﺔ ﻛﹶﺬﺍ ،ﻭﻭﺟﻪ ﺍﻟﻜﹶﺮﺍﻫﺔ ﹶﺃﻧ ﻪ ﹶﻟﻤﺎ ﻭﹶﻗ
ﻼ :ﺇِﻥ ﺷﻔﹶﻰ ﺍﷲ ﻣﺮِﻳﻀِﻲ ﹶﻓ ﻌﹶﻠ ﻲ ﺤﻠﹼﻪ ﺃﹶﻥ ﻳﻘﹸﻮﻝ ﻣﹶﺜ ﹰ
ﺍﻟﻨﻬﻲ ﻣ
ﺍﻟﻘﹸﺮﺑﺔ ﺍﳌﹶﺬﻛﹸﻮﺭ ﻋﻠﹶﻰ ﺣﺼﻮﻝ ﺍﻟ ﻐﺮﺽ ﺍﳌﹶﺬﻛﹸﻮﺭ ﹶﻇ ﻬ ﺮ ﹶﺃﻧ ﻪ ﻟﹶﻢ ﻳﺘ ﻤﺤﺾ ﹶﻟ ﻪ ِﻧﻴﺔ ﺍﻟﺘ ﹶﻘﺮﺏ ِﺇﻟﹶﻰ ﺍﷲ ﺗﻌـﺎﻟﹶﻰ ﻟِﻤـﺎ
ﺼﺪﻕ ﺑِﻤـﺎ ﻋﱠﻠﻘﹶـ ﻪ
ﻒ ﻣﺮِﻳﻀﻪ ﻟﹶﻢ ﻳﺘ
ﻚ ﻓِﻴﻬﺎ ﻣﺴﻠﹶﻚ ﺍﳌﹸﻌﺎ ﺭﺿﺔ ،ﻭﻳﻮﺿﺤ ﻪ ﹶﺃﻧ ﻪ ﻟﹶﻮ ﻟﹶﻢ ﻳﺸ ِ ﺻ ﺪ ﺭ ﻣِﻨ ﻪ ﺑﻞ ﺳﹶﻠ
ﺝ
ﺽ ﻋﺎ ِﺟ ٍﻞ ﻳﺰِﻳﺪ ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺧـ ﺮ
ﻋﻠﹶﻰ ﺷِﻔﺎِﺋ ِﻪ ،ﻭ ﻫ ِﺬ ِﻩ ﺣﺎﻟﹶﺔ ﺍﻟﺒﺨِﻴﻞ ﹶﻓِﺈﻧ ﻪ ﻻ ﻳﺨﺮِﺝ ﻣِﻦ ﻣﺎﻟﻪ ﺷﻴﺌﹰﺎ ِﺇ ﱠﻻ ِﺑﻌِﻮ ٍ
ﳊﺪِﻳﺚ ِﻟﻘﹶﻮِﻟ ِﻪ ِ" :ﺇﻧﻤﺎ ﻳﺴﺘﺨﺮﺝ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﺒﺨِﻴﻞ ﻣـﺎ ﻟﹶـﻢ ﻳﻜﹸـﻦﻏﺎِﻟﺒﺎ .ﻭﻫﺬﺍ ﺍﳌﹶﻌﻨﻰ ﻫﻮ ﺍﳌﹸﺸﺎﺭ ِﺇﻟﹶﻴ ِﻪ ﻓِﻲ ﺍ ﹶ
ﺍﻟﺒﺨِﻴ ﹸﻞ ﻳﺨﺮِﺟ ﻪ".
ﻚ ﺍﻟﻐـﺮﺽ ،ﺃﹶﻭ ﹶﺃ ﱠﻥ ﺍﷲ ﻀ ﻢ ِﺇﻟﹶﻰ ﻫﺬﺍ ﺍﻋﺘِﻘﺎﺩ ﺟﺎﻫِﻞ ﻳ ﹸﻈ ﻦ ﹶﺃ ﱠﻥ ﺍﻟﻨﺬﺭ ﻳﻮﺟِﺐ ﺣﺼﻮﻝ ﹶﺫﻟِـ ﻗﺎ ﹶﻝ :ﻭﻗﹶﺪ ﻳﻨ
ﳊﺪِﻳﺚ ﺃﹶﻳﻀﺎ " ﹶﻓِﺈ ﱠﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳ ﺮ ﺩ
ﻚ ﺍﻟﻨﺬﺭ ،ﻭِﺇﻟﹶﻴﻬِﻤﺎ ﺍﻹِﺷﺎﺭﺓ ِﺑﻘﹶﻮِﻟ ِﻪ ﻓِﻲ ﺍ ﹶ
ﻚ ﺍﻟ ﻐﺮﺽ ﻷَﺟ ِﻞ ﹶﺫِﻟ
ﻳﻔﻌﻞ ﻣ ﻌ ﻪ ﹶﺫِﻟ
ﺻﺮِﻳﺢ. ﻣِﻦ ﹶﻗﺪﺭ ﺍﷲ ﺷﻴﺌﹰﺎ " ﻭﺍﳊﺎﻟﹶﺔ ﺍﻷُﻭﻟﹶﻰ ﺗﻘﺎﺭِﺏ ﺍﻟﻜﹸﻔﺮ ﻭﺍﻟﺜﹼﺎِﻧﻴﺔ ﺧﻄﹶﺄ
ﻗﹸﻠﺖ :ﺑﻞ ﺗﻘﺮﺏ ِﻣ ﻦ ﺍﻟﻜﹸﻔﺮ ﺃﹶﻳﻀﺎ.
ﳋﺒﺮ ﻋﻠﹶﻰ ﺍﻟﻜﹶﺮﺍﻫﺔ ﻭﻗﺎ ﹶﻝ :ﺍﱠﻟﺬِﻱ ﻳﻈﻬﺮ ﻟِﻲ ﹶﺃﻧ ﻪ ﻋﻠﹶﻰﹸﺛ ﻢ ﻧ ﹶﻘ ﹶﻞ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ﻲ ﻋﻦ ﺍﻟ ﻌﻠﹶﻤﺎﺀ ﺣﻤﻞ ﺍﻟﻨﻬﻲ ﺍﻟﻮﺍﺭِﺩ ﻓِﻲ ﺍ ﹶ
ﺤ ﺮﻣﺎ ،ﻭﺍﻟﻜﹶﺮﺍﻫﺔ ﻓِﻲ ﻚ ﻣ
ﻚ ﺍﻻﻋﺘِﻘﺎﺩ ﺍﻟﻔﺎﺳِﺪ ﹶﻓﻴﻜﹸﻮﻥ ﺇِﻗﺪﺍﻣﻪ ﻋﻠﹶﻰ ﹶﺫِﻟ ﺍﻟﺘﺤﺮِﱘ ﻓِﻲ ﺣ ﻖ ﻣﻦ ﻳﺨﺎﻑ ﻋﻠﹶﻴ ِﻪ ﹶﺫِﻟ
ﳊ ِﺪﻳﺚ ﻓِﻲ ﺍﻟﻨﻬـﻲ ﺴ ﻦ ،ﻭﻳ ﺆﻳﺪ ﻩ ِﻗﺼﺔ ﺍﺑﻦ ﻋﻤﺮ ﺭﺍﻭِﻱ ﺍ ﹶ
ﻚ .ﺍﻧﺘﻬﻰ .ﻭﻫﻮ ﺗﻔﺼِﻴ ﹲﻞ ﺣ ﺣ ﻖ ﻣﻦ ﻟﹶﻢ ﻳﻌﺘﻘِﺪ ﹶﺫِﻟ
ﻋﻦ ﺍﻟﻨﺬﺭ ﹶﻓِﺈﻧﻬﺎ ﻓِﻲ ﻧﺬﺭ ﺍﳌﹸﺠﺎﺯﺍﺓ.
ﹸﺛ ﻢ ﻧ ﹶﻘ ﹶﻞ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ﻲ ﺍﻻﺗﻔﺎﻕ ﻋﻠﹶﻰ ﻭﺟﻮﺏ ﺍﻟﻮﻓﺎﺀ ِﺑﻨﺬ ِﺭ ﺍﳌﹸﺠﺎﺯﺍﺓ ِﻟﻘﹶﻮِﻟ ِﻪ " ﻣﻦ ﻧ ﹶﺬ ﺭ ﺃﹶﻥ ﻳﻄِﻴـﻊ ﺍﷲ ﺗﻌـﺎﻟﹶﻰ
ﻓﹶﻠﻴﻄِﻌ ﻪ " ﻭﻟﹶﻢ ﻳ ﹶﻔﺮﻕ ﺑﲔ ﺍ ﹸﳌ ﻌﻠﱠﻖ ﻭﻏﹶﲑﻩ ﺍﻧﺘﻬﻰ
ﻚ ِﺑﻘﹶﻮِﻟ ِﻪ :
ﺺ ﻋﻠﹶﻰ ﹶﺫِﻟ ﳊﺪِﻳﺚ ﻧ ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﻟ ﻌ ﺮِﺑ ﻲ :ﻓِﻴ ِﻪ ﺣﺠﺔ ﻋﻠﹶﻰ ﻭﺟﻮﺏ ﺍﻟﻮﻓﺎﺀ ﺑِﻤﺎ ﺍﻟﺘ ﺰ ﻣ ﻪ ﺍﻟﻨﺎﺫِﺭ َ ،ﻷ ﱠﻥ ﺍ ﹶ
ﺻﺪﻭﺭ ﺍﻟﻨﺬﺭ ﻋﻨ ﻪ ؛ ﺇِﺫ ﻟﹶﻮ "ﻳﺴﺘﺨﺮﺝ ِﺑ ِﻪ " ﹶﻓِﺈﻧ ﻪ ﻟﹶﻮ ﻟﹶﻢ ﻳﻠﺰﻣ ﻪ ﺇِﺧﺮﺍﺟﻪ ﻟﹶﻤﺎ ﺗ ﻢ ﺍﳌﹸﺮﺍﺩ ﻣِﻦ ﻭﺻ ِﻔ ِﻪ ﺑِﺎﻟﺒﺨ ِﻞ ﻣِﻦ
ﳊﺪِﻳﺚ ﺍﻟ ﺮ ﺩ ﻋﻠﹶﻰ ﺍﻟ ﹶﻘ ﺪ ِﺭﻳﺔ ﻛﹶﻤﺎ ﺗﻘﹶـ ﺪ ﻡ ﺨﻴﺮﺍ ﻓِﻲ ﺍﻟﻮﻓﺎﺀ ﻻﺳﺘ ﻤ ﺮ ِﻟﺒﺨِﻠ ِﻪ ﻋﻠﹶﻰ ﻋﺪﻡ ﺍﻹِﺧﺮﺍﺝ .ﻭﻓِﻲ ﺍ ﹶ ﻛﺎ ﹶﻥ ﻣ
ﺼ ﺪﻗﹶﺔ ﺗﺪﹶﻓ ﻊ ﻣِﻴﺘ ﹶﺔ ﺍﻟﺴﻮ ِﺀ
ﻱ ﻣِﻦ ﺣﺪِﻳﺚ ﹶﺃﻧﺲ " ِﺇ ﱠﻥ ﺍﻟ ﺗﻘﺮِﻳﺮﻩ ﻓِﻲ ﺍﻟﺒﺎﺏ ﺍﳌﹸﺸﺎﺭ ِﺇﻟﹶﻴ ِﻪ ،ﻭﹶﺃﻣﺎ ﻣﺎ ﺃﹶﺧ ﺮ ﺟ ﻪ ﺍﻟﺘﺮ ِﻣ ِﺬ
ﺼ ﺪﻗﹶﺔ ﺗﻜﹸﻮﻥ ﺳﺒﺒﺎ ِﻟﺪﻓ ِﻊ ﻣِﻴﺘـﺔ" ﻓﹶﻈﺎ ِﻫ ﺮ ﻩ ﻳﻌﺎﺭِﺽ ﻗﹶﻮﻟﹸﻪ ِ" :ﺇ ﱠﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳ ﺮ ﺩ ﺍﻟ ﹶﻘ ﺪ ﺭ " ﻭﻳﺠﻤﻊ ﺑﻴﻨﻬﻤﺎ ِﺑﹶﺄﻥﱠ ﺍﻟ
ﷲ ﺷﻴﺌﹰﺎ ؟
ﺕ ،ﻭﻗﹶﺪ ﻗﺎ ﹶﻝ ِﻟﻤﻦ ﺳﹶﺄﹶﻟ ﻪ ﻋﻦ ﺍﻟﺮﻗﹶﻰ ﻫﻞ ﺗ ﺮ ﺩ ﻣِﻦ ﹶﻗ ﺪ ِﺭ ﺍ ِ ﺴﺒﺒﺎ ِ
ﺍﻟﺴﻮﺀ ،ﻭﺍﻷَﺳﺒﺎﺏ ﻣ ﹶﻘ ﺪﺭﺓ ﻛﺎ ﹸﳌ
١٨٣
ﻗﺎ ﹶﻝ ِ " :ﻫ ﻲ ﻣِﻦ ﹶﻗﺪﺭ ﺍﷲ " ﺃﹶﺧ ﺮ ﺟﻪ ﹶﺃﺑﻮ ﺩﺍ ﻭ ﺩ ﻭﺍﳊﺎﻛِﻢ ،ﻭﻧﺤﻮﻩ ﻗﹶﻮﻝ ﻋﻤﺮ " ﻧ ِﻔ ﺮ ﻣِﻦ ﹶﻗﺪﺭ ﺍﷲ ِﺇﻟﹶﻰ ﹶﻗﺪﺭ ﺍﷲ
ﺐ ﻭﺍﻟﺘﺪﺍﻭِﻱ. ﻚ ﻣﺸﺮﻭ ِﻋﻴ ﹸﺔ ﺍﻟ ﱢﻄ
ﺐ ،ﻭﻣِﺜﻞ ﹶﺫِﻟ
" ﻛﹶﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ ﺗﻘﺮِﻳﺮﻩ ﻓِﻲ ﻛِﺘﺎﺏ ﺍﻟ ﱢﻄ
ﻚ ﹶﻓﻘﹶﺪ ﻧﻬِـ ﻲ ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﻟ ﻌ ﺮِﺑ ﻲ :ﺍﻟﻨﺬﺭ ﺷﺒِﻴﻪ ﺑِﺎﻟﺪﻋﺎ ِﺀ ﹶﻓِﺈﻧ ﻪ ﻻ ﻳ ﺮ ﺩ ﺍﻟ ﹶﻘﺪﺭ ﻭﹶﻟ ِﻜﻨ ﻪ ِﻣ ﻦ ﺍﻟ ﹶﻘﺪﺭ ﺃﹶﻳﻀﺎ ،ﻭ ﻣ ﻊ ﹶﺫِﻟ
ﺴﺒﺐ ﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﺪﻋﺎﺀ ﻋِﺒﺎ ﺩﹲﺓ ﻋﺎ ِﺟﹶﻠ ﹲﺔ ،ﻭﻳﻈﻬﺮ ﺑِـ ِﻪ ﺍﻟﺘﻮﺟـﻪ ِﺇﻟﹶـﻰ ﺍﷲ ﺏ ِﺇﻟﹶﻰ ﺍﻟﺪﻋﺎﺀ ،ﻭﺍﻟ ﻋﻦ ﺍﻟﻨﺬﺭ ﻭﻧ ِﺪ
ﳊﺼﻮﻝ ﻭﺗﺮ ﻙ ﺍﻟ ﻌ ﻤ ِﻞ ِﺇﻟﹶﻰ ﻑ ﺍﻟﻨﺬﺭ ﹶﻓِﺈ ﱠﻥ ﻓِﻴ ِﻪ ﺗﺄ ِﺧ ﲑ ﺍﻟﻌِﺒﺎﺩﺓ ِﺇﻟﹶﻰ ﺣِﲔ ﺍ ﹸ ﳋﻀﻮﻉ ،ﻭﻫﺬﺍ ِﺑﺨِﻼ ِ ﻀﺮﻉ ﹶﻟ ﻪ ﻭﺍ ﹸ ﻭﺍﻟﺘ
ﻀﺮﻭﺭﺓ ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ. ﺣِﲔ ﺍﻟ
ﻱ ،ﻭﻓِﻴ ِﻪ
ﳊﺪِﻳﺚ ﹶﺃ ﱠﻥ ﹸﻛ ﹼﻞ ﺷﻲﺀ ﻳﺒﺘ ِﺪﹸﺋ ﻪ ﺍ ﹸﳌ ﹶﻜﻠﱠﻒ ﻣِﻦ ﻭﺟﻮﻩ ﺍﻟِﺒ ﺮ ﺃﹶﻓﻀﻞ ِﻣﻤﺎ ﻳﻠﺘ ِﺰ ﻣ ﻪ ﺑِﺎﻟﻨﺬ ِﺭ ﻗﺎﹶﻟ ﻪ ﺍﳌﺎﻭﺭ ِﺩ
ﻭﻓِﻲ ﺍ ﹶ
ﺕ ﻻ ﻳﻌـ ﺪﺐ ﺍﳌﹶﻨ ِﻬﻴﺎ ِ
ﺕ ﻭﺍﺟﺘﻨ ﺚ ﻋﹶﻠﻰ ﺍﻹِﺧﻼﺹ ﻓِﻲ ﻋﻤﻞ ﺍﳋﹶﲑ ﻭ ﹶﺫ ﻡ ﺍﻟﺒﺨﻞ ،ﻭﹶﺃ ﱠﻥ ﻣﻦ ﺍﺗﺒ ﻊ ﺍﳌﹶﺄﻣﻮﺭﺍ ِ ﳊ ﹼﺍﹶ
٢٩٣
ﻼ.
ﺑﺨِﻴ ﹰ
ــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﺍﻟﻨﺎﺱ ﻣﻌﺎﺩﻥ ،ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻓﻘﻬﻮﺍ
ﺱ ﻣﻌﺎ ِﺩﻥﹶِ ،ﺧﻴﺎ ﺭ ﻫ ﻢ ﻓِﻲ ﺍﳉﹶﺎ ِﻫِﻠﻴ ِﺔ ﺠﺪﻭ ﹶﻥ ﺍﻟﻨﺎ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ» :ﺗ ِﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺠﺪﻭ ﹶﻥ ﺷ ﺮ ﺱ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﺸﺎ ِﻥ ﹶﺃ ﺷ ﺪ ﻫ ﻢ ﹶﻟ ﻪ ﹶﻛﺮﺍ ِﻫﻴﺔﹰ ،ﻭﺗ ِ
ﺠﺪﻭ ﹶﻥ ﺧﻴ ﺮ ﺍﻟﻨﺎ ِ
ﻼﻡِِ ،ﺇﺫﹶﺍ ﹶﻓ ِﻘﻬﻮﺍ ،ﻭﺗ ِ
ِﺧﻴﺎ ﺭ ﻫ ﻢ ﻓِﻲ ﺍ ِﻹ ﺳ ﹶ
ﺱ ﺫﹶﺍ ﺍﻟ ﻮ ﺟ ﻬﻴ ِﻦ ﺍﱠﻟﺬِﻱ ﻳﺎﺗِﻲ ﻫ ﺆ ﹶﻻ ِﺀ ِﺑ ﻮ ﺟﻪٍ ،ﻭﻳﺎﺗِﻲ ﻫ ﺆ ﹶﻻ ِﺀ ِﺑ ﻮ ﺟ ٍﻪ«.٢٩٤
ﺍﻟﻨﺎ ِ
ﻣﻌﲎ ﺍﳊﺪﻳﺚ :ﺃﻥ ﺍﻟﻨﱯ - -ﺷﺒﻪ ﺍﻟﻨﺎﺱ ﰲ ﺃﻧﺴﺎﻢ ﻭﺃﺻﻮﳍﻢ ﺑﺎﳌﻌﺎﺩﻥ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﺘﻔﺎﻭﺗﺔ ﰲ ﻗﻴﻤﺘـﻬﺎ
ﻭﺟﻮﻫﺮﻫﺎ .ﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻭﺟﻪ ﺍﻟﺘﺸﺒﻴﻪ ﺃﻥ ﺍﳌﻌﺪﻥ ﳌﺎ ﻛﺎﻥ ﺇﺫﺍ ﺍﺳﺘﺨﺮﺝ ﻇﻬﺮ ﻣﺎ ﺍﺧﺘﻔﻰ ﻣﻨﻪ .ﻭﻻ ﺗـﺘﻐﲑ
ﺻﻔﺘﻪ ،ﻓﻜﺬﻟﻚ ﺻﻔﺔ ﺍﻟﺸﺮﻑ ﻻ ﺗﺘﻐﲑ ﰲ ﺫﺍﺎ ،ﺑﻞ ﻣﻦ ﻛﺎﻥ ﺷﺮﻳﻔﹰﺎ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻫـﻞ
ﺍﳉﺎﻫﻠﻴﺔ ﺭﺃﺱ ،ﻓﺈﻥ ﺃﺳﻠﻢ ﺍﺳﺘﻤﺮ ﺷﺮﻓﻪ ،ﻭﻛﺎﻥ ﺃﺷﺮﻑ ﳑﻦ ﺃﺳﻠﻢ ﻣﻦ ﺍﳌﺸﺮﻭﻓﲔ ﰲ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﻫﻮ ﻗﻮﻟﻪ:
" ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﻹِﺳﻼﻡ ﺇﺫﺍ ﻓﻘﻬﻮﺍ " ﺃﻱ ﻓﻤﻦ ﲨﻊ ﺑﲔ ﺍﻟﻨﺴﺐ ﻭﺍﳊﺴﺐ ﻭﺍﻹِﺳـﻼﻡ
ﻭﺍﻟﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ﻓﻬﻮ ﺃﻋﻠﻰ ﺍﳌﺮﺍﺗﺐ ،ﻭﺃﻓﻀﻠﻬﺎ ﰲ ﻧﻈﺮ ﺍﻹِﺳﻼﻡ .ﰒ ﻗﺎﻝ " :- -ﻭﲡﺪﻭﻥ ﺧﲑ ﺍﻟﻨﺎﺱ
ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺃﺷﺪﻫﻢ ﻟﻪ ﻛﺮﺍﻫﻴﺔ " ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺃﺻﻠﺢ ﺍﻟﻨﺎﺱ ﻭﺃﻛﻔﺄﻫﻢ ﻟﻮﻻﻳﺔ ﺍﻷﻣﻮﺭ ﻣﻦ ﺇﻣﺎﺭﺓ ﺃﻭ ﻗﻀـﺎﺀ
ﺃﻭ ﺷﺮﻃﺔ ﺃﻭ ﺣﺴﺒﺔ ،ﺃﻭ ﻏﲑﻫﺎ ﺃﺯﻫﺪﻫﻢ ﻓﻴﻬﺎ ،ﻭﺃﺷﺪﻫﻢ ﻛﺮﺍﻫﻴﺔ ﳍﺎ ،ﻷﻥ ﺷﺪﺓ ﻛﺮﺍﻫﻴﺘﻪ ﻟﻠﻮﻻﻳﺔ ﺗﺪﻝ ﻋﻠﻰ
ﺷﺪﺓ ﻭﺭﻋﻪ ،ﻭﻗﻮﺓ ﺷﻌﻮﺭﻩ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ " ﻭﲡﺪﻭﻥ ﺷﺮ ﺍﻟﻨﺎﺱ ﺫﺍ ﺍﻟﻮﺟﻬﲔ " ﺃﻱ ﺃﺑﻐﻀـﻬﻢ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ
- ٢٩٣ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٥٧٧ /١١
- ٢٩٤ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ ٣٤٩٣(٤٤٧ :ﻭ]- ١٢٤٤ - ٣٤٩٤ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼـﺤﺎﺑﺔ
ﺑﺎﺏ ﺧﻴﺎﺭ ﺍﻟﻨﺎﺱ ﺭﻗﻢ ) .٢٥٢٦ﻣﻌﺎﺩﻥ( ﲨﻊ ﻣﻌﺪﻥ ﻭﻫﻮ ﻣﺎ ﻳﺴﺘﺨﺮﺝ ﻣﻦ ﺍﳉﻮﺍﻫﺮ ﻭﻭﺟﻪ ﺍﻟﺘﺸﺒﻴﻪ ﺃﻥ ﺍﳌﻌﺎﺩﻥ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺟﻮﺍﻫﺮ ﳐﺘﻠﻔـﺔ
ﻣﻦ ﻧﻔﻴﺲ ﻭﺧﺴﻴﺲ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﺱ ﳐﺘﻠﻔﻮﻥ ﰲ ﺍﻟﺸﺮﻑ ﻭﻛﺮﻡ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺴﻠﻮﻙ) .ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﻹﺳﻼﻡ( ﻣـﻦ ﻛـﺎﻥ
ﻣﻨﻬﻢ ﺫﺍ ﺷﺮﻑ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﺯﺩﺍﺩ ﺷﺮﻓﺎ ﻭﺭﻓﻌﺔ ﺑﺎﻹﺳﻼﻡ) .ﻓﻘﻬﻮﺍ( ﻓﻬﻤﻮﺍ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺃﺣﻜﺎﻣﻪ) .ﻫﺬﺍ ﺍﻟﺸﺄﻥ( ﺃﻱ ﺍﻹﻣـﺎﺭﺓ ﻭﺍﳋﻼﻓـﺔ.
)ﺃﺷﺪﻫﻢ ﻟﻪ ﻛﺮﺍﻫﻴﺔ( ﺃﻱ ﺍﻟﺬﻱ ﻳﻜﺮﻫﻪ ﻭﻻ ﻳﻄﻤﻊ ﻓﻴﻪ ﻓﺈﺫﺍ ﺍﺧﺘﲑ ﻟﻪ ﻭﺃﺳﻨﺪ ﺇﻟﻴﻪ ﺃﻋﺎﻧﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﺪﺩ ﺧﻄﺎﻩ ﻭﻭﻓﻘﻪ) .ﺫﺍ ﺍﻟﻮﺟﻬﲔ( ﻫﻮ
ﺍﳌﻨﺎﻓﻖ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻭﻳﺄﰐ ﻛﻼ ﺑﻮﺟﻪ ﳜﺘﻠﻒ ﻋﻤﺎ ﻳﺄﰐ ﺑﻪ ﺍﻵﺧﺮ[
١٨٤
ﻭﺃﻛﺜﺮﻫﻢ ﺿﺮﺭﹰﺍ ﻟﻠﻤﺴﻠﻤﲔ ،ﻭﺧﻄﺮﹰﺍ ﻋﻠﻴﻬﻢ " ﺍﳌﻨﺎﻓﻖ " ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻳﻈﻬـﺮ ﺍﻹﺳـﻼﻡ
ﻭﻳﺒﻄﻦ ﺍﻟﻜﻔﺮ ،ﺃﻭ ﻣﻨﺎﻓﻘﹰﺎ ﰲ ﺳﻠﻮﻛﻪ ﻭﺃﻋﻤﺎﻟﻪ ﻳﻈﻬﺮ ﺍﳌﻮﺩﺓ ﻭﻳﺒﻄﻦ ﺍﳊﻘﺪ ﻭﺍﻟﻌﺪﺍﻭﺓ ،ﻛﻤﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ ﰲ
٢٩٥
ﻆ(.
ﻭﺻﻒ ﻫﺆﻻﺀ ﺍﳌﻨﺎﻓﻘﲔ ) :ﻭِﺇﺫﹶﺍ ﺧﹶﻠﻮﺍ ﻋﻀﻮﺍ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﹾﻟﹶﺄﻧﺎ ِﻣ ﹶﻞ ِﻣ ﻦ ﺍﹾﻟ ﻐﻴ ِ
ﻻ ﺩﻳﻦ ﻧﺎﻓﻊ ﺇﻻ ﺑﻌﻘﻞ ﺭﺍﺷﺪ ﺣﻜﻴﻢ ،ﻭﻻ ﻋﻘﻞ ﺻﺤﻴﺢ ﺇﻻ ﺑﻔﻘﻪ ﻣﻜﲔ ،ﻭﺍﳋﲑﻳﺔ ﻻ ﺗﻜﻮﻥ ﺑﻨﺺ ﻣﻌﻠﻖ ﰲ
ﺃﻋﻨﺎﻕ ﺃﻏﺒﻴﺎﺀ ﻣﻐﻔﻠﲔ ،ﻛﻤﺎ ﻻ ﺗﻜﻮﻥ ﻣﻦ ﻏﲑ ﻣﻌﺮﻓﺔ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ،ﻭﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻘـﻮﻝ ﺳـﻠﻴﻤﺔ ﰲ
ﻣﻌﺪﺎ ،ﺻﻘﻠﺘﻬﺎ ﺣﻜﻤﺔ ﺍﳊﻴﺎﺓ ﻭﲡﺎﺭﺏ ﺍﻟﺴﻨﲔ ﻭﻋﻈﺔ ﺍﻷﻳﺎﻡ ،ﻫﻢ ﺧﲑ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﻥ ﺃﺳـﻠﻤﻮﺍ ﻭﻓﻘﻬـﻮﺍ
ﺃﺣﻜﺎﻣﻪ ،ﻓﺎﻟﺪﻳﻦ ﺍﳊﻖ ﻻ ﻳﻨﻔﻊ ﺇﻻ ﺇﺫﺍ ﻭﺿﻊ ﰲ ﻭﻋﺎﺀ ﺣﻜﻴﻢ ﺭﺷﻴﺪ ﺳﻮﻱ ،ﻭﻫﻮ ﺍﻟﻌﻘﻞ ،ﻭﺃﻣﺎ ﻭﻋﺎﺀ ﺍﻟﻐﺒﺎﺀ
ﻭﺍﻟﺴﻔﺎﻫﺔ ﻓﺎﻟﺪﻳﻦ ﻳﻨﺠﻴﻪ ﻟﻨﻔﺴﻪ ﻟﻜﻦ ﻟﻦ ﻳﻨﻔﻊ ﻏﲑﻩ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺍﳋﲑﻳﺔ ﰲ ﺃﻣـﺔ ﺍﻹﺳـﻼﻡ ﻭﻻ
ﲨﺎﻋﺎﺕ ﺍﳊﻖ ،ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﰲ ﺍﳌﺮﺀ ﺧﺼﻠﺘﺎ ﺍﻟﺒﺎﻃﻞ ،ﻓﻼ ﻓﻘﻪ ﻋﻤﻴﻖ ﺑﻞ ﻫـﻲ ﺍﻷﻟﻔـﺎﻅ ﻭﺣﻔـﻆ
ﺍﻟﻨﺼﻮﺹ ﺑﻼ ﻋﻠﻢ ﺎ ،ﻭﻻ ﺣﻜﻤﺔ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ؟! ﺣﻴﻨﻬﺎ ﻭﻻ ﺷﻚ ﺍﳋﺮﺍﺏ ﻭﺍﻟﻔﺴﺎﺩ.
ﰒ ﺇﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻻ ﻳﻘﻮﻡ ﺑﻪ ﺇﻻ ﺍﻟﺬﻳﻦ ﻳﺄﺧﺬﻭﻥ ﺍﻷﻣﻮﺭ -ﻛﻞ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ -ﲜﺪﻳﺔ ﻭﺗﻔﺎﻋﻞ ﺣﻘﻴﻘﻲ ،ﺃﻣـﺎ
ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺇﺭﺿﺎﺀ ﻛﻞ ﺍﻷﻃﺮﺍﻑ ،ﻭﻳﺪﺍﻫﻨﻮﻥ ﻛﻞ ﺍﳌﺨﺘﻠﻔﲔ ،ﻓﺎﻟﻘﻴﻢ ﻋﻨﺪﻫﻢ ﻧﺴﺒﻴﺔ ،ﻭﺍﻟﻘﺮﺍﺭﺕ ﻣﺘﻠﻮﻧﺔ،
ﻓﻬﺆﻻﺀ ﻻ ﻧﻔﻊ ﻓﻴﻬﻢ ﳍﺬﺍ ﺍﻟﺪﻳﻦ.
ﺍﻟﺪﻳﻦ ﻫﺪﺍﻳﺔ ،ﻟﻜﻦ ﻻ ﻳﻨﻔﻊ ﻣﻊ ﺁﻟﺔ ﻫﻲ ﻓﺎﺳﺪﺓ ﰲ ﺗﺮﻛﻴﺒﻬﺎ ،ﻛﻤﺎ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻧـﻮﺭ ﻛﻨـﻮﺭ
ﺍﻟﺸﻤﺲ ﻟﻜﻦ ﻻ ﻳﻨﻔﻊ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻣﻊ ﺍﻷﻋﻤﻰ ،ﻓﻼﺑﺪ ﻣﻦ ﻧﻮﺭ ﺍﻟﻌﲔ ﻭﻧﻮﺭ ﺍﻟﺸﻤﺲ ﻟﻴﻘﻊ ﺍﻹﺑﺼﺎﺭ ،ﻭﻛﺬﻟﻚ
ﻫﺪﺍﻳﺔ ﺍﻟﺸﺮﻉ ﻻ ﺗﻨﻔﻊ ﺑﻼ ﺭﺷﺪ ﺍﻟﻌﻘﻞ ﻭﺣﻜﻤﺘﻪ ،ﻭﺍﻟﻌﻘﻞ ﺍﻟﺮﺷﻴﺪ ﺍﳊﻜﻴﻢ ﻻ ﻳﻀﻄﺮﺏ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻛﺎﻥ
ﻓﻬﻮ ﻣﻌﺪﻥ ﻧﻔﻴﺲ ﺇﻥ ﻛﺎﻥ ﻗﺪﺭﻩ ﻣﻊ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻥ ﺧﲑﻫﻢ ﻭﺃﻧﻔﺴﻬﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﻊ ﺃﻫﻞ ﺍﻹﺳـﻼﻡ
ﻛﺎﻥ ﺧﲑﻫﻢ ﻭﺃﻧﻔﺴﻬﻢ ،ﻓﻬﻮ ﻋﻘﻞ ﺃﺻﻴﻞ ﰲ ﻣﻌﺪﻧﻪ ﻻ ﻳﺘﻠﻮﻥ ﺑﺎﻟﺰﻭﺭ ﻭﻻ ﺑﺎﳌﺨﺎﺩﻋﺔ ،ﺑﻞ ﻫﻮ ﺛﺒﺖ ﻟﺜﺒـﺎﺕ
ﻗﻴﻢ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺮﺷﺪ ﻓﻴﻪ.
ﻫﻞ ﻫﻨﺎﻙ ﻓﻘﻴﻪ ﻏﱯ؟ ﺍﳉﻮﺍﺏ ﻧﻌﻢ ،ﻛﻤﺎ ﻫﻨﺎﻙ ﺣﻜﻴﻢ ﻛﺎﻓﺮ ،ﻓﺤﺼﻮﻝ ﺍﻟﻜﻤﺎﻝ ﳑﻨﻮﻉ ﲟﻮﺍﻧﻊ ﺧﺎﺻﺔ ﻟﻜﻞ
ﺣﺎﻟﺔ ،ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺜﺒﺖ ﺍﳊﻜﻤﺔ ﻟﻜﻞ ﻓﻘﻴﻪ ،ﻛﻤﺎ ﻻ ﻧﺜﺒﺖ ﺍﳊﻖ ﻣﻊ ﻛﻞ ﺣﻜﻴﻢ ،ﻭﺧﲑ ﺍﳋﲑﻳـﻦ ﻫـﻮ
ﺍﻟﻔﻘﻴﻪ ﺍﳊﻜﻴﻢ ﺍﻟﻌﺎﻗﻞ ﺍﻟﺮﺷﻴﺪ ،ﻛﻤﺎ ﺃﻥ ﺷﺮ ﺍﻟﺸﺮﻳﻦ ﺑﻌﺪ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻐﱯ ﻭﺍﳊﻜﻴﻢ ﺍﻟﻜﺎﻓﺮ ﻫﻮ ﺫﻭ ﺍﻟـﻮﺟﻬﲔ،
ﺃﻱ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ﰲ ﺗﱪﻳﺮ ﻛﻞ ﻓﻌﻞ ﻭﻗﻮﻝ ﻭﲪﻠﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺮﺿﻰ ،ﻭﻳﺴﻤﻮﻥ ﻫﺬﻩ ﺣﻜﻤـﺔ
ﻛﺬﺑﹰﺎ ﻭﺯﻭﺭﹰﺍ ﻋﻠﻴﻬﺎ ،ﺇﳕﺎ ﻫﻲ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺜﻌﻠﺒﺔ ،ﻓﺎﳊﻖ ﻭﺍﺣﺪ ﻻ ﻳﺘﻌﺪﺩ ،ﻭﻗﺪ ﻗﺎﻣﺖ ﺣﻜﻤـﺔ ﺍﻟﺴـﻤﺎﻭﺍﺕ
ﺿ ﻲ
ﻭﺍﻷﺭﺽ ﻣﻊ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻭﺑﲔ ﺍﻟﻌﺪﻝ ﻭﺍﻟﻈﻠﻢ ﻭﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻜﻔﺮ .ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﻼﻡِ،
ﺱ ﻣﻌﺎ ِﺩﻥﹶِ ،ﺧﻴﺎ ﺭ ﻫ ﻢ ﻓِﻲ ﺍﳉﹶﺎ ِﻫِﻠﻴ ِﺔ ِﺧﻴﺎ ﺭ ﻫ ﻢ ﻓِﻲ ﺍ ِﻹ ﺳ ﹶ
ﺠﺪﻭ ﹶﻥ ﺍﻟﻨﺎ
ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ» :ﺗ ِ
١٨٥
ﺱ ﺫﹶﺍ ﺍﻟ ﻮ ﺟ ﻬﻴ ِﻦ
ﺠﺪﻭ ﹶﻥ ﺷ ﺮ ﺍﻟﻨﺎ ِ
ﺱ ﻓِﻲ ﻫﺬﹶﺍ ﺍﻟﺸﺎ ِﻥ ﹶﺃ ﺷﺪ ﻫ ﻢ ﹶﻟ ﻪ ﹶﻛﺮﺍ ِﻫﻴﺔﹰ ،ﻭﺗ ِ ِﺇﺫﹶﺍ ﹶﻓ ِﻘﻬﻮﺍ ،ﻭﺗ ِ
ﺠﺪﻭ ﹶﻥ ﺧ ﻴ ﺮ ﺍﻟﻨﺎ ِ
٢٩٦
ﺍﱠﻟﺬِﻱ ﻳﺎﺗِﻲ ﻫ ﺆ ﹶﻻ ِﺀ ِﺑ ﻮ ﺟﻪٍ ،ﻭﻳﺎﺗِﻲ ﻫ ﺆ ﹶﻻ ِﺀ ِﺑ ﻮ ﺟ ٍﻪ«
ﻫﺆﻻﺀ ﻗﻮﻡ ﻻ ﳛﺒﻮﻥ ﺍﳌﺨﺎﺗﻠﺔ ،ﻓﻬﻢ ﻳﻌﻄﻮﻥ ﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻛﻞ ﺷﻲﺀ ،ﻭﻳﺒﻐﻀﻮﻥ ﻣـﺎ ﻳﻜﻔـﺮﻭﻥ ﺑـﻪ ﺇﱃ
ﺍﻟﻨﻬﺎﻳﺔ ،ﺇﺭﺍﺩﻢ ﻻ ﺗﻘﺒﻞ ﺍﳌﻨﺎﺻﻔﺔ ﺑﻞ ﻳﺬﻫﺒﻮﻥ ﻣﻊ ﺇﳝﺎﻢ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ ،ﻛﻤﺎ ﳍﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣـﻊ ﺩﻳـﻦ ﺍﷲ
ﻭﻣﻊ ﲨﺎﻋﺔ ﺍﳊﻖ ،ﻓﺤﻴﻨﻬﺎ ﳛﻤﻠﻮﻥ ﻫﺬﺍ ﺣﻖ ﺍﳊﻤﻞ ،ﻭﻳﻌﻄﻮﻧﻪ ﻛﻞ ﺃﻧﻔﺴﻬﻢ ﻭﳛﺎﺭﺑﻮﻥ ﺃﻋﺪﺍﺀﻩ ﺇﱃ ﺁﺧـﺮ
ﺴِﻠﻤﻮ ﹶﻥ{ ]ﺍﻟﻔﺘﺢ [١٦ :ﻓﻬﻢ ﻳﺒﻐﻀﻮﻥ ﺃﻋﺪﺍﺀﻩ ﻛﻞ ﺍﻟﺒﻐﺾ ﻛﻤﺎ ﳛﺒﻮﻥ ﺃﺻﺤﺎﺑﻪ ﻛﻞﺭﻣﻖ }ﺗﻘﹶﺎِﺗﻠﹸﻮﻧ ﻬ ﻢ ﹶﺃ ﻭ ﻳ
ﺍﳊﺐ ،ﻓﻬﺬﻩ ﻣﻨﻄﻘﺔ ﻻ ﺗﻘﺒﻞ ﺍﻟﻘﺴﻤﺔ ،ﻓﺒﺌﺲ ﺃﺻﺤﺎﺏ ﻧﺴﺒﻴﺔ ﺍﳊﻖ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﻢ ﺃﻓﺴﺪﻭﺍ ﺩﻳـﻦ ﺍﷲ
ﻭﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ.
ﻟﻮ ﺭﺍﺟﻊ ﺍﻟﻨﺎﺱ ﺗﺎﺭﻳﺦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻠﻦ ﳚﺪﻭﺍ ﺃﻱ ﻣﻜﺮﻣﺔ ﻗﺪﻣﻬﺎ )ﺍﳌﺪﺍﻫﻨﻮﻥ( ﻭﻻ ﺩﻋﺎﺓ ﺃﻧﺼﺎﻑ ﺍﳊﻠـﻮﻝ،
ﺑﻞ ﻛﻞ ﺍﳌﻜﺮﻣﺎﺕ ﺳﺠﻠﻬﺎ ﺃﺻﺤﺎﺏ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻮﺍﺿﺤﺔ ﺍﳉﻠﻴﺔ ،ﻭﺍﻵﺧﺬﻭﻥ ﺑـ)ﺍﻟـﺮﺧﺺ( ﳍـﻢ ﺳـﻌﺔ
ﻷﻧﻔﺴﻬﻢ ﻟﻜﻦ ﻟﻦ ﻳﻘﺪﻣﻮﺍ ﻟﻸﻣﺔ ﺷﻴﺌﺎﹰ ،ﻭﻻ ﺗﻨﺘﻔﻊ ﺍﻷﻣﺔ ﻢ ،ﻓﻔﻲ ﳏﻨﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﺍﺗﻘﻰ ﻣﻦ ﺍﺗﻘﻰ ﺧﺸﻴﺔ
ﺍﻟﺴﻴﻒ ﺃﻭ ﺍﻟﺴﺠﻦ ﺃﻭ ﺍﻟﻀﺮﺏ ﻭﻭﺳﻌﻪ ﺍﻷﻣﺮ ،ﻟﻜﻦ ﺣﺴﻢ ﺍﳌﻌﺎﺭﻙ ﻭﺍﻟﻘﻀﺎﻳﺎ ﻛﺎﻥ ﺑﻴﺪ ﻣﻦ ﺃﻇﻬﺮ ﻭﻭﺍﺟـﻪ
ﻭﲢﺪﻯ ،ﻧﻌﻢ ﺃﺻﺎﺑﻪ ﻣﺎ ﺃﺻﺎﺑﻪ ﻟﻜﻦ ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ،ﺇﻳﺬﺍﺀ ﻭﺍﺑﺘﻼﺀ ﰒ ﻧﺼـﺮ ﻭﲤﻜـﲔ ،ﻓـﺈﺫﺍ ﻛﺎﻧـﺖ
)ﺍﻟﺮﺧﺺ( ﻻ ﺗﻨﺘﻔﻊ ﺍﻷﻣﺔ ﻣﻦ ﺃﺻﺤﺎﺎ ﻓﺈﺫﹰﺍ ﺳﻴﻜﻮﻥ ﺷﺄﻥ )ﺍﳌﺪﺍﻫﻨﲔ( ﳑﻦ ﻳﺮﻳﺪﻭﻥ ﺇﺭﺿﺎﺀ ﻛﻞ ﺍﻷﻃﺮﺍﻑ
ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﳊﻖ ﻭﻗﻴﻤﻪ ،ﻭﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺪﻳﻦ ﻭﺍﻹﺳﻼﻡ؟ ﺇﺎ ﺑﻼ ﺷﻚ ﺟﺮﳝﺔ ﺗﻌﻮﺩ ﻋﻠﻰ ﺩﻳﻦ ﺍﷲ ﻭﺃﻣﺔ
ﺍﻹﺳﻼﻡ.
ﻓﻬﺬﻩ ﺧﺼﺎﻝ ﺍﳋﲑﻳﺔ ،ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﻟﻔﻀﻞ ﻓﻠﻴﺴﻌﻰ ﺇﻟﻴﻬﺎ:
ﻋﻘﻞ ﺭﺷﻴﺪ ﺣﻜﻴﻢ. .١
ﻓﻘﻪ ﻣﻜﲔ ﻋﻤﻴﻖ. .٢
ﺻﻼﺑﺔ ﰲ ﺍﳊﻖ ﻭﻣﻮﺍﻗﻒ ﺛﺎﺑﺘﺔ. .٣
ﻭﺷﺮ ﺍﻟﻨﺎﺱ ﺍﳌﺘﻠﻮﻥ ،ﻓﺈﻥ ﺍﺟﺘﻤﻊ ﻣﻌﻪ ﻗﻮﺓ ﺍﻟﺒﻴﺎﻥ ﻓﻬﻲ ﺍﻟﻄﺎﻣﺔ ﺍﻟﻜﱪﻯ ،ﻭﺍﻟﻔﺎﻗﺮﺓ ﺍﻟﱵ ﺍﺟﺘﻤﻊ ﻓﻴﻬـﺎ ﻛـﻞ
ﻣﻘﻮﻣﺎﺕ ﺍﻟﻔﺘﻨﺔ ﻟﻸﻣﺔ.
ﻭﰲ ﺍﳊﺪﻳﺚ ﻓﻘﻪ ﺭﺍﺋﻊ ﻭﻫﻮ ﻗﻀﻴﺔ ﺍﺳﺘﺨﺪﺍﻡ )ﺍﻷﺭﺷﻴﻒ( ،ﻓﺎﻟﺘﺎﺭﻳﺦ ﺳﻼﺡ ﻋﻈﻴﻢ ﻟﻜﻦ ﻭﺿـﻌﻪ ﰲ ﻏـﲑ
ﺤﻤـﻞ ﻭﺯﺭ
ﻣﻮﺿﻌﻪ ﻣﻔﺴﺪﺓ ﻭﻗﻠﺔ ﺩﻳﻦ ،ﻓﻬﺬﺍ ﺭﺟﻞ ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻜﺮﺍﻫﻴﺔ ﻟﻠﺤﻖ ﰒ ﳊﻖ ﺑﻪ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳ
- ٢٩٦ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ ٣٤٩٣(٤٤٧ :ﻭ]- ١٢٤٤ - ٣٤٩٤ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﺼـﺤﺎﺑﺔ
ﺑﺎﺏ ﺧﻴﺎﺭ ﺍﻟﻨﺎﺱ ﺭﻗﻢ ) .٢٥٢٦ﻣﻌﺎﺩﻥ( ﲨﻊ ﻣﻌﺪﻥ ﻭﻫﻮ ﻣﺎ ﻳﺴﺘﺨﺮﺝ ﻣﻦ ﺍﳉﻮﺍﻫﺮ ﻭﻭﺟﻪ ﺍﻟﺘﺸﺒﻴﻪ ﺃﻥ ﺍﳌﻌﺎﺩﻥ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺟﻮﺍﻫﺮ ﳐﺘﻠﻔـﺔ
ﻣﻦ ﻧﻔﻴﺲ ﻭﺧﺴﻴﺲ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﺱ ﳐﺘﻠﻔﻮﻥ ﰲ ﺍﻟﺸﺮﻑ ﻭﻛﺮﻡ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺴﻠﻮﻙ) .ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﻹﺳﻼﻡ( ﻣـﻦ ﻛـﺎﻥ
ﻣﻨﻬﻢ ﺫﺍ ﺷﺮﻑ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﺯﺩﺍﺩ ﺷﺮﻓﺎ ﻭﺭﻓﻌﺔ ﺑﺎﻹﺳﻼﻡ) .ﻓﻘﻬﻮﺍ( ﻓﻬﻤﻮﺍ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺃﺣﻜﺎﻣﻪ) .ﻫﺬﺍ ﺍﻟﺸﺄﻥ( ﺃﻱ ﺍﻹﻣـﺎﺭﺓ ﻭﺍﳋﻼﻓـﺔ.
)ﺃﺷﺪﻫﻢ ﻟﻪ ﻛﺮﺍﻫﻴﺔ( ﺃﻱ ﺍﻟﺬﻱ ﻳﻜﺮﻫﻪ ﻭﻻ ﻳﻄﻤﻊ ﻓﻴﻪ ﻓﺈﺫﺍ ﺍﺧﺘﲑ ﻟﻪ ﻭﺃﺳﻨﺪ ﺇﻟﻴﻪ ﺃﻋﺎﻧﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﺪﺩ ﺧﻄﺎﻩ ﻭﻭﻓﻘﻪ) .ﺫﺍ ﺍﻟﻮﺟﻬﲔ( ﻫﻮ
ﺍﳌﻨﺎﻓﻖ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻭﻳﺄﰐ ﻛﻼ ﺑﻮﺟﻪ ﳜﺘﻠﻒ ﻋﻤﺎ ﻳﺄﰐ ﺑﻪ ﺍﻵﺧﺮ[
١٨٦
ﺃﻳﺎﻡ ﺧﻠﺖ ،ﻳﻘﺮﻉ ﺎ ﻛﻠﻤﺎ ﺳﻨﺤﺖ ﳋﺼﻮﻣﻪ ﺑﺎﺩﺭﺓ ﺧﻼﻑ ،ﻓﻘﺪ ﻋﺎﺏ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻣﺜﻞ ﻫﺆﻻﺀ ﺑﻘﻮﻟـﻪ:
ﺖ ﻣ ﺆ ِﻣﻨـﺎ
ﺴﻠﹶﺎ ﻡ ﹶﻟﺴـ
ﺿ ﺮﺑﺘ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻓﺘﺒﻴﻨﻮﺍ ﻭﻟﹶﺎ ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ﻤ ﻦ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍﻟ
}ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﺇﺫﹶﺍ
ﻚ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﻓﺘﺒﻴﻨﻮﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﹶﻓ ِﻌﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﻣﻐﺎِﻧ ﻢ ﹶﻛِﺜ ﲑﹲﺓ ﹶﻛ ﹶﺬِﻟ
ﺽ ﺍﹾﻟ
ﺗﺒﺘﻐﻮ ﹶﻥ ﻋ ﺮ
ﻚ
ﺕ ﹶﺫﻟِـ ﺕ ﻳ ﹾﺬ ِﻫﺒ ﻦ ﺍﻟﺴـﻴﺌﹶﺎ ِ ﺴﻨﺎ ِ ﺤ ﻛﹶﺎ ﹶﻥ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺧِﺒﲑﺍ{ ]ﺍﻟﻨﺴﺎﺀ ،[٩٤ :ﻭﻗﺪ ﻋﻠﻢ ﻣﻦ ﺩﻳﻨﻨﺎ }ِﺇ ﱠﻥ ﺍﹾﻟ
ِﺫ ﹾﻛﺮﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮِﻳ ﻦ { ]ﻫﻮﺩ.[١١٤ :
ﺇﺿﺎﺀﺓ:
ﺗﺄﻣﻞ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺭﻭﻋﺔ ﺍﳊﺪﻳﺚ ﰲ ﺗﺴﻤﻴﺔ ﺍﻟﻨﺎﺱ )ﻣﻌﺎﺩﻥ( ،ﻭﺗﺴﻤﻴﺔ ﻣﺎ ﻳﻌﺘﺮﻱ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻥ ﻣﻦ ﺗﺰﻭﻳـﺮ
ﺑﻘﻮﻟﻪ) :ﺫﺍ ﺍﻟﻮﺟﻬﲔ( ﺗﺮﻯ ﻧﻮﺭ ﺍﻟﻨﺒﻮﺓ ﺑﺎﺩﻳﹰﺎ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻜﻢ ﺍﻟﻌﺠﻴﺒﺔ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﺸﺮﻑ ﺍﻹِﺳﻼ ِﻣ ﻲ ﻻ ﻳِﺘ ﻢ ِﺇ ﱠﻻ ﺑِﺎﻟﺘ ﹶﻔ ﱡﻘ ِﻪ ﻓِﻲ ﺍﻟﺪﻳﻦ ،ﻭ ﻋﻠﹶﻰ ﻫﺬﺍ ﹶﻓﺘﻨ ﹶﻘﺴِﻢ ﺍﻟﻨـﺎﺱ ﺃﹶﺭﺑﻌـﺔ ﻓِﻴ ِﻪ ﺇِﺷﺎﺭﺓ ِﺇﻟﹶﻰ ﺃﹶ ﱠﻥ ﺍﻟ
ﺃﹶﻗﺴﺎﻡ ﻣ ﻊ ﻣﺎ ﻳﻘﺎﺑِﻠﻬﺎ :
ﺍ َﻷﻭﻝ ﺷﺮِﻳﻒ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﺃﹶﺳﹶﻠ ﻢ ﻭﺗ ﹶﻔ ﱠﻘ ﻪ ،ﻭﻳﻘﺎﺑِﻠ ﻪ ﻣﺸﺮﻭﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﻟﹶﻢ ﻳﺴﻠِﻢ ﻭﻟﹶﻢ ﻳﺘ ﹶﻔﻘﱠﻪ.
ﺍﻟﺜﹼﺎﻧِﻲ ﺷﺮِﻳﻒ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﺃﹶﺳﹶﻠ ﻢ ﻭﻟﹶﻢ ﻳﺘ ﹶﻔﻘﱠﻪ ،ﻭﻳﻘﺎﺑِﻠ ﻪ ﻣﺸﺮﻭﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﻟﹶﻢ ﻳﺴﻠِﻢ ﻭﺗ ﹶﻔ ﱠﻘ ﻪ.
ﺍﻟﺜﹼﺎﻟِﺚ ﺷﺮِﻳﻒ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﻟﹶﻢ ﻳﺴﻠِﻢ ﻭﻟﹶﻢ ﻳﺘ ﹶﻔﻘﱠﻪ ،ﻭﻳﻘﺎﺑِﻠ ﻪ ﻣﺸﺮﻭﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﺃﹶﺳﹶﻠ ﻢ ﹸﺛ ﻢ ﺗ ﹶﻔ ﱠﻘ ﻪ.
ﺍﻟﺮﺍﺑِﻊ ﺷﺮِﻳﻒ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﻟﹶﻢ ﻳﺴﻠِﻢ ﻭﺗ ﹶﻔ ﱠﻘ ﻪ ﻭﻳﻘﺎﺑِﻠ ﻪ ﻣﺸﺮﻭﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﺃﹶﺳﹶﻠ ﻢ ﻭﻟﹶﻢ ﻳﺘ ﹶﻔﻘﱠﻪ.
ﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﺛﹸ ﻢ ﺃﹶﺳﹶﻠ ﻢ ﻭﺗ ﹶﻔ ﱠﻘ ﻪ ،ﻭﻳﻠِﻴﻪ ﻣﻦ ﻛﺎ ﹶﻥ ﻣﺸﺮﻭﻓﹰﺎ ﹸﺛ ﻢ ﺃﹶﺳﹶﻠ ﻢ ﻭﺗ ﹶﻔ ﱠﻘ ﻪ ،ﻭﻳﻠِﻴﻪ ﹶﻓﺄﹶﺭﻓﹶﻊ ﺍﻷَﻗﺴﺎﻡ ﻣﻦ ﺷ ﺮ
ﻣﻦ ﻛﺎ ﹶﻥ ﺷﺮِﻳﻔﹰﺎ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴﺔ ﹸﺛ ﻢ ﺃﹶﺳﹶﻠ ﻢ ﻭﻟﹶﻢ ﻳﺘ ﹶﻔﻘﱠﻪ ،ﻭﻳﻠِﻴﻪ ﻣﻦ ﻛﺎ ﹶﻥ ﻣﺸﺮﻭﻓﹰﺎ ﹸﺛ ﻢ ﺃﹶﺳﹶﻠ ﻢ ﻭﻟﹶﻢ ﻳﺘ ﹶﻔﻘﱠﻪ.
ﻭﹶﺃﻣﺎ ﻣﻦ ﻟﹶﻢ ﻳﺴﻠِﻢ ﻓﹶﻼ ﺍﻋﺘِﺒﺎﺭ ِﺑ ِﻪ ﺳﻮﺍﺀ ﻛﺎ ﹶﻥ ﺷﺮِﻳﻔﹰﺎ ﺃﹶﻭ ﻣﺸﺮﻭﻓﹰﺎ ﺳﻮﺍﺀ ﺗ ﹶﻔ ﱠﻘ ﻪ ﺃﹶﻭ ﻟﹶﻢ ﻳﺘ ﹶﻔﻘﱠﻪ ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ.
ﺼﻔﹰﺎ ِﺑﻤﺤﺎﺳِﻦ ﺍ َﻷﺧﻼﻕ ،ﻛـﺎﻟ ﹶﻜ ﺮ ِﻡ ﻭﺍﻟ ِﻌﻔﱠـﺔ ﻭﺍﳊِﻠـﻢ ﻚ ﻣﻦ ﻛﺎ ﹶﻥ ﻣﺘ ِ ﺸﺮﻑ ﻭﻏﹶﲑ ﹶﺫِﻟ ﻭﺍﳌﹸﺮﺍﺩ ﺑِﺎﳋِﻴﺎ ِﺭ ﻭﺍﻟ
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ﻭﻏﹶﲑﻫﺎ ،ﻣﺘﻮﱢﻗﻴﺎ ِﻟﻤﺴﺎﻭِﻳﻬﺎ ﻛﺎﻟﺒﺨ ِﻞ ﻭﺍﻟ ﹸﻔﺠﻮﺭ ﻭﺍﻟﻈﱡﻠﻢ ﻭﻏﹶﲑﻫﺎ.
ﻭﻗﻮﻟﻪ) :ﲡﺪﻭﻥ ﻣﻦ ﺧﲑ ﺍﻟﻨﺎﺱ ﺃﺷﺪﻫﻢ ﻛﺮﺍﻫﻴﺔ ﳍﺬﺍ ﺍﻟﺸﺄﻥ(؛ ﻳﻌﲏ ﺍﻹﻣﺎﺭﺓ ،ﻭﺇﳕﺎ ﻳﻜﺮﻫﻬﺎ ﺍﳌـﺆﻣﻦ ﻣـﻦ
ﺣﻴﺚ ﺍﳊﺬﺭ ﻋﻠﻰ ﺩﻳﻨﻪ؛ ﻓﺈﺫﺍ ﻭﻗﻊ ﻓﻴﻬﺎ ﻳﺸﺘﻬﻲ ﺍﻟﻌﺰﻝ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻌﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ:
ﻣﺎ ﺳﺮﺗﲏ ﺍﻟﻮﻻﻳﺔ؛ ﻭﻟﻘﺪ ﺳﺎﺀﱐ ﺍﻟﻌﺰﻝ.
ﻭﻗﺎﻝ ﺍﳋﻄﺎﰊ :ﻣﻌﲎ ﺍﻟﻜﻼﻡ :ﺇﺫﺍ ﻭﻗﻌﻮﺍ ﻓﻴﻬﺎ ﱂ ﳚﺰ ﺃﻥ ﻳﻜﺮﻫﻮﻫﺎ؛ ﻷﻢ ﺇﺫﺍ ﻛﺎﻥ ﻗﻴﺎﻣﻬﻢ ﺎ ﻋﻦ ﻛـﺮﻩ
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ﺿﻴﻌﻮﺍ ﺣﻘﻮﻗﻬﺎ ،ﻓﻠﻴﻘﺒﻠﻮﺍ ﻋﻠﻴﻬﺎ ﻭﻟﻴﺠﺘﻬﺪﻭﺍ ﻓﻴﻬﺎ.
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ :ﺃﻭ ﹰﻻ :ﻓﻀﻞ ﺍﻟﻨﺴﺐ ﺇﺫﺍ ﺍﻗﺘﺮﻥ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻌﻠﻢ ﰲ ﺩﻳﻦ ﺍﷲ ﻭﺍﻟﻔﻘﻪ
ﰲ ﺷﺮﻳﻌﺘﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺃﻋﻠﻰ ﺍﳌﻘﺎﻣﺎﺕ ﻭﺃﲰﺎﻫﺎ ﺑﻌﺪ ﻣﻘﺎﻡ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺼﺤﺒﺔ ،ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﰲ ﻧﻈـﺮ ﺍﻹِﺳـﻼﻡ
- ٢٩٧ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٥٢٩ /٦
- ٢٩٨ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )(٣١١ /٦
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ﲣﺘﻠﻒ ﻣﺮﺍﺗﺒﻬﻢ ﻭﻣﻘﺎﻣﺎﻢ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻵﰐ .ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ :ﻣﻦ ﲨﻊ ﺑﲔ ﺍﻟﻨﺴـﺐ ﻭﺍﻟـﺪﻳﻦ
ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻔﻘﻪ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺃﻋﻠﻰ ﺍﳌﻘﺎﻣﺎﺕ .ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻣﻦ ﲨﻊ ﺑﲔ ﺍﻟـﺪﻳﻦ ﻭﺍﻟﺼـﻼﺡ
ﻭﺍﻟﻔﻘﻪ ﻭﻛﺎﻥ ﺧﺎﻣﻞ ﺍﻟﻨﺴﺐ .ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻣﻦ ﲨﻊ ﺑﲔ ﺍﻟﻨﺴﺐ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﺼﻼﺡ ﻭﱂ ﻳﻜـﻦ ﻓﻘﻴﻬـﹰﺎ.
ﺍﳌﺮﺗﺒﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻣﻦ ﲨﻊ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺼﻼﺡ ،ﻭﱂ ﻳﻜﻦ ﺷﺮﻳﻔﹰﺎ ﻭﻻ ﻓﻘﻴﻬﹰﺎ .ﺍﳌﺮﺗﺒﺔ ﺍﳋﺎﻣﺴﺔ :ﻣﻦ ﲨﻊ ﺑـﲔ
ﺍﻹِﺳﻼﻡ ﻭﺍﻟﻨﺴﺐ ﻭﱂ ﻳﻜﻦ ﺻﺎﳊﹰﺎ ﻭﻻ ﻓﻘﻴﻬﹰﺎ .ﺍﳌﺮﺗﺒﺔ ﺍﻟﺴﺎﺩﺳﺔ :ﻣﻦ ﻛﺎﻥ ﻣﺴﻠﻤﹰﺎ ﻓﻘﻂ ،ﻭﻻ ﺗﻮﺟﺪ ﻓﻴﻪ ﺃﻱ
ﻣﺰﻳﺔ ﻣﻦ ﺍﳌﺰﺍﻳﺎ ﻭﻫﺬﺍ ﻫﻮ ﺃﺩﱏ ﺍﻟﺪﺭﺟﺎﺕ .ﺛﺎﻧﻴﹰﺎ :ﺍﻋﺘﺒﺎﺭ ﺍﻟﻜﻔﺎﺀﺓ ﰲ ﺍﻟﻨﺴﺐ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺰﻭﺍﺝ .ﻟﻘﻮﻟﻪ -
" :-ﲡﺪﻭﻥ ﺍﻟﻨﺎﺱ ﻣﻌﺎﺩﻥ ﻛﻤﻌﺎﺩﻥ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ " ﻗﺎﻝ ﰲ " ﺯﻫﺮ ﺍﻷﺩﺏ ﰲ ﻣﻔﺎﺧﺮ ﺍﻟﻌـﺮﺏ ":
ﺍﻟﻜﻔﺎﺀﺓ ﻋﻨﺪﻧﺎ ﻣﻌﺎﺷﺮ ﺍﳊﻨﺎﺑﻠﺔ ﻣﻌﺘﱪﺓ ،ﻭﻛﺬﺍ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻭﰲ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻣﺎﻟﻚ ،ﰒ ﻗـﺎﻝ:
ﻭﻣﻦ ﺍﳉﻬﻞ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﺣﺪ ﻋﺪﻡ ﺍﻟﺘﻔﺎﺿﻞ ،ﻭﺍﻟﺘﻔﺎﺿﻞ ﻭﺍﻗﻊ ﰲ ﺃﻧﻮﺍﻉ ﺍﳌﻮﺟﻮﺩﺍﺕ ،ﻓﻀـﻞ ﺍﷲ ﺍﻟﺴـﻤﺎﺀ
ﺍﻟﺴﺎﺑﻌﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ،ﻭﻣﻜﺔ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﺒﻼﺩ ،ﻭﺟﱪﻳﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ ﻋﻠﻰ ﻏﲑﻫﻢ ﻣـﻦ
ﺍﳌﻼﺋﻜﺔ .ﻭﻗﻮﻟﻪ " :ﻟﻴﺲ ﻟﻌﺮﰊ ﻓﻀﻞ ﻋﻠﻰ ﻋﺠﻤﻲ " " ﻭﺍﳌﺆﻣﻨﻮﻥ ﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺅﻫﻢ " ﺇﳕﺎ ﺍﳌﻌـﲎ ﰲ ﻫـﺬﺍ
ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﺃﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻛﻠﻬﻢ ﺳﻮﺍﺀ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﱰﻟﺔ ﻭﺍﻟﻜﻔﺎﺀﺓ ﺇﳕﺎ ﻫﻲ ﰲ ﺍﻟـﺪﻳﻦ
ﻭﺍﳋﻠﻖ .ﺛﺎﻟﺜﹰﺎ :ﺃﻥ ﺃﺻﻠﺢ ﺍﻟﻨﺎﺱ ﻟﻠﻮﻻﻳﺔ ﺃﺯﻫﺪﻫﻢ ﻓﻴﻬﺎ ،ﳌﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺫﻟﻚ ﻣﻦ ﺷـﺪﺓ ﺃﻣﺎﻧﺘـﻪ ﻭﺗﻘـﺪﻳﺮﻩ
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ﻟﻠﻤﺴﺆﻭﻟﻴﺔ.
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻠﲏ ﻣﺜﻠﻪ:
ﻼﹶﺛ ﹲﺔ :ﻋِﻴﺴﻰ ،ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺑﻨِـﻲ ِﺇﺳـﺮﺍﺋِﻴ ﹶﻞ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝ ":ﹶﻟ ﻢ ﻳﺘ ﹶﻜﱠﻠ ﻢ ﻓِﻲ ﺍ ﹶﳌ ﻬ ِﺪ ِﺇﻟﱠﺎ ﹶﺛ ﹶ
ﺖ :ﺍﻟﱠﻠ ﻬ ﻢ ﹶﻻ ﺗ ِﻤﺘـ ﻪ
ﺻﻠﱢﻲ ،ﹶﻓﻘﹶﺎﹶﻟ ﺭ ﺟ ﹲﻞ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻪ ﺟ ﺮﻳﺞ ،ﻛﹶﺎ ﹶﻥ ﻳﺼﻠﱢﻲ ،ﺟﺎ َﺀﺗ ﻪ ﹸﺃ ﻣ ﻪ ﹶﻓ ﺪ ﻋﺘﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹸﺃﺟِﻴﺒﻬﺎ ﹶﺃ ﻭ ﹸﺃ
ﺖ ﺭﺍ ِﻋﻴـﺎ ﺖ ﹶﻟ ﻪ ﺍ ﻣ ﺮﹶﺃﹲﺓ ﻭ ﹶﻛﱠﻠ ﻤﺘ ﻪ ﹶﻓﹶﺄﺑﻰ ،ﹶﻓﹶﺄﺗ
ﺿ ﺻ ﻮ ﻣﻌِﺘﻪِ ،ﹶﻓﺘ ﻌ ﺮ
ﺣﺘﻰ ﺗ ِﺮﻳﻪ ﻭﺟﻮ ﻩ ﺍﳌﹸﻮ ِﻣﺴﺎﺕِ ،ﻭﻛﹶﺎ ﹶﻥ ﺟ ﺮﻳ ﺞ ﻓِﻲ
ﺿﹶﺄ ﺻ ﻮﻣ ﻌﺘ ﻪ ﻭﹶﺃﻧ ﺰﻟﹸﻮ ﻩ ﻭ ﺳﺒﻮﻩ ،ﹶﻓﺘ ﻮ
ﺴﺮﻭﺍ ﺖِ :ﻣ ﻦ ﺟ ﺮﻳ ٍﺞ ﹶﻓﹶﺄﺗ ﻮ ﻩ ﹶﻓ ﹶﻜ ﻼﻣﺎ ،ﹶﻓﻘﹶﺎﹶﻟ ﺕ ﹸﻏ ﹶﺴﻬﺎ ،ﹶﻓ ﻮﹶﻟ ﺪ
ﹶﻓﹶﺄ ﻣ ﹶﻜﻨﺘ ﻪ ِﻣ ﻦ ﻧ ﹾﻔ ِ
ﻚ ِﻣ ﻦ ﹶﺫ ﻫﺐٍ؟ ﻗﹶﺎ ﹶﻝ :ﻻﹶِ ،ﺇﻟﱠﺎ ﺻ ﻮ ﻣ ﻌﺘ
ﻼﻡ؟:ﺍﻟﺮﺍﻋِﻲ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻧﺒﻨِﻲ ﻼﻡ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﻦ ﹶﺃﺑﻮ ﻙ ﻳﺎ ﹸﻏ ﹶ ﺻﻠﱠﻰ ﹸﺛ ﻢ ﹶﺃﺗﻰ ﺍﻟ ﻐ ﹶ ﻭ
ﺖ :ﺍﻟﱠﻠ ﻬ ﻢ
ﺐ ﺫﹸﻭ ﺷﺎ ﺭ ٍﺓ ﹶﻓﻘﹶﺎﹶﻟ ﺿ ﻊ ﺍﺑﻨﺎ ﹶﻟﻬﺎ ِﻣ ﻦ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴﻞﹶ ،ﹶﻓ ﻤ ﺮ ِﺑﻬﺎ ﺭ ﺟ ﹲﻞ ﺭﺍ ِﻛ
ﺖ ﺍ ﻣ ﺮﹶﺃﹲﺓ ﺗ ﺮ ِﲔ .ﻭﻛﹶﺎﻧ ِ ِﻣ ﻦ ِﻃ ٍ
ﺠ ﻌ ﹾﻠﻨِﻲ ِﻣﹾﺜﹶﻠﻪ ،ﹸﺛ ﻢ ﹶﺃ ﹾﻗﺒ ﹶﻞ ﻋﻠﹶﻰ ﺛﹶـ ﺪِﻳﻬﺎ
ﺍ ﺟﻌِ ﻞ ﺍﺑﻨِﻲ ِﻣﹾﺜﹶﻠﻪ ،ﹶﻓﺘ ﺮ ﻙ ﹶﺛ ﺪﻳﻬﺎ ﻭﹶﺃ ﹾﻗﺒ ﹶﻞ ﻋﻠﹶﻰ ﺍﻟﺮﺍ ِﻛﺐِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﱠﻠ ﻬ ﻢ ﹶﻻ ﺗ
ﺖ :ﺍﻟﱠﻠﻬـ ﻢ ﹶﻻ ﺻﺒ ﻌ ﻪ -ﹸﺛ ﻢ ﻣ ﺮ ِﺑﹶﺄ ﻣﺔٍ ،ﹶﻓﻘﹶﺎﻟﹶـ
ﺺ ِﺇ
ﺼﻪ -،ﻗﹶﺎ ﹶﻝ :ﹶﺃﺑﻮ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﻛﹶﺄﻧﻲ ﹶﺃﻧ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﻳ ﻤ ﻳ ﻤ
ﺐ ﺟﺒﺎ ﺭ
ﺖِ :ﻟ ﻢ ﺫﹶﺍﻙ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﺮﺍ ِﻛ ﺠ ﻌ ِﻞ ﺍﺑِﻨﻲ ِﻣﹾﺜ ﹶﻞ ﻫ ِﺬﻩِ ،ﹶﻓﺘ ﺮ ﻙ ﹶﺛ ﺪﻳﻬﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﺟ ﻌ ﹾﻠﻨِﻲ ِﻣﹾﺜﹶﻠﻬﺎ ،ﹶﻓﻘﹶﺎﹶﻟ
ﺗ
ﳉﺒﺎِﺑ ﺮﺓِ ،ﻭ ﻫ ِﺬ ِﻩ ﺍ َﻷ ﻣ ﹸﺔ ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﺳ ﺮ ﹾﻗﺖِ ،ﺯﻧﻴﺖِ ،ﻭﹶﻟ ﻢ ﺗ ﹾﻔ ﻌ ﹾﻞ ".٣٠٠ِﻣ ﻦ ﺍ ﹶ
١٨٨
ﻳﻘﻮﻟﻮﻥ :ﻻ ﺩﺧﺎﻥ ﺑﻼ ﻧﺎﺭ ،ﻷﻥ ﺻﻨﺎﻋﺔ ﺍﻟﺪﺧﺎﻥ ﺑﻼ ﻭﺟﻮﺩ ﺃﺻﻠِﻪ ﻟﻴﺲ ﻣﻦ ﺳﻨﻦ ﺍﳋﻠﻖ ،ﻟﻜـﻦ ﺻـﻨﺎﻋﺔ
ﺍﻷﻛﺎﺫﻳﺐ ﻫﻴﻦ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ ،ﻓﺘﺸﺒﻴﻪ ﺍﻹﺷﺎﻋﺎﺕ ﺑﺎﻟﺪﺧﺎﻥ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﺑﺎﻃﻞ ،ﻫﻲ ﻛﺎﻟـﺪﺧﺎﻥ ﺗﺸـﻴﻊ
ﻭﺗﺰﻛﻢ ﺍﻷﻧﻮﻑ ،ﻭﻫﻲ ﻛﺎﻟﺪﺧﺎﻥ ﻛﺬﻟﻚ ﺣﲔ ﺗﻄﻤﺲ ﺍﳊﻘﺎﺋﻖ ﻭﲣﻔﻴﻬﺎ ﻟﻜﻨﻬﺎ ﺗﺼﻨﻊ ﻣﻦ ﻣﻌﺪﻥ ﺍﻟﻜﺬﺏ
ﻭﺍﻟﺰﻭﺭ ﻭﺍﻷﻭﻫﺎﻡ ،ﻟﻜﻦ ﺍﻟﺪﺧﺎﻥ ﻻ ﻳﻜﻮﻥ ﺑﻼ ﻧﺎﺭ ،ﻭﺍﻟﻌﻘﻼﺀ ﻟﻴﺴﻮﺍ ﻗﻄﻴﻊ ﺑﻘﺮ ﲡﺮﻱ ﻋﻠﻴﻬﻢ ﻧﺰﻋﺔ ﺍﻟﻘﻄﻴﻊ،
ﻓﻤﺎ ﺃﺳﻬﻞ ﺃﻥ ﺗﺸﻴﻊ ﺍﻟﻜﻠﻤﺎﺕ ﻋﻠﻰ ﺍﻷﻟﺴﻦ ،ﻭﻛﺜﺮﺓ ﺍﳌﺮﺩﺩﻳﻦ ﻣﻦ ﺍﻟﻐﻮﻏﺎﺀ ﻻ ﻳﺰﻳﺪ ﺍﻟﻜﺬﺏ ﺇﻻ ﺑﻄﻼﻧـﺎﹰ،
ﻭﺍﻟﻜﺜﺮﺓ ﺍﻟﱵ ﻋﻤﺎﺩﻫﺎ -ﺯﻋﻤﻮﺍ -ﺃﻭ ﺩﻟﻴﻠﻬﺎ" :ﲰﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﻓﻘﻠﺖ" ﻫﻢ ﺣﻄـﺐ ﺍﻟﻔـﱳ ﻭﺃﺛـﺎﰲ
ﺍﻟﻨﲑﺍﻥ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻗﺪﻭﺭ ﺍﳋﺒﺜﺎﺀ ،ﻭ"ﺍﳌﻐﻔﻠﻮﻥ ﺍﻟﻨﺎﻓﻌﻮﻥ" ﻫﻢ ﻣﻄﺎﻳﺎ ﺍﻟﺸﺮ ﰲ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ،ﻳﺘﺨـﺬﻫﻢ
ﺍﻟﺸﻴﻄﺎﻥ ﻋﻮﻧﹰﺎ ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃﻢ ﻋﻠﻰ ﺧﲑ ﲢﺖ ﺩﻋﻮﻯ ﺍﻟﻄﻬﺮ ﻭﺍﻟﺘﻨﻘﻴﺔ ﻭﻛﺸﻒ ﺍﳊﻘﺎﺋﻖ.
