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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 ﺍ‪‬ﺎﻫﺪ 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
‫ﻭﺍ‪‬ﺎﻫﺪﻳﻦ 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 ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻳﺒﲔ ﳍـﻢ ﻣﻌـﺎﱂ‬
‫ﺍﻟﻄﺮﻳﻖ‬
‫ﺃﺳﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﻣﺆﻟﻔﻪ ﻭﳏﻘﻘﻪ ﻭﻗﺎﺭﺋﻪ ﻭﻧﺎﺷﺮﻩ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪.‬‬
‫ﺝ ِﻣﱠﻠ ﹶﺔ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﺟ‪‬ﺎ ِﻫﺪ‪‬ﻭﺍ ﻓِﻲ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﻖ ِﺟﻬ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻫ ‪‬ﻮ ﺍ ‪‬ﺟ‪‬ﺘﺒ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻋﹶﻠﻴ‪ ‬ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫ﲔ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ‪‬ﻭﻓِﻲ ‪‬ﻫﺬﹶﺍ ِﻟ‪‬ﻴﻜﹸﻮ ﹶﻥ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﻜﹸﻮﻧ‪‬ـﻮﺍ‬ ‫ﺴِﻠ ِﻤ ‪‬‬
‫ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻫ ‪‬ﻮ ‪‬ﺳﻤ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼﻤ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻮﻟﹶﺎ ﹸﻛ ‪‬ﻢ ﹶﻓِﻨ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟﻤ‪‬ـ ‪‬ﻮﻟﹶﻰ ‪‬ﻭِﻧﻌ‪‬ـ ‪‬ﻢ‬
‫ﺼﻠﹶﺎ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻮﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ِ‬
‫ﺱ ﹶﻓﹶﺄﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ َﺀ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺼ ‪‬ﲑ{ ]ﺍﳊﺞ‪[٧٨ :‬‬
‫ﺍﻟ‪‬ﻨ ِ‬
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‬

‫‪٢‬‬
 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﻹﻫـــﺪﺍﺀ ﺇﱃ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ‪:‬‬

‫ﺤﺒ‪‬ـ ‪‬ﻪ‬
‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ﻣ‪‬ﺎ ﻋ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻋ‪‬ﹶﻠ‪‬ﻴ ِﻪ ﹶﻓ ِﻤ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻗﻀ‪‬ـﻰ ‪‬ﻧ ‪‬‬
‫ﻋﻠﻤﺎﺀ ﻭﳎﺎﻫﺪﻳﻦ ﻭﺩﻋﺎﺓ ﻭﻋﺒ‪‬ـﺎﺩ ﺍﻟﺬﻳـﻦ‪ } ..‬‬
‫‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻈ ‪‬ﺮ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﺪﻟﹸﻮﺍ ‪‬ﺗ‪‬ﺒﺪِﻳﻠﹰﺎ { ]ﺍﻷﺣﺰﺍﺏ‪[٢٣ :‬‬
‫ﺃﺑﻮ ﻗﺘﺎﺩﺓ‬
‫ـــــــــــــــ‬

‫‪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 ﺣﺒ‪‬ﺐ 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 ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻛﺘ‪‬ﺎﺑ‪‬ﺎ 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 ﻭﻋﺒ‪‬ﺎﺩﻫﺎ ﻭﺭﺟﺎﳍﺎ‪ ،‬ﻫﺬﺍ ﺻﺮﺍﻉ ﺯﻣﺎﻧِﻲ ﺍﻟﺬﻱ ﺃﺩﻋﻲ ﺃﻧﻪ ِﺧﺪ‪‬ﺍﻉ 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
‫ﺃ‪‬ﺎ ﺣﻘﻘﺖ ﺍﻟﻌﱪﺓ ﱄ‪ ،‬ﻓﻘﺪ ﻋﺎﻧﻴﺖ ﻣﺸﻜﻠﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻐﻴﺒﻴﺔ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺣﲔ ﺃﺭﺩﺕ ﺇﻧـﺰﺍﻝ ﻫـﺬﻩ‬
‫ﺍﳊﻮﺍﺩﺙ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﻛﺘﺸﻔﺖ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺃ‪‬ﺎ ﺳﻨﻨﻴﺔ ﻓﻴﻬﺎ ﺃﺷﺨﺎﺹ ﺃﺭﺿﻴﻮﻥ ﻭﺑﺸﺮ ﺣﻘﻴﻘﻴـﻮﻥ‪ ،‬ﻓﻬـﻞ‬
‫ﺖ ﺃﺧﻲ ﻣﺮﺓ ﻭﺃﻧﺖ ﺗﺘﻬﻴﺄ ﻟﻔﺘﺢ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺗﺮﺗﺐ ﻋﻘﻠﻚ ﻭﻭﻋﻴﻚ ﺃﻧﻚ ﺳـﺘﻘﺮﺃ ﻛﺘـﺎﺏ‬ ‫ﺟﺮ‪‬ﺑ ‪‬‬
‫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 ﻧﻔﺴ‪‬ﻚ ﻭﺃﺷـﻮﺍﻗﻚ ﻭﺣﺒـﻚ‬
‫ﻭﺑﻐﻀﻚ ﻭﻗﻮﺗﻚ ﻭﺿﻌﻔﻚ ﻭﻓﺮﺣﻚ ﻭﺃﳌﻚ ﻭﳒﺎﺣﻚ ﻭﺇﺧﻔﺎﻗﻚ‪ ،‬ﻭﺣﻴﻨﻬﺎ ﺳﺘ‪‬ﻌﺒ‪‬ﺮ 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 ﺃﻫﻴ‪‬ﺊ 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 ﲢﻮ‪‬ﻟﺖ 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 ﻭﻛﺄ‪‬ﺎ 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 ِﻘﻨ‪‬ﺎ ﻋ‪‬ـﺬﹶﺍ ‪‬‬
‫ﺖ ﻫ‪‬ﺬﹶﺍ ﺑ‪‬ﺎ ِﻃﻠﹰﺎ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬
‫ﻫﻮ‪ ،‬ﻓﺎﻧﺘﻬﺖ ﻗﺮﺍﺀ‪‬ﻢ ﺇﱃ ﺃﻋﻈﻢ ﺇﳝﺎﻥ ﻭﺃﺟﻞ ﺗﺴﺒﻴﺢ‪ } :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ { ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ .[١٩١ :‬ﻭﻛﺎﻧﺖ ﻣﻌﻀﻠﺔ ﺃﺧﺮﻯ ﻫﻲ ﻣﻌﻀﻠﺔ ﺍﻟﻌﱪﺓ ﻭﺍﻟﻌﻈﺔ‪ ،‬ﻓﺄﻫﻞ ﺍﻹﺳﻼﻡ ﻛﻠـﻬﻢ‬
‫ﻳﺮﺩﺩﻭﻥ‪ :‬ﺃﻥ ﻻ ﺳﻌﺎﺩﺓ ﺇﻻ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﻱ ﺃ‪‬ﻤﺎ 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 ‪‬ﺗﺘ‪‬ﺨﺬ 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 ﺍﻹﻧﺴ‪‬ﺎﻥ ﺣﲔ ﻳﻀﻞ‪ :‬ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻭﻣﺎﺫﺍ ﻳﻘﻮﻝ ﻭﻛﻴﻒ ﳛﻜﻢ؟‬

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‫ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﻝ ﺻﺎﺋﺤﹰﺎ‪" :‬ﻭﺟﺪ‪‬ﺎ"‪ ،‬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 ﻭﺟﺪ‪‬ﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫ﰲ ﻭﺍﻗﻌﻲ ﻓﺈﱐ ﺃﻗﺴﻢ ﺃﱐ ﻭﺟﺪ‪‬ﺎ ﰲ )ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ(‪ ،‬ﻓﻠﻘﺪ ﻣﺮﺭﺕ ﻋﻠﻰ ﻣﻨﺎﺯﻝ ﻛﺜﲑﺓ‪ ،‬ﻭﺗﺮﺩﺩﺕ‬
‫ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﻓﻜﺮﻳﺔ ﻋﺪﺓ‪ ،‬ﻭﻃﻔﺖ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﺃﻓﺘﺶ ﻭﺃﲝﺚ ﻭﺃﺭﺍﻗﺐ‪ ،‬ﻓﺄﻧﻐﻤﺲ ﻏﲑ ﻫﻴ‪‬ﺎﺏ ﲟﺎ ﺳـﺄﻻﻗﻲ‪،‬‬
‫ﺐ ‪‬ﺷﻬ‪‬ﺎ ‪‬ﺩ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﺴ‪‬ـﹶﺄﻟﹸﻮ ﹶﻥ {‬
‫ﻭﻏﲑ ﻣﺘﻌﺼﺐ ﳌﺎ ﺃﲪﻞ‪ ،‬ﻭﻟﻜﻦ ﻫﺎ ﺃﻧﺎ ﺃﻗﻮﻝ ‪-‬ﻭﺃﻧﺎ ﺫﺍﻛﺮ ﻟﻘﻮﻝ ﺭﰊ } ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺘ ‪‬‬
‫]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 ،‬ﻭﻳ‪‬ﻘﺬﻓﻮﻥ ‪‬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 ﺃﻋﺒ‪‬ﺮ ‪‬ﺎ ﺇﻟﻴﻬﻢ ﻓﲑﲪـﲏ ﺍﷲ ‪-‬ﺇﺫ ﺍﻟﻘـﻮﻡ ﻻ‬
‫ﻳﺸﻘﻰ ‪‬ﻢ ﺟﻠﻴﺴﻬﻢ‪ ١-‬ﻭﺫﻟﻚ ﻷ‪‬ﻢ ﻳﺮﺣﻠﻮﻥ ﻫﻢ ﺑﺎﻟﻔﻌﺎﻝ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻘﺒﻠﻮﻥ ‪-‬ﻟﺴﻌﺔ ﺭﲪـﺔ ﺍﷲ ﻭﺳـﻌﺔ‬
‫ﻗﻠﻮ‪‬ﻢ‪ -‬ﺃﻥ ﻳﺴﲑ ﻣﻌﻬﻢ ﻣﻦ ﻻ ﳛﻤﻞ ﺇﻻ ﺍﳊﺐ ﻭﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺃﻣﺜﺎﱄ‪.‬‬

‫ﻕ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻤﺴ‪‬ﻮﻥﹶ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟ ﱢﺬ ﹾﻛﺮِ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻭ ‪‬ﺟﺪ‪‬ﻭﺍ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﻳ‪‬ـ ﹾﺬ ﹸﻛﺮ‪‬ﻭ ﹶﻥ‬ ‫‪ - ١‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ِ ":‬ﺇ ﱠﻥ ِﻟﻠﱠ ِﻪ ‪‬ﻣ ﹶ‬
‫ﻼِﺋ ﹶﻜ ﹰﺔ ‪‬ﻳﻄﹸﻮﻓﹸﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ﱡﻄ ‪‬ﺮ ِ‬
‫ﺴﹶﺄﹸﻟ ‪‬ﻬ ‪‬ﻢ ﺭ‪‬ﺑ ‪‬ﻬﻢ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﻣ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻣ‪‬ـﺎ ‪‬ﻳﻘﹸـﻮ ﹸﻝ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ« ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺤِﺘ ِﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬‫ﺤﻔﱡﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺟِﻨ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺩﻭ‪‬ﺍ‪ :‬ﻫﹸﻠﻤ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ﹸﻜ ‪‬ﻢ " ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻚ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﻫ ﹾﻞ ‪‬ﺭﹶﺃ ‪‬ﻭﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻻ ﻭ‪‬ﺍﻟﻠﱠـ ِﻪ ﻣ‪‬ـﺎ‬ ‫ﺠﺪ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬ﻤﺪ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﻚ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻚ ‪‬ﻭ‪‬ﻳ ﹶﻜ‪‬ﺒﺮ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮ‪‬ﻧ ‪‬‬ ‫ِﻋﺒ‪‬ﺎﺩِﻱ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﻳ ‪‬‬
‫ﻚ‬
‫ﺤﻤِﻴﺪ‪‬ﺍ‪ ،‬ﻭﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﻟﹶـ ‪‬‬ ‫ﻚ ‪‬ﺗ ‪‬ﻤﺠِﻴﺪ‪‬ﺍ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﻚ ِﻋﺒ‪‬ﺎ ‪‬ﺩﺓﹰ‪ ،‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻟ ‪‬‬
‫ﻒ ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﺃ ‪‬ﻭﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﺃ ‪‬ﻭ ‪‬ﻙ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻟ ‪‬‬ ‫‪‬ﺭﹶﺃ ‪‬ﻭﻙ‪‬؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺏ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ "‬ ‫ﳉ‪‬ﻨ ﹶﺔ« ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻻ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﻚﺍﹶ‬ ‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬‫ﺴﹶﺄﻟﹸﻮﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ ‪‬‬ ‫ﺴﺒِﻴﺤ‪‬ﺎ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﻒ ﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﺣ ‪‬ﺮﺻ‪‬ﺎ‪ ،‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻟﻬ‪‬ﺎ ﹶﻃﹶﻠﺒ‪‬ﺎ‪ ،‬ﻭﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺭ ﹾﻏ‪‬ﺒﺔﹰ‪ ،‬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 ِﻗﺒ‪‬ﻞ 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/‬‬

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‫ﻒ‬
‫ﺏ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﹶﻓ ِﻤ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﻮﺫﹸﻭﻥﹶ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ِ :‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻻ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺕ ﹶﻟ ‪‬ﻬ ‪‬ﻢ " ﻗﹶـﺎ ﹶﻝ‪":‬‬
‫ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﻣِ‪‬ﻨﻬ‪‬ﺎ ِﻓﺮ‪‬ﺍﺭ‪‬ﺍ‪ ،‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻟﻬ‪‬ﺎ ‪‬ﻣﺨ‪‬ﺎﹶﻓ ﹰﺔ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻓﹸﺄ ‪‬ﺷ ِﻬ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹶﺃ‪‬ﻧﻲ ﹶﻗ ‪‬ﺪ ﹶﻏ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ " ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ‬
‫ﺸﻘﹶﻰ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺟﻠِﻴ ‪‬‬
‫ﳉﹶﻠﺴ‪‬ﺎ ُﺀ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺲ ِﻣ‪‬ﻨ ‪‬ﻬﻢ‪ِ ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ِﻟﺤ‪‬ﺎ ‪‬ﺟ ٍﺔ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻫ ‪‬ﻢ ﺍ ﹸ‬
‫ﻼ ﹲﻥ ﹶﻟ‪‬ﻴ ‪‬‬
‫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) .‬ﻓﻴﺤﻔﻮ‪‬ﻢ( ﻳﻄﻮﻗﻮ‪‬ﻢ 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[‬

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 ‫ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ‪ :‬ﺍﻷﻣﺮ ﺑﻘﺘﺎﻝ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺴﻠﻤﻮﺍ‬
‫ﺱ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ‪ :‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ‬
‫ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":‬ﺃﹸ ِﻣ ‪‬ﺮ ‪‬‬
‫ﻋﻦ ﺃﰊ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺤ ﱢﻘ ِﻪ ‪‬ﻭ ِﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ "‪.٢‬‬
‫ﺴ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﺎﹶﻟﻪ‪ِ ،‬ﺇﻟﱠﺎ ِﺑ ‪‬‬
‫ﺼ ‪‬ﻢ ِﻣﻨ‪‬ﻲ ‪‬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 ﺗ‪‬ﺸـﺮﻉ‬
‫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 ﺇﺗﻴﺎ‪‬ﺎ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍﻟﺼـﺤﻴﺢ‪،‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ‬
‫ﺕ ﺍﻟ ‪‬‬
‫ﺽ ‪‬ﺣﻠﹶﺎﻟﹰﺎ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺘِﺒﻌ‪‬ﻮﺍ ﺧ‪ ‬ﹸﻄﻮ‪‬ﺍ ِ‬
‫ﺱ ﹸﻛﻠﹸﻮﺍ ِﻣﻤ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺕ ﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺷ ﹸﻜﺮ‪‬ﻭﺍ ِﻟﻠﱠـ ِﻪ ِﺇ ﹾﻥ‬
‫ﲔ{ ]ﺍﻟﺒﻘﺮﺓ‪ [١٦٨ :‬ﻭﻛﻘﻮﻟﻪ‪} :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹸﻛﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ِ‬ ‫‪‬ﻣِﺒ ‪‬‬
‫ﺨ‪‬ﻨﺰِﻳ ِﺮ ‪‬ﻭﻣ‪‬ﺎ ﹸﺃ ِﻫ ﱠﻞ ِﺑ ِﻪ ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﻟﻠﱠـ ِﻪ ﹶﻓﻤ‪‬ـ ِﻦ‬
‫ﺤ ‪‬ﻢ ﺍﹾﻟ ِ‬
‫ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ )‪ِ (١٧٢‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ‪‬ﺘ ﹶﺔ ﻭ‪‬ﺍﻟ ‪‬ﺪ ‪‬ﻡ ‪‬ﻭﹶﻟ ‪‬‬
‫ﻍ ‪‬ﻭﻟﹶﺎ ﻋ‪‬ﺎ ٍﺩ ﹶﻓﻠﹶﺎ ِﺇﹾﺛﻢ‪ ‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ )‪] {(١٧٣‬ﺍﻟﺒﻘﺮﺓ‪ [١٧٣ ،١٧٢ :‬ﻭﻛﻘﻮﻟـﻪ‪:‬‬ ‫ﺿ ﹸﻄ ‪‬ﺮ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺑ‪‬ﺎ ٍ‬‫ﺍ ‪‬‬
‫ﲔ { ]ﺍﻷﻋﺮﺍﻑ‪ [٣١ :‬ﻓﻬﺬﻩ ﺍﻷﻭﺍﻣﺮ ﻟﺒﻴﺎﻥ ﺃﺣﻜـﺎﻡ‬ ‫ﺴ ِﺮِﻓ ‪‬‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺴ ِﺮﻓﹸﻮﺍ ِﺇ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫} ‪‬ﻭ ﹸﻛﻠﹸﻮﺍ ﻭ‪‬ﺍ ‪‬ﺷ ‪‬ﺮﺑ‪‬ﻮﺍ ‪‬ﻭﹶﻟﺎ ‪‬ﺗ ‪‬‬
‫ﺷﺮﻋﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻟﻴﺴﺖ ﺃﻣﺮﹰﺍ ‪‬ﺎ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻨﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻳﻌﻠﻤﻮ‪‬ﺎ ﺑﻔﻄﺮﺓ ﻭﺳﺠﻴﺔ‬
‫ﺲ‬
‫ﺤ ‪‬ﺞ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺱ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺖ ﻟِﻠﻨ‪‬ﺎ ِ‬‫ﻚ ‪‬ﻋ ِﻦ ﺍﹾﻟﹶﺄ ِﻫﱠﻠ ِﺔ ﹸﻗﻞﹾ ِﻫ ‪‬ﻲ ‪‬ﻣﻮ‪‬ﺍﻗِﻴ ‪‬‬
‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬
‫ﺧﺎﻟﺼﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻛﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ } :‬ﻳ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﻮ‪‬ﺍِﺑﻬ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﻠﱠـ ‪‬ﻪ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ‬
‫ﺕ ِﻣ ‪‬ﻦ ﹸﻇﻬ‪‬ﻮ ِﺭﻫ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟﺒِ ‪‬ﺮ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗﻘﹶﻰ ‪‬ﻭﹾﺃﺗ‪‬ﻮﺍ ﺍﹾﻟ‪‬ﺒﻴ‪‬ﻮ ‪‬‬
‫ﺍﹾﻟِﺒ ‪‬ﺮ ِﺑﹶﺄﻥﹾ ‪‬ﺗ ﹾﺄﺗ‪‬ﻮﺍ ﺍﹾﻟ‪‬ﺒﻴ‪‬ﻮ ‪‬‬
‫‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ { ]ﺍﻟﺒﻘﺮﺓ‪ [١٨٩ :‬ﻓﺈﻥ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺇﺗﻴﺎﻥ ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﺃﺑﻮﺍ‪‬ﺎ‪ ،‬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 ﻓﺈ‪‬ﻢ ﻳﺆﺍﺧﺬﻭﻥ ﺑﺬﻟﻚ ﻗﺼﺎﺻﺎ‪) .‬ﻭﺣﺴﺎ‪‬ﻢ 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 ‪‬ﻌﻬ‪‬ﺎ ﻓِﻲ ‪‬ﺣﺮ‪‬ﺍ ٍﻡ ﹶﺃﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓِﻴﻬ‪‬ﺎ‬
‫ﺃﺿﺪﺍﺩﻫﺎ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻛﺒﻴﺎﻧﻪ  ﺃﺟﺮ ﻣﻦ ﺃﺗﻰ ﺃﻫﻠﻪ ﻭﻗﺎﻝ‪» :‬ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳﺘ‪ ‬ﻢ ﹶﻟ ‪‬ﻮ ‪‬ﻭ ‪‬‬
‫ﺤﻠﹶﺎ ِﻝ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﺟ ‪‬ﺮ«‪ ،٣‬ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ ﺑﻔﻄﺮﻫﻢ ﻷ‪‬ﺎ ﻣﻦ‬ ‫ﺿ ‪‬ﻌﻬ‪‬ﺎ 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 ﺩ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎِﻟ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺷ‪‬ـﻬِﻴ ‪‬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 ﺑﻔﻄﺮ‪‬ﺎ ﻭﻏﺮﻳﺰ‪‬ﺎ‪ ،‬ﺑﻞ ﻣـﺎ ﺗﻌﺮﻓـﻪ‬
‫ﺍﻟﺪﻭﺍﺏ ﰲ ﺳﻠﻮﻛﻬﺎ ﻭﻏﺮﻳﺰ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﺗﻨﺸﻂ ﻟﻪ ﻫﺬﻩ ﺍﻟﻨﻔﻮﺱ ﺇﻻ ﺑﺘﺤﺮﻳﺾ ﺇﳍﻲ ﻃﻠﺒـﹰﺎ ﻟﻸﺟـﺮ‬

‫ﺼﻠﱡﻮ ﹶﻥ ﹶﻛﻤ‪‬ـﺎ‬ ‫ﺐ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﻟ ‪‬ﺪﺛﹸﻮ ِﺭ ﺑِﺎﹾﻟﹸﺄﺟ‪‬ﻮﺭِ‪ ،‬ﻳ ‪‬‬

‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -  -‬ﻗﹶﺎﻟﹸﻮﺍ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ ‪:-  -‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﹶﺫ ‪‬ﻫ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫‪ - ٣‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﺫﺭ‪ ،‬ﹶﺃ ﱠﻥ ﻧ‪‬ﺎﺳ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗﺔﹰ‪ ،‬ﻭ ﹸﻛ ﱢﻞ‬
‫ﺤ ٍﺔ ‪‬‬
‫ﺴﺒِﻴ ‪‬‬
‫ﷲ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺗﺼ‪ ‬ﺪﻗﹸﻮﻥﹶ؟ ِﺇ ﱠﻥ ِﺑ ﹸﻜ ﱢﻞ ‪‬ﺗ ‪‬‬
‫ﺲ ﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍ ُ‬ ‫ﺼ ‪‬ﺪﻗﹸﻮ ﹶﻥ ِﺑ ﹸﻔﻀ‪‬ﻮ ِﻝ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ِﻬﻢ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﺃ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼﻠﱢﻲ‪ ،‬ﻭ‪‬ﻳﺼ‪‬ﻮﻣ‪‬ﻮ ﹶﻥ ﹶﻛﻤ‪‬ﺎ ‪‬ﻧﺼ‪‬ﻮﻡ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫‪‬ﻧ ‪‬‬
‫ﻀ ِﻊ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ﺻ‪‬ـ ‪‬ﺪﹶﻗﺔﹲ‪،‬‬
‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭﻓِﻲ ‪‬ﺑ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ‪‬ﻧ ‪‬ﻬ ‪‬ﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ﹶﻜ ٍﺮ ‪‬‬
‫ﻑ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹰ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﻟﹾ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺻ ‪‬ﺪﹶﻗﺔﹰ‪ ،‬ﻭ ﹸﻛ ﱢﻞ ‪‬ﺗ ‪‬ﻬﻠِﻴﹶﻠ ٍﺔ ‪‬‬
‫ﺤﻤِﻴ ‪‬ﺪ ٍﺓ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗﺔﹰ‪ ،‬ﻭ ﹸﻛ ﱢﻞ ‪‬ﺗ ‪‬‬
‫‪‬ﺗ ﹾﻜِﺒ ‪‬ﲑ ٍﺓ ‪‬‬
‫ﻚ ِﺇﺫﹶﺍ‬‫ﺿ ‪‬ﻌﻬ‪‬ﺎ ﻓِﻲ ‪‬ﺣﺮ‪‬ﺍ ٍﻡ ﹶﺃﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓِﻴﻬ‪‬ـﺎ ِﻭ ‪‬ﺯﺭ‪‬؟ ﹶﻓﻜﹶـ ﹶﺬِﻟ ‪‬‬ ‫ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﹶﺃﻳ‪‬ﺄﺗِﻲ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﺷ ‪‬ﻬﻮ‪‬ﺗ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ ﹶﺃ ‪‬ﺟﺮ‪‬؟ ﻗﹶﺎ ﹶﻝ‪» :‬ﺃﹶ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻢ ﹶﻟ ‪‬ﻮ ‪‬ﻭ ‪‬‬
‫ﺤﻠﹶﺎ ِﻝ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﺟ ‪‬ﺮ« ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(١٠٠٦) - ٥٣ (٦٩٧ /٢‬‬
‫ﺿ ‪‬ﻌﻬ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫]ﺵ )ﺍﻟﺪﺛﻮﺭ( ﲨﻊ ﺩﺛﺮ ﻭﻫﻮ ﺍﳌﺎﻝ ﺍﻟﻜﺜﲑ )ﺑﻜﻞ ﺗﺴﺒﻴﺤﺔ ﺻﺪﻗﺔ ‪ ٠٠‬ﺍﱁ( ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﳛﺘﻤﻞ ﺗﺴﻤﻴﺘﻬﺎ ﺻﺪﻗﺔ ﺃﻥ ﳍﺎ ﺃﺟﺮﺍ ﻛﻤﺎ ﻟﻠﺼﺪﻗﺔ ﺃﺟﺮ‬
‫ﻭﺇﻥ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺎﺕ ﲤﺎﺛﻞ ﺍﻟﺼﺪﻗﺎﺕ ﰲ ﺍﻷﺟﻮﺭ ﻭﲰﺎﻫﺎ ﺻﺪﻗﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳌﻘﺎﺑﻠﺔ ﻭﲡﻨﻴﺲ ﺍﻟﻜﻼﻡ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺃ‪‬ﺎ ﺻﺪﻗﺔ ﻋﻠﻰ ﻧﻔﺴﻪ )ﻭﺃﻣﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ ﺻﺪﻗﺔ ﻭ‪‬ﻲ ﻋﻦ ﻣﻨﻜﺮ ﺻﺪﻗﺔ( ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺛﺒﻮﺕ ﺣﻜﻢ ﺍﻟﺼﺪﻗﺔ ﰲ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﳍﺬﺍ‬
‫ﻧﻜﺮﻩ ﻭﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺃﻛﺜﺮ ﻣﻨﻪ ﰲ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻷﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻓﺮﺽ‬
‫ﻛﻔﺎﻳﺔ ﻭﻗﺪ ﻳﺘﻌﲔ ﻭﻻ ﻳﺘﺼﻮﺭ ﻭﻗﻮﻋﻪ ﻧﻔﻼ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻧﻮﺍﻓﻞ )ﻭﰲ ﺑﻀﻊ ﺃﺣﺪﻛﻢ( ﻫﻮ ﺑﻀﻢ ﺍﻟﺒﺎﺀ ﻭﻳﻄﻠﻖ ﻋﻠـﻰ ﺍﳉﻤـﺎﻉ‬
‫ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻔﺮﺝ ﻧﻔﺴﻪ ﻭﻛﻼﳘﺎ ﺗﺼﺢ ﺇﺭﺍﺩﺗﻪ ﻫﻨﺎ ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﺒﺎﺣﺎﺕ ﺗﺼﲑ ﻃﺎﻋﺎﺕ ﺑﺎﻟﻨﻴﺎﺕ ﺍﻟﺼﺎﺩﻗﺎﺕ ﻓﺎﳉﻤـﺎﻉ ﻳﻜـﻮﻥ‬
‫ﻋﺒﺎﺩﺓ ﺇﺫﺍ ﻧﻮﻯ ﺑﻪ ﻗﻀﺎﺀ ﺣﻖ ﺍﻟﺰﻭﺟﺔ ﻭﻣﻌﺎﺷﺮ‪‬ﺎ ﺑﺎﳌﻌﺮﻭﻑ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﺃﻭ ﻃﻠﺐ ﻭﻟﺪ ﺻﺎﱀ ﺃﻭ ﺇﻋﻔﺎﻑ ﻧﻔﺴﻪ ﺃﻭ ﺇﻋﻔﺎﻑ ﺯﻭﺟﺘﻪ‬
‫ﻭﻣﻨﻌﻬﻤﺎ ﲨﻴﻌﺎ ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺣﺮﺍﻡ ﺃﻭ ﺍﻟﻔﻜﺮ ﻓﻴﻪ ﺃﻭ ﺍﳍﻢ ﺑﻪ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺼﺎﳊﺔ )ﺃﺟﺮﺍ( ﺿﺒﻄﻨﺎﻩ ﺃﺟﺮﺍ ﺑﺎﻟﻨﺼﺐ ﻭﺍﻟﺮﻓﻊ ﻭﳘـﺎ‬
‫ﻇﺎﻫﺮﺍﻥ[‬
‫‪ - ٤‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ٩٤٦ - ٢٤٨٠(٣٣٦ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣـﻦ‬
‫ﻗﺼﺪ ﺃﺧﺬ ﻣﺎﻝ ﻏﲑﻩ ‪ ..‬ﺭﻗﻢ ‪) .١٤١‬ﺩﻭﻥ ﻣﺎﻟﻪ( ﻣﺪﺍﻓﻌﺎ ﻣﻦ ﻳﺮﻳﺪ ﺃﺧﺬ ﻣﺎﻟﻪ ﻇﻠﻤﺎ‪) .‬ﺷﻬﻴﺪ( ﻟﻪ ﺃﺟﺮ ﺍﻟﺸﻬﻴﺪ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻜﻨﻪ ﻳﻐﺴـﻞ‬
‫ﻭﻳﻜﻔﻦ ﻭﻳﺼﻠﻰ ﻋﻠﻴﻪ ﻭﻻ ﻳﻌﺎﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﻟﺸﻬﻴﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ[‬

‫‪٩‬‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸ ‪‬ﻢ ﺍﹾﻟ ِﻘﺘ‪‬ﺎ ﹸﻝ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹸﻛ ‪‬ﺮ‪‬ﻩ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋﺴ‪‬ـﻰ ﹶﺃ ﹾﻥ‬
‫ﻭﺍﳌﺜﻮﺑﺔ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻘﺘﺎﻝ‪ } :‬ﹸﻛِﺘ ‪‬‬
‫ﺤﺒ‪‬ﻮﺍ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺷ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﻭﹶﺃﻧ‪‬ـ‪‬ﺘ ‪‬ﻢ ﻟﹶـﺎ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ ﹶﻥ{‬
‫‪‬ﺗ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮﺍ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋﺴ‪‬ﻰ 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 ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ‪ " :‬ﻣ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬‬
‫ﻕ"(‪ ٦‬ﻓﻬﺬﻩ ﻻ ﳝﻜﻦ ﻓﻬﻤﻬﺎ ﺇﻥ ﺃﻧﺼﻒ ﺍﳌﺮﺀ ﺇﻻ ﻋﻠﻰ ﻗﺘﺎﻝ ﻭﺍﺣﺪ ﻭﻫﻮ‬ ‫ﺕ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ٍﺔ ِﻣ ‪‬ﻦ ِﻧﻔﹶﺎ ٍ‬
‫ﺴﻪ‪ ،‬ﻣ‪‬ﺎ ‪‬‬
‫ِ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 ﻋﺪﻭﺍ‪‬ﻢ 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} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺟ‪‬ـﺰ‪‬ﺍ ُﺀ‬

‫ﲔ ﺇِﺫﺍ‬
‫ﺴِﻠ ٍﻢ ﻏﹶﺰﺍ ﹶﺃ ‪‬ﻭ ﹶﻗ ‪‬ﻌﺪ‪ ،‬ﻓﹶﺎﻟﻘﹶﺎ ِﻋ ‪‬ﺪ ‪‬ﻋﻠﹶﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳ‪‬ﻌ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﻣ ‪‬‬
‫ﳉﻬ‪‬ﺎ ‪‬ﺩ ﻭ‪‬ﺍ ِﺟ ‪‬‬
‫ﻂ ‪‬ﻋ ِﻦ ﺍﻟﺒ‪‬ﺎِﻗﲔ‪ ،‬ﻭ‪‬ﺍ ِ‬
‫ﺾ ﺍ ُﻷ ‪‬ﻣ ِﺔ ‪‬ﺳ ﹶﻘ ﹶ‬
‫ﺽ ِﻛﻔﹶﺎﻳ‪‬ﺔ ِﺇﺫﹶﺍ ﻗﹶﺎ ‪‬ﻡ ِﺑ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪ - ٥‬ﻭ‪‬ﺍ ِ‬
‫ﳉﻬ‪‬ﺎ ‪‬ﺩ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺚ ِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘﻐ‪‬ﺎﺛﹸﻮﺍ ِﺑﻪِ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ِﻔ ‪‬ﺮ ﺇِﺫﺍ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻨ ِﻔ ‪‬ﺮ‪.‬‬
‫ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﻥ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻭﹶﺃ ﹾﻥ ﻳ‪‬ﻐﻴ ﹶ‬
‫ﺡ ‪‬ﻭﹶﻗﺘ‪‬ـ ٍﻞ‬
‫ﺏ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺟ‪‬ـ ‪‬ﺮ ٍ‬
‫ﳊﺮ‪‬ﻭ ِ‬
‫ﺴ ﹶﻔﺮِ‪ِ ،‬ﺇﻟﹶﻰ ‪‬ﻣﺨ‪‬ﺎ ِﻃ ِﺮ ﺍ ﹸ‬
‫ﺸ ﱠﻘ ِﺔ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ِﻞ ‪‬ﻣ ‪‬‬
‫ﺸ ﱠﻘ ﹲﺔ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ‪‬ﻧ ﹸﻔﺲِ‪ِ ،‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﳉﻬ‪‬ﺎ ‪‬ﺩ ﻓِﻴﻪِ ﹸﻛ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ :‬ﹶﺃ ﱠﻥ ﺍ ِ‬
‫‪‬ﻭ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ﺍ ُ‬
‫ﺼﺮ‪ ‬ﻭ‪‬ﺍﻟ ﱠﻈ ﹶﻔ ‪‬ﺮ ﺑِﺎ َﻷ ‪‬ﻋﺪ‪‬ﺍﺀِ‪ ،‬ﻭ‪‬ﺍﻻﺳﺘِﻴﻼ ُﺀ‬
‫ﳋ‪‬ﻴ ‪‬ﺮ َﻷ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬ﻌ ﹸﻘ‪‬ﺒ ‪‬ﻪ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻌ ِﺔ ﻭ‪‬ﺍﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ‪ . .‬ﺇﱁ‪ ،‬ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ﻳ‪‬ﻜﹸﻮ ﹸﻥ ﻓِﻴ ِﻪ ﺍ ﹶ‬ ‫‪‬ﻭﹶﺃ ‪‬ﺳﺮٍ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ٍﻙ ِﻟ ﹾﻠ ِﻌﻴ‪‬ﺎﻝِ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ٍﻙ ﻟِﻠ‪‬ﺘﺠ‪‬ﺎ ‪‬ﺭ ِﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﷲ‬
‫ﳊ ﹾﻜﻢِ‪ ،‬ﻭ‪‬ﺍ ُ‬
‫ﳉﻬ‪‬ﺎﺩِ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻳ ‪‬ﻌ ﹸﻘ‪‬ﺒ ‪‬ﻪ ﺍﺳﺘِﻴﻼ ُﺀ ﺍ َﻷ ‪‬ﻋﺪ‪‬ﺍﺀِ ‪‬ﻋﻠﹶﻰ ﺍﻟﺒِﻼ ِﺩ ﻭ‪‬ﺍ ﹸ‬ ‫ﺐ ﺍ ﹶﳌ ‪‬ﺮ ُﺀ ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺷ ‪‬ﺮ ﹶﻟﻪ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﻟ ﹸﻘﻌ‪‬ﻮ ‪‬ﺩ ‪‬ﻋ ِﻦ ﺍ ِ‬
‫ﺤ ‪‬‬‫ﻼ ِﺩ ِﻫ ‪‬ﻢ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻳ ِ‬
‫‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ ‪‬ﻭِﺑ ﹶ‬
‫ﺐ ﺍ ُﻷﻣ‪‬ﻮ ِﺭ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻬﺎ ﺍﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪ ،٢٢٣ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬
‫‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﻋﻮ‪‬ﺍِﻗ ‪‬‬
‫‪ - ٦‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(١٩١٠)(٧٠٤ :‬‬
‫ﺨﺮ‪‬ﻭﺝ‪ ،‬ﻭ ‪‬ﻋﻠﹶﺎ ‪‬ﻣ‪‬ﺘ ‪‬ﻪ ﻓِﻲ ﺍﻟﻈﱠﺎ ِﻫ ِﺮ ِﺇ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﺩ ﺁﹶﻟِﺘ ِﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‪:‬‬ ‫ﺖ ‪‬ﻣﺠ‪‬ﺎ ِﻫﺪ‪‬ﺍ‪ ،‬ﻭﻗِﻴ ﹶﻞ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﺮ ِﺩ ﺍﹾﻟ ‪‬‬ ‫ﺠﻬ‪‬ﺎ ِﺩ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ‪ :‬ﻳ‪‬ﺎ ﹶﻟ‪‬ﻴ‪‬ﺘﻨِﻲ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ِﺰ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِ‬
‫ﻱ‪ :‬ﻣ‪‬ـ ‪‬ﻦ‬
‫ﻕ ؛ ﹶﺃ ‪‬‬ ‫ﻉ ﺍﻟ‪‬ﻨﻔﹶﺎ ِ‬ ‫ﻉ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ِ‬ ‫ﻱ‪ :‬ﻧ ‪‬ﻮ ٍ‬
‫ﻕ(‪:‬ﹶﺃ ‪‬‬ ‫ﺕ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ٍﺔ ِﻣ ‪‬ﻦ ِﻧﻔﹶﺎ ٍ‬ ‫ﺝ ﹶﻟﹶﺄ ‪‬ﻋﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﺪ ﹰﺓ{ ]ﺍﻟﺘﻮﺑﺔ‪ [٤٦:‬ﻭ‪‬ﻳ ‪‬ﺆ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪) :‬ﻣ‪‬ﺎ ‪‬‬ ‫ﺨﺮ‪‬ﻭ ‪‬‬ ‫} ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﺍﹾﻟ ‪‬‬
‫ﺨﺼ‪‬ﻮﺻ‪‬ـﺎ ِﺑ ‪‬ﺰﻣ‪‬ﺎﻧِـ ِﻪ ‪- - -‬‬ ‫ﺸ‪‬ﺒ ‪‬ﻪ ِﺑ ﹶﻘ ‪‬ﻮ ٍﻡ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ِﻣ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻭﻗِﻴ ﹶﻞ‪ :‬ﻫﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫ﺠﻬ‪‬ﺎﺩِ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬‫ﲔ ‪‬ﻋ ِﻦ ﺍﹾﻟ ِ‬ ‫ﺨﱢﻠ ِﻔ ‪‬‬‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬ ‫ﺕ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬ ‫ﻣ‪‬ﺎ ‪‬‬
‫ﺽ ﺍﹾﻟ ‪‬ﻌ‪‬ﻴﻦِ‪ِ ،‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟـ‪‬ﻨ ِﻔ ‪‬ﲑ ﻋ‪‬ﺎﻣ‪‬ـﺎ‪،‬‬ ‫ﺽ ﺍﹾﻟ ِﻜﻔﹶﺎ‪‬ﻳﺔِ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺳﺒِﻴ ِﻞ ﹶﻓ ‪‬ﺮ ِ‬ ‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ِﺇﻣ‪‬ﺎ ِﺑ ﹾﻄﺮِﻳ ِﻖ ﹶﻓ ‪‬ﺮ ِ‬
‫ﻱ ﺍﻟﹾ ِ‬‫ﺐ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﻣ ‪‬ﺆ ِﻣ ٍﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ِﻮ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟﹶﺄ ﹾﻇ ‪‬ﻬ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻋ‪‬ﺎ ‪‬ﻡ ‪‬ﻭ‪‬ﻳ ِ‬
‫ﻚ ‪‬ﻋﻠﹶـﻰ ‪‬ﻋﻬ‪‬ـ ِﺪ‬ ‫ﺴِﻠ ٍﻢ ﻟِﻠ‪‬ﻨ ‪‬ﻮ ِﻭﻱ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‪ :‬ﻧﺮ‪‬ﻯ ﹶﺃ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺡ ‪‬ﻣ ‪‬‬‫ﺽ ‪‬ﻋ‪‬ﻴ ٍﻦ ‪‬ﻣ ﹾﻄﹶﻠﻘﹰﺎ‪ .‬ﻭﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِ‬ ‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﺪ ﱡﻝ ِﺑﻈﹶﺎ ِﻫ ِﺮ ِﻩ ِﻟ ‪‬ﻤ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﹾﻟ ِ‬ ‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﲔ‬
‫ﺤﺘ‪ ‬ﻤﻞﹲ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ِﺇ‪‬ﻧ ‪‬ﻪ ﻋ‪‬ﺎ ‪‬ﻡ‪ .‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬ﻦ ﻓﹶﻌ‪‬ـ ﹶﻞ ﹶﻓﻘﹶـ ‪‬ﺪ ﹶﺃﺷ‪‬ـ‪‬ﺒ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ـﺎِﻓ ِﻘ ‪‬‬‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ - - -‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﻗﹶﺎﹶﻟ ‪‬ﻪ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ ‪‬ﻣ ‪‬‬
‫ﻕ"ﺍﳌﻔﺼﻞ ﰲ ﻓﻘﻪ ﺍﳉﻬﺎﺩ ﻁ‪) ٤‬ﺹ‪(٣٠١٦:‬‬ ‫ﺐ ﺍﻟ‪‬ﻨﻔﹶﺎ ِ‬ ‫ﺠﻬ‪‬ﺎ ِﺩ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﺷ ‪‬ﻌ ِ‬
‫ﺻﻒِ‪ ،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﹾﻟ ِ‬ ‫ﺠﻬ‪‬ﺎ ِﺩ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬‬ ‫ﲔ ‪‬ﻋ ِﻦ ﺍﹾﻟ ِ‬‫ﺨﱢﻠ ِﻔ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬

‫‪١٠‬‬
‫ﺼﱠﻠﺒ‪‬ﻮﺍ ﺃﹶ ‪‬ﻭ ‪‬ﺗ ﹶﻘ ﱠﻄ ‪‬ﻊ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺭ ‪‬ﺟﹸﻠ ‪‬ﻬ ‪‬ﻢ‬
‫ﺽ ﹶﻓﺴ‪‬ﺎﺩ‪‬ﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻘ‪‬ﺘﻠﹸﻮﺍ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻌ ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺤ‪‬ﺎ ِﺭﺑ‪‬ﻮ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺏ ‪‬ﻋﻈِﻴ ‪‬ﻢ{ ]ﺍﳌﺎﺋـﺪﺓ‪:‬‬ ‫ﻱ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻟﹶ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺧ ‪‬ﺰ ‪‬‬
‫ﺽ ﹶﺫِﻟ ‪‬‬ ‫ﻑ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﻨ ﹶﻔﻮ‪‬ﺍ ِ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 ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﺣﺘ‪‬ﻰ‬
‫ﺑﺎﻟﻜﻠﻤﺔ ﻭﺷﺮﻭﻃﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻛﺎﻻﻧﻘﻴﺎﺩ ﷲ ﻭﻟﺮﺳﻮﻟﻪ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﹶﻓﻠﹶﺎ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺴﻠِﻴﻤ‪‬ﺎ{ ]ﺍﻟﻨﺴـﺎﺀ‪:‬‬ ‫ﺴﱢﻠﻤ‪‬ﻮﺍ ‪‬ﺗ ‪‬‬ ‫ﺖ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻀ‪‬ﻴ ‪‬‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﺣ ‪‬ﺮﺟ‪‬ﺎ ِﻣﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺠﺪ‪‬ﻭﺍ ﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺠ ‪‬ﺮ ‪‬ﺑﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺤ ﱢﻜﻤ‪‬ﻮ ‪‬ﻙ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺷ ‪‬‬
‫‪‬ﻳ ‪‬‬

‫ﺐ ‪‬ﺑ ِﻦ ﺍ َﻷ ‪‬ﺷ ‪‬ﺮﻑِ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ﺁﺫﹶﻯ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ«‪،‬ﹶﻓﻘﹶـﺎ ‪‬ﻡ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ » :‬ﻣ ‪‬ﻦ ِﻟ ﹶﻜ ‪‬ﻌ ِ‬ ‫‪ - ٧‬ﻋﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺭ ِ‬
‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺐ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻗ‪‬ﺘﹶﻠﻪ‪‬؟ ﻗﹶﺎ ﹶﻝ‪» :‬ﻧ ‪‬ﻌ ‪‬ﻢ«‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻓﹶﺎ ﹶﺫ ﹾﻥ ﻟِﻲ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﹸﻗ ﹾﻞ«‪،‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ‪‬ﻣ ‪‬‬ ‫ﺤ ‪‬‬‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﺃ‪‬ﺗ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺐ‬‫ﺤ ‪‬‬ ‫ﻼ ‪‬ﻧ ِ‬
‫ﺴِﻠ ﹸﻔﻚ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟ‪‬ﺘ ‪‬ﻤﱡﻠ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇﻧ‪‬ﺎ ﹶﻗ ِﺪ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨ‪‬ﺎﻩ‪ ،‬ﹶﻓ ﹶ‬‫ﻚ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗﺔﹰ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﻋﻨ‪‬ﺎ‪‬ﻧﺎ ‪‬ﻭِﺇﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﹶﻗﺪ‪ ‬ﺳﹶﺄﹶﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴِﻠ ﹶﻔﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺳﻘﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ‪ -‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬ﺮ ٍﺓ ﹶﻓﹶﻠ ‪‬ﻢ ﻳ‪‬ـ ﹾﺬ ﹸﻛ ‪‬ﺮ ‪‬ﻭﺳ‪‬ـﻘﹰﺎ ﹶﺃ ‪‬ﻭ‬ ‫ﺼ ‪‬ﲑ ﺷ‪‬ﺎ‪‬ﻧﻪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬‫ﻱ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻳ ِ‬ ‫ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬ﺪ ‪‬ﻋ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﹶﺃ ‪‬‬
‫ﻱ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺗﺮِﻳـﺪ‪‬؟ ﻗﹶـﺎ ﹶﻝ‪:‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ‪ :‬ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻘﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴﻦِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹸﺃﺭ‪‬ﻯ ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻘﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﻌﻢِ‪ ،‬ﺍ ‪‬ﺭ ‪‬ﻫﻨ‪‬ﻮﻧِﻲ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﺃ ‪‬‬
‫‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ‪ :‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺐ‬
‫ﻚ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ َﺀﻧ‪‬ـﺎ‪ ،‬ﹶﻓ‪‬ﻴﺴ‪‬ـ ‪‬‬
‫ﻒ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫﻨ‪‬ـ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ﹸﻞ ﺍﻟ ‪‬ﻌ ‪‬ﺮﺏِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﻨ‪‬ﻮﻧِﻲ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ َﺀ ﹸﻛﻢ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﻚ ِﻧﺴ‪‬ﺎ َﺀﻧ‪‬ﺎ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﻒ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫ‪‬ﻨ ‪‬‬
‫ﺍ ‪‬ﺭ ‪‬ﻫﻨ‪‬ﻮِﻧﻲ ِﻧﺴ‪‬ﺎ َﺀ ﹸﻛﻢ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺡ ‪ -‬ﹶﻓﻮ‪‬ﺍ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ﹾﻥ ﻳ‪‬ﺎِﺗ‪‬ﻴﻪ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻩ ﹶﻟ‪‬ﻴﻠﹰﺎ‬ ‫ﻼ‪‬‬‫ﺴﹶ‬ ‫ﻚ ﺍﻟﻠﱠﺎ ‪‬ﻣ ﹶﺔ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ‪ :‬ﻳ ‪‬ﻌﻨِﻲ ﺍﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻢ‪ ،‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ‪ :‬ﺭ ِﻫ ‪‬ﻦ ِﺑ ‪‬ﻮ ‪‬ﺳ ٍﻖ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴﻦِ‪ ،‬ﻫﺬﹶﺍ ﻋ‪‬ﺎ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨﺎ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫ‪‬ﻨ ‪‬‬
‫ﺝ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹶ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ‪‬ﺗ ‪‬ﻪ‪ :‬ﹶﺃ‪‬ﻳ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺼﻦِ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ِﺇﹶﻟ‪‬ﻴ ِﻬﻢ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﳊ ‪‬‬ ‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋﺔِ‪ ،‬ﹶﻓ ‪‬ﺪﻋ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ﻧ‪‬ﺎِﺋﹶﻠﺔﹶ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺧ‪‬ﻮ ﹶﻛ ‪‬ﻌ ٍ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﺴ‪‬ـﹶﻠ ‪‬ﻤ ﹶﺔ‬
‫ﺖ‪ :‬ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ﺻ‪ ‬ﻮﺗ‪‬ﺎ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ﹾﻘ ﹸﻄ ‪‬ﺮ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬ﺪﻡ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺧِﻲ ‪‬ﻣ ‪‬‬
‫ﺴﹶﻠ ‪‬ﻤﺔﹶ‪ ،‬ﻭﹶﺃﺧِﻲ ﹶﺃﺑ‪‬ﻮ ﻧ‪‬ﺎِﺋﹶﻠﺔﹶ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻦ ‪ -‬ﻗِﻴـ ﹶﻞ ِﻟﺴ‪‬ـ ﹾﻔﻴ‪‬ﺎ ﹶﻥ‪ :‬ﺳ‪‬ـﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭ ‪‬ﺭﺿِﻴﻌِﻲ ﹶﺃﺑ‪‬ﻮ ﻧ‪‬ﺎِﺋﹶﻠ ﹶﺔ ِﺇ ﱠﻥ ﺍﻟ ﹶﻜ ِﺮ ‪‬ﱘ ﹶﻟ ‪‬ﻮ ‪‬ﺩ ِﻋ ‪‬ﻲ ِﺇﻟﹶﻰ ﹶﻃ ‪‬ﻌ‪‬ﻨ ٍﺔ ِﺑﹶﻠ‪‬ﻴ ٍﻞ ﹶﻟﹶﺄﺟ‪‬ﺎﺏ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻳ‪ ‬ﺪ ِﺧ ﹸﻞ ‪‬ﻣ ‪‬‬
‫ﺸﺮٍ‪،‬‬‫ﺙ ‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﻭﺱٍ‪ ،‬ﻭ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻦ ِﺑ ‪‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ‪‬ﺒﺮٍ‪ ،‬ﻭ‪‬ﺍﳊﹶﺎ ِﺭ ﹸ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ‪ :‬ﺟ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺑ ‪‬ﺮ ‪‬ﺟﹶﻠ‪‬ﻴﻦِ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪ :‬ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ ِ‬ ‫‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﻤ‪‬ﻰ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺿ ِﺮﺑ‪‬ﻮﻩ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‬
‫ﺖ ِﻣ ‪‬ﻦ ﺭ‪‬ﺍ ِﺳﻪِ‪ ،‬ﹶﻓ ‪‬ﺪﻭ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬‬
‫ﺸ ‪‬ﻌ ِﺮ ِﻩ ﹶﻓﹶﺄ ‪‬ﺷ ‪‬ﻤﻪ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘﻤ‪‬ﻮﻧِﻲ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ﹶﻜ‪‬ﻨ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ‪ :‬ﺟ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺑ ‪‬ﺮ ‪‬ﺟﹶﻠ‪‬ﻴﻦِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﺇﺫﹶﺍ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﹶﻓِﺈﻧ‪‬ﻲ ﻗﹶﺎِﺋ ﹲﻞ ِﺑ ‪‬‬
‫ﻱ ﹶﺃ ﹾﻃ‪‬ﻴﺐ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻋﻤ‪‬ـﺮٍﻭ‪ :‬ﻗﹶـﺎ ﹶﻝ‪:‬‬ ‫ﺖ ﻛﹶﺎﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ِﺭﳛ‪‬ﺎ‪ ،‬ﹶﺃ ‪‬‬‫‪‬ﻣ ‪‬ﺮ ﹰﺓ‪ :‬ﹸﺛ ‪‬ﻢ ﹸﺃ ِﺷ ‪‬ﻤ ﹸﻜﻢ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻣ‪‬ﺘ ‪‬ﻮ ‪‬ﺷﺤ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﺢ ِﻣ‪‬ﻨ ‪‬ﻪ ﺭِﻳ ‪‬ﺢ ﺍﻟﻄﱢﻴﺐِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑﻪ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃﺗ‪‬ﺎ ﹶﺫ ﹸﻥ‬
‫ﺸ ‪‬ﻤ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺷ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃ ﹾﻛ ‪‬ﻤ ﹸﻞ ﺍﻟ ‪‬ﻌ ‪‬ﺮﺏِ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ‪ :‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺗ‪‬ﺎ ﹶﺫ ﹸﻥ ﻟِﻲ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺷ ‪‬ﻢ ﺭ‪‬ﺍ ‪‬ﺳﻚ‪‬؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻧ‪ ‬ﻌﻢ‪ ،‬ﹶﻓ ‪‬‬ ‫ِﻋ‪‬ﻨﺪِﻱ ﹶﺃ ‪‬ﻋ ﹶﻄ ‪‬ﺮ ِﻧﺴ‪‬ﺎ ِﺀ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﻟِﻲ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﻌﻢ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ﹶﻜ ‪‬ﻦ ِﻣ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺩ‪‬ﻭ‪‬ﻧ ﹸﻜﻢ‪ ،‬ﹶﻓ ﹶﻘ‪‬ﺘﻠﹸﻮﻩ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗﻮ‪‬ﺍ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒﺮ‪‬ﻭ ‪‬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 ﻭﺃﺑﻮﺍ‪‬ﺎ 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 ﺇﺛﺒﺎ‪‬ﺎ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ﻓﻴﺼﺎﺭ ﺇﱃ ﺣﻘﻮﻗﻬﺎ ﺍﻟﱴ‬
‫ﷲ‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟﻚٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺗﺪﻝ ﻋﻠﻴﻬﺎ ﻛﺎﻷﺫﺍﻥ ﻭﻫﻮ ﺩﻟﻴﻞ ﺍﻟﺼﻼﺓ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺼﺤﻴﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺴ ِﻤ ‪‬ﻊ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬‬ ‫ﻚ ‪‬ﻭِﺇﻟﱠﺎ ﹶﺃﻏﹶﺎ ‪‬ﺭ ‪ +‬ﹶﻓ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺴ‪‬ﺘ ِﻤ ‪‬ﻊ ﺍﹾﻟﹶﺄﺫﹶﺍﻥﹶ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﺳ ِﻤ ‪‬ﻊ ﹶﺃﺫﹶﺍﻧ‪‬ﺎ 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 ﹾﻛ‪‬ﺒﺮ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺳﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ﺍ ُ‬
‫ﺍُ‬
‫ﺖ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ" ﹶﻓ‪‬ﻨ ﹶﻈﺮ‪‬ﻭﺍ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ﺭ‪‬ﺍﻋِﻲ ِﻣ ‪‬ﻌﺰ‪‬ﻯ‪ ،٨.‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ )ﺃﻱ‬ ‫ﷲ ‪ " :‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ِﺇﻟﱠﺎ ﺍﷲُ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻼ ﰲ ﺑﻴﺎﻥ ﻋﻠﺔ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻭﻗﺪ ﹸﻓﺼ‪‬ﻞ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤـﺮ‬ ‫ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﺟﺎﺀ ﳎﻤ ﹰ‬
‫ﺱ ‪‬ﺣﺘ‪‬ـﻰ‬
‫ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪» :‬ﹸﺃ ِﻣ ‪‬ﺮ ‪‬‬
‫ﻚ‬
‫ﻼﺓﹶ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎﺓﹶ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮﺍ ﹶﺫﻟِـ ‪‬‬ ‫ﺼﹶ‬ ‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭ‪‬ﻳﻘِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬‫ﺸ ‪‬ﻬﺪ‪‬ﻭﺍ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫‪٩‬‬
‫ﻼﻡِ‪ ،‬ﻭ ِﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ«‬
‫ﺤ ‪‬ﻖ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﺼﻤ‪‬ﻮﺍ ِﻣﻨ‪‬ﻲ ِﺩﻣ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ‪‬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  ﻭﻧﻮ‪‬ﺍﺑﻪ ﻭﺧﻠﻔﺎﺅ‪‬ﻩ ﻛﺎﻧﻮﺍ ﻳﻌﺮﺿﻮﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﻟﻜﻠﻤﺔ ﰒ ﻳﺒﻴﻨﻮﺍ ﳍﻢ ﺣﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻣﻦ ﺣﻘﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﳌﺒﺎﱐ ﺍﻷﺭﺑﻌﺔ ﻫﻲ ﻣﻦ‬
‫ﺃﺭﻛﺎ‪‬ﺎ‪ ،‬ﻻ ﻳﺼﺢ ﺇﺳﻼﻡ ﺍﳌﺮﺀ ﺑﺪﻭ‪‬ﺎ‪ ،‬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 ﱢﻜﻤ‪‬ﻮ ‪‬ﻙ ﻓِﻴﻤ‪‬ﺎ‬
‫ﻚ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫ﻭﺟﻮﺑﹰﺎ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺇﺣﺴﺎﻧﹰﺎ ﻭﻫﻮ ﻣﻌﲎ ﻣﻮﺟﻮﺩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﹶﻓﻠﹶﺎ ‪‬ﻭ ‪‬ﺭﺑ‪ ‬‬
‫ﺴﻠِﻴﻤ‪‬ﺎ { ]ﺍﻟﻨﺴﺎﺀ‪[٦٥ :‬‬ ‫ﺴﱢﻠﻤ‪‬ﻮﺍ ‪‬ﺗ ‪‬‬ ‫ﺖ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻀ‪‬ﻴ ‪‬‬
‫ﺴﻬِ ‪‬ﻢ ‪‬ﺣ ‪‬ﺮﺟ‪‬ﺎ ِﻣﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺠﺪ‪‬ﻭﺍ ﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺠ ‪‬ﺮ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬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 ‪) :‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫‪١٠‬‬
‫ﻚ ‪‬ﻭ ‪‬ﻋﻈِﻴ ِﻢ ‪‬ﺳ ﹾﻠﻄﹶﺎِﻧﻚ‪(،‬‬
‫ﺠﻠﹶﺎ ِﻝ ‪‬ﻭ ‪‬ﺟ ِﻬ ‪‬‬
‫ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ِ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 ﻓﺈ‪‬ﻢ ﻳﺆﺍﺧﺬﻭﻥ ﺑﺬﻟﻚ ﻗﺼﺎﺻﺎ‪) .‬ﻭﺣﺴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﷲ( ﺃﻱ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺴﺮﺍﺋﺮﻫﻢ ﻭﻣﺎ ﻳﻀﻤﺮﻭﻥ[‬
‫‪ - ١٠‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ -‬ﻃﺒﻊ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ]‪ (٣٨٠١) [٧١٢ /٤‬ﻓﻴﻪ ﻟﲔ‬

‫‪١٢‬‬
‫ﷲ ِﻟﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻐﺬﹸﻭ ﹸﻛ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌ ‪‬ﻤﺔِ‪ ،‬ﻭﹶﺃ ِﺣﺒ‪‬ـﻮﻧِﻲ‬
‫ﷲ ‪ " :‬ﹶﺃ ِﺣﺒ‪‬ﻮﺍ ﺍ َ‬
‫ﺱ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪١١‬‬
‫ﺤﺒ‪‬ﻲ "‪.‬‬‫ﺐ ﺍﷲِ‪ ،‬ﻭﹶﺃ ِﺣﺒ‪‬ﻮﺍ ﹶﺃ ‪‬ﻫ ﹶﻞ ‪‬ﺑ‪‬ﻴﺘِﻲ ِ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 ﺗﻔﺎﻭ‪‬ﻢ 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 ﺳ‪‬ـﹶﻠ‪‬ﻴ ٍﻢ ﻗﹶـﺎ ﹶﻝ‪:‬‬
‫ﺤﻤ‪‬ـ ‪‬ﺪ ِﻟﻠﱠـ ِﻪ ‪‬ﺗ ‪‬ﻤﻠﹶـﹸﺄ‬
‫ﻒ ﺍﹾﻟﻤِﻴﺰ‪‬ﺍﻥِ‪ ،‬ﻭﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬‬ ‫‪‬ﻋ ﹶﻘ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻓِﻲ ‪‬ﻳ ِﺪ ِﻩ ﹶﺃ ‪‬ﻭ ﻓِﻲ ‪‬ﻳﺪِﻱ ﹶﻓﻘﹶﺎ ﹶﻝ‪ » :‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ِﻧ ‪‬‬
‫ﻒ ﺍﻟﺼ‪‬ـ‪‬ﺒ ِﺮ«‪،١٢‬‬ ‫ﺼ ‪‬‬
‫ﺼ ‪‬ﻮ ‪‬ﻡ ِﻧ ‪‬‬
‫ﻒ ﺍﹾﻟِﺈﳝ‪‬ﺎﻥِ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺼ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭﺽِ‪ ،‬ﻭ‪‬ﺍﻟ ﱡﻄﻬ‪‬ﻮ ‪‬ﺭ ِﻧ ‪‬‬
‫ﺍﹾﻟﻤِﻴﺰ‪‬ﺍﻥﹶ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ‪‬ﺗ ‪‬ﻤﹶﻠﹸﺄ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻭﰲ ﺍﻷﺫﻛﺎﺭ ﺍﻟﻨﺒﻮﻳﺔ ﻳﻜﻮﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻣﻘﺮﻭﻧﹰﺎ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﻛﻘﻮﻟﻪ ‪ » :‬ﹶﻛِﻠ ‪‬ﻤﺘ‪‬ﺎ ِﻥ ‪‬ﺧﻔِﻴ ﹶﻔﺘ‪‬ﺎ ِﻥ ‪‬ﻋﻠﹶـﻰ‬
‫ﺍﻟﱢﻠﺴ‪‬ﺎﻥِ‪ ،‬ﹶﺛﻘِﻴﹶﻠﺘ‪‬ﺎ ِﻥ ﻓِﻲ ﺍﳌِﻴﺰ‪‬ﺍﻥِ‪ ،‬ﺣﺒِﻴ‪‬ﺒﺘ‪‬ﺎ ِﻥ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦِ‪ ،‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭِﺑﺤ‪ ‬ﻤ ِﺪﻩِ‪ ،‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﻠﱠـ ِﻪ ﺍﻟ ‪‬ﻌﻈِـﻴ ِﻢ«‪،١٣‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻓﻀﻠﻮﺍ ﺍﳊﻤﺪ ﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻷ‪‬ﻢ 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

‫‪ - ١١‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ )‪ ( ٤٠٤)(١٢ /٢‬ﺣﺴﻦ ﻟﻐﲑﻩ‬

‫ﺏ ‪‬ﺣﻘِﻴ ﹶﻘﺔﹰ‪ ،‬ﻭِﻟﻤ‪‬ﺎ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ‬
‫ﺸ ‪‬ﺮ ِ‬
‫ﺤ‪‬ﺘ ِﻤ ﹸﻞ ﺃﹶ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻋ‪‬ﺎ ‪‬ﻣ ﹰﺔ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻌ ِﻤ ِﻪ ﹸﻛﱢﻠﻬ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﹾﻟ ِﻐﺬﹶﺍ ِﺀ ﻓِﻲ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﷲ‪ " :‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻳ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍﻟﹾﺒﻴﻬﻘ ‪‬ﻰ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍ ُ‬
‫ﻚ ﺑِﺎﻟِﺎ ‪‬ﺳ ِﻢ ‪‬ﻣﺮ‪‬ﺍﺩ‪‬ﺍ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ  ‪" :‬‬ ‫ﺱ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ﹾﻘ ِﻞ ‪‬ﻣﺠ‪‬ﺎﺯ‪‬ﺍ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﺟﻤِﻴ ‪‬ﻊ ﹶﺫِﻟ ‪‬‬
‫ﺤﻮ‪‬ﺍ ‪‬‬ ‫ﺐ ﹶﺃ ‪‬ﻋﻠﹶﺎ ِﻡ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ ِﺮﹶﻓ ِﺔ ‪‬ﻭ ‪‬ﺧﹸﻠ ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﺼ ِ‬
‫ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﻓِﻴ ِﻖ ﻭ‪‬ﺍﹾﻟ ِﻬﺪ‪‬ﺍ‪‬ﻳ ِﺔ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺠﺮ‪‬ﺍﻫ‪‬ﺎ‪ ،‬ﹶﻓِﺈﺫﹶﺍ‬
‫ﺠﺮِﻱ ‪‬ﻣ ‪‬‬‫ﺕ‪ " :‬ﹶﻃ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ "‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍﻟ ﱠﻄ ‪‬ﻌ ‪‬ﻢ ِﻟ ﹾﻠﹶﺄ ﹾﻏ ِﺬ‪‬ﻳ ِﺔ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬‫ﺾ ﺍﻟ ‪‬ﺮﻭ‪‬ﺍﻳ‪‬ﺎ ِ‬
‫ﺙ ‪‬ﻣ ‪‬ﻦ ﹸﻛﻦ‪ ‬ﻓِﻴ ِﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﺣﻠﹶﺎ ‪‬ﻭ ﹶﺓ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ " ‪‬ﻭﻓِﻲ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﹶﺛﻠﹶﺎ ﹸ‬
‫ﷲ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ "‬
‫ﺤﺪِﻳﺚِ‪ ،‬ﻭ‪‬ﺍ ُ‬ ‫ﺴ ِﻤ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ِﻏﺬﹶﺍ ًﺀ ﹶﻓ‪‬ﻴ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﺍﹾﻟِﺈﳝ‪‬ﺎ ﹸﻥ ﻓِﻲ ‪‬ﺟﻤِﻴ ِﻊ ِﻧ ‪‬ﻌ ِﻢ ﺍﷲِ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺕ ‪‬ﺗ ‪‬‬‫ﻒ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ﺑِﺎﻟ ﱠﻄ ‪‬ﻌ ِﻢ ‪‬ﺟﺎ ‪‬ﺯ ‪‬‬‫ﺻ ‪‬‬ ‫ﺟ‪‬ﺎ ‪‬ﺯ ‪‬ﻭ ‪‬‬
‫‪ - ١٢‬ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )‪) (٤٥٨ /٤‬ﺣﻢ( ‪ ١٨٢٨٧‬ﺻﺤﻴﺢ‬
‫‪ - ١٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٦٦٨٢)(١٣٩ /٨‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(٢٦٩٤) - ٣١(٢٠٧٢ /٤‬‬

‫‪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) :‬ﻭﺣﺴﺎ‪‬ﻢ 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 ‪‬ﺑﻌ‪‬ـﺾٍ‪،‬‬
‫ﺤ‪‬‬
‫ﺤ ‪‬ﻦ ِﺑ ‪‬‬
‫ﻀ ﹸﻜ ‪‬ﻢ ﹶﺃﹾﻟ ‪‬‬
‫ﺼﻤ‪‬ﻮ ﹶﻥ ِﺇﹶﻟﻲ‪ ،‬ﻭﹶﻟ ‪‬ﻌ ﱠﻞ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺨ‪‬ﺘ ِ‬ ‫ﺍﳊﻘﻮﻕ ﺩﻳﺎﻧﺔ‪ ،‬ﻭﻫﺬﺍ ﺑﻴ‪‬ﻦ ﰲ ﻗﻮﻟﻪ ‪ِ :‬ﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻼ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹾﺬﻫ‪‬ﺎ "‪ ١٤‬ﻭﺃﺩﻟﺔ ﺍﺧـﺮﻯ‪.‬‬ ‫ﺤ ‪‬ﻖ ﹶﺃﺧِﻴ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ِ ،‬ﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ :‬ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ﹾﻗ ﹶﻄ ‪‬ﻊ ﻟﹶ ‪‬ﻪ ِﻗ ﹾﻄ ‪‬ﻌ ﹰﺔ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻓ ﹶ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ِﺑ ‪‬‬
‫ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻗﻀ‪‬ﻴ ‪‬‬
‫ﺲ‬
‫ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺭﺩ ﰲ ﺃﻟﻔﺎﻅ ﻣﺘﻌﺪﺩﺓ ﻛﻤﺎ ﺗﻘﺪﻡ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻭﺭﺩ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺱ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﻗﹶﺎﻟﹸﻮﻫ‪‬ـﺎ‪،‬‬ ‫ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟﻚٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪» :‬ﹸﺃ ِﻣ ‪‬ﺮ ‪‬‬
‫ﺤ ﱢﻘﻬ‪‬ـﺎ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ِﺩﻣ‪‬ﺎ ‪‬ﺅ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹸﻟ ‪‬ﻬﻢ‪ِ ،‬ﺇﻟﱠـﺎ ِﺑ ‪‬‬
‫ﺤ‪‬ﺘﻨ‪‬ﺎ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﻼ‪‬ﺗﻨ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒﻠﹸﻮﺍ ِﻗ‪‬ﺒﹶﻠ‪‬ﺘﻨ‪‬ﺎ‪ ،‬ﻭ ﹶﺫ‪‬ﺑﺤ‪‬ﻮﺍ ﹶﺫﺑِﻴ ‪‬‬
‫ﺻﹶ‬‫‪‬ﻭﺻ‪‬ﱠﻠﻮ‪‬ﺍ ‪‬‬
‫ﺱ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﷲ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﹸﺃﻗﹶﺎِﺗ ﹸﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ِﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ«‪ ،١٥‬ﻭﻋﻨﺪ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺼﻤ‪‬ﻮﺍ ِﻣﻨ‪‬ﻲ ِﺩﻣ‪‬ﺎ َﺀ ‪‬ﻫﻢ‪ ،‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ‪‬ﻬ ‪‬ﻢ‬
‫ﺖ ِﺑﻪِ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮﺍ ﹶﺫِﻟﻚ‪ ،‬ﻋ ‪‬‬
‫ﺸ ‪‬ﻬﺪ‪‬ﻭﺍ ﹶﺃ ﹾﻥ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﷲُ‪ ،‬ﻭﻳ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﻲ‪ ،‬ﻭِﺑﻤ‪‬ﺎ ِﺟﹾﺌ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﷲ«‪.١٦‬‬ ‫ﺤ ﱢﻘﻬ‪‬ﺎ‪ ،‬ﻭ ِﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬ ‫ِﺇﻟﱠﺎ ِﺑ ‪‬‬
‫ﻣﻦ ﻓﻮﺍﺋﺪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪:‬‬

‫‪ - ١٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٢٦٨٠)(١٨٠ /٣‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(١٧١٣) - ٤(١٣٣٧ /٣‬‬

‫)ﺑﺸﺮ( ﻻ ﺃﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻭﺑﻮﺍﻃﻦ ﺍﻷﻣﻮﺭ ﺇﻻ ﻣﺎ ﺃﻃﻠﻌﲏ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﻳﻄﺮﺃ ﻋﻠﻲ ﻣﺎ ﻳﻄﺮﺃ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻣﻦ ﺃﻋﺮﺍﺽ ﻻ ﲣﻞ ﰲ ﻛﻮﱐ ﺭﺳـﻮﻻ‬
‫ﻛﺎﻟﻐﻀﺐ ﻭﺍﻟﺘﺄﺛﺮ ﺑﻈﺎﻫﺮ ﺍﻟﻜﻼﻡ‪) .‬ﺍﳋﺼﻢ( ﺍﳌﺘﺨﺎﺻﻤﻮﻥ‪) .‬ﺃﺑﻠﻎ( ﺃﻓﺼﺢ ﺑﺒﻴﺎﻥ ﺣﺠﺘﻪ‪) .‬ﺑﺬﻟﻚ( ﲟﺎ ﻇﻬﺮ ﱄ ﻣﻦ ﺍﳊﺠﺔ‪) .‬ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺭ( ﺃﻱ‬
‫ﻓﻬﻲ ﺣﺮﺍﻡ ﻣﺂﻝ ﺁﺧﺬﻩ ﺇﱃ ﺍﻟﻨﺎﺭ[‬
‫‪ - ١٥‬ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )‪) ، (٣٧ /١‬ﺥ( ‪٣٩٢‬‬
‫‪ - ١٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(٢١) - ٣٤(٥٢ /١‬‬

‫‪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 ﺗﻮﻫ‪‬ﻢ 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 ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ‬
‫ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻟﻐﲑﻩ ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭﻟﹶﺎ ﺑِﺎﹾﻟ‪‬ﻴ ‪‬ﻮﻡِ ﺍﻟﹾﺂ ِﺧ ِﺮ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺏ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌﻄﹸﻮﺍ ﺍﹾﻟﺠِ ‪‬ﺰ‪‬ﻳ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ٍﺪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺻ‪‬ﺎ ِﻏﺮ‪‬ﻭ ﹶﻥ‬ ‫ﺤ ‪‬ﻖ ﻣِ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﺪِﻳﻨ‪‬ﻮ ﹶﻥ ﺩِﻳ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺚ ‪‬ﻭﺟ‪‬ـ ‪‬ﺪ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ‬‫ﲔ ‪‬ﺣﻴ‪‬ـ ﹸ‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ﻓﹶﺎ ﹾﻗﺘ‪‬ﻠﹸﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫{ ]ﺍﻟﺘﻮﺑﺔ‪ ١٧[٢٩ :‬ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﹶﻓِﺈﺫﹶﺍ ﺍ‪‬ﻧ ‪‬‬
‫ﺴﹶﻠ ‪‬ﺦ ﺍﹾﻟﹶﺄ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﺨﻠﱡﻮﺍ ﺳ‪‬ـﺒِﻴﹶﻠ ‪‬ﻬ ‪‬ﻢ‬‫ﺼﻠﹶﺎ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻮ‪‬ﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﹶﻓ ‪‬‬‫ﺻ ٍﺪ ﹶﻓِﺈ ﹾﻥ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻭﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫ﺼﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻭ‪‬ﺍ ﹾﻗ ‪‬ﻌﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬ﺮ ‪‬‬
‫‪‬ﻭ ‪‬ﺧﺬﹸﻭ ‪‬ﻫ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬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 ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ  ِﻟﻘِﺘ‪‬ﺎ ِﻝ ﺍﻟﺮ‪‬ﻭﻡِ‪ ،‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻚ ‪‬ﺗ ‪‬‬ ‫ﺠ ‪‬ﺮﺓِ‪ِ ،‬ﻟ ﹶﺬِﻟ ‪‬‬
‫ﺴ ٍﻊ ِﻟ ﹾﻠ ِﻬ ‪‬‬
‫ﻚ ‪‬ﺳ‪‬ﻨ ﹶﺔ ِﺗ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ِﻘﺘ‪‬ﺎ ِﻝ ﺍﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫‪ - ١٧‬ﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺝ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ‬‫ﳊﺮ‪ ،‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬‬‫ﺖ ﻓِﻲ ِﺷ ‪‬ﺪ ِﺓ ﺍ ﹶ‬ ‫ﻚ ﺍﻟﻌ‪‬ﺎ ‪‬ﻡ ﻋ‪‬ﺎﻡ‪ ‬ﺟ ‪‬ﺪﺏٍ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ﹾﻗ ‪‬‬ ‫ﺾ ﺍ ﹸﳌﻨ‪‬ﺎِﻓ ِﻘﲔ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﻒ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﺨﱠﻠ ‪‬‬ ‫ﳉﻬ‪‬ﺎﺩِ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﲔ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﺏ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬‫‪‬ﻭﹶﺃ ﹾﻇ ‪‬ﻬ ‪‬ﺮ ‪‬ﻩ ﹶﻟ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﻧ ‪‬ﺪ ‪‬‬
‫ﺱ‪.‬‬‫ﻒ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺿ ‪‬ﻌ ِ‬ ‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﻳﻮ‪‬ﻣﺎﹰ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ِﻟﻀِﻴ ِﻖ ﺍﳊﹶﺎﻝِ‪ ،‬ﻭ ‪‬‬ ‫ﺤ‪‬ﺒ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﺗﺒ‪‬ﻮﻙ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ِﺑﻬ‪‬ﺎ‪ ،‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﻓِﻴﻬ‪‬ﺎ ﹸﻗﺮ‪‬ﺍ‪‬ﺑ ﹶﺔ ِﻋ ‪‬‬ ‫ﺻ‪‬‬ ‫‪‬ﻭ ‪‬‬
‫ﺿ ‪‬ﻊ ﺻ‪‬ﺎ ِﻏ ‪‬ﺮ‪.‬‬
‫ﳉ ‪‬ﺰ‪‬ﻳ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﻳ‪ٍ ‬ﺪ ‪‬ﻣ ﹾﻘﻬ‪‬ﻮ ‪‬ﺭ ٍﺓ ‪‬ﻣ ‪‬ﻐﻠﹸﻮ‪‬ﺑﺔٍ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺧ‪‬ﺎ ِ‬
‫ﲔ ِﻗﺘ‪‬ﺎﹶﻟﻪ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌ ِﻄ ‪‬ﻲ ﺍ ِ‬ ‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﷲ ‪‬ﻋﻠﹶﻰ ﺍ ﹸﳌ ‪‬‬‫ﺽﺍ ُ‬ ‫ﻼ ِﻡ ﻣِ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ِﻜﺘ‪‬ﺎﺏِ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﺎ ِﻹ ‪‬ﺳ ﹶ‬
‫ﲔ‪:‬‬‫ﺴِﻠ ِﻤ ‪‬‬‫ﻼ ِﻡ ﻭ‪‬ﺍ ﹸﳌ ‪‬‬‫ﻺ ‪‬ﺳ ﹶ‬‫ﺕ ِﻫ ‪‬ﻲ ﺍﻟ ِﻌﱠﻠ ﹸﺔ ﻓِﻲ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻭِﺗ ِﻬ ‪‬ﻢ ِﻟ ِ‬ ‫ﺻﻔﹶﺎ ٍ‬‫ﺖ ﻓِﻴ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ِ‬
‫ﺏ ِﺇﺫﹶﺍ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﺐ ِﻗﺘ‪‬ﺎ ﹸﻝ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺠ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ِ‬
‫ﺸ ‪‬ﺮ ِﻋﲔ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ ﹶﳌﺴِﻴ ‪‬ﺢ ‪‬ﻭ ‪‬ﻋ ‪‬ﺰﻳ‪‬ﺮﹰﺍ‪.‬‬‫ﺨﺬﹸﻭﺍ ﹶﺃ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫‪ -‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﷲِ‪َ ،‬ﻷ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻫ ‪‬ﺪﻣ‪‬ﻮﺍ ﺍﻟ‪‬ﺘ ‪‬ﻮﺣِﻴ ‪‬ﺪ ﻓﹶﺎ‪‬ﺗ ‪‬‬
‫ﺱ ﻛﹶﺎﳌﹶﻼِﺋ ﹶﻜ ِﺔ‬
‫ﳊﻴ‪‬ﺎ ﹶﺓ ﺍﻵ ِﺧ ‪‬ﺮ ﹶﺓ ِﻫ ‪‬ﻲ ‪‬ﺣﻴ‪‬ﺎ ﹲﺓ ﺭ‪‬ﻭﺣ‪‬ﺎِﻧ‪‬ﻴ ﹲﺔ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻴﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪ -‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧﺮِ‪ِ ،‬ﺇ ﹾﺫ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇ ﱠﻥ ﺍ ﹶ‬
‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﺰﻣ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ِﺑﻤ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﻠﹶﻴ ِﻬ ‪‬ﻢ‪.‬‬
‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍ ُ‬‫‪ -‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬ﻪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹶﺃﺳ‪‬ﺎِﻗ ﹶﻔ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ‬
‫ﷲ ِﺇﻟﹶﻰ ﹶﺃ‪‬ﻧِﺒﻴ‪‬ﺎِﺋﻪِ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘِﺒﻌ‪‬ﻮ ﹶﻥ ﺩِﻳﻨﹰﺎ ‪‬ﻭ ‪‬‬
‫ﳊ ‪‬ﻖ ﺍﻟﺬِﻱ ﹶﺃ ‪‬ﻭﺣ‪‬ﺎ ‪‬ﻩ ﺍ ُ‬
‫‪ -‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳﺪِﻳﻨ‪‬ﻮ ﹶﻥ ﺩِﻳ ‪‬ﻦ ﺍ ﹶ‬
‫)ﺹ‪ ،١٢٦٥ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬
‫ﺚ ‪‬ﻭﺟ‪‬ـ ‪‬ﺪ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﻓِـﻲ ﺍ َﻷ ‪‬ﺭﺽِ‪،‬‬
‫ﺸ ِﺮ ِﻛﲔ‪ ،‬ﺣ‪‬ﻴ ﹸ‬ ‫ﷲ ﻓِﻴﻬ‪‬ﺎ ِﻗﺘ‪‬ﺎﹶﻟ ‪‬ﻬﻢ‪ ،‬ﻓﹶﺎ ﹾﻗ‪‬ﺘﻠﹸﻮﺍ ﺍ ﹸﳌ ‪‬‬‫ﺸ ِﺮ ِﻛﲔ‪ ،‬ﻭ‪‬ﺍﻟﺘِﻲ ‪‬ﺣﺮ‪ ‬ﻡ ﺍ ُ‬ ‫ﻼ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﺪ ‪‬ﺩ ﹸﺓ ﹶﺃ ‪‬ﺟ ﹰ‬
‫ﺖ ﺍ َﻷ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ﺍ ﹸﳌ ‪‬‬ ‫‪ - ١٨‬ﹶﻓِﺈﺫﹶﺍ ﺍ‪‬ﻧ ﹶﻘ ‪‬‬
‫ﻀ ‪‬‬
‫ﻭ‪‬ﺃﺳ‪‬ﺮﻭ ‪‬ﻫ ‪‬ﻢ ) ‪‬ﺧﺬﹸﻭ ‪‬ﻫ ‪‬ﻢ( ‪ ،‬ﹶﻓِﺈ ﹾﻥ ِﺷﹾﺌ‪‬ﺘ ‪‬ﻢ ﺃﹶﺳ‪‬ﺮﺍﹰ‪ ،‬ﻭِﺇ ﹾﻥ ِﺷﹾﺌ‪‬ﺘ ‪‬ﻢ ﹶﻗ‪‬ﺘﻼﹰ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻜ‪‬ﺘﻔﹸﻮﺍ ِﺑﻘِﺘ‪‬ﺎ ِﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﺼ‪‬ﺎ ِﺩﻓﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﹶﻃﺮِﻳ ِﻘ ﹸﻜﻢ‪ ،‬ﻭﹶﻟﻜِـ ِﻦ ﺍ ﹾﻗﺼ‪‬ـﺪ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِـﻲ‬
‫ﺻﺪ‪‬ﻭﺍ ﹸﻃ ‪‬ﺮﹶﻗ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﺴ‪‬ﺎِﻟ ﹶﻜ ‪‬ﻬﻢ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗﻀ‪‬ـ‪‬ﻴﻘﹸﻮﺍ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟﻮ‪‬ﺍﺳِـﻊ‪،‬‬ ‫ﻼ‪‬ﺗﻬ‪‬ﻢ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺭ ‪‬‬ ‫ﺻﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ‪‬ﺣﺼ‪‬ﻮِﻧ ِﻬﻢ‪ ،‬ﻭ‪‬ﺍ ‪‬ﻣ‪‬ﻨﻌ‪‬ﻮﺍ ‪‬ﺧﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍ‪‬ﻧ ِﻔ ﹶ‬ ‫ﹶﺃﻣ‪‬ﺎ ِﻛِﻨ ِﻬﻢ‪ ،‬ﻭﺣ‪‬ﺎ ِ‬
‫ﻼ ِﻡ‪.‬‬
‫ﻀ ﹶﻄﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟ ﹶﻘ‪‬ﺘ ِﻞ ﹶﺃ ِﻭ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﷲ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ‬
‫ﺨﻠﱡﻮﺍ ‪‬ﺳﺒِﻴﹶﻠ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﺍ ُ‬
‫ﻼﻡِ‪ ،‬ﹶﻓ ‪‬‬
‫ﺕ ﺍ ِﻹ ‪‬ﺳ ﹶ‬ ‫ﻼﺓﹶ‪ ،‬ﻭﹶﺃﺩ‪‬ﻭﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎﺓﹶ‪ ،‬ﻭﻗﹶﺎﻣ‪‬ﻮﺍ ِﺑﻮ‪‬ﺍ ِﺟﺒ‪‬ﺎ ِ‬‫ﺼﹶ‬ ‫ﺸ ‪‬ﺮ ِﻙ ‪‬ﻭﹶﺃ ‪‬ﺳﹶﻠﻤ‪‬ﻮﺍ‪ ،‬ﻭﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫ﹶﻓِﺈ ﹾﻥ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ( ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣـﺪ )ﺹ‪:‬‬ ‫ﻼ ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘﻮ‪‬ﻯ ﺍ ﹸﳌ ‪‬‬
‫ﻒ ِﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀ ﺍ َﻷ ‪‬ﻣ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ ﺑِﺎﻟ ِﻘﺘ‪‬ﺎﻝِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻣﺆ‪ ‬ﺟ ﹰ‬
‫ﺴﻤ‪‬ﻰ ﺁﻳ‪‬ﺔ َﺍﻟﺴ‪‬ﻴ ِ‬ ‫) ‪‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ﹸﺔ ‪‬ﺗ ‪‬‬
‫‪ ،١٢٤١‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬

‫‪١٥‬‬
‫ﻳ‪‬ﻘﺘﻞ 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 :‬ﻳ‪‬ﻘﺘﻠﻮﻥ ﻟﻌﻠﺔ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﻻ ﻳﻘﺘﻠﻮﻥ‬
‫ﻟﻌﺪﻡ ﲢﻘﻖ ﺍﻟﻌﻠﺔ ﻭﻫﻲ ﺍﳊﺮﺍﺑﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺪﻳﺎﺭ ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﱵ ﱂ ﻳﻌﺎﻫﺪﻫﺎ ﺍﻹﻣﺎﻡ ﳌﺼﻠﺤﺔ ﻭﱂ ﺗﺴﻠﻢ ﺃﻭ ﺗﺪﻓﻊ‬
‫ﺍﳉﺰﻳﺔ ﻓﺈ‪‬ﺎ 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 ‪‬ﺣ‪‬ﻨ ﹶﻈﹶﻠ ﹶﺔ ﺍﹾﻟﻜﹶﺎِﺗﺐِ‪،‬‬
‫ﺖ ﻫ‪‬ـ ِﺬ ِﻩ‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻣ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻓِﻲ ﹶﻏﺰ‪‬ﺍﺓٍ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﺮ ﺑِﺎﻣ‪ ‬ﺮﹶﺃ ٍﺓ ‪‬ﻣ ﹾﻘﺘ‪‬ﻮﹶﻟ ٍﺔ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ِﻟ‪‬ﺘﻘﹶﺎِﺗﻞﹶ‪ ،‬ﹶﺃ ‪‬ﺩ ِﺭ ‪‬ﻙ ﺧ‪‬ﺎِﻟﺪ‪‬ﺍ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻞ ﹶﻟ ‪‬ﻪ‪ :‬ﻟﹶﺎ ‪‬ﺗ ﹾﻘ‪‬ﺘ ﹾﻞ ﹸﺫ ‪‬ﺭ‪‬ﻳﺔﹰ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻋﺴِﻴﻔﹰﺎ«‪.١٩‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﹶﻻ ‪‬ﺗ ‪‬ﻤ‪‬ﻨﻮ‪‬ﺍ‬‫‪ .٢‬ﻻ ﻳﺸﻜﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﺎ ﺟﺎﺀ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺻِﺒﺮ‪‬ﻭﺍ«‪ ٢٠‬ﻷﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﻌﻨﻴﲔ‪ :‬ﺃﻭﻻﳘﺎ‪ :‬ﲤﲏ ﺍﻟﻘﺘـﺎﻝ‪ ،‬ﻭﻫـﺬﺍ‬ ‫ِﻟﻘﹶﺎ َﺀ ﺍﻟ ‪‬ﻌ ‪‬ﺪﻭ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﹶﻟﻘِﻴ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﻓﹶﺎ ‪‬‬
‫ﻳﺴﺘﻠﺰﻡ ﻭﺟﻮﺑﹰﺎ ﻗﺪﺭﻳﹰﺎ ﻭﻫﻮ ﲤﲏ ﺳﺒﺒﻪ ﻭﺫﻟﻚ ﳌﺎ ﻳﺘﻤﲎ ﺑﻌﺾ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﻐﻨﻴﻤﺔ‪ ،‬ﺃﻭ ﻟﺮﻏﺒﺔ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻘﺘﺎﻝ‪،‬‬
‫ﺿ ‪‬ﻲ‬‫ﻭﻗﺪ ﻧﺒ‪‬ﻪ ﺭﺳﻮﻝ ﺍﷲ  ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺣﺪﻳﺚ ﻓﺘﺢ ﺧﻴﱪ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ﺣ‪‬ﺎ ِﺯﻡٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ‪‬ﺳ ‪‬ﻬ ﹲﻞ ‪‬ﺭ ِ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻳ ‪‬ﻌﻨِﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌﺪٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺧ‪‬ﻴ‪‬ﺒ ‪‬ﺮ‪» :‬ﹶﻟﹸﺄ ‪‬ﻋ ِﻄ‪‬ﻴ ‪‬ﻦ ﺍﻟﺮ‪‬ﺍ‪‬ﻳ ﹶﺔ ﹶﻏﺪ‪‬ﺍ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﻳ ﹾﻔ‪‬ﺘ ‪‬ﺢ ‪‬ﻋﻠﹶﻰ ‪‬ﻳ ‪‬ﺪﻳ‪‬ـﻪِ‪،‬‬
‫ﺱ ﹶﻟ‪‬ﻴﹶﻠ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﻄﹶﻰ‪ ،‬ﹶﻓ ‪‬ﻐ ‪‬ﺪﻭ‪‬ﺍ ﹸﻛﱡﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮﻩ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬‬
‫ﺕ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ«‪ ،‬ﹶﻓﺒ‪‬ﺎ ‪‬‬
‫ﺐ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ،‬ﻭ‪‬ﻳ ِ‬
‫ﺤ ‪‬‬
‫‪‬ﻳ ِ‬
‫ﺼ ‪‬ﻖ ﻓِﻲ ‪‬ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ﹶﻟﻪ‪ ،‬ﹶﻓ‪‬ﺒ ‪‬ﺮﹶﺃ ﹶﻛﹶﺄ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﺑ ِﻪ ‪‬ﻭﺟ‪‬ـﻊ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻋﻄﹶـﺎ ‪‬ﻩ‬ ‫ﺸ‪‬ﺘﻜِﻲ ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴﻪِ‪ ،‬ﹶﻓ‪‬ﺒ ‪‬‬ ‫»ﹶﺃ‪‬ﻳ ‪‬ﻦ ‪‬ﻋِﻠﻲ‪‬؟«‪ ،‬ﹶﻓﻘِﻴ ﹶﻞ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ِﺰ ﹶﻝ ِﺑﺴ‪‬ﺎ ‪‬ﺣِﺘ ِﻬﻢ‪ ،‬ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺩ ‪‬ﻋﻬ‪‬ـ ‪‬ﻢ ِﺇﻟﹶـﻰ‬‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺃﹸﻗﹶﺎِﺗﹸﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ِﻣﹾﺜﹶﻠﻨ‪‬ﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﺍ‪‬ﻧ 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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻢ‪ ،‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬ﻬ ِﺪ ‪‬‬
‫ﺠ ‪‬‬
‫ﻼﻡِ‪ ،‬ﻭﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﺍﻟ‪‬ﻨ ‪‬ﻌ ِﻢ«‪ ٢١‬ﻓﻬﺬﺍ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻫﻮ ﻳﺒﲔ ﺳﺒﺐ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻷﻥ ﲤﲏ ﺍﻟﻘﺘﺎﻝ ﻳﻌﲏ ﲤﲏ ﻋـﺪﻡ ﺇﺳـﻼﻣﻬﻢ‬
‫ﻭﺇﺳﻼﻣﻬﻢ ﺧﲑ ﻭﺃﻋﻈﻢ ﻣﻦ ﻏﻨﺎﺋ ‪‬ﻢ ﳚﻨﻮ‪‬ﺎ‪ .‬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 ،‬ﻓﻜﻮ‪‬ﻧﻪ  ﱂ ﳜﺮﺝ‬
‫ﺇﻟﻴﻬﻢ ﺑﻞ ﲢﺼﻦ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺣﻔﺮ ﺣﻮﳍﺎ ﺍﳋﻨﺪﻕ‪ ،‬ﻭﱂ ﻳﻨـﺰﻝ ﺇﻟﻴﻬﻢ ﺃﺑﺪﹰﺍ ﺧﻼﻝ ﻣﺪﺓ ﺍﳊﺼﺎﺭ ﺑـﻞ ﻛـﺎﻥ‬
‫ﻋﻤﻠﻪ ﻣ‪‬ﻨﻌ‪‬ﻬﻢ 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 ﺃﺣ‪‬ﺪ‪ ،‬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 ﻣﺴﲑ‪‬ﻢ 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
‫ﺍ‪‬ﺎﻫﺪﻳﻦ 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 ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺫﻟﻚ ﺃ‪‬ـﻢ ﻳﻔﻌﻠـﻮﻥ ﰲ ﺍﳌﺸـﺮﻛﲔ‬
‫ﺍﻟﺮﺍﻓﻀﲔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻫﻮ ﻣﻘﺪﻣﺔ ﳌﺎ ﺳﻴﻔﻌﻞ ﺍﷲ ‪‬ﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻬﻢ ﺳﻴﻌﺬﺑﻮ‪‬ﻢ ﺑﻘﺘﻠـﻬﻢ ﻭﺃﺧـﺬ‬
‫ﺃﻣﻮﺍﳍﻢ ﻷﻣﺮ ﺍﷲ ﳍﻢ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﻟﺬﻱ ﻓﻮﺿﻬﻢ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ﻫﻮ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻗﹶﺎِﺗﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﲔ { ]ﺍﻟﺘﻮﺑـﺔ‪ ،[١٤ :‬ﻭﻛﻤـﺎ ﻭﺭﺩ ﰲ‬ ‫ﺻﺪ‪‬ﻭ ‪‬ﺭ ﹶﻗ ‪‬ﻮ ٍﻡ ﻣ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻒ ‪‬‬
‫ﺸ ِ‬
‫ﺼ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺨ ِﺰ ِﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ِﺑﹶﺄ‪‬ﻳﺪِﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﻓِﻲ ‪‬ﺧ ﹾﻄ‪‬ﺒِﺘ ِﻪ‪" :‬‬ ‫ﷲ ‪ ،-  -‬ﻗﹶﺎ ﹶﻝ ﺫﹶﺍ ‪‬‬ ‫ﺽ ‪‬ﺑﻦِ ِﺣﻤ‪‬ﺎ ٍﺭ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎ ِﺷ ِﻌﻲ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ِﻋﻴ‪‬ﺎ ِ‬
‫ﺤ ﹾﻠ‪‬ﺘ ‪‬ﻪ ‪‬ﻋ‪‬ﺒﺪ‪‬ﺍ ‪‬ﺣﻠﹶـﺎﻝﹲ‪ ،‬ﻭِﺇﻧ‪‬ـﻲ‬ ‫ﹶﺃﻟﹶﺎ ِﺇ ﱠﻥ ﺭ‪‬ﺑ‪‬ﻲ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻲ ﹶﺃ ﹾﻥ ﹸﺃ ‪‬ﻋﱢﻠ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺟ ِﻬ ﹾﻠ‪‬ﺘﻢ‪ِ ،‬ﻣﻤ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤﻨِﻲ ‪‬ﻳ ‪‬ﻮﻣِﻲ ‪‬ﻫﺬﹶﺍ‪ ،‬ﹸﻛ ﱡﻞ ﻣ‪‬ﺎ ٍﻝ ‪‬ﻧ ‪‬‬
‫ﺖ‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣﹶﻠ ﹾﻠ ‪‬‬‫ﲔ ﻓﹶﺎ ‪‬ﺟﺘ‪‬ﺎﹶﻟ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ِﻬﻢ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣ ‪‬‬‫ﺸﻴ‪‬ﺎ ِﻃ ‪‬‬ ‫ﺖ ِﻋﺒ‪‬ﺎﺩِﻱ ‪‬ﺣ‪‬ﻨﻔﹶﺎ َﺀ ﹸﻛﱠﻠ ‪‬ﻬﻢ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﺗ ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬
‫ﷲ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﺭﺽِ‪ ،‬ﹶﻓ ‪‬ﻤ ﹶﻘ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﻋ‪‬ـ ‪‬ﺮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ‬
‫ﺸ ِﺮﻛﹸﻮﺍ ﺑِﻲ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ﹸﺃ‪‬ﻧ ِﺰﻝﹾ ِﺑ ِﻪ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧ‪‬ﺎ‪ ،‬ﻭِﺇ ﱠﻥ ﺍ َ‬ ‫ﹶﻟ ‪‬ﻬﻢ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻚ ِﻛﺘ‪‬ﺎﺑ‪‬ﺎ ﻟﹶـﺎ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃ‪‬ﺑ‪‬ﺘِﻠ ‪‬ﻲ ِﺑﻚ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟ ‪‬‬
‫ﻚ ِﻟﹶﺄ‪‬ﺑ‪‬ﺘِﻠ‪‬ﻴ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻬﻢ‪ ،‬ﺇِﻟﱠﺎ ‪‬ﺑﻘﹶﺎﻳ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎﺏِ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﹾﺜ‪‬ﺘ ‪‬‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬‬
‫ﺏ ِﺇﺫﹰﺍ ‪‬ﻳﹾﺜﹶﻠﻐ‪‬ـﻮﺍ ‪‬ﺭﹾﺃﺳِـﻲ‬
‫ﺖ‪ :‬ﺭ ‪‬‬ ‫ﻕ ﹸﻗ ‪‬ﺮ‪‬ﻳﺸ‪‬ﺎ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﷲ ﹶﺃﻣ‪ ‬ﺮﻧِﻲ ﹶﺃ ﹾﻥ ﹸﺃ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺴﹸﻠ ‪‬ﻪ ﺍﹾﻟﻤ‪‬ﺎﺀُ‪ ،‬ﺗ ﹾﻘ ‪‬ﺮ ‪‬ﺅ ‪‬ﻩ ﻧ‪‬ﺎِﺋﻤ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ﹾﻘﻈﹶﺎﻥﹶ‪ ،‬ﻭِﺇ ﱠﻥ ﺍ َ‬
‫‪‬ﻳ ‪‬ﻐ ِ‬
‫ﺚ‬
‫ﺴ‪‬ﻨ‪‬ﻨ ِﻔ ‪‬ﻖ ‪‬ﻋﹶﻠﻴ‪‬ـﻚ‪ ،‬ﻭ‪‬ﺍ‪‬ﺑﻌ‪‬ـ ﹾ‬
‫ﺨ ‪‬ﺮﺟ‪‬ﻮﻙ‪ ،‬ﻭ‪‬ﺍ ﹾﻏ ‪‬ﺰ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧ ‪‬ﻐ ِﺰﻙ‪ ،‬ﻭﹶﺃ‪‬ﻧ ِﻔ ‪‬ﻖ ﹶﻓ ‪‬‬ ‫ﺨ ِﺮ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﹶﻛﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﹶﻓ‪‬ﻴ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻩ ‪‬ﺧ‪‬ﺒ ‪‬ﺰﺓﹰ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫‪٢٣‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺼ‪‬ﺎ ‪‬ﻙ‪"...‬‬
‫ﺴ ﹰﺔ ِﻣﹾﺜﹶﻠﻪ‪ ،‬ﻭﻗﹶﺎِﺗ ﹾﻞ ِﺑ ‪‬ﻤ ‪‬ﻦ ﹶﺃﻃﹶﺎ ‪‬ﻋ ‪‬‬
‫ﺚ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫‪‬ﺟ‪‬ﻴﺸ‪‬ﺎ ‪‬ﻧ‪‬ﺒ ‪‬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 ﻭﺃ‪‬ـﺎ 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(‬

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‫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 ‪‬ﺧﻮ‪‬ﻟﻚ ﻭﹶﻓﻮ‪‬ﺿﻚ 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 ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﻟﺪﻋﺎﺓ ﲟﺜﻞ‬
‫ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ‪ ،‬ﺇﺫ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﳊﺴﺪ ﺍﻹﺑﻠﻴﺴﻲ ﺃﻥ ﺍﻟﺪﻋﺎﺓ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﻳﻜِﻠﻮﻥ ﻣﺴﺘﻨﺪ ﺃﻓﻌﺎﳍﻢ ﷲ ﻭﺍﻹﺳﻼﻡ‬
‫ﻭﻟﻴﺲ ﳍﻢ ﻫ ‪‬ﻢ ﺇﻻ ﺯﺑﺎﻻﺕ ﻳﻌﺮﻓﻮﻥ ﺻﻐﺎﺭﻫﺎ ﻭﺣﻘﺎﺭ‪‬ﺎ‪.‬‬
‫‪ .٤‬ﰲ ﺍﳊﺪﻳﺚ ﺑﻴﺎﻥ ﻫﻮﺍﻥ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻫﻮ ﻫﻮﺍ‪‬ﻢ 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 ﻷﺑﺪﺍ‪‬ﻢ ﻭﻻ ﻷﻣﻮﺍﳍﻢ ﻭﻻ ﳌﻠﻜﻬﻢ ﻭﻻ ﻟﺴﻠﻄﺎ‪‬ﻢ‪ ،‬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 ﹸﻜﻤ‪‬ﻮ ﹶﻥ )‪] {(٣٦‬ﺍﻟﻘﻠﻢ‪ [٣٦ ،٣٥ :‬ﻓﻤﺎ ﻳﻘﺎﻝ‬‫ﻒ ‪‬ﺗ ‪‬‬
‫ﲔ )‪ (٣٥‬ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﲔ ﻛﹶﺎﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺠ ‪‬ﻌ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫}ﹶﺃﹶﻓ‪‬ﻨ ‪‬‬
‫ﺇﻥ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﳏﺘﺮﻣﺔ ﺑﺬﺍ‪‬ﺎ 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 ﺧ‪‬ﻠﻘﺖ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻛﻤﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ‪:‬‬
‫ﻚ ﺍﻟ ‪‬ﺪﻣ‪‬ﺎ َﺀ‬
‫ﺴ ِﻔ ‪‬‬
‫ﺴ ‪‬ﺪ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﻌ ﹸﻞ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻔ ِ‬
‫ﺽ ‪‬ﺧﻠِﻴ ﹶﻔ ﹰﺔ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ‪‬ﺗ ‪‬‬
‫ﻚ ِﻟ ﹾﻠ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ِﺇﻧ‪‬ﻲ ﺟ‪‬ﺎ ِﻋ ﹲﻞ ﻓِﻲ ﺍﻟﹾﹶﺄ ‪‬ﺭ ِ‬
‫} ‪‬ﻭِﺇﺫﹾ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ { ]ﺍﻟﺒﻘﺮﺓ‪ [٣٠ :‬ﻭﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ‪ِ} :‬ﺇﻧ‪‬ـﺎ‬ ‫ﺱ ﹶﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﻙ ‪‬ﻭ‪‬ﻧ ﹶﻘ ‪‬ﺪ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬ﺢ ِﺑ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ‪‬‬

‫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

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‫ﺴﺒِﻴ ﹶﻞ ِﺇﻣ‪‬ﺎ ﺷ‪‬ـﺎ ِﻛﺮ‪‬ﺍ ‪‬ﻭِﺇﻣ‪‬ـﺎ‬
‫ﺼﲑ‪‬ﺍ )‪ِ (٢‬ﺇﻧ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺳﻤِﻴﻌ‪‬ﺎ ‪‬ﺑ ِ‬
‫ﺝ ﻧ‪‬ﺒ‪‬ﺘﻠِﻴ ِﻪ ﹶﻓ ‪‬‬
‫‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻧ ﹾﻄ ﹶﻔ ٍﺔ ﹶﺃ ‪‬ﻣﺸ‪‬ﺎ ٍ‬
‫ﹶﻛﻔﹸﻮﺭ‪‬ﺍ )‪] {(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 ﺷ‪‬ﺎ َﺀ ِﻣﻦ‪ِ ‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ِﺇﻟﹶﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺿِﻴ ِﻖ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺇﻟﹶﻰ ِﺳ ‪‬ﻌِﺘﻬ‪‬ﺎ‪،‬‬ ‫ﺨ ِﺮ ‪‬‬‫ﺟﺌﺘﻢ ﻗﺎﻟﻮﺍ‪) :‬ﺍﻟﱠﻠ ‪‬ﻪ ﺍ‪‬ﺑ‪‬ﺘ ‪‬ﻌﹾﺜﻨ‪‬ﺎ ِﻟ‪‬ﻨ ‪‬‬
‫ﻚ ﹶﻗِﺒ ﹾﻠﻨ‪‬ﺎ ِﻣﻨ‪‬ـ ‪‬ﻪ‬
‫‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻮ ِﺭ ﺍﹾﻟﹶﺄ ‪‬ﺩﻳ‪‬ﺎ ِﻥ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﺪ ِﻝ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎﻡِ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳﹶﻠﻨ‪‬ﺎ ِﺑﺪِﻳِﻨ ِﻪ ِﺇﻟﹶﻰ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ِﻟ‪‬ﻨ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻗِﺒ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﺠﻨ‪‬ـ ﹸﺔ‬
‫ﻀ ‪‬ﻲ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻮﻋ‪‬ﻮ ِﺩ ﺍﻟﱠﻠ ِﻪ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻮﻋ‪‬ﻮ ‪‬ﺩ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺑ‪‬ﻰ ﻗﹶﺎ‪‬ﺗ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺖ ‪‬ﻣﻘﹶﺎﹶﻟ‪‬ﺘ ﹸﻜﻢ‪ ،‬ﹶﻓﻬ‪‬ـ ﹾﻞ ﹶﻟﻜﹶـ ‪‬ﻢ ﹶﺃ ﹾﻥ‬ ‫ﺕ ‪‬ﻋﻠﹶﻰ ِﻗﺘ‪‬ﺎ ِﻝ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺑ‪‬ﻰ‪ ،‬ﻭ‪‬ﺍﻟ ﱠﻈ ﹶﻔ ‪‬ﺮ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﺑ ِﻘ ‪‬ﻲ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺳ‪‬ﺘ ‪‬ﻢ‪ :‬ﹶﻗ ‪‬ﺪ ﺳ‪ِ ‬ﻤ ‪‬ﻌ ‪‬‬ ‫ِﻟ ‪‬ﻤ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬‬
‫ﺐ ِﺇﹶﻟ‪‬ﻴ ﹸﻜﻢ‪‬؟ ﹶﺃ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ‪‬ﻴﻦِ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ‪ ،‬ﺑ ﹾﻞ‬
‫‪‬ﺗ ‪‬ﺆ ‪‬ﺧﺮ‪‬ﻭﺍ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄﻣ‪ ‬ﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﻓِﻴ ِﻪ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﻌﻢ‪ ،‬ﹶﻛ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺐ ﹶﺃ ‪‬ﻫ ﹶﻞ ‪‬ﺭﹾﺃِﻳﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺅﺳ‪‬ﺎ َﺀ ﹶﻗ ‪‬ﻮ ِﻣﻨ‪‬ﺎ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ‪‬ﺳ ‪‬ﻦ ﹶﻟﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬ﺆ ‪‬ﺧ ‪‬ﺮ ﺍﹾﻟﹶﺄ ‪‬ﻋﺪ‪‬ﺍ َﺀ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱢﻠﻘﹶـﺎ ِﺀ‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧﻜﹶﺎِﺗ ‪‬‬
‫ﺙ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟﹶﺄ ‪‬ﺟ ِﻞ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﹶﺃﻧ‪‬ـﺖ‪‬؟‬ ‫ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺛﻠﹶﺎﺙٍ‪ ،‬ﻓﹶﺎ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﻓِﻲ ﹶﺃ ‪‬ﻣ ِﺮ ‪‬ﻙ ‪‬ﻭﹶﺃ ‪‬ﻣ ِﺮ ِﻫﻢ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺧ‪‬ﺘ ‪‬ﺮ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ ِﻣ ‪‬ﻦ ﹶﺛﻠﹶﺎ ٍ‬
‫‪٢٤‬‬
‫ﺠ ‪‬ﲑ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻋﻠﹶﺎ ‪‬ﻫ ‪‬ﻢ‪(.‬‬
‫ﺠﺴ‪ِ ‬ﺪ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ِﺪ ‪‬ﻳ ِ‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ ﻛﹶﺎﹾﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻓﺈﻥ ﺍﻟﻐﻴﻆ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻳﻔﻮﻕ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫـﺬﻩ‬
‫ﺍﻟﺪﻧﻴﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻭﻫﻮ ﻣﻦ ﻫﻮﺍ‪‬ﻢ 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 ﻛﹶﺎﹾﻟﹶﺄ‪‬ﻧﻌ‪‬ﺎ ِﻡ ‪‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﺏ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ { ]ﺍﻷﻧﻔﺎﻝ‪ [٥٥ :‬ﻓﺴﺒﺤﺎﻧﻪ ﻣﺎ‬
‫]ﺍﻟﻔﺮﻗﺎﻥ‪ِ} [٤٤ :‬ﺇ ﱠﻥ ‪‬ﺷ ‪‬ﺮ ﺍﻟ ‪‬ﺪﻭ‪‬ﺍ ‪‬‬
‫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 ،‬ﺃ‪‬ﻢ ﻳﻘﺎﺗﻠﻮﻥ‪.‬‬

‫‪ - ٢٤‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ )‪(٦٢٢ /٩‬‬

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‫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 ﺍ‪‬ﺘﻬﺪ 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 ،‬ﺣﺮ‪‬ﻡ ﺩﻣﻪ ﻭﻣﺎﻟﻪ؛ ﻷﻧ‪‬ﻪ ﺃﺻـﺒﺢ ﰲ ﻋـﺪﺍﺩ‬
‫ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻣﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺷﻮﺍﻫﺪﻩ ﺗﺪﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﻦ ﺃﰉ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﳚﺐ ﻗﺘﺎﻟﻪ ﺣﱴ ﻳﺴﻠﻢ؛ ﺗﻨﻔﻴﺬﹰﺍ ﻷﻣـﺮ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ } :‬ﻭﻗﹶﺎِﺗﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﻟﹶﺎ ‪‬ﺗ ﹸﻜﻮ ﹶﻥ ِﻓ‪‬ﺘ‪‬ﻨ 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 ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻓﻘﻂ‪ ،‬ﻭﻳﻌﺼﻢ ﺩﻣﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﳚﻌﻠﻪ ﻣﺴﻠﻤ‪‬ﺎ‪ ،‬ﻓﻘﺪ ﺃﻧﻜﺮ ﻋﻠﻰ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻗﺘﻠﻪ ﻣـﻦ‬
‫ﻗﺎﻝ‪ :‬ﻻ ﺇﷲ ﺇ ﱠﻻ ﺍﷲ‪ ،‬ﳌﺎ ﺭﻓﻊ ﻋﻠﻴﻪ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﺍﺷﺘﺪ ﻧﻜﲑﻩ ﻋﻠﻴﻪ‪.‬‬

‫‪ - ٢٥‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٦٨ /١‬‬

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‫ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ﺃﻳﻀ‪‬ﺎ‪ :‬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 ﻋﻠﻴ‪‬ﺎ ﻳﻮﻡ ﺧﻴﱪ‪ ،‬ﻓﺄﻋﻄـﺎﻩ ﺍﻟﺮﺍﻳـﺔ‪ ،‬ﻭﻗـﺎﻝ‪:‬‬ ‫ﻓﻔﻲ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬
‫"ﻗﺎﺗﻠﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ‪ ،‬ﻭﺃ ﱠﻥ ﳏ ‪‬ﻤﺪ‪‬ﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻋﺼﻤﻮﺍ ﻣﻨـﻚ‬
‫ﺩﻣﺎﺀﻫﻢ‪ ،‬ﻭﺃﻣﻮﺍﳍﻢ ﺇ ﱠﻻ ﲝﻘﻬﺎ‪ ،‬ﻭﺣﺴﺎ‪‬ﻢ 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 ﺍﻋﺘﻘﺎﺩ‪‬ﺍ ﺟﺎﺯﻣ‪‬ﺎ‪ ،‬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 ﺍﻟ‪‬ﻨ ‪‬‬
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‫ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ‪‬ﺬﺍ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﳛﺼﻞ ﲟﺠﻤﻮﻋﻬﺎ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ‪ :‬ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﺣﻘﻬﻢ ﻋﻠﻴﻪ‬
‫ﺲ ‪‬ﺑ‪‬ﻴﻨِﻲ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ِﺇﻟﱠﺎ ﹶﺃ ِﺧ ‪‬ﺮ ﹸﺓ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻞِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ﹸﺫ ‪‬ﺑ ‪‬ﻦ‬
‫ﻒ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺑ‪‬ﻴﻨ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺭﺩِﻳ ‪‬‬
‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺖ‪ :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ‪‬ﻳﻚ‪ ،‬ﹸﺛ ‪‬ﻢ ﺳ‪‬ﺎ ‪‬ﺭ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ﹸﺫ« ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺖ‪ :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬
‫‪‬ﺟ‪‬ﺒ ٍﻞ« ﹸﻗ ﹾﻠ ‪‬‬
‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ‪‬ﻳﻚ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﺪﺭِﻱ ﻣ‪‬ﺎ‬ ‫ﺖ‪ :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬
‫‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ‪‬ﻳﻚ‪ ،‬ﹸﺛ ‪‬ﻢ ﺳ‪‬ﺎ ‪‬ﺭ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ﹸﺫ« ﹸﻗ ﹾﻠ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ‬
‫ﺖ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠﻢ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﺣ ‪‬ﻖ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ِﻋﺒ‪‬ﺎﺩِ ِﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﻩ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪‬ﺣ ‪‬ﻖ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ« ﹸﻗ ﹾﻠ ‪‬‬
‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ‪‬ﻳﻚ‪ ،‬ﹶﻓﻘﹶـﺎ ﹶﻝ‪» :‬ﻫ‪‬ـ ﹾﻞ‬ ‫ﺖ‪ :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫‪‬ﺷ‪‬ﻴﺌﹰﺎ« ﹸﺛ ‪‬ﻢ ﺳ‪‬ﺎ ‪‬ﺭ ﺳ‪‬ﺎ ‪‬ﻋﺔﹰ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ﹸﺫ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ« ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠﻢ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﺣ ‪‬ﻖ ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﱠـ ِﻪ ﹶﺃ ﹾﻥ ﹶﻻ‬
‫‪‬ﺗ ‪‬ﺪﺭِﻱ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﻖ ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ« ﹸﻗ ﹾﻠ ‪‬‬
‫‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ«‪.٢٧‬‬

‫‪ - ٢٦‬ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )‪(٣٩٥ /٦‬‬

‫‪ - ٢٧‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪- ١٧٠٩ - ٥٩٦٧(٦٢٢ :‬ﺻﺤﻴﺢ ﻣﺴـﻠﻢ )‪] (٣٠) ٥٠ - ٤٨ (٥٨ /١‬ﺵ‬
‫)ﺭﺩﻑ ﺍﻟﻨﱯ  ( ﺍﻟﺮﺩﻑ ﻭﺍﻟﺮﺩﻳﻒ ﻫﻮ ﺍﻟﺮﺍﻛﺐ ﺧﻠﻒ ﺍﻟﺮﺍﻛﺐ )ﻣﺆﺧﺮﺓ ﺍﻟﺮﺣﻞ( ﻫﻮ ﺍﻟﻌﻮﺩ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺧﻠﻒ ﺍﻟﺮﺍﻛﺐ )ﻟﺒﻴﻚ ﺭﺳﻮﻝ ﺍﷲ‬

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‫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 ﲟﻨ‪‬ﻄﻮﻗﻪ‪ ،‬ﻭﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﱵ ﻳﺴﺘﺤﻘﻬﺎ‬
‫ﺇﻥ ﻓﺮ‪‬ﻁ 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
‫ﺤ‪‬ﺒﻠِـﻲ‪،‬‬
‫ﻱ ﺍﹾﻟ ‪‬‬
‫ﻳﺄﰐ ﺑﻌﻤﻞ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﺸﻬﺪ ﻟﺬﻟﻚ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎِﻓ ِﺮ ‪‬‬
‫ﻼ‬
‫ﺺ ‪‬ﺭﺟ‪‬ـ ﹰ‬ ‫ﺨﱢﻠ ‪‬‬ ‫ﷲ ‪ِ:-  -‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬‬ ‫ﷲ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎﺹِ‪ ،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺖ ‪‬ﻋ ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺠ ﱟﻞ ‪‬ﻣ ‪‬ﺪ ﺍﹾﻟ‪‬ﺒﺼ‪‬ـﺮِ‪،‬‬ ‫ﺠﻼﹰ‪ ،‬ﹸﻛ ﱡﻞ ِﺳ ِ‬ ‫ﲔ ِﺳ ِ‬ ‫ﺴ ِﻌ ‪‬‬ ‫ﺴ ‪‬ﻌ ﹰﺔ ‪‬ﻭِﺗ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺗ ‪‬‬
‫ﻼِﺋ ِﻖ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﹶﻓ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﺨﹶ‬‫ﺱ ﺍﹾﻟ ‪‬‬
‫ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻲ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺅ‪‬ﻭ ِ‬
‫ﻚ ‪‬ﻋ ﹾﺬ ‪‬ﺭ ﹶﺃ ‪‬ﻭ‬
‫ﻚ ﹶﻛ‪‬ﺘ‪‬ﺒﺘِﻲ ﺍﹾﻟﺤ‪‬ﺎِﻓﻈﹸﻮﻥﹶ؟ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻻ ﻳ‪‬ﺎ ‪‬ﺭﺏ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﹶﺃﹶﻓﹶﻠ ‪‬‬ ‫ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﹶﺃ‪‬ﺗ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ؟ ﺃﹶ ﹶﻇﹶﻠ ‪‬ﻤ ‪‬‬
‫ﻚ‬
‫ﺴ‪‬ﻨﺔﹰ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ﹸﻇﻠﹾـ ‪‬ﻢ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬ ‫ﻚ ِﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﺣ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻻ ﻳ‪‬ﺎ ‪‬ﺭﺏ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﺑﻠﹶﻰ‪ِ ،‬ﺇ ﱠﻥ ﹶﻟ ‪‬‬ ‫ﺴ‪‬ﻨﺔﹲ؟ ﹶﻓ‪‬ﻴ‪‬ﺒ ‪‬ﻬ ‪‬‬
‫‪‬ﺣ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـﻮﹸﻟﻪ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸـﻮ ﹸﻝ‪ :‬ﺍ ‪‬ﺣﻀ‪‬ـ ‪‬ﺮ‬ ‫ﺝ ﹶﻟ ‪‬ﻪ ِﺑﻄﹶﺎﹶﻗ ﹰﺔ ﻓِﻴﻬ‪‬ﺎ‪ :‬ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫ﺨ ِﺮ ‪‬‬
‫ﺍﹾﻟ‪‬ﻴ ‪‬ﻮﻡ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻚ ﹶﻻ ‪‬ﺗ ﹾﻈﹶﻠ ‪‬ﻢ‪ .‬ﻗﹶـﺎ ﹶﻝ‪ :‬ﹶﻓﺘ‪‬ﻮﺿ‪‬ـ ‪‬ﻊ‬ ‫ﻼﺕِ؟ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ِ :‬ﺇ‪‬ﻧ ‪‬‬ ‫ﺠﱠ‬
‫ﺴِ‬‫‪‬ﻭ ‪‬ﺯ‪‬ﻧﻚ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺏ‪ ،‬ﻣ‪‬ﺎ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟِﺒﻄﹶﺎﹶﻗ ﹸﺔ ‪‬ﻣ ‪‬ﻊ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫ﷲ‬
‫ﻼ ‪‬ﻳﹾﺜ ﹸﻘ ﹸﻞ ﺍﺳ‪‬ـ ‪‬ﻢ ﺍ ِ‬
‫ﺖ ﺍﹾﻟِﺒﻄﹶﺎﹶﻗﺔﹸ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ﹶ‬
‫ﻼﺕ‪ ،‬ﻭﹶﺛ ﹸﻘﹶﻠ ‪‬‬
‫ﺠﱠ‬‫ﺴِ‬‫ﺖ ﺍﻟ ‪‬‬‫ﺕ ﻓِﻲ ِﻛ ﱠﻔﺔٍ‪ ،‬ﻭ‪‬ﺍﹾﻟِﺒﻄﹶﺎﹶﻗ 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 ‪‬ﺣﺪ‪‬ﺍ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ« ﻗﹶﺎﻟﹸﻮﺍ‪:‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪» :‬ﹶﻟ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﻣﺎ ﺟﺎﺀ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ‪ » :‬ﻭ ﹶﻻ ﹶﺃﻧ‪‬ﺎ‪ِ ،‬ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻤ ‪‬ﺪﻧِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﺔٍ‪ ،‬ﺳ ‪‬ﺪﺩ‪‬ﻭﺍ ‪‬ﻭﻗﹶﺎ ِﺭﺑ‪‬ﻮﺍ‪ ،‬ﻭ‪‬ﺍ ﹾﻏﺪ‪‬ﻭﺍ ‪‬ﻭﺭ‪‬ﻭﺣ‪‬ﻮﺍ‪،‬‬ ‫‪‬ﻭ ﹶﻻ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﺗ‪‬ﺒﹸﻠﻐ‪‬ﻮﺍ« "‪ ٢٩‬ﻓﺈﻥ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻟﻴﺲ ﻣﻘﺎﺑﻠﺔ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺗﻮﺟـﺐ‬ ‫ﺼ ‪‬ﺪ ﺍﻟ ﹶﻘ ‪‬‬
‫ﺠﺔِ‪ ،‬ﻭ‪‬ﺍﻟ ﹶﻘ ‪‬‬‫‪‬ﻭ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﻣِ ‪‬ﻦ ﺍﻟ ‪‬ﺪﹾﻟ ‪‬‬
‫ﻚ‬
‫ﺠ‪‬ﻨ ﹶﺔ ِﺑﻤ‪‬ﺎ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ { ]ﺍﻟﻨﺤﻞ‪ [٣٢ :‬ﻭﻗﻮﻟﻪ‪ } :‬ﻭِﺗ ﹾﻠ ‪‬‬ ‫ﺍﻷﺩﺍﺀ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ } :‬ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﺠ‪‬ﻨ ﹸﺔ ﺍﱠﻟﺘِﻲ ﺃﹸﻭ ِﺭﹾﺛ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ { ]ﺍﻟﺰﺧﺮﻑ‪ [٧٢ :‬ﻭﻗﻮﻟﻪ‪ِ} :‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ 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 ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺟﺰ‪‬ﺍ ًﺀ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ‬
‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﺃ ‪‬‬‫ﺤ ‪‬ﺰﻧ‪‬ﻮ ﹶﻥ )‪ (١٣‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻑ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺍ ‪‬ﺳ‪‬ﺘﻘﹶﺎﻣ‪‬ﻮﺍ ﹶﻓﻠﹶﺎ ‪‬ﺧ ‪‬ﻮ ‪‬‬
‫‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ )‪] { (١٤‬ﺍﻷﺣﻘﺎﻑ‪ [١٤ ،١٣ :‬ﻭﻗﻮﻟﻪ‪ } :‬ﹸﻛﻠﹸﻮﺍ ﻭ‪‬ﺍ ‪‬ﺷ ‪‬ﺮﺑ‪‬ﻮﺍ ‪‬ﻫﻨِﻴﺌﹰﺎ ِﺑﻤ‪‬ﺎ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬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 ﹸﺃ‪‬ﺑ ‪‬ﻲ ﺑ‪‬ـ ‪‬ﻦ‬‫ﺍﻟﺸﻨﻴﻊ ﺍﻟﺬﻱ ﳚ ﱡﻞ ﻋﻨﻪ ﺣﻜﻤﺎﺀ ﺍﻟﺒﺸﺮ ﻭﻓﻀﻼﺅﻫﻢ‪ .‬ﻓﺈﻥ ﻗﻴﻞ ﻣﺎ ﻣﻌﲎ ﺍ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺪ‪‬ﻳﹶﻠ ِﻤﻲ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫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 ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﹶﻟﻬ‪‬ـ ‪‬ﻢ‬‫ﺿ ِﻪ ‪‬ﻋ ﱠﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻇﹶﺎِﻟ ٍﻢ ﹶﻟ ‪‬ﻬﻢ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻬﻢ‪ ‬ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺏ ﹶﺃ ‪‬ﻫ ﹶﻞ ‪‬ﺳﻤ‪‬ﺎﻭ‪‬ﺍِﺗ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﻫ ﹶﻞ ﹶﺃ ‪‬ﺭ ِ‬
‫ﺍﻟﱠﻠﻪ‪ ‬ﹶﻟ ‪‬ﻮ ‪‬ﻋ ﱠﺬ ‪‬‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺆ‪ِ ‬ﻣ ‪‬ﻦ ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﺪﺭِ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﻣ‪‬ـﺎ‬‫ﺖ ِﻣﹾﺜ ﹶﻞ ﹸﺃ ‪‬ﺣ ٍﺪ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻣ‪‬ﺎ ﹶﻗِﺒﹶﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬‬
‫ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻬﻢ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ﹶﻔ ﹾﻘ ‪‬‬
‫ﺖ ﺍﻟﻨ‪‬ـﺎ ‪‬ﺭ«‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻫﺬﹶﺍ‪ ،‬ﹶﻟ ‪‬ﺪ ‪‬ﺧ ﹾﻠ ‪‬‬ ‫ﺨ ِﻄﹶﺌﻚ‪ ،‬ﻭﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ‪‬ﻙ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻟ‪‬ﻴﺼِﻴ‪‬ﺒﻚ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻟ‪‬ﻴ ‪‬‬ ‫ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬‬
‫ﺖ ‪‬ﺣ ﹶﺬ‪‬ﻳ ﹶﻔ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ‪‬ﻴﻤ‪‬ﺎﻥِ‪ ،‬ﻓﻘﹶﺎ ﹶﻝ ِﻣﹾﺜ ﹶﻞ ﹶﻗ ‪‬ﻮِﻟﻪِ‪ ،‬ﺛﹸـ ‪‬ﻢ‬ ‫ﺴﻌ‪‬ﻮﺩٍ‪ ،‬ﻓﻘﹶﺎ ﹶﻝ ﻣِﹾﺜ ﹶﻞ ﹶﻗ ‪‬ﻮِﻟﻪِ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﻚ‪ ٣٠.‬ﻓﻬﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﺗﻘﺼـﲑ ﺍﻟﻌﺒـﺎﺩ ﰲ‬ ‫ﺤ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ِ -  -‬ﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺖ ‪‬ﺯﻳ‪ ‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺛﹶﺎِﺑﺖٍ‪ ،‬ﹶﻓ ‪‬‬ ‫ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫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 ﱠﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻇﹶﺎِﻟ ٍﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻢ(‪.‬‬
‫ﺏ ﹶﺃ ‪‬ﻫ ﹶﻞ ‪‬ﺳﻤ‪‬ﺎﻭ‪‬ﺍِﺗ ِ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 ،‬ﻭﻗﺼ‪‬ﺪ 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 ‪‬ﻭﺟ‪‬ـ ‪‬ﺮ‪‬ﻳ ‪‬ﻦ ِﺑﻬِـ ‪‬ﻢ‬ ‫ﺤ ِﺮ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ﹸﻔ ﹾﻠ ِ‬
‫ﺴ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻭﻛﻔﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬
‫ﻂ ِﺑﻬِـ ‪‬ﻢ‬‫ﺝ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﻣﻜﹶﺎ ٍﻥ ‪‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹸﺃﺣِـﻴ ﹶ‬‫ﻒ ‪‬ﻭﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬‫ﺻ ‪‬‬ ‫ِﺑﺮِﻳ ٍﺢ ﹶﻃ‪‬ﻴ‪‬ﺒ ٍﺔ ‪‬ﻭﹶﻓ ِﺮﺣ‪‬ﻮﺍ ِﺑﻬ‪‬ﺎ ﺟ‪‬ﺎ َﺀ‪‬ﺗﻬ‪‬ﺎ ﺭِﻳ ‪‬ﺢ ﻋ‪‬ﺎ ِ‬
‫ﺠ‪‬ﻴ‪‬ﺘﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﹶﻟ‪‬ﻨﻜﹸﻮ‪‬ﻧ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪‬ﺎ ِﻛﺮِﻳ ‪‬ﻦ )‪ (٢٢‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ‪‬ﻧﺠ‪‬ـﺎ ‪‬ﻫ ‪‬ﻢ ِﺇﺫﹶﺍ ﻫ‪‬ـ ‪‬ﻢ‬ ‫ﲔ ﹶﻟ ‪‬ﻪ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﹶﻟِﺌ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺼ ‪‬‬
‫ﺨِﻠ ِ‬
‫‪‬ﺩﻋ‪‬ﻮ‪‬ﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟﺪ‪‬ﻧﻴ‪‬ﺎ ﹸﺛ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ ِﺟ ‪‬ﻌ ﹸﻜ ‪‬ﻢ‬
‫ﻉ ﺍﹾﻟ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬
‫ﺱ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺑ‪ ‬ﻐ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺤ ‪‬ﻖ ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺽ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﹾﻟ ‪‬‬
‫‪‬ﻳ‪‬ﺒﻐ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟﺄﹶ ‪‬ﺭ ِ‬
‫ﹶﻓ‪‬ﻨ‪‬ﻨ‪‬ﺒﹸﺌ ﹸﻜ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬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 ﻷ‪‬ﺎ ﻓﻀﻞ ﺇﳍﻲ ﻻ ﻳﺴﺘﺤﻘﻬﺎ‬
‫ﺇﻻ ﺍﳌﻮﺣﺪﻭﻥ ﳌﺎ ﺑﻴﻨﺘﻪ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ‪.‬‬
‫ﺠ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻧﺸ‪‬ـﺎ ُﺀ‬
‫ﻭﺃﻣﺎ ﺇﻥ ﻗﺼﺪ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﻓﻠﻪ ﻣﺎ ﻃﻠﺐ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﹾﻌ‪‬ﺎ ِﺟﹶﻠ ﹶﺔ ‪‬ﻋ ‪‬‬
‫ﺼﻠﹶﺎﻫ‪‬ﺎ ‪‬ﻣ ﹾﺬﻣ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﺪﺣ‪‬ﻮﺭ‪‬ﺍ )‪ (١٨‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭ ‪‬ﺳﻌ‪‬ﻰ ﹶﻟﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﻌ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ‬
‫ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻧﺮِﻳ ‪‬ﺪ ﹸﺛ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻪ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺙ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ﻧ‪‬ـ ِﺰ ‪‬ﺩ‬
‫ﺸﻜﹸﻮﺭ‪‬ﺍ )‪] { (١٩‬ﺍﻹﺳﺮﺍﺀ‪ [:‬ﻭﻟﻘﻮﻟﻪ‪ } :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮِﻳ ‪‬ﺪ ‪‬ﺣ ‪‬ﺮ ﹶ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﺳ ‪‬ﻌ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺐ { ]ﺍﻟﺸـﻮﺭﻯ‪[٢٠ :‬‬ ‫ﺙ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻧ ‪‬ﺆِﺗ ِﻪ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ 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
‫ﺨﺴ‪‬ـﻮ ﹶﻥ )‪(١٥‬‬ ‫ﻑ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ‪‬ﺒ ‪‬‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﺯِﻳ‪‬ﻨ‪‬ﺘﻬ‪‬ﺎ ‪‬ﻧ ‪‬ﻮ ‪‬‬
‫ﻭﻗﻮﻟﻪ‪ } :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﺻ‪‬ﻨﻌ‪‬ﻮﺍ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭﺑ‪‬ﺎ ِﻃ ﹲﻞ ﻣ‪‬ﺎ ﻛﹶـﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸـﻮ ﹶﻥ )‪{(١٦‬‬ ‫ﻂ ﻣ‪‬ﺎ ‪‬‬ ‫ﺲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ِﺇﻟﱠﺎ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﺣِﺒ ﹶ‬ ‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﷲ ﻟﹶﺎ ‪‬ﻳ ﹾﻈِﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ـﺎ‬
‫ﷲ ‪ِ» :-  -‬ﺇ ﱠﻥ ﺍ َ‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟﻚٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫]ﻫﻮﺩ‪ [١٦ ،١٥ :‬ﻭﳊﺪﻳﺚ ﹶﺃ‪‬ﻧ ِ‬
‫ﺕ ﻣ‪‬ﺎ ‪‬ﻋ ِﻤ ﹶﻞ ِﺑﻬ‪‬ﺎ ِﻟﱠﻠ ِﻪ ﻓِﻲ‬
‫ﺴﻨ‪‬ﺎ ِ‬ ‫ﺤ‪‬‬
‫ﺠﺰ‪‬ﻯ ِﺑﻬ‪‬ﺎ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮﺓِ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟﻜﹶﺎِﻓ ‪‬ﺮ ﹶﻓ‪‬ﻴ ﹾﻄ ‪‬ﻌ ‪‬ﻢ ِﺑ ‪‬‬ ‫ﺴ‪‬ﻨ ﹰﺔ‪ ،‬ﻳ ‪‬ﻌﻄﹶﻰ ِﺑﻬ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﺣ ‪‬‬
‫ﺠﺰ‪‬ﻯ ِﺑﻬ‪‬ﺎ«‪ ٣١‬ﻭﻫﻮ ﻛﺬﻟﻚ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻌﺪﻝ ﺍﻹﳍﻲ‬ ‫ﺴ‪‬ﻨ ﹲﺔ ‪‬ﻳ ‪‬‬
‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪ ،‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﺃ ﹾﻓﻀ‪‬ﻰ ِ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} :‬ﻭ‪‬ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﹶﻛﻔﹶـﺮ‪‬ﻭﺍ‬
‫ﺠ ‪‬ﺪ ‪‬ﻩ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﻩ ﹶﻓ ‪‬ﻮﻓﱠـﺎ ‪‬ﻩ‬
‫ﺴ‪‬ﺒ ‪‬ﻪ ﺍﻟ ﱠﻈﻤ‪‬ﺂ ﹸﻥ ﻣ‪‬ﺎ ًﺀ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻩ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﺤ‪‬‬‫ﺏ ِﺑﻘِﻴ ‪‬ﻌ ٍﺔ ‪‬ﻳ ‪‬‬
‫ﺴﺮ‪‬ﺍ ٍ‬
‫ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬‬
‫ﺏ{ ]ﺍﻟﻨﻮﺭ‪ [٣٩ :‬ﻓﻬﻮ ﻟﻔﻌﻞ ﺍﻟﻜﺎﻓﺮ ﻋﻤﻮﻣﹰﺎ ﺣﺴﻨﻪ ﻭﺳﻴﺌﻪ‪ ،‬ﺻﺎﳊﻪ ﻭﻓﺎﺳـﺪﻩ‪،‬‬ ‫ﺤﺴ‪‬ﺎ ِ‬ ‫ِﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ِ‬
‫ﻭﺇﻥ ‪‬ﺣﻤِﻞ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﲣﺼﻴﺼﹰﺎ ﻓﻼ ﺗﻌﺎﺭﺽ ﻷﻥ ﻋﻤﻞ ﺍﻟﻜﺎﻓﺮ ﻻ ﻳﻨﺠﻴﻪ ﻣﻦ ﺍﻟﻨـﺎﺭ ﺑﺎﻟﻜﻠﻴ‪‬ـﺔ ﻭﺇﻥ‬
‫ﻱ ﺍﻟﻌﻄﺸﺎﻥ ﰲ ﺍﻟﺼـﺤﺮﺍﺀ‬
‫ﻛﺎﻥ ﳜﻔﻒ ﻋﻨﻪ ﻣﻦ ﻋﺬﺍ‪‬ﺎ 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 ﻭﻗﻴﺎﻣ‪‬ﻪ 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 ،‬ﻭ‪‬ﺬﺍ 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[‬

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‫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 ِﻮﻳ‪‬ﺘﻬﻢ ﻭﻓﺮﺍﻏﹸﻬﺎ ﻣـﻦ ﻋﻈﻤـﺔ ﺍﷲ‬
‫ﻭﻫﻴﺒﺘﻪ ﻭﻟﻮ ﻛﺎﻥ ﷲ ﺗﻌﺎﱃ ﺗﻌﺰﻳﺰ ﰲ ﻗﻠﻮ‪‬ﻢ ﳌﺎ ﺟﺮﺅ‪‬ﻭﺍ 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 ﺇﻧ‪‬ﺎ ﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻌﻤﻲ ﻭﺍﻟﻀﻼﻟﺔ‪.‬‬
‫ﺣﲔ ﻭﻗﻊ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻮﻗﻌﻪ ﻣﻦ ﻗﻠﻮﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﳌﺨﺒﺘﲔ ﻟﻪ ﻓﺈ‪‬ﻢ ﻧﺴﺒﻮﺍ ﻛﻞ ﻣﺎ ﻳﻘﻊ ﳍﻢ ﻣﻦ ﻓﻀﻞ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻢ ﺃﻫﻞ ﺍﳊﻤﺪ ﻟﺮ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﺳﻴﻜﻮﻧﻮﻥ ﻛﺬﻟﻚ ﰲ ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﺇﺫ ﲪﺪ ﺍﷲ ﺗﻌـﺎﱃ ﰲ‬
‫ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﲪﺪﻩ ﺣﲔ ﻳﺮﻭﻥ ﺻﺪﻕ ﻭﻋﺪِﻩ ﻭﻭﻋﻴ ِﺪﻩ ﻷ‪‬ﻢ ﻻ ﻳﺮﻭﻥ ﳍﻢ ﺣﻖ ﻭﺍﺟﺐ ﻋﻠﻰ ﻣـﻮﻻﻫﻢ‬
‫ﺍﳌﻨﻌﻢ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺍﻟﻨﻌﻢ ﻛﻠﻤﺎ ﻏﻤﻂ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻣﺘﻸﺕ ﻗﻠﻮﺑ‪‬ﻬﻢ ﲪﺪﹰﺍ ﻟـﺮ‪‬ﻢ ﺣـﱴ‬
‫ﻳﺼﲑ ‪‬ﻢ ﺍﻷﻣﺮ ﺇﱃ ﺍﳊﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲢﺖ ﻟﻮﺍﺀ ﺍﳊﻤﺪ‪ ٣٢‬ﺍﻟﺬﻱ ﳜﺘﺺ ﺑﻪ ﺃﻋﻈﻢ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﲰ‪‬ﺎﻩ ﺍﷲ ﺃﲪ ‪‬ﺪ ﻭﳏﻤﺪﹰﺍ‪.‬‬
‫ﻭﺃﺳﺎﺱ ﺍﻟﻜﻔﺮ ﻧﺴﺒﺔ ﺍﻟﻨﻌﻢ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﻦ ﺍﳌﺸﺮﻛﲔ } ‪‬ﻭﹶﻟِﺌ ‪‬ﻦ ﹶﺃ ﹶﺫ ﹾﻗﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ِﻣﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ‬
‫ﺴﻨ‪‬ﻰ ﹶﻓﹶﻠ‪‬ﻨ‪‬ﻨ‪‬ﺒﹶﺌ ‪‬ﻦ‬
‫ﺤ‪‬‬‫ﺖ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ ِﺇ ﱠﻥ ﻟِﻲ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻟ ﹾﻠ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻪ ﹶﻟ‪‬ﻴﻘﹸﻮﹶﻟ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﻟِﻲ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹸﻇ ‪‬ﻦ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﻗﹶﺎِﺋ ‪‬ﻤ ﹰﺔ ‪‬ﻭﹶﻟِﺌ ‪‬ﻦ ‪‬ﺭ ِﺟ ‪‬ﻌ ‪‬‬
‫ﺿﺮ‪‬ﺍ َﺀ ‪‬ﻣ ‪‬‬
‫‪‬‬
‫ﻆ { ]ﻓﺼﻠﺖ‪ [٥٠ :‬ﻭﻣﻌﲎ ﻗﻮﳍﻢ‪ :‬ﺃﻱ ﺃﱐ ﻣﺴـﺘﺤﻖ‬ ‫ﺏ ﹶﻏﻠِﻴ ٍ‬ ‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺑﻤ‪‬ﺎ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ‪‬ﻭﹶﻟ‪‬ﻨﺬِﻳ ﹶﻘ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ٍ‬
‫ﳍﺬﻩ ﺍﻟﻨﻌﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻗﺎﺭﻭﻥ‪ِ} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺃﹸﻭﺗِﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ِﻋ ﹾﻠ ٍﻢ ِﻋ‪‬ﻨﺪِﻱ{ ]ﺍﻟﻘﺼﺺ‪ [٧٨ :‬ﺃﻱ ﺃﺗﺘﲏ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﳌـﺎ‬
‫ﻋﻨﺪﻱ ﻣﻦ ﺃﺳﺒﺎ‪‬ﺎ 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 ‪‬ﺮﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻢ ﻣ‪‬ـﺎ ‪‬ﺗ ‪‬ﻤﻨ‪‬ـﻮ ﹶﻥ‬
‫ﲔ )‪(٦٠‬‬ ‫ﺤ ‪‬ﻦ ِﺑ ‪‬ﻤﺴ‪‬ـﺒ‪‬ﻮِﻗ ‪‬‬ ‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ‪‬ﺭﻧ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬ﻦ ﺍﹾﻟﺨ‪‬ﺎِﻟﻘﹸﻮ ﹶﻥ )‪ (٥٩‬ﻧ ‪‬‬
‫ﺨﹸﻠﻘﹸﻮ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻡ ‪‬ﻧ ‪‬‬
‫)‪ (٥٨‬ﹶﺃﹶﺃﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺸﹶﺄ ﹶﺓ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ﹶﻓﹶﻠ ‪‬ﻮﻟﹶـﺎ ﺗ‪‬ـ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ‬ ‫ﺸﹶﺌ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ )‪ (٦١‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋِﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﺍﻟ‪‬ﻨ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻧ‪‬ﺒ ‪‬ﺪ ﹶﻝ ﹶﺃ ‪‬ﻣﺜﹶﺎﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻧ‪‬ﻨ ِ‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺣﻄﹶﺎﻣ‪‬ﺎ ﹶﻓ ﹶﻈ ﹾﻠ‪‬ﺘ ‪‬ﻢ‬
‫ﺤ ‪‬ﻦ ﺍﻟﺰ‪‬ﺍ ِﺭﻋ‪‬ﻮ ﹶﻥ )‪ (٦٤‬ﹶﻟ ‪‬ﻮ ‪‬ﻧﺸ‪‬ﺎ ُﺀ ﹶﻟ ‪‬‬ ‫ﺤ ‪‬ﺮﺛﹸﻮ ﹶﻥ )‪ (٦٣‬ﹶﺃﹶﺃ ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﺰ ‪‬ﺭﻋ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻡ ‪‬ﻧ ‪‬‬ ‫)‪ (٦٢‬ﹶﺃﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺽ ﹶﻟ‪‬ﻴﻘﹸﻮﹸﻟ ‪‬ﻦ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬‫ﺴﻤ‪‬ﺎ ‪‬ﻭﺍ ِ‬ ‫‪‬ﺗ ﹶﻔ ﱠﻜﻬ‪‬ﻮ ﹶﻥ )‪] {(٦٥‬ﺍﻟﻮﺍﻗﻌﺔ‪ [٦٥ - ٥٨ :‬ﻭﻛﻘﻮﻟﻪ‪ } :‬ﻭﹶﻟِﺌ ‪‬ﻦ ‪‬ﺳﹶﺄﹾﻟ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫ﺽ ‪‬ﻣ ‪‬ﻬﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺳ‪‬ﺒﻠﹰﺎ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﻬﺘ‪‬ـﺪ‪‬ﻭ ﹶﻥ )‪(١٠‬‬ ‫‪‬ﺧﹶﻠ ﹶﻘ ‪‬ﻬ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ )‪ (٩‬ﺍﱠﻟﺬِﻱ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺝ‬
‫ﺨ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ )‪ (١١‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﹾـﹶﺄ ‪‬ﺯﻭ‪‬ﺍ ‪‬‬ ‫ﻚ ‪‬ﺗ ‪‬‬
‫ﺸ ‪‬ﺮﻧ‪‬ﺎ ِﺑ ِﻪ ‪‬ﺑ ﹾﻠ ‪‬ﺪ ﹰﺓ ‪‬ﻣ‪‬ﻴﺘ‪‬ﺎ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ِﺑ ﹶﻘ ‪‬ﺪ ٍﺭ ﹶﻓﹶﺄ‪‬ﻧ ‪‬‬
‫ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘﻮ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ﻇﹸﻬ‪‬ﻮ ِﺭ ِﻩ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ﹾﺬ ﹸﻛﺮ‪‬ﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ‪‬ﺭ‪‬ﺑﻜﹸـ ‪‬ﻢ‬‫ﻚ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧﻌ‪‬ﺎ ِﻡ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ﹶﻛﺒ‪‬ﻮ ﹶﻥ )‪ِ (١٢‬ﻟ‪‬ﺘ ‪‬‬ ‫ﹸﻛﱠﻠﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣﻦ‪ ‬ﺍﹾﻟ ﹸﻔ ﹾﻠ ِ‬

‫ﺸ ‪‬ﻖ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍ َﻷ ‪‬ﺭﺽ‪ ،‬ﻭﹶﺃ ‪‬ﻭ ﹸﻝ ﺷ‪‬ـﺎِﻓﻊٍ‪،‬‬

‫ﺨﺮ‪ ،‬ﻭﹶﺃ ‪‬ﻭ ﹸﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ‪‬ﻨ ‪‬‬ ‫‪ - ٣٢‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﷲِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ‪ :-  -‬ﹶﺃﻧ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﻭﹶﻟ ِﺪ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭ ﹶﻻ ﹶﻓ ‪‬‬
‫ﺤﺘِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ‪ .‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪ (٦٤٧٨) (٣٩٨‬ﺻﺤﻴﺢ‬ ‫ﺤ ‪‬ﻤﺪِ‪ ،‬ﺗ ‪‬‬
‫ﺸ ﱠﻔﻊٍ‪ِ ،‬ﺑ‪‬ﻴﺪِﻱ ِﻟﻮ‪‬ﺍ ُﺀ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﻣ ‪‬‬

‫‪٢٥‬‬
‫ﲔ )‪ (١٣‬ﻭِﺇﻧ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬ﻤ‪‬ﻨ ﹶﻘِﻠﺒ‪‬ﻮ ﹶﻥ‬
‫ﺨ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﻭﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ﹾﻘ ِﺮِﻧ ‪‬‬
‫ِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻮ‪‬ﻳ‪‬ﺘ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ‪‬ﺗﻘﹸﻮﻟﹸﻮﺍ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ‪‬ﺳ ‪‬‬
‫)‪] {(١٤‬ﺍﻟﺰﺧﺮﻑ‪.[:‬‬
‫ﺐ ﻟﺰﻳﺎﺩ‪‬ﺎ ﻭﺍﻟﱪﻛﺔ ﻓﻴﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭِﺇ ﹾﺫ ‪‬ﺗﹶﺄ ﱠﺫ ﹶﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻟِﺌ ‪‬ﻦ‬‫ﻭﺗﺬﻛﱡﺮ ﺍﻟﻨﻌﻢ ﻭﲪ‪‬ﺪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ﺳﺒ ‪‬‬
‫ﺸﺪِﻳ ‪‬ﺪ{ ]ﺇﺑﺮﺍﻫﻴﻢ‪ ٣٣[٧ :‬ﺑﻞ ﺇﻥ ﺃﻋﻈﻢ ﻣﺎ ﻳ‪‬ﺴﺄﻝ ﺑﻪ ﺍﻹﻧﺴﺎﻥ‬ ‫‪‬ﺷ ﹶﻜ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﹶﻟﹶﺄﺯِﻳ ‪‬ﺪ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟِﺌ ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ‪‬ﺗ ‪‬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 ﻳ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻩ ﻭﻻ ﻳ‪‬ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺷ‪‬ﻴﺌﹰﺎ " ﺍﳌﹸﺮﺍﺩ ﺑِﺎﻟﻌِﺒﺎ ‪‬ﺩ ِﺓ ﻋ‪ ‬ﻤ ﹸﻞ ﺍﻟﻄﹼﺎﻋﺎ ِ‬
‫ﺾ ﺍﻟ ﹶﻜ ﹶﻔ ‪‬ﺮ ِﺓ ﻛﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ‬
‫‪‬ﻋﻠﹶﻴﻬﺎ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﺍﻟﺸ‪‬ﺮ ِﻙ َﻷ‪‬ﻧ ‪‬ﻪ ﺗ‪‬ﻤﺎ ‪‬ﻡ ﺍﻟﺘ‪‬ﻮﺣِﻴ ِﺪ ‪ ،‬ﻭﺍﳊِﻜ ‪‬ﻤ ﹸﺔ ﻓِﻲ ﻋ‪‬ﻄ ِﻔ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﻌِﺒﺎﺩ‪‬ﺓ ﹶﺃﻥﱠ ﺑ‪‬ﻌ ‪‬‬
‫ﻚ ‪ ،‬ﻭ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﺃ ﱠﻥ ﺍﳉﹸﻤﻠﹶـﺔ ﺣﺎِﻟﻴ‪‬ـ ﹲﺔ‬ ‫ﻁ ﻧ‪‬ﻔﻲ ﹶﺫِﻟ ‪‬‬ ‫ﹶﺃ‪‬ﻧﻬ‪‬ﻢ ﻳ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﺍﷲ ﻭﹶﻟ ِﻜ‪‬ﻨﻬ‪‬ﻢ ﻛﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﺁِﻟ ‪‬ﻬ ﹰﺔ ﺃﹸﺧﺮ‪‬ﻯ ﻓﺎﺷ‪‬ﺘ ‪‬ﺮ ﹶ‬
‫ﻭﺍﻟﺘ‪‬ﻘﺪِﻳ ‪‬ﺮ ﻳ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ﻓِﻲ ﺣﺎ ِﻝ ‪‬ﻋ ‪‬ﺪ ِﻡ ﺍﻹِﺷﺮﺍ ِﻙ ِﺑ ِﻪ ‪ .‬ﻗﺎ ﹶﻝ ﺍﺑﻦ ِﺣﺒ‪‬ﺎ ﹶﻥ ‪ :‬ﻋِﺒﺎﺩ‪‬ﺓ ﺍﷲ ﺇِﻗـﺮﺍﺭ ﺑِﺎﻟﻠﱢﺴـﺎ ِﻥ ﻭﺗ‪‬ﺼـﺪِﻳﻖ‬
‫ﻚ " ﹶﻓ ‪‬ﻌ‪‬ﺒ ‪‬ﺮ ﺑِﺎﻟﻔِﻌ ِﻞ ﻭﻟﹶـﻢ‬
‫ﺡ ‪ ،‬ﻭِﻟﻬ‪‬ﺬﺍ ﻗﺎ ﹶﻝ ﻓِﻲ ﺍﳉﹶﻮﺍﺏ " ﻓﹶﻤﺎ ‪‬ﺣ ‪‬ﻖ ﺍﻟﻌِﺒﺎﺩ ﺇِﺫﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮﺍ ﹶﺫِﻟ ‪‬‬ ‫ﺐ ﻭﻋ‪‬ﻤ‪‬ﻞ ﺑِﺎﳉﹶﻮﺍ ِﺭ ِ‬ ‫ﺑِﺎﻟﻘﹶﻠ ِ‬
‫‪‬ﻳ ‪‬ﻌﺒ‪‬ﺮ ﺑِﺎﻟ ﹶﻘﻮ ِﻝ‪.‬‬
‫ﻀﻤِﲑ ﹶﻟﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻣِﻦ ﻗﹶﻮﻟﹸـﻪ ‪" :‬ﻳ‪‬ﻌﺒ‪‬ـﺪ‪‬ﻭ ‪‬ﻩ ﻭﻻ‬ ‫ﻗﹶﻮﻟﻪ ‪" :‬ﻫ‪‬ﻞ ﺗ‪‬ﺪﺭِﻱ ﻣﺎ ‪‬ﺣ ‪‬ﻖ ﺍﻟﻌِﺒﺎﺩ ‪‬ﻋﻠﹶﻰ ﺍﷲ ﺇِﺫﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ " ؟ ﺍﻟ ‪‬‬
‫ﷲ ﻣﺎ ﻭ ‪‬ﻋ ‪‬ﺪﻫ‪‬ﻢ ِﺑ ِﻪ‬
‫ﻚ‪ .‬ﻗﺎ ﹶﻝ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ‪‬ﻲ ‪ :‬ﺣ ‪‬ﻖ ﺍﻟﻌِﺒﺎ ِﺩ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﻳ‪‬ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺷ‪‬ﻴﺌﹰﺎ " ﻓِﻲ ﺭِﻭﺍﻳ‪‬ﺔ ﻣ‪‬ﺴِﻠ ٍﻢ " ﺇِﺫﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮﺍ ﹶﺫِﻟ ‪‬‬
‫ﳊ ‪‬ﻖ ﺍﱠﻟﺬِﻱ ﻻ ‪‬ﻳﺠ‪‬ـﻮ ‪‬ﺯ ‪‬ﻋﻠﹶﻴـ ِﻪ‬ ‫ﺐ ِﺑﺤ‪‬ﻜ ِﻢ ﻭﻋ ِﺪ ِﻩ ﺍﻟﺼ‪‬ﺪﻕ ‪ ،‬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 ﺍ‪‬ﺘﻤﻊ 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 ﺑﺬﻫﺎ‪‬ﺎ‪ .‬ﺃﻭ ﺳﺤﻖ ﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻟﺸﻌﻮﺭ‪ .‬ﻓﻜﻢ ﻣﻦ ﻧﻌﻤﺔ ﺗﻜﻮﻥ ﺑﺬﺍ‪‬ﺎ 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 :‬‬

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‫ﺐ ‪‬ﻋﻠﹶﻴ ِﻪ ﺷ‪‬ﻲ ٌﺀ ِﺑﺤ‪‬ﻜ ِﻢ ﺍﻷَﻣـ ِﺮ ﺇِﺫ ﻻ‬
‫ﻒ ﻓِﻲ ﺍﻟﻮﻋ ِﺪ ‪ ،‬ﻓﺎﷲ ﺳ‪‬ﺒﺤﺎ‪‬ﻧ ‪‬ﻪ ﻭﺗ‪‬ﻌﺎﻟﹶﻰ ﻻ ‪‬ﻳﺠِ ‪‬‬ ‫ﳋ‪‬ﺒ ِﺮ ﻭﻻ ﺍﳋﹸﻠ ‪‬‬ ‫ﺏ ﻓِﻲ ﺍ ﹶ‬
‫ﺍﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺐ ﺍﻧ‪‬ﺘﻬ‪‬ﻰ‪.‬‬‫ﻒ ﻻ ﻣ‪‬ﻮ ِﺟ ‪‬‬
‫ﺁ ِﻣ ‪‬ﺮ ﻓﹶﻮﹶﻗ ‪‬ﻪ ﻭﻻ ‪‬ﺣﻜ ‪‬ﻢ ﻟِﻠﻌ‪‬ﻘ ِﻞ َﻷ‪‬ﻧ ‪‬ﻪ ﻛﺎ ِﺷ ‪‬‬
‫ﺿ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻭﻓﹶﻀ ﹸﻞ ﻣ‪‬ﻌﺎﺫ ﻭﺣ‪‬ﺴ ‪‬ﻦ ﹶﺃ ‪‬ﺩِﺑ ِﻪ ﻓِﻲ‬ ‫ﲔ ‪‬ﻋﻠﹶﻰ ﺣِﻤﺎ ٍﺭ ‪ ،‬ﻭﻓِﻴ ِﻪ ﺗ‪‬ﻮﺍ ‪‬‬ ‫ﺏ ﺍﺛ‪‬ﻨ ِ‬
‫ﳊﺪِﻳﺚ ﺟ‪‬ﻮﺍ ‪‬ﺯ ‪‬ﺭﻛﹸﻮ ِ‬ ‫ﻭﻓِﻲ ﺍ ﹶ‬
‫ﺏ ‪‬ﻣ ِﱰﹶﻟِﺘ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻭﻓِﻴـ ِﻪ‬‫ﷲ ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ‪ ،‬ﻭﻗﹸﺮ ِ‬ ‫ﺤﻘِﻴ ﹶﻘِﺘ ِﻪ ِﺇﻟﹶﻰ ﻋِﻠﻢ ﺍ ِ‬
‫ﺍﻟﻘﹶﻮ ِﻝ ﻭﻓِﻲ ﺍﻟﻌِﻠ ِﻢ ِﺑ ‪‬ﺮ ‪‬ﺩ ِﻩ ﻟِﻤﺎ ﻟﹶﻢ ‪‬ﻳﺤِﻂ ِﺑ ‪‬‬
‫ﺗ‪‬ﻜﺮﺍ ‪‬ﺭ ﺍﻟﻜﹶﻼ ِﻡ ِﻟﺘ‪‬ﺄﻛِﻴ ِﺪ ِﻩ ﻭﺗ‪‬ﻔﻬِﻴ ِﻤ ِﻪ ‪ ،‬ﻭﺍﺳﺘِﻔﺴﺎﺭ ﺍﻟﺸ‪‬ﻴ ِﺦ ﺗِﻠﻤِﻴ ﹶﺬ ‪‬ﻩ ﻋ‪‬ﻦ ﺍﳊﹸﻜ ِﻢ ِﻟﻴ‪‬ﺨ‪‬ﺘِﺒ ‪‬ﺮ ﻣﺎ ﻋِﻨ ‪‬ﺪ ‪‬ﻩ ﻭ‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﻟﹶـ ‪‬ﻪ ﻣـﺎ‬
‫ﻳ‪‬ﺸﻜِﻞ ‪‬ﻋﻠﹶﻴ ِﻪ ﻣِﻨ ‪‬ﻪ‪.‬‬
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‫ﺱ ﻟِـﹶﺌ ﱠ‬‫ﺸ ِﲑ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻱ ‪ :‬ﻗﺎ ﹶﻝ ﺍﻟ ‪‬ﻌﻠﹶﻤﺎ ُﺀ ﻳ‪‬ﺆﺧ‪‬ﺬ ﻣِﻦ ﻣ‪‬ﻨ ِﻊ ﻣ‪‬ﻌﺎﺫ ﻣِﻦ ﺗ‪‬ﺒ ِ‬ ‫ﺐ ﻓِﻲ ﺷ‪‬ﺮ ِﺣ ِﻪ ﻷَﻭﺍﺋِﻞ ﺍﻟﺒ‪‬ﺨﺎ ِﺭ ‪‬‬ ‫ﻭﻗﺎﻝﹶ ﺍﺑﻦ ‪‬ﺭ ‪‬ﺟ ٍ‬
‫ﻼ ﻳ‪‬ﻘﺼ‪‬ﺮ ﻓﹶﻬ ‪‬ﻤﻬ‪‬ﻢ ﻋ‪‬ﻦ ﺍﳌﹸﺮﺍ ِﺩ ﺑِﻬﺎ ‪ ،‬ﻭﻗﹶﺪ ﺳ‪‬ـ ِﻤﻌ‪‬ﻬﺎ‬ ‫ﺱ ِﻟﹶﺌ ﱠ‬
‫ﻉ ﻓِﻲ ‪‬ﻋﻤ‪‬ﻮ ِﻡ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺺ ﻻ ﺗ‪‬ﺸﺎ ‪‬‬ ‫‪‬ﻳ‪‬ﺘ ِﻜﻠﹸﻮﺍ ﹶﺃ ﱠﻥ ﺃﹶﺣﺎﺩِﻳﺚ ﺍﻟ ‪‬ﺮ ‪‬ﺧ ِ‬
‫ﻣ‪‬ﻌﺎﺫ ﹶﻓﻠﹶﻢ ﻳ‪‬ﺰﺩ‪‬ﺩ ِﺇ ﱠﻻ ﺍﺟﺘِﻬﺎﺩ‪‬ﺍ ﻓِﻲ ﺍﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ﻭﺧ‪‬ﺸ‪‬ﻴ ﹰﺔ ِﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ﻭ ‪‬ﺟ ﱠﻞ ‪ ،‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﻣ‪‬ﻦ ﻟﹶﻢ ﻳ‪‬ﺒﻠﹸﻎ ‪‬ﻣ ِﱰﹶﻟ‪‬ﺘ ‪‬ﻪ ﻓﹶﻼ ﻳ‪‬ﺆ ‪‬ﻣ ‪‬ﻦ ﺃﹶﻥ ‪‬ﻳ ﹶﻘﺼ‪‬ﺮ‬
‫ﺾ ﻋ‪‬ﺼـﺎ ِﺓ‬ ‫ﺿ ‪‬ﻪ ﻣﺎ ﺗ‪‬ﻮﺍ‪‬ﺗ ‪‬ﺮ ﻣِﻦ ‪‬ﻧﺼ‪‬ﻮﺹ ﺍﻟﻜِﺘﺎﺏ ﻭﺍﻟﺴ‪‬ـﻨ‪‬ﺔ ﹶﺃ ﱠﻥ ﺑ‪‬ﻌـ ‪‬‬ ‫ﺍﺗ‪‬ﻜﺎ ﹰﻻ ‪‬ﻋﻠﹶﻰ ﻇﺎ ِﻫ ِﺮ ﻫ‪‬ﺬﺍ ﺍﳋﹶ‪‬ﺒ ِﺮ ‪ ،‬ﻭﻗﹶﺪ ﻋﺎ ‪‬ﺭ ‪‬‬
‫ﻚ ﻣ‪‬ﺴـﺎﻟِﻚ ‪:‬‬ ‫ﺍﳌﹸﻮ ‪‬ﺣﺪِﻳ ‪‬ﻦ ﻳ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪ ،‬ﹶﻓ ‪‬ﻌﻠﹶﻰ ﻫ‪‬ﺬﺍ ﹶﻓ‪‬ﻴﺠِﺐ ﺍﳉﹶﻤﻊ ﺑ‪‬ﲔ ﺍﻷَﻣﺮ‪‬ﻳ ِﻦ ‪ ،‬ﻭﻗﹶﺪ ‪‬ﺳﹶﻠﻜﹸﻮﺍ ﻓِﻲ ﹶﺫﻟِـ ‪‬‬
‫ﳊﺪ‪‬ﻭﺩ‪ ،.‬ﻭﺍﺳﺘ‪‬ﺒ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ﻏﹶـﲑﻩ ﻣِـﻦ ﹶﺃ ﱠﻥ‬ ‫ﻱ ِﺇ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟﺮ‪‬ﺧﺼ‪‬ﺔ ﻛﺎﻧ‪‬ﺖ ﻗﹶﺒﻞ ‪‬ﻧﺰ‪‬ﻭﻝ ﺍﻟﻔﹶﺮﺍﺋِﺾ ﻭﺍ ﹸ‬ ‫ﹶﺃﺣ‪‬ﺪﻫﺎ ﻗﹶﻮﻝ ﺍﻟﺰ‪‬ﻫ ِﺮ ‪‬‬
‫ﺾ ‪.‬ﻭﻗِﻴ ﹶﻞ ﻻ ﻧ‪‬ﺴـ ‪‬ﺦ‬
‫ﳋﺒ‪‬ﺮ ‪ ،‬ﻭِﺑﹶﺄ ﱠﻥ ﺳ‪‬ﻤﺎﻉ ﻣ‪‬ﻌﺎﺫ ِﻟ ‪‬ﻬ ِﺬ ِﻩ ﻛﺎ ﹶﻥ ‪‬ﻣ‪‬ﺘﹶﺄ ‪‬ﺧﺮ‪‬ﺍ ﻋ‪‬ﻦ ﺃﹶﻛﹶﺜ ِﺮ ‪‬ﻧ ‪‬ﺰﻭ ِﻝ ﺍﻟﻔﹶﺮﺍِﺋ ِ‬‫ﺍﻟﻨ‪‬ﺴ ‪‬ﺦ ﻻ ﻳ‪‬ﺪﺧ‪‬ﻞ ﺍ ﹶ‬
‫ﻀ‪‬ﻴ ِﺔ ﺍ ﹸﳌﺘ‪‬ﻮﱢﻗﻔﹶـ ِﺔ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺐ ﺍﻷَﺣﻜﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺃﹶﺳﺒﺎﺑِﻬﺎ ﺍﳌﹸﻘ‪‬ﺘ ِ‬ ‫ﻂ ﻛﹶﻤﺎ ‪‬ﺗ ‪‬ﺮ‪‬ﺗ ‪‬‬ ‫ﺑ‪‬ﻞ ﻫ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﻤ‪‬ﻮ ِﻣ ِﻪ ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ‪‬ﻣ ﹶﻘ‪‬ﻴ ‪‬ﺪ ِﺑﺸ‪‬ﺮﺍِﺋ ﹶ‬
‫ﺐ ﺑ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ‪‬ﺒ ٍﻪ ِﺑﻘﹶﻮِﻟ ِﻪ ﺍ ﹸﳌ‪‬ﺘ ﹶﻘﺪ‪‬ﻡ ﻓِﻲ‬
‫ﻚ ﹶﺃﺷﺎﺭ‪ ‬ﻭﻫ ‪‬‬ ‫ﻚ ‪‬ﻋ ِﻤﻞﹶ ﺍﳌﹸﻘ‪‬ﺘﻀِﻲ ‪‬ﻋ ‪‬ﻤﹶﻠ ‪‬ﻪ ‪ ،‬ﻭِﺇﻟﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺍﻧﺘِﻔﺎ ِﺀ ﺍﳌﹶﻮﺍِﻧ ِﻊ ‪ ،‬ﹶﻓﺈِﺫﺍ ﺗ‪‬ﻜﺎ ‪‬ﻣ ﹶﻞ ﹶﺫِﻟ ‪‬‬
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‫ﺡ ِﺇ ﱠﻻ ﻭﹶﻟ ‪‬ﻪ ﺃﹶﺳﻨﺎ ﹲﻥ‪.‬‬ ‫ﺲ ﻣِﻦ ﻣِﻔﺘﺎ ٍ‬ ‫ﳉ‪‬ﻨ ِﺔ " ‪ :‬ﻟﹶﻴ ‪‬‬
‫ﺡﺍ ﹶ‬ ‫ﺡ " ﹶﺃ ﱠﻥ ﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ ﻣِﻔﺘﺎ ‪‬‬ ‫ﻛِﺘﺎﺏ ﺍﳉﹶﻨﺎﺋِﺰ ﻓِﻲ ﺷ‪‬ﺮ ِ‬
‫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 ﺑﻴ‪‬ﻦ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ‪ :‬ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ "‬
‫ﺍﺳﺘﻔﺴﺎﺭ ﺍﻟﺸﻴﺦ ﺗﻠﻤﻴﺬﻩ ؛ ﻟﻴﺨﺘﱪ ﻣﺎ ﻋﻨﺪﻩ ‪ ،‬ﻭﻳﺒﻴ‪‬ﻦ 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 ﺑﻴ‪‬ﻦ 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 "‬

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‫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 ‪} :‬‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﹸﺌ ﹸﻜ ‪‬ﻢ ِﺑﻤ‪‬ﺎ‬
‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻴﺮ‪‬ﻯ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﻟﹸ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﺳ‪‬ﺘ ‪‬ﺮﺩ‪‬ﻭ ﹶﻥ ِﺇﻟﹶﻰ ﻋ‪‬ﺎِﻟ ِﻢ ﺍﻟﹾ ‪‬ﻐ‪‬ﻴ ِ‬
‫ﻭ‪‬ﹸﻗ ِﻞ ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ﹶﻓ ‪‬‬
‫ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬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 ‪.‬‬
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‫ﻓﻴﻨﺒﻐﻲ ﻟﻠﺪﺍﻋﻲ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﺍﻹﳚﺎﺯ ﰲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﺘﺴﻊ ﻣﻌﺎﻧﻴﻬﺎ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ‪.‬‬
‫ـــــــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﻓﻀﻞ‬

‫‪ - ٣٦‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )‪(٤٩٨ /١‬‬

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‫ﻀﻞﹸ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺱ ﹶﺃ ﹾﻓ ‪‬‬
‫ﻱ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗِﻴ ﹶﻞ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬‬ ‫ﻱ ‪‬ﺭ ِ‬
‫ﳋ ‪‬ﺪ ِﺭ ‪‬‬
‫ﻋﻦ ﺃﰊ ‪‬ﺳ ِﻌﻴ ٍﺪ ﺍ ﹸ‬
‫ﺏ‬
‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪‬ـﻌ‪‬ﺎ ِ‬
‫ﺴ ِﻪ ‪‬ﻭﻣ‪‬ﺎِﻟ ِﻪ«‪،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﹸﺛ ‪‬ﻢ ‪‬ﻣﻦ‪‬؟ ﻗﹶﺎ ﹶﻝ‪ » :‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ﻓِﻲ ِﺷ ‪‬ﻌ ٍ‬
‫‪ » :‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﻳﺠ‪‬ﺎ ِﻫ ‪‬ﺪ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺑ‪‬ﻨ ﹾﻔ ِ‬
‫ﺱ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ِﻩ«‪.٣٧‬‬
‫ﻉ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻳ‪‬ﺘﻘِﻲ ﺍﻟﱠﻠﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬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 ﺣﺪ‪‬ﻱ 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 ،‬ﻓﺈ‪‬ﻢ ﻳﺄﺧﺬﻭﻥ ﺃﺣﻜـﺎﻡ ﺍﻟﻀـﺮﻭﺭﺍﺕ‬
‫ﻭﻳﺴﺘﺨﺪﻣﻮ‪‬ﺎ 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 ﺣﻴﺎ‪‬ﻢ ﻭﱂ ﻳﻨﺘﻔﻌﻮﺍ ﰲ ﺣﻴﺎ‪‬ﻢ ﻣﻦ ﻣﺎﻝ ﻭﻧﻌﻴﻢ ﻛﻤﺎ ﺍﻧﺘﻔﻌﻮﺍ ﻣﻦ ﺣﻴـﺎﺓ ﺍﳉﻬـﺎﺩ‬
‫ﻭﻟﺬﻟﻚ ﲰﻰ ﺍﷲ ﺍﳉﻬﺎﺩ " ﺣﻴﺎﺓ " ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ ‪‬ﺳ‪‬ﺘﺠِﻴﺒ‪‬ﻮﺍ ِﻟﻠﱠـ ِﻪ ‪‬ﻭﻟِﻠ ‪‬ﺮﺳ‪‬ـﻮ ِﻝ ِﺇﺫﹶﺍ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ ){ ]ﺍﻷﻧﻔﺎﻝ‪.[٢٤ :‬‬
‫ﺤ‪‬‬‫ﺤﻴِﻴ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﻋﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﺤ‪‬ﻮ ﹸﻝ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺀ ‪‬ﻭﹶﻗ ﹾﻠِﺒ ِﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫‪‬ﺩﻋ‪‬ﺎ ﹸﻛ ‪‬ﻢ ِﻟﻤ‪‬ﺎ ‪‬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 ‪‬ﺟ‪‬ﺒﻞٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ﹾﻗ‪‬ﺒ ﹾﻠﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ِﻣ ‪‬ﻦ ﹶﻏ ‪‬ﺰ ‪‬ﻭ ِﺓ ‪‬ﺗﺒ‪‬ﻮ ‪‬ﻙ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ‪‬ﻋ ‪‬ﻦ ﹸﺫ ‪‬ﺭ ‪‬ﻭِﺗ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻣ‪‬ـﺎ ﹸﺫ ‪‬ﺭ ‪‬ﻭﺗ‪‬ـ ‪‬ﻪ‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺳ‪‬ﺒِﻴ ِ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 ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺏ ‪‬ﻳﺘ‪‬ﻘِﻲ ﺍﻟﱠﻠﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﺸﻌ‪‬ﺎ ِ‬
‫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 ﺃﺫﻫﺎ‪‬ﻢ‪،‬‬
‫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 ﻓﻌ‪‬ـ ِﻦ ﺍﺑ‪‬ـ ِﻦ‬
‫ﺼِﺒ ‪‬ﺮ ﻋ‪‬ﻠﹶﻰ ﹶﺃﺫﹶﺍ ‪‬ﻫﻢ‪ ،‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻱ ﻟﹶـﺎ‬
‫ﻂ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪» :‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻱ ‪‬ﻳﺨ‪‬ﺎِﻟ ﹸ‬
‫ﺼِﺒ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﺃﺫﹶﺍ ‪‬ﻫ ‪‬ﻢ«‪ ، ٣٩‬ﻭﻟﻜﻦ ﳑﺎ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﻜﻮﻥ ﺿﻴﻖ ﺍﻟﻨﻔﺲ ﺇﻥ ﺭﺃﻯ‬
‫ﻂ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﻳﺨ‪‬ﺎِﻟ ﹸ‬
‫ﺍﻟﺸﺮ ﻳﻌﻆ ﰲ ﺍﻻﺑﺘﺪﺍﺀ ﰒ ﺗﻀﺠﺮ ﻧﻔﺴﻪ ﻓﻴﺘﺤﻮﻝ ﻭﻋﻈﻪ ﺇﱃ ﺗﺒﻜﻴﺖ ﻭﻗﺴﻮﺓ ﻓﻬﺬﺍ ﰲ ﻗﻠﺒﻪ ﺍﻟﻨﻜﺎﺭﺓ ﻭﺍﻟﻜـﺮﻩ‬
‫ﻓﻬﺬﺍ ﳜﺎﻑ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺇﳝﺎﻧﻪ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﺨﺎﻑ 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 ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺚ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ِﺇ‪‬ﻧﻜﹸـ ‪‬ﻢ ِﺇﺫﹰﺍ‬
‫ﺴ‪‬ﺘ ‪‬ﻬ ‪‬ﺰﹸﺃ ِﺑﻬ‪‬ﺎ ﹶﻓﻠﹶﺎ ‪‬ﺗ ﹾﻘ ‪‬ﻌﺪ‪‬ﻭﺍ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﺨ‪‬ﻮﺿ‪‬ﻮﺍ ﻓِﻲ ‪‬ﺣﺪِﻳ ٍ‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ﹾﻜ ﹶﻔ ‪‬ﺮ ِﺑﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬‫‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ﺁﻳ‪‬ﺎ ِ‬
‫ﲔ ﻭ‪‬ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ﻓِﻲ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ { ]ﺍﻟﻨﺴﺎﺀ‪ ،[١٤٠ :‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﻌـﺮﻑ ﻋـﻦ‬ ‫ِﻣﹾﺜﹸﻠ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺟﺎ ِﻣ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎ ِ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 ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ،‬ﻳ‪‬ﺎ ﹶﻟ‪‬ﻴ‪‬ﺘﻨِﻲ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺟ ﹶﺬﻋ‪‬ﺎ‪ ،‬ﹶﺃﻛﹸﻮ ﹸﻥ ‪‬ﺣﻴ‪‬ﺎ‬ ‫ﻣﻌﻪ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ "ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻭ ‪‬ﺭﹶﻗ ﹸﺔ‪ :‬ﻫﺬﹶﺍ ﺍﻟﻨ‪‬ﺎﻣ‪‬ﻮ ‪‬‬
‫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 ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪» :‬ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﻚ ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﺨ ِﺮ ‪‬ﺟ ‪‬‬
‫ﲔ ‪‬ﻳ ‪‬‬
‫ِﺣ ‪‬‬
‫ﺼﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﺆ ‪‬ﺯﺭ‪‬ﺍ "‪.٤٠‬‬ ‫ﺼ ‪‬ﺮ ‪‬ﻙ ‪‬ﻧ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬‫ﺖ ِﺑ ِﻪ ِﺇﻟﱠﺎ ﻋ‪‬ﻮ ِﺩﻱ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺭ ﹾﻛﻨِﻲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ِﺑ ِﻤﹾﺜ ِﻞ ﻣ‪‬ﺎ ِﺟﹾﺌ ‪‬‬

‫‪ - ٣٩‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﳐﺮﺟﺎ )ﺹ‪ (٣٨٨) (١٤٠:‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٤٠٣٢) (١٣٣٨ /٢‬ﺻﺤﻴﺢ‬
‫ﺨ‪‬ﻴ ِﺮ ‪‬ﻭ ‪‬ﻣﺠ‪‬ﺎِﻟﺲ‪ ‬ﺍﹾﻟ ِﻌ ﹾﻠﻢِ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳﻌ‪‬ـﻮ ‪‬ﺩ ‪‬ﻣﺮِﻳﻀ‪‬ـ ‪‬ﻬﻢ‪،‬‬ ‫ﻀ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﺸ‪‬ﺎ ِﻫ ‪‬ﺪ ﺍﹾﻟ ‪‬‬‫ﺤ‪‬‬ ‫ﻂ ﺑِﺎﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺨ‪‬ﺘِﻠ ﹶ‬
‫ﺴِﻠ ِﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍ َْﻷ ﹾﻓﻀ‪‬ﻞ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻖ ﻭ‪‬ﺍﹾﻟ ﹶﻔﻀِـﻴﹶﻠﺔﹶ‪،‬‬
‫ﺸ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﺨ ‪‬ﻴﺮِ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜﺮِ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ِﻟ ﹾﻠ ‪‬‬ ‫ﺤﺘ‪‬ﺎﺟ‪ ‬ﻬﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺮ ِﺷ ‪‬ﺪ ﺟ‪‬ﺎ ِﻫﹶﻠ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﻀ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎِﺋ ‪‬ﺰ ‪‬ﻫﻢ‪ ،‬ﻭ‪‬ﻳﻮ‪‬ﺍ ِﺳ ‪‬ﻲ ‪‬ﻣ ‪‬‬‫ﺤ‪‬‬ ‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺼ‪‬ﺒ ِﺮ ‪‬ﻋﻠﹶﻰ ﹶﺃﺫﹶﺍ ‪‬ﻫ ‪‬ﻢ‪.‬‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺴ ِﻪ ‪‬ﻋﻦ‪ ‬ﺇِﻳﺬﹶﺍ ِﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻼ ِﺀ ﹶﻛِﻠ ‪‬ﻤ ِﺔ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭِﺇ ‪‬ﻋﺰ‪‬ﺍ ِﺯ ﺩِﻳِﻨ ِﻪ ‪‬ﻣ ‪‬ﻊ ﹶﻗ ‪‬ﻤ ِﻊ ‪‬ﻧ ﹾﻔ ِ‬
‫‪‬ﻭ‪‬ﻳﺠ‪‬ﺎ ِﻫ ‪‬ﺪ ﻓِﻲ ‪‬ﺳﺒِﻴﻞ ﺍﻟﱠﻠ ِﻪ ِﻹ ‪‬ﻋ ﹶ‬
‫ﻼ ‪‬ﻣ ‪‬ﻪ‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺳ ﹶ‬
‫ﺻﹶﻠﻮ‪‬ﺍ ‪‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻭ‪‬ﺳ‪‬ﺎِﺋ ‪‬ﺮ ﺍ َْﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬‬ ‫ﺱ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻁ ﺑِﺎﻟﻨ‪‬ﺎ ِ‬ ‫ﻼﹶ‬ ‫ﻱ‪ِ :‬ﺇ ﱠﻥ ﺍ ِﻻ ‪‬ﺧِﺘ ﹶ‬
‫ﻗﹶﺎﻝ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﲔ ‪‬ﻭﹶﺃ ‪‬ﺧﻴ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ِﻟ ﹶﻘ ‪‬ﻮﻟِـ ِﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﻭ‪‬ﺍﻟﺘ‪‬ﺎِﺑ ِﻌﲔ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠﻤ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺨﹶﻠﻔﹶﺎ ُﺀ ﺍﻟﺮ‪‬ﺍ ِﺷﺪ‪‬ﻭﻥﹶ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻢ‪ ،‬ﻭ ﹶﻛ ﹶﺬِﻟﻚ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻑ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺮ{ ﻭﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‪:‬‬ ‫ﺱ ‪‬ﺗ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﺖ ﻟِﻠﻨ‪‬ﺎ ِ‬‫} ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎ ‪‬ﻭﻧ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟِﺒ ‪‬ﺮ ﻭ‪‬ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ{ ﻭﹶﻗﻮ‪‬ﻟﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ } :‬ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﺃ ‪‬ﻣ ٍﺔ ﹸﺃ ‪‬ﺧ ِﺮ ‪‬ﺟ ‪‬‬
‫ﺹ{ ‪.‬‬‫ﺻﻔ‪‬ﺎ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ‪‬ﻨﻴ‪‬ﺎ ﹲﻥ ‪‬ﻣ ‪‬ﺮﺻ‪‬ﻮ ‪‬‬‫ﺐ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ِﻓﻲ ‪‬ﺳﺒِﻴِﻠ ِﻪ ‪‬‬ ‫ﺤ ‪‬‬ ‫}ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﺐ ﹶﻟ ‪‬ﻪ‬
‫ﺤ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤﺨ‪‬ﺎﹶﻟ ﹶﻄ ِﺔ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺒ ِ‬
‫ﺤﺮ‪‬ﺍ ِﻡ ِﺑ ‪‬‬
‫ﺐ ﻋ‪‬ﻠﹶﻰ ﹶﻇ‪‬ﻨ ِﻪ ‪‬ﻭﻗﹸﻮ ‪‬ﻋ ‪‬ﻪ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﻼ ‪‬ﺣﻪ‪ ،‬ﹶﺃ ‪‬ﻭ ﹶﻏﹶﻠ ‪‬‬‫ﺻﹶ‬ ‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ِﺇ ‪‬‬‫‪‬ﻫﺬﹶﺍ ِﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ِﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ﻋ‪‬ﺎ ‪‬ﻣ ﹲﺔ ﹶﺃ ‪‬ﻭ ﹶﻓﺴ‪‬ﺎ ‪‬ﺩ ﺳ‪‬ﺎِﺋ ‪‬ﺪ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺻ ﹰﺔ{ ‪ ...‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ -‬ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ‬ ‫ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﺤ‪‬ﺎﹶﻟ ِﺔ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺰﹶﻟ ﹸﺔ ِﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪} :‬ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ِﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ ﹶﻻ ‪‬ﺗﺼِﻴ‪‬ﺒ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ﻮﺍ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺧ‪‬ﺎ ‪‬‬
‫ﺍﻟﻜﻮﻳﺘﻴﺔ )‪(١٧٤ /٢٣‬‬
‫‪ - ٤٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٤٩٥٣)(١٧٣ /٦‬ﻭ‪‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(١٦٠)(٧٤ :‬‬

