أسباب رفع العقوبة عن العبد

‫ﻛﺘﺎﺏ ‪ :‬ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ‬ ‫ﺍﳌﺆﻟﻒ ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﺣﻘﻘﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬ ‫ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ‬ ‫ﺍﳌﻘﺪﻣﺔ‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ‬ ‫ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬‬ ‫ﻭﺑﻌﺪ ‪:‬‬ ‫ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻢ ﲞﻠﻘﻪ ﻭﻃﺒﻴﻌﺘﻪ ‪ ،‬ﻭﻣﻦ ﻃﺒﻴﻌﺘﻪ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﻌﺎﺻﻲ ‪ ،‬ﻭﺍﺭﺗﻜﺎﺏ ﺍﻟﺬﻧﻮﺏ ‪ ،‬ﻛﻤﺎ‬ ‫ﲔ ﺍﻟﺘﱠﻮﱠﺍﺑُﻮﻥﹶ ")‪(١‬‬ ‫ﳋﻄﱠﺎِﺋ َ‬ ‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﹸﻛ ﱡﻞ ﺍ ْﺑ ﹺﻦ ﺁ َﺩ َﻡ ﺧَﻄﱠﺎﺀٌ َﻭ َﺧ ْﻴﺮُ ﺍ ﹶ‬ ‫ﺐ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ‬ ‫ﻭ َﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻭَﺍﻟﱠﺬِﻯ َﻧ ﹾﻔﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻟ ْﻮ ﹶﻟ ْﻢ ﺗُ ﹾﺬﹺﻧﺒُﻮﺍ ﹶﻟ ﹶﺬ َﻫ َ‬ ‫ﺴَﺘ ْﻐ ِﻔﺮُﻭ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﹶﻓَﻴﻐْ ِﻔﺮُ ﹶﻟ ُﻬ ْﻢ « )‪.(٢‬‬ ‫َﻭﹶﻟ ﺠَﺎ َﺀ ﹺﺑ ﹶﻘ ْﻮ ﹴﻡ ُﻳ ﹾﺬﹺﻧﺒُﻮ ﹶﻥ ﹶﻓَﻴ ْ‬ ‫ﻭﻣ ْﻦ ﰒﱠ ‪ ،‬ﻓﻼ ﳜﻠﻮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺬﻧﻮﺏ ‪ ،‬ﻓﻔﺘﺢ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ‪َ } :‬ﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ‬ ‫ﺕ َﻭَﻳﻌْﹶﻠﻢُ ﻣَﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ { )‪ (٢٥‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‬ ‫َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ْﻌﻔﹸﻮ َﻋ ﹺﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ‬ ‫ﺴ ﹺﻬ ْﻢ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ‬ ‫ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ { )‪ (٥٣‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺑﲔ ﻳﺪﻳﻨﺎ ‪ ،‬ﻫﻲ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﺎﺩﺭﺓ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺟﺒﺔ‬ ‫ﻟﺮﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ‪ ،‬ﻭﻗﺪ ﺑﲔ ﺃﻬﻧﺎ ﻋﺸﺮﺓ ﺃﺳﺒﺎﺏ ﻭ ﺫﻛﺮ ﺃﻣﺜﻠﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪ -‬ﻋﻠﻰ ﺻﻐﺮ ﺣﺠﻤﻬﺎ ‪ -‬ﻣﻦ ﺃﺭﻭﻉ ﻣﺎ‬ ‫ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ ،‬ﻭﻫﻲ ﻏﺰﻳﺮﺓ ﺍﻟﻔﻮﺍﺋﺪ ‪.‬‬ ‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻸﺳﺒﺎﺏ ﺍﻟﻌﺸﺮﺓ ‪:‬‬ ‫" ﹶﺃ َﺣ ُﺪﻫَﺎ " ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ …‬ ‫" ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎﻧﹺﻲ " ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ‪:‬‬ ‫ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣَﻴﺔﹸ ‪:‬‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫" ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎِﻟﺚﹸ " ‪ :‬ﺍﹾﻟ َ‬ ‫ﲔ ِﻟﻠﹾﻤُﺆْ ِﻣ ﹺﻦ ‪…:‬‬ ‫ﺏ ( ‪ُ :‬ﺩﻋَﺎ ُﺀ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺮﱠﺍﹺﺑﻊُ ﺍﻟﺪﱠﺍِﻓﻊُ ِﻟ ﹾﻠ ِﻌﻘﹶﺎ ﹺ‬ ‫ﺖ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍﹾﻟﹺﺒﺮﱢ ‪…:‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍ ﹾﻟﺨَﺎ ِﻣﺲُ ( ‪ :‬ﻣَﺎ ﻳُ ْﻌ َﻤﻞﹸ ِﻟ ﹾﻠ َﻤﻴﱢ ِ‬ ‫ﺏ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣِﺔ‪:‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ ﹶﻏ ْﻴﺮُﻩُ ﻓِﻲ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎ ِﺩﺱُ ( ‪َ :‬ﺷﹶﻔﺎ َﻋﺔﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺨﻄﹶﺎﻳَﺎ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ‪…:‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎﹺﺑﻊُ ( ‪ :‬ﺍ ﹾﻟ َﻤﺼَﺎِﺋﺐُ ﺍﻟﱠﺘِﻲ ﻳُ ﹶﻜﻔﱢﺮُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ﺍﹾﻟ َ‬ ‫ﺤﺼُﻞﹸ ﻓِﻲ ﺍ ﹾﻟﹶﻘ ْﺒ ﹺﺮ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻔْﺘَﻨ ِﺔ ﻭَﺍﻟﻀﱠ ْﻐ ﹶﻄ ِﺔ ﻭَﺍﻟﺮﱠ ْﻭ َﻋ ِﺔ ‪…:‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎ ِﻣﻦُ ( ‪ :‬ﻣَﺎ َﻳ ْ‬

‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺘﱠﺎ ِﺳﻊُ ( ‪ :‬ﺃﹶﻫْﻮَﺍﻝﹸ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻭَﻛﹶﺮْﺑُﻬَﺎ َﻭ َﺷﺪَﺍِﺋ ُﺪﻫَﺎ ‪….‬‬ ‫ﺐ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ‪….‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍ ﹾﻟﻌَﺎ ِﺷﺮُ ( ‪َ :‬ﺭ ْﺣ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋ ﹾﻔﻮُﻩُ َﻭ َﻣ ْﻐ ِﻔ َﺮﺗُﻪُ ﹺﺑﻠﹶﺎ َﺳَﺒ ﹴ‬ ‫===============‬ ‫ﺃﻣﺎ ﻋﻤﻠﻲ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻬﻮ ﻛﻤﺎ ﻳﻠﻲ ‪:‬‬ ‫*ﻭﺿﻊ ﻧﺺ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻣﺸﻜﻠﺔ ‪ ،‬ﻭﻣﻦ ﺃﺣﺪﺙ ﻧﺴﺨﺔ‬ ‫*ﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ ﺍﳌﻄﺒﻌﻴﺔ ﻭﻫﻲ ﻗﻠﻴﻠﺔ ﺟﺪﺍ‬ ‫*ﲣﺮﻳﺞ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻛﻠﻬﺎ ﻭﺗﺸﻜﻴﻠﻬﺎ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺎﺩﻱ ‪ ،‬ﻭﺷﺮﺡ ﻏﺎﻟﺐ ﺍﻵﻳﺎﺕ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻌﺘﻤﺪﺓ‬ ‫*ﲣﺮﻳﺞ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﻭﺗﺸﻜﻴﻠﻬﺎ ‪ ،‬ﻭﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪ ،‬ﲟﺎ ﻳﻨﺎﺳﺒﻬﺎ ﺑﺎﺧﺘﺼﺎﺭ ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﺸﻜﻠﺔ‬ ‫ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺣﻴﺚ ﻳﺮﻭﻳﻬﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﺣﻔﻈﻪ ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﻟﻨﺺ ﻓﺘﻜﻮﻥ ﺑﺎﳌﻌﲎ‬ ‫ﻭﻟﻴﺴﺖ ﺑﺎﻟﻠﻔﻆ ‪ ،‬ﻓﻨﻘﻠﺖ ﺍﻟﻨﺺ ﲝﺮﻓﻴﺘﻪ ﻣﻦ ﻣﺼﺪﺭﻩ ‪ ،‬ﻭﻗﻤﺖ ﺑﺸﺮﺣﻬﺎ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﺮﺋﻴﺴﺔ ‪.‬‬ ‫*ﺫﻛﺮ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻷﺷﻴﺎﺀ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺬﻛﺮ ﺩﻟﻴﻠﻬﺎ ﺻﺮﺍﺣﺔ ‪،‬‬ ‫ﻓﺬﻛﺮﺕ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺑﺎﳍﺎﻣﺶ‬ ‫ﺷﺮﺡ ﻣﺎ ﳛﺘﺎﺝ ﻟﺸﺮﺡ ﻣﻦ ﻛﻼﻣﻪ ‪،‬ﺳﻮﺍﺀ ﻣﻦ ﻛﺘﺒﻪ ﺍﻷﺧﺮﻯ ﺃﻭ ﻣﻦ ﻛﺘﺐ ﻏﲑﻩ‬ ‫*ﻓﻬﺮﺳﺔ ﺍﳌﻮﺿﻮﻉ ﺑﺸﻜﻞ ﺩﻗﻴﻖ‬ ‫*ﺫﻛﺮ ﺃﻫﻢ ﺍﳌﺼﺎﺩﺭ ﰲ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﺼﺮُﻭ ﹶﻥ { )‪ (٥٤‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪.‬‬ ‫ﺏ ﹸﺛﻢﱠ ﻟﹶﺎ ﺗُﻨ َ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﻭَﺃﹶﻧﹺﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭﹶﺃﺳِْﻠﻤُﻮﺍ ﹶﻟﻪُ ﻣِﻦ ﹶﻗ ْﺒ ﹺﻞ ﺃﹶﻥ َﻳ ﹾﺄِﺗَﻴﻜﹸﻢُ ﺍ ﹾﻟَﻌﺬﹶﺍ ُ‬ ‫ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ﻬﺑﺎ ﳏﻘﻘﻬﺎ ‪ ،‬ﻭﻧﺎﻗﻠﻬﺎ ﻭﻗﺎﺭﺋﻬﺎ ﻭﺍﻟﺪﺍﻝ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﺁﻣﲔ‬ ‫ﻭﻛﺘﺒﻪ‬ ‫ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬ ‫ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ‬ ‫‪ ٩‬ﺭﺟﺐ ‪ ١٤٢٨‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻝ ‪ ٢٠٠٧/٧/٢٣‬ﻡ‬ ‫**************************‬ ‫ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ)‪(٣‬‬ ‫ﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ‪:‬‬ ‫ﻗﺎﻝ ﺷﻴ ُ‬ ‫ﺏ‪:‬‬ ‫ﺸ َﺮ ِﺓ ﹶﺃ ْﺳﺒَﺎ ﹴ‬ ‫ﺤ ﹺﻮ َﻋ َ‬ ‫ﺏ َﺗﺰُﻭ ﹸﻝ َﻋ ْﻦ ﺍ ﹾﻟَﻌ ْﺒ ِﺪ ﹺﺑَﻨ ْ‬ ‫ﺏ ﻭَﺍﻟﺴﱡﻨﱠ ِﺔ ‪َ :‬ﻋﻠﹶﻰ ﹶﺃﻥﱠ ُﻋﻘﹸﻮَﺑ ﹶﺔ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺹ ﺍﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﺖ ُﻧﺼُﻮ ُ‬ ‫ﹶﻗ ْﺪ َﺩﻟﱠ ْ‬ ‫" ﹶﺃ َﺣ ُﺪﻫَﺎ " ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ )‪(٤‬‬ ‫__________‬ ‫)‪- (١‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ ﺑﺮﻗﻢ)‪ ( ٧٧٢٥‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﺑﺮﻗﻢ) ‪ ( ٢٥٣٦‬ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬ ‫)‪ - (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٧١٤١‬‬ ‫)‪ - (٣‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٤٨٧‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪١٥١‬ﻭ‪(١٥٢‬‬ ‫)‪ - ١ - (٤‬ﺍﻟﺘّﻮﺑﺔ ﰲ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﻮﺩ ﻭﺍﻟﺮّﺟﻮﻉ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺗﺎﺏ ﺇﺫﺍ ﺭﺟﻊ ﻋﻦ ﺫﻧﺒﻪ ﻭﺃﻗﻠﻊ ﻋﻨﻪ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺳﻨﺪ ﻓﻌﻠﻬﺎ ﺇﱃ ﺍﻟﻌﺒﺪ ﻳﺮﺍﺩ ﺑﻪ ﺭﺟﻮﻋﻪ ﻣﻦ ﺍﻟﺰّﻟﹼﺔ ﺇﱃ ﺍﻟﻨّﺪﻡ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺗﺎﺏ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻮﺑﺔ ﻭﻣﺘﺎﺑﺎ ‪ :‬ﺃﻧﺎﺏ ﻭﺭﺟﻊ ﻋﻦ‬

‫ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﺇﺫﺍ ﺃﺳﻨﺪ ﻓﻌﻠﻬﺎ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺻﻠﺔ ' ﻋﻠﻰ ﻳﺮﺍﺩ ﺑﻪ ﺭﺟﻮﻉ ﻟﻄﻔﻪ ﻭﻧﻌﻤﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﳌﻐﻔﺮﺓ ﻟﻪ‬ ‫‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺗﺎﺏ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ‪ :‬ﻏﻔﺮ ﻟﻪ ﻭﺃﻧﻘﺬﻩ ﻣﻦ ﺍﳌﻌﺎﺻﻲ‪.‬‬ ‫ﺏ ﺍﻟﺮﱠﺣﻴ ُﻢ« ‪.‬‬ ‫ﺏ َﻋﻠﹶﻴﻬ ْﻢ ﻟِﻴَﺘُﻮﺑُﻮﺍ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫﻮ ﺍﻟﺘﱠﻮﱠﺍ ُ‬ ‫ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪» :‬ﰒﱠ ﺗَﺎ َ‬ ‫ﻭﰲ ﺍﻻﺻﻄﻼﺡ ﺍﻟﺘّﻮﺑﺔ ﻫﻲ ‪ :‬ﺍﻟﻨّﺪﻡ ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻣﻌﺼﻴﺔ ﻻ ‪ ،‬ﻷﻥﹼ ﻓﻴﻬﺎ ﺿﺮﺭﺍ ﻟﺒﺪﻧﻪ ﻭﻣﺎﻟﻪ ‪،‬‬ ‫ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﻗﺪﺭ‪.‬‬ ‫ﻭﻋﺮّﻓﻬﺎ ﺑﻌﻀﻬﻢ ﺑﺄﻧّﻬﺎ ﺍﻟﺮّﺟﻮﻉ ﻋﻦ ﺍﻟﻄﹼﺮﻳﻖ ﺍﳌﻌﻮﺝّ ﺇﱃ ﺍﻟﻄﹼﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ‪.‬‬ ‫ﻭﻋﺮّﻓﻬﺎ ﺍﻟﻐﺰﺍﱄﹼ ﺑﺄﻧّﻬﺎ ‪ :‬ﺍﻟﻌﻠﻢ ﺑﻌﻈﻤﺔ ﺍﻟﺬﹼﻧﻮﺏ ‪ ،‬ﻭﺍﻟﻨّﺪﻡ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺘّﺮﻙ ﰲ ﺍﳊﺎﻝ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﺘّﻼﰲ ﻟﻠﻤﺎﺿﻲ ‪،‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺘّﻌﺮﻳﻔﺎﺕ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻟﻔﻈﺎ ﻫﻲ ﻣﺘّﺤﺪﺓ ﻣﻌﲎ‪.‬‬ ‫ﻭﻗﺪ ﺗﻄﻠﻖ ﺍﻟﺘّﻮﺑﺔ ﻋﻠﻰ ﺍﻟﻨّﺪﻡ ﻭﺣﺪﻩ ﺇﺫ ﻻ ﳜﻠﻮ ﻋﻦ ﻋﻠﻢ ﺃﻭﺟﺒﻪ ﻭﺃﲦﺮﻩ ﻭﻋﻦ ﻋﺰﻡ ﻳﺘﺒﻌﻪ ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ » ﺍﻟﻨّﺪﻡ ﺗﻮﺑﺔ « ﻭﺍﻟﻨّﺪﻡ ﺗﻮﺟّﻊ ﺍﻟﻘﻠﺐ ﻭﲢﺰّﻧﻪ ﳌﺎ ﻓﻌﻞ ﻭﲤﻨّﻲ ﻛﻮ ﻧﻪ ﱂ ﻳﻔﻌﻞ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻗﻴّﻢ ﺍﳉﻮﺯﻳّﺔ ‪ :‬ﺍﻟﺘّﻮﺑﺔ ﰲ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ ﻛﻤﺎ ﺗﺘﻀﻤّﻦ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﰲ ﺍﳊﺎﻝ ﻭﺍﻟﻨّﺪﻡ ﻋﻠﻴﻪ ﰲ ﺍﳌﺎﺿﻲ‬ ‫ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ‪ ،‬ﺗﺘﻀﻤّﻦ ﺃﻳﻀﺎ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻓﻌﻞ ﺍﳌﺄﻣﻮﺭ ﻭﺍﻟﺘﺰﺍﻣﻪ ‪ ،‬ﻓﺤﻘﻴﻘﺔ ﺍﻟﺘّﻮﺑﺔ ‪ :‬ﺍﻟﺮّﺟﻮﻉ ﺇﱃ‬ ‫ﺍﻟﻠﹼﻪ ﺑﺎﻟﺘﺰﺍﻡ ﻓﻌﻞ ﻣﺎ ﳚﺐ ﻭﺗﺮﻙ ﻣﺎ ﻳﻜﺮﻩ ‪ ،‬ﻭﳍﺬﺍ ﻋﻠﹼﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻔﻼﺡ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺘّﻮﺑﺔ ﺣﻴﺚ ﻗﺎﻝ ‪:‬‬ ‫»ﻭَﺗُﻮﺑُﻮﺍ ﺇﱃ ﺍﻟﻠﱠ ِﻪ َﺟﻤِﻴ َﻌﹰﺎ ﺃﻳﱡﻬَﺎ ﺍﳌﹸﺆﻣِﻨﻮ ﹶﻥ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ُﺗ ﹾﻔِﻠ ﺤُﻮ ﹶﻥ« ‪.‬‬ ‫ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼّﻠﺔ‬ ‫»ﺃ ‪ -‬ﺍﻻﻋﺘﺬﺍﺭ«‬ ‫‪ - ٢‬ﺍﻻﻋﺘﺬﺍﺭ ﰲ ﺍﻟﻠﹼﻐﺔ ﻣﺼﺪﺭ ﺍﻋﺘﺬﺭ ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻌﺬﺭ ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻌﺬﺭ ﺇﺯﺍﻟﺔ ﺍﻟﺸّﻲﺀ ﻋﻦ ﺟﻬﺘﻪ ﻳﻘﺎﻝ ‪ :‬ﺍﻋﺘﺬﺭ ﻋﻦ ﻓﻌﻠﻪ‬ ‫ﺃﻱ ﺃﻇﻬﺮ ﻋﺬﺭﻩ ‪ ،‬ﻭﺍﻋﺘﺬﺭ ﺇﱄﹼ ﺃﻱ ﻃﻠﺐ ﻗﺒﻮﻝ ﻣﻌﺬﺭﺗﻪ ‪ ،‬ﻭﺍﻋﺘﺬﺭ ﺇﱃ ﻓﻼﻥ ﻓﻌﺬﺭﻩ ﺃﻱ ‪ :‬ﺃﺯﺍﻝ ﻣﺎ ﻛﺎﻥ ﰲ ﻧﻔﺴﻪ ﻋﻠﻴﻪ ﰲ‬ ‫ﺍﳊﻘﻴﻘﺔ ﺃﻭ ﰲ ﺍﻟﻈﹼﺎﻫﺮ‪.‬‬ ‫ﻭﰲ ﺍﻻﺻﻄﻼﺡ ‪ :‬ﺍﻻﻋﺘﺬﺍﺭ ﺇﻇﻬﺎﺭ ﻧﺪﻡ ﻋﻠﻰ ﺫﻧﺐ ﺗﻘﺮّ ﺑﺄﻥﹼ ﻟﻚ ﰲ ﺇﺗﻴﺎﻧﻪ ﻋﺬﺭﹰﺍ ‪ ،‬ﻭﺍﻟﺘّﻮﺑﺔ ﻫﻲ ﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﺫﻧﺐ ﺗﻘﺮّ ﺑﺄﻧّﻪ‬ ‫ﻻ ﻋﺬﺭ ﻟﻚ ﰲ ﺇﺗﻴﺎﻧﻪ ﻓﻜﻞﹼ ﺗﻮﺑﺔ ﻧﺪﻡ ﻭﻻ ﻋﻜﺲ‪.‬‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﻌﺘﺬﺭ ﳏﻘﹼﺎ ﻓﻴﻤﺎ ﻓﻌﻠﻪ ‪ ،‬ﲞﻼﻑ ﺍﻟﺘّﺎﺋﺐ ﻣﻦ ﺍﻟﺬﹼﻧﺐ‪.‬‬ ‫»ﺏ ‪ -‬ﺍﻻﺳﺘﻐﻔﺎﺭ«‬ ‫‪ - ٣‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻠﹼﻐﺔ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﻐﻔﺮ ﺍﻟﺘّﻐﻄﻴﺔ ﻭﺍﻟﺴّﺘﺮ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻏﻔﺮ ﺍﻟﻠﹼﻪ ﺫﻧﻮﺑﻪ ﺃﻱ ﺳﺘﺮﻫﺎ‪.‬‬ ‫ﻭﰲ ﺍﻻﺻﻄﻼﺡ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﺑﺎﻟﺪّﻋﺎﺀ ﻭﺍﻟﺘّﻮﺑﺔ ﺃﻭ ﻏﲑﳘﺎ ﻣﻦ ﺍﻟﻄﹼﺎﻋﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴّﻢ ‪ :‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﺇﺫﺍ ﺫﻛﺮ ﻣﻔﺮﺩﺍ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘّﻮﺑﺔ ﻣﻊ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﻟﻠﹼﻪ ‪ ،‬ﻭﻫﻮ ﳏﻮ ﺍﻟﺬﹼﻧﺐ ﻭﺇﺯﺍﻟﺔ ﺃﺛﺮﻩ‬ ‫ﻭﻭﻗﺎﻳﺔ ﺷﺮّﻩ ‪ ،‬ﻭﺍﻟﺴّﺘﺮ ﻻﺯﻡ ﳍﺬﺍ ﺍﳌﻌﲎ ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﹶﻓﻘﹸ ﹾﻠﺖُ ﺍ ْﺳَﺘ ْﻐ ِﻔﺮُﻭﺍ َﺭﺑﱠ ﹸﻜ ْﻢ ﺇﻧﱠﻪ ﻛﹶﺎ ﹶﻥ ﹶﻏﻔﱠﺎ َﺭﹰﺍ« ‪ ،‬ﻓﺎﻻﺳﺘﻐﻔﺎﺭ‬ ‫ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﻳﺘﻀﻤّﻦ ﺍﻟﺘّﻮﺑﺔ‪.‬‬ ‫ﺃﻣّﺎ ﻋﻨﺪ ﺍﻗﺘﺮﺍﻥ ﺇﺣﺪﻯ ﺍﻟﻠﹼﻔﻈﺘﲔ ﺑﺎﻷﺧﺮﻯ ﻓﺎﻻﺳﺘﻐﻔﺎﺭ ﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮّ ﻣﺎ ﻣﻀﻰ ‪ ،‬ﻭﺍﻟﺘّﻮﺑﺔ ﺍﻟﺮّﺟﻮﻉ ﻭﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮّ ﻣﺎ‬ ‫ﳜﺎﻓﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺳﻴّﺌﺎﺕ ﺃﻋﻤﺎﻟﻪ ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬ ‫»ﻭَﺃﹶﻥ ﺍ ْﺳَﺘ ْﻐ ِﻔﺮُﻭﺍ َﺭﺑﱠ ﹸﻜ ْﻢ ﰒﱠ ﺗُﻮﺑُﻮﺍ ﺇﻟﻴﻪ« ‪.‬‬ ‫»ﺃﺭﻛﺎﻥ ﻭﺷﺮﻭﻁ ﺍﻟﺘّﻮﺑﺔ«‬ ‫‪ - ٤‬ﺫﻛﺮ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﻔﺴّﺮﻳﻦ ﺃﻥﹼ ﻟﻠﺘّﻮﺑﺔ ﺃﺭﺑﻌﺔ ﺷﺮﻭﻁ ‪ :‬ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﺣﺎ ﹰﻻ ‪ ،‬ﻭﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﰲ ﺍﳌﺎﺿﻲ‬

‫‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﺰﻣﺎ ﺟﺎﺯﻣﺎ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻣﺜﻠﻬﺎ ﺃﺑﺪﺍ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﺗﺘﻌﻠﹼﻖ ﲝﻖّ ﺁﺩﻣﻲّ ‪ ،‬ﻓﻴﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺭﺩّ ﺍﳌﻈﺎﱂ ﺇﱃ ﺃﻫﻠﻬﺎ ﺃﻭ ﲢﺼﻴﻞ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ‪.‬‬ ‫ﻭﺻﺮّﺣﻮﺍ ﻛﺬﻟﻚ ﺑﺄﻥﹼ ﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﹼﻪ ‪ ،‬ﻭﻟﻘﺒﺤﻬﺎ ﺷﺮﻋﹰﺎ‪.‬‬ ‫ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﳍﻢ ‪ :‬ﺍﻟﻨّﺪﺍﻣﺔ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻟﻜﻮﻬﻧﺎ ﻣﻌﺼﻴﺔ ' ‪ ،‬ﻷﻥﹼ ﺍﻟﻨّﺪﺍﻣﺔ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻹﺿﺮﺍﺭﻫﺎ ﺑﺒﺪﻧﻪ ‪ ،‬ﻭﺇﺧﻼﳍﺎ‬ ‫ﺑﻌﺮﺿﻪ ﺃﻭ ﻣﺎﻟﻪ ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻻ ﺗﻜﻮﻥ ﺗﻮﺑﺔ ‪ ،‬ﻓﻠﻮ ﻧﺪﻡ ﻋﻠﻰ ﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﺰّﻧﺎ ﻟﻠﺼّﺪﺍﻉ ‪ ،‬ﻭﺧﻔﹼﺔ ﺍﻟﻌﻘﻞ ‪ ،‬ﻭﺯﻭﺍﻝ‬ ‫ﺍﳌﺎﻝ ‪ ،‬ﻭﺧﺪﺵ ﺍﻟﻌﺮﺽ ﻻ ﻳﻜﻮﻥ ﺗﺎﺋﺒﺎ‪.‬‬ ‫ﻭﺍﻟﻨّﺪﻡ ﳋﻮﻑ ﺍﻟﻨّﺎﺭ ﺃﻭ ﻃﻤﻊ ﺍﳉﻨّﺔ ﻳﻌﺘﱪ ﺗﻮﺑﺔ‪.‬‬ ‫ﻭﺍﻋﺘﱪ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻫﺬﻩ ﺍﻟﺸّﺮﻭﻁ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺘّﻮﺑﺔ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺍﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺪﻡ ﻣﻊ ﺍﻹﻗﻼﻉ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ‬ ‫ﺍﻟﻌﻮﺩ ‪ ،‬ﻭﺭﺩّ ﺍﳌﻈﺎﱂ ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺍﻟﻨّﺪﻡ ﺭﻛﻦ ﻣﻦ ﺍﻟﺘّﻮﺑﺔ ‪ ،‬ﻭﻫﻮ ﻳﺴﺘﻠﺰﻡ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ‬ ‫ﺍﻟﻌﻮﺩﺓ ‪ ،‬ﻭﺃﻣّﺎ ﺭﺩّ ﺍﳌﻈﺎﱂ ﻷﻫﻠﻬﺎ ﻓﻮﺍﺟﺐ ﻣﺴﺘﻘﻞﹼ ﻟﻴﺲ ﺷﺮﻃﺎ ﰲ ﺻ ﺤّﺔ ﺍﻟﺘّﻮﺑﺔ‪.‬‬ ‫ﻭﻳﺆﻳّﺪ ﻫﺬﺍ ﺍﻟﺮّﺃﻱ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ » :‬ﺍﻟﻨّﺪﻡ ﺗﻮﺑﺔ « ‪.‬‬ ‫ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﻻ ﺑﺪّ ﻣﻦ ﺍﻟﺘّﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻻ ﻳﺘﻢّ ﺇﻻ ﺑﺮﺩّ ﺍﳊﻘﻮﻕ ﺇﱃ ﺃﻫﻠﻬﺎ ‪ ،‬ﺃﻭ ﺑﺎﺳﺘﺤﻼﳍﻢ‬ ‫ﻣﻨﻬﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﻘﺪﺭﺓ ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﻳﻠﺰﻡ ﰲ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻳﻠﺰﻡ ﻛﺬﻟﻚ ﰲ ﺣﻘﻮﻕ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ ،‬ﻛﺪﻓﻊ ﺍﻟﺰّﻛﻮﺍﺕ ‪،‬‬ ‫ﻭﺍﻟﻜﻔﹼﺎﺭﺍﺕ ﺇﱃ ﻣﺴﺘﺤﻘﹼﻴﻬﺎ‪.‬‬ ‫ﻭﺭﺩّ ﺍﳊﻘﻮﻕ ﻳﻜﻮﻥ ﺣﺴﺐ ﺇﻣﻜﺎﻧﻪ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﺴﺮﻭﻕ ﺃﻭ ﺍﳌﻐﺼﻮﺏ ﻣﻮﺟﻮﺩﺍ ﺭﺩّﻩ ﺑﻌﻴﻨﻪ ‪ ،‬ﻭﺇﻻ ﻳﺮﺩّ ﺍﳌﺜﻞ ﺇﻥ ﻛﺎﻧﺎ‬ ‫ﻣﺜﻠﻴّﲔ ﻭﺍﻟﻘﻴﻤﺔ ﺇﻥ ﻛﺎﻧﺎ ﻗﻴﻤﻴّﲔ ‪ ،‬ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﻧﻮﻯ ﺭﺩّﻩ ﻣﱴ ﻗﺪﺭ ﻋﻠﻴﻪ ‪ ،‬ﻭﺗﺼﺪّﻕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺑﻨﻴّﺔ ﺍﻟﻀّﻤﺎﻥ‬ ‫ﻟﻪ ﺇﻥ ﻭﺟﺪﻩ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺣﻖّ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻵﺩﻣﻲّ ﻛﺎﻟﻘﺼﺎﺹ ﺍﺷﺘﺮﻁ ﰲ ﺍﻟﺘّﻮﺑﺔ ﺍﻟﺘّﻤﻜﲔ ﻣﻦ ﻧﻔﺴﻪ ﻭﺑﺬﳍﺎ ﻟﻠﻤﺴﺘﺤﻖّ ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﺤﺪّ ﺍﻟﺰّﱏ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻓﺘﻮﺑﺘﻪ ﺑﺎﻟﻨّﺪﻡ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ‪ ،‬ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ ﰲ ﺁﺛﺎﺭ‬ ‫ﺍﻟﺘّﻮﺑﺔ‪.‬‬ ‫»ﺇﻋﻼﻥ ﺍﻟﺘّﻮﺑﺔ«‬ ‫‪ - ٥‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ‪ :‬ﺍﻟﺘّﻮﺑﺔ ﻋﻠﻰ ﺿﺮﺑﲔ ﺑﺎﻃﻨﺔ ﻭﺣﻜﻤﻴّﺔ ‪ ،‬ﻓﺄﻣّﺎ ﺍﻟﺒﺎﻃﻨﺔ ‪ :‬ﻓﻬﻲ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑّﻪ ﺗﻌﺎﱃ ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ‬ ‫ﺍﳌﻌﺼﻴﺔ ﻻ ﺗﻮﺟﺐ ﺣﻘﹼﺎ ﻋﻠﻴﻪ ﰲ ﺍﳊﻜﻢ ﻛﻘﺒﻠﺔ ﺃﺟﻨﺒﻴّﺔ ﺃﻭ ﺍﳋﻠﻮﺓ ﻬﺑﺎ ‪ ،‬ﻭﺷﺮﺏ ﻣﺴﻜﺮ ‪ ،‬ﺃﻭ ﻛﺬﺏ ‪ ،‬ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻪ ﺍﻟﻨّﺪﻡ‬ ‫ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧّﻪ ﻗﺎﻝ ‪ » :‬ﺍﻟﻨّﺪﻡ ﺗﻮﺑﺔ « ﻭﻗﻴﻞ ‪ :‬ﺍﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺼﻮﺡ‬ ‫ﲡﻤﻊ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ ‪ ،‬ﺍﻟﻨّﺪﻡ ﺑﺎﻟﻘﻠﺐ ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﻠﹼﺴﺎﻥ ‪ ،‬ﻭﺇﺿﻤﺎﺭ ﺃﻥ ﻻ ﻳﻌﻮﺩ ‪ ،‬ﻭﳎﺎﻧﺒﺔ ﺧﻠﻄﺎﺀ ﺍﻟﺴّﻮﺀ ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﺗﻮﺟﺐ ﻋﻠﻴﻪ ﺣﻘﹼﺎ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﻭ ﻵﺩﻣﻲّ ﻛﻤﻨﻊ ﺍﻟﺰّﻛﺎﺓ ﻭﺍﻟﻐﺼﺐ ‪ ،‬ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻪ ﲟﺎ ﺫﻛﺮﻧﺎ ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﻈﻠﻤﺔ ﺣﺴﺐ ﺇﻣﻜﺎﻧﻪ‬ ‫ﺑﺄﻥ ﻳﺆﺩّﻱ ﺍﻟﺰّﻛﺎﺓ ﻭﻳﺮﺩّ ﺍﳌﻐﺼﻮﺏ ﺃﻭ ﻣﺜﻠﻪ ﺇﻥ ﻛﺎﻥ ﻣﺜﻠﻴّﺎ ‪ ،‬ﻭﺇﻟﹼﺎ ﻗﻴﻤﺘﻪ‪.‬‬ ‫ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﻧﻮﻯ ﺭﺩّﻩ ﻣﱴ ﻗﺪﺭ ﻋﻠﻴﻪ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺣﻖّ ﰲ ﺍﻟﺒﺪﻥ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻵﺩﻣﻲّ ﻛﺎﻟﻘﺼﺎﺹ‬ ‫ﻭﺣﺪّ ﺍﻟﻘﺬﻑ ﺍﺷﺘﺮﻁ ﰲ ﺍﻟﺘّﻮﺑﺔ ﺍﻟﺘّﻤﻜﲔ ﻣﻦ ﻧﻔﺴﻪ ﻭﺑﺬﳍﺎ ﻟﻠﻤﺴﺘﺤﻖّ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﺤﺪّ ﺍﻟﺰّﱏ ‪ ،‬ﻭﺷﺮﺏ‬ ‫ﺍﳋﻤﺮ ﻓﺘﻮﺑﺘﻪ ﺃﻳﻀﺎ ﺑﺎﻟﻨّﺪﻡ ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﻮﺩ ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﻹﻗﺮﺍﺭ ﺑﻪ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﱂ ﻳﺸﺘﻬﺮ ﻋﻨﻪ ﻓﺎﻷﻭﱃ ﻟﻪ‬ ‫ﺳﺘﺮ ﻧﻔﺴﻪ ‪ ،‬ﻭﺍﻟﺘّﻮﺑﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ ،‬ﻷﻥﹼ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ » :‬ﻣﻦ ﺃﺻﺎﺏ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﻓﻠﻴﺴﺘﺘﺮ ﺑﺴﺘﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ ،‬ﻓﺈﻧّﻪ ﻣﻦ ﻳﺒﺪ ﻟﻨﺎ ﺻﻔﺤﺘﻪ ﻧﻘﻢ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ « » ﻓﺈﻥﹼ ﺍﻟﻐﺎﻣﺪﻳّﺔ ﺣﲔ ﺃﻗﺮّﺕ‬ ‫ﺑﺎﻟﺰّﱏ ﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻟﻚ « ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻌﺼﻴﺔ ﻣﺸﻬﻮﺭﺓ ﻓﺬﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺃﻥﹼ ﺍﻷﻭﱃ‬

‫ﺍﻹﻗﺮﺍﺭ ﺑﻪ ﻟﻴﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪّ ‪ ،‬ﻷﻧّﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺸﻬﻮﺭﺍ ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺗﺮﻙ ﺇﻗﺎﻣﺔ ﺍﳊﺪّ ﻋﻠﻴﻪ ‪ ،‬ﻭﺍﻟﺼّﺤﻴﺢ ﺃﻥﹼ ﺗﺮﻙ ﺍﻹﻗﺮﺍﺭ‬ ‫ﺃﻭﱃ ‪ » ،‬ﻷﻥﹼ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺮّﺽ ﻟﻠﻤﻘﺮّ ﻋﻨﺪﻩ ﺑﺎﻟﺮّﺟﻮﻉ ﻋﻦ ﺍﻹﻗﺮﺍﺭ ﻓﻌﺮّﺽ ﳌﺎﻋﺰ « ‪ ،‬ﻭﻟﻠﻤﻘﺮّ ﻋﻨﺪﻩ‬ ‫ﺑﺎﻟﺴّﺮﻗﺔ ﺑﺎﻟﺮّﺟﻮﻉ ﻣﻊ ﺍﺷﺘﻬﺎﺭﻩ ﻋﻨﻪ ﺑﺈﻗﺮﺍﺭﻩ ‪ ،‬ﻭﻛﺮﻩ ﺍﻹﻗﺮﺍﺭ ﺣﺘّﻰ ﺇﻧّﻪ ﻗﻴﻞ ﳌﹼﺎ ﻗﻄﻊ ﺍﻟﺴّﺎﺭﻕ ﻛﺄﻧّﻤﺎ ﺃﺳﻒ ﻭﺟﻬﻪ ﺭﻣﺎﺩﹰﺍ ‪،‬‬ ‫ﻭﱂ ﻳﺮﺩ ﺍﻷﻣﺮ ﺑﺎﻹﻗﺮﺍﺭ ﻭﻻ ﺍﳊﺚﹼ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨّﺔ ‪،‬ﻭﻻ ﻳﺼ ﺢّ ﻟﻪ ﻗﻴﺎﺱ‪.‬‬ ‫ﺇﻧّﻤﺎ ﻭﺭﺩ ﺍﻟﺸّﺮﻉ ﺑﺎﻟﺴّﺘﺮ ﻭﺍﻻﺳﺘﺘﺎﺭ ﻭﺍﻟﺘّﻌﺮﻳﺾ ﻟﻠﻤﻘﺮّ ﺑﺎﻟﺮّﺟﻮﻉ ﻋﻦ ﺍﻹﻗﺮﺍﺭ‪.‬‬ ‫» ﻭﻗﺎﻝ ﳍﺰﺍﻝ ﻭﻛﺎﻥ ﻫﻮ ﺍﻟﹼﺬﻱ ﺃﻣﺮ ﻣﺎﻋﺰﹰﺍ ﺑﺎﻹﻗﺮﺍﺭ ﻳﺎ ﻫﺰﺍﻝ ﻟﻮ ﺳﺘﺮﺗﻪ ﺑﺜﻮﺑﻚ ﻛﺎﻥ ﺧﲑﹰﺍ ﻟﻚ « ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺸّﺎﻓﻌﻲّ ‪ :‬ﺗﻮﺑﺔ ﻫﺬﺍ ﺇﻗﺮﺍﺭﻩ ﻟﻴﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪّ ﻭﻟﻴﺲ ﺑﺼﺤﻴﺢ ﳌﺎ ﺫﻛﺮﻧﺎ ‪ ،‬ﻭﻷﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﺗﻮﺟﺪ ﺣﻘﻴﻘﺘﻬﺎ‬ ‫ﺑﺪﻭﻥ ﺍﻹﻗﺮﺍﺭ ﻭﻫﻲ ﲡﺐّ ﻣﺎ ﻗﺒﻠﻬﺎ ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻷﺧﺒﺎﺭ ﻣﻊ ﻣﺎ ﺩﻟﹼﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺎﺕ ﰲ ﻣﻐﻔﺮﺓ ﺍﻟﺬﹼﻧﻮﺏ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺗﺮﻙ‬ ‫ﺍﻹﺻﺮﺍﺭ‪.‬‬ ‫ﻭﺃﻣّﺎ ﺍﻟﺒﺪﻋﺔ ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻬﺎ ﺑﺎﻻﻋﺘﺮﺍﻑ ﻬﺑﺎ ‪ ،‬ﻭﺍﻟﺮّﺟﻮﻉ ﻋﻨﻬﺎ ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩ ﺿﺪّ ﻣﺎ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﻣﻨﻬﺎ‪.‬‬ ‫»ﻋﺪﻡ ﺍﻟﻌﻮﺩﺓ«‬ ‫‪ - ٦‬ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺘّﻮﺑﺔ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﻟﺬﹼﻧﺐ ﺍﻟﹼﺬﻱ ﺗﺎﺏ ﻣﻨﻪ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﻭﺇﻧّﻤﺎ ﺗﺘﻮﻗﹼﻒ ﺍﻟﺘّﻮﺑﺔ ﻋﻠﻰ ﺍﻹﻗﻼﻉ‬ ‫ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻭﺍﻟﻨّﺪﻡ ﻋﻠﻴﻪ ﻭﺍﻟﻌﺰﻡ ﺍﳉﺎﺯﻡ ﻋﻠﻰ ﺗﺮﻙ ﻣﻌﺎﻭﺩﺗﻪ ‪ ،‬ﻓﺈﻥ ﻋﺎﻭﺩﻩ ﻣﻊ ﻋﺰﻣﻪ ﺣﺎﻝ ﺍﻟﺘّﻮﺑﺔ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﺎﻭﺩﻩ ﺻﺎﺭ‬ ‫ﻛﻤﻦ ﺍﺑﺘﺪﺃ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﱂ ﺗﺒﻄﻞ ﺗﻮﺑﺘﻪ ﺍﳌﺘﻘﺪّﻣﺔ ‪ ،‬ﻭﻻ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺇﰒ ﺍﻟﺬﹼﻧﺐ ﺍﻟﹼﺬﻱ ﺍﺭﺗﻔﻊ ﺑﺎﻟﺘّﻮﺑﺔ ‪ ،‬ﻭﺻﺎﺭ ﻛﺄﻥ ﱂ ﻳﻜﻦ‬ ‫ﻭﺫﻟﻚ ﺑﻨﺺّ ﺍﳊﺪﻳﺚ ‪ » :‬ﺍﻟﺘّﺎﺋﺐ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ « ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺇﰒ ﺍﻟﺬﹼﻧﺐ ﺍﻷﻭّﻝ ‪ ،‬ﻷﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﲟﻨﺰﻟﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻜﻔﺮ ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺃﺳﻠﻢ ﻫﺪﻡ‬ ‫ﺇﺳﻼﻣﻪ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﺇﰒ ﺍﻟﻜﻔﺮ ﻭﺗﻮﺍﺑﻌﻪ ‪ ،‬ﻓﺈﺫﺍ ﺍﺭﺗﺪّ ﻋﺎﺩ ﺇﻟﻴﻪ ﺍﻹﰒ ﺍﻷﻭّﻝ ﻣﻊ ﺍﻟﺮّﺩّﺓ‪.‬‬ ‫ﻭﺍﳊﻖّ ﺃﻥﹼ ﻋﺪﻡ ﻣﻌﺎﻭﺩﺓ ﺍﻟﺬﹼﻧﺐ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺘّﻮﺑﺔ ﺷﺮﻁ ﰲ ﻛﻤﺎﻝ ﺍﻟﺘّﻮﺑﺔ ﻭﻧﻔﻌﻬﺎ ﺍﻟﻜﺎﻣﻞ ﻻ ﰲ ﺻ ﺤّﺔ ﻣﺎ ﻣﻀﻰ ﻣﻨﻬﺎ‪.‬‬ ‫ﻫﺬﺍ ﻭﺍﺷﺘﺮﻁ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﰲ ﺛﺒﻮﺕ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﺘّﻮﺑﺔ ﺇﺻﻼﺡ ﺍﻟﻌﻤﻞ ‪ ،‬ﻓ ﻼ ﺗﻜﻔﻲ ﺍﻟﺘّﻮﺑﺔ ﺣﺘّﻰ ﲤﻀﻲ ﻋﻠﻴﻪ ﻣﺪّﺓ ﺗﻈﻬﺮ ﻓﻴﻬﺎ‬ ‫ﺁﺛﺎﺭ ﺍﻟﺘّﻮﺑﺔ ﻭﻳﺘﺒﻴّﻦ ﻓﻴﻬﺎ ﺻﻼﺣﻪ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﻳﺄﰐ ﰲ ﺁﺛﺎﺭ ﺍﻟﺘّﻮﺑﺔ‪.‬‬ ‫»ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺑﻌﺾ ﺍﻟﺬﹼﻧﻮﺏ«‬ ‫‪ - ٧‬ﺗﺼ ﺢّ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻏﲑﻩ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﻓﺎﻟﺘّﻮﺑﺔ ﺗﺘﺒﻌّﺾ ﻛﺎﳌﻌﺼﻴﺔ ﻭﺗﺘﻔﺎﺿﻞ ﰲ ﻛﻤّﻴّﺘﻬﺎ‬ ‫ﻛﻤﺎ ﺗﺘﻔﺎﺿﻞ ﰲ ﻛﻴﻔﻴّﺘﻬﺎ ‪ ،‬ﻓﻜﻞﹼ ﺫﻧﺐ ﻟﻪ ﺗﻮﺑﺔ ﲣﺼّﻪ ‪ ،‬ﻭﻻ ﺗﺘﻮﻗﹼﻒ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻋﻠﻰ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺑﻘﻴّﺔ ﺍﻟﺬﹼﻧﻮﺏ ‪ ،‬ﻛﻤﺎ‬ ‫ﻻ ﻳﺘﻌﻠﹼﻖ ﺃﺣﺪ ﺍﻟﺬﹼﻧﺒﲔ ﺑﺎﻵﺧﺮ ‪ ،‬ﻭﻛﻤﺎ ﻳﺼ ﺢّ ﺇﳝﺎﻥ ﺍﻟﻜﺎﻓﺮ ﻣﻊ ﺇﺩﺍﻣﺘﻪ ﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﺰّﱏ ﺗﺼ ﺢّ ﺍﻟﺘّﻮﺑﺔ ﻋﻦ ﺫﻧﺐ ﻣﻊ‬ ‫ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺁﺧﺮ‪.‬‬ ‫ﻭﻧﻘﻞ ﺍﺑﻦ ﺍﻟﻘﻴّﻢ ﻗﻮﻻ ﺑﻌﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻏﲑﻩ ‪ ،‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﰒﹼ ﻗﺎﻝ ‪ :‬ﻭﺍﻟﹼﺬﻱ ﻋﻨﺪﻱ‬ ‫ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﻻ ﺗﺼ ﺢّ ﻣﻦ ﺫﻧﺐ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﻧﻮﻋﻪ ‪ ،‬ﻭﺃﻣّﺎ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻣﻊ ﻣﺒﺎﺷﺮﺓ ﺫﻧﺐ‬ ‫ﺁﺧﺮ ﻻ ﺗﻌﻠﹼﻖ ﻟﻪ ﺑﻪ ﻭﻻ ﻫﻮ ﻣﻦ ﻧﻮﻋﻪ ﻓﺘﺼ ﺢّ ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺗﺎﺏ ﻣﻦ ﺍﻟﺮّﺑﺎ ‪ ،‬ﻭﱂ ﻳﺘﺐ ﻣﻦ ﺷﺮﺏ ﺍﳋﻤﺮ ﻣﺜﻼ ﻓﺈﻥﹼ ﺗﻮﺑﺘﻪ ﻣﻦ‬ ‫ﺍﻟﺮّﺑﺎ ﺻﺤﻴﺤﺔ ‪ ،‬ﻭﺃﻣّﺎ ﺇﺫﺍ ﺗﺎﺏ ﻣﻦ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﻭﱂ ﻳﺘﺐ ﻣﻦ ﺭﺑﺎ ﺍﻟﻨّﺴﻴﺌﺔ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ‪ ،‬ﺃﻭ ﺗﺎﺏ ﻣﻦ ﺗﻨﺎﻭﻝ ﺍﳊﺸﻴﺸﺔ‬ ‫ﻭﺃﺻﺮّ ﻋﻠﻰ ﺷﺮﺏ ﺍﳋﻤﺮ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﻓﻬﺬﺍ ﻻ ﺗﺼ ﺢّ ﺗﻮﺑﺘﻪ ‪ ،‬ﻛﻤﻦ ﻳﺘﻮﺏ ﻋﻦ ﺯﱏ ﺑﺎﻣﺮﺃﺓ ﻭﻫﻮ ﻣﺼﺮّ ﻋﻠﻰ ﺍﻟﺰّﱏ ﺑﻐﲑﻫﺎ‪.‬‬ ‫»ﺃﻗﺴﺎﻡ ﺍﻟﺘّﻮﺑﺔ«‬ ‫‪ - ٨‬ﺻﺮّﺡ ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﻧﻮﻋﺎﻥ ‪:‬‬ ‫ﺗﻮﺑﺔ ﰲ ﺍﻟﺒﺎﻃﻦ ‪ ،‬ﻭﺗﻮﺑﺔ ﰲ ﺍﻟﻈﹼﺎﻫﺮ‪.‬‬

‫ﻓﺄﻣّﺎ ﺍﻟﺘّﻮﺑﺔ ﰲ ﺍﻟﺒﺎﻃﻦ ‪ :‬ﻓﻬﻲ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ‪ ،‬ﻓﻴﻨﻈﺮ ﰲ ﺍﳌﻌﺼﻴﺔ ﻓﺈﻥ ﱂ ﺗﺘﻌﻠﹼﻖ ﻬﺑﺎ ﻣﻈﻠﻤﺔ ﻵﺩﻣﻲّ ‪ ،‬ﻭﻻ ﺣﺪّ‬ ‫ﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪ ،‬ﻛﺎﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻷﺟﻨﺒﻴّﺔ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ ‪ ،‬ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻬﺎ ﺃﻥ ﻳﻘﻠﻊ ﻋﻨﻬﺎ ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﻓﻌﻞ ﻣﺎ ﻓﻌﻞ ‪ ،‬ﻭﻳﻌﺰﻡ ﻋﻠﻰ‬ ‫ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻣﺜﻠﻬﺎ‪.‬‬ ‫ﺸ ﹰﺔ ﺃﻭ ﹶﻇﹶﻠﻤُﻮﺍ ﺃ ْﻧ ﹸﻔﺴَﻬ ْﻢ ﹶﺫ ﹶﻛﺮُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻓﹶﺎ ْﺳَﺘ ْﻐ ﹶﻔﺮُﻭﺍ ِﻟﺬﹸﻧُﻮﺑﹺﻬ ْﻢ َﻭ َﻣ ْﻦ‬ ‫ﻭﺍﻟﺪّﻟﻴﻞ ﻋﻠﻰ ‪ ،‬ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺇﺫﺍ ﹶﻓ َﻌﻠﹸﻮﺍ ﻓﹶﺎ ِﺣ َ‬ ‫ﺏ ﺇﻻ ﺍﻟﻠﱠ ُﻪ َﻭ ﹾﱂ ﻳُﺼِﺮﱡﻭﺍ ﻋﻠﻰ ﻣَﺎ ﹶﻓ َﻌﻠﹸﻮﺍ« ﺍﻵﻳﺔ‪.‬‬ ‫َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱡﻧﻮ َ‬ ‫ﻭﺇﻥ ﺗﻌﻠﹼﻖ ﻬﺑﺎ ﺣﻖّ ﺁﺩﻣﻲّ ‪ ،‬ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻬﺎ ﺃﻥ ﻳﻘﻠﻊ ﻋﻨﻬﺎ ‪ ،‬ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ‪ ،‬ﻭﻳﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻣﺜﻠﻬﺎ ‪ ،‬ﻭﺃﻥ‬ ‫ﻳﱪﺃ ﻣﻦ ﺣﻖّ ﺍﻵﺩﻣﻲّ ‪ ،‬ﺇﻣّﺎ ﺑﺄﻥ ﻳﺆﺩّﻳﻪ ﺃﻭ ﻳﺴﺄﻟﻪ ﺣﺘّﻰ ﻳﱪﺋﻪ ﻣﻨﻪ ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳊﻖّ ﻧﻮﻯ ﺃﻧّﻪ ﺇﻥ ﻗﺪﺭ ﺃﻭﻓﺎﻩ‬ ‫ﺣﻘﹼﻪ‪.‬‬ ‫ﻭﺇﻥ ﺗﻌﻠﹼﻖ ﺑﺎﳌﻌﺼﻴﺔ ﺣﺪّ ﻟﻠﹼﻪ ‪ ،‬ﻛﺤﺪّ ﺍﻟﺰّﱏ ﻭﺍﻟﺸّﺮﺏ ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻈﻬﺮ ﺫﻟﻚ ‪ ،‬ﻓﺎﻷﻭﱃ ﺃﻥ ﻳﺴﺘﺮﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ » :‬ﻣﻦ ﺃﺻﺎﺏ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﺷﻴﺌﺎ ﻓﻠﻴﺴﺘﺘﺮ ﺑﺴﺘﺮ ﺍﻟﻠﹼﻪ « ‪.‬‬ ‫ﻭﺃﻣّﺎ ﺍﻟﺘّﻮﺑﺔ ﰲ ﺍﻟﻈﹼﺎﻫﺮ ‪ -‬ﻭﻫﻲ ﺍﻟﹼﱵ ﺗﻌﻮﺩ ﻬﺑﺎ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻮﻻﻳﺔ ﻭﻗﺒﻮﻝ ﺍﻟﺸّﻬﺎﺩﺓ ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻓﻌﻼ ﻛﺎﻟﺰّﱏ‬ ‫ﻭﺍﻟﺴّﺮﻗﺔ ﱂ ﳛﻜﻢ ﺑﺼ ﺤّﺔ ﺍﻟﺘّﻮﺑﺔ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﺣﺘّﻰ ﻳﺼﻠﺢ ﻋﻤﻠﻪ ‪ ،‬ﻭﻗﺪّﺭﻭﻫﺎ ﺑﺴﻨﺔ ﺃﻭ ﺳﺘّﺔ ﺃﺷﻬﺮ ‪ ،‬ﺃﻭ ﺣﺘّﻰ ﻇﻬﻮﺭ‬ ‫ﻋﻼﻣﺎﺕ ﺍﻟﺼّﻼﺡ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻗﻮﺍﳍﻢ ﺧﻼﻓﺎ ﳉﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻓﺈﻧّﻬﻢ ﱂ ﻳﺸﺘﺮﻃﻮﺍ ﺇﺻﻼﺡ ﺍﻟﻌﻤﻞ ﺑﻌﺪ ﺍﻟﺘّﻮﺑﺔ ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻗﺬﻓﺎ ﺃﻭ ﺷﻬﺎﺩﺓ ﺯﻭﺭ ﻓﻼ ﺑﺪّ ﻣﻦ ﺇﻛﺬﺍﺏ ﻧﻔﺴﻪ ﻛﻤﺎ ﺳﻴﺄﰐ‪.‬‬ ‫»ﺍﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺼﻮﺡ«‬ ‫‪ - ٩‬ﺃﻣﺮ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺼﻮﺡ ﻟﻴﻜﻔﹼﺮ ﻋﻨﻬﻢ ﺳﻴّﺌﺎﻬﺗﻢ ﻓﻘﺎﻝ ‪ » :‬ﻳﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺗُﻮﺑُﻮﺍ ﺇﱃ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍﻷ ْﻧﻬَﺎ ُﺭ« ‪.‬‬ ‫ﺕ َﺗ ْ‬ ‫ﺗَﻮَﺑ ﹰﺔ َﻧﺼُﻮ َﺣﹰﺎ َﻋﺴَﻰ َﺭﺑﱡ ﹸﻜ ْﻢ ﺃ ﹾﻥ ﻳُ ﹶﻜﻔﱢ َﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﺎِﺗﻜﹸ ْﻢ َﻭﻳُ ْﺪ ِﺧﹶﻠﻜﹸ ْﻢ َﺟﻨﱠﺎ ٍ‬ ‫ﻭﺍﺧﺘﻠﻔﺖ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ‪ ،‬ﻭﺃﺷﻬﺮﻫﺎ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﰊّ ﺑﻦ ﻛﻌﺐ ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ‬ ‫ﻋﻨﻬﻢ ‪ ،‬ﻭﺭﻭﻱ ﻣﺮﻓﻮﻋﺎ ﺃﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺼﻮﺡ ﻫﻲ ﺍﻟﹼﱵ ﻻ ﻋﻮﺩﺓ ﺑﻌﺪﻫﺎ ﻛﻤﺎ ﻻ ﻳﻌﻮﺩ ﺍﻟﻠﹼﱭ ﺇﱃ ﺍﻟﻀّﺮﻉ‪.‬‬ ‫ﻭﻗﻴﻞ ‪ :‬ﻫﻲ ﺍﻟﻨّﺪﻡ ﺑﺎﻟﻘﻠﺐ ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﻠﹼﺴﺎﻥ ‪ ،‬ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ‪ ،‬ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﻳﻌﻮﺩ‪.‬‬ ‫»ﺣﻜﻢ ﺍﻟﺘّﻮﺑﺔ«‬ ‫‪ - ١٠‬ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺍﳌﻌﺼﻴﺔ ﻭﺍﺟﺒﺔ ﺷﺮﻋﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺑﺎﺗّﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﻷﻧّﻬﺎ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﺍﳌﻬﻤّﺔ ﻭﻗﻮﺍﻋﺪ ﺍﻟﺪّﻳﻦ ‪،‬‬ ‫ﻭﺃﻭّﻝ ﻣﻨﺎﺯﻝ ﺍﻟﺴّﺎﻟﻜﲔ ‪ ،‬ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪» :‬ﻭَﺗُﻮﺑُﻮﺍ ﺇﱃ ﺍﻟﻠﱠ ِﻪ َﺟﻤِﻴ َﻌﹰﺎ ﺃﻳﱡﻬﺎ ﺍﳌﹸﺆﻣِﻨﻮ ﹶﻥ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ُﺗ ﹾﻔِﻠ ﺤُﻮ ﹶﻥ« ‪.‬‬ ‫»ﻭﻗﺖ ﺍﻟﺘّﻮﺑﺔ«‬ ‫‪ - ١١‬ﺇﺫﺍ ﺃﺧّﺮ ﺍﳌﺬﻧﺐ ﺍﻟﺘّﻮﺑﺔ ﺇﱃ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ‪ ،‬ﻓﺈﻥ ﻇﻞﹼ ﺁﻣﻼ ﰲ ﺍﳊﻴﺎﺓ ﻏﲑ ﻳﺎﺋﺲ ﲝﻴﺚ ﻻ ﻳﻌﻠﻢ ﻗﻄﻌﺎ ﺃﻥﹼ ﺍﳌﻮﺕ ﻳﺪﺭﻛﻪ‬ ‫ﻻ ﳏﺎﻟﺔ ﻓﺘﻮﺑﺘﻪ ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﳌﻮﺕ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻭَﻫﻮ ﺍﻟﱠﺬﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎﺩِﻩ‬ ‫ﺕ« ﻭﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ » :‬ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﻣﺎ ﱂ ﻳﻐﺮﻏﺮ « ‪.‬‬ ‫َﻭَﻳ ْﻌﻔﹸﻮ ﻋَﻦ ﺍﻟﺴﱠﻴﱢﺌﺎ ِ‬ ‫ﻭﺇﻥ ﻗﻄﻊ ﺍﻷﻣﻞ ﻣﻦ ﺍﳊﻴﺎﺓ ﻭﻛﺎﻥ ﰲ ﺣﺎﻟﺔ ﺍﻟﻴﺄﺱ ‪ -‬ﻣﺸﺎﻫﺪﺓ ﺩﻻﺋﻞ ﺍﳌﻮﺕ ‪ -‬ﻓﺎﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ‪ :‬ﻗﺎﻝ ﺍﳌﺎﻟﻜﻴّﺔ ‪ -‬ﻭﻫﻮ ﻗﻮﻝ‬ ‫ﺑﻌﺾ ﺍﳊﻨﻔﻴّﺔ ‪ :‬ﻭﻭﺟﻪ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻭﺭﺃﻱ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻭﻧﺴﺐ ﺇﱃ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ‪ :‬ﺇﻧّﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻴﺎﺋﺲ‬ ‫ﻀ َﺮ ﺃ َﺣﺪَﻫﻢ‬ ‫ﺕ ﺣﺘﱠﻰ ﺇﺫﺍ َﺣ َ‬ ‫ﺖ ﺍﻟﺘﱠﻮَﺑﺔﹸ ِﻟﻠﱠﺬِﻳ َﻦ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺴ ِ‬ ‫ﺍﻟﹼﺬﻱ ﻳﺸﺎﻫﺪ ﺩﻻﺋﻞ ﺍﳌﻮﺕ ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ » :‬ﻭﻟﹶﻴ َ‬ ‫ﺖ ﺍﻵ ﹶﻥ« ﺍﻵﻳﺔ‪.‬‬ ‫ﺕ ﻗﺎ ﹶﻝ ﺇﻧﱢﻲ ُﺗ ْﺒ ُ‬ ‫ﺍﳌﹶﻮ ُ‬ ‫ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥﹼ ﺍﻵﻳﺔ ﰲ ﺣﻖّ ﺍﳌﺴﻠﻤﲔ ﺍﻟﹼﺬﻳﻦ ﻳﺮﺗﻜﺒﻮﻥ ﺍﻟﺬﹼﻧﻮﺏ ﻭﻳﺆﺧّﺮﻭﻥ ﺍﻟﺘّﻮﺑﺔ ﺇﱃ ﻭﻗﺖ ﺍﻟﻐﺮﻏﺮﺓ ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺑﻌﺪﻩ‬ ‫‪» :‬ﻭَﻻ ﺍﻟﱠﺬِﻳﻦَ َﻳﻤُﻮﺗُﻮ ﹶﻥ َﻭ ُﻫ ْﻢ ﻛﹸﻔﱠﺎﺭٌ« ﻷﻧّﻪ ﺗﻌﺎﱃ ﲨﻊ ﺑﲔ ﻣﻦ ﺃﺧّﺮ ﺍﻟﺘّﻮﺑﺔ ﺇﱃ ﺣﻀﻮﺭ ﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻔﺴﻘﺔ ﻭﺑﲔ ﻣﻦ ﳝﻮﺕ‬

‫ﻭﻫﻮ ﻛﺎﻓﺮ ‪ ،‬ﻓﻼ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻴﺎﺋﺲ ﻛﻤﺎ ﻻ ﻳﻘﺒﻞ ﺇﳝﺎﻧﻪ‪.‬‬ ‫ﻭﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » :‬ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻳﻘﺒﻞ ﺍﻟﺘّﻮﺑﺔ ﻣﺎ ﱂ ﻳﻐﺮﻏﺮ « ﻭﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧّﻪ ﻳﺸﺘﺮﻁ ﻟﺼ ﺤّﺔ ﺍﻟﺘّﻮﺑﺔ‬ ‫ﺻﺪﻭﺭﻫﺎ ﻗﺒﻞ ﺍﻟﻐﺮﻏﺮﺓ ‪ ،‬ﻭﻫﻲ ﺣﺎﻟﺔ ﺍﻟﻴﺄﺱ ﻭﺑﻠﻮﻍ ﺍﻟﺮّﻭﺡ ﺍﳊﻠﻘﻮﻡ‪.‬‬ ‫ﻭﻋﻨﺪ ﺑﻌﺾ ﺍﳊﻨﻔﻴّﺔ ‪ -‬ﻭﻫﻮ ﻭﺟﻪ ﺁﺧﺮ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ‪ -‬ﻭﻋﺰﺍﻩ ﺑﻌﻀﻬﻢ ﺇﱃ ﻣﺬﻫﺐ ﺍﳌﺎﺗﺮﻳﺪﻳّﺔ ﺃﻥﹼ ﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﺻﻲ ﺗﻘﺒﻞ‬ ‫ﺗﻮﺑﺘﻪ ﻭﻟﻮ ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﺮﻏﺮﺓ ‪ ،‬ﲞﻼﻑ ﺇﳝﺎﻥ ﺍﻟﻴﺎﺋﺲ ﻓﺈﻧّﻪ ﻻ ﻳﻘﺒﻞ ‪ ،‬ﻭﻭﺟﻪ ﺍﻟﻔﺮﻕ ﺃﻥﹼ ﺍﻟﻜﺎﻓﺮ ﻏﲑ ﻋﺎﺭﻑ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪،‬‬ ‫ﻭﻳﺒﺪﺃ ﺇﳝﺎﻧﺎ ﻭﻋﺮﻓﺎﻧﺎ ‪ ،‬ﻭﺍﻟﻔﺎﺳﻖ ﻋﺎﺭﻑ ﻭﺣﺎﻟﻪ ﺣﺎﻝ ﺍﻟﺒﻘﺎﺀ ‪ ،‬ﻭﺍﻟﺒﻘﺎﺀ ﺃﺳﻬﻞ ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ ﻭﻹﻃﻼﻕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻭَﻫﻮَ‬ ‫ﺍﻟﱠﺬﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ« ‪.‬‬ ‫ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻋﺪﻡ ﻗﺒﻮﻝ ﺗﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ ﺑﺈﺳﻼﻣﻪ ﰲ ﺣﺎﻟﺔ ﺍﻟﻴﺄﺱ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﺣﺎﻝ ﻓﺮﻋﻮﻥ ‪:‬‬ ‫ﺖ ﹶﻗ ْﺒﻞﹸ‬ ‫ﲔ ﺍﻵ ﹶﻥ َﻭﹶﻗ ْﺪ َﻋﺼَﻴ َ‬ ‫ﺴﻠِﻤ َ‬ ‫ﺖ ﹺﺑ ِﻪ ﺑَﻨُﻮ ﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﻭﺃﻧَﺎ ِﻣ َﻦ ﺍﹸﳌ ْ‬ ‫» َﺣﺘﱠﻰ ﺇﺫﹶﺍ ﹶﺃ ْﺩ َﺭﻛﹶﻪ ﺍﻟَﻐ َﺮ ﻕُ ﻗﹶﺎ ﹶﻝ ﺁ َﻣ ْﻨﺖُ ﺃﻧﱠﻪ ﻻ ﺇﻟ َﻪ ﺇﻻ ﺍﻟﱠﺬﻱ ﺁ َﻣَﻨ ْ‬ ‫ﺖ ﻣِﻦ ﺍﳌﹸ ﹾﻔﺴِﺪﻳ َﻦ« ‪.‬‬ ‫َﻭﻛﹸ ْﻨ َ‬ ‫»ﻣﻦ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻬﻢ ﻭﻣﻦ ﻻ ﺗﻘﺒﻞ«‬ ‫‪ - ١٢‬ﺗﻘﺪّﻡ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﺒﻞ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻭﺍﳌﺴﻠﻢ ﺍﻟﻌﺎﺻﻲ ﺑﻔﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ﻛﻤﺎ ﻭﻋﺪ ﰲ ﻛﺘﺎﺑﻪ ﺍﺠﻤﻟﻴﺪ‬ ‫ﺕ« ﻟﻜﻦ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ‬ ‫ﺣﻴﺚ ﻗﺎﻝ ‪» :‬ﻭَﻫﻮَ ﺍﻟﱠﺬﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎﺩِﻩ َﻭَﻳ ْﻌﻔﹸﻮ ﻋَﻦ ﺍﻟﺴﱠﻴﱢﺌﺎ ِ‬ ‫ﻗﺒﻮﻝ ﺍﻟﺘّﻮﺑﺔ ﻓﻴﻬﺎ ﻧﻈﺮﺍ ﻟﻸﺩﻟﹼﺔ ﺍﻟﺸّﺮﻋﻴّﺔ ﺍﳋﺎ ﺻّﺔ ﻬﺑﺎ ﻭﻣﻦ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ‪:‬‬ ‫»ﺃ ‪ -‬ﺗﻮﺑﺔ ﺍﻟﺰّ ﻧﺪﻳﻖ«‬ ‫‪ - ١٣‬ﺍﻟﺰّﻧﺪﻳﻖ ﻫﻮ ﺍﻟﹼﺬﻱ ﻻ ﻳﺘﻤﺴّﻚ ﺑﺸﺮﻳﻌﺔ ﻭﻻ ﻳﺘﺪﻳّﻦ ﺑﺪﻳﻦ‪.‬‬ ‫ﻭﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ‪ -‬ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺭﺃﻱ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ -‬ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ‬ ‫ﺍﻟﺰّﻧﺪﻳﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ َﻭﹶﺃ ﺻْﹶﻠ ﺤُﻮﺍ َﻭَﺑﻴﱠﻨُﻮﺍ« ﺍﻵﻳﺔ‪.‬‬ ‫ﻭﺍﻟﺰّ ﻧﺪﻳﻖ ﻻ ﻳﻈﻬﺮ ﻣﻨﻪ ﺑﺎﻟﺘّﻮﺑﺔ ﺧﻼﻑ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ‪ ،‬ﻷﻧّﻪ ﻛﺎﻥ ﻳﻈﻬﺮ ﺍﻹﺳﻼﻡ ﻣﺴﺮّﹰﺍ ﺑﺎﻟﻜﻔﺮ ‪ ،‬ﻭﻷﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﻋﻨﺪ ﺍﳋﻮﻑ‬ ‫ﻋﲔ ﺍﻟﺰّﻧﺪﻗﺔ‪.‬‬ ‫ﻟﻜﻦ ﺍﳌﺎﻟﻜﻴّﺔ ﺻﺮّﺣﻮﺍ ﺑﻘﺒﻮﻝ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺍﻟﺰّﻧﺪﻳﻖ ﺇﺫﺍ ﺃﻇﻬﺮﻫﺎ ﻗﺒﻞ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻥﹼ ﺍﻟﺰّﻧﺪﻳﻖ ﲡﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺗﺪّ ﻓﺘﻘﺒﻞ ﺗﻮﺑﺘﻪ ﺑﺸﺮﻭﻃﻬﺎ‬ ‫ﻒ« ‪.‬‬ ‫‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﹸﻗ ﹾﻞ ِﻟﻠﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺇ ﹾﻥ َﻳ ْﻨَﺘﻬُﻮﺍ ُﻳ ْﻐ ﹶﻔ ْﺮ ﻟﹶﻬ ْﻢ ﻣَﺎ ﹶﻗ ْﺪ َﺳﹶﻠ َ‬ ‫ﻭﺃﳊﻖ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﺑﺎﻟﺰّﻧﺎﺩﻗﺔ ﺍﻟﺒﺎﻃﻨﻴّﺔ ﲟﺨﺘﻠﻒ ﻓﺮﻗﻬﻢ ‪ ،‬ﻛﻤﺎ ﺃﳊﻖ ﻬﺑﻢ ﺍﳊﻨﺎﺑﻠﺔ ﺍﳊﻠﻮﻟﻴّﺔ ﻭﺍﻹﺑﺎﺣﻴّﺔ ﻭﺳﺎﺋﺮ ﺍﻟﻄﹼﻮﺍﺋﻒ ﺍﳌﺎﺭﻗﲔ‬ ‫ﻣﻦ ﺍﻟﺪّﻳﻦ‪.‬‬ ‫»ﺏ ‪ -‬ﺗﻮﺑﺔ ﻣﻦ ﺗﻜﺮّﺭﺕ ﺭﺩّﺗﻪ«‬ ‫‪ - ١٤‬ﺻﺮّﺡ ﺍﳊﻨﺎﺑﻠﺔ ‪ -‬ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﻧﺴﺐ ﺇﱃ ﻣﺎﻟﻚ ﺑﺄﻧّﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﺗﻜﺮّﺭﺕ ﺭﺩّﺗﻪ ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬ ‫ﻼ« ‪.‬‬ ‫» ﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﹸﺛﻢﱠ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹸﺛﻢﱠ ﺁﻣَﻨُﻮﺍ ﹸﺛﻢﱠ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹸﺛﻢﱠ ﺍ ْﺯﺩَﺍﺩُﻭﺍ ﻛﹸ ﹾﻔ َﺮﹰﺍ ﹶﻟ ْﻢ ﻳَﻜﹸﻦ ﺍﻟﻠﱠ ُﻪ ِﻟَﻴ ْﻐ ِﻔ َﺮ ﻟﹶﻬ ْﻢ ﻭَﻻ ِﻟَﻴ ْﻬﺪِﻳﻬ ْﻢ َﺳﺒﹺﻴ ﹰ‬ ‫ﻭﻟﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ‪ » :‬ﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ َﺑ ْﻌ َﺪ ﺇﳝَﺎﹺﻧ ﹺﻬ ْﻢ ﹸﺛﻢﱠ ﺍ ْﺯﺩَﺍﺩُﻭﺍ ﻛﹸ ﹾﻔ َﺮﹰﺍ ﹶﻟ ْﻦ ﺗُ ﹾﻘَﺒ ﹶﻞ ﺗَﻮَﺑﺘُﻬ ْﻢ« ﻭﺍﻻﺯﺩﻳﺎﺩ ﻳﻘﺘﻀﻲ ﻛﻔﺮﺍ ﺟﺪﻳﺪﺍ ﻻ‬ ‫ﺑﺪّ ﻣﻦ ﺗﻘﺪّﻡ ﺇﳝﺎﻥ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﳌﺎ ﺭﻭﻱ ﺃﻥﹼ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭ ﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﰐ ﺑﺮﺟﻞ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺇﻧّﻪ ﺃﰐ ﺑﻚ ﻣﺮّﺓ ﻓﺰﻋﻤﺖ ﺃﻧّﻚ ﺗﺒﺖ ﻭﺃﺭﺍﻙ ﻗﺪ ﻋﺪﺕ‬ ‫ﻓﻘﺘﻠﻪ‪.‬‬ ‫ﻭﻷﻥﹼ ﺗﻜﺮﺍﺭ ﺍﻟﺮّﺩّﺓ ﻣﻨﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﻓﺴﺎﺩ ﻋﻘﻴﺪﺗﻪ ﻭﻗﻠﹼﺔ ﻣﺒﺎﻻﺗﻪ ﺑﺎﻟﺪّﻳﻦ ﻓﻴﻘﺘﻞ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﰲ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ ‪ :‬ﺇﻧّﻪ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﳌﺮﺗﺪّ ﻭﻟﻮ ﺗﻜﺮّﺭﺕ ﺭﺩّﺗﻪ ‪ ،‬ﻹﻃﻼﻕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬ ‫ﻒ« ﻭﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ » :‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨّﺎﺱ ﺣﺘّﻰ‬ ‫‪» :‬ﹸﻗ ﹾﻞ ِﻟﻠﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺇ ﹾﻥ َﻳ ْﻨَﺘﻬُﻮﺍ ُﻳ ْﻐ ﹶﻔ ْﺮ ﻟﹶﻬ ْﻢ ﻣَﺎ ﻗﹶﺪ َﺳﹶﻠ َ‬ ‫ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻟﹼﺎ ﺍﻟﻠﹼﻪ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻟﹼﺎ ﺍﻟﻠﹼﻪ ﻋﺼﻤﻮﺍ ﻣﻨّﻲ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻟﹼﺎ ﲝﻘﹼﻬﺎ ﻭﺣﺴﺎﻬﺑﻢ ﻋﻠﻰ ﺍﻟﻠﹼﻪ « ‪.‬‬ ‫ﻟﻜﻨّﻬﻢ ﺻﺮّﺣﻮﺍ ﺑﺄﻥﹼ ﺍﳌﺮﺗﺪّ ﺍﳌﺘﻜﺮّﺭﺓ ﻣﻨﻪ ﺍﻟﺮّﺩّﺓ ﺇﺫﺍ ﺗﺎﺏ ﺛﺎﻧﻴﺎ ﻋﺰّﺭ ﺑﺎﻟﻀّﺮﺏ ﺃﻭ ﺑﺎﳊﺒﺲ ﻭﻻ ﻳﻘﺘﻞ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪ :‬ﺇﺫﺍ‬ ‫ﺍﺭﺗﺪّ ﺛﺎﻧﻴﺎ ﰒﹼ ﺗﺎﺏ ﺿﺮﺑﻪ ﺍﻹﻣﺎﻡ ﻭﺧﻠﹼﻰ ﺳﺒﻴﻠﻪ ‪ ،‬ﻭﺇﻥ ﺍﺭﺗﺪّ ﺛﺎﻟﺜﺎ ﰒﹼ ﺗﺎﺏ ﺿﺮﺑﻪ ﺿﺮﺑﺎ ﻭﺟﻴﻌﺎ ﻭﺣﺒﺴﻪ ﺣﺘّﻰ ﺗﻈﻬﺮ ﻋﻠﻴﻪ ﺁﺛﺎﺭ‬ ‫ﺍﻟﺘّﻮﺑﺔ ﻭﻳﺮﻯ ﺃﻧّﻪ ﳐﻠﺺ ﰒﹼ ﺧﻠﹼﻰ ﺳﺒﻴﻠﻪ ‪ ،‬ﻓﺈﻥ ﻋﺎﺩ ﻓﻌﻞ ﺑﻪ ﻫﻜﺬﺍ ﺃﺑﺪﺍ ﻣﺎ ﺩﺍﻡ ﺣﺘّﻰ ﻳﺮﺟﻊ ﺇﱃ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﻣﺜﻞ ﻫﺬﺍ ﻋﻦ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ‪.‬‬ ‫»ﺝ ‪ -‬ﺗﻮﺑﺔ ﺍﻟﺴّﺎﺣﺮ«‬ ‫‪ - ١٥‬ﺍﻟﺴّﺤﺮ ﻋﻠﻢ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺣﺼﻮﻝ ﻣﻠﻜﺔ ﻧﻔﺴﺎﻧﻴّﺔ ﻳﻘﺘﺪﺭ ﻬﺑﺎ ﻋﻠﻰ ﺃﻓﻌﺎﻝ ﻏﺮﻳﺒﺔ ﺑﺄﺳﺒﺎﺏ ﺧﻔﻴّﺔ‪.‬‬ ‫ﻭﻋﺮّﻓﻪ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺑﺄﻧّﻪ ﻋﻠﻢ ﺑﻜﻴﻔﻴّﺔ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﺗﻘﺘﺪﺭ ﺍﻟﻨّﻔﻮﺱ ﺍﻟﺒﺸﺮﻳّﺔ ﻬﺑﺎ ﻋﻠﻰ ﺍﻟﺘّﺄﺛﲑﺍﺕ ﰲ ﻋﺎﱂ ﺍﻟﻌﻨﺎﺻﺮ ﺑﻐﲑ ﻣﻌﻴّﻦ‪.‬‬ ‫ﺤ َﺮ« ﻓﺬﻣّﻬﻢ‬ ‫ﺱ ﺍﻟﺴﱢ ْ‬ ‫ﲔ ﹶﻛ ﹶﻔﺮُﻭﺍ ُﻳ َﻌﻠﱢﻤُﻮ ﹶﻥ ﺍﻟﻨﱠﺎ َ‬ ‫ﻭﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺗﻌﻠﻴﻤﻪ ﻭﺗﻌﻠﹼﻤﻪ ﺣﺮﺍﻡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪َ » :‬ﻭﹶﻟ ِﻜﻦﱠ ﺍﻟﺸﱠﻴَﺎ ِﻃ َ‬ ‫ﻋﻠﻰ ﺗﻌﻠﻴﻤﻪ ‪ » ،‬ﻭﻷﻥﹼ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺪّﻩ ﻣﻦ ﺍﻟﺴّﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ « ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻻ ﻧﻌﻠﻢ ﻓﻴﻪ ﺧﻼﻓﹰﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻭﻗﺪ ﺻﺮّﺡ ﺍﳊﻨﻔﻴّﺔ ﺑﺄﻧّﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﺴّﺎﺣﺮ ﻓﻴﺠﺐ ﻗﺘﻠﻪ ﻭﻻ ﻳﺴﺘﺘﺎﺏ ‪ ،‬ﻭﺫﻟﻚ ﻟﺴﻌﻴﻪ ﺑﺎﻟﻔﺴﺎﺩ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻡ‬ ‫ﻛﻔﺮﻩ ﻣﻄﻠﻘﺎ ﻋﺪﻡ ﻗﺘﻠﻪ ‪ ،‬ﻷﻥﹼ ﻗﺘﻠﻪ ﺑﺴﺒﺐ ﺳﻌﻴﻪ ﺑﺎﻟﻔﺴﺎﺩ ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﺿﺮﺭﻩ ﻭﻟﻮ ﺑﻐﲑ ﻣﻜﻔﹼﺮ ﻳﻘﺘﻞ ﺩﻓﻌﺎ ﻟﺸﺮّﻩ ﻛﺎﳋﻨّﺎﻕ‬ ‫ﻭﻗﻄﹼﺎﻉ ﺍﻟﻄﹼﺮﻳﻖ‪.‬‬ ‫ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ‪.‬‬ ‫ﻭﺣﺪّ ﺍﻟﺴّﺎﺣﺮ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺍﻟﻘﺘﻞ ﻭﻳﻜﻔﺮ ﺑﺘﻌﻠﹼﻤﻪ ﻭﻓﻌﻠﻪ ﺳﻮﺍﺀ ﺍﻋﺘﻘﺪ ﲢﺮﳝﻪ ﺃﻭ ﺇﺑﺎﺣﺘﻪ‪.‬‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻦ ﺃﲪﺪ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﻳﻜﻔﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻴّﺔ ‪ :‬ﺇﺫﺍ ﺣﻜﻢ ﺑﻜﻔﺮﻩ ﻓﺈﻥ ﻛﺎﻥ ﳎﺎﻫﺮﺍ ﺑﻪ ﻳﻘﺘ ﻞ ﺇﻻ ﺃﻥ ﻳﺘﻮﺏ ﻓﺘﻘﺒﻞ ﺗﻮﺑﺘﻪ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳜﻔﻴﻪ ﻓﻬﻮ ﻛﺎﻟﺰّﻧﺪﻳﻖ ﻻ‬ ‫ﺗﻘﺒﻞ ﺗﻮﺑﺘﻪ‪.‬‬ ‫‪ - ١٦‬ﻭﺍﻟﺪّﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﻗﺒﻮﻝ ﺗﻮﺑﺔ ﺍﻟﺴّﺎﺣﺮ ﺣﺪﻳﺚ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫‪ » :‬ﺣﺪّ ﺍﻟﺴّﺎﺣﺮ ﺿﺮﺑﺔ ﺑﺎﻟﺴّﻴﻒ « ﻓﺴﻤّﺎﻩ ﺣﺪّﹰﺍ ﻭﺍﳊﺪّ ﺑﻌﺪ ﺛﺒﻮﺕ ﺳﺒﺒﻪ ﻻ ﻳﺴﻘﻂ ﺑﺎﻟﺘّﻮﺑﺔ‪.‬‬ ‫ﻭﳌﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ‪ » :‬ﺇﻥﹼ ﺍﻟﺴّﺎﺣﺮﺓ ﺳﺄﻟﺖ ﺃﺻﺤﺎﺏ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻫﻢ‬ ‫ﻣﺘﻮﺍﻓﺮﻭﻥ ‪ -‬ﻫﻞ ﳍﺎ ﻣﻦ ﺗﻮﺑﺔ ؟ ﻓﻤﺎ ﺃﻓﺘﺎﻫﺎ ﺃﺣﺪ « ‪ ،‬ﻭﻷﻧّﻪ ﻻ ﻃﺮﻳﻖ ﻟﻨﺎ ﺇﱃ ﺇﺧﻼﺻﻪ ﰲ ﺗﻮﺑﺘﻪ ﻷﻧّﻪ ﻳﻀﻤﺮ ﺍﻟﺴّﺤﺮ ﻭﻻ‬ ‫ﳚﻬﺮ ﺑﻪ ‪ ،‬ﻓﻴﻜﻮﻥ ﺇﻇﻬﺎﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘّﻮﺑﺔ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻘﺘﻞ ﻣﻊ ﺑﻘﺎﺋﻪ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﻔﺴﺪﺓ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ :‬ﺇﻥ ﻋﻠﹼﻢ ﺃﻭ ﺗﻌﻠﹼﻢ ﺍﻟﺴّﺤﺮ ﻭﺍﻋﺘﻘﺪ ﲢﺮﳝﻪ ﱂ ﻳﻜﻔﺮ ‪ ،‬ﻭﺇﻥ ﺍﻋﺘﻘﺪ ﺇﺑﺎﺣﺘﻪ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺘﺤﺮﳝﻪ ﻛﻔﺮ ‪ ،‬ﻷﻧّﻪ‬ ‫ﻛﺬﹼﺏ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﺧﱪﻩ ﻭﻳﻘﺘﻞ ﻛﻤﺎ ﻳﻘﺘﻞ ﺍﳌﺮﺗﺪّ‪.‬‬ ‫ﻓﺎﻟﻈﹼﺎﻫﺮ ﻣﻦ ﻛﻼﻣﻬﻢ ﺃﻧّﻪ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﺴّﺎﺣﺮ ﻛﻤﺎ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﳌﺮﺗﺪّ‪.‬‬ ‫ﻭﻫﺬﺍ ﻣﺎ ﻗﺮّﺭﻩ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﻟﺮّﻭﺍﻳﺔ ﺍﻟﺜﹼﺎﻧﻴﺔ ﻋﻨﺪﻫﻢ ﺣﻴﺚ ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻥﹼ ﺍﻟﺴّﺎﺣﺮ ﺇﻥ ﺗﺎﺏ ﻗﺒﻠﺖ ﺗﻮﺑﺘﻪ ‪ ،‬ﻷﻧّﻪ ﻟﻴﺲ ﺑﺄﻋﻈﻢ ﻣﻦ‬ ‫ﺍﻟﺸّﺮﻙ ‪ ،‬ﻭﺍﳌﺸﺮﻙ ﻳﺴﺘﺘﺎﺏ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺴّﺤﺮ ﻻ ﲤﻨﻊ ﻗﺒﻮﻝ ﺗﻮﺑﺘﻪ ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺒﻞ ﺗﻮﺑﺔ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ‪.‬‬ ‫ﻭﰲ ﺍﳉﻤﻠﺔ ‪ ،‬ﻓﺎﳋﻼﻑ ﰲ ﻗﺒﻮﻝ ﺗﻮﺑﺔ ﻫﺬﻩ ﺍﻟﻄﹼﻮﺍﺋﻒ ‪ ،‬ﺇﻧّﻤﺎ ﻫﻮ ﰲ ﺍﻟﻈﹼﺎﻫﺮ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺪّﻧﻴﺎ ﻣﻦ ﺗﺮﻙ ﻗﺘﻠﻬﻢ ﻭﺛﺒﻮﺕ‬ ‫ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﰲ ﺣﻘﹼﻬﻢ ‪ ،‬ﻭﺃﻣّﺎ ﻗﺒﻮﻝ ﺍﻟﻠﹼﻪ ﳍﺎ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭﻏﻔﺮﺍﻧﻪ ﳌﻦ ﺗﺎﺏ ﻭﺃﻗﻠﻊ ﻇﺎﻫﺮﺍ ﺃﻭ ﺑﺎﻃﻨﺎ ﻓﻼ ﺧﻼﻑ ﻓﻴﻪ ‪ ،‬ﻓﺈﻥﹼ‬

‫ﺼﻤُﻮﺍ ﺑﹺﺎﻟﻠﱠ ِﻪ‬ ‫ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﱂ ﻳﺴﺪّ ﺑﺎﺏ ﺍﻟﺘّﻮﺑﺔ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ﻭﻗﺪ ﻗﺎﻝ ﰲ ﺍﳌﻨﺎﻓﻘﲔ ‪» :‬ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ َﻭﹶﺃ ﺻْﹶﻠ ﺤُﻮﺍ ﻭَﺍ ْﻋَﺘ َ‬ ‫ﲔ ﹶﺃ ْﺟ َﺮﹰﺍ َﻋﻈِﻴ َﻤﹰﺎ« ‪.‬‬ ‫ﻑ ﻳُﺆﺗِﻲ ﺍﻟﻠﱠ ُﻪ ﺍﳌﹸﺆﻣِﻨ َ‬ ‫ﲔ َﻭﺳَﻮ َ‬ ‫ﻚ َﻣ َﻊ ﺍﳌﹸﺆﻣﻨ َ‬ ‫َﻭﹶﺃﺧْﹶﻠﺼُﻮﺍ ﺩِﻳﻨَﻬ ْﻢ ِﻟﻠﱠ ِﻪ ﻓﹶﺄﻭﻟﺌ َ‬ ‫ﻭﺗﻔﺼﻴﻞ ﻣﺎ ﻳﺘّﺼﻞ ﺑﺎﻟﺴّﺤﺮ ﻳﻨﻈﺮ ﰲ ﻣﺼﻄﻠﺢ ‪ » :‬ﺳﺤﺮ « ‪.‬‬ ‫»ﺁﺛﺎﺭ ﺍﻟﺘّﻮﺑﺔ«‬ ‫»ﺃﻭّ ﹰﻻ ‪ :‬ﰲ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ«‬ ‫‪ - ١٧‬ﺍﻟﺘّﻮﺑﺔ ﲟﻌﲎ ﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﳌﺜﻠﻪ ﻻ ﺗﻜﻔﻲ ﻹﺳﻘﺎﻁ ﺣﻖّ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ‪.‬‬ ‫ﻓﻤﻦ ﺳﺮﻕ ﻣﺎﻝ ﺃﺣﺪ ﺃﻭ ﻏﺼﺒﻪ ﺃﻭ ﺃﺳﺎﺀ ﺇﻟﻴﻪ ﺑﻄﺮﻳﻘﺔ ﺃﺧﺮﻯ ﻻ ﻳﺘﺨﻠﹼﺺ ﻣﻦ ﺍﳌﺴﺎﺋﻠﺔ ﲟﺠﺮّﺩ ﺍﻟﻨّﺪﻡ ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ‬ ‫ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ‪ ،‬ﺑﻞ ﻻ ﺑﺪّ ﻣﻦ ﺭﺩّ ﺍﳌﻈﺎﱂ ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﻣﺘّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻨّﻮﻭﻱّ ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻗﺪ ﺗﻌﻠﹼﻖ ﻬﺑﺎ ﺣﻖّ ﻣﺎﱄﹼ ﻛﻤﻨﻊ ﺍﻟﺰّﻛﺎﺓ ﻭﺍﻟﻐﺼﺐ ﻭﺍﳉﻨﺎﻳﺎﺕ ‪ ،‬ﰲ ﺃﻣﻮﺍﻝ ﺍﻟﻨّﺎﺱ ﻭﺟﺐ ﻣﻊ‬ ‫ﺫﻟﻚ ﺗﱪﺋﺔ ﺍﻟﺬﹼﻣّﺔ ﻋﻨﻪ ﺑﺄﻥ ﻳﺆﺩّﻱ ﺍﻟﺰّﻛﺎﺓ ‪ ،‬ﻭﻳﺮﺩّ ﺃﻣﻮﺍﻝ ﺍﻟﻨّﺎﺱ ﺇﻥ ﺑﻘﻴﺖ ‪ ،‬ﻭﻳﻐﺮﻡ ﺑﺪﳍﺎ ﺇﻥ ﱂ ﺗﺒﻖ ‪ ،‬ﺃﻭ ﻳﺴﺘﺤﻞﹼ ﺍﳌﺴﺘﺤﻖّ‬ ‫ﻓﻴﱪّﺋﻪ ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻌﻠﻢ ﺍﳌﺴﺘﺤﻖّ ﺇﻥ ﱂ ﻳﻌﻠﻢ ﺑﺎﳊﻖّ ﻭﺃﻥ ﻳﻮ ﺻّﻠﻪ ﺇﻟﻴﻪ ﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒﺎ ﺇﻥ ﻛﺎﻥ ﻏﺼﺒﻪ ﻫﻨﺎﻙ‪.‬‬ ‫ﻓﺈﻥ ﻣﺎﺕ ﺳﻠﹼﻤﻪ ﺇﱃ ﻭﺍﺭﺛﻪ ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻭﺍﻧﻘﻄﻊ ﺧﱪﻩ ﺭﻓﻌﻪ ﺇﱃ ﻗﺎﺽ ﺗﺮﺿﻰ ﺳﲑﺗﻪ ﻭﺩﻳﺎﻧﺘﻪ ‪ ،‬ﻓﺈﻥ ﺗﻌﺬﹼﺭ‬ ‫ﺗﺼﺪّﻕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺑﻨﻴّﺔ ﺍﻟﻀّﻤﺎﻥ ﻟﻪ ﺇﻥ ﻭﺟﺪﻩ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺴﺮﺍ ﻧﻮﻯ ﺍﻟﻀّﻤﺎﻥ ﺇﺫﺍ ﻗﺪﺭ‪.‬‬ ‫ﻓﺈﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻓﺎﳌﺮﺟﻮّ ﻣﻦ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﳌﻐﻔﺮﺓ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻟﻠﻌﺒﺎﺩ ﻟﻴﺲ ﲟﺎﱄﹼ ﻛﺎﻟﻘﺼﺎﺹ ﻭﺣﻖّ ﺍﻟﻘﺬﻑ‬ ‫ﻓﻴﺄﰐ ﺍﳌﺴﺘﺤﻖّ ﻭﳝﻜﹼﻨﻪ ﻣﻦ ﺍﻻﺳﺘﻴﻔﺎﺀ ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﺍﻗﺘﺺّ ﻭﺇﻥ ﺷﺎﺀ ﻋﻔﺎ‪.‬‬ ‫ﻭﻣﺜﻠﻪ ﻣﺎ ﺫﻛﺮﻩ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻣﻊ ﺗﻔﺼﻴﻞ ﰲ ﺑﻌﺾ ﺍﻟﻔﺮﻭﻉ ﺣﺴﺐ ﻧﻮﻋﻴّﺔ ﺍﳌﻌﺼﻴﺔ ﻭﺗﻨﺎﺳﺐ ﺍﻟﺘّﻮﺑﺔ‬ ‫ﻣﻌﻬﺎ ﻛﻤﺎ ﻫﻮ ﻣﺒﻴّﻦ ﰲ ﻣﻮﺍﺿﻌﻬﺎ‪.‬‬ ‫» ﺛﺎﻧﻴﹰﺎ ‪ :‬ﰲ ﺣﻘﻮﻕ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ«‬ ‫‪ - ١٨‬ﺣﻘﻮﻕ ﺍﻟﻠﹼﻪ ﺍﳌﺎﻟﻴّﺔ ﻛﺎﻟﺰّﻛﻮﺍﺕ ﻭﺍﻟﻜﻔﹼﺎﺭﺍﺕ ﻭﺍﻟﻨّﺬﻭﺭ ﻻ ﺗﺴﻘﻂ ﺑﺎﻟﺘّﻮﺑﺔ ‪ ،‬ﺑﻞ ﳚﺐ ﻣﻊ ﺍﻟﺘّﻮﺑﺔ ﺗﱪﺋﺔ ﺍﻟﺬﹼﻣّﺔ ﺑﺄﺩﺍﺋﻬﺎ‬ ‫ﻛﻤﺎ ﺗﻘﺪّﻡ‪.‬‬ ‫ﺃﻣّﺎ ﺣﻘﻮﻕ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻏﲑ ﺍﳌﺎﻟﻴّﺔ ﻛﺎﳊﺪﻭﺩ ﻣﺜﻼ ﻓﻘﺪ ﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺟﺮﳝﺔ ﻗﻄﻊ ﺍﻟﻄﹼﺮﻳﻖ » ﺍﳊﺮﺍﺑﺔ « ﺗﺴﻘﻂ ﺑﺘﻮﺑﺔ‬ ‫ﺍﻟﻘﺎﻃﻊ ﻗﺒﻞ ﺃﻥ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ » :‬ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﺃ ﹾﻥ َﺗ ﹾﻘ ِﺪﺭُﻭﺍ َﻋﻠﹶﻴﻬ ْﻢ ﻓﹶﺎﻋْﻠﹶﻤُﻮﺍ ﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻏﹶﻔﹸﻮﺭٌ ﺭَﺣِﻴﻢٌ« ‪.‬‬ ‫ﻓﺪﻟﹼﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥﹼ ﻗﺎﻃﻊ ﺍﻟﻄﹼﺮﻳﻖ ﺇﺫﺍ ﺗﺎﺏ ﻗﺒﻞ ﺃﻥ ﻳﻈﻔﺮ ﺑﻪ ﺳﻘﻂ ﻋﻨﻪ ﺍﳊﺪّ ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﲟﺎ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﰲ ﺍﻵﻳﺔ ﺃﻥ‬ ‫ﻻ ﲤﺘﺪّ ﺇﻟﻴﻬﻢ ﻳﺪ ﺍﻹﻣﺎﻡ ﻬﺑﺮﺏ ﺃﻭ ﺍﺳﺘﺨﻔﺎﺀ ﺃﻭ ﺍﻣﺘﻨﺎﻉ‪.‬‬ ‫ﻭﺗﻮﺑﺘﻪ ﺑﺮﺩّ ﺍﳌﺎﻝ ﺇﱃ ﺻﺎﺣﺒﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﺧﺬ ﺍﳌﺎﻝ ﻻ ﻏﲑ ‪ ،‬ﻣﻊ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﳌﺜﻠﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬ ‫ﻓﻴﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻘﻄﻊ ﺃﺻﻼ ‪ ،‬ﻭﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻘﺘﻞ ﺣﺪّﹰﺍ ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﺧﺬ ﺍﳌﺎﻝ ﻭﻗﺘﻞ ﺣﺘّﻰ ﱂ ﻳﻜﻦ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻘﺘﻠﻪ ﺣﺪّﺍ ‪،‬‬ ‫ﻭﻟﻜﻦ ﻳﺪﻓﻌﻪ ﺇﱃ ﺃﻭﻟﻴﺎﺀ ﺍﳌﻘﺘﻮﻝ ﻳﻘﺘﻠﻮﻧﻪ ﻗﺼﺎﺻﺎ ﺇﺫﺍ ﲢﻘﹼﻘﺖ ﺷﺮﻭﻃﻪ‪.‬‬ ‫ﻭﺇﻥ ﱂ ﻳﺄﺧﺬ ﺍﳌﺎﻝ ﻭﱂ ﻳﻘﺘﻞ ﻓﺘﻮﺑﺘﻪ ﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺘّﺮﻙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬ ‫ﻭﻻ ﻳﺴﻘﻂ ﻋﻦ ﺍﶈﺎﺭﺏ ﺣﺪّ ﺍﻟﺰّﱏ ﻭﺍﻟﺸّﺮﺏ ﻭﺍﻟﺴّﺮﻗﺔ ﺇﺫﺍ ﺍﺭﺗﻜﺒﻬﺎ ﺣﺎﻝ ﺍﳊﺮﺍﺑﺔ ﰒﹼ ﺗﺎﺏ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ‬ ‫ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ﰲ ﺍﻷﻇﻬﺮ ‪ ،‬ﻭﻫﻮ ﺍﺣﺘﻤﺎﻝ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺇﻃﻼﻕ ﺍﳊﻨﻔﻴّﺔ ﰲ ﻫﺬﻩ ﺍﳊﺪﻭﺩ‪.‬‬ ‫ﻭﺍﳌﺬﻫﺐ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻫﻮ ﺧﻼﻑ ﺍﻷﻇﻬﺮ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﺃﻧّﻬﺎ ﺗﺴﻘﻂ ﻋﻦ ﺍﶈﺎﺭﺏ ﺇﺫﺍ ﺗﺎﺏ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ﻟﻌﻤﻮﻡ‬ ‫ﺍﻵﻳﺔ‪.‬‬

‫ﺃﻣّﺎ ﺣﺪّ ﺍﻟﻘﺬﻑ ﻭﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴّﲔ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﳉﺮﺍﺡ ﻓﻼ ﺗﺴﻘﻂ ﻋﻦ ﺍﶈﺎﺭﺏ ﻛﻐﲑ ﺍﶈﺎﺭﺏ ﺇﻻ ﺃﻥ ﻳﻌﻔﻰ‬ ‫ﻟﻪ ﻋﻨﻬﺎ‪.‬‬ ‫‪ - ١٩‬ﺃﻣّﺎ ﰲ ﻏﲑ ﺍﶈﺎﺭﺑﺔ ﻓﺈﻥﹼ ﺍﳊﺪﻭﺩ ﺍﳌﺨﺘﺼّﺔ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﺤﺪّ ﺍﻟﺰّﱏ ﻭﺍﻟﺴّﺮﻗﺔ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻓﻼ ﺗﺴﻘﻂ ﺑﺎﻟﺘّﻮﺑﺔ ﻋﻨﺪ‬ ‫ﺍﳊﻨﻔﻴّﺔ ‪ ،‬ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ‪ ،‬ﻭﺍﻷﻇﻬﺮ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻭﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ » :‬ﺍﻟﺰﱠﺍﹺﻧَﻴﺔﹸ ﻭَﺍﻟﺰﱠﺍﻧﹺﻲ‬ ‫ﻓﹶﺎﺟْﻠِﺪُﻭﺍ ﹸﻛﻞﱠ ﻭَﺍ ِﺣ ٍﺪ ﻣِﻨْﻬُﻤَﺎ ﻣِﺎﹶﺋ ﹶﺔ َﺟ ﹾﻠ َﺪ ٍﺓ« ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ‪» :‬ﻭَﺍﻟﺴﱠﺎ ﹺﺭ ﻕُ ﻭَﺍﻟﺴﱠﺎ ﹺﺭﹶﻗﺔﹸ ﻓﹶﺎﻗﹾﻄﹶﻌُﻮﺍ ﹶﺃ ْﻳ ِﺪﻳَﻬﻤَﺎ«‬ ‫ﻭﻫﺬﺍ ﻋﺎﻡّ ﰲ ﺍﻟﺘّﺎﺋﺒﲔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻷﻥﹼ » ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟﻢ ﻣﺎﻋﺰﺍ ﻭﺍﻟﻐﺎﻣﺪﻳّﺔ ‪ ،‬ﻭﻗﻄﻊ ﺍﻟﹼﺬﻱ ﺃﻗﺮّ ﺑﺎﻟﺴّﺮﻗﺔ‬ ‫‪ ،‬ﻭﻗﺪ ﺟﺎﺀﻭﺍ ﺗﺎﺋﺒﲔ ﻳﻄﻠﺒﻮﻥ ﺍﻟﺘّﻄﻬﲑ ﺑﺈﻗﺎﻣﺔ ﺍﳊﺪّ ‪ ،‬ﻭﻗﺪ ﲰّﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻌﻠﻬﻢ ﺗﻮﺑﺔ ﻓﻘﺎﻝ ﰲ ﺣﻖّ‬ ‫ﺍﳌﺮﺃﺓ ‪ :‬ﻟﻘﺪ ﺗﺎﺑﺖ ﺗﻮﺑﺔ ﻟﻮ ﻗﺴّﻤﺖ ﻋﻠﻰ ﺳﺒﻌﲔ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻟﻮﺳﻌﺘﻬﻢ « ‪.‬‬ ‫ﻭﺍﻟﺮّﺃﻱ ﺍﻟﺜﹼﺎﱐ ﻭﻫﻮ ﺧﻼﻑ ﺍﻷﻇﻬﺮ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺭﺃﻱ ﻟﺒﻌﺾ ﺍﳌﺎﻟﻜﻴّﺔ ﺃﻧّﻪ ﺇﻥ ﺗﺎﺏ ﻣﻦ ﻋﻠﻴﻪ‬ ‫ﺣﺪّ ﻣﻦ ﻏﲑ ﺍﶈﺎﺭﺑﲔ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﳊﺪّ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬ ‫ﺻﹶﻠ ﺤَﺎ ﹶﻓﹶﺄﻋْ ﹺﺮ ﺿُﻮﺍ َﻋ ْﻨﻬُﻤﺎ« ‪.‬‬ ‫»ﻭَﺍﻟﻠﱠﺬﹶﺍ ِﻥ َﻳ ﹾﺄِﺗﻴَﺎﹺﻧﻬَﺎ ِﻣ ْﻨ ﹸﻜ ْﻢ ﻓﹶﺂﺫﹸﻭﻫُﻤَﺎ ﻓﹶﺈ ﹾﻥ ﺗَﺎﺑَﺎ ﻭَﺃ ْ‬ ‫ﺏ َﻋﻠﹶﻴ ِﻪ« ‪.‬‬ ‫ﺢ ﻓﹶﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳﺘُﻮ ُ‬ ‫ﺻﹶﻠ َ‬ ‫ﺏ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﻇﹸ ﹾﻠ ِﻤ ِﻪ َﻭﹶﺃ ْ‬ ‫ﻭﺫﻛﺮ ﺣﺪّ ﺍﻟﺴّﺎﺭﻕ ﰒﹼ ﻗﺎﻝ ‪» :‬ﹶﻓ َﻤ ْﻦ ﺗَﺎ َ‬ ‫ﻋﻠﻰ ﺃﻥﹼ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻓﺮّﻗﻮﺍ ﺑﲔ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﻫﺬﻩ ﺍﳉﺮﺍﺋﻢ ﻗﺒﻞ ﺍﻟﺮّﻓﻊ ﻟﻺﻣﺎﻡ ﻭﺑﻌﺪﻩ ﻓﻴﻘﻮﻟﻮﻥ ﺑﺈﺳﻘﺎﻁ ﺍﻟﺘّﻮﺑﺔ ﳍﺎ ﻗﺒﻞ ﺍﻟﺮّﻓﻊ‬ ‫ﻻ ﺑﻌﺪﻩ‪.‬‬ ‫ﻛﻤﺎ ﻓﺼّﻞ ﰲ ﻣﺼﻄﻠﺤﺎﻬﺗﺎ ‪ ،‬ﻭﻗﺪ ﺗﻘﺪّﻡ ﺃﻥﹼ ﻋﻘﻮﺑﺔ ﺍﻟﺮّﺩّﺓ ﺗﺴﻘﻂ ﺑﺎﻟﺘّﻮﺑﺔ ﻗﺒﻞ ﺍﻟﺮّﻓﻊ ﻭﺑﻌﺪﻩ‪.‬‬ ‫» ﺭ ‪ :‬ﺭﺩّﺓ « ‪.‬‬ ‫» ﺛﺎﻟﺜﹰﺎ ‪ :‬ﰲ ﺍﻟﺘّﻌﺰﻳﺮﺍﺕ«‬ ‫ﻼ‪،‬‬ ‫‪ - ٢٠‬ﻳﺴﻘﻂ ﺍﻟﺘّﻌﺰﻳﺮ ﺑﺎﻟﺘّﻮﺑﺔ ﻋﻨﺪ ﻋﺎﻣّﺔ ﺍﻟﻔﻘﻬﺎﺀ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺣﻖّ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻛﺘﺮﻙ ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺼّﻮﻡ ﻣﺜ ﹰ‬ ‫ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺘّﻌﺰﻳﺮ ﺍﻟﺘّﺄﺩﻳﺐ ﻭﺍﻹﺻﻼﺡ ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻟﺘّﻮﺑﺔ ‪ ،‬ﲞﻼﻑ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻛﺎﻟﻀّﺮﺏ ﻭﺍﻟﺸّﺘﻢ ‪ ،‬ﻷﻧّﻬﺎ‬ ‫ﻣﺒﻨﻴّﺔ ﻋﻠﻰ ﺍﳌﺸﺎﺣّﺔ ﻛﻤﺎ ﻣﺮّ‪.‬‬ ‫ﻭﻟﻠﺘّﻔﺼﻴﻞ ﺍﻧﻈﺮ ﻣﺼﻄﻠﺢ ‪ » :‬ﺗﻌﺰﻳﺮ « ‪.‬‬ ‫»ﺭﺍﺑﻌﺎﹰ ‪ :‬ﰲ ﻗﺒﻮﻝ ﺍﻟﺸّﻬﺎﺩﺓ«‬ ‫‪ - ٢١‬ﻳﺸﺘﺮﻁ ﰲ ﻗﺒﻮﻝ ﺍﻟﺸّﻬﺎﺩﺓ ﺍﻟﻌﺪﺍﻟﺔ ‪ ،‬ﻓﻤﻦ ﺍﺭﺗﻜﺐ ﻛﺒﲑﺓ ﺃﻭ ﺃﺻﺮّ ﻋﻠﻰ ﺻﻐﲑﺓ ﺳﻘﻄﺖ ﻋﺪﺍﻟﺘﻪ ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ‬ ‫ﺇﺫﺍ ﱂ ﻳﺘﺐ ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﺗّﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬ ‫ﻭﺇﺫﺍ ﺗﺎﺏ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻭﻗﻴﻞ ﺑﻘﺒﻮﻝ ﺗﻮﺑﺘﻪ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻣﻦ ﺍﳊﺪﻭﺩ ﺃﻡ ﻣﻦ‬ ‫ﺍﻟﺘّﻌﺰﻳﺮﺍﺕ ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺀ ﺍﳊﺪﻭﺩ ﺃﻡ ﻗﺒﻠﻪ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺍﶈﺪﻭﺩ ﰲ ﺍﻟﻘﺬﻑ ﺑﻌﺪ ﺍﻟﺘّﻮﺑﺔ ‪:‬‬ ‫ﻓﺬﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ‪ -‬ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ‪ -‬ﺇﱃ ﺃﻧّﻪ ﺇﺫﺍ ﺗﺎﺏ ﺍﶈﺪﻭﺩ ﰲ ﻗﺬﻑ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ‪ ،‬ﻭﺗﻮﺑﺘﻪ‬ ‫ﲔ َﺟﹾﻠ َﺪ ﹰﺓ ﻭَﻻ َﺗ ﹾﻘَﺒﻠﹸﻮﺍ ﻟﹶﻬ ْﻢ‬ ‫ﺑﺘﻜﺬﻳﺐ ﻧﻔﺴﻪ ﻓﻴﻤﺎ ﻗﺬﻑ ﺑﻪ ‪ ،‬ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﺑﺄﻥﹼ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ‪» :‬ﻓﹶﺎﺟْﻠِﺪُﻭﻫﻢْ ﹶﺛﻤَﺎﹺﻧ َ‬ ‫ﻚ ﻫﻢ ﺍﻟﻔﹶﺎ ِﺳﻘﹸﻮﻥ ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ« ‪ ،‬ﻓﺎﺳﺘﺜﲎ ﺍﻟﺘّﺎﺋﺒﲔ ﺑﻘﻮﻟﻪ ‪» :‬ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ« ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻨّﻔﻲ‬ ‫َﺷﻬَﺎ َﺩ ﹰﺓ ﹶﺃَﺑ َﺪﹰﺍ ﻭَﺃﻭﻟﺌ َ‬ ‫ﺇﺛﺒﺎﺕ ‪ ،‬ﻓﻴﻜﻮﻥ ﺗﻘﺪﻳﺮﻩ » ﺇﻻ ﺍﻟﱠﺬﻳ َﻦ ﺗَﺎﺑُﻮﺍ« ﻓﺎﻗﺒﻠﻮﺍ ﺷﻬﺎﺩﻬﺗﻢ ﻭﻟﻴﺴﻮﺍ ﺑﻔﺎﺳﻘﲔ ‪ ،‬ﻷﻥﹼ ﺍﳉﻤﻞ ﺍﳌﻌﻄﻮﻓﺔ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ‬ ‫ﺑﺎﻟﻮﺍﻭ ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﻟﻠﺠﻤﻊ ﻓﺘﺠﻌﻞ ﺍﳉﻤﻞ ﻛﻠﹼﻬﺎ ﻛﺎﳉﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ ،‬ﻓﻴﻌﻮﺩ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺇﱃ ﲨﻴﻌﻬﺎ‪.‬‬ ‫ﻭﻷﻥﹼ ﺍﻟﻘﺎﺫﻑ ﻟﻮ ﺗﺎﺏ ﻗﺒﻞ ﺇﻗﺎﻣﺔ ﺍﳊﺪّ ﻋﻠﻴﻪ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ‪ ،‬ﻭﻻ ﺟﺎﺋﺰ ﺃﻥ ﺗﻜﻮﻥ ﺇﻗﺎﻣﺔ ﺍﳊﺪّ ﻋﻠﻴﻪ ﻫﻲ ﺍﳌﻮﺟﺒﺔ‬

‫ﻟﺮﺩّ ﺍﻟﺸّﻬﺎﺩﺓ ‪ ،‬ﻷﻧّﻪ ﻓﻌﻞ ﺍﻟﻐﲑ ﻭﻫﻮ ﻣﻄﻬّﺮ ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﻷﻧّﻪ ﻟﻮ ﺃﺳﻠﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻓﻬﺬﺍ ﺃﻭﱃ‪.‬‬ ‫ﻭﳌﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧّﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻷﰊ ﺑﻜﺮﺓ ﺣﲔ ﺷﻬﺪ ﻋﻠﻰ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ‪ :‬ﺗﺐ ﺃﻗﺒﻞ ﺷﻬﺎﺩﺗﻚ‪.‬‬ ‫ﻭﱂ ﻳﻨﻜﺮ ﺫﻟﻚ ﻋﻠﻴﻪ ﻣﻨﻜﺮ ‪ ،‬ﻓﻜﺎﻥ ﺇﲨﺎﻋﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴّﺐ ﺷﻬﺪ ﻋﻠﻰ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﺛﻼﺛﺔ ﺭﺟﺎﻝ ‪ ،‬ﺃﺑﻮ ﺑﻜﺮﺓ ‪ ،‬ﻭﻧﺎﻓﻊ ﺑﻦ ﺍﳊﺎﺭﺙ ‪ ،‬ﻭﺷﺒﻞ ﺑﻦ ﻣﻌﺒﺪ ‪،‬‬ ‫ﻭﻧﻜﻞ ﺯﻳﺎﺩ ‪ ،‬ﻓﺠﻠﺪ ﻋﻤﺮ ﺍﻟﺜﹼﻼﺛﺔ ﻭﻗﺎﻝ ﳍﻢ ‪ :‬ﺗﻮﺑﻮﺍ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻜﻢ ‪ ،‬ﻓﺘﺎﺏ ﺭﺟﻼﻥ ﻭﻗﺒﻞ ﻋﻤﺮ ﺷﻬﺎﺩﻬﺗﻤﺎ ﻭﺃﰉ ﺃﺑﻮ ﺑﻜﺮﺓ‬ ‫ﻓﻠﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ‪.‬‬ ‫ﻚ ﻫُﻢ‬ ‫ﻭﻗﺎﻝ ﺍﳊﻨﻔﻴّﺔ ‪ :‬ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﶈﺪﻭﺩ ﰲ ﻗﺬﻑ ﻭﺇﻥ ﺗﺎﺏ ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻭَﻻ َﺗ ﹾﻘَﺒﻠﹸﻮﺍ ﹶﻟ ُﻬ ْﻢ َﺷﻬَﺎ َﺩ ﹰﺓ ﺃَﺑ َﺪﹰﺍ ﻭَﺃﻭﻟﺌ َ‬ ‫ﺍﻟﻔﹶﺎ ِﺳﻘﹸﻮﻥ« ‪ ،‬ﻭﻭﺟﻬﻪ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺭﺩّ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺍﻟﺘّﺄﺑﻴﺪ ﻧﺼّﺎ ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ ﻫﻮ ﻣﺆﻗﹼﺖ ﺇﱃ ﻭﺟﻮﺩ ﺍﻟﺘّﻮﺑﺔ ﻳﻜﻮﻥ ﺭﺩّﺍ ﳌﺎ‬ ‫ﺍﻗﺘﻀﺎﻩ ﺍﻟﻨّﺺّ ﻓﻴﻜﻮﻥ ﻣﺮﺩﻭﺩﺍ‪.‬‬ ‫ﻭﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﻏﲑﻩ ﻣﻦ ﺍﳉﺮﺍﺋﻢ ﻻ ﳚﻮﺯ ‪ ،‬ﻷﻥﹼ ﺍﻟﻘﻴﺎﺱ ﺍﳌﺨﺎﻟﻒ ﻟﻠﻨّﺺّ ﻻ ﻳﺼ ﺢّ‪.‬‬ ‫ﲔ َﺟ ﹾﻠ َﺪﹰﺓ« ﻭﻫﻲ ﺣﺪّ ﻓﻜﺬﺍ ﻫﺬﺍ ‪ ،‬ﻓﺼﺎﺭ ﻣﻦ ﲤﺎﻡ‬ ‫ﻭﻷﻥﹼ ﺭﺩّ ﺍﻟﺸّﻬﺎﺩﺓ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﳌﺘﻘﺪّﻣﺔ ﺇﱃ »ﻓﹶﺎ ْﺟِﻠﺪُﻭﻫ ْﻢ ﹶﺛﻤَﺎﹺﻧ َ‬ ‫ﺍﳊﺪّ ‪ ،‬ﻭﳍﺬﺍ ﺃﻣﺮ ﺍﻷﺋﻤّﺔ ﺑﻪ ‪ ،‬ﻭﺍﳊﺪّ ﻻ ﻳﺮﺗﻔﻊ ﺑﺎﻟﺘّﻮﺑﺔ‪.‬‬ ‫ﻚ ﻫُﻢ ﺍﻟﻔﹶﺎ ِﺳﻘﹸﻮﻥ« ﻟﻴﺲ ﲝﺪّ ‪ ،‬ﻷﻥﹼ ﺍﳊﺪّ ﻳﻘﻊ ﺑﻔﻌﻞ ﺍﻷﺋﻤّﺔ ‪ -‬ﺃﻱ ﺍﳊﻜﹼﺎﻡ ‪ ، -‬ﻭﺍﻟﻔﺴﻖ ﻭﺻﻒ ﻗﺎﺋﻢ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ » :‬ﻭﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﺑﺎﻟﺬﹼﺍﺕ ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻨﻘﻄﻌﺎ ﻋﻦ ﺍﻷﻭّﻝ ‪ ،‬ﻓﻴﻨﺼﺮﻑ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﺇﻻ ﺍﻟﱠﺬِﻳ َﻦ ﺗَﺎﺑُﻮﺍ« ﺇﱃ ﻣﺎ ﻳﻠﻴﻪ ﺿﺮﻭﺭﺓ ‪ ،‬ﻻ ﺇﱃ‬ ‫ﺍﳉﻤﻴﻊ‪.‬‬ ‫ﻓﺎﶈﺪﻭﺩ ﰲ ﺍﻟﻘﺬﻑ ﺇﺫﺍ ﺗﺎﺏ ﻻ ﻳﺴﻤّﻰ ﻓﺎﺳﻘﺎ ﻟﻜﻨّﻪ ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻭﺫﻟﻚ ﻣﻦ ﲤﺎﻡ ﺍﳊﺪّ‪.‬‬ ‫ﺗﻮﺛﻴﻖ‬ ‫ﺍﻟﺘّﻌﺮﻳﻒ‬ ‫‪ - ١‬ﺍﻟﺘّﻮﺛﻴﻖ ﻟﻐﺔ ‪ :‬ﻣﺼﺪﺭ ﻭﺛﹼﻖ ﺍﻟﺸّﻲﺀ ﺇﺫﺍ ﺃﺣﻜﻤﻪ ﻭﺛﺒّﺘﻪ ‪ ،‬ﻭﺛﻼﺛﻴّﻪ ﻭﺛﻖ‪.‬‬ ‫ﻳﻘﺎﻝ ﻭﺛﻖ ﺍﻟﺸّﻲﺀ ﻭﺛﺎﻗﺔ ‪ :‬ﻗﻮّﻯ ﻭﺛﺒﺖ ﻭﺻﺎﺭ ﳏﻜﻤﺎ‪.‬‬ ‫ﻭﺍﻟﻮﺛﻴﻘﺔ ﻣﺎ ﳛﻜﻢ ﺑﻪ ﺍﻷﻣﺮ ‪ ،‬ﻭﺍﻟﻮﺛﻴﻘﺔ ‪ :‬ﺍﻟﺼّﻚّ ﺑﺎﻟﺪّﻳﻦ ﺃﻭ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ‪ ،‬ﻭﺍﳌﺴﺘﻨﺪ ‪ ،‬ﻭﻣﺎ ﺟﺮﻯ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻭﺍﳉﻤﻊ‬ ‫ﻭﺛﺎﺋﻖ‪.‬‬ ‫ﻭﺍﳌﻮﺛﹼﻖ ﻣﻦ ﻳﻮﺛﹼﻖ ﺍﻟﻌﻘﻮﺩ‪.‬‬ ‫ﻭﻻ ﳜﺮﺝ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲎ‪.‬‬ ‫ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼّﻠﺔ‬ ‫»ﺍﻟﺘّﺰﻛﻴﺔ ﻭﺍﻟﺘّﻌﺪﻳﻞ«‬ ‫»ﺍﻟﺘّﺰﻛﻴﺔ«‬ ‫‪ - ٢‬ﺍﻟﺘّﺰﻛﻴﺔ ‪ :‬ﺍﳌﺪﺡ ﻭﺍﻟﺜﹼﻨﺎﺀ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺯﻛﹼﻰ ﻓﻼﻥ ﺑﻴّﻨﺘﻪ ﺃﻱ ﻣﺪﺣﻬﺎ ‪ ،‬ﻭﺗﺰﻛﻴﺔ ﺍﻟﺮّﺟﻞ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﺰّﻛﺎﺀ ﻭﻫﻮ ﺍﻟﺼّﻼﺡ ‪،‬‬ ‫ﻭﰲ ﺍﻻﺻﻄﻼﺡ ‪ :‬ﺍﻹﺧﺒﺎﺭ ﺑﻌﺪﺍﻟﺔ ﺍﻟﺸّﺎﻫﺪ‪.‬‬ ‫ﻭﺍﻟﺘّﻌﺪﻳﻞ ﻣﺜﻠﻪ ﻭﻫﻮ ﻧﺴﺒﺔ ﺍﻟﺸّﺎﻫﺪ ﺇﱃ ﺍﻟﻌﺪﺍﻟﺔ‪.‬‬ ‫ﻓﺎﻟﺘّﺰﻛﻴﺔ ﻭﺍﻟﺘّﻌﺪﻳﻞ ﺗﻮﺛﻴﻖ ﻟﻸﺷﺨﺎﺹ ﻟﻴﺆﺧﺬ ﺑﺄﻗﻮﺍﳍﻢ ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺘّﻮﺛﻴﻖ ﺃﻋﻢّ ﻷﻧّﻪ ﻳﺸﻤﻞ ﺍﻟﺘّﺰﻛﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺮّﻫﻦ‬ ‫ﻭﺍﻟﻜﻔﺎﻟﺔ ﻭﻏﲑﳘﺎ‪.‬‬

‫»ﺍﻟﺒﻴّﻨﺔ«‬ ‫‪ - ٣‬ﺍﻟﺒﻴّﻨﺔ ﻣﻦ ﺑﺎﻥ ﺍﻟﺸّﻲﺀ ﺇﺫﺍ ﻇﻬﺮ ‪ ،‬ﻭﺃﺑﻨﺘﻪ ‪ :‬ﺃﻇﻬﺮﺗﻪ ‪ ،‬ﻭﺍﻟﺒﻴّﻨﺔ ﺍﺳﻢ ﻟﻜﻞﹼ ﻣﺎ ﻳﺒﻴّﻦ ﺍﳊﻖّ ﻭﻳﻈﻬﺮﻩ ‪ ،‬ﻭﲰّﻰ ﺍﻟﻨّﱯّ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺸّﻬﻮﺩ ﺑﻴّﻨﺔ ﻟﻮﻗﻮﻉ ﺍﻟﺒﻴﺎﻥ ﺑﻘﻮﳍﻢ ﻭﺍﺭﺗﻔﺎﻉ ﺍﻹﺷﻜﺎﻝ ﺑﺸﻬﺎﺩﻬﺗﻢ ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺎﻟﺘّﻮﺛﻴﻖ ﺃﻋﻢّ ﻣﻦ ﺍﻟﺒﻴّﻨﺔ ﻷﻧّﻪ‬ ‫ﻳﺘﻨﺎﻭﻝ ﺍﻟﺒﻴّﻨﺔ ﻭﺍﻟﺮّﻫﻦ ﻭﺍﻟﻜﻔﺎﻟﺔ‪.‬‬ ‫»ﺍﻟﺘّﺴﺠﻴﻞ«‬ ‫‪ - ٤‬ﻫﻮ ﺍﻹﺛﺒﺎﺕ ﰲ ﺍﻟﺴّﺠﻞﹼ ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻘﺎﺿﻲ ﻭﳓﻮﻩ‪.‬‬ ‫ﻭﰲ ﺍﻟﺪّﺭﺭ ‪ :‬ﺍﶈﻀﺮ ‪ :‬ﻣﺎ ﻛﺘﺐ ﻓﻴﻪ ﻣﺎ ﺟﺮﻯ ﺑﲔ ﺍﳋﺼﻤﲔ ﻣﻦ ﺇﻗﺮﺍﺭ ﺃﻭ ﺇﻧﻜﺎﺭ ﻭﺍﳊﻜﻢ ﺑﺒﻴّﻨﺔ ﺃﻭ ﻧﻜﻮﻝ ﻋﻠﻰ ﻭﺟﻪ ﻳﺮﻓﻊ‬ ‫ﺍﻻﺷﺘﺒﺎﻩ ‪ ،‬ﻭﺍﻟﺼّﻚّ ‪ :‬ﻣﺎ ﻛﺘﺐ ﻓﻴﻪ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺮّﻫﻦ ﻭﺍﻹﻗﺮﺍﺭ ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﻭﺍﳊ ﺠّﺔ ﻭﺍﻟﻮﺛﻴﻘﺔ ﻳﺘﻨﺎﻭﻻﻥ ﺍﻟﺜﹼﻼﺛﺔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ ‪ :‬ﺍﶈﺎﺿﺮ ‪ :‬ﻣﺎ ﻳﻜﺘﺐ ﻓﻴﻬﺎ ﻗﺼّﺔ ﺍﳌﺘﺤﺎﻛﻤﲔ ﻋﻨﺪ ﺣﻀﻮﺭﳘﺎ ﳎﻠﺲ ﺍﳊﻜﻢ ﻭﻣﺎ ﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻭﻣﺎ ﺃﻇﻬﺮ‬ ‫ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺣ ﺠّﺔ ﻣﻦ ﻏﲑ ﺗﻨﻔﻴﺬ ﻭﻻ ﺣﻜﻢ ﻣﻘﻄﻮﻉ ﺑﻪ ‪ ،‬ﻭﺍﻟﺴّﺠﻠﹼﺎﺕ ‪ :‬ﺍﻟﻜﺘﺐ ﺍﻟﹼﱵ ﲡﻤﻊ ﺍﶈﺎﺿﺮ ﻭﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ‬ ‫ﺑﺘﻨﻔﻴﺬ ﺍﳊﻜﻢ ﻭﺇﻣﻀﺎﺋﻪ‪.‬‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺎﻟﺘّﺴﺠﻴﻞ ﻫﻮ ﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ ﺍﻟﹼﱵ ﻳﺼﺪﺭﻫﺎ ﺍﻟﻘﺎﺿﻲ ﻭﲣﺘﻠﻒ ﻣﺮﺍﺗﺒﻬﺎ ﰲ ﺍﻟﻘﻮّﺓ ﻭﺍﻟﻀّﻌﻒ‪.‬‬ ‫ﻓﻬﻮ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘّﻮﺛﻴﻖ‪.‬‬ ‫»ﺣﻜﻤﺔ ﻣﺸﺮﻭﻋﻴّﺔ ﺍﻟﺘّﻮﺛﻴﻖ«‬ ‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪(٢٢‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٦٨٣‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٠‬ﺹ‬ ‫‪ (٣١٧‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٣٢٢‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٣٢٥‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪-‬‬ ‫)ﺝ ‪ / ١١‬ﺹ ‪ (٦٧٠‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪(٢٩١‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٥‬ﺹ ‪ (٥١‬ﻭﳎﻤﻮﻉ‬ ‫ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٥‬ﺹ ‪ (٥٥‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٦‬ﺹ ‪ (٢٠‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٣٤‬ﺹ ‪(١٧١‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٤٣‬ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪ (٥٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪(١٥٣‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٢٠١‬ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٢٢٢‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٨٧‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪) -‬ﺝ ‪ / ٧‬ﺹ‬ ‫‪(٣١١‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٣٢٨‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪) -‬ﺝ ‪ / ١٦‬ﺹ ‪ (٦٠‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺴﺒﻜﻲ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٤٤١‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺮﻣﻠﻲ ‪) -‬ﺝ ‪ / ٦‬ﺹ‬ ‫‪ (٢٤٨‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺜﻼﺛﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٩‬ﻭﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻔﻮﺯﺍﻥ ‪) -‬ﺝ ‪ / ٢١‬ﺹ ‪ (١‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ‬ ‫ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ (٢٥‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪ (١٩‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪/ ٤٣‬‬ ‫ﺹ ‪ (١١‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ٦٤‬ﺹ ‪ (٢٣‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ١٢٤‬ﺹ ‪(٤‬ﻭﻟﻘﺎﺀﺍﺕ‬ ‫ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ١٢٤‬ﺹ ‪(٦‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ١٥٣‬ﺹ ‪(٣‬ﻭﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ‪) -‬ﺝ ‪/ ١‬‬ ‫ﺹ ‪ (١٧٨‬ﻭﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (١٧٩‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(١١٦‬‬ ‫ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (١٤٣‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٢٢٠‬‬ ‫ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٤٠٩‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪(٣٨٣‬‬ ‫ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ (٣٩٣‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣١٩‬‬ ‫ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٢٢‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٢٧‬‬

‫ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٣٢٨‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٣٢‬‬ ‫ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٤٠٧‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪(٢٨٢‬‬ ‫ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٢١٩‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ١١‬ﺹ‬ ‫‪ (٢٢٦‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪ (١٦‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪/ ١٥‬‬ ‫ﺹ ‪ (٩٥‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ١٥‬ﺹ ‪ (١٠٣‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪١٥‬‬ ‫‪ /‬ﺹ ‪ (٢٢٥‬ﻭﻧﻮﺭ ﻋﻠﻰ ﺍﻟﺪﺭﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٩٧‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٦٠‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٩٢٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٢١٢‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٣١١‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٤٠١‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٤٣٠‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٥٣١‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٦٨٩‬ﻭﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ٤٥- ١‬ﻛﺎﻣﻠﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٤٩٥٠‬‬ ‫ﻭﻏﲑﻫﺎ‬ ‫ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ)‪(٣‬‬ ‫ﺴ ﹺﻬ ْﻢ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﲔ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪} :‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ‬ ‫َﻭ َﻫ ﹶﺬ ﺍ ﻣُﺘﱠﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ْﻴ َﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ {)‪(١‬‬ ‫ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫__________‬ ‫ﺴ ﹺﻬ ْﻢ { ﺭﻭﺍﻳﺎﺕ ﻣﻨﻬﺎ ‪:‬‬ ‫)‪ - (١‬ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ ﰱ ﺳﺒﺐ ﻧﺰﻭﻝ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } -‬ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﻣﺎ ﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺃﺑﻴﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﺎﻝ ‪ :‬ﳌﺎ ﺍﺟﺘﻤﻌﻨﺎ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ‪ .‬ﺗﻮﺍﻋﺪﺕ‬ ‫ﺃﻧﺎ ﻭﻫﺸﺎﻡ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞ ﺍﻟﺴﱠﻬْﻤﻰ ﻭﻋﻴﱠﺎﺵ ﺑﻦ ﺃﰉ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺘﺒﺔ ‪ ،‬ﻓﻘﻠﻨﺎ ‪ :‬ﺍﳌﻮﻋﺪ ﺃ ﺿَﺎ ﹶﺓ ﺑﲎ ﻏﻔﺎﺭ ‪ -‬ﺃﻯ ‪ :‬ﻏﺪﻳﺮ‬ ‫ﺑﲎ ﻏﻔﺎﺭ ‪ -‬ﻭﻗﻠﻨﺎ ‪ :‬ﻣﻦ ﺗﺄﺧﺮ ﻣﻨﺎ ﻓﻘﺪ ﺣﺒﺲ ﻓﻠﻴﻤﺾ ﺻﺎﺣﺒﻪ ﻓﺄﺻﺒﺤﺖ ﺃﻧﺎ ﻭﻋﻴﺎﺵ ﺑﻦ ﻋﺘﺒﺔ ‪ ،‬ﻭﺣﺒﺲ ﻋﻨﺎ ﻫﺸﺎﻡ ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﱳ ‪ ،‬ﻓﻜﻨﺎ ﻧﻘﻮﻝ ﺑﺎﳌﺪﻳﻨﺔ ‪ :‬ﻫﺆﻻﺀ ﻗﺪ ﻋﺮﻓﻮﺍ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﻭﺁﻣﻨﻮﺍ ﺑﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﰒ‬ ‫ﺑﻪ ﻗﺪ ﻓﹸﺘِﻦ ﻓﺎﻓَﺘ َ‬ ‫ﺍﻓﺘﺘﻨﻮﺍ ﻟﺒﻼﺀ ﳊﻘﻬﻢ ﻻ ﻧﺮﻯ ﳍﻢ ﺗﻮﺑﺔ ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻫﻢ ‪ -‬ﺃﻳﻀﹰﺎ ‪ -‬ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﰱ ﺃﻧﻔﺴﻬﻢ ‪ .‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﰱ‬ ‫ﺲ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ َﻣ ﹾﺜﻮًﻯ ﻟﱢﻠﹾﻤُﺘَﻜﹶﺒﱢﺮﹺﻳ َﻦ {‬ ‫ﺴ ﹺﻬ ْﻢ ‪ { . .‬ﺇﱃ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } -‬ﹶﺃﹶﻟْﻴ َ‬ ‫ﻛﺘﺎﺑﻪ ‪ } :‬ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﻓﻜﺘﺒﺘﻬﺎ ﺑﻴﺪﻯ ‪ ،‬ﰒ ﺑﻌﺜﺘﻬﺎ ﺇﱃ ﻫﺸﺎﻡ ‪ .‬ﻗﺎﻝ ﻫﺸﺎﻡ ‪ :‬ﻓﻠﻤﺎ ﻗﺪﻣﺖ ﻋﻠﻰ ﺧﺮﺟﺖ ﻬﺑﺎ ﺇﱃ ﺫﻯ ﻃﻮﻯ ﻓﻘﻠﺖ ‪:‬‬ ‫ﺍﻟﻠﻬﻢ ﻓﻬﻤﻨﻴﻬﺎ ‪ ،‬ﻓﻌﺮﻓﺖ ﺃﻬﻧﺎ ﻧﺰﻟﺖ ﻓﻴﻨﺎ ‪ ،‬ﻓﺮﺟﻌﺖ ﻓﺠﻠﺴﺖ ﻋﻠﻰ ﺑﻌﲑﻯ ﻓﻠﺤﻘﺖ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬ ‫ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ﻣﻮﺟﻪ ﺇﱃ ﺍﻟﺮﺳﻮﻝ‬ ‫ﻭﺍﻷﻣﺮ ﰱ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } : -‬ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺇﺿﺎﻓﺔ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻟﻠﺘﺸﺮﻳﻒ ﻭﺍﻟﺘﻜﺮﱘ ‪.‬‬ ‫ﻭﺍﻹِﺳﺮﺍﻑ ‪ :‬ﲡﺎﻭﺯ ﺍﳊﺪ ﰱ ﻛﻞ ﺷﺊ ‪ ،‬ﻭﺃﺷﻬﺮ ﻣﺎ ﻳﻜﻮﻥ ﺍﺳﺘﻌﻤﺎﻻ ﰱ ﺍﻹِﻧﻔﺎﻕ ‪ ،‬ﻛﻤﺎ ﰱ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } : -‬ﻳﺎﺑﲏ ﺀَﺍ َﺩ َﻡ‬ ‫ﺠ ٍﺪ ﻭ ﹸﻛﻠﹸﻮ ﹾﺍ ﻭﺍﺷﺮﺑﻮﺍ َﻭ ﹶﻻ ﺗﺴﺮﻓﻮﺍ { ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹِﺳﺮﺍﻑ ﻫﻨﺎ ‪ :‬ﺍﻹِﺳﺮﺍﻑ ﰱ ﺍﻗﺘﺮﺍﻑ ﺍﳌﻌﺎﺻﻰ‬ ‫ﺴﹺ‬ ‫ُﺧﺬﹸﻭ ﹾﺍ ﺯﹺﻳَﻨَﺘﻜﹸ ْﻢ ﻋِﻨ َﺪ ﹸﻛﻞﱢ َﻣ ْ‬ ‫ﻭﺍﻟﺴﻴﺌﺎﺕ ‪ ،‬ﻭﺍﳋﻄﺎﺏ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺬﻧﺒﲔ ‪ .‬ﻭﻋﺪﻯ ﺍﻟﻔﻌﻞ " ﺃﺳﺮﻓﻮﺍ " ﺑﻌﻠﻰ ‪ ،‬ﻟﺘﻀﻤﻨﻪ ﻣﻌﲎ ﺍﳉﻨﺎﻳﺔ ‪ ،‬ﺃﻯ ﺟﻨﻮﺍ ﻋﻠﻰ‬ ‫ﺃﻧﻔﺴﻬﻢ ‪.‬‬ ‫ﻭﺍﻟ ﹸﻘﻨُﻮﻁ ‪ :‬ﺍﻟﻴﺄﺱ ‪ ،‬ﻭﻓﻌﻠﻪ ﻣﻦ ﺑﺎﰉ ﺿﺮﺏ ﻭﺗﻌﺐ ‪ .‬ﻳﻘﺎﻝ ‪ :‬ﻓﻼﻥ ﻗﺎﻧﻂ ﻣﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺊ ‪ ،‬ﺃﻯ ﻳﺎﺋﺲ ﻣﻦ‬ ‫ﺫﻟﻚ ﻭﻻ ﺃﻣﻞ ﻟﻪ ﰱ ﲢﻘﻴﻖ ﻣﺎ ﻳﺮﻳﺪﻩ ‪.‬‬ ‫ﻭﺍﳌﻌﲎ ‪ :‬ﻗﻞ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ -‬ﻟﻌﺒﺎﺩﻯ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺟﻨﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﺎﺗﻜﺎﻬﺑﻢ ﻟﻠﻤﻌﺎﺻﻰ ‪ ،‬ﻗﻞ ﳍﻢ ‪ :‬ﻻ‬