ﻫﺬﻩ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﻟﺒﺸﺮ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻋﻴﺴﻰ ﻫﻮ ﺍﺑﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻞ ﻟﻜﻞ ﺍﻋﺘﻘﺎﺩﺍﻢ ﻭﻛﺘﺒﻬﻢ ﻭﺻـﻠﻮﺍﻢ
ﺗﺄﺛﲑ ﰲ ﺗﻐﻴﲑ ﺍﳊﻘﻴﻘﺔ ﻭﻫﻮ ﺃﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺸﺮ ﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ﻭﳝﻮﺕ ﻭﳝﺮﺽ؟ ﰒ ﻫﺬﻩ ﺍﳌﻼﻳﲔ
ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ،ﲨﻮﻉ ﻭﺭﺍﺀ ﲨﻴﻊ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻟﺒﻘﺮﺓ ﺭﻭﺡ ﻣﻘﺪﺳﺔ ﻓﻬﻞ ﺯﺍﺩﺕ ﻫﺬﻩ ﺍﳉﻤﻮﻉ ﺷـﻴﺌﹰﺎ
ﺳﻮﻯ ﺃﻥ ﺍﻟﺒﻘﺮﺓ ﺣﻴﻮﺍﻥ ﻻ ﻏﲑ؟ ﻭﻟﻮ ﺳﺄﻟﺖ ﻫﺆﻻﺀ ﲨﻴﻌﹰﺎ ﻣﺎ ﺩﻟﻴﻠﻜﻢ ﻟﻜﺎﻥ ﺟﻮﺍﻢ :ﺍﳉﻤﻮﻉ ،ﺍﻟﻘﻄﻴـﻊ،
ﻟﻘﺪ ﻭﺟﺪﻧﺎ ﺍﳉﻤﻮﻉ ﺗﻘﻮﻝ ﻓﻘﻠﻨﺎ ،ﻭﻫﻜﺬﺍ ﳛﻴﻮﻥ ﻭﳝﻮﺗﻮﻥ ﻭﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻹﺷﺎﻋﺎﺕ.
ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻭﲨﺎﻋﺎﺕ ﺍﳊﻖ ﻣﺴﺘﻬﺪﻓﺔ ،ﻳﻜﺎﺩ ﳍﺎ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﻷﻋﺪﺍﺋﻬﺎ ﺧـﱪﺓ ﻋﻤﻴﻘـﺔ ﰲ ﺍﻟﻜﻴـﺪ
ﻭﺻﻨﺎﻋﺔ ﺍﻟﻔﱳ ﻭﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻹﺷﺎﻋﺎﺕ ،ﻭﻻ ﻳﺒﻄﻞ ﻛﻞ ﻫﺬﺍ ﺍﻟﻜﻴﺪ ﺇﻻ ﺑﺎﻷﺩﻟﺔ ﺍﻟـﱵ ﺃﻗﺎﻣﻬـﺎ ﺍﷲ ﻧـﻮﺭﹰﺍ
ﻛﺎﺷﻔﹰﺎ ﻟﻠﺤﻘﺎﺋﻖ ،ﻓﻬﺬﻩ ﻓﺘﻨﺔ )ﺍﻹﻓﻚ( ﺍﻟﻜﱪﻯ ،ﻓﺘﻨﺔ ﺿﺮﺑﺖ ﺑﻴﺖ ﺍﻟﻄﻬﺮ ﻭﺍﻟﻌﻔﺎﻑ ،ﻭﺗﻮﱃ ﻛﱪﻫﺎ ﺍﻟﻨﻔﺎﻕ
ﺝ ﺍﻟﻨﺒِـ ﻲ ﻭﺭﺟﺎﻟﻪ ،ﻭﺳﺎﺭﺕ ﻋﻠﻰ ﺃﻟﺴﻦ ﺍﻟﺒﻌﺾ ﳑﻦ ﺍﺳﺘﺰﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓ ﻌ ﻦ ﻋﺎِﺋﺸ ﹶﺔ ﺭ ِ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻬﺎ ،ﺯ ﻭ ِ
ﻀ ﻬ ﻢ ﻛﹶـﺎ ﹶﻥ ﹶﺃ ﻭﻋـﻰ ﻚ ﻣﺎ ﻗﹶﺎﻟﹸﻮﺍ ،ﻭ ﹸﻛﱡﻠ ﻬ ﻢ ﺣ ﺪﹶﺛﻨِﻲ ﻃﹶﺎِﺋ ﹶﻔ ﹰﺔ ِﻣ ﻦ ﺣﺪِﻳِﺜﻬﺎ ،ﻭﺑ ﻌ ﲔ ﻗﹶﺎ ﹶﻝ ﹶﻟﻬﺎ :ﹶﺃ ﻫ ﹸﻞ ﺍ ِﻹ ﹾﻓ ِ
ِ ،ﺣ
ﺚ ﺍﱠﻟﺬِﻱ ﺣ ﺪﹶﺛﻨِﻲ ﻋـ ﻦ ﳊﺪِﻳ ﹶ ﺖ ﻋ ﻦ ﹸﻛ ﱢﻞ ﺭ ﺟ ٍﻞ ِﻣﻨ ﻬ ﻢ ﺍ ﹶ
ﺖ ﹶﻟ ﻪ ﺍ ﹾﻗِﺘﺼﺎﺻﺎ ،ﻭﹶﻗ ﺪ ﻭ ﻋﻴ ﺤﺪِﻳِﺜﻬﺎ ِﻣ ﻦ ﺑ ﻌﺾٍ ،ﻭﹶﺃﹾﺛﺒ
ِﻟ
ﺖ ﻋﺎِﺋﺸـ ﹸﺔ:ﻀ ﻬ ﻢ ﹶﺃ ﻭﻋﻰ ﹶﻟ ﻪ ِﻣ ﻦ ﺑ ﻌﺾٍ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻗﹶﺎﻟﹶـ ﻕ ﺑ ﻌﻀﺎ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺑ ﻌ
ﺼ ﺪ
ﺾ ﺣﺪِﻳِﺜ ِﻬ ﻢ ﻳ ﺸﺔﹶ ،ﻭﺑ ﻌ
ﻋﺎِﺋ
ﺝ ِﺑﻬﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ﺝ ﺳﻬ ﻤﻬﺎ ﺧ ﺮ ﻉ ﺑﻴ ﻦ ﹶﺃ ﺯﻭﺍ ِﺟﻪِ ،ﹶﻓﹶﺄﻳ ﻬ ﻦ ﺧ ﺮ
ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﹶﺃﺭﺍ ﺩ ﺳ ﹶﻔﺮﺍ ﹶﺃ ﹾﻗ ﺮ
ﺖ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺑ ﻌ ﺪ
ﺨ ﺮ ﺟ ﺝ ﻓِﻴﻬﺎ ﺳ ﻬﻤِﻲ ،ﹶﻓ ﺨ ﺮ
ﻉ ﺑﻴﻨﻨﺎ ﻓِﻲ ﹶﻏ ﺰ ﻭ ٍﺓ ﹶﻏﺰﺍﻫﺎ ﹶﻓ ﺸ ﹸﺔ :ﹶﻓﹶﺄ ﹾﻗ ﺮ
ﺖ ﻋﺎِﺋ ﻣ ﻌﻪ ،ﻗﹶﺎﹶﻟ
ﻍ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ﻣِـ ﻦ ﺴ ﺮﻧﺎ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﻓ ﺮ ﹶ
ﺖ ﹸﺃ ﺣ ﻤ ﹸﻞ ﻓِﻲ ﻫ ﻮ ﺩﺟِﻲ ﻭﹸﺃﻧ ﺰ ﹸﻝ ﻓِﻴﻪِ ،ﹶﻓ ِ ﳊﺠﺎﺏ ،ﹶﻓ ﹸﻜﻨ ﻣﺎ ﹸﺃﻧ ِﺰ ﹶﻝ ﺍ ِ
ﺖ
ﲔ ﺁ ﹶﺫﻧﻮﺍ ﺑِﺎﻟ ﺮﺣِﻴﻞِ ،ﹶﻓ ﻤﺸـﻴ ﻚ ﻭﹶﻗ ﹶﻔﻞﹶ ،ﺩﻧ ﻮﻧﺎ ِﻣ ﻦ ﺍ ﹶﳌﺪِﻳﻨ ِﺔ ﻗﹶﺎِﻓِﻠﲔ ،ﺁ ﹶﺫ ﹶﻥ ﹶﻟﻴﹶﻠ ﹰﺔ ﺑِﺎﻟ ﺮﺣِﻴﻞِ ،ﹶﻓ ﹸﻘ ﻤﺖِ ﺣ
ﹶﻏ ﺰ ﻭِﺗ ِﻪ ِﺗ ﹾﻠ
ﻉ
ﺻ ﺪﺭِﻱ ،ﹶﻓِﺈﺫﹶﺍ ِﻋ ﹾﻘ ﺪ ﻟِﻲ ِﻣ ﻦ ﺟ ﺰ ِﺖ ﺴ ﺖ ِﺇﻟﹶﻰ ﺭ ﺣﻠِﻲ ،ﹶﻓﹶﻠ ﻤ ﺖ ﺷﺎﻧِﻲ ﹶﺃ ﹾﻗﺒ ﹾﻠ
ﻀﻴ
ﳉﻴﺶ ،ﹶﻓﹶﻠﻤﺎ ﹶﻗ ﺕﺍﹶ ﺣﺘﻰ ﺟﺎ ﻭ ﺯ
ﻂ ﺍﻟﱠـﺬِﻳ ﻦ ﻛﹶـﺎﻧﻮﺍ ﺖ :ﻭﹶﺃ ﹾﻗﺒ ﹶﻞ ﺍﻟـ ﺮ ﻫ ﹸﺴﻨِﻲ ﺍﺑِﺘﻐﺎ ﺅﻩ ،ﻗﹶﺎﹶﻟ
ﺤﺒ
ﺖ ِﻋ ﹾﻘﺪِﻱ ﹶﻓ ﺖ ﻓﹶﺎﹾﻟﺘ ﻤﺴ
ﹶﻇﻔﹶﺎ ِﺭ ﹶﻗ ِﺪ ﺍﻧ ﹶﻘ ﹶﻄ ﻊ ،ﹶﻓ ﺮ ﺟ ﻌ
ﺍﻟﻜﻼﻡ) .ﺫﻭ ﺷﺎﺭﺓ( ﺫﻭ ﺣﺴﻦ ﻭﲨﺎﻝ ﻭﻗﻴﻞ ﺻﺎﺣﺐ ﻫﻴﺌﺔ ﻭﻣﻠﺒﺲ ﺣﺴﻦ ﻳﺘﻌﺠﺐ ﻣﻨﻪ ﻭﻳﺸﺎﺭ ﺇﻟﻴﻪ) .ﺃﻣﺔ( ﺍﻣﺮﺃﺓ ﳑﻠﻮﻛـﺔ) .ﱂ ﺫﻟـﻚ( ﺃﻱ
ﺳﺄﻟﺘﻪ ﻋﻦ ﺳﺒﺐ ﺩﻋﺎﺋﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻞ ﺍﻷﻣﺔ ﻭﻻ ﻳﻜﻮﻥ ﻣﺜﻞ ﺍﻟﺮﺟﻞ) .ﻭﱂ ﺗﻔﻌﻞ( ﻭﺍﳊﺎﻝ ﺃﺎ ﺑﺮﻳﺌﺔ ﱂ ﺗﺴﺮﻕ ﻭﱂ ﺗﺰﻥ ﻭﺗﻠﺘﺠﺊ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ
ﺃﻥ ﳚﲑﻫﺎ ﻭﺃﻥ ﻳﺜﻴﺒﻬﺎ[
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ﺴﺒﻮ ﹶﻥ ﹶﺃﻧﻲ ﻓِﻴـﻪِ، ﺤِ ﺐ ﻋﹶﻠﻴﻪِ ،ﻭ ﻫ ﻢ ﻳ ﺖ ﹶﺃ ﺭ ﹶﻛ ﻳ ﺮ ﺣﻠﹸﻮﻧِﻲ ،ﻓﹶﺎ ﺣﺘ ﻤﻠﹸﻮﺍ ﻫ ﻮ ﺩﺟِﻲ ﹶﻓ ﺮ ﺣﻠﹸﻮ ﻩ ﻋﻠﹶﻰ ﺑ ِﻌﲑِﻱ ﺍﱠﻟﺬِﻱ ﹸﻛﻨ
ﺤﻢِ ،ﺇﻧﻤﺎ ﻳﺎ ﹸﻛ ﹾﻠ ﻦ ﺍﻟ ﻌ ﹾﻠ ﹶﻘ ﹶﺔ ِﻣ ﻦ ﺍﻟ ﱠﻄﻌﺎﻡِ ،ﹶﻓﹶﻠ ﻢ ﻳﺴـﺘﻨ ِﻜ ِﺮ
ﺸ ﻬ ﻦ ﺍﻟﱠﻠ
ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻨﺴﺎ ُﺀ ِﺇ ﹾﺫ ﺫﹶﺍ ﻙ ِﺧﻔﹶﺎﻓﹰﺎ ﹶﻟ ﻢ ﻳ ﻬﺒ ﹾﻠﻦ ،ﻭﹶﻟ ﻢ ﻳ ﻐ
ﺕ
ﳉ ﻤ ﹶﻞ ﹶﻓﺴﺎﺭﻭﺍ ،ﻭ ﻭ ﺟ ﺪ ﺴﻦ ،ﹶﻓﺒ ﻌﺜﹸﻮﺍ ﺍ ﹶﺖ ﺟﺎ ِﺭﻳﺔﹰ ﺣﺪِﻳﹶﺜ ﹶﺔ ﺍﻟ ﲔ ﺭﹶﻓﻌﻮ ﻩ ﻭ ﺣ ﻤﻠﹸﻮﻩ ،ﻭ ﹸﻛﻨ ﺝ ِﺣ ﺍﻟ ﹶﻘ ﻮ ﻡ ِﺧ ﱠﻔ ﹶﺔ ﺍ ﹶﳍﻮ ﺩ ِ
ﺖ ﻣﻨ ِﺰﻟِﻲ ﺍﱠﻟﺬِﻱ
ﻉ ﻭ ﹶﻻ ﻣﺠِﻴﺐ ،ﹶﻓﺘﻴ ﻤ ﻤ ﺲ ِﺑﻬﺎ ِﻣﻨ ﻬ ﻢ ﺩﺍ ٍﺖ ﻣﻨﺎ ِﺯﹶﻟ ﻬ ﻢ ﻭﹶﻟﻴ
ﺠﹾﺌ
ﳉﻴﺶ ،ﹶﻓ ِ ِﻋ ﹾﻘﺪِﻱ ﺑ ﻌ ﺪ ﻣﺎ ﺍ ﺳﺘ ﻤ ﺮ ﺍ ﹶ
ﺴ ﹲﺔ ﻓِﻲ ﻣﻨ ِﺰﻟِﻲ ،ﹶﻏﹶﻠﺒﺘﻨِﻲ ﻋﻴﻨِـﻲ ﹶﻓِﻨﻤـﺖ، ﺖ ﹶﺃﻧ ﻬ ﻢ ﺳﻴ ﹾﻔ ِﻘﺪﻭﻧِﻲ ﹶﻓﻴ ﺮ ِﺟﻌﻮ ﹶﻥ ِﺇﹶﻟﻲ ،ﹶﻓﺒﻴﻨﺎ ﹶﺃﻧﺎ ﺟﺎِﻟ ﺖ ِﺑﻪِ ،ﻭ ﹶﻇﻨﻨ ﹸﻛﻨ
ﺻﺒ ﺢ ﻋِﻨ ﺪ ﻣﻨ ِﺰﻟِﻲ ،ﻓﹶـ ﺮﺃﹶﻯ ﺳـﻮﺍ ﺩ ﳉﻴﺶِ ،ﹶﻓﹶﺄ ﺴﹶﻠ ِﻤ ﻲ ﹸﺛ ﻢ ﺍﻟ ﱠﺬ ﹾﻛﻮﺍِﻧ ﻲ ِﻣ ﻦ ﻭﺭﺍ ِﺀ ﺍ ﹶ
ﺻ ﹾﻔﻮﺍ ﹸﻥ ﺑ ﻦ ﺍ ﹸﳌ ﻌ ﱠﻄ ِﻞ ﺍﻟ ﻭﻛﹶﺎ ﹶﻥ
ﲔ ﻋ ﺮﹶﻓﻨِـﻲ، ﺖ ﺑِﺎﺳـِﺘ ﺮﺟﺎ ِﻋ ِﻪ ﺣِـ ﳊﺠﺎﺏِ ،ﻓﹶﺎ ﺳﺘﻴ ﹶﻘ ﹾﻈ ﲔ ﺭﺁﻧِﻲ ،ﻭﻛﹶﺎ ﹶﻥ ﺭﺁﻧِﻲ ﹶﻗﺒ ﹶﻞ ﺍ ِ ِﺇﻧﺴﺎ ٍﻥ ﻧﺎِﺋ ٍﻢ ﹶﻓ ﻌ ﺮﻓﹶﻨِﻲ ِﺣ
ﺖ ِﻣﻨ ﻪ ﹶﻛِﻠ ﻤ ﹰﺔ ﹶﻏﻴ ﺮ ﺍﺳـِﺘ ﺮﺟﺎ ِﻋﻪِ ،ﻭﻫـﻮﻯ ﺠ ﹾﻠﺒﺎﺑِﻲ ،ﻭﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺗ ﹶﻜﱠﻠ ﻤﻨﺎ ِﺑ ﹶﻜِﻠ ﻤﺔٍ ،ﻭ ﹶﻻ ﺳ ِﻤ ﻌ ﺕ ﻭ ﺟﻬِﻲ ِﺑ ِ ﺨ ﻤ ﺮ
ﹶﻓ
ﺶ
ﳉﻴ
ﺖ ِﺇﹶﻟﻴﻬﺎ ﹶﻓ ﺮ ِﻛﺒﺘﻬﺎ ،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖ ﻳﻘﹸﻮ ﺩ ﺑِﻲ ﺍﻟﺮﺍ ِﺣﹶﻠ ﹶﺔ ﺣﺘﻰ ﹶﺃﺗﻴﻨﺎ ﺍ ﹶ
ﺥ ﺭﺍ ِﺣﹶﻠﺘﻪ ،ﹶﻓ ﻮ ِﻃ ﹶﺊ ﻋﻠﹶﻰ ﻳ ِﺪﻫﺎ ،ﹶﻓ ﹸﻘ ﻤ
ﺣﺘﻰ ﹶﺃﻧﺎ
ﻚ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪﻚ ﻣ ﻦ ﻫﹶﻠﻚ ،ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﺬِﻱ ﺗ ﻮﻟﱠﻰ ِﻛﺒ ﺮ ﺍ ِﻹ ﹾﻓ ِ ﺖ :ﹶﻓ ﻬﹶﻠ ﺤ ِﺮ ﺍﻟ ﱠﻈ ِﻬ ﲑ ِﺓ ﻭ ﻫ ﻢ ﻧﺰﻭﻝﹲ ،ﻗﹶﺎﹶﻟ ﻣﻮ ِﻏﺮِﻳ ﻦ ﻓِﻲ ﻧ
ﺴﺘ ﻮﺷِﻴﻪِ، ﺴﺘ ِﻤ ﻌ ﻪ ﻭﻳ
ﺙ ِﺑ ِﻪ ِﻋﻨ ﺪﻩ ،ﻓﹶﻴ ِﻘ ﺮ ﻩ ﻭﻳ
ﺤ ﺪ ﹸ
ﻉ ﻭﻳﺘ
ﺕ ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻳﺸﺎ ﺑ ﻦ ﹸﺃﺑ ﻲ ﺍﺑ ﻦ ﺳﻠﹸﻮﻝﹶ ،ﹶﻗﺎ ﹶﻝ ﻋ ﺮ ﻭ ﹸﺓ :ﹸﺃ ﺧِﺒ ﺮ
ﺖ
ﺴ ﹶﻄ ﺢ ﺑ ﻦ ﹸﺃﺛﹶﺎﹶﺛﺔﹶ ،ﻭ ﺣ ﻤﻨ ﹸﺔ ِﺑﻨـ ﻚ ﹶﺃﻳﻀﺎ ِﺇﻟﱠﺎ ﺣﺴﺎ ﹸﻥ ﺑ ﻦ ﺛﹶﺎِﺑﺖٍ ،ﻭِ ﻣ ﺴ ﻢ ِﻣ ﻦ ﺃﹶ ﻫ ِﻞ ﺍ ِﻹ ﹾﻓ ِ
ﻭﻗﹶﺎ ﹶﻝ ﻋ ﺮ ﻭ ﹸﺓ ﹶﺃﻳﻀﺎ :ﹶﻟ ﻢ ﻳ
ﻚ ﻳﻘﹶـﺎ ﹸﻝ ﺼﺒﺔﹲ ،ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ،ﻭِﺇ ﱠﻥ ِﻛﺒ ﺮ ﹶﺫِﻟ ﺱ ﺁ ﺧﺮِﻳ ﻦ ﹶﻻ ِﻋ ﹾﻠ ﻢ ﻟِﻲ ِﺑ ِﻬﻢ ،ﹶﻏ ﻴ ﺮ ﹶﺃﻧ ﻬ ﻢ ﻋ ﺤﺶٍ ،ﻓِﻲ ﻧﺎ ٍ ﺟ
ﺐ ِﻋﻨ ﺪ ﻫﺎ ﺣﺴﺎﻥﹸ ،ﻭﺗﻘﹸﻮ ﹸﻝِ :ﺇﻧـ ﻪ ﺴ ﺸ ﹸﺔ ﺗ ﹾﻜ ﺮ ﻩ ﹶﺃ ﹾﻥ ﻳ
ﺖ ﻋﺎِﺋ
ﹶﻟ ﻪ :ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﹸﺃﺑ ﻲ ﺍﺑ ﻦ ﺳﻠﹸﻮﻝﹶ ،ﻗﹶﺎ ﹶﻝ ﻋ ﺮ ﻭ ﹸﺓ :ﻛﹶﺎﻧ
ﺖ
ﺸ ﹸﺔ :ﹶﻓ ﹶﻘ ِﺪ ﻣﻨﺎ ﺍ ﹶﳌﺪِﻳﻨﺔﹶ ،ﻓﹶﺎ ﺷﺘ ﹶﻜﻴ
ﺖ ﻋﺎِﺋ ﺤ ﻤ ٍﺪ ِﻣﻨ ﹸﻜ ﻢ ِﻭﻗﹶﺎ ُﺀ ﻗﹶﺎﹶﻟ
ﺽ ﻣ ﺍﱠﻟﺬِﻱ ﻗﹶﺎ ﹶﻝ :ﹶﻓِﺈ ﱠﻥ ﹶﺃﺑِﻲ ﻭﻭﺍِﻟ ﺪ ﻩ ﻭ ِﻋ ﺮﺿِﻲ ِﻟ ِﻌ ﺮ ِ
ﺸ ﻲ ٍﺀ ِﻣ ﻦ ﹶﺫِﻟﻚ ،ﻭ ﻫ ﻮ ﻳﺮِﻳﺒﻨِـﻲ ﺏ ﺍ ِﻹ ﹾﻓﻚِ ،ﹶﻻ ﹶﺃﺷ ﻌ ﺮ ِﺑ ﺻﺤﺎ ِ ﺱ ﻳﻔِﻴﻀﻮ ﹶﻥ ﻓِﻲ ﹶﻗ ﻮ ِﻝ ﹶﺃ ﺖ ﺷ ﻬﺮﺍ ،ﻭﺍﻟﻨﺎ ﲔ ﹶﻗ ِﺪ ﻣ ِﺣ
ﲔ ﹶﺃ ﺷﺘﻜِﻲِ ،ﺇﻧﻤﺎ ﻳـ ﺪ ﺧ ﹸﻞ ﺖ ﹶﺃﺭﻯ ِﻣﻨ ﻪ ِﺣ ﻒ ﺍﱠﻟﺬِﻱ ﹸﻛﻨ ﻑ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺍﻟﱡﻠ ﹾﻄ ﻓِﻲ ﻭﺟﻌِﻲ ﹶﺃﻧﻲ ﹶﻻ ﹶﺃ ﻋ ِﺮ
ﻚ ﻳﺮِﻳﺒﻨِﻲ ﻭ ﹶﻻ ﹶﺃ ﺷ ﻌ ﺮ ﺑِﺎﻟﺸـﺮ، ﺼ ِﺮﻑ ،ﹶﻓ ﹶﺬِﻟ ﻒ ﺗِﻴ ﹸﻜ ﻢ«،ﹸﺛ ﻢ ﻳﻨ ﺴﱢﻠﻢ ،ﹸﺛ ﻢ ﻳﻘﹸﻮ ﹸﻝ » :ﹶﻛﻴ ﻋﹶﻠ ﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻴ
ﺝ ِﺇﻟﱠـﺎ ﺨ ﺮ
ﺻﻊِ ،ﻭﻛﹶﺎ ﹶﻥ ﻣﺘﺒﺮ ﺯﻧﺎ ،ﻭ ﹸﻛﻨﺎ ﹶﻻ ﻧ ﺴ ﹶﻄ ٍﺢ ِﻗﺒ ﹶﻞ ﺍ ﹶﳌﻨﺎ ِ
ﺖ ﻣ ﻊ ﹸﺃ ﻡ ِﻣ
ﺨ ﺮ ﺟ
ﲔ ﻧ ﹶﻘ ﻬﺖ ،ﹶﻓ ﺖ ِﺣ ﺣﺘﻰ ﺧ ﺮ ﺟ
ﺏ ﺍ ُﻷ ﻭ ِﻝ ﻓِﻲ ﺍﻟﺒ ﺮﻳـ ِﺔ
ﺖ :ﻭﹶﺃ ﻣﺮﻧﺎ ﹶﺃ ﻣ ﺮ ﺍﻟ ﻌ ﺮ ِﻒ ﹶﻗﺮِﻳﺒﺎ ِﻣ ﻦ ﺑﻴﻮِﺗﻨﺎ ،ﻗﹶﺎﹶﻟ ﺨ ﹶﺬ ﺍﻟ ﹸﻜﻨ
ﻚ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻧﺘ ِ
ﹶﻟﻴﻠﹰﺎ ِﺇﻟﹶﻰ ﹶﻟ ﻴﻞٍ ،ﻭ ﹶﺫِﻟ
ﺴ ﹶﻄﺢٍ ،ﻭ ِﻫ ﻲ ﺍﺑﻨـ ﹸﺔ ﺖ ﹶﺃﻧﺎ ﻭﹸﺃ ﻡ ِﻣ
ﺖ :ﻓﹶﺎﻧ ﹶﻄﻠﹶ ﹾﻘ
ﺨ ﹶﺬﻫﺎ ِﻋﻨ ﺪ ﺑﻴﻮِﺗﻨﺎ ،ﻗﹶﺎﹶﻟ
ﻒ ﺃﹶ ﹾﻥ ﻧﺘ ِ
ِﻗﺒ ﹶﻞ ﺍﻟﻐﺎِﺋﻂِ ،ﻭ ﹸﻛﻨﺎ ﻧﺘﹶﺄﺫﱠﻯ ﺑِﺎﻟ ﹸﻜﻨ ِ
ﺨ ِﺮ ﺑ ِﻦ ﻋﺎ ِﻣﺮٍ ،ﺧﺎﹶﻟ ﹸﺔ ﹶﺃﺑِﻲ ﺑﻜﹾـ ٍﺮ ﺍﻟﺼـﺪﻳﻖِ ،ﻭﺍﺑﻨﻬـﺎ ﺻ ﺖ ﺐ ﺑ ِﻦ ﻋﺒ ِﺪ ﻣﻨﺎﻑٍ ،ﻭﹸﺃ ﻣﻬﺎ ِﺑﻨ ﹶﺃﺑِﻲ ﺭ ﻫ ِﻢ ﺑ ِﻦ ﺍ ﹸﳌ ﱠﻄِﻠ ِ
ﺕ ﹸﺃ ﻡ
ﲔ ﹶﻓ ﺮ ﹾﻏﻨﺎ ِﻣ ﻦ ﺷﺎِﻧﻨﺎ ،ﹶﻓ ﻌﹶﺜ ﺮ
ﺴ ﹶﻄ ٍﺢ ِﻗﺒ ﹶﻞ ﺑﻴﺘِﻲ ِﺣ
ﺖ ﹶﺃﻧﺎ ﻭﹸﺃ ﻡ ِﻣ
ﺴ ﹶﻄ ﺢ ﺑ ﻦ ﹸﺃﺛﹶﺎﹶﺛ ﹶﺔ ﺑ ِﻦ ﻋﺒﺎ ِﺩ ﺑ ِﻦ ﺍ ﹸﳌ ﱠﻄِﻠﺐِ ،ﹶﻓﹶﺄ ﹾﻗﺒ ﹾﻠ
ِﻣ
ﺖ:
ﲔ ﺭ ﺟﻠﹰﺎ ﺷ ِﻬ ﺪ ﺑ ﺪﺭﺍ؟ ﹶﻓﻘﹶﺎﹶﻟ ﺴﺒ
ﺲ ﻣﺎ ﹸﻗ ﹾﻠﺖِ ،ﹶﺃﺗ ﺖ ﹶﻟﻬﺎِ :ﺑﹾﺌ ﺴ ﹶﻄﺢ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺲ ِﻣ ﺖ :ﺗ ِﻌ ﺴ ﹶﻄ ٍﺢ ﻓِﻲ ِﻣ ﺮ ِﻃﻬﺎ ﹶﻓﻘﹶﺎﹶﻟ ِﻣ
ﺕ
ﺖ :ﻓﹶـﺎ ﺯ ﺩ ﺩ ﺖ :ﻣﺎ ﻗﹶﺎﻝﹶ؟ ﹶﻓﹶﺄ ﺧﺒ ﺮﺗﻨِﻲ ِﺑ ﹶﻘ ﻮ ِﻝ ﹶﺃ ﻫ ِﻞ ﺍ ِﻹ ﹾﻓﻚِ ،ﻗﹶﺎﹶﻟ ﺖ :ﻭﹸﻗ ﹾﻠ ﺴ ﻤﻌِﻲ ﻣﺎ ﻗﹶﺎﻝﹶ؟ ﻗﹶﺎﹶﻟ ﻱ ﻫﻨﺘﺎ ﻩ ﻭﹶﻟ ﻢ ﺗ
ﹶﺃ
ﻒ
ﺖ ِﺇﻟﹶﻰ ﺑﻴﺘِﻲ ﺩ ﺧ ﹶﻞ ﻋﹶﻠ ﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓﺴـﱠﻠﻢ ،ﺛﹸـ ﻢ ﻗﹶـﺎ ﹶﻝ » :ﹶﻛﻴـ ﻣ ﺮﺿﺎ ﻋﻠﹶﻰ ﻣ ﺮﺿِﻲ ،ﹶﻓﹶﻠﻤﺎ ﺭ ﺟ ﻌ
ﺖ :ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﻟِﻲ
ﳋﺒ ﺮ ِﻣ ﻦ ِﻗﺒِﻠ ِﻬﻤﺎ ،ﻗﹶﺎﹶﻟ
ﺖ :ﻭﹸﺃﺭِﻳ ﺪ ﹶﺃ ﹾﻥ ﹶﺃ ﺳﺘﻴ ِﻘ ﻦ ﺍ ﹶ
ﺖ ﹶﻟ ﻪ :ﹶﺃﺗﺎ ﹶﺫ ﹸﻥ ﻟِﻲ ﹶﺃ ﹾﻥ ﺁِﺗ ﻲ ﹶﺃﺑ ﻮﻱ؟ ﻗﹶﺎﹶﻟ
ﺗِﻴ ﹸﻜ ﻢ«،ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ :ﻳﺎ ﺑﻨﻴﺔﹸ ،ﻫ ﻮﻧِﻲ ﻋﹶﻠﻴﻚِ ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘﱠﻠﻤﺎﺙ ﺍﻟﻨﺎﺱ؟ ﻗﹶﺎﹶﻟ ﺤ ﺪ ﹸﺖ ِﻟﹸﺄﻣﻲ :ﻳﺎ ﹸﺃ ﻣﺘﺎﻩ ،ﻣﺎﺫﹶﺍ ﻳﺘ
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠـﻪِ، ﺖ :ﹶﻓ ﹸﻘ ﹾﻠ
ﺿﺮﺍِﺋﺮِ ،ﺇﻟﱠﺎ ﹶﻛﱠﺜ ﺮ ﹶﻥ ﻋﹶﻠﻴﻬﺎ ،ﻗﹶﺎﹶﻟ
ﺤﺒﻬﺎ ،ﹶﻟﻬﺎ ﻂ ﻭﺿِﻴﹶﺌ ﹰﺔ ِﻋﻨ ﺪ ﺭ ﺟ ٍﻞ ﻳ ِ ﺖ ﺍ ﻣ ﺮﹶﺃﹲﺓ ﹶﻗ ﱡ
ﻛﹶﺎﻧ ِ
١٩٠
ﺤ ﹸﻞ ِﺑﻨ ﻮﻡٍ،
ﺖ ﹶﻻ ﻳ ﺮﹶﻗﹸﺄ ﻟِﻲ ﺩ ﻣ ﻊ ﻭ ﹶﻻ ﹶﺃ ﹾﻛﺘ ِ
ﺤ
ﺻﺒ ﻚ ﺍﻟﱠﻠﻴﹶﻠ ﹶﺔ ﺣﺘﻰ ﹶﺃ
ﺖ ِﺗ ﹾﻠ
ﺖ :ﹶﻓﺒ ﹶﻜﻴ
ﺱ ِﺑ ﻬﺬﹶﺍ؟ ﻗﹶﺎﹶﻟ
ﺙ ﺍﻟﻨﺎ
ﺤ ﺪ ﹶ
ﹶﺃ ﻭﹶﻟ ﹶﻘ ﺪ ﺗ
ﺚ
ﲔ ﺍﺳـﺘ ﹾﻠﺒ ﹶ ﺐ ﻭﺃﹸﺳﺎ ﻣ ﹶﺔ ﺑ ﻦ ﺯﻳ ٍﺪ ﺣِـ ﺖ :ﻭ ﺩﻋﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻋِﻠ ﻲ ﺑ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ ﺖ ﹶﺃﺑﻜِﻲ ،ﻗﹶﺎﹶﻟ ﺤ ﺻﺒ
ﹸﺛ ﻢ ﹶﺃ
ﺖ :ﹶﻓﹶﺄﻣﺎ ﹸﺃﺳﺎ ﻣ ﹸﺔ ﹶﻓﹶﺄﺷﺎ ﺭ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺑِﺎﻟﱠـﺬِﻱ ﻕ ﹶﺃ ﻫِﻠﻪِ ،ﻗﹶﺎﹶﻟ
ﺸ ﲑ ﻫﻤﺎ ﻓِﻲ ِﻓﺮﺍ ِ ﺴﺘ ِﺴﹶﺄﹸﻟ ﻬﻤﺎ ﻭﻳ ﺍﻟ ﻮ ﺣﻲ ،ﻳ
ﺴﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹸﺃﺳﺎ ﻣ ﹸﺔ :ﹶﺃ ﻫﹶﻠﻚ ،ﻭ ﹶﻻ ﻧ ﻌﹶﻠ ﻢ ِﺇﻟﱠﺎ ﺧﻴﺮﺍ ،ﻭﹶﺃﻣﺎ ﻋﻠِـ ﻲﻳ ﻌﹶﻠ ﻢ ِﻣ ﻦ ﺑﺮﺍ َﺀ ِﺓ ﹶﺃ ﻫِﻠﻪِ ،ﻭﺑِﺎﱠﻟﺬِﻱ ﻳ ﻌﹶﻠ ﻢ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﻧ ﹾﻔ ِ
ﺖ :ﹶﻓ ﺪﻋﺎ
ﺼ ﺪ ﹾﻗﻚ ،ﻗﹶﺎﹶﻟ ﻀﻴ ِﻖ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴﻚ ،ﻭﺍﻟﻨﺴﺎ ُﺀ ِﺳﻮﺍﻫﺎ ﹶﻛِﺜﲑ ،ﻭ ﺳ ِﻞ ﺍﳉﹶﺎ ِﺭﻳ ﹶﺔ ﺗ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﻟﹶ ﻢ ﻳ
ﻚ
ﺖ ﹶﻟ ﻪ ﺑﺮِﻳ ﺮ ﹸﺓ :ﻭﺍﱠﻟﺬِﻱ ﺑ ﻌﹶﺜ
ﺖ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ﻳﺮِﻳﺒﻚِ؟«.ﻗﹶﺎﹶﻟ ﻱ ﺑﺮِﻳ ﺮﺓﹸ ،ﻫ ﹾﻞ ﺭﹶﺃﻳ ِﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺑﺮِﻳ ﺮﺓﹶ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﹶﺃ
ﲔ ﹶﺃ ﻫِﻠﻬـﺎ ،ﹶﻓﺘـﺎﺗِﻲ ﺠ ِ ﺴ ﻦ ،ﺗﻨﺎ ﻡ ﻋ ﻦ ﻋ ِ ﺼ ﻪ ﻏﹶﻴ ﺮ ﹶﺃﻧﻬﺎ ﺟﺎ ِﺭﻳ ﹲﺔ ﺣﺪِﻳﹶﺜ ﹸﺔ ﺍﻟ ﻂ ﹶﺃ ﹾﻏ ِﻤ
ﺖ ﻋﹶﻠﻴﻬﺎ ﹶﺃ ﻣﺮﺍ ﹶﻗ ﱡ
ﳊﻖ ،ﻣﺎ ﺭﹶﺃﻳ ﺑِﺎ ﹶ
ﺖ :ﹶﻓﻘﹶﺎ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﻳ ﻮ ِﻣ ِﻪ ﻓﹶﺎ ﺳﺘ ﻌ ﹶﺬ ﺭ ِﻣ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹸﺃﺑﻲ ،ﻭ ﻫ ﻮ ﻋﻠﹶﻰ ﺍ ِﳌﻨﺒـﺮِ، ﺍﻟﺪﺍ ِﺟ ﻦ ﹶﻓﺘﺎ ﹸﻛﹸﻠﻪ ،ﻗﹶﺎﹶﻟ
ﺖ ﻋﻠﹶـﻰ ﺴِﻠ ِﻤﲔ ،ﻣ ﻦ ﻳ ﻌ ِﺬ ﺭﻧِﻲ ِﻣ ﻦ ﺭ ﺟ ٍﻞ ﹶﻗ ﺪ ﺑﹶﻠ ﻐﻨِﻲ ﻋﻨ ﻪ ﹶﺃﺫﹶﺍ ﻩ ﻓِﻲ ﹶﺃ ﻫﻠِﻲ ،ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻋِﻠ ﻤ ﺸﺮ ﺍ ﹸﳌ
ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻳﺎ ﻣ ﻌ
ﺖ:
ﺖ ﻋﹶﻠﻴ ِﻪ ِﺇﻟﱠﺎ ﺧﻴﺮﺍ ،ﻭﻣﺎ ﻳ ﺪ ﺧ ﹸﻞ ﻋﻠﹶﻰ ﹶﺃ ﻫﻠِﻲ ِﺇﻟﱠﺎ ﻣﻌِـﻲ«.ﻗﹶﺎﻟﹶـ ﹶﺃ ﻫﻠِﻲ ِﺇﻟﱠﺎ ﺧﻴﺮﺍ ،ﻭﹶﻟ ﹶﻘ ﺪ ﹶﺫ ﹶﻛﺮﻭﺍ ﺭ ﺟﻠﹰﺎ ﻣﺎ ﻋِﻠ ﻤ
ﺱ
ﹶﻓﻘﹶﺎ ﻡ ﺳ ﻌ ﺪ ﺑ ﻦ ﻣﻌﺎ ٍﺫ ﹶﺃﺧﻮ ﺑﻨِﻲ ﻋﺒ ِﺪ ﺍ َﻷ ﺷ ﻬﻞِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻧﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ﹶﺃ ﻋ ِﺬ ﺭﻙ ،ﻓﹶـِﺈ ﹾﻥ ﻛﹶـﺎ ﹶﻥ ﻣِـ ﻦ ﺍ َﻷ ﻭ ِ
ﺖ :ﹶﻓﻘﹶﺎ ﻡ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍﳋﹶـ ﺰ ﺭﺝِ،ﺝ ﺃﹶ ﻣ ﺮﺗﻨﺎ ﹶﻓ ﹶﻔ ﻌ ﹾﻠﻨﺎ ﹶﺃ ﻣ ﺮﻙ ،ﻗﹶﺎﹶﻟ
ﳋ ﺰ ﺭ ِ
ﺖ ﻋﻨ ﹶﻘﻪ ،ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ِﺇ ﺧﻮﺍِﻧﻨﺎ ِﻣ ﻦ ﺍ ﹶﺿ ﺮﺑ
ﺖ :ﻭﻛﹶﺎ ﹶﻥ ﹶﻗﺒـ ﹶﻞ
ﳋ ﺰ ﺭﺝِ ،ﻗﹶﺎﹶﻟ ﺨ ِﺬﻩِ ،ﻭ ﻫ ﻮ ﺳ ﻌ ﺪ ﺑ ﻦ ﻋﺒﺎ ﺩﺓﹶ ،ﻭ ﻫ ﻮ ﺳﻴ ﺪ ﺍ ﹶ ﺖ ﻋ ﻤ ِﻪ ِﻣ ﻦ ﹶﻓ ِ ﺖ ﹸﺃ ﻡ ﺣﺴﺎ ﹶﻥ ِﺑ ﻨ ﻭﻛﹶﺎﻧ
ﺖ ﹶﻟ ﻌ ﻤ ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﺗ ﹾﻘﺘﹸﻠﻪ ،ﻭ ﹶﻻ ﺗﻘﹾـ ِﺪ ﺭ ﻋﻠﹶـﻰ
ﺴ ﻌ ٍﺪ :ﹶﻛ ﹶﺬﺑ ﳊ ِﻤﻴﺔﹸ ،ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ﻚ ﺭ ﺟﻠﹰﺎ ﺻﺎِﻟﺤﺎ ،ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﺣﺘ ﻤﹶﻠﺘ ﻪ ﺍ ﹶ ﹶﺫِﻟ
ﺴ ﻌ ِﺪ
ﻀﻴﺮٍ ،ﻭ ﻫ ﻮ ﺍﺑ ﻦ ﻋ ﻢ ﺳ ﻌﺪٍ ،ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ
ﺖ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘ ﹶﻞ .ﹶﻓﻘﹶﺎ ﻡ ﹸﺃ ﺳﻴ ﺪ ﺑ ﻦ ﺣ
ﻚ ﻣﺎ ﹶﺃ ﺣﺒﺒ ﹶﻗﺘِﻠﻪِ ،ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺭ ﻫ ِﻄ
ﳊﻴـﺎ ِﻥ ﺍ َﻷ ﻭﺱ، ﺖ :ﹶﻓﺜﹶـﺎ ﺭ ﺍ ﹶ ﻚ ﻣﻨﺎِﻓ ﻖ ﺗﺠﺎ ِﺩ ﹸﻝ ﻋ ِﻦ ﺍ ﹸﳌﻨﺎِﻓ ِﻘﲔ ،ﻗﹶﺎﹶﻟ ﺖ ﹶﻟ ﻌ ﻤ ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻟﻨ ﹾﻘﺘﹶﻠﻨﻪ ،ﹶﻓِﺈﻧ
ﺑ ِﻦ ﻋﺒﺎ ﺩ ﹶﺓ :ﹶﻛﺬﹶﺑ
ﺖ :ﹶﻓﹶﻠ ﻢ ﻳ ﺰ ﹾﻝ ﺭﺳـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ﺝ ﺣﺘﻰ ﻫﻤﻮﺍ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﺘِﺘﻠﹸﻮﺍ ،ﻭ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎِﺋ ﻢ ﻋﻠﹶﻰ ﺍ ِﳌﻨﺒﺮِ ،ﻗﹶﺎﹶﻟ ﳋ ﺰ ﺭ
ﻭﺍ ﹶ
ﺤ ﹸﻞ ِﺑﻨـ ﻮﻡٍ،ﻚ ﹸﻛﱠﻠ ﻪ ﹶﻻ ﻳ ﺮﹶﻗﹸﺄ ﻟِﻲ ﺩ ﻣ ﻊ ﻭ ﹶﻻ ﹶﺃ ﹾﻛﺘ ِ ﺖ ﻳ ﻮﻣِﻲ ﹶﺫِﻟ ﺖ :ﹶﻓﺒ ﹶﻜﻴ ﻀ ﻬﻢ ،ﺣﺘﻰ ﺳ ﹶﻜﺘﻮﺍ ﻭ ﺳ ﹶﻜﺖ ،ﻗﹶﺎﹶﻟ ﺨ ﱢﻔ ﻳ
ﺤ ﹸﻞ ِﺑﻨ ﻮﻡٍ ،ﺣﺘﻰ ِﺇﻧـﻲ ﺖ ﹶﻟﻴﹶﻠﺘﻴ ِﻦ ﻭﻳ ﻮﻣﺎ ،ﹶﻻ ﻳ ﺮﹶﻗﹸﺄ ﻟِﻲ ﺩ ﻣ ﻊ ﻭ ﹶﻻ ﹶﺃ ﹾﻛﺘ ِ
ﻱ ِﻋﻨﺪِﻱ ،ﻭﹶﻗ ﺪ ﺑ ﹶﻜﻴ ﺻﺒ ﺢ ﹶﺃﺑﻮﺍ
ﺖ :ﻭﹶﺃ ﻗﹶﺎﹶﻟ
ﺖ ﻋﹶﻠ ﻲ ﺍ ﻣ ﺮﹶﺃﹲﺓ ِﻣ ﻦ ﺍ َﻷﻧﺼﺎ ِﺭﻱ ﺟﺎِﻟﺴﺎ ِﻥ ِﻋﻨﺪِﻱ ﻭﹶﺃﻧﺎ ﹶﺃﺑﻜِﻲ ،ﻓﹶﺎ ﺳﺘﺎ ﹶﺫﻧ ﹶﻟﹶﺄ ﹸﻇ ﻦ ﹶﺃ ﱠﻥ ﺍﻟﺒﻜﹶﺎﺀَ ﻓﹶﺎِﻟ ﻖ ﹶﻛِﺒﺪِﻱ ،ﹶﻓﺒﻴﻨﺎ ﹶﺃﺑﻮﺍ
ﺴﱠﻠ ﻢ ﺛﹸـ ﻢ
ﻚ ﺩ ﺧ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻋﹶﻠﻴﻨﺎ ﹶﻓ ﺤ ﻦ ﻋﻠﹶﻰ ﹶﺫِﻟ ﺖ :ﹶﻓﺒﻴﻨﺎ ﻧ
ﺖ ﺗﺒﻜِﻲ ﻣﻌِﻲ ،ﻗﹶﺎﹶﻟ ﺴ ﺠﹶﻠ ﺖ ﹶﻟﻬﺎ ،ﹶﻓ
ﹶﻓﹶﺄﺫِﻧ
ﺚ ﺷ ﻬﺮﺍ ﹶﻻ ﻳﻮﺣﻰ ِﺇﹶﻟﻴـ ِﻪ ﻓِـﻲ ﺷـﺎﻧِﻲ ﺲ ِﻋﻨﺪِﻱ ﻣﻨ ﹸﺬ ﻗِﻴ ﹶﻞ ﻣﺎ ﻗِﻴ ﹶﻞ ﹶﻗﺒﹶﻠﻬﺎ ،ﻭﹶﻗ ﺪ ﻟﹶِﺒ ﹶ
ﺠِﻠ
ﺖ :ﻭﹶﻟ ﻢ ﻳ ﺟﹶﻠﺲ ،ﻗﹶﺎﹶﻟ
ﻚ ﹶﻛﺬﹶﺍ
ﺸﺔﹸِ ،ﺇﻧ ﻪ ﺑﹶﻠ ﻐﻨِﻲ ﻋﻨ ِ
ﲔ ﺟﹶﻠﺲ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ» :ﹶﺃﻣﺎ ﺑ ﻌﺪ ،ﻳﺎ ﻋﺎِﺋ ﺸ ﻬ ﺪ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺣ ﺖ :ﹶﻓﺘ ﺸ ﻲﺀٍ ،ﻗﹶﺎﹶﻟ
ِﺑ
ﺖ ِﺑ ﹶﺬﻧﺐٍ ،ﻓﹶﺎ ﺳﺘ ﻐﻔِﺮِﻱ ﺍﻟﱠﻠ ﻪ ﻭﺗﻮﺑِﻲ ِﺇﹶﻟﻴـﻪِ ،ﻓﹶـِﺈ ﱠﻥ
ﺖ ﹶﺃﹾﻟ ﻤ ﻤ ِ
ﻚ ﺍﻟﱠﻠﻪ ،ﻭِﺇ ﹾﻥ ﹸﻛﻨ ِ ﺴﻴﺒ ﺮﹸﺋ ِ
ﺖ ﺑﺮِﻳﹶﺌ ﹰﺔ ،ﹶﻓ
ﻭ ﹶﻛﺬﹶﺍ ،ﹶﻓِﺈ ﹾﻥ ﹸﻛﻨ ِ
ﺺ ﺩ ﻣﻌِﻲ ﺣﺘـﻰ ﺖ :ﹶﻓﹶﻠﻤﺎ ﹶﻗﻀﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻣﻘﹶﺎﹶﻟﺘ ﻪ ﹶﻗﹶﻠ ﺏ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ«،ﻗﹶﺎﹶﻟ
ﻑ ﹸﺛ ﻢ ﺗﺎﺏ ،ﺗﺎ ﺍﻟ ﻌﺒ ﺪ ِﺇﺫﹶﺍ ﺍ ﻋﺘ ﺮ
ﺐ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻋﻨﻲ ﻓِﻴﻤﺎ ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑِﻲ :ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﹶﺃ ﺩﺭِﻱ ﻣـﺎ ﺖ ِﻟﹶﺄﺑِﻲ :ﹶﺃ ِﺟ ﺲ ِﻣﻨ ﻪ ﹶﻗ ﹾﻄ ﺮﺓﹰ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻣﺎ ﹸﺃ ِﺣ
ﺖ ﹸﺃﻣﻲ :ﻭﺍﻟﱠﻠ ِﻪ ﻣـﺎ ﹶﺃ ﺩﺭِﻱ ﻣـﺎ ﺖ ِﻟﹸﺄﻣﻲ :ﹶﺃﺟِﻴﺒِﻲ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻴﻤﺎ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎﹶﻟ ﹶﺃﻗﹸﻮ ﹸﻝ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺴ ﻦ :ﹶﻻ ﹶﺃ ﹾﻗ ﺮﹸﺃ ِﻣ ﻦ ﺍﻟ ﹸﻘﺮﺁ ِﻥ ﹶﻛِﺜﲑﺍِ :ﺇﻧـﻲ ﻭﺍﻟﻠﱠـ ِﻪ ﹶﻟﻘﹶـ ﺪ ﺖ :ﻭﹶﺃﻧﺎ ﺟﺎ ِﺭﻳ ﹲﺔ ﺣﺪِﻳﹶﺜ ﹸﺔ ﺍﻟ
ﹶﺃﻗﹸﻮ ﹸﻝ ِﻟ ﺮﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﹶﻟ ﹸﻜ ﻢِ :ﺇﻧﻲ ﺑﺮِﻳﹶﺌﺔﹲ ،ﹶﻻ
ﺻ ﺪ ﹾﻗﺘ ﻢ ِﺑﻪِ ،ﹶﻓﹶﻠِﺌ ﻦ ﹸﻗ ﹾﻠ
ﺚ ﺣﺘﻰ ﺍ ﺳﺘ ﹶﻘ ﺮ ﻓِﻲ ﹶﺃﻧ ﹸﻔﺴِ ﹸﻜ ﻢ ﻭ ﳊﺪِﻳ ﹶ ﺖ :ﹶﻟ ﹶﻘ ﺪ ﺳ ِﻤ ﻌﺘ ﻢ ﻫﺬﹶﺍ ﺍ ﹶ
ﻋِﻠ ﻤ
١٩١
ﺼ ﺪﹸﻗﻨﻲ ،ﹶﻓﻮﺍﻟﻠﱠ ِﻪ ﹶﻻ ﹶﺃ ِﺟ ﺪ ﻟِﻲ ﻭﹶﻟ ﹸﻜ ﻢ ﻣﹶﺜﻠﹰﺎ
ﺖ ﹶﻟ ﹸﻜ ﻢ ِﺑﹶﺄ ﻣﺮٍ ،ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻌﹶﻠ ﻢ ﹶﺃﻧﻲ ِﻣﻨ ﻪ ﺑﺮِﻳﹶﺌﺔﹲ ،ﹶﻟﺘ
ﺼ ﺪﻗﹸﻮﻧِﻲ ،ﻭﹶﻟِﺌ ِﻦ ﺍ ﻋﺘ ﺮ ﹾﻓ
ﺗ
ﺖ
ﺤ ﻮﻟﹾـ ﺼﻔﹸﻮ ﹶﻥ{ ]ﻳﻮﺳﻒ [١٨:ﹸﺛ ﻢ ﺗ ﺴﺘﻌﺎ ﹸﻥ ﻋﻠﹶﻰ ﻣﺎ ﺗ ِ ﺼﺒ ﺮ ﺟﻤِﻴ ﹲﻞ ﻭﺍﻟﱠﻠ ﻪ ﺍ ﹸﳌ ﲔ ﻗﹶﺎ ﹶﻝ} :ﹶﻓ ﻒ ِﺣ ِﺇﻟﱠﺎ ﹶﺃﺑﺎ ﻳﻮ ﺳ
ﺖ
ﺖ ﻋﻠﹶﻰ ِﻓﺮﺍﺷِﻲ ،ﻭﺍﻟﱠﻠ ﻪ ﻳ ﻌﹶﻠ ﻢ ﹶﺃﻧﻲ ﺣِﻴﻨِﺌ ٍﺬ ﺑﺮِﻳﹶﺌﺔﹲ ،ﻭﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻣﺒ ﺮﺋِﻲ ِﺑﺒﺮﺍ َﺀﺗِﻲ ،ﻭﹶﻟ ِﻜ ﻦ ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﹸﻛﻨـ ﺠ ﻌ
ﺿﻄﹶ ﻭﺍ
ﺃﹶ ﹸﻇ ﻦ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻣﻨ ِﺰ ﹲﻝ ﻓِﻲ ﺷﺎﻧِﻲ ﻭ ﺣﻴﺎ ﻳﺘﻠﹶﻰ ،ﹶﻟﺸﺎﻧِﻲ ﻓِﻲ ﻧ ﹾﻔﺴِﻲ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣ ﹶﻘ ﺮ ِﻣ ﻦ ﹶﺃﻥﹾ ﻳﺘ ﹶﻜﱠﻠ ﻢ ﺍﻟﱠﻠ ﻪ ﻓِـ ﻲ ﺑِـﹶﺄ ﻣﺮٍ،
ﺖ ﹶﺃ ﺭﺟﻮ ﹶﺃ ﹾﻥ ﻳﺮﻯ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺍﻟﻨ ﻮ ِﻡ ﺭ ﺅﻳﺎ ﻳﺒ ﺮﹸﺋﻨِﻲ ﺍﻟﱠﻠ ﻪ ِﺑﻬﺎ ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺭﺍ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭﹶﻟ ِﻜ ﻦ ﹸﻛﻨ
ﺝ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟﺒﻴﺖِ ،ﺣﺘﻰ ﹸﺃﻧ ِﺰ ﹶﻝ ﻋﹶﻠﻴﻪِ ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻩ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻳﺎ ﺧ ﹸﺬ ﻩ ِﻣ ﻦ ﺍﻟﺒ ﺮﺣﺎﺀِ ،ﺣﺘﻰ ِﺇﻧ ﻪ
ﺴﻪ ،ﻭ ﹶﻻ ﺧ ﺮ
ﺠِﻠ ﻣ
ﻱ
ﺴ ﺮ
ﺖ :ﹶﻓ
ﺕ ِﻣ ﻦ ِﺛ ﹶﻘ ِﻞ ﺍﻟ ﹶﻘ ﻮﻝِ ﺍﱠﻟﺬِﻱ ﹸﺃﻧ ِﺰ ﹶﻝ ﻋﹶﻠﻴﻪِ ،ﻗﹶﺎﹶﻟ ﻕ ِﻣﹾﺜ ﹸﻞ ﺍﳉﹸﻤﺎﻥِ ،ﻭ ﻫ ﻮ ﻓِﻲ ﻳ ﻮ ٍﻡ ﺷﺎ ٍ ﺤ ﺪ ﺭ ِﻣﻨ ﻪ ِﻣ ﻦ ﺍﻟ ﻌ ﺮ ِ
ﹶﻟﻴﺘ
ﺸﺔﹸ ،ﹶﺃﻣﺎ ﺍﻟﻠﱠـ ﻪ ﹶﻓﻘﹶـ ﺪ ﺖ ﹶﺃ ﻭ ﹶﻝ ﹶﻛِﻠ ﻤ ٍﺔ ﺗ ﹶﻜﱠﻠ ﻢ ِﺑﻬﺎ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ» :ﻳﺎ ﻋﺎِﺋ ﺤﻚ ،ﹶﻓﻜﹶﺎﻧ ﻀﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﻫ ﻮ ﻳ
ﺖ :ﻭﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃﻗﹸﻮ ﻡ ِﺇﹶﻟﻴﻪِ ،ﹶﻓِﺈﻧﻲ ﹶﻻ ﹶﺃ ﺣ ﻤ ﺪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭﺟـﻞﱠ،
ﺖ ﻟِﻲ ﹸﺃﻣﻲ :ﻗﹸﻮﻣِﻲ ِﺇﹶﻟﻴﻪِ ،ﹶﻓ ﹸﻘ ﹾﻠ ﺖ :ﹶﻓﻘﹶﺎﹶﻟ ﺑ ﺮﹶﺃ ِﻙ«.ﻗﹶﺎﹶﻟ
ﺸ ﺮ ﺍﻵﻳﺎﺕِ ،ﹸﺛ ﻢ ﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﻫﺬﹶﺍ ﻓِﻲ ﺼﺒ ﹲﺔ ِﻣﻨ ﹸﻜ ﻢ{ ﺍﻟ ﻌ ﻚ ﻋ ﺖ :ﻭﹶﺃﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰِ} :ﺇﻥﱠ ﺍﱠﻟﺬِﻳ ﻦ ﺟﺎﺀُﻭﺍ ﺑِﺎ ِﻹ ﹾﻓ ِ ﻗﹶﺎﹶﻟ
ﺴ ﹶﻄ ِﺢ ﺑ ِﻦ ﹸﺃﺛﹶﺎﹶﺛ ﹶﺔ ِﻟ ﹶﻘﺮﺍﺑِﺘ ِﻪ ِﻣﻨ ﻪ ﻭﹶﻓ ﹾﻘ ِﺮ ِﻩ :ﻭﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹸﺃﻧ ِﻔ ﻖ ﻋﻠﹶﻰ
ﺼﺪﻳ ﻖ :ﻭﻛﹶﺎ ﹶﻥ ﻳﻨ ِﻔ ﻖ ﻋﻠﹶﻰ ِﻣ ﺑﺮﺍ َﺀﺗِﻲ ،ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﻀ ِﻞ ِﻣﻨ ﹸﻜ ﻢ{ ِ -ﺇﻟﹶـﻰ ﺸ ﹶﺔ ﻣﺎ ﻗﹶﺎﻝﹶ ،ﹶﻓﹶﺄﻧ ﺰ ﹶﻝ ﺍﻟﱠﻠ ﻪ } :ﻭ ﹶﻻ ﻳﺎﺗ ِﻞ ﺃﹸﻭﻟﹸﻮ ﺍﻟ ﹶﻔ ﺴ ﹶﻄ ٍﺢ ﺷﻴﺌﹰﺎ ﹶﺃﺑﺪﺍ ،ﺑ ﻌ ﺪ ﺍﱠﻟﺬِﻱ ﻗﹶﺎ ﹶﻝ ِﻟﻌﺎِﺋ
ِﻣ
ﺐ ﹶﺃ ﹾﻥ ﻳ ﻐ ِﻔ ﺮ ﺍﻟﱠﻠ ﻪ ﻟِـﻲ،ﺼﺪﻳ ﻖ :ﺑﻠﹶﻰ ﻭﺍﻟﱠﻠ ِﻪ ِﺇﻧﻲ ﹶﻟﹸﺄ ِﺣ ﹶﻗ ﻮِﻟ ِﻪ } -ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ{ ]ﺍﻟﺒﻘﺮﺓ،[١٧٣:ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺍﻟ
ﺸ ﹸﺔ :ﻭﻛﹶـﺎ ﹶﻥ ﺖ ﻋﺎِﺋ ﺴ ﹶﻄ ٍﺢ ﺍﻟﻨ ﹶﻔﻘﹶ ﹶﺔ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﻳﻨ ِﻔ ﻖ ﻋﹶﻠﻴﻪِ ،ﻭﻗﹶﺎ ﹶﻝ :ﻭﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃﻧ ِﺰ ﻋﻬﺎ ِﻣﻨ ﻪ ﹶﺃﺑﺪﺍ ،ﻗﹶﺎﹶﻟ
ﹶﻓ ﺮ ﺟ ﻊ ِﺇﻟﹶﻰ ِﻣ
ﺖ :ﻳﺎ
ﺖ«.ﹶﻓﻘﹶﺎﹶﻟ ﺐ» :ﻣﺎﺫﹶﺍ ﻋِﻠ ﻤﺖِ ،ﹶﺃ ﻭ ﺭﹶﺃﻳ ِ ﺶ ﻋ ﻦ ﹶﺃ ﻣﺮِﻱ ،ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ﺰﻳﻨ ﺤ ٍ ﺖ ﺟ ﺐ ِﺑﻨ
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺳﹶﺄ ﹶﻝ ﺯﻳﻨ
ﺖ ﺗﺴﺎﻣِﻴﻨِﻲ ﺸ ﹸﺔ :ﻭ ِﻫ ﻲ ﺍﱠﻟﺘِﻲ ﻛﹶﺎﻧ ﺖ ﻋﺎِﺋ ﺖ ِﺇﻟﱠﺎ ﺧﻴﺮﺍ ،ﻗﹶﺎﹶﻟ ﺼﺮِﻱ ،ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻋِﻠ ﻤ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﺣﻤِﻲ ﺳ ﻤﻌِﻲ ﻭﺑ
ﺏ ﹶﻟﻬﺎ ،ﹶﻓ ﻬﹶﻠ ﹶﻜﺖ ،ﻓِـﻴ ﻤ ﻦﺖ ﹸﺃ ﺧﺘﻬﺎ ﺣ ﻤﻨ ﹸﺔ ﺗﺤﺎ ِﺭ ﺖ :ﻭ ﹶﻃ ِﻔ ﹶﻘ ﺼ ﻤﻬﺎ ﺍﻟﱠﻠ ﻪ ﺑِﺎﻟ ﻮ ﺭﻉِ ،ﻗﹶﺎﹶﻟ
ﺝ ﺍﻟﻨِﺒ ﻲ ﹶﻓ ﻌ ِﻣ ﻦ ﹶﺃ ﺯﻭﺍ ِ
ﺖ ﻋﺎِﺋﺸـ ﹸﺔ":
ﻂ« ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻋ ﺮ ﻭﺓﹸ ،ﻗﹶﺎﹶﻟ ﺚ ﻫ ﺆ ﹶﻻ ِﺀ ﺍﻟ ﺮ ﻫ ِ
ﺏ» :ﹶﻓ ﻬﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺑﹶﻠ ﻐﻨِﻲ ِﻣ ﻦ ﺣﺪِﻳ ِ ﻚ ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ِﺷﻬﺎ ٍ ﻫﹶﻠ
ﻒ
ﺖ ِﻣ ﻦ ﹶﻛﻨـ ِ ﺸ ﹾﻔ ﻭﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﺮ ﺟ ﹶﻞ ﺍﱠﻟﺬِﻱ ﻗِﻴ ﹶﻞ ﹶﻟ ﻪ ﻣﺎ ﻗِﻴ ﹶﻞ ﹶﻟﻴﻘﹸﻮ ﹸﻝ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠﻪِ ،ﹶﻓﻮﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﻣﺎ ﹶﻛ
٣٠١
ﻚ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ "
ﺖ :ﹸﺛ ﻢ ﹸﻗِﺘ ﹶﻞ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﹸﺃﻧﺜﹶﻰ ﹶﻗﻂﱡ ،ﻗﹶﺎﹶﻟ
- ٣٠١ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٤١٣ - ٤١٤١(٥٠٧ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ ﰲ ﺣﺪﻳﺚ ﺍﻻﻓﻚ
ﻭﻗﺒﻮﻝ ﺍﷲ ﺗﻮﺑﺔ ﺍﻟﻘﺎﺫﻑ ﺭﻗﻢ ) ٢٧٧٠ﺍﻗﺘﺼﺎﺻﺎ( ﺃﺣﻔﻆ ﻭﺃﺣﺴﻦ ﺍﻳﺮﺍﺩﺍ ﻭﺳﺮﺩﺍ ﻟﻠﺤﺪﻳﺚ) .ﻳﻬﺒﻠﻦ( ﱂ ﻳﺴﻤﻦ ﻭﱂ ﻳﻜﺜﺮ ﳊﻤﻬﻦ ﻭﺷﺤﻤﻬﻦ.
)ﺑﺎﺳﺘﺮﺟﺎﻋﻪ( ﺑﻘﻮﻟﻪ ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ) .ﻓﺨﻤﺮﺕ( ﻏﻄﻴﺖ) .ﲜﻠﺒﺎﰊ( ﺍﳉﻠﺒﺎﺏ ﺛﻮﺏ ﻳﻐﻄﻲ ﺟﺴﻢ ﺍﳌﺮﺃﺓ) .ﻓﻮﻃﺊ ﻋﻠﻰ ﻳﺪﻫﺎ( ﻟﻴﺴﻬﻞ
ﺭﻛﻮﺎ ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﻣﺴﺎﻋﺪﺓ) .ﻣﻮﻏﺮﻳﻦ( ﺃﻱ ﺩﺍﺧﻠﲔ ﰲ ﻭﻗﺖ ﺷﺪﺓ ﺍﳊﺮ) .ﳓﺮ ﺍﻟﻈﻬﲑﺓ( ﺻﺪﺭ ﻭﻗﺖ ﺍﻟﻈﻬﺮ ﻭﺃﻭﻟﻪ) .ﻳﺴﺘﻮﺷﻴﻪ( ﻳﻄﻠﺐ ﻣﺎ
ﻋﻨﺪ ﺍﳌﺘﺤﺪﺙ ﻟﻴﺰﻳﺪ ﻣﻨﻪ) .ﻋﺼﺒﺔ( ﲨﺎﻋﺔ) .ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ( ﺃﻱ ﻛﻤﺎ ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻢ ﻋﺼﺒﺔ ﺩﻭﻥ ﲢﺪﻳﺪﻫﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ }ﺇﻥ ﺍﻟﺬﻳﻦ
ﺟﺎﺅﻭﺍ ﺑﺎﻹﻓﻚ ﻋﺼﺒﺔ ﻣﻨﻜﻢ{ /ﺍﻟﻨﻮﺭ ) ./ ١١ﻛﱪ ﺫﻟﻚ( ﻣﺘﻮﱄ ﻣﻌﻈﻢ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﻭﻣﺸﻴﻌﻪ) .ﻋﺮﺿﻲ( ﺍﻟﻌﺮﺽ ﻫﻮ ﻣﻮﺿﻊ ﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ
ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻴﻞ ﺟﺎﻧﺒﻪ ﺍﻟﺬﻱ ﻳﺼﻮﻧﻪ ﻣﻦ ﻧﻔﺴﻪ ﻭﺣﺴﺒﻪ ﻭﳛﺎﻣﻲ ﻋﻨﻪ ﺃﻥ ﻳﻨﺘﻘﺺ ﺃﻭ ﻳﻨﺎﻝ ﻣﻨﻪ) .ﻳﻔﻴﻀﻮﻥ( ﳜﻀﻮﻥ) .ﻳﺮﻳﺒﲏ( ﻳﺸـﻜﻜﲏ ﰲ
ﺣﺎﻟﻪ) .ﺍﻟﻠﻄﻒ( ﺍﻟﺮﻓﻖ ﻭﺍﻹﺣﺴﺎﻥ) .ﺗﻴﻜﻢ( ﺍﺳﻢ ﺇﺷﺎﺭﺓ ﻟﻠﻤﺆﻧﺚ) .ﻧﻘﻬﺖ( ﺃﻓﻘﺖ ﻣﻦ ﺍﳌﺮﺽ ﻭﺻﺤﺤﺖ ﻣﻦ ﻋﻠﱵ) .ﺍﳌﻨﺎﺻـﻊ( ﻣﻮﺍﺿـﻊ
ﺧﺎﺭﺝ ﺍﳌﺪﻳﻨﺔ ﻛﺎﻧﻮﺍ ﻳﺘﱪﺯﻭﻥ ﻓﻴﻬﺎ ﻭﺍﺣﺪﻫﺎ ﻣﻨﺼﻊ ﻷﻧﻪ ﻳﱪﺯ ﺇﻟﻴﻪ ﻭﻳﻈﻬﺮ ﻣﻦ ﻧﺼﻊ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻭﺿﺢ ﻭﺑﺎﻥ) .ﻣﺘﱪﺯﻧﺎ( ﻣﻜﺎﻥ ﻗﻀﺎﺀ ﺣﺎﺟﺘﻨﺎ.