‫‪٣٣‬‬
‫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 ﺍ‪‬ﺎﻟﺲ 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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺑ ‪‬ﻮﻛِﻴ ٍﻞ{ ]ﺍﻷﻧﻌﺎﻡ‪ [١٠٧ :‬ﻓﺎﳌﻄﻠﻮﺏ‬ ‫ﻓﻠﺴﻨﺎ ﻭﻛﻼﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻟﻨﺒﻴﻪ  } ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺶ ‪‬ﻭِﺇﺫﹶﺍ ﻣ‪‬ـﺎ‬
‫ﺠ‪‬ﺘِﻨﺒ‪‬ﻮ ﹶﻥ ﹶﻛﺒ‪‬ﺎِﺋ ‪‬ﺮ ﺍﹾﻟِﺈﹾﺛ ِﻢ ﻭ‪‬ﺍﹾﻟ ﹶﻔﻮ‪‬ﺍ ِﺣ ‪‬‬
‫ﻫﻮ ﺗﻄﺒﻴﻖ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﹰﻻ ﻭﻫﻮ ﻫﺠﺮﺍﻥ ﺍﻟﺒﺎﻃﻞ }ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻀﺒ‪‬ﻮﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪‬ﻭ 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 ﻭﺣﻀ‪‬ﻮﺍ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﲰﻰ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‬
‫ﺇﺗﻴﺎﻥ ﺍﻟﺒﺎﻃﻞ ﲢﺖ ﺫﺭﺍﺋﻊ ﻭﳘﻴﺔ ﲞﺪﻳﻌﺔ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻗﺪ ﺻﺪﻕ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪.٤١‬‬
‫ﻭﳍﺆﻻﺀ ﺣﺠﺞ ﻛﺜﲑﺓ ﺃﻏﻠﺒﻬﺎ ﺗﻘﻮ‪‬ﻝ 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 ﻓﺈ‪‬ﺎ ﺗﻀﺨﻢ ﻭﺗﺴﺒﻎ ﻋﻠﻴﻬﺎ ﻛﻠﻤﺎﺕ ﺍﻟﺒﺎﻃﻞ ﻭﻛﺄ‪‬ﺎ ﻣﻦ ﺿﺮﻭﺭﺍﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳌﺴﻠﻤﲔ‬
‫ﻣﻦ ﺃﺟﻞ ﺗﱪﻳﺮﻫﺎ ﻭﺇﺗﻴﺎ‪‬ﺎ‪ ،‬ﻭﻭﺍﻗﻊ ﺍﳊﺎﻝ ﻭﻗﻮﺍﻋﺪ ﺍﻟﻌﻤﻞ ﻳﺸﻬﺪﺍﻥ ﺃ‪‬ﺎ ﺷﻬﻮﺓ ﺧﺎﺻﺔ ﻭﻻ ﺯﻳﺎﺩﺓ‪.‬‬

‫ﻚ ﻓِﻲ ‪‬ﺯﻣ‪‬ـﺎ ٍﻥ‬

‫ﺐ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ِﺇﻟﹶﻰ ‪‬ﻋﺒ‪‬ﺎ ِﺩ ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍﺩ‪ :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﻓِﺈ‪‬ﻧ ‪‬‬
‫ﻱ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻛ‪‬ﺘ ‪‬‬ ‫‪ - ٤١‬ﻋ ‪‬ﻦ ‪‬ﺣ ﹾﻔ ِ‬
‫ﺺ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺧِﻲ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬
‫ﲔ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ﹾﻛﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ِﻗﱠﻠ ِﺔ‬
‫ﻒ ِﺑﻨ‪‬ﺎ ِﺣ ‪‬‬ ‫ﺲ ﹶﻟﻨ‪‬ﺎ ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺲ ﹶﻟﻨ‪‬ﺎ‪ ،‬ﻭﻟﹶ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻘ ‪‬ﺪ ِﻡ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﻮﺫﹸﻭ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺭﻛﹸﻮ ‪‬ﻩ ‪‬ﻭﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬‬
‫ﺨﻤ‪‬ﻮ ِﻝ ﹶﻓِﺈ ﱠﻥ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﻚ ﺑِﺎﹾﻟ ‪‬‬
‫ﻚ ِﺑﻪِ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺴ ِ‬ ‫ﻚ ﺑِﺎﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ﺍﹾﻟﹶﺄ ‪‬ﻭ ِﻝ ﻭ‪‬ﺍﻟ‪‬ﺘﻤ‪ ‬‬
‫ﺱ ‪‬ﻭ ﹶﻛ ‪‬ﺪ ٍﺭ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ‪‬‬
‫ﺨ‪‬ﻴ ِﺮ ‪‬ﻭﹶﻓﺴ‪‬ﺎ ٍﺩ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺻ‪‬ﺒ ٍﺮ ‪‬ﻭِﻗﱠﻠ ِﺔ ﹶﺃ ‪‬ﻋﻮ‪‬ﺍ ٍﻥ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ِﻋ ﹾﻠ ٍﻢ ‪‬ﻭِﻗﱠﻠ ِﺔ ‪‬‬
‫ﺐ ﺫﹶﺍ ‪‬ﻙ ‪‬ﻭﺍﻟ‪‬ﻨﺠ‪‬ﺎ ﹸﺓ ﻓِـﻲ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﺑ‪‬ﺒ ‪‬ﻌﺾٍ‪ ،‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺱ ِﺇﺫﹶﺍ ﺍﹾﻟ‪‬ﺘ ﹶﻘﻮ‪‬ﺍ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻔ ‪‬ﻊ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺱ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺰﹶﻟ ِﺔ ‪‬ﻭِﻗﱠﻠ ِﺔ ‪‬ﻣﺨ‪‬ﺎﹶﻟ ﹶﻄ ِﺔ ﺍﻟﻨ‪‬ﺎ ِ‬
‫‪‬ﺯ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﻤ‪‬ﻮﻝٍ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ ‪‬ﻭ‪‬ﺗ ‪‬ﺪ ‪‬ﺭﹸﺃ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ﹾﻈﻠﹸﻮ ٍﻡ ﹶﺃ ‪‬ﻭ‬
‫ﻚ ‪‬ﺗ ‪‬‬
‫ﻉ ﹶﻓ‪‬ﻴﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬‬ ‫ﺨ ‪‬ﺪ ‪‬‬‫‪‬ﺗ ‪‬ﺮ ِﻛ ِﻬ ‪‬ﻢ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻧﺮ‪‬ﻯ‪ ،‬ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ ﻭ‪‬ﺍﹾﻟﹸﺄ ‪‬ﻣﺮ‪‬ﺍ َﺀ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺪﻧ‪‬ﻮ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﺨ‪‬ﺎِﻟ ﹸﻄ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﻣ ‪‬ﻦ ﺍﻟﹾﹶﺄ ‪‬ﺷﻴ‪‬ﺎﺀِ‪ ،‬ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺨ ﹶﺬﻫ‪‬ﺎ ﹸﻓﺠ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺍ ِﺀ ‪‬ﺳﱠﻠﻤ‪‬ﺎ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹶﺎ ﹸﻝ‪ :‬ﺍ‪‬ﺗﻘﹸﻮﺍ ِﻓ‪‬ﺘ‪‬ﻨ ﹶﺔ ﺍﹾﻟﻌ‪‬ﺎِﺑ ِﺪ ﺍﹾﻟﺠ‪‬ﺎ ِﻫ ِﻞ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ﺍﹾﻟﻔﹶﺎ ِﺟ ِﺮ ﹶﻓِﺈ ﱠﻥ ِﻓ‪‬ﺘ‪‬ﻨ‪‬ﺘﻬ‪‬ﺎ‬ ‫ﺲ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﺍ‪‬ﺗ ‪‬‬ ‫ﻚ ‪‬ﺧﺪِﻳ ‪‬ﻌ ﹸﺔ ِﺇ‪‬ﺑﻠِﻴ ٍ‬ ‫‪‬ﺗ ‪‬ﺮ ‪‬ﺩ ‪‬ﻣ ﹾﻈِﻠ ‪‬ﻤ ﹰﺔ ﹶﻓِﺈﻥﱠ ﹶﺫِﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‬
‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺤ ‪‬‬ ‫ﺴ ‪‬ﻬ ‪‬ﻢ ﻓِﻴﻪِ‪ ،‬ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ ﹶﺃ ﹾﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ﹶﻛ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ِ‬ ‫ﻚ ‪‬ﻭﻟﹶﺎ ‪‬ﺗﻨ‪‬ﺎِﻓ ‪‬‬
‫ﺴﹶﺄﹶﻟ ِﺔ ﻭ‪‬ﺍﹾﻟ ﹸﻔ‪‬ﺘﻴ‪‬ﺎ ﻓﹶﺎ ﹾﻏ‪‬ﺘِﻨ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ِﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ِﻟ ﹸﻜ ﱢﻞ ‪‬ﻣ ﹾﻔﺘ‪‬ﻮﻥٍ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﻟﻘِﻴ ‪‬‬
‫ﺏ‬
‫ﻀ ِﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺑ‪‬ﺎ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﹾﻟ ِﻔ ‪‬‬ ‫ﺐ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬
‫ﺐ ﺍﻟ ‪‬ﺮﻳ‪‬ﺎ ‪‬ﺳ ِﺔ ﹶﻓِﺈ ﱠﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﺍﻟ ‪‬ﺮ‪‬ﻳﺎ ‪‬ﺳ ﹸﺔ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻑ ﻓِﻴﻪِ‪ ،‬ﻭِﺇﻳ‪‬ﺎﻙ‪ ‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮِﻟﻪِ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺫﹶﺍ ‪‬ﻙ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ِﺮ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﺕ‬
‫ﺸ‪‬ﺘﻬِﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﺃ ﹾﻥ ‪‬ﻳﻤ‪‬ـﻮ ‪‬‬ ‫ﺱ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻳ ‪‬‬
‫ﻚ ﻭ‪‬ﺍ ‪‬ﻋ ‪‬ﻤ ﹾﻞ ِﺑِﻨ‪‬ﻴﺔٍ‪ ،‬ﻭ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺳ ‪‬ﺮﺓِ‪ ،‬ﹶﻓ‪‬ﺘ ﹶﻔ ﱠﻘ ‪‬ﺪ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺼ ‪‬ﲑ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﺍﻟ ‪‬‬‫ﺼ ‪‬ﺮ ‪‬ﻩ ِﺇﻟﱠﺎ ﺍﹾﻟ‪‬ﺒ ِ‬
‫ﺾ ﻟﹶﺎ ‪‬ﻳ‪‬ﺒ ِ‬
‫ﻏﹶﺎ ِﻣ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ )‪ (٣٧٦ /٦‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﺸﻴﻮﺥ ﻭﺃﺧﻼﻗﻬﻢ )ﺹ‪ (٣٣٧)(١٨٥ :‬ﺻﺤﻴﺢ‬ ‫ﻭ‪‬ﺍﻟ ‪‬‬

‫‪٣٤‬‬
‫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 ﺃ‪‬ﺎ 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 ﺇﺗﻴﺎ‪‬ﺎ 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 ﻭﻳ‪‬ﺴﺘﺮ‪،‬‬
‫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 ﻹﳝﺎ‪‬ﻢ 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 ﺃ‪‬ﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻟﺴﺒﺎﺣﺔ ﰲ ﺍﻟﻮﺣﻞ ﻭﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻣﺎ ﳛﻤـﻲ‬
‫ﻗﻠﻮ‪‬ﻢ‪ ،‬ﰒ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺎﻟﺴﺒﺎﺣﺔ ﺑﻞ ﺗﻀﻠﻌﻮﺍ ﻣﻨﻪ ﺷﺒﻌﹰﺎ ﻭﺭﻳﹰﺎ ﻓﺎﷲ ﺑﺼﲑ ﺑﺎﻟﻘﻠﻮﺏ ﻭﺧﻄﺮﺍ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﻦ‬
‫ﺍﺗﻘﻰ‪.‬‬

‫ﺏ ﻓِﻴﻬ‪‬ﺎ ﺍﻟﺼ‪‬ـﺎ ِﺩﻕ‪،‬‬ ‫ﻕ ﻓِﻴﻬ‪‬ﺎ ﺍﹾﻟﻜﹶﺎ ِﺫﺏ‪ ،‬ﻭ‪‬ﻳ ﹶﻜ ﱠﺬ ‪‬‬ ‫ﺼ ‪‬ﺪ ‪‬‬ ‫ﺕ ‪‬ﻳ ‪‬‬‫ﺕ ‪‬ﺧﺪ‪‬ﺍﻋ‪‬ﺎ ‪‬‬ ‫ﺱ ‪‬ﺳ‪‬ﻨﻮ‪‬ﺍ ‪‬‬‫‪ - ٤٢‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﺳ‪‬ﻴ ﹾﺄﺗِﻲ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻀ ﹸﺔ ﻗﹶﺎ ﹶﻝ‪» :‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺍﻟﺘ‪‬ﺎِﻓ ‪‬ﻪ ‪‬ﻳ‪‬ﻨ ِﻄ ‪‬ﻖ ﻓِﻲ ﹶﺃﻣ‪‬ـ ِﺮ‬
‫ﻀ ﹸﺔ« ﻗِﻴ ﹶﻞ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﺍﻟ ‪‬ﺮ ‪‬ﻭ‪‬ﻳِﺒ ‪‬‬
‫ﺨ ‪‬ﻮ ﹸﻥ ﻓِﻴﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ ِﻣﲔ‪ ،‬ﻭ‪‬ﺗ‪‬ﻨ ِﻄ ‪‬ﻖ ﻓِﻴﻬ‪‬ﺎ ﺍﻟ ‪‬ﺮ ‪‬ﻭ‪‬ﻳِﺒ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﺆ‪‬ﺗ ‪‬ﻤ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﺍﹾﻟﺨ‪‬ﺎِﺋﻦ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﻣ ِﺔ«ﺍﳌﻔﺼﻞ ﰲ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻭﻋﻼﻣﺎ‪‬ﺎ )ﺹ‪ (٣٤ :‬ﻭﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺸﻬﲑ ﺑﺎﻟﻐﻴﻼﻧﻴﺎﺕ ﻷﰊ ﺑﻜﺮ ﺍﻟﺸﺎﻓﻌﻲ )‪ (٣٣١) (٣٢٣ /١‬ﻭﺍﳌﺴﺘﺪﺭﻙ‬
‫ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ )‪ (٨٤٣٩) (٥١٢ /٤‬ﺻﺤﻴﺢ‬

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‫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 ﺷﻬﻮﺍ‪‬ﻢ ﻭﺃﻫﻮﺍﺀﻫﻢ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬
‫ﻭ‪‬ﺬﺍ 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
‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ )‪ (١٦‬ﹸﺛ ‪‬ﻢ ﻟﹶﺂِﺗ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِﻦ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﻣِـ ‪‬ﻦ‬
‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻﺮ‪‬ﺍ ﹶﻃ ‪‬‬
‫ﻛﻤﺎ ﻗﺎﻝ‪} :‬ﻗﹶﺎ ﹶﻝ ﹶﻓِﺒﻤ‪‬ﺎ ﹶﺃ ﹾﻏ ‪‬ﻮ‪‬ﻳ‪‬ﺘﻨِﻲ ﹶﻟﹶﺄ ﹾﻗ ‪‬ﻌ ‪‬ﺪ ﱠﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِ‬
‫ﺠ ‪‬ﺪ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺷ‪‬ﺎ ِﻛﺮِﻳ ‪‬ﻦ )‪] {(١٧‬ﺍﻷﻋﺮﺍﻑ‪ [١٧ ،١٦ :‬ﺑـﻞ‬ ‫‪‬ﺧ ﹾﻠ ِﻔ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻳﻤ‪‬ﺎِﻧ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺷﻤ‪‬ﺎِﺋِﻠ ِﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ِ‬
‫ﺖ ‪‬ﻋﻠﹶـ ‪‬ﻲ‬
‫ﻚ ‪‬ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﻛ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﺳﻴﺸﺪ ﻋﻠﻰ ﺃﺫﻗﺎ‪‬ﻢ ﺣﺒﺎ ﹰﻻ ﺛﻘﺎ ﹰﻻ ﻟﻴﺠﺮﻫﻢ ﺇﱃ ﺍﻟﺒﺎﻃﻞ ﻛﻤﺎ ﻗﺎﻝ‪} :‬ﻗﹶﺎﻝﹶ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﹶﻟِﺌ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ‪‬ﺮ‪‬ﺗ ِﻦ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﻟﹶﺄ ‪‬ﺣ‪‬ﺘِﻨ ﹶﻜ ‪‬ﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳ‪‬ﺘ ‪‬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 ﺇ‪‬ﻢ ﻳﺪﺧﻠﻮﻥ ﻣﻌﻬﻢ ﰲ ﺃﺯﻭﺍﺟﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ }ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻔ ِﺰ ‪‬ﺯ ﻣ‪‬ـ ِﻦ‬
‫ﻚ ‪‬ﻭﺷ‪‬ﺎ ِﺭ ﹾﻛ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﻟﹾﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭﻟﹶﺎ ِﺩ ‪‬ﻭ ِﻋ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻣ‪‬ـﺎ‬
‫ﻚ ‪‬ﻭ ‪‬ﺭ ِﺟِﻠ ‪‬‬
‫ﺨ‪‬ﻴِﻠ ‪‬‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺑ ‪‬‬
‫ﻚ ‪‬ﻭﹶﺃ ‪‬ﺟِﻠ ‪‬‬
‫ﺼ ‪‬ﻮِﺗ ‪‬‬
‫ﺖ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺑ ‪‬‬‫ﺍ ‪‬ﺳﺘ‪ ‬ﹶﻄ ‪‬ﻌ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ِﺇﻟﱠﺎ ﹸﻏﺮ‪‬ﻭﺭ‪‬ﺍ{ ]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 ﺃﺑﻮﺍ‪‬ﺎ‪ ،‬ﻭﺃﻣﺎ ﺗﺮﻙ ﺍﻟﺸﺮ ﻭﺍﻹﺳﺎﺀﺓ ﻟﻠﻨﺎﺱ ﻓﻬﻲ ﻣـﻦ‬
‫ﷲ ‪» :‬ﻟﹶﺎ ‪‬ﺗﺤ‪‬ﺎ ‪‬ﺳﺪ‪‬ﻭﺍ‪،‬‬ ‫ﺃﻋﻈﻢ ﺍﻷﻋﻤﺎﻝ ﳌﻦ ﻋﺠﺰ ﺍﻟﺼﺎﳊﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧ‪‬ـﺎ‬
‫ﻀ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ‪‬ﻴ ِﻊ ‪‬ﺑ ‪‬ﻌﺾٍ‪ ،‬ﻭﻛﹸﻮ‪‬ﻧﻮﺍ ِﻋﺒ‪‬ـﺎ ‪‬ﺩ ﺍ ِ‬ ‫‪‬ﻭﻟﹶﺎ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺟﺸ‪‬ﻮﺍ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗﺒ‪‬ﺎ ﹶﻏﻀ‪‬ﻮﺍ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗﺪ‪‬ﺍ‪‬ﺑﺮ‪‬ﻭﺍ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳِﺒ ‪‬ﻊ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺕ‬
‫ﺙ ﻣ‪‬ـﺮ‪‬ﺍ ٍ‬ ‫ﺻ ‪‬ﺪ ِﺭ ِﻩ ﹶﺛﻠﹶﺎ ﹶ‬
‫ﺸ ‪‬ﲑ ِﺇﻟﹶﻰ ‪‬‬
‫ﺤ ِﻘ ‪‬ﺮ ‪‬ﻩ ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ« ‪‬ﻭ‪‬ﻳ ِ‬
‫ﺨ ﹸﺬﹸﻟﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺴِﻠﻢِ‪ ،‬ﻟﹶﺎ ‪‬ﻳ ﹾﻈِﻠ ‪‬ﻤ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺴِﻠ ‪‬ﻢ ﹶﺃﺧ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴِﻠ ِﻢ ﺣ‪‬ـﺮ‪‬ﺍﻡ‪ ،‬ﺩﻣ‪‬ـﻪ‪ ،‬ﻭﻣ‪‬ﺎﻟﹸـﻪ‪،‬‬ ‫ﺴِﻠ ِﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴِﻠﻢ‪ ،‬ﹸﻛ ﱡﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ِﻘ ‪‬ﺮ ﹶﺃﺧ‪‬ﺎ ‪‬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 ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪ ،-‬ﺣ ‪‬ﻤ‪‬ﻴ ‪‬ﺪ‬‫ﺍﳊﺞ ﺍﻷﻛﱪ‪ ،‬ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ‪‬ﺮﺓﹶ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪ -‬ﹶﺃ ﹾﻓ ‪‬‬
‫ﻱ‬
‫ﺤﺮِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﺃﺗ‪‬ـ ‪‬ﺪﺭ‪‬ﻭ ﹶﻥ ﹶﺃ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺧ ﹶﻄ‪‬ﺒﻨ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ‪‬ﻨ ‪‬‬
‫‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦِ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬

‫ﺏ ﺍﻟ ﹶﻜ ِﺮ ِﱘ ‪‬ﻣ‪‬ﺘﻮ‪‬ﺍﻗِﺤﹰﺎ‪ :‬ﹶﺃ ﹶﻻ ‪‬ﺗﺮ‪‬ﻯ ﺇﻟﹶﻰ ﻫ‪‬ﺬﺍ ﺍﱠﻟﺬِﻱ ﺷ‪ ‬ﺮ ﹾﻓ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ﹶﻛ ‪‬ﺮ ‪‬ﻣ‪‬ﺘ ‪‬ﻪ ‪‬ﻋﹶﻠ ‪‬ﻲ ﹶﻓِﺈ ﹾﻥ ﹶﺃ ‪‬ﺧ ‪‬ﺮ‪‬ﺗﻨِﻲ ‪‬ﻭﹶﺃ ‪‬ﻧ ﹶﻈ ‪‬ﺮ‪‬ﺗﻨِﻲ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ـﺔِ‪ُ ،‬ﻷﺿِـﱠﻠ ‪‬ﻦ‬ ‫ﺲ ﻟِﻠ ‪‬ﺮ ‪‬‬ ‫‪ - ٤٣‬ﻭﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﺑﻠِﻴ ‪‬‬
‫ﻼ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪ ،٢٠٩٢ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬ ‫ﹸﺫ ‪‬ﺭ‪‬ﻳ‪‬ﺘﻪ‪ ،‬ﻭ ُﻷ ‪‬ﺳ‪‬ﻴ ِﻄ ‪‬ﺮ ﱠﻥ ﻋ‪‬ﹶﻠ‪‬ﻴ ِﻬﻢ‪ ،‬ﻭ َﻷ ‪‬ﺣ‪‬ﺘ ِﻮ‪‬ﻳ‪‬ﻨ ‪‬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 ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬
‫ﺴﻤ‪‬ﻴ ِﻪ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍ ‪‬ﺳ ِﻤﻪِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﺃﻟﹶـ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﹶﻇ‪‬ﻨﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬‬ ‫ﺴ ﹶﻜ ‪‬‬
‫‪‬ﻳ ‪‬ﻮ ٍﻡ ‪‬ﻫﺬﹶﺍ؟«‪،‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠﻢ‪ ،‬ﹶﻓ ‪‬‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﹶﻇ‪‬ﻨﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴﺴ‪‬ـﻤ‪‬ﻴ ِﻪ‬
‫ﺴ ﹶﻜ ‪‬‬ ‫ﻱ ‪‬ﺷ ‪‬ﻬ ٍﺮ ‪‬ﻫﺬﹶﺍ؟«‪،‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠﻢ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺤﺮِ؟« ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪ :‬ﺑﻠﹶﻰ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﺃ ‪‬‬ ‫ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻱ ‪‬ﺑﹶﻠ ٍﺪ ‪‬ﻫﺬﹶﺍ؟« ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪ :‬ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﻠﹶـﻢ‪،‬‬ ‫ﺠﺔِ؟«‪،‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪ :‬ﺑﻠﹶﻰ‪ ،‬ﻗﹶﺎ ﹶﻝ »ﹶﺃ ‪‬‬ ‫ﳊ‪‬‬ ‫ﺲ ﺫﹸﻭ ﺍ ﹶ‬ ‫ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍ ‪‬ﺳ ِﻤﻪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ »ﹶﺃﹶﻟ‪‬ﻴ ‪‬‬
‫ﳊﺮ‪‬ﺍﻡِ؟« ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪ :‬ﺑﻠﹶـﻰ‪ ،‬ﻗﹶـﺎ ﹶﻝ‪» :‬ﻓﹶـِﺈ ﱠﻥ‬ ‫ﺖ ﺑِﺎﹾﻟ‪‬ﺒ ﹾﻠ ‪‬ﺪ ِﺓ ﺍ ﹶ‬
‫ﺴ ‪‬‬‫ﺴﻤ‪‬ﻴ ِﻪ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍ ‪‬ﺳ ِﻤﻪِ‪ ،‬ﻗﹶﺎ ﹶﻝ »ﹶﺃﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﹶﻇ‪‬ﻨﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬‬‫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 ﻳ‪‬ـ ‪‬ﻮ ِﻡ‬ ‫ِﺩﻣ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺣﺮ‪‬ﺍﻡ‪ ،‬ﹶﻛ ‪‬‬
‫ﺏ ‪‬ﻣ‪‬ﺒﻠﱠـ ٍﻎ‬‫‪‬ﺗ ﹾﻠ ﹶﻘ ‪‬ﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜﻢ‪ ،‬ﹶﺃﻟﹶﺎ ‪‬ﻫ ﹾﻞ ‪‬ﺑﱠﻠ ‪‬ﻐﺖ‪‬؟«‪،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻧ ‪‬ﻌﻢ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺷ ‪‬ﻬﺪ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺒﻠﱢ ِﻎ ﺍﻟﺸ‪‬ﺎ ِﻫ ‪‬ﺪ ﺍﻟﻐ‪‬ﺎِﺋﺐ‪ ،‬ﻓﹶـ ‪‬ﺮ ‪‬‬
‫ﺾ«‪ ،٤٥‬ﻭﻗﺪ ﺃﻭﺻﻰ ﺍﻟﻨﱯ  ﰲ‬ ‫ﺏ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀ ﹸﻜ ‪‬ﻢ ِﺭﻗﹶﺎ ‪‬‬
‫ﺏ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻀ ِﺮ ‪‬‬
‫ﹶﺃ ‪‬ﻭﻋ‪‬ﻰ ِﻣ ‪‬ﻦ ﺳ‪‬ﺎ ِﻣﻊٍ‪ ،‬ﹶﻓﻠﹶﺎ ‪‬ﺗ ‪‬ﺮ ِﺟﻌ‪‬ﻮﺍ ‪‬ﺑ ‪‬ﻌ ِﺪﻱ ﹸﻛﻔﱠﺎﺭ‪‬ﺍ‪ ،‬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 ﺍﹾﻟِﺈﳝ‪‬ﺎ ﹸﻥ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ‬‫ﺖ ‪‬ﺗ ‪‬ﺪﺭِﻱ ﻣ‪‬ﺎ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻚ ﺭ‪‬ﻭﺣ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ﻣ‪‬ﺎ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻚ ﹶﺃ ‪‬ﻭ ‪‬ﺣ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻧﱯ ﻣﻬﺪﻱ ﻣﺴﺪ‪‬ﺩ } ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻁ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻪ‬
‫ﺻﺮ‪‬ﺍ ِ‬ ‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ )‪ِ (٥٢‬‬ ‫ﻁ ‪‬ﻣ ‪‬‬ ‫ﺻﺮ‪‬ﺍ ٍ‬
‫ﻚ ﹶﻟ‪‬ﺘ ‪‬ﻬﺪِﻱ ِﺇﻟﹶﻰ ِ‬ ‫‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ﻧ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻧ ‪‬ﻬﺪِﻱ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧﺸ‪‬ﺎ ُﺀ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩﻧ‪‬ﺎ ‪‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﺼ ‪‬ﲑ ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ‪‬ﺭ )‪] {(٥٣‬ﺍﻟﺸﻮﺭﻯ‪.[٥٣ ،٥٢ :‬‬ ‫ﺽ ﹶﺃﻟﹶﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗ ِ‬ ‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﻣ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﷲ  ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪» :‬ﻣِـ ‪‬ﻦ ‪‬ﺧﻴ‪‬ـ ِﺮ‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻟﻔﺎﻅ ﻣﻨﻬﺎ ﻣﺎ ﺟﺎﺀ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻚ ِﻋﻨ‪‬ﺎ ﹶﻥ ﹶﻓﺮ‪ِ ‬ﺳ ِﻪ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﷲِ‪ ،‬ﻳ ِﻄ ‪‬ﲑ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﺘِﻨﻪِ‪ ،‬ﹸﻛﱠﻠﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻫ‪‬ﻴ ‪‬ﻌﺔﹰ‪ ،‬ﹶﺃ ‪‬ﻭ ﹶﻓ ‪‬ﺰ ‪‬ﻋ ﹰﺔ‬ ‫ﺴ ‪‬‬‫ﺱ ﹶﻟ ‪‬ﻬﻢ‪ ،‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻣ ‪‬ﻤ ِ‬ ‫ﺵ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫‪‬ﻣﻌ‪‬ﺎ ِ‬
‫ﺸ ‪‬ﻌﻒِ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺑﻄﹾـ ِﻦ‬ ‫ﺱ ‪‬ﺷ ‪‬ﻌﻔﹶ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫ﺕ ‪‬ﻣﻈﹶﺎ‪‬ﻧﻪ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﻓِﻲ ﹸﻏ‪‬ﻨ‪‬ﻴ ‪‬ﻤ ٍﺔ ﻓِﻲ ﺭ‪‬ﺍ ِ‬
‫ﻃﹶﺎ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻳ‪‬ﺒ‪‬ﺘﻐِﻲ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹶﻞ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺱ ِﺇﻟﱠﺎ ﻓِﻲ‬ ‫ﺲ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺼﻠﹶﺎﺓﹶ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺆﺗِﻲ ﺍﻟ ‪‬ﺰﻛﹶﺎﺓﹶ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﺎِﺗ‪‬ﻴ ‪‬ﻪ ﺍﹾﻟ‪‬ﻴ ِﻘﲔ‪ ،‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻭ‪‬ﺍ ٍﺩ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ‪‬ﻭ ِﺩ‪‬ﻳﺔِ‪ ،‬ﻳﻘِﻴ ‪‬ﻢ ﺍﻟ ‪‬‬
‫‪‬ﺧ‪‬ﻴ ٍﺮ«‪.٤٦‬‬
‫ﺱ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ ﹰﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠﻪِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ » :‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻋﻠﹶـﻰ‬ ‫ﻱ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ :‬ﹶﺃ ‪‬‬ ‫ﺸ ٍﺮ ‪‬ﺳﹶﺄﹶﻟ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ‪ ،‬ﹶﺃ ﱠﻥ ﹸﺃ ‪‬ﻡ ‪‬ﻣ‪‬ﺒ ‪‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗِﻲ ‪‬ﺣ ‪‬ﻖ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﻣ‪‬ﺎِﻟ ِﻪ ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ﹶﻏﻨِﻴ ‪‬ﻤ ٍﺔ ﻟﹶـ ‪‬ﻪ‬ ‫ﻒ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ‪‬ﻭ‪‬ﻳﺨِﻴﻔﹸﻮ‪‬ﻧ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳﻘِﻴ ‪‬ﻢ ﺍﻟ ‪‬‬
‫‪‬ﻣﺘ‪ِ ‬ﻦ ﹶﻓ ‪‬ﺮ ِﺳ ِﻪ ‪‬ﻳﺨِﻴ ‪‬‬
‫‪٤٧‬‬
‫ﺤﺠ‪‬ﺎ ِﺯ«‬
‫‪‬ﻭﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ِﺑ‪‬ﻴ ِ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

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‫ﺱ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‬
‫ﷲ  ِﻓ‪‬ﺘ‪‬ﻨﺔﹰ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ » :‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺖ‪ :‬ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻚ ﺍﹾﻟ‪‬ﺒ ‪‬ﻬ ِﺰ‪‬ﻳﺔِ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ﻣ‪‬ﺎِﻟ ٍ‬
‫‪٤٨‬‬
‫ﻒ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ‪‬ﻭ‪‬ﻳﺨِﻴﻔﹸﻮ‪‬ﻧ ‪‬ﻪ«‬
‫ﺱ ﹶﻓ ‪‬ﺮ ِﺳ ِﻪ ‪‬ﻳﺨِﻴ ‪‬‬
‫‪‬ﻣ ‪‬ﻌ‪‬ﺘ ِﺰ ﹲﻝ ﻓِﻲ ﻣ‪‬ﺎِﻟ ِﻪ ‪‬ﻳ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﷲَ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌﻄِﻲ ‪‬ﺣ ﱠﻘﻪ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ ‪‬ﺮﹾﺃ ِ‬
‫ﺱ ﹶﻓ ‪‬ﺮﺳِـ ِﻪ‬
‫ﺱ ﻓِﻲ ﺍﹾﻟ ِﻔ‪‬ﺘ ِﻦ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ ‪‬ﺮﹾﺃ ِ‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ﻃﹶﺎ ‪‬ﻭﺱٍ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴﻪِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » :‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
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‫ﻒ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ‪‬ﻭ‪‬ﻳﺨِﻴﻔﹸﻮ‪‬ﻧﻪ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻣ ‪‬ﻌ‪‬ﺘ ِﺰ ﹲﻝ ‪‬ﻳ ‪‬ﺆﺩ‪‬ﻱ ‪‬ﺣ ‪‬ﻖ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ«‬
‫‪‬ﻳﺨِﻴ ‪‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‬
‫ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻀﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻟﻠﻤﺆﻣﻦ ﺍ‪‬ﺎﻫﺪ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ‪ ،‬ﻭﺃﻧﻪ ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ؛ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﺭﲪﻪ ﺍﷲ ‪ . . . " :‬ﻭﻛﺄﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﺆﻣﻦ ﻣﻦ ﻗﺎﻡ ﲟﺎ ﺗﻌﻴ‪‬ﻦ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﻪ‪ ،‬ﰒ ‪‬ﺣﺼ‪‬ﻞ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭﺃﳘﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﻓﻴﻈﻬﺮ ﻓﻀﻞ ﺍ‪‬ﺎﻫﺪ ؛ 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
‫ﻓﻴﺤﺼ‪‬ﻠﻮﻥ 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 ﺗﻘﺮ‪‬ﺏ ﺍﳌﻌﺎﱐ ﻟﻠﻤﺪﻋﻮ ﻭﺗﻮﺿﺤﻬﺎ ﰲ ﺻﻮﺭﺓ ﳏﺴﻮﺳﺔ‪ ،‬ﺃﺳﻠﻮﺏ ﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﰲ‬
‫ﻣﻔﻬﻮﻡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺸﺒﻴﻪ ؛ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺴﻄﻼﱐ ﻋﻠﻰ ﻗﻮﻟﻪ  ‪ » . . . " :‬ﰲ ﺷﻌﺐ ﻣﻦ ﺍﻟﺸﻌﺎﺏ‬

‫‪ - ٤٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪ ( ٣٦٢)(١٥٠ /٢٥‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪ - ٤٩‬ﺍﻟﺴﻨﻦ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻔﱳ ﻟﻠﺪﺍﱐ )‪ (١٥٧)(٤٢٦ /٢‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪٣٨‬‬
‫« ‪ " : " . . .‬ﻭﻟﻴﺲ ﺑﻘﻴﺪ ﺑﻞ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﺸﻌﺎﺏ ﺍﳋﻠﻮ ﻋﻦ ﺍﻟﻨﺎﺱ ؛ ﻟﺬﺍ ﻣﺜﱠﻞ ‪‬ﺬﺍ‬
‫‪٥٠‬‬
‫ﻟﻠﻌﺰﻟﺔ ﻭﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻓﻜﻞ ﻣﻜﺎﻥ ﻳﺒﻌﺪ ﻋﻦ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ :‬ﻛﺎﳌﺴﺎﺟﺪ ﻭﺍﻟﺒﻴﻮﺕ " ‪.‬‬
‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ‬
‫ﳋﻤِﻴﺼ‪‬ـﺔِ‪ِ ،‬ﺇ ﹾﻥ‬ ‫ﺲ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﺪ‪‬ﻳﻨ‪‬ﺎﺭِ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒﺪ‪ ‬ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﻫﻢِ‪ ،‬ﻭ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ ﺍ ﹶ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪،-  -‬ﻗﹶﺎ ﹶﻝ‪» :‬ﺗ ِﻌ ‪‬‬
‫ﻼ ﺍ ‪‬ﻧ‪‬ﺘ ﹶﻘﺶ‪ ،‬ﻃﹸﻮﺑ‪‬ﻰ ِﻟ ‪‬ﻌ‪‬ﺒ ٍﺪ ﺁﺧِـ ٍﺬ ِﺑ ِﻌﻨ‪‬ـﺎ ِﻥ‬‫ﻚ ﹶﻓ ﹶ‬‫ﺲ ﻭ‪‬ﺍ‪‬ﻧ‪‬ﺘ ﹶﻜﺲ‪ ،‬ﻭِﺇﺫﹶﺍ ﺷِﻴ ‪‬‬ ‫ﺨﻂﹶ‪ ،‬ﺗ ِﻌ ‪‬‬
‫ﻂ ‪‬ﺳ ِ‬
‫ﺿﻲ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶ‬
‫ﹸﺃ ‪‬ﻋ ِﻄ ‪‬ﻲ ‪‬ﺭ ِ‬
‫ﳊﺮ‪‬ﺍ ‪‬ﺳﺔِ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ‬
‫ﳊﺮ‪‬ﺍ ‪‬ﺳﺔِ‪ ،‬ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍ ِ‬
‫ﺚ ‪‬ﺭﹾﺃ ‪‬ﺳﻪ‪ ،‬ﻣﻐ‪‬ﺒ ‪‬ﺮ ٍﺓ ﹶﻗ ‪‬ﺪﻣ‪‬ﺎﻩ‪ِ ،‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍ ِ‬ ‫ﹶﻓ ‪‬ﺮ ِﺳ ِﻪ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﺃ ‪‬ﺷ ‪‬ﻌ ﹶ‬
‫ﺸ ﱠﻔ ‪‬ﻊ«‪.٥١‬‬
‫ﺍﻟﺴ‪‬ﺎﹶﻗ ِﺔ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﻟﺴ‪‬ﺎﹶﻗﺔِ‪ِ ،‬ﺇ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ 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 :‬ﻋﺒ‪‬ﺪ ‪‬‬
‫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 ﻭ‪‬ﻤﺘﻪ 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 ﻣﻄﻠﻮ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﻓﺎ‪‬ﺎ 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 ﻭ‪‬ﻤﺘﻪ‪ ،‬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

‫‪ - ٥٠‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )‪(٢٢٩ /١‬‬

‫‪ - ٥١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٢٨٨٧ - ٢٨٨٦) (٣٤ /٤‬‬
‫]ﺵ )ﺗﻌﺲ( ﺳﻘﻂ ﻋﻠﻰ ﻭﺟﻬﻪ ﺃﻭ ﺷﻘﻲ ﻭﻫﻠﻚ‪) .‬ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ( ﳎﺎﺯ ﻋﻦ ﺍﳊﺮﺹ ﻋﻠﻴﻪ ﻭﲢﻤﻞ ﺍﻟﺬﻟﺔ ﻣﻦ ﺃﺟﻠﻪ ﻓﻤﻦ ﺑﺎﻟﻎ ﰲ ﻃﻠـﺐ ﺷـﻲﺀ‬
‫ﻭﺍﻧﺼﺮﻑ ﻋﻤﻠﻪ ﻛﻠﻪ ﺇﻟﻴﻪ ﺻﺎﺭ ﻛﺎﻟﻌﺎﺑﺪ ﻟﻪ‪) .‬ﺍﻟﻘﻄﻴﻔﺔ( ﺩﺛﺎﺭ ﳐﻤﻞ ﻭﺍﻟﺪﺛﺎﺭ ﻣﺎ ﻳﻠﺒﺲ ﻓﻮﻕ ﺍﻟﺸﻌﺎﺭ ﻭﺍﻟﺸﻌﺎﺭ ﻣﺎ ﻻﻣﺲ ﺍﳉﺴﺪ ﻣـﻦ ﺍﻟﺜﻴـﺎﺏ‪.‬‬
‫)ﺍﳋﻤﻴﺼﺔ( ﻛﺴﺎﺀ ﺃﺳﻮﺩ ﻣﺮﺑﻊ ﻟﻪ ﺧﻄﻮﻁ‪) .‬ﺃﻋﻄﻲ( ﻣﻦ ﺍﳌﺎﻝ‪) .‬ﺭﺿﻲ( ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻤﻞ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪) .‬ﺍﻧﺘﻜﺲ( ﺍﻧﻘﻠﺐ ﻋﻠﻰ ﺭﺃﺳـﻪ‬
‫ﻭﻫﻮ ﺩﻋﺎﺀ ﻋﻠﻴﻪ ﺑﺎﳋﻴﺒﺔ ﻭﺍﳋﺴﺮﺍﻥ‪) .‬ﺷﻴﻚ( ﺃﺻﺎﺑﺘﻪ ﺷﻮﻛﺔ‪) .‬ﻓﻼ ﺍﻧﺘﻘﺶ( ﻓﻼ ﻗﺪﺭ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻬﺎ ﺑﺎﳌﻨﻘﺎﺵ ﻭﻻ ﺧﺮﺟﺖ ﻭﺍﳌﺮﺍﺩ ﺇﺫﺍ ﺃﺻـﻴﺐ‬
‫ﺑﺄﻗﻞ ﺃﺫﻯ ﻓﻼ ﻭﺟﺪ ﻣﻌﻴﻨﺎ ﻋﻠﻰ ﺍﳋﻼﺹ ﻣﻨﻪ‪) .‬ﻃﻮﰉ( ﻣﻦ ﺍﻟﻄﻴﺐ ﺃﻱ ﻛﺎﻧﺖ ﻟﻪ ﺣﻴﺎﺓ ﻃﻴﺒﺔ ﻭﺟﺰﺍﺀ ﻃﻴﺐ‪) .‬ﺑﻌﻨﺎﻥ( ﳉﺎﻡ‪) .‬ﺃﺷﻌﺚ( ﻣﺘﻔـﺮﻕ‬
‫ﺍﻟﺸﻌﺮ ﻏﲑ ﻣﺴﺮﺡ‪) .‬ﺇﻥ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔ( ﺟﻌﻞ ﰲ ﻣﻘﺪﻣﺔ ﺍﳉﻴﺶ ﻟﻴﺤﺮﺳﻪ ﻣﻦ ﺍﻟﻌﺪﻭ‪) .‬ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔ( ﻗﺎﻡ ‪‬ﺎ ﺭﺍﺿﻴﺎ‪) .‬ﺍﻟﺴﺎﻗﺔ( ﻣﺆﺧﺮﺓ‬
‫ﺍﳉﻴﺶ‪) .‬ﺗﻌﺴﺎ( ﺍﻟﻠﻔﻆ ﻣﻦ ‪ /‬ﳏﻤﺪ ‪) ./ ٨‬ﻃﻮﰉ( ﺍﻟﻠﻔﻆ ﻣﻦ ‪ /‬ﺍﻟﺮﻋﺪ ‪./ ٢٩‬ﻭﻗﻴﻞ ﻫﻮ ﺍﺳﻢ ﻟﻠﺠﻨﺔ[‬

‫‪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 ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺼ ﹰﺔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬
‫ﻕ ﹸﻗ ﹾﻞ ِﻫ ‪‬ﻲ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻓِﻲ ﺍﹾﻟﺤ‪‬ﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﺧ‪‬ﺎِﻟ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ِ‬
‫ﺝ ِﻟ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ﻭ‪‬ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺯِﻳ‪‬ﻨ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺕ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ { ]ﺍﻷﻋﺮﺍﻑ‪ [٣٢ :‬ﻭﻣﻘﺼﻮﺩ ﻫﺬﺍ ﺍﻟﻮﺻـﻒ )ﺃﺷـﻌﺚ‪...‬‬ ‫ﺼ ﹸﻞ ﺍﻟﹾﺂ‪‬ﻳﺎ ِ‬ ‫ﻚ ‪‬ﻧ ﹶﻔ ‪‬‬
‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬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 ِﺇﺑ‪‬ـﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻣﺼ‪‬ـﻠ‪‬ﻰ‬ ‫ﺱ ‪‬ﻭﹶﺃ ‪‬ﻣﻨ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺗ ِ‬‫ﺖ ‪‬ﻣﺜﹶﺎ‪‬ﺑ ﹰﺔ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺗﻌﺎﱃ ﲞﺪﻣﺔ ﺑﻴﺘﻪ ﻓﻴﻘﻮﻝ‪ } :‬ﻭِﺇ ﹾﺫ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﺴﺠ‪‬ﻮ ِﺩ { ]ﺍﻟﺒﻘﺮﺓ‪،[١٢٥ :‬‬ ‫ﲔ ﻭ‪‬ﺍﻟ ‪‬ﺮ ﱠﻛ ِﻊ ﺍﻟ ‪‬‬‫ﲔ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎ ِﻛ ِﻔ ‪‬‬ ‫‪‬ﻭ ‪‬ﻋ ِﻬ ‪‬ﺪﻧ‪‬ﺎ ِﺇﻟﹶﻰ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ﹶﺃ ﹾﻥ ﹶﻃ ‪‬ﻬﺮ‪‬ﺍ ‪‬ﺑ‪‬ﻴِﺘ ‪‬ﻲ ﻟِﻠﻄﱠﺎِﺋ ِﻔ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻙ ﺑِﻲ ﺷ‪‬ـ‪‬ﻴﺌﹰﺎ‬
‫ﺖ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﻭﻗﺎﻝ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺧﺎﺻﺔ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ‪ } :‬ﻭِﺇ ﹾﺫ ‪‬ﺑ ‪‬ﻮﹾﺃﻧ‪‬ﺎ ِﻟِﺈ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻣﻜﹶﺎ ﹶﻥ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﺴﺠ‪‬ﻮ ِﺩ { ]ﺍﳊﺞ‪.[٢٦ :‬‬ ‫ﲔ ﻭ‪‬ﺍﻟ ‪‬ﺮ ﱠﻛ ِﻊ ﺍﻟ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍﹾﻟﻘﹶﺎِﺋ ِﻤ ‪‬‬
‫‪‬ﻭ ﹶﻃ ‪‬ﻬ ‪‬ﺮ ‪‬ﺑ‪‬ﻴِﺘﻲ‪ ‬ﻟِﻠﻄﱠﺎِﺋ ِﻔ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻳﻘﹸـﻮ ﹸﻝ‪ ":‬ﻋ‪‬ﻴﻨ‪‬ـﺎ ِﻥ ﻟﹶـﺎ‬‫ﺱ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭﺃﺟﺮ ﺍﳊﺮﺍﺳﺔ ﻋﻈﻴﻢ ﻛﻤﺎ ﰲ ‪‬ﻋ ‪‬ﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺱ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ "‪ ، ٥٢‬ﻭﺧﺪﻣﺔ ﺍﻟﻌﺎﺑـﺪﻳﻦ‬ ‫ﺤ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﺗ ‪‬‬
‫ﺸ‪‬ﻴ ِﺔ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭ ‪‬ﻋﻴ‪ ‬ﻦ ﺑ‪‬ﺎ‪‬ﺗ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬
‫ﺴ ‪‬ﻬﻤ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ‪ :‬ﻋ‪‬ﻴ ‪‬ﻦ ‪‬ﺑ ﹶﻜ ‪‬‬
‫‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺗﺘﻨﺎﻓﺴﻬﺎ ﻭﺭﺍﺛﺔ ﻣﻦ ﺃﺑﻴﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺎﻟﺴﻘﺎﻳﺔ ﺃﺣﺪ ﺍﻷﻟﻮﻳﺔ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﺘﻨﺎﻓﺴﻮ‪‬ﺎ‬
‫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 ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺕ‬
‫ﻚ ﻓﹶـ ﹾﺄ ِ‬‫ﺐ ِﺇﻟﹶﻰ ﹸﺃ ‪‬ﻣ ‪‬‬ ‫ﻀﻞﹸ‪ ،‬ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬ ‫ﺱ‪ :‬ﻳ‪‬ﺎ ﹶﻓ ‪‬‬ ‫ﺴﻘﹶﻰ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬
‫ﺴﻘﹶﺎ‪‬ﻳ ِﺔ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﺟ‪‬ﺎ َﺀ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﻓِﻴـﻪِ‪،‬‬
‫ﺏ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪﻫ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﺍ ‪‬ﺳ ِﻘﻨِﻲ«‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ِ ،‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﺸﺮ‪‬ﺍ ٍ‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ِﺑ ‪‬‬

‫‪ - ٥٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ﺕ ﺷﺎﻛﺮ )‪ (١٦٣٩) (١٧٥ /٤‬ﺻﺤﻴﺢ‬

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‫ﺴﻘﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ﹶﻓِﺈ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ‬
‫ﺏ ِﻣ‪‬ﻨﻪ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﻰ ‪‬ﺯ ‪‬ﻣ ‪‬ﺰ ‪‬ﻡ ‪‬ﻭ ‪‬ﻫﻢ‪ ‬ﻳ ‪‬‬‫ﺸ ِﺮ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪» :‬ﺍ ‪‬ﺳ ِﻘﻨِﻲ«‪ ،‬ﹶﻓ ‪‬‬
‫ﳊ‪‬ﺒ ﹶﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫ ِﺬ ِﻩ« ‪‬ﻳ ‪‬ﻌﻨِﻲ‪ :‬ﻋﺎِﺗ ﹶﻘﻪ‪ ،‬ﻭﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ِﺇﻟﹶـﻰ‬
‫ﺿ ‪‬ﻊ ﺍ ﹶ‬ ‫‪‬ﻋ ‪‬ﻤ ٍﻞ ﺻ‪‬ﺎِﻟ ٍﺢ« ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻐﹶﻠﺒ‪‬ﻮﺍ ﹶﻟ‪‬ﻨ ‪‬ﺰﹾﻟﺖ‪ ،‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬‬
‫ﻋ‪‬ﺎِﺗ ِ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 ﻳﻌﺮﻓﻮ‪‬ﻢ ﻭﻗﺪ ﻳﻄﻠﺒﻮ‪‬ﻢ ﻛﻤـﺎ‬
‫ﺴ‪‬ﺘِﻨﺪ‪‬ﺍ ِﺇﻟﹶﻰ ﺍ‪‬ﺑ ِﻦ‬
‫ﺨﻄﱠﺎﺏِ‪ ،‬ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫ﻛﺎﻥ ﻳﻔﻌﻞ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ﺭ‪‬ﺍِﻓﻊٍ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻒ ِﻣ ‪‬ﻦ‬
‫ﺨِﻠ ‪‬‬‫‪‬ﻋﺒ‪‬ﺎﺱٍ‪ ،‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻭ ‪‬ﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺍ ‪‬ﻋﹶﻠﻤ‪‬ﻮﺍ ﹶﺃﻧ‪‬ﻲ ﹶﻟ ‪‬ﻢ ﹶﺃﹸﻗ ﹾﻞ ﻓِﻲ ﺍﹾﻟﻜﹶﻼﹶﻟ ِﺔ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫‪‬ﺑ ‪‬ﻌﺪِﻱ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭﻓﹶﺎﺗِﻲ ِﻣﻦ‪ ‬ﺳ‪‬ﺒ ِﻲ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮﺏِ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺣ ‪‬ﺮ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻋ‪ ‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺳﻌِﻴ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ‬
‫ﻚ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﻭ‪‬ﺍﹾﺋ‪‬ﺘ ‪‬ﻤ‪‬ﻨ ‪‬ﻪ ﺍﻟﻨ‪‬ـﺎﺱ‪،‬‬‫ﻚ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫ﲔ ﻟﹶﺎﺋ‪‬ﺘ ‪‬ﻤ‪‬ﻨ ‪‬‬‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺕ ِﺑ ‪‬ﺮ ‪‬ﺟ ٍﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫‪‬ﺯ‪‬ﻳ ٍﺪ‪ :‬ﹶﺃﻣ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ِﺔ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬ ‫ﺻﺤ‪‬ﺎﺑِﻲ ِﺣ ‪‬ﺮﺻ‪‬ﺎ ‪‬ﺳ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭِﺇﻧ‪‬ﻲ ﺟ‪‬ﺎ ِﻋ ﹲﻞ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻫﺆ‪‬ﻻ ِﺀ ﺍﻟ‪‬ﻨ ﹶﻔ ِﺮ ﺍﻟ ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬‫ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪» :‬ﹶﻗ ‪‬ﺪ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﻫﺬﹶﺍ ﺍﻟﹾـﹶﺄ ‪‬ﻣ ‪‬ﺮ‬‫ﺽ« ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ﹶﻛﻨِﻲ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﺭ ‪‬ﺟﹶﻠ‪‬ﻴﻦِ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫ﺕ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬ ‫ﻣ‪‬ﺎ ‪‬‬
‫‪٥٤‬‬
‫ﺡ"‬ ‫ﺠﺮ‪‬ﺍ ِ‬‫ﺖ ِﺑ ِﻪ ﺳ‪‬ﺎِﻟ ‪‬ﻢ ‪‬ﻣ ‪‬ﻮﻟﹶﻰ ﹶﺃﺑِﻲ ‪‬ﺣ ﹶﺬ‪‬ﻳ ﹶﻔﺔﹶ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻟ ‪‬ﻮِﺛ ﹾﻘ ‪‬‬
‫ﻭﻋﻤﺮ ﻛﺎﻥ ﺧﺒﲑﹰﺍ ﺑﺎﻟﺮﺟﺎﻝ ﻭﻣﻊ ﺫﻟﻚ ﻗﺎﻝ‪) :‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺃﹶﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺑِﺎﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ِﻣﻨ‪‬ﻲ(‪ 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 ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻠ ِﻤ ‪‬ﺰ ‪‬ﻙ ﻓِـﻲ‬
‫ﺨﻄﹸﻮ ﹶﻥ )‪ (٥٨‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭﺿ‪‬ﻮﺍ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‬
‫ﺴ‪‬‬‫ﺕ ﹶﻓِﺈ ﹾﻥ ﹸﺃ ‪‬ﻋﻄﹸﻮﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭﺿ‪‬ﻮﺍ ‪‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻄﻮ‪‬ﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ِﺇﺫﹶﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬‫ﺍﻟ ‪‬‬
‫ﻀِﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ِﺇﻧ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﺭ‪‬ﺍ ِﻏﺒ‪‬ـﻮ ﹶﻥ )‪] {(٥٩‬ﺍﻟﺘﻮﺑـﺔ‪:‬‬ ‫ﺴ‪‬ﺒﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬ﺆﺗِﻴﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬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 ﻗﺪ‪‬ﻣﻮﺍ 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 ﻟﻜﺜﺮ‪‬ﻢ[‬
‫‪ - ٥٤‬ﻣﺴﻨﺪ ﺃﲪﺪ ﳐﺮﺟﺎ )‪ (١٢٩)(٢٨٠ /١‬ﺣﺴﻦ‬
‫‪ - ٥٥‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ )‪ (٦٥٠ /٩‬ﻭﺗﺎﺭﻳﺦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ )‪(٥٤٢ /٢‬‬

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‫ﺭﺳﻮﻟﻨﺎ  ﺃ‪‬ﻢ 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 ﻋﻴﻮ‪‬ﻢ ﻓﺮﺣﹰﺎ ﲟﺎ ﺭﺟﻌﻮﺍ ﺑﻪ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪) :‬ﺭﺿﻴﻨﺎ(‪ .‬ﻓﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎﺏٍ‪ ،‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮِﻟﻪِ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ‪‬ﻫﻮ‪‬ﺍ ِﺯ ﹶﻥ ﻣ‪‬ﺎ ﹶﺃﻓﹶﺎﺀَ‪،‬‬ ‫ﲔ ﹶﺃﻓﹶﺎ َﺀ ﺍ ُ‬ ‫‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎِﻟﻚٍ‪ ،‬ﹶﺃ ﱠﻥ ﹸﺃﻧ‪‬ﺎﺳ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﹾﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺣ‪‬ﻨ‪‬ﻴﻦٍ‪ِ ،‬ﺣ ‪‬‬
‫ﷲ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﷲِ‪ ،‬ﻳ ‪‬ﻌﻄِـﻲ‬ ‫ﷲ  ‪‬ﻳ ‪‬ﻌﻄِﻲ ِﺭﺟ‪‬ﺎﻟﹰﺎ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﺮ ‪‬ﻳﺶٍ‪ ،‬ﺍﹾﻟﻤِﺎﹶﺋ ﹶﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟِﺈِﺑﻞِ‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍ ُ‬ ‫ﹶﻓ ﹶﻄ ِﻔ ‪‬ﻖ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ  ‪ ،‬ﻣِـ ‪‬ﻦ‬ ‫ﻚ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬ ‫ﺙ ﹶﺫِﻟ ‪‬‬‫ﺤ ‪‬ﺪ ﹶ‬
‫ﻚ‪ :‬ﹶﻓ ‪‬‬ ‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬‫ﹸﻗ ‪‬ﺮ‪‬ﻳﺸ‪‬ﺎ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ﹸﻛﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺳﻴ‪‬ﻮﹸﻓﻨ‪‬ﺎ ‪‬ﺗ ﹾﻘ ﹸﻄ ‪‬ﺮ ﻣِ ‪‬ﻦ ِﺩﻣ‪‬ﺎِﺋ ِﻬﻢ‪ ،‬ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﷲ  ‪ ،‬ﹶﻓﻘﹶـﺎ ﹶﻝ‪:‬‬ ‫ﺠ ‪‬ﻤ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﹸﻗ‪‬ﺒ ٍﺔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺩﻡٍ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﹶﻗ ‪‬ﻮِﻟ ِﻬﻢ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ‪‬ﻧﺼ‪‬ﺎﺭِ‪ ،‬ﹶﻓ ‪‬‬
‫ﺚ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ‪‬ﻋ‪‬ﻨ ﹸﻜﻢ‪‬؟ "ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﹸﻓ ﹶﻘﻬ‪‬ﺎ ُﺀ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ‪ :‬ﹶﺃﻣ‪‬ﺎ ﹶﺫﻭ‪‬ﻭ ﺭ‪‬ﺍِﻳﻨ‪‬ﺎ‪ ،‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ‬ ‫»ﻣ‪‬ﺎ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﷲ ِﻟ ‪‬ﺮﺳ‪‬ﻮِﻟﻪِ‪ ،‬ﻳ ‪‬ﻌﻄِﻲ ﹸﻗ ‪‬ﺮ‪‬ﻳﺸ‪‬ﺎ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ﹸﻛﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺳﻴ‪‬ﻮﹸﻓﻨ‪‬ﺎ ‪‬ﺗ ﹾﻘ ﹸﻄ ‪‬ﺮ ِﻣ ‪‬ﻦ ِﺩﻣ‪‬ـﺎِﺋ ِﻬﻢ‪،‬‬ ‫ﺱ ِﻣﻨ‪‬ﺎ ‪‬ﺣﺪِﻳﹶﺜ ﹲﺔ ﹶﺃ ‪‬ﺳﻨ‪‬ﺎ‪‬ﻧ ‪‬ﻬﻢ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍ ُ‬
‫ﹸﺃﻧ‪‬ﺎ ‪‬‬
‫ﺱ‬
‫ﺐ ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﺿ ‪‬ﻮ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﷲ  »ﹶﻓِﺈﻧ‪‬ﻲ ﹸﺃ ‪‬ﻋﻄِﻲ ِﺭﺟ‪‬ﺎﻟﹰﺎ ‪‬ﺣﺪِﻳﺜِﻲ ‪‬ﻋ ‪‬ﻬ ٍﺪ ِﺑ ﹸﻜ ﹾﻔﺮٍ‪ ،‬ﹶﺃ‪‬ﺗﹶﺄﱠﻟ ﹸﻔ ‪‬ﻬﻢ‪ ،‬ﹶﺃﹶﻓﻠﹶﺎ ‪‬ﺗ ‪‬ﺮ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ﹶﻟﻤ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ﹶﻘِﻠﺒ‪‬ﻮﻥﹶ ِﺑ ِﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ﹶﻘِﻠﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ« ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﺑﻠﹶﻰ‪،‬‬ ‫ﺑِﺎﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍﻝِ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ ِﺭﺣ‪‬ﺎِﻟ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﷲِ؟ ﹶﻓﻮ‪‬ﺍ ِ‬
‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ،‬ﹶﻓِﺈﻧ‪‬ﻲ‬‫ﺻِﺒﺮ‪‬ﻭﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻠ ﹶﻘﻮ‪‬ﺍ ﺍ َ‬ ‫ﺠﺪ‪‬ﻭ ﹶﻥ ﹶﺃﹶﺛ ‪‬ﺮ ﹰﺓ ‪‬ﺷﺪِﻳ ‪‬ﺪﺓﹰ‪ ،‬ﻓﹶﺎ ‪‬‬ ‫ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﺭﺿِﻴﻨ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﻓِﺈ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺳ‪‬ﺘ ِ‬
‫‪٥٦‬‬
‫ﺼِﺒ ‪‬ﺮ "‬ ‫ﺽ« ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺳ‪‬ﻨ ‪‬‬ ‫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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ِﺇﻟﱠﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬ﺩ ﹶﺓ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ{ ]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
‫ﻳﺘﻨﺎﺯﻋﻮ‪‬ﺎ 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 ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻛﹶﺎ ﹶﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳﺔﹶ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ِﻣﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻓﻌﻦ ﹶﺃﻳ‪‬ﻮﺏ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻧ‪‬ﺒﹾﺌ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ‬ ‫ﺨﺸِﻴ ‪‬‬ ‫ﺖ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ‪ :‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶﺎ‪‬ﺗﻠﹸﻮ ‪‬ﻙ ‪‬ﻭﹶﺃﺑ‪‬ﺎ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎﻡِ‪ ،‬ﹶﻓ ‪‬‬ ‫‪‬ﻳﻨ‪‬ﺎ ِﺯ ‪‬ﻋﻨ‪‬ﺎ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﹶﺄ ‪‬ﻣﺮِ؟ ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ ‪‬ﻬ ‪‬ﻤ ‪‬ﻤ ‪‬‬

‫‪ - ٥٦‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(١٠٥٩)(٣٤٥ :‬‬

‫]ﺵ )ﺣﲔ ﺃﻓﺎﺀ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻣﻦ ﺃﻣﻮﺍﻝ ﻫﻮﺍﺯﻥ ﻣﺎ ﺃﻓﺎﺀ( ﺃﻱ ﺣﲔ ﺟﻌﻞ ﺍﷲ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﻣﺎ ﺟﻌﻠﻪ ﻓﻴﺌﺎ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻭﻫﻮ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﻣـﺎﻻ‬
‫ﺗﻠﺤﻘﻪ ﻣﺸﻘﺔ ﻭﻫﻮﺍﺯﻥ ﻗﺒﻴﻠﺔ )ﰲ ﻗﺒﺔ ﻣﻦ ﺁﺩﻡ( ﺍﻟﻘﺒﺔ ﻣﻦ ﺍﳋﻴﺎﻡ ﺑﻴﺖ ﺻﻐﲑ ﻣﺴﺘﺪﻳﺮ ﻭﻫﻮ ﻣﻦ ﺑﻴﻮﺕ ﺍﻟﻌﺮﺏ ﻭﻣﻦ ﺃﺩﻡ ﻣﻌﻨﺎﻩ ﻣﻦ ﺟﻠﻮﺩ ﻭﻫـﻮ‬
‫ﲨﻊ ﺃﺩﱘ ﲟﻌﲎ ﺍﳉﻠﺪ ﺍﳌﺪﺑﻮﻍ ﻭﳚﻤﻊ ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﺩﻡ )ﺃﺗﺄﻟﻔﻬﻢ( ﺃﻱ ﺃﺳﺘﻤﻴﻞ ﻗﻮ‪‬ﻢ ﺑﺎﻹﺣﺴﺎﻥ ﻟﻴﺜﺒﺘﻮﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺭﻏﺒﺔ ﰲ ﺍﳌﺎﻝ ﻭﻛﺎﻥ ﺍﻟﻨﱯ‬
‫ ﻳﻌﻄﻲ ﺍﳌﺆﻟﻔﺔ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻭﻛﺎﻧﻮﺍ ﺃﺷﺮﺍﻑ ﺍﻟﻌﺮﺏ ﻓﻤﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻌﻄﻴﻪ ﺩﻓﻌﺎ ﻷﺫﺍﻩ ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻌﻄﻴﻪ ﻃﻤﻌـﺎ ﰲ ﺇﺳـﻼﻣﻪ‬
‫ﻭﺇﺳﻼﻡ ﻧﻈﺮﺍﺋﻪ ﻭﺃﺗﺒﺎﻋﻪ ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻌﻄﻴﻪ ﻟﻴﺜﺒﺖ ﻋﻠﻰ ﺇﺳﻼﻣﻪ ﻟﻘﺮﺏ ﻋﻬﺪﻩ ﺑﺎﳉﺎﻫﻠﻴﺔ )ﺭﺣﺎﻟﻜﻢ( ﺃﻱ ﻣﻨﺎﺯﻟﻜﻢ )ﺃﺛﺮﺓ ﺷﺪﻳﺪﺓ( ﻓﻴﻬﺎ ﻟﻐﺘﺎﻥ‬
‫ﺃﺣﺪﺍﳘﺎ ﺿﻢ ﺍﳍﻤﺰﺓ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺜﺎﺀ ﻭﺃﺻﺤﻬﻤﺎ ﻭﺃﺷﻬﺮﳘﺎ ﺑﻔﺘﺤﻬﻤﺎ ﲨﻴﻌﺎ ﻭﺍﻷﺛﺮﺓ ﺍﻻﺳﺘﺌﺜﺎﺭ ﺑﺎﳌﺸﺘﺮﻙ ﺃﻱ ﻳﺴﺘﺄﺛﺮ ﻋﻠﻴﻜﻢ ﻭﻳﻔﻀﻞ ﻋﻠـﻴﻜﻢ‬
‫ﻏﲑﻛﻢ ﺑﻐﲑ ﺣﻖ[‬

‫‪٤٢‬‬
‫ﺠﻨ‪‬ﺎ ِﻥ‬
‫ﺕ ﻣ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺤ ‪‬ﻤ ﹶﻞ ﹶﻗ ‪‬ﻮﻟِﻲ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﺭ ‪‬ﺩﺕ‪ ،‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﻓِﻲ ﹶﻗ ‪‬ﻮﻟِﻲ ‪‬ﻫﺬﹶﺍ ِﻫﺮ‪‬ﺍﹶﻗ ﹸﺔ ﺍﻟ ‪‬ﺪﻣ‪‬ﺎﺀِ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫"‬
‫ﺱ ﻣ‪‬ﺎ ﺗ‪‬ـ ‪‬ﺮ‪‬ﻳﻦ‪،‬‬ ‫ﺖ‪ :‬ﹶﻗ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺴﻮ‪‬ﺍ‪‬ﺗﻬ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ﹸﻄﻒ‪ ،‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺼ ﹶﺔ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ﹾﻔ ‪‬‬ ‫ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﻚ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬‫ﳊ ‪‬ﻖ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻈﺮ‪‬ﻭ‪‬ﻧﻚ‪ ،‬ﻭﹶﺃ ‪‬ﺧﺸ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻓِﻲ ﺍ ‪‬ﺣِﺘﺒ‪‬ﺎ ِﺳ ‪‬‬ ‫ﺖ‪ :‬ﺍ ﹶ‬ ‫ﺠ ‪‬ﻌ ﹾﻞ ﻟِﻲ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﻣ ِﺮ ‪‬ﺷ ‪‬ﻲﺀٌ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺐ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹸﺔ ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﻓِﻲ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﺱ ‪‬ﺧ ﹶﻄ ‪‬‬ ‫ﻕ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﹸﻓ ‪‬ﺮﹶﻗﺔﹲ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬ﺪ ‪‬ﻋ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﹶﺫ ‪‬ﻫﺐ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺗ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ‪ :‬ﹶﻓ ‪‬ﻬﻠﱠﺎ ﹶﺃ ‪‬ﺟ‪‬ﺒ‪‬ﺘﻪ‪‬؟ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‪:‬‬
‫ﺐ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ِﻪ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃﺑِﻴﻪِ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺣﺒِﻴ ‪‬‬
‫ﺍ َﻷ ‪‬ﻣ ِﺮ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻄِﻠ ‪‬ﻊ ﹶﻟﻨ‪‬ﺎ ﹶﻗ ‪‬ﺮ‪‬ﻧﻪ‪ ،‬ﹶﻓﹶﻠ‪‬ﻨ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ‬
‫ﺨﺸِﻴ ‪‬‬‫ﻼﻡِ‪ ،‬ﹶﻓ ‪‬‬‫ﻚ ‪‬ﻭﹶﺃﺑ‪‬ﺎ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﺍ ِﻹ ‪‬ﺳ ﹶ‬ ‫ﻚ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ‪‬ﺗﹶﻠ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍ َﻷ ‪‬ﻣ ِﺮ ِﻣ‪‬ﻨ ‪‬‬
‫ﺖ ‪‬ﺣ‪‬ﺒ ‪‬ﻮﺗِﻲ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻤ ‪‬ﻤ ‪‬‬ ‫ﺤﹶﻠ ﹾﻠ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﳉﻨ‪‬ـﺎ ِﻥ‬ ‫ﺤ ‪‬ﻤ ﹸﻞ ‪‬ﻋﻨ‪‬ﻲ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺫِﻟﻚ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮﺕ‪ ‬ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻲ ﺍ ِ‬ ‫ﺴ ِﻔﻚ‪ ‬ﺍﻟ ‪‬ﺪﻡ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﳉ ‪‬ﻤﻊِ‪ ،‬ﻭ‪‬ﺗ ‪‬‬‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬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 ‪ ،-  -‬ﹶﺃﻧ‪‬ـ ‪‬ﻪ‬
‫ﺨ ‪‬ﺪ ِﺭﻱ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻣﻦ ﺍﻟﻄﻴﺐ ﻟﻐﺔﹰ‪ ،‬ﻗﻠﺒﺖ ﺍﻟﻴﺎﺀ ﻭﺍﻭﺍﹰ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﻋ‪ ‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﺠﻨ‪‬ـ ِﺔ‬
‫ﺏ ﹶﺃﻫ‪‬ـ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﲑ ﹸﺓ ﻣِﺎﹶﺋ ِﺔ ‪‬ﺳ‪‬ﻨﺔٍ‪ِ ،‬ﺛﻴ‪‬ﺎ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﻣ ِ‬
‫ﺠ ‪‬ﺮﹲﺓ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﻣ‪‬ﺎ ﻃﹸﻮﺑ‪‬ﻰ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺷ ‪‬‬
‫ﺝ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻛﻤ‪‬ﺎ ِﻣﻬ‪‬ﺎ‪.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 } :‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ‬
‫ﺤ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﻟﹰﺎ ‪‬ﻭﹶﺃ ‪‬ﻭﻟﹶﺎﺩ‪‬ﺍ ‪‬ﻭﻣ‪‬ـﺎ‬
‫ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﻧﺬِﻳ ٍﺮ ِﺇﻟﱠﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﻣ‪‬ﺘ ‪‬ﺮﻓﹸﻮﻫ‪‬ﺎ ﺇِﻧ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﹸﺃ ‪‬ﺭ ِﺳ ﹾﻠ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ﻛﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ )‪ (٣٤‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻧ ‪‬‬
‫ﺱ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ ﹶﻥ )‪(٣٦‬‬ ‫ﻕ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻂ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ‪‬‬
‫ﺴﹸ‬
‫ﲔ )‪ (٣٥‬ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻳ‪‬ﺒ ‪‬‬ ‫ﺤ ‪‬ﻦ ِﺑ ‪‬ﻤ ‪‬ﻌ ﱠﺬِﺑ ‪‬‬
‫‪‬ﻧ ‪‬‬

‫‪ - ٥٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٤١٠٨) (١١٠ /٥‬‬

‫]ﺵ )ﻧﺴﻮﺍ‪‬ﺎ( ﺫﻭﺍﺋﺒﻬﺎ ﻗﻴﻞ ﺍﻷﺻﺢ ﻧﻮﺳﺎ‪‬ﺎ‪) .‬ﺗﻨﻄﻒ( ﺗﻘﻄﺮ ﻣﺎﺀ ﻭﻗﻴﻞ ﺗﺘﺤﺮﻙ‪) .‬ﺃﻣﺮ ﺍﻟﻨﺎﺱ( ﺃﺭﺍﺩ ﻣﺎ ﻭﻗﻊ ﺑﲔ ﻋﻠﻲ ﻭﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‬
‫ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺍﺣﺘﻜﺎﻣﻬﻢ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻓﺮﺍﺳﻠﻮﺍ ﻣﻦ ﺑﻘﻲ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﳊﺮﻣﲔ ﻭﻏﲑﳘﻤﺎ ﻭﺗﻮﺍﻋﺪﻭﺍ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ ﰲ ﺍﻷﻣﺮ ﻓﺸﺎﻭﺭ ﺍﺑﻦ‬
‫ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﺧﺘﻪ ﰲ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻬﻢ ﻭﻋﺪﻣﻪ ﻓﺄﺷﺎﺭﺕ ﻋﻠﻴﻪ ﺑﺎﻟﻠﺤﻮﻕ ‪‬ﻢ ﺧﺸﻴﺔ ﺃﻥ ﻳﻨﺸﺄ ﻣﻦ ﻏﻴﺒﺘﻪ ﺍﺧﺘﻼﻑ ﻓﺘﺴﺘﻤﺮ ﺍﻟﻔﺘﻨﺔ‪) .‬ﻓﻠـﻢ‬
‫ﳚﻌﻞ ﱄ( ﺃﻱ ﱂ ﻳﺴﻨﺪ ﺇﱄ ﺷﻲﺀ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﻼﻓﺔ ﻭﺍﻹﻣﺎﺭﺓ ﻭﱂ ﻳﺆﺧﺬ ﺭﺃﻳﻲ ﰲ ﺫﻟﻚ‪) .‬ﺍﳊﻖ( ‪‬ﻤﺰﺓ ﻭﺻﻞ ﻣﻜﺴﻮﺭﺓ ﻓﻌﻞ ﺃﻣﺮ ﻣﻦ ﳊـﻖ‬
‫ﻳﻠﺤﻖ ﺃﻱ ﺃﺩﺭﻙ ﺍﻟﻘﻮﻡ ﰲ ﺍﺟﺘﻤﺎﻋﻬﻢ )ﺍﺣﺘﺒﺎﺳﻚ( ﺗﺄﺧﺮﻙ ﺃﻭ ﺍﻣﺘﻨﺎﻋﻚ ﻣﻦ ﺍﻟﺬﻫﺎﺏ‪) .‬ﻓﺮﻗﺔ( ﺍﻓﺘﺮﺍﻕ ﺑﲔ ﺍﳉﻤﺎﻋﺔ ﻭﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ‪) .‬ﺗﻔـﺮﻕ‬
‫ﺍﻟﻨﺎﺱ( ﺑﻌﺪﻣﺎ ﺟﺮﻯ ﺍﻟﺘﺤﻜﻴﻢ ﻭﺍﺧﺘﻠﻒ ﺍﳊﻜﻤﺎﻥ ﻭﺍﻧﺘﻬﻰ ﺍﻷﻣﺮ ﻋﻠﻰ ﺗﺜﺒﻴﺖ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) .‬ﻗﺮﻧﻪ( ﺭﺃﺳﻪ‪) .‬ﺣﺒﻮﰐ( ﻣﻦ ﺍﺣﺘﱮ ﺍﻟﺮﺟﻞ‬
‫ﺇﺫ ﲨﻊ ﻇﻬﺮﻩ ﻭﺳﺎﻗﻴﻪ ﺑﺜﻮﺏ ﻭﳓﻮﻩ‪) .‬ﻣﻦ ﻗﺎﺗﻠﻚ( ﻳﺮﻳﺪ ﻋﻠﻴﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﺈﻧﻪ ﻗﺎﺗﻞ ﻣﻌﺎﻭﻳﺔ ﻭﺃﺑﺎﻩ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻳﻮﻡ ﺃﺣـﺪ‬
‫ﻭﺍﳋﻨﺪﻕ ﻭﻛﺎﻧﺎ ﻛﺎﻓﺮﻳﻦ ﻭﻫﻮ ﻳﻮﻣﺌﺬ ﻣﺴﻠﻢ‪) .‬ﳛﻤﻞ ﻋﲏ ﻏﲑ ﺫﻟﻚ( ﳛﻤﻞ ﻛﻼﻣﻲ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺃﺭﺩﺕ‪) .‬ﺣﺒﻴﺐ( ﺑﻦ ﻣﺴﻠﻤﺔ‪) .‬ﺣﻔﻈـﺖ‬
‫ﻭﻋﺼﻤﺖ( ﺣﻔﻈﻚ ﺍﷲ ﺗﻌﺎﱃ ﻭﲪﺎﻙ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﻭﺇﺛﺎﺭ‪‬ﺎ‪) .‬ﳏﻤﻮﺩ( ﺑﻦ ﻏﻴﻼﻥ ﺍﳌﺮﻭﺯﻱ ﺃﺣﺪ ﺷﻴﻮﺥ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺭﲪﻬـﻢ ﺍﷲ ﺗﻌـﺎﱃ‪.‬‬
‫)ﻭﻧﻮﺳﺎ‪‬ﺎ( ﺃﻱ ﺑﺪﻝ ﻧﺴﻮﺍ‪‬ﺎ[‬
‫‪ - ٥٨‬ﺍﻹﳝﺎﻥ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻫﻮﺍﻟﻪ ﻁ‪) ٢‬ﺹ‪ (٣٦٨ :‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪) -‬ﺝ ‪ / ١٦‬ﺹ ‪ (٧٤١٣) (٤٢٩‬ﺣﺴﻦ‬

‫‪٤٣‬‬
‫ﻚ ﹶﻟﻬ‪‬ـ ‪‬ﻢ ﺟ‪‬ـﺰ‪‬ﺍ ُﺀ‬
‫‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹸﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﹶﺃ ‪‬ﻭﻟﹶﺎ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ﺑِﺎﱠﻟﺘِﻲ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﺯﹾﻟﻔﹶﻰ ِﺇﻟﱠﺎ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺕ ﺁ ِﻣﻨ‪‬ﻮ ﹶﻥ )‪] {(٣٧‬ﺳﺒﺄ‪ [٣٧ - ٣٤ :‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺭﺑﻂ ﺩﺍﺋـﻢ ﺑـﲔ‬ ‫ﻀ ‪‬ﻌﻒِ ِﺑﻤ‪‬ﺎ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬ﻐ ‪‬ﺮﻓﹶﺎ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﻚ ﻓِﻲ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﻧﺬِﻳ ٍﺮ ِﺇﻟﱠـﺎ ﻗﹶـﺎ ﹶﻝ‬ ‫ﻚ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ‪‬‬
‫ﺍﻟﻌﻠﻮ ﻭﺍﻟﻔﺴﺎﺩ ﻛﻤﺎ ﻗﺎﻝ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ } :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﺘ ‪‬ﺮﻓﹸﻮﻫ‪‬ﺎ ِﺇﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ﺁﺑ‪‬ﺎ َﺀﻧ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺃﹸ ‪‬ﻣ ٍﺔ ‪‬ﻭِﺇﻧ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺁﺛﹶﺎ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻣ ﹾﻘ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ{ ]ﺍﻟﺰﺧﺮﻑ‪ [٢٣ :‬ﻭﻛﻤـﺎ ﻗـﺎﻝ ﻋـﻦ‬
‫ﺤِﻴﻲ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻒ ﻃﹶﺎِﺋ ﹶﻔ ﹰﺔ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹶﺬ‪‬ﺑ ‪‬ﺢ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻀ ِﻌ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺽ ‪‬ﻭ ‪‬ﺟﻌ‪ ‬ﹶﻞ ﹶﺃ ‪‬ﻫﹶﻠﻬ‪‬ﺎ ِﺷ‪‬ﻴﻌ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻓﺮﻋﻮﻥ‪ِ} :‬ﺇ ﱠﻥ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﺪِﻳ ‪‬ﻦ{ ]ﺍﻟﻘﺼﺺ‪. [٤ :‬‬ ‫ِﻧﺴ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ِﺇ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ِ‬
‫ﺽ ‪‬ﻭﻟﹶـﺎ‬
‫ﺠ ‪‬ﻌﹸﻠﻬ‪‬ﺎ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋﹸﻠﻮ‪‬ﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻚ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹸﺓ ‪‬ﻧ ‪‬‬
‫ﻭﻗﺪ ﻭﻋﺪ ﺍﷲ ﻭﺭﺍﺛﺔ ﺍﻷﺭﺽ ﻟﻠﺬﻳﻦ }ﺗِ ﹾﻠ ‪‬‬
‫ﲔ{ ]ﺍﻟﻘﺼﺺ‪. [٨٣ :‬‬ ‫ﹶﻓﺴ‪‬ﺎﺩ‪‬ﺍ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﻭﺍﳉﻬﺎﺩ ﻭﺍﻟﺒﻼﺀ ﻻ ﻳﺴﺘﻘﻴﻢ ﺇﻻ ﻷﻫﻞ ﺍﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ‪ ،‬ﻭﻗﺪ ﻛﺸﻒ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﺑﺎﳉﻬـﺎﺩ ﻛﻤـﺎ ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺗﻠﻚ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﲰﻴﺖ ﺑﺎﻟﻔﺎﺿﺤﺔ ﻷ‪‬ﺎ ﻓﻀﺤﺖ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻭﻏﺎﻟﺐ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺻـﻔﺎﺕ‬
‫ﺕ‬
‫ﺻﺪ‪‬ﺍ ﻟﹶﺎ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮ ‪‬ﻙ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬‬ ‫ﻓﺎﺿﺤﺔ ﳍﻢ ﺇﳕﺎ ﻛﺸﻔﺖ ﺑﺎﳉﻬﺎﺩ ﻓﻬﻢ ﺍﻟﺬﻳﻦ‪} :‬ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺮﺿ‪‬ﺎ ﹶﻗﺮِﻳﺒ‪‬ﺎ ‪‬ﻭ ‪‬ﺳ ﹶﻔﺮ‪‬ﺍ ﻗﹶﺎ ِ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟﻜﹶﺎ ِﺫﺑ‪‬ﻮ ﹶﻥ{‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ‪‬ﻬِﻠﻜﹸﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺤِﻠﻔﹸﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻟ ِﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﻨ‪‬ﺎ ﹶﻟ ‪‬‬
‫ﺸ ﱠﻘ ﹸﺔ ‪‬ﻭ ‪‬ﺳ‪‬ﻴ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺝ ﹶﻟﹶﺄ ‪‬ﻋﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﺪ ﹰﺓ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻛ ِﺮ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﺍ ‪‬ﻧِﺒﻌ‪‬ﺎﹶﺛ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﺜ‪‬ﺒ ﹶﻄ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻗِﻴ ﹶﻞ ﺍ ﹾﻗ ‪‬ﻌﺪ‪‬ﻭﺍ‬
‫ﺨﺮ‪‬ﻭ ‪‬‬ ‫]ﺍﻟﺘﻮﺑﺔ‪ [٤٢ :‬ﻭﻫﻢ )} ‪‬ﻭﹶﻟ ‪‬ﻮ ﺃﹶﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﺍﹾﻟ ‪‬‬
‫ﺿﻌ‪‬ﻮﺍ ِﺧﻠﹶﺎﹶﻟ ﹸﻜﻢ‪ ‬ﻳ‪‬ﺒﻐ‪‬ﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ِﻔ‪‬ﺘ‪‬ﻨ ﹶﺔ ‪‬ﻭﻓِـﻴ ﹸﻜ ‪‬ﻢ‬
‫‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﻘﹶﺎ ِﻋﺪِﻳ ‪‬ﻦ )‪ (٤٦‬ﹶﻟ ‪‬ﻮ ‪‬ﺧ ‪‬ﺮﺟ‪‬ﻮﺍ ﻓِﻴ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﺯ‪‬ﺍﺩ‪‬ﻭ ﹸﻛ ‪‬ﻢ ِﺇﻟﱠﺎ ‪‬ﺧﺒ‪‬ﺎﻟﹰﺎ ‪‬ﻭﹶﻟﹶﺄ ‪‬ﻭ ‪‬‬
‫ﲔ )‪] {(٤٧‬ﺍﻟﺘﻮﺑﺔ‪ ([٤٧ ،٤٦ :‬ﻭﻫﻢ } ‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﺋ ﹶﺬ ﹾﻥ ﻟِﻲ ‪‬ﻭﻟﹶﺎ‬ ‫‪‬ﺳﻤ‪‬ﺎﻋ‪‬ﻮ ﹶﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ﺑِﺎﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺨﱠﻠﻔﹸﻮ ﹶﻥ‬
‫ﺡ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﺗ ﹾﻔِﺘﻨ‪‬ﻲ ﹶﺃﻟﹶﺎ ﻓِﻲ ﺍﹾﻟ ِﻔ‪‬ﺘ‪‬ﻨ ِﺔ ‪‬ﺳ ﹶﻘﻄﹸﻮﺍ ‪‬ﻭِﺇ ﱠﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﹶﻟ ‪‬ﻤﺤِﻴ ﹶﻄ ﹲﺔ ﺑِﺎﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ{ ]ﺍﻟﺘﻮﺑﺔ‪ [٤٩ :‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ }ﹶﻓ ِﺮ ‪‬‬
‫ﺴ ِﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺎ ‪‬ﺗ‪‬ﻨ ِﻔﺮ‪‬ﻭﺍ ﻓِﻲ‬
‫ﻑ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻛ ِﺮﻫ‪‬ﻮﺍ ﹶﺃ ﹾﻥ ‪‬ﻳﺠ‪‬ﺎ ِﻫﺪ‪‬ﻭﺍ ِﺑﹶﺄ ‪‬ﻣﻮ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ ﹸﻔ ِ‬ ‫ِﺑ ‪‬ﻤ ﹾﻘ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ِﺧﻠﹶﺎ ‪‬‬
‫ﺖ ﺳ‪‬ﻮ ‪‬ﺭﹲﺓ ﹶﺃ ﹾﻥ ﺁ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ‬
‫ﺤ ‪‬ﺮ ﹸﻗ ﹾﻞ ﻧ‪‬ﺎ ‪‬ﺭ ‪‬ﺟﻬ‪‬ﻨ ‪‬ﻢ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﺣﺮ‪‬ﺍ ﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ‪ [٨١ :‬ﻭﻫﻢ } ‪‬ﻭﺇِﺫﹶﺍ ﹸﺃ‪‬ﻧ ِﺰﹶﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻚ ﺃﹸﻭﻟﹸﻮ ﺍﻟ ﱠﻄ ‪‬ﻮ ِﻝ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﺫ ‪‬ﺭﻧ‪‬ﺎ ‪‬ﻧ ﹸﻜ ‪‬ﻦ ﻣ‪‬ـ ‪‬ﻊ ﺍﹾﻟﻘﹶﺎﻋِـﺪِﻳ ‪‬ﻦ { ]ﺍﻟﺘﻮﺑـﺔ‪[٨٦ :‬‬ ‫‪‬ﻭﺟ‪‬ﺎ ِﻫﺪ‪‬ﻭﺍ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ ‪‬‬
‫ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻗﻮﺓ ﻫﺬﺍ ﺍﻟﻀﺎﺑﻂ ﰲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﺼﺎﺩﻕ ﻭﺍﳌﺮﺍﺋﻲ‪ ،‬ﺑﲔ ﺍﳌـﺆﻣﻦ ﻭﺍﳌﻨـﺎﻓﻖ ﻭﰲ‬
‫ﺕ‬
‫ﺴﻪ‪ ،‬ﻣ‪‬ـﺎ ‪‬‬
‫ﺙ ِﺑ ِﻪ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺤ ‪‬ﺪ ﹾ‬
‫ﺕ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐﺰ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﷲ ‪ " :‬ﻣ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬‬
‫ﺍﳊﺪﻳﺚ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻕ"‪ ٥٩‬ﻭﻫﻮ ﺗﻔﺴﲑ ﳍﺬﻩ ﺍﻵﻳﺎﺕ ﻭﻻ ﺷﻚ‪.‬‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ٍ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 ﹶﺃﺻ‪‬ـﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﺧﻴ‪‬ـ ‪‬ﺮ‬ ‫ﺱ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ‪‬ﺮ ٍ‬ ‫ﳌﻦ ﻻ ﻳﺮﻳﺪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﲔ {]ﺍﳊﺞ ‪:‬‬ ‫ﺴﺮ‪‬ﺍ ﹸﻥ ﺍﹾﻟ ‪‬ﻤِﺒ ‪‬‬
‫ﺨ‪‬‬‫ﻚ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﺮ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﹾﻟﺂ ِﺧ ‪‬ﺮ ﹶﺓ ﹶﺫِﻟ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ‪‬ﺧ ِ‬
‫ﺍ ﹾﻃ ‪‬ﻤﹶﺄ ﱠﻥ ِﺑ ِﻪ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘ ‪‬ﻪ ِﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ﺍﻧ ﹶﻘﻠﹶ ‪‬‬
‫‪ ،[١١‬ﻭﻗﻮﻟﻪ‪) :‬ﻭﺇﺫﺍ ﺷﻴﻚ ﻓﻼ ﺍﻧﺘﻘﺶ( ﻓﻬﻮ ﺩﻋﺎﺀ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﺼﻴﺐ ﻣﺮﺍﺩﻩ ﺑﺎﻧﺘﻜﺎﺳﺘﻪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﺮﺗـﺪ‬

‫‪ - ٥٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(١٩١٠) - ١٥٨ (١٥١٧ /٣‬‬

‫]ﺵ ﻭﺍﳌﺮﺍﺩ ﺃﻥ ﻣﻦ ﻓﻌﻞ ﻫﺬﺍ ﻓﻘﺪ ﺃﺷﺒﻪ ﺍﳌﻨﺎﻓﻘﲔ ﺍﳌﺘﺨﻠﻔﲔ ﻋﻦ ﺍﳉﻬﺎﺩ ﰲ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻓﺈﻥ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﺃﺣﺪ ﺷﻌﺐ ﺍﻟﻨﻔﺎﻕ[‬

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‫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 }ﹶﺃﻟﹶـ‪‬ﻴ ‪‬‬
‫ﻀِﻠ ِﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓﻤ‪‬ﺎ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﻫ‪‬ﺎ ٍﺩ {]ﺍﻟﺰﻣﺮ ‪[٣٦ :‬‬
‫ﻚ ﺑِﺎﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺨ ‪‬ﻮﻓﹸﻮ‪‬ﻧ ‪‬‬
‫ﻑ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫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 ﻋﺒﺪ‪‬ﺍ 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
‫ﺑﻌﻨﺎ‪‬ﺎ‪ ،‬ﺇﺫﺍ ﻧﺰﻝ ﻋﻨﻬﺎ ﻓﻬﻮ ﻭﺣﻴﺪ ﻓﺮﻳﺪ ﻏﲑ ﻣﺬﻛﻮﺭ ﻭﻻ ﻣﻌﺪﻭﺩ ﻭﻻ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺇﳕﺎ ﺧﺮﺝ ﷲ ﻋﺰ ﻭﺟـﻞ‬
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‫ﻣﺘﻄﻮﻋ‪‬ﺎ ﳉﻬﺎﺩ ﺃﻋﺪﺍﺀ ﺍﷲ‪.‬‬
‫ﺽ ﻭﻻ‬
‫ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﻣﺎ ﻗﺼﺪ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ﻭﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧﺮﺓ؛ ﻓﻤﻦ ﺗﻌﺒ‪‬ﺪ ﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻏﺮ ‪‬‬
‫ﺏ ﺳﻮﺍﻫﺎ‪ ،‬ﻓﻬﺬﺍ ‪‬ﺭﻛﹶﻦ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﳘﻪ ﻭﻏﺎﻳﺘﻪ؛ ﻭ‪‬ﺬﺍ 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 ،‬ﻭﺗﱪ‪‬ﻡ‪ ،‬ﻭﻗﺪ‬
‫ﺕ ﹶﻓِﺈ ﹾﻥ ﹸﺃ ‪‬ﻋﻄﹸﻮﺍ ِﻣ‪‬ﻨﻬ‪‬ـﺎ‬
‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬
‫ﻭﺻﻒ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ‪‬ﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ؛ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻠ ِﻤ ‪‬ﺰﻙ‪ ‬ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺨﻄﹸﻮ ﹶﻥ )‪] {(٥٨‬ﺍﻟﺘﻮﺑﺔ[‪.‬‬ ‫ﺴ‪‬‬‫‪‬ﺭﺿ‪‬ﻮﺍ ‪‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻄﻮ‪‬ﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ِ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 ﻭﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻬـﺬﺍ‬

‫‪ - ٦٠‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٣٦٠ /٧‬‬

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‫ﻟﻴﺲ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﻧﺼﻴﺐ؛ ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻻ ﻳﺼﺪﺭ ﻣﻦ ﻣﺆﻣﻦ؛ ﻓﺈ ﱠﻥ ﺍﳌﺆﻣﻦ ﻭﻟﻮ ﻛﺎﻥ ﺿﻌﻴﻒ ﺍﻹﳝـﺎﻥ‬
‫ﻻ‪‬ﺑ ‪‬ﺪ ﺃ ﹾﻥ ﻳﺮﻳﺪ ﺍﷲ ﻭﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻣﻦ ﻋﻤﻞ ﻟﻮﺟﻪ ﺍﷲ ﻭﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﻘﺼﺪﺍﻥ ﻣﺘﺴﺎﻭﻳﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻣﺆﻣﻨ‪‬ـﺎ‪ ،‬ﻓﺈﻧ‪‬ـﻪ ﻧـﺎﻗﺺ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻹﺧﻼﺹ‪ ،‬ﻭﻋﻤﻠﻪ ﻧﺎﻗﺺ‪‬؛ ﻟﻔﻘﺪﻩ ﻛﻤﺎﻝ ﺍﻹﺧﻼﺹ‪.‬‬
‫ﻼ ﻳﺴـﺘﻌﲔ ﺑـﻪ‬ ‫ﻭﺃﻣ‪‬ﺎ ﻣﻦ ﻋﻤﻞ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺃﺧﻠﺺ ﰲ ﻋﻤﻠﻪ ﺇﺧﻼﺻ‪‬ﺎ ﺗﺎﻣ‪‬ﺎ؛ ﻭﻟﻜﻨﻪ ﻳﺄﺧﺬ ﻋﻠﻰ ﻋﻤﻠﻪ ﺟ‪‬ﻌ ﹰ‬
‫ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪ‪‬ﻳﻦ؛ ﻛﺎﳉﻌﺎﻟﺔ ﺍﻟﱵ ﲡﻌﻞ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﳋﲑ‪ ،‬ﻭﻛﺎ‪‬ﺎﻫﺪ 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 ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﻗﺼﺪ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻣﺎ ﺣﺼﻞ‬
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‫ﻟﻪ ﻣﻌﻴﻨ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺪ‪‬ﻳﻦ‪.‬‬
‫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

‫‪ - ٦١‬ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )‪(٣٥٧ /٧‬‬

‫‪٤٦‬‬
‫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 ،‬ﻭﺷﻬﻮﺍ‪‬ﺎ‪ ،‬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 ﺍ‪‬ﺎﻫﺪﺓ 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
‫‪٦٢‬‬
‫"‬
‫ــــــــــــ‬

‫‪ - ٦٢‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )‪(١٠١ /٢‬‬

‫‪٤٧‬‬
 ‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ‪ :‬ﻛﻠﻜﻢ ﺭﺍﻉ‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘﻪِ‪ ،‬ﻓﹶﺎ َﻷ ِﻣ ‪‬ﲑ ﺍﻟﱠـﺬِﻱ‬
‫ﻉ ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪ » :‬ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺭ ِ‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﺍ ﹶﳌ ‪‬ﺮﹶﺃ ﹸﺓ ﺭ‪‬ﺍ ِﻋ‪‬ﻴ ﹲﺔ ‪‬ﻋﻠﹶﻰ‬
‫ﻉ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺭ‪‬ﺍ ٍ‬ ‫ﻉ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﺱ ﺭ‪‬ﺍ ٍ‬ ‫‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻉ‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ ﹶﻻ ﹶﻓ ﹸﻜﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬ ‫ﻉ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ِﻝ ‪‬ﺳ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﺴﺌﹸﻮﹶﻟ ﹲﺔ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺭ‪‬ﺍ ٍ‬
‫‪‬ﺑ‪‬ﻴﺖِ ‪‬ﺑ ‪‬ﻌِﻠﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻭﹶﻟ ِﺪ ِﻩ ‪‬ﻭ ِﻫ ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِ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 ﻭﺷﻌﻮ‪‬ﺎ 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 ﻗﺼ‪‬ﺮ 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 ﻣﺴﺆﻭﻟﻴﺎ‪‬ﻢ 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 ،‬ﻭﺳ‪‬ﻜﺐ ﻣﻦ ﺃﺟﻠﻬﺎ ﺁﻻﻑ ﺍﶈﺎﺑﺮ‪ ،‬ﻭﺗﻨـﺎﻃﺢ ﻓﻴﻬـﺎ‬
‫ﺽ ﻭﺭﻏﺒﺔ ﺑﺎﻃﻨﻴﺔ ﲢﻘﻖ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻔﺮﺩ ﺑﺎﻋﺘﺒﺎﺭﻩ‬
‫ﺩﻋﺎﺓ ﺍﻹﺻﻼﺡ‪ ،‬ﻷ‪‬ﺎ ﺇﻥ ﺃﺩﺭﻛﺖ ﻭﺧﻀﻊ ﺍﻟﻨﺎﺱ ﳍﺎ ﺑﺘﺮﺍ ٍ‬
‫ﻣﺴﺘﻘﻞ ﺍﻹﺭﺍﺩﺓ ﳏﺘﺮﻡ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﲢﻘﻖ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﺑﺘﺴﻤﻴﺔ ﺍ‪‬ﻤﻮﻉ 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 ‪‬ﺣﻤ‪‬ـﻞ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻮﺣﺪﻩ ﻛﺎ ٍ‬
‫ﺍﻟﻜ ﱠﻞ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻭﺃﺧﻀﻊ ﺍﳉﻤﻴﻊ ﻟﻠﻮﺍﺟﺐ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻞ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻓﺴ‪‬ﺮ 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 ﻓﻴ‪‬ﻈ ‪‬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 ﻋﺒﺎﺩ‪‬ﻢ‪ ،‬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 ﻛﻮ‪‬ﺎ 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 ﺻﻮﺭ‪‬ﺎ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻷﻭﱃ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﳍﺎ ﺳﻠﻄﺎ‪‬ﺎ‪ ،‬ﻭﻗﻮﺍﻧﻴﻨﻬﺎ‪ ،‬ﻭﺿﻮﺍﺑﻄﻬﺎ‪ ،‬ﻭﺣـﺪﻭﺩﻫﺎ‪،‬‬
‫ﺲ ﺍﻷﻣﺔ ﻭﻣﺸﺎﻋﺮﻫﺎ ﻭﻭﺟﺪﺍ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺎﻣﻦ ﰲ ﺩﺍﺧﻞ ﺍﻷﻣﺔ ﻟﻪ ﻗـﻮﺓ‬ ‫ﻭﻛﻞ ﺫﻟﻚ ﻣﺜﺒﻮﺕ ﰲ ﺣ ‪‬‬
‫ﺁﺳﺮﺓ‪ ،‬ﻭﻭﺿﻮﺡ ﺑﻴ‪‬ﻦ 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 ﻣﻌﻴ‪‬ﻨﺔ ﺑﻪ ﺩﻭﻥ ﻏﲑﻫﺎ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻔﻬـﻮﻡ‬
‫ﻣﻌﻤﻤﹰﺎ ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﻓﺎﻋﻠﻴﺘﻪ ﺃﻗﻮﻯ‪ ،‬ﻭﻛﻠﻤﺎ ﺍﻗﺘﺮﺏ ﻣﻦ ﲢﺠﻴﻢ ﺍﳌﺆﺳﺴﺔ ﻭﺍﻟﺘﻘﻨﲔ ﻛﻠﻤـﺎ ﻓﹸﻘـﺪ‪‬ﺕ ﻫـﺬﻩ‬
‫ﺍﻟﻔﺎﻋﻠﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﳋﺮﻭﺝ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻓﺘﻌﻤﻴﻢ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻫـﻮ ﲢﻘﻴـﻖ ﻟﻠﻔﺎﻋﻠﻴـﺔ‪ ،‬ﻭﲢﺪﻳـﺪ‬
‫"ﺍﳌﺆﺳﺴﺔ" ﻫﻮ ﻗﺼﻢ ﳍﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺑﺎﻟﺘﺎﱄ ﺇﺑﻄﺎﻝ ﻟﻘﻮﺓ ﺍﻟﻔﺎﻋﻠﻴﺔ‪ ،‬ﹶﻓ ﹶﻔﺮ‪‬ﻕ 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 ِﻗ‪‬ﺒ ِ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 ﺍ‪‬ﺘﻤﻊ‪ ،‬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
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‫ﻚ ﹶﺃﺿ‪‬ـ ‪‬ﻌ ‪‬‬‫ﺴ‪‬ﺘ ِﻄ ‪‬ﻊ ﹶﻓِﺒِﻠﺴ‪‬ﺎِﻧﻪِ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺴ‪‬ـ‪‬ﺘ ِﻄ ‪‬ﻊ ﹶﻓِﺒ ﹶﻘ ﹾﻠﺒِـﻪِ‪ ،‬ﻭ ﹶﺫﻟِـ ‪‬‬
‫‪‬ﺭﺃﹶﻯ ِﻣﻨ‪ ‬ﹸﻜ ‪‬ﻢ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ِﺑ‪‬ﻴ ِﺪﻩِ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟﻢ‪ ‬ﻳ ‪‬‬
‫ﺤﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ‬ ‫ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ«‪ ٦٤‬ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻜﻠﻴﻒ ﻷﻣﺔ } ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬‬
‫ﺤ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍ ِﻹﳒِﻴ ِﻞ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ﻓِﻴ ِﻪ ‪‬ﻭﻣ‪‬ﻦ 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 ﺍﻟﺴﻲ‪‬ﺀ 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 ﻭﻭﺟﺪﺍ‪‬ﻢ ﺇﻻ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺇﺑﻠﻴﺲ ﻭﺟﻨﺪﻩ ﻣـﻦ } ‪‬ﻭ ُﻷﺿِـﱠﻠ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬

‫‪ - ٦٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(٤٩) - ٧٨ (٦٩ /١‬‬

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‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ‪‬ﻭِﻟﻴ‪‬ـﹰﺎ ﻣ‪‬ـﻦ‬
‫ﺨ ِﺬ ﺍﻟ ‪‬‬
‫‪‬ﻭ ُﻷ ‪‬ﻣ‪‬ﻨ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﻵ ‪‬ﻣ ‪‬ﺮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﻠ‪‬ﻴ‪‬ﺒ‪‬ﺘ ﹸﻜ ‪‬ﻦ ﺁﺫﹶﺍ ﹶﻥ ﺍ َﻷ‪‬ﻧﻌ‪‬ﺎ ِﻡ ﻭ‪‬ﻵ ‪‬ﻣ ‪‬ﺮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﻠ‪‬ﻴ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ﱠﻥ ‪‬ﺧ ﹾﻠ ‪‬ﻖ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ِ‬
‫ﺴﺮ‪‬ﺍﻧﹰﺎ ‪‬ﻣﺒِﻴﻨﹰﺎ {]ﺍﻟﻨﺴﺎﺀ ‪ ،[١١٩ :‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺆﻣﺮ ﺍﻻﺑﻦ ﺃﻥ ﻻ ﻳﻘ ‪‬ﺮ ﺃﺑﺎﻩ ﻋﻠﻰ ﻃﺎﻋـﺔ‪،‬‬ ‫ﺴ ‪‬ﺮ ‪‬ﺧ ‪‬‬ ‫ﺩ‪‬ﻭ ِ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 ﳛﻤ‪‬ﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻟﻜﻞ ﻣﻦ ﻛﻠﻒ ﺭﻋﺎﻳﺔ ﺣﻖ‪ ،‬ﻓﺎﻟﺮﻋﺎﻳﺔ ﺗﻌﻄﻰ ﰲ ﺑﻌﺾ ﺟﻮﺍﻧﺒـﻬﺎ ﻣﻔﻬـﻮﻡ‬
‫ﺍﻟﺘﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻐﲑ‪ ،‬ﻓﺘ‪‬ﻨﺸِﺊ ﻭ‪‬ﻫ ‪‬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 ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﻟ‪‬ﻴﹶﻠ ﹰﺔ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻗ ‪‬ﻤ ‪‬‬
‫ﺸ ِﻌ ‪‬ﻲ ‪ ،‬ﺭ ِ‬
‫ﻚ ﺍﹾﻟﹶﺄ ‪‬ﺟ ‪‬‬
‫ﻑ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺍﻟﻜﱪ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻮ ِ‬
‫ﻒ ﹶﻓ‪‬ﺘ ‪‬ﻌ ‪‬ﻮ ﹶﺫ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬‬
‫ﺏ ِﺇﻟﱠﺎ ‪‬ﻭﹶﻗ ‪‬‬
‫ﺴﹶﺄ ﹶﻝ ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳﻤ‪ ‬ﺮ ﺑِﺂ‪‬ﻳ ِﺔ ‪‬ﻋﺬﹶﺍ ٍ‬
‫ﻒ ﹶﻓ ‪‬‬
‫ﹶﻓﻘﹶﺎ ‪‬ﻡ ﹶﻓ ﹶﻘ ‪‬ﺮﹶﺃ ﺳ‪‬ﻮ ‪‬ﺭ ﹶﺓ ﺍﹾﻟ‪‬ﺒ ﹶﻘ ‪‬ﺮ ِﺓ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤ ‪‬ﺮ ﺑِﺂ‪‬ﻳ ِﺔ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ ِﺇﻟﱠﺎ ‪‬ﻭﹶﻗ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ِﻜ ‪‬ﺒ ِﺮﻳ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ﹶﻈﻤ‪‬ـ ِﺔ« ‪،‬‬ ‫ﹸﺛ ‪‬ﻢ ‪‬ﺭ ﹶﻛ ‪‬ﻊ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ِﻗﻴ‪‬ﺎ ِﻣ ِﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ‪‬ﺭﻛﹸﻮ ِﻋ ِﻪ‪ » :‬ﺳ ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺫِﻱ ﺍﹾﻟ ‪‬‬
‫ﺠ‪‬ﺒﺮ‪‬ﻭﺕِ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶﻠﻜﹸﻮ ِ‬
‫‪٦٥‬‬
‫ﻚ ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ‪‬ﻡ ﹶﻓ ﹶﻘ ‪‬ﺮﹶﺃ ﺑِﺂ ِﻝ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ﹸﺛ ‪‬ﻢ ﹶﻗ ‪‬ﺮﹶﺃ ﺳ‪‬ﻮ ‪‬ﺭ ﹰﺓ ﺳ‪‬ﻮ ‪‬ﺭ ﹰﺓ "‬
‫ﺠ ‪‬ﺪ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ِﻗﻴ‪‬ﺎ ِﻣﻪِ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ‪‬ﺳﺠ‪‬ﻮ ِﺩ ِﻩ ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ‪‬ﺳ ‪‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﱵ ﻧﺎﺯﻋ‪‬ﻪ ﺳﺒﺤﺎﻧ‪‬ﻪ 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 ‪‬ﺭﺳ‪‬ـﻮﹶﻟﻪ‪،‬‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻃﺒﻘﻪ ﺍﳉﻴﻞ ﺍﻷﻭﻝ ﻭﺃﲤﺮﻭﺍ ﺑﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺼﺪﻳﻖ‪) :‬ﹶﺃﻃِﻴﻌ‪‬ﻮﻧِﻲ ﻣ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌ ‪‬‬
‫ﺖ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﹶﻓﻠﹶﺎ ﻃﹶﺎ ‪‬ﻋ ﹶﺔ ﻟِﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ(‪ ٦٦‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻴﺴﺖ ﻣﻮﺍﻋﻆ ﺇﺭﺷﺎﺩﻳﺔ ﺑـﻞ ﻫـﻲ‬
‫ﺼ‪‬ﻴ ‪‬‬
‫ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋ ‪‬‬

‫‪ - ٦٥‬ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻟﻠﺒﻴﻬﻘﻲ )‪ ( ٢٧٦)(٣٤٤ /١‬ﺣﺴﻦ‬

‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﹶﻓﻠﹶﺎ ﻃﹶﺎ ‪‬ﻋ ﹶﺔ ﻟِﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ " ﻳﺪﻝ ﻋﻠﻰ ﺃﺻـﻞ‬
‫ﺼ‪‬ﻴ ‪‬‬ ‫‪ - ٦٦‬ﻭﻗﻮﻝ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ":‬ﹶﺃﻃِﻴﻌ‪‬ﻮﻧِﻲ ﻣ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌ ‪‬‬
‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟﻪ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋ ‪‬‬
‫ﻋﻈﻴﻢ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻷﻣﺮﺍﺀ ﻳﻄﺎﻋﻮﻥ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﻻ ﻳﻄﺎﻋﻮﻥ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﺃﻭﺍﻣﺮﻫﻢ ﺍﳌﺨﺎﻟﻔﺔ ﻟﺸﺮﻉ‬
‫ﺍﷲ ﳚﺐ ﺇﺑﻄﺎﳍﺎ ﻭﺇﻟﻐﺎﺋﻬﺎ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺗﻨﻔﻴﺬﻫﺎ‪ ،‬ﻭ‪‬ﺬﺍ ﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻣﺎﻡ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻷﻣﺮﺍﺀ ﺃﻥ ﻳﻠﺰﻣﻮﺍ ﺍﻷﻣﺔ ﺑﻄﺎﻋﺘـﻬﻢ ﰲ ﻣﻌﺼـﻴﺔ ﺍﷲ ﺇﺫﺍ‬
‫ﲤﺴﻜﺖ ﺍﻷﻣﺔ ‪‬ﺬﺍ ﺍﻷﺻﻞ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﻃﺎﻋﺔ ﺍﻷﻣﺮﺍﺀ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﳚﺐ ﻋﻠﻰ ﻣﻦ ﺃﻣﺮ ﺑﺎﳌﻌﺼﻴﺔ ﻣﻦ ﺍﻟﻮﻻﺓ ﺍﻟﺮﺟﻮﻉ ﻋﻤـﺎ‬
‫ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﺭﺩ ﺍﻟﺸﻲﺀ ﺍﳌﺘﻨﺎﺯﻉ ﻓﻴﻪ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪،-  -‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﺃﻃِﻴﻌ‪‬ﻮﺍ‬
‫ﺴ ‪‬ﻦ ﺗ‪‬ﺎﻭِﻳﻠﹰﺎ{‬ ‫ﻚ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ‪‬ﻭﺃﹸﻭﻟِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻓِﺈ ﹾﻥ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﹶﺫِﻟ ‪‬‬
‫]ﺍﻟﻨﺴﺎﺀ‪ [٥٩:‬ﺍﳌﻔﺼﻞ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺴﻴﺎﺳﻴﺔ )ﺹ‪(٢٧١ :‬‬

‫‪٥١‬‬
‫ﺩﺳﺘﻮﺭ ﻭﻋﻘﺪ ﻣﻠﺰﻡ ﻟﻠﻄﺮﻓﲔ‪ ،‬ﻭﺣﲔ ﺟﺎﻉ ﺍﳌﻮﺍﱄ ﻋﺎﻡ ﺍﻟﺮﻣﺎﺩﺓ ﻭﺳﺮﻗﻮﺍ ﻣﻦ ﻣﺎﻝ ﺳﻴﺪﻫﻢ ﱂ ﻳﻘﺘﺺ ﻣﻨـﻬﻢ‬
‫ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻷ‪‬ﻢ 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 ﻣ‪‬ﺎ ﻳ‪‬ـ ‪‬ﺪ ِﺧ ﹸﻞ ‪‬ﻋﻠﹶـﻲ‪،‬‬
‫ﺖ ِﻫ‪‬ﻨ ‪‬ﺪ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ ‪ِ:-  -‬ﺇ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﺷﺤِﻴﺢ‪ ،‬ﻭﻟﹶ‪‬ﻴ ‪‬‬ ‫ﺖ‪ :‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪٦٧‬‬
‫ﻑ«‬ ‫ﻚ ‪‬ﻭ ‪‬ﻭﹶﻟ ‪‬ﺪ ِﻙ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﻗﹶﺎ ﹶﻝ‪ » :‬ﺧﺬِﻱ ﻣ‪‬ﺎ ‪‬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 ﻭﺑﺮﺍﺀ‪‬ﺎ 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 ﻓﻄﺎ‪‬ﺎ‪ ،‬ﻭﻫﺬﻩ ﳚﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ‪ ،‬ﺗﻮﻛﻞ ﻏﲑﻫﺎ ﻣـﻦ ﺍﻷﻣـﺮﺍﺀ‬
‫ﻭﻏﲑﻫﻢ ﳌﺒﺎﺷﺮ‪‬ﻬﺎ‪ ،‬ﻓﺈﻥ ﻗﺼ‪‬ﺮﺕ 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 ‪‬ﺗ‪‬ﺘِﺒ ِﻊ ﺍﹾﻟ ‪‬ﻬﻮ‪‬ﻯ‬
‫ﺱ ﺑِﺎﹾﻟ ‪‬‬
‫ﺽ ﻓﹶﺎ ‪‬ﺣ ﹸﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫‪ - ١‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎﺩ‪‬ﺍﻭ‪‬ﻭ ‪‬ﺩ ِﺇﻧ‪‬ﺎ ‪‬ﺟ ‪‬ﻌﻠﹾﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﺧﻠِﻴ ﹶﻔ ﹰﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺏ‬
‫ﺤﺴ‪‬ـﺎ ِ‬ ‫ﻀﻠﱡﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﺷﺪِﻳ ‪‬ﺪ ِﺑﻤ‪‬ﺎ ‪‬ﻧﺴ‪‬ﻮﺍ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِ‬ ‫ﻚ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ِ‬
‫ﻀﱠﻠ ‪‬‬
‫ﹶﻓ‪‬ﻴ ِ‬
‫)‪] ... {(٢٦‬ﺹ‪.[٢٦ :‬‬
‫ﺱ ﹶﺃ ﹾﻥ‬
‫ﺕ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺣ ﹶﻜﻤ‪‬ـ‪‬ﺘ ‪‬ﻢ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺎ ِ‬
‫‪ - ٢‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ِ} :‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺆﺩ‪‬ﻭﺍ ﺍﹾﻟﹶﺄﻣ‪‬ﺎﻧ‪‬ﺎ ِ‬
‫ﺼﲑ‪‬ﺍ )‪] ... {(٥٨‬ﺍﻟﻨﺴﺎﺀ‪.[٥٨ :‬‬ ‫ﺤ ﹸﻜﻤ‪‬ﻮﺍ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﻧ ِﻌﻤ‪‬ﺎ ‪‬ﻳ ِﻌ ﹸﻈ ﹸﻜ ‪‬ﻢ ِﺑ ِﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﺳﻤِﻴﻌ‪‬ﺎ ‪‬ﺑ ِ‬
‫‪‬ﺗ ‪‬‬
‫‪ - ٢‬ﺍﺧﺘﻴﺎﺭ ﺍﻷﻛﻔﺎﺀ ﻟﻠﻤﻨﺎﺻﺐ ﻭﺍﻟﻮﻻﻳﺎﺕ‪:‬‬
‫ﲔ )‪{(٢٦‬‬
‫ﻱ ﺍﻟﹾـﹶﺄ ِﻣ ‪‬‬
‫ﺕ ﺍﹾﻟ ﹶﻘ ِﻮ ‪‬‬
‫ﺖ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ِﺟ ‪‬ﺮ ‪‬ﻩ ِﺇ ﱠﻥ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫‪ - ١‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻗﹶﺎﹶﻟﺖ‪ِ ‬ﺇ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ ﻳ‪‬ﺎﹶﺃ‪‬ﺑ ِ‬
‫‪] ...‬ﺍﻟﻘﺼﺺ‪.[٢٦ :‬‬

‫‪ - ٦٧‬ﺬﻳﺐ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ (٣ - ١‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )‪) ( ٤٢٥٥)(٢٣١ /٢‬ﺻﺤﻴﺢ(‬

‫‪٥٢‬‬
‫ﷲ ﻣِـ ‪‬ﻦ ‪‬ﻧﺒِـﻲ‪ ،‬ﻭ‪‬ﻻ‬ ‫ﺚﺍُ‬ ‫ﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪» :‬ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﺿ ‪‬ﻲ ﺍ ُ‬ ‫ﻱ ‪‬ﺭ ِ‬ ‫ﳋ ‪‬ﺪ ِﺭ ‪‬‬
‫‪ - ٢‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍ ﹸ‬
‫ﻀ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭِﺑﻄﹶﺎ‪‬ﻧ ﹲﺔ ‪‬ﺗ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﺑِﺎﻟﺸ‪‬ـ ‪‬ﺮ‬
‫ﺤ‪‬‬
‫ﻑ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ِﺑﻄﹶﺎ‪‬ﻧﺘ‪‬ﺎ ِﻥ‪ِ :‬ﺑﻄﹶﺎ‪‬ﻧ ﹲﺔ ‪‬ﺗ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﺑِﺎ ﹶﳌﻌ‪‬ﺮ‪‬ﻭ ِ‬
‫ﻒ ِﻣ ‪‬ﻦ ‪‬ﺧﻠِﻴ ﹶﻔﺔٍ‪ ،‬ﺇِﻻ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺨﹶﻠ ‪‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫‪٦٨‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ«‪ .‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﺼ ‪‬ﻢ ﺍ ُ‬
‫ﺤﻀ‪ ‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻓﹶﺎ ﹶﳌ ‪‬ﻌﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ‪‬‬
‫‪‬ﻭ‪‬ﺗ ‪‬‬
‫‪ - ٣‬ﺗﻔﻘﺪ ﺃﺣﻮﺍﻝ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﺗﺪﺑﲑ ﺃﻣﻮﺭﻫﺎ‪ :‬ﳊﺪﻳﺚ ﺍﻟﺒﺎﺏ‬
‫‪ - ٤‬ﺍﻟﺮﻓﻖ ﺑﺎﻟﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﻨﺼﺢ ﳍﻢ‪ ،‬ﻭﻋﺪﻡ ﺗﺘﺒﻊ ﻋﻮﺭﺍ‪‬ﻢ‪:‬‬
‫ﷲ ‪ -  -‬ﻳﻘﹸﻮ ﹸﻝ‪» :‬ﻣ‪‬ـﺎ ﻣِـ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ٍﺪ‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬‫ﺿ ‪‬ﻲ ﺍ ُ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻘِﻞ ﺑﻦ ‪‬ﻳﺴ‪‬ﺎ ٍﺭ ﺍﳌﹸﺰِﻧ ‪‬ﻲ ‪‬ﺭ ِ‬
‫ﳉ‪‬ﻨ ﹶﺔ«‪.٦٩‬‬ ‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍ ﹶ‬
‫ﺵ ِﻟ ‪‬ﺮ ِﻋ‪‬ﻴِﺘﻪِ‪ ،‬ﺇِﻻ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍ ُ‬
‫ﺕ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻏﹶﺎ ‪‬‬ ‫ﺕ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬‫ﷲ ‪‬ﺭ ِﻋ‪‬ﻴﺔﹰ‪ ،‬ﻳﻤ‪‬ﻮ ‪‬‬‫ﺴ‪‬ﺘﺮ‪‬ﻋِﻴ ِﻪ ﺍ ُ‬ ‫‪‬ﻳ ‪‬‬
‫ﺴِﻠ ِﻤﲔ‪ ،‬ﹸﺛ ‪‬ﻢ‬
‫ﷲ ‪ -  -‬ﻳﻘﹸﻮ ﹸﻝ‪ » :‬ﻣﺎ ِﻣ ‪‬ﻦ ﺃ ِﻣ ٍﲑ ‪‬ﻳﻠِﻲ ﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ﹸﳌ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍ ُ‬‫‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻘِﻞ ‪‬ﺭ ِ‬
‫‪٧٠‬‬
‫ﳉ‪‬ﻨ ﹶﺔ«‪.‬‬
‫ﺼ ‪‬ﺢ ﺇِﻻ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪﺧ‪‬ﻞ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﺍ ﹶ‬
‫ﺠ ‪‬ﻬ ‪‬ﺪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﻻ ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻌﻠﹶﻰ ‪‬ﺧﹸﻠ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ )‪] {(٤‬ﺍﻟﻘﻠﻢ‪.[٤ :‬‬ ‫‪ -٥‬ﺃﻥ ﻳﻜﻮﻥ ﻗﺪﻭﺓ ﺣﺴﻨﺔ ﻟﺮﻋﻴﺘﻪ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃِﺋ ‪‬ﻤ ﹰﺔ ‪‬ﻳ ‪‬ﻬﺪ‪‬ﻭ ﹶﻥ ِﺑﹶﺄ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ﹶﻟﻤ‪‬ﺎ ﺻ‪‬ـ‪‬ﺒﺮ‪‬ﻭﺍ ‪‬ﻭﻛﹶـﺎﻧ‪‬ﻮﺍ ﺑِﺂﻳ‪‬ﺎِﺗﻨ‪‬ـﺎ ﻳ‪‬ﻮِﻗﻨ‪‬ـﻮ ﹶﻥ )‪{(٢٤‬‬
‫]ﺍﻟﺴﺠﺪﺓ‪[٢٤ :‬‬
‫‪ - ٦‬ﳏﺎﺳﺒﺔ ﺍﻟﻮﻻﺓ ﻭﺍﻟﻌﻤﺎﻝ ﻓﻴﻤﺎ ﻭﻛﱠﻠﻬﻢ ﻓﻴﻪ‪:‬‬
‫ﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﺎ ﹶﻝ‪ :‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -  -‬ﺭﺟ‪‬ﻼ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺯﺩِ‪ ،‬ﻳ‪‬ﻘﺎﻝ ﻟﹶـ ‪‬ﻪ ﺍﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺿ ‪‬ﻲ ﺍ ُ‬ ‫ﻱ ‪‬ﺭ ِ‬ ‫‪‬ﻋ ‪‬ﻦ ﺃﺑِﻲ ‪‬ﺣ ‪‬ﻤ‪‬ﻴ ٍﺪ ﺍﻟﺴ‪‬ﺎ ِﻋ ِﺪ ‪‬‬
‫ﺖ ﺃﺑِﻴـ ِﻪ ﺃ ‪‬ﻭ‬ ‫ﺲ ﻓِﻲ ‪‬ﺑﻴ‪‬ـ ِ‬ ‫ﻱ ﻟِﻲ‪ .‬ﻗﺎ ﹶﻝ‪ » :‬ﹶﻓﻬ‪‬ﻼ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺼ ‪‬ﺪﹶﻗﺔِ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻗ ِﺪ ‪‬ﻡ ﻗﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﺃ ‪‬ﻫ ِﺪ ‪‬‬
‫ﺍﻟﻠﺘ‪ِ‬ﺒ‪‬ﻴﺔِ‪ ،‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫ﺖ ﺃ ‪‬ﻣﻪِ‪ ،‬ﹶﻓ‪‬ﻴ‪‬ﻨ ﹸﻈ ‪‬ﺮ ‪‬ﻳ ‪‬ﻬﺪ‪‬ﻯ ﹶﻟ ‪‬ﻪ ﺃ ‪‬ﻡ ﻻ؟ ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪﻩِ‪ ،‬ﻻ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹸﺬ ﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﺇِﻻ ﺟ‪‬ﺎ َﺀ ِﺑ ِﻪ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ـ ِﺔ‬
‫‪‬ﺑ‪‬ﻴ ِ‬
‫ﺤ ِﻤﹸﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﻗﹶ‪‬ﺒِﺘﻪِ‪ِ ،‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﺑﻌِﲑﹰﺍ ﹶﻟ ‪‬ﻪ ‪‬ﺭﻏﹶﺎﺀٌ‪ ،‬ﺃ ‪‬ﻭ ‪‬ﺑ ﹶﻘﺮ‪ ‬ﹰﺓ ﹶﻟﻬ‪‬ﺎ ‪‬ﺧﻮ‪‬ﺍﺭ‪ ،‬ﺃ ‪‬ﻭ ﺷ‪‬ﺎ ﹰﺓ ‪‬ﺗ‪‬ﻴ ‪‬ﻌ ‪‬ﺮ«‪ .‬ﹸﺛ ‪‬ﻢ ‪‬ﺭﹶﻓ ‪‬ﻊ ِﺑ‪‬ﻴ ِﺪ ِﻩ ‪‬ﺣﺘ‪‬ﻰ ﺭ‪‬ﺃ‪‬ﻳﻨ‪‬ـﺎ‬
‫‪‬ﻳ ‪‬‬
‫ﺖ«‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.٧١‬‬ ‫‪‬ﻋ ﹾﻔ ‪‬ﺮ ﹶﺓ ِﺇ‪‬ﺑ ﹶﻄ‪‬ﻴ ِﻪ‪» :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﻫ‪‬ﻞ ‪‬ﺑﱠﻠ ‪‬ﻐﺖ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﻫ‪‬ﻞ ‪‬ﺑﱠﻠ ‪‬ﻐ ‪‬‬
‫‪ - ٧‬ﺍﺳﺘﻴﻔﺎﺀ ﺍﳊﻘﻮﻕ ﺍﳌﺎﻟﻴﺔ ﻟﺒﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﻭﺻﺮﻓﻬﺎ ﰲ ﻣﺼﺎﺭﻓﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ‪:‬‬
‫ﻣﺜﻞ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﳉﺰﻳﺔ‪ ،‬ﻭﺍﳋﺮﺍﺝ‪ ،‬ﻭﺍﻟﻔﻲﺀ‪ ،‬ﻭﺍﻟﻐﻨﺎﺋﻢ ﻭﳓﻮﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺭﺩ ﻛﺎﻟﺒﺘﺮﻭﻝ ﻭﺍﳌﻌﺎﺩﻥ ﻭﳓﻮﻫﺎ‪.‬‬
‫ﻚ ﺳ‪‬ـ ﹶﻜ ‪‬ﻦ ﹶﻟﻬ‪‬ـ ‪‬ﻢ‬
‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬‬
‫ﺻ ﱢﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺇ ﱠﻥ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗ ﹰﺔ ‪‬ﺗ ﹶﻄ ‪‬ﻬ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬ﺰﻛﱢﻴ ِﻬ ‪‬ﻢ ِﺑﻬ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﺧ ﹾﺬ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﻟِ ِﻬ ‪‬ﻢ ‪‬‬
‫ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﻋﻠِﻴ ‪‬ﻢ )‪] {(١٠٣‬ﺍﻟﺘﻮﺑﺔ‪.[١٠٣ :‬‬
‫‪ - ٨‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪:‬‬
‫ﻚ‬
‫ﺴ ‪‬ﻦ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ ‪‬ﻭﺟ‪‬ﺎ ِﺩﹾﻟ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺤ‪‬‬‫ﺤ ﹾﻜ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍﻟﹾ ‪‬ﻤ ‪‬ﻮ ِﻋ ﹶﻈ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺑِﺎﹾﻟ ِ‬
‫ﻉ ِﺇﻟﹶﻰ ‪‬ﺳﺒِﻴ ِﻞ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﺍ ‪‬ﺩ ‪‬‬
‫ﺿ ﱠﻞ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﺒِﻴِﻠ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻬ‪‬ﺘﺪِﻳ ‪‬ﻦ )‪] ... {(١٢٥‬ﺍﻟﻨﺤﻞ‪ .[١٢٥ :‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌـﺎﱃ‪:‬‬ ‫‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺑ ‪‬ﻤ ‪‬ﻦ ‪‬‬

‫‪ - ٦٨‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ )‪.(٧١٩٨‬‬

‫‪ - ٦٩‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ )‪ ،(٧١٥٠‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪ ،(١٤٢‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬
‫‪ - ٧٠‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪.(١٤٢‬‬
‫‪ - ٧١‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ )‪ ،(٢٥٩٧‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪ ،‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ )‪.(١٨٣٢‬‬

‫‪٥٣‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺨ‪‬ﻴ ِﺮ ‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫} ‪‬ﻭﹾﻟ‪‬ﺘ ﹸﻜ ‪‬ﻦ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹲﺔ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫)‪] {(١٠٤‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٠٤ :‬‬
‫‪ - ٩‬ﺭﻋﺎﻳﺔ ﻣﺼﺎﱀ ﺍﻷﻣﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ‪.‬‬
‫ﻑ‬
‫ﲔ ‪‬ﺭﺀُﻭ ‪‬‬
‫ﺺ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻋﺰِﻳ ‪‬ﺰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻣ‪‬ﺎ ‪‬ﻋِﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺣﺮِﻳ ‪‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹲﻝ ﻣِ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫‪‬ﺭﺣِﻴ ‪‬ﻢ )‪] {(١٢٨‬ﺍﻟﺘﻮﺑﺔ‪.[١٢٨ :‬‬
‫‪ - ١٠‬ﻣﺸﺎﻭﺭﺓ ﺍﻹﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺸﻮﺭﻯ‪:‬‬
‫ﻟﻴﺠﻤﻊ ﺍﻟﺮﺃﻱ ﺍﻟﺴﺪﻳﺪ‪ ،‬ﻭﻳﻄﻴ‪‬ﺐ ﻗﻠﻮﺏ ﻣﻦ ﻳﺸﺎﻭﺭ‪ ،‬ﻭﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻃﺎﻗﺘﻬﻢ ﳌﺼﻠﺤﺔ ﺍﻷﻣﺔ‪.‬‬
‫ﲔ )‪{(١٥٩‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤﺘ‪‬ـ ‪‬ﻮ ﱢﻛِﻠ ‪‬‬
‫ﺤ ‪‬‬
‫ﺖ ﹶﻓ‪‬ﺘ ‪‬ﻮ ﱠﻛ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠﻪِ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭﺷ‪‬ﺎ ِﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋ ‪‬ﺰ ‪‬ﻣ ‪‬‬
‫‪] ...‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٥٩ :‬‬
‫‪ - ١١‬ﻋﺪﻡ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ‪:‬‬
‫ﺾ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻟ ‪‬ﻬ ‪‬ﻢ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ ُﺀ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺨﺬﹸﻭﺍ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﲔ )‪] ... {(٥١‬ﺍﳌﺎﺋﺪﺓ‪.[٥١ :‬‬ ‫ِﻣ‪‬ﻨﻜﹸ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺏ‬
‫ﺨﺬﹸﻭﺍ ﺩِﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻫ ‪‬ﺰﻭ‪‬ﺍ ﻭ‪‬ﹶﻟ ِﻌﺒ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﺨﺬﹸﻭﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﺗ‪‬ﺘ ِ‬
‫‪٧٢‬‬
‫ﲔ )‪] ... {(٥٧‬ﺍﳌﺎﺋﺪﺓ‪.[٥٧ :‬‬
‫ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‬
‫ﳋﻄﹼﺎِﺑ ‪‬ﻲ ‪ :‬ﺍﺷ‪‬ﺘ ‪‬ﺮﻛﹸﻮﺍ ﺃﹶﻱ ﺍﻹِﻣﺎﻡ ﻭﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ﻭﻣ‪‬ﻦ ﹸﺫ ِﻛ ‪‬ﺮ ﻓِﻲ ﺍﻟﺘ‪‬ﺴ ِﻤﻴ‪‬ﺔ ﺃﹶﻱ ﻓِﻲ ﺍﻟﻮﺻﻒ ﺑِﺎﻟﺮ‪‬ﺍﻋِﻲ ﻭﻣ‪‬ﻌـﺎﻧِﻴﻬﻢ‬
‫ﻗﺎ ﹶﻝ ﺍ ﹶ‬
‫ﻣ‪‬ﺨ‪‬ﺘِﻠﻔﹶﺔ‪.‬‬
‫ﳊﺪ‪‬ﻭﺩ ﻭﺍﻟﻌ‪‬ﺪﻝ ﻓِﻲ ﺍﳊﹸﻜﻢ ‪ ،‬ﻭﺭِﻋﺎﻳ‪‬ﺔ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ﺃﹶﻫﻠﻪ ﺳِﻴﺎﺳ‪‬ـﺘﻪ‬ ‫ﺸﺮِﻳﻌ‪‬ﺔ ِﺑﺈِﻗﺎ ‪‬ﻣ ِﺔ ﺍ ﹸ‬
‫ﹶﻓﺮِﻋﺎﻳ‪‬ﺔ ﺍﻹِﻣﺎﻡ ﺍﻷَﻋﻈﹶﻢ ﺣِﻴﺎﻃﹶﺔ ﺍﻟ ‪‬‬
‫ﺝ ﻓِﻲ ﹸﻛ ﹼﻞ‬
‫ﳋﺪ‪‬ﻡ ﻭﺍﻟ‪‬ﻨﺼِﻴﺤ‪‬ﺔ ﻟِﻠﺰ‪‬ﻭ ِ‬‫ﻷَﻣ ِﺮﻫِﻢ ﻭﺇِﻳﺼﺎﳍﻢ ‪‬ﺣﻘﹸﻮﻗﻬﻢ ‪ ،‬ﻭﺭِﻋﺎﻳ‪‬ﺔ ﺍﳌﹶﺮﺃﹶﺓ ﺗ‪‬ﺪﺑِﲑ ﺃﹶﻣﺮ ﺍﻟﺒ‪‬ﻴﺖ ﻭﺍﻷَﻭﻻﺩ ﻭﺍ ﹶ‬
‫ﺖ ﻳ‪‬ﺪﻩ ﻭﺍﻟﻘِﻴﺎﻡ ﺑِﻤﺎ ‪‬ﻳﺠِﺐ ‪‬ﻋﻠﹶﻴ ِﻪ ِﻣﻦ ﺧِﺪﻣ‪‬ﺘﻪ‪.‬‬ ‫ﻚ ‪ ،‬ﻭﺭِﻋﺎﻳ‪‬ﺔ ﺍﳋﺎﺩِﻡ ﺣِﻔﻆ ﻣﺎ ﺗ‪‬ﺤ ‪‬‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﻚ ﹶﻓﻴ‪‬ﻨ‪‬ﺒﻐِـﻲ‬ ‫ﻆ ﻣﺎ ﺍﺳﺘ‪‬ﺮﻋﺎ ‪‬ﻩ ﺍﳌﺎِﻟ ‪‬‬
‫ﺲ ﻣ‪‬ﻄﻠﹸﻮﺑ‪‬ﺎ ﻟِﺬﺍِﺗ ِﻪ ﻭِﺇﻧ‪‬ﻤﺎ ﹸﺃﻗِﻴ ‪‬ﻢ ِﻟﺤِﻔ ِ‬
‫ﳊﺪِﻳﺚ ﹶﺃﻥﱠ ﺍﻟﺮ‪‬ﺍﻋِﻲ ﻟﹶﻴ ‪‬‬ ‫ﻗﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ‪‬ﻲ ﻓِﻲ ﻫ‪‬ﺬﺍ ﺍ ﹶ‬
‫ﺲ ﻓِﻲ ﺍﻟﺒﺎﺏ ﺃﹶﻟﻄﹶﻒ ﻭﻻ ﹶﺃﲨ‪‬ﻊ ﻭﻻ ﺃﹶﺑﻠﹶﻎ ﻣِﻨ ‪‬ﻪ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ‬ ‫ﺼﺮ‪‬ﻑ ِﺇﻻﱠ ﺑِﻤﺎ ﹶﺃ ِﺫ ﹶﻥ ﺍﻟﺸ‪‬ﺎﺭِﻉ ﻓِﻴ ِﻪ ﻭﻫ‪‬ﻮ ﺗ‪‬ﻤﺜِﻴﻞ ﻟﹶﻴ ‪‬‬ ‫ﺃﹶﻥ ﻻ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﻑ ﺍﻟﺘ‪‬ﻨﺒِﻴﻪ ‪‬ﻣ ﹶﻜ ‪‬ﺮﺭ‪‬ﺍ ‪ ،‬ﻗﺎ ﹶﻝ ﻭﺍﻟﻔﺎﺀ ﻓِﻲ ﻗﹶﻮﻟﹸﻪ ‪" :‬ﺃﹶﻻ ﹶﻓ ﹸﻜﹼﻠﻜﹸﻢ " ﺟ‪‬ﻮﺍﺏ ﺷ‪‬ـﺮﻁ‬ ‫ﺼ ﹶﻞ ﻭﹶﺃﺗ‪‬ﻰ ِﺑﺤ‪‬ﺮ ِ‬ ‫ﲨ ﹶﻞ ﹶﺃ ‪‬ﻭ ﹰﻻ ﹸﺛ ‪‬ﻢ ﹶﻓ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﻣ‪‬ﺤﺬﹸﻭﻑ ‪ ،‬ﻭ ‪‬ﺧ‪‬ﺘ ‪‬ﻢ ﻣﺎ ﻳ‪‬ﺸﺒِﻪ ﺍﻟﻔﹶﺬﹶﻟﻜﹶﺔ ﺇِﺷﺎﺭ‪‬ﺓ ِﺇﻟﹶﻰ ﺍﺳﺘِﻴﻔﺎﺀ ﺍﻟﺘ‪‬ﻔﺼِﻴﻞ‪.‬‬
‫ﻉ‬
‫ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﻓِﻲ ﻫ‪‬ﺬﺍ ﺍﻟ ‪‬ﻌﻤ‪‬ﻮﻡ ﺍ ﹸﳌﻨ ﹶﻔﺮِﺩ ﺍﱠﻟﺬِﻱ ﻻ ﺯ‪‬ﻭﺝ ﹶﻟ ‪‬ﻪ ﻭﻻ ﺧﺎﺩِﻡ ﻭﻻ ﻭﻟﹶﺪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻳ‪‬ﺼﺪ‪‬ﻕ ‪‬ﻋﻠﹶﻴ ِﻪ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﺭﺍ ٍ‬
‫ﻼ ﻭﻧ‪‬ﻄﻘﹰﺎ ﻭﺍﻋﺘِﻘﺎﺩ‪‬ﺍ ﹶﻓﺠ‪‬ﻮﺍﺭِﺣﻪ ﻭﻗﹸﻮﺍ ‪‬ﻩ ﻭﺣ‪‬ﻮﺍﺳ‪‬ﻪ‬ ‫‪‬ﻋﻠﹶﻰ ﺟ‪‬ﻮﺍﺭِﺣﻪ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﻌﻤ‪‬ﻞ ﺍﳌﹶﺄﻣ‪‬ﻮﺭﺍﺕ ﻭﻳ‪‬ﺠ‪‬ﺘﻨِﺐ ﺍﳌﹶﻨ ِﻬﻴ‪‬ﺎﺕ ﻓِﻌ ﹰ‬
‫‪‬ﺭ ِﻋﻴ‪‬ﺘﻪ ‪ ،‬ﻭﻻ ﻳ‪‬ﻠﺰ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﻻﺗ‪‬ﺼﺎﻑ ِﺑﻜﹶﻮِﻧ ِﻪ ﺭﺍ ِﻋ‪‬ﻴﺎ ﺃﹶﻥ ﻻ ‪‬ﻳﻜﹸﻮﻥ ﻣ‪‬ﺮ ِﻋﻴ‪‬ﺎ ﺑِﺎﻋﺘِﺒﺎ ٍﺭ ﺁﺧ‪‬ﺮ ‪ .‬ﻭﺟﺎ َﺀ ﻓِﻲ ‪‬ﺣﺪِﻳﺚ ﹶﺃﻧ‪‬ـﺲ‬

‫‪ - ٧٢‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ )‪(٣١١ /٥‬‬

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‫ﻣِﺜﻞ ‪‬ﺣﺪِﻳﺚ ﺍﺑﻦ ‪‬ﻋﻤ‪‬ﺮ ﻓﹶﺰﺍ ‪‬ﺩ ﻓِﻲ ﺁﺧِﺮﻩ " ﹶﻓﹶﺄ ِﻋﺪ‪‬ﻭﺍ ﻟِﻠﻤ‪‬ﺴﹶﺄﹶﻟ ِﺔ ﺟ‪‬ﻮﺍﺑ‪‬ﺎ ‪ ،‬ﻗﺎﻟﹸﻮﺍ ‪ :‬ﻭﻣﺎ ﺟ‪‬ﻮﺍ‪‬ﺎ ؟ ﻗﺎ ﹶﻝ ‪ :‬ﺃﹶﻋﻤﺎﻝ ﺍﻟِﺒ ‪‬ﺮ‬
‫ﻱ ﻭﺍﻟ ﱠﻄﺒ‪‬ﺮﺍِﻧ ‪‬ﻲ ﻓِﻲ "ﺍﻷَﻭﺳ‪‬ﻂ " ﻭ ‪‬ﺳﻨ‪‬ﺪﻩ ‪‬ﺣﺴ‪‬ﻦ‪.‬‬ ‫" ﺃﹶﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﺍﺑﻦ ‪‬ﻋ ِﺪ ‪‬‬
‫ﻉ ِﺇ ﱠﻻ ﻳ‪‬ﺴﺄﹶﻝ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ ﺃﹶﻗﺎ ‪‬ﻡ ﺃﹶﻣﺮ ﺍﷲ ﺃﹶﻡ ﺃﹶﺿﺎ ‪‬ﻋ ‪‬ﻪ"‪.‬‬ ‫ﻭﹶﻟ ‪‬ﻪ ﻣِﻦ ‪‬ﺣﺪِﻳﺚ ﹶﺃﺑِﻲ ‪‬ﻫﺮ‪‬ﻳﺮ‪‬ﺓ " ﻣﺎ ﻣِﻦ ﺭﺍ ٍ‬
‫ﻚ ﺃﹶﻭ ﺿ‪‬ـ‪‬ﻴ ‪‬ﻌ ‪‬ﻪ "‬
‫ﻆ ﹶﺫﻟِـ ‪‬‬‫ﻉ ‪‬ﻋﻤ‪‬ﺎ ﺍﺳﺘ‪‬ﺮﻋﺎ ‪‬ﻩ ‪‬ﺣ ِﻔ ﹶ‬‫ﺻﺤِﻴﺢ ﻋ‪‬ﻦ ﹶﺃﻧ‪‬ﺲ " ِﺇ ﱠﻥ ﺍﷲ ﺳﺎﺋِﻞ ﹸﻛ ﹼﻞ ﺭﺍ ٍ‬ ‫ﺴ‪‬ﻨ ٍﺪ ‪‬‬
‫ﻱ ِﺑ ‪‬‬
‫ﻭﻻﺑ ِﻦ ‪‬ﻋ ِﺪ ‪‬‬
‫ﺼ ِﲑ ﻓِﻲ ﺃﹶﻣﺮ ﻣ‪‬ﻦ ﻫ‪‬ﻮ ﻓِﻲ ﺣ‪‬ﻜﻤﻪ ‪ ،‬ﻭﺗ‪‬ﺮ ‪‬ﺟ ‪‬ﻢ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﺍﻟﻨ‪‬ﻜﺎﺡ " ﺑﺎﺏ‬ ‫ﻭﺍﺳ‪‬ﺘ ِﺪ ﱠﻝ ِﺑ ِﻪ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍ ﹸﳌ ﹶﻜﻠﱠﻒ ﻳ‪‬ﺆﺍﺧ‪‬ﺬ ﺑِﺎﻟﺘ‪‬ﻘ ِ‬
‫ﺼﺮ‪‬ﻑ ﻓِﻲ ﻣﺎﻝ ‪‬ﺳﻴ‪‬ﺪﻩ ِﺑﺈِﺫِﻧ ِﻪ ﻭﻛﹶﺬﺍ ﺍﳌﹶـﺮﺃﹶﺓ ﻭﺍﻟﻮﻟﹶـﺪ ‪،‬‬ ‫ﺴﻜﹸﻢ ﻭﺃﹶﻫﻠِﻴﻜﹸﻢ ﻧﺎﺭ‪‬ﺍ " ﻭ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻟِﻠﻌ‪‬ﺒ ِﺪ ﺃﹶﻥ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﻗﹸﻮﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫‪٧٣‬‬
‫ﻭﺗ‪‬ﺮ ‪‬ﺟ ‪‬ﻢ ِﻟﻜﹶﺮﺍ ‪‬ﻫ ِﺔ ﺍﻟﺘ‪‬ﻄﺎﻭ‪‬ﻝ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮﻗِﻴﻖ ﻭ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﺗ‪‬ﻮﺟِﻴﻬﻪ ﻫ‪‬ﻨﺎ ‪‬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
‫ﻭﺻﻮ‪‬ﻢ 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 ﺷﺎﺫ‪‬ﺎ‪ ،‬ﻭﻳﻬﻨﺄ ﺟﺮﺑﺎﻫﺎ‪.‬‬
‫ــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻣﺎ ﺃﻭﺗﻴﻪ ﺍﻟﻨﱯ  ﻭﺣﻴﺎ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇﻟﻴﻪ‬
‫ﺸﺮ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪» :‬ﻣ‪‬ﺎ ِﻣﻦ‪ ‬ﺍ َﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬ﻧِﺒ ‪‬ﻲ ِﺇﻟﱠﺎ ﹸﺃ ‪‬ﻋ ِﻄ ‪‬ﻲ ﻣ‪‬ﺎ ِﻣﺜﹾﻠ ‪‬ﻪ ﺁﻣ‪ ‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﺖ ‪‬ﻭ ‪‬ﺣﻴ‪‬ﺎ ﹶﺃ ‪‬ﻭﺣ‪‬ﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﹶﻟﻲ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺭﺟ‪‬ﻮ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺗ‪‬ﺎِﺑﻌ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬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 ﻣﺪ‪‬ﻋﻲ 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 ﻷ‪‬ﺎ 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 ﻭﺗﺪﺑ‪‬ﺮ 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 ﻓﺈﻧ‪‬ﻪ 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 ﻹﳝـﺎ‪‬ﻢ‬
‫ﻭﺗﺼﺪﻳﻘﻬﻢ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺇﺭﺳﺎﳍﺎ ﺳﺒﺒﹰﺎ ﰲ ﺗﻌﺠﻴﻞ ﺍﻟﻌﺬﺍﺏ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ } :‬ﻭﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻌﻨ‪‬ﺎ ﺃﹶﻥ‬
‫ﺕ ِﺇ ﱠﻻ‬
‫ﺼ ‪‬ﺮ ﹰﺓ ﹶﻓﻈﹶﹶﻠﻤ‪‬ﻮﹾﺍ ِﺑﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ‪‬ﺮ ِﺳ ﹸﻞ ﺑِﺎﻵﻳ‪‬ـﺎ ِ‬ ‫ﺏ ِﺑﻬ‪‬ﺎ ﺍ َﻷ ‪‬ﻭﻟﹸﻮ ﹶﻥ ﻭ‪‬ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﹶﺛﻤ‪‬ﻮ ‪‬ﺩ ﺍﻟﻨ‪‬ﺎﹶﻗ ﹶﺔ ‪‬ﻣ‪‬ﺒ ِ‬
‫ﺕ ِﺇ ﱠﻻ ﺃﹶﻥ ﹶﻛ ﱠﺬ ‪‬‬
‫‪‬ﻧ ‪‬ﺮ ِﺳ ﹶﻞ ﺑِﺎﻵﻳ‪‬ﺎ ِ‬
‫ﺖ ﹶﻗ‪‬ﺒﹶﻠﻬ‪‬ﻢ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ﹶﺃ ‪‬ﻫﹶﻠ ﹾﻜﻨ‪‬ﺎﻫ‪‬ﺎ ﹶﺃﹶﻓ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ]ﺍﻷﻧﺒﻴﺎﺀ ‪:‬‬ ‫ﺨﻮِﻳﻔﹰﺎ ]ﺍﻹﺳﺮﺍﺀ ‪ [٥٩ :‬ﻭﻗﺎﻝ ﰲ ﺍﻷﻧﺒﻴﺎﺀ‪} :‬ﻣ‪‬ﺎ ﺁ ‪‬ﻣ‪‬ﻨ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﺤ ‪‬ﻖ ِﻣ ‪‬ﻦ ﻋِﻨ ِﺪﻧ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻮﻟﹶﺎ ﺃﹸﻭِﺗ ‪‬ﻲ ِﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﺃﹸﻭِﺗ ‪‬ﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻜ ﹸﻔﺮ‪‬ﻭﺍ‬ ‫‪ [٦‬ﻭﻗﺎﻝ ﰲ ﺍﻟﻘﺼﺺ‪} :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﺤﺮ‪‬ﺍ ِﻥ ‪‬ﺗﻈﹶﺎ ‪‬ﻫﺮ‪‬ﺍ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧ‪‬ﺎ ِﺑ ﹸﻜ ﱟﻞ ﻛﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ]ﺍﻟﻘﺼـﺺ ‪ [٤٨ :‬ﻭﱂ ﻳﻘـﻊ‬ ‫ِﺑﻤ‪‬ﺎ ﺃﹸﻭِﺗ ‪‬ﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ ﻣِﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ﻗﹶﺎﻟﹸﻮﺍ ِﺳ ‪‬‬

‫‪ - ٧٦‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٧٩ /٥‬‬

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‫ﺧﻼﻑ ﺫﻟﻚ ﺇﻻ ﻣﻊ ﻗﻮﻡ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﻟ ‪‬ﻮ ﺟ‪‬ﺎ َﺀ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﹸﻛ ﱡﻞ ﺁ‪‬ﻳ ٍﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﻱ‬
‫ﺨ ‪‬ﺰ ِ‬
‫ﺏ ﺍﹾﻟ ِ‬‫ﺸ ﹾﻔﻨ‪‬ﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﺲ ﹶﻟﻤ‪‬ﺎ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹶﻛ ‪‬‬ ‫ﺖ ﹶﻓ‪‬ﻨ ﹶﻔ ‪‬ﻌﻬ‪‬ﺎ ِﺇﳝ‪‬ﺎ‪‬ﻧﻬ‪‬ﺎ ِﺇﻟﱠﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬
‫ﺖ ﹶﻗ ‪‬ﺮ‪‬ﻳ ﹲﺔ ﺁ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﺍﹾﻟﹶﺄﻟِﻴ ‪‬ﻢ )‪ (٩٧‬ﹶﻓﹶﻠ ‪‬ﻮﻟﹶﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﲔ )‪] { (٩٨‬ﻳﻮﻧﺲ[‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻛﺸﻒ ‪‬ﺬﺍ ﻛﺬﺏ ﻫـﺬﻩ ﺍﳊﺠـﺞ‬ ‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﹶﻰ ِﺣ ٍ‬
‫ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﻭﺗﻌﻨ‪‬ﺖ ﻃﺎﻟﺒﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﻣﺮﺍﺩﻫﻢ ﻫﻮ ﺍ‪‬ﺎﺩﻟﺔ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺍﻟﺘﻌﺠﻴﺰ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻮﻗﻔﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴـﺔ ﻭﱂ‬
‫ﺗﻌﺪ ﻫﻲ ﺍﻟﺴﺒﻴﻞ ﻟﻠﺤﺠﺔ ﻣﻊ ﺍﳊﻖ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻃﻪ‪ } :‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬ﻳ ﹾﺄﺗِﻴﻨ‪‬ﺎ ﺑِﺂ‪‬ﻳ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﺄِﺗ ِﻬ ‪‬ﻢ‬
‫ﻒ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ{ ]ﻃﻪ‪ [١٣٣ :‬ﻭﺍﻵﻳﺔ ﲢﺘﻤﻞ ﻣﻌﻨﻴﲔ‪ ،‬ﺃﻭﻻﳘﺎ‪ :‬ﺃﻥ ﺍﻟﺬﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﻣـﺎ‬ ‫ﺤ ِ‬ ‫ﺼ‪‬‬ ‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﺔ ﻣ‪‬ﺎ 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 ﹾﻓ‪‬ﺘﺮ‪‬ﺍ ‪‬ﻩ ‪‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ﺷ‪‬ﺎ ِﻋ ‪‬ﺮ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺄِﺗﻨ‪‬ﺎ ﺑِﺂ‪‬ﻳ ٍﺔ ﹶﻛﻤ‪‬ﺎ ﹸﺃ ‪‬ﺭ ِﺳ ﹶﻞ ﺍﻟﹾـﹶﺄ ‪‬ﻭﻟﹸﻮ ﹶﻥ{‬
‫ﺿﻐ‪‬ﺎ ﹸ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﻮﻟﻪ‪} :‬ﺑ ﹾﻞ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ‪‬‬
‫]ﺍﻷﻧﺒﻴﺎﺀ‪ [٥ :‬ﺇﱃ ﻗﻮﻟﻪ‪} :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻛﺘ‪‬ﺎﺑ‪‬ﺎ 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 ﻗﻠﻮ‪‬ﻢ ﻛﺎﻑ ﺃﻥ ﻻ ﻳﺮﺳـﻠﻬﺎ ﺍﷲ‬
‫ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﻣ‪‬ﻮ ‪‬ﺳﻰ ﺍﹾﻟ ِﻜﺘ‪‬ﺎﺏ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻫﹶﻠ ﹾﻜﻨ‪‬ـﺎ ﺍﹾﻟﻘﹸـﺮ‪‬ﻭ ﹶﻥ‬
‫ﺱ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ{ ]ﺍﻟﻘﺼﺺ‪[٤٣ :‬‬
‫ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ‪‬ﺑﺼ‪‬ﺎِﺋ ‪‬ﺮ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻭﻫﻮ ﻳﺸﻬﺪ ﳍﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺗﺒﲔ ﺃﻥ ﺇﻫﻼﻙ ﺃﻣﺔ ﻛﺎﻣﻠﺔ ﺑﺴﺒﺐ ﺗﻌﻨﺘـﻬﺎ ﻗـﺪ‬
‫ﺗﻮﻗﻒ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻫﻼﻙ ﺍﻟﻘﺮﻯ ﺑﺈﺯﺍﻟﺔ ﻗﻮ‪‬ﺎ ﻭﻋﻠﻮﻫﺎ ﱂ ﻳﺘﻮﻗﻒ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ) :‬ﻭﺇِﻥ‬
‫ﺏ ‪‬ﻣﺴ‪‬ـﻄﹸﻮﺭﹰﺍ‬ ‫ﺤ ‪‬ﻦ ‪‬ﻣ ‪‬ﻬِﻠﻜﹸﻮﻫ‪‬ﺎ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ﱢﺬﺑ‪‬ﻮﻫ‪‬ﺎ ‪‬ﻋﺬﹶﺍﺑﹰﺎ ‪‬ﺷﺪِﻳﺪﹰﺍ ﻛﹶﺎ ﹶﻥ ﹶﺫﻟِﻚ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍ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 ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ ِﻣﹾﺜ ﹶﻞ ﻗﹶـ ‪‬ﻮِﻟ ِﻬ ‪‬ﻢ‬
‫ﺗﻌﺎﱃ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬ﻳ ﹶﻜﱢﻠ ‪‬ﻤﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹾﺄﺗِﻴﻨ‪‬ﺎ ﺁﻳ‪ ‬ﹲﺔ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺴﹶﺄ ﹸﻝ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺸﲑ‪‬ﺍ ‪‬ﻭ‪‬ﻧﺬِﻳﺮ‪‬ﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﺤ ‪‬ﻖ ‪‬ﺑ ِ‬‫ﺕ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ﻳ‪‬ﻮِﻗﻨ‪‬ﻮ ﹶﻥ )‪ِ (١١٨‬ﺇﻧ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺖ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ﺍﻟﹾﺂﻳ‪‬ﺎ ِ‬
‫‪‬ﺗﺸ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬‬
‫ﺠﺤِﻴ ِﻢ )‪] { (١١٩‬ﺍﻟﺒﻘﺮﺓ‪ ،[١١٩ ،١١٨ :‬ﻭﺍﳊﺠﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺒﻴﻨﺎ ﳏﻤﺪ‬ ‫ﺏ ﺍﹾﻟ ‪‬‬‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﹶﺃ ‪‬‬
‫ ﻭﻫﻲ ﺣﺠﺔ ﺍﻟﺪﻋﺎﺓ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ 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 ﻣ‪‬ﺎِﻟﻚٍ‪ ،‬ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﺳ‪‬ـ ِﻤ ‪‬ﻊ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺧﻄﺒﺔ ﺍﻟﺒﻴﻌﺔ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎﺏٍ‪ ،‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜﺮٍ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ِﻣ‪‬ﻨ‪‬ﺒ ِﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﺗ ‪‬‬‫ﲔ ﺑ‪‬ﺎ‪‬ﻳ ‪‬ﻊ ﺍ ﹸﳌ ‪‬‬‫‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﺍﻟ ‪‬ﻐ ‪‬ﺪ ِﺣ ‪‬‬
‫ﺏ ﺍﱠﻟﺬِﻱ ‪‬ﻫﺪ‪‬ﻯ ﺍﻟﱠﻠ ‪‬ﻪ ﺑِـ ِﻪ‬ ‫»ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﺪ‪ ،‬ﻓﹶﺎ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ  ﺍﱠﻟﺬِﻱ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻱ ِﻋ‪‬ﻨ ‪‬ﺪ ﹸﻛﻢ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺨﺬﹸﻭﺍ ِﺑ ِﻪ ‪‬ﺗ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭﺍ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻯ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ِﻪ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ« "‪.٧٧‬‬
‫‪‬ﺭﺳ‪‬ﻮﹶﻟ ﹸﻜﻢ‪ ،‬ﹶﻓ ‪‬‬

‫‪) - ٧٧‬ﺥ( ‪٧٢٦٩‬‬

‫‪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 ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ِﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ِﻓ ‪‬ﺮﻋ‪‬ـ ‪‬ﻮ ﹸﻥ ِﺇﻧ‪‬ـﻲ ﹶﻟﹶﺄ ﹸﻇﻨ‪‬ـ ‪‬‬
‫ﺕ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ٍ‬‫ﺴ ‪‬ﻊ ﺁﻳ‪‬ﺎ ٍ‬
‫} ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺗ ‪‬‬
‫ﺽ ‪‬ﺑﺼ‪‬ـﺎِﺋ ‪‬ﺮ ‪‬ﻭِﺇﻧ‪‬ـﻲ‬‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﺖ ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ِﺇﻟﱠﺎ ‪‬ﺭ ‪‬‬‫ﺴﺤ‪‬ﻮﺭ‪‬ﺍ )‪ (١٠١‬ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘﺪ‪ ‬ﻋِﻠ ‪‬ﻤ ‪‬‬ ‫ﻳ‪‬ﺎﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻣ ‪‬‬
‫ﻚ ﻳ‪‬ﺎِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ‪‬ﻣﹾﺜﺒ‪‬ﻮﺭ‪‬ﺍ )‪] {(١٠٢‬ﺍﻹﺳﺮﺍﺀ‪.[١٠٢ ،١٠١ :‬‬ ‫ﹶﻟﹶﺄ ﹸﻇ‪‬ﻨ ‪‬‬
‫ﻭﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺫﻛﺮ ﺍﷲ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﻹﻗﺎﻣﺔ ﺍﳊﺠﺔ‪ :‬ﺃﻭﻻﳘﺎ‪ :‬ﺍﻟﺒﻴﻨﺔ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻛﻤـﺎ‬
‫ﻗﺎﻝ ﻋﻦ ﻗﻮﻡ ﲦﻮﺩ‪ } :‬ﻭِﺇﻟﹶﻰ ﹶﺛﻤ‪‬ﻮ ‪‬ﺩ ﹶﺃﺧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎﹶﻗ ‪‬ﻮ ِﻡ ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣِ ‪‬ﻦ ِﺇﹶﻟ ٍﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ‪‬ﺗ ﹸﻜ ‪‬ﻢ‬
‫ﺏ‬
‫ﺽ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺗﻤ‪‬ﺴ‪‬ﻮﻫ‪‬ﺎ ِﺑﺴ‪‬ﻮ ٍﺀ ﹶﻓ‪‬ﻴ ﹾﺄ ‪‬ﺧ ﹶﺬ ﹸﻛ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹲﺔ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻫ ِﺬ ِﻩ ﻧ‪‬ﺎﹶﻗ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺁﻳ‪ ‬ﹰﺔ ﹶﻓ ﹶﺬﺭ‪‬ﻭﻫ‪‬ﺎ ‪‬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 ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬ ‫ﺕ ِﺑﻬ‪‬ﺎ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺖ ِﺟﹾﺌﺖ‪ ‬ﺑِﺂ‪‬ﻳ ٍﺔ ﹶﻓ ﹾﺄ ِ‬ ‫ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻛﻤﺎ ﺫﻛﺮ ﻋﻦ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ } :‬ﻭِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﺪ‪‬ﻳ ‪‬ﻦ ﹶﺃﺧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺷ ‪‬ﻌ‪‬ﻴﺒ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎﹶﻗ ‪‬ﻮ ِﻡ ﺍﻋ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﺇﻟﹶـ ٍﻪ‬
‫ﺴﺪ‪‬ﻭﺍ ﻓِـﻲ‬ ‫ﺱ ﹶﺃ ‪‬ﺷﻴ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻔ ِ‬
‫ﺨﺴ‪‬ﻮﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ‪‬ﺗ ﹸﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹲﺔ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﻭﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻜ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﹾﻟﻤِﻴﺰ‪‬ﺍ ﹶﻥ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﲔ{ ]ﺍﻷﻋﺮﺍﻑ‪.[٨٥ :‬‬ ‫ﺻﻠﹶﺎ ِﺣﻬ‪‬ﺎ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺽ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺇ ‪‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻭﺃﻣﺎ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺭﺳﻮﻟﻨﺎ ﳏﻤﺪ  ﻓﻬﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪) :‬ﻭﺇﻧ‪‬ﻤﺎ 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 } :‬ﻭﻣ‪‬ـﺎ ﺁﺗ‪‬ـﺎ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ـﻮ ﹸﻝ‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓﹶﺎ‪‬ﻧ‪‬ﺘﻬ‪‬ﻮﺍ{ ]ﺍﳊﺸﺮ‪ ،[٧ :‬ﻭﺇ ﹾﻥ ﺃﻛﺮﻡ ﺍﷲ ﺍﻟﻌﺎﻣﻠﲔ ﺑﻜﺮﺍﻣﺔ ﻛﻮﻧﻴﺔ ﻓﻬﻲ ﺯﻳﺎﺩﺓ ﺭﲪﺔ‬ ‫ﹶﻓ ‪‬‬
‫ﻒ ‪‬ﺗﺤ‪‬ـ ِﻲ‬ ‫ﺏ ﹶﺃ ِﺭﻧِﻲ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﳊﺼﻮﻝ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻛﻤﺎ ﻃﻠﺐ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ‪ } :‬ﻭﺇِ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺭ ‪‬‬
‫ﻚ ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ‬
‫ﺼ ‪‬ﺮ ‪‬ﻫ ‪‬ﻦ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺨ ﹾﺬ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹰﺔ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻄ‪‬ﻴ ِﺮ ﹶﻓ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ِﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ‪‬ﺑﻠﹶﻰ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﻟ‪‬ﻴ ﹾﻄﻤ‪ِ‬ﺌ ‪‬ﻦ ﹶﻗ ﹾﻠﺒِﻲ ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬
‫ﻚ ‪‬ﺳ ‪‬ﻌﻴ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﺰِﻳ ‪‬ﺰ ‪‬ﺣﻜِﻴ ‪‬ﻢ { ]ﺍﻟﺒﻘﺮﺓ‪[٢٦٠ :‬‬ ‫‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺟ‪‬ﺒ ٍﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ‪‬ﺟ ‪‬ﺰﺀًﺍ ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺩ ‪‬ﻋ ‪‬ﻬ ‪‬ﻦ ‪‬ﻳ ﹾﺄﺗِﻴ‪‬ﻨ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ِﺇﺑ‪‬ـﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ِﺇ ﹾﺫ ﻗﹶـﺎ ﹶﻝ‪:‬‬
‫ﺸ ‪‬‬ ‫ﺤ ‪‬ﻦ ﹶﺃﺣ‪ ‬ﻖ ﺑِﺎﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻧ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺤﻴِﻲ ﺍ ﹶﳌ ‪‬ﻮﺗ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ِﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ‪‬ﺑﻠﹶﻰ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﻟ‪‬ﻴ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹶﻗ ﹾﻠﺒِﻲ{ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٦٠:‬ﻭﻳ‪‬ـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻢ‬ ‫ﻒ ‪‬ﺗ ‪‬‬‫ﺏ ﹶﺃ ِﺭﻧِﻲ ﹶﻛ‪‬ﻴ ‪‬‬ ‫} ‪‬ﺭ ‪‬‬
‫ﺖ‬
‫ﺚ ﻳ‪‬ﻮﺳ‪‬ـﻒ‪ ،‬ﹶﻟﹶﺄ ‪‬ﺟﺒ‪‬ـ ‪‬‬ ‫ﺠ ِﻦ ﻃﹸﻮ ﹶﻝ ﻣ‪‬ﺎ ﹶﻟِﺒ ﹶ‬‫ﺴ‪‬‬ ‫ﺖ ﻓِﻲ ﺍﻟ ‪‬‬‫ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹸﻮﻃﹰﺎ‪ ،‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﺎﻭِﻱ ِﺇﻟﹶﻰ ‪‬ﺭ ﹾﻛ ٍﻦ ‪‬ﺷﺪِﻳﺪٍ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻟِﺒﹾﺜ ‪‬‬

‫‪٥٨‬‬
‫ﺍﻟﺪ‪‬ﺍ ِ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
‫ﺍ‪‬ﺎﻫﺪﻭﻥ ﻭﺍﻟﺪﻋﺎﺓ ﻓﻬﻮ ﻃﻠﺐ ﺗﻌﻨ‪‬ﺖ 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 ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ـﺎﺱٍ‪،‬‬
‫ﺽ‬
‫ﻚ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻌﺼ‪‬ﺎ‪‬ﺑ ﹶﺔ ﹶﻓﹶﻠ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻚ ِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﻬِﻠ ‪‬‬
‫ﺼ ِﺔ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ» :‬ﺇ‪‬ﻧ ‪‬‬‫ﻓِﻲ ِﻗ ‪‬‬
‫ﺏ ﹶﻓ ‪‬ﺮﻣ‪‬ﻰ ِﺑﻬ‪‬ﺎ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ‪‬ﻬﻢ‪،‬‬ ‫ﻀ ﹰﺔ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘﺮ‪‬ﺍﺏِ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ﹶﻗ‪‬ﺒﻀ‪ ‬ﹰﺔ ِﻣ ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ِ‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ‪ » :‬ﺧ ﹾﺬ ﹶﻗ‪‬ﺒ ‪‬‬
‫ﹶﺃ‪‬ﺑﺪ‪‬ﺍ« ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪٧٩‬‬
‫ﻀﺔِ‪ ،‬ﹶﻓ ‪‬ﻮﱠﻟﻮ‪‬ﺍ ‪‬ﻣ ‪‬ﺪِﺑﺮِﻳ ‪‬ﻦ«‬
‫ﺏ ِﻣ ‪‬ﻦ ِﺗ ﹾﻠﻚِ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ‪‬‬
‫ﺨ ‪‬ﺮ‪‬ﻳ ِﻪ ‪‬ﻭﹶﻓ ‪‬ﻤ ‪‬ﻪ ‪‬ﺗﺮ‪‬ﺍ ‪‬‬
‫ﺏ ‪‬ﻋ ‪‬ﻴ‪‬ﻨ‪‬ﻴ ِﻪ ‪‬ﻭ ِﻣ‪‬ﻨ ‪‬‬
‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ِﺇﻟﱠﺎ ﹶﺃﺻ‪‬ﺎ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﹶﻓﻤ‪‬ﺎ ِ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 ‪‬ﺰﻧ‪‬ﻮﺍ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﻋﹶﻠ ‪‬ﻮ ﹶﻥ ِﺇ ﹾﻥ ﹸﻛﻨ‪‬ـ‪‬ﺘ ‪‬ﻢ ﻣ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺍﻟﻨﺼﺮ ﻫﻮ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻓﻘﺎﻝ‪ }) :‬ﻭﻟﹶﺎ ‪‬ﺗ ِﻬﻨ‪‬ﻮﺍ ‪‬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 ﻳ‪‬ﻜﺮﻫﻪ 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
‫ﺸّـﺒ‪‬ﻪ 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 ِﺇ‪‬ﻧﻤ‪‬ـﺎ‬
‫ﺻ ‪‬ﺪ ‪‬ﺭ ‪‬ﻙ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ﹶﻟ ‪‬ﻮﻟﹶﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻛ‪‬ﻨ ‪‬ﺰ ﹶﺃ ‪‬ﻭ ‪‬ﺟﺎ َﺀ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻣﻠﹶـ ‪‬‬
‫ﻚ ‪‬ﻭﺿ‪‬ﺎِﺋ ‪‬ﻖ ِﺑ ِﻪ ‪‬‬
‫ﺾ ﻣ‪‬ﺎ ﻳ‪‬ﻮﺣ‪‬ﻰ ﺇِﹶﻟ‪‬ﻴ ‪‬‬
‫ﺗ‪‬ﺎ ِﺭ ‪‬ﻙ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺖ ‪‬ﻧﺬِﻳ ‪‬ﺮ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭﻛِﻴ ﹲﻞ { ]ﻫﻮﺩ‪.[١٢ :‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫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 ﺃﺟ‪‬ﻞ 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 ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‬
‫‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟّ‪‬ﻨِﺒ ّ‪‬ﻲ ‪» :-  -‬ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬ﻧِﺒ ّ‪‬ﻲ ِﺇﹶﻟّﺎ ﺃﹸ ‪‬ﻋ ِﻄ ‪‬ﻲ ﻣ‪‬ﺎ ِﻣﺜﹾﻠ ‪‬ﻪ ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ‪‬ﺒﺸ‪‬ـﺮ‪،‬‬
‫ﺖ ‪‬ﻭ ‪‬ﺣﻴ‪‬ﺎ ﹶﺃ ‪‬ﻭﺣ‪‬ﺎ ‪‬ﻩ ﺍﻟّﹶﻠ ‪‬ﻪ ِﺇﹶﻟ ‪‬ﻲّ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺭﺟ‪‬ﻮ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺗ‪‬ﺎِﺑﻌ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ«‪ .٨٠‬ﻓﻜـﻢ‬
‫‪‬ﻭِﺇّ‪‬ﻧﻤ‪‬ﺎ 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 ﺑﻴ‪‬ﻨﺎﺕ 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
‫ﺤﺪ‪‬ﻳﺖ ﺑِﻬﺎ ﺍﻟﻮﺣ ‪‬ﻲ ﺍﻟﱠـﺬِﻱ‬
‫ﻗﹶﻮﻟﻪ ‪" :‬ﻭِﺇﻧ‪‬ﻤﺎ ﻛﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ﺃﹸﻭﺗِﻴﺘﻪ ﻭﺣﻴ‪‬ﺎ ﺃﹶﻭﺣﺎ ‪‬ﻩ ﺍﷲ ِﺇﹶﻟ ‪‬ﻲ" ﺃﹶﻱ ِﺇ ﱠﻥ ﻣ‪‬ﻌﺠِ ‪‬ﺰﺗِﻲ ﺍﱠﻟﺘِﻲ ‪‬ﺗ ‪‬‬
‫ﺲ ﺍﳌﹸﺮﺍﺩ ﺣ‪‬ﺼﺮ ﻣ‪‬ﻌﺠِﺰﺍﺗﻪ ﻓِﻴ ِﻪ ﻭﻻ ﹶﺃ‪‬ﻧ ‪‬ﻪ‬ ‫ﺃﹸﻧ ِﺰ ﹶﻝ ‪‬ﻋﹶﻠ ‪‬ﻲ ﻭﻫ‪‬ﻮ ﺍﻟﻘﹸﺮﺁﻥ ﻟِﻤﺎ ﺍﺷ‪‬ﺘ ‪‬ﻤ ﹶﻞ ‪‬ﻋﻠﹶﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻹِﻋﺠﺎﺯ ﺍﻟﻮﺍﺿِﺢ ‪ ،‬ﻭﻟﹶﻴ ‪‬‬
‫ﺺ ﺑِﻬﺎ ﺩ‪‬ﻭﻥ ﻏﹶﲑﻩ ‪،‬‬ ‫ﺠﺰ‪‬ﺓ ﺍﻟﻌ‪‬ﻈﻤ‪‬ﻰ ﺍﱠﻟﺘِﻲ ﺍﹸﺧ‪‬ﺘ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﻣﺎ ﺃﹸﻭِﺗ ‪‬ﻲ ﻣ‪‬ﻦ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻣ ‪‬ﻪ ‪ ،‬ﺑ‪‬ﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍﳌﹸﻌ ِ‬ ‫ﻟﹶﻢ ﻳ‪‬ﺆ ‪‬‬
‫ﺠﺰ‪‬ﺓ ﹸﻛ ﹼﻞ ‪‬ﻧِﺒ ‪‬ﻲ‬
‫ﺤﺪ‪‬ﻯ ﺑِﻬﺎ ﻗﹶﻮﻣﻪ ‪ ،‬ﻭﻛﺎﻧ‪‬ﺖ ﻣ‪‬ﻌ ِ‬ ‫ﺠﺰ‪‬ﺓ ﺧﺎﺻ‪‬ﺔ ِﺑ ِﻪ ﻟﹶﻢ ﻳ‪‬ﻌﻄﹶﻬﺎ ِﺑﻌ‪‬ﻴﻨِﻬﺎ ﻏﹶﲑﻩ ‪‬ﺗ ‪‬‬ ‫َﻷ ﱠﻥ ﹸﻛ ﹼﻞ ‪‬ﻧِﺒ ‪‬ﻲ ﺃﹸﻋ ِﻄ ‪‬ﻲ ﻣ‪‬ﻌ ِ‬
‫‪‬ﺗﻘﹶﻊ ﻣ‪‬ﻨﺎ ِﺳﺒ‪‬ﺔ ﻟِﺤﺎ ِﻝ ﻗﹶﻮﻣﻪ ﻛﹶﻤﺎ ﻛﺎ ﹶﻥ ﺍﻟﺴ‪‬ﺤﺮ ﻓﺎ ِﺷﻴ‪‬ﺎ ﻋِﻨﺪ ﻓِﺮﻋ‪‬ﻮﻥ ﻓﹶﺠﺎ َﺀ ‪‬ﻩ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑِﺎﻟﻌ‪‬ﺼﺎ ‪‬ﻋﻠﹶﻰ ﺻ‪‬ﻮﺭ‪‬ﺓ ﻣﺎ ﻳ‪‬ﺼﻨ‪‬ﻊ‬
‫ﻚ ﺇِﺣﻴﺎﺀ ﻋِﻴﺴ‪‬ـﻰ ﺍﳌﹶـﻮﺗ‪‬ﻰ ﻭﺇِﺑـﺮﺍﺀ‬ ‫ﻚ ِﺑﻌ‪‬ﻴِﻨ ِﻪ ِﻟ ‪‬ﻐ ِﲑ ِﻩ ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺻ‪‬ﻨﻌ‪‬ﻮﺍ ‪ ،‬ﻭﻟﹶﻢ ‪‬ﻳﻘﹶﻊ ﹶﺫِﻟ ‪‬‬ ‫ﺤﺮ‪‬ﺓ ﹶﻟ ِﻜﻨ‪‬ﻬﺎ ‪‬ﺗﹶﻠ ﱠﻘﻔﹶﺖ ﻣﺎ ‪‬‬
‫ﺴ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻚ ﺍﻟﺰ‪‬ﻣﺎﻥ ﻓِﻲ ﻏﺎﻳ‪‬ﺔ ﺍﻟ ﱡﻈﻬ‪‬ﻮﺭ ‪ ،‬ﹶﻓﺄﹶﺗﺎﻫ‪‬ﻢ ﻣِﻦ ﺟِﻨﺲ‬ ‫ﳊﻜﹶﻤﺎﺀ ﻛﺎﻧ‪‬ﻮﺍ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺍﻷَﻛﻤ‪‬ﻪ ﻭﺍﻷَﺑﺮ‪‬ﺹ ِﻟﻜﹶﻮﻥِ ﺍ َﻷ ِﻃﺒ‪‬ﺎﺀ ﻭﺍ ﹸ‬
‫‪‬ﻋﻤ‪‬ﻠﻬﻢ ﺑِﻤﺎ ﻟﹶﻢ ‪‬ﺗﺼِﻞ ﻗﹸﺪﺭ‪‬ﻢ ِﺇﻟﹶﻴ ِﻪ‪.‬‬

‫‪ - ٨٠‬ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﺼﺮﻳﺢ ﻷﺣﺎﺩﻳﺚ ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ )ﺹ‪) - ١٨٢٠(٥٢١ :‬ﲞﺎﺭﻱ‪(٤٩٨١ :‬‬