‫ﺗﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻭﻣﻦ ﻣﻐﻔﺮ ﺗﻪ ﻟﻜﻢ ‪.‬‬ ‫ﻭﲨﻠﺔ } ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﻧﻮﺏ َﺟﻤِﻴﻌﹰﺎ { ﺗﻌﻠﻴﻠﻴﺔ ‪ .‬ﺃﻯ ‪ :‬ﻻ ﺗﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻯ ﺗﻔﻀﻞ ﲟﺤﻮ‬ ‫ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﻬﺎ ‪ .‬ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻌﺼﺎﺓ ‪.‬‬ ‫} ﹺﺇﻧﱠﻪُ { ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ } -‬ﻫُ َﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ { ﺃﻯ ‪ :‬ﻫﻮ ﺍﻟﻮﺍﺳﻊ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻓﻬﻢ ﺇﻥ‬ ‫ﺗﺎﺑﻮﺍ ﻣﻦ ﺫﻧﻮﻬﺑﻢ ﻗﺒﻞ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺗﻮﺑﺘﻬﻢ ﻛﻤﺎ ﻭﻋﺪ ﺗﻔﻀﻼ ﻣﻨﻪ ﻭﻛﺮﻣﺎ ‪ ،‬ﻭﺇﻥ ﻣﺎ ﺗﻮﺍ ﺩﻭﻥ ﺃﻥ ﻳﺘﻮﺑﻮﺍ ‪ ،‬ﻓﻬﻢ ﲢﺖ ﺭﲪﺘﻪ‬ ‫ﻭﻣﺸﻴﺌﺘﻪ ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﳍﻢ ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﻬﺑﻢ ‪ ،‬ﰒ ﺃﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ ﺑﻔﻀﻠﻪ ﻭﻛﺮﻣﻪ‬ ‫ﺃﻣﺎ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻓﺈﻬﻧﻢ ﺇﻥ ﺗﺎﺑﻮﺍ ﻣﻦ ﻛﻔﺮﻫﻢ ﻭﺩﺧﻠﻮﺍ ﰱ ﺍﻹِﺳﻼﻡ ‪ ،‬ﻏﻔﺮ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﻗﺒﻞ ﺍﻹِﺳﻼﻡ ﻷﻥ‬ ‫ﺠﺐّ ﻣﺎ ﻗﺒﻠﻪ ‪.‬‬ ‫ﺍﻹِﺳﻼﻡ َﻳ ُ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺫﻟﻚ ِﻟﻤَﻦ‬ ‫ﻭﺇﻥ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻓﻠﻦ ﻳﻐﻔﺮ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﳍﻢ ‪ ،‬ﻟﻘﻮﻟﻪ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫َﻳﺸَﺂ ُﺀ { ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﻟﺸﻮﻛﺎﱏ ‪ :‬ﻭ ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﺭﺟﻰ ﺁﻳﺔ ﰱ ﻛﺘﺎﺏ ﺍﷲ ‪ ،‬ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺃﻋﻈﻢ ﺑﺸﺎﺭﺓ ‪ ،‬ﻓﺈﻧﻪ ﺃﻭﻻ‬ ‫‪ :‬ﺃﺿﺎﻑ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻧﻔﺴﻪ ﻟﻘﺼﺪ ﺗﺸﺮﻳﻔﻬﻢ ‪ ،‬ﻭﻣﺰﻳﺪ ﺗﺒﺸﲑﻫﻢ ‪ ،‬ﰒ ﻭﺻﻔﻬﻢ ﺑﺎﻹﺳﺮﺍﻑ ﱃ ﺍﳌﻌﺎﺻﻰ ‪ . .‬ﰒ ﻋﻘﺐ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﺑﺎﻟﻨﻬﻰ ﻋﻦ ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺍﻟﺮﲪﺔ ‪ . .‬ﰒ ﺟﺎﺀ ﲟﺎ ﻻ ﻳﺒﻘﻰ ﺑﻌﺪﻩ ﺷﻚ ﻭﻻ ﻳﺘﺨﺎﰿ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﲰﺎﻋﻪ ﻇﻦ ﻓﻘﺎﻝ ‪ } :‬ﹺﺇﻥﱠ‬ ‫ﺍﷲ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﻧﻮﺏ ‪ { . .‬ﻓﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻗﺪ ﺻﲑﺕ ﺍﳉﻤﻊ ﺍﻟﺬﻯ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻟﻠﺠﻨﺲ ﺍﻟﺬﻯ ﻳﺴﺘﻠﺰﻡ ﺍﺳﺘﻐﺮﺍﻕ ﺃﻓﺮﺍﺩﻩ ‪،‬‬ ‫ﻓﻬﻮ ﰱ ﻗﻮﺓ ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﻛﻞ ﺫﻧﺐ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ ‪ ،‬ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱏ ﻭﻫﻮ ﺍﻟﺸﺮﻙ ‪.‬‬ ‫ﰒ ﱂ ﻳﻜﺘﻒ ﲟﺎ ﺃﺧﱪ ﺑﻪ ﻋﺒﺎﺩﻩ ﻣﻦ ﻣﻐﻔﺮﺓ ﻛﻞ ﺫﻧﺐ ‪ ،‬ﺑﻞ ﺃﻛﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ } ﲨﻴﻌﺎ { ﻓﻴﺎﳍﺎ ﻣﻦ ﺑﺸﺎﺭﺓ ﺗﺮﺗﺎﺡ ﳍﺎ ﺍﻟﻨﻔﻮﺱ‬ ‫‪ . .‬ﻭﻣﺎ ﺃﺣﺴﻦ ﺗﻌﻠﻴﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﻘﻮﻟﻪ ‪ } :‬ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ ‪. { . .‬‬ ‫ﻭﻗﺎﻝ ﺍﳉﻤﻞ ﰱ ﺣﺎﺷﻴﺘﻪ ﻣﺎ ﻣﻠﺨﺼﻪ ‪ :‬ﻭﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﺃﺷﻴﺎﺀ ﺣﺴﻨﺔ ‪ ،‬ﻣﻨﻬﺎ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻴﻬﻢ ‪،‬‬ ‫ﻭﻧﺪﺍﺅﻫﻢ ‪ ،‬ﻭﻣﻨﻬﺎ ‪ :‬ﺇﺿﺎﻓﺘﻬﻢ ﺇﻟﻴﻪ ﺇﺿﺎﻓﺔ ﺗﺸﺮﻳﻒ ‪ ،‬ﻭﻣﻨﻬﺎ ‪ :‬ﺍﻻﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﺘﻜﻠﻢ ﺇﱃ ﺍﻟﻐﻴﺒﺔ ‪ ،‬ﰱ ﻗﻮﻟﻪ ‪ } :‬ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ‬ ‫ﺍﷲ { ‪ ،‬ﻭﻣﻨﻬﺎ ‪ :‬ﺇﺿﺎﻓﺔ ﺍﻟﺮﲪﺔ ﻷﺟﻞ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ‪ ،‬ﻭﻣﻨﻪ ‪ :‬ﺇﻋﺎﺩﺓ ﺍﻟﻈﺎﻫﺮ ﺑﻠﻔﻈﻪ ﰱ ﻗﻮﻟﻪ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐِﻔﺮُ { ﻭﻣﻨﻬﺎ ‪:‬‬ ‫ﺇﺑﺮﺍﺯ ﺍﳉﻤﻠﺔ ﻣﻦ ﻗﻮﻟﻪ ‪ } :‬ﹺﺇﻧﱠﻪُ ُﻫ َﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ { ﻣﺆﻛﺪﺓ ﺑﺈﻥ ‪ ،‬ﻭﺍﻟﻔﺼﻞ ‪ ،‬ﻭﺑﺈﻋﺎﺩﺓ ﺍﻟﺼﻔﺘﲔ ﺍﻟﻠﺘﲔ ﺗﻀﻤﻨﺘﻬﻤﺎ ﺍﳉﻤﻠﺔ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ ‪.‬‬ ‫ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻏﲑﻩ ‪ :‬ﻫﺬﻩ ﺃﺭﺟﻰ ﺁﻳﺔ ﰱ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ‬ ‫‪(٣٦٦٩‬‬ ‫ﺇﻬﻧﺎ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﱵ ﺗﺴﻊ ﻛﻞ ﻣﻌﺼﻴﺔ ‪ .‬ﻛﺎﺋﻨﺔ ﻣﺎ ﻛﺎﻧﺖ ﻭﺇﻬﻧﺎ ﺍﻟﺪﻋﻮﺓ ﻟﻸﻭﺑﺔ ‪ .‬ﺩﻋﻮﺓ ﺍﻟﻌﺼﺎﺓ ﺍﳌﺴﺮﻓﲔ ﺍﻟﺸﺎﺭﺩﻳﻦ‬ ‫ﺍﳌﺒﻌﺪﻳﻦ ﰲ ﺗﻴﻪ ﺍﻟﻀﻼﻝ ‪ .‬ﺩﻋﻮﻬﺗﻢ ﺇﱃ ﺍﻷﻣﻞ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺜﻘﺔ ﺑﻌﻔﻮ ﺍﷲ ‪ .‬ﺇﻥ ﺍﷲ ﺭﺣﻴﻢ ﺑﻌﺒﺎﺩﻩ ‪ .‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺿﻌﻔﻬﻢ‬ ‫ﻭﻋﺠﺰﻫﻢ ‪ .‬ﻭﻳﻌﻠﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﻠﻄﺔ ﻋﻠﻴﻬﻢ ﻣﻦ ﺩﺍﺧﻞ ﻛﻴﺎﻬﻧﻢ ﻭﻣﻦ ﺧﺎﺭﺟﻪ ‪ .‬ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻌﺪ ﳍﻢ ﻛﻞ ﻣﺮﺻﺪ ‪.‬‬ ‫ﻭﻳﺄﺧﺬ ﻋﻠﻴﻬﻢ ﻛﻞ ﻃﺮﻳﻖ ‪ .‬ﻭﳚﻠﺐ ﻋﻠﻴﻬﻢ ﲞﻴﻠﻪ ﻭﺭﺟﻠﻪ ‪ .‬ﻭﺃﻧﻪ ﺟﺎﺩ ﻛﻞ ﺍﳉﺪ ﰲ ﻋﻤﻠﻪ ﺍﳋﺒﻴﺚ! ﻭﻳﻌﻠﻢ ﺃﻥ ﺑﻨﺎﺀ ﻫﺬﺍ‬ ‫ﺍﳌﺨﻠﻮﻕ ﺍﻹﻧﺴﺎﱐ ﺑﻨﺎﺀ ﻭﺍﻩ ‪ .‬ﻭﺃﻧﻪ ﻣﺴﻜﲔ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺴﻘﻂ ﺇﺫﺍ ﺃﻓﻠﺖ ﻣﻦ ﻳﺪﻩ ﺍﳊﺒﻞ ﺍﻟﺬﻱ ﻳﺮﺑﻄﻪ ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﱵ ﺗﺸﺪﻩ ‪.‬‬ ‫ﻭﺃﻥ ﻣﺎ ﺭﻛﺐ ﰲ ﻛﻴﺎﻧﻪ ﻣﻦ ﻭﻇﺎﺋﻒ ﻭﻣﻦ ﻣﻴﻮﻝ ﻭﻣﻦ ﺷﻬﻮﺍﺕ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﻟﺘﻮﺍﺯﻥ ﻓﻴﺸﻂ ﺑﻪ ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ؛‬ ‫ﻭﻳﻮﻗﻌﻪ ﰲ ﺍﳌﻌﺼﻴﺔ ﻭﻫﻮ ﺿﻌﻴﻒ ﻋﻦ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻟﺘﻮﺍﺯﻥ ﺍﻟﺴﻠﻴﻢ ‪. .‬‬ ‫ﻳﻌﻠﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻛﻞ ﻫﺬﺍ ﻓﻴﻤﺪ ﻟﻪ ﰲ ﺍﻟﻌﻮﻥ؛ ﻭﻳﻮﺳﻊ ﻟﻪ ﰲ ﺍﻟﺮﲪﺔ؛ ﻭﻻ ﻳﺄﺧﺬﻩ ﲟﻌﺼﻴﺘﻪ ﺣﱴ ﻳﻬﻲﺀ ﻟﻪ‬ ‫ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻴﺼﻠﺢ ﺧﻄﺄﻩ ﻭﻳﻘﻴﻢ ﺧﻄﺎﻩ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﻳﻠﺞ ﰲ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﻳﺴﺮﻑ ﰲ ﺍﻟﺬﻧﺐ ‪ ،‬ﻭﳛﺴﺐ ﺃﻧﻪ‬ ‫ﻗﺪ ﻃﺮﺩ ﻭﺍﻧﺘﻬﻰ ﺃﻣﺮﻩ ‪ ،‬ﻭﱂ ﻳﻌﺪ ﻳﻘﺒﻞ ﻭﻻ ﻳﺴﺘﻘﺒﻞ ‪ .‬ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﳊﻈﺔ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ ‪ ،‬ﻳﺴﻤﻊ ﻧﺪﺍﺀ ﺍﻟﺮﲪﺔ ﺍﻟﻨﺪﻱ‬

‫ﺍﻟﻠﻄﻴﻒ ‪:‬‬ ‫} ﻗﻞ ﻳﺎ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺃﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻻ ﺗﻘﻨﻄﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪ .‬ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﹰﺎ ‪ .‬ﺇﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ‬ ‫ﺍﻟﺮﺣﻴﻢ { ‪. .‬‬ ‫ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﻗﺪ ﺃﺳﺮﻑ ﰲ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﰿ ﰲ ﺍﻟﺬﻧﺐ ‪ ،‬ﻭﺃﺑﻖ ﻋﻦ ﺍﳊﻤﻰ ‪ ،‬ﻭﺷﺮﺩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺮﲪﺔ‬ ‫ﺍﻟﻨﺪﻳﺔ ﺍﻟﺮﺧﻴﺔ ‪ ،‬ﻭﻇﻼﳍﺎ ﺍﻟﺴﻤﺤﺔ ﺍﶈﻴﻴﺔ ‪ .‬ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﻫﺬﺍ ﻛﻠﻪ ﺇﻻ ﺍﻟﺘﻮﺑﺔ ‪ .‬ﺍﻟﺘﻮﺑﺔ ﻭﺣﺪﻫﺎ ‪ .‬ﺍﻷﻭﺑﺔ ﺇﱃ ﺍﻟﺒﺎﺏ‬ ‫ﺍﳌﻔﺘﻮﺡ ﺍﻟﺬﻱ ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻮﺍﺏ ﳝﻨﻊ ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﻣﻦ ﻳﻠﺞ ﻓﻴﻪ ﺇﱃ ﺍﺳﺘﺌﺬﺍﻥ ‪-‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ٦‬ﺹ‬ ‫‪(٢٤٠‬‬ ‫ﺕ َﻭﹶﺃﻥﱠ ﺍﻟﻠﹼ َﻪ ﻫُ َﻮ‬ ‫)‪ (٥٣‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪} :‬ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮ ﹾﺍ ﹶﺃﻥﱠ ﺍﻟﻠﹼ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳﹾﺄﺧُﺬﹸ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ‬ ‫ﺏ ﺍﻟﺮﱠﺣِﻴ ُﻢ {)‪ (١٠٤) (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ْﻌﻔﹸﻮ َﻋ ﹺﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ‬ ‫ﺍﻟﺘﱠﻮﱠﺍ ُ‬ ‫َﻭَﻳﻌْﹶﻠﻢُ ﻣَﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ {)‪(٢‬‬ ‫__________‬ ‫)‪ - (١‬ﺃﻯ ‪ :‬ﺃﱂ ﻳﻌﻠﻢ ﻫﺆﻻﺀ ﺍﻟﺘﺎﺋﺒﻮﻥ ﻣﻦ ﺫﻧﻮﻬﺑﻢ ‪ ،‬ﺃﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻭﺣﺪﻩ ‪ ،‬ﻫﻮ ﺍﻟﺬﻯ ﻳﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻣﻦ ﻋﺒﺎﺩﻩ‬ ‫ﺍﳌﺨﻠﺼﲔ ‪ ،‬ﻭﺃﻧﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻫﻮ ﺍﻟﺬﻯ " ﻳﺄﺧﺬ ﺍﻟﺼﺪﻗﺎﺕ " ‪.‬‬ ‫ﺃﻯ ‪ :‬ﻳﺘﻘﺒﻠﻬﺎ ﻣﻦ ﺃﺻﺤﺎﻬﺑﺎ ﻗﺒﻮﻝ ﻣﻦ ﻳﺄﺧﺬ ﺷﻴﺌﺎ ﻟﻴﺆﺩﻯ ﺑﺪﻟﻪ ‪ :‬ﻓﺎﻟﺘﻌﺒﲑ ﺑﺎﻷﺧﺬ ﻟﻠﺘﺮﻏﻴﺐ ﰱ ﺑﺬﻝ ﺍﻟﺼﺪﻗﺎﺕ ‪ ،‬ﻭﺩﻓﻌﻬﺎ‬ ‫ﻟﻠﻔﻘﺮﺍﺀ ‪ .‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﻀﻴﺾ ﻋﻠﻰ ﲡﺪﻳﺪ ﺍﻟﺘﻮﺑﺔ ﻭﺑﺬﻝ ﺍﻟﺼﺪﻗﺔ ‪.‬‬ ‫ﻭﻗﻮﻟﻪ ‪َ } :‬ﻭﹶﺃﻥﱠ ﺍﷲ ﻫُ َﻮ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ { ﺗﺬﻳﻴﻞ ﻗﺼﺪ ﺑﻪ ﺗﻘﺮﻳﺮ ﻣﺎ ﻗﺒﻠﻪ ﻭﺗﺄﻛﻴﺪﻩ ‪.‬‬ ‫ﺃﻯ ‪ :‬ﻭﺃﻥ ﺍﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻯ ﻳﻘﻞ ﺗﻮﺑﺔ ﺍﳌﺮﺓ ﺑﻌﺪ ﺍﻷﺧﺮﻯ ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺮﲪﺔ ﻬﺑﻢ ‪ ،‬ﺍﻟﻜﺜﲑ ﺍﳌﻐﻔﺮﺓ ﳍﻢ ‪:‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ‪ :‬ﻗﻮﻟﻪ ‪ } :‬ﹶﺃﹶﻟ ْﻢ ﻳﻌﻠﻤﻮﺍ ﹶﺃﻥﱠ ﺍﷲ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﻮﺑﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳﹾﺄﺧُﺬﹸ ﺍﻟﺼﺪﻗﺎﺕ { ﻫﺬﺍ ﻬﺗﻴﻴﺞ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‬ ‫ﻭﺍﻟﺼﺪﻗﺔ ﺍﻟﻠﺘﲔ ﻛﻞ ﻣﻨﻬﻤﺎ ﳛﻂ ﺍﻟﺬﻧﻮﺏ ﻭﳝﺤﻘﻬﺎ ‪ ،‬ﻭﺃﺧﱪ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺃﻥ ﻛﻞ ﻣﻦ ﺗﺎﺏ ﺇﻟﻴﻪ ﺗﺎﺏ ﻋﻠﻴﻪ ‪ ،‬ﻭﻣﻦ ﺗﺼﺪﻕ‬ ‫ﺑﺼﺪﻗﺔ ﻣﻦ ﻛﺴﺐ ﺣﻼﻝ ﻓﺈﻥ ﺍﷲ ﻳﺘﻘﺒﻠﻬﺎ ﺑﻴﻤﻴﻨﻪ ‪ ،‬ﻓﲑﺑﻴﻬﺎ ﻟﺼﺎﺣﺒﻬﺎ ﺣﱴ ﺗﺼﲑ ﺍﻟﺜﻤﺮﺓ ﻣﺜﻞ ﺃﺣﺪ ‪ ،‬ﻛﻞ ﺟﺎﺀ ﺑﺬﻟﻚ‬ ‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍ ﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪. -‬‬ ‫ﻓﻌﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ " :‬ﺇﻥ ﺍﷲ ﻳﻘﺒﻞ ﺍﻟﺼﺪﻗﺔ ﻭﻳﺄﺧﺬﻫﺎ ﺑﻴﻤﻴﻨﻪ ﻓﲑﺑﻴﻬﺎ‬ ‫ﻷﺣﺪﻛﻢ ﻛﻤﺎ ﻳﺮﰉ ﺃﺣﺪﻛﻢ ﻣﻬﺮﻩ ‪ ،‬ﺣﱴ ﺇﻥ ﺍﻟﻠﻘﻤﺔ ﻟﺘﻜﻮﻥ ﻣﺜﻞ ﺃﺣﺪ " ﻭﺗﺼﺪﻳﻖ ﺫﻟﻚ ﰱ ﻛﺘﺎﺏ ﺍﷲ ﻗﻮﻟﻪ ‪ } :‬ﹶﺃﹶﻟ ْﻢ‬ ‫ﺤﻖُ ﺍﷲ ﺍﻟﺮﺑﺎ ﻭَﻳُﺮْﺑﹺﻲ ﺍﻟﺼﺪﻗﺎﺕ { ﻭﻋﻦ‬ ‫ﻳﻌﻠﻤﻮﺍ ﹶﺃﻥﱠ ﺍﷲ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﻮﺑﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﺍﻟﺼﺪﻗﺎﺕ { ‪ .‬ﻭﻗﻮﻟﻪ ‪َ } :‬ﻳ ْﻤ َ‬ ‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻘﻊ ﰱ ﻳﺪ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻗﺒﻞ ﺃﻥ ﺗﻘﻊ ﰱ ﻳﺪ ﺍﻟﺴﺎﺋﻞ ‪ ،‬ﰒ ﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ } .‬ﹶﺃﹶﻟ ْﻢ‬ ‫ﻳﻌﻠﻤﻮﺍ ﹶﺃﻥﱠ ﺍﷲ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﻮﺑﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﺍﻟﺼﺪﻗﺎﺕ ‪. { . . .‬ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٠٣٩‬‬ ‫)‪ - (٢‬ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻜﻤﺎﻝ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻌﺔ ﺟﻮﺩﻩ ﻭﲤﺎﻡ ﻟﻄﻔﻪ‪ ،‬ﺑﻘﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﻋﺒﺎﺩﻩ ﺣﲔ ﻳﻘﻠﻌﻮﻥ ﻋﻦ‬ ‫ﺫﻧﻮﻬﺑﻢ ﻭﻳﻨﺪﻣﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﻌﺰﻣﻮﻥ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﺎﻭﺩﻭﻫﺎ‪ ،‬ﺇﺫﺍ ﻗﺼﺪﻭﺍ ﺑﺬﻟﻚ ﻭﺟﻪ ﺭﻬﺑﻢ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻳﻘﺒﻠﻬﺎ ﺑﻌﺪ ﻣﺎ ﺍﻧﻌﻘﺪﺕ‬ ‫ﺳﺒﺒﺎ ﻟﻠﻬﻼﻙ‪ ،‬ﻭﻭﻗﻮﻉ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ‪.‬‬ ‫ﺕ { ﻭﳝﺤﻮﻫﺎ‪ ،‬ﻭﳝﺤﻮ ﺃﺛﺮﻫﺎ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﻣﺎ ﺍﻗﺘﻀﺘﻪ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﻭﻳﻌﻮﺩ ﺍﻟﺘﺎﺋﺐ ﻋﻨﺪﻩ ﻛﺮﳝﺎ‪،‬‬ ‫} َﻭَﻳ ْﻌﻔﹸﻮ َﻋ ﹺﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﻛﺄﻧﻪ ﻣﺎ ﻋﻤﻞ ﺳﻮﺀﺍ ﻗﻂ‪ ،‬ﻭﳛﺒﻪ ﻭﻳﻮﻓﻘﻪ ﳌﺎ ﻳﻘﺮ ﺑﻪ ﺇﻟﻴﻪ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺘﻮ ﺑﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺍﻟﱵ ﻗﺪ ﺗﻜﻮﻥ ﻛﺎﻣﻠﺔ ﺑﺴﺒﺐ ﲤﺎﻡ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺼﺪﻕ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻧﺎﻗﺼﺔ‬ ‫ﻋﻨﺪ ﻧﻘﺼﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻓﺎﺳﺪﺓ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﻣﻨﻬﺎ ﺑﻠﻮﻍ ﻏﺮﺽ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﳏﻞ ﺫﻟﻚ ﺍﻟﻘﻠﺐ‬

‫ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ‪ ،‬ﺧﺘﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ‪َ } :‬ﻭَﻳﻌْﹶﻠﻢُ ﻣَﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ { ﻓﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﺩﻋﺎ ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ‬ ‫ﻭﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﻓﺎﻧﻘﺴﻤﻮﺍ ‪-‬ﲝﺴﺐ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ ‪ -‬ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﻣﺴﺘﺠﻴﺒﲔ ﻭﺻﻔﻬﻢ ﺑﻘﻮﻟﻪ } ﻭَﻳَﺴْﺘَﺠﹺﻴﺐُ ﺍﻟﱠﺬِﻳﻦَ‬ ‫ﺕ{‬ ‫ﺁﻣَﻨُﻮﺍ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﱠﺎِﻟ ﺤَﺎ ِ‬ ‫ﺃﻱ‪ :‬ﻳﺴﺘﺠﻴﺒﻮﻥ ﻟﺮﻬﺑﻢ ﳌﺎ ﺩﻋﺎﻫﻢ ﺇﻟﻴﻪ ﻭﻳﻨﻘﺎﺩﻭﻥ ﻟﻪ ﻭﻳﻠﺒﻮﻥ ﺩﻋﻮﺗﻪ‪ ،‬ﻷﻥ ﻣﺎ ﻣﻌﻬﻢ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﳛﻤﻠﻬﻢ‬ ‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻪ‪ ،‬ﺷﻜﺮ ﺍﷲ ﳍﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺸﻜﻮﺭ‪.‬‬ ‫ﻭﺯﺍﺩﻫﻢ ﻣﻦ ﻓﻀﻠﻪ ﺗﻮﻓﻴﻘﺎ ﻭﻧﺸﺎﻃﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺯﺍﺩﻫﻢ ﻣﻀﺎﻋﻔﺔ ﰲ ﺍﻷﺟﺮ ﺯﻳﺎﺩﺓ ﻋﻦ ﻣﺎ ﺗﺴﺘﺤﻘﻪ ﺃﻋﻤﺎﳍﻢ ﻣﻦ ﺍﻟﺜﻮﺍﺏ‬ ‫ﻭﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﻏﲑ ﺍﳌﺴﺘﺠﻴﺒﲔ ﻟﻠﹼﻪ ﻭﻫﻢ ﺍﳌﻌﺎﻧﺪﻭﻥ ﺍﻟﺬ ﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻪ ﻭﺑﺮﺳﻠﻪ‪ ،‬ﻓـ } ﹶﻟ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺷَﺪِﻳﺪٌ { ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﰒ‬ ‫ﻕ ِﻟ ِﻌﺒَﺎ ِﺩ ِﻩ ﻟﹶﺒَﻐَﻮْﺍ‬ ‫ﻂ ﺍﻟﻠﱠ ُﻪ ﺍﻟﺮﱢ ْﺯ َ‬ ‫ﺴﹶ‬ ‫ﺫﻛﺮ ﺃﻥ ﻣﻦ ﻟﻄﻔﻪ ﺑﻌﺒﺎﺩﻩ‪ ،‬ﺃﻧﻪ ﻻ ﻳﻮﺳﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺪﻧﻴﺎ ﺳﻌﺔ‪ ،‬ﺗﻀﺮ ﺑﺄﺩﻳﺎﻬﻧﻢ ﻓﻘﺎﻝ‪َ } :‬ﻭﹶﻟ ْﻮ َﺑ َ‬ ‫ﺽ{‬ ‫ﻓِﻲ ﺍﻷ ْﺭ ﹺ‬ ‫ﺃﻱ‪ :‬ﻟﻐﻔﻠﻮﺍ ] ﺹ ‪ [ ٧٥٩‬ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﺃﻗﺒﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺘﻤﺘﻊ ﺑﺸﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺄﻭﺟﺒﺖ ﳍﻢ ﺍﻹﻛﺒﺎﺏ ﻋﻠﻰ ﻣﺎ ﺗﺸﺘﻬﻴﻪ‬ ‫ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﺼﻴﺔ ﻭﻇﻠﻤﺎ‪.‬‬ ‫ﲑ { ﻛﻤﺎ ﰲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺃﻥ ﺍﷲ‬ ‫ﺼٌ‬ ‫ﲑ َﺑ ِ‬ ‫} َﻭﹶﻟ ِﻜ ْﻦ ﻳُﻨﺰ ﹸﻝ ﹺﺑ ﹶﻘ َﺪ ﹴﺭ ﻣَﺎ َﻳﺸَﺎ ُﺀ { ﲝﺴﺐ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﻟﻄﻔﻪ ﻭﺣﻜﻤﺘﻪ } ﹺﺇﻧﱠﻪُ ﹺﺑ ِﻌﺒَﺎ ِﺩ ِﻩ َﺧﹺﺒ ٌ‬ ‫ﺗﻌﺎﱃ ﻳﻘﻮﻝ‪ " :‬ﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﻐﲎ‪ ،‬ﻭﻟﻮ ﺃﻓﻘﺮﺗﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ‬ ‫ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻟﻮ ﺃﻏﻨﻴﺘﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﺼﺤﺔ‪ ،‬ﻭﻟﻮ ﺃﻣﺮﺿﺘﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﳌﺮﺽ ﻭﻟﻮ ﻋﺎﻓﻴﺘﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ‪ ،‬ﺇﱐ ﺃﺩﺑﺮ ﺃﻣﺮ ﻋﺒﺎﺩﻱ ﺑﻌﻠﻤﻲ ﲟﺎ ﰲ ﻗﻠﻮﻬﺑﻢ‪ ،‬ﺇﱐ‬ ‫ﺚ { ﺃﻱ‪ :‬ﺍﳌﻄﺮ ﺍﻟﻐﺰﻳﺮ ﺍﻟﺬﻱ ﺑﻪ ﻳﻐﻴﺚ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ِ } ،‬ﻣ ْﻦ َﺑ ْﻌ ِﺪ ﻣَﺎ ﹶﻗَﻨﻄﹸﻮﺍ {‬ ‫ﺧﺒﲑ ﺑﺼﲑ " } َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﻳُﻨﺰ ﹸﻝ ﺍ ﹾﻟَﻐ ْﻴ ﹶ‬ ‫ﻭﺍﻧﻘﻄﻊ ﻋﻨﻬﻢ ﻣﺪﺓ ﻇﻨﻮﺍ ﺃﻧﻪ ﻻ ﻳﺄﺗﻴﻬﻢ‪ ،‬ﻭﺃﻳﺴﻮﺍ ﻭﻋﻤﻠﻮﺍ ﻟﺬﻟﻚ ﺍﳉﺪﺏ ﺃﻋﻤﺎﻻ ﻓﻴﻨﺰﻝ ﺍﷲ ﺍﻟﻐﻴﺚ } َﻭَﻳْﻨﺸُﺮُ { ﺑﻪ }‬ ‫َﺭ ْﺣ َﻤَﺘﻪُ { ﻣﻦ ﺇﺧﺮﺍﺝ ﺍﻷﻗﻮﺍﺕ ﻟﻶﺩﻣﻴﲔ ﻭﻬﺑﺎﺋﻤﻬﻢ‪ ،‬ﻓﻴﻘﻊ ﻋﻨﺪﻫﻢ ﻣﻮﻗﻌﺎ ﻋﻈﻴﻤﺎ‪ ،‬ﻭﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺬﻟﻚ ﻭﻳﻔﺮﺣﻮﻥ‪َ } .‬ﻭﻫُ َﻮ‬ ‫ﺤﻤِﻴ ُﺪ { ﰲ ﻭﻻﻳﺘﻪ ﻭﺗﺪﺑﲑﻩ‪،‬‬ ‫ﺍ ﹾﻟ َﻮِﻟﻲﱡ { ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﻋﺒﺎﺩﻩ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺘﺪﺑﲑ‪ ،‬ﻭﻳﺘﻮﱃ ﺍﻟﻘﻴﺎﻡ ﲟﺼﺎﱀ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‪ } .‬ﺍﹾﻟ َ‬ ‫ﺍﳊﻤﻴﺪ ﻋﻠﻰ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻣﺎ ﺃﻭﺻﻠﻪ ﺇﱃ ﺧﻠﻘﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻹﻓﻀﺎﻝ‪.‬ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٧٥٨‬‬ ‫ﻚ‬ ‫)‪ (٢٥‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ‪َ ،‬ﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ َ‬ ‫" ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎﻧﹺﻲ " ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ)‪(١‬‬

‫__________‬ ‫)‪ - ١ - (١‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻠﹼﻐﺔ ‪ :‬ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﺑﺎﳌﻘﺎﻝ ﻭﺍﻟﻔﻌﺎﻝ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ‪ :‬ﺳﺆﺍﻝ ﺍﳌﻐﻔﺮﺓ ﻛﺬﻟﻚ ‪ ،‬ﻭﺍﳌﻐﻔﺮﺓ ﰲ ﺍﻷﺻﻞ ‪ :‬ﺍﻟﺴّﺘﺮ ‪ ،‬ﻭﻳﺮﺍﺩ ﻬﺑﺎ ﺍﻟﺘّﺠﺎﻭﺯ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻭﻋﺪﻡ ﺍﳌﺆﺍﺧﺬﺓ ﺑﻪ‬ ‫‪ ،‬ﻭﺃﺿﺎﻑ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﻣّﺎ ﺑﺘﺮﻙ ﺍﻟﺘّﻮﺑﻴﺦ ﻭﺍﻟﻌﻘﺎﺏ ﺭﺃﺳﹰﺎ ‪ ،‬ﺃﻭ ﺑﻌﺪ ﺍﻟﺘّﻘﺮﻳﺮ ﺑﻪ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑّﻪ‪.‬‬ ‫ﻭﻳﺄﰐ ﺍﻻﺳﺘﻐﻔﺎﺭ ﲟﻌﲎ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪» :‬ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻣﻌﺬﹼﻬﺑﻢ ﻭﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ« ﺃﻱ ﻳﺴﻠﻤﻮﻥ ﻗﺎﻟﻪ ﳎﺎﻫﺪٌ ﻭﻋﻜﺮﻣﺔ‪.‬‬ ‫ﻛﺬﻟﻚ ﻳﺄﰐ ﺍﻻﺳﺘﻐﻔﺎﺭ ﲟﻌﲎ ﺍﻟﺪّﻋﺎﺀ ﻭﺍﻟﺘّﻮﺑﺔ ‪ ،‬ﻭﺳﺘﺄﰐ ﺻﻠﺘﻪ ﻬﺑﺬﻩ ﺍﻷﻟﻔﺎﻅ‪.‬‬ ‫ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼّﻠﺔ‬ ‫»ﺃ ‪ -‬ﺍﻟﺘّﻮﺑﺔ«‬ ‫‪ - ٢‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘّﻮﺑﺔ ﻳﺸﺘﺮﻛﺎﻥ ﰲ ﺃﻥﹼ ﻛﻼًّ ﻣﻨﻬﻤﺎ ﺭﺟﻮ ﻉٌ ﺇﱃ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ‪ ،‬ﻛﺬﻟﻚ ﻳﺸﺘﺮﻛﺎﻥ ﰲ ﻃﻠﺐ ﺇﺯﺍﻟﺔ ﻣﺎ ﻻ‬

‫ﻳﻨﺒﻐﻲ ‪ ،‬ﺇﻻﹼ ﺃﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻃﻠﺐٌ ﻣﻦ ﺍﻟﻠﹼﻪ ﻹﺯﺍﻟﺘﻪ‪.‬‬ ‫ﻭﺍﻟﺘّﻮﺑﺔ ﺳﻌﻲٌ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﰲ ﺇﺯﺍﻟﺘﻪ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻳﺪﺧﻞ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﰲ ﻣﺴﻤّﻰ ﺍﻵﺧﺮ ‪ ،‬ﻭﻋﻨﺪ ﺍﻗﺘﺮﺍﻬﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮّ ﻣﺎ ﻣﻀﻰ ﻭﺍﻟﺘّﻮﺑﺔ‬ ‫ﺍﻟﺮّﺟﻮﻉ ﻭﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮّ ﻣﺎ ﳜﺎﻓﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺳﻴّﺌﺎﺕ ﺃﻋﻤﺎﻟﻪ ‪ ،‬ﻓﻔﻲ ﺍﻟﺘّﻮﺑﺔ ﺃﻣﺮﺍﻥ ﻻ ﺑﺪّ ﻣﻨﻬﻤﺎ ‪ :‬ﻣﻔﺎﺭﻗﺔ ﺷﻲ ٍﺀ ‪،‬‬ ‫ﻭﺍﻟﺮّﺟﻮﻉ ﺇﱃ ﻏﲑﻩ ‪ ،‬ﻓﺨﺼّﺖ ﺍﻟﺘّﻮﺑﺔ ﺑﺎﻟﺮّﺟﻮﻉ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﳌﻔﺎﺭﻗﺔ ‪ ،‬ﻭﻋﻨﺪ ﺇﻓﺮﺍﺩ ﺃﺣﺪﳘﺎ ﻳﺘﻨﺎﻭﻝ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﺍﻵﺧﺮ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﳌﻌﺼﻴﺔ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻘﺮﻭﻥ ﺑﺎﻟﺘّﻮﺑﺔ ﻋﺒﺎﺭﺓﹲ ﻋﻦ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﺑﺎﻟﻠﹼﺴﺎﻥ ‪ ،‬ﻭﺍﻟﺘّﻮﺑﺔ ﻋﺒﺎﺭﺓﹲ ﻋﻦ ﺍﻹﻗﻼﻉ ﻋﻦ‬ ‫ﺍﻟﺬﹼﻧﺐ ﺑﺎﻟﻘﻠﺐ ﻭﺍﳉﻮﺍﺭﺡ‪.‬‬ ‫»ﺏ ‪ -‬ﺍﻟﺪّﻋﺎﺀ«‬ ‫‪ - ٣‬ﻛﻞﹼ ﺩﻋﺎ ٍﺀ ﻓﻴﻪ ﺳﺆﺍﻝ ﺍﻟﻐﻔﺮﺍﻥ ﻓﻬﻮ ﺍﺳﺘﻐﻔﺎﺭٌ‪.‬‬ ‫ﺇﻻﹼ ﺃﻥﹼ ﺑﲔ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺪّﻋﺎﺀ ﻋﻤﻮﻣﹰﺎ ﻭﺧﺼﻮﺻﹰﺎ ﻣﻦ ﻭﺟ ٍﻪ ‪ ،‬ﳚﺘﻤﻌﺎﻥ ﰲ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ‪ ،‬ﻭﻳﻨﻔﺮﺩ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺇﻥ ﻛﺎﻥ‬ ‫ﺑﺎﻟﻔﻌﻞ ﻻ ﺑﺎﻟﻘﻮﻝ ‪ ،‬ﻛﻤﺎ ﻳﻨﻔﺮﺩ ﺍﻟﺪّﻋﺎﺀ ﺇﻥ ﻛﺎﻥ ﺑﻄﻠﺐ ﻏﲑ ﺍﳌﻐﻔﺮﺓ‪.‬‬ ‫»ﺍﳊﻜﻢ ﺍﻟﺘّﻜﻠﻴﻔﻲّ ﻟﻼﺳﺘﻐﻔﺎﺭ«‬ ‫‪ - ٤‬ﺍﻷﺻﻞ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻧّﻪ ﻣﻨﺪﻭﺏٌ ﺇﻟﻴﻪ ‪ ،‬ﻟﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫»ﻭﺍﺳﺘﻐﻔﺮﻭﺍ ﺍﻟﻠﹼﻪ ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻏﻔﻮﺭٌ ﺭﺣﻴﻢٌ« ﳛﻤﻞ ﻋﻠﻰ ﺍﻟﻨّﺪﺏ ‪ ،‬ﻷﻧّﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﻏﲑ ﻣﻌﺼﻴ ٍﺔ ‪ ،‬ﻟﻜﻨّﻪ ﻗﺪ ﳜﺮﺝ ﻋﻦ ﺍﻟﻨّﺪﺏ‬ ‫ﺇﱃ ﺍﻟﻮﺟﻮﺏ ﻛﺎﺳﺘﻐﻔﺎﺭ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻻﺳﺘﻐﻔﺎﺭ ﻣﻦ ﺍﳌﻌﺼﻴﺔ‪.‬‬ ‫ﻭﻗﺪ ﳜﺮﺝ ﺇﱃ ﺍﻟﻜﺮﺍﻫﺔ ﻛﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﻴّﺖ ﺧﻠﻒ ﺍﳉﻨﺎﺯﺓ ‪ ،‬ﺻﺮّﺡ ﺑﺬﻟﻚ ﺍﳌﺎﻟﻜﻴّﺔ‪.‬‬ ‫ﻭﻗﺪ ﳜﺮﺝ ﺇﱃ ﺍﳊﺮﻣﺔ ‪ ،‬ﻛﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻜﻔﹼﺎﺭ‪.‬‬ ‫»ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻄﻠﻮﺏ«‬ ‫‪ - ٥‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﺍﻟﹼﺬﻱ ﳛﻞﹼ ﻋﻘﺪﺓ ﺍﻹﺻﺮﺍﺭ ‪ ،‬ﻭﻳﺜﺒﺖ ﻣﻌﻨﺎﻩ ﰲ ﺍﳉﻨﺎﻥ ‪ ،‬ﻻ ﺍﻟﺘّﻠﻔﹼﻆ ﺑﺎﻟﻠﹼﺴﺎﻥ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ‬ ‫ﺑﺎﻟﻠﹼﺴﺎﻥ ‪ -‬ﻭﻫﻮ ﻣﺼﺮﱞ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ‪ -‬ﻓﺈﻧّﻪ ﺫﻧﺐٌ ﳛﺘﺎﺝ ﺇﱃ ﺍﺳﺘﻐﻔﺎ ﹴﺭ‪.‬‬ ‫ﻛﻤﺎ ﺭﻭﻱ ‪ » :‬ﺍﻟﺘّﺎﺋﺐ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ‪ ،‬ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ ‪ ،‬ﻭﺍﳌﺴﺘﻐﻔﺮ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﻭﻫﻮ ﻣﻘﻴﻢٌ ﻋﻠﻴﻪ ﻛﺎﳌﺴﺘﻬﺰﺉ ﺑﺮﺑّﻪ «‬ ‫ﻭﻳﻄﻠﺐ ﻟﻠﻤﺴﺘﻐﻔﺮ ﺑﻠﺴﺎﻧﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻼﺣﻈﹰﺎ ﳍﺬﻩ ﺍﳌﻌﺎﱐ ﲜﻨﺎﻧﻪ ‪ ،‬ﻟﻴﻔﻮﺯ ﺑﻨﺘﺎﺋﺞ ﺍﻻﺳﺘﻐﻔﺎﺭ ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺘﻴﺴّﺮ ﻟﻪ ﺫﻟﻚ‬ ‫ﻓﻴﺴﺘﻐﻔﺮ ﺑﻠﺴﺎﻧﻪ ‪ ،‬ﻭﳚﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﻣﺎ ﻫﻨﺎﻟﻚ ‪ ،‬ﻓﺎﳌﻴﺴﻮﺭ ﻻ ﻳﺴﻘﻂ ﺑﺎﳌﻌﺴﻮﺭ‪.‬‬ ‫ﻓﺈﻥ ﺍﻧﺘﻔﻰ ﺍﻹﺻﺮﺍﺭ ‪ ،‬ﻭﻛﺎﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﻠﹼﺴﺎﻥ ﻣﻊ ﻏﻔﻠﺔ ﺍﻟﻘﻠﺐ ‪ ،‬ﻓﻔﻴﻪ ﺭﺃﻳﺎﻥ ‪:‬‬ ‫ﺍﻷﻭّﻝ ‪ :‬ﻭﺻﻔﻪ ﺑﺄﻧّﻪ ﺗﻮﺑﺔ ﺍﻟﻜﺬﹼﺍﺑﲔ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﳌﺎﻟﻜﻴّﺔ ‪ ،‬ﻭﻗﻮﻝﹲ ﻟﻠﺤﻨﻔﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﺇﻻﹼ ﺃﻥﹼ ﺍﳌﺎﻟﻜﻴّﺔ ﺟﻌﻠﻮﻩ ﻣﻌﺼﻴ ﹰﺔ‬ ‫ﻻﺣﻘ ﹰﺔ ﺑﺎﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ ‪ :‬ﺑﺄﻧّﻪ ﻻ ﺟﺪﻭﻯ ﻣﻨﻪ ﻓﻘﻂ‪.‬‬ ‫ﺍﻟﺜﹼﺎﱐ ‪ :‬ﺍﻋﺘﺒﺎﺭﻩ ﺣﺴﻨ ﹰﺔ ﻭﻫﻮ ﻗﻮﻝ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻭﻗﻮﻝﹲ ﻟﻠﺤﻨﻔﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻷﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻦ ﻏﻔﻠ ٍﺔ ﺧﲑٌ ﻣﻦ ﺍﻟﺼّﻤﺖ ﻭﺇﻥ‬ ‫ﺍﺣﺘﺎﺝ ﺇﱃ ﺍﺳﺘﻐﻔﺎ ﹴﺭ ‪ ،‬ﻷﻥﹼ ﺍﻟﻠﹼﺴﺎﻥ ﺇﺫﺍ ﺃﻟﻒ ﺫﻛﺮﹰﺍ ﻳﻮﺷﻚ ﺃﻥ ﻳﺄﻟﻔﻪ ﺍﻟﻘﻠﺐ ﻓﻴﻮﺍﻓﻘﻪ ﻋﻠﻴﻪ ‪ ،‬ﻭﺗﺮﻙ ﺍ ﻟﻌﻤﻞ ﻟﻠﺨﻮﻑ ﻣﻨﻪ ﻣﻦ‬ ‫ﻣﻜﺎﻳﺪ ﺍﻟﺸّﻴﻄﺎﻥ‪.‬‬ ‫»ﺻﻴﻎ ﺍﻻﺳﺘﻐﻔﺎﺭ«‬ ‫ﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨّﱯّ‬ ‫‪ - ٦‬ﻭﺭﺩ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺼﻴ ﹴﻎ ﻣﺘﻌﺪّﺩ ٍﺓ ‪ ،‬ﻭﺍﳌﺨﺘﺎﺭ ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱّ ﻋﻦ ﺷﺪّﺍﺩ ﺑﻦ ﺃﻭ ﹴ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧّﻪ ﻗﺎﻝ ‪ » :‬ﺳﻴّﺪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻥ ﺗﻘﻮﻝ ‪ :‬ﺍﻟﻠﹼﻬﻢّ ﺃﻧﺖ ﺭﺑّﻲ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺃﻧﺖ ‪ ،‬ﺧﻠﻘﺘﲏ ﻭﺃﻧﺎ ﻋﺒﺪﻙ ‪،‬‬ ‫ﻭﺃﻧﺎ ﻋﻠﻰ ﻋﻬﺪﻙ ﻭﻭﻋﺪﻙ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ‪ ،‬ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮّ ﻣﺎ ﺻﻨﻌﺖ ‪ ،‬ﺃﺑﻮﺀ ﻟﻚ ﺑﻨﻌﻤﺘﻚ ﻋﻠﻲّ ‪ ،‬ﻭﺃﺑﻮﺀ ﺑﺬﻧﱯ ﻓﺎﻏﻔﺮ ﱄ‬

‫ﻓﺈﻧّﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﻮﺏ ﺇﻻﹼ ﺃﻧﺖ « ‪.‬‬ ‫‪ - ٧‬ﻭﻣﻦ ﺃﻓﻀﻞ ﺃﻧﻮﺍﻉ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ ‪ » :‬ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ « ‪.‬‬ ‫ﻭﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻭﻟﻴﺲ ﺍﳊﺼﺮ ﻛﻤﺎ ﺃﻥﹼ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﻭﺑﻌﺾ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲣﺘﺺّ ﺑﺼﻴ ﹴﻎ ﻣﺄﺛﻮﺭ ٍﺓ ﺗﻜﻮﻥ ﺃﻓﻀﻞ ﻣﻦ‬ ‫ﻏﲑﻫﺎ ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘّﻘﻴّﺪ ﺑﺄﻟﻔﺎﻇﻬﺎ ‪ ،‬ﻭﻣﻮﻃﻦ ﺑﻴﺎﻬﻧﺎ ﻏﺎﻟﺒﹰﺎ ﻛﺘﺐ ﺍﻟﺴّﻨّﺔ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺍﻵﺩﺍﺏ ‪ ،‬ﰲ ﺃﺑﻮﺍﺏ ﺍﻟﺪّﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‬ ‫ﻭﺍﻟﺘّﻮﺑﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺻﻴﻎ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﻟﺴّﺎﺑﻘﺔ ﻣﻄﻠﻮﺑ ﹰﺔ ﻓﺈﻥﹼ ﺑﻌﺾ ﺻﻴﻐﻪ ﻣﻨﻬﻲﱞ ﻋﻨﻬﺎ ‪ ،‬ﻓﻔﻲ ﺍﻟﺼّﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬ ‫ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ » :‬ﻻ ﻳﻘﻮﻟﻦّ ﺃﺣﺪﻛﻢ ‪ :‬ﺍﻟﻠﹼﻬﻢّ ﺍﻏﻔﺮ ﱄ ﺇﻥ ﺷﺌﺖ ‪ ،‬ﺍﻟﻠﹼﻬﻢّ ﺍﺭﲪﲏ ﺇﻥ ﺷﺌﺖ ‪،‬‬ ‫ﻟﻴﻌﺰﻡ ﺍﳌﺴﺄﻟﺔ ﻓﺈﻥﹼ ﺍﻟﻠﹼﻪ ﻻ ﻣﺴﺘﻜﺮﻩ ﻟﻪ «‬ ‫»ﺍﺳﺘﻐﻔﺎﺭ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ«‬ ‫‪ - ٨‬ﺍﺳﺘﻐﻔﺎﺭ ﺍﻟﻨّﱯّ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﺟﺐٌ ﻋﻠﻴﻪ ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻓﺎﻋﻠﻢ ﺃﻧّﻪ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﻟﻠﹼﻪ ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ‬ ‫ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ« ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﻔﺴّﺮﻭﻥ ﻭﺟﻮﻫﺎﹰ ﻋﺪﻳﺪ ﹰﺓ ﰲ ﺍﺳﺘﻐﻔﺎﺭﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻬﺎ ‪ :‬ﺃﻧّﻪ‬ ‫ﺐ ‪ ،‬ﻭﺇﻧّﻤﺎ ﻛﺎﻥ ﻟﺘﻌﻠﻴﻢ ﺃﻣّﺘﻪ ‪ ،‬ﻭﺭﺃﻱ ﺍﻟﺴّﺒﻜﻲّ ‪ :‬ﺃﻥﹼ ﺍﺳﺘﻐﻔﺎﺭ‬ ‫ﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺳﻬ ﹴﻮ ﺃﻭ ﻏﻔﻠ ٍﺔ ‪ ،‬ﺃﻭ ﺃﻧّﻪ ﱂ ﻳﻜﻦ ﻋﻦ ﺫﻧ ﹴ‬ ‫ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﳛﺘﻤﻞ ﺇﻻﹼ ﻭﺟﻬﹰﺎ ﻭﺍﺣﺪﹰﺍ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺗﺸﺮﻳﻔﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﺫﻧﺐٌ ‪ ،‬ﻷﻧّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ‪.‬‬ ‫ﻭﻗﺪ ﺛﺒﺖ » ﺃﻧّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺴﺘﻐﻔﺮ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ﺳﺒﻌﲔ ﻣﺮّ ﹰﺓ ‪ ،‬ﻭﻣﺎﺋﺔ ﻣﺮّ ٍﺓ « ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ‬ ‫ﻳﻌﺪّﻭﻥ ﻟﻪ ﰲ ﺍﺠﻤﻟﻠﺲ ﺍﻟﻮﺍﺣﺪ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ ‪:‬‬ ‫» ﺭﺏّ ﺍﻏﻔﺮ ﱄ ﻭﺗﺐ ﻋﻠﻲّ ﺇﻧّﻚ ﺃﻧﺖ ﺍﻟﺘّﻮّﺍﺏ ﺍﻟﻐﻔﻮﺭ ﻣﺎﺋﺔ ﻣﺮّ ٍﺓ « ‪.‬‬ ‫»ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻄﹼﻬﺎﺭﺓ«‬ ‫»ﺃﻭّ ﹰﻻ ‪ -‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻘﺐ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳋﻼﺀ«‬ ‫‪ - ٩‬ﻳﻨﺪﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻌﺪ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ ‪ ،‬ﻭﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳋﻼﺀ‪.‬‬ ‫ﺭﻭﻯ ﺍﻟﺘّﺮﻣﺬﻱّ ﺃﻧّﻪ » ﻛﺎﻥ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﳋﻼﺀ ﻗﺎﻝ ‪ :‬ﻏﻔﺮﺍﻧﻚ « ‪.‬‬ ‫ﻭﻭﺟﻪ ﺳﺆﺍﻝ ﺍﳌﻐﻔﺮﺓ ﻫﻨﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊّ ‪ -‬ﻫﻮ ﺍﻟﻌﺠﺰ ﻋﻦ ﺷﻜﺮ ﺍﻟﻨّﻌﻤﺔ ﰲ ﺗﻴﺴﲑ ﺍﻟﻐﺬﺍﺀ ‪ ،‬ﻭﺇﻳﺼﺎﻝ ﻣﻨﻔﻌﺘﻪ ‪،‬‬ ‫ﻭﺇﺧﺮﺍﺝ ﻓﻀﻠﺘﻪ‪.‬‬ ‫» ﺛﺎﻧﻴﹰﺎ ‪-‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ«‬ ‫‪ - ١٠‬ﻳﺴﻦّ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺿﻤﻦ ﺍﻟﺬﹼﻛﺮ ﺍﻟﻮﺍﺭﺩ ﻋﻨﺪ ﺇﲤﺎﻡ ﺍﻟﻮﺿﻮﺀ ﺭﻭﻯ ﺃﺑﻮ ﺳﻌﻴ ٍﺪ ﺍﳋﺪﺭﻱّ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﻥﹼ ﺭﺳﻮﻝ‬ ‫ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ » :‬ﻣﻦ ﺗﻮ ﺿّﺄ ﻓﻘﺎﻝ ‪ :‬ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﹼﻬﻢّ ‪ ،‬ﻭﲝﻤﺪﻙ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ‪،‬‬ ‫ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ ‪ ،‬ﻛﺘﺐ ﰲ ﺭ ﻕﱟ ‪ ،‬ﰒﹼ ﺟﻌﻞ ﰲ ﻃﺎﺑ ﹴﻊ ‪ ،‬ﻓﻠﻢ ﻳﻜﺴﺮ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ « ﻭﻗﺪ ﻭﺭﺩﺕ ﺻﻴﻎﹲ ﺃﺧﺮﻯ ﺗﺘﻀﻤّﻦ‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻘﺐ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻭﺃﺛﻨﺎﺀﻩ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺳﻨﻦ ﺍﻟﻮﺿﻮﺀ‪.‬‬ ‫»ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ﻭﺍﳋﺮﻭﺝ ﻣﻨﻪ«‬ ‫‪ - ١١‬ﻳﺴﺘﺤﺐّ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ‪ ،‬ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻭﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ﻭﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻣﻨﻪ‪.‬‬ ‫ﳌﺎ ﻭﺭﺩ ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﺖ ‪ » :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﺻﻠﹼﻰ ﻋﻠﻰ‬ ‫ﳏﻤّ ٍﺪ ﻭﺳﻠﹼﻢ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺭﺏّ ﺍﻏﻔﺮ ﱄ ﺫﻧﻮﰊ ‪ ،‬ﻭﺍﻓﺘﺢ ﱄ ﺃﺑﻮﺍﺏ ﺭﲪﺘﻚ ‪ ،‬ﻭﺇﺫﺍ ﺧﺮﺝ ﺻﻠﹼﻰ ﻋﻠﻰ ﳏﻤّ ٍﺪ ﻭﺳﻠﹼﻢ ‪ ،‬ﻭﻗﺎﻝ ‪:‬‬ ‫ﺭﺏّ ﺍﻏﻔﺮ ﱄ ‪ ،‬ﻭﺍﻓﺘﺢ ﱄ ﺃﺑﻮﺍﺏ ﻓﻀﻠﻚ « ﻭﺍﻟﻮﺍﺭﺩ ﰲ ﻛﺘﺐ ﺍﳊﻨﻔﻴّﺔ ﺃﻥﹼ ﺍﳌﺼﻠﹼﻲ ﻳﻘﻮﻝ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ‪ » :‬ﺍﻟﻠﹼﻬﻢّ‬

‫ﺍﻓﺘﺢ ﱄ ﺃﺑﻮﺍﺏ ﺭﲪﺘﻚ « ﻭﻋﻨﺪ ﺧﺮﻭﺟﻪ ‪ » :‬ﺍﻟﻠﹼﻬﻢّ ﺇﻧّﻲ ﺃﺳﺄﻟﻚ ﻣﻦ ﻓﻀﻠﻚ « ‪.‬‬ ‫»ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﺼّﻼﺓ«‬ ‫»ﺃﻭّ ﹰﻻ ‪ -‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻓﺘﺘﺎﺡ ﺍﻟﺼّﻼﺓ«‬ ‫‪ - ١٢‬ﺟﺎﺀ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺑﻌﺾ ﺍﻟﺮّﻭﺍﻳﺎﺕ ﺍﻟﹼﱵ ﻭﺭﺩﺕ ﰲ ﺩﻋﺎﺀ ﺍﻻﻓﺘﺘﺎﺡ ﰲ ﺍﻟﺼّﻼﺓ ‪،‬‬ ‫ﻭﺃﺧﺬ ﺑﺬﻟﻚ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻣﻄﻠﻘﹰﺎ ‪ ،‬ﻭﺍﳊﻨﻔﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺻﻼﺓ ﺍﻟﻠﹼﻴﻞ ‪ ،‬ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺍﻟﺼّﺪّﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ‬ ‫ﺍﻟﻨّﱯّ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ » :‬ﺍﻟﻠﹼﻬﻢّ ﺇﻧّﻲ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻇﻠﻤﹰﺎ ﻛﺜﲑﹰﺍ ‪ ،‬ﻭﻻ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﻮﺏ ﺇﻻﹼ ﺃﻧﺖ ﻓﺎﻏﻔﺮ ﱄ ﻣﻐﻔﺮ ﹰﺓ ﻣﻦ‬ ‫ﻋﻨﺪﻙ ‪ ،‬ﻭﺍﺭﲪﲏ ﺇﻧّﻚ ﺃﻧﺖ ﺍﻟﺘّﻮّﺍﺏ ﺍﻟﺮّﺣﻴﻢ « ‪.‬‬ ‫ﻭﻳﻜﺮﻩ ﺍﻻﻓﺘﺘﺎﺡ ﰲ ﺍﳌﻜﺘﻮﺑﺔ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﳏﻞﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺩﻋﺎﺀ ﺍﻻﻓﺘﺘﺎﺡ ﻳﺬﻛﺮﻩ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺳﻨﻦ ﺍﻟﺼّﻼﺓ ‪ ،‬ﺃﻭ ﰲ‬ ‫ﻛﻴﻔﻴّﺔ ﺍﻟﺼّﻼﺓ‪.‬‬ ‫» ﺛﺎﻧﻴﹰﺎ ‪-‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﺮّﻛﻮﻉ ﻭﺍﻟﺴّﺠﻮﺩ ﻭﺍﳉﻠﻮﺱ ﺑﲔ ﺍﻟﺴّﺠﺪﺗﲔ«‬ ‫‪ ١٣‬ﻳﺴﻦّ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﰲ ﺍﻟﺮّﻛﻮﻉ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻭﺍﳊﻨﺎﺑﻠﺔ‪.‬‬ ‫ﺭﻭﺕ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ‪ » :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻜﺜﺮ ﺃﻥ ﻳﻘﻮﻝ ﰲ ﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ ‪:‬‬ ‫ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﹼﻬﻢّ ﻭﲝﻤﺪﻙ ﺍﻟﻠﹼﻬﻢّ ﺍﻏﻔﺮ ﱄ ﻳﺘﺄﻭّﻝ ﺍﻟﻘﺮﺁﻥ « ‪ ،‬ﺃﻱ ﳛﻘﹼﻖ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻓﺴﺒّﺢ ﲝﻤﺪ ﺭﺑّﻚ ﻭﺍﺳﺘﻐﻔﺮﻩ« »‬ ‫ﻣﺘّﻔﻖٌ ﻋﻠﻴﻪ‪.‬‬ ‫ﺇﻻﹼ ﺃﻥﹼ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﳚﻌﻠﻮﻥ ﺫﻟﻚ ﻟﻠﻤﻨﻔﺮﺩ ‪ ،‬ﻭﻹﻣﺎﻡ ﻗﻮ ﹴﻡ ﳏﺼﻮﺭﻳﻦ ﺭﺿﻮﺍ ﺑﺎﻟﺘّﻄﻮﻳﻞ‪.‬‬ ‫ﻭﻻ ﻳﺄﰐ ﺑﻐﲑ ﺍﻟﺘّﺴﺒﻴﺢ ﰲ ﺍﻟﺮّﻛﻮﻉ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ‪ ،‬ﻭﺍﳌﺎﻟﻜﻴّﺔ ‪ ،‬ﻏﲑ ﺃﻥﹼ ﺍﳊﻨﻔﻴّﺔ ﳚﻴﺰﻭﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﻟﺮّﻓﻊ ﻣﻦ ﺍﻟﺮّﻛﻮﻉ‪.‬‬ ‫‪ - ١٤‬ﻭﰲ ﺍﻟﺴّﺠﻮﺩ ﻳﻨﺪﺏ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻛﺬﻟﻚ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ‪ ،‬ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻭﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﻟﺴّﺎﺑﻖ‪.‬‬ ‫‪ - ١٥‬ﻭﰲ ﺍﳉﻠﻮﺱ ﺑﲔ ﺍﻟﺴّﺠﺪﺗﲔ ﻳﺴﻦّ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ‪ ،‬ﻭﺍﳌﺎﻟﻜﻴّﺔ ‪ ،‬ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝﹲ ﻋﻦ ﺃﲪﺪ ‪،‬‬ ‫ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ ﻣﺎ ﺭﻭﻯ ﺣﺬﻳﻔﺔ « ﺃﻧّﻪ ﺻﻠﹼﻰ ﻣﻊ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻜﺎﻥ ﻳﻘﻮﻝ ﺑﲔ ﺍﻟﺴّﺠﺪﺗﲔ ‪ :‬ﺭﺏّ ﺍﻏﻔﺮ ﱄ‬ ‫‪ ،‬ﺭﺏّ ﺍﻏﻔﺮ ﱄ »‪.‬‬ ‫ﻭﺇﻧّﻤﺎ ﱂ ﳚﺐ ﺍﻻﺳﺘﻐﻔﺎﺭ ‪ ،‬ﻷﻥﹼ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻌﻠﹼﻤﻪ ﺍﳌﺴﻲﺀ ﺻﻼﺗﻪ‪.‬‬ ‫ﻭﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻧّﻪ ﻭﺍﺟﺐٌ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺇﺳﺤﺎﻕ ﻭﺩﺍﻭﺩ ‪ ،‬ﻭﺃﻗﻠﹼﻪ ﻣﺮّ ﹰﺓ ﻭﺍﺣﺪ ﹰﺓ ‪ ،‬ﻭﺃﻗﻞﹼ ﺍﻟﻜﻤﺎﻝ ﺛﻼﺙﹲ ‪ ،‬ﻭﺍﻟﻜﻤﺎﻝ‬ ‫ﻟﻠﻤﻨﻔﺮﺩ ﻣﺎ ﻻ ﳜﺮﺟﻪ ﺇﱃ ﺍﻟﺴّﻬﻮ ‪ ،‬ﻭﺑﺎﻟﻨّﺴﺒﺔ ﻟﻺﻣﺎﻡ ‪ :‬ﻣﺎ ﻻ ﻳﺸﻖّ ﻋﻠﻰ ﺍﳌﺼﻠﹼﲔ‪.‬‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻘﻨﻮﺕ‬ ‫‪ - ١٦‬ﺟﺎﺀ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺃﻟﻔﺎﻅ ﺍﻟﻘﻨﻮﺕ ‪ ،‬ﻗﻨﻮﺕ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﻨﻮﺕ ﻋﻤﺮ ‪ ،‬ﻭﺃﻟﻔﺎﻇﻪ ﻛﺒﻘﻴّﺔ ﺍﻷﻟﻔﺎﻅ‬ ‫ﺍﻟﻮﺍﺭﺩﺓ ‪ ،‬ﻭﱂ ﻧﻘﻒ ﻋﻠﻰ ﺃﻣ ﹴﺮ ﳜﺼّﻪ ‪ ،‬ﺇﻻﹼ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﻔﻴّﺔ ﺑﺄﻥﹼ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻘﻨﻮﺕ ﻋﻨﺪ ﺍﻟﻌﺠﺰ‬ ‫ﻋﻨﻪ‪.‬‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻌﺪ ﺍﻟﺘّﺸﻬّﺪ ﺍﻷﺧﲑ‬ ‫‪ - ١٧‬ﻳﻨﺪﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻌﺪ ﺍﻟﺘّﺸﻬّﺪ ﺍﻷﺧﲑ ‪ ،‬ﻭﺭﺩ ﰲ ﺍﻟﺴّﻨّﺔ « ﺍﻟﻠﹼﻬﻢّ ﺇﻧّﻲ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻇﻠﻤﹰﺎ ﻛﺜﲑﹰﺍ ‪ ،‬ﻭﺇﻧّﻪ ﻻ ﻳﻐﻔﺮ‬ ‫ﺍﻟﺬﹼﻧﻮﺏ ﺇﻻﹼ ﺃﻧﺖ ‪ ،‬ﻓﺎﻏﻔﺮ ﱄ ﻣﻐﻔﺮ ﹰﺓ ﻣﻦ ﻋﻨﺪﻙ ‪ ،‬ﻭﺍﺭﲪﲏ ﺇﻧّﻚ ﺃﻧﺖ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮّﺣﻴﻢ » ﻣﺘّﻔﻖٌ ﻋﻠﻴﻪ‪.‬‬ ‫ﻛﺬﻟﻚ ﻭﺭﺩ « ﺍﻟﻠﹼﻬﻢّ ﺍﻏﻔﺮ ﱄ ﻣﺎ ﻗﺪّﻣﺖ ﻭﻣﺎ ﺃﺧّﺮﺕ ‪ ،‬ﻭﻣﺎ ﺃﺳﺮﺭﺕ ﻭﻣﺎ ﺃﻋﻠﻨﺖ ‪ ،‬ﻭﻣﺎ ﺃﺳﺮﻓﺖ ‪ ،‬ﻭﻣﺎ ﺃﻧﺖ ﺃﻋﻠﻢ ﺑﻪ ﻣﻨّﻲ‬ ‫ﺃﻧﺖ ﺍﳌﻘﺪّﻡ ﻭﺃﻧﺖ ﺍﳌﺆﺧّﺮ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺃﻧﺖ »‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻘﺐ ﺍﻟﺼّﻼﺓ‬

‫‪ - ١٨‬ﻳﺴﻦّ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻘﺐ ﺍﻟﺼّﻼﺓ ﺛﻼﺛﹰﺎ ‪ ،‬ﳌﺎ ﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮ ٍﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ‪ «:‬ﻣﻦ ﻗﺎﻝ ﺃﺳﺘﻐﻔﺮ‬ ‫ﺕ ‪ ،‬ﻏﻔﺮ ﺍﻟﻠﹼﻪ ﺫﻧﻮﺑﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻞ ﺯﺑﺪ ﺍﻟﺒﺤﺮ »‬ ‫ﺍﻟﻠﹼﻪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ‪ ،‬ﺛﻼﺙ ﻣﺮّﺍ ٍ‬ ‫ﻭﻭﺭﺩﺕ ﺭﻭﺍﻳﺎﺕٌ ﺃﺧﺮﻯ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﺬﹼﻛﺮ ﺍﻟﻮﺍﺭﺩ ﻋﻘﺐ ﺍﻟﺼّﻼﺓ ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ « :‬ﻣﻦ‬ ‫ﺕ ﻓﻘﺎﻝ ‪ :‬ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ﻏﻔﺮ‬ ‫ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﺩﺑﺮ ﻛﻞﹼ ﺻﻼ ٍﺓ ﺛﻼﺙ ﻣﺮّﺍ ٍ‬ ‫ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺫﻧﻮﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﺮّ ﻣﻦ ﺍﻟﺰّﺣﻒ »‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ‬ ‫‪ - ١٩‬ﻻ ﺧﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺃﻧّﻪ ﳛﺼﻞ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺣﺪﻩ‪.‬‬ ‫ﻏﲑ ﺃﻥﹼ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻳﻘﺼﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻣﺴﺘﺪﻻًّ ﺑﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ }ﻓﻘﻠﺖ ﺍﺳﺘﻐﻔﺮﻭﺍ ﺭﺑّﻜﻢ ﺇﻧّﻪ ﻛﺎﻥ ﻏﻔﹼﺎﺭﹰﺍ ﻳﺮﺳﻞ‬ ‫ﺍﻟﺴّﻤﺎﺀ ﻋﻠﻴﻜﻢ ﻣﺪﺭﺍﺭﺍﹰ { ﻷﻥﹼ ﺍﻵﻳﺔ ﺩﻟﹼﺖ ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺳﻴﻠﺔﹲ ﻟﻠﺴّﻘﻴﺎ‪.‬‬ ‫ﺑﺪﻟﻴﻞ }ﻳﺮﺳﻞ ﺍﻟﺴّﻤﺎﺀ ﻋﻠﻴﻜﻢ ﻣﺪﺭﺍﺭﹰﺍ { ﻭﱂ ﺗﺰﺩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻐﻔﺎﺭ ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧّﻪ‬ ‫ﺧﺮﺝ ﺇﱃ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﱂ ﻳﺼﻞﹼ ﲜﻤﺎﻋ ٍﺔ ‪ ،‬ﺑﻞ ﺻﻌﺪ ﺍﳌﻨﱪ ‪ ،‬ﻭﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ‪ ،‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻣﺎ ﺍﺳﺘﺴﻘﻴﺖ ﻳﺎ ﺃﻣﲑ‬ ‫ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻟﻘﺪ ﺍﺳﺘﺴﻘﻴﺖ ﲟﺠﺎﺩﻳﺢ ﺍﻟﺴّﻤﺎﺀ ﺍﻟﹼﱵ ﻬﺑﺎ ﻳﺴﺘﻨﺰﻝ ﺍﻟﻐﻴﺚ‪.‬‬ ‫‪ - ٢٠‬ﻭﺑﻘﻴّﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻨﺪﺏ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﺍﳋﻄﺒﺘﲔ ‪ ،‬ﺃﻭ ﺍﳋﻄﺒﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ ،‬ﻳﺴﻦّ ﻋﻨﺪﻫﻢ ﺍﻹﻛﺜﺎﺭ ﻣﻦ‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﳋﻄﺒﺔ ‪ ،‬ﻭﺗﺒﺪّﻝ ﺗﻜﺒﲑﺍﺕ ﺍﻻﻓﺘﺘﺎﺡ ﺍﻟﹼﱵ ﰲ ﺧﻄﺒﱵ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺧﻄﺒﱵ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ‬ ‫‪ ،‬ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻭﺻﻴﻐﺘﻪ ﻛﻤﺎ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻨّﻮﻭﻱّ ﰲ ﳎﻤﻮﻋﻪ ' ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ '‪.‬‬ ‫ﻭﻳﻜﺒّﺮ ﻛﺨﻄﺒﱵ ﺍﻟﻌﻴﺪﻳﻦ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻭﻧﻔﻰ ﺍﳊﻨﻔﻴّﺔ ﺍﻟﺘّﻜﺒﲑ ﻭﱂ ﻳﺘﻌﺮّﺿﻮﺍ ﻟﻼﺳﺘﻐﻔﺎﺭ ﰲ ﺍﳋﻄﺒﺔ‪.‬‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻸﻣﻮﺍﺕ‬ ‫‪ - ٢١‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﺒﺎﺩﺓﹲ ﻗﻮﻟﻴّﺔﹲ ﻳﺼ ﺢّ ﻓﻌﻠﻬﺎ ﻟﻠﻤﻴّﺖ‪.‬‬ ‫ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺴّﻨّﺔ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻸﻣﻮﺍﺕ ‪ ،‬ﻓﻔﻲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻭﺭﺩ ﺍﻟﺪّﻋﺎﺀ ﻟﻠﻤﻴّﺖ ﺑﺎﳌﻐﻔﺮﺓ ‪ ،‬ﻟﻜﻦ ﻻ ﻳﺴﺘﻐﻔﺮ ﻟﺼﱯﱟ‬ ‫ﻭﳓﻮﻩ‪.‬‬ ‫ﻭﺗﻔﺼﻴﻞ ﺃﺣﻜﺎﻣﻪ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪.‬‬ ‫ﲑ ‪ ،‬ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩﻩ‬ ‫ﻭﻋﻘﺐ ﺍﻟﺪّﻓﻦ ﻳﻨﺪﺏ ﺃﻥ ﻳﻘﻒ ﲨﺎﻋﺔﹲ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻠﻤﻴّﺖ ‪ ،‬ﻷﻧّﻪ ﺣﻴﻨﺌﺬٍ ﰲ ﺳﺆﺍﻝ ﻣﻨﻜ ﹴﺮ ﻭﻧﻜ ﹴ‬ ‫ﻋﻦ ﻋﺜﻤﺎﻥ ﻗﺎﻝ ‪ « :‬ﻛﺎﻥ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺩﻓﻦ ﺍﻟﺮّﺟﻞ ﻭﻗﻒ ﻋﻠﻴﻪ ﻭﻗﺎﻝ ‪ :‬ﺍﺳﺘﻐﻔﺮﻭﺍ ﻷﺧﻴﻜﻢ ﻭﺍﺳﺄﻟﻮﺍ ﻟﻪ‬ ‫ﺍﻟﺘّﺜﺒّﺖ ﻓﺈﻧّﻪ ﺍﻵﻥ ﻳﺴﺄﻝ » ﻭﺻﺮّﺡ ﺑﺬﻟﻚ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ‪.‬‬ ‫‪ - ٢٢‬ﻭﻣﻦ ﺁﺩﺍﺏ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ ‪ ،‬ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻷﻫﻠﻬﺎ ﻋﻘﺐ ﺍﻟﺘّﺴﻠﻴﻢ ﻋﻠﻴﻬﻢ ‪،‬‬ ‫ﻭﺍﺳﺘﺤﺴﻦ ﺫﻟﻚ ﺍﳊﻨﺎﺑﻠﺔ‪.‬‬ ‫‪ - ٢٣‬ﻭﻫﺬﺍ ﻛﻠﹼﻪ ﳜﺺّ ﺍﳌﺆﻣﻦ ‪ ،‬ﺃﻣّﺎ ﺍﻟﻜﺎﻓﺮ ﺍﳌﻴّﺖ ﻓﻴﺤﺮﻡ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ ﺑﻨﺺّ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﲨﺎﻉ‪.‬‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻦ ﺍﻟﻐﻴﺒﺔ‬ ‫‪ - ٢٤‬ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺣﻖّ ﺍﻟﹼﺬﻱ ﺍﻏﺘﺎﺏ ‪ ،‬ﻫﻞ ﻳﻠﺰﻣﻪ ﺍﺳﺘﺤﻼﻝ ﻣﻦ ﺍﻏﺘﻴﺐ ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ ‪ ،‬ﺃﻡ ﻳﻜﻔﻴﻪ‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ؟‪.‬‬ ‫ﺍﻷﻭّﻝ ‪ :‬ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﻣﻦ ﺍﻏﺘﻴﺐ ﻓﻴﻜﻔﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ ‪ ،‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ‪ ،‬ﻭﺍﳊﻨﺎﺑﻠﺔ ‪ ،‬ﻭﻗﻮﻝﹲ ﻟﻠﺤﻨﻔﻴّﺔ ‪ ،‬ﻭﻷﻥﹼ ﺇﻋﻼﻣﻪ‬ ‫ﺭﺑّﻤﺎ ﳚﺮّ ﻓﺘﻨﺔﹰ ‪ ،‬ﻭﰲ ﺇﻋﻼﻣﻪ ﺇﺩﺧﺎﻝ ﻏﻢﱟ ﻋﻠﻴﻪ‪.‬‬ ‫ﺲ ﻣﺮﻓﻮﻋﹰﺎ « ﻛﻔﹼﺎﺭﺓ ﻣﻦ ﺍﻏﺘﻴﺐ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻟﻪ »‪.‬‬ ‫ﳌﺎ ﺭﻭﻯ ﺍﳋﻼﹼﻝ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﻧ ﹴ‬

‫ﻓﺈﻥ ﻋﻠﻢ ﻓﻼ ﺑﺪّ ﻣﻦ ﺍﺳﺘﺤﻼﻟﻪ ﻣﻊ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ‪.‬‬ ‫ﺍﻟﺜﹼﺎﱐ ‪ :‬ﻳﻜﻔﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺳﻮﺍﺀٌ ﻋﻠﻢ ﺍﻟﹼﺬﻱ ﺍﻏﺘﻴﺐ ﺃﻡ ﱂ ﻳﻌﻠﻢ ‪ ،‬ﻭﻻ ﳚﺐ ﺍﺳﺘﺤﻼﻟﻪ ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻄﹼﺤﺎﻭﻱّ ﻣﻦ ﺍﳊﻨﻔﻴّﺔ‪.‬‬ ‫ﻭﺍﳌﺎﻟﻜﻴّﺔ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﺑﺪّ ﻣﻦ ﺍﺳﺘﺤﻼﻝ ﺍﳌﻐﺘﺎﺏ ﺇﻥ ﻛﺎﻥ ﻣﻮﺟﻮﺩﹰﺍ ‪ ،‬ﻓﺈﻥ ﱂ ﳚﺪﻩ ‪ ،‬ﺃﻭ ﺃﺣﺪﹰﺍ ﻣﻦ ﻭﺭﺛﺘﻪ ﺍﺳﺘﻐﻔﺮ ﻟﻪ‪.‬‬ ‫ﻭﰲ ﺍﺳﺘﺤﻼﻝ ﺍﻟﻮﺭﺛﺔ ﺧﻼﻑٌ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺬﻛﺮ ﰲ ﺍﻟﺘّﻮﺑﺔ‪.‬‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺆﻣﻨﲔ‬ ‫‪ - ٢٥‬ﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻧّﻪ ﻳﺴﻦّ ﺍﻟﺘّﻌﻤﻴﻢ ﰲ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ‪ ،‬ﳋﱪ « ﻣﺎ ﻣﻦ ﺩﻋﺎ ٍﺀ ﺃﺣﺐّ ﺇﱃ ﺍﻟﻠﹼﻪ‬ ‫ﺗﻌﺎﱃ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ ‪ :‬ﺍﻟﻠﹼﻬﻢّ ﺍﻏﻔﺮ ﻷﻣّﺔ ﳏﻤّ ٍﺪ ﻣﻐﻔﺮ ﹰﺓ ﻋﺎﻣّ ﹰﺔ » ﻭﰲ ﺭﻭﺍﻳ ٍﺔ ﺃﻧّﻪ « ﻗﺎﻡ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﰲ ﺻﻼ ٍﺓ ‪ ،‬ﻭﻗﻤﻨﺎ ﻣﻌﻪ ‪ ،‬ﻓﻘﺎﻝ ﺃﻋﺮﺍﰊﱞ ﻭﻫﻮ ﰲ ﺍﻟﺼّﻼﺓ ‪ :‬ﺍﻟﻠﹼﻬﻢّ ﺍﺭﲪﲏ ﻭﳏﻤّﺪﹰﺍ ‪ ،‬ﻭﻻ ﺗﺮﺣﻢ ﻣﻌﻨﺎ ﺃﺣﺪﹰﺍ ‪ ،‬ﻓﻠﻤّﺎ ﺳﻠﹼﻢ ﺍﻟﻨّﱯّ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻸﻋﺮﺍﰊّ ‪ :‬ﻟﻘﺪ ﺣ ﺠّﺮﺕ ﻭﺍﺳﻌﹰﺎ »‪.‬‬ ‫ﺹ ‪ « :‬ﺍﻟﻠﹼﻬﻢّ ﺇﻧّﻲ ﺃﻋﻮﺫ‬ ‫ﻭﻻ ﺑﺄﺱ ﺃﻥ ﳜﺺّ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﺑﺎﻟﺪّﻋﺎﺀ ‪ ،‬ﳊﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ ‪ ،‬ﻭﺃﻡّ ﺳﻠﻤﺔ ‪ ،‬ﻭﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﹼﺎ ﹴ‬ ‫ﺑﻚ ‪ ،‬ﻭﺃﺳﺄﻟﻚ‬ ‫» ﺇﱁ ﻭﻫﺬﺍ ﳜﺺّ ﻧﻔﺴﻪ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﺫﻟﻚ ﻣﺎ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﻨﻮﺕ ‪ ،‬ﻭﺧﻠﻔﻪ ﻣﻦ ﻳﺆﻣّﻦ ‪ ،‬ﳋﱪ ﺛﻮﺑﺎﻥ « ﻻ ﻳﺆﻡّ ﺭﺟﻞﹲ ﻗﻮﻣﹰﺎ‬ ‫ﻓﻴﺨﺺّ ﻧﻔﺴﻪ ﺑﺪﻋﻮ ٍﺓ ﺩﻭﻬﻧﻢ ‪ ،‬ﻓﺈﻥ ﻓﻌﻞ ﻓﻘﺪ ﺧﺎﻬﻧﻢ »‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻜﺎﻓﺮ‬ ‫‪ - ٢٦‬ﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻜﺎﻓﺮ ﳏﻈﻮﺭٌ ‪ ،‬ﺑﻞ ﺑﺎﻟﻎ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ ‪ :‬ﺇﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻜﺎﻓﺮ ﻳﻘﺘﻀﻲ ﻛﻔﺮ ﻣﻦ‬ ‫ﻓﻌﻠﻪ ‪ ،‬ﻷﻥﹼ ﻓﻴﻪ ﺗﻜﺬﻳﺒﹰﺎ ﻟﻠﻨّﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﺍﻟﹼﱵ ﺗﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ ‪ ،‬ﻭﺃﻥﹼ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻛﻔﺮﻩ‬ ‫ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨّﺎﺭ‪.‬‬ ‫‪ - ٢٧‬ﻭﺃﻣّﺎ ﻣﻦ ﺍﺳﺘﻐﻔﺮ ﻟﻠﻜﺎﻓﺮ ﺍﳊﻲّ ﺭﺟﺎﺀ ﺃﻥ ﻳﺆﻣﻦ ﻓﻴﻐﻔﺮ ﻟﻪ ‪ ،‬ﻓﻘﺪ ﺻﺮّﺡ ﺍﳊﻨﻔﻴّﺔ ﺑﺈﺟﺎﺯﺓ ﺫﻟﻚ ‪ ،‬ﻭﺟﻮّﺯ ﺍﳊﻨﺎﺑﻠﺔ‬ ‫ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳍﺪﺍﻳﺔ ‪ ،‬ﻭﻻ ﻳﺴﺘﺒﻌﺪ ﺫﻟﻚ ﻣﻦ ﻏﲑﻫﻢ ‪ ،‬ﻛﺬﻟﻚ ﺍﺳﺘﻈﻬﺮ ﺑﻌﻀﻬﻢ ﺟﻮﺍﺯ ﺍﻟﺪّﻋﺎﺀ ﻷﻃﻔﺎﻝ ﺍﻟﻜﻔﹼﺎﺭ ﺑﺎﳌﻐﻔﺮﺓ ‪ ،‬ﻷﻥﹼ‬ ‫ﻫﺬﺍ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﺗﻜﻔﲑ ﺍﻟﺬﹼﻧﻮﺏ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‬ ‫‪ - ٢٨‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﺇﻥ ﻛﺎﻥ ﲟﻌﲎ ﺍﻟﺘّﻮﺑﺔ ﻓﺈﻧّﻪ ﻳﺮﺟﻰ ﺃﻥ ﻳﻜﻔﹼﺮ ﺑﻪ ﺍﻟﺬﹼﻧﻮﺏ ﺇﻥ ﺗﻮﺍﻓﺮﺕ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﻟﺘّﻮﺑﺔ ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻠﹼﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ‪} :‬ﻭﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀﹰﺍ ﺃﻭ ﻳﻈﻠﻢ ﻧﻔﺴﻪ ﰒﹼ ﻳﺴﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﳚﺪ ﺍﻟﻠﹼﻪ ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﹰﺎ { ﻭﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺕ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ « :‬ﻣﻦ ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﺩﺑﺮ ﻛﻞﹼ ﺻﻼ ٍﺓ ﺛﻼﺙ ﻣﺮّﺍ ٍ‬ ‫ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ‪ ،‬ﻏﻔﺮ ﻟﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﺮّ ﻣﻦ ﺍﻟﺰّﺣﻒ » ﻭﻗﺪ ﻗﻴﻞ ‪ :‬ﻻ ﺻﻐﲑﺓ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ‪ ،‬ﻭﻻ ﻛﺒﲑﺓ ﻣﻊ‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻓﺎﳌﺮﺍﺩ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻫﻨﺎ ﺍﻟﺘّﻮﺑﺔ‪.‬‬ ‫‪ - ٢٩‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻓﺘﻘﺎﺭ ﻭﺍﻻﻧﻜﺴﺎﺭ ﺩﻭﻥ ﲢﻘﹼﻖ ﺍﻟﺘّﻮﺑﺔ ‪،‬‬ ‫ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺫﻟﻚ ‪ ،‬ﻓﺎﻟﺸّﺎﻓﻌﻴّﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧّﻪ ﻳﻜﻔﹼﺮ ﺍﻟﺼّﻐﺎﺋﺮ ﺩﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ‪ :‬ﺇﻧّﻪ ﺗﻐﻔﺮ‬ ‫ﺑﻪ ﺍﻟﺬﹼﻧﻮﺏ ‪ ،‬ﻭﱂ ﻳﻔﺮّﻗﻮﺍ ﺑﲔ ﺻﻐﲑ ٍﺓ ﻭﻛﺒﲑ ٍﺓ ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺻﺮّﺣﺖ ﺑﻪ ﺑﻌﺾ ﻛﺘﺐ ﺍﳊﻨﻔﻴّﺔ‪.‬‬ ‫ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ « :‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﳑﺤﺎﺓﹲ ﻟﻠﺬﹼﻧﻮﺏ »‪.‬‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﻟﻨّﻮﻡ‬ ‫‪ - ٣٠‬ﻳﺴﺘﺤﺐّ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﻟﻨّﻮﻡ ﻣﻊ ﺑﻌﺾ ﺍﻷﺩﻋﻴﺔ ﺍﻷﺧﺮﻯ ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺧﺎﲤﺔ ﻋﻤﻠﻪ ﺇﺫﺍ ﺭﻓﻌﺖ ﺭﻭﺣﻪ ‪،‬‬ ‫ﺭﻭﻯ ﺍﻟﺘّﺮﻣﺬﻱّ ﻋﻦ ﺃﰊ ﺳﻌﻴ ٍﺪ ‪ « :‬ﻣﻦ ﻗﺎﻝ ﺣﲔ ﻳﺄﻭﻱ ﺇﱃ ﻓﺮﺍﺷﻪ ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ‬

‫ﺕ ﻏﻔﺮ ﺍﻟﻠﹼﻪ ﻟﻪ ﺫﻧﻮﺑﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻞ ﺯﺑﺪ ﺍﻟﺒﺤﺮ »‪.‬‬ ‫ﺇﻟﻴﻪ ﺛﻼﺙ ﻣﺮّﺍ ٍ‬ ‫ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻟﻠﻤﺸﻤّﺖ‬ ‫‪ - ٣١‬ﻳﺴﻦّ ﻟﻠﻌﺎﻃﺲ ﺃﻥ ﻳﺪﻋﻮ ﺑﺎﳌﻐﻔﺮﺓ ﳌﻦ ﴰﹼﺘﻪ ﺑﻘﻮﻟﻪ ‪ ' :‬ﻳﺮﲪﻚ ﺍﻟﻠﹼﻪ ' ﻓﻴﻘﻮﻝ ﻟﻪ ﺍﻟﻌﺎﻃﺲ ‪ ' :‬ﻳﻐﻔﺮ ﺍﻟﻠﹼﻪ ﻟﻨﺎ ﻭﻟﻜﻢ '‬ ‫ﺃﻭ ﻳﻘﻮﻝ ﻟﻪ ‪ ' :‬ﻳﻬﺪﻳﻜﻢ ﺍﻟﻠﹼﻪ ﻭﻳﺼﻠﺢ ﺑﺎﻟﻜﻢ ' ﺃﻭ ﻳﻘﻮﻝ ‪ ' :‬ﻳﺮﲪﻨﺎ ﺍﻟﻠﹼﻪ ﻭﺇﻳّﺎﻛﻢ ﻭﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻟﻜﻢ ' ‪ ،‬ﳌﺎ ﰲ ﺍﳌﻮﻃﹼﺄ ﻋﻦ‬ ‫ﻧﺎﻓ ﹴﻊ ﺃﻥﹼ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﺇﺫﺍ ﻋﻄﺲ ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻳﺮﲪﻚ ﺍﻟﻠﹼﻪ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻳﺮﲪﻨﺎ ﺍﻟﻠﹼﻪ ﻭﺇﻳّﺎﻛﻢ ﻭﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻟﻜﻢ‪.‬‬ ‫ﺍﺧﺘﺘﺎﻡ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‬ ‫ﲑ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ‪،‬‬ ‫‪ - ٣٢‬ﺍﳌﺘﺘﺒّﻊ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺫﻛﺎﺭ ﺍﻟﻨّﺒﻮﻳّﺔ ﳚﺪ ﺍﺧﺘﺘﺎﻡ ﻛﺜ ﹴ‬ ‫ﻓﻘﺪ ﺃﻣﺮ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬ﻓﺴﺒّﺢ ﲝﻤﺪ ﺭﺑّﻚ ﻭﺍﺳﺘﻐﻔﺮﻩ ﺇﻧّﻪ ﻛﺎﻥ‬ ‫ﺗﻮّﺍﺑﹰﺎ{‪.‬‬ ‫‪ - ٣٣‬ﻭﰲ ﺍﺧﺘﺘﺎﻡ ﺍﻟﺼّﻼﺓ ‪ ،‬ﻭﲤﺎﻡ ﺍﻟﻮﺿﻮﺀ ﻳﻨﺪﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻛﻤﺎ ﺗﻘﺪّﻡ‪.‬‬ ‫ﻂ ‪ ،‬ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ‬ ‫‪ - ٣٤‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﻬﻧﺎﻳﺔ ﺍﺠﻤﻟﻠﺲ ﻛﻔﹼﺎﺭﺓﹲ ﳌﺎ ﻳﻘﻊ ﰲ ﺍﺠﻤﻟﻠﺲ ﻣﻦ ﻟﻐ ٍ‬ ‫ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ « :‬ﻣﻦ ﺟﻠﺲ ﳎﻠﺴﹰﺎ ﻓﻜﺜﺮ ﻓﻴﻪ ﻟﻐﻄﻪ ‪ ،‬ﻓﻘﺎﻝ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ ﻣﻦ ﳎﻠﺴﻪ ﺫﻟﻚ ‪:‬‬ ‫ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﹼﻬﻢّ ﻭﲝﻤﺪﻙ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ ‪ ،‬ﺇﻻﹼ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﰲ ﳎﻠﺴﻪ ﺫﻟﻚ »‪.‬‬ ‫‪ - ٣٥‬ﻭﻣﻦ ﺁﻛﺪ ﺃﻭﻗﺎﺕ ﺍﻻﺳﺘﻐﻔﺎﺭ ‪ :‬ﺍﻟﺴّﺤﺮ ‪ -‬ﺁﺧﺮ ﺍﻟﻠﹼﻴﻞ ‪ -‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬ﻭﺑﺎﻷﺳﺤﺎﺭ ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ { ﻭﻟﻠﺨﱪ‬ ‫ﺍﻟﺼّﺤﻴﺢ ‪ « :‬ﻳﻨﺰﻝ ﺭﺑّﻨﺎ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﱃ ﻛﻞﹼ ﻟﻴﻠ ٍﺔ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪّﻧﻴﺎ ﺣﲔ ﻳﺒﻘﻰ ﺛﻠﺚ ﺍﻟﻠﹼﻴﻞ ﺍﻷﺧﲑ ‪ ،‬ﻓﻴﻘﻮﻝ ‪ :‬ﻣﻦ ﻳﺪﻋﻮﱐ‬ ‫ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ ؟ ﻣﻦ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ ؟ ﻣﻦ ﻳﺴﺘﻐﻔﺮﱐ ﻓﺄﻏﻔﺮ ﻟﻪ ؟ "‪- .‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ‪ ٤٥- ١‬ﻛﺎﻣﻠﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ‬ ‫‪(١٠٧٩‬‬ ‫ﻭﺍﻧﻈﺮ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(١٢٠‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٨٩‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ‬ ‫‪ / ١١‬ﺹ ‪ (٦٩٦‬ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٥‬ﺹ ‪ (٤١‬ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ١٣٧‬ﺹ ‪(١٠‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٣٠٠‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٨٩‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪ (٤٥٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٦٦٠‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٩٣٢‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٤٩٣٢‬‬ ‫ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪ (٤٩٣٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٤‬ﺹ‬ ‫‪ (١٠٠١٨‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ (٤١٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪/ ٥‬‬ ‫ﺹ ‪ (١٩٢٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪ (٨٢٠٣‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪٦‬‬ ‫‪ /‬ﺹ ‪ (٣٣١٧‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٣٣٦٠‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ‬ ‫‪ / ٧‬ﺹ ‪ (٤٤٩‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (١٨٠٩‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ‬ ‫‪ / ٨‬ﺹ ‪ (٤١٧١‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪ (٤٩٢٨‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪-‬‬ ‫)ﺝ ‪ / ٨‬ﺹ ‪ (٨٠١٥‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٣٨٣٧‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ‬ ‫ )ﺝ ‪ / ١٠‬ﺹ ‪ (٣٨٤٣‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺑﺎﺯ ‪) -‬ﺝ ‪ / ٢٢‬ﺹ ‪ (١٠٤‬ﻭﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ‪) -‬ﺝ ‪ / ١‬ﺹ‬‫‪ (٢٠٢‬ﻭﺃﺳﺒﺎﺏ ﺍﳌﻐﻔﺮﺓ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣‬ﻭﺃﺳﺒﺎﺏ ﺍﳌﻐﻔﺮﺓ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣‬ﻭﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪) -‬ﺝ ‪ / ١‬ﺹ‬ ‫‪ (٣١٨‬ﻭﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٤٠٢‬ﻭﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٦٨‬‬ ‫ﻭﻏﺬ ﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (٤٠٣‬ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٨٥‬‬

‫ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٥٣٠‬ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٥٠٩‬ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ‬ ‫ﺍﳌﻨﱪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٨٦١‬ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٤٦١١‬ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ‪) -‬ﺝ ‪/ ١‬‬ ‫ﺹ ‪(٤٨٢٤‬‬ ‫‪:‬‬ ‫ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ َﻋ ْﺒ َﺪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ْﺑ َﻦ ﹶﺃﺑﹺﻰ َﻋ ْﻤ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ ﹶﺃﺑَﺎ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﺻْﺒﺖُ ‪ -‬ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ﻟِﻰ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺖ ‪َ -‬ﻭ ُﺭﺑﱠﻤَﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ َ‬ ‫ﺐ ﹶﺫ ْﻧﺒًﺎ ‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺏﱢ ﹶﺃ ﹾﺫَﻧْﺒ ُ‬ ‫ﺏ ﺫﹶﻧْﺒًﺎ ‪َ -‬ﻭ ُﺭﺑﱠﻤَﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹾﺫَﻧ َ‬ ‫ ﻗﹶﺎ ﹶﻝ » ﹺﺇﻥﱠ ﻋَﺒْﺪًﺍ ﹶﺃ ﺻَﺎ َ‬‫ﺐ‬ ‫ﺏ ﺫﹶﻧْﺒًﺎ ﹶﺃ ْﻭ ﹶﺃ ﹾﺫَﻧ َ‬ ‫ﺚ ﻣَﺎ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ‪ ،‬ﹸﺛﻢﱠ ﹶﺃ ﺻَﺎ َ‬ ‫ﺐ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻏ ﹶﻔ ْﺮﺕُ ِﻟ َﻌ ْﺒﺪِﻯ ‪ .‬ﹸﺛﻢﱠ َﻣ ﹶﻜ ﹶ‬ ‫َﺭﺑﱡﻪُ ﹶﺃ َﻋِﻠ َﻢ َﻋ ْﺒﺪِﻯ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑ‪‬ﺎ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱠ ْﻧ َ‬ ‫ﺐ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻏ ﹶﻔ ْﺮﺕُ‬ ‫ﺻ ْﺒﺖُ ‪ -‬ﺁ َﺧ َﺮ ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ُﻩ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ َﻋِﻠ َﻢ َﻋ ْﺒﺪِﻯ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑ‪‬ﺎ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱠ ْﻧ َ‬ ‫ﺖ ‪ -‬ﹶﺃ ْﻭ ﹶﺃ َ‬ ‫ﺫﹶﻧْﺒًﺎ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺏﱢ ﹶﺃ ﹾﺫَﻧ ْﺒ ُ‬ ‫ﺖ ‪ -‬ﺁ َﺧ َﺮ‬ ‫ﺻ ْﺒﺖُ ‪ -‬ﹶﺃ ْﻭ ﹶﺃ ﹾﺫَﻧْﺒ ُ‬ ‫ﺏ ﺫﹶﻧْﺒًﺎ ‪ -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺏﱢ ﹶﺃ َ‬ ‫ﺐ ﺫﹶﻧْﺒًﺎ ‪َ -‬ﻭ ُﺭﺑﱠﻤَﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺻَﺎ َ‬ ‫ﺚ ﻣَﺎ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹸﺛﻢﱠ ﹶﺃ ﹾﺫَﻧ َ‬ ‫ِﻟ َﻌ ْﺒﺪِﻯ ‪ ،‬ﹸﺛﻢﱠ َﻣ ﹶﻜ ﹶ‬ ‫ﻼﺛﹰﺎ ‪ -‬ﹶﻓ ﹾﻠَﻴ ْﻌ َﻤ ﹾﻞ ﻣَﺎ ﺷَﺎ َﺀ « )‪(١‬‬ ‫ﺐ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻏ ﹶﻔ ْﺮﺕُ ِﻟ َﻌ ْﺒﺪِﻯ ‪ -‬ﹶﺛ ﹶ‬ ‫ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ُﻩ ﻟِﻰ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ َﻋِﻠ َﻢ َﻋ ْﺒﺪِﻯ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑ‪‬ﺎ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﱠْﻧ َ‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ( ٧٥٠٧‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٧١٦٢‬‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ٢١‬ﺹ ‪( ٨٩‬‬ ‫ﺼﻴَﺔ ﻓِﻲ ﻣَﺸِﻴﺌﹶﺔ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ َﻋﺬﱠَﺑﻪُ َﻭﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﹶﻏ ﹶﻔ َﺮ ﹶﻟﻪُ ﻣُﻐَﻠﱢﺒًﺎ‬ ‫ﺼﺮّ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﺤﺪِﻳﺚ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤ ِ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ َﺑﻄﱠﺎﻝ ﻓِﻲ ﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﻚ َﻳ ُﺪﻝﹼ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻗﻮْﻟﻪ ‪َ :‬ﻣ ْﻦ‬ ‫ﺴﻨَﺔ ﺍﻟﱠﺘِﻲ ﺟَﺎ َﺀ ﺑﹺﻬَﺎ َﻭ ِﻫ َﻲ ِﺍ ْﻋِﺘﻘﹶﺎﺩﻩ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑ‪‬ﺎ ﺧَﺎِﻟﻘﹰﺎ ُﻳ َﻌﺬﱢﺑ ُﻪ َﻭَﻳ ْﻐﻔِﺮ ﹶﻟﻪُ ﻭَﺍ ْﺳِﺘ ْﻐﻔﹶﺎﺭﻩ ﹺﺇﻳﱠﺎ ُﻩ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺤَ‬ ‫ﺍﹾﻟ َ‬ ‫ﺲ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ‬ ‫ﺴﻨَﺔ ﹶﺃ ْﻋﻈﹶﻢ ِﻣ ْﻦ ﺍﻟﺘﱠ ْﻮﺣِﻴﺪ ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ‪ :‬ﹺﺇﻥﱠ ِﺍ ْﺳِﺘ ْﻐﻔﹶﺎﺭﻩ َﺭﺑّﻪ َﺗ ْﻮﺑَﺔ ِﻣ ْﻨﻪُ ﻗﹸﻠﹾﻨَﺎ ﹶﻟْﻴ َ‬ ‫ﺴَﻨ ِﺔ ﹶﻓﹶﻠﻪُ َﻋﺸْﺮ ﹶﺃ ْﻣﺜﹶﺎﳍﹶﺎ َﻭﻟﹶﺎ َﺣ َ‬ ‫ﺤَ‬ ‫ﺟَﺎ َﺀ ﺑﹺﺎﹾﻟ َ‬ ‫ﺤﺪِﻳﺚ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﺗَﺎﺋِﺐ ِﻣﻤﱠﺎ َﺳﹶﺄ ﹶﻝ ﺍ ﹾﻟ ُﻐ ﹾﻔﺮَﺍﻥ َﻋ ْﻨﻪُ ؛‬ ‫ﺼﺮّ ﻭَﺍﻟﺘﱠﺎﺋِﺐ َﻭﻟﹶﺎ َﺩﻟِﻴﻞ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﹶﺃ ﹾﻛﺜﹶﺮ ِﻣ ْﻦ ﹶﻃﻠﹶﺐ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ ‪َ ،‬ﻭﹶﻗ ْﺪ ﻳَﻄﹾﻠﹸﺒﻬَﺎ ﺍ ﹾﻟ ُﻤ ِ‬ ‫ﻚ ِﺍ ْﻧَﺘﻬَﻰ ‪،‬‬ ‫ﺠﺮﱠ ِﺩ ِﻩ ﻟﹶﺎ ﻳُ ﹾﻔﻬَﻢ ِﻣ ْﻨﻪُ ﹶﺫِﻟ َ‬ ‫ِﻟﹶﺄﻥﱠ َﺣﺪّ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﺍﻟﺮﱡﺟُﻮﻉ َﻋ ْﻦ ﺍﻟﺬﱠﻧْﺐ ﻭَﺍﻟﹾﻌَﺰْﻡ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻌُﻮﺩ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻭَﺍ ﹾﻟﹺﺈ ﹾﻗﻠﹶﺎﻉ َﻋ ْﻨﻪُ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﹺﺑﻤُ َ‬ ‫ﻉ َﻋ ْﻦ ﺍﻟﺬﱠﻧْﺐ ﻟﹶﺎ ﻳُﻔِﻴﺪ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﹶﻏﻴْﺮﻩ ‪ُ :‬ﺷﺮُﻭﻁ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﹶﺛﻠﹶﺎﺛﹶﺔ ‪ :‬ﺍ ﹾﻟﹺﺈ ﹾﻗﻠﹶﺎﻉ ﻭَﺍﻟﻨﱠﺪَﻡ ﻭَﺍ ﹾﻟ َﻌﺰْﻡ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻌُﻮﺩ ‪ ،‬ﻭَﺍﻟﺘﱠﻌْﺒﹺﲑ ﺑﹺﺎﻟﺮﱡﺟُﻮ ﹺ‬ ‫ﺴَﺘ ﹾﻠﺰﹺﻡ‬ ‫َﻣ ْﻌَﻨﻰ ﺍﻟﻨﱠﺪَﻡ َﺑ ﹾﻞ ﻫُ َﻮ ﹺﺇﻟﹶﻰ َﻣ ْﻌﻨَﻰ ﺍ ﹾﻟﹺﺈ ﹾﻗﻠﹶﺎﻉ ﹶﺃ ﹾﻗﺮَﺏ َﻭﻗﹶﺎ ﹶﻝ َﺑﻌْﻀﻬ ْﻢ ‪َ :‬ﻳ ﹾﻜﻔِﻲ ﻓِﻲ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﺗَ ﺤَﻘﱡﻖ ﺍﻟﻨﱠﺪَﻡ َﻋﻠﹶﻰ ُﻭﻗﹸﻮﻋﻪ ِﻣ ْﻨﻪُ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ْ‬ ‫ﺤﺪِﻳﺚ ‪ " :‬ﺍﻟﻨﱠﺪَﻡ َﺗ ْﻮﺑَﺔ " َﻭﻫُ َﻮ‬ ‫ﺻﻠﹶﺎ ِﻥ َﻣ َﻌﻪُ َﻭ ِﻣ ْﻦ ﹸﺛﻢﱠ ﺟَﺎ َﺀ ﺍﹾﻟ َ‬ ‫ﺍ ﹾﻟﹺﺈ ﹾﻗﻠﹶﺎﻉ َﻋ ْﻨﻪُ ﻭَﺍﻟﹾﻌَﺰْﻡ َﻋﻠﹶﻰ َﻋﺪَﻡ ﺍ ﹾﻟ َﻌﻮْﺩ ﻓﹶﻬُﻤَﺎ ﻧَﺎ ِﺷﺌﹶﺎ ِﻥ َﻋ ْﻦ ﺍﻟﻨﱠﺪَﻡ ﻟﹶﺎ ﹶﺃ ْ‬ ‫ﺤﻪُ ﺍﹾﻟ ﺤَﺎﻛِﻢ َﻭﹶﺃﺧْ َﺮ َﺟﻪُ ﺍِﺑْﻦ ﺣِﺒﱠﺎﻥ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺃﹶﻧَﺲ‬ ‫ﺻ ﺤﱠ َ‬ ‫ﺴﻌُﻮﺩ ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍِﺑْﻦ ﻣَﺎ َﺟ ْﻪ َﻭ َ‬ ‫َﺣﺪِﻳﺚ ﺣَﺴَﻦ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻣ ْ‬ ‫ﻚ ﻓِﻲ َﺑﺎﺏ ﺍﻟﺘﱠ ْﻮﺑَﺔ ِﻣ ْﻦ ﹶﺃﻭَﺍﺋِﻞ " ِﻛﺘَﺎﺏ ﺍﻟﺪﱠ َﻋﻮَﺍﺕ " ﻣُﺴْﺘَﻮْﻓﹰﻰ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ ﻓِﻲ‬ ‫ﺤﻪُ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺗﹶﻘﺪﱠ َﻡ ﺍﹾﻟَﺒﺤْﺚ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺻ ﺤﱠ َ‬ ‫َﻭ َ‬ ‫ﺤﺪِﻳﺚ َﻋﻠﹶﻰ َﻋﻈِﻴﻢ ﻓﹶﺎِﺋﺪَﺓ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ َﻭ َﻋﻠﹶﻰ َﻋﻈِﻴﻢ ﹶﻓﻀْﻞ ﺍﻟﻠﱠﻪ َﻭ َﺳﻌَﺔ َﺭ ْﺣﻤَﺘﻪ َﻭ ِﺣﻠﹾﻤﻪ َﻭ ﹶﻛ َﺮ ِﻣ ِﻪ ؛ ﹶﻟ ِﻜﻦﱠ‬ ‫ﺍ ﹾﻟﻤُ ﹾﻔﻬﹺﻢ ‪َ :‬ﻳ ُﺪﻝﹼ ﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﺤﺼُﻞ َﻣ َﻌﻪُ ﺍﻟﻨﱠ َﺪﻡ ﹶﻓﻬُ َﻮ َﺗ ْﺮ َﺟﻤَﺔ‬ ‫ﺻﺮَﺍﺭ َﻭَﻳ ْ‬ ‫ﺤﻞﹼ ﹺﺑ ِﻪ َﻋﻘﹾﺪ ﺍ ﹾﻟﹺﺈ ْ‬ ‫ﺖ َﻣ ْﻌﻨَﺎ ُﻩ ﻓِﻲ ﺍ ﹾﻟ ﹶﻘﻠﹾﺐ ُﻣﻘﹶﺎ ﹺﺭﻧًﺎ ِﻟﻠﱢﺴَﺎ ِﻥ ِﻟَﻴ ْﻨ َ‬ ‫ﻫَﺬﹶﺍ ﺍﻟِﺎ ْﺳِﺘ ْﻐ ﹶﻔﺎﺭ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﹶﺛَﺒ َ‬ ‫ﺸﻬَﺪ ﹶﻟﻪُ َﺣﺪِﻳﺚ ‪ِ :‬ﺧﻴَﺎﺭﻛﹸ ْﻢ ﹸﻛﻞﹼ ﻣُﻔﹾﺘَﻦ َﺗﻮﱠﺍﺏ ‪َ ،‬ﻭ َﻣ ْﻌﻨَﺎﻩُ ﺍﻟﱠﺬِﻱ َﻳَﺘ ﹶﻜﺮﱠﺭ ِﻣ ْﻨﻪُ ﺍﻟﺬﱠﻧْﺐ ﻭَﺍﻟﺘﱠﻮْﺑَﺔ ﹶﻓ ﹸﻜﻠﱠﻤَﺎ َﻭﹶﻗ َﻊ ﻓِﻲ‬ ‫ﻟِﻠﺘﱠ ْﻮَﺑ ِﺔ ‪َ ،‬ﻭَﻳ ْ‬ ‫ﺤﺘَﺎﺝ‬ ‫ﺼﻴَﺔ ‪ ،‬ﹶﻓﻬَﺬﹶﺍ ﺍﻟﱠﺬِﻱ ِﺍ ْﺳِﺘ ْﻐﻔﹶﺎﺭﻩ َﻳ ْ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﺼﺮّ َﻋﻠﹶﻰ ِﺗ ﹾﻠ َ‬ ‫ﺍﻟﺬﱠﻧْﺐ ﻋَﺎ َﺩ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﻟﹶﺎ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳَْﺘﻐْ ِﻔﺮُ ﺍﻟﻠﱠﻪ ﹺﺑِﻠﺴَﺎﹺﻧ ِﻪ َﻭﹶﻗﻠﹾﺒﻪ ُﻣ ِ‬ ‫ﺸﻬَﺪ ﹶﻟﻪُ ﻣَﺎ ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍِﺑْﻦ ﹶﺃﺑﹺﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ َﻣ ْﺮﻓﹸﻮﻋًﺎ " ﺍﻟﺘﱠﺎﺋِﺐ ِﻣ ْﻦ ﺍﻟﺬﱠﻧْﺐ ﹶﻛ َﻤ ْﻦ‬ ‫ﹺﺇﻟﹶﻰ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ‪ .‬ﹸﻗﻠﹾﺖ ‪َ :‬ﻭَﻳ ْ‬ ‫ﺴَﺘ ْﻐﻔِﺮ " ﹺﺇﹶﻟﻰ ﺁﺧِﺮﻩ‬ ‫ﺉ ﹺﺑ َﺮﺑﱢ ِﻪ " ﻭَﺍﻟﺮﱠﺍﺟﹺﺢ ﹶﺃﻥﱠ ﹶﻗﻮْﻟﻪ " ﻭَﺍ ﹾﻟﻤُ ْ‬ ‫ﺴَﺘ ْﻐﻔِﺮ ِﻣ ْﻦ ﺍﻟﺬﱠﻧْﺐ َﻭﻫُ َﻮ ﻣُﻘِﻴﻢ َﻋﹶﻠ ْﻴ ِﻪ ﻛﹶﺎﻟﹾﻤُﺴَْﺘﻬْ ﹺﺰ ﹺ‬ ‫ﻟﹶﺎ ﹶﺫﻧْﺐ ﹶﻟﻪُ ‪ ،‬ﻭَﺍ ﹾﻟﻤُ ْ‬ ‫ﺴﻌُﻮﺩ َﻭ َﺳﻨَﺪﻩ ﺣَﺴَﻦ ‪َ ،‬ﻭ َﺣﺪِﻳﺚ " ِﺧﻴَﺎﺭﻛﹸ ْﻢ ﹸﻛﻞﹼ ﻣُﻔﹾﺘَﻦ َﺗﻮﱠﺍﺏ‬ ‫َﻣ ْﻮﻗﹸﻮﻑ َﻭﹶﺃﻭﱠﻟﻪ ِﻋﻨْﺪ ﺍِﺑْﻦ ﻣَﺎ َﺟ ْﻪ ﻭَﺍﻟﻄﱠَﺒﺮَﺍﹺﻧﻲﱢ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻣ ْ‬ ‫ﺤﺪِﻳﺚ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻌﻮْﺩ ﹺﺇﻟﹶﻰ ﺍﻟﺬﱠﻧْﺐ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﹾﻗﺒَﺢ ِﻣ ْﻦ‬ ‫ﺴﻨَﺪ ﺍ ﹾﻟِﻔ ْﺮ َﺩﻭْﺱ َﻋ ْﻦ َﻋِﻠﻲّ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ ‪َ :‬ﻭﻓﹶﺎِﺋﺪَﺓ ﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫" ﹶﺫ ﹶﻛ َﺮﻩُ ﻓِﻲ ﻣُ ْ‬ ‫ﻑ ﺇﹺﻟﹶﻴْﻬَﺎ‬ ‫ﻑ ﹺﺇﻟﹶﻰ ﻣُﻠﹶﺎَﺑﺴَﺔ ﺍﻟﺬﱠﻧْﺐ َﻧﻘﹾﺾ ﺍﻟﺘﱠ ْﻮﺑَﺔ ؛ ﹶﻟ ِﻜﻦﱠ ﺍ ﹾﻟ َﻌﻮْﺩ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﺃﹶﺣْﺴَﻦ ِﻣ ْﻦ ﺍِﺑْﺘِﺪَﺍﺋِﻬَﺎ ؛ ِﻟﹶﺄﻧﱠﻪُ ِﺍْﻧﻀَﺎ َ‬ ‫ِﺍ ْﺑِﺘﺪَﺍِﺋ ِﻪ ؛ ِﻟﹶﺄﻧﱠﻪُ ِﺍْﻧﻀَﺎ َ‬ ‫ﺤﺪِﻳﺚ ‪ :‬ﹺﺇﻥﱠ‬ ‫ﺐ ِﺳﻮَﺍ ُﻩ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱّ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﻣُﻠﹶﺎ َﺯﻣَﺔ ﺍﻟﻄﱠﻠﹶﺐ ِﻣ ْﻦ ﺍﹾﻟ ﹶﻜ ﹺﺮﱘ ﻭَﺍ ﹾﻟﹺﺈﹾﻟ ﺤَﺎﺡ ﻓِﻲ ﺳُﺆَﺍﻟﻪ ﻭَﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑ ﹺﺑﹶﺄﻧﱠﻪُ ﻟﹶﺎ ﻏﹶﺎﻓِﺮ ﻟِﻠﺬﱠ ْﻧ ﹺ‬

‫ﺖ‬ ‫ﺻﺤﱠ ْ‬ ‫ﺠ ِﻤﻴﻊ َﺗ ْﻮﺑَﺔ ﻭَﺍ ِﺣﺪَﺓ َ‬ ‫ﺏ َﻋ ْﻦ ﺍﹾﻟ َ‬ ‫ﺖ َﺗ ْﻮﺑَﺘﻪ ﹶﺃ ْﻭ ﺗَﺎ َ‬ ‫ﺏ ﻓِﻲ ﹸﻛﻞﹼ َﻣﺮﱠﺓ ﻗﹸﹺﺒﹶﻠ ْ‬ ‫ﺕ ﻣِﺎﺋﹶﺔ َﻣﺮﱠﺓ َﺑ ﹾﻞ ﹶﺃ ﹾﻟﻔﹰﺎ َﻭﹶﺃ ﹾﻛﺜﹶﺮ َﻭﺗَﺎ َ‬ ‫ﺍﻟ ﱡﺬﻧُﻮﺏ َﻭﹶﻟ ْﻮ َﺗ ﹶﻜﺮﱠ َﺭ ْ‬ ‫َﺗ ْﻮﺑَﺘﻪ ‪َ ،‬ﻭﹶﻗﻮْﻟﻪ ‪ِ " :‬ﺍ ْﻋ َﻤ ﹾﻞ ﻣَﺎ ِﺷﺌﹾﺖ " َﻣ ْﻌﻨَﺎ ُﻩ ﻣَﺎ ُﺩﻣْﺖ ُﺗ ﹾﺬﻧﹺﺐ ﹶﻓَﺘﺘُﻮﺏ ﹶﻏ ﹶﻔﺮْﺕ ﻟﹶﻚ ‪َ ،‬ﻭ ﹶﺫ ﹶﻛ َﺮ ﻓِﻲ " ِﻛﺘَﺎﺏ ﺍ ﹾﻟﹶﺄ ﹾﺫﻛﹶﺎﺭ " َﻋ ْﻦ‬ ‫ﺍﻟﺮﱠﺑﹺﻴﻊ ﺑْﻦ َﺧ ْﻴﹶﺜ ﹴﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻟﹶﺎ َﺗ ﹸﻘ ﹾﻞ ‪ :‬ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ َﻭﹶﺃﺗُﻮﺏ ﹺﺇﹶﻟ ْﻴ ِﻪ ﹶﻓَﻴﻜﹸﻮﻥ ﺫﹶﻧْﺒًﺎ َﻭ ﹶﻛ ِﺬﺑًﺎ ﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﺗ ﹾﻔﻌَﻞ َﺑ ﹾﻞ ﹸﻗ ﹾﻞ ‪ :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ِﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ‬ ‫ﺴ ِﻤﻴَﺘﻪ ﹶﻛ ِﺬﺑًﺎ ﹶﻓﻠﹶﺎ ﻳُﻮَﺍﻓﹶﻖ َﻋﹶﻠ ْﻴ ِﻪ ؛ ِﻟﹶﺄﻥﱠ َﻣ ْﻌﻨَﻰ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ‬ ‫ﺐ َﻋﹶﻠﻲﱠ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱّ ﻫَﺬﹶﺍ ﺣَﺴَﻦ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﹶﻛﺮَﺍ ِﻫﻴَﺔ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ َﻭَﺗ ْ‬ ‫َﻭُﺗ ْ‬ ‫ﻆ ‪َ :‬ﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ‬ ‫ﺴﻌُﻮﺩ ﹺﺑﹶﻠ ﹾﻔ ِ‬ ‫ﺲ ﻫَﺬﹶﺍ ﹶﻛ ِﺬﺑًﺎ ‪ ،‬ﻗﹶﺎ ﹶﻝ َﻭَﻳ ﹾﻜﻔِﻲ ﻓِﻲ َﺭﺩّﻩ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻣ ْ‬ ‫ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻃﻠﹸﺐ َﻣ ْﻐ ِﻔﺮَﺗﻪ َﻭﹶﻟْﻴ َ‬ ‫ﺤﻪُ‬ ‫ﺻ ﺤﱠ َ‬ ‫ﺕ ﺫﹸﻧُﻮﺑﻪ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﹶﻓﺮﱠ ِﻣ ْﻦ ﺍﻟﺰﱠﺣْﻒ ‪ ،‬ﹶﺃ ْﺧ َﺮ َﺟﻪُ ﺃﹶﺑُﻮ ﺩَﺍﻭُ َﺩ ﻭَﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱّ َﻭ َ‬ ‫ﺤﻲّ ﺍ ﹾﻟﹶﻘﻴﱡﻮﻡ َﻭﹶﺃﺗُﻮﺏ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻏﹸ ِﻔ َﺮ ْ‬ ‫ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﻫُ َﻮ ﺍﹾﻟ َ‬ ‫ﺤﻲّ ﺍ ﹾﻟ ﹶﻘﻴﱡﻮﻡ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﹶﺃﺗُﻮﺏ ﹺﺇﹶﻟ ْﻴ ِﻪ ﹶﻓﻬُ َﻮ ﺍﻟﱠﺬِﻱ َﻋﻨَﻰ ﺍﻟﺮﱠﺑﹺﻴﻊ‬ ‫ﺍﹾﻟ ﺤَﺎﻛِﻢ ‪ .‬ﹸﻗﻠﹾﺖ ‪ :‬ﻫَﺬﹶﺍ ﻓِﻲ ﹶﻟﻔﹾﻆ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﻫُ َﻮ ﺍﹾﻟ َ‬ ‫ﺴﻌُﻮﺩ‬ ‫ﺚ ﺍِﺑْﻦ َﻣ ْ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ﺇﹺﺫﹶﺍ ﻗﹶﺎﹶﻟﻪُ َﻭﹶﻟ ْﻢ َﻳ ﹾﻔﻌَﻞ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ‪َ ،‬ﻭﻓِﻲ ﺍﻟِﺎ ْﺳِﺘ ْﺪﻟﹶﺎﻝ ﻟِﻠﺮﱠﺩﱢ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺑ َ‬ ‫َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠﻪ ﹶﺃﻧﱠﻪُ ﹶﻛﺬِﺏ َﻭﻫُ َﻮ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺠﻤُﻮﻉ ﺍﻟﻠﱠ ﹾﻔ ﹶﻈ ْﻴ ﹺﻦ‬ ‫ﺼ َﺪ َﻣ ْ‬ ‫ﺤَﺘﻤِﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍﻟﺮﱠﺑﹺﻴﻊ ﹶﻗ َ‬ ‫ﺠﻮَﺍ ﹺﺯ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ِﻣ ْﻨﻪُ ﻣَﺎ ﺇﹺﺫﹶﺍ ﻗﹶﺎﹶﻟﻬَﺎ َﻭﹶﻓ َﻌ ﹶﻞ ُﺷﺮُﻭﻁ ﺍﻟﺘﱠ ْﻮﺑَﺔ ‪َ ،‬ﻭَﻳ ْ‬ ‫َﻧﻈﹶﺮ ِﻟ َ‬ ‫ﺤﹶﻠﹺﺒﻴﱠﺎﺕ ﻟِﻠﺴﱡْﺒ ِﻜﻲّ ﺍﻟﹾﻜﹶﺒﹺﲑ ‪ :‬ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﹶﻃﻠﹶﺐ‬ ‫ﺼ ﺢّ ﹶﻛﻠﹶﺎﻣﻪ ﻛﹸﻠﹼﻪ َﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ْﻋﻠﹶﻢ ‪َ .‬ﻭ َﺭﹶﺃﻳْﺖ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﻟﹶﺎ ُﺧﺼُﻮﺹ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﹶﻓَﻴ ِ‬ ‫ﺨﻴْﺮ ‪ ،‬ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ‬ ‫ﺐ ﹶﺃ ْﻭ ﺑﹺﻬﹺﻤَﺎ ‪ ،‬ﻓﹶﺎ ﹾﻟﹶﺄﻭﱠﻝ ﻓِﻴ ِﻪ َﻧﻔﹾﻊ ؛ ِﻟﹶﺄﻧﱠﻪُ َﺧﻴْﺮ ِﻣ ْﻦ ﺍﻟﺴﱡﻜﹸﻮﺕ ؛ َﻭِﻟﹶﺄﻧﱠﻪُ َﻳ ْﻌﺘَﺎﺩ ﹶﻗﻮْﻝ ﺍﹾﻟ َ‬ ‫ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ ﹺﺇﻣﱠﺎ ﺑﹺﺎﻟﻠﱢﺴَﺎ ِﻥ ﹶﺃ ْﻭ ﺑﹺﺎ ﹾﻟ ﹶﻘ ﹾﻠ ﹺ‬ ‫ﺼﺮّ َﻳ ﹾﻄﻠﹸﺐ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ‬ ‫ﻧَﺎﻓِﻊ ﺟﹺﺪ‪‬ﺍ ‪ ،‬ﻭَﺍﻟﺜﱠﺎﻟِﺚ ﹶﺃ ْﺑﻠﹶﻎ ﻣِﻨْﻬُﻤَﺎ ﻟﹶﻜِﻨﱠﻬُﻤَﺎ ﻟﹶﺎ ُﻳ َﻤ ﺤﱢﺼَﺎ ِﻥ ﺍﻟﺬﱠﻧْﺐ َﺣﺘﱠﻰ ﺗُﻮﺟَﺪ ﺍﻟﺘﱠ ْﻮﺑَﺔ ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻌﺎ ﺻِﻲ ﺍ ﹾﻟ ُﻤ ِ‬ ‫ﻚ ُﻭﺟُﻮﺩ ﺍﻟﺘﱠ ْﻮﺑَﺔ ِﻣ ْﻨﻪُ ‪ ،‬ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ ‪َ :‬ﻭﹶﺍﻟﱠﺬِﻱ ﹶﺫ ﹶﻛﺮْﺗﻪ ِﻣ ْﻦ ﹶﺃﻥﱠ َﻣ ْﻌﻨَﻰ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﻫُ َﻮ ﹶﻏﻴْﺮ َﻣ ْﻌﻨَﻰ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﻫُ َﻮ‬ ‫ﺴَﺘ ﹾﻠﺰﹺﻡ ﹶﺫِﻟ َ‬ ‫َﻭﻟﹶﺎ َﻳ ْ‬ ‫ﻚ ﻣُ ْﻌَﺘ ﹶﻘ َﺪﻩُ ﹶﻓﻬُ َﻮ‬ ‫ﺐ ِﻋﻨْﺪ ﻛﹶﺜِﲑ ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺱ ﹶﺃﻥﱠ ﹶﻟﻔﹾﻆ ﹶﺃﺳَْﺘﻐْ ِﻔﺮُ ﺍﻟﻠﱠﻪ َﻣ ْﻌَﻨﺎ ُﻩ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﹶﻓ َﻤ ْﻦ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺤﺴَﺐ َﻭ ﺿْﻊ ﺍﻟﻠﱠﻔﹾﻆ ؛ ﹶﻟ ِﻜﻨﱠﻪُ ﹶﻏﹶﻠ َ‬ ‫ﹺﺑ َ‬ ‫ﻳُﺮﹺﻳﺪ ﺍﻟﺘﱠ ﹺﻮﻳَﺔ ﻟﹶﺎ َﻣ ﺤَﺎﻟﹶﺔ ‪ ،‬ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ‪َ :‬ﻭ ﹶﺫ ﹶﻛ َﺮ َﺑﻌْﺾ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ﹶﺃﻥﱠ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﻟﹶﺎ َﺗِﺘﻢﱡ ﹺﺇﻟﱠﺎ ﺑﹺﺎﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ) َﻭﹶﺃ ﹾﻥ ِﺍﺳَْﺘﻐِْﻔﺮُﻭﺍ َﺭﺑّ ﹸﻜ ْﻢ‬ ‫ﺸَﺘ َﺮﻁﹸ ‪.‬‬ ‫ﺸﻬُﻮﺭ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﻳُ ْ‬ ‫ﹸﺛﻢﱠ ﺗُﻮﺑُﻮﺍ ﹺﺇﹶﻟ ْﻴ ِﻪ ( ﻭَﺍ ﹾﻟ َﻤ ْ‬ ‫‪.‬‬ ‫ﺴِﻠ ﹴﻢ َﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻭَﺍﻟﱠﺬِﻯ َﻧ ﹾﻔﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻟ ْﻮ ﹶﻟ ْﻢ ﺗُ ﹾﺬﹺﻧﺒُﻮﺍ‬ ‫ﺢ ﻣُ ْ‬ ‫ﺻ ﺤِﻴ ﹺ‬ ‫َﻭﻓِﻲ َ‬ ‫ﺴَﺘ ْﻐ ِﻔﺮُﻭ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﹶﻓَﻴﻐْ ِﻔﺮُ ﹶﻟ ُﻬ ْﻢ «)‪.(١‬‬ ‫ﺐ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ َﻭﹶﻟ ﺠَﺎ َﺀ ﹺﺑ ﹶﻘ ْﻮ ﹴﻡ ُﻳ ﹾﺬﹺﻧﺒُﻮ ﹶﻥ ﹶﻓَﻴ ْ‬ ‫ﹶﻟ ﹶﺬ َﻫ َ‬ ‫ﺻﺮﱠ َﻣ ﹺﻦ ﺍ ْﺳَﺘ ْﻐﹶﻔ َﺮ َﻭﹺﺇ ﹾﻥ ﻋَﺎ َﺩ ﻓِﻰ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ‬ ‫ﺚ » ﻣَﺎ ﹶﺃ َ‬ ‫َﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎ ﹸﻝ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﻫُ َﻮ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻛﻤَﺎ ﺟَﺎ َﺀ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﲔ َﻣﺮﱠ ﹰﺓ «)‪.(٢‬‬ ‫َﺳ ْﺒ ِﻌ َ‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٧١٤١‬‬ ‫ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٥١‬‬ ‫ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺑﺎﺏ ﺍﻟﺮﺟﺎﺀ ﺫﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻫﻲ ﻛﺜﲑﺓ ﺟﺪﺍ ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺭﺣﻢ‬ ‫ﺑﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻟﻮﺍﻟﺪﺓ ﺑﻮﻟﺪﻫﺎ‪ ،‬ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻗﺼﺔ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺍﻟﺴﱯ ﻓﺮﺃﺕ ﺻﺒﻴﺎ ﻓﺄﺧﺬﺗﻪ ﻭﺃﻟﺼﻘﺘﻪ ﻋﻠﻰ‬ ‫ﺻﺪﺭﻫﺎ ﻭﺃﺭﺿﻌﺘﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﺗﺮﻭﻥ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻃﺎﺭﺣﺔ ﻭﻟﺪﻫﺎ ﰲ ﺍﻟﻨﺎﺭ ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻗﺎﻝ‪ :‬ﻓﺎﷲ ﺃﺭﺣﻢ ﺑﻌﺒﺎﺩﻩ ﻣﻦ ﻫﺬﻩ ﺑﻮﻟﺪﻫﺎ ﻭﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﺭﲪﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪.‬‬ ‫ﻭﺁﻳﺎﺕ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪ :‬ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺗﺘﺮﻯ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺃﻋﻈﻤﻬﺎ ﻧﻌﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺿﻞ ﻋﻦ ﺍﻹﺳﻼﻡ ﺃﳑﺎ‪،‬‬ ‫ﻭﻫﺪﻯ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻟﺬﻟﻚ ﻭﻫﻲ ﺃﻛﱪ ﺍﻟﻨﻌﻢ ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﷲ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﺇﱃ ﺍﳋﻠﻖ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ﻟﺌﻼ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﺣﺠﺔ ﺑﻌﺪ ﺍﻟﺮﺳﻞ ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻓﻴﻬﺎ ﺃﻥ ﺭﲪﺔ ﺍﷲ ﺳﺒﻘﺖ ﻏﻀﺒﻪ‪ ،‬ﻭﳍﺬﺍ ﻳﻌﺮﺽ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﺍﳌﺬﻧﺒﲔ ﺃﻥ‬ ‫ﻳﺴﺘﻐﻔﺮﻭﺍ ﺭﻬﺑﻢ‪ ،‬ﺣﱴ ﻳﻐﻔﺮ ﳍﻢ ﻭﻟﻮ ﺷﺎﺀ ﻷﻫﻠﻜﻬﻢ ﻭﱂ ﻳﺮﻏﺒﻬﻢ ﰲ ﺍﻟﺘﻮﺑﺔ ‪.‬‬

‫ﺴﻤ‪‬ﻰ ﻭﳍﺬﺍ ﻗﺎﻝ ﰲ ﺍﳊﺪﻳﺚ‬ ‫ﺴﺒُﻮﺍ ﻣَﺎ َﺗ َﺮ َﻙ َﻋﻠﹶﻰ ﻇﹶﻬْﺮﹺﻫَﺎ ﻣِﻦ ﺩَﺍﺑﱠ ٍﺔ ﻭَﻟﹶﻜِﻦ ﻳُ َﺆﺧﱢﺮُﻫُ ْﻢ ﹺﺇﻟﹶﻰ ﹶﺃ َﺟ ﹴﻞ ﻣﱡ َ‬ ‫ﺱ ﹺﺑﻤَﺎ ﹶﻛ َ‬ ‫ﷲ ﺍﻟﻨﱠﺎ َ‬ ‫َﻭﹶﻟ ْﻮ ﻳُﺆَﺍ ِﺧﺬﹸ ﺍ ُ‬ ‫ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﺍﷲ ﺑﻜﻢ‪ ،‬ﻭﳉﺎﺀ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ ﻓﻴﺴﺘﻐﻔﺮﻭﻥ ﺍﷲ ﻓﻴﻐﻔﺮ ﳍﻢ ‪.‬‬ ‫ﻭﻫﺬﺍ ﺗﺮﻏﻴﺐ ﰲ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺫﻧﺐ‪ ،‬ﻓﻠﻴﺴﺘﻐﻔﺮ ﺍﷲ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻨﻴﺔ ﺻﺎﺩﻗﺔ ﻭﻗﻠﺐ ﻣﻮﻗﻦ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ‬ ‫ﷲ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﷲ ﹺﺇﻥﱠ ﺍ َ‬ ‫ﺴ ﹺﻬﻢْ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍ ِ‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﻟﻪ‪ } ،‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ‬ ‫ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ ﺍﻟﺮﱠﺣِﻴ ُﻢ { ‪.‬‬ ‫ﺿﹶﻠ ﹾﻠ َﻦ ﻛﹶﺜِﲑًﺍ‬ ‫ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺗﻼ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻷﺻﻨﺎﻡ‪َ } :‬ﺭﺏﱢ ﹺﺇﻧﱠ ُﻬﻦﱠ ﹶﺃ ْ‬ ‫ﻚ ﻏﹶﻔﹸﻮﺭٌ ﺭﱠﺣِﻴﻢٌ { ﻭﻗﻮﻝ ﻋﻴﺴﻰ‪ } :‬ﺇﹺﻥ ُﺗَﻌﺬﱢْﺑ ُﻬ ْﻢ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ِﻋﺒَﺎﺩُ َﻙ ﻭَﺇﹺﻥ َﺗ ْﻐ ِﻔ ْﺮ‬ ‫ﺱ ﻓﹶﻤَﻦ ﺗَﺒﹺﻌَﻨﹺﻲ ﹶﻓﹺﺈﻧﱠﻪُ ِﻣﻨﱢﻲ َﻭ َﻣ ْﻦ َﻋﺼَﺎﻧﹺﻲ ﹶﻓﹺﺈﻧﱠ َ‬ ‫ﻣﱢ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺤﻜِﻴ ُﻢ {‪ ،‬ﺭﻓﻊ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻳﻪ ﻭﺑﻜﻰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏ ﺃﻣﱵ ﺃﻣﱵ ﻓﻘﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﺖ ﺍ ﹾﻟ َﻌﺰﹺﻳ ُﺰ ﺍﹾﻟ َ‬ ‫ﻚ ﺃﹶﻧ َ‬ ‫ﹶﻟ ُﻬ ْﻢ ﹶﻓﹺﺈﻧﱠ َ‬ ‫ﻭﺗﻌﺎﱃ ﳉﱪﻳﻞ‪ :‬ﺍﺫﻫﺐ ﺇﱃ ﳏﻤﺪ ﻓﻘﻞ ﺇﻧﺎ ﺳﻨﺮﺿﻴﻚ ﰲ ﺃﻣﺘﻚ ﻭﻻ ﻧﺴﻮﺅﻙ ‪.‬‬ ‫ﻭﻗﺪ ﺃﺭﺿﺎﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺃﻣﺘﻪ‪ ،‬ﺑﺄﻥ ﺟﻌﻞ ﳍﺬﻩ ﺍﻷﻣﺔ ﺃﺟﺮﻫﺎ ﻣﻀﺎﻋﻔﺎ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ‬ ‫ﺍﻷﻣﺔ ﻣﻊ ﻣﻦ ﺳﺒﻘﻬﺎ ﻛﻤﺜﻞ ﺭﺟﻞ ﺍﺳﺘﺄﺟﺮ ﺃﺟﺮﺍﺀ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺇﱃ ﺍﻟﻈﻬﺮ ﻓﺄﻋﻄﺎﻫﻢ ﻋﻠﻰ ﺩﻳﻨﺎﺭ ﺩﻳﻨﺎﺭ‪ ،‬ﻭﺍﺳﺘﺄﺟﺮ ﺃﺟﺮﺍﺀ‬ ‫ﻣﻦ ﺍﻟﻈﻬﺮ ﺇﱃ ﺍﻟﻌﺼﺮ ﻭﺃﻋﻄﺎﻫﻢ ﻋﻠﻰ ﺩﻳﻨﺎﺭ ﺩﻳﻨﺎﺭ ﻭﺍﺳﺘﺄﺟﺮ ﺃﺟﺮﺍﺀ ﻣﻦ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻟﻐﺮﻭﺏ ﻭﺃﻋﻄﺎﻫﻢ ﻋﻠﻰ ﺩﻳﻨﺎﺭﻳﻦ‬ ‫ﺩﻳﻨﺎﺭﻳﻦ‪ ،‬ﻓﺎﺣﺘﺞ ﺍﻷﻭﻟﻮﻥ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ ﺗﻌﻄﻴﻨﺎ ﻋﻠﻰ ﺩﻳﻨﺎﺭ ﺩﻳﻨﺎﺭ ﻭﳓﻦ ﺃﻛﺜﺮ ﻣﻨﻬﻢ ﻋﻤﻼ ﻭﺗﻌﻄﻲ ﻫﺆﻻﺀ ﻋﻠﻰ ﺩﻳﻨﺎﺭﻳﻦ‬ ‫ﺩﻳﻨﺎﺭﻳﻦ ﻓﻘﺎﻝ ﳍﻢ ﺍﻟﺬﻱ ﺍﺳﺘﺄﺟﺮﻫﻢ ﻫﻞ ﻇﻠﻤﺘﻜﻢ ﺷﻴﺌﺎ ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ‪.‬‬ ‫ﺇﺫﺍ ﻻ ﻟﻮﻡ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﻓﻔﻀﻞ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﻛﺜﲑ ‪.‬‬ ‫ﻭﻗﺪ ﺃﺭﺿﺎﻩ ﺍﷲ ﰲ ﺃﻣﺘﻪ ﻭﷲ ﺍﳊﻤﺪ ﻣﻦ ﻋﺪﺓ ﻭﺟﻮﻩ ﻣﻨﻬﺎ ﻛﺜﺮﺓ ﺍﻷﺟﺮ‪ ،‬ﻭﺃﻬﻧﻢ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺃﻬﻧﺎ‬ ‫ﻓﻀﻠﺖ ﺑﻔﻀﺎﺋﻞ ﻛﺜﲑﺓ ﻣﺜﻞ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :‬ﺃﻋﻄﻴﺖ ﲬﺴﺎ ﱂ ﻳﻌﻄﻬﻦ ﺃﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻲ‪ :‬ﻧﺼﺮﺕ‬ ‫ﺑﺎﻟﺮﻋﺐ ﻣﺴﲑﺓ ﺷﻬﺮ‪ ،‬ﻭﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ‪ ،‬ﻭﺃﺣﻠﺖ ﱄ ﺍﻟﻐﻨﺎﺋﻢ ﻭﱂ ﲢﻞ ﻷﺣﺪ ﻗﺒﻠﻲ ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻟﻪ ﻭﻷﻣﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻛﻠﻬﺎ ﺃﺣﺎﺩﻳﺚ ﺭﺟﺎﺀ‪ ،‬ﲢﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺃﻥ ﻳﻌﻤﻞ‬ ‫ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﺮﺟﻮ ﺑﺬﻟﻚ ﺛﻮﺍﺏ ﺍﷲ ﻭﻣﻐﻔﺮﺗﻪ‬ ‫)‪ - (٢‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ)‪ ( ١٥١٦‬ﻭﻓﻴﻪ ﺿﻌﻒ‬ ‫ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٤٣٩‬‬ ‫ﻗﹶﺎ ﹶﻝ ﺻَﺎ ِﺣﺐُ َﻋ ْﻮ ِﻥ ﺍ ﹾﻟ َﻤ ْﻌﺒُﻮ ِﺩ ‪:‬‬ ‫ﺼﻴَﺔ‬ ‫ﻱ ﻣَﺎ ﺩَﺍ َﻡ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﺻﺮﱠ ( ‪ :‬ﻣَﺎ ﻧَﺎِﻓﻴَﺔ ‪ ،‬ﹶﺃ ْ‬ ‫) ﻣَﺎ ﹶﺃ َ‬ ‫ﻱ ِﻣ ْﻦ ﹸﻛﻞﱢ َﺳﻴﱢﹶﺌٍﺔ‬ ‫) َﻣ ْﻦ ِﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ ( ‪ :‬ﹶﺃ ْ‬ ‫ﻚ ﺍﻟﺬﱠﻧْﺐ ﹶﺃ ْﻭ ﻏﹶﻴْﺮﻩ‬ ‫ﻱ َﻭﹶﻟ ْﻮ َﺭ َﺟ َﻊ ﹺﺇﻟﹶﻰ ﹶﺫِﻟ َ‬ ‫) َﻭﹺﺇ ﹾﻥ ﻋَﺎ َﺩ ( ‪ :‬ﹶﺃ ْ‬ ‫) ﻓِﻲ ﺍ ﹾﻟَﻴﻮْﻡ ( ‪ :‬ﹶﺃ ْﻭ ﺍﻟﻠﱠﻴْﻠﹶﺔ‬ ‫ﲔ َﻣﺮﱠﺓ (‪ :‬ﻇﹶﺎ ِﻫﺮُﻩُ ﺍﻟﺘﱠ ﹾﻜِﺜﲑُ ﻭَﺍﻟﺘﱠﻜﹾﺮﹺﻳﺮُ ‪.‬‬ ‫) َﺳ ْﺒ ِﻌ َ‬ ‫ﺻﺮَﺍﺭ َﻋﻠﹶﻰ ﺍﻟﺬﱠﻧْﺐ ﹺﺇ ﹾﻛﺜﹶﺎ ُﺭ ُﻩ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ‬ ‫ﺐ ﻭَﺍﹾﻟﹺﺈ ْ‬ ‫ﺴَﺘ ْﻐِﻔ ْﺮ َﻭﹶﻟ ْﻢ َﻳ ْﻨ َﺪ ْﻡ َﻋﻠﹶﻰ ﺍﻟﺬﱠْﻧ ﹺ‬ ‫ﺼﺮﱡ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ‪ :‬ﺍ ﹾﻟ ُﻤ ِ‬ ‫ﺝ َﻋ ْﻦ ﹶﻛﻮْﻧﻪ‬ ‫ﻚ َﺧ َﺮ َ‬ ‫ﺼﻴَﺔ ﹸﺛﻢﱠ ِﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ ﹶﻓَﻨ ِﺪ َﻡ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺼﻴَﺔ ‪َ ،‬ﻳ ْﻌﻨﹺﻲ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻣ ْﻌ ِ‬ ‫ﺻﺮَﺍﺭ ﺍﻟﺜﱠﺒَﺎﺕ ﻭَﺍﻟﺪﱠﻭَﺍﻡ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﺍ ﹾﻟ َﻤﻠﹶﻚ ‪ :‬ﺍ ﹾﻟﹺﺈ ْ‬ ‫ﻣُﺼِﺮ‪‬ﺍ ‪ .‬ﹶﺫ ﹶﻛ َﺮﻩُ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎﺓ‬