)ﺍﻟﻜﻨﻒ( ﲨﻊ ﻛﻨﻴﻒ ﻭﻫﻮ ﺍﳌﻜﺎﻥ ﺍﳌﺴﺘﻮﺭ ﻣﻦ ﺑﻨﺎﺀ ﺃﻭ ﳓﻮﻩ ﻳﺘﺨﺬ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺔ) .ﻗﺒﻞ ﺍﻟﻐﺎﺋﻂ( ﺃﻱ ﺍﻟﺘﻮﺟﻪ ﳓﻮ ﻣﻜﺎﻥ ﻣﻨﺨﻔﺾ ﻟﻘﻀـﺎﺀ
ﺍﳊﺎﺟﺔ) .ﺃﻱ ﻫﻨﺘﺎﻩ( ﻳﺎ ﻫﺬﻩ ﻭﻗﻴﻞ ﻳﺎ ﺑﻠﻬﺎﺀ ﻟﻘﻠﺔ ﻣﻌﺮﻓﺘﻬﺎ ﲟﻜﺎﻳﺪ ﺍﻟﻨﺎﺱ ﻭﺷﺮﻭﺭﻫﻢ) .ﻭﺿﻴﺌﺔ( ﺣﺴﻨﺔ ﲨﻴﻠﺔ ﻣﻦ ﺍﻟﻮﺿـﺎﺀﺓ ﻭﻫـﻲ ﺍﳊﺴـﻦ.
١٩٢
ﻫﻨﺎ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ،ﻓﻮﺍﷲ ﻣﺎ ﻗﺮﺃﺗﻪ ﺇﻻ ﻭﺑﻜﻴﺖ ،ﻭﺍﻟﻌﻈﺎﺕ ﻓﻴﻪ ﻛﺒﲑﺓ ﳌﻦ ﺗﻔﻜﺮ ﻭﺍﻋﺘﱪ ﺇﺫ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒـﺎﺏ
ﻻ ﻳﺴﻊ ﺍﳌﺮﺀ ﻓﻴﻪ ﺇﻻ ﺃﻥ ﻳﻀﻊ ﺍﻟﻘﻠﻢ ﻓﻴﻪ ﻭﻳﺴﺘﻐﻔﺮ ﻭﻳﻠﺘﺠﺊ ﺇﱃ ﺍﷲ ﻃﺎﻟﺒﹰﺎ ﺍﻟﻌﻮﻥ ﻭﺍﳌﺪﺩ.
ﻭﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻮﺭﻉ ﺍﻧﻘﺴﻤﻮﺍ ﺇﱃ ﻗﺴﻤﲔ ﻛﻤﺎ ﻭﺭﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﺎﺭﺛﺔ ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ
ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﻓﻌﻠﻲ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﱂ ﻳﻀﻴﻖ ﺍﷲ ﻋﻠﻴﻚ ﻭﺍﻟﻨﺴﺎﺀ ﺳﻮﺍﻫﺎ ﻛـﺜﲑ ،ﻭﺃﻣـﺎ
ﺃﺳﺎﻣﺔ ﻓﻘﺎﻝ ﲟﺎ ﻳﻌﻠﻢ ﻣﻦ ﺑﺮﺍﺀﺓ ﻋﺎﺋﺸﺔ ﻭﲟﺎ ﻳﻌﻠﻢ ﻣﻦ ﺣﺐ ﺭﺳﻮﻝ ﺍﷲ ﳍﺎ ،ﻓﻬﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻟـﻮ ﻧﺰﻟـﺖ
ﺑﺎﻟﻨﺎﺱ ﺑﻌﺪ ﺍﻟﻮﺣﻲ ﻓﻤﺎ ﻫﻮ ﺃﻗﻞ ﻣﺎ ﻳﻔﻌﻞ ﺍﻟﺮﺟﻞ ﺑﺄﻫﻠﻪ ،ﺳﻴﻘﺎﻝ ﻟﻪ ﺃﺩﱏ ﺍﻷﻣﺮ ﺃﻥ ﺗﻄﻠﻘﻬﺎ ﺍﺗﻘـﺎﺀ ﺍﻟﻔﺘﻨـﺔ
ﻭﻣﻘﺎﻟﺔ ﺍﻟﺴﻮﺀ ،ﻭﺑﻌﺪ ﺫﻟﻚ ﻣﺎﺫﺍ ﺳﲑﺩ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﻭﺇﺷﺎﻋﺎﻢ ﻭﺃﻗـﻮﺍﳍﻢ ،ﻓﺤﺴـﺒﻨﺎ ﺍﷲ ﻛـﻢ ﺗﻔﻌـﻞ
ﺍﻷﻛﺎﺫﻳﺐ ،ﻭﻛﻢ ﺗﻈﻠﻢ ﺍﳊﻖ ﻭﺃﻫﻠﻪ.
ﺍﻹﺷﺎﻋﺔ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺳﺎﺫﺟﺔ ﺑﺴﻴﻄﺔ ،ﻟﻜﻦ ﻣﺎ ﻧﺼﻨﻊ ﺍﻟﻴﻮﻡ ﻭﻗﺪ ﺻﺎﺭﺕ ﻋﻠﻤﹰﺎ ﻳﺪﺭﺱ ﰲ ﺃﻗﺒﻴﺔ ﺍﳋﺒﺚ،
ﻭﺻﺎﺭﺕ ﻓﻨﹰﺎ ﻣﺘﺮﺍﻛﺒﺎﹰ ﻳﻘﺪﻡ ﳍﺎ ﻣﺎ ﻋﻬﺪ ﳍﺎ ،ﻭﳍﺎ ﻭﺳﺎﺋﻞ ﺩﺧﻠﺖ ﻛﻞ ﺍﻟﺒﻴـﻮﺕ ﻣـﻦ ﻣـﺬﻳﺎﻉ ﻭﺗﻠﻔـﺎﺯ
ﻭ"ﻛﻤﺒﻴﻮﺗﺮ" ﻭﺻﺤﻒ ﺳﻴﺎﺭﺓ ،ﻭﺗﻜﺮﺭ ﻛﻞ ﻳﻮﻡ ﻋﻠﻰ ﺍﻷﲰﺎﻉ ﻭﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻘﻠﻮﺏ ﺣﱴ ﺇﻥ ﺍﳌﺮﺀ ﻟﻴﺴـﻤﻌﻬﺎ
ﺃﻛﺜﺮ ﳑﺎ ﻳﺴﻤﻊ ﺍﲰﻪ ﺃﻭ ﺍﺳﻢ ﺃﺑﻴﻪ؟!
ﻣﺎﺫﺍ ﻳﻘﺎﻝ ﺍﻟﻴﻮﻡ ﻋﻦ ﺍﳉﻬﺎﺩ ﻭﺃﻫﻠﻪ؟ ﻭﻣﺎﺫﺍ ﻳﻘﺎﻝ ﻋﻦ ﺩﻋﺎﺓ ﺍﳊﻖ ﻭﺍﻟﺪﻳﻦ؟ ﻭﻣﺎﺫﺍ ﺳﻴﻘﺎﻝ ﻋـﻦ ﺍﳌﺘﻤﺴـﻜﲔ
ﺑﺎﻟﺴﻨﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ؟ ﻭﻛﻴﻒ ﺗﺼﻮﺭ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﺍﳊﺼﺎﻥ ﺍﻟﺮﺯﺍﻥ؟ ﺃﻓﻼﻡ ﺗﻨﺘﺞ ،ﻭﺍﺳﺘﻬﺰﺍﺀ ﻗﺒـﻴﺢ ﻣـﺆﱂ،
ﻭﺻﺤﻒ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻣﺄﺟﻮﺭﻭﻥ ﻣﺄﺑﻮﻧﻮﻥ ،ﻭﺍﻟﻐﻮﻏﺎﺀ ﻗﻄﻴﻊ ﻳﺴﲑ ﻭﺭﺍﺀ ﺍﻟﻨﺎﻋﻘﲔ ﺇﱃ ﺟﻬﻨﻢ ﻭﺗﺪﻣﲑ ﺍﻟﺬﺍﺕ.
ﺇﱐ ﺃﺗﻜﻠﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﻃﻦ ﻭﰲ ﺍﻟﻘﻠﺐ ﺃﱂ -ﺷﻬﺪ ﺍﷲ -ﻟﻌﻠﻤﻲ ﺃﻥ ﻛﻞ ﻣﺎ ﺳﺄﻗﻮﻟﻪ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﺷـﺮﻋﻴﺔ
ﻟﺮﺩ ﺍﻹﺷﺎﻋﺔ ﺿﻌﻴﻒ ﺃﻣﺎﻡ ﻛﻴﺪ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻋﻨﻬﻢ } :ﻭﹶﻗ ﺪ ﻣ ﹶﻜﺮﻭﺍ ﻣ ﹾﻜ ﺮﻫ ﻢ ﻭ ِﻋﻨ ﺪ ﺍﻟﱠﻠ ِﻪ ﻣ ﹾﻜ ﺮ ﻫ ﻢ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ
ﺠﺒﺎ ﹸﻝ { ]ﺇﺑﺮﺍﻫﻴﻢ [٤٦ :ﻓﻮﺍﷲ ﺇﻥ ﺣﺎﺩﺛﺔ ﺍﻹﻓﻚ ﺍﻟﱵ ﺟﻌﻠﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﺪﺧﻞ ﻣ ﹾﻜ ﺮ ﻫ ﻢ ِﻟﺘﺰﻭ ﹶﻝ ِﻣﻨ ﻪ ﺍﹾﻟ ِ
ﻚ ﻛﹶـﺬﹶﺍ ﺸﺔﹸِ ،ﺇﻧ ﻪ ﺑﹶﻠ ﻐﻨِـﻲ ﻋﻨـ ِ ﻋﻠﻰ ﺣﺒﻴﺒﺘﻪ ﺍﻟﱵ ﻳﻌﻠﻢ ﺑﺮﺍﺀﺎ ﻛﻌﻠﻤﻪ ﺑﻨﻔﺴﻪ ﻭﻳﻘﻮﻝ ﳍﺎ» :ﹶﺃﻣﺎ ﺑ ﻌﺪ ،ﻳﺎ ﻋﺎِﺋ
ﺖ ِﺑ ﹶﺬﻧﺐٍ ،ﻓﹶﺎ ﺳﺘ ﻐ ِﻔﺮِﻱ ﺍﻟﱠﻠ ﻪ ﻭﺗﻮﺑِﻲ ِﺇﹶﻟﻴـﻪِ ،ﻓﹶـِﺈ ﱠﻥ ﺖ ﹶﺃﹾﻟ ﻤ ﻤ ِ
ﻚ ﺍﻟﱠﻠﻪ ،ﻭِﺇ ﹾﻥ ﹸﻛﻨ ِ
ﺴﻴﺒ ﺮﹸﺋ ِ
ﺖ ﺑﺮِﻳﹶﺌﺔﹰ ،ﹶﻓ
ﻭﻛﹶﺬﹶﺍ ،ﹶﻓِﺈ ﹾﻥ ﹸﻛﻨ ِ
ﺏ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ« ﻷﻣﺮ ﳚﻌﻞ ﺍﻹﺷﺎﻋﺔ ﺷﺪﻳﺪ ﺍﻟﻮﻃﺄﺓ ﻋﻈﻴﻢ.
ﻑ ﹸﺛ ﻢ ﺗﺎﺏ ،ﺗﺎ
ﺍﻟ ﻌﺒ ﺪ ِﺇﺫﹶﺍ ﺍ ﻋﺘ ﺮ
ﻓﻤﻦ ﻣﻨﺎ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻴﻮﻡ ﳌﺘﻬﻢ ﻣﺘﺄﱂ) :ﺇﻥ ﻛﻨﺖ ﺑﺮﻳﺌﹰﺎ ﻓﺴﻴﱪﺋﻚ ﺍﷲ( ﻭﻗﺪ ﺍﻧﻘﻄﻊ ﺍﻟـﻮﺣﻲ ﻣـﻦ
ﺍﻟﺴﻤﺎﺀ ،ﻓﺤﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ.
)ﺃﻛﺜﺮﻥ( ﺃﻛﺜﺮﻥ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺩﻱﺀ ﻋﻠﻴﻬﺎ) .ﻳﺮﻗﺄ( ﻳﺴﻜﻦ ﻭﻳﻨﻘﻄﻊ) .ﻳﻀﻴﻖ ﺍﷲ ﻋﻠﻴﻚ( ﺃﻱ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻄﻠﻘﻬﺎ ﻭﺗﺘﺰﻭﺝ ﻏﲑﻫﺎ ﻭﱂ ﻳﻘﻞ ﺫﻟـﻚ
ﻋﺪﺍﻭﺓ ﻭﻻ ﺑﻐﻀﺎ ﳍﺎ ﻭﻻ ﺷﻜﺎ ﰲ ﺃﻣﺮﻫﺎ ﺇﳕﺎ ﻗﺎﻟﻪ ﺇﺷﻔﺎﻗﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ -ﳌﺎ ﺭﺃﻯ ﻣﻦ ﺍﻧﺰﻋﺎﺟﻪ ﺬﺍ ﺍﻷﻣﺮ ﻓﺄﺭﺍﺩ ﺍﺭﺍﺣﺔ ﺧﺎﻃﺮﻩ ﻭﺗﺴـﻬﻴﻞ
ﺍﻷﻣﺮ ﻋﻠﻴﻪ) .ﺃﻏﻤﺼﻪ ﻋﻠﻴﻬﺎ( ﺃﻋﻴﺒﻬﺎ ﺑﻪ) .ﺍﻟﺪﺍﺟﻦ( ﺍﻟﺸﺎﺓ ﺍﻟﱵ ﺗﻘﺘﲎ ﰲ ﺍﻟﺒﻴﻮﺕ ﻭﺗﻠﻌﻒ ﻭﻻ ﲣﺮﺝ ﺇﱃ ﺍﳌﺮﻋﻰ ﻭﻗﺪ ﺗﻄﻠﻖ ﻋﻠﻰ ﻏﲑ ﺍﻟﺸﺎﺓ ﻣﻦ
ﻛﻞ ﻣﺎ ﻳﺄﻟﻒ ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﺍﻟﻄﲑ ﻭﻏﲑﻩ) .ﻳﻌﺬﺭﱐ( ﻳﻘﻮﻡ ﺑﻌﺬﺭﻱ ﺇﻥ ﺟﺎﺯﻳﺘﻪ ﻋﻠﻰ ﻗﺒﻴﺢ ﻓﻌﺎﻟﻪ ﻭﻗﻴﻞ ﻳﻨﺼﺮﱐ ﺍﻟﻌﺬﻳﺮ ﺍﻟﻨﺎﺻﺮ) .ﺭﻫﻄﻚ( ﲨﺎﻋﺘﻚ
ﻭﻗﺒﻴﻠﺘﻚ) .ﻗﻠﺺ ﺩﻣﻌﻲ( ﺍﻧﻘﻄﻊ) .ﺍﻟﱪﺣﺎﺀ( ﺍﻟﺸﺪﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺼﻴﺒﻪ ﻋﻨﺪ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ) .ﺍﳉﻤﺎﻥ( ﺍﻟﻠﺆﻟﺆ ﺍﻟﺼﻐﺎﺭ) .ﲢﺎﺭﺏ ﳍﺎ( ﺗﻄﻌـﻦ ﰊ
ﻭﺗﻌﺎﺩﻳﲏ ﺗﻌﺼﺒﺎ ﻷﺧﺘﻬﺎ ﻷﱐ ﺿﺮﺓ ﳍﺎ ﻣﻊ ﺃﻥ ﺯﻳﻨﺐ ﻧﻔﺴﻬﺎ ﺃﻣﺴﻜﺖ ﻋﻦ ﻫﺬﺍ ﻭﻣﺎ ﻗﺎﻟﺖ ﺇﻻ ﺧﲑﺍ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﺃﺭﺿﺎﻫﺎ) .ﺍﻟﺮﺟﻞ( ﺍﳌﺘﻬﻢ
ﻭﻫﻮ ﺻﻔﻮﺍﻥ ﺑﻦ ﺍﳌﻌﻄﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) .ﻛﻨﻒ ﺃﻧﺜﻰ( ﺛﻮﺎ ﺍﻟﺬﻱ ﻳﺴﺘﺮﻫﺎ ﻭﻫﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﻋﺪﻡ ﲨﺎﻉ ﺍﻟﻨﺴﺎﺀ ﻭﳐﺎﻟﻄﺘﻬﻦ[
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ﻣﺎﺫﺍ ﳝﻠﻚ ﺍﻟﻴﻮﻡ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺩﻋﺎﺗﻪ ﻭﺍﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻠﻪ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻠﻮﻗﻮﻑ ﺃﻣﺎﻡ ﻃﻐﻴﺎﻥ ﺁﻟﺔ ﺍﻟﻜﺬﺏ
ﻭﺍﻹﺷﺎﻋﺔ ﺍﻟﻔﺎﺟﺮﺓ؟ ﻋﻠﻤﺎﺅﻫﻢ ﰲ ﺍﻟﺴﺠﻮﻥ ﺃﻭ ﻣﻘﻬﻮﺭﻭﻥ ﻣﻌﺰﻭﻟﻮﻥ ﳑﻨﻮﻋﻮﻥ ﻣﻦ ﺍﻟﻈﻬـﻮﺭ ،ﺍﺎﻫـﺪﻭﻥ
ﻣﻄﺎﺭﺩﻭﻥ ﰲ ﻛﻞ ﻓﺞ ،ﺍﶈﺒﻮﻥ ﳍﻢ ﻣﺘﺨﻔﻮﻥ ﻋﻠﻰ ﺧﻮﻑ ﻭﺗﺮﻗﺐ ،ﻓﺄﻱ ﻣﻌﺎﺩﻟﺔ ﻫﺬﻩ ﻭﺍﻷﻋـﺪﺍﺀ ﳝﻠﻜـﻮﻥ
ﻛﻞ ﺍﻟﺴﺒﻞ ﻭﻳﻘﻔﻮﻥ ﻋﻠﻰ ﻛﻞ ﺍﻟﺼﻌﺪ؟
ﺍﻟﻠﻬﻢ ﺭﲪﺘﻚ ﻭﻓﻘﻂ ،ﻓﺈﻥ ﻫﺬﻩ ﻣﻌﺮﻛﺔ ﺃﻗﻮﳍﺎ ﺑﻜﻞ ﺃﱂ ﻣﻌﺮﻛﺔ ﻣﺆﳌﺔ ﻭﻋﻮﺍﻣﻞ ﺍﳋﺴﺎﺭﺓ ﻓﻴﻬﺎ ﺟﻠﻴﺔ ،ﻟﻜـﻦ
ﻳﺮﻃﺐ ﺍﻟﻘﻠﻮﺏ ﺃﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﺑﺄﻧﻪ ﱂ ﻳﺘﻜﻠﻢ ﰲ ﺍﳌﻬﺪ ﺇﻻ ﺛﻼﺛﺔ ،ﺣﱴ ﺇﻧﻪ ﻗﺪ ﺭﻭﻱ ﻋﻠﻰ ﺍﻟﻨﱯ - -
ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﻫﻴﺔ ﺃﻧﻪ ﻗﺪ ﺗﻜﻠﻢ ﻏﲑ ﻫﺆﻻﺀ ،ﺭﺩ ﺫﻟﻚ ،ﻭﻋﻤﻞ ﺬﺍ.
*ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﺍﺷﺘﻤﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﺷﺆﻭﻥ ﻛﺒﺎﺭ ﻣﻬﻤﺔ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻗﺮﻥ ﻛﻞ ﺷﻲﺀ ﻣﻨﻬﺎ
ﲟﺎ ﻳﻨﺎﺳﺒﻪ؛ ﻷﻥ ﺃﻭﳍﺎ ﻛﻼﻡ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﳌﻬﺪ ،ﻭﺫﻟﻚ ﳑﺎ ﻳﺪﻝ ﻋﻠـﻰ ﻋﻠـﻮﻩ ﻋﻠـﻰ
ﺍﳊﺎﻟﺘﲔ ﺍﻷﺧﺮﻳﲔ ﳌﺸﺎﺭﻛﺘﻬﻤﺎ ﻗﺼﺔ ﻋﻴﺴﻰ.
*ﻓﺄﻣﺎ ﻛﻼﻡ ﻋﻴﺴﻰ ﰲ ﺍﳌﻬﺪ ،ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﺗﱪﺋﺔ ﺃﻣﻪ ﳑﺎ ﻗﺬﻓﺖ ﺑﻪ ﺇﻻ ﺑﻨﻄﻖ ﺍﻟﻮﻟﺪ ،ﻓﺈﺎ ﳌﺎ ﺃﺗﺖ ﺑﻪ ﻣـﻦ
ﻏﲑ ﺫﻛﺮ ،ﻭﻛﺎﻧﺖ ﺣﺎﻟﹰﺎ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ﻫﺎﺋﻠﺔ ﺧﺎﺭﻗﹰﺎ ﻟﻠﻌﺎﺩﺓ ﺃﺗﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﻴﻬﺎ ﺑﺄﻣﺮ ﺑﺪﻳﻊ ﻣﻦ ﻛـﻼﻡ
ﺻﱯ ﰲ ﺍﳌﻬﺪ ﻳﻘﻮﻝ} :ﺇﱐ ﻋﺒﺪ ﺍﷲ ﺁﺗﺎﱐ ﺍﻟﻜﺘﺎﺏ ﻭﺟﻌﻠﲏ ﻧﺒﻴﺎ{ ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺄﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟـﺬﻱ
ﻗﺎﻭﻡ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ ،ﻓﻘﺎﻣﺖ ﺑﻪ ﺍﳊﺠﺔ ﻭﺛﺒﺖ ﺑﻪ ﺍﳌﻌﺠﺰﺓ.
*ﻭﺃﻣﺎ ﺟﺮﻳﺞ ﻓﺈﻧﻪ ﻛﺎﻥ ﻋﺒﺪﺍ ﺻﺎﳊﹰﺎ ،ﺇﻻ ﺃﻧﻪ ﳌﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﺳﺘﻐﺮﺍﻗﻪ ﰲ ﺍﻟﺘﻌﺒﺪ ﺑﺎﻟﺼﻼﺓ ،ﻛـﺎﻥ ﻏـﲑ
ﻧﺎﻇﺮ ﺇﱃ ﺃﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻛﻞ ﺍﻟﻄﺮﻕ ﺍﳌﺸﺮﻭﻋﺔ ﻣﱴ ﺃﻛﺐ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻃﺮﻳﻖ ﻣﻨـﻬﺎ ،ﺃﺿـﺮ
ﺑﺎﻟﺒﻮﺍﻗﻲ ،ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﳓﻮ ﻣﻦ ﺃﺭﺟﺢ ﻛﻔﻪ ﺑﺄﻥ ﺃﺳﻒ ﺍﻷﺧﺮﻯ ،ﻓﻠﻤﺎ ﺃﺗﺘﻪ ﺃﻣﻪ ،ﻓﻜﺎﻥ ﻛﻼﻣﻪ ﻷﻣﻪ ﺃﻓﻀﻞ
ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ،ﻓﻘﺎﻝ :ﺭﺏ ﺃﻣﻲ ﻭﺻﻼﰐ ،ﻓﺄﻗﺒﻞ ﻋﻠﻰ ﺻﻼﺗﻪ ﻭﺗﺮﻙ ﺃﻣﻪ ،ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ
ﻳﻘﺪﻡ ﺃﻣﻪ؛ ﻷﻥ ﺻﻼﺗﻪ ﺇﳕﺎ ﺗﻜﻮﻥ ﻟﻪ ،ﻭﺗﻜﻠﻴﻤﻪ ﺃﻣﻪ ﻳﻜﻮﻥ ﻋﻤﻠﹰﺎ ﻣﺘﻌﺒﺪﺍ ﻳﺸﻤﻠﻪ ﻭﻳﺸﻤﻞ ﻏﲑﻩ ،ﻓﺮﲟﺎ ﻛﺎﻧﺖ
ﺃﻣﻪ ﻗﺪ ﺟﺎﺀﺕ ﰲ ﺣﺎﺟﺔ ﻣﻬﻤﺔ ،ﲝﻴﺚ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳚﻴﺒﻬﺎ ﻋﻨﻪ.
*ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺃﺎ ﺻﻠﺔ ﺭﺣﻢ ،ﻫﻲ ﺃﻭﱃ ﺍﻷﺭﺣﺎﻡ ﺑﺎﻟﺼﻠﺔ ﻓﺂﺛﺮ ﻋﻠﻴﻬﺎ ﻣﺎ ﻻ ﻳﺘﻌﺪﺍﻩ ﻣﻦ ﺍﻟﺼـﻼﺓ ،ﻓﻐﻠـﻂ ﰲ
ﺍﳌﻮﺍﺯﻧﺔ ﻓﺨﺴﺮ ،ﻭﻗﺪ ﺗﺮﺩﺩﺕ ﺇﻟﻴﻪ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ،ﻭﻫﻮ ﻳﺆﺛﺮ ﺍﻷﺩﱏ ﻋﻠﻰ ﺍﻷﺭﻓﻊ ﺣﱴ ﻫﺎﺝ ﺻﺪﺭﻫﺎ ،ﺑـﺄﻥ
ﺩﻋﺖ ﻋﻠﻴﻪ ﺩﻋﺎﺀ ﻻ ﻳﺒﻠﻎ ﻓﻴﻪ ﺇﱃ ﺍﻟﻐﺎﻳﺔ؛ ﻷﺎ ﺭﻓﻘﺖ ﺑﻪ؛ ﺇﺫﺍ ﺧﻔﻲ ﻋﻠﻴﻬﺎ ﻓﻘﺎﻟﺖ :ﺍﻟﻠﻬﻢ ﻻ ﲤﺘﻪ ﺣﱴ ﺗﺮﻳﻪ
ﻭﺟﻮﻩ ﺍﳌﻮﻣﺴﺎﺕ؛ ﻳﻌﲏ ﺍﻟﻔﻮﺍﺟﺮ ،ﻓﻠﻤﺎ ﱂ ﻳﻨﻈﺮ ﰲ ﻭﺟﻪ ﺃﻣﻪ ،ﺩﻋﺖ ﻋﻠﻴﻪ ﺑﻌﻘﻮﺑﺔ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﺃﻋـﺮﺽ
ﻋﻨﻪ ﻣﻦ ﺍﻟﻨﻈﺮ ﰲ ﻭﺟﻮﻩ ﺍﳌﻮﻣﺴﺎﺕ ،ﻭﺍﳌﻮﻣﺴﺎﺕ :ﲨﻊ ﻣﻮﻣﺴﺔ ،ﻭﻫﻲ ﺍﻟﻔـﺎﺟﺮﺓ ،ﻭﻳﻘـﺎﻝ :ﻣﻮﻣﺴـﺎﺕ
ﻭﻣﻴﺎﻣﺲ.
١٩٤
ﻭﺇﳕﺎ ﺃﺟﻴﺐ ﻣﻦ ﺩﻋﺎﺋﻬﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﺳﺄﻟﺖ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺮﻓﻖ ﺑﻪ ﻣﻦ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﻭﺟﻮﻩ ﺍﻟﻔـﻮﺍﺟﺮ؛ ﻓـﺎﻢ
ﺑﺘﻬﻤﺔ ﻫﻮ ﺑﺮﻱﺀ ﻣﻨﻬﺎ ،ﺇﻻ ﺃﻧﻪ ﳌﺎ ﺁﺛﺮ ﻣﺎ ﻫﻮ ﻟﻪ ،ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻟﻪ ﻭﻷﻣﻪ ،ﺍﺑﺘﻠﻲ ﺑﺒﻠﻴﺔ ﻻ ﺫﻧﺐ ﻟﻪ ﻓﻴﻬﺎ؛ ﺑـﻞ
ﺍﻃﻠﻊ ﰲ ﻭﺟﻪ ﺍﻟﻔﺎﺟﺮﺓ ﺣﱴ ﺃﻇﻬﺮ ﺍﷲ ﺑﺬﻟﻚ ﻛﺮﺍﻣﺔ ﻋﺮﻓﻪ ﺍﷲ ﻏﻠﻄﻪ ﰲ ﺇﻳﺜﺎﺭﻩ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﻋﻠﻰ ﺇﺟﺎﺑـﺔ
ﺃﻣﻪ.
*ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺴﺮﻉ ﻃﺎﻋﻦ ﰲ ﻣﺴﻠﻢ ﺑﻘﻮﻝ ﻋﻦ ﻏﲑ ﺑﻴﻨﺔ ،ﻓﺈﻥ ﻫﺆﻻﺀ ﻟﻮ ﻛـﺎﻧﻮﺍ
ﻋﻤﻠﻮﺍ ﲟﺎ ﺃﻭﺟﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺷﺮﻋﻪ ،ﻣﻦ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ ﻃﻌﻦ ﰲ ﻣﺴﻠﻢ ﺇﻻ ﺑﺒﻴﻨﺔ ﱂ ﻳﻬﺪﻣﻮﺍ ﺻـﻮﻣﻌﺘﻪ ﻭﱂ
ﻳﺆﺫﻭﻩ.
*ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﺟﺮﳚﺎ ﳌﺎ ﺑﻠﻲ ﺬﻩ ﺍﻟﺒﻠﻴﺔ ﻭﻋﻠﻢ ﺑﺮﺍﺀﺗﻪ ﻣﻨﻬﺎ ،ﻗﻮﻱ ﺇﳝﺎﻧﻪ ﺑﺎﷲ ﻋﺰ ﻭﺟـﻞ ﰲ ﺃﻥ
ﻳﻜﺸﻒ ﻛﻞ ﻟﺒﺲ؛ ﻓﺠﺎﺀ ﺇﱃ ﺍﳌﻮﻟﻮﺩ ﻓﻄﻌﻦ ﰲ ﺑﻄﻨﻪ ﻓﻘﺎﻝ :ﻳﺎ ﺑﺎﺑﻮﺱ ﺃﻭ ﻳﺎ ﻏﻼﻡ ،ﻣﻦ ﺃﺑﻮﻙ؟ ﻓﻘـﺎﻝ :ﺃﰊ
ﺍﻟﺮﺍﻋﻲ ،ﻓﻜﻔﺮ ﺑﺼﺪﻕ ﺇﳝﺎﻧﻪ ،ﻭﺣﺴﻦ ﻳﻘﻴﻨﻪ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﺇﱃ ﺃﻣﻪ ،ﻓﺄﻧﻄﻠﻖ ﺍﷲ ﺍﻟﻐﻼﻡ ﺑﱪﺍﺀﺗﻪ،
ﺣﱴ ﻗﺎﻝ :ﺃﰊ ﺍﻟﺮﺍﻋﻲ.
ﻭﱂ ﻳﺬﻛﺮ ﺭﺳﻮﻝ ﺍﷲ - -ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺇﻻ ﻣﻨﺒﻬﺎ ﻟﻜﻞ ﻣﻦ ﺟﺮﻯ ﻋﻠﻴﻪ ﺗﻠﺒﻴﺲ ﺣـﱴ ﻳﺘﻔـﺎﻗﻢ ﺃﻣـﺮﻩ
ﻭﻳﻌﻈﻢ ،ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻻ ﻳﺴﺘﻄﺮﺡ ،ﺑﻞ ﺑﻔﺰﻉ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﺈﻥ ﺍﻟﺬﻱ ﺃﻧﻄﻖ ﺍﳌﻮﻟﻮﺩ ﺣﱴ ﺑﺎﺩﺭ ﻳﺴﻤﻊ
ﻭﻳﺮﻯ ،ﻭﱂ ﻳﺬﻛﺮ ﺭﺳﻮﻝ ﺍﷲ - -ﻣﺜﻞ ﻫﺬﺍ ﲰﺮﺍ ﻗﻂ ﺑﻞ ﻟﻴﻌﻤﻞ ﺑﻪ ،ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺼـﺔ ﺟﺎﻣﻌـﺔ
ﻟﻔﻀﻞ ﺍﻟﻮﺍﻟﺪﺓ ،ﻭﻟﻜﻮﺎ ﺃﺟﻴﺐ ﺩﻋﺎﺅﻫﺎ ﰲ ﻣﺜﻞ ﺍﻟﻮﻟﺪ ﺍﻟﺼﺎﱀ ﻣﻊ ﻛﻮﻧﻪ ﱂ ﻳﺸﺘﻐﻞ ﻋﻨﻬﺎ ﲟﻨﻜﺮ ﻭﻻ ﲟﺤﺮﻡ،
ﻭﺇﳕﺎ ﺍﺷﺘﻐﻞ ﺑﻌﺒﺎﺩﺓ ﻓﺠﺮﻯ ﰲ ﺣﻘﻪ ﻫﺬﺍ.
*ﻭﻓﻴﻪ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﺋﻢ ﺑﺎﻟﻘﺴﻂ ،ﻋﻨﺪ ﻛﺸﻒ ﻛﻞ ﺇﻟﺒﺎﺱ.
*ﻭﻓﻴﻪ ﺃﻳﻀﺎ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳚﻴﺐ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺍﻟﺴﺆﺍﻝ.
*ﻭﻗﻮﻟﻪ :ﻳﺎ ﺑﺎﺑﻮﺱ ،ﻓﻬﻲ ﻛﻠﻤﺔ ﺗﻘﺎﻝ ﻟﻠﺼﻐﲑ.
*ﻭﺃﻣﺎ ﺍﻟﻘﺼﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻓﺎﻟﺸﺎﺭﺓ ﺍﳊﺴﻨﺔ ﺍﳉﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺍﳍﻴﺌﺔ.
*ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻘﻪ :ﺃﻥ ﻳﺘﻌﻮﺫ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻞ ﺍﳉﺒﺎﺭ؛ ﻷﻧﻪ ﻗﺎﻝ :ﻻ ﲡﻌﻠﲏ ﻣﺜﻠﻪ ،ﻓﺄﻧﻄﻖ ﺍﷲ ﺗﻌـﺎﱃ
ﺫﻟﻚ ﺍﳌﻮﻟﻮﺩ ﺬﺍ؛ ﻟﺘﻜﻮﻥ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻭﻗﻊ ﻋﻨﺪ ﻛﻞ ﺳﺎﻣﻊ ﻟﺌﻼ ﻳﺘﻤﲎ ﺍﻟﻨﺎﺱ ﺃﺣﻮﺍﻝ ﺍﳉﺒـﺎﺭﻳﻦ؛ ﻭﻟﺒﺴـﻪ
ﺍﻟﻈﺎﳌﲔ ﺃﺩﻫﻰ ﻣﻘﺎﻡ ﻓﺘﻨﺔ؛ ﻷﻧﻪ ﻗﺪ ﻳﺄﰐ ﺇﺑﻠﻴﺲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻭﻳﻘﻮﻝ :ﻓﻬﺬﺍ ﺍﻟﻈﺎﱂ ﺃﻭ ﺍﳉﺒﺎﺭ ﻣﻊ ﻋﻨﻔـﻪ
ﻭﻏﺸﻤﻪ ﻫﻮ ﺃﺻﻠﺢ ﺣﺎﻟﹰﺎ ﰲ ﻋﺎﺟﻞ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻛﺜﲑ ﺍﳋﻠﻖ ،ﻓﺄﻭﺿﺢ ﺍﷲ ﺍﳊﻖ ﰲ ﺫﻟﻚ ،ﺑﺈﻧﻄﺎﻕ ﺍﳌﻮﻟـﻮﺩ؛
ﺍﻟﺬﻱ ﻧﻄﻘﻪ ﺑﺪﻉ ﰲ ﻭﻗﺘﻪ؛ ﻟﺘﺴﲑ ﺑﻪ ﺍﻷﺧﺒﺎﺭ ،ﻭﻳﺘﻬﺎﺩﺍﻩ ﺍﻟﺮﻓﺎﻕ؛ ﻭﺣﱴ ﻳﺬﻛﺮﻩ ﺭﺳﻮﻝ ﺍﷲ - -ﻓﻴﻨﻘﻞ
ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻹﻣﻼﺀ ﻟﻠﻈﺎﳌﲔ ﻟﻴﺲ ﲞﲑ ﳍﻢ.
*ﻓﺄﻣﺎ ﺣﺪﻳﺚ ﺍﳉﺎﺭﻳﺔ؛ ﻓﺈﻧﻪ ﻗﺪ ﻳﺘﻬﻢ ﺍﳉﻬﺎﻝ ﺍﳌﺮﺃﺓ ﺍﻟﺼﺎﳊﺔ ﺑﺎﻟﺰﻧﺎ ﻭﺍﻟﺴﺮﻕ ،ﻭﻟﻴﺴﺖ ﻣﻦ ﺃﻫﻞ ﺫﻟﻚ ،ﻓـﻼ
ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺮﺟﻞ ﺃﻫﻠﻪ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻘﻮﻝ ﻋﺪﻭ ﻟﻪ ﺃﻭ ﳍﻢ ﺃﻭ ﻳﻄﺒﻊ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺃﻓﻮﺍﻩ ﺍﻟﻨـﺎﺱ :ﺇـﺎ
ﺯﺍﻧﻴﺔ ﺃﻭ ﺳﺎﺭﻗﺔ ،ﻭﻻ ﳛﻞ ﳌﺴﻠﻢ ﺃﻥ ﻳﻘﺒﻞ ﻫﺬﺍ ﻭﻻ ﻳﺆﺛﺮ ﻋﻨﺪﻩ ﲝﺎﻝ ﺇﻻ ﺃﻥ ﻳﺜﺒﺖ ﺫﻟﻚ ﺑﺜﺒﻮﺕ ﻣﺜﻠـﻪ ،ﺃﻭ
١٩٥
ﻳﺮﻯ ﻣﻦ ﻗﺮﺍﺋﻦ ﺍﻷﺣﻮﺍﻝ ﻣﺎ ﻳﻔﻴﺪﻩ ﻋﻠﻴﻪ ﺍﻟﻈﻦ ،ﻓﻴﻜﻮﻥ ﻟﺬﻟﻚ ﺣﻜﻤﻪ؛ ﻓﺄﻣﺎ ﳎﺮﺩ ﺃﻗﻮﺍﻝ ﺍﻷﻋﺪﺍﺀ ﻓﻼ ﳛـﻞ
ﺍﻟﻌﻤﻞ ﺑﺬﻟﻚ ،ﺇﻻ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺴﻮﺍﻥ ﻳﺴﺘﺠﺰﻥ ﺃﻥ ﻳﻘﻠﻦ ﰲ ﺿﺮﺍﺋﺮﻫﻦ ﺍﻟﻜﻠﻤﺔ ﺍﳋﺒﻴﺜﺔ؛ ﻟﻴﻜﻮﻥ ﺳـﺒﺒﺎ
ﻹﺗﻼﻑ ﻣﻦ ﻳﺘﻠﻒ ،ﻭﺇﺑﻌﺎﺩ ﻣﻦ ﻳﺒﻌﺪ.
ﻓﻼ ﳛﻞ ﳌﺴﻠﻢ ﺃﻥ ﻳﻘﺒﻞ ﰲ ﺩﻋﻮﻯ ﺍﻟﺰﻧﺎ ﺇﻻ ﺍﻟﺒﻴﻨﺔ ﺍﻟﱵ ﺷﺮﻃﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺫﻟﻚ ﺃﻥ ﻗﺎﻝ} :ﻟﻮﻻ ﺟـﺎﺀﻭﺍ
ﻋﻠﻴﻪ ﺑﺄﺭﺑﻌﺔ ﺷﻬﺪﺍﺀ ﻓﺈﺫﺍ ﱂ ﻳﺄﺗﻮﺍ ﺑﺎﻟﺸﻬﺪﺍﺀ ﻓﺄﻭﻟﺌﻚ ﻋﻨﺪ ﺍﷲ ﻫﻢ ﺍﻟﻜـﺎﺫﺑﻮﻥ{ ﻫـﺬﺍ ﻭﻟـﻮ ﺃـﻢ ﺭﺃﻭﺍ
ﻭﺷﺎﻫﺪﻭﺍ؛ ﻓﺈﻢ ﻋﻨﺪ ﺍﷲ ﻛﺎﺫﺑﻮﻥ ،ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻤﺔ ﺇﺫﺍ ﻭﺻﻢ ﺎ ﺭﺟﻞ ﺭﺟﻠﹰﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﻓﻘﺪ ﺃﺗﻰ
ﻋﻈﻴﻤﺎ ﻣﻦ ﺍﻷﻣﺮ ،ﻓﺈﺫﺍ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻘﻮﻟﻪ ﺻﺎﺭ ﺷﺮﻳﻜﹰﺎ ﻟﻪ ﻓﻴﻤﺎ ﺃﻧﺎﻩ ﺍﷲ.
*ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﳌﺮﺃﺓ :ﻻ ﲡﻌﻞ ﺍﺑﲏ ﻣﺜﻞ ﻫﺬﻩ؛ ﻓﻸﺎ ﺭﺃﺕ ﺻﻮﺭﺓ ﻛﺮﻫﺘﻬﺎ ،ﻣﻦ ﺃﺎ ﺗﻘﺬﻑ ﻭﺗـﺆﺩﻯ ،ﻭﻣـﺎ
ﻋﻠﻤﺖ ﺍﻟﺒﺎﻃﻦ.
*ﻭﺃﻣﺎ ﺇﺧﺮﺍﺝ ﺍﻟﺼﱯ ﺍﻟﺜﺪﻱ ﻣﻦ ﻓﻤﻪ ،ﻓﺈﻧﻪ ﺁﺛﺮ ﻗﻮﻝ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﺮﺿﺎﻉ ﺍﳌﺴﺘﻠﺬ ،ﻓﻘﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﲏ ﻣﺜﻞ
ﻫﺬﻩ ،ﻭﻟﻮ ﻗﺒﺎﻟﺖ ﻻ ﺗﺒﻞ ﻭﻟﺪﻱ ﲟﺜﻞ ﻣﺎ ﺍﺑﺘﻠﻴﺖ ﻫﺬﻩ ﱂ ﻳﻨﻜﺮ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﺇﳕﺎ ﻗﺎﻟـﺖ :ﻻ ﲡﻌـﻞ
ﻭﻟﺪﻱ ﻣﺜﻞ ﻫﺬﻩ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﺎ ﻋﻈﻴﻤﺎ ﻣﻨﻬﻤﺎ ﰲ ﺍﳋﻠﻖ ،ﻭﻫﻮ ﺃﻧﻪ ﻻ ﻳﺴﻮﻍ ﻗﺒـﻮﻝ ﻗـﻮﻝ ﺍﻟﻔﺠـﺎﺭ
ﻭﺍﻟﻔﺴﺎﻕ ﰲ ﺍﻟﻌﻮﺍﻣﻞ ﻣﻊ ﻛﻮﻧﻪ ﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻪ ﻛﻤﺎ ﻳﻘﺎﻝ؛ ﻭﻟﻜﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺣﺮﻡ ﻋﻠﻴﻨﺎ ﺃﻥ
ﻧﻘﺒﻠﻪ ﺃﻭ ﻧﻌﻤﻞ ﺑﻪ ،ﻓﺄﻧﻄﻖ ﺍﷲ ﺍﳌﻮﻟﻮﺩ ﰲ ﺃﻣﺮ ﺑﺪﻳﻊ ،ﺷﺎﻉ ﻭﺳﺎﺭ ﺣﱴ ﺫﻛﺮ ﺭﺳﻮﻝ ﺍﷲ ،- -ﻓﺼـﺎﺭ
ﺫﻛﺮ ﺭﺳﻮﻝ ﺍﷲ - -ﻗﺎﺋﻤﺎ ﻋﻨﺪ ﻛﻞ ﻣﺆﻣﻦ ﻣﻘﺎﻡ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻄﻔﻞ ،ﻭﻫﻮ ﻳﻘﻮﻝ ﺫﻟﻚ ،ﻭﺍﺳﺘﻐﲎ ﺑﺬﻟﻚ
٣٠٢
ﻋﻦ ﺃﻥ ﻳﺘﻜﻠﻢ ﻣﻮﻟﻮﺩ ﰲ ﺍﻹﺳﻼﻡ ،ﲟﺜﻞ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺘﲔ ،ﻓﻘﺪ ﺃﺧﱪ ﺬﺍ ﺍﻟﺼﺎﺩﻕ .- -
ﳊﺪِﻳﺚ ﺇِﻳﺜﺎﺭ ﺇِﺟﺎﺑﺔ ﺍ ُﻷ ﻡ ﻋﻠﹶﻰ ﺻﻼﺓ ﺍﻟﺘ ﹶﻄﻮﻉ َﻷ ﱠﻥ ﺍﻻﺳﺘِﻤﺮﺍﺭ ﻓِﻴﻬﺎ ﻧﺎِﻓﻠﹶﺔ ﻭﺇِﺟﺎﺑﺔ ﺍ ُﻷ ﻡ ﻭِﺑﺮﻫﺎ ﻭﺍﺟِﺐ. ﻭﻓِﻲ ﺍ ﹶ
ﺸ ﻲ ﺨﻔﱢﻒ ﻭﻳﺠِﻴﺒﻬﺎ ،ﹶﻟﻜِﻦ ﹶﻟ ﻌﱠﻠ ﻪ ﺧ ِ
ﻱ ﻭﻏﹶﲑﻩ ِ :ﺇﻧﻤﺎ ﺩﻋﺖ ﻋﻠﹶﻴ ِﻪ ﹶﻓﹸﺄﺟِﻴﺒﺖ َﻷﻧ ﻪ ﻛﺎ ﹶﻥ ﻳﻤﻜِﻨ ﻪ ﺃﹶﻥ ﻳ ﻗﺎ ﹶﻝ ﺍﻟﻨﻮ ِﻭ
ﺃﹶﻥ ﺗﺪﻋﻮ ﻩ ِﺇﻟﹶﻰ ﻣﻔﺎ ﺭﻗﹶﺔ ﺻﻮ ﻣﻌﺘﻪ ﻭﺍﻟﻌﻮﺩ ِﺇﻟﹶﻰ ﺍﻟﺪﻧﻴﺎ ﻭﺗ ﻌﻠﱡﻘﺎﺎ.
ﻱ ،ﻭﻓِﻴ ِﻪ ﻧﻈﹶﺮ ﻟِﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻣِﻦ ﹶﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺗﺄﺗِﻴﻪ ﹶﻓﻴ ﹶﻜﻠﱢﻤﻬﺎ ،ﻭﺍﻟ ﹼﻈﺎﻫِﺮ ﹶﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺗﺸﺘﺎﻕ ِﺇﻟﹶﻴ ِﻪ
ﻛﹶﺬﺍ ﻗﺎ ﹶﻝ ﺍﻟﻨﻮ ِﻭ
ﺸ ﻲ ﺃﹶﻥ ﻳﻨ ﹶﻘﻄِﻊ ﺧﺸﻮﻋﻪ.
ﺨﻔﱢﻒ ﹸﺛ ﻢ ﻳﺠِﻴﺒﻬﺎ َﻷﻧ ﻪ ﺧ ِ
ﹶﻓﺘﺰﻭﺭ ﻩ ﻭﺗﻘﺘﻨِﻊ ِﺑﺮﺅﻳِﺘ ِﻪ ﻭﺗﻜﻠِﻴﻤﻪ ،ﻭ ﹶﻛﹶﺄﻧ ﻪ ِﺇﻧﻤﺎ ﻟﹶﻢ ﻳ
ﻼ ﻛﺎﻧﺖ ﺃﹶﻭ ﻓﹶﺮﺿﺎ
ﻭﻫﺬﺍ ﺇِﺫﺍ ﺣ ِﻤ ﹶﻞ ﻋﻠﹶﻰ ﺇِﻃﻼﻗﻪ ﺍﹸﺳﺘﻔِﻴ ﺪ ﻣِﻨ ﻪ ﺟﻮﺍﺯ ﻗﹶﻄﻊ ﺍﻟﺼﻼﺓ ﻣﻄﹶﻠﻘﹰﺎ ﻹِﺟﺎﺑ ِﺔ ﻧِﺪﺍﺀ ﺍ ُﻷ ﻡ ﻧﻔ ﹰ
،ﻭﻫﻮ ﻭﺟﻪ ﻓِﻲ ﻣﺬﻫﺐ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﺣﻜﺎ ﻩ ﺍﻟﺮﻭﻳﺎِﻧ ﻲ.
ﻱ ﺗﺒﻌﺎ ِﻟ ﻐ ِﲑ ِﻩ :ﻫﺬﺍ ﻣﺤﻤﻮﺩ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻛﺎ ﹶﻥ ﻣﺒﺎﺣﺎ ﻓِﻲ ﺷﺮﻋﻬﻢ ،ﻭﻓِﻴ ِﻪ ﻧﻈﹶﺮ ﹶﻗﺪﻣﺘﻪ ﻓِﻲ ﺃﹶﻭﺍﺧِـﺮ
ﻭﻗﺎ ﹶﻝ ﺍﻟﻨﻮ ِﻭ
ﻼ ﻭ ﻋِﻠ ﻢ ﺗﺄﹶﺫﱢﻱ ﺍﻟﻮﺍﻟِﺪ ﺑِﺎﻟﺘﺮ ِﻙ ﻭ ﺟﺒﺖ ﺍﻹِﺟﺎﺑـﺔ
ﺻ ﺢ ﻋِﻨﺪ ﺍﻟﺸﺎِﻓ ِﻌﻴﺔ ﹶﺃ ﱠﻥ ﺍﻟﺼﻼﺓ ﺇِﻥ ﻛﺎﻧﺖ ﻧﻔ ﹰ
ﺍﻟﺼﻼﺓ ،ﻭﺍ َﻷ
ﻭِﺇ ﱠﻻ ﻓﹶﻼ.
١٩٦
ﲔ .ﻭﺧﺎﹶﻟﻔﹶـ ﻪ
ﳊ ﺮ ﻣ ِ
ﺐ ﻋِﻨﺪ ﺇِﻣﺎﻡ ﺍ ﹶ
ﻕ ﺍﻟﻮﻗﺖ ﻟﹶﻢ ﺗﺠِﺐ ﺍﻹِﺟﺎﺑﺔ ،ﻭﺇِﻥ ﻟﹶﻢ ﻳﻀِﻖ ﻭ ﺟ
ﻭﺇِﻥ ﻛﺎﻧﺖ ﻓﹶﺮﺿﺎ ﻭﺿﺎ
ﻉ.ﺸﺮﻭ ِ
ﻏﹶﲑﻩ َﻷﻧﻬﺎ ﺗﻠﺰﻡ ﺑِﺎﻟ
ﻭﻋِﻨﺪ ﺍﳌﺎِﻟ ِﻜﻴﺔ ﹶﺃ ﱠﻥ ﺇِﺟﺎﺑﺔ ﺍﻟﻮﺍﻟِﺪ ﻓِﻲ ﺍﻟﻨﺎِﻓﻠﹶﺔ ﺃﹶﻓﻀﻞ ِﻣ ﻦ ﺍﻟﺘﻤﺎﺩِﻱ ﻓِﻴﻬﺎ.
ﺤﻤـﺪﺺ ﺑِﺎ ُﻷ ﻡ ﺩﻭﻥ ﺍﻷَﺏ ،ﻭﻋِﻨﺪ ﺍﺑﻦ ﹶﺃﺑِﻲ ﺷﻴﺒﺔ ﻣِﻦ ﻣﺮﺳﻞ ﻣ ﻚ ﻳﺨﺘ
ﻭ ﺣﻜﹶﻰ ﺍﻟﻘﺎﺿِﻲ ﹶﺃﺑﻮ ﺍﻟﻮﻟِﻴﺪ ﹶﺃ ﱠﻥ ﹶﺫِﻟ
ﺴﻠﹶﻒ ﻏﹶﲑﻩ. ﺑﻦ ﺍﳌﹸﻨ ﹶﻜﺪِﺭ ﻣﺎ ﻳﺸﻬﺪ ﹶﻟ ﻪ ﻭﻗﺎ ﹶﻝ ِﺑ ِﻪ ﻣﻜﺤﻮﻝ ،ﻭﻗِﻴ ﹶﻞ ِﺇﻧ ﻪ ﻟﹶﻢ ﻳﻘﹸﻞ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟ
ﳊﺪِﻳﺚ ﺃﹶﻳﻀﺎ ِﻋﻈﹶﻢ ِﺑ ﺮ ﺍﻟﻮﺍِﻟﺪﻳ ِﻦ ﻭﺇِﺟﺎﺑﺔ ﺩﻋﺎِﺋﻬِﻤﺎ ﻭﻟﹶﻮ ﻛﺎ ﹶﻥ ﺍﻟﻮﻟﹶﺪ ﻣﻌﺬﹸﻭﺭﺍ ؛ ﹶﻟﻜِﻦ ﻳﺨﺘﻠِﻒ ﺍﳊﺎﻝ ﻓِﻲ ﻭﻓِﻲ ﺍ ﹶ
ﺐ ﺍﳌﹶﻘﺎﺻِﺪ.
ﺴ ِﺤ
ﻚ ِﺑ ﹶﺫِﻟ
ﻉ ﻋﻠﹶﻴ ِﻪ ِﺇ ﱠﻻ ﺑِﻤﺎ
ﻭﻓِﻴ ِﻪ ﺍﻟﺮﻓﻖ ﺑِﺎﻟﺘﺎِﺑ ِﻊ ﺇِﺫﺍ ﺟﺮﻯ ﻣِﻨ ﻪ ﻣﺎ ﻳﻘﺘﻀِﻲ ﺍﻟﺘﺄﺩِﻳﺐ َﻷ ﱠﻥ ﹸﺃ ﻡ ﺟﺮﻳ ٍﺞ ﻣ ﻊ ﹶﻏﻀﺒﻬﺎ ﻣِﻨ ﻪ ﻟﹶﻢ ﺗﺪ
ﻉ ﺍﻟﻔﺎ ِﺣﺸﺔ ﺃﹶﻭ ﺍﻟﻘﹶﺘﻞ. ﺩﻋﺖ ِﺑ ِﻪ ﺧﺎﺻﺔ ،ﻭﻟﹶﻮﻻ ﹶﻃﻠﹶﺒﻬﺎ ﺍﻟﺮﻓﻖ ِﺑ ِﻪ ﹶﻟ ﺪﻋﺖ ﻋﻠﹶﻴ ِﻪ ِﺑ ﻮﻗﹸﻮ ِ
ﻀ ﺮ ﻩ ﺍﻟ ِﻔﺘﻦ.
ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺻﺎﺣِﺐ ﺍﻟﺼﺪﻕ ﻣ ﻊ ﺍﷲ ﻻ ﺗ
ﺻﺤﺔ ﺭﺟﺎِﺋ ِﻪ َ ،ﻷﻧ ﻪ ﺍﺳﺘﻨ ﹶﻄ ﻖ ﺍﳌﹶﻮﻟﹸﻮﺩ ﻣ ﻊ ﻛﹶﻮﻥ ﺍﻟﻌﺎﺩﺓ ﹶﺃﻧـ ﻪ ﻻ ﻳﻨﻄِـﻖ ؛ ﻭﻓِﻴ ِﻪ ﹸﻗﻮﺓ ﻳﻘِﲔ ﺟﺮﻳ ٍﺞ ﺍﳌﹶﺬﻛﹸﻮﺭ ﻭ ِ
ﺻﺤﺔ ﺭﺟﺎِﺋ ِﻪ ِﺑﻨﻄ ِﻘ ِﻪ ﻣﺎ ﺍﺳﺘﻨ ﹶﻄ ﹶﻘ ﻪ.
ﻭﻟﹶﻮﻻ ِ
ﺉ ِﺑﹶﺄ ﻫ ﻤﻬِﻤﺎ ،ﻭﹶﺃ ﱠﻥ ﺍﷲ ﻳﺠﻌﻞ ﻷَﻭﻟِﻴﺎِﺋ ِﻪ ﻋِﻨﺪ ﺍﺑﺘِﻼِﺋﻬِﻢ ﻣﺨـﺎﺭِﺝ ،ﻭِﺇﻧﻤـﺎ ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻷَﻣﺮﻳ ِﻦ ﺇِﺫﺍ ﺗﻌﺎﺭﺿﺎ ﺑِ ﺪ
ﻚ ﻋﻦ ﺑﻌﻀﻬﻢ ﻓِﻲ ﺑﻌﺾ ﺍﻷَﻭﻗﺎﺕ ﺗﻬﺬِﻳﺒﺎ ﻭﺯِﻳﺎﺩﺓ ﹶﻟﻬﻢ ﻓِﻲ ﺍﻟﺜﱠﻮﺍﺏ. ﻳﺘﹶﺄﺧﺮ ﹶﺫِﻟ
ﻭﻓِﻴ ِﻪ ﺇِﺛﺒﺎﺕ ﻛﹶﺮﺍﻣﺎﺕ ﺍﻷَﻭﻟِﻴﺎﺀ ،ﻭ ﻭﻗﹸﻮﻉ ﺍﻟﻜﹶﺮﺍﻣﺔ ﹶﻟﻬﻢ ﺑِﺎﺧﺘِﻴﺎ ِﺭﻫِﻢ ﻭ ﹶﻃﻠﹶﺒﻬﻢ.
ﺠﺰﺓ.
ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ :ﻳﺤﺘﻤﻞ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﺟﺮﻳ ﺞ ﻛﺎ ﹶﻥ ﻧِﺒﻴﺎ ﹶﻓﺘﻜﹸﻮﻥ ﻣﻌ ِ
ﳊﺪِﻳﺚ.ﻛﹶﺬﺍ ﻗﺎ ﹶﻝ ،ﻭﻫﺬﺍ ﺍﻻﺣﺘِﻤﺎﻝ ﻻ ﻳﺘﹶﺄﺗﻰ ﻓِﻲ ﺣ ﻖ ﺍﳌﹶﺮﺃﹶﺓ ﺍﱠﻟﺘِﻲ ﹶﻛﱠﻠﻤﻬﺎ ﻭﻟﹶﺪﻫﺎ ﺍﳌﹸﺮﺿﻊ ﻛﹶﻤﺎ ﻓِﻲ ﺑ ِﻘﻴﺔ ﺍ ﹶ
ﻚ.ﻭﻓِﻴ ِﻪ ﺟﻮﺍﺯ ﺍﻷَﺧﺬ ﺑِﺎ َﻷ ﺷ ﺪ ﻓِﻲ ﺍﻟﻌِﺒﺎﺩﺓ ِﻟﻤﻦ ﻋِﻠ ﻢ ﻣِﻦ ﻧﻔﺴﻪ ﹸﻗﻮﺓ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﻭﺍﺳﺘ ﺪ ﱠﻝ ِﺑ ِﻪ ﺑﻌﻀﻬﻢ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞ ﻛﺎ ﹶﻥ ﻣِﻦ ﺷﺮﻋﻬﻢ ﹶﺃ ﱠﻥ ﺍﳌﹶﺮﺃﹶﺓ ﺗﺼﺪﻕ ﻓِﻴﻤﺎ ﺗ ﺪﻋِﻴﻪ ﻋﻠﹶﻰ ﺍﻟﺮﺟـﺎﻝ
ﺤﺠﺔ ﺗﺪﻓﹶﻊ ﻗﹶﻮﳍﺎ. ﻚ ِﺇ ﱠﻻ ِﺑ
ِﻣ ﻦ ﺍﻟﻮﻁﺀ ﻭﻳﻠﺤﻖ ِﺑ ِﻪ ﺍﻟﻮﻟﹶﺪ ،ﻭﹶﺃﻧ ﻪ ﻻ ﻳﻨﻔﹶﻌ ﻪ ﺟﺤﺪ ﹶﺫِﻟ
ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﻣﺮﺗﻜِﺐ ﺍﻟﻔﺎ ِﺣﺸﺔ ﻻ ﺗﺒﻘﹶﻰ ﹶﻟ ﻪ ﺣﺮﻣﺔ ،ﻭﹶﺃ ﱠﻥ ﺍﳌﹶﻔﺰﻉ ﻓِﻲ ﺍ ُﻷﻣﻮﺭ ﺍ ﹸﳌ ِﻬﻤﺔ ِﺇﻟﹶﻰ ﺍﷲ ﻳﻜﹸﻮﻥ ﺑِﺎﻟﺘﻮ ﺟ ِﻪ ِﺇﻟﹶﻴ ِﻪ
ﻓِﻲ ﺍﻟﺼﻼﺓ.
ﺤ ﹼﻞ ﻟﹶـ ﻪ ﻭﺍﺳﺘ ﺪ ﱠﻝ ﺑﻌﺾ ﺍﳌﺎِﻟ ِﻜﻴﺔ ِﺑﻘﹶﻮ ِﻝ ﺟﺮﻳ ٍﺞ " ﻣﻦ ﹶﺃﺑﻮﻙ ﻳﺎ ﻏﹸﻼﻡ " ِﺑﹶﺄ ﱠﻥ ﻣﻦ ﺯﻧﻰ ﺑِﺎﻣ ﺮﹶﺃ ِﺓ ﻓﹶﻮﹶﻟﺪﺕ ﺑِﻨﺘﺎ ﻻ ﻳ ِ
ﺸﻮ ِﻥ ِﻣ ﻦ ﺍﳌﺎِﻟ ِﻜﻴﺔ.
ﻚ ﺍﻟﺒِﻨﺖ ﺧِﻼﻓﹰﺎ ﻟِﻠﺸﺎِﻓ ِﻌﻴ ِﺔ ﻭﻻﺑ ِﻦ ﺍﳌﺎ ِﺟ ﺍﻟﺘ ﺰﻭﺝ ِﺑﺘِﻠ
ﻕ ﹶﻟ ﻪ ِﻣ ﻦ ﺍﻟﻌﺎﺩﺓ ﻓِـﻲ ﻧﻄـﻖ
ﻕ ﺍﷲ ﻧِﺴﺒﺘﻪ ﺑِﻤﺎ ﺧ ﺮ ﺻ ﺪ ﺴﺐ ﺍﺑﻦ ﺍﻟﺰﻧﺎ ﻟِﻠﺰﺍﻧِﻲ ﻭ ﻭﻭﺟﻪ ﺍﻟﺪﻻﻟﹶﺔ ﹶﺃ ﱠﻥ ﺟ ﺮﳚﺎ ﻧ
ﺻﺤِﻴﺤﺔ ﹶﻓﻴﻠﺰﻡ ﹶﺃﻥ ﻳﺠـﺮِﻱ
ﻚ ﺍﻟﻨﺴﺒﺔ ﻚ ،ﻭﻗﹶﻮﻟﻪ ﹶﺃﺑِﻲ ﻓﹸﻼﻥ ﺍﻟﺮﺍﻋِﻲ ،ﻓﹶﻜﺎﻧﺖ ﺗِﻠ ﺍﳌﹶﻮﻟﹸﻮﺩ ِﺑﺸﻬﺎ ﺩِﺗ ِﻪ ﻟﹶ ﻪ ِﺑ ﹶﺬِﻟ
ﻚ ﻋﻠﹶﻰ ﺣﻜﻤﻪ. ﺝ ﺍﻟﺘﻮﺍﺭﺙ ﻭﺍﻟﻮﻻﺀ ِﺑ ﺪﻟِﻴﻞ ﹶﻓﺒ ِﻘ ﻲ ﻣﺎ ﻋﺪﺍ ﹶﺫِﻟ ﺑﻴﻨﻬﻤﺎ ﺃﹶﺣﻜﺎﻡ ﺍ ُﻷﺑﻮﺓ ﻭﺍﻟﺒﻨﻮﺓ ،ﺧ ﺮ
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ﺺ ﺑِﻬـﺎ ﺍﻟﻐـﺮﺓ ﻚ ،ﻭِﺇﻧﻤﺎ ﺍﻟﱠـﺬِﻱ ﻳﺨـﺘ ﺺ ِﺑﻬِ ﺬ ِﻩ ﺍ ُﻷﻣﺔ ﺧِﻼﻓﹰﺎ ِﻟﻤﻦ ﺯ ﻋ ﻢ ﹶﺫِﻟ
ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟ ﻮﺿﻮﺀ ﻻ ﻳﺨﺘ
ﳉﺒـﺎﺭ ﻭﺍﷲ ﻚ ﻓِﻲ ﺧﺒﺮ ﺳﺎﺭﺓ ﻣـ ﻊ ﺍ ﹶ
ﻭﺍﻟﺘﺤﺠِﻴﻞ ِﻓﻲ ﺍﻵ ِﺧﺮﺓ ،ﻭﻗﹶﺪ ﺗ ﹶﻘ ﺪ ﻡ ﻓِﻲ ِﻗﺼﺔ ﺇِﺑﺮﺍﻫِﻴﻢ ﺃﹶﻳﻀﺎ ﻣِﺜﻞ ﹶﺫِﻟ
ﺃﹶﻋﻠﹶﻢ.
ﺸ ﺮ ﻋﻨ ﻪ ﻭﻟﹶﻢ
ﺐ ﺍﳌﹶﺮﺃﹶﺓ ﺍﳋﹶﲑ ﻻﺑﻨِﻬﺎ ﻭﺩﻓﻊ ﺍﻟ
ﳋ ِﲑ ِﻟ ﹶﻄﹶﻠ ِ
ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﺒﺸﺮ ﹸﻃِﺒﻌﻮﺍ ﻋﻠﹶﻰ ﺇِﻳﺜﺎﺭ ﺍﻷَﻭﻻﺩ ﻋﻠﹶﻰ ﺍﻷَﻧﻔﹸﺲ ﺑِﺎ ﹶ
٣٠٣
ﺗﺬﻛﹸﺮ ﻧﻔﺴﻬﺎ.
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﺷﺮ ﺍﻟﻄﻌﺎﻡ ﻃﻌﺎﻡ ﺍﻟﻮﻟﻴﻤﺔ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ » :ﺷ ﺮ ﺍﻟ ﱠﻄﻌﺎ ِﻡ ﹶﻃﻌﺎ ﻡ ﺍﻟ ﻮﻟِﻴ ﻤﺔِ ،ﻳ ﺪﻋﻰ ﹶﻟﻬﺎ ﺍ َﻷ ﹾﻏِﻨﻴﺎ ُﺀ ﻭﻳﺘـ ﺮ ﻙ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺍﻟ ﹸﻔ ﹶﻘﺮﺍﺀُ ،ﻭ ﻣ ﻦ ﺗ ﺮ ﻙ ﺍﻟ ﺪ ﻋ ﻮ ﹶﺓ ﹶﻓ ﹶﻘ ﺪ ﻋﺼﻰ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ «.٣٠٤
ﺷﺘﺎﻥ ﻣﻦ ﻳﺄﺗﻴﻚ ﺟﺎﺋﻌﹰﺎ ﻣﺘﻠﻬﻔﺎﹰ ،ﻭﺑﲔ ﻣﻦ ﻳﺄﺗﻴﻚ ﻣﺴﺘﻤﻠﺤﹰﺎ ﺑﻄﺮﺍﹰ ،ﻭﺷﺘﺎﻥ ﻣﻦ ﻳﺄﺗﻴﻚ ﻟﻴﻀﻊ ﺍﻟﻄﻌﺎﻡ ﻋﻠـﻰ
ﺍﻟﻄﻌﺎﻡ ﻭﻣﻦ ﻳﺄﺗﻴﻚ ﻣﻊ ﻓﺮﺍﻍ ﺍﻹﻧﺎﺀ ،ﻓﺸﺮﻁ ﺍﻻﻧﺘﻔﺎﻉ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻓﺮﺍﻍ ﺍﶈﻞ ،ﻭﻗﺪ ﻛﺜﺮ ﰲ ﺯﻣﺎﻧﻨﺎ ﺍﻟﺒﻄﺮﻭﻥ،
ﳍﻢ ﺃﺭﺟﻞ ﻛﻠﺖ ﻣﻦ ﺍﳌﺸﻲ ﻟﻠﺘﺬﻭﻕ ﻓﻘﻂ ،ﻛﻠﻤﺎ ﲰﻌﻮﺍ ﺩﻋﻮﺓ ﻟﻮﻟﻴﻤﺔ ﻗﺎﻟﻮﺍ ﻫﻴـﺎ ﻟﻨـﺬﻭﻕ ﻭﻟﻨﺸـﻢ ،ﰒ
ﻧﻀﺤﻚ ﻭﻧﺴﺘﻬﺰﺉ ،ﻭﳕﺪ ﺃﺭﺟﻠﻨﺎ ﻻ ﺃﻳﺪﻳﻨﺎ ﰲ ﺍﻟﺼﺤﻒ ،ﻓﻄﺎﻟﺖ ﺃﻟﺴﻨﺘﻬﻢ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺘـﺬﻭﻕ ﻣﺮﺿـﺎﹰ،
ﻭﻣﺎﺗﺖ ﺣﻮﺍﺳﻬﻢ ﻣﻦ ﻛﺜﺮﺓ ﺍﻻﺳﺘﻬﺰﺍﺀ ،ﻭﱂ ﻳﺒﻖ ﻣﻦ "ﺭﻣﺘﻬﻢ" ﺳﻮﻯ ﻋﻔﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺃﺣﻜـﺎﻡ ﺍﻟﺴـﻮﺀ
ﻭﺇﺗﻘﺎﻥ ﺍﻟﺒﺼﻖ ﰲ ﻛﻞ ﺍﻟﺼﺤﻮﻥ ،ﻻ ﻳﻘﻮﻡ ﻷﻫﻞ ﺍﳊﻖ ﺭﻭﻕ ﺇﻻ ﻭﻃﺎﻓﻮﺍ ﻳﺒﺤﺜﻮﻥ ﻋﻦ "ﺍﻟﻜﻨﻒ" ﻓﻴﻪ ،ﺗﻐﺸﻰ
ﺃﻋﻴﻨﻬﻢ ﻋﻦ ﻛﻞ ﺍﳉﻮﺍﻫﺮ ،ﻭﲤﺮﺽ ﺃﻧﻮﻓﻬﻢ ﻣﻦ ﺍﻟﻄﻴﺐ ،ﻓﻴﻔﺮﻭﻥ ﺇﱃ ﲢﺖ ﺍﻵﺑﺎﻁ ﻭﺟﻴﻮﺏ ﺍﻟﺜﻨﺎﻳﺎ ﻟﻴﻌﻴﺸﻮﺍ
ﻫﻨﺎﻙ ﰒ ﻻ ﻳﺮﻭﻥ ﺇﻻ "ﺍﻟﺮﺯﺍﻳﺎ".