‫‪٦٠‬‬
‫ﺤﺪ‪‬ﺍﻫ‪‬ﻢ‬
‫ﺚ ﻓِﻴﻬِﻢ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻓِﻲ ﺍﻟﻐﺎﻳ‪‬ﺔ ِﻣ ‪‬ﻦ ﺍﻟﺒ‪‬ﻼﻏﹶﺔ ﺟﺎ َﺀﻫ‪‬ﻢ ﺑِﺎﻟﻘﹸﺮﺁ ِﻥ ﺍﱠﻟﺬِﻱ ‪‬ﺗ ‪‬‬
‫ﻭِﻟﻬ‪‬ﺬﺍ ﹶﻟﻤ‪‬ﺎ ﻛﺎ ﹶﻥ ﺍﻟ ‪‬ﻌﺮ‪‬ﺏ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺑ ِﻌ ﹶ‬
‫ﻚ‪.‬‬‫ﺃﹶﻥ ﻳ‪‬ﺄﺗ‪‬ﻮﺍ ِﺑﺴ‪‬ﻮ ‪‬ﺭ ٍﺓ ﻣِﺜﻠﻪ ﹶﻓﻠﹶﻢ ﻳ‪‬ﻘ ِﺪﺭ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﻑ ﻏﹶﲑﻩ ِﻣ ‪‬ﻦ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﹶﻓِﺈﻧ‪‬ﻬﺎ ﻻ ﺗ‪‬ﺨﻠﹸـﻮ‬ ‫ﺲ ﹶﻟ ‪‬ﻪ ﻣِﺜﻞ ﻻ ﺻ‪‬ﻮﺭ‪‬ﺓ ﻭﻻ ‪‬ﺣﻘِﻴﻘﹶﺔ ‪ِ ،‬ﺑﺨِﻼ ِ‬ ‫ﻭﻗِﻴ ﹶﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﺍﻟﻘﹸﺮﺁﻥ ﻟﹶﻴ ‪‬‬
‫ﻋ‪‬ﻦ ﻣِﺜﻞ‪.‬‬
‫ﻭﻗِﻴ ﹶﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﹸﻛ ﹼﻞ ‪‬ﻧِﺒ ‪‬ﻲ ﺃﹸﻋ ِﻄ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﻣﺎ ﻛﺎ ﹶﻥ ﻣِﺜﻠﻪ ِﻟﻤ‪‬ﻦ ﻛﺎ ﹶﻥ ﻗﹶﺒﻠﻪ ﺻ‪‬ﻮﺭ‪‬ﺓ ﺃﹶﻭ ‪‬ﺣﻘِﻴﻘﹶﺔ ‪ ،‬ﻭﺍﻟﻘﹸﺮﺁﻥ ﻟﹶﻢ‬
‫ﺕ ﹶﺃﺣ‪‬ﺪ ﻗﹶﺒﻠﻪ ﻣِﺜﻠﻪ ‪ ،‬ﹶﻓِﻠﻬ‪‬ﺬﺍ ﺃﹶﺭ ‪‬ﺩﹶﻓ ‪‬ﻪ ِﺑﻘﹶﻮﻟﻪ ‪" :‬ﹶﻓﺄﹶﺭﺟ‪‬ﻮ ﺃﹶﻥ ﹶﺃﻛﹸﻮﻥ ﺃﹶﻛﺜﹶﺮﻫﻢ ﺗﺎِﺑﻌ‪‬ﺎ‪.‬‬
‫ﻳ‪‬ﺆ ‪‬‬
‫ﻭﻗِﻴ ﹶﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﺍﱠﻟﺬِﻱ ﺃﹸﻭﺗِﻴﺘﻪ ﻻ ‪‬ﻳ‪‬ﺘ ﹶﻄﺮ‪‬ﻕ ِﺇﻟﹶﻴ ِﻪ ﺗ‪‬ﺨﻴِﻴﻞ ‪ ،‬ﻭِﺇﻧ‪‬ﻤﺎ ﻫ‪‬ﻮ ﻛﹶﻼﻡ ﻣ‪‬ﻌﺠِﺰ ﻻ ﻳ‪‬ﻘﺪِﺭ ﹶﺃﺣ‪‬ﺪ ﺃﹶﻥ ﻳ‪‬ﺄﺗِﻲ ﺑِﻤـﺎ‬
‫ﺨﻴ‪‬ـﻞ ﺷ‪‬ـﺒ‪‬ﻬﻪ‬ ‫ﻑ ﻏﹶﲑﻩ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻗﹶﺪ ‪‬ﻳﻘﹶﻊ ﻓِﻲ ﻣ‪‬ﻌﺠِﺰﺍ‪‬ﻢ ﻣﺎ ﻳ‪‬ﻘﺪِﺭ ﺍﻟﺴ‪‬ـﺎﺣِﺮ ﺃﹶﻥ ‪‬ﻳ ‪‬‬ ‫ﺨﻴ‪‬ﻞ ﻣِﻨ ‪‬ﻪ ﺍﻟﺘ‪‬ﺸﺒِﻴﻪ ِﺑ ِﻪ ‪ِ ،‬ﺑﺨِﻼ ِ‬
‫‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺨ ﹶﻄِﺄ ‪ ،‬ﹶﻓﻘﹶﺪ ﻳ‪‬ﺨﻄِﺊ ﺍﻟ‪‬ﻨﺎﻇِﺮ ﹶﻓ‪‬ﻴ ﹸﻈ ‪‬ﻦ ﺗ‪‬ﺴﺎﻭِﻳﻬِﻤﺎ‪.‬‬
‫ﹶﻓﻴ‪‬ﺤﺘﺎﺝ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻤﻴ‪‬ﺰ ﺑ‪‬ﻴﻨﻬﻤﺎ ِﺇﻟﹶﻰ ‪‬ﻧﻈﹶﺮ ‪ ،‬ﻭﺍﻟ‪‬ﻨﻈﹶﺮ ﻋ‪‬ﺮﺿ‪‬ﺔ ﻟِﻠ ‪‬‬
‫ﺠﺰ‪‬ﺓ‬
‫ﻀﺮ‪‬ﻫﺎ ‪ ،‬ﻭﻣ‪‬ﻌ ِ‬ ‫ﺽ ﺃﹶﻋﺼﺎﺭﻫﻢ ﹶﻓﻠﹶﻢ ﻳ‪‬ﺸﺎﻫِﺪﻫﺎ ِﺇ ﱠﻻ ﻣ‪‬ﻦ ‪‬ﺣ ‪‬‬ ‫ﻭﻗِﻴ ﹶﻞ ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﻣ‪‬ﻌﺠِﺰﺍﺕ ﺍﻷَﻧﺒِﻴﺎﺀ ﺍﻧ ﹶﻘ ‪‬ﺮﺿ‪‬ﺖ ﺑِﺎﻧﻘِﺮﺍ ِ‬
‫ﺕ ‪ ،‬ﹶﻓﻼ ‪‬ﻳ ‪‬ﻤ ‪‬ﺮ ﻋ‪‬ﺼﺮ‬
‫ﺍﻟﻘﹸﺮﺁﻥ ﻣ‪‬ﺴ‪‬ﺘ ِﻤﺮ‪‬ﺓ ِﺇﻟﹶﻰ ﻳ‪‬ﻮﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ ‪ ،‬ﻭﺧ‪‬ﺮﻗﻪ ﻟِﻠﻌﺎ ‪‬ﺩ ِﺓ ﻓِﻲ ﺃﹸﺳﻠﹸﻮﺑﻪ ﻭﺑ‪‬ﻼﻏﹶﺘﻪ ﻭﺇِﺧﺒﺎﺭﻩ ﺑِﺎ ﹶﳌﻐِﻴﺒﺎ ِ‬
‫ﺻﺤ‪‬ﺔ ﺩ‪‬ﻋـﻮﺍ ‪‬ﻩ ‪ ،‬ﻭﻫ‪‬ـﺬﺍ ﺃﹶﻗـﻮﻯ‬ ‫ِﻣ ‪‬ﻦ ﺍﻷَﻋﺼﺎﺭ ِﺇ ﱠﻻ ﻭﻳ‪‬ﻈﻬ‪‬ﺮ ﻓِﻴ ِﻪ ﺷ‪‬ﻲﺀ ِﻣﻤ‪‬ﺎ ﺃﹶﺧ‪‬ﺒ ‪‬ﺮ ِﺑ ِﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪‬ﻳ ‪‬ﺪ ﹼﻝ ‪‬ﻋﻠﹶﻰ ِ‬
‫ﺍﳌﹸﺤ‪‬ﺘﻤ‪‬ﻼﺕ ‪ ،‬ﻭﺗ‪‬ﻜﻤِﻴﻠﻪ ﻓِﻲ ﺍﱠﻟﺬِﻱ ﺑ‪‬ﻌﺪﻩ‪.‬‬
‫ﺠﺰ‪‬ﺓ‬
‫ﺴﻴ‪‬ﺔ ﺗ‪‬ﺸﺎﻫ‪‬ﺪ ﺑِﺎﻷَﺑﺼﺎ ِﺭ ﻛﹶﻨﺎﹶﻗ ِﺔ ﺻﺎﻟِﺢ ﻭﻋ‪‬ﺼﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪ ،‬ﻭﻣ‪‬ﻌ ِ‬ ‫ﺿﻴ‪‬ﺔ ﻛﺎﻧ‪‬ﺖ ِﺣ ‪‬‬ ‫ﻭﻗِﻴ ﹶﻞ ﺍﳌﹶﻌﻨ‪‬ﻰ ﹶﺃ ﱠﻥ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﺍﳌﺎ ِ‬
‫ﺽ‬
‫ﲔ ﺍﻟﺮ‪‬ﺃﺱ ﻳ‪‬ﻨ ﹶﻘﺮِﺽ ﺑِﺎﻧﻘِﺮﺍ ِ‬‫ﺼ ‪‬ﲑ ِﺓ ﹶﻓ‪‬ﻴﻜﹸﻮﻥ ﻣ‪‬ﻦ ﻳ‪‬ﺘﺒ‪‬ﻌ ‪‬ﻪ ﻷَﺟﻠِﻬﺎ ﺃﹶﻛﺜﹶﺮ ‪َ ،‬ﻷ ﱠﻥ ﺍﱠﻟﺬِﻱ ﻳ‪‬ﺸﺎﻫ‪‬ﺪ ِﺑ ‪‬ﻌ ِ‬
‫ﺍﻟﻘﹸﺮﺁﻥ ﺗ‪‬ﺸﺎﻫ‪‬ﺪ ﺑِﺎﻟ‪‬ﺒ ِ‬
‫ﻕ ﻳ‪‬ﺸﺎﻫِﺪ ‪‬ﻩ ﹸﻛ ﹼﻞ ﻣ‪‬ﻦ ﺟﺎ َﺀ ﺑ‪‬ﻌﺪ ﺍ َﻷﻭ‪‬ﻝ ﻣ‪‬ﺴ‪‬ﺘ ِﻤﺮ‪‬ﺍ‪.‬‬‫ﲔ ﺍﻟﻌ‪‬ﻘﻞ ﺑﺎ ٍ‬ ‫ﻣ‪‬ﺸﺎﻫِﺪﻩ ‪ ،‬ﻭﺍﱠﻟﺬِﻱ ﻳ‪‬ﺸﺎﻫ‪‬ﺪ ِﺑ ‪‬ﻌ ِ‬
‫ﺤﺼ‪‬ﻠﻬﺎ ﻻ ﻳ‪‬ﻨﺎﻓِﻲ ﺑ‪‬ﻌﻀﻪ ﺑ‪‬ﻌﻀ‪‬ﺎ‪.‬‬ ‫ﻗﹸﻠﺖ ‪ :‬ﻭﻳ‪‬ﻤﻜِﻦ ﻧ‪‬ﻈﻢ ‪‬ﻫ ِﺬ ِﻩ ﺍﻷَﻗﻮﺍﻝ ﹸﻛﻠﹼﻬﺎ ﻓِﻲ ﻛﹶﻼﻡ ﻭﺍﺣِﺪ ؛ ﹶﻓِﺈ ﱠﻥ ‪‬ﻣ ‪‬‬
‫ﺠﺰ‪‬ﺓ ﺍﻟﻘﹸﺮﺁﻥ‬ ‫ﺐ ﻫ‪‬ﺬﺍ ﺍﻟﻜﹶﻼﻡ ‪‬ﻋﻠﹶﻰ ﻣﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻣِﻦ ﻣ‪‬ﻌ ِ‬ ‫ﻗﹶﻮﻟﻪ ‪" :‬ﹶﻓﺄﹶﺭﺟ‪‬ﻮ ﺃﹶﻥ ﹶﺃﻛﹸﻮﻥ ﺃﹶﻛﺜﹶﺮﻫﻢ ﺗﺎِﺑﻌ‪‬ﺎ ﻳ‪‬ﻮﻡ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ " ‪‬ﺭ‪‬ﺗ ‪‬‬
‫ﳊﺠ‪‬ﺔ ﻭﺍﻹِﺧﺒﺎﺭ ﺑِﻤﺎ ‪‬ﺳ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪ ،‬ﹶﻓ ‪‬ﻌ ‪‬ﻢ ﻧ‪‬ﻔﻌﻪ‬ ‫ﺍﳌﹸﺴ‪‬ﺘ ِﻤﺮ‪‬ﺓ ِﻟﻜﹶﺜ ‪‬ﺮ ِﺓ ﻓﺎِﺋﺪ‪‬ﺗﻪ ﻭ ‪‬ﻋﻤ‪‬ﻮﻡ ﻧ‪‬ﻔﻌﻪ ‪ ،‬ﻻﺷﺘِﻤﺎِﻟ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﺪ‪‬ﻋﻮﺓ ﻭﺍ ﹸ‬
‫ﻚ ‪ ،‬ﻭﻫ‪‬ـ ِﺬ ِﻩ‬ ‫ﺴ ‪‬ﻦ ﺗ‪‬ﺮﺗِﻴﺐ ﺍﻟﺮ‪‬ﺟﻮﻯ ﺍﳌﹶﺬﻛﹸﻮﺭ‪‬ﺓ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺤ‪‬‬‫ﺏ ﻭﻣ‪‬ﻦ ‪‬ﻭ ِﺟ ‪‬ﺪ ﻭﻣ‪‬ﻦ ‪‬ﺳﻴ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ‪ ،‬ﹶﻓ ‪‬‬
‫ﻀ ‪‬ﺮ ﻭﻣ‪‬ﻦ ﻏﺎ ‪‬‬‫ﻣ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫‪٨١‬‬
‫ﺤ ﱠﻘﻘﹶﺖ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﺃﹶﻛﺜﹶﺮ ﺍﻷَﻧﺒِﻴﺎﺀ ‪‬ﺗ‪‬ﺒﻌ‪‬ﺎ‪.‬‬ ‫ﺍﻟﺮ‪‬ﺟﻮﻯ ﻗﹶﺪ ‪‬ﺗ ‪‬‬
‫ﺽ ِﺑ ‪‬ﻤ ‪‬ﻮﺗِـ ِﻪ ﹶﻛﻤ‪‬ـﺎ‬
‫ﺠ ‪‬ﺰﺓﹲ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹶﻘ ِﺮ ‪‬‬
‫ﺴ ‪‬ﻪ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮﺓﹲ‪ ،‬ﻭﻓِﻲ ‪‬ﻧ ﹾﻈ ِﻤ ِﻪ ‪‬ﻣ ‪‬ﻌ ِ‬
‫ﻓﹶﺎﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﹾﻟ ‪‬ﻮ ‪‬ﺣ ِﻲ ‪‬ﻫﻨ‪‬ﺎ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ﺍﱠﻟﺬِﻱ ‪‬ﻫ ‪‬ﻮ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﻚ‬
‫ﺖ ‪‬ﻭﹶﺃ ﹾﻓ‪‬ﻴ ‪‬ﺪ ‪‬ﻩ ِﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﹶﻏﻴ‪‬ـ ‪‬ﺮ ﹶﺫﻟِـ ‪‬‬
‫ﻱ‪ :‬ﻣ ‪‬ﻌ ﹶﻈ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﹸﺃﻭﺗِﻴ ‪‬‬ ‫ﺕ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ‪‬‬ ‫ﺠﺰ‪‬ﺍ ‪‬‬‫ﺽ ‪‬ﻣ ‪‬ﻌ ِ‬ ‫‪‬ﺗ‪‬ﻨ ﹶﻘ ِﺮ ‪‬‬
‫ﺲ ﻣ‪‬ﺎ ﺃﹸﻭﺗِﻴ‪‬ﺘ ‪‬ﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮﻩ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﹾﻟ ‪‬ﻮ ‪‬ﺣ ِﻲ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ﺍﹾﻟﺒ‪‬ﺎِﻟ ﹸﻎ ﹶﺃﻗﹾﺼ‪‬ﻰ ﻏﹶﺎ‪‬ﻳ ِﺔ ﺍﹾﻟِﺈ ‪‬ﻋﺠ‪‬ـﺎ ِﺯ ﻓِـﻲ ﺍﻟـ‪‬ﻨ ﹾﻈ ِﻢ‬ ‫ﺕ ِﻣ ‪‬ﻦ ِﺟ‪‬ﻨ ِ‬ ‫ﺠﺰ‪‬ﺍ ‪‬‬‫‪‬ﻣ ‪‬ﻌ ِ‬
‫ﺤﺠ‪‬ـﺔِ‪،‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺸ‪‬ﺘ ِﻤ ﹸﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟـ ‪‬ﺪ ‪‬ﻋﻮ‪‬ﺍ ِ‬ ‫ﺠﺰ‪‬ﺍﺕِ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻳ‪ ‬‬‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﻓﹶﺎِﺋ ‪‬ﺪ ﹰﺓ ‪‬ﻭﹶﺃ ‪‬ﻋ ‪‬ﻢ ‪‬ﻣ‪‬ﻨ ﹶﻔ ‪‬ﻌ ﹰﺔ ِﻣ ‪‬ﻦ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ ِ‬
‫ﺿﺮ‪‬ﻭ ﹶﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺣﻲِ‪ ،‬ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎ ِﻫﺪ‪‬ﻭ ﹶﻥ ﹶﻟﻪ‪ ،‬ﻭ‪‬ﺍﹾﻟﻐ‪‬ﺎِﺋﺒ‪‬ﻮ ﹶﻥ ‪‬ﻋ‪‬ﻨﻪ‪،‬‬
‫ﺴ‪‬ﺘ ِﻤ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﺮ ﺍﻟ ‪‬ﺪﻫ‪‬ﻮ ِﺭ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻋﺼ‪‬ﺎﺭِ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨﺘ‪ِ ‬ﻔ ‪‬ﻊ ِﺑ ِﻪ ﺍﹾﻟﺤ‪‬ﺎ ِ‬ ‫‪‬ﻭ‪‬ﻳ ‪‬‬

‫‪ - ٨١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )‪(٦ /٩‬‬

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‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪) :‬ﹶﻓﹶﺄ ‪‬ﺭﺟ‪‬ﻮ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃ ﹾﻛﺜﹶـ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‬
‫ﻚ ‪‬ﺭ‪‬ﺗ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺟ‪‬ﻮﺩ‪‬ﻭ ﹶﻥ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟﺴ‪‬ﻮ‪‬ﺍﺀِ‪ ،‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬
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‫ﺗ‪‬ﺎِﺑﻌ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ( ‪ :‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺣ ﱠﻘﻖ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭﺟ‪‬ﺎ َﺀ ‪‬ﻩ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻭ‪‬ﺍﻟﱠﻠ ‪‬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 ﺭﻭﺣ‪‬ﺎ ﻭﻟﺬﺓ‪ ،‬ﲝﻴﺚ ﺗﺸﻬﺪ ﺍﻟﻌﻘﻮﻝ ﳍﺎ ﻻ ﺍﻹﺣﺴﺎﺱ ﻣـﻦ‬
‫ﺍﻟﻨﻮﺭ ﺍﻟﺒﲔ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ؛ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺃﻛﺜﺮ ﺗﺎﺑﻌ‪‬ﺎ 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 ﻓﺈ‪‬ﺎ 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 ﹶﺃﺑ‪‬ﺎ ﻭ‪‬ﺍِﺋ ٍﻞ ‪‬ﻋ ‪‬ﻦ ﺍ ﹸﳌ ‪‬ﺮ ِﺟﹶﺌﺔِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ِ » :‬ﺳﺒ‪‬ﺎ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺯ‪‬ﺑ‪‬ﻴﺪٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﹶﺄﹾﻟ ‪‬‬
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‫ﹸﻓﺴ‪‬ﻮﻕ‪ ،‬ﻭِﻗﺘ‪‬ﺎﹸﻟ ‪‬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 ﻳ‪‬ﻌﺒﺪ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧﻪ ﻻ ﻳﻴﺄﺱ ﺃﻥ ﻳﻘﻄﻊ ﺃﻭﺍﺻﺮ ﺍﳊﺐ ﻭﺍﻟﻮﺩ ﺑﲔ‬
‫ﺍﻟﻌﺎﺑﺪﻳﻦ ﻟﺮ‪‬ﻢ 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

‫‪ - ٨٢‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(٣٦٧٤ /٩‬‬

‫‪ - ٨٣‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٢٧١ /٦‬‬
‫‪ - ٨٤‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٨٠ /٥‬‬
‫‪ - ٨٥‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ٣٨ - ٤٨(٤٤ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﺏ ﺑﻴﺎﻥ ﻗﻮﻝ ﺍﻟﻨﱯ  ﺳﺒﺎﺏ‬
‫ﺍﳌﺴﻠﻢ ﺭﻗﻢ ‪) ٦٤‬ﺍﳌﺮﺟﺌﺔ( ﺍﻟﻔﺮﻗﺔ ﺍﳌﻠﻘﺒﺔ ﺑﺬﻟﻚ ﻣﻦ ﺍﻹﺭﺟﺎﺀ ﻭﻫﻮ ﺍﻟﺘﺄﺧﲑ ﲰﻮﺍ ﺑﺬﻟﻚ ﻷ‪‬ﻢ ﻳﺆﺧﺮﻭﻥ ﺍﻟﻌﻤﻞ ﻋﻦ ﺍﻹﳝﺎﻥ ﻳﻘﻮﻟﻮﻥ ﻻ ﻳﻀﺮ ﻣﻊ‬
‫ﺍﻹﳝﺎﻥ ﻣﻌﺼﻴﺔ‪) .‬ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ( ﺷﺘﻤﻪ ﻭﺍﻟﺘﻜﻠﻢ ﰲ ﻋﺮﺿﻪ ﲟﺎ ﻳﻌﻴﺒﻪ ﻭﻳﺆﺫﻳﻪ‪) .‬ﻓﺴﻮﻕ( ﻓﺠﻮﺭ ﻭﺧﺮﻭﺝ ﻋﻦ ﺍﳊﻖ‪) .‬ﻛﻔﺮ( ﺃﻱ ﺇﻥ ﺍﺳـﺘﺤﻠﻪ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺇﺛﺒﺎﺕ ﺿﺮﺭ ﺍﳌﻌﺼﻴﺔ ﻣﻊ ﻭﺟﻮﺩ ﺍﻹﳝﺎﻥ[‬

‫‪٦٢‬‬
‫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 ﻭﻣﺪﻧﻴ‪‬ـﺔ‪ ،‬ﻭﰲ ﻫـﺬﺍ‬ ‫ﺏ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ِﻬ ‪‬‬
‫)ﺍﻟ‪‬ﺘ ‪‬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 ﻭﺍﺟﺘﻤﺎﻋ‪‬ﻬﻢ‪ ،‬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 ﻳ‪‬ﻀﺒﻂ 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 "ﻣﺪ‪‬ﻥ" ﻃﻮﺍﺋـﻒ ﻣـﻦ‬
‫"ﺍﻷﻋﺮﺍﺏ" ﻓﻜﺎﻥ ﻣﻨﻬﻢ ﺍ‪‬ﺎﻫﺪﻭﻥ 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 ﳛﺮ‪‬ﻡ ﺃﻥ ﻳﺆﺫﻱ ﺍﳌﺴﻠ ‪‬ﻢ ﺍﳌﺴﻠ ‪‬ﻢ ﺑﻠﺴﺎﻧﻪ ﺃﻭ ﺑﻴﺪﻩ‪ ،‬ﻓﺴ ‪‬‬
‫ﺉ ِﻣ ‪‬ﻦ‬
‫ﺐ ﺍ ‪‬ﻣ ِﺮ ٍ‬
‫ﺴ ِ‬
‫ﺤ‪‬‬‫ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺍﻟﺴﺐ ﻫﻮ ﺭﻣﻲ ﺍﳌﺴﻠﻢ ﺑﻔﺎﺣﺶ ﺍﻟﻜﻼﻡ ﳑﺎ ﻳﺆﺫﻱ ﻧﻔﺴﻪ ﻭﻗﻠﺒﻪ‪ِ» ،‬ﺑ ‪‬‬
‫ﺿ ‪‬ﻪ«‪ ،٨٧‬ﻓﻼ ﻳﺴﺐ ﰲ‬ ‫ﺴِﻠ ِﻢ ‪‬ﺣﺮ‪‬ﺍﻡ‪ ،‬ﺩ ‪‬ﻣﻪ‪ ،‬ﻭﻣ‪‬ﺎﹸﻟﻪ‪ ،‬ﻭ ِﻋ ‪‬ﺮ ‪‬‬
‫ﺴِﻠ ِﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴِﻠﻢ‪ ،‬ﹸﻛ ﱡﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤﻘِ ‪‬ﺮ ﹶﺃﺧ‪‬ﺎ ‪‬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 ‪‬ﻌﺪ‪‬ﻭﻧﻪ 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 ﺍﻟﺴﻲ‪‬ﺀ ﺑـﲔ‬
‫ﺴ ‪‬ﻴ ﹶﻔ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﻓﹶﺎﻟﻘﹶﺎﺗِـ ﹸﻞ ﻭ‪‬ﺍ ﹶﳌ ﹾﻘﺘ‪‬ـﻮ ﹸﻝ ﻓِـﻲ‬
‫ﺴِﻠﻤ‪‬ﺎ ِﻥ ِﺑ ‪‬‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻤﻠﻌﻮﻥ ﻣﻦ ﲪﻞ ﺣﺪﻳﺪﻩ ﻋﻠﻰ ﺃﺧﻴﻪ‪ِ» ،‬ﺇﺫﹶﺍ ﺍﻟ‪‬ﺘﻘﹶﻰ ﺍ ﹸﳌ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫﺬﹶﺍ ﺍﻟﻘﹶﺎِﺗ ﹸﻞ ﹶﻓﻤ‪‬ﺎ ﺑ‪‬ﺎ ﹸﻝ ﺍ ﹶﳌ ﹾﻘﺘ‪‬ﻮ ِﻝ ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﺣﺮِﻳﺼ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﻗ‪‬ﺘ ِﻞ ﺻ‪‬ـﺎ ِﺣِﺒ ِﻪ«‪،٨٨‬‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ«‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﻉ‪:‬‬
‫ﺠ ِﺔ ﺍﻟ ‪‬ﻮﺩ‪‬ﺍ ِ‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺗﺴﻤﻴﺔ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻢ ﻛﻔﺮ ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟﺮِﻳ ٍﺮ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬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 ِﺟﻌ‪‬ﻮﺍ ‪‬ﺑ ‪‬ﻌﺪِﻱ ﹸﻛﻔﱠﺎﺭ‪‬ﺍ‪ ،‬ﻳ ‪‬‬ ‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺼ ِ‬ ‫»ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻨ ِ‬
‫ﻳﻘﺎﺗﻞ ﺃﺧﺎﻩ ﺇﻻ ﻭﻗﺪ ﻏﻔﻞ ﻋﻦ ﺍﻹﳝﺎﻥ ﻭﺭﻭﺍﺑﻄﻪ ﻭﻣﺎ ﻳﺄﻣﺮ ﺑﻪ‪ ،‬ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻜﻔﺮ ﻫﻨـﺎ ﻫـﻮ‬
‫ﲔ ﺍ ﹾﻗ‪‬ﺘ‪‬ﺘﻠﹸﻮﺍ ﹶﻓﹶﺄﺻ‪‬ـِﻠﺤ‪‬ﻮﺍ‬‫ﺍﻟﻜﻔﺮ ﺍﻷﺻﻐﺮ ﺍﻟﺬﻱ ﻻ ﳜﺮﺝ ﺍﳌﺮﺀ ﻣﻦ ﺍﳌﻠﹼﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭِﺇ ﹾﻥ ﻃﹶﺎِﺋ ﹶﻔﺘ‪‬ﺎ ِﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺻِﻠﺤ‪‬ﻮﺍ‬
‫ﺕ ﹶﻓﹶﺄ ‪‬‬
‫ﺖ ِﺇ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹸﺄ ‪‬ﺧﺮ‪‬ﻯ ﹶﻓﻘﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺘِﻲ ‪‬ﺗ‪‬ﺒﻐِﻲ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﻔِﻲ َﺀ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻣ ِﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ ﹾﻥ ﻓﹶﺎ َﺀ ‪‬‬
‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹶﻓِﺈ ﹾﻥ ‪‬ﺑ ‪‬ﻐ ‪‬‬
‫ﲔ { ]ﺍﳊﺠﺮﺍﺕ‪[٩ :‬‬ ‫ﺴ ِﻄ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ﹾﻘ ِ‬
‫ﺤ ‪‬‬
‫ﺴﻄﹸﻮﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ 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 ‪‬ﻳﺸ‪‬ـ ‪‬ﻌ ‪‬ﺮ "‪،٩٠‬‬
‫ﺤ‪‬ﺒ ﹶ‬
‫ﻑ ﺍ ﹸﳌ ‪‬ﺆ ِﻣ ِﻦ ِﻣ ‪‬ﻦ ﹶﺃﻥﹾ ‪‬ﻳ ‪‬‬
‫ﺏ ‪‬ﺧ ‪‬ﻮ ِ‬‫ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻟﻪ " ﺑ‪‬ﺎ ‪‬‬
‫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 ‪‬ﻤﺮ‪‬ﺍ{ ]ﻳﻮﺳﻒ‪ [٣٦ :‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻳ‪‬ﻌﺼﺮ ﻫﻮ ﺍﻟﻌﻨﺐ ﻟﻴﺼﲑ ﲬﺮﺍﹰ‪ ،‬ﻭﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫} ﹶﺃﺭ‪‬ﺍﻧِﻲ ﹶﺃ ‪‬ﻋ ِ‬
‫ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻷﻗﻮﺍﻝ ﺍﻟﻜﻔﺮ ﻭﺃﻓﻌﺎﻟﻪ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‪ ،‬ﻛﺄﻥ ﻳﺴﺐ ﺩﻳﻨﻪ ﺃﻭ ﻳﺸﻚ ﰲ ﺍﻹﺳﻼﻡ ﺃﻭ‬
‫ﻳﻮﺍﱄ ﺍﳌﺸﺮﻛﲔ ﻛﻤﺎ ﻳ‪‬ﺮﻯ 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
‫ﺴﻤ‪‬ﺎ ﺍﺷ‪‬ـ‪‬ﺘ ‪‬ﺮﻭ‪‬ﺍ ﺑِـ ِﻪ‬
‫ﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ﺑﺎﻟﻨﺼﺮﺓ ﻭﺍﻟﺘﺄﻳﻴﺪ‪ ،‬ﻓﻮﻗﻊ ﻣﻨﻬﻢ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ}) :‬ﺑﹾﺌ ‪‬‬
‫ﺐ‬
‫ﻀِﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ِﻣﻦ‪ِ ‬ﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﹶﻓﺒ‪‬ﺎﺀُﻭﺍ ِﺑ ‪‬ﻐﻀ‪‬ـ ٍ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺃﹶ ﹾﻥ ‪‬ﻳ ﹾﻜ ﹸﻔﺮ‪‬ﻭﺍ ِﺑﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ‪‬ﻐﻴ‪‬ﺎ ﹶﺃ ﹾﻥ ﻳ‪‬ﻨ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬‬
‫ﹶﺃ‪‬ﻧ 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 " ﺍ‪‬ﺎﻫﺪﺓ ﺃ‪‬ﺎ 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 ﺗ‪‬ﺴـ ‪‬‬
‫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 ﻳ‪‬ﻠﺤِﻖ 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 ﺩﺍِﻓﻌ‪‬ﻪ 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 ﺍﻟﺴ‪‬ﻼﺡ 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 ِﺮﺟ‪‬ﻮ ﹶﻥ ﺃﹶﻧ ﹸﻔﺴ‪‬ـﻜﹸﻢ ﻣ‪‬ـﻦ‬ ‫ﺴ ِﻔﻜﹸﻮ ﹶﻥ ِﺩﻣ‪‬ﺎﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺗﻌﺎﱃ ﳐﺎﻃﺒﺎ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ } ‪‬ﻭِﺇ ﹾﺫ ﹶﺃ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎ ﻣِﻴﺜﹶﺎﹶﻗ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺨ ِﺮﺟ‪‬ﻮ ﹶﻥ ﹶﻓﺮِﻳﻘﹰﺎ ﻣ‪‬ﻨﻜﹸﻢ ﻣ‪‬ﻦ ِﺩﻳ‪‬ـﺎ ِﺭ ِﻫ ‪‬ﻢ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺸ ‪‬ﻬﺪ‪‬ﻭ ﹶﻥ ﹸﺛ ‪‬ﻢ ﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻫﺆ‪‬ﻻﺀ ‪‬ﺗ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ﺃﹶﻧ ﹸﻔ ‪‬‬‫ِﺩﻳ‪‬ﺎ ِﺭ ﹸﻛ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬ﺭ‪‬ﺗ ‪‬ﻢ ‪‬ﻭﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﻠﹶـ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇﺧ‪‬ـﺮ‪‬ﺍ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ‬
‫‪‬ﺗﻈﹶﺎ ‪‬ﻫﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻬِﻢ ﺑِﺎ ِﻹﹾﺛ ِﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪﻭ‪‬ﺍ ِﻥ ‪‬ﻭﺇِﻥ ﻳ‪‬ﺄﺗ‪‬ﻮ ﹸﻛ ‪‬ﻢ ﹸﺃﺳ‪‬ﺎﺭ‪‬ﻯ ﺗ‪‬ﻔﺪ‪‬ﻭﻫ‪‬ﻢ ْ )‪ (٢‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺏ ‪‬ﻭ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ ِﺑ‪‬ﺒﻌ‪‬ﺾ{ ]ﺍﻟﺒﻘﺮﺓ‪. [٨٥ - ٨٣ :‬‬
‫ﺾ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﹶﺃﹶﻓ‪‬ﺘ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ‪‬ﺒ ‪‬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 ﻛﺘﺎ‪‬ﻢ ﻭﺃﻗﺮﻭﺍ ﺑﻪ ﻭﺷﻬﺪﻭﺍ ﺑﻪ‪ ،‬ﰒ ﺑﻌﺪ ﺃﻥ ﻳﻮﺳﺮ ﺃﻭﻟﺌـﻚ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻳﻔﺪﻭﻫﻢ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﻫﻢ ﺍﻣﺘﺜﺎﻻ ﳌﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﰲ ﻛﺘﺎ‪‬ﻢ ﻣﻦ ﺍﻓﺘﺪﺍﺀ ﺍﻷﺳﺮﻯ ﻣﻨﻬﻢ‪ ،‬ﻓﺴﻤﻰ ﺍﷲ ﻋـﺰ‬
‫ﻭﺟﻞ ﻓﻌﻠﻬﻢ ﻟﻼﻓﺘﺪﺍﺀ ﻹﺧﻮﺍ‪‬ﻢ 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 ﺍﻟﺴ‪‬ﺒﺎﺏ‪ ،‬ﻣـﻊ‬
‫ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﺃﺷ ‪‬ﺪ ﻣﻦ ﺍﻟﺴ‪‬ﺒﺎﺏ‪ ،‬ﻓﻺﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻟﺸ‪‬ﺪﺓ ﺃﻃﻠ ‪‬ﻖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳ‪‬ﻌﻨﻮ ﹶﻥ ﺑﻘـﻮﳍﻢ‪ :‬ﺇﻧـﻪ‬
‫ﳏﻤﻮ ﹲﻝ ﻋﻠﻰ ﺍﻟﺘﻐﻠﻴﻆ‪.‬‬
‫ﻭﺍﻷﺻﻞ‪ :‬ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﺗ‪‬ﺒﻊ ﺍﻟﻘﺮﺁﻥ ﰲ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺧ ‪‬ﱪ ﻋﻦ ﺟﺰﺍ ِﺀ ﺍﻟﻘﺘﻞ ﺑﺎﳋﻠﻮﺩ ‪ -‬ﺑﺄﻱ ﻣﻌـﲎ‬
‫ﻛﺎﻥ ‪ -‬ﻭﺍﳋﻠﻮﺩ ‪‬ﺟﺰ‪‬ﺍﺀ ﺍﻟﻜﻔﺮ‪ ،‬ﻓﺎﺗﺒ‪‬ﻌﻪ 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 ‪‬ﺪﻭ‪‬ﺍﱐ‪ :‬ﺇﻧﻪ ﻭﻋﻴ ‪‬ﺪ ﻭﳚﻮﺯ ﺍ ﹸ‬
‫ﺏ ﺑﻌﻀ‪‬ﻜﻢ ﺭﻗﺎﺏ ﺑﻌﺾ« ﻭﻣﻌﻠﻮ ‪‬ﻡ ﺃﻥ ﺍﳌﺮ َﺀ ﻻ ﻳﺼﲑ ﻛﺎﻓﺮ‪‬ﺍ‬ ‫ﺍﻟﺘ‪‬ﺸﺒ‪‬ﻪ ﻛﻘﻮﻟﻪ‪» :‬ﻻ ‪‬ﺗ ‪‬ﺮ ِﺟﻌ‪‬ﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭ‪‬ﺍ 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 ﺗﺸﺒ‪‬ﻪ ﺑﻘﻮ ٍﻡ ﻓﻬﻮ ﻣﻨﻬﻢ‪ .‬ﻭﻫﺬﺍ‬
‫‪٩٢‬‬
‫ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻱ ﰲ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﺐ ﻣ‪‬ﺴﻠﻤﺎ ﺃﹶﻭ ﻗﹶﺎﺗﻠﻪ ﻣﻦ ﻏﲑ ‪‬ﺗ ﹾﺄﻭِﻳﻞ‪ ،‬ﻓﻘﺪ ﻗﹶﺎ ﹶﻝ ﻋﻤﺮ ﻓِﻲ ﺣ‪‬ﺎﻃِﺐ‪ :‬ﺩ ‪‬ﻋﻨِﻲ ﺃﺿ‪‬ﺮﺏ‬ ‫ﺤﻤ‪‬ﻮﻝ ﻋﻠﻰ ﻣﻦ ﺳ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬
‫ﻋﻨﻖ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎﻓِﻖ‪ ،‬ﻓﹶﻠﻢ ﻳ‪‬ﻨﻜﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻝ ﻟﺘﺄﻭﻳﻠﻪ‪ .‬ﻭﺇِﺫﺍ ﻗﹶﺎﺗﻞ ﺍﻟﹾﻤ‪‬ﺴﻠﻢ ﺍﹾﻟﻤ‪‬ﺴﻠﻢ ﻣﻦ ﻏﲑ ‪‬ﺗ ﹾﺄﻭِﻳﻞ ﻛﹶﺎ ﹶﻥ ﻇﹶﺎﻫﺮ‬
‫ﺃﻣﺮﻩ ﺃﹶﻧﻪ ﺭ‪‬ﺁ ‪‬ﻩ ﻛﹶﺎِﻓﺮ‪‬ﺍ‪ ،‬ﺃﹶﻭ ﺭﺃﻯ ﺩﻳﻦ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎﻡ ﺑ‪‬ﺎﻃِﻼ‪ ،‬ﺃﹶﻭ ﻟﹶﺎ ﻳﺮﻯ ﺃﹶﻥ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎﻡ ﻗﺪ ﻋﺼﻢ ﺩ‪‬ﻣﻪ‪ ،‬ﻓﻴﻜﻔﺮ ﺑﺎﻋﺘﻘـﺎﺩ‬
‫ﹶﺫﻟِﻚ‪.‬‬
‫ﳊﺪِﻳﺚ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﻣﺜﻞ ﹶﻗﻮ‪‬ﻟﻪ‪ " :‬ﻓﻘﺪ ﺑ‪‬ﺎﺀ ‪‬ﺎ ﺃﹶﺣﺪﳘﹶﺎ "‪ ،‬ﻭﻗﹶﻮﻟﻪ‪ " :‬ﻟﹶﺎ ﺗﺮﺟﻌـﻮﺍ ﺑﻌـﺪِﻱ‬ ‫‪‬ﻭ ‪‬ﳛﺘ‪‬ﻤﻞ ‪‬ﻫﺬﹶﺍ ﺍ ﹶ‬
‫ﻛﻔﱠﺎﺭ‪‬ﺍ ﻳﻀ‪‬ﺮﺏ ‪‬ﺑﻌ‪‬ﻀﻜﹸﻢ ِﺭﻗﹶﺎﺏ ﺑﻌﺾ " ‪‬ﻭﻗﹶﻮﻟﻪ‪ " :‬ﻛﻔﺮ ﺑِﺎﻟﻠﱠﻪ " ﺍ‪‬ﻧِﺘﻔﹶﺎﺀ ﻣﻦ ﻧﺴﺐ‪ ،‬ﻭﺇِﻥ ﺩﻕ ﺃﹶﻥ ﻳﻜﻮﻥ ِﺇ‪‬ﻧﻤ‪‬ـﺎ‬

‫‪ - ٩١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺭﺟﺐ )‪(٢٠٢ /١‬‬

‫‪ - ٩٢‬ﻓﻴﺾ ﺍﻟﺒﺎﺭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٢٢٢ /١‬‬

‫‪٦٦‬‬
‫ﻧﺴﺐ ‪‬ﻫﺬِﻩ ﺍﹾﻟﹶﺄ ‪‬ﺷﻴ‪‬ﺎﺀ ِﺇﻟﹶﻰ ﺍﻟﹾﻜ ﹾﻔﺮ ِﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ﺃﹶﻓﻌ‪‬ﺎﻝ ﺍﻟﹾﻜﻔﱠﺎﺭ‪ ،‬ﻭ‪‬ﻳﻜﻮﻥ ﺫﻛﺮ ﹶﺫﻟِﻚ ﻋﻠﻰ ِﺟﻬ‪‬ﺔ ﺍﻟﺘﻐﻠﻴﻂ‪ ،‬ﻟﹶﺎ ﺃﹶﻥ ﹶﺫﻟِـﻚ‬
‫‪٩٣‬‬
‫ﳜﺮﺝ ﻋ‪‬ﻦ ﺍﻟﹾﻤﻠﱠﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺑﺎﻟﻜﻔﺮ ﺣﻘﻴﻘﺘﻪ ﺍﻟﱵ ﻫﻲ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﳌﻠﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﺤـﺬﻳﺮ‪،‬‬
‫ﻣﻌﺘﻤﺪ‪‬ﺍ ﻋﻠﻰ ﻣﺎ ﺗﻘﺮﺭ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻋﻠﻰ ﻋﺪﻡ ﻛﻔﺮﻩ ﲟﺜﻞ ﺫﻟﻚ‪ ،‬ﻣﺜﻞ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ} :‬ﺇ ﱠﻥ‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ{‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﺑﻌﺾ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﰲ ﺑـﺎﺏ‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻣ‪‬ﺎ ﺩ‪‬ﻭ 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 ،‬ﻭﺍﻷﻭ‪‬ﻻﻥ 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 ﻣﺮﺍﺩ‪‬ﺍ ﱂ ﳛﺼﻞ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﺴﺒﺎﺏ ﻭﺍﻟﻘﺘـﺎﻝ‪ ،‬ﻓـﺈﻥ‬‫ﺴ‪‬ﺘ ِ‬
‫ﺍ ﹸﳌ ‪‬‬
‫ﻣﺴﺘﺤﻞ ﻟﻌﻦ ﺍﳌﺴﻠﻢ ﺑﻐﲑ ﺗﺄﻭﻳﻞ ﻳﻜﻔﺮ ﺃﻳﻀ‪‬ﺎ ﻛﻤﺎ ﻳﺄﰐ ﻣﺒﻮﺑ‪‬ﺎ 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 ﻗﺮﻳﺒ‪‬ﺎ‪.‬‬
‫ﺏ‬‫ﺏ ﺑﻌﻀﻜﻢ ﺭﻗـﺎ ‪‬‬ ‫ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻻ ﺗﺮ ِﺟﻌ‪‬ﻮﺍ ﺑﻌﺪﻱ ﻛﻔﺎﺭ‪‬ﺍ ﻳﻀﺮ ‪‬‬
‫ﺾ" ﻓﻔﻴﻪ ﻫﺬﻩ ﺍﻷﺟﻮﺑﺔ‪ ،‬ﻭﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ‪ .‬ﻭﻧﻈﲑﻩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﹶﺃﹶﻓ‪‬ﺘ ‪‬ﺆ ِﻣﻨ‪‬ـﻮ ﹶﻥ‬ ‫ﺑﻌ ٍ‬
‫ﺨ ِﺮﺟ‪‬ﻮ ﹶﻥ ﹶﻓﺮِﻳﻘﹰﺎ ﻣِـ‪‬ﻨ ﹸﻜ ‪‬ﻢ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺾ{ ﺑﻌﺪ ﻗﻮﻟﻪ‪} :‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬ﺗ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ﹶﺃﻧ‪ ‬ﹸﻔ ‪‬‬
‫ﺏ ‪‬ﻭ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ ِﺑ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺾ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫‪٩٤‬‬
‫ِﻣ ‪‬ﻦ ِﺩﻳ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ{ ﺍﻵﻳﺔ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ﺗﻐﻠﻴﻈﹰﺎ‪.‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪ :‬ﻣﺠ‪‬ﺎ ‪‬ﺩﹶﻟ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣﺤ‪‬ﺎ ‪‬ﺭ‪‬ﺑ‪‬ﺘ ‪‬ﻪ ﺑِﺎﹾﻟﺒ‪‬ﺎ ِﻃ ِﻞ ﹸﻛ ﹾﻔ ‪‬ﺮ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪ :‬ﹸﻛ ﹾﻔﺮ‪‬ﺍ ﹸﻥ ﺍﻟ‪‬ﻨ ‪‬ﻌ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍﹾﻟِﺈ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ﻓِﻲ ﹸﺃ ‪‬ﺧ ‪‬ﻮ ِﺓ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎﻡِ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺭ‪‬ﺑﻤ‪‬ﺎ‬
‫ﺸﺪِﻳ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟ ‪‬ﻮﻋِﻴﺪِ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻓِﻲ ﹶﻗ ‪‬ﻮﻟِـ ِﻪ‬ ‫ﻆ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻬﺪِﻳ ‪‬ﺪ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬ ‫‪‬ﻳﺌﹸﻮ ﹸﻝ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔﺮِ‪ ،‬ﹶﺃ ‪‬ﻭ ﹶﺃ‪‬ﻧ ‪‬ﻪ ِﻓ ‪‬ﻌ ﹸﻞ ﺍﹾﻟ ﹶﻜ ﹶﻔ ‪‬ﺮﺓِ‪ ،‬ﹶﺃ ‪‬ﻭ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ﺍﻟ‪‬ﺘ ‪‬ﻐﻠِﻴ ﹶ‬
‫ﺻﺮِﻳﺢ‪ ،‬ﹶﻓﻔِـﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎﻳ‪‬ـ ِﺔ‬ ‫ﺤﻠﹶﺎ ِﻝ ﹶﻗ‪‬ﺘِﻠ ِﻪ ﹸﻛ ﹾﻔ ‪‬ﺮ ‪‬‬
‫ﺻﻠﹶﺎ ﹰﺓ ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﺪ‪‬ﺍ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻛ ﹶﻔ ‪‬ﺮ« " ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ِﻗﺘ‪‬ﺎﹸﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍ ‪‬ﺳِﺘ ‪‬‬ ‫‪ » " :‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬‬
‫ﺴِﻠﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻏﻴ‪‬ـ ِﺮ‬ ‫ﺐ ﹶﺃ ‪‬ﻭ ﻗﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﻣ ‪‬‬ ‫ﺤﻤ‪‬ﻮ ﹲﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬ﻪ ‪‬ﺳﺒ‪‬ﺎ ‪‬ﻭ ِﺳﺒ‪‬ﺎﺑ‪‬ﺎ‪ .‬ﻗِﻴ ﹶﻞ ‪‬ﻫﺬﹶﺍ ‪‬ﻣ ‪‬‬ ‫ﺸ‪‬ﺘﻢ‪ ،‬ﻳﻘﹶﺎ ﹸﻝ‪ :‬ﺳ‪‬ﺒ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫ﺐ ﺍﻟ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺡ ﺍﻟﺴ‪‬ـ‪‬ﻨ ِﺔ ِﺇﺫﹶﺍ‬ ‫ﺴ ِﻖ ﻭ‪‬ﺍﹾﻟﻜﹸ ﹾﻔﺮِ‪ ،‬ﻭﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِ‬ ‫ﺨ ِﺮ ‪‬ﺟ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻔ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ِﺟ ‪‬ﻬ ِﺔ ﺍﻟ‪‬ﺘ ‪‬ﻐﻠِﻴﻆِ‪ ،‬ﻟﹶﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗ ﹾﺄﻭِﻳﻞٍ‪ ،‬ﻭﻗِﻴ ﹶﻞ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺫِﻟ ‪‬‬
‫ﺚ‬
‫ﺻ ‪‬ﻤﺎ ﹶﻟ ‪‬ﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ِﺭ ‪‬ﺩﹲﺓ ‪‬ﻭ ﹸﻛ ﹾﻔ ‪‬ﺮ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ‪‬ﻲ‪ :‬ﻣ ‪‬ﻌﻨ‪‬ـﻰ ﺍﹾﻟﺤ‪‬ـﺪِﻳ ِ‬ ‫ﺡ ‪‬ﺩ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﺗ ﹾﺄﻭِﻳ ٍﻞ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ﻋ‪‬ﺎ ِ‬
‫ﺍ ‪‬ﺳ‪‬ﺘﺒ‪‬ﺎ ‪‬‬
‫ﺴِﻠ ِﻢ‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ِﻟﺴ‪‬ﺎِﻧ ِﻪ ‪‬ﻭ‪‬ﻳ ِﺪ ِﻩ« " ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬ﺭ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺴِﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳِﻠ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺭ‪‬ﺍ ِﺟ ‪‬ﻊ ِﺇﻟﹶﻰ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪» " :‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬

‫‪ - ٩٣‬ﻛﺸﻒ ﺍﳌﺸﻜﻞ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺼﺤﻴﺤﲔ )‪(٢٩٩ /١‬‬

‫‪ - ٩٤‬ﻛﻮﺛﺮ ﺍﳌﻌﺎﱐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٣٢١ /٢‬‬

‫‪٦٧‬‬
‫ﺚ ِﺇﺷ‪‬ـﺎ ‪‬ﺭﹲﺓ‬ ‫ﺤﺪِﻳ ِ‬
‫ﺴ‪‬ﺒ ﹸﺔ ِﺇﻟﹶﻰ ﺍﻟﹾ ﹸﻜ ﹾﻔ ِﺮ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺐ ﺍ ‪‬ﺳِﺘﻄﹶﺎ ‪‬ﻋِﺘﻪِ‪ ،‬ﻓﹶﺎﻟ‪‬ﻨ ‪‬‬
‫ﺴ ِ‬
‫ﺤ‪‬‬ ‫‪‬ﻫﻨ‪‬ﺎ ﺍﹾﻟﻜﹶﺎ ِﻣ ﹸﻞ ﻓِﻲ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﺩﻱ ‪‬ﺣﻘﹸﻮ ﹶﻗ ‪‬ﻪ ِﺑ ‪‬‬
‫ﺏ ِﺇﺿ‪‬ـﺎﹶﻓ ِﺔ ﺍﹾﻟ ‪‬ﻤﺼ‪‬ـ ‪‬ﺪ ِﺭ ِﺇﻟﹶـﻰ‬
‫ﺚ ﹶﻇ ‪‬ﻦ ﹶﺃ ﱠﻥ ﺍﹾﻟِﺈﺿ‪‬ﺎ ﹶﻓ ﹶﺔ ِﻣ ‪‬ﻦ ﺑ‪‬ﺎ ِ‬ ‫ِﺇﻟﹶﻰ ‪‬ﻧ ﹾﻘﺼ‪‬ﺎ ِﻥ ِﺇﳝ‪‬ﺎِﻧ ِﻪ ‪‬ﺗ ‪‬ﻐﻠِﻴﻈﹰﺎ ﺍﻫـ‪ .‬ﻭ ‪‬ﻫ ‪‬ﻮ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺣ‪‬ﻴ ﹸ‬
‫ﺴ ‪‬ﻖ ‪‬ﻭ ﹸﻛ ﹾﻔﺮ‪‬ﺍ ﹲﻥ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻛﹶﺎ ِﻣ ﹶﻞ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ ﹶﺃ ‪‬ﻡ‬‫ﺴِﻠ ِﻢ ‪‬ﻭِﻗﺘ‪‬ﺎﹶﻟ ‪‬ﻪ ِﻓ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻚ ﹶﻛﻤ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻣﻨ‪‬ﺎﻩ‪‬؛ ِﻟﹶﺄ ﱠﻥ ﺳ‪ ‬‬ ‫ﺲ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﻓﹶﺎ ِﻋِﻠﻪِ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ‪ :‬ﻓِﻴ ِﻪ ‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺟﹶﺌ ِﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﺍﻟﻄﱠﺎ ‪‬ﻋ ﹶﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ِ :‬ﺇ ﱠﻥ ﺍﹾﻟِﺈﳝ‪‬ﺎ ﹶﻥ‬
‫ﺡ ﺍﻟ ‪‬‬‫ﻟﹶﺎ‪ .‬ﻫﺬﹶﺍ ‪‬ﻭﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِ‬
‫ﺼ‪‬ﻴﺔِ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪ -  -‬ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ِ :‬ﻗﺘ‪‬ﺎﹸﻟ ‪‬ﻪ ﹸﻛ ﹾﻔ ‪‬ﺮ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﹾﻟ ِﻘﺘ‪‬ـﺎ ِﻝ ﻣِـ ‪‬ﻦ‬ ‫ﺺ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌ ِ‬
‫ﻟﹶﺎ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﺑِﺎﻟﻄﱠﺎ ‪‬ﻋ ِﺔ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹸﻘ ‪‬‬
‫‪٩٥‬‬
‫ﺺ ﺍﹾﻟِﺈﳝ‪‬ﺎ ﹶﻥ‪.‬‬‫ﺍﹾﻟِﺈﳝ‪‬ﺎﻥِ‪ ،‬ﻭﹶﺃ ﱠﻥ ِﻓ ‪‬ﻌﹶﻠ ‪‬ﻪ ‪‬ﻳ‪‬ﻨ ﹸﻘ ‪‬‬
‫ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﳊﺪﻳﺚ‪:‬‬
‫‪ - ١‬ﺍﻟﻔﺴﻮﻕ ﻫﻮ ﺍﳋﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﺃ ﱠﻥ ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻣﻦ ﻣﻌﺎﺻﻴﻪ ﺍﻟـﱵ ‪‬ـﻰ‬
‫ﻋﻨﻬﺎ ﻭﺣﺮ‪‬ﻣﻬﺎ‪.‬‬
‫‪ - ٢‬ﻣﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ‪ :‬ﺃ ﱠﻥ ﺳﺒﺎﺏ ﺍﻟﻜﺎﻓﺮ ﺟﺎﺋﺰ‪ ،‬ﻭﻟﻜﻦ ﺇ ﹾﻥ ﻛﺎﻥ ﻛﺎﻓﺮ‪‬ﺍ ﻣﻌﺎﻫﺪ‪‬ﺍ ﻓﻬﻮ ﺃﺫﻳ ﹲﺔ ﻟﻪ‪ ،‬ﻭﻗﺪ ﻧ‪‬ﻬ ‪‬ﻲ ﻋﻦ‬
‫ﺃﺫﻳﺘﻪ؛ ﻓﻼ ﻳﻌﻤﻞ ﲟﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﰲ ﺣﻘﱢﻪ ﻣﻦ ﺃﺩﻟﱠﺔ ﻭﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﹶﺧﺮ‪.‬‬
‫‪ - ٣‬ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﲢﺮﱘ ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﺍﳌﺴﺘﻮﺭ ﺍﻟﱠﺬﻱ ﻇﺎﻫﺮﻩ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﱠﺬﻱ ﺧﻠﻊ ﺟﻠﺒـﺎﺏ‬
‫ﱯ ‪ --‬ﻗـﺎﻝ‪:‬‬ ‫ﺍﳊﻴﺎﺀ‪ ،‬ﻭﺟﺎﻫﺮ ﺑﺎﳌﻌﺎﺻﻲ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻏﻴﺒﺔ ﻟﻪ‪ ،‬ﻭﻻ ﻟﺴﺒﺎﺑﻪ ﺣﺮﻣﺔ؛ ﻓﻘﺪ ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ‪‬‬
‫"ﻛﻞ ﺃﻣ‪‬ﱵ ﻣﻌﺎﰱ ﺇ ﱠﻻ ﺍ‪‬ﺎﻫﺮﻳﻦ" ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٦٥٦٩‬ﻭﻣﺴﻠﻢ )‪ ،[(٢٩٩٥‬ﻭﻫﻢ ﺍﻟﱠـﺬﻱ ﺟـﺎﻫﺮﻭﺍ‬
‫ﲟﻌﺎﺻﻴﻬﻢ‪ ،‬ﻓﻬﺘﻜﻮﺍ ﻣﺎ ﺳﺘﺮ ﺍﷲ ﻋﻠﻴﻬﻢ‪.‬‬
‫‪ - ٤‬ﻭﻗﻮﻟﻪ‪" :‬ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ" ﻓﻤﻌﻨﺎﻩ‪ :‬ﺃﻧ‪‬ﻪ ﺇﻥ ﺍﺳﺘﺤﻞ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﻔﺮ‪‬ﺍ ﳜﺮﺝ ﻣﻦ ﺍﳌﻠﱠﺔ؛ ﺫﻟـﻚ‬
‫ﺏ ﻟﻠﻨﺼﻮﺹ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺼﺮﳛﺔ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺇﺫﺍ ﱂ ﻳﺴﺘﺤﻞ ﻗﺘﺎﻟﻪ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﻜﻔﺮ ﻫﻨﺎ ﻛﻔﺮ ﺍﻟﻨﻌﻤـﺔ‪،‬‬ ‫َﻷﻧ‪‬ﻪ ﻣﻜ ﱢﺬ ‪‬‬
‫ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺍﻷﺧﻮ‪‬ﺓ 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 ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ﱢﻄﻔﹰﺎ ِﻣ ﹾﻠ ‪‬‬
‫ﺲ ‪‬ﺟﹶﻠ ‪‬‬
‫ﺠِﻠ ٍ‬
‫ﺻ ِﻌ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﺍ ِﳌ‪‬ﻨ‪‬ﺒﺮ‪ ،‬ﻭ ﹶﻛﺎ ﹶﻥ ﺁ ِﺧ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬‬ ‫ﺱ ‪‬ﺭ ِ‬ ‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺱ ِﺇﻟﹶـ ‪‬ﻲ«‪،‬‬ ‫ﺤ ِﻤﺪ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﺃﹾﺛﻨ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺐ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ِﺑ ِﻌﺼ‪‬ﺎ‪‬ﺑ ٍﺔ ‪‬ﺩ ِﺳ ‪‬ﻤﺔٍ‪ ،‬ﹶﻓ ‪‬‬
‫ﺼ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﻨ ِﻜ‪‬ﺒ‪‬ﻴﻪِ‪ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﻋ ‪‬‬
‫ﳊ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎﺭِ‪ ،‬ﻳ ِﻘﻠﱡﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ﹾﻜﹸﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻭِﻟ ‪‬ﻲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣ ِﺔ‬ ‫ﹶﻓﺜﹶﺎﺑ‪‬ﻮﺍ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﺪ‪ ،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﻫ ﹶﺬﺍ ﺍ ﹶ‬
‫ﺤﺴِـِﻨ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ‪‬ﺘﺠ‪‬ـﺎ ‪‬ﻭ ‪‬ﺯ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻀ ‪‬ﺮ ﻓِﻴ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ﻓِﻴ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻘ‪‬ﺒ ﹾﻞ ﻣِـ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻉ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﻄﹶﺎ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﻴ ِﻬ ‪‬ﻢ«‪.٩٧‬‬
‫‪‬ﻣ ِ‬

‫‪ - ٩٥‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(٣٠٢٦ /٧‬‬

‫‪ - ٩٦‬ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )‪(٤١٢ /٧‬‬
‫‪ - ٩٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٩٢٧)(١١ /٢‬‬

‫‪٦٨‬‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﻟ ﹸﻜ ﱢﻞ ﹶﻗ ‪‬ﺮ ٍﻥ ﻣِـ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِـﻲ‬
‫ﺇﻧﻪ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺳ‪‬ﺎِﺑﻘﹸﻮ ﹶﻥ«‪ ٩٨‬ﻳﻜﻮﻧﻮﻥ ﻃﻠﻴﻌﺔ ﺍﳋﲑ ﻭﻣﻘﺪﻣﻲ ﻗﻮﻣﻬﻢ ﺇﱃ ﺍﳍﺪﻯ ﻭﺍﻟﺴ‪‬ﺒﻖ‪ ،‬ﻓﺈﺫﺍ ﺷﺎﻉ ﺍﻷﻣﺮ ﻭﺍﺗﺴﻊ ﺗـﺮﻯ ﺃﻥ‬
‫ﻫﺆﻻﺀ ﺍﻟﺴﺎﺑﻘﲔ ﰲ ﺧﻔﺎﺀ ﻭﻗﻠﺔ‪ ،‬ﻭﻛﺄﻥ ﱂ ﻳﻜﻦ ﳍﻢ ﻣﻦ ﺍﳋﲑ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻴﱪﺯ ﻟﻠﻨـﺎﺱ ﻏﲑ‪‬ﻫـﻢ‪ ،‬ﻭﻳﺘﺼـﺪﺭ‬
‫ﺳﻮﺍﻫﻢ‪ ،‬ﻭﻫﺆﻻﺀ ﺍﻟﻘﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺇﻥ ﺃﺧﻠﺼﻮﺍ ﻟﺮ‪‬ﻢ ﻭﻧﻈﺮﻭﺍ ﺇﱃ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﳍﻢ ﰲ ﺍﻵﺧـﺮﺓ ﻣـﻦ ﻭﻋـﻮﺩ‬
‫ﻳﻔﺮﺣﻮﻥ ﻟﺸﻴﻮﻉ ﺍﻷﻣﺮ ﻭﳛﻤﺪﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺻﺮﻑ ﻋﻨﻬﻢ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﻳ‪‬ﻨﻘﺺ 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 ﻭﻟﻜﻨ‪‬ﻬﻢ 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 ﻗﺎﺩ‪‬ﻢ 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 ﺯﻫﺮ‪‬ﺎ ‪‬ﺗﺠ‪‬ﺘﻨ‪‬ﻰ 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 ﻗﻠﻮ‪‬ﻢ"‪ ،‬ﺃﻣﺎ ﻫﻢ ﻓﻼ ﺷﻲﺀ‪ ،‬ﻭﻫﺎﺟﺖ ﻧﻔﻮﺳﻬﻢ ﺑﺎﻷﱂ‪ ،‬ﻣﻊ‬
‫ﺧﻮﻑ ﻏﺸﻲ ﺍﻟﻘﻠﻮﺏ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ  ﻗﺪ ﻭﺟﺪ ﻣﻜﺔ ﺑﻠﺪ‪‬ﻩ ﻭﺳﻴﻜﻮﻥ ﻓﻴﻬﺎ ﻣﺴﺘﺮ‪‬ﻩ‪ ،‬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 ﺃﻣﻬﺎ‪‬ﻢ 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 ﻟﻮ‪‬ﺎ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺪﻫﻦ ﺃﻭ ﻫﻲ ﺳﻮﺩﺍﺀ ﻛﻠـﻮﻥ‬
‫ﺍﻟﺰﻳﺖ ﺍﻟﺪﺳﻢ‪) .‬ﻓﺜﺎﺑﻮﺍ( ﺍﺟﺘﻤﻌﻮﺍ‪) .‬ﻳﺘﺠﺎﻭﺯ( ﻳﻌﻒ‪) .‬ﻣﺴﻴﺌﻬﻢ( ﰲ ﻧﺴﺨﺔ )ﻣﺴﻴﻬﻢ([‬
‫‪ - ٩٨‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺻﻔﻴﺎﺀ )‪ (٨ /١‬ﺣﺴﻦ‬

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‫ﻋ ‪‬ﺪ ﻓﻀﺎﺋﻠﻬﻢ ﻋﻠﻰ ﺍﳋﲑ‪ ،‬ﻭﺫﻛﹼﺮﻫﻢ ﺑﻔﻀﺎﺋﻞ ﺍﳋﲑ ﻋﻠﻴﻬﻢ‪ ،‬ﰒ "ﺇﻥ ﺍﶈﻴﺎ ﳏﻴﺎﻫﻢ ﻭﺍﳌﻤـﺎﺕ ﳑـﺎ‪‬ﻢ" ﻭﻣـﺎ‬
‫ﺳﲑﺟﻌﻮﻥ ﺑﻪ ﺇﱃ ﺭﺣﺎﳍﻢ ﺧﲑ ﳑﺎ ﺳﲑﺟﻊ ﺑﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﺇ‪‬ﻢ 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 ‪‬ﺩﺧ‪‬ﻦ ﺃﻭ‬
‫ﰲ ﻧﻴﺘﻪ ﻓﺴﺎﺩ ﻓﺴﻴﺴﺨﻂ ﻭﺳﻴﺼﺮﺥ ﻣﻦ ﻗﻠﺔ ﺍﻟﻮﻓﺎﺀ ﺣﻴﺚ ﱂ ﻳﻀﻌﻪ ﺍﻟﻨﺎﺱ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺳـﻴﺘﻬﻢ ﺍﻟﻌـﺎﻣﻠﲔ‬
‫ﺑﺎﳓﺮﺍﻑ ﺍﻟﻄﺮﻳﻖ ﻭﺗﻐﻴﲑ ﺍﳌﺴﲑ‪ ،‬ﻭﻣﺎ ﺩﺭﻯ ﺃ‪‬ﺎ 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 ﺃﺻﺎ‪‬ﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺃﻥ ﻻ ﻳﻨﺴﻰ ﻫﺆﻻﺀ‪ ،‬ﺑﻞ ﻳﻘﻴﻢ‬
‫ﳍﻢ ﻣﺎ ﳝﻴﺰﻫﻢ ﻋﻦ ﻏﲑﻫﻢ‪ ،‬ﻓﻬﺆﻻﺀ ﻟﻴﺴﻮﺍ ﻛﻜﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻬﻢ ﺃﺗﻮﺍ ﻋﻨﺪ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻀﻌﻒ‪ ،‬ﻓﺈﳝﺎ‪‬ﻢ ﻟﻪ ﺍﻟﺴ‪‬ﺒﻖ‬
‫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
‫ﺻﺤ‪‬ﺎﺑِﻲ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹶﺃ‪‬ﻧ ﹶﻔ ‪‬ﻖ ِﻣﹾﺜ ﹶﻞ ﹸﺃ ‪‬ﺣﺪٍ‪ ،‬ﹶﺫ ‪‬ﻫﺒ‪‬ﺎ ﻣ‪‬ـﺎ ‪‬ﺑﻠﹶـ ﹶﻎ ﻣ‪‬ـ ‪‬ﺪ‬
‫ﺴﺒ‪‬ﻮﺍ ﹶﺃ ‪‬‬
‫‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ » :‬ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ِﺪ ِﻫﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻧﺼِﻴ ﹶﻔ ‪‬ﻪ«‪ ،٩٩‬ﻭﻗﺪ ﻋ‪‬ﻠﻢ 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 ﹶﻘﺘ‪‬ﻪ 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 ﺍﻟ‪‬ﺘﻮ‪‬ﺍﺑ‪‬ﻮ ﹶﻥ«‪ ١٠٠‬ﻓﺈﻥ ﺃﺳﺎﺅﻭﺍ ﰲ ﻏـﲑ‬
‫ﳋﻄﱠﺎِﺋ ‪‬‬
‫ﺻﻼﺣﻬﻢ ﻭﻓﻀﻠﻬﻢ ﻟﻘﻮﻟﻪ ‪ » :‬ﹸﻛ ﱡﻞ ﺍ‪‬ﺑ ِﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺧﻄﱠﺎ ٌﺀ ‪‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍ ﹶ‬
‫ﺍﳊﺪﻭﺩ ﻓﺤﺴﻨﺎ‪‬ﻢ ﻣﺎﺿﻴﺔ ﻋﻨﺪ ﺍﷲ ﻭﻛﺬﺍ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻋﻨﺪ ﺍﻟﺒﺸﺮ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﻨـﺎﺱ ﺃﻥ ﻳﺘﺠـﺎﻭﺯﻭﺍ‬
‫ﻭﻳﻌﻔﻮﺍ ﻭﻳﺼﻔﺤﻮﺍ ﻋﻦ ﺳﻴﺌﺎ‪‬ﻢ‪ ،‬ﻓﻼ ﻳﻼﺣﻘﻮ‪‬ﻢ ﻛﻤﺎ ﻳﻼﺣﻘﻮﻥ ﻏﲑﻫﻢ‪ ،‬ﻭﻻ ﻳﺜﺮﺑﻮﻥ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﻳﺜﺮﺑـﻮﻥ‬
‫ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺣﺬﹼﺭ ﻣﻨﻪ ﺭﺳﻮﻝ ﺍﷲ  ﻭﻭﻗﻌﺖ ﻓﻴﻪ ﺑﻨـﻮﺍ ﺇﺳـﺮﺍﺋﻴﻞ ﻓﻌ‪‬ـ ‪‬ﻦ‬
‫ﺨﺰ‪‬ﻭ ِﻣ‪‬ﻴ ِﺔ ﺍﱠﻟﺘِﻲ ‪‬ﺳ ‪‬ﺮﹶﻗﺖ‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹶﻜﱢﻠ ‪‬ﻢ ﻓِﻴﻬ‪‬ـﺎ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﹶﺃ ﱠﻥ ﹸﻗ ‪‬ﺮ‪‬ﻳﺸ‪‬ﺎ ﹶﺃ ‪‬ﻫ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ﺷ‪‬ﺎ ﹸﻥ ﺍ ﹶﳌ ‪‬ﺮﹶﺃ ِﺓ ﺍﳌﹶ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺭ ِ‬
‫ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﻓ ﹶﻜﱠﻠ ‪‬ﻤ ‪‬ﻪ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣﺔﹸ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺉ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇﻟﱠﺎ ﺃﹸﺳ‪‬ﺎ ‪‬ﻣ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳﺪٍ‪ِ ،‬ﺣ ‪‬‬‫ﺠ‪‬ﺘ ِﺮ ‪‬‬‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶـ‪‬ﺒﹶﻠ ﹸﻜﻢ‪،‬‬ ‫ﺸ ﹶﻔ ‪‬ﻊ ﻓِﻲ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﺣﺪ‪‬ﻭ ِﺩ ﺍﻟﱠﻠﻪِ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ‪‬ﻡ ﻓﹶﺎ ‪‬ﺧ‪‬ﺘ ﹶﻄﺐ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":‬ﹶﺃ‪‬ﺗ ‪‬‬
‫ﳊﺪ‪ ،‬ﻭ‪‬ﺍ‪‬ﻳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ‬‫ﻒ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ‪‬ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍ ﹶ‬
‫ﻀﻌِﻴ ‪‬‬ ‫ﻕ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻒ ‪‬ﺗ ‪‬ﺮﻛﹸﻮﻩ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺳ ‪‬ﺮ ‪‬‬ ‫ﺸﺮِﻳ ‪‬‬ ‫ﻕ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﻳ ‪‬ﺪﻫ‪‬ﺎ "‪ ،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 ِﺑ‪‬ﻨ ‪‬‬
‫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 ﻷ‪‬ﻢ 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( ﺃﺣﺰ‪‬ﻢ 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[‬

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‫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 ﺃ‪‬ـﻢ‬
‫ﻳﻠﻮﻥ ﺷﻴﺌﹰﺎ‪.‬‬
‫ﻭﻓﻴﻪ ﻭﺻﻴﺔ ﺍﻟﻨﱯ ‪ -  -‬ﺑﺎﻷﻧﺼﺎﺭ ﺑﺎﻟﻌﻔﻮ ﻋﻦ ﻣﺴﻴﺌﻬﻢ‪ ،‬ﻭﻣﻜﺎﻓﺄﺓ ﳏﺴﻨﻬﻢ‪.‬ﻭﺇﺧﺒﺎﺭﻩ ‪ -  -‬ﻋﻦ ﻗﻠـﺔ‬
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‫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 ﺩ‪‬ﻭ‪‬ﻧﻪ‪ ،‬ﹶﻓﻘﹶـﺎ ﹶﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ ‪:‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬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
‫ﺼﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﺯﻗﹸﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﺑ ‪‬‬
‫»ﻫ‪ ‬ﹾﻞ ‪‬ﺗ‪‬ﻨ ‪‬‬
‫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 ﺍﻟﻔﻀ‪‬ﻞ ﻭﺍﻟﻘﻮﺓ ﺑﻞ ﻗﺎﻋﺪﺗﻪ ﺍﻟﺼﺤﻴﺤﺔ ﲝﺴﺐ ﺍﳊﺎﺟـﺔ ﻭﺍﻟﻀـﻌﻒ‪،‬‬
‫ﻭﻗﺎﻧﻮﻥ ﺍﳊﺐ ﻫﺬﺍ ﻫﻮ ﻗﺎﻧﻮﻥ ﺩﻭﺍﻡ ﺍﳊﻴﺎﺓ ﻭﺳﺮﻫﺎ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻓﺎﻟﻘﻮﻱ ﺣﺎﻟﻪ ﺣﺎﻝ ﺿﺎﻟﺔ ﺍﻹﺑﻞ ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ﺑ‪‬ـ ِﻦ‬
‫ﻑ‬
‫ﺴﹶﺄﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﺍﻟﱡﻠ ﹶﻘ ﹶﻄﺔِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﺍﻋ‪‬ـ ِﺮ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﹶﻓ ‪‬‬
‫ﳉ ‪‬ﻬِﻨ ‪‬ﻲ ‪‬ﺭ ِ‬
‫ﺧ‪‬ﺎِﻟ ٍﺪ ﺍ ﹸ‬

‫‪ - ١٠٢‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(١٨٣ /٣‬‬

‫‪ - ١٠٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٢٨٩٦)(٣٧ /٤‬‬
‫] ﺵ )ﺭﺃﻯ( ﻇﻦ‪) .‬ﻓﻀﻼ( ﺯﻳﺎﺩﺓ ﻣﱰﻟﺔ ﺑﺴﺒﺐ ﺷﺠﺎﻋﺘﻪ ﻭﻏﻨﺎﻩ ﻭﳓﻮ ﺫﻟﻚ‪) .‬ﺑﻀﻌﻔﺎﺋﻜﻢ( ﺑﱪﻛﺘﻬﻢ ﻭﺩﻋﺎﺋﻬﻢ ﻟﺼﻔﺎﺀ ﺿـﻤﺎﺋﺮﻫﻢ ﻭﻗﻠـﺔ‬
‫ﺗﻌﻠﻘﻬﻢ ﺑﺰﺧﺮﻑ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻐﻠﺐ ﻋﻠﻴﻬﻢ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﺴﺘﺠﺎﺏ ﺩﻋﺎﺅﻫﻢ[‬

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 ‫ﻚ ِﺑﻬ‪‬ﺎ« ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻀ‪‬ﺎﱠﻟ ﹸﺔ ﺍﻟ ‪‬ﻐ‪‬ﻨﻢِ؟ ﻗﹶﺎ ﹶﻝ‪ِ » :‬ﻫ ‪‬ﻲ‬‫ﺻﻬ‪‬ﺎ ‪‬ﻭ ِﻭﻛﹶﺎ َﺀﻫ‪‬ﺎ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻋ ‪‬ﺮ ﹾﻓﻬ‪‬ﺎ ‪‬ﺳ‪‬ﻨﺔﹰ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﺟ‪‬ﺎ َﺀ ﺻ‪‬ﺎ ِﺣ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻭِﺇﻟﱠﺎ ﹶﻓﺸ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ِﻋﻔﹶﺎ ‪‬‬
‫ﻚ ‪‬ﻭﹶﻟﻬ‪‬ﺎ‪ ،‬ﻣ ‪‬ﻌﻬ‪‬ﺎ ِﺳﻘﹶﺎ ‪‬ﺅﻫ‪‬ﺎ ‪‬ﻭ ِﺣﺬﹶﺍ ‪‬ﺅﻫ‪‬ﺎ‪ ،‬ﺗ ِﺮ ‪‬ﺩ ﺍﳌﹶـﺎ َﺀ‬
‫ﺐ«‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻀ‪‬ﺎﱠﻟ ﹸﺔ ﺍ ِﻹِﺑﻞِ؟ ﻗﹶﺎ ﹶﻝ‪» :‬ﻣ‪‬ﺎ ﹶﻟ ‪‬‬ ‫ﻚ ﹶﺃ ‪‬ﻭ ﻟِﻠ ﱢﺬﹾﺋ ِ‬
‫ﻚ ﹶﺃ ‪‬ﻭ ِﻟﹶﺄﺧِﻴ ‪‬‬
‫ﹶﻟ ‪‬‬
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‫ﺠ ‪‬ﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻠﻘﹶﺎﻫ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻬ‪‬ﺎ«‬
‫ﺸ‪‬‬
‫‪‬ﻭﺗ‪‬ﺎ 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 ﻭﺣﺴﺎﺑﺎ‪‬ﺎ 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 ﻟﻠﺴ‪‬ﻨﻦ 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 ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪ » :‬ﹶﻻ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﻯ ‪‬ﻭ ﹶﻻ ﺻ‪‬ـ ﹶﻔ ‪‬ﺮ ‪‬ﻭ ﹶﻻ ﻫ‪‬ﺎﻣ‪‬ـ ﹶﺔ«‬ ‫ﺟﺎﺀ ﻋﻦ ﺃﰊ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
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‫ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺑﺎ ﹸﻝ ِﺇِﺑﻠِﻲ‪ ،‬ﺗﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻞ ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﺎ ﺍﻟ ﱢﻈﺒ‪‬ﺎﺀُ‪ ،‬ﹶﻓﻴ‪‬ـﺎﺗِﻲ ﺍﻟـ‪‬ﺒ ِﻌ ‪‬ﲑ ﺍ َﻷﺟ‪‬ـ ‪‬ﺮ ‪‬‬
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‫ﺠ ِﺮ‪‬ﺑﻬ‪‬ﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﻋﺪ‪‬ﻯ ﺍ َﻷ ‪‬ﻭﻝﹶ؟«‬
‫ﹶﻓ‪‬ﻴ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﺎ ﹶﻓ‪‬ﻴ ‪‬‬

‫‪ - 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 ﺭ‪‬ﺎ( 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 )ﻛﺄ‪‬ﺎ ﺍﻟﻈﺒﺎﺀ( ﰲ ﺍﻟﻨﺸـﺎﻁ‬
‫ﻭﺍﻟﻘﻮﺓ ﲨﻊ ﻇﱯ ﻭﻫﻮ ﺍﻟﻐﺰﺍﻝ‪) .‬ﺍﻷﺟﺮﺏ( ﺍﳌﺼﺎﺏ ﺑﺎﳉﺮﺏ[‬
‫ﺤﺮ‪‬ﺏ ِﺑﻬ‪‬ﺎ‪ ،‬ﻭﻫ‪‬ـﺬﹶﺍ ﻣِـ ‪‬ﻦ‬ ‫ﻉ ﺍﹾﻟ ‪‬‬ ‫ﻱ ‪‬ﻳﻜﹸﻮﻥ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ِﻟ ‪‬ﻮﻗﹸﻮ ِ‬ ‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻗﻮﻟﻪ ‪ ) :‬ﻓﻴﺠﺮ‪‬ﺎ ( ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ِﺑﻨ‪‬ﺎﺀ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِﻘﺪ‪‬ﻭ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪﻭ‪‬ﻯ‪،‬ﹶﺃ ‪‬‬
‫ﺸ‪‬ﺒﻬ‪‬ﺔ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‬
‫ﻚ ‪‬ﻭﹶﺃ‪‬ﺑ ﹶﻄﹶﻠﻪ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﺍﹾﻟﹶﺄ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﺿﻬ‪ ‬ﻢ ﹶﻓ‪‬ﻨﻔﹶﻰ ﺍﻟﺸ‪‬ﺎﺭِﻉ ﹶﺫِﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎﺀ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬‬ ‫ﺠﻬ‪‬ﺎﻝ‪،‬ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِﻘ ‪‬ﺪﻭ ﹶﻥ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﺮِﻳﺾ ِﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﻓِﻲ ﺍﹾﻟﹶﺄ ِ‬
‫ﹶﺃ ‪‬ﻭﻫ‪‬ﺎﻡ ﺍﹾﻟ ‪‬‬
‫ﺠﺮ‪‬ﺏ ِﻟﱠﻠﺬِﻱ ﹶﺃ ‪‬ﻋﺪ‪‬ﻯ ِﺑ ‪‬ﺰ ‪‬ﻋ ِﻤ ِﻬ ‪‬ﻢ‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ِ -  -‬ﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪ " :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﻋﺪ‪‬ﻯ ﺍﹾﻟﹶﺄﻭ‪‬ﻝ " ؟ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺟﻮ‪‬ﺍﺏ ﻓِﻲ ﻏﹶﺎﻳ‪‬ﺔ ﺍﹾﻟ‪‬ﺒﻠﹶﺎ ﹶﻏﺔ ﻭ‪‬ﺍﻟ ‪‬ﺮﺷ‪‬ﺎﻗﹶﺔ ‪ .‬ﻭﺣ‪‬ﺎﺻِﻠﻪ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺖ‬‫ﺐ ِﺑﹶﺄ ﱠﻥ ﺍﱠﻟﺬِﻱ ﹶﻓ ‪‬ﻌﹶﻠ ‪‬ﻪ ﻓِﻲ ﺍﹾﻟﹶﺄﻭ‪‬ﻝ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ﹶﻓ ‪‬ﻌﹶﻠ ‪‬ﻪ ﻓِﻲ ﺍﻟﺜﱠﺎِﻧﻲ ﹶﺛﺒ‪‬ـ ‪‬‬ ‫ﺼ ‪‬ﺢ ِﺑﻪِ‪،‬ﹶﻓِﺈ ﹾﻥ ﹸﺃﺟِﻴ ‪‬‬ ‫ﺴ ﹾﻠﺴ‪‬ﻞ ﹶﺃ ‪‬ﻭ ‪‬ﺳﺒ‪‬ﺐ ﺁﺧ‪‬ﺮ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔ ِ‬
‫ﺐ ِﻣ ‪‬ﻦ ‪‬ﺑﻌِﲑ ﺁﺧ‪‬ﺮ ﹶﻟ ِﺰ ‪‬ﻡ ﺍﻟ‪‬ﺘ ‪‬‬ ‫؟ ﹶﻓِﺈ ﹾﻥ ﹸﺃﺟِﻴ ‪‬‬

‫‪٧٣‬‬
‫ﻭﺍﻟﻘﺼﺪ ﺃﻥ ﻋﺎﱂ ﺍﻟﺒﺎﻃﻦ ﻭﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺣﻀﻮﺭﳘﺎ ﺑﺎﻟﺘﺄﺛﲑ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻴ‪‬ﻦ ﻭﻭﺍﺿﺢ ﻷﻭﱄ ﺍﻷﻟﺒـﺎﺏ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ 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 ﻗﺎﻧﻮ‪‬ﺎ 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 ﺍ‪‬ﺘﻤﻊ ﻣﻌﺴﻜﺮ ﻻ ﻟﺰﻭﻡ‬
‫ﻟﻘﻮﻟﻪ ‪» :‬ﻣﺎ ﹸﻏ ِﺰ ‪‬‬
‫ﻓﻴﻪ ﺇﻻ ﻟﻸﻗﻮﻳﺎﺀ ﻭﺍﻷﺻﺤﺎﺀ ﻭﺍﻟﺸﺠﻌﺎﻥ ﻓﺒﺎﻟﺘﺎﱄ ﻏﲑﻫﻢ ﻋﺎﻟﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﰲ ﻣﺪﻳﻨﺔ ﺃﺳﺒﺎﺭﻃﺔ ﺍﻟﻘﺪﳝﺔ ﻭﺻـﻞ‬
‫ﻏﺮﻭﺭ ﺍﻟﻘﻮﺓ ﻭﻋﺴﻜﺮﺓ ﺍ‪‬ﺘﻤﻊ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ‪‬ﻭﻟِﺪ ﻭﻟ ‪‬ﺪ ﺿﻌﻴﻒ ﺃﻭ ﻓﻴﻪ ﻣﺮﺽ ﺃﻭ ﺗﺸﻮ‪‬ﻩ ﺫﻫﺒﻮﺍ ﺑﻪ ﺇﱃ ﺟﺒﻞ‬
‫ﻋﺎﻝ ﻭﺭﻣﻮﻩ ﻣﻦ ﻓﻮﻗﻪ ﲣﻠﺼﹰﺎ ﻣﻨﻪ ﳉﺎﻫﻠﻴﺘﻬﻢ ﺃﻧﻪ ﻻ ﺣﺎﺟﺔ ﳊﻴﺎ‪‬ﻢ ﻟﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺗﻨﺒﻴـﻪ ﻟﺘـﺄﺛﲑ‬
‫ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻋﻠﻰ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﺎﻟﻀﻌﻔﺎﺀ ﻫﻢ ﳏﻂ ﻧﻈﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻷ‪‬ﻢ 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 ﻗﻠﻮ‪‬ﻢ ﺑﺼﺪﻕ ﻋﻨﺪ ﺍﻟﻄﻠـﺐ‬
‫ﻓﻬﻢ ﻳﺴﺄﻟﻮﻥ ﻣﻦ ﺣﺎﺟﺔ‪ ،‬ﻭﻓﺮﻕ ﺑﲔ ﺳﺆﺍﻝ ﺍﳌﻤﺘﻠﺊ ﻭﺳﺆﺍﻝ ﺍﻟﻔﻘﲑ‪ ،‬ﻭﺍﷲ ﳛﺐ ﻫﺬﺍ ﻣﻦ ﻋﺒﻴﺪﻩ ﻷﻥ ﺍﻟﻌـﺰﺓ‬
‫ﻫﻲ ﺇﺯﺍﺭ‪‬ﻩ 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 ﻳ‪‬ﺨـﺮﺝ 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 } :‬ﻭﻣ‪‬ﺎ ﹶﻟﻜﹸـ ‪‬ﻢ ﻟﹶـﺎ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ‪‬ﻭﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ِﻮﹾﻟﺪ‪‬ﺍ ِﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ ‪‬ﺧ ِﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ‬
‫ﻀ ‪‬ﻌ ِﻔ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬‫‪‬ﺗﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼﲑ‪‬ﺍ{ ]ﺍﻟﻨﺴـﺎﺀ‪ [٧٥ :‬ﻓﻐﻀـﺐ‬ ‫ﻚ ‪‬ﻧ ِ‬‫ﻚ ‪‬ﻭِﻟﻴ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﺪ‪‬ﻧ ‪‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻳ ِﺔ ﺍﻟﻈﱠﺎِﻟ ِﻢ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﺪ‪‬ﻧ ‪‬‬
‫ﻫﺆﻻﺀ ﻫﻮ ﺳﺒﺐ ﻏﻀﺐ ﺍﷲ ﺗﻌﺎﱃ ﻓ ‪‬ﻌ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ِﺬ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪ ،‬ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎﻥﹶ‪ ،‬ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﺳ‪‬ـ ﹾﻠﻤ‪‬ﺎﻥﹶ‪ ،‬ﻭﺻ‪‬ـ ‪‬ﻬ‪‬ﻴﺐٍ‪،‬‬
‫ﷲ ﻣ‪‬ﺎﺧ‪ ‬ﹶﺬﻫ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ـﻮ ‪‬ﺑﻜﹾـ ٍﺮ‪:‬‬ ‫ﷲ ِﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ ِﻖ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍ ِ‬ ‫ﻑﺍِ‬ ‫ﺕ ‪‬ﺳﻴ‪‬ﻮ ‪‬‬ ‫ﷲ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬‬
‫‪‬ﻭِﺑﻠﹶﺎ ٍﻝ ﻓِﻲ ‪‬ﻧ ﹶﻔﺮٍ‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻭ‪‬ﺍ ِ‬
‫ﻀ‪‬ﺒ‪‬ﺘ ‪‬ﻬﻢ‪ ،‬ﻟﹶـِﺌ ‪‬ﻦ‬
‫ﻚ ﹶﺃ ﹾﻏ ‪‬‬
‫ﺶ ‪‬ﻭ ‪‬ﺳ‪‬ﻴ ِﺪ ِﻫﻢ‪‬؟‪،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻩ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬‬ ‫ﺸ‪‬ﻴ ِﺦ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬‫ﹶﺃ‪‬ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻫﺬﹶﺍ ِﻟ ‪‬‬
‫ﷲ‬‫ﻀ‪‬ﺒ‪‬ﺘ ﹸﻜﻢ‪‬؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻟﹶﺎ ‪‬ﻳ ‪‬ﻐﻔِـ ‪‬ﺮ ﺍ ُ‬ ‫ﻚ« ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ِﺇ ‪‬ﺧ ‪‬ﻮﺗ‪‬ﺎ ‪‬ﻩ ﹶﺃ ﹾﻏ ‪‬‬
‫ﺖ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻀ‪‬ﺒ ‪‬‬
‫ﻀ‪‬ﺒ‪‬ﺘ ‪‬ﻬﻢ‪ ،‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ﹾﻏ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻏ ‪‬‬
‫ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ ﹶﺃﺧِﻲ "‪.١٠٧‬‬
‫ﹶﻟ ‪‬‬

‫ﻚ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﺨ‪‬ﺎﻟِﻖ ﺍﹾﻟﻘﹶﺎﺩِﺭ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﹼﻞ ‪‬ﺷﻲ‪‬ﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﻠﱠﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎﻧﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ "ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ ) ‪( ٢٥٢/١٠‬‬
‫ﺠﻤِﻴ ِﻊ ﹶﺫِﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺪﻋ‪‬ﻰ‪ ،‬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 ،‬ﺧ‪‬ﻴ ‪‬ﺮ‬
‫ﻣﻦ ﺍﺳﺘﻘﻼﻝ ﺍﻹﳝﺎﻥ ﻟﻮﺣﺪﻩ ﺑﻼ ﻗﻮﺓ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻀﻌِﻴﻒِ‪ ،‬ﻭﻓِﻲ ﹸﻛ ﱟﻞ ‪‬ﺧ‪‬ﻴ ‪‬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 ‪‬ﺭﻋ‪‬ﺎﺗِﻪ ﻭ ‪‬ﺣ ﹶﻔ ﹶﻈِﺘﻪِ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭﺃﻋﺪ‪‬ﻭﺍ 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 ﻣﻨ‪‬ـﺎ‬
‫ﻗﻮﺓ(‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﻔﻀﻞ ﻟﻠﻀﻌﻴﻒ ﻟﻌﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﻟﻘﻮﺓ ﻭﺃﻣﺎ ﺍﳌﻘﺼ‪‬ﺮ ﻓﻬﻮ ﺁﰒ ﺗﺎﺭﻙ ﻟﻮﺍﺟﺐ‪.‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ‪:‬‬
‫ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻘﻪ ﺃﻥ ﺳﻌﺪ‪‬ﺍ 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 ﺳﺒﺒ‪‬ﺎ 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

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‫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 ﻗﻮ‪‬ﻢ‪ ،‬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 ﺃﳉﺄ‪‬ﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺣﻖ ﺍﻟﻌﻠـﻢ‪ ،‬ﺃﻥ‬
‫ﻛﻔﺎﻳﺘﻬﻢ ﻭﺭﺯﻗﻬﻢ ﻭﻧﺼﺮﻫﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺃ‪‬ﻢ ﰲ ﻏﺎﻳﺔ ﺍﻟﻌﺠﺰ‪ .‬ﻓﺎﻧﻜﺴﺮﺕ ﻗﻠﻮ‪‬ﻢ‪ ،‬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 } :‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹶﻔ ﹾﻘ‪‬ﺘ ‪‬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 ،‬ﻓﺈ‪‬ﻢ ﻳﺪﻋﻮﻥ ﺍﷲ ‪ -‬ﺇﻥ ﻗﺎﻣﻮﺍ ﻭﻗﻌﺪﻭﺍ‪ ،‬ﻭﰲ ﻛﻞ ﺃﺣـﻮﺍﳍﻢ ‪-‬‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ{ ]ﻏﺎﻓﺮ‪[٦٠ :‬‬
‫ﺠ ‪‬‬
‫ﳌﻦ ﻗﺎﻡ ﺑﻜﻔﺎﻳﺘﻬﻢ‪ .‬ﻭﺍﻟﺪﻋﺎﺀ ﺳﺒﺐ ﻗﻮﻱ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬

‫‪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 ﻗﻮ‪‬ﻢ‪ ،‬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 ﺃﳉﺄ‪‬ﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺣﻖ ﺍﻟﻌﻠـﻢ‪ ،‬ﺃﻥ‬
‫ﻛﻔﺎﻳﺘﻬﻢ ﻭﺭﺯﻗﻬﻢ ﻭﻧﺼﺮﻫﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺃ‪‬ﻢ ﰲ ﻏﺎﻳﺔ ﺍﻟﻌﺠﺰ‪ .‬ﻓﺎﻧﻜﺴﺮﺕ ﻗﻠﻮ‪‬ﻢ‪ ،‬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 } :‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹶﻔ ﹾﻘ‪‬ﺘ ‪‬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 ،‬ﻓﺈ‪‬ﻢ ﻳﺪﻋﻮﻥ ﺍﷲ ‪ -‬ﺇﻥ ﻗﺎﻣﻮﺍ ﻭﻗﻌﺪﻭﺍ‪ ،‬ﻭﰲ ﻛﻞ ﺃﺣـﻮﺍﳍﻢ ‪-‬‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ{ ]ﻏﺎﻓﺮ‪[٦٠ :‬‬
‫ﺠ ‪‬‬
‫ﳌﻦ ﻗﺎﻡ ﺑﻜﻔﺎﻳﺘﻬﻢ‪ .‬ﻭﺍﻟﺪﻋﺎﺀ ﺳﺒﺐ ﻗﻮﻱ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫‪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 ‪‬ﻭﺟ‪‬ـﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ‬ ‫ﺍﻹِﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺘﻘﲔ ﻓﻘﺎﻝ ﻋﺰ ﻭﺟﻞ ‪ } :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﲔ ﻭ‪‬ﺁ‪‬ﺗﻰ ﺍﹾﻟﻤ‪‬ﺎ ﹶﻝ‬
‫ﺏ ﻭ‪‬ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬‫ﺏ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟِﺒ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭ‪‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ِ‬
‫ﺸ ِﺮ ِ‬
‫ِﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ـﻰ‬ ‫ﺏ ‪‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟ ‪‬‬‫ﲔ ‪‬ﻭﻓِﻲ ﺍﻟ ‪‬ﺮﻗﹶﺎ ِ‬ ‫ﺴﺒِﻴ ِﻞ ﻭ‪‬ﺍﻟﺴ‪‬ﺎِﺋِﻠ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﺣ‪‬ﺒ ِﻪ ﹶﺫﻭِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ‪‬‬
‫ﺻ ‪‬ﺪﻗﹸﻮﺍ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬
‫ﺱ ﺃﹸﻭﹶﻟِﺌ ‪‬‬ ‫ﲔ ﺍﹾﻟ‪‬ﺒ ﹾﺄ ِ‬
‫ﻀﺮ‪‬ﺍ ِﺀ ‪‬ﻭ ِﺣ ‪‬‬‫ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻮﻓﹸﻮ ﹶﻥ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ِﻫ ‪‬ﻢ ِﺇﺫﹶﺍ ﻋ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ﹾﺄﺳ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻘﹸﻮ 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 ﻭﺑﻴ‪‬ﻦ 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
‫ﺴ‪‬ﻨ ِﺔ ‪‬ﻭﺟ‪‬ﺎ ِﺩﹾﻟ ‪‬ﻬ ‪‬ﻢ‬
‫ﺤ‪‬‬‫ﺤ ﹾﻜ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِﻋ ﹶﻈ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺑِﺎﹾﻟ ِ‬
‫ﻉ ِﺇﻟﹶﻰ ‪‬ﺳﺒِﻴ ِﻞ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫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 ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﺳﹶﺄ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻋ ِﻦ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣﺘ‪‬ﻰ ﺍﻟﺴ‪‬ـﺎ ‪‬ﻋﺔﹸ؟ ﻗﹶـﺎ ﹶﻝ‪ » :‬ﻭﻣ‪‬ـﺎﺫﹶﺍ‬
‫ﺲ ‪‬ﺭ ِ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﺖ«‪ .‬ﻗﹶـﺎ ﹶﻝ‬‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ‪‬ﺒﺒ‪‬ـ ‪‬‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺕ ﹶﻟﻬ‪‬ﺎ«‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ‪‬ﺷ ‪‬ﻲﺀَ‪ِ ،‬ﺇﻟﱠﺎ ﹶﺃﻧ‪‬ﻲ ﹸﺃ ِﺣ ‪‬‬ ‫ﹶﺃ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫ﺐ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫ﺲ‪» :‬ﹶﻓﹶﺄﻧ‪‬ﺎ ﹸﺃ ِﺣ ‪‬‬
‫ﺖ« ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ‪‬ﺒ‪‬ﺒ ‪‬‬ ‫ﺸ ‪‬ﻲﺀٍ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺣﻨ‪‬ﺎ ِﺑ ﹶﻘ ‪‬ﻮ ِﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪» :‬ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺲ‪ :‬ﹶﻓﻤ‪‬ﺎ ﹶﻓﺮِ ‪‬ﺣﻨ‪‬ﺎ ِﺑ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺤﺒ‪‬ﻲ ِﺇﻳ‪‬ﺎ ‪‬ﻫﻢ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ‪‬ﻤ ﹾﻞ ِﺑ ِﻤﹾﺜ ِﻞ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ« ‪.١١٢‬‬
‫ ‪‬ﻭﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜﺮٍ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻭﹶﺃ ‪‬ﺭﺟ‪‬ﻮ 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 ﺍ‪‬ﺘﻤﻊ 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 ﻳﻨ‪‬ﺸﺊ ﻋﻼﻗﺔ ﺣﺐ ﻭﲨـﺎﻝ ﺑـﲔ ﺍﻹﻧﺴـﺎﻥ‬
‫ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﻏﲑﻩ ﻣﻬﻤﺎ ﺑﺪﺕ ﺟﺎﻣﺪﺓ ﻻ ﺣﻴﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻓﺮﺳﻮﻝ ﺍﷲ  ﻳﻘﻮﻝ ﻋﻦ ﺟﺒﻞ ﺃﺣﺪ‪» :‬ﻫ‪‬ـﺬﹶﺍ‬

‫‪ - ١١١‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )‪(١١٩ /٢‬‬

‫‪ - ١١٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٣٦٨٨)(١٢ /٥‬ﻭ‪‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(٢٦٣٩)(٩٣٣ :‬‬
‫] ﺵ )ﺭﺟﻼ( ﻗﻴﻞ ﻫﻮ ﺫﻭ ﺍﳋﻮﻳﺼﺮﺓ ﺍﻟﻴﻤﺎﱐ‪) .‬ﻣﱴ ﺍﻟﺴﺎﻋﺔ( ﻭﻗﺖ ﻗﻴﺎﻡ ﺍﻟﻘﻴﺎﻣﺔ‪) .‬ﺃﻋﺪﺩﺕ ﳍﺎ( ﻫﻴﺄﺕ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﻫﻲ ﺃﺣﻖ‬
‫ﺑﺎﻟﺴﺆﺍﻝ ﻋﻨﻬﺎ ﻭﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺎ[‬

‫‪٧٩‬‬
‫ﺐ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ‬
‫ﺐ ﻭﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻣﺪﻳﻨﺔ ﺣﺐ ﻟﻘﻮﻟﻪ ‪» :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫ﺤ ُ‪‬‬‫ﺐ ﻭ‪‬ﻳ ‪‬‬ ‫ﺤ‪‬ﺒ ‪‬ﻪ«‪ ،١١٣‬ﻓﺎﳉﺒ ﹸﻞ ‪‬ﻳ ِ‬
‫ﺤ ‪‬‬ ‫ﺤ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ِ‬
‫‪‬ﺟ‪‬ﺒ ﹲﻞ ‪‬ﻳ ِ‬
‫ﺽ ‪‬ﻭﻣ‪‬ـﺎ‬ ‫ﺴﻤ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﺤ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻣ ﱠﻜ ﹶﺔ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﺷ ‪‬ﺪ‪ ،١١٤«..‬ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻜﺎﻓﺮ } ﹶﻓﻤ‪‬ﺎ ‪‬ﺑ ﹶﻜ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ﺍ ﹶﳌﺪِﻳ‪‬ﻨ ﹶﺔ ﹶﻛ ‪‬‬
‫ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻣ‪‬ﻨ ﹶﻈﺮِﻳ ‪‬ﻦ { ]ﺍﻟﺪﺧﺎﻥ‪١١٥ [٢٩ :‬ﺃﻱ ﺃ‪‬ﻤﺎ ﻳﺒﻜﻴﺎﻥ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﻟﻌﻼﻗﺔ ﺍﳊﺐ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺃﺧﺒﺎﺭ ﺍﳊﺐ‬
‫ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺩﻭﺍ‪‬ﻢ ﻭﺷﺠﺮﻫﻢ ﻛﺜﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﻣﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ  ﻓﻬﻲ ﻋﺠﺐ ﻣﻦ ﺍﻷﻋﺎﺟﻴﺐ ﻓﻌ‪‬ـ ‪‬ﻦ‬
‫ﷲ  ﹶﺛ ‪‬ﻮ‪‬ﺑﻪ‪ ،‬ﺣﺘ‪‬ﻰ‬
‫ﺴ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺤ‪‬‬
‫ﷲ  ‪‬ﻣ ﹶﻄﺮ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ‪‬‬ ‫ﺤ ‪‬ﻦ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺲ‪ :‬ﹶﺃﺻ‪‬ﺎ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﹶﺃ‪‬ﻧﺲٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻗﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺚ ‪‬ﻋ ‪‬ﻬ ٍﺪ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ«‪ ،١١٦‬ﺇﻧـﻪ‬
‫ﺖ ‪‬ﻫﺬﹶﺍ؟ ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﺣﺪِﻳ ﹸ‬‫ﺻ‪‬ﻨ ‪‬ﻌ ‪‬‬
‫ﷲ ِﻟ ‪‬ﻢ ‪‬‬
‫ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹶﻄﺮِ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠﻨ‪‬ﺎ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺑﺼﺮ ﺍﻟﺒﺎﻃﻦ ﰲ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺭﺅﻳﺔ ﺃﺳﺮﺍﺭﻫﺎ ﺍﳋﻔﻴﺔ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﻭﻋﻼﻗﺘﻬﺎ ﺑﺄﻋﻈﻢ ﳏﺒﻮﺏ ﻭﺃﲨـﻞ‬
‫ﺹ‬
‫ﻣﻮﺟﻮﺩ‪ ،‬ﺇﻧﻪ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ‪‬ﻳﺤ‪‬ﺐ ﻟﺬﺍﺗﻪ‪ :‬ﺇﻧﻪ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋﹾﺜﻤ‪‬ﺎﻥﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ﺍﻟﻌ‪‬ـﺎ ِ‬
‫ﺐ ِﺇﹶﻟﻴ‪‬ـﻚ‪‬؟‬
‫ﺱ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻱ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺖ‪ ":‬ﹶﺃ ‪‬‬‫ﻼ ِﺳﻞِ‪ ،‬ﹶﻓﹶﺄ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺴﹶ‬‫ﺕ ﺍﻟ ‪‬‬
‫ﺶ ﺫﹶﺍ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﺑ ‪‬ﻌﹶﺜ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺟ‪‬ﻴ ِ‬
‫‪‬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 ‪‬ﺮﺟ‪‬ﺎﻝِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﹶﺃﺑ‪‬ﻮﻫ‪‬ﺎ«‪،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺸ ﹸﺔ«‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪» :‬ﻋ‪‬ﺎِﺋ ‪‬‬
‫ِﺭﺟ‪‬ﺎﻟﹰﺎ "‪ .١١٧‬ﻓﻬﻲ ﺣﺒﻴﺒﺘﻪ ﻭﻫﻮ ﺣﺒﻴﺒﻬﺎ ﻭﻻ ﺧﺠﻞ ﰲ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﻫﺬﺍ ﺍﳊﺐ ﺍﻟﺮﺍﺋﻊ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﳛﺒ‪‬ﻬـﺎ‬
‫ﺣﱴ ﺇﻧﻪ ﻟﻴﻀﻊ ﻓﻤﻪ ﻋﻠﻰ ﻣﻜﺎﻥ ﺷﺮ‪‬ﺎ ﻣﻦ ﺍﻹﻧﺎﺀ ﻟﻴﻤﺲ ﺑﻔﻤﻪ ﺍﻟﺸﺮﻳﻒ ﻣﻜﺎﻥ ﻓﻤﻬﺎ ﺍﻟﻄﻴﺐ ﺍﳉﻤﻴﻞ‪ ،‬ﻓﻌ‪‬ـ ‪‬ﻦ‬
‫ﺖ‬‫ﺖ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺣ‪‬ـﺎِﺋﺾ‪ ،‬ﻭ ﹸﻛﻨ‪‬ـ ‪‬‬ ‫ﺿ ‪‬ﻌ ‪‬‬
‫ﺚ ‪‬ﻭ ‪‬‬‫ﷲ  ﻓﹶﺎﻩ‪ ‬ﺣ‪‬ﻴ ﹸ‬ ‫ﻀ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻕ »ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻕ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﺗ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺖ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺸﺔﹶ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪١١٨‬‬
‫ﺾ«‬
‫ﺖ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺣ‪‬ﺎِﺋ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫ﺚ ‪‬ﻭ ‪‬‬
‫ﻀ ‪‬ﻊ ﻓﹶﺎ ‪‬ﻩ ‪‬ﺣ‪‬ﻴ ﹸ‬
‫ﺏ ِﻣ ‪‬ﻦ ﺍﹾﻟِﺈﻧ‪‬ﺎ ِﺀ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﹶﺃ ‪‬ﺷ ‪‬ﺮ ‪‬‬

‫‪ - ١١٣‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪- ١٦٠٩ - ٥٤٢٥(٥٩٣ :‬‬
‫‪ - ١١٤‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪- ٧٥٤ - ١٨٨٩(٢٧٠ :‬‬
‫ﺖ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ‬ ‫‪ - ١١٥‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴﺪ ﺑ‪‬ﻦ ‪‬ﺟ‪‬ﺒﻴ‪‬ﺮ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃﺗ‪‬ﻰ ِﺍﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ﺭ‪ِ ‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺭﺟ‪‬ﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎﺱ ﹶﺃ ‪‬ﺭﹶﺃﻳ‪‬ﺖ ﹶﻗﻮ‪‬ﻝ ﺍﻟﻠﱠﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ "ﹶﻓﻤ‪‬ﺎ ‪‬ﺑﻜﹶـ ‪‬‬
‫ﺨﻠﹶﺎﺋِﻖ ِﺇﻟﱠﺎ ‪‬ﻭﹶﻟ ‪‬ﻪ‬
‫ﺲ ﹶﺃﺣ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﻠﱠﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ :‬ﻧ ‪‬ﻌ ‪‬ﻢ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ‪‬ﻋﻠﹶﻰ ﹶﺃﺣ‪‬ﺪ؟ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ِ‬ ‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻣ‪‬ﻨ ﹶﻈﺮِﻳ َ‪‬ﻦ " ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﺗ‪‬ﺒﻜِﻲ ﺍﻟ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺼﻌ‪‬ﺪ ﻓِﻴ ِﻪ ‪‬ﻋﻤ‪‬ﻠﻪ ‪‬ﻭ‪‬ﻳ‪‬ﻨﺰِﻝ ِﻣ‪‬ﻨ ‪‬ﻪ ِﺭﺯ‪‬ﻗـﻪ‬ ‫ﺴﻤ‪‬ﺎﺀ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬ ‫ﺕ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆﻣِﻦ ﹶﻓﹸﺄ ﹾﻏِﻠ ‪‬ﻖ ﺑ‪‬ﺎﺑﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺼﻌ‪‬ﺪ ‪‬ﻋﻤ‪‬ﻠﻪ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﻣ‪‬ﺎ ‪‬‬‫ﺴﻤ‪‬ﺎﺀ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻳ‪‬ﻨﺰِﻝ ِﺭﺯ‪‬ﻗﻪ ‪‬ﻭﻓِﻴ ِﻪ ‪‬ﻳ ‪‬‬
‫ﺑ‪‬ﺎﺏ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭِﺇ ﱠﻥ ﹶﻗ ‪‬ﻮﻡ ِﻓ ‪‬ﺮ ‪‬ﻋﻮ‪‬ﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬
‫ﺼﻠﱢﻲ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ﹾﺬﻛﹸﺮ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺑ ﹶﻜ ‪‬‬ ‫ﺼﻠﱠﺎ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟﺄﹶﺭ‪‬ﺽ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬‫ﹶﻓ ﹶﻔ ﹶﻘ ‪‬ﺪ ‪‬ﻩ ﺑ‪‬ﻜﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻩ ‪‬ﻣ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟﹶﺄﺭ‪‬ﺽ"‪.‬ﺃﺧﺮﺟـﻪ ﺍﻟﻄـﱪﻱ ‪٣٦ /٢٢‬ﻭ‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻓِﻲ ﺍﹾﻟﹶﺄﺭ‪‬ﺽ ﺁﺛﹶﺎ ‪‬ﺭ ﺻ‪‬ﺎِﻟﺤ‪‬ﺔ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻳﺼ‪‬ﻌ‪‬ﺪ ِﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧﻴ‪‬ﺮ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ِ‬
‫‪ 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 ﹶﻃﻬ‪‬ﺎ ‪‬ﺭ ِﺓ ‪‬ﺳ ‪‬ﺆ ِﺭ ﺍﹾﻟﺤ‪‬ﺎِﺋ ِ‬
‫ﺚ ‪‬ﻋﻠﹶﻰ ﹶﻃﻬ‪‬ﺎ ‪‬ﺭ ِﺓ ﺍﹾﻟ‪‬ﺒﺰ‪‬ﺍ ِ‬
‫ﺤﺪِﻳ ﹸ‬
‫ﻗﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪ :‬ﹶﻓ ‪‬ﺪ ﱠﻝ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬

‫‪٨٠‬‬
‫ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﳎﺘﻤﻌﺎﺕ ﺍﻟﻘﺴﻮﺓ ﺍﻟﱵ ﳜﺠﻞ ﺍﳌﺮﺀ ﻣﻦ ﺇﻋﻼﻥ ﺣﺒﻪ ﶈﺒﻮﺑﺘﻪ ﻭﺯﻭﺟﺘﻪ ﹼﰒ ﻳ‪‬ﺴﺄﻝ 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 :‬ﺭﹶﺃﻳ‪‬ـ ‪‬‬‫ﺍﳊﺴﲔ‪ -‬ﳘﺎ ﻳﺮﻛﺒﺎﻥ ﻋﻠﻰ ﻇﻬﺮﻩ ﺍﻟﺸﺮﻳﻒ ﻭﲝﺐ ﺭﺍﺋﻊ ﲨﻴﻞ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺤ‪‬ﺘ ﹸﻜﻤ‪‬ﺎ‪ .‬ﹶﻓﻘﹶـﺎ ﹶﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ ‪ » :‬ﻭِﻧﻌ‪‬ـ ‪‬ﻢ‬ ‫ﺱ ‪‬ﺗ ‪‬‬‫ﺖ‪ِ :‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬ﻴ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﻋ‪‬ﺎِﺗ ﹶﻘ ِﻲ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺤ‪‬‬‫ﺴ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺤ‪‬‬‫ﺍﹾﻟ ‪‬‬
‫‪١٢٠‬‬
‫ﺍﹾﻟﻔﹶﺎ ِﺭﺳ‪‬ﺎ ِﻥ ‪‬ﻫﻤ‪‬ﺎ«‬
‫ﺖ‪ :‬ﻳ‪‬ـﺎ‬
‫ﺴ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ﹾﻠ ‪‬ﻌﺒ‪‬ﺎ ِﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ﹾﻄِﻨﻪِ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺤ‪‬‬‫ﺴ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟ ‪‬‬‫ﺤ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ‪ :‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫‪١٢١‬‬
‫ﻱ‪.‬‬‫ﺤ‪‬ﺒ ‪‬ﻬﻤ‪‬ﺎ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭﻣ‪‬ﺎﻟِﻲ ﻻ ﹸﺃ ِﺣ‪‬ﺒ ‪‬ﻬﻤ‪‬ﺎ ؟ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺭ‪‬ﻳﺤ‪‬ﺎ‪‬ﻧﺘ‪‬ﺎ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﺗ ِ‬
‫ﻭﻛﺎﻥ ﳛﺐ ﺍﻟﺒﻨﺎﺕ ﻓﻜﺎﻥ ﻳﺒﺶ ﻟﺮﺅﻳﺔ ﺣﺒﻴﺒﺘﻪ ﻓﺎﻃﻤﺔ ﻭﻳﻮﺳﻊ ﳍﺎ ﻭﻳﻔﺮﺵ ﳍﺎ ﺭﺩﺍﺀﻩ‪ ،‬ﻭﺍﲰﻊ ﺇﱃ ﺣـﺪﻳﺚ‬
‫ﺖ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ‬ ‫ﺖ‪ :‬ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﺖ ﺧ‪‬ﺎِﻟ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴﺪٍ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺍﳊﺐ ﻣﻊ ﺑﻨﺖ ﺗﻠﻬﻮ ﲞﺘﻢ ﺍﻟﻨﺒﻮﺓ ﻋﻠﻰ ﻇﻬﺮﻩ‪ :‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ﺧ‪‬ﺎِﻟ ٍﺪ ِﺑ‪‬ﻨ ِ‬
‫ﺸ‪‬ﻴ ِﺔ‬
‫ﳊ‪‬ﺒ ِ‬
‫ﺻ ﹶﻔﺮ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » :‬ﺳ‪‬ﻨ ‪‬ﻪ ‪‬ﺳ‪‬ﻨ ‪‬ﻪ« ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‪ :‬ﻭ ِﻫ ‪‬ﻲ ﺑِﺎ ﹶ‬
‫ﺺ ﹶﺃ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ  ‪‬ﻣ ‪‬ﻊ ﹶﺃﺑِﻲ ‪‬ﻭ ‪‬ﻋﹶﻠ ‪‬ﻲ ﹶﻗﻤِﻴ ‪‬‬
‫ﺐ ِﺑﺨ‪‬ﺎ‪‬ﺗ ِﻢ ﺍﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮﺓِ‪ ،‬ﹶﻓ ‪‬ﺰ‪‬ﺑ ‪‬ﺮﻧِﻲ ﹶﺃﺑِﻲ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » :‬ﺩ ‪‬ﻋﻬ‪‬ﺎ«‪ ،‬ﺛﹸـ ‪‬ﻢ ﻗﹶـﺎ ﹶﻝ‬ ‫ﺖ ﹶﺃﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺖ‪ :‬ﹶﻓ ﹶﺬ ‪‬ﻫ‪‬ﺒ ‪‬‬
‫ﺴ‪‬ﻨ ﹲﺔ ‪ ،-‬ﻗﹶﺎﹶﻟ ‪‬‬
‫‪‬ﺣ ‪‬‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﹶﺫ ﹶﻛ ‪‬ﺮ‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪» :‬ﹶﺃ‪‬ﺑﻠِﻲ ‪‬ﻭﹶﺃ ‪‬ﺧِﻠﻔِﻲ ﹸﺛﻢ‪ ،‬ﺃﹶ‪‬ﺑﻠِﻲ ‪‬ﻭﹶﺃ ‪‬ﺧِﻠﻔِﻲ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺑﻠِﻲ ‪‬ﻭﹶﺃ ‪‬ﺧِﻠﻔِﻲ« ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‪ :‬ﹶﻓ‪‬ﺒ ِﻘ‪‬ﻴ ‪‬‬
‫‪١٢٢‬‬
‫"‬
‫ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺷﻲﺀ ﻣﻘﺪﺱ ﻋﻦ ﳌﺲ ﺍﻟﻄﻔﻞ ﳝﻨﻊ ﻣﻨﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﻳﺒﻮﻝ ﰲ ﺣﺠﺮ ﺍﻟﻨﱯ ‪ ،‬ﻭﻣﺎ ﺃ ‪‬ﻣﺮ‪‬ﻩ‬
‫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 ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﺮ ﺑِﺎﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﺭ ‪‬ﺟﻞﹲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ِ :‬ﺇﻧ‪‬ﻲ ﹶﻟﹸﺄ ِﺣ‪‬ﺒ ‪‬ﻪ ﻓِﻲ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪» :‬ﹶﺃﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻤ‪‬ﺘﻪ‪‬؟« ﻗﹶﺎ ﹶﻝ‪:‬‬ ‫ﺲ ‪‬ﺭ ِ‬ ‫‪ - ١١٩‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﺣ‪‬ﺒ‪‬ﺒ‪‬ﺘﻨِﻲ ﹶﻟ ‪‬ﻪ « ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼـﺤﻴﺤﲔ ﻟﻠﺤـﺎﻛﻢ )‪/٤‬‬ ‫ﺖ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﹶﻓﹶﺄ ‪‬ﻋﹶﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺣ‪‬ﺒ ‪‬‬
‫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 ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ  ﻓِـﻲ‬
‫ﺻ ِﻐﲑٍ‪ ،‬ﹶﻟ ‪‬ﻢ ﻳ‪‬ﺎ ﹸﻛ ِﻞ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡ‪ِ ،‬ﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺟﹶﻠ ‪‬‬
‫ﺖ ﺑِﺎ‪‬ﺑ ٍﻦ ﹶﻟﻬ‪‬ﺎ ‪‬‬ ‫ﺼﻦٍ‪ ،‬ﹶﺃ‪‬ﻧﻬ‪‬ﺎ »ﹶﺃ‪‬ﺗ ‪‬‬‫ﺤ ‪‬‬‫ﺖ ِﻣ ‪‬‬ ‫ﺲ ِﺑ‪‬ﻨ ِ‬ ‫‪ - ١٢٣‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ﹶﻗ‪‬ﻴ ٍ‬
‫ﺴ ﹾﻠ ‪‬ﻪ« ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴـﻠﻢ )ﺹ‪]- ١١٨ - ٢٢٣(٧٢ :‬ﺵ‬ ‫ﺤ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ِ‬
‫ﻀ‪‬‬‫ﺠ ِﺮﻩِ‪ ،‬ﹶﻓﺒ‪‬ﺎ ﹶﻝ ‪‬ﻋﻠﹶﻰ ﹶﺛ ‪‬ﻮِﺑﻪِ‪ ،‬ﻓﹶ ‪‬ﺪﻋ‪‬ﺎ ِﺑﻤ‪‬ﺎﺀٍ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬‬
‫‪‬ﺣ ‪‬‬

‫‪٨١‬‬
‫ﺐ ﻗﻠﱯ ﻟﺮﺳﻮﻝ ﺍﷲ  ﻻ ﳛﺼﻞ ﺍﻟﺘﺄﺳ‪‬ـﻲ‬
‫ﺑﺎﳊﺐ ﻭﺣﺪﻩ ﲢﺼﻞ ﺍﳌﺘﺎﺑﻌﺔ ﺑﲔ ﺍﻟﺘﺎﺑﻊ ﻭﺍﳌﺘﺒﻮﻉ ﻓﻤﻦ ﻏﲑ ﺣ ‪‬‬
‫ﻭﺍﻻﻧﻘﻴﺎﺩ‪.‬‬
‫ﻭﺑﺎﳊﺐ ﻭﺣﺪﻩ ﲢﺼﻞ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻓﺤﻴﻨﻬﺎ ﺗ‪‬ﻨﺼﺐ ﺍﻷﻗﺪﺍﻡ ﻭﺗﻨﻔﻖ ﺍﻷﻣﻮﺍﻝ ﻭﺗﺰﻫﻖ ﺍﻷﺭﻭﺍﺡ‬
‫ﻭﺗﺒﺬﻝ ﺍﻟﻨﻔﺎﺋﺲ ﺭﺟﺎﺀ ﺃﻥ ﺗﺮﻯ ﻭﺟﻪ ﺍﶈﺒﻮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﺑﺎﳊﺐ ﻭﺣﺪﻩ ﻳ‪‬ﻄﺎﻉ 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 ﻭﺿﺮﻭﺭ‪‬ﺎ 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
‫ﺣﻴﺎ‪‬ﺎ‪ ،‬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 ِﺟﻌ‪‬ـﻮ ﹶﻥ {‬
‫ﺱ ِﻟ‪‬ﻴﺬِﻳ ﹶﻘ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻳﺪِﻱ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺤ ِﺮ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫} ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫‪١٢٥‬‬
‫]ﺍﻟﺮﻭﻡ‪[٤١ :‬‬
‫ﺗﺒﻘﻰ ﻣﺴﺄﻟﺔ ﻭﻫﻲ ﻣﻬﻤﺎﺕ ﲢﺼﻴﻞ ﺍﳊﺐ‪ ،‬ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﺸﺮﻉ ﻛﻠﻪ ﻣﻦ ﻛﺘﺎﺏ ﻭﺳﻨﺔ ﻣﺎ ﻭﺿـﻊ ﺇﻻ ﳍـﺬﺍ‬
‫ﺍﳌﻘﺼﺪ‪ ،‬ﻭﻛﻠﻤﺎ ﺣﺼ‪‬ﻞ ﺍﳌﺮﺀ ﻃﺎﻋﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ﺍﻗﺘﺮﺏ ﲟﻘﺪﺍﺭﻫﺎ ﺇﱃ ﺣﺐ ﺍﷲ ﺑﻞ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻷﻥ ﻛـﺮﻡ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ :‬ﹶﺃﻧ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ﻇﹶـ ‪‬ﻦ‬
‫ﺍﷲ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺴ ِﻪ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﻓِﻲ ‪‬ﻧ ﹾﻔﺴِﻲ‪ ،‬ﻭ‪ِ‬ﺇ ﹾﻥ ﹶﺫ ﹶﻛ ‪‬ﺮﻧِﻲ ﻓِﻲ ‪‬ﻣﹶﻠٍﺈ ﹶﺫ ﹶﻛ ‪‬ﺮﺗ‪‬ـ ‪‬ﻪ‬ ‫‪‬ﻋ‪‬ﺒﺪِﻱ ﺑِﻲ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺇﺫﹶﺍ ﹶﺫ ﹶﻛ ‪‬ﺮﻧِﻲ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﺫ ﹶﻛ ‪‬ﺮﻧِﻲ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺖ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺑ‪‬ﺎﻋ‪‬ـﺎ‪،‬‬ ‫ﺏ ِﺇﹶﻟ ‪‬ﻲ ِﺫﺭ‪‬ﺍﻋ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺖ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﺫﺭ‪‬ﺍﻋ‪‬ﺎ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺸ‪‬ﺒ ٍﺮ ‪‬ﺗ ﹶﻘ ‪‬ﺮﺑ‪ ‬‬
‫ﺏ ِﺇﹶﻟ ‪‬ﻲ ِﺑ ِ‬
‫ﻓِﻲ ‪‬ﻣﹶﻠٍﺈ ‪‬ﺧ‪‬ﻴﺮٍ ِﻣ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬‬
‫‪‬ﻭِﺇ ﹾﻥ ﹶﺃ‪‬ﺗﺎﻧِﻲ ‪‬ﻳ ‪‬ﻤﺸِﻲ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬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 ‪‬ﻮﺑ‪‬ـﺎ‬
‫ﺖ‪ :‬ﺍﻟﹾـ‪‬ﺒ ‪‬‬
‫ﺠ ِﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪ ،‬ﹶﻓﺒ‪‬ﺎ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓِﻲ ِﺣ ‪‬‬
‫ﺴ‪‬ﻴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺭ ِ‬
‫ﺤ‪‬‬‫ﺖ‪ :‬ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺙ ﻗﹶﺎﹶﻟ ‪‬‬ ‫‪ - ١٢٤‬ﻋ ‪‬ﻦ ﹸﻟﺒ‪‬ﺎ‪‬ﺑ ﹶﺔ ِﺑ‪‬ﻨ ِ‬
‫ﺖ ﺍﹾﻟﺤ‪‬ﺎ ِ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 ﺍﹾﻟﹸﺄ‪‬ﻧﺜﹶﻰ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺴﹶﻠ ‪‬ﻪ‪ .‬ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻐ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻋ ِﻄﻨِﻲ ِﺇﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻙ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ﹾﻏ ِ‬
‫ﳊ ‪‬ﺮﻣ‪‬ﺎﺕِ‪ ،‬ﻭﺍﻟ‪‬ﺘ‪‬ﻨﻜﱡـ ِﺮ‬
‫ﺱ ﻣ ‪‬ﻦ ﺍﻟﻈﱡﻠﻢِ‪ ،‬ﻭﺍﻧِﺘﻬ‪‬ﺎ ِﻙ ﺍ ﹸ‬
‫ﺐ ﻣ‪‬ﺎ ﺍﻗ‪‬ﺘ ‪‬ﺮﹶﻓ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ِﺑﺴ‪‬ﺒ ِ‬
‫ﺿﻄِﺮﺍﺑ‪‬ﺎﺕ‪ . .‬ﻭﺫﹶﻟ ‪‬‬ ‫ﺏ ﻭﺍﻻ ‪‬‬ ‫‪ - ١٢٥‬ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﺍﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺍﻟﻌ‪‬ﺎﹶﻟ ِﻢ ﺑﺎﻟ ِﻔ‪‬ﺘ ِﻦ ﻭﺍﳊﹸﺮﻭ ِ‬
‫ﺐ ﻣ ‪‬ﻦ ﺿ‪‬ﻤ ٍﲑ ﹶﺃ ‪‬ﻭ ﻭ‪‬ﺟﺪ‪‬ﺍ ٍﻥ ﺃﻭ ‪‬ﺣﻴ‪‬ﺎ ٍﺀ‬
‫ﻉ ﻭ‪‬ﻻ ﺭ‪‬ﻗﻴ ٍ‬‫ﻼ ﻭ‪‬ﺍﺯ ٍ‬
‫ﺽ ﹶﻓﺴ‪‬ﺎﺩﹰﺍ ِﺑ ﹶ‬ ‫ﺖ ﻓِﻲ ﺍ َﻷًﺭ ِ‬ ‫ﺱ ِﻣ ‪‬ﻦ ِﻋﻘﹶﺎﻟِﻬﺎ‪ ،‬ﻭﻋ‪‬ﺎﹶﺛ ‪‬‬‫ﺏ ﻓﺎ‪‬ﻧ ﹶﻄﹶﻠﻘﹶﺖ ﺍﻟ‪‬ﻨﻔﹸﻮ ‪‬‬
‫ﳊﺴ‪‬ﺎ ِ‬ ‫ﻟِﻠﺪ‪‬ﻳﻦِ‪ ،‬ﻭﻧِﺴﻴ‪‬ﺎ ِﻥ ﻳﻮ ِﻡ ﺍ ِ‬
‫ﳊﻖ‪ ،‬ﻭ‪‬ﻳ ﹸﻜﻔﱡﻮ ﹶﻥ ‪‬ﻋ ِﻦ ﺍﻟﻀ‪‬ـﻼ ِﻝ ﻭﺍﻟﻐِﻮﺍﻳـﺔِ‪،‬‬ ‫ﺾ ﻣﺎ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﺍ ﹶﳌﻌ‪‬ﺎﺻِﻲ ﻭﺍﻵﺛﹶﺎﻡِ‪ ،‬ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ ﺇﱃ ﺍ ﹶ‬‫ﷲ ﺟﺰﺍ َﺀ ﺑﻌ ِ‬ ‫ﺏ ﻟﺪِﻳﻦٍ‪ ،‬ﻓﹶﺄﺫﹶﺍﹶﻗﻬ‪‬ﻢ ﺍ ُ‬‫ﺃﹶﻭ ِﺣﺴ‪‬ﺎ ٍ‬
‫ﺏ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪ ،٣٣٣١ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬
‫ﳊﺴ‪‬ﺎ ِ‬
‫‪‬ﻭ‪‬ﻳ‪‬ﺘ ﹶﺬ ﱠﻛﺮ‪‬ﻭ 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

‫‪٨٢‬‬
‫ﻭﻋﺒﻴﺪﻩ ﻭﺧﻠﻘﻪ‪ ،‬ﻭﻛﺬﺍ ﲢﺼﻴﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻊ ﺍﳋﻠﻖ ﻣﻦ ﺣﺴﻦِ ﺧ‪‬ﻠ ٍﻖ ﻭﺇﻧﻔﺎﻕ ﻭﺭﲪﺔ ‪‬ـﻢ ﻭﻋﻔـﻮ ﻋـﻦ‬
‫ﺇﺳﺎﺀ‪‬ﻢ ﻭﺗﻐﺎﰊ ﻋﻤﺎ ﻳﻔﻌﻠﻮﻥ ﻛﻞ ﺫﻟﻚ ﻭﻏﲑﻩ ﻣﻦ ﺧﲑﺍﺕ ﺍﳊﺐ‪ ،‬ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﻳﻄﻮﻝ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﻘﺼـﺪ‬
‫ﺃﻥ ﺍﳊﺐ ﻫﻮ ﻣﻴﺰﺍﻥ ﺍﻟﺪﻧﻴﺎ ﻭﻋﻨﻮﺍ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﻣﻴﺰﺍﻥ ﺍﻵﺧﺮﺓ ﻭﺩﺭﺟﺎ‪‬ﺎ‪ ،‬ﻓﺄﺣﺒﻮﺍ ﺍﻟﺼﺎﳊﲔ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ 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 ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﺴِﻴﺌﹸﻮ ﹶﻥ ِﺇﹶﻟﻲ‪،‬‬
‫ﺻﹸﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻘ ﹶﻄﻌ‪‬ﻮﻧِﻲ‪ ،‬ﻭﺃﹸ ‪‬ﺣ ِ‬
‫ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ ِﺇ ﱠﻥ ﻟِﻲ ﹶﻗﺮ‪‬ﺍ‪‬ﺑ ﹰﺔ ﹶﺃ ِ‬
‫ﻚ ﻣِـ ‪‬ﻦ‬ ‫ﺖ‪ ،‬ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗﺴِ ﱡﻔ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﱠﻞ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﺖ ﹶﻛﻤ‪‬ﺎ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺠ ‪‬ﻬﻠﹸﻮ ﹶﻥ ‪‬ﻋﹶﻠﻲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﹶﻟِﺌ ‪‬ﻦ ﹸﻛ‪‬ﻨ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﺣﹸﻠ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻚ«‪ ١٢٧‬ﺃﻱ ﺍﻟﺮﻣﺎﺩ ﺍﳊﺎﻣﻲ‪ ،‬ﻓﺈﻥ ﺍﳋﺼﻢ ﻳﻔﺮﺡ ﺇﻥ ﺭﺃﻯ ﺃﻧـﻪ ﺃﺻـﺎﺏ‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﷲ ﹶﻇ ِﻬ ‪‬ﲑ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺩ ‪‬ﻣ ‪‬‬ ‫ﺍِ‬
‫ﻣﻨﻚ‪ ،‬ﻓﻠﻤﺎ ﻳﺮﺍﻙ ﻻ ﺗﻐﻀﺐ ﻟﺼﻨﻴﻌﻪ ﺑﻞ ﺗﺰﺩﺍﺩ ﻟﻪ ﻗﺮﺑﹰﺎ ﻭﺻﻠﺔ ﻓﺈﻣﺎ ﺃﻥ ﻳﺼﻠﺢ ﺃﻣﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﻟﹶـﺎ‬
‫ﻚ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ﻋ‪‬ﺪ‪‬ﺍ ‪‬ﻭﹲﺓ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻭﻟِـ ‪‬ﻲ ‪‬ﺣﻤِـﻴ ‪‬ﻢ{‬
‫ﺴ ‪‬ﻦ ﹶﻓِﺈﺫﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﺴ‪‬ﻴﹶﺌ ﹸﺔ ﺍ ‪‬ﺩﹶﻓ ‪‬ﻊ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﻨ ﹸﺔ ‪‬ﻭﻟﹶﺎ ﺍﻟ ‪‬‬
‫ﺤ‪‬‬‫ﺴ‪‬ﺘﻮِﻱ 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 ﺗ‪‬ﺆﻟﻒ ﻓﻴﻪ ﺍ‪‬ﻠﺪﺍﺕ 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 ﻗﻮﻣ‪‬ﺎ 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،‬‬
‫‪١٢٨‬‬
‫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 ﺍﻹ‪‬ﺎﻡ 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

‫‪٨٣‬‬
‫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
‫‪١٢٩‬‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪﻣﻪ ﺑﲔ ﻳﺪﻳﻪ‪.‬‬
‫ﱯ  ﹶﻓ ‪‬ﺮﻕ‪ ،‬ﻭﻟﻜﻨـﻪ‬ ‫ﺖ( ﻻ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺑﻪ ﺍ ﹶﳌ ِﻌ‪‬ﻴ ﹶﺔ ﰲ ﻣﱰﻟﺘﻪ‪ ،‬ﺣﱴ ﻻ ‪‬ﻳ‪‬ﺒﻘﹶﻰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨ ‪‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ‪‬ﺒ‪‬ﺒ ‪‬‬
‫ﻗﻮﻟﻪ‪) :‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﱯ‬ ‫ﺐ ﺣﺒ‪‬ـﻪ ﻣـﻊ ﺍﻟـﻨ ‪‬‬ ‫ﺴ ِ‬‫ﺤ‪‬‬‫ﺐ ﺗﻜﻮﻥ ﰲ ﺍﳉﻨﺔ ِﺑ ‪‬‬ ‫ﺤ ‪‬‬
‫ﺃﺭﺍﺩ ﺑﻪ ‪ -‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ‪ :‬ﺃﻥ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ ﹶﺔ ﺍ ﹸﳌ ِ‬
‫ﺕ ﹶﻓ‪‬ﺘ‪‬ﻨﻔﹶـ ‪‬ﻊ ﰲ‬
‫ﻉ ﺃﻥ ﺍﻟ ‪‬ﺪﺧ‪‬ﻮ ﹶﻝ ﰲ ﺍﳉﻨﺔ ‪‬ﻳﺪ‪‬ﻭ ‪‬ﺭ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻄﺎﻋـﺎ ‪‬‬ ‫ﺸ ‪‬ﺮ ِ‬
‫ﻭﺗﻔﺼﻴﻠﹸﻪ ﻋﻠﻰ ﻣﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﻟﻨﺎ ﻣﻦ ﺍﻟ ‪‬‬
‫ﺏ ‪‬ﺗﻜﹸـﻮ ﹸﻥ‬
‫ﱯ  ﻓﺈ ﱠﻥ ﹶﺃ ‪‬ﻭ ﹶﻝ ﺧﻴﻤـ ٍﺔ ‪‬ﺗﻀ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﲔ ﻣﱰﻟﺘﻪ ﰲ ﺍﳉﻨﺔ ﻓﺒﺎﻋﺘﺒﺎﺭ ﺣﺒ‪‬ﻪ ﻟﻠﻨ ‪‬‬ ‫ﺍﻻﺗﻘﺎ ِﺀ ﻋﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺗﻌﻴ ‪‬‬
‫ﺐ ﺧﻴﻤﺘـﻪ‬ ‫ﺼ ‪‬‬‫ﺏ ﻋﻨﺪﻩ ﻣﱰﻟﺔﹰ‪ ،‬ﺗ‪‬ﻨ ‪‬‬
‫ﻟﻠﺴﻠﻄﺎﻥ‪ ،‬ﰒ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﻟﺴﺎﺋﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺪﺭ ﻣﻨﺎﺯﳍﻢ ﻣﻨﻪ‪ .‬ﹶﻓﻤ‪ ‬ﻦ ﻳﻜﻮ ﹸﻥ ﺃﻗﺮ ‪‬‬
‫ﺃﻗﺮﺏ ﻣﻨﻪ ﻣﻜﺎﻧ‪‬ﺎ‪ ،‬ﻭﻫﻜﺬﺍ ‪ -‬ﰒ ﻭﰒ ‪ -‬ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﺮﺍ ‪‬ﺩ ﻣﻦ ﺍ ﹶﳌ ِﻌ‪‬ﻴ ِﺔ‪ .‬ﻓﺈ ﱠﻥ ﺍﳉﻨ ﹶﺔ ﻛﻠﱠﻬـﺎ ﻛﺎﳌﻜـﺎ ِﻥ ﺍﻟﻮﺍﺣـﺪِ‪،‬‬
‫ﱯ  ﻭﻫﻮ ‪‬ﻳﺪ‪‬ﻭ ‪‬ﺭ ﺑﺎﶈﺒ‪‬ﺔ‪ ،‬ﻻ ﺃﻥ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﻪ ﺍ ﹶﳌ ِﻌ‪‬ﻴ ﹸﺔ ﰲ ﻋـﲔ‬ ‫ﺏ ﻭﺍﻟ‪‬ﺒ ‪‬ﻌ ِﺪ ﻣﻦ ﻣﱰﻟﺔ ﺍﻟﻨ ‪‬‬ ‫ﺐ ﺍﻟ ﹸﻘ ‪‬ﺮ ِ‬ ‫ﺴ ِ‬‫ﺤ‪‬‬ ‫ﻭﺍ ﹶﳌ ِﻌ‪‬ﻴ ﹸﺔ ﻓﻴﻬﺎ ِﺑ ‪‬‬
‫‪١٣٠‬‬
‫ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻭﺍﶈﻞﱢ‪ ،‬ﻓﺈﻧﻪ ‪‬ﻣﺤ‪‬ﺎ ﹲﻝ‪.‬‬
‫ﺖ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔِ‪ ،‬ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪ :‬ﻓِـﻴ ‪‬ﻢ‬ ‫ﺤﻜِﻴ ِﻢ ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﺳﹶﺄ ﹶﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻭ ﹾﻗ ِ‬ ‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺴ‪‬ﺎِﺋ ِﻞ ﹶﻃﺮِﻳ ‪‬ﻖ ﺍﹾﻟﹸﺄ ‪‬ﺳﻠﹸﻮ ِ‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ‪‬ﻲ‪ :‬ﺳﹶﻠ ‪‬‬
‫ﺤﻘﱠـ ِﺔ‬
‫ﻚ ِﻋ‪‬ﻨ ‪‬ﺪ ِﺇ ‪‬ﺭﺳ‪‬ﺎِﻟﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﻘﹶﺎِﺋ ِﺪ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻬ‪‬ﺘ ‪‬ﻢ ِﺑﹸﺄ ‪‬ﻫ‪‬ﺒِﺘﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌ‪‬ﺘﻨِﻲ ِﺑﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ِﺫ ﹾﻛﺮ‪‬ﺍﻫ‪‬ﺎ؟ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻬﻤ‪ ‬‬‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﺍﻫـ‪ .‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﺒﻨ‪‬ﻰ‬ ‫ﺕ ﹶﻟﻬ‪‬ﺎ ِﺇﻟﱠﺎ ﹶﺃﻧ‪‬ﻲ ﹸﺃ ِﺣ ‪‬‬‫ﺏ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ :‬ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫ﺤ ِﺔ‪ .‬ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬
‫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 ِﺮﺣ‪‬ﻮﺍ ِﺑ ‪‬‬ ‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺲ‪ :‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﺨﻔﹶﻰ‪) .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺖ‪.‬‬‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ‪‬ﺒ‪‬ﺒ ‪‬‬ ‫ﻚ ﺍﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ‪‬ﻭ ِﻫ ‪‬ﻲ‪ :‬ﹶﺃ‪‬ﻧ ‪‬‬‫ﻱ‪ِ :‬ﺑِﺘ ﹾﻠ ‪‬‬
‫ﻱ‪ :‬ﹶﻛ ﹶﻔ ‪‬ﺮ ِﺣ ِﻬ ‪‬ﻢ )ِﺑﻬ‪‬ﺎ( ﹶﺃ ‪‬‬ ‫ﺕ ﹶﺃ ‪‬‬‫‪‬ﺩﺧ‪‬ﻮِﻟ ِﻬ ‪‬ﻢ ﻓِﻴ ِﻪ )ﹶﻓ ‪‬ﺮ ‪‬ﺣ ‪‬ﻬ ‪‬ﻢ( ‪ِ :‬ﺑ ﹶﻔ‪‬ﺘﺤ‪‬ﺎ ٍ‬
‫ﺤ ِﺔ ﺍﻫــ‪.‬‬‫ﺏ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍﻟﺼ‪‬ﺎِﻟ ‪‬‬‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺴ ِﻦ ﺍﻟ‪‬ﻨ‪‬ﻴ ِﺔ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﻋ ‪‬ﻤ ٍﻞ ِﺑﹶﺄ ‪‬‬
‫ﺤ‪‬‬‫ﺴﻠﹶﺎ ‪‬ﻡ ِﺑ ‪‬‬
‫ﺤ ﹶﻘ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺨﻄﱠﺎِﺑ ‪‬ﻲ‪ :‬ﹶﺃﹾﻟ ‪‬‬‫ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﺤ‪‬ﺒ ِﺔ ﻣ‪‬ـ ‪‬ﻊ ‪‬ﻭﺟ‪‬ـﻮ ِﺩ‬
‫ﺠ ‪‬ﺮ ِﺩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ِﻌ‪‬ﻴ ﹸﺔ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺤ‪‬‬
‫ﺴﺒ‪‬ﻮﺍ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﺤﻘِﻴ ‪‬ﻖ ﺃﹶ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣ ِ‬‫ﺨﻠﹸﻮ ‪‬ﻋ ‪‬ﻦ ﺇِﻳﻬ‪‬ﺎ ٍﻡ ‪‬ﻭِﺇ‪‬ﺑﻬ‪‬ﺎﻡٍ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬ ‫‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎ ‪‬ﻫﺪ‪‬ﺍﺕِ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻣ‪‬ﺎ ﺟـﺎﺀ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻒ ‪‬ﻋﻠﹶﻰ ﹶﻛﹾﺜ ‪‬ﺮ ِﺓ ﺍﹾﻟ ِﻌﺒ‪‬ﺎﺩ‪‬ﺍﺕِ‪ ،‬ﻭ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﻟﺮ‪‬ﻳ‪‬ﺎﺿ‪‬ﺎ ِ‬ ‫ﺍﹾﻟ ‪‬ﻤﺘ‪‬ﺎ‪‬ﺑ ‪‬ﻌﺔِ‪ ،‬ﺑ ﹾﻞ ‪‬ﺗ‪‬ﺘ ‪‬ﻮﱠﻗ ‪‬‬
‫ﺐ ِﺇﹶﻟ ‪‬ﻲ ﻣِـ ‪‬ﻦ ‪‬ﻧ ﹾﻔﺴِـﻲ‪،‬‬‫ﻚ ﹶﻟﹶﺄ ‪‬ﺣ ‪‬‬ ‫ﺖ‪» :‬ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠﻪِ ِﺇ‪‬ﻧ ‪‬‬ ‫ﺸﺔﹶ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺻِﺒ ‪‬ﺮ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺐ ِﺇﹶﻟ ‪‬ﻲ ِﻣ ‪‬ﻦ ‪‬ﻭﹶﻟﺪِﻱ‪ ،‬ﻭِﺇﻧ‪‬ﻲ ﹶﻟﹶﺄﻛﹸﻮ ﹸﻥ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﹶﻓﹶﺄ ﹾﺫ ﹸﻛ ‪‬ﺮ ‪‬ﻙ ﹶﻓﻤ‪‬ﺎ ﹶﺃ ‪‬‬ ‫ﺐ ِﺇﹶﻟ ‪‬ﻲ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻠِﻲ‪ ،‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻚ ﹶﻟﹶﺄ ‪‬ﺣ ‪‬‬ ‫‪‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴﲔ‪ ،‬ﻭِﺇﻧ‪‬ﻲ‬ ‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﺭِﻓ ‪‬ﻌ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬‬‫ﻚ ِﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﺮ ﹾﻓ ‪‬‬‫ﺕ ‪‬ﻣ ‪‬ﻮﺗِﻲ ﻭ ‪‬ﻣ ‪‬ﻮ‪‬ﺗ ‪‬‬ ‫ﺁِﺗ‪‬ﻴﻚ‪ ،‬ﹶﻓﹶﺄ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴﻚ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﻙ‪ .‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ِﺮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ ِﺑ ‪‬ﻬ ِﺬ ِﻩ ﺍﻟﹾﺂ‪‬ﻳ ِﺔ‪ } :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ِﻄ ِﻊ‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﺧﺸِﻴ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ِﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫‪١٣١‬‬
‫ﲔ{ ]ﺍﻟﻨﺴﺎﺀ‪ « [٦٩ :‬ﺍﻟﹾﺂﻳ‪‬ـ ﹶﺔ "‬
‫ﺼﺪ‪‬ﻳ ِﻘ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬

‫‪ - ١٢٩‬ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )ﺹ‪(٢٥١ :‬‬

‫‪ - ١٣٠‬ﻓﻴﺾ ﺍﻟﺒﺎﺭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٤٧٥ /٤‬‬
‫‪ - ١٣١‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ )‪ ( ٤٧٧)(١٥٣ /١‬ﺣﺴﻦ‬

‫‪٨٤‬‬
‫ﺤﺒ‪‬ﻮﺏِ‪،‬‬
‫ﺐ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﺼ ﹶﻞ ﻓِﻴﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎﻗﹶﺎ ﹸﺓ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ِ‬
‫ﺤ‪‬‬
‫ﺻﺔﹲ‪ ،‬ﻭ ِﻫ ‪‬ﻲ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﹶﻓ‪‬ﺘ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ِﺑ ‪‬ﻬﺬﹶﺍ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﹾﻟ ‪‬ﻤ ِﻌ‪‬ﻴ ِﺔ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻣ ِﻌ‪‬ﻴ ﹲﺔ ﺧ‪‬ﺎ ‪‬‬
‫‪١٣٢‬‬
‫ﻟﹶﺎ ﹶﺃ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻳﻜﹸﻮﻧ‪‬ﺎ ِﻥ ﻓِﻲ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ٍﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﺑﺪِﻳ ِﻬ ‪‬ﻲ ﺍﹾﻟ‪‬ﺒ ﹾﻄﻠﹶﺎ ِﻥ‪.‬‬
‫ــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻳﺴ‪‬ﺮﺍ ﻭﻻ ﺗﻌﺴ‪‬ﺮﺍ‪ ،‬ﻭﺑﺸ‪‬ﺮﺍ ﻭﻻ ﺗﻨﻔﱢﺮﺍ ﻭﺗﻄﺎﻭﻋﺎ ﻭﻻ ﲣﺘﻠﻔﺎ‬
‫ﺚ ﻛﹸـ ﱠﻞ‬ ‫ﺚ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﺃﺑ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ،‬ﻭ ‪‬ﻣﻌ‪‬ﺎ ﹶﺫ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻴ ‪‬ﻤﻦِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺑﻌ‪‬ـ ﹶ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺑ ‪‬ﻌ ﹶ‬
‫ﻼﻓﹶﺎﻥِ‪ ،‬ﺛﹸـ ‪‬ﻢ ﻗﹶـﺎ ﹶﻝ‪» :‬ﻳﺴ‪‬ـﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌﺴ‪‬ـﺮ‪‬ﺍ‪ ،‬ﻭ‪‬ﺑﺸ‪‬ـﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ‬ ‫ﺨﹶ‬ ‫ﻼﻑٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬ﻤ ‪‬ﻦ ِﻣ ‪‬‬
‫ﺨﹶ‬ ‫ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ِﻣ ‪‬‬
‫ﺿ ِﻪ ﻛﹶﺎ ﹶﻥ ﹶﻗ ِﺮﻳﺒ‪‬ﺎ ﻣِـ ‪‬ﻦ‬
‫‪‬ﺗ‪‬ﻨ ﱢﻔﺮ‪‬ﺍ«‪،‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ﹸﻛ ﱡﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨﻬ‪‬ﻤ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﻤِﻠﻪِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹸﻛ ﱡﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ِﺇﺫﹶﺍ ﺳ‪‬ﺎ ‪‬ﺭ ﻓِﻲ ﹶﺃ ‪‬ﺭ ِ‬
‫ﺿ ِﻪ ﹶﻗﺮِﻳﺒ‪‬ﺎ ِﻣ ‪‬ﻦ ﺻ‪‬ﺎ ِﺣﺒِ ِﻪ ﹶﺃﺑِﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻳﺴِـ ‪‬ﲑ‬ ‫ﺴﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﹶﻓﺴ‪‬ﺎ ‪‬ﺭ ‪‬ﻣﻌ‪‬ﺎ ﹲﺫ ﻓِﻲ ﹶﺃ ‪‬ﺭ ِ‬
‫ﺙ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﻬﺪ‪‬ﺍ‪ ،‬ﹶﻓ ‪‬‬
‫ﺻ‪‬ﺎ ِﺣِﺒ ِﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹶ‬
‫ﺖ ﻳ‪‬ـﺪ‪‬ﺍ ‪‬ﻩ‬
‫ﺱ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻗ ‪‬ﺪ ‪‬ﺟ ِﻤ ‪‬ﻌ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻐﹶﻠِﺘ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ﺟ‪‬ﺎِﻟﺲ‪ ،‬ﻭﹶﻗ ِﺪ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻼ ِﻣﻪِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ﹶﺃ‪‬ﻧ ِﺰ ﹸﻝ‬ ‫ﺲ ﹶﺃ‪‬ﻳ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺇ ‪‬ﺳ ﹶ‬ ‫ِﺇﻟﹶﻰ ‪‬ﻋ‪‬ﻨ ِﻘﻪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻣﻌ‪‬ﺎ ﹲﺫ‪ :‬ﻳ‪‬ﺎ ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫ﻚ ﻓﹶﺎ‪‬ﻧ ِﺰﻝﹾ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ِﺰ ﹸﻝ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻘ‪‬ﺘﻞﹶ‪ ،‬ﻓﹶﹶﺄ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻪ ﹶﻓ ﹸﻘِﺘﻞﹶ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻘ‪‬ﺘﻞﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺟِﻲ َﺀ ِﺑ ِﻪ ِﻟ ﹶﺬِﻟ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎﺫﹸ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻧ‪‬ﺎ ‪‬ﻡ ﹶﺃ ‪‬ﻭ ﹶﻝ ﺍﻟﱠﻠ‪‬ﻴﻞِ‪،‬‬ ‫ﻒ ‪‬ﺗ ﹾﻘ ‪‬ﺮﹸﺃ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻒ ‪‬ﺗ ﹾﻘ ‪‬ﺮﹸﺃ ﺍﻟ ﹸﻘﺮ‪‬ﺁﻥﹶ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ‪‬ﺗ ﹶﻔ ‪‬ﻮﹸﻗ ‪‬ﻪ ‪‬ﺗ ﹶﻔ ‪‬ﻮﻗﹰﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺐ‬
‫ﺐ ﻧ‪‬ـ ‪‬ﻮ ‪‬ﻣﺘِﻲ ﹶﻛﻤ‪‬ـﺎ ﹶﺃ ‪‬ﺣ‪‬ﺘﺴِـ ‪‬‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِـﻲ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺣ‪‬ﺘﺴِـ ‪‬‬ ‫ﺖ ‪‬ﺟ ‪‬ﺰﺋِﻲ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬ﻮﻡِ‪ ،‬ﹶﻓﹶﺄ ﹾﻗ ‪‬ﺮﹸﺃ ﻣ‪‬ﺎ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﻀ‪‬ﻴ ‪‬‬‫ﹶﻓﹶﺄﻗﹸﻮ ‪‬ﻡ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﻗ ‪‬‬
‫ﻭﺍ‪‬ﺘﻤﻌﺎﺕ 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 ﻷ‪‬ﺎ ﺗـﻨﻜﻤﺶ ﻧﻜﻮﺻـﹰﺎ ﺇﱃ‬
‫ﺩﺍﺧﻠﻬﺎ ﺍﳊﺰﻳﻨﺔ‪ ،‬ﻭﺗﺘﻠﺒﺲ ﺑﺎﻟﻴﺄﺱ ﺇﻥ ﻃﺎﻝ ﺍﻟﻘﻬﺮ ﻭﺍﻣﺘﺪ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﲦﺔ ﺑﻴﺌﺔ ﺗﻨﺘﺞ ﺍﻹﺑﺪﺍﻉ ﻭﺗﻘﻮ‪‬ﻳـﻪ‬
‫ﺳﻮﻯ ﺑﻴﺌﺔ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﳊﺒﻮﺭ ﻭﺍﻷﻣﻞ‪ ،‬ﻓﻬﺬﻩ ﺑﻴﺌﺔ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻷﻥ ﺍﻟﻨﻔﺲ ﺍﳌﺒﺘﻬﺠﺔ ﻫﻲ ﺍﻟﱵ ﺗﻔﻜـﺮ‬
‫ﺑﺎﻹﺑﺪﺍﻉ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺗﻨﻄﻠﻖ ﻣﻦ ﳘﻮﻡ ﺫﺍ‪‬ﺎ ﺇﱃ ﻏﲑﻫﺎ ﺑﺎﳊﺐ ﻭﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺍﻟﻘﻬﺮ ﻭﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﻌﻨـﻒ ﻭﺇﻥ‬
‫ﺣﻘﻘﺖ ﺑﻴﺌﺘﻬﻢ ﺑﻌﺾ ﺍﻟﻨﺘﺎﺋﺞ ﺣﻴﻨﹰﺎ ﺇﻻ ﺃ‪‬ﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺪﻭﻡ‪ ،‬ﻓﺎﳋﻮﻑ ﺇﻥ ﻃﺎﻝ ﺇﻣﺎ ﺃﻥ ﻳﺘﺤﻮﻝ ﺇﱃ ﻣﺮﺽ‬
‫ﻭﻭﺳﻮﺍﺱ ﻗﻬﺮﻱ ﻭﺇﻣﺎ ﺑﺎﳌﺨﺎﻟﻔﺔ ﻭﺍﻻﻧﻘﻼﺏ ﺣﲔ ﻳﺘﻢ ﺍﻟﺘﺠﺎﻭﺯ‪.‬‬
‫ﺍ‪‬ﺘﻤﻊ 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.‬‬

‫‪ - ١٣٢‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(٣١٣٦ /٨‬‬

‫‪ - ١٣٣‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ١٤٣٨ - ٤٣٤١(٥٢٠ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ ﺑﺎﺏ ﰲ ﺍﻷﻣﺮ‬
‫ﺑﺎﻟﺘﻴﺴﲑ ﻭﺗﺮﻙ ﺍﻟﺘﻨﻔﲑ‪ .‬ﻭﰲ ﺍﻷﺷﺮﺑﺔ ﺑﺎﺏ ﺑﻴﺎﻥ ﺃﻥ ﻛﻞ ﻣﺴﻜﺮ ﲬﺮ ﺭﻗﻢ ‪) ١٧٣٣‬ﳐﻼﻑ( ﺇﻗﻠﻴﻢ ﻓﻜﺎﻥ ﻣﻌﺎﺫ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻠﺠﻬﺔ ﺍﻟﻌﻠﻴﺎ ﺇﱃ‬
‫ﺻﻮﺏ ﻋﺪﻥ ﻭﺃﺑﻮ ﻣﻮﺳﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻠﺠﻬﺔ ﺍﻟﺴﻔﻠﻲ‪) .‬ﺃﺣﺪﺙ ﺑﻪ ﻋﻬﺪﺍ( ﺟﺪﺩ ﺍﻟﻌﻬﺪ ﺑﺰﻳﺎﺭﺗﻪ‪) .‬ﺃﱘ( ﺃﻱ ﺷﻲﺀ‪) .‬ﺃﺗﻔﻮﻗﻪ( ﺃﻻﺯﻡ ﻗﺮﺍﺀﺗـﻪ‬
‫ﻟﻴﻼ ﻭ‪‬ﺎﺭﺍ ﺷﻴﺌﺎ ﺑﻌﺪ ﺷﻲﺀ ﻭﻻ ﺃﻗﺮﺃ ﻭﺭﺩﻱ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻣﺄﺧﻮﺫ ﻣﻦ ﻓﻮﺍﻕ ﺍﻟﻨﺎﻗﺔ ﻭﻫﻮ ﺃﻥ ﲢﻠﺐ ﰒ ﺗﺘﺮﻙ ﺳﺎﻋﺔ ﺣﱴ ﳚﺘﻤﻊ ﻟﺒﻨﻬﺎ ﰒ ﲢﻠـﺐ‬
‫ﻭﻫﻜﺬﺍ‪) .‬ﻓﺄﺣﺘﺴﺐ( ﺃﻃﻠﺐ ﺍﻟﺜﻮﺍﺏ‪) .‬ﻧﻮﻣﱵ( ﻓﺘﺮﺓ ﻧﻮﻣﻲ(‬

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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 ﻭﺍﻟﺴﻴ‪‬ﺪ‬
‫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 ﻭ‪‬ﺬﺍ 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 ﻳﺼﻮ‪‬ﺏ 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 ﺇﺧﻮﺍ‪‬ﻢ 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

‫‪ - ١٣٤‬ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )‪(٧ /١‬‬

‫‪ - ١٣٥‬ﻳﻘﺼﺪ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻮﰲ ﺍﳋﺮﺍﰲ‬

‫‪٨٦‬‬
‫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 ﺣﺮ‪‬ﻛﺘ‪‬ﻪ 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
‫ﺴﻌ‪‬ﻮﻥ 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 ﻭﺇﺑﺪﺍﻋ‪‬ﺎﻫﺎ ﻭﺩﻭﺍﻣ‪‬ﻬﺎ‪ ،‬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 ِﻔﻴ‪‬ـ ِﺔ‬
‫ﻀﻴِﻴ ِﻖ ﻓِﻲ ﹸﺃﻣ‪‬ﻮ ِﺭ ﺍﹾﻟ ِﻤﻠﱠـ ِﺔ ﺍﹾﻟ ‪‬‬‫ﺝ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺤ ‪‬ﺮ ِ‬‫ﺿ ‪‬ﺪﹲﺓ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻋ ‪‬ﺪ ِﻡ ﺍﹾﻟ ‪‬‬ ‫ﺚ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ﹸﺔ ‪‬ﻣ‪‬ﺘﻌ‪‬ﺎ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ‪‬ﻲ‪ :‬ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ﹸ‬
‫ﺝ{ ]ﺍﳊﺞ‪ [٧٨ :‬ﻣ ﹾﻔﻌ‪‬ﻮ ﹲﻝ ﹶﺃ ‪‬ﻭﻝﹲ‪ ،‬ﻭ )ﻓِﻲ‬ ‫ﺤﺔِ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ } :‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬ ‫ﺴ ‪‬ﻤ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺸﻴ‪‬ﻮﻉِ‪ ،‬ﻭ ) ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ( ‪‬ﻣ‪‬ﺘ ‪‬ﻌﻠﱢـ ‪‬ﻖ ﺑِـ ِﻪ ﻗﹸـ ‪‬ﺪ ‪‬ﻡ‬ ‫ﺝ( ﻟِﻠ ‪‬‬ ‫ﺕ ) ِﻣ ‪‬ﻦ( ِﻟﻠﹾﺎ ‪‬ﺳِﺘ ‪‬ﻐﺮ‪‬ﺍﻕِ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻨ ِﻜ ‪‬ﲑ ﻓِﻲ ) ‪‬ﺣ ‪‬ﺮ ٍ‬ ‫ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ( ﺛﹶﺎﻥٍ‪ ،‬ﻭﺯِﻳ ‪‬ﺪ ‪‬‬
‫ﺝ ‪‬ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ‬ ‫ﺤ ‪‬ﺮ ‪‬‬
‫ﺻﺔﹰ‪ ،‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻊ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ﺧ‪‬ﺎ ‪‬‬
‫ِﻟﻠﹾﺎ ‪‬ﺧِﺘﺼ‪‬ﺎﺹِ‪ ،‬ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ﻗِﻴ ﹶﻞ ‪‬ﻭ ‪‬ﺳ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜﻢ‪ ‬ﺩِﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻳ‪‬ﺎ ﹸﺃ ‪‬ﻣ ﹶﺔ ‪‬ﻣ ‪‬‬
‫ﲔ ﻓِﻴﻤ‪‬ـﺎ ‪‬ﻧ ﹶﻘﻠﹶـ ‪‬ﻪ‬ ‫ﻱ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ِﻔ ‪‬‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹶﺃ ِ‬ ‫ﺤ ‪‬‬ ‫ﻒ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﺴﹶﻠ ِ‬ ‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﹶﺃﻳ‪‬ﺎ ﻛﹶﺎﻥﹶ‪ ،‬ﹶﻓ ﹶﻈ ‪‬ﻬ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ‪‬ﺗ ‪‬ﺮﺟِﻴ ‪‬ﺢ ِﻓ ‪‬ﻌ ِﻞ ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟ ‪‬‬
‫ﺠ‪‬ﺘﻬِـ ِﺪ‬ ‫ﻁ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸـﻮ ﹶﻥ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬ ‫ﺸ‪‬ﺘ ‪‬ﺮ ﹸ‬
‫ﺡ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ؛ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﺮ ِ‬ ‫ﺿ ِﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬‫ﻱ ﻓِﻲ ﺍﻟ ‪‬ﺮ ‪‬ﻭ ‪‬‬ ‫ﺤﻴِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬ ‫ﺸ‪‬ﻴ ‪‬ﺦ ‪‬ﻣ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺐ ِﺇﻟﹶﻰ ‪‬ﻣ ﹾﺬ ‪‬ﻫﺐٍ؟ ِﺇ ﹾﻥ ﹸﻗ ﹾﻠﻨ‪‬ـﺎ‪:‬‬ ‫ﺐ ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ِﻟ ﹾﻠ ‪‬ﻤ ﹶﻘﱢﻠ ِﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻘ ﹶﻞ ِﻣﻦ‪ ‬ﻣ ﹾﺬ ‪‬ﻫ ٍ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤﺬﹶﺍ ِﻫ ‪‬‬‫ﺐ ‪‬ﻣ ‪‬ﺪ ‪‬ﻭﻥﹲ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﻭ‪‬ﻧ ِ‬ ‫‪‬ﻣﺬﹾ ‪‬ﻫ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﹶﻇ‪‬ﻨ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﺜﱠﺎِﻧ ‪‬ﻲ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ؛ ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﺑ‪‬ـ ﹾﻞ ‪‬ﻳﺠِـﺐ‪ ،‬ﻭِﺇ ﹾﻥ‬ ‫ﺐ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ‪ ،‬ﻭ ﹶﻏﹶﻠ ‪‬‬
‫‪‬ﻳ ﹾﻠ ‪‬ﺰ ‪‬ﻣ ‪‬ﻪ ﺍﻟِﺎ ‪‬ﺟِﺘﻬ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﹶﻃﹶﻠ ِ‬
‫ﺠ‪‬ﺘ ِﻬﺪ‪‬ﺍ ﻓِﻲ ‪‬ﻣﺴ‪‬ﺎِﺋ ﹶﻞ‬ ‫‪‬ﺧ‪‬ﻴ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻩ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﹶﻟ ‪‬ﻮ ﹶﻗﱠﻠ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ِﺔ ‪‬ﻫﺬﹶﺍ ﹶﺃﻳ‪‬ﺎﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃﻳ‪‬ﺎﻣ‪‬ﺎ‪ ،‬ﻭﹶﻟﻮ‪ ‬ﹶﻗﱠﻠ ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫ﺠ‪‬ﺘ ِﻬﺪ‪‬ﺍ ِﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪‬ﺧ‪‬ﻴ ‪‬ﺮﻧ‪‬ﺎﻩ‪ ،‬ﹶﻟ ِﻜﻦِ ﺍﹾﻟﹸﺄﺻ‪‬ﻮِﻟﻴ‪‬ﻮ ﹶﻥ ‪‬ﻣ‪‬ﻨﻌ‪‬ﻮﺍ ِﻣﻨ‪‬ـﻪ‪ ،‬ﻭ ‪‬ﺣﻜﹶـﻰ‬ ‫ﻭ‪‬ﺁ ‪‬ﺧ ‪‬ﺮ ﻓِﻲ ‪‬ﻣﺴ‪‬ﺎِﺋ ٍﻞ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ‪ ،‬ﻭ‪‬ﺍﺳ‪‬ﺘﻮ‪‬ﻯ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ ‪‬ﻖ ِﺑﻪِ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ‬
‫ﺐ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﻫ ‪‬ﻮﻥﹸ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔ ‪‬‬
‫ﺤ ‪‬ﻖ‪ :‬ﻓِﻴﻤ‪‬ﺎ ِﺇﺫﹶﺍ ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ٍ‬ ‫ﺍﹾﻟﺤ‪‬ﺎِﻧ ِﻄ ‪‬ﻲ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ِﺇ ‪‬ﺳ ‪‬‬
‫ﺹ ﻣِـ ‪‬ﻦ‬
‫ﺸﺨ‪‬ﻮ ‪‬‬ ‫ﲔ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟ ‪‬ﺮﺷِﻴ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﻚ‪ِ :‬ﺣ ‪‬‬ ‫ﻀ ‪‬ﺪ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﺘ ‪‬ﺮﺟِﻴ ‪‬ﺢ ﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﹾﻟِﺈﻣ‪‬ﺎ ِﻡ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺴ ‪‬ﻖ ِﺑﻪِ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ ‪‬‬ ‫ﹶﺃﺑِﻲ ‪‬ﺣﻨِﻴ ﹶﻔ ﹶﺔ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ﹾﻔ ‪‬‬
‫ﺱ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ﱠﻃِﺄ ﹶﻛﻤ‪‬ـﺎ‬‫ﺖ ﹶﺃ ﹾﻥ ﹶﺃﺣ‪ِ ‬ﻤ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺝ ‪‬ﻣﻌِﻲ ﹶﻓِﺈﻧ‪‬ﻲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻣ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻕ ؛ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻌﺮ‪‬ﺍ ِ‬

‫‪٨٧‬‬
‫ﻚ ‪‬ﺳﺒِﻴ ﹲﻞ ؛ ِﻟﹶﺄ ﱠﻥ‬
‫ﻚ ِﺇﻟﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺲ ﹶﻟ ‪‬‬‫ﺱ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ﱠﻃِﺄ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺱ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ؛ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﻤ ﹸﻞ ﺍﻟﻨ‪‬ﺎ ِ‬‫‪‬ﺣ ‪‬ﻤ ﹶﻞ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪١٣٦‬‬
‫ﺼ ٍﺮ ِﻋ ﹾﻠ ‪‬ﻢ‪."...‬‬
‫ﺤ ‪‬ﺪﺛﹸﻮﺍ ﹶﻓ ِﻌ‪‬ﻨ ‪‬ﺪ ﹸﻛ ﱢﻞ ﹶﺃ ‪‬ﻫ ِﻞ ِﻣ ‪‬‬
‫ﺏ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﺍ ﹾﻓ‪‬ﺘ ‪‬ﺮﻗﹸﻮﺍ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣﺼ‪‬ﺎﺭِ‪ ،‬ﹶﻓ ‪‬‬
‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﹶﺃ ‪‬‬
‫ــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻣﺜﹶﻞ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‬
‫ﺴِﻠ ِﻤﲔ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﻴﻬ‪‬ﻮﺩِ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ‪ ،‬ﹶﻛ ‪‬ﻤﹶﺜ ِﻞ ‪‬ﺭ ‪‬ﺟ ٍﻞ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ " :‬ﻣﹶﺜ ﹸﻞ ﺍ ﹸﳌ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺭ ِ‬
‫ﻒ ﺍﻟ‪‬ﻨﻬ‪‬ﺎﺭِ‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﻻ‬
‫ﺼ ِ‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ‪‬ﺟ ‪‬ﺮ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﻠﹰﺎ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ‪‬ﻴﻞِ‪ ،‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺟ ٍﺮ ‪‬ﻣ ‪‬ﻌﻠﹸﻮﻡٍ‪ ،‬ﹶﻓ ‪‬ﻌ ِﻤﻠﹸﻮﺍ ﹶﻟ ‪‬ﻪ ِﺇﻟﹶﻰ ِﻧ ‪‬‬
‫ﺖ ﹶﻟﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻋ ِﻤ ﹾﻠﻨ‪‬ﺎ ﺑ‪‬ﺎ ِﻃﻞﹲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ :‬ﹶﻻ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﺍ‪ ،‬ﹶﺃ ﹾﻛ ِﻤﻠﹸﻮﺍ ‪‬ﺑ ِﻘ‪‬ﻴ ﹶﺔ ‪‬ﻋ ‪‬ﻤِﻠﻜﹸـﻢ‪،‬‬ ‫ﺣ‪‬ﺎ ‪‬ﺟ ﹶﺔ ﹶﻟﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟ ِﺮ ‪‬ﻙ ﺍﱠﻟﺬِﻱ ‪‬ﺷ ‪‬ﺮ ﹾﻃ ‪‬‬
‫ﻼ ‪‬ﺑ ِﻘ‪‬ﻴ ﹶﺔ ‪‬ﻳ ‪‬ﻮ ِﻣ ﹸﻜﻤ‪‬ﺎ ‪‬ﻫﺬﹶﺍ‬
‫‪‬ﻭ ‪‬ﺧﺬﹸﻭﺍ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﻛﹶﺎ ِﻣﻠﹰﺎ‪ ،‬ﹶﻓﹶﺄ‪‬ﺑﻮ‪‬ﺍ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮﻛﹸﻮﺍ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ‪‬ﺟ ‪‬ﺮ ﹶﺃ ِﺟ ‪‬ﲑ‪‬ﻳ ِﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫﻢ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ‪ :‬ﹶﺃ ﹾﻛ ِﻤ ﹶ‬
‫ﻚ ﻣ‪‬ﺎ ‪‬ﻋ ِﻤ ﹾﻠﻨ‪‬ـﺎ‬ ‫ﺼﺮِ‪ ،‬ﻗﹶﺎ ﹶﻻ‪ :‬ﹶﻟ ‪‬‬ ‫ﻼ ِﺓ ﺍﻟ ‪‬ﻌ ‪‬‬
‫ﺻﹶ‬ ‫ﲔ ‪‬‬ ‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺟﺮِ‪ ،‬ﹶﻓ ‪‬ﻌ ِﻤﻠﹸﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﺣ ‪‬‬ ‫‪‬ﻭﹶﻟ ﹸﻜﻤ‪‬ﺎ ﺍﱠﻟﺬِﻱ ‪‬ﺷ ‪‬ﺮ ﹾﻃ ‪‬‬
‫ﻼ ‪‬ﺑ ِﻘ‪‬ﻴ ﹶﺔ ‪‬ﻋ ‪‬ﻤﻠِ ﹸﻜﻤ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﺑ ِﻘ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﻬ‪‬ـﺎ ِﺭ ﺷ‪‬ـ ‪‬ﻲ ٌﺀ‬
‫ﺖ ﹶﻟﻨ‪‬ﺎ ﻓِﻴﻪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻤﺎ‪ :‬ﹶﺃ ﹾﻛ ِﻤ ﹶ‬ ‫ﻚ ﺍ َﻷ ‪‬ﺟ ‪‬ﺮ ﺍﱠﻟﺬِﻱ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫ﺑ‪‬ﺎ ِﻃﻞﹲ‪ ،‬ﻭﹶﻟ ‪‬‬
‫ﺖ ﺍﻟﺸ‪‬ـ ‪‬ﻤﺲ‪،‬‬ ‫ﺴﲑ‪ ،‬ﹶﻓﹶﺄ‪‬ﺑﻴ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ‪‬ﺟ ‪‬ﺮ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮﺍ ﹶﻟ ‪‬ﻪ ‪‬ﺑ ِﻘ‪‬ﻴ ﹶﺔ ‪‬ﻳ ‪‬ﻮ ِﻣ ِﻬﻢ‪ ،‬ﹶﻓ ‪‬ﻌ ِﻤﻠﹸﻮﺍ ‪‬ﺑ ِﻘ‪‬ﻴ ﹶﺔ ‪‬ﻳ ‪‬ﻮ ِﻣ ِﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ـﻰ ﻏﹶﺎﺑ‪‬ـ ِ‬
‫‪‬ﻳ ِ‬
‫ﻚ ‪‬ﻣﹶﺜﹸﻠ ‪‬ﻬﻢ‪ ،‬ﻭ ‪‬ﻣﹶﺜ ﹸﻞ ﻣ‪‬ﺎ ﹶﻗِﺒﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﻟﻨ‪‬ـﻮ ِﺭ "‪ ١٣٧‬ﺍﳊـﺮﺹ ﻋﻠـﻰ‬ ‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ ‪‬ﻤﻠﹸﻮﺍ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ﺍﻟ ﹶﻔﺮِﻳ ﹶﻘ‪‬ﻴ ِﻦ ِﻛﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ‪ ،‬ﹶﻓ ﹶﺬِﻟ ‪‬‬
‫ﺍﻟﻨﻬﺎﻳﺎﺕ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﲟﻘﺪﺍﺭ ِﻫﻤ‪‬ﺔ 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 ﺃﺻﺎ‪‬ﺎ ﻟﻈﻰ ﺍﻟﻌﻤﻞ ﻭﻗﺴﻮﺗ‪‬ﻪ 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{‬ ‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳﹶﻠﻘﱠﺎﻫ‪‬ﺎ ِﺇﻟﱠﺎ ﺫﹸﻭ ‪‬ﺣ ﱟ‬ ‫ﺃﻣﺮﺍﺽ ﺍﻟﻨﻔﻮﺱ ﻭﻋﺪﻡ ﺛﻘﺘﻬﺎ ﺑﺎﳊﻖ ﻧﻔﺴﻪ‪ } ،‬ﻭﻣ‪‬ﺎ ‪‬ﻳﹶﻠﻘﱠﺎﻫ‪‬ﺎ ِﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬
‫]ﻓﺼﻠﺖ‪ ،[٣٥ :‬ﻓﺎﻟﺼﱪ ﻫﻮ ﻭﻗﻮﺩ ﺍﻟﺜﺒﺎﺕ‪ ،‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃِﺋ ‪‬ﻤ ﹰﺔ ‪‬ﻳ ‪‬ﻬﺪ‪‬ﻭ ﹶﻥ ِﺑﹶﺄ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ﹶﻟﻤ‪‬ﺎ‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﺑِﺂﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ﻳ‪‬ﻮِﻗﻨ‪‬ﻮ 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 ﹶﻜﺒ‪‬ﺪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ‪} :‬ﹶﺃ ‪‬ﻡ‬
‫ﻀﺮ‪‬ﺍ ُﺀ ‪‬ﻭ ‪‬ﺯﹾﻟ ِﺰﻟﹸﻮﺍ ‪‬ﺣﺘ‪‬ﻰ‬
‫ﺴ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ‪‬ﺒ ﹾﺄﺳ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﻳ ﹾﺄِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧﹶﻠﻮ‪‬ﺍ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬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 ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻣﺘ‪‬ﻰ ‪‬ﻧ ‪‬‬
‫ﻻ ﻳﻜﻮﻥ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻴﺴﺮ ﻭﺍﻟﻔﺘﺢ ﺣﱴ ﺗ‪‬ﺼ ﹶﻞ ﺫﺭﻭ ﹸﺓ ﺍﻻﺑﺘﻼﺀ ﺃﻗﺼﺎﻫﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﻦ ﺍﻟﺜﻼﺛﺔ ﺍﻟﹼﺬﻳﻦ ‪‬ﺧﻠﱢﻔﺖ‬

‫‪ - ١٣٦‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(٢٤٢٢ /٦‬‬

‫‪ - ١٣٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ] ( ٢٢٧١)(٩٠ /٣‬ﺵ )ﻭﻣﺎ ﻋﻤﻠﻨﺎ ﺑﺎﻃﻞ( ﺃﺑﻄﻠﻨﺎﻩ ﻭﻛﺄﻧﻪ ﱂ ﻳﻜﻦ‪) .‬ﺍﻟﻨﻮﺭ( ﻧﻮﺭ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﳊﻖ[‬

‫‪٨٨‬‬
‫ﺖ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﺖ ‪‬ﻭﺿ‪‬ـﺎﹶﻗ ‪‬‬‫ﺽ ِﺑﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺣﺒ‪‬ـ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﺗﻮﺑﺘﻬﻢ‪ } :‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ِﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧﱢﻠﻔﹸﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺿ‪‬ﺎﹶﻗ ‪‬‬
‫ﺏ ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ{ ]ﺍﻟﺘﻮﺑـﺔ‪:‬‬‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻟ‪‬ﻴﺘ‪‬ﻮﺑ‪‬ﻮﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬
‫ﺠﹶﺄ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹸﺛ ‪‬ﻢ ﺗ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻣ ﹾﻠ ‪‬‬
‫ﹶﺃ‪‬ﻧ 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 ﹾﻛﺮ‪‬ﻯ ﺍﻟﺪ‪‬ﺍ ِﺭ { ]ﺹ‪:‬‬
‫ﺼﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺑﺨ‪‬ﺎِﻟ ‪‬‬
‫ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺩﻳﻦ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻗﺎﻝ ﻋﻦ ﺃﺻﺤﺎﺑﻪ‪ِ } :‬ﺇﻧ‪‬ﺎ 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 ﻭ‪‬ﺭ‪‬ﺍﺙ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻓﻴ‪‬ﺒﺴﻂ 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 ﻳ‪‬ﻤﺪﺡ ﺇﻥ ﱂ ﻳﻮﺍﺻﻞ‪ ،‬ﻓﺎﻟﺴﺎﺑﻘﻮﻥ ﻓﻀﻠﻬﻢ ﺑﺎﻟﺜﺒﺎﺕ ﺣﱴ ﺍﻟﻴﻘﲔ‪ ،‬ﺃﻣﺎ ﲡﺎﺭ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﺍﻫﺐ ﻭﺍﻟﺰﻣﻦ ﺍﳋﺎﱄ ﻭﻫﻢ ﰲ ﻋﺪﻭﺓ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻓﻬﺆﻻﺀ ﺫﻣ‪‬ﻬﻢ ﺃﻭﱃ ﻣﻦ ﻏﲑﻫﻢ ﻷ‪‬ﻢ 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 ﻗﻮ‪‬ﻢ 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 ﺃﺻﺎ‪‬ﻢ ﻣﺎ ﺃﺻﺎ‪‬ﻢ‪ ،‬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 ﺍ‪‬ﺎﻫﺪ ﺃﻥ ﻳﺮﻛﻦ ﻋﻠﻰ ﺗﺎﺭﳜﻪ‬
‫ﻭﻳﻀﻊ ﺍﻟﺴﻼﺡ ﻓﺈﻥ ﰲ ﺫﻟﻚ ﺿﻴﺎﻉ ﺃﺟﺮﻩ ﻭﺫﻫﺎﺏ ﻓﻀﻠﻪ‪.‬‬