‫ﺿ ٌﻊ ﺁ َﺧﺮُ)‪(١‬‬ ‫ﺴﻂﹸ ﻫَﺬﹶﺍ ﹶﻟﻪُ َﻣ ْﻮ ِ‬ ‫َﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎ ﹸﻝ ‪َ :‬ﺑ ﹾﻞ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻣُﻤْﻜِﻦٌ ﻭَﺍﻗِﻊٌ َﻭَﺑ ْ‬ ‫__________‬ ‫)‪ - (١‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ‪:‬‬ ‫ﻒ ﺍ ﹾﻟﻜﹸ ْﺮَﺑ ِﺔ ﺍﻟﺼﱠﺎ ِﺩ َﺭ ِﺓ ﻋَﻨْﻬَﺎ ؛ ﹶﺃ ْﻡ‬ ‫ﺸ ِ‬ ‫ﺠﺮﱠ ِﺩ ِﻩ َﻣ َﻊ ﺍﻟﺘﱠﻮْﺣِﻴﺪِ ﻣُﻮﺟﹺﺐٌ ِﻟﻐُ ﹾﻔﺮَﺍﹺﻧﻬَﺎ َﻭ ﹶﻛ ْ‬ ‫ﺨﻄِﻴﹶﺌ ِﺔ ﹺﺑﻤُ َ‬ ‫َﻭﹶﺃﻣﱠﺎ ﹶﻗ ْﻮﻝﹸ ﺍﻟﺴﱠﺎِﺋ ﹺﻞ ‪َ :‬ﻫ ﹾﻞ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ﺑﹺﺎﹾﻟ َ‬ ‫ﺐ ِﻟ ﹾﻠﻐُ ﹾﻔﺮَﺍ ِﻥ َﻣ َﻊ ﺍﻟﺘﱠﻮْﺣِﻴﺪِ ﻫُ َﻮ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ُﺭ ﺑﹺﻬَﺎ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺸﱢ ْﺮ َﻙ ﻟﹶﺎ َﻳ ْﻐِﻔﺮُﻩُ ﺍﻟﻠﱠُﻪ‬ ‫ﺠﻮَﺍُﺑ ُﻪ ‪ :‬ﹶﺃﻥﱠ ﺍ ﹾﻟﻤُﻮ ﹺﺟ َ‬ ‫ﺝ ﺇﻟﹶﻰ َﺷ ْﻲ ٍﺀ ﺁ َﺧ َﺮ ؟ ﹶﻓ َ‬ ‫ﺤﺘَﺎ ُ‬ ‫َﻳ ْ‬ ‫ﺿَﻌ ْﻴ ﹺﻦ ِﻣ ْﻦ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ‬ ‫ﻚ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ { ﻓِﻲ َﻣ ْﻮ ِ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺇﻟﱠﺎ ﹺﺑَﺘ ْﻮَﺑ ٍﺔ ؛ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ْﻐ ِﻔﺮُ ﹶﺃ ﹾﻥ ﻳُ ْ‬ ‫َﻭﻣَﺎ ﺩُﻭ ﹶﻥ ﺍﻟﺸﱢ ْﺮ ِﻙ ﹶﻓﻬُ َﻮ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ َﻣ ْﻐﻔﹸﻮ ٌﺭ ؛ َﻭﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻣُﻌَﻠﱠﻖٌ ﺑﹺﺎ ﹾﻟ َﻤﺸِﻴﹶﺌ ِﺔ ‪.‬‬ ‫ﺏ َﺟﻤِﻴﻌًﺎ {‬ ‫ﺴ ﹺﻬﻢْ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱡﺑُﻮ َ‬ ‫ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬ ‫ﻚ ﺍﻟﹾﺂَﻳ ِﺔ ‪َ } :‬ﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ‬ ‫ﺏ َﺟ ِﻤﻴﻌًﺎ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ِﺗ ﹾﻠ َ‬ ‫ﲔ ‪ ،‬ﻭَﻟِﻬَﺬﹶﺍ َﻋﻤﱠ َﻢ َﻭﹶﺃ ﹾﻃﹶﻠ َﻖ ‪َ ،‬ﻭ َﺧَﺘ َﻢ ﹶﺃﻧﱠﻪُ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﻓﹶﻬَﺬﹶﺍ ﻓِﻲ َﺣﻖﱢ ﺍﻟﺘﱠﺎِﺋﹺﺒ َ‬ ‫ﺨﺺﱠ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺍﻟﺸﱢ ْﺮ ِﻙ َﻭ َﻋﻠﱠ ﹶﻘﻪُ ﺑﹺﺎ ﹾﻟ َﻤﺸِﻴﹶﺌ ِﺔ ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟﺸﱢ ْﺮ ُﻙ ﻟﹶﺎ ﻳُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﹺﺑَﺘ ْﻮَﺑ ٍﺔ ؛ َﻭﹶﺃﻣﱠﺎ ﻣَﺎ ُﺩﻭَﻧﻪُ ﹶﻓَﻴ ْﻐ ِﻔﺮُﻩُ‬ ‫ﻚ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ { ﹶﻓ َ‬ ‫ﹶﺫِﻟ َ‬ ‫ﺐ ؛ َﻭﹶﻗ ْﺪ َﻳ ْﻐ ِﻔﺮُﻩُ ﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ ‪.‬‬ ‫ﺍﻟﻠﱠ ُﻪ ﻟِﻠﺘﱠﺎِﺋ ﹺ‬ ‫ﺖ ُﻋﻘﹸﻮَﺑﺘُﻪُ ؛ ﹶﻓﹺﺈﻥﱠ‬ ‫ﺐ ﺯَﺍﹶﻟ ْ‬ ‫ﺐ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ؛ ﻭَﺇﹺﺫﹶﺍ ﻏﹸ ِﻔ َﺮ ﺍﻟﺬﱠ ْﻧ ُ‬ ‫ﺨﻄِﻴﹶﺌ ِﺔ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮﺣِﻴ ِﺪ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣُﺘَﻀَﻤﱢﻨًﺎ ﻟِﻠﺘﱠ ْﻮَﺑ ِﺔ ﹶﺃ ْﻭ َﺟ َ‬ ‫ﻓﹶﺎﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ﺑﹺﺎ ﹾﻟ َ‬ ‫ﺐ‪.‬‬ ‫ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ِﻫ َﻲ ﹺﻭﻗﹶﺎَﻳﺔﹸ َﺷﺮﱢ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫ﺴﲑُ ﺍ ْﺳ ﹺﻢ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺱ َﻣ ْﻦ َﻳﻘﹸﻮ ﹸﻝ ﺍ ﹾﻟ َﻐ ﹾﻔ ُﺮ ﺍﻟﺴﱢْﺘ ُﺮ ‪َ ،‬ﻭَﻳﻘﹸﻮ ﹸﻝ ‪ :‬ﺇﻧﱠﻤَﺎ ﺳُﻤﱢ َﻲ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ﻭَﺍ ﹾﻟ َﻐﻔﱠﺎ َﺭ ِﻟﻤَﺎ ﻓِﻴ ِﻪ ِﻣ ْﻦ َﻣ ْﻌﻨَﻰ ﺍﻟﺴﱢ ْﺘ ﹺﺮ ‪َ ،‬ﻭَﺗﻔﹾ ِ‬ ‫َﻭ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺐ‬ ‫ﺤْﻴﺚﹸ ﻟﹶﺎ ﻳُﻌَﺎﹶﻗﺐُ َﻋﻠﹶﻰ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫ﺐ ﹺﺑ َ‬ ‫ﲑ ﻓِﻲ َﻣ ْﻌﻨَﻰ ﺍ ﹾﻟ َﻐ ﹾﻔ ﹺﺮ ؛ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ َﻣ ْﻌﻨَﺎﻫَﺎ ﹺﻭﻗﹶﺎَﻳﺔﹸ َﺷﺮﱢ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫ﺼٌ‬ ‫ﺍ ﹾﻟ َﻐﻔﱠﺎ ﹺﺭ ﹺﺑﹶﺄﻧﱠﻪُ ﺍﻟﺴﱠﺘﱠﺎ ُﺭ ﻭَﻫَﺬﹶﺍ َﺗ ﹾﻘ ِ‬ ‫ﺐ َﻋﹶﻠ ْﻴ ِﻪ ‪.‬‬ ‫ﹶﻓ َﻤ ْﻦ ﻏﹸ ِﻔ َﺮ ﹶﺫ ْﻧﺒُﻪُ ﹶﻟ ْﻢ ُﻳﻌَﺎﹶﻗ ْ‬ ‫ﺐ ﺑَﺎ ِﻃﻨًﺎ ﹶﺃ ْﻭ ﻇﹶﺎﻫِﺮًﺍ ﹶﻓﹶﻠ ْﻢ ُﻳ ْﻐﹶﻔ ْﺮ ﹶﻟﻪُ ‪ ،‬ﻭَﺇﹺﻧﱠﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ‬ ‫ﺐ َﻋﻠﹶﻰ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫ﺠﺮﱠﺩُ ِﺳ ْﺘ ﹺﺮ ِﻩ ﹶﻓ ﹶﻘ ْﺪ ﻳُﻌَﺎﹶﻗﺐُ َﻋﹶﻠ ْﻴ ِﻪ ﻓِﻲ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻦ ‪َ ،‬ﻭ َﻣ ْﻦ ﻋُﻮِﻗ َ‬ ‫َﻭﹶﺃﻣﱠﺎ ﻣُ َ‬ ‫ﺐ‪.‬‬ ‫ﺤﻘﱠ ﹶﺔ ﺑﹺﺎﻟﺬﱠ ْﻧ ﹺ‬ ‫ﺐ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ﹶﺔ ﺍﻟﹾﻤُﺴَْﺘ َ‬ ‫ﺐ ﺇﺫﹶﺍ ﹶﻟ ْﻢ ُﻳﻌَﺎﹶﻗ ْ‬ ‫ﹸﻏ ﹾﻔﺮَﺍ ﹸﻥ ﺍﻟﺬﱠْﻧ ﹺ‬ ‫ﻚ ﹺﺑﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ ﺳَﺒَﺒًﺎ ﻓِﻲ َﺣﻘﱢ ِﻪ ِﻟ ﹺﺰﻳَﺎ َﺩ ِﺓ ﹶﺃ ْﺟ ﹺﺮ ِﻩ ﻓﹶﻬَﺬﹶﺍ ﻟﹶﺎ ﻳَُﻨﺎﻓِﻲ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ‪.‬‬ ‫َﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﺍﹸْﺑﺘُِﻠ َﻲ َﻣ َﻊ ﹶﺫِﻟ َ‬ ‫ﺸَﺘ َﺮﻁﹸ ﻓِﻲ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻣ ْﻦ َﺗﻤَﺎ ﹺﻡ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ؛ َﻭﹶﻗ ْﺪ َﻳ ﹸﻈﻦﱡ‬ ‫ﺕ َﻳ ﹾﻔ َﻌﻠﹸﻬَﺎ ﹶﻓﹺﺈﻥﱠ َﻣ ْﻦ ﻳُ ْ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻚ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ َﺗﻤَﺎ ﹺﻡ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﺃ ﹾﻥ َﻳ ﹾﺄِﺗ َﻲ ﹺﺑ َ‬ ‫َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺐ‪.‬‬ ‫ﺍﻟﻈﱠﺎ ﱡﻥ ﹶﺃﻧﱠﻪُ ﺗَﺎﺋِﺐٌ َﻭﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺗَﺎِﺋﺒًﺎ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ ﺗَﺎ ﹺﺭ ﹰﻛﺎ ‪ ،‬ﻭَﺍﻟﺘﱠﺎ ﹺﺭﻙُ ﹶﻏ ْﻴﺮُ ﺍﻟﺘﱠﺎِﺋ ﹺ‬ ‫ﺐ ﹶﻏ ْﻴ ﹺﺮ ﺩِﻳﹺﻨﻲﱢ ‪ ،‬ﻭَﻫَﺬﹶﺍ‬ ‫ﺴَﺒ ﹴ‬ ‫ﺠ ﹺﺰ ِﻩ َﻋ ْﻨﻪُ ‪ ،‬ﹶﺃ ْﻭ ﺗَﻨْﺘَﻔِﻲ ﺇﺭَﺍ َﺩﺗُﻪُ ﹶﻟﻪُ ﹺﺑ َ‬ ‫ﺐ ِﻟَﻌ َﺪ ﹺﻡ ُﺧﻄﹸﻮ ﹺﺭ ِﻩ ﹺﺑﺒَﺎِﻟ ِﻪ ﹶﺃ ْﻭ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘﻀَﻰ ِﻟ َﻌ ْ‬ ‫ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻗ ْﺪ ﻳُ ْﻌ ﹺﺮﺽُ َﻋ ْﻦ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫ﻕ َﻭﻟﹶﺎ ِﻟ َﺮ ْﻫَﺒ ِﺔ‬ ‫ﺨﻠﹸﻮ ﹴ‬ ‫ﺲ ﹺﺑَﺘ ْﻮَﺑ ٍﺔ ‪َ ،‬ﺑ ﹾﻞ ﻟﹶﺎ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳ ْﻌَﺘِﻘ َﺪ ﹶﺃﻧﱠﻪُ َﺳﻴﱢﹶﺌ ﹲﺔ َﻭَﻳﻜﹾ َﺮﻩُ ِﻓ ْﻌﹶﻠﻪُ ِﻟَﻨ ْﻬ ﹺﻲ ﺍﻟﻠﱠ ِﻪ َﻋ ْﻨﻪُ َﻭَﻳ َﺪﻋُﻪُ ِﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪ :‬ﻟﹶﺎ ِﻟ َﺮ ﹾﻏَﺒ ِﺔ َﻣ ْ‬ ‫ﹶﻟ ْﻴ َ‬ ‫ﺹ ِﻟﻠﱠ ِﻪ َﻭ ُﻣﻮَﺍﹶﻓ ﹶﻘﺔﹸ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ‪ ،‬ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ‬ ‫ﺸَﺘ َﺮﻁﹸ ﻓِﻴﻬَﺎ ﺍ ﹾﻟﹺﺈ ْﺧﹶﻠﺎ ُ‬ ‫ﺕ ﻛﹸﱡﻠﻬَﺎ ﻳُ ْ‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫ﺕ ؛ ﻭَﺍﹾﻟ َ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻕ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍﹾﻟ َ‬ ‫ﺨﻠﹸﻮ ﹴ‬ ‫َﻣ ْ‬ ‫ﺻ َﻮﺑُﻪُ ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ‬ ‫ﺴﻦُ َﻋ َﻤﻠﹰﺎ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ َﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ‬ ‫ﺽ ‪ ،‬ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ ‪ِ } :‬ﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ‬ ‫ﻀ ْﻴﻞﹸ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ‬ ‫ﺍ ﹾﻟﻔﹸ َ‬ ‫ﺻﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ‪.‬‬ ‫ﺻ َﻮﺑُﻪُ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻥﱠ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َ‬ ‫َﻭﹶﺃ ْ‬ ‫ﺻﻮَﺍﺑًﺎ ‪.‬‬ ‫ﺻﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ؛ َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َ‬ ‫ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َ‬ ‫ﺏ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠ ِﺔ ‪.‬‬ ‫ﻭَﺍﹾﻟ ﺨَﺎِﻟﺺُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻟﻠﱠ ِﻪ ‪ ،‬ﻭَﺍﻟﺼﱠﻮَﺍ ُ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ َﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ُﺩﻋَﺎِﺋ ِﻪ ‪ :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ْﺟَﻌ ﹾﻞ َﻋ َﻤﻠِﻲ ﹸﻛﻠﱠ ُﻪ ﺻَﺎِﻟ ﺤًﺎ ‪ ،‬ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ ِﻟ َﻮ ْﺟﻬﹺﻚ ﺧَﺎِﻟﺼًﺎ ‪،‬‬ ‫ﺏ َﺭ ِ‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫َﻭﻛﹶﺎ ﹶﻥ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍ ﹾﻟ َ‬ ‫ﺠ َﻌ ﹾﻞ ِﻟﹶﺄ َﺣ ٍﺪ ﻓِﻴ ِﻪ َﺷ ْﻴﺌﹰﺎ ‪.‬‬ ‫َﻭﻟﹶﺎ َﺗ ْ‬ ‫ﺿ ٌﻊ ﺁ َﺧﺮُ ‪.‬‬ ‫ﺴﻂﹸ ﺍ ﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ ﻓِﻲ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟﻪُ َﻣ ْﻮ ِ‬ ‫َﻭَﺑ ْ‬ ‫ﺠﺮﱠ ِﺩ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ َﺗ ْﻮَﺑ ﹶﺔ َﻣ َﻌﻪُ‬ ‫ﺲ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ﺍ ﹾﻟﻤُ َ‬ ‫ﻉ َﻋ ْﻨﻪُ ﻓﹶﻬَﺬﹶﺍ ﻓِﻲ َﻧ ﹾﻔ ﹺ‬ ‫ﻉ ِﻟﻠﱠ ِﻪ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺇ ﹾﻗﻠﹶﺎ ﹴ‬ ‫ﺨﻀُﻮ ﹺ‬ ‫ﺐ َﻋﻠﹶﻰ َﻭ ْﺟ ِﻪ ﺍﹾﻟ ُ‬ ‫َﻭﹶﺃﻣﱠﺎ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ﹺﺑﺎﻟﺬﱠ ْﻧ ﹺ‬ ‫‪.‬‬

‫ﺐ ِﻣ ْﻨﻪُ ‪ ،‬ﻭَﻫَﺬﹶﺍ ﻳَﺄﹾ ﺱٌ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ‪َ ،‬ﻭﻟﹶﺎ َﻳ ﹾﻘ ﹶﻄﻊُ‬ ‫ﺐ َﻣ َﻊ ﹶﻛ ْﻮﹺﻧ ِﻪ ﹶﻟ ْﻢ َﻳُﺘ ْ‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْﻐ ِﻔ َﺮ ﹶﻟﻪُ ﺍﻟﺬﱠ ْﻧ َ‬ ‫َﻭﻫُ َﻮ ﹶﻛﹶﺎﻟﱠﺬِﻱ َﻳ ْ‬ ‫ﺠﺮﱠ َﺩ ﹰﺓ ‪.‬‬ ‫ﻉ َﺩ ْﻋ َﻮ ﹰﺓ ﻣُ َ‬ ‫ﺑﹺﺎ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ﹶﻟﻪُ ﹶﻓﹺﺈﻧﱠﻪُ ﺩَﺍ ﹴ‬ ‫ﺲ ﻓِﻴﻬَﺎ ﺇﺛﹾﻢٌ َﻭﻟﹶﺎ‬ ‫ﻉ ﻳَﺪْﻋُﻮ ﹺﺑ َﺪ ْﻋ َﻮ ٍﺓ ﹶﻟْﻴ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﻣَﺎ ِﻣ ْﻦ ﺩَﺍ ﹴ‬ ‫ﺤ ْﻴ ﹺﻦ ‪َ :‬ﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫َﻭﹶﻗ ْﺪ ﹶﺛَﺒ َ‬ ‫ﺠﺰَﺍ ِﺀ ﻣِﺜﹾﻠﹶﻬَﺎ ؛ َﻭﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ‬ ‫ﺙ ‪ :‬ﺇﻣﱠﺎ ﹶﺃ ﹾﻥ ﻳَُﻌ ﺠﱢ ﹶﻞ ﹶﻟﻪُ َﺩﻋْ َﻮَﺗﻪُ ‪َ ،‬ﻭﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳﺪﱠ ِﺧ َﺮ ﹶﻟﻪُ ِﻣ ْﻦ ﺍﹾﻟ َ‬ ‫ﹶﻗﻄِﻴ َﻌﺔﹸ َﺭ ِﺣ ﹴﻢ ‪ ،‬ﺇﻟﱠﺎ ﻛﹶﺎ ﹶﻥ َﺑ ْﻴ َﻦ ﺇ ْﺣﺪَﻯ ﹶﺛﻠﹶﺎ ٍ‬ ‫ﺤﺼُﻞﹸ َﻣ َﻌﻪُ‬ ‫ﻑ َﻋ ْﻨﻪُ ِﻣ ْﻦ ﺍﻟﺸﱠﺮﱢ ﻣِﺜﹾﻠﹶﻬَﺎ ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪ ،‬ﺇﺫﹰﺍ َﻧ ﹾﻜﺜﹸﺮُ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺍﻟﻠﱠ ُﻪ ﹶﺃ ﹾﻛﹶﺜﺮُ { ﹶﻓ ِﻤ ﹾﺜﻞﹸ ﻫَﺬﹶﺍ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﹶﻗ ْﺪ َﺗ ْ‬ ‫ﺼ ﹺﺮ َ‬ ‫َﻳ ْ‬ ‫ﺻ ْﺮﻑُ َﺷﺮﱟ ﺁ َﺧ َﺮ ﹶﺃ ْﻭ ُﺣﺼُﻮ ﹸﻝ َﺧ ْﻴ ﹴﺮ ﺁ َﺧ َﺮ ‪ ،‬ﹶﻓﻬُ َﻮ ﻧَﺎﻓِﻊٌ ﹶﻛﻤَﺎ َﻳ ْﻨ ﹶﻔﻊُ ﹸﻛﻞﱠ‬ ‫ﺤﺼُ ﹶﻞ َﻣ َﻌﻪُ َ‬ ‫ﺼ ﹾﻞ ‪ ،‬ﹶﻓﻠﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺤُ‬ ‫ﺍﻟﹾ َﻤﻐْ ِﻔ َﺮﺓﹸ ﻭَﺇﹺﺫﹶﺍ ﹶﻟ ْﻢ َﺗ ْ‬ ‫ُﺩﻋَﺎ ٍﺀ ‪.‬‬ ‫ﺴَﺘ ْﻐ ِﻔ ُﺮ َﻳﻘﹸﻮﹸﻟ ُﻪ َﻋﻠﹶﻰ َﻭ ْﺟ ِﻪ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﺃ ْﻭ‬ ‫ﲔ ‪ ،‬ﻓﹶﻬَﺬﹶﺍ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﺻﺮَﺍ ﹺﺭ َﺗ ْﻮَﺑﺔﹸ ﺍﹾﻟ ﹶﻜﺬﱠﺍﹺﺑ َ‬ ‫َﻭﹶﻗ ْﻮﻝﹸ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ‪ :‬ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ َﻣ َﻊ ﺍ ﹾﻟﹺﺈ ْ‬ ‫ﺻﺮَﺍ َﺭ‬ ‫ﺻﺮَﺍ ﹺﺭ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺗَﺎﺋِﺒًﺎ ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ﻭَﺍ ﹾﻟﹺﺈ ْ‬ ‫ﺐ ﹶﺃﻧﱠﻪُ َﻣ َﻊ ﺍ ﹾﻟﹺﺈ ْ‬ ‫َﻳﺪﱠﻋِﻲ ﹶﺃﻥﱠ ﺍ ْﺳِﺘ ْﻐﻔﹶﺎ َﺭﻩُ َﺗ ْﻮَﺑ ﹲﺔ ‪َ ،‬ﻭﹶﺃﻧﱠﻪُ ﺗَﺎﺋِﺐٌ ﺑﹺﻬَﺬﹶﺍ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ﹶﻓﻠﹶﺎ َﺭ ْﻳ َ‬ ‫ﺿﺪﱠﺍ ِﻥ ‪ :‬ﺍﻟﹾﺈﹺﺻْﺮَﺍﺭُ ُﻳﻀَﺎﺩﱡ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ‪ ،‬ﹶﻟ ِﻜ ْﻦ ﻟﹶﺎ ُﻳﻀَﺎﺩﱡ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ‪ .‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪(٤٠٧‬‬ ‫ِ‬ ‫ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٣١٦‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٣٧٥‬‬ ‫ﺐ )‪َ ،(١‬ﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ﻓِﻲ َﺣﻖﱢ‬ ‫ﺤ ﹶﻜﻢُ ﹺﺑ ِﻪ ﻋَﺎﻡﱞ ﻓِﻲ ﹸﻛﻞﱢ ﺗَﺎِﺋ ﹴ‬ ‫‪ ،‬ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ َﺭ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻣﻤﱠﺎ ﻳُ ْ‬ ‫ﺚ ﺍﹾﻟﹺﺒﻄﹶﺎﹶﻗ ِﺔ‬ ‫ﺏ ﹶﻛﻤَﺎ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﺸَﻴ ِﺔ ﻭَﺍﻟﹾﺈﹺﻧَﺎﺑَﺔِ ﻣَﺎ ﻳَﻤْ ﺤُﻮ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﺨ ْ‬ ‫ﺤﺼُﻞﹸ ﹶﻟ ُﻬ ْﻢ ِﻋ ْﻨ َﺪ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ِﻣ ْﻦ ﺍﹾﻟ َ‬ ‫ﺴَﺘ ْﻐ ِﻔﺮﹺﻳ َﻦ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻗ ْﺪ َﻳ ْ‬ ‫ﺾ ﺍ ﹾﻟﻤُ ْ‬ ‫َﺑ ْﻌ ﹺ‬ ‫)‪(٢‬‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﻓﺘﺢ ﺍﻟﻘﻮﻱ ﺍﳌﺘﲔ ﰲ ﺷﺮﺡ ﺍﻷﺭﺑﻌﲔ ﻭﺗﺘﻤﺔ ﺍﳋﻤﺴﲔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٢١‬‬ ‫ﺕ ﻟﻚ ((‪ ،‬ﻟﻮ ﻛﺜﺮﺕ ﺫﻧﻮﺏ ﺍﻟﻌﺒﺪ ﺣﱴ‬ ‫‪ ٤‬ـ ﻗﻮﻟﻪ‪ )) :‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ! ﻟﻮ ﺑﻠﻐﺖ ﺫﻧﻮﺑُﻚ ﻋَﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ﰒ ﺍﺳﺘﻐﻔﺮﺗﲏ ﻏﻔﺮ ُ‬ ‫ﺑﻠﻐﺖ ﻋَﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻱ‪ :‬ﺑﻠﻐﺖ ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﻛﺎﻟﺴﺤﺎﺏ ﺃﻭ ﻣﺎ ﻳﺒﻠﻐﻪ ﺑﺼﺮ ﺍﻟﻨﺎﻇﺮ ﺇﱃ ﻓﻮﻕ‪ ،‬ﰒ ﺣﺼﻞ ﻣﻦ‬ ‫ﺍﻟﻌﺒﺪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻊ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﺗﻠﻚ ﺍﻟﺬﻧﻮﺏ ﻭﻳﺘﺠﺎﻭﺯ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ ﺗﻜﻮﻥ ﺑﺎﻹﻗﻼﻉ‬ ‫ﻣﻦ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ‪ ،‬ﻭﺍﻟﻌﺰﳝﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻰ ﺃﻻﱠ ﻳﻌﻮﺩ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻧﺐ ﰲ ﺣﻖﱢ‬ ‫ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ﻭﻓﻴﻪ ﻛﻔﱠﺎﺭﺓ‪ ،‬ﺃﺗﻰ ﺑﺎﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺣﻖ ﻟﻶﺩﻣﻴﱢﲔ‪ ،‬ﺃﺩﱠﻯ ﺣﻘﻮﻗﻬﻢ ﺇﻟﻴﻬﻢ ﺃﻭ ﲢﻠﱠﻠﻬﻢ ﻣﻨﻬﺎ‪.‬‬ ‫)‪ - (٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ) ‪َ ( ٢٨٥٠‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ َﻋ ْﺒ ِﺪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍ ﹾﻟ َﻤﻌَﺎِﻓ ﹺﺮﻯﱢ ﹸﺛﻢﱠ ﺍﹾﻟ ﺤُﺒُِﻠﻰﱢ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ َﻋ ْﺒ َﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ َﻦ ﻋَﻤْﺮﹺﻭ‬ ‫ﻼِﺋ ﹺﻖ‬ ‫ﺨﹶ‬ ‫ﺱ ﺍ ﹾﻟ َ‬ ‫ﻼ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻰ َﻋﻠﹶﻰ ُﺭﺀُﻭ ﹺ‬ ‫ﺨﻠﱢﺺُ َﺭﺟُ ﹰ‬ ‫ﺹ َﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﺳﻴُ َ‬ ‫ْﺑ ﹺﻦ ﺍ ﹾﻟﻌَﺎ ﹺ‬ ‫ﻚ ﻛﹶﺘَﺒَﺘِﻰ‬ ‫ﺼ ﹺﺮ ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃﺗُْﻨ ِﻜﺮُ ِﻣ ْﻦ ﻫَﺬﹶﺍ َﺷ ْﻴﺌﹰﺎ ﹶﺃ ﹶﻇﹶﻠ َﻤ َ‬ ‫ﺠﻞﱟ ِﻣ ﹾﺜﻞﹸ َﻣﺪﱢ ﺍ ﹾﻟَﺒ َ‬ ‫ﲔ ِﺳﺠﹺﻼًّ ﹸﻛ ﱡﻞ ِﺳ ﹺ‬ ‫ﺴ ِﻌ َ‬ ‫ﺴ َﻌ ﹰﺔ َﻭِﺗ ْ‬ ‫َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﹶﻓَﻴْﻨﺸُﺮُ َﻋﹶﻠ ْﻴ ِﻪ ِﺗ ْ‬ ‫ﻚ‬ ‫ﺴَﻨ ﹰﺔ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻻ ﻇﹸ ﹾﻠ َﻢ َﻋﹶﻠ ْﻴ َ‬ ‫ﻚ ﻋِﻨْﺪَﻧَﺎ َﺣ َ‬ ‫ﻚ ﻋُﺬﹾﺭٌ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﻳَﺎ َﺭﺏﱢ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺑﻠﹶﻰ ﹺﺇﻥﱠ ﹶﻟ َ‬ ‫ﺍﹾﻟ ﺤَﺎِﻓﻈﹸﻮ ﹶﻥ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﻳَﺎ َﺭﺏﱢ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃﹶﻓﹶﻠ َ‬ ‫ﻚ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ‬ ‫ﻀ ْﺮ َﻭ ْﺯَﻧ َ‬ ‫ﺨﺮُﺝُ ﺑﹺﻄﹶﺎﻗﹶﺔﹲ ﻓِﻴﻬَﺎ ﹶﺃ ْﺷ َﻬﺪُ ﹶﺃ ﹾﻥ ﹶﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻻﱠ ﺍﻟﻠﱠ ُﻪ َﻭﹶﺃﺷْ َﻬﺪُ ﹶﺃﻥﱠ ﻣُ ﺤَﻤﱠﺪًﺍ َﻋ ْﺒﺪُﻩُ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺍ ْﺣ ُ‬ ‫ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹶﻓَﺘ ْ‬ ‫ﺖ‬ ‫ﺕ ﻓِﻰ ِﻛﻔﱠ ٍﺔ ﻭَﺍﻟﹾﺒﹺﻄﹶﺎﻗﹶﺔﹸ ﻓِﻰ ِﻛﻔﱠ ٍﺔ ﹶﻓﻄﹶﺎ َﺷ ِ‬ ‫ﺠﻼﱠ ُ‬ ‫ﺿﻊُ ﺍﻟﺴﱢ ﹺ‬ ‫ﻚ ﹶﻻ ﺗُ ﹾﻈﹶﻠﻢُ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﺘُﻮ َ‬ ‫ﺕ ﹶﻓﻘﹶﺎ ﹶﻝ ﹺﺇﻧﱠ َ‬ ‫ﺠ ﻼﱠ ِ‬ ‫ﻣَﺎ َﻫ ِﺬ ِﻩ ﺍﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ َﻣ َﻊ َﻫ ِﺬ ِﻩ ﺍﻟﺴﱢ ﹺ‬ ‫ﺴ ٌﻦ ﻏﹶﺮﹺﻳﺐٌ‪ .‬ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﻼ َﻳ ﹾﺜﻘﹸﻞﹸ َﻣ َﻊ ﺍ ْﺳ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺷَﻰْﺀٌ «‪ .‬ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ِﻋﻴﺴَﻰ ﻫَﺬﹶﺍ ﺣَﺪِﻳﺚﹲ َﺣ َ‬ ‫ﺖ ﺍﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ﹶﻓ ﹶ‬ ‫ﺕ َﻭﹶﺛﻘﹸﹶﻠ ِ‬ ‫ﺠﻼﱠ ُ‬ ‫ﺍﻟﺴﱢ ﹺ‬ ‫ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٤٣٨‬‬ ‫ﺨﺘَﺎ ُﺭ‬ ‫ﻱ ﻳُ َﻤﻴﱢﺰُ َﻭَﻳ ْ‬ ‫ﺸﺪِﻳ ِﺪ ﺍﻟﻠﱠﺎ ﹺﻡ ﹶﺃ ْ‬ ‫ﺨﻠﱢﺺُ ( ﹺﺑَﺘ ْ‬ ‫ﹶﻗ ْﻮﻟﹸﻪُ ‪ ) :‬ﹺﺇﻥﱠ ﺍﻟﻠﱠﻪ َﺳﻴُ َ‬ ‫ﺡ ﹺﺑ َﺮﺟُ ﹴﻞ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻲ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻋﻠﹶﻰ‬ ‫ﺨﻠﹶﺎِﺋ ﹺﻖ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ( َﻭﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ِﺍ ْﺑ ﹺﻦ ﻣَﺎ َﺟ ْﻪ ‪ُ :‬ﻳﺼَﺎ ُ‬ ‫ﺱ ﺍﹾﻟ َ‬ ‫) َﺭ ُﺟﻠﹰﺎ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻲ َﻋﻠﹶﻰ ُﺭﺀُﻭ ﹺ‬ ‫ﺨﻠﹶﺎِﺋ ﹺﻖ‬ ‫ﺱ ﺍﹾﻟ َ‬ ‫ُﺭﺀُﻭ ﹺ‬ ‫ﻱ ﹶﻓَﻴﻔﹾَﺘﺢُ‬ ‫ﺠ َﻤ ِﺔ ﹶﺃ ْ‬ ‫ﲔ ﺍﻟﹾﻤُﻌْ َ‬ ‫ﻀﻢﱢ ﺍﻟﺸﱢ ﹺ‬ ‫) ﹶﻓَﻴ ْﻨﺸُﺮُ ( ﹺﺑ َ‬

‫ﻱ ِﻛﺘَﺎﺑًﺎ ﹶﻛﹺﺒﲑًﺍ‬ ‫ﺸﺪِﻳ ٍﺪ ﹶﺃ ْ‬ ‫ﺴ َﺮَﺗ ْﻴ ﹺﻦ ﹶﻓَﺘ ْ‬ ‫ﲔ ِﺳ ﺠﹺﻠًّﺎ ( ﹺﺑ ِﻜ ْ‬ ‫ﺴ ِﻌ َ‬ ‫ﺴ َﻌ ﹰﺔ َﻭِﺗ ْ‬ ‫) ِﺗ ْ‬ ‫ﺼﺮُ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ‬ ‫ﺏ ﻣِﻨْﻬَﺎ ﻃﹸﻮﹸﻟ ُﻪ َﻭ َﻋ ْﺮ ﺿُﻪُ ِﻣ ﹾﻘﺪَﺍ ُﺭ ﻣَﺎ َﻳ ْﻤَﺘﺪﱡ ﹺﺇﹶﻟ ْﻴ ِﻪ َﺑ َ‬ ‫ﻱ ﹸﻛ ﱡﻞ ِﻛﺘَﺎ ﹴ‬ ‫ﺼ ﹺﺮ ( ﹶﺃ ْ‬ ‫ﺠﻞﱟ ِﻣﹾﺜ ﹸﻞ َﻣﺪﱢ ﺍ ﹾﻟَﺒ َ‬ ‫) ﹸﻛ ﱡﻞ ِﺳ ﹺ‬ ‫ﻱ ﺍﻟﻠﱠ ُﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ َﻭَﺗﻌَﺎﻟﹶﻰ‬ ‫) ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ( ﹶﺃ ْ‬ ‫ﺏ‬ ‫ﻱ ﺍ ﹾﻟ َﻤ ﹾﻜﺘُﻮ َ‬ ‫) ﹶﺃﺗُْﻨ ِﻜﺮُ ِﻣ ْﻦ ﻫَﺬﹶﺍ ( ﹶﺃ ْ‬ ‫ﺐ ﻭَﺍﻟﹾﻤُﺮَﺍﺩُ ﺍﻟﹾﻜِﺮَﺍﻡُ ﺍﹾﻟﻜﹶﺎِﺗﺒُﻮ ﹶﻥ‬ ‫ﺕ َﺟ ْﻤﻊُ ﻛﹶﺎِﺗ ﹴ‬ ‫) ﹶﺃ ﹶﻇﹶﻠﻤَﻚ ﻛﹶﺘَﺒَﺘِﻲ ( ﹺﺑ ﹶﻔَﺘ ﺤَﺎ ٍ‬ ‫ﻱ ِﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ َﺑﻨﹺﻲ ﺁ َﺩ َﻡ‬ ‫) ﺍﹾﻟ ﺤَﺎِﻓﻈﹸﻮ ﹶﻥ ( ﹶﺃ ْ‬ ‫ﻚ‬ ‫ﺤ َﻮ ﹶﺫِﻟ َ‬ ‫ﻱ ﻓِﻴﻤَﺎ ﹶﻓ َﻌﻠﹾﺘﻪ ِﻣ ْﻦ ﹶﻛ ْﻮﹺﻧ ِﻪ ﺳَﻬْﻮًﺍ ﹶﺃ ْﻭ َﺧ ﹶﻄﹰﺄ ﹶﺃ ْﻭ ﺟَﻬْﻠﹰﺎ َﻭَﻧ ْ‬ ‫) ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃﹶﻓﻠﹶﻚ ﻋُﺬﹾﺭٌ ( ﹶﺃ ْ‬ ‫ﻱ ﻟﹶﻚ ﻋِﻨْﺪَﻧَﺎ ﻣَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﻋُﺬﹾﺭﹺﻙ‬ ‫) ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺑﻠﹶﻰ ( ﹶﺃ ْ‬ ‫ﺏ‬ ‫ﺴَﻨ ﹲﺔ ﹶﻓَﻴﻬَﺎ ُ‬ ‫ﻚ َﺣ َ‬ ‫ﻱ ﻭَﺍ ِﺣ َﺪ ﹰﺓ َﻋﻈِﻴ َﻤ ﹰﺔ َﻣ ﹾﻘﺒُﻮﹶﻟ ﹰﺔ ‪َ .‬ﻭﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ِﺍ ْﺑ ﹺﻦ ﻣَﺎ َﺟ ْﻪ ‪ :‬ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃﻟﹶﻚ َﻋ ْﻦ ﹶﺫِﻟ َ‬ ‫ﺴَﻨ ﹰﺔ ( ﹶﺃ ْ‬ ‫) ﹺﺇﻥﱠ ﻟﹶﻚ ﻋِﻨْﺪَﻧَﺎ َﺣ َ‬ ‫ﺕ‬ ‫ﺴﻨَﺎ ٍ‬ ‫ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻟﹶﺎ ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺑﻠﹶﻰ ﹺﺇﻥﱠ ﻟﹶﻚ ﻋِﻨْﺪَﻧَﺎ َﺣ َ‬ ‫ﺨﺮُﺝُ ﹶﻟﻪُ‬ ‫ﺠﻬُﻮ ﹺﻝ ﺍ ﹾﻟﻤُ ﹶﺬﻛﱠ ﹺﺮ ‪َ ،‬ﻭﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ِﺍ ْﺑ ﹺﻦ ﻣَﺎ َﺟ ْﻪ ﹶﻓَﺘ ْ‬ ‫ﺨ َﺮﺝُ ( ﹺﺑﺼِﻴ َﻐ ِﺔ ﺍ ﹾﻟ َﻤ ْ‬ ‫) ﹶﻓﻴُ ْ‬ ‫ﺠَﻌﻞﹸ ﻓِﻴ ِﻪ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻋ ْﻴﻨًﺎ ﹶﻓ َﻮ ْﺯﻧُﻪُ ﹶﺃ ْﻭ َﻋ َﺪﺩُﻩُ ‪َ ،‬ﻭﹺﺇ ﹾﻥ‬ ‫ﲑ ﹲﺓ ﻳُ ﹾﺜَﺒﺖُ ﻓِﻴﻬَﺎ ِﻣ ﹾﻘﺪَﺍ ُﺭ ﻣَﺎ َﺗ ْ‬ ‫ﺻ ِﻐ َ‬ ‫) ﺑﹺﻄﹶﺎﻗﹶﺔﹲ ( ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﻨﱢﻬَﺎَﻳ ِﺔ ‪ :‬ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ﺭُﻗﹾﻌَﺔﹲ َ‬ ‫ﲑﺓﹸ‬ ‫ﺏ ﹶﻓَﺘﻜﹸﻮ ﹸﻥ ﺍ ﹾﻟﺒَﺎ ُﺀ ﺣِﻴَﻨِﺌ ٍﺬ ﺯَﺍِﺋ َﺪ ﹰﺓ َﻭ ِﻫ َﻲ ﹶﻛِﻠ َﻤ ﹲﺔ ﹶﻛِﺜ َ‬ ‫ﺸﺪﱡ ﹺﺑﻄﹶﺎﹶﻗ ٍﺔ ِﻣ ْﻦ ﺍﻟﺜﱠ ْﻮ ﹺ‬ ‫ﻚ ِﻟﹶﺄﻧﱠﻬَﺎ ُﺗ َ‬ ‫ﺖ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﻛﹶﺎ ﹶﻥ َﻣﺘَﺎﻋًﺎ ﹶﻓﹶﺜ َﻤﻨُﻪُ ‪ ،‬ﻗِﻴ ﹶﻞ ُﺳﻤﱢَﻴ ْ‬ ‫ﺼ َﺮ ‪.‬‬ ‫ﺍﻟِﺎ ْﺳِﺘ ْﻌﻤَﺎ ﹺﻝ ﹺﺑ ِﻤ ْ‬ ‫ﺸﺪﱡ ﹺﺑﻄﹶﺎﹶﻗ ٍﺔ ِﻣ ْﻦ‬ ‫ﺖ ﻟِﺄﹶﻧﱠﻬَﺎ ُﺗ َ‬ ‫ﺏ ﺍﻟﱠﺘِﻲ ﻓِﻴﻬَﺎ َﺭ ﹾﻗﻢُ ﹶﺛ َﻤﹺﻨ ِﻪ ُﺳﻤﱢَﻴ ْ‬ ‫ﲑ ِﺓ ﺍ ﹾﻟ َﻤﻨُﻮ ﹶﻃ ِﺔ ﺑﹺﺎﻟﺜﱠ ْﻮ ﹺ‬ ‫ﺱ ‪ :‬ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ﹶﻛ ِﻜﺘَﺎَﺑ ِﺔ ﺍﻟﺮﱡ ﹾﻗ َﻌ ِﺔ ﺍﻟﺼﱠ ِﻐ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍ ﹾﻟﻘﹶﺎﻣُﻮ ﹺ‬ ‫ﺏ‬ ‫ﺏ ﺍﻟﺜﱠ ْﻮ ﹺ‬ ‫ﻫُ ْﺪ ﹺ‬ ‫ﻱ ﻣَﻜﹾﺘُﻮﺏٌ ﻓِﻲ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗِﺔ‬ ‫) ﻓِﻴﻬَﺎ (ﹶﺃ ْ‬ ‫ﺤَﺘ َﻤﻞﹸ ﹶﺃﻥﱠ ﺍﹾﻟ ﹶﻜِﻠ َﻤ ﹶﺔ ِﻫ َﻲ ﹶﺃﻭﱠﻝﹸ ﻣَﺎ َﻧ ﹶﻄ َﻖ ﺑﹺﻬَﺎ ‪.‬‬ ‫) ﹶﺃ ْﺷ َﻬﺪُ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ َﻭﹶﺃﺷْ َﻬﺪُ ﹶﺃﻥﱠ ﻣُ ﺤَﻤﱠﺪًﺍ َﻋْﺒﺪُﻩُ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ( ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎﺭﹺﻱ ‪ :‬ﻳُ ْ‬ ‫ﺹ ِﻣ ْﻦ ُﻋﻤُﻮ ﹺﻡ ﺍ ﹾﻟﹸﺄﻣﱠ ِﺔ‬ ‫ﺨﺼُﻮ ﹺ‬ ‫ﻀ َﺮ ِﺓ َﻭﻫُ َﻮ ﺍ ﹾﻟﹶﺄ ﹾﻇ َﻬﺮُ ﻓِﻲ ﻣَﺎﺩﱠ ِﺓ ﺍﹾﻟ ُ‬ ‫ﺤ ْ‬ ‫ﺖ َﻣ ﹾﻘﺒُﻮﹶﻟ ﹰﺔ ِﻋ ْﻨ َﺪ ﺍﹾﻟ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻤﺮﱠ ِﺓ ِﻣﻤﱠﺎ َﻭﹶﻗ َﻌ ْ‬ ‫ﺤَﺘ َﻤﻞﹸ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﹶﻏ ْﻴ َﺮ ِﺗ ﹾﻠ َ‬ ‫َﻭﻳُ ْ‬ ‫ﺖ َﻭ ْﺯﻧﹺﻚ ﹶﺃ ْﻭ ﺁﹶﻟ ﹶﺔ َﻭ ْﺯﻧﹺﻚ َﻭﻫُ َﻮ ﺍ ﹾﻟﻤِﻴﺰَﺍﻥﹸ ِﻟَﻴ ﹾﻈ َﻬ َﺮ ﻟﹶﻚ ِﺍ ْﻧِﺘﻔﹶﺎ ُﺀ‬ ‫ﻱ ﺍ ﹾﻟ َﻮ ْﺯ ﹶﻥ ﺍﻟﱠﺬِﻱ ﻟﹶﻚ ﹶﺃ ْﻭ َﻭ ْﺯ ﹶﻥ َﻋ َﻤﻠِﻚ ﹶﺃ ْﻭ َﻭ ﹾﻗ َ‬ ‫ﻀ ْﺮ َﻭ ْﺯﻧَﻚ ( ﹶﺃ ْ‬ ‫) ﹸﺍ ْﺣ ُ‬ ‫ﻀ ﹺﻞ‬ ‫ﺤ ﱡﻘﻖُ ﺍ ﹾﻟﹶﻔ ْ‬ ‫ﺍﻟ ﱡﻈ ﹾﻠ ﹺﻢ َﻭ ﹸﻇﻬُﻮ ُﺭ ﺍ ﹾﻟ َﻌ ْﺪ ﹺﻝ َﻭَﺗ َ‬ ‫ﻱ ﺍ ﹾﻟﻮَﺍ ِﺣ َﺪﺓﹸ‬ ‫) ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﻣَﺎ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ( ﹶﺃ ْ‬ ‫ﲑ ِﺓ َﻭﻣَﺎ ﹶﻗ ْﺪ ُﺭﻫَﺎ ﺑﹺ ﺠَﻨْﺒﹺﻬَﺎ َﻭﻣُﻘﹶﺎَﺑﹶﻠِﺘﻬَﺎ‬ ‫ﻱ ﺍﹾﻟ ﹶﻜِﺜ َ‬ ‫ﺕ ( ﹶﺃ ْ‬ ‫ﺠﻠﱠﺎ ِ‬ ‫) َﻣ َﻊ َﻫ ِﺬ ِﻩ ﺍﻟﺴﱢ ﹺ‬ ‫ﻀ ْﺮ‬ ‫ﻱ ﻟﹶﺎ َﻳ ﹶﻘﻊُ َﻋﹶﻠﻴْﻚ ﺍﻟ ﱡﻈ ﹾﻠ ُﻢ ﹶﻟ ِﻜ ْﻦ ﻟﹶﺎ ُﺑﺪﱠ ِﻣ ْﻦ ِﺍ ْﻋِﺘﺒَﺎ ﹺﺭ ﺍ ﹾﻟ َﻮ ْﺯ ِﻥ ﹶﻛ ْﻲ َﻳ ﹾﻈ َﻬ َﺮ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻇﹸ ﹾﻠ َﻢ َﻋﹶﻠﻴْﻚ ﻓﹶﺎ ْﺣ ُ‬ ‫) ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻧﱠﻚ ﻟﹶﺎ ﺗُ ﹾﻈﹶﻠﻢُ ( ﹶﺃ ْ‬ ‫ﲑ ﹶﻛﹶﺄﻧﱠﻪُ ﹶﺃْﻧ ﹶﻜ َﺮ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻣ َﻊ َﻫ ِﺬ ِﻩ‬ ‫ﺤ ِﻘ ﹺ‬ ‫ﺍ ﹾﻟ َﻮ ْﺯ ﹶﻥ ‪ .‬ﻗِﻴ ﹶﻞ َﻭ ْﺟﻪُ ُﻣﻄﹶﺎَﺑ ﹶﻘ ِﺔ ﻫَﺬﹶﺍ َﺟﻮَﺍﺑًﺎ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ ﻣَﺎ َﻫ ِﺬ ِﻩ ﺍﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ؟ ﹶﺃﻥﱠ ِﺍ ْﺳ َﻢ ﺍ ﹾﻟﹺﺈﺷَﺎ َﺭ ِﺓ ﻟِﻠﺘﱠ ْ‬ ‫ﺤﻘﱢﺮُ َﻫ ِﺬ ِﻩ ﹶﻓﹺﺈﻧﱠﻬَﺎ ﻋَﻈِﻴﻤَﺔﹲ ِﻋ ْﻨ َﺪﻩُ‬ ‫ﻱ ﻟﹶﺎ ﺗُ َ‬ ‫ﲑ ٍﺓ ‪ ،‬ﹶﺃ ْ‬ ‫ﺤ ِﻘ َ‬ ‫ﺕ ‪ ،‬ﹶﻓ َﺮﺩﱠ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ﹺﺇﻧﱠﻚ ﻟﹶﺎ ﺗُ ﹾﻈﹶﻠﻢُ ﹺﺑ َ‬ ‫ﺠﻠﱠﺎ ِ‬ ‫ﻚ ﺍﻟﺴﱢ ﹺ‬ ‫ﺤﻘﱠ َﺮ ِﺓ ُﻣﻮَﺍ َﺯَﻧ ﹲﺔ ِﻟِﺘ ﹾﻠ َ‬ ‫ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗ ِﺔ ﺍﻟﹾﻤُ َ‬ ‫ﺳُْﺒ ﺤَﺎَﻧﻪُ ﹺﺇ ﹾﺫ ﻟﹶﺎ َﻳ ﹾﺜﻘﹸﻞﹸ َﻣ َﻊ ِﺍ ْﺳ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺷَﻲْﺀٌ َﻭﹶﻟ ْﻮ ﹶﺛﻘﹸ ﹶﻞ َﻋﹶﻠ ْﻴ ِﻪ ﺷَﻲْﺀٌ ﻟﹶﻈﹸﻠِﻤْﺖ‬ ‫ﺴ ﹺﺮ ِﻣ ْﻦ‬ ‫ﺱ ﺍ ﹾﻟ ِﻜﻔﱠﺔﹸ ﺑﹺﺎ ﹾﻟ ﹶﻜ ْ‬ ‫ﻱ ﹶﻓ ْﺮ َﺩ ٍﺓ ِﻣ ْﻦ َﺯ ْﻭ َﺟ ْﻲ ﺍ ﹾﻟﻤِﻴﺰَﺍ ِﻥ ‪ ،‬ﹶﻓﻔِﻲ ﺍ ﹾﻟﻘﹶﺎﻣُﻮ ﹺ‬ ‫ﺸﺪِﻳ ٍﺪ ﹶﺃ ْ‬ ‫ﺴ ﹴﺮ ﹶﻓَﺘ ْ‬ ‫ﺕ ﻓِﻲ ِﻛﻔﱠ ٍﺔ ( ﹺﺑ ﹶﻜ ْ‬ ‫ﺠﻠﱠﺎ ُ‬ ‫ﺿﻊُ ﺍﻟﺴﱢ ﹺ‬ ‫) ﻗﹶﺎ ﹶﻝ ﹶﻓﺘُﻮ َ‬ ‫ﺍ ﹾﻟﻤِﻴﺰَﺍ ِﻥ ﻣَﻌْﺮُﻭﻑٌ َﻭﻳُ ﹾﻔَﺘﺢُ‬ ‫ﺿﻊُ‬ ‫ﻱ َﻭﺗُﻮ َ‬ ‫) ﻭَﺍﻟﹾﺒﹺﻄﹶﺎﻗﹶﺔﹸ ( ﹶﺃ ْ‬ ‫ﻱ ﻓِﻲ ﺃﹸﺧْﺮَﻯ‬ ‫) ﻓِﻲ ِﻛﻔﱠ ٍﺔ ( ﹶﺃ ْ‬ ‫ﺖ‬ ‫ﻱ َﺧﻔﱠ ْ‬ ‫ﺕ ( ﹶﺃ ْ‬ ‫ﺠﻠﱠﺎ ُ‬ ‫ﺖ ﺍﻟﺴﱢ ﹺ‬ ‫) ﹶﻓﻄﹶﺎ َﺷ ْ‬ ‫ﺤ ﱡﻘ ﹺﻖ ُﻭﻗﹸﻮ ِﻋ ِﻪ‬ ‫ﻀﻲﱢ ِﻟَﺘ َ‬ ‫ﺖ ﻭَﺍﻟﺘﱠﻌْﺒﹺﲑُ ﺑﹺﺎ ﹾﻟ ُﻤ ِ‬ ‫ﺤ ْ‬ ‫ﻱ َﺭ َﺟ َ‬ ‫) َﻭﹶﺛﻘﹸﹶﻠﺖْ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ( ﹶﺃ ْ‬

‫ﻱ َﻭﻟﹶﺎ َﻳ ْﺮ َﺟ ﺢُ َﻭﻟﹶﺎ َﻳ ْﻐِﻠﺐُ‬ ‫) َﻭﻟﹶﺎ َﻳ ﹾﺜﻘﹸﻞﹸ ( ﹶﺃ ْ‬ ‫) َﻣ َﻊ ِﺍ ْﺳ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺷَﻲْﺀٌ ( ﻭَﺍﻟﹾﻤَﻌْﻨَﻰ ﻟﹶﺎ ُﻳﻘﹶﺎ ﹺﻭﻣُﻪُ ﺷَﻲْﺀٌ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ َﺑ ﹾﻞ َﻳَﺘ َﺮﺟﱠ ﺢُ ِﺫ ﹾﻛﺮُ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﹶﻟﻰ َﻋﻠﹶﻰ َﺟﻤِﻴ ﹺﻊ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ ‪.‬‬ ‫ﺐ ﻓِﻴ ِﻪ ﺍﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ‬ ‫ﺠ ﱡﻞ ﺍﻟﱠﺬِﻱ ﻛﹸِﺘ َ‬ ‫ﺐ ﹺﺑﹶﺄﻧﱠﻪُ ﻳُﻮ َﺯﻥﹸ ﺍﻟﺴﱢ ﹺ‬ ‫ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ‪ :‬ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺃﹶﻋْﺮَﺍﺽٌ ﻟﹶﺎ ﻳُ ْﻤ ِﻜﻦُ ﻭَﺯْﻧُﻬَﺎ ﻭَﺇﹺﻧﱠﻤَﺎ ﺗُﻮ َﺯﻥﹸ ﺍ ﹾﻟﹶﺄ ْﺟﺴَﺎ ُﻡ ‪ ،‬ﹸﺃﺟﹺﻴ َ‬ ‫ﺕ ِﻟِﺜﹶﻘ ﹺﻞ ﺍ ﹾﻟ ِﻌﺒَﺎ َﺩ ِﺓ‬ ‫ﺶ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ُ‬ ‫ﺕ َﻭَﺗﻄِﻴ ُ‬ ‫ﺠﺴﱢﻢُ ﺍ ﹾﻟﹶﺄ ﹾﻓﻌَﺎ ﹶﻝ ﻭَﺍ ﹾﻟﹶﺄ ﹾﻗﻮَﺍ ﹶﻝ ﹶﻓﺘُﻮ َﺯﻥﹸ ﹶﻓَﺘ ﹾﺜﻘﹸﻞﹸ ﺍﻟﻄﱠﺎﻋَﺎ ُ‬ ‫ﻑ ﺍ ﹾﻟﹶﺄ ْﺣﻮَﺍ ﹺﻝ ﹶﺃ ْﻭ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ َ‬ ‫َﻭَﻳﺨَْﺘِﻠﻒُ ﺑﹺﺎ ْﺧِﺘﻠﹶﺎ ِ‬ ‫ﺕ‪.‬‬ ‫ﺖ ﺍﻟﻨﱠﺎ ُﺭ ﺑﹺﺎﻟﺸﱠ َﻬﻮَﺍ ِ‬ ‫ﺠﻨﱠﺔﹸ ﺑﹺﺎ ﹾﻟ َﻤﻜﹶﺎ ﹺﺭ ِﻩ َﻭ ُﺣﻔﱠ ْ‬ ‫ﺖ ﺍ ﹾﻟ َ‬ ‫ﺼَﻴ ِﺔ ﻋَﻠﹶﻴْﻬَﺎ ﻭَﻟِﺬﹶﺍ َﻭ َﺭ َﺩ ‪ُ :‬ﺣﻔﱠ ْ‬ ‫ﺲ َﻭ ِﺧﻔﱠ ِﺔ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫َﻋﻠﹶﻰ ﺍﻟﻨﱠ ﹾﻔ ﹺ‬ ‫ﻭﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(١٥١‬‬ ‫ﺖ َﻫ ِﺬ ِﻩ َﺷﻬَﺎﺩَﺓ ﺍﻟﺘﱠ ْﻮﺣِﻴﺪ ِﻟﹶﺄﻥﱠ ِﻣ ْﻦ ﺷَﺄﹾﻥ ﺍﻟﹾﻤِﻴﺰَﺍﻥ ﹶﺃ ﹾﻥ ﻳُﻮ ﺿَﻊ ﻓِﻲ ِﻛﻔﱠﺘﻪ َﺷﻲْﺀ َﻭﻓِﻲ ﺍﹾﻟﹸﺄ ْﺧﺮَﻯ‬ ‫ﺴ ْ‬ ‫ﺤﻜِﻴﻢ ﺍﻟﺘﱢ ْﺮِﻣ ِﺬﻱّ ‪ :‬ﹶﻟ ْﻴ َ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ َ‬ ‫ﺴَﺘﺤِﻴﻞ ﹶﺃ ﹾﻥ ﻳَﺄﹾﺗِﻲ‬ ‫ﺴَﺘ ﺤِﻴﻞ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟ َﻌﺒْﺪ َﻳ ﹾﺄﺗِﻲ ﺑﹺﻬﹺﻤَﺎ َﺟﻤِﻴﻌًﺎ َﻭَﻳ ْ‬ ‫ﺴﻨَﺎﺕ ﻓِﻲ ِﻛﻔﱠﺔ ﻭَﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕ ﻓِﻲ ِﻛﻔﱠﺔ ﹶﻓ َﻬﺬﹶﺍ ﹶﻏﻴْﺮ ﻣُ ْ‬ ‫ﺤَ‬ ‫ﺿﺪّﻩ ﹶﻓﺘُﻮ ﺿَﻊ ﺍﹾﻟ َ‬ ‫ِ‬ ‫ﻚ ِﺍ ْﺳَﺘﺤَﺎ ﹶﻝ ﹶﺃ ﹾﻥ ﺗُﻮﺿَﻊ َﺷﻬَﺎﺩَﺓ ﺍﻟﺘﱠ ْﻮﺣِﻴﺪ‬ ‫ﺑﹺﺎﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﻭَﺍ ﹾﻟﹺﺈﳝَﺎﻥ َﺟﻤِﻴﻌًﺎ َﻋﺒْﺪ ﻭَﺍﺣِﺪ ﻳُﻮﺿَﻊ ﺍﹾﻟﹺﺈﳝَﺎﻥ ﻓِﻲ ِﻛﻔﱠﺔ ﻭَﺍ ﹾﻟ ﹸﻜﻔﹾﺮ ﻓِﻲ ِﻛﻔﱠﺔ ﹶﻓ ﹶﻜ ﹶﺬِﻟ َ‬ ‫ﺴﻨَﺎﺕ ﺍ ﻩ ﹸﻗﻠﹾﺖ‬ ‫ﺤَ‬ ‫ﺴﻨَﺔ ﺗُﻮﺿَﻊ ﻓِﻲ ﺍﻟﹾﻤِﻴﺰَﺍﻥ ﺳَﺎﺋِﺮ ﺍﹾﻟ َ‬ ‫ﻓِﻲ ﺍﻟﹾﻤِﻴﺰَﺍﻥ َﻭﹶﺃﻣﱠﺎ َﺑ ْﻌ َﺪﻣَﺎ ﺁ َﻣ َﻦ ﺍ ﹾﻟ َﻌﺒْﺪ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻨﱡﻄﹾﻖ ِﻣ ْﻨﻪُ ﹺﺑﻠﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ َﺣ َ‬ ‫ﺨﺼًﺎ َﻭﹺﺇ ﹾﻥ ﹶﻛﺎ ﹶﻥ ﻣَﺎ ُﻳﻀَﺎﺩّ ُﻫﻤَﺎ َﻧ ْﻮﻋًﺎ َﻭ ِﻫ َﻲ ﺍﻟﺴﱠﻴﱢﺌﹶﺔ‬ ‫ﺲ ﻟﹶﻬُﻤَﺎ ﻣَﺎ ُﻳﻀَﺎﺩّ ُﻫﻤَﺎ َﺷ ْ‬ ‫ﺴﻨَﺔ ﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﹶﻟْﻴ َ‬ ‫َﺷﻬَﺎﺩَﺓ ﺍﻟﺘﱠ ْﻮﺣِﻴﺪ ﻭَﺍﹾﻟﹺﺈﳝَﺎﻥ َﺣ َ‬ ‫ﺲ ﹶﻟﻪُ ﻣَﺎ ُﻳﻀَﺎﺩّ َﺷ ﺨْﺼﻪ ﹶﺃْﻳﻀًﺎ َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْﺘﺮُﻙ ﺍﻟﺼﱠﻠﹶﺎﺓ ﹶﻗﻂﹼ‬ ‫ﺴَﻨ ِﺔ ﹶﻓﻴُﺮَﺍﺩ ﹶﺃﻥﱠ ﺍﻟﻨﱡﻄﹾﻖ ﹺﺑﻠﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ َﺑﻌْﺪ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ ﹶﻟْﻴ َ‬ ‫ﺤَ‬ ‫ﺍ ﹾﻟﻤُﻘﹶﺎﹺﺑﻠﹶﺔ ِﻟﹾﻠ َ‬ ‫ﺨﺼًﺎ ﹶﻓﻠﹾﻴَُﺘﹶﺄﻣﱠﻞﹾ‬ ‫ﺴﻨَﺔ ﻟﹶﺎ ُﻳﻘﹶﺎﺑﹺﻠﻬَﺎ ِﻣ ْﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕ ﻣَﺎ ُﻳﻀَﺎﺩّﻫَﺎ َﺷ ْ‬ ‫ﹶﻓ ِﻔﻌْﻞ ﺍﻟﺼﱠﻠﹶﺎﺓ ِﻣ ْﻨﻪُ َﺣ َ‬ ‫ﺕ)‪(١‬‬ ‫ﺹ ﺍﻟﱠﺬِﻱ َﻳ ْﻤ ﺤُﻮ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﻕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺ‬ ‫ﻉ ِﻣ ْﻦ ﺍﻟﺼﱢ ْﺪ ﹺ‬ ‫ﺕ ؛ ﹶﻟﻤﱠﺎ ﻗﹶﺎﻟﹶﻬَﺎ ﹺﺑَﻨ ْﻮ ﹺ‬ ‫ﻚ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺖ ﹺﺑِﺘ ﹾﻠ َ‬ ‫ﹺﺑﹶﺄﻥﱠ ﹶﻗ ْﻮ ﹶﻝ ‪ :‬ﻟﹶﺎ ﺇﹶﻟ َﻪ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ﹶﺛﻘﹸﹶﻠ ْ‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٤٣٦‬‬ ‫ﺠ َﺰ َﻋ ْﻦ‬ ‫ﺨ ْﻤ ﹺﺮ ﻋَﺰْﻣًﺎ ﺟَﺎ ﹺﺯﻣًﺎ ‪ -‬ﹶﻓ َﻌ َ‬ ‫ﺏ ﺍﹾﻟ َ‬ ‫ﺤﺮﱠ ﹴﻡ " ﻛﹶﺎﻟﺰﱢﻧَﺎ ﻭَﺍﻟﺴﱠ ﹺﺮﹶﻗ ِﺔ َﻭﺷُ ْﺮ ﹺ‬ ‫ﻣَﺎ َﺗﻘﹸﻮ ﹸﻝ ﺍﻟﺴﱠﺎ َﺩﺓﹸ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ َﺀ ﻓِﻲ َﻣ ْﻦ َﻋ َﺰ َﻡ َﻋﻠﹶﻰ " ِﻓ ْﻌ ﹺﻞ ﻣُ َ‬ ‫ﺤَﺘ ﺞﱡ َﻋﻠﹶﻰ َﻋ َﺪ ﹺﻡ ﺍ ﹾﻟﹺﺈ ﹾﺛ ﹺﻢ‬ ‫ﺏ َﻣ ْﻦ َﻳ ْ‬ ‫ﺠﺮﱠ ِﺩ ﺍ ﹾﻟَﻌ ْﺰ ﹺﻡ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ َﻭﹺﺇ ﹾﻥ ﹸﻗ ﹾﻠُﺘ ْﻢ ‪َ :‬ﻳ ﹾﺄﹶﺛﻢُ ﹶﻓﻤَﺎ َﺟﻮَﺍ ُ‬ ‫ﺕ ﹶﺃ ْﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ‪َ .‬ﻫ ﹾﻞ َﻳﹾﺄﹶﺛﻢُ ﹺﺑﻤُ َ‬ ‫ِﻓ ْﻌِﻠ ِﻪ ‪ :‬ﺇﻣﱠﺎ ﹺﺑ َﻤ ْﻮ ِ‬ ‫ﺖ ﹺﺑ ِﻪ ﺃﹶﻧْﻔﹸﺴَﻬَﺎ‬ ‫ﺐ َﻋﹶﻠ ْﻴ ِﻪ { َﻭﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ‪ } :‬ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﺠَﺎ َﻭ َﺯ ِﻟﹸﺄﻣﱠﺘِﻲ َﻋﻤﱠﺎ َﺣﺪﱠﹶﺛ ْ‬ ‫ﺴﻴﱢﹶﺌ ٍﺔ َﻭﹶﻟ ْﻢ ﻳَﻌْﻤَﻠﹾﻬَﺎ ﹶﻟ ْﻢ ُﺗ ﹾﻜَﺘ ْ‬ ‫ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ‪ } :‬ﺇﺫﹶﺍ َﻫﻢﱠ َﻋ ْﺒﺪِﻱ ﹺﺑ َ‬ ‫ﺲ ﻭَﺍ ﹾﻟ َﻌ ْﺰ ُﻡ ﺩَﺍﺧِﻞﹲ ﻓِﻲ‬ ‫ﺚ ﺍﻟﻨﱠ ﹾﻔ ﹺ‬ ‫ﻣَﺎ ﹶﻟ ْﻢ َﺗ ْﻌ َﻤ ﹾﻞ ﹶﺃ ْﻭ َﺗَﺘ ﹶﻜﻠﱠ ْﻢ { ﻭَﺍ ْﺣَﺘ ﺞﱠ ﹺﺑ ِﻪ ِﻣ ْﻦ َﻭ ْﺟ َﻬ ْﻴ ﹺﻦ ‪ ) .‬ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ﹶﺃﻧﱠﻪُ ﹶﺃ ْﺧَﺒ َﺮ ﺑﹺﺎ ﹾﻟ َﻌ ﹾﻔ ﹺﻮ َﻋ ْﻦ َﺣﺪِﻳ ِ‬ ‫ﺍ ﹾﻟ ُﻌﻤُﻮ ﹺﻡ ﻭَﺍ ﹾﻟَﻌ ْﺰ ُﻡ ﻭَﺍﻟﹾﻬَﻢﱡ ﻭَﺍﺣِﺪٌ ‪ .‬ﻗﹶﺎﹶﻟﻪُ ﺍ ْﺑ ُﻦ ﺳﻴﺪﻩ ‪ ) .‬ﺍﻟﺜﱠﺎﹺﻧﻲ ﹶﺃﻧﱠﻪُ َﺟ َﻌ ﹶﻞ ﺍﻟﺘﱠ ﺠَﺎﻭُ َﺯ ﻣُﻤْﺘَﺪ‪‬ﺍ ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳُﻮ َﺟ َﺪ ﻛﹶﻠﹶﺎﻡٌ ﹶﺃ ْﻭ َﻋ َﻤ ﹲﻞ َﻭﻣَﺎ ﹶﻗ ْﺒ ﹶﻞ‬ ‫ﺴ ْﻴ ﹶﻔ ْﻴ ﹺﻬﻤَﺎ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺇ ﹾﺫ ﺍ ﹾﻟَﺘﻘﹶﻰ ﺍﻟﹾﻤُﺴْﻠِﻤَﺎﻥِ ﹺﺑ َ‬ ‫ﻚ ﺩَﺍﺧِﻞﹲ ﻓِﻲ َﺣﺪﱢ ﺍﻟﺘﱠ ﺠَﺎﻭُ ﹺﺯ َﻭَﻳ ْﺰﻋُﻢُ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﺩﻟﹶﺎﹶﻟ ﹶﺔ ﻓِﻲ ﹶﻗ ْﻮ ﹺﻝ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﹶﺫِﻟ َ‬ ‫ﺼ ٍﺪ َﻭﹶﺃ ﹾﻥ ﻟﹶﺎ‬ ‫ﺠﺮﱠﺩُ ﹶﻗ ْ‬ ‫ﺐ ِﻟ ُﺪﺧُﻮ ﹺﻝ ﺍ ﹾﻟ َﻤ ﹾﻘﺘُﻮ ﹺﻝ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﻣُﻮَﺍ َﺟ َﻬﺘُﻪُ ﹶﺃﺧَﺎ ُﻩ ِﻟﹶﺄﻧﱠﻪُ َﻋ َﻤ ﹲﻞ ﻟﹶﺎ ﻣُ َ‬ ‫ﻓﹶﺎ ﹾﻟﻘﹶﺎِﺗﻞﹸ ﻭَﺍﻟﹾﻤَﻘﹾﺘُﻮﻝﹸ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ { ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﻤُﻮ ﹺﺟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﻟﱠﺬِﻱ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻟِﻲ ﻣَﺎﻟﹰﺎ ﹶﻟ ﹶﻔ َﻌﻠﹾﺖ َﻭﹶﻓ َﻌﻠﹾﺖ ﺃﹶﻧﱠﻬُﻤَﺎ ﻓِﻲ ﺍﹾﻟﹺﺈﹾﺛ ﹺﻢ ﺳَﻮَﺍﺀٌ َﻭﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ‬ ‫َﺩﻟﹶﺎﹶﻟ ﹶﺔ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﻣَﺎ ﹶﻟ ْﻢ َﺗ ْﻌ َﻤ ﹾﻞ ﹺﺑ ِﻪ ﹶﺃ ْﻭ َﺗَﺘ ﹶﻜﻠﱠ ْﻢ { ﻭَﻫَﺬﹶﺍ ﹶﻗ ْﺪ َﺗ ﹶﻜﻠﱠ َﻢ َﻭﹶﻗ ْﺪ َﻭﹶﻗ َﻊ ِﻓﻲ َﻫ ِﺬ ِﻩ‬ ‫ﺳَﻮَﺍﺀٌ { ِﻟﹶﺄﻧﱠﻪُ َﺗ ﹶﻜﻠﱠ َﻢ ﻭَﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﺴَﺘ ْﻮﻓﹰﻰ ‪.‬‬ ‫ﺞ ﺇﻟﹶﻰ َﺑﻴَﺎﹺﻧﻬَﺎ ُﻣ ﹶﻄﻮﱠﻟﹰﺎ َﻣ ﹾﻜﺸُﻮﻓﹰﺎ ُﻣ ْ‬ ‫ﲑ ﻭَﺍ ْﺣﺘِﻴ َ‬ ‫ﺴﹶﺄﹶﻟ ِﺔ ﻛﹶﻠﹶﺎﻡٌ ﹶﻛِﺜ ٌ‬ ‫ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺏ‬ ‫ﺠﻮَﺍ ُ‬ ‫ﺍﹾﻟ َ‬ ‫ﺝ ﹶﻗْﺒ ﹶﻞ‬ ‫ﺤﺘَﺎ ُ‬ ‫ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ َﻫ ِﺬ ِﻩ ﺍﻟﹾ َﻤﺴْﹶﺄﹶﻟﺔﹸ ﻭَﻧَ ﺤْﻮُﻫَﺎ َﺗ ْ‬ ‫ﺿ ﹺﺮ َﳛﻪُ ‪ .‬ﺍﹾﻟ َ‬ ‫ﺱ ﺍﻟﻠﱠ ُﻪ ﺭُﻭ َﺣﻪُ َﻭَﻧﻮﱠ َﺭ َ‬ ‫ﺏ ‪َ :‬ﺷ ْﻴ ﺦُ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﺍ ْﺑ ُﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﹶﻗﺪﱠ َ‬ ‫ﹶﻓﹶﺄﺟَﺎ َ‬ ‫ﺱ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ َﻤﺴَﺎِﺋ ﹺﻞ َﻭﹶﻗ َﻊ ﻋَﺎﻣﱠُﺘ ُﻪ ِﻣ ْﻦ ﹶﺃ ْﻣ َﺮ ْﻳ ﹺﻦ ‪ ) .‬ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ‬ ‫ﺏ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺿ ِﻄﺮَﺍ َ‬ ‫ﺼﻮﱡ ﹺﺭ ﻟﹶﻬَﺎ ﹶﻓﹺﺈﻥﱠ ﺍ ْ‬ ‫ﺴ ﹺﻦ ﺍﻟﺘﱠ َ‬ ‫ﺍﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ ﻓِﻲ ﺣُﻜﹾﻤِﻬَﺎ ﺇﻟﹶﻰ ﺣُ ْ‬ ‫ﺻﻔﹶﺎِﺗﻬَﺎ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ َﻣ ْﻮ ﹺﺭﺩُ ﺍﹾﻟ ﹶﻜﹶﻠﺎ ﹺﻡ ‪َ .‬ﻭ ) ﺍﻟﺜﱠﺎﻧﹺﻲ َﻋ َﺪﻡُ ﺇ ْﻋﻄﹶﺎ ِﺀ ﺍ ﹾﻟﹶﺄ ِﺩﻟﱠ ِﺔ ﺍﻟﺸﱠ ْﺮ ِﻋﻴﱠ ِﺔ َﺣﻘﱠﻬَﺎ ؛ ﻭَﻟِﻬَﺬﹶﺍ‬ ‫ﺏ َﻭ ِ‬ ‫ﺤﻘِﻴ ﹺﻖ ﹶﺃ ْﺣﻮَﺍ ﹺﻝ ﺍ ﹾﻟ ﹸﻘﻠﹸﻮ ﹺ‬ ‫َﻋ َﺪﻡُ َﺗ ْ‬ ‫ﻀ ﹰﺔ ﻓِﻲ ﺍﻟﻈﱠﺎ ِﻫ ﹺﺮ‬ ‫ﺠ َﺪ ﺍﻟﻨﱠﺎ ِﻇﺮُ ﻓِﻲ ﹶﻛﻠﹶﺎ ِﻣ ﹺﻬ ْﻢ ﹶﺃﻧﱠ ُﻬ ْﻢ َﻳﺪﱠﻋُﻮ ﹶﻥ ﺇﲨﺎﻋﺎﺕ ُﻣَﺘﻨَﺎِﻗ َ‬ ‫ﺏ َﺣﺘﱠﻰ َﻳ ﹺ‬ ‫ﺱ ﻓِﻲ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﲑ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺏ ﹶﻛِﺜ ﹴ‬ ‫ﺿ ِﻄﺮَﺍ ُ‬ ‫ﹶﻛﺜﹸ َﺮ ﺍ ْ‬ ‫ﺐ ﻣَﺎ َﺑ ْﻴ َﻦ‬ ‫ﺤﻲﱢ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﺍ ﹾﻟ ِﻌﹾﻠ ُﻢ ﻭَﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﻭَﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ﹸﺓ ﻭَﻧَ ﺤْﻮُﻫَﺎ ﹶﻟﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤﺮَﺍِﺗ ﹺ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﺻﻔﹶﺎ ِ‬ ‫‪ .‬ﹶﻓَﻴ ْﻨَﺒ ِﻐﻲ ﹶﺃ ﹾﻥ َﻳ ْﻌﹶﻠ َﻢ ﹶﺃﻥﱠ ﹸﻛﻞﱠ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ِ‬ ‫ﻚ ﺍﹾﻟ َﻬﻢﱡ ﻭَﺍﻟﹾﺈﹺﺭَﺍﺩَﺓﹸ ﻭَﺍ ﹾﻟ َﻌ ْﺰ ُﻡ َﻭ ﹶﻏ ْﻴﺮُ‬ ‫ﲔ َﻭ َﻣﺮَﺍِﺗﹺﺒ ِﻪ ؛ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻀﺒُﻄﹸﻪُ ﺍ ﹾﻟ ِﻌﺒَﺎ ُﺩ ‪ :‬ﻛﹶﺎﻟﺸﱠﻚﱢ ﹸﺛﻢﱠ ﺍﻟﻈﱠﻦﱢ ﹸﺛﻢﱠ ﺍ ﹾﻟ ِﻌﹾﻠ ﹺﻢ ﹸﺛﻢﱠ ﺍ ﹾﻟَﻴ ِﻘ ﹺ‬ ‫ﹶﺃﻭﱠِﻟ ِﻪ ﻭَﺁ ِﺧ ﹺﺮ ِﻩ ﻣَﺎ ﻟﹶﺎ َﻳ ْ‬

‫ﺻ ﺢﱡ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ َﻋ ْﻨﻪُ َﻭﹶﻗ ْﻮﻝﹸ‬ ‫ﺐ ﹶﺃ ْﺣﻤَﺪ َﻭﻫُ َﻮ ﹶﺃ َ‬ ‫ﲑ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱡﻨﱠ ِﺔ ‪َ -‬ﻭﻫُ َﻮ ﻇﹶﺎ ِﻫﺮُ َﻣ ﹾﺬ َﻫ ﹺ‬ ‫ﺏ ِﻋ ْﻨ َﺪ َﺟﻤَﺎ ِﻫ ﹺ‬ ‫ﻚ ؛ ﻭَﻟِﻬَﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟﺼﱠﻮَﺍ ُ‬ ‫ﹶﺫِﻟ َ‬ ‫ﺤﻲﱢ ‪:‬‬ ‫ﺕ ﺍﻟﱠﺘِﻲ َﺗﻘﹸﻮ ُﻡ ﹺﺑ َﻐْﻴ ﹺﺮ ﺍﹾﻟ َ‬ ‫ﻚ ﺍﻟﺼﱢﻔﹶﺎ ُ‬ ‫ﺻ ﺤَﺎﹺﺑ ِﻪ ‪ -‬ﹶﺃﻥﱠ ﺍ ﹾﻟ ِﻌ ﹾﻠ َﻢ ﻭَﺍ ﹾﻟ َﻌ ﹾﻘ ﹶﻞ ﻭَﻧَ ﺤْﻮَﻫُﻤَﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺰﱢﻳَﺎ َﺩ ﹶﺓ ﻭَﺍﻟﻨﱡ ﹾﻘﺼَﺎ ﹶﻥ َﺑ ﹾﻞ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﹶﺃ ﹾﻛﹶﺜ ﹺﺮ ﹶﺃ ْ‬ ‫ﺻﹶﻠﹰﺔ‬ ‫ﺖ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﺣَﺎ ِ‬ ‫ﻉ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻣَﻌَﻬَﺎ ﺇﺫﹶﺍ ﻛﹶﺎَﻧ ْ‬ ‫ﺠﺐُ ُﻭﻗﹸﻮ ُ‬ ‫ﺡ ‪ .‬ﹶﻓَﻨﻘﹸﻮ ﹸﻝ ﹶﺃﻭﱠﻟﹰﺎ ﺍﻟﹾﺈﹺﺭَﺍﺩَﺓﹸ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣﺔﹸ ِﻫ َﻲ ﺍﻟﱠﺘِﻲ َﻳ ﹺ‬ ‫ﻛﹶﺎﻟﹾﺄﹶﻟﹾﻮَﺍﻥِ ﻭَﺍﻟ ﱡﻄﻌُﻮ ﹺﻡ ﻭَﺍ ﹾﻟﹶﺄ ْﺭﻭَﺍ ﹺ‬ ‫ﺽ‬ ‫ﺐ ُﻭﺟُﻮ ُﺩ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ِﻟ ﹶﻜﻤَﺎ ﹺﻝ ُﻭﺟُﻮ ِﺩ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘﻀِﻲ ﺍﻟﺴﱠﺎِﻟ ﹺﻢ َﻋ ْﻦ ﺍ ﹾﻟ ُﻤﻌَﺎ ﹺﺭ ﹺ‬ ‫ﺕ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ﹸﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣﺔﹸ َﻣ َﻊ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﺍﻟﺘﱠﺎﻣﱠ ِﺔ َﻭ َﺟ َ‬ ‫ﹶﻓﹺﺈﻧﱠﻪُ َﻣﺘَﻰ ﻭُ ﹺﺟ َﺪ ْ‬ ‫ﺨ ﹾﻠ ﹺﻖ ِﻟﻤَﺎ َﻳ ﹾﻘ ِﺪﺭُﻭ ﹶﻥ‬ ‫ﺕ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩﺓﹸ ﻭَﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﺍﻟﺘﱠﺎﻣﱠ ﹸﺔ َﻭﹶﻟ ْﻢ َﻳ ﹶﻘ ْﻊ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﺍﹾﻟﹺﺈﺭَﺍ َﺩﺓﹸ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ َﻭﻫُ َﻮ ﺇﺭَﺍﺩَﺍﺕُ ﺍﹾﻟ َ‬ ‫ﺍ ﹾﻟ ُﻤﻘﹶﺎ ﹺﻭ ﹺﻡ َﻭ َﻣﺘَﻰ ﻭُ ﹺﺟ َﺪ ْ‬ ‫ﻒ َﺗﻔﹶﺎ ُﻭﺗًﺎ ﻛﹶﺜِﲑًﺍ ؛ ﹶﻟ ِﻜ ْﻦ َﺣْﻴﺚﹸ ﹶﻟ ْﻢ َﻳ ﹶﻘ ْﻊ‬ ‫ﺖ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹺﺈﺭَﺍﺩَﺍﺕُ ُﻣَﺘﻔﹶﺎ ﹺﻭَﺗ ﹰﺔ ﻓِﻲ ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ َﻭ ﺍﻟﻀﱠ ْﻌ ِ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ﹾﻓﻌَﺎ ﹺﻝ َﻭﹶﻟ ْﻢ َﻳ ﹾﻔ َﻌﻠﹸﻮ ُﻩ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ‬ ‫ﻉ؛‬ ‫ﺖ ﺍﻟﹾﺈﹺﺭَﺍﺩَﺓﹸ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ﺟَﺰْﻣًﺎ ﺗَﺎﻣ‪‬ﺎ ‪َ .‬ﻭ َﻫ ِﺬ ِﻩ " ﺍﻟﹾ َﻤﺴْﹶﺄﹶﻟﺔﹸ " ﺇﻧﱠﻤَﺎ ﹶﻛﺜﹸ َﺮ ﻓِﻴﻬَﺎ ﺍﻟﻨﱢﺰَﺍ ُ‬ ‫ﺴ ْ‬ ‫ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ﺍﻟﹾﻤُﺮَﺍﺩُ َﻣ َﻊ ُﻭﺟُﻮ ِﺩ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﺍﻟﺘﱠﺎﻣﱠ ِﺔ ﹶﻓﹶﻠ ْﻴ َ‬ ‫ﻚ ﻓِﻲ ﺍ ﹾﻟ َﻌ ْﺰ ﹺﻡ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ‬ ‫ِﻟﹶﺄﻧﱠﻬُ ْﻢ ﻗﹶﺪﱠﺭُﻭﺍ ﺇﺭَﺍ َﺩ ﹰﺓ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ِﻟ ﹾﻠ ِﻔ ْﻌ ﹺﻞ ﻟﹶﺎ َﻳﻘﹾَﺘ ﹺﺮﻥﹸ ﺑﹺﻬَﺎ ﺷَﻲْﺀٌ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻭَﻫَﺬﹶﺍ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ‪َ .‬ﻭﹺﺇﻧﱠﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ ﹶﺫِﻟ َ‬ ‫َﻳ ﹾﻔ َﻌ ﹶﻞ ﹶﻓ ﹶﻘ ْﺪ َﻳ ْﻌ ﹺﺰﻡُ َﻋﻠﹶﻰ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻓِﻲ ﺍﻟﹾﻤُﺴَْﺘﻘﹾَﺒ ﹺﻞ َﻣ ْﻦ ﻟﹶﺎ َﻳ ﹾﻔَﻌﻞﹸ ِﻣ ْﻨﻪُ ﺷَﻴْﺌﹰﺎ ﻓِﻲ ﺍﹾﻟ ﺤَﺎ ﹺﻝ ﻭَﺍ ﹾﻟ َﻌ ْﺰ ُﻡ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﻓِﻲ ﺍﻟﹾﻤُﺴَْﺘﻘﹾَﺒ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻜﻔِﻲ‬ ‫ﺙ َﺗﻤَﺎ ﹺﻡ ﺍﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﻟﹾﻤُﺴَْﺘﻠﹾ ﹺﺰ َﻣ ِﺔ ِﻟ ﹾﻠ ِﻔ ْﻌ ﹺﻞ َﻭ َﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩﺓﹸ ﺍ ﹾﻟ ﺠَﺎ ﹺﺯ َﻣﺔﹸ ‪َ .‬ﻭ "‬ ‫ﻓِﻲ ُﻭﺟُﻮ ِﺩ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ َﺑ ﹾﻞ ﻟﹶﺎ ُﺑﺪﱠ ِﻋ ْﻨ َﺪ ُﻭﺟُﻮ ِﺩ ِﻩ ِﻣ ْﻦ ُﺣﺪُﻭ ِ‬ ‫ﺏ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺍﻟﺘﱠﺎﻡﱢ‬ ‫ﻉ ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺍﻟﺘﱠﺎﻡﱢ ‪ :‬ﹶﻟﻪُ ﹶﺛﻮَﺍ ُ‬ ‫ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ﹸﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣﺔﹸ " ﺇﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﻣَﻌَﻬَﺎ ﺍ ﹾﻟﹺﺈْﻧﺴَﺎ ﹸﻥ ﻣَﺎ َﻳ ﹾﻘ ِﺪﺭُ َﻋﹶﻠ ْﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﻟﺸﱠ ْﺮ ﹺ‬ ‫ﺤﻞﱢ ﻗﹸﺪْ َﺭِﺗ ِﻪ ِﻣﹾﺜ ﹶﻞ‬ ‫ﺐ َﻋﻠﹶﻰ ﻣَﺎ ﻫُ َﻮ َﺧﺎﺭﹺﺝٌ َﻋ ْﻦ َﻣ َ‬ ‫ﺏ َﻭُﻳﻌَﺎﹶﻗ َ‬ ‫ﺏ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺍﻟﺘﱠﺎﻡﱢ ﺍﻟﱠﺬِﻱ ﹶﻓ َﻌ ﹶﻞ َﺟﻤِﻴ َﻊ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﺍ ﹾﻟ ُﻤﺮَﺍ ِﺩ َﺣﺘﱠﻰ ُﻳﺜﹶﺎ َ‬ ‫َﻭ ِﻋﻘﹶﺎ ُ‬ ‫ﺿﻠﹶﺎﹶﻟ ٍﺔ ﻭَﺍﻟﺴﱠﺎﻥﱢ‬ ‫ﲔ ﻭﺍﳌﺘﻌﺎﻭﻧﲔ َﻋﻠﹶﻰ ﹶﺃ ﹾﻓﻌَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ ﻭَﻣِﻨْﻬَﺎ ﻣَﺎ َﻳَﺘ َﻮﻟﱠﺪُ َﻋ ْﻦ ِﻓ ْﻌ ﹺﻞ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ ﻛﹶﺎﻟﺪﱠﺍﻋِﻲ ﺇﻟﹶﻰ ﻫُ ًﺪﻯ ﹶﺃ ْﻭ ﺇﻟﹶﻰ َ‬ ‫ﺍﻟﹾﻤُﺸَْﺘ ﹺﺮ ِﻛ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻣ ْﻦ َﺩﻋَﺎ ﺇﻟﹶﻰ ُﻫﺪًﻯ ﻛﹶﺎ ﹶﻥ‬ ‫ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﺴَﻨ ﹰﺔ َﻭﺳُﻨﱠ ﹰﺔ َﺳﻴﱢﹶﺌ ﹰﺔ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ‬ ‫ﺳُﻨﱠ ﹰﺔ َﺣ َ‬ ‫ﺿﻠﹶﺎﹶﻟ ٍﺔ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟ ﹺﻮ ْﺯ ﹺﺭ ِﻣ ﹾﺜﻞﹸ‬ ‫ﺺ ِﻣ ْﻦ ﹸﺃﺟُﻮ ﹺﺭ ِﻫ ْﻢ ﺷَﻲْﺀٌ َﻭ َﻣ ْﻦ َﺩﻋَﺎ ﺇﻟﹶﻰ َ‬ ‫ﹶﻟﻪُ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ ِﻣ ﹾﺜﻞﹸ ﹸﺃﺟُﻮ ﹺﺭ َﻣ ْﻦ َﺗﹺﺒ َﻌﻪُ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ‬ ‫ﺴَﻨ ﹰﺔ‬ ‫ﺤ ْﻴ ﹺﻦ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻣ ْﻦ َﺳﻦﱠ ﺳُﻨﱠ ﹰﺔ َﺣ َ‬ ‫ﺖ َﻋ ْﻨﻪُ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﺺ ِﻣ ْﻦ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ِﻫ ْﻢ ﺷَﻲْﺀٌ { َﻭﹶﺛَﺒ َ‬ ‫ﹶﺃ ْﻭﺯَﺍ ﹺﺭ َﻣ ْﻦ َﺗﹺﺒ َﻌﻪُ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ‬ ‫ﺺ ِﻣ ْﻦ ﹸﺃﺟُﻮ ﹺﺭ ِﻫ ْﻢ ﺷَﻲْﺀٌ { ‪ .‬ﻓﹶﺎﻟﺪﱠﺍﻋِﻲ ﺇﻟﹶﻰ ﺍ ﹾﻟ ُﻬﺪَﻯ َﻭﹺﺇﻟﹶﻰ‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﺃﹶﺟْﺮُﻫَﺎ َﻭﹶﺃ ْﺟﺮُ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ ﺑﹺﻬَﺎ ﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ‬ ‫ﻉ‬ ‫ﺐ ﻭَﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ِﻟﻤَﺎ َﺩﻋَﺎ ﺇﹶﻟ ْﻴ ِﻪ ؛ ﹶﻟ ِﻜﻦﱠ ﻗﹸ ْﺪ َﺭَﺗﻪُ ﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ َﻭﻗﹸﺪْ َﺭ ﹶﺓ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺑﹺﺎﻟِﺎﺗﱢﺒَﺎ ﹺ‬ ‫ﺍﻟﻀﱠﻠﹶﺎﹶﻟ ِﺔ ﻫُ َﻮ ﻃﹶﺎﻟِﺐٌ ﻣُﺮﹺﻳﺪٌ ﻛﹶﺎ ِﻣﻞﹸ ﺍﻟﻄﱠﹶﻠ ﹺ‬ ‫ﻚ ﹺﺑﹶﺄﻧﱠﻬُ ْﻢ ﻟﹶﺎ ُﻳﺼِﻴُﺒ ُﻬ ْﻢ ﹶﻇ َﻤﹲﺄ َﻭﻟﹶﺎ‬ ‫ﻭَﺍﻟﹾﻘﹶﺒُﻮ ﹺﻝ ؛ ﻭَﻟِﻬَﺬﹶﺍ ﹶﻗ َﺮ ﹶﻥ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﻓِﻲ ِﻛﺘَﺎﹺﺑ ِﻪ َﺑ ْﻴ َﻦ ﺍ ﹾﻟﹶﺄ ﹾﻓﻌَﺎ ﹺﻝ ﺍ ﹾﻟ ُﻤﺒَﺎ ِﺷ َﺮ ِﺓ ﻭَﺍﻟﹾﻤَُﺘ َﻮﻟﱢ َﺪ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ } :‬ﹶﺫِﻟ َ‬ ‫ﺐ ﹶﻟ ُﻬ ْﻢ ﹺﺑ ِﻪ َﻋ َﻤ ﹲﻞ ﺻَﺎﻟِﺢٌ‬ ‫ﻆ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ َﺭ َﻭﻟﹶﺎ َﻳﻨَﺎﻟﹸﻮ ﹶﻥ ِﻣ ْﻦ َﻋ ُﺪﻭﱟ ﻧَﻴْﻠﹰﺎ ﺇﻟﱠﺎ ﻛﹸِﺘ َ‬ ‫ﺼ ﹲﺔ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ َﻭﻟﹶﺎ َﻳ ﹶﻄﺌﹸﻮ ﹶﻥ َﻣ ْﻮ ِﻃﺌﹰﺎ َﻳﻐِﻴ ﹸ‬ ‫ﺨ َﻤ َ‬ ‫ﺐ َﻭﻟﹶﺎ َﻣ ْ‬ ‫ﺼ ٌ‬ ‫َﻧ َ‬ ‫ﺠ ﹺﺰَﻳﻬُﻢُ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺐ ﹶﻟ ُﻬ ْﻢ ِﻟَﻴ ْ‬ ‫ﲑ ﹰﺓ َﻭﻟﹶﺎ َﻳ ﹾﻘ ﹶﻄﻌُﻮ ﹶﻥ ﻭَﺍ ِﺩﻳًﺎ ﺇﻟﱠﺎ ﻛﹸِﺘ َ‬ ‫ﲑ ﹰﺓ َﻭﻟﹶﺎ ﹶﻛﹺﺒ َ‬ ‫ﺻ ِﻐ َ‬ ‫ﲔ { } َﻭﻟﹶﺎ ُﻳ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ َﻧ ﹶﻔ ﹶﻘ ﹰﺔ َ‬ ‫ﺴﹺﻨ َ‬ ‫ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ ُﻳﻀِﻴ ُﻊ ﹶﺃ ْﺟ َﺮ ﺍﻟﹾﻤُ ﺤْ ِ‬ ‫ﺤﺪُﺙﹸ َﻋ ْﻦ ﹶﺃ ﹾﻓﻌَﺎِﻟ ﹺﻬ ْﻢ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻗﹸﺪْ َﺭِﺗ ﹺﻬﻢْ ﺍﻟﹾﻤُﻨْ ﹶﻔ ﹺﺮ َﺩ ِﺓ ‪َ :‬ﻭﻫُ َﻮ ﻣَﺎ ُﻳﺼِﻴُﺒ ُﻬ ْﻢ‬ ‫ﺴ َﻦ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { ‪ .‬ﹶﻓ ﹶﺬ ﹶﻛ َﺮ ﻓِﻲ ﺍﻟﹾﺂَﻳ ِﺔ ﺍ ﹾﻟﺄﹸﻭﻟﹶﻰ ﻣَﺎ َﻳ ْ‬ ‫ﹶﺃ ْﺣ َ‬ ‫ﺐ ﹶﻟ ُﻬ ْﻢ ﹺﺑ ِﻪ َﻋ َﻤ ﹲﻞ‬ ‫ﻆ َﻭ َﻣﺎ َﻳﻨَﺎﻟﹸﻮَﻧﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ ُﺪﻭﱢ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ‪ } :‬ﻛﹸِﺘ َ‬ ‫ﺤﺼُﻞﹸ ِﻟ ﹾﻠ ﹸﻜﻔﱠﺎ ﹺﺭ ﹺﺑ ﹺﻬ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟ َﻐ ْﻴ ِ‬ ‫ﺐ َﻭﻣَﺎ َﻳ ْ‬ ‫ﻉ ﻭَﺍﻟﺘﱠَﻌ ﹺ‬ ‫ﺶ ﻭَﺍﹾﻟ ﺠُﻮ ﹺ‬ ‫ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ ﹶﻄ ﹺ‬ ‫ﺼ ﹴﻞ َﻋ ْﻨ ُﻬ ْﻢ ﻳُ ﹾﻜَﺘﺐُ ﹶﻟ ُﻬ ْﻢ ﺑﹺﻬَﺎ َﻋ َﻤ ﹲﻞ ﺻَﺎﻟِ ﺢٌ‬ ‫ﺤﺪُﺙﹸ َﻭَﺗَﺘ َﻮﻟﱠﺪُ ِﻣ ْﻦ ِﻓ ْﻌِﻠ ﹺﻬ ْﻢ َﻭِﻓ ْﻌ ﹴﻞ ﺁ َﺧ َﺮ ﻣُﻨْﹶﻔ ِ‬ ‫ﺻَﺎﻟِ ﺢٌ { ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹶﺃﻥﱠ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹸﺄﻣُﻮ َﺭ ﺍﻟﱠﺘِﻲ َﺗ ْ‬ ‫ﺴ ﹺﻬﻢْ ‪َ :‬ﻭ ِﻫ َﻲ ﺍ ﹾﻟﹺﺈ ْﻧﻔﹶﺎ ﻕُ َﻭﹶﻗ ﹾﻄﻊُ ﺍ ﹾﻟ َﻤﺴَﺎﹶﻓ ِﺔ ﻓﹶﻠِﻬَﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﻓِﻴﻬَﺎ ‪:‬‬ ‫ﺲ ﹶﺃ ْﻋﻤَﺎِﻟ ﹺﻬ ْﻢ ﺍ ﹾﻟ ُﻤﺒَﺎ ِﺷ َﺮ ِﺓ ﺍﻟﱠﺘِﻲ ﺑَﺎﺷَﺮُﻭﻫَﺎ ﹺﺑﹶﺄﻧْﻔﹸ ِ‬ ‫َﻭ ﹶﺫ ﹶﻛ َﺮ ﻓِﻲ ﺍﻟﹾﺂَﻳ ِﺔ ﺍﻟﺜﱠﺎﹺﻧَﻴ ِﺔ َﻧ ﹾﻔ َ‬ ‫ﺿ َﻌ ْﻴ ﹺﻦ َﺟﺎ ﹺﺯ َﻣ ﹲﺔ َﻋﻠﹶﻰ َﻣ ﹾﻄﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ ﺍﻟﱠﺬِﻱ ﻫُ َﻮ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ‬ ‫ﺐ ﹶﻟ ُﻬ ْﻢ { ﹶﻓﹺﺈﻥﱠ َﻫ ِﺬ ِﻩ ﻧَﻔﹾﺴَﻬَﺎ َﻋ َﻤ ﹲﻞ ﺻَﺎﻟِ ﺢٌ َﻭﹺﺇﺭَﺍ َﺩﺗُﻬُ ْﻢ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫} ﺇﻟﱠﺎ ﻛﹸِﺘ َ‬ ‫ﺙ َﻣ َﻊ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ ﺍﻟﱠﺘِﻲ ﺗُ ِﻌﲔُ ﻓِﻴﻬَﺎ ﻗﹸ ْﺪ َﺭَﺗﻬُ ْﻢ‬ ‫ﺍﻟﺪﱢﻳ ُﻦ ﹸﻛﱡﻠ ُﻪ ِﻟﻠﱠ ِﻪ َﻭﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ِﻫ َﻲ ﺍﻟﹾﻌُﻠﹾﻴَﺎ ﹶﻓﻤَﺎ َﺣ َﺪ ﹶ‬ ‫ﺖ ﺇﺭَﺍ َﺩﺗُﻪُ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ﻛﹶﺎ ِﻣﹶﻠ ﹰﺔ ﻓِﻲ‬ ‫ﻚ " ﺍﻟﺪﱠﺍﻋِﻲ ﺇﻟﹶﻰ ﺍﹾﻟ ُﻬﺪَﻯ ﻭَﺍﻟﻀﱠﻠﹶﺎﹶﻟ ِﺔ " ﹶﻟﻤﱠﺎ ﻛﹶﺎَﻧ ْ‬ ‫َﺑ ْﻌﺾُ ﺍ ﹾﻟﹺﺈﻋَﺎَﻧ ِﺔ ِﻫ َﻲ ﹶﻟ ُﻬ ْﻢ َﻋ َﻤ ﹲﻞ ﺻَﺎﻟِ ﺢٌ ‪َ .‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻚ ﹺﺑﻤَﺎ َﻳ ﹾﻘ ِﺪﺭُ َﻋﹶﻠ ْﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ ﺍ ﹾﻟﻌَﺎِﻣ ﹺﻞ ﺍ ﹾﻟﻜﹶﺎِﻣ ﹺﻞ ﹶﻓﹶﻠﻪُ ِﻣ ْﻦ ﺍﻟﹾ ﺠَﺰَﺍﺀِ ِﻣ ﹾﺜﻞﹸ‬ ‫ﺿﻠﹶﺎِﻟ ﹺﻬ ْﻢ َﻭﹶﺃﺗَﻰ ِﻣ ْﻦ ﺍﹾﻟﹺﺈﻋَﺎَﻧ ِﺔ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﻉ َﻭ َ‬ ‫ُﻫﺪَﻯ ﺍﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ‬ ‫ﺴَﻨ ﹰﺔ َﻭﺳُﻨﱠ ﹰﺔ‬ ‫ﻚ ﺍﻟﺴﱠﺎ ﱡﻥ ﺳُﻨﱠ ﹰﺔ َﺣ َ‬ ‫ﲔ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻀﻞﱢ ِﻣ ﹾﺜ ﹶﻞ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ﺍﻟﻀﱠﺎﻟﱢ َ‬ ‫َﺟﺰَﺍ ِﺀ ﹸﻛﻞﱢ َﻣ ْﻦ ﺍﺗﱠَﺒ َﻌﻪُ ‪ِ :‬ﻟ ﹾﻠﻬَﺎﺩِﻱ ِﻣ ﹾﺜ ﹶﻞ ﹸﺃﺟُﻮ ﹺﺭ ﺍﻟﹾﻤُﻬْﺘَﺪِﻳﻦَ َﻭِﻟﻠﹾﻤُ ِ‬ ‫ﺐ ﻗﹸﺪْ َﺭِﺗ ِﻪ ‪َ .‬ﻭ ِﻣ ْﻦ‬ ‫ﺴ ﹺ‬ ‫ﺤَ‬ ‫ﻚ َﻭِﻓ ْﻌﻠﹸﻪُ ﹺﺑ َ‬ ‫ﺤﺮﱢﻱ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺴﱠﺎﻥﱠ ﻛﹶﺎ ِﻣﻞﹸ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ِﻟ ﹸﻜﻞﱢ ﻣَﺎ َﻳ ﹾﻔَﻌﻞﹸ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫َﺳﻴﱢﹶﺌ ﹰﺔ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺴﱡﻨﱠ ﹶﺔ ِﻫ َﻲ ﻣَﺎ ﺭُ ِﺳ َﻢ ﻟِﻠﺘﱠ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻟﹶﺎ ﺗُ ﹾﻘَﺘﻞﹸ ﻧَﻔﹾﺲٌ ﹸﻇ ﹾﻠﻤًﺎ‬ ‫ﺴﻌُﻮ ٍﺩ َﻋ ْﻦ } ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺚ ﺍ ﹾﻟﻤُﺘﱠ ﹶﻔ ﹺﻖ َﻋﹶﻠ ْﻴ ِﻪ َﻋ ْﻦ ﺍ ْﺑ ﹺﻦ َﻣ ْ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻫَﺬﹶﺍ ﹶﻗ ْﻮﻟﹸﻪُ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﺐ ﺍ ﹾﻟﻘﹶﺎِﺗ ﹺﻞ ﹶﻛﻤَﺎ‬ ‫ﺐ ِﻣ ﹾﺜ ﹶﻞ َﻧﺼِﻴ ﹺ‬ ‫ﺇﻟﱠﺎ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﺍ ْﺑ ﹺﻦ ﺁ َﺩ َﻡ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ ﻛِﻔﹾﻞﹲ ِﻣ ْﻦ ﺩَﻣِﻬَﺎ ؛ { ِﻟﹶﺄﻧﱠﻪُ ﹶﺃﻭﱠﻝﹸ َﻣ ْﻦ َﺳﻦﱠ ﺍ ﹾﻟ ﹶﻘ ْﺘ ﹶﻞ " ﻓﹶﺎ ﹾﻟ ِﻜ ﹾﻔ ﹸﻞ ﺍﻟﻨﱠﺼِﻴ ُ‬

‫ﺲ َﻣ ْﻌﺼُﻮ َﻣ ٍﺔ ﹶﻓﺼَﺎ َﺭ َﺷﺮﹺﻳﻜﹰﺎ‬ ‫ﺲ ﹶﻗ ْﺘ ﹺﻞ ﺍ ﹾﻟ َﻤ ْﻌﺼُﻮ ﹺﻡ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻣَﺎﻧﹺﻊٌ َﻳ ْﻤَﻨﻌُﻪُ ِﻣ ْﻦ ﹶﻗ ْﺘ ﹺﻞ َﻧ ﹾﻔ ﹴ‬ ‫ﺚ ﺍﻟﹾﺂ َﺧﺮُ َﻭﻫُ َﻮ ﹶﻛﻤَﺎ ﺍﺳْﺘَﺒَﺎﺡَ ﹺﺟْﻨ َ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﹶﻓﺴﱠ َﺮﻩُ ﺍﹾﻟ َ‬ ‫ﺲ ﹶﺃ ْﻭ ﹶﻓﺴَﺎ ٍﺩ ﻓِﻲ‬ ‫ﻚ ﹶﻛَﺘْﺒﻨَﺎ َﻋﻠﹶﻰ َﺑﻨﹺﻲ ﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧ ﹾﻔﺴًﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴ‬ ‫ﺲ َﻭ ِﻣ ْﻨﻪُ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ِﻣ ْﻦ ﹶﺃ ْﺟ ﹺﻞ ﹶﺫِﻟ َ‬ ‫ﻓِﻲ ﹶﻗ ْﺘ ﹺﻞ ﹸﻛﻞﱢ َﻧ ﹾﻔ ﹴ‬ ‫ﺏ َﺭﺳُﻮﻟﹰﺎ ُﻣ َﻌﻴﱠﻨًﺎ‬ ‫ﺸﹺﺒﻪُ ﻫَﺬﹶﺍ ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ﹶﻛﺬﱠ َ‬ ‫ﺱ َﺟﻤِﻴﻌًﺎ { ‪َ .‬ﻭﻳُ ْ‬ ‫ﺱ َﺟﻤِﻴﻌًﺎ َﻭ َﻣ ْﻦ ﹶﺃ ْﺣﻴَﺎﻫَﺎ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﺃﹶﺣْﻴَﺎ ﺍﻟﻨﱠﺎ َ‬ ‫ﺽ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﹶﻗَﺘ ﹶﻞ ﺍﻟﻨﱠﺎ َ‬ ‫ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫ﻚ‪.‬‬ ‫ﺤﻮُ ﹶﺫِﻟ َ‬ ‫ﲔ { َﻭَﻧ ْ‬ ‫ﺖ ﻋَﺎﺩٌ ﺍﻟﹾﻤُﺮْ َﺳِﻠ َ‬ ‫ﲔ { } ﹶﻛﺬﱠَﺑ ْ‬ ‫ﺡ ﺍ ﹾﻟﻤُﺮْ َﺳِﻠ َ‬ ‫ﺖ ﹶﻗ ْﻮﻡُ ﻧُﻮ ﹴ‬ ‫ﺲ ﺍﻟﺮﱡﺳُ ﹺﻞ ﹶﻛﻤَﺎ ﻗِﻴ ﹶﻞ ﻓِﻴ ِﻪ ‪ } :‬ﹶﻛﺬﱠَﺑ ْ‬ ‫ﺐ ﹺﺟْﻨ ﹺ‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﻛَﺘ ﹾﻜﺬِﻳ ﹺ‬ ‫ﲔ ِﻣ ْﻦ‬ ‫ﺤ ِﻤ ﹾﻞ َﺧﻄﹶﺎﻳَﺎﻛﹸ ْﻢ َﻭﻣَﺎ ُﻫ ْﻢ ﹺﺑ ﺤَﺎ ِﻣِﻠ َ‬ ‫ﺏ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﱠﺬِﻳﻦَ ﹶﻛ ﹶﻔﺮُﻭﺍ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺍﺗﱠﺒﹺﻌُﻮﺍ َﺳﺒﹺﻴﹶﻠﻨَﺎ َﻭ ﹾﻟَﻨ ْ‬ ‫َﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺴﹶﺄﻟﹸﻦﱠ َﻳ ْﻮ َﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ َﻋﻤﱠﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻔَﺘﺮُﻭ ﹶﻥ {‬ ‫َﺧﻄﹶﺎﻳَﺎﻫُ ْﻢ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ ﺇﻧﱠ ُﻬ ْﻢ ﹶﻟﻜﹶﺎ ِﺫﺑُﻮ ﹶﻥ َﻭﹶﻟَﻴ ﺤْ ِﻤﻠﹸﻦﱠ ﹶﺃ ﹾﺛﻘﹶﺎﹶﻟ ُﻬ ْﻢ َﻭﹶﺃ ﹾﺛﻘﹶﺎﻟﹰﺎ َﻣ َﻊ ﹶﺃ ﹾﺛﻘﹶﺎِﻟ ﹺﻬ ْﻢ َﻭﹶﻟﻴُ ْ‬ ‫ﻉ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ‬ ‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﹶﺃ ﹾﺛﻘﹶﺎﹶﻟ ُﻬ ْﻢ َﻭ ِﻫ َﻲ ﹶﺃ ْﻭﺯَﺍ ُﺭ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ‬ ‫ﻉ َﺷ ْﻴﺌﹰﺎ َﻭﹶﺃ ْﺧَﺒ َﺮ ﹶﺃﻧﱠ ُﻬ ْﻢ َﻳ ْ‬ ‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ِﻣ ْﻦ َﺧﻄﹶﺎﻳَﺎ ﺍﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ‬ ‫ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹶﺃﻥﱠ ﹶﺃِﺋﻤﱠ ﹶﺔ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ ﻟﹶﺎ َﻳ ْ‬ ‫ﻚ َﻭﹶﻓ َﻌﻠﹸﻮﺍ َﻣ ﹾﻘﺪُﻭ َﺭ ُﻫ ْﻢ ﹶﻓﺼَﺎ َﺭ ﹶﻟ ُﻬ ْﻢ َﺟﺰَﺍ ُﺀ ﹸﻛﻞﱢ ﻋَﺎ ِﻣ ﹴﻞ ؛ ِﻟﹶﺄﻥﱠ‬ ‫ﺖ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﻉ ﺷَﻲْﺀٌ ؛ ِﻟﹶﺄﻥﱠ ﺇﺭَﺍ َﺩَﺗﻬُ ْﻢ ﻛﹶﺎَﻧ ْ‬ ‫ﺺ ِﻣ ْﻦ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ‬ ‫َﻳ ْﻨﻘﹸ َ‬ ‫ﺚ ﺍ ْﺑ ﹺﻦ‬ ‫ﺤ ْﻴ ﹺﻦ ِﻣ ْﻦ َﺣﺪِﻳ ِ‬ ‫ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﺤﻖﱡ َﻣ َﻊ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍ ﹾﻟﺠَﺎ ﹺﺯ َﻣ ِﺔ َﻭِﻓ ْﻌ ﹺﻞ ﺍ ﹾﻟ َﻤ ﹾﻘﺪُﻭ ﹺﺭ ِﻣ ْﻨﻪُ ‪َ .‬ﻭﻫُ َﻮ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ‬ ‫ﺴَﺘ َ‬ ‫ﺠﺰَﺍ َﺀ َﻋﹶﻠﻰ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﻳُ ْ‬ ‫ﺍﹾﻟ َ‬ ‫ﲔ{‬ ‫ﺴﻴﱢ َ‬ ‫ﺐ ﺇﻟﹶﻰ ِﻫ َﺮ ﹾﻗ ﹶﻞ ‪ :‬ﹶﻓﹺﺈ ﹾﻥ َﺗ َﻮﻟﱠﻴْﺖ ﹶﻓﹺﺈﻥﱠ َﻋﹶﻠﻴْﻚ ﺇﹾﺛ َﻢ ﺍﹾﻟﹶﺄﺭﹺﻳ ِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻛَﺘ َ‬ ‫ﺱ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ ‪ :‬ﹶﺃﻥﱠ } ﺍﻟﻨﱠﹺﺒﻲﱠ َ‬ ‫َﻋﺒﱠﺎ ﹴ‬ ‫ﺻ ﹶﻞ‬ ‫ﻉ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﻗِﻴ ﹶﻞ ‪ :‬ﺇﻥﱠ ﹶﺃ ْ‬ ‫ﲔ َﻭ ُﻫ ْﻢ ﺍﹾﻟﹶﺄ ْﺗﺒَﺎ ُ‬ ‫ﺴﻴﱢ َ‬ ‫ﻉ ﻓِﻲ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ ﹶﺃﻥﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺇﹾﺛ َﻢ ﺍﹾﻟﹶﺄﺭﹺﻳ ِ‬ ‫ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹶﺃﻥﱠ ِﻫ َﺮﹾﻗ ﹶﻞ ﹶﻟﻤﱠﺎ ﻛﹶﺎ ﹶﻥ ﺇﻣَﺎ َﻣ ُﻬ ْﻢ ﺍ ﹾﻟ َﻤْﺘﺒُﻮ َ‬ ‫ﻚ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻧﱠﻪُ‬ ‫ﻆ ﺍﻟﻄﱠﺎ ِﺀ ﺑﹺﺎﻟﺘﱡ ْﺮ ِﻛﻲﱢ ﹶﻓﹺﺈﻥﱠ َﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻜِﻠ َﻤ ﹶﺔ ﺗُ ﹾﻘﹶﻠﺐُ ﺇﻟﹶﻰ ﻣَﺎ ﻫُ َﻮ ﹶﺃ َﻋﻢﱡ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﲔ ﻭَﺍ ﹾﻟﹶﺄ ﹶﻛ َﺮ ِﺓ ﹶﻛﹶﻠ ﹾﻔ ِ‬ ‫َﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻜِﻠ َﻤ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻔﻠﱠﺎ ِﺣ َ‬ ‫ﺺ ِﻣ ْﻦ ﺁﺛﹶﺎ ِﻣ ﹺﻬ ْﻢ ﺷَﻲْﺀٌ ﹶﻛﻤَﺎ َﺩﻝﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺳَﺎِﺋﺮُ‬ ‫ﻉ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ] ِﻣ ﹾﺜﻞﹸ [ ﺁﺛﹶﺎ ِﻣ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ‬ ‫ﺇﺫﹶﺍ َﺗ َﻮﻟﱠﻰ َﻋ ْﻦ ﹶﺃْﺗﺒَﺎ ﹺ‬ ‫ﺏ ﻭَﺍﻟﺴﱡﻨﱠ ِﺔ ‪َ .‬ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﺇﹶﻟﻬُﻜﹸ ْﻢ ﺇﻟﹶﻪٌ ﻭَﺍﺣِﺪٌ ﻓﹶﺎﻟﱠﺬِﻳﻦَ ﻟﹶﺎ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺑﹺﺎﻟﹾﺂ ِﺧ َﺮ ِﺓ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ ﻣُْﻨ ِﻜ َﺮ ﹲﺓ َﻭ ُﻫ ْﻢ‬ ‫ﺹ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ُﻧﺼُﻮ ﹺ‬ ‫ﺤﺐﱡ ﺍﻟﹾﻤُﺴْﺘَﻜﹾﺒﹺﺮﹺﻳﻦَ { } ﻭَﺇﹺﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﻣَﺎﺫﹶﺍ ﹶﺃ ْﻧ َﺰ ﹶﻝ‬ ‫ﺴﺮﱡﻭ ﹶﻥ َﻭﻣَﺎ ُﻳ ْﻌِﻠﻨُﻮ ﹶﻥ ﺇﻧﱠ ُﻪ ﻟﹶﺎ ُﻳ ِ‬ ‫ﺴَﺘ ﹾﻜﹺﺒﺮُﻭ ﹶﻥ { } ﻟﹶﺎ َﺟ َﺮ َﻡ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻌﹶﻠﻢُ ﻣَﺎ ُﻳ ِ‬ ‫ُﻣ ْ‬ ‫ﲔ { } ِﻟَﻴ ﺤْ ِﻤﻠﹸﻮﺍ ﹶﺃ ْﻭﺯَﺍ َﺭ ُﻫ ْﻢ ﻛﹶﺎ ِﻣﹶﻠ ﹰﺔ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭ ِﻣ ْﻦ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ﺍﻟﱠﺬِﻳ َﻦ ﻳُﻀِﻠﱡﻮَﻧ ُﻬ ْﻢ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﻋ ﹾﻠ ﹴﻢ { ‪ .‬ﹶﻓ ﹶﻘ ْﻮﻟﹸﻪُ‬ ‫َﺭﺑﱡ ﹸﻜ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﺳَﺎ ِﻃﲑُ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ‬ ‫ﺻﹶﻠ ﹲﺔ ِﻣ ْﻦ ﹺﺟ َﻬ ِﺔ ﺍﻟﹾﺂ ِﻣ ﹺﺮ َﻭ ِﻣ ْﻦ ﹺﺟ َﻬ ِﺔ‬ ‫ﻉ َﻭ ِﻫ َﻲ ﺣَﺎ ِ‬ ‫ﻀﻠﹶﺎ ﹺﻝ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ‬ ‫ﺻﹶﻠﺔﹸ ِﻟ َ‬ ‫ﻀﻠﱡﻮَﻧ ُﻬ ْﻢ { ِﻫ َﻲ ﺍﹾﻟﹶﺄ ْﻭﺯَﺍ ُﺭ ﺍﹾﻟ ﺤَﺎ ِ‬ ‫‪َ } :‬ﻭ ِﻣ ْﻦ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ﺍﻟﱠﺬِﻳﻦَ ُﻳ ِ‬ ‫ﻚ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ ؛ ﻓﹶﻠِﻬَﺬﹶﺍ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ َﺑ ْﻌﻀُﻪُ َﻭ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ َﺑ ْﻌﻀُﻪُ ﺇﻟﱠﺎ‬ ‫ﺸَﺘ ﹺﺮ ﹶﻛﺘَﺎ ِﻥ ﻓِﻲ ُﺣﺼُﻮ ﹺﻝ ﹶﺫِﻟ َ‬ ‫ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﺍﻟﹾﻤُﻤَْﺘِﺜ ﹺﻞ ﻓﹶﺎ ﹾﻟ ﹸﻘ ْﺪ َﺭﺗَﺎ ِﻥ ُﻣ ْ‬ ‫ﺹ ِﻣﹾﺜ ﹸﻞ ﹶﻗ ْﻮِﻟ ِﻪ ‪َ } :‬ﻣ ْﻦ َﺩﻋَﺎ ﺇﻟﹶﻰ‬ ‫ﺖ َﻋﹶﻠ ْﻴ ِﻪ ﺳَﺎِﺋﺮُ ﺍﻟﻨﱡﺼُﻮ ﹺ‬ ‫ﻀ ْﻴ ﹺﻦ ﻫُ َﻮ ِﻣ ﹾﺜﻞﹸ ﹺﻭ ْﺯ ﹺﺭ ﻋَﺎ ِﻣ ﹴﻞ ﻛﹶﺎِﻣ ﹴﻞ ﹶﻛﻤَﺎ َﺩﻟﱠ ْ‬ ‫ﺾ ِﻣ ْﻦ َﻫ ﹶﺬ ْﻳ ﹺﻦ ﺍ ﹾﻟَﺒ ْﻌ َ‬ ‫ﹶﺃﻥﱠ ﹸﻛﻞﱠ َﺑ ْﻌ ﹴ‬ ‫ﺏ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﻗﹶﺎ ﹶﻝ ﺍ ْﺩ ُﺧﻠﹸﻮﺍ ﻓِﻲ ﺃﹸ َﻣ ﹴﻢ‬ ‫ﺍﻟﻀﱠﻠﹶﺎﹶﻟ ِﺔ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ﹺﻭ ْﺯ ُﺭﻫَﺎ َﻭ ﹺﻭ ْﺯﺭُ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ ﺑﹺﻬَﺎ ﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ { ‪َ .‬ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺖ‬ ‫ﺖ ﺃﹸﺧْﺘَﻬَﺎ َﺣﺘﱠﻰ ﺇﺫﹶﺍ ﺍﺩﱠﺍﺭَﻛﹸﻮﺍ ﻓِﻴﻬَﺎ َﺟﻤِﻴﻌًﺎ ﻗﹶﺎﹶﻟ ْ‬ ‫ﺖ ﺃﹸﻣﱠﺔﹲ ﹶﻟ َﻌَﻨ ْ‬ ‫ﺲ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﹸﻛﻠﱠﻤَﺎ َﺩ َﺧﹶﻠ ْ‬ ‫ﺠﻦﱢ ﻭَﺍ ﹾﻟﹺﺈْﻧ ﹺ‬ ‫ﺖ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍ ﹾﻟ ﹺ‬ ‫ﹶﻗ ْﺪ َﺧﹶﻠ ْ‬ ‫ﺿ ْﻌﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻗﹶﺎ ﹶﻝ ِﻟ ﹸﻜﻞﱟ ﺿِﻌْﻒٌ َﻭﹶﻟ ِﻜ ْﻦ ﻟﹶﺎ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ { ‪ .‬ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﺳُْﺒ ﺤَﺎَﻧﻪُ‬ ‫ﺿﻠﱡﻮﻧَﺎ ﻓﹶﺂِﺗ ﹺﻬ ْﻢ َﻋﺬﹶﺍﺑًﺎ ِ‬ ‫ﹸﺃ ْﺧﺮَﺍ ُﻫ ْﻢ ِﻟﺄﹸﻭﻟﹶﺎﻫُ ْﻢ ﺭَﺑﱠﻨَﺎ َﻫ ُﺆﻟﹶﺎ ِﺀ ﹶﺃ َ‬ ‫ﻚ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﻭَﻗﹶﺎﻟﹸﻮﺍ ﺭَﺑﱠﻨَﺎ ﺇﻧﱠﺎ ﹶﺃ ﹶﻃ ْﻌﻨَﺎ‬ ‫ﺏ ﹶﻛﻤَﺎ ﹶﺃ ْﺧَﺒ َﺮ َﻋ ْﻨ ُﻬ ْﻢ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﻉ َﺩ َﻋﻮْﺍ َﻋﻠﹶﻰ ﹶﺃِﺋﻤﱠ ِﺔ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ ﺑﹺﺘَﻀْﻌِﻴﻒِ ﺍ ﹾﻟَﻌﺬﹶﺍ ﹺ‬ ‫ﹶﺃﻥﱠ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ َ‬ ‫ﺿ ْﻌ ﹶﻔ ْﻴ ﹺﻦ ِﻣ َﻦ ﺍﻟﹾﻌَﺬﹶﺍﺏﹺ ﻭَﺍ ﹾﻟ َﻌْﻨ ُﻬ ْﻢ ﻟﹶﻌْﻨًﺎ ﻛﹶﺒﹺﲑًﺍ { ‪َ .‬ﻭﹶﺃ ْﺧَﺒ َﺮ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﹶﺃﻥﱠ ِﻟ ﹸﻜﻞﱢ‬ ‫ﺿﻠﱡﻮﻧَﺎ ﺍﻟﺴﱠﺒﹺﻴﻠﹶﺎ { } ﺭَﺑﱠﻨَﺎ ﺁِﺗ ﹺﻬ ْﻢ ِ‬ ‫ﺳَﺎ َﺩَﺗﻨَﺎ َﻭﻛﹸَﺒﺮَﺍﺀَﻧَﺎ ﹶﻓﹶﺄ َ‬ ‫ﺡ ﻭَﺍﻟﺜﱠﻨَﺎ ِﺀ ِﻟﹶﺄِﺋﻤﱠ ِﺔ‬ ‫ﻀﻌِﻴﻔﹰﺎ ِﻣ ْﻦ ﺍﻟﹾﻌَﺬﹶﺍﺏﹺ ‪َ .‬ﻭﹶﻟ ِﻜ ْﻦ ﻟﹶﺎ َﻳ ْﻌﹶﻠﻢُ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ ﻉُ ﺍﻟﺘﱠﻀْﻌِﻴﻒَ ‪ .‬ﻭَﻟِﻬَﺬﹶﺍ َﻭﹶﻗ َﻊ َﻋﻈِﻴ ُﻢ ﺍ ﹾﻟ َﻤ ْﺪ ﹺ‬ ‫ﻉ َﺗ ْ‬ ‫ﲔ ﻭَﺍﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ‬ ‫ِﻣ ْﻦ ﺍﻟﹾﻤُﺘﱠﹺﺒ ِﻌ َ‬ ‫ﺏ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﺇﻟﱠﺎ‬ ‫ﻀ ُﺮﻧﹺﻲ ﺇ ْﺳﻨَﺎ ُﺩ ُﻩ ‪ -‬ﺇﻧﱠ ُﻪ ﻣَﺎ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹴ‬ ‫ﺤ ُ‬ ‫ﻱ ﻓِﻲ ﹶﺃﹶﺛ ﹴﺮ ‪ -‬ﻟﹶﺎ َﻳ ْ‬ ‫ﺍ ﹾﻟ ُﻬﺪَﻯ َﻭ َﻋﻈِﻴ ُﻢ ﺍﻟﺬﱠﻡﱢ ﻭَﺍﻟﻠﱠ ْﻌَﻨ ِﺔ ِﻟﹶﺄِﺋﻤﱠ ِﺔ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ َﺣﺘﱠﻰ ﺭُ ﹺﻭ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹸﺛﻢﱠ‬ ‫ﺠﻨﱠ ِﺔ ﺇﻟﱠﺎ ﻳُْﺒ َﺪﺃﹸ ﻓِﻴ ِﻪ ﺑﹺﺎﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﻚ ﺇﻟﹶﻰ ﹶﻏ ْﻴ ﹺﺮ ِﻩ َﻭﻣَﺎ ِﻣ ْﻦ َﻧﻌِﻴ ﹴﻢ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺼَﻌﺪُ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ‬ ‫ﻳُ ْﺒ َﺪﺃﹸ ﻓِﻴ ِﻪ ﺑﺈﺑﻠﻴﺲ ﹸﺛﻢﱠ َﻳ ْ‬ ‫َﻳﻨَْﺘِﻘﻞﹸ ﺇﻟﹶﻰ ﹶﻏ ْﻴ ﹺﺮ ِﻩ { ﹶﻓﹺﺈﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟﹺﺈﻣَﺎ ُﻡ ﺍ ﹾﻟﻤُ ﹾﻄﹶﻠﻖُ ﻓِﻲ ﺍ ﹾﻟ ُﻬﺪَﻯ ِﻟﹶﺄﻭﱠ ﹺﻝ َﺑﻨﹺﻲ ﺁ َﺩ َﻡ ﻭَﺁ ِﺧ ﹺﺮ ِﻫ ْﻢ ‪ .‬ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﹶﺃﻧَﺎ َﺳﻴﱢﺪُ َﻭﹶﻟ ِﺪ ﺁ َﺩ َﻡ َﻭﻟﹶﺎ‬ ‫ﺏ َﺑْﻴَﻨ ُﻬ ْﻢ ؛ َﻭﻫُ َﻮ ﹶﺃﻭﱠﻝﹸ‬ ‫ﺤﺴَﺎ ﹺ‬ ‫ﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻓِﻲ ﺍﹾﻟ ِ‬ ‫ﺨ َﺮ { َﻭﻫُ َﻮ َﺷﻔِﻴ ُﻊ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ‬ ‫ﺖ ِﻟﻮَﺍﺋِﻲ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭﻟﹶﺎ ﹶﻓ ْ‬ ‫ﺤ َ‬ ‫ﺨ َﺮ ﺁ َﺩ َﻡ َﻭ َﻣ ْﻦ ﺩُﻭَﻧﻪُ َﺗ ْ‬ ‫ﹶﻓ ْ‬ ‫ﻕ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹺﺑ ِﻪ ﹶﻛ َﻤﺎ ﹶﺃ َﺧ ﹶﺬ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﻧﹺﺒﻲﱟ ﹶﺃ ﹾﻥ ﻳُ ْﺆ ِﻣ َﻦ‬ ‫ﺨﻠﹶﺎِﺋ ﹺﻖ ﹶﺃ َﺧ ﹶﺬ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻣِﻴﺜﹶﺎ َ‬ ‫ﻚ ﹶﺃﻥﱠ َﺟﻤِﻴ َﻊ ﺍ ﹾﻟ َ‬ ‫ﺠﻨﱠ ِﺔ ‪َ .‬ﻭ ﹶﺫِﻟ َ‬ ‫ﺏ ﺍﹾﻟ َ‬ ‫َﻣ ْﻦ َﻳﺴَْﺘﻔﹾِﺘ ﺢُ ﺑَﺎ َ‬ ‫ﺏ َﻭ ِﺣ ﹾﻜ َﻤ ٍﺔ‬ ‫ﲔ ﹶﻟﻤَﺎ ﺁَﺗْﻴﺘُﻜﹸ ْﻢ ِﻣ ْﻦ ِﻛﺘَﺎ ﹴ‬ ‫ﻕ ﹺﺑ َﻤ ْﻦ َﺑ ْﻌ َﺪﻩُ ‪ .‬ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭﹺﺇ ﹾﺫ ﹶﺃ َﺧ ﹶﺬ ﺍﻟﻠﱠ ُﻪ ﻣِﻴﺜﹶﺎ ﻕَ ﺍﻟﻨﱠﹺﺒﻴﱢ َ‬ ‫ﺼﺪﱢ َ‬ ‫ﹺﺑ َﻤ ْﻦ ﹶﻗ ْﺒﹶﻠﻪُ ِﻣ ْﻦ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎﺀِ ؛ َﻭﻳُ َ‬ ‫ﺴ ﹺﻢ ﺍﻟﱠﺘِﻲ ُﻳ ْﺆﺗَﻰ ﺑﹺﻬَﺎ‬ ‫ﺢ ﺍﹾﻟ ﹶﻜﻠﹶﺎ َﻡ ﺑﹺﺎﻟﻠﱠﺎ ﹺﻡ ﺍﻟﹾﻤُ َﻮﻃﱢﹶﺌ ِﺔ ِﻟ ﹾﻠ ﹶﻘ َ‬ ‫ﹸﺛﻢﱠ ﺟَﺎ َﺀ ﹸﻛ ْﻢ ﺭَﺳُﻮﻝﹲ ﻣُﺼَﺪﱢ ﻕٌ ِﻟﻤَﺎ َﻣ َﻌﻜﹸ ْﻢ ﹶﻟﺘُ ْﺆ ِﻣﻨُﻦﱠ ﹺﺑ ِﻪ َﻭﹶﻟَﺘ ْﻨﺼُﺮُﻧﱠﻪُ { ﺍﻟﹾﺂَﻳ ﹶﺔ ‪ .‬ﻓﹶﺎ ﹾﻓَﺘَﺘ َ‬ ‫ﻁ ؛ َﻭﹶﺃ ْﺩ َﺧ ﹶﻞ ﺍﻟﻠﱠﺎ َﻡ َﻋﻠﹶﻰ ﻣَﺎ ﺍﻟﺸﱠ ْﺮ ِﻃﻴﱠ ِﺔ ِﻟﻴَُﺒﻴﱢ َﻦ ﺍ ﹾﻟ ُﻌ ُﻤﻮ َﻡ َﻭَﻳﻜﹸﻮ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ‪ :‬ﻣَﻬْﻤَﺎ ﺁﺗِﻴ ﹸﻜ ْﻢ ِﻣ ْﻦ‬ ‫ﺴ ﹴﻢ َﻭ َﺷ ْﺮ ٍ‬ ‫ﺇﺫﹶﺍ ﺍ ْﺷَﺘ َﻤ ﹶﻞ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ُﻡ َﻋﻠﹶﻰ ﹶﻗ َ‬