ﰲ ﻛﻞ ﻭﻟﻴﻤﺔ ﻟﻠﺪﻳﻦ ﻳﺄﺗﻮﻥ ﺇﱃ ﺃﻃﺮﺍﻓﻬﺎ ﻣﺴﺘﻤﻠﺤﲔ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ" :ﻫﺬﻩ ﻛﺘﻠﻚ ،ﻭﺳـﺘﺮﻭﻥ ﺍﻟﻨﺘﻴﺠـﺔ،
ﻼ ﻓﻠﻦ ﺗﺮﻭﺍ ﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﺇﻻ ﺍﳋﺮﺍﺏ" ﻭﻧﺴﻲ ﻫﺆﻻﺀ ﺍﳌﺘﺨﻤﻮﻥ ﺑﺎﻟﻘﺬﺍﺭﺓ ﺃﻥ ﺗﻠﻚ ﺳـﻨﺔ ﷲ ﰲ ﺍﺟﻠﺴﻮﺍ ﻗﻠﻴ ﹰ
ﻛﻞ ﻭﻟﻴﻤﺔ ،ﺇﺫ ﺗﻘﻮﻡ ﻭﲤﺘﺪ ﻛﺎﻟﺴﻮﻕ ﻓﻴﺠﲏ ﻣﻨﻬﺎ ﺍﳋﺒﺎﺓ ﻣﻄﺎﻟﺒﻬﻢ ،ﻓﻬﺬﺍ ﺷﻬﻴﺪ ،ﻭﻫﺬﺍ ﻣﺘﺼﺪﻕ ،ﻭﻫﺬﺍ ﺑﺎﺋﻊ
ﻟﻨﻔﺴﻪ ﻳﻨﺘﻈﺮ ،ﰒ ﻳﻨﻔﺾ ﺍﻟﺴﺎﻣﺮ ﻓﲑﺟﻊ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻨﺎﺯﳍﻢ ﻛﻞ ﳛﻤﻞ ﻣﺎ ﺍﻟﺘﻘﻂ ﻭﻻ ﻳﺒﻘـﻰ ﻭﺭﺍﺀﻫـﺎ ﺇﻻ
ﻑ ﺍﻟﻨِﺒ ﻲ ﻋﻠﹶﻰ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺷ ﺮ
ﺍﳌﺨﻠﻔﺎﺕ ﻭﺍﻟﻔﱳ ﻭﺍﻟﻠﻮﺍﻗﻂ ﺍﻟﺮﺧﻴﺼﺔ ،ﻋ ﻦ ﹸﺃﺳﺎ ﻣﺔﹶ ﺑ ِﻦ ﺯﻳ ٍﺪ ﺭ ِ
ﻼ ﹶﻝ ﺑﻴـﻮِﺗ ﹸﻜ ﻢ ﹶﻛ ﻤﻮﺍﻗِـ ِﻊ ﹸﺃ ﹸﻃ ٍﻢ ِﻣ ﻦ ﺁﻃﹶﺎ ِﻡ ﺍ ﹶﳌﺪِﻳﻨﺔِ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ » :ﻫ ﹾﻞ ﺗ ﺮ ﻭ ﹶﻥ ﻣﺎ ﹶﺃﺭﻯ؟ ِﺇﻧﻲ ﹶﺃﺭﻯ ﻣﻮﺍِﻗ ﻊ ﺍﻟ ِﻔﺘ ِﻦ ِﺧ ﹶ
- ٣٠٣ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(٤٨٢ /٦
- ٣٠٤ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ] - ١٥٦٦ - ٥١٧٧(٥٧٥ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻨﻜﺎﺡ ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺈﺟﺎﺑـﺔ
ﺍﻟﺪﺍﻋﻲ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺭﻗﻢ ) ١٤٣٢ﺷﺮ ﺍﻟﻄﻌﺎﻡ( ﺃﻱ ﻻ ﺑﺮﻛﺔ ﻓﻴﻪ) .ﺗﺮﻙ ﺍﻟﺪﻋﻮﺓ( ﺗﺮﻙ ﺍﻹﺟﺎﺑﺔ ﳍﺎ ﻭﻻ ﻋﺬﺭ ﻟﻪ ﰲ ﺗﺮﻛﻬﺎ[
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ﺍﻟ ﹶﻘ ﹾﻄ ِﺮ« ،٣٠٥ﻭﻫﻞ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺎﱂ ﻗﻂ ﺑﻨﺎﺀ ﱂ ﻳﺼﺮ ﺇﱃ ﺯﻭﺍﻝ؟ ،ﻭﻫﻞ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﻖ ﻗﻂ ﺃﻥ ﱂ ﳜﻠـﻒ
ﺑﻌﺪﻩ ﺷﺮ ﻭﻓﱳ؟ ،ﻟﻜﻦ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻻ ﻳﻔﻘﻬﻮﻥ.
ﻟﻘﺪ ﻃﺎﻑ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻇﺎﻣﺌﹰﺎ ﺟﺎﺋﻌﹰﺎ ﺑﺎﺣﺜﹰﺎ ﻋﻦ ﺍﳊﻖ ،ﻭﺗﻘﻠﺐ ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﻛﺜﲑﺓ ﺣﱴ
ﺖ«،٣٠٦
ﻫﺪﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻣﺎﺋﺪﺓ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﺭﺗﻔﻌﺖ ﺑﻪ ﳘﺘﻪ ﺣﱴ ﺻﺎﺭ » ﺳ ﹾﻠﻤﺎ ﹸﻥ ِﻣﻨﺎ ﹶﺃﻫـ ﹶﻞ ﺍﹾﻟﺒﻴـ ِ
ﻭﻧﺎﺱ ﻛﺎﻧﺖ ﺍﳌﺎﺋﺪﺓ ﺗﻨﺼﺐ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻬﻢ ﺑﻞ ﺗﻄﺮﻕ ﻋﻠﻴﻬﻢ ﺑﻴﻮﻢ ﻓﻴﺼﺪﻭﺎ ﻭﻳﺮﻛﻠﻮﺎ ﺑﺄﺭﺟﻠﻬﻢ ،ﻓـﺬﺍﻙ
ﺍﻟﻔﻘﲑ ﺍﶈﺘﺎﺝ ﻭﻫﺬﺍ ﺍﳌﺴﺘﻐﲏ ﺍﳌﻤﺘﻠﺊ ﺑﺎﳍﻮﺍﺀ ﻛﺬﺑﺎﹰ ،ﻭﺳﺘﺒﻘﻰ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺟﺎﺭﻳﺔ ﺣـﱴ ﻳـﺮﺙ ﺍﷲ ﺍﻷﺭﺽ
ﻭﻣﻦ ﻋﻠﻴﻬﺎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﺃﺟﻠﻰ ﻭﺃﻭﺿﺢ ،ﺇﺫ ﻇﻦ ﺍﻟﺒﻌﺾ ﺃﻥ ﻛﺜﺮﺓ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﻳﺴـﻤﻮﺎ
ﻼ "ﺇﺧﻔﺎﻗﺎﺕ" ﻭﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﺳﻮﺍﻕ ﺭﺑﺎﻧﻴﺔ ﻋﻈﻴﻤﺔ ،ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﺍﻷﺟﻮﺭ ﻭﺍﳊﺴﻨﺎﺕ ،ﻭﻛﺎﻥ ﻓﻴﻬـﺎ ﺟﻬ ﹰ
ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ،ﻣﺎﺕ ﻣﻦ ﻣﺎﺕ ﻓﻴﻬﺎ ﺷﻬﻴﺪﹰﺍ ﳏﺘﺴﺒﺎﹰ ،ﻭﺻﱪ ﻓﻴﻬﺎ ﻣﻦ ﺻﱪ ﻣﺒﺘﻠﻰ ﺛﺎﺑﺘﺎﹰ،
ﻭﻗﻄﻒ ﻣﻦ ﺃﻓﻨﺎﻥ ﺣﻜﻤﺘﻬﺎ ﻣﻦ ﺗﻘﻠﺐ ﰲ ﺩﺭﻭﺎ ﻭﺷﻌﺒﻬﺎ ،ﻇﻦ ﻫﺆﻻﺀ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﺠﺎﺭﺏ ﺇﳕﺎ ﻫﻲ ﺩﻟﻴـﻞ
ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻘﻮﺩ ﺃﻭﱃ ،ﻭﺃﻥ "ﺍﻟﺴﺐ" ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﻫﻲ ﺍﻟﻨﺠﺎﺓ ،ﻓﺎﻟﻘﻀﻴﺔ ﳏﺴﻮﻣﺔ ﳌﺎ ﻳﻘﻮﻟﻮﻥ ،ﻭﺑﻌﺾ ﻫﺆﻻﺀ
ﺭﲟﺎ ﻣﺮ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺳﻮﻕ ﻣﻦ ﺟﻨﺒﺎﺗﻪ ﺃﻭ ﺣﻮﺍﻓﻪ ﻓﺠﻠﺲ ﺑﻌﺪ ﺫﻟﻚ ﳎﻠﺲ "ﺍﳊﻜﻴﻢ" ﻳﻌﻆ ﻋﻠﻰ ﻛﻞ ﺻـﻌﻴﺪ
ﻭﻛﻞ ﻭﻟﻴﻤﺔ ﺭﺑﺎﻧﻴﺔ :ﺃﻗﻮﻝ ﻟﻜﻢ ...ﻗﻠﺖ ﻟﻜﻢ ...ﺳﺘﺮﻭﻥ ﻗﺮﻳﺒﹰﺎ ...ﻟﻘﺪ ﺟﺮﺑﻨﺎ ﻗﺒﻠﻜﻢ ...ﺟﺸﺎﺀ ﳑﻘﻮﺕ ﻣﻦ
ﺑﻄﻦ ﻣﺘﺨﻢ ﺑﺎﳉﻬﻞ .ﰒ ...ﻳﺪﻋﻮﻥ ﺇﱃ ﻭﻻﺋﻢ "ﺍﻟﻨﻘﺪ" ﻟﻴﺘﺤﺪﺛﻮﺍ ﺣﺪﻳﺚ "ﺍﳊﻜﻤﺎﺀ" ﻭ"ﺍﳊﻨﻜﺔ" ﻭﻳـﺪﻋﻰ
ﻟﺘﻠﻚ "ﺍﻟﻮﻻﺋﻢ" ﺍﳍﺎﻟﻜﻮﻥ ﰲ ﺟﺐ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻴﺘﺬﻭﻗﻮﺍ ﻭﻳﺘﺤﺪﺛﻮﺍ ﻭﻳﺴﻤﺮﻭﺍ ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤـﺔ،
ﻭﺍﻟﻮﻻﺋﻢ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺗﺸﺘﻌﻞ ﺑﻮﻗﻮﺩ ﺍﻟﻔﻘﺮﺍﺀ ،ﻭﺗﻮﻗﺪ ﲝﺒﺎﺕ ﻗﻠﻮﺏ ﺃﺣﺒﺖ ﺍﳉﻨﺔ ﻭﺍﳊﻮﺭ ﺍﻟﻌﲔ } ،ﻭ ﹶﻛﹶﺄﻳ ﻦ ﻣِـ ﻦ
ﺐ
ﺿ ﻌﻔﹸﻮﺍ ﻭﻣﺎ ﺍ ﺳﺘﻜﹶﺎﻧﻮﺍ ﻭﺍﻟﱠﻠ ﻪ ﻳﺤِـ ﻧِﺒ ﻲ ﻗﹶﺎﺗ ﹶﻞ ﻣ ﻌ ﻪ ِﺭﺑﻴﻮ ﹶﻥ ﹶﻛِﺜ ﲑ ﹶﻓﻤﺎ ﻭ ﻫﻨﻮﺍ ِﻟﻤﺎ ﹶﺃﺻﺎﺑ ﻬ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭﻣﺎ
ﺖ ﹶﺃﻗﹾـﺪﺍ ﻣﻨﺎ
ﺍﻟﺼﺎِﺑﺮِﻳ ﻦ ) (١٤٦ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗ ﻮﹶﻟ ﻬ ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺭﺑﻨﺎ ﺍ ﹾﻏ ِﻔ ﺮ ﹶﻟﻨﺎ ﹸﺫﻧﻮﺑﻨﺎ ﻭِﺇ ﺳﺮﺍﹶﻓﻨﺎ ﻓِﻲ ﹶﺃ ﻣ ِﺮﻧﺎ ﻭﹶﺛﺒـ
ﺐ
ﺏ ﺍﻟﹾـﺂ ِﺧ ﺮ ِﺓ ﻭﺍﻟﻠﱠـ ﻪ ﻳﺤِـ ﺴ ﻦ ﹶﺛﻮﺍ ِ ﺏ ﺍﻟ ﺪﻧﻴﺎ ﻭ ﺣ ﺼ ﺮﻧﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ) (١٤٧ﻓﹶﺂﺗﺎ ﻫ ﻢ ﺍﻟﱠﻠ ﻪ ﹶﺛﻮﺍ ﻭﺍﻧ
ﲔ )] {(١٤٨ﺁﻝ ﻋﻤﺮﺍﻥ[١٤٨ - ١٤٦ : ﺴِﻨ
ﺤِ ﺍﹾﻟ ﻤ
ﻓﺴﺒﺤﺎﻥ ﺭﰊ ﻛﻴﻒ ﻗﺴﻢ ﺑﲔ ﺍﻟﻌﺒﺎﺩ؟
ﺍﻟﻘﻴﺎﺩﺓ ﻻ ﺗﻌﺠﺒﻬﻢ ﻓﻘﺎﻟﻮﺍ} :ﹶﻟ ﻮﻟﹶﺎ ﻧ ﺰ ﹶﻝ ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮﺁ ﹸﻥ ﻋﻠﹶﻰ ﺭ ﺟ ٍﻞ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﺮﻳﺘﻴ ِﻦ ﻋﻈِـﻴ ٍﻢ{ ]ﺍﻟﺰﺧـﺮﻑ[٣١ :
ﺕ ﺳ ﻌ ﹰﺔ ِﻣ ﻦ
ﻚ ِﻣﻨ ﻪ ﻭﹶﻟ ﻢ ﻳ ﺆ
ﺤ ﻦ ﹶﺃ ﺣ ﻖ ﺑِﺎﹾﻟ ﻤ ﹾﻠ ِ
ﲔ { ]ﺍﻟﺰﺧﺮﻑ }) [٥٢ :ﻭﻧ
ﲔ ﻭﻟﹶﺎ ﻳﻜﹶﺎ ﺩ ﻳِﺒ
ﻓﻬﺬﺍ ﺭﺟﻞ )} ﻣ ِﻬ
ﻀ ﹸﻞ ﺍﻟﱠﻠ ِﻪ ﻳ ﺆﺗِﻴ ِﻪ ﻣ ﻦ ﻳﺸﺎ ُﺀ { ]ﺍﳌﺎﺋﺪﺓ.[٥٤ :
ﻚ ﹶﻓ
ﺍﹾﻟﻤﺎ ِﻝ{ ]ﺍﻟﺒﻘﺮﺓ [٢٤٧ :ﻭﺍﻟﻔﻘﺮﺍﺀ ﻳﻘﻮﻟﻮﻥ } :ﹶﺫِﻟ
- ٣٠٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ] ( ٢٤٦٧)(١٣٣ /٣ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺑﺎﺏ ﻧﺰﻭﻝ ﺍﻟﻔﱳ ﻛﻤﻮﺍﻗﻊ ﺍﻟﻘﻄـﺮ ﺭﻗـﻢ
) ٢٨٨٥ﺃﻃﻢ( ﺍﳊﺼﻮﻥ ﺍﻟﱵ ﺗﺒﲎ ﺑﺎﳊﺠﺎﺭﺓ ﻭﻗﻴﻞ ﻫﻮ ﻛﻞ ﺑﻴﺖ ﻣﺮﺑﻊ ﻣﺴﻄﺢ) .ﻣﻮﺍﻗﻊ ﺍﻟﻔﱳ( ﻣﻮﺍﺿﻊ ﺣﺼﻮﳍﺎ ﻭﺳﻘﻮﻃﻬﺎ) .ﺧﻼﻝ ﺑﻴﻮﺗﻜﻢ(
ﺑﻴﻨﻬﺎ ﻭﻧﻮﺍﺣﻴﻬﺎ ﲨﻊ ﺧﻠﻞ ﻭﻫﻮ ﺍﻟﻔﺮﺟﺔ ﺑﲔ ﺍﻟﺸﻲﺀﻳﻦ) .ﻛﻤﻮﺍﻗﻊ ﺍﻟﻘﻄﺮ( ﻣﺜﻞ ﺳﻘﻮﻁ ﺍﳌﻄﺮ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻳﻌﻢ ﺍﻷﳓﺎﺀ ﻭﺍﻷﻣﺎﻛﻦ[
- ٣٠٦ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ) ( ٦٠٤٠)(٢١٢ /٦ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ ) (٢٦ /٦ﻭﻣﻮﺳﻮﻋﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ -ﻋﻠﻲ ﺑـﻦ ﻧـﺎﻳﻒ
ﺍﻟﺸﺤﻮﺩ ) (١٠١١٢)(٣٥٢ /٦ﺣﺴﻦ ﻟﻐﲑﻩ
١٩٩
ﻗﺎﻟﻮﺍ :ﻣﻦ ﻫﺆﻻﺀ؟ "ﻓﻘﺮﺍﺀ" ﻓﻠﻮ ﻛﺎﻥ ﺧﲑﹰﺍ ﻣﺎ ﺳﺒﻘﻮﻧﺎ ﺇﻟﻴﻪ ،ﻳﻀﺤﻚ ﻋﻠﻴﻬﻢ ﺑﺬﻛﺮ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﺍﻟﺮﻏﺒـﺔ
ﺐ ﺍﻟﱠـﺬِﻳ ﻦ
ﺑﺎﳊﻮﺭ ﺍﻟﻌﲔ ،ﻭﻟﻜﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﺠﺎﺭﺏ ﺍﶈﺒﻄﺔ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻳﻘﻮﻟﻮﻥِ} :ﺇﻧﻤﺎ ﻳﺴـﺘﺠِﻴ
ﺴ ﻤﻌﻮ ﹶﻥ ﻭﺍﹾﻟ ﻤﻮﺗﻰ ﻳﺒ ﻌﹸﺜ ﻬ ﻢ ﺍﻟﱠﻠ ﻪ ﹸﺛ ﻢ ِﺇﹶﻟﻴ ِﻪ ﻳ ﺮ ﺟﻌﻮ ﹶﻥ { ]ﺍﻷﻧﻌﺎﻡ.٣٠٧[٣٦ : ﻳ
ﻗﺎﻟﻮﺍ :ﺃﺗﺮﻳﺪﻭﻥ ﻣﻨﺎ ﺃﻥ ﻧﺆﻣﻦ ﻛﻤﺎ ﺁﻣﻦ ﻫﺆﻻﺀ ،ﲟﺠﺮﺩ ﺃﻥ ﻳﻘﺎﻝ ﻟﻨﺎ ﺁﻳﺔ ﺃﻭ ﺣﺪﻳﺚ ،ﺃﻭ ﳜﻄﺐ ﻓﻴﻨﺎ ﺧﻄﺒـﺔ
ﲪﺎﺳﻴﺔ ﻣﻦ ﺗﺎﺭﻳﺦ ﺫﺍﻫﺐ ﺃﻭ ﺫﻛﺮ ﳊﻮﺭﻳﺔ ﺣﱴ ﺐ ﻭﻗﻮﻓﺎﹰ ،ﻻ ،ﻭﺍﻟﻔﻘﺮﺍﺀ ﻳﺮﺩﺩﻭﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﻫﺆﻻﺀ:
ﺴ ﹶﻔﻬﺎ ُﺀ ﻭﹶﻟﻜِـ ﻦ ﻟﹶـﺎ
ﺴ ﹶﻔﻬﺎ ُﺀ ﹶﺃﻟﹶﺎ ِﺇﻧ ﻬ ﻢ ﻫ ﻢ ﺍﻟ
ﺱ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﻧ ﺆ ِﻣ ﻦ ﹶﻛﻤﺎ ﺁ ﻣ ﻦ ﺍﻟ
} ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ﻬ ﻢ ﺁ ِﻣﻨﻮﺍ ﹶﻛﻤﺎ ﺁ ﻣ ﻦ ﺍﻟﻨﺎ
ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ { ]ﺍﻟﺒﻘﺮﺓ.٣٠٨[١٣ :
ﻗﺎﻟﻮﺍ :ﳎﺎﻟﺴﻨﺎ ﺧﺎﺻﺔ ﻧﺘﺪﺍﻭﻝ ﻓﻴﻬﺎ ﺃﻟﻔﺎﻅ ﺍﻟﻌﺒﺎﻗﺮﺓ ،ﻭﻧﻠﻮﻙ ﻓﻴﻬﺎ ﲨﻞ ﺍﳊﻜﻤﺎﺀ ،ﻓﻬﻲ ﳎـﺎﻟﺲ ﺍﳋﺎﺻـﺔ،
ﺣﻴﺚ ﻳﺪﺍﺭ ﻓﻴﻬﺎ "ﴰﻮﻝ" ﺍﻟﻨﻘﺎﺀ ﺍﻟﻔﻜﺮﻱ ،ﻓﻨﻨﺸﻖ ﻣﻘﻮﻟﺔ ﻣﺴﻴﻮ ﻭﻣﺴﺘﺮ ،ﻓﻤﺎﻟﻨﺎ ﳎﺎﻟﺲ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﻻ "ﺍﻟﺴﻨﺔ
ﻛﺬﺍ" ﻭ"ﺩﻳﻦ ﺍﷲ ﻛﺬﺍ" ﻭ"ﺣﻜﻢ ﺍﷲ ﻛﺬﺍ" ﻓﻬﺬﻩ ﳎﺎﻟﺲ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺮﲪﺎﺀ ،ﻭﺍﻟﻔﻘﺮﺍﺀ ﻳﺮﺩﺩﻭﻥ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ:
ﻚ ﻣِ ﻦ ِﺣﺴﺎِﺑ ِﻬ ﻢ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ﻭﻣـﺎ
ﺸ ﻲ ﻳﺮِﻳﺪﻭ ﹶﻥ ﻭ ﺟ ﻬ ﻪ ﻣﺎ ﻋﹶﻠﻴ } ﻭﻟﹶﺎ ﺗ ﹾﻄ ﺮ ِﺩ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺪﻋﻮ ﹶﻥ ﺭﺑ ﻬ ﻢ ﺑِﺎﹾﻟ ﻐﺪﺍ ِﺓ ﻭﺍﹾﻟ ﻌ ِ
ﲔ{ ]ﺍﻷﻧﻌﺎﻡ.[٥٢ : ﻚ ﻋﹶﻠﻴ ِﻬ ﻢ ِﻣ ﻦ ﺷ ﻲ ٍﺀ ﹶﻓﺘ ﹾﻄ ﺮ ﺩ ﻫ ﻢ ﹶﻓﺘﻜﹸﻮ ﹶﻥ ِﻣ ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ِﻣ ﻦ ِﺣﺴﺎِﺑ
ﺇﻱ ﻭﺍﷲ :ﺷﺘﺎﻥ ﻣﻦ ﻳﺄﰐ ﻟﻠﺘﺬﻭﻕ ﻭﺍﻟﺴﻤﺮ ﻭﻣﻦ ﻳﺄﰐ ﺑﻐﲑ ﺯﺍﺩ ﻭﻫﻮ ﻇﺎﻣﺊ ﺇﱃ ﺟﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻟﻜﻦ ﺃﻫـﻞ
ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻳﻘﻮﻟﻮﻥ ﳍﺆﻻﺀ ﺍﳌﺘﺨﻤﲔ :ﺳﻨﺒﻘﻰ ﻓﻘﺮﺍﺀ ﻭﺑﺒﻄﻮﻥ ﲬﺼﺔ ﻧﻄﲑ ﺇﱃ ﻛﻞ ﻫﻴﻌﺔ ﻳﻨﺎﺩﻯ ﻓﻴﻬـﺎ
ﺇﱃ ﺍﳉﻨﺎﻥ ،٣٠٩ﻧﻨﻐﻤﺲ ﻓﻴﻬﺎ ﺇﱃ ﺁﺫﺍﻧﻨﺎ ﻟﻌﻠﻨﺎ ﻧﺒﻠﻎ ﺍﳉﻨﺎﻥ ﻭﺍﳊﻮﺭ ﺍﻟﻌﲔ ،ﻭﻻ ﻋﻠﻴﻜﻢ ﻓﺎﺑﻘﻮﺍ ﺃﻧﺘﻢ ﻟﺘﺠﻤﻌـﻮﺍ
ﻼ ﺟﺪﻳﺪﹰﺍ ﻋﻠﻰ ﺃﻥ ﻗﻌﻮﺩﻛﻢ ﺃﳒﺎﻛﻢ ﻣﻦ ﺍﳌﻮﺕ ﺑﻼ ﲦـﻦ ﻭﺭﺍﺀ ﻛﻞ ﻫﻴﻌﺔ ﺍﻟﻔﺘﺎﺕ ﻭﺍﻟﺒﻘﺎﻳﺎ ﻟﺘﺸﻴﺪﻭﺍ ﻣﻨﻬﺎ ﺩﻟﻴ ﹰ
ﻼ ﻡ ﺍﷲِ ،ﻭﻳﻌﻮﻧﻪ ،ﻭﻳﺘ ﺪﺑﺮﻭﻧﻪ ،ﹶﻓﻴ ﻌ ِﻘﻠﹸﻮ ﹶﻥ ﺍ َﻵﻳﺎﺕِ ،ﻭﻳﺬﹾ ِﻋﻨﻮ ﹶﻥ ِﻟﻤﺎ ﻋ ﺮﻓﹸﻮﺍ ِﺑﻬﺎ ِﻣ ﻦ
ﺴ ﻤﻌﻮ ﹶﻥ ﹶﻛ ﹶ ﷲ ﻭِﻟ ﹾﻠ ﺮﺳﻮﻝِ ،ﻫ ﻢ ﺍﻟﺬِﻳ ﻦ ﻳ ﺴﺘﺠِﻴﺒﻮﻥﹶِ ، - ٣٠٧ﺍﻟﺬِﻳ ﻦ ﻳ
ﻉ ﺍﻟﻨﺎِﻓﻊ،
ﺴﻤﺎ ﺴ ﻤﻌﻮ ﹶﻥ ﺍﻟ ﺻﻔﹶﺎ ِﺀ ﻧﻔﹸﻮ ِﺳ ِﻬﻢ ،ﻭ ﹶﻃﻬﺎ ﺭ ِﺓ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ .ﺃ ﻣﺎ ﺍﻟﺬِﻳ ﻦ ﹶﻻ ﺗ ﺮﺟﻰ ﺍ ﺳِﺘﺠﺎﺑﺘ ﻬﻢ ،ﻷﻧ ﻬ ﻢ ﻛﹶﺎ ﹶﳌ ﻮﺗﻰ ،ﻟﹶﺎ ﻳ ﻼ ﻣ ِﺔ ِﻓ ﹾﻄ ﺮِﺗ ِﻬﻢ ،ﻭ ﺴﹶﳊﻖِ ،ﻟ ﺍﹶ
ﺲ
ﻚ ﻋﹶﻠﻴ ِﻬ ﻢ ﺣﺴﺮﺍﺕٍ ،ﹶﻓﹶﻠﻴ ﺴ ﻚ ﻧﻔ
ﻼ ﺗ ﻬِﻠ
ﻭ ﹶﻻ ﻳﺘ ﺪﺑﺮﻭﻥﹶ ،ﹶﻓﻴﺘ ﺮ ﻙ ﹶﺃ ﻣ ﺮ ﻫ ﻢ ﺇﻟﹶﻰ ﺍﷲِ ،ﹶﻓ ﻬ ﻮ ﺍﻟﺬِﻱ ﻳﺒ ﻌﹸﺜ ﻬﻢ ،ﺑ ﻌ ﺪ ﻣ ﻮِﺗ ِﻬﻢِ ،ﻟﻴﺤﺎ ِﺳﺒ ﻬ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﻋﻤﺎِﻟ ِﻬﻢ ،ﹶﻓ ﹶ
ﺏ.ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ ،٨٢٦ :ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ( ﺼﻮﺍ ِ ﻚ ِﻫﺪﺍﻳﺘ ﻬﻢ ،ﻭ ﹶﻻ ِﺇ ﺭﺟﺎ ﻋ ﻬ ﻢ ﺇﱃ ﺟﺎ ﺩ ِﺓ ﺍﻟ ﻓِﻲ ﺍ ﺳِﺘﻄﹶﺎ ﻋِﺘ
ﺱ
ﳉﻨ ِﺔ ﻭﺍﻟﻨﺎ ِﺭ ﹶﻛﻤﺎ ﺁﻣـ ﻦ ﺍﻟﻨـﺎ
ﺏ ﻭﺍ ﹶ
ﳊﺴﺎ ِ
ﺚ ﺑ ﻌ ﺪ ﺍ ﹶﳌ ﻮﺕِ ،ﻭﺑِﺎ ِ
ﻼِﺋ ﹶﻜِﺘ ِﻪ ﻭ ﹸﻛﺘِﺒ ِﻪ ﻭ ﺭ ﺳِﻠﻪِ ،ﻭﺑِﺎﻟﺒ ﻌ ِ
ﷲ ﻭ ﻣ ﹶ - ٣٠٨ﻭﺇِﺫﺍ ﻗِﻴ ﹶﻞ ﻟِﻬ ﺆ ﹶﻻ ِﺀ ﺍ ﹸﳌﻨﺎِﻓ ِﻘ
ﲔ :ﺁ ِﻣﻨﻮﺍ ﺑِﺎ ِ
ﺼ ﲑ ﻣ ﻌ ﻬ ﻢ ﻓِﻲ
ﺴ ﹶﻔﻬﺎﺀُ ،ﻭﻧ ِ
ﻒ ﻧ ﺆ ِﻣ ﻦ ﹶﻛﻤﺎ ﺁ ﻣ ﻦ ﻫﺆ ﹶﻻ ِﺀ ﺍﻟ
ﷲ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﻓِﻲ ﺍﻣِﺘﺜﹶﺎ ِﻝ ﺍ َﻷﻭﺍ ِﻣ ِﺮ ﻭﺗ ﺮ ِﻙ ﺍﻟ ﺰﻭﺍ ِﺟﺮِ ،ﻗﹶﺎﻟﹸﻮﺍ ﺳﺎ ِﺧﺮِﻳ ﻦ :ﹶﻛﻴ
ﺍ ﹸﳌ ﺆ ِﻣﻨﻮﻥﹶ ،ﻭﹶﺃﻃِﻴﻌﻮﺍ ﺍ َ
ﻣﻨ ِﺰﹶﻟ ٍﺔ ﻭﺍ ِﺣ ﺪﺓٍ؟
ﻚ.ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣـﺪ )ﺹ:
ﻒ ﻋﻘﹸﻮِﻟ ِﻬ ﻢ ﹶﻻ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ ﺫِﻟ
ﺿ ﻌ ِ
ﺠ ﻬِﻠ ِﻬﻢ ،ﻭ
ﺴ ﹶﻔﻬﺎ ُﺀ ﻭﻟ ِﻜﻨ ﻬ ﻢ ِﻟ
ﻼِ :ﺇﻧ ﻬ ﻢ ﻫ ﻢ ﺍﻟ
ﷲ ﺗﻌﺎﻟﹶﻰ ﻋﹶﻠﻴ ِﻬ ﻢ ﻗﹶﺎِﺋ ﹰ
ﻭﻳ ﺮ ﺩ ﺍ ُ
،٢٠ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(
ﻚ ِﻋﻨﺎ ﹶﻥ ﹶﻓ ﺮ ِﺳ ِﻪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِ ،ﻳﻄِـ ﲑ ﺴ
ﺱ ﹶﻟ ﻬﻢ ،ﺭ ﺟ ﹲﻞ ﻣ ﻤ ِ ﺵ ﺍﻟﻨﺎ ِ ﷲ ،- -ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝِ » :ﻣ ﻦ ﺧﻴ ِﺮ ﻣﻌﺎ ِ - ٣٠٩ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺱ ﺷ ﻌ ﹶﻔ ٍﺔ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﻟﺸـ ﻌﻒِ ،ﹶﺃ ﻭ
ﺕ ﻣﻈﹶﺎﻧﻪ ،ﹶﺃ ﻭ ﺭ ﺟ ﹲﻞ ﻓِﻲ ﹸﻏﻨﻴ ﻤ ٍﺔ ﻓِﻲ ﺭﹾﺃ ِ
ﻋﻠﹶﻰ ﻣﺘِﻨﻪِ ،ﹸﻛﱠﻠﻤﺎ ﺳ ِﻤ ﻊ ﻫﻴ ﻌﺔﹰ ،ﹶﺃ ﻭ ﹶﻓ ﺰ ﻋﺔﹰ ﻃﹶﺎ ﺭ ﻋﹶﻠﻴﻪِ ،ﻳﺒﺘﻐِﻲ ﺍﹾﻟ ﹶﻘﺘ ﹶﻞ ﻭﺍﹾﻟ ﻤ ﻮ
ﺱ ِﺇﻟﱠﺎ ﻓِﻲ ﺧﻴ ٍﺮ« ﺻﺤﻴﺢ ﻣﺴـﻠﻢ )/٣
ﺲ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﺼﻠﹶﺎﺓﹶ ،ﻭﻳ ﺆﺗِﻲ ﺍﻟ ﺰﻛﹶﺎﺓﹶ ،ﻭﻳ ﻌﺒ ﺪ ﺭﺑ ﻪ ﺣﺘﻰ ﻳ ﹾﺄِﺗﻴ ﻪ ﺍﻟﹾﻴ ِﻘﲔ ،ﹶﻟﻴ
ﺑ ﹾﻄ ِﻦ ﻭﺍ ٍﺩ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ﻭ ِﺩﻳﺔِ ،ﻳﻘِﻴ ﻢ ﺍﻟ
](١٨٨٩) - ١٢٥ (١٥٠٣ﺵ )ﻣﻌﺎﺵ ﺍﻟﻨﺎﺱ( ﺍﳌﻌﺎﺵ ﻫﻮ ﺍﻟﻌﻴﺶ ﻭﻫﻮ ﺍﳊﻴﺎﺓ ﻭﺗﻘﺪﻳﺮﻩ ﻭﺍﷲ ﺃﻋﻠﻢ ﻣﻦ ﺧﲑ ﺃﺣﻮﺍﻝ ﻋﻴﺸﻬﻢ ﺭﺟﻞ ﳑﺴـﻚ
)ﳑﺴﻚ ﻋﻨﺎﻥ ﻓﺮﺳﻪ( ﺃﻱ ﻣﺘﺄﻫﺐ ﻭﻣﻨﺘﻈﺮ ﻭﻭﺍﻗﻒ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ )ﻳﻄﲑ ﻋﻠﻰ ﻣﺘﻨﻪ( ﺃﻱ ﻳﺴﺮﻉ ﺟﺪﺍ ﻋﻠﻰ ﻇﻬﺮﻩ ﺣﱴ ﻛﺄﻧﻪ
ﻳﻄﲑ )ﻫﻴﻌﺔ( ﺍﻟﺼﻮﺕ ﻋﻨﺪ ﺣﻀﻮﺭ ﺍﻟﻌﺪﻭ )ﺃﻭ ﻓﺰﻋﺔ( ﺍﻟﻨﻬﻮﺽ ﺇﱃ ﺍﻟﻌﺪﻭ )ﻳﺒﺘﻐﻲ ﺍﻟﻘﺘﻞ ﻭﺍﳌﻮﺕ ﻣﻈﺎﻧﻪ( ﻳﻌﲏ ﻳﻄﻠﺒﻪ ﻣﻦ ﻣﻮﺍﻃﻨﻪ ﺍﻟﱵ ﻳﺮﺟﻰ ﻓﻴﻬﺎ
ﻟﺸﺪﺓ ﺭﻏﺒﺘﻪ ﰲ ﺍﻟﺸﻬﺎﺩﺓ )ﻏﻨﻴﻤﺔ( ﺗﺼﻐﲑ ﻏﻨﻢ ﺃﻱ ﻗﻄﻌﺔ ﻣﻨﻬﺎ )ﺷﻌﻔﺔ( ﺃﻋﻠﻰ ﺍﳉﺒﻞ[
٢٠٠
ﺕ ِﺇ ﹾﻥ
ﺴ ﹸﻜ ﻢ ﺍﹾﻟﻤـ ﻮ
ﻛﻤﺎ ﺗﺰﻋﻤﻮﻥ }ﺍﱠﻟﺬِﻳ ﻦ ﻗﹶﺎﻟﹸﻮﺍ ِﻟِﺈ ﺧﻮﺍِﻧ ِﻬ ﻢ ﻭﹶﻗ ﻌﺪﻭﺍ ﹶﻟ ﻮ ﹶﺃﻃﹶﺎﻋﻮﻧﺎ ﻣﺎ ﹸﻗِﺘﻠﹸﻮﺍ ﻗﹸ ﹾﻞ ﻓﹶﺎ ﺩ ﺭﺀُﻭﺍ ﻋ ﻦ ﹶﺃﻧ ﹸﻔ ِ
ﺴﺒ ﻦ ﺍﱠﻟﺬِﻳﻦ ﹸﻗِﺘﻠﹸﻮﺍ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻣﻮﺍﺗﺎ ﺑ ﹾﻞ ﹶﺃ ﺣﻴﺎ ٌﺀ ِﻋﻨـ ﺪ ﺭﺑﻬِـ ﻢ ﻳ ﺮ ﺯﻗﹸـﻮ ﹶﻥ ﺤ ﲔ ) (١٦٨ﻭﻟﹶﺎ ﺗ ﹸﻛﻨﺘ ﻢ ﺻﺎ ِﺩِﻗ
ﻑ
ﺤﻘﹸﻮﺍ ﺑِ ِﻬ ﻢ ِﻣ ﻦ ﺧ ﹾﻠ ِﻔ ِﻬ ﻢ ﹶﺃﻟﱠـﺎ ﺧـ ﻮ ﺸﺮﻭ ﹶﻥ ﺑِﺎﱠﻟﺬِﻳ ﻦ ﹶﻟ ﻢ ﻳ ﹾﻠ
ﺴﺘﺒ ِ ﻀِﻠ ِﻪ ﻭﻳ
ﲔ ِﺑﻤﺎ ﺁﺗﺎ ﻫ ﻢ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﹶﻓ
) (١٦٩ﹶﻓ ِﺮ ِﺣ
ﲔ
ﻀ ٍﻞ ﻭﹶﺃ ﱠﻥ ﺍﻟﻠﱠ ﻪ ﻟﹶﺎ ﻳﻀِﻴ ﻊ ﹶﺃﺟـ ﺮ ﺍﹾﻟﻤـ ﺆ ِﻣِﻨ ﺸﺮﻭ ﹶﻥ ِﺑِﻨ ﻌ ﻤ ٍﺔ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻭﹶﻓ ﺴﺘﺒِ
ﺤ ﺰﻧﻮ ﹶﻥ ) (١٧٠ﻳ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﻟﹶﺎ ﻫ ﻢ ﻳ
)] {(١٧١ﺁﻝ ﻋﻤﺮﺍﻥ[.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻷﻃﻌﻤﺔ ﻋﻠﻰ ﻛﻮﺎ ﺗﺘﺴﺎﻭﻯ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻷﺟﻨﺎﺱ ،ﻭﺃﺎ ﺗﺘﻔﺎﻭﺕ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﺎﱐ
ﻭﻣﻘﺎﺻﺪ ﺃﺭﺑﺎﺎ ،ﻓﻤﻦ ﺻﻨﻊ ﻃﻌﺎﻣﺎ ﻟﻴﺨﺺ ﺑﻪ ﺍﻷﻏﻨﻴﺎﺀ ﺍﳌﺴﺘﻐﻨﲔ ﻋﻨﻪ ،ﻣﺘﻜﻠﻔﹰﺎ ﳍﻢ ﺣﻀﻮﺭﻫﻢ ﺇﻟﻴﻪ ،ﻣـﻊ
ﺗﺮﻛﻪ ﻣﻦ ﻫﻮ ﺃﺷﺪ ﻣﻨﻬﻢ ﺣﺎﺟﺔ ﻓﺬﻟﻚ ﻣﻨﻪ ﻫﻮ ﺧﺴﺮﺍﻥ ،ﻓﻤﻦ ﺃﻋﺎﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺑﺈﺟﺎﺑﺘﻪ ﺇﱃ ﻫـﺬﺍ
ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﻓﺈﻧﻪ ﻗﺪ ﺷﺎﺭﻛﻪ ﲝﺼﺔ ﻣﻦ ﺳﻮﺀ ﻣﻘﺼﺪﻩ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﺻﻨﻊ ﻃﻌﺎﻣﺎ ﻓﺤﻀـﺮﻩ ﺍﻷﻏﻨﻴـﺎﺀ
ﻭﺍﻟﻔﻘﺮﺍﺀ ،ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ﻳﺘﻌﲔ ﺍﻹﺟﺎﺑﺔ ﺇﻟﻴﻬﺎ؛ ﻷﻥ ﺍﻟﻄﻌﺎﻡ ﺃﺻﻞ ﻭﺿﻌﻪ ﺃﻥ ﳚﻮﺩ ﺑﻪ ﻣﻦ ﻓﻀﻞ ﻋﻨـﻪ
٣١٠
ﻋﻠﻰ ﻣﻦ ﺃﻋﻮﺯﻩ ،ﻓﺈﺫﺍ ﻗﻠﺐ ﺍﳌﻌﲎ ﻓﻴﻪ ﻭﻋﻜﺴﺖ ،ﺍﺧﺘﻞ ﺃﺻﻞ ﺍﻟﻮﺿﻊ.
ﻭﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺻﻨﻊ ﻃﻌﺎﻡ ﳌﻨﺎﺳﺒﺔ ﺍﻟﺰﻭﺍﺝ ،ﻭﺩﺧﻮﻝ ﺍﻟﺰﻭﺝ ﺑﺰﻭﺟﺘﻪ ،ﻭﺗﻘـﺎﺭﺏ ﺍﻷﺳـﺮﺗﲔ؛ ﻟﻠﺘﻌـﺎﺭﻑ
ﻭﺍﻟﺘﺂﻟﻒ ﺑﲔ ﺍﻷﺻﻬﺎﺭ ،ﻭﺍﺑﺘﻬﺎﺟﺎ ﺑﻨﻌﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻓﻴﻪ ﺇﻋﻼﻥ ﻟﻠﻨﻜﺎﺡ ﻭﺇﺷﻌﺎ ﺭ ﻟﻪ؛ ﻛﻤﺎ ﺃ ﱠﻥ ﻓﻴﻪ ﺍﻟﺪﻋﺎﺀ،
ﻭﺍﻻﺟﺘﻤﺎﻉ ،ﻭﺍﻟﺘﻌﺎﺭﻑ.
ﱯ --ﻗﺎﻝ" :ﻭﻣﻦ ﻻ ﻳﺠِـﺐ ﻭﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ ،ﳌﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ؛ ﺃ ﱠﻥ ﺍﻟﻨ
ﻓﻘﺪ ﻋﺼﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ".
ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻻ ﺧﻼﻑ ﰲ ﻭﺟﻮﺏ ﺍﻹﺟﺎﺑﺔ ﳌﻦ ﺩﻋﻲ ﺇﻟﻴﻬﺎ .ﻭﻗﻴﻞ :ﻣﺴﺘﺤﺒﺔ ،ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘـﻲ
ﺍﻟﺪﻳﻦ ،ﻭﻫﻲ ﺣﻖ ﻟﻶﺩﻣ ﻲ ﻳﺴﻘﻂ ﺑﻌﻔﻮﻩ.
ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﺪﻋﻮ ﺇﺟﺎﺑﺘﻬﺎ ﺑﺄﻣﻮﺭ ﻣﻨﻬﺎ:
-ﺃﻥ ﻳﻌﻴﻨﻪ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ ،ﻓﻼ ﺗﻜﻮﻥ ﺩﻋﻮﺓ ﻋﺎﻣﺔ.
ﺐ ﺃﻭ
ﺃﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﺍﻟﺪﻋﻮﺓ ﻣﻨﻜﺮ ،ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻪ ،ﻣﻦ ﲬﺮِ ،ﺃﻭ ﹸﻓﺮﺵ ﳏﺮﻣﺔ ،ﺃﻭ ﺃﻭﺍﱐ ﺫﻫـ ٍ
ﻓﻀﺔ ،ﺃﻭ ﺃﻏﺎ ٍﻥ ﳏﺮﻣﺔ ،ﺃﻭ ﺍﺧﺘﻼﻁ ﺭﺟﺎ ٍﻝ ﺑﻨﺴﺎﺀ ،ﺃﻭ ﺗﻜﻮﻥ ﻣﻦ ﺣﻔﻼﺕ ﺍﻟﺴﺮﻑ ﻭﺍﳋﻴﻼﺀ ،ﺃﻭ ﻳﻜﻮﻥ ﰲ
ﻣﺎﻟﻪ ﺣﺮﺍ ﻡ ﻣﻦ ﺭﺑﺎ ،ﺃﻭ ﺭﺷﻮﺓ ،ﺃﻭ ﻇﻠﻢ ﺃﺣﺪ ،ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﻭ ِﺟ ﺪ ﺷﻲ ٌﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣـﻮﺭ ﱂ ﲡـﺐ
ﺍﻟﺪﻋﻮﺓ ،ﺑﻞ ﲢﺮﻡ.
ﱯ ﰲ "ﺷﺮﺡ ﺍﳌﺸﻜﺎﺓ" ﺃﻣﺜﻠ ﹰﺔ ﻟﻸﻋﺬﺍﺭ ﺍﻟﱵ ﺗﺴﻘﻂ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ ،ﻣﻨﻬﺎ :ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻄﻌـﺎﻡﻭﺫﻛﺮ ﺍﻟﻄﻴ
ﺷﺒﻬﺔ ﺣﺮﺍﻡ ،ﺃﻭ ﺃﻥ ﳜﺺ ﺎ ﺍﻷﻏﻨﻴﺎﺀ ﺩﻭﻥ ﺍﻟﻔﻘﺮﺍﺀ ،ﺃﻭ ﺃﻧﻪ ﺩﻋﺎﻩ ﳋﻮﻑ ﺷﺮﻩ ،ﺃﻭ ﻟﻄﻤﻊ ﰲ ﺟﺎﻫـﻪ ،ﺃﻭ
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ﻣﺎﻟﻪ ،ﺃﻭ ﻟﻴﻌﺎﻭﻧﻪ ﻋﻠﻰ ﺑﺎﻃﻞ ،ﺃﻭ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻨﻜﺮ ،ﻣﻦ ﲬﺮٍ ،ﺃﻭ ﳍ ٍﻮ ﳏﺮﻡ ،ﺃﻭ ﺃ ﱠﻥ ﺍﻟﻔﺮﺵ ﺣﺮﻳﺮ ،ﺃﻭ ﻓﻴﻬـﺎ
ﺻﻮﺭ ﺣﻴﻮﺍﻥ ،ﻭﳓﻮ ﺫﻟﻚ ،ﻭﺇﻥ ﺍﻋﺘﺬﺭ ﻣﻨﻪ ،ﻓﻘﺒﻞ ﺍﻟﺪﺍﻋﻲ ،ﺳﻘﻂ ﺍﻟﻮﺟﻮﺏ.
ﻭﻓﻴﻪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻓﻴﻤﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﻳﺎﻡ ﱂ ﲡﺐ ﺍﻟﺪﻋﻮﺓ؛ ﻓﻔـﻲ ﺍﻟﻴـﻮﻡ
ﺍﻟﺜﺎﱐ :ﻣﺴﺘﺤﺒﺔ ،ﻭﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺗﻜﺮﻩ :ﺃﻭ ﲢﺮﻡ.
ﻭﻓﻴﻪ ﺃ ﱠﻥ ﺍﻟﻌﺎﺩﺓ ﺍﻟﻐﺎﻟﺒﺔ ﺃ ﱠﻥ ﻃﻌﺎﻡ ﺍﻟﻮﻟﻴﻤﺔ ﺷﺮ ﻃﻌﺎﻡ ،ﻭﺷﺮ ﳏﻔﻞ؛ ﻓﺈﻥ ﺍﻟﺪﻋﻮﺓ ﻻ ﺗﻮﺟـﻪ ﺇ ﱠﻻ ﺇﱃ ﺍﻷﻋﻴـﺎﻥ
ﻭﺍﻷﻏﻨﻴﺎﺀ ،ﳑﻦ ﻻ ﻳﺄﺗﻮﺎ ﺭﻏﺒﺔ ،ﻭﺇﻧﻤﺎ ﻳﺄﺗﻮﺎ ﺇﺭﺿﺎ ًﺀ ﻟﺼﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ ،ﻭﺇﺣﺴﺎﻧﺎ ﺇﻟﻴﻪ ،ﻭﺃﻣـﺎ ﺍﻟﻔﻘـﺮﺍﺀ
ﺍﶈﺘﺎﺟﻮﻥ ﺇﻟﻴﻬﺎ :ﻓﻬﻢ ﳝﻨﻌﻮﻥ ﻣﻦ ﺍﳊﻀﻮﺭ ﺇﻟﻴﻬﺎ ،ﻭﻳﺪﻓﻌﻮﻥ ﻋﻨﻬﺎ ﺑﺎﻷﺑﻮﺍﺏ؛ ﻓﻠﺘﻜﻦ ﻫﺬﻩ ﻣﻮﻋﻈﺔ ﻭﺗﺬﻛﺮﺓ
ﻟﻠﻤﺴﻠﻢ ،ﺃ ﹾﻥ ﻻ ﻳﺴﻠﻚ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ،ﻭﺃﻥ ﳚﻌﻠﻬﺎ ﺩﻋﻮﺓ ﺷﺮﻋﻴﺔ؛ ﻳﺪﻋﻮ ﻓﻴﻬـﺎ ﺍﻷﻗـﺎﺭﺏ ،ﻭﺍﻷﺻـﺪﻗﺎﺀ،
ﻭﺍﻟﻔﻘﺮﺍﺀ ،ﻭﺍﻷﻏﻨﻴﺎﺀ ،ﻭﻛﻞﱞ ﻳﱰﱠﻝ ﻣﱰﻟﺘﻪ.
ﻭﻓﻴﻪ ﺃ ﱠﻥ ﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ ،ﺃﻣﺎ ﺍﻷﻛﻞ ﻓﻠﻴﺲ ﺑﻮﺍﺟﺐ ،ﻟﻜﻦ ﺇﻥ ﻛﺎﻥ ﺻﺎﺋﻤﺎ ﻓﺮﺿﺎ ﻓﻼ ﻳﻔﻄـﺮ،
ﱯ
ﻭﳜﱪ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ ﺑﺼﻴﺎﻣﻪ؛ ﻟﺌﻼ ﻳﻈﻦ ﺑﻪ ﻛﺮﺍﻫﺔ ﻃﻌﺎﻣﻪ ،ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﺃ ﱠﻥ ﺍﻟـﻨ
--ﻗﺎﻝ" :ﺇﺫﺍ ﺩﻋِﻲ ﺃﺣﺪﻛﻢ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﻫﻮ ﺻﺎﺋﻢ ،ﻓﻠﻴﻘﻞ ﺇﻧﻲ ﺻﺎﺋﻢ".
ﻼ :ﻓﺈ ﹾﻥ ﺣﺼﻞ ﺑﻔﻄﺮﻩ ﻭﺃﻛﻠﻪ ﺟﱪ ﺧﺎﻃﺮ ﺍﻟﺪﺍﻋﻲ ،ﻭﺭﻏﺐ ﺍﳌﺪﻋﻮ ،ﲟﺸـﺎﺭﻛﺘﻬﻢ ﻭﺃﻣﺎ ﺇ ﹾﻥ ﻛﺎﻥ ﺍﻟﺼﻮﻡ ﻧﻔ ﹰ
ﰲ ﺍﻷﻛﻞ ،ﻓﻠﻴﻔﻄﺮ؛ ﻭﺇﻻﱠ ﺩﻋﺎ ،ﻭﺃ ﱠﰎ ﺻﻮﻣﻪ؛ ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ :ﻗﻮﻟﻪ --ﻟﺮﺟﻞ ﺍﻋﺘﺰﻝ ﻣﻦ
ﺍﻟﻘﻮﻡ ﻧﺎﺣﻴﺔ ،ﻭﻗﺎﻝ :ﺇﻧﻲ ﺻﺎﺋﻢ ،ﻓﻘﺎﻝ " :--ﺩﻋﺎﻛﻢ ﺃﺧﻮﻛﻢ ،ﻭﺗﻜﻠﱠﻒ ﻟﻜﻢ ،ﻛﹸﻞ ،ﺛﹸﻢ ﺻﻢ ﻳﻮﻣﺎ ﺇﻥ
ﺖ".
ﺷﺌ
ﻭﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ،ﻭﺍﳊﻨﺎﺑﻠﺔ.
ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ :ﻫﻮ ﺃﻋﺪﻝ ﺍﻷﻗﻮﺍﻝ.
ﻭﻓﻴﻪ ﺃ ﱠﻥ ﺍﻟﻮﻟﻴﻤﺔ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻭﺍﺟﺒﺔ ،ﻭﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﺳﻨ ﹲﺔ ﻣﺴﺘﺤﺒﺔ ،ﺃﻣﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻓﻬـﻲ ﺭﻳـﺎ ٌﺀ
ﻭﲰﻌﺔﹲ؛ ﻓﺘﻜﻮﻥ ﳏﺮﻣﺔ ،ﻓﺘﺠﺐ ﻋﻠﻰ ﺍﳌﺪﻋﻮ ﺍﻹﺟﺎﺑﺔ ﰲ ﺍﻷﻭﻝ ،ﻭﻟﻜﻦ ﺑﺸﺮﻃﻪ ﺍﳌﺘﻘﺪﻡ ،ﻭﺗﺴﺘﺤﺐ ﰲ ﺍﻟﻴﻮﻡ
ﺍﻟﺜﺎﱐ ،ﻭﲢﺮﻡ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ.
ﻭﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺍﳌﺪﻋﻮ ﻟﻠﺪﺍﻋﻲ ،ﻭﻳﻜﻮﻥ ﺍﻟﺪﻋﺎﺀ ﻣﻨﺎﺳﺒﺎ ﻟﻠﺪﻋﻮﺓ ﻭﺍﳌﻘﺎﻡ ،ﻭﻳ ﹾﻈ ِﻬ ﺮ ﺍﻟﻔﺮﺡ ﻭﺍﻟﻐِﺒﻄﺔ
ﻟﻠﺪﺍﻋﻲ ،ﻭﻳﺪﺧﻞ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻴﻪ ﺑﺎﻷﻣﺎﱐ ﺍﻟﻄﻴﺒﺔ ،ﻭﺍﻟﻔﺄﻝ ﺍﳊﺴﻦ؛ ﻓﻬﺬﺍ ﻣﻦ ﺑﺮﻛﺔ ﺍﳊﻀﻮﺭ ﻭﺍﻻﺟﺘﻤﺎﻉ.
ﻓﻠﻴﺲ ﺍﳊﻀﻮﺭ ﻫﻮ ﳎﺮﺩ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻷﻛﻞ ،ﻭﺇ ﱠﻻ ﳌﺎ ﺃﻣﺮ ﺍﻟﺼﺎﺋﻢ ﺑﺎﻹﺟﺎﺑﺔ ،ﻭﺇﻧﻤﺎ ﺍﳌﺮﺍﺩ :ﻣﻌﺎﻧﻴـﻪ ﺍﻟﻄﻴﺒـﺔ،
ﻭﺍﺟﺘﻤﺎﻋﻪ ﺍﳌﺒﺎﺭﻙ.
ﻭﺍﳌﺸﻬﻮﺭ ﻣﻦ ﺍﳌﺬﻫﺐ :ﺃ ﱠﻥ ﻭﻟﻴﻤﺔ ﺍﻟﻌﺮﺱ ﲡﺐ ﺑﺎﻟﻌﻘﺪ ،ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ :ﺗﺴ ﻦ ﺑﺎﻟﺪﺧﻮﻝ.
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ﻭﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ :ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ :ﻭﻗﺖ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻣﻮﺳﻊ ،ﻣﻦ ﻋﻘﺪ ﺍﻟﻨﻜـﺎﺡ ،ﺇﱃ ﺍﻧﺘـﻬﺎﺀ ﺃﻳـﺎﻡ
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ﺍﻟﻌﺮﺱ؛ ﻟﺼﺤﺔ ﺍﻷﺧﺒﺎﺭ ﰲ ﻫﺬﺍ ﻭﻫﺬﺍ.
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ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻛﺎﳋﺎﻣﺔ ﻣﻦ ﺍﻟﺰﺭﻉ ،ﺗﻔﻴﺌﻬﺎ ﺍﻟﺮﻳﺢ ﻣﺮﺓ ،ﻭﺗﻌﺪﳍﺎ ﻣﺮﺓ
ﳋﺎ ﻣ ِﺔ ِﻣ ﻦ ﺍﻟ ﺰ ﺭﻉِ ،ﺗ ﹶﻔﻴﹸﺌﻬﺎ ﺍﻟـﺮﻳ ﺢ
ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﹶﻛ ﻌﺐٍ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ :ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ » :ﻣﹶﺜ ﹸﻞ ﺍ ﹸﳌ ﺆ ِﻣ ِﻦ ﻛﹶﺎ ﹶ
ﺠﻌﺎﹸﻓﻬﺎ ﻣ ﺮ ﹰﺓ ﻭﺍ ِﺣ ﺪ ﹰﺓ«.٣١٢ﻣ ﺮﺓﹰ ،ﻭﺗ ﻌ ِﺪﹸﻟﻬﺎ ﻣ ﺮﺓﹰ ،ﻭ ﻣﹶﺜ ﹸﻞ ﺍ ﹸﳌﻨﺎِﻓ ِﻖ ﻛﹶﺎ َﻷ ﺭ ﺯﺓِ ،ﹶﻻ ﺗﺰﺍ ﹸﻝ ﺣﺘﻰ ﻳﻜﹸﻮ ﹶﻥ ﺍﻧ ِ
ﺭﻳﺎﺡ ﻋﺎﺗﻴﺔ ﻭﻭﺣﻮﺵ ﺿﺎﺭﻳﺔ ﻭﺟﻴﻮﺵ ﻛﻤﺪ ﺍﻟﻘﺎﻣﻮﺱ ﻗﺪ ﺃﺗﺖ ﻭﺫﻫﺒﺖ ﻭﺑﺎﺩﺕ ﻭ"ﺧﺎﻣﺔ ﺍﻟﺰﺭﻉ" ﺍﻟﺼﻐﲑﺓ
ﺑﺎﻗﻴﺔ ،ﻓﻤﺎ ﺃﻋﺠﺐ ﺭﻭﺡ ﺍﻹﳝﺎﻥ ﻭﻋﺼﺎﺭﺓ ﺍﳊﻖ ،ﻭﻣﺎ ﺃﺿﻌﻒ ﺭﻳﺎﺡ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻐﺮﻭﺭ.
"ﺧﺎﻣﺔ ﺻﻐﲑ ﻋﻄﺮﺓ" ﻟﻴﻨﺔ ﲞﻀﺮﺎ ،ﻗﻮﻳﺔ ﺑﺜﺒﺎﺎ ،ﺗﺪﺧﻠﻬﺎ ﺍﻟﻌﲔ ﻭﺗﻄﻤﻊ ﺎ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺸﺒﻌﺔ ﻭﺗﺴﺘﺼـﻐﺮﻫﺎ
ﺍﻷﻧﻈﺎﺭ ﺍﻟﺒﻬﻴﻤﻴﺔ ،ﻓﺘﺄﺗﻴﻬﺎ "ﺍﻟﺮﻳﺎﺡ" "ﻟﻜﻨﻬﺎ ﻫﻮﺍﺀ" ﻟﺘﺤﻄﻴﻤﻬﺎ ﻭﻏﻴﻈﻬﺎ ﻭﺗﺪﻣﲑﻫﺎ ،ﻓﺘﻤﻴﻞ ﻫـﺬﻩ "ﺍﳋﺎﻣـﺔ
ﺼ ِﻌﺪﻭ ﹶﻥ ﻭﻟﹶﺎ ﺗ ﹾﻠﻮﻭ ﹶﻥ ﻋﻠﹶﻰ ﹶﺃ ﺣ ٍﺪ ﻭﺍﻟ ﺮﺳﻮ ﹸﻝ ﻳ ﺪﻋﻮ ﹸﻛ ﻢ ﻓِـﻲ ﹸﺃﺧـﺮﺍ ﹸﻛ ﻢ
ﺍﻟﻠﻴﻨﺔ" ،ﲤﻴﻞ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃِ } :ﺇ ﹾﺫ ﺗ
ﺤ ﺰﻧﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺎﺗ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﻣﺎ ﹶﺃﺻﺎﺑﻜﹸ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﺧِﺒ ﲑ ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ{ ]ﺁﻝ ﻋﻤـﺮﺍﻥ:
ﹶﻓﹶﺄﺛﹶﺎﺑ ﹸﻜ ﻢ ﹶﻏﻤﺎ ِﺑ ﻐ ﻢ ِﻟ ﹶﻜﻴﻠﹶﺎ ﺗ
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ﺡ ِﻣﹾﺜﻠﹸـ ﻪﺲ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﹶﻗ ﺮ
ﺡ ﹶﻓ ﹶﻘ ﺪ ﻣ ﺴ ﹸﻜ ﻢ ﹶﻗﺮ ﺴ ﲤﻴﻞ ﻫﺬﻩ ﺍﳋﺎﻣﺔ "ﺍﳋﻀﺮﺓ ﺍﻟﻘﻄﺮﺓ ﺍﻟﻠﻴﻨﺔ" ﻟﻴﻘﻮﻝ ﺍﷲ ﳍﺎِ} :ﺇ ﹾﻥ ﻳ ﻤ
ﲔ
ﺐ ﺍﻟﻈﱠـﺎِﻟ ِﻤ ﺤ ﺨ ﹶﺬ ِﻣﻨ ﹸﻜ ﻢ ﺷ ﻬﺪﺍ َﺀ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِﺱ ﻭِﻟﻴ ﻌﹶﻠ ﻢ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﻳﺘ ِ
ﻚ ﺍﹾﻟﹶﺄﻳﺎ ﻡ ﻧﺪﺍ ِﻭﹸﻟﻬﺎ ﺑﻴ ﻦ ﺍﻟﻨﺎ ِ
ﻭِﺗ ﹾﻠ
ﺠﻨ ﹶﺔ ﻭﹶﻟﻤﺎ ﻳ ﻌﻠﹶـ ِﻢﺴﺒﺘ ﻢ ﹶﺃ ﹾﻥ ﺗ ﺪ ﺧﻠﹸﻮﺍ ﺍﹾﻟ
ﺤ ﻖ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ ) (١٤١ﹶﺃ ﻡ ﺣ ِ ﺺ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﻳ ﻤ ﺤ ) (١٤٠ﻭِﻟﻴ ﻤ
ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺟﺎ ﻫﺪﻭﺍ ِﻣﻨ ﹸﻜ ﻢ ﻭﻳ ﻌﹶﻠ ﻢ ﺍﻟﺼﺎِﺑﺮِﻳ ﻦ )] {(١٤٢ﺁﻝ ﻋﻤﺮﺍﻥ[.
ﲤﻴﻞ ﻫﺬﻩ "ﺍﳋﺎﻣﺔ ﺍﻟﺼﻐﲑﺓ ﺍﻟﻠﻴﻨﺔ":
.١ﻷﺎ ﺳﻨﺔ ﺍﷲ ﰲ ﺗﺪﺍﻭﻝ ﺍﳋﻠﻖ ،ﻓﺎﻟﺴﻨﺔ ﻓﻴﻬﺎ ﺃﻥ ﲤﻴﻞ ﻫﻲ ،ﻭﺍﻟﺴﻨﺔ ﰲ ﻏﲑﻫﺎ ﺃﻥ ﺗﻨﺠﻌﻒ ﻣﺮﺓ ﻭﺍﺣﺪﺓ.
.٢ﻻﺑ ﺪ ﻣﻦ ﺍﺧﺘﺒﺎﺭ ﻋﺼﺎﺭﺓ ﺍﻟﻔﺮﻭﻉ ﻭﺭﻭﺣﻬﺎ ﻭﺟﻮﻓﻬﺎ ،ﻓﺎﻟﻐﺼﻦ ﻟﻴﺲ ﺑﻄﻮﻟﻪ ﻭﻻ ﺑﻐﻠﻈﻪ ﻟﻜـﻦ ﺑـﺮﻭﺡ
ﺍﳋﻀﺮﺓ ﻓﻴﻪ ﺍﻟﱵ ﺗﻌﻄﻴﻪ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻠﻴﻮﻧﺔ ،ﻓﺘﺴﻘﻂ ﺍﻟﻔﺮﻭﻉ ﺍﻟﻨﺨﺮﺓ ﰲ ﻓﺘﻨﺔ ﺍﻻﺑﺘﻼﺀ ﻭﺗﺒﻘﻰ ﺍﻟﻔﺮﻭﻉ ﺍﻷﺻﻠﻴﺔ.
.٣ﰒ ﺇﻥ ﺑﻌﺾ ﺍﻟﺜﻤﺮ ﻗﺪ ﻃﺎﺏ ﻟﻸﻛﻞ ﻭﻧﻀﺞ ،ﻓﻼﺑﺪ ﻣﻦ ﺃﻥ ﻳﺄﻭﻱ ﺇﱃ ﺍﳉﺮﻳﻦ } ﻭِﻟﻴ ﻌﹶﻠ ﻢ ﺍﻟﱠﻠ ﻪ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ
ﲔ { ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٤٠ :ﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﺤ
ﺨ ﹶﺬ ِﻣﻨ ﹸﻜ ﻢ ﺷ ﻬﺪﺍ َﺀ ﻭﺍﻟﱠﻠ ﻪ ﻟﹶﺎ ﻳ ِ
ﻭﻳﺘ ِ
ﻭﲤﻀﻲ ﺍﻟﺴﻨﺔ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ،ﻗﺮﻭﻥ ﺗﺄﰐ ﻓﺘﺨﺮﻕ ﰲ ﺍﳉﻮﺍﻧﺐ ﻭﻳﺘﻔﺠﺮ ﺍﻟـﺪﻡ ﻭﺍﻷﱂ ،ﻭﻳﺒـﺪﺃ ﺍﻟﺘﻄﺒـﺐ
ﻭﺍﻹﺣﻴﺎﺀ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺒﻨﺎﺀ ،ﺳﻨﺔ ﻻ ﺗﺄﺑﻪ ﳉﺎﻫﻞ ﻳﺼﺮﺥ ﺇﺫ ﻳﺮﻯ ﻫﺬﺍ ﺍﻷﻣﻞ ﻋﺬﺍﺑﹰﺎ ﺑﺴﺒﺐ ﺍﺳـﺘﻌﺪﺍﺀ
٢٠٣
ﻫﺬﻩ ﺍﳋﺎﻣﺔ ﺍﻟﱵ ﺫﻧﺒﻬﺎ ﺃﻥ ﺭﳛﻬﺎ ﻃﻴﺐ ﰲ ﺃﺭﺽ } ﻭﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﺍﹾﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[١١٠ :ﻓﻴﺼﺮﺥ
ﺍﳉﺎﻫﻞ :ﻫﻼ ﻛﻨﺎ ﻛﻐﲑﻧﺎ؟! ﻭﻫﻼ ﻏﲑﺕ ﻫﺬﻩ " ﺍﳋﺎﻣﺔ " ﻣﻦ ﻣﻨﻬﺠﻬﺎ ﻟﻌﻠﻨﺎ ﻧﺮﺗﺎﺡ ﻛﻤﺎ ﺍﺭﺗﺎﺣـﺖ ﺑﻘﻴـﺔ
ﺍﻷﻣﻢ؟!
ﻣﺎﻟﻨﺎ ﳓﻦ ﻓﻘﻂ ﻧﻌﻴﺶ ﳏﻨﺔ ﻭﺭﺍﺀ ﳏﻨﺔ ،ﻭﺍﺑﺘﻼ ًﺀ ﻭﺭﺍﺀ ﺍﺑﺘﻼﺀ؟ ﺃﻳﻦ ﻋﻠﺔ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ؟
ﻗﺎﻟﻮﺍ :ﺍﻟﻌﻠﺔ ﰲ ﺭﻭﺡ ﺍﺳﺘﻌﻼﺀ ﻫﺬﻩ "ﺍﳋﺎﻣﺔ ﺍﻟﺼﻐﲑﺓ" ،ﻓﻬﻲ ﺗﺘﻴﻪ ﺃﻥ ﺟﺬﻭﺭﻫﺎ ﲤﺘـﺪ ﺇﱃ ﻛـﻞ ﺍﻷﻧﺒﻴـﺎﺀ
ﻭﺭﻭﺣﻬﺎ ﻣﻦ ﺭﻭﺡ ﺍﷲ ،ﻭﻋﺼﺎﺭﺎ ﻣﻦ "ﺻﻨﻊ ﺍﷲ" ،ﻓﻬﻼ ﺗﻮﻗﻔﺖ ﻫﺬﻩ "ﺍﳋﺎﻣﺔ" ﻋﻦ ﻫـﺬﺍ "ﺍﻻﺳـﺘﻌﺪﺍﺀ"
ﻭﺻﺎﺭﺕ ﺃﺭﺿﻴﺔ ﻛﻜﻞ ﺷﺠﺮ ﺍﻷﺭﺽ؟!
ﰒ ﺃﻻ ﲣﺠﻞ ﻫﺬﻩ "ﺍﻟﻨﺒﺘﺔ" ﻣﻦ ﻛﻞ ﻫﺬﺍ "ﺍﻻﺩﻋﺎﺀ" ﻭﻫﻲ ﺻﻐﲑﺓ ﻣﻬﻴﻨﺔ ﺩﺍﺳﺘﻬﺎ ﻛﻞ ﺍﻷﺭﺟﻞ ،ﻭﺍﻟﻨﺒﺘﺔ ﺗﺮﺩﺩ
ﲔ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٣٩ :ﺤ ﺰﻧﻮﺍ ﻭﹶﺃﻧﺘ ﻢ ﺍﹾﻟﹶﺄ ﻋﹶﻠ ﻮ ﹶﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ﻣ ﺆ ِﻣِﻨ
ﲝﻴﺎﺀ ﻋﻤﻴﻖ } ﻭﻟﹶﺎ ﺗ ِﻬﻨﻮﺍ ﻭﻟﹶﺎ ﺗ
ﻗﺎﻟﻮﺍ :ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﺷﺠﺮ ﺍﻷﺭﺽ ،ﻋﺎﻟﻴﺎﹰ ،ﻣﺮﺗﻔﻌﺎﹰ ،ﺻﻠﺒﺎﹰ ،ﺁﻣﻨﺎﹰ ،ﺳﻌﻴﺪﺍﹰ ،ﻳﻌﻴﺶ ﺍﻟﻨﻌﻴﻢ ﻣﻦ ﻛﻞ ﺍﳉﻮﺍﻧـﺐ،
ﻭﻛﻞ ﻗﺒﺤﺔ ﺍﻟﻈﺎﻫﺮﻳﻦ ﻗﺪ ﺳﺘﺮ ﺑﺄﲨﻞ ﺍﻷﻟﺒﺴﺔ ﻭﺑﺄﺭﻭﻉ ﺍﻷﺻﺒﺎﻍ ،ﻭ" ﺧﺎﻣﺔ ﺍﻟﻄﻴﺐ ﺍﻟﺼﻐﲑﺓ " ﲤﻀﻲ ﻋﻠﻰ
ﻭﺳﻌﻬﺎ ﻭﻗﺪﺭﺎ ،ﻭﻋﻴﻮﺎ ﺇﱃ ﺟﻨﺔ ﺍﻟﺮﺿﻮﺍﻥ.
ﻗﺪﺭ ﻫﺬﻩ ﺍﻟﻨﺒﺘﺔ ﺃﻥ ﺗﻜﻮﻥ "ﻓﻠﺴﻄﲔ" ﻣﺄﻭﻯ ﺃﻓﺌﺪﺓ ﻛﻞ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺣﻖ ﰲ ﺃﺩﻳـﺎﻥ ﺍﻟﺴـﻤﺎﺀ ﺍﻟﺴـﺎﺑﻘﺔ،
ﻭﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﻗﺪﺭﻫﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﻣﺮﻣﻰ ﺍﻟﻘﻠﺐ ﻣﻦ ﻛﻞ ﺍﻟﻔﺮﻕ ،ﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺮﻳـﺎﺡ
ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ ﻭﻓﺘﻨﺔ ﺗﺮﻣﻖ ﺳﺎﺑﻘﺘﻬﺎ ﺣﱴ ﻳﻨـﺰﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،٣١٣ﻭﺍﳌﻨـﺎﻓﻘﻮﻥ ﻳﻘﻮﻟـﻮﻥ :ﺑﺮﻛـﺔ
ﻣﻮﻫﻮﻣﺔ ،ﻭﺷﺮﻑ ﻣﺪﻋﻰ ،ﻭﻟﻘﻤﺔ ﺳﺎﺋﻐﺔ ﻣﻊ ﻛﺄﺱ ﻣﻬﺎﻧﺔ ﺧﲑ ﻣﻦ ﻛﻞ ﻫﺬﻩ ﺍﻷﺭﺽ.
ﻗﺪﺭ ﻫﺬﻩ ﺍﻟﻨﺒﺘﺔ ﺃﻥ ﺗﺴﺘﺮ ﻋﺮﺿﻬﺎ ﻭﺷﺮﻓﻬﺎ ﻭﻗﻴﻤﻬﺎ ﺑﻌﺼﺎﺭﺓ ﺃﺑﻨﺎﺋﻬﺎ ﻭﺭﻭﺡ ﻣﻬﺠﺘﻬﺎ ،ﻭﺍﳌﻨﺎﻓﻘﻮﻥ ﻳﻘﻮﻟﻮﻥ :ﻻ
ﺷﺮﻑ ﺇﻻ ﻧﻮﻡ ﻫﺎﻧﺊ ﻭﺟﻴﺐ ﻣﻠﻲﺀ ﻭﺭﻭﺡ ﺻﺎﺣﺐ ﻳﻨﺴﻰ ﺍﳌﺮﺀ ﻓﻴﻪ ﻧﻔﺴﻪ.