‫‪ - ١٣٨‬ﺇﻧﺎ ﺧﺼﺼﻨﺎﻫﻢ ﲞﺎﺻﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﺣﻴﺚ ﺟﻌﻠﻨﺎ ﺫﻛﺮﻯ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﰲ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻓﻌﻤﻠﻮﺍ ﳍﺎ ﺑﻄﺎﻋﺘﻨﺎ‪ ،‬ﻭﺩﻋﻮﺍ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺫﻛﱠـﺮﻭﻫﻢ‬
‫‪‬ﺎ‪ .‬ﻭﺇ‪‬ﻢ 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 ﻗﻠﻮ‪‬ﻢ 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 ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ‪،‬‬
‫ﺑﻘﻮﻟﻪ‪) :‬ﱂ ﻳﻔﺮ ﺃﺣﺪ ﻓﺮﻳﻪ(‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﺳ‪‬ﺎِﻟ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠﻪِ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺭ ِ‬
‫ﺾ ‪‬ﻧ ‪‬ﺰﻋِـ ِﻪ‬
‫ﻉ ﹶﺫﻧ‪‬ﻮﺑ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹶﺫﻧ‪‬ﻮ‪‬ﺑ‪‬ﻴﻦِ‪ ،‬ﻭﻓِـﻲ ‪‬ﺑﻌ‪‬ـ ِ‬ ‫ﺻﻌِﻴﺪٍ‪ ،‬ﹶﻓﻘﹶﺎ ‪‬ﻡ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﻓ‪‬ﻨ ‪‬ﺰ ‪‬‬
‫ﲔ ﻓِﻲ ‪‬‬ ‫ﺠ‪‬ﺘ ِﻤ ِﻌ ‪‬‬
‫ﺱ ‪‬ﻣ ‪‬‬
‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ » :‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺱ ‪‬ﻳ ﹾﻔﺮِﻱ ﹶﻓ ِﺮ‪‬ﻳ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ‬
‫ﺖ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻏ ‪‬ﺮﺑ‪‬ﺎ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ‪‬ﻋ‪‬ﺒ ﹶﻘ ِﺮﻳ‪‬ﺎ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺿ ‪‬ﻌﻒ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﺬﻫ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻓﹶﺎ ‪‬ﺳﺘ‪‬ﺤ‪‬ﺎﹶﻟ ‪‬‬‫‪‬‬
‫ﻉ ﹶﺃﺑ‪‬ـﻮ ‪‬ﺑﻜﹾـ ٍﺮ ﹶﺫﻧ‪‬ﻮﺑ‪‬ـﺎ ﹶﺃ ‪‬ﻭ‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ » :‬ﹶﻓﻨ‪‬ـ ‪‬ﺰ ‪‬‬ ‫ﺱ ِﺑ ‪‬ﻌ ﹶﻄ ٍﻦ«‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻡ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺿ ‪‬ﺮ ‪‬‬
‫‪‬‬
‫ﹶﺫﻧ‪‬ﻮ‪‬ﺑ‪‬ﻴ ِ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 ﹶﻔﺤ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ـ ﹾﺄِﺗ ‪‬ﻲ ﺍﻟﻠﱠـ ‪‬ﻪ ﺑِـﹶﺄ ‪‬ﻣ ِﺮ ِﻩ{‬
‫ﺑﻐﲑﻩ‪ :‬ﻫﻞ ﻫﻮ ﻧﺴﺦ ﰲ ﺣﻘﻪ‪ ،‬ﺃﻡ ﻻ؟ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻓﹶﺎ ‪‬ﻋﻔﹸﻮﺍ ﻭ‪‬ﺍ ‪‬‬
‫]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
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‫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 ﺃ‪‬ﻢ ﻛﻔﺮﻭﺍ ﻭﺗﻮﻟﻮﺍ‪ ،‬ﻭﺍﺳﺘﻐﲎ ﺍﷲ ﻋﻨﻬﻢ‪ .‬ﻭﻫﺬﺍ ﻣـﻦ‬
‫ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ ﻭﺇﺭﺍﺩﺓ ﻻﺯﻣﻪ‪ ،‬ﻷﻥ ﻻﺯﻣﻪ ‪‬ﺗﺮ‪‬ﻙ 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

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‫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 ،‬ﻭﺍﺳﺘ‪‬ﺪﻝ 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
‫ﻗﻄﻌ‪‬ﺎ‪،‬‬
‫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 ،‬ﻓﺈ‪‬ﻢ ﳌﺎ ﺑﻌﺚ ﻋﻴﺴﻰ ﻛﻔﺮﻭﺍ ﺑﻪ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺗﻔﻀﻴﻞ‬
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‫ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺗﻮﻓﲑ ﺃﺟﺮﻫﺎ ﻣﻊ ﻗﻠﺔ ﻋﻤﻠﻬﺎ‪ ،‬ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺍﺳﺘﺪﺍﻣﺔ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺇﱃ ﺃﻥ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ‪.‬‬
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‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻳﻌﻘﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺎﻓﻴﺔ ﺭﺃﺱ ﺃﺣﺪﻛﻢ ﺇﺫﺍ ﻫﻮ ﻧﺎﻡ ﺛﻼﺙ ﻋﻘﺪ‬
‫ﺱ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ‪‬ﻋﻠﹶﻰ ﻗﹶﺎِﻓ‪‬ﻴ ِﺔ ﺭ‪‬ﺍ ِ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ ‪‬ﻌ ِﻘ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺖ ‪‬ﻋ ﹾﻘ ‪‬ﺪﺓﹲ‪ ،‬ﹶﻓِﺈ ﹾﻥ‬
‫ﺤﱠﻠ ‪‬‬‫ﻆ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﺍ‪‬ﻧ ‪‬‬
‫ﻚ ﹶﻟ‪‬ﻴ ﹲﻞ ﹶﻃﻮِﻳﻞﹲ‪ ،‬ﻓﹶﺎ ‪‬ﺭﻗﹸ ‪‬ﺪ ﹶﻓِﺈ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻴ ﹶﻘ ﹶ‬‫ﺏ ﹸﻛ ﱠﻞ ‪‬ﻋ ﹾﻘ ‪‬ﺪ ٍﺓ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬‫ﺙ ‪‬ﻋ ﹶﻘ ٍﺪ ‪‬ﻳﻀ‪ِ ‬ﺮ ‪‬‬ ‫ﻼ ﹶ‬ ‫ﻧ‪‬ﺎ ‪‬ﻡ ﹶﺛ ﹶ‬
‫ﺲ‬
‫ﺚ ﺍﻟـ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺻ‪‬ﺒ ‪‬ﺢ ‪‬ﺧﺒِﻴ ﹶ‬
‫ﺲ ‪‬ﻭِﺇﻟﱠﺎ ﹶﺃ ‪‬‬ ‫ﺐ ﺍﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺻ‪‬ﺒ ‪‬ﺢ ‪‬ﻧﺸِﻴﻄﹰﺎ ﹶﻃ‪‬ﻴ ‪‬‬ ‫ﺖ ‪‬ﻋ ﹾﻘ ‪‬ﺪﺓﹲ‪ ،‬ﹶﻓﹶﺄ ‪‬‬
‫ﺻﻠﱠﻰ ﺍ‪‬ﻧﺤ‪‬ﱠﻠ ‪‬‬ ‫ﺖ ‪‬ﻋ ﹾﻘ ‪‬ﺪﺓﹲ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬‬
‫ﺤﱠﻠ ‪‬‬ ‫ﺿﹶﺄ ﺍ‪‬ﻧ ‪‬‬
‫‪‬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 ﻭﺷﻬﻮﺍ‪‬ﺎ‪ ،‬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
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ‪‬ﻋﻠﹶﻰ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ ‪‬ﻌ ِﻘ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﻃﺎﻝ ﻭﺧﺮﺝ ﻋﻦ ﺣﺪﻩ‪ -‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬

‫‪ - ١٤١‬ﻛﻮﺛﺮ ﺍﳌﻌﺎﱐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٧٥ /٨‬‬

‫‪ - ١٤٢‬ﺍﻷﺣﺎﺩﻳﺚ 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[‬

‫‪٩١‬‬
‫ﻆ‬
‫ﻚ ﹶﻟ‪‬ﻴ ﹲﻞ ﹶﻃﻮِﻳﻞﹲ‪ ،‬ﻓﹶﺎ ‪‬ﺭﹸﻗ ‪‬ﺪ ﻓﹶـِﺈ ِﻥ ﺍﺳ‪‬ـ‪‬ﺘ‪‬ﻴ ﹶﻘ ﹶ‬
‫ﺏ ﹸﻛ ﱠﻞ ‪‬ﻋ ﹾﻘ ‪‬ﺪ ٍﺓ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻀ ِﺮ ‪‬‬‫ﺙ ‪‬ﻋ ﹶﻘ ٍﺪ ‪‬ﻳ ‪‬‬
‫ﻼ ﹶ‬‫ﺱ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ﻧ‪‬ﺎ ‪‬ﻡ ﹶﺛ ﹶ‬
‫ﻗﹶﺎِﻓ‪‬ﻴ ِﺔ ﺭ‪‬ﺍ ِ‬
‫ﺐ‬
‫ﺻ‪‬ﺒ ‪‬ﺢ ‪‬ﻧﺸِـﻴﻄﹰﺎ ﹶﻃﻴ‪‬ـ ‪‬‬ ‫ﺖ ‪‬ﻋ ﹾﻘ ‪‬ﺪﺓﹲ‪ ،‬ﹶﻓﹶﺄ ‪‬‬
‫ﺤﱠﻠ ‪‬‬
‫ﺻﻠﱠﻰ ﺍ‪‬ﻧ ‪‬‬ ‫ﺖ ‪‬ﻋ ﹾﻘ ‪‬ﺪﺓﹲ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬‬
‫ﺤﱠﻠ ‪‬‬‫ﺿﹶﺄ ﺍ‪‬ﻧ ‪‬‬‫ﺖ ‪‬ﻋ ﹾﻘ ‪‬ﺪﺓﹲ‪ ،‬ﹶﻓِﺈﻥﹾ ‪‬ﺗ ‪‬ﻮ ‪‬‬
‫ﺤﱠﻠ ‪‬‬‫ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺍﻟﱠﻠﻪ‪ ،‬ﺍ‪‬ﻧ ‪‬‬
‫‪١٤٣‬‬
‫ﻼ ﹶﻥ«‬
‫ﺴﹶ‬‫ﺲ ﹶﻛ ‪‬‬
‫ﺚ ﺍﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺻ‪‬ﺒ ‪‬ﺢ ‪‬ﺧﺒِﻴ ﹶ‬
‫ﺲ ‪‬ﻭِﺇﻟﱠﺎ ﹶﺃ ‪‬‬
‫ﺍﻟ‪‬ﻨ 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 ﺃ‪‬ﺎ 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 ،‬ﻭﻫﺰﳝﺘ‪‬ﻪ ﺇﺯﺍﻟﺘ‪‬ﻪ‪ ،‬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
‫ﺍﻟﺘﻨﻮ‪‬ﻉ 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 ﹶﻟﺂ‪‬ﻳ ﹰﺔ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ‬
‫ﺱ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻒ ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧ ‪‬ﻪ ﻓِﻴ ِﻪ ِﺷﻔﹶﺎ ٌﺀ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺨ‪‬ﺘِﻠ ‪‬‬
‫ﺏ ‪‬ﻣ ‪‬‬
‫ﺨ ‪‬ﺮﺝ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺑﻄﹸﻮِﻧﻬ‪‬ﺎ ‪‬ﺷﺮ‪‬ﺍ ‪‬‬
‫ﺍﻟﺸﻔﺎﺀ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻳ ‪‬‬
‫‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ 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 ﱡﻛﺮ‪‬ﻩ 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 ﻃﻴ‪‬ﺐ 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 ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ " :‬ﺍ‪‬ﻧ ﹶﻄﻠﹶـ ‪‬ﻖ‬ ‫‪ - ١٤٤‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮﻱ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﺳ‪‬ﺎِﻟ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟﻐ‪‬ـﺎﺭ‪ ،‬ﹶﻓﻘﹶـﺎﻟﹸﻮﺍ‪ِ :‬ﺇﻧ‪‬ـ ‪‬ﻪ ﹶﻻ‬ ‫ﺴ ‪‬ﺪ ‪‬‬ ‫ﳉ‪‬ﺒﻞِ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺨ ‪‬ﺮ ﹲﺓ ِﻣ ‪‬ﻦ ﺍ ﹶ‬
‫ﺻ‪‬‬‫ﺕ ‪‬‬ ‫ﺤ ‪‬ﺪ ‪‬ﺭ ‪‬‬
‫ﺖ ِﺇﻟﹶﻰ ﻏﹶﺎﺭٍ‪ ،‬ﹶﻓ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ‪‬ﻩ ﻓﹶﺎ‪‬ﻧ ‪‬‬ ‫ﻂ ِﻣ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﻭﻭ‪‬ﺍ ﺍ ﹶﳌﺒِﻴ ‪‬‬
‫ﹶﺛﻼﹶﹶﺛ ﹸﺔ ‪‬ﺭ ‪‬ﻫ ٍ‬
‫ﺖ ﹶﻻ ﹶﺃ ﹾﻏﺒِـ ‪‬ﻖ‬ ‫ﺨ ‪‬ﺮ ِﺓ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﺼ‪‬ﺎِﻟ ِﺢ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ﹸﻜﻢ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻥﹶ ﻟِﻲ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ِﻥ ‪‬ﺷ‪‬ﻴﺨ‪‬ﺎ ِﻥ ﹶﻛِﺒﲑ‪‬ﺍﻥِ‪ ،‬ﻭ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺼ‪‬‬ ‫‪‬ﻳ‪‬ﻨﺠِﻴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻫﺬِ ِﻩ ﺍﻟ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ‬‫ﺖ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﹶﻏﺒ‪‬ﻮﹶﻗ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ‪‬ﺗ ‪‬ﻬﻤ‪‬ﺎ ﻧ‪‬ﺎِﺋ ‪‬ﻤ‪‬ﻴ ِﻦ ‪‬ﻭ ﹶﻛ ِﺮ ‪‬ﻫ ‪‬‬
‫ﺤﹶﻠ‪‬ﺒ ‪‬‬
‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ﻧ‪‬ﺎﻣ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺐ ﺷ‪ ‬ﻲ ٍﺀ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ﹸﺃ ِﺭ ‪‬‬ ‫ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻬﻤ‪‬ﺎ ﹶﺃ ‪‬ﻫﻠﹰﺎ‪ ،‬ﻭ ﹶﻻ ﻣ‪‬ﺎﻟﹰﺎ ﹶﻓ‪‬ﻨﺄﹶﻯ ﺑِﻲ ﻓِﻲ ﹶﻃﹶﻠ ِ‬
‫ﺖ‬
‫ﺸ ِﺮﺑ‪‬ﺎ ﹶﻏﺒ‪‬ﻮﹶﻗ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﻥ ﹸﻛﻨ‪‬ـ ‪‬‬
‫ﺠﺮ‪ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ‪‬ﻴ ﹶﻘﻈﹶﺎ‪ ،‬ﹶﻓ ‪‬‬
‫ﻕ ﺍﻟ ﹶﻔ ‪‬‬‫ﺡ ‪‬ﻋﻠﹶﻰ ‪‬ﻳ ‪‬ﺪﻱ‪ ،‬ﹶﺃ‪‬ﻧ‪‬ﺘ ِﻈ ‪‬ﺮ ﺍ ‪‬ﺳﺘِﻴﻘﹶﺎ ﹶﻇ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫ﺖ ﻭ‪‬ﺍﻟ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﹶﺃ ﹾﻏِﺒ ‪‬ﻖ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻬﻤ‪‬ﺎ ﹶﺃ ‪‬ﻫﻠﹰﺎ ﹶﺃ ‪‬ﻭ ﻣ‪‬ﺎﻟﹰﺎ‪ ،‬ﹶﻓﹶﻠِﺒﹾﺜ ‪‬‬
‫ﺝ "‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ " :‬ﻭﻗﹶـﺎ ﹶﻝ‬ ‫ﳋﺮ‪‬ﻭ ‪‬‬ ‫ﺴ‪‬ﺘﻄِﻴﻌ‪‬ﻮ ﹶﻥ ﺍ ﹸ‬ ‫ﺖ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺨ ‪‬ﺮﺓِ‪ ،‬ﻓﹶﺎ‪‬ﻧ ﹶﻔ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﺼ‪‬‬‫ﺤ ‪‬ﻦ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫ﺝ ‪‬ﻋﻨ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻧ ‪‬‬‫ﻚ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﺟ ِﻬﻚ‪ ،‬ﹶﻓ ﹶﻔ ‪‬ﺮ ‪‬‬‫ﺖ ﹶﺫِﻟ ‪‬‬ ‫ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺴِﻨﲔ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ‪‬ﺗِﻨﻲ‪،‬‬
‫ﺖ ِﺑﻬ‪‬ﺎ ‪‬ﺳ‪‬ﻨ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺖ ِﻣﻨ‪‬ﻲ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃﹶﻟ ‪‬ﻤ ‪‬‬ ‫ﺴﻬ‪‬ﺎ‪ ،‬ﻓﹶﺎ ‪‬ﻣ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ‪‬‬
‫ﺱ ِﺇﹶﻟﻲ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺩ‪‬ﺗﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬‫ﺐ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺖ ‪‬ﻋﻢ‪ ،‬ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺖ ﻟِﻲ ِﺑ‪‬ﻨ ‪‬‬ ‫ﺍﻵ ‪‬ﺧ ‪‬ﺮ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺾ ﺍﳋﹶﺎ‪‬ﺗ ‪‬ﻢ ِﺇﻟﱠـﺎ‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹸﻔ ‪‬‬
‫ﺖ‪ :‬ﹶﻻ ﹸﺃ ِﺣ ﱡﻞ ﹶﻟ ‪‬‬‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﺴﻬ‪‬ﺎ‪ ،‬ﹶﻓ ﹶﻔ ‪‬ﻌﹶﻠ ‪‬‬ ‫ﺨﱢﻠ ‪‬ﻲ ‪‬ﺑ‪‬ﻴﻨِﻲ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﻭﻣِﺎﹶﺋ ﹶﺔ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﹶﻓﹶﺄﻋ‪ ‬ﹶﻄ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ ِﻋ ‪‬‬
‫ﺖ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ‬
‫ﺖ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺐ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻋ ﹶﻄ‪‬ﻴﺘ‪‬ﻬ‪‬ﺎ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺖ ﺍﻟ ﱠﺬ ‪‬ﻫ ‪‬‬‫ﺱ ِﺇﹶﻟﻲ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ﹾﻛ ‪‬‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺖ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺼ ‪‬ﺮ ﹾﻓ ‪‬‬
‫ﻉ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻓﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻮﻗﹸﻮ ِ‬
‫ﺤ ‪‬ﺮ ‪‬ﺟ ‪‬‬‫ﺤ ﱢﻘﻪِ‪ ،‬ﹶﻓ‪‬ﺘ ‪‬‬
‫ِﺑ ‪‬‬
‫ﺚ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ‬ ‫ﺝ ِﻣ‪‬ﻨﻬ‪‬ﺎ "‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ " :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺜﱠﺎِﻟ ﹸ‬ ‫ﳋﺮ‪‬ﻭ ‪‬‬‫ﺴ‪‬ﺘﻄِﻴﻌ‪‬ﻮ ﹶﻥ ﺍ ﹸ‬ ‫ﺨ ‪‬ﺮ ﹸﺓ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺼ‪‬‬‫ﺖ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻦ ﻓِﻴﻪِ‪ ،‬ﻓﹶﺎ‪‬ﻧ ﹶﻔ ‪‬ﺮ ‪‬ﺟ ِ‬
‫ﺝ ‪‬ﻋﻨ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫‪‬ﻭ ‪‬ﺟ ِﻬﻚ‪ ،‬ﻓﹶﺎ ﹾﻓ ‪‬ﺮ ‪‬‬
‫ﲔ‬
‫ﺕ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍ َﻷ ‪‬ﻣﻮ‪‬ﺍﻝﹸ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀﻧِﻲ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺣِـ ٍ‬‫ﺕ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻩ ‪‬ﺣﺘ‪‬ﻰ ﹶﻛﹸﺜ ‪‬ﺮ ‪‬‬ ‫ﺕ ﹸﺃ ‪‬ﺟﺮ‪‬ﺍﺀَ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻋ ﹶﻄ‪‬ﻴ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻫ‪ ‬ﻢ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻪ ‪‬ﻭ ﹶﺫ ‪‬ﻫﺐ‪ ،‬ﹶﻓﹶﺜ ‪‬ﻤ ‪‬ﺮ ‪‬‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫ﺉ ﺑِـﻲ‪،‬‬
‫ﺴ‪‬ﺘ ‪‬ﻬ ِﺰ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ‪ :‬ﹸﻛ ﱡﻞ ﻣ‪‬ﺎ ‪‬ﺗﺮ‪‬ﻯ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﺮ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍ ِﻹِﺑ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﺒ ﹶﻘ ِﺮ ﻭ‪‬ﺍﻟ ‪‬ﻐ‪‬ﻨ ِﻢ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗِﻴﻖِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﺩ ِﺇﹶﻟ ‪‬ﻲ ﹶﺃ ‪‬ﺟﺮِﻱ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺝ ‪‬ﻋﻨ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻧﺤ‪‬ـ ‪‬ﻦ‬
‫ﻚ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﺟ ِﻬﻚ‪ ،‬ﻓﹶﺎ ﹾﻓ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﺫِﻟ ‪‬‬
‫ﺖ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺉ ِﺑﻚ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ﹸﻛﱠﻠﻪ‪ ،‬ﹶﻓﺎ ‪‬ﺳﺘ‪‬ﺎﹶﻗﻪ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ِﻣﻨ‪ ‬ﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻓِﺈ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬‫ﺖ‪ِ :‬ﺇﻧ‪‬ﻲ ﹶﻻ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻬ ِﺰ ‪‬‬ ‫ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺨ ‪‬ﺮﺟ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ "ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٢٢٧٢)(٩١ /٣‬‬ ‫ﺨ ‪‬ﺮﺓﹸ‪ ،‬ﹶﻓ ‪‬‬
‫ﺼ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﻓِﻴﻪِ‪ ،‬ﻓﹶﺎ‪‬ﻧ 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) .‬ﻓﺄﺭﺩ‪‬ﺎ 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 ﻻ‪‬ﻴﺎﺭ 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 ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺼ ‪‬‬
‫ﺖ ﻓﹶﺎ‪‬ﻧ ‪‬‬
‫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 ﳏﻤﺪ‪‬ﺍ ‪ -  -‬ﻫﺎﺩﻳ‪‬ﺎ ﳋﻠﻖ ﳌﺼﺎﳊﻬﻢ‪ ،‬ﻭﻣﻨﺒﻬ‪‬ﺎ ﻋﻠﻰ ﻣﻜﺎﺋﺪ ﺷـﻴﻄﺎ‪‬ﻢ‪،‬‬
‫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 ﳎﺎﻫﺮ‪‬ﺍ ﺑﺎﳌﻜﺮ ﻭﺁﻣﺮ‪‬ﺍ 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 ﻗﺮﻳﺒ‪‬ﺎ 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 ،‬ﻭﺣﺎﻃﺒ‪‬ـﺎ‬
‫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.‬‬
‫ﺸﻬ‪‬ﻮ ‪‬ﺭﹲﺓ ﻓِﻲ ﺍﻟﺼ‪‬ـﺤِﻴ ِﺢ‬
‫ﺻ ﹲﺔ ‪‬ﻣ ‪‬‬
‫ﺨﺼ‪‬ﻮ ‪‬‬
‫ﺕ ﻓِﻴ ِﻪ ﹶﺃ ﹾﺫﻛﹶﺎ ‪‬ﺭ ‪‬ﻣ ‪‬‬
‫ﻅ ‪‬ﻭﺟ‪‬ﺎ َﺀ ‪‬‬
‫ﺚ ‪‬ﻋﻠﹶﻰ ِﺫ ﹾﻛ ِﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟِﺎ ‪‬ﺳﺘِﻴﻘﹶﺎ ِ‬
‫ﺤ ﱡ‬
‫ﻓِﻴ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﻚ‬
‫ﻚ ﹶﻟ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤﻠﹾـ ‪‬‬ ‫ﺖ » ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﻌ‪‬ﺎ ‪‬ﺭ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﹶﺎ ﺇﹶﻟ ‪‬ﻪ ﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ﻟﹶﺎ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﺚ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟﺼ‪‬ﺎ ِﻣ ِ‬
‫ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬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 ‪‬‬‫ﻭ‪‬ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺤﺼِﻴ ِﻞ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ِﺩ ِﺫ ﹾﻛ ‪‬ﺮ‬ ‫ﺻﻠﹶﺎ‪‬ﺗ ‪‬ﻪ« ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ‪‬ﻴ ‪‬ﻦ ِﻟ‪‬ﺘ ‪‬‬‫ﺖ ‪‬‬ ‫ﺿﹶﺄ ﹸﻗِﺒﹶﻠ ‪‬‬
‫ﺐ ﹶﻟ ‪‬ﻪ ﹶﻓِﺈ ﹾﻥ ‪‬ﺗ ‪‬ﻮ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻲ ﹶﺃ ‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ﹸﺍ ‪‬ﺳ‪‬ﺘﺠِﻴ ‪‬‬
‫ﻀ ﹸﻞ‬
‫ﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟﹶﺄ ﹾﺫﻛﹶﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬ﻤ ﹾﺄﺛﹸﻮ ‪‬ﺭ ﹶﺓ ﻓِﻴ ِﻪ ﹶﺃ ﹾﻓ ‪‬‬
‫ﻀ ‪‬ﻢ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ‪‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﻨ ‪‬‬‫ﺤ ﱡﻞ ِﺑ ِﻪ ﺇ ‪‬ﺣﺪ‪‬ﻯ ‪‬ﻋ ﹶﻘﺪِ ﺍﻟ ‪‬‬ ‫ﺾ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟﹾﺤ‪‬ﺎﹶﻟ ِﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻛ ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﺗ‪‬ﻨ ‪‬‬ ‫ﺤﺮِﻳ ‪‬‬ ‫‪‬ﻭﻓِﻴ ِﻪ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺻﻠﹶﺎﹲﺓ‪.‬‬
‫ﻚ ﺍﹾﻟﺤ‪‬ﺎﹶﻟ ِﺔ ‪‬‬ ‫ﺇﹶﻟ‪‬ﻴ ِﻪ ﻓِﻲ ِﺗ ﹾﻠ ‪‬‬
‫ﻉ ﻓِﻲ‬
‫ﺸﺮ‪‬ﻭ ِ‬ ‫ﺠ ‪‬ﺮ ِﺩ ﺍﻟ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ﺍﹾﻟﹶﺄ ِﺧ ‪‬ﲑ ِﺓ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺤﻠﹶﺎ ﹸﻝ ‪‬ﻋ ﹾﻘ ‪‬ﺪ ِﺓ ﺍﻟ ‪‬‬ ‫ﺼ ﹸﻞ ﺍ‪‬ﻧ ِ‬ ‫ﺤ‪‬‬ ‫ﺖ ﻟﹶ ِﻜ ‪‬ﻦ ‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬ ‫ﺼﻠﹶﺎ ِﺓ ﺑِﺎﻟﱠﻠ‪‬ﻴ ِﻞ ‪‬ﻭِﺇ ﹾﻥ ﹶﻗﱠﻠ ‪‬‬ ‫ﻓِﻴ ِﻪ ﹶﻓﻀِﻴﹶﻠ ﹸﺔ ﺍﻟ ‪‬‬
‫ﺽ ‪‬ﻭ ‪‬ﺭﹶﺃﻳ‪‬ﺖ ﻭ‪‬ﺍِﻟﺪِﻱ ‪-‬‬ ‫ﻚ ﹶﻏ ‪‬ﺮ ‪‬‬‫ﺼ ﹾﻞ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺴ ‪‬ﺪﻫ‪‬ﺎ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﺗﻤ‪‬ﺎ ِﻣﻬ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺼﻠﹶﺎ ِﺓ ﹶﺃ ‪‬ﻭ ِﺑ‪‬ﺘﻤ‪‬ﺎ ِﻣﻬ‪‬ﺎ؟ ﺍﻟﻈﱠﺎ ِﻫ ‪‬ﺮ ﺍﻟﺜﱠﺎﻧِﻲ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻚ ﺑِـﹶﺄ ﱠﻥ‬‫ﺏ ‪‬ﻋ ‪‬ﻦ ﹶﺫﻟِـ ‪‬‬ ‫ﺻﻠﹶﺎ ِﺓ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ِﺑ ‪‬ﺮ ﹾﻛ ‪‬ﻌ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﺧﻔِﻴ ﹶﻔﺘ‪‬ﻴ ِﻦ ﹶﺃﺟ‪‬ﺎ ‪‬‬
‫ﺡ ‪‬‬
‫ﺤ ﹾﻜ ‪‬ﻤ ِﺔ ﻓِﻲ ﺍ ﹾﻓِﺘﺘ‪‬ﺎ ِ‬ ‫‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪ -‬ﹶﻟﻤ‪‬ﺎ ‪‬ﺳِﺌ ﹶﻞ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺼ ﹸﻞ‬
‫ﺤ‪‬‬‫ﺴ ‪‬ﻦ ‪‬ﺑﺪِﻳ ‪‬ﻊ ‪‬ﻭ ‪‬ﻣ ﹾﻘ‪‬ﺘﻀ‪‬ﺎ ‪‬ﻩ ﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﺟﺤ‪‬ﺘﻪ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﺣ ‪‬‬ ‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ﻓِﻴ ِﻪ ﺍ ‪‬ﺳِﺘ ‪‬ﻌﺠ‪‬ﺎ ﹸﻝ ‪‬ﺣ ﱢﻞ ‪‬ﻋ ﹶﻘ ِﺪ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ ِ‬
‫ﺵ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -  -‬ﻣ‪‬ﻨ ‪‬ﺰ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ﹾﻘ ِﺪ ﺍﻟﺸ‪‬ـ‪‬ﻴﻄﹶﺎ ِﻥ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺨ ِﺪ ‪‬‬
‫ﺼﻠﹶﺎ ِﺓ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻚ ﺇﻟﱠﺎ ِﺑ‪‬ﺘﻤ‪‬ﺎ ِﻡ ﺍﻟ ‪‬‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﺼ ﹶﻞ ﹶﻟﻬ‪‬ـ ‪‬ﻢ ﻫ‪‬ـﺬﹶﺍ‬
‫ﺤ‪‬‬
‫ﺸﺮِﻳﻌ‪‬ﺎ ِﻟﹸﺄ ‪‬ﻣِﺘ ِﻪ ِﻟﻴ‪ ‬ﹾﻘ‪‬ﺘﺪ‪‬ﻭﺍ ِﺑ ِﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪ -‬ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻗﹶﺎِﻓ‪‬ﻴِﺘ ِﻪ ِﻟﹶﺄﻧ‪‬ﺎ ‪‬ﻧﻘﹸﻮ ﹸﻝ ﺇ‪‬ﻧ ‪‬ﻪ ‪ -‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪١٤٦‬‬
‫ﺍﹾﻟ ‪‬ﻤ ﹾﻘﺼ‪‬ﻮ ‪‬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.‬‬

‫‪ - ١٤٥‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٢٧٠ /٧‬‬

‫‪ - ١٤٦‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ ﰲ ﺷﺮﺡ ﺍﻟﺘﻘﺮﻳﺐ )‪(٨٤ /٣‬‬
‫‪ - ١٤٧‬ﻛﻮﺛﺮ ﺍﳌﻌﺎﱐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٥٠ /١١‬‬
‫‪ - ١٤٨‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٣٣٤ /٢‬‬

‫‪٩٥‬‬
 ‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ ﻣﺎ ﱂ ﻳﺴﺘﻌﺠﻞ‬
‫ﺐ‬
‫ﺠ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺕ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺠﻞﹾ‪ ،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺩ ‪‬ﻋ ‪‬ﻮ ‪‬‬
‫ﺏ ِﻟﹶﺄ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ‪‬‬
‫ﺴﺘ‪‬ﺠ‪‬ﺎ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ 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 ﺍﻟـﺰ‪‬ﻣﻦ‪،‬‬
‫ﻓﻮﺿﻊ ﺁﻻﻑ ﺍﻷﻃﻨﺎﻥ ﻭﺍﳌﻜﺎﻳﻴﻞ ﻣﻦ ﺍﳌﻴﺎﻩ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﻟﻨﺒﺘﺔ ﺍﻟﺼﻐﲑﺓ ﻻ ﻳﺼﻨﻊ ﻣﻨﻬﺎ ﺷﺠﺮﺓ ﺑﺎﺳـﻘﺔ‬
‫ﻳﺎﻧﻌﺔ‪ ،‬ﺑﻞ ﻻﺑ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﺘﺎﺑﻊ ﺍﻟﺴ‪‬ﻨﲏ‪ ،‬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 ‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﺼ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠ ِﻪ ‪‬ﻭﹶﻓ‪‬ﺘ ‪‬ﺢ ﹶﻗﺮِﻳ ‪‬‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺍﻹﳍﻲ ﻭﻗﺪﺭﻩ ﳛﻘﻖ ﺍﻟﻮﻋﻮﺩ } ‪‬ﻭﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ‪‬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 ﺍﻟﺴ‪‬ﻨﻦ ﻗﺎﻧﻮﻥ ﺧﺎﺹ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻸﺭﺽ ﺩﻭﻥ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻟﻌﻤـﺮ‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ{ ]ﻫﻮﺩ‪ [٥٦ :‬ﺇﺫ ﻣﻘﺘﻀﻰ‬
‫ﻁ ‪‬ﻣ ‪‬‬
‫ﺻﺮ‪‬ﺍ ٍ‬
‫ﺍﳊﻖ ﻫﺬﺍ ﺍﳓﺮﺍﻑ ﺷﻨﻴﻊ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ‪ِ } :‬ﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ‪‬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 ﺳ‪‬ـ‪‬ﻨ ٍﺔ‬
‫ﻚ ﹶﻛﹶﺄﹾﻟ ِ‬
‫ﰲ ﻃﻮﳍﺎ ﺍﻟﺰﻣﲏ ﻟﻴﺴﺖ ﻛﺄﻳﺎﻡ ﺍﻷﺭﺽ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ } ‪‬ﻭِﺇ ﱠﻥ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ِﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ { ]ﺍﳊﺞ‪ [٤٧ :‬ﻭﺻﻌﻮﺩ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻷﻣﺮ ﰲ ﺃﻳﺎﻡ ﻃﻮﻝ ﺍﻟﻴﻮﻡ ﻓﻴﻬﺎ ﲬﺴﻮﻥ ﺃﻟﻒ ﺳﻨﺔ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻒ ‪‬ﺳ‪‬ﻨ ٍﺔ{ ]ﺍﳌﻌـﺎﺭﺝ‪ [٤ :‬ﻣﻜـﺎﻥ‬ ‫ﲔ ﹶﺃﹾﻟ ‪‬‬
‫ﺴ ‪‬‬
‫ﺡ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﻓِﻲ ﻳ‪ ‬ﻮ ٍﻡ ﻛﹶﺎ ﹶﻥ ِﻣ ﹾﻘﺪ‪‬ﺍ ‪‬ﺭ ‪‬ﻩ ‪‬ﺧ ‪‬ﻤ ِ‬
‫ﺝ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﻭ‪‬ﺍﻟﺮ‪‬ﻭ ‪‬‬
‫ﺗﻌﺎﱃ‪} :‬ﺗ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺻ‪‬ﺒﺮ‪‬ﺍ ‪‬ﺟﻤِﻴﻠﹰﺎ )‪ِ (٥‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﺑﻌِﻴﺪ‪‬ﺍ )‪ (٦‬ﻭﻧ‪‬ـﺮ‪‬ﺍ ‪‬ﻩ ﹶﻗﺮِﻳﺒ‪‬ـﺎ‬
‫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 ﻣ‪‬ﺎ ﺗ‪ ‬ﺮ ‪‬ﻙ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﺍﺑ‪‬ـ ٍﺔ ‪‬ﻭﹶﻟﻜِـ ‪‬ﻦ‬
‫ﻭﺗﺄﻣﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ } :‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻳ ‪‬ﺆﺍ ِﺧ ﹸﺬ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪١٥٠‬‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺧﺮ‪‬ﻭ ﹶﻥ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﺴ‪‬ـ‪‬ﺘ ﹾﻘ ِﺪﻣ‪‬ﻮ ﹶﻥ{ ]ﺍﻟﻨﺤـﻞ‪[٦١ :‬‬ ‫ﺴﻤ‪‬ﻰ ﹶﻓِﺈﺫﹶﺍ ﺟ‪‬ﺎ َ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 ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻧﻘﹸﻮ ﹶﻝ ﹶﻟ ‪‬ﻪ‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻲ ﰲ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ )ﺃﻱ ﺍﻟﻨﺤﻞ( ﺍﻟﱵ ﻓﻴﻬﺎ ﻗﻮﻟﻪ‪ِ} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮﹸﻟﻨ‪‬ﺎ ﻟِ ‪‬‬
‫ﹸﻛ ‪‬ﻦ ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ{ ]ﺍﻟﻨﺤﻞ‪ ،[٤٠ :‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﻌﻞ ﺍﻹﳍﻲ ﻻ ﻳﻘﻊ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴـﻨﺔ‪ ،‬ﻭﻣـﻦ ﺟﻬ‪‬ـ ِﻞ‬
‫ﻼ ﻋﻠﻰ ﻋﺪﻡ ﺍﺳﺘﺤﻘﺎﻗﻬﻢ ﻟﻪ ﻓﻘﺎﻟﻮﺍ }ﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑﻨ‪‬ﺎ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫ﺍﻟﻜﻔﺮﺓ ‪‬ﺬﺍ ﺟﻌﻠﻮﺍ ﺍﻟﺘﺄﺟﻴﻞ ﻭﻋﺪﻡ ﻭﻗﻮﻉ ﺍﻟﻔﻌﻞ ﺩﻟﻴ ﹰ‬
‫ﻒ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭِﺇ ﱠﻥ ‪‬ﻳ ‪‬ﻮﻣ‪‬ـﺎ‬
‫ﺨِﻠ ‪‬‬
‫ﺏ ‪‬ﻭﹶﻟﻦ‪ ‬ﻳ ‪‬‬
‫ﻚ ﺑِﺎﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫ﺠﻠﹸﻮ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ِ‬
‫ِﺑﻤ‪‬ﺎ ‪‬ﻧﻘﹸﻮ ﹸﻝ{ ]ﺍ‪‬ﺎﺩﻟﺔ‪ [٨ :‬ﻭﻗﺎﻝ ﺍﷲ ﻋﻨﻬﻢ‪ } :‬ﻭ‪‬ﻳ ‪‬‬
‫ﻒ ‪‬ﺳ‪‬ﻨ ٍﺔ ِﻣ ‪‬ﻤﺎ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ { ]ﺍﳊﺞ‪ ،[٤٧ :‬ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﺇﻗﺒﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ‬ ‫ﻚ ﹶﻛﹶﺄﹾﻟ ِ‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫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 ﹶﻟﻨ‪‬ﺎ ﻣِـ ‪‬ﻦ ﺍﻟﹾـﹶﺄ ‪‬ﻣ ِﺮ‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹸﻞ ِﺇﻟﹶﻰ ‪‬ﻣﻀ‪‬ﺎ ِﺟ ِﻌ ِﻬ ‪‬ﻢ ‪‬ﻭِﻟ‪‬ﻴ‪‬ﺒ‪‬ﺘِﻠ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫‪‬ﺷ ‪‬ﻲ ٌﺀ ﻣ‪‬ﺎ ﹸﻗِﺘ ﹾﻠﻨ‪‬ﺎ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ﹸﻗ ﹾﻞ ﹶﻟ ‪‬ﻮ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜ ‪‬ﻢ ﹶﻟﺒ‪ ‬ﺮ ‪‬ﺯ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﻛِﺘ ‪‬‬
‫ﺼﺪ‪‬ﻭ ِﺭ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٥٤ :‬ﻓﺈﻥ ﻓﻴﻬـﺎ‬ ‫ﺕ ﺍﻟ ‪‬‬
‫ﺺ ﻣ‪‬ﺎ ﻓِﻲ ﻗﹸﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ِﺑﺬﹶﺍ ِ‬ ‫ﺤ ‪‬‬ ‫ﺻﺪ‪‬ﻭ ِﺭ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻤ ‪‬‬ ‫ﻣ‪‬ﺎ ِ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 ‪‬ﺧﺮ‪‬ﻩ 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 ﺭﺑ‪‬ﻪ ﻭﺑﺎﻟﺪﻋﺎﺀ ﻳﻜﻮﻥ ﺍﻹﺟﺎﺑﺔ ﻟﻮﻋـﺪ ﺍﷲ‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗﻲ ﺳ‪‬ـ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬‬
‫ﺍﻟﺬﻱ ﻻ ﺧﻠﻒ ﻓﻴﻪ } ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﻉ ِﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ـﺎ ِﻥ‬
‫ﺐ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹶﺓ ﺍﻟـﺪ‪‬ﺍ ِ‬
‫ﺐ ﹸﺃﺟِﻴ ‪‬‬
‫ﻚ ِﻋﺒ‪‬ﺎﺩِﻱ ‪‬ﻋﻨ‪‬ﻲ ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻗﺮِﻳ ‪‬‬
‫‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺩ‪‬ﺍ ِﺧﺮِﻳ ‪‬ﻦ{ ]ﻏﺎﻓﺮ‪ }) [٦٠ :‬ﻭِﺇﺫﹶﺍ ‪‬ﺳﹶﺄﹶﻟ ‪‬‬
‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮﺍ ﻟِﻲ ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﻲ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺷﺪ‪‬ﻭ ﹶﻥ{ ]ﺍﻟﺒﻘﺮﺓ‪ [١٨٦ :‬ﰒ ﻳﺮﻋﺎﻩ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻻﺟﺘـﻬﺎﺩ ﻭﻛﺜـﺮﺓ‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬

‫ﺴﺒ‪‬ﻮﺍ‪ ،‬ﻭﹸﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻪ‬

‫ﺠ ﹸﻞ ِﺑ ‪‬ﻤﺆ‪‬ﺍ ‪‬ﺧ ﹶﺬِﺗ ِﻬ ‪‬ﻢ ِﺑﹶﺄ ﹾﻓﻌ‪‬ﺎِﻟ ِﻬﻢ‪ ،‬ﻭِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺸﺮِ‪ ،‬ﻣ ‪‬ﻊ ﹸﻇ ﹾﻠ ِﻤ ِﻬﻢ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ‪‬‬ ‫ﺤﹸﻠ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﻌﺼ‪‬ﺎ ِﺓ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬‬ ‫‪ - ١٥٠‬ﻳ ‪‬‬
‫ﺨِﺒ ‪‬ﺮ ﺍ ُ‬
‫ﺤﹸﻠ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﻌﺼ‪‬ﺎﺓِ‪ ،‬ﻭ‪‬ﻳﺴ‪‬ـ‪‬ﺘ ‪‬ﺮ‬ ‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ .‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬‬ ‫ﺨﹸﻠﻮﻗﹰﺎ ‪‬ﻳ ِﺪ ‪‬‬ ‫ﺨﻠﹸﻮﻗﹶﺎﺕٍ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﹶﻇ ‪‬ﻬ ِﺮﻫ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺽ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻚ َﻷ ‪‬ﻫﹶﻠ ‪‬‬‫ﹶﻓ ‪‬ﻌ ﹶﻞ ﺫﹶِﻟ ‪‬‬
‫ﺤ ﹶﻈ ﹰﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ‪.‬ﺃﻳﺴﺮ‬
‫ﺤ ‪‬ﺪ ِﺩ ﹶﻟ ‪‬ﻬﻢ‪ ،‬ﻓﹶِﺈﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﺍ َﻷ ‪‬ﺟ ﹸﻞ ﹶﻻ ‪‬ﻳ ‪‬ﻤ ‪‬ﻬﻠﹸﻮ ﹶﻥ ﹶﻟ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻋﻴ‪‬ﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹶﻟ ‪‬ﻬﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳﻌ‪‬ﺎ ِﺟﹸﻠ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﻟ ‪‬ﻌﻘﹸﻮ‪‬ﺑﺔِ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﺧ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍ ﹸﳌ ‪‬‬
‫ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪ ،١٩٦٢ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬

‫‪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 ﻳ‪‬ﺴﺘﺠﺐ ﻷﻭﻟﻨﺎ ﻷ‪‬ﻢ 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 ﺟﺮﻳﺎ‪‬ﺎ 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 ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻨِﻲ‪ ،‬ﺍﻟﻠ ‪‬ﻬ ‪‬ﻢ‬‫ﻒ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻪ‪" :‬ﺍﻟﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ِ‬‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ‪‬ﻬِﺘ ‪‬‬‫ﷲ  ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠﺔﹶ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﺪ ‪‬ﻳ ‪‬ﺪ‪‬ﻳﻪِ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺷﺪﻳﺪﹰﺍ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹶﻞ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬
‫ﻒ‬
‫ﺽ"‪ ،‬ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍ ﹶﻝ ‪‬ﻳ ‪‬ﻬﺘِـ ‪‬‬ ‫ﻚ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻌﺼ‪‬ﺎ‪‬ﺑ ﹶﺔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﹾِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺕ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻨِﻲ‪ ،‬ﺍﻟﻠ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﻬِﻠ ‪‬‬ ‫ﺁ ِ‬
‫ﻂ ِﺭﺩ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ِﻜ‪‬ﺒ‪‬ﻴﻪِ‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑﻜﹾ ٍﺮ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ِﺭﺩ‪‬ﺍ َﺀﻩ‪ ،‬ﹶﻓﹶﺄﹾﻟﻘﹶﺎ ‪‬ﻩ ‪‬ﻋﻠﹶـﻰ‬
‫ﺴ‪‬ﺘ ﹾﻘِﺒ ﹶﻞ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠﺔِ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺳ ﹶﻘ ﹶ‬
‫ِﺑ ‪‬ﺮ‪‬ﺑﻪِ‪ ،‬ﻣ‪‬ﺎﺩ‪‬ﺍ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻣ ‪‬‬
‫ﻚ ﻣ‪‬ﺎ ‪‬ﻭﻋ‪‬ـ ‪‬ﺪﻙ‪،‬‬ ‫ﺠ ‪‬ﺰ ﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﺭ‪‬ﺑﻚ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ‪‬ﻨ ِ‬ ‫‪‬ﻣ‪‬ﻨ ِﻜ‪‬ﺒ‪‬ﻴﻪِ‪ ،‬ﹸﺛ ‪‬ﻢ ﺍﹾﻟ‪‬ﺘ ‪‬ﺰ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍِﺋﻪِ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﷲِ‪ ،‬ﹶﻛﻔﹶﺎ ‪‬ﻙ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺷ ‪‬ﺪ‪‬ﺗ ‪‬‬
‫ﲔ{‬‫ﻒ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻣ‪‬ـ ‪‬ﺮ ِﺩِﻓ ‪‬‬‫ﺏ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ‪‬ﻣ ِﻤ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﺑﹶﺄﹾﻟ ٍ‬
‫ﺴ‪‬ﺘﻐِﻴﺜﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎ ‪‬‬
‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ِ} :‬ﺇ ﹾﺫ ‪‬ﺗ ‪‬‬ ‫ﹶﻓﹶﺄ‪‬ﻧ ‪‬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 ﺍ‪‬ﺎﻫﺪﻭﻥ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻌﺒ‪‬ﺎﺩ ﺗﺮﻗﺐ ﻗﻠﻮ‪‬ﻢ ﺍﻟﺒﻮﺍﺩﺭ ﻭﻣﻄﺎﻟﻊ ﺍﻟﻮﻋﻮﺩ ﻓﲑﻋﻮ‪‬ﺎ 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
‫ﺠﺒ‪‬ـﺎ ﹶﻝ‬ ‫ﺨ ‪‬ﺮ‪‬ﻧﺎ ﻣ‪‬ـ ‪‬ﻊ ﺩ‪‬ﺍﻭ‪‬ﻭ ‪‬ﺩ ﺍﹾﻟ ِ‬ ‫ﺩﺍﻭﻭﺩ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ } :‬ﹶﻓ ﹶﻔ ‪‬ﻬ ‪‬ﻤﻨ‪‬ﺎﻫ‪‬ﺎ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﻭ ﹸﻛﻠ‪‬ﺎ ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ‪‬ﻭ ِﻋ ﹾﻠﻤ‪‬ﺎ ‪‬ﻭﺳ‪‬ـ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ‬
‫ﲔ { ]ﺍﻷﻧﺒﻴﺎﺀ‪ [٧٩ :‬ﻭﻗﺎﻝ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﺩ‪‬ﺍﻭ‪‬ﻭ ‪‬ﺩ ‪‬ﻭ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ِﻋ ﹾﻠﻤ‪‬ﺎ ‪‬ﻭﻗﹶﺎﻟﹶﺎ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﻦ ﻭ‪‬ﺍﻟ ﱠﻄ‪‬ﻴ ‪‬ﺮ ‪‬ﻭ ﹸﻛﻨ‪‬ﺎ ﻓﹶﺎ ِﻋِﻠ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﲔ { ]ﺍﻟﻨﻤﻞ‪.[١٥ :‬‬ ‫ﻀﹶﻠﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﻛِﺜ ٍﲑ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِ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 ‪ )-‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺲ ﹶﻟ ‪‬‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴﻬِ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﻌ ﱠﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻇﹶﺎِﻟﻤ‪‬ﻮ ﹶﻥ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ١٢٨ :‬ﻭﻣﻦ ﺗﺄﻣﻞ ﲤﺎﻡ ﺍﻵﻳﺔ ﰲ ﻗﻮﻟﻪ‪) :‬ﺃﻭ ﻳﺘﻮﺏ‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫ﻋﻠﻴﻬﻢ ﺃﻭ ﻳﻌﺬﹼ‪‬ﻢ ﻓﺈﻧ‪‬ﻬﻢ 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 ‪) -‬ﻭﻟﻜﻨ‪‬ﻜﻢ ﺗﺴﺘﻌﺠﻠﻮﻥ(‪.١٥٢‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ‪:‬‬

‫ﺼ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﹶﺃ ﹶﻻ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ‬

‫ﺴ‪‬ﺘ‪‬ﻨ ِ‬ ‫‪ - ١٥٢‬ﻋ ‪‬ﻦ ‪‬ﺧﺒ‪‬ﺎ ِ‬
‫ﺏ ‪‬ﺑ ِﻦ ﺍ َﻷ ‪‬ﺭﺕ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺷ ﹶﻜ ‪‬ﻮﻧ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ‪‬ﺪ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﹰﺓ ﹶﻟ ‪‬ﻪ ِﻓﻲ ِﻇ ﱢﻞ ﺍﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ ﹶﻓ ﹸﻘ ﹾﻠﻨ‪‬ﺎ‪ :‬ﹶﺃ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺠ ‪‬ﻌ ﹸﻞ ِﻧﺼ‪‬ـ ﹶﻔ‪‬ﻴﻦِ‪،‬‬
‫ﺿ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﹶﻓ‪‬ﻴ ‪‬‬‫ﺠ ‪‬ﻌﻞﹸ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﻴﺠ‪‬ﺎ ُﺀ ﺑِﺎﹾﻟ ِﻤ‪‬ﻨﺸ‪‬ﺎ ِﺭ ﹶﻓﻴ‪‬ﻮ ‪‬‬‫ﺤ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﺍ َﻷ ‪‬ﺭﺽِ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﹶﻟﻨ‪‬ﺎ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﹶﻗ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜﻢ‪ ،‬ﻳ ‪‬ﺆﺧ‪ ‬ﹸﺬ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺻ‪‬ﻨﻌ‪‬ﺎ َﺀ ِﺇﻟﹶـﻰ‬
‫ﺐ ِﻣ ‪‬ﻦ ‪‬‬ ‫ﺴ ‪‬ﲑ ﺍﻟﺮ‪‬ﺍ ِﻛ ‪‬‬ ‫ﻚ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨﻪِ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟ‪‬ﻴِﺘ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍ َﻷ ‪‬ﻣﺮ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ِ‬‫ﺼ ‪‬ﺪ ‪‬ﻩ ﹶﺫِﻟ ‪‬‬‫ﺤ ِﻤ ِﻪ ‪‬ﻭ ‪‬ﻋ ﹾﻈ ِﻤﻪِ‪ ،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬‫ﳊﺪِﻳﺪِ‪ ،‬ﻣ‪‬ﺎ ﺩ‪‬ﻭ ﹶﻥ ﹶﻟ ‪‬‬ ‫ﻁﺍﹶ‬ ‫ﻂ ِﺑﹶﺄ ‪‬ﻣﺸ‪‬ﺎ ِ‬
‫ﺸﹸ‬‫‪‬ﻭ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺠﻠﹸﻮ ﹶﻥ«‪ .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٣٦١٢) (٢٠١ /٤‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻌ ِ‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻨ ِﻤ ِﻪ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬‬‫ﻑ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ‪ ،‬ﻭ‪‬ﺍﻟ ﱢﺬﹾﺋ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬ﻣ ‪‬ﻮﺕ‪ ،‬ﹶﻻ ‪‬ﻳﺨ‪‬ﺎ ‪‬‬ ‫‪‬ﺣ ‪‬‬
‫]ﺵ )ﻣﺘﻮﺳﺪ ﺑﺮﺩﺓ( ﺟﻌﻠﻬﺎ ﻭﺳﺎﺩﺓ ﻟﻪ‪) .‬ﺗﺴﺘﻨﺼﺮ( ﺗﻄﻠﺐ ﺍﻟﻨﺼﺮﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪) .‬ﻟﻴﺘﻤﻦ( ﻣﻦ ﺍﻹﲤﺎﻡ ﻭﺍﻟﻜﻤﺎﻝ‪) .‬ﻫﺬﺍ ﺍﻷﻣﺮ( ﻭﻫﻮ ﺍﻹﺳﻼﻡ‪.‬‬
‫)ﺗﺴﺘﻌﺠﻠﻮﻥ( ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﺜﻤﺮﺍﺕ[‬

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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 ﺗﺒﻌ‪‬ﺎ 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 ﻣﻌ‪‬ﺎ 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 ﻧﻈﺮ‪‬ﺍ 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 ،‬ﻣﺜﺮﺑ‪‬ﺎ 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
‫‪١٥٣‬‬
‫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 ﺑﺬﺭ‪‬ﺍ‪ ،‬ﺃﻭ ﻏﺮﺱ ﻏﺮﺳ‪‬ﺎ‪ ،‬ﻓﺠﻌﻞ ﻳﺘﻌﺎﻫﺪ ﻭﻳﺴـﻘﻴﻪ‪ ،‬ﻓﻠﻤـﺎ‬
‫‪١٥٤‬‬
‫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

‫‪ - ١٥٣‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٢٤٥ /٦‬‬

‫‪ - ١٥٤‬ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )‪(٤٩٥ /٧‬‬

‫‪١٠٠‬‬
‫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 ﺍﻻﺩ‪‬ﺧﺎﺭ 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
‫‪١٥٥‬‬
‫ﻣﺜﻠﻬﺎ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺪﺧﺮ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﺧﲑ ﳑﺎ ﺳﺄﻝ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻷﺫﻛﺎﺭ‪ :‬ﺇ ﱠﻥ ﺍﳌﺬﻫﺐ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺍﶈﺪ‪‬ﺛﻮﻥ‪ ،‬ﻭﲨـﺎﻫﲑ ﺍﻟﻌﻠﻤـﺎﺀ ﻣـﻦ‬
‫ﺐ‬
‫ﺠ ‪‬‬
‫ﺍﻟﻄﻮﺍﺋﻒ ﻛﻠﻬﺎ‪ ،‬ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‪ :‬ﺃ ﱠﻥ ﺍﻟﺪﻋﺎﺀ ﻣﺴﺘﺤﺐ‪‬؛ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﹶﻟ ﹸﻜ ‪‬ﻢ{ ]ﻏﺎﻓﺮ‪.[٦٠ :‬‬
‫‪ - ١‬ﻓﻤﻦ ﺁﺩﺍﺑﻪ ‪-‬ﻭﻫﻮ ﺁﻛﺪﻫﺎ‪ :-‬ﲡﻨﺐ ﺍﳊﺮﺍﻡ ﻣﺄﻛﻠﹰﺎ‪ ،‬ﻭﻣﻠﺒﺴ‪‬ﺎ‪ ،‬ﻭﻣﺸﺮﺑ‪‬ﺎ‪ ،‬ﻭﻭﺟﻪ ﺫﻟـﻚ‪ :‬ﺃ ﱠﻥ ﻣﻼﺑﺴـﺔ‬
‫ﺍﳌﻌﺼﻴﺔ ﻣﻘﺘﻀﻴﺔ ﻟﻌﺪﻡ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﺇ ﱠﻻ ﺇﺫﺍ ﺗﻔﻀ‪‬ﻞ 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 ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ{ ]ﺍﻷﻋﺮﺍﻑ‪ ،[٢٩ :‬ﻓﻤﱴ ﺩﻋﺎ ﺭﺑﻪ ﻏﲑ‬
‫ﺼ ‪‬‬
‫ﺨِﻠ ِ‬
‫ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺩﻭﺍﺋﺮ ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻭﻗﺎﻝ ﻋ ‪‬ﺰ ﻭﺟﻞ‪ } :‬ﻣ ‪‬‬
‫ﳐﻠﺺ‪ ،‬ﻓﻬﻮ ﺣﻘﻴﻖ ﺑﺄﻥ ﻻ ﻳ‪‬ﺠﺎﺏ ﻟﻪ‪ ،‬ﺇ ﱠﻻ ﺃﻥ ﻳﺘﻔﻀﻞ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫‪ - ٣‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻮﺿﻮﺀ‪.‬‬
‫‪ - ٤‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ؛ ﻭﻭﺟﻪ ﺫﻟﻚ‪ :‬ﺃﻧ‪‬ﻬﺎ 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 ﺗﺴﺒ‪‬ﺐ ﻟﻺﺟﺎﺑﺔ؛ ﻷ ﱠﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺧﺸﻊ‬
‫ﻭﺧﻀﻊ‪ ،‬ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺗﻔﻀﻞ ﻋﻠﻴﻪ ﺑﺎﻹﺟﺎﺑﺔ ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﻗﻮﻝ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞ‪} :‬ﺍ ‪‬ﺩﻋ‪‬ـﻮﺍ ‪‬ﺭ‪‬ﺑﻜﹸـ ‪‬ﻢ ‪‬ﺗﻀ‪‬ـ ‪‬ﺮﻋ‪‬ﺎ‬
‫‪‬ﻭ ‪‬ﺧ ﹾﻔ‪‬ﻴ ﹰﺔ{ ]ﺍﻷﻋﺮﺍﻑ‪.[٥٥ :‬‬

‫‪ - ١٥٥‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٢٧٩ /٥‬‬

‫‪١٠١‬‬
‫‪ - ٩‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﺑﺄﲰﺎﺋﻪ ﺍﻟﻌﻈﺎﻡ ﺍﳊﺴﲎ‪ ،‬ﻭﺑﺎﻷﺩﻋﻴﺔ ﺍﳌﺄﺛﻮﺭﺓ؛ ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪:‬‬
‫ﺴﻨ‪‬ﻰ ﻓﹶﺎ ‪‬ﺩﻋ‪‬ﻮ ‪‬ﻩ ِﺑﻬ‪‬ﺎ{ ]ﺍﻷﻋﺮﺍﻑ‪.[١٨٠ :‬‬
‫ﺤ‪‬‬‫} ‪‬ﻭِﻟﱠﻠ ِﻪ ﺍﹾﻟﹶﺄ ‪‬ﺳﻤ‪‬ﺎ ُ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 ‪‬ﻳﺴ‪‬ﺘﺠﺐ ﱄ‪ ،‬ﻭﻭﺟﻬﻪ ﻣﺎ ﰲ ﺍﻟﺼـﺤﻴﺤﲔ ﻣـﻦ‬
‫ﺏ ﻷﺣﺪﻛﻢ ﻣﺎ ﱂ ﻳﻌﺠﻞ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺩﻋﻮﺕ ﻓﻠـﻢ‬
‫ﺴ‪‬ﺘﺠ‪‬ﺎ ‪‬‬
‫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 :‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﺼ‪‬ﱪ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﺑِﺎﻣ‪ ‬ﺮﹶﺃ ٍﺓ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﻗ‪‬ﺒ ٍﺮ ‪‬ﻭ ِﻫ ‪‬ﻲ ‪‬ﺗ‪‬ﺒﻜِﻲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﺍ‪‬ﺗﻘِﻲ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﻚ ‪‬ﺭ ِ‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﷲ ‪ ،-‬ﹶﻓﹶﺄﺧ‪‬ـ ﹶﺬﻫ‪‬ﺎ‬‫ﺖ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﺗﺒ‪‬ﺎﻟِﻲ ِﺑ ‪‬ﻤﺼِﻴ‪‬ﺒﺘِﻲ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺫ ‪‬ﻫﺐ‪ ،‬ﻗِﻴ ﹶﻞ ﹶﻟﻬ‪‬ﺎ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺻِﺒﺮِﻱ« ﻭﺯﺍﺩ ﻣﺴﻠﻢ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﻭ‪‬ﺍ ‪‬‬
‫ﷲ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ِﺮ ﹾﻓﻚ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ» :‬ﺇ‪‬ﻧﻤ‪‬ـﺎ‬
‫ﺖ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺠ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﺑ‪‬ﺎِﺑ ِﻪ ‪‬ﺑﻮ‪‬ﺍِﺑﲔ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺖ ﺑ‪‬ﺎ‪‬ﺑﻪ‪ ،‬ﹶﻓﻠﹶ ‪‬ﻢ ‪‬ﺗ ِ‬ ‫ِﻣﹾﺜ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺕِ‪ ،‬ﹶﻓﹶﺄ‪‬ﺗ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﻣ ِﺔ«‪.١٥٧‬‬
‫ﺻ ‪‬ﺪ ‪‬ﻣ ٍﺔ«‪ ،‬ﹶﺃ ‪‬ﻭ ﻗﹶﺎ ﹶﻝ‪ِ » :‬ﻋ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﻭ ِﻝ ﺍﻟ ‪‬‬
‫ﺼ‪‬ﺒ ‪‬ﺮ ِﻋ‪‬ﻨ ‪‬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

‫‪ - ١٥٦‬ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )‪(٥٥٤ /٧‬‬

‫‪ - ١٥٧‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ٥٢٨ - ١٢٥٢(٢٠١ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳉﻨﺎﺋﺰ ﺑﺎﺏ ﰲ ﺍﻟﺼـﱪ ﻋﻨـﺪ‬
‫ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ ﺭﻗﻢ ‪) ٩٢٦‬ﺍﺗﻘﻲ ﺍﷲ( ﺑﺘﺮﻙ ﺍﳉﺰﻉ ﺍﶈﺒﻂ ﻟﻸﺟﺮ[‬
‫ﻒ ﻋﻦ ﻫﺬﺍ ﺍﳋﻄﺄ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﻜﺎﺀ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﺃﻭ ﺍﻟﻨﻴﺎﺣﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ‪» :‬ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻛﺎﻥ‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻣ ‪‬ﺮ ﻣﻦ ﺍﻟﻨﱯ  ‪ - -‬ﺑﺎﻟﻜ ‪‬‬
‫ﺡ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻭﳍﺬﺍ ﺃﻣﺮﻫﺎ ﺑﺎﻟﺘﻘﻮﻯ«‪.‬‬
‫ﰲ ﺑﻜﺎﺋﻬﺎ ﻗﺪﺭ ﺯﺍﺋﺪ ﻣﻦ ‪‬ﻧ ‪‬ﻮ ٍ‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻏﲑ ﻣﺎ ﺗﻘﺪﻡ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ  ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺍﻟﺮﻓﻖ ﺑﺎﳉﺎﻫﻞ‪ ،‬ﻭﻣﺴﺎﳏﺔ ﺍﳌﺼﺎﺏ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﻋﺘﺬﺍﺭﻩ‪ ،‬ﻭﻣﻼﺯﻣـﺔ‬
‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺃﹸﻣﺮ ﲟﻌﺮﻭﻑ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻌﺮﻑ ﺍﻵﻣﺮ‪ ،‬ﻭﻓﻴﻪ ﺃﻥ ﺍﳉﺰﻉ ﻣﻦ ﺍﳌﻨﻬﻴﺎﺕ ﻷﻣﺮﻩ ﳍـﺎ‬
‫ﺑﺎﻟﺘﻘﻮﻯ ﻣﻘﺮﻭﻧﹰﺎ ﺑﺎﻟﺼﱪ« ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪ ١٧٨ /٣ :‬ﻭﻣﻨﻬﺎﺝ ﺍﻟﺮﺳﻮﻝ  ﰲ ﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ )ﺹ‪(١٤٤ :‬‬

‫‪١٠٢‬‬
‫ﳚﺐ ﻋﻠﻴﻬﻢ ﺣﻔﻈﻪ ﻭﻋﻤﻠﻪ‪ ،‬ﻭﻫﺬﺍ ﺭﺳﻮﻟﻨﺎ ﺍﳊﺒﻴﺐ  ﻟﻮ ﺗﺎﻩ ﻋﻘﻠﻪ ﻳﻮﻡ ﺍﳊﻨﲔ ﻭﱂ ﻳﺼﻤﺪ ﺛﺒﺎﺕ ﺍﳉﺒـﺎﻝ‬
‫ﺍﻟﺮﻭﺍﺳﻲ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ِﺇ ‪‬ﺳﺤ‪‬ﺎﻕ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﺍﺀِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻭﱠﻟ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍﻦ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ـﺎ ‪‬ﻋﻤ‪‬ـﺎ ‪‬ﺭ ﹶﺓ؟‬
‫ﺴ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟﺤ‪‬ـ ‪‬ﻲ ﻣِـ ‪‬ﻦ‬ ‫ﷲ  ﻣ‪‬ﺎ ﻭ‪‬ﻟﱠﻰ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ﺍ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ﹶﺃ ِﺧﻔﱠﺎ ُﺀ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬
‫ﺸﻔﹸﻮﺍ‪ ،‬ﹶﻓﹶﺄ ﹾﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ِﺇﻟﹶـﻰ‬
‫‪‬ﻫﻮ‪‬ﺍ ِﺯﻥﹶ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﺭﻣ‪‬ﺎﺓﹲ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﻣ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺑ ِﺮ ‪‬ﺷ ٍﻖ ِﻣ ‪‬ﻦ ‪‬ﻧ‪‬ﺒ ٍﻞ ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﺎ ِﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ‪‬ﺟﺮ‪‬ﺍﺩٍ‪ ،‬ﻓﹶﺎ‪‬ﻧ ﹶﻜ ‪‬‬
‫ﺼﺮ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪» :‬ﹶﺃﻧ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ‬ ‫ﺙ ‪‬ﻳﻘﹸﻮ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﺑ ‪‬ﻐﹶﻠ‪‬ﺘﻪ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻨ ‪‬‬
‫ﷲ  ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎﻥﹶ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬ ‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺱ ‪‬ﻧ‪‬ﺘﻘِﻲ ﺑِـﻪِ‪،‬‬ ‫ﷲ ِﺇﺫﹶﺍ ﺍ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ﺍﹾﻟﺒ‪‬ﺎ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻙ«‪،‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﺍ ُﺀ‪ » :‬ﹸﻛﻨ‪‬ﺎ ﻭ‪‬ﺍ ِ‬ ‫ﻟﹶﺎ ﹶﻛ ِﺬﺏ‪ ،‬ﹶﺃﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠﺐ‪ ،‬ﺍﻟﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻧ ‪‬ﺰ ﹾﻝ ‪‬ﻧ ‪‬‬
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‫ﻉ ِﻣﻨ‪‬ﺎ ﹶﻟﱠﻠﺬِﻱ ‪‬ﻳﺤ‪‬ﺎﺫِﻱ ِﺑﻪِ‪ ،‬ﻳ ‪‬ﻌﻨِﻲ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  «‬
‫ﺸﺠ‪‬ﺎ ‪‬‬
‫‪‬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 ﺭﺩ‪‬ﻫﻢ 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،‬‬
‫ﺨﺼ‪‬ﺎﻟﹰﺎ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ﺎ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻟﹶـﹶﺄ ‪‬ﺣﹶﻠ ‪‬ﻢ‬
‫ﻭﻟﺬﻟﻚ ﻣﺪﺡ ﺍﻟﻔﺎﺭﻭﻕ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺮﻭﻡ ﺑﻘﻮﻟﻪ ﺇ‪‬ﻢ‪ِ " :‬ﺇ ﱠﻥ ﻓِﻴ ِﻬ ‪‬ﻢ ﹶﻟ ِ‬
‫ﲔ ‪‬ﻭ‪‬ﻳﺘِـﻴ ٍﻢ‬ ‫ﺱ ِﻋ‪‬ﻨ ‪‬ﺪ ِﻓ‪‬ﺘ‪‬ﻨﺔٍ‪ ،‬ﻭﹶﺃ ‪‬ﺳ ‪‬ﺮ ‪‬ﻋ ‪‬ﻬ ‪‬ﻢ ِﺇﻓﹶﺎﹶﻗ ﹰﺔ ‪‬ﺑ ‪‬ﻌﺪ‪ ‬ﻣﺼِﻴ‪‬ﺒﺔٍ‪ ،‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﺷ ﹸﻜ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬ﺮ ﹰﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﻓ ‪‬ﺮ ٍﺓ ‪‬ﻭ ‪‬ﺧﻴ‪‬ـ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﻟ ِﻤﺴ‪‬ـ ِﻜ ٍ‬
‫ﺍﻟﻨ‪‬ﺎ ِ‬
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‫ﺴ‪‬ﻨ ﹲﺔ ‪‬ﺟﻤِﻴﹶﻠ ﹲﺔ‪ :‬ﻭﹶﺃ ‪‬ﻣ‪‬ﻨ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻇ ﹾﻠ ِﻢ ﺍﹾﻟ ‪‬ﻤﻠﹸﻮ ِﻙ"‬
‫ﺴ ﹲﺔ ‪‬ﺣ ‪‬‬
‫ﺿﻌِﻴﻒٍ‪ ،‬ﻭﺧ‪‬ﺎ ِ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 ﻓﻌ‪‬ـ ‪‬ﻦ‬
‫ﺏ‪» :‬ﻧ ‪‬ﻐﺰ‪‬ﻭ ‪‬ﻫﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻐﺰ‪‬ﻭ‪‬ﻧﻨ‪‬ﺎ«‪ ،١٦٠‬ﻭﺫﻟﻚ ﺑـﺄﻥ ﻗـﻮﺓ‬
‫ﺻ ‪‬ﺮﺩٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﹶﺄ ‪‬ﺣﺰ‪‬ﺍ ِ‬
‫‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬‬
‫ﺍﻻﻧﻄﻼﻕ ﻗﺪ ﺿﻌﻔﺖ ﰲ ﻗﺮﻳﺶ ﻭﲢﻮﻟﺖ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺇﱃ ﺟﻬﺔ ﺍﻟﻨﱯ  ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺗﻠﻚ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﰲ ﺍﻟﺘﺪﺍﻭﻝ‪.‬‬

‫‪ - ١٥٨‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(١٧٧٦)(٦٤٨ :‬‬

‫]ﺵ )ﻛﺄ‪‬ﺎ ﺭﺟﻞ ﻣﻦ ﺟﺮﺍﺩ( ﻳﻌﲏ ﻛﺄ‪‬ﺎ ﻗﻄﻌﺔ ﻣﻦ ﺟﺮﺍﺩ ﻗﺎﻝ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﺮﺟﻞ ﺑﺎﻟﻜﺴﺮ ﺍﳉﺮﺍﺩ ﺍﻟﻜﺜﲑ )ﻓﺎﻧﻜﺸﻔﻮﺍ( ﺃﻱ ﺍ‪‬ﺰﻣـﻮﺍ ﻭﻓـﺎﺭﻗﻮﺍ‬
‫ﻣﻮﺍﺿﻌﻬﻢ ﻭﻛﺸﻔﻮﻫﺎ )ﺇﺫﺍ ﺍﲪﺮ ﺍﻟﺒﺄﺱ( ﺍﲪﺮﺍﺭ ﺍﻟﺒﺄﺱ ﻛﻨﺎﻳﺔ ﻋﻦ ﺷﺪﺓ ﺍﳊﺮﺏ ﻭﺍﺳﺘﻌﲑ ﺫﻟﻚ ﳊﻤﺮﺓ ﺍﻟﺪﻣﺎﺀ ﺍﳊﺎﺻﻠﺔ ﻓﻴﻬﺎ ﰲ ﺍﻟﻌﺎﺩﺓ ﺃﻭ ﻻﺳﺘﻌﺎﺭ‬
‫ﺍﳊﺮﺏ ﻭﺍﺷﺘﻌﺎﳍﺎ ﻛﺎﲪﺮﺍﺭ ﺍﳉﻤﺮ[‬
‫‪ - ١٥٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(٢٨٩٨) - ٣٥ (٢٢٢٢ /٤‬‬
‫‪ - ١٦٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ] ( ٤١٠٩)(١١٠ /٥‬ﺵ )ﻧﻐﺰﻭﻫﻢ ﻭﻻ ﻳﻐﺰﻭﻧﻨﺎ( ﺃﻱ ﳓﻦ ﺍﻟﺬﻳﻦ ﻧﻘﻮﻡ ﺑﻐﺰﻭ ﻗﺮﻳﺶ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﻫـﻲ ﻻ‬
‫ﺗﻘﻮﻡ ﺑﻐﺰﻭﻧﺎ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻭﻗﻊ ﺇﺫ ﺳﺎﺭ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ  ﻭﻓﺘﺢ ﻣﻜﺔ[‬

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‫ﻟﻘﺪ ﻧﺎﻣﺖ ﺃﻣﺘﻨﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻧﺎﻣﺖ ﺣﱴ ﺍ‪‬ﺎﺭﺕ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﻧﺎﻣﺖ ﺣﱴ ﺳﺒﻘﻬﺎ ﺍﻟﻐﲑ ﰲ ﺍﻹﻋﺪﺍﺩ ﻭﺍﻟﻌﺘﺎﺩ‪ ،‬ﻓﻠﻤـﺎ‬
‫ﺃﺻﺒﺤﺖ ﻭﺇﺫﺍ ﻃﻮﺍﺭﻕ ﺍﻟﺸﺮﻕ ﺣﻄﺖ ﰲ ﺑﻴﻮ‪‬ﺎ‪ ،‬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 ﻣﺘ‪‬ﻬﻢ 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 } :‬ﻭِﺇﻣ‪‬ﺎ ‪‬ﺗﺨ‪‬ﺎﹶﻓ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ِﺧﻴ‪‬ﺎ‪‬ﻧ ﹰﺔ ﻓﹶﺎ‪‬ﻧِﺒ ﹾﺬ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺳﻮ‪‬ﺍ ٍﺀ‬
‫ﲔ{ ]ﺍﻷﻧﻔﺎﻝ‪[٥٨ :‬‬ ‫ﺐ ﺍﹾﻟﺨ‪‬ﺎِﺋِﻨ ‪‬‬
‫ﺤ ‪‬‬
‫ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﻭﻫﺬﺍ ﺍﻟﺼﺪﻳﻖ ﺍﻷﻛﱪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻌﺎﰿ ﺍﻟﺮﺩﺓ ﰲ ﻣﻨﺒﺘﻬﺎ‪ ،‬ﻭﺍﻟﻔﺎﺭﻭﻕ ﻳﻄﻠﺐ ﻣـﻦ ﺍﻹﻣﻬـﺎﻝ‪،‬‬
‫ﻒ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪ ،‬ﻭ ﹶﻛ ﹶﻔ ‪‬ﺮ‬ ‫ﺨِﻠ ‪‬‬
‫ﻭﺍﻟﺼﺪﻳﻖ ﻳﺄﰉ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻟﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮﱢﻓ ‪‬ﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺕ‬‫ﻒ ‪‬ﺗﻘﹶﺎِﺗ ﹸﻞ ﺍﻟﻨ‪‬ﺎﺱ‪‬؟ ‪‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ 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 ِﻣﻨ‪‬ﻲ ﻣ‪‬ﺎﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺱ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ‪ :‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬‬‫ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻼ ِﺓ ﻭ‪‬ﺍﻟ ‪‬ﺰﻛﹶﺎﺓِ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﺣ ‪‬ﻖ ﺍﳌﹶﺎﻝِ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻟﹶـ ‪‬ﻮ‬ ‫ﺼﹶ‬ ‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪‬ﻭ ِﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ "‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟﹸﺄﻗﹶﺎِﺗﹶﻠ ‪‬ﻦ ‪‬ﻣ ‪‬ﻦ ﹶﻓ ‪‬ﺮ ‪‬‬
‫‪‬ﻣ‪‬ﻨﻌ‪‬ﻮﻧِﻲ ِﻋﻘﹶﺎﻟﹰﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﺆﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﹶﻟﻘﹶﺎ‪‬ﺗ ﹾﻠ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﻨ ِﻌﻪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪» :‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ِﺇﻟﱠﺎ‬
‫ﳊ ‪‬ﻖ«‪ ١٦١‬ﻷﻧﻪ ﻳﺮﻯ ﺃﻥ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻌﻘﻞ ‪-‬ﻭﻫﻮ‬ ‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍ ﹶ‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭ ﹶﺃﺑِﻲ ‪‬ﺑﻜﹾ ٍﺮ ِﻟ ﹾﻠ ِﻘﺘ‪‬ﺎﻝِ‪ ،‬ﹶﻓ ‪‬ﻌ ‪‬ﺮ ﹾﻓ ‪‬‬
‫ﺡ ‪‬‬ ‫ﺖ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﹶﺃ ﹾﻥ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺣﺒﻞ ﺭﻗﻪ ﻳ‪‬ﻘﺎﺩ 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 ﹶﻗﺘ‪‬ﺎ ‪‬ﺩﺓﹶ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹸﺃ‪‬ﺑ ‪‬ﻲ ﹶﺃﺗ‪‬ﻰ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ‬ ‫ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﺪﻳﻨﺔ ﻣﻔﺴﺪﺓ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﻋ‪‬ﺎ ِ‬
‫ﺖ‬
‫ﻚ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻓﹶـِﺈ ﹾﻥ ﹸﻛﻨ‪‬ـ ‪‬‬ ‫ﻚ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﹶﻗ‪‬ﺘ ﹶﻞ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹸﺃ‪‬ﺑ ‪‬ﻲ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬‫ﺍﻟﱠﻠ ِﻪ  ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ِ ،‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺝ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﺃ‪‬ﺑ ‪‬ﺮ ِﺑﻮ‪‬ﺍِﻟ ِﺪ ِﻩ ِﻣﻨ‪‬ﻲ‪،‬‬ ‫ﺨ ‪‬ﺰ ‪‬ﺭ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ﻚ ‪‬ﺭﹾﺃ ‪‬ﺳﻪ‪ ،‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋِﻠ ‪‬ﻤ ِ‬‫ﻓﹶﺎ ِﻋﻠﹰﺎ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﺮﻧِﻲ ِﺑ ِﻪ ﹶﻓﹶﺄﻧ‪‬ﺎ ﹶﺃ ‪‬ﺣ ِﻤ ﹸﻞ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻭِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺧﺸ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻪ ﹶﻏ‪‬ﻴ ِﺮﻱ ﹶﻓ‪‬ﻴ ﹾﻘ‪‬ﺘﹶﻠﻪ‪ ،‬ﹶﻓﻠﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬ﻋﻨِﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ﹶﺃ ﹾﻥ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﻗﹶﺎِﺗ ِﻞ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹸﺃ‪‬ﺑ ‪‬ﻲ ‪‬ﻳ ‪‬ﻤﺸِﻲ ﻓِـﻲ‬

‫‪ - ١٦١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٧٢٨٤) (٩٣ /٩‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(٢٠) - ٣٢ (٥١ /١‬‬

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 ‫ﺤ‪‬ﺒ‪‬ﺘ ‪‬ﻪ ‪‬ﻣﺎ‬
‫ﺻ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬‬ ‫ﺤِ‬‫ﺱ ﹶﻓﹶﺄ ﹾﻗ‪‬ﺘﹶﻠﻪ‪ ،‬ﹶﻓﹸﺄ ﹾﻗ‪‬ﺘ ﹶﻞ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِﺑﻜﹶﺎِﻓﺮٍ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﻟﻨ‪‬ﺎﺭ‪‬؛ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪» :‬ﺑ ﹾﻞ ‪‬ﻧ ‪‬ﺮﹸﻓ ‪‬ﻖ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺙ ﻛﹶﺎ ﹶﻥ ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠـﺬِﻳﻦ‪ ‬ﻳﻌ‪‬ﺎِﺗﺒ‪‬ﻮﻧ‪‬ـﻪ‪ ،‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﺧﺬﹸﻭﻧ‪‬ـ ‪‬ﻪ‬
‫ﺤ ‪‬ﺪ ﹶ‬‫ﺙ ﺍﹾﻟ ‪‬‬‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹶ‬
‫‪‬ﺑ ِﻘ ‪‬ﻲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ« ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫ﻒ‬
‫ﻚ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺷ ﹾﺄِﻧ ِﻬ ‪‬ﻢ » ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﲔ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻪ ﹶﺫِﻟ ‪‬‬ ‫ﺏ ِﺣ ‪‬‬‫ﺨﻄﱠﺎ ِ‬ ‫‪‬ﻭ‪‬ﻳ ‪‬ﻌ‪‬ﻨﻔﹸﻮﻧ‪ ‬ﻪ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ‪‬ﻋﺪ‪‬ﻭ‪‬ﻧﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ﺑ‪ِ ‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺕ ﹶﻟ ‪‬ﻪ ﺁ‪‬ﻧﻒ‪ ،‬ﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗﻬ‪‬ﺎ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ِﺑ ﹶﻘ‪‬ﺘﻠِـ ِﻪ ﹶﻟ ﹶﻘ‪‬ﺘﹶﻠﺘ‪‬ـ ‪‬ﻪ« ؛‬
‫‪‬ﺗﺮ‪‬ﻯ ﻳ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﺮ‪‬؛ ﹶﺃﻣ‪‬ﺎ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻮ ﹶﻗ‪‬ﺘ ﹾﻠ‪‬ﺘ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗﻨِﻲ ِﺑ ﹶﻘﺘ‪ِ‬ﻠ ِﻪ ﹶﻟﹶﺄ ‪‬ﺭ ‪‬ﻋ ‪‬ﺪ ‪‬‬
‫ﺖ ﹶﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ِ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 ﻭ‪‬ﺍﻟﱠﻠ ِ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 ِﺇﻧ‪‬ﻤﺎ 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 ﺯﻭ‪‬ﺍﺭﺍﺕ 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) :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﻓﱠﻰ ﺍﻟﺼ‪‬ـﺎِﺑﺮ‪‬ﻭ ﹶﻥ ﹶﺃﺟ‪‬ـ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑ ‪‬ﻐﻴ‪‬ـ ِﺮ‬
‫ﺏ( ﻓﺎﻟﺼﱪ ﻋﻨﺪ ﺃﻭ‪‬ﻝ ﻧﺰﻭﻝ ﺍﻟﺒﻼﺀ ﻫﻮ ﺍﻟﺬﻱ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﺑﻐﲑ ﺣﺴﺎﺏ ﻛﻤﺎ ﻗـﺎﻝ ‪ " :-  -‬ﺇﳕـﺎ‬ ‫ِﺣﺴ‪‬ﺎ ٍ‬
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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

‫‪ - ١٦٢‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ = ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻁ ﻫﺠﺮ )‪ (٦٦٩ /٢٢‬ﺻﺤﻴﺢ ﻣﺮﺳﻞ‬

‫‪ - ١٦٣‬ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )ﺹ‪(٤٢ :‬‬
‫‪ - ١٦٤‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٣٧٨ /٢‬‬

‫‪١٠٥‬‬
‫ﻣﻦ ﺍﳌﻨﻬﺎﺕ‪ ،‬ﻷﻣﺮﻩ ﳍﺎ ﺑﺎﻟﺘﻘﻮﻯ ﻣﻘﺮﻭﻧ‪‬ﺎ ﺑﺎﻟﺼﱪ‪ .‬ﻭﻓﻴﻪ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﺣﺘﻤﺎﻝ ﺍﻷﺫﻯ ﻋﻨﺪ ﺑﺬﻝ ﺍﻟﻨﺼـﻴﺤﺔ‪،‬‬
‫‪١٦٥‬‬
‫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
‫ﻣﺴﻠﻤ‪‬ﺎ ﺃﻭ ﻛﺎﻓﺮ‪‬ﺍ‪ ،‬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 ﹶﻗ‪‬ﺒ ِ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 ﺣ‪‬ﻔﺮ ﺍﻟﻨﺎﺭ؟‪ .‬ﻭﻗﺪ ﺃﻣﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻱ‬
‫ﺑﻌﺪﻡ ﺩﺧﻮﻝ ﳏﺎ ﹼﻝ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻗﱪ ﺍﻟﻜﺎﻓﺮ ﻣﻦ ﳏﺎ ﹼﻝ ﺍﻟﻌﺬﺍﺏ ﻛﺘﺎﺑ‪‬ﺎ ﻭﺳﻨﺔ ﻭﺍﲨﺎﻋ‪‬ﺎ‪ .‬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 ﺧﲑ‪‬ﺍ" ﱂ ﺃﺭ ﺑﺬﻟﻚ ﺑﺄﺳ‪‬ﺎ‪.‬‬
‫ﻭﰲ "ﺍﻟﺘﻮﺿﻴﺢ" ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺯﻳﺎﺭﺓ ﻗﱪ ﻧﺒﻴﻨﺎ ‪ ،--‬ﻭﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ‪ ،‬ﻋ ‪‬ﻦ‬
‫ﻚ ﻳ‪‬ـﺎ‬‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬
‫ﺠ ‪‬ﺪ ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﻰ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ‪‬ﺮ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ " :‬ﺍﻟ ‪‬‬
‫ﺴِ‬
‫ﻧ‪‬ﺎِﻓ ٍﻊ ﹶﺃ ﱠﻥ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﻗ ِﺪ ‪‬ﻡ ِﻣ ‪‬ﻦ ‪‬ﺳ ﹶﻔ ٍﺮ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑﺘ‪‬ﺎ ‪‬ﻩ "‪ .١٦٦‬ﻭﻣﻌﲎ ﺍﻟﻨﻬﻲ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺇﳕـﺎ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ‪ ،‬ﺍﻟ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﷲ ‪ ،‬ﺍﻟ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪١٦٧‬‬
‫ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻹِﺳﻼﻡ ‪.‬‬
‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﺇﻥﹼ ﺣﻘﹰﺎ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻻ ﻳﺮﻓﻊ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺇﻻﹼ ﻭﺿﻌﻪ‬
‫ﺴ‪‬ﺒﻖ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍﺑِـ ‪‬ﻲ ‪‬ﻋﻠﹶـﻰ‬
‫ﺖ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻀﺒ‪‬ﺎﺀَ‪ ،‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺴﻤ‪‬ﻰ‪ :‬ﺍﻟ ‪‬ﻌ ‪‬‬ ‫ﺖ ﻧ‪‬ﺎﹶﻗ ﹲﺔ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﺗ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧﺲٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﻀﺒ‪‬ﺎﺀُ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ» :‬ﺇ ﱠﻥ ‪‬ﺣﻘ‪‬ﺎ‬
‫ﺖ ﺍﻟ ‪‬ﻌ ‪‬‬
‫ﺴِﻠ ِﻤﲔ‪ ،‬ﻭﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺳِﺒ ﹶﻘ ِ‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍ ﹸﳌ ‪‬‬ ‫ﺴ‪‬ﺒ ﹶﻘﻬ‪‬ﺎ‪ ،‬ﻓﹶﺎ ‪‬ﺷ‪‬ﺘ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬‫ﹶﻗﻌ‪‬ﻮ ٍﺩ ﹶﻟ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬ﻪ«‪.١٦٨‬‬ ‫‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺇﻟﱠﺎ ‪‬ﻭ ‪‬‬
‫ﺇﻥ ﺍﻟﻜﻤﺎﻻﺕ ﰲ ﺍﳋﻠﻖ ﻣﺆﺫﻧﺔ ﺑﺎﻟﻨ‪‬ﻬﺎﻳﺎﺕ‪ ،‬ﻓﺤﲔ ﺗﺄﺧﺬ ﺍﻷﺭﺽ ﺯﺧﺮﻓﻬﺎ ﻭﻳﺒﻠﻎ ﰲ ﺍﻟﻨﺎﺱ ﺍﻟـﻮﻫﻢ ﺃ‪‬ـﻢ‬
‫ﻂ ﺑِـ ِﻪ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻓﹶـﺎ ‪‬ﺧ‪‬ﺘﹶﻠ ﹶ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ٍﺀ ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺃﺳﻴﺎﺩﻫﺎ ﺍﳌﺘﺤﻜﻤﻮﻥ ﻓﻴﻬﺎ ﺗﻜﻮﻥ ‪‬ﺎﻳﺘﻬﺎ }ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ‪‬‬

‫‪ - ١٦٥‬ﻛﻮﺛﺮ ﺍﳌﻌﺎﱐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٣١٤ /١١‬‬

‫‪ - ١٦٦‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪ ( ١٠٢٧١)(٤٠٢ /٥‬ﺻﺤﻴﺢ‬
‫‪ - ١٦٧‬ﻛﻮﺛﺮ ﺍﳌﻌﺎﱐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٣٨٢ /١١‬‬
‫‪ - ١٦٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٦٥٠١)(١٠٥ /٨‬‬

‫‪١٠٦‬‬
‫ﺖ ‪‬ﻭ ﹶﻇ ‪‬ﻦ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ـﺎ ﹶﺃ‪‬ﻧﻬ‪‬ـ ‪‬ﻢ‬‫ﺽ ‪‬ﺯ ‪‬ﺧ ‪‬ﺮﹶﻓﻬ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺯ‪‬ﻳ‪‬ﻨ ‪‬‬‫ﺕ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬‫ﺱ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺧ ﹶﺬ ِ‬
‫ﺽ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ﹾﺄ ﹸﻛ ﹸﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺕ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫‪‬ﻧﺒ‪‬ﺎ ‪‬‬
‫ﺕ‬
‫ﺼ ﹸﻞ ﺍﻟﹾﺂﻳ‪‬ـﺎ ِ‬
‫ﻚ ‪‬ﻧ ﹶﻔ ‪‬‬ ‫ﺲ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎﻫ‪‬ﺎ ‪‬ﺣﺼِﻴﺪ‪‬ﺍ ﹶﻛﹶﺄ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻐ ‪‬ﻦ ﺑِﺎﹾﻟﹶﺄ ‪‬ﻣ ِ‬
‫ﻗﹶﺎ ِﺩﺭ‪‬ﻭﻥﹶ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﺃﺗ‪‬ﺎﻫ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ﹶﻟ‪‬ﻴﻠﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻧﻬ‪‬ﺎﺭ‪‬ﺍ ﹶﻓ ‪‬‬
‫ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ{ ]ﻳﻮﻧﺲ‪ [٢٤ :‬ﻭﻫﺎ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ  ﻗﺪ ﻛﻤﻞ ﻟﻪ ﺍﻟﻨﺼﺮ ﻭﰎ ﻟﻪ ﺍﻟﻔﺘﺢ ﻓﻘﺎﻝ ﺍﷲ ﻟـﻪ‪:‬‬
‫ﻚ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺭﺑ‪‬ـ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﺢ ِﺑ ‪‬‬
‫ﺱ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺩِﻳ ِﻦ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻓﻮ‪‬ﺍﺟ‪‬ﺎ )‪ (٢‬ﹶﻓ ‪‬‬
‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺼ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ﹶﻔ‪‬ﺘ ‪‬ﺢ )‪ (١‬ﻭ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫}ِﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻧ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﻩ ِﺇ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ)‪] { (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} :‬ﺇِﻧ‪‬ﻲ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ ]ﻳﻮﺳﻒ‪ِ} [٩٦ :‬ﺇ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ‪‬ﻴﹶﺄ ‪‬‬
‫ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ { ]ﻳﻮﺳﻒ‪ ،[٨٧ :‬ﻭﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺧﻠﹼﻒ ﺍﷲ ﺗﻮﺑﺘﻬﻢ ﻓﻠﻤﺎ ﺿـﺎﻗﺖ ﻋﻠـﻴﻬﻢ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻭﺿﺎﻗﺖ ﻋﻠﻴﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺟﺎﺀ‪‬ﻢ 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 ﺃ‪‬ﻢ 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 ﺭﻛﺎ‪‬ﻢ ﻇﺎﻧﲔ ﺃﻥ ﺍﻷﻣﺮ‬
‫ﻗﺪ ﺍﻧﺘﻬﻰ‪ ،‬ﻭﺃﻥ ﺍﻷﻣﺔ ﺯﺍﻟﺖ ﻭﱂ ﻳﻌﺪ ﻓﻴﻬﺎ ﻗﻮﺓ ﺍ‪‬ﺎ‪‬ﺔ 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 ‪‬ﺮ‪‬ﻳ ٍﺔ ِﺇﻟﱠـﺎ ‪‬ﻧﺤ‪‬ـ ‪‬ﻦ‬

‫‪١٠٧‬‬
‫ﺏ ‪‬ﻣﺴ‪‬ـﻄﹸﻮﺭ‪‬ﺍ{ ]ﺍﻹﺳـﺮﺍﺀ‪:‬‬
‫ﻚ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ـﺎ ِ‬
‫‪‬ﻣ ‪‬ﻬِﻠﻜﹸﻮﻫ‪‬ﺎ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ﱢﺬﺑ‪‬ﻮﻫ‪‬ﺎ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ‪‬ﺷﺪِﻳﺪ‪‬ﺍ 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
‫ﺤﻴ‪‬ـﺎ ﹶﺓ‬
‫ﺝ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ ﻓِﻲ ﺯِﻳ‪‬ﻨِﺘﻪِ ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺮِﻳـﺪ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺍﻷﻏﺒﻴﺎﺀ ﻛﻤﺎ ﻛﺎﻥ ﺣﺎﻝ ﺍﻟﺒﻌﺾ ﻣﻊ ﻗﺎﺭﻭﻥ‪ } ،‬ﹶﻓ ‪‬‬
‫ﻆ ‪‬ﻋﻈِﻴ ٍﻢ { ]ﺍﻟﻘﺼﺺ‪ [٧٩ :‬ﻭﺍﻟﻌﺠـﺐ ﺃﻥ ﻫـﺆﻻﺀ ﱂ‬ ‫ﺖ ﹶﻟﻨ‪‬ﺎ ِﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﺃﹸﻭِﺗ ‪‬ﻲ ﻗﹶﺎﺭ‪‬ﻭ ﹸﻥ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟﺬﹸﻭ ‪‬ﺣ ﱟ‬
‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻳ‪‬ﺎﹶﻟ‪‬ﻴ ‪‬‬
‫ﻳﻄﻠﺒﻮﺍ ﻣﻌﺼﻴﺘﻪ ﻭﻟﻜﻦ ﻃﻠﺒﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ )ﻣﺜﻞ ﻣﺎ ﺃﻭﰐ( ﻟﻜﻦ ﻗﺎﻋﺪﺓ ﺃﻣﻨﻴﺔ ﺍﻟﺒﺎﻃﻞ ﺇﺫ ﻗﺎﻟﻮﺍ‪) :‬ﺇﻧ‪‬ﻪ ﻟـﺬﻭﺍ‬
‫ﺏ ﺍﻟﱠﻠ ِﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻟ ‪‬ﻤ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻋ ِﻤ ﹶﻞ‬
‫ﻆ ﻋﻈﻴﻢ( ﻓﺮﺩ ﻋﻠﻴﻬﻢ ﺃﻫﻞ ﺍﻟﺒﺼﲑﺓ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﹶﻠ ﹸﻜ ‪‬ﻢ ﹶﺛﻮ‪‬ﺍ ‪‬‬ ‫ﺣﹼ‬
‫ﺽ ﹶﻓﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ‬
‫ﺴ ﹾﻔﻨ‪‬ﺎ ِﺑ ِﻪ ‪‬ﻭِﺑﺪ‪‬ﺍ ِﺭ ِﻩ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺨ‪‬‬‫ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﹶﻠﻘﱠﺎﻫ‪‬ﺎ ِﺇﻟﱠﺎ ﺍﻟﺼ‪‬ﺎِﺑ ‪‬ﺮﻭ ﹶﻥ{ ]ﺍﻟﻘﺼﺺ‪ [٨٠ :‬ﻭﻭﻗﻊ ﺍﳌﻜﺮ }ﹶﻓ ‪‬‬
‫ﺼﺮِﻳ ‪‬ﻦ{ ]ﺍﻟﻘﺼﺺ‪ ،[٨١ :‬ﻭﻫﺎ ﻫﻮ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ‬ ‫ﺼﺮ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭﻥِ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ‪‬ﺘ ِ‬
‫ِﻣ ‪‬ﻦ ِﻓﹶﺌ ٍﺔ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﻳﺒﻜﻲ ﺣﲔ ﺗﺄﺗﻴﻪ ﻛﻨﻮﺯ ﺍﻷﺭﺽ ﳌﺎ ﻳﻌﻠﻢ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﳊﻮﺍﺩﺙ‪.‬‬
‫ﺇ‪‬ﺎ 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 .‬ﺇ‪‬ﺎ ﺑﺼﲑﺓ ﺍﻟﻨﻔـﺎﺫ‬
‫ﺇﱃ ﺍﻟﻌﻮﺍﻗﺐ‪ ،‬ﺗﻠﻚ ﺍﻟﺒﺼﲑﺓ ﺍﻟﱵ ﲢﻘﻖ ﺍﻟﺮﺳﻮﺥ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺉ ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻌﻮﺍﻗﺐ }ﹶﺃﹶﻓﹶﺄ ِﻣﻨ‪‬ﻮﺍ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ‬
‫ﻳ‪ ‬ﹾﺄ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﺨ‪‬ﺎ ِﺳﺮ‪‬ﻭ 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 ‪‬ﺗﺴ‪‬ﺒﻖ ﻧﺎﻗﺔ ﺍﻟﻨﱯ  ﻓﺤﲔ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯ  ﻫﺬﻩ ﺍﻟﺴﻨ‪‬ﺔ 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 ﹶﺃﻫ‪‬ﻠﹶﻬﺎ‪ ،‬ﻭ‪‬ﻳﺒِﻴ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺑِﺎﻻ ‪‬ﺳِﺘﹾﺌﺼ‪‬ﺎ ِﻝ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﻳ ‪‬ﻮ ِﻡ‬ ‫‪ - ١٦٩‬ﻭﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟ ﹸﻘﺮ‪‬ﻯ ﺍﻟﺘِﻲ ﹶﻇﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﻟ ﹸﻜ ﹾﻔ ِﺮ ﻭ‪‬ﺍ ﹶﳌﻌ‪‬ﺎﺻِﻲ‪ِ ،‬ﺇ ﱠﻻ ‪‬ﻭ‪‬ﻳ ‪‬ﻬِﻠ ﹸﻜﻬ‪‬ﺎ ﺍﷲُ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻬِﻠ ‪‬‬
‫ﺡ‬
‫ﻚ ‪‬ﻣﹾﺜﺒ‪‬ﺘـﹰﺎ ﻓِـﻲ ِﻋﻠﹾـ ِﻢ ﺍﷲِ‪ ،‬ﹶﺃ ‪‬ﻭ ﻓِـﻲ ﺍﻟﻠﱠـ ‪‬ﻮ ِ‬ ‫ﺐ ﹸﺫﻧ‪‬ﻮِﺑ ِﻬﻢ‪ ،‬ﻭ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬ﻫﻢ‪ ،‬ﻭ ﹶﻛﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﺴ‪‬ﺒ ِ‬‫ﻑ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌﺬﹶﺍﺏِ‪ ،‬ﺑِ ‪‬‬ ‫ﺻﻨ‪‬ﺎ ٍ‬
‫ﻼِﺋ ِﻬ ‪‬ﻢ ِﺑﹶﺄ ‪‬‬
‫ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣﺔِ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﻌ ﱢﺬﺑ‪ ‬ﻬ ‪‬ﻢ ﺑِﺎ‪‬ﺑِﺘ 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 ،‬ﻭ‪‬ﺑ ﹾﺄ ‪‬ﺳ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ ﹾﻘ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳِﺘ ‪‬ﺪﺭ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ ِﺇ‪‬ﻳﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹸﻗ ‪‬ﺪ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺧ ِﺬ ِﻫﻢ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺪ ِﻣ ِﲑ ِﻫ ‪‬ﻢ ﻓِﻲ ﺣ‪‬ﺎ ِﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ ِﻮ ِﻫ ‪‬ﻢ‬
‫ﻼ ‪‬ﺣ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳـﻌﺪ‬
‫ﺻﹶ‬‫ﺴ ‪‬ﻬ ‪‬ﻢ ِﻟ ‪‬ﻌ ‪‬ﺪ ِﻡ ِﺇ ‪‬ﺩﺭ‪‬ﺍ ِﻛ ِﻬﻢ‪ ‬ﻣ‪‬ﺎ ﻓِﻴ ِﻪ ‪‬‬
‫ﺴﺮ‪‬ﻭﺍ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﷲ ﺇ ﱠﻻ ﺍﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻀ‪‬ﺎﻟﹸﻮ ﹶﻥ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧ ِ‬
‫‪‬ﻭ ﹶﻏ ﹾﻔﹶﻠِﺘ ِﻬﻢ‪‬؟ ﻭ‪‬ﻻ ‪‬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 ؛ ﻷ‪‬ﺎ ﻧﺎﻗﺼﺔ ﻏﲑ ﻛﺎﻣﻠﺔ ؛ ﻭﳍﻮﺍ‪‬ﺎ 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 ‪‬ﻮﻧ‪‬ﺎ ‪‬ﻭِﺇﺫﹶﺍ‬
‫ﻭﻗﺪ ﻣﺪِﺡ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺘﻮﺍﺿﻌﲔ ﻓﻘﺎﻝ ‪ } :‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﱠﻟﺬِﻳﻦ‪ ‬ﻳ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺧ‪‬ﺎ ﹶﻃ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﺠ‪‬ﺎ ِﻫﻠﹸﻮ ﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺳﻠﹶﺎﻣ‪‬ﺎ { ) ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ‪ ،‬ﺍﻵﻳﺔ ‪ (. ٦٣ :‬ﻭﺍﳌﻌﲎ ﺃ‪‬ﻢ 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 ﺃ‪‬ﻢ 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 ﺑـﻴ‪‬ﻦ‬
‫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
‫ﳋ‪‬ﻴ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ـ ِﺔ‪:‬‬
‫ﺻﻴﻬ‪‬ﺎ ﺍ ﹶ‬
‫ﳋ‪‬ﻴ ﹸﻞ ‪‬ﻣ ‪‬ﻌﻘﹸﻮ ‪‬ﺩ ﻓِﻲ ‪‬ﻧﻮ‪‬ﺍ ِ‬
‫‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎ ِﻣﺮٍ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹸﺓ ﺍﻟﺒ‪‬ﺎ ِﺭِﻗ ‪‬ﻲ‪ :‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍ ﹶ‬
‫ﺍ َﻷ ‪‬ﺟ ‪‬ﺮ ﻭ‪‬ﺍ ﹶﳌ ‪‬ﻐ‪‬ﻨ ‪‬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

‫‪ - ١٧٢‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )‪(٥٤ /٢‬‬

‫‪ - ١٧٣‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ١٠٥٤ - ٢٨٥٢(٣٧٣ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﻣـﺎﺭﺓ ﺑـﺎﺏ ﺍﳋﻴـﻞ ﰲ‬
‫ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋﲑ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺭﻗﻢ ‪) .١٨٧٣‬ﺍﻷﺟﺮ( ﺍﻟﺜﻮﺍﺏ ﰲ ﺍﻵﺧﺮﺓ‪) .‬ﺍﳌﻐﻨﻢ( ﺍﻟﻐﻨﻴﻤﺔ ﰲ ﺍﻟﺪﻧﻴﺎ[‬

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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 ﹶﻔﻬ‪‬ﺎﺀ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺘِﻲ‬
‫ﺃﻣﺎ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻓﻔﻲ ﺍﳌﻐﻨﻢ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﳌﺎﻝ ﻗﻮﺍﻡ ﺍﳊﻴﺎﺓ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺆﺗ‪‬ﻮﹾﺍ ﺍﻟ ‪‬‬
‫‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻗﻴ‪‬ﺎﻣﹰﺎ ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﺯﻗﹸﻮ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﻭ‪‬ﺍ ﹾﻛﺴ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻗﹸﻮﻟﹸﻮﹾﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹰﺎ{ ]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 ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪-‬‬ ‫ﰲ ﺍﳊﺪﻳﺚ ﺍﳊﺾ ﻋﻠﻰ ﺣﺒﺲ ﻫﺬﺍ ﺍﳌﻠﻚ ﻭﺍﻻﻋﺘﻨﺎﺀ ﻓﻴﻪ ﻓﻌﻦ ﺃﰊ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺼﺪِﻳﻘﹰﺎ ِﺑ ‪‬ﻮ ‪‬ﻋ ِﺪﻩِ‪ ،‬ﹶﻓِﺈ ﱠﻥ ِﺷ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭ ِﺭ‪‬ﻳ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﻭﹶﺛ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ ‪‬ﻮﹶﻟ ‪‬ﻪ ﻓِﻲ‬
‫ﺲ ﹶﻓ ‪‬ﺮﺳ‪‬ﺎ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺇﳝ‪‬ﺎﻧ‪‬ﺎ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ ‪ " :-‬ﻣ ِﻦ ﺍ ‪‬ﺣ‪‬ﺘ‪‬ﺒ ‪‬‬
‫‪١٧٤‬‬
‫ﻣِﻴﺰ‪‬ﺍِﻧ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬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 ‪ ،‬ﻷﻧ‪‬ﻪ  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 ؛ ﻟﺸﺄ‪‬ﺎ ‪ ،‬ﻭﺣﺾ ﻋﻠﻰ ﺍﻛﺘﺴﺎ‪‬ﺎ ‪ ،‬ﻭﻧ‪‬ـﺪ‪‬ﺏ ﻻﺭﺗﺒﺎﻃﻬـﺎ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ‪ ،‬ﻋﺪ‪‬ﺓ ﻟﻠﻘﺎﺀ ﺍﻟﻌﺪ ‪‬ﻭ ‪ ،‬ﺇﺫ ﻫﻲ ﻣﻦ ﺃﻗﻮﻯ ﺍﻵﻻﺕ ﰲ ﺍﳉﻬﺎﺩ ‪ ،‬ﻓﺎﳋﻴﻞ ﺍﳌﻌﺪﺓ ﻟﻠﺠﻬﺎﺩ ﻫﻲ ﺍﻟـﱵ ﰲ‬
‫ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋﲑ ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻌﺪ‪‬ﺍ 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 ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬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 ﻳﺒﻴ‪‬ﻦ ﺑﻪ ﺍﳌﺮﺍﺩ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﲢﺴﲔ ﺍﻟﻠﻔﻆ ﺣﱴ ﻳﺴﺘﻤﻴﻞ ﺑﻪ ﻗﻠﻮﺏ ﺍﻟﺴﺎﻣﻌﲔ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﻳﺸﺒ‪‬ﻪ ﺑـﻪ‬
‫ﺍﻟﺴﺤﺮ ‪ ،‬ﻭﺍﳌﺬﻣﻮﻡ ﻣﻨﻪ ﻣﺎ ﻳﻘﹾﺼﺪ ﺑﻪ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﺃﻣﺎ ﻣ‪‬ﺎ ﻳﺒﻴ‪‬ﻦ 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 « ﻭﺍ‪‬ﺎﻫﺪﻭﻥ ﲢﺖ ﺭﺍﻳﺎ‪‬ﻢ ﻳﻐﺰﻭﻥ " ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ‬
‫‪ " :‬ﻭﻓﻴﻪ ﺑﺸﺮﻯ ﺑﺒﻘﺎﺀ ﺍﻹِﺳﻼﻡ ﻭﺃﻫﻠﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ؛ ﻷﻥ ﻣﻦ ﻻﺯﻡ ﺑﻘﺎﺀ ﺍﳉﻬﺎﺩ ﺑﻘﺎﺀ ﺍ‪‬ﺎﻫﺪﻳﻦ 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 ‪،‬‬
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‫ﻭﺍﻟﺪﺑﺎﺑﺎﺕ ‪ ،‬ﻭﺍﻟﺴﻔﻦ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺴﺘﻄﻴﻌﻪ ﺍﳌﺴﻠﻤﻮﻥ ؟‬
‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ :‬ﺃﻧﻔﻘﻲ ﻭﻻ ﲢﺼﻲ ﻓﻴﺤﺼﻲ ﺍﷲ ﻋﻠﻴﻚ‬

‫‪ - ١٧٥‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )‪(٤٧٨ /١‬‬

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‫ﺼ ‪‬ﻲ ﺍﻟﱠﻠﻪ‪ ‬ﻋﹶﻠ‪‬ﻴﻚِ‪ ،‬ﻭ ﹶﻻ ﺗ‪‬ﻮﻋِﻲ‪ ،‬ﹶﻓﻴ‪‬ﻮ ِﻋ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺤِ‬
‫ﺤﺼِﻲ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎ َﺀ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﺃ‪‬ﻧ ِﻔﻘِﻲ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻚ«‪.١٧٦‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِ‬
‫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 ﺣﺮﻛﺎ‪‬ﻢ 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 ﻛﺄ‪‬ﺎ ﺍﻟﻈﺒﺎﺀ ﻓﻴﺨﻠﻄﻬﺎ ﺍﻟﺒﻌﲑ ﺍﻷﺟﺮﺏ ﻓﻴﺠﺮ‪‬ﺎ‪ ،‬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
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻫ ‪‬ﻢ ﻏﹶﺎِﻓﻠﹸﻮ ﹶﻥ{ ]ﺍﻟﺮﻭﻡ‪ ، [٧ :‬ﻭﻗﺪ ﻗـﺎﻝ‬
‫ﻳﻌﻠﻤﻮﻥ ﺇﻻ } ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻇﹶﺎ ِﻫﺮ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺎ ﻳﻨﺒﻪ ﺇﱃ ﻳﺪ ﺍﷲ ﻭﺣﻜﻤﺘﻪ ﰲ ﺧﻠﻘﻪ ﻓﻘﺎﻝ‪} :‬ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭﺍ ﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔﺴِـ ِﻬ ‪‬ﻢ‬
‫ﺱ ِﺑِﻠﻘﹶﺎ ِﺀ ‪‬ﺭ‪‬ﺑﻬِـ ‪‬ﻢ‬ ‫ﺴﻤ‪‬ﻰ ‪‬ﻭِﺇ ﱠﻥ ﹶﻛِﺜﲑ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻖ ‪‬ﻭﹶﺃ ‪‬ﺟ ٍﻞ ‪‬ﻣ ‪‬‬ ‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴﻨ‪ ‬ﻬﻤ‪‬ﺎ ِﺇﻟﱠﺎ ﺑِﺎﹾﻟ ‪‬‬‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣﻦ‪ ‬ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﻗ ‪‬ﻮ ﹰﺓ‬ ‫ﺽ ﹶﻓ‪‬ﻴ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺴﲑ‪‬ﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫ﹶﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ )‪ (٨‬ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﺕ ﹶﻓﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ‪‬ﻴ ﹾﻈِﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟﻜِـ ‪‬ﻦ‬ ‫ﺽ ‪‬ﻭ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭﻫ‪‬ﺎ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭﻫ‪‬ﺎ ‪‬ﻭﺟ‪‬ﺎ َﺀ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺳﹸﻠ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬ ‫‪‬ﻭﹶﺃﺛﹶﺎﺭ‪‬ﻭﺍ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹾﻈِﻠﻤ‪‬ﻮ ﹶﻥ )‪] {(٩‬ﺍﻟﺮﻭﻡ‪[٩ ،٨ :‬‬
‫ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ 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 /٣‬ﻭ‪‬ﺬﻳﺐ 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 ﹾﻠﻨ‪‬ﺎ‬
‫}ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﻫ‪‬ﺘ ‪‬ﺪﻭ‪‬ﺍ ﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ‪‬ﻫﺪ‪‬ﻯ ﻭ‪‬ﺁﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺗ ﹾﻘﻮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ{ ]ﳏﻤﺪ‪ [١٧ :‬ﻭﺍﷲ ﻗﺎﻝ‪ } :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﹾﻟﻌ‪‬ﺎ ِﺟﹶﻠ ﹶﺔ ‪‬ﻋ ‪‬‬
‫ﺼﻠﹶﺎﻫ‪‬ﺎ ‪‬ﻣ ﹾﺬﻣ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﺪﺣ‪‬ﻮﺭ‪‬ﺍ )‪ (١٨‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭ ‪‬ﺳﻌ‪‬ﻰ‬
‫ﹶﻟ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻧﺸ‪‬ﺎ ُﺀ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻧﺮِﻳ ‪‬ﺪ ﹸﺛ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻪ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻭﻣ‪‬ﺎ‬
‫ﺸﻜﹸﻮﺭ‪‬ﺍ )‪ (١٩‬ﹸﻛﻠ‪‬ﺎ ‪‬ﻧ ِﻤ ‪‬ﺪ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ِﻣ ‪‬ﻦ ‪‬ﻋﻄﹶﺎ ِﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﺳ ‪‬ﻌ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﹶﻟﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﻌ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺕ ‪‬ﻭﹶﺃ ﹾﻛﺒ‪‬ـ ‪‬ﺮ‬
‫ﺾ ‪‬ﻭﹶﻟﻠﹾﺂ ِﺧ ‪‬ﺮ ﹸﺓ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀ ﹾﻠﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻒ ﹶﻓ ‪‬‬
‫ﺤﻈﹸﻮﺭ‪‬ﺍ )‪ (٢٠‬ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﻣ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻄﹶﺎ ُﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬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 ِﺇ‪‬ﻧﻤ‪‬ـﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻦ ﺑﻴﻌﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻟﻠﻨﱯ ‪ِ} :‬ﺇ ﱠﻥ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ‪‬ﻳﺒ‪‬ﺎِﻳﻌ‪‬ﻮﻧ‪‬ـ ‪‬‬
‫ﻕ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ { ]ﺍﻟﻔﺘﺢ‪ ،[١٠ :‬ﻭﻋﻦ ﺍﻟﺼﺪﻗﺔ ﺃ‪‬ﺎ ﺗﻘﻊ ﰲ ﻳﺪ ﺍﷲ ﺗﻌـﺎﱃ ﻗﺒـﻞ ﻳـﺪ‬ ‫‪‬ﻳﺒ‪‬ﺎﻳِﻌ‪‬ﻮ 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 ﹾﺬﻣ‪‬ﻮﻣﹰﺎ ‪‬ﻣ ‪‬ﺪﺣ‪‬ﻮﺭﹰﺍ«‪ .‬ﻣﺬﻣﻮﻣﺎ ﲟﺎ ﺍﺭﺗﻜﺐ‪ ،‬ﻣﺪﺣﻮﺭﺍ‬
‫ﺠﻠﹾﻨﺎ ﹶﻟ ‪‬ﻪ ﻓِﻴﻬﺎ ﻣﺎ ﻧ‪‬ﺸﺎ ُﺀ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻧﺮِﻳﺪ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌﻠﹾﻨﺎ ﹶﻟ ‪‬ﻪ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬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 ‪‬ﻌ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬ ‫» ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺃﹶﺭﺍ ‪‬ﺩ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭﺳ‪‬ﻌﻰ ﻟﹶﻬﺎ ‪‬ﺳ ‪‬ﻌﻴ‪‬ﻬﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣﻦ‪ ،‬ﹶﻓﺄﹸﻭﻟِﺌ ‪‬‬
‫ﻓﻴﺆﺩﻱ ﺗﻜﺎﻟﻴﻔﻬﺎ‪ ،‬ﻭﻳﻨﻬﺾ ﺑﺘﺒﻌﺎ‪‬ﺎ‪ ،‬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 .‬ﻭ‪‬ﻣﺎ ﻛﺎ ﹶﻥ ﻋ‪‬ﻄﺎ ُﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﳝﻨﻌﻪ‪ ،‬ﻓﻬﻮ ﻣﻄﻠﻖ ﺗﺘﻮﺟﻪ ﺑﻪ ﺍﳌﺸﻴﺌﺔ ﺣﻴﺚ ﺗﺸﺎﺀ‪ » :‬ﹸﻛﻠ‪‬ﺎ ‪‬ﻧ ِﻤ ‪‬ﺪ ﻫﺆ‪‬ﻻ ِﺀ ‪‬ﻭ ‪‬ﻫﺆ‪‬ﻻ ِﺀ ِﻣ ‪‬ﻦ ﻋ‪‬ﻄﺎ ِﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻭﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻷﺭﺽ ﻣﻠﺤﻮﻅ ﺑﲔ ﺍﻟﻨﺎﺱ ﲝﺴﺐ ﻭﺳﺎﺋﻠﻬﻢ ﻭﺃﺳﺒﺎ‪‬ﻢ ﻭﺍﲡﺎﻫﺎ‪‬ﻢ ﻭﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﳎﺎﻝ ﺍﻷﺭﺽ ﺿﻴﻖ ﻭﺭﻗﻌﺔ ﺍﻷﺭﺽ ﳏـﺪﻭﺩﺓ‪.‬‬
‫ﻓﻜﻴﻒ ‪‬ﻢ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﻮﺍﺳﻊ ﻭﰲ ﺍﳌﺪﻯ ﺍﳌﺘﻄﺎﻭﻝ‪ .‬ﻛﻴﻒ ‪‬ﻢ ﰲ ﺍﻵﺧﺮﺓ ﺍﻟﱵ ﻻ ﺗﺰﻥ ﻓﻴﻬﺎ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ؟‬
‫ﺕ ‪‬ﻭﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ‪‬ﺗ ﹾﻔﻀِﻴﻠﹰﺎ«‪ .‬ﻓﻤﻦ ﺷﺎﺀ ﺍﻟﺘﻔﺎﻭﺕ ﺍﳊﻖ‪ ،‬ﻭﻣﻦ ﺷﺎﺀ ﺍﻟﺘﻔﺎﺿﻞ ﺍﻟﻀـﺨﻢ‪،‬‬ ‫ﺾ ‪‬ﻭﹶﻟﻠﹾﺂ ِﺧ ‪‬ﺮ ﹸﺓ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ‪‬ﺩﺭ‪‬ﺟﺎ ٍ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ﻋ‪‬ﻠﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀﻠﹾﻨﺎ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻒ ﹶﻓ ‪‬‬
‫»ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﹶﻛ‪‬ﻴ ‪‬‬
‫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 ﺍﻟﺪﻳ‪‬ﻜﺔ ﺃ‪‬ﺎ ﺭﺃﺕ ﻣﻠﻜﹰﺎ‪ ،١٧٩‬ﻭﻫﻜﺬﺍ ﳝﻮﺝ ﻋﺎﱂ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺭ‪‬ﺑﻬِـ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ـﻮ ﹶﻥ ﺑِـ ِﻪ‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮ 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 ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ‪‬ﺳﺒِﻴﹶﻠ ‪‬‬‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭ ﹶﻥ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺠﺤِﻴ ِﻢ{ ]ﻏﺎﻓﺮ ‪ - [٧ :‬ﻭﳛﻀﺮﻭﻥ ﺣﻠﻘﺎﺕ ﺍﻟﺬﻛﺮ‪ ،١٨٠‬ﻭ)}ِﺇ ﹾﺫ ﻳ‪‬ﻮﺣِﻲ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﹶﺃﻧ‪‬ـﻲ‬ ‫ﺏ ﺍﹾﻟ ‪‬‬‫‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﺿ ِﺮﺑ‪‬ﻮﺍ ﻣِـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬ ‫ﻕ ﻭ‪‬ﺍ ‪‬‬‫ﻕ ﺍﹾﻟﹶﺄ ‪‬ﻋﻨ‪‬ﺎ ِ‬
‫ﺿ ِﺮﺑ‪‬ﻮﺍ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺐ ﻓﹶﺎ ‪‬‬‫ﺏ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺍﻟ ‪‬ﺮ ‪‬ﻋ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺜ‪‬ﺒﺘ‪‬ﻮﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺳﹸﺄﹾﻟﻘِﻲ ﻓِﻲ ﹸﻗﻠﹸﻮ ِ‬
‫ﺐ ﻓﻼﻧﺎ ﻓﺄﺣﺒ‪‬ﻮﻩ(‪ ١٨١‬ﻭﲤﻮﺝ ﺍﻷﺭﺽ ‪‬ﺬﻩ ﺍﳊﺮﻛﺔ ﳕﻮﹰﺍ‬ ‫ﹸﻛ ﱠﻞ ‪‬ﺑﻨ‪‬ﺎ ٍﻥ{ ]ﺍﻷﻧﻔﺎﻝ‪ ([١٢ :‬ﻭﺍﷲ ﻳﻨﺎﺩﻱ )ﺇﻧ‪‬ﻲ ﺃﺣ ‪‬‬
‫)ﻓﻴﻨﻔﺦ ﻓﻴﻪ ﺍﳌﻠﻚ( ﻭﺇﳚﺎﺩﹰﺍ ﻟﺸﻲﺀ ﱂ ﻳﻜﻦ ﻭﺑﺮﻛﺔ ﳌﻮﺟﻮﺩ ﺿﻌﻴﻒ ﻭ ‪‬ﻣﺤ‪‬ﻘﹰﺎ 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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ«ﺍﻹﺑﺎﻧﺔ ﺍﻟﻜـﱪﻯ ﻻﺑـﻦ ﺑﻄـﺔ )‪/٧‬‬ ‫ﺼ ‪‬ﺪ ِ‬ ‫ﺼ ‪‬ﺪﹶﻗ ﹶﺔ ‪‬ﺗ ﹶﻘ ‪‬ﻊ ﻓِﻲ ‪‬ﻳ ِﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹶﻘ ‪‬ﻊ ﻓِﻲ ‪‬ﻳ ِﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸﺔﹶ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ِ» :‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫‪ - ١٧٨‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪( ٢٢٣)(٢٩٤‬ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪ ( ٨٥٧١)(١٠٩ /٩‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫ﺕ ‪‬ﻣﹶﻠﻜﹰـﺎ‪ ،‬ﻭِﺇﺫﹶﺍ‬
‫ﻀِﻠﻪِ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ـﺎ ‪‬ﺭﹶﺃ ‪‬‬
‫ﺡ ﺍﻟ ‪‬ﺪ‪‬ﻳ ﹶﻜ ِﺔ ﻓﹶﺎ ‪‬ﺳﹶﺄﻟﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬‬
‫ﺻﻴ‪‬ﺎ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇﺫﹶﺍ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِ‬ ‫‪ - ١٧٩‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺸ‪‬ﻴﻄﹶﺎﻥِ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺭﺃﹶﻯ ‪‬ﺷ‪‬ﻴﻄﹶﺎﻧ‪‬ﺎ« ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪- ٣٣٠٣(٤١٨ :‬‬ ‫ﳊﻤ‪‬ﺎ ِﺭ ﹶﻓ‪‬ﺘ ‪‬ﻌ ‪‬ﻮﺫﹸﻭﺍ ﺑِﺎﻟﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ﻧ‪‬ﻬِﻴ ‪‬ﻖ ﺍ ِ‬
‫‪]- ١١٧١‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ ﺭﻗﻢ ‪) .٢٧٢٩‬ﻴﻖ ﺍﳊﻤـﺎﺭ( ﺻـﻮﺗﻪ‬
‫ﺍﳌﻨﻜﺮ[‬
‫ﻕ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻤﺴ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟ ﱢﺬ ﹾﻛﺮِ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻭ ‪‬ﺟﺪ‪‬ﻭﺍ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻳ ﹾﺬ ﹸﻛﺮ‪‬ﻭ ﹶﻥ‬ ‫‪ - ١٨٠‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ِ ":‬ﺇ ﱠﻥ ِﻟﱠﻠ ِﻪ ‪‬ﻣ ﹶ‬
‫ﻼِﺋ ﹶﻜ ﹰﺔ ‪‬ﻳﻄﹸﻮﻓﹸﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ﱡﻄ ‪‬ﺮ ِ‬
‫ﺴﹶﺄﹸﻟ ‪‬ﻬ ‪‬ﻢ ﺭ‪‬ﺑ ‪‬ﻬﻢ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﻣ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻣ‪‬ـﺎ ‪‬ﻳﻘﹸـﻮ ﹸﻝ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ« ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺤِﺘ ِﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬‫ﺤﻔﱡﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺟِﻨ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺩﻭ‪‬ﺍ‪ :‬ﻫﹸﻠﻤ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ﹸﻜ ‪‬ﻢ " ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻚ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﻫ ﹾﻞ ‪‬ﺭﹶﺃ ‪‬ﻭﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻻ ﻭ‪‬ﺍﻟﻠﱠـ ِﻪ ﻣ‪‬ـﺎ‬ ‫ﺠﺪ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬ﻤﺪ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﻚ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻚ ﻭ‪‬ﻳ ﹶﻜ‪‬ﺒﺮ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮ‪‬ﻧ ‪‬‬ ‫ِﻋﺒ‪‬ﺎﺩِﻱ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﻳ ‪‬‬
‫ﻚ‬‫ﺤﻤِﻴﺪ‪‬ﺍ‪ ،‬ﻭﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﻟﹶـ ‪‬‬ ‫ﻚ ‪‬ﺗﻤ‪‬ﺠِﻴﺪ‪‬ﺍ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﻚ ِﻋﺒ‪‬ﺎ ‪‬ﺩﺓﹰ‪ ،‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻟ ‪‬‬
‫ﻒ ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﺃ ‪‬ﻭﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﺃ ‪‬ﻭ ‪‬ﻙ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻟ ‪‬‬ ‫‪‬ﺭﹶﺃ ‪‬ﻭﻙ‪‬؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺏ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ "‬ ‫ﳉ‪‬ﻨ ﹶﺔ« ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻻ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﻚﺍﹶ‬ ‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬‫ﺴﹶﺄﻟﹸﻮﻧِﻲ؟ " ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ ‪‬‬ ‫ﺴﺒِﻴﺤ‪‬ﺎ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﻒ ﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﺣ ‪‬ﺮﺻ‪‬ﺎ‪ ،‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻟﻬ‪‬ﺎ ﹶﻃﹶﻠﺒ‪‬ﺎ‪ ،‬ﻭﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺭ ﹾﻏ‪‬ﺒﺔﹰ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬‬
‫ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﻒ‬
‫ﺏ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﹶﻓ ِﻤ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﻮﺫﹸﻭﻥﹶ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ِ :‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻻ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺕ ﹶﻟ ‪‬ﻬ ‪‬ﻢ " ﻗﹶـﺎ ﹶﻝ‪":‬‬
‫ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ؟ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﺃ ‪‬ﻭﻫ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﻣِ‪‬ﻨﻬ‪‬ﺎ ِﻓﺮ‪‬ﺍﺭ‪‬ﺍ‪ ،‬ﻭﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﻟﻬ‪‬ﺎ ‪‬ﻣﺨ‪‬ﺎﹶﻓ ﹰﺔ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻓﹸﺄ ‪‬ﺷ ِﻬ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ ﹶﻏ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ "‬ ‫ﺸﻘﹶﻰ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺟﻠِﻴ ‪‬‬ ‫ﳉﹶﻠﺴ‪‬ﺎ ُﺀ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺲ ِﻣ‪‬ﻨ ‪‬ﻬﻢ‪ِ ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ِﻟﺤ‪‬ﺎ ‪‬ﺟ ٍﺔ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻫ ‪‬ﻢ ﺍ ﹸ‬ ‫ﻼ ﹲﻥ ﹶﻟ‪‬ﻴ ‪‬‬‫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) .‬ﻓﻴﺤﻔـﻮ‪‬ﻢ( ﻳﻄﻮﻗـﻮ‪‬ﻢ 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[‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ِﺟ‪‬ﺒﺮِﻳـﻞﹸ‪ ،‬ﹶﻓ‪‬ﻴﻨ‪‬ـﺎﺩِﻱ‬
‫ﻼﻧ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺣﺒِ‪‬ﺒﻪ‪ ،‬ﹶﻓ‪‬ﻴ ِ‬
‫ﺐ ﹸﻓ ﹶ‬
‫ﺤ ‪‬‬ ‫‪ - ١٨١‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇﺫﹶﺍ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﻧ‪‬ﺎﺩ‪‬ﻯ ِﺟ‪‬ﺒﺮِﻳ ﹶﻞ‪ِ :‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﺽ"‬ ‫ﺿ ‪‬ﻊ ﹶﻟ ‪‬ﻪ ﺍﻟ ﹶﻘﺒ‪‬ﻮ ﹸﻝ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﺀِ‪ ،‬ﹸﺛ ‪‬ﻢ ﻳ‪‬ﻮ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﻟ ‪‬‬
‫ﻼﻧ‪‬ﺎ ﹶﻓﹶﺄ ِﺣﺒ‪‬ﻮﻩ‪ ،‬ﹶﻓ‪‬ﻴ ِ‬
‫ﺐ ﹸﻓ ﹶ‬
‫ﺤ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ‪ِ :‬ﺇ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ِﺟ‪‬ﺒﺮِﻳ 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 ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ  ‪ :‬ﻫ ﹾﻞ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬
‫ﺝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﺣ ‪‬ﺪﹶﺛ‪‬ﺘ ‪‬ﻪ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﺯ ‪‬ﻭ ‪‬‬ ‫‪ - ١٨٢‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎﺏٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭﺓﹸ‪ ،‬ﹶﺃ ﱠﻥ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺭ ِ‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﻋﻠﹶﻰ ﺍﺑ‪‬ـ ِﻦ‬ ‫ﺿ ‪‬‬ ‫ﺖ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ‪‬ﻌ ﹶﻘ‪‬ﺒﺔِ‪ِ ،‬ﺇ ﹾﺫ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ﹶﻟﻘِﻴﺖ‪ ،‬ﻭﻛﹶﺎﻥﹶ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﻣ‪‬ﺎ 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 ﺭ‪‬ﺍﺳِﻲ‪،‬‬
‫ﺐ ﹶﻓ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬‬
‫ﺖ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻬﻤ‪‬ﻮ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟﻬِﻲ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِﻔ ‪‬ﻖ ِﺇﻟﱠﺎ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ِﺑ ﹶﻘ ‪‬ﺮ ِﻥ ﺍﻟﱠﺜﻌ‪‬ﺎِﻟ ِ‬
‫ﺠ‪‬ﺒﻨِﻲ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺩﺕ‪ ،‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﻠﹶ ﹾﻘ ‪‬‬
‫ﻼﻝٍ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ِ‬
‫‪‬ﻋ‪‬ﺒ ِﺪ ﻳ‪‬ﺎﻟِﻴ ﹶﻞ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِ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 ﻗﻠﻮ‪‬ﻢ 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 ﹶﳌﺤ‪‬ﻖ‪ ،‬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 ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ ﹶﻟﻚ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺭﺩ‪‬ﻭﺍ ‪‬ﻋﹶﻠ‪‬ﻴﻚ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫ﺕ ﹶﻓِﺈﺫﹶﺍ ﻓِﻴﻬ‪‬ﺎ ِﺟ‪‬ﺒﺮِﻳﻞﹸ‪ ،‬ﹶﻓﻨ‪‬ﺎﺩ‪‬ﺍﻧِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﹶﻗ ‪‬ﻮ ﹶﻝ ﹶﻗ ‪‬ﻮ ِﻣ ‪‬‬
‫ﺴﺤ‪‬ﺎ‪‬ﺑ ٍﺔ ﹶﻗ ‪‬ﺪ ﹶﺃ ﹶﻇﱠﻠ‪‬ﺘﻨِﻲ‪ ،‬ﹶﻓ‪‬ﻨ ﹶﻈ ‪‬ﺮ ‪‬‬
‫ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧ‪‬ﺎ ِﺑ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ﹸﺃ ﹾﻃﺒِـ ‪‬ﻖ‬
‫ﻚ ﻓِﻴﻤ‪‬ﺎ ِﺷﹾﺌﺖ‪ِ ،‬ﺇ ﹾﻥ ﺷِـﹾﺌ ‪‬‬ ‫ﺤ ‪‬ﻤﺪ‪ ،‬ﹶﻓﻘﹶﺎﻝﹶ‪ ،‬ﹶﺫِﻟ ‪‬‬ ‫ﺴﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠﻲ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﳉﺒ‪‬ﺎ ِﻝ ﹶﻓ ‪‬‬‫ﻚﺍِ‬ ‫ﺖ ﻓِﻴ ِﻬﻢ‪ ،‬ﹶﻓﻨ‪‬ﺎﺩ‪‬ﺍﻧِﻲ ‪‬ﻣﹶﻠ ‪‬‬
‫ﳉﺒ‪‬ﺎ ِﻝ ِﻟﺘ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ِﺑﻤ‪‬ﺎ ِﺷﹾﺌ ‪‬‬
‫ﻚﺍِ‬ ‫‪‬ﻣﹶﻠ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ "‬
‫ﻼِﺑ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﻩ‪ ،‬ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺻﹶ‬‫ﺝ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺨ ِﺮ ‪‬‬
‫ﺸ‪‬ﺒ‪‬ﻴﻦِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ :‬ﺑ ﹾﻞ ﹶﺃ ‪‬ﺭﺟ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِ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 ﺣﺠﺎﺭ‪‬ﻤﺎ ﻳﻘﺎﻝ ﺭﺟﻞ ﺃﺧﺸﺐ ﺇﺫﺍ ﻛﺎﻥ ﺻﻠﺐ ﺍﻟﻌﻈﺎﻡ ﻗﻠﻴﻞ ﺍﻟﻠﺤﻢ‪) .‬ﺃﺻﻼ‪‬ﻢ( ﲨﻊ ﺻﻠﺐ ﻭﻫﻮ ﻛﻞ ﻇﻬـﺮ ﻟـﻪ‬
‫ﻓﻘﺎﺭ[‬
‫ﺖ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪﻧِﻲ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ـﺎ‬ ‫ﺿ ‪‬‬ ‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ :‬ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻣ ِﺮ ‪‬‬ ‫ﷲ ‪ِ " :-  -‬ﺇﻥﱠ ﺍ َ‬ ‫‪ - ١٨٣‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻚ ﹶﻟ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ‪‬ﺗﻨِﻲ ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪‬؟ ﻳ‪‬ـﺎ‬‫ﺖ ﹶﺃ‪‬ﻧ ‪‬‬‫ﺽ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪﻩ‪ ،‬ﹶﺃﻣ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻤ ‪‬‬ ‫ﺖ ﹶﺃ ﱠﻥ ‪‬ﻋ‪‬ﺒﺪِﻱ ﹸﻓﻠﹶﺎﻧ‪‬ﺎ ‪‬ﻣ ِﺮ ‪‬‬ ‫ﲔ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻤ ‪‬‬
‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬ ‫ﺖ ‪‬ﺭ ‪‬‬ ‫ﻒ ﹶﺃﻋ‪‬ﻮ ‪‬ﺩﻙ‪‬؟ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺏ ﹶﻛ‪‬ﻴ ‪‬‬ ‫‪‬ﺭ ‪‬‬
‫ﻚ ‪‬ﻋ‪‬ﺒﺪِﻱ ﹸﻓﻠﹶﺎﻥﹲ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ‬ ‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻄ ‪‬ﻌ ‪‬ﻤ ‪‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤﲔ‪ ،‬ﹶﻗﺎ ﹶﻝ‪ :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻤ ‪‬‬ ‫ﺖ ‪‬ﺭ ‪‬‬ ‫ﺏ ‪‬ﻭ ﹶﻛ‪‬ﻴﻒ‪ ‬ﹸﺃ ﹾﻃ ِﻌ ‪‬ﻤﻚ‪‬؟ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻚ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ﹾﻄ ِﻌ ‪‬ﻤﻨِﻲ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻄ ‪‬ﻌ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺏ‬
‫ﺖ ‪‬ﺭ ‪‬‬ ‫ﻒ ﹶﺃ ‪‬ﺳﻘِﻴﻚ‪‬؟ ‪‬ﻭﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﺏ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺴ ِﻘﻨِﻲ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﺴ ﹶﻘ‪‬ﻴ‪‬ﺘﻚ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﻚ ِﻋ‪‬ﻨﺪِﻱ‪ ،‬ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬‫ﺕ ﹶﺫِﻟ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬‬
‫‪‬ﺗ ﹾﻄ ِﻌ ‪‬ﻤﻪ‪‬؟ ﹶﺃﻣ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻤ ‪‬‬

‫‪١١٦‬‬
 ‫ﺍﳋﻠﻖ ﻭﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﻭﻳﻌﻤﻠﻮﻥ ﺑﻘﻴﻢ ﺍﳊﻖ ﻭﺷﺮﺍﺋﻌﻪ‪ ،‬ﻭﺍﻟﻐﻴﺐ ﻋﻨﺪﻫﻢ ﺣﺎﺿﺮ ﻭﻳﺮﺟﻌﻮﻥ ﻛﻞ ﺃﻣﺮ ﺇﻟﻴﻪ }ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ـﺎ‬
‫ﺴ‪‬ﻨ ﹲﺔ ‪‬ﻳﻘﹸﻮﻟﹸﻮﹾﺍ ﻫ‪‬ـ ِﺬ ِﻩ ِﻣ ‪‬ﻦ ﻋِﻨ ِﺪ ﺍﻟﻠﹼـ ِﻪ‬
‫ﺼﺒ‪ ‬ﻬ ‪‬ﻢ ‪‬ﺣ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬ﺪ ٍﺓ ‪‬ﻭﺇِﻥ ‪‬ﺗ ِ‬
‫ﺝ ‪‬ﻣ ‪‬‬
‫‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﺪﺭِﻛ ﱡﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺕ‪ ‬ﻭﹶﻟ ‪‬ﻮ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺑﺮ‪‬ﻭ ٍ‬
‫ﺼ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﻴﹶﺌ ﹲﺔ ‪‬ﻳﻘﹸﻮﻟﹸﻮﹾﺍ ﻫ‪‬ـ ِﺬ ِﻩ ِﻣ ‪‬ﻦ ﻋِﻨ ِﺪ ‪‬ﻙ ﹸﻗ ﹾﻞ ﹸﻛ ‪‬ﻞ ‪‬ﻣ ‪‬ﻦ ﻋِﻨ ِﺪ ﺍﻟﹼﻠ ِﻪ ﹶﻓﻤ‪‬ﺎ ِﻟﻬ‪‬ـﺆ‪‬ﻻﺀ ﺍﻟﹾ ﹶﻘ ‪‬ﻮ ِﻡ ﹶﻻ ‪‬ﻳﻜﹶﺎﺩ‪‬ﻭ ﹶﻥ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ‬ ‫‪‬ﻭﺇِﻥ ‪‬ﺗ ِ‬
‫‪‬ﺣﺪِﻳﺜﹰﺎ {]ﺍﻟﻨﺴﺎﺀ ‪.[٧٨ :‬‬
‫)ﺃﻧﻔﻘﻲ ﻭﻻ ﲢﺼﻲ( ﺑﻞ ﻣﺎﺩﺍﻡ ﺃﻥ ﻳﺪ ﺍﷲ ﺗﺘﻠﻘﺎﻫﺎ ﻓﺴﺘﺮﻋﺎﻩ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ‪:‬‬
‫ﺼ ‪‬ﻌ ‪‬ﺪ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﱠﺎ ﺍﻟ ﱠﻄ‪‬ﻴﺐ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ﹶﻘ‪‬ﺒﹸﻠﻬ‪‬ﺎ ِﺑ‪‬ﻴﻤِﻴِﻨﻪِ‪ ،‬ﺛﹸـ ‪‬ﻢ‬
‫ﺐ ﹶﻃ‪‬ﻴﺐٍ‪ ،‬ﻭ ﹶﻻ ﻳ‪ ‬‬
‫ﺴ ٍ‬
‫ﻕ ِﺑ ‪‬ﻌ ‪‬ﺪ ِﻝ ‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ٍﺓ ِﻣ ‪‬ﻦ ﹶﻛ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫» ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﳉ‪‬ﺒ ِﻞ«‪ ١٨٤‬ﺣﱴ ﺗﺄﰐ ﺍﳊﺒ‪‬ﺔ ﻛﺠﺒﻞ ﺃﺣﺪ‪ ،‬ﻓﻤﺎ‬ ‫‪‬ﻳ ‪‬ﺮﺑ‪‬ﻴﻬ‪‬ﺎ ِﻟﺼ‪‬ﺎ ِﺣﺒِﻪِ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺮﺑ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹸﻓﹸﻠ ‪‬ﻮﻩ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬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 ﻣ‪‬ﺎﺫﹶﺍ ‪‬ﻳ‪‬ﻨ ِﻔﻘﹸﻮ ﹶﻥ ﻗﹸـ ِﻞ‬ ‫ﻭﺍﻵﺧﺮﺓ ﻟﻮ ﻓﻌﻠﻮﻩ‪ ،‬ﻓﺎﳋﲑ )ﻻ ﲢﺼﻴﻪ(‪ ١٨٥‬ﺑﻞ ﺍﻓﺘﺢ ﻭﻛﺎﺀﻩ ﻭﺩﻋﻪ ﻳﻔﻴﺾ } ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌ ﹾﻔ ‪‬ﻮ{ ]ﺍﻟﺒﻘﺮﺓ‪ [٢١٩ :‬ﻭﺍﻟﻌﻔﻮ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺣﺎﺟﺘﻚ‪ ،‬ﻭﻣﺎ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺴﺪﻫﻢ ﺇﻻ ﺍﳊﺮﺹ ﻭﺍﳌﻨﻊ‪ ،‬ﻓﺒـﻪ‬

‫ﻚ ِﻋﻨ‪‬ـﺪِﻱ " ﺻـﺤﻴﺢ ﻣﺴـﻠﻢ )‪- ٤٣ (١٩٩٠ /٤‬‬ ‫ﺕ ﹶﺫﻟِـ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬ﻮ ‪‬ﺳ ﹶﻘ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬‬‫ﺴ ِﻘﻪِ‪ ،‬ﹶﺃﻣ‪‬ﺎ ِﺇﻧ‪ ‬‬ ‫ﺴﻘﹶﺎ ‪‬ﻙ ‪‬ﻋ‪‬ﺒﺪِﻱ ﹸﻓﻠﹶﺎ ﹲﻥ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤﲔ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺍ ‪‬ﺳﺘ‪ ‬‬
‫)‪(٢٥٦٩‬‬
‫ﻅ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﻣﻜﹶـ ‪‬ﻦ‬ ‫ﺸ ِﻜ ِﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄﹾﻟﻔﹶـﺎ ِ‬
‫ﻒ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻭﻓِﻲ ﺍ ‪‬ﺳِﺘ ﹾﻔﺴ‪‬ﺎ ِﺭ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺷ ﹶﻜ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﺇِﺑ‪‬ﺎ ‪‬ﺣ ِﺔ ‪‬ﺳﺆ‪‬ﺍ ِﻝ ‪‬ﻣ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ِﻘ ‪‬‬
‫ﺽ ﻭ‪‬ﺍﻟِﺎ ‪‬ﺳِﺘﺴ‪‬ـﻘﹶﺎ َﺀ‬‫ﻆ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ِﺮ ‪‬ﺩ ‪‬ﻣ ﹾﻄﹶﻠﻘﹰﺎ ‪ ،‬ﻭ‪‬ﺍﻟﹾ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻇﹶﺎ ِﻫ ‪‬ﺮ ‪‬ﻩ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﺃ ﹾﻃﹶﻠ ‪‬ﻖ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻮﺻ‪‬ﻮ ﹸﻝ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻌ ِﺮﹶﻓِﺘ ‪‬ﻪ ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ﹾﻔ ﹶ‬
‫ﺴ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﻭِﻟ ‪‬ﻲ ِﻣ ‪‬ﻦ ﹶﺃﻭ‪ِ‬ﻟﻴ‪‬ﺎِﺋ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ِ} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺟﺰ‪‬ﺍ ُﺀ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺤ‪‬ﺎ ِﺭﺑ‪‬ﻮ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ{ ]ﺍﳌﺎﺋﺪﺓ‪[٣٣ :‬‬ ‫ﻭ‪‬ﺍﻟِﺎ ‪‬ﺳِﺘ ﹾﻄﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫ﻚ‬
‫ﺠﻤِﻴـ ِﻊ ﹶﺫﻟِـ ‪‬‬ ‫ﺼ ‪‬ﺮ ﹸﻛ ‪‬ﻢ{ ]ﳏﻤﺪ‪ ، [٧ :‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ِﺑ ‪‬‬ ‫ﺼﺮ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ِ} :‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆﺫﹸﻭ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ{ ]ﺍﻷﺣﺰﺍﺏ‪ ، [٥٧ :‬ﻭﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ِ} :‬ﺇ ﹾﻥ ‪‬ﺗ‪‬ﻨ ‪‬‬
‫ﺕ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘِﻲ ‪‬ﻭﹶﺛﻮ‪‬ﺍﺑِﻲ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪ ،‬ﻭ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ } :‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻓ ‪‬ﻮﻓﱠﺎ ‪‬ﻩ ِﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻪ{ ]ﺍﻟﻨـﻮﺭ‪:‬‬ ‫ﻱ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬‬ ‫ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ ‪‬ﺅ ‪‬ﻩ ‪‬ﻭﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪» :‬ﹶﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ‪‬ﺗﻨِﻲ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ« ﹶﺃ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ِﺣﺴ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﻭ ِﻋﻘﹶﺎ‪‬ﺑ ‪‬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 ﺇ‪‬ﺎ 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 ﻣﺸﺎ‪‬ﺔ 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[‬
‫ﺤﺼ‪‬ـﻰ‬
‫ﺤﺼِـﻲ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺸ ﹸﺔ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﻚ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺕ ﹶﺫِﻟ ‪‬‬
‫ﺖ ِﻋ ‪‬ﺪ ﹶﺓ ﹶﻃﻌ‪‬ﺎ ِﻡ ‪‬ﻣﺴ‪‬ﺎ ِﻛﲔ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﺼ ‪‬‬ ‫‪ - ١٨٥‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﻣﻠﹶ‪‬ﻴ ﹶﻜﺔﹶ‪ ،‬ﹶﺃ ﱠﻥ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺸﺔﹶ‪ ،‬ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻚ«ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻟﻠﺤﺴﲔ ﺑﻦ ﺣﺮﺏ )ﺹ‪ ( ٣٠٩)(١٥٩ :‬ﺻﺤﻴﺢ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِ‬

‫‪١١٧‬‬
‫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) ،‬ﻣ‪‬ﺎ ﺍﺳ‪‬ـ‪‬ﺘ ﹶﻄ ‪‬ﻌ ِ‬ ‫ﻚ ﺑ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِ‬‫ﻀﹶﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﻓ ‪‬‬
‫ﻱ‪ :‬ﻟﹶﺎ ‪‬ﺗ ‪‬ﻤ‪‬ﻨﻌِﻲ ﹶﻓﻀ‪ ‬ﹶﻞ ﺍﹾﻟﻤ‪‬ﺎ ِﻝ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻔ ِﻘ ِﲑ ﹶﻓ‪‬ﻴ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ِ‬
‫ﹶﺃ ‪‬‬
‫ﺠ ‪‬ﻌﻠِﻴ ِﻪ ﺣ‪ِ ‬ﻘﲑ‪‬ﺍ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺭ‪‬ﺑﻤ‪‬ﺎ ‪‬ﻳﻜﹸـﻮ ﹸﻥ‬
‫ﺴﲑ‪‬ﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﻠِﻴﻠﹰﺎ ‪‬ﻭﹶﺃ‪‬ﻧ ِﻔﻘِﻲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ِ‬ ‫ﻱ‪ :‬ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ِ‬‫ﹶﺃ ‪‬‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻭﻓِﻲ ﻣِﻴﺰ‪‬ﺍ ِﻥ ﺍﹾﻟ ﹶﻘﺒ‪‬ﻮ ِﻝ ﹶﻛِﺒﲑ‪‬ﺍ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﺗﻌ‪‬ﺎﻟﹶﻰ }ﻓﹶ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ{ ]ﺍﻟﺰﻟﺰﻟﺔ‪[٧ :‬‬
‫ﲔ{ ]ﺍﻷﻧﺒﻴـﺎﺀ‪[٤٧ :‬‬ ‫‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪ } -‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ‪‬ﺣ‪‬ﺒ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬ﺩ ٍﻝ ﹶﺃ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ِﺑﻬ‪‬ﺎ ‪‬ﻭ ﹶﻛﻔﹶﻰ ِﺑﻨ‪‬ﺎ ﺣ‪‬ﺎ ِﺳِﺒ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﺪ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ{ ]ﺍﻟﻨﺴﺎﺀ‪ [٤٠ :‬ﻭﻗﹶﺎ ﹶﻝ‬ ‫ﺴ‪‬ﻨ ﹰﺔ ‪‬ﻳﻀ‪‬ﺎ ِﻋ ﹾﻔﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬ﺆ ِ‬
‫ﻚ ‪‬ﺣ ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ‪ -‬ﺟ ﱠﻞ ‪‬ﻋ ﹶﻈ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪ } -‬ﻭِﺇ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﻑ ﻓِﻲ ﻣ‪‬ﺎِﻟﻬ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ﻓِﻲ‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﻑ ِﻣ ‪‬ﻦ ﺣ‪‬ﺎِﻟﻬ‪‬ﺎ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ﹾﻘﺪِ ‪‬ﺭ ‪‬ﺗ‪‬ﺘ ‪‬‬ ‫ﺿ ِﺦ ِﻟﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫ﻚ‪ :‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻫ‪‬ﺎ ‪ -  -‬ﺑِﺎﻟ ‪‬ﺮ ‪‬‬ ‫ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﹶﻠ ِ‬
‫ﺝ ﻛﹶﺎﹾﻟ ِﻜﺴ‪‬ـ ‪‬ﺮ ِﺓ‬
‫ﺕ ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﺩ ﹸﺓ ﻓِﻴ ِﻪ ﺑِﺎﻟ‪‬ﺘﺴ‪‬ﺎ ‪‬ﻣ ِﺢ ِﻣ ‪‬ﻦ ِﻗ‪‬ﺒ ِﻞ ﺍﻟ ‪‬ﺰ ‪‬ﻭ ِ‬
‫ﺴ ِﲑ ﺍﱠﻟﺬِﻱ ‪‬ﺟ ‪‬ﺮ ِ‬ ‫ﺸ ‪‬ﻲ ِﺀ ﺍﹾﻟ‪‬ﻴ ِ‬
‫ﻣ‪‬ﺎ ِﻝ ‪‬ﺯ ‪‬ﻭ ِﺟﻬ‪‬ﺎ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﺇ ﹾﺫِﻧ ِﻪ ِﺇﻟﱠﺎ ﻓِﻲ ﺍﻟ ‪‬‬
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‫ﻉ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ِﺩ ِﺇﹶﻟ‪‬ﻴ ِﻪ‪.‬‬
‫ﺼﹸﻠ ‪‬ﺢ ِﻟﻠِﺎ ‪‬ﺩﺧ‪‬ﺎ ِﺭ ِﻟ‪‬ﺘﺴ‪‬ﺎ ‪‬ﺭ ِ‬ ‫ﺖ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻀ ﹸﻞ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻤ ‪‬ﺮﺓِ‪ ،‬ﻭ‪‬ﺑِﺎﻟ ﱠﻄﻌ‪‬ﺎ ِ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 ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﻟﺮ‪‬ﺍ ِﺯِﻗ ‪‬‬
‫ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﻣ‪‬ﺎ ﺃﹶﻧ ﹶﻔ ﹾﻘﺘ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻳ ‪‬‬
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‫ﻭﻓﻴﻪ‪ :‬ﺍﳊﺚ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ ﰲ ﻭﺟﻮﻫﻪ ﺛﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺇﺳﻨﺎﺩ ﺍﻟﻮﻋﻲ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﳎﺎﺯ ﻋﻦ ﺍﻹﻣﺴﺎﻙ ﻭﺍﻹﺣﺼﺎﺀ ﻣﻌﺮﻓﺔ ﻗﺪﺭ ﺍﻟﺸﻲﺀ ﻭﺯﻧ‪‬ﺎ ﺃﻭ ﻋﺪﺩ‪‬ﺍ‪ .‬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
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‫ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ :‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﻨ‪‬ﺎﺱ ﻛﺎﻹﺑﻞ ﺍﳌﺎﺋﺔ ﻻ ﺗﻜﺎﺩ ﲡﺪ ﻓﻴﻬﺎ ﺭﺍﺣﻠﺔ‬

‫‪ - ١٨٦‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(١٣١٩ /٤‬‬

‫‪ - ١٨٧‬ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )ﺹ‪(٣٦٨ :‬‬
‫‪ - ١٨٨‬ﻛﻮﺛﺮ ﺍﳌﻌﺎﱐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٣٠٣ /١٢‬‬

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‫ﺱ ﻛﹶﺎ ِﻹِﺑ ِﻞ ﺍﳌِﺎﹶﺋﺔِ‪،‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ِ» :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻋﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ﺠ ‪‬ﺪ ﻓِﻴﻬ‪‬ﺎ ﺭ‪‬ﺍ ِ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 ﻭﳏﺒ‪‬ﻲ 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 ﺃ‪‬ﺎ 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 ﻭﺿ‪‬ﻌﻪ 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
‫ﻭﻧ‪‬ﺪﺭﺓ 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 ﺿﻴ‪‬ﻌﺖ 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 ﺷﺄ‪‬ﻢ ﻫﻜﺬﺍ ﺍﻟﺼﺎﱀ ﻓﻴﻬﻢ ﻗﻠﻴﻞ‬

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‫ﰲ ﺍﻷﻣﻢ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ 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 ِﺑﻬ‪‬ﺎ ‪‬ﻭﻓِﻴﻬ‪‬ـﺎ‬
‫ﺖ ِﺑﻬ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﺮ‪‬ﺗﻬ‪‬ﺎ‪ ،‬ﻭِﺇ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ‪‬ﺘﻌ‪ ‬‬
‫ﻀﹶﻠﻊِ‪ِ ،‬ﺇ ﹾﻥ ﹶﺃﹶﻗ ‪‬ﻤ‪‬ﺘﻬ‪‬ﺎ 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[‬

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‫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} :‬ﹶﻓﹶﻠﻮ‪‬ﻟﹶﺎ ‪‬ﻧ ﹶﻔ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ِﻓ ‪‬ﺮﹶﻗ ٍﺔ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ﻟِ‪‬ﻴ‪‬ﺘ ﹶﻔ ﱠﻘﻬ‪‬ﻮﺍ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ‪‬ﻭِﻟ‪‬ﻴ‪‬ﻨ ِﺬﺭ‪‬ﻭﺍ‬
‫ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌﻮﺍ ِﺇﹶﻟ‪‬ﻴ ِ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
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‫ﺍﻻﺳﺘﻄﺎﻋﺔ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻓﹶﺎ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ{ ]ﺍﻟﺘﻐﺎﺑﻦ‪ [١٦ :‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ـــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺇﺫﺍ ﺃﺳﻨﺪ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ ﻓﺎﻧﺘﻈﺮ ﺍﻟﺴ‪‬ﺎﻋﺔ‬
‫ﺖ ﺍ َﻷﻣ‪‬ﺎ‪‬ﻧ ﹸﺔ ﻓﹶﺎ‪‬ﻧ‪‬ﺘ ِﻈ ِﺮ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ« ﻗﹶـﺎ ﹶﻝ‪:‬‬
‫ﺿ‪‬ﻴ ‪‬ﻌ ِ‬‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ» :‬ﺇﺫﹶﺍ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
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‫ﻒ ِﺇﺿ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻬ‪‬ﺎ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇﺫﹶﺍ ﹸﺃ ‪‬ﺳِﻨ ‪‬ﺪ ﺍ َﻷ ‪‬ﻣ ‪‬ﺮ ِﺇﻟﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺃ ‪‬ﻫِﻠ ِﻪ ﻓﹶﺎ‪‬ﻧ‪‬ﺘ ِﻈ ِﺮ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ«‬‫ﹶﻛ‪‬ﻴ ‪‬‬
‫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 ﻗﻮ‪‬ﺎ ﻛﺄﻥ ﻻ ﺷﻲﺀ‪ ،‬ﻷﻥ ﻗﻴﻤﺔ ﺍﻟﺸﻲﺀ ﻻ ﲟﺠﺮﺩ ﻭﺟـﻮﺩﻩ‪ ،‬ﺇﺫ‬
‫ﻭﺟﻮﺩ ﺍﻟﺸﻲﺀ ﺑﻼ ﺇﺛﺎﺭﺓ ﻟﻪ ﻛﻌﺪﻣﻪ‪ ،‬ﻭﻻ ﰲ ﻭﺿ‪‬ﻌِﻪ 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 ﻗﻮ‪‬ﺎ ﻣﻦ ﺃﻓﺮﺍﺩﻫﺎ ﻭﺍﺟﺘﻤﺎﻋﻬﻢ ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﺗـﺘﻼﺀﻡ‬
‫ﻭﺗﺆﺩﻱ ﺩﻭﺭﻫﺎ ﲢﺖ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺇﺩﺍﺭ‪‬ﺎ‪ ،‬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 ﻗﻴﺎﺩ‪‬ﺎ ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻴـﺎﺩﺓ‬

‫‪ - ١٩١‬ﺠﺔ ﻗﻠﻮﺏ ﺍﻷﺑﺮﺍﺭ ﻭﻗﺮﺓ ﻋﻴﻮﻥ ﺍﻷﺧﻴﺎﺭ ﻁ ﺍﻟﻮﺯﺍﺭﺓ )ﺹ‪(١٩٩ :‬‬
‫‪ - ١٩٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٦٤٩٦) (١٠٤ /٨‬‬
‫ﺤ ﹶﺔ ﹶﻟﻬ‪‬ﻢ‪ ،‬ﹶﻓﻴ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﻟﻬ‪‬ﻢ ﺗ‪‬ﻮِﻟ‪‬ﻴ ﹶﺔ ﺃﹶﻫ ِﻞ ﺍﻟﺪ‪‬ﻳﻦِ‪ ،‬ﻓﹶـﺈِﺫﺍ‬
‫ﺽ ‪‬ﻋﻠﹶﻴﻬِﻢ ﺍﻟ‪‬ﻨﺼِﻴ ‪‬‬
‫ﻣ‪‬ﻌﻨ‪‬ﻰ"ﺃﹸﺳِﻨ ‪‬ﺪ ﺍﻷَﻣ ‪‬ﺮ ِﺇﻟﹶﻰ ﻏﹶﲑ ﺃﹶﻫِﻠ ِﻪ" ﹶﺃ ﱠﻥ ﺍ َﻷِﺋ ‪‬ﻤ ﹶﺔ ﻗﹶﺪ ﺍﺋ‪‬ﺘ ‪‬ﻤ‪‬ﻨﻬ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻋ‪‬ﻠﹶﻰ ﻋِﺒﺎ ِﺩ ِﻩ ﻭﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺿ‪‬ﻴﻌ‪‬ﻮﺍ ﺍﻷَﻣﺎ‪‬ﻧ ﹶﺔ ﺍﱠﻟﺘِﻲ ﹶﻗﱠﻠ ‪‬ﺪﻫ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺗ‪‬ﻌﺎﻟﹶﻰ ِﺇﻳ‪‬ﺎﻫﺎ‪ " .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ )‪/١١‬‬ ‫ﻗﹶﱠﻠﺪ‪‬ﻭﺍ ﹶﻏ ‪‬ﲑ ﺃﹶﻫ ِﻞ ﺍﻟﺪ‪‬ﻳ ِﻦ ﹶﻓﻘﹶﺪ ‪‬‬
‫‪(٣٣٤‬‬

‫‪١٢١‬‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ{ ]ﺍﻷﻧﻌـﺎﻡ‪، ١٩٣[١٢٩ :‬‬
‫ﲔ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﺾ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻚ ‪‬ﻧ ‪‬ﻮﻟﱢﻲ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺻﻮﺭﺓ ﻋﻦ ﺍﳉﻤﺎﻋﺔ} ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬

‫ﺴﹶﺄﹸﻟﻚ‪ ،‬ﻭِﺇ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﹸﺃﻣ‪‬ـﻮ ‪‬ﺭ‬ ‫ﺙ ﹶﺃ ‪‬ﺷﻴ‪‬ﺎ ُﺀ ‪‬ﻭﻟﹶﺎ ‪‬ﻧ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﺖ ﹸﻛ ﱠﻞ ﺳ‪‬ﺎ ‪‬ﻋ ٍﺔ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ‪ ،‬ﺗ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺴ ِﻦ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺑِﻨ ‪‬ﻲ ِﺇ ‪‬ﺳ ‪‬ﺮﺍﺋِﻴﻞﹶ‪ ،‬ﺳﹶﺄﻟﹸﻮﺍ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﻟ ‪‬‬ ‫ﺤ‪‬‬ ‫‪ - ١٩٣‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺨ ِﻄ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠﻪ‪ ،‬ﻳ‪‬ﺎ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴﻞﹶ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻭﺣ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ِﺇﹶﻟﻴ‪‬ـ ِﻪ‪ :‬ﻳ‪‬ـﺎ‬ ‫ﻚ ‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟﻨ‪‬ﺎ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺭﺿ‪‬ﺎ ‪‬ﻩ ‪‬ﻋﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪‬ﺳ ‪‬‬ ‫ﺴ ﹾﻞ ﹶﻟﻨ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﺷﻴ‪‬ﺎﺀُ‪ ،‬ﹶﻓ ‪‬‬
‫ﻚ ِﻟ‪‬ﺘ‪‬ﺒﱢﻠ ‪‬ﻐ ‪‬ﻬ ‪‬ﻢ ﻋ‪‬ﻨ‪‬ﻰ ‪‬ﻭ‪‬ﺗ‪‬ﺒﱢﻠ ‪‬ﻐﻨِﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻓﹶـﹶﺄ‪‬ﻧِﺒﹾﺌ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﱠﻥ ‪‬ﻋﻠﹶـ ‪‬ﻢ‬ ‫ﻚ ‪‬ﺑﻨ‪‬ﻮ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴﻞﹶ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺏ‪ ،‬ﺳﹶﺄﻟﹸﻮﺍ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌﺖ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﹾﺜ‪‬ﺘ ‪‬‬ ‫ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ،‬ﻋﻤ‪‬ﺎ ‪‬ﺳﹶﺄﹶﻟ ‪‬‬
‫ﺨﻄِﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ِﻤ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺷﺮ‪‬ﺍ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ« ‪‬ـﺬﻳﺐ ﺍﻵﺛـﺎﺭ ﻣﺴـﻨﺪ ﻋﻤـﺮ )‪/٢‬‬ ‫ﻱ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ِﻤ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺧﻴ‪‬ﺎ ‪‬ﺭ ‪‬ﻫﻢ‪ ،‬ﻭﹶﺃ ﱠﻥ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪‬ﺳ ‪‬‬
‫ِﺭﺿ‪‬ﺎ ‪‬‬
‫‪ ( ١٣٢٦)(٩٣٠‬ﺻﺤﻴﺢ ﻣﻘﻄﻮﻉ‬
‫ﲔ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜﺴِـﺒ‪‬ﻮ ﹶﻥ{ ]ﺍﻷﻧﻌـﺎﻡ‪:‬‬ ‫ﺾ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬‫ﻚ ‪‬ﻧ ‪‬ﻮﻟﱢﻲ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺶ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ } :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺖ ﺍﹾﻟﹶﺄ ‪‬ﻋ ‪‬ﻤ ‪‬‬‫ﻗﹶﺎ ﹶﻝ ‪‬ﻣ‪‬ﻨﺼ‪‬ﻮ ‪‬ﺭ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺳ ‪‬ﻮ ِﺩ‪ :‬ﺳﹶﺄﹾﻟ ‪‬‬
‫ﺱ ﹸﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺷﺮ‪‬ﺍ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ« ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻃﺒﻘـﺎﺕ ﺍﻷﺻـﻔﻴﺎﺀ )‪/٥‬‬ ‫ﺴ ‪‬ﺪ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫‪ [١٢٩‬ﻣ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻓِﻴﻪِ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬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 ‪‬ﺮ‪‬ﻳ ﹰﺔ ﹶﺃ ‪‬ﻣﺮ‪‬ﻧﺎ ‪‬ﻣ‪‬ﺘ ‪‬ﺮﻓِﻴﻬﺎ‬
‫ﲪﺎﻫﻢ ﻭﺗﺜ ﹼﻞ ﻋﺮﻭﺷﻬﻢ ﻭﻳﺼﺒﺤﻮﻥ ﻣﺴﺘﻌﺒﺪﻳﻦ ﺃﺫﻻﺀ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﺳﺎﺩﺓ ﺃﻋﺰﺍﺀ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ » :‬ﻭﺇِﺫﺍ ﹶﺃ ‪‬ﺭﺩ‪‬ﻧﺎ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬ﻬِﻠ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬ﺪ ‪‬ﻣﺮ‪‬ﻧﺎﻫﺎ ‪‬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 ﻓﻘﻮ‪‬ﻣﻮﱏ‪.‬‬
‫ﰱ ﺍﻋﻮﺟﺎﺟﺎ ﻓﻠﻴﻘﻮ‪‬ﻣﻪ‪ ..‬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 .‬ﺇ‪‬ﻢ ﻓﻀﻼ ﻋﻠﻰ ﺃ‪‬ﻢ 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 ﻧ‪‬ـ ‪‬ﻮﻟﱢﻲ ‪‬ﺑﻌ‪‬ـ ‪‬‬
‫ﺫﺍ‪‬ﺎ ﻟﻠﻌﻤﻞ ﻭﻓﻖ ﺃﻫﺪﺍﻑ ﺫﻟﻚ ﺍﻟﺘﺠﻤﻊ ﻭﺧﻄﻄﻪ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺍﳌﺎﻛﺮﺓ ‪ ..‬ﻭﻫﻮ ﲡﻤﻊ ﻳﺘﺠﻠﻰ ﻓﻴﻪ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ » :‬ﻭﻛﹶﺬِﻟ ‪‬‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ« ‪ ..‬ﻛﻤﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺗﻄﻤﲔ ﺍﷲ ﻟﻨﺒﻴﻪ ‪» :-  -‬ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﻣﺎ ﻓﻌﻠﻮﻩ ﻓﺬﺭﻫﻢ ﻭﻣﺎ ﻳﻔﺘـﺮﻭﻥ« ‪..‬‬ ‫ﲔ ‪‬ﺑﻌ‪‬ﻀﹰﺎ ﺑِﻤﺎ ﻛﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬ ‫ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬

‫‪١٢٢‬‬
 ‫ﺠ ‪‬ﻦ ﹶﻗ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜﹶﺜ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ‬‫ﺸ ‪‬ﺮ ﺍﹾﻟ ِ‬
‫ﺸ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬‬‫ﺤ‪‬‬‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺪﻝ ﻣﺎ ﻗﺒﻠﻬﺎ ﻋﻠﻴﻬﺎ ﺣﲔ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ } :‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬‬
‫ﺖ ﹶﻟﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨ‪‬ـﺎ ‪‬ﺭ‬ ‫ﺾ ‪‬ﻭ‪‬ﺑﹶﻠ ‪‬ﻐﻨ‪‬ﺎ ﹶﺃ ‪‬ﺟﻠﹶﻨ‪‬ﺎ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﺟ ﹾﻠ ‪‬‬
‫ﻀﻨ‪‬ﺎ ِﺑ‪‬ﺒ ‪‬ﻌ ٍ‬ ‫ﺲ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻊ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺲ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ ‪‬ﺅﻫ‪ ‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟِﺈ‪‬ﻧ ِ‬
‫ِﻣ ‪‬ﻦ ﺍﹾﻟِﺈ‪‬ﻧ ِ‬
‫ﻚ ‪‬ﺣﻜِﻴ ‪‬ﻢ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ ]ﺍﻷﻧﻌﺎﻡ‪ [١٢٨ :‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﺏ ﻋﻠﻰ‬
‫‪‬ﻣﹾﺜﻮ‪‬ﺍ ﹸﻛ ‪‬ﻢ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫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 ﻭﺭﻏﺒـﺎ‪‬ﻢ‬
‫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 ﻳ‪‬ﺴﻨﺪ 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 ﺍ‪‬ﺘﻤﻊ 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 ﺿﻴ‪‬ﻌﺖ 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 ﹶﺃ‪‬ﻧﺲٍ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ‬
‫ﷲ "‪ ١٩٤‬ﻧﻌﻠﻢ ﺃﻥ ﳕﻮ ﺍﻟﺘﻮﺣﻴـﺪ ﰲ‬ ‫ﺽ‪ :‬ﺍﷲُ‪ ،‬ﺍ ُ‬
‫ﷲ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻟﹶﺎ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﺣﺘ‪‬ﻰ ﻟﹶﺎ ‪‬ﻳﻘﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺍِ‬

‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻄﻤﲔ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﺍﻟﱵ ﺗﺴﲑ ﻋﻠﻰ ﻗﺪﻡ ﺭﺳﻮﻝ ﺍﷲ ‪ -  -‬ﻭﺗﻌﻠﻢ ﺃ‪‬ﺎ 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 :‬ﹶﺃﺣ‪‬ـ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ﱠﻥ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ "ﺍﻟﻨﻬﺎﻳﺔ"‪ ":‬ﻭ‪‬ﰲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪ » " :-  -‬ﺣﺘ‪‬ﻰ ﻟﹶﺎ ‪‬ﻳﻘﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻚ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ " :‬ﺣﺘ‪‬ﻰ ﻟﹶﺎ ‪‬ﻳﻘﹶﺎ ﹶﻝ‪ :‬ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ "‪ .‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ‬
‫‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﹶﺃﻥﱠ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺰ ‪‬ﺟ ‪‬ﺮ ﹶﺃﺣ‪ ‬ﺪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﺇﺫﹶﺍ ﺭ‪‬ﺁ ‪‬ﻩ ﹶﻗ ‪‬ﺪ ‪‬ﺗﻌ‪‬ﺎﻃﹶﻰ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﺚ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪» " :‬ﹶﻓ‪‬ﻴ‪‬ﺒﻘﹶﻰ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻋﺠ‪‬ﺎ ‪‬ﺟ ﹲﺔ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹰﺎ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ِﻜﺮ‪‬ﻭ ﹶﻥ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ« "‪.‬‬ ‫ﻓِﻲ ‪‬ﺣﺪِﻳ ِ‬

‫‪١٢٣‬‬
‫ﺍﻟﻌﺎﱂ ﺇﳕﺎ ﻫﻮ ﺑﻘﻴﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻠﻌﺎﱂ‪ ،‬ﻭﺍﻧﺘﺸﺎﺭ ﺍﻟﺸﺮﻙ ﻭﻏﻠﺒﺘﻪ ﰲ ﺍﻟﻌﺎﱂ ﺇﳕﺎ ﻫﻮ ﺑﻘﻴﺎﺩﺓ ﺍﻟﺸـﺮﻙ ﳍـﺬﺍ‬
‫ﺲ ِﺇﻟﱠﺎ ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ِﻥ {]ﺍﻟﺬﺍﺭﻳﺎﺕ ‪ [٥٦ :‬ﻭﻣﻊ‬
‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟﺈِﻧ ‪‬‬
‫ﺖ ﺍﹾﻟ ِ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻓﺈﻥ ﲨﻌﻨﺎ ﻫﺬﺍ ﻣﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﻣ‪‬ﺎ ‪‬ﺧﻠﹶ ﹾﻘ ‪‬‬
‫ﺤ ِﻤ ﹾﻠ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺷ ﹶﻔ ﹾﻘ ‪‬ﻦ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪‬ـﺎ‬
‫ﺠﺒ‪‬ﺎ ِﻝ ﹶﻓﹶﺄ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺽ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺿﻨ‪‬ﺎ ﺍﹾﻟﹶﺄﻣ‪‬ﺎ‪‬ﻧ ﹶﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫ﻗﻮﻟﻪ‪ِ} :‬ﺇﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺍﹾﻟﺈِﻧﺴ‪‬ﺎ ﹸﻥ ِﺇ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻇﻠﹸﻮﻣﹰﺎ ‪‬ﺟﻬ‪‬ﻮ ﹰﻻ {]ﺍﻷﺣﺰﺍﺏ ‪ [٧٢ :‬ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺗﻌﺎﱃ ﻻ ﻳﺴﺘﻘﺮ ﳍﺎ ﻗـﺮﺍﺭ ﺇﻻ‬
‫ﺝ ‪‬ﻣﺸ‪‬ـ‪‬ﻴ ‪‬ﺪ ٍﺓ ‪‬ﻭِﺇ ﹾﻥ‬
‫ﺕ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺑﺮ‪‬ﻭ ٍ‬ ‫ﺑﻘﻴﺎﺩﺓ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻷﻣﻮﺭ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ } ،‬ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ﺎ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﻳ‪ ‬ﺪ ِﺭ ﹾﻛ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺼ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﻴﹶﺌ ﹲﺔ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ‪‬ﻫ ِﺬ ِﻩ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ‪‬ﻙ ﹸﻗ ﹾﻞ ﹸﻛﻞﱞ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺴ‪‬ﻨ ﹲﺔ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ‪‬ﻫ ِﺬ ِﻩ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﺗ ِ‬
‫ﺼ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣ ‪‬‬
‫‪‬ﺗ ِ‬
‫ﹶﻓﻤ‪‬ﺎ ِﻝ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﻟﹶﺎ ‪‬ﻳﻜﹶﺎﺩ‪‬ﻭ ﹶﻥ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ ‪‬ﺣﺪِﻳﺜﹰﺎ{ ]ﺍﻟﻨﺴﺎﺀ‪.[٧٨ :‬‬
‫ﺇﻥ ﻣﺼﺎﺩﻣﺔ ﺍ‪‬ﺎﻫﺪﻳﻦ 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 ﻣﺪ‪‬ﻛﺮ؟(‪.‬‬
‫ﺇﻥ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺍ‪‬ﺎﻫﺪﺓ 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 ﹶﻟﻨ‪‬ﺎ ‪‬ﻣِﻠﻜﹰﺎ ‪‬ﻧﻘﹶﺎِﺗ ﹾﻞ‬
‫ﻫﺬﻩ ﺍﳊﺠﺞ }ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﹶﻠِﺈ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺇِ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ ِﻟ‪‬ﻨِﺒ ‪‬ﻲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍ‪‬ﺑ ‪‬ﻌ ﹾ‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ِﻘﺘ‪‬ﺎ ﹸﻝ ﹶﺃﻟﱠﺎ ‪‬ﺗﻘﹶﺎِﺗﻠﹸﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ ﹶﺃﻟﱠﺎ ‪‬ﻧﻘﹶﺎِﺗ ﹶﻞ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺴ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ِﺇ ﹾﻥ ﹸﻛِﺘ ‪‬‬‫ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ﹾﻞ ‪‬ﻋ ‪‬‬
‫ﲔ‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟ ِﻘﺘ‪‬ﺎ ﹸﻝ ‪‬ﺗ ‪‬ﻮﱠﻟﻮ‪‬ﺍ ِﺇﻟﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِـﻴ ‪‬ﻢ ﺑِﺎﻟﻈﱠـﺎِﻟ ِﻤ ‪‬‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ﹸﺃ ‪‬ﺧ ِﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ِﺩﻳ‪‬ﺎ ِﺭﻧ‪‬ﺎ ﻭ‪‬ﹶﺃ‪‬ﺑﻨ‪‬ﺎِﺋﻨ‪‬ﺎ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹸﻛِﺘ ‪‬‬
‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ـﺎ ‪‬ﻭ‪‬ﻧﺤ‪‬ـ ‪‬ﻦ‬
‫ﺕ ‪‬ﻣِﻠﻜﹰﺎ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﻧ‪‬ﻰ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺚ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻃﹶﺎﻟﹸﻮ ‪‬‬
‫)‪ (٢٤٦‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻧِﺒ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ﹶ‬

‫ﻉ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ـﺎﻥِ‪ ،‬ﻭ ﹶﻛﺜﹾـ ‪‬ﺮ ِﺓ ﺍﹾﻟ ﹸﻜﻔﹾـ ِﺮ‬

‫ﻚ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﻓﺴ‪‬ﺎ ِﺩ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎﻥِ‪ ،‬ﻭ ‪‬ﺩﻣ‪‬ﺎ ِﺭ ‪‬ﻧ ‪‬ﻮ ِ‬
‫ﻑ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ ﺍﻟﺜﱠﺎﻧِﻲ‪ :‬ﺣﺘ‪‬ﻰ ﻟﹶﺎ ‪‬ﻳ ﹾﺬﻛﹶ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭﺽِ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺚ ﺍﻟﹾﺂ ‪‬ﺧ ِﺮ‪» " :‬ﻟﹶﺎ ‪‬ﺗﻘﹸـﻮ ‪‬ﻡ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻒ ﺍﻟﱠﻠﻪ‪ ،‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﻛﻤ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺨ‪‬ﻴ ‪‬ﺮ ‪‬ﺑﻴ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﺣﺘ‪‬ﻰ ﻟﹶﺎ ‪‬ﻳﻘﹸﻮ ﹶﻝ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻟﹶﺄ ‪‬ﺣ ٍﺪ‪ :‬ﺍ‪‬ﺗ ِﻖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧ ِ‬
‫ﺼﻴ‪‬ﺎ ِﻥ ‪‬ﻳ‪‬ﺘﻮ‪‬ﺍ ﹶﻛﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﻕ ﻭ‪‬ﺍﹾﻟ ِﻌ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ﹸﻔﺴ‪‬ﻮ ِ‬
‫ﺸ‪‬ﻴ ‪‬ﺦ ﺍﹾﻟ ﹶﻜِﺒ ‪‬ﲑ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﺠ‪‬ﻮ ‪‬ﺯ ﺍﹾﻟ ﹶﻜِﺒ ‪‬ﲑ ﹶﺓ ‪‬ﻳﻘﹸﻮﹶﻟﺎ ِﻥ‪ " :‬ﹶﺃ ‪‬ﺩ ‪‬ﺭ ﹾﻛﻨ‪‬ﺎ‬
‫ﺚ ﺍﻟﹾﺂ ‪‬ﺧ ِﺮ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺤﺪِﻳ ِ‬‫ﺽ‪ :‬ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ "‪ «.‬ﻭ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻓِﻲ ﺍﹾﻟ ‪‬‬‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﺣﺘ‪‬ﻰ ﻟﹶﺎ ‪‬ﻳﻘﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻑ‬
‫ﺱ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ "‪ .‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﻔﹶﺎﹶﻗ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﻣﺮ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘﺰ‪‬ﺍ‪‬ﻳ ‪‬ﺪ ﺍﹾﻟﺤ‪‬ﺎﻝﹸ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ِﺫ ﹾﻛ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻤﹶﻠ ﹰﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭﺽِ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻨﺴ‪‬ﻰ ﺑِﺎﹾﻟ ﹸﻜﱢﻠ‪‬ﻴﺔِ‪ ،‬ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻆ‪:‬‬
‫ﺱ« "‪ .‬ﻭﻓِﻲ ﹶﻟ ﹾﻔ ٍ‬ ‫ﺚ‪ » " :‬ﻭﻟﹶﺎ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ِﺇﻟﱠﺎ ‪‬ﻋﻠﹶﻰ ِﺷﺮ‪‬ﺍ ِﺭ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ‪‬ﻫ ‪‬ﻢ ِﺷﺮ‪‬ﺍ ‪‬ﺭ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺱ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺗ ‪‬ﺪ ِﺭ ﹸﻛ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ٌﺀ« "‪.‬‬ ‫" » ِﺷﺮ‪‬ﺍ ‪‬ﺭ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺱ ِﺇﻟﱠﺎ ‪‬ﺷﺤ‪‬ﺎ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺰﺩ‪‬ﺍ ‪‬ﺩ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎ ﹸﻥ ِﺇﻟﱠﺎ ِﺷ ‪‬ﺪﺓﹰ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗﻘﹸـﻮ ‪‬ﻡ‬
‫ﺻ ‪‬ﻬ‪‬ﻴﺐٍ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧﺲٍ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪» " :-  -‬ﻟﹶﺎ ‪‬ﻳ ‪‬ﺰﺩ‪‬ﺍ ‪‬ﺩ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺚ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻌ ِﺰﻳﺰِ ‪‬ﺑ ِﻦ ‪‬‬
‫‪‬ﻭﻓِﻲ ‪‬ﺣﺪِﻳ ِ‬
‫ﺱ« "‪ .‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻁ ﻫﺠﺮ )‪(٢٨٤ /١٩‬‬ ‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ِﺇﻟﱠﺎ ‪‬ﻋﻠﹶﻰ ِﺷﺮ‪‬ﺍ ِﺭ ﺍﻟﻨ‪‬ﺎ ِ‬