‫ﺚ ﺍﻟﻠﱠ ُﻪ َﻧﹺﺒﻴ‪‬ﺎ ﺇﻟﱠﺎ‬ ‫ﺱ ‪ :‬ﻣَﺎ َﺑ َﻌ ﹶ‬ ‫ﺼﺮُﻩُ ‪ .‬ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋﺒﱠﺎ ﹴ‬ ‫ﺼﺪﱢ ﻕُ ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﹺﺑ ِﻪ َﻭَﻧ ْ‬ ‫ﻚ ﺍﻟﻨﱠﹺﺒﻲﱡ ﺍ ﹾﻟﻤُ َ‬ ‫ﺏ َﻭ ِﺣ ﹾﻜ َﻤ ٍﺔ ﹶﻓ َﻌﹶﻠﻴْﻜﹸﻢْ ﺇﺫﹶﺍ ﺟَﺎ َﺀ ﹸﻛ ْﻢ ﹶﺫِﻟ َ‬ ‫ِﻛﺘَﺎ ﹴ‬ ‫ﺚ ﻣُ ﺤَﻤﱠﺪٌ َﻭﻫُ َﻮ َﺣﻲﱞ ﹶﻟﻴُﺆْ ِﻣَﻨﻦﱠ ﹺﺑ ِﻪ َﻭﹶﻟَﻴْﻨﺼُ َﺮﻧﱠﻪُ ‪َ .‬ﻭﺍﹶﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻗ ْﺪ َﻧﻮﱠ َﻩ ﹺﺑ ِﺬ ﹾﻛ ﹺﺮ ِﻩ َﻭﹶﺃﻋْﹶﻠَﻨﻪُ ﻓِﻲ ﺍ ﹾﻟ َﻤﹶﻠِﺄ ﺍﻟﹾﺄﹶﻋْﻠﹶﻰ‬ ‫ﹶﺃ َﺧ ﹶﺬ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﹾﻤِﻴﺜﹶﺎ ﻕَ ﹶﻟِﺌ ْﻦ ُﺑ ِﻌ ﹶ‬ ‫ﺠ ﹺﺮ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹸﻗﻠﹾﺖ ‪ :‬ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻣﱴ ﹸﻛﻨْﺖ‬ ‫ﺴ َﺮ ﹶﺓ ﺍ ﹾﻟﹶﻔ ْ‬ ‫ﺚ َﻣ ْﻴ َ‬ ‫ﺡ ﻓِﻴ ِﻪ ؛ ﹶﻛﻤَﺎ ﻓِﻲ } َﺣﺪِﻳ ِ‬ ‫ﺦ ﺍﻟﺮﱡﻭ ﹺ‬ ‫ﺴ ِﺪ ﺁ َﺩ َﻡ َﻭَﻧ ﹾﻔ ﹺ‬ ‫ﻣَﺎ َﺑ ْﻴ َﻦ َﺧ ﹾﻠ ﹺﻖ َﺟ َ‬ ‫ﺚ‬ ‫ﻚ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﺴ ِﺪ { َﺭﻭَﺍ ُﻩ ﹶﺃ ْﺣﻤَﺪ ‪َ .‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺠَ‬ ‫ﺡ ﻭَﺍ ﹾﻟ َ‬ ‫َﻧﹺﺒﻴ‪‬ﺎ ؟ ‪َ -‬ﻭﻓِﻲ ﹺﺭﻭَﺍَﻳ ٍﺔ ‪َ -‬ﻣﺘَﻰ ﻛﹸﺘِﺒْﺖ َﻧﹺﺒﻴ‪‬ﺎ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﻭَﺁ َﺩﻡُ َﺑ ْﻴ َﻦ ﺍﻟﺮﱡﻭ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ } ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻧﱢﻲ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺴ ٌﻦ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺍﻟﻌﺮﺑﺎﺽ ْﺑ ﹺﻦ ﺳَﺎ ﹺﺭَﻳ ﹶﺔ ﺍﻟﱠﺬِﻱ َﺭﻭَﺍ ُﻩ ﹶﺃ ْﺣﻤَﺪ َﻭﻫُ َﻮ ﺣَﺪِﻳﺚﹲ َﺣ َ‬ ‫ﻚ ﺍ ﹾﻟ ﺤَﺎ ﹺﻝ ﹶﺃ ْﻣ َﺮ‬ ‫ﺖ َﻭﻓِﻲ ِﺗ ﹾﻠ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻮ ﹾﻗ ِ‬ ‫ﺐ ﺍﻟﻠﱠ ُﻪ َﻭﹶﻗﺪﱠ َﺭ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺚ ‪ .‬ﹶﻓ ﹶﻜَﺘ َ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺠ ِﺪﻝﹲ ﻓِﻲ ﻃِﻴَﻨِﺘ ِﻪ { ﺍﹾﻟ َ‬ ‫ﲔ ‪َ .‬ﻭﹺﺇﻥﱠ ﺁ َﺩ َﻡ ﹶﻟﻤُﻨْ َ‬ ‫ﹶﻟ ﺨَﺎَﺗﻢُ ﺍﻟﻨﱠﹺﺒﻴﱢ َ‬ ‫ﻚ ﻓِﻲ‬ ‫ﺖ ﹶﺫِﻟ َ‬ ‫ﺡ ﻓِﻴ ِﻪ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ‬ ‫ﺦ ﺍﻟﺮﱡﻭ ﹺ‬ ‫ﺴ ِﺪ ِﻩ َﻭَﻧ ﹾﻔ ﹺ‬ ‫ﺐ َﻭﹶﻗﺪﱠ َﺭ ﺣَﺎ ﹶﻝ ﺍﻟﹾﻤَﻮْﻟﹸﻮﺩِ ِﻣ ْﻦ ﹸﺫﺭﱢﻳﱠ ِﺔ ﺁ َﺩ َﻡ َﺑ ْﻴ َﻦ َﺧ ﹾﻠ ﹺﻖ َﺟ َ‬ ‫ﺇﻣَﺎ ﹺﻡ ﺍﻟ ﱡﺬﺭﱢﻳﱠ ِﺔ ﹶﻛﻤَﺎ ﹶﻛَﺘ َ‬ ‫ﺏ َﻣ ْﻦ ﺁ َﻣ َﻦ ﹺﺑ ِﻪ‬ ‫ﻚ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺛﻮَﺍ ُ‬ ‫ﺐ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﲔ ﻭﺍﻵﺧﺮﻳﻦ ﹸﺃﺛِﻴ َ‬ ‫ﺴﻌُﻮ ٍﺩ ‪ .‬ﹶﻓ َﻤ ْﻦ ﺁ َﻣ َﻦ ﹺﺑ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ‬ ‫ﺚ ﺍ ْﺑ ﹺﻦ َﻣ ْ‬ ‫ﺤ ْﻴ ﹺﻦ ِﻣ ْﻦ َﺣﺪِﻳ ِ‬ ‫ﺍﻟﺼﱠﺤِﻴ َ‬ ‫ﺠﻤِﻴ ﹺﻊ ﺍﻟ ﱡﺬﺭﱢﻳﱠ ِﺔ‬ ‫ﺠ َﻤ ﹺﻞ ؛ َﻋﻠﹶﻰ ﹶﺃﻧﱠ ُﻪ ﺇﻣَﺎﻡٌ ُﻣﻄﹾﻠﹶﻖٌ ِﻟ َ‬ ‫ﺕ ﺇﻟﱠﺎ ﺑﹺﺎ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺏ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ﹾﺄ ِ‬ ‫َﻭﹶﺃﻃﹶﺎ َﻋﻪُ ﻓِﻲ ﺍﻟﺸﱠﺮَﺍِﺋ ﹺﻊ ﺍﻟﹾﻤُ ﹶﻔﺼﱠﹶﻠ ِﺔ ﹶﺃ ْﻋ ﹶﻈ َﻢ ِﻣ ْﻦ ﹶﺛﻮَﺍ ﹺ‬ ‫ﺲ ﻹﺑﻠﻴﺲ ِﻣ ْﻨﻪُ‬ ‫ﺠﻦﱢ ﻭَﺍﹾﻟﹺﺈْﻧ ﹺ‬ ‫ﺿﻠﹶﺎ ﹴﻝ ﻭﻏﻮﺍﻳﺔ ﻓِﻲ ﺍﹾﻟ ﹺ‬ ‫ﲔ ﻭﺍﻵﺧﺮﻳﻦ ؛ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﹸﻛﻞﱠ َ‬ ‫َﻭﹶﺃﻥﱠ ﹶﻟﻪُ ﻧَﺼِﻴﺒًﺎ ِﻣ ْﻦ ﺇﳝَﺎ ِﻥ ﹸﻛﻞﱢ ﻣُ ْﺆ ِﻣ ﹴﻦ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍ ﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ‬ ‫ﺐ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻲ َﺣ ْﻤ َﺰ ﹶﺓ َﻋ ْﻦ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱﱢ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺨ ِﺔ ﺷَُﻌ ْﻴ ﹺ‬ ‫ﺴَ‬ ‫ﺤﻘﱢﻖُ ﺍ ﹾﻟﹶﺄﹶﺛ َﺮ ﺍ ﹾﻟ َﻤ ْﺮ ﹺﻭﻱﱠ َﻭﻳُ َﺆﻳﱢﺪُ ﻣَﺎ ﻓِﻲ ﻧُ ْ‬ ‫ﻧَﺼِﻴﺐٌ ؛ ﻓﹶﻬَﺬﹶﺍ ﻳُ َ‬ ‫ﺲ ﺇﹶﻟﻲﱠ‬ ‫ﲔ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ُ } :‬ﺑ ِﻌﺜﹾﺖ ﺩَﺍﻋِﻴًﺎ َﻭﹶﻟْﻴ َ‬ ‫َﻭ َﺳﻠﱠ َﻢ ﻣُﺮْﺳَﻠﹰﺎ ‪ -‬ﺇﻣﱠﺎ ِﻣ ْﻦ َﻣﺮَﺍﺳِﻴ ﹺﻞ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱﱢ ‪َ .‬ﻭﹺﺇﻣﱠﺎ ِﻣ ْﻦ َﻣﺮَﺍﺳِﻴ ﹺﻞ َﻣ ْﻦ ﹶﻓ ْﻮﹶﻗﻪُ ِﻣ ْﻦ ﺍﻟﺘﱠﺎﹺﺑ ِﻌ َ‬ ‫ﺾ‬ ‫ﺏ ِﻣ ْﻦ َﺑ ْﻌ ﹺ‬ ‫ﺲ ﺇﹶﻟ ْﻴ ِﻪ ِﻣ ْﻦ ﺍﻟﻀﱠﻠﹶﺎﹶﻟ ِﺔ ﺷَﻲْﺀٌ { ‪َ .‬ﻭ ِﻣﻤﱠﺎ َﻳ ْﺪﺧُﻞﹸ ﻓِﻲ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺲ ﻣُﺰَﻳﱢﻨًﺎ َﻭﻣُ ْﻐ ﹺﻮﻳًﺎ َﻭﹶﻟْﻴ َ‬ ‫ﺚ ﺇ ْﺑﻠِﻴ ُ‬ ‫ِﻣ ْﻦ ﺍﻟﹾﻬﹺﺪَﺍﻳَﺔِ ﺷَﻲْﺀٌ َﻭﺑُ ِﻌ ﹶ‬ ‫ﺢ ﹸﺛﻢﱠ ﻭُ ﹺﺯ ﹶﻥ ﻋُ َﻤﺮُ‬ ‫ﺚ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﺴﱡَﻨ ﹺﻦ ‪ُ } :‬ﻭ ﹺﺯﻧْﺖ ﺑﹺﺎﹾﻟﺄﹸﻣﱠ ِﺔ ﹶﻓ َﺮ َﺟ ﺤْﺖ ﹸﺛﻢﱠ ﻭُ ﹺﺯ ﹶﻥ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺑﹺﺎﹾﻟﺄﹸﻣﱠ ِﺔ ﹶﻓ َﺮ َﺟ َ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍ ﹾﻟ ُﻮﺟُﻮ ِﻩ ﹶﻗ ْﻮﻟﹸﻪُ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺭَﺍ ﹺﺟﺤًﺎ ﺑﹺﺎﹾﻟﺄﹸﻣﱠ ِﺔ ﻓﹶﻈﹶﺎﻫِﺮٌ ؛ ِﻟﹶﺄﻥﱠ ﹶﻟﻪُ ِﻣﹾﺜ ﹶﻞ ﹶﺃ ْﺟ ﹺﺮ َﺟ ِﻤﻴ ﹺﻊ‬ ‫ﺢ ﹸﺛﻢﱠ ﺭُِﻓ َﻊ ﺍ ﹾﻟﻤِﻴﺰَﺍﻥﹸ { ﹶﻓﹶﺄﻣﱠﺎ ﹶﻛ ْﻮﻥﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺑﹺﺎ ﹾﻟﺄﹸﻣﱠ ِﺔ ﹶﻓ َﺮ َﺟ َ‬ ‫ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ُﻣﻀَﺎﻓﹰﺎ ﺇﻟﹶﻰ ﹶﺃ ْﺟ ﹺﺮ ِﻩ َﻭﹶﺃﻣﱠﺎ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ َﻭﻋُ َﻤ َﺮ ﹶﻓِﻠﹶﺄﻥﱠ ﻟﹶﻬُﻤَﺎ ُﻣﻌَﺎ َﻭَﻧ ﹰﺔ َﻣ َﻊ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ﻓِﻲ ﺇﳝَﺎ ِﻥ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﻛﹸﻠﱢﻬَﺎ ﻭَﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﻛﹶﺎ ﹶﻥ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋﻠﹶﻰ ﺇﳝَﺎ ِﻥ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ‬ ‫ﻚ ﺳَﺎﹺﺑﻘﹰﺎ ِﻟﻌُ َﻤ ﹺﺮ َﻭﹶﺃ ﹾﻗﻮَﻯ ﺇﺭَﺍ َﺩ ﹰﺓ ِﻣ ْﻨﻪُ ؛ ﹶﻓﹺﺈﻧﱠ ُﻬﻤَﺎ ُﻫﻤَﺎ ﺍﻟﻠﱠﺬﹶﺍ ِﻥ ﻛﹶﺎﻧَﺎ ﻳُﻌَﺎ ﹺﻭﻧَﺎ ِﻥ ﺍﻟﻨﱠﹺﺒﻲﱠ َ‬ ‫ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺤﻴَﺎ ُﻩ َﻭَﺑ ْﻌ َﺪ َﻭﻓﹶﺎِﺗ ِﻪ ‪ .‬ﻭَﻟِﻬَﺬﹶﺍ } َﺳﹶﺄ ﹶﻝ ﺃﹶﺑُﻮ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ َﻳ ْﻮ َﻡ ﺃﹸﺣُ ٍﺪ ‪ :‬ﹶﺃﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ُﻣ ﺤَﻤﱠﺪٌ ؟ ﹶﺃﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﻮﹺﻡ‬ ‫ﻓِﻲ َﺩﻗِﻴ ﹺﻖ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ َﻭ َﺟﻠِﻴِﻠﻬَﺎ ؛ ﻓِﻲ َﻣ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻟﹶﺎ ﺗُ ﺠﹺﻴﺒُﻮﻩُ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹶﺃﻣﱠﺎ َﻫ ُﺆﻟﹶﺎ ِﺀ ﹶﻓ ﹶﻘ ْﺪ‬ ‫ﺏ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ﺍ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﹸﻗ ﺤَﺎﹶﻓ ﹶﺔ ؟ ﹶﺃﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍ ْﺑ ُﻦ ﺍ ﹾﻟ َ‬ ‫ﺴﻪُ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻛ ﹶﺬﺑْﺖ ﻳَﺎ َﻋ ُﺪﻭﱠ ﺍﻟﻠﱠ ِﻪ ﺇﻥﱠ ﺍﻟﱠﺬِﻱ ﹶﺫ ﹶﻛﺮْﺕ ﹶﻟﹶﺄ ْﺣﻴَﺎ ٌﺀ َﻭﹶﻗ ْﺪ َﺑ ِﻘ َﻲ ﻟﹶﻚ ﻣَﺎ َﻳﺴُﻮﺀُﻙ {‬ ‫ﻚ ﻋُ َﻤﺮُ َﻧ ﹾﻔ َ‬ ‫ﻛﹶﻔﹶﻴْﺘُﻤُﻮﻫُﻢْ ‪ .‬ﹶﻓﹶﻠ ْﻢ َﻳ ْﻤِﻠ ْ‬ ‫ﺴﹶﺄ ﹾﻝ ﺇﻟﱠﺎ َﻋ ْﻦ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺍﻟﺜﱠﻠﹶﺎﹶﺛ ِﺔ ؛‬ ‫ﺏ ‪ .‬ﻓﹶﺄﹶﺑُﻮ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ ‪َ -‬ﺭﹾﺃﺱُ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺣِﻴَﻨِﺌ ٍﺬ ‪ -‬ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺚ ﺍﻟﹾﺒَﺮَﺍﺀِ ْﺑ ﹺﻦ ﻋَﺎ ﹺﺯ ﹴ‬ ‫ﺴِﻠ ٌﻢ َﺣﺪِﻳ ﹸ‬ ‫َﺭﻭَﺍ ُﻩ ﺍ ﹾﻟُﺒ ﺨَﺎ ﹺﺭﻱﱡ َﻭﻣُ ْ‬ ‫ﺖ ﹺﺟﻨَﺎ َﺯﺓﹸ ﻋُ َﻤ َﺮ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭَﺍﹶﻟﻠﱠﻪِ ﻣَﺎ‬ ‫ﺿ َﻌ ْ‬ ‫ﺐ ﹶﻟﻤﱠﺎ ﻭُ ِ‬ ‫ﺤ ْﻴ ﹺﻦ ﹶﺃﻥﱠ } َﻋِﻠﻲﱠ ْﺑ َﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ‬ ‫ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﲔ ‪ .‬ﹶﻛﻤَﺎ ﹶﺛَﺒ َ‬ ‫ِﻟﹶﺄﻧﱠﻬُ ْﻢ ﻗﹶﺎ َﺩﺓﹸ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﺸﺮَﻙ ﺍﻟﻠﱠ ُﻪ َﻣ َﻊ ﺻَﺎﺣِﺒَﻴْﻚ ؛‬ ‫ﺤُ‬ ‫ﺴﺠﱠﻰ ﻭَﺍﹶﻟﻠﱠﻪِ ﺇﻧﱢﻲ ﻟﹶﺄﹶﺭْﺟُﻮ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺽ ﹶﺃ َﺣ ٌﺪ ﹶﺃ َﺣﺐّ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻟﻘﹶﻰ ﺍﻟﻠﱠ َﻪ ﹺﺑ َﻌ َﻤِﻠ ِﻪ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ُﻤ َ‬ ‫َﻋﻠﹶﻰ َﻭ ْﺟ ِﻪ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻳﻘﹸﻮ ﹸﻝ ‪َ :‬ﺩ َﺧﻠﹾﺖ ﹶﺃﻧَﺎ ﻭَﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ َﻭﻋُ َﻤﺮُ َﻭ َﺧ َﺮﺟْﺖ ﹶﺃﻧَﺎ ﻭَﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ‬ ‫ﹶﻓﹺﺈﻧﱢﻲ ﻛﹶﺜِﲑًﺍ ﻣَﺎ ﹸﻛﻨْﺖ ﹶﺃ ْﺳ َﻤﻊُ ﺍﻟﻨﱠﹺﺒﻲﱠ َ‬ ‫ﺤﻘﹶﺎِﻗ ﹺﻬﻤَﺎ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶﻬُﻤَﺎ ِﻣ ﹾﺜﻞﹸ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ‬ ‫ﺐ ﺍ ْﺳِﺘ ْ‬ ‫ﲑ ﹲﺓ ﺗَُﺒﻴﱢﻦُ َﺳَﺒ َ‬ ‫ﺹ ﹶﻛِﺜ َ‬ ‫َﻭﻋُ َﻤﺮُ َﻭ ﹶﺫ َﻫﺒْﺖ ﹶﺃﻧَﺎ ﻭَﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ َﻭﻋُ َﻤﺮُ { َﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ َﻫ ِﺬ ِﻩ ﺍﻟﻨﱡﺼُﻮ ﹺ‬ ‫ﻚ ﺩُﻭ ﹶﻥ‬ ‫ﺾ ﹶﺫِﻟ َ‬ ‫ﻑ َﻣ ْﻦ ﹶﺃﻋَﺎ ﹶﻥ َﻋﻠﹶﻰ َﺑ ْﻌ ﹺ‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﻚ ؛ ﻛﹸﻠﱢ ِﻪ ﹺﺑ ِ‬ ‫َﺟﻤِﻴ ﹺﻊ ﺍﹾﻟﺄﹸﻣﱠ ِﺔ ؛ ِﻟ ُﻮﺟُﻮ ِﺩ ﺍﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ َﻣ َﻊ ﺍﻟﺘﱠ َﻤ ﱡﻜ ﹺﻦ ِﻣ ْﻦ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺾ ‪َ .‬ﻭ " ﹶﺃ ْﻳﻀًﺎ " ﻓﹶﺎ ﹾﻟﻤُﺮﹺﻳﺪُ ﺇﺭَﺍ َﺩ ﹰﺓ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ َﻣ َﻊ ِﻓ ْﻌ ﹺﻞ ﺍ ﹾﻟ َﻤ ﹾﻘﺪُﻭ ﹺﺭ ﻫُ َﻮ ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ‬ ‫ﻚ ﺩُﻭ ﹶﻥ َﺑ ْﻌ ﹴ‬ ‫ﺾ ﹶﺫِﻟ َ‬ ‫ﺾ َﻭﻭُ ﹺﺟ َﺪﺕْ ِﻣ ْﻨﻪُ ﺇﺭَﺍﺩَﺓﹲ ﻓِﻲ َﺑ ْﻌ ﹺ‬ ‫َﺑ ْﻌ ﹴ‬ ‫ﲔ ﹶﻏ ْﻴﺮُ ﺃﹸﻭﻟِﻲ ﺍﻟﻀﱠ َﺮ ﹺﺭ‬ ‫ﺴَﺘﻮﹺﻱ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪُﻭ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﺍ ﹾﻟﻌَﺎِﻣ ﹺﻞ ﺍ ﹾﻟﻜﹶﺎِﻣ ﹺﻞ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺇﻣَﺎﻣًﺎ َﻭﺩَﺍ ِﻋﻴًﺎ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺳُْﺒ ﺤَﺎَﻧﻪُ ‪ } :‬ﻟﹶﺎ َﻳ ْ‬ ‫ﺴ ﹺﻬﻢْ َﻋﻠﹶﻰ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪِﻳ َﻦ َﺩ َﺭ َﺟ ﹰﺔ َﻭﻛﹸﻠًّﺎ‬ ‫ﺴ ﹺﻬﻢْ ﹶﻓﻀﱠ ﹶﻞ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟﻤُﺠَﺎ ِﻫﺪِﻳ َﻦ ﹺﺑﹶﺄ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َﻭﹶﺃﻧْﻔﹸ ِ‬ ‫ﻭَﺍﻟﹾﻤُ ﺠَﺎﻫِﺪُﻭﻥﹶ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﹺﺑﹶﺄ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َﻭﹶﺃﻧْﻔﹸ ِ‬ ‫ﺕ ِﻣ ْﻨﻪُ َﻭ َﻣ ْﻐ ِﻔ َﺮ ﹰﺓ َﻭ َﺭ ْﺣ َﻤ ﹰﺔ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭًﺍ‬ ‫َﻭ َﻋ َﺪ ﺍﻟﻠﱠ ُﻪ ﺍﻟﹾﺤُﺴْﻨَﻰ َﻭﹶﻓﻀﱠ ﹶﻞ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟﻤُ ﺠَﺎ ِﻫﺪِﻳ َﻦ َﻋﻠﹶﻰ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪِﻳ َﻦ ﺃﹶﺟْﺮًﺍ َﻋﻈِﻴﻤًﺎ َﺩ َﺭﺟَﺎ ٍ‬ ‫ﻒ ﺍ ﹾﻟ ُﻤﺴَﺎﻭَﺍ ﹶﺓ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ ُﻤ ﺠَﺎ ِﻫ ِﺪ َﻭَﺑ ْﻴ َﻦ‬ ‫ﺲ ﹺﺑﻌَﺎ ﹺﺟ ﹺﺰ ؛ َﻭﹶﻟ ْﻢ َﻳ ْﻨ ِ‬ ‫َﺭﺣِﻴﻤًﺎ { ﹶﻓﺎﹶﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ َﻧﻔﹶﻰ ﺍ ﹾﻟﻤُﺴَﺎﻭَﺍ ﹶﺓ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ ُﻤ ﺠَﺎ ِﻫ ِﺪ ﻭَﺍ ﹾﻟﻘﹶﺎ ِﻋ ِﺪ ﺍﻟﱠﺬِﻱ ﹶﻟ ْﻴ َ‬ ‫ﺏ َﻳ ﹾﻘَﺘﻀِﻲ ﻣُﺴَﺎﻭَﺍَﺗﻪُ ﺇﻳﱠﺎ ُﻩ ‪َ .‬ﻭﹶﻟ ﹾﻔﻆﹸ ﺍﻟﹾﺂَﻳ ِﺔ ﺻَﺮﹺﻳ ﺢٌ ‪ .‬ﺍﺳْﺘَﺜﹾﻨَﻰ ﺃﹸﻭﻟﹸﻮ ﺍﻟﻀﱠ َﺮ ﹺﺭ ِﻣ ْﻦ َﻧ ﹾﻔ ﹺﻲ‬ ‫ﺨﻄﹶﺎ ﹺ‬ ‫ﺍ ﹾﻟﻘﹶﺎ ِﻋ ِﺪ ﺍ ﹾﻟ َﻌﺎ ﹺﺟ ﹺﺰ ؛ َﺑ ﹾﻞ ُﻳﻘﹶﺎ ﹸﻝ ‪َ :‬ﺩﻟِﻴ ﹸﻞ ﺍﹾﻟ ِ‬ ‫ﻚ َﻳ ﹾﻘَﺘﻀِﻲ ﹶﺃﻥﱠ ﺃﹸﻭﻟِﻲ ﺍﻟﻀﱠ َﺮ ﹺﺭ ﹶﻗ ْﺪ ُﻳﺴَﺎ ُﻭﻭ ﹶﻥ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪِﻳ َﻦ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ ﻳُﺴَﺎﻭُﻭﻫُﻢْ ﻓِﻲ‬ ‫ﺍ ﹾﻟﻤُﺴَﺎﻭَﺍ ِﺓ ﻓﹶﺎﻟِﺎﺳْﺘِﺜﹾﻨَﺎﺀُ ﻫُﻨَﺎ ﻫُ َﻮ ِﻣ ْﻦ ﺍﻟﻨﱠ ﹾﻔ ﹺﻲ َﻭ ﹶﺫِﻟ َ‬

‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﹶﻏ ْﺰ َﻭ ِﺓ َﺗﺒُﻮ َﻙ ‪ } :‬ﺇﻥﱠ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﹺﺭﺟَﺎﻟﹰﺎ ﻣَﺎ ِﺳ ْﺮُﺗ ْﻢ‬ ‫ﺖ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺠﻤِﻴ ﹺﻊ َﻭُﻳﻮَﺍِﻓﻘﹸﻪُ ﻣَﺎ ﹶﺛَﺒ َ‬ ‫ﺍﹾﻟ َ‬ ‫ﺴﻬُﻢْ ﺍ ﹾﻟ ُﻌ ﹾﺬ ُﺭ { ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹶﺃﻥﱠ‬ ‫ﻣَﺴِﲑًﺍ َﻭﻟﹶﺎ ﹶﻗ ﹶﻄ ْﻌُﺘ ْﻢ ﻭَﺍ ِﺩﻳًﺎ ﺇﻟﱠﺎ ﹶﻛﺎﻧُﻮﺍ َﻣ َﻌﻜﹸ ْﻢ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ‪َ :‬ﻭ ُﻫ ْﻢ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ‪ .‬ﻗﹶﺎ ﹶﻝ ‪َ :‬ﻭ ُﻫ ْﻢ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ َﺣَﺒ َ‬ ‫ﺏ‬ ‫ﺴ ُﻪ ﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻌ ﹾﺬ ُﺭ ﻫُ َﻮ ِﻣ ﹾﺜﻞﹸ َﻣ ْﻦ َﻣ َﻌﻬُ ْﻢ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ َﻐ ْﺰ َﻭ ِﺓ ‪َ .‬ﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺍﻟﱠﺬِﻱ َﻣ َﻌﻪُ ﻓِﻲ ﺍ ﹾﻟ َﻐ ْﺰ َﻭ ِﺓ ُﻳﺜﹶﺎ ُ‬ ‫ﺤﹺﺒ ْ‬ ‫ﺍ ﹾﻟﻘﹶﺎ ِﻋ َﺪ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﺍﻟﱠﺬِﻱ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺖ‬ ‫ﺏ ﻣَﺎ ﹶﺛَﺒ َ‬ ‫ﺴ ُﻬ ْﻢ ﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻌ ﹾﺬ ُﺭ ‪َ .‬ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺤﹺﺒ ْ‬ ‫ﻚ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪُﻭ ﹶﻥ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺏ ﻏﹶﺎ ﹴﺯ َﻋﻠﹶﻰ ﹶﻗ ْﺪ ﹺﺭ ﹺﻧﻴﱠِﺘ ِﻪ ﹶﻓ ﹶﻜ ﹶﺬِﻟ َ‬ ‫ﹸﻛ ﱡﻞ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﺛﻮَﺍ َ‬ ‫ﺐ ﹶﻟﻪُ ﻣَﺎ ﻛﹶﺎ ﹶﻥ‬ ‫ﺽ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﹶﺃ ْﻭ ﺳَﺎﹶﻓ َﺮ ﻛﹸِﺘ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﺇﺫﹶﺍ َﻣ ﹺﺮ َ‬ ‫ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻣُﻮﺳَﻰ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﺖ ﹶﺃﻧﱠﻪُ ﺇﻧﱠﻤَﺎ‬ ‫ﺽ ﹶﺃ ْﻭ َﺳ ﹶﻔ ﹴﺮ ﹶﺛَﺒ َ‬ ‫َﻳ ْﻌ َﻤﻞﹸ َﻭﻫُ َﻮ ﺻَ ﺤِﻴ ﺢٌ ﻣُﻘِﻴﻢٌ { ﹶﻓﹺﺈﻧﱠﻪُ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻳ ْﻌ َﻤﻞﹸ ﻓِﻲ ﺍﻟﺼﱢ ﺤﱠ ِﺔ ﻭَﺍ ﹾﻟﹺﺈﻗﹶﺎ َﻣ ِﺔ َﻋ َﻤﻠﹰﺎ ﹸﺛﻢﱠ ﹶﻟ ْﻢ َﻳ ْﺘﺮُ ﹾﻛﻪُ ﺇﻟﱠﺎ ِﻟ َﻤ َﺮ ﹺ‬ ‫ﻒ ﻋَﻨْﻬَﺎ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ﺇﻟﱠﺎ‬ ‫ﺨﻠﱠ ْ‬ ‫ﻒ ﺍﻟﻨﱢﻴﱠ ِﺔ َﻭﻓﹸﺘُﻮ ﹺﺭﻫَﺎ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﻟﻪُ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻢ َﻳَﺘ َ‬ ‫ﻀ ْﻌ ِ‬ ‫ﺸﻘﱠ ِﺔ ﻟﹶﺎ ِﻟ َ‬ ‫ﺠ ﹺﺰ ﻭَﺍ ﹾﻟ َﻤ َ‬ ‫َﺗ َﺮ َﻙ ِﻟ ُﻮﺟُﻮ ِﺩ ﺍ ﹾﻟ َﻌ ْ‬ ‫ﺽ ﺇﻟﱠﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ﹶﺓ ﺍﻟﺸﱠ ْﺮ ِﻋﻴﱠ ﹶﺔ ِﻫ َﻲ ﺍﻟﱠﺘِﻲ‬ ‫ﻚ َﺑ ْﻌﺾُ ﺍ ﹾﻟ َﻤ َﺮ ﹺ‬ ‫ﺸﻘﱠ ٍﺔ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻒ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﻣَﺎ ِﻟ ﹾﻠﻌَﺎِﻣ ﹺﻞ ﻭَﺍ ﹾﻟ ُﻤﺴَﺎِﻓ ﹺﺮ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎﺩِﺭًﺍ َﻣ َﻊ َﻣ َ‬ ‫ﻀ ْﻌ ِ‬ ‫ِﻟ َ‬ ‫ﻉ ﺇﹶﻟ ْﻴ ِﻪ َﺳﺒﹺﻴﻠﹰﺎ {‬ ‫ﺖ َﻣ ﹺﻦ ﺍ ْﺳَﺘﻄﹶﺎ َ‬ ‫ﺱ ِﺣ ﺞﱡ ﺍ ﹾﻟَﺒ ْﻴ ِ‬ ‫ﺤ ٍﺔ ﹶﻛﻤَﺎ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } َﻭِﻟﻠﱠ ِﻪ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﻀﺮﱠ ٍﺓ ﺭَﺍ ﹺﺟ َ‬ ‫ﺤﺼُﻞﹸ ﺑﹺﻬَﺎ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ َﻣ َ‬ ‫َﻳ ْ‬ ‫ﻉ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ﹶﺓ ﺍﻟﱠﺘِﻲ ﻳُ ْﻤ ِﻜﻦُ ُﻭﺟُﻮ ُﺩ‬ ‫ﺲ ﺍ ﹾﻟﻤُ ْﻌَﺘَﺒﺮُ ﻓِﻲ ﺍﻟﺸﱠ ْﺮ ﹺ‬ ‫ﻚ ﹶﻟْﻴ َ‬ ‫ﺤﻮُ ﹶﺫِﻟ َ‬ ‫ﲔ ﻣِﺴْﻜِﻴﻨًﺎ { َﻭَﻧ ْ‬ ‫ﺴَﺘ ِﻄ ْﻊ ﹶﻓﹺﺈ ﹾﻃﻌَﺎ ُﻡ ِﺳﺘﱢ َ‬ ‫َﻭﹶﻗ ْﻮِﻟ ِﻪ ‪ } :‬ﹶﻓ َﻤ ْﻦ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺏ ﻣَﺎ‬ ‫ﺤ ٍﺔ َﺑ ﹾﻞ ﹶﺃ ْﻭ ُﻣﻜﹶﺎِﻓﹶﺌ ٍﺔ ‪َ .‬ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﻀﺮﱠ ٍﺓ ﺭَﺍ ﹺﺟ َ‬ ‫ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﺑﹺﻬَﺎ َﻋﻠﹶﻰ ﹶﺃﻱﱢ َﻭ ْﺟ ٍﻪ ﻛﹶﺎ ﹶﻥ َﺑ ﹾﻞ ﻟﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍ ﹾﻟﻤُ ﹾﻜَﻨﺔﹸ ﺧَﺎِﻟَﻴ ﹰﺔ َﻋ ْﻦ َﻣ َ‬ ‫ﺨ ْﻴ ﹺﺮ ﹶﻓ ﹶﻘ ْﺪ ﻏﹶﺰَﺍ { َﻭﹶﻗ ْﻮﻟﹸﻪُ ‪} :‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻣ ْﻦ َﺟﻬﱠ َﺰ ﻏﹶﺎ ﹺﺯﻳًﺎ ﹶﻓ ﹶﻘ ْﺪ ﻏﹶﺰَﺍ َﻭ َﻣ ْﻦ َﺧﹶﻠ ﹶﻔﻪُ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ ﹺﺑ َ‬ ‫ﺖ َﻋ ْﻨﻪُ َ‬ ‫ﹶﺛَﺒ َ‬ ‫ﺲ َﻭ ﹺﺟﻬَﺎ ٍﺩ ﺑﹺﺎ ﹾﻟﻤَﺎ ﹺﻝ‬ ‫ﺝ ﺇﻟﹶﻰ ﹺﺟﻬَﺎ ٍﺩ ﺑﹺﺎﻟﻨﱠ ﹾﻔ ﹺ‬ ‫ﺤﺘَﺎ ُ‬ ‫ﺺ ِﻣ ْﻦ ﹶﺃ ْﺟ ﹺﺮ ِﻩ ﺷَﻲْﺀٌ { ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻐ ْﺰ َﻭ َﻳ ْ‬ ‫َﻣ ْﻦ ﹶﻓﻄﱠ َﺮ ﺻَﺎِﺋﻤًﺎ ﹶﻓﹶﻠﻪُ ِﻣ ﹾﺜﻞﹸ ﹶﺃ ْﺟ ﹺﺮ ِﻩ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ‬ ‫ﻓﹶﺈﹺﺫﹶﺍ َﺑ ﹶﺬ ﹶﻝ ﻫَﺬﹶﺍ َﺑ َﺪَﻧﻪُ ﻭَﻫَﺬﹶﺍ ﻣَﺎﹶﻟﻪُ َﻣ َﻊ ُﻭﺟُﻮ ِﺩ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍ ﹾﻟﺠَﺎ ﹺﺯ َﻣ ِﺔ ﻓِﻲ ﹸﻛﻞﱟ ﻣِﻨْﻬُﻤَﺎ ﻛﹶﺎ ﹶﻥ ﹸﻛ ﱞﻞ ﻣِﻨْﻬُﻤَﺎ ﻣُﺠَﺎﻫِﺪًﺍ ﹺﺑﹺﺈﺭَﺍ َﺩِﺗ ِﻪ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ‬ ‫ﻚ ﺍﻟﺼﱢﻴَﺎ ُﻡ ﻟﹶﺎ‬ ‫ﺨ ْﻴ ﹺﺮ ﹶﻓﻬُ َﻮ ﹶﺃ ْﻳﻀًﺎ ﻏﹶﺎ ﹴﺯ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻚ ﻟﹶﺎ ُﺑﺪﱠ ِﻟ ﹾﻠﻐَﺎﺯﹺﻱ ِﻣ ْﻦ َﺧﻠِﻴ ﹶﻔ ٍﺔ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﻫ ﹺﻞ ﻓﹶﺈﹺﺫﹶﺍ َﺧﹶﻠ ﹶﻔﻪُ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ ﹺﺑ َ‬ ‫َﻭ َﻣ ْﺒﹶﻠ ﹺﻎ ﻗﹸﺪْ َﺭِﺗ ِﻪ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ُﺑﺪﱠ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺇ ْﻣﺴَﺎ ٍﻙ َﻭﻟﹶﺎ ُﺑﺪﱠ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟَﻌﺸَﺎ ِﺀ ﺍﻟﱠﺬِﻱ ﹺﺑ ِﻪ َﻳِﺘﻢﱡ ﺍﻟﺼﱠ ْﻮ ُﻡ ﻭَﺇﹺﻟﱠﺎ ﻓﹶﺎﻟﺼﱠﺎِﺋﻢُ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳَﺴْﺘَﻄِﻴﻊُ ﺍ ﹾﻟَﻌﺸَﺎ َﺀ ﻟﹶﺎ َﻳَﺘ َﻤﻜﱠﻦُ ِﻣ ْﻦ‬ ‫ﺴ َﺪ ٍﺓ ﻛﹶﺎ ﹶﻥ ﻟﹶﻬَﺎ ﺃﹶﺟْﺮُﻫَﺎ ﹺﺑﻤَﺎ‬ ‫ﺖ ﺍ ﹾﻟ َﻤ ْﺮﹶﺃﺓﹸ ِﻣ ْﻦ ﻣَﺎ ﹺﻝ ﺯَﻭْﺟﹺﻬَﺎ ﹶﻏ ْﻴ َﺮ ﻣُﻔﹾ ِ‬ ‫ﺢ ‪ } :‬ﺇﺫﹶﺍ ﹶﺃ ْﻧ ﹶﻔ ﹶﻘ ْ‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ﹶﻗ ْﻮﻟﹸﻪُ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺍﻟﺼﱠ ْﻮ ﹺﻡ ‪َ .‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺚ ﹶﺃﺑﹺﻲ ﻣُﻮﺳَﻰ ‪ } :‬ﺍﹾﻟ ﺨَﺎ ﹺﺯﻥﹸ‬ ‫ﻚ ﹶﻗ ْﻮﻟﹸﻪُ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﺾ َﺷ ْﻴﺌﹰﺎ { َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻚ ﻟﹶﺎ َﻳ ْﻨﻘﹸﺺُ َﺑ ْﻌﻀُﻬُ ْﻢ ِﻣ ْﻦ ﹸﺃﺟُﻮ ﹺﺭ َﺑ ْﻌ ﹴ‬ ‫ﺖ ﻭَﻟِﺰَﻭْﺟﹺﻬَﺎ ِﻣ ﹾﺜﻞﹸ ﹶﺫِﻟ َ‬ ‫ﹶﺃ ْﻧ ﹶﻔ ﹶﻘ ْ‬ ‫ﲔ‬ ‫ﻚ ﹶﺃﻥﱠ ﺇ ْﻋﻄﹶﺎ َﺀ ﺍﹾﻟ ﺨَﺎ ﹺﺯ ِﻥ ﺍﹾﻟﹶﺄ ِﻣ ﹺ‬ ‫ﲔ { ﹶﺃ ْﺧ َﺮﺟَﺎ ُﻩ ‪َ .‬ﻭ ﹶﺫِﻟ َ‬ ‫ﺼﺪﱢِﻗ َ‬ ‫ﺍ ﹾﻟﹶﺄ ِﻣﲔُ ﺍﻟﱠﺬِﻱ ُﻳ ْﻌﻄِﻲ ﻣَﺎ ﺃﹸ ِﻣ َﺮ ﹺﺑ ِﻪ ﹶﻛﺎ ِﻣﻠﹰﺎ ﻣُﻮَﻓﱢﺮًﺍ ﹶﻃﻴﱢَﺒ ﹲﺔ ﹺﺑ ِﻪ َﻧ ﹾﻔﺴُﻪُ ﹶﺃ َﺣﺪُ ﺍﻟﹾﻤَُﺘ َ‬ ‫ﺍﻟﱠﺬِﻱ ُﻳ ْﻌﻄِﻲ ﻣَﺎ ﺃﹸ ِﻣ َﺮ ﹺﺑ ِﻪ ﻣُﻮَﻓﱢﺮًﺍ ﹶﻃﻴﱢَﺒ ﹰﺔ ﹺﺑ ِﻪ َﻧ ﹾﻔﺴُﻪُ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺇﻟﱠﺎ َﻣ َﻊ ﺍﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ﺍﻟﹾﻤُﻮَﺍﻓِ ﹶﻘ ِﺔ ِﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﻟﹾﺂ ِﻣ ﹺﺮ َﻭﹶﻗ ْﺪ ﹶﻓ َﻌ ﹶﻞ َﻣ ﹾﻘﺪُﻭ َﺭﻩُ‬ ‫ﺸ ﹶﺔ ﺍﻷﳕﺎﺭﻱ ﺍﻟﱠﺬِﻱ َﺭﻭَﺍ ُﻩ ﹶﺃ ْﺣﻤَﺪ ﻭَﺍﺑْﻦُ ﻣﺎﺟﻪ َﻋ ْﻦ‬ ‫ﺚ ﹶﺃﺑﹺﻲ ﹶﻛ ْﺒ َ‬ ‫ﺏ َﺣﺪِﻳ ﹸ‬ ‫ﲔ ‪َ .‬ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺼﺪﱢِﻗ َ‬ ‫َﻭﻫُ َﻮ ﺍﻟِﺎ ْﻣِﺘﺜﹶﺎﻝﹸ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃ َﺣ َﺪ ﺍﻟﹾﻤَُﺘ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﺇﻧﱠﻤَﺎ ﺍﻟﺪﱡﻧْﻴَﺎ ِﻟﹶﺄ ْﺭَﺑ َﻌ ٍﺔ ‪ :‬ﺭَﺟُﻞﹲ ﺁﺗَﺎ ُﻩ ﺍﻟﻠﱠ ُﻪ ِﻋ ﹾﻠﻤًﺎ َﻭﻣَﺎﻟﹰﺎ ﹶﻓﻬُ َﻮ َﻳ ْﻌ َﻤﻞﹸ ﻓِﻴ ِﻪ ﹺﺑﻄﹶﺎ َﻋ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓﹶﻬُﻤَﺎ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ ﺳَﻮَﺍﺀٌ { َﻭﹶﻗ ْﺪ َﺭﻭَﺍ ُﻩ‬ ‫ﺭَﺟُﻞﹲ ‪ :‬ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻟِﻲ ِﻣ ﹾﺜ ﹶﻞ ﹸﻓﻠﹶﺎ ٍﻥ ﹶﻟ َﻌ ِﻤﻠﹾﺖ ﹺﺑ َﻌ َﻤِﻠ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﻚ‬ ‫ﺴ ٌﻦ ﺻَ ﺤِﻴ ﺢٌ ﻓﹶﻬَﺬﹶﺍ ﺍﻟﺘﱠﺴَﺎﻭﹺﻱ َﻣ َﻊ " ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ ﻭَﺍ ﹾﻟ ﹺﻮ ْﺯ ﹺﺭ " ﻫُ َﻮ ﻓِﻲ ِﺣﻜﹶﺎَﻳ ِﺔ ﺣَﺎ ﹺﻝ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ َ‬ ‫ﺍﻟﺘﱢ ْﺮِﻣ ِﺬﻱﱡ ُﻣ ﹶﻄﻮﱠﻟﹰﺎ َﻭﻗﹶﺎ ﹶﻝ ﺣَﺪِﻳﺚﹲ َﺣ َ‬ ‫ﺏ‬ ‫ﺕ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ؛ ﻓﹶﻠِﻬَﺬﹶﺍ ﺍﺳْﺘَﻮَﻳَﺎ ﻓِﻲ ﺍﻟﺜﱠﻮَﺍ ﹺ‬ ‫ﻒ ﻋَﻨْﻬَﺎ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ﺇﻟﱠﺎ ِﻟ ﹶﻔﻮَﺍ ِ‬ ‫ﺨﻠﱠ ُ‬ ‫َﻭﻛﹶﺎ ﹶﻥ ﺻَﺎ ِﺩﻗﹰﺎ ﻓِﻴ ِﻪ َﻭ َﻋِﻠ َﻢ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨﻪُ ﺇﺭَﺍ َﺩ ﹰﺓ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ﻟﹶﺎ َﻳَﺘ َ‬ ‫ﺖ ﺇﺭَﺍ َﺩﺗُﻪُ‬ ‫ﺤﺼُﻞﹸ ِﻟ ﹸﻜﻞﱢ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ‪ " :‬ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻟِﻲ ﻣَﺎ ِﻟ ﹸﻔﻠﹶﺎ ِﻥ ﹶﻟ ﹶﻔ َﻌﻠﹾﺖ ِﻣ ﹾﺜ ﹶﻞ ﻣَﺎ َﻳ ﹾﻔَﻌﻞﹸ " ﺇﻟﱠﺎ ﺇﺫﹶﺍ ﻛﹶﺎَﻧ ْ‬ ‫ﺲ َﻫ ِﺬ ِﻩ ﺍﹾﻟ ﺤَﺎ ﹸﻝ َﺗ ْ‬ ‫ﺏ ‪َ .‬ﻭﹶﻟْﻴ َ‬ ‫ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ‬ ‫ﺖ ﹺﺑ ِﻪ‬ ‫ﻚ َﻋ ْﻦ َﻋ ْﺰ ﹴﻡ ﹶﻟ ْﻮ ﺍ ﹾﻗَﺘ َﺮَﻧ ْ‬ ‫ﺱ َﻳﻘﹸﻮ ﹸﻝ ﹶﺫِﻟ َ‬ ‫ﲑ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺻﹶﻠ ﹰﺔ َﻭﹺﺇﻟﱠﺎ ﹶﻓ ﹶﻜِﺜ ٌ‬ ‫ﺖ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﺣَﺎ ِ‬ ‫ﺠﺐُ ُﻭﺟُﻮ ُﺩ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻣَﻌَﻬَﺎ ﺇﺫﹶﺍ ﻛﹶﺎَﻧ ْ‬ ‫ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ َﻳ ﹺ‬ ‫ﺲ ﹸﻛ ﱡﻞ َﻣ ْﻦ َﻋ َﺰ َﻡ َﻋﻠﹶﻰ َﺷ ْﻲ ٍﺀ ﻋَﺰْﻣًﺎ ﺟَﺎ ﹺﺯﻣًﺎ ﹶﻗْﺒ ﹶﻞ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ‬ ‫ﺨ ﹾﻠ ﹺﻖ ﻳُﻌَﺎﻫِﺪُﻭﻥﹶ َﻭَﻳ ْﻨﹸﻘﻀُﻮ ﹶﻥ َﻭﹶﻟْﻴ َ‬ ‫ﺖ َﻋ ﹺﺰ َﳝﺘُﻪُ ﹶﻛﻌَﺎﻣﱠ ِﺔ ﺍﹾﻟ َ‬ ‫ﺨ ْ‬ ‫ﺴَ‬ ‫ﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﻟﹶﺎ ْﻧﹶﻔ َ‬ ‫ﻚ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩﺓﹸ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﺍ ﹾﻟ ُﻤﻘﹶﺎ ﹺﺭَﻧ ِﺔ ﻟﻠﺼﻮﺍﺭﻑ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭﹶﻟﹶﻘ ْﺪ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ ] َﻭ َﻋ ِﺪ َﻡ [ ﺍﻟﺼﻮﺍﺭﻑ َﻋ ْﻦ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ َﺗ ْﺒﻘﹶﻰ ِﺗ ﹾﻠ َ‬ ‫ﺕ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ َﺗ ﹾﻠ ﹶﻘ ْﻮ ُﻩ ﹶﻓ ﹶﻘ ْﺪ َﺭﹶﺃ ْﻳُﺘﻤُﻮ ُﻩ َﻭﹶﺃ ْﻧُﺘ ْﻢ َﺗ ْﻨ ﹸﻈﺮُﻭ ﹶﻥ { َﻭ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ِﻟ َﻢ‬ ‫ﹸﻛ ْﻨُﺘ ْﻢ َﺗ َﻤﻨﱠ ْﻮ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻮ َ‬ ‫ﲔ{ }‬ ‫ﺤَ‬ ‫ﻀِﻠ ِﻪ ﹶﻟَﻨﺼﱠﺪﱠﹶﻗﻦﱠ َﻭﹶﻟَﻨﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ ﺍﻟﺼﱠﺎِﻟ ِ‬ ‫َﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻣَﺎ ﻟﹶﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ { َﻭ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻋَﺎ َﻫ َﺪ ﺍﻟﻠﱠ َﻪ ﹶﻟِﺌ ْﻦ ﺁﺗَﺎﻧَﺎ ِﻣ ْﻦ ﹶﻓ ْ‬ ‫ﺚ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗ ِﺔ ﻓِﻲ‬ ‫ﺕ ِﻣﹾﺜﻞﹸ َﺣﺪِﻳ ِ‬ ‫ﺸ ﹶﺔ ﻓِﻲ ﺍﻟﻨﱢﻴﱠﺎ ِ‬ ‫ﺚ ﹶﺃﺑﹺﻲ ﹶﻛْﺒ َ‬ ‫ﺨﻠﹸﻮﺍ ﹺﺑ ِﻪ ﻭَﺗَﻮَﻟﱠﻮْﺍ َﻭ ُﻫ ْﻢ ُﻣ ْﻌ ﹺﺮ ﺿُﻮ ﹶﻥ { َﻭ َﺣﺪِﻳ ﹸ‬ ‫ﻀِﻠ ِﻪ َﺑ ِ‬ ‫ﹶﻓﹶﻠﻤﱠﺎ ﺁﺗَﺎ ُﻫ ْﻢ ِﻣ ْﻦ ﹶﻓ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﹶﺃﻥﱠ‬ ‫ﺚ ﺍﻟﱠﺬِﻱ َﺭﻭَﺍ ُﻩ ﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱﱡ َﻭ ﹶﻏ ْﻴﺮُﻩُ َﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ ﻋَﻤْﺮﹴﻭ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﺕ ‪َ .‬ﻭﻫُ َﻮ ﺍﹾﻟ َ‬ ‫ﺍﹾﻟ ﹶﻜِﻠﻤَﺎ ِ‬

‫ﺼ ﹺﺮ‬ ‫ﺠﻞﱟ ﻣِﻨْﻬَﺎ َﻣﺪَﻯ ﺍ ﹾﻟَﺒ َ‬ ‫ﲔ ِﺳ ﺠﹺﻠًّﺎ ﹸﻛ ﱡﻞ ِﺳ ﹺ‬ ‫ﺴ ِﻌ َ‬ ‫ﺴ َﻌ ﹰﺔ َﻭِﺗ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻳ ْﻨﺸُﺮُ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻪُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ِﺗ ْ‬ ‫َﺭ ُﺟﻠﹰﺎ ِﻣ ْﻦ ﺃﹸﻣﱠ ِﺔ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫َﻭُﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ َﻫ ﹾﻞ ﺗُْﻨ ِﻜﺮُ ِﻣ ْﻦ ﻫَﺬﹶﺍ َﺷ ْﻴﺌﹰﺎ ؟ َﻫ ﹾﻞ ﹶﻇﹶﻠ ْﻤﺘُﻚ ؟ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ‪ :‬ﻟﹶﺎ ﻳَﺎ َﺭﺏﱢ ‪ .‬ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ ‪ :‬ﻟﹶﺎ ﻇﹸ ﹾﻠ َﻢ َﻋﹶﻠﻴْﻚ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹶﻓُﻴ ْﺆﺗَﻰ ﹺﺑﹺﺒﻄﹶﺎﹶﻗ ِﺔ‬ ‫ﺕ َﻭﹶﺛﻘﹸﹶﻠﺖْ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ { ﻓﹶﻬَﺬﹶﺍ ِﻟﻤَﺎ ﺍ ﹾﻗَﺘ َﺮ ﹶﻥ ﹺﺑ َﻬ ِﺬ ِﻩ‬ ‫ﺠﻠﱠﺎ ُ‬ ‫ﺖ ﺍﻟﺴﱢ ﹺ‬ ‫ﺕ ﻓِﻲ ِﻛﻔﱠ ٍﺔ ﹶﻓﻄﹶﺎ َﺷ ْ‬ ‫ﺠﻠﱠﺎ ُ‬ ‫ﺿﻊُ ﻓِﻲ ِﻛﻔﱠ ٍﺔ ﻭَﺍﻟﺴﱢ ﹺ‬ ‫ﻓِﻴﻬَﺎ ﺍﻟﺘﱠ ْﻮﺣِﻴ ُﺪ ؛ ﹶﻓﺘُﻮ َ‬ ‫ﺖ ﻓِﻲ ﺍﻟﺼﱡﻮ َﺭ ِﺓ ﺍﻟﻈﱠﺎ ِﻫ َﺮ ِﺓ‬ ‫ﺕ ﻭَﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺍﺕُ َﻭﹺﺇ ﹾﻥ ﺍ ْﺷَﺘ َﺮ ﹶﻛ ْ‬ ‫ﺴ ﹺﻦ ﺍﻟﻨﱢﻴﱠ ِﺔ ؛ ﺇ ﹾﺫ ﺍﹾﻟ ﹶﻜِﻠﻤَﺎ ُ‬ ‫ﺹ ﻭَﺍﻟﺼﱠﻔﹶﺎ ِﺀ َﻭﺣُ ْ‬ ‫ﻕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺ‬ ‫ﺍﹾﻟ ﹶﻜِﻠ َﻤ ِﺔ ِﻣ ْﻦ ﺍﻟﺼﱢ ْﺪ ﹺ‬ ‫ﺖ‬ ‫ﺚ ‪ :‬ﺍ ﹾﻟ َﻤ ْﺮﹶﺃ ِﺓ ﺍﹾﻟَﺒ ِﻐﻲﱢ ﺍﻟﱠﺘِﻲ َﺳ ﹶﻘ ْ‬ ‫ﺚ ﺍﻟﱠﺬِﻱ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺏ َﺗﻔﹶﺎ ُﻭﺗًﺎ َﻋﻈِﻴﻤًﺎ ‪َ .‬ﻭ ِﻣ ﹾﺜﻞﹸ ﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﺐ ﹶﺃ ْﺣﻮَﺍ ﹺﻝ ﺍ ﹾﻟ ﹸﻘﻠﹸﻮ ﹺ‬ ‫ﺴ ﹺ‬ ‫ﺤَ‬ ‫ﹶﻓﹺﺈﻧﱠﻬَﺎ َﺗَﺘﻔﹶﺎ َﻭﺕُ ﹺﺑ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ }‬ ‫ﺴ ﹺﻦ ﺍﻟﻨﱢﻴﱠ ِﺔ ﻭَﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ ﺇ ﹾﺫ ﺫﹶﺍ َﻙ َﻭ ِﻣ ﹾﺜﻠﹸﻪُ ﹶﻗ ْﻮﻟﹸﻪُ َ‬ ‫ﺼ ﹶﻞ ﻓِﻲ ﹶﻗ ﹾﻠﹺﺒﻬَﺎ ِﻣ ْﻦ ﺣُ ْ‬ ‫ﻛﹶﻠﹾﺒًﺎ ﹶﻓ َﻐ ﹶﻔ َﺮ ﺍﻟﻠﱠ ُﻪ ﻟﹶﻬَﺎ ؛ ﻓﹶﻬَﺬﹶﺍ ِﻟﻤَﺎ َﺣ َ‬ ‫ﺿﻮَﺍَﻧﻪُ ﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭﹺﺇﻥﱠ‬ ‫ﺖ َﻳ ﹾﻜﺘُﺐُ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻪُ ﺑﹺﻬَﺎ ﹺﺭ ْ‬ ‫ﺿﻮَﺍ ِﻥ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ َﻳ ﹸﻈﻦﱡ ﹶﺃ ﹾﻥ َﺗ ْﺒﻠﹸ ﹶﻎ ﻣَﺎ َﺑﹶﻠ َﻐ ْ‬ ‫ﺇﻥﱠ ﺍ ﹾﻟ َﻌْﺒ َﺪ ﹶﻟَﻴَﺘ ﹶﻜﻠﱠﻢُ ﺑﹺﺎﹾﻟ ﹶﻜِﻠ َﻤ ِﺔ ِﻣ ْﻦ ﹺﺭ ْ‬ ‫ﺨ ﹶﻄﻪُ ﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ {‬ ‫ﺖ ‪َ .‬ﻳ ﹾﻜﺘُﺐُ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻪُ ﺑﹺﻬَﺎ ﺳُ ْ‬ ‫ﻂ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ َﻳ ﹸﻈﻦﱡ ﹶﺃ ﹾﻥ َﺗ ْﺒﻠﹸ ﹶﻎ ﻣَﺎ َﺑﹶﻠ َﻐ ْ‬ ‫ﺨِ‬ ‫ﺍ ﹾﻟ َﻌْﺒ َﺪ ﹶﻟَﻴَﺘ ﹶﻜﻠﱠﻢُ ﺑﹺﺎﹾﻟ ﹶﻜِﻠ َﻤ ِﺔ ِﻣ ْﻦ َﺳ َ‬ ‫ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪( ٢٤٤‬‬ ‫ﻚ ِﻣ ْﻦ ُﻭﺟُﻮ ٍﻩ ‪ :‬ﹶﺃ َﺣ ُﺪﻫَﺎ‬ ‫ﺱ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ َﻭﹺﻧﻈﹶﺎُﻣﻬَﺎ َﻭَﻳﻈﹾ َﻬﺮُ ﹶﺫِﻟ َ‬ ‫ﺕ َﻭ ﹺﺟﻤَﺎ ُﻋﻬَﺎ ﻭَﺍﹾﻟ ﹶﻜ ِﺬﺏُ ﹶﺃﺳَﺎ ُ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺱ ﺍﹾﻟ َ‬ ‫ﻕ ﹶﺃﺳَﺎ ُ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ‪ :‬ﻓﹶﺼْﻞﹲ ﺍﻟﺼﱢ ْﺪ ُ‬ ‫ﺴﻤَﺎ ِﻥ ‪َ :‬ﺧَﺒ ٌﺮ‬ ‫ﺻﻞﹸ ﹶﻟﻪُ َﻋ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ِﻣ ْﻦ ﺍﻟﺪﱠﻭَﺍﺏﱢ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻨ ِﻄﻖُ ﻭَﺍ ﹾﻟ َﻤ ْﻨ ِﻄﻖُ ِﻗ ْ‬ ‫ﻒ ﺍ ﹾﻟﻤُ ﹶﻘﻮﱢﻡُ ﹶﻟﻪُ ﺍ ﹾﻟﻔﹶﺎ ِ‬ ‫ﺻ ُ‬ ‫‪ :‬ﹶﺃﻥﱠ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥﹶ ﻫُ َﻮ َﺣﻲﱞ ﻧَﺎﻃِﻖٌ ﻓﹶﺎ ﹾﻟ َﻮ ْ‬ ‫ﺨَﺒ ﹺﺮﻱﱡ ﻫُ َﻮ‬ ‫ﺠ َﻤﺎ ِﺀ ﻭَﺍﹾﻟ ﹶﻜﻠﹶﺎﻡُ ﺍﹾﻟ َ‬ ‫ﺏ ﻓﹶﺎ ﹾﻟﻜﹶﺎ ِﺫﺏُ ﹶﺃ ْﺳ َﻮﺃﹸ ﺣَﺎﻟﹰﺎ ِﻣ ْﻦ ﺍ ﹾﻟَﺒﻬﹺﻴ َﻤ ِﺔ ﺍ ﹾﻟَﻌ ْ‬ ‫ﻕ َﻭﹶﻓﺴَﺎ ُﺩ ُﻩ ﺑﹺﺎﹾﻟ ﹶﻜ ِﺬ ﹺ‬ ‫ﺻ ﺤﱠﺘُﻪُ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ‬ ‫ﺨَﺒﺮُ ِ‬ ‫ﻭَﺇﹺﻧْﺸَﺎﺀٌ ﻭَﺍﹾﻟ َ‬ ‫ﺻﻞﹸ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ ﺍ ﹾﻟﹺﺈ ْﻧﺸَﺎِﺋﻲﱢ ﹶﻓﹺﺈﻧﱠﻪُ َﻣ ﹾﻈ َﻬﺮُ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍ ﹾﻟﹺﺈْﻧﺸَﺎ ُﺀ َﻣ ﹾﻈ َﻬﺮُ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﻭَﺍ ﹾﻟ ِﻌ ﹾﻠ ُﻢ ﻣَُﺘﹶﻘﺪﱢ ٌﻡ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ‬ ‫ﺍ ﹾﻟﻤُ َﻤﻴﱢﺰُ ِﻟ ﹾﻠﹺﺈ ْﻧﺴَﺎ ِﻥ َﻭﻫُ َﻮ ﹶﺃ ْ‬ ‫ﺏ َﻭﻟﹶﺎ‬ ‫ﺿﺪﱢﻫَﺎ ﻭَﻟِﻬَﺬﹶﺍ ﻗِﻴ ﹶﻞ ‪ :‬ﻟﹶﺎ ُﻣﺮُﻭ َﺀ ﹶﺓ ِﻟ ﹶﻜﺬﹸﻭ ﹺ‬ ‫ﺐ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ َﺣﺘﱠﻰ ﻗﹶﻠﹶﺒَﻬَﺎ ﺇﻟﹶﻰ ِ‬ ‫ﻭَﻣُﻮﺟﹺﺐٌ ﹶﻟﻪُ ﻓﹶﺎﹾﻟﻜﹶﺎ ِﺫﺏُ ﹶﻟ ْﻢ َﻳ ﹾﻜ ِﻔ ِﻪ ﹶﺃﻧﱠﻪُ ﺳُِﻠ َ‬ ‫ﺼ َﺪﺭُ ﺍﹾﻟﹺﺈْﻧﺴَﺎ ِﻥ ‪ .‬ﺍﻟﺜﱠﺎﻧﹺﻲ‬ ‫ﺼ َﺪﺭُ ﺍ ﹾﻟ َﻤ ْﺮ ِﺀ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎﹺﻧﻴﱠ ﹶﺔ َﻣ ْ‬ ‫ﺤﺴُﻮ ِﺩ َﻭﻟﹶﺎ ﺇﺧَﺎ َﺀ ِﻟ َﻤﻠﹸﻮ ِﻙ َﻭﻟﹶﺎ ﺳُ ْﺆﺩُ َﺩ ِﻟَﺒ ﺨِﻴ ﹺﻞ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ ُﻤﺮُﻭ َﺀ ﹶﺓ َﻣ ْ‬ ‫ﺭَﺍ َﺣ ﹶﺔ ِﻟ َ‬ ‫ﺴ ْﻴِﻠ َﻤ ﹶﺔ‬ ‫ﻕ ﻭَﺍﹾﻟ ﹶﻜ ِﺬﺏُ ﹶﻓﹺﺈﻥﱠ ﻣُ ﺤَﻤﱠﺪًﺍ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺼﱠﺎ ِﺩ ﻕُ ﺍﹾﻟﹶﺄ ِﻣﲔُ َﻭﻣُ َ‬ ‫‪ :‬ﹶﺃﻥﱠ ﺍﻟﺼﱢ ﹶﻔ ﹶﺔ ﺍﻟﹾﻤُ َﻤﻴﱢ َﺰ ﹶﺓ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ ﻭَﺍﻟﹾﻤَُﺘَﻨﺒﱢ ِﺊ ﻫُ َﻮ ﺍﻟﺼﱢ ْﺪ ُ‬ ‫ﺲ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ َﻣ ﹾﺜﻮًﻯ‬ ‫ﻕ ﺇ ﹾﺫ ﺟَﺎ َﺀﻩُ ﹶﺃﹶﻟْﻴ َ‬ ‫ﺏ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ‬ ‫ﺏ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻭ ﹶﻛﺬﱠ َ‬ ‫ﺏ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﻓ َﻤ ْﻦ ﹶﺃ ﹾﻇﹶﻠﻢُ ِﻣﻤﱠ ْﻦ ﹶﻛ ﹶﺬ َ‬ ‫ﺍﹾﻟ ﹶﻜﺬﱠﺍ ُ‬ ‫ﻚ ُﻫ ُﻢ ﺍ ﹾﻟ ُﻤﺘﱠﻘﹸﻮ ﹶﻥ { ‪ .‬ﺍﻟﺜﱠﺎِﻟﺚﹸ ‪ :‬ﹶﺃﻥﱠ ﺍﻟﺼﱢ ﹶﻔ ﹶﺔ ﺍ ﹾﻟﻔﹶﺎ ﹺﺭﹶﻗ ﹶﺔ َﺑ ْﻴ َﻦ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ‬ ‫ﻕ ﹺﺑ ِﻪ ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﺻﺪﱠ َ‬ ‫ﻕ َﻭ َ‬ ‫ِﻟ ﹾﻠﻜﹶﺎِﻓﺮﹺﻳ َﻦ { } ﻭَﺍﻟﱠﺬِﻱ ﺟَﺎ َﺀ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ‬ ‫ﺏ‬ ‫ﺨﻴَﺎَﻧ ﹶﺔ ﻭَﺍﹾﻟ ﹶﻜ ِﺬ َ‬ ‫ﺲ ﺍ ﹾﻟ ِ‬ ‫ﻕ ﺍﻟﱠﺬِﻱ ﺑُﹺﻨ َﻲ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ ﹶﻜ ِﺬﺏُ َﻭ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ُﺧﻠﹸ ﹴﻖ ﻳُ ﹾﻄَﺒﻊُ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻦُ ﹶﻟْﻴ َ‬ ‫ﺱ ﺍﻟﻨﱢﻔﹶﺎ ﹺ‬ ‫ﻕ ﹶﻓﹺﺈﻥﱠ ﹶﺃﺳَﺎ َ‬ ‫ﻭَﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ﹺﻖ ﻫُ َﻮ ﺍﻟﺼﱢ ْﺪ ُ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺛﹶﻠﹶﺎﺙﹲ َﻣ ْﻦ ﹸﻛﻦﱠ ﻓِﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ُﻣﻨَﺎِﻓﻘﹰﺎ ﺇﺫﹶﺍ‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺲ ْﺑ ﹺﻦ ﻣَﺎِﻟ ٍ‬ ‫ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﹶﺃَﻧ ﹺ‬ ‫‪َ .‬ﻭﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﺻﻞﹸ ﺍ ﹾﻟ ﹸﻔ ﺠُﻮ ﹺﺭ ﹶﻛﻤَﺎ‬ ‫ﺏ ﹶﺃ ْ‬ ‫ﺻﻞﹸ ﺍ ﹾﻟﹺﺒﺮﱢ ﻭَﺍ ﹾﻟ ﹶﻜ ِﺬ َ‬ ‫ﻕ ﻫُ َﻮ ﹶﺃ ْ‬ ‫ﻒ ﻭَﺇﹺﺫﹶﺍ ﺍﹸ ْﺅﺗُ ِﻤ َﻦ ﺧَﺎ ﹶﻥ { ‪ .‬ﺍﻟﺮﱠﺍﹺﺑﻊُ ‪ :‬ﹶﺃﻥﱠ ﺍﻟﺼﱢ ْﺪ َ‬ ‫ﺏ ﻭَﺇﹺﺫﹶﺍ َﻭ َﻋ َﺪ ﹶﺃ ْﺧﹶﻠ َ‬ ‫ﺙ ﹶﻛ ﹶﺬ َ‬ ‫َﺣﺪﱠ ﹶ‬ ‫ﻕ َﻳ ْﻬﺪِﻱ ﺇﻟﹶﻰ ﺍ ﹾﻟﹺﺒﺮﱢ َﻭﹺﺇﻥﱠ ﺍ ﹾﻟﹺﺒﺮﱠ‬ ‫ﻕ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺼﱢ ْﺪ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ‬ ‫ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﺏ ﹶﻓﹺﺈﻥﱠ‬ ‫ﺻﺪﱢﻳﻘﹰﺎ َﻭﹺﺇﻳﱠﺎ ﹸﻛ ْﻢ ﻭَﺍﹾﻟ ﹶﻜ ِﺬ َ‬ ‫ﺐ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ِ‬ ‫ﻕ َﺣﺘﱠﻰ ﻳُ ﹾﻜَﺘ َ‬ ‫ﺤﺮﱠﻯ ﺍﻟﺼﱢ ْﺪ َ‬ ‫ﺼﺪُ ﻕُ َﻭَﻳَﺘ َ‬ ‫ﺠﻨﱠ ِﺔ َﻭﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳ ْ‬ ‫َﻳ ْﻬﺪِﻱ ﺇﻟﹶﻰ ﺍﹾﻟ َ‬ ‫ﺐ ِﻋ ْﻨ َﺪ‬ ‫ﺏ َﺣﺘﱠﻰ ﻳُ ﹾﻜَﺘ َ‬ ‫ﺤﺮﱠﻯ ﺍﹾﻟ ﹶﻜ ِﺬ َ‬ ‫ﺏ َﻳ ْﻬﺪِﻱ ﺇﻟﹶﻰ ﺍ ﹾﻟ ﹸﻔ ﺠُﻮ ﹺﺭ َﻭﹺﺇﻥﱠ ﺍ ﹾﻟﹸﻔ ﺠُﻮ َﺭ َﻳ ْﻬﺪِﻱ ﺇﻟﹶﻰ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳ ﹾﻜ ِﺬﺏُ َﻭَﻳَﺘ َ‬ ‫ﺍﹾﻟ ﹶﻜ ِﺬ َ‬ ‫ﺏ َﺗ ْﻨ ﹺﺰﻝﹸ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻫ ﹾﻞ‬ ‫ﻕ َﺗ ْﻨ ﹺﺰﻝﹸ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ َﻤﻠﹶﺎِﺋ ﹶﻜﺔﹸ ﻭَﺍﹾﻟﻜﹶﺎ ِﺫ َ‬ ‫ﺍﻟﻠﱠ ِﻪ ﹶﻛﺬﱠﺍﺑًﺎ { ‪ .‬ﺍﹾﻟ ﺨَﺎِﻣﺲُ ‪ :‬ﹶﺃﻥﱠ ﺍﻟﺼﱠﺎ ِﺩ َ‬ ‫ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ َﻋﹶﻠﻰ َﻣ ْﻦ َﺗَﻨﺰﱠﻝﹸ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ { } َﺗَﻨﺰﱠﻝﹸ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ﹶﺃﻓﱠﺎ ٍﻙ ﹶﺃﺛِﻴ ﹴﻢ { } ُﻳ ﹾﻠﻘﹸﻮ ﹶﻥ ﺍﻟﺴﱠ ْﻤ َﻊ َﻭﹶﺃ ﹾﻛﹶﺜﺮُﻫُ ْﻢ ﻛﹶﺎ ِﺫﺑُﻮ ﹶﻥ { ‪ .‬ﺍﻟﺴﱠﺎ ِﺩﺱُ ‪:‬‬ ‫ﻕ‬ ‫ﲔ ﻫُ َﻮ ﺍﻟﺼﱢ ْﺪ ُ‬ ‫ﺴَ‬ ‫ﲔ ﻭَﺍﻟﹾﻤُﺒِْﻠ ِ‬ ‫ﲔ ﻭَﺍﻟﹾﻤُﺴْ ِﻤ ِﻌ َ‬ ‫ﺸﺒﱠ ِﻪ ﹺﺑ ﹺﻬ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤﺮَﺍِﺋ َ‬ ‫ﲔ َﻭَﺑ ْﻴ َﻦ ﺍﻟﹾﻤَُﺘ َ‬ ‫ﺤَ‬ ‫ﲔ ﻭَﺍﻟﺸﱡ َﻬﺪَﺍ ِﺀ ﻭَﺍﻟﺼﱠﺎِﻟ ِ‬ ‫ﻕ َﺑ ْﻴ َﻦ ﺍﻟﺼﱢﺪﱢﻳ ِﻘ َ‬ ‫ﹶﺃﻥﱠ ﺍ ﹾﻟﻔﹶﺎ ﹺﺭ َ‬ ‫ﺦ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ‬ ‫ﺏ َﻭ ﹶﻛﻠﹶﺎ ﹺﻡ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ﻭَﺍ ﹾﻟ َﻤﺸَﺎﹺﻳ ﹺ‬ ‫ﺻﻞﹸ ﺍﻟﺪﱢﻳ ﹺﻦ ﻓِﻲ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﺹ ﺍﻟﱠﺬِﻱ ﻫُ َﻮ ﹶﺃ ْ‬ ‫ﻭَﺍﹾﻟ ﹶﻜ ِﺬﺏُ ‪ .‬ﺍﻟﺴﱠﺎﹺﺑﻊُ ‪ :‬ﹶﺃﻧﱠﻪُ ﻣَﻘﹾﺮُﻭﻥﹲ ﺑﹺﺎ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺ‬ ‫ﺖ َﺷﻬَﺎ َﺩﺓﹸ ﺍﻟﺰﱡﻭ ﹺﺭ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋ َﺪﹶﻟ ْ‬ ‫ﲔ ﹺﺑ ِﻪ { ﻭَﻟِﻬَﺬﹶﺍ } ﻗﹶﺎ ﹶﻝ َ‬ ‫} ﻭَﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﹶﻗ ْﻮ ﹶﻝ ﺍﻟﺰﱡﻭ ﹺﺭ { } ُﺣَﻨﻔﹶﺎ َﺀ ِﻟﻠﱠ ِﻪ ﹶﻏ ْﻴ َﺮ ﻣُﺸْ ﹺﺮ ِﻛ َ‬ ‫ﻕ ﺍ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ َﻭﻛﹶﺎ ﹶﻥ ُﻣﺘﱠ ِﻜﺌﹰﺎ‬ ‫ﺍ ﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ ﹺﺑﺎﹶﻟﻠﱠ ِﻪ َﻣﺮﱠَﺗ ْﻴ ﹺﻦ َﻭﹶﻗ َﺮﹶﺃ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂَﻳ ﹶﺔ َﻭﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺃﻟﹶﺎ ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ ﹺﺑﹶﺄ ﹾﻛَﺒ ﹺﺮ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﺍﹾﻟﹺﺈ ْﺷﺮَﺍ ُﻙ ﺑﹺﺎﹶﻟﻠﱠ ِﻪ َﻭ ُﻋﻘﹸﻮ ُ‬ ‫ﺖ ‪ { .‬ﺍﻟﺜﱠﺎ ِﻣﻦُ ‪ :‬ﹶﺃﻧﱠﻪُ ُﺭ ﹾﻛ ُﻦ‬ ‫ﺲ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹶﺃﻟﹶﺎ َﻭﹶﻗ ْﻮﻝﹸ ﺍﻟﺰﱡﻭ ﹺﺭ ﹶﺃﻟﹶﺎ َﻭ َﺷﻬَﺎ َﺩﺓﹸ ﺍﻟﺰﱡﻭ ﹺﺭ ﹶﻓﻤَﺎ ﺯَﺍ ﹶﻝ ﻳُﻜﹶﺮﱢﺭُﻫَﺎ َﺣﺘﱠﻰ ﻗﹸﻠﹾﻨَﺎ ﹶﻟ ْﻴَﺘﻪُ َﺳ ﹶﻜ َ‬ ‫ﺠﹶﻠ َ‬ ‫ﹶﻓ َ‬ ‫ﺤ ﹾﻜ ﹺﻢ ﻭَﺍ ﹾﻟ ﹶﻘﻀَﺎ ِﺀ ﻭَﺍﻟﺸﱠﻬَﺎ َﺩﺓﹸ ﺍ ﹾﻟﻌَﺎﻣﱠ ﹸﺔ ﻓِﻲ َﺟﻤِﻴ ﹺﻊ ﺍﹾﻟﹸﺄﻣُﻮ ﹺﺭ ﻭَﺍﻟﺸﱠﻬَﺎ َﺩﺓﹸ ﺧَﺎ ﺻﱠ ﹶﺔ‬ ‫ﺤﻜﱠﺎ ﹺﻡ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ِﻗﻮَﺍ ُﻡ ﺍﹾﻟ ُ‬ ‫ﺍﻟﺸﱠﻬَﺎ َﺩ ِﺓ ﺍﹾﻟ ﺨَﺎ ﺻﱠ ِﺔ ِﻋ ْﻨ َﺪ ﺍﹾﻟ ُ‬ ‫ﺱ { َﻭﺭُ ﹾﻛ ُﻦ ﺍﹾﻟﹺﺈ ﹾﻗﺮَﺍ ﹺﺭ‬ ‫ﻚ َﺟ َﻌ ﹾﻠﻨَﺎ ﹸﻛ ْﻢ ﺃﹸﻣﱠ ﹰﺔ َﻭ َﺳﻄﹰﺎ ﻟِﺘَﻜﹸﻮﻧُﻮﺍ ُﺷ َﻬﺪَﺍ َﺀ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺕ ﺑﹺﻬَﺎ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ ‪َ } :‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫َﻫ ِﺬ ِﻩ ﺍﹾﻟﺄﹸﻣﱠ ِﺔ ﺍﻟﱠﺘِﻲ ُﻣﻴﱢ َﺰ ْ‬

‫ﺚ ﻭَﺍ ﹾﻟﹶﺄ ْﺧﺒَﺎ ﹺﺭ ﺍﻟﱠﺘِﻲ ﹺﺑﻬَﺎ َﻳﻘﹸﻮ ُﻡ ﺍﹾﻟﹺﺈ ْﺳﻠﹶﺎ ُﻡ ؛ َﺑ ﹾﻞ ِﻫ َﻲ ُﺭ ﹾﻛ ُﻦ ﺍﻟﻨﱡُﺒﻮﱠ ِﺓ ﻭَﺍﻟﺮﱢﺳَﺎﹶﻟ ِﺔ‬ ‫ﺴ ِﻪ َﻭﺭُ ﹾﻛﻦُ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫ﺍﻟﱠﺬِﻱ ﻫُ َﻮ َﺷﻬَﺎ َﺩﺓﹸ ﺍ ﹾﻟ َﻤ ْﺮ ِﺀ َﻋﻠﹶﻰ َﻧ ﹾﻔ ِ‬ ‫ﻀﻤﱠﻦُ‬ ‫ﺕ ﺍﻟﱠﺘِﻲ َﺗَﺘ َ‬ ‫ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﻭَﺍ ِﺳ ﹶﻄ ﹲﺔ َﺑ ْﻴ َﻦ ﺍﻟﻠﱠ ِﻪ َﻭَﺑ ْﻴ َﻦ َﺧ ﹾﻠ ِﻘ ِﻪ َﻭﺭُ ﹾﻛﻦُ ﺍ ﹾﻟ ﹸﻔﺘْﻴَﺎ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﺇ ْﺧﺒَﺎ ُﺭ ﺍ ﹾﻟ ُﻤ ﹾﻔﺘِﻲ ﹺﺑﺤُ ﹾﻜ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ‪َ .‬ﻭﺭُ ﹾﻛﻦُ ﺍ ﹾﻟﻤُﻌَﺎ َﻣﻠﹶﺎ ِ‬ ‫ﺻ َﺪﻗﹸﻬُ ْﻢ ﹶﻛﻠﹶﺎﻣًﺎ‬ ‫ﺻ َﺪﻗﹸﻬُ ْﻢ ُﺭ ْﺅﻳَﺎ ﹶﺃ ْ‬ ‫ﹶﺃ ْﺧﺒَﺎ َﺭ ﹸﻛﻞﱟ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤَﺘﻌَﺎ ِﻣﹶﻠ ْﻴ ﹺﻦ ِﻟﻠﹾﺂ َﺧ ﹺﺮ ﹺﺑﻤَﺎ ﻓِﻲ ِﺳ ﹾﻠ َﻌِﺘ ِﻪ َﻭﺭُ ﹾﻛﻦُ ﺍﻟﺮﱡﺅْﻳَﺎ ﺍﻟﱠﺘِﻲ ﻗِﻴ ﹶﻞ ﻓِﻴﻬَﺎ ‪ :‬ﹶﺃ ْ‬ ‫ﺏ ﻫُ َﻮ ﺍ ﹾﻟﻤُ َﻤﻴﱢﺰُ َﺑ ْﻴ َﻦ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﻭَﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ﹺﻖ ﹶﻛﻤَﺎ ﺟَﺎ َﺀ ﻓِﻲ‬ ‫ﻕ ﻭَﺍﹾﻟ ﹶﻜ ِﺬ َ‬ ‫ﻭَﺍﹶﻟﱠﺘِﻲ ﻳُ ْﺆَﺗ َﻤﻦُ ﻓِﻴﻬَﺎ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻋﻠﹶﻰ ﻣَﺎ َﺭﺃﹶﻯ ‪ .‬ﺍﻟﺘﱠﺎ ِﺳﻊُ ‪ :‬ﹶﺃﻥﱠ ﺍﻟﺼﱢ ْﺪ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪:‬‬ ‫ﺲ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﹶﺃَﻧ ﹴ‬ ‫ﻕ ﺍﻟﱠﺬِﻱ ﺑُﹺﻨ َﻲ َﻋﹶﻠ ْﻴ ِﻪ ﺍﹾﻟ ﹶﻜ ِﺬﺏُ ‪َ .‬ﻭﻓِﻲ ﺍﻟﺼﱠﺤِﻴ َ‬ ‫ﺱ ﺍﻟﻨﱢﻔﹶﺎ ﹺ‬ ‫ﺍ ﹾﻟﹶﺄﹶﺛ ﹺﺮ ‪ :‬ﹶﺃﺳَﺎ ُ‬ ‫ﺚ ﺁ َﺧ َﺮ ‪َ } :‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺧُﻠﹸ ﹴﻖ‬ ‫ﻒ ﻭَﺇﹺﺫﹶﺍ ﺍﹸ ْﺅﺗُ ِﻤ َﻦ ﺧَﺎ ﹶﻥ { َﻭﻓِﻲ َﺣﺪِﻳ ٍ‬ ‫ﺏ ﻭَﺇﹺﺫﹶﺍ َﻭ َﻋ َﺪ ﹶﺃ ْﺧﹶﻠ َ‬ ‫ﺙ ﹶﻛ ﹶﺬ َ‬ ‫} ﺁَﻳﺔﹸ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ﹺﻖ ﺛﹶﻠﹶﺎﺙﹲ ﺇﺫﹶﺍ َﺣﺪﱠ ﹶ‬ ‫ﺿ َﻊ ﻣَُﺘَﻌﺪﱢ َﺩ ٍﺓ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ‬ ‫ﺏ ﻓِﻲ َﻣﻮَﺍ ِ‬ ‫ﲔ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﺑﹺﺎ ﹾﻟ ﹶﻜ ِﺬ ﹺ‬ ‫ﻒ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬ ‫ﺻ َ‬ ‫ﺏ { َﻭ َﻭ َ‬ ‫ﺨﻴَﺎَﻧ ﹶﺔ ﻭَﺍﹾﻟ ﹶﻜ ِﺬ َ‬ ‫ﺲ ﺍﹾﻟ ِ‬ ‫ﻳُ ﹾﻄَﺒﻊُ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻦُ ﹶﻟ ْﻴ َ‬ ‫ﲔ‬ ‫ﺦ ﺍ ﹾﻟﻌَﺎ ﹺﺭِﻓ َ‬ ‫ﲔ ُﻫ ْﻢ ﹶﺃ ْﻫﻞﹸ ﺍﻟﻨﱠﺎ ﹺﺭ ﻓِﻲ ﺍﻟﺪﱠ ْﺭ ِﻙ ﺍ ﹾﻟﹶﺄ ْﺳ ﹶﻔ ﹺﻞ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ‪ .‬ﺍ ﹾﻟﻌَﺎ ِﺷﺮُ ‪ :‬ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻤﺸَﺎﹺﻳ َ‬ ‫ﺠﻨﱠ ِﺔ َﻭﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬ ‫ﲔ ُﻫ ْﻢ ﹶﺃ ْﻫﻞﹸ ﺍﹾﻟ َ‬ ‫ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﻕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎﺹُ ﹶﻛﻤَﺎ َﺟ َﻤ َﻊ ﺍﻟﻠﱠ ُﻪ ﺑَﻴْﻨَﻬُﻤَﺎ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ ‪ } :‬ﻭَﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﹶﻗ ْﻮ ﹶﻝ ﺍﻟﺰﱡﻭ ﹺﺭ‬ ‫ﺱ ﺍﻟﻄﱠﺮﹺﻳ ﹺﻖ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻫُ َﻮ ﺍﻟﺼﱢ ْﺪ ُ‬ ‫ﺍﺗﱠﻔﹶﻘﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﹶﺃﺳَﺎ َ‬ ‫ﺿ َﻊ ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ }‬ ‫ﻚ ﻓِﻲ َﻣﻮَﺍ ِ‬ ‫ﻉ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﺩَﺍ ﱞﻝ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺏ ﻭَﺍﻟﺴﱡﻨﱠ ِﺔ َﻭﹺﺇ ْﺟﻤَﺎ ُ‬ ‫ﺹ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﲔ ﹺﺑ ِﻪ { َﻭُﻧﺼُﻮ ُ‬ ‫{ } ُﺣَﻨﻔﹶﺎ َﺀ ِﻟﻠﱠ ِﻪ ﹶﻏ ْﻴ َﺮ ﻣُﺸْ ﹺﺮ ِﻛ َ‬ ‫ﺏ‬ ‫ﺏ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻭ ﹶﻛﺬﱠ َ‬ ‫ﲔ { ﻭﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﹶﻓ َﻤ ْﻦ ﹶﺃ ﹾﻇﹶﻠﻢُ ِﻣﻤﱠ ْﻦ ﹶﻛ ﹶﺬ َ‬ ‫ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﻛﹸﻮﻧُﻮﺍ َﻣ َﻊ ﺍﻟﺼﱠﺎ ِﺩِﻗ َ‬ ‫ﻚ ُﻫ ُﻢ ﺍ ﹾﻟ ُﻤﺘﱠﻘﹸﻮ ﹶﻥ { َﻭﻗﹶﺎ ﹶﻝ‬ ‫ﻕ ﹺﺑ ِﻪ ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﺻﺪﱠ َ‬ ‫ﻕ َﻭ َ‬ ‫ﺲ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ َﻣ ﹾﺜﻮًﻯ ِﻟ ﹾﻠﻜﹶﺎِﻓﺮﹺﻳ َﻦ { } ﻭَﺍﻟﱠﺬِﻱ ﺟَﺎ َﺀ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ‬ ‫ﻕ ﺇ ﹾﺫ ﺟَﺎ َﺀﻩُ ﹶﺃﹶﻟ ْﻴ َ‬ ‫ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ‬ ‫ﺡ ﺍ ﹾﻟﹶﺄ ِﻣﲔُ { } َﻋﻠﹶﻰ‬ ‫ﲔ { } َﻧ َﺰ ﹶﻝ ﹺﺑ ِﻪ ﺍﻟﺮﱡﻭ ُ‬ ‫ﻕ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ ﻭَﺍﹾﻟﻜﹶﺎ ِﻫ ﹺﻦ ﻭَﺍﻟﺴﱠﺎ ِﺣ ﹺﺮ ‪َ } :‬ﻭﹺﺇﻧﱠﻪُ ﻟﹶﺘَﻨْﺰﹺﻳﻞﹸ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬ ‫َﺗﻌَﺎﻟﹶﻰ ﹶﻟﻤﱠﺎ َﺑﻴﱠ َﻦ ﺍ ﹾﻟ ﹶﻔ ْﺮ َ‬ ‫ﲔ { ﺇﻟﹶﻰ ﹶﻗ ْﻮِﻟ ِﻪ ‪َ } :‬ﻫ ﹾﻞ ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ َﻋﻠﹶﻰ َﻣ ْﻦ‬ ‫ﲔ { } َﻭﹺﺇﻧﱠﻪُ ﹶﻟﻔِﻲ ﺯُﺑُ ﹺﺮ ﺍﹾﻟﹶﺄﻭﱠِﻟ َ‬ ‫ﻚ ِﻟَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﻨْﺬِﺭﹺﻳﻦَ { } ﹺﺑِﻠﺴَﺎ ٍﻥ َﻋ َﺮﹺﺑﻲﱟ ﻣُﹺﺒ ﹴ‬ ‫ﹶﻗ ﹾﻠﹺﺒ َ‬ ‫َﺗَﻨﺰﱠ ﹸﻝ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ { } َﺗَﻨﺰﱠﻝﹸ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ﹶﺃﻓﱠﺎ ٍﻙ ﹶﺃﺛِﻴ ﹴﻢ { } ُﻳ ﹾﻠﻘﹸﻮ ﹶﻥ ﺍﻟﺴﱠ ْﻤ َﻊ َﻭﹶﺃ ﹾﻛﹶﺜﺮُﻫُ ْﻢ ﻛﹶﺎ ِﺫﺑُﻮ ﹶﻥ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭ َﻣ ْﻦ ﹶﺃ ﹾﻇﹶﻠﻢُ‬ ‫ﺡ ﺇﹶﻟ ْﻴ ِﻪ ﺷَﻲْﺀٌ َﻭ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ َﺳﺄﹸ ْﻧ ﹺﺰﻝﹸ ِﻣﹾﺜ ﹶﻞ ﻣَﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪:‬‬ ‫ِﻣﻤﱠ ﹺﻦ ﺍ ﹾﻓَﺘﺮَﻯ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻛ ِﺬﺑًﺎ ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ ﺃﹸﻭ ِﺣ َﻲ ﺇﹶﻟﻲﱠ َﻭﹶﻟ ْﻢ ﻳُﻮ َ‬ ‫ﲔ ﺇ ﹾﻥ َﻳ ﹸﻜ ْﻦ ﹶﻏﹺﻨﻴ‪‬ﺎ ﹶﺃ ْﻭ‬ ‫ﺴﻜﹸ ْﻢ ﹶﺃ ﹺﻭ ﺍ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﻭَﺍ ﹾﻟﹶﺄ ﹾﻗ َﺮﹺﺑ َ‬ ‫ﻂ ُﺷ َﻬﺪَﺍ َﺀ ِﻟﻠﱠ ِﻪ َﻭﹶﻟ ْﻮ َﻋﻠﹶﻰ ﹶﺃ ْﻧﻔﹸ ِ‬ ‫ﺴِ‬ ‫ﲔ ﺑﹺﺎ ﹾﻟ ِﻘ ْ‬ ‫} ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻛﹸﻮﻧُﻮﺍ ﹶﻗﻮﱠﺍ ِﻣ َ‬ ‫ﻓﹶﻘِﲑًﺍ { ‪.‬‬ ‫ﲑ‪.‬‬ ‫ﻚ ﹶﻛِﺜ ٌ‬ ‫ﺼ ﹶﻞ ﻓِﻲ ﻗﹶﻠﹾﺒﹺﻬَﺎ ﺇ ﹾﺫ ﺫﹶﺍ َﻙ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ‪َ ،‬ﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ َ‬ ‫ﺐ)‪ِ (١‬ﻟﻤَﺎ َﺣ َ‬ ‫ﺴ ﹾﻘ ﹺﻲ ﺍﹾﻟ ﹶﻜ ﹾﻠ ﹺ‬ ‫‪َ ،‬ﻭ ﹶﻛﻤَﺎ ﹶﻏ ﹶﻔ َﺮ ِﻟ ﹾﻠَﺒ ِﻐﻲﱢ ﹺﺑ َ‬ ‫ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣَﻴﺔﹸ ‪:‬‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫" ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎِﻟﺚﹸ " ‪ :‬ﺍﹾﻟ َ‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪َ ( ٣٣٢١‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪َ -‬ﻋ ْﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺖ ُﺧﻔﱠﻬَﺎ ‪ ،‬ﹶﻓﹶﺄﻭْﹶﺛ ﹶﻘﺘْﻪُ‬ ‫ﺱ َﺭ ِﻛﻰﱟ َﻳ ﹾﻠ َﻬﺚﹸ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ َﺩ َﻳ ﹾﻘﺘُﻠﹸﻪُ ﺍ ﹾﻟ َﻌ ﹶﻄﺶُ ‪ ،‬ﹶﻓَﻨ َﺰ َﻋ ْ‬ ‫ﺐ َﻋﻠﹶﻰ َﺭﹾﺃ ﹺ‬ ‫ﺕ ﹺﺑ ﹶﻜ ﹾﻠ ﹴ‬ ‫ﺴ ٍﺔ َﻣﺮﱠ ْ‬ ‫ ﻗﹶﺎ ﹶﻝ » ﻏﹸ ِﻔ َﺮ ِﻻ ْﻣ َﺮﹶﺃ ٍﺓ ﻣُﻮِﻣ َ‬‫ﻚ «‪.‬‬ ‫ﺖ ﹶﻟﻪُ ِﻣ َﻦ ﺍ ﹾﻟﻤَﺎ ِﺀ ‪ ،‬ﹶﻓﻐُ ِﻔ َﺮ ﻟﹶﻬَﺎ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺨﻤَﺎ ﹺﺭﻫَﺎ ‪ ،‬ﹶﻓَﻨ َﺰ َﻋ ْ‬ ‫ﹺﺑ ِ‬ ‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ( ٢٤٦٦‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪ ( ٥٩٩٧‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ َﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ َﻋ ﹺﻦ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪-‬ﺻﻠﻰ‬ ‫ﺖ ﹶﻟﻪُ ﺑﹺﻤُﻮﻗِﻬَﺎ‬ ‫ﺶ ﹶﻓَﻨ َﺰ َﻋ ْ‬ ‫ﻒ ﹺﺑﹺﺒﹾﺌ ﹴﺮ ﹶﻗ ْﺪ ﹶﺃ ْﺩﹶﻟ َﻊ ِﻟﺴَﺎَﻧﻪُ ِﻣ َﻦ ﺍ ﹾﻟ َﻌ ﹶﻄ ﹺ‬ ‫ﺕ ﻛﹶﻠﹾﺒًﺎ ﻓِﻰ َﻳ ْﻮ ﹴﻡ ﺣَﺎﺭﱟ ُﻳﻄِﻴ ُ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹶﺃﻥﱠ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﺑَﻐِﻴ‪‬ﺎ َﺭﹶﺃ ْ‬ ‫ﹶﻓﻐُ ِﻔ َﺮ ﻟﹶﻬَﺎ «‪ = .‬ﺃﺩﻟﻊ ‪ :‬ﺃﺧﺮﺝ ‪-‬ﺍﳌﻮﻕ ‪ :‬ﺍﳋﻒ‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ‪) -‬ﺝ ‪ / ١٢‬ﺹ ‪(٢٠‬‬ ‫ﺳﻘﻰ ﺍﳌﺎﺀ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﺮﺑﺎﺕ ﺇﱃ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ﻭ ﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ‪ :‬ﻣﻦ ﻛﺜﺮﺕ ﺫﻧﻮﺑﻪ ﻓﻌﻠﻴﻪ ﺑﺴﻘﻰ ﺍﳌﺎﺀ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻏﻔﺮﺕ ﺫﻧﻮﺏ ﺍﻟﺬﻯ ﺳﻘﻰ ﺍﻟﻜﻠﺐ ﻓﻤﺎ ﻇﻨﻜﻢ ﲟﻦ ﺳﻘﻰ ﺭﺟﻼ ﻣﺆﻣﻨًﺎ ﻣﻮﺣﺪﹸﺍ ﺃﻭ ﺃﺣﻴﺎﻩ ﺑﺬﻟﻚ‪.‬‬ ‫ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺟﺎﺯ ﺻﺪﻗﺔ ﺍﻟﺘﻄﻮﻉ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ » :‬ﰱ ﻛﻞ ﻛﺒﺪ ﺭﻃﺒﺔ ﺃﺟﺮ‬ ‫« ﻭﻓﻴﻪ ﺃﻥ ﺍﺠﻤﻟﺎﺯﺍﺓ ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻗﺪ ﺗﻜﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺟﻨﺲ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ » :‬ﻣﻦ ﻗﺘﻞ‬ ‫ﻧﻔﺴﻪ ﲝﺪﻳﺪﺓ ﻋﺬﺏ ﻬﺑﺎ ﰱ ﻧﺎﺭ ﺟﻬﻨﻢ « ‪ .‬ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻷﻓﻌﺎﻝ‪ :‬ﳍﺚ ﺍﻟﻜﻠﺐ‪ ،‬ﻭﳍﺚ ﺑﻔﺘﺢ ﺍﳍﺎﺀ ﻭﻛﺴﺮﻫﺎ‪ :‬ﺃﺩﻟﻊ ﻟﺴﺎﻧﻪ‬

‫ﻋﻄﺸًﺎ‪ ،‬ﻭﳍﺚ ﺍﻹﻧﺴﺎﻥ ﺃﻳﻀًﺎ ﺍﺷﺘﺪ ﻋﻄﺸﻪ‪.‬‬ ‫ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪َ ( ٥٩٩٦‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ » َﺑ ْﻴَﻨﻤَﺎ ﺭَ ُﺟﻞﹲ َﻳ ْﻤﺸِﻰ‬ ‫ﺶ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺝ ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﻠﹾﺐٌ َﻳ ﹾﻠ َﻬﺚﹸ َﻳ ﹾﺄﻛﹸﻞﹸ ﺍﻟﺜﱠﺮَﻯ ِﻣ َﻦ ﺍ ﹾﻟ َﻌ ﹶﻄ ﹺ‬ ‫ﺏ ﹸﺛﻢﱠ َﺧ َﺮ َ‬ ‫ﺸ ﹺﺮ َ‬ ‫ﹺﺑ ﹶﻄﺮﹺﻳ ﹴﻖ ﺍ ْﺷَﺘﺪﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ َﻌ ﹶﻄﺶُ ﹶﻓ َﻮ َﺟ َﺪ ﺑﹺﺌﹾﺮًﺍ ﹶﻓَﻨ َﺰ ﹶﻝ ﻓِﻴﻬَﺎ ﹶﻓ َ‬ ‫ﺴ ﹶﻜﻪُ ﹺﺑﻔِﻴ ِﻪ َﺣﺘﱠﻰ َﺭِﻗ َﻰ‬ ‫ﻸ ُﺧﻔﱠ ُﻪ ﻣَﺎ ًﺀ ﹸﺛﻢﱠ ﹶﺃﻣْ َ‬ ‫ﺶ ِﻣ ﹾﺜﻞﹸ ﺍﻟﱠﺬِﻯ ﻛﹶﺎ ﹶﻥ َﺑﹶﻠ ﹶﻎ ِﻣﻨﱢﻰ‪ .‬ﹶﻓَﻨ َﺰ ﹶﻝ ﺍ ﹾﻟﹺﺒﹾﺌ َﺮ ﹶﻓ َﻤ َ‬ ‫ﺐ ِﻣ َﻦ ﺍ ﹾﻟ َﻌ ﹶﻄ ﹺ‬ ‫ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﹶﻟ ﹶﻘ ْﺪ َﺑﹶﻠ ﹶﻎ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ َ‬ ‫ﺸ ﹶﻜ َﺮ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻪُ ﹶﻓ َﻐ ﹶﻔ َﺮ ﹶﻟﻪُ «‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﻭﹺﺇﻥﱠ ﻟﹶﻨَﺎ ﻓِﻰ َﻫ ِﺬ ِﻩ ﺍﹾﻟَﺒﻬَﺎِﺋ ﹺﻢ ﻷَﺟْﺮًﺍ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻓِﻰ ﹸﻛﻞﱢ ﹶﻛﹺﺒ ٍﺪ َﺭ ﹾﻃَﺒٍﺔ‬ ‫ﺐ ﹶﻓ َ‬ ‫ﻓﹶﺴَﻘﹶﻰ ﺍﹾﻟ ﹶﻜ ﹾﻠ َ‬ ‫ﺃﹶﺟْﺮٌ «‪.‬‬ ‫ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ‪) -‬ﺝ ‪ / ١٧‬ﺹ ‪(٢٦٦‬‬ ‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ‪ :‬ﰱ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳊﺾ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺮﲪﺔ ﻟﻠﺨﻠﻖ ﻛﻠﻬﻢ ﻛﺎﻓﺮﻫﻢ ﻭﻣﺆﻣﻨﻬﻢ ﻭﳉﻤﻴﻊ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺮﻓﻖ‬ ‫ﻬﺑﺎ‪ .‬ﻭﺃﻥ ﺫﻟﻚ ﳑﺎ ﻳﻐﻔﺮ ﺍﷲ ﺑﻪ ﺍﻟﺬﻧﻮﺏ ﻭﻳﻜﻔﺮ ﺑﻪ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻓﻴﻨﺒﻐﻰ ﻟﻜﻞ ﻣﺆﻣﻦ ﻋﺎﻗﻞ ﺃﻥ ﻳﺮﻏﺐ ﰱ ﺍﻷﺧﺬ ﲝﻈﻪ ﻣﻦ‬ ‫ﺍﻟﺮﲪﺔ‪ ،‬ﻭﻳﺴﺘﻌﻤﻠﻬﺎ ﰱ ﺃﺑﻨﺎﺀ ﺟﻨﺴﻪ ﻭﰱ ﻛﻞ ﺣﻴﻮﺍﻥ‪ ،‬ﻓﻠﻢ ﳜﻠﻘﻪ ﺍﷲ ﻋﺒﺜﹰﺎ‪ ،‬ﻭﻛﻞ ﺃﺣﺪ ﻣﺴﺌﻮﻝ ﻋﻤﺎ ﺍﺳﺘﺮﻋﻴﻪ ﻭﻣﻠﻜﻪ ﻣﻦ‬ ‫ﺇﻧﺴﺎﻥ ﺃﻭ ﻳﻬﻴﻤﺔ ﻻﺗﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻨﻄﻖ ﻭﺗﺒﻴﲔ ﻣﺎﻬﺑﺎ ﻣﻦ ﺍﻟﻀﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﺮﺣﻢ ﻛﻞ ﻬﺑﻴﻤﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﰱ ﻏﲑ‬ ‫ﻣﻠﻜﻪ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺬﻯ ﺳﻘﻰ ﺍﻟﻜﻠﺐ ﺍﻟﺬﻯ ﻭﺟﺪﻩ ﺑﺎﻟﻔﻼﺓ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﻠﻜﹰﺎ ﻓﻐﻔﺮ ﺍﷲ ﻟﻪ ﺑﺘﻜﻠﻔﺔ ﺍﻟﻨﺰﻭﻝ ﻓﻴﺎﻟﺒﺌﺮ‬ ‫ﻭﺇﺧﺮﺍﺟﻪ ﺍﳌﺎﺀ ﰱ ﺧﻔﻪ ﻭﺳﻘﻴﻪ ﺇﻳﺎﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎﰱ ﻣﻌﲎ ﺍﻟﺴﻘﻰ ﻣﻦ ﺍﻹﻃﻌﺎﻡ‪ ،‬ﺍﻻ ﺗﺮﻯ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ » :‬ﻣﺎ ﻣﻦ‬ ‫ﻣﺴﻠﻢ ﻏﺮﺱ ﻏﺮﺳًﺎ ﻓﺄﻛﻞ ﻣﻨﻪ ﺇﻧﺴﺎﻥ ﺃﻭ ﺩﺍﺑﺔ ﺇﻻ ﻛﺎﻥ ﻟﻪ ﺻﺪﻗﺔ « ‪.‬‬ ‫ﳑﺎ ﻳﺪﺧﻞ ﰱ ﻣﻌﲎ ﺳﻘﻰ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺇﻃﻌﺎﻣﻬﺎ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻨﻬﺎ ﰱ ﺃﲪﺎﳍﺎ ﻭﺗﻜﻠﻴﻔﻬﺎ ﻣﺎﺗﻄﻴﻖ ﲪﻠﻪ‪ ،‬ﻓﺬﻟﻚ ﻣﻦ ﺭﲪﺘﻬﺎ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ ﺍﻟﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺗﺮﻙ ﺍﻟﺘﻌﺪﻯ ﰱ ﺿﺮﻬﺑﺎ ﻭﺃﺫﺍﻫﺎ ﻭﺗﺴﺨﲑﻫﺎ ﰱ ﺍﻟﻠﻴﻞ ﻭﰱ ﻏﲑ ﺃﻭﻗﺎﺕ ﺍﻟﺴﺨﺮﺓ‪ ،‬ﻭﻗﺪ ﻬﻧﻴﻨﺎ ﰱ‬ ‫ﺍﻟﻌﺒﻴﺪ ﺃﻥ ﻧﻜﻠﻔﻬﻢ ﺍﳋﺪﻣﺔ ﰱ ﺍﻟﻠﻴﻞ ﻓﺈﻥ ﳍﻢ ﺍﻟﻠﻴﻞ ﻭﻟﻮﺍﻟﻴﻬﻢ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺍﻟﻮﺍﺏ ﻭﲨﻴﻊ ﺍﻟﺒﻬﺎﺋﻢ ﺩﺍﺧﻠﻮﻥ ﰱ ﻫﺬﺍ ﺍﳌﻌﲎ‪.‬‬ ‫ﻭﰱ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ » :‬ﻣﺎﻣﻦ ﻣﺴﻠﻢ ﻏﺮﺱ ﻏﺮﺳًﺎ ﻓﺄﻛﻞ ﻣﻨﻪ ﺇﻧﺴﺎﻥ ﺃﻭ ﻬﺑﻴﻤﺔ ﺇﻻ ﻛﺎﻥ ﻟﻪ ﺻﺪﻗﺔ « ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ‬ ‫ﻣﺎﺫﻫﺐ ﻣﻦ ﻣﺎﻝ ﺍﳌﺴﻠﻢ ﺑﻐﲑ ﻋﻠﻤﻪ ﺃﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪(٤١٧‬‬ ‫ﺠﻒّ ﹺﺟﺴْﻤﻪ‬ ‫ﺤﻲّ ﺫﹶﺍ ﹶﻛﺒﹺﺪ َﺭ ﹾﻃﺒَﺔ ‪ِ ،‬ﻟﹶﺄﻥﱠ ﺍ ﹾﻟ َﻤﻴﱢﺖ َﻳ ﹺ‬ ‫ﺴ ﹾﻘﹺﻴ ِﻪ َﻭَﻧ ﺤْﻮﻩ ﹶﺃﺟْﺮ ‪َ ،‬ﻭﺳُﻤﱢ َﻲ ﺍﹾﻟ َ‬ ‫َﻣ ْﻌﻨَﺎ ُﻩ ﻓِﻲ ﺍﹾﻟﹺﺈ ْﺣﺴَﺎﻥ ﹺﺇﻟﹶﻰ ﹸﻛﻞﹼ َﺣَﻴﻮَﺍﻥ َﺣﻲّ ﹺﺑ َ‬ ‫ﺤَﺘﺮَﻡ ‪َ ،‬ﻭﻫُ َﻮ ﻣَﺎ ﻟﹶﺎ ُﻳ ْﺆﻣَﺮ ﹺﺑ ﹶﻘ ْﺘِﻠ ِﻪ ‪ .‬ﹶﻓﹶﺄﻣﱠﺎ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮﺭ ﹺﺑ ﹶﻘ ْﺘِﻠ ِﻪ‬ ‫ﺤَﻴﻮَﺍﻥ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺤﺚﹼ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈ ْﺣﺴَﺎﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟ َ‬ ‫ﺤﺪِﻳﺚ ﺍﹾﻟ َ‬ ‫َﻭ ﹶﻛﺒﹺﺪﻩ ‪ .‬ﹶﻓﻔِﻲ ﺍ ﹾﻟ َ‬ ‫ﺤ ْﺮﹺﺑﻲّ ﻭَﺍ ﹾﻟ ُﻤ ْﺮَﺗﺪّ ﻭَﺍ ﹾﻟ ﹶﻜﻠﹾﺐ ﺍ ﹾﻟ َﻌﻘﹸﻮﺭ ﻭَﺍ ﹾﻟ ﹶﻔﻮَﺍﺳِﻖ ﺍﻟﹾ ﺨَﻤْﺲ‬ ‫ﻓﹶﻴَﻤْﺘَﺜِﻞ ﹶﺃﻣْﺮ ﺍﻟﺸﱠﺮْﻉ ﻓِﻲ ﹶﻗﺘْﻠﻪ ‪ ،‬ﻭَﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮﺭ ﹺﺑ ﹶﻘ ْﺘِﻠ ِﻪ ﻛﹶﺎ ﹾﻟﻜﹶﺎِﻓ ﹺﺮ ﺍﹾﻟ َ‬ ‫ﺴ ﹾﻘﹺﻴ ِﻪ ﻭَﺍﹾﻟﹺﺈ ْﺣﺴَﺎﻥ ﹺﺇﹶﻟ ْﻴ ِﻪ ﹶﺃْﻳﻀًﺎ ﹺﺑﹺﺈ ﹾﻃﻌَﺎ ِﻣ ِﻪ َﻭ ﹶﻏﻴْﺮﻩ‬ ‫ﺤﺼُﻞ ﺍﻟﺜﱠﻮَﺍﺏ ﹺﺑ َ‬ ‫ﺤَﺘﺮَﻡ ﹶﻓَﻴ ْ‬ ‫ﺤﺪِﻳﺚ َﻭﻣَﺎ ﻓِﻲ َﻣ ْﻌﻨَﺎ ُﻫﻦﱠ ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭَﺍﺕ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫َﺳﻮَﺍﺀ ﻛﹶﺎ ﹶﻥ َﻣ ْﻤﻠﹸﻮﻛﹰﺎ ﹶﺃ ْﻭ ُﻣﺒَﺎﺣًﺎ ‪َ ،‬ﻭ َﺳﻮَﺍﺀ ﻛﹶﺎ ﹶﻥ َﻣ ْﻤﻠﹸﻮﻛﹰﺎ ﹶﻟﻪُ ﹶﺃ ْﻭ ِﻟ َﻐ ْﻴ ﹺﺮ ِﻩ ‪ .‬ﻭَﺍﻟﻠﱠﻪُ ﹶﺃ ْﻋﻠﹶﻢ ‪.‬‬ ‫ﻚ ِﺫ ﹾﻛﺮَﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ {‬ ‫ﺕ ﹶﺫِﻟ َ‬ ‫ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻲ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﹶﻟﻔﹰﺎ ﻣﱢ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ َ‬ ‫ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ‬ ‫)‪ (١١٤)(١‬ﺳﻮﺭﺓ ﻫﻮﺩ ‪.‬‬ ‫ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭَﻣﻀَﺎ ﹸﻥ ﹺﺇﻟﹶﻰ َﺭ َﻣﻀَﺎ ﹶﻥ ُﻣﻜﹶﻔﱢﺮَﺍﺕٌ ﻣَﺎ َﺑ ْﻴَﻨﻬُﻦﱠ ﺇﹺﺫﹶﺍ‬ ‫ﺨ ْﻤ ُ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ » ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﺐ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ « )‪(٢‬‬ ‫ﺍ ْﺟَﺘَﻨ َ‬ ‫__________‬ ‫ﺏ ِﻣ َﻦ ﺍ ْﻣ َﺮﹶﺃ ٍﺓ ﻗﹸ ْﺒﹶﻠ ﹰﺔ ‪ ،‬ﹶﻓﹶﺄﺗَﻰ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ‬ ‫ﻼ ﹶﺃﺻَﺎ َ‬ ‫ﺴﻌُﻮ ٍﺩ ﹶﺃﻥﱠ َﺭﺟُ ﹰ‬ ‫)‪ - (١‬ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪َ ( ٥٢٦‬ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻣ ْ‬ ‫ﺕ(‪.‬‬ ‫ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﹶﻟﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍ ﹾﻟ َ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓﹶﺄﺧَْﺒ َﺮﻩُ ‪ ،‬ﹶﻓﹶﺄ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ) ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ‬ ‫ﺠﻤِﻴ ﹺﻊ ﹸﺃﻣﱠﺘِﻰ ﹸﻛﻠﱢ ﹺﻬ ْﻢ « ‪.‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃﻟِﻰ ﻫَﺬﹶﺍ ﻗﹶﺎ ﹶﻝ » ِﻟ َ‬

‫ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪َ ( ٧١٨٠‬ﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﺟَﺎ َﺀ ﺭَﺟُﻞﹲ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ‬ ‫ﺖ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ‬ ‫ﺾ ِﻓﻰﱠ ﻣَﺎ ِﺷ ﹾﺌ َ‬ ‫ﺻْﺒﺖُ ﻣِﻨْﻬَﺎ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﺃﹶﻣَﺴﱠﻬَﺎ ﹶﻓﹶﺄﻧَﺎ ﻫَﺬﹶﺍ ﻓﹶﺎ ﹾﻗ ﹺ‬ ‫ﺠﺖُ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﻓِﻰ ﹶﺃ ﹾﻗﺼَﻰ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ َﻭﹺﺇﻧﱢﻰ ﹶﺃ َ‬ ‫ﺍﻟﻠﱠ ِﻪ ﹺﺇﻧﱢﻰ ﻋَﺎﹶﻟ ْ‬ ‫ﻚ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﻓﹶﻠ ْﻢ َﻳ ُﺮﺩﱠ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﺷ ْﻴﺌﹰﺎ ﹶﻓ ﹶﻘﺎ َﻡ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﻓﹶﺎ ْﻧ ﹶﻄﹶﻠ َﻖ‬ ‫ﺴ َ‬ ‫ﺕ َﻧ ﹾﻔ َ‬ ‫ﻋُ َﻤﺮُ ﹶﻟ ﹶﻘ ْﺪ َﺳَﺘ َﺮ َﻙ ﺍﻟﻠﱠ ُﻪ ﹶﻟ ْﻮ َﺳَﺘ ْﺮ َ‬ ‫ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﹶﻟﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹺﺇﻥﱠ‬ ‫ﻼ َﻋﹶﻠ ْﻴ ِﻪ َﻫ ِﺬ ِﻩ ﺍﻵَﻳ ﹶﺔ )ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ‬ ‫ﻼ َﺩﻋَﺎ ُﻩ َﻭَﺗ ﹶ‬ ‫ﹶﻓﹶﺄﺗَْﺒ َﻌﻪُ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﺭﺟُ ﹰ‬ ‫ﺱ‬ ‫ﻚ ِﺫ ﹾﻛﺮَﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ ( ﹶﻓﻘﹶﺎ ﹶﻝ ﺭَﺟُﻞﹲ ِﻣ َﻦ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﻳَﺎ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ﻫَﺬﹶﺍ ﹶﻟﻪُ ﺧَﺎ ﺻﱠ ﹰﺔ ﻗﹶﺎ ﹶﻝ » َﺑ ﹾﻞ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫ﺕ ﹶﺫِﻟ َ‬ ‫ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺍﹾﻟ َ‬ ‫ﻛﹶﺎﻓﱠ ﹰﺔ «‪ =.‬ﻋﺎﰿ ‪ :‬ﺩﺍﻋﺐ‬ ‫ﻭﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ)‪َ ( ٣٤٠١‬ﻋ ْﻦ ُﻣﻌَﺎ ِﺫ ْﺑ ﹺﻦ َﺟَﺒ ﹴﻞ ﻗﹶﺎ ﹶﻝ ﹶﺃﺗَﻰ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺭَ ُﺟﻞﹲ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ‬ ‫ﺲ َﻳﹾﺄﺗِﻰ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﺷ ْﻴﺌﹰﺎ ﹺﺇﻟﹶﻰ ﺍ ْﻣ َﺮﹶﺃِﺗ ِﻪ ﹺﺇﻻﱠ ﹶﻗ ْﺪ ﹶﺃﺗَﻰ ﻫُ َﻮ ﺇﹺﻟﹶﻴْﻬَﺎ ﹺﺇﻻﱠ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻢ‬ ‫ﺲ َﺑ ْﻴَﻨ ُﻬﻤَﺎ َﻣ ْﻌ ﹺﺮﹶﻓ ﹲﺔ ﹶﻓﹶﻠ ْﻴ َ‬ ‫ﻼ ﹶﻟِﻘ َﻰ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ َﻭﹶﻟ ْﻴ َ‬ ‫ﺖ َﺭﺟُ ﹰ‬ ‫ﺍﻟﻠﱠ ِﻪ ﹶﺃ َﺭﹶﺃْﻳ َ‬ ‫ﻚ ِﺫ ﹾﻛﺮَﻯ‬ ‫ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﹶﺫِﻟ َ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭﺯُﹶﻟﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ َ‬ ‫ﻳُ ﺠَﺎﻣِﻌْﻬَﺎ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ) ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ‬ ‫ﲔ ﻋَﺎﻣﱠ ﹰﺔ ﻗﹶﺎ ﹶﻝ » َﺑ ﹾﻞ‬ ‫ﺼﻠﱢ َﻰ‪ .‬ﻗﹶﺎ ﹶﻝ ﻣُﻌَﺎﺫﹲ ﹶﻓﻘﹸ ﹾﻠﺖُ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃ ِﻫ َﻰ ﹶﻟﻪُ ﺧَﺎ ﺻﱠ ﹰﺔ ﹶﺃ ْﻡ ِﻟﻠﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ( ﹶﻓﹶﺄ َﻣ َﺮﻩُ ﹶﺃ ﹾﻥ َﻳَﺘ َﻮ ﺿﱠﹶﺄ َﻭﻳُ َ‬ ‫ﲔ ﻋَﺎﻣﱠ ﹰﺔ « ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‪.‬‬ ‫ِﻟﻠﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﺻﺒْﺖُ‬ ‫ﺞ ﹶﻓﹶﺄ َ‬ ‫ﺕ ُﺗﺒَﺎﹺﻳﻌُﻪُ ﹶﻓﹶﺄ ْﺩ َﺧ ﹾﻠُﺘﻬَﺎ ﺍﻟﺪﱠ ْﻭﹶﻟ َ‬ ‫ﻼ ﹶﺃﺗَﻰ ﻋُ َﻤ َﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ْﻣ َﺮﹶﺃ ﹲﺓ ﺟَﺎ َﺀ ْ‬ ‫ﺱ ﹶﺃﻥﱠ َﺭﺟُ ﹰ‬ ‫ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ (٢٢٤٤‬ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ‬ ‫ﺴﹶﺄﹶﻟﻪُ‬ ‫ﺖ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ ﻓﹶﺎ ْﺳﹶﺄ ﹾﻟ ُﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄﺗَﺎ ُﻩ ﹶﻓ َ‬ ‫ﻚ ﻟﹶﻌَﻠﱠﻬَﺎ ﻣُﻐِﻴﺐٌ ﻓِﻰ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﺃ َﺟ ﹾﻞ‪ .‬ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ﹾﺋ ِ‬ ‫ﺤ َ‬ ‫ﻉ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ َﻭْﻳ َ‬ ‫ﺠﻤَﺎ ﹺ‬ ‫ﻣِﻨْﻬَﺎ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺍﹾﻟ ﹺ‬ ‫ﻚ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﹶﻌَﻠﱠﻬَﺎ ﻣُﻐِﻴﺐٌ ﻓِﻰ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ِﻣﹾﺜ ﹶﻞ ﹶﻗ ْﻮ ﹺﻝ ﻋُ َﻤ َﺮ ﹸﺛﻢﱠ ﹶﺃﺗَﻰ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ِﻣ ﹾﺜ ﹶﻞ ﹶﺫِﻟ َ‬ ‫ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﻟﹶﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ َ‬ ‫ﻗﹶﺎ ﹶﻝ » ﹶﻓﹶﻠ َﻌﻠﱠﻬَﺎ ﻣُﻐِﻴﺐٌ ﻓِﻰ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ «‪َ .‬ﻭَﻧ َﺰ ﹶﻝ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹸﻥ ) َﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ‬ ‫ﺻ ْﺪ َﺭﻩُ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻻ َﻭ ﹶﻻ ﻧُ ْﻌ َﻤ ﹶﺔ‬ ‫ﺏ ﻋُ َﻤﺮُ َ‬ ‫ﻀ َﺮ َ‬ ‫ﺱ ﻋَﺎﻣﱠ ﹰﺔ ﹶﻓ َ‬ ‫ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ( ﹺﺇﻟﹶﻰ ﺁ ِﺧ ﹺﺮ ﺍﻵَﻳ ِﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃِﻟ َﻰ ﺧَﺎ ﺻﱠ ﹰﺔ ﹶﺃ ْﻡ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫ﻕ ﻋُ َﻤﺮُ « ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ‪ = .‬ﺍﻟﺪﻭﰿ ‪:‬‬ ‫ﺻ َﺪ َ‬ ‫ﺱ ﻋَﺎﻣﱠ ﹰﺔ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ » -‬‬ ‫َﻋ ْﻴ ﹴﻦ َﺑ ﹾﻞ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫ﺍﳌﺨﺪﻉ‬ ‫ﺠ َﺮ ٍﺓ َﻭﹶﺃ َﺧ ﹶﺬ ﻣِﻨْﻬَﺎ ﹸﻏﺼْﻨﹰﺎ ﻳَﺎﺑﹺﺴﹰﺎ‬ ‫ﺖ َﺷ َ‬ ‫ﺤ َ‬ ‫ﺖ َﻣ َﻊ َﺳ ﹾﻠﻤَﺎ ﹶﻥ ﺍ ﹾﻟﻔﹶﺎ ﹺﺭ ِﺳﻰﱢ َﺗ ْ‬ ‫ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ (٢٤٤٢٨‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ُﻋ ﹾﺜﻤَﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﹸﻛ ْﻨ ُ‬ ‫ﺖ َﻭِﻟ َﻢ َﺗ ﹾﻔ َﻌﹸﻠ ُﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﻫَﻜﹶﺬﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﺑﹺﻰ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺴﹶﺄﹸﻟﻨﹺﻰ ِﻟ َﻢ ﹶﺃ ﹾﻓ َﻌﻞﹸ ﻫَﺬﹶﺍ ﹸﻗ ﹾﻠ ُ‬ ‫ﹶﻓ َﻬﺰﱠﻩُ َﺣﺘﱠﻰ َﺗﺤَﺎﺕﱠ َﻭ َﺭﻗﹸﻪُ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﻳَﺎ ﹶﺃﺑَﺎ ُﻋ ﹾﺜﻤَﺎ ﹶﻥ ﹶﺃ ﹶﻻ َﺗ ْ‬ ‫ﺠ َﺮ ٍﺓ ﹶﻓﹶﺄ َﺧ ﹶﺬ ﻣِﻨْﻬَﺎ ﹸﻏﺼْﻨﹰﺎ ﻳَﺎﺑﹺﺴﹰﺎ ﹶﻓ َﻬﺰﱠﻩُ َﺣﺘﱠﻰ َﺗﺤَﺎﺕﱠ َﻭ َﺭﻗﹸﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻳَﺎ َﺳ ﹾﻠﻤَﺎ ﹸﻥ ﹶﺃ ﹶﻻ‬ ‫ﺖ َﺷ َ‬ ‫ﺤ َ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭَﺃﹶﻧَﺎ َﻣ َﻌﻪُ َﺗ ْ‬‫ﺲ‬ ‫ﺨ ْﻤ َ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﺴ َﻦ ﺍ ﹾﻟ ُﻮ ﺿُﻮ َﺀ ﹸﺛﻢﱠ َ‬ ‫ﺴِﻠ َﻢ ﺇﹺﺫﹶﺍ َﺗ َﻮ ﺿﱠﹶﺄ ﹶﻓﹶﺄ ْﺣ َ‬ ‫ﺖ َﻭِﻟ َﻢ َﺗ ﹾﻔ َﻌﻠﹸﻪُ ﻗﹶﺎ ﹶﻝ » ﹺﺇﻥﱠ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺗَﺴْﺄﹶﻟﹸﻨﹺﻰ ِﻟ َﻢ ﹶﺃ ﹾﻓَﻌﻞﹸ ﻫَﺬﹶﺍ «‪ .‬ﹸﻗ ﹾﻠ ُ‬ ‫ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﻟﹶﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ َ‬ ‫ﺖ َﺧﻄﹶﺎﻳَﺎﻩُ ﹶﻛﻤَﺎ َﻳَﺘﺤَﺎﺕﱡ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ َﺭ ﻕُ ‪َ -‬ﻭﻗﹶﺎ ﹶﻝ ‪َ ) -‬ﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ‬ ‫َﺗ ﺤَﺎﺗﱠ ْ‬ ‫ﻚ ِﺫ ﹾﻛﺮَﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ( « ﻭﻫﻮ ﺣﺴﻦ‪.‬‬ ‫ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﹶﺫِﻟ َ‬ ‫)‪ - (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ) ‪ ٥٧٣‬ﻭ‪(٥٧٤‬‬ ‫ﺖ ﻟﹶﺎ‬ ‫ﲑ ﹰﺓ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎَﻧ ْ‬ ‫ﺏ ﺗُ ْﻐﹶﻔﺮُ ﻣَﺎ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﹶﻛﹺﺒ َ‬ ‫ﺲ ﺍﻟﹾﻤُﺮَﺍﺩُ ﹶﺃﻥﱠ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﺏ ﻛﹸﻠﱠﻬَﺎ ﺗُ ْﻐ ﹶﻔﺮُ ﹺﺇﻟﱠﺎ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﹶﻓﹺﺈﻧﱠﻬَﺎ ﻟﹶﺎ ﺗُ ْﻐ ﹶﻔﺮُ َﻭﹶﻟ ْﻴ َ‬ ‫َﻣ ْﻌﻨَﺎ ُﻩ ﹶﺃﻥﱠ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﺚ َﻳﹾﺄﺑَﺎ ُﻩ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ﻋِﻴَﺎﺽٌ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ ُﺭ ﻓِﻲ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻕ ﺍ ﹾﻟ َ‬ ‫ﺴﻴَﺎ ُ‬ ‫ﻳُ ْﻐ ﹶﻔﺮُ ﺷَﻲْﺀٌ ِﻣ ْﻦ ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣُ ﺤْﺘَﻤِﻠﹰﺎ ﹶﻓ ِ‬ ‫ﲑ ﹲﺓ ﻫُ َﻮ َﻣ ﹾﺬ َﻫﺐُ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱡﻨﱠ ِﺔ َﻭﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﹺﺇﻧﱠﻤَﺎ ﻳُ ﹶﻜﻔﱢﺮُﻫَﺎ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﹶﺃ ْﻭ َﺭ ْﺣ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺕ ﹶﻛﹺﺒ َ‬ ‫ﺏ ﻣَﺎ ﹶﻟ ْﻢ ﻳُ ْﺆ َ‬ ‫ﺚ ِﻣ ْﻦ ﹶﻏ ﹾﻔ ﹺﺮ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍﹾﻟ َ‬ ‫ﺤ ﺞﱡ َﻭﹺﺇﻧﱠﻤَﺎ ﻳُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ‬ ‫ﲑ ﹶﺓ ﻟﹶﺎ ﻳُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻭَﺍﻟﺼﱠ ْﻮﻡُ ﻭَﻛﹶﺬﹶﺍ ﺍ ﹾﻟ َ‬ ‫ﻀﻠﹸﻪُ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎﺭﹺﻱ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎ ِﺓ ﹺﺇﻥﱠ ﺍﹾﻟ ﹶﻜﹺﺒ َ‬ ‫َﺗﻌَﺎﻟﹶﻰ َﻭﹶﻓ ْ‬ ‫ﺻﺮﹺﻳ ِﻪ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﻟﹶﺎ‬ ‫ﺾ ﻣُﻌَﺎ ِ‬ ‫ﻉ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ْﻌ َﺪﻣَﺎ َﺣﻜﹶﻰ ﻓِﻲ َﺗ ْﻤﻬﹺﻴ ِﺪ ِﻩ َﻋ ْﻦ َﺑ ْﻌ ﹺ‬ ‫ﺤﺔﹸ ﻟﹶﺎ ﻏﹶﻴْﺮُﻫَﺎ ‪َ ،‬ﻧﹶﻘ ﹶﻞ ِﺍ ْﺑﻦُ َﻋ ْﺒ ِﺪ ﺍ ﹾﻟَﺒﺮﱢ ﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎ َ‬ ‫ﺍﻟﺼﱠﺤِﻴ َ‬ ‫ﺐ ﺑَﺎﻃِﻞﹲ‬ ‫ﻀﺮﱡ َﻣ َﻊ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﺫﹶﻧْﺐٌ ‪َ ،‬ﻭﻫُ َﻮ َﻣ ﹾﺬ َﻫ ٌ‬ ‫ﻳُﻜﹶﻔﱢﺮُﻫَﺎ ﹶﻏ ْﻴﺮُ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ‪ ،‬ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﻭَﻫَﺬﹶﺍ ﺟَﻬْﻞﹲ َﻭ ُﻣﻮَﺍﹶﻓ ﹶﻘ ﹲﺔ ِﻟﻠﹾﻤُﺮْ ﹺﺟﹶﺌ ِﺔ ﻓِﻲ ﹶﻗ ْﻮِﻟ ﹺﻬ ْﻢ ﹺﺇﻧﱠﻪُ ﻟﹶﺎ َﻳ ُ‬ ‫ﺠ َﻤ ﹺﻊ ﺍ ﹾﻟﹺﺒ ﺤَﺎ ﹺﺭ ﺹ ‪ ٢٢١‬ﺡ ‪ ٢‬ﻣَﺎ ﹶﻟ ﹾﻔﻈﹸﻪُ ﻓِﻲ َﺗ ْﻌﻠِﻴﻘِﻲ ‪:‬‬ ‫ﺤﻤﱠﺪُ ﻃﹶﺎ ِﻫ ﹴﺮ ﻓِﻲ َﻣ ْ‬ ‫ﺦ ﻣُ َ‬ ‫ﻉ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ِﺍ ْﻧَﺘﻬَﻰ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ َﻌﻠﱠﺎ َﻣﺔﹸ ﺍﻟﺸﱠ ْﻴ ُ‬ ‫ﹺﺑﹺﺈ ْﺟﻤَﺎ ﹺ‬ ‫ﲑ ﹰﺓ َﻭﻓِﻲ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ِﻣ ْﻦ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ‪ ،‬ﹸﺛﻢﱠ َﻭ َﺭ َﺩ َﻭ ْﻋﺪُ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ﻓِﻲ‬ ‫ﺻ ِﻐ َ‬ ‫ﺹ َﻭﹶﻟ ْﻮ َ‬ ‫ﺱ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻘﺼَﺎ ﹺ‬ ‫ﻕ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﻟِﻠﺘﱢ ْﺮ ِﻣ ِﺬﻱﱢ ﻟﹶﺎ ُﺑﺪﱠ ﻓِﻲ ُﺣﻘﹸﻮ ﹺ‬

‫ﻑ‬ ‫ﻒ َﻋ ْﻦ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ ُﻳﺼَﺎ ِﺩ ْ‬ ‫ﺨﻔﱠ ُ‬ ‫ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭ َﻣﻀَﺎ ﹶﻥ ﻓﹶﺈﹺﺫﹶﺍ َﺗ ﹶﻜﺮﱠ َﺭ ﻳُ ْﻐﹶﻔﺮُ ﹺﺑﹶﺄﻭﱠِﻟﻬَﺎ ﺍﻟﺼﱠﻐَﺎِﺋﺮُ َﻭﺑﹺﺎ ﹾﻟَﺒﻮَﺍﻗِﻲ ُﻳ َ‬ ‫ﺨ ْﻤ ﹺ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﺕ ِﺍ ْﻧَﺘﻬَﻰ ‪.‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٤٧‬‬ ‫ﲑ ﹰﺓ ﻳُ ْﺮﹶﻓﻊُ ﺑﹺﻬَﺎ ﺍﻟﺪﱠ َﺭﺟَﺎ ُ‬ ‫ﲑ ﹰﺓ َﻭﻟﹶﺎ ﹶﻛﹺﺒ َ‬ ‫ﺻ ِﻐ َ‬ ‫َ‬ ‫ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٨‬‬ ‫ﻗﺎﻝ ﺍﳌﺆﻟﻒ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﺍﳋﻤﺲ ﻭﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﻣﻜﻔﺮﺍﺕ ﳌﺎ ﺑﻴﻨﻬﻦ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻌﲏ ﺃﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‬ ‫ﺗﻜﻔﺮ ﺍﳋﻄﺎﻳﺎ ﻣﻦ ﺑﲔ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺇﱃ ﺍﻟﻈﻬﺮ ﻭﻣﻦ ﺍﻟﻈﻬﺮ ﺇﱃ ﺍﻟﻌﺼﺮ ﻭﻣﻦ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﳌﻐﺮﺏ ﻭﻣﻦ ﺍﳌﻐﺮﺏ ﺇﱃ ﺍﻟﻌﺸﺎﺀ‬ ‫ﻭﻣﻦ ﺍﻟﻌﺸﺎﺀ ﺇﱃ ﺍﻟﻔﺠﺮ ﻓﺈﺫﺍ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺳﻴﺌﺔ ﻭﺃﺗﻘﻦ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻓﺈﻬﻧﺎ ﲤﺤﻮ ﺍﳋﻄﺎﻳﺎ ﻟﻜﻦ ﻗﺎﻝ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻳﻌﲏ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ‪.‬‬ ‫ﻭﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻫﻲ‪ :‬ﻛﻞ ﺫﻧﺐ ﺭﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺸﺎﺭﻉ ﻋﻘﻮﺑﺔ ﺧﺎﺻﺔ ﻓﻜﻞ ﺫﻧﺐ ﻟﻌﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻋﻠﻪ‬ ‫ﻓﻬﻮ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻛﻞ ﺷﻲﺀ ﻓﻴﻪ ﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻟﺰﻧﺎ ﺃﻭ ﻭﻋﻴﺪ ﰲ ﺍﻵﺧﺮﺓ ﻛﺄﻛﻞ ﺍﻟﺮﺑﺎ ﺃﻭ ﻓﻴﻪ ﻧﻔﻲ ﺇﳝﺎﻥ ﻣﺜﻞ ﻻ‬ ‫ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ﺃﻭ ﻓﻴﻪ ﺑﺮﺍﺀﺓ ﻣﻨﻪ ﻣﺜﻞ ﻣﻦ ﻏﺸﻨﺎ ﻓﻠﻴﺲ ﻣﻨﺎ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﻬﻮ ﻣﻦ‬ ‫ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ‪.‬‬ ‫ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﺭﲪﻬﻢ ﺍﷲ ‪ -‬ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﻫﻞ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺼﻐﺎﺋﺮ‬ ‫ﺗﻜﻔﺮ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﺃﻬﻧﺎ ﻻ ﺗﻜﻔﺮ ﺇﻻ ﺑﺸﺮﻃﲔ ﻭﳘﺎ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻭ ﺃﻥ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃﻬﻧﺎ‬ ‫ﻛﻔﺎﺭﺓ ﳌﺎ ﺑﻴﻨﻬﻦ ﺇﻻ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻼ ﺗﻜﻔﺮﻫﺎ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﻟﺘﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﺍﻟﺼﻐﺎﺋﺮ ﺷﺮﻁ ﻭﺍﺣﺪ ﻫﻮ ﺇﻗﺎﻣﺔ ﻫﺬﻩ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺃﻭ ﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ ﺃﻭ ﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﺍﳌﻌﲎ ﺃﻥ ﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﺍﳋﻤﺲ ﺗﻜﻔﺮ ﻣﺎ ﺑﻴﻨﻬﺎ ﺇﻻ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻼ ﺗﻜﻔﺮﻫﺎ ﻭﻛﺬﻟﻚ ﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭﻛﺬﻟﻚ ﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﻭﺫﻟﻚ ﻷﻥ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺗﻮﺑﺔ ﺧﺎﺻﺔ ﻓﺈﺫﺍ ﱂ ﻳﺘﺐ ﺗﻮﺑﺔ ﺧﺎﺻﺔ ﻓﺈﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻻ ﺗﻜﻔﺮﻫﺎ ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺗﻮﺑﺔ ﺧﺎﺻﺔ ‪.‬‬ ‫‪.‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪َ » :‬ﻣ ْﻦ ﺻَﺎ َﻡ َﺭ َﻣﻀَﺎ ﹶﻥ ﹺﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ « )‪.(١‬‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﺻﺎ َﻡ َﺭَﻣﻀَﺎ ﹶﻥ ﹺﺇﳝَﺎﻧًﺎ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪َ » :‬ﻣ ْﻦ ﻗﹶﺎ َﻡ ﹶﻟ ْﻴﹶﻠ ﹶﺔ ﺍ ﹾﻟ ﹶﻘ ْﺪ ﹺﺭ ﹺﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ ‪َ ،‬ﻭ َﻣ ْﻦ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ « )‪.(٢‬‬ ‫__________‬ ‫)‪- (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ( ٣٨‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ١٨١٧‬‬ ‫ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٤١٤‬‬ ‫ﺖ ﹶﻓﻠﹶﺎ‬ ‫ﻱ ﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ‬ ‫ﺖ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎﻥ ﹸﺫﻧُﻮﺏ ﻳُ ْﻐﻔﹶﺮ ﹶﻟﻪُ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍﻟﹾﻌِﺒَﺎﺩَﺍﺕ ﹶﺃ ْ‬ ‫ﻀ ﹺﻞ َﻫ ِﺬ ِﻩ ﺍﻟﹾﻌِﺒَﺎﺩَﺍﺕ ﹺﺑﹶﺄﻧﱠﻪُ ﹶﻟ ْﻮ ﻛﹶﺎَﻧ ْ‬ ‫ﻫَﺬﹶﺍ َﻭﹶﺃ ْﻣﺜﹶﺎﻟﻪ َﺑﻴَﺎﻥ ِﻟﹶﻔ ْ‬ ‫َﻳﺮﹺﺩ ﹶﺃﻥﱠ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎﺏ ﺍﻟﹾﻤُﺆَﺩﱢﻳَﺔ ﹺﺇﻟﹶﻰ ُﻋﻤُﻮﻡ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ ﹶﻛِﺜﲑَﺓ ﹶﻓ ِﻌﻨْﺪ ﺍِﺟْﺘِﻤَﺎﻋﻬَﺎ ﹶﺃﻱّ َﺷﻲْﺀ َﻳ ْﺒﻘﹶﻰ ِﻟﻠﹾﻤَُﺘﹶﺄﺧﱢ ﹺﺮ ﻣِﻨْﻬَﺎ َﺣﺘﱠﻰ ﻳُ ْﻐﻔﹶﺮ ﹺﺑ ِﻪ ﹺﺇ ﹾﺫ‬ ‫ﺍ ﹾﻟ َﻤ ﹾﻘﺼُﻮﺩ َﺑﻴَﺎﻥ ﹶﻓﻀِﻴﻠﹶﺔ َﻫ ِﺬ ِﻩ ﺍﻟﹾﻌِﺒَﺎﺩَﺍﺕ ﹺﺑﹶﺄﻥﱠ ﻟﹶﻬَﺎ ِﻋﻨْﺪ ﺍﻟﻠﱠﻪ ﻫَﺬﹶﺍ ﺍﻟﹾﻘﹶﺪْﺭ ِﻣ ْﻦ ﺍ ﹾﻟﹶﻔﻀْﻞ ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈْﻧﺴَﺎﻥ ﹶﺫﻧْﺐ َﻳ ﹾﻈﻬَﺮ‬ ‫ﲔ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮﺏ‬ ‫ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻔﻀْﻞ ﻓِﻲ َﺭﹶﻓ َﻊ ﺍﻟﺪﱠ َﺭﺟَﺎﺕ ﹶﻛﻤَﺎ ﻓِﻲ َﺣﻖّ ﺍﹾﻟﹶﺄ ْﻧﹺﺒﻴَﺎﺀ ﺍ ﹾﻟ َﻤ ْﻌﺼُﻮ ِﻣ َ‬ ‫ﻭ ﰲ ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪(١٧٦‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ :‬ﻣﻌﲎ ﻗﻮﻟﻪ‪ » :‬ﺇﳝﺎﻧًﺎ « ﻳﻌﲎ‪ :‬ﺗﺼﺪﻳﻘﹰﺎ ﺃﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﺍﺣﺘﺴﺎﺑًﺎ ﻟﺜﻮﺍﺏ ﺍﷲ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ‬ ‫ﻫﺬﺍ ﺍﳌﻌﲎ‪.‬‬ ‫ﻭﻗﻮﻟﻪ‪ » :‬ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ « ﻗﻮﻝ ﻋﺎﻡ ﻳُﺮﺟﻰ ﳌﻦ ﻓﻌﻞ ﻣﺎ ﺫﻛﺮﻩ ﰱ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ‪ :‬ﺻﻐﲑﻫﺎ‬