ﻼ ﻟﻜﻞ ﻣﺸﺘﻪ ،ﻭﺭﺍﺣﺔ ﻟﻜـﻞ ﺭﺍﻏـﺐ، ﻗﺪﺭ ﻫﺬﻩ ﺍﻟﻨﺒﺘﺔ ﺃﻥ ﻳﺒﺎﺭﻙ ﺍﷲ ﰲ ﺃﺭﺿﻬﺎ ،ﻟﺒﻨﹰﺎ ﻟﻜﻞ ﺟﻮﻑ ،ﻭﻋﺴ ﹰ
ﻓﻴﻨﻘﻤﻮﻥ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺃﻢ ﺭﻋﺎﺓ ﺇﺑﻞ ،ﻭﺍﻟﻨﺴﺎﺀ ﺟﻮﻫﺮ ﻣﺴﺘﻮﺭ ،ﻭﺍﻟﻌﻴﻮﻥ ﺩﻭﻣﹰﺎ ﺗﺮﺍﻗﺐ ﺍﻟﺸﻤﺲ ،ﻭﺍﳌﻨـﺎﻓﻘﻮﻥ
ﻳﻘﻮﻟﻮﻥ :ﺳﻴﻨﺒﻊ ﻛﻞ ﺷﻲﺀ ﰲ ﺳﻮﻕ ﺍﻟﻨﺠﺎﺳﺔ ﺭﺟﺎﺀ ﺇﺭﺿﺎﺀ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﻮﺣﻮﺵ.
ﺳﺘﺬﻫﺐ ﻛﻞ ﻫﺬﻩ ﺍﻷﻭﺳﺎﺥ ،ﻭﺳﺘﺄﻭﻱ ﺇﱃ ﻣﺴﺘﻘﺮﻫﺎ ﻣﻦ ﺍﳋﺰﻱ ﻭﺍﻟﻌﺎﺭ ﻭﺍﻟﻌﺎﻗﺒﺔ ﳍﺬﻩ " ﺍﳋﺎﻣﺔ ﺍﻟﻌﻄـﺮﺓ
ﺍﻟﻠﻴﻨﺔ ﺍﻟﻄﻴﺒﺔ " ﻭﺃﻣﺎ ﺭﻳﺎﺡ ﺍﻟﻜﻔﺮ ﻓﻠﻴﺴﺖ ﺃﻣﺮﻳﻜﺎ ﰲ ﺯﻣﺎﻧﻨﺎ ﺑﺄﺷﺪ ﻣﻦ ﺍﻟﺘﺘﺎﺭ ﰲ ﺯﻣﺎﻢ ،ﻭﻟﻴﺲ "ﺻـﻠﻴﺐ
ﺍﻟﻴﻮﻡ" ﺑﺄﺻﻠﺐ ﻣﻦ "ﺻﻠﻴﺒﻬﻢ" ﰲ ﺍﻷﻣﺲ ،ﻭﻛﻞ ﺫﻟﻚ ﻗﺪ ﺫﻫﺐ ،ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ.
}ﹶﺃ ﹸﻛﻔﱠﺎ ﺭ ﹸﻛ ﻢ ﺧﻴ ﺮ ِﻣ ﻦ ﺃﹸﻭﹶﻟِﺌ ﹸﻜ ﻢ ﹶﺃ ﻡ ﹶﻟ ﹸﻜ ﻢ ﺑﺮﺍ َﺀﹲﺓ ﻓِﻲ ﺍﻟ ﺰﺑ ِﺮ { ]ﺍﻟﻘﻤﺮ.[٤٣ :
ﻀ ﻲ ﺍﻟﱠﻠ ﻪ ﹶﺃﻣـﺮﺍ ﻛﹶـﺎ ﹶﻥ
ﺳﺘﺒﻘﻰ ﻫﺬﻩ "ﺍﳋﺎﻣﺔ" ﻛﻤﺎ ﻫﻲ ﺗﻐﺮﻱ ﺃﻋﺪﺍﺀﻫﺎ ﻟﺴﺤﻘﻬﺎ } ﻭﻳ ﹶﻘﱢﻠﹸﻠ ﹸﻜ ﻢ ﻓِﻲ ﹶﺃ ﻋﻴِﻨ ِﻬ ﻢ ِﻟﻴ ﹾﻘ ِ
ﻣ ﹾﻔﻌﻮﻟﹰﺎ{ ]ﺍﻷﻧﻔﺎﻝ ،[٤٤ :ﻓﺘﺄﺗﻴﻬﺎ ﺃﻣﻢ ﺍﻷﺭﺽ ،ﺃﺭﺗﺎ ﹰﻻ ﻭﺭﺍﺀ ﺃﺭﺗﺎﻝ ،ﻗﺪﺭ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻨﻔﻚ ﻋﻨﻪ ﺇﻻ ﺃﻥ
ﺏ ﹸﻟﺪ ،ﹶﻓﻴ ﹾﻘﺘﹸﻠ ﻪ".ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉـﺎﻣﻊ ﻟﻠﻜﺘـﺐ - ٣١٣ﹸﺛ ﻢ ﻳﻨ ِﺰ ﹸﻝ ﻋِﻴﺴﻰ ﺍﺑ ﻦ ﻣ ﺮﻳ ﻢ ِﻋﻨ ﺪ ﺍﻟﹾ ﻤﻨﺎ ﺭ ِﺓ ﺍﹾﻟﺒﻴﻀﺎ ِﺀ ﺷ ﺮِﻗ ﻲ ِﺩ ﻣ
ﺸﻖ ،ﹶﻓﻴ ﺪ ِﺭ ﹸﻛ ﻪ ِﻋﻨ ﺪ ﺑﺎ ِ
ﺍﻟﻌﺸﺮﺓ )) ،(٢٨٣ /٢ﺩ( ) ( ٤٣٢١ﺻﺤﻴﺢ
٢٠٤
ﻧﻐﲑ ﺩﻳﻨﻨﺎ ،ﻗﺪﺭ ﻫﺬﻩ "ﺍﻷﻣﺔ" ﻫﻮ ﻗﺪﺭ ﺍﻟﺘﺎﺭﻳﺦ ،ﳏﻨﺔ ﻭﺭﺍﺀ ﳏﻨﺔ ،ﻭﺍﺑﺘﻼﺀ ﻭﺭﺍﺀ ﺍﺑﺘﻼﺀ ،ﻳﺴـﻤﻴﻬﺎ ﺍﳉﻬﻠـﺔ
"ﺃﺧﻄﺎﺀ" ،ﻭﻳﻈﻨﻮﻥ ﺃﻥ ﺑﺈﻣﻜﺎﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻥ ﺗﺘﺮﻙ "ﺍﻻﺳﺘﻌﺪﺍﺀ" ﻟﺘﻌﻴﺶ ﺁﻣﻨﺔ ﻫﺎﻧﺌﺔ ،ﺗﻔﺮﺡ ﻓﺮﺡ ﺍﻟﺒـﻬﺎﺋﻢ
ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﻷﻣﻢ ،ﻭﺍﻷﻣﺮ ﻟﻴﺲ ﺳﻮﻯ "ﺇﻏﺮﺍﺀ" ﺇﳍﻲ ﻟﻴﻘﻊ "ﺍﻟﻘﺪﺭ" ﻭﺗﻘﻮﻡ "ﺍﻷﺳﻮﺍﻕ" ﻓﲑﺑﺢ ﺍﻟﺮﺍﲝﻮﻥ ﻣﻦ
ﺏ
"ﺍﻟﺘﺠﺎﺭ" ﺍﻟﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻨﺪﺍﺀ ﺍﷲ ﺗﻌﺎﱃ }ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻫ ﹾﻞ ﹶﺃ ﺩﱡﻟ ﹸﻜ ﻢ ﻋﻠﹶﻰ ِﺗﺠﺎ ﺭ ٍﺓ ﺗﻨﺠِﻴ ﹸﻜ ﻢ ِﻣ ﻦ ﻋﺬﹶﺍ ٍ
ﺴ ﹸﻜ ﻢ ﹶﺫِﻟ ﹸﻜ ﻢ ﺧﻴـ ﺮ ﹶﻟﻜﹸـ ﻢ ِﺇ ﹾﻥ ﹶﺃﻟِﻴ ٍﻢ ) (١٠ﺗ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﻭﺗﺠﺎ ِﻫﺪﻭ ﹶﻥ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ ﻣﻮﺍِﻟﻜﹸ ﻢ ﻭﹶﺃﻧ ﹸﻔ ِ
ﺤِﺘﻬﺎ ﺍﹾﻟﹶﺄﻧﻬﺎ ﺭ ﻭ ﻣﺴﺎ ِﻛ ﻦ ﹶﻃﻴﺒ ﹰﺔ ﻓِﻲ
ﺠﺮِﻱ ِﻣ ﻦ ﺗ ﺕ ﺗ ﹸﻛﻨﺘ ﻢ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ ) (١١ﻳ ﻐ ِﻔ ﺮ ﹶﻟ ﹸﻜ ﻢ ﹸﺫﻧﻮﺑ ﹸﻜ ﻢ ﻭﻳ ﺪ ِﺧ ﹾﻠ ﹸﻜ ﻢ ﺟﻨﺎ ٍ
ﲔ
ﺐ ﻭﺑﺸـ ِﺮ ﺍﹾﻟﻤـ ﺆ ِﻣِﻨ ﺼ ﺮ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻭﹶﻓﺘ ﺢ ﹶﻗﺮِﻳ
ﺤﺒﻮﻧﻬﺎ ﻧ
ﻚ ﺍﹾﻟ ﹶﻔ ﻮ ﺯ ﺍﹾﻟ ﻌﻈِﻴ ﻢ ) (١٢ﻭﹸﺃ ﺧﺮﻯ ﺗ ِ ﺕ ﻋ ﺪ ٍﻥ ﹶﺫِﻟ ﺟﻨﺎ ِ
)] {(١٣ﺍﻟﺼﻒ ،[١٣ - ١٠ :ﻭﻳﺴﻘﻂ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﳌﻜﺮ ﺍﻷﻋﺪﺍﺀ } ﻭﻟﹶﺎ ﻳﺰﺍﻟﹸﻮ ﹶﻥ ﻳﻘﹶﺎِﺗﻠﹸﻮﻧ ﹸﻜ ﻢ ﺣﺘـﻰ
ﺖ
ﻚ ﺣِﺒﻄﹶـ ﺖ ﻭ ﻫ ﻮ ﻛﹶـﺎِﻓ ﺮ ﹶﻓﺄﹸﻭﹶﻟﺌِـ ﻳ ﺮﺩﻭ ﹸﻛ ﻢ ﻋ ﻦ ﺩِﻳِﻨ ﹸﻜ ﻢ ِﺇ ِﻥ ﺍ ﺳﺘﻄﹶﺎﻋﻮﺍ ﻭ ﻣ ﻦ ﻳ ﺮﺗ ِﺪ ﺩ ِﻣﻨ ﹸﻜ ﻢ ﻋ ﻦ ﺩِﻳِﻨ ِﻪ ﹶﻓﻴﻤ
ﺏ ﺍﻟﻨﺎ ِﺭ ﻫ ﻢ ﻓِﻴﻬﺎ ﺧﺎِﻟﺪﻭ ﹶﻥ{ ]ﺍﻟﺒﻘﺮﺓ.[٢١٧ :
ﺻﺤﺎ
ﻚ ﹶﺃ
ﹶﺃ ﻋﻤﺎﹸﻟ ﻬ ﻢ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻭﺃﹸﻭﹶﻟِﺌ
ﻫﺬﻩ "ﺍﳋﺎﻣﺔ" ﺳﺘﻤﻴﻞ ﺩﻭﻣﹰﺎ ﻟﻜﻨﻬﺎ ﻟﻦ ﲤﻮﺕ ،ﻭﺳﺘﻌﻮﺩ ﺩﻭﻣﹰﺎ ﺑﻌﺪ ﻛﻞ ﻣﻴ ٍﻞ ﻗﻮﺓ ﻭﺍﺭﺗﻔﺎﻋﺎﹰ ،ﻓﺎﻟﻔﻮﺯ ﻭﺍﻟﻌﺎﻗﺒﺔ
ﻷﻫﻞ ﻫﺬﻩ "ﺍﳋﺎﻣﺔ" ﻣﻬﻤﺎ ﺗﺄﳌﻮﺍ ﺧﻼﻝ ﺍﳓﻨﺎﺋﻬﻢ.
ﻓﻴﺎ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﳎﺎﻫﺪﻳﻦ ﻭﻋﻠﻤﺎﺀ ﻭﺩﻋﺎﺓ ﻭﻋﺒﺎﺩ ﺃﻧﺘﻢ ﲦﺎﺭ ﻫﺬﻩ ﺍﳋﺎﻣﺔ ﺍﻟﻠﻴﻨﺔ ﺍﻟﻘﻮﻳﺔ ﺍﻟﻌﻄﺮﺓ ،ﻋﺼﺎﺭﺎ
ﻓﻴﻜﻢ ،ﻭﺭﻭﺣﻬﺎ ﲤﺘﺪ ﺇﱃ ﻗﻠﻮﺑﻜﻢ ،ﲤﺪﻛﻢ ﺣﲔ ﲢﻤﻮﺎ ،ﻭﺗﻌﻄﻴﻜﻢ ﺣﲔ ﺗﺴﻘﻮﺎ ﺑﺪﻣﺎﺋﻜﻢ ،ﻭﻛﻮﻧﻮﺍ ﻋﻠﻰ
ﻳﻘﲔ ﺃﻥ ﺃﻋﺪﺍﺀ ﺍﷲ ﺳﻴﺴﺨﺮﻭﻥ ،ﻭﺃﻥ ﺍﻟﺴﺎﻗﻄﲔ ﻣﻦ ﻓﺮﻭﻉ ﻫﺬﻩ ﺍﳋﺎﻣﺔ ﻣﺎ ﺳﻘﻄﻮﺍ ﺯﻫﺪﹰﺍ ﺎ ﻭﺗﺮﻓﻬﹰﺎ ﻋﻨـﻬﺎ
ﻟﻜﻨﻬﻢ ﺳﻘﻄﻮﺍ ﻷﻥ ﺃﺭﻭﺍﺣﻬﻢ ﻣﺎﺗﺖ ﻭﺍﻧﻘﻄﻊ ﺍﻟﺪﻡ ﺍﻟﻮﺍﺻﻞ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻧﺒﺘﺔ ﺍﳊﻖ ،ﺃﻣﺎ ﺇﻥ ﺳـﺄﻟﺘﻬﻢ ﻋـﻦ
ﺭﻭﺡ ﻫﺬﻩ ﺍﻟﻨﺒﺘﺔ ﻓﺈﻟﻴﻜﻢ ﺍﳉﻮﺍﺏ ﻓﺎﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ
ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ:
ﺡ ِﺑ ِﻪ ﻭ ﺷ ﹶﻜ ﺮ
ﻉ ﹶﻟ ﻪ ،ﹶﻓﺈِﻥ ﻭﹶﻗ ﻊ ﹶﻟ ﻪ ﺧﲑ ﹶﻓ ِﺮ
ﺚ ﺟﺎ َﺀ ﻩ ﺃﹶﻣﺮ ﺍﷲ ﺍﻧﻄﺎ
ﳊﺪِﻳﺚ ﹶﺃﻥﱠ ﺍﳌﹸﺆﻣِﻦ ﺣﻴ ﹸ
ﻗﺎ ﹶﻝ ﺍ ﹸﳌ ﻬﻠﱠﺐ :ﻣﻌﻨﻰ ﺍ ﹶ
،ﻭﺇِﻥ ﻭﹶﻗ ﻊ ﹶﻟ ﻪ ﻣﻜﺮﻭﻩ ﺻﱪ ﻭﺭﺟﺎ ﻓِﻴ ِﻪ ﺍﳋﹶﲑ ﻭﺍﻷَﺟﺮ ،ﹶﻓﺈِﺫﺍ ﺍﻧ ﺪﹶﻓ ﻊ ﻋﻨ ﻪ ﺍﻋﺘﺪِﻝ ﺷﺎ ِﻛﺮﺍ .
ﻭﺍﻟﻜﺎﻓِﺮ ﻻ ﻳﺘ ﹶﻔﻘﱠﺪ ﺍﷲ ﺑِﺎﺧﺘِﻴﺎ ِﺭ ِﻩ ،ﺑﻞ ﻳﺤﺼﻞ ﹶﻟ ﻪ ﺍﻟﺘﻴﺴِﲑ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ِﻟﻴﺘ ﻌﺴﺮ ﻋﻠﹶﻴ ِﻪ ﺍﳊﺎﻝ ﻓِﻲ ﺍﳌﹶﻌﺎﺩ ،ﺣﺘﻰ ﺇِﺫﺍ
ﺼ ﻤ ﻪ ﹶﻓﻴﻜﹸﻮﻥ ﻣﻮﺗﻪ ﹶﺃ ﺷ ﺪ ﻋﺬﺍﺑﺎ ﻋﻠﹶﻴ ِﻪ ﻭﺃﹶﻛﺜﹶﺮ ﹶﺃﹶﻟﻤﺎ ﻓِﻲ ﺧﺮﻭﺝ ﻧﻔﺴﻪ. ﺃﹶﺭﺍ ﺩ ﺍﷲ ﺇِﻫﻼﻛﻪ ﹶﻗ
ﻒ ﺣﻈﹼﻪ ِﻣ ﻦ ﺍﻟﺪﻧﻴﺎ ،ﹶﻓﻬﻮ ﹶﻛﺄﹶﻭﺍﺋِﻞ ﺍﻟﺰﺭﻉ ﻀﻌ ِ ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ :ﺍﳌﹶﻌﻨﻰ ﹶﺃ ﱠﻥ ﺍﳌﹸﺆﻣِﻦ ﻳﺘﹶﻠﻘﱠﻰ ﺍﻷَﻋﺮﺍﺽ ﺍﻟﻮﺍِﻗﻌﺔ ﻋﻠﹶﻴ ِﻪ ِﻟ
٣١٤
ﲔ.
ﻚ ،ﻭﻫﺬﺍ ﻓِﻲ ﺍﻟﻐﺎﻟِﺐ ﻣِﻦ ﺣﺎﻝ ﺍﻻﺛﻨ ِ
ﻑ ﹶﺫِﻟ
ﻒ ﺳﺎﻗﻪ ،ﻭﺍﻟﻜﺎﻓِﺮ ِﺑﺨِﻼ ِ
ﺷﺪِﻳﺪ ﺍ ﹶﳌﻴﻼﻥ ِﻟﻀﻌ ِ
ـــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺭﺑﻪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺬﻛﺮﻩ ﻣﺜﻞ ﺍﳊﻲ ﻭﺍﳌﻴﺖ
- ٣١٤ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )(١٠٧ /١٠
٢٠٥
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ » :ﻣﹶﺜ ﹸﻞ ﺍﱠﻟﺬِﻱ ﻳﺬﹾ ﹸﻛ ﺮ ﺭﺑ ﻪ ﻭﺍﱠﻟﺬِﻱ ﹶﻻ ﻳ ﹾﺬ ﹸﻛ ﺮ ﺭﺑﻪ ،ﻣﺜﹶـ ﹸﻞ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ ﺭ ِ
ﺖ«.٣١٥ﳊ ﻲ ﻭﺍ ﹶﳌﻴ ِ
ﺍﹶ
ﻷﺎ ﺭﺣﻠﺔ ﺍﻷﺭﻭﺍﺡ ،ﻓﻬﻲ ﺭﺣﻠﺔ ﺍﻷﺣﺎﺳﻴﺲ ﻭﺍﳌﺸﺎﻋﺮ ،ﺭﺣﻠﺔ ﺍﻟﺪﻣﻌﺔ ﺍﳋﺎﺋﻔﺔ ﺗﺘﺒﻌﻬﺎ ﺍﻟﺪﻣﻌﺔ ﺍﻟﺮﺍﺟﻴﺔ ،ﻓﻴﻬﺎ
ﺗﺒﺼﺮ ﺍﻟﻨﻔﺲ ﺗﺎﺭﳜﻬﺎ ﺍﻟﺴﺎﺋﺮ ﻣﻦ ﻋﺎﱂ ﺍﻟﺬﺭ ﺣﲔ ﺧﺎﻃﺒﻬﺎ ﺍﳌﻠﻚ ﺍﻟﻌﻈﻴﻢ) :ﺃﻟﺴﺖ ﺑﺮﺑﻜﻢ( ﻓﻘﺎﻟﺖ :ﺑﻠـﻰ،
ﻓﺤﻤﻠﺖ ﺍﻷﻣﺎﻧﺔ ﺛﻘﻴﻠﺔ ﻋﻈﻴﻤﺔ ،ﻭﺗﺪﻓﻘﺖ ﻣﻮﺍﻛﺐ ﺍﻟﻨﻮﺭ ﻳﻘﻮﺩﻫﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﳛﻄﻮﻫﺎ ﺍﳊﻮﺍﺭﻳﻮﻥ ،ﻭﻟﻠﺮﻛـﺐ
ﻫﺰﻳﺞ ﻫﻮ ﻏﻨﺎﺀ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻮﺍﻛﺐ ﻟﻠﻘﺎﻓﻠﺔ ،ﲰﻮﺍﺕ ﻭﺃﺭﺿﲔ ﻭﺟﺒﺎﻝ ﻭﺷﺠﺮ ﻭﺩﻭﺍﺏ ﻭﳒﻮﻡ ﻭﺃﻓﻼﻙ ﻭﲝﺎﺭ
ﻛﻠﻬﺎ ﺗﺮﺩﺩ ﺗﺴﺒﻴﺢ ﺍﳌﻠﻚ ﺍﻟﻌﻈﻴﻢ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﻭﲢﻤﺪﻩ:
ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﻗﻴﻮﻡ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬ ﻦ.
ﻭﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬ ﻦ.
ﻭﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﻣﻠﻚ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬ ﻦ.
ﺏ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬ ﻦ.ﻭﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﺭ
ﻫﺬﻩ ﺭﺣﻠﺔ ﺍﻟﻘﻮﺍﻓﻞ ﺍﳍﺰﺟﺔ ﺍﻟﱵ ﻳﺒﺎﻫﻲ ﺎ ﺍﳌﻠﻚ ﻣﻼﺋﻜﺘﻪ ،ﻫﺆﻻﺀ ﺃﻭﻟﻴﺎﺋﻲ ﻭﺃﺣﺒﺎﰊ ﻭﻋﺒﻴﺪﻱ ،ﺇﺎ ﻗﻮﺍﻓـﻞ
ﺍﻷﺭﻭﺍﺡ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﻄﻴﺒﺔ ،ﺗﺴﺘﻌﲔ ﻋﻠﻰ ﺛﻘﻞ ﺍﻷﻣﺎﻧﺔ ﺑﺎﻟﻜﻨﻮﺯ ﺍﻵﺗﻴﺔ ﻣﻦ ﲢﺖ ﺍﻟﻌﺮﺵ » ﹶﻻ ﺣ ﻮ ﹶﻝ ﻭ ﹶﻻ ﹸﻗ ﻮ ﹶﺓ ِﺇﻟﱠﺎ
ﺑِﺎﻟﱠﻠ ِﻪ« ٣١٦ﻭﺗﻘﻮﻯ ﺃﺭﻭﺍﺣﻬﻢ ﺑﺎﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ ﻗﻮﺗﹰﺎ ﻭﻏﺬﺍ ًﺀ ) :ﺳﺒﺤﺎ ﹶﻥ ﺍﷲِ ،ﻭﺍﹾﻟ
ﺤ ﻤ ﺪ ِﻟﱠﻠﻪِ ،ﻭﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠـﺎ
ﷲ ﹶﺃ ﹾﻛﺒ ﺮ( ،٣١٧ﻓﺘﻨﺸﺄ ﻋﻼﻗﺔ ﺍﳊﺐ ﺣﻴﺚ ﻳﻠﻬﺞ ﺍﳊﺒﻴﺐ ﺑﺬﻛﺮ ﺣﺒﻴﺒﻪ " ﹶﻛِﻠ ﻤﺘﺎ ِﻥ ﺧﻔِﻴ ﹶﻔﺘـﺎ ِﻥ ﻋﻠﹶـﻰ ﺍﷲُ ،ﻭﺍ ُ
٣١٨
ﺤﻤـ ِﺪ ِﻩ" ﺍﻟﱢﻠﺴﺎﻥِ ،ﹶﺛﻘِﻴﹶﻠﺘﺎ ِﻥ ﻓِﻲ ﺍﳌِﻴﺰﺍﻥِ ،ﺣﺒِﻴﺒﺘﺎ ِﻥ ِﺇﻟﹶﻰ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ :ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﺍﻟ ﻌﻈِﻴﻢِ ،ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠـ ِﻪ ﻭِﺑ
ﻓﺘﻨﺸﻂ ﺍﻷﺭﻭﺍﺡ ﺍﳌﺘﻌﺒﺔ ﻭﺗﻘﺘﺤﻢ ﺍﻟﻌﻘﺒﺔ ﻭﺭﺍﺀ ﺍﻟﻌﻘﺒﺔ ﻟﺘﺒﻠﻎ ﺍﳌﺮﺍﺩ.
ﰲ ﺍﻷﺭﺽ ﺟﻴﻒ ،ﺧﺸﺐ ﻣﺴﻨﺪﺓ ،ﻓﻴﻬﺎ ﲨﺎﻝ ﺍﻟﺼﻮﺭ ،ﻭﳍﺎ ﺻﺮﺍﺥ ﻭﳘﻠﺠﺔ ،ﲤﻸ ﺟﻨﺒﺎﺕ ﳏﻴﻄﻬﻢ ﺍﳊﻘﲑ،
ﳍﻢ ﻧﱳ ﺍﻟﺮﺣﻢ ﺍﻟﻌﻔﻨﺔ ،ﻣﻘﻴﻤﻮﻥ ﻋﻠﻰ ﺃﺩﱏ ﻣﻦ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ،ﻣﻦ ﺃﺟﻠﻬﺎ ﳝﻮﺗـﻮﻥ ،ﻭﻳﺘﻨﺎﻓﺴـﻮﻥ ﻋﻠـﻰ
ﻚ
ﺴﺘ ِﻤﻌﻮ ﹶﻥ ِﺇﹶﻟﻴـ
ﻏﺒﺎﺭﻫﺎ ،ﻭﻳﺘﺒﺎﻫﻮﻥ ﻛﺎﻟﻜﻼﺏ ﻋﻠﻰ ﺍﻟﻌﻈﺎﻡ ﻭﳛﺴﺒﻮﻥ ﺃﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﹰﺎ } ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻳ
- ٣١٥ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٨٠٤ - ٦٤٠٧(٦٥٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼـﺮﻫﺎ
ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺑﻴﺘﻪ ..ﺭﻗﻢ ) ٧٧٩ﻣﺜﻞ ﺍﳊﻲ ﻭﺍﳌﻴﺖ( ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻨﺼﺮﺓ ﻭﺍﻻﻋﺘﺪﺍﺩ ﺑﻪ[
- ٣١٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٦٤٠٩)(٨٧ /٨ﻭﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٧٠٤)(٩٥٣ :
ﻀﺮ؟ ﻗﹶﺎ ﹶﻝ " :ﻟﹶﺎ ،ﻭﹶﻟ ِﻜ ﻦ ﺟﻨﺘ ﹸﻜ ﻢ - ٣١٧ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ » :ﺧﺬﹸﻭﺍ ﺟﻨﺘ ﹸﻜ ﻢ« ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ،ﹶﺃ ِﻣ ﻦ ﻋ ﺪ ﻭ ﹶﻗ ﺪ ﺣ
ﺕ
ﺕ ﻭ ﻣ ﻌ ﱢﻘﺒـﺎﺕٍ ،ﻭﻫـ ﻦ ﺍﹾﻟﺒﺎِﻗﻴـﺎ
ﺠﻨﺒـﺎ ٍ
ﲔ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻣ
ﷲ ﹶﺃ ﹾﻛﺒﺮ ،ﹶﻓِﺈﻧ ﻬ ﻦ ﻳ ﹾﺄِﺗ
ﺤ ﻤ ﺪ ِﻟﱠﻠﻪِ ،ﻭﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﷲُ ،ﻭﺍ ُ
ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ ﹶﻗ ﻮ ﹸﻝ :ﺳ ﺒﺤﺎ ﹶﻥ ﺍﷲِ ،ﻭﺍﹾﻟ
ﺕ " ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ) ( ١٠٦١٧)(٣١٣ /٩ﺻﺤﻴﺢ ﺍﻟﺼﺎِﻟﺤﺎ
- ٣١٨ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٨٠٣ - ٦٤٠٦(٦٥٠ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ
ﻓﻀﻞ ﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺪﻋﺎﺀ ﺭﻗﻢ ) ٢٦٩٤ﺧﻔﻴﻔﺘﺎﻥ( ﺳﻬﻠﺘﺎﻥ) .ﺛﻘﻴﻠﺘﺎﻥ( ﰲ ﻭﺯﻥ ﺛﻮﺍﻤﺎ) .ﺣﺒﻴﺒﺘﺎﻥ( ﳏﺒﻮﺑﺘﺎﻥ ﺃﻱ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﺒﻠﻬﻤﺎ
ﻭﻳﻮﺻﻞ ﺍﳋﲑ ﻟﻘﺎﺋﻠﻬﻤﺎ ﻭﻳﻜﺮﻣﻪ[
٢٠٦
ﺖ ﺗ ﻬﺪِﻱ ﺍﹾﻟ ﻌ ﻤ ﻲ ﻭﹶﻟ ﻮ ﻛﹶﺎﻧﻮﺍ ﻟﹶﺎ
ﻚ ﹶﺃﹶﻓﹶﺄ ﻧ
ﺼ ﻢ ﻭﹶﻟ ﻮ ﻛﹶﺎﻧﻮﺍ ﻟﹶﺎ ﻳ ﻌ ِﻘﻠﹸﻮ ﹶﻥ ) (٤٢ﻭ ِﻣﻨ ﻬ ﻢ ﻣ ﻦ ﻳﻨ ﹸﻈ ﺮ ِﺇﹶﻟﻴ
ﺖ ﺗﺴِ ﻤ ﻊ ﺍﻟ
ﹶﺃﹶﻓﹶﺄﻧ
ﺼﺮﻭ ﹶﻥ )] { (٤٣ﻳﻮﻧﺲ[. ﻳﺒ ِ
ﺝ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ﻓِﻲ ﺯِﻳﻨِﺘ ِﻪ{ ]ﺍﻟﻘﺼﺺ [٧٩ :ﻓﻴﻔﻌﻞ ﺳﺤﺮ ﺍﻟﱪﻳﻖ ﺍﻟﻜﺎﺫﺏ ﺃﺛﺮﻩ ﻋﻠـﻰ ﺨ ﺮ
ﻭﺗﺘﻜﺮﺭ ﺍﻟﻌﱪﺓ } ﹶﻓ
ﻆ
ﺖ ﹶﻟﻨﺎ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﺃﹸﻭِﺗ ﻲ ﻗﹶﺎﺭﻭ ﹸﻥ ِﺇﻧـ ﻪ ﻟﹶـﺬﹸﻭ ﺣـ ﱟ ﺤﻴﺎ ﹶﺓ ﺍﻟ ﺪﻧﻴﺎ ﻳﺎﹶﻟﻴ
ﺍﳉﻬﻠﺔ ﻓﻴﺼﺮﺧﻮﻥ} :ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ﻳﺮِﻳﺪﻭ ﹶﻥ ﺍﹾﻟ
ﺏ ﺍﻟﱠﻠ ِﻪ ﺧﻴ ﺮ ِﻟ ﻤ ﻦ
ﻋﻈِﻴ ٍﻢ{ ]ﺍﻟﻘﺼﺺ [٧٩ :ﻓﻴﻌﻆ ﺍﻟﻌﺎﳌﻮﻥ ﺑﺎﳊﻘﺎﺋﻖ } :ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ﺃﹸﻭﺗﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻭﻳﹶﻠ ﹸﻜ ﻢ ﹶﺛﻮﺍ
ﺁ ﻣ ﻦ ﻭ ﻋ ِﻤ ﹶﻞ ﺻﺎِﻟﺤﺎ ﻭﻟﹶﺎ ﻳﹶﻠﻘﱠﺎﻫﺎ ِﺇﻟﱠﺎ ﺍﻟﺼﺎِﺑﺮﻭ ﹶﻥ{ ]ﺍﻟﻘﺼﺺ.[٨٠ :
ﺗﻠﻚ ﳏﻨﺔ ﺍﻟﺒﺼﲑﺓ ﺍﳊﻴﺔ ﺑﺬﻛﺮ ﺍﷲ ﺃﻣﺎﻡ ﺍﳉﻤﻮﻉ ﺍﻟﺘﺎﺋﻬﺔ ﺑﺒﻬﺮﺝ ﺍﻟﻌﺎﺟﻠﺔ.
ﻭﳝﻀﻲ ﺭﻛﺐ ﺍﳊﻴﺎﺓ ﻭﺍﻷﺭﻭﺍﺡ ﻣﺒﻜﺮﺓ ﻋﻠﻰ ﻛﻞ ﺻﻌﺪ ،ﻣﺴﺒﺤﹰﺎ ﰲ ﻛﻞ ﻭﺍﺩ ،ﺗﺸﻬﺪ ﻟـﻪ ﺫﺭﺍﺕ ﺍﻷﺭﺽ
ﻭﺍﳍﻮﺍﺀ ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﺪﻭﺍﺏ ،ﻭﺗﺼﻠﻲ ﻋﻠﻴﻪ ﻭﺗﺴﺘﻐﻔﺮ ﻟﻪ ﻣﻼﺋﻜﺔ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ.
ﻫﺬﻩ ﻫﻲ ﺍﳊﻴﺎﺓ ،ﺣﻴﺎﺓ ﰲ ﺍﻷﻧﻔﺎﺱ ﻭﺍﻷﺭﻭﺍﺡ ،ﻭﺍﻟﺒﺎﻗﻲ " ﻣﻠﻌﻮﻥ ﻣﻄﺮﻭﺩ " ﻓﺎﻟﺪﻧﻴﺎ ﻣﻠﻌﻮﻧﺔ ﻣﻠﻌﻮﻥ ﻣﺎ ﻓﻴﻬـﺎ
ﺇﻻ ﺫﻛﺮ ﺍﷲ ﻭﻣﺎ ﻭﺍﻻﻩ ﻭﻋﺎﳌﹰﺎ ﻭﻣﺘﻌﻠﻤﹰﺎ.
ﻚ ﹶﺛﻮﺍﺑﺎ ﻭ ﺧﻴ ﺮ ﹶﺃ ﻣﻠﹰﺎ { ]ﺍﻟﻜﻬـﻒ:
ﺕ ﺧﻴ ﺮ ِﻋ ﻨ ﺪ ﺭﺑ
ﺕ ﺍﻟﺼﺎِﻟﺤﺎ
ﺤﻴﺎ ِﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﹾﻟﺒﺎِﻗﻴﺎ
}ﺍﹾﻟﻤﺎ ﹸﻝ ﻭﺍﹾﻟﺒﻨﻮ ﹶﻥ ﺯِﻳﻨ ﹸﺔ ﺍﹾﻟ
.[٤٦
ﺠ ِﺮ ﺧﻴ ﺮ ِﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣﺎ ﻓِﻴﻬﺎ".٣١٩ ﺸﺔﹶ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝ " :ﺭ ﹾﻛ ﻌﺘﺎ ﺍﹾﻟ ﹶﻔ
ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﺠ ﺪ ﹰﺓ ِﺇﻟﱠﺎ ﺭﹶﻓ ﻌ ﻪ ﺍﻟﱠﻠ ﻪ ِﺑﻬـﺎ ﺩ ﺭﺟـﺔﹰ،
ﺠ ﺪ ِﻟﱠﻠ ِﻪ ﺳ
ﺴ
ﻭ ﻋ ﻦ ﹶﺛ ﻮﺑﺎﻥﹶ ،ﻣ ﻮﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ» :ﻣﺎ ِﻣ ﻦ ﻋﺒ ٍﺪ ﻳ ﺆ ِﻣﻦ ،ﻳ
ﻂ ﻋﻨ ﻪ ِﺑﻬﺎ ﺧﻄِﻴﹶﺌ ﹰﺔ«.٣٢٠
ﻭ ﺣ ﱠ
ﻫﺬﻩ ﻫﻲ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻟﻜﻨﻮﺯ ،ﻳﻄﻮﻳﻬﺎ ﺍﻟﻌﺎﻗﻠﻮﻥ ﰲ ﺳﺮ ،ﻓﺘﺤﻴﻲ ﺃﺭﻭﺍﺣﻬﻢ ،ﻷﻥ ﺍﻷﺷﻴﺎﺀ ﻟﻴﺲ ﺑﻮﺟﻮﺩﻫﺎ ﻓﻘﻂ
ﻟﻜﻦ ﺑﻘﻴﺎﻣﻬﺎ ﻋﻠﻰ ﻣﻘﺼﺪ ﻭﺟﻮﺩﻫﺎ ،ﻭﺃﻋﻈﻢ ﺍﳌﻘﺎﺻﺪ ﻫﻮ ﻋﺒﺎﺩﺓ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﳉﻠﻴﻞ ،ﺣﻴﻨﻬﺎ ﺗﻜﻮﻥ ﻓﻴﻬﺎ
ﺍﻷﺭﻭﺍﺡ ،ﻓﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺭﻭﺡ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ،ﻭﺣﲔ ﺗﻨﺘﻬﻲ ﻣﻦ ﺃﻟﺴﻨﺔ ﺍﳋﻠﻖ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴـﺪ ﺗﻘـﻮﻡ
ﷲ ":ﻟﹶﺎ ﺗﻘﹸﻮ ﻡ ﺍﻟﺴﺎ ﻋ ﹸﺔ ﻋﻠﹶﻰ ﹶﺃ ﺣ ٍﺪ ﻳﻘﹸـﻮ ﹸﻝ :ﺍﷲُ،
ﺍﻟﺴﺎﻋﺔ ﻭﻳﻨﺘﻬﻲ ﺍﻟﻮﺟﻮﺩ ،ﻋ ﻦ ﹶﺃﻧﺲٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ " .٣٢١ﺣﻴﻨﻬﺎ ﻻ ﺗﺒﻘﻰ ﺇﻻ ﺍﳉﻴﻒ ﺍﻟﻨﺘﻨﺔ ،ﻭﻗﻮﺩ ﺟﻬﻨﻢ. ﺍُ
ﻒ ﻣِـ ﻦ
ﺴ ﻬ ﻢ ﻃﹶـﺎِﺋ
ﰲ ﺭﻛﺐ ﺍﻟﺪﻋﺎﺓ ﻭﺍﺎﻫﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺒﺎﺩ ﻭﺗﺮﻛﻮﺍ ﺍﳊﻴﺎﺓ }ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﹶﻘﻮﺍ ِﺇﺫﹶﺍ ﻣ
ﺼﺮﻭ ﹶﻥ{ ]ﺍﻷﻋﺮﺍﻑ.[٢٠١ : ﺸﻴﻄﹶﺎ ِﻥ ﺗ ﹶﺬ ﱠﻛ ﺮﻭﺍ ﹶﻓِﺈﺫﹶﺍ ﻫ ﻢ ﻣﺒ ِ
ﺍﻟ
ﺏ{
ﻣﻌﻬﻢ ﺗﻄﻤﺌﻦ ﺍﻟﻘﻠﻮﺏ} :ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭﺗ ﹾﻄ ﻤِﺌ ﻦ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻟﹶﺎ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟﻠﱠـ ِﻪ ﺗ ﹾﻄﻤـِﺌ ﻦ ﺍﹾﻟ ﹸﻘﻠﹸـﻮ
]ﺍﻟﺮﻋﺪ.[٢٨ :
- ٣١٩ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )) ،(١٣١ /٥ﻡ( (٧٢٥) - ٩٦
- ٣٢٠ﺗﻌﻈﻴﻢ ﻗﺪﺭ ﺍﻟﺼﻼﺓ ﶈﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﳌﺮﻭﺯﻱ ) ( ٣٠٠)(٣٢٠ /١ﻭﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠـﻲ ﺑـﻦ ﻧـﺎﻳﻒ ﺍﻟﺸـﺤﻮﺩ )ﺹ:
(٤٨٨)(١٧٢
- ٣٢١ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(١٤٨)(٧١ :
٢٠٧
ﻣﻌﻬﻢ ﻛﻞ ﺍﻟﺼﻔﻘﺎﺕ ﺭﺍﲝﺔ ،ﺇﻥ ﻣﺴﻬﻢ ﺧﲑ ﺷﻜﺮﻭﺍ ﻭﺇﻥ ﻣﺴﻬﻢ ﺿﺮ ﺻﱪﻭﺍ ،ﻓﻜﻞ ﺃﻣﺮﻫﻢ ﳍﻢ ﺧﲑ ﻣﻌﻬﻢ
ﺇﻥ ﻗﺘﻠﺖ ﻓﺮﲪﺔ ﻭﺇﻥ ﻣﺖ ﻓﺮﲪﺔ } :ﻭﹶﻟِﺌ ﻦ ﹸﻗﺘِ ﹾﻠﺘ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻭ ﻣﺘ ﻢ ﹶﻟ ﻤ ﻐ ِﻔ ﺮﹲﺓ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭ ﺣ ﻤ ﹲﺔ ﺧﻴ ﺮ ِﻣﻤـﺎ
ﺠ ﻤﻌﻮ ﹶﻥ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ.٣٢٢[١٥٧ : ﻳ
ﻱ
ﺴِﻠﻢٍ ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺷ ﻬ ﺪ ﻋﻠﹶﻰ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻭﹶﺃﺑِﻲ ﺳـﻌِﻴ ٍﺪ ﺍﹾﻟﺨـ ﺪ ِﺭ ﻣﻌﻬﻢ ﺻﺤﺒﺔ ﺍﳌﻼﺋﻜﺔ ،ﻋ ِﻦ ﺍﹾﻟﹶﺄ ﹶﻏ ﺮ ﹶﺃﺑِﻲ ﻣ
ﷲ ﻋ ﺰ ﻭﺟـ ﱠﻞ ِﺇﻟﱠـﺎ ﺣﻔﱠـﺘ ﻬ ﻢ ﺍﹾﻟ ﻤﻠﹶﺎِﺋﻜﹶـﺔﹸ، ﹶﺃﻧ ﻬﻤﺎ ﺷ ِﻬﺪﺍ ﻋﻠﹶﻰ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ» :ﻟﹶﺎ ﻳ ﹾﻘ ﻌ ﺪ ﹶﻗ ﻮ ﻡ ﻳ ﹾﺬ ﹸﻛﺮﻭ ﹶﻥ ﺍ َ
٣٢٣
ﷲ ﻓِﻴ ﻤ ﻦ ِﻋﻨ ﺪ ﻩ«
ﺴﻜِﻴﻨﺔﹸ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﻫ ﻢ ﺍ ُ ﺖ ﻋﹶﻠﻴ ِﻬ ِﻢ ﺍﻟ ﺸﻴﺘ ﻬﻢ ﺍﻟ ﺮ ﺣ ﻤﺔﹸ ،ﻭﻧ ﺰﹶﻟ
ﻭ ﹶﻏ ِ
ﺺ ﺍﷲ ﻋﻠﻰ ﺣﺒﻴﺒﻪ ﺫﻛﺮ ﺍﻟﻔﺘﻴﺔ ﺍﻟﻐﺮﺑـﺎﺀ ﺍﻟـﺬﻳﻦ
ﻫﺬﺍ ﻫﻮ ﺭﻛﺐ ﺍﻷﺣﻴﺎﺀ ﻓﻼ ﺗﻌﺪ ﻋﻴﻨﺎﻙ ﻋﻨﻬﻢ ،ﻓﺒﻌﺪ ﺃﻥ ﻗ
ﻫﺎﺟﺮﻭﺍ ﻓﺮﺍﺭﹰﺍ ﺑﺪﻳﻨﻬﻢ ،ﻭﺍﻟﻌﺎﱂ ﺑﺄﻣﻮﺍﺟﻪ ﻣﺸﻐﻮﻝ ﻋﻨﻬﻢ ،ﻣﺸﻐﻮﻝ ﺑﺼﻔﻘﺎﺗﻪ ﻭﻫﺮﺝ ﺃﻫﻠﻪ ﻭﺗﻘﻠﺐ ﺍﻷﻣـﻮﺍﻝ
ﻼ ﻋﻨﺪ ﻫﺆﻻﺀ
ﻭﺍﻟﻘﻮﺍﻓﻞ ﻓﻴﻪ ،ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﺮﻳﺾ ﻣﻀﻰ ،ﻣﻀﻰ ﻭﱂ ﻳﺬﻛﺮ ﺑﺸﻲﺀ ،ﻟﻜﻨﻪ ﻭﻗﻒ ﻣﺘﺄﻣ ﹰ
" ﺍﻟﻔﺘﻴﺔ " ،ﺧﻠﹼﺪ ﺍﷲ ﺫﻛﺮﻫﻢ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻈﻴﻢ ،ﻭﻗﺺ ﺍﳊﻜﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﻷﻥ ﻫـﺆﻻﺀ ﻫـﻢ ﻋﻼﻣـﺎﺕ
ﺍﻟﺘﺎﺭﻳﺦ ﻓﻘﻂ ،ﻟﻴﺲ ﺍﳌﻠﻮﻙ ﻭﻻ ﺍﻷﺛﺮﻳﺎﺀ ﻭﻻ ﺍﻟﻘﻮﺍﺩ ،ﺑﻞ ﻫﺆﻻﺀ "ﺍﻟﻔﺘﻴﺔ" ﺍﻟﻀﻌﻔﺎﺀ ،ﻳﺄﻭﻭﻥ ﺇﱃ ﻏﺎﺭ } ﺳﺒ ﻌ ﹲﺔ
ﻭﺛﹶﺎ ِﻣﻨ ﻬ ﻢ ﹶﻛ ﹾﻠﺒ ﻬ ﻢ{ ]ﺍﻟﻜﻬﻒ ،[٢٢ :ﺑﻼ ﻃﺒﻞ ﻭﻻ ﻣﺰﻣﺎﺭ ،ﻭﻻ ﻣﻮﺍﻛﺐ ،ﻭﻳﺴﺪﻝ ﺍﻟﺰﻣﻦ ﻋﻠﻴﻬﻢ ﺭﺩﺍﺀﻩ ﺑﻼ
ﻚ ﻣـ ﻊ ﺴ
ﺻِﺒ ﺮ ﻧ ﹾﻔ
ﺫﻛﺮ ﻛﺎﺫﺏ ﻣﺒﻬﺮﺝ ،ﺑﻌﺪ ﺫﻛﺮ ﻫﺆﻻﺀ "ﺍﻷﻋﻴﺎﻥ" ﻳﻘﻮﻝ ﺍﷲ ﳊﺒﻴﺒﻪ ﺍﳌﺼﻄﻔﻰ } :ﻭﺍ
ﺤﻴﺎ ِﺓ ﺍﻟـ ﺪﻧﻴﺎ ﻭﻟﹶـﺎ
ﺸ ﻲ ﻳﺮِﻳﺪﻭ ﹶﻥ ﻭ ﺟ ﻬ ﻪ ﻭﻟﹶﺎ ﺗ ﻌ ﺪ ﻋﻴﻨﺎ ﻙ ﻋﻨ ﻬ ﻢ ﺗﺮِﻳ ﺪ ﺯِﻳﻨ ﹶﺔ ﺍﹾﻟ
ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺪﻋﻮ ﹶﻥ ﺭﺑ ﻬ ﻢ ﺑِﺎﹾﻟ ﻐﺪﺍ ِﺓ ﻭﺍﹾﻟ ﻌ ِ
ﺗ ِﻄ ﻊ ﻣ ﻦ ﹶﺃ ﹾﻏ ﹶﻔ ﹾﻠﻨﺎ ﹶﻗ ﹾﻠﺒ ﻪ ﻋ ﻦ ﺫِ ﹾﻛ ِﺮﻧﺎ ﻭﺍﺗﺒ ﻊ ﻫﻮﺍ ﻩ ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﻣ ﺮ ﻩ ﹸﻓ ﺮﻃﹰﺎ{ ]ﺍﻟﻜﻬﻒ ،[٢٨ :ﻓﻤﻊ ﻣﺜﻞ ﻫﺆﻻﺀ ﻛﻦ.
ﻫﺬﺍ ﻫﻮ ﺗﺎﺭﻳﺦ "ﺍﻟﻔﺘﻴﺎﻥ" ،ﺗﺎﺭﻳﺦ ﺧﺎﺹ ﻻ ﺗﺴﺠﻞ ﻓﻴﻪ ﺃﻋﺪﺍﺩ ﺍﻟﻘﺼﻮﺭ ،ﻭﻻ ﺃﻃﻨﺎﻥ ﺍﻷﻣـﻮﺍﻝ ،ﻭﻻ ﻋـﺪﺩ
ﺍﳉﻨﻮﺩ ،ﻻ ﺗﺴﺠﻞ ﻓﻴﻪ ﺯﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺃﺭﺩﺕ ﻫﺬﻩ ﻓﺎﺻﺮﻑ ﻭﺟﻬﻚ ﻋﻦ ﻫﺆﻻﺀ ،ﻭﻛﻦ ﻫﻨـﺎﻙ ﺣﻴـﺚ
ﺍﻟﻐﺎﻓﻠﲔ ﻋﻦ ﺫﻛﺮ ﺍﷲ ،ﻫﻨﺎﻙ ﺳﺘﺠﺪ ﻛﻞ ﻣﺎ ﺗﺮﻳﺪ ﻣﻦ ﺯﻳﻨﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﺳﺘﺠﺪ ﻭﺯﺍﺭﺓ ﻋﻨـﺪ ﻓﺮﻋـﻮﻥ،
ﻭﺳﺘﺠﺪ ﻣﺎ ﹰﻻ ﻋﻨﺪ ﻗﺎﺭﻭﻥ ،ﻭﺳﺘﺠﺪ ﻛﻞ ﻣﺎ ﺗﺸﺘﻬﻲ ﻧﻔﺴﻚ ،ﻭﺳﺘﻠﻎ ﰲ ﺫﻟﻚ ﻛﺎﻟﻜﻠﺐ ،ﻟﻜﻦ ﻣﺎﻟـﻚ ﻻ
ﺷﻲﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ.
ﻣﻊ "ﺍﻟﻔﺘﻴﺎﻥ" ،ﻣﻊ ﺍﻟﺬﺍﻛﺮﻳﻦ ﷲ ﺗﻌﺎﱃ ﻳﻜﺘﺐ ﺗﺎﺭﻳﺦ ﺁﺧﺮ ،ﺗﺎﺭﻳﺦ ﺑﺪﺭﻱ ﻭﺃﺣﺪﻱ ﻭﺧﻨﺪﻗﻲ ،ﺗﺎﺭﻳﺦ ﻳﺆﻗﺖ
ﻋﻠﻰ ﺇﻳﻘﺎﻉ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﺸﻬﺪﺍﺀ ،ﻭﺗﺼﺒﻎ ﺃﻳﺎﻣﻪ ﺑﻔﺘﻴﺔ ﻳﻬﺎﺟﺮﻭﻥ ،ﻭﻓﺘﻴﺔ ﻳﺆﺳﺮﻭﻥ ،ﻭﻓﺘﻴﺔ ﻳﻘﺘﻠﻮﻥ ﻭﻳﻘﺘﻠـﻮﻥ،
ﺴ ﺮ ﻭﻳﻮﻡ ﻧﺴﺎﺀ ،ﻭﺣﺒﻴﺐ ﳜﻄﻒ ﻋﻠﻰ ﺑﺌﺮ ﻣﻌﻮﻧﺔ ،٣٢٤ﻭﻳﻮﻣﹰﺎ ﳒﻮﻉ ﻓﻨﺴﺄﻝ ﺍﷲ ﻭﻳﻮﻡ ﻧﺸﺒﻊ ﻓﻨﺤﻤﺪ ﻭﻳﻮﻡ ﻧ
ﺍﷲ.
٢٠٨
ﻫﺬﺍ ﻫﻮ ﺗﺎﺭﻳﺦ ﺍﻷﺣﻴﺎﺀ ،ﻭﻫﻜﺬﺍ ﺗﺪﺧﻞ ﻣﻊ "ﺍﻟﺼﺎﳊﲔ" ،ﻭﺃﻣﺎ ﻫﻨﺎﻙ ﻓﻬﻮ ﺗﺎﺭﻳﺦ "ﺍﻷﻣـﻮﺍﺕ" ﺇﻥ ﻛـﺎﻥ
ﻟﻸﻣﻮﺍﺕ ﻭﺍﳉﻴﻒ ﺗﺎﺭﻳﺦ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﺤﻘِﻴ ِﻘﻴ ﹶﺔ ﺍﱠﻟﺘِﻲ ﻟﹶﺎ ﹶﻓﻨﺎ َﺀ ﹶﻟﻬـﺎ
ﺤﻴﺎ ﹶﺓ ﺍﹾﻟ
ﺙ ﺍﹾﻟ
ﺕ ﺗﻮ ِﺭ ﹸ
ﺤ ﻲ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ﻳﻤﻮ ﺚ ِﺇﳝﺎ ٌﺀ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﻣﺪﺍ ﻭ ﻣ ﹶﺔ ِﺫ ﹾﻛ ِﺮ ﺍﹾﻟ ﺤﺪِﻳ ِ ﻓِﻲ ﺍﹾﻟ
٣٢٥
ﹶﻛﻤﺎ ﻗِﻴ ﹶﻞ :ﹶﺃ ﻭِﻟﻴﺎ ُﺀ ﺍﻟﱠﻠ ِﻪ ﻟﹶﺎ ﻳﻤﻮﺗﻮ ﹶﻥ ﻭﹶﻟ ِﻜ ﻦ ﻳﻨﺘ ِﻘﻠﹸﻮ ﹶﻥ ِﻣ ﻦ ﺩﺍ ٍﺭ ِﺇﻟﹶﻰ ﺩﺍ ٍﺭ.
ﺃﻫﻢ ﻓﻮﺍﺋﺪ ﺍﻟﺬﻛﺮ:
- ١ﺃﻧﻪ ﻳﻄﺮﺩ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻳﻘﻤﻌﻪ ،ﻭﻳﻜﺴﺮﻩ.
- ٢ﺃﻧﻪ ﻳﺮﺿﻲ ﺍﻟﺮﲪﻦ ،ﻋ ﺰ ﻭﺟﻞ.
- ٣ﺃﻧﻪ ﻳﺰﻳﻞ ﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻋﻦ ﺍﻟﻘﻠﺐ.
- ٤ﺃﻧﻪ ﳚﻠﺐ ﻟﻠﻘﻠﺐ ﺍﻟﻔﺮﺡ ،ﻭﺍﻟﺴﺮﻭﺭ ،ﻭﺍﻟﻨﺸﺎﻁ ،ﻭﺍﳊﺒﻮﺭ.
- ٥ﺃﻧﻪ ﻳﻘﻮﻱ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺒﺪﻥ.
- ٦ﺃﻧﻪ ﻳﻨﻮﺭ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻮﺟﻪ.
- ٧ﺃﻧﻪ ﳚﻠﺐ ﺍﻟﺮﺯﻕ.
- ٨ﺃﻧﻪ ﻳﻜﺴﻮ ﺍﻟﺬﺍﻛﺮ ﺍﳉﻼﻟﺔ ،ﻭﺍﳌﻬﺎﺑﺔ ،ﻭﺍﻟﻨﻀﺮﺓ.
- ٩ﺃﻧﻪ ﻳﻮﺭﺙ ﺍﶈﺒﺔ ﺍﻟﱵ ﻫﻲ ﺭﻭﺡ ﺍﻹِﺳﻼﻡ ،ﻭﻗﻄﺐ ﺭﺣﻰ ﺍﻟﺪﻳﻦ ،ﻭﻣﺪﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻨﺠﺎﺓ؛ ﻓﻘﺪ ﺟﻌﻞ
ﺍﷲ ﻟﻜﻞ ﺷﻲ ٍﺀ ﺳﺒﺒﺎ ،ﻭﺟﻌﻞ ﺳﺒﺐ ﺍﶈﺒﺔ ﺩﻭﺍﻡ ﺍﻟﺬﻛﺮ؛ ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺎﻝ ﳏﺒﺔ ﺍﷲ ،ﻓﻠﻴﻠﻬﺞ ﺑﺬﻛﺮﻩ.
- ١٠ﺃﻧﻪ ﻳﻮﺭﺙ ﺍﻹﻧﺎﺑﺔ ،ﻭﻫﻲ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ،ﻓﻤﻦ ﺃﻛﺜﺮ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ﺑـﺬﻛﺮﻩ ،ﺃﻭﺭﺛـﻪ ﺫﻟـﻚ
ﺭﺟﻮﻋﻪ ﺑﻘﻠﺒﻪ ﰲ ﻛﻞ ﺃﺣﻮﺍﻟﻪ ،ﻓﻴﺒﻘﻰ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ ﻣ ﹾﻔﺰﻋﻪ ،ﻭﻣﻠﺠﺄﻩ ،ﻭﻣﻼﺫﻩ ،ﻭﻣﻬﺮﺑﻪ ﻋﻨـﺪ ﺍﻟﻨـﻮﺍﺯﻝ
ﻭﺍﻟﺒﻼﻳﺎ.
ﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻌﻠﻰ ﻗﺪﺭ ﺫﻛﺮﻩ ﷲ ﻳﻜﻮﻥ ﻗﺮﺑﻪ ﻣﻨﻪ ،ﻭﻋﻠﻰ ﻗﺪﺭ ﻏﻔﻠﺘﻪ ﻳﻜـﻮﻥ - ١١ﺃﻧﻪ ﻳﻮﺭﺙ ﺍﻟ ﹸﻘ ﺮ
ﺑﻌﺪﻩ ﻋﻨﻪ.
- ١٢ﺃﻧﻪ ﻳﻔﺘﺢ ﻟﻪ ﺑﺎﺑﺎ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺮﻓﺔ ،ﻭﻛﻠﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﻛﺮ ،ﺍﺯﺩﺍﺩ ﻣﻦ ﺍﳌﻌﺮﻓﺔ.
- ١٣ﺃﻧﻪ ﻳﻮﺭﺙ ﺫﻛﺮ ﺍﷲ ﻟﻌﺒﺪﻩ؛ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻓﹶﺎ ﹾﺫ ﹸﻛﺮﻭﻧِﻲ ﹶﺃ ﹾﺫ ﹸﻛ ﺮ ﹸﻛ ﻢ{ ]ﺍﻟﺒﻘﺮﺓ.[١٥٢ :
ﻼ.ﻭﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺬﻛﺮ ﺇ ﱠﻻ ﻫﺬﻩ ﻭﺣﺪﻫﺎ ،ﻟﻜﻔﻰ ﺑﻪ ﺷﺮﻓﹰﺎ ﻭﻓﻀ ﹰ
ﻂ ﺍﳋﻄﺎﻳﺎ ﻭﻳﺬﻫﺒﻬﺎ؛ ﻓﺈﻧﻪ ﻣﻦ ﺃﻋﻈﻢ ﺍﳊﺴﻨﺎﺕ ،ﻭﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ. - ١٤ﺃﻧﻪ ﳛ ﱡ
- ١٥ﺃﻧﻪ ﻳﺰﻳﻞ ﺍﻟﻮﺣﺸﺔ ﺍﻟﱵ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،ﻭﻫﻲ ﻻ ﺗﺰﻭﻝ ﺇ ﱠﻻ ﺑﺎﻟﺬﻛﺮ.
٢٠٩
- ١٦ﺃﻧﻪ ﻣﻨﺠﺎﺓ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ،ﻭﺃﻧﻪ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻟﺴﻜﻴﻨﺔ ﻭﻏﺸﻴﺎﻥ ﺍﻟﺮﲪـﺔ ،ﻭﺣﻔـﻮﻑ ﺍﳌﻼﺋﻜـﺔ
ﺑﺎﻟﺬﻛﺮ.
- ١٧ﺃﻧﻪ ﺳﺒﺐ ﺍﺷﺘﻐﺎﻝ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﻟﻐِﻴﺒﺔ ،ﻭﺍﻟﻨﻤﻴﻤﺔ ،ﻭﺍﻟﻜﺬﺏ ،ﻭﺍﻟﻔﺤﺶ ،ﻭﺍﻟﺒﺎﻃﻞ ،ﻭﺳﺎﺋﺮ ﻣﻌﺎﺻـﻲ
ﺍﻟﻠﺴﺎﻥ؛ ﻓﻤﻦ ﻋﻮﺩ ﻟﺴﺎﻧﻪ ﺫﻛﺮ ﺍﷲ ،ﺻﺎﻥ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻠﻐﻮ ،ﻭﻣﻦ ﻳﺒﺲ ﻟﺴﺎﻧﻪ ﻋـﻦ ﺫﻛـﺮ ﺍﷲ،
ﺗﺮﻃﱠﺐ ﺑﻜﻞ ﻟﻐﻮ ﻭﺑﺎﻃﻞ ﻭﻓﺤﺶ ،ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇ ﱠﻻ ﺑﺎﷲ.
- ١٨ﺃﻧﻪ ﺃﻳﺴﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻭﻫﻮ ﻣِﻦ ﺃ ﺟﻠﱢﻬﺎ ،ﻭﺃﻓﻀﻠﻬﺎ ،ﻭﺃﻛﺮﻣﻬﺎ ﻋﻠﻰ ﺍﷲ؛ ﻓﺈ ﱠﻥ ﺣﺮﻛﺔ ﺍﻟﻠﺴـﺎﻥ ﺃﺧـﻒ
ﺸ ﻖ ﻋﻠﻴﻪ
ﺣﺮﻛﺎﺕ ﺍﳉﻮﺍﺭﺡ ،ﻭﻟﻮ ﲢﺮﻙ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺑﻘﺪﺭ ﺣﺮﻛﺔ ﺍﻟﻠﺴﺎﻥ ،ﹶﻟ
ﻏﺎﻳﺔ ﺍﳌﺸﻘﺔ ،ﺑﻞ ﻻ ﳝﻜﻨﻪ ﺫﻟﻚ.
- ١٩ﺃﻧﻪ ِﻏﺮﺍﺱ ﺍﳉﻨﺔ؛ ﻓﻔﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﺮﻓﻌﻪ" :ﺇ ﱠﻥ ﺍﳉﻨ ﹶﺔ ﻃﻴﺒﺔ ﺍﻟﺘﺮﺑﺔ ﻋﺬﺑﺔ ﺍﳌﺎﺀ ،ﻭﺇﻧﻬﺎ ﻗﻴﻌﺎﻥ،
ﻭﺇ ﱠﻥ ﻏِﺮﺍﺳﻬﺎ :ﺳﺒﺤﺎﻥ ﺍﷲ ،ﻭﺍﳊﻤﺪ ﷲ ،ﻭﻻ ﺇﻟ ﻪ ﺇ ﱠﻻ ﺍﷲ ،ﻭﺍﷲ ﺃﻛﱪ" ]ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗـﺎﻝ :ﺣـﺪﻳﺚ
ﺣﺴﻦ ﻏﺮﻳﺐ[.
- ٢٠ﺃ ﱠﻥ ﺍﻟﻌﻄﺎﺀ ﻭﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﺭﺗﺐ ﻋﻠﻴﻪ ﱂ ﻳﺮﺗﺐ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻤﺎﻝ؛ ﻛﻤﺎ ﺩﻟﺖ ﻋﻠﻰ ﺫﻟـﻚ
ﺃﺣﺎﺩﻳﺚ ﻓﻀﻞ ﺍﻟﺘﺴﺒﻴﺢ ،ﻭﺍﻟﺘﺤﻤﻴﺪ ،ﻭﺍﻟﺘﻬﻠﻴﻞ ،ﻭﻏﲑﻫﺎ.
- ٢١ﺃ ﱠﻥ ﺩﻭﺍﻡ ﺫﻛﺮ ﺍﻟﺮﺏ ﻳﻮﺟﺐ ﺍﻷﻣﺎﻥ ﻣﻦ ﻧﺴﻴﺎﻧﻪ ﺍﻟﺬﻱ ﻫﻮ ﺷﻘﺎﺀ ﺍﻟﻌﺒﺪ ﰲ ﻣﻌﺎﺷﻪ ﻭﻣﻌـﺎﺩﻩ؛ ﻗـﺎﻝ
ﻚ ﻫ ﻢ ﺍﹾﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ )] {(١٩ﺍﳊﺸﺮ[ ،ﻓﻠﻮ ﱂ
ﺴ ﻬ ﻢ ﺃﹸﻭﹶﻟِﺌ
ﺗﻌﺎﱃ } :ﻭﻟﹶﺎ ﺗﻜﹸﻮﻧﻮﺍ ﻛﹶﺎﱠﻟﺬِﻳ ﻦ ﻧﺴﻮﺍ ﺍﻟﱠﻠ ﻪ ﹶﻓﹶﺄﻧﺴﺎ ﻫ ﻢ ﺃﹶﻧ ﹸﻔ
ﻳﻜﻦ ﰲ ﻓﻮﺍﺋﺪ ﺍﻟﺬﻛﺮ ﻭﺇﺩﺍﻣﺘﻪ ﺇ ﱠﻻ ﻫﺬﻩ ﺍﻟﻔﺎﺋﺪﺓ ،ﻟﻜﻔﻰ ﺎ.
ﻗﺎﻝ ﰲ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ :ﲰﻌﺖ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﺭﲪﻪ ﺍﷲ -ﻳﻘﻮﻝ :ﺇ ﱠﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺟﻨـﺔ ﻣـﻦ ﱂ
ﻳﺪﺧﻠﻬﺎ ﱂ ﻳﺪﺧﻞ ﺟﻨﺔ ﺍﻵﺧﺮﺓ ،ﻳﻌﲏ :ﺫﻛﺮ ﺍﷲ ﻭﺍﻣﺘﻼﺀ ﺍﻟﻘﻠﺐ ﲟﺤﺒﺘﻪ ،ﻭﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﺑﻪ.
ﻓﻔﻴﻪ :ﺛﻮﺍﺏ ﻋﺎﺟﻞ ،ﻭﺟﻨﺔ ﺣﺎﺿﺮﺓ ،ﻭﻋﻴﺸﺔ ﻣﺮﺿﻴﺔ ،ﻻ ﻧﺴﺒﺔ ﻟﻌﻴﺶ ﺍﳌﻠﻮﻙ ﺇﻟﻴﻬﺎ ﺃﻟﺒﺘـﺔ ،ﻭﰲ ﺍﻟﻨﺴـﻴﺎﻥ
ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ :ﳘﻮﻡ ،ﻭﻏﻤﻮﻡ ،ﻭﺃﺣﺰﺍﻥ ،ﻭﺿﻴﻖ ،ﻭﻋﻘﻮﺑﺎﺕ ﻋﺎﺟﻠﺔ ،ﻭﻧﺎﺭ ﺩﻧﻴﻮﻳﺔ ،ﻭﺟﻬﻨﻢ ﺣﺎﺿـﺮﺓ،
ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻣﻨﻬﺎ.
- ٢٢ﺃ ﱠﻥ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﺬﻛﺮ ﻋﻤﻞ ﻳﺴﲑ ﻳﺄﰐ ﺑﻪ ﺍﻟﻌﺒﺪ ،ﻭﻫﻮ ﻗﺎﻋﺪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ،ﻭﰲ ﺳـﻮﻗﻪ ،ﻭﰲ ﺣـﺎﻝ
ﺻﺤﺘﻪ ﻭﺳﻘﻤﻪ ،ﻭﰲ ﺣﺎﻝ ﻧﻌﻴﻤﻪ ،ﻭﻟﺬﺗﻪ ،ﻭﻣﻌﺎﺷﻪ ،ﻭﻗﻴﺎﻣﻪ ،ﻭﻗﻌﻮﺩﻩ ،ﻭﺍﺿﻄﺠﺎﻋﻪ ،ﻭﺳﻔﺮﻩ ،ﻭﺇﻗﺎﻣﺘـﻪ،
ﻓﻠﻴﺲ ﰲ ﺍﻷﻋﻤﺎﻝ ﺷﻲﺀ ﻳﻌﻢ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ ﻣﺜﻠﻪ؛ ﺣﱴ ﺇﻧﻪ ﻳﺴ ﲑ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ،ﻭﻫﻮ ﻧﺎﺋﻢ ﻋﻠﻰ ﻓﺮﺍﺷﻪ،
ﻓﻴﺴﺒﻖ ﺍﻟﻘﺎﺋ ﻢ ﻣﻊ ﺍﻟﻐﻔﻠﺔ؛ ﻭﺫﻟﻚ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ.
- ٢٣ﺃ ﱠﻥ ﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ ﳎﺎﻟﺲ ﺍﳌﻼﺋﻜﺔ ،ﻓﻠﻴﺲ ﳍﻢ ﰲ ﳎﺎﻟﺲ ﺍﻟﺪﻧﻴﺎ ﳎﻠﺲ ﺇ ﱠﻻ ﻫﺬﺍ ﺍﻠﺲ ،ﻭﻓﻴﻪ ﺣﺪﻳﺚ
ﺃﰊ ﻫﺮﻳﺮﺓ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻓﻴﻪ" :ﻫﻢ ﺍﻟﻘﻮﻡ ﻻ ﻳﺸﻘﻰ ﻢ ﺟﻠﻴﺴﻬﻢ".
ﻭﳎﺎﻟﺲ ﺍﻟﻐﻔﻠﺔ ﳎﺎﻟﺲ ﺍﻟﺸﻴﺎﻃﲔ ،ﻭﻛﻞﱞ ﻳﻀﺎﻑ ﺇﱃ ﺷﻜﻠﻪ ﻭﺃﺷﺒﺎﻫﻪ.
٢١٠
- ٢٤ﺃ ﱠﻥ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ ﻳﺒﺎﻫﻲ ﻣﻼﺋﻜﺘﻪ ﺑﺎﻟﺬﺍﻛﺮﻳﻦ؛ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻋﻨـﺪ ﻣﺴـﻠﻢ،
ﻭﻫﺬﻩ ﺍﳌﺒﺎﻫﺎ؛ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺷﺮﻑ ﺍﻟﺬﻛﺮ ﻋﻨﺪﻩ ،ﻭﳏﺒﺘﻪ ﻟﻪ ،ﻭﺃ ﱠﻥ ﻟﻪ ﻣﺰﻳﺔ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻤﺎﻝ.
- ٢٥ﺃ ﱠﻥ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺇﻧﻤﺎ ﺷﺮﻋﺖ ﻹﻗﺎﻣﺔ ﺫﻛﺮ ﺍﷲ؛ ﻓﺎﳌﻘﺼﻮﺩ ﺎ ﲢﺼﻴﻞ ﺫﻛﺮ ﺍﷲ؛ ﻗـﺎﻝ ﺗﻌـﺎﱃ:
ﺼﻠﹶﺎ ﹶﺓ ِﻟ ِﺬ ﹾﻛﺮِﻱ )] {(١٤ﻃﻪ ،[:ﻭﺍﻷﻇﻬﺮ :ﺃﻧﻬﺎ ﻻﻡ ﺍﻟﺘﻌﻠﻴﻞ ،ﺃﻱ :ﻷﺟﻞ ﺫﻛﺮﻱ.
} ﻭﹶﺃِﻗ ِﻢ ﺍﻟ
- ٢٦ﺃ ﱠﻥ ﺇﺩﺍﻣﺔ ﺍﻟﺬﻛﺮ ﺗﻨﻮﺏ ﻋﻦ ﺍﻟﺘﻄﻮﻋﺎﺕ ،ﻭﺗﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ ،ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺑﺪﻧﻴﺔ ،ﺃﻭ ﻣﺎﻟﻴﺔ ،ﺃﻭ ﺑﺪﻧﻴـﺔ
ﻣﺎﻟﻴﺔ؛ ﻛﺤﺞ ﺍﻟﺘﻄﻮﻉ ،ﻭﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﺻﺮﳛﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻓﻴـﻪ" :ﺫﻫـﺐ ﺃﻫـﻞ ﺍﻟـﺪﺛﻮﺭ
ﺑﺎﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻰ" ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ [؛ ﻓﺠﻌﻞ ﺍﻟﺬﻛﺮ ﻓﻴﻪ ﻋﻮﺿﺎ ﳍﻢ ﻋﻤﺎ ﻓـﺎﻢ ﻣـﻦ ﺍﳊـﺞ،
ﻭﺍﻟﻌﻤﺮﺓ ،ﻭﺍﳉﻬﺎﺩ ،ﻭﺍﻟﺼﺪﻗﺔ ،ﺃﻢ ﻳﺴﺒﻘﻮﻥ ﺬﺍ ﺍﻟﺬﻛﺮ.