‫‪١٢٤‬‬
‫ﺴ ِﻢ‬
‫ﺠ‪‬‬‫ﺴ ﹶﻄ ﹰﺔ ﻓِﻲ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺻ ﹶﻄﻔﹶﺎ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﻩ ‪‬ﺑ ‪‬‬
‫ﺕ ‪‬ﺳ ‪‬ﻌ ﹰﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺎ ِﻝ ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺍ ‪‬‬
‫ﻚ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﺑِﺎﹾﻟ ‪‬ﻤ ﹾﻠ ِ‬
‫‪١٩٥‬‬
‫ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﺆﺗِﻲ ‪‬ﻣ ﹾﻠ ﹶﻜ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِ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 ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺑ ‪‬ﻌ ﹶ‬
‫ﺻﻐﺮ ﺍﻟﺴﻦ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﺑﻞ ﻧﻈﺮ ﺇﱃ ﺃﻫﻠﻴﺘﻪ ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ﺱ ﻓِﻲ ِﺇﻣ‪‬ﺎ ‪‬ﺭِﺗﻪِ‪ ،‬ﹶﻓ ﹶﻘﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪» :‬ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﻄ ‪‬ﻌﻨ‪‬ﻮﺍ ﻓِـﻲ‬ ‫ﺾ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫‪،‬ﺑ ‪‬ﻌﺜﹰﺎ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ﹶﻓ ﹶﻄﻌ‪ ‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺨﻠِﻴﻘﹰﺎ ِﻟ ﹾﻠﺈِﻣ‪‬ﺎ ‪‬ﺭﺓِ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶـﺎ ﹶﻥ ﹶﻟﻤِـ ‪‬ﻦ‬ ‫ِﺇﻣ‪‬ﺎ ‪‬ﺭِﺗﻪِ‪ ،‬ﹶﻓﻘﹶ ‪‬ﺪ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ﹾﻄ ‪‬ﻌﻨ‪‬ﻮ ﹶﻥ ﻓِﻲ ِﺇﻣ‪‬ﺎ ‪‬ﺭ ِﺓ ﹶﺃﺑِﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﻞﹸ‪ ،‬ﻭ‪‬ﺍ‪‬ﻳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬‬

‫‪ - ١٩٥‬ﻟﻘﺪ ﺍﻋﺘﺮﺿﻮﺍ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻃﺎﻟﻮﺕ ﺑﺄﻧﻪ ﻟﻴﺲ ﺧﲑ‪‬ﺍ ﻣﻨﻬﻢ ﺳﻼﻟﺔ ﻭﳏﺘﺪ‪‬ﺍ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺫﺍ ﻣﺎﻝ ﻭﻓﲑ؛ ﻓﺮﺩ ﻧﺒﻴﻬﻢ ﻗﻮﳍﻢ‪:‬‬
‫ﺻ ﹶﻄﻔﹶﺎ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴ 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؛ ﻭﻷ‪‬ﻢ ﻓﻮﺿﻮﺍ ﺃﻣﺮ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻠﻚ ﺇﱃ ﺍﻟﻨﱯ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﺭ‪‬ﻢ ﻭﺭﺏ ﺍﻟﻨﱯ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻭﺭ ‪‬ﺩ ﻧﺒﻴﻬﻢ ﺍﻋﺘﺮﺍﺿﻬﻢ ﺑﺒﻴﺎﻥ ﺍﳌﻘﻴﺎﺱ ﺍﻟﺼﺤﻴﺢ ﻟﻌﻈﻢ ﺍﻟﺮﺟﺎﻝ ﻭﺍﺳﺘﻌﺪﺍﺩﻫﻢ ﻟﻘﻴﺎﺩﺓ ﺍﻟﺸﻌﻮﺏ ﺇﱃ ﻣﻮﺍﻃﻦ ﺍﻟﻌﺰﺓ ﻭﺍﻟﺸﺮﻑ‪ ،‬ﻟﻘﺪ ﺣﺴـﺒﻮﺍ‬
‫ﺠﺴ‪‬ﻢ( ﺃﻱ ﺃﻧﻪ ﺃﻋﻈﻢ ﻣﻨﻜﻢ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻷﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﺴ ﹶﻄ ﹰﺔ ﻓِﻲ ﺍﹾﻟ ِﻌﻠﹾﻢ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺍﻟﻨﺴﺐ ﻭﺍﳌﺎﻝ ﻣﻘﻴﺎﺱ ﺍﻟﻌﻈﻤﺔ‪ ،‬ﻓﺒﲔ ﳍﻢ ﻣﻘﻴﺎﺳﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ ) :‬ﻭﺯ‪‬ﺍ ‪‬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 ‪‬ﻤﻨ‪‬ﺔ ‪ .‬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 ﺃ‪‬ﺎ ﰲ ﺍﻟﺮﻳﺎﺳﺔ ﺃﻗﻮﻯ ﺗﺄﺛﲑ‪‬ﺍ‪ ،‬ﻭﺃ‪‬ﺎ ﺍﻷﺻﻞ ﻭﻏﲑﻫﺎ ﺍﻟﺘﺎﺑﻊ‪ ،‬ﻭﺃﻧـﻪ ﻟﻴﺴـﺖ‬
‫ﺍﳊﺎﺟﺔ ﺇﱃ ﻗﻮﺓ ﺍﳉﺴﻢ ﲟﻘﺪﺍﺭ ﺍﳊﺎﺟﺔ ﺇﱃ ﻗﻮﺓ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺘﺪﺑﲑ ﻭﺳﻌﺔ ﺍﻟﻌﻠﻢ ﻭﻛﺜﺮﺓ ﺍﻟﺘﺠﺎﺭﺏ‪.‬‬
‫)ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﺆﺗِﻲ ‪‬ﻣ ﹾﻠ ﹶﻜ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِﺳ ‪‬ﻊ ‪‬ﻋﻠِﻴ ‪‬ﻢ( ﹶﺫ‪‬ﻳ 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 ) :‬ﻭ‪‬ﻧ‪‬ﺒﻠﹸﻮﻛﹸﻢ‬
‫ﺨ‪‬ﻴ ِﺮ ِﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ‪ ،(. . .‬ﻭﻋﻠﻰ ﺍﻷﻣﻢ ﺍﳌﻐﻠﻮﺑﺔ ﺃﻥ ﺗﺘﺨﺬ ﺍﻷﺳﺒﺎﺏ ﲜﻤﻊ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺗﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﲢﺮﻳﺮ ﺍﻟﻨﻔﻮﺱ ﻣـﻦ ﺭﺑﻘـﺔ ﺍﻷﻫـﻮﺍﺀ‬ ‫ﺸ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫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 ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺱ ِﺇﹶﻟﻲ‪ ،‬ﻭِﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﹶﻟ ِﻤ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ِ‬
‫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 ﺍ‪‬ﺎﻟﺲ ﻓﺨﺬ ﺃﻣﺎ ﺇﺫﺍ ﺷﺌﺖ‬
‫ﺖ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﹶﺃﻟﹶﺎ ‪‬ﺗﺴ‪‬ـ‪‬ﺘ ‪‬ﻌ ِﻤﹸﻠﻨِﻲ؟‬ ‫ﺍﻹﻣﺎﺭﺓ ﻓﻼ ﻷ‪‬ﺎ‪ :‬ﺃﻣﺎﻧﺔ ﻭﻻ ﺗﻌﻄﻰ ﺇﻻ ﻷﻫﻠﻬﺎ‪ .‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﺫﺭ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﻱ‬
‫ﺿﻌِﻴﻒ‪ ،‬ﻭِﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﺃﻣ‪‬ﺎ‪‬ﻧﺔﹸ‪ ،‬ﻭِﺇ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ِﺧ ‪‬ﺰ ‪‬‬ ‫ﻚ ‪‬‬ ‫ﺏ ِﺑ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﻨ ِﻜﺒِﻲ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﹶﺫﺭ‪ِ ،‬ﺇ‪‬ﻧ ‪‬‬
‫ﻀ ‪‬ﺮ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ‪‬‬
‫‪١٩٧‬‬
‫ﺤ ﱢﻘﻬ‪‬ﺎ‪ ،‬ﻭﹶﺃﺩ‪‬ﻯ ﺍﱠﻟﺬِﻱ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓِﻴﻬ‪‬ﺎ«‬‫‪‬ﻭ‪‬ﻧﺪ‪‬ﺍ ‪‬ﻣﺔﹲ‪ِ ،‬ﺇﻟﱠﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ﹶﺬﻫ‪‬ﺎ ِ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 ﻓﺎ‪‬ﻢ‪ ،‬ﺧﺴﺮﻭﺍ ﺧﺴﺮﺍﻧ‪‬ﺎ ﺑﻴﻨ‪‬ﺎ‪ ،‬ﻭﱂ ﻳﻨﻔﻌﻬﻢ ﻣـﺎ‬
‫ﻧﻌﻤﻮﺍ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﺻﻼﺡ ﻣﺎ ﻻ ﻳﻘﻮﻡ ﺍﻟﺪ‪‬ﻳﻦ ﺇ ﱠﻻ ﺑﻪ ﻣﻦ ﺃﻣﺮ ﺩﻧﻴﺎﻫﻢ‪.‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ‪:‬‬
‫‪ -‬ﹶﻗﺴ‪‬ﻢ ﺍﳌﺎﻝ ﺑﲔ ﻣﺴﺘﺤﻘﻴﻪ‪ -.‬ﻭﻋﻘﻮﺑﺎﺕ ﺍﳌﻌﺘﺪﻳﻦ‪.‬ﻓﺈﺫﺍ ﺍﺟﺘﻬﺪ ﺍﻟﺮ‪‬ﺍﻋﻲ ﰲ ﺇﺻﻼﺡ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﲝﺴﺐ‬
‫‪١٩٩‬‬
‫ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺃﻓﻀﻞ ﺃﻫﻞ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪.‬‬
‫ﺏ ﺍﻟﺜﱠـ ‪‬ﺮ ‪‬ﻭ ِﺓ‬‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺱ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭﹶﺃ ‪‬‬ ‫ﺠﻔﹶﺎ ِﺀ ‪ -‬ﺭﺅ‪‬ﻭ ‪‬‬ ‫ﺠ ‪‬ﻬ ِﻞ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺤﻔﹶﺎ ﹸﺓ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺍ ﹸﺓ ِﺭﻋ‪‬ﺎ ُﺀ ﺍﻟﺸ‪‬ﺎ ِﺀ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍﹾﻟ ‪‬‬‫ﻭِﺇﺫﹶﺍ ﺻ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬‬
‫ﺱ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺱ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻚ ِﻧﻈﹶﺎ ‪‬ﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ ﻭ‪‬ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﺭﹾﺃ ‪‬‬‫ﺴ ‪‬ﺪ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍﻝِ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺘﻄﹶﺎ ‪‬ﻭﻟﹸﻮﺍ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ‪‬ﻨﻴ‪‬ﺎﻥِ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ﹾﻔ ‪‬‬
‫ﺾ ﺍﹾﻟﹶﺄ ‪‬ﺷﻴ‪‬ﺎﺀِ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻟﹶـﺎ‬
‫ﻛﹶﺎ ﹶﻥ ﹶﻓ ِﻘﲑ‪‬ﺍ ﻋ‪‬ﺎِﺋﻠﹰﺎ‪ ،‬ﹶﻓﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻣِﻠﻜﹰﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﺳﻮ‪‬ﺍ ًﺀ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﻠ ﹸﻜ ‪‬ﻪ ﻋ‪‬ﺎﻣ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﺧ‪‬ﺎﺻ‪‬ﺎ ﻓِﻲ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﻒ‪ِ :‬ﻟﹶﺄ ﹾﻥ‬
‫ﺴﹶﻠ ِ‬
‫ﺾ ﺍﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ﹾﺄِﺛ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻮﻟﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﹾﻤ‪‬ﺎﻝِ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺱ ‪‬ﺣﻘﹸﻮﹶﻗ ‪‬ﻬﻢ‪ ،‬ﺑ ﹾﻞ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳﻜﹶﺎ ‪‬ﺩ ‪‬ﻳ ‪‬ﻌﻄِﻲ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻤ ‪‬ﺪﻫ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﻳ ِﺪ ﹶﻏِﻨ ‪‬ﻲ ﹶﻗ ‪‬ﺪ ﻋ‪‬ﺎﹶﻟ ‪‬ﺞ ﺍﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ‪ .‬ﻭِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣ‪‬ـ ‪‬ﻊ‬
‫ﻀ ‪‬ﻤﻬ‪‬ﺎ‪ ،‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬‬ ‫‪‬ﺗ ‪‬ﻤ ‪‬ﺪ ‪‬ﻳ ‪‬ﺪ ‪‬ﻙ ِﺇﻟﹶﻰ ﹶﻓ ِﻢ ﺍﻟ‪‬ﺘ‪‬ﻨﲔِ‪ ،‬ﹶﻓ‪‬ﻴ ﹾﻘ ِ‬
‫ﺱ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌﻠِـﻴ ِﻤ ِﻬﻢ‪ ،‬ﺑ‪‬ـ ﹾﻞ‬ ‫ﺡ ﺩِﻳ ِﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺻﻠﹶﺎ ِ‬‫ﻚ ﺍﻟﺪ‪‬ﻳﻦ‪ِ ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ‪‬ﻪ ِﻫ ‪‬ﻤ ﹲﺔ ﻓِﻲ ِﺇ ‪‬‬ ‫ﺴ ‪‬ﺪ ِﺑ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻫﺬﹶﺍ ﺟ‪‬ﺎ ِﻫﻠﹰﺎ ﺟ‪‬ﺎِﻓﻴ‪‬ﺎ‪ ،‬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 ﻭﺇ‪‬ﺎ 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

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‫ﻉ ﻣِـ ‪‬ﻦ ﹶﺃﻫ‪‬ـ ِﻞ‬
‫ﺴ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺩِﻳ ِﻦ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭﻟﹶـﺎ ِﺑﻤ‪‬ـ ‪‬ﻦ ﺿ‪‬ـﺎ ‪‬‬
‫ِﻫ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﻓِﻲ ِﺟﺒ‪‬ﺎ‪‬ﻳ ِﺔ ﺍﹾﻟ ‪‬ﻤﺎ ِﻝ ﻭ‪‬ﺍ ﹾﻛِﺘﻨ‪‬ﺎ ِﺯﻩِ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳﺒ‪‬ﺎﻟِﻲ ِﺑﻤ‪‬ﺎ ﹶﻓ ‪‬‬
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‫ﺣ‪‬ﺎﺟ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ‪.‬‬
‫ﻭﺣﺎﺻﻞ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺘﻨﺒﻴ ‪‬ﻪ ﻋﻠﻰ ﺃﺩﺏ ﺍﻟﻌﺎﻟِﻢ ﻭﺍﳌﺘﻌﻠﹼﻢ‪ .‬ﺃﻣﺎ ﺍﻟﻌﺎﱂ ﹶﻓﻠِﻤﺎ ﺗﻀﻤﻨﻪ ﻣﻦ ﺗـﺮﻙ ﺯﺟـﺮ‬
‫ﺍﻟﺴﺎﺋﻞ‪ ،‬ﺑِﻞ ﺃﺩ‪‬ﺑﻪ ﺑﺎﻟِﺈﻋﺮﺍﺽ ﻋﻨﻪ ﺃﻭﻟﹰﺎ‪ ،‬ﺣﱴ ﺍﺳﺘﻮﰱ ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﹼﰒ ﺭﺟﻊ ﺇﱃ ﺟﻮﺍﺑﻪ‪ ،‬ﻓﺮﻓﻖ ﺑﻪ ﻷﻧﻪ ﻣـﻦ‬
‫ﺍﻷﻋﺮﺍﺏ‪ ،‬ﻭﻫﻢ ﺟ‪‬ﻔﺎﺓ‪ .‬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
‫ﺴﺒ‪‬ﻖ‪ ،‬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" ﻭﺑﻮ‪‬ﺏ ﻋﻠﻴﻪ ﺍﺑﻦ ﺣِﺒﺎﻥ‪.‬‬
‫ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﻢ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ‪ .‬ﻭ ِﻣ ‪‬ﻦ ﹶﺛ ‪‬ﻢ ﻗﻴﻞ‪ :‬ﺣ‪‬ﺴﻦ ﺍﻟﺴﺆﺍﻝ ﻧﺼﻒ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻗﺪ ﹶﺃﺧ‪‬ﺬ 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 ﻭﺍﺟﺒﺎ‪‬ﺎ‪ ،‬ﻓﻴﺆﺧﺮ ﺍﳉﻮﺍﺏ‪ ،‬ﺃﻭ ﰲ ﻏﲑ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻓﻴﺠﻴـﺐ‪.‬‬
‫ﻭﺍﻷﻭﱃ ﺣﻴﻨﺌﺬ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﳑﺎ ﻳﻬﺘﻢ ﺑﻪ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﺇﻥ ﺍﺧﺘﺺ ﺑﺎﻟﺴﺎﺋﻞ‪ ،‬ﻓﺘ‪‬ﺴـﺘﺤﺐ‬
‫ﺇﺟﺎﺑﺘﻪ‪ ،‬ﰒ ﻳﺘﻢ ﺍﳋﻄﺒﺔ ﻭﻛﺬﺍ ﺑﲔ ﺍﳋﻄﺒﺔ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﲞﻼﻑ ﺫﻟﻚ‪ .‬ﻓﻴﺆﺧ‪‬ﺮ 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 ﺃﻭ‪‬ﱃ‪.‬‬
‫ﻭﻓﻴﻪ ﺃﻥ ﺍﻟﺴﺎﻋﺔ ﻻ ﺗﻘﻮﻡ ﺣﱴ ﻳﺆﲤﻦ ﺍﳋﺎﺋﻦ‪ ،‬ﻭﻫﺬﺍ ﺇﳕﺎ ﻳﻜﻮﻥ ﺇﺫﺍ ﻏﻠﺐ ﺍﳉﻬ‪‬ﺎﻝ‪ ،‬ﻭﺿﻌﻒ ﺃﻫﻞ ﺍﳊﻖ ﻋﻦ‬
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‫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 ﻳﺮﺣ‪‬ﺒﻮﺍ ﺑﻄﻼﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﻷ‪‬ﻢ 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

‫‪ - ٢٠٠‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﺕ ﺍﻷﺭﻧﺆﻭﻁ )‪(١٣٩ /١‬‬

‫‪ - ٢٠١‬ﻛﻮﺛﺮ ﺍﳌﻌﺎﱐ ﺍﻟﺪﺭﺍﺭﻱ ﰲ ﻛﺸﻒ ﺧﺒﺎﻳﺎ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(١٣ /٣‬‬

‫‪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 ﺑﺎ‪‬ﻴﺎﺭ‬
‫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 ﺍﻟﻨ‪‬ﺎﺱ‬
‫ﻑ ﻗﹶﺎ ﹶﻝ‪» :‬ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻟﱠـﺎ ﻓِـﻲ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴﺮِ‪ } ،‬ﺧ ِﺬ ﺍﻟ ‪‬ﻌ ﹾﻔ ‪‬ﻮ{ ]ﺍﻷﻋﺮﺍﻑ‪ [١٩٩ :‬ﻭﹾﺃ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﻕ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﹶﺃ ‪‬ﻭ‬
‫ﻼِ‬‫ﺱ«‪،‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴﺮِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻧِﺒ‪‬ﻴ ‪‬ﻪ  ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹶﺬ ﺍﻟ ‪‬ﻌ ﹾﻔ ‪‬ﻮ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ﹶ‬‫ﻕ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻼِ‬‫ﹶﺃ ‪‬ﺧ ﹶ‬
‫ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ«‪.٢٠٣‬‬
‫ﺴ ‪‬ﻊ ﺍﻟﻨﺎﺱ ﺇﻻ ﺍﻟﺴ‪‬ﻌﺔ‪ ،‬ﺇﺫ ﺃﺭﻭﺍﺡ ﺍﳋﻠﻖ ﺿﻴﻘﺔ ﺗﺬﻫﺐ ﺑﻘﻠﻴﻞ ﺍﳌﻌﺎﻧﺎﺓ‪ ،‬ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳉﻤﺎﻋﺔ ﺍ‪‬ﺎﻫـﺪﺓ‬ ‫ﻻ ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ ﹶﲢ ‪‬ﻤﻠﹾﻬﺎ ﻟﻨﻔﺴﻬﺎ ﺍﺳﺘﻌﺪﺍﺩﹰﺍ ﻣﻨﻬﺎ ﻻ ﲢﻤ‪‬ﻞ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﰲ ﻭﺳﻄﻪ‪ ،‬ﻓﺈﻥ ﻓﻌﻠﺖ ﻻﺑﺪ‬
‫ﺃﻥ ﻳﻨﻘﻠﺐ ﻋﻠﻴﻬﺎ ﺍ‪‬ﺘﻤﻊ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﺍﷲ ﻫﻮ ﺭﺏ ﺍﳋﻠﻖ ﻭﻟﻪ ﺣﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍ‪‬ﺘﻤﻌـﺎﺕ ﻗـﺎﻝ ﰲ‬
‫ﺴﹶﺄﹾﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ﹸﻜ ‪‬ﻢ )‪(٣٦‬‬
‫ﺐ ﻭ‪‬ﹶﻟ ‪‬ﻬ ‪‬ﻮ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗ‪‬ﺘﻘﹸﻮﺍ ‪‬ﻳ ‪‬ﺆِﺗ ﹸﻜ ‪‬ﻢ ﹸﺃﺟ‪‬ﻮ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺤﻴ‪‬ﺎ ﹸﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻟ ِﻌ ‪‬‬
‫ﻛﺘﺎﺑﻪ‪ِ} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫‪٢٠٤‬‬
‫ﺿﻐ‪‬ﺎ‪‬ﻧ ﹸﻜ ‪‬ﻢ )‪] {(٣٧‬ﳏﻤﺪ‪[٣٧ ،٣٦ :‬‬ ‫ﺝ ﹶﺃ ‪‬‬ ‫ﺨ ِﺮ ‪‬‬
‫ﺨﻠﹸﻮﺍ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺤ ِﻔ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬‬‫ﺴﹶﺄﹾﻟ ﹸﻜﻤ‪‬ﻮﻫ‪‬ﺎ ﹶﻓ‪‬ﻴ ‪‬‬
‫ِﺇ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻭﻟﺬﻟﻚ ﱂ ﻳﻄﻠﺐ ﺍﷲ ﺷﻴﺌﺎﹰ ﻣﻦ ﻋﺒﻴﺪﻩ ﺇﻻ ﺍﻟﻌﻔﻮ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺣﺎﺟﺘﻬﻢ‪ ،‬ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﻣﻦ ﺃﻣـﻮﺍﳍﻢ ﺃﻭ‬
‫ﺃﻭﻗﺎ‪‬ﻢ ﺃﻭ ﻗﻮﺍﻫﻢ‪ ،‬ﻭﻻ ﳝﻜﻦ ﳉﻤﺎﻋﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳊﻖ ﰲ ﻧﻔﺴﻬﺎ ﺃﻥ ﲢﻘﻖ ﺍﻟﻨﺼﺮ ﰲ ﳎﺘﻤﻊ ﻣـﻦ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺇﻻ ﺇﻥ ﻛﺴﺒﺖ ﻗﻠﺐ ﻭﺭﻭﺡ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﺇﻻ ﺑﺄﻥ ﻳﺘﻴﻘﻦ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻻ ﺗﺼﺎﺩﻡ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﻛﺴﺒﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﻥ ﺭﺃﻭﺍ ﺃﻥ ﺳﺒﻴﻞ ﻫﺬﻩ ﺍﳉﻤﺎﻋـﺔ ﻫـﻮ‬

‫‪ - ٢٠٢‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(١٥٦ /١‬‬

‫‪ - ٢٠٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ] ( ٤٦٤٣)(٦٠ /٦‬ﺵ )ﰲ ﺃﺧﻼﻕ ﺍﻟﻨﺎﺱ( ﺃﻱ ﲢﺚ ﻋﻠﻰ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺘﺴﺎﻣﺢ ﻓﻴﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﺎﺱ[‬
‫ﺼ ‪‬ﻐ ‪‬ﺮ ﹸﳍ ‪‬ﻢ ﺷ‪‬ﺄ ﹶﻥ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‬
‫ﺼ ِﺮ ﺩِﻳِﻨ ِﻪ‪ .‬ﻭ‪‬ﻳ ‪‬‬
‫ﺡ ‪‬ﻭﺍﻷ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﰲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﷲِ‪ ،‬ﻭ‪‬ﰲ ‪‬ﺳﺒِﻴ ِﻞ ‪‬ﻧ ‪‬‬ ‫ﳉﻬ‪‬ﺎﺩِ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ﹾﺬ ِﻝ ﺍ َﻷ ‪‬ﺭﻭ‪‬ﺍ ِ‬ ‫ﲔ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﷲ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺾﺍُ‬
‫ﺤ ‪‬‬ ‫‪ - ٢٠٤‬ﻳ ‪‬‬
‫ﺼ ِﺮﹶﻓ ‪‬ﻪ ﹶﻟﺬﹶﺍﺋِـ ﹸﺬ ﻫـ ِﺬ ِﻩ‬
‫ﲔ ﻻ ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻭﺭ‪‬ﺍﺀَﻫﺎ ﻏﺎ‪‬ﻳﺔﹲ ﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ﻭﺃﺑﻘﹶﻰ‪ ،‬ﻓﹶﻼ ‪‬ﻳ‪‬ﻨﺒ‪‬ﻐﻲ ِﻟﻌ‪‬ﺎِﻗ ٍﻞ ﺃ ﹾﻥ ‪‬ﺗ ‪‬‬‫ﺤ ﱠﻞ ِﺣ ‪‬‬ ‫ﻀ ‪‬ﻤ ِ‬ ‫ﺚ ﺃ ﹾﻥ ‪‬ﻳ ‪‬‬‫ﺐ ﻻ ‪‬ﻳ ﹾﻠ‪‬ﺒ ﹸ‬‫ﳊﻴ‪‬ﺎ ﹶﺓ ﺍﻟﺪ‪‬ﻧﻴﺎ ﳍ ‪‬ﻮ ﻭ‪‬ﻟﻌ ‪‬‬
‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ِ :‬ﺇ ﱠﻥ ﺍ ﹶ‬
‫ﷲ ﻭِﺑ ﹸﻜ‪‬ﺘِﺒ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳِﻠﻪِ‪ ،‬ﻭ‪‬ﺗ‪‬ﺘﻘﹸﻮ ‪‬ﻩ ‪‬ﺣ ‪‬ﻖ ‪‬ﺗﻘﹶﺎِﺗ ِﻪ ﹶﻓ‪‬ﺘﻘﹸﻮﻣ‪‬ﻮﺍ‬
‫ﺻﹸﻠ ‪‬ﻪ ﺇِﱃ ﺍﻟﻔﹶﻮ ِﺯ ﺑﻨﻌﻴ ِﻢ ﺍﻵﺧ ِﺮ ِﺓ‪ .‬ﻭﺇ ﹾﻥ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎ ِ‬
‫ﷲ ﺗ‪‬ﻌﺎﱃ‪ ،‬ﻭﻳ‪‬ﻮ ِ‬
‫ﳊﻴ‪‬ﺎ ِﺓ ﺍﻟﻔﹶﺎﻧِﻴ ِﺔ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ﻓﻴﻤﺎ ‪‬ﻳﺮ‪‬ﺿﻲ ﺍ َ‬
‫ﺍِ‬
‫ﲟﺎ ﺃﻣ‪‬ﺮﻛﹸﻢ ِﺑﻪِ‪ ،‬ﻭ‪‬ﺗ‪‬ﻨ‪‬ﺘﻬ‪‬ﻮﺍ ‪‬ﻋﻤ‪‬ﺎ ﻧ‪‬ﻬﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺜِﻴ‪‬ﺒ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺃﻋﻤﺎِﻟﻜﹸﻢ‪ ،‬ﻭ‪‬ﻻ ﻳﺒﺨﺴ‪‬ﻜ ‪‬ﻢ ِﻣﻨ‪‬ﻬﺎ ﺷﻴﺌﹰﺎ‪.‬‬
‫ﲏ‬
‫ﻚ ﺇ ﹼﻻ ِﻟﻤ‪‬ﻮﺍﺳ‪‬ﺎ ِﺓ ﺇﺧﻮﺍﻧِﻜﻢ ﺍﻟ ﹸﻔ ﹶﻘﺮ‪‬ﺍﺀِ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺗ‪‬ﻌﺎﱃ ﻏﹶـ ‪‬‬ ‫ﺕ ﻓﹶﻤﺎ ﹶﺫِﻟ ‪‬‬ ‫ﻕ ﰲ ‪‬ﻭﺟ‪‬ﻮ ِﻩ ﺍﻟﻄﱠﺎﻋ‪‬ﺎ ِ‬ ‫ﺝ ﺍﻟ ‪‬ﺰﻛﹶﺎﺓِ‪ ،‬ﻭﺑﺎﻹِﻧﻔﹶﺎ ِ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ﹶﻗ ‪‬ﺪ ﺃ ‪‬ﻣ ‪‬ﺮﻛﹸﻢ ﺑﺈ ‪‬ﺧﺮ‪‬ﺍ ِ‬ ‫ﻭﺇﺫﺍ ﻛﹶﺎ ﹶﻥ ﺍ ُ‬
‫ﺸ ‪‬ﻖ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺝ ﺍﻟﻘﹶﻠﻴ ِﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﻫ‪‬ﻮ ‪‬ﺗﻌ‪‬ﺎﱃ ﻻ ﻳ‪‬ﺮﻳ ‪‬ﺪ ﺃﻥ ﻳ ‪‬‬ ‫ﻕ ﺃﻣﻮﺍﻟِﻜﻢ ﺟ‪‬ﻤﻴﻌِﻬﺎ‪ ،‬ﻭ‪‬ﺇﳕﺎ ﻳﺄ ‪‬ﻣ ِﺮﻛﹸﻢ ِﺑِﺈﺧ‪‬ﺮﺍ ِ‬ ‫‪‬ﻋ‪‬ﻨﻜﹸﻢ ﻭ ‪‬ﻋ ‪‬ﻦ ﺃﻣ‪‬ﻮﺍﻟِﻜﻢ‪ ،‬ﹸﺛ ‪‬ﻢ ﺇ‪‬ﻧ ‪‬ﻪ ﻻ ﻳ‪‬ﺄ ‪‬ﻣ ‪‬ﺮﻛﹸﻢ ﺑﺈﻧِﻔﺎ ِ‬
‫ﺹ‪.‬‬
‫ﺱ ِﻣ ‪‬ﻦ ‪‬ﺷ ٍﺢ ‪‬ﻭ ِﺣ ‪‬ﺮ ٍ‬
‫ﻀ ِﻪ ‪‬ﻭﺗ‪‬ﻜﺎﻟﻴﻔ ِﻪ ﻷ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﻠﹶ ‪‬ﻢ ﻣ‪‬ﺎ ﹸﻓ ِﻄﺮ‪‬ﺕ ﻋ‪‬ﻠﻴ ِﻪ ﺍﻟ‪‬ﻨﻔﹸﻮ ‪‬‬ ‫ﺍﻟﻌِﺒﺎ ِﺩ ﰲ ﹶﻓﺮ‪‬ﺍِﺋ ِ‬
‫ﻚ ﻣِ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﳛ ِﺮ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ِﺑ ﹶﺬِﻟﻚ‪ ،‬ﻭ‪‬ﻳ ﹾﻈ ِﻬ ‪‬ﺮ ‪‬ﺷ ‪‬ﺢ ‪‬ﻧﻔﹸﻮ ِﺳ ِﻬﻢ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌ‪‬ﻠ ﹶﻘ ‪‬ﻬ ‪‬ﻢ‬
‫ﺐ ﹶﺫِﻟ ‪‬‬
‫ﺝ ﺃﻣ‪‬ﻮﺍﻟِﻬﻢ ﹸﻛﻠﱢﻬﺎ‪ ،‬ﻭ‪‬ﺃﹶﻟ ‪‬ﺢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﰲ ﹶﻃﹶﻠ ِ‬ ‫ﲔ ﺑﺈﺧﺮﺍ ِ‬ ‫ﻓﹶﺈ‪‬ﻧ ‪‬ﻪ ﺗ‪‬ﻌﺎﱃ ﺇﺫﺍ ﺃﻣ ‪‬ﺮ ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬
‫ﺝ ﺃ ‪‬ﺣﻘﹶﺎ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ‪ .‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪ ،٤٤٦٠ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬ ‫ﺨ ‪‬ﺮ ‪‬‬‫ﺍﻟﺸ‪‬ﺪﻳ ‪‬ﺪ ﺑﺎﳌﺎﻝِ‪ ،‬ﹶﻓ‪‬ﺘ ‪‬‬

‫‪١٢٨‬‬
‫ﺳﺒﻴﻞ ﺍﳋﺮﺍﺏ ﻭﺍﻟﻔﻘﺮ ﻭﺍﳋﻮﻑ ﺍﻧﻔﻀﻮﺍ ﻋﻨﻬﺎ ﻭﻻ ﺷﻚ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺣﺠﺞ ﻗﺮﻳﺶ ﰲ ﻋﺪﻡ ﺍﺗﺒﺎﻋﻬﻢ‬
‫ﺿﻨ‪‬ﺎ { ]ﺍﻟﻘﺼﺺ‪ [٥٧ :‬ﻭﺍﷲ ﺃﻛ ﹶﺬﺑ‪‬ﻬﻢ‬
‫ﻒ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ِ‬
‫ﺨ ﱠﻄ ‪‬‬
‫ﻚ ‪‬ﻧ‪‬ﺘ ‪‬‬
‫ﻟﺮﺳﻮﻝ ﺍﷲ  ﺃﻥ ﻗﺎﻟﻮﺍ‪ِ} :‬ﺇ ﹾﻥ ‪‬ﻧ‪‬ﺘِﺒﻊِ ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﺕ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﺭ ‪‬ﺯﻗﹰﺎ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ‬
‫ﺠﺒ‪‬ﻰ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺛ ‪‬ﻤﺮ‪‬ﺍ ‪‬‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻭﻗﺎﻝ‪} :‬ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬ﻤ ﱢﻜ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣ ‪‬ﺮﻣ‪‬ﺎ ﺁ ِﻣﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ 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 ﺟ‪‬ـﻮ ٍ‬ ‫ﺏ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺳﻌﺎﺩﺓ ﺩﻧﻴﺎﻫﻢ ﻭﻻ ﻳﺪﻣﺮﻫﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ‪‬ﺭ ‪‬‬
‫ﻑ)‪] {(٤‬ﻗﺮﻳﺶ‪.[٤ ،٣ :‬‬ ‫ﻭ‪‬ﺁ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻮ ٍ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﲣﺎﻟﻒ ﻣﺎ ﻳﻄﺮﺣﻪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺗﻘﺪﱘ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺻـﻮﺭﺓ ﺗﻮﺍﻓـﻖ ﺃﻫـﻮﺍﺀ ﺍﻟﻨـﺎﺱ‬
‫ﻭﺷﻬﻮﺍ‪‬ﻢ‪ ،‬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 ﻳﺘﻮﻋﺪﻭ‪‬ﻢ ﺑﺎﻟﺬﺑﺢ ﻭﻳﻀﻴﻘﻮﻥ ﻋﻠﻴﻬﻢ ﺳﺒﻞ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻛﺄﻥ ﺍ‪‬ﺘﻤﻊ ﻻ ﻳﻜﻔﻴﻪ ﻣـﺎ‬
‫ﻳﻔﻌﻠﻪ ‪‬ﻢ ﻃﻮﺍﻏﻴﺖ ﺍﻷﺭﺽ ﻣﻦ ﺍﺳﺘﺒﻌﺎﺩ ﻭﺇﻓﺴﺎﺩ ﻭﺟﻌﻞ ﺍﳌﺎﻝ } ﹶﻛ ‪‬ﻲ ﻟﹶﺎ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺩ‪‬ﻭﹶﻟ ﹰﺔ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﹶﺄ ﹾﻏِﻨﻴ‪‬ﺎ ِﺀ ﻣِـ‪‬ﻨ 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 ِﺮﺳ‪‬ﺎﹶﻟِﺘﻪِ‪ ،‬ﻭ‪‬ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﻫﺆﻻﺀ ﺍﳌﹸﻌ‪‬ﺘ ِﺬﺭِﻳ ‪‬ﻦ ﺍﳊﹶﺎ ِﺭ ﹸ‬
‫ﲔ ﺇِﱃ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﺒ ِ‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺾ ﺍ ﹸﳌ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻤ‪‬ﺎ ﺍﻋ‪‬ﺘﺬﹶ ‪‬ﺭ ﺑ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪ - ٢٠٥‬ﻳ ‪‬‬
‫ﺨِﺒ ‪‬ﺮ ﺍ ُ‬
‫ﻚ ﻋ‪‬ﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﻟ ِﻜﻨ‪‬ﻨﺎ ‪‬ﻧﺨ‪‬ﺎﻑ‪ِ ‬ﺇ ﹾﻥ ﺍ‪‬ﺗ‪‬ﺒﻨ‪‬ﺎﻙ‪ ،‬ﻭﺧ‪‬ﺎﹶﻟﻔﹾﻨﺎ ﺍﻟ ‪‬ﻌ ‪‬ﺮﺏ‪،‬‬ ‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻑ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﻧ ‪‬‬
‫ِﺑ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻧ ‪‬ﻮﻓﹶﻞ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ٍ‬
‫ﷲ ‪‬ﺟ ‪‬ﻌﹸﻠ ‪‬ﻬ ‪‬ﻢ‬
‫ﹶﺃ ﹾﻥ ﻳ‪‬ﺨ ِﺮﺟ‪‬ﻮﻧﺎ ِﻣ ‪‬ﻦ ﺃﹶﺭﺿِﻨﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻐِﻠﺒ‪‬ﻮﻧﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧِﻨﺎ ﻭﻧ‪‬ﺤ ‪‬ﻦ ِﻗﱠﻠ ﹲﺔ‪ .‬ﻭﻳ‪‬ﺮ ‪‬ﺩ ﺍﷲ ﺗ‪‬ﻌﺎﱃ ‪‬ﻋﻠﹶﻰ ﻫﺆﻻ ِﺀ ﺑﻘﹶﻮِﻟ ِﻪ‪ِ :‬ﺇ ﹼﻥ ﺍﻟﺬِﻱ ﺍﻋ‪‬ﺘ ﹶﺬﺭ‪‬ﻭﺍ ِﺑ ِﻪ ﺑ‪‬ﺎ ِﻃﻞﹲ‪ ،‬ﻷ ﱠﻥ ﺍ َ‬
‫ﺸ ِﺮﻛﹸﻮﻥﹶ‪ ،‬ﻭ‪‬ﻻ ﻳ‪‬ﻜﹸﻮ ﹸﻥ ﺁﻣﻨﺎ ﳍﹸـ ‪‬ﻢ ﺇِﺫﺍ ﹶﺃﺳ‪‬ـﹶﻠﻤ‪‬ﻮﺍ‬ ‫ﳊ ‪‬ﺮ ‪‬ﻡ ﺁﻣِﻨﹰﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹸﻛﻔﹼﺎﺭ‪ ،‬ﻣ ‪‬‬
‫ﻒ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻫﺬﺍ ﺍ ﹶ‬‫ﺿ ‪‬ﻊ‪ .‬ﹶﻓﻜﹶﻴ ‪‬‬‫ﰲ ‪‬ﺑﹶﻠﺪٍ ﺁﻣِﻦ‪ ،‬ﻭﺣ‪‬ﺮ ٍﻡ ‪‬ﻣ ‪‬ﻌ ﱠﻈ ٍﻢ ﺁ ِﻣ ٍﻦ ‪‬ﻣ‪‬ﻨ ﹸﺬ ‪‬ﻭ ِ‬
‫ﻀ ِﻞ ﺍﷲِ‪ ،‬ﻭ‪‬ﻣـ ‪‬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 ‪‬ﺭﺯ‪‬ﺍ ِ‬‫ﺻُﻮ ﹶﻝ ﺍﻟﱠﺜ ‪‬ﻤﺮ‪‬ﺍ ِ‬
‫ﺴ ‪‬ﺮ ﻭ ‪‬‬
‫ﳊﻖ‪‬؟ ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺗﻌ‪‬ﺎﱃ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻭﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ﺍ ﹶ‬
‫ﻚ ﻗﹶﺎﻟﹸﻮﺍ ﻣ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ‪ .‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪،٣١٩١ :‬‬
‫ِﻋﻨ‪‬ﺎ‪‬ﻳِﺘﻪِ‪ ،‬ﻭﻟ ِﻜ ‪‬ﻦ ﺃﹶﻛﹶﺜ ‪‬ﺮ ﻫﺆﻻ ِﺀ ‪‬ﺟ ‪‬ﻬﹶﻠ ﹲﺔ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ﻓِﻴ ِﻪ ‪‬ﺧ ‪‬ﲑﻫ‪‬ﻢ ‪‬ﻭ ‪‬ﺳﻌ‪‬ﺎ ‪‬ﺩ‪‬ﺗ ‪‬ﻬﻢ‪ ،‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬
‫ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬
‫‪ - ٢٠٦‬ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻔﻌﻠﻪ ﺃﻛﺜﺮ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳉﻬﺎﺩﻳﺔ ﻓﻬﻢ ﻳﺘﺮﻛﻮﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻳﺸﺘﻐﻠﻮﻥ ﺑﺎﳊﺴﺒﺔ ﻭﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﺮﻏﻢ‬
‫ﺃ‪‬ﻢ 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 ‪ ...‬ﻷ‪‬ﻢ 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 ﺍﻟـ‪‬ﻴ ‪‬ﻤ ِﻦ‪:‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ‪ِ -  -‬ﻟ ‪‬ﻤﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ ِﺣ ‪‬‬ ‫ﺱ ‪‬ﺭ ِ‬ ‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺸ ‪‬ﻬﺪ‪‬ﻭﺍ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﻟﹶـ ‪‬ﻪ ِﺇﻟﱠـﺎ ﺍﻟﻠﱠـﻪ‪ ،‬ﻭﹶﺃ ﱠﻥ‬‫ﻚ ‪‬ﺳﺘ‪‬ﺎﺗِﻲ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ِﻜﺘ‪‬ﺎﺏِ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ِﺟﹾﺌ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺩ ‪‬ﻋ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬‫»ِﺇ‪‬ﻧ ‪‬‬
‫ﺕ ﻓِـﻲ‬ ‫ﺻﹶﻠﻮ‪‬ﺍ ٍ‬ ‫ﺲ ‪‬‬ ‫ﺽ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﻚ ِﺑ ﹶﺬِﻟﻚ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﻫ ‪‬ﻢ ﻃﹶﺎﻋ‪‬ﻮﺍ ﹶﻟ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺻ ‪‬ﺪﻗﹶﺔﹰ‪ ،‬ﺗ ‪‬ﺆ ‪‬ﺧ ﹸﺬ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻏِﻨﻴ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ‬
‫ﺽ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬‬
‫ﻚ ﹶﻓﹶﺄ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﻚ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﹸﻛ ﱢﻞ ‪‬ﻳ ‪‬ﻮ ٍﻡ ‪‬ﻭﹶﻟ‪‬ﻴﹶﻠﺔٍ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﻫ ‪‬ﻢ ﻃﹶﺎﻋ‪‬ﻮﺍ ﹶﻟ ‪‬‬
‫ﺲ‬
‫ﻚ ﹶﻓِﺈﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻭ ﹶﻛﺮ‪‬ﺍِﺋ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﺍ‪‬ﺗ ِﻖ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹶﺓ ﺍ ﹶﳌ ﹾﻈﻠﹸﻮﻡِ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻟﹶـ‪‬ﻴ ‪‬‬
‫ﻚ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﹶﻓ‪‬ﺘ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﹸﻓ ﹶﻘﺮ‪‬ﺍِﺋ ِﻬﻢ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﻫ ‪‬ﻢ ﻃﹶﺎﻋ‪‬ﻮﺍ ﹶﻟ ‪‬‬
‫ﺏ«‪ ٢٠٧‬ﻫﺬﻩ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ  ﻷﻣﺮﺍﺋﻪ ﺫﻟﻚ ﻷﻥ ﺍﻟﺮﺣﻠﺔ ﻃﻮﻳﻠﺔ ﻭﺍﻟﺘﻀـﻴﻴﻖ ﺇﻥ‬
‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ِﺣﺠ‪‬ﺎ ‪‬‬
‫ﻃﺎﻝ ﺍﻧﻘﻠﺐ ﺇﱃ ﺳﺨﻂ ﻭ ﹶﻏﻀ‪‬ﺐ 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 ‪‬ﻋﻤ‪‬ﺎ ِﻝ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﺩ ‪‬ﻭ ‪‬ﻣﻬ‪‬ﺎ ‪‬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 ﺟ‪‬ﺎِﺑ ِﺮ ﺑ‪‬ـ ِﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ‬
‫ﻚ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ﱠﻞ‬
‫ﺴ ‪‬‬
‫ﺾ ِﺇﻟﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺍﻟﱠﻠﻪِ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻣِﺘﲔ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻭ ِﻏﻠﹸﻮﺍ ﻓِﻴ ِﻪ ِﺑ ِﺮ ﹾﻓﻖٍ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒ ‪‬ﻐ ‪‬‬
‫‪‬ﻭ ‪‬ﻋﺰ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ‪‬ﺒﺖ‪ ‬ﻟﹶﺎ ﹶﺃ ‪‬ﺭﺿ‪‬ﺎ ﹶﻗ ﹶﻄﻊ‪ ،‬ﻭﻟﹶﺎ ﹶﻇ ‪‬ﻬﺮ‪‬ﺍ ﹶﺃ‪‬ﺑﻘﹶﻰ«‪ ،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 ﺃ‪‬ﺎ 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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ِﻐﻀ‪‬ﻮﺍ‬
‫ﻀ ‪‬ﻌﻒِ‪ ،‬ﻭﻣ‪‬ﺎ ﻓِﻲ ِﻃﺒ‪‬ﺎ ِﻋ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﹶﻠﻞِ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺨ ﹾﻠ ِﻖ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬ ‫ﹶﻓﻘﹶﺪ ﹶﻛ ِﺮ ‪‬ﻩ ﺍﻟ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﻖ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻐﹸﻠ ‪‬ﻮ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ﹶﻟﻤ‪‬ﺎ ﻋ‪ِ‬ﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﺟِﺒﱠﻠ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﺩﻋ‪‬ﻰ‬‫ﺠﺮِ‪ ،‬ﻭِﻟ‪‬ﻴﻜﹸﻮ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﻀ‪‬‬‫ﻉ ﺍﹾﻟ ﹸﻘﻮ‪‬ﻯ‪ ،‬ﻭ ‪‬ﺯﻭ‪‬ﺍ ِﻝ ﺍﻟ ‪‬‬ ‫ﺠﻤ‪‬ﺎ ِﻡ ﻭ‪‬ﺍﻟِﺎ ‪‬ﺳِﺘﺮ‪‬ﺍ ‪‬ﺣﺔِ؛ ﻟِﺎ ‪‬ﺳِﺘ ‪‬ﺮﺟ‪‬ﺎ ِ‬
‫ﺴ‪‬ﺘﹾﺜ ِﻘﻠﹸﻮﺍ ﻃﹶﺎ ‪‬ﻋ‪‬ﺘﻪ‪ ،‬ﻭ‪‬ﺗﻤ‪‬ﻠﱡﻮﺍ ِﺧ ‪‬ﺪ ‪‬ﻣ‪‬ﺘﻪ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺑِﺎﻟِﺎ ‪‬ﺳِﺘ ‪‬‬ ‫ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺻﻠﱢﻲ‪ ،‬ﻭﹶﺃ ‪‬ﺭﹸﻗﺪ‪ ،‬ﻭ‪‬ﺁﺗِـﻲ‬ ‫ﺨ ‪‬ﺪ ‪‬ﻣ ِﺔ ﹶﻟﻪ‪ ،‬ﻭﹸﺃﹾﻟ ﹶﻔ ِﺔ ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗﻪِ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪» :‬ﹶﻟ ِﻜﻨ‪‬ﻲ ﹶﺃﺻ‪‬ﻮﻡ‪ ،‬ﻭﹸﺃ ﹾﻓ ِﻄﺮ‪ ،‬ﻭﹸﺃ ‪‬‬ ‫ﺤ‪‬ﺒ ٍﺔ ِﻟ ﹾﻠ ِ‬
‫ﺴ ِﻦ ﺍﻟﻄﱠﺎ ‪‬ﻋ ِﺔ ِﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬
‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﺣ ‪‬‬
‫ﺲ ِﻣﻨ‪‬ﻲ« ﹶﺃﻟﹶﺎ ‪‬ﻭ ﹸﻛ ﱡﻞ ﹶﻗﻠِﻴ ٍﻞ ﻓِﻲ ‪‬ﺳ‪‬ﻨ ٍﺔ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﻛِﺜ ٍﲑ ﻓِﻲ ِﺑ ‪‬ﺪ ‪‬ﻋﺔٍ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ِﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ـﺮٍﻭ‪ِ» :‬ﺇ ﱠﻥ‬ ‫ﺐ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ‪‬ﻨﺘِﻲ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀَ‪ ،‬ﹶﺃﻟﹶﺎ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺭ ِﻏ ‪‬‬
‫ﺐ‬
‫ﺴ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ِ :‬ﺇﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎﻡ‪ ،‬ﻭﹶﺃﻗﹸﻮﻡ‪ ،‬ﻭﹶﺃ ‪‬ﺣ ِ‬ ‫ﺐ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹸﻥ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ‪‬ﺭ ِ‬ ‫ﻚ ‪‬ﺣﻘ‪‬ﺎ« ‪‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭِﻟﹶﺄ ‪‬ﻫِﻠ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭِﻟﺒ‪ ‬ﺪِﻧ ‪‬‬ ‫ِﻟﱠﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬

‫‪١٣٠‬‬
‫ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﺗﻜﻠﻴﻔﻬﻢ ﻣﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻭﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻨـﺰﻫﺔ ﳍﻢ ﲢﺒﺐ ﻓﻴﻚ ﺍﳋﻠﻖ ﻭﲢﺒﺐ‬
‫ﻓﻴﻚ ﺍﳋﺎﻟﻖ ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪" :‬ﺍﻟﺮ‪‬ﺍ ِﺣﻤ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪ ،‬ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﻮﺍ‬
‫ﺴﻤ‪‬ﺎ ِ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 ﺑﻌ‪‬ﺸﺮ 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 ﻭﻣﻌﺎﺷﺮ‪‬ﻢ 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 ﳎﺎﺭﺍ‪‬ﻢ ﺃﻭ ﳎﺎﺯﺍ‪‬ﻢ‪،‬‬
‫ﲔ( ﻭﻻ ﺷـﻚ ﺃﻥ ﻫـﺬﻩ‬ ‫ﺽ ‪‬ﻋ ِﻦ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ ‪‬‬
‫ﻭﺍﻟﺼﻔﺢ ﻋﻨﻬﻢ‪ ،‬ﻭﺍﻟﺘﻐﺎﺿﻰ ﻋﻦ ﺯﻻ‪‬ﻢ‪ ،‬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 :‬ﺍﳌﺘﺸﺒ‪‬ﻊ ﲟﺎ ﱂ ﻳﻌﻂ ﻓﻬﻮ ﻛﻼﺑﺲ ﺛﻮﰊ ﺯﻭﺭ‬

‫ﺏ ﺍﹾﻟ ﹸﻘ ‪‬ﻮ ِﺓ ِﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻣِﺘﻪِ‪،‬‬

‫ﺠﻠﹶﺎ ‪‬‬
‫ﺤﻖ‪ ،‬ﹶﻓﺈِﻳﻔﹶﺎ ‪‬ﺅ ‪‬ﻩ ﺇِﻳ‪‬ﺎ ‪‬ﻩ ﻃﹶﺎ ‪‬ﻋ ﹲﺔ ِﻟﱠﻠﻪِ‪ ،‬ﻭِﻟﹶﺄ ﱠﻥ ﻓِﻲ ‪‬ﻧ ‪‬ﻮ ‪‬ﻣِﺘ ِﻪ ﺍ ‪‬ﺳﺘِ ‪‬‬
‫ﺐ ‪‬ﻧ ‪‬ﻮ ‪‬ﻣﺘِﻲ ﻃﹶﺎ ‪‬ﻋ ﹰﺔ ِﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬‬
‫ﺐ ﹶﻗ ‪‬ﻮ ‪‬ﻣﺘِﻲ‪ ،‬ﻭﹶﺃ ‪‬ﺣ ِ‬
‫ﺴ ‪‬‬
‫‪‬ﻧ ‪‬ﻮ ‪‬ﻣﺘِﻲ ﹶﻛﻤ‪‬ﺎ ﹶﺃ ‪‬ﺣ ِ‬
‫ﺤﺒ‪‬ـﻮﻩ‪،‬‬‫ﺐ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫ﺴﻪِ؛ ِﻟﹶﺄ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﺰ‪ ‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺐ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺴ ِﻪ ‪‬ﻋﻠﹶﻰ ﻃﹶﺎ ‪‬ﻋ ِﺔ ‪‬ﺭ‪‬ﺑ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ‪ ،‬ﻭ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫ﺸﺤِﻴ ﹶﺬ ﺍﻟ ﱠﻄ‪‬ﺒﻊِ‪ ،‬ﻭ ‪‬ﺣﺜ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ ِﻟ‪‬ﻨ ﹾﻔ ِ‬‫‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺤ ‪‬ﻤﻠﹸﻮﺍ ِﻣ‪‬ﻨﻬ‪‬ـﺎ‬
‫ﺸ‪‬ﺘ ِﻐﻠﹸﻮﺍ ِﺑﻬ‪‬ﺎ ‪‬ﻋﻤ‪‬ﺎ ﺩ‪‬ﻭ‪‬ﻧﻪ‪ ،‬ﻭ‪‬ﺗ ﹾﻘِﺒﻠﹸﻮﺍ ِﺑﻬ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭ‪‬ﺗ‪‬ﺘ ‪‬ﻮ ‪‬ﺟﻬ‪‬ﻮﺍ ﺑِﹶﺄﺩ‪‬ﺍِﺋﻬ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺗ ‪‬‬‫ﻚ ﹶﻛﱠﻠ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ﹶﻝ ِﻟﺘ‪ ‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﺆِﺛﺮ‪‬ﻭﻩ‪ ،‬ﻭ‪‬ﻳ ﹾﻘِﺒﻠﹸﻮﺍ ِﺑﻬ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬
‫ﻕ ﻃﹶﺎﹶﻗِﺘ ِﻬ ‪‬ﻢ ﻣ‪‬ﻠﱡﻮﺍ‪ ،‬ﹶﻓ‪‬ﺘ ‪‬ﺮﻛﹸﻮﻫ‪‬ﺎ‪ ،‬ﻭﻓِﻲ ‪‬ﺗ ‪‬ﺮ ِﻛﻬ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﹾﻟِﺈ ﹾﻗﺒ‪‬ﺎ ِﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺟ ِﻪ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻏِﻨﻲ‪ ‬ﻋ ‪‬ﻦ ﹶﺃ ﹾﻓﻌ‪‬ﺎ ِﻝ ِﻋﺒ‪‬ﺎ ِﺩﻩِ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻩ ﻃﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬ﻬﻢ‪ ،‬ﻭﻟﹶـﺎ ‪‬ﻳ‪‬ﻨ ِﻘﺼ‪‬ـ ‪‬ﻪ‬ ‫ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺠ ‪‬ﻌﹶﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﻠﹸﻮﻛﹰﺎ ﺧ‪‬ﺎِﻟﺪِﻳﻦ‪ ،‬ﻭﹶﺃ ﹾﻏِﻨﻴ‪‬ﺎ َﺀ ﻟﹶﺎ‬
‫ﺠ ‪‬ﺰ ‪‬ﻫ ‪‬ﻢ ِﻟ‪‬ﻴ ‪‬ﻐِﻨ‪‬ﻴ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﻳ ﹶﻘ ‪‬ﻮ‪‬ﻳ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺿ ِﻄﺮ‪‬ﺍ ِﺭ ِﻫ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﻭ ‪‬ﻋ ‪‬‬
‫ﺼ‪‬ﻴ‪‬ﺘ ‪‬ﻬﻢ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﻇﻬ‪‬ﺎ ‪‬ﺭ ﹶﻓ ﹾﻘ ِﺮ ِﻫ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺅ‪‬ﻳ ﹶﺔ ﺍ ‪‬‬
‫‪‬ﻣ ‪‬ﻌ ِ‬
‫ﻑ ِﺑ ِﻬ ‪‬ﻢ‪ .‬ﻭ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﹶﻗ ‪‬ﻮِﻟ ِﻪ  ‪ِ» :‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤﻞﱡ‪ ،‬ﺣﺘ‪‬ﻰ‬ ‫ﻒ ِﺑ ِﻌﺒ‪‬ﺎ ِﺩﻩِ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬ﺮﺀُﻭ ِ‬ ‫ﻀ ‪‬ﻌﻔﹸﻮﻥﹶ‪ ،‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠﻄِﻴ ِ‬ ‫‪‬ﻳ ﹾﻔ‪‬ﺘ ِﻘﺮ‪‬ﻭﻥﹶ‪ ،‬ﻭﹶﺃ ﹾﻗ ِﻮﻳ‪‬ﺎ َﺀ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘﹾﺜ ِﻘﻠﹸﻮﺍ ِﺧ ‪‬ﺪ ‪‬ﻣ‪‬ﺘﻪ‪ ،‬ﻭ‪‬ﺗ‪‬ﺒ ِﻐﻀ‪‬ﻮﺍ ِﻋﺒ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻪ‪،‬‬
‫ﻱ‪ :‬ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ﹶﺛﻮ‪‬ﺍ‪‬ﺑ ﹸﻜﻢ‪ ،‬ﻭ‪‬ﺍﹾﻟِﺈ ﹾﻗﺒ‪‬ﺎ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻗﺒ‪‬ﻮﻟﹰﺎ ِﻟﹶﺄ ‪‬ﻋ ‪‬ﻤﺎِﻟ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺪﺧ‪‬ﻮ ِﻝ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻤﻠﱡﻮﺍ ﻃﹶﺎ ‪‬ﻋ‪‬ﺘﻪ‪ ،‬ﻭ‪‬ﺗ ‪‬‬‫‪‬ﺗ ‪‬ﻤﻠﱡﻮﺍ« ‪ ،‬ﹶﺃ ‪‬‬
‫ﺠﺰِﻳ ﹶﻞ ﻣ‪‬ﺎ ‪‬ﺩ ‪‬ﻣ‪‬ﺘ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﺭ‪‬ﺍ ِﻏِﺒﲔ‪ ،‬ﻭﹶﻟﻬ‪‬ﺎ‬ ‫ﺴ ‪‬ﲑ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ﹸﻜﻢ‪ ،‬ﻭ‪‬ﻳﺜِﻴ‪‬ﺒ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﺍﻟﹾ ‪‬‬
‫ﺼ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﻓِﻲ ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗﻪِ‪ ،‬ﻭ‪‬ﻳﻘﹾ‪‬ﺒ ﹸﻞ ‪‬ﻳ ِ‬
‫ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻳ ﹾﻘِﺒ ﹸﻞ ﻋ‪‬ﹶﻠ‪‬ﻴ ﹸﻜﻢ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻗ ‪‬‬
‫ﺿ‪‬ﺘ ‪‬ﻢ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪،‬‬
‫ﺻ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ﹶﺛﻮ‪‬ﺍ‪‬ﺑ ﹸﻜﻢ‪ ،‬ﻭ‪‬ﺍﹾﻟِﺈ ﹾﻗﺒ‪‬ﺎ ﹶﻝ ﹶﻟ ﹸﻜﻢ‪ِ ،‬ﺇﺫﹶﺍ ﹶﺃ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺻﺪِﻳﻦ‪ ،‬ﻭﺇِ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﺒﹸﻠﻐ‪‬ﻮﺍ ِﺇﺭ‪‬ﺍ ‪‬ﺩ‪‬ﺗ ﹸﻜ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻣﻘﹶﺎ ِ‬‫‪‬ﻣﺮِﻳﺪِﻳﻦ‪ ،‬ﻭِﺑ‪‬ﻨﻴ‪‬ﺎِﺗ ﹸﻜ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ﻗﹶﺎ ِ‬
‫‪‬ﻭ ‪‬ﻣﹶﻠ ﹾﻠ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﺎ "ﲝﺮ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﺴﻤﻰ ﲟﻌﺎﱐ ﺍﻷﺧﺒﺎﺭ ﻟﻠﻜﻼﺑﺎﺫﻱ )ﺹ‪(٢٠٠ :‬‬
‫‪ - ٢١٠‬ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )‪) ، (٣٩٧ /٤‬ﺕ( ‪ ١٩٢٤‬ﺻﺤﻴﺢ‬
‫ﺿ ‪‬ﻌ ِﻔ ِﻬﻢ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟﻜﹶـِﺒ ‪‬ﲑ‬
‫ﺻﻠﹶﺎ ﹶﺓ ﹶﺃ ‪‬‬
‫ﻚ ‪‬‬
‫ﺻﺤ‪‬ﺎِﺑ ‪‬‬
‫ﺻ ﱢﻞ ِﺑﹶﺄ ‪‬‬ ‫‪ - ٢١١‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﺍﹾﻟﻌ‪‬ﺎﺹِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ ﺁ ِﺧ ‪‬ﺮ ﻣ‪‬ﺎ » ‪‬ﻋ ِﻬ ‪‬ﺪ ِﺇﹶﻟ ‪‬ﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ  ﹶﺃ ﹾﻥ ‪‬‬
‫ﻒ ‪‬ﻭﺫﹶﺍ ﺍﹾﻟﺤ‪‬ﺎ ‪‬ﺟ ِﺔ«ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪ ( ٨٣٧٧)(٥٦ /٩‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫ﻀﻌِﻴ ‪‬‬
‫ﻭ‪‬ﺍﻟ ‪‬‬
‫‪ - ٢١٢‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٥٦ /٥‬‬

‫‪١٣١‬‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺯ ‪‬ﻭﺟِﻲ ﹶﻏﻴ‪‬ـ ‪‬ﺮ‬
‫ﺸ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﺡ ِﺇ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺿ ‪‬ﺮﺓﹰ‪ ،‬ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﺖ‪ :‬ﻳﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ِ ،‬ﺇ ﱠﻥ ﻟِﻲ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎﺀَ‪ ،‬ﹶﺃ ﱠﻥ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ ﻗﹶﺎﹶﻟ ‪‬‬
‫‪٢١٣‬‬
‫ﺲ ﹶﺛ ‪‬ﻮ‪‬ﺑ ‪‬ﻲ ﺯ‪‬ﻭ ٍﺭ«‬
‫ﻼِﺑ ِ‬ ‫ﻂ ﹶﻛ ﹶ‬ ‫ﺸ‪‬ﺒ ‪‬ﻊ ِﺑﻤ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶ‬
‫ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﻌﻄِﻴﻨِﻲ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪» :‬ﺍﳌﹸ‪‬ﺘ ‪‬‬
‫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
‫ﺼﺪ‪‬ﻭ ِﺭ {]ﺍﻟﻌﺎﺩﻳﺎﺕ‬
‫ﺼ ﹶﻞ ﻣ‪‬ﺎ 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 ِﻟﺴ‪‬ـ‪‬ﻨ ِ‬
‫ﻼ ‪‬ﻭﻟﹶﻦ ‪‬ﺗ ِ‬
‫ﺖ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹰ‬
‫ﺴ‪‬ﻨ ِ‬
‫ﺠ ‪‬ﺪ ِﻟ ‪‬‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﻗﻮﺍﻣﻬﺎ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻫﻲ ﻻ ﲢﺎﰊ ﺃﺣﺪﹰﺍ }ﹶﻓﻠﹶﻦ ‪‬ﺗ ِ‬
‫ﻼ { ]ﻓﺎﻃﺮ ‪ [٤٣ :‬ﻓﺈﻥ ﻣﻴﺰﺍ‪‬ﺎ 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 ﺿﺮ‪‬ﺎ ﻭﺇﺯﻋﺎﺟﻬﺎ‪) .‬ﺍﳌﺘﺸﺒﻊ( ﺍﳌﺘﺰﻳﻦ ﻭﺍﳌﺘﻈﺎﻫﺮ ﺷﺒﻪ ﺑﺎﻟﺸﺒﻌﺎﻥ‪) .‬ﻛﻼﺑـﺲ‬
‫ﺛﻮﰊ ﺯﻭﺭ( ﻛﻤﻦ ﻳﻠﺒﺲ ﺛﻮﺑﲔ ﻣﺴﺘﻌﺎﺭﻳﻦ ﺃﻭ ﻣﻮﺩﻭﻋﲔ ﻋﻨﺪﻩ ﻳﺘﻈﺎﻫﺮ ﺃ‪‬ﺎ ﻣﻠﻜﻪ‪ .‬ﻭﻗﻴﻞ ﻫﻮ ﻣﻦ ﻳﻠﺒﺲ ﻟﺒﺎﺱ ﺃﻫﻞ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺼـﻼﺡ‬
‫ﻭﻫﻮ ﻟﻴﺲ ﻛﺬﻟﻚ ﻭﻗﻴﻞ ﻳﻠﺒﺲ ﺛﻮﺏ ﻭﻳﺼﻞ ﺑﻜﻤﻴﻪ ﻛﻤﲔ ﺁﺧﺮﻳﻦ ﻟﻴﻮﻫﻢ ﺃ‪‬ﻤﺎ ﺛﻮﺑﺎﻥ ﺭﻳﺎﺀ ﻭﻣﻔﺎﺧﺮﺓ[‬
‫ﺲ ﺛﹶـ ‪‬ﻮﺑ‪‬ﻲ ﺯ‪‬ﻭ ٍﺭ«‬ ‫ﺻﹶﻠ ﹰﺔ‪» .‬ﻭ‪‬ﻻِﺑ ‪‬‬ ‫ﺖ ﺣ‪‬ﺎ ِ‬‫ﺴ ‪‬‬ ‫ﺼ ﹶﻞ ﹶﻟ ‪‬ﻪ ﻓﹶﻀﻴﹶﻠ ﹲﺔ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺸ‪‬ﺒﻌ‪‬ﺎﻥ‪ .‬ﻭﻣﻌﻨﺎ ‪‬ﻩ ‪‬ﻫﻨ‪‬ﺎ‪ :‬ﺃ ﹾﻥ ‪‬ﻳ ﹾﻈ ِﻬ ‪‬ﺮ ﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺣ ‪‬‬ ‫ﺲ ِﺑ ‪‬‬‫ﺸ‪‬ﺒ ‪‬ﻊ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺸ‪‬ﺒ ‪‬ﻊ« ‪ :‬ﻫﻮ‪ ‬ﺍﱠﻟﺬِﻱ ‪‬ﻳ ﹾﻈ ِﻬ ‪‬ﺮ ﺍﻟ ‪‬‬
‫»ﻭ‪‬ﺍ ﹸﳌ‪‬ﺘ ‪‬‬
‫ﺼ ﹶﻔ ِﺔ‪ .‬ﻭﻗﹶﻴ ﹶﻞ‬
‫ﻚ ﺍﻟ ‪‬‬
‫ﺲ ‪‬ﻫ ‪‬ﻮ ِﺑِﺘ ﹾﻠ ‪‬‬
‫ﺱ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﻱ ﺃ ‪‬ﻫ ِﻞ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺪ ﺃﹶﻭ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﺃﹶﻭ ﺍﻟﱠﺜ ‪‬ﺮ ‪‬ﻭﺓِ‪ِ ،‬ﻟ‪‬ﻴ ‪‬ﻐ‪‬ﺘ ‪‬ﺮ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻱ‪ِ :‬ﺫﻱ ﺯ‪‬ﻭﺭٍ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﺰ ‪‬ﻭ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﺑِﺄ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﺰﻳ‪‬ﻰ ِ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» :‬ﺍﳌﺘﺸﺒ‪‬ﻊ« ‪ ،‬ﺃﻱ‪ :‬ﺍﳌﺘﺰﻳﻦ ﲟﺎ ﻟﻴﺲ ﻋﻨﺪﻩ ﻳﺘﻜﺜﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﺘـﺰﻳﻦ‬
‫ﺑﺎﻟﺒﺎﻃﻞ‪،‬ﻛﺎﳌﺮﺃﺓ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﻭﳍﺎ ﺿﺮﺓ‪ ،‬ﻓﺘﺪ‪‬ﻋﻲ ﻣﻦ ﺍﳊﻈﻮﺓ ﻋﻨﺪ ﺯﻭﺟﻬﺎ ﺃﻛﺜﺮ ﳑﺎ ﻋﻨﺪﻩ‪ ،‬ﺗﺮﻳﺪ ﺑﺬﻟﻚ ﻏﻴﻆ ﺿﺮ‪‬ﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻫـﺬﺍ ﰲ‬
‫ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﰊ ﺯﻭﺭ« ‪ ،‬ﻓﺈﻧﻪ ﺍﻟﺮﺟﻞ ﻳﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﳌﺸﺒﻬﺔ ﻟﺜﻴﺎﺏ ﺍﻟﺰﻫﺎﺩ‪ ،‬ﻳﻮﻫﻢ ﺃﻧﻪ ﻣﻨﻬﻢ ﻭﻳ‪‬ﻈﻬﺮ 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 ﻣﻐﻤﻮﺻ‪‬ﺎ 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 :‬‬

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‫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 "ﻣﺘﺸﺒ‪‬ﻊ" ﻓﻴﺘﺠﺸ‪‬ﺄ 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 ﺍ‪‬ﺘﻤﻊ ﻭﻗﻮﺍﻣﻪ ﻫﻮ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻳﻘﺘﺎﺗﻮﻥ ‪‬ﺎ ﻭﻳﺘﺤﺎﺭﺑﻮﻥ ‪‬ـﺎ ﻭﻋﻠﻴﻬـﺎ‪،‬‬
‫ﻭﻳﻨﺎﻣﻮﻥ ﻋﻠﻰ ﺃﻧﻐﺎﻣﻬﺎ ﻭﻭﺳﺎﺋﺪﻫﺎ‪ ،‬ﻓﻬﻞ ﳍﺬﺍ ﺍ‪‬ﺘﻤﻊ ﺩﻭﺍﻡ ﺃﻭ ﺗﻘﺪﻡ؟!‬
‫ﲨﺎﻋﺎﺕ ﺍﳊﻖ ﻋﻤﺎﺩﻫﺎ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﺑﻪ ﲢﻘﻖ ﺻﺪﻕ ﺍﻧﺘﻤﺎﺋﻬﺎ ﻟﺪﻳﻦ ﺍﷲ‪ ،‬ﻭﺑﻪ ﲢﻘﻖ ﺍﺣﺘﺮﺍﻣﻬـﺎ ﻟﻨﻔﺴـﻬﺎ‬
‫ﻭﺍﺣﺘﺮﺍﻡ ﺍﻵﺧﺮﻳﻦ ﳍﺎ‪ ،‬ﺣﻴﻨﻬﺎ ﻳﺼﺒﺢ ﻟﻜﻠﻤﺎ‪‬ﺎ 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 ﺍﻻ‪‬ﻴﺎﺭ‪،‬‬
‫ﻓﻤﻦ ﺍﳉﻬﻞ ﺍﻟﻔﺎﺿﺢ ﺃﻥ ﻳﺘﻜﻠﻢ ﺃﺣﺪ ﻋﻦ ﺍﻟﻔﺘﻮﺡ ‪-‬ﺍﳉﻬﺎﺩ ﺍﳍﺠﻮﻣﻲ‪ -‬ﻭﻫﻮ ﰲ ﺣﻠﻘـﺔ ﺇﻳﻘـﺎﻑ ﺍﳍﺒـﻮﻁ‬
‫ﻭﺍﻻ‪‬ﻴﺎﺭ‪ ،‬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 ﻣﻌﺎﻧﺎ‪‬ﺎ 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 ﻣﻌﺒ‪‬ﺪ 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» :‬ﺍﳌﺘﺸﺒ‪‬ﻊ« ‪ ،‬ﺃﻱ‪ :‬ﺍﳌﺘﺰﻳﻦ ﲟـﺎ‬
‫ﻟﻴﺲ ﻋﻨﺪﻩ ﻳﺘﻜﺜﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﺘﺰﻳﻦ ﺑﺎﻟﺒﺎﻃﻞ‪،‬ﻛﺎﳌﺮﺃﺓ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍﻟﺮﺟﻞ ﻭﳍﺎ ﺿﺮﺓ‪ ،‬ﻓﺘﺪ‪‬ﻋﻲ ﻣﻦ ﺍﳊﻈﻮﺓ ﻋﻨﺪ‬
‫ﺯﻭﺟﻬﺎ ﺃﻛﺜﺮ ﳑﺎ ﻋﻨﺪﻩ‪ ،‬ﺗﺮﻳﺪ ﺑﺬﻟﻚ ﻏﻴﻆ ﺿﺮ‪‬ﺎ‪ .‬ﻭﻛﺬﻟﻚ ﻫﺬﺍ ﰲ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﰊ ﺯﻭﺭ« ‪ ،‬ﻓﺈﻧﻪ ﺍﻟﺮﺟﻞ ﻳﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﳌﺸﺒﻬﺔ ﻟﺜﻴﺎﺏ ﺍﻟﺰﻫﺎﺩ‪ ،‬ﻳﻮﻫﻢ ﺃﻧﻪ ﻣﻨﻬﻢ‬
‫ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪» :‬ﻛﻼﺑﺲ ﺛﻮ ‪‬‬
‫ﻭﻳ‪‬ﻈﻬﺮ 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 ﻣﻐﻤﻮﺻ‪‬ﺎ 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 ﺿﺮ‪‬ﺎ ﲟﺎ ﱂ ﻳﻌﻄﻬﺎ ﺯﻭﺟﻬﺎ ﳏﺮ‪‬ﻡ ؛ ﻷﻧ‪‬ﻪ ﺷ‪‬ﺒﻪ ﲟﺤﺮ‪‬ﻡ ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺫﻟﻚ ﳏ ‪‬ﺮﻣ‪‬ﺎ ؛ ﻷﻧ‪‬ـﻪ‬
‫ﺗﺼﺮﻑ ﰲ ﻣﻠﻚ ﺍﻟﻐﲑ ﺑﻐﲑ ﺇﺫﻧﻪ ‪ ،‬ﻭﺭﻳﺎ ًﺀ ‪ ،‬ﻭﺃﺫﹰﺍ ﻟﻠﻀﺮﺓ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﺰﻭﺝ ﺇﱃ ﺃﻧ‪‬ﻪ ﺁﺛﺮﻫﺎ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻫـﻮ ﱂ‬
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‫ﻳﻔﻌﻞ ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﳏﺮ‪‬ﻡ ‪.‬‬
‫ــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺳﺪ‪‬ﺩﻭﺍ ﻭﻗﺎﺭﺑﻮﺍ ﻭﺍﻏﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ‬

‫‪ - ٢١٤‬ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )ﺹ‪(٨٦٣ :‬‬

‫‪ - ٢١٥‬ﺍﳌﻔﻬﻢ ﳌﺎ ﺃﺷﻜﻞ ﻣﻦ ﺗﻠﺨﻴﺺ ﻛﺘﺎﺏ ﻣﺴﻠﻢ )‪(١٢٤ /١٧‬‬

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‫ﺠ ‪‬ﻲ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ« ﻗﹶـﺎﻟﹸﻮﺍ‪ :‬ﻭ ﹶﻻ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪» :‬ﹶﻟ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ‪ » :‬ﻭ ﹶﻻ ﹶﺃﻧ‪‬ﺎ‪ِ ،‬ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻤ ‪‬ﺪﻧِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﺔٍ‪ ،‬ﺳ ‪‬ﺪﺩ‪‬ﻭﺍ ‪‬ﻭﻗﹶﺎ ِﺭﺑ‪‬ﻮﺍ‪ ،‬ﻭ‪‬ﺍ ﹾﻏﺪ‪‬ﻭﺍ ‪‬ﻭﺭ‪‬ﻭﺣ‪‬ـﻮﺍ‪،‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﺗ‪‬ﺒﹸﻠﻐ‪‬ﻮﺍ«‪.٢١٦‬‬
‫ﺼ ‪‬ﺪ ﺍﻟ ﹶﻘ ‪‬‬
‫ﺠﺔِ‪ ،‬ﻭ‪‬ﺍﻟ 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 ﺍﻟﺼ‪‬ﲔ‪ ،‬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 ﻷ‪‬ﻢ ﳚﻠﺴﻮﻥ ﻳﻨﺘﻈﺮﻭﻥ "ﺍﻟﻠﺤﻈﺔ ﺍﳌﻨﺎﺳﺒﺔ" ﺍﻟﱵ ﻳﺘﻤﻨﻮ‪‬ﺎ ﻣﻦ "ﺍﻟﻔﺮﺍﻍ" ﻭ"ﺍﻟﻘﻮﺓ" ﻟﻴﺘﺤﻘﻖ ﳍـﻢ‬
‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ‪ :‬ﻻ ﺷﻲﺀ‪.‬‬
‫ﻟﻌﻠﻚ ﻻ ﲤﻠﻚ ﻗﺪﺭﺓ ﺗﻮﺻﻠﻚ ﻭﻋﻠﻤﹰﺎ ﻛﺎﻓﻴﺎﹰ‪ ،‬ﻟﻜﻦ ﻳﻜﻔﻴﻚ‪) :‬ﺳﺪ‪‬ﺩﻭﺍ 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 ﺿﻴ‪‬ﻖ‪ ،‬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 ،‬ﻟﻜﻨ‪‬ﻚ 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[‬

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‫)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 :‬ﺳﺪ‪‬ﺩ 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 ‪‬ﺣﺘ‪‬ﻰ ﻟﹶﺎ ‪‬ﺗﻜﹸﻮ ﹶﻥ ِﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ‪‬ﻭﻳ‪‬ﻜﹸﻮ ﹶﻥ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ِﻟﱠﻠ ِﻪ ﹶﻓِﺈ ِﻥ ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ـﻮ‪‬ﺍ‬
‫ﲔ{‬ ‫ﻚ ﺍﻟﹾـ‪‬ﻴ ِﻘ ‪‬‬‫ﻚ ‪‬ﺣ‪‬ﺘﻰ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ‪‬‬ ‫ﲔ { ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٣ :‬ﻭﺭﺣﻠﺔ ﺍﻟﻌﺎﺑﺪﻳﻦ } ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﹶﻓﻠﹶﺎ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﺍ 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 ﻋ‪‬ـﺎِﺑ ‪‬ﺮ‬
‫ﻚ ﹶﻏﺮِﻳـ ‪‬‬
‫ﺑﻨﺎﺀ ﺍﳉﻤﺎﻋﺎﺕ ﻏﲑ ﺑﻨﺎﺀ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻓﺎﻷﻓﺮﺍﺩ ﻳﺒﻨﻮﻥ ﻋﻠﻰ ﻗﺎﻋﺪﺓ » ﹸﻛ ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻛﹶﺄ‪‬ﻧ ‪‬‬
‫‪‬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 ‪)-‬ﺳﺪ‪‬ﺩﻭﺍ 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 "ﺳﺪ‪‬ﺩ 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 ﻋ‪‬ـﺎِﺑ ‪‬ﺮ‬
‫ﻚ ﹶﻏﺮِﻳ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ -  -‬ﺑ ‪‬ﻤ‪‬ﻨ ِﻜِﺒﻲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ » :‬ﹸﻛ ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻛﹶﺄ‪‬ﻧ ‪‬‬
‫‪ -‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﺪِ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﺮﺿِـﻚ‪ ،‬ﻭﻣِـ ‪‬ﻦ‬
‫ﺤِﺘ ‪‬‬
‫ﺻ‪‬‬‫ﻼ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ِﻈ ِﺮ ﺍ ﹶﳌﺴ‪‬ﺎﺀَ‪ ،‬ﻭ ‪‬ﺧ ﹾﺬ ِﻣ ‪‬ﻦ ِ‬
‫ﺖ ﹶﻓ ﹶ‬
‫ﺤ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﺼﺒ‪‬ﺎﺡ‪ ،‬ﻭ‪ِ‬ﺇﺫﹶﺍ ﹶﺃ ‪‬‬
‫ﻼ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ِﻈ ِﺮ ﺍﻟ ‪‬‬
‫ﺖ ﹶﻓ ﹶ‬
‫ﺴ‪‬ﻴ ‪‬‬
‫‪‬ﺳﺒِﻴ ٍﻞ« ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻳﻘﹸﻮ ﹸﻝ‪ِ» :‬ﺇﺫﹶﺍ ﹶﺃ ‪‬ﻣ ‪‬‬
‫ﻚ«‪ .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٦٤١٦) (٨٩ /٨‬‬ ‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻮِﺗ ‪‬‬
‫‪‬ﺣﻴ‪‬ﺎِﺗ ‪‬‬
‫]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 ﺗ‪‬ﺮﺻ‪‬ـﺪ‪،‬‬ ‫ﺣﺪ‪‬ﺩ ﻭﺟﻬﺘﻚ‪ ،‬ﺍﲨﻊ ﺍﻷﺩﻭﺍﺕ‪ ،‬ﰒ ﺍﺑﺪﺃ ﺍﳌﺴﲑﺓ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﻠﱠﺖ ﺭﻭﺍﺣﻠﻚ ﺃﺭِﺣﻬﺎ ﻗﻠﻴ ﹰ‬
‫ﺕ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ »ﹶﺃﻋ‪‬ـ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫ﻭﺭﻭﺡ ﺗﺘﻄﻠﻊ ﺇﱃ ﻫﻨﺎﻙ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﻼ‬
‫ﺸﺮٍ‪ ،‬ﻓﹶﺎ ﹾﻗ ‪‬ﺮﺀُﻭﺍ ِﺇ ﹾﻥ ِﺷﹾﺌ‪‬ﺘ ‪‬ﻢ ﻓﹶـ ﹶ‬
‫ﺐ ‪‬ﺑ ‪‬‬
‫ﲔ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻋﻴ‪ ‬ﻦ ‪‬ﺭﹶﺃﺕ‪ ،‬ﻭ ﹶﻻ ﹸﺃ ﹸﺫ ﹲﻥ ‪‬ﺳ ِﻤ ‪‬ﻌﺖ‪ ،‬ﻭ ﹶﻻ ‪‬ﺧ ﹶﻄ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ‬
‫ﺤ ‪‬‬ ‫ِﻟ ِﻌﺒ‪‬ﺎﺩِﻱ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺲ ﻣ‪‬ﺎ ﹸﺃ ‪‬ﺧ ِﻔ ‪‬ﻲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﺮ ِﺓ ﹶﺃ ‪‬ﻋ‪‬ﻴ ٍ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 ﺣﺮﺍﺻ‪‬ﺎ‬
‫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 ﺃﺣﻴﺎﻧ‪‬ﺎ 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 ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﻟﹶـﺎ‬ ‫ﺐ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ‪‬‬ ‫ﺃﻧﻮﺍﻉ ﺍﻟﺘﻜﻠﻴﻒ ﻭﻻﺗﺜﺒﺖ ﻫﺬﻩ ﻛﻠﻬﺎ ﻭﻻ ﻏﲑﻫﺎ ﺍﻻﺑﺎﻟﺸﺮﻉ ‪‬ﻭ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ِﻞ ﺍﻟﹾﻌ‪‬ﺎﹶﻟ ‪‬ﻢ ‪‬ﻣ ﹾﻠ ﹸﻜ ‪‬ﻪ ﻭ‪‬ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹸﺓ ﻓِﻲ ‪‬ﺳ ﹾﻠﻄﹶﺎِﻧ ِﻪ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹸﻞ ﻓﻴﻬﻤﺎ ﻣﺎ ﻳﺸـﺎﺀ ﻓﻠـﻮﺍ‬ ‫ﺠ ‪‬‬ ‫‪‬ﻳ ِ‬
‫ﲔ ﻭ‪‬ﹶﺃ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺪﻟﹰﺎ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻧ ‪‬ﻌ ‪‬ﻤﻬ‪‬ـ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺩ ‪‬ﺧﹶﻠﻬ‪‬ـ ‪‬ﻢ‬
‫ﲔ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﺤ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﺏ ﺍﹾﻟ ‪‬ﻤﻄِﻴ ِﻌ ‪‬‬‫‪‬ﻋ ﱠﺬ ‪‬‬
‫ﻕ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶـﺎ‬
‫ﺻ ‪‬ﺪ ‪‬‬‫ﻚ ‪‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ﹶﺃ ‪‬ﺧﺒ‪ ‬ﺮ ‪‬ﻭ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ِ‬‫ﺠ‪‬ﻨ ﹶﺔ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﹶﺫِﻟ ‪‬‬
‫ﻀ ﹲﻞ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ‪‬ﻭﹶﺃ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﻓ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺨﱢﻠ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﰱ ﺍﻟﻨـﺎﺭ ﻋﺪﻻﻣﻨـﻪ‬ ‫ﲔ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺏ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻌ ﱢﺬ ‪‬‬
‫ﲔ ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ِﺧﹸﻠ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹸﻞ ‪‬ﻫﺬﹶﺍ ‪‬ﺑ ﹾﻞ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻑ ‪‬ﻫﺬﹶﺍ‬‫ﺻﹶﻠ ‪‬ﺢ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ ِﺧﻠﹶﺎ ‪‬‬
‫ﺏ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ‪‬ﻭﻳ‪‬ﻮ ِﺟﺒ‪‬ﻮ ﹶﻥ ﺍﹾﻟﹶﺄ ‪‬‬ ‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﺘ ِﺰﹶﻟ ﹸﺔ ﹶﻓ‪‬ﻴﹾﺜِﺒﺘ‪‬ﻮ ﹶﻥ ﺍﹾﻟﹶﺄ ‪‬ﺣﻜﹶﺎ ‪‬ﻡ ﺑِﺎﹾﻟ ‪‬ﻌ ﹾﻘ ِﻞ ‪‬ﻭﻳ‪‬ﻮ ِﺟﺒ‪‬ﻮ ﹶﻥ ﹶﺛﻮ‪‬ﺍ ‪‬‬
‫ﻉ ‪‬ﻭﻓِـﻲ ﻇﹶـﺎ ِﻫ ِﺮ ﻫ‪‬ـ ِﺬ ِﻩ‬ ‫ﺸ ‪‬ﺮ ِ‬
‫ﺹ ﺍﻟ ‪‬‬ ‫ﻂ ﹶﻃﻮِﻳ ٍﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ِﻦ ﺍ ‪‬ﺧِﺘﺮ‪‬ﺍﻋ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ﺍﹾﻟﺒ‪‬ﺎ ِﻃﹶﻠ ِﺔ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﺑ ﹶﺬ ِﺓ ﻟِ‪‬ﻨﺼ‪‬ﻮ ِ‬ ‫ﻓِﻲ ‪‬ﺧ‪‬ﺒ ٍ‬
‫ﺠ‪‬ﻨ ﹶﺔ ِﺑﻤ‪‬ﺎ‬
‫ﺠ‪‬ﻨ ﹶﺔ ِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹸﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﺩﻻﻟﺔ ﻷﻫﻞ ﺍﳊﻖ ﺃﻧﻪ ﻻﻳﺴﺘﺤﻖ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬
‫ﺕ ﺍﻟﺪ‪‬ﺍﻟﱠـ ِﺔ ‪‬ﻋﻠﹶـﻰ ﹶﺃ ﱠﻥ‬ ‫ﺤ ‪‬ﻮ ‪‬ﻫﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﹾﺂﻳ‪‬ﺎ ِ‬ ‫ﺠ‪‬ﻨ ﹸﺔ ﺍﱠﻟﺘِﻲ ﺃﹸﻭ ِﺭﹾﺛ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫﺎ ِﺑﻤ‪‬ﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﻭِﺗ ﹾﻠ ‪‬‬
‫ﺐ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ‬‫ﺴ‪‬ﺒ ِ‬
‫ﺠ‪‬ﻨ ِﺔ ِﺑ ‪‬‬‫ﺕ ﹶﺃ ﱠﻥ ‪‬ﺩﺧ‪‬ﻮ ﹶﻝ ﺍﹾﻟ ‪‬‬ ‫ﺚ ‪‬ﺑ ﹾﻞ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﹾﺂﻳ‪‬ﺎ ِ‬ ‫ﺽ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ﹶ‬
‫ﺠ‪‬ﻨ ﹸﺔ ﹶﻓﻠﹶﺎ ‪‬ﻳﻌ‪‬ﺎ ِﺭ ‪‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ﹶﻝ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ِﺑﻬ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﺢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶـ ‪‬ﻢ ﻳ‪‬ـ ‪‬ﺪ ‪‬ﺧ ﹾﻞ‬ ‫ﺹ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭﹶﻗﺒ‪‬ﻮِﻟﻬ‪‬ﺎ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭﹶﻓﻀ‪ِ‬ﻠ ِﻪ ﹶﻓ‪‬ﻴ ِ‬ ‫ﹸﺛ ‪‬ﻢ ﺍﻟ‪‬ﺘ ‪‬ﻮﻓِﻴ ِﻖ ِﻟ ﹾﻠﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﻭ‪‬ﺍﹾﻟ ِﻬﺪ‪‬ﺍ‪‬ﻳ ِﺔ ِﻟ ﹾﻠِﺈ ‪‬ﺧﻠﹶﺎ ِ‬
‫ﺴﺒ‪ِ‬ﺒﻬ‪‬ﺎ ‪‬ﻭ ِﻫ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪‬ﻭﺍﹶﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ‬
‫ﻱ ِﺑ ‪‬‬
‫ﺼ ‪‬ﺢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺑِﺎﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﹶﺃ ‪‬‬
‫ﺚ ‪‬ﻭ‪‬ﻳ ِ‬ ‫ﺠ ‪‬ﺮ ِﺩ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﺮ‪‬ﺍ ‪‬ﺩ ﺍﹾﻟﹶﺄﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ِﺑ ‪‬ﻤ ‪‬‬
‫ﻒ ‪‬ﻭ ﹶﻏ ‪‬ﻤ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ ﺍﺫﺍ ﺟﻌﻠﺘﻪ ﻓِـﻲ ِﻏﻤ‪‬ـ ِﺪ ِﻩ‬ ‫ﺴﻴ‪ ‬‬‫ﺕ ﺍﻟ ‪‬‬‫ﺴﻨِﻴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ‪‬ﻤ ‪‬ﺪﻧِﻲ ِﺑﻬ‪‬ﺎ ‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﺃ ﹾﻏ ‪‬ﻤ ‪‬ﺪ ‪‬‬
‫‪‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻤ ‪‬ﺪﻧِﻲ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ ‪‬ﻳ ﹾﻠِﺒ ‪‬‬
‫‪٢٢٠‬‬
‫‪‬ﻭ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺑ ِﻪ‬
‫ﺠ ‪‬ﺮ ‪‬ﺩ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﻔِﻴ ‪‬ﺪ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﻘﺮ‪‬ﻭﻧ‪‬ﺎ ﺑِﺎﹾﻟ ﹶﻔﻀ‪‬ـ ِﻞ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ـﺔِ‪ ،‬ﻭﻗﹶـﺎ ﹶﻝ‬ ‫ﺚ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺻ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﺣ‪‬ﺎ ِ‬
‫ﻀ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘﻪِ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬ﺆﱢﺛ ٍﺮ ﻓِﻴ ِﻬﻤ‪‬ـﺎ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺏ ِﻟ ﹶﻔ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ﹶﻔ ‪‬ﻮ ‪‬ﺯ ﺑِﺎﻟﱠﺜﻮ‪‬ﺍ ِ‬ ‫ﻱ ﺍﻟ‪‬ﻨﺠ‪‬ﺎ ﹸﺓ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬ ‫ﺍﻟﻄﱢﻴِﺒ ‪‬ﻲ‪ :‬ﹶﺃ ِ‬
‫ﻱ‪:‬‬
‫ﺴ ‪‬ﺪﺩ‪‬ﻭﺍ( ﹶﺃ ‪‬‬
‫ﺏ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹶﺔ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﻭِﻟﺬﹶﺍ ﻗﹶﺎ ﹶﻝ‪) :‬ﹶﻓ ‪‬‬
‫ﻀ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ‪‬ﻳ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﺏ ‪‬ﺑ ﹾﻞ ﻏﹶﺎ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ِﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﺎ ِﻣ ﹶﻞ ِﻟﹶﺄ ﹾﻥ ‪‬ﻳ‪‬ﺘ ﹶﻔ ‪‬‬
‫‪‬ﺳﺒِﻴ ِﻞ ﺍﹾﻟِﺈﳚ‪‬ﺎ ِ‬
‫ﺴﺪ‪‬ﺍ ِﺩ ‪‬ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ‪‬ﻮﻟﹰﺎ ‪‬ﺳﺪِﻳﺪ‪‬ﺍ ِﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪} :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ـﺎ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬ ‫ﺼﻮ‪‬ﺍﺏِ‪ ،‬ﻭِﻓ ‪‬ﻌ ِﻞ ﺍﻟ ‪‬‬ ‫ﺴﺪِﻳ ِﺪ ‪‬ﻭِﺇﺻ‪‬ﺎ‪‬ﺑ ِﺔ ﺍﻟ ‪‬‬ ‫ﺑ‪‬ﺎِﻟﻐ‪‬ﻮﺍ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻱ‪ :‬ﺣ‪‬ـﺎِﻓﻈﹸﻮﺍ‬ ‫ﺻﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻟﹰﺎ ) ‪‬ﻭﻗﹶـﺎ ِﺭﺑ‪‬ﻮﺍ( ﹶﺃ ‪‬‬ ‫ﻱ‪ :‬‬ ‫ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ‪‬ﻮﻟﹰﺎ ‪‬ﺳﺪِﻳﺪ‪‬ﺍ{ ]ﺍﻷﺣﺰﺍﺏ‪ [٧٠ :‬ﹶﺃ ‪‬‬
‫ﺼ ﹸﻞ ﹶﻟﻜﹸـ ‪‬ﻢ‬
‫ﺤ‪‬‬ ‫ﺚ ﻟﹶﺎ ‪‬ﻳ ‪‬‬‫ﺤ‪‬ﻴ ﹸ‬‫ﺕ ؛ ﹶﻟ ِﻜ ‪‬ﻦ ِﺑ ‪‬‬ ‫ﺼﲑٍ‪ ،‬ﹶﺃ ‪‬ﻭ ﺗ‪ ‬ﹶﻘ ‪‬ﺮﺑ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺑ ﹶﻜﹾﺜ ‪‬ﺮ ِﺓ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﺎ ِ‬
‫ﺼ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ِﺭ ِﺑﻠﹶﺎ ﹸﻏﹸﻠ ‪‬ﻮ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻘ ِ‬
‫ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﻱ‪ :‬ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﺫﹾ ﹸﻛﺮ‪‬ﻭ ‪‬ﻩ ﹶﻃ ‪‬ﺮﹶﻓ ِﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪‬ﻭ ‪‬ﺯﹶﻟﻔﹰﺎ ﻣِـ ‪‬ﻦ‬ ‫ﺕ )ﻭ‪‬ﺍ ﹾﻏﺪ‪‬ﻭﺍ ‪‬ﻭﺭ‪‬ﻭﺣ‪‬ﻮﺍ( ﹶﺃ ِ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟ ِﻌﺒ‪‬ﺎﺩ‪‬ﺍ ِ‬ ‫ﺍﹾﻟ ‪‬ﻤﻠﹶﺎﹶﻟ ﹸﺔ ﻓِﻲ ﺍﻟﻄﱠﺎﻋ‪‬ﺎ ِ‬
‫‪٢٢١‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ﹶﻃ ‪‬ﺮﹶﻓ ِﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪‬ﻭ ‪‬ﺯﹶﻟﻔﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ{ ]ﻫﻮﺩ‪[١١٤ :‬‬
‫ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﹶﻛ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ } :‬ﻭﹶﺃِﻗ ِﻢ ﺍﻟ ‪‬‬

‫‪ - ٢١٩‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٣٢٥ /٧‬‬

‫‪ - ٢٢٠‬ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )‪(١٥٩ /١٧‬‬
‫‪ - ٢٢١‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(١٦٤٤ /٤‬‬

‫‪١٣٨‬‬
‫ﳉﻨ‪‬ﺔ ﺍﱠﻟﺘِﻲ ﺃﹸﻭﺭِﺛ‪‬ﺘﻤ‪‬ﻮﻫـﺎ ﺑِﻤـﺎ ﻛﹸﻨـﺘ‪‬ﻢ‬
‫ﻚﺍ ﹶ‬
‫ﳊﺪِﻳﺚ ﻭﻗﹶﻮﻟﻪ ﺗ‪‬ﻌﺎﻟﹶﻰ ‪} :‬ﻭﺗِﻠ ‪‬‬ ‫ﻗﺎ ﹶﻝ ﺍﺑﻦ ‪‬ﺑﻄﹼﺎﻝ ﻓِﻲ ﺍﳉﹶﻤﻊ ﺑ‪‬ﲔ ﻫ‪‬ﺬﺍ ﺍ ﹶ‬
‫ﳉﻨ‪‬ـﺔ‬
‫ﳉﻨ‪‬ﺔ ﺗ‪‬ﻨﺎﻝ ﺍﳌﹶﻨﺎﺯِﻝ ﻓِﻴﻬﺎ ﺑِﺎﻷَﻋﻤﺎ ِﻝ ‪ ،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﺩﺭ‪‬ﺟـﺎﺕ ﺍ ﹶ‬
‫ﺤﺼ‪‬ﻠﻪ ﺃﹶﻥ ﺗ‪‬ﺤﻤ‪‬ﻞ ﺍﻵﻳ‪‬ﺔ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍ ﹶ‬
‫ﺗ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ " ﻣﺎ ‪‬ﻣ ‪‬‬
‫ﳋﻠﹸﻮﺩ ﻓِﻴﻬﺎ‪.‬‬ ‫ﳉﻨ‪‬ﺔ ﻭﺍ ﹸ‬
‫ﳊﺪِﻳﺚ ‪‬ﻋﻠﹶﻰ ‪‬ﺩﺧ‪‬ﻮﻝ ﺍ ﹶ‬ ‫ﺐ ﺗ‪‬ﻔﺎﻭ‪‬ﺕ ﺍﻷَﻋﻤﺎﻝ ‪ ،‬ﻭﺃﹶﻥ ﻳ‪‬ﺤﻤ‪‬ﻞ ﺍ ﹶ‬ ‫ﺴ ِ‬‫ﺤ‪‬‬ ‫‪‬ﻣﺘ‪‬ﻔﺎ ِﻭﺗ‪‬ﺔ ِﺑ ‪‬‬
‫ﺡ ﺑِـﹶﺄ ﱠﻥ‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫ﳉﻨ‪‬ﺔ ﺑِﻤﺎ ﻛﹸﻨﺘ‪‬ﻢ ﺗ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ " ﹶﻓ ‪‬‬
‫ﺛﹸ ‪‬ﻢ ﺃﹶﻭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﻫ‪‬ﺬﺍ ﺍﳉﹶﻮﺍﺏ ﻗﹶﻮﻟﻪ ﺗ‪‬ﻌﺎﻟﹶﻰ ‪} :‬ﺳ‪‬ﻼﻡ ‪‬ﻋﻠﹶﻴﻜﹸﻢ ﺍﹸﺩ ‪‬ﺧﻠﹸﻮﺍ ﺍ ﹶ‬
‫ﳉﻨ‪‬ـﺔ‬ ‫ﳊﺪِﻳﺚ ‪ ،‬ﻭﺍﻟﺘ‪‬ﻘﺪِﻳﺮ ﺍﹸﺩ ‪‬ﺧﻠﹸﻮﺍ ﻣ‪‬ﻨﺎﺯِﻝ ﺍ ﹶ‬ ‫ﺏ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ﻟﹶﻔﻆ ﻣ‪‬ﺠﻤ‪‬ﻞ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ﺍ ﹶ‬
‫ﳉﻨ‪‬ﺔ ﺃﹶﻳﻀ‪‬ﺎ ﺑِﺎﻷَﻋﻤﺎ ِﻝ ‪ ،‬ﻭﺃﹶﺟﺎ ‪‬‬ ‫‪‬ﺩﺧ‪‬ﻮﻝ ﺍ ﹶ‬
‫ﻚ ﺃﹶﺻﻞ ﺍﻟ ‪‬ﺪﺧ‪‬ﻮﻝ‪.‬‬ ‫ﺲ ﺍﳌﹸﺮﺍﺩ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﻭﹸﻗﺼ‪‬ﻮﺭﻫﺎ ﺑِﻤﺎ ﻛﹸﻨﺘ‪‬ﻢ ﺗ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪ ،‬ﻭﻟﹶﻴ ‪‬‬
‫ﺴﺮ‪‬ﺍ ﻟِﻶ‪‬ﻳ ِﺔ ‪ ،‬ﻭﺍﻟﺘ‪‬ﻘﺪِﻳﺮ ﺍﹸﺩ ‪‬ﺧﻠﹸﻮﻫﺎ ﺑِﻤﺎ ﻛﹸﻨﺘ‪‬ﻢ ﺗ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﲪ‪‬ـﺔ ﺍﷲ‬ ‫ﳊﺪِﻳﺚ ‪‬ﻣ ﹶﻔ ‪‬‬‫ﹸﺛ ‪‬ﻢ ﻗﺎ ﹶﻝ ‪ :‬ﻭ‪‬ﻳﺠ‪‬ﻮﺯ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻥ ﺍ ﹶ‬
‫ﲪِﺘ ِﻪ‪.‬‬
‫ﳉﻨ‪‬ﺔ ِﺑ ‪‬ﺮ ‪‬‬
‫ﹶﻟﻜﹸﻢ ﻭ‪‬ﺗ ﹶﻔﻀ‪‬ﻠﻪ ‪‬ﻋﻠﹶﻴﻜﹸﻢ ‪َ ،‬ﻷ ﱠﻥ ﺍﻗﺘِﺴﺎﻡ ﻣ‪‬ﻨﺎﺯِﻝ ﺍ ﹶ‬
‫ﻚ ‪ ،‬ﻭﻻ ﻳ‪‬ﺨﻠﹸﻮ ﺷ‪‬ﻲﺀ ﻣِﻦ ﻣ‪‬ﺠﺎﺯﺍﺗﻪ‬ ‫ﲔ ﻣﺎ ﻧﺎﻟﹸﻮﺍ ِﺑ ِﻪ ﹶﺫِﻟ ‪‬‬
‫ﺚ ﹶﺃ ﹶﳍ ‪‬ﻢ ﺍﻟﻌﺎ ِﻣِﻠ ‪‬‬
‫ﲪِﺘ ِﻪ ﺣ‪‬ﻴ ﹸ‬
‫ﳉﻨ‪‬ﺔ ﻫ‪‬ﻮ ِﺑﺮ‪ ‬‬
‫ﻭﻛﹶﺬﺍ ﺃﹶﺻﻞ ‪‬ﺩﺧ‪‬ﻮﻝ ﺍ ﹶ‬
‫ﻀ ﹶﻞ ‪‬ﻋﻠﹶﻴﻬِﻢ ﺍﺑﺘِﺪﺍﺀ ِﺑﺈِﳚﺎ ِﺩﻫِﻢ ﹸﺛ ‪‬ﻢ ِﺑﺮِﺯِﻗﻬِﻢ ﹸﺛ ‪‬ﻢ ِﺑﺘ‪‬ﻌﻠِﻴ ِﻤﻬِﻢ‪.‬‬
‫ِﻟﻌِﺒﺎ ِﺩ ِﻩ ﻣِﻦ ‪‬ﺭﲪ‪‬ﺘﻪ ﻭﻓﹶﻀﻠﻪ ‪ ،‬ﻭﻗﹶﺪ ‪‬ﺗ ﹶﻔ ‪‬‬
‫ﲨ ﹶﻞ ﻓِﻲ ﺍﻵﻳ‪‬ﺔ ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﻧ‪‬ﺤﻮ‪‬ﺍ 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 ‪ .‬ﻭِﺇﻧ‪‬ﻤﺎ ﻫ‪‬ﻮ ِﺑﻔﹶﻀ ِﻞ‬
‫ﻚ ﻟﹶﻢ ﻳ‪‬ﺴ‪‬ﺘ ِ‬
‫ﻭﹶﺃ ﱠﻥ ﻣِﻦ ‪‬ﺭﲪ‪‬ﺔ ﺍﷲ ﺗ‪‬ﻮﻓِﻴﻘﻪ ﻟِﻠ ‪‬ﻌ ‪‬ﻤ ِﻞ ﻭﻫِﺪﺍﻳ‪‬ﺘﻪ ﻟِﻠﻄﹼﺎ ‪‬ﻋ ِﺔ ﹸﻛﻞﹼ ﹶﺫِﻟ ‪‬‬
‫ﲪِﺘ ِﻪ‪.‬‬
‫ﺍﷲ ﻭِﺑ ‪‬ﺮ ‪‬‬
‫ﻚ ﺃﹶﺭ‪‬ﺑﻌ‪‬ﺔ ﺃﹶﺟ ِﻮﺑ‪‬ﺔ ‪:‬‬
‫ﺤﺼ‪‬ﻞ ﻋ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻱ ‪ :‬ﻳ‪‬ﺘ ‪‬‬
‫ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳉﹶﻮ ِﺯ ‪‬‬
‫ﺼ ﹶﻞ ﺍﻹِﳝﺎﻥ ﻭﻻ ﺍﻟﻄﹼﺎﻋ‪‬ـﺔ ﺍﱠﻟﺘِـﻲ‬
‫ﺍ َﻷﻭ‪‬ﻝ ﹶﺃ ﱠﻥ ﺍﻟﺘ‪‬ﻮﻓِﻴﻖ ﻟِﻠ ‪‬ﻌ ‪‬ﻤ ِﻞ ﻣِﻦ ‪‬ﺭﲪ‪‬ﺔ ﺍﷲ ‪ ،‬ﻭﻟﹶﻮﻻ ‪‬ﺭﲪ‪‬ﺔ ﺍﷲ ﺍﻟﺴ‪‬ﺎِﺑﻘﹶﺔ ﻣﺎ ‪‬ﺣ ‪‬‬
‫ﻳ‪‬ﺤﺼ‪‬ﻞ ﺑِﻬﺎ ﺍﻟﻨ‪‬ﺠﺎﺓ‪.‬‬
‫ﺤ ‪‬ﻖ ِﻟﻤ‪‬ﻮﻻ ‪‬ﻩ ‪ ،‬ﹶﻓﻤ‪‬ﻬﻤﺎ ﺃﹶﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻋﻠﹶﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﳉﹶﺰﺍﺀ ﹶﻓﻬ‪‬ﻮ ﻣِﻦ ﻓﹶﻀﻠﻪ‪.‬‬
‫ﺴ‪‬ﻴ ِﺪ ِﻩ ﹶﻓ ‪‬ﻌﻤ‪‬ﻠﻪ ﻣ‪‬ﺴ‪‬ﺘ ‪‬‬
‫ﺍﻟﺜﹼﺎﻧِﻲ ﹶﺃ ﱠﻥ ﻣ‪‬ﻨﺎﻓِﻊ ﺍﻟﻌ‪‬ﺒﺪ ِﻟ ‪‬‬
‫ﲪ ِﺔ ﺍﷲ ‪ ،‬ﻭﺍﻗﺘِﺴﺎﻡ ﺍﻟ ‪‬ﺪﺭ‪‬ﺟﺎﺕ ﺑِﺎﻷَﻋﻤﺎ ِﻝ‪.‬‬ ‫ﳉﻨ‪‬ﺔ ِﺑ ‪‬ﺮ ‪‬‬
‫ﺍﻟﺜﹼﺎﻟِﺚ ﺟﺎ َﺀ ﻓِﻲ ﺑ‪‬ﻌﺾ ﺍﻷَﺣﺎﺩِﻳﺚ ﹶﺃ ﱠﻥ ﻧ‪‬ﻔﺲ ‪‬ﺩﺧ‪‬ﻮﻝ ﺍ ﹶ‬
‫ﺍﻟﺮ‪‬ﺍﺑِﻊ ﹶﺃ ﱠﻥ ﺃﹶﻋﻤﺎﻝ ﺍﻟﻄﹼﺎﻋﺎﺕ ﻛﺎﻧ‪‬ﺖ ﻓِﻲ ‪‬ﺯﻣ‪‬ﻦ ‪‬ﻳﺴِﲑ ﻭﺍﻟﺜﱠﻮﺍﺏ ﻻ ﻳ‪‬ﻨﻔﹶﺪ ﻓﺎﻹِﻧﻌﺎﻡ ﺍﱠﻟﺬِﻱ ﻻ ﻳ‪‬ﻨﻔﹶﺪ ﻓِﻲ ﺟ‪‬ﺰﺍﺀ ﻣـﺎ‬
‫ﻳ‪‬ﻨﻔﹶﺪ ﺑِﺎﻟﻔﹶﻀ ِﻞ ﻻ ِﺑﻤ‪‬ﻘﺎ‪‬ﺑﹶﻠ ِﺔ ﺍﻷَﻋﻤﺎﻝ‪.‬‬
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‫ﳊﺪِﻳﺚ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﻌﻤ‪‬ﻞ ﻣِﻦ ﺣ‪‬ﻴ ﹸ‬ ‫ﳊﺪِﻳﺚ ﺟ‪‬ﻮﺍﺏ ﺁﺧ‪‬ﺮ ﻭﻫ‪‬ﻮ ﺃﹶﻥ ﻳ‪‬ﺤﻤ‪‬ﻞ ﺍ ﹶ‬ ‫ﻭﻳ‪‬ﻈﻬ‪‬ﺮ ﻟِﻲ ﻓِﻲ ﺍﳉﹶﻤﻊ ﺑ‪‬ﲔ ﺍﻵﻳ‪‬ﺔ ﻭﺍ ﹶ‬
‫ﻚ ﹶﻓﺄﹶﻣﺮ ﺍﻟ ﹶﻘﺒ‪‬ﻮﻝ ِﺇﻟﹶـﻰ ﺍﷲ‬
‫ﳉﻨ‪‬ﺔ ﻣﺎ ﻟﹶﻢ ‪‬ﻳﻜﹸﻦ ﻣ‪‬ﻘﺒ‪‬ﻮ ﹰﻻ ‪ .‬ﻭﺇِﺫﺍ ﻛﺎ ﹶﻥ ﹶﻛ ﹶﺬِﻟ ‪‬‬‫ﻫ‪‬ﻮ ‪‬ﻋﻤ‪‬ﻞ ﻻ ﻳ‪‬ﺴ‪‬ﺘﻔِﻴﺪ ِﺑ ِﻪ ﺍﻟﻌﺎﻣِﻞ ‪‬ﺩﺧ‪‬ﻮﻝ ﺍ ﹶ‬
‫ﳉﻨ‪‬ﺔ ﺑِﻤـﺎ ﻛﹸﻨـﺘ‪‬ﻢ‬ ‫ﲪ ِﺔ ﺍﷲ ِﻟﻤ‪‬ﻦ ﻳ‪‬ﻘﺒ‪‬ﻞ ﻣِﻨ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﻫ‪‬ﺬﺍ ﹶﻓﻤ‪‬ﻌﻨ‪‬ﻰ ﹶﻗﻮﻟﹸﻪ ‪" :‬ﺍﹸﺩ ‪‬ﺧﻠﹸﻮﺍ ﺍ ﹶ‬
‫ﺗ‪‬ﻌﺎﻟﹶﻰ ‪ ،‬ﻭِﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﺤﺼ‪‬ﻞ ِﺑ ‪‬ﺮ ‪‬‬
‫ﺗ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ" ﺃﹶﻱ ﺗ‪‬ﻌ ‪‬ﻤﻠﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌﻤ‪‬ﻞ ﺍﳌﹶﻘﺒ‪‬ﻮﻝ‬
‫ﻚ ﺍﻧﺘِﻘﺎﻣﻪ ِﻣﻤ‪‬ـﻦ‬ ‫ﺴﻨ‪‬ﺔ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺇِﺛﺎﺑ‪‬ﺔ ﺍﷲ ﺗ‪‬ﻌﺎﻟﹶﻰ ﻣ‪‬ﻦ ﺃﹶﻃﺎ ‪‬ﻋ ‪‬ﻪ ِﺑﻔﹶﻀ ٍﻞ ﻣِﻨ ‪‬ﻪ ‪ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺐ ﺃﹶﻫﻞ ﺍﻟ ‪‬‬‫ﻱ ‪ :‬ﹶﺫ ‪‬ﻫ ‪‬‬ ‫ﻭﻗﺎ ﹶﻝ ﺍﳌﺎ ِﺯ ِﺭ ‪‬‬
‫ﻋ‪‬ﺼﺎ ‪‬ﻩ ِﺑﻌ‪‬ﺪ ٍﻝ ﻣِﻨ ‪‬ﻪ ‪ ،‬ﻭﻻ ﻳ‪‬ﺜﺒ‪‬ﺖ ﻭﺍﺣِﺪ ﻣِﻨﻬ‪‬ﻤﺎ ِﺇ ﱠﻻ ﺑِﺎﻟﺴ‪‬ﻤ ِﻊ ‪ ،‬ﻭﹶﻟ ‪‬ﻪ ﺳ‪‬ﺒﺤﺎﻧﻪ ﻭﺗ‪‬ﻌﺎﻟﹶﻰ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻌﺬﱢﺏ ﺍﻟﻄﹼﺎﺋِﻊ ﻭﻳ‪‬ـ‪‬ﻨﻌ‪‬ﻢ‬
‫ﳊﺪِﻳﺚ ‪‬ﻳ ﹶﻘﻮ‪‬ﻱ ﻣ‪‬ﻘﺎﻟﹶﺘـﻬﻢ‬ ‫ﻚ ﻭ ‪‬ﺧﺒ‪‬ﺮﻩ ﺻِﺪﻕ ﻻ ﺧ‪‬ﻠﻒ ﻓِﻴ ِﻪ ‪ .‬ﻭﻫ‪‬ﺬﺍ ﺍ ﹶ‬ ‫ﺻ ‪‬ﻲ ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ﺃﹶﺧ‪‬ﺒ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻻ ﻳ‪‬ﻔﻌ‪‬ﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺍﻟﻌﺎ ِ‬
‫ﻚ ﺧ‪‬ﺒﻂ ﹶﻛﺜِﲑ ﻭﺗ‪‬ﻔﺼِﻴﻞ ﹶﻃﻮِﻳﻞ‪.‬‬
‫ﺚ ﺃﹶﺛ‪‬ﺒﺘ‪‬ﻮﺍ ِﺑ ‪‬ﻌﻘﹸﻮِﻟﻬِﻢ ﺃﹶﻋﻮﺍﺽ ﺍﻷَﻋﻤﺎﻝ ‪ ،‬ﻭﹶﻟﻬ‪‬ﻢ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻭ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﺍﳌﹸﻌ‪‬ﺘ ِﺰﻟﹶﺔ ﺣ‪‬ﻴ ﹸ‬

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‫ﳊﺪِﻳﺚ ﹶﺃ ﱠﻥ ﺍﻟﻌﺎﻣِﻞ ﻻ ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﺃﹶﻥ ‪‬ﻳ‪‬ﺘﻜِﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﻤ‪‬ﻠﻪ ﻓِﻲ ﹶﻃﻠﹶﺐ ﺍﻟﻨ‪‬ﺠﺎﺓ ﻭﻧ‪‬ﻴﻞ ﺍﻟـ ‪‬ﺪﺭ‪‬ﺟﺎﺕ‬ ‫ﻗﺎ ﹶﻝ ﺍﻟﺮ‪‬ﺍِﻓ ِﻌ ‪‬ﻲ ‪ :‬ﻓِﻲ ﺍ ﹶ‬
‫ﻚ ِﺑﻔﹶﻀِﻠ ِﻪ ﻭ ‪‬ﺭﲪ‪‬ﺘﻪ‪.‬‬
‫ﺼﻴ‪‬ﺔ ِﺑﻌِﺼ ‪‬ﻤ ِﺔ ﺍﷲ ‪ ،‬ﹶﻓ ﹸﻜ ﹼﻞ ﹶﺫِﻟ ‪‬‬
‫َﻷ‪‬ﻧ ‪‬ﻪ ِﺇﻧ‪‬ﻤﺎ ‪‬ﻋ ِﻤ ﹶﻞ ِﺑﺘ‪‬ﻮﻓِﻴ ِﻖ ﺍﷲ ‪ ،‬ﻭِﺇﻧ‪‬ﻤﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﳌﹶﻌ ِ‬
‫ﻗﹶﻮﻟﻪ ‪ " :‬ﺳ ‪‬ﺪﺩ‪‬ﻭﺍ" ؛ ﻓِﻲ ﺭِﻭﺍﻳ‪‬ﺔ ﺑِﺸﺮ ﺑﻦ ﺳ‪‬ﻌِﻴﺪ ‪ ،‬ﻋ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫﺮ‪‬ﻳﺮ‪‬ﺓ ﻋِﻨﺪ ﻣ‪‬ﺴﻠِﻢ " ﻭﹶﻟﻜِﻦ ﺳ‪‬ـ ‪‬ﺪﺩ‪‬ﻭﺍ " ﻭﻣ‪‬ﻌﻨـﺎ ‪‬ﻩ‬
‫ﺼﺪ‪‬ﻭﺍ ﺍﻟﺴ‪‬ﺪﺍﺩ ﺃﹶﻱ ﺍﻟﺼ‪‬ﻮﺍﺏ ‪ ،‬ﻭﻣ‪‬ﻌﻨ‪‬ﻰ ﻫ‪‬ﺬﺍ ﺍﻻﺳﺘِﺪﺭﺍﻙ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺪ ﻳ‪‬ﻔﻬ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﻔﻲ ﺍﳌﹶﺬﻛﹸﻮﺭ ﻧ‪‬ﻔ ‪‬ﻲ ﻓﺎِﺋﺪ‪‬ﺓ ﺍﻟ ‪‬ﻌﻤ‪‬ﻞ‬ ‫ﺍﻗ ِ‬
‫ﳉﻨ‪‬ـﺔ ﻓـﺎﻋ ‪‬ﻤﻠﹸﻮﺍ‬ ‫‪ ،‬ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧ ‪‬ﻪ ﻗِﻴ ﹶﻞ ﺑ‪‬ﻞ ﹶﻟ ‪‬ﻪ ﻓﺎِﺋﺪ‪‬ﺓ ﻭﻫ‪‬ﻮ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﻌﻤ‪‬ﻞ ﻋ‪‬ﻼﻣ‪‬ﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻮﺩ ﺍﻟ ‪‬ﺮﲪ‪‬ﺔ ﺍﱠﻟﺘِﻲ ﺗ‪‬ﺪﺧِﻞ ﺍﻟﻌﺎﻣِﻞ ﺍ ﹶ‬
‫ﺴﻨ‪‬ﺔ ِﻣ ‪‬ﻦ ﺍﻹِﺧﻼﺹ ﻭﻏﹶﲑﻩ ِﻟﻴ‪‬ﻘﺒ‪‬ـﻞ ‪‬ﻋﻤ‪‬ﻠﻜﹸـﻢ ﻓﹶـ‪‬ﻴﱰِﻝ ‪‬ﻋﻠﹶـﻴﻜﹸﻢ‬ ‫ﺼﺪ‪‬ﻭﺍ ِﺑ ‪‬ﻌ ‪‬ﻤِﻠﻜﹸﻢ ﺍﻟﺼ‪‬ﻮﺍﺏ ﺃﹶﻱ ﺍﺗ‪‬ﺒﺎﻉ ﺍﻟ ‪‬‬ ‫ﻭﺍﻗ ِ‬
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‫ﺍﻟ ‪‬ﺮﲪ‪‬ﺔ‪.‬‬
‫ــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻛﻦ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻛﺄﻧ‪‬ﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﺑ ‪‬ﻤ‪‬ﻨ ِﻜﺒِﻲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ » :‬ﹸﻛ ‪‬ﻦ ﻓِـﻲ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ﺖ‬
‫ﺤ ‪‬‬ ‫ﺼﺒ‪‬ﺎﺡ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃﺻ‪‬ـ‪‬ﺒ ‪‬‬
‫ﻼ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ِﻈ ِﺮ ﺍﻟ ‪‬‬
‫ﺖ ﹶﻓ ﹶ‬
‫ﺴ‪‬ﻴ ‪‬‬‫ﺐ ﹶﺃ ‪‬ﻭ ﻋ‪‬ﺎِﺑ ‪‬ﺮ ‪‬ﺳﺒِﻴ ٍﻞ« ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻳﻘﹸﻮ ﹸﻝ‪ِ» :‬ﺇﺫﹶﺍ ﹶﺃ ‪‬ﻣ ‪‬‬
‫ﻚ ﹶﻏﺮِﻳ ‪‬‬ ‫ﹶﻛﹶﺄ‪‬ﻧ ‪‬‬
‫‪٢٢٣‬‬
‫ﻚ«‬‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻮِﺗ ‪‬‬
‫ﺿﻚ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺣﻴ‪‬ﺎِﺗ ‪‬‬ ‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﺮ ِ‬
‫ﺤِﺘ ‪‬‬
‫ﺻ‪‬‬‫ﻼ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ِﻈ ِﺮ ﺍ ﹶﳌﺴ‪‬ﺎﺀَ‪ ،‬ﻭ ‪‬ﺧ ﹾﺬ ِﻣ ‪‬ﻦ ِ‬‫ﹶﻓ ﹶ‬
‫ﳏﻨﺔ ﺍﻟﻘﻠﺐ ﻣﻊ ﺍﳊﻨﲔ ﳌﺎ ﻓﺎﺕ ﻭﺍﻧﻘﻄﻊ ﻳﺪﻓﻌﻪ ﺍﳊﻨﲔ ﻟﻶﰐ‪ ،‬ﻭﺣﺎﻝ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﻌﺎﺑﺪﻳﻦ ﻭﺍ‪‬ﺎﻫـﺪﻳﻦ ﻣـﻊ‬
‫ﺼ ‪‬ﺮ ِﺇﻟﱠﺎ ﻓِﻲ ‪‬ﺑﻨِﻲ ﹸﻗ ‪‬ﺮ‪‬ﻳ ﹶﻈ ﹶﺔ«‪ ،٢٢٤‬ﻭﺇﻥ ﺻﺎﺡ ﺑﻚ ﺻـﺎﺋﺢ‬
‫ﺼﱢﻠ‪‬ﻴﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﻟ ‪‬ﻌ ‪‬‬
‫ﳑﻠﻜﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺷﻴﺎﺋﻬﺎ ﺇﳕﺎ ﻫﻮ » ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺺ ‪ ،‬ﻭﻻ ﺗﻘـﻒ‬‫"ﺍﻟﺼﻼﺓ" ﻓﻘﻞ ﻟﻪ‪" :‬ﺍﻟﺼﻼﺓ ﺃﻣﺎﻣﻚ" ﻭﻋﻠﻰ ﺩﺍﺑﺘﻚ ﺳﺮ "ﺍﻟ ‪‬ﻌﻨ‪‬ﻖ" ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﻓﺠﻮﺓ ﻓـ‪‬ﻨ ‪‬‬
‫ﻋﻠﻰ ﺍﻷﻃﻼﻝ ﺑﺎﻛﻴﹰﺎ ﻭﻻ ﻋﻠﻰ ﻣﺎ ﺣﺼﻠﺖ ﻣﻐﺘﺮﺍﹰ‪ ،‬ﻓﻤﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺇﻻ "ﻓﺎ ٍﻥ ﻭﺍﺑﻦ ﻓﺎ ٍﻥ"‪ ،‬ﻭﺍﻟـﺬﻛﺮﻳﺎﺕ‬
‫ﻣﻜﺎ‪‬ﺎ 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 ‪‬ﺮ‪‬ﻳ ﹶﻈ ﹶﺔ« ﹶﻓﹶﺄ ‪‬ﺩ ‪‬ﺭ ‪‬ﻙ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺼﱢﻠ‪‬ﻴﻦ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫‪ - ٢٢٤‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻟﻨ‪‬ﺎ ﹶﻟﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺣﺰ‪‬ﺍ ِ‬
‫ﺏ‪ » :‬ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻒ ﻭ‪‬ﺍ ِﺣﺪ‪‬ﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ "‬
‫ﺼﻠﱢﻲ‪ ،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ِﻣﻨ‪‬ﺎ ﹶﺫِﻟﻚ‪ ،‬ﹶﻓ ﹸﺬ ِﻛ ‪‬ﺮ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ  ‪،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ‪‬ﻨ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‪ :‬ﺑ ﹾﻞ ‪‬ﻧ ‪‬‬
‫ﺼﻠﱢﻲ ‪‬ﺣﺘ‪‬ﻰ ﻧ‪‬ﺎِﺗ‪‬ﻴﻬ‪‬ﺎ‪ ،‬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[‬

‫‪١٤٠‬‬
‫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 ﺟﻨ‪‬ﺐ ﺍﳊﺒﻴﺐ ﺍﳌﻨﺘﻈﺮ ﰒ ﻳﻌﻮﺩ ﳎﺮﺩ ﺫﻛﺮﻯ‪.‬‬
‫ﺍﻟﺒﺎﻛﻮﻥ ﺍﳊﺮﻳﺼﻮﻥ ﻋﻠﻰ "ﻣﻨﺠﺰﺍﺕ" ﺩﻋﻮ‪‬ﻢ ﻭﺟﻬﺎﺩﻫﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻭﻗﺪ ﺍﻃﻤﺄﻧﻮﺍ ﺇﻟﻴﻬﺎ ﻭﺗﻼﺀﻣـﻮﺍ ﻣﻌﻬـﺎ‬
‫}ﹶﻓﻄﹶﺎ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺪ{ ]ﺍﳊﺪﻳﺪ‪ [١٦ :‬ﰲ ﻇﻠﻬﺎ ﻓﱪﺩﺕ ﺟﻨﻮ‪‬ﻢ 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 ﺩﻭ‪‬ﺎ ﺑﻴﺪ‪.‬‬
‫"ﺍﻻﻏﺘﺮﺍﺏ" ﻫ ‪‬ﻢ ﺍﳌﻤﻴﺰﻳﻦ ﰲ ﺃﺯﻣﺎ‪‬ﻢ‪ ،‬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 ﺃﺯﻣﺎ‪‬ﻢ ﻋﻼﻗﺔ ﻳﻌﺮﻓﻮﻥ ﺃ‪‬ﺎ "ﻋﺎﺑﺮﺓ" ﻻ ﺗﻘﻴﻢ‪ ،‬ﻭﺃ‪‬ﺎ "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 ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ‪‬ـ ِﻦ‬
‫ﺲ«‪.٢٢٥‬‬
‫ﺲ ﺍﻟ ِﻐﻨ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﻛﹾﺜ ‪‬ﺮ ِﺓ ﺍﻟ ‪‬ﻌ ‪‬ﺮﺽِ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟ ِﻐﻨ‪‬ﻰ ِﻏﻨ‪‬ﻰ ﺍﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫"ﺍﻻﻏﺘﺮﺍﺏ" ﻟﻠﻌﺎﺑﺪ ﺍﻟﻌﺎﱂ ﻭﺍ‪‬ﺎﻫﺪ 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[‬

‫‪١٤١‬‬
‫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 ﺗﻨ‪‬ـﺪﻡ 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 ﹾﺄﺗ‪‬ﻮ ‪‬ﻙ ِﺭﺟ‪‬ﺎﻟﹰﺎ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺿ‪‬ﺎ ِﻣ ٍﺮ ‪‬ﻳ ﹾﺄِﺗ ‪‬‬
‫ﺱ ﺑِﺎﹾﻟ ‪‬‬
‫ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﻳﻨﺎﺩﻱ } ‪‬ﻭﺃﹶ ﱢﺫ ﹾﻥ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِ‬
‫]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 ‪‬ﺣﺼ‪‬ﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﻧﺴ‪‬ﻮ ‪‬ﻩ{ ]ﺍ‪‬ﺎﺩﻟﺔ‪ ،- [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 } :‬ﻭﹶﺃﻣ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺽ { ]ﺍﻟﺮﻋﺪ‪ ،[١٧ :‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎﺱٍ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻋ ‪‬ﻤﺮ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺚ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫ﹶﻓ‪‬ﻴ ‪‬ﻤ ﹸﻜ ﹸ‬
‫ﺕ ِﻓﺮ‪‬ﺍﺷ‪‬ﺎ ﹶﺃ ‪‬ﻭﹶﺛ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪" :‬ﻣ‪‬ﺎ ﻟِﻲ ‪‬ﻭﻟِﻠ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ؟ ﻣ‪‬ﺎ‬
‫ﺨ ﹾﺬ ‪‬‬
‫ﺼ ٍﲑ ﹶﻗ ‪‬ﺪ ﹶﺃﱠﺛ ‪‬ﺮ ﻓِﻲ ‪‬ﺟ‪‬ﻨِﺒ ِﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻟ ِﻮ ﺍ‪‬ﺗ ‪‬‬
‫‪‬ﺣ ِ‬
‫ﺡ‬
‫ﺠ ‪‬ﺮ ٍﺓ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ِﻣ ‪‬ﻦ ‪‬ﻧﻬ‪‬ﺎﺭٍ‪ ،‬ﺛﹸـ ‪‬ﻢ ﺭ‪‬ﺍ ‪‬‬
‫ﺖ ‪‬ﺷ ‪‬‬‫ﺤ ‪‬‬ ‫ﺐ ﺳ‪‬ﺎ ‪‬ﺭ ﻓِﻲ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﺻ‪‬ﺎِﺋﻒٍ‪ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹶﻈ ﱠﻞ ‪‬ﺗ ‪‬‬ ‫‪‬ﻣﹶﺜﻠِﻲ ‪‬ﻭ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪ ،‬ﺇِﻻ ﹶﻛﺮ‪‬ﺍ ِﻛ ٍ‬
‫ﻚ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﹶﺄ‪‬ﺑ‪‬ﺘ ‪‬ﺮ{ ]ﺍﻟﻜـﻮﺛﺮ‪:‬‬ ‫ﻚ ِﺫ ﹾﻛ ‪‬ﺮ ‪‬ﻙ{ ]ﺍﻟﺸﺮﺡ‪ ،([٤ :‬ﻭ }ِﺇ ﱠﻥ ﺷ‪‬ﺎِﻧﹶﺌ ‪‬‬ ‫‪‬ﻭ‪‬ﺗ ‪‬ﺮ ﹶﻛﻬ‪‬ﺎ"‪ ٢٢٦‬ﻭﺍﷲ ﻳﻘﻮﻝ‪ } :‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻌﻨ‪‬ﺎ ﹶﻟ ‪‬‬
‫‪ .[٣‬ﻓﺎﷲ ﻳﻘﻮﻝ ﺍﳊﻖ ﻭﻫﻮ ﻳﻬﺪﻱ ﺍﻟﺴﺒﻴﻞ‪.‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ‪:‬‬
‫ﻗﺎ ﹶﻝ ﺍﺑﻦ ‪‬ﺑﻄﹼﺎﻝ ‪ :‬ﹶﻟﻤ‪‬ﺎ ﻛﺎ ﹶﻥ ﺍﻟ ‪‬ﻐﺮِﻳﺐ ﹶﻗﻠِﻴﻞ ﺍﻻﻧﺒِﺴﺎﻁ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎﺱ ﺑ‪‬ﻞ ﻫ‪‬ﻮ ﻣ‪‬ﺴﺘ‪‬ﻮﺣِﺶ ﻣِﻨﻬ‪‬ﻢ ﺇِﺫ ﻻ ﻳ‪‬ﻜﺎﺩ ‪‬ﻳﻤ‪‬ـ ‪‬ﺮ‬
‫ﺴﺒِﻴﻞ ﻻ ﻳ‪‬ﻨﻔﹸﺬ ﻓِﻲ ‪‬ﺳﻔﹶﺮﻩ ِﺇ ﱠﻻ ِﺑ ﹸﻘ ‪‬ﻮِﺗ ِﻪ‬‫ﻚ ﻋﺎﺑِﺮ ﺍﻟ ‪‬‬ ‫ِﺑﻤ‪‬ﻦ ﻳ‪‬ﻌﺮِﻓ ‪‬ﻪ ﻣ‪‬ﺴﺘ‪‬ﺄﻧِﺲ ِﺑ ِﻪ ﹶﻓﻬ‪‬ﻮ ﹶﺫﻟِﻴﻞ ﻓِﻲ ﻧ‪‬ﻔﺴﻪ ﺧﺎﺋِﻒ ‪ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻋﻠﹶﻴ ِﻪ ﻭﺗ‪‬ﺨﻔِﻴﻔﻪ ِﻣ ‪‬ﻦ ﺍﻷَﺛﻘﺎﻝ ﻏﹶﲑ ‪‬ﻣ‪‬ﺘﹶﺜﺒ‪‬ﺖ ﺑِﻤﺎ ﻳ‪‬ﻤﻨ‪‬ﻌ ‪‬ﻪ ﻣِﻦ ﻗﹶﻄﻊ ‪‬ﺳﻔﹶﺮﻩ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﺯﺍﺩﻩ ﻭﺭﺍ ِﺣﻠﹶﺘﻪ ‪‬ﻳ‪‬ﺒﻠﱢﻐﺎِﻧ ِﻪ ِﺇﻟﹶﻰ ﺑ‪‬ﻐﻴ‪‬ﺘﻪ ﻣِﻦ‬
‫ﻚ ﺇِﺷﺎﺭ‪‬ﺓ ِﺇﻟﹶﻰ ﺇِﻳﺜﺎﺭ ﺍﻟﺰ‪‬ﻫﺪ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭﺃﹶﺧﺬ ﺍﻟﺒ‪‬ﻠﻐ‪‬ﺔ ﻣِﻨﻬﺎ ﻭﺍﻟﻜﹶﻔﺎﻑ ‪ ،‬ﹶﻓﻜﹶﻤﺎ ﻻ‬ ‫ﻗﹶﺼﺪﻩ ‪‬ﺷ‪‬ﺒ ‪‬ﻬ ‪‬ﻪ ِﺑﻬِﻤﺎ ‪ ،‬ﻭﻓِﻲ ﹶﺫِﻟ ‪‬‬

‫‪ - ٢٢٦‬ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )‪) (٣٣٢ /١٨‬ﺣﻢ( ‪ ٢٧٤٤‬ﺻﺤﻴﺢ‬

‫‪١٤٢‬‬
‫ﻚ ﻻ ﻳ‪‬ﺤﺘﺎﺝ ﺍﳌﹸﺆﻣِﻦ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴﺎ ِﺇﻟﹶﻰ ﺃﹶﻛﺜﹶﺮ ِﻣﻤ‪‬ـﺎ‬
‫ﻳ‪‬ﺤﺘﺎﺝ ﺍﳌﹸﺴﺎﻓِﺮ ِﺇﻟﹶﻰ ﺃﹶﻛﺜﹶﺮ ِﻣﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺒﻠﱢﻐ ‪‬ﻪ ِﺇﻟﹶﻰ ﻏﺎﻳ‪‬ﺔ ‪‬ﺳﻔﹶﺮﻩ ﹶﻓ ﹶﻜ ﹶﺬِﻟ ‪‬‬
‫ﺤ ﹼﻞ‪.‬‬
‫‪‬ﻳ‪‬ﺒﻠﱢﻐ ‪‬ﻪ ﺍ ﹶﳌ ‪‬‬
‫ﺚ ‪‬ﻋﻠﹶﻰ ﺍﻟﻔﹶﺮﺍﻍ ﻋ‪‬ﻦ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭﺍﻟﺰ‪‬ﻫﺪ ﻓِﻴﻬﺎ ﻭﺍﻻﺣﺘِﻘﺎﺭ ﻟﹶﻬﺎ ﻭﺍﻟﻘﹶﻨﺎﻋ‪‬ـﺔ‬‫ﳊ ﹼ‬‫ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ ‪ :‬ﻫ‪‬ﺬﺍ ﺍﳊﹶﺪِﻳﺚ ﺃﹶﺻﻞ ﻓِﻲ ﺍ ﹶ‬
‫ﻓِﻴﻬﺎ ﺑِﺎﻟﺒ‪‬ﻠ ‪‬ﻐ ِﺔ‪.‬‬
‫ﺤﺪ‪‬ﺙ ﻧ‪‬ﻔﺴﻚ ﺑِﺎﻟﺒ‪‬ﻘﺎ ِﺀ ﻓِﻴﻬـﺎ‬
‫ﳊﺪِﻳﺚ ﻻ ﺗ‪‬ﺮﻛﹶﻦ ِﺇﻟﹶﻰ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭﻻ ‪‬ﺗ‪‬ﺘﺨِﺬﻫﺎ ﻭ ﹶﻃﻨ‪‬ﺎ ﻭﻻ ‪‬ﺗ ‪‬‬ ‫ﻱ ‪ :‬ﻣ‪‬ﻌﻨ‪‬ﻰ ﺍ ﹶ‬ ‫ﻭﻗﺎ ﹶﻝ ﺍﻟﻨ‪‬ﻮ ِﻭ ‪‬‬
‫ﻭﻻ ‪‬ﺗ‪‬ﺘ ‪‬ﻌﻠﱠﻖ ﻣِﻨﻬﺎ ﺑِﻤﺎ ﻻ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﻠﱠﻖ ِﺑ ِﻪ ﺍﻟ ‪‬ﻐﺮِﻳﺐ ﻓِﻲ ﻏﹶﲑ ﻭﻃﹶﻨﻪ‪.‬‬
‫ﺴﺒِﻴﻞ ﻫ‪‬ﻮ ﺍﳌﺎ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮِﻳﻖ ﻃﺎِﻟﺒ‪‬ﺎ ﻭﻃﹶﻨﻪ ‪ ،‬ﻓﺎﳌﹶﺮﺀ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﹶﻛﻌ‪‬ﺒ ٍﺪ ﺃﹶﺭ ‪‬ﺳﹶﻠ ‪‬ﻪ ‪‬ﺳﻴ‪‬ﺪﻩ ﻓِـﻲ‬ ‫ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ ‪ :‬ﻋﺎﺑِﺮ ﺍﻟ ‪‬‬
‫ﺸﺄﻧﻪ ﺃﹶﻥ ﻳ‪‬ﺒﺎﺩِﺭ ِﺑﻔِﻌ ِﻞ ﻣﺎ ﺃﹸﺭ ِﺳ ﹶﻞ ﻓِﻴ ِﻪ ﹸﺛ ‪‬ﻢ ‪‬ﻳﻌ‪‬ﻮﺩ ِﺇﻟﹶﻰ ﻭﻃﹶﻨﻪ ﻭﻻ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﻠﱠﻖ ِﺑﺸ‪‬ﻲ ٍﺀ ﻏﹶﲑ ﻣـﺎ‬
‫ﺣﺎﺟ‪‬ﺔ ِﺇﻟﹶﻰ ﻏﹶﲑ ‪‬ﺑﻠﹶﺪﻩ ‪ ،‬ﹶﻓ ‪‬‬
‫ﻫ‪‬ﻮ ﻓِﻴ ِﻪ‬
‫ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ ‪ :‬ﺍﳌﹸﺮﺍﺩ ﺃﹶﻥ ‪‬ﻳ‪‬ﻨﺰ‪‬ﻝ ﺍﳌﹸﺆﻣِﻦ ﻧ‪‬ﻔﺴﻪ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴﺎ ‪‬ﻣ ِﱰﻟﹶﺔ ﺍﻟ ‪‬ﻐﺮِﻳﺐ ﻓﹶﻼ ﻳ‪‬ﻌﻠﹶﻖ ﻗﹶﻠﺒﻪ ِﺑﺸ‪‬ﻲ ٍﺀ ﻣِﻦ ‪‬ﺑﻠﹶﺪ ﺍﻟﻐ‪‬ﺮﺑ‪‬ـﺔ ‪،‬‬
‫ﻉ ِﺇﻟﹶـﻰ‬
‫ﻀ ‪‬ﻲ ﺣﺎﺟ‪‬ﺘﻪ ﻭﺟِﻬﺎﺯﻩ ﻟِﻠ ‪‬ﺮﺟ‪‬ﻮ ِ‬ ‫ﺑ‪‬ﻞ ﻗﹶﻠﺒﻪ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﻠﱢﻖ ﺑِﻮ ﹶﻃِﻨ ِﻪ ﺍﱠﻟﺬِﻱ ﻳ‪‬ﺮﺟِﻊ ِﺇﻟﹶﻴ ِﻪ ‪ ،‬ﻭﻳ‪‬ﺠﻌ‪‬ﻞ ﺇِﻗﺎﻣ‪‬ﺘﻪ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴﺎ ِﻟﻴ‪‬ﻘ ِ‬
‫ﻭﻃﹶﻨﻪ ‪ ،‬ﻭﻫ‪‬ﺬﺍ ﺷ‪‬ﺄﻥ ﺍﻟ ‪‬ﻐﺮِﻳﺐ ‪ .‬ﺃﹶﻭ ‪‬ﻳﻜﹸﻮﻥ ﻛﺎﳌﹸﺴﺎِﻓ ِﺮ ﻻ ﻳ‪‬ﺴ‪‬ﺘ ِﻘ ‪‬ﺮ ﻓِﻲ ﻣ‪‬ﻜﺎﻥ ِﺑﻌ‪‬ﻴﻨِ ِﻪ ﺑ‪‬ﻞ ﻫ‪‬ﻮ ﺩﺍﺋِﻢ ﺍﻟﺴ‪‬ﲑ ِﺇﻟﹶﻰ ‪‬ﺑﻠﹶـﺪ‬
‫ﺏ ﺍﻟﻜﹶﺮﻣـﺎِﻧ ‪‬ﻲ‬‫ﺴﺒِﻴﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﻐﺮِﻳﺐ ﻭﻗﹶﺪ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﺟ‪‬ﻮﺍﺏ ﺍﻟﻄﱢﻴِﺒ ‪‬ﻲ ‪ ،‬ﻭﺃﹶﺟﺎ ‪‬‬ ‫ﺍﻹِﻗﺎﻣ‪‬ﺔ ‪ .‬ﻭﺍﺳﺘ‪‬ﺸ ﹶﻜ ﹶﻞ ﻋ‪‬ﻄﻒ ﻋﺎﺑِﺮ ﺍﻟ ‪‬‬
‫ﺹ ‪ ،‬ﻭﻓِﻴ ِﻪ ﻧ‪‬ﻮﻉ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﺮﻗﱢﻲ َﻷ ﱠﻥ ‪‬ﺗ ‪‬ﻌﻠﱡﻘﺎﺗﻪ ﹶﺃﹶﻗ ﹼﻞ ﻣِﻦ ‪‬ﺗ ‪‬ﻌﻠﱡﻘﺎﺕ ﺍﻟ ‪‬ﻐﺮِﻳﺐ ﺍ ﹸﳌﻘِﻴﻢ‪.‬‬
‫ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ﻣِﻦ ﻋ‪‬ﻄﻒ ﺍﻟﻌﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍﳋﺎ ‪‬‬
‫ﺻﺤ‪‬ﺘﻚ ِﺇﻟﹶﺦ" ﺃﹶﻱ ﺍﻋﻤ‪‬ﻞ ﻣﺎ ﺗ‪‬ﻠﻘﹶﻰ ﻧ‪‬ﻔﻌﻪ ﺑ‪‬ﻌﺪ ﻣ‪‬ﻮﺗﻚ ‪ ،‬ﻭﺑﺎﺩِﺭ ﹶﺃﻳ‪‬ـﺎﻡ ﺻِـﺤ‪‬ﺘﻚ ﺑِﺎﻟ ‪‬ﻌﻤ‪‬ـ ِﻞ‬ ‫ﻭﻗﹶﻮﻟﻪ ‪" :‬ﺧ‪‬ﺬ ﻣِﻦ ِ‬
‫ﻚ ﺃﹶﻥ ‪‬ﻳﺼِﻞ ِﺇﻟﹶﻰ ﺍﳌﹶﻌﺎﺩ ِﺑ ‪‬ﻐ ِﲑ‬‫ﻁ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺍﻟﺼ‪‬ﺎﻟِﺢ ﹶﻓِﺈ ﱠﻥ ﺍ ﹶﳌﺮ‪‬ﺽ ﻗﹶﺪ ﻳ‪‬ﻄﺮ‪‬ﺃ ﹶﻓﻴ‪‬ﻤ‪‬ﺘﻨِﻊ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌﻤ‪‬ﻞ ﹶﻓﻴ‪‬ﺨﺸ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﻦ ﹶﻓ ‪‬ﺮ ﹶ‬
‫ﺐ ﺍﷲ ﹶﻟ ‪‬ﻪ ﻣﺎ ﻛـﺎ ﹶﻥ‬ ‫ﺽ ﺍﻟﻌ‪‬ﺒﺪ ﺃﹶﻭ ﺳﺎﹶﻓ ‪‬ﺮ ﹶﻛ‪‬ﺘ ‪‬‬‫ﺼﺤِﻴﺢ " ﺇِﺫﺍ ‪‬ﻣ ِﺮ ‪‬‬ ‫ﳊﺪِﻳﺚ ﺍﳌﺎﺿِﻲ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﻚﺍﹶ‬ ‫ﺯﺍﺩ ‪ .‬ﻭﻻ ﻳ‪‬ﻌﺎﺭِﺽ ﹶﺫِﻟ ‪‬‬
‫ﺻﺤِﻴﺤ‪‬ﺎ ‪‬ﻣﻘِﻴﻤ‪‬ﺎ " َﻷ‪‬ﻧ ‪‬ﻪ ﻭ ‪‬ﺭ ‪‬ﺩ ﻓِﻲ ‪‬ﺣ ‪‬ﻖ ﻣ‪‬ﻦ ﻳ‪‬ﻌﻤ‪‬ﻞ ‪ ،‬ﻭﺍﻟﺘ‪‬ﺤﺬِﻳﺮ ﺍﱠﻟﺬِﻱ ﻓِﻲ ‪‬ﺣﺪِﻳﺚ ﺍﺑﻦ ‪‬ﻋﻤ‪‬ﺮ ﻓِﻲ ‪‬ﺣ ‪‬ﻖ ﻣ‪‬ﻦ‬ ‫ﻳ‪‬ﻌﻤ‪‬ﻞ ‪‬‬
‫ﺿ ِﻪ ﻋ‪‬ﻦ ﺍﻟ ‪‬ﻌﻤ‪‬ﻞ ﻓﹶﻼ ‪‬ﻳﻔِﻴﺪ ‪‬ﻩ ﺍﻟ‪‬ﻨﺪ‪‬ﻡ‪.‬‬
‫ﺠ ‪‬ﺰ ِﻟ ‪‬ﻤ ‪‬ﺮ ِ‬
‫ﺽ ‪‬ﻧ ِﺪ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺗ‪‬ﺮﻛﻪ ﺍﻟ ‪‬ﻌﻤ‪‬ﻞ ‪ ،‬ﻭ ‪‬ﻋ ‪‬‬
‫ﻟﹶﻢ ﻳ‪‬ﻌﻤ‪‬ﻞ ﺷ‪‬ﻴﺌﹰﺎ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﺇِﺫﺍ ‪‬ﻣ ِﺮ ‪‬‬
‫ﺲ ﻭﺍﻟﺘ‪‬ﻨﺒِﻴﻪ ‪ ،‬ﻭﻻ‬ ‫ﻚ ﻟِﻠﺘ‪‬ﺄﻧِﻴ ِ‬
‫ﺲ ﺍ ﹸﳌ ‪‬ﻌﻠﱢﻢ ﺃﹶﻋﻀﺎﺀ ﺍ ﹸﳌ‪‬ﺘ ‪‬ﻌﻠﱢﻢ ﻋِﻨﺪ ﺍﻟﺘ‪‬ﻌﻠِﻴﻢ ﻭﺍﳌﹶﻮﻋ‪‬ﻮﻅ ﻋِﻨﺪ ﺍﳌﹶﻮ ِﻋﻈﹶﺔ ﻭ ﹶﺫِﻟ ‪‬‬ ‫ﳊﺪِﻳﺚ ‪‬ﻣ ‪‬‬ ‫ﻭﻓِﻲ ﺍ ﹶ‬
‫ﻚ ﻏﺎِﻟﺒ‪‬ﺎ ِﺇ ﱠﻻ ِﺑﻤ‪‬ﻦ ‪‬ﻳﻤِﻴﻞ ِﺇﻟﹶﻴ ِﻪ ‪ ،‬ﻭﻓِﻴ ِﻪ ﻣ‪‬ﺨﺎ ﹶﻃﺒ‪‬ﺔ ﺍﻟﻮﺍﺣِﺪ ﻭﺇِﺭﺍﺩ‪‬ﺓ ﺍﳉﹶﻤﻊ ‪ ،‬ﻭﺣِﺮﺹ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ  ‪‬ﻋﻠﹶـﻰ‬
‫ﻳ‪‬ﻔﻌ‪‬ﻞ ﹶﺫِﻟ ‪‬‬
‫‪٢٢٧‬‬
‫ﺾ ‪‬ﻋﻠﹶﻰ ﺗ‪‬ﺮﻙ ﺍﻟﺪ‪‬ﻧﻴﺎ 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،‬‬
‫ﻷ‪‬ﺎ 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.‬‬

‫‪ - ٢٢٨‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٢٤٧ /٤‬‬

‫‪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 ﳎﻨ‪‬ﺪﺓ‪:‬‬
‫ﻑ ِﻣ‪‬ﻨﻬ‪‬ﺎ‬
‫ﺠ‪‬ﻨ ‪‬ﺪﹲﺓ ﹶﻓﻤ‪‬ﺎ ‪‬ﺗﻌ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺡ ‪‬ﺟﻨ‪‬ﻮ ‪‬ﺩ ‪‬ﻣ ‪‬‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﻳﻘﹸﻮ ﹸﻝ‪» :‬ﺍ َﻷ ‪‬ﺭﻭ‪‬ﺍ ‪‬‬
‫ﺖ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺭ ِ‬ ‫‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻒ«‪. ٢٣٠‬‬ ‫ﺍﹾﺋ‪‬ﺘﹶﻠﻒ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺗﻨ‪‬ﺎ ﹶﻛ ‪‬ﺮ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﳊﻤ‪‬ﻞ‪ ،‬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 ﲡﻨ‪‬ﺪ 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 ﺃﺑﺪﺍ‪‬ﺎ‪ ،‬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 ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ـ ‪‬ﻪ ‪‬ﻋﺰِﻳـ ‪‬ﺰ ‪‬ﺣﻜِـﻴ ‪‬ﻢ{‬
‫ﺖ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃﱠﻟ ‪‬‬
‫ﺽ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﻣ‪‬ﺎ ﹶﺃﱠﻟ ﹾﻔ ‪‬‬
‫ﺖ ﻣ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫}ﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ 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 ﳚﻨ‪‬ﺪ ﺍﳌﺮﺀ ﻓﻴﻪ ﻣﻦ ﺗﺮﺑﻴﺔ ﺃﻫﻠﻪ ﻟﻪ ﻭﻣﻦ ﺗﺮﺑﻴﺘﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻓﻬﻲ "ﳎﻨ‪‬ﺪﺓ" ﻭﺍﻟﺘﺠﻨﻴﺪ‬
‫ﻛﺎﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﻟﺘﻌﻠﻢ ﻭﺍﻟﺼﱪ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﻟﺘﺼﱪ‪ ،‬ﻓﻤﺎ ﺟﻨﺪ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ﻟﻪ ﻓﻬﻮ ﺟﻨـﺪﻱ ﻟـﻪ‪ ،‬ﻭ‪‬ـﺬﺍ‬
‫ﳛﺪﺙ ﺍﻟﻠﻘﺎﺀ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻟﻄﺮﻳﻖ ﻭﺍﳍﺪﻑ‪ ،‬ﻭﻗﺪ ﺣﺼ‪‬ﻞ 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» :‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﻣﺎ ‪‬ﻫ ‪‬ﻮ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻗﹶ ‪‬ﺪ ‪‬ﺷ ‪‬ﺮ ‪‬‬

‫‪ - ٢٢٩‬ﺍﳋﻼﺻﺔ ﰲ ﺷﺮﺡ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(١٣٤ :‬‬

‫‪ - ٢٣٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ( ٣٣٣٦)(١٣٤ /٤‬ﻭ‪‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(٢٦٣٨)(٩٣٣ :‬‬
‫] ﺵ )ﺍﻷﺭﻭﺍﺡ( ﲨﻊ ﺭﻭﺡ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﺍﳉﺴﺪ ﻭﺗﻜﻮﻥ ﺑﻪ ﺍﳊﻴﺎﺓ‪) .‬ﺟﻨﻮﺩ ﳎﻨﺪﺓ( ﲨﻮﻉ ﳎﺘﻤﻌﺔ ﻭﺃﻧﻮﺍﻉ ﳐﺘﻠﻔﺔ‪) .‬ﺗﻌﺎﺭﻑ( ﺗﻮﺍﻓﻘﺖ‬
‫ﺻﻔﺎ‪‬ﺎ ﻭﺗﻨﺎﺳﺒﺖ ﰲ ﺃﺧﻼﻗﻬﺎ‪) .‬ﺍﺋﺘﻠﻒ( ﻣﻦ ﺍﻷﻟﻔﺔ ﻭﻫﻲ ﺍﶈﺒﺔ ﻭﺍﳌﻮﺩﺓ‪) .‬ﺗﻨﺎﻛﺮ( ﺗﻨﺎﻓﺮﺕ ﰲ ﻃﺒﺎﺋﻌﻬﺎ‪) .‬ﺍﺧﺘﻠﻒ( ﺗﺒﺎﻋﺪ ﻭﺗﺒﺎﻏﺾ‪ .‬ﺍﻧﻈﺮ ﻣﺴﻠﻢ‬
‫ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮﺩ ﳎﻨﺪﺓ‬

‫‪١٤٦‬‬
‫ﳊ ‪‬ﻖ«‪ ٢٣١‬ﻭﺫﻟﻚ ﰲ ﻗﺘﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻤﺮﺗﺪﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﺟﻊ ﻳﺘﻌﻠـﻖ ﺑـﺄﻣﺮ‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍ ﹶ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬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 ‬ﹶﻜﺮ‪‬ﻭﺍ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‬
‫ﺠﺒ‪‬ﺎ ﹸﻝ { ]ﺇﺑﺮﺍﻫﻴﻢ‪ ،[٤٦ :‬ﻭﺗﺼﻔﻴﺘﻬﺎ ﻣﻦ ﺍﻟﺪﺭﻥ ﺧﻠﻮﺻﹰﺎ ‪‬ﺎ ﺇﱃ ﺍﻟﻄﻬﺮ ﻫﻲ‬ ‫‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﻟ‪‬ﺘﺰ‪‬ﻭ ﹶﻝ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ِ‬
‫ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ‪ ،‬ﻓﺤﺎﳍﺎ ﻛﺄ‪‬ﺎ 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 ﺃﺻﺎ‪‬ﺎ 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 ﻗﻠﻮ‪‬ﻢ 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 ﻟﻮﺟﺪ‪‬ﻢ ﳎﺮﺩ ﺃﺷﺒﺎﺡ ﺫﺍﻫﺒﺔ‪ ،‬ﻭﰲ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﺣﻴﺚ ﺍﻟﻔﺘﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻓﺮﺳﻮﻝ‬
‫ﺍﷲ  ﺑﺸﺮﻫﻢ ﺑﺎﻟﻔﺘﺢ‪ ،‬ﻭﻓﻬﻤﻮﺍ ﻣﻦ ﺫﻟﻚ ﺃ‪‬ﻢ 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
‫ﺃﺑﺪﺍ‪‬ﻢ 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

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‫ﻳﺘﻮﺍﺭﺙ ﺍﻟﻨﺎﺱ ﺍﻷﻧﺴﺎﺏ‪ ،‬ﺑﻞ ﺃﺷﺪ‪ ،‬ﻭﻛﺬﺍ ﻧﺮﻯ ﺣﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻌﻤﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﺩﺭ‪‬ـﻢ‬
‫ﺣﺒﹰﺎ ﺧﺎﺻﹰﺎ ﻻﺗﻔﺎﻕ " ﺍﻟﺼﺒﻐﺔ " ﺍﻟﱵ ﻳﺘﻮﺍﺭﺛﻮ‪‬ﺎ‪ ،‬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.‬‬
‫ﺇ‪‬ﺎ 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 ،‬ﻷ‪‬ﺎ ﺍﻷﺭﻭﺍﺡ ﻭﻣـﺎ‬
‫ﲢﻤﻞ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﻟﺰﺍﱐ ﳛﺐ ﻣﺜﻠﻪ ﻭﻛﺬﺍ ﺍﳌﺮﺍﰊ ﻭﺍﳌﺸﺮﻙ ﻭﺍﻟﻔﺎﺳﻖ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﳛﺐ ﻣﺜﻠﻪ‪ ،‬ﻓﺎﻟـﺬﺍﻛﺮ ﳛـﺐ‬
‫ﺍﻟﺬﺍﻛﺮﻳﻦ ﻭﻛﺬﺍ ﺍﳌﺼﻠﻲ ﻭﺍ‪‬ﺎﻫﺪ ﻭﺍﻟﻌﺎﱂ ﻭﺫﻟﻚ ﻻﲢﺎﺩ ﺍﻟﺼﺒﻐﺔ ﻭﺗﻼﺅﻡ ﺍﻷﺭﻭﺍﺡ‪.‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ‪) :‬ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮﺩ ﳎﻨﺪﺓ( ﻓﺎﳌﻌﲎ ﺃ‪‬ﺎ 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 ﻓﺈ‪‬ﻤـﺎ‬
‫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
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‫ﺗﺂﻟﻒ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺴﺒﺐ ﺍﳉﺎﻣﻊ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺗﻨﺎﻛﺮ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ﻣﻊ ﻫﺆﻻﺀ ﳌﺎ ﺫﻛﺮﻧﺎﻩ‪.‬‬
‫ﺸ ‪‬ﺮ ﻭﺍﻟﺼ‪‬ﻼﺡ ﻭﺍﻟﻔﹶﺴـﺎﺩ ‪ ،‬ﻭﹶﺃ ﱠﻥ‬
‫ﳋﻄﹼﺎِﺑ ‪‬ﻲ ‪ :‬ﻳ‪‬ﺤ‪‬ﺘﻤ‪‬ﻞ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻥ ﺇِﺷﺎﺭ‪‬ﺓ ِﺇﻟﹶﻰ ﻣ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﺘ‪‬ﺸﺎﻛﹸﻞ ﻓِﻲ ﺍﳋﹶﲑ ﻭﺍﻟ ‪‬‬ ‫ﻗﺎ ﹶﻝ ﺍ ﹶ‬
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‫ﺤﺴ‪‬ـ ِ‬ ‫ﻚ ‪‬ﻳﻤِﻴﻞ ِﺇﻟﹶﻰ ‪‬ﻧﻈِﲑﻩ ﹶﻓﺘ‪‬ﻌﺎﺭ‪‬ﻑ ﺍﻷَﺭﻭﺍﺡ ‪‬ﻳﻘﹶـﻊ ِﺑ ‪‬‬
‫ﺸﺮ‪‬ﻳﺮ ‪‬ﻧﻈِﲑ ﹶﺫِﻟ ‪‬‬
‫ﺤ ‪‬ﻦ ِﺇﻟﹶﻰ ﺷ‪‬ﻜﻠﻪ ﻭﺍﻟ ‪‬‬
‫ﳋ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎﺱ ‪‬ﻳ ِ‬
‫ﺍﹶ‬
‫ﺍﻟﻄﱢﺒﺎﻉ ﺍﱠﻟﺘِﻲ ‪‬ﺟِﺒﻠﹶﺖ ‪‬ﻋﻠﹶﻴﻬﺎ ﻣِﻦ ﺧ‪‬ﲑ ﻭ ‪‬ﺷ ‪‬ﺮ ‪ ،‬ﹶﻓﺈِﺫﺍ ﺍ‪‬ﺗ ﹶﻔﻘﹶﺖ ﺗ‪‬ﻌﺎ ‪‬ﺭﻓﹶﺖ ‪ ،‬ﻭﺇِﺫﺍ ﺍﺧ‪‬ﺘﹶﻠﻔﹶﺖ ﺗ‪‬ﻨﺎ ﹶﻛﺮ‪‬ﺕ‪.‬‬
‫ﻭﻳ‪‬ﺤ‪‬ﺘﻤ‪‬ﻞ ﺃﹶﻥ ﻳ‪‬ﺮﺍﺩ ﺍﻹِﺧﺒﺎﺭ ﻋ‪‬ﻦ ﺑ‪‬ﺪﺀ ﺍﳋﹶﻠﻖ ﻓِﻲ ﺣﺎﻝ ﺍﻟﻐ‪‬ﻴﺐ ‪‬ﻋﻠﹶﻰ ﻣﺎ ﺟﺎ َﺀ ﹶﺃ ﱠﻥ ﺍﻷَﺭﻭﺍﺡ ‪‬ﺧِﻠﻘﹶﺖ ﻗﹶﺒﻞ ﺍﻷَﺟﺴﺎﻡ‬
‫‪ ،‬ﻭﻛﺎﻧ‪‬ﺖ ﺗ‪‬ﻠ‪‬ﺘﻘِﻲ ﹶﻓ‪‬ﺘﺘ‪‬ﺸﺎﺀَﻡ ‪ ،‬ﻓﹶﹶﻠﻤ‪‬ﺎ ‪‬ﺣﻠﱠﺖ ﺑِﺎﻷَﺟﺴﺎ ِﻡ ﺗ‪‬ﻌﺎ ‪‬ﺭﻓﹶﺖ ﺑِﺎﻷَﻣ ِﺮ ﺍ َﻷﻭ‪‬ﻝ ﻓﹶﺼﺎ ‪‬ﺭ ﺗ‪‬ﻌﺎﺭ‪‬ﻓﻬﺎ ﻭﺗ‪‬ﻨﺎﻛﹸﺮﻫﺎ ‪‬ﻋﻠﹶﻰ ﻣﺎ‬
‫‪‬ﺳ‪‬ﺒ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﻟﻌ‪‬ﻬﺪ ﺍ ﹸﳌ‪‬ﺘ ﹶﻘﺪ‪‬ﻡ‪.‬‬

‫‪ - ٢٣٢‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(١٠٦ /٨‬‬

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‫ﲔ ‪ ،‬ﻭﻣ‪‬ﻌﻨ‪‬ﻰ ﺗ‪‬ﻘﺎﺑ‪‬ﻠﻬﺎ ﹶﺃ ﱠﻥ ﺍﻷَﺟﺴﺎﺩ ﺍﱠﻟﺘِـﻲ‬
‫ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ ‪ :‬ﺍﳌﹸﺮﺍﺩ ﹶﺃ ﱠﻥ ﺍﻷَﺭﻭﺍﺡ ﹶﺃﻭ‪‬ﻝ ﻣﺎ ‪‬ﺧِﻠﻘﹶﺖ ‪‬ﺧِﻠﻘﹶﺖ ‪‬ﻋﻠﹶﻰ ﻗِﺴ ‪‬ﻤ ِ‬
‫ﻓِﻴﻬﺎ ﺍﻷَﺭﻭﺍﺡ ﺇِﺫﺍ ﺍﻟ‪‬ﺘﻘﹶﺖ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺍﺋ‪‬ﺘﹶﻠﻔﹶﺖ ﺃﹶﻭ ﺍﺧ‪‬ﺘﹶﻠﻔﹶﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﺣﺴ‪‬ﺐ ﻣﺎ ‪‬ﺧﻠِﻘﹶﺖ ‪‬ﻋﻠﹶﻴ ِﻪ ﺍﻷَﺭﻭﺍﺡ ﻓِﻲ ﺍﻟـﺪ‪‬ﻧﻴﺎ‬
‫ﻑ‪.‬‬‫ﻚ ﺑِﺎﻟﺘ‪‬ﻌﺎ ‪‬ﺭ ِ‬ ‫ِﺇﻟﹶﻰ ﻏﹶﲑ ﹶﺫِﻟ ‪‬‬
‫ﻗﹸﻠﺖ ‪ :‬ﻭﻻ ‪‬ﻳ ‪‬ﻌﻜﱢﺮ ‪‬ﻋﻠﹶﻴ ِﻪ ﹶﺃ ﱠﻥ ﺑ‪‬ﻌﺾ ﺍ ﹸﳌﺘ‪‬ﻨﺎِﻓﺮِﻳ ‪‬ﻦ ‪‬ﺭﺑ‪‬ﻤﺎ ﺍﺋ‪‬ﺘﻠﹶﻔﺎ ‪َ ،‬ﻷ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ﺤﻤ‪‬ﻮﻝ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺒﺪ‪‬ﺃ ﺍﻟﺘ‪‬ﻼﻗِﻲ ‪ ،‬ﹶﻓِﺈﻧ‪‬ـ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﻠﱠـﻖ‬
‫ِﺑﺄﹶﺻ ِﻞ ﺍﳋِﻠﻘﹶﺔ ِﺑ ‪‬ﻐ ِﲑ ‪‬ﺳﺒ‪‬ﺐ‪.‬‬
‫ﺠ ‪‬ﺪ ِﺩ ﻭﺻﻒ ﻳ‪‬ﻘ‪‬ﺘﻀِﻲ ﺍﻷُﻟﻔﹶﺔ ﺑ‪‬ﻌﺪ ﺍﻟﻨ‪‬ﻔﺮ‪‬ﺓ ﹶﻛﺈِﳝﺎ ِﻥ ﺍﻟﻜﺎﻓِﺮ ﻭﺇِﺣﺴـﺎﻥ‬ ‫ﺴﺒ‪‬ﺎ ِﻟ‪‬ﺘ ‪‬‬
‫ﻭﹶﺃﻣ‪‬ﺎ ﻓِﻲ ﺛﺎﻧِﻲ ﺍﳊﺎﻝ ﹶﻓ‪‬ﻴﻜﹸﻮﻥ ﻣ‪‬ﻜ‪‬ﺘ ‪‬‬
‫ﺴﻲﺀ ‪..‬‬‫ﺍ ﹸﳌ ِ‬
‫ﺠ ‪‬ﻤﻌ‪‬ﺔ‪.‬‬
‫ﺠ‪‬ﻨﺴ‪‬ﺔ ﺃﹶﻭ ‪‬ﺟﻤ‪‬ﻮﻉ ‪‬ﻣ ‪‬‬
‫ﺠ‪‬ﻨﺪ‪‬ﺓ" ﺃﹶﻱ ﺃﹶﺟﻨﺎﺱ ‪‬ﻣ ‪‬‬
‫ﻭﻗﹶﻮﻟﻪ ‪ " :‬ﺟﻨ‪‬ﻮﺩ ‪‬ﻣ ‪‬‬
‫ﳊﺪِﻳﺚ ﹶﺃ ﱠﻥ ﺍﻹِﻧﺴﺎﻥ ﺇِﺫﺍ ﻭ ‪‬ﺟ ‪‬ﺪ ﻣِﻦ ﻧ‪‬ﻔﺴﻪ ﻧ‪‬ﻔﺮ‪‬ﺓ ِﻣﻤ‪‬ﻦ ﹶﻟ ‪‬ﻪ ﹶﻓﻀِـﻴﻠﹶﺔ ﺃﹶﻭ‬‫ﻱ ‪ :‬ﻭﻳ‪‬ﺴﺘ‪‬ﻔﺎﺩ ﻣِﻦ ﻫ‪‬ﺬﺍ ﺍ ﹶ‬ ‫ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳉﹶﻮ ِﺯ ‪‬‬
‫ﺨﻠﱠﺺ ِﻣ ‪‬ﻦ ﺍﻟﻮﺻـﻒ ﺍﳌﹶـﺬﻣ‪‬ﻮﻡ ‪،‬‬ ‫ﻚ ِﻟﻴ‪‬ﺴ ‪‬ﻌﻰ ﻓِﻲ ﺇِﺯﺍﻟﹶﺘﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺻ‪‬ﻼﺡ ﹶﻓﻴ‪‬ﻨ‪‬ﺒﻐِﻲ ﺃﹶﻥ ﻳ‪‬ﺒﺤ‪‬ﺚ ﻋ‪‬ﻦ ﺍﳌﹸﻘ‪‬ﺘﻀِﻲ ِﻟ ﹶﺬِﻟ ‪‬‬
‫ﻚ ﺍﻟﻘﹶﻮﻝ ﻓِﻲ ﻋ‪‬ﻜﺴﻪ‪.‬‬ ‫ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻭﻗﺎ ﹶﻝ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ‪‬ﻲ ‪ :‬ﺍﻷَﺭﻭﺍﺡ ﻭﺇِﻥ ﺍ‪‬ﺗ ﹶﻔﻘﹶﺖ ﻓِﻲ ﻛﹶﻮ‪‬ﺎ ﺃﹶﺭﻭﺍﺣ‪‬ﺎ ﹶﻟ ِﻜﻨ‪‬ﻬﺎ ‪‬ﺗﺘ‪‬ﻤﺎﻳ‪‬ﺰ ِﺑﹸﺄﻣ‪‬ﻮ ٍﺭ ﻣ‪‬ﺨ‪‬ﺘِﻠﻔﹶـﺔ ‪‬ﺗ‪‬ﺘﻨ‪‬ـﻮ‪‬ﻉ ﺑِﻬـﺎ ‪،‬‬
‫ﻚ ﺍﻟﻨ‪‬ـﻮﻉ‬
‫ﺹ ﻟِـ ﹶﺬِﻟ ‪‬‬
‫ﺐ ﻣﺎ ﺍﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﺖ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﳌﹶﻌﻨ‪‬ﻰ ﺍﳋﺎ ‪‬‬ ‫ﺴ‪‬ﺒ ِ‬
‫ﹶﻓﺘ‪‬ﺘ‪‬ﺸﺎﻛﹶﻞ ﺃﹶﺷﺨﺎﺹ ﺍﻟﻨ‪‬ﻮﻉ ﺍﻟﻮﺍﺣِﺪ ﻭ‪‬ﺗﺘ‪‬ﻨﺎﺳ‪‬ﺐ ِﺑ ‪‬‬
‫ﻚ ﻧ‪‬ﺸﺎﻫِﺪ ﺃﹶﺷﺨﺎﺹ ﹸﻛ ﹼﻞ ﻧ‪‬ﻮﻉ ﺗ‪‬ﺄﻟﹶﻒ ﻧ‪‬ﻮﻋﻬﺎ ﻭﺗ‪‬ﻨﻔِﺮ ﻣِﻦ ﻣ‪‬ﺨﺎﻟِﻔﻬﺎ ‪ .‬ﹸﺛ ‪‬ﻢ ِﺇﻧ‪‬ﺎ ‪‬ﻧﺠِـﺪ ﺑ‪‬ﻌـﺾ‬ ‫ﻟِﻠﻤ‪‬ﻨﺎ ‪‬ﺳ‪‬ﺒ ِﺔ ‪ ،‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬
‫ﺐ ﺍ ُﻷﻣ‪‬ﻮﺭ ﺍﱠﻟﺘِﻲ ﻳ‪‬ﺤﺼ‪‬ﻞ ﺍﻻﺗ‪‬ﻔﺎﻕ ﻭﺍﻻﻧﻔِـﺮﺍﺩ‬ ‫ﺴ ِ‬ ‫ﺤ‪‬‬‫ﻚ ِﺑ ‪‬‬
‫ﺃﹶﺷﺨﺎﺹ ﺍﻟﻨ‪‬ﻮﻉ ﺍﻟﻮﺍﺣِﺪ ‪‬ﻳﺘ‪‬ﺂﻟﹶﻒ ﻭﺑ‪‬ﻌﻀﻬﺎ ‪‬ﻳﺘ‪‬ﻨﺎﻓﹶﺮ ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫‪٢٣٣‬‬
‫ﺴ‪‬ﺒﺒِﻬﺎ‪.‬‬ ‫ِﺑ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻮﺟ‪‬ﻮ ‪‬ﺩ ﹰﺓ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟﹶﺄ ‪‬ﺟﺴ‪‬ﺎ ِﺩ‬
‫ﺽ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ ِﺑﹶﺄ ‪‬ﻋﺮ‪‬ﺍ ٍ‬
‫ﺴ ‪‬‬
‫ﺡ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ‪ :‬ﻓِﻴ ِﻪ ‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ ‪‬ﺭﻭ‪‬ﺍ ‪‬‬
‫ﺡ ﺍﻟ ‪‬‬
‫‪‬ﻭﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِ‬
‫‪٢٣٤‬‬
‫ﺨ ﹾﻠ ﹶﻘ ِﺔ‪.‬‬
‫ﻓِﻲ ﺍﹾﻟ ِ‬
‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ :‬ﻻ ﻳ‪‬ﻠﺪ‪‬ﻍ ﺍﳌﺆﻣ ‪‬ﻦ ﻣﻦ ﺟﺤ ٍﺮ ﻭﺍﺣ ٍﺪ ﻣﺮﺗﲔ‬
‫ﺤ ٍﺮ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ«‪. ٢٣٥‬‬
‫ﻍ ﺍ ﹸﳌ ‪‬ﺆ ِﻣ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪» :‬ﻻﹶ ‪‬ﻳ ﹾﻠ ‪‬ﺪ ﹸ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺍﻟﻴﺪ ﺍﻷﻭﱃ ﻟﻼﻛﺘﺸﺎﻑ ﻭﺍﻟﺜﺎﻧﻴﺔ ﳌﺎﺫﺍ ﻳﺎ ﻣﻐﺘﺮ؟! ﺃﻫﻮ ﺃﻣﻦ ﺍﳉﺎﻫﻞ ﻣﻦ ﺣﻴ‪‬ﺎﺕ ﺍﻟﻄﺮﻳﻖ ﻭﻋﻘﺎﺭ‪‬ﺎ؟! ﺃﻡ ﺃﻧﻪ ﻇﻦ‬
‫ﻼ ﻭﺩﻳﻌﺎﹰ؟! ﻓﻴﺎ ﳉﻬﺎﻻﺕ ﺍﳌﻐﺘﺮﻳﻦ ﺑﺎﻟﱪﻳﻖ ﺍﻟﺰﺍﺋﻒ ﻋـﻦ ﻣﺎﺿـﻲ‬ ‫ﺍﻟﺴﻮﺀ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﺗﻨﻘﻠﺐ ﺍﻟﻀﻮﺍﺭﻱ ﲪ ﹰ‬
‫ﺃﺟﺪﺍﺩﻫﻢ ﻭﺗﺎﺭﳜﻬﻢ ﻭﻣﺎ ﺃﺻﺎ‪‬ﻢ!!‬

‫‪ - 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 ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِ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 ﻓِﻴﻬ‪‬ـﺎ‬ ‫ﻚ ِﺑ ِﻬ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳﺠ‪‬ﺎ ِﻭﺭ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺽ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺟﻔﹸﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﹶﻟ‪‬ﻨ ‪‬ﻐ ِﺮ‪‬ﻳ‪‬ﻨ ‪‬‬
‫‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻪ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓﻘﹸﻮ ﹶﻥ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﺮ ‪‬‬
‫ﲔ ﹶﺃ‪‬ﻳﻨ‪‬ﻤ‪‬ﺎ ﹸﺛ ِﻘﻔﹸﻮﺍ ﹸﺃ ِﺧﺬﹸﻭﺍ ‪‬ﻭﹸﻗ‪‬ﺘﻠﹸﻮﺍ ‪‬ﺗ ﹾﻘﺘِﻴﻠﹰﺎ )‪] {(٦١‬ﺍﻷﺣـﺰﺍﺏ‪ ٢٣٦[٦١ ،٦٠ :‬ﻭ‪‬ـﺬﺍ‬ ‫ِﺇﻟﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ )‪ (٦٠‬ﻣ ﹾﻠﻌ‪‬ﻮِﻧ ‪‬‬
‫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 ‪‬‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﺍ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ِﺣ ‪‬ﺰ‪‬ﺑﻪ‪ِ ‬ﻟ‪‬ﻴﻜﹸﻮﻧ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﻓﹶﺎ‪‬ﺗ ِ‬
‫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 ﻗﻠﻮ‪‬ﻢ "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 ﺩﺃ‪‬ﻢ ﻭﺳﲑ‪‬ﻢ 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 ﹸﻔﺴ‪‬ﻮ ِ‬ ‫ﺐ ﻭﺍﻟ ‪‬‬ ‫‪ - ٢٣٦‬ﹶﻟِﺌ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻪ ﺍ ﹸﳌﻨ‪‬ﺎِﻓﻘﹸﻮ ﹶﻥ ﺍﻟﺬِﻳﻦ‪ ‬ﻳ ﹾﻈ ِﻬﺮ‪‬ﻭ ﹶﻥ ﺍ ِﻹﳝ‪‬ﺎﻥﹶ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒ ِﻄﻨ‪‬ﻮ ﹶﻥ ﺍﻟ ﹸﻜ ﹾﻔﺮ‪ ،‬ﻭﺃﹶ ‪‬ﻫ ﹸﻞ ﺍﻟ ‪‬ﺮ‪‬ﻳ ِ‬
‫ﺕ ﺍﻟﻜﹶﺎ ِﺫ‪‬ﺑ ﹶﺔ ﺍ ﹸﳌﹶﺜ‪‬ﺒ ﹶﻄ ِﺔ ِﻟ ِﻬ ‪‬ﻤ ِﻢ‬
‫ﺸ ِﺮ ﺍﻟﺸ‪‬ﺎِﺋﻌ‪‬ﺎ ِ‬
‫ﲔ ِﺑ‪‬ﻨ ‪‬‬
‫ﻉ ِﻧﺴ‪‬ﺎِﺋ ِﻬﻢ‪ ،‬ﻭﺍ ِﻹﺳ‪‬ﺎ َﺀ ِﺓ ِﺇﻟﹶﻴ ِﻬﻦ‪ ،‬ﻭ‪‬ﻟِﺌ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻪ ﺍ ﹸﳌ ‪‬ﺮﺟِﻔﹸﻮ ﹶﻥ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆﺫﹸﻭ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻭ‪‬ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬
‫ﲔ ﺑﺎﺗ‪‬ﺒﺎ ِ‬
‫‪‬ﻳ ‪‬ﺆ ﹸﺫﻭ ﹶﻥ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﲔ ﻻ ﻗِﺒ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺑﻬ‪‬ﺎ‪ (. . .‬ﹶﻟِﺌ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻪ ﻫﺆﻻ ِﺀ ‪‬ﺟﻤِﻴﻌـﺎﹰ‪،‬‬ ‫ﺏ ﺍﳌﹸﺴﻠِﻤ ‪‬‬‫ﺤ ِﺮ ِ‬
‫ﺸ ِﺮ ﹶﻛﺔﹲ ِﻟ ‪‬‬
‫ﺵ ‪‬ﻣ ‪‬‬
‫ﺕ ‪‬ﺟﻴ‪‬ﻮ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹸﻏِﻠﺐ‪ ،‬ﻭﺟ‪‬ﺎ َﺀ ‪‬‬ ‫ﲔ ‪‬ﻭ ‪‬ﻋﺰ‪‬ﺍِﺋ ِﻤ ِﻬ ‪‬ﻢ ) ﹶﻛ ﹶﻘ ‪‬ﻮِﻟ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺨﹸﻠ ‪‬ﻮ ﺍ ﹶﳌﺪِﻳﻨ‪‬ـ ﹸﺔ‬
‫ﺼ ‪‬ﲑ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬
‫ﺖ ﹶﻗ ِ‬
‫ﺴ ﹸﻜﻨ‪‬ﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﻓِﻴﻬﺎ‪ ،‬ﻭ‪‬ﻻ ‪‬ﻳ ‪‬ﻤﻀِﻲ ‪‬ﻭ ﹾﻗ ‪‬‬ ‫ﻂ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ‪‬ﻋﻠﹶﻴ ِﻬﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻐﺮِﻳ ِﻪ ِﺑ ﹶﻘﺘ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ‪‬ﻭﺇِﺟﻼِﺋ ِﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﺍﳌﹶﺪﻳﻨ ِﺔ ﻓﹶﻼ ‪‬ﻳ ‪‬‬ ‫ﺴﱢﻠ ﹸ‬ ‫ﹶﻓِﺈ ﱠﻥ ﺍﷲ ُ‪‬ﺳ ‪‬‬
‫ﺼ ِﲑ ﺍﻟﺬِﻱ ‪‬ﻳﺒ‪‬ﻘﻮ ﹶﻥ ﻓِﻴ ِﻪ ﻓِﻲ ﺍﳌﹶﺪﻳﻨ ِﺔ ‪‬ﻣ ﹾﻠﻌ‪‬ﻮِﻧﲔ‪ ،‬ﻣ ﹾﻄﺮ‪‬ﻭﺩِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣﻤ‪‬ﺔ ﺍﷲِ‪ ،‬ﻭﺇِﺫﺍ ‪‬ﺧ ‪‬ﺮﺟ‪‬ﻮﺍ ‪‬ﺗ‪‬ﺒﻘﹶـﻰ ﺍﻟ ﱢﺬﻟﱠـ ﹸﺔ‬ ‫ﺖ ﺍﻟ ﹶﻘ ِ‬ ‫ﻼ ﹶﻝ ﻫﺬﻝ ﺍﻟ ‪‬ﻮ ﹾﻗ ِ‬ ‫ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ .‬ﻭ‪‬ﺳ‪‬ﻴﻜﹸﻮﻧ‪‬ﻮﻥﹶ ِﺧ ﹶ‬
‫ﲔ‪.‬ﺃﻳﺴـﺮ‬ ‫ﻸ ‪‬ﺧ ِﺬ ﻭ‪‬ﺍﻟ ﹶﻘ‪‬ﺘ ِﻞ ﰲ ﹸﻛ ﱢﻞ ﺣِـ ٍ‬ ‫ﲔﻟَ‬ ‫ﺿ ‪‬‬ ‫ﺱ ﺍ ﹸﳌ ‪‬ﺆﻣِﻨﲔ‪ ،‬ﹶﻓ ﹾﺄ‪‬ﻳﻨ‪‬ﻤﺎ ‪‬ﻭ ِﺟﺪ‪‬ﻭﺍ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻲ ِﺫﱠﻟ ٍﺔ ‪‬ﻣ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺼ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺑ ﹾﺄ ِ‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ‪‬ﻣﻠﹾﺠﹰﺄ ‪‬ﻳ ‪‬ﻌ ِ‬ ‫ﻣ‪‬ﻼ ِﺯ ‪‬ﻣ ﹰﺔ ﹶﻟ ‪‬ﻬﻢ‪ ،‬ﻭ‪‬ﻻ ‪‬ﻳ ِ‬
‫ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪ ،٣٤٧٤ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬

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‫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 ﺿﻼﻻ‪‬ﺎ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻷﻣﺔ ﲟﺠﻤﻮﻋﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻘﻊ‪ ،‬ﻓﺈﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻌﺎﻣﻠﲔ ﻟﺪﻳﻦ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺇﳕﺎ ﳜﺪﻣﻮﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺟﻨﺪﻩ‪ ،‬ﺑﻞ ﻫﻢ ﻣﻦ " ﺩﻭﺍ‪‬ﻢ " 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 ‪‬ﻐ‪‬ﻴ ِ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؟!‬

‫‪ - ٢٣٧‬ﺍﻧﻈﺮ ﻛﺘﺎﰊ "ﻣﻦ ﳐﺎﺯﻱ ﺍﻟﺮﺍﻓﻀﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ"‬

‫‪ - ٢٣٨‬ﺍﻻﻋﺘﻘﺎﺩ ﻟﻠﺒﻴﻬﻘﻲ )ﺹ‪ (٢٣٢ :‬ﺻﺤﻴﺢ‬

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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 "ﺍ‪‬ﺎﻫﺪ" ﰲ ﺻﺪﺭﻩ ﲪﻴﺔ ﻭﰲ ﻳﺪﻩ ﺑﻨﺪﻗﻴﺔ ﻭﺃﻗﻞ ﻏﻠﻂ ﰲ ﺫﻟﻚ ﻫـﻮ‬
‫ﺐ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ { ]ﺍﻟﺒﻘﺮﺓ‪.[٢٠٥ :‬‬
‫ﺤ ‪‬‬
‫ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺪﻣﺎﺀ ﻭﺇﻫﻼﻙ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ ‪ } -‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‬
‫ﻟﻴﻜﻦ ﺍﳌﺆﻣﻦ ﺣﺎﺯﻣ‪‬ﺎ ﺣﺬﺭ‪‬ﺍ 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 ﻓﻄﻨ‪‬ﺎ ﻭﻻ ﻳﺘﻌﺮﺽ ﻹﻳﻘﺎﻅ ﰲ ﺍﻟﻌﺬﺭ ﻟﻪ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﺐ ﻣِﻦ ﻭﺟﻪ ﺃﹶﻥ ‪‬ﻳﻌ‪‬ﻮﺩ ِﺇﻟﹶﻴ ِﻪ‪.‬‬
‫ﻭﻣﺎﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋﺒ‪‬ﻴﺪ ‪ :‬ﻣ‪‬ﻌﻨﺎ ‪‬ﻩ ﻭﻻ ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﻟِﻠﻤ‪‬ﺆ ِﻣ ِﻦ ﺇِﺫﺍ ‪‬ﻧ ِﻜ ‪‬‬
‫ﺏ ِﺑ ِﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹸﺃﻣ‪‬ﺘﻪ ﻭ‪‬ﻧ‪‬ﺒ ‪‬ﻬﻬ‪‬ﻢ ﻛﹶﻴﻒ ﻳ‪‬ﺤ ﹶﺬﺭ‪‬ﻭ ﹶﻥ ِﻣﻤ‪‬ﺎ ﻳ‪‬ﺨﺎﻓﹸﻮ ﹶﻥ ﺳ‪‬ـﻮﺀ‬ ‫ﻗﺎ ﹶﻝ ﺍﺑﻦ ‪‬ﺑﻄﹼﺎﻝ ‪ :‬ﻭﻓِﻴ ِﻪ ﹶﺃﺩ‪‬ﺏ ‪‬ﺷﺮِﻳﻒ ﹶﺃ ‪‬ﺩ ‪‬‬
‫ﻋﺎِﻗﺒ‪‬ﺘﻪ‬
‫ﺨﺪِﻉ ِﻣ ‪‬ﻦ ﺍﻟﻐﺎﺩِﺭ ﺍ ﹸﳌ‪‬ﺘ ‪‬ﻤﺮ‪‬ﺩ ﻓﹶﻼ ﻳ‪‬ﺴﺘ‪‬ﻌﻤِﻞ ﺍﳊِﻠـﻢ‬ ‫ﺲ ﻣِﻦ ﺷِﻴﻤ‪‬ﺔ ﺍﳌﹸﺆﻣِﻦ ﺍﳊﺎﺯِﻡ ﺍﱠﻟﺬِﻱ ﻳ‪‬ﻐﻀ‪‬ﺐ ِﻟﱠﻠ ِﻪ ﺃﹶﻥ ﻳ‪‬ﻨ ‪‬‬ ‫ﻳ‪‬ﻌﻨِﻲ ﻟﹶﻴ ‪‬‬
‫ﺴ ِﻪ ِﺇﻻﱠ ﺃﹶﻥ ﺗ‪‬ﻨ‪‬ﺘﻬ‪‬ﻚ ﺣ‪‬ﺮﻣ‪‬ﺔ ﺍﷲ ﹶﻓﻴ‪‬ﻨ‪‬ﺘﻘِﻢ ِﻟﻠﱠـ ِﻪ‬
‫ﻓِﻲ ‪‬ﺣﻘﹼﻪ ‪ ،‬ﺑ‪‬ﻞ ﻳ‪‬ﻨ‪‬ﺘﻘِﻢ ﻣِﻨ ‪‬ﻪ ‪ .‬ﻭﻣِﻦ ﻫ‪‬ﺬﺍ ﻗﹶﻮﻝ ﻋﺎِﺋﺸ‪‬ﺔ " ﻣﺎ ﺍﻧ‪‬ﺘ ﹶﻘ ‪‬ﻢ ِﻟﻨ‪‬ﻔ ِ‬
‫ﺲ ﻣ‪‬ﺤﻤ‪‬ﻮﺩ‪‬ﺍ ﻣ‪‬ﻄﹶﻠﻘﹰﺎ ‪ ،‬ﻭﻗﹶـﺪ‬
‫ﺲ ﻣ‪‬ﺤﻤ‪‬ﻮﺩ‪‬ﺍ ﻣ‪‬ﻄﹶﻠﻘﹰﺎ ‪ ،‬ﻛﹶﻤﺎ ﹶﺃ ﱠﻥ ﺍﳉﹸﻮﺩ ﻟﹶﻴ ‪‬‬‫ﺑِﻬﺎ" ﻗﺎ ﹶﻝ ﹶﻓﻴ‪‬ﺴﺘ‪‬ﻔﺎﺩ ﻣِﻦ ﻫ‪‬ﺬﺍ ﹶﺃﻥﱠ ﺍﳊِﻠﻢ ﻟﹶﻴ ‪‬‬
‫‪٢٤٠‬‬
‫ﻗﺎ ﹶﻝ ﺗ‪‬ﻌﺎﻟﹶﻰ ﻓِﻲ ﻭﺻﻒ ﺍﻟﺼ‪‬ﺤﺎﺑ‪‬ﺔ " ﹶﺃ ِﺷﺪ‪‬ﺍﺀ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﹸﻜﻔﹼﺎﺭ ‪‬ﺭﺣ‪‬ﻤﺎﺀ ﺑ‪‬ﻴﻨ‪‬ﻬﻢ"‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﺍﳊﺚ ﻋﻠﻰ ﺍﳊﺰﻡ ﻭﺍﻟ ﹶﻜﻴ‪‬ﺲ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺭ‪ .‬ﻭﻣﻦ ﻟﻮﺍﺯﻡ ﺫﻟﻚ‪ :‬ﺗﻌـﺮﻑ ﺍﻷﺳـﺒﺎﺏ‬
‫ﺍﻟﻨﺎﻓﻌﺔ ﻟﻴﻘﻮﻡ ‪‬ﺎ‪ ،‬ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﻀﺎﺭﺓ ﻟﻴﺘﺠﻨﺒﻬﺎ‪.‬‬
‫ﺚ ﻋﻠﻰ ﲡﻨﺐ ﺃﺳﺒﺎﺏ ﺍﻟﺮ‪‬ﻳﺐ 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 ‪‬ﺗﻌ‪‬ﻮﺩ‪‬ﻭﺍ ِﻟ ِﻤﹾﺜِﻠ ِﻪ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ﺇِﻥ ﻛﹸﻨﺘ‪‬ﻢ ‪‬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
‫‪٢٤١‬‬
‫ﺃﻋﻠﻢ‪.‬‬
‫ــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻣﻦ ﺟﻬ‪‬ﺰ ﻏﺎﺯﻳﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻘﺪ ﻏﺰﺍ‬

‫‪ - ٢٣٩‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٦٩ /٦‬‬

‫‪ - ٢٤٠‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )‪(٥٣٠ /١٠‬‬
‫‪ - ٢٤١‬ﺠﺔ ﻗﻠﻮﺏ ﺍﻷﺑﺮﺍﺭ ﻭﻗﺮﺓ ﻋﻴﻮﻥ ﺍﻷﺧﻴﺎﺭ ﻁ ﺍﻟﺮﺷﺪ )ﺹ‪(١٥٨ :‬‬

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‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ :‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪ » :‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻬ ‪‬ﺰ ﻏﹶﺎ ِﺯﻳ‪‬ﺎ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻏﹶـﺰ‪‬ﺍ‪،‬‬ ‫ﻋﻦ ‪‬ﺯ‪‬ﻳ ِﺪ ‪‬ﺑ ِﻦ ﺧ‪‬ﺎِﻟ ٍﺪ ‪‬ﺭ ِ‬
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‫ﺨ‪‬ﻴ ٍﺮ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﻏﺰ‪‬ﺍ«‬
‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﹶﻠﻒ‪ ‬ﻏﹶﺎ ِﺯﻳ‪‬ﺎ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬‬
‫ﻟﻴﺲ ﰲ ﺍﻟﺮﻛﺐ ﺇﻻ ﳎﺎﻫﺪ‪ ،‬ﻻ ﻓﺮﻕ ﺑﲔ ﲪﻞ ﺍﻟﺴﻼﺡ ﺃﻭ ﺃﻋﺎﻥ ﺣﺎﻣﻠﻪ ﺃﻭ ﺳﺪ‪‬ﺩ 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 ﺃﻓﻨﺎ‪‬ﺎ ﻭﻻ ﳘﻮﻣﻬﺎ‪ ،‬ﻓﻬـﻞ‬
‫ﻼ ﰲ ﺃﻋﺪﺍﺀ ﺍﷲ ﻣﻘﺘﺤﻤﹰﺎ ﺑﻔﺮﺳﻪ ﰲ ﻏﻤﺮﺍ‪‬ﻢ 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 ﻗـﺪ‪‬ﻡ 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 ،‬ﻓﺎ‪‬ﺎﻫﺪ 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 ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﳌﻘﺎﺗﻠﲔ ﻓﻬﻮ ﻳﻨـﺰﳍﺎ ﻛﺬﻟﻚ ﻟﺘﻠﻚ ﺍﳌﻌﺎﱐ‬
‫ﻚ«‪،٢٤٤‬‬
‫ﺠ ‪‬ﻬ ‪‬ﻢ ‪ -‬ﹶﺃ ‪‬ﻭ ﻫ‪‬ﺎ ِﺟ ِﻬ ‪‬ﻢ ‪‬ﻭ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ ‪‬ﻣﻌ‪‬ـ ‪‬‬
‫ﺤﺴ‪‬ﺎ ﹶﻥ‪» :‬ﺍ ‪‬ﻫ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ِﻟ ‪‬‬
‫ﻓ ‪‬ﻌ ِﻦ ﺍﻟ‪‬ﺒﺮ‪‬ﺍ ِ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 ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪ ،‬ﻗﹶـﺎ ﹶﻝ‪ِ " :‬ﺇ ﱠﻥ‬
‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻚ ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ  ‪ِ :‬ﺇ ﱠﻥ ﺍ َ‬ ‫‪ - ٢٤٣‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﹶﻛ ‪‬ﻌ ِ‬
‫ﺐ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻀ ‪‬ﺢ ﺍﻟ‪‬ﻨ‪‬ﺒ ِﻞ " ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ )‪( ٢١١٠٨ )(٤٠٤ /١٠‬‬
‫ﺴ‪‬ﻴ ِﻔ ِﻪ ‪‬ﻭِﻟﺴ‪‬ﺎِﻧ ِﻪ ‪ ،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻟ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﺮﻣ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻧ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﻳﺠ‪‬ﺎ ِ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 ﺍ‪‬ﺎﻫﺪ ﰲ ﻣﺴﲑﺗﻪ ﻣﻄﻠﻮﺏ ﺃﻥ ﻳﻌﺮﻑ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻨﺎﺱ ﻭﻓﻀﻠﻬﻢ ﰲ ﺃﻣﺎﻛﻨﻬﻢ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮﻳ‪‬ـ ‪‬ﺮﺓﹶ‪،‬‬
‫ﺴ ِﻜﲔِ‪ ،‬ﻛﹶﺎﹾﻟ ‪‬ﻤﺠ‪‬ﺎ ِﻫ ِﺪ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﺃ ِﻭ ﺍﻟﻘﹶـﺎِﺋ ِﻢ ﺍﻟﱠﻠﻴ‪‬ـ ﹶﻞ‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪» :‬ﺍﻟﺴ‪‬ﺎﻋِﻲ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ‪‬ﻣﹶﻠ ِﺔ ﻭ‪‬ﺍ ِﳌ ‪‬‬
‫ﺍﻟﺼ‪‬ﺎِﺋ ِﻢ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬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
‫ﺠﺸ‪‬ـﺔﹸ‪ ،‬ﺭ ‪‬ﻭﻳ‪‬ـ ‪‬ﺪ ‪‬ﻙ‬
‫ﻚ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬‬
‫ﻟﻠﺮﻛﺐ ﻣﻦ ﻛﻠﻤﺔ ﺣﺎﻧﻴﺔ ﺗﻨﺎﻓﺢ ﻋﻨﻬﺎ‪ ،‬ﻭﺣﺎ ٍﺩ ﻳﺪﻓﻊ ﺍﻟﻌﻴﺲ ﺣﱴ ﻳﻘﺎﻝ ﻟﻪ‪ » :‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﺳ ‪‬ﻮﻗﹰﺎ ﺑِﺎﻟ ﹶﻘﻮ‪‬ﺍﺭِﻳ ِ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 ﹶﻟﻬ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟ ِﻘ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺎﺱِ‪،‬‬
‫ﺤ ‪‬ﺮ ﺑ‪‬ـ ‪‬ﺪ‪‬ﻧﻚ‪،‬‬ ‫ﺝ ﹸﺛ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹶﻜﱢﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻛِﻠ ‪‬ﻤﺔﹰ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﻨ ‪‬‬‫ﺐ ﹶﺫِﻟﻚ‪ ،‬ﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺖ ﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ‪ :‬ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﺃ‪‬ﺗ ِ‬
‫ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺤﹶﻠ ﹶﻘﻪ‪،‬‬
‫ﺤ ‪‬ﺮ ‪‬ﺑ ‪‬ﺪ‪‬ﻧﻪ‪ ،‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ﺣ‪‬ﺎِﻟ ﹶﻘ ‪‬ﻪ ﹶﻓ ‪‬‬‫ﻚ ‪‬ﻧ ‪‬‬‫ﺝ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ﹶﻜﱢﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺤِﻠ ﹶﻘﻚ‪ ،‬ﹶﻓ ‪‬‬ ‫ﻚ ﹶﻓ‪‬ﻴ ‪‬‬
‫‪‬ﻭ‪‬ﺗ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﺣ‪‬ﺎِﻟ ﹶﻘ ‪‬‬
‫‪٢٤٧‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹸﻞ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ﹶﻏﻤ‪‬ﺎ‬
‫ﺤِﻠ ‪‬ﻖ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ﻛﹶﺎ ‪‬ﺩ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤﺮ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﻚ ﻗﹶﺎﻣ‪‬ﻮﺍ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬‬ ‫ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭﹶﺃﻭ‪‬ﺍ 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) .‬ﻛﺎ‪‬ﺎﻫﺪ( ﻟﻪ ﺃﺟﺮ ﻛﺄﺟﺮ ﺍ‪‬ﺎﻫﺪ 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 ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﷲِ‪ ،‬ﹶﻗﺎ ﹶﻝ‪ :‬ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺑﻨ‪‬ﻮ ‪‬ﺳِﻠ ‪‬ﻤ ﹶﺔ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺐ‬
‫ﻚ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ـﺎ ‪‬ﺑﻨِـﻲ ﺳ‪‬ـِﻠ ‪‬ﻤ ﹶﺔ ِﺩﻳ‪‬ـﺎ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ‪‬ﺗ ﹾﻜﺘ‪‬ـ ‪‬‬
‫ﻉ ﺧ‪‬ﺎِﻟ‪‬ﻴﺔﹲ‪ ،‬ﹶﻓ‪‬ﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ‪‬‬
‫ﺠﺪِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﹾﻟِﺒﻘﹶﺎ ‪‬‬
‫ﺴِ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻮﹾﻟﻨ‪‬ﺎ "‪ ٢٤٨‬ﻭ)ﺍﻋﻤﻞ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺒﺤﺮ(‪.‬‬
‫ﺴ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺁﺛﹶﺎ ‪‬ﺭ ﹸﻛ ‪‬ﻢ«‪،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺃﻣﺎ ﺃ‪‬ﺎ ‪‬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 ﹶﻟﻬ‪‬ـ ‪‬ﻢ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺴ‪‬ﺒﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭِﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻮﻛِﻴ ﹸﻞ )‪ (١٧٣‬ﻓﹶﺎ‪‬ﻧ ﹶﻘﹶﻠﺒ‪‬ﻮﺍ ِﺑِﻨ ‪‬ﻌﻤ‪‬ـ ٍﺔ‬
‫ﺸ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﹶﻓﺰ‪‬ﺍ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ِﺇﳝ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺣ ‪‬‬
‫ﺱ ﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺧ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻀ ٍﻞ ‪‬ﻋﻈِـﻴ ٍﻢ )‪ِ (١٧٤‬ﺇ‪‬ﻧﻤ‪‬ـﺎ ﹶﺫِﻟﻜﹸـ ‪‬ﻢ‬
‫ﺿﻮ‪‬ﺍ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﺫﹸﻭ ﹶﻓ ‪‬‬ ‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ﻮ ٌﺀ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ِﺭ ‪‬‬
‫ﺴ‪‬‬ ‫ﻀ ٍﻞ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻓﹶ ‪‬‬
‫ﲔ )‪] { (١٧٥‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[ :‬ﻓﺎﺧﺘﺮ ﺃﻱ‬ ‫ﻑ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ ‪‬ﻩ ﹶﻓﻠﹶﺎ ‪‬ﺗﺨ‪‬ﺎﻓﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﺧ‪‬ﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺨ ‪‬ﻮ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ‪‬ﻳ ‪‬‬‫ﺍﻟ ‪‬‬
‫ﺍﻟﺴﺒﻴﻠﲔ ﻳﺎ ﻣﺴﻜﲔ‪.‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‬
‫ﺩﻝ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﲡﻬﻴﺰ ﺍﻟﺪﻋﺎﺓ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ 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
‫ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ‪ ،‬ﻭﻣﺴﺎﻋﺪ‪‬ﻢ ﺑﺎﳌﺎﻝ ‪ ،‬ﻭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ‪ ،‬ﻭﺇﻣﺪﺍﺩ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺑﺎﻟﺴﻼﺡ ‪ ،‬ﻭﺍﻟﻌﺘﺎﺩ ‪ ،‬ﻭﲨﻴﻊ ﻣـﺎ‬
‫ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ؛ ﻟﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ } :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺧﺬﹸﻭﺍ ِﺣ ﹾﺬ ‪‬ﺭ ﹸﻛ ‪‬ﻢ { )ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺍﻵﻳﺔ ‪:‬‬
‫ﻁ ﺍﹾﻟﺨ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍﻟﻠﱠـ ِﻪ‬
‫‪ (. ٧١‬ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ‪ } :‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻬﻢ‪ ‬ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ ‪‬ﻭ ِﻣ ‪‬ﻦ ِﺭﺑ‪‬ﺎ ِ‬
‫‪‬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 ﺍ‪‬ﺎﻫﺪﻳﻦ ﺑﺎﻟﺘﻌﻠﻴﻢ ‪ ،‬ﻭﺍﻟﺰﺍﺩ ‪ ،‬ﻭﻭﺳﺎﺋﻞ ﺍﻟﻨﻘـﻞ ﺍﳌﻨﺎﺳـﺒﺔ ‪،‬‬
‫ﻭﺍﻟﺴﻼﺡ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻟﻮﺍﺯﻡ ﺇﻋﺪﺍﺩ ﻭﲡﻬﻴﺰ ﺍﻟﺪﻋﺎﺓ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ 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 ‪ ،‬ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؛‬
‫ﻟﻘﻮﻟﻪ  ‪ » :‬ﻭﻣﻦ ﺧﻠﻒ ﻏﺎﺯﻳﺎ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ ﻓﻘﺪ ﻏﺰﺍ « ﻭﻫﺬﺍ ﻓﻴﻪ ﺑﻴﺎﻥ ﻷﳘﻴﺔ ﺇﻋﺎﻧﺔ ﺍﻟﺪﻋﺎﺓ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫‪ ،‬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 ﻣﻬﻤﺎ‪‬ﻢ "‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳊﺚ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﲡﻬﻴﺰ ﺍﻟﺪﻋﺎﺓ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﻟﻌﻨﺎﻳﺔ ﲟﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﰲ‬
‫ﺩﻋﻮ‪‬ﻢ 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 ﻣﺴﺎﻋﺪ‪‬ﻢ 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 ﺍ‪‬ﺎﻫﺪ ﱂ ﳜﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ؛ ﻟﻘﻴـﺎﻡ‬
‫ﺃﻣﻮﺭﻩ ﻓﻴﻪ ﻭﺇﺻﻼﺡ ﺣﺎﻝ ﺃﻫﻠﻪ ‪ ،‬ﻭﲪﺎﻳﺘﻬﻢ ‪ ،‬ﻭﻧﺼﺮ‪‬ﻢ ‪.‬‬
‫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 ‪‬ﻳ‪‬ﻨ ِﻔﻘﹸـﻮ ﹶﻥ‬
‫ﻒ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ‬
‫ﺖ ﺳ‪‬ﺒ ‪‬ﻊ ‪‬ﺳﻨ‪‬ﺎِﺑ ﹶﻞ ﻓِﻲ ﹸﻛ ﱢﻞ ‪‬ﺳ‪‬ﻨ‪‬ﺒﹶﻠ ٍﺔ ﻣِﺎﹶﺋ ﹸﺔ ‪‬ﺣ‪‬ﺒ ٍﺔ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﻀ‪‬ﺎ ِﻋ ‪‬‬
‫ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟﻬ‪ ‬ﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻛ ‪‬ﻤﹶﺜ ِﻞ ‪‬ﺣ‪‬ﺒ ٍﺔ ﹶﺃ‪‬ﻧ‪‬ﺒ‪‬ﺘ ‪‬‬
‫ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِ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 ﺍﻟﺸ‪‬ﺪﻳﺪ ﺑﺎﻟﺼ‪‬ﺮﻋﺔ‬
‫ﺸﺪِﻳ ‪‬ﺪ ﺍﻟﱠـﺬِﻱ‬
‫ﺼ ‪‬ﺮ ‪‬ﻋﺔِ‪ِ ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺸﺪِﻳ ‪‬ﺪ ﺑِﺎﻟ ‪‬‬
‫ﺲ ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺐ«‪.٢٥٠‬‬ ‫ﻀ ِ‬ ‫ﺴ ‪‬ﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬ﻐ ‪‬‬
‫ﻚ ‪‬ﻧ ﹾﻔ ‪‬‬
‫‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬

‫‪ - ٢٤٩‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )‪(٤٤٥ /١‬‬

‫‪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 ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺖ ﻗﹶـ‪‬ﻴ ‪‬ﻢ‬‫ﳊﻤ‪‬ـ ‪‬ﺪ ﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﻚﺍﹶ‬ ‫ﺠ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ِﺇﺫﹶﺍ ﻗﹶﺎ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ‪‬ﻳ‪‬ﺘ ‪‬ﻬ ‪‬‬
‫‪‬ﺭ ِ‬
‫ﺖ‬
‫ﳊ ‪‬ﻤ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚﺍﹶ‬ ‫ﺽ ﻭ‪ ‬ﻣ ‪‬ﻦ ﻓِﻴ ِﻬﻦ‪ ،‬ﻭﹶﻟ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬‫ﻚ ﺍﻟ ‪‬‬ ‫ﻚ ‪‬ﻣ ﹾﻠ ‪‬‬ ‫ﳊ ‪‬ﻤ ‪‬ﺪ ﹶﻟ ‪‬‬‫ﻚﺍﹶ‬‫ﺽ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻴ ِﻬﻦ‪ ،‬ﻭﹶﻟ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﳊ ‪‬ﻖ‬
‫ﺖﺍﹶ‬‫ﳊ ‪‬ﻤ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚﺍﹶ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍﺕِ ﻭ‪‬ﺍ َﻷ ‪‬ﺭﺽِ‪ ،‬ﻭﹶﻟ ‪‬‬ ‫ﻚ ﺍﻟ ‪‬‬ ‫ﺖ ‪‬ﻣِﻠ ‪‬‬‫ﳊ ‪‬ﻤ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚﺍﹶ‬ ‫ﺽ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻴ ِﻬﻦ‪ ،‬ﻭﹶﻟ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬
‫ﻧ‪‬ﻮ ‪‬ﺭ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪ -‬ﺣ‪‬ـﻖ‪،‬‬ ‫ﳉ‪‬ﻨ ﹸﺔ ‪‬ﺣﻖ‪ ،‬ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺣﻖ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮ ﹶﻥ ‪‬ﺣﻖ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬‫ﻚ ‪‬ﺣﻖ‪ ،‬ﻭ‪‬ﺍ ﹶ‬ ‫ﳊﻖ‪ ،‬ﻭِﻟﻘﹶﺎ ‪‬ﺅ ‪‬ﻙ ‪‬ﺣﻖ‪ ،‬ﻭﹶﻗ ‪‬ﻮﹸﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻙ ﺍ ﹶ‬
‫ﻚ ﺧ‪‬ﺎﺻ‪‬ـ ‪‬ﻤﺖ‪،‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ‪‬ﺒﺖ‪ ،‬ﻭﺑِـ ‪‬‬ ‫ﻚ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠﺖ‪ ،‬ﻭِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ ﺁ ‪‬ﻣ‪‬ﻨﺖ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻤﺖ‪ ،‬ﻭِﺑ ‪‬‬ ‫ﻭ‪‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﺣﻖ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬‬
‫ﺖ‬
‫ﺖ ﺍ ﹸﳌﻘﹶـ ‪‬ﺪﻡ‪ ،‬ﻭﹶﺃﻧ‪‬ـ ‪‬‬
‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋﹶﻠ‪‬ﻨﺖ‪ ،‬ﹶﺃﻧ‪‬ـ ‪‬‬
‫ﺖ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮﺕ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺳ ‪‬ﺮ ‪‬ﺭ ‪‬‬
‫ﻚ ﺣ‪‬ﺎ ﹶﻛ ‪‬ﻤﺖ‪ ،‬ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻲ ﻣ‪‬ﺎ ﻗﹶ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫‪‬ﻭِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪٢٥١‬‬
‫ﺖ ‪ -‬ﹶﺃ ‪‬ﻭ‪ :‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻙ ‪" -‬‬ ‫ﺍ ﹸﳌ ‪‬ﺆ ‪‬ﺧﺮ‪ ،‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫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 ،‬ﻷ‪‬ﺎ 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 ﻓﺮﺩ‪‬ﺍﺕ 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 ِﻋ‪‬ﻨ ‪‬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 ﹸﻘﻮ‪‬ﻯ ﺇﱃ ﻣﻴﺰﺍ‪‬ـﺎ 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،‬‬
‫ﺖ‬
‫ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ﲝﺚ ﻛﺬﻟﻚ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎﺱٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪» :‬ﹸﺃﺭِﻳـ ‪‬‬
‫ﺸﲑ‪ ،‬ﻭ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﹶﻥ ﺍ ِﻹ ‪‬ﺣﺴ‪‬ـﺎﻥﹶ‪،‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀُ‪ ،‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﹶﻥ« ﻗِﻴ ﹶﻞ‪ :‬ﹶﺃ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﹶﻥ ﺑِﺎﻟﱠﻠﻪِ؟ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﹶﻥ ﺍﻟ ‪‬ﻌ ِ‬
‫ﻂ "‪ ،٢٥٢‬ﻭﻫﺬﺍ ﻣﻦ‬ ‫ﻚ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﹶﻗ ﱡ‬
‫ﺖ ِﻣ‪‬ﻨ ‪‬‬ ‫ﺖ‪ :‬ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﻚ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺕ ِﻣ‪‬ﻨ ‪‬‬ ‫ﺖ ِﺇﻟﹶﻰ ِﺇ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻫ ‪‬ﻦ ﺍﻟﺪ‪ ‬ﻫﺮ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺭﹶﺃ ‪‬‬ ‫ﺴ‪‬ﻨ ‪‬‬ ‫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 " ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬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 ﻗﻴﺎﺩ‪‬ﺎ‪ ،‬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" ﺗ‪‬ﺴﺘ 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 ﻫﻠﻜﺘ‪‬ﻪ ﻭﻣﻮﺗﻪ‪ ،‬ﻭﺍﻟﺪﺍﻋﻲ ﻭﺍ‪‬ﺎﻫﺪ 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 ﻓﺈ‪‬ﺎ 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 ﺃ‪‬ﻢ ﻭﺻـﻠﻮﺍ ﺇﱃ ﻗـﻮﻣﻬﻢ ﻭﻫـﻢ‬
‫ﻳﻀﻴﻔﻮ‪‬ﻢ ﻭﻳﺴﺎﻋﺪﻭ‪‬ﻢ ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺒﻌﺚ ﰲ ﺃﺛﺮﻫﻢ[‬

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‫ﲔ ﻓﹶـﹶﺄ ‪‬ﻭ ِﻏﻠﹸﻮﺍ ﻓِﻴـ ِﻪ‬
‫ﺹ ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇﻥﱠ ‪‬ﻫﺬﹶﺍ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻣِﺘ ‪‬‬ ‫ﻗﻮﺍﻡ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻪ ﻣﺎ ﺟﺎﺀ ﻋﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺖ ﻟﹶﺎ ‪‬ﺑﹶﻠ ﹶﻎ ‪‬ﺑ ‪‬ﻌﺪ‪‬ﺍ‪ ،‬ﻭﻟﹶﺎ ﹶﺃ‪‬ﺑﻘﹶﻰ ﹶﻇ ‪‬ﻬﺮ‪‬ﺍ‪ ،‬ﻭ‪‬ﺍ ‪‬ﻋﻤ‪‬ـ ﹾﻞ ‪‬ﻋﻤ‪‬ـ ﹶﻞ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ِﻋﺒ‪‬ﺎ ‪‬ﺩﺓﹶ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ‪‬ﺒ ‪‬‬
‫ِﺑﺮِ ﹾﻓﻖٍ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒ ‪‬ﻐﻀ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫‪٢٥٤‬‬
‫ﺕ ﹶﻏﺪ‪‬ﺍ«‬
‫ﺨﺸ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﺉ ‪‬ﻳ ‪‬‬
‫ﺕ ِﺇﻟﱠﺎ ‪‬ﻫ ِﺮﻣ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺣ ﹶﺬ ‪‬ﺭ ‪‬ﺣ ﹶﺬ ‪‬ﺭ ﺍ ‪‬ﻣ ِﺮ ٍ‬
‫ﺉ ‪‬ﻳ ﹸﻈ ‪‬ﻦ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫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 " :‬ﻳ‪‬ﺎ ﹸﺃ ‪‬ﻣﺘ‪‬ﺎ ‪‬ﻩ ﺍﹾﺛ‪‬ﺒﺘِﻲ ﹶﻓِﺈ‪‬ﻧ ‪‬‬ ‫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 ﺍ‪‬ﺎﻫﺪﺓ 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 ﻓﺈ‪‬ﺎ 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 ﻳ‪‬ﻤﺪﺡ 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 ﻭﺇﺛﺒﺎ‪‬ﺎ 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 ﻣﻨﺒﻬ‪‬ﺎ ﳍﺎ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻋﻦ ﺧﻮﻑ ﺃﻭ ﻋﻦ ﻃﻤﻊ ﺃﻭ ﻋﻦ ﻫﻮﻯ ﻛـﺎﻥ ﰲ ﻛـﻞ‬
‫ﺫﻟﻚ ﻣﻜﺎﺑﺪ‪‬ﺍ ‪‬ﺎ ﻣﻨﻬﺎ ﻣﺎﻻ ﻳﻠﺤﻖ ﺩﺭﺟﺔ ﺍﻟﻐﻀﺐ ﻷ‪‬ﺎ 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

‫‪١٥٩‬‬
‫ﻣﺴﺎﺧﻂ ﺍﷲ ﺗﻌﺎﱃ ﺃﺿﻌﺎﻑ ﻣﺎ ﺇﻟﻴﻪ ﺃﺗﺎﻩ ﺍﳌﺴﺨﻮﻁ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﻣﻬﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺳﺎﻣﺢ ﻓﻠﻴﻤﺜﻞ ﰲ ﻧﻔﺴﻪ ﻋﻔـﻮ‪‬ﺍ‬
‫‪٢٥٦‬‬
‫ﻟﻌﻔﻮ ﻭﺍﻧﺘﻘﺎﻣ‪‬ﺎ ﺑﺎﻧﺘﻘﺎﻡ‪.‬‬
‫ﲔ ﻋ‪‬ـ ِﻦ‬
‫ﻆ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻓ ‪‬‬
‫ﲔ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ﹶ‬
‫ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻣﺪ‪‬ﺡ ﻣﻦ ﳝﻠﻚ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍﹾﻟﻜﹶﺎ ِﻇ ِﻤ ‪‬‬
‫ﲔ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ )‪. [ (١٣٤‬‬‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﷲ ‪‬ﻳ ِ‬
‫ﺱ ﻭ‪‬ﺍ ُ‬
‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻭﺍﻟﻐﻀﺐ‪ :‬ﲨﺎﻉ ﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﺘﺤﺮﺯ ﻣﻨﻪ ﲨﺎﻉ ﺍﳋﲑ‪ ،‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﻠـﻨﱯ ‪ :-  -‬ﺃﻭﺻـﲏ‪ .‬ﻗـﺎﻝ‪» :‬ﻻ‬
‫‪٢٥٧‬‬
‫ﺗﻐﻀﺐ« ‪ ،‬ﻓﺮﺩ‪‬ﺩ ﻣﺮﺍﺭ‪‬ﺍ‪ .‬ﻗﺎﻝ‪» :‬ﻻ ﺗﻐﻀﺐ« ‪.‬‬
‫ﻭﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﻘﻮ‪‬ﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻴﺴﺖ ﻫﻲ ﻗﻮ‪‬ﺓ ﺍﻟﻌﻀﻼﺕ‪ ،‬ﻭﺍﻟﻘﻮ‪‬ﺓ ﺍﻟﺒﺪﻧﻴﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺍﻟﻘﻮ‪‬ﺓ ﺍﳊﻘﻴﻘﻴـﺔ‬
‫ﻫﻲ ﺍﻟﻘﻮ‪‬ﺓ ﺍﳌﻌﻨﻮﻳﺔ؛ ﻓﻠﻴﺲ ﺍﻟﺸﺪﻳﺪ ﺍﻟﻘﻮﻱ ﻫﻮ ﺍﻟﱠﺬﻱ ﻳﺼﺮﻉ ﺩﺍﺋﻤ‪‬ﺎ ﻏﲑﻩ ﻣﻦ ﺍﻷﺷﺪﺍﺀ‪.‬‬
‫ﻭﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﻟﺸﺪﻳﺪ ﻫﻮ ﺍﻟﱠﺬﻱ ﺟﺎﻫﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﻬﺮﻫﺎ ﺣﻴﻨﻤ‪‬ﺎ ﻳﺸﺘﺪ ﺑﻪ ﺍﻟﻐﻀﺐ؛ ﻓﻴﻤﻠﻚ ﺯﻣﺎﻣﻬﺎ‪ ،‬ﻓﻼ ﻳﻘﺪ‪‬ﻡ ﻋﻠﻰ‬
‫ﻓﻌﻞ ﳏﺮ‪‬ﻡ‪ ،‬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 ،‬ﲢﺮ‪‬ﻛﺖ ﻧﻔﺴﻪ ﻣﻦ ﺩﺍﺧﻠﻬﺎ ﺇﱃ ﺧﺎﺭﺝ ﺍﳉﺴﺪ؛ ﻹﺭﺍﺩﺓ‬
‫ﺍﻻﻧﺘﻘﺎﻡ؛ ﻓﺎﻟﻘﻮﻱ ﺍﻟﺸﺪﻳﺪ ﻫﻮ ﺍﻟﱠﺬﻱ ﳚﺎﻫﺪ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻳﻘﻮﻯ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﺼﺪﻫﺎ ﻋﻤ‪‬ﺎ ﺗﺮﻳﺪﻩ ﻣﻦ ﺍﻻﻧﺘﻘﺎﻡ‪.‬‬
‫ﱯ ‪:--‬‬ ‫ﺃﻣ‪‬ﺎ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﱠﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪":‬ﺃ ﱠﻥ ﺭﺟﻠﹰـﺎ ﻗـﺎﻝ ﻟﻠـ‪‬ﻨ ‪‬‬
‫ﺃﻭﺻﲏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻐﻀﺐ" ﻓﺎﳌﺮﺍﺩ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﺍﻷﻭ‪‬ﻝ‪ :‬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 ﺍﻟﻨ‪‬ﻔﺲ ﺇﺫﺍ ﲣﻠﱠﻘﺖ ‪‬ـﺬﻩ‬
‫ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺻﺎﺭﺕ ﳍﺎ ﻋﺎﺩﺓ‪ ،‬ﺃﻭﺟﺐ ﳍﺎ ﺫﻟﻚ ﺩﻓﻊ ﺍﻟﻐﻀﺐ ﻋﻨﺪ ﺣﺼﻮﻝ ﺃﺳﺒﺎﺑﻪ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧ‪‬ﻪ 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 ﺍﻟﻨ‪‬ﺎﻫﻲ ﻟﻪ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌـﺎﱃ‪:‬‬
‫ﺐ{ ]ﺍﻷﻋﺮﺍﻑ‪.[١٥٤ :‬‬ ‫ﻀ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫} ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﺳ ﹶﻜ ‪‬‬
‫ﻆ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٤ :‬‬
‫ﲔ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ﹶ‬
‫ﻭﻓﻴﻪ ﻓﻀﻴﻠﺔ ﺍﳊﻠﻢ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍﹾﻟﻜﹶﺎ ِﻇ ِﻤ ‪‬‬
‫‪٢٥٨‬‬
‫ﻀﺒ‪‬ﻮﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪‬ﻭ ﹶﻥ )‪] {(٣٧‬ﺍﻟﺸﻮﺭﻯ[‪.‬‬ ‫ﻭﻗﺎﻝ‪ } :‬ﻭِﺇﺫﹶﺍ ﻣ‪‬ﺎ ﹶﻏ ِ‬
‫ــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﺬﻑ‬

‫‪ - ٢٥٦‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٨٩ /٦‬‬

‫‪ - ٢٥٧‬ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )ﺹ‪(٤٩ :‬‬
‫‪ - ٢٥٨‬ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )‪(٣٩٤ /٧‬‬

‫‪١٦٠‬‬
 ‫ﺨ ِﺬﻑ‪ ،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻧﻬ‪‬ﻰ ﻋ‪‬ـ ِﻦ‬ ‫ﺨ ِﺬﻑ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﹶﻻ ‪‬ﺗ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﻐ ﱠﻔ ٍﻞ‪ :‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺭﺃﹶﻯ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﻳ ‪‬‬
‫ﺻ‪‬ﻴ ‪‬ﺪ ‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨﻜﹶﻰ ﺑِ ِﻪ ‪‬ﻋ ‪‬ﺪﻭ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨﻬ‪‬ﺎ ﻗﹶـ ‪‬ﺪ ‪‬ﺗ ﹾﻜﺴِـ ‪‬ﺮ‬
‫ﻑ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳﺼ‪‬ﺎ ‪‬ﺩ ِﺑ ِﻪ ‪‬‬
‫ﳋ ﹾﺬ ‪‬‬‫ﳋ ﹾﺬﻑِ‪ ،‬ﹶﺃ ‪‬ﻭ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ﺍ ﹶ‬ ‫ﺍﹶ‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻧﻬ‪‬ـﻰ ﻋ‪‬ـ ِﻦ‬
‫ﺨ ِﺬﻑ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﹸﺃ ‪‬ﺣ ‪‬ﺪﹸﺛ ‪‬‬ ‫ﻚ ‪‬ﻳ ‪‬‬
‫ﺴﻦ‪ ،‬ﻭ‪‬ﺗ ﹾﻔ ﹶﻘﹸﺄ ﺍﻟ ‪‬ﻌ‪‬ﻴ ‪‬ﻦ« ﹸﺛ ‪‬ﻢ ﺭ‪‬ﺁ ‪‬ﻩ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻚ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪.٢٥٩‬‬ ‫ﻑ ﹶﻻ ﹸﺃ ﹶﻛﱢﻠ ‪‬ﻤ ‪‬‬ ‫ﺨ ِﺬ ‪‬‬
‫ﺖ ‪‬ﺗ ‪‬‬‫ﳋ ﹾﺬﻑ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫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 ﻭ‪‬ﻳﺒ‪‬ﻘﻮﻥ ﻋﻠﻰ ﻗﻮﺓ ﺧﺼﻤﻬﻢ ﺑﻌﲔ ﻳﺘﺮﻛﻮ‪‬ﺎ 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 ﺃ‪‬ﺎ 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 ﺃ‪‬ـﺎ 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 ‪.‬‬

‫‪١٦١‬‬
‫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 ﺃ‪‬ﻢ ﻳﻠﻘﻮﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻜﺒﺎﺭ ﺍﺳﺘﻌﺮﺍﺿﹰﺎ ﻭ‪‬ﺪﻳﺪﹰﺍ 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 ﻭﺿﺮﻭﺭﺍ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﻛﺜﲑﹰﺍ ﻣـﺎ ﻳـﺮﻯ ﻫـﺬﺍ‬
‫"ﺍﻟﺘﺸﻴﺊ ‪ -‬ﺍﳋﺬﻑ" ﰲ ﺣﺮﻛﺔ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻣﻢ‪ ،‬ﻓﻴﺆﺫﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻭﺇﺧﻮﺍ‪‬ﻢ‪ ،‬ﻓﺒـﺎﷲ ﻋﻠـﻴﻜﻢ ﻣـﺎﺫﺍ‬
‫ﺗﻘﻮﻟﻮﻥ ﻓﻴﻤﻦ ﻳﺴﺘﻌﺮﺽ ﺍﻟﺼﺪﻭﺭ ﺍﻟﻌﺎﺭﻳﺔ ﺻﺮﺍﺧﹰﺎ ﻭ‪‬ﺪﻳﺪﹰﺍ 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 ﺍﻟﺮ‪‬ﻣـﻲ ﺑِﺎﻟﺒ‪‬ﻨ ‪‬ﺪﻗﹶـ ِﺔ‬
‫ﺻﻔﹶﺔ ﻓﹶﻘﺎ ﹶﻝ " ﺗ‪‬ﻨﺎﻟ ‪‬ﻪ ﺃﹶﻳﺪِﻳﻜﹸﻢ ﻭﺭِﻣﺎﺣﻜﹸﻢ " ﻭﻟﹶـﻴ ‪‬‬ ‫ﺡ ﺍﷲ ﺍﻟﺼ‪‬ﻴﺪ ‪‬ﻋﻠﹶﻰ ِ‬ ‫ﻗﺎ ﹶﻝ ﺍ ﹸﳌ ‪‬ﻬﻠﱠﺐ ‪ :‬ﺃﹶﺑﺎ ‪‬‬
‫ﺲ ِﻣ ‪‬ﻦ ﺍﳌﹸﺠﻬِـﺰﺍﺕ ‪،‬‬ ‫ﻚ ﻭِﺇﻧ‪‬ﻤﺎ ﻫ‪‬ﻮ ﻭﻗِﻴﺬ ‪ ،‬ﻭﺃﹶﻃﹶﻠ ‪‬ﻖ ﺍﻟﺸ‪‬ﺎﺭِﻉ ﹶﺃ ﱠﻥ ﺍﳋﹶﺬﻑ ﻻ ﻳ‪‬ﺼﺎﺩ ِﺑ ِﻪ َﻷ‪‬ﻧ ‪‬ﻪ ﻟﹶﻴ ‪‬‬
‫ﻭﻧ‪‬ﺤﻮﻫﺎ ﻣِﻦ ﹶﺫِﻟ ‪‬‬
‫ﳊﺠ‪‬ﺮ ﺍﻧ‪‬ﺘﻬ‪‬ﻰ‪.‬‬ ‫ﻭﻗﹶﺪ ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﻟ ‪‬ﻌﻠﹶﻤﺎﺀ ‪ِ ،‬ﺇ ﱠﻻ ﻣ‪‬ﻦ ‪‬ﺷ ﱠﺬ ﻣِﻨﻬ‪‬ﻢ ‪ ،‬ﻋﻠﹶﻰ ﺗ‪‬ﺤﺮِﱘ ﺃﹶﻛﻞ ﻣﺎ ﹶﻗ‪‬ﺘﻠﹶﺘ ‪‬ﻪ ﺍﻟﺒ‪‬ﻨ ‪‬ﺪﻗﹶﺔ ﻭﺍ ﹶ‬
‫ﻚ ﻓِﻲ ﺍﻟﻨ‪‬ﻬﻲ ﻋ‪‬ـﻦ ﺍﳍﹶﺠـﺮ‬ ‫ﺴﻨ‪‬ﺔ ﻭﺗ‪‬ﺮﻙ ﻛﹶﻼﻣﻪ ‪ ،‬ﻭﻻ ﻳ‪‬ﺪﺧ‪‬ﻞ ﹶﺫِﻟ ‪‬‬ ‫ﻒ ﺍﻟ ‪‬‬
‫ﳊﺪِﻳﺚ ﺟ‪‬ﻮﺍﺯ ﻫِﺠﺮﺍﻥ ﻣ‪‬ﻦ ﺧﺎﹶﻟ ‪‬‬ ‫ﻭﻓِﻲ ﺍ ﹶ‬
‫ﻆ ﻧ‪‬ﻔﺴﻪ‪.‬‬ ‫ﺤﱢ‬ ‫ﺠ ‪‬ﺮ ِﻟ ‪‬‬‫ﻓﹶﻮﻕ ﺛﹶﻼﺙ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﻠﱠﻖ ِﺑﻤ‪‬ﻦ ‪‬ﻫ ‪‬‬
‫ﻭﻓِﻴ ِﻪ ﺗ‪‬ﻐﻴِﲑ ﺍﳌﹸﻨﻜﹶﺮ ﻭﻣ‪‬ﻨﻊ ﺍﻟﺮ‪‬ﻣﻲ ﺑِﺎﻟﺒ‪‬ﻨ ‪‬ﺪﹶﻗ ِﺔ َﻷ‪‬ﻧ ‪‬ﻪ ﺇِﺫﺍ ‪‬ﻧﻔﹶﻰ ﺍﻟﺸ‪‬ﺎﺭِﻉ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻻ ‪‬ﻳﺼِﻴﺪ ﻓﹶﻼ ﻣ‪‬ﻌﻨ‪‬ﻰ ﻟِﻠﺮ‪‬ﻣ ِﻲ ِﺑ ِﻪ ﺑ‪‬ـﻞ ِﻓﻴـ ِﻪ‬
‫ﻚ ‪ ،‬ﻧﻌ‪‬ﻢ ﻗﹶﺪ ﻳ‪‬ﺪﺭِﻙ ﺫﹶﻛﺎﺓ ﻣﺎ ‪‬ﺭ ِﻣ ‪‬ﻲ ﺑِﺎﻟﺒ‪‬ﻨ ‪‬ﺪﻗﹶـ ِﺔ‬
‫ﻒ ِﻟ ‪‬ﻐ ِﲑ ﻣﺎﻟِﻜﻪ ﻭﻗﹶﺪ ﻭ ‪‬ﺭ ‪‬ﺩ ﺍﻟﻨ‪‬ﻬﻲ ﻋ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﺤﻴ‪‬ﻮﺍ ِﻥ ﺑِﺎﻟ‪‬ﺘﹶﻠ ِ‬
‫ﺗ‪‬ﻌﺮِﻳﺾ ﻟِﻠ ‪‬‬
‫ﺠﻠﱢﻲ ﻓِﻲ "ﺍﻟﺬﱠﺧﺎﺋِﺮ " ِﺑﻤ‪‬ﻨ ِﻌ ِﻪ ﻭِﺑ ِﻪ ﺃﹶﻓﺘ‪‬ﻰ ﺍﺑﻦ ﻋ‪‬ﺒﺪ ﺍﻟﺴ‪‬ﻼﻡ‬‫ﺡ ‪‬ﻣ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫ﻒ ﻓِﻲ ﺟ‪‬ﻮﺍﺯﻩ ﹶﻓ ‪‬‬‫ﺤ ﹼﻞ ﺃﹶﻛﻠﻪ ‪ ،‬ﻭﻣِﻦ ﹶﺛ ‪‬ﻢ ﺍﹸﺧ‪‬ﺘِﻠ ‪‬‬ ‫ﹶﻓ‪‬ﻴ ِ‬

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‫ﻱ ﹶﻟ ‪‬ﻪ َﻷ‪‬ﻧ ‪‬ﻪ ﹶﻃﺮِﻳﻖ ِﺇﻟﹶﻰ ﺍﻻﺻﻄِﻴﺎﺩ ‪ ،‬ﻭﺍﻟﺘ‪‬ﺤﻘِﻴﻖ ﺍﻟﺘ‪‬ﻔﺼِﻴﻞ ‪ :‬ﹶﻓﺈِﻥ ﻛﺎ ﹶﻥ ﺍﻷَﻏﻠﹶﺐ ﻣِﻦ ﺣﺎﻝ ﺍﻟﺮ‪‬ﻣﻲ‬ ‫‪ ،‬ﻭ ‪‬ﺟ ‪‬ﺰ ‪‬ﻡ ﺍﻟﻨ‪‬ﻮ ِﻭ ‪‬‬
‫ﺼ ﹸﻞ ِﺇﻟﹶﻴ ِﻪ ﺍﻟﺮ‪‬ﻣـﻲ‬
‫ﳊﺪِﻳﺚ ﺍﻣ‪‬ﺘ‪‬ﻨ ‪‬ﻊ ‪ ،‬ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻋ‪‬ﻜﺴﻪ ﺟﺎ ‪‬ﺯ ﻭﻻ ِﺳﻴ‪‬ﻤﺎ ﺇِﻥ ﻛﺎ ﹶﻥ ﺍﳌﹸﺮﻣ‪‬ﻰ ِﻣﻤ‪‬ﺎ ﻻ ‪‬ﻳ ِ‬
‫ﻣﺎ ﹸﺫ ِﻛ ‪‬ﺮ ﻓِﻲ ﺍ ﹶ‬
‫ﳊﺴ‪‬ﻦ ﻓِﻲ ﻛﹶﺮﺍ ِﻫﻴ‪‬ﺔ ﺭ‪‬ﻣﻲ ﺍﻟﺒ‪‬ﻨ ‪‬ﺪﻗﹶـﺔ‬
‫ﲔ ﻣِﻦ ﻫ‪‬ﺬﺍ ﺍﻟﺒﺎﺏ ﻗﹶﻮﻝ ﺍ ﹶ‬‫ﻚ ﹸﺛ ‪‬ﻢ ﻻ ﻳ‪‬ﻘﺘ‪‬ﻠ ‪‬ﻪ ﻏﺎِﻟﺒ‪‬ﺎ ‪ ،‬ﻭﻗﹶﺪ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻗﹶﺒﻞ ﺑﺎ‪‬ﺑ ِ‬
‫ِﺇ ﱠﻻ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﻀﺮ‪‬ﺭ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﻣ‪‬ﺪﺍﺭ ﺍﻟﻨ‪‬ﻬﻲ ‪‬ﻋﻠﹶﻰ ﺧ‪‬ﺸﻴ‪‬ﺔ ﺇِﺩﺧﺎﻝ ﺍﻟ ‪‬‬
‫ﻓِﻲ ﺍﻟ ﹸﻘﺮ‪‬ﻯ ﻭﺍﻷَﻣﺼﺎﺭ ‪ ،‬ﻭﻣ‪‬ﻔﻬ‪‬ﻮﻣﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻻ ﻳ‪‬ﻜﺮ‪‬ﻩ ﻓِﻲ ﺍﻟﻔﹶﻼﺓ ‪ ،‬ﹶﻓ ‪‬‬
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‫‪‬ﻋﻠﹶﻰ ﹶﺃﺣ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎﺱ ﻭﺍﻟﱠﻠ ‪‬ﻪ ﺃﹶﻋﻠﹶﻢ‪.‬‬
‫ﻭﺍﳋﺬﻑ‪ :‬ﻫﻮ ﺭﻣﻲ ﺍﻹﻧﺴﺎﻥ ﲝﺼﺎﺓ‪ ،‬ﺃﻭ ﻧﻮﺍﺓ‪ ،‬ﺃﻭ ﳓﻮﳘﺎ‪ ،‬ﳚﻌﻠﻬﻤﺎ ﺑﲔ ﺇﺻﺒﻌﻴﻪ‪ :‬ﺍﻟﺴﺒﺎﺑﺘﲔ‪ ،‬ﺃﻭ ﺍﻟﺴـﺒﺎﺑﺔ‬
‫ﻭﺍﻹ‪‬ﺎﻡ‪.‬‬
‫ﻭﻗﺪ ‪‬ﻰ ﺍﻟﻨ‪‬ﱯ ‪ --‬ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻨ‪‬ﻬﻲ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺤﺮﱘ؛ ﻓﺪ ﱠﻝ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﳏﺮ‪‬ﻡ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻧ‪‬ﻪ ﻣﻔﺴﺪﺓ ﳏﻀﺔ‪ ،‬ﻻ ﻣﺼﻠﺤﺔ ﻓﻴﻪ؛ ﻓﺈﻧ‪‬ﻪ ﻳﻜﺴﺮ ﺍﻟﺴﻦ‪ ،‬ﻭﻳﻔﻘﺄ ﺍﻟﻌﲔ‪ ،‬ﻭﻳﺸﺞ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻻ ﳛﺼﻞ ﺑﻪ‬
‫ﻓﺎﺋﺪﺓ؛ ﻓﺈﻥﱠ ﺍﻟﻘﺘﻞ ﺑﻪ ﺇﺫﺍ ﻗﺘﻞ ﻻ ﳛﻞ؛ ﻷﻧ‪‬ﻪ ﻳﻘﺘﻞ ﺑﺜﻘﻠﻪ‪ ،‬ﻻ ﲝﺪ‪‬ﻩ ﻭﻣﻮﺭﻩ ﻭﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﳛﻠـﻮﻥ ﻗﺘـﻞ‬
‫ﺍﻟﺼﻴﺪ ﺑﺎﻟﺜﻘﻞ؛ ﻷﻧ‪‬ﻪ ﻣﻦ ﺍﻟﻮﻗﻴﺬﺓ؛ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍﹾﻟ ‪‬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
‫ﺍﻟﻨ‪‬ﱯ ‪ --‬ﻗﺎﻝ‪" :‬ﻣﻦ ﻗﺘﻞ ﻋﺼﻔﻮﺭ‪‬ﺍ 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 ﻟﻠﻨ‪‬ـﺎﺱ‬
‫ﰲ ﻣﻨﺎﺯﳍﻢ‪ ،‬ﺣﻴﻨﻤﺎ ﻳﺮﻣﻲ ‪‬ﺎ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﻄﲑ ﺍﻟﱵ ﻋﻠﻰ ﺃﺳﻮﺍﺭ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﻭﻣﺎ ﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﻣـﻦ ﺗﺴـﺎﻗﻂ‬
‫ﺍﻷﺣﺠﺎﺭ‪ ،‬ﻭﺗﺮﻭﻳﻊ ﺍﻟﺼﻐﺎﺭ‪.‬‬
‫ﻭِﺇﺫﹶﺍ ﻗﺘﻠﺖ ﺍﻟﻄﲑ ﺍﻟﺼﻐﲑ ﻓﺈﻧ‪‬ﻪ ﻻ ﳛﻞ ﺃﻛﻠﻪ؛ ﻷﻧ‪‬ﻬﺎ ﻣﺎﺗﺖ ﺑﺜﻘﻞ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﺭﻣﻴﺖ ﺑﻪ‪ ،‬ﻻ ﲝﺪ‪‬ﻩ‪.‬‬
‫ﻓﻌﻠﻰ ﻭﻻﺓ ﺃﻣﻮﺭﻫﻢ ﻛﻔﻬﻢ ﻋﻦ ﻫﺬﺍ‪ ،‬ﻭﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻷﻣﻦ ﺗﺄﺩﻳﺒﻬﻢ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻬﻲ ﳏﺮ‪‬ﻣﺔﹲ؛ ﻹﳊﺎﻗﻬﺎ ﲟﺎ ‪‬ﻰ‬
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‫ﺍﻟﻨ‪‬ﱯ ‪ --‬ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ـــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻴﻨﺎ ﻋﻦ ﺍﻟﺘ‪‬ﻜﻠﹼﻒ‪:‬‬
‫ﻒ«‪.٢٦٣‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧﺲٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻧﻬِﻴﻨ‪‬ﺎ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﺘ 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 ﻳﻌﻴﺸـﻮ‪‬ﺎ‪،‬‬
‫ﻭﻣﺎ ﻫﻲ ﻣﺘﻄﻠﺒﺎ‪‬ﺎ 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 ﻭﺍ‪‬ﺘﻤﻊ 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 ﻳﻀﻌﻮ‪‬ﺎ ﰲ ﻏﲑ ﻣﻮﺿـﻌﻬﺎ‬

‫ﻼ ﹶﻗ‪‬ﻴﺼ‪‬ـ ‪‬ﺮ‬
‫ﺼ ‪‬ﺮ ﹶﻓ ﹶ‬
‫ﻚ ﹶﻗ‪‬ﻴ ‪‬‬
‫ﺴﺮ‪‬ﻯ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﻫﹶﻠ ‪‬‬
‫ﻼ ِﻛ ‪‬‬
‫ﺴﺮ‪‬ﻯ ﹶﻓ ﹶ‬
‫ﻚ ِﻛ ‪‬‬ ‫‪ - ٢٦٤‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ِ» :‬ﺇﺫﹶﺍ ‪‬ﻫﹶﻠ ‪‬‬
‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪ ،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻟ‪‬ﺘ‪‬ﻨ ﹶﻔ ﹶﻘ ‪‬ﻦ ﹸﻛﻨ‪‬ﻮ ‪‬ﺯ ‪‬ﻫﻤ‪‬ﺎ 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 ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ـ ‪‬ﻊ ﺍﻟﺼ‪‬ـﺎِﺑﺮِﻳ ‪‬ﻦ{ ]ﺍﻟﺒﻘـﺮﺓ‪[٢٤٩ :‬‬
‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﹶﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻓﹶﺌ ٍﺔ ﹶﻗﻠِﻴﹶﻠ ٍﺔ ﹶﻏﹶﻠ‪‬ﺒ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻘﹸـﻮ ‪‬ﻡ ﺍﹾﻟﹶﺄﺷ‪‬ـﻬ‪‬ﺎ ‪‬ﺩ { ]ﻏـﺎﻓﺮ‪[٥١ :‬‬
‫ﺼ ‪‬ﺮ ‪‬ﺭ ‪‬ﺳﹶﻠﻨ‪‬ﺎ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﻭﻛﻘﻮﻟﻪ‪ِ} :‬ﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨ‪‬ﻨ ‪‬‬
‫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 ﹶﻔﺮ‪‬ﻭﺍ ﺛﹶﺎِﻧ ‪‬ﻲ ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ِﺇ ﹾﺫ ‪‬ﻫﻤ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﻐ‪‬ﺎ ِﺭ ِﺇ ﹾﺫ‬ ‫ﺼﺮ‪‬ﻭ ‪‬ﻩ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻧ ‪‬‬ ‫ﺍﳍﺠﺮﺓ ﻧﺼﺮﹰﺍ ﻓﻘﺎﻝ‪ِ} :‬ﺇﻟﱠﺎ ‪‬ﺗ‪‬ﻨ ‪‬‬
‫ﺠﻨ‪‬ﻮ ٍﺩ ﻟﹶ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻛِﻠ ‪‬ﻤ ﹶﺔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫ﺤ ‪‬ﺰ ﹾﻥ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ﹶﻓﹶﺄ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﻜِﻴ‪‬ﻨ‪‬ﺘ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭﹶﺃ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ِﺑ ‪‬‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ ِﻟﺼ‪‬ﺎ ِﺣِﺒ ِﻪ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺴ ﹾﻔﻠﹶﻰ ‪‬ﻭ ﹶﻛِﻠ ‪‬ﻤ ﹸﺔ ﺍﻟﱠﻠ ِﻪ ِﻫ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻌ ﹾﻠﻴ‪‬ﺎ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﺰِﻳ ‪‬ﺰ ‪‬ﺣﻜِﻴ ‪‬ﻢ{ ]ﺍﻟﺘﻮﺑﺔ‪ [٤٠ :‬ﻭﲰﻰ ﺧﺮﻭﺝ ﺇﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ‬ ‫ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺍﻟ ‪‬‬
‫ﺴﺮِﻳ ‪‬ﻦ{ ]ﺍﻷﻧﺒﻴﺎﺀ‪ [٧٠ :‬ﻭﲰﻰ ﳒﺎﺓ‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﺧ ‪‬‬
‫ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻟﻨﺎﺭ ﺳﺎﳌﹰﺎ ﻧﺼﺮﹰﺍ ﻓﻘﺎﻝ‪ } :‬ﻭﹶﺃﺭ‪‬ﺍﺩ‪‬ﻭﺍ ِﺑ ِﻪ ﹶﻛ‪‬ﻴﺪ‪‬ﺍ ﹶﻓ ‪‬‬
‫ﺴﺪِﻳ ‪‬ﻦ { ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪:‬‬
‫ﺼ ‪‬ﺮﻧِﻲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ِ‬ ‫ﺏ ﺍ‪‬ﻧ ‪‬‬ ‫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 ،‬ﻭ‪‬ﺬﺍ 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 ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ‪ ":‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﻓِﻲ ﺍﻟﺼ‪‬ـ ﹶ‬ ‫ﺸﺔﹶ‪ ،‬ﺯ ‪‬ﻭ ِ‬‫ﲢﻤ‪‬ﻞ ﻓﻮﻕ ﺍﻟﻄﺎﻗﺔ ﻓ ‪‬ﻌ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺤﻴ‪‬ﺎ‪،‬‬‫ﻚ ِﻣ ‪‬ﻦ ِﻓ‪‬ﺘ‪‬ﻨ ِﺔ ﺍ ﹶﳌ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ِﻓ‪‬ﺘ‪‬ﻨ ِﺔ ﺍ ﹶﳌﺴِﻴ ِﺢ ﺍﻟ ‪‬ﺪﺟ‪‬ﺎﻝِ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬
‫ﺏ ﺍﻟ ﹶﻘ‪‬ﺒﺮِ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ِ‬ ‫ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬
‫ﺴ‪‬ﺘﻌِﻴ ﹸﺬ ﻣِـ ‪‬ﻦ ﺍ ﹶﳌﻐ‪‬ـ ‪‬ﺮﻡِ‪،‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﳌﹶﺎﹶﺛ ِﻢ ﻭ‪‬ﺍ ﹶﳌ ‪‬ﻐ ‪‬ﺮ ِﻡ " ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﻗﹶﺎِﺋ ﹲﻞ‪ :‬ﻣ‪‬ﺎ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫‪‬ﻭِﻓ‪‬ﺘ‪‬ﻨ ِﺔ ﺍ ﹶﳌﻤ‪‬ﺎﺕِ‪ ،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ 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 ﺻﻮﺭ‪‬ﻢ 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 ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻏﺮ‪‬ﻫﻢ ﺛﻘﺘﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ ﺍﳌﺒﻨﻴﺔ‬
‫ﻋﻠﻰ ﺍﻟﻮﻫﻢ ﻻ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﻋﺠﻴﺐ ﻣﻦ ﻫﺆﻻﺀ ﺃﻥ ﻳﻮﺟﺒﻮﺍ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﳛﻘﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻮﻋـﻮﺩ ﰲ ﺍﳌﻜـﺎﻥ‬
‫ﻑ ﳌﻮﺟﺒﺎ‪‬ﺎ‪ .‬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
‫ﺻ‪‬ﻨﻌ‪‬ﺎ{ ]ﺍﻟﻜﻬﻒ‪.[١٠٤ :‬‬ ‫ﺴﻨ‪‬ﻮ ﹶﻥ ‪‬‬
‫ﺤِ‬‫ﺴﺒ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤ‪‬‬‫ﺍﳌﺒﺘﺪﻉ } ‪‬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 ﻃﻠﺒ‪‬ﺎ ﻟﻠﻔﺎﺋﺪﺓ ﻭﻋﻠـﻢ ﻣـﺎ‬
‫ﻳﻌﺮﻓﻪ ﺍﻟﻌﺮﺏ ﻣﻨﻪ ﺃﻥ ﺫﻟﻚ ﻗﺮﺑﺔ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﻜﺮﻭﻩ ﺍﻟﺘﻜﻠﻒ ﻭﺍﻟﺘﺘﺒﻊ ﳌﺎ ﻻ ﻓﺎﺋﺪﺓ ﻭﻻ ﻧﻔﻊ ﻓﻴﻪ‪،‬‬
‫‪٢٦٦‬‬
‫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 ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ‪ } :‬ﺭ ‪‬‬
‫ﺸ ‪‬‬
‫ﺤ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﺑِﺎﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻧ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺤﻴِﻲ ﺍ ﹶﳌ ‪‬ﻮﺗ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ِﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ‪‬ﺑﻠﹶﻰ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﻟ‪‬ﻴ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹶﻗ ﹾﻠﺒِﻲ{ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٦٠:‬ﻭﻳ‪‬ـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻢ ﺍﻟﻠﱠـ ‪‬ﻪ‬‫ﻒ ‪‬ﺗ ‪‬‬ ‫ﹶﺃ ِﺭﻧِﻲ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺖ ﺍﻟـﺪ‪‬ﺍ ِﻋ ‪‬ﻲ‬ ‫ﺚ ﻳ‪‬ﻮ ‪‬ﺳﻒ‪ ،‬ﹶﻟﹶﺄ ‪‬ﺟ‪‬ﺒ ‪‬‬ ‫ﺠ ِﻦ ﻃﹸﻮ ﹶﻝ ﻣ‪‬ﺎ ﹶﻟِﺒ ﹶ‬‫ﺴ‪‬‬ ‫ﺖ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﻟﹸﻮﻃﹰﺎ‪ ،‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﺎﻭِﻱ ِﺇﻟﹶﻰ ‪‬ﺭ ﹾﻛ ٍﻦ ‪‬ﺷﺪِﻳﺪٍ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻟِﺒﹾﺜ ‪‬‬
‫"‪.٢٦٧‬‬
‫ﺇﻧ‪‬ﻲ 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 ﺟﻬﺎ‪‬ﺎ 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

‫‪ - ٢٦٦‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(١٧٨ /١‬‬

‫‪ - ٢٦٧‬ﺍﻷﺣﺎﺩﻳﺚ 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[‬

‫‪١٦٦‬‬
‫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 ﻣ‪‬ﺤﺒ‪‬ﻄﹰﺎ 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 ﹶﻟ‪‬ﺘ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻧﺮِﻳ ‪‬ﺪ{ ]ﻫـﻮﺩ‪[٧٩ :‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻖ ‪‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﺖ ﻣ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ ﻓِﻲ ‪‬ﺑﻨ‪‬ﺎِﺗ ‪‬‬
‫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 ﻳ‪‬ﻌﺎﺗ‪‬ﺐ 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 ﻭ‪‬ﺎﺀ ﻗﺴﻤﺎ‪‬ﺎ‪.‬‬
‫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 ِﺇﹶﻟﻴ‪‬ـﻚ‪،‬‬
‫ﺍﻟﻐﻤﺮﺍﺕ ﺍﻟﻌﺎﺗﻴﺔ‪ ،‬ﺣﻴﻨﻬﺎ ﺗﺬﻛﺮ ﺭﻛﻨﻚ ﺍﻟﺸﺪﻳﺪ ﻓﺘﺄﻭﻱ ﺇﻟﻴﻪ ﻭﺗﻠﺘﺠﺊ ﺇﻟﻴﻪ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻤ ‪‬‬

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‫ﻚ‬
‫ﻚ ِﺇﻟﱠﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺠﺄﹶ ‪‬ﻭ ﹶﻻ ‪‬ﻣ‪‬ﻨﺠ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬‬
‫ﺕ ﹶﻇ ‪‬ﻬﺮِﻱ ِﺇﹶﻟ‪‬ﻴﻚ‪ ،‬ﺭ ﹾﻏ‪‬ﺒ ﹰﺔ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫ‪‬ﺒ ﹰﺔ ِﺇﹶﻟ‪‬ﻴﻚ‪ ،‬ﹶﻻ ‪‬ﻣ ﹾﻠ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻣﺮِﻱ ِﺇﹶﻟ‪‬ﻴﻚ‪ ،‬ﻭﹶﺃﹾﻟﺠ‪‬ﺎ ‪‬‬
‫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 ﹶﺃﻧ‪‬ـ ‪‬‬
‫ﻚ "‪ ،٢٦٩‬ﻭﺍﳊﺰﻳﻦ ﻳﻨﺴﻰ ﻛﻤﺎ ﻧﺴﻴﺖ ﺃﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺎ ﺃﻭﺣﻰ ﺍﷲ ﳍﺎ‪ِ} :‬ﺇﻧ‪‬ﺎ ﺭ‪‬ﺍﺩ‪‬ﻭ ‪‬ﻩ‬ ‫‪‬ﻋ‪‬ﺒﺪِﻱ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺢ‬
‫ﲔ{ ]ﺍﻟﻘﺼﺺ‪ [٧ :‬ﻟﻜﻦ ﺍﻟﺸﻮﻕ ﺇﱃ ﻓﻠﺬﺓ ﻛﺒﺪﻫﺎ ﻭﺣﺸﺎﺷﺔ ﻧﻔﺴﻬﺎ } ‪‬ﻭﹶﺃ ‪‬‬ ‫ﻚ ‪‬ﻭﺟ‪‬ﺎ ِﻋﻠﹸﻮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳِﻠ ‪‬‬
‫ِﺇﹶﻟ‪‬ﻴ ِ‬
‫ﺖ‬
‫ﲔ )‪ (١٠‬ﻭﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺕ ﹶﻟ‪‬ﺘ‪‬ﺒﺪِﻱ ِﺑ ِﻪ ﹶﻟ ‪‬ﻮﻟﹶﺎ ﹶﺃ ﹾﻥ ‪‬ﺭ‪‬ﺑ ﹾﻄﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﻗ ﹾﻠِﺒﻬ‪‬ﺎ ِﻟ‪‬ﺘﻜﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﹸﻓﺆ‪‬ﺍ ‪‬ﺩ ﹸﺃ ‪‬ﻡ ﻣ‪‬ﻮﺳ‪‬ﻰ ﻓﹶﺎ ِﺭﻏﹰﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ‪‬ﺩ ‪‬‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ )‪] {(١١‬ﺍﻟﻘﺼﺺ‪ [١١ ،١٠ :‬ﻣﺎ ﻋﻮﻗﺒﺖ ﻭﻻ ﻗﻴﻞ‬ ‫ﺐ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺼ ‪‬ﺮﺕ‪ِ ‬ﺑ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ‪‬ﻨ ٍ‬
‫ِﻟﹸﺄ ‪‬ﺧِﺘ ِﻪ ﹸﻗﺼ‪‬ﻴ ِﻪ ﹶﻓ‪‬ﺒ ‪‬‬
‫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 ‪‬ﻣ‪‬ﻨ ‪‬ﻊ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺟﻤِﻴﻞٍ‪ ،‬ﻭﺧ‪‬ﺎِﻟ ‪‬ﺪ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﺑِﺎﻟ ‪‬‬ ‫ﺳﻮﺍﻩ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ":‬ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ِﻘ ‪‬ﻢ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺟﻤِﻴ ٍﻞ ِﺇﻟﱠﺎ ﺃﹶ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻓ ِﻘﲑ‪‬ﺍ‪ ،‬ﹶﻓﹶﺄ ﹾﻏﻨ‪‬ﺎ ‪‬ﻩ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫ﺱ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ﹸﳌ ﱠﻄِﻠ ِ‬‫‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬ﻮﻟِﻴﺪِ‪ ،‬ﻭ ‪‬ﻋﺒ‪‬ﺎ ‪‬‬
‫ﺱ ‪‬ﺑ ‪‬ﻦ‬ ‫ﺲ ﹶﺃ ‪‬ﺩﺭ‪‬ﺍ ‪‬ﻋ ‪‬ﻪ ‪‬ﻭﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪ ‪‬ﻩ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬‫‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟﻪ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﺧ‪‬ﺎِﻟ ‪‬ﺪ‪ :‬ﹶﻓِﺈ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻈِﻠﻤ‪‬ﻮ ﹶﻥ ﺧ‪‬ﺎِﻟﺪ‪‬ﺍ‪ ،‬ﹶﻗ ِﺪ ﺍ ‪‬ﺣ‪‬ﺘ‪‬ﺒ ‪‬‬
‫‪٢٧٠‬‬
‫ﺻ ‪‬ﺪﹶﻗ ﹲﺔ ‪‬ﻭ ِﻣﹾﺜﹸﻠﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﺎ "‬
‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ﹸﳌ ﱠﻄِﻠﺐِ‪ ،‬ﹶﻓ ‪‬ﻌ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﻓ ِﻬ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِ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 ﲢﻤ‪‬ﻞ 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 ﺍﻟﺴ‪‬ﺠﻦ 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 ‪‬ﺮﺣ‪‬ﺎ ِﺑ‪‬ﺘ ‪‬ﻮ‪‬ﺑ ِﺔ ‪‬ﻋﺒ‪‬ـ ِﺪ ِﻩ‬
‫ﻚ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋ ‪‬ﻤﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬‫ﺤﺔﹶ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﷲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ ‪‬‬ ‫‪ - ٢٦٩‬ﻋﻦ ِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﻕ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺠ ‪‬ﻊ ﻓِﻲ‬
‫ﺿ ﹶﻄ ‪‬‬‫ﺠ ‪‬ﺮ ﹰﺓ‪ ،‬ﻓﹶﺎ ‪‬‬ ‫ﺲ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ‪‬ﺷ ‪‬‬ ‫ﺖ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﻃﻌ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ‪‬ﻭ ‪‬ﺷﺮ‪‬ﺍ‪‬ﺑﻪ‪ ،‬ﻓﹶﹶﺄِﻳ ‪‬‬‫ﺽ ﹶﻓﻠﹶﺎﺓٍ‪ ،‬ﻓﹶﺎ‪‬ﻧﻔﹶﹶﻠ‪‬ﺘ ‪‬‬
‫ﺏ ِﺇﹶﻟ‪‬ﻴﻪِ‪ِ ،‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺭ‪‬ﺍ ِﺣﹶﻠِﺘ ِﻪ ِﺑﹶﺄ ‪‬ﺭ ِ‬
‫ﲔ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫ِﺣ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﺒﺪِﻱ ‪‬ﻭﹶﺃﻧ‪‬ـﺎ‬
‫ﺡ‪ :‬ﺍﻟﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺨﻄﹶﺎ ِﻣﻬ‪‬ﺎ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ِﻣ ‪‬ﻦ ِﺷ ‪‬ﺪ ِﺓ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﻚ ِﺇﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ِﺑﻬ‪‬ﺎ‪ ،‬ﻗﹶﺎِﺋ ‪‬ﻤ ﹰﺔ ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ِﺑ ِ‬
‫ﺲ ﻣِ ‪‬ﻦ ﺭ‪‬ﺍ ِﺣﹶﻠِﺘﻪِ‪ ،‬ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ِﻇﱢﻠﻬ‪‬ﺎ‪ ،‬ﹶﻗ ‪‬ﺪ ﹶﺃِﻳ ‪‬‬
‫ﺡ "‪‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(٢٧٤٧)(٩٦٤ :‬‬ ‫‪‬ﺭ‪‬ﺑﻚ‪ ،‬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 ،‬ﻭﻛﺄ‪‬ﻢ 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 ﺍﻟﺴ‪‬ﺠﺎﻥ ﻳﻮﻣﹰﺎ ﳊﺎﺟﺔ ﻋﺠﺒﻨﺎ ﻭﻗﻠﻨﺎ ﺟﺎﺀ ﻫﺬﺍ ﻣﻦ ﺍﻟﺪ‪‬ﻧﻴﺎ‬
‫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 ﺭﺑ‪‬ﻚ( ﻓﺈﻥ ﺳﺄﻟﻚ ﺃﻳﻦ ﺍﳌﻔﱵ ﻓﻘﻞ ﻟﻪ‪):‬ﻣﺎ ﺑﺎﻝ ﺍﻟﻨ‪‬ﺴﻮﺓ 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 ‪‬ﻫﻤ‪‬ﺎ‪ ،‬ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﺇﹾﺛﻤ‪‬ﺎ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﺇﹾﺛﻤ‪‬ـﺎ‬
‫ﺖ‪» :‬ﻣ‪‬ﺎ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ِﻦ ِﺇﻟﱠﺎ ﹶﺃ ‪‬ﺧ ﹶﺬ ﹶﺃ‪‬ﻳ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﻗﹶﺎﹶﻟ ‪‬‬ ‫‪ - ٢٧١‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎﺋِ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺭ ِ‬
‫ﻚ ﺣ‪ ‬ﺮ ‪‬ﻣ ﹸﺔ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺘ ِﻘ ‪‬ﻢ ِﻟﱠﻠ ِﻪ ِﺑﻬ‪‬ﺎ«ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬـﺎ ﺍﻟﺒﺨـﺎﺭﻱ‬ ‫ﺴ ِﻪ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ‪‬ﻬ ‪‬‬
‫ﺱ ِﻣ‪‬ﻨﻪ‪ ،‬ﻭﻣ‪‬ﺎ ﺍ‪‬ﻧ‪‬ﺘ ﹶﻘ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﻛﹶﺎ ﹶﻥ ﹶﺃ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﻨ‪‬ﺎ ِ‬
‫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 ﻭ‪‬ﻻ ﻗﹶﺎ‪‬ﺗ ﹾﻠﻨ‪‬ﺎﻙ‪،‬‬‫ﺻ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ ‪‬ﻋ ِﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟّﹶﻠ ِﻪ ﻣ‪‬ﺎ ‪‬‬
‫ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﻓﻴﻘﻮﻝ ﺳﻬﻴﻞ‪ :‬ﻭ‪‬ﺍﻟّﹶﻠ ِﻪ ﹶﻟ ‪‬ﻮ ﹸﻛ‪‬ﻨّﺎ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃّ‪‬ﻧ ‪‬‬
‫ﺤﻤّ‪ ‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟّﹶﻠﻪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟّ‪‬ﻨِﺒ ّ‪‬ﻲ ‪» :-  -‬ﻭ‪‬ﺍﻟّﹶﻠ ِﻪ ِﺇِﻧّﻲ ﹶﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﺍﻟﹶﻠّـ ِﻪ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶـ ّﹶﺬ‪‬ﺑ‪‬ﺘﻤ‪‬ﻮﻧِﻲ‪،‬‬ ‫ﺐ‪ :‬ﻣ ‪‬‬ ‫‪‬ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺕ ﺍﻟّﹶﻠ ِﻪ‬
‫ﺴﹶﺄﻟﹸﻮﻧِﻲ ﺧ‪ّ ‬ﹶﻄ ﹰﺔ ‪‬ﻳ ‪‬ﻌ ِّﻈﻤ‪‬ﻮ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣ ‪‬ﺮﻣ‪‬ﺎ ِ‬ ‫ﻚ ِﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪» :‬ﻻ ‪‬ﻳ ‪‬‬
‫ﺤ ّ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟّﹶﻠ ِﻪ« ﻗﹶﺎ ﹶﻝ ﺍﻟﺮﺍﻭﻱ‪ :‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺐ ‪‬ﻣ ‪‬‬
‫ﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﻑ ِﺑ ِﻪ«‪.٢٧٢.‬‬
‫ﺖ ﹶﻓ‪‬ﻨﻄﹸﻮ ‪‬‬
‫ﺨﹸﻠّﻮﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ِﺇﹶﻟّﺎ ﹶﺃ ‪‬ﻋ ﹶﻄ‪‬ﻴ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ِﺇ‪‬ﻳّﺎﻫ‪‬ﺎ«‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍﻟّ‪‬ﻨِﺒ ّ‪‬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 ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻋ ِﻦ ﺍﻟّ‪‬ﻨِﺒ ِّﻲ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪» :‬ﺑ‪‬ﻴﻨ‪‬ـﺎ ﹶﺃ‪‬ﻳّـﻮ ‪‬‬
‫ﺤ‪‬ﺘﺜِﻲ ﻓِﻲ ﹶﺛ ‪‬ﻮِﺑﻪِ‪ ،‬ﹶﻓﻨ‪‬ﺎﺩ‪‬ﺍ ‪‬ﻩ ‪‬ﺭّ‪‬ﺑ ‪‬ﻪ‪ :‬ﻳ‪‬ﺎ ﹶﺃّ‪‬ﻳﻮﺏ‪ ،‬ﹶﺃﹶﻟ ‪‬ﻢ ﹶﺃ ﹸﻛ ‪‬ﻦ‬ ‫ﺏ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﹶﺃ‪‬ﻳّﻮ ‪‬‬
‫ﺐ ﹶﻓ ‪‬‬
‫ﺨ ّ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺟﺮ‪‬ﺍ ‪‬ﺩ ِﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫ ٍ‬
‫ﺴ ﹸﻞ ‪‬ﻋ ‪‬ﺮﻳ‪‬ﺎﻧ‪‬ﺎ ﹶﻓ ‪‬‬
‫‪‬ﻳ ‪‬ﻐ‪‬ﺘ ِ‬
‫‪٢٧٣‬‬
‫ﻚ«‪.‬‬ ‫ﻚ ‪‬ﻋ ‪‬ﻤّﺎ ‪‬ﺗﺮ‪‬ﻯ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﺑﻠﹶﻰ ‪‬ﻭ ِﻋ ّ‪‬ﺰِﺗﻚ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻻ ِﻏﻨ‪‬ﻰ ﺑِﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮ ﹶﻛِﺘ ‪‬‬ ‫ﹶﺃ ﹾﻏ‪‬ﻨ‪‬ﻴ‪‬ﺘ ‪‬‬
‫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 ،‬ﻷ‪‬ﺎ ﺍﻟﱪﻛﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‪.‬‬
‫ﺇﻧﻪ ﺣﺪﻳﺚ ﺍﶈﺒﲔ ﻭﺣﺪﻳﺚ ﺍﻟﺒﺴﻤﺎﺕ ﻭﺍﻟﻐﻮﺹ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻈﻮﺍﻫﺮ‪.‬‬

‫‪ - ٢٧٢‬ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﺼﺮﻳﺢ ﻷﺣﺎﺩﻳﺚ ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ )ﺹ‪)(٣٤٦ :‬ﲞﺎﺭﻱ‪(٢٧٣٢ - ٢٧٣١ :‬‬

‫‪ - ٢٧٣‬ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﺼﺮﻳﺢ ﻷﺣﺎﺩﻳﺚ ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ )ﺹ‪) - ١٩٩(٧١ :‬ﲞﺎﺭﻱ‪(٢٧٩ :‬‬

‫‪١٧٠‬‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧﺮ‪‬ﻯ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﺟﻬ‪‬ـ ‪‬ﺮ ﹰﺓ‬ ‫ﺗﺄﻣﻞ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺪﺋﺔ ﺍﻟﱵ ﺗﻘﻮﻝ‪ } :‬ﻭِﺇ ﹾﺫ ﹸﻗ ﹾﻠ‪‬ﺘ ‪‬ﻢ ﻳ‪‬ﺎﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻟ ‪‬ﻦ ‪‬ﻧ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬‬
‫ﹶﻓﺄﹶ ‪‬ﺧ ﹶﺬ‪‬ﺗ ﹸﻜ ‪‬ﻢ ﺍﻟﺼ‪‬ﺎ ِﻋ ﹶﻘ ﹸﺔ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ { ]ﺍﻟﺒﻘﺮﺓ‪ [٥٥ :‬ﻭﺑﲔ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻗﻴﻞ ﻟﻪ‪ } :‬ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ِﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ‪‬ﺑﻠﹶـﻰ‬
‫‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﻟ‪‬ﻴ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹶﻗ ﹾﻠﺒِﻲ{ ]ﺍﻟﺒﻘﺮﺓ‪.[٢٦٠ :‬‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ‪‬ﺰ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﻣ‪‬ﺎِﺋ ‪‬ﺪ ﹰﺓ‬
‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ‪‬ﺭ‪‬ﺑ ‪‬‬‫ﺤﻮ‪‬ﺍﺭِﻳ‪‬ﻮ ﹶﻥ ﻳ‪‬ﺎﻋِﻴﺴ‪‬ﻰ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬‫ﺗﺄﻣﻞ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﻦ ﻗﺎﻝ‪ِ} :‬ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﲔ )‪ (١١٢‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻧﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻧ ﹾﺄ ﹸﻛ ﹶﻞ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹸﻗﻠﹸﻮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬ﻌﻠﹶـ ‪‬ﻢ ﹶﺃ ﹾﻥ‬ ‫ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤ‪‬ﺎ ِﺀ ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺻ ‪‬ﺪ ﹾﻗ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧﻜﹸﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﺸ‪‬ﺎ ِﻫﺪِﻳ ‪‬ﻦ )‪] { (١١٣‬ﺍﳌﺎﺋﺪﺓ‪[١١٣ ،١١٢ :‬‬ ‫ﹶﻗ ‪‬ﺪ ‪‬‬
‫ﻓﺎﻷﻛﻞ ﺃﻭ ﹰﻻ ﰒ‪ ...‬ﻭﻣﺎﺫﺍ؟‪) :‬ﻭﻧﻌﻠﻢ ﺃﻥ ﻗﺪ ﺻﺪﻗﺘﻨﺎ( ﻭﺑﲔ ﻗﻮﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪} :‬ﻗﹶﺎ ﹶﻝ ﻋِﻴﺴ‪‬ﻰ ﺍﺑ‪‬ـ ‪‬ﻦ‬
‫ﺖ‬
‫ﻚ ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﻭﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﹶﻟﻨ‪‬ﺎ ﻋِﻴﺪ‪‬ﺍ ِﻟﹶﺄ ‪‬ﻭِﻟﻨ‪‬ﺎ ﻭ‪‬ﺁ ِﺧ ِﺮﻧ‪‬ﺎ ﻭ‪‬ﺁﻳ‪ ‬ﹰﺔ ِﻣ‪‬ﻨ ‪‬‬ ‫‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ِﺰ ﹾﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﻣ‪‬ﺎِﺋ ‪‬ﺪ ﹰﺓ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﲔ )‪ (١١٤‬ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻧ‪‬ﻲ ‪‬ﻣ‪‬ﻨ ‪‬ﺰﹸﻟﻬ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻓِﺈﻧ‪‬ﻲ ﹸﺃ ‪‬ﻋ ﱢﺬ‪‬ﺑ ‪‬ﻪ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ﻟﹶﺎ ﹸﺃ ‪‬ﻋ ﱢﺬ‪‬ﺑ ‪‬ﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ‬ ‫‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﻟﺮ‪‬ﺍ ِﺯِﻗ ‪‬‬
‫ﲔ )‪] {(١١٥‬ﺍﳌﺎﺋﺪﺓ‪[١١٥ ،١١٤ :‬‬ ‫ِﻣ ‪‬ﻦ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِ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 ِﻣ‪‬ﻨ ‪‬‬
‫ﻚ ﻣِ ‪‬ﻦ ‪‬ﻋﻘﹸﻮ‪‬ﺑِﺘﻚ‪ ،‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬
‫ﺨ ِﻄﻚ‪ ،‬ﻭِﺑ ‪‬ﻤﻌ‪‬ﺎﻓﹶﺎِﺗ ‪‬‬
‫ﻗﻒ ﻋﻨﺪ ﻗﻮﻟﻪ ‪» :‬ﺍﻟﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ِﺮﺿ‪‬ﺎ ‪‬ﻙ ِﻣ ‪‬ﻦ ‪‬ﺳ ‪‬‬
‫ﻚ«‪ ،٢٧٤‬ﻫﻞ ﺗﺮﻯ ﻫﺬﺍ ﺍﻟﺼـﻌﻮﺩ ﰲ ﺩﺭﺟـﺎﺕ ﺍﻟﻨـﻮﺭ‬ ‫ﺴ ‪‬‬‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺖ ﹶﻛﻤ‪‬ﺎ ﹶﺃﹾﺛ‪‬ﻨ‪‬ﻴ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﹸﺃ ‪‬ﺣﺼِﻲ ﹶﺛﻨ‪‬ﺎ ًﺀ ‪‬ﻋﻠﹶ‪‬ﻴ ‪‬‬
‫ﻭﺍﻟﱪﻛﺔ؟‬

‫‪ - ٢٧٤‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(٤٨٦)(١٧١ :‬‬

‫]ﺵ )ﺍﳌﺴﺠﺪ( ﺃﻱ ﰲ ﺍﻟﺴﺠﻮﺩ ﻓﻬﻮ ﻣﺼﺪﺭ ﻣﻴﻤﻰ ﺃﻭ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺼﻠﻲ ﻓﻴﻪ ﰲ ﺣﺠﺮﺗﻪ ﻭﰲ ﻧﺴﺨﺔ ﺑﻜﺴﺮ ﺍﳉﻴﻢ )ﺃﻋﻮﺫ ﺑﺮﺿﺎﻙ‬
‫ﻣﻦ ﺳﺨﻄﻚ( ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﻣﻌﲎ ﻟﻄﻴﻒ ﻭﺫﻟﻚ ﺃﻧﻪ ﺍﺳﺘﻌﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺳﺄﻟﻪ ﺃﻥ ﳚﲑﻩ‬
‫ﺑﺮﺿﺎﻙ ﻣﻦ ﺳﺨﻄﻪ ﻭﲟﻌﺎﻓﺎﺗﻪ ﻣﻦ ﻋﻘﻮﺑﺘﻪ ﻭﺍﻟﺮﺿﺎﺀ ﻭﺍﻟﺴﺨﻂ ﺿﺪﺍﻥ ﻣﺘﻘﺎﺑﻼﻥ ﻭﻛﺬﻟﻚ ﺍﳌﻌﺎﻓﺎﺓ ﻭﺍﻟﻌﻘﻮﺑﺔ ﻓﻠﻤﺎ ﺻﺎﺭ ﺇﱃ ﺫﻛﺮ ﻣﺎﻻ ﺿﺪ ﻟـﻪ‬
‫ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﺳﺘﻌﺎﺫ ﺑﻪ ﻣﻨﻪ ﻻ ﻏﲑ ﻭﻣﻌﻨﺎﻩ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻦ ﺍﻟﺘﻘﺼﲑ ﰲ ﺑﻠﻮﻍ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺣﻖ ﻋﺒﺎﺩﺗﻪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ )ﻻ ﺃﺣﺼﻲ ﺛﻨﺎﺀ‬
‫ﻋﻠﻴﻚ( ﺃﻱ ﻻ ﺃﻃﻴﻘﻪ ﻭﻻ ﺁﰐ ﻋﻠﻴﻪ ﻭﻗﻴﻞ ﻻ ﺃﺣﻴﻂ ﺑﻪ ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﻨﺎﻩ ﻻ ﺃﺣﺼﻰ ﻧﻌﻤﺘﻚ ﻭﺇﺣﺴﺎﻧﻚ ﻭﺍﻟﺜﻨﺎﺀ ‪‬ﺎ ﻋﻠﻴﻚ ﻭﺇﻥ‬
‫ﺍﺟﺘﻬﺪﺕ ﰲ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻚ )ﺃﻧﺖ ﻛﻤﺎ ﺃﺛﻨﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻚ( ﺍﻋﺘﺮﺍﻑ ﺑﺎﻟﻌﺠﺰ ﻋﻦ ﺗﻔﻀﻴﻞ ﺍﻟﺜﻨﺎﺀ ﻭﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺑﻠﻮﻍ ﺣﻘﻴﻘﺘﻪ ﻭﺭﺩ ﻟﻠﺜﻨﺎﺀ ﺇﱃ‬
‫ﺍﳉﻤﻠﺔ ﺩﻭﻥ ﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻹﺣﺼﺎﺀ ﻭﺍﻟﺘﻌﻴﲔ ﻓﻮﻛﻞ ﺫﻟﻚ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﶈﻴﻂ ﺑﻜﻞ ﺷﻲﺀ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ ﻭﻛﻤﺎ ﺃﻧﻪ ﻻ ‪‬ﺎﻳﺔ ﻟﺼﻔﺎﺗﻪ ﻻ‬
‫‪‬ﺎﻳﺔ ﻟﻠﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻷﻥ ﺍﻟﺜﻨﺎﺀ ﺗﺎﺑﻊ ﻟﻠﻤﺜﲏ ﻋﻠﻴﻪ ﻭﻛﻞ ﺛﻨﺎﺀ ﺃﺛﲏ ﺑﻪ ﻋﻠﻴﻪ ﻭﺇﻥ ﻛﺜﺮ ﻭﻃﺎﻝ ﻭﺑﻮﻟﻎ ﻓﻴﻪ ﻓﻘﺪﺭ ﺍﷲ ﺃﻋﻈﻢ ﻣﻊ ﺃﻧﻪ ﻣﺘﻌﺎﻝ ﻋـﻦ ﺍﻟﻘـﺪﺭ‬
‫ﻭﺳﻠﻄﺎﻧﻪ ﺃﻋﺰ ﻭﺻﻔﺎﺗﻪ ﺃﻛﱪ ﻭﺃﻛﺜﺮ ﻭﻓﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺃﻭﺳﻊ ﻭﺃﺳﺒﻎ[‬

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 ‫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 } ،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﻛﹸـ ﱢﻞ‬
‫‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻗﺪِﻳ ‪‬ﺮ{ ]ﺍﻟﺒﻘﺮﺓ‪.[٢٨٤ :‬‬
‫ﺐ ﺃﻥ ﻳﺮﻳﻚ ﺇﻳ‪‬ﺎﻩ‪.‬‬
‫ﻛﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧ‪‬ﻚ ﻋﻠﻰ ﺍﳊﻖ ﻭﻟﻜﻦ ﲝ ‪‬‬
‫ﺖ ﻗﻠﺒﻚ ﻭﻳﻄﻤﺌﻨﻪ‪.‬‬ ‫ﻛﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧ‪‬ﻚ ﻋﻠﻰ ﺍﳊﻖ ﻭﻟﻜﻦ ﺍﺳﺄﻟﻪ ﺃﻥ ﻳﺮﻳﻚ ﻣﺎ ﻳﺜ‪‬ﺒ ‪‬‬
‫ﻛﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧ‪‬ﻪ 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 ﺇﻳ‪‬ﺎﻙ ﺃﻥ ﺗﻨﺴﻰ ﺫﻛﺮ ﺍﷲ ﻭﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‬
‫ﻚ ﻗﹶﺒﻞ ﺍﻟ‪‬ﻨ‪‬ﺒﻮ‪‬ﺓ‪.‬‬
‫ﺤ ‪‬ﻤﹶﻠ ‪‬ﻪ ﺑ‪‬ﻌﻀﻬﻢ ‪‬ﻋﻠﹶﻰ ﻇﺎﻫِﺮﻩ ﻭﻗﺎ ﹶﻝ ‪ :‬ﻛﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﻚ ﻫ‪‬ﻨﺎ ‪ ،‬ﹶﻓ ‪‬‬
‫ﺸ ‪‬‬
‫ﺴﻠﹶﻒ ﻓِﻲ ﺍﳌﹸﺮﺍﺩ ﺑِﺎﻟ ‪‬‬ ‫ﻒ ﺍﻟ ‪‬‬
‫ﺍﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﻱ ﻋ‪‬ﻠﹶﻰ ﻇﺎﻫِﺮﻩ ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺳﺒ‪‬ﺒﻪ ‪‬ﺣﺼ‪‬ﻮﻝ ﻭﺳﻮﺳ‪‬ﺔ ﺍﻟﺸ‪‬ﻴﻄﺎﻥ ‪ ،‬ﹶﻟ ِﻜﻨ‪‬ﻬﺎ ﻟﹶﻢ ﺗ‪‬ﺴ‪‬ﺘ ِﻘ ‪‬ﺮ ﻭﻻ ﺯ‪‬ﻟ ‪‬ﺰﻟﹶﺖ‬ ‫ﻭ ‪‬ﺣ ‪‬ﻤﹶﻠ ‪‬ﻪ ﺃﹶﻳﻀ‪‬ﺎ ﺍﻟ ﱠﻄ‪‬ﺒ ِﺮ ‪‬‬
‫ﺍﻹِﳝﺎﻥ ﺍﻟﺜﹼﺎﺑِﺖ‪.‬‬
‫ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳊِﺼﺎﺭ ‪ِ :‬ﺇﻧ‪‬ﻤﺎ ‪‬ﺳﹶﺄ ﹶﻝ ﺃﹶﻥ ﻳ‪‬ﺤﻴِﻲ ﺍﷲ ﺍﳌﹶﻮﺗ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ‪‬ﻳﺪ‪‬ﻳ ِﻪ ﹶﻓِﻠﻬ‪‬ﺬﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﺍﳉﹶﻮﺍﺏ " ﹶﻓﺼ‪‬ﺮ ‪‬ﻫ ‪‬ﻦ ِﺇﻟﹶﻴﻚ"‬
‫ﻼ ﺻـﺎِﻟﺤ‪‬ﺎ ﻛـﺎ ﹶﻥ‬ ‫‪ .‬ﻭ ‪‬ﺣﻜﹶﻰ ﺍﺑﻦ ﺍﻟﺘ‪‬ﲔ ﻋ‪‬ﻦ ﺑ‪‬ﻌﺾ ﻣ‪‬ﻦ ﻻ ﺗ‪‬ﺤﺼِﻴﻞ ﻋِﻨﺪﻩ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺃﹶﺭﺍ ‪‬ﺩ ِﺑﻘﹶﻮِﻟ ِﻪ ‪" :‬ﻗﹶﻠﺒِﻲ " ‪‬ﺭﺟ‪‬ـ ﹰ‬
‫ﻚ‪.‬‬
‫ﻳ‪‬ﺼﺤ‪‬ﺒ ‪‬ﻪ ‪‬ﺳﹶﺄﹶﻟ ‪‬ﻪ ﻋ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻚ ‪‬ﻣ‪‬ﺘ ﹶﻄ ‪‬ﺮﻓﹰﺎ ِﺇﻟﹶـﻰ ﺍﻷَﻧﺒِﻴـﺎﺀ‬
‫ﻚ ‪ ،‬ﺃﹶﻱ ﻟﹶﻮ ﻛﺎ ﹶﻥ ﺍﻟﺸ‪ ‬‬‫ﺸ ‪‬‬ ‫ﻚ ﻧ‪‬ﺤ ‪‬ﻦ ﹶﻓﺈِﺑﺮﺍﻫِﻴﻢ ﺃﹶﻭﻟﹶﻰ ﺃﹶﻥ ﻻ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬‬
‫ﻭﻗِﻴ ﹶﻞ ﻣ‪‬ﻌﻨﺎ ‪‬ﻩ ِﺇﺫﺍ ﻟﹶﻢ ‪‬ﻧ ‪‬‬
‫ﺿﻌ‪‬ﺎ ﻣِﻨ ‪‬ﻪ‬
‫ﻚ ﺗ‪‬ﻮﺍ ‪‬‬
‫ﻚ ‪ .‬ﻭِﺇﻧ‪‬ﻤﺎ ﻗﺎ ﹶﻝ ﹶﺫِﻟ ‪‬‬
‫ﺸ ‪‬‬
‫ﻚ ﻓﺎﻋﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﻢ ‪‬ﻳ ‪‬‬
‫ﹶﻟﻜﹸﻨﺖ ﺃﹶﻧﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ِﻪ ﻣِﻨﻬ‪‬ﻢ ‪ ،‬ﻭﻗﹶﺪ ‪‬ﻋﻠِﻤﺘ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ﻟﹶﻢ ﹶﺃ ‪‬ﺷ ‪‬‬
‫‪ ،‬ﺃﹶﻭ ﻣِﻦ ﻗﹶﺒﻞ ﹶﺃﻥ ﻳ‪‬ﻌﻠِﻤ ‪‬ﻪ ﺍﷲ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ﺃﹶﻓﻀ‪‬ﻞ ﻣِﻦ ﺇِﺑﺮﺍﻫِﻴﻢ‪.‬‬
‫ﻱ ‪ِ :‬ﺇﻧ‪‬ﻤﺎ ﺻﺎ ‪‬ﺭ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﻣِﻦ ﺇِﺑﺮﺍﻫِﻴﻢ ﻟِﻤﺎ ﻋﺎﻧ‪‬ﻰ ﻣِﻦ ﺗ‪‬ﻜﺬِﻳﺐ ﻗﹶﻮﻣﻪ ﻭ ‪‬ﺭﺩ‪‬ﻫﻢ ‪‬ﻋﻠﹶﻴ ِﻪ ﻭ‪‬ﺗ ‪‬ﻌﺠ‪‬ﺒﻬﻢ ﻣِﻦ‬ ‫ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﳉﹶﻮ ِﺯ ‪‬‬
‫ﺃﹶﻣﺮ ﺍﻟﺒ‪‬ﻌﺚ ﻓﹶﻘﺎ ﹶﻝ ‪ :‬ﺃﹶﻧﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﺃﹶﻥ ﺃﹶﺳﺄﹶﻝ ﻣﺎ ‪‬ﺳﹶﺄﻝﹶ ﺇِﺑﺮﺍﻫِﻴﻢ ‪ِ ،‬ﻟ ‪‬ﻌﻈِﻴ ِﻢ ﻣﺎ ‪‬ﺟﺮ‪‬ﻯ ﻟِﻲ ‪‬ﻣ ‪‬ﻊ ﻗﹶﻮﻣِﻲ ﺍﳌﹸﻨ ِﻜﺮِﻳ ‪‬ﻦ ﻹِﺣﻴـﺎ ِﺀ‬
‫ﻚ‪.‬‬‫ﺍﳌﹶﻮﺗ‪‬ﻰ ﻭِﻟﻤ‪‬ﻌ ِﺮﻓﹶﺘِﻲ ِﺑﺘ‪‬ﻔﻀِﻴ ِﻞ ﺍﷲ ﻟِﻲ ‪ ،‬ﻭﹶﻟﻜِﻦ ﻻ ﺃﹶﺳﺄﹶﻝ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻚ ﺇِﺑﺮﺍﻫِﻴﻢ ِﺑﹶﺄ ﱠﻥ ﺍﷲ ﻳ‪‬ﺤﻴِﻲ ﺍﳌﹶﻮﺗ‪‬ﻰ ‪ ،‬ﻭﹶﻟﻜِﻦ ﺃﹶﺭﺍ ‪‬ﺩ ﹸﻃﻤ‪‬ﺄﻧِﻴﻨ‪‬ﺔ ﺍﻟﻘﹶﻠـﺐ ﻭﺗ‪‬ـﺮﻙ ﺍﳌﹸﻨﺎ ‪‬ﺯﻋ‪‬ـﺔ‬ ‫ﺸ ‪‬‬
‫ﻭﻗﺎ ﹶﻝ ﻋِﻴﺎﺽ ‪ :‬ﻟﹶﻢ ‪‬ﻳ ‪‬‬
‫ﺼ ﹶﻞ ﹶﻟ ‪‬ﻪ ﺍﻟﻌِﻠﻢ ﺍ َﻷﻭ‪‬ﻝ ِﺑ ‪‬ﻮﻗﹸﻮ ِﻋ ِﻪ ‪ ،‬ﻭﺃﹶﺭﺍ ‪‬ﺩ ﺍﻟﻌِﻠﻢ ﺍﻟﺜﹼﺎﻧِﻲ ِﺑﻜﹶﻴ ِﻔ‪‬ﻴِﺘ ِﻪ ﻭﻣ‪‬ﺸﺎ ‪‬ﻫﺪ‪‬ﺗﻪ‪.‬‬‫ﺤ‪‬‬
‫ِﻟﻤ‪‬ﺸﺎ ‪‬ﻫ ‪‬ﺪ ِﺓ ﺍﻹِﺣﻴﺎﺀ ﹶﻓ ‪‬‬
‫ﻚ َﻷ ﱠﻥ ﺍﻟ ‪‬ﻌﻠﹸﻮﻡ ﻗﹶﺪ ‪‬ﺗﺘ‪‬ﻔﺎﻭﺕ ﻓِﻲ ﹸﻗﻮ‪‬ـﺎ ﻓﹶـﺄﹶﺭﺍ ‪‬ﺩ‬
‫ﻭﻳ‪‬ﺤ‪‬ﺘﻤ‪‬ﻞ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳﹶﺄ ﹶﻝ ﺯِﻳﺎﺩ‪‬ﺓ ﺍﻟ‪‬ﻴﻘِﲔ ﻭﺇِﻥ ﻟﹶﻢ ‪‬ﻳﻜﹸﻦ ﻓِﻲ ﺍ َﻷﻭ‪‬ﻝ ‪‬ﺷ ‪‬‬
‫‪٢٧٥‬‬
‫ﺍﻟ‪‬ﺘ ‪‬ﺮﻗﱢﻲ ﻣِﻦ ﻋِﻠﻢ ﺍﻟ‪‬ﻴﻘِﲔ ِﺇﻟﹶﻰ ﻋ‪‬ﲔ ﺍﻟ‪‬ﻴﻘِﲔ 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
‫ﺟﻮﺍﺑ‪‬ﺎ 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 ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺻ ‪‬ﺪ ‪‬ﺭ ِﻣ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ -‬ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ‪‬‬
‫ﻚ‪ :‬ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪ -‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﹶﻠ ِ‬
‫ﺏ ِﺯ ‪‬ﺩﻧِﻲ‬
‫ﻚ ِﻟ ﹶﻘ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ } :‬ﻭﹸﻗ ﹾﻞ ‪‬ﺭ ‪‬‬ ‫‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺷﻜ‪‬ﺎ‪ ،‬ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﹶﻃﹶﻠﺒ‪‬ﺎ ﻟِ ‪‬ﻤﺰِﻳ ِﺪ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑﻪِ‪ِ ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﻣ‪ ‬ﹾﺄﻣ‪‬ﻮ ‪‬ﺭ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﻚ ِﺑ ﹶﻄﺮِﻳ ِﻖ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎ ﹶﻛﹶﻠ ِﺔ‪.‬‬ ‫ﺸ ‪‬‬ ‫ِﻋ ﹾﻠﻤ‪‬ﺎ{ ]ﻃﻪ‪ [١١٤ :‬ﻭﹸﺃ ﹾﻃِﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑﻪِ‪ ،‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻋِﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ﻟﹶـ ‪‬ﻢ ﹶﺃﺷ‪‬ـﻚ‪،‬‬ ‫ﻚ ‪‬ﻣ‪‬ﺘ ﹶﻄ ‪‬ﺮﻗﹰﺎ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹶﻟ ﹸﻜ‪‬ﻨ ‪‬‬ ‫ﺸ ‪‬‬‫ﻱ‪ :‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﻟ ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟِﺈﻣ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ِﻤ ‪‬ﺰ ‪‬‬
‫ﺼﺪ‪‬ﻭ ِﺭ ِﻩ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺧﻴ‪‬ـ ‪‬ﺮ ‪‬ﻭﻟﹶـ ِﺪ‬‫ﺿﻌ‪‬ﺎ‪ ،‬ﹶﺃ ‪‬ﻭ ِﻟ ‪‬‬ ‫ﺴ ِﻪ ‪‬ﺗﻮ‪‬ﺍ ‪‬‬ ‫ﻓﹶﺎ ‪‬ﻋﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻛ ﹶﺬِﻟﻚ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ‪‬ﺢ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫ﲔ ِﺇﻟﹶﻰ ‪‬ﻋ‪‬ﻴ ِﻦ ﺍﹾﻟ‪‬ﻴ ِﻘﲔِ‪ ،‬ﹶﺃ ‪‬ﻭ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻟﻤ‪‬ﺎ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﺞ ‪‬ﻋﻠﹶـﻰ‬
‫ﺴﻠﹶﺎﻡ‪ ،‬ﹶﻓﻠِﻠ‪‬ﺘ ‪‬ﺮﻗﱢﻲ ِﻣ ‪‬ﻦ ِﻋ ﹾﻠ ِﻢ ﺍﹾﻟ‪‬ﻴ ِﻘ ِ‬
‫ﺁ ‪‬ﺩ ‪‬ﻡ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﺳﺆ‪‬ﺍ ﹸﻝ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺐ‬
‫ﺨﻄﱠﺎِﺑ ‪‬ﻲ‪ :‬ﻣ‪‬ـ ﹾﺬ ‪‬ﻫ ‪‬‬‫ﺤ ‪‬ﻪ ﻣ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬ ‫ﺿﻴ ‪‬‬ ‫ﻚ ِﻟ‪‬ﻴ ﹾﻈ ‪‬ﻬ ‪‬ﺮ ‪‬ﺩﻟِﻴﹸﻠ ‪‬ﻪ ِﻋﻴ‪‬ﺎﻧ‪‬ﺎ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮ ِ‬
‫ﺐ ﹶﺫِﻟ ‪‬‬
‫ﺖ ﹶﻃﹶﻠ ‪‬‬‫ﺤﻴِﻲ ‪‬ﻭ‪‬ﻳﻤِﻴ ‪‬‬ ‫ﲔ ِﺑﹶﺄ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺍﻟﹾ ‪‬ﻤ ‪‬‬
‫ﺴﻪِ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻋﻠﹶـﻰ‬‫ﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﺸ ‪‬‬ ‫ﻑ ﺑِﺎﻟ ‪‬‬ ‫ﺲ ﻓِﻲ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﻫﺬﹶﺍ ﺍ ‪‬ﻋِﺘﺮ‪‬ﺍ ‪‬‬ ‫ﻀ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨ ﹾﻔﺲِ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺿ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟ ‪‬ﻬ ‪‬‬‫ﺚ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬ ‫ﺤﺪِﻳ ِ‬‫‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺐ ﻓِﻲ ﻗﹸـ ‪‬ﺪ ‪‬ﺭ ِﺓ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﻚ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺗ ‪‬‬ ‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹸﻛ ﱢﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ِ :‬ﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺷ ‪‬‬ ‫ﺸ ‪‬‬ ‫ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴﻢ‪ ،‬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 ‪‬ﺮﺗ‪‬ﺎ ‪‬‬ ‫ﺸ ‪‬‬ ‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻠﹶﻰ ِﺇ ‪‬ﺣﻴ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﻰ‪ ،‬ﹶﻓِﺈ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﺑﹶﺄ ﹾﻥ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺐ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟ ِﻌ ﹾﻠﻢِ‪ ،‬ﻭ‪‬ﺍﺳ‪‬ـِﺘﻔﹶﺎ ‪‬ﺩ ِﺓ ‪‬ﻣ ‪‬ﻌ ِﺮﻓﹶـ ِﺔ ﹶﻛ‪‬ﻴ ِﻔﻴ‪‬ـ ِﺔ‬ ‫ﺸﻚ‪ ،‬ﹶﻟ ِﻜ ‪‬ﻦ ِﻣ ‪‬ﻦ ِﻗ‪‬ﺒ ِﻞ ﹶﻃﹶﻠ ِ‬ ‫ﺽ ِﻣ ‪‬ﻦ ِﺟ ‪‬ﻬ ِﺔ ﺍﻟ ‪‬‬ ‫ِﻗ‪‬ﺒ ِﻞ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺻ ﹲﻞ‬
‫ﺠ ‪‬ﺪ ‪‬ﻩ ِﺑ ِﻌ ﹾﻠ ِﻢ ﺍﹾﻟﹸﺄ ‪‬ﻣِﻨ‪‬ﻴﺔِ‪ ،‬ﻭ‪‬ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ِﻦ ﺣ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟ ﱡﻄ ‪‬ﻤ ﹾﺄﻧِﻴ‪‬ﻨ ِﺔ ِﺑ ِﻌ ﹾﻠ ِﻢ ﺍﹾﻟ ﹶﻜ‪‬ﻴ ِﻔ‪‬ﻴ ِﺔ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﺲ ‪‬ﺗ ِ‬ ‫ﺍﹾﻟِﺈ ‪‬ﺣﻴ‪‬ﺎﺀِ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬‬
‫ﻕ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟِﺎﺳ‪‬ـِﺘ ‪‬ﺪﻟﹶﺎ ِﻝ‬ ‫ﺐ ﺍﹾﻟِﺈﳝ‪‬ﺎ ﹶﻥ ِﺣﺴ‪‬ﺎ ‪‬ﻭ ِﻋﻴ‪‬ﺎﻧ‪‬ﺎ‪ِ ،‬ﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻓ ‪‬ﻮ ‪‬‬ ‫ﺚ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻉ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻗِﻴ ﹶﻞ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻪ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﻃﹶﻠ ‪‬‬
‫ﻭ‪‬ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫ﺨ‪‬ﺒ ‪‬ﺮ ﻛﹶﺎﹾﻟ ‪‬ﻤﻌ‪‬ﺎ‪‬ﻳ‪‬ﻨ ِﺔ«‬
‫ﺲ ﺍﹾﻟ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪» :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬‫ﺨﻮ‪‬ﺍ ِﻃﺮ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺱ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ِﺪ ﹸﻝ ﻟﹶﺎ ‪‬ﺗﺰ‪‬ﻭ ﹸﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻮﺳ‪‬ﺎ ِﻭ ‪‬‬
‫ﻭ‪‬ﺍﻟﹾ ‪‬ﻤ ‪‬‬
‫" ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ‪.‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻛ ‪‬ﻤ ِﻞ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﻓِﻲ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﺒ ِﺔ ﺍﻟ‪‬ﺘ ‪‬ﻮﺣِﻴﺪِ‪ ،‬ﻭ ‪‬ﻣﻘﹶﺎ ِﻡ ﺍﻟ‪‬ﺘ ﹾﻔﺮِﻳ ِﺪ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ِﺑ ‪‬ﻤﺘ‪‬ﺎ‪‬ﺑ ‪‬ﻌِﺘ ِﻪ‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬ ‫‪‬ﻭِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻋﻠﹶ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺸﻚ‪ ،‬ﻭﻫ‪‬ـ ‪‬ﻮ ﻣِـ ‪‬ﻦ‬ ‫ﺸﻚ‪‬؟ ِﺇ ﹾﺫ ﹶﻟ ‪‬ﻮ ﺟ‪‬ﺎ ‪‬ﺯ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺼ ‪‬ﻮ ‪‬ﺭ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﻒ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺴ‪‬ﺘﻘِﻴﻢِ‪ ،‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﻃﺮِﻳ ِﻘ ِﻪ ﺍﹾﻟ ﹶﻘ ِﻮ ِﱘ ‪‬ﻭ ‪‬ﺳﺒِﻴِﻠ ِﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ‪ .‬ﻭ‪‬ﺍﹾﻟﺤ‪‬ﺎ ﹸﻝ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺑِﺎﻟ ‪‬ﺪﻟِﻴ ِﻞ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮﻫ‪‬ﺎِﻧ ‪‬ﻲ‬‫ﲔ ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬‫ﺤ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠﺎ ِﺣ ِﻘ ‪‬‬ ‫ﲔ ﹶﻟﺠ‪‬ﺎ ‪‬ﺯ ﹶﻟﻨ‪‬ﺎ ﺑِﺎﹾﻟﹶﺄﻭ‪‬ﻟﹶﻰ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫ﲔ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﺒ‪‬ﻮ ِﻋ ‪‬‬‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺼ‪‬ﻮ ِﻣ ‪‬‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﹾﻟﺨ‪‬ﻠِﻴ ِﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﺎِﻧﻲ‪ ،‬ﻭﺇِﻳﺼ‪‬ﺎِﻟ ِﻪ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟﹾ ‪‬ﻤﻘﹶﺎ ِﻡ ﺍﻟِﺎ ﹾﻃ ِﻤﹾﺌﻨ‪‬ﺎِﻧﻲ‪ ،‬ﻭ‪‬ﺍﹾﻟﺤ‪‬ﺎ ِﻝ ﺍﹾﻟ ‪‬ﻌﻴ‪‬ﺎِﻧ ‪‬ﻲ‪.‬‬ ‫ﺸ ‪‬‬ ‫‪‬ﻧ ﹾﻔ ‪‬ﻲ ﺍﻟ ‪‬‬

‫‪ - ٢٧٦‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(١٣٣ /٦‬‬

‫‪١٧٣‬‬
 ‫ﺾ ﺍﻟﹾـﹸﺄﻣ‪‬ﻮ ِﺭ‬ ‫ﺸ ِﺮ‪‬ﻳ ِﺔ ﻓِﻲ ‪‬ﺑﻌ‪‬ـ ِ‬ ‫ﺠِﺒﱠﻠ ِﺔ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫) ‪‬ﻭ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹸﻮﻃﹰﺎ( ﻓﹶﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺃﹶ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ِﺑ ‪‬ﻤ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ﺍﹾﻟ ِ‬
‫ﻚ ﺍﹾﻟ ِﻤﺤ‪‬ﺎﻝِ‪ ،‬ﹶﻓِﺈﻧ‪‬ﺎ ﻣ‪‬ـ ﹾﺄﻣ‪‬ﻮﺭ‪‬ﻭ ﹶﻥ ِﺑ ‪‬ﻤﺘ‪‬ﺎ‪‬ﺑﻌ‪‬ـ ِﺔ‬ ‫ﺸ ‪‬ﲑ ِﺓ ﺍﻟﹾ ﹶﻘ ِﻮ‪‬ﻳﺔِ‪ ،‬ﹶﻓ‪‬ﻴﺠ‪‬ﻮ ‪‬ﺯ ﹶﻟﻨ‪‬ﺎ ِﻣﹾﺜ ﹸﻞ ﹶﺫِﻟ ‪‬‬
‫ﻀﺮ‪‬ﻭ ِﺭ‪‬ﻳ ِﺔ ‪‬ﻳﻤِﻴ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟِﺎ ‪‬ﺳِﺘﻌ‪‬ﺎ‪‬ﻧ ِﺔ ﺑِﺎﹾﻟ ‪‬ﻌ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺏ‪.‬‬ ‫ﺼﻮ‪‬ﺍ ِ‬‫ﺏ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬‫ﺏ ﺍﹾﻟﹶﺄ ‪‬ﺭﺑ‪‬ﺎ ِ‬
‫ﺏ ‪‬ﻣ ‪‬ﻊ ﺍﻟِﺎ ‪‬ﻋِﺘﻤ‪‬ﺎ ِﺩ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ ‪‬‬ ‫ﺏ ﺍﹾﻟ ﹶﻜﻤ‪‬ﺎ ِﻝ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻌﱡﻠ ِﻖ ﺑِﺎﹾﻟﹶﺄ ‪‬ﺳﺒ‪‬ﺎ ِ‬
‫ﹶﺃ ‪‬ﺭﺑ‪‬ﺎ ِ‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ‬
‫ﻚ ﹶﻟ ‪‬ﺮ ‪‬ﺟ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪ } :‬ﻭﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬ﺭ ‪‬ﻫ ﹸﻄ ‪‬‬‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺣﻜﹶﺎ‪‬ﻳ ﹰﺔ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻡ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﺤ ِﻤﻴ‪‬ـﺎ ‪‬ﻭ ‪‬ﻣ ﹶﻜ ‪‬ﺮﻣ‪‬ـﺎ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ -‬ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌ ﱠﻈﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﻚ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ ‪ -‬‬ ‫ِﺑ ‪‬ﻌﺰِﻳ ٍﺰ{ ]ﻫﻮﺩ‪ [٩١ :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺠ ‪‬ﺪ ‪‬ﻙ ‪‬ﻳﺘِﻴﻤ‪‬ﺎ ﻓﹶﺂﻭ‪‬ﻯ{ ]ﺍﻟﻀﺤﻰ‪ [٦ :‬ﻭﹶﻟ ‪‬ﻮ‬ ‫ﺐ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮﻩِ‪ ،‬ﻭ‪ِ‬ﺇﹶﻟ‪‬ﻴ ِﻪ ﺍﹾﻟِﺈﳝ‪‬ﺎ ُﺀ ﻓِﻲ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪} :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ِﻟ ﹸﻘ ‪‬ﺮِﺑ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫ﻉ ِﺇﻟﹶـﻰ‬‫ﺐ ﹶﺃ ‪‬ﻭ ﺳ‪‬ﺎ ٍ‬‫ﻉ ﺑِﺎﻟ ﱠﻄﹶﻠ ِ‬ ‫ﻱ‪ِ :‬ﻣ ﹾﻘﺪ‪‬ﺍ ‪‬ﺭ ﻃﹸﻮ ِﻝ ‪‬ﺯ ‪‬ﻣ ِﻦ ﹸﻟ‪‬ﺒﺜِ ِﻪ ‪‬ﻭﺟ‪‬ﺎ َﺀﻧِﻲ ﺩ‪‬ﺍ ٍ‬‫ﻒ ﹶﺃ ‪‬‬
‫ﺚ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫ﺠ ِﻦ ﻃﹸﻮ ﹶﻝ ﻣ‪‬ﺎ ﹶﻟِﺒ ﹶ‬
‫ﺴ‪‬‬ ‫ﺖ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﹶﻟِﺒﹾﺜ ‪‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟﺴ‪‬ـﻠﹶﺎ ‪‬ﻡ‬
‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺠﻮ‪‬ﺍ ِﺯ‪ .‬ﻟﹶ ِﻜ ‪‬ﻦ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫ﺝ ‪‬ﻋ ‪‬ﻤﻠﹰﺎ ﺑِﺎﹾﻟ ‪‬‬
‫ﺨﺮ‪‬ﻭ ‪‬‬ ‫ﺕ ﺍﹾﻟ ‪‬‬‫ﺖ ﺍﻟﺪ‪‬ﺍ ِﻋ ‪‬ﻲ( ‪ .‬ﹶﺃﻱ‪ ‬ﻭﹶﻟﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﺭ ‪‬‬
‫ﺝ )ﹶﻟﹶﺄ ‪‬ﺟ‪‬ﺒ ‪‬‬
‫ﺨﺮ‪‬ﻭ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻚ‬
‫ﺤ ﹾﻜ ِﻢ ‪‬ﺗ ﹶﻘﻀ‪‬ﻴ ِﻪ ﹶﺫﻟِﻚ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪} :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻩ‪ ‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺭﺟِـ ‪‬ﻊ ِﺇﻟﹶـﻰ ‪‬ﺭﺑ‪‬ـ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬ﺮ ِﻟ ‪‬‬
‫‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﻩ ﺍﹾﻟﺒ‪‬ـ ‪‬ﺮﺍ َﺀ ﹸﺓ ِﻣﻤ‪‬ـﺎ‬
‫ﻚ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎ ِﻡ ِﻣ ‪‬ﻤ ‪‬ﻦ ﹶﻗ ‪‬‬
‫ﻓﹶﺎ ‪‬ﺳﹶﺄﹾﻟ ‪‬ﻪ{ ]ﻳﻮﺳﻒ‪ِ [٥٠ :‬ﺇﻟﹶﻰ ﺁ ِﺧ ِﺮ ِﻩ ‪‬ﻭ ‪‬ﺭ‪‬ﺑﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ‪‬ﺘ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓِﻲ ‪‬ﻣﺮ‪‬ﺍ ِﻡ ﺫﹶِﻟ ‪‬‬
‫ﺐ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ‪‬ﻋﻠﹶﻰ ِﺟ ‪‬ﻬ ِﺔ ﺍﻟ‪‬ﺘ ‪‬ﻌﻈِﻴ ِﻢ ﻭ‪‬ﺍﻟﹾـِﺈ ﹾﻛﺮ‪‬ﺍﻡِ‪ ،‬ﹶﺃﻟﹶـﺎ‬ ‫ﺴ‪‬ﻨ ِﺔ ﺍﹾﻟ ‪‬ﻌﻮ‪‬ﺍﻡ‪ِ ،‬ﻟ‪‬ﻴﻘﹶﺎِﺑ ﹶﻞ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ﺍ ‪‬ﺷ‪‬ﺘ ِﻬ ‪‬ﺮ ﻓِﻲ ‪‬ﺣ ﱢﻘ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ِﻡ ‪‬ﻋﻠﹶﻰ ﹶﺃﹾﻟ ِ‬
‫ﲔ ﻓِﻲ ﹶﻃﺮِﻳﻖٍ‪ ،‬ﹶﻓﻤ‪‬ـ ‪‬ﺮ‬ ‫ﺕ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺾ ﹸﺃ ‪‬ﻣﻬ‪‬ﺎ ِ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ -‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹶﻜﱢﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪‬ﺗﺮ‪‬ﻯ »ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -‬‬
‫ﺕ "‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ‬ ‫ﺝ ﺍﻟﻄﱠﺎ ِﻫﺮ‪‬ﺍ ِ‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ‪ِ " :‬ﺇ ﱠﻥ ‪‬ﻫﺬِ ِﻩ ﹸﻓﻠﹶﺎ‪‬ﻧ ﹸﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺯﻭ‪‬ﺍ ِ‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎِﺑﻲ‪ ‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬‬
‫ﺠﺮ‪‬ﻯ ﺍﻟ ‪‬ﺪ ِﻡ« "‪.‬‬ ‫ﺠﺮِﻱ ِﻣ ِﻦ ﺍ‪‬ﺑ ِﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻣ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ﹶﻟ‪‬ﻴ ‪‬‬‫ﻚ ﹶﻇ ‪‬ﻦ ﺍﻟﺴ‪‬ﻮﺀِ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ " :‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﺃ‪‬ﻳ ﹶﻈ ‪‬ﻦ ﻓِﻴ ‪‬‬
‫ﺴﻠﹶﺎﻡ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮﻛﹶـ ‪‬ﻪ ﺍﻟِﺎﺳ‪‬ـِﺘ ‪‬ﻌﺠ‪‬ﺎ ﹶﻝ‬
‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬‫ﺻ‪‬ﺒ ‪‬ﺮ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺸِﺘ ‪‬ﻲ ‪ -‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪ :‬ﻫ ‪‬ﻮ ‪‬ﻣ‪‬ﺒِﻨ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ِﺇ ‪‬ﺣﻤ‪‬ﺎ ِﺩ ِﻩ ‪‬‬‫ﻗﹶﺎ ﹶﻝ ﺍﻟﺘ‪‬ﻮ ِﺭِﺑ ‪‬‬
‫ﺚ ‪‬ﺗ‪‬ﻨﺒِﻴﻬ‪‬ـﺎ ‪‬ﻋﻠﹶـﻰ ﹶﺃ ﱠﻥ‬
‫ﺤﺪِﻳ ِ‬ ‫ﺿ ‪‬ﻤ ِﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺲ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺇ ﱠﻥ ﻓِﻲ ِ‬ ‫ﺤ‪‬ﺒ ِ‬‫ﺠ ِﻦ ‪‬ﻣ ‪‬ﻊ ﺍ ‪‬ﻣِﺘﺪ‪‬ﺍ ِﺩ ‪‬ﻣ ‪‬ﺪ ِﺓ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬‬
‫ﺨﺮ‪‬ﻭﺝِ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬ ‫ﺑِﺎﹾﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻳ ﹾﻄ ‪‬ﺮﹸﺃ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﺴﻠﹶﺎﻡ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ِﺑ ‪‬ﻤﻜﹶﺎ ٍﻥ ﻟﹶﺎ ‪‬ﻳﻨ‪‬ﺎ ِﺯﹸﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻴ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ‪‬‬ ‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬‫ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ َﺀ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺖ‪ :‬ﻫﺬﹶﺍ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺮ ‪‬ﺭﻧ‪‬ﺎ ‪‬ﻩ ِﻣ ‪‬ﻦ‬ ‫ﺴﺒ‪‬ﻮ ‪‬ﻩ ‪‬ﺳ‪‬ﻴﹶﺌ ﹰﺔ‪ .‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺼﺔﹰ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﻚ ‪‬ﻣ‪‬ﻨ ﹶﻘ ‪‬‬‫ﺸﺮِ‪ ،‬ﹶﻓﻠﹶﺎ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﺍ ﹶﺫِﻟ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺣﻮ‪‬ﺍ ِﻝ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻄ ‪‬ﺮﹸﺃ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪.‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻁ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﻀ‪‬ﻴ ِﺔ ‪‬ﺳ‪‬ﻴ ِﺪﻧ‪‬ﺎ ﻟﹸﻮ ٍ‬ ‫ﹶﻗ ِ‬
‫ﺠ ِﺮ ِﻩ ‪‬ﻭِﻗﻠﱠـ ِﺔ‬ ‫ﻀ‪‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪ِ -‬ﺑ‪‬ﺘ ‪‬‬ ‫ﺲ ِﺇ ‪‬ﺧﺒ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻋ ‪‬ﻦ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ﺎ ‪ -‬‬ ‫ﻚ‪ :‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﹶﻟ‪‬ﻴ ‪‬‬‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﹶﻠ ِ‬
‫ﺐ‬
‫ﺝ ِﻟ‪‬ﻴﺰ‪‬ﻭ ﹶﻝ ﻋ‪‬ـ ‪‬ﻦ ﹶﻗﻠﹾـ ِ‬ ‫ﺨﺮ‪‬ﻭ ِ‬ ‫ﺴﻠﹶﺎﻡ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ِﻛ ِﻪ ﺍﻟِﺎ ‪‬ﺳِﺘ ‪‬ﻌﺠ‪‬ﺎ ﹶﻝ ﺑِﺎﹾﻟ ‪‬‬‫ﺡ ﻳ‪‬ﻮ ‪‬ﺳﻒ‪ ‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺻ‪‬ﺒ ِﺮﻩِ‪ ،‬ﺑ ﹾﻞ ﻓِﻴ ِﻪ ‪‬ﺩﻟﹶﺎﹶﻟ ﹲﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﺪ ِ‬
‫‪‬‬
‫ﺸﻜﹸﻮ ٍﻙ‪ .‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ‪ .‬ﻭ ‪‬ﻫﻮ‪ِ ‬ﺑ ‪‬ﻌ‪‬ﻴِﻨ ِﻪ ﹶﻛﻤ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻟﹶﺎ‬ ‫ﺸﺔِ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﺑ ‪‬ﻌ‪‬ﻴ ِﻦ ‪‬ﻣ ‪‬‬
‫ﻚ ﻣ‪‬ﺎ ﺍ‪‬ﺗ ِﻬ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟﻔﹶﺎ ِﺣ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ِﺟ ‪‬ﻬ ِﺔ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ِﻙ ﺍﹾﻟ ‪‬ﻮﺳ‪‬ـﺎِﺋﻂﹶ‪،‬‬‫ﺴﻠﹶﺎﻡ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺼﲑِ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫ﺨﻔﹶﻰ‪ ،‬ﻭﻗِﻴ ﹶﻞ‪ :‬ﺑ ﹾﻞ ﻓِﻴ ِﻪ ِﺇﺷ‪‬ﺎ ‪‬ﺭﹲﺓ ِﺇﻟﹶﻰ ‪‬ﺗ ﹾﻘ ِ‬ ‫‪‬ﻳ ‪‬‬
‫‪٢٧٧‬‬
‫ﺽ ﹸﻛ ﱠﻞ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻩ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪.‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹶﻔ ‪‬ﻮ ‪‬‬
‫ــــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺃﻭ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻏﺎﺭ‬

‫‪ - ٢٧٧‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(٣٦٤٠ /٩‬‬

‫‪١٧٤‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺑ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻧﺤ‪‬ـ ‪‬ﻦ ِﻋﻨ‪‬ـ ‪‬ﺪ‬ ‫ﺴ‪‬ﻴﺐِ‪ ،‬ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎﺏٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ‪‬ﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍ ﹸﳌ ‪‬‬
‫ﺖ‪ِ :‬ﻟ ‪‬ﻤ ‪‬ﻦ‬
‫ﺼ ٍﺮ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺐ ﹶﻗ ‪‬‬
‫ﺿﹸﺄ ِﺇﻟﹶﻰ ﺟ‪‬ﺎِﻧ ِ‬
‫ﳉ‪‬ﻨﺔِ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ﺗ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ ،‬ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺑ‪‬ﻴﻨ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﻧ‪‬ﺎِﺋ ‪‬ﻢ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘﻨِﻲ ﻓِﻲ ﺍ ﹶ‬
‫ﻚ ﹶﺃﻏﹶﺎ ‪‬ﺭ ﻳ‪‬ﺎ‬
‫ﺖ ‪‬ﻣ ‪‬ﺪِﺑﺮ‪‬ﺍ‪ ،‬ﹶﻓ‪‬ﺒﻜﹶﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺏ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮﺕ‪ ‬ﹶﻏ‪‬ﻴ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﹶﻓ ‪‬ﻮﱠﻟ‪‬ﻴ ‪‬‬
‫ﳋﻄﱠﺎ ِ‬
‫ﺼﺮ‪‬؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ِ :‬ﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍ ﹶ‬ ‫‪‬ﻫﺬﹶﺍ ﺍﻟ ﹶﻘ ‪‬‬
‫‪٢٧٨‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ "‬
‫ﻣﺮﺍﻋﺎﺓ ﺧﻮﺍﻃﺮ ﺍﻷﺣﺒﺔ ﺧﻴﻞ ﺍﻟﻮﺩﺍﺩ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﻧﻮﺍﺯﻋﻬﻢ ﺣﺒﻞ ﺍﻟﻘﻴﺎﺩ‪ ،‬ﻭﺑﻨﺎﺀ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻭﲨﺎﻋﺎﺕ ﺍﳊـﻖ‬
‫ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ }ﹶﻓ ‪‬ﻤﻦ‪ ‬ﺷ‪‬ﺎ َﺀ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﹶﻓ ﹾﻠ‪‬ﻴ 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 ﻣﺴﺘﻮﻳﺎ‪‬ﻢ ﻭﻗﺪﺭﺍ‪‬ﻢ‪ ،‬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 ‪‬ﻋﻨ‪‬ـﻪ‪ ،‬ﻗﹶـﺎ ﹶﻝ‪:‬‬
‫ﻓﻴﻮﺍﺟﻬﻪ ﺑﺬﻟﻚ‪ ،‬ﻭﻳﻌﻠﻢ ﺿﻌﻒ ﻏﲑﻩ ﻋﻦ ﺍﻹﻣﺎﺭﺓ ﻓﻴﻌﺮﺽ ﻋﻨﻪ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺭ ِ‬
‫ﻼ ِﻥ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮﻣِﻲ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻦ‪ :‬ﺃﹶ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻵﺧ‪‬ـ ‪‬ﺮ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹶ‬
‫‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺹ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ«‪.٢٧٩‬‬ ‫ِﻣﹾﺜﹶﻠﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ» :‬ﺇﻧ‪‬ﺎ ﹶﻻ ‪‬ﻧﻮ‪‬ﻟﱢﻲ ‪‬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 ﻓﻌ‪‬ـ ‪‬ﻦ‬
‫ﺥ ‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ ‪‬ﻤ‪‬ﻴ ٍﺮ ‪ -‬ﻗﹶـﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺣﺴِـ‪‬ﺒ ‪‬ﻪ ‪-‬‬ ‫ﺱ ‪‬ﺧﹸﻠﻘﹰﺎ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻟِﻲ ﹶﺃ ‪‬‬ ‫ﺴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﹶﺃ‪‬ﻧﺲٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻼ ﹶﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ‬
‫ﺼﹶ‬‫ﻀ ‪‬ﺮ ﺍﻟ ‪‬‬
‫ﺐ ِﺑﻪِ‪ ،‬ﹶﻓ ‪‬ﺮ‪‬ﺑﻤ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﹶﻓﻄِﻴﻤ‪‬ﺎ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ‪‬ﻴﺮٍ‪ ،‬ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹶﻞ ﺍﻟ‪‬ﻨ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ« ‪‬ﻧ ‪‬ﻐ ‪‬ﺮ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻠ ‪‬ﻌ ‪‬‬
‫‪٢٨٠‬‬
‫ﺼﻠﱢﻲ ِﺑﻨ‪‬ﺎ "‬ ‫ﻀﺢ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ‪‬ﻭ‪‬ﻧﻘﹸﻮ ‪‬ﻡ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺲ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬‫ﺤ‪‬ﺘ ‪‬ﻪ ﹶﻓ‪‬ﻴ ﹾﻜ‪‬ﻨ ‪‬‬
‫ﻁ ﺍﱠﻟﺬِﻱ ‪‬ﺗ ‪‬‬ ‫ﻓِﻲ ‪‬ﺑ‪‬ﻴِﺘﻨ‪‬ﺎ‪ ،‬ﹶﻓﻴ‪‬ﺎ ‪‬ﻣﺮ‪ ‬ﺑِﺎﹾﻟِﺒﺴ‪‬ﺎ ِ‬
‫ﺭﻗﺔ ﺗﺬﻭﺏ ﳍﺎ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﻳﺘﻮﺩﺩ ﻟﻜﺒﲑﻫﻢ ﺣﱴ ﻳﻌﺮﻓﻮﺍ ﺫﻟﻚ ﻣﻨﻪ ﺃﻧﻪ ﺭﻗﻴﻖ ﺭﻓﻴﻖ ﻟﻴﺲ ﲜﺒﺎﺭ ﻓ ‪‬ﻌ ِﻦ ﺍ ِﳌﺴ‪‬ـ ‪‬ﻮ ِﺭ‬
‫ﺨ ‪‬ﺮ ‪‬ﻣ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨﻲ‪ِ ،‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻗ ِﺪ ‪‬ﻣﺖ‪ ‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃ ﹾﻗِﺒ‪‬ﻴ ﹲﺔ ﹶﻓﻬ‪‬ـ ‪‬ﻮ ‪‬ﻳ ﹾﻘﺴِـ ‪‬ﻤﻬ‪‬ﺎ‪،‬‬
‫ﺨ ‪‬ﺮ ‪‬ﻣﺔﹶ‪ ،‬ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬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
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‫ﻉ ِﻟ ‪‬ﻲ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻋ ﹶﻈﻤ‪‬ـ ‪‬‬ ‫ﺐ ِﺑﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹶﻓ ﹶﺬ ‪‬ﻫ‪‬ﺒﻨ‪‬ﺎ ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ‪‬ﻧﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻓِﻲ ‪‬ﻣ‪‬ﻨ ِﺰِﻟﻪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ‪ :‬ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨ ‪‬ﻲ ﺍ ‪‬ﺩ ‪‬‬‫ﻓﹶﺎ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﺝ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻗﺒ‪‬ـﺎ ٌﺀ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺠﺒ‪‬ﺎﺭٍ‪ ،‬ﻓﹶ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ‪‬ﺗﻪ‪ ،‬ﹶﻓ ‪‬‬
‫ﺲ ِﺑ ‪‬‬ ‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨﻲ‪ِ ،‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺖ‪ :‬ﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ﹶﻟ ‪‬‬ ‫ﹶﺫِﻟﻚ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪٢٨١‬‬
‫ﻚ« ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎ ‪‬ﻩ ِﺇﻳ‪‬ﺎ ‪‬ﻩ "‬
‫ﺨ ‪‬ﺮ ‪‬ﻣﺔﹸ‪ ،‬ﻫﺬﹶﺍ ‪‬ﺧ‪‬ﺒ ﹾﺄﻧ‪‬ﺎ ‪‬ﻩ ﹶﻟ ‪‬‬
‫ﺝ ‪‬ﻣ ‪‬ﺰ ‪‬ﺭ ‪‬ﺭ ﺑِﺎﻟ ﱠﺬ ‪‬ﻫﺐِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺩِﻳﺒ‪‬ﺎ ٍ‬
‫ﻭﻛﺬﺍ ﻋﻠﻰ ﺍﶈﺒﲔ ﺃﻥ ﻳﺮﺍﻋﻮﺍ ﺧﻮﺍﻃﺮ ﺍﻟﻜﺒﺎﺭ ﻭﺣﺎﺟﺎ‪‬ﻢ ﻓﻼ ﻳﺮﻫﻘﻮ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﻟﻠﻨﺎﺱ ﺣﺎﺟﺎﺕ ﻣﻊ ﺃﻧﻔﺴـﻬﻢ‬
‫ﻭﺃﻫﻠﻴﻬﻢ‪ ،‬ﻭﻗﺪ ﻋﺎﺗﺐ ﺍﷲ ﺃﻗﻮﺍﻣﹰﺎ ﺃﻛﺜﺮﻭﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ  ﰲ ﺇﻃﺎﻟﺔ ﺍﳉﻠـﻮﺱ ﰲ ﺑﻴﺘـﻪ ﺩﻭﻥ ﻣﺮﺍﻋـﺎﺓ‬
‫ﺕ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ﹶﺫ ﹶﻥ ﹶﻟﻜﹸـ ‪‬ﻢ‬
‫ﺣﺎﺟﺘﻪ ﻷﻫﻠﻪ ﻭﺗﻔﺮﻏﻪ ﳍﻢ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﺑﻴ‪‬ﻮ ‪‬‬
‫ﺚ ِﺇ ﱠﻥ‬
‫ﲔ ِﻟﺤ‪‬ـﺪِﻳ ٍ‬
‫ﺴ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﺄِﻧ ِ‬
‫ﺸﺮ‪‬ﻭﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﻣ ‪‬‬
‫ِﺇﻟﹶﻰ ﹶﻃﻌ‪‬ﺎ ٍﻡ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻧ‪‬ﺎﻇِﺮِﻳ ‪‬ﻦ ِﺇﻧ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﺇﺫﹶﺍ ‪‬ﺩﻋِﻴ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﹶﻓِﺈﺫﹶﺍ ﹶﻃ ِﻌ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ‪‬ﻧ‪‬ﺘ ِ‬
‫ﺤ ‪‬ﻖ { ]ﺍﻷﺣـﺰﺍﺏ‪ ،[٥٣ :‬ﻭﻫﻜـﺬﺍ‬ ‫ﺤﻴِﻲ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬‫ﺤﻴِﻲ ِﻣ‪‬ﻨ ﹸﻜﻢ‪ ‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺆﺫِﻱ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﹶﻓ‪‬ﻴ ‪‬‬
‫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 ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ )‪ (٧‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ‪‬ﺷﺮ‪‬ﺍ ‪‬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 ،‬ﺇ‪‬ﺎ ﺭﺣﻠﺔ ﻻ ﺗﺘﺮﻙ ﺍﻟﺸﺮ ﺣﱴ‬

‫‪ - ٢٨١‬ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )‪) ،(٣٩٠ /١٩‬ﺥ( ‪) ،٥٨٦٢‬ﺥ( ‪) ،٦١٣٢‬ﻡ( ‪(١٠٥٨) - ١٣٠‬‬
‫‪ - ٢٨٢‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻋ ِﻦ ﺍﻟّ‪‬ﻨِﺒ ِّﻲ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇ ّﹶﻥ ﺍﹾﻟ ‪‬ﻌﺒ‪ ‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜّﹶﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ِﻣ ‪‬ﻦ ِﺭ ‪‬‬
‫ﺿﻮ‪‬ﺍ ِﻥ ﺍﻟﹶﻠّ ِﻪ ﻻ ‪‬ﻳ ﹾﻠﻘِﻲ ﹶﻟﻬ‪‬ﺎ ﺑ‪‬ﺎﻟﹰﺎ‪ ،‬ﻳ ‪‬ﺮﹶﻓﻌ‪‬ـ ‪‬ﻪ‬
‫ﻂ ﺍﻟﻠّﹶ ِﻪ ﻻ ‪‬ﻳ ﹾﻠﻘِﻲ ﹶﻟﻬ‪‬ﺎ ﺑ‪‬ﺎﻟﹰﺎ‪ ،‬ﻳ ‪‬ﻬﻮِﻱ ِﺑﻬ‪‬ﺎ ﻓِﻲ ‪‬ﺟ ‪‬ﻬّ‪‬ﻨ ‪‬ﻢ«‪ .‬ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﺼﺮﻳﺢ ﻷﺣﺎﺩﻳﺚ ﺍﳉـﺎﻣﻊ‬ ‫ﺨِ‬
‫ﺍﻟّﹶﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎﺕٍ‪ ،‬ﻭِﺇ ّﹶﻥ ﺍﻟﹾ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ 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 ‪‬ﺣﺴ‪‬ـ‪‬ﻨ ﹲﺔ«ﺍﳌﻌﺠـﻢ ﺍﻟﻜـﺒﲑ ﻟﻠﻄـﱪﺍﱐ )‪/٨‬‬
‫ﺴ ‪‬ﺢ ‪‬ﺭﹾﺃ ‪‬‬ ‫‪ - ٢٨٣‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣﺔﹶ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﷲ  ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ » :‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫‪ ( ٧٩٢٩)(٢٣٨‬ﺣﺴﻦ‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍ ﹸﳌ‪‬ﻨ ﹶﻜ ِﺮ ﺻ‪‬ـ ‪‬ﺪﹶﻗﺔﹲ‪،‬‬ ‫ﻑ ‪‬ﻭ‪‬ﻧ ‪‬ﻬ‪‬ﻴ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻙ ﺑِﺎ ﹶﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﻚ ‪‬‬‫ﻚ ﹶﻟ ‪‬‬
‫ﻚ ﻓِﻲ ‪‬ﻭ ‪‬ﺟ ِﻪ ﹶﺃﺧِﻴ ‪‬‬ ‫‪ - ٢٨٤‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﺫ ‪‬ﺭ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪» :-  -‬ﺗ‪‬ﺒﺴ‪ ‬ﻤ ‪‬‬
‫ﺸ ‪‬ﻮ ﹶﻛ ﹶﺔ ﻭ‪‬ﺍﻟ ‪‬ﻌ ﹾﻈ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ‬
‫ﺠ ‪‬ﺮ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﳊ‪‬‬‫ﻚﺍﹶ‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭِﺇﻣ‪‬ﺎ ﹶﻃ‪‬ﺘ ‪‬‬ ‫ﻚ ‪‬‬‫ﺼ ِﺮ ﹶﻟ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻙ ﻟِﻠ ‪‬ﺮ ‪‬ﺟ ِﻞ ﺍﻟ ‪‬ﺮﺩِﻱ ِﺀ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ‪‬ﺑ ‪‬‬
‫ﻚ ‪‬‬
‫ﻀﻠﹶﺎ ِﻝ ﹶﻟ ‪‬‬
‫ﺽ ﺍﻟ ‪‬‬
‫‪‬ﻭِﺇ ‪‬ﺭﺷ‪‬ﺎﺩ‪ ‬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 ﹾﻓﺮ‪‬ﺍ ﹸﻏ ‪‬‬
‫ﻚ ‪‬‬
‫ﹶﻟ ‪‬‬
‫‪٢٨٥‬‬
‫ﻒ ِﺑ ‪‬ﺮ ِﻛ‪‬ﻴﺔٍ‪ ،‬ﻛﹶﺎ ‪‬ﺩ ‪‬ﻳ ﹾﻘ‪‬ﺘﹸﻠ ‪‬ﻪ ﺍﻟ ‪‬ﻌ ﹶﻄﺶ‪ِ ،‬ﺇ ﹾﺫ ‪‬ﺭﹶﺃ‪‬ﺗ ‪‬ﻪ ‪‬ﺑ ِﻐ ‪‬ﻲ ِﻣ ‪‬ﻦ ‪‬ﺑﻐ‪‬ﺎﻳ‪‬ﺎ ‪‬ﺑﻨِـﻲ‬
‫ﺐ ‪‬ﻳﻄِﻴ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪» :‬ﺑ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ﹶﻛ ﹾﻠ ‪‬‬
‫‪ -‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺴ ﹶﻘ‪‬ﺘ ‪‬ﻪ ﹶﻓ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻬ‪‬ﺎ ِﺑ ِﻪ«ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ١٢٣٠ - ٣٤٦٧(٤٤٢ :‬ﺵ ﺃﺧﺮﺟـﻪ‬
‫ﺖ ﻣ‪‬ﻮﹶﻗﻬ‪‬ﺎ ﹶﻓ ‪‬‬
‫ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴﻞﹶ‪ ،‬ﹶﻓ‪‬ﻨﺰ‪ ‬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 ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬‬ ‫ﻼﻣ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ » :‬ﹸﻛ ﱡﻞ ‪‬ﺳ ﹶ‬ ‫‪ - ٢٨٦‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺨﻄﹸﻮﻫ‪‬ﺎ ِﺇﻟﹶﻰ‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ ﹸﻛ ﱡﻞ ‪‬ﺧ ﹾﻄ ‪‬ﻮ ٍﺓ ‪‬ﻳ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ‪‬ﺍﻟ ﹶﻜﻠِ ‪‬ﻤ ﹸﺔ ﺍﻟ ﱠﻄ‪‬ﻴ‪‬ﺒ ﹸﺔ ‪‬‬
‫ﺤ ِﻤ ﹸﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻣﺘ‪‬ﺎ ‪‬ﻋ ‪‬ﻪ ‪‬‬
‫ﲔ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﺩ‪‬ﺍ‪‬ﺑِﺘ ِﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ‪‬ﻳﻌِ ‪‬‬ ‫‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟِﺎﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗ ﹲﺔ« ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٩٨٩) (٥٦ /٤‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪(١٠٠٩) - ٥٦ (٦٩٩ /٢‬‬ ‫ﻂ ﺍ َﻷﺫﹶﻯ ‪‬ﻋ ِﻦ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ‪‬‬ ‫ﺻ ‪‬ﺪﹶﻗﺔﹲ‪ ،‬ﻭ‪‬ﻳﻤِﻴ 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 ﺷﺄ‪‬ﺎ‪ ،‬ﻓﻼ ﲢﻘﺮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻭﻻ ﺗﻜﻦ ﻏﻠﻈﹰﺎ ﻓ‪‬ﺘ ﹾﻜﺴِﺮ ﻭ‪‬ﺗ ﹾﻜﺴ‪‬ﺮ 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 ﺁﻓﺎ‪‬ﺎ‪.‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﻗﻮﻟﻪ ﻓﻴﻪ ‪" :‬ﺗﺘ‪‬ﻮﺿ‪‬ﺄ " ﻳ‪‬ﺤ‪‬ﺘﻤِﻞ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻥ ‪‬ﻋﻠﹶﻰ ﻇﺎﻫِﺮﻩ ﻭﻻ ﻳ‪‬ﻨﻜﹶﺮ ﻛﹶﻮ‪‬ﺎ ‪‬ﺗﺘ‪‬ﻮﺿ‪‬ﺄ ‪‬ﺣﻘِﻴﻘﹶﺔ َﻷ ﱠﻥ ﺍﻟﺮ‪‬ﺅﻳﺎ ﻭﹶﻗﻌ‪‬ﺖ ﻓِﻲ‬
‫ﳉﻨ‪‬ﺔ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻻ ﺗ‪‬ﻜﻠِﻴﻒ ﻓِﻴﻬﺎ ﻓﹶﺬﺍ ‪‬ﻙ ﻓِﻲ ‪‬ﺯﻣ‪‬ﻦ ﺍﻻﺳﺘِﻘﺮﺍﺭ ﺑ‪‬ﻞ ﻇﺎﻫِﺮ ﻗﹶﻮﻟﹸﻪ ‪" :‬ﺗﺘ‪‬ﻮﺿ‪‬ﺄ ِﺇﻟﹶﻰ‬ ‫‪‬ﺯﻣ‪‬ﻦ ﺍﻟﺘ‪‬ﻜﻠِﻴﻒ ‪ ،‬ﻭﺍ ﹶ‬
‫ﳊﻘِﻴﻘﹶﺔ ‪ .‬ﻭﺭ‪‬ﺅﻳﺎ ﺍﳌﹶﻨﺎﻡ ﻻ ﺗ‪‬ﺤﻤ‪‬ﻞ ﺩﺍِﺋﻤ‪‬ﺎ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺟﺎﻧِﺐ ﻗﹶﺼﺮ " ﹶﺃﻧ‪‬ﻬﺎ ‪‬ﺗﺘ‪‬ﻮﺿ‪‬ﺄ ﺧﺎﺭِﺟ‪‬ﺔ ﻣِﻨ ‪‬ﻪ ‪ ،‬ﺃﹶﻭ ﻫ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﻏﹶﲑ ﺍ ﹶ‬
‫ﳊﻘِﻴﻘﹶﺔ ﺑ‪‬ﻞ ﺗ‪‬ﺤ‪‬ﺘﻤِﻞ ﺍﻟﺘ‪‬ﺄﻭِﻳﻞ ‪ ،‬ﹶﻓ‪‬ﻴﻜﹸﻮﻥ ﻣ‪‬ﻌﻨ‪‬ﻰ ﻛﹶﻮ‪‬ﺎ ‪‬ﺗﺘ‪‬ﻮﺿ‪‬ﺄ ﹶﺃﻧ‪‬ﻬﺎ ﺗ‪‬ﺤﺎﻓِﻆ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﻌِﺒﺎﺩ‪‬ﺓ ‪ ،‬ﺃﹶﻭ ﺍﳌﹸـﺮﺍﺩ‬ ‫ﺍﹶ‬
‫ﻱ ﻭﻓِﻴ ِﻪ ﺑ‪‬ﻌ ‪‬ﺪ‪.‬‬
‫ِﺑﻘﹶﻮِﻟ ِﻪ ‪‬ﺗﺘ‪‬ﻮﺿ‪‬ﺄ ﺃﹶﻱ ﺗ‪‬ﺴﺘ‪‬ﻌﻤِﻞ ﺍﳌﺎﺀ ﻷَﺟ ِﻞ ﺍﻟﻮﺿﺎﺀَﺓ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺪﻟﹸﻮﻟﻪ ﺍﻟﱡﻠ ‪‬ﻐ ِﻮ ‪‬‬
‫‪٢٨٨‬‬
‫ﳉﻨ‪‬ﺔ ‪‬ﻣ‪‬ﻨ ‪‬ﺰ ‪‬ﻫ ﹲﺔ ﻋ‪‬ﻦ ﺍﻷَﻭﺳﺎﺥ ﻭﺍﻷَﻗﺬﺍﺭ‬
‫ﺐ ﺯِﻳﺎﺩ‪‬ﺓ ﺍﳊﹸﺴﻦ ﻻ ﻟِﻠﻨ‪‬ﻈﺎﹶﻓ ِﺔ َﻷ ﱠﻥ ﺍ ﹶ‬
‫ﻗﺎ ﹶﻝ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ‪‬ﻲ ‪ :‬ﻭﺍﻟ ‪‬ﻮﺿ‪‬ﻮﺀ ﻫ‪‬ﻨﺎ ِﻟ ﹶﻄﹶﻠ ِ‬

‫ﻑ ‪‬ﺧ ﹾﻠ ﹶﻔﻬ‪‬ﺎ ‪‬ﻳ‪‬ﺒﻜِﻲ ‪‬ﻭ ‪‬ﺩﻣ‪‬ﻮﻋ‪‬ـ ‪‬ﻪ‬

‫ﺝ ‪‬ﺑﺮِﻳ ‪‬ﺮ ﹶﺓ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ‪‬ﺒﺪ‪‬ﺍ ﻳ‪‬ﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻣﻐِﻴﺚﹲ‪ ،‬ﹶﻛﹶﺄِﻧّﻲ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻳﻄﹸﻮ ‪‬‬
‫ﺱ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :-‬ﹶﺃ ّﹶﻥ ‪‬ﺯ ‪‬ﻭ ‪‬‬ ‫‪ - ٢٨٧‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒّﺎ ٍ‬
‫ﺾ ‪‬ﺑﺮِﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻣﻐِﻴﺜﹰﺎ«؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟّ‪‬ﻨﺒِـ ّ‪‬ﻲ ‪-‬‬
‫ﺚ ‪‬ﺑﺮِﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻐ ِ‬
‫ﺐ ‪‬ﻣﻐِﻴ ٍ‬
‫ﺐ ِﻣ ‪‬ﻦ ‪‬ﺣ ِّ‬ ‫ﺠ ‪‬‬ ‫ﺱ‪» :‬ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺒّﺎﺱ‪ ،‬ﺃﹶﻻ ‪‬ﺗ ‪‬ﻌ ‪‬‬ ‫ﺤ‪‬ﻴِﺘ ِﻪ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟّ‪‬ﻨِﺒ ّ‪‬ﻲ ‪ -  -‬ﻟِﻌ‪‬ﺒّﺎ ٍ‬ ‫‪‬ﺗﺴِﻴ ﹸﻞ ‪‬ﻋﻠﹶﻰ ِﻟ ‪‬‬
‫ﺖ‪ :‬ﻻ ﺣ‪‬ﺎ ‪‬ﺟ ﹶﺔ ﻟِﻲ ﻓِﻴ ِﻪ‪ .‬ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﺼﺮﻳﺢ ﻷﺣﺎﺩﻳـﺚ‬ ‫ﺖ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟّﹶﻠﻪِ‪ ،‬ﺗ ﹾﺄ ‪‬ﻣ ‪‬ﺮﻧِﻲ؟ ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇّ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬ﺷ ﹶﻔ ‪‬ﻊ«‪ .‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ ‪» :-‬ﹶﻟ ‪‬ﻮ ﺭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌِﺘ ِﻪ«‪ .‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ )ﺹ‪) - ١٨٩٣(٥٤١ :‬ﲞﺎﺭﻱ‪(٥٢٨٣ :‬‬
‫‪ - ٢٨٨‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )‪(٤٥ /٧‬‬

‫‪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 ﻷﺻـﺤﺎ‪‬ﺎ‪،‬‬
‫)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 ﺍﻟﻨ‪‬ﺬ ‪‬ﺭ ﺑﺸﻲﺀ ﱂ ﺃﻛﻦ ﻗﺪﺭﺗﻪ‬
‫ﺸ ‪‬ﻲ ٍﺀ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ﹶﻗ ‪‬ﺪ ‪‬ﺭ‪‬ﺗﻪ‪ ،‬ﻭﹶﻟﻜِـ ‪‬ﻦ ‪‬ﻳ ﹾﻠﻘِﻴـ ِﻪ‬
‫ﺕ ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍﻟ‪‬ﻨ ﹾﺬ ‪‬ﺭ ِﺑ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃِﺑﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ » :‬ﹶﻻ ﻳ‪‬ﺎ ِ‬
‫ﺝ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺒﺨِﻴ ِﻞ«‪.٢٩٠‬‬
‫ﺨ ِﺮ ‪‬‬
‫ﺍﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ‪‬ﻭﹶﻗﺪ‪ ‬ﹶﻗ ‪‬ﺪ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ ﹶﻟﻪ‪ ،‬ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻻ ﺇﺛﺒﺎﺕ ﺇﻻ ﺑﺸﺮﻉ ﺻﺤﻴﺢ ﺃﻭ ﻗﺪﺭ ﳏﺴﻮﺱ ﻣﻀﻄﺮﺩ‪ ،‬ﻭﺧﻼﻑ ﺫﻟﻚ ﺃﻭﻫﺎﻡ ﻭﲣﺮﺹ‪ ،‬ﻭﺑـﺎﺏ ﺍﻟﺘـﺪﻳ‪‬ﻦ‬
‫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 ،‬ﻭﻋﻴ‪‬ﺮﻭﺍ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺃﻥ ﻏﲑﻫﻢ ﻳﻌﻴﺸـﻮﻥ ﰲ‬

‫‪ - ٢٨٩‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٢٨٣ /٨‬‬

‫‪ - ٢٩٠‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ١٨٦١ - ٦٦٠٩(٦٦٨ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﻨﺬﺭ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻨـﺬﺭ‬
‫ﻭﺃﻧﻪ ﻻ ﻳﺮﺩ ﺷﻴﺌﺎ ﺭﻗﻢ ‪) ١٦٤٠‬ﻳﻠﻘﻴﻪ ﺍﻟﻘﺪﺭ( ﺇﱃ ﻣﺎ ﻧﺬﺭ ﻣﻦ ﺃﺟﻠﻪ[‬

‫‪١٧٨‬‬
‫ﻚ ‪‬ﺯ‪‬ﻳﻨ‪‬ـﺎ ِﻟﻜﹸـ ﱢﻞ ﹸﺃﻣ‪‬ـ ٍﺔ ‪‬ﻋ ‪‬ﻤﹶﻠﻬ‪‬ـ ‪‬ﻢ{‬
‫ﺳﻌﺎﺩﺓ ﻭﲝﺒﻮﺣﺔ‪ ،‬ﻭﺫﻟﻚ ﳉﺮﻳﺎﻥ ﺳﻨﺔ ﺍﻟﺘﺰﻳﲔ ﳌﺎ ﺃﺷﺮﺏ ﺍﻟﻘﻠﺐ } ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫]ﺍﻷﻧﻌﺎﻡ‪ ،[١٠٨ :‬ﻓﺎﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﻋﻠﻰ ﻫﺎﻣﺶ ﺍﳊﻴﺎﺓ ﻭﺩﺍﺋﺮﺓ ﺍﳍﺰﳝﺔ ﻭﺍﳋﺬﻻﻥ ﻳﻔﺘﺨﺮﻭﻥ ﺃ‪‬ﻢ 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) :‬ﺃﻧ‪‬ﻰ ﻫﺬﺍ؟( ﻓﻜﺎﻥ ﺍﳉﻮﺍﺏ ﺍﻹﳍﻲ‪} :‬ﹸﻗ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺣﲔ ﺗﺮﻯ ﺍﻟﻨﻌﻴﻢ ﺍﻟﺪﻧﻴﻮﻱ ﰲ ﻳﺪ ﻋﺪﻭ ﺍﷲ ﻓﻠﻚ ﺃﻥ ﺗﻘﻮﻝ‪ " :‬ﻃﻴﺒﺎ‪‬ﻢ 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

‫ﺤ ﹶﻘ ﹲﺔ ِﻟ ﹾﻠ‪‬ﺒ ‪‬ﺮ ﹶﻛ ِﺔ« ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟـﱵ‬

‫ﺴ ﹾﻠ ‪‬ﻌﺔِ‪ ،‬ﻣ ‪‬ﻤ ِ‬
‫ﻒ ‪‬ﻣ‪‬ﻨ ﱢﻔ ﹶﻘ ﹲﺔ ﻟِﻠ ‪‬‬
‫ﳊِﻠ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ‪ ،‬ﻳﻘﹸﻮ ﹸﻝ‪» :‬ﺍ ﹶ‬ ‫‪ - ٢٩١‬ﻋﻦ ﺃﰊ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ٨٢٩ - ٢٠٨٧(٢٩٣ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳌﺴﺎﻗﺎﺓ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﻠﻒ ﰲ ﺍﻟﺒﻴﻊ ﺭﻗﻢ ‪١٦٠٦‬‬
‫)ﺍﳊﻠﻒ( ﺍﻟﻴﻤﲔ ﻭﺍﳌﺮﺍﺩ ‪‬ﺎ ﻫﻨﺎ ﺍﻟﻜﺎﺫﺑﺔ‪) .‬ﻣﻨﻔﻘﺔ( ﻣﺮﻭﺟﺔ‪) .‬ﳑﺤﻘﺔ( ﻣﺬﻫﺒﺔ‪) .‬ﻟﻠﱪﻛﺔ( ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻤﺎﺀ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ[‬

‫‪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 ﺇﺧﻮﺍ‪‬ﻢ ﰲ ﺍﶈﻨﺔ‪،‬‬
‫ﰒ ﻭﻗﻊ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻟﻘﺘﻞ ﰲ ﺍﳋﺎﺭﺟﲔ‪ ،‬ﻓﻜﺎﻥ ﻣﺎﺫﺍ؟‬
‫ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ )ﲢﻠﻴﻞ ﻭﺗﻔﺴﲑ( ﺍﳌﻨﺎﻓﻘﲔ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺽ ﹶﺃ ‪‬ﻭ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹸﻏﺰ‪‬ﻯ‬
‫ﺿ ‪‬ﺮﺑ‪‬ﻮﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫‪} .١‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﻛﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ِﻟِﺈ ‪‬ﺧﻮ‪‬ﺍِﻧ ِﻬ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬‬
‫ﺖ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻤ‪‬ـﺎ‬
‫ﺤﻴِﻲ ‪‬ﻭ‪‬ﻳﻤِﻴ ‪‬‬‫ﺴ ‪‬ﺮ ﹰﺓ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﺣ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺫِﻟ ‪‬‬
‫ﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ﻣ‪‬ﺎ ﻣ‪‬ﺎﺗ‪‬ﻮﺍ ‪‬ﻭﻣ‪‬ﺎ ﹸﻗِﺘﻠﹸﻮﺍ ِﻟ‪‬ﻴ ‪‬‬
‫ﺠ ‪‬ﻤﻌ‪‬ـﻮ ﹶﻥ‬‫ﺼ ‪‬ﲑ )‪ (١٥٦‬ﻭﹶﻟِﺌ ‪‬ﻦ ﹸﻗِﺘ ﹾﻠ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻣ‪‬ﺘ ‪‬ﻢ ﹶﻟ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮﹲﺓ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹲﺔ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣﻤ‪‬ـﺎ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺑ ِ‬
‫)‪] {(١٥٧‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٥٧ ،١٥٦ :‬‬
‫ﲔ )‪ (١٦٦‬ﻭِﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻧ‪‬ﺎﹶﻓﻘﹸﻮﺍ ‪‬ﻭﻗِﻴـ ﹶﻞ‬ ‫ﺠ ‪‬ﻤﻌ‪‬ﺎ ِﻥ ﹶﻓﺒِِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪ } .٢‬ﻭﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ‪‬ﺘﻘﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺏ ﻣِـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬ ‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻮ‪‬ﺍ ﻗﹶﺎِﺗﻠﹸﻮﺍ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ِﻭ ﺍ ‪‬ﺩﹶﻓﻌ‪‬ﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻮ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ِﻗﺘ‪‬ﺎﻟﹰﺎ ﻟﹶﺎ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻫﻢ‪ِ ‬ﻟ ﹾﻠ ﹸﻜ ﹾﻔ ِﺮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﺃﻗﹾـ ‪‬ﺮ ‪‬‬
‫ﺲ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑﻬِ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ﹾﻜ‪‬ﺘﻤ‪‬ﻮ ﹶﻥ )‪ (١٦٧‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶـﺎﻟﹸﻮﺍ ﻟِـِﺈ ‪‬ﺧﻮ‪‬ﺍِﻧ ِﻬ ‪‬ﻢ‬ ‫ِﻟ ﹾﻠِﺈﳝ‪‬ﺎ ِﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺑﹶﺄ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﲔ )‪] {(١٦٨‬ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬ ‫ﺕ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺻ‪‬ﺎ ِﺩِﻗ ‪‬‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﻌﺪ‪‬ﻭﺍ ﹶﻟﻮ‪ ‬ﹶﺃﻃﹶﺎﻋ‪‬ﻮﻧ‪‬ﺎ ﻣ‪‬ﺎ 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
‫ﺼ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ‬
‫ﺸ ﹾﻠ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ‪‬ﻭ ‪‬ﻋ ‪‬‬ ‫ﺤﺴ‪‬ﻮﻧ‪ ‬ﻬ ‪‬ﻢ ِﺑِﺈ ﹾﺫِﻧ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﻓ ِ‬ ‫ﺻ ‪‬ﺪﹶﻗ ﹸﻜ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ِﺇ ﹾﺫ ‪‬ﺗ ‪‬‬
‫ﺑﻘﻮﻟﻪ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﺻ ‪‬ﺮﹶﻓ ﹸﻜﻢ‪ ‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻟ‪‬ﻴ‪‬ﺒ‪‬ﺘِﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ﹸﺛ ‪‬ﻢ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ﹸﻛ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺗ ِ‬
‫ﺼ ِﻌﺪ‪‬ﻭ ﹶﻥ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻠﻮ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹸﻛ ‪‬ﻢ‬ ‫ﲔ )‪ِ (١٥٢‬ﺇ ﹾﺫ ‪‬ﺗ ‪‬‬ ‫ﻀ ٍﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫‪‬ﻋﻔﹶﺎ ‪‬ﻋ‪‬ﻨﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﺫﹸﻭ ﹶﻓ ‪‬‬
‫ﺤﺰ‪‬ﻧ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻓﹶﺎ‪‬ﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧِﺒ ‪‬ﲑ ِﺑﻤ‪‬ـﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸـﻮ ﹶﻥ‬ ‫ﻓِﻲ ﹸﺃﺧ‪‬ﺮ‪‬ﺍ ﹸﻛ ‪‬ﻢ ﹶﻓﹶﺄﺛﹶﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻏﻤ‪‬ﺎ ِﺑ ‪‬ﻐ ‪‬ﻢ ِﻟ ﹶﻜ‪‬ﻴﻠﹶﺎ ‪‬ﺗ ‪‬‬
‫)‪] {(١٥٣‬ﺁﻝ ﻋﻤﺮﺍﻥ‪[١٥٣ ،١٥٢ :‬‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺍﻟﺘﻮﱄ ﻭﺍﳍﺮﻭﺏ ﻋﻦ ﻣﻴﺪﺍﻥ ﺍﳌﻌﺮﻛﺔ‪ ،‬ﻭﻫﺬﺍ ﺳﺠﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺑﻘﻮﻟﻪ‪ِ} :‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﻟﱠـﻮ‪‬ﺍ‬
‫ﺴﺒ‪‬ﻮﺍ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋﻔﹶﺎ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻏﻔﹸـﻮ ‪‬ﺭ‬
‫ﺾ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺠ ‪‬ﻤﻌ‪‬ﺎ ِﻥ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺰﱠﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻳ‪ ‬ﻮ ‪‬ﻡ ﺍﹾﻟ‪‬ﺘﻘﹶﻰ ﺍﹾﻟ ‪‬‬
‫‪‬ﺣﻠِﻴ ‪‬ﻢ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٥٥ :‬‬
‫ﻭﻫﺎﺗﺎﻥ ﻣﻌﺼﻴﺘﺎﻥ ﻗﺪ ﻏﻔﺮﳘﺎ ﺍﷲ ﻛﻤﺎ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻭﺳﺠﻞ ﺍﻟﻘﺮﺁﻥ ﺣﺎﻝ ﻗﻮﻡ ﺻﺎﺭ ﰲ ﻗﻠﻮ‪‬ﻢ ﺑﻌﺾ ﺭﺫﺍﺫ ﺷﺒﻬﺔ )ﲢﻠﻴﻞ( ﺍﳌﻨﺎﻓﻘﲔ ﻓﻘﺎﻝ‪ } :‬ﻭﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻫ ‪‬ﻤ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ‬
‫ﺤ ‪‬ﻖ ﹶﻇ ‪‬ﻦ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻫ ﹾﻞ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄﻣ‪ِ ‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﺍﹾﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ ﹸﻛﱠﻠ ‪‬ﻪ ِﻟﻠﱠـ ِﻪ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹸﻈﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﻚ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟﻮ‪ ‬ﻛﹶﺎ ﹶﻥ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻣ ِﺮ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﻣ‪‬ﺎ ﹸﻗِﺘ ﹾﻠﻨ‪‬ﺎ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ﹸﻗ ﹾﻞ ﹶﻟ ‪‬ﻮ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻲ‬
‫ﺴ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﻳ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﹶﻟ ‪‬‬
‫ﺨﻔﹸﻮ ﹶﻥ ﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫‪‬ﻳ ‪‬‬

‫‪١٨٠‬‬
‫ﺺ ﻣ‪‬ﺎ ﻓِـﻲ‬
‫ﺤ ‪‬‬
‫ﺻﺪ‪‬ﻭ ِﺭ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻤ ‪‬‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹸﻞ ِﺇﻟﹶﻰ ‪‬ﻣﻀ‪‬ﺎ ِﺟ ِﻌ ِﻬ ‪‬ﻢ ‪‬ﻭِﻟ‪‬ﻴ‪‬ﺒ‪‬ﺘِﻠ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﻓِﻲ ‪‬‬
‫‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜ ‪‬ﻢ ﹶﻟ‪‬ﺒ ‪‬ﺮ ‪‬ﺯ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﻛِﺘ ‪‬‬
‫ﺼﺪ‪‬ﻭ ِﺭ { ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٥٤ :‬‬ ‫ﺕ ﺍﻟ ‪‬‬ ‫ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ِﺑﺬﹶﺍ ِ‬
‫ﻭﺍﳌﺘﺄﻣﻞ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻧﺰﻟﺖ ﺑﻌﺪ ﻣﻮﻗﻌﺔ ﺃﺣﺪ ﳚﺪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ‪‬ﻥ ﻣﻮﺿﻮﻉ ﺍﻟﻘﺘﻞ ﻭﻓﺴﺮﻩ ﻋﻠـﻰ ﳓـﻮ‬
‫ﻳﺬﻫﺐ ﻣﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺃﱂ‪ ،‬ﻭﻟﻜﻦ ﺷﺪ‪‬ﺩ 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 ِﻋ‪‬ﻨ ِﺪ ﹶﺃ‪‬ﻧ 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 " :‬ﻳ‪‬ﺎ ﹸﺃ ‪‬ﻣ ِﻪ ﺍ ‪‬‬
‫ﺻِﺒﺮِﻱ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ِ‬
‫ﺍﳊﺮﻛﺔ ﺃﻗﻮﺍﻝ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﻟﻮ ﺣﻀﺮﻭﺍ ﺍﳋﻨﺪﻕ ﻟﻜﺎﻧﻮﺍ ﻣﻊ ﺍﻟﻘﺎﺋﻠﲔ‪} :‬ﺇِ ﹾﺫ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓﻘﹸﻮ ﹶﻥ ﻭ‪‬ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﻓِـﻲ‬
‫ﺽ ﹶﻏ ‪‬ﺮ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ﺩِﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬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 ،‬ﻓﻤﺎﺷﺄ‪‬ﻢ 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 ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎﺑ‪‬ﻮﺍ ِﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﻘﹶـ ‪‬ﺮ ‪‬‬
‫ﺱ ﻗﹶـ ‪‬ﺪ ‪‬ﺟ ‪‬ﻤﻌ‪‬ـﻮﺍ ﹶﻟﻜﹸـ ‪‬ﻢ‬ ‫ﺱ ِﺇ ﱠﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﺴﻨ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻋﻈِﻴ ‪‬ﻢ )‪ (١٧٢‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺃﹶ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﺒﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭِﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻮﻛِﻴ ﹸﻞ )‪ (١٧٣‬ﻓﹶﺎ‪‬ﻧ ﹶﻘﹶﻠﺒ‪‬ﻮﺍ ِﺑِﻨ ‪‬ﻌ ‪‬ﻤ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻓﻀ‪‬ـ ٍﻞ ﻟﹶـ ‪‬ﻢ‬
‫ﺸ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﹶﻓﺰ‪‬ﺍ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ِﺇﳝ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺣ ‪‬‬
‫ﻓﹶﺎ ‪‬ﺧ ‪‬‬
‫ﻑ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ـﺎ َﺀ ‪‬ﻩ‬
‫ﺨ ‪‬ﻮ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ‪‬ﻳ ‪‬‬
‫ﻀ ٍﻞ ‪‬ﻋﻈِﻴ ٍﻢ )‪ِ (١٧٤‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ﺿﻮ‪‬ﺍ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﺫﹸﻭ ﹶﻓ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ﻮ ٌﺀ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ِﺭ ‪‬‬ ‫ﺴ‪‬‬‫‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﲔ )‪] {(١٧٥‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[ :‬‬‫ﹶﻓﻠﹶﺎ ‪‬ﺗﺨ‪‬ﺎﻓﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﺧ‪‬ﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬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 ﻫ‪‬ﺬﺍ ﺍﻟﻨ‪‬ﻬﻲ ‪ :‬ﹶﻓﻤِﻨﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺣ ‪‬ﻤﻠﹶ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﻇﺎﻫِﺮﻩ ‪ ،‬ﻭﻣِﻨﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺗﹶﺄ ‪‬ﻭﹶﻟ ‪‬ﻪ ‪ .‬ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍ َﻷﺛِﲑ‬‫ﻭﻗﹶﺪ ﺍﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﳊﺪِﻳﺚ ‪ ،‬ﻭﻫ‪‬ﻮ ﺗ‪‬ﺄﻛِﻴﺪ ﻷَﻣ ِﺮ ِﻩ ﻭﺗ‪‬ﺤﺬِﻳﺮ ﻋ‪‬ﻦ ﺍﻟﺘ‪‬ﻬﺎﻭ‪‬ﻥ ِﺑ ِﻪ ﺑ‪‬ﻌﺪ ﺇِﳚﺎﺑﻪ‬ ‫ﻓِﻲ ﺍﻟﻨ‪‬ﻬﺎﻳ‪‬ﺔ ‪ :‬ﺗ ﹶﻜ ‪‬ﺮ ‪‬ﺭ ﺍﻟﻨ‪‬ﻬﻲ ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﺬﺭ ﻓِﻲ ﺍ ﹶ‬
‫ﻚ ﺇِﺑﻄﺎﻝ ﺣ‪‬ﻜ ِﻤ ِﻪ ﻭﺇِﺳﻘﺎﻁ ﹸﻟﺰ‪‬ﻭﻡ ﺍﻟﻮﻓـﺎﺀ ﺑِـ ِﻪ ﺇِﺫ‬ ‫‪ ،‬ﻭﻟﹶﻮ ﻛﺎ ﹶﻥ ﻣ‪‬ﻌﻨﺎ ‪‬ﻩ ﺍﻟﺰ‪‬ﺟﺮ ﻋ‪‬ﻨﻪ‪ ‬ﺣﺘ‪‬ﻰ ﻻ ﻳ‪‬ﻔﻌ‪‬ﻞ ﻟﹶﻜﺎ ﹶﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺠ ‪‬ﺮ ﹶﻟﻬ‪‬ﻢ ﻓِـﻲ‬‫ﻚ ﺃﹶﻣﺮ ﻻ ‪‬ﻳ ‪‬‬ ‫ﳊﺪِﻳﺚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺪ ﺃﹶﻋﹶﻠ ‪‬ﻤﻬ‪‬ﻢ ﹶﺃ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺼ‪‬ﻴ ﹰﺔ ﻓﹶﻼ ﻳ‪‬ﻠﺰ‪‬ﻡ ‪ ،‬ﻭِﺇﻧ‪‬ﻤﺎ ﻭﺟ ‪‬ﻪ ﺍ ﹶ‬
‫ﺼ ‪‬ﲑ ﻣ‪‬ﻌ ِ‬
‫ﻛﺎ ﹶﻥ ﺑِﺎﻟﻨ‪‬ﻬ ِﻲ ‪‬ﻳ ِ‬
‫ﺿﺮ‪‬ﺍ ﻭﻻ ‪‬ﻳ ‪‬ﻐﻴ‪‬ﺮ ﻗﹶﻀﺎﺀ ﻓﹶﻘﺎ ﹶﻝ ‪ :‬ﻻ ﺗ‪‬ﻨ ﹸﺬﺭ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧﻜﹸﻢ ﺗ‪‬ﺪ ِﺭﻛﹸﻮ ﹶﻥ ﺑِﺎﻟﻨ‪‬ﺬ ِﺭ ﺷ‪‬ـﻴﺌﹰﺎ‬ ‫ﺍﻟﻌﺎﺟِﻞ ﻧ‪‬ﻔﻌ‪‬ﺎ ﻭﻻ ﻳ‪‬ﺼﺮِﻑ ﻋ‪‬ﻨﻬ‪‬ﻢ ‪‬‬
‫ﻟﹶﻢ ‪‬ﻳ ﹶﻘﺪ‪‬ﺭ ‪‬ﻩ ﺍﷲ ﹶﻟﻜﹸﻢ ﺃﹶﻭ ﺗ‪‬ﺼ ِﺮﻓﹸﻮﺍ ِﺑ ِﻪ ﻋ‪‬ﻨﻜﹸﻢ ﻣﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ‪‬ﻋﻠﹶﻴﻜﹸﻢ ‪ ،‬ﹶﻓﺈِﺫﺍ ‪‬ﻧﺬﹶﺭﺗ‪‬ﻢ ﻓﺎﺧ ‪‬ﺮﺟ‪‬ﻮﺍ ﺑِﺎﻟﻮﻓـﺎ ِﺀ ﻓﹶـِﺈ ﱠﻥ ﺍﻟﱠـﺬِﻱ‬
‫‪‬ﻧﺬﹶﺭ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻩ ﻻ ِﺯ ‪‬ﻡ ﹶﻟﻜﹸﻢ ‪ ،‬ﺍﻧ‪‬ﺘﻬ‪‬ﻰ ﻛﹶﻼﻣﻪ‪.‬‬
‫ﻼ ﻟﹶﻬﺎ ﹶﻟﻤ‪‬ﺎ ﺻﺎﺭ‪‬ﺕ ‪‬ﻋﻠﹶﻴـ ِﻪ ﺿ‪‬ـﺮ‪‬ﺑ ﹶﺔ‬ ‫ﻭﻳ‪‬ﺤ‪‬ﺘﻤِﻞ ﻋِﻨﺪِﻱ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻥ ﻭﺟﻪ ﺍﳊﹶﺪِﻳﺚ ﹶﺃ ﱠﻥ ﺍﻟﻨ‪‬ﺎﺫِﺭ ﻳ‪‬ﺄﺗِﻲ ﺑِﺎﻟﻘﹸﺮ‪‬ﺑ ِﺔ ﻣ‪‬ﺴﺘ‪‬ﺜ ِﻘ ﹰ‬
‫ﻂ ﻟِﻠﻔِﻌ ِﻞ ﻧ‪‬ﺸﺎﻁ ﻣ‪‬ﻄﻠﹶﻖ ﺍﻻﺧﺘِﻴﺎﺭ ‪ ،‬ﻭﻳ‪‬ﺤ‪‬ﺘﻤِﻞ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻥ ‪‬ﺳﺒ‪‬ﺒﻪ ﹶﺃ ﱠﻥ ﺍﻟﻨ‪‬ـﺎﺫِﺭ‬ ‫ﺸﹸ‬‫ﺏ ‪ ،‬ﻭ ﹸﻛ ﹼﻞ ﻣ‪‬ﻠﺰ‪‬ﻭﻡ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻻ ﻳ‪‬ﻨ ‪‬‬
‫ﻻ ِﺯ ٍ‬
‫ﺿ ِﺔ ﺍﻟﱠﺘِﻲ ﺗ‪‬ﻘﺪ‪‬ﺡ ﻓِﻲ ِﻧﻴ‪‬ﺔ ﺍ ﹸﳌ‪‬ﺘ ﹶﻘﺮ‪‬ﺏ ‪ .‬ﻗﺎ ﹶﻝ ‪:‬‬
‫ﻁ ﺃﹶﻥ ﻳ‪‬ﻔﻌ‪‬ﻞ ﹶﻟ ‪‬ﻪ ﻣﺎ ‪‬ﻳﺮِﻳﺪ ﺻﺎ ‪‬ﺭ ﻛﺎﳌﹸﻌﺎﻭ ‪‬‬ ‫ﹶﻟﻤ‪‬ﺎ ﻟﹶﻢ ﻳ‪‬ﻨﺬﹸﺭ ﺍﻟﻘﹸﺮﺑ‪‬ﺔ ِﺇ ﱠﻻ ِﺑﺸ‪‬ﺮ ِ‬
‫ﺨ ٍﲑ"‪.‬‬
‫ﻭ‪‬ﻳﺸِﲑ ِﺇﻟﹶﻰ ﻫ‪‬ﺬﺍ ﺍﻟ‪‬ﺘﺄﻭِﻳﻞ ﻗﹶﻮﻟﹸﻪ ‪ِ" :‬ﺇ‪‬ﻧ ‪‬ﻪ ﻻ ﻳ‪‬ﺄﺗِﻲ ِﺑ ‪‬‬
‫ﺺ ‪‬ﻋﻠﹶﻰ ﻫ‪‬ﺬﺍ ﺍﻟﺘ‪‬ﻌﻠِﻴﻞ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﺏ ﻣِﻦ ﺍﺑﻦ ﺁﺩ‪‬ﻡ ﺷ‪‬ﻴﺌﹰﺎ ﻟﹶﻢ ‪‬ﻳﻜﹸﻦ ﺍﷲ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ﹶﻟ ‪‬ﻪ " ﻭﻫ‪‬ﺬﺍ ﻛﺎﻟ‪‬ﻨ ‪‬‬ ‫ﻭﻗﹶﻮﻟﻪ ‪ِ" :‬ﺇ‪‬ﻧ ‪‬ﻪ ﻻ ‪‬ﻳ ﹶﻘﺮ‪ ‬‬