‫ﻭﻛﺒﲑﻫﺎ؛ ﻷﻧﻪ ﱂ ﻳﺴﺘﺜﻦ ﺫﻧﺒًﺎ ﺩﻭﻥ ﺫﻧﺐ‪،‬‬ ‫)‪ - (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪( ١٩٠١‬‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪( ١٣٩‬‬ ‫ﹶﻗ ْﻮﻟﹸﻪُ ‪َ ) :‬ﻭ َﻣ ْﻦ ﺻَﺎ َﻡ َﺭ َﻣﻀَﺎﻥ ﹺﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ (‬ ‫ﺤﻤﱠﺪ ﺑْﻦ ﻋَﻤْﺮﻭ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﺳﹶﻠ َﻤ ﹶﺔ " َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ " َﻭﹶﻗ ْﺪ َﺭﻭَﺍ ُﻩ ﹶﺃ ْﺣﻤَﺪ ﹶﺃ ْﻳﻀًﺎ َﻋ ْﻦ‬ ‫ﺯَﺍﺩ ﹶﺃ ْﺣﻤَﺪ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ َﺣﻤﱠﺎﺩ ﺑْﻦ َﺳﹶﻠ َﻤ ﹶﺔ َﻋ ْﻦ ﻣُ َ‬ ‫ﺤﻴَﻰ ﺑْﻦ َﺳﻌِﻴﺪ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﺳﹶﻠ َﻤ ﹶﺔ ﺑﹺﺪُﻭﻧﹺﻬَﺎ ﹶﺃْﻳﻀًﺎ ‪،‬‬ ‫ﺤﻤﱠﺪ ﺑْﻦ ﻋَﻤْﺮﻭ ﹺﺑﺪُﻭ ِﻥ َﻫ ِﺬ ِﻩ ﺍﻟﺰﱢﻳَﺎ َﺩ ِﺓ ‪َ ،‬ﻭ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ َﻳ ْ‬ ‫َﻳﺰﹺﻳﺪ ﺑْﻦ ﻫَﺎﺭُﻭﻥ َﻋ ْﻦ ﻣُ َ‬ ‫ﺖ َﻫ ِﺬ ِﻩ ﺍﻟﺰﱢﻳَﺎ َﺩﺓﹸ ﹶﺃْﻳﻀًﺎ ﻓِﻲ ﺭﹺﻭَﺍﻳَﺔ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱّ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﺳﹶﻠ َﻤ ﹶﺔ ﺃﹶﺧْﺮَﺟَﻬَﺎ ﺍﻟﻨﱠﺴَﺎِﺋﻲّ َﻋ ْﻦ ﻗﹸَﺘﻴَْﺒ ﹶﺔ َﻋ ْﻦ ﺳُﻔﹾﻴَﺎﻥ َﻋ ْﻨﻪُ ‪َ ،‬ﻭﺗَﺎَﺑ َﻌﻪُ ﺣَﺎﻣِﺪ‬ ‫َﻭ َﻭﹶﻗ َﻌ ْ‬ ‫ﺲ ﹺﺑ ُﻤْﻨﻜﹶﺮ ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﺗَﺎَﺑ َﻌﻪُ ﻗﹸﺘَﻴْﺒَﺔ ﹶﻛﻤَﺎ َﺗﺮَﻯ ‪،‬‬ ‫ﺤﻴَﻰ َﻋ ْﻦ ﺳُﻔﹾﻴَﺎﻥ ‪ ،‬ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍِﺑْﻦ َﻋﺒْﺪ ﺍ ﹾﻟَﺒﺮّ ﻓِﻲ " ﺍﻟﺘﱠ ْﻤﻬﹺﻴ ِﺪ " ﻭَﺍ ْﺳَﺘ ْﻨ ﹶﻜ َﺮﻩُ ‪َ ،‬ﻭﹶﻟْﻴ َ‬ ‫ﺑْﻦ َﻳ ْ‬ ‫ﺏ ﺍﻟﺼﱢﻴَﺎﻡ‬ ‫ﺴﻴْﻦ ﺑْﻦ ﺍﻟﹾ ﺤَﺴَﻦ ﺍ ﹾﻟ َﻤ ْﺮ َﻭ ﹺﺯﻱّ ﹶﺃ ْﺧ َﺮ َﺟ ُﻪ ﻓِﻲ ِﻛﺘَﺎ ﹺ‬ ‫ﺤَ‬ ‫ﺠ ْﺰ ِﺀ ﺍﻟﺜﱠﺎﻧﹺﻲ َﻋﺸَﺮ ِﻣ ْﻦ ﹶﻓﻮَﺍِﺋ ِﺪ ِﻩ ‪ ،‬ﻭَﺍﹾﻟ ُ‬ ‫َﻭ ِﻫﺸَﺎﻡ ﺑْﻦ َﻋﻤﱠﺎﺭ َﻭﻫُ َﻮ ﻓِﻲ ﺍﹾﻟ ُ‬ ‫ﺸﻬُﻮﺭ َﻋ ْﻦ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱﱢ‬ ‫ﹶﻟﻪُ ‪َ ،‬ﻭﻳُﻮﺳُﻒ ﺑْﻦ َﻳ ْﻌﻘﹸﻮﺏ ﺍﻟﻨﱠ ﺠَﺎﺣِﻲ ﹶﺃﺧْ َﺮ َﺟﻪُ ﺃﹶﺑُﻮ َﺑﻜﹾﺮ ﺍ ﹾﻟ ُﻤ ﹾﻘﺮﹺﻱ ﻓِﻲ ﹶﻓﻮَﺍِﺋ ِﺪ ِﻩ ﹸﻛﻠﹼﻬ ْﻢ َﻋ ْﻦ ﺳُﻔﹾﻴَﺎﻥ ‪ ،‬ﻭَﺍ ﹾﻟ َﻤ ْ‬ ‫ﺖ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟﹺﺈﻣَﺎ ﹺﻡ ﹶﺃ ْﺣﻤَﺪ ِﻣ ْﻦ َﻭ ْﺟ َﻬ ْﻴ ﹺﻦ َﻭﹺﺇ ْﺳَﻨﺎﺩﻩ ﺣَﺴَﻦ ‪.‬‬ ‫ﺚ ُﻋﺒَﺎ َﺩ ﹶﺓ ﺑْﻦ ﺍﻟﺼﱠﺎ ِﻣ ِ‬ ‫ﺖ َﻫ ِﺬ ِﻩ ﺍﻟﺰﱢﻳَﺎ َﺩﺓﹸ ﹶﺃْﻳﻀًﺎ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﺑﹺﺪُﻭﻧﹺﻬَﺎ ‪َ .‬ﻭﹶﻗ ْﺪ َﻭﹶﻗ َﻌ ْ‬ ‫ﺤﺼﱠﻠﹸﻪُ ‪.‬‬ ‫ﺏ ﺍﻟﹾﻤُ ﹶﻘﺪﱠ َﻣ ِﺔ ﻭَﺍﻟﹾﻤُ َﺆﺧﱠ َﺮ ِﺓ " ﻭَﻫَﺬﹶﺍ ﻣُ َ‬ ‫ﺨﺼَﺎﻝ ﺍﻟﹾﻤُ ﹶﻜﻔﱢ َﺮ ِﺓ ‪ ،‬ﻟِﻠ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺏ " ﺍﹾﻟ ِ‬ ‫َﻭﹶﻗ ْﺪ ِﺍ ْﺳَﺘ ْﻮ َﻋﺒْﺖ ﺍﹾﻟ ﹶﻜﻠﹶﺎ َﻡ َﻋﻠﹶﻰ ﻃﹸﺮُِﻗ ِﻪ ﻓِﻲ ِﻛﺘَﺎ ﹺ‬ ‫ﺚ‬ ‫ﺤ ﹸ‬ ‫ﺠ ْﻤﻬُﻮ ﹺﺭ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺗ ﹶﻘﺪﱠ َﻡ ﺍ ﹾﻟَﺒ ْ‬ ‫ﺏ ‪ ،‬ﹺﺇﻟﱠﺎ ﹶﺃﻧﱠﻪُ ﻣَ ﺨْﺼُﻮﺹٌ ِﻋْﻨ َﺪ ﺍﹾﻟ ُ‬ ‫ﺲ ﻣُﻀَﺎﻑٌ ﹶﻓَﻴَﺘﻨَﺎ َﻭ ﹸﻝ َﺟﻤِﻴﻊ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫َﻭﹶﻗ ْﻮﻟﹸﻪُ " ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ " ِﺍ ْﺳﻢُ ﹺﺟْﻨ ﹴ‬ ‫ﻚ ﻓِﻲ ِﻛﺘَﺎﺏ ﺍ ﹾﻟ ُﻮ ﺿُﻮﺀ َﻭِﻓﻲﱠ ﹶﺃﻭَﺍﺋِﻞ ِﻛﺘَﺎﺏ ﺍﻟﹾﻤَﻮَﺍﻗِﻴﺖ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ ﹶﻜ ْﺮﻣَﺎﹺﻧﻲّ ‪ :‬ﻭَﻛﹶﻠِﻤَﺔ " ِﻣ ْﻦ " ﹺﺇﻣﱠﺎ ﻣَُﺘ َﻌﻠﱢﻘﹶﺔ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " ﻏﹸ ِﻔ َﺮ "‬ ‫ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺴﻢﱠ ﻓﹶﺎ ِﻋﻠﹸﻪُ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ َﻣ ْﺮﻓﹸﻮﻉ‬ ‫ﺤﻞﱢ ‪ ،‬ﹶﺃ ْﻭ ِﻫ َﻲ َﻣ ْﺒﹺﻨﻴﱠ ﹲﺔ ِﻟﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ َﻭﻫُ َﻮ َﻣ ﹾﻔﻌُﻮ ﹲﻝ ِﻟﻤَﺎ ﹶﻟ ْﻢ ُﻳ َ‬ ‫ﺏ ﺍ ﹾﻟ َﻤ َ‬ ‫ﻱ ﻏﹸ ِﻔ َﺮ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﹶﻓﻬُ َﻮ َﻣ ْﻨﺼُﻮ ُ‬ ‫ﹶﺃ ْ‬ ‫ﺤﻞﹼ ‪.‬‬ ‫ﺍ ﹾﻟ َﻤ َ‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪(٢٢‬‬ ‫ﻗﻮﻟﻪ‪ » :‬ﺇﳝﺎﻧًﺎ « ‪ ،‬ﻳﺮﻳﺪ ﺗﺼﺪﻳﻘﹰﺎ ﺑﻔﺮﺿﻪ ﻭﺑﺎﻟﺜﻮﺍﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻋﻠﻰ ﺻﻴﺎﻣﻪ ﻭﻗﻴﺎﻣﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ » :‬ﺍﺣﺘﺴﺎﺑًﺎ « ‪ ،‬ﻳﺮﻳﺪ‬ ‫ﺑﺬﻟﻚ ﳛﺘﺴﺐ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻳﻨﻮﻯ ﺑﺼﻴﺎﻣﻪ ﻭﺟﻪ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﺑﲔ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻻ ﺗﺰﻛﻮ ﻭﻻ‬ ‫ﺗﺘﻘﺒﻞ ﺇﻻ ﻣﻊ ﺍﻻﺣﺘﺴﺎﺏ ﻭﺻﺪﻕ ﺍﻟﻨﻴﺎﺕ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ » :‬ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ « ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻳﺮﺩ ﻗﻮﻝ ﺯﻓﺮ‪ ،‬ﻓﺈﻧﻪ ﺯﻋﻢ ﺃﻧﻪ ﳚﺰﺉ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺑﻐﲑ ﻧﻴﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﻣﺮﺩﻭﺩ ﻬﺑﺬﻩ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﺇﺫﺍ ﺻﺢ ﺃﻧﻪ ﻻ ﻋﻤﻞ ﺇﻻ ﺑﻨﻴﺔ‪،‬‬ ‫ﺻﺢ ﺃﻧﻪ ﻻ ﳚﺰﺉ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺇﻻ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﻤﻬﻮﺭ‪.‬‬ ‫ﻭﺧﺎﻟﻒ ﺫﻟﻚ ﺃﺑﻮ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺍﻷﻭﺯﺍﻋﻰ‪ ،‬ﻭﺇﺳﺤﺎﻕ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﳚﺰﺋﻪ ﺍﻟﺘﺒﻴﻴﺖ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻻ ﺳﻠﻒ ﳍﻢ ﰱ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻨﻴﺔ‬ ‫ﺇﳕﺎ ﻳﻨﺒﻐﻰ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻘﺪﻣﺔ ﻗﺒﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﺒﻴﻴﺖ ﰱ ﺍﻟﻠﻐﺔ ﻳﻘﺘﻀﻰ ﺯﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺭﻭﻯ ﻫﺬﺍ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪،‬‬ ‫ﻭﺣﻔﺼﺔ‪ ،‬ﻭﻋﺎﺋﺸﺔ‪ ،‬ﻭﻻ ﳐﺎﻟﻒ ﳍﻢ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﺎ ﻟﻠﻌﻠﻤﺎﺀ ﰱ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ » :‬ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ « ‪ ،‬ﰱ ﺁﺧﺮ ﻛﺘﺎﺏ‬ ‫ﺍﻹﳝﺎﻥ‪ ،‬ﰱ ﺑﺎﺏ‪ :‬ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ ﻭﺍﳊﺴﺒﺔ‪.‬‬ ‫ﺴ ْﻖ ‪َ ،‬ﺭ َﺟ َﻊ ﹶﻛﻤَﺎ َﻭﹶﻟ َﺪﺗْﻪُ ﹸﺃﻣﱡ ُﻪ « )‪.(١‬‬ ‫ﺚ َﻭﹶﻟ ْﻢ َﻳ ﹾﻔ ُ‬ ‫ﺖ ‪ ،‬ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﹸﻓ ﹾ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪َ » :‬ﻣ ْﻦ َﺣ ﺞﱠ ﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒ ْﻴ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﻼﺓﹸ ﻭَﺍﻟﺼﱠ ْﻮﻡُ ﻭَﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﻭَﺍ َﻷ ْﻣﺮُ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪ِ » :‬ﻓ ْﺘَﻨﺔﹸ ﺍﻟﺮﱠﺟُ ﹺﻞ ﻓِﻰ ﹶﺃ ْﻫِﻠ ِﻪ َﻭﻣَﺎِﻟ ِﻪ َﻭ َﻭﹶﻟ ِﺪ ِﻩ َﻭﺟَﺎ ﹺﺭ ِﻩ ﺗُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺼﱠ ﹶ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﻭَﺍﻟﻨﱠﻬْﻰُ « )‪(٢‬‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪( ١٨١٩‬‬ ‫ﻭﰲ ﺷﺮﺡ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪- ٢٥٨٠(١٠١‬‬ ‫ﺣَﺎ ِﺷَﻴﺔﹸ ﺍﻟﺴﱢ ْﻨ ِﺪﻱﱢ ‪:‬‬

‫ﻀﻢﱢ ﺍ ﹾﻟﻔﹶﺎﺀ‬ ‫ﹶﻗﻮْﻟﻪ ) ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﻓﹸﺚ ( ﹺﺑ َ‬ ‫ﺠﻤَﺎﻉ َﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﹶﺄ ْﺯ َﻫ ﹺﺮﻱّ ﺍﻟﺮﱠﻓﹶﺚ ِﺍﺳْﻢ ِﻟ ﹸﻜﻞﱢ ﻣَﺎ ﻳُﺮﹺﻳﺪﻩُ ﺍﻟﺮﱠﺟُﻞ ِﻣ ْﻦ‬ ‫ﻀﻢﱢ ﺍﻟﺴﱢﲔ ﺍﻟﺮﱠﻓﹶﺚ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﺍﻟﹾﻔﹸ ﺤْﺶ َﻭﻗِﻴ ﹶﻞ ﺍﹾﻟ ﹺ‬ ‫) َﻭﹶﻟ ْﻢ ﻳَﻔﹾﺴُﻖ (ﹺﺑ َ‬ ‫ﺠ َﻮ ﺍﺭﹺﺡ َﺟﻤِﻴﻌًﺎ َﻭﻫُ َﻮ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ‬ ‫ﺼﻴَﺔ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﻭَﺍﹾﻟ َ‬ ‫ﺼﻴَﺔ ﻭَﺍﻟﻈﱠﺎﻫِﺮ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ َﻧﻔﹾﻲ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﺍﻟﹾﻤَﺮْﺃﹶﺓ ﻭَﺍﻟﹾﻔِﺴْﻖ ِﺍ ْﺭِﺗﻜﹶﺎﺏ َﺷﻲْﺀ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎ ﹶﻝ ﹶﻓﻠﹶﺎ َﺭﻓﹶﺚ َﻭﻟﹶﺎ ﹶﻓﺴُﻮﻕ ﻭَﺍﻟﻠﱠﻪُ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ْﻋﻠﹶﻢ‬ ‫ﺤ ﺞّ َﻭ َﺣ ْﻤﻠﹸﻪُ َﻋﻠﹶﻰ َﻣ ْﻌﻨَﻰ َﺭ َﺟ َﻊ ﹺﺇﻟﹶﻰ َﺑﻴْﺘﻪ َﺑﻌِﻴﺪ َﻭﹶﻗﻮْﻟﻪ‬ ‫ﻍ ِﻣ ْﻦ ﺍﹾﻟ َ‬ ‫ﻱ ﺻَﺎ َﺭ ﹶﺃ ْﻭ َﺭ َﺟ َﻊ ِﻣ ْﻦ ﺫﹸﻧُﻮﺑﻪ ﹶﺃ ْﻭ ﹶﻓ َﺮ ﹶ‬ ‫) َﺭ َﺟ َﻊ ﹶﻛَﻴ ْﻮ ﹺﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﺃﹸﻣّﻪ ( ﹶﺃ ْ‬ ‫ﺴ ِﻪ َﻳﻮْﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﹸﺃﻣّﻪ ﹺﺇ ﹾﺫ ﻟﹶﺎ َﻣ ْﻌﻨَﻰ ﻟِﺘَﺸْﺒﹺﻴﻪِ‬ ‫ﹶﻛَﻴ ْﻮ ﹺﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﺃﹸﻣّﻪ َﺧﺒَﺮ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄﻭﱠﻝ ﹶﺃ ْﻭ ﺣَﺎﻝ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻮﺟُﻮﻩ ﺍﻟﹾﺂﺧَﺮ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹺﻞ ﹶﻛَﻨ ﹾﻔ ِ‬ ‫ﺤَﺘﻤَﻞ ﺍ ﹾﻟﹺﺈ ْﻋﺮَﺍﺏ ﻭَﺍ ﹾﻟﹺﺒﻨَﺎﺀ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﻔﺘْﺢ ﻭَﺍﻟﻠﱠﻪُ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ْﻋﻠﹶﻢ ‪.‬‬ ‫ﺍﻟﺸﱠﺨْﺺ ﺑﹺﺎ ﹾﻟَﻴ ْﻮ ﹺﻡ َﻭﹶﻗﻮْﻟﻪ ﹶﻛَﻴ ْﻮ ﹺﻡ ُﻳ ْ‬ ‫ﺣَﺎ ِﺷَﻴﺔﹸ ﺍﻟﺴﱢﻴُﻮ ِﻃﻲﱢ ‪:‬‬ ‫ﺠ ْﻤﻬُﻮﺭ‬ ‫ﻀﻢﱢ ﺍ ﹾﻟﻔﹶﺎﺀ ﻗﹶﺎ ﹶﻝ ِﻋﻴَﺎﺽ ‪ :‬ﻫَﺬﹶﺍ ِﻣ ْﻦ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ ‪ :‬ﹶﻓﻠﹶﺎ َﺭﻓﹶﺚ َﻭﻟﹶﺎ ﹸﻓﺴُﻮﻕ ‪ ،‬ﻭَﺍﹾﻟ ُ‬ ‫) َﻣ ْﻦ َﺣ ﺞّ ﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒﻴْﺖ ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﻓﹸﺚ (ﹺﺑ َ‬ ‫ﺤﺪِﻳﺚ ﻣَﺎ ﻫُ َﻮ ﹶﺃ َﻋﻢّ ِﻣ ْﻦ‬ ‫ﺠﻤَﺎﻉ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺤَﺎﻓِﻆ ﺍِﺑْﻦ َﺣ ﺠَﺮ ‪َ :‬ﻭﹶﺍﻟﱠﺬِﻱ َﻳ ﹾﻈﻬَﺮ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ِﻪ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﻓِﻲ ﺍﻟﹾﺂﻳَﺔ ﺍﹾﻟ ﹺ‬ ‫ﻚ َﻭﹺﺇﹶﻟ ْﻴ ِﻪ َﻧ ﺤَﺎ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﹶﺄ ْﺯ َﻫ ﹺﺮﻱّ ‪ :‬ﺍﻟﺮﱠﻓﹶﺚ ِﺍﺳْﻢ ﺟَﺎﻣِﻊ ِﻟ ﹸﻜﻞﱢ ﻣَﺎ ﻳُﺮﹺﻳﺪﻩُ ﺍﻟﺮﱠﺟُﻞ ِﻣ ْﻦ ﺍﻟﹾﻤَﺮْﺃﹶﺓ َﻭﻛﹶﺎ ﹶﻥ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ َﻳﺨُﺼّﻪُ‬ ‫ﹶﺫِﻟ َ‬ ‫ﺠﻤَﺎﻉ ﻭَﻳُﻄﹾﻠﹶﻖ َﻋﻠﹶﻰ ﺍﻟﺘﱠ ْﻌﺮﹺﻳﺾ ﹺﺑ ِﻪ َﻭ َﻋﻠﹶﻰ ﺍﻟﹾﻔﹸﺤْﺶ ﻓِﻲ ﺍﻟﹾﻘﹶﻮْﻝ‬ ‫ﺐ ﹺﺑ ِﻪ ﺍﻟﻨﱢﺴَﺎﺀ َﻭﻗﹶﺎ ﹶﻝ ﹶﻏﻴْﺮﻩ ﺍﻟﺮﱠﻓﹶﺚ ﺍﹾﻟ ﹺ‬ ‫ﹺﺑﻤَﺎ ﺧُﻮ ِﻃ َ‬ ‫ﺼﻴَﺔ‬ ‫ﺕ ﺳَﻴﱢﺌﹶﺔ َﻭﻟﹶﺎ َﻣ ْﻌ ِ‬ ‫ﻱ ﹶﻟ ْﻢ َﻳ ﹾﺄ ِ‬ ‫) َﻭﹶﻟ ْﻢ ﻳَﻔﹾﺴُﻖ ( ﹶﺃ ْ‬ ‫ﻱ ﹺﺑ َﻐْﻴ ﹺﺮ ﹶﺫ ْﻧﺐ َﻭﻇﹶﺎﻫِﺮﻩ ﻏﹸﻔﹾﺮَﺍﻥ ﺍﻟﺼﱠﻐَﺎﺋِﺮ ﻭَﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﻭَﺍﻟﺘﱠﹺﺒﻌَﺎﺕ َﻭﻫُ َﻮ ِﻣ ْﻦ‬ ‫) َﺭ َﺟ َﻊ ﹶﻛَﻴ ْﻮ ﹺﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﺃﹸﻣّﻪ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺤَﺎﻓِﻆ ﺍِﺑْﻦ َﺣﺠَﺮ ‪ :‬ﹶﺃ ْ‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒﻲﱡ ‪ :‬ﺍ ﹾﻟﻔﹶﺎﺀ ﻓِﻲ ﹶﻗﻮْﻟﻪ ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﻓﹸﺚ ﻋَﺎ ِﻃﻔﹶﺔ َﻋﻠﹶﻰ‬ ‫ﺼﺮﱢﺡ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺚ ﺍ ﹾﻟ َﻌﺒﱠﺎﺱ ﺑْﻦ ِﻣ ْﺮﺩَﺍﺱ ﺍ ﹾﻟ ُﻤ َ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﹶﺃ ﹾﻗﻮَﻯ ﺍﻟﺸﱠﻮَﺍﻫِﺪ ِﻟ َ‬ ‫ﺴ ِﻪ ﻓِﻲ ﺍ ﹾﻟَﺒﺮَﺍﺀَﺓ‬ ‫ﻱ ﺻَﺎ َﺭ ُﻣﺸَﺎﹺﺑﻬًﺎ ِﻟَﻨ ﹾﻔ ِ‬ ‫ﺠﺮُﻭﺭ َﺧﺒَﺮ ﹶﻟﻪُ َﻭَﻳ ﺠُﻮﺯ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺣَﺎﻟﹰﺎ ﹶﺃ ْ‬ ‫ﻱ ﺻَﺎ َﺭ َﻭﺍ ﹾﻟﺠَﺎﺭّ ﻭَﺍ ﹾﻟ َﻤ ْ‬ ‫ﺍﻟﺸﱠﺮْﻁ ﻭَﺟَﻮَﺍﺑﻪ َﺭ َﺟ َﻊ ﹶﺃ ْ‬ ‫َﻋ ْﻦ ﺍﻟ ﱡﺬﻧُﻮﺏ ﻓِﻲ َﻳﻮْﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﹸﺃﻣّﻪ‬ ‫)‪ - (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪( ٥٢٥‬‬ ‫ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٤٤‬‬ ‫ﺕ‬ ‫ﺤَﺘ َﻤﻞﹸ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹸﻛ ﱡﻞ ﻭَﺍ ِﺣ َﺪ ٍﺓ ِﻣ ْﻦ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ َﻭﻣَﺎ ﻣَﻌَﻬَﺎ ﻣُ ﹶﻜﻔﱢ َﺮ ﹰﺓ ِﻟﻠﹾ َﻤﺬﹾﻛﹸﻮﺭَﺍ ِ‬ ‫ﺡ ﻳُ ْ‬ ‫ﺾ ﺍﻟﺸﱡﺮﱠﺍ ﹺ‬ ‫ﺢ ‪ :‬ﻗﹶﺎ ﹶﻝ َﺑ ْﻌ ُ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺤَﺎِﻓﻆﹸ ﻓِﻲ ﺍ ﹾﻟ ﹶﻔْﺘ ﹺ‬ ‫ﺏ ﺍﻟﻠﱠﻒﱢ ﻭَﺍﻟﻨﱠﺸْﺮﹺ ﹺﺑﹶﺄﻥﱠ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ ﻣَﺜﹶﻠﹰﺎ ﻣُ ﹶﻜﻔﱢ َﺮ ﹲﺓ ِﻟ ﹾﻠ ِﻔ ْﺘَﻨ ِﺔ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﻫ ﹺﻞ ﻭَﺍﻟﺼﱠ ْﻮ َﻡ ﻓِﻲ‬ ‫ﻛﹸﻠﱢﻬَﺎ ﻟﹶﺎ ِﻟ ﹸﻜﻞﱢ ﻭَﺍ ِﺣ َﺪ ٍﺓ ﻣِﻨْﻬَﺎ ‪َ ،‬ﻭﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻣ ْﻦ ﺑَﺎ ﹺ‬ ‫ﺤ ﱡﻞ‬ ‫ﺸ ﹺﺮ ﹶﺃ ْﻭ ﺍﻟِﺎ ﹾﻟِﺘﻬَﺎﺀُ ﹺﺑ ﹺﻬ ْﻢ ﹶﺃ ْﻭ ﹶﺃ ﹾﻥ َﻳﹾﺄِﺗ َﻲ ِﻟﹶﺄ ْﺟِﻠ ﹺﻬ ْﻢ ﻣَﺎ ﻟﹶﺎ َﻳ ِ‬ ‫ﺦ ‪ .‬ﻭَﺍﻟﹾﻤُﺮَﺍﺩُ ﺑﹺﺎ ﹾﻟ ِﻔ ْﺘَﻨ ِﺔ ﻣَﺎ َﻳ ْﻌ ﹺﺮﺽُ ِﻟ ﹾﻠﹺﺈْﻧﺴَﺎ ِﻥ َﻣ َﻊ َﻣ ْﻦ ﺫﹸ ِﻛ َﺮ ِﻣ ْﻦ ﺍ ﹾﻟَﺒ َ‬ ‫ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹺﺇﹶﻟ ْ‬ ‫ﺕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺﻝ‬ ‫ﺤﺮﱠﻣَﺎ ِ‬ ‫ﺕ ﻟِﻠﹾﻮُﻗﹸﻮ ﻉﹺ ﻓِﻲ ﺍ ﹾﻟ ُﻤ َ‬ ‫ﲑ ﺑﹺﺎ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭَﺍ ِ‬ ‫ﻉ ﺍﻟﺘﱠ ﹾﻜ ِﻔ ﹺ‬ ‫ﺸ ﹶﻜ ﹶﻞ ِﺍ ْﺑﻦُ ﹶﺃﺑﹺﻲ َﺟ ْﻤ َﺮ ﹶﺓ ُﻭﻗﹸﻮ َ‬ ‫ﺠﺐُ َﻋﹶﻠ ْﻴ ِﻪ ‪ .‬ﻭَﺍ ْﺳَﺘ ْ‬ ‫ﺨﻞﱠ ﹺﺑﻤَﺎ َﻳ ﹺ‬ ‫ﹶﻟﻪُ ﹶﺃ ْﻭ ُﻳ ِ‬ ‫ﺐ‬ ‫ﺤﺐﱢ ﹶﻟ ْﻢ ُﻳﻨَﺎ َﺳ ْ‬ ‫ﺴَﺘ َ‬ ‫ﻉ ﻓِﻲ ﺍ ﹾﻟ َﻤ ﹾﻜﺮُﻭ ِﻩ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺﻝ ﺑﹺﺎ ﹾﻟﻤُ ْ‬ ‫ﻚ ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ ﺣُ ِﻤ ﹶﻞ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻮﻗﹸﻮ ﹺ‬ ‫ﺴ ِﻘﻂﹸ ﹶﺫِﻟ َ‬ ‫ﺕ ﻟﹶﺎ ﺗُ ْ‬ ‫ﺐ ؛ ِﻟﹶﺄﻥﱠ ﺍﻟﻄﱠﺎﻋَﺎ ِ‬ ‫ﺑﹺﺎ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﻉ‬ ‫ﲑ ﹰﺓ ﹶﻓ ﹺﻬ َﻲ ﺍﻟﱠِﺘﻲ ﻓِﻴﻬَﺎ ﺍﻟﻨﱢﺰَﺍ ُ‬ ‫ﺐ ﻣَﺎ ﻛﹶﺎ ﹶﻥ ﹶﻛﹺﺒ َ‬ ‫ﲑ ﺍﻟﹾﺤَﺮَﺍﻡﹺ ﻭَﺍﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﲑ ‪ .‬ﻭَﺍﻟﹾ ﺠَﻮَﺍﺏُ ﺍِﻟﹾﺘِﺰَﺍﻡُ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ َﻭﹺﺇ ﹾﻥ ِﺍ ْﻣَﺘَﻨ َﻊ ِﻣ ْﻦ َﺗ ﹾﻜ ِﻔ ﹺ‬ ‫ﻕ ﺍﻟﺘﱠ ﹾﻜ ِﻔ ﹺ‬ ‫ﹺﺇ ﹾﻃﻠﹶﺎ َ‬ ‫ﻉ ﺃﹶﻧﱠﻬَﺎ ﺗُ ﹶﻜﻔﱢﺮُ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﹺﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ { ﺍﻟﹾﺂَﻳ ﹶﺔ َﻭﻗﹶﺎ ﹶﻝ‬ ‫َﻭﹶﺃﻣﱠﺎ ﺍﻟﺼﱠﻐَﺎِﺋﺮُ ﹶﻓﻠﹶﺎ ﹺﻧﺰَﺍ َ‬ ‫ﺴ َﻤ ِﺔ ﻭَﺍﹾﻟﺈﹺﻳﺜﹶﺎ ﹺﺭ َﺣﺘﱠﻰ ﻓِﻲ ﹶﺃ ْﻭﹶﻟﺎ ِﺩ ِﻫﻦﱠ ‪َ ،‬ﻭ ِﻣ ْﻦ ﹺﺟ َﻬ ِﺔ‬ ‫ﲑ ‪ :‬ﺍ ﹾﻟ ِﻔ ْﺘَﻨﺔﹸ ﺑﹺﺎﹾﻟﹶﺄ ْﻫ ﹺﻞ َﺗﹶﻘﻊُ ﺑﹺﺎ ﹾﻟ َﻤ ْﻴ ﹺﻞ ﹺﺇﹶﻟ ْﻴ ﹺﻬﻦﱠ ﹶﺃ ْﻭ َﻋﹶﻠ ْﻴ ﹺﻬﻦﱠ ﻓِﻲ ﺍ ﹾﻟِﻘ ْ‬ ‫ﺍﻟﺰﱠ ْﻳ ُﻦ ْﺑ ُﻦ ﺍ ﹾﻟﻤُﹺﻨ ﹺ‬ ‫ﺝ َﺣﻖﱢ ﺍﻟﻠﱠ ِﻪ ‪ ،‬ﻭَﺍ ﹾﻟ ِﻔ ْﺘَﻨﺔﹸ‬ ‫ﺴ ِﻪ َﻋ ْﻦ ﹺﺇ ْﺧﺮَﺍ ﹺ‬ ‫ﺤْﺒ ِ‬ ‫ﻕ ﺍ ﹾﻟﻮَﺍ ﹺﺟَﺒ ِﺔ ﹶﻟ ُﻬﻦﱠ ‪َ ،‬ﻭﺑﹺﺎ ﹾﻟﻤَﺎ ﹺﻝ َﻳ ﹶﻘﻊُ ﺍﻟِﺎ ْﺷِﺘﻐَﺎﻝﹸ ﹺﺑ ِﻪ َﻋ ْﻦ ﺍ ﹾﻟ ِﻌﺒَﺎ َﺩ ِﺓ ﹶﺃ ْﻭ ﹺﺑ َ‬ ‫ﺤﻘﹸﻮ ﹺ‬ ‫ﻂ ﻓِﻲ ﺍ ﹾﻟ ُ‬ ‫ﺍﻟﺘﱠ ﹾﻔﺮﹺﻳ ِ‬ ‫ﺴ ِﺪ ﻭَﺍ ﹾﻟ ُﻤﻔﹶﺎ َﺧ َﺮ ِﺓ ﻭَﺍ ﹾﻟ ُﻤﺰَﺍ َﺣ َﻤ ِﺔ ﻓِﻲ‬ ‫ﺤَ‬ ‫ﺑﹺﺎ ﹾﻟﹶﺄ ْﻭﻟﹶﺎ ِﺩ َﺗ ﹶﻘﻊُ ﺑﹺﺎ ﹾﻟ َﻤ ْﻴ ﹺﻞ ﺍﻟﻄﱠﺒﹺﻴ ِﻌﻲﱢ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ َﻭﺇﹺﻳﺜﹶﺎ ﹺﺭ ِﻩ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ﹶﺃ َﺣ ٍﺪ ‪ ،‬ﻭَﺍ ﹾﻟ ِﻔ ْﺘَﻨﺔﹸ ﺑﹺﺎﹾﻟ ﺠَﺎ ﹺﺭ َﺗ ﹶﻘﻊُ ﺑﹺﺎﹾﻟ َ‬ ‫ﺺ‬ ‫ﺨﺼِﻴ ُ‬ ‫ﺼ َﺮ ٍﺓ ﻓِﻴﻤَﺎ ﺫﹸ ِﻛ َﺮ ِﻣ ْﻦ ﺍﹾﻟﹶﺄ ْﻣِﺜﹶﻠ ِﺔ ‪َ .‬ﻭﹶﺃﻣﱠﺎ َﺗ ْ‬ ‫ﺤ ِ‬ ‫ﺏ ﺍ ﹾﻟ ِﻔْﺘَﻨ ِﺔ ﹺﺑ َﻤ ْﻦ ﺫﹸ ِﻛ َﺮ ﹶﻏ ْﻴﺮُ ﻣُﻨْ َ‬ ‫ﻕ َﻭﹺﺇ ْﻫﻤَﺎ ﹺﻝ ﺍﻟﺘﱠﻌَﺎﻫُ ِﺪ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ َﻭﹶﺃ ْﺳﺒَﺎ ُ‬ ‫ﺤﻘﹸﻮ ﹺ‬ ‫ﺍﹾﻟ ُ‬ ‫ﺕ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺕ ﹶﻓﻔِﻴ ِﻪ ﺇﹺﺷَﺎﺭَﺓﹲ ﹺﺇﻟﹶﻰ َﺗ ْﻌﻈِﻴ ﹺﻢ ﹶﻗ ْﺪ ﹺﺭﻫَﺎ ‪ ،‬ﻟﹶﺎﺗﱡِﻘ َﻲ ﹶﺃﻥﱠ ﻏﹶﻴْﺮَﻫَﺎ ِﻣ ْﻦ ﺍﹾﻟ َ‬ ‫ﲑ ﺩُﻭ ﹶﻥ ﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺍ ِ‬ ‫ﺍﻟﺼﱠﻠﹶﺎ ِﺓ َﻭﻣَﺎ ﺫﹸ ِﻛ َﺮ ﻣَﻌَﻬَﺎ ﺑﹺﺎﻟﺘﱠ ﹾﻜ ِﻔ ﹺ‬ ‫ﺤَﺘ َﻤﻞﹸ ﹶﺃ ﹾﻥ‬ ‫ﺕ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ َﺭ ِﺓ َﻭﻳُ ْ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺲ ِﻓ ْﻌ ﹺﻞ ﺍﹾﻟ َ‬ ‫ﺤَﺘ َﻤﻞﹸ ﹶﺃ ﹾﻥ َﻳ ﹶﻘ َﻊ ﹺﺑَﻨ ﹾﻔ ﹺ‬ ‫ﲑ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ َﺭ ﻳُ ْ‬ ‫ﲑ ‪ ،‬ﹸﺛﻢﱠ ﹺﺇﻥﱠ ﺍﻟﺘﱠ ﹾﻜِﻔ َ‬ ‫ﺻﻠﹶﺎ ِﺣﻴﱠﺔﹸ ﺍﻟﺘﱠ ﹾﻜ ِﻔ ﹺ‬ ‫ﺲ ﻓِﻴﻬَﺎ َ‬ ‫ﹶﻟ ْﻴ َ‬ ‫َﻳ ﹶﻘ َﻊ ﺑﹺﺎ ﹾﻟ ُﻤﻮَﺍ َﺯَﻧ ِﺔ ‪ .‬ﻭَﺍ ﹾﻟﹶﺄﻭﱠﻝﹸ ﹶﺃ ﹾﻇ َﻬﺮُ‬

‫ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٤٢٧‬‬ ‫ﺕ ‪ .‬ﻭَﺇﹺﻧﱠﻤَﺎ ﹶﻗﺪﱠ َﻡ ﻓِﻲ‬ ‫ﺕ ﹺﺑﻤَﺎ ﻳَﻤْ ﺤُﻮ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻭَﺍﻟﺬﱠ ْﻧﺐُ ِﻟ ﹾﻠ َﻌ ْﺒ ِﺪ ﹶﻛﹶﺄﻧﱠﻪُ ﺃﹶﻣْﺮٌ ﺣَﺘْﻢٌ ‪ .‬ﻓﹶﺎ ﹾﻟ ﹶﻜﻴﱢﺲُ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ َﻳ ﹾﺄﺗِﻲ ِﻣ ْﻦ ﺍﹾﻟ َ‬ ‫ﺴَﻨ ِﺔ ﹶﻓﺼَﺎ َﺭ } ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ ﻓِﻲ َﺑ ْﻮ ﹺﻝ‬ ‫ﺤَ‬ ‫ﺖ َﻣ ﹾﻔﻌُﻮﹶﻟ ﹰﺔ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟ َﻤ ﹾﻘﺼُﻮ َﺩ ﻫُﻨَﺎ ﻣَ ﺤْﻮُﻫَﺎ ﻟﹶﺎ ِﻓ ْﻌﻞﹸ ﺍ ﹾﻟ َ‬ ‫ﺚ " ﺍﻟﺴﱠﻴﱢﹶﺌ ﹶﺔ " َﻭﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻆ ﺍﹾﻟ َ‬ ‫ﹶﻟ ﹾﻔ ِ‬ ‫ﺤ ﹺﻮ‬ ‫ﺲ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﺃ ْﺑﹶﻠﻎﹸ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺕ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫ﺍ ﹾﻟﹶﺄ ْﻋﺮَﺍﹺﺑﻲﱢ ‪ :‬ﺻُﺒﱡﻮﺍ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺫﻧُﻮﺑًﺎ ِﻣ ْﻦ ﻣَﺎ ٍﺀ { ‪ .‬ﻭَﻳَﻨْﺒَﻐِﻲ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍﹾﻟ َ‬ ‫ﻭَﺍﻟ ﱡﺬﻧُﻮﺏُ َﻳﺰُﻭ ﹸﻝ ﻣُﻮﺟﹺﺒُﻬَﺎ ﹺﺑﹶﺄ ْﺷﻴَﺎ َﺀ ‪ ) :‬ﹶﺃ َﺣ ُﺪﻫَﺎ ( ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ‪َ .‬ﻭ ) ﺍﻟﺜﱠﺎﻧﹺﻲ ( ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ َﺗ ْﻮَﺑ ٍﺔ ‪ .‬ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻗ ْﺪ َﻳ ْﻐ ِﻔﺮُ ﹶﻟﻪُ‬ ‫ﺤﺔﹸ ﺍ ﹾﻟﻤُ ﹶﻜﻔﱢ َﺮﺓﹸ ‪ :‬ﹶﺃﻣﱠﺎ‬ ‫ﺖ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹶﻓﻬُ َﻮ ﺍﹾﻟ ﹶﻜﻤَﺎ ﹸﻝ ‪ ) .‬ﺍﻟﺜﱠﺎِﻟﺚﹸ ( ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺍﻟﺼﱠﺎِﻟ َ‬ ‫ﺐ ﻓﹶﺈﹺﺫﹶﺍ ﺍ ْﺟَﺘ َﻤ َﻌ ْ‬ ‫ﺇﺟَﺎَﺑ ﹰﺔ ِﻟ ُﺪﻋَﺎِﺋ ِﻪ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳُﺘ ْ‬ ‫ﺾ‬ ‫ﺤ ﺞﱢ ﹶﺃ ْﻭ ﺗَﺎ ﹺﺭﻙُ َﺑ ْﻌ ﹺ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﺤﻈﹸﻮﺭَﺍ ِ‬ ‫ﺾ َﻣ ْ‬ ‫ﺕ ﺍ ﹾﻟﻤُ ﹶﻘﺪﱠ َﺭﺓﹸ " ﹶﻛﻤَﺎ ﻳُ ﹶﻜﻔﱢﺮُ ﺍ ﹾﻟﻤُ ﺠَﺎ ِﻣﻊُ ﻓِﻲ َﺭَﻣﻀَﺎ ﹶﻥ ﻭَﺍ ﹾﻟ ُﻤﻈﹶﺎ ِﻫﺮُ ﻭَﺍ ﹾﻟﻤُ ْﺮَﺗ ِﻜﺐُ ِﻟَﺒ ْﻌ ﹺ‬ ‫" ﺍ ﹾﻟ ﹶﻜﻔﱠﺎ َﺭﺍ ُ‬ ‫ﺻﻴَﺎ ﹴﻡ ‪َ .‬ﻭﹶﺃﻣﱠﺎ " ﺍ ﹾﻟ ﹶﻜﻔﱠﺎﺭَﺍﺕُ‬ ‫ﺻ َﺪﹶﻗ ٍﺔ َﻭ ِ‬ ‫ﻱ َﻭ ِﻋ ْﺘ ﹴﻖ َﻭ َ‬ ‫ﺱ " َﻫ ْﺪ ﹴ‬ ‫ﺕ ﺍﻟﹾﻤُ ﹶﻘﺪﱠ َﺭ ِﺓ َﻭ ِﻫ َﻲ " ﹶﺃﺭَْﺑ َﻌﺔﹸ ﹶﺃ ْﺟﻨَﺎ ﹴ‬ ‫ﻭَﺍ ﹺﺟﺒَﺎِﺗ ِﻪ ﹶﺃ ْﻭ ﻗﹶﺎِﺗﻞﹸ ﺍﻟﺼﱠْﻴ ِﺪ ﺑﹺﺎ ﹾﻟ ﹶﻜﻔﱠﺎﺭَﺍ ِ‬ ‫ﺍ ﹾﻟﻤُ ﹾﻄﹶﻠ ﹶﻘﺔﹸ " ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺣُ ﹶﺬ ْﻳ ﹶﻔﺔﹸ ِﻟﻌُ َﻤ ﹺﺮ ‪ِ :‬ﻓ ْﺘَﻨﺔﹸ ﺍﻟﺮﱠﺟُ ﹺﻞ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ َﻭﻣَﺎِﻟ ِﻪ َﻭ َﻭﹶﻟ ِﺪ ِﻩ ؛ ﻳُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻭَﺍﻟﺼﱢﻴَﺎ ُﻡ ﻭَﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ‬ ‫ﺲ‬ ‫ﺨ ْﻤ ﹺ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﲑ ﺑﹺﺎﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﺡ ﻓِﻲ ﺍﻟﺘﱠ ﹾﻜ ِﻔ ﹺ‬ ‫ﻚ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹸﻥ ﻭَﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ ﺍﻟﺼﱢ ﺤَﺎ ُ‬ ‫ﻑ ﻭَﺍﻟﻨﱠﻬْﻲُ َﻋ ْﻦ ﺍ ﹾﻟﻤُْﻨ ﹶﻜ ﹺﺮ ‪َ .‬ﻭﹶﻗ ْﺪ َﺩﻝﱠ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬ ‫ﺤ ﺞﱢ َﻭﺳَﺎﺋِﺮ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﺍﻟﱠﺘِﻲ ُﻳﻘﹶﺎ ﹸﻝ ﻓِﻴﻬَﺎ ‪َ :‬ﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﻛﹶﺬﹶﺍ َﻭ َﻋ ِﻤ ﹶﻞ ﻛﹶﺬﹶﺍ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﹶﺃ ْﻭ ﹸﻏ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ‬ ‫ﻭَﺍﹾﻟ ﺠُ ْﻤ َﻌ ِﺔ ﻭَﺍﻟﺼﱢﻴَﺎ ﹺﻡ ﻭَﺍ ﹾﻟ َ‬ ‫ﻒ ﻓِﻲ ﹶﻓﻀَﺎِﺋ ﹺﻞ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ‪.‬‬ ‫ﲑ ﹲﺓ ِﻟ َﻤ ْﻦ َﺗﹶﻠﻘﱠﺎﻫَﺎ ِﻣ ْﻦ ﺍﻟﺴﱡَﻨ ﹺﻦ ُﺧﺼُﻮ ﺻًﺎ ﻣَﺎ ﺻُﻨﱢ َ‬ ‫ﹶﺫ ْﻧﹺﺒ ِﻪ َﻭ ِﻫ َﻲ ﹶﻛِﺜ َ‬ ‫‪.‬‬ ‫ﻀ ﹴﻮ ِﻣ ْﻨ ُﻪ ﻋُﻀْﻮًﺍ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﺣﺘﱠﻰ ﻳُ ْﻌِﺘ َﻖ ﹶﻓ ْﺮ َﺟﻪُ ﹺﺑﹶﻔ ْﺮ ﹺﺟِﻪ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪َ » :‬ﻣ ْﻦ ﹶﺃ ْﻋَﺘ َﻖ َﺭﹶﻗَﺒ ﹰﺔ ﻣُﺆْ ِﻣَﻨ ﹰﺔ ﹶﺃ ْﻋَﺘ َﻖ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜﻞﱢ ﻋُ ْ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﺡ )‪.(٢‬‬ ‫«)‪َ .(١‬ﻭ َﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ َﻭﹶﺃ ْﻣﺜﹶﺎﹸﻟﻬَﺎ ﻓِﻲ ﺍﻟﺼﱢ ﺤَﺎ ﹺ‬ ‫ﺨﻄِﻴﹶﺌ ﹶﺔ ﹶﻛﻤَﺎ ُﻳ ﹾﻄ ِﻔﺊﹸ ﺍ ﹾﻟﻤَﺎ ُﺀ ﺍﻟﻨﱠﺎ َﺭ ‪،‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪ » :‬ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻧُﻮﺭٌ ‪ ،‬ﻭَﺍﻟﺼﱢﻴَﺎ ُﻡ ﺟُﻨﱠﺔﹲ ‪ ،‬ﻭَﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﺗُ ﹾﻄ ِﻔﺊﹸ ﺍ ﹾﻟ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﺐ « )‪.(٣‬‬ ‫ﺤ ﹶﻄ َ‬ ‫ﺕ ﹶﻛﻤَﺎ َﺗ ﹾﺄﻛﹸﻞﹸ ﺍﻟﻨﱠﺎ ُﺭ ﺍﹾﻟ َ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺴﺪُ َﻳ ﹾﺄﻛﹸﻞﹸ ﺍﹾﻟ َ‬ ‫ﺤَ‬ ‫ﻭَﺍﹾﻟ َ‬ ‫)) ﻫﻞ ﺍﳊﺴﻨﺎﺕ ﺗﻜﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ؟((‬ ‫ﻂ)‪(٤‬‬ ‫ﺕ ﺇﻧﱠﻤَﺎ ﺗُ ﹶﻜﻔﱢﺮُ ﺍﻟﺼﱠﻐَﺎِﺋ َﺮ ﹶﻓ ﹶﻘ ﹾ‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫َﻭ ُﺳﺆَﺍﹸﻟ ُﻬ ْﻢ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﹶﺃ ﹾﻥ ﻳَﻘﹸﻮﻟﹸﻮﺍ ﺍﹾﻟ َ‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٣٨٧٠‬‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪(٢٨٨‬‬ ‫ﺠﻨﱠﺔ ‪.‬‬ ‫ﺤﺼُﻞ ﹺﺑ ِﻪ ﺍﻟﹾﻌِﺘْﻖ ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺭ َﻭﺩُﺧُﻮﻝ ﺍ ﹾﻟ َ‬ ‫ﺤﺪِﻳﺚ َﺑﻴَﺎﻥ ﹶﻓﻀْﻞ ﺍﻟﹾﻌِﺘْﻖ َﻭﹶﺃﻧﱠﻪُ ِﻣ ْﻦ ﹶﺃ ﹾﻓﻀَﻞ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎﻝ َﻭ ِﻣﻤﱠﺎ َﻳ ْ‬ ‫ﻓِﻲ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َ‬ ‫ﺼﻲّ َﻭ ﹶﻏﻴْﺮﻩ ﹶﺃ ْﻳﻀًﺎ ﺍ ﹾﻟﹶﻔﻀْﻞ‬ ‫ﺨِ‬ ‫ﺤﺒَﺎﺏ ﻋِﺘْﻖ ﻛﹶﺎﻣِﻞ ﺍﹾﻟﹶﺄ ْﻋﻀَﺎﺀ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮﻥ ﺧَﺼِﻴ‪‬ﺎ َﻭﻟﹶﺎ ﻓﹶﺎﻗِﺪ ﹶﻏﻴْﺮﻩ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﻋﻀَﺎﺀ َﻭﻓِﻲ ﺍﹾﻟ َ‬ ‫َﻭﻓِﻴ ِﻪ ِﺍ ْﺳِﺘ ْ‬ ‫ﺍ ﹾﻟ َﻌﻈِﻴﻢ ﹶﻟ ِﻜ ْﻦ ﺍ ﹾﻟﻜﹶﺎﻣِﻞ ﹶﺃ ْﻭﻟﹶﻰ َﻭﹶﺃ ﹾﻓﻀَﻠﻪ ﹶﺃ ْﻋﻠﹶﺎ ُﻩ ﺛﹶﻤَﻨًﺎ َﻭﹶﺃ ْﻧﻔﹶﺴﻪ ﹶﻛﻤَﺎ َﺳَﺒ َﻖ َﺑﻴَﺎﻧﻪ ﻓِﻲ ﹶﺃﻭﱠﻝ ﺍ ﹾﻟ ِﻜﺘَﺎﺏ ﻓِﻲ ِﻛَﺘﺎﺏ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ ﻓِﻲ َﺣﺪِﻳﺚ "‬ ‫ﺠﻌْﺪ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﺃﹸﻣَﺎﻣَﺔ‬ ‫ﹶﺃﻱّ ﺍﻟﺮﱢﻗﹶﺎﺏ ﹶﺃﹾﻓﻀَﻞ ؟ " ‪َ .‬ﻭﹶﻗ ْﺪ َﺭﻭَﻯ ﺃﹶﺑُﻮ ﺩَﺍﻭُ َﺩ ﻭَﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱّ ﻭَﺍﻟﻨﱠﺴَﺎِﺋﻲّ َﻭ ﹶﻏﻴْﺮﻫ ْﻢ َﻋ ْﻦ ﺳَﺎﻟِﻢ ﺑْﻦ ﹶﺃﺑﹺﻲ ﺍﹾﻟ َ‬ ‫ﺴِﻠﻤًﺎ‬ ‫ﺴﻠِﻢ ﹶﺃ ْﻋَﺘ َﻖ ِﺍ ْﻣ َﺮﹰﺃ ُﻣ ْ‬ ‫ﺉ ﻣُ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ " :‬ﹶﺃﻳّﻤَﺎ ِﺍ ْﻣ ﹺﺮ ﹴ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠﻪ َﻋ ْﻨ ُﻬ ْﻢ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫َﻭ ﹶﻏﻴْﺮﻩ ِﻣ ْﻦ ﺍﻟﺼﱠ ﺤَﺎﺑَﺔ َﺭ ِ‬ ‫ﺴِﻠ َﻤَﺘ ْﻴ ﹺﻦ ﻛﹶﺎﻧَﺘَﺎ ﻓِﻜﹶﺎﻛﻪ ِﻣ ْﻦ‬ ‫ﺴﻠِﻢ ﹶﺃ ْﻋَﺘ َﻖ ِﺍ ْﻣ َﺮﹶﺃَﺗ ْﻴ ﹺﻦ ﻣُ ْ‬ ‫ﺉ ﻣُ ْ‬ ‫ﺠﺰﹺﻱ ﹸﻛﻞﹼ ﻋُﻀْﻮ ﻣِﻨْﻬَﺎ ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ َﻭﹶﺃﻳّﻤَﺎ ِﺍ ْﻣ ﹺﺮ ﹴ‬ ‫ﻛﹶﺎ ﹶﻥ ﻓِﻜﹶﺎﻛﻪ ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺭ َﻳ ْ‬ ‫ﺠﺰﹺﻱ ﹸﻛﻞﹼ‬ ‫ﺖ ِﻓﻜﹶﺎﻛﻬَﺎ ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺭ َﻳ ْ‬ ‫ﺴِﻠﻤَﺔ ﻛﹶﺎَﻧ ْ‬ ‫ﺖ ِﺍ ْﻣ َﺮﺃﹶﺓ ﻣُ ْ‬ ‫ﺴِﻠﻤَﺔ ﹶﺃ ْﻋَﺘ ﹶﻘ ْ‬ ‫ﺠﺰﹺﻱ ﹸﻛﻞﹼ ﻋُﻀْﻮ ﻣِﻨْﻬُﻤَﺎ ُﻋﻀْﻮًﺍ ِﻣ ْﻨﻪُ ﻭَﺃﹶﻳّﻤَﺎ ِﺍ ْﻣ َﺮﺃﹶﺓ ﻣُ ْ‬ ‫ﺍﻟﻨﱠﺎﺭ َﻳ ْ‬ ‫ﺻ ﺤِﻴﺢ ﻗﹶﺎ ﹶﻝ ﻫُ َﻮ َﻭ ﹶﻏﻴْﺮﻩ ‪.‬‬ ‫ﻋُﻀْﻮ ِﻣ ْﻨﻪُ ﻋُﻀْﻮًﺍ ﻣِﻨْﻬَﺎ " ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﺘﱢ ْﺮِﻣ ِﺬﻱّ ﻫَﺬﹶﺍ َﺣﺪِﻳﺚ ﺣَﺴَﻦ َ‬ ‫ﻒ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ﹶﺃﻳّﻤَﺎ ﹶﺃﹾﻓﻀَﻞ‬ ‫ﺤﺪِﻳﺚ َﺩﻟِﻴﻞ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﻋِﺘْﻖ ﺍ ﹾﻟ َﻌﺒْﺪ ﹶﺃ ﹾﻓﻀَﻞ ِﻣ ْﻦ ﻋِﺘْﻖ ﺍ ﹾﻟﹶﺄﻣَﺔ ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ِﻋﻴَﺎﺽ ‪ :‬ﻭَﺍ ْﺧَﺘﹶﻠ َ‬ ‫ﻭَﻫَﺬﹶﺍ ﺍﹾﻟ َ‬

‫ﺖ ﻛﹶﺎ ﹶﻥ َﻭﻟﹶﺪﻫَﺎ ﺣُﺮ‪‬ﺍ َﺳﻮَﺍﺀ ﺗَﺰَﻭﱠﺟَﻬَﺎ ُﺣﺮّ ﹶﺃ ْﻭ َﻋﺒْﺪ ‪.‬‬ ‫ﻋِﺘْﻖ ﺍ ﹾﻟﹺﺈﻧَﺎﺙ ﹶﺃ ْﻡ ﺍﻟ ﱡﺬﻛﹸﻮﺭ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ َﺑﻌْﻀﻬ ْﻢ ‪ :‬ﺍﹾﻟﹺﺈﻧَﺎﺙ ﹶﺃ ﹾﻓﻀَﻞ ﻟِﺄﹶﻧﱠﻬَﺎ ﺇﹺﺫﹶﺍ َﻋَﺘ ﹶﻘ ْ‬ ‫ﺤﺪِﻳﺚ َﻭِﻟﻤَﺎ ﻓِﻲ ﺍﻟﺬﱢﻛﹾﺮ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤﻌَﺎﻧﹺﻲ ﺍ ﹾﻟﻌَﺎﻣﱠﺔ ﺍ ﹾﻟ َﻤ ْﻨ ﹶﻔﻌَﺔ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺗُﻮﺟَﺪ ِﻓﻲ ﺍ ﹾﻟﹺﺈﻧَﺎﺙ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﺁ َﺧﺮُﻭ ﹶﻥ ‪ :‬ﻋِﺘْﻖ ﺍﻟ ﱡﺬﻛﹸﻮﺭ ﹶﺃﹾﻓﻀَﻞ ﻟِﻬَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﺨﺺّ ﺑﹺﺎﻟﺮﱢﺟَﺎ ﹺﻝ ﹺﺇﻣﱠﺎ ﺷَﺮْﻋًﺎ َﻭﹺﺇﻣﱠﺎ ﻋَﺎﺩَﺓ ‪َ ،‬ﻭِﻟﹶﺄﻥﱠ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﻣَﺎﺀ َﻣ ْﻦ ﻟﹶﺎ َﺗ ْﺮﻏﹶﺐ‬ ‫ﻚ ِﻣﻤﱠﺎ َﻳ ُ‬ ‫ﺠﻬَﺎﺩ َﻭ ﹶﻏﻴْﺮ ﹶﺫِﻟ َ‬ ‫ِﻣ ْﻦ ﺍﻟﺸﱠﻬَﺎﺩَﺓ ﻭَﺍ ﹾﻟ ﹶﻘﻀَﺎﺀ ﻭَﺍﹾﻟ ﹺ‬ ‫ﻑ ﺍ ﹾﻟ َﻌﺒﹺﻴﺪ ‪ .‬ﻭَﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﻫُ َﻮ ﺍﻟﺼﱠ ﺤِﻴﺢ ‪.‬‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﻓِﻲ ﺍﻟﹾﻌِﺘْﻖ َﻭَﺗﻀِﻴﻊ ﹺﺑ ِﻪ ﹺﺑ ِ‬ ‫َﻭﹶﺃﻣﱠﺎ ﺍﻟﺘﱠ ﹾﻘﻴﹺﻴﺪ ﺑﹺﺎﻟﺮﱠﹶﻗَﺒ ِﺔ ﺑﹺﻜﹶﻮْﻧﹺﻬَﺎ ُﻣ ْﺆ ِﻣﻨَﺔ ﹶﻓَﻴﺪُﻝﹼ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍ ﹾﻟﹶﻔﻀْﻞ ﺍﹾﻟ ﺨَﺎﺹّ ﹺﺇﻧﱠﻤَﺎ ﻫُ َﻮ ﻓِﻲ ﻋِﺘْﻖ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺔ ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﹶﻏﻴْﺮ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺔ‬ ‫ﺸَﺘﺮَﻁ ﻓِﻲ ﻋِﺘْﻖ ﹶﻛﻔﱠﺎﺭَﺓ ﺍ ﹾﻟﹶﻘﺘْﻞ ﻛﹶﻮْﻬﻧﹶﺎ‬ ‫ﹶﻓﻔِﻴ ِﻪ ﹶﺃ ْﻳﻀًﺎ ﹶﻓﻀْﻞ ﹺﺑﻠﹶﺎ ِﺧﻠﹶﺎﻑ َﻭﹶﻟ ِﻜ ْﻦ ﺩُﻭﻥ ﹶﻓﻀْﻞ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺔ ‪ ،‬ﻭَﻟِﻬَﺬﹶﺍ ﹶﺃ ْﺟ َﻤﻌُﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ُﻳ ْ‬ ‫ﺻ ﺤَﺎﺑﻪ‬ ‫ُﻣ ْﺆ ِﻣﻨَﺔ ‪َ ،‬ﻭ َﺣﻜﹶﻰ ﺍ ﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴَﺎﺽ َﻋ ْﻦ ﻣَﺎﻟِﻚ ‪ :‬ﹶﺃﻥﱠ ﺍﹾﻟﹶﺄ ْﻋﻠﹶﻰ ﺛﹶﻤَﻨًﺎ ﹶﺃ ﹾﻓﻀَﻞ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎﻓِﺮًﺍ ‪َ .‬ﻭﺧَﺎﹶﻟ ﹶﻔﻪُ ﹶﻏﻴْﺮ ﻭَﺍﺣِﺪ ِﻣ ْﻦ ﹶﺃ ْ‬ ‫ﺻ ﺢّ ‪.‬‬ ‫َﻭ ﹶﻏﻴْﺮﻫ ْﻢ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭَﻫَﺬﹶﺍ ﹶﺃ َ‬ ‫)‪ - (٢‬ﻗﻠﺖ ‪:‬‬ ‫ﺇﻥ ﻛﺎﻥ ﻳﻌﲏ ﺑﺎﻟﺼﺤﺎﺡ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺎﺋﻊ ﻋﻨﺪ ﺍﻻﻃﻼﻕ‪ ،‬ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﲏ ﻬﺑﺎ‬ ‫ﺍﻟﺼﺤﻴﺤﲔ ‪ ،‬ﻓﺒﻌﻀﻬﺎ ﻟﻴﺲ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪،‬ﻛﻤﺎ ﻣﺮ ﰲ ﲣﺮﳚﻬﺎ‬ ‫)‪ - (٣‬ﺷُ َﻌﺐُ ﺍﹾﻟﹺﺈﳝَﺎ ِﻥ ِﻟ ﹾﻠَﺒ ْﻴ َﻬ ِﻘﻲﱢ ﺑﺮﻗﻢ)‪ ( ٦٣٣٥‬ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ‬ ‫)‪ - (٤‬ﻭﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ ،‬ﺍﻹﺻﺪﺍﺭ ‪) - ٢‬ﺝ ‪ / ٩‬ﺹ ‪(٢٣٢‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺑﺰﻳﺰﺓ‪ :‬ﻫﻨﺎ ﺇﺷﻜﺎﻝ ﺻﻌﺐ ﻭﻫﻮ ﺃﻥ ﺍﻟﺼﻐﺎﺋﺮ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ﻣﻜﻔﺮﺓ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﻜﻔﺮﻩ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ؟ ﻭﺃﺟﺎﺏ ﺍﻟﺒﻠﻘﻴﲏ ﺑﺄﻥ ﻣﻌﲎ }ﺇﻥ ﲡﺘﻨﺒﻮﺍ { ﺍﳌﻮﺍﻓﺎﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﻦ ﺍﻹﳝﺎﻥ ﺃﻭ ﺍﻟﺘﻜﻠﻴﻒ ﺇﱃ ﺍﳌﻮﺕ ﻭﺍﻟﺬﻱ‬ ‫ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺗﻜﻔﺮ ﻣﺎ ﺑﻴﻨﻬﺎ ﺃﻱ ﰲ ﻳﻮﻣﻬﺎ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻓﺎﻟﺴﺆﺍﻝ ﻏﲑ ﻭﺍﺭﺩ‬ ‫ﻭﺑﻔﺮﺽ ﻭﺭﻭﺩﻩ ﻓﺎﻟﺘﺨﻠﺺ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳﺘﻢ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺇﻻ ﺑﻔﻌﻞ ﺍﳋﻤﺲ ﻓﻤﻦ ﱂ ﻳﻔﻌﻠﻬﺎ ﱂ ﳚﺘﻨﺐ ﻷﻥ ﺗﺮﻛﻬﺎ ﻣﻦ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻓﻴﺘﻮﻗﻒ ﺍﻟﺘﻜﻔﲑ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﻭﺃﺣﻮﺍﻝ ﺍﳌﻜﻠﻒ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﻳﺼﺪﺭ ﻣﻨﻪ ﻣﻦ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﲬﺴﺔ‪ :‬ﺃﺣﺪﻫﺎ ﺃﻥ ﻻ‬ ‫ﻳﺼﺪﺭ ﻣﻨﻪ ﺷﻲﺀ ﻓﻬﺬﺍ ﺗﺮﻓﻊ ﺩﺭﺟﺎﺗﻪ‪ .‬ﺍﻟﺜﺎﻧﻴﺔ ﻳﺄﰐ ﺑﺼﻐﺎﺋﺮ ﺑﻼ ﺇﺻﺮﺍﺭ ﻓﻬﺬﺍ ﻳﻜﻔﺮ ﻋﻨﻪ ﺟﺰﻣﹰﺎ‪ .‬ﺍﻟﺜﺎﻟﺜﺔ ﻣﺜﻠﻪ ﻟﻜﻦ ﻣﻊ‬ ‫ﺍﻹﺻﺮﺍﺭ ﻓﻼ ﻳﻜﻔﺮ ﻷﻥ ﺍﻹﺻﺮﺍﺭ ﻛﺒﲑﺓ‪ .‬ﺍﻟﺮﺍﺑﻌﺔ ﻳﺄﰐ ﺑﻜﺒﲑﺓ ﻭﺍﺣﺪﺓ ﻭﺻﻐﺎﺋﺮ‪ .‬ﺍﳋﺎﻣﺴﺔ ﻳﺄﰐ ﺑﻜﺒﺎﺋﺮ ﻭﺻﻐﺎﺋﺮ ﻭﻓﻴﻪ ﻧﻈﺮ‬ ‫ﻼ ﺇﺫ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﺇﺫﺍ ﱂ ﻳﺘﻌﲔ ﺟﻬﺘﻪ ﻻ ﻳﻌﻤﻞ ﺑﻪ‪.‬‬ ‫ﳛﺘﻤﻞ ﺇﺫﺍ ﱂ ﳚﺘﻨﺐ ﺃﻥ ﺗﻜﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻓﻘﻂ ﻭﺍﻷﺭﺟﺢ ﻻ ﺗﻜﻔﺮ ﺃﺻ ﹰ‬ ‫ﻭﰲ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ‪) -‬ﺝ ‪ / ١٩‬ﺹ ‪( ٤٠‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﻼﺑﺪﱠ ﳍﺎ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ؛ ﻷﻥﱠ ﺍﷲ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻟﺘﻮﺑﺔ ‪ ،‬ﻭﺟﻌﻞ ﻣﻦ ﱂ ﻳﺘﺐ ﻇﺎﳌﺎﹰ‪ ،‬ﻭﺍﺗﻔﻘﺖ ﺍﻷﻣﺔﹸ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺘﻮﺑﺔ‬ ‫ﻓﺮﺽ ‪ ،‬ﻭﺍﻟﻔﺮﺍﺋﺾُ ﻻ ﺗُﺆﺩﻯ ﺇﻻ ﺑﻨﻴ ٍﺔ ﻭﻗﺼ ٍﺪ ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻜﺒﺎﺋﺮُ ﺗﻘﻊ ﻣﻜﻔﺮ ﹰﺓ ﺑﺎﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ ‪ ،‬ﻭﺃﺩﺍﺀ ﺑﻘﻴﺔ ﺃﺭﻛﺎﻥ‬ ‫ﺞ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻃﻞﹲ ﺑﺎﻹﲨﺎﻉ ‪.‬‬ ‫ﺤَﺘ ْ‬ ‫ﺍﻹﺳﻼﻡ ‪ ،‬ﱂ ُﻳ ْ‬ ‫ﻭﺃﻳﻀﺎ ﻓﻠﻮ ﹸﻛﻔﱢﺮَﺕ ﺍﻟﻜﺒﺎﺋ ُﺮ ﺑﻔﻌﻞ ﺍﻟﻔﺮﺍﺋﺾ ﱂ ﻳﺒﻖ ﻷﺣ ٍﺪ ﺫﻧﺐٌ ﻳﺪﺧﻞ ﺑﻪ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﺃﺗﻰ ﺑﺎﻟﻔﺮﺍﺋﺾ ‪ ،‬ﻭﻫﺬﺍ ﻳﺸﺒﻪ ﻗﻮ ﹶﻝ‬ ‫ﺍﳌﺮﺟﺌﺔ ﻭﻫﻮ ﺑﺎﻃﻞ ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪﱢ ﰲ ﻛﺘﺎﺑﻪ " ﺍﻟﺘﻤﻬﻴﺪ " ﻭﺣﻜﻰ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻭﺍﺳﺘﺪﻝﱠ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺑﺄﺣﺎﺩﻳﺚ ‪:‬‬ ‫ﺲ ‪ ،‬ﻭﺍﳉﻤ َﻌﺔﹸ ﺇﱃ ﺍﳉﹸﻤُ َﻌ ِﺔ ‪ ،‬ﻭﺭﻣﻀﺎ ﹸﻥ ﺇﱃ ﺭﻣﻀﺎﻥ‬ ‫ﺕ ﺍﳋﻤ ُ‬ ‫ﻣﻨﻬﺎ ‪ :‬ﻗﻮ ﹸﻝ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) : -‬ﺍﻟﺼﱠﻠﻮﺍ ُ‬ ‫ﻣُﻜﻔﱢﺮﺍﺕٌ ﳌﺎ ﺑَﻴﻨَﻬُﻦﱠ ﻣﺎ ﺍﺟُﺘﻨﹺﺒﺖ ﺍﻟﻜﺒﺎﺋ ُﺮ (( ﻭﻫﻮ ﳐﺮﱠﺝ ﰲ " ﺍﻟﺼﺤﻴﺤﲔ " ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ‬ ‫ﺍﻟﻜﺒﺎﺋ َﺮ ﻻ ﺗﻜﻔﺮﻫﺎ ﻫﺬﻩ ﺍﻟﻔﺮﺍﺋﺾُ ‪.‬‬ ‫ﻭﻗﺪ ﺣﻜﻰ ﺍﺑ ُﻦ ﻋﻄﻴﺔ ﰲ " ﺗﻔﺴﲑﻩ " ﰲ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻟﲔ ‪ :‬ﺃﺣﺪُﳘﺎ‬

‫ ﻭﺣﻜﺎﻩ ﻋﻦ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﱡﻨﺔ ‪ : -‬ﺃﻥﱠ ﺍﺟﺘﻨﺎﺏَ ﺍﻟﻜﺒﺎﺋﺮ ﺷﺮﻁ ﻟﺘﻜﻔﲑ ﻫﺬﻩ ﺍﻟﻔﺮﺍﺋﺾ ﻟﻠﺼﻐﺎﺋﺮ ‪ ،‬ﻓﺈ ﹾﻥ ﱂ ﺗُﺠﺘﻨﺐ ‪ ،‬ﱂ‬‫ﺗُﻜﻔﺮ ﻫﺬﻩ ﺍﻟﻔﺮﺍﺋﺾ ﺷﻴﺌﺎﹰ ﺑﺎﻟﻜﻠﻴﺔ ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﱠﻬﺎ ﺗُﻜﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻣﻄﻠﻘﹰﺎ ‪ ،‬ﻭﻻ ﺗُﻜﻔﺮ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺇ ﹾﻥ ﻭﺟﺪﺕ ‪ ،‬ﻟﻜﻦ ﺑﺸﺮﻁ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻭﻋﺪ ﹺﻡ‬ ‫ﺢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪ ،‬ﻭﺣﻜﺎﻩ ﻋﻦ ﺍﳊﺬﺍﻕ‪.‬‬ ‫ﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺭﺟﱠ َ‬ ‫ﻭﻗﻮﻟﻪ ‪ :‬ﺑﺸﺮﻁ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻭﻋﺪ ﹺﻡ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ‪ ،‬ﻣﺮﺍﺩُﻩ ﺃﻧﱠﻪ ﺇﺫﺍ ﺃﺻﺮﱠ‬ ‫ﻋﻠﻴﻬﺎ ‪ ،‬ﺻﺎﺭﺕ ﻛﺒﲑ ﹰﺓ ‪ ،‬ﻓﻠﻢ ﺗﻜﻔﺮﻫﺎ ﺍﻷﻋﻤﺎ ﹸﻝ ‪ .‬ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻷﻭﱠ ﹸﻝ ﺍﻟﺬﻱ ﺣﻜﺎﻩ ﻏﺮﻳﺐ ‪ ،‬ﻣﻊ ﺃﻧﱠﻪ ﻗﺪ ﺣُ ِﻜ َﻲ ﻋﻦ ﺃﰊ ﺑﻜﺮ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﺜﻠﹸﻪ ‪.‬‬ ‫ﻀﺮُﻩ ﺻﻼﺓﹲ‬ ‫ﻭﰲ " ﺻﺤﻴﺢ ﻣﺴﻠﻢ " ﻋﻦ ﻋﺜﻤﺎﻥ ‪ ،‬ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ )) :‬ﻣَﺎ ﻣِﻦ ﺍﻣﺮﺉ ﻣﺴﻠ ﹴﻢ ﲢ ُ‬ ‫ﺕ ﻛﺒﲑ ﹰﺓ ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺴﻦُ ﻭﺿﻮﺀﻫﺎ ﻭﺧُﺸﻮﻋَﻬﺎ ﻭﺭُﻛﻮﻋﻬﺎ ﺇﻻ ﻛﺎﻧﺖ ﻛﻔﺎﺭ ﹰﺓ ﳌﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻣﺎ ﱂ ﻳُ ْﺆ ِ‬ ‫ﻣﻜﺘﻮﺑﺔ ‪ ،‬ﻓﻴُﺤ ِ‬ ‫ﺍﻟﺪﻫﺮ ﻛﹸﻠﱠﻪ (( ‪.‬‬ ‫ﻭﰲ " ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ " ﻋﻦ ﺳﻠﻤﺎﻥ ‪ ،‬ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ )) :‬ﻻ ﻳﺘﻄﻬﱠ ُﺮ ﺍﻟﺮﺟ ﹸﻞ ‪-‬ﻳﻌﲏ‪ :‬ﻳﻮﻡ‬ ‫ﺖ ﺣﱴ ﻳﻘﻀ َﻲ ﺍﻹﻣﺎ ُﻡ ﺻﻼﺗﻪ ‪ ،‬ﺇﻻ ﻛﺎﻥ ﻛﻔﱠﺎﺭﺓ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳉﻤﻌﺔ‬ ‫ﺼ َ‬ ‫ﺍﳉﻤﻌﺔ ‪ -‬ﻓﻴﺤﺴﻦ ﻃﻬﻮﺭﻩ‪ ،‬ﰒ ﻳﺄﰐ ﺍﳉﻤﻌﺔ ﹶﻓﻴُﻨْ ِ‬ ‫ﺍﳌﻘﺒﻠﺔ ﻣﺎ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﺍﳌﻘﺘﻠﺔ (( ‪.‬‬ ‫ﻭﺧﺮﱠﺝ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻭﺍﺑ ُﻦ ﺣﺒﺎﻥ ‪ ،‬ﻭﺍﳊﺎﻛ ُﻢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴ ٍﺪ ﻭﺃﰊ ﻫُﺮﻳﺮﺓ ‪ ،‬ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ‬ ‫ﺕ ﺍﳋﻤﺲ ‪،‬ﻭﻳﺼﻮ ُﻡ ﺭﻣﻀﺎﻥ ‪ ،‬ﻭﻳُﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﻭﳚﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ‬ ‫‪ )) :‬ﻭﺍﻟﱠﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻣﺎ ِﻣ ْﻦ ﻋﺒ ٍﺪ ﻳُﺼﻠﱢﻲ ﺍﻟﺼﻠﻮﺍ ِ‬ ‫ﺖ ﻟﻪ ﺃﺑﻮﺍﺏُ ﺍﳉﻨﱠﺔ ‪ ،‬ﰒ ﻗﻴﻞ ﻟﻪ ‪ :‬ﺍﺩﺧﻞ ﺑﺴﻼﻡ (( ‪ .‬ﻭﺧﺮﱠﺝ ﺍﻹﻣﺎ ُﻡ ﺃﲪﺪ ﻭﺍﻟﻨﱠﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ‬ ‫ﺤ ْ‬ ‫ﺍﻟﺴﺒ َﻊ ‪ ،‬ﺇﻻ ﻓﹸِﺘ َ‬ ‫ﺃﻳﻮﺏ ‪ ،‬ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻣﻌﻨﺎﻩ ﺃﻳﻀﹰﺎ ‪ .‬ﻭﺧﺮﱠﺝ ﺍﳊﺎﻛﻢ ﻣﻌﻨﺎﻩ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‬ ‫‪ ،‬ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪. -‬‬ ‫ﻭﻳُﺮﻭﻯ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﹰﺎ ‪ )) :‬ﻳﻘﻮ ﹸﻝ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ : -‬ﺍﺑ َﻦ ﺁﺩ َﻡ ﺍﺫﻛﹸﺮﱐ ﻣﻦ ﺃﻭﱠ ﹺﻝ ﺍﻟﻨﻬﺎﺭ ﺳﺎﻋ ﹰﺔ ﻭﻣﻦ ﺁﺧ ﹺﺮ‬ ‫ﲔ ﺫﻟﻚ ‪ ،‬ﺇﻻ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﺃﻭ ﺗﺘﻮﺏ ﻣﻨﻬﺎ ((‪.‬‬ ‫ﺍﻟﻨﻬﺎﺭ ﺳﺎﻋ ﹰﺔ ‪ ،‬ﹶﺃ ﹾﻏﻔِﺮ ﻟﻚ ﻣﺎ َﺑ َ‬ ‫ﺕ ﺍﳋﻤﺲ ﻛﻔﱠﺎﺭﺍﺕٌ ﳌﺎ ﺑﻴﻨﻬﻦ ﻣﺎ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﺍﻟﺼﻠﻮﺍ ُ‬ ‫ﻭﻗﺎﻝ ﺳﻠﻤﺎﻥ ‪ :‬ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ‪ ،‬ﻓﺈﻧﱠﻬﻦﱠ ﻛﻔﱠﺎﺭﺍﺕ ﳍﺬﻩ ﺍﳉﺮﺍﺡ ﻣﺎ ﱂ ﺗُﺼﺐ ﺍﳌﻘﺘﻠﺔ‪.‬‬ ‫ﺖ‬ ‫ﻗﺎﻝ ﺍﺑ ُﻦ ﻋﻤﺮ ﻟﺮﺟﻞ ‪ :‬ﺃﲣﺎﻑ ﺍﻟﻨﺎ َﺭ ﺃ ﹾﻥ ﺗﺪﺧﻠﻬﺎ ‪ ،‬ﻭﲢﺐﱡ ﺍﳉﻨﱠ ﹶﺔ ﺃ ﹾﻥ ﺗﺪﺧﻠﻬﺎ ؟ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺑﺮﱠ ﺃﻣﱠﻚ ﻓﻮﺍﷲ ﹶﻟِﺌ ْﻦ ﺃﻟﻨ َ‬ ‫ﳍﺎ ﺍﻟﻜﻼﻡ ﻭﺃﻃﻌﻤﺘﻬﺎ ﺍﻟﻄﱠﻌﺎﻡ ‪ ،‬ﻟﺘﺪﺧﻠﻦ ﺍﳉﻨﱠﺔ ﻣﺎ ﺍﺟﺘﻨﺒﺖ ﺍﳌﻮﺟﺒﺎﺕ ‪ .‬ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ ‪ :‬ﺇﻧﱠﻤﺎ ﻭﻋﺪ ﺍﷲ ﺍﳌﻐﻔﺮ ﹶﺓ ﳌﻦ ﺍﺟﺘﻨﺐ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻭﺫﻛﺮ ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﻨﱠﱯﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ )) :‬ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻜﺒﺎﺋﺮَ ﻭﺳﺪﱢﺩﻭﺍ ﻭﺃﺑﺸﺮﻭﺍ ((‪.‬‬ ‫ﻭﺫﻫﺐ ﻗﻮﻡٌ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫﻢ ﺇﱃ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﻋﻤﺎ ﹶﻝ ﺗُﻜﻔﱢ ُﺮ ﺍﻟﻜﺒﺎﺋ َﺮ ‪ ،‬ﻭﻣﻨﻬﻢ ‪ :‬ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ‪ ،‬ﻭﺇﻳﱠﺎﻩ ﻋﲎ‬ ‫ﺐ ﺑﻨﻔﺴﻲ ﻋﻦ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ ،‬ﻟﻮﻻ ﻗﻮ ﹸﻝ‬ ‫ﺖ ﺃﺭﻏ ُ‬ ‫ﺍﺑ ُﻦ ﻋﺒﺪ ﺍﻟﱪّ ﰲ ﻛﺘﺎﺏ " ﺍﻟﺘﻤﻬﻴﺪ " ﺑﺎﻟﺮﺩﱢ ﻋﻠﻴﻪ ﻭﻗﺎﻝ ‪ :‬ﻗﺪ ﻛﻨ ُ‬ ‫ﺕ ﺩﻭ ﹶﻥ ﺍﻟﻨﺪﻡ‬ ‫ﺕ ‪ ،‬ﺍﺗﱢﻜﺎ ﹰﻻ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﺗﻜﻔﱢﺮُﻫﺎ ﺍﻟﺼﻠﻮﺍ ُ‬ ‫ﻚ ﰲ ﺍﳌﻮﺑﻘﺎ ِ‬ ‫ﺖ ﺃ ﹾﻥ ﻳﻐﺘﺮﱠ ﺑﻪ ﺟﺎﻫﻞﹲ ‪ ،‬ﻓﻴﻨﻬ ِﻤ َ‬ ‫ﺫﻟﻚ ﺍﻟﻘﺎﺋﻞ ‪ ،‬ﻭﺧﺸﻴ ُ‬ ‫ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﻮﺑﺔ ‪ ،‬ﻭﺍﷲ ﻧﺴﺄﻟﹸﻪ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖَ‪.‬‬ ‫ﺖ ‪ :‬ﻭﻗﺪ ﻭﻗﻊ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﰲ ﻛﻼﻡ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﳓﻮﻩ ‪ ،‬ﻭﻭﻗﻊ ﻣﺜﻠﹸﻪ ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﰲ ﻗﻴﺎﻡ‬ ‫ﻗﻠ ُ‬ ‫ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻳُﺮﺟﻰ ﳌﻦ ﻗﺎﻣﻬﺎ ﺃ ﹾﻥ ﻳﻐﻔﺮ ﻟﻪ ﲨﻴﻊ ﺫﻧﻮﺑﻪ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ ‪ .‬ﻓﺈ ﹾﻥ ﻛﺎﻥ ﻣﺮﺍﺩﻫﻢ ﺃﻥﱠ َﻣ ْﻦ ﺃﺗﻰ ﺑﻔﺮﺍﺋﺾ‬ ‫ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻣُﺼﺮﱞ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ﺗﻐﻔﺮ ﻟﻪ ﺍﻟﻜﺒﺎﺋﺮُ ﻗﻄﻌﹰﺎ ‪ ،‬ﻓﻬﺬﺍ ﺑﺎﻃﻞﹲ ﻗﻄﻌﹰﺎ ‪ ،‬ﻳُ ْﻌﹶﻠﻢُ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺍﻟﺪﱢﻳﻦ ﺑﻄﻼﻧﻪ ‪ ،‬ﻭﻗﺪ‬ ‫ﺳﺒﻖ ﻗﻮ ﹸﻝ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ )) : -‬ﻣ ْﻦ ﺃﺳﺎ َﺀ ﰲ ﺍﻹﺳﻼﻡ ﺃﹸ ِﺧ ﹶﺬ ﺑﺎﻷﻭﱠ ﹺﻝ ﻭﺍﻵﺧﺮ (( ﻳﻌﲏ ‪ :‬ﺑﻌﻤﻠﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‬

‫ﺝ ﺇﱃ ﺑﻴﺎ ٍﻥ ‪ ،‬ﻭﺇ ﹾﻥ ﺃﺭﺍ َﺩ ﻫﺬﺍ ﺍﻟﻘﺎﺋ ﹸﻞ ﺃﻥﱠ ﻣﻦ ﺗﺮﻙ ﺍﻹﺻﺮﺍ َﺭ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋ ﹺﺮ ‪ ،‬ﻭﺣﺎﻓﻆ‬ ‫ﻭﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻫﺬﺍ ﺃﻇﻬ ُﺮ ﻣﻦ ﺃ ﹾﻥ ﳛﺘﺎ َ‬ ‫ﻋﻠﻰ ﺍﻟﻔﺮﺍﺋﺾ ﻣﻦ ﻏﲑ ﺗﻮﺑﺔ ﻭﻻ ﻧﺪ ﹴﻡ ﻋﻠﻰ ﻣﺎ ﺳﻠﻒ ﻣﻨﻪ ‪ ،‬ﹸﻛﻔﱢﺮَﺕ ﺫﻧﻮﺑﻪ ﻛﻠﱡﻬﺎ ﺑﺬﻟﻚ ‪ ،‬ﻭﺍﺳﺘﺪﻝﱠ ﺑﻈﺎﻫﺮ ﻗﻮﻟﻪ‬ ‫ﻼ‬ ‫‪ } :‬ﹺﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ َﻭُﻧ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ ﻣُ ْﺪ َﺧ ﹰ‬ ‫ﹶﻛﺮﹺﳝﹰﺎ { ‪ .‬ﻭﻗﺎﻝ ‪ :‬ﺍﻟﺴﻴﺌﺎﺕ ﺗﺸﻤ ﹸﻞ ﺍﻟﻜﺒﺎﺋﺮَ ﻭﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻓﻜﻤﺎ ﺃﻥﱠ ﺍﻟﺼﻐﺎﺋ َﺮ ﺗُﻜﻔﱠ ُﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﻏﲑ ﻗﺼﺪ ﻭﻻ ﻧﻴﱠ ٍﺔ‬ ‫‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﻜﺒﺎﺋ ُﺮ ‪ ،‬ﻭﻗﺪ ﻳﺴﺘﺪ ﱡﻝ ﻟﺬﻟﻚ‬ ‫ﺑﺄﻥﱠ ﺍﷲ ﻭﻋﺪ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺘﻘﲔ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺑﺘﻜﻔﲑ ﺍﻟﺴﱠﻴﱢﺌﺎﺕ ‪ ،‬ﻭﻫﺬﺍ ﻣﺬﻛﻮﺭٌ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﻗﺪ ﺻﺎﺭ ﻫﺬﺍ‬ ‫ﺾ ‪ ،‬ﻭﺍﺟﺘﻨﺐَ‬ ‫ﻣﻦ ﺍﳌﺘﱠﻘﲔ ‪ ،‬ﻓﺈﻧﱠﻪ ﻓﻌﻞ ﺍﻟﻔﺮﺍﺋ َ‬ ‫ﺝ ﺇﱃ ﻧﻴﱠ ٍﺔ ﻭﻗﺼ ٍﺪ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﳝﻜﻦ ﺃ ﹾﻥ ﻳُﻘﺎﻝ ﰲ ﺍﳉﻤﻠﺔ ‪.‬‬ ‫ﺍﻟﻜﺒﺎﺋ َﺮ ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏُ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﳛﺘﺎ ُ‬ ‫ﻭﺍﻟﺼﱠﺤﻴﺢ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ‪ :‬ﺇﻥﱠ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﺗُﻜﻔﱠ ُﺮ ﺑﺪﻭﻥ ﺍﻟﺘﻮﺑﺔ ؛ ﻷﻥﱠ ﺍﻟﺘﻮﺑﺔ ﻓﺮﺽٌ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪-‬‬ ‫ﻚ ُﻫ ُﻢ ﺍﻟﻈﱠﺎﻟِﻤُﻮﻥﹶ { ‪ .‬ﻭﻗﺪ ﻓﺴﺮﺕ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻌﻤﺮ ﻭﻋﻠﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺘﻮﺑﺔ ﺑﺎﻟﻨﺪﻡ ‪ ،‬ﻭﻣﻨﻬﻢ‬ ‫ﺐ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ‬ ‫‪َ } :‬ﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳُﺘ ْ‬ ‫ﻣﻦ ﻓﺴﱠﺮﻫﺎ ﺑﺎﻟﻌﺰﻡ ﻋﻠﻰ ﺃ ﹾﻥ ﻻ ﻳﻌﻮﺩ ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﺫﻟﻚ ﻣﺮﻓﻮﻋﹰﺎ ﻣﻦ ﻭﺟﻪ ﻓﻴﻪ ﺿﻌﻒٌ‪ ،‬ﻟﻜﻦ ﻻ ﻳﻌﻠﻢ ﳐﺎﻟﻒٌ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﰲ ﻫﺬﺍ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻭ َﻣ ْﻦ ﺑﻌﺪﻫﻢ ‪ ،‬ﻛﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪ ،‬ﻭﺍﳊﺴﻦ ﻭﻏﲑﳘﺎ ﻭﺃﻣﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺜﲑﺓ ﺍﳌﺘﻀﻤﻨﺔ‬ ‫ﺠ َﻌ ﹾﻞ ﹶﻟ ﹸﻜ ْﻢ ﻓﹸ ْﺮﻗﹶﺎﻧﹰﺎ َﻭﻳُ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ‬ ‫ﷲ َﻳ ْ‬ ‫ﻣﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ ‪ ،‬ﻭﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻟﻠﻤﺘﻘﲔ ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇ ﹾﻥ ﺗَﺘﱠﻘﹸﻮﺍ ﺍ َ‬ ‫ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَﺤْﺘِﻬَﺎ‬ ‫ﺕ َﺗ ْ‬ ‫ﷲ َﻭَﻳ ْﻌ َﻤ ﹾﻞ ﺻَﺎﻟِﺤﹰﺎ ُﻳ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨﻪُ َﺳﻴﱢﺌﹶﺎِﺗ ِﻪ َﻭُﻳ ْﺪ ِﺧ ﹾﻠ ُﻪ َﺟﻨﱠﺎ ٍ‬ ‫َﻭَﻳ ْﻐ ِﻔ ْﺮ ﹶﻟ ﹸﻜ ْﻢ { ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭ َﻣ ْﻦ ُﻳ ْﺆ ِﻣ ْﻦ ﺑﹺﺎ ِ‬ ‫ﷲ ُﻳ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨﻪُ َﺳﻴﱢﺌﹶﺎِﺗ ِﻪ َﻭُﻳ ْﻌ ِﻈ ْﻢ ﹶﻟﻪُ ﹶﺃﺟْﺮﹰﺍ { ‪ ،‬ﻓﺈﻧﱠﻪ ﱂ ﻳُﺒﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺧﺼﺎﻝ ﺍﻟﺘﻘﻮﻯ ‪،‬‬ ‫ﺍ َﻷ ْﻧﻬَﺎ ُﺭ { ‪ ،‬ﻭﻗﻮﻟﻪ ‪َ } :‬ﻭ َﻣ ْﻦ َﻳﺘﱠ ﹺﻖ ﺍ َ‬ ‫ﲑ ﻣﺘّ ﹴﻖ ‪.‬‬ ‫ﻭﻻ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ‪ ،‬ﻭﻣﻦ ﲨﻠﺔ ﺫﻟﻚ ‪ :‬ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ‪ ،‬ﻓ َﻤ ْﻦ ﱂ ﻳﺘﺐ ‪ ،‬ﻓﻬﻮ ﻇﺎﱂ ‪ ،‬ﻏ ُ‬ ‫ﻭﻗﺪ ﺑﲔ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺧﺼﺎ ﹶﻝ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﻳﻐﻔﺮ ﻷﻫﻠﻬﺎ ﻭﻳﺪﺧﻠﻬﻢ ﺍﳉﻨﱠﺔ ‪ ،‬ﻓﺬﻛﺮ ﻣﻨﻬﺎ ﺍﻻﺳﺘﻐﻔﺎﺭ ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻣﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ ﺇﻻﱠ ﳌﻦ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ‪ ،‬ﻭ ﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫ﺍﻹﺻﺮﺍﺭ ‪ ،‬ﻓﻠﻢ ﻳﻀﻤﻦ ﺗﻜﻔ َ‬ ‫ﺚ ﻋُﺒَﺎﺩ ﹶﺓ ﺑ ﹺﻦ ﺍﻟﺼﺎﻣﺖ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻛﻨﱠﺎ‬ ‫ﻭﳑﺎ ﻳُﺴﺘﺪ ﱡﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﺗُ ﹶﻜﻔﱠﺮُ ﺑﺪﻭ ِﻥ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ‪ ،‬ﺃﻭ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻬﺎ ﺣﺪﻳ ﹸ‬ ‫ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻓﻘﺎﻝ ‪ )) :‬ﺑﺎﻳﻌﻮﱐ ﻋﻠﻰ ﺃ ﹾﻥ ﻻ ﺗُﺸﺮﻛﻮﺍ ﺑﺎﷲ ﺷﻴﺌﹰﺎ ‪ ،‬ﻭﻻ ﺗﺴﺮﻗﻮﺍ ‪ ،‬ﻭﻻﺗﺰﻧﻮﺍ‬ ‫ﺐ ﺑﻪ ‪ ،‬ﻓﻬﻮ ﻛﻔﱠﺎﺭَﺓﹲ ﻟﻪ‬ ‫(( ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻬﻢ ﺍﻵﻳﺔ )) ﻓﻤﻦ ﻭﰱ ﻣﻨﻜﻢ ‪ ،‬ﻓﺄﺟﺮﻩ ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻭﻣﻦ ﺃﺻﺎﺏ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎﹰ ‪ ،‬ﻓﻌُﻮِﻗ َ‬ ‫‪ ،‬ﻭﻣﻦ ﺃﺻﺎﺏ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ‪ ،‬ﻓﺴﺘﺮﻩ ﺍﷲ ﻋﻠﻴﻪ ‪ ،‬ﻓﻬﻮ ﺇﱃ ﺍﷲ ‪ ،‬ﺇ ﹾﻥ ﺷﺎﺀ ﻋﺬﱠﺑﻪ ‪ ،‬ﻭﺇ ﹾﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ (( ﺧﺮﱠﺟﺎﻩ ﰲ "‬ ‫ﺍﻟﺼﺤﻴﺤﲔ "‬ ‫‪ ،‬ﻭﰲ ﺭﻭﺍﻳ ٍﺔ ﳌﺴﻠﻢ ‪ )) :‬ﻣﻦ ﺃﺗﻰ ﻣﻨﻜﻢ ﺣﺪﹰﺍ ﻓﺄﻗﻴﻢ ﻋﻠﻴﻪ ﻓﻬﻮ ﻛﻔﺎﺭﺗﻪ (( ‪ .‬ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﳊﺪﻭﺩ ﻛﻔﺎﺭﺍﺕ ‪ .‬ﻗﺎﻝ‬ ‫ﺏ ‪ -‬ﺃﻥﱠ ﺍﳊﺪ ﻳﻜﻮ ﹸﻥ ﻛﻔﱠﺎﺭ ﹰﺓ ﻷﻫﻠﻪ ‪ -‬ﺷﻴﺌﺎﹰ ﺃﺣﺴ َﻦ ِﻣ ْﻦ ﺣﺪﻳﺚ ﻋُﺒﺎﺩ ﹶﺓ ﺍﺑﻦ ﺍﻟﺼﺎﻣﺖ ‪.‬‬ ‫ﺍﻟﺸﺎﻓﻌﻲﱡ ‪ :‬ﱂ ﺃﲰﻊ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎ ﹺ‬ ‫ﻭﻗﻮﻟﻪ ‪ )) :‬ﻓﻌﻮﻗﺐ ﺑﻪ (( ﻳﻌﻢﱡ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﻫﻲ ﺍﳊﺪﻭﺩ ﺍﳌﻘﺪﱠﺭ ﹸﺓ ﺃﻭ ﻏﲑ ﺍﳌﻘﺪﱠﺭﺓ ‪ ،‬ﻛﺎﻟﺘﻌﺰﻳﺰﺍﺕ ‪ ،‬ﻭﻳﺸﻤﻞ‬ ‫ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻘﺪﺭﻳﺔ ‪ ،‬ﻛﺎﳌﺼﺎﺋﺐ ﻭﺍﻷﺳﻘﺎﻡ ﻭﺍﻵﻻﻡ ‪ ،‬ﻓﺈﻧﱠﻪ ﺻ ﺢﱠ ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻧﱠﻪ ﻗﺎﻝ ‪ )) :‬ﻻ‬ ‫ﺐ ﻭﻻ َﻫﻢﱞ ﻭﻻ ﺣﺰﻥ ﺣﺘﱠﻰ ﺍﻟﺸﱠﻮﻛﺔ ﻳُﺸﺎﻛﻬﺎ ﺇﻻ ﻛﻔﱠﺮ ﺍﷲ ﻬﺑﺎ ﺧﻄﺎﻳﺎﻩ ((‪ .‬ﻭﺭُﻭﻱ ﻋﻦ ﻋﻠﻲﱟ‬ ‫ﺻ ٌ‬ ‫ﺐ ﺍﳌﺴﻠ َﻢ ﻧﺼﺐٌ ﻭﻻ َﻭ َ‬ ‫ﻳﺼﻴ ُ‬ ‫ﺢ ﺃﻥﱠ ﺇﻗﺎﻣﺔ ﺍﳊﺪﱢ‬ ‫ﺃﻥﱠ ﺍﳊﺪﱠ ﻛﻔﱠﺎﺭﺓﹲ ﳌﻦ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ‪ ،‬ﻭﺫﻛﺮ ﺍﺑ ُﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﺧﺘﻼﻓﹰﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺭﺟﱠ َ‬ ‫ﲟﺠﺮﱠﺩﻩ ﻛﻔﺎﺭﺓ ‪ ،‬ﻭﻭﻫﱠﻦ ﺍﻟﻘﻮﻝ ﲞﻼﻑ ﺫﻟﻚ ﺟﺪﹰﺍ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻭﻗﺪ ﺭُﻭﻱ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﺻﻔﻮﺍ ﹶﻥ ﺑ ﹺﻦ ﺳﻠﻴﻢ ﺃﻥﱠ ﺇﻗﺎﻣﺔ ﺍﳊﺪﱢ ﻟﻴﺲ ﺑﻜﻔﱠﺎﺭﺓ ‪ ،‬ﻭﻻﺑﺪﱠ ﻣﻌﻪ ﻣﻦ ﺍﻟﺘﱠﻮﺑﺔ ‪،‬‬ ‫ﻭﺭﺟﱠﺤﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺘﺄﺧﱢﺮﻳﻦ ‪ ،‬ﻣﻨﻬﻢ ‪ :‬ﺍﻟﺒﻐﻮﻱﱡ ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺗﻴﻤﻴﺔ ﰲ " ﺗﻔﺴﲑﻳﻬﻤﺎ " ‪ ،‬ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑ ﹺﻦ ﺣﺰﻡ‬ ‫ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻭﺍﻷﻭّﻝ ﻗﻮ ﹸﻝ ﳎﺎﻫﺪ ﻭﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﲪﺪ ‪.‬‬

‫ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﳌﺮﻓﻮﻉ ‪ )) :‬ﻻ ﺃﺩﺭﻱ ‪ :‬ﺍﳊﺪﻭ ُﺩ ﻃﻬﺎﺭﺓﹲ ﻷﻫﻠﻬﺎ ﺃﻡ ﻻ ؟ (( ﻓﻘﺪ ﺧﺮﱠﺟﻪ ﺍﳊﺎﻛﻢ ﻭﻏﲑﻩ ‪ ،‬ﻭﺃﻋﻠﱠﻪ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻻ ﻳﺜﺒﺖ ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻫ َﻮ ﻣﻦ ﻣﺮﺍﺳﻴﻞ ﺍ ﻟﺰﻫﺮﻱﱢ ‪ ،‬ﻭﻫﻲ ﺿﻌﻴﻔﺔﹲ ‪ ،‬ﻭﻏﻠﻂ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻮﺻﻠﻪ ‪ ،‬ﻗﺎ ﹶﻝ ‪ :‬ﻭﻗﺪ‬ ‫ﺻ ﺢﱠ ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻥﱠ ﺍﳊﺪﻭﺩ ﻛﻔﺎﺭﺓ ‪.‬‬ ‫ﻚ ﹶﻟ ُﻬ ْﻢ ﺧِﺰْﻱٌ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﹶﻟﻬُ ْﻢ ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ‬ ‫ﻭﳑﺎ ﻳﺴﺘﺪ ﱡﻝ ﺑﻪ ﻣﻦ ﻗﺎﻝ ‪ :‬ﺍﳊﺪّ ﻟﻴﺲ ﺑﻜﻔﺎﺭﺓ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﺍﶈﺎﺭﺑﲔ ‪ } :‬ﹶﺫِﻟ َ‬ ‫ﺏ ﻋﻨﻪ‬ ‫ﻋَﺬﹶﺍﺏٌ ﻋَﻈِﻴﻢٌ ﹺﺇﻻﱠ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ َﺗ ﹾﻘ ِﺪﺭُﻭﺍ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ { ﻭﻇﺎﻫﺮﻩ ﺃﻧﱠﻪ ﲡﺘﻤﻊ ﳍﻢ ﻋﻘﻮﺑﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ .‬ﻭﻳُﺠﺎ ُ‬ ‫ﺑﺄﻧﱠﻪ ﺫﻛﺮ ﻋﻘﻮﺑﺘﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻋﻘﻮﺑﺘﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ‪ ،‬ﻭﺃﻣﺎ ﺍﺳﺘﺜﻨﺎﺀ )) ﻣﻦ ﺗﺎﺏ (( ﻓﺈﻧﱠﻤﺎ ﺍﺳﺘﺜﻨﺎﻩ‬ ‫ﻣﻦ ﻋﻘﻮﺑﺔ ﺍ ﻟﺪﻧﻴﺎ ﺧﺎﺻﺔ ‪ ،‬ﻓﺈﻥﱠ ﻋﻘﻮﺑﺔ ﺍﻵﺧﺮﺓ ﺗﺴﻘﻂ ﺑﺎﻟﺘﻮﺑ ِﺔ ﻗﺒﻞ ﺍﻟﻘﹸﺪﺭﺓ ﻭﺑﻌﺪﻫﺎ ‪.‬‬ ‫ﺏ ﺷﻴﺌﺎﹰ ِﻣ ْﻦ ﺫﻟﻚ ‪ ،‬ﻓﺴﺘﺮﻩ ﺍﷲ ﻋﻠﻴﻪ ‪ ،‬ﻓﻬﻮ ﺇﱃ ﺍﷲ ﺇ ﹾﻥ ﺷﺎﺀ ﻋﺬﱠﺑﻪ ‪،‬‬ ‫ﻭﻗﻮﻟﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) : -‬ﻭﻣﻦ ﺃﺻﺎ َ‬ ‫ﺖ ﻣﺸﻴﺌﺘِﻪِ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺇﻗﺎﻣ ﹶﺔ‬ ‫ﻭﺇ ﹾﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ (( ﺻﺮﻳ ﺢٌ ﰲ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﻟﻘﻲ ﺍﷲ ﻬﺑﺎ ﻛﺎﻧﺖ ﺟﺘﺤ َ‬ ‫ﺾ ﻻ ﺗﻜﻔﱢﺮﻫﺎ ﻭﻻ ﲤﺤﻮﻫﺎ ‪ ،‬ﻓﺈﻥﱠ ﻋﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ ﻳُﺤﺎﻓﻈﻮﻥ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺋﺾ ‪ ،‬ﻻﺳﻴﻤﺎ َﻣ ْﻦ ﺑﺎﻳﻌﻬُﻢ ﺍﻟﻨﱠﱯﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ‬ ‫ﺍﻟﻔﺮﺍﺋ ﹺ‬ ‫ﺏ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻭﺧﺮﺝ ِﻣ ْﻦ ﺫﻟﻚ َﻣ ْﻦ ﻟﻘﻲ ﺍﷲ ﻭﻗﺪ ﺗﺎﺏ ﻣﻨﻬﺎ ﺑﺎﻟﻨﱡﺼﻮﺹ ﺍﻟﺪﱠﺍﻟﱠ ِﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥﱠ ﻣﻦ ﺗﺎ َ‬ ‫ﻼ ﲢﺖ ﺍﳌﺸﻴﺌﺔ ‪.‬‬ ‫ﺐ ﺩﺍﺧ ﹰ‬ ‫ﺇﱃ ﺍﷲ ‪ ،‬ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ ‪ ،‬ﻭﻏﻔﺮ ﻟﻪ ‪ ،‬ﻓﺒﻘﻰ َﻣ ْﻦ ﱂ ﻳُﺘ ْ‬ ‫ﻭﺃﻳﻀﹰﺎ ‪ ،‬ﻓﻴﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋ َﺮ ﻻ ﺗﻜﻔﱢﺮُﻫﺎ ﺍﻷﻋﻤﺎ ﹸﻝ ‪ :‬ﺇﻥﱠ ﺍﷲ ﱂ ﳚﻌ ﹾﻞ ﻟﻠﻜﺒﺎﺋﺮ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ﻛﻔﱠﺎﺭ ﹰﺓ ﻭﺍﺟﺒ ﹰﺔ ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﺟﻌ ﹶﻞ‬ ‫ﺍﻟﻜﻔﺎﺭ ﹶﺓ ﻟﻠﺼﻐﺎﺋﺮ ﻛﻜﻔﱠﺎﺭ ِﺓ ﻭﻁ ِﺀ ﺍﳌﹸﻈﺎ ِﻫ ﹺﺮ ‪ ،‬ﻭﻭﻁ ِﺀ ﺍﳌﺮﺃﺓ ﰲ ﺍﳊﻴﺾ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻹﻣﺎ ُﻡ ﺃﲪﺪ‬ ‫ﺾ ﳏﻈﻮﺭﺍﺗﻪ ‪ ،‬ﻭﻫﻲ ﺃﺭﺑﻌﺔﹸ ﺃﺟﻨﺎﺱ ‪ :‬ﻫﺪﻱٌ ‪ ،‬ﻭﻋِﺘﻖٌ‬ ‫ﻭﻏﲑُﻩ ‪ ،‬ﻭﻛﻔﺎﺭﺓ ﻣﻦ ﺗﺮﻙ ﺷﻴﺌﹰﺎ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﺍﳊﺞ ‪ ،‬ﺃﻭ ﺍﺭﺗﻜﺎﺏ ﺑﻌ َ‬ ‫‪ ،‬ﻭﺻﺪﻗﺔﹲ ‪ ،‬ﻭﺻﻴﺎﻡٌ ‪ ،‬ﻭﳍﺬﺍ ﻻ ﲡﺐ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﻗﺘﻞ ﺍﻟﻌﻤ ِﺪ ﻋﻨ َﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎ ِﺀ ‪ ،‬ﻭﻻ ﰲ ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ ﺃﻳﻀﹰﺎ ﻋﻨﺪ‬ ‫ﺃﻛﺜﺮﻫﻢ ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻳﺆﻣ ُﺮ ﺍﻟﻘﺎﺗ ﹸﻞ ﺑﻌﺘﻖ ﺭﻗﺒﺔ ﺍﺳﺘﺤﺒﺎﺑﹰﺎ ‪ ،‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ ‪ :‬ﺃﻧﱠﻬﻢ ﺟﺎﺅﻭﺍ ﺇﱃ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ‬ ‫ﺐ ﳍﻢ ﻗﺪ ﺃﻭﺟﺐ ‪ ،‬ﻓﻘﺎﻝ ‪ )) :‬ﺍﻋﺘِﻘﹸﻮﺍ ﻋﻨﻪ ﺭﻗﺒ ﹰﺔ ﻳﻌﺘﻘﻪ ﺍﷲ ﻬﺑﺎ ﻣِﻦ ﺍﻟﻨﺎﺭ (( ‪ .‬ﻭﻣﻌﲎ ﺃﻭﺟﺐ ‪:‬‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﰲ ﺻﺎﺣ ﹴ‬ ‫ﺏ ﻋﺒﺪﹰﺍ ﻟﻪ ‪،‬‬ ‫ﻼ ‪ .‬ﻭﰲ " ﺻﺤﻴﺢ ﻣﺴﻠﻢ "ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤﺮ ‪ :‬ﺃﻧﱠﻪ ﺿﺮ َ‬ ‫ﻼ ﳚﺐ ﻟﻪ ﺑﻪ ﺍﻟﻨﺎ ُﺭ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻧﱠﻪ ﻛﺎﻥ ﻗﺘﻞ ﻗﺘﻴ ﹰ‬ ‫َﻋ ِﻤ ﹶﻞ ﻋﻤ ﹰ‬ ‫ﻓﺄﻋﺘﻘﻪ ﻭﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﱄ ﻓﻴﻪ ِﻣ َﻦ ﺍﻷﺟﺮ ﻣﺜﻞ ﻫﺬﺍ ‪ -‬ﻭﺃﺧﺬ ﻋﻮﺩﹰﺍ ﻣﻦ ﺍﻷﺭﺽ ‪ -‬ﺇﱐ ﲰﻌﺖ ﺍﻟﻨﱠﱯﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ ﻳﻘﻮﻝ ‪َ )) :‬ﻣ ْﻦ ﹶﻟ ﹶﻄ َﻢ ﳑﻠﻮﻛﹶﻪ ‪ ،‬ﺃﻭ ﺿﺮ ﺑﻪ ‪ ،‬ﻓﺈﻥﱠ ﻛﻔﱠﺎﺭﺗَﻪ ﺃ ﹾﻥ ﻳَﻌِﺘ ﹶﻘﻪُ (( ‪.‬‬‫ﻓﺈ ﹾﻥ ﻗﻴﻞ ‪ :‬ﻓﺎﺠﻤﻟﺎ ِﻣ ُﻊ ﰲ ﺭﻣﻀﺎﻥ ﻳُﺆَﻣﺮُ ﺑﺎﻟﻜﻔﱠﺎﺭ ِﺓ ‪ ،‬ﻭﺍﻟﻔﻄ ُﺮ ﰲ ﺭﻣﻀﺎﻥ ِﻣ َﻦ ﺍﻟﻜﺒﺎﺋﺮﹺ ‪ ،‬ﻗﻴﻞ ‪ :‬ﻟﻴﺴﺖ ﺍﻟﻜﻔﺎﺭﺓ ﻟﻠﻔﻄﺮ ‪ ،‬ﻭﳍﺬﺍ‬ ‫ﻚ ﺣُﺮﻣ ِﺔ ﻬﻧﺎﺭ ﺭﻣﻀﺎﻥ ﺑﺎﳉﻤﺎﻉ ‪ ،‬ﻭﳍﺬﺍ ﻟﻮ ﻛﺎﻥ‬ ‫ﻻ ﳚﺐ ﻋﻨ َﺪ ﺍﻷﻛﺜﺮﻳﻦ ﻋﻠﻰ ﻛﻞﱢ ﻣﻔﻄﺮ ﰲ ﺭﻣﻀﺎﻥ ﻋﻤﺪﹰﺍ ‪ ،‬ﻭﺇﻧﱠﻤﺎ ﻫﻲ ِﻟ َﻬْﺘ ِ‬ ‫ﻣﻔﻄﺮﹰﺍ ﻓﻄﺮﹰﺍ ﻻ ﳚﻮ ُﺯ ﻟﻪ ﰲ ﻬﻧﺎﺭ ﺭﻣﻀﺎﻥ ‪ ،‬ﰒﱠ ﺟﺎﻣﻊ ‪ ،‬ﻟﻠﺰﻣﺘﻪ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﳌﺎ ﺫﻛﺮﻧﺎ ‪.‬‬ ‫ﲑ ﺍﻟﻮﺍﺟﺒﺎﺕ ﳐﺘﺺﱞ ﺑﺎﻟﺼﱠﻐﺎﺋﺮ ﻣﺎ ﺧﺮﱠﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺣُﺬﻳﻔﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺑَﻴْﻨﺎ ﳓﻦ ﺟﻠﻮ ﺱٌ ﻋﻨﺪ ﻋﻤ َﺮ‬ ‫ﻭﳑﱠﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺗﻜﻔ َ‬ ‫ﺖ ‪ )) :‬ﻓﺘﻨﺔﹸ ﺍﻟﺮﺟﻞ ﰲ ﺃﻫﻠﻪ‬ ‫ﻆ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﰲ ﺍﻟﻔﺘﻨﺔ ؟ ﻗﺎﻝ ‪ :‬ﻗﻠ ُ‬ ‫‪ ،‬ﺇﺫ ﻗﺎﻝ ‪ :‬ﺃﻳﱡﻜﻢ ﳛﻔ ﹸ‬ ‫ﻑ ﻭﺍﻟﻨﻬﻲُ ﻋﻦ ﺍﳌﻨﻜﺮ (( ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻋﻦ ﻫﺬﺍ ﺃﺳﺄﻟﻚ ‪.‬‬ ‫ﻭﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ﻭﺟﺎﺭﹺﻩ ﻳُ ﹶﻜﻔﱢﺮُﻫﺎ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺼﺪﻗ ﹸﺔ ﻭﺍﻷﻣ ُﺮ ﺑﺎﳌﻌﺮﻭ ِ‬ ‫ﻭﺧﺮﱠﺟﻪ ﻣﺴﻠﻢ ﲟﻌﻨﺎﻩ ‪ ،‬ﻭﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻳﻘﺘﻀﻲ ﺭﻓﻌَﻪ ‪ ،‬ﻭﰲ ﺭﻭﺍ ﻳﺔ ﻟﻠﺒﺨﺎﺭﻱ ﺃﻥﱠ ﺣﺬﻳﻔﺔ ﻗﺎﻝ ‪ :‬ﲰﻌﺘُﻪ ﻳﻘﻮﻝ ‪ )) :‬ﻓﺘﻨﺔ‬ ‫ﺍﻟﺮﺟﻞ (( ﻓﺬﻛﺮﻩ ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻟﺼﺮﻳﺢ ﰲ ﺭﻓﻌﻪ ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔٍ ﳌﺴﻠﻢ ﺃﻥﱠ ﻫﺬﺍ ﻣﻦ ﻛﻼﻡ ﻋﻤﺮ ‪.‬‬ ‫ﺖ ﺣﺪﱠﹰﺍ ‪ ،‬ﻓﺄﻗﻤﻪ ﻋﻠﻲﱠ ‪ ،‬ﻓﺘﺮﻛﻪ ﺣﱴ ﺻﻠﻰ ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻪ ‪:‬‬ ‫ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻟﻠﺬﻱ ﻗﺎﻝ ﻟﻪ ‪ :‬ﺃﺻﺒ ُ‬ ‫)) ﺇﻥﱠ ﺍﷲ ﻏﻔﺮ ﻟﻚ َﺣﺪﱠﻙ (( ‪ ،‬ﻓﻠﻴﺲ ﺻﺮﳛﹰﺎ ﰲ ﺃﻥﱠ ﺍﳌﺮﺍﺩ ﺑﻪ ﺷﻲﺀٌ ِﻣ َﻦ ﺍﻟﻜﺒﺎﺋﺮ ؛ ﻷﻥﱠ ﺣﺪﻭﺩ ﺍﷲ ﳏﺎﺭﻣﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬ ‫ﻚ‬ ‫ﷲ ﻓﹶﻼ َﺗ ْﻌَﺘﺪُﻭﻫَﺎ { ‪ ،‬ﻭﻗﻮﻟﻪ ‪ِ } :‬ﺗﹾﻠ َ‬ ‫ﻚ ُﺣﺪُﻭ ُﺩ ﺍ ِ‬ ‫ﷲ ﹶﻓ ﹶﻘ ْﺪ ﹶﻇﹶﻠ َﻢ َﻧ ﹾﻔﺴَﻪ { ﻭﻗﻮﻟﻪ ‪ِ } :‬ﺗ ﹾﻠ َ‬ ‫ﷲ َﻭ َﻣ ْﻦ َﻳَﺘ َﻌﺪﱠ ُﺣﺪُﻭ َﺩ ﺍ ِ‬ ‫ﻚ ُﺣﺪُﻭ ُﺩ ﺍ ِ‬ ‫} ِﺗ ﹾﻠ َ‬ ‫ﷲ َﻭ َﺭﺳُﻮﹶﻟﻪُ َﻭَﻳَﺘَﻌﺪﱠ ﺣُﺪُﻭ َﺩﻩُ ُﻳ ْﺪ ِﺧ ﹾﻠ ُﻪ ﻧَﺎﺭﹰﺍ‬ ‫ﺺﺍ َ‬ ‫ﺕ { ﺍﻵﻳﺔ ﺇﱃ ﻗﻮﻟﻪ ‪َ } :‬ﻭ َﻣ ْﻦ َﻳ ْﻌ ﹺ‬ ‫ﷲ َﻭ َﺭﺳُﻮﹶﻟﻪُ ُﻳ ْﺪ ِﺧ ﹾﻠ ُﻪ َﺟﻨﱠﺎ ٍ‬ ‫ﷲ َﻭ َﻣ ْﻦ ﻳُ ِﻄ ﹺﻊ ﺍ َ‬ ‫ُﺣﺪُﻭ ُﺩ ﺍ ِ‬

‫ﺧَﺎﻟِﺪﹰﺍ ﻓِﻴﻬَﺎ َﻭﹶﻟﻪُ ﻋَﺬﹶﺍﺏٌ ﻣُﻬﹺﲔٌ { ‪.‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﲰﻌﺎﻥ ‪ ،‬ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﰲ ﺿﺮﺏ ﻣﺜﻞ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ‬ ‫ﻋﻠﻰ ﺟﻨﺒﺘﻴﻪ ﺳُﻮﺭﺍﻥ ‪ ،‬ﻗﺎﻝ ‪ )) :‬ﻭﺍﻟﺴﻮﺭﺍ ِﻥ ﺣُﺪﻭ ُﺩ ﺍﷲ (( ‪ .‬ﻭﻗﺪ ﺳﺒﻖ ﺫﻛﺮﻩ ﺑﺘﻤﺎﻣﻪ ‪.‬‬ ‫ﺏ ﺣﺪﻭﺩَﻩ ‪ ،‬ﻭﺭﻛﺒﻬﺎ ‪ ،‬ﻭﺗﻌﺪﱠﺍﻫﺎ ‪ .‬ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﳊﺪﱡ ﺍﻟﺬﻱ‬ ‫ﻓﻜ ﱡﻞ ﻣﻦ ﺃﺻﺎﺏ ﺷﻴﺌﹰﺎ ﻣﻦ ﳏﺎﺭﻡ ﺍﷲ‪ ،‬ﻓﻘﺪ ﺃﺻﺎ َ‬ ‫ﺃﺻﺎﺑﻪ ﻛﺒﲑ ﹰﺓ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺮﺟﻞ ﺟﺎﺀ ﻧﺎﺩﻣﹰﺎ ﺗﺎﺋﺒﹰﺎ ‪ ،‬ﻭﺃﺳﻠﻢ ﻧﻔﺴﻪ ﺇﱃ ﺇﻗﺎﻣ ِﺔ ﺍﳊﺪﱢ ﻋﻠﻴﻪ ‪ ،‬ﻭﺍﻟﻨﱠﺪﻡُ ﺗﻮﺑﺔ ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔﹸ ﺗُﻜﻔﱢ ُﺮ ﺍﻟﻜﺒﺎﺋ َﺮ‬ ‫ﺝ ﺍﻹﻣﺎ ُﻡ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱﱡ‬ ‫ﺑﻐﲑ ﺗﺮﺩﱡ ٍﺩ ‪ ،‬ﻭﻗﺪ ﺭُﻭﻱ ﻣﺎ ﻳُﺴﺘﺪ ﱡﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋﺮ ﺗﻜﻔ ُﺮ ﺑﺒﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪ ،‬ﻓﺨﺮﱠ َ‬ ‫ﺖ ﺫﻧﺒﹰﺎ ﻋﻈﻴﻤﹰﺎ‬ ‫ﻼ ﺃﺗﻰ ﺍﻟﻨﱠﱯﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ ‪ ،‬ﺇﱐ ﺃﺻﺒ ُ‬ ‫ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ‪ :‬ﺃﻥﱠ ﺭﺟ ﹰ‬ ‫‪ ،‬ﻓﻬﻞ ﱄ ﻣﻦ ﺗﻮﺑﺔ ؟ ﻗﺎ ﹶﻝ ‪ )) :‬ﻫﻞ ﻟﻚ ِﻣ ْﻦ ﺃﻡﱟ ؟ (( ﻗﺎ ﹶﻝ ‪ :‬ﻻ ‪ ،‬ﻗﺎ ﹶﻝ ‪ )) :‬ﻓﻬﻞ ﻟﻚ ﻣﻦ ﺧﺎﻟ ٍﺔ ؟ (( ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ ‪)) :‬‬ ‫ﻓﹺﺒﺮﱠﻫﺎ (( ‪ ،‬ﻭﺧﺮﱠﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺻﺤﻴﺤﻪ " ﻭﺍﳊﺎﻛﻢ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ‪ ،‬ﻟﻜﻦ ﺧﺮﱠﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ‬ ‫ﻼ ‪ ،‬ﻭﺫﻛﺮ ﺃﻥﱠ ﺍﳌﺮﺳ ﹶﻞ ﺃﺻ ﺢﱡ ﻣﻦ ﺍﳌﻮﺻﻮﻝ ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ ﻋﻠﻲﱡ ﺑ ُﻦ ﺍﳌﺪﻳﲏ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ‬ ‫ﻭﺟ ٍﻪ ﺁﺧﺮ ﻣﺮﺳ ﹰ‬ ‫ﺖ ﻧﻔﺴﹰﺎ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺃﻣﱡﻚ ﺣﻴﺔ ؟ ﻗﺎﻝ ‪ :‬ﻻ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﺄﺑﻮﻙ ؟ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ ‪:‬‬ ‫ﻼ ﻗﺎﻝ ﻟﻪ ‪ :‬ﻗﺘﻠ ُ‬ ‫ﻭﺭﻭﻱ ﻋﻦ ﻋﻤ َﺮ ﺃﻥﱠ ﺭﺟ ﹰ‬ ‫ﺕ ﺃ ﹾﻥ ﻻ ﺗﻄﻌَﻤﻪ ﺍﻟﻨﺎ ُﺭ ﺃﺑﺪﹰﺍ ‪ .‬ﻭﻋﻦ‬ ‫ﻓﹺﺒﺮﱠﻩ ﻭﺃﺣﺴﻦ ﺇﻟﻴﻪ ‪ ،‬ﰒ ﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺃﻣﱡﻪ ﺣﻴﱠ ﹰﺔ ﻓﱪﱠﻫﺎ ‪ ،‬ﻭﺃﺣﺴﻦ ﺇﻟﻴﻬﺎ ‪ ،‬ﺭﺟﻮ ُ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻌﻨﺎﻩ ﺃﻳﻀﹰﺎ ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﳌﺮﺃﺓ ﺍﻟﱵ َﻋ ِﻤﻠﹶﺖ ﺑﺎﻟﺴﺤﺮ ﺑﺪُﻭﻣَﺔ ﺍﳉﻨﺪ ﹺﻝ ‪ ،‬ﻭﻗﺪﻣﺖ ﺍﳌﺪﻳﻨ ﹶﺔ ﺗﺴﺄ ﹸﻝ ﻋﻦ‬ ‫ﺗﻮﺑﺘﻬﺎ ‪ ،‬ﻓﻮﺟﺪﺕ ﺍﻟﻨﱠﱯﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺪ ﺗﻮﰲ ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﺃﺻﺤﺎﺑُﻪ ‪ :‬ﻟﻮ ﻛﺎﻥ ﺃﺑﻮﺍﻙ َﺣﻴﱠ ْﻴ ﹺﻦ ﺃﻭ ﺃﺣﺪﳘﺎ ﻛﺎﻧﺎ‬ ‫ﻉ ﺍﻟﺼﺤﺎﺑﺔ ِﺣ ْﺪﺛﹶﺎﻥ ﻭﻓﺎ ِﺓ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻋﻠﻰ ﺃﻥﱠ ﺑﺮﱠ‬ ‫ﻳﻜﻔﻴﺎﻧﻚ ‪ .‬ﺧﺮﱠﺟﻪ ﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ ‪ :‬ﻓﻴﻪ ﺇﲨﺎ ُ‬ ‫ﺍﻷﺑﻮﻳﻦ ﻳﻜﻔﻴﺎﻬﻧﺎ ‪ .‬ﻭﻗﺎﻝ ﻣﻜﺤﻮﻝ ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ :‬ﹺﺑﺮﱡ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻛﻔﺎﺭﺓﹲ ﻟﻠﻜﺒﺎﺋﺮ ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﱠﻠﻒ ﰲ ﲪﻞ ﺍﳉﻨﺎﺋﺰ‬ ‫ﺼ ﺢﱡ ‪.‬‬ ‫ﻂ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻭﺭﻭﻱ ﻣﺮﻓﻮﻋﹰﺎ ﻣﻦ ﻭﺟﻮ ٍﻩ ﻻ َﺗ ِ‬ ‫ﺃﻧﱠﻪ ﻳَﺤ ﱡ‬ ‫ﺐ ﺍﻟﺮﱠﻏﻴﻒ ‪ :‬ﻛﺎﻥ ﺭﺟﻞﹲ‬ ‫ﻭﻗﺪ ﺻ ﺢﱠ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺑُﺮﺩﺓ ﺃﻥﱠ ﺃﺑﺎ ﻣﻮﺳﻰ ﳌﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎ ﹸﺓ ﻗﺎﻝ ‪ :‬ﻳﺎ َﺑﹺﻨﻲﱠ ‪ ،‬ﺍﺫﻛﺮﻭﺍ ﺻﺎﺣ َ‬ ‫ﻒ ﻋﻦ‬ ‫ﺸ َ‬ ‫ﲔ ﺳﻨﺔ ‪ ،‬ﻓﺸﺒﱠﻪ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﰲ ﻋﻴﻨﻪ ﺍﻣﺮﺃ ﹰﺓ ‪ ،‬ﻓﻜﺎﻥ ﻣﻌﻬﺎ ﺳﺒﻌ ﹶﺔ ﺃﻳﺎ ﹴﻡ ﻭﺳﺒ َﻊ ﻟﻴﺎ ﹴﻝ ‪ ،‬ﰒ ﻛﹸ ِ‬ ‫ﻳﺘﻌﺒﱠ ُﺪ ﰲ ﺻﻮﻣﻌﺔٍ ﺃﹸﺭﺍﻩ ﺳﺒﻌ َ‬ ‫ﻕ ﻋﻠﻴﻬﻢ ﺑﺮﻏﻴﻒ ﺭﻏﻴﻒ ‪ ،‬ﻓﺄﻋﻄﻮﻩ ﺭﻏﻴﻔﹰﺎ ‪ ،‬ﻓﻔﻘﺪﻩ‬ ‫ﺕ ﺑﲔ ﻣﺴﺎﻛﲔ ‪ ،‬ﻓﺘُﺼُﺪﱢ َ‬ ‫ﺍﻟﺮﺟﻞ ﻏﻄﺎﺅﻩ‪ ،‬ﻓﺨﺮﺝ ﺗﺎﺋﺒﺎﹰ‪ ،‬ﰒﱠ ﺫﻛﺮ ﺃﻧﱠﻪ ﺑﺎ َ‬ ‫ﺖ ﺍﻟﺴﱠﺒﻌﻮ ﹶﻥ ﺳﻨﺔ ﺑﺎﻟﺴﱠﺒﻊ ﻟﻴﺎﻝ ‪،‬‬ ‫ﻒ ﻭﺃﺻﺒﺢ ﻣﻴﺘﺎﹰ ‪ ،‬ﻓﻮُ ﹺﺯَﻧ ِ‬ ‫ﺻﺎﺣﺒُﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳُﻌﻄﺎﻩ ‪ ،‬ﻓﻠﻤﱠﺎ ﻋﻠﻢ ﺑﺬﻟﻚ ‪ ،‬ﺃﻋﻄﺎﻩ ﺍﻟﺮﻏﻴ َ‬ ‫ﻒ ﺑﺎﻟﺴﱠﺒﻊ ﺍﻟﻠﱠﻴﺎﻝ ‪ ،‬ﻓﺮﺟﺢ ﺍﻟﺮﻏﻴﻒ ‪.‬‬ ‫ﻓﺮﺟﺤﺖ ﺍﻟﻠﻴﺎﱄ ‪ ،‬ﻭﻭُ ﹺﺯ ﹶﻥ ﺍﻟﺮﱠﻏﻴ ُ‬ ‫ﻭﺭﻭﻯ ﺍﺑ ُﻦ ﺍﳌﺒﺎﺭﻙ ﺑﺈﺳﻨﺎﺩﻩ ﰲ ﻛﺘﺎﺏ " ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ " ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪،‬‬ ‫ﻂ ﺍﷲ ﻋﻤﻠﹶﻪ ‪ ،‬ﰒ‬ ‫ﺏ ﻓﺎﺣﺸ ﹰﺔ ‪ ،‬ﻓﺄﺣﺒ ﹶ‬ ‫ﷲ ﺭﺟﻞﹲ ﺳﺒﻌﲔ ﺳﻨ ﹰﺔ ‪ ،‬ﰒ ﺃﺻﺎ َ‬ ‫ﻗﺎﻝ ‪ :‬ﻋَﺒ َﺪ ﺍ َ‬ ‫ﻕ ﻋﻠﻰ ﻣﺴﺎﻛﲔ ‪ ،‬ﻓﺠﺎﺀ ﺇﻟﻴﻪ ‪ ،‬ﻓﺄﺧﺬ‬ ‫ﻼ ﻳﺘﺼﺪﱠ ُ‬ ‫ﺃﺻﺎﺑﺘﻪ َﺯﻣَﺎﻧ ﹲﺔ ﻭﹸﺃ ﹾﻗِﻌ َﺪ ‪ ،‬ﻓﺮﺃﻯ ﺭﺟ ﹰ‬ ‫ﲔ ‪ ،‬ﻓﻐﻔ َﺮ ﺍﷲ ﻟﻪ ‪ ،‬ﻭﺭﺩﱠ ﻋﻠﻴﻪ ﻋﻤ ﹶﻞ ﺳﺒﻌﲔ‬ ‫ﻕ ﺑﻪ ﻋﻠﻰ ﻣﺴﻜ ﹴ‬ ‫ﻣﻨﻪ ﺭﻏﻴﻔﹰﺎ ‪ ،‬ﻓﺘﺼﺪﱠ َ‬ ‫ﺳﻨﺔ ‪.‬‬ ‫ﻭﻫﺬﻩ ﻛﻠﱡﻬﺎ ﻻ ﺩِﻻﻟ ﹶﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺗﻜﻔﲑ ﺍﻟﻜﺒﺎﺋﺮ ﲟﺠﺮﱠﺩ ﺍﻟﻌﻤﻞ ؛ ﻷﻥﱠ ﻛﻞﱠ ﻣﻦ ﺫﻛﺮ ﻓﻴﻬﺎ ﻛﺎﻥ ﻧﺎﺩﻣﹰﺎ ﺗﺎﺋﺒﹰﺎ ﻣﻦ ﺫﻧﺒﻪ ‪ ،‬ﻭﺇﻧﱠﻤﺎ‬ ‫ﻛﺎﻥ ﺳﺆﺍﻟﻪ ﻋﻦ ﻋﻤ ﹴﻞ ﺻﺎﱀ ﻳﺘﻘﺮﱠﺏ ﺑﻪ ﺇﱃ ﺍﷲ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﺣﺘّﻰ ﳝﺤ َﻮ ﺑﻪ ﺃﹶﺛ َﺮ ﺍﻟﺬﻧﺐ ﺑﺎﻟﻜﻠﻴﺔ ‪ ،‬ﻓﺈﻥﱠ ﺍﷲ ﺷﺮﻁ ﰲ ﻗﺒﻮﻝ‬ ‫ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ { ‪ ،‬ﻭﻗﻮﻟﻪ ‪َ } :‬ﻭﹺﺇﻧﱢﻲ ﹶﻟ َﻐﻔﱠﺎﺭٌ‬ ‫ﺍﻟﺘﻮﺑﺔ ﻭﻣﻐﻔﺮ ِﺓ ﺍﻟﺬﻧﻮﺏ ﻬﺑﺎ ﺍﻟﻌﻤ ﹶﻞ ﺍﻟﺼﺎﱀ ‪ ،‬ﻛﻘﻮﻟﻪ ‪ } :‬ﹺﺇﻻﱠ َﻣ ْﻦ ﺗَﺎ َ‬ ‫ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ { ‪ ،‬ﻭﻗﻮﻟﻪ ‪ } :‬ﹶﻓﹶﺄﻣﱠﺎ‬ ‫ِﻟ َﻤ ْﻦ ﺗَﺎ َ‬ ‫ﲔ { ‪ ،‬ﻭﰲ ﻫﺬﺍﻣﺘﻌﻠﱠﻖٌ ﳌﻦ ﻳﻘﻮﻝ ‪ :‬ﺇﻥﱠ ﺍﻟﺘﺎﺋﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﰲ‬ ‫ﺤَ‬ ‫ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ ﹶﻓ َﻌﺴَﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﻔﹾِﻠ ِ‬ ‫َﻣ ْﻦ ﺗَﺎ َ‬