- ٢٧ﺃ ﱠﻥ ﺍﻟﺬﻛﺮ ﻳﺴﻬﻞ ﺍﻟﺼﻌﺐ ،ﻭﻳﻴﺴﺮ ﺍﻟﻌﺴﲑ ،ﻭﳜﻔﱢﻒ ﺍﳌﺸﺎﻕ ،ﻓﻘﻠﱠﻤﺎ ﺫﻛﺮ ﺍﷲ ﻋﻠﻰ ﺻﻌﺐ ﺇ ﱠﻻ ﻫﺎﻥ،
ﻭﻻ ﻋﺴﲑ ﺇ ﱠﻻ ﺗﻴﺴﺮ ،ﻭﻻ ﻣﺸﻘﺔ ﺇ ﱠﻻ ﺧﻔﺖ ،ﻭﻻ ﺷﺮ ﺇ ﱠﻻ ﺯﺍﻝ ،ﻭﻻ ﻛﺮﺑﺔ ﺇ ﱠﻻ ﺍﻧﻔﺮﺟﺖ ،ﻓـﺬﻛﺮ ﺍﷲ ﻫـﻮ
ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﺸﺪﺓ ،ﻭﺍﻟﻴﺴﺮ ﺑﻌﺪ ﺍﻟﻌﺴﺮ ،ﻭﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﳍﻢ ﺃﻭ ﺍﻟﻐﻢ.
- ٢٨ﺃ ﱠﻥ ﺍﻟﺬﻛﺮ ﻳﺬﻫﺐ ﻋﻦ ﺍﻟﻘﻠﺐ ﳐﺎﻭﻓﻪ ،ﻭﻟﻪ ﺗﺄﺛﲑ ﻋﺠﻴﺐ ﰲ ﺣﺼﻮﻝ ﺍﻷﻣﻦ ،ﻓﻠﻴﺲ ﻟﻠﺨﺎﺋﻒ ﺍﻟـﺬﻱ
ﺍﺷﺘﺪ ﺧﻮﻓﻪ ﺃﻧﻔﻊ ﻣﻦ ﺫﻛﺮ ﺍﷲ ،ﺣﱴ ﻛﺄ ﱠﻥ ﺍﳌﺨﻠﻮﻕ ﳚﺪﻫﺎ ﺃﻣﺎﻧﺎ ﻟﻪ ،ﻭﺍﻟﻐﺎﻓﻞ ﺧﺎﺋﻒ ﻣﻊ ﺃﻣﻨﻪ ،ﺣﱴ ﻛـﺄ ﱠﻥ
ﺲ ﺷﻌﺮ ﺬﺍ؛ ﻓﻘﺪ ﺟﺮﺏ ﻫﺬﺍ.
ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻷﻣﻦ ﻛﻠﻪ ﳐﺎﻭﻑ ،ﻭﻣﻦ ﹶﻟ ﻪ ﺃﺩﱏ ﺣ
- ٢٩ﺃ ﱠﻥ ﺍﻟﺬﻛﺮ ﻳﻌﻄﻲ ﺍﻟﺬﺍﻛﺮ ﻗﻮﺓ؛ ﺣﱴ ﺇﻧﻪ ﻟﻴﻔﻌﻞ ﻣﻊ ﺍﻟﺬﻛﺮ ﻣﺎ ﻻ ﻳﻄﻴﻖ ﻓﻌﻠﻪ ﺑﺪﻭﻧﻪ.
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ :ﻭﻗﺪ ﺷﺎﻫﺪﺕ ﻣﻦ ﻗﻮﺓ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ -ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ -ﺃﻣﺮﺍ ﻋﺠﻴﺒﺎ؛ ﻓﻜـﺎﻥ
ﻳﻜﺘﺐ ﰲ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ ﻣﺎ ﻳﻜﺘﺒﻪ ﺍﻟﻨﺎﺳﺦ ﰲ ﲨﻌﺔ ﻭﺃﻛﺜﺮ ،ﻭﻗﺪ ﺷﺎﻫﺪ ﺍﻟﻌﺴﻜﺮ ﻣﻦ ﻗﻮﺗﻪ ﰲ ﺍﳊﺮﺏ
ﺃﻣﺮﹰﺍ ﻋﻈﻴﻤﺎ ،ﻭﻗﺪ ﻋﻠﱠﻢ ﺍﻟﻨِﺒ ﻲ --ﺍﺑﻨﺘﻪ ﻓﺎﻃﻤ ﹶﺔ ﻭﻋﻠﻴﺎ ﺍﻟﺘﺴﺒﻴﺢ ،ﻭﺍﻟﺘﻜﺒﲑ ،ﻭﺍﻟﺘﺤﻤﻴﺪ ،ﻛﻞ ﻭﺍﺣﺪ ﻣﻨـﻬﺎ
ﺛﻼﺛﹰﺎ ﻭﺛﻼﺛﲔ ،ﳌﱠﺎ ﺷﻜﹶﺖ ﺇﻟﻴﻪ ﻣﺎ ﺗﻠﻘﻰ ﻣﻦ ﺍﻟﻄﺤﻦ ،ﻭﺍﻟﺴﻘﻲ ،ﻭﺍﳋﺪﻣﺔ ،ﻭﻗﺎﻝ" :ﺇﻧﻪ ﺧـﲑ ﻟﻜﻤـﺎ ﻣـﻦ
ﺧﺎﺩﻡ".
- ٣٠ﺃ ﱠﻥ ﰲ ﺩﻭﺍﻡ ﺍﻟﺬﻛﺮ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻭﺍﻟﺒﻴﺖ ،ﻭﺍﳊﻀﺮ ،ﻭﺍﻟﺴﻔﺮ ،ﻭﺍﻟﺒﻘﺎﻉ ،ﺗﻜﺜ ﲑ ﺍﻟﺸﻬﻮﺩ ﻟﻠﻌﺒﺪ ﻳـﻮﻡ
ﺙ ﹶﺃ ﺧﺒﺎ ﺭﻫﺎ )] {(٤ﺍﻟﺰﻟﺰﻟﺔ[ ،ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻳﺮﻓﻌﻪ" :ﺃﺧﺒﺎﺭﻫﺎ:
ﺤ ﺪ ﹸ
ﺍﻟﻘﻴﺎﻣﺔ؛ ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻳ ﻮ ﻣِﺌ ٍﺬ ﺗ
ﺃﻥ ﺗﺸﻬﺪ ﻋﻠﻰ ﻛﻞ ﻋﺒﺪ ﻭﺃﻣﺔ ﲟﺎ ﻋﻤﻞ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﺗﻘﻮﻝ :ﻋﻤﻞ ﻛﺬﺍ ﻭﻛﺬﺍ ﻳﻮﻡ ﻛﺬﺍ ﻭﻛﺬﺍ" ]ﺃﺧﺮﺟـﻪ
٣٢٦
ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ :ﺍﳊﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ[.
ــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ:ﻛﻴﻔﻴﺔ ﺻﻼﺓ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻟﻠﻴﻞ
- ٣٢٦ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ) (٥٢٨ /٧ﻭﺍﻷﻧﺲ ﺑﺬﻛﺮ ﺍﷲ )ﺹ (٤٣ :ﻭﺷﺮﺡ ﺣﺼﻦ ﺍﳌﺴﻠﻢ ﻣﻦ ﺃﺫﻛﺎﺭ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )ﺹ:
(١٠ﻭﻓﻘﻪ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻷﺫﻛﺎﺭ )(١٧ /١
٢١١
ﺴ ﹶﻞ ﻭ ﺟﻬـ ﻪ ﺖ ِﻋﻨ ﺪ ﻣﻴﻤﻮﻧﺔﹶ ،ﹶﻓﻘﹶﺎ ﻡ ﺍﻟﻨِﺒ ﻲ ﹶﻓﹶﺄﺗﻰ ﺣﺎ ﺟﺘﻪ ،ﹶﻓ ﻐ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝِ :ﺑ ﺱ ﺭ ِ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺿﹶﺄ ﻭﺿﻮﺀًﺍ ﺑﻴ ﻦ ﻭﺿﻮ َﺀﻳ ِﻦ ﹶﻟ ﻢ ﻳ ﹾﻜِﺜ ﺮ ﻭﹶﻗ ﺪ ﹶﺃﺑﻠﹶـﻎﹶ،
ﻭﻳ ﺪﻳﻪِ ،ﹸﺛ ﻢ ﻧﺎﻡ ،ﹸﺛ ﻢ ﻗﹶﺎﻡ ،ﹶﻓﹶﺄﺗﻰ ﺍﻟ ِﻘ ﺮﺑ ﹶﺔ ﹶﻓﹶﺄ ﹾﻃﹶﻠ ﻖ ِﺷﻨﺎﹶﻗﻬﺎ ،ﹸﺛ ﻢ ﺗ ﻮ
ﺖ ﻋ ﻦ ﻳﺴﺎ ِﺭﻩِ،
ﺼﻠﱢﻲ ،ﹶﻓ ﹸﻘ ﻤ ﺖ ﹶﺃﺗﻘِﻴﻪِ ،ﹶﻓﺘ ﻮﺿﺎﺕ ،ﹶﻓﻘﹶﺎ ﻡ ﻳ ﺖ ﹶﻓﺘ ﻤ ﱠﻄﻴﺖ ،ﹶﻛﺮﺍ ِﻫﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳﺮﻯ ﹶﺃﻧﻲ ﹸﻛﻨ ﺼﻠﱠﻰ ،ﹶﻓ ﹸﻘ ﻤ ﹶﻓ
ﺠ ﻊ ﹶﻓﻨﺎ ﻡ ﺣﺘﻰ ﻧ ﹶﻔﺦ ،ﻭﻛﹶﺎ ﹶﻥﺿﻄﹶ ﺸ ﺮ ﹶﺓ ﺭ ﹾﻛ ﻌﺔﹰ ،ﹸﺛ ﻢ ﺍ
ﺙ ﻋ
ﻼ ﹶﻼﺗ ﻪ ﹶﺛ ﹶ
ﺻﹶﺖ
ﹶﻓﹶﺄ ﺧ ﹶﺬ ِﺑﹸﺄ ﹸﺫﻧِﻲ ﹶﻓﹶﺄﺩﺍ ﺭﻧِﻲ ﻋ ﻦ ﻳﻤِﻴِﻨﻪِ ،ﹶﻓﺘﺘﺎ ﻣ
ﺼﻠﱠﻰ ﻭﹶﻟ ﻢ ﻳﺘ ﻮﺿﺎ ،ﻭﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ﺩﻋﺎِﺋ ِﻪ» :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﺟ ﻌ ﹾﻞ ﻓِﻲ ﹶﻗ ﹾﻠﺒِـﻲ
ﻼﺓِ ،ﹶﻓ ﺼﹶ ﻼ ﹲﻝ ﺑِﺎﻟ ِﺇﺫﹶﺍ ﻧﺎ ﻡ ﻧ ﹶﻔﺦ ،ﻓﹶﺂ ﹶﺫﻧ ﻪ ِﺑ ﹶ
ﺤﺘِﻲ ﺼﺮِﻱ ﻧﻮﺭﺍ ،ﻭﻓِﻲ ﺳ ﻤﻌِﻲ ﻧﻮﺭﺍ ،ﻭ ﻋ ﻦ ﻳﻤِﻴﻨِﻲ ﻧﻮﺭﺍ ،ﻭ ﻋ ﻦ ﻳﺴﺎﺭِﻱ ﻧﻮﺭﺍ ،ﻭﹶﻓ ﻮﻗِﻲ ﻧﻮﺭﺍ ،ﻭﺗ ﻧﻮﺭﺍ ،ﻭﻓِﻲ ﺑ
ﺖ ﺭ ﺟﻠﹰﺎ ِﻣ ﻦ
ﺐ :ﻭ ﺳﺒ ﻊ ﻓِﻲ ﺍﻟﺘﺎﺑﻮﺕِ ،ﹶﻓﹶﻠﻘِﻴ ﻧﻮﺭﺍ ،ﻭﹶﺃﻣﺎﻣِﻲ ﻧﻮﺭﺍ ،ﻭ ﺧ ﹾﻠﻔِﻲ ﻧﻮﺭﺍ ،ﻭﺍ ﺟ ﻌ ﹾﻞ ﻟِﻲ ﻧﻮﺭﺍ« ﻗﹶﺎ ﹶﻝ ﹸﻛ ﺮﻳ
ﺼﹶﻠﺘﻴ ِﻦ ".٣٢٧
ﺸﺮِﻱ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﺧ ﺤﻤِﻲ ﻭ ﺩﻣِﻲ ﻭ ﺷ ﻌﺮِﻱ ﻭﺑ ﺼﺒِﻲ ﻭﹶﻟ ﺤ ﺪﹶﺛﻨِﻲ ِﺑ ِﻬﻦ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﻋ
ﻭﹶﻟ ِﺪ ﺍﻟ ﻌﺒﺎﺱِ ،ﹶﻓ
ﺕ ﻟِـﺄﹸﻭﻟِﻲ ﻑ ﺍﻟﱠﻠﻴ ِﻞ ﻭﺍﻟﻨﻬﺎ ِﺭ ﹶﻟﺂﻳﺎ ٍ
ﺽ ﻭﺍ ﺧِﺘﻠﹶﺎ ِ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِﺴﻤﺎﻭﺍ ِﻫﻜﺬﺍ ﺍﻟﻜﻤﺎﻝ :ﺫﻛﺮ ﻭﻓﻜﺮِ} ،ﺇ ﱠﻥ ﻓِﻲ ﺧ ﹾﻠ ِﻖ ﺍﻟ
ﺕ
ﺏ ) (١٩٠ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﹾﺬ ﹸﻛﺮﻭ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻗﻴﺎﻣﺎ ﻭﹸﻗﻌﻮﺩﺍ ﻭ ﻋﻠﹶﻰ ﺟﻨﻮِﺑ ِﻬ ﻢ ﻭﻳﺘ ﹶﻔ ﱠﻜﺮﻭ ﹶﻥ ﻓِـﻲ ﺧﻠﹾـ ِﻖ ﺍﻟﺴـﻤﺎﻭﺍ ِ ﺍﹾﻟﹶﺄﹾﻟﺒﺎ ِ
ﻚ ﻣ ﻦ ﺗ ﺪ ِﺧ ِﻞ ﺍﻟﻨﺎ ﺭ ﹶﻓﻘﹶـ ﺪ ﺏ ﺍﻟﻨﺎ ِﺭ ) (١٩١ﺭﺑﻨﺎ ِﺇﻧ ﻚ ﹶﻓ ِﻘﻨﺎ ﻋﺬﹶﺍ ﺖ ﻫﺬﹶﺍ ﺑﺎﻃِﻠﹰﺎ ﺳﺒﺤﺎﻧ
ﺽ ﺭﺑﻨﺎ ﻣﺎ ﺧﹶﻠ ﹾﻘ
ﻭﺍﹾﻟﹶﺄ ﺭ ِ
ﲔ ِﻣ ﻦ ﹶﺃﻧﺼﺎ ٍﺭ ) (١٩٢ﺭﺑﻨﺎ ِﺇﻧﻨﺎ ﺳ ِﻤ ﻌﻨﺎ ﻣﻨﺎ ِﺩﻳﺎ ﻳﻨﺎﺩِﻱ ِﻟ ﹾﻠِﺈﳝﺎ ِﻥ ﹶﺃ ﹾﻥ ﺁ ِﻣﻨﻮﺍ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻓﹶﺂ ﻣﻨﺎ ﺭﺑﻨﺎ
ﺃﹶ ﺧ ﺰﻳﺘ ﻪ ﻭﻣﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ
ﻚ ﻭﻟﹶـﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ﺮ ﹶﻟﻨﺎ ﹸﺫﻧﻮﺑﻨﺎ ﻭ ﹶﻛ ﱢﻔ ﺮ ﻋﻨﺎ ﺳﻴﺌﹶﺎِﺗﻨﺎ ﻭﺗ ﻮﱠﻓﻨﺎ ﻣ ﻊ ﺍﹾﻟﹶﺄﺑﺮﺍ ِﺭ ) (١٩٣ﺭﺑﻨﺎ ﻭﺁِﺗﻨﺎ ﻣﺎ ﻭ ﻋ ﺪﺗﻨﺎ ﻋﻠﹶﻰ ﺭﺳـِﻠ
ﺏ
ﻒ ﺍﹾﻟﻤِﻴﻌـﺎ ﺩ )] {(١٩٤ﺁﻝ ﻋﻤـﺮﺍﻥ ،[١٩٤ - ١٩٠ :ﺫﻛـﺮ ﷲ ﺭ ﺨِﻠ ﻚ ﻟﹶﺎ ﺗ
ﺨ ِﺰﻧﺎ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﺇﻧ
ﺗ
ﺏ ﺃﹸﻭﻟِﻲ ﺍﹾﻟﹶﺄﻳﺪِﻱ ﻭﺍﹾﻟﹶﺄﺑﺼﺎ ِﺭ )ِ (٤٥ﺇﻧـﺎ
ﻕ ﻭﻳ ﻌﻘﹸﻮ
ﺍﻟﻮﺟﻮﺩ ،ﻭﺫﻛﺮ ﻟﻠﻐﻴﺐ }ﻭﺍ ﹾﺫ ﹸﻛ ﺮ ِﻋﺒﺎ ﺩﻧﺎ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭِﺇ ﺳﺤﺎ
ﺼ ﹶﻄ ﹶﻔﻴ ﻦ ﺍﹾﻟﹶﺄ ﺧﻴـﺎ ِﺭ )] {(٤٧ﺹ- ٤٥ : ﺼ ٍﺔ ِﺫ ﹾﻛﺮﻯ ﺍﻟﺪﺍ ِﺭ ) (٤٦ﻭِﺇﻧ ﻬ ﻢ ِﻋ ﻨ ﺪﻧﺎ ﹶﻟ ِﻤ ﻦ ﺍﹾﻟ ﻤ ﺼﻨﺎ ﻫ ﻢ ِﺑﺨﺎِﻟ ﹶﺃ ﺧﹶﻠ
[٤٧ﻭﺫﻛﺮ ﻟﻜﺘﺎﺏ ﺭﺑﻨﺎ ،ﻭﻫﻜﺬﺍ ﲢﺼﻞ ﺍﻟﺮﻭﺡ ،ﻭﻻﺑﺪ ﻣﻦ ﻓﻜﺮ ،ﻭﻫﻮ ﺟﻬﺪ ﺍﻟﻌﻘﻞ ﰲ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﻨﻈـﺮ،
ﺕ ﻭﻣـﺎ
ﺴﻤﺎﻭﺍ ِ
ﺨ ﺮ ﹶﻟ ﹸﻜ ﻢ ﻣﺎ ﻓِﻲ ﺍﻟ
ﻣﻦ ﺃﺟﻞ ﺇﺩﺭﺍﻙ ﺍﻟﺴﻨﻦ ﻟﻠﺴﲑ ﻓﻴﻬﺎ ﻭﺗﺴﺨﲑ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻨﺎ } ﻭ ﺳ
ﺕ ِﻟ ﹶﻘ ﻮ ٍﻡ ﻳﺘ ﹶﻔ ﱠﻜﺮﻭ ﹶﻥ{ ]ﺍﳉﺎﺛﻴﺔ ،[١٣ :ﻓﺎﻣﺘﻄﺎﺀ ﺍﻟﺸﻲﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻﻚ ﻟﹶﺂﻳﺎ ٍ
ﺽ ﺟﻤِﻴﻌﺎ ِﻣﻨ ﻪ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ
ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺑﺈﺗﻘﺎﻥ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺔ ﺳﻨﺔ ﺍﷲ ﻓﻴﻪ ،ﻭﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺴﻨﺔ ﻛﻠﻤﺎ ﺃﻓـﺎﺩ ﻣﻨـﻬﺎ
ﻭﺳﺨﺮﻫﺎ ﻓﻜﺎﻧﺖ ﻟﻪ ،ﻭﺍﻟﺬﻳﻦ ﻳﻌﺮﺿﻮﻥ ﻋﻦ ﺍﻟﺴﻨﻦ ﻫﻢ ﰲ ﻭﺩﻳﺎﻥ ﺍﻟﺒﺎﻃﻞ ،ﻭﻫﻢ ﲝﻖ ﻳﻘﻮﻟـﻮﻥ ﺑﻔﻌـﺎﳍﻢ:
"ﻫﺬﺍ ﺑﺎﻃﻞ" ،ﻭﺍﻟﺒﺎﻃﻞ ﻣﺎ ﻻ ﻧﻔﻊ ﻓﻴﻪ ،ﻭﻫﻮ ﺍﺎﻡ ﺍﳉﻬﻠﺔ ﳊﻜﻤﺔ ﺍﻟﺮﺏ ﻭﻗﺪﻭﺳﻴﺘﻪ ،ﻓﺈﻥ ﺍﷲ ﱂ ﳜﻠﻖ ﺷـﻴﺌﹰﺎ
ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺇﻻ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ،ﻭﺩﺧﻮﻝ ﺃﻱ ﺷﻲﺀ ﻻﺑﺪ ﻟـﻪ ﻣـﻦ ﻣﻔﺘـﺎﺡ،
- ٣٢٧ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ]- ١٧٨٢ - ٦٣١٦(٦٤٤ :ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼـﺮﻫﺎ
ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻭﻗﻴﺎﻣﻪ ﺭﻗﻢ ) ٧٦٣ﻓﺄﻃﻠﻖ ﺷﻨﺎﻗﻬﺎ( ﺣﻞ ﺍﻟﺮﺑﺎﻁ ﺍﻟﺬﻱ ﻳﺸﺪ ﺑﻪ ﺭﺃﺳﻬﺎ) .ﺑﲔ ﻭﺿﻮﺀﻳﻦ( ﺃﻱ ﻭﺿﻮﺀﺍ ﺑﲔ ﺍﳋﻔﻴﻒ
ﻭﺍﻟﻜﺎﻣﻞ) .ﱂ ﻳﻜﺜﺮ( ﺍﻛﺘﻔﻰ ﺑﺎﻟﻐﺴﻞ ﻭﺍﳌﺴﺢ ﻭﳓﻮﳘﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﺃﺑﻠﻎ( ﺃﻭﺻﻞ ﺍﳌﺎﺀ ﺇﱃ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﳚﺐ ﺇﻳﺼﺎﻟﻪ ﺇﻟﻴﻬﺎ) .ﻓﺘﻤﻄﻴﺖ( ﲤﻄﻰ
ﺍﻣﺘﺪ ﻭﻃﺎﻝ ﻭﻣﺪ ﻳﺪﻳﻪ ﺃﻱ ﻓﻌﻞ ﻣﺎ ﻳﻔﻌﻞ ﺍﳌﺴﺘﻴﻘﻆ ﻷﻭﻝ ﻭﻫﻠﺔ ﻣﻦ ﻣﺪ ﻷﻋﻀﺎﺋﻪ ﻭﳓﻮ ﺫﻟﻚ) .ﺃﺗﻘﻴﻪ( ﺃﺭﻗﺒﻪ ﻭﺃﻧﻈﺮﻩ) .ﻓﺂﺫﻧﻪ( ﺃﻋﻠﻤﻪ ﺑﺎﻟﺼﻼﺓ.
)ﻭﺳﺒﻊ ﰲ ﺍﻟﺘﺎﺑﻮﺕ( ﺃﻱ ﻭﺫﻛﺮ ﺳﺒﻊ ﻛﻠﻤﺎﺕ ﺃﺧﺮﻯ ﻧﺴﻴﺘﻬﺎ ﻣﻮﺟﻮﺩﺓ ﰲ ﺑﺪﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻟﺘﺎﺑﻮﺕ ﻟﻠﺮﻭﺡ ﻭﺍﻟﺬﻱ ﻣﺂﻟﻪ ﺃﻥ ﻳﻜـﻮﻥ ﰲ
ﺍﻟﺘﺎﺑﻮﺕ ﺍﻟﺬﻱ ﳛﻤﻞ ﻋﻠﻴﻪ ﺍﳌﻴﺖ )ﻓﻠﻘﻴﺖ( ﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺳﻠﻤﺔ ﺑﻦ ﻛﻬﻴﻞ) .ﺭﺟﻼ( ﻫﻮ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ) .ﻦ( ﺃﻱ
ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﺴﺒﻊ) .ﺧﺼﻠﺘﲔ( ﺗﻜﻤﻠﺔ ﺍﻟﺴﺒﻌﺔ ﻗﻴﻞ ﳘﺎ ﺍﻟﺸﺤﻢ ﻭﺍﻟﻌﻈﻢ ﻭﻗﻴﻞ ﳘﺎ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﻨﻔﺲ[
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ﻭﺍﳌﻔﺘﺎﺡ ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﻘﺪﺭ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺣﱴ ﻳﺘﻢ ﺍﻟﻘﻴﺎﺩ ،ﻭﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﻫﻲ ﻋﻼﻣﺎﺕ ،ﻓﺎﻵﻳـﺔ ﻣﻌﻨﺎﻫـﺎ
ﺍﻟﻌﻼﻗﺔ ،ﺃﻱ ﻓﻴﻬﺎ ﻣﻌﲎ ،ﻭﺃﻭﻝ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻫﻲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺧﺎﻟﻘﻬﺎ ﻭﻋﻈﻤﺘﻪ ﻭﺣﻜﻤﺘﻪ ،ﻭﻫـﺬﺍ ﻻ ﻳﻘـﻊ
ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺇﻻ ﺑﺈﺩﺭﺍﻙ ﺻﺤﻴﺢ ﳍﺬﻩ ﺍﻵﻳﺎﺕ ،ﻭﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﺑﺮﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﺍﻟﻜﻮﻥ ﻋﻠﻰ ﻏـﲑ
ﺣﻘﻴﻘﺘﻪ ،ﻓﻬﻢ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺣﻘﺎﹰ ،ﻭﻣﺎﳍﻢ ﺣﺎﻝ ﻣﻦ ﻓﻬﻢ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﻏﲑﻫﻢ؛ ﻷﻢ ﻋﻄﻠﻮﺍ ﺣﻜﻤﺔ ﺍﻟﺮﺏ ﰲ
ﺍﻟﻮﺟﻮﺩ ﻓﻠﻦ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻨﻪ ﺑﺸﻲﺀ ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﷲ ﻭﺳﺨﺮﻩ ﻣﻦ ﺃﺟﻠﻬﻢ.
ﻼ ﻭﻫﻮ ﻳﻈﻨﻪ ﻣﺎﺭﺩﹰﺍ ﻣﻦ ﺍﳉﻦ ﺇﻥ ﺭﺁﻩ ﺍﺳﺘﻌﺎﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻫـﺮﺏ
ﻣﺎﺫﺍ ﻳﻨﺘﻔﻊ ﺍﳌﺮﺀ ﻣﻦ "ﺍﻟﻨﻔﻂ" ﻣﺜ ﹰ
ﻣﻨﻪ؟! ،ﻭﻫﻞ ﺍﺳﺘﻌﺎﺫﺗﻪ ﺑﺎﷲ ﻫﻲ ﺫﻛﺮ ﺣﻘﺎﹰ؟!
ﻣﺎﺫﺍ ﻳﻨﺘﻔﻊ ﺍﳌﺮﺀ ﻣﻦ "ﻏﺰﻭ ﺍﻷﻋﺪﺍﺀ" ﻭﻫﻮ ﻳﻈﻦ ﺃﻥ ﻋﻼﺟﻬﻢ ﻳﻜـﻮﻥ ﺑﻘﻴـﺎﻡ ﺍﻟﻠﻴـﻞ ﺩﻭﻥ ﻣﻮﺍﺟﻬﺘـﻬﻢ
ﻭﻣﻘﺎﺗﻠﺘﻬﻢ؟!
ﺇﻥ ﺍﻟﺬﻛﺮ ﻻ ﻳﺆﰐ ﲦﺎﺭﻩ ﻣﻦ ﺍﻃﻤﺌﻨﺎﻥ ﺍﻟﻨﻔﺲ ﻭﲢﻘﻴﻖ ﺍﻟﻮﻋﺪ ﺇﻻ ﺇﻥ ﻭﺿﻊ ﻣﻊ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻠﻴﻢ ﺍﻟـﺬﻱ ﻳﻨـﺘﺞ
ﺍﻟﻔﻬﻢ ﺍﻟﺴﻨﲏ ﺍﳊﻖ ،ﻓﻜﻢ ﻣﻦ ﺫﺍﻛﺮﻳﻦ ﷲ ﺑﺄﻓﻜﺎﺭ ﺍﳋﺮﺍﻓﺔ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺴﻨﻦ ﻓﻠﻢ ﻳﺘﺤﺼﻠﻮﺍ ﺍﻟﻮﻋـﻮﺩ
ﺍﻹﳍﻴﺔ ﻣﻦ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﻭﺍﻟﻌﺰﺓ} .ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﹾﺬ ﹸﻛﺮﻭ ﹶﻥ ﺍﻟﱠﻠ ﻪ ِﻗﻴﺎﻣﺎ ﻭﹸﻗﻌﻮﺩﺍ ﻭ ﻋﻠﹶﻰ ﺟﻨﻮِﺑ ِﻬ ﻢ ﻭﻳﺘ ﹶﻔ ﱠﻜﺮﻭ ﹶﻥ ﻓِـﻲ
ﺏ ﺍﻟﻨﺎ ِﺭ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ،[١٩١ : ﻚ ﹶﻓ ِﻘﻨﺎ ﻋﺬﹶﺍ
ﺖ ﻫﺬﹶﺍ ﺑﺎﻃِﻠﹰﺎ ﺳﺒﺤﺎﻧ ﺽ ﺭﺑﻨﺎ ﻣﺎ ﺧﹶﻠ ﹾﻘ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ
ﺴﻤﺎﻭﺍ ِ
ﺧ ﹾﻠ ِﻖ ﺍﻟ
ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﳛﻘﻖ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﺩﻳﻦ ﻓﻜﺬﻟﻚ ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﳛﻘﻖ ﻋﻈﻤـﺔ ﺍﷲ ﰲ ﺍﻟﻘﻠـﻮﺏ
ﻭﺫﻟﻚ ﺑﺈﺩﺭﺍﻙ ﺇﺗﻘﺎﻥ ﺍﳋﻠﻖ ﻭﺇﺑﺪﺍﻉ ﺍﻟﻮﺟﻮﺩ ﻭﺣﻜﻤﺔ ﺍﻟﺘﻜﻮﻳﻦ ،ﻓﻮﻻﻳﺔ ﺍﷲ ﻗﻴﺎﻡ ﺑﺎﻟﺸﺮﻉ ﻭﺩﻭﺍﻡ ﺫﻛﺮ ﻋﻠﻰ
ﻛﻞ ﺣﺎﻝ ،ﻭﺗﻔﻜﺮ ﰲ ﺍﳋﻠﻖ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻔﻘﻪ ،ﺑﺼﲑﺓ ﺣﺎﺿﺮﺓ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻋﺎﱂ ﺍﻟﻐﻴـﺐ ،ﺗﺮﺍﻗـﺐ
ﺣﺮﻛﺔ ﺍﻟﻐﻴﺐ ﻭﺗﺮﻋﻰ ﺣﺮﻛﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻓﺎﻟﻐﺎﻓﻠﻮﻥ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻟﻴﺴﻮﺍ ﺑﺄﻭﻟﻴﺎﺀ ،ﻭﺍﻟﻐﺎﻓﻠﻮﻥ ﻋـﻦ ﺣﺮﻛـﺔ
ﺍﻟﺸﻬﺎﺩﺓ ﻟﻴﺴﻮﺍ ﺑﺄﻭﻟﻴﺎﺀ ،ﻭﻣﺎ ﺃﻋﻈﻢ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺣﲔ ﲰﺖ ﺍﺟﺘﻤﺎﻉ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﰲ ﺍﻟﺮﺟﻞ ﺃﻢ) :ﺃﻭﱄ
ﺍﻷﻟﺒﺎﺏ( ،ﻓﺈﻏﻼﻕ ﺍﻟﻌﲔ ﻋﻦ ﺍﻟﻨﻈﺮ ﻭﺇﻏﻼﻕ ﺍﻟﻌﻘﻞ ﻋﻦ ﺍﻟﻔﻜﺮ ﻭﺇﻏﻼﻕ ﺍﻟﻔﻢ ﻋﻦ ﺍﻟﺬﻛﺮ ﻓﺴـﺎﺩ ﻟﻠﺨﻠـﻖ
ﻭﺫﻫﺎﺏ ﻟﻌﻘﻮﳍﻢ ،ﻭﻫﺬﺍ ﺩﻳﻦ ﻻ ﺧﲑﻳﺔ ﻓﻴﻪ ﻟﻐﺎﻓﻞ ﻭﻻ ﳉﺎﻫﻞ ﻭﻻ ﻟﻐﱯ ﻭﻻ ﳍﺎﺭﺏ ﻋﻦ ﺍﳌﻮﺍﺟﻬﺔ ﻭﻻ ﳛﻤﻲ
ﻋﻦ ﺣﺮﻛﺔ ﺍﻟﻮﺟﻮﺩ ،ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﺍﳌﻨﺘﺴﺒﲔ ﻟﻪ ﺃﻢ ﺟﺎﺅﻭﺍ ﺇﱃ ﻛﻞ ﻫـﺬﻩ ﺍﻟﻘـﻮﻯ ﺍﻟﻌﻈﻴﻤـﺔ ﻭﻫـﺬﻩ
ﺍﻹﺭﺷﺎﺩﺍﺕ ﺍﳍﺎﺩﻳﺔ ﻓﻘﻠﺒﻮﻫﺎ ﺇﱃ ﺿﺪﻫﺎ ﺇﺫ ﺻﺎﺭ ﺍﻟﻮﱄ ﻫﻮ ﺍﳌﻌﺘﺰﻝ ﻋﻦ ﺣﺮﻛﺔ ﺍﻟﻮﺟﻮﺩ ،ﻭﺻﺎﺭ ﺍﳌﺘﺪﻳﻦ ﻫـﻮ
ﺍﻟﺬﻱ ﻳﻨﺘﻜﺲ ﺇﱃ ﺩﺍﺧﻠﻪ ،ﻭﻣﻊ ﻓﻜﺮﺓ ﻳﺴﲑﺓ ﰲ ﺻﻮﺭﺓ ﺍﻟﻨﺒﻮﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻧﺮﺍﻫﺎ ﺻﻮﺭﺓ ﺍﳊﻀﻮﺭ ﻭﺍﻟﺼـﺮﺍﻉ
ﻭﺍﳌﻮﺍﺟﻬﺔ ،ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻫﺮﻭﺏ ﻭﺍﻧﺘﻜﺎﺳﺔ ﺇﱃ ﺍﻟﺪﺍﺧﻞ ﺑﻞ ﺣﻀﻮﺭ ﳛﻘﻖ ﺍﻟﺼﺪﻣﺎﺕ ﻣﻊ ﺍﳋﺼﻮﻣﺔ ﺣـﱴ
ﲡﺮﻱ ﺍﻟﺴﻨﻦ ﺇﱃ ﺁﺧﺮﻫﺎ.
ﺇﻥ ﻋﻈﻤﺔ ﺍﷲ ﰲ ﺍﻟﻘﻠﻮﺏ ﺇﳕﺎ ﺗﺘﺤﻘﻖ ﲟﻌﺮﻓﺔ ﻗﺪﺭﺗﻪ ﻭﻻ ﺗﻌﺮﻑ ﺍﻟﻘﺪﺭﺓ ﺇﻻ ﲟﻌﺮﻓﺔ ﺍﳋﻠﻖ ،ﻭﻫﺬﺍ ﻻ ﻳﻌـﺮﻑ
ﺇﻻ ﺑﺎﻟﻔﻜﺮ ﻭﺍﻟﻨﻈﺮ ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﺴﲑ ﻭﺍﻟﺘﺘﺒﻊ ﻭﺍﻟﺪﺭﺍﺳﺔ ،ﻭﻫﺬﺍ ﺑﺎﺏ ﳚﺐ ﺃﻥ ﺗﺘﻌﻠﻢ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻧﻪ ﺷـﻖ ﻻ
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ﺗﻜﺘﻤﻞ ﺍﻟﻮﻻﻳﺔ ﺇﻻ ﺑﻪ ،ﻭﻻ ﻳﺼﺢ ﺃﻥ ﻳﻨﺴﺐ ﺃﺣﺪ ﺇﱃ )ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ( ٣٢٨ﺍﻟﺬﻳﻦ ﻣﺪﺣﻮﺍ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺇﻻ
ﺑﺘﺤﻘﻘﻪ ﻓﻴﻬﻢ.
ﺇﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺣﺎﺟﺔ ﳌﻌﺮﻓﺔ ﺳﻨﻦ ﺍﳋﻠﻖ ﻭﺇﻋﻤﺎﻝ ﺍﻟﻔﻜﺮ ﻭﺇﺩﺍﻣﺔ ﺍﻟﺬﻛﺮ ﺇﳕﺎ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺼﺎﺭﻋﻮﻥ ﺍﻟﺸﻴﻄﺎﻥ
ﻭﺟﻨﺪﻩ ،ﻓﻬﺆﻻﺀ ﺍﻟﻜﻔﺮﺓ ﻋﻨﺪﻫﻢ ﺑﻌﺾ ﻋﻮﺍﻣﻞ ﺍﻟﻐﻠﺒﺔ ﻛﺎﻟﻜﺜﺮﺓ ﰲ ﻛﻞ ﻣﻌﺮﻛﺔ ﻭﻋﻨﺪﻫﻢ ﺍﳌﺎﻝ ﻭﺍﻟﺴـﻠﻄﺎﻥ،
ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﲢﻘﻖ ﺍﻟﻨﺼﺮ ﻋﻠﻴﻬﻢ ﺇﻻ ﺑﺄﺧﺬ ﺃﻫﻞ ﺍﳊﻖ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺃﺿﻠﻬﻢ ﻋﻨﻬﺎ ،ﻭﻫﺬﺍ ﻻ ﻳﻜـﻮﻥ ﺇﻻ
ﺑﺘﻌﺎﻣﻞ ﺍﺎﻫﺪﻳﻦ ﻣﻊ ﺍﻟﺴﻨﻦ ﻭﺭﻋﺎﻳﺘﻬﻢ ﳍﺎ ،ﻭﻗﺪ ﺟﻌﻞ ﺍﷲ ﺳﺒﺐ ﻫﺰﳝﺔ ﺍﻟﻜﻔﺎﺭ ﻣـﻊ ﻛﺜـﺮﻢ ﺃـﻢ ﻻ
ﺸﺮﻭ ﹶﻥ ﺻـﺎِﺑﺮﻭ ﹶﻥ
ﲔ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ِﺇ ﹾﻥ ﻳ ﹸﻜ ﻦ ِﻣﻨ ﹸﻜ ﻢ ِﻋ
ﺽ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﻳﻔﻘﻬﻮﻥ ،ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ} :ﻳﺎﹶﺃﻳﻬﺎ ﺍﻟﻨِﺒ ﻲ ﺣ ﺮ ِ
ﻳ ﻐِﻠﺒﻮﺍ ﻣِﺎﹶﺋﺘﻴ ِﻦ ﻭِﺇ ﹾﻥ ﻳ ﹸﻜ ﻦ ِﻣﻨ ﹸﻜ ﻢ ﻣِﺎﹶﺋ ﹲﺔ ﻳ ﻐِﻠﺒﻮﺍ ﹶﺃﹾﻟﻔﹰﺎ ِﻣ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﺍ ِﺑﹶﺄﻧ ﻬ ﻢ ﹶﻗ ﻮ ﻡ ﻟﹶﺎ ﻳ ﹾﻔ ﹶﻘﻬﻮ ﹶﻥ )] {(٦٥ﺍﻷﻧﻔﺎﻝ:
،[٦٥ﻓﺎﻟﺼﺮﺍﻉ ﺇﺫﹰﺍ ﺑﲔ ﻣﻦ ﻳﻔﻘﻪ ﺍﳊﻖ ﻣﻦ ﺍﻟﺸﺮﻉ ﻭﺍﻟﺴﻨﻦ ﻭﺑﲔ ﺍﻟﻀﺎﻝ ﻋﻦ ﺍﻟﺸﺮﻉ ﻭﺍﻟﺴﻨﻦ ،ﺑـﲔ ﺃﻭﱄ
ﺍﻷﻟﺒﺎﺏ ﻭﺑﲔ ﺍﻟﻀﺎﻟﲔ ،ﻭﺍﻟﻀﺎﻟﻮﻥ ﻋﻦ ﺇﻋﻤﺎﻝ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﻔﻜﺮ ﻣﺂﳍﻢ ﺍﳋﺴﺎﺭﺓ ﺃﻳﻨﻤﺎ ﻛـﺎﻧﻮﺍ ﻭﲢـﺖ ﺃﻱ
ﺷﻌﺎﺭ ﲡﻤﻌﻮﺍ ،ﺇﻥ ﻗﻮﺍﻋﺪ ﺍﻟﺼﺮﺍﻉ ﻫﻲ ﺳﻨﻦ ﺍﳊﻖ ﰲ ﺍﳋﻠﻖ ،ﻭﺇﻥ ﻋﻮﺍﻣﻞ ﺍﻟﺒﻘﺎﺀ ﺇﻥ ﺃﺧﻄﺄﻫﺎ ﺃﻫﻞ ﺍﻟﺸﺮﻉ ﱂ
ﻱ ﺍﺩﻋﺎﺀ ﻭﺳﻴﻘﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻼﺀ ﺑﻼ ﳏﺎﺑﺎﺓ.
ﻳﻨﻔﻌﻬﻢ ﺃ
ﺇﻥ ﺃﺭﺩﰎ ﺍﻟﻨﺠﺎﺡ ﻓﺄﺩﳝﻮﺍ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﻔﻜﺮ ،ﻭﺍﺟﻌﻠﻮﺍ ﻧﻈﺮﻛﻢ ﻭﻓﻜﺮﻛﻢ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﰲ ﺍﳋﻠـﻖ
ﺍﳌﺎﺩﻱ ﻭﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﰲ ﺍﳋﻠﻖ ﺍﳌﻌﻨﻮﻱ ﺇﺫ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺃﻭﺍﱐ ﺍﳊﻮﺍﺩﺙ ﻭﺍﻟﻮﻗﺎﺋﻊ ،-ﻓﻔﻜﺮﺓ ﻟﻠﺘﺴﺨﲑ
ﻭﻓﻜﺮﺓ ﻟﻼﻋﺘﺒﺎﺭ ،ﻭﺫﻛﺮ ﺗﻜﻮﻧﻮﺍ ﺃﻭﻟﻴﺎﺀ ﷲ ﺣﻘﹰﺎ.
ﺩﺭﺗﺎﻥ:
ﺙ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺑﺎﺕ ﻋﻨﺪﻩ ،ﻓﺄﻋﺪ ﻟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺿﻮﺀﻩ ﻓﻠﻤﺎ ﺟـﺎﺀﻩ ﺻـﺒﺎﺣﹰﺎ ﻭﺟـﺪ ﺯﺍﺭ ﻣﺴﺎﻓﺮ ﳏ ﺪ ﹲ
ﻭﺿﻮﺀﻩ ﱂ ﳝﺲ ،ﻭﺍﺳﺘﻴﻘﻆ ﺍﻟﺮﺟﻞ ﺻﺒﺎﺣﺎﹰ ،ﻓﻌﺠﺐ ﻣﻨﻪ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ ﻟﻪ :ﳏﺪﺙ ﻻ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ!! ﻓﺠﻌـﻞ
ﺍﻟﺮﺟﻞ ﻳﻌﺘﺬﺭ ﺃﻧﻪ ﻣﺴﺎﻓﺮ ،ﻭﺍﻹﻣﺎﻡ ﻳﻜﺮﺭ :ﳏﺪﺙ ﻻ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ!! ﳏﺪﺙ ﻻ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ!!
ﻛﺎﻥ ﳑﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﺪﻭﻱ ﺭﲪﻪ ﺍﷲ :ﺃﻥ ﺍﻟﺴﻤﺔ ﺍﻟﱵ ﻻ ﲣﻄﺊ ﺍﺪﺩﻳﻦ ﰲ ﺗﺎﺭﳜﻨﺎ ﻫﻲ ﻗﻴـﺎﻡ
ﺍﻟﻠﻴﻞ ،ﺇﺫ ﱂ ﻳﻮﺟﺪ ﻣﺼﻠﺢ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻻ ﻳﻌﺮﻑ ﻋﻨﻪ ﻫﺬﻩ ﺍﻟﺴﻤﺔ :ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﺠ ﻌ ﹶﻞ ﹶﻟ ﻪ ﻓِﻲ ﻛﹸـ ﱢﻞ
ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻘ ﺮ ﹸﻃِﺒ ﻲ :ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﻧ ﻮﺍ ﺭ ﻳ ﻤ ِﻜ ﻦ ﺣ ﻤﹸﻠﻬﺎ ﻋﻠﹶﻰ ﻇﹶﺎ ِﻫ ِﺮﻫﺎ ،ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﺳﹶﺄ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳ
ﺕ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻫ ﻮ ﻭ ﻣ ﻦ ﻳﺘﺒ ﻌ ﻪ ﹶﺃ ﻭ ﻣ ﻦ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ِﻣﻨ ﻬﻢ ،ﻗﹶﺎ ﹶﻝ:
ﺴﺘﻀِﻲ ُﺀ ِﺑ ِﻪ ِﻣ ﻦ ﹸﻇﹸﻠﻤﺎ ِ
ﻀ ٍﻮ ِﻣ ﻦ ﹶﺃ ﻋﻀﺎِﺋ ِﻪ ﻧﻮﺭﺍ ﻳ
ﻋ
ﺴﺘﻌﺎ ﺭﹲﺓ ِﻟ ﹾﻠﻌِ ﹾﻠ ِﻢ ﻭﺍﹾﻟ ِﻬﺪﺍﻳﺔِ ،ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺗﻌﺎﻟﹶﻰ} :ﹶﻓ ﻬ ﻮ ﻋﻠﹶﻰ ﻧﻮ ٍﺭ ِﻣ ﻦ ﺭﺑ ِﻪ{ ]ﺍﻟﺰﻣﺮ[٢٢ : ﻭﺍﹾﻟﹶﺄ ﻭﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳﻘﹶﺎ ﹶﻝ ِﻫ ﻲ ﻣ
ﺠ ﻤ ﻊ ﹶﻓﺘﹶﺄ ﻣﻞﹾ ،ﹶﻓِﺈﻧ ﻪ ﻟﹶﺎ ﻣﻨﻊ،
ﺖ :ﻭﻳ ﻤ ِﻜ ﻦ ﺍﹾﻟ ﺱ{ ]ﺍﻷﻧﻌﺎﻡ ، [١٢٢ :ﹸﻗ ﹾﻠ } ،ﻭﺟ ﻌ ﹾﻠﻨﺎ ﹶﻟ ﻪ ﻧﻮﺭﺍ ﻳ ﻤﺸِﻲ ِﺑ ِﻪ ﻓِﻲ ﺍﻟﻨﺎ ِ
ﺴ ﻤ ِﻊ ﻣ ﹾﻈﻬِـ ﺮ
ﺴِﺒﻪِ ،ﹶﻓﻨﻮ ﺭ ﺍﻟ
ﻒ ِﺑﺤ
ﺨﺘِﻠ
ﺐ ِﺇﹶﻟﻴ ِﻪ ﻭ ﻫ ﻮ ﻳ
ﺴ
ﺤﻘِﻴ ﻖ ﻓِﻲ ﻣ ﻌﻨﺎ ﻩ ﹶﺃ ﱠﻥ ﺍﻟﻨﻮ ﺭ ﻳ ﹾﻈ ِﻬ ﺮ ﻣﺎ ﻳﻨ
ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﻭﺍﻟﺘ
ﺏ { ]ﺍﻟﺒﻘﺮﺓ[٢٦٩ :
ﺤ ﹾﻜ ﻤ ﹶﺔ ﹶﻓ ﹶﻘ ﺪ ﺃﹸﻭِﺗ ﻲ ﺧﻴﺮﺍ ﹶﻛِﺜﲑﺍ ﻭﻣﺎ ﻳ ﱠﺬ ﱠﻛ ﺮ ِﺇﻟﱠﺎ ﺃﹸﻭﻟﹸﻮ ﺍﹾﻟﹶﺄﹾﻟﺒﺎ ِ
ﺕ ﺍﹾﻟ ِ } - ٣٢٨ﻳ ﺆﺗِﻲ ﺍﹾﻟ ِ
ﺤ ﹾﻜ ﻤ ﹶﺔ ﻣ ﻦ ﻳﺸﺎ ُﺀ ﻭ ﻣ ﻦ ﻳ ﺆ
٢١٤
ﺡ
ﺠﻮﺍ ِﺭ ِ
ﻒ ﻋ ِﻦ ﺍﹾﻟ ﻤ ﻌﻠﹸﻮﻣﺎﺕِ ،ﻭﻧﻮ ﺭ ﺍﹾﻟ
ﺐ ﻛﹶﺎ ِﺷ
ﺼﺮﺍﺕِ ،ﻭﻧﻮ ﺭ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ
ﻒ ِﻟ ﹾﻠ ﻤﺒ
ﺼ ِﺮ ﻛﹶﺎ ِﺷ
ﺴﻤﻮﻋﺎﺕِ ،ﻭﻧﻮ ﺭ ﺍﹾﻟﺒ ِﻟ ﹾﻠ ﻤ
ﺕ.
ﻣﺎ ﻳﺒﺪﻭ ﻋﹶﻠﻴﻬﺎ ِﻣ ﻦ ﹶﺃ ﻋﻤﺎ ِﻝ ﺍﻟﻄﱠﺎﻋﺎ ِ
ﻀ ٍﻮ ِﺑﹶﺄﻧﻮﺍ ِﺭ ﺍﹾﻟ ﻤ ﻌ ِﺮﹶﻓ ِﺔ ﻭﺍﻟﻄﱠﺎﻋـﺔِ،
ﺤﻠﱠﻰ ﹸﻛ ﱡﻞ ﻋ ﻀﻮﺍ ﹶﺃ ﹾﻥ ﻳﺘ ﻀﻮﺍ ﻋ ﺐ ﺍﻟﻨﻮ ِﺭ ِﻟ ﹾﻠﹶﺄ ﻋﻀﺎ ِﺀ ﻋ ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ﻲ :ﻣ ﻌﻨﻰ ﹶﻃﹶﻠ ِ
ﺠ ﻤﹶﻠ ِﺔ ﻣﺤِﻴ ﹶﻄ ﹲﺔ ﺑِﺎﹾﻟِﺈﻧﺴﺎ ِﻥ ِﻣ ﻦ ﹶﻗ ﺮﻧِـ ِﻪ ِﺇﻟﹶـﻰ ﹶﻗ ﺪﻣِـﻪِ، ﺕ ﺍﹾﻟ
ﻀﻠﹶﺎﹶﻟﺔِ ،ﹶﻓِﺈ ﱠﻥ ﹸﻇﹸﻠﻤﺎ ِ ﺠﻬﺎﹶﻟ ِﺔ ﻭﺍﻟ
ﻭﻳﺘ ﻌﺮﻯ ﻋ ﻦ ﹸﻇ ﹾﻠ ﻤ ِﺔ ﺍﹾﻟ
ﺕ ﹶﻓ ﺮ ﹾﻓ ﻊ ﹸﻛ ﱢﻞ ﹸﻇ ﹾﻠ ﻤ ٍﺔ
ﺕ ﺑِﺎﻟ ﱡﻈﹸﻠﻤﺎ ِﺸﺒﻬﺎ
ﻱ :ﺍﹾﻟ ﻤ
ﺸﺒﻬﺎﺕِ ،ﹶﺃ ِ ﺱ ﻭﺍﻟ ﺖ ﺑِﺎﹾﻟ ﻮﺳﺎ ِﻭ ِ ﺴ ﺕ ﺍﻟ ﺠﻬﺎ ِ ﺸﻴﻄﹶﺎ ﹸﻥ ﻳ ﹾﺄﺗِﻴ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ِ
ﻭﺍﻟ
ﻚ ﺍﻟ ﱡﻈﹸﻠﻤﺎﺕِ ،ﻭﻓِﻴ ِﻪ ِﺇ ﺭﺷﺎ ﺩ ِﻟ ﹾﻠﹸﺄ ﻣﺔِ ،ﻭِﺇﻧﻤـﺎ ﺻ ﹸﻞ ﺷ ﹾﺄﹶﻓ ﹶﺔ ِﺗ ﹾﻠ ﺴﺘ ﹾﺄ ِ
ﻚ ِﺇﻟﱠﺎ ِﺑﹶﺄﻧﻮﺍ ٍﺭ ﺗ
ﺺ ﻋ ﻦ ﹶﺫِﻟ ﺨﱢﻠ ِﺑﻨﻮﺭٍ ،ﻗﹶﺎ ﹶﻝ :ﻭﻟﹶﺎ ﻣ
ﺐ ﻣ ﹶﻘ ﺮ ﺍﹾﻟ ِﻔ ﹾﻜ ِﺮ ﻓِﻲ ﺁﹶﻟﺎ ِﺀ ﺍﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ ،ﻭﺍﹾﻟﺒﺼـ ﺮ ﺼ ﺮ ﺑِـ )ﻓِﻲ( ﺍﻟ ﱠﻈ ﺮِﻓﻴ ِﺔ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﹶﻘ ﹾﻠ ﺴ ﻤ ﻊ ﻭﺍﹾﻟﺒ ﺐ ﻭﺍﻟ ﺺ ﺍﹾﻟ ﹶﻘ ﹾﻠ ﺧ
ﺕ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ﻤﻨ ﺰﻟﹶـ ِﺔﻂ ﺁﻳﺎ ِﺤﱡ ﺴ ﻤ ﻊ ﻣ
ﻕ ﻭﺍﹾﻟﹶﺄﻧ ﹸﻔﺲِ ،ﻭﺍﻟ ﺕ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ﻤﻨﺼﻮﺑ ِﺔ ﺍﹾﻟﻤﺒﺜﹸﻮﹶﺛ ِﺔ ﻓِﻲ ﺍﻟﹾﺂﻓﹶﺎ ِ
ﺡ ﺍﻟﻨ ﹶﻈ ِﺮ ﻓِﻲ ﺁﻳﺎ ِ ﻣﺴﺎ ِﺭ
ﺼ ِﺮ ِﻩ ﻭ ﺳ ﻤ ِﻌ ِﻪ ِﺇﻟﹶﻰ
ﺸﻤﺎ ﹶﻝ ﺧﺼﺎ ﺑِـ ) ﻋ ﻦ( ِﻟ ﹾﻠﺈِﻳﺬﹶﺍ ِﻥ ِﺑﺘﺠﺎ ﻭ ِﺯ ﺍﹾﻟﹶﺄﻧﻮﺍﺭِ ﻋ ﻦ ﹶﻗ ﹾﻠِﺒ ِﻪ ﻭﺑ ﲔ ﻭﺍﻟ ﻋﻠﹶﻰ ﹶﺃﻧِﺒﻴﺎﺀِ ﺍﻟﱠﻠﻪِ ،ﻭﺍﹾﻟﻴ ِﻤ
ﻒ ِﻣ ﻦ ﺍﹾﻟﺠﺎ ﺭ ِﺓ ِﻟﺘﺸـ ﻤ ﹶﻞ ﺍﺳـِﺘﻨﺎ ﺭﺗ ﻪﺖ ﻭﹶﺃﻣﺎ ﻡ ﻭ ﺧ ﹾﻠ
ﺤ
ﻕ ﻭﺗ
ﺖ ﹶﻓ ﻮ ﻣﻦ ﻋ ﻦ ﻳﻤِﻴِﻨ ِﻪ ﻭ ِﺷﻤﺎِﻟ ِﻪ ِﻣ ﻦ ﹶﺃﺗﺒﺎ ِﻋﻪِ ،ﻭ ﻋ ِﺰﹶﻟ
٣٢٩
ﻚ .ﺍﻫـ. ﺨ ﹾﻠﻖِ ،ﹸﺛ ﻢ ﹶﺃ ﺟ ﻤ ﹶﻞ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ") :ﻭﺍ ﺟ ﻌ ﹾﻞ ﻟِﻲ ﻧﻮﺭﺍ "( :ﹶﻓ ﹾﺬﹶﻟ ﹶﻜ ﹰﺔ ِﻟ ﹶﺬِﻟ
ﻭِﺇﻧﺎ ﺭﺗ ﻪ ﻣﻌﺎ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﻭﺍﹾﻟ
* ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺃﻥ ﻳﺒﻴﺖ ﺍﻟﺮﺟﻞ ﻋﻨﺪ ﺧﺎﻟﺘﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺫﺍﺕ ﺯﻭﺝ.
* ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺃﻥ ﻳﺒﻴﺖ ﺍﳌﺮﺍﻫﻖ ﺇﺫﺍ ﻛﺎﻥ ﺫﺍ ﻗﺮﺍﺑﺔ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺫﺍ ﻗﺮﺍﺑﺔ ﻣﻦ ﺍﻣﺮﺃﺗﻪ ﺑﺎﻟﻘﺮﺏ ﻣﻨﻬﻤﺎ.
* ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺗﻌﻠﻴﻖ ﺍﻟﺸﻨﺔ ،ﻭﻫﻲ ﺍﻟﻘﺮﺑﺔ ﻟﺘﱪﺩ ﰲ ﺍﳍﻮﺍﺀ ،ﻭﻻ ﺃﺭﻯ ﺗﻌﻠﻴﻘﻬﺎ ﺇﻻ ﻟﺬﻟﻚ .ﻗﺎﻝ ﺃﺑـﻮ ﻋﺒﻴـﺪ:
ﻭﺷﻨﺎﻕ ﺍﻟﻘﺮﺑﺔ ﻣﺎ ﻳﻌﻠﻖ ﺑﻪ ﻋﻠﻰ ﺍﻟﻮﺗﺪ ﻣﻦ ﺧﻴﻂ ﺃﻭ ﺳﲑ.
* ﻭﻗﻮﻟﻪ) :ﻭﺿﻮﺀًﺍ ﺧﻔﻴﻔﹰﺎ( ،ﺍﻟﺬﻱ ﺃﺭﺍﻩ ﺃﻧﻪ ﺃﺭﺍﺩ ﺧﻔﻴﺎ ﱂ ﻳﻌﻠﻢ ﺑﻪ ﻣﻦ ﺣﻮﻟﻪ.
* ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺻﻼﺓ ﺍﻟﻨﱯ ﺻﺤﻴﺤﺔ.
* ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻗﺎﻡ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﻟﺼﻼﺓ ﻳﻜﻮﻥ ﻋﻦ ﳝﲔ ﺍﻹﻣﺎﻡ.
* ﻭﻗﻮﻟﻪ) :ﻧﺎﻡ ﺣﱴ ﻧﻔﺦ( ،ﻭﻫﺬﺍ ﻣﻦ ﺧﺼﺎﺋﺼﻪ - -؛ ﻷﻧﻪ ﻛﺎﻥ ﻳﻨﺎﻡ ﻋﻴﻨﺎﻩ ،ﻭﻻ ﻳﻨﺎﻡ ﻗﻠﺒﻪ ،ﻭﺫﻟـﻚ
ﺃﺣﺴﻦ ﺣﺎﻻﹰ؛ ﻷﻥ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﻟﺘﺪﻝ ﻋﻠﻰ ﻧﻘﺺ ﻗﻠﺒﻪ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻊ ﺍﻟﻨﻔﺲ ﻓﻼ ﲢﺘـﺒﺲ ﺍﳊﺮﻧـﺔ ﰲ
ﺑﺪﻧﻪ ،ﻭﻟﻴﻜﻮﻥ ﺃﻳﻀﺎ ﻧﻔﺨﻪ ﺩﺍﻓﻌﺎ ﻟﻠﻬﻮﺍﻡ ﰲ ﺣﺎﻟﺔ ﻧﻮﻣﻪ.
ﻭﻣﻌﲎ ﺍﺳﱳ :ﺍﺳﺘﺎﻙ ،ﻓﺄﻣﺎ ﻗﻴﺎﻡ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻠﻰ ﻳﺴﺎﺭ ﺭﺳﻮﻝ ﺍﷲ - -ﻭﻛﻮﻧﻪ ﺭﺩﻩ ﺇﱃ ﳝﻴﻨﻪ ﻓﺈﻥ ﺍﷲ
ﻋﺰ ﻭﺟﻞ ﺃﺟﺮﻯ ﺫﻟﻚ ﻟﻴﻌﻠﻢ ﻟﻠﻨﺎﺱ ﻣﻮﻗﻒ ﺍﳌﺄﻣﻮﻡ ﺇﺫﺍ ﻛﺎﻥ ﻭﻗﻒ ﻋﻠﻰ ﳝﻴﻨﻪ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻓﺄﻗﺮﻩ ﻋﻠﻰ ﺫﻟﻚ
ﱂ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﺸﻤﺎﻝ ﻻ ﻳﺼﻠﺢ ،ﻭﻫﺬﺍ ﳑﺎ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﷲ ﻋﺰ ﻭﺟـﻞ ﰲ
ﺗﻘﺪﻳﺮ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﻟﻴﻌﻠﻢ ﺎ ﻏﲑﻫﺎ.
* ﻭﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﻭﺿﻮﺀ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﺑﻐﲑ ﺍﺳﺘﻌﺎﻧﺔ ﻟﻘﻮﻟﻪ) :ﻓﺄﻃﻠﻖ ﺷﻨﺎﻥ ﺍﻟﻘﺮﺑﺔ ﰒ ﺗﻮﺿﺄ(.
٢١٥
* ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳﺮﺍﺻﺪ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻞ ﻟﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ) :ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳﺮﻯ ﺃﱐ
ﻛﻨﺖ ﺃﺗﻘﻴﻪ( ﺃﻱ ﺃﺭﺻﺪﻩ ﻭﺃﺭﺍﻋﻴﻪ.
* ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﺃﻥ ﺠﺪ ﺍﻟﻠﻴﻞ ﺛﻼﺙ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ،ﻭﻫﻮ ﺃﻛﺜﺮ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ .- -
* ﻭﺃﻣﺎ ﺳﺆﺍﻝ ﺍﻟﻨﻮﺭ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻨﻮﺭ ﺍﻟﺸﻌﺸﻌﺎﱐ ،ﻭﻟﻜﻨﻪ ﺍﻟﻨﻮﺭ ﺍﳌﻌﻨﻮﻱ ،ﻭﻫﻮ ﺍﻟﺬﻱ
ﻳﻀﻲﺀ ﻟﺼﺎﺣﺒﻪ ﰲ ﻇﻼﻡ ﺍﳌﺸﻜﻼﺕ ﻓﻴﺸﺘﺒﻪ ﺑﻪ ﺍﻟﻨﻮﺭ ﺍﻟﺸﻌﺸﻌﺎﱐ ﺍﻟﺬﻱ ﻳﻀﻲﺀ ﰲ ﻇﻠﻤـﺎﺕ ﺍﻷﺟﺴـﺎﻡ
ﻓﻴﺒﺼﺮ ﺍﻹﻧﺴﺎﻥ ﺣﻴﻨﺌﺬ ﺟﻮﺍﺩ ﺍﻟﻄﺮﻕ ،ﻭﻳﻌﺮﻑ ﺃﻳﻦ ﺍﳌﻬﺎﻭﻱ ﻣﻨﻬﺎ ،ﻭﺃﻳﻦ ﺳﺒﻴﻞ ﺍﻟﺴﻼﻣﺔ ﺍﻟﱵ ﻟـﻴﺲ ﻓﻴﻬـﺎ
ﻣﻬﻮﺍﺓ.
* ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ؛ ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ - -ﻣﻊ ﻣﺎ ﺟﺒﻠـﻪ ﺍﷲ ﻋـﺰ
ﻭﺟﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻓﻀﻞ ﻓﻴﻪ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﱂ ﻳﻘﻨﻌﻪ ﺫﻟﻚ ﺣﱴ ﺳﺄﻝ ﺭﺑﻪ ﺃﻥ ﳚﻌﻞ ﰲ ﻗﻠﺒـﻪ
ﻧﻮﺭﺍ ،ﻭﰲ ﺑﺼﺮﻩ ﻧﻮﺭﺍ ،ﻭﰲ ﲰﻌﻪ ﻧﻮﺭﺍ ،ﻭﺃﻣﺎﻣﻪ ﻧﻮﺭﺍ ،ﻭﰲ ﻟﺴﺎﻧﻪ ﻧﻮﺭﺍ ،ﻭﻣﻦ ﺧﻠﻔﻪ ﻧﻮﺭﺍ.
ﰒ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ) :ﻭﺍﺟﻌﻞ ﱄ ﻧﻮﺭﺍ -ﺃﻭ :ﺯﺩﱐ ﻧﻮﺭﺍ( ﻳﻌﲏ - -ﺃﻧﻪ ﳌﺎ ﻃﻠﺐ ﻟﻜﻞ ﺣﺎﺳـﺔ ﻣـﻦ
ﺣﻮﺍﺳﻪ ﻭﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺗﻪ ﻧﻮﺭﺍ ﻳﻀﻲﺀ ﺑﻪ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﱵ ﻳﻮﺍﺟﻬﻬﺎ ،ﻃﻠﺐ ﺯﻳﺎﺩﺓ ﻧﻮﺭ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﺃﻥ ﻳﻜﻮﻥ
ﻟﻪ ﻣﻦ ﺍﻟﻨﻮﺭ ﻣﺎ ﳝﻠﻜﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻳﺎﻩ ﻓﻴﺜﺒﺖ ﻋﻨﺪﻩ ﺑﻘﻮﻟﻪ) :ﻭﺍﺟﻌﻞ ﱄ ﻧﻮﺭﺍ( ﺃﻱ ﻻ ﻳﻨﺴﻠﺐ ﻣـﲏ ﻭﻻ
ﻳﱰﻉ ﻋﲏ ،ﰒ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ) :ﻭﺯﺩﱐ ﻧﻮﺭﺍ( ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ :ﻻ ﺃﺷﺒﻊ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﺩﺭﻙ ﺑـﻪ ﻣﻌﺮﻓﺘـﻚ
٣٣٠
ﻭﻣﻌﺎﱐ ﻛﻼﻣﻚ ﻭﺃﺳﺮﺍﺭ ﺗﺴﺒﻴﺤﻚ.
ﺼ ﺪﻗﹶﺔ ،ﻭﻫﻮ ﻣﺤﻤﻮﻝ ﻋﻠﹶﻰ ﺍﻟﺘ ﹶﻄﻮﻉ ،
ﻭﻓِﻲ ﺣﺪِﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣِ ﻦ ﺍﻟﻔﹶﻮﺍﺋِﺪ ﺟﻮﺍﺯ ﺇِﻋﻄﺎﺀ ﺑﻨِﻲ ﻫﺎﺷِﻢ ِﻣ ﻦ ﺍﻟ
ﻚ.
ﺤ ﹼﻞ ﹶﻟ ﻪ ﺃﹶﺧﺬ ﹶﺫِﻟ
ﻭﻳﺤﺘﻤﻞ ﺃﹶﻥ ﻳﻜﹸﻮﻥ ﺇِﻋﻄﺎ ﺅ ﻩ ﺍﻟ ﻌﺒﺎﺱ ِﻟﻴﺘﻮﻟﱠﻰ ﺻﺮﻓﻪ ﻓِﻲ ﻣﺼﺎﻟِﺢ ﻏﹶﲑﻩ ِﻣﻤﻦ ﻳ ِ
ﻭﻓِﻴ ِﻪ ﺟﻮﺍﺯ ﺗﻘﺎﺿِﻲ ﺍﻟﻮﻋﺪ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻣﻦ ﻭ ﻋ ﺪ ِﺑ ِﻪ ﻣﻘﻄﹸﻮﻋﺎ ﺑِﻮﻓﺎِﺋ ِﻪ.
ﺼﻐِ ِﲑ ﻭﺍﻟ ﹶﻘﺮِﻳﺐ ﻭﺍﻟﻀﻴﻒ ،ﻭﺣﺴﻦ ﺍﳌﹸﻌﺎ ﺷﺮﺓ ِﻟﻸَﻫ ِﻞ ،ﻭﺍﻟ ﺮ ﺩ ﻋﻠﹶـﻰ ﻣـﻦ ﻳـﺆﺛِﺮ ﺩﻭﺍﻡ ﻭﻓِﻴ ِﻪ ﺍﳌﹸﻼ ﹶﻃﻔﹶﺔ ﺑِﺎﻟ
ﺍﻻﻧﻘِﺒﺎﺽ.
ﺼﻐِﲑ ﻋِﻨﺪ ﻣﺤﺮﻣﻪ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﺯﻭﺟﻬﺎ ﻋِﻨﺪﻫﺎ ،ﻭﺟﻮﺍﺯ ﺍﻻﺿﻄِﺠﺎﻉ ﻣ ﻊ ﺍﳌﹶـﺮﺃﹶﺓ ﺍﳊـﺎﺋِﺾ ، ﻭﻓِﻴ ِﻪ ﻣﺒِﻴﺖ ﺍﻟ
ﺼﻐِﲑ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻣ ﻤﻴﺰﺍ ﺑﻞ ﻣﺮﺍ ِﻫﻘﹰﺎ. ﻚ ِﺑﺤﻀ ﺮ ِﺓ ﺍﻟ
ﻭﺗﺮﻙ ﺍﻻﺣﺘِﺸﺎﻡ ﻓِﻲ ﹶﺫِﻟ
ﺴ ِﻪ ﻭﺇِﻳﻘﺎﻇﻪ. ﺼِﺒ ﻲ ﻭﺟﻮﺍﺯ ﻓﹶﺘﻞ ﹸﺃﺫﹸﻧﻪ ِﻟﺘﺄﻧِﻴ ِﺻﺤﺔ ﺻﻼﺓ ﺍﻟ ﻭﻓِﻴ ِﻪ ِ
ﻭﻗﹶﺪ ﻗِﻴ ﹶﻞ ِ :ﺇ ﱠﻥ ﺍ ﹸﳌﺘ ﻌﻠﱢﻢ ﺇِﺫ ﺗﻌﻮ ِﻫ ﺪ ِﺑﻔﹶﺘ ِﻞ ﹸﺃﺫﹸﻧﻪ ﻛﺎ ﹶﻥ ﺃﹶﺫﻛﹶﻰ ِﻟﻔﹶﻬ ِﻤ ِﻪ ﻭﻓِﻴ ِﻪ ﺣﻤﻞ ﺃﹶﻓﻌﺎﻟﻪ ﻋﻠﹶﻰ ﺍﻻﻗﺘِـﺪﺍﺀ ﺑِـ ِﻪ
ﻭﻣﺸﺮﻭ ِﻋﻴﺔ ﺍﻟﺘﻨﻔﱡﻞ ﺑﲔ ﺍﳌﹶﻐﺮِﺏ ﻭﺍﻟﻌِﺸﺎﺀ ،ﻭﻓﹶﻀﻞ ﺻﻼﺓ ﺍﻟﻠﱠﻴﻞ ﻭﻻ ِﺳﻴﻤﺎ ﻓِﻲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﹼـﺎﻧِﻲ ،ﻭﺍﻟﺒـﺪﺍﺀَﺓ
ﺑِﺎﻟﺴﻮﺍ ِﻙ ﻭﺍﺳﺘِﺤﺒﺎﺑﻪ ﻋِﻨﺪ ﹸﻛ ﹼﻞ ﻭﺿﻮﺀ ﻭﻋِﻨﺪ ﹸﻛ ﹼﻞ ﺻﻼﺓ ،ﻭﺗِﻼﻭﺓ ﺁﺧِﺮ ﺁﻝ ﻋِﻤﺮﺍﻥ ﻋِﻨﺪ ﺍﻟﻘِﻴﺎﻡ ِﺇﻟﹶﻰ ﺻـﻼﺓ
ﺐ.