‫‪١٨٢‬‬
‫ﺐ ﺍﻟﻘﹶـ ‪‬ﺪ ‪‬ﺭ ﻭﻻ‬ ‫ﻚ ﻭﹶﻗ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ‪‬ﺳﺒِﻴﻞ ﺍﻹِﻋﻼﻡ ِﻣﻦ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻻ ﻳ‪‬ﻐﺎِﻟ ‪‬‬
‫ﻭﺯﺍ ‪‬ﺩ ﺍﻟﻘﺎﺿِﻲ ﻋِﻴﺎﺽ ‪ :‬ﻭﻳ‪‬ﻘﺎﻝ ِﺇ ﱠﻥ ﺍﻹِﺧﺒﺎﺭ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﳉ ‪‬ﻬﹶﻠ ِﺔ ‪ .‬ﻗـﺎ ﹶﻝ ‪:‬‬
‫ﺾﺍﹶ‬ ‫ﻚ ﻓِﻲ ﹶﻇ ‪‬ﻦ ﺑ‪‬ﻌ ِ‬ ‫ﻚ ﺧ‪‬ﺸﻴ‪‬ﺔ ﺃﹶﻥ ‪‬ﻳﻘﹶﻊ ﹶﺫِﻟ ‪‬‬
‫ﺴ‪‬ﺒِﺒﻪِ ‪ ،‬ﻭﺍﻟﻨ‪‬ﻬﻲ ﻋ‪‬ﻦ ﺍﻋﺘِﻘﺎﺩ ﺧِﻼﻑ ﹶﺫِﻟ ‪‬‬‫ﻳ‪‬ﺄﺗِﻲ ﺍﳋﹶﲑ ِﺑ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ﺒﺎﺡ ِﺇ ﱠﻻ ﺇِﺫﺍ ﻛﺎ ﹶﻥ ‪‬ﻣ ‪‬ﺆ‪‬ﺑﺪ‪‬ﺍ ِﻟ‪‬ﺘ ﹶﻜ ‪‬ﺮ ِﺭ ِﻩ ‪‬ﻋﻠﹶﻴ ِﻪ ﻓِﻲ ﺃﹶﻭﻗﺎﺕ ﹶﻓﻘﹶﺪ ﻳ‪‬ﺜﻘﹸﻞ ‪‬ﻋﻠﹶﻴ ِﻪ ﻓِﻌﻠﻪ ﹶﻓﻴ‪‬ﻔﻌ‪‬ﻠ ‪‬ﻪ‬
‫ﺐ ﻣﺎِﻟ ٍ‬‫ﺤﺼ‪‬ﻞ ﻣ‪‬ﺬ ‪‬ﻫ ِ‬ ‫ﻭ ‪‬ﻣ ‪‬‬
‫ﺺ ﺍﻟ‪‬ﻨ‪‬ﻴ ِﺔ ﹶﻓﺤِﻴ‪‬ﻨِﺌ ٍﺬ ﻳ‪‬ﻜﺮ‪‬ﻩ ‪ .‬ﻗﺎ ﹶﻝ ‪ :‬ﻭﻫ‪‬ﺬﺍ ﹶﺃﺣ‪‬ﺪ ﻣ‪‬ﺤ‪‬ﺘﻤ‪‬ﻼﺕ ﻗﹶﻮﻟﹸﻪ ‪" :‬ﻻ‬ ‫ﻒ ﻣِﻦ ﻏﹶﲑ ﻃِﻴﺐ ﻧ‪‬ﻔﺲ ﻭﻏﹶﲑ ﺧﺎِﻟ ِ‬ ‫ﺑِﺎﻟ‪‬ﺘ ﹶﻜﱡﻠ ِ‬
‫ﺨ ٍﲑ" ﺃﹶﻱ ِﺇ ﱠﻥ ﻋ‪‬ﻘﺒﺎ ‪‬ﻩ ﻻ ﺗ‪‬ﺤ ‪‬ﻤ ‪‬ﺪ ﻭﻗﹶﺪ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ﱠﺬ ‪‬ﺭ ﺍﻟﻮﻓﺎ ُﺀ ِﺑ ِﻪ ‪ ،‬ﻭﻗﹶﺪ ‪‬ﻳﻜﹸﻮﻥ ﻣ‪‬ﻌﻨﺎ ‪‬ﻩ ﻻ ‪‬ﻳﻜﹸﻮﻥ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ِﻟﺨ‪‬ـ ٍﲑ ﻟﹶـﻢ‬ ‫ﻳ‪‬ﺄﺗِﻲ ِﺑ ‪‬‬
‫ﳊﺪِﻳﺚ ‪.‬‬ ‫‪‬ﻳ ﹶﻘﺪ‪‬ﺭ ﻛﹶﻤﺎ ﻓِﻲ ﺍ ﹶ‬
‫ﻭ ‪‬ﺟ ‪‬ﺰ ‪‬ﻡ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ‪‬ﻲ ﻓِﻲ "ﺍﳌﹸﻔﻬِﻢ " ِﺑﺤ‪‬ﻤ ِﻞ ﻣﺎ ﻭ ‪‬ﺭ ‪‬ﺩ ﻓِﻲ ﺍﻷَﺣﺎﺩِﻳﺚ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﻬﻲ ‪‬ﻋﻠﹶﻰ ﻧ‪‬ﺬﺭ ﺍﳌﹸﺠﺎﺯﺍﺓ ﻓﹶﻘﺎ ﹶﻝ ‪ :‬ﻫ‪‬ـﺬﺍ‬
‫ﻒ ﻓِﻌ ﹶﻞ‬
‫ﺻ ‪‬ﺪﻗﹶﺔ ﻛﹶﺬﺍ ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻜﹶﺮﺍﻫ‪‬ﺔ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟﻤ‪‬ﺎ ﻭﹶﻗ ‪‬‬
‫ﻼ ‪ :‬ﺇِﻥ ‪‬ﺷﻔﹶﻰ ﺍﷲ ‪‬ﻣﺮِﻳﻀِﻲ ﹶﻓ ‪‬ﻌﹶﻠ ‪‬ﻲ ‪‬‬ ‫ﺤﻠﹼﻪ ﺃﹶﻥ ‪‬ﻳﻘﹸﻮﻝ ‪‬ﻣﹶﺜ ﹰ‬
‫ﺍﻟﻨ‪‬ﻬﻲ ‪‬ﻣ ‪‬‬
‫ﺍﻟﻘﹸﺮﺑ‪‬ﺔ ﺍﳌﹶﺬﻛﹸﻮﺭ ‪‬ﻋﻠﹶﻰ ‪‬ﺣﺼ‪‬ﻮﻝ ﺍﻟ ‪‬ﻐﺮ‪‬ﺽ ﺍﳌﹶﺬﻛﹸﻮﺭ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻤﺤ‪‬ﺾ ﹶﻟ ‪‬ﻪ ِﻧﻴ‪‬ﺔ ﺍﻟ‪‬ﺘ ﹶﻘﺮ‪‬ﺏ ِﺇﻟﹶﻰ ﺍﷲ ﺗ‪‬ﻌـﺎﻟﹶﻰ ﻟِﻤـﺎ‬
‫ﺼﺪ‪‬ﻕ ﺑِﻤـﺎ ‪‬ﻋﱠﻠﻘﹶـ ‪‬ﻪ‬
‫ﻒ ‪‬ﻣﺮِﻳﻀﻪ ﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﻚ ﻓِﻴﻬﺎ ﻣ‪‬ﺴﻠﹶﻚ ﺍﳌﹸﻌﺎ ‪‬ﺭﺿ‪‬ﺔ ‪ ،‬ﻭﻳ‪‬ﻮﺿ‪‬ﺤ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﻮ ﻟﹶﻢ ‪‬ﻳﺸ ِ‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭ ﻣِﻨ ‪‬ﻪ ﺑ‪‬ﻞ ‪‬ﺳﹶﻠ ‪‬‬
‫‪‬‬
‫ﺝ‬
‫ﺽ ﻋﺎ ِﺟ ٍﻞ ‪‬ﻳﺰِﻳﺪ ‪‬ﻋﻠﹶﻰ ﻣﺎ ﺃﹶﺧـ ‪‬ﺮ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﺷِﻔﺎِﺋ ِﻪ ‪ ،‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﺣﺎﻟﹶﺔ ﺍﻟ‪‬ﺒﺨِﻴﻞ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻻ ﻳ‪‬ﺨﺮِﺝ ﻣِﻦ ﻣﺎﻟﻪ ﺷ‪‬ﻴﺌﹰﺎ ِﺇ ﱠﻻ ِﺑﻌِﻮ ٍ‬
‫ﳊﺪِﻳﺚ ِﻟﻘﹶﻮِﻟ ِﻪ ‪ِ" :‬ﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﺴﺘ‪‬ﺨﺮ‪‬ﺝ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺒﺨِﻴﻞ ﻣـﺎ ﻟﹶـﻢ ‪‬ﻳﻜﹸـﻦ‬‫ﻏﺎِﻟﺒ‪‬ﺎ ‪ .‬ﻭﻫ‪‬ﺬﺍ ﺍﳌﹶﻌﻨ‪‬ﻰ ﻫ‪‬ﻮ ﺍﳌﹸﺸﺎﺭ ِﺇﻟﹶﻴ ِﻪ ﻓِﻲ ﺍ ﹶ‬
‫ﺍﻟ‪‬ﺒﺨِﻴ ﹸﻞ ﻳ‪‬ﺨﺮِﺟ ‪‬ﻪ"‪.‬‬
‫ﻚ ﺍﻟﻐ‪‬ـﺮ‪‬ﺽ ‪ ،‬ﺃﹶﻭ ﹶﺃ ﱠﻥ ﺍﷲ‬ ‫ﻀ ‪‬ﻢ ِﺇﻟﹶﻰ ﻫ‪‬ﺬﺍ ﺍﻋﺘِﻘﺎﺩ ﺟﺎﻫِﻞ ‪‬ﻳ ﹸﻈ ‪‬ﻦ ﹶﺃ ﱠﻥ ﺍﻟﻨ‪‬ﺬﺭ ﻳ‪‬ﻮﺟِﺐ ‪‬ﺣﺼ‪‬ﻮﻝ ﹶﺫﻟِـ ‪‬‬ ‫ﻗﺎ ﹶﻝ ‪ :‬ﻭﻗﹶﺪ ﻳ‪‬ﻨ ‪‬‬
‫ﳊﺪِﻳﺚ ﺃﹶﻳﻀ‪‬ﺎ " ﹶﻓِﺈ ﱠﻥ ﺍﻟﻨ‪‬ﺬﺭ ﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ‬
‫ﻚ ﺍﻟﻨ‪‬ﺬﺭ ‪ ،‬ﻭِﺇﻟﹶﻴﻬِﻤﺎ ﺍﻹِﺷﺎﺭ‪‬ﺓ ِﺑﻘﹶﻮِﻟ ِﻪ ﻓِﻲ ﺍ ﹶ‬
‫ﻚ ﺍﻟ ‪‬ﻐﺮ‪‬ﺽ ﻷَﺟ ِﻞ ﹶﺫِﻟ ‪‬‬
‫ﻳ‪‬ﻔﻌ‪‬ﻞ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﺫِﻟ ‪‬‬
‫ﺻﺮِﻳﺢ‪.‬‬ ‫ﻣِﻦ ﹶﻗﺪ‪‬ﺭ ﺍﷲ ﺷ‪‬ﻴﺌﹰﺎ " ﻭﺍﳊﺎﻟﹶﺔ ﺍﻷُﻭﻟﹶﻰ ﺗ‪‬ﻘﺎﺭِﺏ ﺍﻟﻜﹸﻔﺮ ﻭﺍﻟﺜﹼﺎِﻧﻴ‪‬ﺔ ‪‬ﺧﻄﹶﺄ ‪‬‬
‫ﻗﹸﻠﺖ ‪ :‬ﺑ‪‬ﻞ ﺗ‪‬ﻘﺮ‪‬ﺏ ِﻣ ‪‬ﻦ ﺍﻟﻜﹸﻔﺮ ﺃﹶﻳﻀ‪‬ﺎ‪.‬‬
‫ﳋﺒ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﺍﻟﻜﹶﺮﺍﻫ‪‬ﺔ ﻭﻗﺎ ﹶﻝ ‪ :‬ﺍﱠﻟﺬِﻱ ﻳ‪‬ﻈﻬ‪‬ﺮ ﻟِﻲ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ‬‫ﹸﺛ ‪‬ﻢ ‪‬ﻧ ﹶﻘ ﹶﻞ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ‪‬ﻲ ﻋ‪‬ﻦ ﺍﻟ ‪‬ﻌﻠﹶﻤﺎﺀ ﺣ‪‬ﻤﻞ ﺍﻟﻨ‪‬ﻬﻲ ﺍﻟﻮﺍﺭِﺩ ﻓِﻲ ﺍ ﹶ‬
‫ﺤ ‪‬ﺮﻣ‪‬ﺎ ‪ ،‬ﻭﺍﻟﻜﹶﺮﺍﻫ‪‬ﺔ ﻓِﻲ‬ ‫ﻚ ‪‬ﻣ ‪‬‬
‫ﻚ ﺍﻻﻋﺘِﻘﺎﺩ ﺍﻟﻔﺎﺳِﺪ ﹶﻓ‪‬ﻴﻜﹸﻮﻥ ﺇِﻗﺪﺍﻣﻪ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺍﻟﺘ‪‬ﺤﺮِﱘ ﻓِﻲ ‪‬ﺣ ‪‬ﻖ ﻣ‪‬ﻦ ﻳ‪‬ﺨﺎﻑ ‪‬ﻋﻠﹶﻴ ِﻪ ﹶﺫِﻟ ‪‬‬
‫ﳊ ِﺪﻳﺚ ﻓِﻲ ﺍﻟﻨ‪‬ﻬـﻲ‬ ‫ﺴ ‪‬ﻦ ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺆﻳ‪‬ﺪ ‪‬ﻩ ِﻗﺼ‪‬ﺔ ﺍﺑﻦ ‪‬ﻋﻤ‪‬ﺮ ﺭﺍﻭِﻱ ﺍ ﹶ‬
‫ﻚ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭﻫ‪‬ﻮ ﺗ‪‬ﻔﺼِﻴ ﹲﻞ ‪‬ﺣ ‪‬‬ ‫‪‬ﺣ ‪‬ﻖ ﻣ‪‬ﻦ ﻟﹶﻢ ﻳ‪‬ﻌ‪‬ﺘﻘِﺪ ﹶﺫِﻟ ‪‬‬
‫ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﺬﺭ ﹶﻓِﺈﻧ‪‬ﻬﺎ ﻓِﻲ ﻧ‪‬ﺬﺭ ﺍﳌﹸﺠﺎﺯﺍﺓ‪.‬‬
‫ﹸﺛ ‪‬ﻢ ‪‬ﻧ ﹶﻘ ﹶﻞ ﺍﻟﻘﹸﺮ ﹸﻃِﺒ ‪‬ﻲ ﺍﻻﺗ‪‬ﻔﺎﻕ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻮﺏ ﺍﻟﻮﻓﺎﺀ ِﺑﻨ‪‬ﺬ ِﺭ ﺍﳌﹸﺠﺎﺯﺍﺓ ِﻟﻘﹶﻮِﻟ ِﻪ  " ﻣ‪‬ﻦ ‪‬ﻧ ﹶﺬ ‪‬ﺭ ﺃﹶﻥ ‪‬ﻳﻄِﻴـﻊ ﺍﷲ ﺗ‪‬ﻌـﺎﻟﹶﻰ‬
‫ﻓﹶﻠ‪‬ﻴﻄِﻌ ‪‬ﻪ " ﻭﻟﹶﻢ ‪‬ﻳ ﹶﻔﺮ‪‬ﻕ ﺑ‪‬ﲔ ﺍ ﹸﳌ ‪‬ﻌﻠﱠﻖ ﻭﻏﹶﲑﻩ ﺍﻧ‪‬ﺘﻬ‪‬ﻰ‬
‫ﻚ ِﺑﻘﹶﻮِﻟ ِﻪ ‪:‬‬
‫ﺺ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﳊﺪِﻳﺚ ‪‬ﻧ ‪‬‬ ‫ﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﻟ ‪‬ﻌ ‪‬ﺮِﺑ ‪‬ﻲ ‪ :‬ﻓِﻴ ِﻪ ‪‬ﺣﺠ‪‬ﺔ ﻋ‪‬ﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻮﺏ ﺍﻟﻮﻓﺎﺀ ﺑِﻤﺎ ﺍﻟ‪‬ﺘ ‪‬ﺰ ‪‬ﻣ ‪‬ﻪ ﺍﻟﻨ‪‬ﺎﺫِﺭ ‪َ ،‬ﻷ ﱠﻥ ﺍ ﹶ‬
‫ﺻﺪ‪‬ﻭﺭ ﺍﻟﻨ‪‬ﺬﺭ ﻋ‪‬ﻨ ‪‬ﻪ ؛ ﺇِﺫ ﻟﹶﻮ‬ ‫"ﻳ‪‬ﺴﺘ‪‬ﺨﺮ‪‬ﺝ ِﺑ ِﻪ " ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻟﹶﻮ ﻟﹶﻢ ﻳ‪‬ﻠﺰ‪‬ﻣ ‪‬ﻪ ﺇِﺧﺮﺍﺟﻪ ﻟﹶﻤﺎ ‪‬ﺗ ‪‬ﻢ ﺍﳌﹸﺮﺍﺩ ﻣِﻦ ﻭﺻ ِﻔ ِﻪ ﺑِﺎﻟﺒ‪‬ﺨ ِﻞ ﻣِﻦ ‪‬‬
‫ﳊﺪِﻳﺚ ﺍﻟ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﹶﻘ ‪‬ﺪ ِﺭﻳ‪‬ﺔ ﻛﹶﻤﺎ ‪‬ﺗﻘﹶـ ‪‬ﺪ ‪‬ﻡ‬ ‫ﺨ‪‬ﻴﺮ‪‬ﺍ ﻓِﻲ ﺍﻟﻮﻓﺎﺀ ﻻﺳ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ ِﻟﺒ‪‬ﺨِﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﺪ‪‬ﻡ ﺍﻹِﺧﺮﺍﺝ ‪ .‬ﻭﻓِﻲ ﺍ ﹶ‬ ‫ﻛﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹶﺔ ﺗ‪‬ﺪﹶﻓ ‪‬ﻊ ﻣِﻴ‪‬ﺘ ﹶﺔ ﺍﻟﺴ‪‬ﻮ ِﺀ‬
‫ﻱ ﻣِﻦ ‪‬ﺣﺪِﻳﺚ ﹶﺃﻧ‪‬ﺲ " ِﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺗ‪‬ﻘﺮِﻳﺮﻩ ﻓِﻲ ﺍﻟﺒﺎﺏ ﺍﳌﹸﺸﺎﺭ ِﺇﻟﹶﻴ ِﻪ ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﻣﺎ ﺃﹶﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﺍﻟﺘ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹶﺔ ‪‬ﺗﻜﹸﻮﻥ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ِﻟﺪ‪‬ﻓ ِﻊ ﻣِﻴﺘ‪‬ـﺔ‬‫" ﻓﹶﻈﺎ ِﻫ ‪‬ﺮ ‪‬ﻩ ‪‬ﻳﻌﺎﺭِﺽ ﻗﹶﻮﻟﹸﻪ ‪ِ" :‬ﺇ ﱠﻥ ﺍﻟﻨ‪‬ﺬﺭ ﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﺍﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭ " ﻭﻳ‪‬ﺠﻤ‪‬ﻊ ﺑ‪‬ﻴﻨﻬﻤﺎ ِﺑﹶﺄﻥﱠ ﺍﻟ ‪‬‬
‫ﷲ ﺷ‪‬ﻴﺌﹰﺎ ؟‬
‫ﺕ ‪ ،‬ﻭﻗﹶﺪ ﻗﺎ ﹶﻝ  ِﻟﻤ‪‬ﻦ ‪‬ﺳﹶﺄﹶﻟ ‪‬ﻪ ﻋ‪‬ﻦ ﺍﻟﺮ‪‬ﻗﹶﻰ ﻫ‪‬ﻞ ‪‬ﺗ ‪‬ﺮ ‪‬ﺩ ﻣِﻦ ﹶﻗ ‪‬ﺪ ِﺭ ﺍ ِ‬ ‫ﺴﺒ‪‬ﺒﺎ ِ‬
‫ﺍﻟﺴ‪‬ﻮﺀ ‪ ،‬ﻭﺍﻷَﺳﺒﺎﺏ ‪‬ﻣ ﹶﻘ ‪‬ﺪﺭ‪‬ﺓ ﻛﺎ ﹸﳌ ‪‬‬

‫‪١٨٣‬‬
‫ﻗﺎ ﹶﻝ ‪ِ " :‬ﻫ ‪‬ﻲ ﻣِﻦ ﹶﻗﺪ‪‬ﺭ ﺍﷲ " ﺃﹶﺧ ‪‬ﺮ ‪‬ﺟﻪ‪ ‬ﹶﺃﺑ‪‬ﻮ ﺩﺍ ‪‬ﻭ ‪‬ﺩ ﻭﺍﳊﺎﻛِﻢ ‪ ،‬ﻭﻧ‪‬ﺤﻮﻩ ﻗﹶﻮﻝ ‪‬ﻋﻤ‪‬ﺮ " ‪‬ﻧ ِﻔ ‪‬ﺮ ﻣِﻦ ﹶﻗﺪ‪‬ﺭ ﺍﷲ ِﺇﻟﹶﻰ ﹶﻗﺪ‪‬ﺭ ﺍﷲ‬
‫ﺐ ﻭﺍﻟﺘ‪‬ﺪﺍﻭِﻱ‪.‬‬ ‫ﻚ ﻣ‪‬ﺸﺮ‪‬ﻭ ِﻋ‪‬ﻴ ﹸﺔ ﺍﻟ ﱢﻄ ‪‬‬
‫ﺐ ‪ ،‬ﻭﻣِﺜﻞ ﹶﺫِﻟ ‪‬‬
‫" ﻛﹶﻤﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﺗ‪‬ﻘﺮِﻳﺮﻩ ﻓِﻲ ﻛِﺘﺎﺏ ﺍﻟ ﱢﻄ ‪‬‬
‫ﻚ ﹶﻓﻘﹶﺪ ‪‬ﻧﻬِـ ‪‬ﻲ‬ ‫ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ﺍﻟ ‪‬ﻌ ‪‬ﺮِﺑ ‪‬ﻲ ‪ :‬ﺍﻟﻨ‪‬ﺬﺭ ‪‬ﺷﺒِﻴﻪ ﺑِﺎﻟﺪ‪‬ﻋﺎ ِﺀ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﺍﻟ ﹶﻘﺪ‪‬ﺭ ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ ﹶﻘﺪ‪‬ﺭ ﺃﹶﻳﻀ‪‬ﺎ ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻊ ﹶﺫِﻟ ‪‬‬
‫ﺴﺒ‪‬ﺐ ﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﺪ‪‬ﻋﺎﺀ ﻋِﺒﺎ ‪‬ﺩﹲﺓ ﻋﺎ ِﺟﹶﻠ ﹲﺔ ‪ ،‬ﻭﻳ‪‬ﻈﻬ‪‬ﺮ ﺑِـ ِﻪ ﺍﻟﺘ‪‬ﻮﺟ‪‬ـﻪ ِﺇﻟﹶـﻰ ﺍﷲ‬ ‫ﺏ ِﺇﻟﹶﻰ ﺍﻟﺪ‪‬ﻋﺎﺀ ‪ ،‬ﻭﺍﻟ ‪‬‬ ‫ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﺬﺭ ﻭ‪‬ﻧ ِﺪ ‪‬‬
‫ﳊﺼ‪‬ﻮﻝ ﻭﺗ‪‬ﺮ ‪‬ﻙ ﺍﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ِﺇﻟﹶﻰ‬ ‫ﻑ ﺍﻟ‪‬ﻨﺬﺭ ﹶﻓِﺈ ﱠﻥ ﻓِﻴ ِﻪ ﺗ‪‬ﺄ ِﺧ ‪‬ﲑ ﺍﻟﻌِﺒﺎﺩ‪‬ﺓ ِﺇﻟﹶﻰ ﺣِﲔ ﺍ ﹸ‬ ‫ﳋﻀ‪‬ﻮﻉ ‪ ،‬ﻭﻫ‪‬ﺬﺍ ِﺑﺨِﻼ ِ‬ ‫ﻀﺮ‪‬ﻉ ﹶﻟ ‪‬ﻪ ﻭﺍ ﹸ‬ ‫ﻭﺍﻟ‪‬ﺘ ‪‬‬
‫ﻀﺮ‪‬ﻭﺭ‪‬ﺓ ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ‪.‬‬ ‫ﺣِﲔ ﺍﻟ ‪‬‬
‫ﻱ ‪ ،‬ﻭﻓِﻴ ِﻪ‬
‫ﳊﺪِﻳﺚ ﹶﺃ ﱠﻥ ﹸﻛ ﹼﻞ ﺷ‪‬ﻲﺀ ﻳ‪‬ﺒ‪‬ﺘ ِﺪﹸﺋ ‪‬ﻪ ﺍ ﹸﳌ ﹶﻜﻠﱠﻒ ﻣِﻦ ‪‬ﻭﺟ‪‬ﻮﻩ ﺍﻟِﺒ ‪‬ﺮ ﺃﹶﻓﻀ‪‬ﻞ ِﻣﻤ‪‬ﺎ ﻳ‪‬ﻠ‪‬ﺘ ِﺰ ‪‬ﻣ ‪‬ﻪ ﺑِﺎﻟﻨ‪‬ﺬ ِﺭ ﻗﺎﹶﻟ ‪‬ﻪ ﺍﳌﺎﻭﺭ ِﺩ ‪‬‬
‫ﻭﻓِﻲ ﺍ ﹶ‬
‫ﺕ ﻻ ‪‬ﻳﻌ‪‬ـ ‪‬ﺪ‬‫ﺐ ﺍﳌﹶﻨ ِﻬﻴ‪‬ﺎ ِ‬
‫ﺕ ﻭﺍﺟ‪‬ﺘ‪‬ﻨ ‪‬‬ ‫ﺚ ‪‬ﻋﹶﻠﻰ ﺍﻹِﺧﻼﺹ ﻓِﻲ ‪‬ﻋﻤ‪‬ﻞ ﺍﳋﹶﲑ ﻭ ﹶﺫ ‪‬ﻡ ﺍﻟﺒ‪‬ﺨﻞ ‪ ،‬ﻭﹶﺃ ﱠﻥ ﻣ‪‬ﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ﺍﳌﹶﺄﻣ‪‬ﻮﺭﺍ ِ‬ ‫ﳊ ﹼ‬‫ﺍﹶ‬
‫‪٢٩٣‬‬
‫ﻼ‪.‬‬
‫‪‬ﺑﺨِﻴ ﹰ‬
‫ــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﻟﻨ‪‬ﺎﺱ ﻣﻌﺎﺩﻥ‪ ،‬ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺧﻴﺎﺭﻫﻢ ﰲ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﻓﻘﻬﻮﺍ‬
‫ﺱ ‪‬ﻣﻌ‪‬ﺎ ِﺩﻥﹶ‪ِ ،‬ﺧﻴ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﳉﹶﺎ ِﻫِﻠ‪‬ﻴ ِﺔ‬ ‫ﺠﺪ‪‬ﻭ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﺗ ِ‬‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ‪‬ﺷ ‪‬ﺮ‬ ‫ﺱ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﻟﺸ‪‬ﺎ ِﻥ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﹶﻟ ‪‬ﻪ ﹶﻛﺮ‪‬ﺍ ِﻫ‪‬ﻴﺔﹰ‪ ،‬ﻭ‪‬ﺗ ِ‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻼﻡِ‪ِ ،‬ﺇﺫﹶﺍ ﹶﻓ ِﻘﻬ‪‬ﻮﺍ‪ ،‬ﻭ‪‬ﺗ ِ‬
‫ِﺧﻴ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﺱ ﺫﹶﺍ ﺍﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ِﻦ ﺍﱠﻟﺬِﻱ ﻳ‪‬ﺎﺗِﻲ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ِﺑ ‪‬ﻮ ‪‬ﺟﻪٍ‪ ،‬ﻭﻳ‪‬ﺎﺗِﻲ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ِﺑ ‪‬ﻮ ‪‬ﺟ ٍﻪ«‪.٢٩٤‬‬
‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻣﻌﲎ ﺍﳊﺪﻳﺚ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ -  -‬ﺷﺒ‪‬ﻪ ﺍﻟﻨﺎﺱ ﰲ ﺃﻧﺴﺎ‪‬ﻢ 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 ﺫﺍ‪‬ﺎ‪ ،‬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[‬

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‫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 ‪‬ﺧﹶﻠﻮ‪‬ﺍ ‪‬ﻋﻀ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟﹶﺄﻧ‪‬ﺎ ِﻣ ﹶﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬
‫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
‫ﻣﻌﺪ‪‬ﺎ‪ ،‬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 ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﻼﻡِ‪،‬‬
‫ﺱ ‪‬ﻣﻌ‪‬ﺎ ِﺩﻥﹶ‪ِ ،‬ﺧﻴ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﳉﹶﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ِﺧﻴ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪» :‬ﺗ ِ‬

‫‪ - ٢٩٥‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٢٢٥ /٤‬‬

‫‪١٨٥‬‬
‫ﺱ ﺫﹶﺍ ﺍﻟ ‪‬ﻮ ‪‬ﺟ ‪‬ﻬ‪‬ﻴ ِﻦ‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ‪‬ﺷ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺱ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﻟﺸ‪‬ﺎ ِﻥ ﹶﺃ ‪‬ﺷﺪ‪ ‬ﻫ ‪‬ﻢ ﹶﻟ ‪‬ﻪ ﹶﻛﺮ‪‬ﺍ ِﻫ‪‬ﻴﺔﹰ‪ ،‬ﻭ‪‬ﺗ ِ‬ ‫ِﺇﺫﹶﺍ ﹶﻓ ِﻘﻬ‪‬ﻮﺍ‪ ،‬ﻭ‪‬ﺗ ِ‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫‪٢٩٦‬‬
‫ﺍﱠﻟﺬِﻱ ﻳ‪‬ﺎﺗِﻲ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ِﺑ ‪‬ﻮ ‪‬ﺟﻪٍ‪ ،‬ﻭﻳ‪‬ﺎﺗِﻲ ‪‬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 ،‬ﺇﺭﺍﺩ‪‬ﻢ ﻻ ﺗﻘﺒﻞ ﺍﳌﻨﺎﺻﻔﺔ ﺑﻞ ﻳﺬﻫﺒﻮﻥ ﻣﻊ ﺇﳝﺎ‪‬ﻢ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻛﻤﺎ ﳍﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣـﻊ ﺩﻳـﻦ ﺍﷲ‬
‫ﻭﻣﻊ ﲨﺎﻋﺔ ﺍﳊﻖ‪ ،‬ﻓﺤﻴﻨﻬﺎ ﳛﻤﻠﻮﻥ ﻫﺬﺍ ﺣﻖ ﺍﳊﻤﻞ‪ ،‬ﻭﻳﻌﻄﻮﻧﻪ ﻛﻞ ﺃﻧﻔﺴﻬﻢ ﻭﳛﺎﺭﺑﻮﻥ ﺃﻋﺪﺍﺀﻩ ﺇﱃ ﺁﺧـﺮ‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ{ ]ﺍﻟﻔﺘﺢ‪ [١٦ :‬ﻓﻬﻢ ﻳﺒﻐﻀﻮﻥ ﺃﻋﺪﺍﺀﻩ ﻛﻞ ﺍﻟﺒﻐﺾ ﻛﻤﺎ ﳛﺒﻮﻥ ﺃﺻﺤﺎﺑﻪ ﻛﻞ‬‫ﺭﻣﻖ }‪‬ﺗﻘﹶﺎِﺗﻠﹸﻮ‪‬ﻧ ‪‬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 ﺃﺻﺤﺎ‪‬ﺎ ﻓﺈﺫﹰﺍ ﺳﻴﻜﻮﻥ ﺷﺄﻥ )ﺍﳌﺪﺍﻫﻨﲔ( ﳑﻦ ﻳﺮﻳﺪﻭﻥ ﺇﺭﺿﺎﺀ ﻛﻞ ﺍﻷﻃﺮﺍﻑ‬
‫ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﳊﻖ ﻭﻗﻴﻤﻪ‪ ،‬ﻭﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺪﻳﻦ ﻭﺍﻹﺳﻼﻡ؟ ﺇ‪‬ﺎ 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 ﺍﻟﻄﺎﻣ‪‬ﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺍﻟﻔﺎﻗﺮﺓ ﺍﻟﱵ ﺍﺟﺘﻤﻊ ﻓﻴﻬـﺎ ﻛـﻞ‬
‫ﻣﻘﻮﻣﺎﺕ ﺍﻟﻔﺘﻨﺔ ﻟﻸﻣﺔ‪.‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﻓﻘﻪ ﺭﺍﺋﻊ ﻭﻫﻮ ﻗﻀﻴﺔ ﺍﺳﺘﺨﺪﺍﻡ )ﺍﻷﺭﺷﻴﻒ(‪ ،‬ﻓﺎﻟﺘﺎﺭﻳﺦ ﺳﻼﺡ ﻋﻈﻴﻢ ﻟﻜﻦ ﻭﺿـﻌﻪ ﰲ ﻏـﲑ‬
‫ﺤﻤ‪‬ـﻞ 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[‬

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‫ﺃﻳﺎﻡ ﺧﻠﺖ‪ ،‬ﻳ‪‬ﻘﺮﻉ ‪‬ﺎ ﻛﻠﻤﺎ ﺳﻨﺤﺖ ﳋﺼﻮﻣﻪ ﺑﺎﺩﺭﺓ ﺧﻼﻑ‪ ،‬ﻓﻘﺪ ﻋﺎﺏ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻣﺜﻞ ﻫﺆﻻﺀ ﺑﻘﻮﻟـﻪ‪:‬‬
‫ﺖ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ـﺎ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ﹶﻟﺴ‪‬ـ ‪‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻓ‪‬ﺘ‪‬ﺒ‪‬ﻴﻨ‪‬ﻮﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟ ‪‬ﻤ ‪‬ﻦ ﹶﺃﹾﻟﻘﹶﻰ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬‬
‫}ﻳ‪‬ﺎﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇﺫﹶﺍ ‪‬‬
‫ﻚ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻓ‪‬ﺘ‪‬ﺒ‪‬ﻴﻨ‪‬ﻮﺍ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓ ِﻌ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣﻐ‪‬ﺎِﻧ ‪‬ﻢ ﹶﻛِﺜ ‪‬ﲑﹲﺓ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺽ ﺍﹾﻟ ‪‬‬
‫‪‬ﺗ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﻚ‬
‫ﺕ ﹶﺫﻟِـ ‪‬‬ ‫ﺕ ‪‬ﻳ ﹾﺬ ِﻫ‪‬ﺒ ‪‬ﻦ ﺍﻟﺴ‪‬ـ‪‬ﻴﺌﹶﺎ ِ‬ ‫ﺴﻨ‪‬ﺎ ِ‬ ‫ﺤ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺧِﺒﲑ‪‬ﺍ{ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٩٤ :‬ﻭﻗﺪ ﻋ‪‬ﻠﻢ ﻣﻦ ﺩﻳﻨﻨﺎ }ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ِﺫ ﹾﻛﺮ‪‬ﻯ 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:‬‬
‫ﺸﺮ‪‬ﻑ ﺍﻹِﺳﻼ ِﻣ ‪‬ﻲ ﻻ ‪‬ﻳِﺘ ‪‬ﻢ ِﺇ ﱠﻻ ﺑِﺎﻟ‪‬ﺘ ﹶﻔ ﱡﻘ ِﻪ ﻓِﻲ ﺍﻟﺪ‪‬ﻳﻦ ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﻫ‪‬ﺬﺍ ﹶﻓﺘ‪‬ﻨ ﹶﻘﺴِﻢ ﺍﻟﻨ‪‬ـﺎﺱ ﺃﹶﺭ‪‬ﺑﻌ‪‬ـﺔ‬ ‫ﻓِﻴ ِﻪ ﺇِﺷﺎﺭ‪‬ﺓ ِﺇﻟﹶﻰ ﺃﹶ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺃﹶﻗﺴﺎﻡ ‪‬ﻣ ‪‬ﻊ ﻣﺎ ﻳ‪‬ﻘﺎﺑِﻠﻬﺎ ‪:‬‬
‫ﺍ َﻷﻭ‪‬ﻝ ‪‬ﺷﺮِﻳﻒ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﺃﹶﺳﹶﻠ ‪‬ﻢ ﻭ‪‬ﺗ ﹶﻔ ﱠﻘ ‪‬ﻪ ‪ ،‬ﻭﻳ‪‬ﻘﺎﺑِﻠ ‪‬ﻪ ﻣ‪‬ﺸﺮ‪‬ﻭﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﻟﹶﻢ ﻳ‪‬ﺴﻠِﻢ ﻭﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻘﱠﻪ‪.‬‬
‫ﺍﻟﺜﹼﺎﻧِﻲ ‪‬ﺷﺮِﻳﻒ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﺃﹶﺳﹶﻠ ‪‬ﻢ ﻭﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻘﱠﻪ ‪ ،‬ﻭﻳ‪‬ﻘﺎﺑِﻠ ‪‬ﻪ ﻣ‪‬ﺸﺮ‪‬ﻭﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﻟﹶﻢ ﻳ‪‬ﺴﻠِﻢ ﻭ‪‬ﺗ ﹶﻔ ﱠﻘ ‪‬ﻪ‪.‬‬
‫ﺍﻟﺜﹼﺎﻟِﺚ ‪‬ﺷﺮِﻳﻒ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﻟﹶﻢ ﻳ‪‬ﺴﻠِﻢ ﻭﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻘﱠﻪ ‪ ،‬ﻭﻳ‪‬ﻘﺎﺑِﻠ ‪‬ﻪ ﻣ‪‬ﺸﺮ‪‬ﻭﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﺃﹶﺳﹶﻠ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ﹶﻔ ﱠﻘ ‪‬ﻪ‪.‬‬
‫ﺍﻟﺮ‪‬ﺍﺑِﻊ ‪‬ﺷﺮِﻳﻒ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﻟﹶﻢ ﻳ‪‬ﺴﻠِﻢ ﻭ‪‬ﺗ ﹶﻔ ﱠﻘ ‪‬ﻪ ﻭﻳ‪‬ﻘﺎﺑِﻠ ‪‬ﻪ ﻣ‪‬ﺸﺮ‪‬ﻭﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﺃﹶﺳﹶﻠ ‪‬ﻢ ﻭﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻘﱠﻪ‪.‬‬
‫ﻑ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﺛﹸ ‪‬ﻢ ﺃﹶﺳﹶﻠ ‪‬ﻢ ﻭ‪‬ﺗ ﹶﻔ ﱠﻘ ‪‬ﻪ ‪ ،‬ﻭ‪‬ﻳﻠِﻴﻪ ﻣ‪‬ﻦ ﻛﺎ ﹶﻥ ﻣ‪‬ﺸﺮ‪‬ﻭﻓﹰﺎ ﹸﺛ ‪‬ﻢ ﺃﹶﺳﹶﻠ ‪‬ﻢ ﻭ‪‬ﺗ ﹶﻔ ﱠﻘ ‪‬ﻪ ‪ ،‬ﻭ‪‬ﻳﻠِﻴﻪ‬ ‫ﹶﻓﺄﹶﺭﻓﹶﻊ ﺍﻷَﻗﺴﺎﻡ ﻣ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﻣ‪‬ﻦ ﻛﺎ ﹶﻥ ‪‬ﺷﺮِﻳﻔﹰﺎ ﻓِﻲ ﺍﳉﺎ ِﻫِﻠﻴ‪‬ﺔ ﹸﺛ ‪‬ﻢ ﺃﹶﺳﹶﻠ ‪‬ﻢ ﻭﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻘﱠﻪ ‪ ،‬ﻭ‪‬ﻳﻠِﻴﻪ ﻣ‪‬ﻦ ﻛﺎ ﹶﻥ ﻣ‪‬ﺸﺮ‪‬ﻭﻓﹰﺎ ﹸﺛ ‪‬ﻢ ﺃﹶﺳﹶﻠ ‪‬ﻢ ﻭﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻘﱠﻪ‪.‬‬
‫ﻭﹶﺃﻣ‪‬ﺎ ﻣ‪‬ﻦ ﻟﹶﻢ ﻳ‪‬ﺴﻠِﻢ ﻓﹶﻼ ﺍﻋﺘِﺒﺎﺭ ِﺑ ِﻪ ﺳ‪‬ﻮﺍﺀ ﻛﺎ ﹶﻥ ‪‬ﺷﺮِﻳﻔﹰﺎ ﺃﹶﻭ ﻣ‪‬ﺸﺮ‪‬ﻭﻓﹰﺎ ﺳ‪‬ﻮﺍﺀ ‪‬ﺗ ﹶﻔ ﱠﻘ ‪‬ﻪ ﺃﹶﻭ ﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻘﱠﻪ ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ‪.‬‬
‫ﺼﻔﹰﺎ ِﺑﻤ‪‬ﺤﺎﺳِﻦ ﺍ َﻷﺧﻼﻕ ‪ ،‬ﻛـﺎﻟ ﹶﻜ ‪‬ﺮ ِﻡ ﻭﺍﻟ ِﻌﻔﱠـﺔ ﻭﺍﳊِﻠـﻢ‬ ‫ﻚ ﻣ‪‬ﻦ ﻛﺎ ﹶﻥ ‪‬ﻣ‪‬ﺘ ِ‬ ‫ﺸﺮ‪‬ﻑ ﻭﻏﹶﲑ ﹶﺫِﻟ ‪‬‬ ‫ﻭﺍﳌﹸﺮﺍﺩ ﺑِﺎﳋِﻴﺎ ِﺭ ﻭﺍﻟ ‪‬‬
‫‪٢٩٧‬‬
‫ﻭﻏﹶﲑﻫﺎ ‪ ،‬ﻣﺘ‪‬ﻮﱢﻗﻴ‪‬ﺎ ِﻟﻤ‪‬ﺴﺎﻭِﻳﻬﺎ ﻛﺎﻟﺒ‪‬ﺨ ِﻞ ﻭﺍﻟ ﹸﻔﺠ‪‬ﻮﺭ 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؛ ﻷ‪‬ﻢ ﺇﺫﺍ ﻛﺎﻥ ﻗﻴﺎﻣﻬﻢ ‪‬ﺎ ﻋﻦ ﻛـﺮﻩ‬
‫‪٢٩٨‬‬
‫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 ﻭﻣﻘﺎﻣﺎ‪‬ﻢ 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
‫‪٢٩٩‬‬
‫ﻟﻠﻤﺴﺆﻭﻟﻴﺔ‪.‬‬
‫ــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻠﲏ ﻣﺜﻠﻪ‪:‬‬
‫ﻼﹶﺛ ﹲﺔ‪ :‬ﻋِﻴﺴ‪‬ﻰ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﺑﻨِـﻲ ِﺇﺳ‪‬ـﺮ‪‬ﺍﺋِﻴ ﹶﻞ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﻓِﻲ ﺍ ﹶﳌ ‪‬ﻬ ِﺪ ِﺇﻟﱠﺎ ﹶﺛ ﹶ‬
‫ﺖ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ِﻤﺘ‪‬ـ ‪‬ﻪ‬
‫ﺻﻠﱢﻲ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺟ ‪‬ﺮ‪‬ﻳﺞ‪ ،‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺼ‪‬ﻠﱢﻲ‪ ،‬ﺟ‪‬ﺎ َﺀ‪‬ﺗ ‪‬ﻪ ﹸﺃ ‪‬ﻣ ‪‬ﻪ ﹶﻓ ‪‬ﺪ ‪‬ﻋ‪‬ﺘﻪ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹸﺃﺟِﻴ‪‬ﺒﻬ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹸﺃ ‪‬‬
‫ﺖ ﺭ‪‬ﺍ ِﻋﻴ‪‬ـﺎ‬ ‫ﺖ ﹶﻟ ‪‬ﻪ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ‪‬ﻭ ﹶﻛﱠﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ﹶﻓﹶﺄﺑ‪‬ﻰ‪ ،‬ﹶﻓﹶﺄ‪‬ﺗ ‪‬‬
‫ﺿ ‪‬‬ ‫ﺻ ‪‬ﻮ ‪‬ﻣﻌ‪ِ‬ﺘﻪِ‪ ،‬ﹶﻓ‪‬ﺘ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ِﺮ‪‬ﻳﻪ‪ ‬ﻭﺟ‪‬ﻮ ‪‬ﻩ ﺍﳌﹸﻮ ِﻣﺴ‪‬ﺎﺕِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ‪‬ﺞ ﻓِﻲ ‪‬‬
‫ﺿﹶﺄ‬ ‫ﺻ ‪‬ﻮﻣ‪ ‬ﻌ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﺰﻟﹸﻮ ‪‬ﻩ ‪‬ﻭ ‪‬ﺳﺒ‪‬ﻮﻩ‪ ،‬ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺴﺮ‪‬ﻭﺍ ‪‬‬ ‫ﺖ‪ِ :‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ ﹶﻓﹶﺄ‪‬ﺗ ‪‬ﻮ ‪‬ﻩ ﹶﻓ ﹶﻜ ‪‬‬ ‫ﻼﻣ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﺕ ﹸﻏ ﹶ‬‫ﺴﻬ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻮﹶﻟ ‪‬ﺪ ‪‬‬
‫ﹶﻓﹶﺄ ‪‬ﻣ ﹶﻜ‪‬ﻨ‪‬ﺘ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫﺐٍ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻻﹶ‪ِ ،‬ﺇﻟﱠﺎ‬ ‫ﺻ ‪‬ﻮ ‪‬ﻣ ‪‬ﻌ‪‬ﺘ ‪‬‬
‫ﻼﻡ‪‬؟‪:‬ﺍﻟﺮ‪‬ﺍﻋِﻲ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻧ‪‬ﺒﻨِﻲ ‪‬‬ ‫ﻼﻡ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﹶﺃﺑ‪‬ﻮ ‪‬ﻙ ﻳ‪‬ﺎ ﹸﻏ ﹶ‬ ‫ﺻﻠﱠﻰ ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﻰ ﺍﻟ ‪‬ﻐ ﹶ‬ ‫‪‬ﻭ ‪‬‬
‫ﺖ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ‬
‫ﺐ ﺫﹸﻭ ﺷ‪‬ﺎ ‪‬ﺭ ٍﺓ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﺿ ‪‬ﻊ ﺍ‪‬ﺑﻨ‪‬ﺎ ﹶﻟﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴﻞﹶ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﺮ ِﺑﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺭ‪‬ﺍ ِﻛ ‪‬‬
‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ‪‬ﺗ ‪‬ﺮ ِ‬‫ﲔ‪ .‬ﻭﻛﹶﺎ‪‬ﻧ ِ‬ ‫ِﻣ ‪‬ﻦ ِﻃ ٍ‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨِﻲ ِﻣﹾﺜﹶﻠﻪ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﺛﹶـ ‪‬ﺪِﻳﻬ‪‬ﺎ‬
‫ﺍ ‪‬ﺟﻌ‪ِ ‬ﻞ ﺍ‪‬ﺑﻨِﻲ ِﻣﹾﺜﹶﻠﻪ‪ ،‬ﹶﻓ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ﹶﺛ ‪‬ﺪ‪‬ﻳﻬ‪‬ﺎ ‪‬ﻭﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟﺮ‪‬ﺍ ِﻛﺐِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺖ‪ :‬ﺍﻟﱠﻠﻬ‪‬ـ ‪‬ﻢ ﹶﻻ‬ ‫ﺻ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ ‪ -‬ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﺮ ِﺑﹶﺄ ‪‬ﻣﺔٍ‪ ،‬ﹶﻓﻘﹶﺎﻟﹶـ ‪‬‬
‫ﺺ ِﺇ ‪‬‬
‫ﺼﻪ‪ -،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﻛﹶﺄﻧ‪‬ﻲ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺐ ‪‬ﺟﺒ‪‬ﺎ ‪‬ﺭ‬
‫ﺖ‪ِ :‬ﻟ ‪‬ﻢ ﺫﹶﺍﻙ‪‬؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺍﻟﺮ‪‬ﺍ ِﻛ ‪‬‬ ‫ﺠ ‪‬ﻌ ِﻞ ﺍ‪‬ﺑِﻨﻲ ِﻣﹾﺜ ﹶﻞ ‪‬ﻫ ِﺬﻩِ‪ ،‬ﹶﻓ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ﹶﺛ ‪‬ﺪ‪‬ﻳﻬ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨِﻲ ِﻣﹾﺜﹶﻠﻬ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﳉﺒ‪‬ﺎِﺑ ‪‬ﺮﺓِ‪ ،‬ﻭ ‪‬ﻫ ِﺬ ِﻩ ﺍ َﻷ ‪‬ﻣ ﹸﺔ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﺳ ‪‬ﺮ ﹾﻗﺖِ‪ ،‬ﺯ‪‬ﻧ‪‬ﻴﺖِ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ "‪.٣٠٠‬‬‫ِﻣ ‪‬ﻦ ﺍ ﹶ‬

‫‪ - ٢٩٩‬ﻣﻨﺎﺭ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﳐﺘﺼﺮ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪(٢٢٦ /٤‬‬

‫‪ - ٣٠٠‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ١٢١٦ - ٣٤٣٦(٤٣٦ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ ﺑـﺎﺏ‬
‫ﺗﻘﺪﱘ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺘﻄﻮﻉ ﺑﺎﻟﺼﻼﺓ ﺭﻗﻢ ‪) .٢٥٥٠‬ﺍﳌﻬﺪ( ﺍﻟﻔﺮﺍﺵ ﺍﻟﺬﻱ ﻳﻬﻴﺄ ﻟﻠﺼﱯ ﻟﻴﻀﺠﻊ ﻓﻴﻪ ﻭﻳﻨﺎﻡ ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺣﺎﻝ ﺍﻟﺼﻐﺮ ﻗﺒﻞ ﺃﻭﺍﻥ‬

‫‪١٨٨‬‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﺩﺧﺎﻥ ﺑﻼ ﻧﺎﺭ‪ ،‬ﻷﻥ ﺻﻨﺎﻋﺔ ﺍﻟﺪﺧﺎﻥ ﺑﻼ ﻭﺟﻮﺩ ﺃﺻﻠِﻪ ﻟﻴﺲ ﻣﻦ ﺳﻨﻦ ﺍﳋﻠﻖ‪ ،‬ﻟﻜـﻦ ﺻـﻨﺎﻋﺔ‬
‫ﺍﻷﻛﺎﺫﻳﺐ ﻫﻴ‪‬ﻦ 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 ﺃ‪‬ﻢ ﻋﻠﻰ ﺧﲑ ﲢﺖ ﺩﻋﻮﻯ ﺍﻟﻄﻬﺮ ﻭﺍﻟﺘﻨﻘﻴﺔ ﻭﻛﺸﻒ ﺍﳊﻘﺎﺋﻖ‪.‬‬
‫ﻫﺬﻩ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﻟﺒﺸﺮ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻋﻴﺴﻰ ﻫﻮ ﺍﺑﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻞ ﻟﻜﻞ ﺍﻋﺘﻘﺎﺩﺍ‪‬ﻢ ﻭﻛﺘﺒﻬﻢ ﻭﺻـﻠﻮﺍ‪‬ﻢ‬
‫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 ﺟﻮﺍ‪‬ﻢ‪ :‬ﺍﳉﻤﻮﻉ‪ ،‬ﺍﻟﻘﻄﻴـﻊ‪،‬‬
‫ﻟﻘﺪ ﻭﺟﺪﻧﺎ ﺍﳉﻤﻮﻉ ﺗﻘﻮﻝ ﻓﻘﻠﻨﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﳛﻴﻮﻥ ﻭﳝﻮﺗﻮﻥ ﻭﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻹﺷﺎﻋﺎﺕ‪.‬‬
‫ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻭﲨﺎﻋﺎﺕ ﺍﳊﻖ ﻣﺴﺘﻬﺪﻓﺔ‪ ،‬ﻳ‪‬ﻜﺎﺩ 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 ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬ ‫ﻭﺭﺟﺎﻟﻪ‪ ،‬ﻭﺳﺎﺭﺕ ﻋﻠﻰ ﺃﻟﺴﻦ ﺍﻟﺒﻌﺾ ﳑﻦ ﺍﺳﺘﺰﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﻋ‪‬ﺎِﺋﺸ‪ ‬ﹶﺔ ‪‬ﺭ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﺯ ‪‬ﻭ ِ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ﻛﹶـﺎ ﹶﻥ ﹶﺃ ‪‬ﻭﻋ‪‬ـﻰ‬ ‫ﻚ ﻣ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ‪ ،‬ﻭ ﹸﻛﱡﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﻃﹶﺎِﺋ ﹶﻔ ﹰﺔ ِﻣ ‪‬ﻦ ‪‬ﺣﺪِﻳِﺜﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﲔ ﻗﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﺎ‪ :‬ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍ ِﻹ ﹾﻓ ِ‬
‫‪ِ ،‬ﺣ ‪‬‬
‫ﺚ ﺍﱠﻟﺬِﻱ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﳊﺪِﻳ ﹶ‬ ‫ﺖ ‪‬ﻋ ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﺭ ‪‬ﺟ ٍﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍ ﹶ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺍ ﹾﻗِﺘﺼ‪‬ﺎﺻ‪‬ﺎ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﻋ‪‬ﻴ ‪‬‬‫ﺤﺪِﻳِﺜﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﺾٍ‪ ،‬ﻭﹶﺃﹾﺛ‪‬ﺒ ‪‬‬
‫ِﻟ ‪‬‬
‫ﺖ ﻋ‪‬ﺎِﺋﺸ‪‬ـ ﹸﺔ‪:‬‬‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭﻋ‪‬ﻰ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﺾٍ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻗﹶﺎﻟﹶـ ‪‬‬ ‫ﻕ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺾ ‪‬ﺣﺪِﻳِﺜ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﺸﺔﹶ‪ ،‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺝ ِﺑﻬ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ‬ ‫ﺝ ‪‬ﺳﻬ‪ ‬ﻤﻬ‪‬ﺎ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﻉ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ِﺟﻪِ‪ ،‬ﹶﻓﹶﺄ‪‬ﻳ ‪‬ﻬ ‪‬ﻦ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺳ ﹶﻔﺮ‪‬ﺍ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‬
‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺝ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﻬﻤِﻲ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻉ ‪‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻨﺎ ﻓِﻲ ﹶﻏ ‪‬ﺰ ‪‬ﻭ ٍﺓ ﹶﻏﺰ‪‬ﺍﻫ‪‬ﺎ ﹶﻓ ‪‬‬ ‫ﺸ ﹸﺔ‪ :‬ﹶﻓﹶﺄ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬‫‪‬ﻣ ‪‬ﻌﻪ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻍ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ  ﻣِـ ‪‬ﻦ‬ ‫ﺴ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹶ‬
‫ﺖ ﹸﺃ ‪‬ﺣ ‪‬ﻤ ﹸﻞ ﻓِﻲ ‪‬ﻫ ‪‬ﻮ ‪‬ﺩﺟِﻲ ‪‬ﻭﹸﺃ‪‬ﻧ ‪‬ﺰ ﹸﻝ ﻓِﻴﻪِ‪ ،‬ﹶﻓ ِ‬ ‫ﳊﺠ‪‬ﺎﺏ‪ ،‬ﹶﻓ ﹸﻜ‪‬ﻨ ‪‬‬ ‫ﻣ‪‬ﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ﺍ ِ‬
‫ﺖ‬
‫ﲔ ﺁ ﹶﺫﻧ‪‬ﻮﺍ ﺑِﺎﻟ ‪‬ﺮﺣِﻴﻞِ‪ ،‬ﹶﻓ ‪‬ﻤﺸ‪‬ـ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﻗ ﹶﻔﻞﹶ‪ ،‬ﺩ‪‬ﻧ ‪‬ﻮﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ ﹶﳌﺪِﻳ‪‬ﻨ ِﺔ ﻗﹶﺎِﻓِﻠﲔ‪ ،‬ﺁ ﹶﺫ ﹶﻥ ﹶﻟ‪‬ﻴﹶﻠ 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 ﺷ‪‬ﺎﻧِﻲ ﹶﺃ ﹾﻗ‪‬ﺒ ﹾﻠ ‪‬‬
‫ﻀ‪‬ﻴ ‪‬‬
‫ﳉ‪‬ﻴﺶ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻗ ‪‬‬ ‫ﺕﺍﹶ‬ ‫‪‬ﺣﺘ‪‬ﻰ ﺟ‪‬ﺎ ‪‬ﻭ ‪‬ﺯ ‪‬‬
‫ﻂ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﻛﹶـﺎﻧ‪‬ﻮﺍ‬ ‫ﺖ‪ :‬ﻭﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ﺍﻟـ ‪‬ﺮ ‪‬ﻫ ﹸ‬‫ﺴﻨِﻲ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ ‪‬ﺅﻩ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬‬
‫ﺖ ِﻋ ﹾﻘﺪِﻱ ﹶﻓ ‪‬‬ ‫ﺖ ﻓﹶﺎﹾﻟ‪‬ﺘ ‪‬ﻤﺴ‪ ‬‬
‫ﹶﻇﻔﹶﺎ ِﺭ ﹶﻗ ِﺪ ﺍ‪‬ﻧ 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 ﺃ‪‬ﺎ ﺑﺮﻳﺌﺔ ﱂ ﺗﺴﺮﻕ ﻭﱂ ﺗﺰﻥ ﻭﺗﻠﺘﺠﺊ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﳚﲑﻫﺎ ﻭﺃﻥ ﻳﺜﻴﺒﻬﺎ[‬

‫‪١٨٩‬‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ ﹶﺃﻧ‪‬ﻲ ﻓِﻴـﻪِ‪،‬‬ ‫ﺤِ‬ ‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﺭ ﹶﻛ ‪‬‬ ‫‪‬ﻳ ‪‬ﺮ ‪‬ﺣﻠﹸﻮﻧِﻲ‪ ،‬ﻓﹶﺎ ‪‬ﺣ‪‬ﺘ ‪‬ﻤﻠﹸﻮﺍ ‪‬ﻫ ‪‬ﻮ ‪‬ﺩﺟِﻲ ﹶﻓ ‪‬ﺮ ‪‬ﺣﻠﹸﻮ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ِﻌﲑِﻱ ﺍﱠﻟﺬِﻱ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺤﻢ‪ِ ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﻳ‪‬ﺎ ﹸﻛ ﹾﻠ ‪‬ﻦ ﺍﻟ ‪‬ﻌ ﹾﻠ ﹶﻘ ﹶﺔ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻄﻌ‪‬ﺎﻡِ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳﺴ‪‬ـ‪‬ﺘ‪‬ﻨ ِﻜ ِﺮ‬
‫ﺸ ‪‬ﻬ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬‬
‫‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ ِﺇ ﹾﺫ ﺫﹶﺍ ‪‬ﻙ ِﺧﻔﹶﺎﻓﹰﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻬ‪‬ﺒ ﹾﻠﻦ‪ ،‬ﻭ‪‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ‪‬‬
‫ﺕ‬
‫ﳉ ‪‬ﻤ ﹶﻞ ﹶﻓﺴ‪‬ﺎﺭ‪‬ﻭﺍ‪ ،‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬‬ ‫ﺴﻦ‪ ،‬ﹶﻓ‪‬ﺒ ‪‬ﻌﺜﹸﻮﺍ ﺍ ﹶ‬‫ﺖ ﺟ‪‬ﺎ ِﺭ‪‬ﻳﺔﹰ ‪‬ﺣﺪِﻳﹶﺜ ﹶﺔ ﺍﻟ ‪‬‬ ‫ﲔ ‪‬ﺭﹶﻓﻌ‪‬ﻮ ‪‬ﻩ ‪‬ﻭ ‪‬ﺣ ‪‬ﻤﻠﹸﻮﻩ‪ ،‬ﻭ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺝ ِﺣ ‪‬‬ ‫ﺍﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ِﺧ ﱠﻔ ﹶﺔ ﺍ ﹶﳍﻮ‪ ‬ﺩ ِ‬
‫ﺖ ‪‬ﻣ‪‬ﻨ ِﺰﻟِﻲ ﺍﱠﻟﺬِﻱ‬
‫ﻉ ‪‬ﻭ ﹶﻻ ‪‬ﻣﺠِﻴﺐ‪ ،‬ﹶﻓ‪‬ﺘ‪‬ﻴ ‪‬ﻤ ‪‬ﻤ ‪‬‬ ‫ﺲ ِﺑﻬ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺩ‪‬ﺍ ٍ‬‫ﺖ ﻣ‪‬ﻨ‪‬ﺎ ِﺯﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺠﹾﺌ ‪‬‬
‫ﳉ‪‬ﻴﺶ‪ ،‬ﹶﻓ ِ‬ ‫ِﻋ ﹾﻘﺪِﻱ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ ﺍ ﹶ‬
‫ﺴ ﹲﺔ ﻓِﻲ ‪‬ﻣ‪‬ﻨ ِﺰﻟِﻲ‪ ،‬ﹶﻏﹶﻠ‪‬ﺒ‪‬ﺘﻨِﻲ ‪‬ﻋ‪‬ﻴﻨِـﻲ ﹶﻓِﻨﻤ‪‬ـﺖ‪،‬‬ ‫ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﻴ ﹾﻔ ِﻘﺪ‪‬ﻭﻧِﻲ ﹶﻓﻴ‪ ‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ ِﺇﹶﻟﻲ‪ ،‬ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﺟ‪‬ﺎِﻟ ‪‬‬‫ﺖ ِﺑﻪِ‪ ،‬ﻭ ﹶﻇ‪‬ﻨ‪‬ﻨ ‪‬‬‫ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺢ ﻋِ‪‬ﻨ ‪‬ﺪ ‪‬ﻣ‪‬ﻨ ِﺰﻟِﻲ‪ ،‬ﻓﹶـ ‪‬ﺮﺃﹶﻯ ﺳ‪‬ـﻮ‪‬ﺍ ‪‬ﺩ‬ ‫ﳉ‪‬ﻴﺶِ‪ ،‬ﹶﻓﹶﺄ ‪‬‬ ‫ﺴﹶﻠ ِﻤ ‪‬ﻲ ﹸﺛ ‪‬ﻢ ﺍﻟ ﱠﺬ ﹾﻛﻮ‪‬ﺍِﻧ ‪‬ﻲ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍ ِﺀ ﺍ ﹶ‬
‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﺍ ﹸﳌ ‪‬ﻌ ﱠﻄ ِﻞ ﺍﻟ ‪‬‬‫‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬‬
‫ﲔ ‪‬ﻋ ‪‬ﺮﹶﻓﻨِـﻲ‪،‬‬ ‫ﺖ ﺑِﺎﺳ‪‬ـِﺘ ‪‬ﺮﺟ‪‬ﺎ ِﻋ ِﻪ ﺣِـ ‪‬‬ ‫ﳊﺠ‪‬ﺎﺏِ‪ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﻴ‪ ‬ﹶﻘ ﹾﻈ ‪‬‬ ‫ﲔ ﺭ‪‬ﺁﻧِﻲ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﺭ‪‬ﺁﻧِﻲ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍ ِ‬ ‫ِﺇ‪‬ﻧﺴ‪‬ﺎ ٍﻥ ﻧ‪‬ﺎِﺋ ٍﻢ ﹶﻓ ‪‬ﻌ ‪‬ﺮﻓﹶﻨِﻲ ِﺣ ‪‬‬
‫ﺖ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻛِﻠ ‪‬ﻤ ﹰﺔ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﺳ‪‬ـِﺘ ‪‬ﺮﺟ‪‬ﺎ ِﻋﻪِ‪ ،‬ﻭﻫ‪‬ـﻮ‪‬ﻯ‬ ‫ﺠ ﹾﻠﺒ‪‬ﺎﺑِﻲ‪ ،‬ﻭﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﻜﱠﻠ ‪‬ﻤﻨ‪‬ﺎ ِﺑ ﹶﻜِﻠ ‪‬ﻤﺔٍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬‫ﺕ ‪‬ﻭ ‪‬ﺟﻬِﻲ ِﺑ ِ‬ ‫ﺨ ‪‬ﻤ ‪‬ﺮ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﺶ‬
‫ﳉ‪‬ﻴ ‪‬‬
‫ﺖ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ﹶﻓ ‪‬ﺮ ِﻛ‪‬ﺒ‪‬ﺘﻬ‪‬ﺎ‪ ،‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ‪‬ﻳﻘﹸﻮ ‪‬ﺩ ﺑِﻲ ﺍﻟﺮ‪‬ﺍ ِﺣﹶﻠ ﹶﺔ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ﺍ ﹶ‬
‫ﺥ ﺭ‪‬ﺍ ِﺣﹶﻠ‪‬ﺘﻪ‪ ،‬ﹶﻓ ‪‬ﻮ ِﻃ ﹶﺊ ‪‬ﻋﻠﹶﻰ ‪‬ﻳ ِﺪﻫ‪‬ﺎ‪ ،‬ﹶﻓ ﹸﻘ ‪‬ﻤ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‬‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫﹶﻠﻚ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﺬِﻱ ‪‬ﺗ ‪‬ﻮﻟﱠﻰ ِﻛ‪‬ﺒ ‪‬ﺮ ﺍ ِﻹ ﹾﻓ ِ‬ ‫ﺖ‪ :‬ﹶﻓ ‪‬ﻬﹶﻠ ‪‬‬ ‫ﺤ ِﺮ ﺍﻟ ﱠﻈ ِﻬ ‪‬ﲑ ِﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧﺰ‪‬ﻭﻝﹲ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻣ‪‬ﻮ ِﻏﺮِﻳ ‪‬ﻦ ﻓِﻲ ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻮﺷِﻴﻪِ‪،‬‬ ‫ﺴ‪‬ﺘ ِﻤ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺙ ِﺑ ِﻪ ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪ ،‬ﻓﹶ‪‬ﻴ ِﻘ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫ﻉ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺕ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺸ‪‬ﺎ ‪‬‬ ‫‪‬ﺑ ‪‬ﻦ ﹸﺃ‪‬ﺑ ‪‬ﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻠﹸﻮﻝﹶ‪ ،‬ﹶﻗﺎ ﹶﻝ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹸﺓ‪ :‬ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬‬
‫ﺖ‬
‫ﺴ ﹶﻄ ‪‬ﺢ ‪‬ﺑ ‪‬ﻦ ﹸﺃﺛﹶﺎﹶﺛﺔﹶ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﻤ‪‬ﻨ ﹸﺔ ِﺑﻨ‪‬ـ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ِﺇﻟﱠﺎ ‪‬ﺣﺴ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ﺛﹶﺎِﺑﺖٍ‪ ،‬ﻭ‪ِ ‬ﻣ ‪‬‬ ‫ﺴ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺃﹶ ‪‬ﻫ ِﻞ ﺍ ِﻹ ﹾﻓ ِ‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹸﺓ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪ :‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻳﻘﹶـﺎ ﹸﻝ‬ ‫ﺼ‪‬ﺒﺔﹲ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭِﺇ ﱠﻥ ِﻛ‪‬ﺒ ‪‬ﺮ ﹶﺫِﻟ ‪‬‬ ‫ﺱ ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ﹶﻻ ِﻋ ﹾﻠ ‪‬ﻢ ﻟِﻲ ِﺑ ِﻬﻢ‪ ،‬ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬‬ ‫ﺤﺶٍ‪ ،‬ﻓِﻲ ﻧ‪‬ﺎ ٍ‬ ‫‪‬ﺟ ‪‬‬
‫ﺐ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫﺎ ‪‬ﺣﺴ‪‬ﺎﻥﹸ‪ ،‬ﻭ‪‬ﺗﻘﹸﻮ ﹸﻝ‪ِ :‬ﺇﻧ‪‬ـ ‪‬ﻪ‬ ‫ﺴ ‪‬‬ ‫ﺸ ﹸﺔ ‪‬ﺗ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﹶﻟ ‪‬ﻪ‪ :‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ﹸﺃ‪‬ﺑ ‪‬ﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻠﹸﻮﻝﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹸﺓ‪ :‬ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ‬
‫ﺸ ﹸﺔ‪ :‬ﹶﻓ ﹶﻘ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ﺍ ﹶﳌﺪِﻳ‪‬ﻨﺔﹶ‪ ،‬ﻓﹶﺎ ‪‬ﺷ‪‬ﺘ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﻭﻗﹶﺎ ُﺀ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺽ ﻣ‪ ‬‬‫ﺍﱠﻟﺬِﻱ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓِﺈ ﱠﻥ ﹶﺃﺑِﻲ ‪‬ﻭﻭ‪‬ﺍِﻟ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ِﻋ ‪‬ﺮﺿِﻲ ِﻟ ِﻌ ‪‬ﺮ ِ‬
‫ﺸ ‪‬ﻲ ٍﺀ ِﻣ ‪‬ﻦ ﹶﺫِﻟﻚ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳﺮِﻳ‪‬ﺒﻨِـﻲ‬ ‫ﺏ ﺍ ِﻹ ﹾﻓﻚِ‪ ،‬ﹶﻻ ﹶﺃﺷ‪ ‬ﻌ ‪‬ﺮ ِﺑ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺱ ﻳ‪‬ﻔِﻴﻀ‪‬ﻮ ﹶﻥ ﻓِﻲ ﹶﻗ ‪‬ﻮ ِﻝ ﹶﺃ ‪‬‬ ‫ﺖ ‪‬ﺷ ‪‬ﻬﺮ‪‬ﺍ‪ ،‬ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﲔ ﹶﻗ ِﺪ ‪‬ﻣ ‪‬‬ ‫ِﺣ ‪‬‬
‫ﲔ ﹶﺃ ‪‬ﺷ‪‬ﺘﻜِﻲ‪ِ ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﻳ‪‬ـ ‪‬ﺪ ‪‬ﺧ ﹸﻞ‬ ‫ﺖ ﹶﺃﺭ‪‬ﻯ ِﻣ‪‬ﻨ ‪‬ﻪ ِﺣ ‪‬‬ ‫ﻒ ﺍﱠﻟﺬِﻱ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻑ ِﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﺍﻟﱡﻠ ﹾﻄ ‪‬‬ ‫ﻓِﻲ ‪‬ﻭﺟ‪‬ﻌِﻲ ﹶﺃﻧ‪‬ﻲ ﹶﻻ ﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬
‫ﻚ ‪‬ﻳﺮِﻳ‪‬ﺒﻨِﻲ ‪‬ﻭ ﹶﻻ ﹶﺃ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ﺑِﺎﻟﺸ‪‬ـﺮ‪،‬‬ ‫ﺼ ِﺮﻑ‪ ،‬ﹶﻓ ﹶﺬِﻟ ‪‬‬ ‫ﻒ ﺗِﻴ ﹸﻜ ‪‬ﻢ«‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ‪‬‬‫ﺴﱢﻠﻢ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ » :‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫‪‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺝ ِﺇﻟﱠـﺎ‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺻﻊِ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻣ‪‬ﺘ‪‬ﺒﺮ‪ ‬ﺯﻧ‪‬ﺎ‪ ،‬ﻭ ﹸﻛﻨ‪‬ﺎ ﹶﻻ ‪‬ﻧ ‪‬‬ ‫ﺴ ﹶﻄ ٍﺢ ِﻗ‪‬ﺒ ﹶﻞ ﺍ ﹶﳌﻨ‪‬ﺎ ِ‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ﹸﺃ ‪‬ﻡ ِﻣ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﲔ ‪‬ﻧ ﹶﻘ ‪‬ﻬﺖ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺖ ِﺣ ‪‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﺏ ﺍ ُﻷ ‪‬ﻭ ِﻝ ﻓِﻲ ﺍﻟ‪‬ﺒ ‪‬ﺮﻳ‪‬ـ ِﺔ‬
‫ﺖ‪ :‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻧ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ِ‬‫ﻒ ﹶﻗﺮِﻳﺒ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺑﻴ‪‬ﻮِﺗﻨ‪‬ﺎ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﺨ ﹶﺬ ﺍﻟ ﹸﻜ‪‬ﻨ ‪‬‬
‫ﻚ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻧ‪‬ﺘ ِ‬
‫ﹶﻟ‪‬ﻴﻠﹰﺎ ِﺇﻟﹶﻰ ﹶﻟ ‪‬ﻴﻞٍ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺴ ﹶﻄﺢٍ‪ ،‬ﻭ ِﻫ ‪‬ﻲ ﺍ‪‬ﺑﻨ‪‬ـ ﹸﺔ‬ ‫ﺖ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﹸﺃ ‪‬ﻡ ِﻣ ‪‬‬
‫ﺖ‪ :‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﻠﹶ ﹾﻘ ‪‬‬
‫ﺨ ﹶﺬﻫ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺑﻴ‪‬ﻮِﺗﻨ‪‬ﺎ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻒ ﺃﹶ ﹾﻥ ‪‬ﻧ‪‬ﺘ ِ‬
‫ِﻗ‪‬ﺒ ﹶﻞ ﺍﻟﻐ‪‬ﺎِﺋﻂِ‪ ،‬ﻭ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ‪‬ﺘﹶﺄﺫﱠﻯ ﺑِﺎﻟ ﹸﻜ‪‬ﻨ ِ‬
‫ﺨ ِﺮ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣﺮٍ‪ ،‬ﺧ‪‬ﺎﹶﻟ ﹸﺔ ﹶﺃﺑِﻲ ‪‬ﺑﻜﹾـ ٍﺮ ﺍﻟﺼ‪‬ـﺪ‪‬ﻳﻖِ‪ ،‬ﻭ‪‬ﺍ‪‬ﺑ‪‬ﻨﻬ‪‬ـﺎ‬ ‫ﺻ‪‬‬ ‫ﺖ ‪‬‬ ‫ﺐ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ‪‬ﻣﻨ‪‬ﺎﻑٍ‪ ،‬ﻭﹸﺃ ‪‬ﻣﻬ‪‬ﺎ ِﺑ‪‬ﻨ ‪‬‬ ‫ﹶﺃﺑِﻲ ‪‬ﺭ ‪‬ﻫ ِﻢ ‪‬ﺑ ِﻦ ﺍ ﹸﳌ ﱠﻄِﻠ ِ‬
‫ﺕ ﹸﺃ ‪‬ﻡ‬
‫ﲔ ﹶﻓ ‪‬ﺮ ﹾﻏﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺷ‪‬ﺎِﻧﻨ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻌﹶﺜ ‪‬ﺮ ‪‬‬
‫ﺴ ﹶﻄ ٍﺢ ِﻗ‪‬ﺒ ﹶﻞ ‪‬ﺑ‪‬ﻴﺘِﻲ ِﺣ ‪‬‬
‫ﺖ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﹸﺃ ‪‬ﻡ ِﻣ ‪‬‬
‫ﺴ ﹶﻄ ‪‬ﺢ ‪‬ﺑ ‪‬ﻦ ﹸﺃﺛﹶﺎﹶﺛ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ِﺩ ‪‬ﺑ ِﻦ ﺍ ﹸﳌ ﱠﻄِﻠﺐِ‪ ،‬ﹶﻓﹶﺄ ﹾﻗ‪‬ﺒ ﹾﻠ ‪‬‬
‫ِﻣ ‪‬‬
‫ﺖ‪:‬‬
‫ﲔ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﺷ ِﻬ ‪‬ﺪ ‪‬ﺑ ‪‬ﺪﺭ‪‬ﺍ؟ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬‬
‫ﺲ ﻣ‪‬ﺎ ﹸﻗ ﹾﻠﺖِ‪ ،‬ﹶﺃ‪‬ﺗ ‪‬‬ ‫ﺖ ﹶﻟﻬ‪‬ﺎ‪ِ :‬ﺑﹾﺌ ‪‬‬ ‫ﺴ ﹶﻄﺢ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺲ ِﻣ ‪‬‬‫ﺖ‪ :‬ﺗ ِﻌ ‪‬‬‫ﺴ ﹶﻄ ٍﺢ ﻓِﻲ ِﻣ ‪‬ﺮ ِﻃﻬ‪‬ﺎ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ِﻣ ‪‬‬
‫ﺕ‬
‫ﺖ‪ :‬ﻓﹶـﺎ ‪‬ﺯ ‪‬ﺩ ‪‬ﺩ ‪‬‬‫ﺖ‪ :‬ﻣ‪‬ﺎ ﻗﹶﺎﻝﹶ؟ ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗﻨِﻲ ِﺑ ﹶﻘ ‪‬ﻮ ِﻝ ﹶﺃ ‪‬ﻫ ِﻞ ﺍ ِﻹ ﹾﻓﻚِ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺖ‪ :‬ﻭﹸﻗ ﹾﻠ ‪‬‬ ‫ﺴ ‪‬ﻤﻌِﻲ ﻣ‪‬ﺎ ﻗﹶﺎﻝﹶ؟ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻱ ‪‬ﻫ‪‬ﻨﺘ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﻒ‬
‫ﺖ ِﺇﻟﹶﻰ ‪‬ﺑ‪‬ﻴﺘِﻲ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﻓﺴ‪‬ـﱠﻠﻢ‪ ،‬ﺛﹸـ ‪‬ﻢ ﻗﹶـﺎ ﹶﻝ‪ » :‬ﹶﻛﻴ‪‬ـ ‪‬‬ ‫‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﺮﺿِﻲ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌ ‪‬‬
‫ﺖ‪ :‬ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﻟِﻲ‬
‫ﳋ‪‬ﺒ ‪‬ﺮ ِﻣ ‪‬ﻦ ِﻗ‪‬ﺒِﻠ ِﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺖ‪ :‬ﻭﹸﺃﺭِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺳ‪‬ﺘ‪‬ﻴ ِﻘ ‪‬ﻦ ﺍ ﹶ‬
‫ﺖ ﹶﻟ ‪‬ﻪ‪ :‬ﹶﺃﺗ‪‬ﺎ ﹶﺫ ﹸﻥ ﻟِﻲ ﹶﺃ ﹾﻥ ﺁِﺗ ‪‬ﻲ ﹶﺃ‪‬ﺑ ‪‬ﻮﻱ‪‬؟ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺗِﻴ ﹸﻜ ‪‬ﻢ«‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ‪ :‬ﻳ‪‬ﺎ ‪‬ﺑﻨ‪‬ﻴﺔﹸ‪ ،‬ﻫ ‪‬ﻮﻧِﻲ ‪‬ﻋﹶﻠ‪‬ﻴﻚِ‪ ،‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘﱠﻠﻤ‪‬ﺎ‬‫ﺙ ﺍﻟﻨ‪‬ﺎﺱ‪‬؟ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬‫ﺖ ِﻟﹸﺄﻣ‪‬ﻲ‪ :‬ﻳ‪‬ﺎ ﹸﺃ ‪‬ﻣﺘ‪‬ﺎﻩ‪ ،‬ﻣ‪‬ﺎﺫﹶﺍ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ‪ :‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﻠﱠـﻪِ‪،‬‬ ‫ﺖ‪ :‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺿﺮ‪‬ﺍِﺋﺮ‪ِ ،‬ﺇﻟﱠﺎ ﹶﻛﱠﺜ ‪‬ﺮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺤ‪‬ﺒﻬ‪‬ﺎ‪ ،‬ﹶﻟﻬ‪‬ﺎ ‪‬‬‫ﻂ ‪‬ﻭﺿِﻴﹶﺌ ﹰﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ ‪‬ﺟ ٍﻞ ‪‬ﻳ ِ‬ ‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ﹶﻗ ﱡ‬
‫ﻛﹶﺎ‪‬ﻧ ِ‬

‫‪١٩٠‬‬
‫ﺤ ﹸﻞ ِﺑ‪‬ﻨ ‪‬ﻮﻡٍ‪،‬‬
‫ﺖ ﹶﻻ ‪‬ﻳ ‪‬ﺮﹶﻗﹸﺄ ﻟِﻲ ‪‬ﺩ ‪‬ﻣ ‪‬ﻊ ‪‬ﻭ ﹶﻻ ﹶﺃ ﹾﻛ‪‬ﺘ ِ‬
‫ﺤ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬‬‫ﻚ ﺍﻟﱠﻠ‪‬ﻴﹶﻠ ﹶﺔ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬‬
‫ﺖ ِﺗ ﹾﻠ ‪‬‬
‫ﺖ‪ :‬ﹶﻓ‪‬ﺒ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺱ ِﺑ ‪‬ﻬﺬﹶﺍ؟ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺙ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬ﺪ ﹶ‬
‫ﹶﺃ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺗ ‪‬‬
‫ﺚ‬
‫ﲔ ﺍﺳ‪‬ـ‪‬ﺘ ﹾﻠ‪‬ﺒ ﹶ‬ ‫ﺐ ‪‬ﻭﺃﹸﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ﺣِـ ‪‬‬ ‫ﺖ‪ :‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬ ‫ﺖ ﹶﺃ‪‬ﺑﻜِﻲ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﺤ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﺖ‪ :‬ﹶﻓﹶﺄﻣ‪‬ﺎ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹸﺔ ﹶﻓﹶﺄﺷ‪‬ﺎ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﺑِﺎﻟﱠـﺬِﻱ‬ ‫ﻕ ﹶﺃ ‪‬ﻫِﻠﻪِ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺸ ‪‬ﲑ ‪‬ﻫﻤ‪‬ﺎ ﻓِﻲ ِﻓﺮ‪‬ﺍ ِ‬ ‫ﺴ‪‬ﺘ ِ‬‫ﺴﹶﺄﹸﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺍﻟ ‪‬ﻮ ‪‬ﺣﻲ‪ ،‬ﻳ ‪‬‬
‫ﺴﻪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹸﺔ‪ :‬ﹶﺃ ‪‬ﻫﹶﻠﻚ‪ ،‬ﻭ‪ ‬ﹶﻻ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ِﺇﻟﱠﺎ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﻋﻠِـ ‪‬ﻲ‬‫‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺑﺮ‪‬ﺍ َﺀ ِﺓ ﹶﺃ ‪‬ﻫِﻠﻪِ‪ ،‬ﻭﺑِﺎﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺖ‪ :‬ﹶﻓ ‪‬ﺪﻋ‪‬ﺎ‬
‫ﺼ ‪‬ﺪ ﹾﻗﻚ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻀ‪‬ﻴ ِﻖ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻚ‪ ،‬ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ ِﺳﻮ‪‬ﺍﻫ‪‬ﺎ ﹶﻛِﺜﲑ‪ ،‬ﻭ ‪‬ﺳ ِﻞ ﺍﳉﹶﺎ ِﺭ‪‬ﻳ ﹶﺔ ‪‬ﺗ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ ،‬ﻟﹶ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻚ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ‪‬ﺑﺮِﻳ ‪‬ﺮ ﹸﺓ‪ :‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﺑ ‪‬ﻌﹶﺜ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻳﺮِﻳ‪‬ﺒﻚِ؟«‪.‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻱ ‪‬ﺑﺮِﻳ ‪‬ﺮﺓﹸ‪ ،‬ﻫ ﹾﻞ ‪‬ﺭﹶﺃ‪‬ﻳ ِ‬‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﺑﺮِﻳ ‪‬ﺮﺓﹶ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﹶﺃ ‪‬‬
‫ﲔ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ـﺎ‪ ،‬ﹶﻓﺘ‪‬ـﺎﺗِﻲ‬ ‫ﺠ ِ‬ ‫ﺴ ‪‬ﻦ‪ ،‬ﺗﻨ‪‬ﺎ ‪‬ﻡ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ِ‬ ‫ﺼ ‪‬ﻪ ﻏﹶ‪‬ﻴ ‪‬ﺮ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ﹲﺔ ‪‬ﺣﺪِﻳﹶﺜ ﹸﺔ ﺍﻟ ‪‬‬‫ﻂ ﹶﺃ ﹾﻏ ِﻤ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ﹶﻗ ﱡ‬
‫ﳊﻖ‪ ،‬ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﺑِﺎ ﹶ‬
‫ﺖ‪ :‬ﹶﻓﻘﹶﺎ ‪‬ﻡ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻮ ِﻣ ِﻪ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ﹶﺬ ‪‬ﺭ ِﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹸﺃ‪‬ﺑﻲ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺍ ِﳌ‪‬ﻨﺒ‪‬ـﺮِ‪،‬‬ ‫ﺍﻟﺪ‪‬ﺍ ِﺟ ‪‬ﻦ ﹶﻓﺘ‪‬ﺎ ﹸﻛﹸﻠﻪ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺴِﻠ ِﻤﲔ‪ ،‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِﺬ ‪‬ﺭﻧِﻲ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﹶﻗ ‪‬ﺪ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃﺫﹶﺍ ‪‬ﻩ ﻓِﻲ ﹶﺃ ‪‬ﻫﻠِﻲ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻤ ‪‬‬ ‫ﺸﺮ‪ ‬ﺍ ﹸﳌ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﺖ‪:‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇﻟﱠﺎ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫﻠِﻲ ِﺇﻟﱠﺎ ‪‬ﻣﻌِـﻲ«‪.‬ﻗﹶﺎﻟﹶـ ‪‬‬ ‫ﹶﺃ ‪‬ﻫﻠِﻲ ِﺇﻟﱠﺎ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ‪ ،‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺫ ﹶﻛﺮ‪‬ﻭﺍ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﻣ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻤ ‪‬‬
‫ﺱ‬
‫ﹶﻓﻘﹶﺎ ‪‬ﻡ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ﹶﺃﺧ‪‬ﻮ ‪‬ﺑﻨِﻲ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ َﻷ ‪‬ﺷ ‪‬ﻬﻞِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃﻧ‪‬ﺎ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ 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 ‪‬ﺮ‪‬ﺗﻨ‪‬ﺎ ﹶﻓ ﹶﻔ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻙ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﳋ ‪‬ﺰ ‪‬ﺭ ِ‬
‫ﺖ ‪‬ﻋ‪‬ﻨ ﹶﻘﻪ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ِﺇ ‪‬ﺧﻮ‪‬ﺍِﻧﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ ﹶ‬‫ﺿ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫‪‬‬
‫ﺖ‪ :‬ﻭﻛﹶﺎ ﹶﻥ ﹶﻗﺒ‪‬ـ ﹶﻞ‬
‫ﳋ ‪‬ﺰ ‪‬ﺭﺝِ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺨ ِﺬﻩِ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩﺓﹶ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ﺍ ﹶ‬ ‫ﺖ ‪‬ﻋ ‪‬ﻤ ِﻪ ِﻣ ‪‬ﻦ ﹶﻓ ِ‬ ‫ﺖ ﹸﺃ ‪‬ﻡ ‪‬ﺣﺴ‪‬ﺎ ﹶﻥ ِﺑ ‪‬ﻨ ‪‬‬‫‪‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﺗ ﹾﻘ‪‬ﺘﹸﻠﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﻘﹾـ ِﺪ ‪‬ﺭ ‪‬ﻋﻠﹶـﻰ‬
‫ﺴ ‪‬ﻌ ٍﺪ‪ :‬ﹶﻛ ﹶﺬ‪‬ﺑ ‪‬‬‫ﳊ ِﻤ‪‬ﻴﺔﹸ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ‪‬‬ ‫ﻚ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ‪ ،‬ﻭﹶﻟ ِﻜ ِﻦ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﻤﹶﻠ‪‬ﺘ ‪‬ﻪ ﺍ ﹶ‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﺴ ‪‬ﻌ ِﺪ‬
‫ﻀ‪‬ﻴﺮٍ‪ ،‬ﻭ‪ ‬ﻫ ‪‬ﻮ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻢ ‪‬ﺳ ‪‬ﻌﺪٍ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹶﻞ‪ .‬ﹶﻓﻘﹶﺎ ‪‬ﻡ ﹸﺃ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﻚ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣ‪‬ﺒ‪‬ﺒ ‪‬‬ ‫ﹶﻗ‪‬ﺘِﻠﻪِ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﻫ ِﻄ ‪‬‬
‫ﳊﻴ‪‬ـﺎ ِﻥ ﺍ َﻷ ‪‬ﻭﺱ‪،‬‬ ‫ﺖ‪ :‬ﹶﻓﺜﹶـﺎ ‪‬ﺭ ﺍ ﹶ‬ ‫ﻚ ‪‬ﻣﻨ‪‬ﺎِﻓ ‪‬ﻖ ‪‬ﺗﺠ‪‬ﺎ ِﺩ ﹸﻝ ‪‬ﻋ ِﻦ ﺍ ﹸﳌﻨ‪‬ﺎِﻓ ِﻘﲔ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺖ ﹶﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻟ‪‬ﻨ ﹾﻘ‪‬ﺘﹶﻠ‪‬ﻨﻪ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬‬
‫‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ‪ :‬ﹶﻛﺬﹶ‪‬ﺑ ‪‬‬
‫ﺖ‪ :‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺰ ﹾﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ‬ ‫ﺝ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻫﻤ‪‬ﻮﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘ‪‬ﺘِﺘﻠﹸﻮﺍ‪ ،‬ﻭ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎِﺋ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍ ِﳌ‪‬ﻨ‪‬ﺒﺮِ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﳋ ‪‬ﺰ ‪‬ﺭ ‪‬‬
‫ﻭ‪‬ﺍ ﹶ‬
‫ﺤ ﹸﻞ ِﺑﻨ‪‬ـ ‪‬ﻮﻡٍ‪،‬‬‫ﻚ ﹸﻛﱠﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﺮﹶﻗﹸﺄ ﻟِﻲ ‪‬ﺩ ‪‬ﻣ ‪‬ﻊ ‪‬ﻭ ﹶﻻ ﹶﺃ ﹾﻛ‪‬ﺘ ِ‬ ‫ﺖ ‪‬ﻳ ‪‬ﻮﻣِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺖ‪ :‬ﹶﻓ‪‬ﺒ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﻀ ‪‬ﻬﻢ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺳ ﹶﻜﺘ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﺳ ﹶﻜﺖ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺨ ﱢﻔ ‪‬‬‫‪‬ﻳ ‪‬‬
‫ﺤ ﹸﻞ ِﺑ‪‬ﻨ ‪‬ﻮﻡٍ‪ ،‬ﺣﺘ‪‬ﻰ ِﺇﻧ‪‬ـﻲ‬ ‫ﺖ ﹶﻟ‪‬ﻴﹶﻠ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻭ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪ ،‬ﹶﻻ ‪‬ﻳ ‪‬ﺮﹶﻗﹸﺄ ﻟِﻲ ‪‬ﺩ ‪‬ﻣ ‪‬ﻊ ‪‬ﻭ ﹶﻻ ﹶﺃ ﹾﻛ‪‬ﺘ ِ‬
‫ﻱ ِﻋ‪‬ﻨﺪِﻱ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺑ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬ﺢ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬‬
‫ﺖ‪ :‬ﻭﹶﺃ ‪‬‬ ‫ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ ‪‬ﻲ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ‬‫ﻱ ﺟ‪‬ﺎِﻟﺴ‪‬ﺎ ِﻥ ِﻋ‪‬ﻨﺪِﻱ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﺃ‪‬ﺑﻜِﻲ‪ ،‬ﻓﹶﺎ ‪‬ﺳﺘ‪‬ﺎ ﹶﺫ‪‬ﻧ ‪‬‬ ‫ﹶﻟﹶﺄ ﹸﻇ ‪‬ﻦ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺒﻜﹶﺎﺀَ ﻓﹶﺎِﻟ ‪‬ﻖ ﹶﻛِﺒﺪِﻱ‪ ،‬ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻢ ﺛﹸـ ‪‬ﻢ‬
‫ﻚ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﻓ ‪‬‬ ‫ﺤ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺖ‪ :‬ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﺗ‪‬ﺒﻜِﻲ ‪‬ﻣﻌِﻲ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﺴ ‪‬‬ ‫ﺠﹶﻠ ‪‬‬ ‫ﺖ ﹶﻟﻬ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬‬
‫ﹶﻓﹶﺄﺫِ‪‬ﻧ ‪‬‬
‫ﺚ ‪‬ﺷ ‪‬ﻬﺮ‪‬ﺍ ﹶﻻ ﻳ‪‬ﻮﺣ‪‬ﻰ ِﺇﹶﻟﻴ‪‬ـ ِﻪ ﻓِـﻲ ﺷ‪‬ـﺎﻧِﻲ‬ ‫ﺲ ِﻋ‪‬ﻨﺪِﻱ ‪‬ﻣ‪‬ﻨ ﹸﺬ ﻗِﻴ ﹶﻞ ﻣ‪‬ﺎ ﻗِﻴ ﹶﻞ ﹶﻗ‪‬ﺒﹶﻠﻬ‪‬ﺎ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻟﹶِﺒ ﹶ‬
‫ﺠِﻠ ‪‬‬
‫ﺖ‪ :‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫‪‬ﺟﹶﻠﺲ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻚ ﹶﻛﺬﹶﺍ‬
‫ﺸﺔﹸ‪ِ ،‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ‪‬ﻋ‪‬ﻨ ِ‬
‫ﲔ ‪‬ﺟﹶﻠﺲ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﺪ‪ ،‬ﻳ‪‬ﺎ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﺣ ‪‬‬ ‫ﺖ‪ :‬ﹶﻓ‪‬ﺘ ‪‬‬ ‫ﺸ ‪‬ﻲﺀٍ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ِﺑ ‪‬‬
‫ﺖ ِﺑ ﹶﺬ‪‬ﻧﺐٍ‪ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﻔِﺮِﻱ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﺗ‪‬ﻮﺑِﻲ ِﺇﹶﻟﻴ‪‬ـﻪِ‪ ،‬ﻓﹶـِﺈ ﱠﻥ‬
‫ﺖ ﹶﺃﹾﻟ ‪‬ﻤ ‪‬ﻤ ِ‬
‫ﻚ ﺍﻟﱠﻠﻪ‪ ،‬ﻭِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ِ‬ ‫ﺴ‪‬ﻴ‪‬ﺒ ‪‬ﺮﹸﺋ ِ‬
‫ﺖ ‪‬ﺑﺮِﻳﹶﺌ ﹰﺔ‪ ،‬ﹶﻓ ‪‬‬
‫‪‬ﻭ ﹶﻛﺬﹶﺍ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹸﻛ‪‬ﻨ ِ‬
‫ﺺ ‪‬ﺩ ‪‬ﻣﻌِﻲ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺖ‪ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻗﻀ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻣﻘﹶﺎﹶﻟ‪‬ﺘ ‪‬ﻪ ﹶﻗﹶﻠ ‪‬‬ ‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ«‪،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻑ ﹸﺛ ‪‬ﻢ ﺗ‪‬ﺎﺏ‪ ،‬ﺗ‪‬ﺎ ‪‬‬ ‫ﺍﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﺫﹶﺍ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻋﻨ‪‬ﻲ ﻓِﻴﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑِﻲ‪ :‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺩﺭِﻱ ﻣ‪‬ـﺎ‬ ‫ﺖ ِﻟﹶﺄﺑِﻲ‪ :‬ﹶﺃ ِﺟ ‪‬‬ ‫ﺲ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻗ ﹾﻄ ‪‬ﺮﺓﹰ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﻣ‪‬ﺎ ﹸﺃ ِﺣ ‪‬‬
‫ﺖ ﹸﺃﻣ‪‬ﻲ‪ :‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ـﺎ ﹶﺃ ‪‬ﺩﺭِﻱ ﻣ‪‬ـﺎ‬ ‫ﺖ ِﻟﹸﺄﻣ‪‬ﻲ‪ :‬ﹶﺃﺟِﻴﺒِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻓِﻴﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﹶﺃﻗﹸﻮ ﹸﻝ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺴ ‪‬ﻦ‪ :‬ﹶﻻ ﹶﺃ ﹾﻗ ‪‬ﺮﹸﺃ ِﻣ ‪‬ﻦ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻛِﺜﲑ‪‬ﺍ‪ِ :‬ﺇﻧ‪‬ـﻲ ﻭ‪‬ﺍﻟﻠﱠـ ِﻪ ﹶﻟﻘﹶـ ‪‬ﺪ‬ ‫ﺖ‪ :‬ﻭﹶﺃﻧ‪‬ﺎ ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ﹲﺔ ‪‬ﺣﺪِﻳﹶﺜ ﹸﺔ ﺍﻟ ‪‬‬
‫ﹶﺃﻗﹸﻮ ﹸﻝ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ِ :‬ﺇﻧ‪‬ﻲ ‪‬ﺑﺮِﻳﹶﺌﺔﹲ‪ ،‬ﹶﻻ‬
‫ﺻ ‪‬ﺪ ﹾﻗ‪‬ﺘ ‪‬ﻢ ِﺑﻪِ‪ ،‬ﹶﻓﹶﻠِﺌ ‪‬ﻦ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺚ ‪‬ﺣﺘ‪‬ﻰ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘ ‪‬ﺮ ﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔﺴِ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬‬‫ﳊﺪِﻳ ﹶ‬ ‫ﺖ‪ :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ﺍ ﹶ‬
‫‪‬ﻋِﻠ ‪‬ﻤ ‪‬‬

‫‪١٩١‬‬
‫ﺼ ‪‬ﺪﹸﻗﻨ‪‬ﻲ‪ ،‬ﹶﻓﻮ‪‬ﺍﻟﻠﱠ ِﻪ ﹶﻻ ﹶﺃ ِﺟ ‪‬ﺪ ﻟِﻲ ‪‬ﻭﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻣﹶﺜﻠﹰﺎ‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﻣﺮٍ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺑﺮِﻳﹶﺌﺔﹲ‪ ،‬ﹶﻟ‪‬ﺘ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹸﻮﻧِﻲ‪ ،‬ﻭﹶﻟِﺌ ِﻦ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺮ ﹾﻓ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﺖ‬
‫ﺤ ‪‬ﻮﻟﹾـ ‪‬‬ ‫ﺼﻔﹸﻮ ﹶﻥ{ ]ﻳﻮﺳﻒ‪ [١٨:‬ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺴ‪‬ﺘﻌ‪‬ﺎ ﹸﻥ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﺗ ِ‬ ‫ﺼ‪‬ﺒ ‪‬ﺮ ‪‬ﺟﻤِﻴ ﹲﻞ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﺍ ﹸﳌ ‪‬‬ ‫ﲔ ﻗﹶﺎ ﹶﻝ‪} :‬ﹶﻓ ‪‬‬ ‫ﻒ ِﺣ ‪‬‬ ‫ِﺇﻟﱠﺎ ﹶﺃﺑ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺖ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ِﻓﺮ‪‬ﺍﺷِﻲ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ‪‬ﺑﺮِﻳﹶﺌﺔﹲ‪ ،‬ﻭﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ‪‬ﺒ ‪‬ﺮﺋِﻲ ِﺑ‪‬ﺒﺮ‪‬ﺍ َﺀﺗِﻲ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹸﻛﻨ‪‬ـ ‪‬‬ ‫ﺠ ‪‬ﻌ ‪‬‬
‫ﺿﻄﹶ ‪‬‬‫ﻭ‪‬ﺍ ‪‬‬
‫ﺃﹶ ﹸﻇ ‪‬ﻦ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ‪‬ﻨ ِﺰ ﹲﻝ ﻓِﻲ ﺷ‪‬ﺎﻧِﻲ ‪‬ﻭ ‪‬ﺣﻴ‪‬ﺎ ‪‬ﻳ‪‬ﺘﻠﹶﻰ‪ ،‬ﹶﻟﺸ‪‬ﺎﻧِﻲ ﻓِﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﺣ ﹶﻘ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺃﻥﹾ ‪‬ﻳ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِـ ‪‬ﻲ ﺑِـﹶﺄ ‪‬ﻣﺮٍ‪،‬‬
‫ﺖ ﹶﺃ ‪‬ﺭﺟ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﻳﺮ‪‬ﻯ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﻓِﻲ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻡ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺎ ‪‬ﻳ‪‬ﺒ ‪‬ﺮﹸﺋﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ‪ ،‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﺭ‪‬ﺍ ‪‬ﻡ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‬ ‫‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺝ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ‪‬ﺒ‪‬ﻴﺖِ‪ ،‬ﺣﺘ‪‬ﻰ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﺎ ‪‬ﺧ ﹸﺬ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺒ ‪‬ﺮﺣ‪‬ﺎﺀِ‪ ،‬ﺣﺘ‪‬ﻰ ِﺇ‪‬ﻧ ‪‬ﻪ‬
‫ﺴﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺠِﻠ ‪‬‬‫‪‬ﻣ ‪‬‬
‫ﻱ‬
‫ﺴ ‪‬ﺮ ‪‬‬
‫ﺖ‪ :‬ﹶﻓ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻦ ِﺛ ﹶﻘ ِﻞ ﺍﻟ ﹶﻘ ‪‬ﻮﻝِ ﺍﱠﻟﺬِﻱ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﻕ ِﻣﹾﺜ ﹸﻞ ﺍﳉﹸﻤ‪‬ﺎﻥِ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﺷ‪‬ﺎ ٍ‬ ‫ﺤ ‪‬ﺪ ‪‬ﺭ ِﻣ‪‬ﻨ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﹶﻟ‪‬ﻴ‪‬ﺘ ‪‬‬
‫ﺸﺔﹸ‪ ،‬ﹶﺃﻣ‪‬ﺎ ﺍﻟﻠﱠـ ‪‬ﻪ ﹶﻓﻘﹶـ ‪‬ﺪ‬ ‫ﺖ ﹶﺃ ‪‬ﻭ ﹶﻝ ﹶﻛِﻠ ‪‬ﻤ ٍﺔ ‪‬ﺗ ﹶﻜﱠﻠ ‪‬ﻢ ِﺑﻬ‪‬ﺎ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ‪» :‬ﻳ‪‬ﺎ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺤﻚ‪ ،‬ﹶﻓﻜﹶﺎ‪‬ﻧ ‪‬‬ ‫ﻀ‪‬‬‫‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬‬
‫ﺖ‪ :‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃﻗﹸﻮ ‪‬ﻡ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻻ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭﺟ‪‬ـﻞﱠ‪،‬‬
‫ﺖ ﻟِﻲ ﹸﺃﻣ‪‬ﻲ‪ :‬ﻗﹸﻮﻣِﻲ ِﺇﹶﻟ‪‬ﻴﻪِ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﺖ‪ :‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫‪‬ﺑ ‪‬ﺮﹶﺃ ِﻙ«‪.‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ﺍﻵﻳ‪‬ﺎﺕِ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻫﺬﹶﺍ ﻓِﻲ‬ ‫ﺼ‪‬ﺒ ﹲﺔ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ{ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫ﻚ ‪‬ﻋ ‪‬‬‫ﺖ‪ :‬ﻭﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ِ} :‬ﺇﻥﱠ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎﺀُﻭﺍ ﺑِﺎ ِﻹ ﹾﻓ ِ‬ ‫ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺴ ﹶﻄ ِﺢ ‪‬ﺑ ِﻦ ﹸﺃﺛﹶﺎﹶﺛ ﹶﺔ ِﻟ ﹶﻘﺮ‪‬ﺍ‪‬ﺑِﺘ ِﻪ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﻓ ﹾﻘ ِﺮ ِﻩ‪ :‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹸﺃ‪‬ﻧ ِﻔ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ‬
‫ﺼﺪ‪‬ﻳ ‪‬ﻖ‪ :‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﻨ ِﻔ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ِﻣ ‪‬‬‫‪‬ﺑﺮ‪‬ﺍ َﺀﺗِﻲ‪ ،‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ﻀ ِﻞ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ{ ‪ِ -‬ﺇﻟﹶـﻰ‬ ‫ﺸ ﹶﺔ ﻣ‪‬ﺎ ﻗﹶﺎﻝﹶ‪ ،‬ﹶﻓﹶﺄ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ‪ } :‬ﻭ ﹶﻻ ﻳ‪‬ﺎ‪‬ﺗ ِﻞ ﺃﹸﻭﻟﹸﻮ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺴ ﹶﻄ ٍﺢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ‪ ،‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﱠﻟﺬِﻱ ﻗﹶﺎ ﹶﻝ ِﻟﻌ‪‬ﺎِﺋ ‪‬‬
‫ِﻣ ‪‬‬
‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﻟِـﻲ‪،‬‬‫ﺼﺪ‪‬ﻳ ‪‬ﻖ‪ :‬ﺑﻠﹶﻰ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ِﺇﻧ‪‬ﻲ ﹶﻟﹸﺄ ِﺣ ‪‬‬ ‫ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪ } -‬ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ{ ]ﺍﻟﺒﻘﺮﺓ‪،[١٧٣:‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ﺸ ﹸﺔ‪ :‬ﻭﻛﹶـﺎ ﹶﻥ‬ ‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺴ ﹶﻄ ٍﺢ ﺍﻟ‪‬ﻨ ﹶﻔﻘﹶ ﹶﺔ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ‪‬ﻨ ِﻔ ‪‬ﻖ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃ‪‬ﻧ ِﺰ ‪‬ﻋﻬ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ ِﺇﻟﹶﻰ ِﻣ ‪‬‬
‫ﺖ‪ :‬ﻳ‪‬ﺎ‬
‫ﺖ«‪.‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬‫ﺐ‪» :‬ﻣ‪‬ﺎﺫﹶﺍ ‪‬ﻋِﻠ ‪‬ﻤﺖِ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺭﹶﺃ‪‬ﻳ ِ‬ ‫ﺶ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻣﺮِﻱ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ‪‬ﺰ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺤ ٍ‬ ‫ﺖ ‪‬ﺟ ‪‬‬ ‫ﺐ ِﺑﻨ‪ ‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﺳﹶﺄ ﹶﻝ ‪‬ﺯ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺖ ‪‬ﺗﺴ‪‬ﺎﻣِﻴﻨِﻲ‬ ‫ﺸ ﹸﺔ‪ :‬ﻭ ِﻫ ‪‬ﻲ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ‪‬ﻧ ‪‬‬‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺖ ِﺇﻟﱠﺎ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺼﺮِﻱ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﻋ‪ِ‬ﻠ ‪‬ﻤ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﺣﻤِﻲ ‪‬ﺳ ‪‬ﻤﻌِﻲ ‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﺏ ﹶﻟﻬ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻬﹶﻠ ﹶﻜﺖ‪ ،‬ﻓِـﻴ ‪‬ﻤ ‪‬ﻦ‬‫ﺖ ﹸﺃ ‪‬ﺧ‪‬ﺘﻬ‪‬ﺎ ‪‬ﺣ ‪‬ﻤ‪‬ﻨ ﹸﺔ ‪‬ﺗﺤ‪‬ﺎ ِﺭ ‪‬‬ ‫ﺖ‪ :‬ﻭ ﹶﻃ ِﻔ ﹶﻘ ‪‬‬‫ﺼ ‪‬ﻤﻬ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﺑِﺎﻟ ‪‬ﻮ ‪‬ﺭﻉِ‪ ،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓ ‪‬ﻌ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ِ‬
‫ﺖ ﻋ‪‬ﺎِﺋﺸ‪‬ـ 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 ﺍ‪‬ﺑ ‪‬ﻦ ِﺷﻬ‪‬ﺎ ٍ‬ ‫‪‬ﻫﹶﻠ ‪‬‬
‫ﻒ‬
‫ﺖ ِﻣ ‪‬ﻦ ﹶﻛﻨ‪‬ـ ِ‬ ‫ﺸ ﹾﻔ ‪‬‬ ‫ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﺮ‪ ‬ﺟ ﹶﻞ ﺍﱠﻟﺬِﻱ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﻣ‪‬ﺎ ﻗِﻴ ﹶﻞ ﹶﻟ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﻓﻮ‪‬ﺍﱠﻟﺬِﻱ ﻧ‪ ‬ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫‪٣٠١‬‬
‫ﻚ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ "‬
‫ﺖ‪ :‬ﹸﺛ ‪‬ﻢ ﹸﻗِﺘ ﹶﻞ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫ﹸﺃ‪‬ﻧﺜﹶﻰ 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
‫ﺭﻛﻮ‪‬ﺎ 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 ﺃ‪‬ﻢ 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.‬‬

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‫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 ﻭﺇﺷﺎﻋﺎ‪‬ﻢ 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 ﹶﻜﺮ‪‬ﻭﺍ ‪‬ﻣ ﹾﻜ ‪‬ﺮﻫ‪ ‬ﻢ ‪‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ‬
‫ﺠﺒ‪‬ﺎ ﹸﻝ { ]ﺇﺑﺮﺍﻫﻴﻢ‪ [٤٦ :‬ﻓﻮﺍﷲ ﺇﻥ ﺣﺎﺩﺛﺔ ﺍﻹﻓﻚ ﺍﻟﱵ ﺟﻌﻠﺖ ﺭﺳﻮﻝ ﺍﷲ  ﻳﺪﺧﻞ‬ ‫‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﻟ‪‬ﺘﺰ‪‬ﻭ ﹶﻝ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ِ‬
‫ﻚ ﻛﹶـﺬﹶﺍ‬ ‫ﺸﺔﹸ‪ِ ،‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِـﻲ ‪‬ﻋﻨ‪‬ـ ِ‬ ‫ﻋﻠﻰ ﺣﺒﻴﺒﺘﻪ ﺍﻟﱵ ﻳﻌﻠﻢ ﺑﺮﺍﺀ‪‬ﺎ ﻛﻌﻠﻤﻪ ﺑﻨﻔﺴﻪ ﻭﻳﻘﻮﻝ ﳍﺎ‪» :‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﺪ‪ ،‬ﻳ‪‬ﺎ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺖ ِﺑ ﹶﺬ‪‬ﻧﺐٍ‪ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮِﻱ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﺗ‪‬ﻮﺑِﻲ ِﺇﹶﻟﻴ‪‬ـﻪِ‪ ،‬ﻓﹶـِﺈ ﱠﻥ‬ ‫ﺖ ﹶﺃﹾﻟ ‪‬ﻤ ‪‬ﻤ ِ‬
‫ﻚ ﺍﻟﱠﻠﻪ‪ ،‬ﻭِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ِ‬
‫ﺴ‪‬ﻴ‪‬ﺒ ‪‬ﺮﹸﺋ ِ‬
‫ﺖ ‪‬ﺑﺮِﻳﹶﺌﺔﹰ‪ ،‬ﹶﻓ ‪‬‬
‫‪‬ﻭﻛﹶﺬﹶﺍ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹸﻛ‪‬ﻨ ِ‬
‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ« ﻷﻣﺮ ﳚﻌﻞ ﺍﻹﺷﺎﻋﺔ ﺷﺪﻳﺪ ﺍﻟﻮﻃﺄﺓ ﻋﻈﻴﻢ‪.‬‬
‫ﻑ ﹸﺛ ‪‬ﻢ ﺗ‪‬ﺎﺏ‪ ،‬ﺗ‪‬ﺎ ‪‬‬
‫ﺍﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﺫﹶﺍ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬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( ﺛﻮ‪‬ﺎ ﺍﻟﺬﻱ ﻳﺴﺘﺮﻫﺎ ﻭﻫﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﻋﺪﻡ ﲨﺎﻉ ﺍﻟﻨﺴﺎﺀ ﻭﳐﺎﻟﻄﺘﻬﻦ[‬

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‫ﻣﺎﺫﺍ ﳝﻠﻚ ﺍﻟﻴﻮﻡ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺩﻋﺎﺗﻪ ﻭﺍ‪‬ﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻠﻪ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻠﻮﻗﻮﻑ ﺃﻣﺎﻡ ﻃﻐﻴﺎﻥ ﺁﻟﺔ ﺍﻟﻜﺬﺏ‬
‫ﻭﺍﻹﺷﺎﻋﺔ ﺍﻟﻔﺎﺟﺮﺓ؟ ﻋﻠﻤﺎﺅﻫﻢ ﰲ ﺍﻟﺴﺠﻮﻥ ﺃﻭ ﻣﻘﻬﻮﺭﻭﻥ ﻣﻌﺰﻭﻟﻮﻥ ﳑﻨﻮﻋﻮﻥ ﻣﻦ ﺍﻟﻈﻬـﻮﺭ‪ ،‬ﺍ‪‬ﺎﻫـﺪﻭﻥ‬
‫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 ﺃﻳﻀ‪‬ﺎ 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 ،‬ﻓﺈ‪‬ﺎ 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 ﻋﺒﺪ‪‬ﺍ 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 ﻣﺘﻌﺒﺪ‪‬ﺍ ﻳﺸﻤﻠﻪ ﻭﻳﺸﻤﻞ ﻏﲑﻩ‪ ،‬ﻓﺮﲟﺎ ﻛﺎﻧﺖ‬
‫ﺃﻣﻪ ﻗﺪ ﺟﺎﺀﺕ ﰲ ﺣﺎﺟﺔ ﻣﻬﻤﺔ‪ ،‬ﲝﻴﺚ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳚﻴﺒﻬﺎ ﻋﻨﻪ‪.‬‬
‫*ﻭﻓﻴﻪ ﺃﻳﻀ‪‬ﺎ ﺃ‪‬ﺎ ﺻﻠﺔ ﺭﺣﻢ‪ ،‬ﻫﻲ ﺃﻭﱃ ﺍﻷﺭﺣﺎﻡ ﺑﺎﻟﺼﻠﺔ ﻓﺂﺛﺮ ﻋﻠﻴﻬﺎ ﻣﺎ ﻻ ﻳﺘﻌﺪﺍﻩ ﻣﻦ ﺍﻟﺼـﻼﺓ‪ ،‬ﻓﻐﻠـﻂ ﰲ‬
‫ﺍﳌﻮﺍﺯﻧﺔ ﻓﺨﺴﺮ‪ ،‬ﻭﻗﺪ ﺗﺮﺩﺩﺕ ﺇﻟﻴﻪ ﻳﻮﻣ‪‬ﺎ ﺑﻌﺪ ﻳﻮﻡ‪ ،‬ﻭﻫﻮ ﻳﺆﺛﺮ ﺍﻷﺩﱏ ﻋﻠﻰ ﺍﻷﺭﻓﻊ ﺣﱴ ﻫﺎﺝ ﺻﺪﺭﻫﺎ‪ ،‬ﺑـﺄﻥ‬
‫ﺩﻋﺖ ﻋﻠﻴﻪ ﺩﻋﺎﺀ ﻻ ﻳﺒﻠﻎ ﻓﻴﻪ ﺇﱃ ﺍﻟﻐﺎﻳﺔ؛ ﻷ‪‬ﺎ 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.‬‬

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‫ﻭﺇﳕﺎ ﺃﺟﻴﺐ ﻣﻦ ﺩﻋﺎﺋﻬﺎ ﻣﻘﺪﺍﺭ ﻣﺎ ﺳﺄﻟﺖ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺮﻓﻖ ﺑﻪ ﻣﻦ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﻭﺟﻮﻩ ﺍﻟﻔـﻮﺍﺟﺮ؛ ﻓـﺎ‪‬ﻢ‬
‫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 ﺃﻳﻀ‪‬ﺎ 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 ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﺍﻟﻔﻘﻪ‪ :‬ﺃﻥ ﺟﺮﳚ‪‬ﺎ 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 ﻣﻨﺒﻬ‪‬ﺎ 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 ﲰﺮ‪‬ﺍ ﻗﻂ ﺑﻞ ﻟﻴﻌﻤﻞ ﺑﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺼـﺔ ﺟﺎﻣﻌـﺔ‬
‫ﻟﻔﻀﻞ ﺍﻟﻮﺍﻟﺪﺓ‪ ،‬ﻭﻟﻜﻮ‪‬ﺎ 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 ﺃﻳﻀ‪‬ﺎ‪ :‬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 :‬ﺇ‪‬ـﺎ‬
‫ﺯﺍﻧﻴﺔ ﺃﻭ ﺳﺎﺭﻗﺔ‪ ،‬ﻭﻻ ﳛﻞ ﳌﺴﻠﻢ ﺃﻥ ﻳﻘﺒﻞ ﻫﺬﺍ ﻭﻻ ﻳﺆﺛﺮ ﻋﻨﺪﻩ ﲝﺎﻝ ﺇﻻ ﺃﻥ ﻳﺜﺒﺖ ﺫﻟﻚ ﺑﺜﺒﻮﺕ ﻣﺜﻠـﻪ‪ ،‬ﺃﻭ‬

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‫ﻳﺮﻯ ﻣﻦ ﻗﺮﺍﺋﻦ ﺍﻷﺣﻮﺍﻝ ﻣﺎ ﻳﻔﻴﺪﻩ ﻋﻠﻴﻪ ﺍﻟﻈﻦ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﺬﻟﻚ ﺣﻜﻤﻪ؛ ﻓﺄﻣﺎ ﳎﺮﺩ ﺃﻗﻮﺍﻝ ﺍﻷﻋﺪﺍﺀ ﻓﻼ ﳛـﻞ‬
‫ﺍﻟﻌﻤﻞ ﺑﺬﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟﻨﺴﻮﺍﻥ ﻳﺴﺘﺠﺰﻥ ﺃﻥ ﻳﻘﻠﻦ ﰲ ﺿﺮﺍﺋﺮﻫﻦ ﺍﻟﻜﻠﻤﺔ ﺍﳋﺒﻴﺜﺔ؛ ﻟﻴﻜﻮﻥ ﺳـﺒﺒ‪‬ﺎ‬
‫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 ﺃ‪‬ـﻢ ﺭﺃﻭﺍ‬
‫ﻭﺷﺎﻫﺪﻭﺍ؛ ﻓﺈ‪‬ﻢ ﻋﻨﺪ ﺍﷲ ﻛﺎﺫﺑﻮﻥ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻤﺔ ﺇﺫﺍ ﻭﺻﻢ ‪‬ﺎ ﺭﺟﻞ ﺭﺟﻠﹰﺎ ﺃﻭ ﺍﻣﺮﺃﺓ ﻓﻘﺪ ﺃﺗﻰ‬
‫ﻋﻈﻴﻤ‪‬ﺎ ﻣﻦ ﺍﻷﻣﺮ‪ ،‬ﻓﺈﺫﺍ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻘﻮﻟﻪ ﺻﺎﺭ ﺷﺮﻳﻜﹰﺎ ﻟﻪ ﻓﻴﻤﺎ ﺃﻧﺎﻩ ﺍﷲ‪.‬‬
‫*ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﳌﺮﺃﺓ‪ :‬ﻻ ﲡﻌﻞ ﺍﺑﲏ ﻣﺜﻞ ﻫﺬﻩ؛ ﻓﻸ‪‬ﺎ ﺭﺃﺕ ﺻﻮﺭﺓ ﻛﺮﻫﺘﻬﺎ‪ ،‬ﻣﻦ ﺃ‪‬ﺎ 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 ﺷﺄﻧ‪‬ﺎ ﻋﻈﻴﻤ‪‬ﺎ 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 ‪ -  -‬ﻗﺎﺋﻤ‪‬ﺎ ﻋﻨﺪ ﻛﻞ ﻣﺆﻣﻦ ﻣﻘﺎﻡ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻄﻔﻞ‪ ،‬ﻭﻫﻮ ﻳﻘﻮﻝ ﺫﻟﻚ‪ ،‬ﻭﺍﺳﺘﻐﲎ ﺑﺬﻟﻚ‬
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‫ﻋﻦ ﺃﻥ ﻳﺘﻜﻠﻢ ﻣﻮﻟﻮﺩ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﲟﺜﻞ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺘﲔ‪ ،‬ﻓﻘﺪ ﺃﺧﱪ ‪‬ﺬﺍ ﺍﻟﺼﺎﺩﻕ ‪.-  -‬‬
‫ﳊﺪِﻳﺚ ﺇِﻳﺜﺎﺭ ﺇِﺟﺎﺑ‪‬ﺔ ﺍ ُﻷ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺻ‪‬ﻼﺓ ﺍﻟ‪‬ﺘ ﹶﻄﻮ‪‬ﻉ َﻷ ﱠﻥ ﺍﻻﺳﺘِﻤﺮﺍﺭ ﻓِﻴﻬﺎ ﻧﺎِﻓﻠﹶﺔ ﻭﺇِﺟﺎﺑ‪‬ﺔ ﺍ ُﻷ ‪‬ﻡ ﻭِﺑﺮ‪‬ﻫﺎ ﻭﺍﺟِﺐ‪.‬‬ ‫ﻭﻓِﻲ ﺍ ﹶ‬
‫ﺸ ‪‬ﻲ‬ ‫ﺨﻔﱢﻒ ﻭ‪‬ﻳﺠِﻴﺒﻬﺎ ‪ ،‬ﹶﻟﻜِﻦ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻪ ‪‬ﺧ ِ‬
‫ﻱ ﻭﻏﹶﲑﻩ ‪ِ :‬ﺇﻧ‪‬ﻤﺎ ‪‬ﺩﻋ‪‬ﺖ ‪‬ﻋﻠﹶﻴ ِﻪ ﹶﻓﹸﺄﺟِﻴﺒ‪‬ﺖ َﻷ‪‬ﻧ ‪‬ﻪ ﻛﺎ ﹶﻥ ﻳ‪‬ﻤﻜِﻨ ‪‬ﻪ ﺃﹶﻥ ﻳ‪ ‬‬ ‫ﻗﺎ ﹶﻝ ﺍﻟﻨ‪‬ﻮ ِﻭ ‪‬‬
‫ﺃﹶﻥ ﺗ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻩ ِﺇﻟﹶﻰ ﻣ‪‬ﻔﺎ ‪‬ﺭﻗﹶﺔ ﺻ‪‬ﻮ ‪‬ﻣﻌ‪‬ﺘﻪ ﻭﺍﻟﻌ‪‬ﻮﺩ ِﺇﻟﹶﻰ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭ‪‬ﺗ ‪‬ﻌﻠﱡﻘﺎ‪‬ﺎ‪.‬‬
‫ﻱ ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﻧﻈﹶﺮ ﻟِﻤﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻣِﻦ ﹶﺃﻧ‪‬ﻬﺎ ﻛﺎﻧ‪‬ﺖ ﺗ‪‬ﺄﺗِﻴﻪ ﹶﻓ‪‬ﻴ ﹶﻜﻠﱢﻤﻬﺎ ‪ ،‬ﻭﺍﻟ ﹼﻈﺎﻫِﺮ ﹶﺃﻧ‪‬ﻬﺎ ﻛﺎﻧ‪‬ﺖ ﺗ‪‬ﺸﺘﺎﻕ ِﺇﻟﹶﻴ ِﻪ‬
‫ﻛﹶﺬﺍ ﻗﺎ ﹶﻝ ﺍﻟﻨ‪‬ﻮ ِﻭ ‪‬‬
‫ﺸ ‪‬ﻲ ﺃﹶﻥ ﻳ‪‬ﻨ ﹶﻘﻄِﻊ ‪‬ﺧﺸ‪‬ﻮﻋﻪ‪.‬‬
‫ﺨﻔﱢﻒ ﹸﺛ ‪‬ﻢ ‪‬ﻳﺠِﻴﺒﻬﺎ َﻷ‪‬ﻧ ‪‬ﻪ ‪‬ﺧ ِ‬
‫ﹶﻓ‪‬ﺘﺰ‪‬ﻭﺭ ‪‬ﻩ ﻭﺗ‪‬ﻘ‪‬ﺘﻨِﻊ ِﺑﺮ‪‬ﺅ‪‬ﻳِﺘ ِﻪ ﻭﺗ‪‬ﻜﻠِﻴﻤﻪ ‪ ،‬ﻭ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ِﺇﻧ‪‬ﻤﺎ ﻟﹶﻢ ‪‬ﻳ ‪‬‬
‫ﻼ ﻛﺎﻧ‪‬ﺖ ﺃﹶﻭ ﻓﹶﺮﺿ‪‬ﺎ‬
‫ﻭﻫ‪‬ﺬﺍ ﺇِﺫﺍ ‪‬ﺣ ِﻤ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﺇِﻃﻼﻗﻪ ﺍﹸﺳ‪‬ﺘﻔِﻴ ‪‬ﺪ ﻣِﻨ ‪‬ﻪ ﺟ‪‬ﻮﺍﺯ ﻗﹶﻄﻊ ﺍﻟﺼ‪‬ﻼﺓ ﻣ‪‬ﻄﹶﻠﻘﹰﺎ ﻹِﺟﺎ‪‬ﺑ ِﺔ ﻧِﺪﺍﺀ ﺍ ُﻷ ‪‬ﻡ ﻧ‪‬ﻔ ﹰ‬
‫‪ ،‬ﻭﻫ‪‬ﻮ ﻭﺟﻪ ﻓِﻲ ﻣ‪‬ﺬﻫ‪‬ﺐ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ﺣ‪‬ﻜﺎ ‪‬ﻩ ﺍﻟﺮ‪‬ﻭﻳﺎِﻧ ‪‬ﻲ‪.‬‬
‫ﻱ ‪‬ﺗ‪‬ﺒﻌ‪‬ﺎ ِﻟ ‪‬ﻐ ِﲑ ِﻩ ‪ :‬ﻫ‪‬ﺬﺍ ﻣ‪‬ﺤﻤ‪‬ﻮﺩ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﺎ ﹶﻥ ﻣ‪‬ﺒﺎﺣ‪‬ﺎ ﻓِﻲ ﺷ‪‬ﺮﻋﻬﻢ ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﻧﻈﹶﺮ ﹶﻗﺪ‪‬ﻣﺘﻪ ﻓِﻲ ﺃﹶﻭﺍﺧِـﺮ‬
‫ﻭﻗﺎ ﹶﻝ ﺍﻟﻨ‪‬ﻮ ِﻭ ‪‬‬
‫ﻼ ﻭ ‪‬ﻋِﻠ ‪‬ﻢ ‪‬ﺗﺄﹶﺫﱢﻱ ﺍﻟﻮﺍﻟِﺪ ﺑِﺎﻟﺘ‪‬ﺮ ِﻙ ﻭ ‪‬ﺟﺒ‪‬ﺖ ﺍﻹِﺟﺎﺑ‪‬ـﺔ‬
‫ﺻ ‪‬ﺢ ﻋِﻨﺪ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌﻴ‪‬ﺔ ﹶﺃ ﱠﻥ ﺍﻟﺼ‪‬ﻼﺓ ﺇِﻥ ﻛﺎﻧ‪‬ﺖ ﻧ‪‬ﻔ ﹰ‬
‫ﺍﻟﺼ‪‬ﻼﺓ ‪ ،‬ﻭﺍ َﻷ ‪‬‬
‫ﻭِﺇ ﱠﻻ ﻓﹶﻼ‪.‬‬

‫‪ - ٣٠٢‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(١٧٩ /٧‬‬

‫‪١٩٦‬‬
‫ﲔ ‪ .‬ﻭﺧﺎﹶﻟﻔﹶـ ‪‬ﻪ‬
‫ﳊ ‪‬ﺮ ‪‬ﻣ ِ‬
‫ﺐ ﻋِﻨﺪ ﺇِﻣﺎﻡ ﺍ ﹶ‬
‫ﻕ ﺍﻟﻮﻗﺖ ﻟﹶﻢ ‪‬ﺗﺠِﺐ ﺍﻹِﺟﺎﺑ‪‬ﺔ ‪ ،‬ﻭﺇِﻥ ﻟﹶﻢ ‪‬ﻳﻀِﻖ ﻭ ‪‬ﺟ ‪‬‬
‫ﻭﺇِﻥ ﻛﺎﻧ‪‬ﺖ ﻓﹶﺮﺿ‪‬ﺎ ﻭﺿﺎ ‪‬‬
‫ﻉ‪.‬‬‫ﺸﺮ‪‬ﻭ ِ‬
‫ﻏﹶﲑﻩ َﻷﻧ‪‬ﻬﺎ ﺗ‪‬ﻠﺰ‪‬ﻡ ﺑِﺎﻟ ‪‬‬
‫ﻭﻋِﻨﺪ ﺍﳌﺎِﻟ ِﻜ‪‬ﻴﺔ ﹶﺃ ﱠﻥ ﺇِﺟﺎﺑ‪‬ﺔ ﺍﻟﻮﺍﻟِﺪ ﻓِﻲ ﺍﻟﻨ‪‬ﺎِﻓﻠﹶﺔ ﺃﹶﻓﻀ‪‬ﻞ ِﻣ ‪‬ﻦ ﺍﻟﺘ‪‬ﻤﺎﺩِﻱ ﻓِﻴﻬﺎ‪.‬‬
‫ﺤﻤ‪‬ـﺪ‬‫ﺺ ﺑِﺎ ُﻷ ‪‬ﻡ ﺩ‪‬ﻭﻥ ﺍﻷَﺏ ‪ ،‬ﻭﻋِﻨﺪ ﺍﺑﻦ ﹶﺃﺑِﻲ ﺷ‪‬ﻴﺒ‪‬ﺔ ﻣِﻦ ﻣ‪‬ﺮﺳ‪‬ﻞ ‪‬ﻣ ‪‬‬ ‫ﻚ ﻳ‪‬ﺨ‪‬ﺘ ‪‬‬
‫ﻭ ‪‬ﺣﻜﹶﻰ ﺍﻟﻘﺎﺿِﻲ ﹶﺃﺑ‪‬ﻮ ﺍﻟﻮﻟِﻴﺪ ﹶﺃ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺴﻠﹶﻒ ﻏﹶﲑﻩ‪.‬‬ ‫ﺑﻦ ﺍﳌﹸﻨ ﹶﻜﺪِﺭ ﻣﺎ ﻳ‪‬ﺸﻬ‪‬ﺪ ﹶﻟ ‪‬ﻪ ﻭﻗﺎ ﹶﻝ ِﺑ ِﻪ ﻣ‪‬ﻜﺤ‪‬ﻮﻝ ‪ ،‬ﻭﻗِﻴ ﹶﻞ ِﺇ‪‬ﻧ ‪‬ﻪ ﻟﹶﻢ ‪‬ﻳﻘﹸﻞ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﳊﺪِﻳﺚ ﺃﹶﻳﻀ‪‬ﺎ ِﻋﻈﹶﻢ ِﺑ ‪‬ﺮ ﺍﻟﻮﺍِﻟﺪ‪‬ﻳ ِﻦ ﻭﺇِﺟﺎﺑ‪‬ﺔ ﺩ‪‬ﻋﺎِﺋﻬِﻤﺎ ﻭﻟﹶﻮ ﻛﺎ ﹶﻥ ﺍﻟﻮﻟﹶﺪ ﻣ‪‬ﻌﺬﹸﻭﺭ‪‬ﺍ ؛ ﹶﻟﻜِﻦ ﻳ‪‬ﺨ‪‬ﺘﻠِﻒ ﺍﳊﺎﻝ ﻓِﻲ‬ ‫ﻭﻓِﻲ ﺍ ﹶ‬
‫ﺐ ﺍﳌﹶﻘﺎﺻِﺪ‪.‬‬
‫ﺴ ِ‬‫ﺤ‪‬‬
‫ﻚ ِﺑ ‪‬‬‫ﹶﺫِﻟ ‪‬‬
‫ﻉ ‪‬ﻋﻠﹶﻴ ِﻪ ِﺇ ﱠﻻ ﺑِﻤﺎ‬
‫ﻭﻓِﻴ ِﻪ ﺍﻟﺮ‪‬ﻓﻖ ﺑِﺎﻟﺘ‪‬ﺎِﺑ ِﻊ ﺇِﺫﺍ ‪‬ﺟﺮ‪‬ﻯ ﻣِﻨ ‪‬ﻪ ﻣﺎ ﻳ‪‬ﻘ‪‬ﺘﻀِﻲ ﺍﻟﺘ‪‬ﺄﺩِﻳﺐ َﻷ ﱠﻥ ﹸﺃ ‪‬ﻡ ‪‬ﺟﺮ‪‬ﻳ ٍﺞ ‪‬ﻣ ‪‬ﻊ ﹶﻏﻀ‪‬ﺒﻬﺎ ﻣِﻨ ‪‬ﻪ ﻟﹶﻢ ﺗ‪‬ﺪ ‪‬‬
‫ﻉ ﺍﻟﻔﺎ ِﺣﺸ‪‬ﺔ ﺃﹶﻭ ﺍﻟﻘﹶﺘﻞ‪.‬‬ ‫‪‬ﺩﻋ‪‬ﺖ ِﺑ ِﻪ ﺧﺎﺻ‪‬ﺔ ‪ ،‬ﻭﻟﹶﻮﻻ ﹶﻃﻠﹶﺒﻬﺎ ﺍﻟﺮ‪‬ﻓﻖ ِﺑ ِﻪ ﹶﻟ ‪‬ﺪﻋ‪‬ﺖ ‪‬ﻋﻠﹶﻴ ِﻪ ِﺑ ‪‬ﻮﻗﹸﻮ ِ‬
‫ﻀ ‪‬ﺮ ‪‬ﻩ ﺍﻟ ِﻔﺘ‪‬ﻦ‪.‬‬
‫ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺻﺎﺣِﺐ ﺍﻟﺼ‪‬ﺪﻕ ‪‬ﻣ ‪‬ﻊ ﺍﷲ ﻻ ‪‬ﺗ ‪‬‬
‫ﺻﺤ‪‬ﺔ ﺭ‪‬ﺟﺎِﺋ ِﻪ ‪َ ،‬ﻷ‪‬ﻧ ‪‬ﻪ ﺍﺳﺘ‪‬ﻨ ﹶﻄ ‪‬ﻖ ﺍﳌﹶﻮﻟﹸﻮﺩ ‪‬ﻣ ‪‬ﻊ ﻛﹶﻮﻥ ﺍﻟﻌﺎﺩ‪‬ﺓ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﻻ ﻳ‪‬ﻨﻄِـﻖ ؛‬ ‫ﻭﻓِﻴ ِﻪ ﹸﻗﻮ‪‬ﺓ ‪‬ﻳﻘِﲔ ‪‬ﺟﺮ‪‬ﻳ ٍﺞ ﺍﳌﹶﺬﻛﹸﻮﺭ ﻭ ِ‬
‫ﺻﺤ‪‬ﺔ ﺭ‪‬ﺟﺎِﺋ ِﻪ ِﺑﻨ‪‬ﻄ ِﻘ ِﻪ ﻣﺎ ﺍﺳﺘ‪‬ﻨ ﹶﻄ ﹶﻘ ‪‬ﻪ‪.‬‬
‫ﻭﻟﹶﻮﻻ ِ‬
‫ﺉ ِﺑﹶﺄ ‪‬ﻫ ‪‬ﻤﻬِﻤﺎ ‪ ،‬ﻭﹶﺃ ﱠﻥ ﺍﷲ ﻳ‪‬ﺠﻌ‪‬ﻞ ﻷَﻭﻟِﻴﺎِﺋ ِﻪ ﻋِﻨﺪ ﺍﺑﺘِﻼِﺋﻬِﻢ ﻣ‪‬ﺨـﺎﺭِﺝ ‪ ،‬ﻭِﺇﻧ‪‬ﻤـﺎ‬ ‫ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻷَﻣﺮ‪‬ﻳ ِﻦ ﺇِﺫﺍ ﺗ‪‬ﻌﺎﺭ‪‬ﺿﺎ ﺑ‪ِ ‬ﺪ ‪‬‬
‫ﻚ ﻋ‪‬ﻦ ﺑ‪‬ﻌﻀﻬﻢ ﻓِﻲ ﺑ‪‬ﻌﺾ ﺍﻷَﻭﻗﺎﺕ ﺗ‪‬ﻬﺬِﻳﺒ‪‬ﺎ ﻭﺯِﻳﺎﺩ‪‬ﺓ ﹶﻟﻬ‪‬ﻢ ﻓِﻲ ﺍﻟﺜﱠﻮﺍﺏ‪.‬‬ ‫‪‬ﻳ‪‬ﺘﹶﺄﺧ‪‬ﺮ ﹶﺫِﻟ ‪‬‬
‫ﻭﻓِﻴ ِﻪ ﺇِﺛﺒﺎﺕ ﻛﹶﺮﺍﻣﺎﺕ ﺍﻷَﻭﻟِﻴﺎﺀ ‪ ،‬ﻭ ‪‬ﻭﻗﹸﻮﻉ ﺍﻟﻜﹶﺮﺍﻣ‪‬ﺔ ﹶﻟﻬ‪‬ﻢ ﺑِﺎﺧﺘِﻴﺎ ِﺭﻫِﻢ ﻭ ﹶﻃﻠﹶﺒﻬﻢ‪.‬‬
‫ﺠﺰ‪‬ﺓ‪.‬‬
‫ﻭﻗﺎ ﹶﻝ ﺍﺑﻦ ‪‬ﺑﻄﹼﺎﻝ ‪ :‬ﻳ‪‬ﺤ‪‬ﺘﻤ‪‬ﻞ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻥ ‪‬ﺟﺮ‪‬ﻳ ‪‬ﺞ ﻛﺎ ﹶﻥ ‪‬ﻧِﺒﻴ‪‬ﺎ ﹶﻓ‪‬ﺘﻜﹸﻮﻥ ﻣ‪‬ﻌ ِ‬
‫ﳊﺪِﻳﺚ‪.‬‬‫ﻛﹶﺬﺍ ﻗﺎ ﹶﻝ ‪ ،‬ﻭﻫ‪‬ﺬﺍ ﺍﻻﺣﺘِﻤﺎﻝ ﻻ ‪‬ﻳ‪‬ﺘﹶﺄﺗ‪‬ﻰ ﻓِﻲ ‪‬ﺣ ‪‬ﻖ ﺍﳌﹶﺮﺃﹶﺓ ﺍﱠﻟﺘِﻲ ﹶﻛﱠﻠﻤ‪‬ﻬﺎ ﻭﻟﹶﺪﻫﺎ ﺍﳌﹸﺮﺿ‪‬ﻊ ﻛﹶﻤﺎ ﻓِﻲ ‪‬ﺑ ِﻘﻴ‪‬ﺔ ﺍ ﹶ‬
‫ﻚ‪.‬‬‫ﻭﻓِﻴ ِﻪ ﺟ‪‬ﻮﺍﺯ ﺍﻷَﺧﺬ ﺑِﺎ َﻷ ‪‬ﺷ ‪‬ﺪ ﻓِﻲ ﺍﻟﻌِﺒﺎﺩ‪‬ﺓ ِﻟﻤ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻢ ﻣِﻦ ﻧ‪‬ﻔﺴﻪ ﹸﻗﻮ‪‬ﺓ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﻭﺍﺳ‪‬ﺘ ‪‬ﺪ ﱠﻝ ِﺑ ِﻪ ﺑ‪‬ﻌﻀﻬﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ‪‬ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞ ﻛﺎ ﹶﻥ ﻣِﻦ ﺷ‪‬ﺮﻋﻬﻢ ﹶﺃ ﱠﻥ ﺍﳌﹶﺮﺃﹶﺓ ﺗ‪‬ﺼﺪ‪‬ﻕ ﻓِﻴﻤﺎ ‪‬ﺗ ‪‬ﺪﻋِﻴﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﺮ‪‬ﺟـﺎﻝ‬
‫ﺤﺠ‪‬ﺔ ﺗ‪‬ﺪﻓﹶﻊ ﻗﹶﻮﳍﺎ‪.‬‬ ‫ﻚ ِﺇ ﱠﻻ ِﺑ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍﻟﻮﻁﺀ ﻭﻳ‪‬ﻠﺤ‪‬ﻖ ِﺑ ِﻪ ﺍﻟﻮﻟﹶﺪ ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﻻ ﻳ‪‬ﻨﻔﹶﻌ ‪‬ﻪ ﺟ‪‬ﺤﺪ ﹶﺫِﻟ ‪‬‬
‫ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﻣ‪‬ﺮ‪‬ﺗﻜِﺐ ﺍﻟﻔﺎ ِﺣﺸ‪‬ﺔ ﻻ ﺗ‪‬ﺒﻘﹶﻰ ﹶﻟ ‪‬ﻪ ﺣ‪‬ﺮﻣ‪‬ﺔ ‪ ،‬ﻭﹶﺃ ﱠﻥ ﺍﳌﹶﻔﺰ‪‬ﻉ ﻓِﻲ ﺍ ُﻷﻣ‪‬ﻮﺭ ﺍ ﹸﳌ ِﻬﻤ‪‬ﺔ ِﺇﻟﹶﻰ ﺍﷲ ‪‬ﻳﻜﹸﻮﻥ ﺑِﺎﻟﺘ‪‬ﻮ ‪‬ﺟ ِﻪ ِﺇﻟﹶﻴ ِﻪ‬
‫ﻓِﻲ ﺍﻟﺼ‪‬ﻼﺓ‪.‬‬
‫ﺤ ﹼﻞ ﻟﹶـ ‪‬ﻪ‬ ‫ﻭﺍﺳ‪‬ﺘ ‪‬ﺪ ﱠﻝ ﺑ‪‬ﻌﺾ ﺍﳌﺎِﻟ ِﻜﻴ‪‬ﺔ ِﺑﻘﹶﻮ ِﻝ ‪‬ﺟﺮ‪‬ﻳ ٍﺞ " ﻣ‪‬ﻦ ﹶﺃﺑ‪‬ﻮﻙ ﻳﺎ ﻏﹸﻼﻡ " ِﺑﹶﺄ ﱠﻥ ﻣ‪‬ﻦ ‪‬ﺯﻧ‪‬ﻰ ﺑِﺎﻣ ‪‬ﺮﹶﺃ ِﺓ ﻓﹶﻮﹶﻟﺪ‪‬ﺕ ﺑِﻨﺘ‪‬ﺎ ﻻ ‪‬ﻳ ِ‬
‫ﺸﻮ ِﻥ ِﻣ ‪‬ﻦ ﺍﳌﺎِﻟ ِﻜﻴ‪‬ﺔ‪.‬‬
‫ﻚ ﺍﻟﺒِﻨﺖ ﺧِﻼﻓﹰﺎ ﻟِﻠﺸ‪‬ﺎِﻓ ِﻌ‪‬ﻴ ِﺔ ﻭﻻﺑ ِﻦ ﺍﳌﺎ ِﺟ ‪‬‬ ‫ﺍﻟ‪‬ﺘ ‪‬ﺰﻭ‪‬ﺝ ِﺑﺘِﻠ ‪‬‬
‫ﻕ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟﻌﺎﺩ‪‬ﺓ ﻓِـﻲ ﻧ‪‬ﻄـﻖ‬
‫ﻕ ﺍﷲ ﻧِﺴﺒ‪‬ﺘﻪ ﺑِﻤﺎ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺻ ‪‬ﺪ ‪‬‬‫ﺴﺐ‪ ‬ﺍﺑﻦ ﺍﻟﺰ‪‬ﻧﺎ ﻟِﻠﺰ‪‬ﺍﻧِﻲ ﻭ ‪‬‬ ‫ﻭﻭﺟﻪ ﺍﻟﺪ‪‬ﻻﻟﹶﺔ ﹶﺃ ﱠﻥ ‪‬ﺟ ‪‬ﺮﳚ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺻﺤِﻴﺤ‪‬ﺔ ﹶﻓﻴ‪‬ﻠﺰ‪‬ﻡ ﹶﺃﻥ ﻳ‪‬ﺠـﺮِﻱ‬
‫ﻚ ﺍﻟﻨ‪‬ﺴﺒ‪‬ﺔ ‪‬‬ ‫ﻚ ‪ ،‬ﻭﻗﹶﻮﻟﻪ ﹶﺃﺑِﻲ ﻓﹸﻼﻥ ﺍﻟﺮ‪‬ﺍﻋِﻲ ‪ ،‬ﻓﹶﻜﺎﻧ‪‬ﺖ ﺗِﻠ ‪‬‬ ‫ﺍﳌﹶﻮﻟﹸﻮﺩ ِﺑﺸ‪‬ﻬﺎ ‪‬ﺩِﺗ ِﻪ ﻟﹶ ‪‬ﻪ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﺣ‪‬ﻜﻤﻪ‪.‬‬ ‫ﺝ ﺍﻟﺘ‪‬ﻮﺍﺭ‪‬ﺙ ﻭﺍﻟﻮﻻﺀ ِﺑ ‪‬ﺪﻟِﻴﻞ ﹶﻓ‪‬ﺒ ِﻘ ‪‬ﻲ ﻣﺎ ﻋ‪‬ﺪﺍ ﹶﺫِﻟ ‪‬‬ ‫ﺑ‪‬ﻴﻨﻬﻤﺎ ﺃﹶﺣﻜﺎﻡ ﺍ ُﻷ‪‬ﺑﻮ‪‬ﺓ ﻭﺍﻟ‪‬ﺒ‪‬ﻨﻮ‪‬ﺓ ‪ ،‬ﺧ ‪‬ﺮ ‪‬‬

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‫ﺺ ﺑِﻬـﺎ ﺍﻟﻐ‪‬ـﺮ‪‬ﺓ‬ ‫ﻚ ‪ ،‬ﻭِﺇﻧ‪‬ﻤﺎ ﺍﻟﱠـﺬِﻱ ﻳ‪‬ﺨـ‪‬ﺘ ‪‬‬ ‫ﺺ ِﺑﻬ‪ِ ‬ﺬ ِﻩ ﺍ ُﻷﻣ‪‬ﺔ ﺧِﻼﻓﹰﺎ ِﻟﻤ‪‬ﻦ ‪‬ﺯ ‪‬ﻋ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬
‫ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟ ‪‬ﻮﺿ‪‬ﻮﺀ ﻻ ﻳ‪‬ﺨ‪‬ﺘ ‪‬‬
‫ﳉﺒ‪‬ـﺎﺭ ﻭﺍﷲ‬ ‫ﻚ ﻓِﻲ ‪‬ﺧﺒ‪‬ﺮ ﺳﺎﺭ‪‬ﺓ ﻣ‪‬ـ ‪‬ﻊ ﺍ ﹶ‬
‫ﻭﺍﻟﺘ‪‬ﺤﺠِﻴﻞ ِﻓﻲ ﺍﻵ ِﺧﺮ‪‬ﺓ ‪ ،‬ﻭﻗﹶﺪ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻓِﻲ ِﻗﺼ‪‬ﺔ ﺇِﺑﺮﺍﻫِﻴﻢ ﺃﹶﻳﻀ‪‬ﺎ ﻣِﺜﻞ ﹶﺫِﻟ ‪‬‬
‫ﺃﹶﻋﻠﹶﻢ‪.‬‬
‫ﺸ ‪‬ﺮ ﻋ‪‬ﻨ ‪‬ﻪ ﻭﻟﹶﻢ‬
‫ﺐ ﺍﳌﹶﺮﺃﹶﺓ ﺍﳋﹶﲑ ﻻﺑﻨِﻬﺎ ﻭﺩ‪‬ﻓﻊ ﺍﻟ ‪‬‬
‫ﳋ ِﲑ ِﻟ ﹶﻄﹶﻠ ِ‬
‫ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺒﺸ‪‬ﺮ ﹸﻃِﺒﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﺇِﻳﺜﺎﺭ ﺍﻷَﻭﻻﺩ ‪‬ﻋﻠﹶﻰ ﺍﻷَﻧﻔﹸﺲ ﺑِﺎ ﹶ‬
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‫ﺗ‪‬ﺬﻛﹸﺮ ‪‬ﻧﻔﺴﻬﺎ‪.‬‬
‫ــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺷﺮ ﺍﻟﻄﻌﺎﻡ ﻃﻌﺎﻡ ﺍﻟﻮﻟﻴﻤﺔ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ » :‬ﺷ ‪‬ﺮ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ ﹶﻃﻌ‪‬ﺎ ‪‬ﻡ ﺍﻟ ‪‬ﻮﻟِﻴ ‪‬ﻤﺔِ‪ ،‬ﻳ ‪‬ﺪﻋ‪‬ﻰ ﹶﻟﻬ‪‬ﺎ ﺍ َﻷ ﹾﻏِﻨﻴ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳﺘ‪‬ـ ‪‬ﺮ ‪‬ﻙ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺍﻟ ﹸﻔ ﹶﻘﺮ‪‬ﺍﺀُ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﻟ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﹶﺓ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻋﺼ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬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 ﺍﻟﺼ‪‬ﺤﻒ‪ ،‬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 ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻋﻠﹶﻰ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﺍﳌﺨﻠﻔﺎﺕ ﻭﺍﻟﻔﱳ ﻭﺍﻟﻠﻮﺍﻗﻂ ﺍﻟﺮﺧﻴﺼﺔ‪ ،‬ﻋ ‪‬ﻦ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣﺔﹶ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ‪‬ﺭ ِ‬
‫ﻼ ﹶﻝ ‪‬ﺑﻴ‪‬ـﻮِﺗ ﹸﻜ ‪‬ﻢ ﹶﻛ ‪‬ﻤﻮ‪‬ﺍﻗِـ ِﻊ‬ ‫ﹸﺃ ﹸﻃ ٍﻢ ِﻣ ‪‬ﻦ ﺁﻃﹶﺎ ِﻡ ﺍ ﹶﳌﺪِﻳ‪‬ﻨﺔِ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ » :‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﻯ؟ ِﺇﻧ‪‬ﻲ ﹶﺃﺭ‪‬ﻯ ‪‬ﻣﻮ‪‬ﺍِﻗ ‪‬ﻊ ﺍﻟ ِﻔ‪‬ﺘ ِ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[‬

‫‪١٩٨‬‬
‫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 ﹾﻠﻤ‪‬ﺎ ﹸﻥ ِﻣﻨ‪‬ﺎ ﹶﺃﻫ‪‬ـ ﹶﻞ ﺍﹾﻟ‪‬ﺒﻴ‪‬ـ ِ‬
‫ﻭﻧﺎﺱ ﻛﺎﻧﺖ ﺍﳌﺎﺋﺪﺓ ﺗﻨﺼﺐ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻬﻢ ﺑﻞ ﺗﻄﺮﻕ ﻋﻠﻴﻬﻢ ﺑﻴﻮ‪‬ﻢ ﻓﻴﺼﺪﻭ‪‬ﺎ ﻭﻳﺮﻛﻠﻮ‪‬ﺎ 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 ﻳﺴـﻤﻮ‪‬ﺎ‬
‫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 ﺩﺭﻭ‪‬ﺎ 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 ﹶﻛﹶﺄ‪‬ﻳ ‪‬ﻦ ﻣِـ ‪‬ﻦ‬
‫ﺐ‬
‫ﺿ ‪‬ﻌﻔﹸﻮﺍ ‪‬ﻭﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘﻜﹶﺎﻧ‪‬ﻮﺍ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﺤِـ ‪‬‬ ‫‪‬ﻧِﺒ ‪‬ﻲ ﻗﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺭ‪‬ﺑﻴ‪‬ﻮ ﹶﻥ ﹶﻛِﺜ ‪‬ﲑ ﹶﻓﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﻫﻨ‪‬ﻮﺍ ِﻟﻤ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ‪‬‬
‫ﺖ ﹶﺃﻗﹾـﺪ‪‬ﺍ ‪‬ﻣﻨ‪‬ﺎ‬
‫ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ )‪ (١٤٦‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗ ‪‬ﻮﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﹸﺫﻧ‪‬ﻮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭِﺇ ‪‬ﺳﺮ‪‬ﺍﹶﻓﻨ‪‬ﺎ ﻓِﻲ ﹶﺃ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ‪‬ﻭﹶﺛﺒ‪‬ـ ‪‬‬
‫ﺐ‬
‫ﺏ ﺍﻟﹾـﺂ ِﺧ ‪‬ﺮ ِﺓ ﻭ‪‬ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻳﺤِـ ‪‬‬ ‫ﺴ ‪‬ﻦ ﹶﺛﻮ‪‬ﺍ ِ‬ ‫ﺏ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﺼ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ )‪ (١٤٧‬ﻓﹶﺂﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺛﻮ‪‬ﺍ ‪‬‬ ‫ﻭ‪‬ﺍ‪‬ﻧ ‪‬‬
‫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 ﹸﻘﺮ‪‬ﺁ ﹸﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ ‪‬ﺟ ٍﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻳ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻋﻈِـﻴ ٍﻢ{ ]ﺍﻟﺰﺧـﺮﻑ‪[٣١ :‬‬
‫ﺕ ‪‬ﺳ ‪‬ﻌ ﹰﺔ ِﻣ ‪‬ﻦ‬
‫ﻚ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ‪‬‬
‫ﺤ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﺑِﺎﹾﻟ ‪‬ﻤ ﹾﻠ ِ‬
‫ﲔ { ]ﺍﻟﺰﺧﺮﻑ‪ }) [٥٢ :‬ﻭ‪‬ﻧ ‪‬‬
‫ﲔ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﻜﹶﺎ ‪‬ﺩ ‪‬ﻳِﺒ ‪‬‬
‫ﻓﻬﺬﺍ ﺭﺟﻞ )} ‪‬ﻣ ِﻬ ‪‬‬
‫ﻀ ﹸﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ‪‬ﺆﺗِﻴ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ { ]ﺍﳌﺎﺋﺪﺓ‪.[٥٤ :‬‬
‫ﻚ ﹶﻓ ‪‬‬
‫ﺍﹾﻟﻤ‪‬ﺎ ِ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 ،‬ﻳ‪‬ﻀﺤﻚ ﻋﻠﻴﻬﻢ ﺑﺬﻛﺮ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻟﺮﻏﺒـﺔ‬
‫ﺐ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﺑﺎﳊﻮﺭ ﺍﻟﻌﲔ‪ ،‬ﻭﻟﻜﻦ ﺃﻫﻞ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﺠﺎﺭﺏ ﺍﶈﺒﻄﺔ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻳﻘﻮﻟﻮﻥ‪ِ} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺴ‪‬ـ‪‬ﺘﺠِﻴ ‪‬‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺗ‪‬ﻰ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﹸﺜ ‪‬ﻬ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻳ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ 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 ﹶﻔﻬ‪‬ﺎ ُﺀ ‪‬ﻭﹶﻟﻜِـ ‪‬ﻦ ﻟﹶـﺎ‬
‫ﺴ ﹶﻔﻬ‪‬ﺎ ُﺀ ﹶﺃﻟﹶﺎ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻫ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺱ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻛﻤ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫} ‪‬ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺁ ِﻣﻨ‪‬ﻮﺍ ﹶﻛﻤ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ 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 ِﺣﺴ‪‬ﺎِﺑ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭﻣ‪‬ـﺎ‬
‫ﺸ ‪‬ﻲ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫} ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻄ ‪‬ﺮ ِﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ِ‬
‫ﲔ{ ]ﺍﻷﻧﻌﺎﻡ‪.[٥٢ :‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ‪‬ﺘ ﹾﻄ ‪‬ﺮ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ﹶﻓ‪‬ﺘﻜﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬‫ِﻣ ‪‬ﻦ ِﺣﺴ‪‬ﺎِﺑ ‪‬‬
‫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 ،‬ﻭ‪‬ﻳﻌ‪‬ﻮ‪‬ﻧﻪ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭ‪‬ﻧﻪ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ ﺍ َﻵﻳ‪‬ﺎﺕِ‪ ،‬ﻭ‪‬ﻳﺬﹾ ِﻋﻨ‪‬ﻮ ﹶﻥ ِﻟﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺮﻓﹸﻮﺍ ِﺑﻬ‪‬ﺎ ِﻣ ‪‬ﻦ‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﹶﻛ ﹶ‬ ‫ﷲ ‪‬ﻭِﻟ ﹾﻠ ‪‬ﺮﺳ‪‬ﻮﻝِ‪ ،‬ﻫ ‪‬ﻢ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮﻥﹶ‪ِ ،‬‬ ‫‪ - ٣٠٧‬ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻉ ﺍﻟﻨ‪‬ﺎِﻓﻊ‪،‬‬
‫ﺴﻤ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬‬‫ﺻﻔﹶﺎ ِﺀ ‪‬ﻧﻔﹸﻮ ِﺳ ِﻬﻢ‪ ،‬ﻭ ﹶﻃﻬ‪‬ﺎ ‪‬ﺭ ِﺓ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ‪ .‬ﺃ ‪‬ﻣﺎ ﺍﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﺗ ‪‬ﺮﺟ‪‬ﻰ ﺍ ‪‬ﺳِﺘﺠ‪‬ﺎ‪‬ﺑ‪‬ﺘ ‪‬ﻬﻢ‪ ،‬ﻷ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎ ﹶﳌ ‪‬ﻮﺗ‪‬ﻰ‪ ،‬ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﻼ ‪‬ﻣ ِﺔ ِﻓ ﹾﻄ ‪‬ﺮِﺗ ِﻬﻢ‪ ،‬ﻭ‪ ‬‬ ‫ﺴﹶ‬‫ﳊﻖ‪ِ ،‬ﻟ ‪‬‬ ‫ﺍﹶ‬
‫ﺲ‬
‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺣﺴ‪‬ﺮﺍﺕٍ‪ ،‬ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻚ ﻧ‪‬ﻔ ‪‬‬
‫ﻼ ‪‬ﺗ ‪‬ﻬِﻠ ‪‬‬
‫‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﺘ ‪‬ﺪﺑ‪‬ﺮ‪‬ﻭﻥﹶ‪ ،‬ﹶﻓ‪‬ﻴ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺇﻟﹶﻰ ﺍﷲِ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺍﻟﺬِﻱ ‪‬ﻳ‪‬ﺒ ‪‬ﻌﹸﺜ ‪‬ﻬﻢ‪ ،‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻬﻢ‪ِ ،‬ﻟ‪‬ﻴﺤ‪‬ﺎ ِﺳ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻬﻢ‪ ،‬ﹶﻓ ﹶ‬
‫ﺏ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪ ،٨٢٦ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬ ‫ﺼﻮ‪‬ﺍ ِ‬ ‫ﻚ ِﻫﺪ‪‬ﺍ‪‬ﻳ‪‬ﺘ ‪‬ﻬﻢ‪ ،‬ﻭ ﹶﻻ ِﺇ ‪‬ﺭﺟ‪‬ﺎ ‪‬ﻋ ‪‬ﻬ ‪‬ﻢ ﺇﱃ ﺟ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﻟ ‪‬‬ ‫ﻓِﻲ ﺍ ‪‬ﺳِﺘﻄﹶﺎ ‪‬ﻋِﺘ ‪‬‬
‫ﺱ‬
‫ﳉ‪‬ﻨ ِﺔ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻛﻤ‪‬ﺎ ﺁﻣ‪‬ـ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺏ ﻭ‪‬ﺍ ﹶ‬
‫ﳊﺴ‪‬ﺎ ِ‬
‫ﺚ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍ ﹶﳌ ‪‬ﻮﺕِ‪ ،‬ﻭﺑِﺎ ِ‬
‫ﻼِﺋ ﹶﻜِﺘ ِﻪ ‪‬ﻭ ﹸﻛ‪‬ﺘِﺒ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳِﻠﻪِ‪ ،‬ﻭﺑِﺎﻟ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﷲ ‪‬ﻭ ‪‬ﻣ ﹶ‬ ‫‪ - ٣٠٨‬ﻭﺇِﺫﺍ ﻗِﻴ ﹶﻞ ﻟِﻬ ‪‬ﺆ ﹶﻻ ِﺀ ﺍ ﹸﳌﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬
‫ﲔ‪ :‬ﺁ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎ ِ‬
‫ﺼ ‪‬ﲑ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ‬
‫ﺴ ﹶﻔﻬ‪‬ﺎﺀُ‪ ،‬ﻭ‪‬ﻧ ِ‬
‫ﻒ ‪‬ﻧ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻛﻤ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﻦ ﻫﺆ ﹶﻻ ِﺀ ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﻓِﻲ ﺍﻣِﺘﺜﹶﺎ ِﻝ ﺍ َﻷﻭ‪‬ﺍ ِﻣ ِﺮ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ِﻙ ﺍﻟ ‪‬ﺰﻭ‪‬ﺍ ِﺟﺮِ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ ﺳ‪‬ﺎ ِﺧﺮِﻳ ‪‬ﻦ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﻮﻥﹶ‪ ،‬ﻭ‪‬ﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍ َ‬
‫‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ ٍﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪﺓٍ؟‬
‫ﻚ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣـﺪ )ﺹ‪:‬‬
‫ﻒ ‪‬ﻋﻘﹸﻮِﻟ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﺫِﻟ ‪‬‬
‫ﺿ ‪‬ﻌ ِ‬
‫ﺠ ‪‬ﻬِﻠ ِﻬﻢ‪ ،‬ﻭ ‪‬‬
‫ﺴ ﹶﻔﻬ‪‬ﺎ ُﺀ ﻭ‪‬ﻟ ِﻜ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻟ ‪‬‬
‫ﻼ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻫ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻗﹶﺎِﺋ ﹰ‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﺍ ُ‬
‫‪ ،٢٠‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬
‫ﻚ ِﻋﻨ‪‬ﺎ ﹶﻥ ﹶﻓ ‪‬ﺮ ِﺳ ِﻪ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﷲِ‪ ،‬ﻳﻄِـ ‪‬ﲑ‬ ‫ﺴ ‪‬‬
‫ﺱ ﹶﻟ ‪‬ﻬﻢ‪ ،‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻣ ‪‬ﻤ ِ‬ ‫ﺵ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﷲ ‪،-  -‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ِ » :‬ﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ِﺮ ‪‬ﻣﻌ‪‬ﺎ ِ‬ ‫‪ - ٣٠٩‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺱ ‪‬ﺷ ‪‬ﻌ ﹶﻔ ٍﺔ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟﺸ‪‬ـ ‪‬ﻌﻒِ‪ ،‬ﹶﺃ ‪‬ﻭ‬
‫ﺕ ‪‬ﻣﻈﹶﺎ‪‬ﻧﻪ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﻓِﻲ ﹸﻏ‪‬ﻨ‪‬ﻴ ‪‬ﻤ ٍﺔ ﻓِﻲ ‪‬ﺭﹾﺃ ِ‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﺘِﻨﻪِ‪ ،‬ﹸﻛﱠﻠﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻫ‪‬ﻴ ‪‬ﻌﺔﹰ‪ ،‬ﹶﺃ ‪‬ﻭ ﹶﻓ ‪‬ﺰ ‪‬ﻋﺔﹰ ﻃﹶﺎ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﻳ‪‬ﺒ‪‬ﺘﻐِﻲ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹶﻞ ‪‬ﻭﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺱ ِﺇﻟﱠﺎ ﻓِﻲ ‪‬ﺧ‪‬ﻴ ٍﺮ« ﺻﺤﻴﺢ ﻣﺴـﻠﻢ )‪/٣‬‬
‫ﺲ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺼﻠﹶﺎﺓﹶ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺆﺗِﻲ ﺍﻟ ‪‬ﺰﻛﹶﺎﺓﹶ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ‪‬ﻪ ﺍﻟﹾ‪‬ﻴ ِﻘﲔ‪ ،‬ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﺑ ﹾﻄ ِﻦ ﻭ‪‬ﺍ ٍﺩ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ‪‬ﻭ ِﺩ‪‬ﻳﺔِ‪ ،‬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 ﺍﹾﻟﻤ‪‬ـ ‪‬ﻮ ‪‬‬
‫ﻛﻤﺎ ﺗﺰﻋﻤﻮﻥ }ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶﺎﻟﹸﻮﺍ ِﻟِﺈ ‪‬ﺧﻮ‪‬ﺍِﻧ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻗ ‪‬ﻌﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻮ ﹶﺃﻃﹶﺎﻋ‪‬ﻮﻧ‪‬ﺎ ﻣ‪‬ﺎ ﹸﻗِﺘﻠﹸﻮﺍ ﻗﹸ ﹾﻞ ﻓﹶﺎ ‪‬ﺩ ‪‬ﺭﺀُﻭﺍ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺴ‪‬ﺒ ‪‬ﻦ ﺍﱠﻟﺬِﻳﻦ‪ ‬ﹸﻗِﺘﻠﹸﻮﺍ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﺗ‪‬ﺎ ‪‬ﺑ ﹾﻞ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ٌﺀ ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﺭ‪‬ﺑﻬِـ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺯﻗﹸـﻮ ﹶﻥ‬ ‫ﺤ‪‬‬ ‫ﲔ )‪ (١٦٨‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺻ‪‬ﺎ ِﺩِﻗ ‪‬‬
‫ﻑ‬
‫ﺤﻘﹸﻮﺍ ﺑِ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻔ ِﻬ ‪‬ﻢ ﹶﺃﻟﱠـﺎ ﺧ‪‬ـ ‪‬ﻮ ‪‬‬ ‫ﺸﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻠ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﺒ ِ‬ ‫ﻀِﻠ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﲔ ِﺑﻤ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬‬
‫)‪ (١٦٩‬ﹶﻓ ِﺮ ِﺣ ‪‬‬
‫ﲔ‬
‫ﻀ ٍﻞ ‪‬ﻭﹶﺃ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳﻀِﻴ ‪‬ﻊ ﹶﺃﺟ‪‬ـ ‪‬ﺮ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺸﺮ‪‬ﻭ ﹶﻥ ِﺑِﻨ ‪‬ﻌ ‪‬ﻤ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻓ ‪‬‬‫ﺴ‪‬ﺘﺒ‪ِ ‬‬
‫ﺤ ‪‬ﺰﻧ‪‬ﻮ ﹶﻥ )‪ (١٧٠‬ﻳ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫)‪] {(١٧١‬ﺁﻝ ﻋﻤﺮﺍﻥ[‪.‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻷﻃﻌﻤﺔ ﻋﻠﻰ ﻛﻮ‪‬ﺎ ﺗﺘﺴﺎﻭﻯ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻷﺟﻨﺎﺱ‪ ،‬ﻭﺃ‪‬ﺎ ﺗﺘﻔﺎﻭﺕ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﺎﱐ‬
‫ﻭﻣﻘﺎﺻﺪ ﺃﺭﺑﺎ‪‬ﺎ‪ ،‬ﻓﻤﻦ ﺻﻨﻊ ﻃﻌﺎﻣ‪‬ﺎ 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 ﻃﻌﺎﻣ‪‬ﺎ 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 ،‬ﻭﺍﺑﺘﻬﺎﺟ‪‬ﺎ 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 ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻓﻘﺪ ﻋﺼﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ"‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‪ :‬ﻻ ﺧﻼﻑ ﰲ ﻭﺟﻮﺏ ﺍﻹﺟﺎﺑﺔ ﳌﻦ ﺩ‪‬ﻋﻲ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻣﺴﺘﺤﺒﺔ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺗﻘـﻲ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻲ ﺣﻖ ﻟﻶﺩﻣ ‪‬ﻲ ﻳﺴﻘﻂ ﺑﻌﻔﻮﻩ‪.‬‬
‫ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﺪﻋﻮ ﺇﺟﺎﺑﺘﻬﺎ ﺑﺄﻣﻮﺭ ﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺃﻥ ﻳ‪‬ﻌﻴ‪‬ﻨﻪ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﺩﻋﻮﺓ ﻋﺎﻣﺔ‪.‬‬
‫ﺐ ﺃﻭ‬
‫ﺃﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﺍﻟﺪﻋﻮﺓ ﻣﻨﻜﺮ‪ ،‬ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻪ‪ ،‬ﻣﻦ ﲬﺮِ‪ ،‬ﺃﻭ ﹸﻓﺮ‪‬ﺵ ﳏﺮ‪‬ﻣﺔ‪ ،‬ﺃﻭ ﺃﻭﺍﱐ ﺫﻫـ ٍ‬
‫ﻓﻀﺔ‪ ،‬ﺃﻭ ﺃﻏﺎ ٍﻥ ﳏﺮ‪‬ﻣﺔ‪ ،‬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 ﺃﻧ‪‬ﻪ ﺩﻋﺎﻩ ﳋﻮﻑ ﺷﺮ‪‬ﻩ‪ ،‬ﺃﻭ ﻟﻄﻤﻊ ﰲ ﺟﺎﻫـﻪ‪ ،‬ﺃﻭ‬

‫‪ - ٣١٠‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٢٨٥ /٦‬‬

‫‪٢٠١‬‬
‫ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﻟﻴﻌﺎﻭﻧﻪ ﻋﻠﻰ ﺑﺎﻃﻞ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﻨﻜﺮ‪ ،‬ﻣﻦ ﲬﺮٍ‪ ،‬ﺃﻭ ﳍ ٍﻮ ﳏﺮ‪‬ﻡ‪ ،‬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 ،‬ﳑ‪‬ﻦ ﻻ ﻳﺄﺗﻮ‪‬ﺎ ﺭﻏﺒﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﺄﺗﻮ‪‬ﺎ ﺇﺭﺿﺎ ًﺀ ﻟﺼﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺇﺣﺴﺎﻧ‪‬ﺎ 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 ﺻﺎﺋﻤ‪‬ﺎ ﻓﺮﺿ‪‬ﺎ ﻓﻼ ﻳ‪‬ﻔﻄـﺮ‪،‬‬
‫ﱯ‬
‫ﻭﳜﱪ ﺻﺎﺣﺐ ﺍﻟﺪﻋﻮﺓ ﺑﺼﻴﺎﻣﻪ؛ ﻟﺌﻼ ﻳﻈﻦ ﺑﻪ ﻛﺮﺍﻫﺔ ﻃﻌﺎﻣﻪ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﺃ ﱠﻥ ﺍﻟـ‪‬ﻨ ‪‬‬
‫‪ --‬ﻗﺎﻝ‪" :‬ﺇﺫﺍ ‪‬ﺩﻋِﻲ ﺃﺣﺪﻛﻢ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﻫﻮ ﺻﺎﺋﻢ‪ ،‬ﻓﻠﻴﻘﻞ ﺇﻧ‪‬ﻲ ﺻﺎﺋﻢ"‪.‬‬
‫ﻼ‪ :‬ﻓﺈ ﹾﻥ ﺣﺼﻞ ﺑﻔﻄﺮﻩ ﻭﺃﻛﻠﻪ ﺟﱪ ﺧﺎﻃﺮ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﻭﺭﻏﺐ ﺍﳌﺪﻋﻮ‪ ،‬ﲟﺸـﺎﺭﻛﺘﻬﻢ‬ ‫ﻭﺃﻣ‪‬ﺎ 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 :‬ﺇﻧ‪‬ﻲ ﺻﺎﺋﻢ‪ ،‬ﻓﻘﺎﻝ ‪" :--‬ﺩﻋﺎﻛﻢ ﺃﺧﻮﻛﻢ‪ ،‬ﻭﺗﻜﻠﱠﻒ ﻟﻜﻢ‪ ،‬ﻛﹸﻞ‪ ،‬ﺛﹸﻢ ﺻﻢ ﻳﻮﻣ‪‬ﺎ 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 ﺳ‪‬ﻨ ﹲﺔ ﻣﺴﺘﺤﺒ‪‬ﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻓﻬـﻲ ﺭﻳـﺎ ٌﺀ‬
‫ﻭﲰﻌﺔﹲ؛ ﻓﺘﻜﻮﻥ ﳏﺮ‪‬ﻣﺔ‪ ،‬ﻓﺘﺠﺐ ﻋﻠﻰ ﺍﳌﺪﻋﻮ ﺍﻹﺟﺎﺑﺔ ﰲ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﻭﻟﻜﻦ ﺑﺸﺮﻃﻪ ﺍﳌﺘﻘﺪﻡ‪ ،‬ﻭﺗ‪‬ﺴﺘ‪‬ﺤﺐ ﰲ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﺜﺎﱐ‪ ،‬ﻭﲢﺮ‪‬ﻡ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻭﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺍﳌﺪﻋﻮ ﻟﻠﺪﺍﻋﻲ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺪﻋﺎﺀ ﻣﻨﺎﺳﺒ‪‬ﺎ ﻟﻠﺪﻋﻮﺓ ﻭﺍﳌﻘﺎﻡ‪ ،‬ﻭﻳ ﹾﻈ ِﻬ ‪‬ﺮ ﺍﻟﻔﺮﺡ ﻭﺍﻟﻐِﺒﻄﺔ‬
‫ﻟﻠﺪﺍﻋﻲ‪ ،‬ﻭﻳﺪﺧﻞ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻴﻪ ﺑﺎﻷﻣﺎﱐ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﺍﻟﻔﺄﻝ ﺍﳊﺴﻦ؛ ﻓﻬﺬﺍ ﻣﻦ ﺑﺮﻛﺔ ﺍﳊﻀﻮﺭ ﻭﺍﻻﺟﺘﻤﺎﻉ‪.‬‬
‫ﻓﻠﻴﺲ ﺍﳊﻀﻮﺭ ﻫﻮ ﳎﺮ‪‬ﺩ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻷﻛﻞ‪ ،‬ﻭﺇ ﱠﻻ ﳌﺎ ﺃﻣﺮ ﺍﻟﺼﺎﺋﻢ ﺑﺎﻹﺟﺎﺑﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺍﳌﺮﺍﺩ‪ :‬ﻣﻌﺎﻧﻴـﻪ ﺍﻟﻄﻴﺒـﺔ‪،‬‬
‫ﻭﺍﺟﺘﻤﺎﻋﻪ ﺍﳌﺒﺎﺭﻙ‪.‬‬
‫ﻭﺍﳌﺸﻬﻮﺭ ﻣﻦ ﺍﳌﺬﻫﺐ‪ :‬ﺃ ﱠﻥ ﻭﻟﻴﻤﺔ ﺍﻟﻌﺮﺱ ﲡﺐ ﺑﺎﻟﻌﻘﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ‪ :‬ﺗ‪‬ﺴ ‪‬ﻦ ﺑﺎﻟﺪﺧﻮﻝ‪.‬‬