‫ﺍﳌﺸﻴﺌﺔ ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻝ ﻛﺜﲑ ِﻣ َﻦ‬ ‫ﺖ ﺃﻥﱠ ﺍﷲ ﻛﺘﺒﻪ ﻋﻠﻴﻚ ؟ ﻗﺎﻝ ‪:‬‬ ‫ﺍﳋﺎﺋﻔﲔ ِﻣ َﻦ ﺍﻟﺴﱠﻠﻒ ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺮﺟ ﹴﻞ ‪ :‬ﻫﻞ ﺃﺫﻧﺒﺖ ﺫﻧﺒﹰﺎ ؟ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﻌﻠﻤ َ‬ ‫ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﺎﻋﻤﻞ ﺣﺘّﻰ ﺗﻌﻠ َﻢ ﺃﻥﱠ ﺍﷲ ﻗﺪ ﳏﺎﻩ ‪ .‬ﻭﻣﻨﻪ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ :‬ﺇﻥﱠ ﺍﳌﺆﻣﻦ ﻳﺮﻯ ﺫﻧﻮﺑﻪ ﻛﺄﻧﱠﻪ ﰲ ﺃﺻﻞ ﺟﺒﻞ‬ ‫ﳜﺎﻑ ﺃ ﹾﻥ ﻳﻘﻊ‬ ‫ﺏ ﻃﺎﺭ ﻋﻠﻰ ﺃﻧﻔﻪ ‪ ،‬ﻓﻘﺎﻝ ﺑﻪ ﻫﻜﺬﺍ ‪ .‬ﺧﺮﱠﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬ ‫ﻋﻠﻴﻪ ‪ ،‬ﻭﺇﻥﱠ ﺍﻟﻔﺎﺟﺮ ﻳﺮﻯ ﺫﻧﻮﺑَﻪ ﻛﺬﹸﺑﺎ ﹴ‬ ‫ﻭﻛﺎﻧﻮﺍ ﻳﺘﱠﻬﻤُﻮﻥ ﺃﻋﻤﺎﳍﻢ ﻭﺗﻮﺑﺎﻬﺗﻢ ‪ ،‬ﻭﳜﺎﻓﻮﻥ ﺃ ﹾﻥ ﻻ ﻳﻜﻮ ﹶﻥ ﻗﺪ ﻗﹸﹺﺒ ﹶﻞ ﻣﻨﻬﻢ ﺫﻟﻚ ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﻳُﻮ ﹺﺟﺐُ ﳍﻢ ﺷﺪﱠ ﹶﺓ ﺍﳋﻮﻑ ‪،‬‬ ‫ﻭﻛﺜﺮ ﹶﺓ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪.‬‬ ‫ﺖ ﺃﻗﻮﺍﻣﹰﺎ ﻟﻮ ﺃﻧﻔﻖ ﺃﺣﺪﻫﻢ ﻣﻞ َﺀ ﺍﻷﺭﺽ ﻣﺎ ﺃ ِﻣ َﻦ ﻟِﻌﻈﻢ ﺍﻟﺬﻧﺐ ﰲ ﻧﻔﺴﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﻋﻮﻥ ‪ :‬ﻻ َﺗِﺜ ْﻖ‬ ‫ﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﺃﺩﺭﻛ ُ‬ ‫ﺕ ﻋﻨﻚ ﺃﻡ ﻻ ‪ ،‬ﺇﻥﱠ ﻋﻤﻠﻚ‬ ‫ﺑﻜﺜﺮﺓ ﺍﻟﻌﻤﻞ ‪ ،‬ﻓﺈﻧﱠﻚ ﻻ ﺗﺪﺭﻱ ﺃﻳُﻘﺒﻞ ﻣﻨﻚ ﺃﻡ ﻻ ‪ ،‬ﻭﻻ ﺗﺄﻣﻦ ﺫﻧﻮﺑﻚ ‪ ،‬ﻓﺈﻧﱠﻚ ﻻ ﺗﺪﺭﻱ ﹸﻛﻔﱢ َﺮ ْ‬ ‫ﻣُﻐَﻴﱠﺐٌ ﻋﻨﻚ ﻛﻠﻪ ‪.‬‬ ‫ﻭﺍﻷﻇﻬﺮ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪ -‬ﺃﻋﲏ ‪ :‬ﻣﺴﺄﻟﺔ ﺗﻜﻔﲑ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺎﻷﻋﻤﺎﻝ ‪ -‬ﺃﻧﱠﻪ ﺇ ﹾﻥ ﹸﺃﺭﻳ َﺪ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋﺮ ﺗُﻤﺤﻰ‬ ‫ﲟﺠﺮﱠﺩ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻔﺮﺍﺋﺾﹺ ‪ ،‬ﻭﺗﻘﻊ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻜﻔﺮﺓ ﺑﺬﻟﻚ ﻛﻤﺎ ﺗُﻜﻔﱠ ُﺮ ﺍﻟﺼﱠﻐﺎﺋﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﻬﺬﺍ ﺑﺎﻃﻞﹲ ‪.‬‬ ‫ﲔ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻓﺘُﻤﺤﻰ‬ ‫ﻭﺇ ﹾﻥ ﺃﺭﻳ َﺪ ﺃﻧﱠﻪ ﻗﺪ ﻳُﻮﺍﺯﻥ ﻳﻮ َﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﲔ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺑ َ‬ ‫ﻂ ﺍﻟﻌﻤﻞ ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻟﻪ ﺛﻮﺍﺏٌ ‪ ،‬ﻓﻬﺬﺍ ﻗﺪ ﻳﻘﻊ ‪.‬‬ ‫ﺍﻟﻜﺒﲑﺓ ﲟﺎ ﻳُﻘﺎﺑﻠﻬﺎ ﻣﻦ ﺍﻟﻌﻤﻞ ‪ ،‬ﻭﻳَﺴ ﹸﻘ ﹸ‬ ‫ﻭﻗﺪ ﺗﻘﺪﱠﻡ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤ َﺮ ﺃﻧﱠﻪ ﳌﱠﺎ ﺃﻋﺘﻖ ﳑﻠﻮﻛﹶﻪ ﺍﻟﺬﻱ ﺿﺮﺑﻪ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﱄ ﻓﻴﻪ ِﻣ َﻦ ﺍﻷﺟﺮ ﺷﻲﺀٌ ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﻛﻔﺎﺭ ﹰﺓ‬ ‫ﻟﺬﻧﺒﻪ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺫﻧﺒُﻪ ِﻣ َﻦ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﻜﻴﻒ ﲟﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻣﻜﻔﺮﹰﺍ ﻟﻠﻜﺒﺎﺋﺮ ؟‬ ‫ﻭﺳﺒﻖ ﺃﻳﻀﹰﺎ ﻗﻮ ﹸﻝ َﻣ ْﻦ ﻗﺎ ﹶﻝ ِﻣ َﻦ ﺍﻟﺴﱠﻠﻒ ‪ :‬ﺇﻥﱠ ﺍﻟﺴﻴﺌﺔ ﲤﺤﻰ ‪ ،‬ﻭﻳﺴﻘﻂ ﻧﻈﲑﻫﺎ ﺣﺴﻨﺔ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺍﻟﱵ ﻫﻲ ﺛﻮﺍﺏ ﺍﻟﻌﻤﻞ‬ ‫ﺾ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﺎﻓﻴﺔ ﳍﺎ ‪ ،‬ﻛﻤﺎ ﻳُﺒﻄﻞ‬ ‫ﺾ ﺍﻟﻜﺒﺎﺋﺮ ﻗﺪ ﻳُﺤﹺﺒﻂﹸ ﺑﻌ َ‬ ‫‪ ،‬ﻓﺈﺫﺍ ﻛﺎ ﹶﻥ ﻫﺬﺍ ﰲ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻜﺒﺎﺋﺮ ؟ ﻓﺈﻥﱠ ﺑﻌ َ‬ ‫ﻑ ﺍﶈﺼﻨﺔ َﻳ ْﻬ ِﺪﻡُ ﻋﻤ ﹶﻞ ﻣﺌﺔ‬ ‫ﺍﳌﻦﱡ ﻭﺍﻷﺫﻯ ﺍﻟﺼﺪﻗ ﹶﺔ ‪ ،‬ﻭﺗُﺒﻄ ﹸﻞ ﺍﳌﻌﺎﻣﻠﺔ ﺑﺎﻟﺮﱢﺑﺎ ﺍﳉﻬﺎ َﺩ ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ‪ .‬ﻭﻗﺎﻝ ﺣﺬﻳﻔﺔﹸ ‪ :‬ﻗﺬ ُ‬ ‫ﺳﻨﺔ ‪ ،‬ﻭﺭﻭﻱ ﻋﻨﻪ ﻣﺮﻓﻮﻋﹰﺎ ﺧﺮﱠﺟﻪ ﺍﻟﺒﺰﺍﺭ ‪ ،‬ﻭﻛﻤﺎ ﻳﺒﻄﻞ ﺗﺮﻙ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺍﻟﻌﻤﻞ ‪ ،‬ﻓﻼ ﻳﺴﺘﻨﻜﺮ ﺃ ﹾﻥ ﻳﺒﻄﻞ ﺛﻮﺍﺏ ﺍﻟﻌﻤﻞ‬ ‫ﺍﻟﺬﻱ ﻳﻜﻔﺮ ﺍﻟﻜﺒﺎﺋﺮ ‪.‬‬ ‫ﻭﻗﺪ ﺧﺮﱠﺝ ﺍﻟﺒﺰﺍﺭ ﰲ "ﻣﺴﻨﺪﻩ" ﻭﺍﳊﺎﻛﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻋﻦ ﺍﻟﻨﱠﱯﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻗﺎﻝ ‪ )) :‬ﻳُﺆﺗَﻲ‬ ‫ﺕ ﺍﻟﻌﺒﺪ ﻭﺳﻴﱢﺌﺎﺗِﻪ َﻳ ْﻮ َﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﹶﻓﻴُﻘﺺ ﺃﻭ ﻳُﻘﻀﻰ ﺑﻌﻀُﻬﺎ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻓﺈ ﹾﻥ ﺑﻘﻴﺖ ﻟﻪ ﺣﺴﻨﺔﹲ ‪ ،‬ﻭُﺳﱢ َﻊ ﻟﻪ ﻬﺑﺎ ﰲ ﺍﳉﻨﺔ ((‬ ‫ﲝﺴﻨﺎ ِ‬ ‫‪.‬‬ ‫ﻭﺧﺮﱠﺝ ﺍﺑ ُﻦ ﺃﰊ ﺣﺎﰎ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻟﹶﻬﻴﻌﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﱠﺛﲏ ﻋﻄﺎ ُﺀ ﺑ ُﻦ ﺩﻳﻨﺎﺭ ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟُﺒﲑ ﰲ ﻗﻮ ﹺﻝ ﺍﷲ ‪ -‬ﻋﺰ‬ ‫ﻭﺟﻞ ‪ } : -‬ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ‪ ،‬ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺮﻭﻥ ﺃﻧﱠﻬﻢ ﻻ ﻳُﺆﺟﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺸﱠﻲ ِﺀ ﺍﻟﻘﻠﻴ ﹺﻞ ﺇﺫﺍ‬ ‫ﲔ ‪ ،‬ﻓﻴﺴﺘﻘﻠﱡﻮﻥ ﺃ ﹾﻥ ﻳُﻌﻄﻮﻩ ﲤﺮ ﹰﺓ ﻭﻛِﺴﺮﺓ ﻭﺟَﻮﺯ ﹰﺓ ﻭﳓﻮ ﺫﻟﻚ ‪ ،‬ﻓﲑﺩﱡﻭﻧﻪ ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻣﺎ ﻫﺬﺍ‬ ‫ﺃﻋﻄﻮﻩ ‪ ،‬ﻓﻴﺠﻲ ُﺀ ﺍﳌﺴﻜ ُ‬ ‫ﺑﺸﻲﺀ ‪ ،‬ﺇﻧﱠﻤﺎ ﻧُﺆﺟﺮ ﻋﻠﻰ ﻣﺎ ﻧُﻌﻄﻲ ﻭﳓﻦ ﳓﺒﱡﻪ ‪ ،‬ﻭﻛﺎﻥ ﺁﺧﺮﻭﻥ ﻳﺮﻭﻥ ﺃﻧﱠﻬﻢ ﻻ ﻳُﻼﻣﻮﻥ ﻋﻠﻰ ﺍﻟﺬﱠﻧﺐ ﺍﻟﻴﺴﲑ ﻣﺜﻞ ﺍﻟﻜﺬﺑﺔ‬ ‫ﻭﺍﻟﻨﻈﺮﺓ ﻭﺍﻟﻐﻴﺒﺔ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ‪ ،‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻧﱠﻤﺎ ﻭﻋﺪ ﺍﷲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﺮﻏﱠﺒﻬﻢ ﺍﷲ ﰲ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳋﲑ ﺃ ﹾﻥ ﻳﻌﻤﻠﻮﻩ‬ ‫ﲑ ﻣﻦ ﺍﻟﺸﺮﱢ ‪ ،‬ﻓﺈﻧﱠﻪ ﻳُﻮ ِﺷﻚُ ﺃ ﹾﻥ َﻳ ﹾﻜﺜﹸ َﺮ ‪ ،‬ﻓﻨَﺰﻟﺖ ‪ } :‬ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ‪،‬‬ ‫‪ ،‬ﻓﺈﻧﱠﻪ ﻳُﻮ ِﺷﻚُ ﺃ ﹾﻥ ﻳَﻜﺜﹸ َﺮ ‪ ،‬ﻭﺣﺬﱠﺭﻫﻢ ﺍﻟﻴﺴ َ‬ ‫ﻳﻌﲏ ‪ :‬ﻭﺯﻥ ﺃﺻﻐﺮ ﺍﻟﻨﻤﻞ } َﺧﻴْﺮﹰﺍ َﻳﺮَﻩ { ﻳﻌﲏ ‪ :‬ﰲ ﻛﺘﺎﺑﻪ ‪ ،‬ﻭَﻳﺴُﺮﱡﻩُ ﺫﻟﻚ ﻗﺎﻝ ‪ :‬ﻳُﻜﺘﺐ ﻟﻜﻞﱢ ﺑﺮﱟ ﻭﻓﺎﺟﺮ ﺑﻜﻞﱢ ﺳﻴﺌﺔٍ ﺳﻴﺌﺔ‬ ‫ﺕ ﺍﳌﺆﻣﻦ ﺃﻳﻀﹰﺎ ﺑﻜﻞﱢ ﻭﺍﺣﺪ ٍﺓ ﻋﺸﺮﹰﺍ ‪،‬‬ ‫ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﺑﻜﻞﱢ ﺣﺴﻨﺔ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮ ُﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﺿﺎﻋﻒ ﺍﷲ ﺣﺴﻨﺎ ِ‬ ‫ﻓﻴﻤﺤﻮ ﻋﻨﻪ ﺑﻜﻞﱢ ﺣﺴﻨ ٍﺔ ﻋﺸ َﺮ ﺳﻴﺌﺎﺕ ‪ ،‬ﻓﻤﻦ ﺯﺍﺩﺕ ﺣﺴﻨﺎﺗُﻪ ﻋﻠﻰ ﺳﻴﺌﺎﺗِﻪ ﻣِﺜﻘﺎ ﹶﻝ ﺫﺭﱠ ٍﺓ ‪ ،‬ﺩﺧﻞ ﺍﳉﻨﺔ ‪.‬‬

‫ﻀ ﹸﻞ‬ ‫ﺕ ﺍﳌﻘﺎﺑﻠﺔ ﻟﻠﺴﻴﺌﺎﺕ ‪ ،‬ﻭُﻳﻨﻈﺮ ﺇﱃ ﻣﺎ ﻳَﻔ ُ‬ ‫ﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ‪ ،‬ﰒ ﺗﺴﻘﻂ ﺍﳊﺴﻨﺎ ُ‬ ‫ﻭﻇﺎﻫ ُﺮ ﻫﺬﺍ ﺃﻧﱠﻪ ﺗﻘﻊ ﺍﳌﻘﺎﺻ ﹸﺔ ﺑﲔ ﺍﳊﺴﻨﺎ ِ‬ ‫ﺖ ﺣﺴﻨﺎﺗُﻪ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻪ ﲝﺴﻨﺔ ﻭﺍﺣﺪ ٍﺓ ﺃﹸﺛﻴﺐ ﺑﺘﻠﻚ ﺍﳊﺴﻨﺔ‬ ‫ﺤ ْ‬ ‫ﻣﻨﻬﺎ ﺑﻌ َﺪ ﺍﳌﻘﺎﺻﺔ ‪ ،‬ﻭﻫﺬﺍ ﻳُﻮﺍﻓﻖ ﻗﻮ ﹶﻝ َﻣ ْﻦ ﻗﺎﻝ ﺑﺄﻥﱠ ﻣﻦ َﺭ َﺟ َ‬ ‫ﻂ ﺑﺎﻗﻲ ﺣﺴﻨﺎﺗﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﺳﻴﺌﺎﺗﻪ ‪ ،‬ﺧﻼﻓﹰﺎ ﳌﻦ ﻗﺎﻝ ‪ :‬ﻳُﺜﺎﺏ ﺑﺎﳉﻤﻴﻊ ‪ ،‬ﻭﺗﺴﻘﹸﻂ ﺳﻴﺌﺎﺗُﻪ ﻛﺄﻧﱠﻬﺎ ﱂ ﺗﻜﻦ ‪،‬‬ ‫ﺧﺎﺻﺔ ‪ ،‬ﻭ َﺳ ﹶﻘ ﹶ‬ ‫ﻭﻫﺬﺍ ﰲ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﺃﻣﱠﺎ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻓﺈﻧﱠﻪ ﻗﺪ ﺗُﻤﺤﻰ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﻊ ﺑﻘﺎﺀ ﺛﻮﺍﻬﺑﺎ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﻍ ﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﺍﳌﻜﺎﺭﻩ ‪ ،‬ﻭﻛﺜ َﺮﺓﹸ ﺍﳋﹸﻄﺎ ﺇﱃ‬ ‫ ‪ )) :‬ﺃﻻ ﺃﺩُﱡﻟﻜﹸﻢ ﻋﻠﻰ ﻣﺎ ﳝﺤﻮ ﺍﷲ ﺑﻪ ﺍﳋﻄﺎﻳﺎ ‪ ،‬ﻭﻳﺮﻓ ُﻊ ﺑﻪ ﺍﻟﺪﺭﺟﺎﺕ ‪ :‬ﺇﺳﺒﺎ ﹸ‬‫ﲑ ﺍﳋﻄﺎﻳﺎ ﻭ َﺭ ﹾﻓ َﻊ ﺍﻟﺪﱠﺭﺟﺎﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ ‪ -‬ﺻﻠﻰ‬ ‫ﺍﳌﺴﺎﺟﺪ ‪ ،‬ﻭﺍﻧﺘﻈﺎ ُﺭ ﺍﻟﺼﱠﻼﺓ ﺑﻌﺪ ﺍﻟﺼﻼﺓ (( ﻓﺄﺛﺒﺖ ﳍﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺗﻜﻔ َ‬ ‫ﻚ ﻟﻪ ‪ ،‬ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ‪ ،‬ﳛﻴﻲ ﻭﳝﻴﺖ ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ )) : -‬ﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪَﻩ ﻻ ﺷﺮﻳ َ‬ ‫ﺐ ﺍﷲ ﻟﻪ ﻣﺌﺔ ﺣﺴﻨﺔٍ‪ ،‬ﻭﻣُﺤﻴﺖ ﻋﻨﻪ ﻣﺌﺔ ﺳﻴﺌﺔ ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ َﻋ ْﺪ ﹶﻝ ﻋﺸﺮ ﺭﻗﺎﺏ (( ‪ ،‬ﻓﻬﺬﺍ‬ ‫ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ﻣﺌﺔ ﻣﺮﱠ ٍﺓ ‪ ،‬ﻛﺘ َ‬ ‫ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺬﻛﺮ ﳝﺤﻮ ﺍﻟﺴﻴﺌﺎﺕ ‪ ،‬ﻭﻳﺒﻘﻰ ﺛﻮﺍﺑُﻪ ﻟِﻌﺎﻣﻠﻪ ﻣﻀﺎﻋﻔﹰﺎ ‪.‬‬ ‫ﺖ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ ")‪(١‬‬ ‫ﺚ ‪ " :‬ﻣَﺎ ﺍﹸ ْﺟﺘُﹺﻨَﺒ ْ‬ ‫ﺾ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫‪ ،‬ﹶﻓﹶﺄﻣﱠﺎ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ ﹶﻓﻠﹶﺎ ﺗُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻛﻤَﺎ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﻓِﻲ َﺑ ْﻌ ﹺ‬ ‫ﺏ َﻋ ْﻦ ﻫَﺬﹶﺍ ﺑﹺﻮُﺟُﻮﻩِ ‪:‬‬ ‫ﹶﻓُﻴ ﺠَﺎ ُ‬ ‫ﻚ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ‬ ‫ﺻﻴَﺎ ﹺﻡ َﺷ ْﻬ ﹺﺮ َﺭَﻣﻀَﺎ ﹶﻥ َﻭ ﹶﺫِﻟ َ‬ ‫ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ ِ‬ ‫ﺨ ْﻤ ﹺ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﺾ ‪ .‬ﻛﹶﺎﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﻁ ﺟَﺎ َﺀ ﻓِﻲ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﹶﺃ َﺣ ُﺪﻫَﺎ ‪ :‬ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍﻟﺸﱠ ْﺮ ﹶ‬ ‫َﻳﻘﹸﻮ ﹸﻝ ‪ } :‬ﹺﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ َﻭُﻧ ْﺪ ِﺧﹾﻠ ﹸﻜ ْﻢ ُﻣ ْﺪ َﺧﻠﹰﺎ ﻛﹶﺮﹺﳝًﺎ )‪(٢)(٣١‬‬ ‫__________‬ ‫)‪ - (١‬ﺃﺧﺮﺟﻪ ﻬﺑﺬﺍ ﺍﻟﻠﻔﻆ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﺑﺮﻗﻢ)‪َ (٨٩٤٩‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺖ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ « ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ ﹶﻛﻔﱠﺎ َﺭﺍﺕٌ ﹶﻟﻤَﺎ َﺑْﻴَﻨﻬُﻦﱠ ﻣَﺎ ﺍﺟْﺘُﹺﻨَﺒ ِ‬ ‫ﺨ ْﻤ ُ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﻭﺳﻠﻢ ‪ » -‬ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ‬ ‫ﺲ‬ ‫ﺨ ْﻤ ُ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﻭﻫﻮ ﰲ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪َ ( ٥٧٤‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻛﹶﺎ ﹶﻥ َﻳﻘﹸﻮ ﹸﻝ » ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ‬ ‫ﺐ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ «‪.‬‬ ‫ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭَﻣﻀَﺎ ﹸﻥ ﹺﺇﻟﹶﻰ َﺭَﻣﻀَﺎ ﹶﻥ ﻣُ ﹶﻜﻔﱢ َﺮﺍﺕٌ ﻣَﺎ َﺑ ْﻴَﻨﻬُﻦﱠ ﺇﹺﺫﹶﺍ ﺍ ْﺟَﺘَﻨ َ‬ ‫)‪ - (٢‬ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٩٢٦‬‬ ‫ﺍﺟﺘﻨﺎﺏ ﺍﻟﺸﺊ ﻣﻌﻨﺎﻩ ‪ :‬ﺍﳌﺒﺎﻋﺪﺓ ﻋﻨﻪ ﻭﺗﺮﻛﻪ ﺟﺎﻧﺒﺎ ﲝﻴﺚ ﺗﻜﻮﻥ ﺃﻧﺖ ﰱ ﺟﺎﻧﺐ ﻭﻫﻮ ﰱ ﺟﺎﻧﺐ ﺁﺧﺮ ﻭﻻ ﺗﻼﻗﻰ ﺑﻴﻨﻜﻤﺎ ‪.‬‬ ‫ﻭﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ‪ :‬ﻣﺎ ﻋﻈﻢ ﻣﻨﻬﺎ ‪ ،‬ﻭﻋﻈﻤﺖ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻪ ‪ .‬ﻛﺎﻟﺸﺮﻙ ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺑﻐﲑ ﺣﻖ ‪ ،‬ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﳓﻮ‬ ‫ﺫﻟﻚ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ‪.‬‬ ‫ﻭﺍﻟﺴﻴﺌﺎﺕ ‪ :‬ﲨﻊ ﺳﻴﺌﺔ ﻭﻫﻰ ﺍﻟﻔﻌﻠﺔ ﺍﻟﻘﺒﻴﺤﺔ ‪ ،‬ﻭﲰﻴﺖ ﺑﺬﻟﻚ؛ ﻷﻬﻧﺎ ﺗﺴﻮﺀ ﺻﺎﺣﺒﻬﺎ ﻋﺎﺟﻼ ﺃﻭ ﺁﺟﻼ ‪.‬‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﻴﺌﺎﺕ ﻫﻨﺎ ‪ :‬ﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﺑﺪﻟﻴﻞ ﻣﻘﺎﺑﻠﺘﻬﺎ ﺑﺎﻟﻜﺒﺎﺋﺮ ‪.‬‬ ‫ﻭﺍﳌﻌﲎ ‪ :‬ﺇﻥ ﺗﺘﺮﻛﻮﺍ ‪ -‬ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﺆﻣﻨﲔ ‪ -‬ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﺍﻟﱴ ﻬﻧﺎﻛﻢ ﺍﻟﺸﺮﻉ ﻋﻦ ﺍﻗﺘﺮﺍﻓﻬﺎ ‪ُ } ،‬ﻧ ﹶﻜﻔﱢ ْﺮ َﻋْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ {‬ ‫ﺃﻯ ﻧﺴﺘﺮﻫﺎ ﻋﻠﻴﻜﻢ ‪ ،‬ﻭﳕﺤﻬﺎ ﻋﻨﻜﻢ ﺣﱴ ﺗﺼﲑ ﲟﻨﺰﻟﺔ ﻣﺎ ﱂ ﻳﻌﻤﻞ ﻓﻀﻼ ﻣﻦ ﺍﷲ ﻋﻠﻴﻜﻢ ‪ ،‬ﻭﺭﲪﺔ ﺑﻜﻢ ‪.‬‬ ‫ﻼ ﹶﻛﺮﹺﳝﹰﺎ { ﺃﻯ ﻭﻧﺪﺧﻠﻜﻢ ﰱ ﺍﻵﺧﺮﺓ ﻣﺪﺧﻼ ﺣﺴﻨﺎ ﻭﻫﻮ ﺍﳉﻨﺔ ﺍﻟﱴ ﻭﻋﺪ ﺍﷲ ﻬﺑﺎ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ ‪.‬‬ ‫} َﻭُﻧ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ ﻣﱡ ْﺪ َﺧ ﹰ‬ ‫ﻓﻬﻰ ﻣﻜﺎﻥ ﻃﻴﺐ ﳚﺪ ﻣﻦ ﳛﻞ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﺮﻡ ﺍﷲ ﻭﺭﺿﺎﻩ ‪.‬‬ ‫ﻭﺍﳌﺪﺧﻞ ‪ -‬ﺑﻀﻢ ﺍﳌﻴﻢ ‪ -‬ﻛﻤﺎ ﻗﺮﺃﻩ ﺍﳉﻤﻬﻮﺭ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﻹِﺩﺧﺎﻝ ﻭﻣﻔﻌﻮﻝ ﻧﺪﺧﻠﻜﻢ ﳏﺬﻭﻑ ﺃﻯ ﻧﻜﻔﺮ ﻋﻨﻜﻢ‬ ‫ﺳﻴﺌﺎﺗﻜﻢ ﻭﻧﺪﺧﻠﻜﻢ ﺇﺩﺧﺎﻻ ﻛﺮﳝﺎ ‪.‬‬ ‫ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﻢ ﻣﻜﺎﻥ ﻣﻨﺼﻮﺑﺎ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ﻋﻨﺪ ﺍﻷﺧﻔﺶ ‪.‬‬ ‫ﻼ { ‪ -‬ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ -‬ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ﻣﻜﺎﻥ ﻟﻠﺪﺧﻮﻝ ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ﻣﻴﻤﺎ ‪ .‬ﺃﻯ ﻧﺪﺧﻠﻜﻢ‬ ‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ } ﻣﱠ ْﺪ َﺧ ﹰ‬ ‫ﻣﻜﺎﻧﺎ ﻛﺮﳝﺎ ﺃﻭ ﻧﺪﺧﻠﻜﻢ ﺩﺧﻮﻻ ﻛﺮﳝﺎ‬

‫ﻫﺬﺍ ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻳﻐﻔﺮﻫﺎ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻟﻌﺒﺎﺩﻩ ﺭﲪﺔ ﻣﻨﻪ ﻭﻛﺮﻣﺎ ﻣﱴ‬ ‫ﺍﺟﺘﻨﺒﻮﺍ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ‪ ،‬ﻭﺻﺪﻗﻮﺍ ﰱ ﺗﻮﺑﺘﻬﻢ ﺇﻟﻴﻪ ‪.‬‬ ‫ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﻬﺑﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻣﻨﻬﺎ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻣﻨﻬﺎ ﺍﻟﺼﻐﺎﺋﺮ؛ ﻷﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺪ ﻓﺼﻠﺖ ﺑﲔ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻭﺑﲔ ﻣﺎ‬ ‫ﻳﻜﻔﺮ ﺑﺎﺟﺘﻨﺎﻬﺑﺎ ﻭﻫﻮ ﺻﻐﺎﺭ ﺍﻟﺬﻧﻮﺏ ﺍﳌﻌﱪ ﻋﻨﻬﺎ ﺑﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ُ } : -‬ﻧ ﹶﻜﻔﱢ ْﺮ َﻋْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ { ‪ .‬ﻭﻷﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪-‬‬ ‫ﻱ ﺍﻟﺬﻳﻦ‬ ‫ﺠ ﹺﺰ َ‬ ‫ﻱ ﺍﻟﺬﻳﻦ ﹶﺃﺳَﺎﺀُﻭ ﹾﺍ ﹺﺑﻤَﺎ َﻋ ِﻤﻠﹸﻮ ﹾﺍ َﻭﹺﻳ ْ‬ ‫ﺠ ﹺﺰ َ‬ ‫ﻳﻘﻮﻝ ﰱ ﻣﻮﺿﻊ ﺁﺧﺮ } َﻭِﻟﻠﱠ ِﻪ ﻣَﺎ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ َﻭﻣَﺎ ﻓِﻲ ﺍﻷﺭﺽ ِﻟَﻴ ْ‬ ‫ﻚ ﻭَﺍ ِﺳﻊُ ﺍﳌﻐﻔﺮﺓ { ﻗﺎﻝ ﺍﻵﻟﻮﺳﻰ ﻣﺎ ﻣﻠﺨﺼﻪ ‪:‬‬ ‫ﺴﻨُﻮ ﹾﺍ ﺑﺎﳊﺴﲎ ﺍﻟﺬﻳﻦ ﻳَ ﺠْﺘَﻨﹺﺒُﻮﻥﹶ ﹶﻛﺒَﺎِﺋ َﺮ ﺍﻹﰒ ﻭﺍﻟﻔﻮﺍﺣﺶ ﹺﺇﻻﱠ ﺍﻟﻠﻤﻢ ﹺﺇﻥﱠ َﺭﺑﱠ َ‬ ‫ﹶﺃ ْﺣ َ‬ ‫ﻭﺍﺧﺘﻠﻔﻮﺍ ﰱ ﺣﺪ ﺍﻟﻜﺒﲑﺓ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻣﻨﻬﺎ ‪ :‬ﺃﻬﻧﺎ ﻛﻞ ﻣﻌﺼﻴﺔ ﺃﻭﺟﺒﺖ ﺍﳊﺪ ‪ .‬ﻭﻣﻨﻬﺎ ‪ :‬ﺃﻬﻧﺎ ﻛﻞ ﺟﺮﳝﺔ ﺗﺆﺫﻥ ﺑﻘﻠﺔ ﺍﻛﺘﺮﺍﺙ‬ ‫ﻣﺮﺗﻜﺒﻬﺎ ﺑﺎﻟﺪﻳﻦ ﻭﺑﻀﻌﻒ ﺩﻳﺎﻧﺘﻪ ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻮﺍﺣﺪﻯ ‪ :‬ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻜﺒﲑﺓ ﻟﻴﺲ ﳍﺎ ﺣﺪ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻌﺒﺎﺩ ﺑﻪ ‪ ،‬ﻭﺇﻻ ﻻﻗﺘﺤﻢ ﺍﻟﻨﺎﺱ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﺳﺘﺒﺎﺣﻮﻫﺎ ‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺃﺧﻔﻰ ﺫﻟﻚ ﻋﻦ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺠﺘﻬﺪﻭﺍ ﰱ ﺍﺟﺘﻨﺎﺏ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ﺭﺟﺎﺀ ﺃﻥ ﲡﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ‪ .‬ﻭﻧﻈﲑ ﺫﻟﻚ‬ ‫ﺇﺧﻔﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ‪ ،‬ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ‪ .‬ﻭﺳﺎﻋﺔ ﺍﻹِﺟﺎﺑﺔ ‪.‬‬ ‫ﻭﺫﻫﺐ ﲨﺎﻋﺔ ﺇﱃ ﺿﺒﻄﻬﺎ ﺑﺎﻟﻌﺪ ﻣﻦ ﻏﲑ ﺿﺒﻂ ﲝﺪ ‪ .‬ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ ﺃﻬﻧﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻣﻦ ﺃﻭﻝ ﻫﺬﻩ‬ ‫ﺍﻟﺴﻮﺭﺓ ﺇﱃ ﻫﻨﺎ ‪ .‬ﻭﻗﻴﻞ ﻫﻰ ﺳﺒﻊ ﺑﺪﻟﻴﻞ ﻣﺎ ﺟﺎﺀ ﰱ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪ ":‬ﺍﺟﺘﻨﺒﻮﺍ‬ ‫ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻣﺎ ﻫﻮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ ‪ :‬ﺍﻟﺸﺮﻙ ﺑﺎﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻭﺍﻟﺴﺤﺮ ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱴ ﺣﺮﻡ ﺍﷲ ﺇﻻ‬ ‫ﺑﺎﳊﻖ ‪ ،‬ﻭﺃﻛﻞ ﻣﺎ ﺍﻟﻴﺘﻴﻢ ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ‪ ،‬ﻭﺍﻟﺘﻮﱃ ﻳﻮﻡ ﺍﻟﺰﺣﻒ ﻭﻗﺬﻑ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ ﺍﳌﺆﻣﻨﺎﺕ " ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ ‪ :‬ﺟﺎﺀ ﰱ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮﻯ ﺃﻥ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ " ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ " ﻭ " ﻗﻮﻝ ﺍﻟﺰﻭﺭ " ﻭ " ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ "؟ ﻗﻠﻨﺎ ﰱ‬ ‫ﺍﳉﻮﺍﺏ ‪ :‬ﺇﻥ ﺫﻟﻚ ﳏﻤﻮﻝ ﻋﻠﻰ ﺃﻧﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺫﻛﺮ ﻣﺎ ﺫﻛﺮ ﻣﻨﻬﺎ ﻗﺼﺪﺍ ﻟﺒﻴﺎﻥ ﺍﶈﺘﺎﺝ ﻣﻨﻬﺎ ﻭﻗﺖ‬ ‫ﺍﻟﺬﻛﺮ ﻭﻟﻴﺲ ﳊﺼﺮﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻴﻪ ‪ -‬ﻓﺈﻥ ﺍﻟﻨﺺ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻴﻊ ﺑﺄﻬﻧﻦ ﻛﺒﺎﺋﺮ ﻻ ﻳﻨﻔﻰ ﻣﺎ ﻋﺪﺍﻫﻦ ‪.‬‬ ‫ﻭﺍﻟﺬﻯ ﻧﺮﺍﻩ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻣﻨﻬﺎ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻣﻨﻬﺎ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻭﺃﻥ ﺍﻟﺼﻐﺎﺋﺮ ﻳﻐﻔﺮﻫﺎ ﺍﷲ ﻟﻌﺎﺩﻩ ﻣﱴ ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺃﺧﻠﺼﻮﺍ‬ ‫ﺩﻳﻨﻬﻢ ﷲ ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻫﻰ ﻣﺎ ﺣﺬﺭ ﺍﻟﺸﺮﻉ ﻣﻦ ﺍﺭﺗﻜﺎﻬﺑﺎ ﲢﺬﻳﺮﺍ ﺷﺪﻳﺪﺍ ‪ ،‬ﻭﺗﻮﻋﺪ ﻣﺮﺗﻜﺒﻬﺎ ﺑﺴﻮﺀ ﺍﳌﺼﲑ ‪ ،‬ﻛﺎﻹﺷﺮﺍﻙ‬ ‫ﺑﺎﷲ ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺑﻐﲑ ﺣﻖ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻮﺍﺣﺶ ﺍﻟﱴ ﻳﺆﺩﻯ ﺍﺭﺗﻜﺎﻬﺑﺎ ﺇﱃ ﺇﻓﺴﺎﺩ ﺷﺄﻥ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻟﱴ‬ ‫ﻭﺭﺩ ﺍﻟﻨﻬﻰ ﻋﻨﻬﺎ ﰱ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ‪ .‬ﻭﺃﻥ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻫﻰ ﺍﻟﺬﻧﻮﺏ ﺍﻟﻴﺴﲑﺓ ﺍ ﻟﱴ ﻳﺘﺮﻛﺒﻬﺎ‬ ‫ﺍﻟﺸﺨﺺ ﻣﻦ ﻏﲑ ﺇﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ﻭﻻ ﺍﺳﺘﻬﺎﻧﺔ ﻬﺑﺎ ﺃﻭ ﻣﺪﺍﻭﻣﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﺑﻞ ﻳﻌﻘﺒﻬﺎ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺻﺪﻕ‬ ‫ﺍﷲ ﺇﺫ ﻳﻘﻮﻝ ‪َ } :‬ﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﻼﺓ ﹶﻃ َﺮﹶﻓ ﹺﻲ ﺍﻟﻨﻬﺎﺭ َﻭ ُﺯﻟﹶﻔﹰﺎ ﻣﱢ َﻦ ﺍﻟﻠﻴﻞ ﹺﺇﻥﱠ ﺍﳊﺴﻨﺎﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﻴﺌﺎﺕ ﺫﻟﻚ ﺫﻛﺮﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ {‬ ‫ﻭﻟﻘﺪ ﻓﺘﺢ ﺍ ﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻟﻌﺒﺎﺩﻩ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ ﺣﱴ ﻻ ﻳﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﺘﻪ ﻓﻘﺎﻝ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪-‬‬ ‫‪ } :‬ﻭﺍﻟﺬﻳﻦ ﹶﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﷲ ﺇﳍﺎ ﺁ َﺧ َﺮ َﻭ ﹶﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ َﺣﺮﱠ َﻡ ﺍﷲ ﹺﺇﻻﱠ ﺑﺎﳊﻖ َﻭ ﹶﻻ َﻳ ْﺰﻧُﻮ ﹶﻥ ﻭَﻣَﻦ َﻳ ﹾﻔ َﻌ ﹾﻞ ﺫﻟﻚ َﻳ ﹾﻠ َﻖ ﹶﺃﺛﹶﺎﻣﹰﺎ‬ ‫ﻼ ﺻَﺎﻟِﺤﹰﺎ ﻓﺄﻭﻟﺌﻚ ﻳَُﺒﺪﱢﻝﹸ ﺍﷲ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ‬ ‫ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ‬ ‫ﺨﹸﻠ ْﺪ ﻓِﻴ ِﻪ ﻣُﻬَﺎﻧﹰﺎ ﹺﺇﻻﱠ ﻣَﻦ ﺗَﺎ َ‬ ‫ﻒ ﹶﻟﻪُ ﺍﻟﻌﺬﺍﺏ َﻳ ْﻮ َﻡ ﺍﻟﻘﻴﺎﻣﺔ َﻭَﻳ ْ‬ ‫ُﻳﻀَﺎ َﻋ ْ‬ ‫ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﷲ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭﱠﺣِﻴﻤﹰﺎ {‬ ‫ﺴﻨَﺎ ٍ‬ ‫َﺣ َ‬ ‫ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ١٠٧‬‬ ‫ﻣﺎ ﺃﲰﺢ ﻫﺬﺍ ﺍﻟﺪﻳﻦ! ﻭﻣﺎ ﺃﻳﺴﺮ ﻣﻨﻬﺠﻪ! ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻫﺘﺎﻑ ﺑﺎﻟﺮﻓﻌﺔ ﻭﺍﻟﺴﻤﻮ ﻭﺍﻟﻄﻬﺮ ﻭﺍﻟﻨﻈﺎﻓﺔ ‪ ،‬ﻭﺍﻟﻄﺎﻋﺔ ‪.‬‬ ‫ﻭﻋﻠﻰ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﳊﺪﻭﺩ ‪ ،‬ﻭﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ‪ ،‬ﺍﻟﱵ ﻳﺮﺍﺩ ﻬﺑﺎ ﺇﻧﺸﺎﺀ ﻧﻔﻮﺱ ﺯﻛﻴﺔ ﻃﺎﻫﺮﺓ؛ ﻭﺇﻧﺸﺎﺀ‬ ‫ﳎﺘﻤﻊ ﻧﻈﻴﻒ ﺳﻠﻴﻢ ‪.‬‬ ‫ﺇﻥ ﻫﺬﺍ ﺍﳍﺘﺎﻑ؛ ﻭﻫﺬﻩ ﺍﻟﺘﻜﺎﻟﻴﻒ؛ ﻻ ﺗﻐﻔﻞ ‪ -‬ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪ -‬ﺿﻌﻒ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺼﻮﺭﻩ؛ ﻭﻻ ﺗﺘﺠﺎﻭﺯ ﺑﻪ ﺣﺪﻭﺩ ﻃﺎﻗﺘﻪ‬

‫ﻭﺗﻜﻮﻳﻨﻪ؛ ﻭﻻ ﺗﺘﺠﺎﻫﻞ ﻓﻄﺮﺗﻪ ﻭﺣﺪﻭﺩﻫﺎ ﻭﺩﻭﺍﻓﻌﻬﺎ؛ ﻭﻻ ﲡﻬﻞ ﻛﺬﻟﻚ ﺩﺭﻭﺏ ﻧﻔﺴﻪ ﻭﻣﻨﺤﻨﻴﺎﻬﺗﺎ ﺍﻟﻜﺜﲑﺓ ‪.‬‬ ‫ﻭﻣﻦ ﰒ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺍﻟﻄﺎﻗﺔ ‪ .‬ﻭﺑﲔ ﺍﻷﺷﻮﺍﻕ ﻭﺍﻟﻀﺮﻭﺭﺍﺕ ‪ .‬ﻭﺑﲔ ﺍﻟﺪﻭﺍﻓﻊ ﻭﺍﻟﻜﻮﺍﺑﺢ ‪ .‬ﻭﺑﲔ ﺍﻷﻭﺍﻣﺮ‬ ‫ﻭﺍﻟﺰﻭﺍﺟﺮ ‪ .‬ﻭﺑﲔ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪ .‬ﻭﺑﲔ ﺍﻟﺘﻬﺪﻳﺪ ﺍﻟﺮﻋﻴﺐ ﺑﺎﻟﻌﺬﺍﺏ ﻋﻨﺪ ﺍﳌﻌﺼﻴﺔ ﻭﺍﻹﻃﻤﺎﻉ ﺍﻟﻌﻤﻴﻖ ﰲ ﺍﻟﻌﻔﻮ‬ ‫ﻭﺍﳌﻐﻔﺮﺓ ‪. .‬‬ ‫ﺐ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻥ ﻳﺘﻢ ﺍﲡﺎﻫﻬﺎ ﷲ؛ ﻭﺃﻥ ﲣﻠﺺ ﺣﻘﹰﺎ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ‪ ،‬ﻭﺃﻥ ﺗﺒﺬﻝ ﻏﺎﻳﺔ ﺍﳉﻬﺪ‬ ‫ﺇﻧﻪ ﺣﺴ ُ‬ ‫ﰲ ﻃﺎﻋﺘﻪ ﻭﺭﺿﺎﻩ ‪ . .‬ﻓﺄﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ‪ . .‬ﻓﻬﻨﺎﻙ ﺭﲪﺔ ﺍﷲ ‪ . .‬ﻫﻨﺎﻙ ﺭﲪﺔ ﺍﷲ ﺗﺮﺣﻢ ﺍﻟﻀﻌﻒ ‪ ،‬ﻭﺗﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻘﺼﻮﺭ؛‬ ‫ﻭﺗﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ‪ ،‬ﻭﺗﺼﻔﺢ ﻋﻦ ﺍﻟﺘﻘﺼﲑ؛ ﻭﺗﻜﻔﺮ ﺍﻟﺬﻧﺐ ﻭﺗﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻠﻌﺎﺋﺪﻳﻦ ‪ ،‬ﰲ ﺇﻳﻨﺎﺱ ﻭﰲ ﺗﻜﺮﱘ ‪. .‬‬ ‫ﻭﺁﻳﺔ ﺑﺬﻝ ﺍﻟﻄﺎﻗﺔ ﺍﺟﺘﻨﺎﺏ ﻛﺒﺎﺋﺮ ﻣﺎ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ‪ .‬ﺃﻣﺎ ﻣﻘﺎﺭﻓﺔ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ‪ -‬ﻭﻫﻲ ﻭﺍﺿﺤﺔ ﺿﺨﻤﺔ ﺑﺎﺭﺯﺓ؛ ﻻ ﺗﺮﺗﻜﺒﻬﺎ‬ ‫ﺍﻟﻨﻔﺲ ﻭﻫﻲ ﺟﺎﻫﻠﺔ ﳍﺎ ﺃﻭ ﻏﲑ ﻭﺍﻋﻴﺔ! ﻓﻬﻲ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﱂ ﺗﺒﺬﻝ ﺍﶈﺎﻭﻟﺔ ﺍﳌﻄﻠﻮﺑﺔ؛ ﻭﱂ ﺗﺴﺘﻨﻔﺪ ﺍﻟﻄﺎﻗﺔ ﰲ‬ ‫ﺍﳌﻘﺎﻭﻣﺔ ‪ . .‬ﻭﺣﱴ ﻫﺬﻩ ﻓﺎﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ﰲ ﻛﻞ ﻭﻗﺖ ﻣﻊ ﺍﻹﺧﻼﺹ ﻣﻘﺒﻮﻟﺔ ﺑﺮﲪﺔ ﺍﷲ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ‪ . .‬ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﻓﻴﻬﺎ ‪ } :‬ﻭﺍﻟﺬﻳﻦ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻓﺎﺣﺸﺔ ﺃﻭ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺫﻛﺮﻭﺍ ﺍﷲ ﻓﺎﺳﺘﻐﻔﺮﻭﺍ ﻟﺬﻧﻮﻬﺑﻢ ‪ -‬ﻭﻣﻦ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺍﷲ ‪-‬‬ ‫ﻭﱂ ﻳﺼﺮﻭﺍ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ { ‪ .‬ﻭﻋﺪﻫﻢ ﻣﻦ } ﺍﳌﺘﻘﲔ { ‪.‬‬ ‫ﺇﳕﺎ ﺍﻟﺬﻱ ﳓﻦ ﺑﺼﺪﺩﻩ ﻫﻨﺎ ﻫﻮ ﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﻟﺬﻧﻮﺏ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺍﷲ ‪ ،‬ﻣﱴ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ؛ ﻭﻫﺬﺍ ﻫﻮ ﻭﻋﺪ ﺍﷲ ﻫﻨﺎ‬ ‫ﻭﺑﺸﺮﺍﻩ ﻟﻠﻤﺆﻣﻨﲔ ‪.‬‬ ‫ﻭﰲ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ١٣٣٦‬‬ ‫ﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ ‪:‬‬ ‫ﺍﻷُﻭﱃ ﳌﺎ ﻬﻧﻰ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻋﻦ ﺁﺛﺎ ﹴﻡ ﻫﻲ ﻛﺒﺎﺋﺮ ‪ ،‬ﻭ َﻋ َﺪ ﻋﻠﻰ ﺍﺟﺘﻨﺎﻬﺑﺎ ﺍﻟﺘﺨﻔﻴﻒ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻭﺩﻝﹼ ﻫﺬﺍ ﻋﻠﻰ‬ ‫ﺃﻥ ﰲ ﺍﻟﺬﻧﻮﺏ ﻛﺒﺎﺋ َﺮ ﻭﺻﻐﺎﺋ َﺮ ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﲨﺎﻋﺔ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻭﲨﺎﻋﺔ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﻭﺃﻥ ﺍﻟﻠﹼﻤﺴﺔ ﻭﺍﻟﻨﻈﺮﺓ ﺗُﻜﻔﱠﺮ ﺑﺎﺟﺘﻨﺎﺏ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﹶﻗ ﹾﻄﻌﹰﺎ ﺑﻮﻋﺪﻩ ﺍﻟﺼﺪﻕ ﻭﻗﻮﻟﻪ ﺍﳊﻖ ‪ ،‬ﻻ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺫﻟﻚ ‪ .‬ﻭﻧﻈﲑ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﻣﺎ ﺗﻘﺪّﻡ ﺑﻴﺎﻧﻪ ﰲ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ‬ ‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻧﱠﻤَﺎ ﺍﻟﺘﻮﺑﺔ َﻋﻠﹶﻰ ﺍﷲ { ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻟﻜﻦ ﺑﻀﻤﻴﻤﺔ ﺃﹸﺧﺮﻯ ﺇﱃ‬ ‫ﺍﻻﺟﺘﻨﺎﺏ ﻭﻫﻲ ﺇﻗﺎﻣﺔ ﺍﻟﻔﺮﺍﺋﺾ ‪ .‬ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﺴﱵّ ﰲ‬ ‫ﺍﳋﻤﺲ ﻭﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﻣﻜﻔﱢﺮﺍﺕٌ ﻣﺎ ﺑﻴﻨﻬﻦّ ﺇﺫﺍ ﺍﺟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ " ﻭﺭﻭﻯ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟُﺒ ْ‬ ‫ﳋ ْﺪ ﹺﺭﻱّ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻠﺲ ﻋﻠﻰ ﺍﳌﻨﱪ ﰒ ﻗﺎﻝ ‪:‬‬ ‫ﺻﺤﻴﺢ ﻣﺴﻨﺪﻩ ﻋﻦ " ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﰊ ﺳﻌﻴﺪ ﺍ ﹸ‬ ‫»ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ« ﺛﻼﺙ ﻣﺮﺍﺕ ‪ ،‬ﰒ ﺳﻜﺖ ﻓﺄﻛﺐّ ﻛﻞ ﺭﺟﻞ ﻣﻨﺎ ﻳﺒﻜﻲ ﺣﺰﻳﻨﹰﺎ ﻟﻴَﻤﲔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ﰒ ﻗﺎﻝ ‪» :‬ﻣﺎ ﻣﻦ ﻋﺒﺪ ﻳﺆﺩّﻱ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻳﺼﻮﻡ ﺭﻣﻀﺎﻥ ﻭﳚﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﺴﺒﻊ ﺇﻻ ﻓﺘﺤﺖ ﻟﻪ ﲦﺎﻧﻴﺔ‬ ‫ﺃﺑﻮﺍﺏ ﻣﻦ ﺍﳉﻨﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﱴ ﺇﻬﻧﺎ ﻟﺘﺼﻔﹼﻖ« ﰒ ﺗﻼ } ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ ﺳَﻴﱢﺌﹶﺎﺗِﻜﹸﻢْ { " ﻓﻘﺪ‬ ‫ﺢ ﺍﻟﺴﻨﺔ ﺑﺘﻜﻔﲑ ﺍﻟﺼﻐﺎﺋﺮ ﻗﻄﻌﹰﺎ ﻛﺎﻟﻨﻈﺮ ﻭﺷِﺒﻬﻪ ‪ .‬ﻭﺑﻴّﻨﺖ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﳌﺮﺍﺩ ﺏ } ﺗَﺠْﺘَﻨﹺﺒُﻮﺍﹾ { ﻟﻴﺲ‬ ‫ﺗﻌﺎﺿﺪ ﺍﻟﻜﺘﺎﺏ ﻭﺻﺤﻴ ُ‬ ‫ﻛﻞﹼ ﺍﻻﺟﺘﻨﺎﺏ ﳉﻤﻴﻊ ﺍﻟﻜﺒﺎﺋﺮ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ .‬ﻭﺃﻣﺎ ﺍﻷُﺻﻮﻟﻴﻮﻥ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻻ ﳚﺐ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﺗﻜﻔﲑ ﺍﻟﺼﻐﺎﺋﺮ ﺑﺎﺟﺘﻨﺎﺏ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻭﺇﳕﺎ ﳏﻤﻞ ﺫﻟﻚ ﻋﻠﻰ ﻏﻠﺒﺔ ﺍﻟﻈﻦّ ﻭﻗﻮّﺓ ﺍﻟﺮّﺟﺎﺀ ﻭﺍﳌﺸﻴﺌﺔﹸ ﺛﺎﺑﺘﺔﹲ ‪ .‬ﻭﺩﻝﹼ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻟﻮ ﻗﻄﻌﻨﺎ ﺠﻤﻟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ‬ ‫ﲑ ﺻﻐﺎﺋﺮﻩ ﻗﻄﻌﹰﺎ ﻟﻜﺎﻧﺖ ﻟﻪ ﰲ ﺣﻜﻢ ﺍﳌﺒﺎﺡ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺑﺄﻻﹼ ﺗِﺒﺎﻋﺔ ﻓﻴﻪ ‪ ،‬ﻭﺫﻟﻚ ﻧﻘﺾ ﻟ ُﻌﺮَﻯ‬ ‫ﻭﳑﺘﺜﻞ ﺍﻟﻔﺮﺍﺋﺾ ﺗﻜﻔ َ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ‪ .‬ﻭﻻ ﺻﻐﲑﺓ ﻋﻨﺪﻧﺎ ‪ .‬ﻗﺎﻝ ﺍﻟﻘﹸﺸﲑﻱّ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ‪ :‬ﻭﺍﻟﺼﺤﻴﺢ ﺃﻬﻧﺎ ﻛﺒﺎﺋﺮ ﻭﻟﻜﻦ ﺑﻌﻀﻬﺎ ﺃﻋﻈﻢ ﻭﻗﻌﹰﺎ ﻣﻦ ﺑﻌﺾ ‪،‬‬ ‫ﻭﺍﳊﻜﻤﺔ ﰲ ﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﺃﻥ ﳚﺘﻨﺐ ﺍﻟﻌﺒﺪ ﲨﻴﻊ ﺍﳌﻌﺎﺻﻲ ‪.‬‬ ‫ﻗﻠﺖ ‪ :‬ﻭﺃﻳﻀﺎﹰ ﻓﺈﻥ ﻣﻦ ﻧﻈﺮ ﺇﱃ ﻧﻔﺲ ﺍﳌﺨﺎﻟﻔﺔ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻻ ﺗﻨﻈ ْﺮ ﺇﱃ ﺻِﻐﺮ ﺍﻟﺬﻧﺐ ﻭﻟﻜﻦ ﺍﻧﻈﺮ ﻣﻦ ﻋﺼﻴﺖ‬

‫ﻛﺎﻧﺖ ﺍﻟﺬﻧﻮﺏ ﻬﺑﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻛﻠﻬﺎ ﻛﺒﺎﺋﺮ ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﳜﺮّﺝ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﻄﻴّﺐ ﻭﺍﻷُﺳﺘﺎﺫ ﺃﰊ‬ ‫ﺇﺳﺤﺎﻕ ﺍﻷﺳﻔﺮﺍﻳﲏ ﻭﺃﰊ ﺍﳌﻌﺎﱄ ﻭﺃﰊ ﻧﺼﺮ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻘﺸﲑﻱ ﻭﻏﲑﻫﻢ؛ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺇﳕﺎ ﻳﻘﺎﻝ ﻟﺒﻌﻀﻬﺎ ﺻﻐﲑﺓ ﺑﺎﻹﺿﺎﻓﺔ‬ ‫ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻛﱪ ﻣﻨﻬﺎ ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﺍﻟﺰﱏ ﺻﻐﲑﺓ ﺑﺈﺿﺎﻓﺘﻪ ﺇﱃ ﺍﻟﻜﻔﺮ ‪ ،‬ﻭﺍﻟﻘﹸﺒْﻠﺔ ﺍﶈﺮﻣﺔ ﺻﻐﲑﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺰﱏ ‪ ،‬ﻭﻻ ﺫﻧﺐ‬ ‫ﻋﻨﺪﻧﺎ ﻳُﻐﻔﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺫﻧﺐ ﺁﺧﺮ ‪ ،‬ﺑﻞ ﻛﻞ ﺫﻟﻚ ﻛﺒﲑﺓ ﻭﻣﺮﺗﻜﺒﻪ ﰲ ﺍﳌﺸﻴﺌﺔ ﻏﲑ ﺍﻟﻜﻔﺮ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐِﻔﺮُ‬ ‫ﲑ ﻣَﺎ‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ٤٨ :‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻘﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ " ﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﹺﺒ َ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺃﹶﻥ ﻳُ ْ‬ ‫ﺗ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ " ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ؛ ﻭﻛﺒﲑ ﺍﻹﰒ ﺍﻟﺸﺮﻙ ‪ .‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻋﻠﻰ ﺍﳉﻤﻊ ﻓﺎﳌﺮﺍﺩ ﺃﺟﻨﺎﺱ ﺍﻟﻜﻔﺮ ‪ .‬ﻭﺍﻵﻳﺔﹸ ﺍﻟﱵ ﻗﻴّﺪﺕ‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ‪ .‬ﻭﺍﺣﺘﺠﻮﺍ ﲟﺎ ﺭﻭﺍﻩ ﻣُﺴﻠﻢ‬ ‫ﺍﳊﻜﻢ ﻓﺘﺮﺩّ ﺇﻟﻴﻬﺎ ﻫﺬﻩ ﺍﳌﻄﻠﹶﻘﺎﺕ ﻛﻠﻬﺎ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭَﻳﻐْ ِﻔﺮُ َﻣﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﻭﻏﲑ ُﻩ ﻋﻦ ﺃﰊ ﺃﹸﻣﺎﻣﺔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪» " :‬ﻣَﻦ ﺍﻗﺘﻄﻊ ﺣﻖ ﺍﻣﺮﻯﺀ ﻣﺴﻠﻢ ﺑﻴﻤﻴﻨﻪ ﻓﻘﺪ ﺃﻭﺟﺐ ﺍﷲ‬ ‫ﻟﻪ ﺍﻟﻨﺎﺭ ﻭﺣﺮّﻡ ﻋﻠﻴﻪ ﺍﳉﻨﺔ« ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺷﻴﺌﺎﹰ ﻳﺴﲑﺍﹰ؟ ﻗﺎﻝ ‪» :‬ﻭﺇﻥ ﻛﺎﻥ ﻗﻀﻴﺒﹰﺎ ﻣﻦ ﹶﺃﺭَﺍﻙ«‬ ‫" ﻓﻘﺪ ﺟﺎﺀ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻴﺴﲑ ﻛﻤﺎ ﺟﺎﺀ ﻋﻠﻰ ﺍﻟﻜﺜﲑ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺍﻟﻜﺒﲑﺓ ﻛﻞﹼ ﺫﻧﺐ ﺧﺘﻤﻪ ﺍﷲ ﺑﻨﺎﺭ ﺃﻭ‬ ‫ﻏﻀﺐ ﺃﻭ ﻟﻌﻨﺔ ﺃﻭ ﻋﺬﺍﺏ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ :‬ﺍﻟﻜﺒﺎﺋﺮ ﻣﺎ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺇﱃ ﺛﻼﺙ ﻭﺛﻼﺛﲔ ﺁﻳﺔ؛‬ ‫ﺠَﺘﹺﻨﺒُﻮ ﹾﺍ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ‪ .‬ﻭﻗﺎﻝ ﻃﺎﻭﺱ ‪ :‬ﻗﻴﻞ ﻻﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻜﺒﺎﺋﺮ ﺳﺒﻊ؟ ﻗﺎﻝ ‪ :‬ﻫﻲ‬ ‫ﻭﺗﺼﺪﻳﻘﹸﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﺇﹺﻥ َﺗ ْ‬ ‫ﺇﱃ ﺍﻟﺴﺒﻌﲔ ﺃﻗﺮﺏ ‪ .‬ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟُﺒﲑ ‪ :‬ﻗﺎﻝ ﺭﺟﻞ ﻻﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻜﺒﺎﺋﺮ ﺳﺒﻊ؟ ﻗﺎﻝ ‪ :‬ﻫﻲ ﺇﱃ ﺍﻟﺴﺒﻌﻤﺎﺋﺔ ﺃﻗﺮﺏ ﻣﻨﻬﺎ‬ ‫ﺇﱃ ﺍﻟﺴﺒﻊ؛ ﻏﲑ ﺃﻧﻪ ﻻ ﻛﺒﲑﺓ ﻣﻊ ﺍﺳﺘﻐﻔﺎﺭ ﻭﻻ ﺻﻐﲑﺓ ﻣﻊ ﺇﺻﺮﺍﺭ ‪ .‬ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﺍﻟﻜﺒﺎﺋﺮ ﺃﺭﺑﻊ ‪:‬‬ ‫ﺍﻟﻴﺄﺱ ﻣﻦ ﺭَﻭﺡ ﺍﷲ ‪ ،‬ﻭﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪ ،‬ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ‪ ،‬ﻭﺍﻟﺸﱢﺮﻙ ﺑﺎﷲ؛ ﺩﻝ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻭﺭﻭﻱ ﻋﻦ‬ ‫ﺍﺑﻦ ﻋﻤﺮ ‪ :‬ﻫﻲ ﺗﺴﻊ ‪ :‬ﻗﺘﻞ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ‪ ،‬ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪ ،‬ﻭ َﺭﻣْﻲ ﺍﶈﺼَﻨﺔ ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ‪ ،‬ﻭﻋﻘﻮﻕ‬ ‫ﺍﻟﻮﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺍﻟﻔِﺮﺍﺭ ﻣﻦ ﺍﻟﺰّﺣﻒ ‪ ،‬ﻭﺍﻟﺴﺤﺮ ‪ ،‬ﻭﺍﻹﳊﺎﺩ ﰲ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ‪ .‬ﻭﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﺍﻟﻘِﻤﺎﺭ ﻭﺍﻟﺴﺮﻗﺔ‬ ‫ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻭ َﺳﺐّ ﺍﻟﺴﱠﻠﹶﻒ ﺍﻟﺼﺎﱀ ﻭﻋﺪﻭﻝ ﺍﳊﻜﺎﻡ ﻋﻦ ﺍﳊﻖ ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﺍﻟﻴﻤﲔ ﺍﻟﻔﺎﺟﺮﺓ ﻭﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ‬ ‫ﺴﺐّ ﺫﻟﻚ ﺍﻟﺮﺟ ﹸﻞ ﺃﺑﻮﻳﻪ ﻭﺍﻟﺴﻌﻲ ﰲ ﺍﻷﺭﺽ ﻓﺴﺎﺩﹰﺍ ؛ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻜﺜﺮ‬ ‫ﻼ ﻓَﻴ ُ‬ ‫ﺴﺐّ ﺭﺟ ﹰ‬ ‫ﻭﺳﺐ ﺍﻹﻧﺴﺎﻥ ﺃﺑﻮﻳﻪ ﺑﺄﻥ ﻳ ُ‬ ‫ﺗَﻌﺪﺍﺩﻩ ﺣﺴﺐ ﻣﺎ ﺟﺎﺀ ﺑﻴﺎﻬﻧﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﰲ ﺃﺣﺎﺩﻳﺚ ﺧﺮّﺟﻬﺎ ﺍﻷﺋﻤﺔ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻣﻨﻬﺎ ﲨﻠ ﹰﺔ‬ ‫ﻭﺍﻓﺮﺓ ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺗَﻌﺪﺍﺩﻫﺎ ﻭﺣﺼﺮﻫﺎ ﻻﺧﺘﻼﻑ ﺍﻵﺛﺎﺭ ﻓﻴﻬﺎ ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻗﻮﻝ ‪ :‬ﺇﻧﻪ ﻗﺪ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ﺃﺣﺎﺩﻳﺚ‬ ‫ﻛﺜﲑﺓ ﺻِﺤﺎﺡ ﻭﺣِﺴﺎﻥ ﱂ ﻳُﻘﺼﺪ ﻬﺑﺎ ﺍﳊﺼﺮ ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﻀﻬﺎ ﺃﻛﱪ ﻣﻦ ﺑﻌﺾ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﻳﻜﺜﺮ ﺿﺮﺭﻩ ‪ ،‬ﻓﺎﻟﺸﺮﻙ ﺃﻛﱪ‬ ‫ﺫﻟﻚ ﻛﻠﻪ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳُﻐﻔﺮ ﻟﻨﺺّ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻭﺑﻌﺪﻩ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ؛ ﻷﻥ ﻓﻴﻪ ﺗﻜﺬﻳﺐ ﺍﻟﻘﺮﺁﻥ؛ ﺇﺫ‬ ‫ﺖ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ { ] ﺍﻷﻋﺮﺍﻑ ‪ [ ١٥٦ :‬ﻭﻫﻮ ﻳﻘﻮﻝ ‪ :‬ﻻ ﻳﻐﻔﺮ ﻟﻪ؛ ﻓﻘﺪ َﺣﺠَﺮ‬ ‫ﻳﻘﻮﻝ ﻭﻗﻮﻟﻪ ﺍﳊﻖ ‪َ } :‬ﻭ َﺭ ْﺣ َﻤﺘِﻲ َﻭ ِﺳ َﻌ ْ‬ ‫ﺡ ﺍﷲ ﹺﺇﻻﱠ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻭﻥ { ]‬ ‫ﻭﺍﺳﻌﹰﺎ ‪ .‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺘﻘﺪﹰﺍ ﻟﺬﻟﻚ؛ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻧﱠﻪُ ﹶﻻ َﻳ ْﻴﹶﺄﺱُ ﻣِﻦ ﺭﱠ ْﻭ ﹺ‬ ‫ﻳﻮﺳﻒ ‪ . [ ٨٧ :‬ﻭﺑﻌﺪﻩ ﺍﻟﻘﻨﻮﻁ؛ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﻭَﻣَﻦ َﻳ ﹾﻘَﻨﻂﹸ ِﻣﻦ ﺭﱠ ْﺣ َﻤ ِﺔ َﺭﺑﱢ ِﻪ ﹺﺇﻻﱠ ﺍﻟﻀﺂﻟﻮﻥ { ] ﺍﳊﺠﺮ ‪. [ ٥٦ :‬‬ ‫ﻭﺑﻌﺪﻩ ﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﻓﻴﺴﺘﺮﺳﻞ ﰲ ﺍﳌﻌﺎﺻﻲ ﻭﻳﺘّﻜﻞ ﻋﻠﻰ ﺭﲪﺔ ﺍﷲ ﻣﻦ ﻏﲑ ﻋﻤﻞ؛ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﹶﺃﹶﻓﹶﺄ ِﻣﻨُﻮ ﹾﺍ َﻣ ﹾﻜ َﺮ‬ ‫ﻼ َﻳ ﹾﺄ َﻣﻦُ َﻣ ﹾﻜ َﺮ ﺍﷲ ﹺﺇﻻﱠ ﺍﻟﻘﻮﻡ ﺍﳋﺎﺳﺮﻭﻥ { ] ﺍﻷﻋﺮﺍﻑ ‪ . [ ٩٩ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪َ } :‬ﻭ ﹶﺫِﻟﻜﹸﻢْ ﹶﻇﻨﱡﻜﹸﻢُ ﺍﻟﺬﻱ ﹶﻇﻨَﻨﺘُﻢ ﹺﺑ َﺮﺑﱢﻜﹸ ْﻢ‬ ‫ﺍﷲ ﹶﻓ ﹶ‬ ‫ﺤُﺘ ْﻢ ﻣﱢ َﻦ ﺍﳋﺎﺳﺮﻳﻦ { ] ﻓﺼﻠﺖ ‪ [ ٢٣ :‬ﻭﺑﻌﺪﻩ ﺍﻟﻘﺘﻞ؛ ﻷﻥ ﻓﻴﻪ ﺇﺫﻫﺎﺏ ﺍﻟﻨﻔﻮﺱ ﻭﺇﻋﺪﺍ َﻡ ﺍﻟﻮﺟﻮﺩ ‪،‬‬ ‫ﺻَﺒ ْ‬ ‫ﹶﺃ ْﺭﺩَﺍ ﹸﻛ ْﻢ ﹶﻓﹶﺄ ْ‬ ‫ﻭﺍﻟﻠﱢﻮﺍﻁﹸ ﻓﻴﻪ ﻗﻄﻊ ﺍﻟﻨﱠﺴﻞ ‪ ،‬ﻭﺍﻟﺰﱏ ﻓﻴﻪ ﺍﺧﺘﻼﻁ ﺍﻷﻧﺴﺎﺏ ﺑﺎﳌﻴﺎﻩ ‪ ،‬ﻭﺍﳋﹶﻤ ُﺮ ﻓﻴﻪ ﺫﻫﺎﺏ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﺎﻁ ﺍﻟﺘﻜﻠﻴﻒ ‪،‬‬ ‫ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻷﺫﺍﻥ ﻓﻴﻪ ﺗﺮ ُﻙ ﺇﻇﻬﺎﺭ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺷﻬﺎﺩ ﹸﺓ ﺍﻟﺰﻭﺭ ﻓﻴﻬﺎ ﺍﺳﺘﺒﺎﺣﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﻔﺮﻭﺝ ﻭﺍﻷﻣﻮﺍﻝ ‪ ،‬ﺇﱃ‬ ‫ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﺑﻴّﻦ ﺍﻟﻀﺮﺭ؛ ﻓﻜﻞﹼ ﺫﻧﺐ ﻋﻈﹼﻢ ﺍﻟﺸﺮْﻉ ﺍﻟﺘﻮﻋﱡ َﺪ ﻋﻠﻴﻪ ﺑﺎﻟﻌﻘﺎﺏ ﻭﺷﺪّﺩﻩ ‪ ،‬ﺃﻭ ﻋﻈﹼﻢ ﺿﺮﺭﻩ ﰲ ﺍﻟﻮﺟﻮﺩ ﻛﻤﺎ‬ ‫ﺫﻛﺮﻧﺎ ﻓﻬﻮ ﻛﺒﲑﺓ ﻭﻣﺎ ﻋﺪﺍﻩ ﺻﻐﲑﺓ ‪ .‬ﻓﻬﺬﺍ ﻳﺮﺑﻂ ﻟﻚ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻳﻀﺒﻄﻪ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫ﻼ ﹶﻛﺮﹺﳝﹰﺎ { ﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺃﻛﺜﺮ ﺍﻟﻜﻮﻓﻴﲔ »ﻣُﺪﺧﻼ« ﺑﻀﻢ ﺍﳌﻴﻢ ‪ ،‬ﻓﻴﺤﺘﻤﻞ ﺃﻥ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭُﻧ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ ﻣﱡ ْﺪ َﺧ ﹰ‬ ‫ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ‪ ،‬ﺃﻱ ﺇﺩﺧﺎﻻ ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﺃﻱ ﻭﻧﺪﺧﻠﻜﻢ ﺍﳉﻨﺔ ﺇﺩﺧﺎﻻ ‪ .‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﳌﻜﺎﻥ ﻓﻴﻜﻮﻥ‬ ‫ﻣﻔﻌﻮﻻ ‪ .‬ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭ ﺩﺧﻞ ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﺑﺈﺿﻤﺎﺭ ﻓﻌﻞ؛ ﺍﻟﺘﻘﺪﻳﺮ ﻭﻧﺪﺧﻠﻜﻢ‬ ‫ﻓﺘﺪﺧﻠﻮﻥ ﻣﺪﺧَﻼ ‪ ،‬ﻭﺩّﻝ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﻢ ﻣﻜﺎﻥ ﻓﻴﻨﺘﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ‪ ،‬ﺃﻱ ﻭﻧﺪﺧﻠﻜﻢ‬ ‫ﻣﻜﺎﻧﺎ ﻛﺮﳝﺎ ﻭﻫﻮ ﺍﳉﻨﺔ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻦ ﺍﻷﻋﺮﺍﰊ ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺩﺍﻭﺩ ﺍﻟﺴّﺠﺴﺘﺎﱐ ﻳﻘﻮﻝ ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ‬ ‫ﺣﻨﺒﻞ ﻳﻘﻮﻝ ‪ :‬ﺍﳌﺴﻠﻤﻮﻥ ﻛﻠﻬﻢ ﰲ ﺍﳉﻨﺔ؛ ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﻛﻴﻒ؟ ﻗﺎﻝ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ } ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ‬ ‫ﻼ ﹶﻛ ﹺﺮﳝﹰﺎ { ﻳﻌﲏ ﺍﳉﻨﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﺍﺩّﺧﺮﺕ‬ ‫َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ َﻭُﻧ ْﺪ ِﺧﹾﻠ ﹸﻜ ْﻢ ﻣﱡ ْﺪ َﺧ ﹰ‬ ‫ﺷﻔﺎﻋﱵ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﱵ " ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺸﻔﻊ ﰲ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻓﺄﻱ ﺫﻧﺐ ﻳﺒﻘﻰ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ‪ .‬ﻭﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ ‪ :‬ﺍﻟﻜﺒﺎﺋﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨّﺔ ﺗُﻐﻔﺮ ﳌﻦ ﺃﻗﻠﻊ ﻋﻨﻬﺎ ﻗﺒﻞ ﺍﳌﻮﺕ‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ﺍﻵﻳﺔ‬ ‫ﺣﺴﺐ ﻣﺎ ﺗﻘﺪّﻡ ‪ .‬ﻭﻗﺪ ﻳُﻐﻔﺮ ﳌﻦ ﻣﺎﺕ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ؛ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪َ } :‬ﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺬﻧﻮﺏ ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺗﺎﺏ ﻗﺒﻞ ﺍﳌﻮﺕ ﱂ ﻳﻜﻦ ﻟﻠﺘﻔﺮﻗﺔ ﺑﲔ ﺍﻹﺷﺮﺍﻙ ﻭﻏﲑﻩ ﻣﻌﲎ ﺇﺫ‬ ‫ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻳﻀﹰﺎ ﻣﻐﻔﻮﺭ ﻟﻪ ‪ .‬ﻭﺭُﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﲬﺲ ﺁﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻫﻲ ﺃﺣﺐ ﺇﱄ ﻣﻦ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ‬ ‫ﺍﻟﺪﻧﻴﺎ ﲨﻴﻌﹰﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﺇﹺﻥ ﺗَﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ﻭﻗﻮﻟﻪ } ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﺴﻪُ { ] ﺍﻟﻨﺴﺎﺀ ‪[ ١١٠ :‬‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ٤٨ :‬ﺍﻵﻳﺔ ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳﻮﺍﺀﺍ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ‬ ‫ﹶﺫِﻟ َ‬ ‫ﺴَﻨ ﹰﺔ ﻳُﻀَﺎﻋِﻔﹾﻬَﺎ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ٤٠ :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﺍﻟﺬﻳﻦ ﺁ َﻣﻨُﻮ ﹾﺍ ﺑﺎﷲ َﻭﺭُﺳُِﻠ ِﻪ { ]‬ ‫‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭَﺇﹺﻥ َﺗﻚُ َﺣ َ‬ ‫ﺍﻟﻨﺴﺎﺀ ‪ . [ ١٥٢ :‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ؛ ﲦﺎﻥ ﺁﻳﺎﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻫﻦّ ﺧﲑ ﳍﺬﻩ ﺍﻷﻣﺔ ﳑﺎ ﻃﻠﻌﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺲ‬ ‫ﻒ َﻋ ْﻨ ﹸﻜ ْﻢ { } ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ‬ ‫ﺨﻔﱢ َ‬ ‫ﺏ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ { } ُﻳﺮﹺﻳ ُﺪ ﺍﷲ ﺃﹶﻥ ﻳُ َ‬ ‫ﻭﻏﺮﺑﺖ ‪ُ } :‬ﻳﺮﹺﻳ ُﺪ ﺍﷲ ِﻟﻴَُﺒﻴﱢ َﻦ ﹶﻟ ﹸﻜ ْﻢ { } ﻭﺍﷲ ُﻳﺮﹺﻳ ُﺪ ﺃﹶﻥ َﻳﺘُﻮ َ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ { ] ﺍﻟﻨﺴﺎﺀ ‪ } [ ٤٨ :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ‬ ‫ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ ﺳَﻴﱢﺌﹶﺎﺗِﻜﹸﻢْ { ‪ ،‬ﺍﻵﻳﺔ ‪ } ،‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﺴﻪُ { ] ﺍﻟﻨﺴﺎﺀ ‪ } [ ١١٠ :‬ﻣﱠﺎ َﻳ ﹾﻔ َﻌﻞﹸ ﺍﷲ‬ ‫َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ] ﺍﻟﻨﺴﺎﺀ ‪ } [ ٤٠ :‬ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳﻮﺍﺀﺍ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ‬ ‫ﹺﺑ َﻌﺬﹶﺍﹺﺑﻜﹸ ْﻢ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ١٤٧ :‬ﺍﻵﻳﺔ ‪.‬‬ ‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪( ١٧٩‬‬ ‫ﺍﻋﻠﻢ ﺃﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﻗﺪﻡ ﺫﻛﺮ ﺍﻟﻮﻋﻴﺪ ﺃﺗﺒﻌﻪ ﺑﺘﻔﺼﻴﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻓﺬﻛﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ ‪ :‬ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﻛﺒﺎﺋﺮ ‪ .‬ﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ ‪:‬‬ ‫ﻛ ﻞ ﺷﻲﺀ ﻋﺼﻰ ﺍﷲ ﻓﻴﻪ ﻓﻬﻮ ﻛﺒﲑﺓ ‪ ،‬ﻓﻤﻦ ﻋﻤﻞ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻓﻠﻴﺴﺘﻐﻔﺮ ﺍﷲ ‪ ،‬ﻓﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‬ ‫ﺇﻻ ﺭﺍﺟﻌﺎ ﻋﻦ ﺍﻻﺳﻼﻡ ‪ ،‬ﺃﻭ ﺟﺎﺣﺪﺍ ﻓﺮﻳﻀﺔ ‪ ،‬ﺃﻭ ﻣﻜﺬﺑﺎ ﺑﻘﺪﺭ ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺿﻌﻴﻒ ﻟﻮﺟﻮﻩ ‪:‬‬ ‫ﺍﳊﺠﺔ ﺍﻷﻭﱃ ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻓﺎﻥ ﺍﻟﺬﻧﻮﺏ ﻟﻮ ﻛﺎﻧﺖ ﺑﺄﺳﺮﻫﺎ ﻛﺒﺎﺋﺮ ﱂ ﻳﺼﺢ ﺍﻟﻔﺼﻞ ﺑﲔ ﻣﺎ ﻳﻜﻔﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺑﲔ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ‪.‬‬ ‫ﲑ ﹰﺓ‬ ‫ﲑ ﹰﺓ َﻭ ﹶﻻ ﹶﻛﹺﺒ َ‬ ‫ﺻ ِﻐ َ‬ ‫ﺴَﺘ ﹶﻄ ٌﺮ { ] ﺍﻟﻘﻤﺮ ‪ [ ٥٣ :‬ﻭﻗﻮﻟﻪ ‪ } :‬ﹶﻻ ﻳُﻐَﺎ ِﺩﺭُ َ‬ ‫ﲑ ﻣﱡ ْ‬ ‫ﲑ َﻭ ﹶﻛﹺﺒ ﹴ‬ ‫ﺻ ِﻐ ﹴ‬ ‫ﺍﳊﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭ ﹸﻛ ﱡﻞ َ‬ ‫ﹺﺇﻻﱠ ﹶﺃ ْﺣﺼَﺎﻫَﺎ { ] ﺍﻟﻜﻬﻒ ‪. [ ٤٩ :‬‬ ‫ﺍﳊﺠﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻧﺺ ﻋﻠﻰ ﺫﻧﻮﺏ ﺑﺄﻋﻴﺎﻬﻧﺎ ﺃﻬﻧﺎ ﻛﺒﺎﺋﺮ ‪ ،‬ﻛﻘﻮﻟﻪ ‪ » :‬ﺍﻟﻜﺒﺎﺋﺮ ‪ :‬ﺍﻹﺷﺮﺍﻙ‬ ‫ﺑﺎﷲ ﻭﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ « ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ‪.‬‬ ‫ﺍﳊﺠﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭ ﹶﻛﺮﱠ َﻩ ﹺﺇﹶﻟْﻴﻜﹸﻢُ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ { ] ﺍﳊﺠﺮﺍﺕ ‪ [ ٧ :‬ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ‬ ‫ﺍﳌﻨﻬﻴﺎﺕ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ ‪ :‬ﺃﻭﳍﺎ ‪ :‬ﺍﻟﻜﻔﺮ ‪ ،‬ﻭﺛﺎﻧﻴﻬﺎ ‪ :‬ﺍﻟﻔﺴﻮﻕ ‪ .‬ﻭﺛﺎﻟﺜﻬﺎ ‪ :‬ﺍﻟﻌﺼﻴﺎﻥ ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﻔﺴﻮﻕ ﻭﺑﲔ‬

‫ﺍﻟﻌﺼﻴﺎﻥ ﻟﻴﺼﺢ ﺍﻟﻌﻄﻒ ‪ ،‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﳌﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺑﲔ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﺎﻟﻜﺒﺎﺋﺮ ﻫﻲ ﺍﻟﻔﺴﻮﻕ ‪،‬‬ ‫ﻭﺍﻟﺼﻐﺎﺋﺮ ﻫﻲ ﺍﻟﻌﺼﻴﺎﻥ ‪ .‬ﻭﺍﺣﺘﺞ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻮﺟﻬﲔ ‪ :‬ﺃﺣﺪﳘﺎ ‪ :‬ﻛﺜﺮﺓ ﻧﻌﻢ ﻣﻦ ﻋﺼﻰ ‪ .‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺇﺟﻼﻝ ﻣﻦ ﻋﺼﻰ ‪،‬‬ ‫ﻓﺎﻥ ﺍﻋﺘﱪﻧﺎ ﺍﻷﻭﻝ ﻓﻨﻌﻢ ﺍﷲ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ } :‬ﻭَﺇﹺﻥ َﺗُﻌﺪﱡﻭ ﹾﺍ ﹺﻧ ْﻌ َﻤ ﹶﺔ ﺍﷲ ﹶﻻ ﺗُﺤْﺼُﻮﻫَﺎ { ] ﺍﻟﻨﺤﻞ ‪ [ ١٨ :‬ﻭﺍﻥ‬ ‫ﺍﻋﺘﱪﻧﺎ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺃﺟﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺃﻋﻈﻤﻬﺎ ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﺼﻴﺎﻧﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟﻜﱪ ‪ ،‬ﻓﺜﺒﺖ ﺃﻥ‬ ‫ﻛﻞ ﺫﻧﺐ ﻓﻬﻮ ﻛﺒﲑﺓ ‪.‬‬ ‫ﻭﺍﳉﻮﺍﺏ ﻣﻦ ﻭﺟﻬﲔ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﻛﻤﺎ ﺃﻧﻪ ﺗﻌﺎﱃ ﺃﺟﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺃﺷﺮﻓﻬﺎ ‪ ،‬ﻓﻜﺬﻟﻚ ﻫﻮ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﻭﺃﻛﺮﻡ‬ ‫ﺍﻷﻛﺮﻣﲔ ‪ ،‬ﻭﺃﻏﲎ ﺍﻷﻏﻨﻴﺎﺀ ﻋﻦ ﻃﺎﻋﺎﺕ ﺍﳌﻄﻴﻌﲔ ﻭﻋﻦ ﺫﻧﻮﺏ ﺍﳌﺬﻧﺒﲔ ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻳﻮﺟﺐ ﺧﻔﺔ ﺍﻟﺬﻧﺐ ‪ .‬ﺍﻟﺜﺎﱐ ‪ :‬ﻫﺐ‬ ‫ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ﻛﺒﲑﺓ ﻣﻦ ﺣﻴﺚ ﺃﻬﻧﺎ ﺫﻧﻮﺏ ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﻀﻬﺎ ﺃﻛﱪ ﻣﻦ ﺑﻌﺾ ‪ ،‬ﻭﺫﻟﻚ ﻳﻮﺟﺐ ﺍﻟﺘﻔﺎﻭﺕ ‪ .‬ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ‬ ‫ﺍﻟﺬﻧﻮﺏ ﻋﻠﻰ ﻗﺴﻤﲔ ﺑﻌﻀﻬﺎ ﺻﻐﺎﺋﺮ ﻭﺑﻌﻀﻬﺎ ﻛﺒﺎﺋﺮ ‪ ،‬ﻓﺎﻟﻘﺎﺋﻠﻮﻥ ﺑﺬﻟﻚ ﻓﺮﻳﻘﺎﻥ ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ‪ :‬ﺍﻟﻜﺒﲑﺓ ﺗﺘﻤﻴﺰ ﻋﻦ‬ ‫ﺍﻟﺼﻐﲑﺓ ﰲ ﻧﻔﺴﻬﺎ ﻭﺫﺍﻬﺗﺎ ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺍﻻﻣﺘﻴﺎﺯ ﺇﳕﺎ ﳛﺼﻞ ﻻ ﰲ ﺫﻭﺍﻬﺗﺎ ‪ ،‬ﺑﻞ ﲝﺴﺐ ﺣﺎﻝ ﻓﺎﻋﻠﻴﻬﺎ ‪ ،‬ﻭﳓﻦ‬ ‫ﻧﺸﺮﺡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ‪ :‬ﻓﺎﻟﺬﺍﻫﺒﻮﻥ ﺍﻟﻴﻪ ﻭﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻪ ﺍﺧﺘﻠﻔﻮﺍ ﺍﺧﺘﻼﻓﺎ ﺷﺪﻳﺪﹰﺍ ‪ ،‬ﻭﳓﻦ ﻧﺸﲑ ﺇﱃ ﺑﻌﻀﻬﺎ ‪ ،‬ﻓﺎﻷﻭﻝ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ‬ ‫ﻋﺒﺎﺱ ‪ :‬ﻛﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺬﻛﺮ ﺍﻟﻮﻋﻴﺪ ﻓﻬﻮ ﻛﺒﲑﺓ ‪ ،‬ﳓﻮ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﶈﺮﻣﺔ ﻭﻗﺬﻑ ﺍﶈﺼﻨﺔ ﻭﺍﻟﺰﻧﺎ ﻭﺍﻟﺮﺑﺎ‬ ‫ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ ‪ .‬ﺍﻟﺜﺎﱐ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ :‬ﺍﻓﺘﺘﺤﻮﺍ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻓﻜﻞ ﺷﻲﺀ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ‬ ‫ﺣﱴ ﺛﻼﺙ ﻭﺛﻼﺛﲔ ﺁﻳﺔ ﻓﻬﻮ ﻛﺒﲑﺓ ‪ ،‬ﰒ ﻗﺎﻝ ‪ :‬ﻣﺼﺪﺍﻕ ﺫﻟﻚ ‪ } :‬ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ] ﺍﻟﻨﺴﺎﺀ ‪[ ٣١ :‬‬ ‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻗﺎﻝ ﻗﻮﻡ ‪ :‬ﻛﻞ ﻋﻤﺪ ﻓﻬﻮ ﻛﺒﲑﺓ ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺿﻌﻴﻔﺔ ‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﻭﻝ ‪ :‬ﻓﻸﻥ ﻛﻞ ﺫﻧﺐ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻌﻠﻖ ﺍﻟﺬﻡ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻟﻌﻘﺎﺏ ﰲ ﺍﻵﺟﻞ ‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﰲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻟﻮﻋﻴﺪ ﻓﻬﻮ ﻛﺒﲑﺓ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺫﻧﺐ ﻛﺒﲑﺓ ﻭﻗﺪ ﺃﺑﻄﻠﻨﺎﻩ ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ‪ :‬ﻓﻬﻮ ﺃﻳﻀﺎ ﺿﻌﻴﻒ ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ‪ ،‬ﻭﻻ ﻣﻌﲎ ﻟﺘﺨﺼﻴﺼﻬﺎ ﻬﺑﺬﻩ‬ ‫ﺍﻟﺴﻮﺭﺓ ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻓﻀﻌﻴﻒ ﺃﻳﻀﺎ ‪ ،‬ﻷﻧﻪ ﺍﻥ ﺃﺭﺍﺩ ﺑﺎﻟﻌﻤﺪ ﺃﻧﻪ ﻟﻴﺲ ﺑﺴﺎﻩ ﻋﻦ ﻓﻌﻠﻪ ‪ ،‬ﻓﻤﺎ ﻫﺬﺍ ﺣﺎﻟﻪ ﻫﻮ ﺍﻟﺬﻱ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ‪،‬‬ ‫ﻓﻴﺠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺫﻧﺐ ﻛﺒﲑﺓ ﻭﻗﺪ ﺃﺑﻄﻠﻨﺎﻩ ‪ ،‬ﻭﺍﻥ ﺃﺭﺍﺩ ﺑﺎﻟﻌﻤﺪ ﺃﻥ ﻳﻔﻌﻞ ﺍﳌﻌﺼﻴﺔ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻬﻧﺎ ﻣﻌﺼﻴﺔ ‪،‬‬ ‫ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﻜﻔﺮﻭﻥ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻣﻌﺼﻴﺔ ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻛﻔﺮ‬ ‫ﻛﺒﲑ ‪ ،‬ﻓﺒﻄﻠﺖ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ ‪ .‬ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﺘﺨﺒﺎﺕ ﻛﺘﺎﺏ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻓﺼﻼ‬ ‫ﻃﻮﻳﻼ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﺼﻐﺎﺋﺮ ﻓﻘﺎﻝ ‪ :‬ﻓﻬﺬﺍ ﻛﻠﻪ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ‪ :‬ﺍﻟﻜﺒﺎﺋﺮ ﲤﺘﺎﺯ ﻋﻦ ﺍﻟﺼﻐﺎﺋﺮ ﲝﺴﺐ ﺫﻭﺍﻬﺗﺎ‬ ‫ﻭﺃﻧﻔﺴﻬﺎ ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻜﺒﺎﺋﺮ ﲤﺘﺎﺯ ﻋﻦ ﺍﻟﺼﻐﺎﺋﺮ ﲝﺴﺐ ﺍﻋﺘﺒﺎﺭ ﺃﺣﻮﺍﻝ ﻓﺎﻋﻠﻴﻬﺎ ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ‬ ‫ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥ ﻟﻜﻞ ﻃﺎﻋﺔ ﻗﺪﺭﺍ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ‪ ،‬ﻭﻟﻜﻞ ﻣﻌﺼﻴﺔ ﻗﺪﺭﺍ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻓﺎﺫﺍ ﺃﺗﻰ ﺍﻻﻧﺴﺎﻥ ﺑﻄﺎﻋﺔ ﻭﺍﺳﺘﺤﻖ ﻬﺑﺎ‬ ‫ﺛﻮﺍﺑﺎ ‪ ،‬ﰒ ﺃﺗﻰ ﲟﻌﺼﻴﺔ ﻭﺍﺳﺘﺤﻖ ﻬﺑﺎ ﻋﻘﺎﺑﺎ ‪ ،‬ﻓﻬﻬﻨﺎ ﺍﳊﺎﻝ ﺑﲔ ﺛﻮﺍﺏ ﺍﻟﻄﺎﻋﺔ ﻭﻋﻘﺎﺏ ﺍﳌﻌﺼﻴﺔ ﲝﺴﺐ ﺍﻟﻘﺴﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻳﻘﻊ‬ ‫ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ‪ :‬ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﻳﺘﻌﺎﺩﻻ ﻭﻳﺘﺴﺎﻭﻳﺎ ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﳏﺘﻤﻼ ﲝﺴﺐ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﻌﻘﻠﻲ ﺇﻻ ﺃﻧﻪ ﺩﻝ ﺍﻟﺪﻟﻴﻞ‬ ‫ﺍﻟﺴﻤﻌﻲ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ‪ ،‬ﻷﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ‪ } :‬ﻓﹶﺮﹺﻳﻖٌ ﻓِﻰ ﺍﳉﻨﺔ ﻭَﻓﹶﺮﹺﻳﻖٌ ﻓِﻰ ﺍﻟﺴﻌﲑ { ] ﺍﻟﺸﻮﺭﻯ ‪ [ ٧ :‬ﻭﻟﻮ ﻭﺟﺪ ﻣﺜﻞ‬ ‫ﻫﺬﺍ ﺍﳌﻜﻠﻒ ﻭﺟﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﳉﻨﺔ ﻭﻻ ﰲ ﺍﻟﺴﻌﲑ ‪.‬‬ ‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺛﻮﺍﺏ ﻃﺎﻋﺘﻪ ﺃﺯﻳﺪ ﻣﻦ ﻋﻘﺎﺏ ﻣﻌﺼﻴﺘﻪ ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﻨﺤﺒﻂ ﺫﻟﻚ ﺍﻟﻌﻘﺎﺏ ﲟﺎ ﻳﺴﺎﻭﻳﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ‬

‫‪ ،‬ﻭﻳﻔﻀﻞ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺷﻲﺀ ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻫﻲ ﺍﻟﺼﻐﲑﺓ ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﳓﺒﺎﻁ ﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺘﻜﻔﲑ ‪.‬‬ ‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻘﺎﺏ ﻣﻌﺼﻴﺘﻪ ﺃﺯﻳﺪ ﻣﻦ ﺛﻮﺍﺏ ﻃﺎﻋﺘﻪ ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﻨﺤﺒﻂ ﺫﻟﻚ ﺍﻟﺜﻮﺍﺏ ﲟﺎ ﻳﺴﺎﻭﻳﻪ ﻣﻦ‬ ‫ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻭﻳﻔﻀﻞ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﺷﻲﺀ ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻫﻲ ﺍﻟﻜﺒﲑﺓ ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﳓﺒﺎﻁ ﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﻻﺣﺒﺎﻁ ‪ ،‬ﻭﻬﺑﺬﺍ‬ ‫ﺍﻟﻜﻼﻡ ﻇﻬﺮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﺒﲑﺓ ﻭﺑﲔ ﺍﻟﺼﻐﲑﺓ ‪ .‬ﻭﻫﺬﺍ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﳌﻌﺘﺰﻟﺔ ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺒﲏ ﻋﻠىﺄﺻﻮﻝ ﻛﻠﻬﺎ ﺑﺎﻃﻠﺔ ﻋﻨﺪﻧﺎ ‪ .‬ﺃﻭﳍﺎ ‪ :‬ﺃﻥ ﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﺎﻋﺔ ﺗﻮﺟﺐ ﺛﻮﺍﺑﺎ ﻭﺍﳌﻌﺼﻴﺔ‬ ‫ﺗﻮﺟﺐ ﻋﻘﺎﺑﺎ ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻃ ﻞ ﻷﻧﺎ ﺑﻴﻨﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﻮﺍﺿﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺻﺪﻭﺭ ﺍﻟﻔﻌﻞ ﻋﻦ ﺍﻟﻌﺒﺪ ﻻ ﳝﻜﻦ ﺇﻻ ﺍﺫﺍ‬ ‫ﺧﻠﻖ ﺍﷲ ﻓﻴﻪ ﺩﺍﻋﻴﺔ ﺗﻮﺟﺐ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ‪ ،‬ﻭﻣﱴ ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﻣﺘﻨﻊ ﻛﻮﻥ ﺍﻟﻄﺎﻋﺔ ﻣﻮﺟﺒﺔ ﻟﻠﺜﻮﺍﺏ ‪ ،‬ﻭﻛﻮﻥ ﺍﳌﻌﺼﻴﺔ ﻣﻮﺟﺒﺔ‬ ‫ﻟﻠﻌﻘﺎﺏ ‪ ،‬ﻭﺛﺎﻧﻴﻬﺎ ‪ :‬ﺃﻥ ﺑﺘﻘﺪﻳﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‪ ،‬ﺇﻻ ﺃﻧﺎ ﻧﻌﻠﻢ ﺑﺒﺪﻳﻬﺔ ﺍﻟﻌﻘﻞ ﺃﻥ ﻣﻦ ﺍﺷﺘﻐﻞ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﻭﺗﻘﺪﻳﺴﻪ‬ ‫ﻭﺧﺪﻣﺘﻪ ﻭﻃﺎﻋﺘﻪ ﺳﺒﻌﲔ ﺳﻨﺔ ‪ ،‬ﻓﺎﻥ ﺛﻮﺍﺏ ﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻟﻜﺜﲑﺓ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﺃﻛﺜﺮ ﺑﻜﺜﲑ ﻣﻦ ﻋﻘﺎﺏ‬ ‫ﺷﺮﺏ ﻗﻄﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳋﻤﺮ ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻷﻣﺔ ﳎﻤﻌﺔ ﻋﻠﻰ ﺃﻥ ﺷﺮﺏ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﺎﻥ ﺃﺻﺮﻭﺍ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺑﻞ‬ ‫ﻋﻘﺎﺏ ﺷﺮﺏ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ﺃﺯﻳﺪ ﻣﻦ ﺛﻮﺍﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﲨﻴﻊ ﺍﻟﻄﺎﻋﺎﺕ ﺳﺒﻌﲔ ﺳﻨﺔ ﻓﻘﺪ ﺃﺑﻄﻠﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﺻﻠﻬﻢ ‪،‬‬ ‫ﻓﺎﻬﻧﻢ ﻳﺒﻨﻮﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﺍﻟﻌﻘﻠﻴﲔ ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻘﺮﺭﺓ ﰲ ﺍﻟﻌﻘﻮﻝ ﺃﻥ ﻣﻦ ﺟﻌﻞ ﻋﻘﺎﺏ‬ ‫ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﳉﻨﺎﻳﺔ ﺃﺯﻳﺪ ﻣﻦ ﺛﻮﺍﺏ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻓﻬﻮ ﻇﺎﱂ ‪ ،‬ﻓﺎﻥ ﺩﻓﻌﻮﺍ ﺣﻜﻢ ﺍ ﻟﻌﻘﻞ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻘﺪ‬ ‫ﺃﺑﻄﻠﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺴﲔ ﺍﻟﻌﻘﻞ ﻭﺗﻘﺒﻴﺤﻪ ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺒﻄﻞ ﻋﻠﻴﻬﻢ ﻛﻞ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ‪ ،‬ﻭﺛﺎﻟﺜﻬﺎ ‪ :‬ﺃﻥ ﻧﻌﻢ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻛﺜﲑﺓ ﻭﺳﺎﺑﻘﺔ ﻋﻠﻰ ﻃﺎﻋﺎﺕ ﺍﻟﻌﺒﻴﺪ ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻨﻌﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻮﺟﺒﺔ ﳍﺬﻩ ﺍﻟﻄﺎﻋﺎﺕ ‪ ،‬ﻓﻜﺎﻥ ﺃﺩﺍﺀ ﺍﻟﻄﺎﻋﺎﺕ ﺃﺩﺍﺀ ﳌﺎ‬ ‫ﻭﺟﺐ ﺑﺴﺒﺐ ﺍﻟﻨﻌﻢ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﻮﺟﺐ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ‬ ‫ﺷﻲﺀ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻮﺟﺒﺎ ﻟﻠﺜﻮﺍﺏ ﺃﺻﻼ ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻜﻞ ﻣﻌﺼﻴﺔ ﻳﺆﺗﻰ ﻬﺑﺎ ﻓﺎﻥ ﻋﻘﺎﻬﺑﺎ ﻳﻜﻮﻥ ﺃﺯﻳﺪ ﻣﻦ ﺛﻮﺍﺏ‬ ‫ﻓﺎﻋﻠﻬﺎ ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﺍﳌﻌﺎﺻﻲ ﻛﺒﺎﺋﺮ ‪ ،‬ﻭﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺑﺎﻃﻞ ‪ .‬ﻭﺭﺍﺑﻌﻬﺎ ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺎﻻﺣﺒﺎﻁ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻜﺜﲑﺓ ﰲ ﺇﺑﻄﺎﻝ ﺍﻟﻘﻮﻝ ﺑﺎﻻﺣﺒﺎﻁ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﻓﺜﺒﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻫﺒﺖ‬ ‫ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻴﻪ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﻜﺒﲑﺓ ﻗﻮﻝ ﺑﺎﻃﻞ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻞ ﻣﻴﺰ ﲨﻠﺔ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻦ ﲨﻠﺔ ﺍﻟﺼﻐﺎﺋﺮ ﺃﻡ ﻻ؟ ﻓﺎﻷﻛﺜﺮﻭﻥ ﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧﻪ‬ ‫ﺗﻌﺎﱃ ﱂ ﳝﻴﺰ ﲨﻠﺔ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻦ ﲨﻠﺔ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻷﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﺑﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻮﺟﺐ ﺗﻜﻔﲑ‬ ‫ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻓﺎﺫﺍ ﻋﺮﻑ ﺍﻟﻌﺒﺪ ﺃﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻟﻴﺴﺖ ﺇﻻ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﳌﺨﺼﻮﺻﺔ ‪ ،‬ﻋﺮﻑ ﺃﻧﻪ ﻣﱴ ﺍﺣﺘﺮﺯ ﻋﻨﻬﺎ ﺻﺎﺭﺕ‬ ‫ﺻﻐﺎﺋﺮﻩ ﻣﻜﻔﺮﺓ ﻓﻜﺎﻥ ﺫﻟﻚ ﺇﻏﺮﺍﺀ ﻟﻪ ﺑﺎﻻﻗﺪﺍﻡ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻭﺍﻻﻏﺮﺍﺀ ﺑﺎﻟﻘﺒﻴﺢ ﻻ ﻳﻠﻴﻖ ﺑﺎﳉﻤﻠﺔ ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﳝﻴﺰ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻛﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻦ ﻛﻞ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻭﱂ ﻳﻌﺮﻑ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﻧﻪ ﺻﻐﲑﺓ ‪ ،‬ﻭﻻ ﺫﻧﺐ ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺇﻻ ﻭﳚﻮﺯ‬ ‫ﻛﻮﻧﻪ ﻛﺒﲑﺓ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺯﺍﺟﺮﹰﺍ ﻟﻪ ﻋﻦ ﺍﻻﻗﺪﺍﻡ ﻋﻠﻴﻪ ‪ .‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻧﻈﲑ ﻫﺬﺍ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﺧﻔﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﰲ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﰲ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ ‪ ،‬ﻭﺳﺎﻋﺔ ﺍﻻﺟﺎﺑﺔ ﰲ ﺳﺎﻋﺎﺕ ﺍﳉﻤﻌﺔ ‪ ،‬ﻭﻭﻗﺖ ﺍﳌﻮﺕ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ ‪.‬‬ ‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﺘﻀﻲ ﺃﻥ ﻻ ﻳﺒﲔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﻧﻪ ﺻﻐﲑﺓ ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺒﲔ ﺃﻥ ﺍﻟﻜﺒﺎﺋﺮ‬ ‫ﻟﻴﺴﺖ ﺇﻻ ﻛﺬﺍ ﻭﻛﺬﺍ ‪ ،‬ﻓﺎﻧﻪ ﻟﻮ ﺑﲔ ﺫﻟﻚ ﻟﻜﺎﻥ ﻣﺎ ﻋﺪﺍﻫﺎ ﺻﻐﲑﺓ ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﺗﺼﲑ ﺍﻟﺼﻐﲑﺓ ﻣﻌﻠﻮﻣﺔ ‪ ،‬ﻭﻟﻜﻦ ﳚﻮﺯ ﺃﻥ‬ ‫ﻳﺒﲔ ﰲ ﺑﻌﺾ ﺍﻟﺬﻧﻮﺏ ﺃﻧﻪ ﻛﺒﲑﺓ ‪ .‬ﺭﻭﻱ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ ":‬ﻣﺎ ﺗﻌﺪﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ " ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬ ‫ﺃﻋﻠﻢ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﺍﻻﺷﺮﺍﻙ ﺑﺎﷲ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﶈﺮﻣﺔ ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ ﻭﺍﻟﺴﺤﺮ ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ‬ ‫ﻭﻗﻮﻝ ﺍﻟﺰﻭﺭ ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ﻭﻗﺬﻑ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ " ﻭﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﺫﻛﺮﻫﺎ ﻭﺯﺍﺩ ﻓﻴﻬﺎ ‪ :‬ﺍﺳﺘﺤﻼﻝ ﺁﻣﲔ‬ ‫ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﺷﺮﺏ ﺍﳋﻤﺮ ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﺯﺍﺩ ﻓﻴﻬﺎ ‪ :‬ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪ ،‬ﻭﺍﻷﻣﻦ‬

‫ﻣﻦ ﻣﻜﺮ ﺍﷲ ‪ .‬ﻭﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻬﻧﺎ ﺳﺒﻌﺔ ‪ ،‬ﰒ ﻗﺎﻝ ‪ :‬ﻫﻲ ﺇﱃ ﺍﻟﺴﺒﻌﲔ ﺃﻗﺮﺏ ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺇﱃ ﺍﻟﺴﺒﻌﻤﺎﺋﺔ‬ ‫ﺃﻗﺮﺏ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﺣﺘﺞ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﻌﱯ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﺑﻮﻋﻴﺪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻘﺎﻝ ‪ :‬ﻗﺪ ﻛﺸﻒ ﺍﷲ ﻬﺑﺬﻩ‬ ‫ﺍﻵﻳﺔ ﺍﻟﺸﺒﻬﺔ ﰲ ﺍﻟﻮﻋﻴﺪ ‪ ،‬ﻷﻧﻪ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﻗﺪﻡ ﺫﻛﺮ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﺑﲔ ﺃﻥ ﻣﻦ ﺍﺟﺘﻨﺒﻬﺎ ﻳﻜﻔﺮ ﻋﻦ ﺳﻴﺂﺗﻪ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺃﻬﻧﻢ ﺇﺫﺍ ﱂ ﳚﺘﻨﺒﻮﻫﺎ ﻓﻼ ﺗﻜﻔﺮ ‪ ،‬ﻭﻟﻮ ﺟﺎﺯ ﺃﻥ ﻳﻐﻔﺮ ﺗﻌﺎﱃ ﳍﻢ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﺼﻐﺎﺋﺮ ﻣﻦ ﻏﲑ ﺗﻮﺑﺔ ﱂ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ‪.‬‬ ‫ﻭﺃﺟﺎﺏ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻨﻪ ﻣﻦ ﻭﺟﻮﻩ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﺃﻧﻜﻢ ﺇﻣﺎ ﺃﻥ ﺗﺴﺘﺪﻟﻮﺍ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﺫﻛﺮ ﺃﻥ ﻋﻨﺪ‬ ‫ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻜﻔﺮ ﺍﻟﺴﻴﺂﺕ ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻋﻨﺪ ﻋﺪﻡ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﻳﻜﻔﺮﻫﺎ ‪ ،‬ﻷﻥ ﲣﺼﻴﺺ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺬﻛﺮ ﻳﺪﻝ‬ ‫ﻋﻠﻰ ﻧﻔﻲ ﺍﳊﻜﻢ ﻋﻤﺎ ﻋﺪﺍﻩ ﻭﻫﺬﺍ ﺑﺎﻃﻞ ‪ .‬ﻷﻥ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻫﺬﺍ ﺍﻷﺻﻞ ﺑﺎﻃﻞ ‪ ،‬ﻭﻋﻨﺪﻧﺎ ﺍﻧﻪ ﺩﻻﻟﺔ ﻇﻨﻴﺔ ﺿﻌﻴﻔﺔ ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ‬ ‫ﺗﺴﺘﺪﻟﻮﺍ ﺑﻪ ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﳌﻌﻠﻖ ﺑﻜﻠﻤﺔ »ﺇﻥ« ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻋﺪﻡ ﻋﻨﺪ ﻋﺪﻡ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﺿﻌﻴﻒ ‪ ،‬ﻭﻳﺪﻝ‬ ‫ﻋﻠﻴﻪ ﺁﻳﺎﺕ ‪ :‬ﺇﺣﺪﺍﻫﺎ ‪ :‬ﻗﻮﻟﻪ ‪ } :‬ﻭﺍﺷﻜﺮﻭﺍ ﺍﷲ ﺇﹺﻥ ﹸﻛ ْﻨُﺘ ْﻢ ﹺﺇﻳﱠﺎ ُﻩ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ { ] ﺍﻟﺒﻘﺮﺓ ‪ [ ١٧٢ :‬ﻓﺎﻟﺸﻜﺮ ﻭﺍﺟﺐ ﺳﻮﺍﺀ‬ ‫ﻋﺒﺪ ﺍﷲ ﺃﻭ ﱂ ﻳﻌﺒﺪ ‪ .‬ﻭﺛﺎﻧﻴﻬﺎ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹶﻓﹺﺈ ﹾﻥ ﹶﺃ ِﻣ َﻦ َﺑ ْﻌﻀُﻜﹸﻢ َﺑ ْﻌﻀًﺎ ﹶﻓ ﹾﻠﻴُ َﺆﺩّ ﺍﻟﺬﻯ ﺍﺅﲤﻦ ﺃﻣﺎﻧﺘﻪ { ] ﺍﻟﺒﻘﺮﺓ ‪[ ٢٨٣ :‬‬ ‫ﻭﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ﻭﺍﺟﺐ ﺳﻮﺍﺀ ﺍﺋﺘﻤﻨﻪ ﺃﻭ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ‪ .‬ﻭﺛﺎﻟﺜﻬﺎ ‪ } :‬ﻓﹶﺈﹺﻥ ﻟﱠ ْﻢ َﻳﻜﹸﻮﻧَﺎ َﺭﺟُﹶﻠﻴْ ﹺﻦ ﹶﻓ َﺮﺟُ ﹲﻞ ﻭﺍﻣﺮﺃﺗﺎﻥ { ] ﺍﻟﺒﻘﺮﺓ ‪:‬‬ ‫ﺠﺪُﻭ ﹾﺍ ﻛﹶﺎﺗِﺒًﺎ‬ ‫‪ [ ٢٨٢‬ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺗﲔ ﺟﺎﺋﺰ ﺳﻮﺍﺀ ﺣﺼﻞ ﺍﻟﺮﺟﻼﻥ ﺃﻭ ﱂ ﳛﺼﻼ ‪ .‬ﻭﺭﺍﺑﻌﻬﺎ ‪َ } :‬ﻭﹶﻟ ْﻢ َﺗ ﹺ‬ ‫ﻓﺮﻫﺎﻥ ﻣﱠﻘﹾﺒُﻮ ﺿَﺔﹲ { ] ﺍﻟﺒﻘﺮﺓ ‪ [ ٢٨٣ :‬ﻭﺍﻟﺮﻫﻦ ﻣﺸﺮﻭﻉ ﺳﻮﺍﺀ ﻭﺟﺪ ﺍﻟﻜﺎﺗﺐ ﺃﻭ ﱂ ﳚﺪﻩ ‪ .‬ﻭﺧﺎﻣﺴﻬﺎ ‪َ } :‬ﻭ ﹶﻻ ُﺗ ﹾﻜ ﹺﺮﻫُﻮ ﹾﺍ‬ ‫ﺤﺼﱡﻨﹰﺎ { ] ﺍﻟﻨﻮﺭ ‪ [ ٣٣ :‬ﻭﺍﻻﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻟﺒﻐﺎﺀ ﳏﺮﻡ ‪ ،‬ﺳﻮﺍﺀ ﺃﺭﺩﻥ ﺍﻟﺘﺤﺼﻦ ﺃﻭ ﱂ ﻳﺮﺩﻥ‬ ‫ﻓﺘﻴﺎﺗﻜﻢ َﻋﻠﹶﻰ ﺍﻟﺒﻐﺎﺀ ﹺﺇ ﹾﻥ ﹶﺃ َﺭ ْﺩ ﹶﻥ َﺗ َ‬ ‫ﺏ ﹶﻟ ﹸﻜ ْﻢ ﻣّ َﻦ ﺍﻟﻨﺴﺎﺀ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ٣ :‬ﻭﺍﻟﻨﻜﺎﺡ‬ ‫ﺴﻄﹸﻮ ﹾﺍ ﻓِﻰ ﺍﻟﻴﺘﺎﻣﻰ ﻓﺎﻧﻜﺤﻮﺍ ﻣَﺎ ﻃﹶﺎ َ‬ ‫‪ .‬ﻭﺳﺎﺩﺳﻬﺎ ‪َ } :‬ﻭﹺﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ ﺃﹶﻥ ﻻ ُﺗ ﹾﻘ ِ‬ ‫ﺼﺮُﻭ ﹾﺍ ِﻣ َﻦ ﺍﻟﺼﻼﺓ ﹺﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ { ]‬ ‫ﺲ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ُﺟﻨَﺎﺡٌ ﺃﹶﻥ َﺗ ﹾﻘ ُ‬ ‫ﺟﺎﺋﺰ ﺳﻮﺍﺀ ﺣﺼﻞ ﺫﻟﻚ ﺍﳋﻮﻑ ﺃﻭ ﱂ ﳛﺼﻞ ‪ ،‬ﻭﺳﺎﺑﻌﻬﺎ ‪ } :‬ﹶﻓﹶﻠ ْﻴ َ‬ ‫ﻕ ﺍﺛﻨﺘﲔ ﹶﻓﹶﻠﻬُﻦﱠ ﺛﹸﻠﹸﺜﹶﺎ‬ ‫ﺍﻟﻨﺴﺎﺀ ‪ [ ١٠١ :‬ﻭﺍﻟﻘﺼﺮ ﺟﺎﺋﺰ ‪ ،‬ﺳﻮﺍﺀ ﺣﺼﻞ ﺍﳋﻮﻑ ﺃﻭ ﱂ ﳛﺼﻞ ﻭﺛﺎﻣﻨﻬﺎ ‪ } :‬ﻓﹶﺈﹺﻥ ﹸﻛﻦﱠ ﹺﻧﺴَﺎﺀ ﹶﻓ ْﻮ َ‬ ‫ﻣَﺎ َﺗ َﺮ َﻙ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ١١ :‬ﻭﺍﻟﺜﻠﺜﺎﻥ ﻛﻤﺎ ﺃﻧﻪ ﺣﻖ ﺍﻟﺜﻼﺛﺔ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﺣﻖ ﺍﻟﺜﻨﺘﲔ ‪ ،‬ﻭﺗﺎﺳﻌﻬﺎ ‪ :‬ﻗﻮﻟﻪ ‪َ } :‬ﻭﹺﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ‬ ‫ﻕ َﺑ ْﻴﹺﻨ ﹺﻬﻤَﺎ ﻓﺎﺑﻌﺜﻮﺍ َﺣﻜﹶﻤﹰﺎ ﻣّ ْﻦ ﹶﺃ ْﻫِﻠ ِﻪ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ٣٥ :‬ﻭﺫﻟﻚ ﺟﺎﺋﺰ ﺳﻮﺍﺀ ﺣﺼﻞ ﺍﳋﻮﻑ ﺃﻭ ﱂ ﳛﺼﻞ ‪ .‬ﻭﻋﺎﺷﺮﻫﺎ ‪:‬‬ ‫ِﺷﻘﹶﺎ َ‬ ‫ﻗﻮﻟﻪ ‪ } :‬ﺇﹺﻥ ﻳُﺮﹺﻳﺪَﺍ ﺇﺻﻼﺣﺎ ﻳُ َﻮﻓﹼ ﹺﻖ ﺍﷲ ﺑَﻴْﻨَﻬُﻤَﺎ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ٣٥ :‬ﻭﻗﺪ ﳛﺼﻞ ﺍﻟﺘﻮﻓﻴﻖ ﺑﺪﻭﻥ ﺇﺭﺍﺩﺗﻴﻬﻤﺎ ‪ ،‬ﻭﺍﳊﺎﺩﻱ ﻋﺸﺮ‬ ‫‪ :‬ﻗﻮﻟﻪ ‪ } :‬ﻭَﺇﹺﻥ ﻳَﺘَﻔﹶﺮﱠﻗﹶﺎ ﻳُ ْﻐ ﹺﻦ ﺍﷲ ﻛﹸﻼًّ ﻣّﻦ َﺳ َﻌِﺘ ِﻪ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ١٣٠ :‬ﻭﻗﺪ ﳛﺼﻞ ﺍﻟﻐﲎ ﺑﺪﻭﻥ ﺫﻟﻚ ﺍﻟﺘﻔﺮﻕ ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﳉﻨﺲ ﻣﻦ ﺍﻵﻳﺎﺕ ﻓﻴﻪ ﻛﺜﺮﺓ ‪ ،‬ﻓﺜﺒﺖ ﺃﻥ ﺍﳌﻌﻠﻖ ﺑﻜﻠﻤﺔ »ﺇﻥ« ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﻣﺎ ﻋﻨﺪ ﻋﺪﻡ ﺫﻟﻚ‬ ‫ﺍﻟﺸﻲﺀ ‪ ،‬ﻭﺍﻟﻌﺠﺐ ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻫﻮ ﺃﻥ ﺍﳌﻌﻠﻖ ﺑﻜﻤﻠﺔ »ﺇﻥ« ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻻ ﻳﻜﻮﻥ‬ ‫ﻋﺪﻣﺎ ﻋﻨﺪ ﻋﺪﻡ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ‪ ،‬ﰒ ﺇﻧﻪ ﰲ ﺍﻟﺘﻔﺴﲑ ﺍﺳﺘﺤﺴﻦ ﺍﺳﺘﺪﻻﻝ ﺍﻟﻜﻌﱯ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺣﺐ‬ ‫ﺍﻻﻧﺴﺎﻥ ﳌﺬﻫﺒﻪ ﻗﺪ ﻳﻠﻘﻴﻪ ﻓﻴﻤﺎ ﻻ ﻳﻨﺒﻐﻲ ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳉﻮﺍﺏ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺴﻠﻢ ﺍﻻﺻﻔﻬﺎﱐ ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﳕﺎ ﺟﺎﺀﺕ ﻋﻘﻴﺐ ﺍﻵﻳﺔ ﺍﻟﱵ ﻬﻧﻰ ﺍﷲ ﻓﻴﻬﺎ ﻋﻦ‬ ‫ﻧﻜﺎﺡ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﻭﻋﻦ ﻋﻀﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺃﺧﺬ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﻭﻏﲑ ﺫﻟﻚ ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﺇﻥ ﲡﺘﻨﺒﻮﺍ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ‬ ‫ﻬﻧﻴﻨﺎﻛﻢ ﻋﻨﻬﺎ ﻛﻔﺮﻧﺎ ﻋﻨﻜﻢ ﻣﺎ ﻛﺎﻥ ﻣﻨﻜﻢ ﰲ ﺍﺭﺗﻜﺎﻬﺑﺎ ﺳﺎﻟﻔﺎ ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﳏﺘﻤﻼ ‪ ،‬ﱂ ﻳﺘﻌﲔ ﲪﻠﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ‬ ‫ﺍﳌﻌﺘﺰﻟﺔ ‪ .‬ﻭﻃﻌﻦ ﺍﻟﻘﺎﺿﻲ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﻭﺟﻬﲔ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻗﻮﻟﻪ ‪ } :‬ﺇﹺﻥ ﺗَﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ﻋﺎﻡ ‪،‬‬ ‫ﻓﻘﺼﺮﻩ ﻋﻠﻰ ﺍﳌﺬﻛﻮﺭ ﺍﳌﺘﻘﺪﻡ ﻻ ﳚﻮﺯ ‪ .‬ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻗﻮﻟﻪ ‪ :‬ﺇﻥ ﺑﺎﺟﺘﻨﺎﻬﺑﻢ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻫﺬﻩ ﺍﶈﺮﻣﺎﺕ ﻳﻜﻔﺮ ﺍﷲ ﻣﺎ ﺣﺼﻞ‬ ‫ﻣﻨﻬﺎ ﰲ ﺍﳌﺎﺿﻲ ﻛﻼﻡ ﺑﻌﻴﺪ؛ ﻷﻧﻪ ﻻ ﳜﻠﻮ ﺣﺎﳍﻢ ﻣﻦ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺗﺎﺑﻮﺍ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ‪ ،‬ﻓﺎﻟﺘﻮﺑﺔ ﻗﺪ‬ ‫ﺃﺯﺍﻟﺖ ﻋﻘﺎﺏ ﺫﻟﻚ ﻻﺟﺘﻨﺎﺏ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﺃﻭ ﻻ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺗﺎﺑﻮﺍ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﺃﻥ ﺍﺟﺘﻨﺎﺏ ﻫﺬﻩ‬

‫ﺍﻟﻜﺒﺎﺋﺮ ﻳﻮﺟﺐ ﺗﻜﻔﲑ ﺗﻠﻚ ﺍﻟﺴﻴﺂﺕ؟ ﻫﺬﺍ ﻟﻔﻆ ﺍﻟﻘﺎﺿﻲ ﰲ ﺗﻔﺴﲑﻩ ‪.‬‬ ‫ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ ‪ :‬ﺃﻧﺎ ﻻ ﻧﺪﻋﻲ ﺍﻟﻘﻄﻊ ﺑﺄﻥ ﻗﻮﻟﻪ ‪ } :‬ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ‬ ‫‪ ،‬ﻟﻜﻨﺎ ﻧﻘﻮﻝ ‪ :‬ﺇﻧﻪ ﳏﺘﻤﻞ ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻻ ﻳﺘﻌﲔ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻭﻩ ‪ .‬ﻭﻋﻦ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻗﻮﻟﻚ ‪ :‬ﻣﻦ ﺃﻳﻦ‬ ‫ﺃﻥ ﺍﺟﺘﻨﺎﺏ ﻫﺬﺍ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻮﺟﺐ ﺗﻜﻔﲑ ﺗﻠﻚ ﺍﻟﺴﻴﺌﺎﺕ؟ ﺳﺆﺍﻝ ﻻ ﺍﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ‪ ،‬ﻭﻬﺑﺬﺍ ﺍﻟﻘﺪﺭ ﻻ‬ ‫ﻳﺒﻄﻞ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ‪ ،‬ﻭﺇﺫﺍ ﺣﻀﺮ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺑﻄﻞ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻣﻦ ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ‪ :‬ﻫﻮ ﺃﻧﺎ ﺇﺫﺍ ﺃﻋﻄﻴﻨﺎﻫﻢ ﲨﻴﻊ ﻣﺮﺍﺩﺍﻬﺗﻢ ﱂ ﻳﻜﻦ ﰲ ﺍﻵﻳﺔ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺃﻥ‬ ‫ﻧﻘﻮﻝ ‪ :‬ﺇﻥ ﻣﻦ ﱂ ﳚﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﱂ ﺗﻜﻔﺮ ﺳﻴﺂﺗﻪ ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﺗﺼﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﺎﻣﺔ ﰲ ﺍﻟﻮﻋﻴﺪ ‪ ،‬ﻭﻋﻤﻮﻣﺎﺕ ﺍﻟﻮﻋﻴﺪ ﻟﻴﺴﺖ‬ ‫ﻗﻠﻴﻠﺔ ‪ ،‬ﻓﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﻌﻤﻮﻣﺎﺕ ﻛﺎﻥ ﺟﻮﺍﺑﺎ ﻋﻦ ﲤﺴﻜﻬﻢ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻓﻼ ﺃﻋﺮﻑ ﳍﺬﻩ ﺍﻵﻳﺔ ﻣﺰﻳﺪ‬ ‫ﺧﺎﺻﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳﺒﻖ ﻟﻘﻮﻝ ﺍﻟﻜﻌﱯ ‪ :‬ﺇﻥ ﺍﷲ ﻗﺪ ﻛﺸﻒ ﺍﻟﺸﺒﻬﺔ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‬ ‫ﻭﺟﻪ ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻛﺒﲑﺍ ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺷﻲﺀ ‪ ،‬ﻭﻳﻜﻮﻥ ﺻﻐﲑﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺷﻲﺀ‬ ‫ﺁﺧﺮ ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﻜﻮﻧﻪ ﻛﺒﲑﺍ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﻫﻮ ﺍﻟﻜﻔﺮ ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻓﻠﻢ ﻻ‬ ‫ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ‪ } :‬ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ﺍﻟﻜﻔﺮ؟ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻜﻔﺮ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ‪ :‬ﻣﻨﻬﺎ‬ ‫ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﻭﺑﺄﻧﺒﻴﺎﺋﻪ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺷﺮﺍﺋﻌﻪ ‪ ،‬ﻓﻜﺎﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﻣﻦ ﺍﺟﺘﻨﺐ ﻋﻦ ﺍﻟﻜﻔﺮ ﻛﺎﻥ ﻣﺎ ﻭﺭﺍﺀﻩ ﻣﻐﻔﻮﺭﺍ ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺎﺀ { ]‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺍﻻﺣﺘﻤﺎﻝ ﻣﻨﻄﺒﻖ ﻣﻮﺍﻓﻖ ﻟﺼﺮﻳﺢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﺍﻟﻨﺴﺎﺀ ‪ [ ٤٨ :‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﳏﺘﻤﻼ ‪ ،‬ﺑﻞ ﻇﺎﻫﺮﹰﺍ ﺳﻘﻂ ﺍﺳﺘﺪﻻﳍﻢ ﺑﺎﻟﻜﻠﻴﺔ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ ‪ :‬ﺇﻥ ﻋﻨﺪ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﳚﺐ ﻏﻔﺮﺍﻥ ﺍﻟﺼﻐﺎﺋﺮ ‪ ،‬ﻭﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺷﻲﺀ ‪ ،‬ﺑﻞ‬ ‫ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﻓﻬﻮ ﻓﻀﻞ ﻭﺇﺣﺴﺎﻥ ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺩﻻﺋﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪.‬‬ ‫ﻼ ﹶﻛﺮﹺﳝﹰﺎ { ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ ‪:‬‬ ‫ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ ‪َ } :‬ﻭُﻧ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ ﻣﱡ ْﺪ َﺧ ﹰ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﻗﺮﺃ ﺍﳌﻔﻀﻞ ﻋﻦ ﻋﺎﺻﻢ } َﻳ ﹾﻜ ﹸﻔ ْﺮ َﻭُﻳ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ { ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﳊﺮﻓﲔ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﻐﺎﺋﺐ ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻨﻮﻥ‬ ‫ﻼ { ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﰲ ﺍﳊﺞ ﻣﺜﻠﻪ ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻀﻢ ‪ ،‬ﻭﱂ ﳜﺘﻠﻔﻮﺍ ﰲ } ﻣُ ْﺪ َﺧ ﹶﻞ‬ ‫ﻋﻠﻰ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﻮﻋﺪ ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ } ﻣﱡ ْﺪ َﺧ ﹰ‬ ‫ﻕ { ﺑﺎﻟﻀﻢ ‪ ،‬ﻓﺒﺎﻟﻔﺘﺢ ﺍﳌﺮﺍﺩ ﻣﻮﺿﻊ ﺍﻟﺪﺧﻮﻝ ‪ ،‬ﻭﺑﺎﻟﻀﻢ ﺍﳌﺮﺍﺩ ﺍﳌﺼﺪﺭ ﻭﻫﻮ ﺍﻻﺩﺧﺎﻝ ‪ ،‬ﺃﻱ ‪ :‬ﻭﻳﺪﺧﻠﻜﻢ ﺇﺩﺧﺎﻻ‬ ‫ﺻ ْﺪ ﹴ‬ ‫ِ‬ ‫ﻛﺮﳝﺎ ‪ ،‬ﻭﺻﻒ ﺍﻻﺩﺧﺎﻝ ﺑﺎﻟﻜﺮﻡ ﲟﻌﲎ ﺃﻥ ﺫﻟﻚ ﺍﻻﺩﺧﺎﻝ ﻳﻜﻮﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻟﻜﺮﻡ ﻋﻠﻰ ﺧﻼﻑ ﻣﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ ‪} :‬‬ ‫ﺸﺮُﻭ ﹶﻥ ﻋﻠﻰ ُﻭﺟُﻮ ِﻫ ﹺﻬ ْﻢ ﺇﱃ َﺟ َﻬﻨﱠ َﻢ { ] ﺍﻟﻔﺮﻗﺎﻥ ‪[ ٣٤ :‬‬ ‫ﺤَ‬ ‫ﺍﻟﺬﻳﻦ ُﻳ ْ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﳎﺮﺩ ﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﻳﻮﺟﺐ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﻣﻌﻪ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ‪ ،‬ﻓﺎﻟﺘﻘﺪﻳﺮ ‪ :‬ﺍﻥ‬ ‫ﺃﺗﻴﺘﻢ ﲜﻤﻴﻊ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﻭﺍﺟﺘﻨﺒﺘﻢ ﻋﻦ ﲨﻴﻊ ﺍﻟﻜﺒﺎﺋﺮ ﻛﻔﺮﻧﺎ ﻋﻨﻜﻢ ﺑﻘﻴﺔ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺃﺩﺧﻠﻨﺎﻛﻢ ﺍﳉﻨﺔ ‪ ،‬ﻓﻬﺬﺍ ﺃﺣﺪ ﻣﺎ‬ ‫ﻳﻮﺟﺐ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳉﻨﺔ ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻋﺪﻡ ﺍﻟﺴﺒﺐ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻮﺟﺐ ﻋﺪﻡ ﺍﳌﺴﺒﺐ ‪ ،‬ﺑﻞ ﻫﻬﻨﺎ ﺳﺒﺐ ﺁﺧﺮ ﻫﻮ‬ ‫ﻚ ﹶﻓ ﹾﻠَﻴ ﹾﻔ َﺮﺣُﻮ ﹾﺍ { ]‬ ‫ﻀ ﹺﻞ ﺍﷲ َﻭﹺﺑ َﺮ ْﺣ َﻤِﺘ ِﻪ ﹶﻓﹺﺒ ﹶﺬِﻟ َ‬ ‫ﺍﻟﺴﺒﺐ ﺍﻷﺻﻠﻲ ﺍﻟﻘﻮﻱ ‪ ،‬ﻭﻫﻮ ﻓﻀﻞ ﺍﷲ ﻭﻛﺮﻣﻪ ﻭﺭﲪﺘﻪ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ } :‬ﹸﻗ ﹾﻞ ﹺﺑ ﹶﻔ ْ‬ ‫ﻳﻮﻧﺲ ‪ ، [ ٥٨ :‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫ﺕ ﹶﻓﻠﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ‬ ‫ﲑ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺍﻟﺰﱠﺍِﺋ َﺪﺓﹸ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ‬ ‫ﻀَﻴﺔﹲ ِﻟَﺘ ﹾﻜ ِﻔ ﹺ‬ ‫] ﺍﻟﻨﺴﺎﺀ‪ ،{ [٣١/‬ﻓﹶﺎﻟﹾﻔﹶﺮَﺍﺋِﺾُ َﻣ َﻊ َﺗ ْﺮ ِﻙ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﻣُﻘﹾَﺘ ِ‬ ‫َﻳﻜﹸﻮ ﹶﻥ ﻟﹶﻬَﺎ ﺛﹶﻮَﺍﺏٌ ﺁ َﺧﺮُ ‪،‬ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ َﻳﻘﹸﻮ ﹸﻝ ‪ } :‬ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ )‪َ (٧‬ﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮ‪‬ﺍ‬ ‫َﻳ َﺮﻩُ )‪(٨‬ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ {)‪(١‬‬ ‫__________‬

‫)‪- (١‬ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٥٥٤‬‬ ‫ﻭ " ﺍﳌﺜﻘﺎﻝ " ﻣﻔﻌﺎﻝ ﻣﻦ ﺍﻟﺜﻘﻞ ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺊ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻯ ﳛﺘﻤﻞ ﺍﻟﻮﺯﻥ ‪ ،‬ﻭ " ﺍﻟﺬﺭﺓ " ﺗﻄﻠﻖ ﻋﻠﻰ ﺃﺻﻐﺮ ﺍﻟﻨﻤﻞ ‪،‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﻐﺒﺎﺭ ﺍﻟﺪﻗﻴﻖ ﺍﻟﺬﻯ ﻳﺘﻄﺎﻳﺮ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻋﻨﺪ ﺍﻟﻨﻔﺦ ﻓﻴﻪ ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ ﺍﳌﺒﺎﻟﻐﺔ ﰱ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﻣﻬﻤﺎ ﺑﻠﻎ‬ ‫ﺻﻐﺮﻫﺎ ‪ ،‬ﻭﺣﻘﺮ ﻭﺯﻬﻧﺎ ‪.‬‬ ‫ﻭﺍﻟﻔﺎﺀ ‪ :‬ﻟﻠﺘﻔﺮﻳﻊ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ‪ .‬ﺃﻯ ‪ :‬ﰱ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﳜﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻣﺘﻔﺮﻗﲔ ﻻ ﻳﻠﻮﻯ ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪ ‪.‬‬ ‫ﻣﺘﺠﻬﲔ ﺇﱃ ﻣﻮﻗﻒ ﺍﳊﺴﺎﺏ ﻟﻴﻄﻠﻌﻮﺍ ﻋﻠﻰ ﺟﺰﺍﺀ ﺃﻋﺎﻣﻠﻬﻢ ﺍﻟﺪﻧﻴﻮﻳﺔ ‪ . .‬ﻓﻤﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻗﺪ ﻋﻤﻞ ﰱ ﺩﻧﻴﺎﻩ ﻋﻤﻼ ﺻﺎﳊﺎ‬ ‫ﺭﺃﻯ ﲦﺎﺭﻩ ﺍﻟﻄﻴﺒﺔ ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﰱ ﻬﻧﺎﻳﺔ ﺍﻟﻘﻠﺔ ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻗﺪ ﻋﻤﻞ ﻋﻤﻼ ﺳﻴﺌﺎ ﰱ ﺩﻧﻴﺎﻩ ‪ ،‬ﺭﺃﻯ ﲦﺎﺭﻩ‬ ‫ﺍﻟﺴﻴﺌﺔ ‪ ،‬ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ‪ -‬ﺃﻳﻀﺎ ‪ -‬ﰱ ﺃﺩﱏ ﺩﺭﺟﺎﺕ ﺍﻟﻘﻠﺔ ‪.‬‬ ‫ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻗﺪ ﲨﻌﺘﺎ ﺃﲰﻰ ﻭﺃﺣﻜﻢ ﺃﻟﻮﺍﻥ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ‪ :‬ﻟﻘﺪ ﺃﻧﺰﻝ‬ ‫ﺍﷲ ‪ -‬ﺗﻌﻠﻰ ‪ -‬ﻋﻠﻰ ﻧﺒﻴﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺁﻳﺘﲔ ‪ ،‬ﺃﺣﺼﺘﺎ ﻣﺎ ﰱ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹِﳒﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﺼﺤﻒ ‪ ،‬ﰒ ﻗﺮﺃ‬ ‫ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ‪.‬‬ ‫ﻭﻗﺪ ﺳﺎﻕ ﺍﻹِﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ﻋﻨﺪ ﺗﻔﺴﲑﻩ ﳍﺎﺗﲔ ﻋﺪﺩﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ‪ ،‬ﻣﻨﻬﺎ ‪ :‬ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ‪ " .‬ﺃﻥ ﺻﻌﺼﻌﺔ ﺑﻦ‬ ‫ﻣﻌﺎﻭﻳﺔ ‪ ،‬ﺃﺗﻰ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺣﺴﱮ ﻻ ﺃﺑﺎﱃ ﺃﻥ ﻻ ﺃﲰﻊ ﻏﲑﻫﺎ " ﻭﰱ‬ ‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ ‪ ،‬ﻭﻟﻮ ﺑﻜﻠﻤﺔ ﻃﻴﺒﺔ " ‪.‬‬ ‫ﻭﰱ ﺍﻟﺼﺤﻴﺢ ‪ -‬ﺃﻳﻀﹰﺎ ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﻻ ﲢﻘﺮﻥ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺷﻴﺌﹰﺎ ﻭﻟﻮ ﺃﻥ ﺗﻔﺮﻍ ﻣﻦ‬ ‫ﺩﻟﻮﻙ ﰱ ﺇﻧﺎﺀ ﺍﳌﺴﺘﻘﻰ ‪ ،‬ﻭﻟﻮ ﺃﻥ ﺗﻠﻘﻰ ﺃﺧﺎﻙ ﻭﻭﺟﻬﻚ ﺇﻟﻴﻪ ﻣﻨﺒﺴﻂ " ‪.‬‬ ‫ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻟﻌﺎﺋﺸﺔ ‪ " :‬ﻳﺎ ﻋﺎﺋﺸﺔ ‪ ،‬ﺍﺳﺘﺘﺮﻯ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﺴﺪ ﻣﻦ ﺍﳉﺎﺋﻊ‬ ‫ﻣﺴﺪﻫﺎ ﻣﻦ ﺍﻟﺸﺒﻌﺎﻥ ‪ .‬ﻳﺎ ﻋﺎﺋﺸﺔ ‪ .‬ﺇﻳﺎﻙ ﻭﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ ‪ ،‬ﻓﺈﻥ ﳍﺎ ﻣﻦ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻃﺎﻟﺒﺎ " ‪.‬‬ ‫ﺴَﻨ ﹰﺔ‬ ‫ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱴ ﻭﺭﺩﺕ ﰱ ﻣﻌﲎ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } -‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﻭَﺇﹺﻥ َﺗﻚُ َﺣ َ‬ ‫ﻼ ﺗُ ﹾﻈﹶﻠﻢُ ﻧَﻔﹾﺲٌ‬ ‫ﻀﻊُ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻘﺴﻂ ِﻟَﻴ ْﻮ ﹺﻡ ﺍﻟﻘﻴﺎﻣﺔ ﹶﻓ ﹶ‬ ‫ﺕ ﻣِﻦ ﻟﱠ ُﺪ ْﻧ ُﻪ ﹶﺃﺟْﺮﹰﺍ َﻋﻈِﻴﻤﹰﺎ { ﻭﻗﻮﻟﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪َ } : -‬ﻭَﻧ َ‬ ‫ﻳُﻀَﺎﻋِﻔﹾﻬَﺎ َﻭﻳُ ْﺆ ِ‬ ‫ﲔ { ﻧﺴﺄﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺃﻥ ﳚﻌﻠﻨﺎ ﲨﻴﻌﺎ ﳑﻦ ﻳﻮﺍﻇﺒﻮﻥ‬ ‫ﺷَﻴْﺌﺎﹰ ﻭَﺇﹺﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ َﺣﺒﱠ ٍﺔ ﻣﱢ ْﻦ َﺧ ْﺮ َﺩ ﹴﻝ ﺃﹶﺗَﻴْﻨَﺎ ﺑﹺﻬَﺎ ﻭﻛﻔﻰ ﺑﹺﻨَﺎ ﺣَﺎ ِﺳﹺﺒ َ‬ ‫ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑﺍﺕ ‪.‬‬ ‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ١٧‬ﺹ ‪( ١٦٣‬‬ ‫ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ِ } :‬ﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ﺃﻱ ﺯﻧﺔ ﺫﺭﺓ ﻗﺎﻝ ﺍﻟﻜﻠﱯ ‪ :‬ﺍﻟﺬﺭﺓ ﺃﺻﻐﺮ ﺍﻟﻨﻤﻞ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺇﺫﺍ ﻭﺿﻌﺖ‬ ‫ﻼ‬ ‫ﺭﺍﺣﺘﻚ ﻋﻠﻰ ﺍﻷﺭﺽ ﰒ ﺭﻓﻌﺘﻬﺎ ﻓﻜﻞ ﻭﺍﺣﺪ ﳑﺎ ﻟﺰﻕ ﺑﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻓﻠﻴﺲ ﻣﻦ ﻋﺒﺪ ﻋﻤﻞ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ ﻗﻠﻴ ﹰ‬ ‫ﺃﻭ ﻛﺜﲑﹰﺍ ﺇﻻ ﺃﺭﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻩ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﰲ ﺭﻭﺍﻳﺔ ﻋﻦ ﻋﺎﺻﻢ ‪َ } :‬ﻳ َﺮﻩُ { ﺑﺮﻓﻊ ﺍﻟﻴﺎﺀ ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ‪َ } :‬ﻳ َﺮﻩُ { ﺑﻔﺘﺤﻬﺎ ﻭﻗﺮﺃ ﺑﻌﻀﻬﻢ ‪َ } :‬ﻳ َﺮﻩُ {‬ ‫ﺑﺎﳉﺰﻡ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﰲ ﺍﻵﻳﺔ ﺇﺷﻜﺎﻝ ﻭﻫﻮ ﺃﻥ ﺣﺴﻨﺎﺕ ﺍﻟﻜﺎﻓﺮ ﳏﺒﻄﺔ ﺑﻜﻔﺮﻩ ﻭﺳﻴﺌﺎﺕ ﺍﳌﺆﻣﻦ ﻣﻐﻔﻮﺭﺓ ‪ ،‬ﺇﻣﺎ ﺍﺑﺘﺪﺍﺀ ﻭﺇﻣﺎ‬ ‫ﺑﺴﺒﺐ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﻤﺎ ﻣﻌﲎ ﺍﳉﺰﺍﺀ ﲟﺜﺎﻗﻴﻞ ﺍﻟﺬﺭﺓ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ؟ ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳌﻔﺴﺮﻳﻦ ﺃﺟﺎﺑﻮﺍ ﻋﻨﻪ ﻣﻦ ﻭﺟﻮﻩ ‪ :‬ﺃﺣﺪﻫﺎ ‪ :‬ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ ‪ :‬ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺧﲑ‬ ‫ﻭﻫﻮ ﻛﺎﻓﺮ ﻓﺈﻧﻪ ﻳﺮﻯ ﺛﻮﺍﺏ ﺫﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﻠﻘﻰ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻓﻴﻬﺎ ﺷﻲﺀ ‪ ،‬ﻭﻫﺬﺍ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ‬