ﺠﻨ ِ
ﺍﻟﻠﱠﻴﻞ ،ﻭﺍﺳﺘِﺤﺒﺎﺏ ﻏﹶﺴﻞ ﺍﻟﻮﺟﻪ ﻭﺍﻟﻴﺪﻳ ِﻦ ِﻟﻤﻦ ﺃﹶﺭﺍ ﺩ ﺍﻟﻨﻮﻡ ﻭﻫﻮ ﻣﺤﺪِﺙ ،ﻭﹶﻟ ﻌﱠﻠ ﻪ ﺍﳌﹸﺮﺍﺩ ﺑِﺎﻟ ﻮﺿﻮ ِﺀ ﻟِﻠ
٢١٦
ﻭﻓِﻴ ِﻪ ﺟﻮﺍﺯ ﺍﻻﻏﺘِﺮﺍﻑ ِﻣ ﻦ ﺍﳌﺎﺀ ﺍﻟ ﹶﻘﻠِﻴﻞ َﻷ ﱠﻥ ﺍﻹِﻧﺎﺀ ﺍﳌﹶﺬﻛﹸﻮﺭ ﻛﺎ ﹶﻥ ﻗﹶﺼﻌﺔ ﺃﹶﻭ ﺻﺤﻔﹶﺔ ،ﻭﺍﺳﺘِﺤﺒﺎﺏ ﺍﻟﺘﻘﻠِﻴﻞ ِﻣ ﻦ
ﺴﻤﺮ ﻓِـﻲ ﺼ ﹶﻔ ِﺔ ﻛﹶﻤﺎ ﺗ ﹶﻘ ﺪ ﻡ ﻓِﻲ ﺑﺎﺏ ﺍﻟ
ﺍﳌﺎﺀ ﻓِﻲ ﺍﻟﺘﻄﻬِﲑ ﻣ ﻊ ﺣﺼﻮﻝ ﺍﻹِﺳﺒﺎﻍ ،ﻭﺟﻮﺍﺯ ﺍﻟﺘﺼﻐِﲑ ﻭﺍﻟﺬﱢﻛﺮ ﺑِﺎﻟ
ﺚ ﻗﺎ ﹶﻝ " :ﻧﺎ ﻡ ﺍﻟ ﻐﻠﹶﻴﻢ" ،ﻭﺑﻴﺎﻥ ﻓﹶﻀﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﹸﻗﻮﺓ ﻓﹶﻬﻤﻪ ﻭﺣِﺮﺻﻪ ﻋﻠﹶﻰ ﺗ ﻌﻠﱡﻢ ﺃﹶﻣـﺮ ﺍﻟـﺪﻳﻦ ﺍﻟﻌِﻠﻢ ﺣﻴ ﹸ
ﻚ.
ﻭﺣﺴﻦ ﺗﹶﺄﺗﻴﻪ ﻓِﻲ ﹶﺫِﻟ
ﺤﻀﻮ ِﺭ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ،ﻭﺍﺳﺘِﺪﻋﺎ ﺅ ﻩ ﻟﹶﻬـﺎ ، ﺠ ِﺪ ،ﻭﺇِﻋﻼﻡ ﺍ ﹸﳌ ﺆﺫﱢﻥ ﺍﻹِﻣﺎﻡ ِﺑ
ﻭﻓِﻴ ِﻪ ﺍﺗﺨﺎﺫ ﻣ ﺆﺫﱢﻥ ﺭﺍﺗِﺐ ﻟِﻠﻤﺴ ِ
ﻚ ﻛﹶﻤﺎ ﺳﻴﺄﺗِﻲ ﺍﻟﺒﺤﺚ ﻓِﻴ ِﻪ ﻓِﻲ ﺃﹶﻭﺍﺧِﺮ ﻛِﺘﺎﺏ ﺍﻟﺼﻼﺓ. ﻭﺍﻻﺳﺘِﻌﺎﻧﺔ ﺑِﺎﻟﻴ ِﺪ ﻓِﻲ ﺍﻟﺼﻼﺓ ﻭﺗﻜﺮﺍﺭ ﹶﺫِﻟ
ﻭﻓِﻴ ِﻪ ﻣﺸﺮﻭ ِﻋﻴﺔ ﺍﳉﹶﻤﺎﻋﺔ ﻓِﻲ ﺍﻟﻨﺎِﻓﻠﹶﺔ ،ﻭﺍﻻِﺋﺘِﻤﺎ ﻡ ِﺑﻤﻦ ﻟﹶﻢ ﻳﻨ ِﻮ ﺍﻹِﻣﺎﻣﺔ ،ﻭﺑﻴﺎﻥ ﻣﻮﻗِﻒ ﺍﻹِﻣﺎﻡ ﻭﺍﳌﹶﺄﻣﻮﻡ ،ﻭﻗﹶﺪ
ﻚ ﻓِﻲ ﺃﹶﺑﻮﺍﺏ ﺍﻹِﻣﺎﻣﺔ ﻭﺍﷲ ﺍﳌﹸﺴﺘﻌﺎﻥ. ﺗﻘﹶ ﺪ ﻡ ﹸﻛ ﹼﻞ ﹶﺫِﻟ
ﻭﺍﺳﺘ ِﺪ ﱠﻝ ِﺑ ِﻪ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻷَﺣﺎﺩِﻳﺚ ﺍﻟﻮﺍ ِﺭﺩﺓ ﻓِﻲ ﻛﹶﺮﺍ ِﻫﻴﺔ ﺍﻟﻘﹸﺮﺁﻥ ﻋﻠﹶﻰ ﻏﹶﲑ ﻭﺿﻮﺀ ﻟﹶﻴﺴﺖ ﻋﻠﹶﻰ ﺍﻟ ﻌﻤـﻮﻡ ﻓِـﻲ
ﺐ ِﺑﹶﺄ ﱠﻥ ﻧﻮﻣﻪ ﻛﺎ ﹶﻥ ﻻ ﻳﻨﻘﹸﺾ ﻭﺿﻮ َﺀ ﻩ ﻓﹶﻼ ﻳِﺘ ﻢ ﺍﻻﺳﺘِﺪﻻﻝ ِﺑﻪِ ِﺇ ﱠﻻ ﺃﹶﻥ ﻳﺜﺒﺖ ﹶﺃﻧ ﻪ ﻗﹶـ ﺮﹶﺃ
ﺟﻤِﻴﻊ ﺍﻷَﺣﻮﺍﻝ ،ﻭﹸﺃﺟِﻴ
٣٣١
ﺍﻵﻳﺎﺕ ﺑﲔ ﻗﹶﻀﺎﺀ ﺍﳊﺎﺟﺔ ﻭﺍﻟ ﻮﺿﻮﺀ ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ .
ـــــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﻷﺭﺑﻌﻮﻥ:ﺩﺭﺟﺔ ﺍﺎﻫﺪ ﰲ ﺍﳉﻨﺔ
ﻼﺓﹶ،
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » :ﻣ ﻦ ﺁ ﻣ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭِﺑ ﺮﺳﻮِﻟﻪِ ،ﻭﹶﺃﻗﹶﺎ ﻡ ﺍﻟﺼـ ﹶ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺿ ِﻪ ﺍﱠﻟﺘِﻲ ﻭﻟِـ ﺪ ﺲ ﻓِﻲ ﹶﺃ ﺭ ِ ﳉﻨﺔﹶ ،ﺟﺎ ﻫ ﺪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻭ ﺟﻠﹶ ﻭﺻﺎ ﻡ ﺭ ﻣﻀﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ﺣﻘﺎ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﻳ ﺪ ِﺧﹶﻠ ﻪ ﺍ ﹶ
ﳉﻨ ِﺔ ﻣِﺎﹶﺋ ﹶﺔ ﺩ ﺭ ﺟﺔٍ ،ﹶﺃ ﻋ ﺪﻫﺎ ﺍﻟﱠﻠ ﻪ ِﻟ ﹾﻠ ﻤﺠﺎ ِﻫﺪِﻳ ﻦ
ﺸ ﺮ ﺍﻟﻨﺎﺱ؟ ﻗﹶﺎ ﹶﻝِ» :ﺇ ﱠﻥ ﻓِﻲ ﺍ ﹶ ﻼ ﻧﺒ ﻓِﻴﻬﺎ« ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﹶﺃﹶﻓ ﹶ
ﺴﻤﺎ ِﺀ ﻭﺍ َﻷ ﺭﺽِ ،ﹶﻓِﺈﺫﹶﺍ ﺳﹶﺄﹾﻟﺘ ﻢ ﺍﻟﱠﻠﻪ ،ﻓﹶﺎ ﺳﹶﺄﻟﹸﻮ ﻩ ﺍﻟ ِﻔ ﺮ ﺩ ﻭﺱ ،ﹶﻓِﺈﻧـ ﻪ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ ،ﻣﺎ ﺑﻴ ﻦ ﺍﻟ ﺪ ﺭ ﺟﺘﻴ ِﻦ ﹶﻛﻤﺎ ﺑﻴ ﻦ ﺍﻟ
ﳉﻨ ِﺔ«. ٣٣٢ ﺠ ﺮ ﹶﺃﻧﻬﺎ ﺭ ﺍ ﹶﺵ ﺍﻟ ﺮ ﺣ ﻤﻦِ ،ﻭ ِﻣﻨ ﻪ ﺗ ﹶﻔ
ﳉﻨ ِﺔ -ﹸﺃﺭﺍ ﻩ -ﹶﻓ ﻮﹶﻗ ﻪ ﻋﺮ ﳉﻨ ِﺔ ﻭﹶﺃ ﻋﻠﹶﻰ ﺍ ﹶ
ﻂﺍ ﹶ ﹶﺃ ﻭ ﺳ ﹸ
ﻫﺬﻩ ﺭﻛﺎﺋﺐ ﺍﻟﺮﺟﺎﺀ ،ﻭﻛﺬﻟﻚ ﳒﺎﺋﺐ ﺍﻟﺴﺒﻖ ،ﻣﻴﺪﺍﻥ ﻳﺴﻊ ﻛﻞ ﺍﳍﻤﻢ ﻭﺍﻹﺭﺍﺩﺍﺕ ،ﻓﻬﺬﺍ ﺩﻳﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ
ﲨﻴﻌﺎﹰ ،ﻳﺴﻊ ﺍﻟﻌﺎﳌﲔ ﲨﻴﻌﹰﺎ ﺑﻴﺴﺮ ﺍﳊﻤﺎﺋﻞ ،ﻓﺈﻥ ﺃﺛﻘﻠﺘﻚ ﺍﻟﺬﻧﻮﺏ ﻓﻼ ﻗﻨﻮﻁ ﺇﺫ ﻗﻮﺍﺭﺏ ﺍﻟﻨﺠﺎﺓ ﻣﺎﺩﺓ ﻟـﻚ
ﺃﺫﺭﻋﻬﺎ ﺗﻨﺎﺩﻳﻚ ﻟﻴﻞ ﺎﺭ ،ﻓﺎﻟﺮﲪﻦ ﳝﺪ ﻳﺪﻩ ﺑﺎﻟﻠﻴﻞ ﻟﻴﺘﻮﺏ ﻣﺴﻲﺀ ﺍﻟﻨﻬﺎﺭ ﻭﳝﺪ ﻳﺪﻩ ﺑﺎﻟﻨﻬﺎﺭ ﻟﻴﺘﻮﺏ ﻣﺴـﻲﺀ
ﺏ ﻣﺴِﻲ ُﺀ ﺍﻟﻨﻬﺎﺭِ،
ﻂ ﻳ ﺪ ﻩ ﺑِﺎﻟﱠﻠﻴ ِﻞ ِﻟﻴﺘﻮ
ﺴﹸ ﷲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻳﺒ ﺍﻟﻠﻴﻞ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝِ» :ﺇ ﱠﻥ ﺍ َ
٣٣٣
ﺲ ِﻣ ﻦ ﻣ ﻐ ِﺮِﺑﻬﺎ«
ﺸ ﻤ ﺏ ﻣﺴِﻲ ُﺀ ﺍﻟﱠﻠﻴﻞِ ،ﺣﺘﻰ ﺗ ﹾﻄﹸﻠ ﻊ ﺍﻟ
ﻂ ﻳ ﺪ ﻩ ﺑِﺎﻟﻨﻬﺎ ِﺭ ِﻟﻴﺘﻮ
ﺴﹸ
ﻭﻳﺒ
- ٣٣١ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ) (٤٨٤ /٢ﻭﻛﻮﺛﺮ ﺍﳌﻌﺎﱐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )/١٠
(٣٠٩
- ٣٣٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )( ٢٧٩٠)(١٦ /٤
] ﺵ )ﺍﻟﻔﺮﺩﻭﺱ( ﻫﻮ ﺍﻟﺒﺴﺘﺎﻥ ﺍﻟﺬﻱ ﳚﻤﻊ ﻣﺎ ﰲ ﺍﻟﺒﺴﺎﺗﲔ ﻛﻠﻬﺎ ﻣﻦ ﺷﺠﺮ ﻭﺯﻫﺮ ﻭﻧﺒﺎﺕ) .ﺃﻭﺳﻂ ﺍﳉﻨﺔ( ﺃﻓﻀﻠﻬﺎ ﻭﺧﲑﻫﺎ) .ﺃﺭﺍﻩ( ﺃﻇﻨـﻪ
ﻭﻫﺬﺍ ﻣﻦ ﻛﻼﻡ ﳛﲕ ﺑﻦ ﺻﺎﱀ ﺷﻴﺦ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻱ ﺃﻇﻨﻪ ﻗﺎﻝ )ﻓﻮﻗﻪ) (. .ﺗﻔﺠﺮ( ﺗﻨﺸﻖ[
- ٣٣٣ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٧٥٩)(٩٦٨ :
٢١٧
ﻭﻟﻮ ﺃﺫﻧﺒﺖ ﰲ ﺍﻟﻴﻮﻡ ﻣﺎﺋﺔ ﻣﺮﺓ ﺃﻭ ﺃﻛﺜﺮ ،ﻭﻟﻮ ﺃﺗﻴﺖ ﺭﺑﻚ ﲟﻞﺀ ﺍﻷﺭﺽ ﺧﻄﺎﻳﺎ ﰒ ﺍﺳﺘﻐﻔﺮﺕ ﻭﺟـﺪﺕ ﺍﷲ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻳﻘﹸﻮ ﹸﻝ ":ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ :ﻳـﺎ
ﺲ ﺑ ِﻦ ﻣﺎِﻟﻚٍ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﺎﹰ ،ﻓﻌﻦ ﹶﺃﻧ ِ
ﺖ
ﻚ ﻭﻟﹶﺎ ﹸﺃﺑﺎﻟِﻲ ،ﻳﺎ ﺍﺑـ ﻦ ﺁ ﺩ ﻡ ﻟﹶـ ﻮ ﺑﹶﻠﻐـ ﻚ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ﺕ ﹶﻟ ﻚ ﻣﺎ ﺩ ﻋ ﻮﺗﻨِﻲ ﻭ ﺭ ﺟ ﻮﺗﻨِﻲ ﹶﻏ ﹶﻔ ﺮ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ِﺇﻧ
ﺽ
ﺏ ﺍ َﻷ ﺭ ِ
ﻚ ﹶﻟ ﻮ ﹶﺃﺗﻴﺘﻨِﻲ ِﺑﻘﹸـﺮﺍ ِ
ﺕ ﹶﻟﻚ ،ﻭﻟﹶﺎ ﹸﺃﺑﺎﻟِﻲ ،ﻳﺎ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ِﺇﻧ ﺴﻤﺎ ِﺀ ﹸﺛ ﻢ ﺍ ﺳﺘ ﻐ ﹶﻔ ﺮﺗﻨِﻲ ﹶﻏ ﹶﻔﺮ
ﻚ ﻋﻨﺎ ﹶﻥ ﺍﻟ ﹸﺫﻧﻮﺑ
ﻚ ِﺑ ﹸﻘﺮﺍِﺑﻬﺎ ﻣ ﻐ ِﻔ ﺮ ﹰﺓ ".٣٣٤
ﺸ ِﺮﻙ ﺑِﻲ ﺷﻴﺌﹰﺎ ﹶﻟﹶﺄﺗﻴﺘ ﺧﻄﹶﺎﻳﺎ ﹸﺛ ﻢ ﹶﻟﻘِﻴﺘﻨِﻲ ﻟﹶﺎ ﺗ
ﻭﻟﻮ ﻗﺘﻠﺖ ﻣﺎﺋﺔ ﻧﻔﺲ ﻣﻌﺼﻮﻣﺔ ﰒ ﺭﺣﻠﺖ ﺇﱃ ﺍﷲ ﺳﻴﻔﺮﺡ ﻟﻚ ﻭﻳﺄﰐ ﺇﻟﻴﻚ ﺃﺷﺪ ﳑﺎ ﺗﺄﰐ ﺇﻟﻴﻪ،٣٣٥
ﻒ ِﺑ ﺮ ِﻛﻴ ٍﺔ ﹶﻗ ﺪ ﻛﹶﺎ ﺩ ﻳ ﹾﻘﺘﹸﻠ ﻪ ﺍﹾﻟ ﻌ ﹶﻄﺶِ ،ﺇ ﹾﺫ ﺭﹶﺃﺗ ﻪ
ﺐ ﻳﻄِﻴ ﷲ » :ﺑﻴﻨﻤﺎ ﹶﻛ ﹾﻠ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
٣٣٦
ﺴ ﹶﻘﺘ ﻪ ِﺇﻳﺎﻩ ،ﹶﻓ ﻐ ِﻔ ﺮ ﹶﻟﻬﺎ ِﺑ ِﻪ«
ﺖ ﹶﻟ ﻪ ِﺑﻪِ ،ﹶﻓ
ﺖ ﻣﻮﹶﻗﻬﺎ ،ﻓﹶﺎ ﺳﺘ ﹶﻘ
ﺑ ِﻐ ﻲ ِﻣ ﻦ ﺑﻐﺎﻳﺎ ﺑﻨِﻲ ِﺇ ﺳﺮﺍﺋِﻴ ﹶﻞ ﹶﻓﻨ ﺰ ﻋ
ﺐ ﺍﷲ ﺗﻌﺎﱃ ﻓﺘﻘﻄﻊ ﻃﺮﻳﻖ ﺍﻟﺘـﺎﺋﺒﲔ ﻭﺇﻥ ﻣﻦ ﺍﻟﻜﻔﺮ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ،٣٣٧ﻭﳑﺎ ﳛﺒﻂ ﺍﻟﺬﻧﻮﺏ ﺃﻥ ﺗﺴ
ﷲ
ﷲ ِﻟ ﹸﻔﻠﹶـﺎﻥٍ ،ﻭِﺇ ﱠﻥ ﺍ َ
ﷲ ﻟﹶﺎ ﻳ ﻐ ِﻔ ﺮ ﺍ ُ
ﺙ " ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﻗﹶﺎ ﹶﻝ :ﻭﺍ ِ ﷲ ،- -ﺣ ﺪ ﹶ ﻋﻨﻪ ،ﻓ ﻌ ﻦ ﺟﻨ ﺪﺏٍ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻚ ".٣٣٨ ﺖ ﻋ ﻤﹶﻠ ﺕ ِﻟ ﹸﻔﻠﹶﺎﻥٍ ،ﻭﹶﺃ ﺣﺒ ﹾﻄ
ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ﻳﺘﹶﺄﻟﱠﻰ ﻋﹶﻠ ﻲ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹶﺃ ﹾﻏ ِﻔ ﺮ ِﻟ ﹸﻔﻠﹶﺎﻥٍ ،ﹶﻓِﺈﻧﻲ ﹶﻗ ﺪ ﹶﻏ ﹶﻔ ﺮ
ﺍﻓﺘﺤﻮﺍ ﺍﻷﺑﻮﺍﺏ ﻭﻻ ﺗﻀﻴﻘﻮﺍ ﻭﺍﺳﻌﹰﺎ ﻓﺮﺑﻜﻢ ﻭﺍﺳﻊ ﻋﻠﻴﻢ ،ﻭﺍﻧﺜﺮﻭﺍ ﻟﻠﺨﻠﻖ ﻋﻨﺎﻭﻳﻦ ﺍﻟﺮﲪﺔ ﻓﻜﺘﺎﺏ ﺭﺑﻜـﻢ
ﻋﻨﻮﺍﻧﻪ) :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ( ،ﻭﺇﻳﺎﻛﻢ ﻭﺍﻹﳊﺎﺩ ﰲ ﺃﲰﺎﺋﻪ ،ﻓﺈﻥ ﺭﲪﺘﻪ ﺳﺒﻘﺖ ﻏﻀﺒﻪ.
ﺇﻥ ﺟﺎﺀﻛﻢ ﻣﺜﻞ "ﺿﻤﺎﻡ ﺑﻦ ﺛﻌﻠﺒﺔ" ﻓﻘﺎﻝ :ﻭﺍﷲ ﻻ ﺃﺯﻳﺪ ﻭﻻ ﺃﻧﻘﺺ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻭﺍﻟﺰﻛﺎﺓ ﺍﳌﻘﺪﺭﺓ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤـﺎ
ﺱ ﺭ ِ
ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻓﻘﻮﻟﻮﺍ) :ﺃﻓﻠﺢ ﻭﺩﺧﻞ ﺍﳉﻨﺔ ﺇﻥ ﺻﺪﻕ( .ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
]ﺵ )ﻳﺒﺴﻂ ﻳﺪﻩ( ﻗﺎﻝ ﺍﳌﺎﺯﺭﻱ ﺍﳌﺮﺍﺩ ﺑﻪ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻭﺇﳕﺎ ﻭﺭﺩ ﻟﻔﻆ ﺑﺴﻂ ﺍﻟﻴﺪ ﻷﻥ ﺍﻟﻌﺮﺏ ﺇﺫﺍ ﺭﺿﻲ ﺃﺣﺪﻫﻢ ﺍﻟﺸﻲﺀ ﺑﺴﻂ ﻳﺪﻩ ﻟﻘﺒﻮﻟـﻪ ﻭﺇﺫﺍ
ﻛﺮﻫﻪ ﻗﺒﻀﻬﺎ ﻋﻨﻪ ﻓﺨﻮﻃﺒﻮﺍ ﺑﺄﻣﺮ ﺣﺴﻲ ﻳﻔﻬﻤﻮﻧﻪ ﻭﻫﻮ ﳎﺎﺯ[
- ٣٣٤ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ ) (٣٥٤٠) (٥٤٨ /٥ﺻﺤﻴﺢ
ﺴﹶﺄ ﹶﻝ ﻋ ﻦ ﹶﺃ ﻋﹶﻠ ِﻢ ﹶﺃ ﻫ ِﻞ
ﲔ ﻧ ﹾﻔﺴﺎ ،ﹶﻓ
ﺴ ِﻌ ﺴ ﻌ ﹰﺔ ﻭِﺗ
ﷲ - -ﻗﹶﺎ ﹶﻝ ":ﻛﹶﺎ ﹶﻥ ﻓِﻴ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠ ﹸﻜ ﻢ ﺭ ﺟ ﹲﻞ ﹶﻗﺘ ﹶﻞ ِﺗ ﺨ ﺪ ِﺭﻱ ،ﹶﺃ ﱠﻥ ﻧِﺒ ﻲ ﺍ ِ - ٣٣٥ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ
ﲔ ﻧ ﹾﻔﺴﺎ ،ﹶﻓ ﻬ ﹾﻞ ﹶﻟ ﻪ ِﻣ ﻦ ﺗ ﻮﺑﺔٍ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻟﹶﺎ ،ﹶﻓ ﹶﻘﺘﹶﻠﻪ ،ﹶﻓ ﹶﻜ ﻤ ﹶﻞ ِﺑ ِﻪ ﻣِﺎﹶﺋﺔﹰ ،ﹸﺛ ﻢ ﺳﹶﺄ ﹶﻝ ﻋ ﻦ ﹶﺃ ﻋﹶﻠ ِﻢ
ﺴ ِﻌ
ﺴ ﻌ ﹰﺔ ﻭِﺗ
ﺽ ﹶﻓ ﺪ ﱠﻝ ﻋﻠﹶﻰ ﺭﺍ ِﻫﺐٍ ،ﹶﻓﹶﺄﺗﺎ ﻩ ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇﻧ ﻪ ﹶﻗﺘ ﹶﻞ ِﺗ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺽ
ﺽ ﹶﻓ ﺪ ﱠﻝ ﻋﻠﹶﻰ ﺭ ﺟ ٍﻞ ﻋﺎِﻟﻢٍ ،ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇﻧ ﻪ ﹶﻗﺘ ﹶﻞ ﻣِﺎﹶﺋ ﹶﺔ ﻧ ﹾﻔﺲٍ ،ﹶﻓ ﻬ ﹾﻞ ﹶﻟ ﻪ ِﻣ ﻦ ﺗ ﻮﺑﺔٍ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻧ ﻌﻢ ،ﻭ ﻣ ﻦ ﻳﺤﻮ ﹸﻝ ﺑ ﻴﻨ ﻪ ﻭﺑﻴ ﻦ ﺍﻟﺘ ﻮﺑﺔِ؟ ﺍﻧ ﹶﻄِﻠ ﻖ ِﺇﻟﹶﻰ ﹶﺃ ﺭ ِ ﹶﺃ ﻫﻞِ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻒ ﺍﻟ ﱠﻄ ِﺮﻳ ﻖ ﹶﺃﺗـﺎ ﻩ
ﺼ ﺽ ﺳ ﻮﺀٍ ،ﻓﹶﺎﻧ ﹶﻄﹶﻠ ﻖ ﺣﺘﻰ ِﺇﺫﹶﺍ ﻧ ﺿﻚ ،ﹶﻓِﺈﻧﻬﺎ ﹶﺃ ﺭ ﷲ ﻣ ﻌ ﻬﻢ ،ﻭﻟﹶﺎ ﺗ ﺮ ِﺟ ﻊ ِﺇﻟﹶﻰ ﹶﺃ ﺭ ِ ﷲ ﻓﹶﺎ ﻋﺒ ِﺪ ﺍ َ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﹶﻓِﺈ ﱠﻥ ِﺑﻬﺎ ﹸﺃﻧﺎﺳﺎ ﻳ ﻌﺒﺪﻭ ﹶﻥ ﺍ َ
ﺏ:ﺖ ﻣﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﺍﹾﻟ ﻌﺬﹶﺍ ِ
ﺖ ﻣﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ :ﺟﺎ َﺀ ﺗﺎِﺋﺒﺎ ﻣ ﹾﻘِﺒﻠﹰﺎ ِﺑ ﹶﻘ ﹾﻠِﺒ ِﻪ ِﺇﻟﹶﻰ ﺍﷲِ ،ﻭﻗﹶﺎﹶﻟ
ﺖ ﻓِﻴ ِﻪ ﻣﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ ﻭ ﻣﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﺍﻟﹾ ﻌﺬﹶﺍﺏِ ،ﹶﻓﻘﹶﺎﹶﻟ
ﺍﹾﻟ ﻤ ﻮﺕ ،ﻓﹶﺎ ﺧﺘﺼ ﻤ
ﺿﻴﻦِ ،ﹶﻓِﺈﻟﹶﻰ ﺃﹶﻳِﺘ ِﻬﻤﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺩﻧﻰ ﹶﻓﻬـ ﻮ ﻟﹶـﻪ، ﺠ ﻌﻠﹸﻮ ﻩ ﺑﻴﻨ ﻬﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻗِﻴﺴﻮﺍ ﻣﺎ ﺑﻴ ﻦ ﺍﹾﻟﹶﺄ ﺭ ﻚ ﻓِﻲ ﺻﻮﺭِ ﺓ ﺁ ﺩ ِﻣﻲ ،ﹶﻓ ِﺇﻧ ﻪ ﹶﻟ ﻢ ﻳ ﻌ ﻤ ﹾﻞ ﺧﻴﺮﺍ ﹶﻗﻂﱡ ،ﹶﻓﹶﺄﺗﺎ ﻫ ﻢ ﻣﹶﻠ
ﺼ ﺪ ِﺭ ِﻩ
ﺕ ﻧﺄﹶﻯ ِﺑ
ﺴ ﻦ ﹸﺫ ِﻛ ﺮ ﹶﻟﻨﺎ ،ﹶﺃﻧ ﻪ ﹶﻟﻤﺎ ﹶﺃﺗﺎ ﻩ ﺍﹾﻟ ﻤ ﻮ
ﺤﻀﺘ ﻪ ﻣﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ "،ﻗﹶﺎ ﹶﻝ ﹶﻗﺘﺎ ﺩ ﹸﺓ :ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟ
ﺽ ﺍﻟﱠﺘِﻲ ﹶﺃﺭﺍﺩ ،ﹶﻓ ﹶﻘﺒ
ﹶﻓﻘﹶﺎﺳﻮ ﻩ ﹶﻓ ﻮ ﺟﺪﻭ ﻩ ﹶﺃ ﺩﻧﻰ ِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ﺭ ِ
"ﺻﺤﻴﺢ ﻣﺴﻠﻢ )(٢٧٦٦) - ٤٦ (٢١١٨ /٤
]ﺵ )ﻧﺼﻒ( ﺃﻱ ﺑﻠﻎ ﻧﺼﻔﻬﺎ )ﻧﺄﻯ( ﺃﻱ ﺾ ﻭﳚﻮﺯ ﺗﻘﺪﱘ ﺍﻷﻟﻒ ﻋﻠﻰ ﺍﳍﻤﺰﺓ ﻭﻋﻜﺴﻪ[
- ٣٣٦ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ(٢٢٤٥)(٨٠٨ :
]ﺵ )ﺑﻐﻴﺎ( ﺍﻟﺒﻐﻲ ﻫﻲ ﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺒﻐﺎﺀ ﺑﺎﳌﺪ ﻫﻮ ﺍﻟﺰﱏ )ﻳﻄﻴﻒ( ﺃﻱ ﻳﺪﻭﺭ ﺣﻮﳍﺎ ﻳﻘﺎﻝ ﻃﺎﻑ ﺑﻪ ﻭﺃﻃﺎﻑ ﺇﺫﺍ ﺩﺍﺭ ﺣﻮﻟﻪ )ﺃﺩﻟﻊ ﻟﺴﺎﻧﻪ( ﺃﺩﻟﻊ ﻭﺩﻟﻊ
ﻟﻐﺘﺎﻥ ﺃﻱ ﺃﺧﺮﺟﻪ ﻟﺸﺪﺓ ﺍﻟﻌﻄﺶ )ﲟﻮﻗﻬﺎ( ﺍﳌﻮﻕ ﻫﻮ ﺍﳋﻒ ﻓﺎﺭﺳﻲ ﻣﻌﺮﺏ ﻭﻣﻌﲎ ﻧﺰﻋﺖ ﻟﻪ ﲟﻮﻗﻬﺎ ﺃﻱ ﺍﺳﺘﻘﺖ ﻳﻘﺎﻝ ﻧﺰﻋـﺖ ﺑﺎﻟـﺪﻟﻮ ﺇﺫﺍ
ﺍﺳﺘﻘﻴﺖ ﺑﻪ ﻣﻦ ﺍﻟﺒﺌﺮ ﻭﳓﻮﻫﺎ ﻭﻧﺰﻋﺖ ﺍﻟﺪﻟﻮ ﺃﻳﻀﺎ )ﺑﺮﻛﻴﺔ( ﺍﻟﺮﻛﻴﺔ ﺍﻟﺒﺌﺮ[
- ٣٣٧ﺭﺍﺟﻊ ﻛﺘﺎﰊ " ﺍﺣﺬﺭﻭﺍ ﺍﻟﻴﺄﺱ ﻓﺈﻧﻪ ﻗﺘﺎﻝ"
- ٣٣٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ )] (٢٦٢١) - ١٣٧ (٢٠٢٣ /٤ﺵ )ﻳﺘﺄﱃ( ﻣﻌﲎ ﻳﺘﺄﱃ ﳛﻠﻒ ﻭﺍﻷﻟﻴﺔ ﺍﻟﻴﻤﲔ[
٢١٨
ﺏ
ﺥ ﺑ ِﻌ ﲑ ﻩ ﻋﻠﹶـﻰ ﺑـﺎ ِ ﺿﻤﺎ ﻡ ﺑ ﻦ ﹶﺛ ﻌﹶﻠﺒ ﹶﺔ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶ ِﺪ ﻡ ﻋﹶﻠﻴﻨﺎ ﹶﻓﹶﺄﻧﺎ
ﺚ ﺑﻨﻮ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﺑ ﹾﻜ ٍﺮ ِ
ﻗﹶﺎ ﹶﻝ :ﺑ ﻌ ﹶ
ﺻﺤﺎِﺑﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻳ ﹸﻜ ﻢ ﺍﺑ ﻦﺲ ﻣ ﻊ ﹶﺃ ﺠ ِﺪ ﺟﺎِﻟ ﺴِ
ﺠ ِﺪ ﻓﹶ ﻌ ﹶﻘﹶﻠﻪ ،ﹸﺛ ﻢ ﺩ ﺧ ﹶﻞ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﻫ ﻮ ﻓِﻲ ﺍﹾﻟ ﻤ ﺴِ ﺍﹾﻟ ﻤ
ﺤ ﻤﺪ، ﺤ ﻤﺪ؟ ﻗﹶﺎ ﹶﻝ» :ﻧ ﻌ ﻢ« ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﻣ ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ﺐ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " :ﹶﺃﻧﺎ ﺍﺑ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻤ ﱠﻄِﻠ ِ ﻋﺒ ِﺪ ﺍﹾﻟ ﻤ ﱠﻄِﻠ ِ
ﺴﻚ ،ﹶﻓِﺈﻧﻲ ﻟﹶﺎ ﹶﺃ ِﺟ ﺪ ﻓِﻲ ﻧ ﹾﻔﺴِـﻲ ،ﻗﹶـﺎ ﹶﻝ: ﺠ ﺪ ﱠﻥ ﻋﹶﻠ ﻲ ﻓِﻲ ﻧ ﹾﻔ ِ ﺴﹶﺄﹶﻟﺔِ ،ﹶﻓﻠﹶﺎ ﺗ ِ
ﻚ ﻓِﻲ ﺍﹾﻟ ﻤ ﻆ ﻋﹶﻠﻴ
ﻚ ﻭ ﻣ ﻐﻠﱢ ﹲ
ِﺇﻧﻲ ﺳﺎِﺋﹸﻠ
ﻚ ِﺇﹶﻟﻴﻨﺎ
ﺸ ﺪ ﻙ ﺍﻟﱠﻠﻪِ ،ﺇﹶﻟ ﻬﻚ ﻭِﺇﹶﻟ ﻪ ﻣ ﻦ ﹶﻗﺒﹶﻠﻚ ،ﻭِﺇﹶﻟ ﻪ ﻣ ﻦ ﻫ ﻮ ﻛﹶﺎِﺋﻦ ﺑ ﻌ ﺪﻙ ،ﺁﻟﱠﻠ ﻪ ﺑ ﻌﹶﺜ ﻚ« ﻗﹶﺎ ﹶﻝ :ﹶﺃﻧ » ﺳ ﹾﻞ ﻋﻤﺎ ﺑﺪﺍ ﹶﻟ
ﺸﺪ ﻙ ﺍﻟﱠﻠ ﻪ ِﺇﹶﻟ ﻬﻚ ،ﻭِﺇﹶﻟ ﻪ ﻣ ﻦ ﹶﻗﺒﹶﻠﻚ ،ﻭِﺇﹶﻟ ﻪ ﻣ ﻦ ﻫ ﻮ ﻛﹶﺎِﺋ ﻦ ﺑ ﻌ ﺪﻙ ،ﺁﻟﻠﱠـ ﻪ ﺭﺳﻮﻟﹰﺎ؟ ﻗﹶﺎ ﹶﻝ» :ﺍﻟﱠﻠ ﻬ ﻢ ﻧ ﻌ ﻢ« ،ﹶﻗﺎ ﹶﻝ :ﹶﺃﻧ
ﺸ ِﺮ ﻙ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ ،ﻭﹶﺃ ﹾﻥ ﻧﺨﹶﻠ ﻊ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ﻭﺛﹶﺎ ﹶﻥ ﻭﺍﹾﻟﹶﺄﻧﺪﺍ ﺩ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﺁﺑﺎ ﺅﻧﺎ ﻳ ﻌﺒﺪﻭﻥﹶ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ﻣ ﺮ ﻙ ﹶﺃ ﹾﻥ ﻧ ﻌﺒ ﺪ ﻩ ﻭﻟﹶﺎ ﻧ
ﺼﻠﹶﺎﺓﹶ ،ﻭﺍﻟ ﺰﻛﹶـﺎﺓﹶ ،ﻭﺍﻟﺼـﻴﺎﻡ ،ﻭﺍﹾﻟﺤـﺞ، ﻀ ﹰﺔ ﺍﻟ ﻀ ﹰﺔ ﹶﻓﺮِﻳ ﺾ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﹶﻓﺮِﻳ ﺍﻟﱠﻠ ﻬ ﻢ» :ﻧ ﻌ ﻢ« ﹸﺛ ﻢ ﺟ ﻌ ﹶﻞ ﻳ ﹾﺬ ﹸﻛ ﺮ ﹶﻓﺮﺍِﺋ
ﺸ ﺪ ﻩ ﻓِﻲ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠﻬﺎ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﻓ ﺮﻍﹶ ،ﻗﹶـﺎ ﹶﻝ: ﻀ ٍﺔ ﹶﻛﻤﺎ ﹶﺃﻧ ﺸ ﺪ ﻩ ِﻋﻨ ﺪ ﹸﻛ ﱢﻞ ﹶﻓﺮِﻳ ﺾ ﺍﹾﻟِﺈ ﺳﻠﹶﺎﻡِ ،ﹸﻛﱠﻠﻬﺎ ﻳﻨ ﻭﹶﻓﺮﺍِﺋ
ﺐ ﻣﺎ ﻧ ﻬﻴﺘﻨِﻲ ﻋﻨ ﻪ ﻟﹶـﺎ
ﻚ ﻋﺒ ﺪ ﻩ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭ ﺳﹸﺄ ﺅﺩﻱ ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻔﺮﺍِﺋﺾ ،ﻭﹶﺃ ﺟﺘِﻨ ﹶﻓِﺈﻧﻲ ﹶﺃ ﺷ ﻬ ﺪ ﹶﺃ ﱠﻥ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ ،ﻭﹶﺃﻧ
ﻕ ﺫﹸﻭﲔ ﻭﻟﱠـﻰِ» :ﺇ ﹾﻥ ﻳﺼـ ﺪ ﻑ ﺭﺍ ِﺟﻌﺎ ِﺇﻟﹶﻰ ﺑ ِﻌ ِﲑﻩِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺣِـ ﺼ ﺮ ﹶﺃﺯِﻳ ﺪ ﻭﻟﹶﺎ ﹶﺃﻧ ﹸﻘﺺ ،ﹸﺛ ﻢ ﺍﻧ
ﺿﻤﺎ ﻡ ﺭ ﺟﻠﹰﺎ ﺟ ﹾﻠﺪﺍ ﹶﺃ ﺷ ﻌ ﺮ ﺫﹶﺍ ﹶﻏﺪِﻳ ﺮﺗﻴﻦِ ،ﹸﺛ ﻢ ﹶﺃﺗﻰ ﺑ ِﻌ ﲑﻩ ،ﹶﻓﹶﺄ ﹾﻃﹶﻠ ﻖ ِﻋﻘﹶﺎﹶﻟ ﻪ ﺣﺘﻰ ﺠﻨ ﹶﺔ« ﻭﻛﹶﺎ ﹶﻥ ِ ﺼﺘﻴ ِﻦ ﻳ ﺪ ﺧ ِﻞ ﺍﹾﻟ ﺍﹾﻟ ﻌﻘِﻴ
ﺿﻤﺎﻡ،
ﺕ ﻭﺍﹾﻟ ﻌﺰﻯ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻣ ﻪ ﻳﺎ ِ ﺐ ﺍﻟﻠﱠﺎ ﺴ ﹶﻗ ِﺪ ﻡ ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻣﻪِ ،ﻓﹶﺎ ﺟﺘ ﻤﻌﻮﺍ ِﺇﹶﻟﻴ ِﻪ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃ ﻭ ﹸﻝ ﻣﺎ ﺗ ﹶﻜﱠﻠ ﻢ ِﺑ ِﻪ ﻭ ﻫ ﻮ ﻳ
ﺚ
ﻀﺮﺍ ِﻥ ﻭﻟﹶﺎ ﻳﻨ ﹶﻔﻌﺎﻥِِ ،ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻗﹶـ ﺪ ﺑﻌـ ﹶ ﺠﻨﻮﻥﹶ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﻳﹶﻠ ﹸﻜ ﻢ ِﺇﻧ ﻬﻤﺎ ﻭﺍﻟﱠﻠ ِﻪ ﻟﹶﺎ ﻳ ﺠﺬﹶﺍﻡ ،ﻭﺍﹾﻟ ﺍﺗ ِﻖ ﺍﹾﻟﺒ ﺮﺹ ،ﻭﺍﹾﻟ
ﺤ ﻤﺪﺍ ﻋﺒ ﺪ ﻩ
ﺭﺳﻮﻟﹰﺎ ،ﻭﹶﺃﻧ ﺰ ﹶﻝ ﻋﹶﻠﻴ ِﻪ ِﻛﺘﺎﺑﺎ ﺍ ﺳﺘﻨ ﹶﻘ ﹶﺬ ﹸﻛ ﻢ ِﺑ ِﻪ ِﻣﻤﺎ ﹸﻛﻨﺘ ﻢ ﻓِﻴﻪِ ،ﻭِﺇﻧﻲ ﹶﺃ ﺷ ﻬ ﺪ ﹶﺃ ﱠﻥ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ ،ﻭﹶﺃ ﱠﻥ ﻣ
ﻚ ﺍﹾﻟﻴـ ﻮ ﻡ ﻣِـ ﻦ ﺴﻰ ﹶﺫﻟِـ ﻭ ﺭﺳﻮﹸﻟﻪ ،ﻭِﺇﻧﻲ ﹶﻗ ﺪ ِﺟﹾﺌﺘ ﹸﻜ ﻢ ِﻣ ﻦ ِﻋﻨ ِﺪ ﻩ ِﺑﻤﺎ ﹶﺃ ﻣ ﺮ ﹸﻛ ﻢ ِﺑ ِﻪ ﻭﻧﻬﺎ ﹸﻛ ﻢ ﻋﻨﻪ ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﻣﺎ ﹶﺃ ﻣ
ﻀ ﹶﻞ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ :ﹶﻓﻤﺎ ﺳ ِﻤ ﻌﻨﺎ ِﺑﻮﺍِﻓ ِﺪ ﹶﻗ ﻮ ٍﻡ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﹾﻓ ﺱ ﺭ ِﺴِﻠﻤﺎ ،ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻋﺒﺎ ٍ ﺣﺎﺿِ ﺮِﺗ ِﻪ ﺭ ﺟ ﹲﻞ ﻭﻟﹶﺎ ﺍ ﻣ ﺮﹶﺃﹲﺓ ِﺇﻟﱠﺎ ﻣ
٣٣٩
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ «ﺿﻤﺎ ِﻡ ﺑ ِﻦ ﹶﺛ ﻌﹶﻠﺒ ﹶﺔ ﺭ ِِﻣ ﻦ ِ
ﺖ :ﻳﺎ ﺭﺳـﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ِﺇ ﱠﻥ ﺯ ﻭﺟِـﻲ ﺤ ﻦ ِﻋﻨ ﺪ ﻩ ﹶﻓﻘﹶﺎﹶﻟ
ﺕ ﺍ ﻣ ﺮﹶﺃﹲﺓ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﻭﻧ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴﺪٍ ،ﻗﹶﺎ ﹶﻝ :ﺟﺎ َﺀ ِ
ﺠ ِﺮ ﺣﺘـﻰ ﺗ ﹾﻄﻠﹸـ ﻊ ﺻﻠﹶﺎ ﹶﺓ ﺍﹾﻟ ﹶﻔ ﺼﻠﱢﻲ ﺻ ﻤﺖ ،ﻭﻟﹶﺎ ﻳ ﻀ ِﺮﺑﻨِﻲ ِﺇﺫﹶﺍ ﺻﱠﻠﻴﺖ ،ﻭﻳ ﹶﻔ ﱢﻄ ﺮﻧِﻲ ِﺇﺫﹶﺍ ﺻ ﹾﻔﻮﺍ ﹶﻥ ﺑ ﻦ ﺍﹾﻟ ﻤ ﻌ ﱠﻄ ِﻞ ﻳ
ﺴﹶﺄﹶﻟ ﻪ ﻋﻤﺎ ﻗﹶﺎﹶﻟﺖ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟﻬـﺎ :ﻳﻀـ ِﺮﺑﻨِﻲ ِﺇﺫﹶﺍﺻ ﹾﻔﻮﺍ ﹸﻥ ِﻋﻨ ﺪﻩ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﺸ ﻤﺲ ،ﻗﹶﺎ ﹶﻝ :ﻭ ﺍﻟ
ﺖ ﺍﻟﻨﺎﺱ ،ﻭﹶﺃﻣـﺎ ﹶﻗ ﻮﹸﻟﻬـﺎ: ﺖ ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﺳﻮ ﺭ ﹰﺓ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﹶﻟ ﹶﻜ ﹶﻔ ِ
ﺻﱠﻠﻴﺖ ،ﹶﻓِﺈﻧﻬﺎ ﺗ ﹾﻘ ﺮﹸﺃ ﺳﻮ ﺭﺗﻴ ِﻦ ﻧ ﻬﻴﺘﻬﺎ ﻋﻨ ﻬﻤﺎ ،ﻭﹸﻗ ﹾﻠ
ﺻِﺒﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻳ ﻮ ﻣِﺌ ٍﺬ» :ﻟﹶـﺎ ﺏ ﹶﻓﻠﹶﺎ ﹶﺃ ﺖ ﹶﻓﺈِﻧﻬﺎ ﺗﻨ ﹶﻄِﻠ ﻖ ﹶﻓﺘﺼﻮ ﻡ ﻭﹶﺃﻧﺎ ﺭ ﺟ ﹲﻞ ﺷﺎ ﺻ ﻤ ﻳ ﹶﻔ ﱢﻄ ﺮﻧِﻲ ِﺇﺫﹶﺍ
ﻑ
ﺖ ﹶﻗ ﺪ ﻋ ِﺮ
ﺲ ﹶﻓِﺈﻧﺎ ﹶﺃ ﻫ ﹸﻞ ﺑﻴ ٍ
ﺸ ﻤ
ﺻﻠﱢﻲ ﺣﺘﻰ ﺗ ﹾﻄﹸﻠ ﻊ ﺍﻟ ﺗﺼﻮ ﻡ ﺍ ﻣ ﺮﹶﺃﹲﺓ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫ ِﻥ ﺯ ﻭ ِﺟﻬﺎ« ،ﻭﹶﺃﻣﺎ ﹶﻗ ﻮﹸﻟﻬﺎِ :ﺑﹶﺄﻧﻲ ﻟﹶﺎ ﹸﺃ
ﺼ ﱢﻞ«. ٣٤٠ ﺖ ﹶﻓ ﺲ ﻗﹶﺎ ﹶﻝ» :ﹶﻓِﺈﺫﹶﺍ ﺍ ﺳﺘﻴ ﹶﻘ ﹾﻈ
ﺸ ﻤ ﻆ ﺣﺘﻰ ﺗ ﹾﻄﹸﻠ ﻊ ﺍﻟ
ﺴﺘﻴ ِﻘ ﹸ
ﹶﻟﻨﺎ ﺫﹶﺍ ﻙ ﻟﹶﺎ ﻧﻜﹶﺎ ﺩ ﻧ
٢١٩
ﺹ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶـﺎ ﹶﻝ» :ﺍﻟﺮﺍ ِﺣﻤـﻮ ﹶﻥ
ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﻗﻮﻝ) :ﻻ ﺣﺮﺝ( ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋ ﻤﺮِﻭ ﺑ ِﻦ ﺍﹾﻟﻌﺎ ِ
ﺴﻤﺎ ِﺀ«.. ٣٤١ ﺽ ﻳ ﺮ ﺣ ﻤ ﹸﻜ ﻢ ﻣ ﻦ ﻓِﻲ ﺍﻟ
ﻳ ﺮ ﺣ ﻤ ﻬ ﻢ ﺍﻟ ﺮ ﺣ ﻤﻦ ،ﺍ ﺭ ﺣﻤﻮﺍ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻻ ﺗﺸﺪﺩﻭﺍ ﻓﻴﺸﺪﺩ ﺍﷲ ﻋﻠﻴﻜﻢ ،ﻭﻻ ﺗﻜﺜﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﺘﻔﺘﻨﻮﺍ ﺍﻟﻨﺎﺱ ،ﺇﺫ ﻳﺴﻌﻜﻢ ﻣﻌﻬﻢ ﺻﻐﺎﺭ ﺍﳌﻔﺼﻞ.
ﰒ ﻣﻦ ﺟﺎﺀﻛﻢ ﻭﻗﺪ ﻋﻠﺖ ﳘﺘﻪ ﳊﻈﺔ ﻓﺎﻫﺪﻭﻩ ﺇﱃ ﺭﺷﺪﻩ ،ﻭﻣﻦ ﺟﺎﺀﻛﻢ ﻳﻄﻠﺐ ﻣﻨﺤﺔ ﻓﺎﺭﻓﻌﻮﺍ ﻟﻪ ﺍﻷﺟـﺮ،
ﻭﻷﻫﻞ ﺍﻟﻌﻮﺍﱄ ﺩﺭﺟﺎﺕ ﺍﻟﺴﺒﻖ ﻭﻗﺼﺐ ﺍﻟﺴﺒﻖ ﻋﺮﺵ ﺍﻟﺮﲪﻦ.
ﻫﺬﺍ ﺩﻳﻦ ﺍﷲ ﻳﻘﺒﻞ ﺍﻟﻘﻠﻴﻞ ﻭﻳﺪﻓﻊ ﻟﻠﺰﻳﺎﺩﺓ ﻭﻳﺮﻓﻊ ﺍﻟﻮﺍﻗﻊ ﻷﻥ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﻣﻨـﻬﺞ ﺍﷲ ﻭﻣﻨـﻬﺞ ﺍﻟﺸـﻴﻄﺎﻥ
ﻭﺟﻨﺪﻩ.
ﺏ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِـﻴ ﻢ
ﺗﺄﻣﻠﻮﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳﺮِﻳ ﺪ ﺍﻟﱠﻠ ﻪ ِﻟﻴﺒﻴ ﻦ ﹶﻟ ﹸﻜ ﻢ ﻭﻳ ﻬ ِﺪﻳ ﹸﻜ ﻢ ﺳﻨ ﻦ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﻭﻳﺘﻮ
ﺕ ﹶﺃ ﹾﻥ ﺗﻤِﻴﻠﹸﻮﺍ ﻣﻴﻠﹰﺎ ﻋﻈِﻴﻤـﺎ )(٢٧ ﺸ ﻬﻮﺍ ِ ﺏ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭﻳﺮِﻳ ﺪ ﺍﱠﻟﺬِﻳ ﻦ ﻳﺘِﺒﻌﻮ ﹶﻥ ﺍﻟ ﺣﻜِﻴ ﻢ ) (٢٦ﻭﺍﻟﱠﻠ ﻪ ﻳﺮِﻳ ﺪ ﹶﺃ ﹾﻥ ﻳﺘﻮ
ﺿﻌِﻴﻔﹰﺎ )] {٢٨ﺍﻟﻨﺴﺎﺀ [
ﻒ ﻋﻨ ﹸﻜ ﻢ ﻭ ﺧِﻠ ﻖ ﺍﹾﻟِﺈﻧﺴﺎ ﹸﻥ
ﺨ ﱢﻔ
ﻳﺮِﻳ ﺪ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻳ
ﻫﺬﻩ ﻫﻲ ﺍﳌﻌﺎﺩﻟﺔ ،ﻓﺎﷲ ﻳﻬﺪﻱ ﻭﻳﺘﻮﺏ ﻭﳜﻔﻒ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻒ ،ﻭﻣﻨﻬﺞ ﻏﲑﻩ ﺷﻬﻮﺓ ﻋﺎﺻﻴﺔ ﻭﻣﻴـﻞ
ﻋﻦ ﺍﳊﻖ ،ﻓﻤﻊ ﻣﻦ ﺃﻧﺖ ﻳﺎ ﻋﺒﺪ ﺍﷲ؟
ﻋﻠﹼﻤﻮﺍ ﺍﻟﻨﺎﺱ ﺍﻟﻮﺍﺟﺐ ،ﰒ ﺃﻋﻠﻤﻮﻫﻢ ﺑﺎﻟﺪﺭﺟﺎﺕ ،ﻓﺄﺑﻘﻮﺍ ﰲ ﺍﻟﻨﻔـﻮﺱ ﺍﻟﺮﺟـﺎﺀ ﻭﺍﺩﻓﻌـﻮﻫﻢ ﻟﻠﻌـﻮﺍﱄ،
ﻭﺃﻋﻠﻤﻮﻫﻢ ﺃﻥ ﺍﳉﻬﺎﺩ ﻫﻮ ﺑﺎﺏ ﺍﻟﻮﻟﻮﺝ ﺇﱃ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻟﺬﻱ ﺳﻘﻔﻪ ﻋﺮﺵ ﺍﻟﺮﲪﻦ ﻭﻫـﻮ ﺃﻓﻀـﻞ ﺍﳉﻨـﺔ
ﻭﺃﻋﻼﻫﺎ ﻭﻣﻨﻪ ﺗﺘﻔﺠﺮ ﺃﺎﺭ ﺍﳉﻨﺔ ،ﻓﻜﻤﺎ ﺃﻥ ﺍﺎﻫﺪﻳﻦ ﺑﺄﻳﺪﻳﻬﻢ ﺗﺘﻔﺠﺮ ﺍﳋﲑﺍﺕ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﻭﺑﻔﻌـﺎﳍﻢ
ﻀ ٍﻞ ﻋﻠﹶﻰ
ﺽ ﻭﹶﻟ ِﻜ ﻦ ﺍﻟﱠﻠ ﻪ ﺫﹸﻭ ﹶﻓ
ﺕ ﺍﹾﻟﹶﺄ ﺭ
ﺴ ﺪ ِ
ﺾ ﹶﻟ ﹶﻔ
ﻀ ﻬ ﻢ ﺑِﺒ ﻌ ٍ
ﺱ ﺑ ﻌ
ﺗﺴﻌﻰ ﺍﻟﻘﻠﻮﺏ ﻫﺪﺍﻳﺔ } ،ﻭﹶﻟ ﻮﻟﹶﺎ ﺩ ﹾﻓ ﻊ ﺍﻟﱠﻠ ِﻪ ﺍﻟﻨﺎ
ﲔ{ ]ﺍﻟﺒﻘﺮﺓ [٢٥١ :ﻭﺑﺎﳉﻬﺎﺩ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ }ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺍ ﺳﺘﺠِﻴﺒﻮﺍ ِﻟﻠﱠـ ِﻪ ﻭﻟِﻠ ﺮﺳـﻮ ِﻝ ِﺇﺫﹶﺍ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﺤﻴِﻴ ﹸﻜ ﻢ { ]ﺍﻷﻧﻔﺎﻝ [٢٤ :ﺃﻱ ﺍﳉﻬﺎﺩ ،ﻓﺤﻖ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻨﺪ ﻧﺒﻊ ﺍﻟﻨﻌﻴﻢ ﰲ ﺟﻨﺔ ﺩﻋﺎ ﹸﻛ ﻢ ِﻟﻤﺎ ﻳ
ﺍﻟﺮﲪﻦ ،ﰲ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ،ﻓﺎﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺃﻫﻠﻪ.
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﺇﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ﻭﺍﳊﺚ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﺰﺍﻣﻬﺎ ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﻳﻌﺘﲏ ـﺎ
ﻋﻨﺎﻳﺔ ﺧﺎﺻﺔ ؛ ﻷﻥ ﺑﺎﻟﺘﺰﺍﻣﻬﺎ ﻭﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﺎﻫﺎ ﺗﺼﻠﺢ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ،ﻭﺗﺮﺳﺦ ﺍﻟﻌﻘﻴـﺪﺓ ﺍﻟﺼـﺤﻴﺤﺔ ﰲ
ﻧﻔﻮﺳﻬﻢ .
ﻭﻳﺆﺧﺬ ﻣﻦ ﻣﻔﻬﻮﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳊﺚ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ،ﻭﺫﻟﻚ ﲝﺚ ﺍﻟﻨﱯ ﻋﻠﻰ ﺍﻹِﳝـﺎﻥ ﺑـﺎﷲ
ﻭﺑﺮﺳﻮﻟﻪ ﺣﻴﺚ ﻗﺎﻝ » :ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ « " . .ﰒ ﺑﲔ ﻓﻀﻞ ﺫﻟﻚ ﻭﺭﻏﺐ ﻓﻴﻪ .
ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺒﲔ ﻟﻠﻨﺎﺱ ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ ،ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ،ﻭﻣﻼﺋﻜﺘﻪ ،ﻭﻛﺘﺒـﻪ ،ﻭﺭﺳـﻠﻪ ،ﻭﺍﻟﻴـﻮﻡ
ﺍﻵﺧﺮ ،ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ } :ﻳﺎﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺁ ِﻣﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ
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ﺏ ﺍﱠﻟﺬِﻱ ﹶﺃﻧ ﺰ ﹶﻝ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ ﻭ ﻣ ﻦ ﻳ ﹾﻜﻔﹸ ﺮ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﻣﻠﹶﺎِﺋ ﹶﻜِﺘ ِﻪ ﻭ ﹸﻛﺘِﺒ ِﻪ
ﺏ ﺍﱠﻟﺬِﻱ ﻧ ﺰ ﹶﻝ ﻋﻠﹶﻰ ﺭﺳﻮِﻟ ِﻪ ﻭﺍﹾﻟ ِﻜﺘﺎ ِ ﻭ ﺭﺳﻮِﻟ ِﻪ ﻭﺍﹾﻟ ِﻜﺘﺎ ِ
ﺿﻠﹶﺎﻟﹰﺎ ﺑﻌِﻴﺪﺍ { ) ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ ، ( ١٣٦ :ﻭﻗـﺎﻝ ﺳـﺒﺤﺎﻧﻪ ﺿ ﱠﻞ
ﻭ ﺭ ﺳِﻠ ِﻪ {} ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﹶﻓ ﹶﻘ ﺪ
ﻭﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹸﻛ ﱠﻞ ﺷ ﻲ ٍﺀ ﺧﹶﻠ ﹾﻘﻨﺎ ﻩ ِﺑ ﹶﻘ ﺪ ٍﺭ { )ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ ،ﺍﻵﻳﺔ . (٤٩ :
ﻻ ﺭﻳﺐ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻫﻢ ﺍﳌﻬﻤﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻌﺘﲏ
ﺎ ،ﻭﻳﺒﻴﻨﻬﺎ ﻟﻠﻨﺎﺱ ﺣﱴ ﻳﻌﻤﻠﻮﺍ ﺎ ،ﻭﻗﺪ ﺗﻀﻤﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳊﺚ ﻋﻠﻰ ﺫﻟﻚ ،ﺣﻴﺚ ﻗﺎﻝ » :ﻣﻦ
ﺁﻣﻦ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ ،ﻭﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺻﺎﻡ ﺭﻣﻀﺎﻥ « " . . .ﰒ ﺑﲔ ﻓﻀﻞ ﻣﻦ ﻋﻤﻞ ﺫﻟﻚ ﻭﺭﻏﺐ ﻓﻴـﻪ
ﻭﺣﺚ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﻳﺒﻴﻦ ﻟﻠﺪﺍﻋﻴﺔ ﺃﳘﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻭﺑﻴﺎﺎ ﻟﻠﻨﺎﺱ ﻣﻦ :ﺷﻬﺎﺩﺓ ﺍﳊـﻖ " ﻻ
ﺇِﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ " ﻭﻣﻌﻨﺎﻫﺎ ﻭﻣﻘﺘﻀﺎﻫﺎ ،ﻭﺷﺮﻭﻃﻬﺎ ،ﻭﺃﺭﻛﺎﺎ ،ﻭﻧﻮﺍﻗﻀﻬﺎ ،ﻭﻣﻦ ﺇﻗﺎﻡ
ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﳌﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ .
ﺇﻥ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺗﻄﻴﻴﺐ ﻗﻠﻮﺏ ﺍﳌﺪﻋﻮﻳﻦ ﺍﳌﺴﺘﺠﻴﺒﲔ ﻭﺗﺄﻧﻴﺲ ﻧﻔﻮﺳـﻬﻢ ﺇﺫﺍ ﱂ
ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺪﻋﻮﺓ ﻭﺍﳉﻬﺎﺩ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﺮﺣﻪ ﻟﻘﻮﻟﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ
» :ﺃﻭ ﺟﻠﺲ ﰲ ﺃﺭﺿﻪ « " :ﻓﻴﻪ ﺗﺄﻧﻴﺲ ﳌﻦ ﺣ ِﺮ ﻡ ﺍﳉﻬﺎﺩ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﳏﺮﻭﻣﺎ ﻣﻦ ﺍﻷﺟﺮ ،ﺑﻞ ﻟـﻪ ﻣـﻦ
ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﺰﺍﻡ ﺍﻟﻔﺮﺍﺋﺾ ﻣﺎ ﻳﻮﺻﻠﻪ ﺇﱃ ﺍﳉﻨﺔ ،ﻭﺇﻥ ﻗﺼﺮ ﻋﻦ ﺩﺭﺟﺎﺕ ﺍﺎﻫﺪﻳﻦ " ﻭﻫﺬﺍ ﳛﺚ ﺍﻟﺪﺍﻋﻴـﺔ
ﻋﻠﻰ ﺃﻥ ﻳﺘﺼﻒ ﺬﻩ ﺍﻟﺼﻔﺔ ،ﻭﻳﻄﻴﺐ ﻧﻔﻮﺱ ﺍﳌﺪﻋﻮﻳﻦ ﲟﺎ ﻳﺸﺮﺡ ﺻﺪﻭﺭﻫﻢ ،ﻭﻳﻐﲏ ﻗﻠﻮﻢ ﻋﻤﺎ ﻓﺎﻢ ﲟﺎ
ﺷﺮﻉ ﺍﷲ ﳍﻢ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﲑ :ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ،ﻭﺍﺟﺘﻨﺎﺏ ﺍﶈﺮﻣﺎﺕ ،ﻭﺍﻟﻨﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺼﺎﳊﺔ
ﻻ ﺷﻚ ﺃﻥ ﺍﳉﻬﺎﺩ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻹﺳﻼﻡ ،ﻭﻗﺒﺘﻪ ،ﻭﻣﻨﺎﺯﻝ ﺃﻫﻠﻪ ﺃﻋﻠﻰ ﺍﳌﻨﺎﺯﻝ ﰲ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ،ﻭﻗﺪ ﻇﻬـﺮ
ﻣﻦ ﻣﻔﻬﻮﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺚ ﺍﻟﻨﱯ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ،ﻭﺫﻟﻚ ﺑﺒﻴﺎﻥ ﻓﻀﻠﻪ ﻭﻣﻨﺎﺯﻝ ﺃﻫﻠﻪ ،ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴـﺔ
ﺃﻥ ﻳﺒﲔ ﻟﻠﻨﺎﺱ ﻣﱰﻟﺔ ﺍﳉﻬﺎﺩ ﻭﳛﺜﻬﻢ ﻋﻠﻴﻪ ،ﻭﻋﻠﻰ ﺍﻹﻋﺪﺍﺩ ﻟﻪ ،ﻭﺍﻻﺳﺘﻌﺪﺍﺩ .
ﺇﻥ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺮﻏﻴﺐ ﻟﻪ ﺷﺄﻥ ﻋﻈﻴﻢ ﰲ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﺸﻮﻳﻖ ﺇﻟﻴﻪ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠـﺮ
ﺭﲪﻪ ﺍﷲ ﰲ ﻓﻮﺍﺋﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ " :ﻭﰲ ﺍﳊﺪﻳﺚ ﻓﻀﻴﻠﺔ ﻇﺎﻫﺮﺓ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ،ﻭﻓﻴﻪ ﻋﻈﻢ ﺍﳉﻨﺔ ﻭﻋﻈـﻢ
ﺍﻟﻔﺮﺩﻭﺱ ﻣﻨﻬﺎ . " . .
" ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺩﺭﺟﺔ ﺍﺎﻫﺪﻳﻦ ﻗﺪ ﻳﻨﺎﳍﺎ ﻏﲑ ﺍﺎﻫﺪ ،ﺇﻣﺎ ﺑﺎﻟﻨﻴﺔ ﺍﻟﺼﺎﳊﺔ ،ﺃﻭ ﲟﺎ ﻳﻮﺍﺯﻳﻪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ
ﺍﻟﺼﺎﳊﺔ ؛ ﻷﻧﻪ ﺃﻣﺮ ﺍﳉﻤﻴﻊ ﺑﺎﻟﺪﻋﺎﺀ ﺑﺎﻟﻔﺮﺩﻭﺱ ﺑﻌﺪ ﺃﻥ ﺃﻋﻠﻤﻬﻢ ﺃﻧﻪ ﺃ ِﻋ ﺪ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ "
ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﻨﻴﺔ ﺍﻟﺼﺎﳊﺔ ﻭﺃﻥ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﲝﺎﺟﺔ ﺇﱃ ﺇﺻﻼﺡ ﺍﻟﻨﻴﺔ ،ﻓﺈﺫﺍ ﺻـﻠﺤﺖ ﺃﻋﻄـ ﻲ
ﺍﻟﻌﺒﺪ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻷﺟﺮ ﺍﻟﻜﺒﲑ ،ﻭﻟﻮ ﱂ ﻳﻌﻤﻞ ﻭﺇﳕﺎ ﻧﻮﻯ ﻧﻴﺔ ﺻﺎﺩﻗﺔ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﺇﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻭﺍﳊﺾ ﻋﻠﻴﻪ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﺪﻋﻮﺓ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ :
" » . .ﻓﺈﺫﺍ ﺳﺄﻟﺘﻢ ﺍﷲ ﻓﺎﺳﺄﻟﻮﻩ ﺍﻟﻔﺮﺩﻭﺱ ؛ ﻓﺈﻧﻪ ﺃﻭﺳﻂ ﺍﳉﻨﺔ ﻭﺃﻋﻠﻰ ﺍﳉﻨﺔ « ، " . .ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠـﻰ
ﺐ
ﺠ
ﺃﳘﻴﺔ ﺍﻟﺪﻋﺎﺀ ،ﻭﺃﻧﻪ ﳛﺼﻞ ﺑﻪ ﺃﻋﻈﻢ ﺍﳌﻄﺎﻟﺐ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ } :ﻭﻗﹶﺎ ﹶﻝ ﺭﺑ ﹸﻜ ﻢ ﺍ ﺩﻋﻮﻧِﻲ ﹶﺃ ﺳﺘ ِ
ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ ﻋ ﻦ ِﻋﺒﺎ ﺩﺗِﻲ ﺳﻴ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺟ ﻬﻨ ﻢ ﺩﺍ ِﺧﺮِﻳ ﻦ { )ﺳﻮﺭﺓ ﻏﺎﻓﺮ ،ﺍﻵﻳﺔ ( ٦٠ :
ﹶﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳ
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ﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ ﺭﲪﻪ ﺍﷲ " :ﻭﻓﻴﻪ ﺍﳊﺚ ﻋﻠﻰ ﻣﺎ ﳛﺼﻞ ﺑﻪ ﺃﻗﺼﻰ ﺩﺭﺟﺎﺕ ﺍﳉﻨﺎﻥ ﻣﻦ ﺍﺎﻫﺪﺓ ﻣﻊ ﺍﻟﻨﻔﺲ
ﺝ
" ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭﺟﺎ ِﻫﺪﻭﺍ ﻓِﻲ ﺍﻟﱠﻠ ِﻪ ﺣ ﻖ ِﺟﻬﺎ ِﺩ ِﻩ ﻫ ﻮ ﺍ ﺟﺘﺒﺎ ﹸﻛ ﻢ ﻭﻣﺎ ﺟ ﻌ ﹶﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ِﻣ ﻦ ﺣ ﺮ ٍ
{ )ﺳﻮﺭﺓ ﺍﳊﺞ ،ﺍﻵﻳﺔ ، ( ٧٨ :ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭﺍﱠﻟﺬِﻳ ﻦ ﺟﺎﻫﺪﻭﺍ ﻓِﻴﻨﺎ ﹶﻟﻨ ﻬ ِﺪﻳﻨ ﻬ ﻢ ﺳـﺒﹶﻠﻨﺎ ﻭِﺇ ﱠﻥ
ﲔ { )ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﺍﻵﻳﺔ . (٦٩ :ﺴِﻨ
ﺤِﺍﻟﱠﻠ ﻪ ﹶﻟ ﻤ ﻊ ﺍﹾﻟ ﻤ
ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻋﻠﻢ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ،ﻭﺗﻌﻠـﻴﻢ
ﻣﻦ ﻻ ﻳﻌﻠﻢ ،ﻭﳚﺎﻫﺪﻫﺎ ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺸﺎﻕ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺃﺫﻯ ﺍﳋﻠﻖ ،ﻭﻳﺘﺤﻤﻞ ﺫﻟﻚ ﻛﻠﻪ ﻟﻠﱢـﻪ،
ﻓﺈﺫﺍ ﻋِﻠ ﻢ ﺍﻟﺪﺍﻋﻴﺔ ،ﻭ ﻋ ِﻤﻞﹶ ،ﻭ ﻋﹼﻠ ﻢ ﺩﻋ ﻲ ﻋﻈﻴﻤﺎ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ.
ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻴﺔ ﺃﻥ ﻳﺴﻠﻜﻬﺎ ﰲ ﺩﻋﻮﺗﻪ :ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ ؛ ﻭﳍﺬﺍ ﺍﺳﺘﺨﺪﻣﻪ ﺍﻟﻨﱯ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﰲ ﻏﲑﻩ ؛ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻄﻴﱯ ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻬﻤﺎ ﺍﷲ :ﻋﻠﻰ ﻗﻮﻟـﻪ » :
ﻭﺇﻥ ﰲ ﺍﳉﻨﺔ ﻣﺎﺋﺔ ﺩﺭﺟﺔ « ﺃﻥ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻣﻦ ﺍﻷﺳﻠﻮﺏ ﺍﳊﻜﻴﻢ :ﺃﻱ ﺑﺸﺮﻫﻢ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ ﲟﺎ ﺫﻛـﺮ
٣٤٢
ﻣﻦ ﺍﻷﻋﻤﺎﻝ "
ـــــــــــــ
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻷﺭﺑﻌﻮﻥ :ﺃﻋﺪﺩﺕ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼﺎﳊﲔ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ
ﲔ ﻣـﺎ ﹶﻻ ﺤ ﺕ ِﻟ ِﻌﺒﺎﺩِﻱ ﺍﻟﺼﺎِﻟ ِ ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ :ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ﻪ »ﹶﺃ ﻋ ﺪ ﺩ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ ِ
ﺲ ﻣﺎ ﹸﺃ ﺧ ِﻔ ﻲ ﹶﻟ ﻬ ﻢﻼ ﺗﻌﹶﻠ ﻢ ﻧ ﹾﻔ
ﺸﺮٍ ،ﻓﹶﺎ ﹾﻗ ﺮﺀُﻭﺍ ِﺇ ﹾﻥ ِﺷﹾﺌﺘ ﻢ ﹶﻓ ﹶ
ﺐ ﺑ
ﻋ ﻴ ﻦ ﺭﹶﺃﺕ ،ﻭ ﹶﻻ ﹸﺃ ﹸﺫ ﹲﻥ ﺳ ِﻤ ﻌﺖ ،ﻭ ﹶﻻ ﺧ ﹶﻄ ﺮ ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ
ِﻣ ﻦ ﹸﻗ ﺮ ِﺓ ﹶﺃ ﻋﻴ ٍﻦ«.٣٤٣
ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﺍﻟﻜﺮﱘ ﺗﺮﺗﺎﺡ ﺍﻟﺮﻛﺎﺋﺐ ﻭﺗﻠﻘﻲ ﻏﺒﺎﺭ ﺍﻟﺴﻔﺮ ﻭﺷﻌﺜﺎﺀﻩ ،ﻓﻘﺪ ﻻﻗﺖ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻓﻞ ﺍﻟﻜـﺜﲑ ﻣـﻦ
ﺍﳌﻜﺎﺭﻩ ،ﻭﻛﺜﺮﺕ ﻓﻴﻬﺎ ﺟﺮﺍﺡ ﺍﻟﻜﺘﺎﺋﺐ ،ﻭﺣﻄﻤﻬﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ،ﻓﺂﻥ ﳍﺎ ﺃﻥ ﺗﻘﻄـﻒ ﺍﻷﺟـﻮﺭ
ﻭﺗﺬﻭﻕ ﺍﻟﻨﻌﻴﻢ ،ﻣﺮﺕ ﻫﺬﻩ ﺍﻟﺮﻛﺎﺋﺐ ﺟﻮﻋﻰ ﻭﻫﻲ ﺍﻷﺳﺪ ﺍﻟﻀﻮﺍﺭﻱ ﻭﺍﻟﻜﻼﺏ ﺣﻮﳍﺎ ﺗﻠﻎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻣﺮﺕ
ﻭﻫﻲ ﺻﺎﺑﺮﺓ ﻻﻫﺜﺔ ،ﺻﺎﺑﺮﺓ ﻋﻤﺎ ﺗﺮﻯ ﻭﻻﻫﺜﺔ ﻟﻠﻨﺼﺐ ﺍﻟﱵ ﻋﻠﻘﺖ ﰲ ﻗﻠﺒﻬﺎ :ﺃﻥ ﺍﻟﺮﺍﺣـﺔ ﻓﻘـﻂ ﺑﻠﻘـﺎﺀ
ﺍﻟﺮﲪﻦ.