‫‪٢٠٢‬‬
‫ﻭﻗﺎﻝ ﰲ ﺍﻹﻧﺼﺎﻑ‪ :‬ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﻭﻗﺖ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻣﻮﺳ‪‬ﻊ‪ ،‬ﻣﻦ ﻋﻘﺪ ﺍﻟﻨﻜـﺎﺡ‪ ،‬ﺇﱃ ﺍﻧﺘـﻬﺎﺀ ﺃﻳـﺎﻡ‬
‫‪٣١١‬‬
‫ﺍﻟﻌﺮﺱ؛ ﻟﺼﺤﺔ ﺍﻷﺧﺒﺎﺭ ﰲ ﻫﺬﺍ ﻭﻫﺬﺍ‪.‬‬
‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻛﺎﳋﺎﻣﺔ ﻣﻦ ﺍﻟﺰ‪‬ﺭﻉ‪ ،‬ﺗﻔﻴﺌﻬﺎ ﺍﻟﺮ‪‬ﻳﺢ ﻣﺮ‪‬ﺓ‪ ،‬ﻭﺗﻌﺪﳍﺎ ﻣﺮ‪‬ﺓ‬
‫ﳋﺎ ‪‬ﻣ ِﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺰ ‪‬ﺭﻉِ‪ ،‬ﺗ ﹶﻔ‪‬ﻴﹸﺌﻬ‪‬ﺎ ﺍﻟـﺮ‪‬ﻳ ‪‬ﺢ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﹶﻛ ‪‬ﻌﺐٍ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ :‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ » :‬ﻣﹶﺜ ﹸﻞ ﺍ ﹸﳌ ‪‬ﺆ ِﻣ ِﻦ ﻛﹶﺎ ﹶ‬
‫ﺠﻌ‪‬ﺎﹸﻓﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ«‪.٣١٢‬‬‫‪‬ﻣ ‪‬ﺮﺓﹰ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌ ِﺪﹸﻟﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﺮﺓﹰ‪ ،‬ﻭ ‪‬ﻣﹶﺜ ﹸﻞ ﺍ ﹸﳌﻨ‪‬ﺎِﻓ ِﻖ ﻛﹶﺎ َﻷ ‪‬ﺭ ‪‬ﺯﺓِ‪ ،‬ﹶﻻ ﺗ‪‬ﺰ‪‬ﺍ ﹸﻝ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍ‪‬ﻧ ِ‬
‫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 ﲞﻀﺮ‪‬ﺎ‪ ،‬ﻗﻮﻳﺔ ﺑﺜﺒﺎ‪‬ﺎ‪ ،‬ﺗﺪﺧﻠﻬﺎ ﺍﻟﻌﲔ ﻭﺗﻄﻤﻊ ‪‬ﺎ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺸﺒﻌﺔ ﻭﺗﺴﺘﺼـﻐﺮﻫﺎ‬
‫ﺍﻷﻧﻈﺎﺭ ﺍﻟﺒﻬﻴﻤﻴﺔ‪ ،‬ﻓﺘﺄﺗﻴﻬﺎ "ﺍﻟﺮﻳﺎﺡ" "ﻟﻜﻨﻬﺎ ﻫﻮﺍﺀ" ﻟﺘﺤﻄﻴﻤﻬﺎ ﻭﻏﻴﻈﻬﺎ ﻭﺗﺪﻣﲑﻫﺎ‪ ،‬ﻓﺘﻤﻴﻞ ﻫـﺬﻩ "ﺍﳋﺎﻣـﺔ‬
‫ﺼ ِﻌﺪ‪‬ﻭ ﹶﻥ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻠﻮ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹸﻛ ‪‬ﻢ ﻓِـﻲ ﹸﺃﺧ‪‬ـﺮ‪‬ﺍ ﹸﻛ ‪‬ﻢ‬
‫ﺍﻟﻠﻴﻨﺔ"‪ ،‬ﲤﻴﻞ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ } :‬ﺇ ﹾﺫ ‪‬ﺗ ‪‬‬
‫ﺤ ‪‬ﺰﻧ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻓﹶﺎ‪‬ﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑﻜﹸ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧِﺒ ‪‬ﲑ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{ ]ﺁﻝ ﻋﻤـﺮﺍﻥ‪:‬‬
‫ﹶﻓﹶﺄﺛﹶﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻏﻤ‪‬ﺎ ِﺑ ‪‬ﻐ ‪‬ﻢ ِﻟ ﹶﻜ‪‬ﻴﻠﹶﺎ ‪‬ﺗ ‪‬‬
‫‪.[١٥٣‬‬
‫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 ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ َﺀ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬‫ﺱ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ِ‬
‫ﻚ ﺍﹾﻟﹶﺄﻳ‪‬ﺎ ‪‬ﻡ ‪‬ﻧﺪ‪‬ﺍ ِﻭﹸﻟﻬ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫‪‬ﻭِﺗ ﹾﻠ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻠﹶـ ِﻢ‬‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ )‪ (١٤١‬ﹶﺃ ‪‬ﻡ ‪‬ﺣ ِ‬ ‫ﺺ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬‬ ‫)‪ (١٤٠‬ﻭِﻟ‪‬ﻴ ‪‬ﻤ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ )‪] {(١٤٢‬ﺁﻝ ﻋﻤﺮﺍﻥ[‪.‬‬
‫ﲤﻴﻞ ﻫﺬﻩ "ﺍﳋﺎﻣﺔ ﺍﻟﺼﻐﲑﺓ ﺍﻟﻠﻴﻨﺔ"‪:‬‬
‫‪ .١‬ﻷ‪‬ﺎ 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 } ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ‬
‫ﲔ { ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٤٠ :‬‬‫ﺐ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﺨ ﹶﺬ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍ َﺀ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫‪‬ﻭ‪‬ﻳ‪‬ﺘ ِ‬
‫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

‫‪ - ٣١١‬ﺗﻮﺿﻴﺢ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ )‪(٤٣٠ /٥‬‬

‫‪ - ٣١٢‬ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ )ﺹ‪]- ١٦٥٣ - ٥٦٤٣(٦٠٦ :‬ﺵ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺃﺣﻜﺎﻣﻬﻢ‬
‫ﺑﺎﺏ ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻛﺎﻟﺰﺭﻉ ﻭﻣﺜﻞ ﺍﻟﻜﺎﻓﺮ ‪ ...‬ﺭﻗﻢ ‪) ٢٨١٠‬ﻛﺎﳋﺎﻣﺔ( ﺍﻟﻐﺾ ﺍﻟﺮﻃﺐ ﻣﻦ ﺍﻟﻨﺒﺎﺕ ﺃﻭﻝ ﻣﺎ ﻳﻨﺒﺖ )ﺗﻔﻴﺌﻬﺎ( ﲤﻴﻠﻬﺎ )ﺗﻌﺪﳍﺎ( ﺗﺮﻓﻌﻬﺎ‬
‫)ﻻ ﺗﺰﺍﻝ( ﻗﺎﺋﻤﺔ ﻻ ﺗﻠﲔ )ﺍﳒﻌﺎﻓﻬﺎ( ﺍﻧﻘﻼﻋﻬﺎ[‬

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‫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 ،‬ﻭﻋﺼﺎﺭ‪‬ﺎ ﻣﻦ "ﺻﻨﻊ ﺍﷲ"‪ ،‬ﻓﻬﻼ ﺗﻮﻗﻔﺖ ﻫﺬﻩ "ﺍﳋﺎﻣﺔ" ﻋﻦ ﻫـﺬﺍ "ﺍﻻﺳـﺘﻌﺪﺍﺀ"‬
‫ﻭﺻﺎﺭﺕ ﺃﺭﺿﻴﺔ ﻛﻜﻞ ﺷﺠﺮ ﺍﻷﺭﺽ؟!‬
‫ﰒ ﺃﻻ ﲣﺠﻞ ﻫﺬﻩ "ﺍﻟﻨﺒﺘﺔ" ﻣﻦ ﻛﻞ ﻫﺬﺍ "ﺍﻻﺩ‪‬ﻋﺎﺀ" ﻭﻫﻲ ﺻﻐﲑﺓ ﻣﻬﻴﻨﺔ ﺩﺍﺳﺘﻬﺎ ﻛﻞ ﺍﻷﺭﺟﻞ‪ ،‬ﻭﺍﻟﻨﺒﺘﺔ ﺗﺮﺩﺩ‬
‫ﲔ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٩ :‬‬‫ﺤ ‪‬ﺰﻧ‪‬ﻮﺍ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﻋﹶﻠ ‪‬ﻮ ﹶﻥ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﲝﻴﺎﺀ ﻋﻤﻴﻖ } ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ِﻬﻨ‪‬ﻮﺍ ‪‬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 ﻭﻗﺪﺭ‪‬ﺎ‪ ،‬ﻭﻋﻴﻮ‪‬ﺎ 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 ﻣﺪ‪‬ﻋﻰ‪ ،‬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 ﺃ‪‬ﻢ 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 ﺯﻣﺎ‪‬ﻢ‪ ،‬ﻭﻟﻴﺲ "ﺻـﻠﻴﺐ‬
‫ﺍﻟﻴﻮﻡ" ﺑﺄﺻﻠﺐ ﻣﻦ "ﺻﻠﻴﺒﻬﻢ" ﰲ ﺍﻷﻣﺲ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻗﺪ ﺫﻫﺐ‪ ،‬ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ‪.‬‬
‫}ﹶﺃ ﹸﻛﻔﱠﺎ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺃﹸﻭﹶﻟِﺌ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻡ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺑﺮ‪‬ﺍ َﺀﹲﺓ ﻓِﻲ ﺍﻟ ‪‬ﺰ‪‬ﺑ ِﺮ { ]ﺍﻟﻘﻤﺮ‪.[٤٣ :‬‬
‫ﻀ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃﻣ‪‬ـﺮ‪‬ﺍ ﻛﹶـﺎ ﹶﻥ‬
‫ﺳﺘﺒﻘﻰ ﻫﺬﻩ "ﺍﳋﺎﻣﺔ" ﻛﻤﺎ ﻫﻲ ﺗﻐﺮﻱ ﺃﻋﺪﺍﺀﻫﺎ ﻟﺴﺤﻘﻬﺎ } ‪‬ﻭ‪‬ﻳ ﹶﻘﱢﻠﹸﻠ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﹶﺃ ‪‬ﻋ‪‬ﻴِﻨ ِﻬ ‪‬ﻢ ِﻟ‪‬ﻴ ﹾﻘ ِ‬
‫‪‬ﻣ ﹾﻔﻌ‪‬ﻮﻟﹰﺎ{ ]ﺍﻷﻧﻔﺎﻝ‪ ،[٤٤ :‬ﻓﺘﺄﺗﻴﻬﺎ ﺃﻣﻢ ﺍﻷﺭﺽ‪ ،‬ﺃﺭﺗﺎ ﹰﻻ ﻭﺭﺍﺀ ﺃﺭﺗﺎﻝ‪ ،‬ﻗﺪﺭ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻨﻔﻚ ﻋﻨﻪ ﺇﻻ ﺃﻥ‬

‫ﺏ ﹸﻟﺪ‪ ،‬ﹶﻓ‪‬ﻴ ﹾﻘ‪‬ﺘﹸﻠ ‪‬ﻪ"‪.‬ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉـﺎﻣﻊ ﻟﻠﻜﺘـﺐ‬ ‫‪ - ٣١٣‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ِﺰ ﹸﻝ ﻋِﻴﺴ‪‬ﻰ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﹾ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﺭ ِﺓ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻀ‪‬ﺎ ِﺀ ‪‬ﺷ ‪‬ﺮِﻗ ‪‬ﻲ ِﺩ ‪‬ﻣ ‪‬‬
‫ﺸﻖ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬ﺪ ِﺭ ﹸﻛ ‪‬ﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ﺑ‪‬ﺎ ِ‬
‫ﺍﻟﻌﺸﺮﺓ )‪) ،(٢٨٣ /٢‬ﺩ( )‪ ( ٤٣٢١‬ﺻﺤﻴﺢ‬

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‫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 }ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻫ ﹾﻞ ﹶﺃ ‪‬ﺩﱡﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ِﺗﺠ‪‬ﺎ ‪‬ﺭ ٍﺓ ‪‬ﺗ‪‬ﻨﺠِﻴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ٍ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺧﻴ‪‬ـ ‪‬ﺮ ﹶﻟﻜﹸـ ‪‬ﻢ ِﺇ ﹾﻥ‬ ‫ﹶﺃﻟِﻴ ٍﻢ )‪ (١٠‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭ‪‬ﺗﺠ‪‬ﺎ ِﻫﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ ‪‬ﻣﻮ‪‬ﺍِﻟﻜﹸ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﻣﺴ‪‬ﺎ ِﻛ ‪‬ﻦ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ ﻓِﻲ‬
‫ﺠﺮِﻱ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺕ ‪‬ﺗ ‪‬‬ ‫ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ )‪ (١١‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ِﺧ ﹾﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ٍ‬
‫ﲔ‬
‫ﺐ ‪‬ﻭ‪‬ﺑﺸ‪‬ـ ِﺮ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬‫ﺼ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻓ‪‬ﺘ ‪‬ﺢ ﹶﻗﺮِﻳ ‪‬‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﹾﻟ ﹶﻔ ‪‬ﻮ ‪‬ﺯ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ )‪ (١٢‬ﻭﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ‪‬ﺗ ِ‬ ‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﺟﻨ‪‬ﺎ ِ‬
‫)‪] {(١٣‬ﺍﻟﺼﻒ‪ ،[١٣ - ١٠ :‬ﻭﻳﺴﻘﻂ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﳌﻜﺮ ﺍﻷﻋﺪﺍﺀ } ‪‬ﻭﻟﹶﺎ ‪‬ﻳﺰ‪‬ﺍﻟﹸﻮ ﹶﻥ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺣﺘ‪‬ـﻰ‬
‫ﺖ‬
‫ﻚ ‪‬ﺣِﺒﻄﹶـ ‪‬‬ ‫ﺖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻛﹶـﺎِﻓ ‪‬ﺮ ﹶﻓﺄﹸﻭﹶﻟﺌِـ ‪‬‬ ‫‪‬ﻳ ‪‬ﺮﺩ‪‬ﻭ ﹸﻛ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ﹸﻜ ‪‬ﻢ ِﺇ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘﻄﹶﺎﻋ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﺮ‪‬ﺗ ِﺪ ‪‬ﺩ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ِﻪ ﹶﻓ‪‬ﻴﻤ‪ ‬‬
‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﺧ‪‬ﺎِﻟﺪ‪‬ﻭ ﹶﻥ{ ]ﺍﻟﺒﻘﺮﺓ‪.[٢١٧ :‬‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﺃ ‪‬‬
‫ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ﻭ‪‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫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 ﻭﻋﺒ‪‬ﺎﺩ ﺃﻧﺘﻢ ﲦﺎﺭ ﻫﺬﻩ ﺍﳋﺎﻣﺔ ﺍﻟﻠﻴﻨﺔ ﺍﻟﻘﻮﻳﺔ ﺍﻟﻌﻄﺮﺓ‪ ،‬ﻋﺼﺎﺭ‪‬ﺎ‬
‫ﻓﻴﻜﻢ‪ ،‬ﻭﺭﻭﺣﻬﺎ ﲤﺘﺪ ﺇﱃ ﻗﻠﻮﺑﻜﻢ‪ ،‬ﲤﺪﻛﻢ ﺣﲔ ﲢﻤﻮ‪‬ﺎ‪ ،‬ﻭﺗﻌﻄﻴﻜﻢ ﺣﲔ ﺗﺴﻘﻮ‪‬ﺎ 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 ﺧ‪‬ﲑ ﹶﻓ ِﺮ ‪‬‬
‫ﺚ ﺟﺎ َﺀ ‪‬ﻩ ﺃﹶﻣﺮ ﺍﷲ ﺍﻧﻄﺎ ‪‬‬
‫ﳊﺪِﻳﺚ ﹶﺃﻥﱠ ﺍﳌﹸﺆﻣِﻦ ﺣ‪‬ﻴ ﹸ‬
‫ﻗﺎ ﹶﻝ ﺍ ﹸﳌ ‪‬ﻬﻠﱠﺐ ‪ :‬ﻣ‪‬ﻌﻨ‪‬ﻰ ﺍ ﹶ‬
‫‪ ،‬ﻭﺇِﻥ ﻭﹶﻗ ‪‬ﻊ ﹶﻟ ‪‬ﻪ ﻣ‪‬ﻜﺮ‪‬ﻭﻩ ﺻ‪‬ﱪ ﻭﺭ‪‬ﺟﺎ ﻓِﻴ ِﻪ ﺍﳋﹶﲑ ﻭﺍﻷَﺟﺮ ‪ ،‬ﹶﻓﺈِﺫﺍ ﺍﻧ ‪‬ﺪﹶﻓ ‪‬ﻊ ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻋ‪‬ﺘﺪِﻝ ﺷﺎ ِﻛﺮ‪‬ﺍ ‪.‬‬
‫ﻭﺍﻟﻜﺎﻓِﺮ ﻻ ‪‬ﻳﺘ‪ ‬ﹶﻔﻘﱠﺪ ﺍﷲ ﺑِﺎﺧﺘِﻴﺎ ِﺭ ِﻩ ‪ ،‬ﺑ‪‬ﻞ ﻳ‪‬ﺤﺼ‪‬ﻞ ﹶﻟ ‪‬ﻪ ﺍﻟﺘ‪‬ﻴﺴِﲑ ﻓِﻲ ﺍﻟﺪ‪‬ﻧﻴﺎ ِﻟ‪‬ﻴ‪‬ﺘ ‪‬ﻌﺴ‪‬ﺮ ‪‬ﻋﻠﹶﻴ ِﻪ ﺍﳊﺎﻝ ﻓِﻲ ﺍﳌﹶﻌﺎﺩ ‪ ،‬ﺣﺘ‪‬ﻰ ﺇِﺫﺍ‬
‫ﺼ ‪‬ﻤ ‪‬ﻪ ﹶﻓ‪‬ﻴﻜﹸﻮﻥ ﻣ‪‬ﻮﺗﻪ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﻋ‪‬ﺬﺍﺑ‪‬ﺎ ‪‬ﻋﻠﹶﻴ ِﻪ ﻭﺃﹶﻛﺜﹶﺮ ﹶﺃﹶﻟﻤ‪‬ﺎ ﻓِﻲ ‪‬ﺧﺮ‪‬ﻭﺝ ﻧ‪‬ﻔﺴﻪ‪.‬‬ ‫ﺃﹶﺭﺍ ‪‬ﺩ ﺍﷲ ﺇِﻫﻼﻛﻪ ﹶﻗ ‪‬‬
‫ﻒ ‪‬ﺣﻈﹼﻪ ِﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻧﻴﺎ ‪ ،‬ﹶﻓﻬ‪‬ﻮ ﹶﻛﺄﹶﻭﺍﺋِﻞ ﺍﻟﺰ‪‬ﺭﻉ‬ ‫ﻀﻌ ِ‬ ‫ﻭﻗﺎ ﹶﻝ ﻏﹶﲑﻩ ‪ :‬ﺍﳌﹶﻌﻨ‪‬ﻰ ﹶﺃ ﱠﻥ ﺍﳌﹸﺆﻣِﻦ ‪‬ﻳ‪‬ﺘﹶﻠﻘﱠﻰ ﺍﻷَﻋﺮﺍﺽ ﺍﻟﻮﺍِﻗﻌ‪‬ﺔ ‪‬ﻋﻠﹶﻴ ِﻪ ِﻟ ‪‬‬
‫‪٣١٤‬‬
‫ﲔ‪.‬‬
‫ﻚ ‪ ،‬ﻭﻫ‪‬ﺬﺍ ﻓِﻲ ﺍﻟﻐﺎﻟِﺐ ﻣِﻦ ﺣﺎﻝ ﺍﻻﺛ‪‬ﻨ ِ‬
‫ﻑ ﹶﺫِﻟ ‪‬‬
‫ﻒ ﺳﺎﻗﻪ ‪ ،‬ﻭﺍﻟﻜﺎﻓِﺮ ِﺑﺨِﻼ ِ‬
‫‪‬ﺷﺪِﻳﺪ ﺍ ﹶﳌﻴ‪‬ﻼﻥ ِﻟﻀ‪‬ﻌ ِ‬
‫ـــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺭﺑ‪‬ﻪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺬﻛﺮﻩ ﻣﺜﻞ ﺍﳊﻲ ﻭﺍﳌﻴ‪‬ﺖ‬

‫‪ - ٣١٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ )‪(١٠٧ /١٠‬‬

‫‪٢٠٥‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ » :‬ﻣﹶﺜ ﹸﻞ ﺍﱠﻟﺬِﻱ ‪‬ﻳﺬﹾ ﹸﻛ ‪‬ﺮ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ﻭ‪‬ﺍﱠﻟﺬِﻱ ﹶﻻ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ‪‬ﺭ‪‬ﺑﻪ‪ ،‬ﻣﺜﹶـ ﹸﻞ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺭ ِ‬
‫ﺖ«‪.٣١٥‬‬‫ﳊ ‪‬ﻲ ﻭ‪‬ﺍ ﹶﳌ‪‬ﻴ ِ‬
‫ﺍﹶ‬
‫ﻷ‪‬ﺎ 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 ﺑﺮﺑ‪‬ﻜﻢ( 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 ﻗ‪‬ﻴﻮﻡ ﺍﻟﺴ‪‬ﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬ ‪‬ﻦ‪.‬‬
‫ﻭﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﻧﻮﺭ ﺍﻟﺴ‪‬ﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬ ‪‬ﻦ‪.‬‬
‫ﻭﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﻣﻠﻚ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬ ‪‬ﻦ‪.‬‬
‫ﺏ ﺍﻟﺴ‪‬ﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬ ‪‬ﻦ‪.‬‬‫ﻭﻟﻚ ﺍﳊﻤﺪ ﺃﻧﺖ ﺭ ‪‬‬
‫ﻫﺬﻩ ﺭﺣﻠﺔ ﺍﻟﻘﻮﺍﻓﻞ ﺍﳍﺰﺟﺔ ﺍﻟﱵ ﻳﺒﺎﻫﻲ ‪‬ﺎ ﺍﳌﻠﻚ ﻣﻼﺋﻜﺘﻪ‪ ،‬ﻫﺆﻻﺀ ﺃﻭﻟﻴﺎﺋﻲ ﻭﺃﺣﺒﺎﰊ ﻭﻋﺒﻴﺪﻱ‪ ،‬ﺇ‪‬ﺎ 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 ) :‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﷲِ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠﻪِ‪ ،‬ﻭﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠـﺎ‬
‫ﷲ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ(‪ ،٣١٧‬ﻓﺘﻨﺸﺄ ﻋﻼﻗﺔ ﺍﳊﺐ ﺣﻴﺚ ﻳﻠﻬﺞ ﺍﳊﺒﻴﺐ ﺑﺬﻛﺮ ﺣﺒﻴﺒﻪ " ﹶﻛِﻠ ‪‬ﻤﺘ‪‬ﺎ ِﻥ ‪‬ﺧﻔِﻴ ﹶﻔﺘ‪‬ـﺎ ِﻥ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺍﷲُ‪ ،‬ﻭ‪‬ﺍ ُ‬
‫‪٣١٨‬‬
‫ﺤﻤ‪‬ـ ِﺪ ِﻩ"‬ ‫ﺍﻟﱢﻠﺴ‪‬ﺎﻥِ‪ ،‬ﹶﺛﻘِﻴﹶﻠﺘ‪‬ﺎ ِﻥ ﻓِﻲ ﺍﳌِﻴﺰ‪‬ﺍﻥِ‪ ،‬ﺣﺒِﻴ‪‬ﺒﺘ‪‬ﺎ ِﻥ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‪ :‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﺍﻟ ‪‬ﻌﻈِﻴﻢِ‪ ،‬ﺳ‪‬ﺒﺤ‪‬ﺎ 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
‫ﺴ‪‬ﺘ ِﻤﻌ‪‬ﻮ ﹶﻥ ِﺇﹶﻟﻴ‪‬ـ ‪‬‬
‫ﻏﺒﺎﺭﻫﺎ‪ ،‬ﻭﻳﺘﺒﺎﻫﻮﻥ ﻛﺎﻟﻜﻼﺏ ﻋﻠﻰ ﺍﻟﻌﻈﺎﻡ ﻭﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﹰﺎ } ‪‬ﻭ ِﻣ‪‬ﻨ ‪‬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 /٨‬ﻭ‪‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(٢٧٠٤)(٩٥٣ :‬‬
‫ﻀﺮ‪‬؟ ﻗﹶﺎ ﹶﻝ‪ " :‬ﻟﹶﺎ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺟ‪‬ﻨ‪‬ﺘ ﹸﻜ ‪‬ﻢ‬ ‫‪ - ٣١٧‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ  ‪ » :‬ﺧﺬﹸﻭﺍ ‪‬ﺟ‪‬ﻨ‪‬ﺘ ﹸﻜ ‪‬ﻢ« ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﹶﺃ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ‪‬‬
‫ﺕ‬
‫ﺕ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ﱢﻘﺒ‪‬ـﺎﺕٍ‪ ،‬ﻭﻫ‪‬ـ ‪‬ﻦ ﺍﹾﻟﺒ‪‬ﺎِﻗﻴ‪‬ـﺎ ‪‬‬
‫ﺠ‪‬ﻨﺒ‪‬ـﺎ ٍ‬
‫ﲔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻣ ‪‬‬
‫ﷲ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ‪‬ﻳ ﹾﺄِﺗ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠﻪِ‪ ،‬ﻭﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﷲُ‪ ،‬ﻭ‪‬ﺍ ُ‬
‫ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻗ ‪‬ﻮ ﹸﻝ‪ :‬ﺳ ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﷲِ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺕ " ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ )‪ ( ١٠٦١٧)(٣١٣ /٩‬ﺻﺤﻴﺢ‬ ‫ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬‬
‫‪ - 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 ﺛﻮﺍ‪‬ﻤﺎ‪) .‬ﺣﺒﻴﺒﺘﺎﻥ( ﳏﺒﻮﺑﺘﺎﻥ ﺃﻱ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﺒﻠﻬﻤﺎ‬
‫ﻭﻳﻮﺻﻞ ﺍﳋﲑ ﻟﻘﺎﺋﻠﻬﻤﺎ ﻭﻳﻜﺮﻣﻪ[‬

‫‪٢٠٦‬‬
‫ﺖ ‪‬ﺗ ‪‬ﻬﺪِﻱ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﻲ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻟﹶﺎ‬
‫ﻚ ﹶﺃﹶﻓﹶﺄ ‪‬ﻧ ‪‬‬
‫ﺼ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ )‪ (٤٢‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﺗﺴ‪ِ ‬ﻤ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﹶﺃﹶﻓﹶﺄ‪‬ﻧ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ )‪] { (٤٣‬ﻳﻮﻧﺲ[‪.‬‬ ‫‪‬ﻳ‪‬ﺒ ِ‬
‫ﺝ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ ﻓِﻲ ﺯِﻳ‪‬ﻨِﺘ ِﻪ{ ]ﺍﻟﻘﺼﺺ‪ [٧٩ :‬ﻓﻴﻔﻌﻞ ﺳﺤﺮ ﺍﻟﱪﻳﻖ ﺍﻟﻜﺎﺫﺏ ﺃﺛﺮﻩ ﻋﻠـﻰ‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻭﺗﺘﻜﺮﺭ ﺍﻟﻌﱪﺓ } ﹶﻓ ‪‬‬
‫ﻆ‬
‫ﺖ ﹶﻟﻨ‪‬ﺎ ِﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﺃﹸﻭِﺗ ‪‬ﻲ ﻗﹶﺎﺭ‪‬ﻭ ﹸﻥ ِﺇﻧ‪‬ـ ‪‬ﻪ ﻟﹶـﺬﹸﻭ ﺣ‪‬ـ ﱟ‬ ‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻳ‪‬ﺎﹶﻟ‪‬ﻴ ‪‬‬
‫ﺍﳉﻬﻠﺔ ﻓﻴﺼﺮﺧﻮﻥ‪} :‬ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺏ ﺍﻟﱠﻠ ِﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻟ ‪‬ﻤ ‪‬ﻦ‬
‫‪‬ﻋﻈِﻴ ٍﻢ{ ]ﺍﻟﻘﺼﺺ‪ [٧٩ :‬ﻓﻴﻌﻆ ﺍﻟﻌﺎﳌﻮﻥ ﺑﺎﳊﻘﺎﺋﻖ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﹶﻠ ﹸﻜ ‪‬ﻢ ﹶﺛﻮ‪‬ﺍ ‪‬‬
‫ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳﹶﻠﻘﱠﺎﻫ‪‬ﺎ ِﺇﻟﱠﺎ ﺍﻟﺼ‪‬ﺎِﺑﺮ‪‬ﻭ 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 ﹶﺛﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﺃ ‪‬ﻣﻠﹰﺎ { ]ﺍﻟﻜﻬـﻒ‪:‬‬
‫ﺕ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺕ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎِﻗﻴ‪‬ﺎ ‪‬‬
‫}ﺍﹾﻟﻤ‪‬ﺎ ﹸﻝ ﻭ‪‬ﺍﹾﻟ‪‬ﺒﻨ‪‬ﻮ ﹶﻥ ﺯِﻳ‪‬ﻨ ﹸﺔ ﺍﹾﻟ ‪‬‬
‫‪.[٤٦‬‬
‫ﺠ ِﺮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ"‪.٣١٩‬‬ ‫ﺸﺔﹶ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ " :‬ﺭ ﹾﻛ ‪‬ﻌﺘ‪‬ﺎ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺠ ‪‬ﺪ ﹰﺓ ِﺇﻟﱠﺎ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ـﺎ ‪‬ﺩ ‪‬ﺭﺟ‪‬ـﺔﹰ‪،‬‬
‫ﺠ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ‪‬ﺳ ‪‬‬
‫ﺴ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺛ ‪‬ﻮﺑ‪‬ﺎﻥﹶ‪ ،‬ﻣ ‪‬ﻮﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪» :‬ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ٍﺪ ‪‬ﻳ ‪‬ﺆ ِﻣﻦ‪ ،‬ﻳ ‪‬‬
‫ﻂ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ‪‬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 ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ ‪‬ﻳﻘﹸـﻮ ﹸﻝ‪ :‬ﺍﷲُ‪،‬‬
‫ﺍﻟﺴﺎﻋﺔ ﻭﻳﻨﺘﻬﻲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧﺲٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ "‪ .٣٢١‬ﺣﻴﻨﻬﺎ ﻻ ﺗﺒﻘﻰ ﺇﻻ ﺍﳉﻴﻒ ﺍﻟﻨﺘﻨﺔ‪ ،‬ﻭﻗﻮﺩ ﺟﻬﻨﻢ‪.‬‬ ‫ﺍُ‬
‫ﻒ ﻣِـ ‪‬ﻦ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﻃﹶـﺎِﺋ ‪‬‬
‫ﰲ ﺭﻛﺐ ﺍﻟﺪﻋﺎﺓ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺒ‪‬ﺎﺩ ﻭﺗﺮﻛﻮﺍ ﺍﳊﻴﺎﺓ }ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ِﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ{ ]ﺍﻷﻋﺮﺍﻑ‪.[٢٠١ :‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ‪‬ﺗ ﹶﺬ ﱠﻛ ‪‬ﺮﻭﺍ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣ‪‬ﺒ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺏ{‬
‫ﻣﻌﻬﻢ ﺗﻄﻤﺌﻦ ﺍﻟﻘﻠﻮﺏ‪} :‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻟﹶﺎ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟﻠﱠـ ِﻪ ‪‬ﺗ ﹾﻄﻤ‪‬ـِﺌ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﻠﹸـﻮ ‪‬‬
‫]ﺍﻟﺮﻋﺪ‪.[٢٨ :‬‬

‫‪ - ٣١٩‬ﺍﳌﺴﻨﺪ ﺍﳌﻮﺿﻮﻋﻲ ﺍﳉﺎﻣﻊ ﻟﻠﻜﺘﺐ ﺍﻟﻌﺸﺮﺓ )‪) ،(١٣١ /٥‬ﻡ( ‪(٧٢٥) - ٩٦‬‬
‫‪ - ٣٢٠‬ﺗﻌﻈﻴﻢ ﻗﺪﺭ ﺍﻟﺼﻼﺓ ﶈﻤﺪ ﺑﻦ ﻧﺼﺮ ﺍﳌﺮﻭﺯﻱ )‪ ( ٣٠٠)(٣٢٠ /١‬ﻭ‪‬ﺬﻳﺐ 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 ﹾﻠ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻣ‪‬ﺘ ‪‬ﻢ ﹶﻟ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮﹲﺓ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹲﺔ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣﻤ‪‬ـﺎ‬
‫ﺠ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.٣٢٢[١٥٧ :‬‬ ‫‪‬ﻳ ‪‬‬
‫ﻱ‬
‫ﺴِﻠﻢٍ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻭﹶﺃﺑِﻲ ﺳ‪‬ـﻌِﻴ ٍﺪ ﺍﹾﻟﺨ‪‬ـ ‪‬ﺪ ِﺭ ‪‬‬ ‫ﻣﻌﻬﻢ ﺻﺤﺒﺔ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻋ ِﻦ ﺍﹾﻟﹶﺄ ﹶﻏ ‪‬ﺮ ﹶﺃﺑِﻲ ‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭﺟ‪‬ـ ﱠﻞ ِﺇﻟﱠـﺎ ‪‬ﺣﻔﱠـ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋﻜﹶـﺔﹸ‪،‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺷ ِﻬﺪ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪» :‬ﻟﹶﺎ ‪‬ﻳ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ﹾﺬ ﹸﻛﺮ‪‬ﻭ ﹶﻥ ﺍ َ‬
‫‪٣٢٣‬‬
‫ﷲ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ«‬
‫ﺴﻜِﻴ‪‬ﻨﺔﹸ‪ ،‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺍ ُ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ِﻢ ﺍﻟ ‪‬‬‫ﺸ‪‬ﻴ‪‬ﺘ ‪‬ﻬﻢ‪ ‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﺔﹸ‪ ،‬ﻭ‪‬ﻧ ‪‬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 } ‪‬ﺳ‪‬ﺒ ‪‬ﻌ ﹲﺔ‬
‫‪‬ﻭﺛﹶﺎ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ﹾﻠ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ{ ]ﺍﻟﻜﻬﻒ‪ ،[٢٢ :‬ﺑﻼ ﻃﺒﻞ ﻭﻻ ﻣﺰﻣﺎﺭ‪ ،‬ﻭﻻ ﻣﻮﺍﻛﺐ‪ ،‬ﻭﻳﺴﺪﻝ ﺍﻟﺰﻣﻦ ﻋﻠﻴﻬﻢ ﺭﺩﺍﺀﻩ ﺑﻼ‬
‫ﻚ ﻣ‪‬ـ ‪‬ﻊ‬ ‫ﺴ ‪‬‬
‫ﺻِﺒ ‪‬ﺮ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺫﻛﺮ ﻛﺎﺫﺏ ﻣﺒﻬﺮﺝ‪ ،‬ﺑﻌﺪ ﺫﻛﺮ ﻫﺆﻻﺀ "ﺍﻷﻋﻴﺎﻥ" ﻳﻘﻮﻝ ﺍﷲ ﳊﺒﻴﺒﻪ ﺍﳌﺼﻄﻔﻰ ‪} :‬ﻭ‪‬ﺍ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻟﹶـﺎ‬
‫ﺸ ‪‬ﻲ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ‪‬ﻋ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﺯِﻳ‪‬ﻨ ﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ِ‬
‫‪‬ﺗ ِﻄ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻏ ﹶﻔ ﹾﻠﻨ‪‬ﺎ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ‪‬ﻋ ‪‬ﻦ ﺫِ ﹾﻛ ِﺮﻧ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻮ‪‬ﺍ ‪‬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 ﻳ‪‬ﻘﺘﻠﻮﻥ ﻭﻳ‪‬ﻘﺘﻠـﻮﻥ‪،‬‬
‫ﺴ ‪‬ﺮ ﻭﻳﻮﻡ ﻧ‪‬ﺴﺎﺀ‪ ،‬ﻭﺣﺒﻴﺐ ﳜﻄﻒ ﻋﻠﻰ ﺑﺌﺮ ﻣﻌﻮﻧﺔ‪ ،٣٢٤‬ﻭﻳﻮﻣﹰﺎ ﳒﻮﻉ ﻓﻨﺴﺄﻝ ﺍﷲ ﻭﻳﻮﻡ ﻧﺸﺒﻊ ﻓﻨﺤﻤﺪ‬ ‫ﻭﻳﻮﻡ ‪‬ﻧ ‪‬‬
‫ﺍﷲ‪.‬‬

‫ﺠﺪ‪‬ﻭ ﹶﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭِﺑ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻐﻔِـ ‪‬ﺮ ﹰﺓ‬

‫ﳉﻬ‪‬ﺎﺩِ‪ ،‬ﺳ‪‬ﻴ ِ‬
‫ﺼ ِﺮ ﺩِﻳﻨِﻪِ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳﻤ‪‬ﻮﺗ‪‬ﻮ ﹶﻥ ﻓِﻲ ﹶﺃﹾﺛﻨ‪‬ﺎ ِﺀ ﺍ ِ‬ ‫ﻼ ِﺀ ﹶﻛِﻠ ‪‬ﻤ ِﺔ ﺍﷲِ‪ ،‬ﻭ‪‬ﻧ ‪‬‬ ‫‪ - ٣٢٢‬ﻓﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳﺠ‪‬ﺎ ِﻫﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ِﺇ ‪‬ﻋ ﹶ‬
‫ﻉ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺍﻟﻔﹶﺎﻧِﻴﺔِ‪ ،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ِﻇﻞﱞ ﺯ‪‬ﺍِﺋﻞﹲ‪،‬‬ ‫ﺿﻮ‪‬ﺍﻧﹰﺎ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ِﻣ ‪‬ﻦ ‪‬ﺟﻤِﻴ ِﻊ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻊ ِﺑ ِﻪ ﺍﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ ِﻣ ‪‬ﻦ ﺍﳌﹶﺎ ِﻝ ﻭ‪‬ﺍ ﹶﳌﺘ‪‬ﺎ ِ‬
‫‪‬ﺗ ‪‬ﻤﺤ‪‬ﻮ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹸﺫﻧ‪‬ﻮِﺑ ِﻬﻢ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ِﺭ ‪‬‬
‫‪‬ﻭﺫﹶﺍ ‪‬ﻙ ‪‬ﻧﻌِﻴ ‪‬ﻢ ﺧ‪‬ﺎِﻟ ‪‬ﺪ‪.‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ )ﺹ‪ ،٤٥٠ :‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻠﺔ ﺁﻟﻴﺎ(‬
‫‪ - ٣٢٣‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )ﺹ‪(٢٧٠٠)(٩٥٢ :‬‬
‫‪ - ٣٢٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪( ٣٠٦٤)(٧٣ /٤‬‬

‫‪٢٠٨‬‬
‫ﻫﺬﺍ ﻫﻮ ﺗﺎﺭﻳﺦ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﺪﺧﻞ ﻣﻊ "ﺍﻟﺼﺎﳊﲔ"‪ ،‬ﻭﺃﻣﺎ ﻫﻨﺎﻙ ﻓﻬﻮ ﺗﺎﺭﻳﺦ "ﺍﻷﻣـﻮﺍﺕ" ﺇﻥ ﻛـﺎﻥ‬
‫ﻟﻸﻣﻮﺍﺕ ﻭﺍﳉﻴﻒ ﺗﺎﺭﻳﺦ‪.‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺤﻘِﻴ ِﻘ‪‬ﻴ ﹶﺔ ﺍﱠﻟﺘِﻲ ﻟﹶﺎ ﹶﻓﻨ‪‬ﺎ َﺀ ﹶﻟﻬ‪‬ـﺎ‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﹾﻟ ‪‬‬
‫ﺙ ﺍﹾﻟ ‪‬‬
‫ﺕ ﺗ‪‬ﻮ ِﺭ ﹸ‬
‫ﺤ ‪‬ﻲ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬ ‫ﺚ ِﺇﳝ‪‬ﺎ ٌﺀ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ‪‬ﻣﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﻣ ﹶﺔ ِﺫ ﹾﻛ ِﺮ ﺍﹾﻟ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫‪٣٢٥‬‬
‫ﹶﻛﻤ‪‬ﺎ ﻗِﻴ ﹶﻞ‪ :‬ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ ُﺀ ﺍﻟﱠﻠ ِﻪ ﻟﹶﺎ ‪‬ﻳﻤ‪‬ﻮﺗ‪‬ﻮ ﹶﻥ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻘﻠﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺩ‪‬ﺍ ٍﺭ ِﺇﻟﹶﻰ ﺩ‪‬ﺍ ٍﺭ‪.‬‬
‫ﺃﻫﻢ ﻓﻮﺍﺋﺪ ﺍﻟﺬﻛﺮ‪:‬‬
‫‪ - ١‬ﺃﻧ‪‬ﻪ ﻳﻄﺮﺩ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻳﻘﻤﻌﻪ‪ ،‬ﻭﻳﻜﺴﺮﻩ‪.‬‬
‫‪ - ٢‬ﺃﻧ‪‬ﻪ ﻳﺮﺿﻲ ﺍﻟﺮﲪﻦ‪ ،‬ﻋ ‪‬ﺰ ﻭﺟﻞ‪.‬‬
‫‪ - ٣‬ﺃﻧ‪‬ﻪ ﻳﺰﻳﻞ ﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻋﻦ ﺍﻟﻘﻠﺐ‪.‬‬
‫‪ - ٤‬ﺃﻧ‪‬ﻪ ﳚﻠﺐ ﻟﻠﻘﻠﺐ ﺍﻟﻔﺮﺡ‪ ،‬ﻭﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﺍﻟﻨﺸﺎﻁ‪ ،‬ﻭﺍﳊﺒﻮﺭ‪.‬‬
‫‪ - ٥‬ﺃﻧ‪‬ﻪ ﻳﻘﻮ‪‬ﻱ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺒﺪﻥ‪.‬‬
‫‪ - ٦‬ﺃﻧ‪‬ﻪ ﻳﻨﻮ‪‬ﺭ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻮﺟﻪ‪.‬‬
‫‪ - ٧‬ﺃﻧ‪‬ﻪ ﳚﻠﺐ ﺍﻟﺮﺯﻕ‪.‬‬
‫‪ - ٨‬ﺃﻧ‪‬ﻪ ﻳﻜﺴﻮ ﺍﻟﺬﺍﻛﺮ ﺍﳉﻼﻟﺔ‪ ،‬ﻭﺍﳌﻬﺎﺑﺔ‪ ،‬ﻭﺍﻟﻨﻀﺮﺓ‪.‬‬
‫‪ - ٩‬ﺃﻧ‪‬ﻪ ﻳﻮﺭﺙ ﺍﶈﺒﺔ ﺍﻟﱵ ﻫﻲ ﺭﻭﺡ ﺍﻹِﺳﻼﻡ‪ ،‬ﻭﻗﻄﺐ ﺭﺣﻰ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﺪﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻨﺠﺎﺓ؛ ﻓﻘﺪ ﺟﻌﻞ‬
‫ﺍﷲ ﻟﻜﻞ ﺷﻲ ٍﺀ ﺳﺒﺒ‪‬ﺎ‪ ،‬ﻭﺟﻌﻞ ﺳﺒﺐ ﺍﶈﺒﺔ ﺩﻭﺍﻡ ﺍﻟﺬﻛﺮ؛ ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺎﻝ ﳏﺒﺔ ﺍﷲ‪ ،‬ﻓﻠﻴﻠﻬﺞ ﺑﺬﻛﺮﻩ‪.‬‬
‫‪ - ١٠‬ﺃﻧ‪‬ﻪ 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 ﹾﻔﺰ‪‬ﻋﻪ‪ ،‬ﻭﻣﻠﺠﺄﻩ‪ ،‬ﻭﻣﻼﺫﻩ‪ ،‬ﻭﻣﻬﺮﺑﻪ ﻋﻨـﺪ ﺍﻟﻨـﻮﺍﺯﻝ‬
‫ﻭﺍﻟﺒﻼﻳﺎ‪.‬‬
‫ﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻌﻠﻰ ﻗﺪﺭ ﺫﻛﺮﻩ ﷲ ﻳﻜﻮﻥ ﻗﺮﺑﻪ ﻣﻨﻪ‪ ،‬ﻭﻋﻠﻰ ﻗﺪﺭ ﻏﻔﻠﺘﻪ ﻳﻜـﻮﻥ‬ ‫‪ - ١١‬ﺃﻧ‪‬ﻪ ﻳﻮﺭﺙ ﺍﻟ ﹸﻘ ‪‬ﺮ ‪‬‬
‫‪‬ﺑﻌ‪‬ﺪﻩ ﻋﻨﻪ‪.‬‬
‫‪ - ١٢‬ﺃﻧ‪‬ﻪ ﻳﻔﺘﺢ ﻟﻪ ﺑﺎﺑ‪‬ﺎ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻛﻠﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﻛﺮ‪ ،‬ﺍﺯﺩﺍﺩ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫‪ - ١٣‬ﺃﻧ‪‬ﻪ ﻳﻮﺭﺙ ﺫﻛﺮ ﺍﷲ ﻟﻌﺒﺪﻩ؛ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻓﹶﺎ ﹾﺫ ﹸﻛﺮ‪‬ﻭﻧِﻲ 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؛ ﻓﺈﻧ‪‬ﻪ ﻣﻦ ﺃﻋﻈﻢ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻭﺍﳊﺴﻨﺎﺕ ﻳ‪‬ﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬ ‫‪ - ١٤‬ﺃﻧ‪‬ﻪ ﳛ ﱡ‬
‫‪ - ١٥‬ﺃﻧ‪‬ﻪ ﻳﺰﻳﻞ ﺍﻟﻮﺣﺸﺔ ﺍﻟﱵ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺰﻭﻝ ﺇ ﱠﻻ ﺑﺎﻟﺬﻛﺮ‪.‬‬

‫‪ - ٣٢٥‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(١٥٤١ /٤‬‬

‫‪٢٠٩‬‬
‫‪ - ١٦‬ﺃﻧ‪‬ﻪ ﻣﻨﺠﺎﺓ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﻭﺃﻧﻪ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻟﺴﻜﻴﻨﺔ ﻭﻏﺸﻴﺎﻥ ﺍﻟﺮﲪـﺔ‪ ،‬ﻭﺣﻔـﻮﻑ ﺍﳌﻼﺋﻜـﺔ‬
‫ﺑﺎﻟﺬﻛﺮ‪.‬‬
‫‪ - ١٧‬ﺃﻧ‪‬ﻪ ﺳﺒﺐ ﺍﺷﺘﻐﺎﻝ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﻟﻐِﻴﺒﺔ‪ ،‬ﻭﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﻟﻔﺤﺶ‪ ،‬ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺳﺎﺋﺮ ﻣﻌﺎﺻـﻲ‬
‫ﺍﻟﻠﺴﺎﻥ؛ ﻓﻤﻦ ﻋﻮ‪‬ﺩ ﻟﺴﺎﻧﻪ ﺫﻛﺮ ﺍﷲ‪ ،‬ﺻﺎﻥ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻠﻐﻮ‪ ،‬ﻭﻣ‪‬ﻦ ﻳﺒﺲ ﻟﺴﺎﻧﻪ ﻋـﻦ ﺫﻛـﺮ ﺍﷲ‪،‬‬
‫ﺗﺮﻃﱠﺐ ﺑﻜﻞ ﻟﻐﻮ ﻭﺑﺎﻃﻞ ﻭﻓﺤﺶ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮ‪‬ﺓ ﺇ ﱠﻻ ﺑﺎﷲ‪.‬‬
‫‪ - ١٨‬ﺃﻧ‪‬ﻪ ﺃﻳﺴﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻫﻮ ﻣِﻦ ﺃ ‪‬ﺟﻠﱢﻬﺎ‪ ،‬ﻭﺃﻓﻀﻠﻬﺎ‪ ،‬ﻭﺃﻛﺮﻣﻬﺎ ﻋﻠﻰ ﺍﷲ؛ ﻓﺈ ﱠﻥ ﺣﺮﻛﺔ ﺍﻟﻠﺴـﺎﻥ ﺃﺧـﻒ‬
‫ﺸ ‪‬ﻖ ﻋﻠﻴﻪ‬
‫ﺣﺮﻛﺎﺕ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻭﻟﻮ ﲢﺮ‪‬ﻙ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺑﻘﺪﺭ ﺣﺮﻛﺔ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﹶﻟ ‪‬‬
‫ﻏﺎﻳﺔ ﺍﳌﺸﻘﺔ‪ ،‬ﺑﻞ ﻻ ﳝﻜﻨﻪ ﺫﻟﻚ‪.‬‬
‫‪ - ١٩‬ﺃﻧ‪‬ﻪ ِﻏﺮ‪‬ﺍﺱ ﺍﳉﻨﺔ؛ ﻓﻔﻲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻳﺮﻓﻌﻪ‪" :‬ﺇ ﱠﻥ ﺍﳉ‪‬ﻨ ﹶﺔ ﻃﻴﺒﺔ ﺍﻟﺘﺮﺑﺔ ﻋﺬﺑﺔ ﺍﳌﺎﺀ‪ ،‬ﻭﺇﻧ‪‬ﻬﺎ 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 ‪‬ﺭﺗ‪‬ﺐ 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 ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﻛﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻧﺴ‪‬ﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓﹶﺄ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺃﹶ‪‬ﻧ 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 ،‬ﻭﺟﻬﻨ‪‬ﻢ 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 ﺇﻧ‪‬ﻪ 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 ﺍ‪‬ﻠﺲ‪ ،‬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 ﺇﻧ‪‬ﻤﺎ ﺷﺮﻋﺖ ﻹﻗﺎﻣﺔ ﺫﻛﺮ ﺍﷲ؛ ﻓﺎﳌﻘﺼﻮﺩ ‪‬ﺎ ﲢﺼﻴﻞ ﺫﻛﺮ ﺍﷲ؛ ﻗـﺎﻝ ﺗﻌـﺎﱃ‪:‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ِﻟ ِﺬ ﹾﻛﺮِﻱ )‪] {(١٤‬ﻃﻪ‪ ،[:‬ﻭﺍﻷﻇﻬﺮ‪ :‬ﺃﻧ‪‬ﻬﺎ ﻻﻡ ﺍﻟﺘﻌﻠﻴﻞ‪ ،‬ﺃﻱ‪ :‬ﻷﺟﻞ ﺫﻛﺮﻱ‪.‬‬
‫} ‪‬ﻭﹶﺃِﻗ ِﻢ ﺍﻟ ‪‬‬
‫‪ - ٢٦‬ﺃ ﱠﻥ ﺇﺩﺍﻣﺔ ﺍﻟﺬﻛﺮ ﺗﻨﻮﺏ ﻋﻦ ﺍﻟﺘﻄﻮ‪‬ﻋﺎﺕ‪ ،‬ﻭﺗﻘﻮﻡ ﻣﻘﺎﻣﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺑﺪﻧﻴﺔ‪ ،‬ﺃﻭ ﻣﺎﻟﻴﺔ‪ ،‬ﺃﻭ ﺑﺪﻧﻴـﺔ‬
‫ﻣﺎﻟﻴﺔ؛ ﻛﺤﺞ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺫﻟﻚ ﺻﺮﳛ‪‬ﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻓﻴـﻪ‪" :‬ﺫﻫـﺐ ﺃﻫـﻞ ﺍﻟـﺪﺛﻮﺭ‬
‫ﺑﺎﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻰ" ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ [؛ ﻓﺠﻌﻞ ﺍﻟﺬﻛﺮ ﻓﻴﻪ ﻋﻮﺿ‪‬ﺎ ﳍﻢ ﻋﻤﺎ ﻓـﺎ‪‬ﻢ ﻣـﻦ ﺍﳊـﺞ‪،‬‬
‫ﻭﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﺍﳉﻬﺎﺩ‪ ،‬ﻭﺍﻟﺼﺪﻗﺔ‪ ،‬ﺃ‪‬ﻢ ﻳﺴﺒﻘﻮﻥ ‪‬ﺬﺍ ﺍﻟﺬﻛﺮ‪.‬‬
‫‪ - ٢٧‬ﺃ ﱠﻥ ﺍﻟﺬﻛﺮ ﻳﺴﻬ‪‬ﻞ ﺍﻟﺼﻌﺐ‪ ،‬ﻭﻳﻴﺴ‪‬ﺮ 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 ،‬ﻭﺍﻟﻴ‪‬ﺴﺮ ﺑﻌﺪ ﺍﻟﻌﺴﺮ‪ ،‬ﻭﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﳍﻢ ﺃﻭ ﺍﻟﻐﻢ‪.‬‬
‫‪ - ٢٨‬ﺃ ﱠﻥ ﺍﻟﺬﻛﺮ ﻳ‪‬ﺬﻫﺐ ﻋﻦ ﺍﻟﻘﻠﺐ ﳐﺎﻭﻓﻪ‪ ،‬ﻭﻟﻪ ﺗﺄﺛﲑ ﻋﺠﻴﺐ ﰲ ﺣﺼﻮﻝ ﺍﻷﻣﻦ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﺨﺎﺋﻒ ﺍﻟـﺬﻱ‬
‫ﺍﺷﺘﺪ ﺧﻮﻓﻪ ﺃﻧﻔﻊ ﻣﻦ ﺫﻛﺮ ﺍﷲ‪ ،‬ﺣﱴ ﻛﺄ ﱠﻥ ﺍﳌﺨﻠﻮﻕ ﳚﺪﻫﺎ ﺃﻣﺎﻧ‪‬ﺎ ﻟﻪ‪ ،‬ﻭﺍﻟﻐﺎﻓﻞ ﺧﺎﺋﻒ ﻣﻊ ﺃﻣﻨﻪ‪ ،‬ﺣﱴ ﻛـﺄ ﱠﻥ‬
‫ﺲ ﺷﻌﺮ ‪‬ﺬﺍ؛ ﻓﻘﺪ ‪‬ﺟﺮ‪‬ﺏ ﻫﺬﺍ‪.‬‬
‫ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻷﻣﻦ ﻛﻠﻪ ﳐﺎﻭﻑ‪ ،‬ﻭﻣﻦ ﹶﻟ ‪‬ﻪ ﺃﺩﱏ ﺣ ‪‬‬

‫‪ - ٢٩‬ﺃ ﱠﻥ ﺍﻟﺬﻛﺮ ﻳﻌﻄﻲ ﺍﻟﺬﺍﻛﺮ ﻗﻮ‪‬ﺓ؛ ﺣﱴ ﺇﻧ‪‬ﻪ ﻟﻴﻔﻌﻞ ﻣﻊ ﺍﻟﺬﻛﺮ ﻣﺎ ﻻ ﻳﻄﻴﻖ ﻓﻌﻠﻪ ﺑﺪﻭﻧﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭﻗﺪ ﺷﺎﻫﺪﺕ ﻣﻦ ﻗﻮ‪‬ﺓ ﺷﻴﺦ ﺍﻹِﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪-‬ﻗﺪ‪‬ﺱ ﺍﷲ ﺭﻭﺣﻪ‪ -‬ﺃﻣﺮ‪‬ﺍ ﻋﺠﻴﺒ‪‬ﺎ؛ ﻓﻜـﺎﻥ‬
‫ﻳﻜﺘﺐ ﰲ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﻟﺘﺼﻨﻴﻒ ﻣﺎ ﻳﻜﺘﺒﻪ ﺍﻟﻨﺎﺳﺦ ﰲ ﲨﻌﺔ ﻭﺃﻛﺜﺮ‪ ،‬ﻭﻗﺪ ﺷﺎﻫﺪ ﺍﻟﻌﺴﻜﺮ ﻣﻦ ﻗﻮ‪‬ﺗﻪ ﰲ ﺍﳊﺮﺏ‬
‫ﺃﻣﺮﹰﺍ ﻋﻈﻴﻤ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﻋﻠﱠﻢ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ --‬ﺍﺑ‪‬ﻨﺘ‪‬ﻪ ﻓﺎﻃﻤ ﹶﺔ ﻭﻋﻠﻴ‪‬ﺎ ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻭﺍﻟﺘﻜﺒﲑ‪ ،‬ﻭﺍﻟﺘﺤﻤﻴﺪ‪ ،‬ﻛﻞ ﻭﺍﺣﺪ ﻣﻨـﻬﺎ‬
‫ﺛﻼﺛﹰﺎ ﻭﺛﻼﺛﲔ‪ ،‬ﳌﱠﺎ ﺷﻜﹶﺖ ﺇﻟﻴﻪ ﻣﺎ ﺗﻠﻘﻰ ﻣﻦ ﺍﻟﻄﺤﻦ‪ ،‬ﻭﺍﻟﺴﻘﻲ‪ ،‬ﻭﺍﳋﺪﻣﺔ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﺇﻧ‪‬ﻪ ﺧـﲑ ﻟﻜﻤـﺎ ﻣـﻦ‬
‫ﺧﺎﺩﻡ"‪.‬‬
‫‪ - ٣٠‬ﺃ ﱠﻥ ﰲ ﺩﻭﺍﻡ ﺍﻟﺬﻛﺮ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺍﻟﺒﻴﺖ‪ ،‬ﻭﺍﳊﻀﺮ‪ ،‬ﻭﺍﻟﺴﻔﺮ‪ ،‬ﻭﺍﻟﺒﻘﺎﻉ‪ ،‬ﺗﻜﺜ ‪‬ﲑ ﺍﻟﺸﻬﻮﺩ ﻟﻠﻌﺒﺪ ﻳـﻮﻡ‬
‫ﺙ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭﻫ‪‬ﺎ )‪] {(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 ‪‬ﺟﻬ‪‬ـ ‪‬ﻪ‬ ‫ﺖ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻣ‪‬ﻴﻤ‪‬ﻮ‪‬ﻧﺔﹶ‪ ،‬ﹶﻓﻘﹶﺎ ‪‬ﻡ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﹶﺄﺗ‪‬ﻰ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘﻪ‪ ،‬ﹶﻓ ‪‬ﻐ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺑ ‪‬‬ ‫ﺱ ‪‬ﺭ ِ‬ ‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺿﹶﺄ ‪‬ﻭﺿ‪‬ﻮﺀًﺍ ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻭﺿ‪‬ﻮ َﺀ‪‬ﻳ ِﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻜِﺜ ‪‬ﺮ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﺑﻠﹶـﻎﹶ‪،‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﺪ‪‬ﻳﻪِ‪ ،‬ﹸﺛ ‪‬ﻢ ﻧ‪‬ﺎﻡ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎﻡ‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟ ِﻘ ‪‬ﺮﺑ‪ ‬ﹶﺔ ﹶﻓﹶﺄ ﹾﻃﹶﻠ ‪‬ﻖ ِﺷﻨ‪‬ﺎﹶﻗﻬ‪‬ﺎ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﻮ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﺴ‪‬ﺎ ِﺭﻩِ‪،‬‬
‫ﺼﻠﱢﻲ‪ ،‬ﹶﻓ ﹸﻘ ‪‬ﻤ ‪‬‬ ‫ﺖ ﹶﺃ‪‬ﺗﻘِﻴﻪِ‪ ،‬ﹶﻓ‪‬ﺘ ‪‬ﻮﺿ‪‬ﺎﺕ‪ ،‬ﹶﻓﻘﹶﺎ ‪‬ﻡ ‪‬ﻳ ‪‬‬ ‫ﺖ ﹶﻓ‪‬ﺘ ‪‬ﻤ ﱠﻄ‪‬ﻴﺖ‪ ،‬ﹶﻛﺮ‪‬ﺍ ِﻫ‪‬ﻴ ﹶﺔ ﹶﺃ ﹾﻥ ‪‬ﻳﺮ‪‬ﻯ ﹶﺃﻧ‪‬ﻲ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺼﻠﱠﻰ‪ ،‬ﹶﻓ ﹸﻘ ‪‬ﻤ ‪‬‬ ‫ﹶﻓ ‪‬‬
‫ﺠ ‪‬ﻊ ﹶﻓﻨ‪‬ﺎ ‪‬ﻡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ﹶﻔﺦ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ‬‫ﺿﻄﹶ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ﹾﻛ ‪‬ﻌﺔﹰ‪ ،‬ﹸﺛ ‪‬ﻢ ﺍ ‪‬‬
‫ﺙ ‪‬ﻋ ‪‬‬
‫ﻼ ﹶ‬‫ﻼ‪‬ﺗ ‪‬ﻪ ﹶﺛ ﹶ‬
‫ﺻﹶ‬‫ﺖ ‪‬‬
‫ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ِﺑﹸﺄ ﹸﺫﻧِﻲ ﹶﻓﹶﺄﺩ‪‬ﺍ ‪‬ﺭﻧِﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﻤِﻴِﻨﻪِ‪ ،‬ﹶﻓ‪‬ﺘﺘ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺼﻠﱠﻰ ‪‬ﻭﹶﻟ ‪‬ﻢ ﻳ‪‬ﺘ ‪‬ﻮﺿ‪‬ﺎ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ‪‬ﺩﻋ‪‬ﺎِﺋ ِﻪ‪» :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﻓِﻲ ﹶﻗ ﹾﻠﺒِـﻲ‬
‫ﻼﺓِ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺼﹶ‬ ‫ﻼ ﹲﻝ ﺑِﺎﻟ ‪‬‬ ‫ِﺇﺫﹶﺍ ﻧ‪‬ﺎ ‪‬ﻡ ‪‬ﻧ ﹶﻔﺦ‪ ،‬ﻓﹶﺂ ﹶﺫ‪‬ﻧ ‪‬ﻪ ِﺑ ﹶ‬
‫ﺤﺘِﻲ‬ ‫ﺼﺮِﻱ ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭﻓِﻲ ‪‬ﺳ ‪‬ﻤﻌِﻲ ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﻤِﻴﻨِﻲ ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﺴ‪‬ﺎﺭِﻱ ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭﹶﻓ ‪‬ﻮﻗِﻲ ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭﻓِﻲ ‪‬ﺑ ‪‬‬
‫ﺖ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ِﻣ ‪‬ﻦ‬
‫ﺐ‪ :‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ﻓِﻲ ﺍﻟﺘ‪‬ﺎ‪‬ﺑﻮﺕِ‪ ،‬ﹶﻓﹶﻠﻘِﻴ ‪‬‬ ‫ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎﻣِﻲ ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭ ‪‬ﺧ ﹾﻠﻔِﻲ ﻧ‪‬ﻮﺭ‪‬ﺍ‪ ،‬ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﻟِﻲ ﻧ‪‬ﻮﺭ‪‬ﺍ« ﻗﹶﺎ ﹶﻝ ﹸﻛ ‪‬ﺮ‪‬ﻳ ‪‬‬
‫ﺼﹶﻠ‪‬ﺘ‪‬ﻴ ِﻦ "‪.٣٢٧‬‬
‫ﺸﺮِﻱ‪ ،‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﺧ ‪‬‬ ‫ﺤﻤِﻲ ‪‬ﻭ ‪‬ﺩﻣِﻲ ‪‬ﻭ ‪‬ﺷ ‪‬ﻌﺮِﻱ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﺼﺒِﻲ ‪‬ﻭﹶﻟ ‪‬‬ ‫ﺤ ‪‬ﺪﹶﺛﻨِﻲ ِﺑ ِﻬﻦ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬ﻋ ‪‬‬
‫‪‬ﻭﹶﻟ ِﺪ ﺍﻟ ‪‬ﻌﺒ‪‬ﺎﺱِ‪ ،‬ﹶﻓ ‪‬‬
‫ﺕ ﻟِـﺄﹸﻭﻟِﻲ‬ ‫ﻑ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ﹶﻟﺂﻳ‪‬ﺎ ٍ‬
‫ﺽ ﻭ‪‬ﺍ ‪‬ﺧِﺘﻠﹶﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬‫ﻫﻜﺬﺍ ﺍﻟﻜﻤﺎﻝ‪ :‬ﺫﻛﺮ ﻭﻓﻜﺮ‪ِ} ،‬ﺇ ﱠﻥ ﻓِﻲ ‪‬ﺧ ﹾﻠ ِﻖ ﺍﻟ ‪‬‬
‫ﺕ‬
‫ﺏ )‪ (١٩٠‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﺬ ﹸﻛﺮ‪‬ﻭ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﻗﻴ‪‬ﺎﻣ‪‬ﺎ ‪‬ﻭﹸﻗﻌ‪‬ﻮﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻨ‪‬ﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﺘ‪ ‬ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ ﻓِـﻲ ‪‬ﺧﻠﹾـ ِﻖ ﺍﻟﺴ‪‬ـﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺍﹾﻟﹶﺄﹾﻟﺒ‪‬ﺎ ِ‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﺪ ِﺧ ِﻞ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﹶﻓﻘﹶـ ‪‬ﺪ‬ ‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ )‪ (١٩١‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬‬ ‫ﻚ ﹶﻓ ِﻘﻨ‪‬ﺎ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫ﺖ ‪‬ﻫﺬﹶﺍ ﺑ‪‬ﺎﻃِﻠﹰﺎ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬
‫ﺽ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﺼ‪‬ﺎ ٍﺭ )‪ (١٩٢‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇ‪‬ﻧﻨ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻣﻨ‪‬ﺎ ِﺩﻳ‪‬ﺎ ‪‬ﻳﻨ‪‬ﺎﺩِﻱ ِﻟ ﹾﻠِﺈﳝ‪‬ﺎ ِﻥ ﹶﺃ ﹾﻥ ﺁ ِﻣﻨ‪‬ﻮﺍ ِﺑ ‪‬ﺮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺂ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ‬
‫ﺃﹶ ‪‬ﺧ ‪‬ﺰ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻚ ‪‬ﻭﻟﹶـﺎ‬ ‫ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﹸﺫﻧ‪‬ﻮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ﹶﻛ ﱢﻔ ‪‬ﺮ ‪‬ﻋﻨ‪‬ﺎ ‪‬ﺳ‪‬ﻴﺌﹶﺎِﺗﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﱠﻓﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﹶﺄ‪‬ﺑﺮ‪‬ﺍ ِﺭ )‪ (١٩٣‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻭ‪‬ﺁِﺗﻨ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ـِﻠ ‪‬‬
‫ﺏ‬
‫ﻒ ﺍﹾﻟﻤِﻴﻌ‪‬ـﺎ ‪‬ﺩ )‪] {(١٩٤‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪ ،[١٩٤ - ١٩٠ :‬ﺫﻛـﺮ ﷲ ﺭ ‪‬‬ ‫ﺨِﻠ ‪‬‬ ‫ﻚ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺨ ِﺰﻧ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ِﺇ‪‬ﻧ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﺏ ﺃﹸﻭﻟِﻲ ﺍﹾﻟﹶﺄ‪‬ﻳﺪِﻱ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﺑﺼ‪‬ﺎ ِﺭ )‪ِ (٤٥‬ﺇﻧ‪‬ـﺎ‬
‫ﻕ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺫﻛﺮ ﻟﻠﻐﻴﺐ }ﻭ‪‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ِﻋﺒ‪‬ﺎ ‪‬ﺩﻧ‪‬ﺎ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺼ ﹶﻄ ﹶﻔ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺧﻴ‪‬ـﺎ ِﺭ )‪] {(٤٧‬ﺹ‪- ٤٥ :‬‬ ‫ﺼ ٍﺔ ِﺫ ﹾﻛﺮ‪‬ﻯ ﺍﻟﺪ‪‬ﺍ ِﺭ )‪ (٤٦‬ﻭِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﻋ ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ﹶﻟ ِﻤ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺼﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺑﺨ‪‬ﺎِﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﺧﹶﻠ ‪‬‬
‫‪ [٤٧‬ﻭﺫﻛﺮ ﻟﻜﺘﺎﺏ ﺭﺑﻨﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﲢﺼﻞ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﻓﻜﺮ‪ ،‬ﻭﻫﻮ ﺟﻬﺪ ﺍﻟﻌﻘﻞ ﰲ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﻨﻈـﺮ‪،‬‬
‫ﺕ ‪‬ﻭﻣ‪‬ـﺎ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺨ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻣﻦ ﺃﺟﻞ ﺇﺩﺭﺍﻙ ﺍﻟﺴﻨﻦ ﻟﻠﺴﲑ ﻓﻴﻬﺎ ﻭﺗﺴﺨﲑ ﺍﳋﻠﻖ ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻨﺎ } ‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﺕ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ{ ]ﺍﳉﺎﺛﻴﺔ‪ ،[١٣ :‬ﻓﺎﻣﺘﻄﺎﺀ ﺍﻟﺸﻲﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻ‬‫ﻚ ﻟﹶﺂﻳ‪‬ﺎ ٍ‬
‫ﺽ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬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 ﺍ‪‬ﺎﻡ 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 ﺑﺮ‪‬ﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﺍﻟﻜﻮﻥ ﻋﻠﻰ ﻏـﲑ‬
‫ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻓﻬﻢ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﺣﻘﺎﹰ‪ ،‬ﻭﻣﺎﳍﻢ ﺣﺎﻝ ﻣﻦ ﻓﻬﻢ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﻏﲑﻫﻢ؛ ﻷ‪‬ﻢ 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 ﹸﻛﺮ‪‬ﻭ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﻗﻴ‪‬ﺎﻣ‪‬ﺎ ‪‬ﻭﹸﻗﻌ‪‬ﻮﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻨ‪‬ﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ ﻓِـﻲ‬
‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪،[١٩١ :‬‬ ‫ﻚ ﹶﻓ ِﻘﻨ‪‬ﺎ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﺖ ‪‬ﻫﺬﹶﺍ ﺑ‪‬ﺎﻃِﻠﹰﺎ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﺽ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫‪‬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 ﲰ‪‬ﺖ ﺍﺟﺘﻤﺎﻉ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﰲ ﺍﻟﺮﺟﻞ ﺃ‪‬ﻢ‪) :‬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 ﺃ‪‬ﻢ 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 ﻣ‪‬ﺪﺣﻮﺍ 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 ﺍ‪‬ﺎﻫﺪﻳﻦ ﻣﻊ ﺍﻟﺴﻨﻦ ﻭﺭﻋﺎﻳﺘﻬﻢ ﳍﺎ‪ ،‬ﻭﻗﺪ ﺟﻌﻞ ﺍﷲ ﺳﺒﺐ ﻫﺰﳝﺔ ﺍﻟﻜﻔﺎﺭ ﻣـﻊ ﻛﺜـﺮ‪‬ﻢ ﺃ‪‬ـﻢ ﻻ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ ﺻ‪‬ـﺎِﺑﺮ‪‬ﻭ ﹶﻥ‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻘﺘ‪‬ﺎ ِﻝ ِﺇ ﹾﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﻋ ‪‬‬
‫ﺽ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻳﻔﻘﻬﻮﻥ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﺣ ‪‬ﺮ ِ‬
‫‪‬ﻳ ‪‬ﻐِﻠﺒ‪‬ﻮﺍ ﻣِﺎﹶﺋ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻣِﺎﹶﺋ ﹲﺔ ‪‬ﻳ ‪‬ﻐِﻠﺒ‪‬ﻮﺍ ﹶﺃﹾﻟﻔﹰﺎ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﻟﹶﺎ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ 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 :‬ﳏﺪ‪‬ﺙ ﻻ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ!! ﻓﺠﻌـﻞ‬
‫ﺍﻟﺮﺟﻞ ﻳﻌﺘﺬﺭ ﺃﻧﻪ ﻣﺴﺎﻓﺮ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﻳﻜﺮﺭ‪ :‬ﳏﺪ‪‬ﺙ ﻻ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ!! ﳏﺪ‪‬ﺙ ﻻ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ!!‬
‫ﻛﺎﻥ ﳑﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﺪﻭﻱ ﺭﲪﻪ ﺍﷲ‪ :‬ﺃﻥ ﺍﻟﺴﻤﺔ ﺍﻟﱵ ﻻ ﲣﻄﺊ ﺍ‪‬ﺪ‪‬ﺩﻳﻦ 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 ﺍﹾﻟﹶﺄ‪‬ﻧ ‪‬ﻮﺍ ‪‬ﺭ ‪‬ﻳ ‪‬ﻤ ِﻜ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤﹸﻠﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﻇﹶﺎ ِﻫ ِﺮﻫ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪‬ﺳﹶﺄ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﺗ‪‬ﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬‬
‫ﺴ‪‬ﺘﻀِﻲ ُﺀ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﹸﻇﹸﻠﻤ‪‬ﺎ ِ‬
‫ﻀ ٍﻮ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻀ‪‬ﺎِﺋ ِﻪ ﻧ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻳ ‪‬‬
‫‪‬ﻋ ‪‬‬
‫ﺴ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭﹲﺓ ِﻟ ﹾﻠﻌِ ﹾﻠ ِﻢ ﻭ‪‬ﺍﹾﻟ ِﻬﺪ‪‬ﺍ‪‬ﻳﺔِ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪} :‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﻧ‪‬ﻮ ٍﺭ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ{ ]ﺍﻟﺰﻣﺮ‪[٢٢ :‬‬ ‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹶﺎ ﹶﻝ ِﻫ ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ ﹶﻓ‪‬ﺘﹶﺄ ‪‬ﻣﻞﹾ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻣ‪‬ﻨﻊ‪،‬‬
‫ﺖ‪ :‬ﻭ‪‬ﻳ ‪‬ﻤ ِﻜ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺱ{ ]ﺍﻷﻧﻌﺎﻡ‪ ، [١٢٢ :‬ﹸﻗ ﹾﻠ ‪‬‬ ‫‪ } ،‬ﻭﺟ‪ ‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻪ ﻧ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻳ ‪‬ﻤﺸِﻲ ِﺑ ِﻪ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴ ‪‬ﻤ ِﻊ ‪‬ﻣ ﹾﻈﻬِـ ‪‬ﺮ‬
‫ﺴِﺒﻪِ‪ ،‬ﹶﻓﻨ‪‬ﻮ ‪‬ﺭ ﺍﻟ ‪‬‬
‫ﻒ ِﺑﺤ‪ ‬‬
‫ﺨ‪‬ﺘِﻠ ‪‬‬
‫ﺐ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬‬
‫ﺤﻘِﻴ ‪‬ﻖ ﻓِﻲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﹶﺃ ﱠﻥ ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ ﻳ‪ ‬ﹾﻈ ِﻬ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬

‫ﺏ { ]ﺍﻟﺒﻘﺮﺓ‪[٢٦٩ :‬‬
‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺃﹸﻭِﺗ ‪‬ﻲ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ﱠﺬ ﱠﻛ ‪‬ﺮ ِﺇﻟﱠﺎ ﺃﹸﻭﻟﹸﻮ ﺍﹾﻟﹶﺄﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺕ ﺍﹾﻟ ِ‬ ‫‪ } - ٣٢٨‬ﻳ ‪‬ﺆﺗِﻲ ﺍﹾﻟ ِ‬
‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆ ‪‬‬

‫‪٢١٤‬‬
‫ﺡ‬
‫ﺠﻮ‪‬ﺍ ِﺭ ِ‬
‫ﻒ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻠﹸﻮﻣ‪‬ﺎﺕِ‪ ،‬ﻭﻧ‪‬ﻮ ‪‬ﺭ ﺍﹾﻟ ‪‬‬
‫ﺐ ﻛﹶﺎ ِﺷ ‪‬‬
‫ﺼﺮ‪‬ﺍﺕِ‪ ،‬ﻭﻧ‪‬ﻮ ‪‬ﺭ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ‬
‫ﻒ ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﺒ ‪‬‬
‫ﺼ ِﺮ ﻛﹶﺎ ِﺷ ‪‬‬
‫ﺴﻤ‪‬ﻮﻋ‪‬ﺎﺕِ‪ ،‬ﻭﻧ‪‬ﻮ ‪‬ﺭ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺕ‪.‬‬
‫ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍﻟﻄﱠﺎﻋ‪‬ﺎ ِ‬
‫ﻀ ٍﻮ ِﺑﹶﺄ‪‬ﻧﻮ‪‬ﺍ ِﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ ِﺮﹶﻓ ِﺔ ﻭ‪‬ﺍﻟﻄﱠﺎﻋ‪‬ـﺔِ‪،‬‬
‫ﺤﻠﱠﻰ ﹸﻛ ﱡﻞ ‪‬ﻋ ‪‬‬ ‫ﻀﻮ‪‬ﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﻀﻮ‪‬ﺍ ‪‬ﻋ ‪‬‬ ‫ﺐ ﺍﻟﻨ‪‬ﻮ ِﺭ ِﻟ ﹾﻠﹶﺄ ‪‬ﻋﻀ‪‬ﺎ ِﺀ ‪‬ﻋ ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴِﺒ ‪‬ﻲ‪ :‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﹶﻃﹶﻠ ِ‬
‫ﺠ ‪‬ﻤﹶﻠ ِﺔ ‪‬ﻣﺤِﻴ ﹶﻄ ﹲﺔ ﺑِﺎﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ِﻥ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮﻧِـ ِﻪ ِﺇﻟﹶـﻰ ﹶﻗ ‪‬ﺪﻣِـﻪِ‪،‬‬ ‫ﺕ ﺍﹾﻟ ‪‬‬
‫ﻀﻠﹶﺎﹶﻟﺔِ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﹸﻇﹸﻠﻤ‪‬ﺎ ِ‬ ‫ﺠﻬ‪‬ﺎﹶﻟ ِﺔ ﻭ‪‬ﺍﻟ ‪‬‬
‫‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﻌﺮ‪‬ﻯ ‪‬ﻋ ‪‬ﻦ ﹸﻇ ﹾﻠ ‪‬ﻤ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﺕ ﹶﻓ ‪‬ﺮ ﹾﻓ ‪‬ﻊ ﹸﻛ ﱢﻞ ﹸﻇ ﹾﻠ ‪‬ﻤ ٍﺔ‬
‫ﺕ ﺑِﺎﻟ ﱡﻈﹸﻠﻤ‪‬ﺎ ِ‬‫ﺸ‪‬ﺒﻬ‪‬ﺎ ‪‬‬
‫ﻱ‪ :‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸ‪‬ﺒﻬ‪‬ﺎﺕِ‪ ،‬ﹶﺃ ِ‬ ‫ﺱ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺖ ﺑِﺎﹾﻟ ‪‬ﻮﺳ‪‬ﺎ ِﻭ ِ‬ ‫ﺴ ‪‬‬ ‫ﺕ ﺍﻟ ‪‬‬‫ﺠﻬ‪‬ﺎ ِ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ‪‬ﻳ ﹾﺄﺗِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ ﺍﻟ ﱡﻈﹸﻠﻤ‪‬ﺎﺕِ‪ ،‬ﻭﻓِﻴ ِﻪ ِﺇ ‪‬ﺭﺷ‪‬ﺎ ‪‬ﺩ ِﻟ ﹾﻠﹸﺄ ‪‬ﻣﺔِ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ـﺎ‬ ‫ﺻ ﹸﻞ ‪‬ﺷ ﹾﺄﹶﻓ ﹶﺔ ِﺗ ﹾﻠ ‪‬‬‫ﺴ‪‬ﺘ ﹾﺄ ِ‬
‫ﻚ ِﺇﻟﱠﺎ ِﺑﹶﺄ‪‬ﻧﻮ‪‬ﺍ ٍﺭ ‪‬ﺗ ‪‬‬
‫ﺺ ‪‬ﻋ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺨﱢﻠ ‪‬‬ ‫ِﺑﻨ‪‬ﻮﺭٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻟﹶﺎ ‪‬ﻣ ‪‬‬
‫ﺐ ‪‬ﻣ ﹶﻘ ‪‬ﺮ ﺍﹾﻟ ِﻔ ﹾﻜ ِﺮ ﻓِﻲ ﺁﹶﻟﺎ ِﺀ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭ‪‬ﺍﹾﻟ‪‬ﺒﺼ‪‬ـ ‪‬ﺮ‬ ‫ﺼ ‪‬ﺮ ﺑِـ )ﻓِﻲ( ﺍﻟ ﱠﻈ ‪‬ﺮِﻓ‪‬ﻴ ِﺔ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬‫ﺺ ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬ ‫‪‬ﺧ ‪‬‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬ﺰﻟﹶـ ِﺔ‬‫ﻂ ﺁﻳ‪‬ﺎ ِ‬‫ﺤﱡ‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ‪‬ﻣ ‪‬‬
‫ﻕ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧ ﹸﻔﺲِ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺕ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﺼ‪‬ﻮ‪‬ﺑ ِﺔ ﺍﹾﻟﻤ‪‬ﺒﺜﹸﻮﹶﺛ ِﺔ ﻓِﻲ ﺍﻟﹾﺂﻓﹶﺎ ِ‬
‫ﺡ ﺍﻟ‪‬ﻨ ﹶﻈ ِﺮ ﻓِﻲ ﺁﻳ‪‬ﺎ ِ‬ ‫‪‬ﻣﺴ‪‬ﺎ ِﺭ ‪‬‬
‫ﺼ ِﺮ ِﻩ ‪‬ﻭ ‪‬ﺳ ‪‬ﻤ ِﻌ ِﻪ ِﺇﻟﹶﻰ‬
‫ﺸﻤ‪‬ﺎ ﹶﻝ ‪‬ﺧﺼ‪‬ﺎ ﺑِـ ) ‪‬ﻋ ‪‬ﻦ( ِﻟ ﹾﻠﺈِﻳﺬﹶﺍ ِﻥ ِﺑ‪‬ﺘﺠ‪‬ﺎ ‪‬ﻭ ِﺯ ﺍﹾﻟﹶﺄ‪‬ﻧﻮ‪‬ﺍﺭِ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ﹾﻠِﺒ ِﻪ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍﻟ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧِﺒﻴ‪‬ﺎﺀِ ﺍﻟﱠﻠﻪِ‪ ،‬ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ِﻤ ‪‬‬
‫ﻒ ِﻣ ‪‬ﻦ ﺍﹾﻟﺠ‪‬ﺎ ‪‬ﺭ ِﺓ ِﻟ‪‬ﺘﺸ‪‬ـ ‪‬ﻤ ﹶﻞ ﺍﺳ‪‬ـِﺘﻨ‪‬ﺎ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ‬‫ﺖ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﻡ ‪‬ﻭ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺤ ‪‬‬
‫ﻕ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺖ ﹶﻓ ‪‬ﻮ ‪‬‬‫‪‬ﻣﻦ‪ ‬ﻋ ‪‬ﻦ ‪‬ﻳﻤِﻴِﻨ ِﻪ ‪‬ﻭ ِﺷﻤ‪‬ﺎِﻟ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺗﺒ‪‬ﺎ ِﻋﻪِ‪ ،‬ﻭ ‪‬ﻋ ِﺰﹶﻟ ‪‬‬
‫‪٣٢٩‬‬
‫ﻚ‪ .‬ﺍﻫـ‪.‬‬ ‫ﺨ ﹾﻠﻖِ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ﹶﻞ ِﺑ ﹶﻘ ‪‬ﻮِﻟ ِﻪ‪ ") :‬ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﻟِﻲ ﻧ‪‬ﻮﺭ‪‬ﺍ "( ‪ :‬ﹶﻓ ﹾﺬﹶﻟ ﹶﻜ ﹰﺔ ِﻟ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻭِﺇﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ ‪‬ﻣﻌ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫* 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 ﺧﻔﻴ‪‬ﺎ 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 ﺃﻳﻀ‪‬ﺎ ﻧﻔﺨﻪ ﺩﺍﻓﻌ‪‬ﺎ 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(‪.‬‬

‫‪ - ٣٢٩‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(٩٠٥ /٣‬‬

‫‪٢١٥‬‬
‫* ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳﺮﺍﺻﺪ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺟﻞ ﻟﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪) :‬ﻛﺮﺍﻫﻴﺔ ﺃﻥ ﻳﺮﻯ ﺃﱐ‬
‫ﻛﻨﺖ ﺃﺗﻘﻴﻪ( ﺃﻱ ﺃﺭﺻﺪﻩ ﻭﺃﺭﺍﻋﻴﻪ‪.‬‬
‫* ﻭﻓﻴﻪ ﺃﻳﻀ‪‬ﺎ 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
‫ﻧﻮﺭ‪‬ﺍ‪ ،‬ﻭﰲ ﺑﺼﺮﻩ ﻧﻮﺭ‪‬ﺍ‪ ،‬ﻭﰲ ﲰﻌﻪ ﻧﻮﺭ‪‬ﺍ‪ ،‬ﻭﺃﻣﺎﻣﻪ ﻧﻮﺭ‪‬ﺍ‪ ،‬ﻭﰲ ﻟﺴﺎﻧﻪ ﻧﻮﺭ‪‬ﺍ‪ ،‬ﻭﻣﻦ ﺧﻠﻔﻪ ﻧﻮﺭ‪‬ﺍ‪.‬‬
‫ﰒ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ‪) :‬ﻭﺍﺟﻌﻞ ﱄ ﻧﻮﺭ‪‬ﺍ ‪ -‬ﺃﻭ‪ :‬ﺯﺩﱐ ﻧﻮﺭ‪‬ﺍ( ﻳﻌﲏ ‪ -  -‬ﺃﻧﻪ ﳌﺎ ﻃﻠﺐ ﻟﻜﻞ ﺣﺎﺳـﺔ ﻣـﻦ‬
‫ﺣﻮﺍﺳﻪ ﻭﺟﻬﺔ ﻣﻦ ﺟﻬﺎﺗﻪ ﻧﻮﺭ‪‬ﺍ 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 ﻧﻮﺭ‪‬ﺍ( ﺃﻱ ﻻ ﻳﻨﺴﻠﺐ ﻣـﲏ ﻭﻻ‬
‫ﻳﱰﻉ ﻋﲏ‪ ،‬ﰒ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ‪) :‬ﻭﺯﺩﱐ ﻧﻮﺭ‪‬ﺍ(‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺃﺷﺒﻊ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﺩﺭﻙ ﺑـﻪ ﻣﻌﺮﻓﺘـﻚ‬
‫‪٣٣٠‬‬
‫ﻭﻣﻌﺎﱐ ﻛﻼﻣﻚ ﻭﺃﺳﺮﺍﺭ ﺗﺴﺒﻴﺤﻚ‪.‬‬
‫ﺼ ‪‬ﺪﻗﹶﺔ ‪ ،‬ﻭﻫ‪‬ﻮ ﻣ‪‬ﺤﻤ‪‬ﻮﻝ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘ ﹶﻄﻮ‪‬ﻉ ‪،‬‬
‫ﻭﻓِﻲ ‪‬ﺣﺪِﻳﺚ ﺍﺑﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ﻣِ ‪‬ﻦ ﺍﻟﻔﹶﻮﺍﺋِﺪ ﺟ‪‬ﻮﺍﺯ ﺇِﻋﻄﺎﺀ ‪‬ﺑﻨِﻲ ﻫﺎﺷِﻢ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻚ‪.‬‬
‫ﺤ ﹼﻞ ﹶﻟ ‪‬ﻪ ﺃﹶﺧﺬ ﹶﺫِﻟ ‪‬‬
‫ﻭﻳ‪‬ﺤ‪‬ﺘﻤ‪‬ﻞ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻥ ﺇِﻋﻄﺎ ‪‬ﺅ ‪‬ﻩ ﺍﻟ ‪‬ﻌﺒ‪‬ﺎﺱ ِﻟ‪‬ﻴﺘ‪‬ﻮﻟﱠﻰ ﺻ‪‬ﺮﻓﻪ ﻓِﻲ ﻣ‪‬ﺼﺎﻟِﺢ ﻏﹶﲑﻩ ِﻣﻤ‪‬ﻦ ‪‬ﻳ ِ‬
‫ﻭﻓِﻴ ِﻪ ﺟ‪‬ﻮﺍﺯ ﺗ‪‬ﻘﺎﺿِﻲ ﺍﻟﻮﻋﺪ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﻣ‪‬ﻦ ﻭ ‪‬ﻋ ‪‬ﺪ ِﺑ ِﻪ ﻣ‪‬ﻘﻄﹸﻮﻋ‪‬ﺎ ﺑِﻮﻓﺎِﺋ ِﻪ‪.‬‬
‫ﺼﻐِ ِﲑ ﻭﺍﻟ ﹶﻘﺮِﻳﺐ ﻭﺍﻟﻀ‪‬ﻴﻒ ‪ ،‬ﻭﺣ‪‬ﺴﻦ ﺍﳌﹸﻌﺎ ‪‬ﺷﺮ‪‬ﺓ ِﻟﻸَﻫ ِﻞ ‪ ،‬ﻭﺍﻟ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﻠﹶـﻰ ﻣ‪‬ـﻦ ﻳ‪‬ـﺆﺛِﺮ ﺩ‪‬ﻭﺍﻡ‬ ‫ﻭﻓِﻴ ِﻪ ﺍﳌﹸﻼ ﹶﻃﻔﹶﺔ ﺑِﺎﻟ ‪‬‬
‫ﺍﻻﻧﻘِﺒﺎﺽ‪.‬‬
‫ﺼﻐِﲑ ﻋِﻨﺪ ﻣ‪‬ﺤﺮ‪‬ﻣﻪ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ﺯ‪‬ﻭﺟﻬﺎ ﻋِﻨﺪﻫﺎ ‪ ،‬ﻭﺟ‪‬ﻮﺍﺯ ﺍﻻﺿﻄِﺠﺎﻉ ‪‬ﻣ ‪‬ﻊ ﺍﳌﹶـﺮﺃﹶﺓ ﺍﳊـﺎﺋِﺾ ‪،‬‬ ‫ﻭﻓِﻴ ِﻪ ‪‬ﻣﺒِﻴﺖ ﺍﻟ ‪‬‬
‫ﺼﻐِﲑ ﻭﺇِﻥ ﻛﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻤ‪‬ﻴﺰ‪‬ﺍ ﺑ‪‬ﻞ ﻣ‪‬ﺮﺍ ِﻫﻘﹰﺎ‪.‬‬ ‫ﻚ ِﺑﺤ‪‬ﻀ ‪‬ﺮ ِﺓ ﺍﻟ ‪‬‬
‫ﻭﺗ‪‬ﺮﻙ ﺍﻻﺣﺘِﺸﺎﻡ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺴ ِﻪ ﻭﺇِﻳﻘﺎﻇﻪ‪.‬‬ ‫ﺼِﺒ ‪‬ﻲ ﻭﺟ‪‬ﻮﺍﺯ ﻓﹶﺘﻞ ﹸﺃﺫﹸﻧﻪ ِﻟﺘ‪‬ﺄﻧِﻴ ِ‬‫ﺻﺤ‪‬ﺔ ﺻ‪‬ﻼﺓ ﺍﻟ ‪‬‬‫ﻭﻓِﻴ ِﻪ ِ‬
‫ﻭﻗﹶﺪ ﻗِﻴ ﹶﻞ ‪ِ :‬ﺇ ﱠﻥ ﺍ ﹸﳌ‪‬ﺘ ‪‬ﻌﻠﱢﻢ ﺇِﺫ ‪‬ﺗﻌ‪‬ﻮ ِﻫ ‪‬ﺪ ِﺑﻔﹶﺘ ِﻞ ﹸﺃﺫﹸﻧﻪ ﻛﺎ ﹶﻥ ﺃﹶﺫﻛﹶﻰ ِﻟﻔﹶﻬ ِﻤ ِﻪ ﻭﻓِﻴ ِﻪ ﺣ‪‬ﻤﻞ ﺃﹶﻓﻌﺎﻟﻪ  ‪‬ﻋﻠﹶﻰ ﺍﻻﻗﺘِـﺪﺍﺀ ﺑِـ ِﻪ‬
‫ﻭﻣ‪‬ﺸﺮ‪‬ﻭ ِﻋﻴ‪‬ﺔ ﺍﻟ‪‬ﺘ‪‬ﻨﻔﱡﻞ ﺑ‪‬ﲔ ﺍﳌﹶﻐﺮِﺏ ﻭﺍﻟﻌِﺸﺎﺀ ‪ ،‬ﻭﻓﹶﻀﻞ ﺻ‪‬ﻼﺓ ﺍﻟﻠﱠﻴﻞ ﻭﻻ ِﺳﻴ‪‬ﻤﺎ ﻓِﻲ ﺍﻟﻨ‪‬ﺼﻒ ﺍﻟﺜﹼـﺎﻧِﻲ ‪ ،‬ﻭﺍﻟﺒ‪‬ـﺪﺍﺀَﺓ‬
‫ﺑِﺎﻟﺴ‪‬ﻮﺍ ِﻙ ﻭﺍﺳﺘِﺤﺒﺎﺑﻪ ﻋِﻨﺪ ﹸﻛ ﹼﻞ ‪‬ﻭﺿ‪‬ﻮﺀ ﻭﻋِﻨﺪ ﹸﻛ ﹼﻞ ﺻ‪‬ﻼﺓ ‪ ،‬ﻭﺗِﻼﻭﺓ ﺁﺧِﺮ ﺁﻝ ﻋِﻤﺮﺍﻥ ﻋِﻨﺪ ﺍﻟﻘِﻴﺎﻡ ِﺇﻟﹶﻰ ﺻ‪‬ـﻼﺓ‬
‫ﺐ‪.‬‬
‫ﺠ‪‬ﻨ ِ‬
‫ﺍﻟﻠﱠﻴﻞ ‪ ،‬ﻭﺍﺳﺘِﺤﺒﺎﺏ ﻏﹶﺴﻞ ﺍﻟﻮﺟﻪ ﻭﺍﻟ‪‬ﻴﺪ‪‬ﻳ ِﻦ ِﻟﻤ‪‬ﻦ ﺃﹶﺭﺍ ‪‬ﺩ ﺍﻟﻨ‪‬ﻮﻡ ﻭﻫ‪‬ﻮ ﻣ‪‬ﺤﺪِﺙ ‪ ،‬ﻭﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻪ ﺍﳌﹸﺮﺍﺩ ﺑِﺎﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ﻟِﻠ ‪‬‬

‫‪ - ٣٣٠‬ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﻣﻌﺎﱐ ﺍﻟﺼﺤﺎﺡ )‪(٣٦ /٣‬‬

‫‪٢١٦‬‬
‫ﻭﻓِﻴ ِﻪ ﺟ‪‬ﻮﺍﺯ ﺍﻻﻏﺘِﺮﺍﻑ ِﻣ ‪‬ﻦ ﺍﳌﺎﺀ ﺍﻟ ﹶﻘﻠِﻴﻞ َﻷ ﱠﻥ ﺍﻹِﻧﺎﺀ ﺍﳌﹶﺬﻛﹸﻮﺭ ﻛﺎ ﹶﻥ ﻗﹶﺼﻌ‪‬ﺔ ﺃﹶﻭ ﺻ‪‬ﺤﻔﹶﺔ ‪ ،‬ﻭﺍﺳﺘِﺤﺒﺎﺏ ﺍﻟﺘ‪‬ﻘﻠِﻴﻞ ِﻣ ‪‬ﻦ‬
‫ﺴﻤ‪‬ﺮ ﻓِـﻲ‬ ‫ﺼ ﹶﻔ ِﺔ ﻛﹶﻤﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﻓِﻲ ﺑﺎﺏ ﺍﻟ ‪‬‬
‫ﺍﳌﺎﺀ ﻓِﻲ ﺍﻟﺘ‪‬ﻄﻬِﲑ ‪‬ﻣ ‪‬ﻊ ‪‬ﺣﺼ‪‬ﻮﻝ ﺍﻹِﺳﺒﺎﻍ ‪ ،‬ﻭﺟ‪‬ﻮﺍﺯ ﺍﻟﺘ‪‬ﺼﻐِﲑ ﻭﺍﻟﺬﱢﻛﺮ ﺑِﺎﻟ ‪‬‬
‫ﺚ ﻗﺎ ﹶﻝ ‪" :‬ﻧﺎ ‪‬ﻡ ﺍﻟ ‪‬ﻐﻠﹶﻴﻢ" ‪ ،‬ﻭﺑ‪‬ﻴﺎﻥ ﻓﹶﻀﻞ ﺍﺑﻦ ‪‬ﻋﺒ‪‬ﺎﺱ ﻭﹸﻗﻮ‪‬ﺓ ﻓﹶﻬﻤﻪ ﻭﺣِﺮﺻﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬ﻌﻠﱡﻢ ﺃﹶﻣـﺮ ﺍﻟـﺪ‪‬ﻳﻦ‬ ‫ﺍﻟﻌِﻠﻢ ﺣ‪‬ﻴ ﹸ‬
‫ﻚ‪.‬‬
‫ﻭﺣ‪‬ﺴﻦ ‪‬ﺗﹶﺄﺗ‪‬ﻴﻪ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺤﻀ‪‬ﻮ ِﺭ ﻭﻗﺖ ﺍﻟﺼ‪‬ﻼﺓ ‪ ،‬ﻭﺍﺳﺘِﺪﻋﺎ ‪‬ﺅ ‪‬ﻩ ﻟﹶﻬـﺎ ‪،‬‬ ‫ﺠ ِﺪ ‪ ،‬ﻭﺇِﻋﻼﻡ ﺍ ﹸﳌ ‪‬ﺆﺫﱢﻥ ﺍﻹِﻣﺎﻡ ِﺑ ‪‬‬
‫ﻭﻓِﻴ ِﻪ ﺍﺗ‪‬ﺨﺎﺫ ‪‬ﻣ ‪‬ﺆﺫﱢﻥ ﺭﺍﺗِﺐ ﻟِﻠﻤ‪‬ﺴ ِ‬
‫ﻚ ﻛﹶﻤﺎ ‪‬ﺳﻴ‪‬ﺄﺗِﻲ ﺍﻟﺒ‪‬ﺤﺚ ﻓِﻴ ِﻪ ﻓِﻲ ﺃﹶﻭﺍﺧِﺮ ﻛِﺘﺎﺏ ﺍﻟﺼ‪‬ﻼﺓ‪.‬‬ ‫ﻭﺍﻻﺳﺘِﻌﺎﻧ‪‬ﺔ ﺑِﺎﻟ‪‬ﻴ ِﺪ ﻓِﻲ ﺍﻟﺼ‪‬ﻼﺓ ﻭﺗ‪‬ﻜﺮﺍﺭ ﹶﺫِﻟ ‪‬‬
‫ﻭﻓِﻴ ِﻪ ﻣ‪‬ﺸﺮ‪‬ﻭ ِﻋﻴ‪‬ﺔ ﺍﳉﹶﻤﺎﻋ‪‬ﺔ ﻓِﻲ ﺍﻟﻨ‪‬ﺎِﻓﻠﹶﺔ ‪ ،‬ﻭﺍﻻِﺋﺘِﻤﺎ ‪‬ﻡ ِﺑﻤ‪‬ﻦ ﻟﹶﻢ ﻳ‪‬ﻨ ِﻮ ﺍﻹِﻣﺎﻣ‪‬ﺔ ‪ ،‬ﻭﺑ‪‬ﻴﺎﻥ ﻣ‪‬ﻮﻗِﻒ ﺍﻹِﻣﺎﻡ ﻭﺍﳌﹶﺄﻣ‪‬ﻮﻡ ‪ ،‬ﻭﻗﹶﺪ‬
‫ﻚ ﻓِﻲ ﺃﹶﺑﻮﺍﺏ ﺍﻹِﻣﺎﻣ‪‬ﺔ ﻭﺍﷲ ﺍﳌﹸﺴﺘ‪‬ﻌﺎﻥ‪.‬‬ ‫‪‬ﺗﻘﹶ ‪‬ﺪ ‪‬ﻡ ﹸﻛ ﹼﻞ ﹶﺫِﻟ ‪‬‬
‫ﻭﺍﺳ‪‬ﺘ ِﺪ ﱠﻝ ِﺑ ِﻪ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻷَﺣﺎﺩِﻳﺚ ﺍﻟﻮﺍ ِﺭﺩ‪‬ﺓ ﻓِﻲ ﻛﹶﺮﺍ ِﻫﻴ‪‬ﺔ ﺍﻟﻘﹸﺮﺁﻥ ‪‬ﻋﻠﹶﻰ ﻏﹶﲑ ﻭ‪‬ﺿ‪‬ﻮﺀ ﻟﹶﻴﺴ‪‬ﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﻌﻤ‪‬ـﻮﻡ ﻓِـﻲ‬
‫ﺐ ِﺑﹶﺄ ﱠﻥ ﻧ‪‬ﻮﻣﻪ ﻛﺎ ﹶﻥ ﻻ ﻳ‪‬ﻨﻘﹸﺾ ‪‬ﻭﺿ‪‬ﻮ َﺀ ‪‬ﻩ ﻓﹶﻼ ‪‬ﻳِﺘ ‪‬ﻢ ﺍﻻﺳﺘِﺪﻻﻝ ِﺑﻪِ ِﺇ ﱠﻻ ﺃﹶﻥ ﻳ‪‬ﺜﺒ‪‬ﺖ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶـ ‪‬ﺮﹶﺃ‬
‫‪‬ﺟﻤِﻴﻊ ﺍﻷَﺣﻮﺍﻝ ‪ ،‬ﻭﹸﺃﺟِﻴ ‪‬‬
‫‪٣٣١‬‬
‫ﺍﻵﻳﺎﺕ ﺑ‪‬ﲔ ﻗﹶﻀﺎﺀ ﺍﳊﺎﺟ‪‬ﺔ ﻭﺍﻟ ‪‬ﻮﺿ‪‬ﻮﺀ ﻭﺍﷲ ﺃﹶﻋﻠﹶﻢ ‪.‬‬
‫ـــــــــــــــ‬
‫ﺍﳊﺪﻳﺚ ﺍﻷﺭﺑﻌﻮﻥ‪:‬ﺩﺭﺟﺔ ﺍ‪‬ﺎﻫﺪ ﰲ ﺍﳉﻨﺔ‬
‫ﻼﺓﹶ‪،‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » :‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭِﺑ ‪‬ﺮﺳ‪‬ﻮِﻟﻪِ‪ ،‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟﺼ‪‬ـ ﹶ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺿ ِﻪ ﺍﱠﻟﺘِﻲ ‪‬ﻭﻟِـ ‪‬ﺪ‬ ‫ﺲ ﻓِﻲ ﹶﺃ ‪‬ﺭ ِ‬ ‫ﳉ‪‬ﻨﺔﹶ‪ ،‬ﺟ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺟﻠﹶ ‪‬‬ ‫ﻭ‪‬ﺻ‪‬ﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﺣﻘ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺧﹶﻠ ‪‬ﻪ ﺍ ﹶ‬
‫ﳉ‪‬ﻨ ِﺔ ﻣِﺎﹶﺋ ﹶﺔ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟﺔٍ‪ ،‬ﹶﺃ ‪‬ﻋ ‪‬ﺪﻫ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬ﻤﺠ‪‬ﺎ ِﻫﺪِﻳ ‪‬ﻦ‬
‫ﺸ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎﺱ‪‬؟ ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇ ﱠﻥ ﻓِﻲ ﺍ ﹶ‬ ‫ﻼ ‪‬ﻧ‪‬ﺒ ‪‬‬‫ﻓِﻴﻬ‪‬ﺎ«‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ﺎ ﺭ‪‬ﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ‪ ،‬ﹶﺃﹶﻓ ﹶ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍ َﻷ ‪‬ﺭﺽِ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺳﹶﺄﹾﻟ‪‬ﺘ ‪‬ﻢ ﺍﻟﱠﻠﻪ‪ ،‬ﻓﹶﺎ ‪‬ﺳﹶﺄﻟﹸﻮ ‪‬ﻩ ﺍﻟ ِﻔ ‪‬ﺮ ‪‬ﺩ ‪‬ﻭﺱ‪ ،‬ﹶﻓِﺈﻧ‪‬ـ ‪‬ﻪ‬ ‫ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠﻪِ‪ ،‬ﻣ‪‬ﺎ ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﺟ‪‬ﺘ‪‬ﻴ ِﻦ ﹶﻛﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﳉ‪‬ﻨ ِﺔ«‪. ٣٣٢‬‬ ‫ﺠ ‪‬ﺮ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺍ ﹶ‬‫ﺵ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦِ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺗ ﹶﻔ ‪‬‬
‫ﳉ‪‬ﻨ ِﺔ ‪ -‬ﹸﺃﺭ‪‬ﺍ ‪‬ﻩ ‪ -‬ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻪ ‪‬ﻋﺮ‪ ‬‬‫ﳉ‪‬ﻨ ِ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 ﺍﻟ‪‬ﻨﻬ‪‬ﺎﺭِ‪،‬‬
‫ﻂ ﻳ‪ ‬ﺪ ‪‬ﻩ ﺑِﺎﻟﱠﻠ‪‬ﻴ ِﻞ ِﻟ‪‬ﻴﺘ‪‬ﻮ ‪‬‬
‫ﺴﹸ‬ ‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻳ‪‬ﺒ ‪‬‬‫ﺍﻟﻠﻴﻞ ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ِ» :‬ﺇ ﱠﻥ ﺍ َ‬
‫‪٣٣٣‬‬
‫ﺲ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬ﻐ ِﺮِﺑﻬ‪‬ﺎ«‬
‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺏ ‪‬ﻣﺴِﻲ ُﺀ ﺍﻟﱠﻠ‪‬ﻴﻞِ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﹸﻠ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﻂ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ﺑِﺎﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ِﻟ‪‬ﻴﺘ‪‬ﻮ ‪‬‬
‫ﺴﹸ‬
‫‪‬ﻭ‪‬ﻳ‪‬ﺒ ‪‬‬

‫‪ - 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 ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ ":‬ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ :‬ﻳ‪‬ـﺎ‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟﻚٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﺎﹰ‪ ،‬ﻓﻌﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺖ‬
‫ﻚ ‪‬ﻭﻟﹶﺎ ﹸﺃﺑ‪‬ﺎﻟِﻲ‪ ،‬ﻳ‪‬ﺎ ﺍﺑ‪‬ـ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﻟﹶـ ‪‬ﻮ ‪‬ﺑﹶﻠﻐ‪‬ـ ‪‬‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ‪‬‬ ‫ﺕ ﹶﻟ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ‪‬ﺗﻨِﻲ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ‪‬ﻮ‪‬ﺗﻨِﻲ ﹶﻏ ﹶﻔ ‪‬ﺮ ‪‬‬ ‫ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ِﺇ‪‬ﻧ ‪‬‬
‫ﺽ‬
‫ﺏ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻚ ﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘﻨِﻲ ِﺑﻘﹸـﺮ‪‬ﺍ ِ‬
‫ﺕ ﹶﻟﻚ‪ ،‬ﻭﻟﹶﺎ ﹸﺃﺑ‪‬ﺎﻟِﻲ‪ ،‬ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ِﺇ‪‬ﻧ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ‪‬ﺗﻨِﻲ ﹶﻏ ﹶﻔﺮ‪ ‬‬
‫ﻚ ‪‬ﻋﻨ‪‬ﺎ ﹶﻥ ﺍﻟ ‪‬‬ ‫ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ‪‬‬
‫ﻚ ِﺑ ﹸﻘﺮ‪‬ﺍِﺑﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹰﺓ "‪.٣٣٤‬‬
‫ﺸ ِﺮﻙ‪ ‬ﺑِﻲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻟﹶﺄ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬‬ ‫‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ﹸﺛ ‪‬ﻢ ﹶﻟﻘِﻴ‪‬ﺘﻨِﻲ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﻭﻟﻮ ﻗﺘﻠﺖ ﻣﺎﺋﺔ ﻧﻔﺲ ﻣﻌﺼﻮﻣﺔ ﰒ ﺭﺣﻠﺖ ﺇﱃ ﺍﷲ ﺳﻴﻔﺮﺡ ﻟﻚ ﻭﻳﺄﰐ ﺇﻟﻴﻚ ﺃﺷﺪ ﳑﺎ ﺗﺄﰐ ﺇﻟﻴﻪ‪،٣٣٥‬‬
‫ﻒ ِﺑ ‪‬ﺮ ِﻛ‪‬ﻴ ٍﺔ ﹶﻗ ‪‬ﺪ ﻛﹶﺎ ‪‬ﺩ ‪‬ﻳ ﹾﻘ‪‬ﺘﹸﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻌ ﹶﻄﺶ‪ِ ،‬ﺇ ﹾﺫ ‪‬ﺭﹶﺃ‪‬ﺗ ‪‬ﻪ‬
‫ﺐ ‪‬ﻳﻄِﻴ ‪‬‬ ‫ﷲ  ‪» :‬ﺑ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ﹶﻛ ﹾﻠ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪٣٣٦‬‬
‫ﺴ ﹶﻘ‪‬ﺘ ‪‬ﻪ ِﺇﻳ‪‬ﺎﻩ‪ ،‬ﹶﻓ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻬ‪‬ﺎ ِﺑ ِﻪ«‬
‫ﺖ ﹶﻟ ‪‬ﻪ ِﺑﻪِ‪ ،‬ﹶﻓ ‪‬‬
‫ﺖ ﻣ‪‬ﻮﹶﻗﻬ‪‬ﺎ‪ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹶﻘ ‪‬‬
‫‪‬ﺑ ِﻐ ‪‬ﻲ ِﻣ ‪‬ﻦ ‪‬ﺑﻐ‪‬ﺎﻳ‪‬ﺎ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ﹶﻓ‪‬ﻨ ‪‬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 :‬ﻭ‪‬ﺍ ِ‬ ‫ﷲ ‪ ،-  -‬ﺣ ‪‬ﺪ ﹶ‬ ‫ﻋﻨﻪ‪ ،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺟ‪‬ﻨ ‪‬ﺪﺏٍ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻚ "‪.٣٣٨‬‬ ‫ﺖ ‪‬ﻋ ‪‬ﻤﹶﻠ ‪‬‬‫ﺕ ِﻟ ﹸﻔﻠﹶﺎﻥٍ‪ ،‬ﻭﹶﺃ ‪‬ﺣ‪‬ﺒ ﹾﻄ ‪‬‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﻳ‪‬ﺘﹶﺄﻟﱠﻰ ‪‬ﻋﹶﻠ ‪‬ﻲ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹶﺃ ﹾﻏ ِﻔ ‪‬ﺮ ِﻟ ﹸﻔﻠﹶﺎﻥٍ‪ ،‬ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ ﹶﻏ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺍﻓﺘﺤﻮﺍ ﺍﻷﺑﻮﺍﺏ ﻭﻻ ﺗﻀﻴﻘﻮﺍ ﻭﺍﺳﻌﹰﺎ ﻓﺮﺑﻜﻢ ﻭﺍﺳﻊ ﻋﻠﻴﻢ‪ ،‬ﻭﺍﻧﺜﺮﻭﺍ ﻟﻠﺨﻠﻖ ﻋﻨﺎﻭﻳﻦ ﺍﻟﺮﲪﺔ ﻓﻜﺘﺎﺏ ﺭﺑﻜـﻢ‬
‫ﻋﻨﻮﺍﻧﻪ‪) :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮ‪‬ﲪﻦ ﺍﻟﺮ‪‬ﺣﻴﻢ(‪ ،‬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 ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ـﺎ‬
‫ﺱ ‪‬ﺭ ِ‬
‫ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻓﻘﻮﻟﻮﺍ‪) :‬ﺃﻓﻠﺢ ﻭﺩﺧﻞ ﺍﳉﻨ‪‬ﺔ ﺇﻥ ﺻﺪﻕ(‪ .‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬

‫]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 ﹾﻔﺴ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬‬
‫ﺴ ِﻌ ‪‬‬ ‫ﺴ ‪‬ﻌ ﹰﺔ ‪‬ﻭِﺗ ‪‬‬
‫ﷲ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻛﹶﺎ ﹶﻥ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﻗ‪‬ﺘ ﹶﻞ ِﺗ ‪‬‬ ‫ﺨ ‪‬ﺪ ِﺭﻱ‪ ،‬ﹶﺃ ﱠﻥ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬ ‫‪ - ٣٣٥‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﲔ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮ‪‬ﺑﺔٍ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻟﹶﺎ‪ ،‬ﹶﻓ ﹶﻘ‪‬ﺘﹶﻠﻪ‪ ،‬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 ﺭ‪‬ﺍ ِﻫﺐٍ‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻗ‪‬ﺘ ﹶﻞ ِﺗ ‪‬‬ ‫ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺽ‬
‫ﺽ ﹶﻓ ‪‬ﺪ ﱠﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻋ‪‬ﺎِﻟﻢٍ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻗ‪‬ﺘ ﹶﻞ ﻣِﺎﹶﺋ ﹶﺔ ‪‬ﻧ ﹾﻔﺲٍ‪ ،‬ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮ‪‬ﺑﺔٍ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﻌﻢ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺤ‪‬ﻮ ﹸﻝ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮ‪‬ﺑﺔِ؟ ﺍ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺭ ِ‬ ‫ﹶﺃ ‪‬ﻫﻞِ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻒ ﺍﻟ ﱠﻄ ِﺮﻳ ‪‬ﻖ ﹶﺃﺗ‪‬ـﺎ ‪‬ﻩ‬
‫ﺼ ‪‬‬ ‫ﺽ ‪‬ﺳ ‪‬ﻮﺀٍ‪ ،‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﻧ ‪‬‬ ‫ﺿﻚ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬‬ ‫ﷲ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬﻢ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﺮ ِﺟ ‪‬ﻊ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺭ ِ‬ ‫ﷲ ﻓﹶﺎ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ َ‬ ‫ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪ ،‬ﹶﻓِﺈ ﱠﻥ ِﺑﻬ‪‬ﺎ ﹸﺃﻧ‪‬ﺎﺳ‪‬ﺎ ﻳ‪ ‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﺍ َ‬
‫ﺏ‪:‬‬‫ﺖ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫ﺖ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ‪ :‬ﺟ‪‬ﺎ َﺀ ﺗ‪‬ﺎِﺋﺒ‪‬ﺎ ‪‬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 ‪‬ﺧ‪‬ﺘﺼ‪ ‬ﻤ ‪‬‬
‫ﺿ‪‬ﻴﻦِ‪ ،‬ﹶﻓِﺈﻟﹶﻰ ﺃﹶ‪‬ﻳِﺘ ِﻬﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ﹶﻓﻬ‪‬ـ ‪‬ﻮ ﻟﹶـﻪ‪،‬‬ ‫ﺠ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻢ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻗِﻴﺴ‪‬ﻮﺍ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﻚ ﻓِﻲ ﺻ‪‬ﻮﺭ‪ِ ‬ﺓ ﺁ ‪‬ﺩ ِﻣﻲ‪ ،‬ﹶﻓ ‪‬‬ ‫ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﹶﻗﻂﱡ‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣﹶﻠ ‪‬‬
‫ﺼ ‪‬ﺪ ِﺭ ِﻩ‬
‫ﺕ ‪‬ﻧﺄﹶﻯ ِﺑ ‪‬‬
‫ﺴ ‪‬ﻦ ﹸﺫ ِﻛ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟﻤ‪‬ﺎ ﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺤ‪‬‬‫ﻀ‪‬ﺘ ‪‬ﻪ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ "‪،‬ﻗﹶﺎ ﹶﻝ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹸﺓ‪ :‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﺽ ﺍﻟﱠﺘِﻲ ﹶﺃﺭ‪‬ﺍﺩ‪ ،‬ﹶﻓ ﹶﻘ‪‬ﺒ ‪‬‬
‫ﹶﻓﻘﹶﺎﺳ‪‬ﻮ ‪‬ﻩ ﹶﻓ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭ ‪‬ﻩ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ِ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
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‫ﺥ ‪‬ﺑ ِﻌ ‪‬ﲑ ‪‬ﻩ ‪‬ﻋﻠﹶـﻰ ﺑ‪‬ـﺎ ِ‬ ‫ﺿﻤ‪‬ﺎ ‪‬ﻡ ‪‬ﺑ ‪‬ﻦ ﹶﺛ ‪‬ﻌﹶﻠ‪‬ﺒ ﹶﺔ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﹶﻓﻘﹶ ِﺪ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﻓﹶﺄﻧ‪‬ﺎ ‪‬‬
‫ﺚ ‪‬ﺑﻨ‪‬ﻮ ‪‬ﺳ ‪‬ﻌ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺑ ﹾﻜ ٍﺮ ِ‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﺑ ‪‬ﻌ ﹶ‬
‫ﺻﺤ‪‬ﺎِﺑﻪِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﺃ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﺍ‪‬ﺑ ‪‬ﻦ‬‫ﺲ ‪‬ﻣ ‪‬ﻊ ﹶﺃ ‪‬‬ ‫ﺠ ِﺪ ‪‬ﺟﺎِﻟ ‪‬‬ ‫ﺴِ‬
‫ﺠ ِﺪ ﻓﹶ ‪‬ﻌ ﹶﻘﹶﻠﻪ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺴِ‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪،‬‬ ‫ﺤ ‪‬ﻤﺪ‪‬؟ ﻗﹶﺎ ﹶﻝ‪» :‬ﻧ ‪‬ﻌ ‪‬ﻢ« ﻗﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ " :‬ﹶﺃﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠ ِ‬ ‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤ ﱠﻄِﻠ ِ‬
‫ﺴﻚ‪ ،‬ﹶﻓِﺈﻧ‪‬ﻲ 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 ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﻭ ‪‬ﻣ ‪‬ﻐﻠﱢ ﹲ‬
‫ِﺇﻧ‪‬ﻲ ﺳ‪‬ﺎِﺋﹸﻠ ‪‬‬
‫ﻚ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ‬
‫ﺸ ‪‬ﺪ ‪‬ﻙ ﺍﻟﱠﻠﻪ‪ِ ،‬ﺇﹶﻟ ‪‬ﻬﻚ‪ ‬ﻭِﺇﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﹶﻠﻚ‪ ،‬ﻭِﺇﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﻛﹶﺎِﺋﻦ‪ ‬ﺑ ‪‬ﻌ ‪‬ﺪﻙ‪ ،‬ﺁﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌﹶﺜ ‪‬‬ ‫ﻚ« ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﺃ‪‬ﻧ ‪‬‬‫» ‪‬ﺳ ﹾﻞ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺑﺪ‪‬ﺍ ﹶﻟ ‪‬‬
‫ﺸﺪ‪ ‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﹶﻟ ‪‬ﻬﻚ‪ ،‬ﻭِﺇﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﹶﻠﻚ‪ ،‬ﻭِﺇﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﻛﹶﺎِﺋ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻙ‪ ،‬ﺁﻟﻠﱠـ ‪‬ﻪ‬ ‫‪‬ﺭﺳ‪‬ﻮﻟﹰﺎ؟ ﻗﹶﺎ ﹶﻝ‪» :‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ« ‪ ،‬ﹶﻗﺎ ﹶﻝ‪ :‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻧﺨ‪‬ﹶﻠ ‪‬ﻊ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ‪‬ﻭﺛﹶﺎ ﹶﻥ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧﺪ‪‬ﺍ ‪‬ﺩ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﻥﹶ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ‬‫ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻙ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭﻟﹶﺎ ‪‬ﻧ ‪‬‬
‫ﺼﻠﹶﺎﺓﹶ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬ﺰﻛﹶـﺎﺓﹶ‪ ،‬ﻭ‪‬ﺍﻟﺼ‪‬ـﻴ‪‬ﺎﻡ‪ ،‬ﻭ‪‬ﺍﹾﻟﺤ‪‬ـﺞ‪،‬‬ ‫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 ﹶﻓﺮ‪‬ﺍِﺋ ‪‬‬
‫ﺸ ‪‬ﺪ ‪‬ﻩ ﻓِﻲ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﹶﻗ‪‬ﺒﹶﻠﻬ‪‬ﺎ ‪‬ﺣ‪‬ﺘﻰ ِﺇﺫﹶﺍ ﹶﻓ ‪‬ﺮﻍﹶ‪ ،‬ﻗﹶـﺎ ﹶﻝ‪:‬‬ ‫ﻀ ٍﺔ ﹶﻛﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺸ ‪‬ﺪ ‪‬ﻩ ِﻋ‪‬ﻨ ‪‬ﺪ ﹸﻛ ﱢﻞ ﹶﻓﺮِﻳ ‪‬‬ ‫ﺾ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎﻡِ‪ ،‬ﹸﻛﱠﻠﻬ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫‪‬ﻭﹶﻓﺮ‪‬ﺍِﺋ ‪‬‬
‫ﺐ ﻣ‪‬ﺎ ‪‬ﻧ ‪‬ﻬ‪‬ﻴ‪‬ﺘﻨِﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻟﹶـﺎ‬
‫ﻚ ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻭ ‪‬ﺳﹸﺄ ‪‬ﺅﺩ‪‬ﻱ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻔﺮ‪‬ﺍِﺋﺾ‪ ،‬ﻭﹶﺃ ‪‬ﺟ‪‬ﺘِﻨ ‪‬‬ ‫ﹶﻓِﺈﻧ‪‬ﻲ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ﱠﻥ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﻕ ﺫﹸﻭ‬‫ﲔ ‪‬ﻭﻟﱠـﻰ‪ِ» :‬ﺇ ﹾﻥ ‪‬ﻳﺼ‪‬ـ ‪‬ﺪ ‪‬‬ ‫ﻑ ﺭ‪‬ﺍ ِﺟﻌ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺑ ِﻌ ِﲑﻩِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ﺣِـ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﹶﺃﺯِﻳ ‪‬ﺪ ‪‬ﻭﻟﹶﺎ ﹶﺃ‪‬ﻧ ﹸﻘﺺ‪ ،‬ﹸﺛ ‪‬ﻢ ﺍ‪‬ﻧ ‪‬‬
‫ﺿﻤ‪‬ﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﺟ ﹾﻠﺪ‪‬ﺍ ﹶﺃ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ﺫﹶﺍ ﹶﻏﺪِﻳ ‪‬ﺮ‪‬ﺗ‪‬ﻴﻦِ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﻰ ‪‬ﺑ ِﻌ ‪‬ﲑﻩ‪ ،‬ﹶﻓﹶﺄ ﹾﻃﹶﻠ ‪‬ﻖ ِﻋﻘﹶﺎﹶﻟ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﺠ‪‬ﻨ ﹶﺔ« ‪‬ﻭﻛﹶﺎ ﹶﻥ ِ‬ ‫ﺼ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ِﻞ ﺍﹾﻟ ‪‬‬‫ﺍﹾﻟ ‪‬ﻌﻘِﻴ ‪‬‬
‫ﺿﻤ‪‬ﺎﻡ‪،‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﺰ‪‬ﻯ‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻣ ‪‬ﻪ ﻳ‪‬ﺎ ِ‬ ‫ﺐ ﺍﻟﻠﱠﺎ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﹶﻗ ِﺪ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ِﻣﻪِ‪ ،‬ﻓﹶﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻭ ﹸﻝ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﻜﱠﻠ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬‬
‫ﺚ‬
‫ﻀﺮ‪‬ﺍ ِﻥ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ﺎﻥِ‪ِ ،‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻗﹶـ ‪‬ﺪ ‪‬ﺑﻌ‪‬ـ ﹶ‬ ‫ﺠﻨ‪‬ﻮﻥﹶ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﻳﹶﻠ ﹸﻜ ‪‬ﻢ ِﺇ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺠﺬﹶﺍﻡ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍ‪‬ﺗ ِﻖ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮﺹ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ‬
‫‪‬ﺭﺳ‪‬ﻮﻟﹰﺎ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻛﺘ‪‬ﺎﺑ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻨ ﹶﻘ ﹶﺬ ﹸﻛ ‪‬ﻢ ِﺑ ِﻪ ِﻣﻤ‪‬ﺎ ﹸﻛﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻴﻪِ‪ ،‬ﻭِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ﱠﻥ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠﻪ‪ ،‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫ﻚ ﺍﹾﻟﻴ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﻣِـ ‪‬ﻦ‬ ‫ﺴﻰ ﹶﺫﻟِـ ‪‬‬ ‫‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟﻪ‪ ،‬ﻭِﺇﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ ِﺟﹾﺌ‪‬ﺘ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ‪‬ﻩ ِﺑﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭﻧ‪‬ﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬‬
‫ﻀ ﹶﻞ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ :‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ِﺑﻮ‪‬ﺍِﻓ ِﺪ ﹶﻗ ‪‬ﻮ ٍﻡ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﹾﻓ ‪‬‬‫ﺱ ‪‬ﺭ ِ‬‫ﺴِﻠﻤ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺣ‪‬ﺎﺿِ ‪‬ﺮِﺗ ِﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻭﻟﹶﺎ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ِﺇﻟﱠﺎ ‪‬ﻣ ‪‬‬
‫‪٣٣٩‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ «‬‫ﺿﻤ‪‬ﺎ ِﻡ ‪‬ﺑ ِﻦ ﹶﺛ ‪‬ﻌﹶﻠ‪‬ﺒ ﹶﺔ ‪‬ﺭ ِ‬‫ِﻣ ‪‬ﻦ ِ‬
‫ﺖ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ِﺇ ﱠﻥ ‪‬ﺯ ‪‬ﻭﺟِـﻲ‬ ‫ﺤ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺕ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻭ‪‬ﻧ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴﺪٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺟ‪‬ﺎ َﺀ ِ‬
‫ﺠ ِﺮ ‪‬ﺣﺘ‪‬ـﻰ ‪‬ﺗ ﹾﻄﻠﹸـ ‪‬ﻊ‬ ‫ﺻﻠﹶﺎ ﹶﺓ ﺍﹾﻟ ﹶﻔ ‪‬‬‫ﺼﻠﱢﻲ ‪‬‬ ‫ﺻ ‪‬ﻤﺖ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﻀ ِﺮ‪‬ﺑﻨِﻲ ِﺇﺫﹶﺍ ﺻ‪‬ﱠﻠ‪‬ﻴﺖ‪ ،‬ﻭ‪‬ﻳ ﹶﻔ ﱢﻄ ‪‬ﺮﻧِﻲ ِﺇﺫﹶﺍ ‪‬‬ ‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ ﱠﻄ ِﻞ ‪‬ﻳ ‪‬‬‫‪‬‬
‫ﺴﹶﺄﹶﻟ ‪‬ﻪ ‪‬ﻋﻤ‪‬ﺎ ﻗﹶﺎﹶﻟﺖ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻣ‪‬ﺎ ﹶﻗ ‪‬ﻮﹸﻟﻬ‪‬ـﺎ‪ :‬ﻳﻀ‪‬ـ ِﺮ‪‬ﺑﻨِﻲ ِﺇﺫﹶﺍ‬‫ﺻ ﹾﻔﻮ‪‬ﺍ ﹸﻥ ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ‪‬‬ ‫ﺸ ‪‬ﻤﺲ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺖ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻭﹶﺃﻣ‪‬ـﺎ ﹶﻗ ‪‬ﻮﹸﻟﻬ‪‬ـﺎ‪:‬‬ ‫ﺖ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺳ‪‬ﻮ ‪‬ﺭ ﹰﺓ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ ﹶﻟ ﹶﻜ ﹶﻔ ِ‬
‫ﺻﱠﻠ‪‬ﻴﺖ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ ﹾﻘ ‪‬ﺮﹸﺃ ﺳ‪‬ﻮ ‪‬ﺭ‪‬ﺗ‪‬ﻴ ِﻦ ‪‬ﻧ ‪‬ﻬﻴ‪‬ﺘﻬ‪‬ﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻭﹸﻗ ﹾﻠ ‪‬‬
‫‪‬‬
‫ﺻِﺒﺮ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ‪» :‬ﻟﹶـﺎ‬ ‫ﺏ ﹶﻓﻠﹶﺎ ﹶﺃ ‪‬‬‫ﺖ ﹶﻓﺈِ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ﹶﻄِﻠ ‪‬ﻖ ﹶﻓ‪‬ﺘﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺷ‪‬ﺎ ‪‬‬ ‫ﺻ ‪‬ﻤ ‪‬‬ ‫‪‬ﻳ ﹶﻔ ﱢﻄ ‪‬ﺮﻧِﻲ ِﺇﺫﹶﺍ ‪‬‬
‫ﻑ‬
‫ﺖ ﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﺮ ‪‬‬
‫ﺲ ﹶﻓِﺈﻧ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹸﻞ ‪‬ﺑ‪‬ﻴ ٍ‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺻﻠﱢﻲ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﹸﻠ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫‪‬ﺗﺼ‪‬ﻮ ‪‬ﻡ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫ ِﻥ ‪‬ﺯ ‪‬ﻭ ِﺟﻬ‪‬ﺎ« ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ﹶﻗ ‪‬ﻮﹸﻟﻬ‪‬ﺎ‪ِ :‬ﺑﹶﺄﻧ‪‬ﻲ ﻟﹶﺎ ﹸﺃ ‪‬‬
‫ﺼ ﱢﻞ«‪. ٣٤٠‬‬ ‫ﺖ ﹶﻓ ‪‬‬ ‫ﺲ ﻗﹶﺎ ﹶﻝ‪» :‬ﹶﻓِﺈﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﻴ ﹶﻘ ﹾﻈ ‪‬‬
‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﻆ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﹸﻠ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﻴ ِﻘ ﹸ‬
‫ﹶﻟﻨ‪‬ﺎ ﺫﹶﺍ ‪‬ﻙ ﻟﹶﺎ ‪‬ﻧﻜﹶﺎ ‪‬ﺩ ‪‬ﻧ ‪‬‬

‫‪ - ٣٣٩‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ )‪ ( ٤٣٨٠)(٥٥ /٣‬ﺣﺴﻦ‬

‫‪ - ٣٤٠‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ )‪ ( ١٥٩٤)(٦٠٢ /١‬ﺻﺤﻴﺢ‬

‫‪٢١٩‬‬
‫ﺹ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶـﺎ ﹶﻝ‪» :‬ﺍﻟﺮ‪‬ﺍ ِﺣﻤ‪‬ـﻮ ﹶﻥ‬
‫ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﻗﻮﻝ‪) :‬ﻻ ﺣﺮﺝ( ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺴﻤ‪‬ﺎ ِ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 ‪‬ﺣﻤ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻻ ﺗﺸﺪﺩﻭﺍ ﻓﻴﺸﺪﺩ ﺍﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻻ ﺗﻜﺜﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﺘﻔﺘﻨﻮﺍ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﺫ ﻳﺴﻌﻜﻢ ﻣﻌﻬﻢ ﺻﻐﺎﺭ ﺍﳌﻔﺼ‪‬ﻞ‪.‬‬
‫ﰒ ﻣﻦ ﺟﺎﺀﻛﻢ ﻭﻗﺪ ﻋﻠﺖ ﳘﺘﻪ ﳊﻈﺔ ﻓﺎﻫﺪﻭﻩ ﺇﱃ ﺭﺷﺪﻩ‪ ،‬ﻭﻣﻦ ﺟﺎﺀﻛﻢ ﻳﻄﻠﺐ ﻣﻨﺤﺔ ﻓﺎﺭﻓﻌﻮﺍ ﻟﻪ ﺍﻷﺟـﺮ‪،‬‬
‫ﻭﻷﻫﻞ ﺍﻟﻌﻮﺍﱄ ﺩﺭﺟﺎﺕ ﺍﻟﺴﺒﻖ ﻭﻗﺼﺐ ﺍﻟﺴﺒ‪‬ﻖ ﻋﺮﺵ ﺍﻟﺮﲪﻦ‪.‬‬
‫ﻫﺬﺍ ﺩﻳﻦ ﺍﷲ ﻳﻘﺒﻞ ﺍﻟﻘﻠﻴﻞ ﻭﻳﺪﻓﻊ ﻟﻠﺰﻳﺎﺩﺓ ﻭﻳﺮﻓﻊ ﺍﻟﻮﺍﻗﻊ ﻷﻥ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﻣﻨـﻬﺞ ﺍﷲ ﻭﻣﻨـﻬﺞ ﺍﻟﺸـﻴﻄﺎﻥ‬
‫ﻭﺟﻨﺪﻩ‪.‬‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِـﻴ ‪‬ﻢ‬
‫ﺗﺄﻣﻠﻮﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟﻴ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻬ ِﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ ‪‬ﺳ‪‬ﻨ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫ﺕ ﹶﺃ ﹾﻥ ‪‬ﺗﻤِﻴﻠﹸﻮﺍ ‪‬ﻣ‪‬ﻴﻠﹰﺎ ‪‬ﻋﻈِﻴﻤ‪‬ـﺎ )‪(٢٧‬‬ ‫ﺸ ‪‬ﻬﻮ‪‬ﺍ ِ‬ ‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘِﺒﻌ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬‬ ‫‪‬ﺣﻜِﻴ ‪‬ﻢ )‪ (٢٦‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫ﺿﻌِﻴﻔﹰﺎ )‪] {٢٨‬ﺍﻟﻨﺴﺎﺀ [‬
‫ﻒ ‪‬ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺧِﻠ ‪‬ﻖ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ 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 ﺃ‪‬ﺎﺭ ﺍﳉﻨﺔ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ 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 ﺑِ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺗﺴﻌﻰ ﺍﻟﻘﻠﻮﺏ ﻫﺪﺍﻳﺔ‪ } ،‬ﻭﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬ﺩ ﹾﻓ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﲔ{ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٥١ :‬ﻭﺑﺎﳉﻬﺎﺩ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ }ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ ‪‬ﺳ‪‬ﺘﺠِﻴﺒ‪‬ﻮﺍ ِﻟﻠﱠـ ِﻪ ‪‬ﻭﻟِﻠ ‪‬ﺮﺳ‪‬ـﻮ ِﻝ ِﺇﺫﹶﺍ‬ ‫ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺤﻴِﻴ ﹸﻜ ‪‬ﻢ { ]ﺍﻷﻧﻔﺎﻝ‪ [٢٤ :‬ﺃﻱ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﺤﻖ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻨﺪ ﻧﺒﻊ ﺍﻟﻨﻌﻴﻢ ﰲ ﺟﻨﺔ‬ ‫‪‬ﺩﻋ‪‬ﺎ ﹸﻛ ‪‬ﻢ ِﻟﻤ‪‬ﺎ ‪‬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 ‪ } :‬ﻳ‪‬ﺎﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺁ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ‬

‫‪ - ٣٤١‬ﺍﻵﺩﺍﺏ ﻟﻠﺒﻴﻬﻘﻲ )ﺹ‪ ( ٢٨)(١٦ :‬ﺻﺤﻴﺢ‬

‫‪٢٢٠‬‬
‫ﺏ ﺍﱠﻟﺬِﻱ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻜﻔﹸ ‪‬ﺮ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜِﺘ ِﻪ ‪‬ﻭ ﹸﻛ‪‬ﺘِﺒ ِﻪ‬
‫ﺏ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﻭ‪‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﻭ‪‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺿﻠﹶﺎﻟﹰﺎ ‪‬ﺑﻌِﻴﺪ‪‬ﺍ { ) ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ ‪ ، ( ١٣٦ :‬ﻭﻗـﺎﻝ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﺿ ﱠﻞ ‪‬‬
‫‪‬ﻭ ‪‬ﺭ ‪‬ﺳِﻠ ِﻪ {} ﻭ‪‬ﺍﹾﻟﻴ‪ ‬ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﻭﺗﻌﺎﱃ ‪ِ } :‬ﺇﻧ‪‬ﺎ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬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 ،‬ﻭﻳﺒﻴ‪‬ﻨﻬﺎ 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 ﻳﺒﻴ‪‬ﻦ ﻟﻠﺪﺍﻋﻴﺔ ﺃﳘﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻭﺑﻴﺎ‪‬ﺎ ﻟﻠﻨﺎﺱ ﻣﻦ ‪ :‬ﺷﻬﺎﺩﺓ ﺍﳊـﻖ " ﻻ‬
‫ﺇِﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ  " ﻭﻣﻌﻨﺎﻫﺎ ﻭﻣﻘﺘﻀﺎﻫﺎ‪ ،‬ﻭﺷﺮﻭﻃﻬﺎ‪ ،‬ﻭﺃﺭﻛﺎ‪‬ﺎ‪ ،‬ﻭﻧﻮﺍﻗﻀﻬﺎ‪ ،‬ﻭﻣﻦ ﺇﻗﺎﻡ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﳌﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ ‪.‬‬
‫ﺇﻥ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺗﻄﻴﻴﺐ ﻗﻠﻮﺏ ﺍﳌﺪﻋﻮ‪‬ﻳﻦ 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 ﺍ‪‬ﺎﻫﺪﻳﻦ " ﻭﻫﺬﺍ ﳛﺚ ﺍﻟﺪﺍﻋﻴـﺔ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﺘﺼﻒ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻳﻄﻴ‪‬ﺐ ﻧﻔﻮﺱ ﺍﳌﺪﻋﻮ‪‬ﻳﻦ ﲟﺎ ﻳﺸﺮﺡ ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻭﻳﻐﲏ ﻗﻠﻮ‪‬ﻢ ﻋﻤﺎ ﻓﺎ‪‬ﻢ ﲟﺎ‬
‫ﺷﺮﻉ ﺍﷲ ﳍﻢ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﲑ ‪ :‬ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻭﺍﻟﻨﻴ‪‬ﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺼﺎﳊﺔ‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﳉﻬﺎﺩ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺒ‪‬ﺘﻪ‪ ،‬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 ﺍ‪‬ﺎﻫﺪﻳﻦ ﻗﺪ ﻳﻨﺎﳍﺎ ﻏﲑ ﺍ‪‬ﺎﻫﺪ‪ ،‬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
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‫ﺠ ‪‬‬
‫ﺃﳘﻴﺔ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺃﻧﻪ ﳛﺼﻞ ﺑﻪ ﺃﻋﻈﻢ ﺍﳌﻄﺎﻟﺐ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩﺗِﻲ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺩ‪‬ﺍ ِﺧﺮِﻳ ‪‬ﻦ { )ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪ ،‬ﺍﻵﻳﺔ ‪( ٦٠ :‬‬
‫ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬

‫‪٢٢١‬‬
‫ﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ ﺭﲪﻪ ﺍﷲ ‪ " :‬ﻭﻓﻴﻪ ﺍﳊﺚ ﻋﻠﻰ ﻣﺎ ﳛﺼﻞ ﺑﻪ ﺃﻗﺼﻰ ﺩﺭﺟﺎﺕ ﺍﳉﻨﺎﻥ ﻣﻦ ﺍ‪‬ﺎﻫﺪﺓ ﻣﻊ ﺍﻟﻨﻔﺲ‬
‫ﺝ‬
‫" ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﻭﺟ‪‬ﺎ ِﻫﺪ‪‬ﻭﺍ ﻓِﻲ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﻖ ِﺟﻬ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻫ ‪‬ﻮ ﺍ ‪‬ﺟ‪‬ﺘﺒ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫{ )ﺳﻮﺭﺓ ﺍﳊﺞ‪ ،‬ﺍﻵﻳﺔ ‪ ، ( ٧٨ :‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ } :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎﻫ‪‬ﺪ‪‬ﻭﺍ ﻓِﻴﻨ‪‬ﺎ ﹶﻟ‪‬ﻨ ‪‬ﻬ ِﺪ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ـ‪‬ﺒﹶﻠﻨ‪‬ﺎ ‪‬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 ،‬ﻭﻳﺘﺤﻤ‪‬ﻞ 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 ﺍﻟﺼ‪‬ﺎﳊﲔ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ‬
‫ﲔ ﻣ‪‬ـﺎ ﹶﻻ‬ ‫ﺤ ‪‬‬‫ﺕ ِﻟ ِﻌﺒ‪‬ﺎﺩِﻱ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ »ﹶﺃ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ‪‬‬‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺲ ﻣ‪‬ﺎ ﹸﺃ ‪‬ﺧ ِﻔ ‪‬ﻲ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬‫ﻼ ‪‬ﺗﻌ‪‬ﹶﻠ ‪‬ﻢ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺸﺮٍ‪ ،‬ﻓﹶﺎ ﹾﻗ ‪‬ﺮﺀُﻭﺍ ِﺇ ﹾﻥ ِﺷﹾﺌ‪‬ﺘ ‪‬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 ‪‬ﻋ‪‬ﻴ ٍ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 ﺍ‪‬ﺑ ِﻦ ﻟِﻲ ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﻙ‬
‫ﺖ ‪‬ﺭ ‪‬‬
‫ﺕ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ِﺇ ﹾﺫ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣﹶﺜﻠﹰﺎ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ 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 ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫‪‬ﺑ‪‬ﻴﺘ‪‬ﺎ 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؟!‬

‫‪ - ٣٤٢‬ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ )‪(٢٥٥ /١‬‬

‫‪ - ٣٤٣‬ﺍﻷﺣﺎﺩﻳﺚ 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

‫‪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
‫ﻫﻮ‪‬ﻧﺖ 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 ﻭﺷﺮﺍ‪‬ﺎ 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 ‪‬ﺭ‪‬ﺑﻬ‪‬ﺎ ﻧ‪‬ﺎ ِﻇ ‪‬ﺮﹲﺓ )‪] { (٢٣‬ﺍﻟﻘﻴﺎﻣﺔ‪.[٢٤ - ٢٢ :‬‬
‫ﻧﻀﺮﺓ ﻭ‪‬ﺠﺔ ﻭﺳﺮﻭﺭﺍﹰ‪ } ،‬ﻭﺟ‪‬ﻮ‪‬ﻩ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﻧ‪‬ﺎ ِ‬
‫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 ﻷ‪‬ﺎ 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 ‪‬ﻳﺸ‪‬ﺎ ُﺀ{ ]ﺍﳌﺎﺋﺪﺓ‪[٦٤ :‬‬ ‫ﺖ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﹸﻟ ِﻌﻨ‪‬ﻮﺍ ِﺑﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑ ﹾﻞ ‪‬ﻳﺪ‪‬ﺍ ‪‬ﻩ ‪‬ﻣ‪‬ﺒﺴ‪‬ﻮ ﹶﻃﺘ‪‬ﺎ ِﻥ ‪‬ﻳ‪‬ﻨ ِﻔ ‪‬ﻖ ﹶﻛ‪‬ﻴ ‪‬‬ ‫‪ - ٣٤٤‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭﻗﹶﺎﹶﻟ ِ‬
‫ﺖ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ‪‬ﻳ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣ ‪‬ﻐﻠﹸﻮﹶﻟ ﹲﺔ ﹸﻏﱠﻠ ‪‬‬
‫ﲔ ﺍﻟـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‬
‫ﺴ ِﻄﲔ‪ِ ،‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﷲ‪ ،‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﻣﻨ‪‬ﺎﺑِ ‪‬ﺮ ِﻣ ‪‬ﻦ ﻧ‪‬ﻮﺭٍ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻳ ِﻤ ِ‬ ‫ﷲ ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﷲ ‪» :-  -‬ﺇ ﹼﻥ ﺍ ﹸﳌ ﹾﻘ ِ‬ ‫ﺿ ‪‬ﻲ ﺍ ُ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺪﺍﷲ ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ﺮ ٍﻭ ‪‬ﺭ ِ‬
‫‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﹼ‪ ،‬ﻭ ِﻛ ﹾﻠﺘ‪‬ﺎ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻳ ِﻤﲔ‪ ،‬ﺍﹼﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِﺪﻟﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺣ ﹾﻜ ِﻤ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭﻟﹸﻮﺍ«‪.‬ﺬﻳﺐ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﻋﻠﻲ ﺑﻦ ﻧـﺎﻳﻒ ﺍﻟﺸـﺤﻮﺩ )ﺹ‪:‬‬
‫‪] (١٨٢٧)(٦٧٩‬ﺵ )ﻭﻟﻮﺍ( ﺃﻱ ﻛﺎﻧﺖ ﳍﻢ ﻋﻠﻴﻪ ﻭﻻﻳﺔ[‬
‫‪ - ٣٤٥‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ }:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ِﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮ ﹶﻝ ﹶﻟ ‪‬ﻪ ﹸﻛ ‪‬ﻦ ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ{ ]ﻳﺲ‪[٨٢ :‬‬

‫‪٢٢٣‬‬
‫ﻟﻘﺪ ﺁﻣﻨﺘﻢ ‪‬ﺎ ﻏﻴﺒﹰﺎ ﻭﺍﻵﻥ ﺗﻌﻴﺸﻮ‪‬ﺎ 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 ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ " :-  -‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳﻘﹸﻮ ﹸﻝ‬ ‫ﺍﻟﻌﻈﻴﻢ ﺍﳉﻠﻴﻞ‪ .‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍ ﹸ‬
‫ﻚ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ‪‬ﻳﻚ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﻫ ﹾﻞ ‪‬ﺭﺿِﻴ‪‬ﺘﻢ‪‬؟ ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﻭﻣ‪‬ﺎ ﹶﻟﻨ‪‬ـﺎ ﹶﻻ‬ ‫ﳉ‪‬ﻨﺔِ؟ ﹶﻓ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ‪ :‬ﹶﻟ‪‬ﺒ‪‬ﻴ ‪‬‬‫ﳉ‪‬ﻨ ِﺔ‪ :‬ﻳ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍ ﹶ‬ ‫ِﻟﹶﺄ ‪‬ﻫ ِﻞ ﺍ ﹶ‬
‫ﻀ ﹶﻞ ِﻣ ‪‬ﻦ ﹶﺫِﻟﻚ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻳ‪‬ـﺎ ‪‬ﺭﺏ‪،‬‬ ‫ﻂ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻘﻚ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﹶﺃﻧ‪‬ﺎ ﹸﺃ ‪‬ﻋﻄِﻴ ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻓ ‪‬‬‫‪‬ﻧ ‪‬ﺮﺿ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻋ ﹶﻄ‪‬ﻴ‪‬ﺘﻨ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ِ‬
‫‪٣٤٦‬‬
‫ﻂ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ "‬
‫ﺨﹸ‬ ‫ﻼ ﹶﺃ ‪‬ﺳ ‪‬‬
‫ﻀ ﹸﻞ ِﻣ ‪‬ﻦ ﹶﺫِﻟﻚ‪‬؟ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﹸﺃ ِﺣ ﱡﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺭﺿ‪‬ﻮ‪‬ﺍﻧِﻲ‪ ،‬ﹶﻓ ﹶ‬ ‫ﻱ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﺃ ﹾﻓ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬‬
‫ﻟﻘﺪ ﺃﺩﺭﻛﺘﻢ ﺃﻥ ﺳﻜﲔ ﺍﻟﻨﻬﺎﻳﺎﺕ ﻳ‪‬ﻨﻐ‪‬ﺺ 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 ﹾﻘﺒ‪‬ﻰ ﺍﻟﺪ‪‬ﺍ ِ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
‫ﺴﻨ‪‬ﻪ 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 ِﺳﻨ‪‬ﺔ 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 ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﻙ ‪‬ﻭﹶﺃﺗ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪﻙ‪ ،‬ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭِﺑ ‪‬‬
‫" ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬

‫‪ - 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
‫ﺿﻮ‪‬ﺍﻥﹲ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬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
‫ﺻﺮ‪‬ﺍ ﹶﻛﻤ‪‬ﺎ ‪‬ﺣ ‪‬ﻤ ﹾﻠ‪‬ﺘ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠﻨ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻨ‪‬ـﺎ‬
‫ﺤ ِﻤ ﹾﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ِﺇ ‪‬‬
‫} ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗﺆ‪‬ﺍ ِﺧ ﹾﺬﻧ‪‬ﺎ ِﺇ ﹾﻥ ‪‬ﻧﺴِﻴﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﺧ ﹶﻄ ﹾﺄﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺼ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ {‬
‫ﺖ ‪‬ﻣ ‪‬ﻮﻟﹶﺎﻧ‪‬ﺎ ﻓﹶﺎ‪‬ﻧ ‪‬‬
‫ﻒ ‪‬ﻋﻨ‪‬ﺎ ﻭ‪‬ﺍ ﹾﻏﻔِ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ﻣ‪‬ﺎ ﻟﹶﺎ ﻃﹶﺎﹶﻗ ﹶﺔ ﹶﻟﻨ‪‬ﺎ ِﺑ ِﻪ ﻭ‪‬ﺍ ‪‬ﻋ ‪‬‬ ‫‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪.[٢٨٦ :‬‬
‫ﻣﺎ ﻳﺮﺷﺪ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﺨﻠﹾـ ِﻖ‬ ‫ﺕ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﱠﻄِﻠ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺨ‪‬ﻴﺮ‪‬ﺍﺕِ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠﺬﱠﺍ ِ‬ ‫ﺠ‪‬ﻨ ِﺔ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﻌِﻴﻢِ‪ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍ ‪‬ﺩ ‪‬ﺧ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺤﺴ‪‬ﻮﺳ‪‬ﺎﺕِ‪ ،‬ﻭ‪‬ﺍﻟﹾـِﺈ ‪‬ﺩﺭ‪‬ﺍ ‪‬ﻙ ﺑِﺎﻟـ ﱠﺬ ‪‬ﻭﻕِ‪،‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﺪ ‪‬ﺭ ‪‬ﻙ ِﺑ ِﻬﻤ‪‬ﺎ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻕ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ﺍﻟ ‪‬ﺮ ‪‬ﺅ‪‬ﻳﺔﹶ‪ ،‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ِﺑ ﹶﻄﺮِﻳ ٍﻖ ِﻣ ‪‬ﻦ ﺍﻟ ﱡﻄ ‪‬ﺮ ِ‬
‫ﺠ ‪‬ﻌ ﹾﻞ ِﻟﹶﺄ ‪‬ﺣ ٍﺪ ﹶﻃﺮِﻳﻘﹰﺎ ﺇﻟﱠﺎ ‪‬ﺗ ‪‬ﻮ ‪‬ﻫ ‪‬ﻤﻬ‪‬ﺎ ِﺑ ِﻔ ﹾﻜ ٍﺮ ‪‬ﻭ ‪‬ﺧﻄﹸﻮ ٍﺭ‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺲ ﹶﺃﹶﻗ ﱡﻞ ِﻣ ‪‬ﻦ ﹶﺫِﻟﻚ‪ ،‬ﹸﺛ ‪‬ﻢ ﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﺸﻢ‪ ،‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻤ ِ‬ ‫ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻕ ‪‬ﻫ ﹶﺬﺍ ﻓِﻲ ﺇ ‪‬ﺧﻔﹶﺎِﺋﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍﹾﻟِﺈ ‪‬ﺧﺒ‪‬ﺎ ِﺭ‬ ‫ﺖ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺭ ﹶﻛﻬ‪‬ﺎ ِﻓ ﹾﻜﺮ‪ ‬ﻭﺧ‪‬ﺎ ِﻃﺮ‪ ،‬ﻭﻟﹶﺎ ﻏﹶﺎ‪‬ﻳ 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 ﹾﺄِﻧﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﻃﺮِﻳ ِﻖ ﺍﹾﻟِﺈ ‪‬ﺟﻤ‪‬ﺎ ِﻝ ﺩ‪‬ﻭﻥﹶ ﺍﻟ‪‬ﺘ ﹾﻔﺼِﻴ ِﻞ ﻗﹶﺎﻟﹶﻪ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺠ‪‬ﻨ ﹶﺔ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ِﺟ‪‬ﺒﺮِﻳ ﹶﻞ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ‪،‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ " :‬ﹶﻟﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﻚ ﻟﹶﺎ‬
‫‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟﹶﺄ ‪‬ﻫِﻠﻬ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ﻓﹶ‪‬ﻨ ﹶﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻟِﹶﺄ ‪‬ﻫِﻠﻬ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭ ِﻋ ‪‬ﺰِﺗ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ﻟﹶـﺎ ﻳ‪‬ـ ‪‬ﺪ ‪‬ﺧﹶﻠﻬ‪‬ﺎ‬ ‫ﻚ ﹶﻟ ﹶﻘ ‪‬ﺪ ِﺧ ﹾﻔ ‪‬‬ ‫ﺖ ﺑِﺎﹾﻟ ‪‬ﻤﻜﹶﺎ ِﺭﻩِ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭ ِﻋ ‪‬ﺰِﺗ ‪‬‬ ‫ﺤ ﱠﻔ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ِﺑﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﺇﻟﱠﺎ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ِﺑﻬ‪‬ﺎ ﹶﻓ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻀﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ‬ ‫ﺐ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺕ ِﻟﹶﺄ ‪‬ﻫِﻠﻬ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ِﻫ ‪‬ﻲ ‪‬ﻳ ‪‬ﺮ ﹶﻛ ‪‬‬ ‫ﺐ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎﺭِ‪ ،‬ﻓﹶﺎ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫ﹶﺃ ‪‬ﺣﺪ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﺸ ‪‬ﻬﻮ‪‬ﺍﺕِ‪ ،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﺍ ‪‬ﺭ ِﺟ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ـﺎ ﻓﹶـﺎ‪‬ﻧ ﹸﻈ ‪‬ﺮ‬ ‫ﺖ ﺑِﺎﻟ ‪‬‬
‫ﺤ ﱠﻔ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ِﺑﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹶﻓ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﹸﻠﻬ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﻣﺮ‪ِ ‬ﺑﻬ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﻚ ﻟﹶﺎ ‪‬ﻳ ‪‬‬‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭ ِﻋ ‪‬ﺰِﺗ ‪‬‬
‫ﺖ‬
‫ﻚ ﹶﻟ ﹶﻘ ‪‬ﺪ ِﺧ ﹾﻔ ‪‬‬
‫ﺸ ‪‬ﻬﻮ‪‬ﺍﺕِ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭ ِﻋ ‪‬ﺰِﺗ ‪‬‬
‫ﺖ ﺑِﺎﻟ ‪‬‬
‫ﺕ ِﻟﹶﺄ ‪‬ﻫِﻠﻬ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ ﹶﻓِﺈﺫﹶﺍ ِﻫ ‪‬ﻲ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ﱠﻔ ‪‬‬ ‫ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫‪٣٤٩‬‬
‫ﺠ ‪‬ﻮ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪ "‬
‫ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪ -‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ِﻟ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ﻓِﻴﻬ‪‬ـﺎ‬ ‫ﺚ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﻃﹶﻠ ‪‬ﻊ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ ‪ -‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﺤﺪِﻳ ﹸ‬
‫ﻓﻘﺪ ‪‬ﺩ ﱠﻝ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺏ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ٍﻪ‪:‬‬
‫ﺠﻮ‪‬ﺍ ‪‬‬‫ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺭﹶﺃ‪‬ﺗ ‪‬ﻪ ‪‬ﻋ‪‬ﻴ ‪‬ﻦ )ﹸﻗﻠﹾﺖ( ﺍﹾﻟ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪ -‬ﹸﺃﻣ‪‬ﻮﺭ‪‬ﺍ ﹶﻛِﺜﲑ‪ ‬ﹰﺓ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﱠﻄِﻠ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ ‪‬ﻭﻟﹶﺎ‬
‫)ﹶﺃ ‪‬ﺣ ِﺪﻫ‪‬ﺎ( ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺧﹶﻠ ‪‬ﻖ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﺭ ‪‬ﺅ‪‬ﻳ ِﺔ ِﺟ‪‬ﺒﺮِﻳ ﹶﻞ ‪ -‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺚ‪.‬‬‫ﺤﺪِﻳ ِ‬ ‫ﻚ ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ‪‬ﺭ ِﻫ ‪‬ﻲ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎ ِﺭ ﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ ﹶﻓِﺘ ﹾﻠ ‪‬‬
‫ﺸ ٍﺮ« ﹶﻓﹶﺄﻣ‪‬ـﺎ‬ ‫ﺐ ‪‬ﺑ ‪‬‬
‫ﺸ ِﺮ ﻭ‪‬ﺁﺫﹶﺍ‪‬ﻧﻬ‪‬ﺎ ِﺑ ‪‬ﺪﻟِﻴ ِﻞ ﹶﻗ ‪‬ﻮِﻟ ِﻪ » ‪‬ﻭﻟﹶﺎ ‪‬ﺧ ﹶﻄ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻗ ﹾﻠ ِ‬
‫)ﺛﹶﺎﻧِﻴﻬ‪‬ﺎ( ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﺩ ﺑِﺎﹾﻟﹶﺄ ‪‬ﻋ‪‬ﻴﻦِ‪ ،‬ﻭ‪‬ﺍﻟﹾﺂﺫﹶﺍ ِﻥ ﹶﺃ ‪‬ﻋﻴ‪ ‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻚ‪.‬‬‫ﻀ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﻉ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﹶﻓﻠﹶﺎ ﻣ‪‬ﺎِﻧ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺍ ﱢﻃﻠﹶﺎ ِ‬
‫ﺴ‪‬ﻴﺐِ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ ِﻘ ‪‬ﻲ‬‫ﺖ ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ﱡﻝ ﹶﻟ ‪‬ﻪ ﻣ‪‬ﺎ ﺟﺎﺀ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺠ‪‬ﻨ ِﺔ ﻓِﻲ ﹸﻛ ﱢﻞ ‪‬ﻭ ﹾﻗ ٍ‬ ‫ﺠ ‪‬ﺪ ‪‬ﺩ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬‫ﻚ ‪‬ﻳ‪‬ﺘ ‪‬‬‫)ﺛﹶﺎِﻟﹸﺜﻬ‪‬ﺎ( ﹶﺃ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺠ‪‬ﻨﺔِ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺳ‪‬ـﻌِﻴ ‪‬ﺪ‪ :‬ﹶﺃ ‪‬ﻭ ﻓِﻴﻬ‪‬ـﺎ‬ ‫ﻕ ﺍﹾﻟ ‪‬‬
‫ﻚ ﻓِﻲ ﺳ‪‬ﻮ ِ‬ ‫ﺠ ‪‬ﻤ ‪‬ﻊ ‪‬ﺑ‪‬ﻴﻨِﻲ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮﺓﹶ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ :‬ﹶﺃ ‪‬ﺳﹶﺄ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻀ ِﻞ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻬﻢ‪،‬‬
‫ﺠ‪‬ﻨ ِﺔ ِﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﻫ‪‬ﺎ ‪‬ﻧ ‪‬ﺰﻟﹸﻮﺍ ﻓِﻴﻬ‪‬ﺎ ِﺑ ﹶﻔ ‪‬‬
‫ﷲ ‪ :-  -‬ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ‪‬‬ ‫ﺳ‪‬ﻮﻕ‪‬؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﻌﻢ‪ ،‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬

‫ﺕ ِﺇﻟﱠﺎ ﹶﻛ ﱠﻔ ‪‬ﺮ‪‬ﺗ ‪‬ﻬ ‪‬ﻦ‬

‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﺲ ﺑ‪‬ﺎ ِﻃ ٍﻞ ِﻋ‪‬ﻨ ‪‬ﺪ ِﻗﻴ‪‬ﺎ ِﻣ ِﻪ ﹶﺛﻠﹶﺎ ﹶ‬
‫ﺠِﻠ ِ‬
‫ﺲ ﹶﻟ ‪‬ﻐ ٍﻮ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺠِﻠ ِ‬ ‫‪ - ٣٤٨‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ » :‬ﹶﻛِﻠﻤ‪‬ﺎ ‪‬‬
‫ﺕ ﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ِﺑ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪﻙ‪ ،‬ﻟﹶﺎ‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭِﺑ ‪‬‬
‫ﺼﺤِﻴ ﹶﻔ ِﺔ‪ :‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﺲ ِﺫ ﹾﻛﺮٍ‪ِ ،‬ﺇﻟﱠﺎ ‪‬ﺧِﺘ ‪‬ﻢ ﹶﻟ ‪‬ﻪ ِﺑ ِﻬ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﺨ‪‬ﺘ ‪‬ﻢ ﺑِﺎﹾﻟﺨ‪‬ﺎ‪‬ﺗ ِﻢ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫ﺠِﻠ ِ‬
‫ﺲ ‪‬ﺧ‪‬ﻴ ٍﺮ ‪‬ﻭ ‪‬ﻣ ‪‬‬‫ﺠِﻠ ِ‬ ‫‪‬ﻋ‪‬ﻨﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳﻘﹸﻮﹸﻟ ‪‬ﻬ ‪‬ﻦ ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﻚ« ‪‬ﺬﻳﺐ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ (٣ - ١‬ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ )‪)( ٥٩٣)(١٧٣ /١‬ﺻﺤﻴﺢ(‬ ‫ﺏ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﻙ ‪‬ﻭﹶﺃﺗ‪‬ﻮ ‪‬‬
‫ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫‪ - ٣٤٩‬ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ )‪ ( ٢٢٥٠)(١٢٦٢ /٦‬ﺣﺴﻦ‬

‫‪٢٢٥‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ ِﺔ ِﻣ ‪‬ﻦ ﹶﺃﻳ‪‬ﺎﻡِ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﻴﺰ‪‬ﻭﺭ‪‬ﻭ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺟ ﱠﻞ ‪‬ﻭ ‪‬ﻋﻼﹶ‪ ،‬ﻭ‪‬ﻳﺒ‪ِ ‬ﺮ ‪‬ﺯ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﺮ ‪‬ﺷ ‪‬ﻪ ﻭ‪‬ﻳ‪‬ﺘﺒ‪‬ـﺪ‪‬ﻯ‬
‫ﹶﻓ‪‬ﻴ ‪‬ﺆ ﹶﺫ ﹸﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ِﻣ ﹾﻘﺪ‪‬ﺍ ِﺭ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻊ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﻨ‪‬ﺎِﺑ ‪‬ﺮ ِﻣ ‪‬ﻦ ﻧ‪‬ﻮﺭٍ‪ ،‬ﻭ ‪‬ﻣﻨ‪‬ﺎِﺑ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹸﻟ ‪‬ﺆﹸﻟﺆٍ‪ ،‬ﻭ ‪‬ﻣﻨ‪‬ﺎِﺑ ‪‬ﺮ ﻣِـ ‪‬ﻦ ﻳ‪‬ـﺎﻗﹸﻮﺕٍ‪،‬‬‫ﺠ‪‬ﻨﺔِ‪ ،‬ﹶﻓﻴ‪‬ﻮ ‪‬‬ ‫ﺽ ﺍﹾﻟ ‪‬‬‫ﺿ ٍﺔ ِﻣ ‪‬ﻦ ِﺭﻳ‪‬ﺎ ِ‬ ‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫ﺲ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪ -‬ﻭﻣ‪‬ﺎ ﻓِﻴ ِﻬ ‪‬ﻢ ‪‬ﺩﻧِـ ‪‬ﻲ ‪ -‬ﻋﻠﹶـﻰ‬ ‫ﺠِﻠ ‪‬‬ ‫ﻀﺔٍ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫‪‬ﻭ ‪‬ﻣﻨ‪‬ﺎِﺑ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﺯ‪‬ﺑ ‪‬ﺮ ‪‬ﺟﺪٍ‪ ،‬ﻭ ‪‬ﻣﻨ‪‬ﺎِﺑ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫﺐٍ‪ ،‬ﻭ ‪‬ﻣﻨ‪‬ﺎﺑِ ‪‬ﺮ ِﻣ ‪‬ﻦ ِﻓ ‪‬‬
‫ﺖ‪:‬‬
‫ﺠِﻠﺴ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ :‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﻀ ﹸﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺏ ﺍﹾﻟ ﹶﻜﺮ‪‬ﺍ ِﺳ ‪‬ﻲ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺴﻚِ‪ ،‬ﻭ‪‬ﺍﹾﻟﻜﹶﺎﻓﹸﻮ ِﺭ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬‬ ‫ﹸﻛﹾﺜﺒ‪‬ﺎ ِﻥ ﺍﹾﻟ ِﻤ ‪‬‬
‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ِﺮ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟ‪‬ﺒ ‪‬ﺪﺭِ‪ ،‬ﹸﻗ ﹾﻠﻨ‪‬ـﺎ‪ :‬ﹶﻻ‬
‫ﺸ ‪‬ﻤ ِ‬‫ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﻧﺮ‪‬ﻯ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻧ ‪‬ﻌﻢ‪ ،‬ﻫ ﹾﻞ ‪‬ﺗ‪‬ﺘﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﺭ ‪‬ﺅ‪‬ﻳ ِﺔ ﺍﻟ ‪‬‬
‫ﺻ ‪‬ﺮﺓﹰ‪،‬‬
‫ﺻ ‪‬ﺮ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣﺤ‪‬ﺎ ‪‬‬ ‫ﺲ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﺇ ﱠﻻ ﺣ‪‬ﺎ ‪‬‬ ‫ﺠِﻠ ِ‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﻚ ﹶﻻ ‪‬ﺗ‪‬ﺘﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﺭ ‪‬ﺅ‪‬ﻳ ِﺔ ﺭ‪‬ﺑ ﹸﻜﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﺒﻘﹶﻰ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺾ ﹶﻏ ‪‬ﺪﺭ‪‬ﺍِﺗ ِﻪ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪،‬‬
‫ﺖ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ؟ ﻳ‪ ‬ﹶﺬ ﱢﻛ ‪‬ﺮ ‪‬ﻩ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﻼﻥﹸ‪ ،‬ﹶﺃ‪‬ﺗ ﹾﺬ ﹸﻛ ‪‬ﺮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋ ِﻤ ﹾﻠ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴﻘﹸﻮ ﹸﻝ ﻟِﻠ ‪‬ﺮ ‪‬ﺟ ِﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ :‬ﻳ‪‬ﺎ ﹸﻓ ﹶ‬
‫ﻚ‬
‫ﻚ ‪‬ﻫ ِﺬﻩِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺖ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬ﻌ ِﺔ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮﺗِﻲ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬
‫ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﻳ‪‬ﺎ ‪‬ﺭﺏ‪ ،‬ﹶﺃﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻲ؟ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ :‬ﺑﻠﹶﻰ‪ ،‬ﹶﻓِﺒ ‪‬‬
‫ﻼ‪:‬‬
‫ﺠﺪ‪‬ﻭﺍ ِﻣﹾﺜ ﹶﻞ ِﺭ ِﳛ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻗﻂﱡ‪ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺟ ﱠﻞ ‪‬ﻭﻋ‪‬ـ ﹶ‬ ‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻃِﻴﺒ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬‫ﺸ‪‬ﻴ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﺳﺤ‪‬ﺎ‪‬ﺑ ﹲﺔ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬ﻮِﻗ ِﻬﻢ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻣ ﹶﻄ ‪‬ﺮ ‪‬‬
‫ﹶﻏ ِ‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ ﻣ‪‬ﺎ‬
‫ﺖ ِﺑ ِﻪ ﺍﹾﻟ ‪‬ﻤ ﹶ‬‫ﺨﺬﹸﻭﺍ ﻣ‪‬ﺎ ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻬ‪‬ﻴ‪‬ﺘﻢ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻨ‪‬ﺎﺗِﻲ ﺳ‪‬ﻮﻗﹰﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ﱠﻔ ‪‬‬ ‫ﺕ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻜﺮ‪‬ﺍ ‪‬ﻣﺔِ‪ ،‬ﹶﻓ ‪‬‬‫ﻗﹸﻮﻣ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫ﺤ ‪‬ﻤ ﹸﻞ ﹶﻟﻨ‪‬ﺎ ﻣ‪‬ـﺎ ﺍﺷ‪‬ـ‪‬ﺘ ‪‬ﻬ‪‬ﻴﻨ‪‬ﺎ‬ ‫ﺨ ﹸﻄ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻘﻠﹸﻮﺏِ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬ﻤ ِﻊ ﺍﻵﺫﹶﺍﻥﹸ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﻨ ﹸﻈ ِﺮ ﺍﹾﻟ ‪‬ﻌﻴ‪‬ﻮ ﹸﻥ ِﺇﻟﹶﻰ ِﻣﹾﺜِﻠﻪِ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ‪‬ﻴ ﹾﻘِﺒ ﹸﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻕ ‪‬ﻳ ﹾﻠﻘﹶﻰ ﹶﺃ ‪‬ﻫﻞﹸ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺍﻟﺴ‪‬ﻮ ِ‬ ‫ﺸ‪‬ﺘﺮ‪‬ﻯ‪ ،‬ﻭﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﻉ ﻓِﻴ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺲ ‪‬ﻳﺒ‪‬ﺎ ‪‬‬ ‫ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺫﹸﻭ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨﺰِﹶﻟ ِﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ‪‬ﺗ ِﻔ ‪‬ﻌﺔِ‪ ،‬ﹶﻓ‪‬ﻴ ﹾﻠﻘﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﺩ‪‬ﻭ‪‬ﻧﻪ‪ ،‬ﻭﻣ‪‬ﺎ ﻓِﻴ ِﻬ ‪‬ﻢ ‪‬ﺩِﻧ ‪‬ﻲ ﹶﻓ‪‬ﻴﺮ‪‬ﻭ ‪‬ﻋ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻳﺮ‪‬ﻯ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ ِﻣ ‪‬ﻦ ﺍﻟﱢﻠﺒ‪‬ﺎﺱِ‪ ،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ﹶﻘﻀِﻲ‬
‫ﻑ‬
‫ﺤ ‪‬ﺰ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﺛ ‪‬ﻢ ‪‬ﻧ‪‬ﻨﺼ‪‬ـ ِﺮ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ َﻷ ‪‬ﺣ ٍﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺴﻦ‪ِ ‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬‫ﺁ ِﺧ ‪‬ﺮ ‪‬ﺣﺪِﻳِﺜ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺘ ‪‬ﻤﱠﺜ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬
‫ﺐ‬
‫ﺠﻤ‪‬ـﺎ ِﻝ ﻭ‪‬ﺍﻟﻄﱢﻴـ ِ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﺤ‪‬ﺒﻨ‪‬ﺎ ﹶﻟ ﹶﻘ ‪‬ﺪ ِﺟﹾﺌﺖ‪ ،‬ﻭِﺇ ﱠﻥ ِﺑ ‪‬‬ ‫ﻼ ِﺑ ِ‬ ‫ِﺇﻟﹶﻰ ‪‬ﻣﻨ‪‬ﺎ ِﺯِﻟﻨ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﺘ ﹾﻠﻘﹶﺎﻧ‪‬ﺎ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟﻨ‪‬ﺎ‪ ،‬ﹶﻓ‪‬ﻴ ﹸﻘ ﹾﻠ ‪‬ﻦ‪ :‬ﻣ ‪‬ﺮ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﻫ ﹰ‬
‫ﺐ ِﺑ ِﻤﹾﺜ ِﻞ ﻣ‪‬ﺎ ﺍ‪‬ﻧ ﹶﻘﹶﻠ‪‬ﺒﻨ‪‬ﺎ‪ ٣٥٠.‬ﻭﻟﹶﺎ‬
‫ﺤ ﱡﻘﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧ‪‬ﻨ ﹶﻘِﻠ ‪‬‬
‫ﺠﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴﻨ‪‬ﺎ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﻀ ﹶﻞ ِﻣﻤ‪‬ﺎ ﻓﹶﺎ ‪‬ﺭ ﹾﻗ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ‪ ،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ِ :‬ﺇﻧ‪‬ﺎ ‪‬ﺟﺎﹶﻟ ‪‬‬ ‫ﹶﺃ ﹾﻓ ‪‬‬
‫‪٣٥١‬‬
‫ﻉ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ ﹶﺔ ﺍﹾﻟﻮ‪‬ﺍِﻗ ِﻊ‪.‬‬
‫ﺤ ﱠﻘ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻮﻗﹸﻮ ِ‬
‫ﻚ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ »ﹶﺃ ‪‬ﻋ ‪‬ﺪﺩ‪‬ﺕ« ِﻟﹶﺄ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﹶﻟﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﺤ‪‬ﺒِﺘﻬ‪‬ـﺎ ﻓِـﻲ‬ ‫ﺠ‪‬ﻨﺔﹶ‪ ،‬ﻭِﻟ ‪‬ﻤ ‪‬‬‫ﻀ ‪‬ﺪ ‪‬ﻩ ‪‬ﺳ ﹾﻜﻨ‪‬ﻰ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ‪‬ﺣﻮ‪‬ﺍ َﺀ ﺍﹾﻟ ‪‬‬ ‫ﺨﻠﹸﻮﹶﻗﺔﹲ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻣ ‪‬‬ ‫ﺕ ‪‬ﺩِﻟﻴ ﹲﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭﻓِﻲ ﹶﻗ ‪‬ﻮِﻟ ِﻪ‪ :‬ﹶﺃ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ‬
‫ﻚ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﺤ ِﻮﻫ‪‬ﺎ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺏ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺠ ِﻢ ﻭ‪‬ﺍﻟﱡﺜ ‪‬ﺮﻳ‪‬ﺎ ﻭ‪‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬ﻬ ِﺞ ﺍﹾﻟﹶﺄ ‪‬ﺳﻤ‪‬ﺎ ِﺀ ﺍﹾﻟﻐ‪‬ﺎِﻟ‪‬ﺒ ِﺔ ﺍﻟﻠﱠﺎ ِﺣ ﹶﻘ ِﺔ ﺑِﺎﹾﻟﹶﺄ ‪‬ﻋﻠﹶﺎﻡِ‪ ،‬ﻛﹶﺎﻟ‪‬ﻨ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﺩ‪‬ﺍ ِﺭ ﺍﻟﱠﺜﻮ‪‬ﺍﺏِ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ـﺎ ﹸﻗ ﹾﻠﻨ‪‬ـﺎ‪:‬‬ ‫ﻒ ﹶﺃ ﹾﻏﺼ‪‬ﺎ ﹸﻥ ﹶﺃ ‪‬ﺷﺠ‪‬ﺎ ِﺭﻫ‪‬ﺎ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﻏﹶﻠ‪‬ﺒ ‪‬‬ ‫ﺴﺘ‪‬ﺎ ٍﻥ ‪‬ﻣ‪‬ﺘﻜﹶﺎِﺛ ٍ‬ ‫ﺖ ‪‬ﺗ ﹾﻄﹶﻠ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺑ ‪‬‬ ‫ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺤﻘِﻴ ‪‬ﻖ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ‪‬ﻨﻘﹸﻮ ﹸﻝ ‪‬ﺷ ‪‬ﺮ ِﻋ‪‬ﻴ ٍﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟ‪‬ﺘ ‪‬ﻐﻠِﻴﺐِ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ‬
‫ﺍﻟﻠﱠﺎ ِﺣ ﹶﻘﺔﹸ؛ ِﻟ ﹾﻠِﺈ ‪‬ﻋﻠﹶﺎ ِﻡ ِﻟ ﹶﻜ ‪‬ﻮِﻧﻬ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻟﹶﺎ ِﺯ ‪‬ﻣ ٍﺔ ِﻟﻠﱠﺎﻡِ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﺏ ﻋ‪‬ﻠﹶﻰ ﺳ‪‬ـﺒِﻴ ِﻞ ﺍﹾﻟ ‪‬ﻐﹶﻠﺒ‪‬ـﺔِ‪ ،‬ﻭِﺇ ِﻥ‬ ‫ﻚ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻣ‪‬ﻨﻘﹸﻮﹶﻟ ﹲﺔ ِﻟﺪ‪‬ﺍ ِﺭ ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬‫ﺖ ‪‬ﻣ ‪‬ﻮﺟ‪‬ﻮ ‪‬ﺩ ﹰﺓ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﻮ ‪‬ﺩﺓﹰ‪ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺐ ِﺇﺫﹶﺍ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫‪‬ﺗﻐ‪‬ﱠﻠ ‪‬‬

‫‪ - 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 ﺍ‪‬ﺎﺩﻟﺔ 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

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‫ﺐ ﺍﹾﻟ ﹸﻘﺼ‪‬ـﻮ ِﺭ‬
‫ﻚ ﹶﻟﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻐﻨِﻲ ‪‬ﻋ ‪‬ﻦ ﹶﻃﻠﹶـ ِ‬ ‫ﻀﺮِﻳ ِﻊ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫِﻟﻚ‪ ،‬ﻭﹶﻟ ‪‬ﻮﻟﹶﺎ ﹶﺫِﻟ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺰ ‪‬ﻣ ‪‬ﻬﺮِﻳ ِﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬ ِﻞ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻤﹶﻠ ‪‬‬
‫‪٣٥٢‬‬
‫ﻀﺮِﻳ ِﻊ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ﹾﻄﹶﻠ ِﻖ ﺍﻟﻨ‪‬ﺎ ِﺭ "‬
‫ﺐ ﺍﹾﻟ ِﻮﻗﹶﺎ‪‬ﻳ ِﺔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻣ ‪‬ﻬﺮِﻳ ِﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬ ِﻞ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟﺤ‪‬ﻮ ِﺭ ﻭ‪‬ﺍﹾﻟ ِﻮﹾﻟﺪ‪‬ﺍ ِﻥ ﺑِﺎﹾﻟﺠ‪‬ﻨﺔِ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻋ ‪‬ﻦ ﹶﻃﹶﻠ ِ‬
‫ﺍﻷﺣﺪ‪ / ٢٥ :‬ﳏﺮﻡ ‪ / ٦- ١٤٢٦ /‬ﺁﺫﺍﺭ ‪٢٠٠٥ /‬‬
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‫‪ - ٣٥٢‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )‪(٣٥٧٤ /٨‬‬

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‫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 :‬ﻳﺴ‪‬ﺮﺍ ﻭﻻ ﺗﻌﺴ‪‬ﺮﺍ‪ ،‬ﻭﺑﺸ‪‬ﺮﺍ 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 :‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﺼ‪‬ﱪ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ ‪١٠٢ ..........................................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﺇﻥﹼ ﺣﻘﹰﺎ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻻ ﻳﺮﻓﻊ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺪ‪‬ﻧﻴﺎ 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 :‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﻨ‪‬ﺎﺱ ﻛﺎﻹﺑﻞ ﺍﳌﺎﺋﺔ ﻻ ﺗﻜﺎﺩ ﲡﺪ ﻓﻴﻬﺎ ﺭﺍﺣﻠﺔ ‪١١٨ .........................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺇﺫﺍ ﺃﺳﻨﺪ ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ ﻓﺎﻧﺘﻈﺮ ﺍﻟﺴ‪‬ﺎﻋﺔ‪١٢١ ..................................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﻟﻌﻔﻮ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨ‪‬ﺎﺱ ‪١٢٨ ............................................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﳌﺘﺸﺒ‪‬ﻊ ﲟﺎ ﱂ ﻳﻌﻂ ﻓﻬﻮ ﻛﻼﺑﺲ ﺛﻮﰊ ﺯﻭﺭ ‪١٣١ .............................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺳﺪ‪‬ﺩﻭﺍ ﻭﻗﺎﺭﺑﻮﺍ ﻭﺍﻏﺪﻭﺍ ﻭﺭﻭﺣﻮﺍ ‪١٣٤ ...................................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻛﻦ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻛﺄﻧ‪‬ﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ‪١٤٠ ...........................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﻷﺭﻭﺍﺡ ﺟﻨﻮﺩ ﳎﻨ‪‬ﺪﺓ‪١٤٦ ............................................................................. :‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ :‬ﻻ ﻳ‪‬ﻠﺪ‪‬ﻍ ﺍﳌﺆﻣ ‪‬ﻦ ﻣﻦ ﺟﺤ ٍﺮ ﻭﺍﺣ ٍﺪ ﻣﺮﺗﲔ ‪١٤٩ ............................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻣﻦ ﺟﻬ‪‬ﺰ ﻏﺎﺯﻳﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻘﺪ ﻏﺰﺍ ‪١٥٢ ...............................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻟﻴﺲ ﺍﻟﺸ‪‬ﺪﻳﺪ ﺑﺎﻟﺼ‪‬ﺮﻋﺔ ‪١٥٦ ..............................................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﺬﻑ ‪١٦٠ ...................................................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻴﻨﺎ ﻋﻦ ﺍﻟﺘ‪‬ﻜﻠﹼﻒ‪١٦٣ ............................................................................................. :‬‬
‫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 ﺍﻟﻨ‪‬ﺬ ‪‬ﺭ ﺑﺸﻲﺀ ﱂ ﺃﻛﻦ ﻗﺪﺭﺗﻪ ‪١٧٨ ...........................................................‬‬

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‫ﺍﳊﺪﻳﺚ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﻟﻨ‪‬ﺎﺱ 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 ﺍﻟﺰ‪‬ﺭﻉ‪ ،‬ﺗﻔﻴﺌﻬﺎ ﺍﻟﺮ‪‬ﻳﺢ ﻣﺮ‪‬ﺓ‪ ،‬ﻭﺗﻌﺪﳍﺎ ﻣﺮ‪‬ﺓ ‪٢٠٣ .....................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺭﺑ‪‬ﻪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺬﻛﺮﻩ ﻣﺜﻞ ﺍﳊﻲ ﻭﺍﳌﻴ‪‬ﺖ ‪٢٠٥ .............................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬ﻛﻴﻔﻴﺔ ﺻﻼﺓ ﺍﻟﺮﺳﻮﻝ  ﺑﺎﻟﻠﻴﻞ ‪٢١١ .....................................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻷﺭﺑﻌﻮﻥ‪:‬ﺩﺭﺟﺔ ﺍ‪‬ﺎﻫﺪ ﰲ ﺍﳉﻨﺔ ‪٢١٧ .........................................................................................‬‬
‫ﺍﳊﺪﻳﺚ ﺍﳊﺎﺩﻱ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺃﻋﺪﺩﺕ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼ‪‬ﺎﳊﲔ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ‪٢٢٢ .........................................‬‬

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