‫‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺎ ﺭﻭﻱ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻷﰊ ﺑﻜﺮ ‪ » :‬ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﻣﺎ ﺭﺃﻳﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ﳑﺎ ﺗﻜﺮﻩ‬ ‫ﻓﺒﻤﺜﺎﻗﻴﻞ ﺫﺭ ﺍﻟﺸﺮ ﻭﻳﺪﺧﺮ ﺍﷲ ﻟﻚ ﻣﺜﺎﻗﻴﻞ ﺍﳋﲑ ﺣﱴ ﺗﻮﻓﺎﻫﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ « ﻭﺛﺎﻧﻴﻬﺎ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﻟﻴﺲ ﻣﻦ ﻣﺆﻣﻦ‬ ‫ﻭﻻ ﻛﺎﻓﺮ ﻋﻤﻞ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ ﺇﻻ ﺃﺭﺍﻩ ﺍﷲ ﺇﻳﺎﻩ ‪ ،‬ﻓﺄﻣﺎ ﺍﳌﺆﻣﻦ ﻓﻴﻐﻔﺮ ﺍﷲ ﺳﻴﺌﺎﺗﻪ ﻭﻳﺜﻴﺒﻪ ﲝﺴﻨﺎﺗﻪ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﺘﺮﺩ ﺣﺴﻨﺎﺗﻪ‬ ‫ﻭﻳﻌﺬﺏ ﺑﺴﻴﺌﺎﺗﻪ ﻭﺛﺎﻟﺜﻬﺎ ‪ :‬ﺃﻥ ﺣﺴﻨﺎﺕ ﺍﻟﻜﺎﻓﺮ ﻭﺇﻥ ﻛﺎﻧﺖ ﳏﺒﻄﺔ ﺑﻜﻔﺮﻩ ﻭﻟﻜﻦ ﺍﳌﻮﺍﺯﻧﺔ ﻣﻌﺘﱪﺓ ﻓﺘﻘﺪﺭ ﺗﻠﻚ ﺍﳊﺴﻨﺎﺕ‬ ‫ﺍﳓﺒﻄﺖ ﻣﻦ ﻋﻘﺎﺏ ﻛﻔﺮﻩ ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﻗﺎﺩﺣﹰﺎ ﰲ ﻋﻤﻮﻡ ﺍﻵﻳﺔ ﻭﺭﺍﺑﻌﻬﺎ ‪ :‬ﺃﻥ ﲣﺼﺺ‬ ‫ﻋﻤﻮﻡ ﻗﻮﻟﻪ ‪ } :‬ﹶﻓﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ﻭﻧﻘﻮﻝ ‪ :‬ﺍﳌﺮﺍﺩ ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺴﻌﺪﺍﺀ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﹰﺍ ﻳﺮﻩ ‪ ،‬ﻭﻣﻦ‬ ‫ﻳﻌﻤﻞ ﻣﻦ ﺍﻷﺷﻘﻴﺎﺀ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺷﺮﹰﺍ ﻳﺮﻩ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ﻓﺄﻳﻦ ﺍﻟﻜﺮﻡ؟ ﻭﺍﳉﻮﺍﺏ ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻜﺮﻡ ‪ ،‬ﻷﻥ ﺍﳌﻌﺼﻴﺔ‬ ‫ﻭﺇﻥ ﻗﻠﺖ ﻓﻔﻴﻬﺎ ﺍﺳﺘﺨﻔﺎﻑ ‪ ،‬ﻭﺍﻟﻜﺮﱘ ﻻ ﳛﺘﻤﻠﻪ ﻭﰲ ﺍﻟﻄﺎﻋﺔ ﺗﻌﻈﻴﻢ ‪ ،‬ﻭﺇﻥ ﻗﻞ ﻓﺎﻟﻜﺮﱘ ﻻ ﻳﻀﻴﻌﻪ ‪ ،‬ﻭﻛﺄﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻳﻘﻮﻝ ﻻ ﲢﺴﺐ ﻣﺜﻘﺎﻝ ﺍﻟﺬﺭﺓ ﻣﻦ ﺍﳋﲑ ﺻﻐﲑﹰﺍ ‪ ،‬ﻓﺈﻧﻚ ﻣﻊ ﻟﺆﻣﻚ ﻭﺿﻌﻔﻚ ﱂ ﺗﻀﻴﻊ ﻣﲏ ﺍﻟﺬﺭﺓ ‪ ،‬ﺑﻞ ﺍﻋﺘﱪﻬﺗﺎ ﻭﻧﻈﺮﺕ‬ ‫ﻓﻴﻬﺎ ‪ ،‬ﻭﺍﺳﺘﺪﻟﻠﺖ ﻬﺑﺎ ﻋﻠﻰ ﺫﺍﰐ ﻭﺻﻔﺎﰐ ﻭﺍﲣﺬﻬﺗﺎ ﻣﺮﻛﺒﹰﺎ ﺑﻪ ﻭﺻﻠﺖ ﺇﱄ ‪ ،‬ﻓﺈﺫﺍ ﱂ ﺗﻀﻴﻊ ﺫﺭﰐ ﺃﻓﺄﺿﻴﻊ ﺫﺭﺗﻚ! ﰒ‬ ‫ﻼ ﻟﻜﻦ ﺍﻟﻨﻴﺔ ﺧﺎﻟﺼﺔ ﻓﻘﺪ ﺣﺼﻞ ﺍﳌﻄﻠﻮﺏ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻗﻠﻴ ﹰ‬ ‫ﻼ‬ ‫ﺍﻟﻌﻤﻞ ﻛﺜﲑﹰﺍ ﻭﺍﻟﻨﻴﺔ ﺩﺍﺋﺮﺓ ﻓﺎﳌﻘﺼﻮﺩ ﻓﺎﺋﺖ ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﻯ ﻋﻦ ﻛﻌﺐ ‪ :‬ﻻ ﲢﻘﺮﻭﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ‪ ،‬ﻓﺈﻥ ﺭﺟ ﹰ‬ ‫ﺩﺧﻞ ﺍﳉﻨﺔ ﺑﺈﻋﺎﺭﺓ ﺇﺑﺮﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻭﺇﻥ ﺍﻣﺮﺃﺓ ﺃﻋﺎﻧﺖ ﲝﺒﺔ ﰲ ﺑﻨﺎﺀ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻓﺪﺧﻠﺖ ﺍﳉﻨﺔ ‪.‬‬ ‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ‪» :‬ﻛﺎﻧﺖ ﺑﲔ ﻳﺪﻳﻬﺎ ﻋﻨﺐ ﻓﻘﺪﻣﺘﻪ ﺇﱃ ﻧﺴﻮﺓ ﲝﻀﺮﻬﺗﺎ ‪ ،‬ﻓﺠﺎﺀ ﺳﺎﺋﻞ ﻓﺄﻣﺮﺕ ﻟﻪ ﲝﺒﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻨﺐ‬ ‫ﻓﻀﺤﻚ ﺑﻌﺾ ﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻫﺎ ‪ ،‬ﻓﻘﺎﻟﺖ ‪ :‬ﺇﻥ ﻓﻴﻤﺎ ﺗﺮﻭﻥ ﻣﺜﺎﻗﻴﻞ ﺍﻟﺬﺭﺓ ﻭﺗﻠﺖ ﻫﺬﻩ ﺍﻵﻳﺔ« ﻭﻟﻌﻠﻬﺎ ﻛﺎﻥ ﻏﺮﺿﻬﺎ ﺍﻟﺘﻌﻠﻴﻢ‬ ‫‪ ،‬ﻭﺇﻻ ﻓﻬﻲ ﻛﺎﻧﺖ ﰲ ﻏﺎﻳﺔ ﺍﻟﺴﺨﺎﻭﺓ ‪ .‬ﺭﻭﻱ ‪ » :‬ﺃﻥ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻌﺚ ﺇﻟﻴﻬﺎ ﲟﺎﺋﺔ ﺃﻟﻒ ﻭﲦﺎﻧﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ﰲ ﻏﺮﺍﺭﺗﲔ ‪،‬‬ ‫ﻓﺪﻋﺖ ﺑﻄﺒﻖ ﻭﺟﻌﻠﺖ ﺗﻘﺴﻤﻪ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻠﻤﺎ ﺃﻣﺴﺖ ﻗﺎﻟﺖ ‪ :‬ﻳﺎ ﺟﺎﺭﻳﺔ ﻓﻄﻮﺭﻱ ﻫﻠﻤﻲ ﻓﺠﺎﺀﺕ ﲞﺒﺰ ﻭﺯﻳﺖ ‪ ،‬ﻓﻘﻴﻞ ﳍﺎ‬ ‫‪ :‬ﺃﻣﺎ ﺃﻣﺴﻜﺖ ﻟﻨﺎ ﺩﺭﳘﹰﺎ ﻧﺸﺘﺮﻱ ﺑﻪ ﳊﻤﹰﺎ ﻧﻔﻄﺮ ﻋﻠﻴﻪ ‪ ،‬ﻓﻘﺎﻟﺖ ‪ :‬ﻟﻮ ﺫﻛﺮﺗﻴﲏ ﻟﻔﻌﻠﺖ ﺫﻟﻚ« ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ ‪ :‬ﻧﺰﻟﺖ ﻫﺬﻩ‬ ‫ﺍﻵﻳﺔ ﰲ ﺭﺟﻠﲔ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﻳﺄﺗﻴﻪ ﺍﻟﺴﺎﺋﻞ ﻓﻴﺴﺘﻘﻞ ﺃﻥ ﻳﻌﻄﻴﻪ ﺍﻟﺘﻤﺮﺓ ﻭﺍﻟﻜﺴﺮﺓ ﻭﺍﳉﻮﺯﺓ ‪ ،‬ﻭﻳﻘﻮﻝ ﻣﺎ ﻫﺬﺍ ﺑﺸﻲﺀ ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻧﺆﺟﺮ ﻋﻠﻰ ﻣﺎ ﻧﻌﻄﻲ! ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻳﺘﻬﺎﻭﻥ ﺑﺎﻟﺬﻧﺐ ﺍﻟﻴﺴﲑ ‪ ،‬ﻭﻳﻘﻮﻝ ‪ :‬ﻻ ﺷﻲﺀ ﻋﻠﻲ ﻣﻦ ﻫﺬﺍ ﺇﳕﺎ ﺍﻟﻮﻋﻴﺪ ﺑﺎﻟﻨﺎﺭ ﻋﻠﻰ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺮﻏﻴﺒﹰﺎ ﰲ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳋﲑ ﻓﺈﻧﻪ ﻳﻮﺷﻚ ﺃﻥ ﻳﻜﺜﺮ ‪ ،‬ﻭﲢﺬﻳﺮﹰﺍ ﻣﻦ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﺬﻧﺐ ﻓﺈﻧﻪ‬ ‫ﻳﻮﺷﻚ ﺃﻥ ﻳﻜﱪ ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ " :‬ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ ‪ ،‬ﻓﻤﻦ ﱂ ﳚﺪ ﻓﺒﻜﻠﻤﺔ ﻃﻴﺒﺔ " ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ‪،‬‬ ‫ﻭﰲ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ٦١٩٨‬‬ ‫ﻓﻴﻪ ﺛﻼﺙ ﻣﺴﺎﺋﻞ ‪:‬‬ ‫ﺍﻷﻭﱃ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜ ﹶﻘﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ ‪ :‬ﻣَﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ‬ ‫ﺧﲑﹰﺍ َﻳ َﺮﻩُ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻻ ﻳُﺜﺎﺏ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ ﻣﻦ ﺷﺮ ﻋُﻮﻗﺐ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻣﻊ ﻋﻘﺎﺏ‬ ‫ﺐ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﺓ ﺇﺫﺍ ﻣﺎﺕ ‪ ،‬ﻭﻳُﺘﺠﺎﻭﺯ‬ ‫ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺷﺮ ﻣﻦ ﺍﳌﺆﻣﻨﲔ َﻳ َﺮﻩُ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻻ ﻳﻌﺎﹶﻗ ْ‬ ‫ﻒ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ‪ .‬ﻭﰲ ﺑﻌﺾ ﺍﳊﺪﻳﺚ ‪ " :‬ﺍﻟﺬﺭّﺓ ﻻ ﺯﹺﻧﺔ ﳍﺎ "‬ ‫ﻋﻨﻪ ‪ ،‬ﻭﺇﻥ ﻋﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ ﻣﻦ ﺧﲑ ُﻳﻘﹾﺒ ﹾﻞ ﻣﻨﻪ ‪ ،‬ﻭﻳﻀﺎﻋ ْ‬ ‫ﺿﺮَﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﺃﻧﻪ ﻻ ُﻳ ْﻐﻔِﻞ ﻣﻦ ﻋﻤﻞ ﺍﺑﻦ ﺁﺩﻡ ﺻﻐﲑ ﹰﺓ ﻭﻻ ﻛﺒﲑﺓ ‪ .‬ﻭﻫﻮ ﻣِﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ‬ ‫ﻭﻫﺬﺍ َﻣﹶﺜ ﹲﻞ َ‬ ‫َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ] ﺍﻟﻨﺴﺎﺀ ‪ . [ ٤٠ :‬ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻫﻨﺎﻙ ﰲ ﺍﻟﺬﺭّ ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻭﺯﻥ ﻟﻪ ‪ .‬ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺃﻥ‬ ‫ﺍﻟﺬﺭّ ‪ :‬ﺃﻥ ﻳﻀﺮﺏ ﺍﻟﺮﺟﻞ ﺑﻴﺪﻩ ﻋﻠﻰ ﺍﻷﺭﺽ ‪ ،‬ﻓﻤﺎ ﻋﻠِﻖ ﻬﺑﺎ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻓﻬﻮ ﺍﻟﺬﱠﺭّ ‪ ،‬ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺇﺫﺍ ﻭﺿﻌﺖ‬

‫ﻳﺪﻙ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺭﻓﻌﺘﻬﺎ ‪ ،‬ﻓﻜﻞ ﻭﺍﺣﺪ ﳑﺎ ﻟﺰﻕ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﹶﺫﺭﱠﺓ ‪ .‬ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﹸ َﺮ ِﻇﻲّ ‪ :‬ﻓﻤ ْﻦ َﻳ ْﻌﻤَﻞ ﻣِﺜﻘﹾﺎ ﹶﻝ‬ ‫ﹶﺫﺭّﺓ ﻣ ْﻦ َﺧﻴْﺮ ﻣﻦ ﻛﺎﻓﺮ ‪ ،‬ﻳﺮﻯ ﺛﻮﺍﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﰲ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻭﺃﻫﻠﻪ ﻭﻭﻟﺪﻩ ‪ ،‬ﺣﱴ ﳜﺮﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺪ ﺍﷲ‬ ‫ﺧﲑ ‪ .‬ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ ﻣﻦ ﺷﺮّ ﻣﻦ ﻣُﻮْﻣﻦ ‪ ،‬ﻳﺮﻯ ﻋُﻘﻮﺑﺘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﰲ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ﻭﺃﻫﻠﻪ ‪ ،‬ﺣﱴ ﳜﺮﺝ‬ ‫ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﺷﺮّ ‪ .‬ﺩﻟﻴﻠﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺛﺒﺎﺕ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻋﻠﻰ ﺍﻟﻨﱯّ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺑﻮ ﺑﻜﺮ ﻳﺄﻛﻞ ‪ ،‬ﻓﺄﻣﺴﻚ ﻭﻗﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺇﻧﺎ ﻟُﻨﺮَﻯ ﻣﺎ َﻋ ِﻤﻠﹾﻨﺎ ﻣﻦ ﺧﲑ ﻭﺷﺮّ؟ ﻗﺎﻝ ‪ " :‬ﻣﺎ‬ ‫ﺭﺃﻳﺖ ﳑﺎ ﺗﻜﺮﻩ ﻓﻬﻮ ﻣﺜﺎﻗﻴﻞ ﺫﺭّ ﺍﻟﺸﺮّ ‪ ،‬ﻭُﻳﺪﱠﺧَﺮ ﻟﻜﻢ ﻣﺜﺎﻗﻴ ﹸﻞ ﹶﺫﺭّ ﺍﳋﲑ ‪ ،‬ﺣﱴ ُﺗ ْﻌ ﹶﻄﻮْﻩ ﻳﻮ َﻡ ﺍﻟﻘِﻴﺎﻣﺔ " ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺇﺩﺭﻳﺲ ‪ :‬ﺇﻥ‬ ‫ﲑ { ] ﺍﻟﺸﻮﺭﻯ ‪. [ ٣٠ :‬‬ ‫ﺖ ﺃﹶﻳْﺪِﻳﻜﹸﻢْ َﻭَﻳ ْﻌﻔﹸﻮ ﹾﺍ ﻋَﻦ ﹶﻛِﺜ ﹴ‬ ‫ﺴَﺒ ْ‬ ‫ِﻣﺼْﺪﺍﻗﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ‪َ } :‬ﻭﻣَﺂ ﹶﺃ ﺻَﺎَﺑ ﹸﻜ ْﻢ ﻣﱢﻦ ﻣﱡﺼِﻴَﺒ ٍﺔ ﻓﹶﺒﹺﻤَﺎ ﹶﻛ َ‬ ‫ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ ‪ :‬ﻧﺰﻟﺖ ﰲ ﺭﺟﻠﲔ ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﻧﺰﻝ } َﻭُﻳ ﹾﻄ ِﻌﻤُﻮ ﹶﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺣُﺒﱢ ِﻪ { ] ﺍﻹﻧﺴﺎﻥ ‪ [ ٨ :‬ﻛﺎﻥ ﺃﺣﺪﻫﻢ‬ ‫ﻳﺄﺗﻴﻪ ﺍﻟﺴﺎﺋﻞ ‪ ،‬ﻓﻴﺴﺘﻘﻞ ﺃﻥ ﻳﻌﻄِﻴﻪ ﺍﻟﺘﻤﺮﺓ ﻭﺍﻟﻜِﺴﺮﺓ ﻭﺍﳉﻮﺯﺓ ‪ .‬ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻳﺘﻬﺎﻭﻥ ﺑﺎﻟﺬﻧﺐ ﺍﻟﻴﺴﲑ ‪ ،‬ﻛﺎﻟﻜﹶﺬﺑﺔ ﻭﺍﻟﻐِﻴﺒﺔ‬ ‫ﻭﺍﻟﻨﻈﹾﺮﺓ ‪ ،‬ﻭﻳﻘﻮﻝ ‪ :‬ﺇﳕﺎ ﺃﻭﻋﺪ ﺍﷲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ؛ ﻓﻨﺰﻟﺖ ﺗﺮﻏﺒﻬﻢ ﰲ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳋﲑ ﺃﻥ ُﻳ ْﻌﻄﹸﻮﻩ؛ ﻓﺈﻧﻪ ﻳﻮﺷِﻚ ﺃﻥ‬ ‫ﲑ ﻣﻦ ﺍﻟﺬﻧﺐ ‪ ،‬ﻓﺈﻧﻪ ﻳﻮﺷِﻚ ﺃﻥ ﻳﻜﺜﹸﺮ؛ ﻭﻗﺎﻟﻪ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ‪ .‬ﻭﺍﻹِﰒ ﺍﻟﺼﻐﲑ ﰲ ﻋﲔ ﺻﺎﺣﺒﻪ ﻳﻮﻡ‬ ‫ﺤﺬﱢﺭ ُﻫ ْﻢ ﺍﻟﻴﺴ َ‬ ‫ﻳﻜﺜﹸﺮ ‪ ،‬ﻭُﻳ َ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﳉﺒﺎﻝ ‪ ،‬ﻭﲨﻴﻊ ﳏﺎﺳﻨﻪ ﺃﻗﻞ ﰲ ﻋﻴﻨﻪ ﻣﻦ ﻛﻞ ﺷﻲﺀ ‪.‬‬ ‫ﺤ َﺪ ﹺﺭﻱّ ﻭﺍﻟﺴﱡﹶﻠ ِﻤﻲّ ﻭﻋﻴﺴﻰ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺑﺎﻥ ﻋﻦ ﻋﺎﺻﻢ ‪ُ» :‬ﻳ َﺮ ْﻩ«‬ ‫ﳉْ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻗﺮﺍﺀﺓ ﺍﻟﻌﺎﻣﺔ »َﻳ َﺮ ْﻩ« ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻤﺎ ‪ .‬ﻭﻗﺮﺃ ﺍ ﹶ‬ ‫ﺑﻀﻢ ﺍﻟﻴﺎﺀ؛ ﺃﻱ ﻳُﺮﻳﻪ ﺍﻟﻠﱠ ُﻪ ﺇﻳﺎﻩ ‪.‬‬ ‫ﺤﻀَﺮﹰﺍ { ] ﺁﻝ ﻋﻤﺮﺍﻥ ‪ [ ٣٠ :‬ﺍﻵﻳﺔ ‪.‬‬ ‫ﺖ ِﻣ ْﻦ َﺧ ْﻴ ﹴﺮ ﻣﱡ ْ‬ ‫ﺲ ﻣﱠﺎ َﻋ ِﻤﹶﻠ ْ‬ ‫ﺠﺪُ ﹸﻛ ﱡﻞ َﻧ ﹾﻔ ﹴ‬ ‫ﻭﺍ َﻷ ْﻭﻟﹶﻰ ﺍﻻﺧﺘﻴﺎﺭ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻳ ْﻮ َﻡ َﺗ ﹺ‬ ‫ﻭﺳﻜﻦ ﺍﳍﺎﺀ ﰲ ﻗﻮﻟﻪ »َﻳﺮَﻩ« ﰲ ﺍﳌﻮﺿﻌﲔ ﻫﺸﺎﻡ ‪ .‬ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﻟﻜﺴﺎﺋﻲ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻭﺃﰊ َﺣﻴْﻮﺓ ﻭﺍﳌﻐﲑﺓ ‪ .‬ﻭﺍﺧﺘﻠﺲ‬ ‫ﻳﻌﻘﻮﺏ ﻭﺍﻟﺰﻫﺮﻱ ﻭﺍﳉﺤﺪﺭﹺﻱ ﻭﺷﻴﺒﺔ ‪ .‬ﻭﺃﺷﺒﻊ ﺍﻟﺒﺎﻗﻮﻥ ‪ .‬ﻭﻗﻴﻞ »ﻳَﺮَﻩ« ﺃﻱ ﻳﺮﻯ ﺟﺰﺍﺀﻩ؛ ﻷﻥ ﻣﺎ ﻋﻤﻠﻪ ﻗﺪ ﻣﻀﻰ ﻭﻋُﺪﻡ‬ ‫ﻓﻼ ﻳُ َﺮﻯ ‪ .‬ﻭﺃﻧﺸﺪﻭﺍ ‪:‬‬ ‫ﺴﺐُ ﹺﺇﺛﹾﻤﺎ ‪َ ...‬ﻭ ْﺯ ﹶﻥ ِﻣﺜﹾﻘﺎ ﹺﻝ ﺫﺭّﺓ َﺳَﻴﺮَﺍُﻩ‬ ‫ﺇﻥﹼ ﻣ ْﻦ َﻳﻌْﺘﺪِﻱ ﻭَﻳ ﹾﻜ ِ‬ ‫ﻭُﻳ ﺠَﺎﺯَﻯ ﺑﻔﻌﻠﻪ ﺍﻟﺸﺮﱠ ﺷﺮﺍ ‪ ...‬ﻭﺑﻔﻌﻞ ﺍﳉﻤﻴ ﹺﻞ ﺃﻳﻀﹰﺎ َﺟﺰَﺍُﻩ‬ ‫ﻫﻜﺬﺍ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﺭﺑﱢﻲ ‪ ...‬ﰲ ﺇﺫﺍ ﺯُﻟﺰﻟﺖ ﻭﺟَﻞ ﺛﹶﻨﺎﻩ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ :‬ﻫﺬﻩ ﺃﺣﻜﻢ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ؛ ﻭ ﺻَﺪّﻕ ‪ .‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻋﻤﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ؛ ﺍﻟﻘﺎﺋﻠﻮﻥ‬ ‫ﺑﺎﻟﻌﻤﻮﻡ ﻭﻣﻦ ﹶﻟ ْﻢ ﻳﻘﻞ ﺑﻪ ‪ .‬ﻭﺭﻭﻯ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻟﻘﺪ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﺁﻳﺘﲔ ﺃﺣْﺼَﺘَﺎ ﻣﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‬ ‫ﻭﺍﻟﺰﱠﺑﻮﺭ ﻭﺍﻟﺼﱡ ﺤُﻒ ‪ } :‬ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ * ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺷﺮّﹰﺍ َﻳ َﺮﻩُ { ‪ .‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣَﺪْﻳﻦ‬ ‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ﻗﺎﻝ ‪ :‬ﰲ ﺍﳊﺎﻝ ﻗﺒﻞ ﺍﳌﺂﻝ ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﳊﻤُﺮ ﻭﺳﻜﺖ ﻋﻦ ﺍﻟﺒﻐﺎﻝ ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﻓﻴﻬﻤﺎ‬ ‫ﻳﺴﻤﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻵﻳﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﻔﺎﺫﺓ؛ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﳌﺎ ﺳﺌﻞ ﻋﻦ ﺍ ﹸ‬ ‫ﻭﺍﺣﺪ؛ ﻷﻥ ﺍﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﺭ ﻻ ﹶﻛﺮّ ﻓﻴﻬﻤﺎ ﻭﻻ ﻓﺮّ؛ ﻓﻠﻤﺎ ﺫﻛﺮ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﰲ ﺍﳋﻴﻞ ﻣﻦ ﺍﻷﺟﺮ ﺍﻟﺪﺍﺋﻢ ‪،‬‬ ‫ﳊﻤُﺮ ‪ ،‬ﻷﻬﻧﻢ ﱂ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻳﻮﻣﺌ ٍﺬ َﺑﻐْﻞ ‪ ،‬ﻭﻻ ﺩﺧﻞ ﺍﳊﺠﺎﺯ ﻣﻨﻬﺎ ﺇﻻ ﺑﻐﻠﺔ ﺍﻟﻨﱯّ‬ ‫ﻭﺍﻟﺜﻮﺍﺏ ﺍﳌﺴﺘﻤﺮ ‪ ،‬ﺳﺄﻝ ﺍﻟﺴﺎﺋﻞ ﻋﻦ ﺍ ﹸ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » ﺍﻟﺪﱡﹾﻟﺪُﻝ« ‪ ،‬ﺍﻟﱵ ﺃﻫﺪﺍﻫﺎ ﻟﻪ ﺍﳌﻘﻮﻗِﺲ ‪ ،‬ﻓﺄﻓﺘﺎﻩ ﰲ ﺍﳊﹶﻤِﲑ ﺑﻌﻤﻮﻡ ﺍﻵﻳﺔ ‪ ،‬ﻭﺇﻥ ﰲ ﺍﳊﻤﺎﺭ ﻣﺜﺎﻗﻴﻞ ﺫﺭّ‬ ‫ﻛﺜﲑﺓ؛ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻌﺮﰊّ ‪ .‬ﻭﰲ ﺍﳌﻮﻃﺄ ‪ :‬ﺃﻥ ِﻣﺴْﻜﻴﻨﹰﺎ ﺍﺳﺘﻄﻌﻢ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻭﺑﲔ ﻳﺪﻳﻬﺎ ِﻋﻨَﺐ؛ ﻓﻘﺎﻟﺖ ﻹﻧﺴﺎﻥ ‪ :‬ﺧﺬ‬ ‫ﺣﺒﺔ ﻓﺄﻋﻄﻪ ﺇﻳﺎﻫﺎ ‪ .‬ﻓﺠﻌﻞ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﻳﻌﺠﺐ؛ ﻓﻘﺎﻟﺖ ‪ :‬ﺃﺗﻌﺠﺐ! ﻛﻢ ﺗﺮﻯ ﰲ ﻫﺬﻩ ﺍﳊﺒَﺔ ﻣﻦ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ ‪ .‬ﻭﺭﻭﻱ ﻋﻦ‬ ‫ﺳﻌﺪ ﺑﻦ ﺃﰊ َﻭﻗﱠﺎﺹ ‪ :‬ﺃﻧﻪ ﺗﺼﺪﻕ ﺑﺘﻤﺮﺗﲔ ‪ ،‬ﻓﻘﺒﺾ ﺍﻟﺴﺎﺋﻞ ﻳﺪﻩ ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﺴﺎﺋﻞ ‪ :‬ﻭﻳﻘﺒﻞ ﺍﷲ ﻣﻨﺎ ﻣﺜﺎﻗﻴﻞ ﺍﻟﺬﺭّ ‪ ،‬ﻭﰲ‬ ‫ﺍﻟﺘﻤﺮﺗﲔ ﻣﺜﺎﻗﻴﻞ ﺫﺭّ ﻛﺜﲑﺓ ‪ .‬ﻭﺭﻭﻯ ﺍﹸﳌﻄﱠﻠﺐ ﺑﻦ َﺣ ْﻨﻄﹶﺐ ‪ " :‬ﺃﻥ ﺃﻋﺮﺍﺑﻴﹰﺎ ﲰﻊ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳَﻘﺮﺃﹸﻫﺎ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ‬

‫ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺃﻣﺜﻘﺎ ﹸﻝ ﺫﺭّﺓ! ﻗﺎﻝ ‪» :‬ﻧﻌﻢ« ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊّ ‪ :‬ﻭﺍ َﺳ ْﻮﹶﺃﺗَﺎﻩ! ﻣِﺮﺍﺭﹰﺍ ‪ :‬ﰒ ﻗﺎﻡ ﻭﻫﻮ ﻳﻘﻮﳍﺎ؛ ﻓﻘﺎﻝ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ‬ ‫ﺐ ﺍ َﻷﻋْﺮﺍﰊّ ﺍﻹﳝﺎ ﹸﻥ« " ﻭﻗﺎﻝ ﺍﳊﺴﻦ ‪ :‬ﹶﻗﺪِﻡ ﺻﻌﺼﻌﺔ َﻋﻢّ ﺍﻟﻔﺮﺯﺩﻕ ﻋﻠﻰ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » :‬ﻟﻘﺪ َﺩ َﺧ ﹶﻞ ﻗﻠ َ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻠﻤﺎ ﲰﻊ } ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ﺍﻵﻳﺎﺕ؛ ﻗﺎﻝ ‪ :‬ﻻ ﺃﺑﺎﱄ ﺃﻻ ﺃﲰﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻏﲑﻫﺎ ‪َ ،‬ﺣﺴْﱯ ‪ ،‬ﻓﻘﺪ‬ ‫ﺍﻧﺘﻬﺖ ﺍﳌﻮﻋﻈﺔ؛ ﺫﻛﺮﻩ ﺍﻟﺜﻌﻠﱯ ‪ .‬ﻭﻟﻔﻆ ﺍﳌﺎﻭﺭ ِﺩﻱّ ‪ :‬ﻭﺭُﻭﻱ ﺃﻥ ﺻﻌﺼﻌﺔ ﺑﻦ ﻧﺎﺟﻴﺔ ﺟﺪّ ﺍﻟﻔﺮﺯﺩﻕ ﺃﺗﻰ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺖ ﻣِﺜﻘﺎ ﹶﻝ ﺫﺭﱠ ٍﺓ ﺷَﺮ‪‬ﺍ ﺭﺃﻳﺘُﻪ ‪ .‬ﻭﺭَﻭﻯ‬ ‫ﻭﺳﻠﻢ ﻳﺴﺘﻘﺮﺋﻪ ‪ ،‬ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻵﻳﺔ؛ ﻓﻘﺎﻝ ﺻﻌﺼﻌﺔ ‪ :‬ﺣﺴﱯ ﺣﺴﱯ؛ ﺇﻥ َﻋﻤِﻠ ُ‬ ‫ﻼ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ‪َ :‬ﻋﻠﱢﻤﲏ ﳑﺎ ﻋﻠﻤﻚ ﺍﷲ ‪ .‬ﻓﺪﻓﻌﻪ ﺇﱃ‬ ‫ﻣَﻌﻤﺮ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ‪ " :‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﺖ { ﺣﱴ ﺇﺫﺍ ﺑﻠﻎ } ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ * ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺷﺮّﹰﺍ َﻳ َﺮﻩُ‬ ‫ﺭﺟﻞ ﻳﻌﻠﻤﻪ؛ ﻓﻌﻠﻤﻪ } ﺇﹺﺫﹶﺍ ﺯُﻟﹾ ﹺﺰﹶﻟ ِ‬ ‫{ ﻗﺎﻝ ‪ :‬ﺣﺴﱯ ‪ .‬ﻓﺄﺧﱪ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ‪َ » :‬ﺩﻋُﻮ ُﻩ ﻓﺈﻧﱠ ُﻪ ﻗﺪ ﹶﻓﻘﹸﻪ« " ﻭﳛﻜﻰ ﺃﻥ ﺃﻋﺮﺍﺑﻴﺎﹰ ﺃﺧﱠﺮ » َﺧﻴْﺮﹰﺍ‬ ‫َﻳ َﺮﻩُ« ﻓﻘﻴﻞ ‪ :‬ﻗﺪﻣﺖ ﻭﺃﺧﺮﺕ ‪ .‬ﻓﻘﺎﻝ ‪:‬‬ ‫ﺧﺬ ﺑﻄ َﻦ ﻫَﺮﺷَﻰ ﺃﻭ ﻗﹶﻔﺎﻫﺎ ﻓﺈﻧ ُﻪ ‪ ...‬ﻛِﻼ ﺟﺎﻧﹺﱯ َﻫ ْﺮﺷَﻰ ﳍﻦّ ﻃﺮﹺﻳﻖ‬ ‫‪.‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺚ ﹺﺑﹶﺄﻥﱠ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ َﻣ َﻊ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋﺮﹺ‪ ،‬ﹶﻛﻤَﺎ ِﻓﻲ ﹶﻗ ْﻮِﻟ ِﻪ َ‬ ‫ﲑ ِﻣ ْﻦ ﺍﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫ﺢ ﻓِﻲ ﹶﻛِﺜ ﹴ‬ ‫ﺼﺮﹺﻳ ُ‬ ‫) ﺍﻟﺜﱠﺎﻧﹺﻲ ( ‪ :‬ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﺍﻟﺘﱠ ْ‬ ‫ﻒ {)‪. (١‬‬ ‫َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪} :‬ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻓﺮﱠ ِﻣ ْﻦ ﺍﻟﺰﱠ ْﺣ ِ‬ ‫ﺐ ‪َ -‬ﻳ ْﻌﻨﹺﻰ ‪-‬‬ ‫ﺐ ﹶﻟﻨَﺎ ﹶﺃ ْﻭ َﺟ َ‬ ‫َﻭﻓِﻲ ﺍﻟﺴﱡَﻨ ﹺﻦ َﻋ ﹺﻦ ﻭَﺍِﺛﹶﻠ ﹶﺔ ْﺑ ﹺﻦ ﺍ َﻷ ْﺳﹶﻘ ﹺﻊ ‪:‬ﻗﹶﺎ ﹶﻝ ﹶﺃَﺗ ْﻴﻨَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻓِﻰ ﺻَﺎ ِﺣ ﹴ‬ ‫ﻀ ﹴﻮ ِﻣ ْﻨﻪُ ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ «)‪.(٢‬‬ ‫ﺍﻟﻨﱠﺎ َﺭ ﺑﹺﺎ ﹾﻟ ﹶﻘْﺘ ﹺﻞ ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ ْﻋِﺘﻘﹸﻮﺍ َﻋ ْﻨﻪُ ﻳُ ْﻌِﺘ ﹺﻖ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜﻞﱢ ُﻋ ْ‬ ‫ﻕ {)‪(٣‬‬ ‫ﺚ ﹶﺃﺑﹺﻲ ﹶﺫﺭﱟ َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ‬ ‫ﺤ ْﻴ ﹺﻦ ﻓِﻲ } َﺣﺪِﻳ ِ‬ ‫َﻭﻓِﻲ ﺍﻟﺼﱠﺤِﻴ َ‬ ‫__________‬ ‫ﻼ ﹺﻝ ْﺑ ﹺﻦ َﻳﺴَﺎ ﹺﺭ ْﺑ ﹺﻦ َﺯ ْﻳ ٍﺪ َﻣ ْﻮﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ‬ ‫)‪ - (١‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ)‪ ( ١٥١٩‬ﻋﻦ ﹺﺑ ﹶ‬ ‫ﹶﺃﺑﹺﻰ ﻳُﺤَﺪﱢﺛﹸﻨﹺﻴﻪِ َﻋ ْﻦ َﺟﺪﱢﻯ ﹶﺃﻧﱠﻪُ َﺳ ِﻤ َﻊ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻳﻘﹸﻮ ﹸﻝ » َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳَْﺘﻐْ ِﻔﺮُ ﺍﻟﻠﱠ َﻪ ﺍﻟﱠﺬِﻯ ﹶﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻻﱠ‬ ‫ﻒ « ﻭﻫﻮ ﺻﺤﻴﺢ ‪.‬‬ ‫ﺤﻰﱡ ﺍ ﹾﻟ ﹶﻘﻴﱡﻮ ُﻡ ﻭَﺃﹶﺗُﻮﺏُ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻓﺮﱠ ِﻣ َﻦ ﺍﻟﺰﱠ ْﺣ ِ‬ ‫ﻫُ َﻮ ﺍ ﹾﻟ َ‬ ‫ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٤٧٥‬‬ ‫ﻒ ﺍﻟﺼﱠﹺﺒﻲﱡ ﹺﺇﺫﹶﺍ َﺩﺏﱠ َﻋﻠﹶﻰ‬ ‫ﺶ ﺍ ﹾﻟ ﹶﻜِﺜﲑُ ﺍﻟﱠﺬِﻱ ُﻳﺮَﻯ ِﻟ ﹶﻜ ﹾﺜ َﺮِﺗ ِﻪ ﹶﻛﹶﺄﻧﱠﻪُ َﻳ ْﺰ َﺣﻒُ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﻨﱢﻬَﺎَﻳ ِﺔ ِﻣ ْﻦ َﺯ َﺣ َ‬ ‫ﺠْﻴ ُ‬ ‫ﻒ ﺍﹾﻟ َ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒﻲﱡ ‪ :‬ﺍﻟﺰﱠ ْﺣ ُ‬ ‫ﺏ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ َﺣْﻴﺚﹸ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﺍ ﹾﻟِﻔﺮَﺍ ُﺭ ﹺﺑﹶﺄ ﹾﻥ ﻟﹶﺎ‬ ‫ﻱ ِﻣ ْﻦ َﺣ ْﺮ ﹺ‬ ‫ﺶ ﻓِﻲ َﻭ ْﺟ ِﻪ ﺍ ﹾﻟ َﻌ ُﺪﻭﱢ ﹶﺃ ْ‬ ‫ﺠْﻴ ﹺ‬ ‫ﻉ ﺍﹾﻟ َ‬ ‫ِﺍ ْﺳِﺘ ِﻪ ﹶﻗﻠِﻴﻠﹰﺎ ﹶﻗﻠِﻴﻠﹰﺎ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻤُ ﹾﻈ ﹺﻬﺮُ ﻫُ َﻮ ِﺍ ْﺟِﺘﻤَﺎ ُ‬ ‫ﺤﻴﱡ َﺰ ‪.‬‬ ‫ﻑ ﻭَﺍﻟﺘﱠ َ‬ ‫ﺤﺮﱡ َ‬ ‫ﲔ َﻭﻟﹶﺎ َﻧﻮَﻯ ﺍﻟﺘﱠ َ‬ ‫ﲔ ِﻣ ﹾﺜﹶﻠ ْﻲ َﻋ َﺪ ِﺩ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫َﻳﺰﹺﻳ َﺪ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ُﺭ َﻋﻠﹶﻰ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ١٨‬ﺹ ‪( ٥٩‬‬ ‫َﻭ ِﻣ ْﻦ ﹶﺃ ْﻭﺿَﺢ ﻣَﺎ َﻭﹶﻗ َﻊ ﻓِﻲ ﹶﻓﻀْﻞ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﻣَﺎ ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱّ َﻭ ﹶﻏﻴْﺮﻩ ِﻣ ْﻦ َﺣﺪِﻳﺚ َﻳﺴَﺎﺭ َﻭ ﹶﻏﻴْﺮﻩ َﻣ ْﺮﻓﹸﻮ ًﻋﺎ " َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ‬ ‫ﺕ ﹸﺫُﻧﻮﺑﻪ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻓﺮﱠ ِﻣ ْﻦ ﺍﻟﺰﱠﺣْﻒ " ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﻧَُﻌﻴْﻢ‬ ‫ﺤﻲّ ﺍ ﹾﻟ ﹶﻘﻴﱡﻮﻡ َﻭﹶﺃﺗُﻮﺏ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻏﹸ ِﻔ َﺮ ْ‬ ‫ﺍﻟﻠﱠﻪ ﺍ ﹾﻟ َﻌﻈِﻴﻢ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﻫُ َﻮ ﺍﹾﻟ َ‬ ‫ﺾ ﺍ ﹾﻟ َﻌﻤَﻞ ﺍﻟﺼﱠﺎﻟِﺢ ‪ ،‬ﻭَ ﺿَﺎﺑﹺﻄﻪ ﺍﻟ ﱡﺬﻧُﻮﺏ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺗُﻮﺟﹺﺐ َﻋﻠﹶﻰ‬ ‫ﺻﹺﺒﻬَﺎﹺﻧﻲّ ‪ :‬ﻫَﺬﹶﺍ َﻳ ُﺪﻝﹼ َﻋﻠﹶﻰ ﹶﺃﻥﱠ َﺑﻌْﺾ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﺗُ ْﻐﻔﹶﺮ ﹺﺑَﺒ ْﻌ ﹺ‬ ‫ﺍ ﹾﻟﹶﺄ ْ‬ ‫ﻣُ ْﺮَﺗﻜِﺒﻬَﺎ ُﺣ ﹾﻜﻤًﺎ ﻓِﻲ ﻧَﻔﹾﺲ َﻭﻟﹶﺎ ﻣَﺎﻝ ‪َ ،‬ﻭ َﻭﺟْﻪ ﺍﻟﺪﱠﻟﹶﺎﻟﹶﺔ ِﻣ ْﻨﻪُ ﹶﺃﻧﱠﻪُ َﻣﺜﱠ ﹶﻞ ﺑﹺﺎﻟﹾﻔِﺮَﺍﺭﹺ ِﻣ ْﻦ ﺍﻟﺰﱠﺣْﻒ َﻭﻫُ َﻮ ِﻣ ْﻦ ﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ‪ ،‬ﹶﻓ َﺪﻝﱠ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﻣَﺎ‬ ‫ﻛﹶﺎ ﹶﻥ ِﻣﺜﹾﻠﻪ ﹶﺃ ْﻭ ﺩُﻭﻧﻪ ﻳُ ْﻐﻔﹶﺮ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻣﺜﹾﻞ ﺍ ﹾﻟ ِﻔﺮَﺍﺭ ِﻣ ْﻦ ﺍﻟﺰﱠﺣْﻒ ‪ ،‬ﹶﻓﹺﺈﻧﱠﻪُ ﻟﹶﺎ ﻳُﻮﺟﹺﺐ َﻋﻠﹶﻰ ﻣُ ْﺮَﺗﻜِﺒﻪ ُﺣ ﹾﻜﻤًﺎ ﻓِﻲ ﻧَﻔﹾﺲ َﻭﻟﹶﺎ ﻣَﺎﻝ ‪.‬‬ ‫)‪ - (٢‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ)‪ ( ٣٩٦٦‬ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ‬ ‫ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٤٨٧‬‬ ‫ﻱ َﻋ ْﻦ ﹶﻗﺘْﻠﻪ َﻭ ِﻋﻮَﺿﻪ‬ ‫) ﹶﺃ ْﻋِﺘﻘﹸﻮﺍ َﻋ ْﻨﻪُ ( ‪ :‬ﹶﺃ ْ‬

‫ﺢ ﺍﻟﺘﱠﺎﺀ‬ ‫ﻱ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌﺒْﺪ ﺍﻟﹾﻤُﻌْﺘَﻖ ﹺﺑ ﹶﻔ ْﺘ ﹺ‬ ‫) ﹺﺑ ﹸﻜﻞﱢ ﻋُﻀْﻮ ِﻣ ْﻨﻪُ ( ‪ :‬ﹶﺃ ْ‬ ‫ﻱ ِﻣ ْﻦ ﺍ ﹾﻟﻘﹶﺎﺗِﻞ‬ ‫) ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ ( ‪ :‬ﹶﺃ ْ‬ ‫ﺨﻄﹶﺄ ﻣُﻮﺟﹺﺐ ﻟِﻠﻨﱠﺎ ﹺﺭ ِﻟﻤَﺎ ﻓِﻴ ِﻪ‬ ‫) ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺭ ( ‪ :‬ﻣُﺘَﻌَﻠﱢﻖ ﺑﹺﻴُﻌْﺘِﻖ َﻭﹶﻟَﻌﻞﱠ ﺍ ﹾﻟ َﻤ ﹾﻘﺘُﻮﻝ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﺍ ﹾﻟﻤُﻌَﺎ َﻫﺪِﻳ َﻦ َﻭﹶﻗ ْﺪ ﹶﻗَﺘﹶﻠﻪُ َﺧ ﹶﻄﹰﺄ َﻭ ﹶﻇﻨﱡﻮﺍ ﹶﺃﻥﱠ ﺍﹾﻟ َ‬ ‫ﺤﺰْﻡ ﻭَﺍﻟِﺎ ْﺣِﺘﻴَﺎﻁ ﻛﹶﺬﹶﺍ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎﺓ ‪.‬‬ ‫ِﻣ ْﻦ َﻧﻮْﻉ َﺗ ﹾﻘﺼِﲑ َﺣ ْﻴﺚﹸ ﹶﻟ ْﻢ َﻳ ﹾﺬﻫَﺐ ﹶﻃﺮﹺﻳﻖ ﺍﹾﻟ َ‬ ‫)‪ - (٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ( ١٢٣٧‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪(٢٨٢‬‬ ‫ﺕ ِﻣ ْﻦ َﺭﺑﱢﻰ ﹶﻓﹶﺄ ْﺧَﺒ َﺮﻧﹺﻰ ‪ -‬ﹶﺃ ْﻭ‬ ‫َﻋ ْﻦ ﹶﺃﺑﹺﻰ ﹶﺫﺭﱟ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹶﺃﺗَﺎﻧﹺﻰ ﺁ ٍ‬ ‫ﻕ ﻗﹶﺎ ﹶﻝ » َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ‬ ‫ﺖ َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ‬ ‫ﺠﻨﱠ ﹶﺔ « ‪ .‬ﹸﻗ ﹾﻠ ُ‬ ‫ﺸ ﹺﺮﻙُ ﺑﹺﺎﻟﻠﱠ ِﻪ َﺷ ْﻴﺌﹰﺎ َﺩ َﺧ ﹶﻞ ﺍﹾﻟ َ‬ ‫ﺕ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻰ ﹶﻻ ﻳُ ْ‬ ‫ﻗﹶﺎ ﹶﻝ ﺑَﺸﱠﺮَﻧﹺﻰ ‪ -‬ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ﻣَﺎ َ‬ ‫ﻕ «‪.‬‬ ‫َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٠١‬‬ ‫ﺻﺤَﺎﺏ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﻟﹶﺎ ﻳُ ﹾﻘﻄﹶﻊ‬ ‫ﺐ ﹶﺃﻫْﻞ ﺍﻟﺴﱠﻨَﺔ ﹶﺃﻥﱠ ﹶﺃ ْ‬ ‫ﻕ (ﹶﻓﻬُ َﻮ ﺣُ ﺠﱠﺔ ِﻟ َﻤ ﹾﺬ َﻫ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪َ ) :‬ﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ‬ ‫َﻭﹶﺃﻣﱠﺎ ﹶﻗﻮْﻟﻪ َ‬ ‫ﺠﻨﱠﺔ ‪َ .‬ﻭﹶﻗ ْﺪ َﺗ ﹶﻘﺪﱠ َﻡ ﻫَﺬﹶﺍ ﻛﹸﻠﹼﻪ ﻣَﺒْﺴُﻮﻃﹰﺎ ‪َ .‬ﻭﺍﹶﻟﻠﱠﻪ‬ ‫ﺨﻠﹸﻮ ِﺩ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﹶﻟ ُﻬ ْﻢ ﺑﹺﺎﻟﻨﱠﺎ ﹺﺭ ‪َ ،‬ﻭﹶﺃﻧﱠﻬُ ْﻢ ﹺﺇ ﹾﻥ ﺩَﺧَﻠﹸﻮﻫَﺎ ﺃﹸ ْﺧ ﹺﺮﺟُﻮﺍ ﻣِﻨْﻬَﺎ َﻭﺧُِﺘ َﻢ ﹶﻟ ُﻬ ْﻢ ﺑﹺﺎﹾﻟ ُ‬ ‫ﹶﺃ ْﻋﻠﹶﻢ ‪.‬‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪( ٢٦١‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻭَﺍﻟﹾﻤَﻘﹸﻮﻝ ﹶﻟﻪُ‬ ‫ﻚ ﻫُ َﻮ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫ﻕ ( ﹶﻗ ْﺪ َﻳَﺘﺒَﺎﺩَﺭ ﹺﺇﻟﹶﻰ ﺍﻟﺬﱢﻫْﻦ ﹶﺃﻥﱠ ﻗﹶﺎﺋِﻞ ﹶﺫِﻟ َ‬ ‫ﹶﻗ ْﻮﻟﻪ ‪ ) :‬ﹶﻓ ﹸﻘﻠﹾﺖ َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ ﹶﺃ ْﻭ َﺳ َﺮ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻛﻤَﺎ َﺑﻴﱠَﻨﻪُ‬ ‫ﻚ ‪َ ،‬ﺑ ﹾﻞ ﺍ ﹾﻟﻘﹶﺎﺋِﻞ ﻫُ َﻮ ﺃﹶﺑُﻮ ﹶﺫﺭّ ﻭَﺍ ﹾﻟ َﻤﻘﹸﻮﻝ ﹶﻟﻪُ ﻫُ َﻮ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫ﺲ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺍ ﹾﻟ َﻤﻠﹶﻚ ﺍﻟﱠﺬِﻱ َﺑﺸﱠ َﺮﻩُ ﹺﺑ ِﻪ ‪َ ،‬ﻭﹶﻟْﻴ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎﹶﻟﻪُ‬ ‫ﺍﻟﹾﻤُﺆَﻟﱢﻒ ﻓِﻲ ﺍﻟﻠﱢﺒَﺎﺱ ‪َ .‬ﻭﻟِﻠﺘﱢ ْﺮِﻣ ِﺬﻱﱢ " ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﹶﺫﺭّ ﻳَﺎ َﺭﺳُﻮﻝ ﺍﻟﻠﱠﻪ " ﻭَﻳُﻤْﻜِﻦ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫ﻣُﺴْﺘَﻮْ ﺿِ ﺤًﺎ ﻭَﺃﹶﺑُﻮ ﹶﺫﺭّ ﹶﻗﺎﹶﻟﻪُ ﻣُﺴْﺘَﺒْﻌِﺪًﺍ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺟ َﻤ َﻊ ﺑَﻴْﻨﻬﻤَﺎ ﻓِﻲ ﺍﻟﺮﱢﻗﹶﺎﻕ ِﻣ ْﻦ ﹶﻃﺮﹺﻳﻖ َﺯﻳْﺪ ﺑْﻦ َﻭﻫْﺐ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﹶﺫﺭّ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱠﻳْﻦ ﺑْﻦ‬ ‫ﺠ َﻬﻠﹶﺔ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹺﺈ ﹾﻗﺪَﺍﻡ َﻋﻠﹶﻰ ﺍ ﹾﻟﻤُﻮﹺﺑﻘﹶﺎﺕ ‪،‬‬ ‫ﺾ ﺍ ﹾﻟ َ‬ ‫ﺍﻟﹾﻤُﻨﹺﲑ ‪َ :‬ﺣﺪِﻳﺚ ﹶﺃﺑﹺﻲ ﹶﺫﺭّ ِﻣ ْﻦ ﹶﺃﺣَﺎﺩِﻳﺚ ﺍﻟﺮﱠﺟَﺎﺀ ﺍﻟﱠﺘِﻲ ﹶﺃ ﹾﻓﻀَﻰ ﺍﻟِﺎﺗﱢﻜﹶﺎﻝ ﻋَﻠﹶﻴْﻬَﺎ ﹺﺑَﺒ ْﻌ ﹺ‬ ‫ﺠﺮﱠ ِﺩ ﺍ ﹾﻟ َﻤﻮْﺕ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ ‪َ ،‬ﻭﹶﻟ ِﻜ ْﻦ‬ ‫ﺴﻘﹸﻂ ﹺﺑﻤُ َ‬ ‫ﲔ ﻟﹶﺎ َﺗ ْ‬ ‫ﺕ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ُﺣﻘﹸﻮﻕ ﺍﻟﹾﺂ َﺩ ِﻣﻴﱢ َ‬ ‫ﺲ ﻫُ َﻮ َﻋﻠﹶﻰ ﻇﹶﺎﻫِﺮﻩ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ ﹶﻘﻮَﺍﻋِﺪ ِﺍ ْﺳَﺘ ﹶﻘﺮﱠ ْ‬ ‫َﻭﹶﻟ ْﻴ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋﻠﹶﻰ‬ ‫ﺠﻨﱠﺔ ‪َ ،‬ﻭ ِﻣ ْﻦ ﹶﺛﻢﱠ َﺭﺩﱠ َ‬ ‫ﻟﹶﺎ َﻳ ﹾﻠﺰَﻡ ِﻣ ْﻦ َﻋﺪَﻡ ُﺳﻘﹸﻮﻃﻬَﺎ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳَﺘ ﹶﻜﻔﱠﻞ ﺍﻟﻠﱠﻪ ﺑﹺﻬَﺎ َﻋﻤﱠ ْﻦ ﻳُ ﹺﺮ ﻳﺪ ﹶﺃ ﹾﻥ ُﻳ ْﺪﺧِﻠ ُﻪ ﺍﹾﻟ َ‬ ‫ﻱ ﺻَﺎ َﺭ ﺇﹺﻟﹶﻴْﻬَﺎ ﹺﺇﻣﱠﺎ ِﺍْﺑِﺘﺪَﺍﺀ ِﻣ ْﻦ ﹶﺃﻭﱠﻝ ﺍﹾﻟ ﺤَﺎﻝ َﻭﹺﺇﻣﱠﺎ َﺑﻌْﺪ‬ ‫ﺠﻨﱠﺔ " ﹶﺃ ْ‬ ‫ﺤَﺘﻤِﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " َﺩ َﺧ ﹶﻞ ﺍﹾﻟ َ‬ ‫ﹶﺃﺑﹺﻲ ﹶﺫﺭّ ِﺍ ْﺳِﺘ ْﺒﻌَﺎﺩﻩ ‪َ .‬ﻭَﻳ ْ‬ ‫ﺤﺪِﻳﺚ " َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ َﻧ ﹶﻔ َﻌﺘْﻪُ َﻳ ْﻮﻣًﺎ ِﻣ ْﻦ‬ ‫ﹶﺃ ﹾﻥ َﻳﻘﹶﻊ ﻣَﺎ َﻳﻘﹶﻊ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌﺬﹶﺍﺏ ‪ ،‬ﻧَﺴْﺄﹶﻝ ﺍﻟﻠﱠﻪ ﺍ ﹾﻟ َﻌﻔﹾﻮ ﻭَﺍﻟﹾﻌَﺎﻓِﻴَﺔ ‪َ .‬ﻭﻓِﻲ ﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﺻﺤَﺎﺏ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﻟﹶﺎ‬ ‫ﺤﺪِﻳﺚ ﹶﺃﻥﱠ ﹶﺃ ْ‬ ‫ﻚ ﻣَﺎ ﹶﺃ ﺻَﺎَﺑﻪُ " َﻭ َﺳَﻴ ﹾﺄﺗِﻲ َﺑﻴَﺎﻥ ﺣَﺎﻟﻪ ﻓِﻲ ِﻛﺘَﺎﺏ ﺍﻟﺮﱢﻗﹶﺎﻕ ‪َ .‬ﻭﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺍﻟﺪﱠﻫْﺮ ‪ ،‬ﹶﺃ ﺻَﺎَﺑﻪُ ﹶﻗﺒْﻞ ﹶﺫِﻟ َ‬ ‫ﺤ ﹾﻜﻤَﺔ ﻓِﻲ‬ ‫ﺠﻨﱠﺔ ‪ .‬ﻭَﺍﹾﻟ ِ‬ ‫ﺴﻠﹸﺐ ِﺍﺳْﻢ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ ‪َ ،‬ﻭﹶﺃﻥﱠ ﹶﻏﻴْﺮ ﺍﻟﹾﻤُﻮَﺣﱢﺪِﻳﻦَ ﻟﹶﺎ َﻳ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َ‬ ‫ﺨﻠﱠﺪُﻭ ﹶﻥ ﻓِﻲ ﺍﻟﻨﱠﺎﺭ ‪َ ،‬ﻭﹶﺃﻥﱠ ﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﻟﹶﺎ َﺗ ْ‬ ‫ُﻳ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻀ َﺮ ﹶﻗﻮْﻟﻪ َ‬ ‫ﺤَ‬ ‫ﺍﻟِﺎ ﹾﻗِﺘﺼَﺎﺭ َﻋﻠﹶﻰ ﺍﻟﺰﱢﻧَﺎ ﻭَﺍﻟﺴﱠ ﹺﺮﻗﹶﺔ ﺍ ﹾﻟﹺﺈﺷَﺎﺭَﺓ ﹺﺇﻟﹶﻰ ﺟﹺﻨْﺲ َﺣﻖّ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ َﻭ َﺣﻖّ ﺍ ﹾﻟ ِﻌﺒَﺎﺩ ‪َ ،‬ﻭ ﹶﻛﹶﺄﻥﱠ ﹶﺃﺑَﺎ ﹶﺫﺭّ ِﺍ ْﺳَﺘ ْ‬ ‫ﺠﻤْﻊ َﺑﻴْﻨﻬ َﻤﺎ َﻋﻠﹶﻰ‬ ‫ﺨﺒَﺮ ‪ ،‬ﹶﻟ ِﻜﻦﱠ ﺍﹾﻟ َ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ " ﻟﹶﺎ َﻳ ْﺰﻧﹺﻲ ﺍﻟﺰﱠﺍﻧﹺﻲ ﺣِﲔ َﻳ ْﺰﻧﹺﻲ َﻭﻫُ َﻮ ﻣُﺆْﻣِﻦ " ِﻟﹶﺄﻥﱠ ﻇﹶﺎﻫِﺮﻩ ﻣُﻌَﺎﺭﹺﺽ ِﻟﻈﹶﺎ ِﻫ ﹺﺮ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َ‬ ‫ﺨﻠِﻴﺪ ﻓِﻲ ﺍﻟﻨﱠﺎﺭ ‪ .‬ﹶﻗﻮْﻟﻪ ‪َ ) :‬ﻋﻠﹶﻰ‬ ‫ﺤ ْﻤ ﹺﻞ َﺣﺪِﻳﺚ ﺍ ﹾﻟﺒَﺎﺏ َﻋﻠﹶﻰ َﻋﺪَﻡ ﺍﻟﺘﱠ ْ‬ ‫ﺤ ْﻤ ﹺﻞ ﻫَﺬﹶﺍ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ ﺍ ﹾﻟﻜﹶﺎﻣِﻞ َﻭﹺﺑ َ‬ ‫ﹶﻗﻮَﺍﻋِﺪ ﹶﺃﻫْﻞ ﺍﻟﺴﱡﻨﱠﺔ ﹺﺑ َ‬ ‫ﺢ ﺍﻟﹾﻐَﻴْﻦ َﻭ ﹶﻛﺴْﺮﻫَﺎ‬ ‫ﺼﺪَﺭ َﺭ ﹶﻏ َﻢ ﹺﺑ ﹶﻔْﺘ ﹺ‬ ‫ﺠﻤَﺔ َﻭﻳُﻘﹶﺎﻝ ﺑﹺﻀَﻤﱢﻬَﺎ َﻭ ﹶﻛﺴْﺮﻫَﺎ ‪َ ،‬ﻭﻫُ َﻮ َﻣ ْ‬ ‫ﺢ ﺍﻟﺮﱠﺍﺀ َﻭﺳُﻜﹸﻮﻥ ﺍ ﹾﻟ ُﻤ ْﻌ َ‬ ‫َﺭﻏﹾﻢ ﹶﺃﻧْﻒ ﹶﺃﺑﹺﻲ ﹶﺫﺭّ ( ﹺﺑﹶﻔ ْﺘ ﹺ‬ ‫ﺏ‪.‬‬ ‫َﻣ ﹾﺄﺧُﻮﺫ ِﻣ ْﻦ ﺍﻟﺮﱠﻏﹾﻢ َﻭﻫُ َﻮ ﺍﻟﺘﱡﺮَﺍﺏ ‪َ ،‬ﻭ ﹶﻛﹶﺄﻧﱠﻪُ َﺩﻋَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺑﹶﺄ ﹾﻥ ﻳُﻠﹾﺼَﻖ ﹶﺃﻧْﻔﻪ ﺑﹺﺎﻟﺘﱡﺮَﺍ ﹺ‬ ‫ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﻟﻠﻄﺤﺎﻭﻱ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٤٨٩‬‬ ‫ﺑﺎﺏ ﺑﻴﺎﻥ ﻣﺸﻜﻞ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺟﻮﺍﺑﻪ ﳌﻦ ﻗﺎﻝ ﻟﻪ ﺑﻌﺪ ﻗﻮﻟﻪ ‪ » :‬ﻣﻦ ﻣﺎﺕ ﻻ ﻳﺸﺮﻙ‬ ‫ﺑﺎﷲ ﺷﻴﺌﺎ ﺩﺧﻞ ﺍﳉﻨﺔ « ‪ :‬ﻭﺇﻥ ﺯﱏ ‪ ،‬ﻭﺇﻥ ﺳﺮﻕ ؟ ﻭﺑﻘﻮﻟﻪ ﻟﻪ ‪ » :‬ﻭﺇﻥ ﺯﱏ ‪ ،‬ﻭﺇﻥ ﺳﺮﻕ «‬ ‫‪ - ٣٣٦٦‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻭﻓﻬﺪ ‪ ،‬ﻗﺎﻻ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺃﰊ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ‬

‫ﺍﻷﻋﻤﺶ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺯﻳﺪ ﺑﻦ ﻭﻫﺐ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻭﺍﷲ ﺃﺑﻮ ﺫﺭ ﺑﺎﻟﺮﺑﺬﺓ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ‪ » :‬ﺃﺗﺎﱐ ﺟﱪﻳﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﺧﱪﱐ ﺃﻧﻪ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻣﱵ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﺷﻴﺌﺎ ﺩﺧﻞ ﺍﳉﻨﺔ «‬ ‫ﻗﻠﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ ‪ » :‬ﻭﺇﻥ ﺯﱏ ‪ ،‬ﻭﺇﻥ ﺳﺮﻕ «‬ ‫‪ - ٣٣٦٧‬ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻭﻓﻬﺪ ‪ ،‬ﻗﺎﻻ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺃﰊ ‪ ،‬ﻋﻦ ﺍﻷﻋﻤﺶ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﲏ‬ ‫ﺃﺑﻮ ﺻﺎﱀ ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﳓﻮﻩ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ ‪ » :‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ‪،‬‬ ‫ﻭﺇﻥ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ « ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ﻭﻓﻬﺪ ‪ ،‬ﻗﺎﻻ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺃﰊ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﺍﻷﻋﻤﺶ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ﻟﺰﻳﺪ ﺑﻦ ﻭﻫﺐ ‪ ،‬ﻳﻌﲏ ﳌﺎ ﺣﺪﺛﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰲ ﺃﻭﻝ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻧﻪ ﺑﻠﻐﲏ ﺃﻧﻪ ﺃﺑﻮ‬ ‫ﺍﻟﺪﺭﺩﺍﺀ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺃﺷﻬﺪ ﳊﺪﺛﻨﻴﻪ ﺃﺑﻮ ﺫﺭ ﺑﺎﻟﺮﺑﺬﺓ ﻭﺣﺪﺛﻨﺎ ﺑﻜﺎﺭ ﺑﻦ ﻗﺘﻴﺒﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﺡ ﻭﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬ ‫ﺧﺰﳝﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺴﻠﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺯﺩﻱ ‪ ،‬ﻗﺎﻻ ‪ :‬ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﻋﻦ ﲪﺎﺩ ‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﻭﻫﺐ‬ ‫‪ ،‬ﻋﻦ ﺃﰊ ﺫﺭ ‪ ،‬ﻗﺎﻝ ﲪﺎﺩ ‪ :‬ﻣﺎ ﺑﻴﲏ ﻭﺑﲔ ﺃﰊ ﺫﺭ ﻏﲑﻩ ‪ ،‬ﻗﺎﻝ ‪ » :‬ﺍﻧﻄﻠﻖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳓﻮ ﺍﻟﻐﺮﻗﺪ ‪،‬‬ ‫ﻭﺍﻧﻄﻠﻘﺖ ﻣﻌﻪ ‪ ،‬ﰒ ﺫﻛﺮ ﻣﺜﻞ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺳﻮﺍﺀ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ ‪ ،‬ﻋﻦ ﺣﺎﰎ ﺑﻦ ﺃﰊ‬ ‫ﺻﻐﲑﺓ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ ‪ ،‬ﺃﻥ ﺃﺑﺎ ﺳﻠﻴﻤﺎﻥ ﺍﳉﻬﲏ ﺣﺪﺛﻪ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺫﺭ ‪ ،‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﰒ ﺫﻛﺮ ﻣﺜﻠﻪ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻜﺮ ﺍﻟﺴﻬﻤﻲ ‪ ،‬ﻭﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻮﺳﻰ‬ ‫ﺍﻟﻌﺒﺴﻲ ‪ ،‬ﻗﺎﻻ ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻬﺪﻱ ﺑﻦ ﻣﻴﻤﻮﻥ ‪ ،‬ﻋﻦ ﻭﺍﺻﻞ ﺍﻷﺣﺪﺏ ‪ ،‬ﻋﻦ ﺍﳌﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ ‪ ،‬ﻋﻦ ﺃﰊ ﺫﺭ ‪ ،‬ﰒ ﺫﻛﺮ ﻋﻦ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﻠﻪ ‪ ،‬ﻏﲑ ﺃﻧﻪ ﻗﺎﻝ ‪ « :‬ﺃﺗﺎﱐ ﺁﺕ ﻣﻦ ﺭﰊ ﻋﺰ ﻭﺟﻞ » ﻭﱂ ﻳﺬﻛﺮ ﺟﱪﻳﻞ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫‪ - ٣٣٦٨‬ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﻷﺷﻴﺐ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﻳﻌﲏ ﺍﻟﻨﺤﻮﻱ ‪ ،‬ﻋﻦ‬ ‫ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳌﻌﺘﻤﺮ ‪ ،‬ﻋﻦ ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ‪ ،‬ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻧﻌﻴﻢ ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻗﺎﻝ‬ ‫‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » :‬ﻣﻦ ﻟﻘﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ‪ ،‬ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ‬ ‫«‬ ‫‪ - ٣٣٦٩‬ﻭﺣﺪﺛﻨﺎ ﺃ ﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻤﺮ ﺍﳊﻮﺿﻲ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺮﺟﻰ ﺑﻦ ﺭﺟﺎﺀ ‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺰﺑﲑ ‪،‬‬ ‫ﻋﻦ ﺭﺟﺎﺀ ﺑﻦ ﺣﻴﻮﺓ ‪ ،‬ﻋﻦ ﺃﻡ ﺍﻟﺪﺭﺩﺍﺀ ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻗﺎﻝ ‪ » :‬ﻗﺎﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ‪ « :‬ﻣﻦ ﻗﺎﻝ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﺩﺧﻞ ﺍﳉﻨﺔ » ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ‪ :‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ ‪ « :‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ‬ ‫»‬ ‫‪ - ٣٣٧٠‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺮﻗﻲ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳌﻠﻴﺢ ‪ ،‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻳﺰﻳﺪ ‪ ،‬ﻋﻦ‬ ‫ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺻﻢ ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ » :‬ﻭﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑﻪ ﺟﻨﺘﺎﻥ ) ﺳﻮﺭﺓ ‪ :‬ﺍﻟﺮﲪﻦ ﺁﻳﺔ ﺭﻗﻢ ‪، (٤٦ :‬‬ ‫ﻗﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ « :‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ‪ ،‬ﻭﺇﻥ ﺭﻏﻢ‬ ‫ﺃﻧﻒ ﺃﰊ ﻫﺮﻳﺮﺓ »‬ ‫‪ - ٣٣٧١‬ﻭﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻣﺴﺪﺩ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﳛﲕ ﺍﻟﻘﻄﺎﻥ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻧﻌﻴﻢ ﺑﻦ ﺣﻜﻴﻢ ‪،‬‬ ‫ﻗﺎﻝ ‪ :‬ﺣﺪﺛﲏ ﺃﺑﻮ ﻣﺮﱘ ‪ ،‬ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ ﳛﺪﺙ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻗﺎﻝ ‪ » :‬ﻣﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ‬ ‫ﺇﻻ ﺍﷲ ‪ ،‬ﺃﻭ ﻣﺎﺕ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﺷﻴﺌﺎ ‪ ،‬ﺩﺧﻞ ﺍﳉﻨﺔ ‪ ،‬ﺃﻭ ﱂ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ « ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ‪ :‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟‬ ‫ﻗﺎﻝ ‪ » :‬ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ‪ ،‬ﻭﺇﻥ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ «‬ ‫‪ - ٣٣٧٢‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﲪﺎﺩ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﻤﺮﺍﻥ ‪ ،‬ﻋﻦ ﺃﰊ ﺑﻜﺮ‬

‫ﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﺃﰊ ﻣﻮﺳﻰ ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻧﻔﺮ ﻣﻦ ﻗﻮﻣﻪ ‪ ،‬ﻓﻘﺎﻝ ‪ » :‬ﺃﺑﺸﺮﻭﺍ ﻭﺑﺸﺮﻭﺍ‬ ‫ﻣﻦ ﻭﺭﺍﺀﻛﻢ ‪ ،‬ﺃﻧﻪ ﻣﻦ ﻗﺎﻝ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺻﺎﺩﻗﺎ ﻬﺑﺎ ﺩﺧﻞ ﺍﳉﻨﺔ « ﻓﺨﺮﺟﻮﺍ ﻳﺒﺸﺮﻭﻥ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻠﻘﻴﻬﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﺒﺸﺮﻭﻩ ‪ ،‬ﻓﺮﺩﻫﻢ ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » :‬ﻣﻦ ﺭﺩﻛﻢ ؟ « ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺭﺩﻧﺎ ﻋﻤﺮ ‪ ،‬ﻓﻘﺎﻝ ‪» :‬‬ ‫ﱂ ﺭﺩﺩﻬﺗﻢ ﻳﺎ ﻋﻤﺮ ؟ « ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﻳﺘﻜﻞ ) ﺍﻻﺗﻜﺎﻝ ‪ :‬ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺭﲪﺔ ﺍﷲ ﻭﺍﻟﺘﻜﺎﺳﻞ ﰲ ﺍﻟﻌﻤﻞ( ﺍﻟﻨﺎﺱ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬ ‫» ﻭﻓﻴﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﻳﻐﲏ ﻋﻦ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻏﲑ ﺃﻧﺎ ﻧﺄﰐ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﲟﻌﲎ ﻓﻴﻪ‬ ‫ﺗﻮﻛﻴﺪ ﻣﺎ ﺟﺌﻨﺎ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻫﻮ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻗﺎﻝ ‪ « :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ » ﻗﺪ ﻗﺎﳍﺎ ﻋﺎﺭﻓﺎ ﲟﺎ ﳚﺐ‬ ‫ﻋﻠﻰ ﺃﻫﻠﻬﺎ ‪ ،‬ﻓﻘﺪ ﻗﺎﳍﺎ ﻭﻫﻮ ﻋﺎﺭﻑ ﲟﻘﺎﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﲟﺎ ﻳﺮﺟﻮﻩ ﺃﻫﻠﻬﺎ ﻋﻨﺪ ﺧﻮﻓﻬﻢ ﺧﻼﻓﻪ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﺃﻣﺮﻩ ‪ ،‬ﻭﰲ‬ ‫ﺫﻟﻚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺣﺎﻝ ﺍﻟﺰﱏ ﻭﺣﺎﻝ ﺍﻟﺴﺮﻗﺔ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻧﺎ ﻣﻨﻪ ﻗﺪ ﺯﺍﻝ ﻋﻨﻬﻤﺎ ﺇﱃ ﺿﺪﳘﺎ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀﺎ ﻣﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻧﻪ ﻣﻦ ﻗﺎﻝ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬ ‫ﺻﺎﺩﻗﺎ ﻬﺑﺎ ﻭﻛﺎﻥ ﻣﻌﲎ ﻗﻮﻟﻪ ‪ « :‬ﺻﺎﺩﻗﺎ ﻬﺑﺎ » ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻱ ‪ :‬ﻣﻮﻓﻴﺎ ﳍﺎ ﺣﻘﻬﺎ ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﺎ ﺣﺪﻳﺚ‬ ‫ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺻﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ :‬ﻭﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑﻪ ﺟﻨﺘﺎﻥ )ﺳﻮﺭﺓ ‪ :‬ﺍﻟﺮﲪﻦ ﺁﻳﺔ ﺭﻗﻢ ‪ ، (٤٦ :‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺒﺎﺏ‬ ‫ﺍﻷﻭﻝ ﺃﻭﱃ ﺑﻪ ‪ ،‬ﻓﺬﻫﺐ ﻋﻨﺎ ﺫﻛﺮﻩ ﻫﻨﺎﻙ ‪ ،‬ﻓﺬﻛﺮﻧﺎﻩ ﻫﺎﻫﻨﺎ ؛ ﻷﻥ ﺍﻟﺒﺎﺑﲔ ﲨﻴﻌﺎ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ ﻭﻗﺪ ﺳﺄﻝ ﺳﺎﺋﻞ ﻋﻦ‬ ‫ﻣﻌﲎ ﻗﻮﻝ ﺍﷲ ‪ :‬ﻓﺄﻭﻟﺌﻚ ﻳﺒﺪﻝ ﺍﷲ ﺳﻴﺌﺎﻬﺗﻢ ﺣﺴﻨﺎﺕ ) ﺳﻮﺭﺓ ‪ :‬ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ﺭﻗﻢ ‪ ، (٧٠ :‬ﻣﺎ ﻗﻴﻞ ﰲ ﺫﻟﻚ ؟ ﻓﻜﺎﻥ‬ ‫ﺟﻮﺍﺑﻨﺎ ﻟﻪ ﰲ ﺫﻟﻚ ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﻧﺴﺄﻟﻪ ﺍﻟﺘﻮﻓﻴﻖ ﺃﻥ ﺍﻟﺬﻱ ﻭﺟﺪﻧﺎﻩ ﻋﻦ ﺍﳌﺘﻘﺪﻣﲔ ﻓﻴﻪ ‪:‬‬ ‫‪ - ٣٣٧٣‬ﻣﺎ ﻗﺪ ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺮﺯﻭﻕ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺎﺻﻢ ‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻬﺎﺟﺮ ‪ ،‬ﻋﻦ‬ ‫ﳎﺎﻫﺪ ‪ :‬ﻓﺄﻭﻟﺌﻚ ﻳﺒﺪﻝ ﺍﷲ ﺳﻴﺌﺎﻬﺗﻢ ﺣﺴﻨﺎﺕ ) ﺳﻮﺭﺓ ‪ :‬ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ﺭﻗﻢ ‪ ، (٧٠ :‬ﻗﺎﻝ ‪ » :‬ﺍﻹﳝﺎﻥ ﻣﻜﺎﻥ ﺍﻟﻜﻔﺮ «‬ ‫ﻭﺍﻟﺬﻱ ﻭﺟﺪﻧﺎﻩ ﳑﺎ ﻳﻘﻮﻟﻪ ﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﻪ ﺃﻥ ﺫﻟﻚ ﻋﻠﻰ ﺍﳊﺬﻑ ‪ ،‬ﻭﺃﻧﻪ ﲟﻌﲎ ‪ :‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺒﺪﻝ ﺍﷲ ﻣﻜﺎﻥ ﺳﻴﺌﺎﻬﺗﻢ‬ ‫ﺣﺴﻨﺎﺕ ‪ ،‬ﻓﺤﺬﻑ ‪ ،‬ﻛﻤﺜﻞ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ ‪ :‬ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻛﻨﺎ ﻓﻴﻬﺎ ) ﺳﻮﺭﺓ ‪ :‬ﻳﻮﺳﻒ ﺁﻳﺔ ﺭﻗﻢ ‪ ، (٨٢ :‬ﲟﻌﲎ ‪:‬‬ ‫ﻭﺍﺳﺄﻝ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻛﻨﺎ ﻓﻴﻬﺎ ‪ ،‬ﻓﺤﺬﻑ ﺫﻛﺮ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ‪ ،‬ﻭﻫﻢ ﺍﳌﺮﺍﺩﻭﻥ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ ،‬ﻭﺑﻪ ﺍﻟﺘﻮﻓﻴﻖ‬ ‫ﻭﰲ ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٩‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺣﺪﻳﺜﺎﻥ ﻣﺘﻨﺎﻗﻀﺎﻥ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺭﻭﻳﺘﻢ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ﻭﻻ‬ ‫ﻳﺴﺮﻕ ﺍﻟﺴﺎﺭﻕ ﺣﲔ ﻳﺴﺮﻕ ﻭﻫﻮ ﻣﺆﻣﻦ ﰒ ﺭﻭﻳﺘﻢ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﻗﺎﻝ ﻻ ﻏﻠﻪ ﺇﻻ ﺍﷲ ﻓﻬﻮ ﰲ ﺍﳉﻨﺔ ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ‪.‬‬ ‫ﻭﰲ ﻫﺬﺍ ﺗﻨﺎﻗﺾ ﻭﺍﺧﺘﻼﻑ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ‪ :‬ﻭﳓﻦ ﻧﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﻫﻬﻨﺎ ﺑﻨﻌﻤﺔ ﺍﷲ ﺗﻨﺎﻗﺾ ﻭﻻ ﺍﺧﺘﻼﻑ ﻷﻥ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺘﺼﺪﻳﻖ ﻳﻘﻮﻝ ﺍﷲ‬ ‫ﺗﻌﺎﱃ‪ " :‬ﻭﻣﺎ ﺃﻧﺖ ﲟﺆﻣﻦ ﻟﻨﺎ ﻭﻟﻮ ﻛﻨﺎ ﺻﺎﺩﻗﲔ " ﺃﻱ ﲟﺼﺪﻕ ﻟﻨﺎ ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﻨﺎﺱ ﻣﺎ ﺃﻭﻣﻦ ﺑﺸﻲﺀ ﳑﺎ ﺗﻘﻮﻝ ﺃﻱ ﻣﺎ ﺃﺻﺪﻕ‬ ‫ﺑﻪ‪ .‬ﻭﺍﳌﻮﺻﻮﻑ ﺑﺎﻹﳝﺎﻥ ﺛﻼﺛﺔ ﻧﻔﺮ ﺭﺟﻞ ﺻﺪﻕ ﺑﻠﺴﺎﻧﻪ ﺩﻭﻥ ﻗﻠﺒﻪ ﻛﺎﳌﻨﺎﻓﻘﲔ ﻓﻴﻘﻮﻝ ﻗﺪ ﺁﻣﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ‬ ‫ﺍﳌﻨﺎﻓﻘﲔ‪ " :‬ﺫﻟﻚ ﺑﺄﻬﻧﻢ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ " ﻭﻗﺎﻝ‪ " :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ ﻭﺍﻟﺼﺎﺑﺌﲔ ﻭﺍﻟﻨﺼﺎﺭﻯ " ﰒ ﻗﺎﻝ‪ " :‬ﻣﻦ‬ ‫ﺁﻣﻦ ﻣﻨﻬﻢ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ " ﻷﻬﻧﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻟﻮ ﻛﺎﻥ ﺃﺭﺍﺩ ﺑﺎﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﻬﻨﺎ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﻘﻞ‪" :‬‬ ‫ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ " ﻷﻬﻧﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻭﺍﻟﺬﻳﻦ‬ ‫ﻫﺎﺩﻭﺍ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻻ ﻧﻘﻮﻝ ﻟﻪ ﻣﺆﻣﻦ ﻛﻤﺎ ﺃﻧﺎ ﻻ ﻧﻘﻮﻝ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻣﺆﻣﻨﻮﻥ ﻭﺇﻥ ﻗﻠﻨﺎ ﻗﺪ ﺁﻣﻨﻮﺍ ﻷﻥ ﺇﳝﺎﻬﻧﻢ ﱂ ﻳﻜﻦ ﻋﻦ‬ ‫ﻋﻘﺪ ﻭﻻ ﻧﻴﺔ ﻭﻛﺬﻟﻚ ﻧﻘﻮﻝ ﻟﻌﺎﺻﻲ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺳﻠﻢ ﻋﺼﻰ ﻭﻏﻮﻯ ﻭﻻ ﻧﻘﻮﻝ ﻋﺎﺹ ﻭﻻ ﻏﺎﻭ ﻷﻥ ﺫﻧﺒﻪ ﱂ‬ ‫ﻳﻜﻦ ﻋﻦ ﺇﺭﻫﺎﺹ ﻭﻻ ﻋﻘﺪ ﻛﺬﻧﻮﺏ ﺃﻋﺪﺍﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬ ‫ﻭﺭﺟﻞ ﺻﺪﻕ ﺑﻠﺴﺎﻧﻪ ﻭﻗﻠﺒﻪ ﻣﻊ ﺗﺪﻧﺲ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺗﻘﺼﲑ ﰲ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻦ ﻏﲑ ﺇﺻﺮﺍﺭ ﻓﻨﻘﻮﻝ‪ :‬ﻗﺪ ﺁﻣﻦ ﻭﻫﻮ ﻣﺆﻣﻦ ﻣﺎ‬

‫ﺗﻨﺎﻫﻰ ﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻓﺈﺫﺍ ﻻ ﺑﺴﻬﺎ ﱂ ﻳﻜﻦ ﰲ ﺣﺎﻝ ﺍﳌﻼﺑﺴﺔ ﻣﺆﻣﻨﹰﺎ ﻳﺮﻳﺪ ﻣﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ﻳﺮﻳﺪ ﰲ ﻭﻗﺘﻪ ﺫﻟﻚ ﻷﻧﻪ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻏﲑ ﻣﺼﺮ ﻓﻬﻮ ﻣﺆﻣﻦ ﻭﻬﺑﺪ‬ ‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻏﲑ ﻣﺼﺮ ﻓﻬﻮ ﻣﺆﻣﻦ ﺗﺎﺋﺐ ﻭﳑﺎ ﻳﺰﻳﺪ ﰲ ﻭﺿﻮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﺇﺫﺍ ﺯﱏ ﺳﻠﺐ ﺍﻹﳝﺎﻥ ﻓﺈﻥ ﺗﺎﺏ‬ ‫ﺃﻟﺒﺴﻪ‪.‬‬ ‫ﻭﺭﺟﻞ ﺻﺪﻕ ﺑﻠﺴﺎﻧﻪ ﻭﻗﻠﺒﻪ ﻭﺃﺩﻯ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﺟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﻓﺬﻟﻚ ﺍﳌﺆﻣﻦ ﺣﻔﹰﺎ ﺍﳌﺴﺘﻜﻤﻞ ﺷﺮﺍﺋﻂ ﺍﻹﳝﺎﻥ ﻭﻗﺪ ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﱂ ﻳﺆﻣﻦ ﻣﻦ ﱂ ﻳﺄﻣﻦ ﺟﺎﺭﻩ ﺑﻮﺍﺋﻘﻪ ﻳﺮﻳﺪ ﻟﻴﺲ ﲟﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ ﻭﻗﺎﻝ‪ :‬ﱂ ﻳﺆﻣﻦ ﻣﻦ ﱂ‬ ‫ﻳﺄﻣﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ﺃﻱ ﻟﻴﺲ ﲟﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ ﻭﻗﺎﻝ‪ :‬ﱂ ﻳﺆﻣﻦ ﻥ ﺑﺎﺕ ﺷﺒﻌﺎﻥ ﻭﺑﺎﺕ ﺟﺎﺭﻩ ﻃﺎﻭﻳﹰﺎ ﺃﻱ ﱂ‬ ‫ﻳﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻫﺬﺍ ﺷﺒﻴﻪ ﺑﻘﻮﻟﻪ‪ :‬ﻻ ﻭﺿﻮﺀ ﳌﻦ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻳﺮﻳﺪ ﻻ ﻛﻤﺎﻝ ﻭﺿﻮﺀ ﻭﻻ ﻓﻀﻴﻠﺔ‬ ‫ﻭﺿﻮﺀ‪ .‬ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻻ ﺇﳝﺎﻥ ﳌﻦ ﱂ ﳛﺞ‪ .‬ﻳﺮﻳﺪ ﻻ ﻛﻤﺎﻝ ﺇﳝﺎﻥ ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﻓﻼﻥ ﻻ ﻋﻘﻞ ﻟﻪ‪.‬‬ ‫ﻳﺮﻳﺪﻭﻥ ﻟﻴﺲ ﻫﻮ ﻣﺴﺘﻜﻤﻞ ﺍﻟﻌﻘﻞ ﻭﻻ ﺩﻳﻦ ﻟﻪ ﺃﻱ ﻟﻴﺲ ﲟﺴﺘﻜﻤﻞ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﻬﻮ ﰲ ﺍﳉﻨﺔ ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ﻓﺈﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﻭﺟﻬﲔ‬ ‫ﺃﺣﺪﳘﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻗﺒﺔ ﻳﺮﻳﺪ ﺃﻥ ﻋﺎﻗﺒﺔ ﺃﻣﺮﻩ ﺇﱃ ﺍﳉﻨﺔ ﻭﺇﻥ ﻋﺬﺏ ﺑﺎﻟﺰﻧﺎ ﻭﺍﻟﺴﺮﻗﺔ‪ .‬ﻭﺍﻵﺧﺮ ﺃﻥ ﺗﻠﺤﻘﻪ ﺭﲪﺔ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﻔﺎﻋﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﺼﲑ ﺇﱃ ﺍﳉﻨﺔ ﺑﺸﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ .‬ﺣﺪﺛﲏ ﺇﺳﺤﻖ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺍﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﺍﻟﺸﻬﻴﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻋﻦ ﺍﳊﺴﻦ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﲦﻦ ﺍﳉﻨﺔ‪ .‬ﻭﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﻘﻄﻌﻲ‬ ‫ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﻋﻦ ﻣﻮﺳﻰ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ﺍﻟﺜﻘﻔﻲ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ﳛﺪﺙ ﻋﻦ ﺍﳌﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ ﻋﻦ‬ ‫ﺃﰊ ﺫﺭ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻳﻘﻮﻝ ﺭﺑﻜﻢ ﺍﺑﻦ ﺁﺩﻡ ﺇﻧﻚ ﺇﻥ ﺗﺄﺗﲏ ﺑﻘﺮﺍﺏ ﺍﻷﺭﺽ ﺧﻄﻴﺌﺔ ﺑﻌﺪ ﺃﻥ ﻻ‬ ‫ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎﹰ ﺟﻌﻠﺖ ﻟﻚ ﻗﺮﺍﻬﺑﺎ ﻣﻐﻔﺮﺓ ﻭﻻ ﺃﺑﺎﱄ‪ .‬ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺍﻟﺪﺭﺍﻣﻲ ﻫﻮ ﻣﻦ ﻭﻟﺪ ﺧﺮﺍﺵ ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ‬ ‫ﺟﺪﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺧﲑﺕ ﺑﲔ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺑﲔ ﺃﻥ ﻳﺪﺧﻞ ﺷﻄﺮ ﺃﻣﱵ‬ ‫ﺍﳉﻨﺔ ﻓﺎﺧﺘﺮﺕ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻬﻧﺎ ﺃﻋﻢ ﻭﺃﻛﺜﺮ ﻟﻌﻠﻜﻢ ﺗﺮﻭﻥ ﺃﻥ ﺷﻔﺎﻋﱵ ﻟﻠﻤﺘﻘﲔ ﻻ ﻭﻟﻜﻨﻬﺎ ﻟﻠﻤﺘﻠﻄﺨﲔ ﺑﺎﻟﺬﻧﻮﺏ‪.‬‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

‫ﻛﺘﺎﺏ ‪ :‬ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ‬ ‫ﺍﳌﺆﻟﻒ ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫‪.‬‬ ‫ﺤ ﹺﻮ ِﻫ ْﻢ ‪ } :‬ﺍﻋْﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ {)‪(١‬‬ ‫) ﺍﻟﺜﱠﺎِﻟﺚﹸ ( ‪ :‬ﹶﺃﻥﱠ ﹶﻗ ْﻮﹶﻟﻪُ ِﻟﹶﺄ ْﻫ ﹺﻞ َﺑ ْﺪ ﹴﺭ َﻭَﻧ ْ‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ( ٣٠٠٧‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ) ‪(٦٥٥٧‬ﻋﻦ ﻋَُﺒ ْﻴ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻰ ﺭَﺍِﻓ ﹴﻊ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ َﻋِﻠﻴ‪‬ﺎ‬ ‫ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪َ -‬ﻳﻘﹸﻮ ﹸﻝ َﺑ َﻌﹶﺜﻨﹺﻰ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﺃﻧَﺎ ﻭَﺍﻟﺰﱡَﺑ ْﻴ َﺮ ﻭَﺍﻟﹾﻤِﻘﹾﺪَﺍﺩَ ْﺑ َﻦ ﺍ َﻷ ْﺳ َﻮ ِﺩ ﻗﹶﺎ ﹶﻝ »‬‫ﺨﺬﹸﻭ ُﻩ ﻣِﻨْﻬَﺎ « ‪ .‬ﻓﹶﺎﻧْﻄﹶﻠﹶﻘﹾﻨَﺎ َﺗﻌَﺎﺩَﻯ ﺑﹺﻨَﺎ َﺧ ْﻴﹸﻠﻨَﺎ َﺣﺘﱠﻰ ﺍﻧْﺘَﻬَﻴْﻨَﺎ‬ ‫ﺥ ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﺑﹺﻬَﺎ ﹶﻇﻌِﻴَﻨ ﹰﺔ َﻭﻣَﻌَﻬَﺎ ﻛِﺘَﺎﺏٌ ‪ ،‬ﹶﻓ ُ‬ ‫ﺿ ﹶﺔ ﺧَﺎ ﹴ‬ ‫ﺍ ْﻧ ﹶﻄِﻠﻘﹸﻮﺍ َﺣﺘﱠﻰ ﺗَﺄﹾﺗُﻮﺍ َﺭ ْﻭ َ‬ ‫ﺏ ﹶﺃ ْﻭ‬ ‫ﺏ ‪ .‬ﻓﹶﻘﹸﻠﹾﻨَﺎ ﹶﻟﺘُ ﺨْ ﹺﺮ ﹺﺟﻦﱠ ﺍﹾﻟ ِﻜﺘَﺎ َ‬ ‫ﺖ ﻣَﺎ َﻣﻌِﻰ ِﻣ ْﻦ ِﻛﺘَﺎ ﹴ‬ ‫ﺏ ‪ .‬ﹶﻓﻘﹶﺎﹶﻟ ْ‬ ‫ﺤﻦُ ﺑﹺﺎﻟﻈﱠﻌِﻴَﻨ ِﺔ ﻓﹶﻘﹸﻠﹾﻨَﺎ ﹶﺃ ْﺧ ﹺﺮﺟﹺﻰ ﺍﹾﻟ ِﻜﺘَﺎ َ‬ ‫ﺿ ِﺔ ‪ ،‬ﻓﹶﺈﹺﺫﹶﺍ َﻧ ْ‬ ‫ﹺﺇﻟﹶﻰ ﺍﻟﺮﱠ ْﻭ َ‬ ‫ﺐ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻰ‬ ‫ﺻﻬَﺎ ‪ ،‬ﹶﻓﹶﺄَﺗ ْﻴﻨَﺎ ﹺﺑ ِﻪ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻓﹶﺈﹺﺫﹶﺍ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺣَﺎ ِﻃ ﹺ‬ ‫ﺏ ‪ .‬ﹶﻓﹶﺄﺧْ َﺮ َﺟﺘْﻪُ ِﻣ ْﻦ ِﻋﻘﹶﺎ ِ‬ ‫ﹶﻟﻨُﻠﹾ ِﻘَﻴﻦﱠ ﺍﻟﺜﱢﻴَﺎ َ‬ ‫ﺾ ﹶﺃ ْﻣ ﹺﺮ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺨﹺﺒﺮُﻫُ ْﻢ ﹺﺑَﺒ ْﻌ ﹺ‬ ‫ﲔ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ َﻣﻜﱠ ﹶﺔ ‪ ،‬ﻳُ ْ‬ ‫ﺱ ِﻣ َﻦ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫َﺑ ﹾﻠَﺘ َﻌ ﹶﺔ ﹺﺇﻟﹶﻰ ﹸﺃﻧَﺎ ﹴ‬ ‫ﺖ ﺍ ْﻣ َﺮﹰﺃ‬ ‫ﺠ ﹾﻞ َﻋﹶﻠﻰﱠ ‪ ،‬ﹺﺇﻧﱢﻰ ﹸﻛ ْﻨ ُ‬ ‫َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻳَﺎ ﺣَﺎ ِﻃﺐُ ‪ ،‬ﻣَﺎ ﻫَﺬﹶﺍ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪ ،‬ﹶﻻ َﺗ ْﻌ َ‬ ‫ﺤﻤُﻮ ﹶﻥ ﺑﹺﻬَﺎ ﹶﺃ ْﻫﻠِﻴ ﹺﻬ ْﻢ‬ ‫ﺕ ﹺﺑ َﻤﻜﱠ ﹶﺔ ‪َ ،‬ﻳ ْ‬ ‫ﻚ ِﻣ َﻦ ﺍ ﹾﻟﻤُﻬَﺎ ﹺﺟﺮﹺﻳ َﻦ ﹶﻟ ُﻬ ْﻢ ﹶﻗﺮَﺍﺑَﺎ ٌ‬ ‫ﺶ ‪َ ،‬ﻭﹶﻟ ْﻢ ﹶﺃ ﹸﻛ ْﻦ ِﻣ ْﻦ ﺃﹶﻧْﻔﹸﺴِﻬَﺎ ‪َ ،‬ﻭﻛﹶﺎ ﹶﻥ َﻣ ْﻦ َﻣ َﻌ َ‬ ‫ﺼﻘﹰﺎ ﻓِﻰ ﻗﹸ َﺮ ْﻳ ﹴ‬ ‫ُﻣ ﹾﻠ َ‬ ‫ﺤﻤُﻮ ﹶﻥ ﹺﺑﻬَﺎ ﹶﻗﺮَﺍَﺑﺘِﻰ ‪َ ،‬ﻭﻣَﺎ ﹶﻓ َﻌ ﹾﻠﺖُ ﻛﹸﻔﹾﺮًﺍ َﻭ ﹶﻻ‬ ‫ﺨ ﹶﺬ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻳَﺪًﺍ َﻳ ْ‬ ‫ﺐ ﻓِﻴ ﹺﻬ ْﻢ ﹶﺃ ﹾﻥ ﹶﺃﺗﱠ ِ‬ ‫ﺴ ﹺ‬ ‫ﻚ ِﻣ َﻦ ﺍﻟﻨﱠ َ‬ ‫َﻭﹶﺃ ْﻣﻮَﺍﹶﻟ ُﻬ ْﻢ ‪ ،‬ﹶﻓﹶﺄﺣَْﺒﺒْﺖُ ﹺﺇ ﹾﺫ ﻓﹶﺎَﺗﻨﹺﻰ ﹶﺫِﻟ َ‬ ‫ﺻ َﺪﹶﻗﻜﹸﻢْ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﻋُ َﻤﺮُ ﻳَﺎ‬ ‫ﻼ ﹺﻡ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹶﻟ ﹶﻘ ْﺪ َ‬ ‫ﺍ ْﺭِﺗﺪَﺍﺩًﺍ َﻭ ﹶﻻ ﹺﺭﺿًﺎ ﺑﹺﺎ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ َﺑ ْﻌ َﺪ ﺍ ِﻹ ْﺳ ﹶ‬ ‫ﻚ ﹶﻟ َﻌﻞﱠ ﺍﻟﻠﱠ َﻪ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ِﺪ ﺍﻃﱠﹶﻠ َﻊ َﻋﻠﹶﻰ‬ ‫ﺏ ﻋُﻨُ َﻖ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ﹺﻖ ‪ .‬ﻗﹶﺎ ﹶﻝ » ﹺﺇﻧﱠﻪُ ﹶﻗ ْﺪ َﺷ ﹺﻬ َﺪ َﺑ ْﺪﺭًﺍ ‪َ ،‬ﻭﻣَﺎ ﻳُ ْﺪ ﹺﺭﻳ َ‬ ‫ﺿ ﹺﺮ ْ‬ ‫َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﺩ ْﻋﻨﹺﻰ ﹶﺃ ْ‬ ‫ﹶﺃ ْﻫ ﹺﻞ َﺑ ْﺪ ﹴﺭ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻋْﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔ ْﺮﺕُ ﹶﻟ ﹸﻜ ْﻢ « ‪.‬‬ ‫ﺍﻟﻌﻘﺎﺹ ‪ :‬ﲨﻊ ﻋﻘﻴﺼﺔ ﺃﻭ ﻋﻘﺼﺔ ﻭﻫﻰ ﺍﻟﻀﻔﺎﺋﺮ‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ١٣‬ﺹ ‪( ٤٩٢‬‬ ‫ﹶﻗﻮْﻟﻪ ‪ِ ) :‬ﺍ ْﻋ َﻤﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ (ﻛﹶﺬﹶﺍ ﻓِﻲ ﻣُ ْﻌﻈﹶﻢ ﺍﻟ ﱡﻄﺮُﻕ ‪َ ،‬ﻭ ِﻋﻨْﺪ ﺍﻟﻄﱠَﺒ ﹺﺮﻱﱢ ِﻣ ْﻦ ﹶﻃﺮﹺﻳﻖ َﻣ ْﻌﻤَﺮ َﻋ ْﻦ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱﱢ َﻋ ْﻦ‬ ‫ﻱ ﹶﺃ ﹾﻏﻔِﺮ ‪َ ،‬ﻋﻠﹶﻰ ﹶﻃﺮﹺﻳﻖ ﺍﻟﺘﱠﻌْﺒﹺﲑ َﻋ ْﻦ ﺍﻟﹾﺂﺗِﻲ ﺑﹺﺎﹾﻟ َﻮ ﺍِﻗ ﹺﻊ‬ ‫ُﻋ ْﺮﻭَﺓ " ﹶﻓﹺﺈﻧﱢﻲ ﻏﹶﺎﻓِﺮ ﹶﻟ ﹸﻜ ْﻢ " ﻭَﻫَﺬﹶﺍ َﻳ ُﺪﻝﹼ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " ﹶﻏ ﹶﻔﺮْﺕ " ﹶﺃ ْ‬ ‫ﺴﹶﺄﻏﹾ ِﻔﺮُ ﹶﻟ ﹸﻜ ْﻢ " ﻭَﺍﻟﹾﻤُﺮَﺍﺩ ﻏﹸﻔﹾﺮَﺍﻥ‬ ‫ﺤﻘﱡﻘﻪ ‪َ .‬ﻭﻓِﻲ " َﻣﻐَﺎﺯﹺﻱ ﺍِﺑْﻦ ﻋَﺎﺋِﺬ " ِﻣ ْﻦ ُﻣ ْﺮﺳَﻞ ُﻋ ْﺮﻭَﺓ " ِﺍ ْﻋ َﻤﻠﹸﻮﺍ ﻣَﺎ ِﺷﹾﺌُﺘ ْﻢ ﹶﻓ َ‬ ‫ﻣُﺒَﺎﹶﻟﻐَﺔ ﻓِﻲ َﺗ َ‬ ‫ﺲ ﻫَﺬﹶﺍ َﻋﻠﹶﻰ‬ ‫ﺠ ْﻮ ﹺﺯﻱّ ‪ :‬ﹶﻟ ْﻴ َ‬ ‫ﺴﻘﹸﻂ ﻓِﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ ﺍﹾﻟ َ‬ ‫ﺐ َﻋﻠﹶﻰ ﹶﺃﺣَﺪﻫ ْﻢ َﺣﺪّ ﻣَﺜﹶﻠﹰﺎ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺫﹸﻧُﻮﻬﺑﻢْ ﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮَﺓ ‪ ،‬ﻭَﺇﹺﻟﱠﺎ ﹶﻓﹶﻠ ْﻮ َﻭ َﺟ َ‬ ‫ﺍﻟِﺎ ْﺳِﺘ ﹾﻘﺒَﺎﻝ ‪َ ،‬ﻭﹺﺇﻧﱠﻤَﺎ ﻫُ َﻮ َﻋﻠﹶﻰ ﺍ ﹾﻟﻤَﺎﺿِﻲ ‪َ ،‬ﺗ ﹾﻘﺪِﻳﺮﻩ ِﺍ ْﻋ َﻤﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﺃﻱّ َﻋﻤَﻞ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﻏﹸ ِﻔ َﺮ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ِ :‬ﻟﹶﺄﻧﱠﻪُ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ‬ ‫ﺼ ﺢّ ‪َ ،‬ﻭُﻳ ْﺒﻄِﻠ ُﻪ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻘﻮْﻡ ﺧَﺎﻓﹸﻮﺍ‬ ‫ﻚ ﹶﻟﻜﹶﺎ ﹶﻥ ﹺﺇ ﹾﻃﻠﹶﺎﻗﹰﺎ ﻓِﻲ ﺍﻟ ﱡﺬﻧُﻮﺏ َﻭﻟﹶﺎ َﻳ ِ‬ ‫ﺴﹶﺄﻏﹾ ِﻔﺮُ ﹶﻟﻜﹸ ْﻢ ‪َ ،‬ﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ِﻟﻠﹾﻤُﺴَْﺘﻘﹾَﺒ ﹺﻞ ﻛﹶﺎ ﹶﻥ َﺟﻮَﺍﺑﻪ ﹶﻓ َ‬ ‫ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﻘﹸﻮﺑَﺔ َﺑﻌْﺪ َﺣﺘﱠﻰ ﻛﹶﺎ ﹶﻥ ُﻋﻤَﺮ َﻳﻘﹸﻮﻝ ‪ :‬ﻳَﺎ ﺣُ ﹶﺬ ْﻳﻔﹶﺔ ‪ ،‬ﹺﺑﺎﹶﻟﻠﱠ ِﻪ َﻫ ﹾﻞ ﹶﺃﻧَﺎ ِﻣ ْﻨ ُﻬ ْﻢ ؟ َﻭَﺗ َﻌﻘﱠَﺒﻪُ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ ﹺﺑﹶﺄﻥﱠ " ِﺍ ْﻋ َﻤﻠﹸﻮﺍ " ﺻِﻴﻐَﺔ ﹶﺃﻣْﺮ‬ ‫َﻭ ِﻫ َﻲ َﻣ ْﻮ ﺿُﻮﻋَﺔ ِﻟﻠِﺎ ْﺳِﺘ ﹾﻘﺒَﺎ ﹺﻝ ‪َ ،‬ﻭﹶﻟ ْﻢ َﺗﻀَﻊ ﺍ ﹾﻟ َﻌﺮَﺏ ﺻِﻴﻐَﺔ ﺍﻟﹾﺄﹶﻣْﺮ ِﻟ ﹾﻠﻤَﺎﺿِﻲ ﻟﹶﺎ ﹺﺑﹶﻘﺮﹺﻳَﻨ ٍﺔ َﻭﻟﹶﺎ ﺑﹺﻐَﻴْﺮﹺﻫَﺎ ِﻟﹶﺄﻧﱠ ُﻬﻤَﺎ ﹺﺑ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﹺﺈ ْﻧﺸَﺎﺀ ﻭَﺍﻟِﺎ ْﺑِﺘﺪَﺍﺀ‬ ‫ﺤﻤَﻞ‬ ‫ﺼ ﺢّ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﹺﺑ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﻤَﺎﺿِﻲ ‪َ ،‬ﻭﻟﹶﺎ ﻳُﻤْﻜِﻦ ﹶﺃ ﹾﻥ ُﻳ ْ‬ ‫ﺤﻤَﻞ َﻋﻠﹶﻰ ﹶﻃﻠﹶﺐ ﺍ ﹾﻟ ِﻔﻌْﻞ ‪َ ،‬ﻭﻟﹶﺎ َﻳ ِ‬ ‫‪َ ،‬ﻭﹶﻗﻮْﻟﻪ " ِﺍ ْﻋ َﻤﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ " ُﻳ ْ‬ ‫ﻀﻤﱠ َﻦ ﹶﺃﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ‬ ‫ﺸﺮﹺﻳﻒ ‪َ ،‬ﺗ َ‬ ‫ﺨﻄﹶﺎﺏ ِﺧﻄﹶﺎﺏ ﹺﺇ ﹾﻛﺮَﺍﻡ َﻭَﺗ ْ‬ ‫َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈﳚَﺎﺏ ﹶﻓَﺘ َﻌﻴﱠ َﻦ ِﻟ ﹾﻠﹺﺈﺑَﺎ َﺣ ِﺔ ‪ .‬ﻗﹶﺎ ﹶﻝ ‪َ :‬ﻭﹶﻗ ْﺪ ﹶﻇ َﻬ َﺮ ﻟِﻲ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ِ‬ ‫ﺴَﺘ ﹾﺄﻧَﻒ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮﺏ ﺍﻟﻠﱠﺎ ِﺣﻘﹶﺔ ‪َ ،‬ﻭﻟﹶﺎ َﻳ ﹾﻠﺰَﻡ ِﻣ ْﻦ‬ ‫ﺕ ﺑﹺﻬَﺎ ﹸﺫﻧُﻮﻬﺑ ْﻢ ﺍﻟﺴﱠﺎِﻟﻔﹶﺔ ‪َ ،‬ﻭَﺗﹶﺄﻫﱠﻠﹸﻮﺍ ﹶﺃ ﹾﻥ ﻳُ ْﻐﻔﹶﺮ ﹶﻟ ُﻬ ْﻢ ﻣَﺎ ُﻳ ْ‬ ‫ﺖ ﹶﻟ ُﻬ ْﻢ ﺣَﺎﻟﹶﺔ ﻏﹸ ِﻔ َﺮ ْ‬ ‫ﺼﹶﻠ ْ‬ ‫َﺣ َ‬ ‫ﻚ ‪ ،‬ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﹶﻟ ْﻢ‬ ‫ﺸ ْﻲ ٍﺀ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﺻﺪْﻕ َﺭﺳُﻮﻟﻪ ﻓِﻲ ﹸﻛﻞﹼ َﻣ ْﻦ ﹶﺃ ْﺧَﺒ َﺮ َﻋ ْﻨﻪُ ﹺﺑ َ‬ ‫ُﻭﺟُﻮﺩ ﺍﻟﺼﱠﻠﹶﺎ ِﺣﻴﱠﺔ ﻟِﻠﺸﱠ ْﻲ ِﺀ ُﻭﻗﹸﻮﻋﻪ ‪َ .‬ﻭﹶﻗ ْﺪ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍﻟﻠﱠﻪ ِ‬ ‫ﺻﺪُﻭﺭ َﺷﻲْﺀ ِﻣ ْﻦ ﹶﺃﺣَﺪﻫ ْﻢ ﹶﻟﺒَﺎ َﺩ َﺭ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻮﺑَﺔ َﻭﻟﹶﺎ َﺯ َﻡ ﺍﻟﻄﱠﺮﹺﻳﻖ‬ ‫ﺠﻨﱠﺔ ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻓﹶﺎﺭَﻗﹸﻮﺍ ﺍﻟﺪﱡﻧْﻴَﺎ ‪َ ،‬ﻭﹶﻟ ْﻮ ﻗﹸﺪﱢ َﺭ ُ‬ ‫ﻳَﺰَﺍﻟﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃ ْﻋﻤَﺎﻝ ﹶﺃﻫْﻞ ﺍﹾﻟ َ‬

‫ﺤَﺘﻤَﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " ﹶﻓ ﹶﻘ ْﺪ‬ ‫ﻚ ِﻣ ْﻦ ﹶﺃ ْﺣﻮَﺍﳍ ْﻢ ﺑﹺﺎ ﹾﻟ ﹶﻘ ﹾﻄ ﹺﻊ َﻣ ْﻦ ِﺍﻃﱠﹶﻠ َﻊ َﻋﻠﹶﻰ ِﺳﻴَﺮﻫ ْﻢ ِﺍ ْﻧَﺘﻬَﻰ ‪َ .‬ﻭُﻳ ْ‬ ‫ﺍ ﹾﻟ ُﻤ ﹾﺜﻠﹶﻰ ‪َ .‬ﻭَﻳ ْﻌﻠﹶﻢ ﹶﺫِﻟ َ‬ ‫ﺴﻄﹶﺢ َﺑ ْﺪﺭًﺍ َﻭ َﻭﹶﻗ َﻊ ﻓِﻲ‬ ‫ﻱ ﹸﺫﻧُﻮﺑ ﹸﻜ ْﻢ َﺗﻘﹶﻊ َﻣ ْﻐﻔﹸﻮﺭَﺓ ‪ ،‬ﻟﹶﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﻳَﺼْﺪُﺭ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﺫﻧْﺐ ‪َ .‬ﻭﹶﻗ ْﺪ َﺷ ﹺﻬ َﺪ ِﻣ ْ‬ ‫ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ " ﹶﺃ ْ‬ ‫َﺣﻖّ ﻋَﺎِﺋﺸَﺔ ﹶﻛﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﻓِﻲ ﺗَﻔﹾﺴِﲑ ﺳُﻮﺭَﺓ ﺍﻟﻨﱡﻮﺭ ‪ ،‬ﹶﻓ ﹶﻜﹶﺄﻥﱠ ﺍﻟﻠﱠﻪ ِﻟ ﹶﻜﺮَﺍَﻣِﺘ ﹺﻬ ْﻢ َﻋﹶﻠ ْﻴ ِﻪ َﺑﺸﱠ َﺮﻫُ ْﻢ َﻋﻠﹶﻰ ِﻟﺴَﺎﻥ ﻧَﺒﹺﻴّﻪ ﹶﺃﻧﱠ ُﻬ ْﻢ َﻣ ْﻐﻔﹸﻮﺭ ﹶﻟ ُﻬ ْﻢ َﻭﹶﻟ ْﻮ‬ ‫َﻭﹶﻗ َﻊ ِﻣ ْﻨ ُﻬ ْﻢ ﻣَﺎ َﻭﹶﻗ َﻊ ‪.‬‬ ‫ﺇ ﹾﻥ ﺣُ ِﻤ ﹶﻞ َﻋﻠﹶﻰ ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ﹶﺃ ْﻭ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓﹶﺮْ ﻕٌ َﺑْﻴَﻨ ُﻬ ْﻢ َﻭَﺑ ْﻴ َﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ‪.‬‬ ‫ﺠﺮﱠ ِﺩ‬ ‫ﺚ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ِﻟﻤَﺎ ﹶﻗ ْﺪ ﻋُِﻠ َﻢ ﹶﺃﻥﱠ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻟﹶﺎ ﻳُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ)‪ (١‬ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻠﹸﻪُ َﻋﻠﹶﻰ ﻣُ َ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﹶﻓ ﹶﻜﻤَﺎ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻞﹸ ﺍﹾﻟ َ‬ ‫ﺏ ﺍﻟﹾﻜﹶﺒَﺎِﺋ ﹺﺮ ‪.‬‬ ‫ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ﺍﻟﹾﻤُ ﹶﻜﻔﱠ َﺮ ِﺓ ﺑﹺﺎ ْﺟِﺘﻨَﺎ ﹺ‬ ‫ﺖ ﹶﻟﻪُ‬ ‫ﻼﺓﹸ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺃﹶﻛﹾﻤَﻠﹶﻬَﺎ ﻛﹸِﺘَﺒ ْ‬ ‫ﺚ ﹶﺃﻥﱠ » ﹶﺃﻭﱠﻝﹸ ﻣَﺎ ﻳُ ﺤَﺎ َﺳﺐُ ﹺﺑ ِﻪ ﺍ ﹾﻟ َﻌ ْﺒ ُﺪ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺍﻟﺼﱠ ﹶ‬ ‫) ﺍﻟﺮﱠﺍﺑﹺﻊُ ( ‪ :‬ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ َﺣﺪِﻳ ٍ‬ ‫ﻀ ٍﺔ ﹸﺛﻢﱠ‬ ‫ﺿﻴﱠ َﻊ ِﻣ ْﻦ ﹶﻓﺮﹺﻳ َ‬ ‫ﻉ ﹶﻓﹶﺄﻛﹾ ِﻤﻠﹸﻮﺍ ﺑﹺﻬَﺎ ﻣَﺎ َ‬ ‫ﺠﺪُﻭ ﹶﻥ ِﻟ َﻌ ْﺒﺪِﻯ ِﻣ ْﻦ َﺗ ﹶﻄﻮﱡ ﹴ‬ ‫ﻼِﺋ ﹶﻜ ِﺔ ﺍ ْﻧ ﹸﻈﺮُﻭﺍ َﻫ ﹾﻞ َﺗ ﹺ‬ ‫ﻛﹶﺎ ِﻣﹶﻠ ﹰﺔ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺃﹶﻛﹾﻤَﻠﹶﻬَﺎ ﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠ َﻤ ﹶ‬ ‫ﻚ «)‪.(٢‬‬ ‫ﺐ ﹶﺫِﻟ َ‬ ‫ﺴ ﹺ‬ ‫ﺍﻟﺰﱠﻛﹶﺎ ﹸﺓ ﹸﺛﻢﱠ ﺗُ ْﺆ َﺧﺬﹸ ﺍ َﻷ ْﻋﻤَﺎ ﹸﻝ َﻋﻠﹶﻰ َﺣ َ‬ ‫ﺝ ﺇﻟﹶﻰ ﺟﱪﺍﻥ َﻭِﻟﹶﺄﻧﱠﻪُ ﺣِﻴَﻨِﺌ ٍﺬ ﻟﹶﺎ‬ ‫ﺤﺘَﺎ ُ‬ ‫ﺤﺐﱢ ﻟﹶﺎ َﻳ ْ‬ ‫ﺴَﺘ َ‬ ‫ﺤﺐﱟ ؛ ﹶﻓﹺﺈﻥﱠ َﺗ ْﺮ َﻙ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﺴَﺘ َ‬ ‫ﺺ ﺍ ﹾﻟﻤُ ﹶﻜﻤﱢ ﹶﻞ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ِﻟَﺘ ْﺮ ِﻙ ﻣُ ْ‬ ‫ﻚ ﺍﻟﻨﱠ ﹾﻘ َ‬ ‫َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﹶﺫِﻟ َ‬ ‫ﺕ‪.‬‬ ‫ﺾ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ‬ ‫ﺤﺐﱢ ﺍ ﹾﻟ َﻤ ْﺘﺮُﻭ ِﻙ ﻭَﺍ ﹾﻟ َﻤ ﹾﻔﻌُﻮ ﹺﻝ ‪،‬ﹶﻓﻌُِﻠ َﻢ ﹶﺃﻧﱠﻪُ َﻳ ﹾﻜﻤُﻞﹸ َﻧ ﹾﻘﺺُ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺴَﺘ َ‬ ‫ﻚ ﺍ ﹾﻟﻤُ ْ‬ ‫ﻕ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ‬ ‫ﹶﻓ ْﺮ َ‬ ‫ﺐ َﺗ ﹾﻘ ِﺪﱘُ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ‬ ‫ﻭَﻫَﺬﹶﺍ ﻟﹶﺎ ُﻳﻨَﺎﻓِﻲ ِﻣ ْﻦ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍﻟﹾﻔﹶﺮﹺﻳﻀَﺔﹸ َﻣ َﻊ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ُﻣﻌَﺎ ﹺﺭﺿًﺎ ِﻟ ﹾﻠﹶﺄﻭﱠ ﹺﻝ ﹶﻟ َﻮ َﺟ َ‬ ‫ﺖ َﻭﹶﺃﺷْ َﻬﺮُ )‪(٣‬‬ ‫ِﻟﹶﺄﻧﱠﻪُ ﹶﺃ ﹾﺛَﺒ َ‬ ‫__________‬ ‫ﺹ ﻗﹶﺎ ﹶﻝ ﹶﻟﻤﱠﺎ ﹶﺃ ﹾﻟ ﹶﻘﻰ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﻓِﻰ ﹶﻗ ﹾﻠﺒﹺﻰ‬ ‫)‪ - (١‬ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ (١٨٣٠٤‬ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ ِﺷﻤَﺎ َﺳ ﹶﺔ ﹶﺃﻥﱠ ﻋَﻤْﺮَﻭ ْﺑ َﻦ ﺍ ﹾﻟﻌَﺎ ﹺ‬ ‫ﻚ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﺣﺘﱠﻰ‬ ‫ﻂ َﻳ َﺪﻩُ ﹺﺇﹶﻟﻰﱠ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻻ ﹸﺃﺑَﺎﹺﻳﻌُ َ‬ ‫ﺴﹶ‬ ‫ﻼ َﻡ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﺃَﺗ ْﻴﺖُ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ِ -‬ﻟﻴُﺒَﺎﹺﻳَﻌﻨﹺﻰ ﹶﻓَﺒ َ‬ ‫ﺍ ِﻹ ْﺳ ﹶ‬ ‫ﺠ َﺮ ﹶﺓ‬ ‫ﺖ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹺﻬ ْ‬ ‫َﺗ ْﻐ ِﻔ َﺮ ﻟِﻰ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﺒﹺﻰ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻰ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻳَﺎ ﻋَﻤْﺮُﻭ ﹶﺃﻣَﺎ َﻋِﻠ ْﻤ َ‬ ‫ﺏ « ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬ ‫ﺠﺐﱡ ﻣَﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺒﹶﻠﻪُ ِﻣ َﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﻼ َﻡ َﻳ ُ‬ ‫ﺖ ﹶﺃﻥﱠ ﺍ ِﻹ ْﺳ ﹶ‬ ‫ﺏ ﻳَﺎ ﻋَﻤْﺮُﻭ ﹶﺃﻣَﺎ َﻋِﻠ ْﻤ َ‬ ‫ﺠﺐﱡ ﻣَﺎ ﻗﹶﺒْﻠﹶﻬَﺎ ِﻣ َﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫َﺗ ُ‬ ‫ﻭﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ)‪َ ( ٤٣٩١‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻋَُﺒﻴْ َﺪ ﹶﺓ ْﺑ ﹺﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬ ‫ﺐ ﹶﻟﻪُ « ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‪.‬‬ ‫ﺐ ﹶﻛ َﻤ ْﻦ ﹶﻻ ﹶﺫ ْﻧ َ‬ ‫‪ » :‬ﺍﻟﺘﱠﺎِﺋﺐُ ِﻣ َﻦ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫)‪ - (٢‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪ (١٧٤١٧‬ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ)‪ ( ٤١٥‬ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٥١‬‬ ‫" ﹺﺇﻥﱠ ﹶﺃﻭﱠ ﹶﻝ ﻣَﺎ ﻳُ ﺤَﺎ َﺳﺐُ ﹺﺑ ِﻪ ﺍ ﹾﻟ َﻌْﺒ ُﺪ " ﺑﹺﺎﻟﺮﱠ ﹾﻓ ﹺﻊ َﻋﻠﹶﻰ ﹺﻧﻴَﺎَﺑ ِﺔ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ‬ ‫ﺚ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺽ َﺑ ْﻴَﻨﻪُ َﻭَﺑ ْﻴ َﻦ ﺍﹾﻟ َ‬ ‫ﺡ ﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱﱢ ‪ :‬ﻟﹶﺎ َﺗﻌَﺎﺭُ َ‬ ‫ﺿﺔﹸ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﹾﻌِﺮَﺍﻗِﻲﱡ ﻓِﻲ َﺷ ْﺮ ﹺ‬ ‫ﻱ ﺍ ﹾﻟ َﻤ ﹾﻔﺮُﻭ َ‬ ‫ﺻﻠﹶﺎُﺗ ُﻪ " ﹶﺃ ْ‬ ‫" َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ِﻣ ْﻦ َﻋ َﻤِﻠ ِﻪ َ‬ ‫ﺏ ﻣَ ﺤْﻤُﻮﻝﹲ َﻋﻠﹶﻰ َﺣﻖﱢ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪،‬‬ ‫ﺚ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺤﺪِﻳ ﹸ‬ ‫ﺱ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻓِﻲ ﺍﻟﺪﱢﻣَﺎ ِﺀ ‪ .‬ﹶﻓ َ‬ ‫ﺢ ‪ :‬ﹺﺇﻥﱠ ﹶﺃﻭﱠ ﹶﻝ ﻣَﺎ ُﻳ ﹾﻘﻀَﻰ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺍﻟﺼﱠﺤِﻴ ﹺ‬ ‫ﲔ ﻓِﻴﻤَﺎ َﺑ ْﻴَﻨ ُﻬ ْﻢ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ‪ :‬ﹶﻓﹶﺄﻳﱡ ُﻬﻤَﺎ ﻳُ ﹶﻘﺪﱠﻡُ ُﻣ ﺤَﺎ َﺳَﺒﺔﹸ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ َﻋﻠﹶﻰ َﺣﻖﱢ ﺍﻟﻠﱠ ِﻪ ﹶﺃ ْﻭ‬ ‫ﻕ ﺍﻟﹾﺂ َﺩ ِﻣﻴﱢ َ‬ ‫ﺢ ﻣَ ﺤْﻤُﻮﻝﹲ َﻋﻠﹶﻰ ُﺣﻘﹸﻮ ﹺ‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫َﻭ َﺣﺪِﻳ ﹸ‬ ‫ﺚ ﺩَﺍﻟﱠﺔﹲ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍﻟﱠﺬِﻱ َﻳ ﹶﻘﻊُ ﹶﺃﻭﱠﻟﹰﺎ ﺍ ﹾﻟ ُﻤ ﺤَﺎ َﺳَﺒﺔﹸ‬ ‫ﺠﻮَﺍﺏُ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺃﹶﻣْﺮٌ َﺗ ْﻮﻗِﻴ ِﻔﻲﱞ َﻭ ﹶﻇﻮَﺍ ِﻫﺮُ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫ﻣُ ﺤَﺎ َﺳَﺒﺘُﻬُ ْﻢ َﻋﻠﹶﻰ ُﺣﻘﹸﻮِﻗ ﹺﻬ ْﻢ ‪ ،‬ﻓﹶﺎﹾﻟ َ‬ ‫ﺕ ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ِﻣ ْﻦ ِﻓ ْﻌ ﹺﻞ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ‬ ‫ﻕ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ِﺍ ْﻧَﺘﻬَﻰ ‪َ .‬ﻭﻗِﻴ ﹶﻞ ﺍ ﹾﻟﹶﺄﻭﱠﻝﹸ ِﻣ ْﻦ َﺗ ْﺮ ِﻙ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺍ ِ‬ ‫ﻕ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻗ ْﺒ ﹶﻞ ُﺣﻘﹸﻮ ﹺ‬ ‫َﻋﻠﹶﻰ ُﺣﻘﹸﻮ ﹺ‬ ‫ﻭﰲ ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٢٦٥‬‬ ‫ﻭﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﳊﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﺈﻥ ﺻﻠﺤﺖ ﻓﻘﺪ ﺃﻓﻠﺢ ﻭﳒﺢ ﻭﺇﻻ ﻓﻌﻠﻰ ﺍﻟﻌﻜﺲ ﺧﺎﺏ ﻭﺧﺴﺮ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ﳊﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ ﻓﺄﻭﻝ ﻣﺎ ﻳﻘﻀﻰ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻣﺎﺀ ﻷﻬﻧﺎ ﺃﻋﻈﻢ ﺍﳊﻘﻮﻕ ﺍﻟﺪﻣﺎﺀ ﻳﻌﲏ ﺍﻟﻘﺘﻞ ﰒ ﻳﺄﰐ ﺑﻘﻴﺔ ﺍﶈﺎﺳﺒﺔ ﻋﻠﻰ ﻣﺎ‬ ‫ﻳﺒﻘﻰ ﻭﻟﻜﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﺫﺍ ﺣﺎﺳﺐ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺻﺤﺖ ﺃﻓﻠﺢ ﻭﳒﺢ ﻭﺇﻻ ﺧﺎﺏ ﻭﺧﺴﺮ ﰒ ﳛﻤﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬

‫ﺃﻥ ﻳﻨﻈﺮ ﰲ ﺃﻋﻤﺎﻟﻪ ﻫﻞ ﻟﻪ ﻧﻮﺍﻓﻞ ﻓﺈﻬﻧﺎ ﺗﻜﻤﻞ ﻬﺑﺎ ﺍﻟﻔﺮﺍﺋﺾ ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻭﻧﻌﻤﺘﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺃﻥ ﺷﺮﻉ‬ ‫ﻟﻨﺎ ﺍﻟﻨﻮﺍﻓﻞ ﺧﻠﻒ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻗﺒﻠﻬﺎ ﻭﰲ ﻛﻞ ﻭﻗﺖ ﺇﻻ ﺍﻷﻭﻗﺎﺕ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ ﻭﺫﻟﻚ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﰲ‬ ‫ﺻﻼﺗﻪ ﺧﻠﻞ ﻓﻴﻜﻤﻞ ﻬﺑﺬﻩ ﺍﻟﻨﻮﺍﻓﻞ ﻓﺎﻟﻈﻬﺮ ﻟﻪ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻗﺒﻠﻬﺎ ﺑﺘﺴﻠﻴﻤﲔ ﻭﺭﻛﻌﺘﺎﻥ ﺑﻌﺪﻫﺎ ﻭﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻟﻴﺲ ﳍﺎ‬ ‫ﺭﺍﺗﺒﻪ ﻟﻜﻦ ﳍﺎ ﺳﻨﺔ ﻣﻄﻠﻘﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﲔ ﻛﻞ ﺃﺫﺍﻧﲔ ﺻﻼﺓ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﳍﺎ ﺭﺍﺗﺒﺔ ﺑﻌﺪﻫﺎ‬ ‫ﺭﻛﻌﺘﺎﻥ ﻭﺳﻨﺔ ﻣﻄﻠﻘﺔ ﻗﺒﻠﻬﺎ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﺎﻥ ﺍﻟﻔﺠﺮ ﻗﺒﻠﻬﺎ ﺭﻛﻌﺘﺎﻥ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺻﻼﺓ ﺍﻟﻮﺗﺮ ﺻﻼﺓ ﺍﻟﻀﺤﻰ‬ ‫ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﻮﺍﻓﻞ ﻳﺰﺩﺍﺩ ﻬﺑﺎ ﺃﺟﺮ ﺍﳌﺼﻠﻲ ﻭﻳﻜﻤﻞ ﻬﺑﺎ ﺍﻟﻨﻘﺺ ﺍﻟﺬﻱ ﺣﺼﻞ ﰲ ﺍﻟﻔﺮﻳﻀﺔ ﻭﻫﺬﻩ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬ ‫ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻌﻴﻨﻨﺎ ﻭﺇﻳﺎﻛﻢ ﻋﻠﻰ ﺫﻛﺮﻩ ﻭﺷﻜﺮﻩ ﻭﺣﺴﻦ ﻋﺒﺎﺩﺗﻪ‬ ‫)‪ - (٣‬ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٢٢٥‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ‪َ :‬ﻣ ْﻦ ﻋَﺎﺩَﻯ ﻟِﻲ‬ ‫ﺢ ﺍ ﹾﻟُﺒ ﺨَﺎ ﹺﺭﻱﱢ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻫُ َﺮﻳْ َﺮ ﹶﺓ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺻ ﺤِﻴ ﹺ‬ ‫َﻭﻓِﻲ َ‬ ‫ﺏ ﺇﹶﻟﻲﱠ َﻋ ْﺒﺪِﻱ ﹺﺑ ِﻤ ﹾﺜ ﹺﻞ ﹶﺃﺩَﺍ ِﺀ ﻣَﺎ ﺍ ﹾﻓَﺘ َﺮﺿْﺖ َﻋﹶﻠ ْﻴ ِﻪ َﻭﻟﹶﺎ َﻳ َﺰﺍ ﹸﻝ َﻋ ْﺒﺪِﻱ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﺇﹶﻟﻲﱠ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ‬ ‫ﻭَﻟِﻴ‪‬ﺎ ﹶﻓ ﹶﻘ ْﺪ ﺑَﺎ َﺭ َﺯﻧﹺﻲ ﺑﹺﺎ ﹾﻟ ُﻤ ﺤَﺎ َﺭَﺑ ِﺔ َﻭﻣَﺎ َﺗ ﹶﻘﺮﱠ َ‬ ‫ﺼﺮُ ﹺﺑ ِﻪ َﻭَﻳ َﺪﻩُ ﺍﻟﱠﺘِﻲ َﻳ ْﺒ ِﻄﺶُ ﺑﹺﻬَﺎ َﻭ ﹺﺭ ْﺟﹶﻠ ُﻪ ﺍﻟﱠﺘِﻲ َﻳ ْﻤﺸِﻲ‬ ‫ﺼ َﺮﻩُ ﺍﻟﱠﺬِﻱ ﻳُ ْﺒ ِ‬ ‫ﺴ َﻤﻊُ ﹺﺑ ِﻪ َﻭَﺑ َ‬ ‫َﺣﺘﱠﻰ ﺃﹸ ِﺣﺒﱠﻪُ ﹶﻓﹺﺈﺫﹶﺍ ﹶﺃ ْﺣَﺒﺒْﺘﻪ ﹸﻛﻨْﺖ َﺳ ْﻤ َﻌﻪُ ﺍﻟﱠﺬِﻱ َﻳ ْ‬ ‫ﺕ َﻭﹶﺃﻛﹾ َﺮﻩُ َﻣﺴَﺎ َﺀَﺗﻪُ َﻭﻟﹶﺎ ُﺑﺪﱠ ﹶﻟﻪُ ِﻣ ْﻨﻪُ‬ ‫ﺲ َﻋ ْﺒﺪِﻱ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ َﻳ ﹾﻜ َﺮﻩُ ﺍ ﹾﻟ َﻤ ْﻮ َ‬ ‫ﺾ َﻧ ﹾﻔ ﹺ‬ ‫ﺑﹺﻬَﺎ َﻭﻣَﺎ َﺗ َﺮﺩﱠﺩْﺕ َﻋ ْﻦ َﺷ ْﻲ ٍﺀ ﹶﺃﻧَﺎ ﻓﹶﺎ ِﻋﻠﹸﻪُ َﺗ َﺮﺩﱡﺩِﻱ َﻋ ْﻦ ﹶﻗ ْﺒ ﹺ‬ ‫ﲔ ﻭﺍﳌﺘﻘﺮﺑﻮﻥ ﺇﹶﻟ ْﻴ ِﻪ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ﺍﻟﱠﺘِﻲ ﻳُ ﺤِﺒﱡﻬَﺎ َﺑ ْﻌ َﺪ‬ ‫ﺏ ﺍ ﹾﻟَﻴ ِﻤ ﹺ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫ﺼﺪُﻭ ﹶﻥ ﹶﺃ ْ‬ ‫ﺾ ‪ُ :‬ﻫ ْﻢ ﺍﻟﹾﺄﹶﺑْﺮَﺍﺭُ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘ ِ‬ ‫{ ‪ .‬ﻓﺎﳌﺘﻘﺮﺑﻮﻥ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺑﹺﺎ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺻﻴﱠِﺘ ِﻪ ِﻟﻌُ َﻤ ﹺﺮ‬ ‫ﺾ ‪َ .‬ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱠﺪِﻳ ُﻖ ﻓِﻲ َﻭ ِ‬ ‫ﺾ ‪ُ .‬ﻫ ْﻢ ﺍﻟﺴﱠﺎﺑﹺﻘﹸﻮﻥﹶ ﺍ ﹾﻟ ُﻤ ﹶﻘﺮﱠﺑُﻮ ﹶﻥ َﻭﹺﺇﻧﱠﻤَﺎ َﺗﻜﹸﻮ ﹸﻥ ﺍﻟﻨﱠﻮَﺍِﻓﻞﹸ َﺑ ْﻌ َﺪ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺏ ‪ :‬ﺍ ْﻋﹶﻠ ْﻢ ﹶﺃﻥﱠ ِﻟﻠﱠ ِﻪ َﻋﹶﻠﻴْﻚ ﺣَﻘًّﺎ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ َﻭﺣَﻘًّﺎ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ﻟﹶﺎ َﻳ ﹾﻘَﺒﹸﻠ ُﻪ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ َﻭﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﺣﺘﱠﻰ‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ﺍ ْﺑ ﹺﻦ ﺍﹾﻟ َ‬ ‫ﺾ‬ ‫ﺏ ﺍ ﹾﻟﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺤﻖﱢ َﻋ ْﻴ َﻦ ﹶﺃ ْﻋﻀَﺎِﺋ ِﻪ َﻭﹶﺃﻥﱠ ﻗﹸ ْﺮ َ‬ ‫ﺏ ﺍﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ‪ :‬ﻳُﻮ ﹺﺟﺐُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋ ْﻴﻦُ ﺍﹾﻟ َ‬ ‫ﻀ ﹶﺔ ‪ .‬ﻭﺍﻻﲢﺎﺩﻳﺔ َﻳ ْﺰ ُﻋﻤُﻮ ﹶﻥ ﹶﺃﻥﱠ ﻗﹸ ْﺮ َ‬ ‫ﻱ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫ﺗُ َﺆﺩﱢ َ‬ ‫ﲑ ٍﺓ َﺑ ﹾﻞ ﹸﻛﻔﹾﺮٌ ﺻَﺮﹺﻳ ﺢٌ ﹶﻛﻤَﺎ َﺑﻴﱠﻨَﺎ ُﻩ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﻫَﺬﹶﺍ‬ ‫ﺤﻖﱡ َﻋ ْﻴ َﻦ ُﻭﺟُﻮ ِﺩ ِﻩ ﻛﹸﻠﱢ ِﻪ ﻭَﻫَﺬﹶﺍ ﻓﹶﺎﺳِﺪٌ ِﻣ ْﻦ ُﻭﺟُﻮ ٍﻩ ﹶﻛِﺜ َ‬ ‫‪ :‬ﻳُﻮ ﹺﺟﺐُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﺍﹾﻟ َ‬ ‫ﻀ ﹶﻞ ﺍ ﹾﻟﹶﺄ ْﻭِﻟﻴَﺎ ِﺀ َﻭﹶﻟﺎ ﹶﺃﻛﹾ َﻤﹶﻠﻬُﻢْ َﺑ ﹾﻞ‬ ‫ﻚ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﹶﺃ ﹾﻓ َ‬ ‫ﺲ ﹶﺫِﻟ َ‬ ‫ﺿ ﹺﻊ ‪ .‬ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎَﺗﻢُ ﺍ ﹾﻟﹶﺄ ْﻭِﻟﻴَﺎ ِﺀ ﺁ ِﺧﺮُ ﻣُ ْﺆ ِﻣ ﹴﻦ َﺗ ِﻘﻲﱟ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﹶﻓﹶﻠ ْﻴ َ‬ ‫ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﻀ ﹺﻞ ﺍﻟﺮﱡﺳُ ﹺﻞ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ﹶﻓﹺﺈﻧﱠﻪُ ﹸﻛﻠﱠﻤَﺎ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻮِﻟﻲﱡ ﹶﺃ ْﻋ ﹶﻈ َﻢ ﺍ ْﺧِﺘﺼَﺎ ﺻًﺎ‬ ‫ﻀﻠﹸﻬُ ْﻢ َﻭﹶﺃ ﹾﻛ َﻤﻠﹸﻬُ ْﻢ ﺳَﺎﹺﺑﻘﹸﻮ ُﻫ ْﻢ ﺍﻟﱠﺬِﻳﻦَ ُﻫ ْﻢ ﹶﺃ َﺧﺺﱡ ﹺﺑﹶﺄ ﹾﻓ َ‬ ‫ﹶﺃ ﹾﻓ َ‬ ‫ﻀ ﹶﻞ ﺇ ﹾﺫ ﺍ ﹾﻟ َﻮِﻟﻲﱡ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﻭَﻟِﻴ‪‬ﺎ ِﻟﻠﱠ ِﻪ ﺇﻟﱠﺎ ﹺﺑ ُﻤﺘَﺎَﺑ َﻌ ِﺔ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ ﺑَﺎ ِﻃﻨًﺎ َﻭﻇﹶﺎ ِﻫﺮًﺍ ؛ ﹶﻓ َﻌﻠﹶﻰ‬ ‫ﺑﹺﺎﻟﺮﱠﺳُﻮ ﹺﻝ ﻭَﺃﹶﺧْﺬﹰﺍ َﻋ ْﻨﻪُ َﻭ ُﻣﻮَﺍﹶﻓ ﹶﻘ ﹰﺔ ﹶﻟﻪُ ‪ :‬ﻛﹶﺎ ﹶﻥ ﹶﺃﹾﻓ َ‬ ‫ﹶﻗ ْﺪ ﹺﺭ ﺍ ﹾﻟ ُﻤﺘَﺎَﺑ َﻌ ِﺔ ﻟِﻠﺮﱠﺳُﻮ ﹺﻝ ‪َ :‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻗ ْﺪﺭُ ﺍ ﹾﻟ ﹺﻮﻟﹶﺎَﻳ ِﺔ ِﻟﻠﱠ ِﻪ ‪.‬‬ ‫ﺻﻴﱠ ِﺔ ﹶﺃﺑﹺﻲ َﺑﻜﹾﺮ ِﻟﻌُ َﻤ ﹺﺮ)‪(١‬‬ ‫ﻑ ﹶﺃﻧﱠﻪُ ﻓِﻲ َﻭ ِ‬ ‫‪،‬ﻭَﻫَﺬﹶﺍ ﻏﹶﺮﹺﻳﺐٌ َﺭ ﹾﻓﻌُﻪُ ﻭَﺇﹺﻧﱠﻤَﺎ ﺍ ﹾﻟ َﻤ ْﻌﺮُﻭ ُ‬ ‫__________‬

‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ << ﺑﺮﻗﻢ)‪٣٤٥‬‬ ‫ﺨﻠﹶﺎﹶﻓ ِﺔ َﺑ ْﻌ َﺪ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺨﻠﱠﺎ ﹺﻝ << ﺟَﺎ ِﻣﻊُ ﹶﺃ ْﻣ ﹺﺮ ﺍﹾﻟ ِ‬ ‫)‪ - (١‬ﺍﻟﺴﱡﻨﱠ ﹸﺔ ِﻟﹶﺄﺑﹺﻲ َﺑ ﹾﻜ ﹺﺮ ْﺑ ﹺﻦ ﺍ ﹾﻟ َ‬ ‫ﺱ‪":‬‬ ‫ﺨِﻠﻔﹸﻪُ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺴَﺘ ْ‬ ‫ﺕ ﹶﺃ ْﺭ َﺳ ﹶﻞ ﹺﺇﻟﹶﻰ ﻋُ َﻤ َﺮ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﻳ ْ‬ ‫ﻀ َﺮﻩُ ﺍ ﹾﻟ َﻤ ْﻮ ُ‬ ‫( َﻋ ْﻦ ﺯَُﺑ ْﻴ ٍﺪ ‪ ،‬ﹶﺃﻥﱠ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻤﱠﺎ َﺣ َ‬ ‫ﺖ َﻋﹶﻠ ْﻴﻨَﺎ‬ ‫ﺨﹶﻠ ﹾﻔ َ‬ ‫ﻚ ﹺﺇﺫﹶﺍ ﻟﹶﻘِﻴﺘَﻪُ ‪َ ،‬ﻭﹶﻗ ِﺪ ﺍ ْﺳَﺘ ْ‬ ‫ﻆ ‪ ،‬ﹶﻓﻤَﺎﺫﹶﺍ َﺗﻘﹸﻮ ﹸﻝ ِﻟ َﺮﺑﱢ َ‬ ‫َﺗﺴَْﺘ ﺨِْﻠﻒُ َﻋﹶﻠ ْﻴﻨَﺎ ﻋُ َﻤ َﺮ ﻓﹶﻈًّﺎ ﹶﻏﻠِﻴﻈﹰﺎ ‪ ،‬ﹶﻓﹶﻠ ْﻮ ﹶﻗ ْﺪ َﻭِﻟَﻴﻨَﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃﹶﻓﻆﱠ َﻭﹶﺃ ﹾﻏﹶﻠ ﹶ‬ ‫ﻚ " ‪ ،‬ﹸﺛﻢﱠ ﹶﺃ ْﺭ َﺳ ﹶﻞ ﹺﺇﻟﹶﻰ ﻋُ َﻤ َﺮ ‪،‬‬ ‫ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﺧْﻴ َﺮ ﹶﺃ ْﻫِﻠ َ‬ ‫ﺨﹶﻠ ﹾﻔ ُ‬ ‫ﺨﻮﱢﻓﹸﻮﻧﹺﻲ ؟ ﹶﺃﻗﹸﻮ ﹸﻝ ‪ :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﺍ ْﺳَﺘ ْ‬ ‫ﻋُ َﻤ َﺮ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ‪ " :‬ﹶﺃﹺﺑ َﺮﺑﱢﻲ ﺗُ َ‬ ‫ﺖ ﺣَﻔِﻈﹾﺘَﻬَﺎ ‪ ،‬ﹺﺇﻥﱠ ِﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ ‪َ ،‬ﻭﹺﺇﻥﱠ ِﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ‬ ‫ﺻﻴﱠ ٍﺔ ‪ ،‬ﹺﺇ ﹾﻥ ﹶﺃ ْﻧ َ‬ ‫ﻚ ﹺﺑ َﻮ ِ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹺﺇﻧﱢﻲ ﻣُﻮ ﺻِﻴ َ‬ ‫ﺖ َﻣﻮَﺍﺯﹺﻳﻨُﻪُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺑﹺﺎﺗﱢﺒَﺎ ِﻋ ﹺﻬ ْﻢ ﻓِﻲ‬ ‫ﺖ َﻣﻮَﺍﺯﹺﻳﻦُ َﻣ ْﻦ ﹶﺛﻘﹸﹶﻠ ْ‬ ‫ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ‪َ ،‬ﻭﹺﺇﻧﱠﻪُ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﻧَﺎِﻓﹶﻠ ﹰﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍﻟﹾﻔﹶﺮﹺﻳﻀَﺔﹸ ‪َ ،‬ﻭﹺﺇﻧﱠﻤَﺎ ﹶﺛﻘﹸﹶﻠ ْ‬ ‫ﺖ‬ ‫ﺖ َﻣﻮَﺍﺯﹺﻳﻦُ َﻣ ْﻦ َﺧﻔﱠ ْ‬ ‫ﺤﻖﱡ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﺛﻘِﻴﻠﹰﺎ ‪َ ،‬ﻭﹺﺇﻧﱠ َﻤﺎ َﺧﻔﱠ ْ‬ ‫ﺿﻊُ ﻓِﻴ ِﻪ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ َ‬ ‫ﺤﻖﱠ ‪َ ،‬ﻭِﺛ ﹶﻘِﻠ ِﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ‪َ ،‬ﻭ َﺣﻖﱞ ِﻟﻤِﻴﺰَﺍ ٍﻥ ﻟﹶﺎ ﻳُﻮ َ‬ ‫ﺍﻟﺪﱡ ْﻧﻴَﺎ ﺍﹾﻟ َ‬ ‫ﺿ َﻊ ﻓِﻴ ِﻪ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟﺒَﺎ ِﻃﻞﹸ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ‬ ‫َﻣﻮَﺍﺯﹺﻳﻨُﻪُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ ﺑﹺﺎﺗﱢﺒَﺎ ِﻋ ﹺﻬﻢُ ﺍﹾﻟﺒَﺎ ِﻃ ﹶﻞ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ‪َ ،‬ﻭ ِﺧﻔﱠِﺘ ِﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ‪َ ،‬ﻭ َﺣﻖﱞ ِﻟﻤِﻴﺰَﺍ ٍﻥ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳُﻮ َ‬ ‫ﺢ ﻣَﺎ َﻋ ِﻤﻠﹸﻮﺍ ‪َ ،‬ﻭﹶﺃﻧﱠﻪُ َﻳَﺘ ﺠَﺎ َﻭﺯُ َﻋ ْﻦ َﺳﻴﱢﹶﺌﺎِﺗ ﹺﻬ ْﻢ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻗﹶﺎﺋِﻞﹲ ‪ :‬ﻟﹶﺎ ﹶﺃ ْﺑﹶﻠﻎﹸ َﻫ ُﺆﻟﹶﺎ ِﺀ‬ ‫ﺻﹶﻠ َ‬ ‫ﺠﻨﱠ ِﺔ ﹺﺑﹶﺄ ْ‬ ‫َﺧﻔِﻴﻔﹰﺎ ‪َ ،‬ﻭﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﺫ ﹶﻛ َﺮ ﹶﺃ ْﻫ ﹶﻞ ﺍﹾﻟ َ‬ ‫ﺢ ﻣَﺎ َﻋ ِﻤﻠﹸﻮﺍ ‪ ،‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺍ ﹾﻟﻘﹶﺎِﺋ ﹸﻞ ‪ :‬ﹶﺃﻧَﺎ ﺧَﻴْﺮٌ ِﻣ ْﻦ َﻫ ُﺆﻟﹶﺎ ِﺀ ‪َ ،‬ﻭ ﹶﺫ ﹶﻛ َﺮ‬ ‫‪َ ،‬ﻭ ﹶﺫ ﹶﻛ َﺮ ﹶﺃ ْﻫ ﹶﻞ ﺍﻟﻨﱠﺎ ﹺﺭ ﹺﺑﹶﺄ ْﺳ َﻮِﺃ ﺍﻟﱠﺬِﻱ َﻋ ِﻤﻠﹸﻮﺍ ‪َ ،‬ﻭﹶﺃﻧﱠﻪُ َﺭﺩﱠ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺻَﺎِﻟ َ‬