ﺇﻱ ﻭﺍﷲ ﻟﻘﺪ ﺟﻬﺪﺕ ﻫﺬﻩ ﺍﻟﺮﻛﺎﺋﺐ ﺑﺄﲪﺎﻝ ﻛﺎﳉﺒﺎﻝ ،ﻓﺎﺷﺘﺎﻗﺖ ﺃﺭﻭﺍﺣﻬﺎ ﺇﱃ ﺍﳉﻮﺍﺭ ﻭﺻـﺤﺒﺔ ﺍﻟﺴـﻴﺪ
ﺏ ﺍﺑ ِﻦ ﻟِﻲ ِﻋﻨـ ﺪ ﻙ
ﺖ ﺭ
ﺕ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ِﺇ ﹾﺫ ﻗﹶﺎﹶﻟ
ﺏ ﺍﻟﱠﻠ ﻪ ﻣﹶﺜﻠﹰﺎ ِﻟﱠﻠﺬِﻳ ﻦ ﺁﻣﻨﻮﺍ ﺍ ﻣ ﺮﹶﺃ
ﺿ ﺮ
ﺍﻟﻌﻈﻴﻢ ﺍﳉﻠﻴﻞ ﻋﻨﺪ ﻋﺮﺷﻪ } ﻭ
ﲔ{ ]ﺍﻟﺘﺤﺮﱘ.[١١ : ﺠﻨِﻲ ِﻣ ﻦ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﺠﻨِﻲ ِﻣ ﻦ ِﻓ ﺮ ﻋﻮ ﹶﻥ ﻭ ﻋ ﻤِﻠ ِﻪ ﻭﻧ
ﺠﻨ ِﺔ ﻭﻧ
ﺑﻴﺘﺎ ﻓِﻲ ﺍﹾﻟ
ﻫﻞ ﻫﻨﺎﻙ ﻛﺘﺎﺏ ﻳﻄﺒﺐ ﺩﻭﻥ ﺫﻛﺮ ﺍﳉﻨﺔ؟! ،ﻭﻫﻞ ﻫﻨﺎﻙ ﳎﻠﺲ ﻳﺘﺰﻛﻰ ﺑﻐﲑ ﻋﺮﻑ ﻃﻴﺒـﻬﺎ ﻭﻧﺴـﻴﻤﻬﺎ؟!
ﺃﻟﻴﺴﺖ ﻫﻲ ﻣﻦ ﺷﻐﻠﺖ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺴﺎﻓﺮﺓ ﻋﻦ ﻧﻌﻴﻢ ﻳﻌﺮﺽ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﺃﳍﻰ ﺍﻟﻜﺜﲑﻳﻦ ﻋﻦ ﺗﺮﺣﺎﳍﻢ؟!
٢٢٢
ﺃﻟﻴﺴﺖ ﻫﻲ ﻣﻦ ﺃﻧﺴﺖ ﺍﳌﺘﺄﳌﲔ ﺁﻻﻣﻬﻢ ﲢﺖ ﺳﻴﺎﻁ ﺍﳉﻼﺩ ﻭﻗﻴﺪ ﺍﻟﺴﺠﺎﻥ ﻭﻏﺒﺎﺭ ﺍﻟﻌﺴﺎﻛﺮ؟! ﺃﻟﻴﺴﺖ ﻫﻲ
ﻣﻦ ﺃﻗﻠﻘﺖ ﺍﳉﻨﻮﺏ ﻋﻦ ﻣﻀﺎﺟﻌﻬﺎ ﻓﺎﻧﺘﺼﺒﺖ ﺍﻷﻗﺪﺍﻡ ﻟﺘﻨﺎﺟﻲ ﺍﻷﺭﻭﺍﺡ ﺣﺒﻴﺒﻬﺎ ﻭﻣﻮﻻﻫﺎ؟! ﺃﻟﻴﺴﺖ ﻫﻲ ﻣﻦ
ﻫﻮﻧﺖ ﺧﻮﺽ ﺍﻟﺼﻔﻮﻑ ﻭﺍﻗﺘﺤﺎﻡ ﺍﻷﻫﻮﺍﻝ؟! ﺃﻟﻴﺴﺖ ﻫﻲ ﻣﻦ ﺧﻔﻔـﺖ ﺁﻻﻡ ﻫﺠـﺮﺓ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻷﻭﻻﺩ
ﻭﺍﻷﻭﻃﺎﻥ؟! ﺃﻟﻴﺴﺖ ﻫﻲ ﻣﻦ ﺃﺑﻜﻰ ﺍﻟﻌﻴﻮﻥ ﺫﻛﺮﻫﺎ ﻭﺍﻟﺸﻮﻕ ﺇﻟﻴﻬﺎ؟! ﺃﻟﻴﺴﺖ ﻫﻲ ﻣﻦ ﺃﺿﺤﻜﺖ ﺍﻟﻐـﺎﻓﻠﲔ
ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻫﻢ ﻳﺼﺮﺧﻮﻥ ﻓﻴﻬﻢ :ﻣﺎ ﻭﻋﺪﰎ ﺇﻻ ﻏﺮﻭﺭﺍﹰ؟! ﺃﻟﻴﺴﺖ ﻫﻲ ﺍﳉﻤﻴﻠﺔ ﺍﻟﺮﺍﺋﻌﺔ ﺍﻟﱵ ﺃﳍـﺖ
ﺍﻟﻘﻠﻮﺏ ﻋﻦ ﻃﻌﺎﻣﻬﺎ ﻭﺷﺮﺍﺎ ﻓﺼﺎﻣﺖ ﳏﺘﺴﺒﺔ ﺻﺎﺑﺮﺓ؟! ﺇﺫﹰﺍ ﺃﺑﺸﺮﻭﺍ ﻓﻬﻨﺎﻙ ﺳﺘﺤﻄﻮﻥ ﺃﺛﻘﺎﻟﻜﻢ ﻭﺃﲪﺎﻟﻜﻢ
ﻭﺁﻻﻣﻜﻢ ﻭﺳﺘﺮﻭﻥ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ.
ﻫﻨﺎﻙ ﻣﺎﺋﺪﺓ ﺍﻟﻜﺮﱘ ،ﻭﻣﺎﺋﺪﺓ ﺍﻟﻘﻴﻮﻡ ،ﻭﻣﺎﺋﺪﺓ ﺍﻟﻘﺪﻳﺮ ،ﻭﻣﺎﺋﺪﺓ ﺍﻟﻐﲏ ،ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻮﺍﺋﺪ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻜـﺮﻡ
ﻭﺍﻟﻐﲎ ﻓﻜﻴﻒ ﻫﻲ ﻣﺎﺋﺪﺓ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻟﻪ ﻳﺪﺍﻥ ﳘﺎ ﳝﲔ ﻛﻞ ﻣﻨﻬﻤﺎ ﺳﺨﺎﺀ ﻻ ﻳﻐـﻴﺾ ﻋﻄـﺎﺀ ﻭﺍﺣـﺪﺓ
ﻣﻨﻬﻤﺎ؟! ٣٤٤ﻭﻛﻴﻒ ﻫﻲ ﻣﺎﺋﺪﺓ ﺍﻟﻐﲏ ﺍﻟﺬﻱ ﺃﻣﺮﻩ ﻛﻦ ﻓﻴﻜﻮﻥ؟! ٣٤٥ﻓﻬﻞ ﳍﺬﺍ ﺍﻟﻌﻘﻞ ﺍﶈﺪﻭﺩ ﺍﻟﻘﺎﺻـﺮ ﺃﻥ
ﻳﺘﺼﻮﺭ ﺣﺪﻭﺩ ﻋﻄﺎﺀ ﻫﺬﺍ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻟﻴﺲ ﻗﺒﻠﻪ ﺷﻲﺀ ﻭﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﻌﺪﻩ ﺷﻲﺀ؟!
ﻫﻨﺎﻙ ﺣﻴﺚ ﳚﺘﻤﻊ ﺍﳊﺒﻴﺐ ﻣﻊ ﺣﺒﻴﺒﻪ ﺑﻌﺪ ﻃﻮﻝ ﻣﺴﲑ :ﻓﻜﻢ ﻧﺎﺟﺎﻩ ﻏﻴﺒﹰﺎ! ،ﻭﻛﻢ ﺑﻜﻰ ﻟﻪ ﻭﺭﺟﺎﻩ ﻭﺭﺍﻗﺒـﻪ
ﻏﻴﺒﹰﺎ! ﻭﻛﻢ ﺫﻛﺮﻩ ﰲ ﺳﺮﻩ ﻭﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻭﺃﻓﺎﺽ ﰲ ﲪﺪﻩ ﻭﺗﺴﺒﻴﺤﻪ ﻭﺗﻜﺒﲑﻩ ﻭﺗﻮﺣﻴﺪﻩ ﻭﻫﻮ ﻳﺮﻯ ﻓﻘـﻂ
ﺁﺛﺎﺭﻩ؟! ﻓﺎﻵﻥ ﺟﺎﺀ ﺩﻭﺭ ﻛﺸﻒ ﺍﻟﻌﺬﺍﺭ ﻭﺭﻓﻊ ﺍﳊﺠﺐ ﻟﻴﻨﻌﻢ ﻫﺬﺍ ﺍﳌﺸﺘﺎﻕ ﺑﺮﺅﻳﺔ ﺍﳊﺒﻴﺐ ،ﻓﺘﺰﻫﺮ ﺍﻟﻮﺟـﻮﻩ
ﺿ ﺮﹲﺓ )ِ (٢٢ﺇﻟﹶﻰ ﺭﺑﻬﺎ ﻧﺎ ِﻇ ﺮﹲﺓ )] { (٢٣ﺍﻟﻘﻴﺎﻣﺔ.[٢٤ - ٢٢ :
ﻧﻀﺮﺓ ﻭﺠﺔ ﻭﺳﺮﻭﺭﺍﹰ } ،ﻭﺟﻮﻩ ﻳ ﻮ ﻣِﺌ ٍﺬ ﻧﺎ ِ
ﻫﺬﻩ ﺍﳉﻨﺔ ﺍﳌﺨﻔﻴﺔ ﺍﻟﻐﺎﺋﺒﺔ ﻫﻲ ﺍﻟﱵ ﺃﺟﺎﺯﺕ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﲔ ﻋﻘﻞ ﻴﻤﻲ ﻭﻋﻘﻞ ﺭﺷﻴﺪ ،ﺇﺫ ﺍﻟﺒﻬﻴﻤﺔ ﻫـﻲ
ﺍﻟﱵ ﻻ ﺗﻔﻬﻢ ﺇﻻ ﺃﻥ ﻳﻠﻮﺡ ﳍﺎ ﺑﺎﻟﺸﻲﺀ ﺃﻣﺎﻡ ﻋﻴﻨﻬﺎ ﻟﺘﺮﻛﺾ ﺇﻟﻴﻪ ،ﻭﺃﻣﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺮﺷﻴﺪ ﻓﻬﻮ ﺍﻟـﺬﻱ ﻳـﺆﻣﻦ
ﺑﺎﻟﻐﻴﺐ ﻭﻳﺪﺭﻙ ﺣﻘﻴﻘﺘﻪ ﺣﱴ ﻭﺇﻥ ﻏﺎﺏ ﻋﻦ ﻋﻴﻨﻴﻪ.
ﻫﺬﻩ ﺍﳉﻨﺔ ﻫﻲ ﺍﻟﱵ ﻓﺮﻗﺖ ﺑﲔ ﺃﺭﻭﺍﺡ ﺧﺒﻴﺜﺔ ﻭﺃﺭﻭﺍﺡ ﻋﻠﻮﻳﺔ ،ﺧﺒﻴﺜﺔ ﻷﺎ ﺭﺿﻴﺖ ﺑﺎﻷﺩﱏ ﻭﻗﺒﻠﺖ ﺑﺎﻟﻌﺎﺟﻠﺔ
ﺍﻟﺴﺮﻳﻌﺔ ﻭﻓﺮﻃﺖ ﺑﺎﻟﻮﻋﺪ ﺍﻵﰐ ﻣﻊ ﺧﻠﻮﺩﻩ ﻭﺭﻭﻋﺘﻪ ﻭﲨﺎﻟﻪ ،ﺃﺭﻭﺍﺡ ﺧﺒﻴﺜﺔ ﺍﺳـﺘﻤﺮﺃﺕ ﻟﻘﻴﻤـﺎﺕ ﻗﻠﻴﻠـﺔ
ﻣﻐﻤﻮﺳﺔ ﺑﺎﻟﻜﻔﺮ ﺣﻴﺚ ﺭﻓﻀﺖ ﺃﻥ ﺗﺆﺩﻱ ﷲ ﺣﻘﻪ ،ﻭﺃﻥ ﺗﻌﺮﺽ ﻋﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﻨﺠﺴﺔ ،ﻟﻜـﻦ ﺍﻷﺭﻭﺍﺡ
ﺍﻟﻌﻠﻮﻳﺔ ﻫﻲ ﺍﻟﱵ ﺻﱪﺕ ﻋﻠﻰ ﺍﳍﻮﺍﺟﺮ ﻭﺍﳌﻜﺎﺭﻩ ﻭﻫﻲ ﻋﻠﻰ ﻳﻘﲔ ﺃﻥ ﺍﻟﻮﺍﺣﺔ ﺗﻨﺘﻈﺮ ﻭﺗﺘﺰﻳﻦ ﻟﻠﺮﺍﻏﺒﲔ ،ﻓﻬـﻢ
ﻳﺸﻤﻮﻥ ﺃﺭﻭﺍﺣﻬﺎ ﺐ ﻋﻠﻰ ﺃﺭﻭﺍﺣﻬﻢ ﻓﺘﺤﻴﻞ ﺁﻻﻣﻬﻢ ﻭﺗﻌﺒﻬﻢ ﻭﻧﺼﺒﻬﻢ ﻋﺰﳝﺔ ﻭﺻﱪﹰﺍ ﻓﻮﻕ ﺻﱪ ،ﺃﺭﻭﺍﺣﻬﺎ
ﺗﺪﺍﻋﺐ ﺃﺭﻭﺍﺣﻬﻢ ﻓﺘﺒﺴﻂ ﻋﻠﻴﻬﺎ ﻧﺪﻯ ﺍﻟﻴﻘﲔ ﺍﻟﺬﻱ ﻳﺮﻃﺐ ﻗﺴﻮﺓ ﺍﳊﻴﺎﺓ ﻭﺷﻘﺎﺀﻫﺎ.
ﻒ ﻳﺸﺎ ُﺀ{ ]ﺍﳌﺎﺋﺪﺓ[٦٤ : ﺖ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻭﹸﻟ ِﻌﻨﻮﺍ ِﺑﻤﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺑ ﹾﻞ ﻳﺪﺍ ﻩ ﻣﺒﺴﻮ ﹶﻃﺘﺎ ِﻥ ﻳﻨ ِﻔ ﻖ ﹶﻛﻴ - ٣٤٤ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭﻗﹶﺎﹶﻟ ِ
ﺖ ﺍﹾﻟﻴﻬﻮ ﺩ ﻳ ﺪ ﺍﻟﱠﻠ ِﻪ ﻣ ﻐﻠﹸﻮﹶﻟ ﹲﺔ ﹸﻏﱠﻠ
ﲔ ﺍﻟـ ﺮ ﺣ ﻤ ِﻦ
ﺴ ِﻄﲔِ ،ﻋﻨ ﺪ ﺍﷲ ،ﻋﹶﻠ ﻰ ﻣﻨﺎﺑِ ﺮ ِﻣ ﻦ ﻧﻮﺭٍ ،ﻋ ﻦ ﻳ ِﻤ ِ ﷲ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﷲ » :- -ﺇ ﹼﻥ ﺍ ﹸﳌ ﹾﻘ ِ ﺿ ﻲ ﺍ ُ ﻭ ﻋ ﻦ ﻋﺒﺪﺍﷲ ﺑ ِﻦ ﻋﻤﺮ ٍﻭ ﺭ ِ
ﻋ ﺰ ﻭ ﺟﻞﹼ ،ﻭ ِﻛ ﹾﻠﺘﺎ ﻳ ﺪﻳ ِﻪ ﻳ ِﻤﲔ ،ﺍﹼﻟﺬِﻳ ﻦ ﻳ ﻌ ِﺪﻟﹸﻮ ﹶﻥ ﻓِﻲ ﺣ ﹾﻜ ِﻤ ِﻬ ﻢ ﻭﹶﺃ ﻫﻠِﻴ ِﻬ ﻢ ﻭﻣﺎ ﻭﻟﹸﻮﺍ«.ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﻋﻠﻲ ﺑﻦ ﻧـﺎﻳﻒ ﺍﻟﺸـﺤﻮﺩ )ﺹ:
] (١٨٢٧)(٦٧٩ﺵ )ﻭﻟﻮﺍ( ﺃﻱ ﻛﺎﻧﺖ ﳍﻢ ﻋﻠﻴﻪ ﻭﻻﻳﺔ[
- ٣٤٥ﻗﺎﻝ ﺗﻌﺎﱃ ِ }:ﺇﻧﻤﺎ ﹶﺃ ﻣ ﺮ ﻩ ِﺇﺫﹶﺍ ﹶﺃﺭﺍ ﺩ ﺷﻴﺌﹰﺎ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ ﹶﻟ ﻪ ﹸﻛ ﻦ ﹶﻓﻴﻜﹸﻮ ﹸﻥ{ ]ﻳﺲ[٨٢ :
٢٢٣
ﻟﻘﺪ ﺁﻣﻨﺘﻢ ﺎ ﻏﻴﺒﹰﺎ ﻭﺍﻵﻥ ﺗﻌﻴﺸﻮﺎ ﻋﻴﻨﺎﹰ ،ﻭﻟﻘﺪ ﺳﺄﻟﺘﻤﻮﻫﺎ ﺭﺟﺎ ًﺀ ﻭﺍﻵﻥ ﲢﻠﻮﻥ ﺎ ﻣﻠﻮﻛﺎﹰ ،ﻭﻟﻘـﺪ ﺑﻌـﺘﻢ
ﺃﻧﻔﺴﻜﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻣﻦ ﺃﺟﻠﻬﺎ ﻭﺍﻵﻥ ﺗﻘﺒﻀﻮﻥ ﺍﳌﺰﻳﺪ ،ﰒ ﳛﻞ ﻋﻠﻴﻜﻢ ﺍﻟﺮﺿﻮﺍﻥ ﻓﻼ ﻳﺴﺨﻂ ﻋﻠﻴﻜﻢ ﺍﻟﺴﻴﺪ
ﳋ ﺪ ِﺭﻱ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ " :- -ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﺒﺎ ﺭ ﻙ ﻭﺗﻌﺎﻟﹶﻰ ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻌﻈﻴﻢ ﺍﳉﻠﻴﻞ .ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍ ﹸ
ﻚ ﺭﺑﻨﺎ ﻭ ﺳ ﻌ ﺪﻳﻚ ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻫ ﹾﻞ ﺭﺿِﻴﺘﻢ؟ ﹶﻓﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻭﻣﺎ ﹶﻟﻨـﺎ ﹶﻻ ﳉﻨﺔِ؟ ﹶﻓﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﻟﺒﻴ ﳉﻨ ِﺔ :ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﺍ ﹶ ِﻟﹶﺄ ﻫ ِﻞ ﺍ ﹶ
ﻀ ﹶﻞ ِﻣ ﻦ ﹶﺫِﻟﻚ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻳـﺎ ﺭﺏ، ﻂ ﹶﺃ ﺣﺪﺍ ِﻣ ﻦ ﺧ ﹾﻠ ِﻘﻚ ،ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﹶﺃﻧﺎ ﹸﺃ ﻋﻄِﻴ ﹸﻜ ﻢ ﹶﺃ ﹾﻓ ﻧ ﺮﺿﻰ ﻭﹶﻗ ﺪ ﹶﺃ ﻋ ﹶﻄﻴﺘﻨﺎ ﻣﺎ ﹶﻟ ﻢ ﺗ ﻌ ِ
٣٤٦
ﻂ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺑ ﻌ ﺪ ﻩ ﹶﺃﺑﺪﺍ "
ﺨﹸ ﻼ ﹶﺃ ﺳ
ﻀ ﹸﻞ ِﻣ ﻦ ﹶﺫِﻟﻚ؟ ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﹸﺃ ِﺣ ﱡﻞ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﺭﺿﻮﺍﻧِﻲ ،ﹶﻓ ﹶ ﻱ ﺷ ﻲ ٍﺀ ﹶﺃ ﹾﻓ ﻭﹶﺃ
ﻟﻘﺪ ﺃﺩﺭﻛﺘﻢ ﺃﻥ ﺳﻜﲔ ﺍﻟﻨﻬﺎﻳﺎﺕ ﻳﻨﻐﺺ ﻛﻞ ﻧﻌﻴﻢ ﰲ ﺍﻟﻌﺎﺟﻠﺔ ،ﻓﻜﺎﻥ ﺍﳌﻮﺕ ﻳﺴﺮﻕ ﺍﳌﻠﻮﻙ ﻋﻦ ﻋﺮﻭﺷﻬﻢ،
ﻭﻳﺮﺣﻞ ﺑﺎﻷﺛﺮﻳﺎﺀ ﻋﻦ ﺃﻣﻮﺍﳍﻢ ،ﻓﻄﺎﺑﺖ ﻧﻔﻮﺳﻜﻢ ﺇﱃ ﺃﺭﺽ ﺍﳋﻠﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﻄـﻊ ﻭﺍﻟﻨﻌـﻴﻢ ﺍﻟـﺬﻱ ﻻ
ﻳﺘﺤﻮﻝ ،ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﱵ ﻻ ﺗﻨﻘﻀﻲ ﻓﻬﺎ ﻫﻲ ﺍﻵﻥ ﺑﲔ ﺃﻳﺪﻳﻜﻢ }ﹶﻓِﻨ ﻌ ﻢ ﻋ ﹾﻘﺒﻰ ﺍﻟﺪﺍ ِﺭ{ ]ﺍﻟﺮﻋﺪ.[٢٤ :
ﻟﻘﺪ ﺗﻮﺍﺿﻌﺘﻢ ﻣﻌﺮﺿﲔ ﻋﻦ ﺍﻟﻌﻠﻮ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ﻭﻋﻠﻤﺘﻢ ﺃﻧﻜﻢ ﻣﻬﻤﺎ ﻛﻨﺘﻢ ﻓﻜﻞ ﺷﻲﺀ ﺇﱃ ﺭﻣﺎﺩ ﻭﻋـﺬﺭﺓ،
ﻭﻛﻞ ﺣﻲ ﺇﱃ ﻣﻮﺕ ﻓﺎﺷﺎﻗﺖ ﻧﻔﻮﺳﻜﻢ ﺇﱃ ﻣﻠﹾﻚ ﻻ ﻳﺒﻠﻰ ﻭﺳﻠﻄﺎﻥ ﻻ ﻳﺮﱘ ،ﻓﺎﻵﻥ ﻛﻞ ﻣﺎ ﺭﻏﺒﺘﻢ ﻫﻮ ﺑﲔ
ﺴﻨﻪ ﻭﻃﻴﺒﻪ ﺣﻴﻨﻬﺎ ﺳﺘﻌﺮﻓﻮﻥ ﻛﻴﻒ ﻋﻄﺎﺀ ﻫﺬﺍ ﺍﳌﻠـﻚ
ﺃﻳﺪﻳﻜﻢ ،ﺻﻨﻌﻪ ﺍﷲ ﺑﻴﺪﻩ ،ﺇﺫ ﻫﻮ ﺍﻟﺬﻱ "ﺃﻋﺪﻩ" ﻭﺣ
ﺍﻟﻌﻈﻴﻢ.
ﻫﻨﺎﻙ ﺣﻴﺚ ﻳﻠﺘﻘﻲ ﺍﻹﺧﻮﺍﻥ ﻭﳚﺘﻤﻌﻮﻥ ﰲ ﳎﺎﻟﺲ ﺍﳊﺪﻳﺚ ﺍﻟﻄﻴﺐ ﻭﺍﻷﻧﻔﺎﺱ ﻭﺍﻟﻐﻨﺎﺀ ﺍﻟﻄـﺎﻫﺮ ﻭﺍﳌﻮﺍﺋـﺪ
ﺍﳌﺒﺴﻮﻃﺔ ،ﻓﻴﺠﺘﻤﻊ "ﺍﻟﺘﺎﺭﻳﺦ ﺍﳊﻘﻴﻘﻲ" ،ﺃﻧﺒﻴﺎﺀ ﻭﺃﺗﺒﺎﻉ ﻭﺣﻜﺎﻳﺎﺕ ﺗﺮﻭﻯ ﻋﻤﺎ ﻣﻀﻰ ﻭﻛﺎﻥ.
ﻫﻨﺎﻙ ﺣﻴﺚ ﻳﻄﻠﻊ "ﺍﻟﺼﺎﳊﻮﻥ" ﻋﻠﻰ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﺍﻫﺐ ﺣﺴﺮﺓ ﻭﺗﺒﻜﻴﺘﹰﺎ ﻭﻋﺬﺍﺑﹰﺎ ﻭﻫﻮ ﻣﻨﻜﻮﺱ ﰲ ﺟﻬـﻨﻢ،
ﺣﻴﺚ ﺍﻟﻔﺮﺍﻋﻨﺔ ﻭﻃﻮﺍﻏﻴﺖ ﺍﻷﺭﺽ ،ﻭﺣﻴﺚ ﻗﺎﺭﻭﻥ ﻭﺃﻣﺜﺎﻟﻪ ،ﻭﺣﻴﺚ ﺍﳉﻨﻮﺩ ﺍﳊﻤﲑ ﺍﳌﻐﻔﻠﲔ.
ﻫﻨﺎﻙ ﺣﻴﺚ ﺍﻟﺮﺿﻮﺍﻥ ﻭﺍﳋﻠﻮﺩ ﻭﻛﻞ ﻣﺎ ﺗﺸﺘﻬﻴﻪ ﺍﻟﻨﻔﻮﺱ ،ﻭﻛﻞ ﻣﺎ ﳜﻄﺮ ﺑﺎﻟﺒﺎﻝ ﻭﻓﻮﻕ ﺫﻟـﻚ ،ﻭﻫﻨـﺎﻙ
٣٤٧
ﺣﻴﺚ ﺍﻟﻨﻬﺎﺭ ﻓﻼ ﻟﻴﻞ ،ﻭﺍﻟﻴﻘﻈﺔ ﻓﻼ ِﺳﻨﺔ ﻭﻻ ﻧﻮﻡ ،ﻭﺍﻟﻔﺮﺡ ﻓﻼ ﺣﺰﻥ ﻭﻻ ﺃﱂ.
ﻛﻮﻧﻮﺍ ﻋﻠﻰ ﻳﻘﲔ ﺃﻥ ﻛﻞ ﺫﻟﻚ ﻳﻨﺘﻈﺮ ﻭﻳﺘﺮﻗﺐ ﻭﻳﺘﺰﻳﻦ ،ﻭﻣﺎ ﻋﻠﻴﻜﻢ ﺳﻮﻯ ﺷﺪ ﺍﳌﺂﺯﺭ ﻭﺟﺪ ﺍﳌﺴﲑ ،ﻭﻟـﻦ
ﳜﻠﻒ ﺍﷲ ﻭﻋﺪﻩ.
ﻚ".٣٤٨
ﺏ ِﺇﹶﻟﻴ
ﺖ ﹶﺃ ﺳﺘ ﻐ ِﻔ ﺮ ﻙ ﻭﹶﺃﺗﻮ
ﺤ ﻤ ِﺪﻙ ،ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﹶﺃﻧ
ﻚ ﺍﻟﱠﻠ ﻬ ﻢ ﻭِﺑ
" ﺳﺒﺤﺎﻧ
- ٣٤٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٥٤٩) (١١٤ /٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )](٢٨٢٩) - ٩ (٢١٧٦ /٤ﺵ )ﺃﺣﻞ( ﺃﻧﺰﻝ ﻭﺃﻭﺟﺐ[
ﺩﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﻧﻌﻴﻢ ﺃﻫﻞ ﺍﳉﻨﺔ ﻻ ﻳﻌﺪﻟﻪ ﻧﻌﻴﻢ ،ﻭﻻ ﺗﺴﺎﻭﻳﻪ ﺳﻌﺎﺩﺓ ﺃﺧﺮﻯ ،ﻭﺃﻥ ﺍﷲ ﻳﻌﻄﻲ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﺎ ﻳﺮﺿﻴﻬﻢ ،ﻭﻳﻘ ﺮ ﺃﻋﻴﻨـﻬﻢ
ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﳍﻢ " :ﻭﻣﺎ ﻟﻨﺎ ﻻ ﻧﺮﺿﻰ ،ﻭﻗﺪ ﺃﻋﻄﻴﺘﻨﺎ ﻣﺎ ﱂ ﺗﻌﻂ ﺃﺣﺪﹰﺍ ﻣﻦ ﺧﻠﻘﻚ ،ﻭﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﱵ ﳝﻨﺤﻬﺎ ﺍﷲ ﺃﻫﻞ ﺍﳉﻨـﺔ ﺭﺿـﻮﺍﻧﻪ
ﻚ ﻫ ﻮ ﺍﹾﻟ ﹶﻔ ﻮ ﺯ
ﺿﻮﺍﻥﹲ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻛﺒ ﺮ ﹶﺫِﻟ
ﻋﻠﻴﻬﻢ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻧﻪ ﺃﻛﱪ ﻣﻦ ﻛﻞ ﻧﻌﻴﻢ ،ﻭﺃﻋﻈﻢ ﻣﻦ ﻛﻞ ﺳﻌﺎﺩﺓ ،ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﱃ ) :ﻭ ِﺭ
ﺍﹾﻟ ﻌﻈِﻴ ﻢ( ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺿﻮﺍﻥ ﺃﻛﱪ ﻷﻧﻪ ﺳﺒﺐ ﻛﻞ ﻓﻮﺯ ﻭﻛﺮﺍﻣﺔ ،ﻭﻃﺮﻳ ﻖ ﺇﱃ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ .ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷـﺮﺡ ﳐﺘﺼـﺮ ﺻـﺤﻴﺢ
ﺍﻟﺒﺨﺎﺭﻱ )(٣٠٣ /٥
-٣٤٧ﺍﻧﻈﺮﻭﺍ ﻛﺘﺎﰊ "ﺍﻟﺘﺮﻏﻴﺐ ﺑﺎﳉﻨﺔ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﺍﻟﻨﺎﺭ "
٢٢٤
ﺻﺮﺍ ﹶﻛﻤﺎ ﺣ ﻤ ﹾﻠﺘ ﻪ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠﻨﺎ ﺭﺑﻨـﺎ
ﺤ ِﻤ ﹾﻞ ﻋﹶﻠﻴﻨﺎ ِﺇ
} ﺭﺑﻨﺎ ﻟﹶﺎ ﺗﺆﺍ ِﺧ ﹾﺬﻧﺎ ِﺇ ﹾﻥ ﻧﺴِﻴﻨﺎ ﹶﺃ ﻭ ﹶﺃ ﺧ ﹶﻄ ﹾﺄﻧﺎ ﺭﺑﻨﺎ ﻭﻟﹶﺎ ﺗ
ﺼ ﺮﻧﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ﻦ {
ﺖ ﻣ ﻮﻟﹶﺎﻧﺎ ﻓﹶﺎﻧ
ﻒ ﻋﻨﺎ ﻭﺍ ﹾﻏﻔِ ﺮ ﹶﻟﻨﺎ ﻭﺍ ﺭ ﺣ ﻤﻨﺎ ﹶﺃﻧ
ﺤ ﻤ ﹾﻠﻨﺎ ﻣﺎ ﻟﹶﺎ ﻃﹶﺎﹶﻗ ﹶﺔ ﹶﻟﻨﺎ ِﺑ ِﻪ ﻭﺍ ﻋ ﻭﻟﹶﺎ ﺗ
]ﺍﻟﺒﻘﺮﺓ.[٢٨٦ :
ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ:
ﺨﻠﹾـ ِﻖ ﺕ ﻣﺎ ﹶﻟ ﻢ ﻳ ﱠﻄِﻠ ﻊ ﻋﹶﻠﻴ ِﻪ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﺍﹾﻟ
ﺨﻴﺮﺍﺕِ ،ﻭﺍﻟﱠﻠﺬﱠﺍ ِ ﺠﻨ ِﺔ ِﻣ ﻦ ﺍﻟﻨﻌِﻴﻢِ ،ﻭﺍﹾﻟ ﻣ ﻌﻨﺎ ﻩ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﺍ ﺩ ﺧ ﺮ ﻓِﻲ ﺍﹾﻟ
ﺤﺴﻮﺳﺎﺕِ ،ﻭﺍﻟﹾـِﺈ ﺩﺭﺍ ﻙ ﺑِﺎﻟـ ﱠﺬ ﻭﻕِ، ﺴ ﻤ ﻊ ِﻟﹶﺄﻧ ﻪ ﻳ ﺪ ﺭ ﻙ ِﺑ ِﻬﻤﺎ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﺍﹾﻟ ﻤ
ﻕ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺍﻟ ﺮ ﺅﻳﺔﹶ ،ﻭﺍﻟ
ِﺑ ﹶﻄﺮِﻳ ٍﻖ ِﻣ ﻦ ﺍﻟ ﱡﻄ ﺮ ِ
ﺠ ﻌ ﹾﻞ ِﻟﹶﺄ ﺣ ٍﺪ ﹶﻃﺮِﻳﻘﹰﺎ ﺇﻟﱠﺎ ﺗ ﻮ ﻫ ﻤﻬﺎ ِﺑ ِﻔ ﹾﻜ ٍﺮ ﻭ ﺧﻄﹸﻮ ٍﺭ ﻚ ﹶﺃﻧ ﻪ ﹶﻟ ﻢ ﻳ
ﺲ ﹶﺃﹶﻗ ﱡﻞ ِﻣ ﻦ ﹶﺫِﻟﻚ ،ﹸﺛ ﻢ ﺯﺍ ﺩ ﻋﻠﹶﻰ ﹶﺫِﻟ
ﺸﻢ ،ﻭﺍﻟﱠﻠ ﻤ ِ ﻭﺍﻟ
ﻕ ﻫ ﹶﺬﺍ ﻓِﻲ ﺇ ﺧﻔﹶﺎِﺋﻬﺎ ،ﻭﺍﹾﻟِﺈ ﺧﺒﺎ ِﺭ ﺖ ﻋ ﻦ ﹶﺃ ﹾﻥ ﻳ ﺪ ِﺭ ﹶﻛﻬﺎ ِﻓ ﹾﻜﺮ ﻭﺧﺎ ِﻃﺮ ،ﻭﻟﹶﺎ ﻏﹶﺎﻳ ﹶﺔ ﹶﻓ ﻮ ﺖ ﻭ ﻋ ﹸﻈ ﻤ ﺐ ﻓﹶ ﹶﻘ ﺪ ﺟﱠﻠ ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ٍ
ﺱ ﺍﹾﻟ ﹸﻘ ﺮ ﹸﻃِﺒ ﻲ.
ﻋ ﻦ ِﻋ ﹶﻈ ِﻢ ﺷ ﹾﺄِﻧﻬﺎ ﻋﻠﹶﻰ ﹶﻃﺮِﻳ ِﻖ ﺍﹾﻟِﺈ ﺟﻤﺎ ِﻝ ﺩﻭﻥﹶ ﺍﻟﺘ ﹾﻔﺼِﻴ ِﻞ ﻗﹶﺎﻟﹶﻪ ﹶﺃﺑﻮ ﺍﹾﻟ ﻌﺒﺎ ِ
ﺠﻨ ﹶﺔ ﹶﺃ ﺭ ﺳ ﹶﻞ ِﺟﺒﺮِﻳ ﹶﻞ ِﺇﹶﻟﻴﻬﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻧ ﹸﻈ ﺮ ِﺇﹶﻟﻴﻬﺎ،
ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " :ﹶﻟﻤﺎ ﺧﹶﻠ ﻖ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ
ﻚ ﻟﹶﺎ
ﻭﻣﺎ ﹶﺃ ﻋ ﺪ ﺍﻟﱠﻠ ﻪ ِﻟﹶﺄ ﻫِﻠﻬﺎ ﻓِﻴﻬﺎ ،ﹶﻓﺠﺎ َﺀ ﻓﹶﻨ ﹶﻈ ﺮ ِﺇﹶﻟﻴﻬﺎ ﻭﻣﺎ ﹶﺃ ﻋ ﺪ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻟِﹶﺄ ﻫِﻠﻬﺎ ﻓِﻴﻬﺎ ،ﹶﻓ ﺮ ﺟ ﻊ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭ ِﻋ ﺰِﺗ
ﺖ ﹶﺃ ﹾﻥ ﻟﹶـﺎ ﻳـ ﺪ ﺧﹶﻠﻬﺎ ﻚ ﹶﻟ ﹶﻘ ﺪ ِﺧ ﹾﻔ ﺖ ﺑِﺎﹾﻟ ﻤﻜﹶﺎ ِﺭﻩِ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭ ِﻋ ﺰِﺗ ﺤ ﱠﻔ ﺴ ﻤ ﻊ ِﺑﻬﺎ ﹶﺃ ﺣ ﺪ ِﺇﻟﱠﺎ ﺩ ﺧ ﹶﻞ ﻓِﻴﻬﺎ ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑﻬﺎ ﹶﻓ
ﻳ
ﻀﻬﺎ ﺑ ﻌﻀﺎ ﹶﻓ ﺮ ﺟ ﻊ ﺐ ﺑ ﻌ
ﺕ ِﻟﹶﺄ ﻫِﻠﻬﺎ ﻓِﻴﻬﺎ ،ﹶﻓِﺈﺫﹶﺍ ِﻫ ﻲ ﻳ ﺮ ﹶﻛ ﺐ ِﺇﻟﹶﻰ ﺍﻟﻨﺎﺭِ ،ﻓﹶﺎﻧ ﹸﻈ ﺮ ِﺇﹶﻟﻴﻬﺎ ﻭﻣﺎ ﹶﺃ ﻋ ﺪ ﺩ
ﹶﺃ ﺣﺪ ،ﻗﹶﺎ ﹶﻝ :ﺍ ﹾﺫ ﻫ
ﺸ ﻬﻮﺍﺕِ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﺍ ﺭ ِﺟ ﻊ ِﺇﹶﻟﻴﻬـﺎ ﻓﹶـﺎﻧ ﹸﻈ ﺮ ﺖ ﺑِﺎﻟ
ﺤ ﱠﻔ
ﺴ ﻤ ﻊ ِﺑﻬﺎ ﹶﺃ ﺣ ﺪ ﹶﻓﻴ ﺪ ﺧﹸﻠﻬﺎ ﹶﻓﹶﺄ ﻣﺮِ ﺑﻬﺎ ﹶﻓ
ﻚ ﻟﹶﺎ ﻳ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭ ِﻋ ﺰِﺗ
ﺖ
ﻚ ﹶﻟ ﹶﻘ ﺪ ِﺧ ﹾﻔ
ﺸ ﻬﻮﺍﺕِ ،ﹶﻓ ﺮ ﺟ ﻊ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭ ِﻋ ﺰِﺗ
ﺖ ﺑِﺎﻟ
ﺕ ِﻟﹶﺄ ﻫِﻠﻬﺎ ﻓِﻴﻬﺎ ،ﹶﻓ ﺮ ﺟ ﻊ ﹶﻓِﺈﺫﹶﺍ ِﻫ ﻲ ﹶﻗ ﺪ ﺣ ﱠﻔ ِﺇﹶﻟﻴﻬﺎ ،ﻭﻣﺎ ﹶﺃ ﻋ ﺪ ﺩ
٣٤٩
ﺠ ﻮ ِﻣﻨﻬﺎ ﹶﺃ ﺣ ﺪ "
ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳﻨ
ﺴﻠﹶﺎ ﻡ -ﻋﻠﹶﻰ ﻣﺎ ﹶﺃ ﻋ ﺪ ِﻟ ِﻌﺒﺎ ِﺩ ِﻩ ﻓِﻴﻬـﺎ ﺚ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﹶﻗ ﺪ ﹶﺃ ﹾﻃﹶﻠ ﻊ ِﺟﺒﺮِﻳ ﹸﻞ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ ﺤﺪِﻳ ﹸ
ﻓﻘﺪ ﺩ ﱠﻝ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺏ ﻋﻨ ﻪ ِﻣ ﻦ ﹶﺃ ﻭ ﺟ ٍﻪ:
ﺠﻮﺍ ﹶﻓ ﹶﻘ ﺪ ﺭﹶﺃﺗ ﻪ ﻋﻴ ﻦ )ﹸﻗﻠﹾﺖ( ﺍﹾﻟ
ﺴﻠﹶﺎ ﻡ -ﹸﺃﻣﻮﺭﺍ ﹶﻛِﺜﲑ ﹰﺓ ﹶﻟ ﻢ ﻳ ﱠﻄِﻠ ﻊ ﻋﹶﻠﻴﻬﺎ ِﺟﺒﺮِﻳ ﹸﻞ ﻭﻟﹶﺎ
)ﹶﺃ ﺣ ِﺪﻫﺎ( ﹶﺃﻧ ﻪ ﺗﻌﺎﻟﹶﻰ ﺧﹶﻠ ﻖ ﻓِﻴﻬﺎ ﺑ ﻌ ﺪ ﺭ ﺅﻳ ِﺔ ِﺟﺒﺮِﻳ ﹶﻞ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ
ﺚ.ﺤﺪِﻳ ِ ﻚ ﺍﹾﻟﹸﺄﻣﻮ ﺭ ِﻫ ﻲ ﺍﹾﻟ ﻤﺸﺎ ِﺭ ﺇﹶﻟﻴﻬﺎ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻏﻴ ﺮ ﻩ ﹶﻓِﺘ ﹾﻠ
ﺸ ٍﺮ« ﹶﻓﹶﺄﻣـﺎ ﺐ ﺑ
ﺸ ِﺮ ﻭﺁﺫﹶﺍﻧﻬﺎ ِﺑ ﺪﻟِﻴ ِﻞ ﹶﻗ ﻮِﻟ ِﻪ » ﻭﻟﹶﺎ ﺧ ﹶﻄ ﺮ ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ
)ﺛﹶﺎﻧِﻴﻬﺎ( ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﹾﻟﹶﺄ ﻋﻴﻦِ ،ﻭﺍﻟﹾﺂﺫﹶﺍ ِﻥ ﹶﺃ ﻋﻴ ﻦ ﺍﹾﻟﺒ
ﻚ.ﻀ ِﻬ ﻢ ﻋﻠﹶﻰ ﹶﺫِﻟ ﻉ ﺑ ﻌ ِ
ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﹶﻓﻠﹶﺎ ﻣﺎِﻧ ﻊ ِﻣ ﻦ ﺍ ﱢﻃﻠﹶﺎ ِ
ﺴﻴﺐِ ،ﹶﺃﻧ ﻪ ﹶﻟ ِﻘ ﻲﺖ ﻭﻳ ﺪ ﱡﻝ ﹶﻟ ﻪ ﻣﺎ ﺟﺎﺀ ﻋ ﻦ ﺳﻌِﻴ ِﺪ ﺑ ِﻦ ﺍﹾﻟ ﻤ ﺠﻨ ِﺔ ﻓِﻲ ﹸﻛ ﱢﻞ ﻭ ﹾﻗ ٍ ﺠ ﺪ ﺩ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﻚ ﻳﺘ )ﺛﹶﺎِﻟﹸﺜﻬﺎ( ﹶﺃ ﱠﻥ ﹶﺫِﻟ
ﺠﻨﺔِ ،ﻗﹶﺎ ﹶﻝ ﺳـﻌِﻴ ﺪ :ﹶﺃ ﻭ ﻓِﻴﻬـﺎ ﻕ ﺍﹾﻟ
ﻚ ﻓِﻲ ﺳﻮ ِ ﺠ ﻤ ﻊ ﺑﻴﻨِﻲ ﻭﺑﻴﻨ
ﹶﺃﺑﺎ ﻫ ﺮﻳ ﺮﺓﹶ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻫ ﺮﻳ ﺮ ﹶﺓ :ﹶﺃ ﺳﹶﺄ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻳ
ﻀ ِﻞ ﹶﺃ ﻋﻤﺎِﻟ ِﻬﻢ،
ﺠﻨ ِﺔ ِﺇﺫﹶﺍ ﺩ ﺧﻠﹸﻮﻫﺎ ﻧ ﺰﻟﹸﻮﺍ ﻓِﻴﻬﺎ ِﺑ ﹶﻔ
ﷲ :- -ﹶﺃ ﱠﻥ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ﺳﻮﻕ؟ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌﻢ ،ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ
٢٢٥
ﺠ ﻤ ﻌ ِﺔ ِﻣ ﻦ ﹶﺃﻳﺎﻡِ ﺍﻟ ﺪﻧﻴﺎ ،ﹶﻓﻴﺰﻭﺭﻭ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﺟ ﱠﻞ ﻭ ﻋﻼﹶ ،ﻭﻳﺒِ ﺮ ﺯ ﹶﻟ ﻬ ﻢ ﻋ ﺮ ﺷ ﻪ ﻭﻳﺘﺒـﺪﻯ
ﹶﻓﻴ ﺆ ﹶﺫ ﹸﻥ ﹶﻟ ﻬ ﻢ ﻓِﻲ ِﻣ ﹾﻘﺪﺍ ِﺭ ﻳ ﻮ ِﻡ ﺍﹾﻟ
ﺿ ﻊ ﹶﻟ ﻬ ﻢ ﻣﻨﺎِﺑ ﺮ ِﻣ ﻦ ﻧﻮﺭٍ ،ﻭ ﻣﻨﺎِﺑ ﺮ ِﻣ ﻦ ﹸﻟ ﺆﹸﻟﺆٍ ،ﻭ ﻣﻨﺎِﺑ ﺮ ﻣِـ ﻦ ﻳـﺎﻗﹸﻮﺕٍ،ﺠﻨﺔِ ،ﹶﻓﻴﻮ ﺽ ﺍﹾﻟ ﺿ ٍﺔ ِﻣ ﻦ ِﺭﻳﺎ ِ ﹶﻟ ﻬ ﻢ ﻓِﻲ ﺭ ﻭ
ﺲ ﹶﺃ ﺩﻧﺎ ﻫ ﻢ -ﻭﻣﺎ ﻓِﻴ ِﻬ ﻢ ﺩﻧِـ ﻲ -ﻋﻠﹶـﻰ ﺠِﻠ ﻀﺔٍ ،ﻭﻳ ﻭ ﻣﻨﺎِﺑ ﺮ ِﻣ ﻦ ﺯﺑ ﺮ ﺟﺪٍ ،ﻭ ﻣﻨﺎِﺑ ﺮ ِﻣ ﻦ ﹶﺫ ﻫﺐٍ ،ﻭ ﻣﻨﺎﺑِ ﺮ ِﻣ ﻦ ِﻓ
ﺖ:
ﺠِﻠﺴﺎ ،ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻫ ﺮﻳ ﺮ ﹶﺓ :ﹶﻓ ﹸﻘ ﹾﻠ ﻀ ﹸﻞ ِﻣﻨ ﻬ ﻢ ﻣ
ﺏ ﺍﹾﻟ ﹶﻜﺮﺍ ِﺳ ﻲ ﹶﺃ ﹾﻓ
ﺻﺤﺎ ﺴﻚِ ،ﻭﺍﹾﻟﻜﹶﺎﻓﹸﻮ ِﺭ ﻣﺎ ﻳ ﺮ ﻭ ﹶﻥ ﹶﺃ ﱠﻥ ﹶﺃ ﹸﻛﹾﺜﺒﺎ ِﻥ ﺍﹾﻟ ِﻤ
ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ِﺮ ﹶﻟﻴﹶﻠ ﹶﺔ ﺍﹾﻟﺒ ﺪﺭِ ،ﹸﻗ ﹾﻠﻨـﺎ :ﹶﻻ
ﺸ ﻤ ِﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ،ﻭ ﻫ ﹾﻞ ﻧﺮﻯ ﺭﺑﻨﺎ؟ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌﻢ ،ﻫ ﹾﻞ ﺗﺘﻤﺎ ﺭ ﻭ ﹶﻥ ﻓِﻲ ﺭ ﺅﻳ ِﺔ ﺍﻟ
ﺻ ﺮﺓﹰ،
ﺻ ﺮ ﻩ ﺍﻟﱠﻠ ﻪ ﻣﺤﺎ ﺲ ﹶﺃ ﺣ ﺪ ِﺇ ﱠﻻ ﺣﺎ ﺠِﻠ ِ ﻚ ﺍﹾﻟ ﻤ ﻚ ﹶﻻ ﺗﺘﻤﺎ ﺭ ﻭ ﹶﻥ ﻓِﻲ ﺭ ﺅﻳ ِﺔ ﺭﺑ ﹸﻜﻢ ،ﻭ ﹶﻻ ﻳﺒﻘﹶﻰ ﻓِﻲ ﹶﺫِﻟ ﻗﹶﺎ ﹶﻝ :ﹶﻛ ﹶﺬِﻟ
ﺾ ﹶﻏ ﺪﺭﺍِﺗ ِﻪ ﻓِﻲ ﺍﻟ ﺪﻧﻴﺎ،
ﺖ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ؟ ﻳ ﹶﺬ ﱢﻛ ﺮ ﻩ ﺑ ﻌ ﻼﻥﹸ ،ﹶﺃﺗ ﹾﺬ ﹸﻛ ﺮ ﻳ ﻮ ﻡ ﻋ ِﻤ ﹾﻠ
ﺣﺘﻰ ِﺇﻧ ﻪ ﹶﻟﻴﻘﹸﻮ ﹸﻝ ﻟِﻠ ﺮ ﺟ ِﻞ ِﻣﻨ ﻬ ﻢ :ﻳﺎ ﹸﻓ ﹶ
ﻚ
ﻚ ﻫ ِﺬﻩِ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﺒﻴﻨﺎ ﻫ ﻢ ﹶﻛ ﹶﺬِﻟ ﺖ ﻣﻨ ِﺰﹶﻟﺘ
ﺴ ﻌ ِﺔ ﻣ ﻐ ِﻔ ﺮﺗِﻲ ﺑﹶﻠ ﻐ
ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﻳﺎ ﺭﺏ ،ﹶﺃﹶﻓﹶﻠ ﻢ ﺗ ﻐ ِﻔ ﺮ ﻟِﻲ؟ ﹶﻓﻴﻘﹸﻮ ﹸﻝ :ﺑﻠﹶﻰ ،ﹶﻓِﺒ
ﻼ:
ﺠﺪﻭﺍ ِﻣﹾﺜ ﹶﻞ ِﺭ ِﳛ ِﻪ ﺷﻴﺌﹰﺎ ﹶﻗﻂﱡ ،ﹸﺛ ﻢ ﻳﻘﹸﻮ ﹸﻝ ﺟ ﱠﻞ ﻭﻋـ ﹶ ﺕ ﻋﹶﻠﻴ ِﻬ ﻢ ﻃِﻴﺒﺎ ﹶﻟ ﻢ ﻳ ِﺸﻴﺘ ﻬ ﻢ ﺳﺤﺎﺑ ﹲﺔ ِﻣ ﻦ ﹶﻓ ﻮِﻗ ِﻬﻢ ،ﹶﻓﹶﺄ ﻣ ﹶﻄ ﺮ
ﹶﻏ ِ
ﻼِﺋ ﹶﻜ ﹸﺔ ﻣﺎ
ﺖ ِﺑ ِﻪ ﺍﹾﻟ ﻤ ﹶﺨﺬﹸﻭﺍ ﻣﺎ ﺍ ﺷﺘ ﻬﻴﺘﻢ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻨﺎﺗِﻲ ﺳﻮﻗﹰﺎ ﹶﻗ ﺪ ﺣ ﱠﻔ ﺕ ﹶﻟ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﹶﻜﺮﺍ ﻣﺔِ ،ﹶﻓ ﻗﹸﻮﻣﻮﺍ ِﺇﻟﹶﻰ ﻣﺎ ﹶﺃ ﻋ ﺪ ﺩ
ﺤ ﻤ ﹸﻞ ﹶﻟﻨﺎ ﻣـﺎ ﺍﺷـﺘ ﻬﻴﻨﺎ ﺨ ﹸﻄ ﺮ ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻘﻠﹸﻮﺏِ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻴ ﺴ ﻤ ِﻊ ﺍﻵﺫﹶﺍﻥﹸ ،ﻭﹶﻟ ﻢ ﻳ ﹶﻟ ﻢ ﺗﻨ ﹸﻈ ِﺮ ﺍﹾﻟ ﻌﻴﻮ ﹸﻥ ِﺇﻟﹶﻰ ِﻣﹾﺜِﻠﻪِ ،ﻭﹶﻟ ﻢ ﺗ
ﻀ ﻬ ﻢ ﺑ ﻌﻀﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻴ ﹾﻘِﺒ ﹸﻞ ﺍﻟ ﺮ ﺟ ﹸﻞ
ﺠﻨ ِﺔ ﺑ ﻌ
ﻕ ﻳ ﹾﻠﻘﹶﻰ ﹶﺃ ﻫﻞﹸ ﺍﹾﻟ
ﻚ ﺍﻟﺴﻮ ِ ﺸﺘﺮﻯ ،ﻭﻓِﻲ ﹶﺫِﻟ ﻉ ﻓِﻴ ِﻪ ﺷ ﻲ ٌﺀ ﻭ ﹶﻻ ﻳ ﺲ ﻳﺒﺎ ﹶﻟﻴ
ﺫﹸﻭ ﺍﹾﻟ ﻤﻨﺰِﹶﻟ ِﺔ ﺍﹾﻟ ﻤ ﺮﺗ ِﻔ ﻌﺔِ ،ﹶﻓﻴ ﹾﻠﻘﹶﻰ ﻣ ﻦ ﻫ ﻮ ﺩﻭﻧﻪ ،ﻭﻣﺎ ﻓِﻴ ِﻬ ﻢ ﺩِﻧ ﻲ ﹶﻓﻴﺮﻭ ﻋ ﻪ ﻣﺎ ﻳﺮﻯ ﻋﹶﻠﻴﻪِ ِﻣ ﻦ ﺍﻟﱢﻠﺒﺎﺱِ ،ﹶﻓﻤﺎ ﻳﻨ ﹶﻘﻀِﻲ
ﻑ
ﺤ ﺰ ﹶﻥ ﻓِﻴﻬﺎ ،ﻗﹶﺎ ﹶﻝ :ﹸﺛ ﻢ ﻧﻨﺼـ ِﺮ ﻚ ﹶﺃﻧ ﻪ ﹶﻻ ﻳﻨﺒﻐِﻲ َﻷ ﺣ ٍﺪ ﹶﺃ ﹾﻥ ﻳ ﺴﻦِ ﻣﻨ ﻪ ﻭ ﹶﺫِﻟ ﺁ ِﺧ ﺮ ﺣﺪِﻳِﺜ ِﻪ ﺣﺘﻰ ﻳﺘ ﻤﱠﺜ ﹶﻞ ﻋﹶﻠﻴ ِﻪ ِﺑﹶﺄ ﺣ
ﺐ
ﺠﻤـﺎ ِﻝ ﻭﺍﻟﻄﱢﻴـ ِ ﻚ ِﻣ ﻦ ﺍﹾﻟ ﺤﺒﻨﺎ ﹶﻟ ﹶﻘ ﺪ ِﺟﹾﺌﺖ ،ﻭِﺇ ﱠﻥ ِﺑ ﻼ ِﺑ ِ ِﺇﻟﹶﻰ ﻣﻨﺎ ِﺯِﻟﻨﺎ ،ﹶﻓﺘ ﹾﻠﻘﹶﺎﻧﺎ ﹶﺃ ﺯﻭﺍ ﺟﻨﺎ ،ﹶﻓﻴ ﹸﻘ ﹾﻠ ﻦ :ﻣ ﺮ ﺣﺒﺎ ﻭﹶﺃ ﻫ ﹰ
ﺐ ِﺑ ِﻤﹾﺜ ِﻞ ﻣﺎ ﺍﻧ ﹶﻘﹶﻠﺒﻨﺎ ٣٥٠.ﻭﻟﹶﺎ
ﺤ ﱡﻘﻨﺎ ﹶﺃ ﹾﻥ ﻧﻨ ﹶﻘِﻠ
ﺠﺒﺎ ﺭ ﻭﻳ
ﺴﻨﺎ ﺍﹾﻟﻴ ﻮ ﻡ ﺭﺑﻨﺎ ﺍﹾﻟ
ﻀ ﹶﻞ ِﻣﻤﺎ ﻓﹶﺎ ﺭ ﹾﻗﺘﻨﺎ ﻋﹶﻠﻴﻪِ ،ﹶﻓﻴﻘﹸﻮ ﹸﻝِ :ﺇﻧﺎ ﺟﺎﹶﻟ ﹶﺃ ﹾﻓ
٣٥١
ﻉ ﻧ ﺰ ﹶﻝ ﻣﻨ ِﺰﹶﻟ ﹶﺔ ﺍﹾﻟﻮﺍِﻗ ِﻊ.
ﺤ ﱠﻘ ﻖ ﺍﹾﻟ ﻮﻗﹸﻮ ِ
ﻚ ﹶﻗ ﻮﹸﻟ ﻪ »ﹶﺃ ﻋ ﺪﺩﺕ« ِﻟﹶﺄ ﱠﻥ ﻫﺬﹶﺍ ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﻳ ﻤﻨ ﻊ ِﻣ ﻦ ﹶﺫِﻟ
ﺤﺒِﺘﻬـﺎ ﻓِـﻲ ﺠﻨﺔﹶ ،ﻭِﻟ ﻤ ﻀ ﺪ ﻩ ﺳ ﹾﻜﻨﻰ ﺁ ﺩ ﻡ ﻭ ﺣﻮﺍ َﺀ ﺍﹾﻟ ﺨﻠﹸﻮﹶﻗﺔﹲ ،ﻭﻳ ﻌ
ﺠﻨ ﹶﺔ ﻣ ﺕ ﺩِﻟﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍﹾﻟ ﻭﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ :ﹶﺃ ﻋ ﺪ ﺩ
ﺠﻨ ﹶﺔ
ﻚ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺤ ِﻮﻫﺎ ،ﻭ ﹶﺫِﻟ
ﺏ ﻭﻧ ﺠ ِﻢ ﻭﺍﻟﱡﺜ ﺮﻳﺎ ﻭﺍﹾﻟ ِﻜﺘﺎ ِ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻋﻠﹶﻰ ﻧ ﻬ ِﺞ ﺍﹾﻟﹶﺄ ﺳﻤﺎ ِﺀ ﺍﹾﻟﻐﺎِﻟﺒ ِﺔ ﺍﻟﻠﱠﺎ ِﺣ ﹶﻘ ِﺔ ﺑِﺎﹾﻟﹶﺄ ﻋﻠﹶﺎﻡِ ،ﻛﹶﺎﻟﻨ
ﺖ ﻋﻠﹶﻰ ﺩﺍ ِﺭ ﺍﻟﱠﺜﻮﺍﺏِ ،ﻭِﺇﻧﻤـﺎ ﹸﻗ ﹾﻠﻨـﺎ: ﻒ ﹶﺃ ﹾﻏﺼﺎ ﹸﻥ ﹶﺃ ﺷﺠﺎ ِﺭﻫﺎ ،ﹸﺛ ﻢ ﹶﻏﹶﻠﺒ ﺴﺘﺎ ٍﻥ ﻣﺘﻜﹶﺎِﺛ ٍ ﺖ ﺗ ﹾﻄﹶﻠ ﻖ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺑ ﻛﹶﺎﻧ
ﺤﻘِﻴ ﻖ ﺍﹾﻟ ﹶﻘ ﻮ ِﻝ ﹶﺃﻧﻬﺎ ﻣﻨﻘﹸﻮ ﹸﻝ ﺷ ﺮ ِﻋﻴ ٍﺔ ﻋﻠﹶﻰ ﺳﺒِﻴ ِﻞ ﺍﻟﺘ ﻐﻠِﻴﺐِ ،ﻭِﺇﻧﻤﺎ
ﺍﻟﻠﱠﺎ ِﺣ ﹶﻘﺔﹸ؛ ِﻟ ﹾﻠِﺈ ﻋﻠﹶﺎ ِﻡ ِﻟ ﹶﻜ ﻮِﻧﻬﺎ ﹶﻏﻴ ﺮ ﻟﹶﺎ ِﺯ ﻣ ٍﺔ ِﻟﻠﱠﺎﻡِ ،ﻭﺗ
ﺏ ﻋﻠﹶﻰ ﺳـﺒِﻴ ِﻞ ﺍﹾﻟ ﻐﹶﻠﺒـﺔِ ،ﻭِﺇ ِﻥ ﻚ ﺍ ﺳ ﻢ ﺍﻟﻨﺎ ِﺭ ﻣﻨﻘﹸﻮﹶﻟ ﹲﺔ ِﻟﺪﺍ ِﺭ ﺍﹾﻟ ِﻌﻘﹶﺎ ِﺖ ﻣ ﻮﺟﻮ ﺩ ﹰﺓ ﻣ ﻌﻬﻮ ﺩﺓﹰ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﺐ ِﺇﺫﹶﺍ ﻛﹶﺎﻧ ﺗﻐﱠﻠ
- ٣٥٠ﺬﻳﺐ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ) (٣ - ١ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )) (٧٤٣٨) (٣٢١ /٣ﺣﺴﻦ(
]ﺵ ) -ﻭﻳﱪﺯ( ﺃﻱ ﻳﻈﻬﺮ) .ﻭﻳﺘﺒﺪﻯ( ﺃﻱ ﻳﻈﻬﺮ ﻫﻮ ﺗﻌﺎﱃ ﳍﻢ )ﺩﱐﺀ( ﺧﺴﻴﺲ) .ﻛﺜﺒﺎﻥ( ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﲨﻊ ﻛﺜﻴﺐ .ﻭﺍﻟﻜﺜﻴﺐ ﺍﻟﺮﻣﻞ ﺍﳌﺴﺘﻄﻴﻞ
ﺍﶈﺪﻭﺩﺏ )ﺗﺘﻤﺎﺭﻭﻥ( ﻣﻦ ﺍﳌﻤﺎﺭﺍﺓ ﻭﻫﻲ ﺍﺎﺩﻟﺔ ﻋﻠﻰ ﻣﺸﻬﺪ ﺍﻟﺸﻚ ﻭﺍﻟﺮﻳﺒﺔ) .ﺇﻻ ﺣﺎﺿﺮﻩ ﺍﷲ ﳏﺎﺿﺮﺓ( ﺍﳌﺮﺍﺩ ﻣﻦ ﺫﻟﻚ ﻛﺸـﻒ ﺍﳊﺠـﺎﺏ
ﻭﺍﳌﻘﺎﺭﺑﺔ ﻣﻊ ﺍﻟﺒﻌﺪ ﻣﻦ ﻏﲑ ﺣﺠﺎﺏ ﻭﻻ ﺗﺮﲨﺎﻥ) .ﻓﲑﻭﻋﻪ( ﺃﻱ ﻓﻴﻔﺰﻋﻪ )ﻭﳛﻘﻨﺎ( ﻗﺎﻝ ﰲ ﺍﻟﻘﺎﻣﻮﺱ .ﻭﺣﻖ ﻟﻚ ﺃﻥ ﺗﻔﻌﻞ ﺫﺍ ﺑﺎﻟﻀﻢ ﻭﺣﻘﻘﺖ
ﺃﻥ ﺗﻔﻌﻠﻪ ﲟﻌﲎ .ﺃﻱ ﻛﺎﻥ ﻓﻌﻠﻪ ﺣﻘﻴﻘﺎ ﺑﻚ ﻭﻛﻨﺖ ﺣﻘﻴﻘﺎ ﺑﻔﻌﻠﻪ[.
- ٣٥١ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﰲ ﺷﺮﺡ ﺍﻟﺘﻘﺮﻳﺐ )(٢٧٣ /٨
٢٢٦
ﺐ ﺍﹾﻟ ﹸﻘﺼـﻮ ِﺭ
ﻚ ﹶﻟﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻐﻨِﻲ ﻋ ﻦ ﹶﻃﻠﹶـ ِ ﻀﺮِﻳ ِﻊ ﻭ ﹶﻏﻴ ِﺮ ﹶﺫِﻟﻚ ،ﻭﹶﻟ ﻮﻟﹶﺎ ﹶﺫِﻟ ﺖ ﻋﻠﹶﻰ ﺍﻟ ﺰ ﻣ ﻬﺮِﻳ ِﺮ ﻭﺍﹾﻟ ﻤ ﻬ ِﻞ ﻭﺍﻟ
ﺍ ﺷﺘ ﻤﹶﻠ
٣٥٢
ﻀﺮِﻳ ِﻊ ﻋ ﻦ ﻣ ﹾﻄﹶﻠ ِﻖ ﺍﻟﻨﺎ ِﺭ "
ﺐ ﺍﹾﻟ ِﻮﻗﹶﺎﻳ ِﺔ ِﻣ ﻦ ﺍﻟ ﺰ ﻣ ﻬﺮِﻳ ِﺮ ﻭﺍﹾﻟ ﻤ ﻬ ِﻞ ﻭﺍﻟ
ﻭﺍﹾﻟﺤﻮ ِﺭ ﻭﺍﹾﻟ ِﻮﹾﻟﺪﺍ ِﻥ ﺑِﺎﹾﻟﺠﻨﺔِ ،ﻭﻟﹶﺎ ﻋ ﻦ ﹶﻃﹶﻠ ِ
ﺍﻷﺣﺪ / ٢٥ :ﳏﺮﻡ / ٦- ١٤٢٦ /ﺁﺫﺍﺭ ٢٠٠٥ /
אN /א Nא>!Mمא(? ١٧Lא–7١٤٣٦$%GאJא٢٠١٥L٢L٧Iم
٢٢٧
א $سא م
ﺗﻮﻃﺌﺔ -ﺧﻄﺒﺔ ﺍﻟﻜﺘﺎﺏ ٤ ..............................................................................................................
ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ :ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺴﻠﻤﻮﺍ ٨ ....................................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ :ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﺣﻘﻬﻢ ﻋﻠﻴﻪ ٢١ ...................................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ :ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﻓﻀﻞ ٣١ ..................................................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ :ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ ٣٩ ..................................................................................................
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ :ﻛﻠﻜﻢ ﺭﺍﻉ ٤٨ ......................................................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ :ﻣﺎ ﺃﻭﺗﻴﻪ ﺍﻟﻨﱯ ﻭﺣﻴﺎ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇﻟﻴﻪ ٥٥ .........................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ :ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻓﺴﻮﻕ ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ ٦٢ .................................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ:ﻭﺻﻴﺔ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻷﻧﺼﺎﺭ ٦٨ ......................................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ :ﻫﻞ ﺗﻨﺼﺮﻭﻥ ﻭﺗﺮﺯﻗﻮﻥ ﺇﻻ ﺑﻀﻌﻔﺎﺋﻜﻢ ٧٢ ...........................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﻌﺎﺷﺮ :ﺃﻧﺖ ﻣﻊ ﻣﻦ ﺃﺣﺒﺒﺖ٧٩ ...............................................................................................
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ :ﻳﺴﺮﺍ ﻭﻻ ﺗﻌﺴﺮﺍ ،ﻭﺑﺸﺮﺍ ﻭﻻ ﺗﻨﻔﱢﺮﺍ ﻭﺗﻄﺎﻭﻋﺎ ﻭﻻ ﲣﺘﻠﻔﺎ ٨٥ ....................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ :ﻣﺜﹶﻞ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ٨٨ ............................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ :ﻳﻌﻘﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺎﻓﻴﺔ ﺭﺃﺱ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻫﻮ ﻧﺎﻡ ﺛﻼﺙ ﻋﻘﺪ ٩١ ..................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ :ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ ﻣﺎ ﱂ ﻳﺴﺘﻌﺠﻞ ٩٦ ...........................................................................
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻋﺸﺮ :ﺇﻧﻤﺎ ﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ ١٠٢ ..........................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ :ﺇﻥﹼ ﺣﻘﹰﺎ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻻ ﻳﺮﻓﻊ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻﹼ ﻭﺿﻌﻪ ١٠٦ .................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ :ﺍﳋﻴﻞ ﻣﻌﻘﻮﺩ ﰲ ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋﲑ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺍﻷﺟﺮ ﻭﺍﳌﻐﻨﻢ١١٠ ............................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ :ﺃﻧﻔﻘﻲ ﻭﻻ ﲢﺼﻲ ﻓﻴﺤﺼﻲ ﺍﷲ ﻋﻠﻴﻚ ١١٢ ......................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ :ﺇﻧﻤﺎ ﺍﻟﻨﺎﺱ ﻛﺎﻹﺑﻞ ﺍﳌﺎﺋﺔ ﻻ ﺗﻜﺎﺩ ﲡﺪ ﻓﻴﻬﺎ ﺭﺍﺣﻠﺔ ١١٨ .........................................................
ﺍﳊﺪﻳﺚ ﺍﻟﻌﺸﺮﻭﻥ :ﺇﺫﺍ ﺃﺳﻨﺪ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ ﻓﺎﻧﺘﻈﺮ ﺍﻟﺴﺎﻋﺔ١٢١ ..................................................................
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺍﻟﻌﻔﻮ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﺎﺱ ١٢٨ ............................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺍﳌﺘﺸﺒﻊ ﲟﺎ ﱂ ﻳﻌﻂ ﻓﻬﻮ ﻛﻼﺑﺲ ﺛﻮﰊ ﺯﻭﺭ ١٣١ .............................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺳﺪﺩﻭﺍ ﻭﻗﺎﺭﺑﻮﺍ ﻭﺍﻏﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ ١٣٤ ...................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻛﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ١٤٠ ...........................................................
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮﺩ ﳎﻨﺪﺓ١٤٦ ............................................................................. :
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻳﻦ :ﻻ ﻳﻠﺪﻍ ﺍﳌﺆﻣ ﻦ ﻣﻦ ﺟﺤ ٍﺮ ﻭﺍﺣ ٍﺪ ﻣﺮﺗﲔ ١٤٩ ............................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻣﻦ ﺟﻬﺰ ﻏﺎﺯﻳﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻘﺪ ﻏﺰﺍ ١٥٢ ...............................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﻟﻴﺲ ﺍﻟﺸﺪﻳﺪ ﺑﺎﻟﺼﺮﻋﺔ ١٥٦ ..............................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ :ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﺬﻑ ١٦٠ ...................................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﻼﺛﻮﻥ :ﻴﻨﺎ ﻋﻦ ﺍﻟﺘﻜﻠﹼﻒ١٦٣ ............................................................................................. :
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻳﺮﺣﻢ ﺍﷲ ﻟﻮﻃﹰﺎ ﻟﻘﺪ ﻛﺎﻥ ﻳﺄﻭﻱ ﺇﱃ ﺭﻛﻦ ﺷﺪﻳﺪ ١٦٦ .....................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﺃﻭ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻏﺎﺭ ١٧٤ ...........................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻻ ﻳﺄﰐ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﻨﺬ ﺭ ﺑﺸﻲﺀ ﱂ ﺃﻛﻦ ﻗﺪﺭﺗﻪ ١٧٨ ...........................................................
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ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﺍﻟﻨﺎﺱ ﻣﻌﺎﺩﻥ ،ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻓﻘﻬﻮﺍ١٨٤ ....................................
ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻠﲏ ﻣﺜﻠﻪ١٨٨ ............................................................................... :
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﺷﺮ ﺍﻟﻄﻌﺎﻡ ﻃﻌﺎﻡ ﺍﻟﻮﻟﻴﻤﺔ ١٩٨ ...........................................................................
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻛﺎﳋﺎﻣﺔ ﻣﻦ ﺍﻟﺰﺭﻉ ،ﺗﻔﻴﺌﻬﺎ ﺍﻟﺮﻳﺢ ﻣﺮﺓ ،ﻭﺗﻌﺪﳍﺎ ﻣﺮﺓ ٢٠٣ .....................................
ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ :ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺭﺑﻪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺬﻛﺮﻩ ﻣﺜﻞ ﺍﳊﻲ ﻭﺍﳌﻴﺖ ٢٠٥ .............................................
ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ:ﻛﻴﻔﻴﺔ ﺻﻼﺓ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻟﻠﻴﻞ ٢١١ .....................................................................
ﺍﳊﺪﻳﺚ ﺍﻷﺭﺑﻌﻮﻥ:ﺩﺭﺟﺔ ﺍﺎﻫﺪ ﰲ ﺍﳉﻨﺔ ٢١٧ .........................................................................................
ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻷﺭﺑﻌﻮﻥ :ﺃﻋﺪﺩﺕ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼﺎﳊﲔ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ٢٢٢ .........................................
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