‫ﺏ ‪ِ ،‬ﻟَﻴﻜﹸﻮ ﹶﻥ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻦُ ﺭَﺍﻏِﺒًﺎ ﺯَﺍﻫِﺪًﺍ ‪َ ،‬ﻭﻟﹶﺎ ﻳَﺘَﻤَﻨﱠﻰ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻏ ْﻴ َﺮﻩُ ‪َ ،‬ﻭﻟﹶﺎ ُﻳ ﹾﻠﻘِﻲ ﹺﺑَﻴ ِﺪ ِﻩ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻬﻠﹸ ﹶﻜ ِﺔ ‪،‬‬ ‫ﺁَﻳ ﹶﺔ ﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ ﻭَﺁَﻳ ﹶﺔ ﺍ ﹾﻟَﻌﺬﹶﺍ ﹺ‬ ‫ﺻﻴﱠﺘِﻲ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ‬ ‫ﺖ َﻭ ِ‬ ‫ﺿﻴﱠ ْﻌ َ‬ ‫ﺖ َ‬ ‫ﻚ ِﻣ ْﻨﻪُ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﹶﺃ ْﻧ َ‬ ‫ﺕ ‪َ ،‬ﻭﻟﹶﺎ ُﺑﺪﱠ ﹶﻟ َ‬ ‫ﻚ ِﻣ َﻦ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﺻﻴﱠﺘِﻲ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻏﹶﺎﺋِﺐٌ ﹶﺃ َﺣﺐﱠ ﹺﺇﹶﻟْﻴ َ‬ ‫ﺖ َﻭ ِ‬ ‫ﺖ َﺣ ِﻔ ﹾﻈ َ‬ ‫ﹶﻓﹺﺈ ﹾﻥ ﹶﺃ ْﻧ َ‬ ‫ﺠ َﺰﻩُ " * ﻭﻫﻮ ﺻﺤﻴﺢ ﻏﲑﻩ‬ ‫ﺕ ‪َ ،‬ﻭﹶﻟ ْﻦ ﺗُ ْﻌ ﹺ‬ ‫ﻚ ِﻣ َﻦ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﺾ ﹺﺇﹶﻟ ْﻴ َ‬ ‫ﻏﹶﺎﺋِﺐٌ ﹶﺃ ْﺑَﻐ َ‬ ‫ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٢‬ﺹ ‪(٣٨‬‬ ‫َﻭﺳُِﺌ ﹶﻞ ‪َ :‬ﻋ ْﻦ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﱠﺬِﻱ ِﻟﻠﱠ ِﻪ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ ‪ ،‬ﻭَﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﱠﺬِﻱ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ‪.‬‬ ‫ﺏ‪:‬‬ ‫ﹶﻓﹶﺄﺟَﺎ َ‬ ‫ﺼ ﹺﺮ ‪ ،‬ﻟﹶﺎ‬ ‫ﺻﻠﹶﺎ ﹸﺓ ﺍﻟ ﱡﻈ ْﻬ ﹺﺮ ﻭَﺍ ﹾﻟَﻌ ْ‬ ‫َﻭﹶﺃﻣﱠﺎ َﻋ َﻤﻞﹸ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ ‪َ ،‬ﻭ َﻋ َﻤﻞﹸ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﺎ ﻟﻨﱠﻬَﺎ ﹺﺭ ‪ :‬ﻓﹶﻬُﻤَﺎ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻣ ْﻦ‬ ‫ﺢ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤ ﱡﻞ ِﻟ ﹾﻠﹺﺈْﻧﺴَﺎ ِﻥ ﹶﺃ ﹾﻥ ﻳُﺆَﺧﱢﺮَﻫُﻤَﺎ ﺇﻟﹶﻰ ﺍﻟﻠﱠْﻴ ﹺﻞ ؛ َﺑ ﹾﻞ ﹶﻗ ْﺪ ﹶﺛَﺒ َ‬ ‫َﻳ ِ‬ ‫ﻂ‬ ‫ﺼ ﹺﺮ َﺣﹺﺒ ﹶ‬ ‫ﺻﻠﹶﺎ ﹸﺓ ﺍ ﹾﻟ َﻌ ْ‬ ‫ﺢ ﺍﹾﻟُﺒﺨَﺎ ﹺﺭﻱﱢ َﻋ ْﻨﻪُ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻣ ْﻦ ﻓﹶﺎَﺗ ْﺘﻪُ َ‬ ‫ﺻ ﺤِﻴ ﹺ‬ ‫ﺼ ﹺﺮ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﻭُِﺗ َﺮ ﹶﺃ ْﻫﹶﻠﻪُ َﻭﻣَﺎﹶﻟﻪُ { ‪َ .‬ﻭﻓِﻲ َ‬ ‫ﺻﻠﹶﺎ ﹸﺓ ﺍ ﹾﻟَﻌ ْ‬ ‫ﻓﹶﺎَﺗ ْﺘﻪُ َ‬ ‫ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﻓﹶﻠﹾﻴُﺼَﻠﱢﻬَﺎ ﺇﺫﹶﺍ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } َﻣ ْﻦ ﻧَﺎ َﻡ َﻋ ْﻦ َ‬ ‫ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﹶﻓ ﹶﻘ ْﺪ ﻗﹶﺎ ﹶﻝ َ‬ ‫َﻋ َﻤﻠﹸﻪُ { ‪ .‬ﹶﻓﹶﺄﻣﱠﺎ َﻣ ْﻦ ﻧَﺎ َﻡ َﻋ ْﻦ َ‬ ‫ﲑ ﹰﺓ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ‪َ ،‬ﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ ﹶﻘﻀَﺎ ُﺀ ِﻋ ْﻨ َﺪ ُﺟ ْﻤﻬُﻮ ﹺﺭ‬ ‫ﻚ ﻭَﻗﹾﺘُﻬَﺎ { ‪َ .‬ﻭﹶﺃﻣﱠﺎ َﻣ ْﻦ ﻓﹶﻮﱠﺗَﻬَﺎ ﻣُﺘَﻌَﻤﱢﺪًﺍ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃﺗَﻰ ﹶﻛﹺﺒ َ‬ ‫ﺫﹶﻛﹶﺮَﻫَﺎ ﹶﻓﹺﺈﻥﱠ ﹶﺫِﻟ َ‬ ‫ﺐ ‪َ ،‬ﻭﻟﹶﺎ ﻳَﻘﹾﺒَﻠﹸﻬَﺎ‬ ‫ﺻﻠﹰﺎ ‪َ ،‬ﻭ َﻣ َﻊ ﺍ ﹾﻟﹶﻘﻀَﺎ ِﺀ َﻋﹶﻠ ْﻴ ِﻪ ﻟﹶﺎ َﺗ ْﺒ َﺮ ﹾﺃ ِﺫﻣﱠﺘُﻪُ ِﻣ ْﻦ َﺟﻤِﻴ ﹺﻊ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﺼ ﺢﱡ ﻓِﻌْﻠﹸﻬَﺎ ﹶﻗﻀَﺎ ًﺀ ﹶﺃ ْ‬ ‫ﻀ ﹺﻬ ْﻢ ﻟﹶﺎ َﻳ ِ‬ ‫ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ‪َ ،‬ﻭ ِﻋ ْﻨ َﺪ َﺑ ْﻌ ِ‬ ‫ﺏ ﹺﺑﻤَﺎ ﹶﻓ َﻌﹶﻠﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻘﻀَﺎ ِﺀ ‪َ ،‬ﻭَﻳ ْﺒﻘﹶﻰ َﻋﹶﻠ ْﻴ ِﻪ‬ ‫ﺨﻔﱢﻒُ َﻋ ْﻨﻪُ ﺍ ﹾﻟَﻌﺬﹶﺍ َ‬ ‫ﺏ ؛ َﺑ ﹾﻞ ﻳُ َ‬ ‫ﺤ ْﻴﺚﹸ َﻳﺮَْﺗ ِﻔﻊُ َﻋ ْﻨﻪُ ﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ ‪َ ،‬ﻭَﻳﺴَْﺘﻮْ ﹺﺟﺐُ ﺍﻟﺜﱠﻮَﺍ َ‬ ‫ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨﻪُ ﹺﺑ َ‬ ‫ﻂ ﺁ َﺧ َﺮ ‪ ،‬ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ َﻣ ْﻦ َﻋﹶﻠ ْﻴ ِﻪ َﺣﻘﱠﺎ ِﻥ ‪ :‬ﹶﻓ َﻌ ﹶﻞ ﹶﺃ َﺣ َﺪ ُﻫﻤَﺎ ‪َ ،‬ﻭَﺗ َﺮ َﻙ ﺍﻟﹾﺂ َﺧ َﺮ‬ ‫ﺴ ِﻘ ٍ‬ ‫ﺝ ﺇﻟﹶﻰ ﻣُ ْ‬ ‫ﺤﺘَﺎ ُ‬ ‫ﺏ ﺍﻟﱠﺘِﻲ َﺗ ْ‬ ‫ﺖ ‪َ ،‬ﻭﻫُ َﻮ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺇﹾﺛ ُﻢ ﺍﻟﺘﱠ ﹾﻔﻮﹺﻳ ِ‬ ‫ﻕ‬ ‫ﲑﻫَﺎ َﻋ ْﻦ ﻭَﻗﹾﺘِﻬَﺎ ِﻣ ْﻦ ﺍﻟﺴﱠ ْﻬ ﹺﻮ ﻋَﻨْﻬَﺎ ﺑﹺﺎﺗﱢﻔﹶﺎ ﹺ‬ ‫ﺻﻠﹶﺎِﺗ ﹺﻬ ْﻢ ﺳَﺎﻫُﻮﻥﹶ { َﻭَﺗﹾﺄ ِﺧ ُ‬ ‫ﲔ { } ﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َﻋ ْﻦ َ‬ ‫ﺼﻠﱢ َ‬ ‫‪ .‬ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﻓ َﻮْﻳ ﹲﻞ ِﻟﻠﹾﻤُ َ‬ ‫ﻑ َﻳ ﹾﻠ ﹶﻘ ْﻮ ﹶﻥ ﻏﹶﻴ‪‬ﺎ { ﻗﹶﺎ ﹶﻝ ﹶﻏ ْﻴﺮُ‬ ‫ﺴ ْﻮ َ‬ ‫ﺕ ﹶﻓ َ‬ ‫ﻒ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ ﺧَﻠﹾﻒٌ ﹶﺃ ﺿَﺎﻋُﻮﺍ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ ﻭَﺍﺗﱠﺒَﻌُﻮﺍ ﺍﻟﺸﱠ َﻬﻮَﺍ ِ‬ ‫ﺨﹶﻠ َ‬ ‫ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﻓ َ‬ ‫ﺻﻠﱠﺎﻫَﺎ ‪َ ،‬ﻭ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ‬ ‫ﲑﻫَﺎ َﻋ ْﻦ ﻭَﻗﹾﺘِﻬَﺎ ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﹶﺃ ْﺧَﺒ َﺮ ﺍﻟﻠﱠ ُﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻮْﻳ ﹶﻞ ِﻟ َﻤ ْﻦ ﹶﺃﺿَﺎ َﻋ َﻬﺎ َﻭﹺﺇ ﹾﻥ َ‬ ‫ﻒ ﺇ ﺿَﺎﻋَﺘُﻬَﺎ َﺗ ﹾﺄ ِﺧ ُ‬ ‫ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ﺍﻟﺴﱠﹶﻠ ِ‬ ‫ﻚ‬ ‫ﺲ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻟ ْﻢ ﻳَُﺘ ﹶﻘﺒﱠ ﹾﻞ ﹶﺫِﻟ َ‬ ‫ﹶﻟﻪُ ﺍ ﹾﻟ َﻮ ْﻳ ﹸﻞ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹶﻗ ْﺪ ﻳُ ﹾﻘَﺒﻞﹸ َﻋ َﻤﻠﹸﻪُ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﺫﹸﻧُﻮﺏٌ ﺃﹸ َﺧﺮُ ‪ .‬ﻓﹶﺈﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ُﻣ ْﻤَﺘِﺜﻠﹰﺎ ِﻟ ﹾﻠﹶﺄ ْﻣ ﹺﺮ ﻓِﻲ َﻧ ﹾﻔ ﹺ‬ ‫ﺻﻴﱠِﺘ ِﻪ ِﻟﻌُ َﻤ ﹺﺮ ‪ :‬ﻭَﺍ ْﻋﹶﻠ ْﻢ ﹶﺃﻥﱠ ِﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ‪،‬‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ‪ : -‬ﻓِﻲ َﻭ ِ‬ ‫ﺍ ﹾﻟ َﻌ َﻤﻞﹸ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱢﺪﱢﻳ ُﻖ ‪َ -‬ﺭ ِ‬ ‫ﻀ ﹶﺔ ‪َ ،‬ﻭﺍﹶﻟﻠﱠ ُﻪ ﹶﺃ ْﻋﹶﻠﻢُ ‪.‬‬ ‫ﻱ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫َﻭﺣَﻘًّﺎ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ ‪َ ،‬ﻭﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﺣﺘﱠﻰ ﺗُ َﺆﺩﱢ َ‬ ‫ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪( ٥٧٩٤‬‬ ‫ﺃﻣﺎ ﻗﻮﻝ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺍﻟﻨﺎﻓﻠﺔ ﺣﱴ ﺗﺆﺩﻱ ﺍﻟﻔﺮﻳﻀﺔ ‪ .‬ﻓﺎﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺜﺎﺏ ﻋﻠﻰ‬ ‫ﺍﻟﻨﺎﻓﻠﺔ ﺣﱴ ﺗﺆﺩﻯ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﲟﻌﲎ ﺃﻧﻪ ﺇﺫﺍ ﻓﻌﻞ ﺍﻟﻨﺎﻓﻠﺔ ﻣﻊ ﻧﻘﺺ ﺍﻟﻔﺮﻳﻀﺔ ﻛﺎﻧﺖ ﺟﱪﹰﺍ ﳍﺎ ﻭﺇﻛﻤﺎﻻ ﻓﻠﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﺛﻮﺍﺏ‬ ‫ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﻭﻳﺒﲔ ﺫﻟﻚ ﻣﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺃﻭﻝ ﻣﺎ ﳛﺎﺳﺐ ﺑﻪ ﺍﻟﻌﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺻﻼﺗﻪ ﻓﺈﻥ‬ ‫ﻭﺟﺪﺕ ﺗﺎﻣﺔ ﻛﺘﺒﺖ ﺗﺎﻣﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻧﺘﻘﺾ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻗﺎﻝ ﺍﻧﻈﺮﻭﺍ ﻫﻞ ﲡﺪﻭﺍ ﻟﻪ ﻣﻦ ﺗﻄﻮﻉ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺗﻄﻮﻉ ﺃﻛﻤﻠﺖ‬ ‫ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺗﻄﻮﻋﻪ‪ ،‬ﰒ ﻳﻔﻌﻞ ﺑﺴﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻔﺮﻭﺿﺔ ﻣﺜﻞ ﺫﻟﻚ ‪ .‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ‪.‬‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺍﻟﻨﺎﻓﻠﺔ ﻻﺗﻜﻮﻥ ﺇﻻ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﻥ ﺍﷲ ﻗﺪ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ﻭﻣﺎ‬ ‫ﺗﺄﺧﺮ‪ ،‬ﻭﻏﲑﻩ ﳛﺘﺎﺝ ﻟﻠﻤﻐﻔﺮﺓ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﻌﺒﺪ ﻗﺪ ﺃﺩﻯ ﺍﻟﻔﺮﺍﺋﺾ ﻛﻤﺎ ﺃﻣﺮ ﱂ ﳛﺼﻞ ﻟﻪ ﻣﻘﺼﻮﺩ ﺍﻟﻨﻮﺍﻓﻞ‬ ‫ﻭﻻ ﻳﻈﻠﻤﻪ ﺍﷲ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻈﻠﻢ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺑﻞ ﻳﻘﻴﻤﻬﺎ ﻣﻘﺎﻡ ﻧﻈﲑﻫﺎ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻛﻤﻦ ﻋﻠﻴﻪ ﺩﻳﻮﻥ ﻷﻧﺎﺱ ﻭﻳﺮﻳﺪ ﺃﻥ‬ ‫ﻳﺘﻄﻮﻉ ﳍﻢ ﺑﺄﺷﻴﺎﺀ‪ ،‬ﻓﺈﻥ ﻭﻓﺎﻫﻢ ﻭﺗﻄﻮﻉ ﳍﻢ ﻛﺎﻥ ﻋﺎﺩ ﹰﻻ ﳏﺴﻨﺎﹰ‪ ،‬ﻭﺇﻥ ﻭﻓﺎﻫﻢ ﻭﱂ ﻳﺘﻄﻮﻉ ﻛﺎﻥ ﻋﺎﺩﻻ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻫﻢ ﻣﺎ‬ ‫ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺩﻳﻨﻬﻢ ﻭﺟﻌﻞ ﺫﻟﻚ ﺗﻄﻮﻋﺎ ﻛﺎﻥ ﻏﺎﻟﻄﺎ ﰲ ﺟﻌﻠﻪ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻮﻧﻪ ‪ .‬ﺍﻫـ‪ .‬ﻭﳑﺎ ﺳﺒﻖ‬ ‫ﻳﺘﺒﲔ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﺑﻜﺮ ﻟﻴﺲ ﺗﺮﻙ ﺍﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺇﲤﺎﻡ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﻔﺎﺋﺘﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﻋﺪﻡ ﲢﺼﻴﻞ ﺍﻟﺜﻮﺍﺏ‬ ‫ﺍﳌﺮﺟﻮ ﻣﻦ ﺍﻟﻨﺎﻓﻠﺔ ﺇﻻ ﺇﺫﺍ ﺃﺩﻯ ﺍﻟﻔﺮﻳﻀﺔ ﻛﺎﻣﻠﺔ ﻛﻤﺎ ﺷﺮﻋﻬﺎ ﺍﷲ ﻭﺇﻻ ﺟﱪﺕ ﺍﻟﻨﻘﺺ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻟﻔﺮﻳﻀﺔ‪.‬‬

‫ﺏ‬ ‫ﺏ ﻋَﻠﹶﻴْﻬَﺎ ‪َ .‬ﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ُﻳﺜﹶﺎ ُ‬ ‫ﻚ ِﻟﹶﺄﻥﱠ ﹶﻗﺒُﻮ ﹶﻝ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ ُﻳﺮَﺍ ُﺩ ﹺﺑ ِﻪ ﺍﻟﺜﱠﻮَﺍ ُ‬ ‫؛ َﻭﹶﻗ ْﺪ ﹶﺫ ﹶﻛ َﺮﻩُ ﹶﺃ ْﺣﻤَﺪ ﻓِﻲ " ﹺﺭﺳَﺎﹶﻟِﺘ ِﻪ ﻓِﻲ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ " ‪َ .‬ﻭ ﹶﺫِﻟ َ‬ ‫ﺖ ﺟَﺒْﺮًﺍ ﹶﻟﻬَﺎ َﻭﹺﺇ ﹾﻛﻤَﺎﻟﹰﺎ ﻟﹶﻬَﺎ ‪ .‬ﹶﻓﹶﻠ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓِﻴﻬَﺎ‬ ‫ﻀ ِﺔ ﻛﹶﺎَﻧ ْ‬ ‫ﺺ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍﻟﹾﻔﹶﺮﹺﻳﻀَﺔﹸ ‪،‬ﹶﻓﹺﺈﻧﱠﻪُ ﺇﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﻣ َﻊ َﻧ ﹾﻘ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ)‪ِ ،(١‬ﻟﹶﺄﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔ َﺮ‬ ‫ﻒ ‪ :‬ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ ﻟﹶﺎ َﺗﻜﹸﻮ ﹸﻥ ﺇﻟﱠﺎ ِﻟ َﺮﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺏ ﻧَﺎِﻓﹶﻠ ٍﺔ ‪ ،‬ﻭَﻟِﻬَﺬﹶﺍ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍﻟﺴﱠﹶﻠ ِ‬ ‫ﹶﺛﻮَﺍ ُ‬ ‫ﺝ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ )‪(٢‬‬ ‫ﺤﺘَﺎ ُ‬ ‫ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ َﻭ ﹶﻏ ْﻴﺮُﻩُ َﻳ ْ‬ ‫__________‬ ‫ﺤﻤُﻮﺩًﺍ { )‪ (٧٩‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫ﻚ َﻣﻘﹶﺎﻣًﺎ ﻣﱠ ْ‬ ‫ﻚ َﺭﺑﱡ َ‬ ‫ﻚ ﻋَﺴَﻰ ﺃﹶﻥ َﻳ ْﺒ َﻌﹶﺜ َ‬ ‫)‪ - (١‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹶﻓَﺘ َﻬ ﺠﱠ ْﺪ ﹺﺑ ِﻪ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﻟﱠ َ‬ ‫ﺸ ﹶﺔ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﹶﺃﻥﱠ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬ ‫)‪ - (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ‪-‬ﺑﺮﻗﻢ)‪َ ( ٤٨٣٧‬ﻋ ْﻦ ﻋَﺎِﺋ َ‬ ‫ﻚ َﻣﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ‬ ‫ﺼَﻨﻊُ ﻫَﺬﹶﺍ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﻭﹶﻗ ْﺪ ﹶﻏ ﹶﻔ َﺮ ﺍﻟﻠﱠ ُﻪ ﹶﻟ َ‬ ‫ﺸﺔﹸ ِﻟ َﻢ َﺗ ْ‬ ‫ﺖ ﻋَﺎِﺋ َ‬ ‫ﻛﹶﺎ ﹶﻥ َﻳﻘﹸﻮ ُﻡ ِﻣ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ َﺣﺘﱠﻰ َﺗَﺘ ﹶﻔﻄﱠ َﺮ ﹶﻗ َﺪﻣَﺎ ُﻩ ﹶﻓﻘﹶﺎﹶﻟ ْ‬ ‫ﻼ ﹸﺃ ِﺣﺐﱡ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﻋَﺒْﺪًﺍ ﺷَﻜﹸﻮﺭًﺍ « ‪.‬‬ ‫ﻚ َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ ﻗﹶﺎ ﹶﻝ » ﹶﺃﹶﻓ ﹶ‬ ‫ﹶﺫ ْﻧﹺﺒ َ‬ ‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(١١٠‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ‬ ‫ﻚ ﹺﺑَﺒ َﺪﹺﻧ ِﻪ ‪ِ ،‬ﻟﹶﺄﻧﱠﻪُ َ‬ ‫ﺿﺮﱠ ﹶﺫِﻟ َ‬ ‫ﺤﺪِﻳﺚ ﹶﺃ َﺧ ﹶﺬ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎﻥ َﻋﻠﹶﻰ َﻧﻔﹾﺴﻪ ﺑﹺﺎﻟﺸﱢﺪﱠ ِﺓ ﻓِﻲ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺓ َﻭﹺﺇ ﹾﻥ ﹶﺃ َ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ َﺑﻄﱠﺎﻝ ‪ :‬ﻓِﻲ ﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﺤﻖﱠ ﺍﻟﻨﱠﺎﺭ ‪.‬‬ ‫ﻀﻠﹰﺎ َﻋﻤﱠ ْﻦ ﹶﻟ ْﻢ ﻳَﺄﹾﻣَﻦ ﹶﺃﻧﱠﻪُ ِﺍ ْﺳَﺘ َ‬ ‫ﻚ ﹶﻓ ْ‬ ‫ﻚ َﻣ َﻊ ِﻋﻠﹾﻤﻪ ﹺﺑﻤَﺎ َﺳَﺒ َﻖ ﹶﻟﻪُ ﹶﻓ ﹶﻜﻴْﻒ ﹺﺑ َﻤ ْﻦ ﹶﻟ ْﻢ َﻳ ْﻌﻠﹶﻢ ﹺﺑ ﹶﺬِﻟ َ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﹺﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﹶﺫِﻟ َ‬ ‫ﺖ ﹶﺃ ﹾﻛ َﻤ ﹶﻞ ﺍﹾﻟﹶﺄ ْﺣﻮَﺍﻝ ‪،‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻛﹶﺎَﻧ ْ‬ ‫ﺾ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻠﹶﺎﻝ ‪ِ ،‬ﻟﹶﺄﻥﱠ ﺣَﺎﻝ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫ﻚ ﻣَﺎ ﺇﹺﺫﹶﺍ ﹶﻟ ْﻢ ﻳُ ﹾﻔ ﹺ‬ ‫ﺤﻞﹼ ﹶﺫِﻟ َ‬ ‫ِﺍ ْﻧَﺘﻬَﻰ ‪َ .‬ﻭ َﻣ َ‬ ‫ﺻ ﺢﱠ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ " َﻭﺟُ ِﻌﹶﻠﺖْ ﹸﻗﺮﱠﺓ ﻋَﻴْﻨﹺﻲ ﻓِﻲ ﺍﻟﺼﱠﻠﹶﺎﺓ " ﹶﻛﻤَﺎ ﹶﺃﺧْ َﺮ َﺟﻪُ‬ ‫ﻚ ﹺﺑَﺒ َﺪﹺﻧ ِﻪ ‪َ ،‬ﺑ ﹾﻞ َ‬ ‫ﺿﺮﱠ ﹶﺫِﻟ َ‬ ‫ﹶﻓﻜﹶﺎ ﹶﻥ ﻟﹶﺎ َﻳ َﻤﻞﹼ ِﻣ ْﻦ ِﻋﺒَﺎﺩَﺓ َﺭﺑّﻪ َﻭﹺﺇ ﹾﻥ ﹶﺃ َ‬ ‫ﺸ َﻲ ﺍ ﹾﻟ َﻤﻠﹶﻞ ﻟﹶﺎ َﻳْﻨَﺒﻐِﻲ ﹶﻟﻪُ ﹶﺃ ﹾﻥ ُﻳ ﹾﻜﺮﹺﻩ َﻧﻔﹾﺴﻪ ‪َ ،‬ﻭ َﻋﹶﻠ ْﻴ ِﻪ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓﹶﺈﹺﺫﹶﺍ َﺧ ِ‬ ‫ﺍﻟﻨﱠﺴَﺎِﺋﻲﱡ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺃﹶﻧَﺲ ‪ ،‬ﹶﻓﹶﺄﻣﱠﺎ ﹶﻏﻴْﺮﻩ َ‬ ‫ﺸﺮُﻭ ِﻋﻴﱠﺔ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ " ُﺧﺬﹸﻭﺍ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎﻝ ﻣَﺎ ُﺗﻄِﻴﻘﹸﻮ ﹶﻥ ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ َﻳ َﻤﻞﹼ َﺣﺘﱠﻰ َﺗ َﻤﻠﱡﻮﺍ " ‪َ .‬ﻭﻓِﻴ ِﻪ َﻣ ْ‬ ‫ﺤﻤَﻞ ﹶﻗﻮْﻟﻪ َ‬ ‫ُﻳ ْ‬ ‫ﺍﻟﺼﱠﻠﹶﺎﺓ ﻟِﻠﺸﱡ ﹾﻜ ﹺﺮ ‪َ ،‬ﻭﻓِﻴ ِﻪ ﹶﺃﻥﱠ ﺍﻟﺸﱡﻜﹾﺮ َﻳﻜﹸﻮﻥ ﺑﹺﺎ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻛﻤَﺎ َﻳﻜﹸﻮﻥ ﺑﹺﺎﻟﻠﱢﺴَﺎ ِﻥ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ) ِﺍ ْﻋ َﻤﻠﹸﻮﺍ ﺁ ﹶﻝ ﺩَﺍﻭُ َﺩ ﺷُﻜﹾﺮًﺍ (‬ ‫ﺸﻘﱠﺔ ﻓِﻲ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺓ ﹶﺃﻧﱠﻪُ ﹺﺇﻧﱠﻤَﺎ َﻳ ْﻌﺒُﺪ ﺍﻟﻠﱠﻪ َﺧ ْﻮﻓﹰﺎ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮﺏ َﻭ ﹶﻃﹶﻠًﺒﺎ‬ ‫ﺤﻤﱡﻠﻪ ﺍ ﹾﻟ َﻤ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ ‪ :‬ﹶﻇﻦﱠ َﻣ ْﻦ َﺳﹶﺄﹶﻟﻪُ َﻋ ْﻦ َﺳﺒَﺐ َﺗ َ‬ ‫ﻚ ‪ ،‬ﹶﻓﹶﺄﻓﹶﺎ َﺩ ُﻫ ْﻢ ﹶﺃﻥﱠ ُﻫﻨَﺎ َﻙ ﹶﻃ ﹺﺮ ﻳﻘﹰﺎ ﺁﺧَﺮ ِﻟ ﹾﻠ ِﻌﺒَﺎ َﺩ ِﺓ َﻭﻫُ َﻮ ﺍﻟﺸﱡﻜﹾﺮ َﻋﻠﹶﻰ‬ ‫ﺤﺘَﺎﺝ ﹺﺇﻟﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺤﻘﱠ َﻖ ﹶﺃﻧﱠﻪُ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻟﹶﺎ َﻳ ْ‬ ‫ِﻟ ﹾﻠ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ﻭَﺍﻟﺮﱠﺣْﻤَﺔ ﹶﻓ َﻤ ْﻦ َﺗ َ‬ ‫ﻚ ‪ ،‬ﻭَﺍﻟﺸﱡﻜﹾﺮ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑ ﺑﹺﺎﻟﻨﱢ ْﻌ َﻤ ِﺔ‬ ‫ﺤﻖّ َﻋﹶﻠ ْﻴ ِﻪ ﻓِﻴﻬَﺎ َﺷ ْﻴﺌﹰﺎ ﻓﹶﻴَﺘَﻌَﻴﱠﻦ ﹶﻛ ﹾﺜﺮَﺓ ﺍﻟﺸﱡﻜﹾﺮ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺴَﺘ ِ‬ ‫ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ َﻭﺇﹺﻳﺼَﺎﻝ ﺍﻟﻨﱢ ْﻌﻤَﺔ ِﻟ َﻤ ْﻦ ﻟﹶﺎ َﻳ ْ‬ ‫ﻚ ِﻣ ْﻨﻪُ ﺳُﻤﱢ َﻲ ﺷَﻜﹸﻮﺭًﺍ ‪َ ،‬ﻭ ِﻣ ْﻦ ﹶﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﺳُْﺒ ﺤَﺎﻧﻪ َﻭَﺗﻌَﺎﻟﹶﻰ ) َﻭﹶﻗﻠِﻴﻞ ِﻣ ْﻦ ِﻋﺒَﺎﺩِﻱ ﺍﻟﺸﱠﻜﹸﻮﺭ ( ‪.‬‬ ‫ﺨ ْﺪ َﻣ ِﺔ ‪ ،‬ﹶﻓ َﻤ ْﻦ ﹶﻛﺜﹸ َﺮ ﹶﺫِﻟ َ‬ ‫ﻭَﺍ ﹾﻟ ِﻘﻴَﺎﻡ ﺑﹺﺎﹾﻟ ِ‬ ‫ﺸﻴَﺔ ِﻣ ْﻦ َﺭﺑّﻪ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ‪ :‬ﹺﺇﻧﱠﻤَﺎ ﹶﺃﹾﻟﺰَﻡ‬ ‫ﺨْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍﻟِﺎ ْﺟِﺘﻬَﺎﺩ ﻓِﻲ ﺍ ﹾﻟِﻌﺒَﺎﺩَﺓ ﻭَﺍﹾﻟ َ‬ ‫َﻭﻓِﻴ ِﻪ ﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫ﺨﻮْﻑ ِﻟ ِﻌ ﹾﻠ ِﻤ ﹺﻬ ْﻢ ﹺﺑ َﻌﻈِﻴ ﹺﻢ ﹺﻧ ْﻌﻤَﺔ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭﹶﺃﻧﱠﻪُ ِﺍﺑَْﺘ َﺪﹶﺃﻫُﻢْ ﺑﹺﻬَﺎ ﹶﻗﺒْﻞ ﺍِﺳْﺘِ ﺤْﻘﹶﺎﻗﻬَﺎ ‪ .‬ﹶﻓَﺒ ﹶﺬﻟﹸﻮﺍ‬ ‫ﺸﺪﱠ ِﺓ ﺍﹾﻟ َ‬ ‫ﺍ ﹾﻟﹶﺄ ْﻧﹺﺒﻴَﺎﺀ ﹶﺃ ْﻧﻔﹸﺴﻬ ْﻢ ﹺﺑ ِ‬ ‫ﺠﻬُﻮﺩﻫ ْﻢ ﻓِﻲ ِﻋﺒَﺎﺩَﺗﻪ ِﻟﻴُ َﺆﺩﱡﻭﺍ َﺑﻌْﺾ ُﺷﻜﹾﺮﻩ ‪َ ،‬ﻣ َﻊ ﹶﺃﻥﱠ ُﺣﻘﹸﻮﻕ ﺍﻟﻠﱠﻪ ﹶﺃ ْﻋﻈﹶﻢ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮﻡ ﺑﹺﻬَﺎ ﺍ ﹾﻟ ِﻌﺒَﺎﺩ ‪َ .‬ﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ْﻋﻠﹶﻢ ‪.‬‬ ‫َﻣ ْ‬ ‫ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٥٠‬‬ ‫ﻚ ﺍ ﹾﻟﻜﹸ ﹾﻠ ﹶﻔ ﹶﺔ ﻧَﻈﹶﺮًﺍ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ﹶﻓﻠﹶﺎ ﹶﺃﻛﹸﻮ ﹸﻥ ﻋَﺒْﺪًﺍ َﺷﻜﹸﻮﺭًﺍ ‪ ،‬ﹶﻟﺎ َﺑ ﹾﻞ‬ ‫ﻱ ﹸﺍ ْﺗ ُﺮ ْﻙ ِﺗ ﹾﻠ َ‬ ‫ﺡ ﺍﻟﺸﱠﻤَﺎِﺋ ﹺﻞ ‪ :‬ﹶﺃ ْ‬ ‫ﺠ ﹴﺮ ﺍ ﹾﻟ َﻤﻜﱢﻲﱡ ﻓِﻲ َﺷ ْﺮ ﹺ‬ ‫ﻗﹶﺎ ﹶﻝ ِﺍ ْﺑﻦُ َﺣ َ‬ ‫ﻱ ﹶﺃﹶﺃ ْﺗﺮُﻙُ ِﻗﻴَﺎﻣِﻲ َﻭَﺗ َﻬ ﺠﱡﺪِﻱ ِﻟﻤَﺎ‬ ‫ﻑ ﹶﺃ ْ‬ ‫ﺤﺬﹸﻭ ٍ‬ ‫ﺃﹶﻟﹾﺰَﻣُﻬَﺎ َﻭﹺﺇ ﹾﻥ ﻏﹸ ِﻔ َﺮ ﻟِﻲ ِﻟﹶﺄﻛﹸﻮ ﹶﻥ ﻋَﺒْﺪًﺍ َﺷﻜﹸﻮﺭًﺍ ‪َ ، .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒﻲﱡ ‪ :‬ﺍ ﹾﻟﻔﹶﺎ ُﺀ ﻣُﺴَﺒﱠﺐٌ َﻋ ْﻦ َﻣ ْ‬ ‫ﻒ ﹶﺃ ْﺗﺮُﻛﹸﻪُ ‪.‬‬ ‫ﻱ َﺳﺒَﺐٌ ِﻟﹶﺄ ﹾﻥ ﹶﺃﻗﹸﻮ َﻡ َﻭﹶﺃَﺗ َﻬﺠﱠ َﺪ ﺷُﻜﹾﺮًﺍ ﹶﻟﻪُ ﹶﻓ ﹶﻜ ْﻴ َ‬ ‫ﻏﹸ ِﻔ َﺮ ﻟِﻲ ﹶﻓﻠﹶﺎ ﹶﺃﻛﹸﻮ ﹸﻥ ﻋَﺒْﺪًﺍ ﺷَﻜﹸﻮﺭًﺍ ‪َ ،‬ﻳ ْﻌﻨﹺﻲ ﹶﺃﻥﱠ ﹸﻏ ﹾﻔﺮَﺍ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻳﱠﺎ َ‬ ‫ﺤﻤُﻮﺩًﺍ { )‪ (٧٩‬ﺳﻮﺭﺓ‬ ‫ﻚ َﻣﻘﹶﺎﻣًﺎ ﻣﱠ ْ‬ ‫ﻚ َﺭﺑﱡ َ‬ ‫ﻚ ﻋَﺴَﻰ ﺃﹶﻥ َﻳ ْﺒ َﻌﹶﺜ َ‬ ‫‪َ .‬ﻭَﺗﹶﺄﻭﱠ ﹶﻝ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﹶﻗ ْﻮﻟﹸﻪُ ‪َ } :‬ﻭ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹶﻓَﺘ َﻬ ﺠﱠ ْﺪ ﹺﺑ ِﻪ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﻟﱠ َ‬ ‫ﻀ ِﺔ ﻣُ ﹾﻄﹶﻠﻘﹰﺎ؛ َﺑ ﹾﻞ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ُﻋﻘﹸﻮَﺑﺘُﻪُ َﻋﻠﹶﻰ َﺗ ْﺮ ِﻙ‬ ‫ﻀ ﹰﺔ َﺗﻘﹸﻮ ُﻡ ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ َﻣﻘﹶﺎ َﻡ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫ﺿﻴﱠ َﻊ ﹶﻓﺮﹺﻳ َ‬ ‫ﺲ ﺇﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﻧَﺎِﻓﹶﻠ ﹰﺔ َﻭ َ‬ ‫ﺍﻹﺳﺮﺍﺀ ‪َ ،‬ﻭﹶﻟْﻴ َ‬ ‫ﺏ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ ‪.‬‬ ‫ﻀ ِﺔ ﹶﺃ ْﻋ ﹶﻈ َﻢ ِﻣ ْﻦ ﹶﺛﻮَﺍ ﹺ‬ ‫ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫ﻉ )‪ .(١‬ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﻟﹶﻬَﺎ‬ ‫ﺼﻠﱢﻴَﻬَﺎ ﺇﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ﺑﹺﺎﻟﻨﱠﺺﱢ ﻭَﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎ ﹺ‬ ‫ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳُ َ‬ ‫ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ‪ :‬ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﺇﺫﹶﺍ ﻧَﺎ َﻡ َﻋ ْﻦ َ‬ ‫ﺐ ﺍ ﹾﻟﹶﻘﻀَﺎ ُﺀ ‪.‬‬ ‫ﺠ ْ‬ ‫ﺕ ﹶﻟ ْﻢ َﻳ ﹺ‬ ‫َﺑ َﺪ ﹲﻝ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ‬

‫ﻗِﻴ ﹶﻞ ‪ :‬ﻫَﺬﹶﺍ َﺧ ﹶﻄﹲﺄ ‪.‬‬ ‫ﺏ‪.‬‬ ‫ﺕ ﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ‬ ‫ﺴ ِﻘﻄﹶﺎ ِ‬ ‫ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ﻫَﺬﹶﺍ ُﻳﻘﹶﺎ ﹸﻝ ﻓِﻲ َﺟﻤِﻴ ﹺﻊ ُﻣ ْ‬ ‫ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ‪ :‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﻳُ ْﻤ ِﻜﻨُ ُﻪ َﺭ ﹾﻓﻊُ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ِﺔ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟ ْﻢ َﻳ ْﻨ َﻪ َﻋ ْﻦ ﺍ ﹾﻟ ِﻔ ْﻌﻞﹺ‪َ ،‬ﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻌْﺒ َﺪ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍ ﹾﻟ َﻤ ﹾﺄ ُﻣﻮ َﺭ َﻭَﻳﺘْﺮُ َﻙ‬ ‫ﺏ َﻭﹺﺇ ﹾﻥ ﺟَﺎ َﺯ َﻣ َﻊ ﺇ ْﺧﻠﹶﺎِﻟ ِﻪ ﹶﺃ ﹾﻥ َﻳ ْﺮَﺗ ِﻔ َﻊ ﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎﺏﹺ‪ ،‬ﹶﻛﻤَﺎ‬ ‫ﺐ ﻟِﻠﺬﱠﻡﱢ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ‬ ‫ﻚ َﺳَﺒ ٌ‬ ‫ﺤﻈﹸﻮ َﺭ )‪(٢‬؛ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹶﻝ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺏ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺩ ﹺﻭَﻳ ِﺔ ‪.‬‬ ‫ﺤَﺘ ِﻤ َﻲ ِﻣ ْﻦ ﺍﻟﺴﱡﻤُﻮ ﹺﻡ ﺍ ﹾﻟﻘﹶﺎِﺗﹶﻠ ِﺔ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻣ َﻊ َﺗﻨَﺎﻭُِﻟ ِﻪ ﹶﻟﻬَﺎ ﻳُ ْﻤ ِﻜﻦُ َﺭ ﹾﻓﻊُ ﺿَﺮَﺭﹺﻫَﺎ ﺑﹺﺄﹶﺳْﺒَﺎ ﹺ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺏ ﺍ ﹾﻟ َﻬﻠﹶﺎ ِﻙ ﹶﻟ ْﻢ ﻳﺆﻳﺴﻬﻢ‬ ‫ﺴﺪُﻫُ ْﻢ ﹸﺛﻢﱠ ﺇﺫﹶﺍ َﻭﹶﻗﻌُﻮﺍ ﻓِﻲ ﹶﺃ ْﺳﺒَﺎ ﹺ‬ ‫ﺤ ُﻬ ْﻢ َﻭَﻧﻬَﺎ ُﻫ ْﻢ َﻋﻤﱠﺎ ﻳُ ﹾﻔ ِ‬ ‫ﺼِﻠ ُ‬ ‫ﻭَﺍﹶﻟﻠﱠﻪُ ﻋَﻠِﻴﻢٌ ﺣَﻜِﻴﻢٌ ﺭَﺣِﻴﻢٌ ‪ -‬ﹶﺃ َﻣ َﺮﻫُﻢْ ﹺﺑﻤَﺎ ﻳُ ْ‬ ‫ِﻣ ْﻦ َﺭ ْﺣ َﻤِﺘ ِﻪ )‪(٣‬‬ ‫__________‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﺇﹺﺫﹶﺍ َﺭﹶﻗ َﺪ‬ ‫ﺲ ْﺑ ﹺﻦ ﻣَﺎِﻟ ٍ‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪َ ( ١٦٠١‬ﻋ ْﻦ ﹶﺃَﻧ ﹺ‬ ‫ﻼ ﹶﺓ ِﻟ ِﺬ ﹾﻛﺮﹺﻯ «‪.‬‬ ‫ﻼ ِﺓ ﹶﺃ ْﻭ ﹶﻏ ﹶﻔ ﹶﻞ ﻋَﻨْﻬَﺎ ﻓﹶﻠﹾﻴُﺼَﻠﱢﻬَﺎ ﺇﹺﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ‬ ‫ﹶﺃ َﺣﺪُﻛﹸ ْﻢ َﻋ ﹺﻦ ﺍﻟﺼﱠ ﹶ‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٤٨٧‬‬ ‫ﺴﻴَﺎ ِﻥ‬ ‫ﺤﺪِﻳﺚ ﺑﹺﺎﻟﻨﱢ ْ‬ ‫ﺴﻴَﺎﻥ ﹶﺃ ْﻭ ﹺﺑ َﻐْﻴ ﹺﺮ ﻋُﺬﹾﺭ ‪َ ،‬ﻭﹺﺇﻧﱠﻤَﺎ ﹶﻗﻴﱠ َﺪ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﻓِﻴ ِﻪ ‪ُ :‬ﻭﺟُﻮﺏ ﹶﻗﻀَﺎﺀ ﺍ ﹾﻟﹶﻔﺮﹺﻳﻀَﺔ ﺍ ﹾﻟﻔﹶﺎِﺋﺘَﺔ َﺳﻮَﺍﺀ ﺗَﺮَﻛﹶﻬَﺎ ﹺﺑﻌُ ﹾﺬ ﹴﺭ ﹶﻛَﻨ ْﻮ ﹴﻡ َﻭﹺﻧ ْ‬ ‫ﺏ ‪َ ،‬ﻭﻫُ َﻮ ِﻣ ْﻦ ﺑَﺎﺏ ﺍﻟﺘﱠ ْﻨﺒﹺﻴﻪ ﺑﹺﺎ ﹾﻟﹶﺄ ْﺩﻧَﻰ َﻋﻠﹶﻰ‬ ‫ﺐ ﺍ ﹾﻟﹶﻘﻀَﺎﺀ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻌﺬﹸﻭﺭ ﹶﻓ َﻐﻴْﺮﻩ ﹶﺃ ْﻭﻟﹶﻰ ﺑﹺﺎﹾﻟ ُﻮﺟُﻮ ﹺ‬ ‫ﺨﺮُﻭ ﹺﺟ ِﻪ َﻋﻠﹶﻰ َﺳﺒَﺐ ‪ِ ،‬ﻟﹶﺄﻧﱠﻪُ ﺇﹺﺫﹶﺍ َﻭ َﺟ َ‬ ‫ِﻟ ُ‬ ‫ﺤﺒَﺎﺏ ؛ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ﺠُﻮﺯ ﺗَﺄﹾﺧِﲑ‬ ‫ﺤﻤُﻮﻝ َﻋﻠﹶﻰ ﺍﻟِﺎ ْﺳِﺘ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪ ) :‬ﻓﹶﻠﹾﻴُﺼَﻠﱢﻬَﺎ ﺇﹺﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ( ﹶﻓ َﻤ ْ‬ ‫ﺍ ﹾﻟﹶﺄ ْﻋﻠﹶﻰ ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﹶﻗﻮْﻟﻪ َ‬ ‫ﹶﻗﻀَﺎﺀ ﺍ ﹾﻟﻔﹶﺎِﺋﺘَﺔ ﹺﺑﻌُ ﹾﺬ ﹴﺭ َﻋﻠﹶﻰ ﺍﻟﺼﱠ ﺤِﻴﺢ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺳَﺒ َﻖ َﺑﻴَﺎﻧﻪ َﻭ َﺩﻟِﻴﻠﻪ ‪َ .‬ﻭ َﺷﺬﱠ َﺑﻌْﺾ ﹶﺃﻫْﻞ ﺍﻟﻈﱠﺎﻫِﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﻟﹶﺎ َﻳﺠﹺﺐ ﹶﻗﻀَﺎﺀ ﺍ ﹾﻟﻔﹶﺎِﺋﺘَﺔ‬ ‫ﺼﻴَﺘﻬَﺎ ﺑﹺﺎ ﹾﻟﹶﻘﻀَﺎ ِﺀ ‪ ،‬ﻭَﻫَﺬﹶﺍ َﺧﻄﹶﺄ ِﻣ ْﻦ ﻗﹶﺎِﺋﻠﻪ َﻭ َﺟﻬَﺎﻟﹶﺔ ‪ .‬ﻭَﺍﻟﻠﱠﻪُ ﹶﺃ ْﻋﻠﹶﻢ ‪.‬‬ ‫ﺨﺮُﺝ ِﻣ ْﻦ َﻭﺑَﺎﻝ َﻣ ْﻌ ِ‬ ‫ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻋُﺬﹾﺭ ‪َ ،‬ﻭ َﺯ َﻋ َﻢ ﺃﹶﻧﱠﻬَﺎ ﹶﺃ ْﻋﻈﹶﻢ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﻚ‪.‬‬ ‫ﺨﻠﹶﺎﻑ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺖ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺳَﺒ َﻖ َﺑﻴَﺎُﻧ ُﻪ ﻭَﺍﹾﻟ ِ‬ ‫َﻭﻓِﻴ ِﻪ َﺩﻟِﻴﻞ ِﻟ ﹶﻘﻀَﺎ ِﺀ ﺍﻟﺴﱡﻨَﻦ ﺍﻟﺮﱠﺍﺗِﺒَﺔ ﺇﹺﺫﹶﺍ ﻓﹶﺎَﺗ ْ‬ ‫ﺐ ﻗﹶﺎ ﹶﻻ‬ ‫ﺴﻴﱠ ﹺ‬ ‫ﺏ ﹶﺃ ْﺧَﺒ َﺮﻧﹺﻰ ﺃﹶﺑُﻮ َﺳﹶﻠ َﻤ ﹶﺔ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ َﻭ َﺳﻌِﻴ ُﺪ ْﺑ ُﻦ ﺍ ﹾﻟﻤُ َ‬ ‫)‪ - (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪َ ( ٦٢٥٩‬ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ ِﺷﻬَﺎ ﹴ‬ ‫ﺤﺪﱢﺙﹸ ﹶﺃﻧﱠﻪُ َﺳ ِﻤ َﻊ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻳﻘﹸﻮ ﹸﻝ » ﻣَﺎ َﻧ َﻬ ْﻴﺘُﻜﹸ ْﻢ َﻋ ْﻨﻪُ ﻓﹶﺎﺟْﺘَﻨﹺﺒُﻮﻩُ َﻭﻣَﺎ ﹶﺃ َﻣ ْﺮﺗُﻜﹸ ْﻢ ﹺﺑِﻪ‬ ‫ﻛﹶﺎ ﹶﻥ ﺃﹶﺑُﻮ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻳُ َ‬ ‫ﻓﹶﺎﻓﹾﻌَﻠﹸﻮﺍ ِﻣ ْﻨﻪُ ﻣَﺎ ﺍ ْﺳَﺘ ﹶﻄ ْﻌُﺘ ْﻢ‪.«...‬‬ ‫ﺏ َﺟﻤِﻴﻌًﺎ‬ ‫ﺴ ﹺﻬﻢْ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬ ‫)‪ - (٣‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ‬ ‫ﺼﺮُﻭ ﹶﻥ )‪(٥٤‬‬ ‫ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ )‪ (٥٣‬ﻭَﺃﹶﻧﹺﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭﹶﺃﺳِْﻠﻤُﻮﺍ ﹶﻟﻪُ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ َﻳﹾﺄِﺗَﻴﻜﹸﻢُ ﺍﻟﹾﻌَﺬﹶﺍﺏُ ﹸﺛﻢﱠ ﻟﹶﺎ ُﺗ ْﻨ َ‬ ‫{]ﺍﻟﺰﻣﺮ‪[٥٥- ٥٣/‬‬ ‫ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٢٤٠‬ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ٤١٠‬‬ ‫ﺇﻬﻧﺎ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﱵ ﺗﺴﻊ ﻛﻞ ﻣﻌﺼﻴﺔ ‪ .‬ﻛﺎﺋﻨﺔ ﻣﺎ ﻛﺎﻧﺖ ﻭﺇﻬﻧﺎ ﺍﻟﺪﻋﻮﺓ ﻟﻸﻭﺑﺔ ‪ .‬ﺩﻋﻮﺓ ﺍﻟﻌﺼﺎﺓ ﺍﳌﺴﺮﻓﲔ ﺍﻟﺸﺎﺭﺩﻳﻦ‬ ‫ﺍﳌﺒﻌﺪﻳﻦ ﰲ ﺗﻴﻪ ﺍﻟﻀﻼﻝ ‪ .‬ﺩﻋﻮﻬﺗﻢ ﺇﱃ ﺍﻷﻣﻞ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺜﻘﺔ ﺑﻌﻔﻮ ﺍﷲ ‪ .‬ﺇﻥ ﺍﷲ ﺭﺣﻴﻢ ﺑﻌﺒﺎﺩﻩ ‪ .‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺿﻌﻔﻬﻢ‬ ‫ﻭﻋﺠﺰﻫﻢ ‪ .‬ﻭﻳﻌﻠﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﻠﻄﺔ ﻋﻠﻴﻬﻢ ﻣﻦ ﺩﺍﺧﻞ ﻛﻴﺎﻬﻧﻢ ﻭﻣﻦ ﺧﺎﺭﺟﻪ ‪ .‬ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻌﺪ ﳍﻢ ﻛﻞ ﻣﺮﺻﺪ ‪.‬‬ ‫ﻭﻳﺄﺧﺬ ﻋﻠﻴﻬﻢ ﻛﻞ ﻃﺮﻳﻖ ‪ .‬ﻭﳚﻠﺐ ﻋﻠﻴﻬﻢ ﲞﻴﻠﻪ ﻭﺭﺟﻠﻪ ‪ .‬ﻭﺃﻧﻪ ﺟﺎﺩ ﻛﻞ ﺍﳉﺪ ﰲ ﻋﻤﻠﻪ ﺍﳋﺒﻴﺚ ! ﻭﻳﻌﻠﻢ ﺃﻥ ﺑﻨﺎﺀ ﻫﺬﺍ‬ ‫ﺍﳌﺨﻠﻮﻕ ﺍﻹﻧﺴﺎﱐ ﺑﻨﺎﺀ ﻭﺍﻩ ‪ .‬ﻭﺃﻧﻪ ﻣﺴﻜﲔ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺴﻘﻂ ﺇﺫﺍ ﺃﻓﻠﺖ ﻣﻦ ﻳﺪﻩ ﺍﳊﺒﻞ ﺍﻟﺬﻱ ﻳﺮﺑﻄﻪ ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﱵ ﺗﺸﺪﻩ ‪.‬‬ ‫ﻭﺃﻥ ﻣﺎ ﺭﻛﺐ ﰲ ﻛﻴﺎﻧﻪ ﻣﻦ ﻭﻇﺎﺋﻒ ﻭﻣﻦ ﻣﻴﻮﻝ ﻭﻣﻦ ﺷﻬﻮﺍﺕ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﻟﺘﻮﺍﺯﻥ ﻓﻴﺸﻂ ﺑﻪ ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ ؛‬ ‫ﻭﻳﻮﻗﻌﻪ ﰲ ﺍﳌﻌﺼﻴﺔ ﻭﻫﻮ ﺿﻌﻴﻒ ﻋﻦ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻟﺘﻮﺍﺯﻥ ﺍﻟﺴﻠﻴﻢ ‪. .‬‬ ‫ﻳﻌﻠﻢ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻋﻦ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻛﻞ ﻫﺬﺍ ﻓﻴﻤﺪ ﻟﻪ ﰲ ﺍﻟﻌﻮﻥ ؛ ﻭﻳﻮﺳﻊ ﻟﻪ ﰲ ﺍﻟﺮﲪﺔ ؛ ﻭﻻ ﻳﺄﺧﺬﻩ ﲟﻌﺼﻴﺘﻪ ﺣﱴ‬ ‫ﻳﻬﲕﺀ ﻟﻪ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻴﺼﻠﺢ ﺧﻄﺄﻩ ﻭﻳﻘﻴﻢ ﺧﻄﺎﻩ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﻳﻠﺞ ﰲ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﻳﺴﺮﻑ ﰲ ﺍﻟﺬﻧﺐ ‪،‬‬

‫ﻭﳛﺴﺐ ﺃﻧﻪ ﻗﺪ ﻃﺮﺩ ﻭﺍﻧﺘﻬﻰ ﺃﻣﺮﻩ ‪ ،‬ﻭﱂ ﻳﻌﺪ ﻳﻘﺒﻞ ﻭﻻ ﻳﺴﺘﻘﺒﻞ ‪ .‬ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﳊﻈﺔ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ ‪ ،‬ﻳﺴﻤﻊ ﻧﺪﺍﺀ‬ ‫ﺍﻟﺮﲪﺔ ﺍﻟﻨﺪﻱ ﺍﻟﻠﻄﻴﻒ‪:‬‬ ‫ﻗﻞ ﻳﺎ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺍﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻻ ﺗﻘﻨﻄﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪ .‬ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﹰﺎ ‪ .‬ﺇﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ‬ ‫‪..‬‬ ‫ﻭﻟﻴﺲ ﺑﻴﻨﻪ ‪ -‬ﻭﻗﺪ ﺃﺳﺮﻑ ﰲ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﰿ ﰲ ﺍﻟﺬﻧﺐ ‪ ،‬ﻭﺃﺑﻖ ﻋﻦ ﺍﳊﻤﻰ ‪ ،‬ﻭﺷﺮﺩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ‪ -‬ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ‬ ‫ﺍﻟﺮﲪﺔ ﺍﻟﻨﺪﻳﺔ ﺍﻟﺮﺧﻴﺔ ‪ ،‬ﻭﻇﻼﳍﺎ ﺍﻟﺴﻤﺤﺔ ﺍﶈﻴﻴﺔ ‪ .‬ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﻫﺬﺍ ﻛﻠﻪ ﺇﻻ ﺍﻟﺘﻮﺑﺔ ‪ .‬ﺍﻟﺘﻮﺑﺔ ﻭﺣﺪﻫﺎ ‪ .‬ﺍﻷﻭﺑﺔ ﺇﱃ ﺍﻟﺒﺎﺏ‬ ‫ﺍﳌﻔﺘﻮﺡ ﺍﻟﺬﻱ ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻮﺍﺏ ﳝﻨﻊ ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﻣﻦ ﻳﻠﺞ ﻓﻴﻪ ﺇﱃ ﺍﺳﺘﺌﺬﺍﻥ‪:‬‬ ‫)ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ ﺭﺑﻜﻢ ﻭﺃﺳﻠﻤﻮﺍ ﻟﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﰒ ﻻ ﺗﻨﺼﺮﻭﻥ ‪ .‬ﻭﺍﺗﺒﻌﻮﺍ ﺃﺣﺴﻦ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻜﻢ ﻣﻦ ﺭﺑﻜﻢ‬ ‫ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﺑﻐﺘﺔ ﻭﺃﻧﺘﻢ ﻻ ﺗﺸﻌﺮﻭﻥ( ‪. .‬‬ ‫ﺍﻹﻧﺎﺑﺔ ‪ .‬ﻭﺍﻹﺳﻼﻡ ‪ .‬ﻭﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺃﻓﻴﺎﺀ ﺍﻟﻄﺎﻋﺔ ﻭﻇﻼﻝ ﺍﻻﺳﺘﺴﻼﻡ ‪ . .‬ﻫﺬﺍ ﻫﻮ ﻛﻞ ﺷﻲﺀ ‪ .‬ﺑﻼ ﻃﻘﻮﺱ ﻭﻻ ﻣﺮﺍﺳﻢ ﻭﻻ‬ ‫ﺣﻮﺍﺟﺰ ﻭﻻ ﻭﺳﻄﺎﺀ ﻭﻻ ﺷﻔﻌﺎﺀ !‬ ‫ﺇﻧﻪ ﺣﺴﺎﺏ ﻣﺒﺎﺷﺮ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺮﺏ ‪ .‬ﻭﺻﻠﺔ ﻣﺒﺎﺷﺮﺓ ﺑﲔ ﺍﳌﺨﻠﻮﻕ ﻭﺍﳋﺎﻟﻖ ‪ .‬ﻣﻦ ﺃﺭﺍﺩ ﺍﻷﻭﺑﺔ ﻣﻦ ﺍﻟﺸﺎﺭﺩﻳﻦ ﻓﻠﻴﺆﺏ ‪.‬‬ ‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻹﻧﺎﺑﺔ ﻣﻦ ﺍﻟﻀﺎﻟﲔ ‪ ،‬ﻓﻠﻴﻨﺐ ‪ .‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻻﺳﺘﺴﻼﻡ ﻣﻦ ﺍﻟﻌﺼﺎﺓ ﻓﻠﻴﺴﺘﺴﻠﻢ ‪ .‬ﻭﻟﻴﺄﺕ ‪ . .‬ﻟﻴﺄﺕ ﻭﻟﻴﺪﺧﻞ‬ ‫ﻓﺎﻟﺒﺎﺏ ﻣﻔﺘﻮﺡ ‪ .‬ﻭﺍﻟﻔﻲﺀ ﻭﺍﻟﻈﻞ ﻭﺍﻟﻨﺪﻯ ﻭﺍﻟﺮﺧﺎﺀ‪:‬ﻛﻠﻪ ﻭﺭﺍﺀ ﺍﻟﺒﺎﺏ ﻻ ﺣﺎﺟﺐ ﺩﻭﻧﻪ ﻭﻻ ﺣﺴﻴﺐ !‬ ‫ﻭﻫﻴﺎ ‪ .‬ﻫﻴﺎ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ ‪ .‬ﻫﻴﺎ )ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﰒ ﻻ ﺗﻨﺼﺮﻭﻥ( ‪ . .‬ﻓﻤﺎ ﻫﻨﺎﻟﻚ ﻣﻦ ﻧﺼﲑ ‪ .‬ﻫﻴﺎ‬ ‫ﻓﺎﻟﻮﻗﺖ ﻏﲑ ﻣﻀﻤﻮﻥ ‪ .‬ﻭﻗﺪ ﻳﻔﺼﻞ ﰲ ﺍﻷﻣﺮ ﻭﺗﻐﻠﻖ ﺍﻷﺑﻮﺍﺏ ﰲ ﺃﻳﺔ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ‪ .‬ﻫﻴﺎ ‪.‬‬ ‫ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٨٤٨‬‬ ‫ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ﻭﺇﻥ ﺷﺌﺖ ﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ؛ ﻷﻥ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﺍﻟﻨﺪﺍﺀ ﻣﻮﺿﻊ ﺣﺬﻑ ‪ .‬ﺍﻟﻨﺤﺎﺱ ‪ :‬ﻭﻣﻦ ﺃﺟﻞﹼ ﻣﺎ ﺭﻭﻱ ﻓﻴﻪ ﻣﺎ ﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﻋﻤﺮ‬ ‫ﺕ ﺃﻧﺎ ﻭﻫﺸﺎﻡ ﺑﻦ ﺍﻟﻌﺎﺻﻲ ﺑﻦ ﻭﺍﺋﻞ ﺍﻟﺴﱠﻬْﻤﻲ ‪ ،‬ﻭ َﻋﻴﱠﺎﺵ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋُﺘْﺒﺔ ‪،‬‬ ‫ﻗﺎﻝ ‪ :‬ﳌﺎ ﺍﺟﺘﻤﻌﻨﺎ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ‪ ،‬ﺍﺗّﻌﺪ ُ‬ ‫ﻓﻘﻠﻨﺎ ‪ :‬ﺍﳌﻮﻋﺪ ﺃﺿﺎﺓ ﺑﲏ ﻏﻔﺎﺭ ‪ ،‬ﻭﻗﻠﻨﺎ ‪ :‬ﻣﻦ ﺗﺄﺧﺮ ﻣﻨﺎ ﻓﻘﺪ ُﺣﺒﹺﺲ ﻓﻠﻴﻤﺾ ﺻﺎﺣﺒﻪ ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﺃﻧﺎ ﻭﻋﻴﺎﺵ ﺑﻦ ﻋﺘﺒﺔ‬ ‫ﻭﺣُﺒﺲ ﻋﻨﺎ ﻫﺸﺎﻡ ‪ ،‬ﻭﺇﺫﺍ ﺑﻪ ﻗﺪ ﻓﹸﱳ ﻓﺎﻓﺘﱳ ‪ ،‬ﻓﻜﻨﺎ ﻧﻘﻮﻝ ﺑﺎﳌﺪﻳﻨﺔ ‪ :‬ﻫﺆﻻﺀ ﻗﺪ ﻋﺮﻓﻮﺍ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺁﻣﻨﻮﺍ ﺑﺮﺳﻮﻟﻪ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﰒ ﺍﻓﺘﺘﻨﻮﺍ ﻟﺒﻼ ٍﺀ ﳊﻘﻬﻢ ﻻ ﻧﺮﻯ ﳍﻢ ﺗﻮﺑﺔ ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻫﻢ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰ‬ ‫ﺲ ﻓِﻲ‬ ‫ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹶﺃﹶﻟْﻴ َ‬ ‫ﻭﺟﻞ ﰲ ﻛﺘﺎﺑﻪ ‪ } :‬ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫َﺟ َﻬﻨﱠ َﻢ َﻣ ﹾﺜﻮًﻯ ﻟﱢ ﹾﻠ ُﻤَﺘ ﹶﻜﺒﱢﺮﹺﻳ َﻦ { ] ﺍﻟﺰﻣﺮ ‪ [ ٦٠ :‬ﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﻓﻜﺘﺒﺘﻬﺎ ﺑﻴﺪﻱ ﰒ ﺑﻌﺜﺘﻬﺎ ﺇﱃ ﻫﺸﺎﻡ ‪ .‬ﻗﺎﻝ ﻫﺸﺎﻡ ‪ :‬ﻓﻠﻤﺎ ﻗﺪﻣﺖ‬ ‫ﻋﻠﻲّ ﺧﺮﺟﺖ ﻬﺑﺎ ﺇﱃ ﺫﻱ ﹸﻃﻮًﻯ ﻓﻘﻠﺖ ‪ :‬ﺍﻟﻠﻬﻢ ﻓﻬﻤﻨﻴﻬﺎ ﻓﻌﺮﻓﺖ ﺃﻬﻧﺎ ﻧﺰﻟﺖ ﻓﻴﻨﺎ ‪ ،‬ﻓﺮﺟﻌﺖ ﻓﺠﻠﺴﺖ ﻋﻠﻰ ﺑﻌﲑﻱ ﻓﻠﺤﻘﺖ‬ ‫ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ .‬ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻗﻮﻡ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻗﹶﺘﻠﻮﺍ ﻓﺄﻛﺜﺮﻭﺍ ‪،‬‬ ‫ﻭﺯﻧﻮﺍ ﻓﺄﻛﺜﺮﻭﺍ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻟﻠﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﺑﻌﺜﻮﺍ ﺇﻟﻴﻪ ‪ :‬ﺇﻥ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﳊﺴﻦ ﺃ َﻭ ﲣﱪﻧﺎ ﺃﻥ ﻟﻨﺎ ﺗﻮﺑﺔ؟ ﻓﺄﻧﺰﻝ‬ ‫ﺴ ﹺﻬ ْﻢ { ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﲟﻌﻨﺎﻩ ‪ .‬ﻭﻗﺪ ﻣﻀﻰ ﰲ ﺁﺧﺮ‬ ‫ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ } :‬ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫»ﺍﻟﻔﺮﻗﺎﻥ« ‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ ﻧﺰﻟﺖ ﰲ ﺃﻫﻞ ﻣﻜﺔ ﻗﺎﻟﻮﺍ ‪ :‬ﻳﺰﻋﻢ ﳏﻤﺪ ﺃﻥ ﻣﻦ ﻋﺒﺪ ﺍﻷﻭﺛﺎﻥ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ‬ ‫ﺍﷲ ﱂ ﻳﻐﻔﺮ ﻟﻪ ‪ ،‬ﻭﻛﻴﻒ ﻬﻧﺎﺟﺮ ﻭﻧُﺴْﻠﻢ ﻭﻗﺪ ﻋﺒﺪﻧﺎ ﻣﻊ ﺍﷲ ﺇﳍﹰﺎ ﺁﺧﺮ ﻭﻗﺘﻠﻨﺎ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ! ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ ‪.‬‬ ‫ﻭﻗﻴﻞ ‪ :‬ﺇﻬﻧﺎ ﻧﺰﻟﺖ ﰲ ﻗﻮﻡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﺧﺎﻓﻮﺍ ﺃﻻﹼ ﻳﺘﻘﺒﻞ ﻣﻨﻬﻢ ﻟﺬﻧﻮﺏ ﺳﺒﻘﺖ ﳍﻢ ﰲ‬ ‫ﺸﻲّ ﻗﺎﺗﻞ ﲪﺰﺓ؛ ﻷﻧﻪ ﻇﻦ ﺃﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺇﺳﻼﻣﻪ ‪ :‬ﻭﺭﻭﻯ ﺍﺑﻦ‬ ‫ﺍﳉﺎﻫﻠﻴﺔ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ ﻭﻋﻄﺎﺀ ‪ :‬ﻧﺰﻟﺖ ﰲ ﻭﺣ ِ‬

‫ﺟﺮﻳﺞ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ‪ " :‬ﺃﺗَﻰ َﻭﺣْﺸﻲّ ﺇﱃ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ؛ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﺗﻴﺘﻚ ﻣﺴﺘﺠﲑﹰﺍ‬ ‫ﻓﺄﺟﺮﱐ ﺣﱴ ﺃﲰﻊ ﻛﻼﻡ ﺍﷲ ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪» :‬ﻗﺪ ﻛﻨﺖ ﺃﺣﺐّ ﺃﻥ ﺃﺭﺍﻙ ﻋﻠﻰ ﻏﲑ ﺟﻮﺍﺭ ﻓﺄﻣﺎ‬ ‫ﺇﺫ ﺃﺗﻴﺘﲏ ﻣﺴﺘﺠﲑﹰﺍ ﻓﺄﻧﺖ ﰲ ﺟﻮﺍﺭﻱ ﺣﱴ ﺗﺴﻤﻊ ﻛﻼﻡ ﺍﷲ« ﻗﺎﻝ ‪ :‬ﻓﺈﱐ ﺃﺷﺮﻛﺖ ﺑﺎﷲ ﻭﻗﺘﻠﺖ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ‬ ‫ﻭﺯﻧﻴﺖ ‪ ،‬ﻫﻞ ﻳﻘﺒﻞ ﺍﷲ ﻣﲏ ﺗﻮﺑﺔ؟ ﻓﺼﻤﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﻧﺰﻟﺖ ‪ } :‬ﻭﺍﻟﺬﻳﻦ ﹶﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﷲ‬ ‫ﺇﳍﺎ ﺁ َﺧ َﺮ َﻭ ﹶﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ َﺣﺮﱠ َﻡ ﺍﷲ ﹺﺇﻻﱠ ﺑﺎﳊﻖ َﻭ ﹶﻻ َﻳ ْﺰﻧُﻮ ﹶﻥ { ] ﺍﻟﻔﺮﻗﺎﻥ ‪ [ ٦٨ :‬ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ ﻓﺘﻼﻫﺎ ﻋﻠﻴﻪ؛ ﻓﻘﺎﻝ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ‬ ‫ﺃﺭﻯ ﺷﺮﻃﹰﺎ ﻓﻠﻌﻠﻲ ﻻ ﺃﻋﻤﻞ ﺻﺎﳊﹰﺎ ‪ ،‬ﺃﻧﺎ ﰲ ﺟﻮﺍﺭﻙ ﺣﱴ ﺃﲰﻊ ﻛﻼﻡ ﺍﷲ ‪ .‬ﻓﻨﺰﻟﺖ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ٤٨ :‬ﻓﺪﻋﺎ ﺑﻪ ﻓﺘﻼ ﻋﻠﻴﻪ؛ ﻗﺎﻝ ‪ :‬ﻓﻠﻌﻠﻲ ﳑﻦ ﻻ ﻳﺸﺎﺀ ﺃﻧﺎ ﰲ ﺟﻮﺍﺭﻙ ﺣﱴ‬ ‫َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍ ﷲ { ﻓﻘﺎﻝ ‪ :‬ﻧﻌﻢ ﺍﻵﻥ ﻻ ﺃﺭﻯ‬ ‫ﺃﲰﻊ ﻛﻼﻡ ﺍﷲ ‪ .‬ﻓﻨﺰﻟﺖ ‪ } :‬ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﺷﺮﻃﹰﺎ ‪ .‬ﻓﺄﺳﻠﻢ "‬ ‫ﻭﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺛﺎﺑﺖ ﻋﻦ َﺷﻬْﺮ ﺑﻦ َﺣ ْﻮﺷَﺐ ﻋﻦ ﺃﲰﺎﺀ ‪ :‬ﺃﻬﻧﺎ ﲰﻌﺖ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﺮﺃ ‪ } :‬ﹸﻗ ﹾﻞ‬ ‫ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﻧﻮﺏ َﺟﻤِﻴﻌﹰﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ { ‪.‬‬ ‫ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﺏ َﺟﻤِﻴﻌﹰﺎ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ { ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ ‪ :‬ﻭﻫﺎﺗﺎﻥ ﺍﻟﻘﺮﺍﺀﺗﺎﻥ‬ ‫ﻭﰲ ﻣﺼﺤﻒ ﺍﺑﻦ ﻣﺴﻌﻮﺩ } ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ‪ ،‬ﺃﻱ ﻳﻐﻔﺮ ﺍﷲ ﳌﻦ ﻳﺸﺎﺀ ‪ .‬ﻭﻗﺪ ﻋﺮﻑ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺎﺋﺐ ﺃﻭ ﻣﻦ ﻋﻤﻞ‬ ‫ﺻﻐﲑﺓ ﻭﱂ ﺗﻜﻦ ﻟﻪ ﻛﺒﲑﺓ ‪ ،‬ﻭﺩﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﻳﺮﻳﺪ ﺍﻟﺘﺎﺋﺐ ﻣﺎ ﺑﻌﺪﻩ } َﻭﺃﹶﻧﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ { ﻓﺎﻟﺘﺎﺋﺐ ﻣﻐﻔﻮﺭ ﻟﻪ ﺫﻧﻮﺑﻪ ﲨﻴﻌﹰﺎ ‪،‬‬ ‫ﺏ { ] ﻃﻪ ‪ [ ٨٢ :‬ﻓﻬﺬﺍ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ ‪ .‬ﻭﻗﺎﻝ ﻋﻠﻲّ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ :‬ﻣﺎ ﰲ‬ ‫ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ } َﻭﹺﺇﻧﱢﻲ ﹶﻟ َﻐﻔﱠﺎﺭٌ ﻟﱢﻤَﻦ ﺗَﺎ َ‬ ‫ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ﻭﻗﺪ ﻣﻀﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺃﻭﺳﻊ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ } ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﰲ »ﺳﺒﺤﺎﻥ« ‪ .‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ‪ :‬ﻭﻫﺬﻩ ﺃﺭﺟﻰ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﺮﺩّ ﻋﻠﻴﻬﻢ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻗﺎﻝ ﺃﺭﺟﻰ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺱ ﻋﻠﻰ ﻇﹸ ﹾﻠ ِﻤ ﹺﻬ ْﻢ { ] ﺍﻟﺮﻋﺪ ‪ [ ٦ :‬ﻭﻗﺪ ﻣﻀﻰ ﰲ »ﺍﻟﺮﻋﺪ« ‪ .‬ﻭﻗﺮﻯﺀ » َﻭ ﹶﻻ‬ ‫ﻚ ﻟﹶﺬﹸﻭ َﻣ ْﻐ ِﻔ َﺮ ٍﺓ ﻟﱢﻠﻨﱠﺎ ﹺ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭﹺﺇﻥﱠ َﺭﺑﱠ َ‬ ‫َﺗ ﹾﻘﹺﻨﻄﹸﻮﺍ« ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﻭﻓﺘﺤﻬﺎ ‪ .‬ﻭﻗﺪ ﻣﻀﻰ ﰲ »ﺍﳊﺠﺮ« ﺑﻴﺎﻧﻪ ‪.‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ َﺭﺑﱢ ﹸﻜ ْﻢ { ﺃﻱ ﺍﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ ﺑﺎﻟﻄﺎﻋﺔ ‪ .‬ﳌﺎ ﺑﲔ ﺃﻥ ﻣﻦ ﺗﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﻳﻐﻔﺮ ﻟﻪ ﺃﻣﺮ ﺑﺎﻟﺘﻮﺑﺔ‬ ‫ﻭﺍﻟﺮﺟﻮ ﻉ ﺇﻟﻴﻪ ‪ ،‬ﻭﺍﻹﻧﺎﺑﺔ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ﺑﺎﻹﺧﻼﺹ ‪َ } .‬ﻭﹶﺃ ْﺳِﻠﻤُﻮ ﹾﺍ ﹶﻟﻪُ { ﺃﻱ ﺍﺧﻀﻌﻮﺍ ﻟﻪ ﻭﺃﻃﻴﻌﻮﺍ } ﻣِﻦ ﹶﻗ ْﺒ ﹺﻞ ﺃﹶﻥ َﻳﹾﺄِﺗَﻴﻜﹸﻢُ‬ ‫ﺼﺮُﻭ ﹶﻥ { ﺃﻱ ﻻ ﲤﻨﻌﻮﻥ ﻣﻦ ﻋﺬﺍﺑﻪ ‪ .‬ﻭﺭﻭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬ ‫ﺍﻟﻌﺬﺍﺏ { ﰲ ﺍﻟﺪﻧﻴﺎ } ﹸﺛﻢﱠ ﹶﻻ ﺗُﻨ َ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻥ ﻳﻄﻴﻞ ﺍﷲ ﻋﻤﺮ ﺍﳌﺮﺀ ﰲ ﺍﻟﻄﺎﻋﺔ ﻭﻳﺮﺯﻗﻪ ﺍﻹﻧﺎﺑﺔ ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺍﻟﺸﻘﺎﻭﺓ ﺃﻥ ﻳﻌﻤﻞ ﺍﳌﺮﺀ‬ ‫ﻭﻳﻌﺠﺐ ﺑﻌﻤﻠﻪ "‬ ‫ﺱ ِﻣ ْﻦ‬ ‫َﺑ ﹾﻞ َﺟَﻌ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﹶﺃ ْﺳﺒَﺎﺑًﺎ َﻳَﺘ َﻮ ﺻﱠﻠﹸﻮ ﹶﻥ ﺑﹺﻬَﺎ ﺇﻟﹶﻰ َﺭ ﹾﻓ ﹺﻊ ﺍﻟﻀﱠ َﺮ ﹺﺭ َﻋ ْﻨ ُﻬ ْﻢ ‪،‬ﻭَﻟِﻬَﺬﹶﺍ ﻗِﻴ ﹶﻞ ‪ :‬ﺇﻥﱠ ﺍ ﹾﻟ ﹶﻔﻘِﻴ َﻪ ﹸﻛ ﱡﻞ ﺍ ﹾﻟ ﹶﻔﻘِﻴ ِﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳُ َﺆﻳﱢﺲُ ﺍﻟﻨﱠﺎ َ‬ ‫ﺠﺮﱢﺋﹸﻬُ ْﻢ َﻋﻠﹶﻰ َﻣﻌَﺎﺻِﻲ ﺍﻟﻠﱠ ِﻪ )‪(١‬‬ ‫َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ َﻭﻟﹶﺎ ﻳُ َ‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(١٥١‬‬ ‫َﻭﹶﺃﻣﱠﺎ ﻣَﺎ ﻳُ ﹾﺬ ﹶﻛﺮُ َﻋ ْﻦ " ﹸﻏﻠﹶﺎ ِﺓ ﺍﻟﹾﻤُﺮْ ﹺﺟﹶﺌ ِﺔ " ﹶﺃﻧﱠ ُﻬ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﹶﻟ ْﻦ َﻳ ْﺪﺧُ ﹶﻞ ﺍﻟﻨﱠﺎ َﺭ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺘﱠ ْﻮﺣِﻴ ِﺪ ﹶﺃ َﺣ ٌﺪ ﹶﻓﻠﹶﺎ َﻧ ْﻌ ﹺﺮﻑُ ﻗﹶﺎِﺋﻠﹰﺎ ﻣَﺸْﻬُﻮﺭًﺍ ِﻣ ْﻦ‬ ‫ﺨ ْﻤ ﹺﺮ‬ ‫ﺏ ﺍ ﹾﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻗﺪّ َﺷ ﹺﻬ َﺪ ِﻟﺸَﺎ ﹺﺭ ﹺ‬ ‫ﲔ ﺇﻟﹶﻰ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻳُ ﹾﺬ ﹶﻛﺮُ َﻋ ْﻨﻪُ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ ‪ .‬ﻭ " ﹶﺃْﻳﻀًﺎ " ﹶﻓﹺﺈﻥﱠ ﺍﻟﻨﱠﹺﺒﻲﱠ َ‬ ‫ﺍ ﹾﻟ َﻤ ْﻨﺴُﻮﹺﺑ َ‬ ‫ﺤﺐﱡ ﺍﻟﻠﱠ َﻪ َﻭ َﺭﺳُﻮﹶﻟﻪُ َﻭَﻧﻬَﻰ َﻋ ْﻦ ﹶﻟ ْﻌَﻨِﺘ ِﻪ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ َﻣ ْﻦ ﹶﺃ َﺣﺐﱠ ﺍﻟﻠﱠ َﻪ َﻭ َﺭﺳُﻮﹶﻟﻪُ ﹶﺃ َﺣﺒﱠﻪُ ﺍﻟﻠﱠ ُﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ﹺﺑ ﹶﻘ ْﺪ ﹺﺭ‬ ‫ﺕ ﹺﺑﹶﺄﻧﱠﻪُ ُﻳ ِ‬ ‫ﺠﻠﹸﻮ ِﺩ َﻣﺮﱠﺍ ٍ‬ ‫ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺴ ﹶﻄ ﺢُ ْﺑ ُﻦ ﹸﺃﺛﹶﺎﹶﺛ ﹶﺔ َﻭﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ َﺑ ْﺪ ﹴﺭ َﻭﹶﻗ ْﺪ ﹶﺃْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ﻓِﻴ ِﻪ‬ ‫ﲔ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ﹺﻬ ْﻢ ِﻣ ْ‬ ‫ﺸ ﹶﺔ ﹸﺃﻡﱠ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﻚ ‪َ .‬ﻭﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻗ ﹶﺬﻓﹸﻮﺍ ﻋَﺎِﺋ َ‬ ‫ﹶﺫِﻟ َ‬ ‫ﲔ‬ ‫ﻀ ﹺﻞ ِﻣ ْﻨ ﹸﻜ ْﻢ ﻭَﺍﻟﺴﱠ َﻌ ِﺔ ﹶﺃ ﹾﻥ ُﻳ ْﺆﺗُﻮﺍ ﺃﹸﻭﻟِﻲ ﺍ ﹾﻟ ﹸﻘ ْﺮﺑَﻰ ﻭَﺍ ﹾﻟ َﻤﺴَﺎ ِﻛ َ‬ ‫ﺼﹶﻠﻪُ ‪َ } :‬ﻭﻟﹶﺎ َﻳﹾﺄَﺗ ﹺﻞ ﺃﹸﻭﻟﹸﻮ ﺍ ﹾﻟ ﹶﻔ ْ‬ ‫ﻒ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳ ِ‬ ‫ﹶﻟﻤﱠﺎ َﺣﹶﻠ َ‬

‫ﺴ ﹶﻄ ﺤًﺎ َﻭﹶﺃ ْﻣﺜﹶﺎﹶﻟﻪُ ﺗَﺎﺑُﻮﺍ‬ ‫ﺤﺒﱡﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ْﻐ ِﻔ َﺮ ﺍﻟﻠﱠ ُﻪ ﹶﻟ ﹸﻜ ْﻢ { ‪َ .‬ﻭﹺﺇ ﹾﻥ ﻗِﻴ ﹶﻞ ‪ :‬ﺇﻥﱠ ِﻣ ْ‬ ‫ﻭَﺍﻟﹾﻤُﻬَﺎﺟﹺﺮﹺﻳﻦَ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ َﻭ ﹾﻟَﻴ ْﻌﻔﹸﻮﺍ َﻭﻟﹾَﻴﺼْﹶﻔ ﺤُﻮﺍ ﹶﺃﻟﹶﺎ ُﺗ ِ‬ ‫ﺐ‬ ‫ﻚ } ﺣَﺎ ِﻃﺐُ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﺑﻠﺘﻌﺔ ﻛﹶﺎَﺗ َ‬ ‫ﺢ ﻭَﺍﹾﻟﹺﺈ ْﺣﺴَﺎ ِﻥ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ‪َ .‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻁ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﺑﹺﺎ ﹾﻟ َﻌ ﹾﻔ ﹺﻮ َﻋ ْﻨ ُﻬ ْﻢ ﻭَﺍﻟﺼﱠ ﹾﻔ ﹺ‬ ‫ﺸ ُﺮ ﹾ‬ ‫ﹶﻟ ِﻜﻦﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﻧﱠ ُﻪ ﹶﻗ ْﺪ َﺷ ﹺﻬ َﺪ ﺑَﺪْﺭًﺍ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃﺭَﺍ َﺩ ﻋُ َﻤﺮُ ﹶﻗ ْﺘﹶﻠﻪُ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﲔ ﹺﺑﹶﺄ ْﺧﺒَﺎ ﹺﺭ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫ﺻﻠﱠﻰ‬ ‫ﺖ َﻋ ْﻨﻪُ َ‬ ‫ﻚ ﹶﺛَﺒ َ‬ ‫َﻭﻣَﺎ ُﻳ ْﺪﺭﹺﻳﻚ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻗ ْﺪ ﺍﻃﱠﹶﻠ َﻊ َﻋﻠﹶﻰ ﹶﺃﻫْﻞ َﺑ ْﺪ ﹴﺭ ﹶﻓ ﹶﻘﺎ ﹶﻝ ‪ :‬ﺍﻋْﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ ؟ { ‪َ .‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺹ َﺗ ﹾﻘَﺘﻀِﻲ ‪ :‬ﹶﺃﻥﱠ‬ ‫ﺠ َﺮ ِﺓ { َﻭ َﻫ ِﺬ ِﻩ ﺍﻟﻨﱡﺼُﻮ ُ‬ ‫ﺖ ﺍﻟﺸﱠ َ‬ ‫ﺤ َ‬ ‫ﺢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﻟﹶﺎ َﻳ ْﺪﺧُﻞﹸ ﺍﻟﻨﱠﺎ َﺭ ﹶﺃ َﺣ ٌﺪ ﺑَﺎَﻳ َﻊ َﺗ ْ‬ ‫ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳﺚﹸ َﻳ ﹾﻘَﺘﻀِﻲ‬ ‫ﻚ ﺑﹺﻬَﺬﹶﺍ ؛ ﻭَﺍﹾﻟ َ‬ ‫ﺹ ِﻟﺄﹸﻭﹶﻟِﺌ َ‬ ‫ﻚ َﺗ ْﻮَﺑ ﹰﺔ ؛ ﻭَﺇﹺﻟﱠﺎ ﹶﻓﻠﹶﺎ ﺍ ْﺧِﺘﺼَﺎ َ‬ ‫ﻁ َﻣ َﻊ ﹶﺫِﻟ َ‬ ‫ﺸَﺘ ﹺﺮ ﹾ‬ ‫ﺕ َﻭﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﻚ ﺍﹾﻟ َ‬ ‫ﺕ َﻣ ْﻐﻔﹸﻮ َﺭ ﹲﺓ ﹺﺑِﺘ ﹾﻠ َ‬ ‫ﺍﻟﺴﱠﻴﱢﹶﺌﺎ ِ‬ ‫ﺼ ِﻪ‬ ‫ﻚ ِﻣ ْﻦ َﺧﺼَﺎِﺋ ِ‬ ‫ﺻﻐَﺎِﺋﺮُ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹶﺫِﻟ َ‬ ‫ﻚ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹶﻟ ُﻪ ﺇﻟﱠﺎ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ‪ .‬ﻭَﺇﹺﺫﹶﺍ ﻗِﻴ ﹶﻞ ‪ :‬ﺇﻥﱠ ﻫَﺬﹶﺍ ِﻟﹶﺄﻥﱠ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻦ ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺏ ﻭَﺍﻟﺴﱡﻨﱠ ِﺔ ‪َ :‬ﻋﻠﹶﻰ‬ ‫ﺹ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﺖ ُﻧﺼُﻮ ُ‬ ‫ﲑ ِﺓ ِﻣ ْﻦ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺍ ﹾﻟ َﻤ ْﻐﻔﹸﻮ ﹺﺭ ﹶﻟ ُﻬ ْﻢ ﻭ " ﹶﺃ ْﻳﻀًﺎ " ﹶﻗ ْﺪ َﺩﻟﱠ ْ‬ ‫ﺠﻮﹺﻳ َﺰ ﺍ ﹾﻟ ﹶﻜﹺﺒ َ‬ ‫ﹶﺃْﻳﻀًﺎ ‪َ .‬ﻭﹶﺃﻥﱠ ﻫَﺬﹶﺍ َﻳﺴَْﺘﻠﹾ ﹺﺰﻡُ َﺗ ْ‬ ‫ﲔ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ‬ ‫ﺏ ‪ " .‬ﹶﺃ َﺣ ُﺪﻫَﺎ " ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﻭَﻫَﺬﹶﺍ ُﻣﺘﱠﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ْﻴ َﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺸ َﺮ ِﺓ ﹶﺃ ْﺳﺒَﺎ ﹴ‬ ‫ﺤ ﹺﻮ َﻋ َ‬ ‫ﺏ َﺗﺰُﻭ ﹸﻝ َﻋ ْﻦ ﺍ ﹾﻟ َﻌ ْﺒ ِﺪ ﹺﺑَﻨ ْ‬ ‫ﹶﺃﻥﱠ ُﻋﻘﹸﻮَﺑ ﹶﺔ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺏ َﺟﻤِﻴﻌًﺎ ﺇﻧﱠ ُﻪ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ‬ ‫ﺴ ﹺﻬﻢْ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬ ‫‪ } :‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ‬ ‫ﺏ ﺍﻟﺮﱠﺣِﻴ ُﻢ‬ ‫ﺕ َﻭﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ ﺍﻟﺘﱠﻮﱠﺍ ُ‬ ‫ﺍﻟﺮﱠﺣِﻴ ُﻢ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳﹾﺄﺧُﺬﹸ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ‬ ‫ﻚ " ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎﻧﹺﻲ "‬ ‫{ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ْﻌﻔﹸﻮ َﻋ ﹺﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ { َﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ َ‬ ‫ﻱ َﺭﺏﱢ‬ ‫ﺐ ﻋَﺒْﺪٌ ﹶﺫ ْﻧﺒًﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﺇﺫﹶﺍ ﹶﺃ ﹾﺫَﻧ َ‬ ‫ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟﺼﱠﺤِﻴ َ‬ ‫ﺐ ﺫﹶﻧْﺒًﺎ ﺁ َﺧ َﺮ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺐ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ِﻟ َﻌْﺒﺪِﻱ ﹸﺛﻢﱠ ﹶﺃ ﹾﺫَﻧ َ‬ ‫ﹶﺃ ﹾﺫَﻧﺒْﺖ ﹶﺫ ْﻧﺒًﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ ‪َ :‬ﻋِﻠ َﻢ َﻋ ْﺒﺪِﻱ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑ‪‬ﺎ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱠ ْﻧ َ‬ ‫ﺐ َﻭَﻳﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ِﻟ َﻌ ْﺒﺪِﻱ‬ ‫ﻱ َﺭﺏﱢ ﹶﺃ ﹾﺫَﻧﺒْﺖ ﺫﹶﻧْﺒًﺎ ﺁ َﺧ َﺮ ‪ .‬ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ُﻩ ﻟِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺑﱡﻪُ ‪َ :‬ﻋِﻠ َﻢ َﻋ ْﺒﺪِﻱ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑ‪‬ﺎ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﱠْﻧ َ‬ ‫ﹶﺃ ْ‬ ‫ﺐ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ‬ ‫ﺴِﻠ ﹴﻢ َﻋ ْﻨﻪُ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﹶﻟ ْﻮ ﹶﻟ ْﻢ ﺗُ ﹾﺬﹺﻧﺒُﻮﺍ ﹶﻟ ﹶﺬ َﻫ َ‬ ‫ﺢ ﻣُ ْ‬ ‫ﺻ ﺤِﻴ ﹺ‬ ‫ﻚ ‪ :‬ﻓِﻲ ﺍﻟﺜﱠﺎِﻟﹶﺜ ِﺔ ﹶﺃ ْﻭ ﺍﻟﺮﱠﺍﹺﺑ َﻌ ِﺔ { َﻭﻓِﻲ َ‬ ‫ﹶﻓ ﹾﻠَﻴ ﹾﻔ َﻌ ﹾﻞ ﻣَﺎ ﺷَﺎ َﺀ ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ َ‬ ‫ﺴَﺘ ْﻐِﻔﺮُﻭ ﹶﻥ ﹶﻓَﻴﻐْ ِﻔﺮُ ﹶﻟ ُﻬ ْﻢ { ‪َ .‬ﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎ ﹸﻝ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﻫُ َﻮ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻛﻤَﺎ ﺟَﺎ َﺀ ﻓِﻲ‬ ‫َﻭﹶﻟ ﺠَﺎ َﺀ ﹺﺑ ﹶﻘ ْﻮ ﹺﻡ ُﻳ ﹾﺬﹺﻧﺒُﻮ ﹶﻥ ﹸﺛﻢﱠ َﻳ ْ‬ ‫ﺻﺮﱠ َﻣ ْﻦ ﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ َﻭﹺﺇ ﹾﻥ ﻋَﺎ َﺩ ﻓِﻲ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﻣِﺎﹶﺋ ﹶﺔ َﻣﺮﱠ ٍﺓ { َﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎ ﹸﻝ ‪َ :‬ﺑ ﹾﻞ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ُﻣﻤْﻜِﻦٌ ﻭَﺍﻗِﻊٌ‬ ‫ﺚ } ﻣَﺎ ﹶﺃ َ‬ ‫َﺣﺪِﻳ ِ‬ ‫ﺐ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻣ َﻊ‬ ‫ﺤ ﹶﻜﻢُ ﹺﺑ ِﻪ ﻋَﺎﻡﱞ ﻓِﻲ ﹸﻛﻞﱢ ﺗَﺎِﺋ ﹴ‬ ‫ﺿ ٌﻊ ﺁ َﺧﺮُ ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ َﺭ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻣﻤﱠﺎ ﻳُ ْ‬ ‫ﺴﻂﹸ ﻫَﺬﹶﺍ ﹶﻟﻪُ َﻣ ْﻮ ِ‬ ‫َﻭَﺑ ْ‬ ‫ﺏ‬ ‫ﺸَﻴ ِﺔ ﻭَﺍ ﹾﻟﹺﺈﻧَﺎَﺑ ِﺔ ﻣَﺎ َﻳﻤْ ﺤُﻮ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﺨ ْ‬ ‫ﺤﺼُﻞﹸ ﹶﻟ ُﻬ ْﻢ ِﻋ ْﻨ َﺪ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ِﻣ ْﻦ ﺍ ﹾﻟ َ‬ ‫ﺴَﺘ ْﻐ ِﻔﺮﹺﻳ َﻦ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻗ ْﺪ َﻳ ْ‬ ‫ﺾ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ِﻓﻲ َﺣﻖﱢ َﺑ ْﻌ ﹺ‬ ‫ﺹ ﺍﻟﱠﺬِﻱ‬ ‫ﻕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺ‬ ‫ﻉ ِﻣ ْﻦ ﺍﻟﺼﱢ ْﺪ ﹺ‬ ‫ﺕ ؛ ﹶﻟﻤﱠﺎ ﻗﹶﺎﻟﹶﻬَﺎ ﹺﺑَﻨ ْﻮ ﹺ‬ ‫ﻚ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺖ ﹺﺑِﺘ ﹾﻠ َ‬ ‫ﺚ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗ ِﺔ ﹺﺑﹶﺄﻥﱠ ﹶﻗ ْﻮ ﹶﻝ ‪ :‬ﻟﹶﺎ ﺇﹶﻟ َﻪ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ﹶﺛﻘﹸﹶﻠ ْ‬ ‫ﹶﻛﻤَﺎ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﲑ ‪ " .‬ﺍﻟﺴﱠَﺒﺐُ‬ ‫ﻚ ﹶﻛِﺜ ٌ‬ ‫ﺼ ﹶﻞ ﻓِﻲ ﻗﹶﻠﹾﺒﹺﻬَﺎ ﺇ ﹾﺫ ﺫﹶﺍ َﻙ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ َ‬ ‫ﺐ ِﻟﻤَﺎ َﺣ َ‬ ‫ﺴ ﹾﻘ ﹺﻲ ﺍﹾﻟ ﹶﻜ ﹾﻠ ﹺ‬ ‫ﺕ َﻭ ﹶﻛﻤَﺎ ﹶﻏ ﹶﻔ َﺮ ِﻟ ﹾﻠَﺒِﻐﻲﱢ ﹺﺑ َ‬ ‫ﻳَﻤْ ﺤُﻮ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣَﻴﺔﹸ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻲ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﹶﻟﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﺇﻥﱠ ﺍﹾﻟ َ‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫ﺍﻟﺜﱠﺎِﻟﺚﹸ " ‪ :‬ﺍﹾﻟ َ‬ ‫ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭَﻣﻀَﺎ ﹸﻥ ﺇﻟﹶﻰ َﺭَﻣﻀَﺎ ﹶﻥ ﻣُﻜﹶﻔﱢﺮَﺍﺕٌ‬ ‫ﺨ ْﻤ ُ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ‬ ‫ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ { َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﺖ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ { َﻭﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻣ ْﻦ ﺻَﺎ َﻡ َﺭَﻣﻀَﺎ ﹶﻥ ﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ { َﻭﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻣ ْﻦ‬ ‫ِﻟﻤَﺎ َﺑ ْﻴَﻨﻬُﻦﱠ ﺇﺫﹶﺍ ﺍﹸ ْﺟﺘُﹺﻨَﺒ ْ‬ ‫ﺴ ْﻖ َﺭ َﺟ َﻊ ِﻣ ْﻦ‬ ‫ﺚ َﻭﹶﻟ ْﻢ َﻳ ﹾﻔ ُ‬ ‫ﺖ ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﹸﻓ ﹾ‬ ‫ﻗﹶﺎ َﻡ ﹶﻟ ْﻴﹶﻠ ﹶﺔ ﺍ ﹾﻟ ﹶﻘ ْﺪ ﹺﺭ ﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ { َﻭﻗﹶﺎ ﹶﻝ } َﻣ ْﻦ َﺣ ﺞﱠ ﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒ ْﻴ َ‬ ‫ﹸﺫﻧُﻮﹺﺑ ِﻪ ﹶﻛَﻴ ْﻮ ﹺﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﹸﺃﻣﱡ ُﻪ { َﻭﻗﹶﺎ ﹶﻝ ‪ِ } :‬ﻓ ْﺘَﻨﺔﹸ ﺍﻟﺮﱠﺟُ ﹺﻞ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ َﻭﻣَﺎِﻟ ِﻪ َﻭ َﻭﹶﻟ ِﺪ ِﻩ ﺗُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻭَﺍﻟﺼﱢﻴَﺎ ُﻡ ﻭَﺍﻟﺼﱠ َﺪﹶﻗ ﹸﺔ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ‬ ‫ﻀ ﹴﻮ ﻣِﻨْﻬَﺎ ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ‬ ‫ﻑ ﻭَﺍﻟﻨﱠﻬْﻲُ َﻋ ْﻦ ﺍ ﹾﻟﻤُْﻨ ﹶﻜ ﹺﺮ ‪َ { .‬ﻭﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻣ ْﻦ ﹶﺃ ْﻋَﺘ َﻖ َﺭﹶﻗَﺒ ﹰﺔ ﻣُﺆْ ِﻣَﻨ ﹰﺔ ﹶﺃ ْﻋَﺘ َﻖ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜﻞﱢ ﻋُ ْ‬ ‫ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬ ‫ﺨﻄِﻴﹶﺌ ﹶﺔ ﹶﻛﻤَﺎ ﻳُ ﹾﻄ ِﻔﺊﹸ ﺍ ﹾﻟﻤَﺎ ُﺀ ﺍﻟﻨﱠﺎ َﺭ‬ ‫ﺡ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ‪ } :‬ﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﺗُ ﹾﻄِﻔﺊﹸ ﺍ ﹾﻟ َ‬ ‫ﺤﺎ ﹺ‬ ‫َﺣﺘﱠﻰ ﹶﻓ ْﺮ َﺟﻪُ ﹺﺑ ﹶﻔ ْﺮ ﹺﺟ ِﻪ { َﻭ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ َﻭﹶﺃ ْﻣﺜﹶﺎﹸﻟﻬَﺎ ﻓِﻲ ﺍﻟﺼﱢ َ‬ ‫ﺕ ﺇﻧﱠﻤَﺎ ﺗُ ﹶﻜﻔﱢﺮُ‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫ﺐ { ‪َ .‬ﻭ ُﺳﺆَﺍﹸﻟ ُﻬ ْﻢ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﹶﺃ ﹾﻥ ﻳَﻘﹸﻮﻟﹸﻮﺍ ﺍﹾﻟ َ‬ ‫ﺤ ﹶﻄ َ‬ ‫ﺕ ﹶﻛﻤَﺎ َﺗ ﹾﺄﻛﹸﻞﹸ ﺍﻟﻨﱠﺎ ُﺭ ﺍﹾﻟ َ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺴﺪُ َﻳ ﹾﺄﻛﹸﻞﹸ ﺍﹾﻟ َ‬ ‫ﺤَ‬ ‫ﻭَﺍﹾﻟ َ‬ ‫ﺏ َﻋ ْﻦ‬ ‫ﺖ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ " ﹶﻓُﻴ ﺠَﺎ ُ‬ ‫ﺚ ‪ " :‬ﻣَﺎ ﺍﹸ ْﺟﺘُﹺﻨَﺒ ْ‬ ‫ﺾ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫ﻂ ﹶﻓﹶﺄﻣﱠﺎ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ ﹶﻓﻠﹶﺎ ﺗُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻛﻤَﺎ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﻓِﻲ َﺑ ْﻌ ﹺ‬ ‫ﺍﻟﺼﱠﻐَﺎِﺋ َﺮ ﹶﻓ ﹶﻘ ﹾ‬ ‫ﻚ‬ ‫ﺻﻴَﺎ ﹺﻡ َﺷ ْﻬ ﹺﺮ َﺭ َﻣﻀَﺎ ﹶﻥ َﻭ ﹶﺫِﻟ َ‬ ‫ﺲ َﻭﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ ِ‬ ‫ﺨ ْﻤ ﹺ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﺾ ‪ .‬ﻛﹶﺎﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﻁ ﺟَﺎ َﺀ ﻓِﻲ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﻫَﺬﹶﺍ ﹺﺑ ُﻮﺟُﻮ ِﻩ ‪ .‬ﹶﺃ َﺣ ُﺪﻫَﺎ ‪ :‬ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍﻟﺸﱠ ْﺮ ﹶ‬ ‫ﻀَﻴﺔﹲ‬ ‫ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ َﻳﻘﹸﻮ ﹸﻝ ‪ } :‬ﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ { ﻓﹶﺎ ﹾﻟ ﹶﻔﺮَﺍِﺋﺾُ َﻣ َﻊ َﺗ ْﺮ ِﻙ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﻣُﻘﹾَﺘ ِ‬

‫ﺕ ﹶﻓﻠﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﻟﻬَﺎ ﺛﹶﻮَﺍﺏٌ ﺁ َﺧﺮُ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ َﻳﻘﹸﻮ ﹸﻝ ‪ } :‬ﹶﻓ َﻤ ْﻦ‬ ‫ﲑ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ َﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺍﻟﺰﱠﺍِﺋ َﺪﺓﹸ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ‬ ‫ِﻟَﺘ ﹾﻜ ِﻔ ﹺ‬ ‫ﲑ ِﻣ ْﻦ‬ ‫ﺢ ﻓِﻲ ﹶﻛِﺜ ﹴ‬ ‫ﺼﺮﹺﻳ ُ‬ ‫َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ { } َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮ‪‬ﺍ َﻳ َﺮﻩُ { ‪ ) .‬ﺍﻟﺜﱠﺎﻧﹺﻲ ( ‪ :‬ﹶﺃﻧﱠ ُﻪ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﺍﻟﺘﱠ ْ‬ ‫ﻒ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻓﺮﱠ ِﻣ ْﻦ ﺍﻟﺰﱠ ْﺣ ِ‬ ‫ﺚ ﹺﺑﹶﺄﻥﱠ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ َﻣ َﻊ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﹶﻛﻤَﺎ ﻓِﻲ } ﹶﻗ ْﻮِﻟ ِﻪ َ‬ ‫ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫ﺐ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ ْﻋِﺘﻘﹸﻮﺍ َﻋ ْﻨﻪُ ُﻳ ْﻌِﺘ ْﻖ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺐ ﻟﹶﻨَﺎ ﹶﻗ ْﺪ ﹶﺃ ْﻭ َﺟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺻَﺎ ِﺣ ﹴ‬ ‫{ َﻭﻓِﻲ ﺍﻟﺴﱡَﻨ ﹺﻦ } ﺃﹶﺗَﻴْﻨَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﻕ ‪ ) . { .‬ﺍﻟﺜﱠﺎِﻟﺚﹸ (‬ ‫ﺚ ﹶﺃﺑﹺﻲ ﹶﺫﺭﱟ َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ‬ ‫ﺤ ْﻴ ﹺﻦ ﻓِﻲ } َﺣﺪِﻳ ِ‬ ‫ﻀ ﹴﻮ ِﻣ ْﻨﻪُ ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ‪َ { .‬ﻭﻓِﻲ ﺍﻟﺼﱠﺤِﻴ َ‬ ‫ﹺﺑ ﹸﻜﻞﱢ ﻋُ ْ‬ ‫ﺤ ﹺﻮ ِﻫ ْﻢ ﺍﻋْﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ { ﺇ ﹾﻥ ﺣُ ِﻤ ﹶﻞ َﻋﻠﹶﻰ ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ﹶﺃ ْﻭ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ َﻣ َﻊ‬ ‫‪ :‬ﹶﺃﻥﱠ } ﹶﻗ ْﻮﹶﻟﻪُ ِﻟﹶﺄ ْﻫ ﹺﻞ َﺑ ْﺪ ﹴﺭ َﻭَﻧ ْ‬ ‫ﺚ َﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ِﻟﻤَﺎ ﹶﻗ ْﺪ ﻋُِﻠ َﻢ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻟﹶﺎ ﻳُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓﹶﺮْ ﻕٌ َﺑ ْﻴَﻨ ُﻬ ْﻢ َﻭَﺑ ْﻴ َﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ‪ .‬ﹶﻓ ﹶﻜﻤَﺎ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻞﹸ ﺍ ﹾﻟ َ‬ ‫ﺚ ﹶﺃﻥﱠ‬ ‫ﺠﺮﱠ ِﺩ ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ﺍﻟﹾﻤُ ﹶﻜﻔﱠ َﺮ ِﺓ ﺑﹺﺎﺟْﺘِﻨَﺎﺏﹺ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ‪ ) .‬ﺍﻟﺮﱠﺍﺑﹺﻊُ ( ‪ :‬ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ } َﺣﺪِﻳ ٍ‬ ‫ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻠﹸﻪُ َﻋﻠﹶﻰ ﻣُ َ‬ ‫ﻉ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ‬ ‫ﹶﺃﻭﱠ ﹶﻝ ﻣَﺎ ﻳُ ﺤَﺎ َﺳﺐُ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ِﻣ ْﻦ َﻋ َﻤِﻠ ِﻪ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﹶﻓﹺﺈ ﹾﻥ ﺃﹶﻛﹾﻤَﻠﹶﻬَﺎ ﻭَﺇﹺﻟﱠﺎ ﻗِﻴ ﹶﻞ ‪ :‬ﹸﺍ ْﻧ ﹸﻈﺮُﻭﺍ َﻫ ﹾﻞ ﹶﻟﻪُ ِﻣ ْﻦ َﺗ ﹶﻄﻮﱡ ﹴ‬ ‫ﺺ ﺍ ﹾﻟﻤُ ﹶﻜﻤﱢ ﹶﻞ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ِﻟَﺘ ْﺮ ِﻙ‬ ‫ﻚ ﺍﻟﻨﱠ ﹾﻘ َ‬ ‫ﻚ { ‪َ .‬ﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﹶﺫِﻟ َ‬ ‫ﺼَﻨﻊُ ﹺﺑﺴَﺎِﺋ ﹺﺮ ﹶﺃ ْﻋﻤَﺎِﻟ ِﻪ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺖ ﹺﺑ ِﻪ ﺍﻟﹾﻔﹶﺮﹺﻳﻀَﺔﹸ ﹸﺛﻢﱠ ﻳُ ْ‬ ‫ﻉ ﺃﹸ ﹾﻛ ِﻤﹶﻠ ْ‬ ‫َﺗ ﹶﻄﻮﱡ ٌ‬ ‫ﺤﺐﱢ ﺍ ﹾﻟ َﻤ ْﺘﺮُﻭ ِﻙ ﻭَﺍ ﹾﻟ َﻤ ﹾﻔﻌُﻮ ﹺﻝ‬ ‫ﺴَﺘ َ‬ ‫ﻚ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﻕ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ‬ ‫ﺝ ﺇﻟﹶﻰ ﺟﱪﺍﻥ َﻭِﻟﹶﺄﻧﱠﻪُ ﺣِﻴَﻨِﺌ ٍﺬ ﻟﹶﺎ ﹶﻓ ْﺮ َ‬ ‫ﺤﺘَﺎ ُ‬ ‫ﺤﺐﱢ ﻟﹶﺎ َﻳ ْ‬ ‫ﺴَﺘ َ‬ ‫ﺤﺐﱟ ؛ ﹶﻓﹺﺈﻥﱠ َﺗ ْﺮ َﻙ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺴَﺘ َ‬ ‫ﻣُ ْ‬ ‫ﻀﺔﹸ َﻣ َﻊ ﹶﺃﻥﱠ‬ ‫ﺕ ‪ .‬ﻭَﻫَﺬﹶﺍ ﻟﹶﺎ ُﻳﻨَﺎﻓِﻲ ِﻣ ْﻦ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍ ﹾﻟﹶﻔﺮﹺﻳ َ‬ ‫ﺾ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ‬ ‫ﹶﻓﻌُِﻠ َﻢ ﹶﺃﻧﱠﻪُ َﻳ ﹾﻜﻤُ ﹸﻞ َﻧ ﹾﻘﺺُ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺻﻴﱠ ِﺔ‬ ‫ﻑ ﹶﺃﻧﱠﻪُ ﻓِﻲ َﻭ ِ‬ ‫ﺖ َﻭﹶﺃﺷْ َﻬﺮُ َﻭ َﻫﺬﹶﺍ ﻏﹶﺮﹺﻳﺐٌ َﺭ ﹾﻓﻌُﻪُ َﻭﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ َﻤ ْﻌﺮُﻭ ُ‬ ‫ﺐ َﺗ ﹾﻘ ِﺪﱘُ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ ِﻟﹶﺄﻧﱠﻪُ ﹶﺃ ﹾﺛَﺒ َ‬ ‫ﻫَﺬﹶﺍ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ُﻣﻌَﺎ ﹺﺭﺿًﺎ ِﻟ ﹾﻠﹶﺄﻭﱠ ﹺﻝ ﹶﻟ َﻮ َﺟ َ‬ ‫ﺏ ﻋَﻠﹶﻴْﻬَﺎ ‪.‬‬ ‫ﻚ ِﻟﹶﺄﻥﱠ ﹶﻗﺒُﻮ ﹶﻝ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ ُﻳﺮَﺍ ُﺩ ﹺﺑ ِﻪ ﺍﻟﺜﱠﻮَﺍ ُ‬ ‫ﹶﺃﺑﹺﻲ َﺑﻜﹾﺮ ِﻟﻌُ َﻤ ﹺﺮ ؛ َﻭﹶﻗ ْﺪ ﹶﺫ ﹶﻛ َﺮﻩُ ﹶﺃ ْﺣﻤَﺪ ﻓِﻲ " ﹺﺭﺳَﺎﹶﻟِﺘ ِﻪ ﻓِﻲ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ " ‪َ .‬ﻭ ﹶﺫِﻟ َ‬ ‫ﺖ ﺟَﺒْﺮًﺍ ﹶﻟﻬَﺎ َﻭﹺﺇ ﹾﻛﻤَﺎﻟﹰﺎ‬ ‫ﻀ ِﺔ ﻛﹶﺎَﻧ ْ‬ ‫ﺺ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫ﻀﺔﹸ ﹶﻓﹺﺈﻧﱠﻪُ ﺇﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﻣ َﻊ َﻧ ﹾﻘ ﹺ‬ ‫ﺏ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍ ﹾﻟﹶﻔﺮﹺﻳ َ‬ ‫َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ُﻳﺜﹶﺎ ُ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﻟﹶﺄﻥﱠ‬ ‫ﻒ ‪ :‬ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ ﻟﹶﺎ َﺗﻜﹸﻮ ﹸﻥ ﺇﻟﱠﺎ ِﻟ َﺮﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺏ ﻧَﺎِﻓﹶﻠ ٍﺔ ﻭَﻟِﻬَﺬﹶﺍ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍﻟﺴﱠﹶﻠ ِ‬ ‫ﻟﹶﻬَﺎ ‪ .‬ﹶﻓﹶﻠ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓِﻴﻬَﺎ ﹶﺛﻮَﺍ ُ‬ ‫ﺝ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ‪َ .‬ﻭَﺗﹶﺄﻭﱠ ﹶﻝ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﹶﻗ ْﻮﻟﹸﻪُ ‪َ } :‬ﻭ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹶﻓَﺘ َﻬ ﺠﱠ ْﺪ‬ ‫ﺤﺘَﺎ ُ‬ ‫ﺍﻟﻠﱠ َﻪ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ َﻭ ﹶﻏ ْﻴﺮُﻩُ َﻳ ْ‬ ‫ﻀ ِﺔ ُﻣ ﹾﻄﹶﻠﻘﹰﺎ َﺑ ﹾﻞ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ُﻋ ﹸﻘﻮَﺑﺘُﻪُ َﻋﻠﹶﻰ َﺗ ْﺮ ِﻙ‬ ‫ﻀ ﹰﺔ َﺗﻘﹸﻮ ُﻡ ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ َﻣﻘﹶﺎ َﻡ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫ﺿﻴﱠ َﻊ ﹶﻓﺮﹺﻳ َ‬ ‫ﺲ ﺇﺫﹶﺍ ﹶﻓَﻌ ﹶﻞ ﻧَﺎِﻓﹶﻠ ﹰﺔ َﻭ َ‬ ‫ﻚ { َﻭﹶﻟ ْﻴ َ‬ ‫ﹺﺑ ِﻪ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ َ‬ ‫ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ َﻧﺴِﻴَﻬَﺎ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳُﺼَﻠﱢﻴَﻬَﺎ ﺇﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ﺑﹺﺎﻟﻨﱠﺺﱢ‬ ‫ﺏ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ‪ :‬ﺍ ﹾﻟ َﻌ ْﺒ ُﺪ ﺇﺫﹶﺍ ﻧَﺎ َﻡ َﻋ ْﻦ َ‬ ‫ﻀ ِﺔ ﹶﺃ ْﻋ ﹶﻈ َﻢ ِﻣ ْﻦ ﹶﺛﻮَﺍ ﹺ‬ ‫ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫ﺐ ﺍ ﹾﻟ ﹶﻘﻀَﺎ ُﺀ ‪ .‬ﻗِﻴ ﹶﻞ ‪ :‬ﻫَﺬﹶﺍ َﺧ ﹶﻄﹲﺄ ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ﻫَﺬﹶﺍ ُﻳﻘﹶﺎ ﹸﻝ ﻓِﻲ َﺟﻤِﻴ ﹺﻊ‬ ‫ﺠ ْ‬ ‫ﺕ ﹶﻟ ْﻢ َﻳ ﹺ‬ ‫ﻭَﺍﻟﹾﺈﹺﺟْﻤَﺎ ﻉﹺ ‪ .‬ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﻟﹶﻬَﺎ َﺑ َﺪ ﹲﻝ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ‬ ‫ﺏ ‪ .‬ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ‪ :‬ﺇ ﹶﺫ ﺍ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ ْﺒ ُﺪ ﻳُ ْﻤ ِﻜﻨُﻪُ َﺭ ﹾﻓﻊُ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ِﺔ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟ ْﻢ َﻳ ْﻨ َﻪ َﻋ ْﻦ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻌْﺒ َﺪ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ‬ ‫ﺕ ﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ‬ ‫ﺴ ِﻘﻄﹶﺎ ِ‬ ‫ُﻣ ْ‬ ‫ﺏ َﻭﹺﺇ ﹾﻥ ﺟَﺎ َﺯ َﻣ َﻊ ﺇ ْﺧﻠﹶﺎِﻟ ِﻪ ﹶﺃ ﹾﻥ َﻳ ْﺮَﺗ ِﻔ َﻊ ﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ ﹺﺑ َﻬ ِﺬ ِﻩ‬ ‫ﺐ ﻟِﻠﺬﱠﻡﱢ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ‬ ‫ﻚ َﺳَﺒ ٌ‬ ‫ﺤﻈﹸﻮ َﺭ ؛ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹶﻝ ﹺﺑ ﹶﺬِﻟ َ‬ ‫َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ َﺭ َﻭَﻳﺘْﺮُ َﻙ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺏ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺩ ﹺﻭَﻳ ِﺔ ‪.‬‬ ‫ﺤَﺘ ِﻤ َﻲ ِﻣ ْﻦ ﺍﻟﺴﱡﻤُﻮ ﹺﻡ ﺍ ﹾﻟﻘﹶﺎِﺗﹶﻠ ِﺔ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻣ َﻊ َﺗﻨَﺎﻭُِﻟ ِﻪ ﻟﹶﻬَﺎ ﻳُ ْﻤ ِﻜﻦُ َﺭ ﹾﻓﻊُ ﺿَﺮَﺭﹺﻫَﺎ ﹺﺑﹶﺄ ْﺳﺒَﺎ ﹺ‬ ‫ﺏ ﹶﻛﻤَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ‬ ‫ﺏ ﺍ ﹾﻟ َﻬﻠﹶﺎ ِﻙ ﹶﻟ ْﻢ ﻳﺆﻳﺴﻬﻢ‬ ‫ﺴﺪُﻫُ ْﻢ ﹸﺛﻢﱠ ﺇﺫﹶﺍ َﻭﹶﻗﻌُﻮﺍ ﻓِﻲ ﹶﺃ ْﺳﺒَﺎ ﹺ‬ ‫ﺼِﻠ ﺤُﻬُ ْﻢ َﻭَﻧﻬَﺎ ُﻫ ْﻢ َﻋﻤﱠﺎ ﻳُ ﹾﻔ ِ‬ ‫ﻭَﺍﹶﻟﻠﱠﻪُ ﻋَﻠِﻴﻢٌ ﺣَﻜِﻴﻢٌ ﺭَﺣِﻴﻢٌ ‪ -‬ﹶﺃ َﻣ َﺮﻫُ ْﻢ ﹺﺑﻤَﺎ ﻳُ ْ‬ ‫ِﻣ ْﻦ َﺭ ْﺣ َﻤِﺘ ِﻪ َﺑ ﹾﻞ َﺟ َﻌ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﹶﺃ ْﺳﺒَﺎﺑًﺎ َﻳَﺘ َﻮ ﺻﱠﻠﹸﻮ ﹶﻥ ﹺﺑﻬَﺎ ﺇﻟﹶﻰ َﺭ ﹾﻓ ﹺﻊ ﺍﻟﻀﱠ َﺮ ﹺﺭ َﻋ ْﻨ ُﻬ ْﻢ ﻭَﻟِﻬَﺬﹶﺍ ﻗِﻴ ﹶﻞ ‪ :‬ﺇﻥﱠ ﺍ ﹾﻟ ﹶﻔﻘِﻴ َﻪ ﹸﻛ ﱡﻞ ﺍ ﹾﻟ ﹶﻔﻘِﻴ ِﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳُ َﺆﻳﱢﺲُ‬ ‫ﺨ ِﻪ ‪ :‬ﺇﻧﱢﻲ‬ ‫ﺸْﻴ ِ‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﻀُﻬُ ْﻢ ِﻟ َ‬ ‫ﺠﺮﱢﺋﹸﻬُ ْﻢ َﻋﻠﹶﻰ َﻣﻌَﺎ ﺻِﻲ ﺍﻟﻠﱠ ِﻪ ‪ .‬ﻭَﻟِﻬَﺬﹶﺍ ﻳُ ْﺆَﻣﺮُ ﺍ ﹾﻟَﻌ ْﺒ ُﺪ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹸﻛﻠﱠﻤَﺎ ﹶﺃ ﹾﺫَﻧ َ‬ ‫ﺱ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ َﻭﻟﹶﺎ ﻳُ َ‬ ‫ﺍﻟﻨﱠﺎ َ‬ ‫ﺤ ﹺﺰ ﹶﻥ‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻟﹶﻰ َﻣﺘَﻰ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﺗُ ْ‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ُ :‬ﺗ ْ‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ُ :‬ﺗ ْ‬ ‫ﺃﹸ ﹾﺫﹺﻧﺐُ ﻗﹶﺎ ﹶﻝ ‪ُ :‬ﺗ ْ‬ ‫ﺏ{‬ ‫ﺤﺐﱡ ﺍ ﹾﻟ َﻌْﺒ َﺪ ﺍ ﹾﻟﻤُ ﹶﻔﺘﱠ َﻦ ﺍﻟﺘﱠﻮﱠﺍ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ‬ ‫ﺴَﻨ ِﺪ َﻋ ْﻦ َﻋِﻠﻲﱟ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ‪َ .‬ﻭﻓِﻲ ﺍ ﹾﻟﻤُ ْ‬ ‫ﻆ ﹶﺃ ْﻭ ﺫﹶﻛﹶﺮَﻫَﺎ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ ﻟﹶﻬَﺎ َﺗْﺒ َﺮﺃﹸ ﺑﹺﻬَﺎ ﺍﻟﺬﱢﻣﱠ ﹸﺔ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤﻄﹶﺎﹶﻟَﺒ ِﺔ َﻭَﻳﺮَْﺗ ِﻔﻊُ‬ ‫ﺼﻠﹶﺎُﺗ ُﻪ ﺇﺫﹶﺍ ﺍ ْﺳَﺘ ْﻴ ﹶﻘ ﹶ‬ ‫ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﹶﻓ َ‬ ‫‪ .‬ﻭَﺃﹶﻳْﻀًﺎ ﹶﻓﹺﺈﻥﱠ َﻣ ْﻦ ﻧَﺎ َﻡ َﻋ ْﻦ َ‬ ‫ﺕ ﹶﻓﻠﹶﺎ َﻧ ْﻌﹶﻠﻢُ ﺍ ﹾﻟ ﹶﻘ ْﺪ َﺭ ﺍﻟﱠﺬِﻱ َﻳﻘﹸﻮ ُﻡ ﹶﺛﻮَﺍُﺑ ُﻪ‬ ‫ﺏ َﻭﹶﺃﻣﱠﺎ ﻣَﺎ َﻳ ﹾﻔ َﻌﻠﹸﻪُ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ‬ ‫ﺡ ﻭَﺍﻟﺜﱠﻮَﺍ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ ْﺪ َ‬ ‫َﻋ ْﻨﻪُ ﺍﻟﺬﱠﻡﱡ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ َﻭَﻳﺴَْﺘﻮْ ﹺﺟﺐُ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﻚ ﺻَﺎ َﺭ ﻭَﺍﺟﹺﺒًﺎ ﹶﻓﻠﹶﺎ‬ ‫ﺕ ﹸﺛﻢﱠ ﺇﺫﹶﺍ ﹶﻗﺪﱠ َﺭ ﹶﺃﻧﱠﻪُ ﺃﹸِﻣ َﺮ ﹺﺑﻤَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﹶﺫِﻟ َ‬ ‫ﻚ َﻭﹶﻟ ْﻮ ﻋُِﻠ َﻢ ﹶﻓ ﹶﻘ ْﺪ ﻟﹶﺎ ﻳُ ْﻤ ِﻜﻦُ ِﻓ ْﻌﻠﹸﻪُ َﻣ َﻊ ﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟﻮَﺍ ﹺﺟﺒَﺎ ِ‬ ‫َﻣﻘﹶﺎ َﻡ ﹶﺫِﻟ َ‬ ‫ﺏ ﺇﹶﻟﻲﱠ‬ ‫ﺢ ‪ } :‬ﻣَﺎ َﺗ ﹶﻘﺮﱠ َ‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺏ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ .‬ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﺖ ِﻟ َﻤﺰﹺﻳ ِﺪ ﺍﻟﺘﱠﹶﻘﺮﱡ ﹺ‬ ‫ﺕ ﺷُ ﹺﺮ َﻋ ْ‬ ‫َﻳﻜﹸﻮ ﹸﻥ َﺗ ﹶﻄﻮﱡﻋًﺎ ﻭَﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ُ‬ ‫ﺚ ﻓﹶﺈﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﹶﻗ ْﺪ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺿﺖُ َﻋﹶﻠ ْﻴ ِﻪ َﻭﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ َﻋ ْﺒﺪِﻱ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﺇﹶﻟﻲﱠ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﺣﺘﱠﻰ ﺃﹸ ِﺣﺒﱠﻪُ { ﺍﹾﻟ َ‬ ‫َﻋ ْﺒﺪِﻱ ﹺﺑ ِﻤﹾﺜ ﹺﻞ ﹶﺃﺩَﺍ ِﺀ ﻣَﺎ ﺍ ﹾﻓَﺘ َﺮ ْ‬

‫ﺼ ﹾﻞ ﹶﻟﻪُ َﻣ ﹾﻘﺼُﻮ ُﺩ ﺍﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﻭﻟﹶﺎ َﻳ ﹾﻈِﻠﻤُﻪُ ﺍﻟﻠﱠ ُﻪ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻈِﻠ ُﻢ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺑ ﹾﻞ ﻳُﻘِﻴﻤُﻬَﺎ َﻣﻘﹶﺎ َﻡ‬ ‫ﺤ ُ‬ ‫ﺾ ﹶﻛﻤَﺎ ﺃﹸ ِﻣ َﺮ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﹶﺃﺩﱠﻯ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ َ‬ ‫ﺴﻨًﺎ‬ ‫ﺤِ‬ ‫ﻉ ﹶﻟ ُﻬ ْﻢ ﻛﹶﺎ ﹶﻥ ﻋَﺎ ِﺩﻟﹰﺎ ُﻣ ْ‬ ‫ﻉ ﹶﻟ ُﻬ ْﻢ ﹺﺑﹶﺄ ْﺷﻴَﺎ َﺀ ‪ :‬ﹶﻓﹺﺈ ﹾﻥ َﻭﻓﱠﺎ ُﻫ ْﻢ َﻭَﺗ ﹶﻄﻮﱠ َ‬ ‫ﺱ ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳَﺘ ﹶﻄﻮﱠ َ‬ ‫ﺾ ﹶﻛ َﻤ ْﻦ َﻋﹶﻠ ْﻴ ِﻪ ﺩُﻳُﻮﻥﹲ ِﻟﹸﺄﻧَﺎ ﹺ‬ ‫ﲑﻫَﺎ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫َﻧ ِﻈ ﹺ‬ ‫ﻚ َﺗ ﹶﻄﻮﱡﻋًﺎ ﻛﹶﺎ ﹶﻥ ﻏﺎﻟﻄﺎ ﻓِﻲ َﺟ ْﻌِﻠ ِﻪ ؛‬ ‫ﻉ ﻛﹶﺎ ﹶﻥ ﻋَﺎ ِﺩﻟﹰﺎ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﹶﺃ ْﻋﻄﹶﺎ ُﻫ ْﻢ ﻣَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ َﻭ َﺟَﻌ ﹶﻞ ﹶﺫِﻟ َ‬ ‫‪َ .‬ﻭﹺﺇ ﹾﻥ َﻭﻓﱠﺎ ُﻫ ْﻢ َﻭﹶﻟ ْﻢ َﻳَﺘ ﹶﻄﻮﱠ ْ‬ ‫ﺨﺮُﻭ ﹶﻥ ﹺﺑﹶﺄﻧﱠﻬُ ْﻢ ﹶﺃ ْﻫﻞﹸ " ﺍﻟﺘﱠ ْﻮﺣِﻴ ِﺪ " َﻭ " ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ‬ ‫ﺐ ﹶﺃﻥﱠ " ﺍﻟﹾﻤُﻌَْﺘ ﹺﺰﹶﻟ ﹶﺔ " َﻳ ﹾﻔَﺘ ِ‬ ‫ﺠ ﹺ‬ ‫ﺤﻘﱡﻮَﻧﻪُ ‪َ .‬ﻭ ِﻣ ْﻦ ﺍ ﹾﻟَﻌ َ‬ ‫ﺴَﺘ ِ‬ ‫ﺐ ﺍﻟﱠﺬِﻱ َﻳ ْ‬ ‫َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ ِﻣ ْﻦ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﺴﻪُ " ﹶﻓﻬُ َﻮ‬ ‫ﻒ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ َﻧ ﹾﻔ َ‬ ‫ﺻ َ‬ ‫ﺕ ﻧَﻔﹾﻴًﺎ َﻳﺴَْﺘﻠﹾ ﹺﺰﻡُ ﺍﻟﺘﱠﻌْﻄِﻴﻞﹶ ﻭَﺍ ﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ ‪َ .‬ﻭﹶﺃﻣﱠﺎ " ﺍ ﹾﻟ َﻌ ْﺪ ﹸﻝ ﺍﻟﱠﺬِﻱ َﻭ َ‬ ‫" َﻭ ُﻫ ْﻢ ﻓِﻲ َﺗ ْﻮﺣِﻴ ِﺪ ِﻫ ْﻢ ﻧَﻔﹶﻮْﺍ ﺍﻟﺼﱢﻔﹶﺎ ِ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ َﺟﻤِﻴ َﻊ‬ ‫ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳ ﹾﻈِﻠ َﻢ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﻭﹶﺃﻧﱠﻪُ ‪َ :‬ﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮ‪‬ﺍ َﻳ َﺮﻩُ َﻭ ُﻫ ْﻢ َﻳ ْ‬ ‫ﺻﻒُ ﺍﻟﺮﱠﺏﱢ‬ ‫ﺴﻪُ َﻋ ْﻨﻪُ ﹶﻓﻜﹶﺎ ﹶﻥ َﻭ ْ‬ ‫ﺐ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﻭَﻫَﺬﹶﺍ ِﻣ ْﻦ ﺍﻟ ﱡﻈﹾﻠ ﹺﻢ ﺍﻟﱠﺬِﻱ َﻧﺰﱠ َﻩ ﺍﻟﻠﱠ ُﻪ َﻧ ﹾﻔ َ‬ ‫ﺕ ﺍ ﹾﻟ َﻌ ْﺒ ِﺪ َﻭﹺﺇﳝَﺎﹺﻧ ِﻪ ﺣَﺎﹺﺑﻄﹰﺎ ﹺﺑ ﹶﺬ ْﻧ ﹺ‬ ‫ﺴﻨَﺎ ِ‬ ‫َﺣ َ‬ ‫ﺐ ﹺﺑ ﹶﻘ َﺪ ﹺﺭ ﺍﻟﻠﱠ ِﻪ ‪ ) .‬ﺍﹾﻟ ﺨَﺎ ِﻣﺲُ ( ‪ :‬ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ‬ ‫ﺴﻪُ ﹶﺃ ْﻭﻟﹶﻰ ِﻣ ْﻦ َﺟ ْﻌ ﹺﻞ ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻫُ َﻮ ﺍﻟﺘﱠ ﹾﻜﺬِﻳ ُ‬ ‫ﻒ ﹺﺑ ِﻪ َﻧ ﹾﻔ َ‬ ‫ﺻ َ‬ ‫ﺳُْﺒ ﺤَﺎَﻧﻪُ ﺑﹺﺎ ﹾﻟَﻌ ْﺪ ﹺﻝ ﺍﻟﱠﺬِﻱ َﻭ َ‬ ‫ﺕ ﺇﻟﱠﺎ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ‪َ .‬ﻭ " ﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ‬ ‫ﺤﹺﺒﻂﹸ َﺟﻤِﻴ َﻊ ﺍﻟﺴﱠﻴﱢﹶﺌﺎ ِ‬ ‫ﺠ َﻌ ﹾﻞ َﺷ ْﻴﺌﹰﺎ ﻳُ ْ‬ ‫ﺕ ﺇﻟﱠﺎ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﹶﻛﻤَﺎ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺤﹺﺒﻂﹸ َﺟﻤِﻴ َﻊ ﺍﹾﻟ َ‬ ‫ﺠَﻌ ﹾﻞ ﺷَﻴْﺌﹰﺎ ﻳُ ْ‬ ‫َﻳ ْ‬ ‫ﺕ َﺣﺘﱠﻰ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭ َﻣ ْﻦ َﻳ ْﺮَﺗ ِﺪ ْﺩ ِﻣْﻨ ﹸﻜ ْﻢ َﻋ ْﻦ ﺩِﻳﹺﻨ ِﻪ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺠﻤِﻴ ﹺﻊ ﺍﹾﻟ َ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﻣُ ﺤْﹺﺒ ﹶﻄ ﹰﺔ ِﻟ َ‬ ‫ﺝ " َﻳ ْ‬ ‫ﺨﻮَﺍ ﹺﺭ ﹺ‬ ‫َﻣ َﻊ ﺍﹾﻟ َ‬ ‫ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ ُﻫ ْﻢ ﻓِﻴﻬَﺎ ﺧَﺎِﻟﺪُﻭ ﹶﻥ { ﹶﻓ َﻌﻠﱠ َﻖ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫ﻚ ﹶﺃ ْ‬ ‫ﺖ ﹶﺃ ْﻋ َﻤﺎﹸﻟ ُﻬ ْﻢ ﻓِﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ ﻭَﺍﻟﹾﺂ ِﺧ َﺮ ِﺓ َﻭﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﻚ َﺣﹺﺒ ﹶﻄ ْ‬ ‫ﺖ َﻭﻫُ َﻮ ﻛﹶﺎﻓِﺮٌ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ‬ ‫ﹶﻓَﻴﻤُ ْ‬ ‫ﻁ َﻳ ْﻌ َﺪﻡُ ِﻋ ْﻨ َﺪ َﻋ َﺪ ِﻣ ِﻪ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } َﻭ َﻣ ْﻦ‬ ‫ﺸ ْﺮ ِ‬ ‫ﺲ ﹺﺑﻜﹶﺎِﻓ ﹺﺮ ﻭَﺍ ﹾﻟﻤُ َﻌﻠﱠﻖُ ﹺﺑ َ‬ ‫ﺖ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﹶﻟ ْﻴ َ‬ ‫ﺕ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ َﻭﹶﻗ ْﺪ ﹶﺛَﺒ َ‬ ‫ﻁ ﺑﹺﺎ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﺤﺒُﻮ ﹶ‬ ‫ﺍﹾﻟ ُ‬ ‫ﻂ َﻋ َﻤﻠﹸﻪُ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ﹶﻟﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﺍ ﹾﻟﹶﺄ ْﻧﹺﺒﻴَﺎ َﺀ ‪َ } :‬ﻭ ِﻣ ْﻦ ﺁﺑَﺎِﺋ ﹺﻬ ْﻢ َﻭ ﹸﺫﺭﱢﻳﱠﺎِﺗ ﹺﻬ ْﻢ ﻭَﺇﹺﺧْﻮَﺍﻧﹺﻬﹺﻢْ ﻭَﺍ ْﺟَﺘَﺒْﻴﻨَﺎ ُﻫ ْﻢ‬ ‫َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﹺﺎ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹶﻓ ﹶﻘ ْﺪ َﺣﹺﺒ ﹶ‬ ‫ﻂ َﻋ ْﻨ ُﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ‬ ‫ﺤﹺﺒ ﹶ‬ ‫ﻚ ُﻫﺪَﻯ ﺍﻟﻠﱠ ِﻪ َﻳ ْﻬﺪِﻱ ﹺﺑ ِﻪ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭﹶﻟ ْﻮ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ ﹶﻟ َ‬ ‫ﺴَﺘﻘِﻴ ﹴﻢ ﹶﺫِﻟ َ‬ ‫ﻁ ُﻣ ْ‬ ‫ﺻﺮَﺍ ٍ‬ ‫َﻭ َﻫ َﺪ ْﻳﻨَﺎ ُﻫ ْﻢ ﺇﻟﹶﻰ ِ‬ ‫ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ ﺍﹾﻟ ﺨَﺎ ِﺳﺮﹺﻳ َﻦ { ُﻣﻄﹶﺎﺑﹺﻖٌ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ْﻐ ِﻔﺮُ ﹶﺃ ﹾﻥ‬ ‫ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ‬ ‫ﺖ ﹶﻟَﻴ ْ‬ ‫َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { َﻭﻗﹶﺎ ﹶﻝ ‪ } :‬ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ‬ ‫ﺕ ﺻَﺎ ِﺣﹺﺒ ِﻪ ‪َ ،‬ﻭﹶﻟﻤﱠﺎ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﻁ َﺣ َ‬ ‫ﻚ ُﺣﺒُﻮ ﹸ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ { ‪ .‬ﹶﻓﹺﺈﻥﱠ ﺍﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ ﺇﺫﹶﺍ ﹶﻟ ْﻢ ُﻳ ْﻐ ﹶﻔ ْﺮ َﻭﹶﺃﻧﱠﻪُ ﻣُﻮﺟﹺﺐٌ ﻟِﻠﹾ ﺨُﻠﹸﻮﺩِ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﹶﻟ ﹺﺰ َﻡ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﻳُ ْ‬ ‫ﻂ ﺍﻟﻠﱠ َﻪ‬ ‫ﺨﹶ‬ ‫ﻚ ﹺﺑﹶﺄﻧﱠﻬُﻢُ ﺍﺗﱠﺒَﻌُﻮﺍ ﻣَﺎ ﹶﺃ ْﺳ َ‬ ‫ﻁ َﺟﻤِﻴ ﹺﻊ ﺍﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ‪َ ،‬ﻭﹶﻗ ْﻮﻟﹸﻪُ ‪ } :‬ﹶﺫِﻟ َ‬ ‫ﺏ ﹶﻏ ْﻴ َﺮ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﻟ ْﻢ ُﻳ َﻌﻠﱢ ْﻖ ﺑﹺﻬَﺎ ُﺣﺒُﻮ ﹶ‬ ‫ﹶﺫ ﹶﻛ َﺮ ﺳَﺎِﺋ َﺮ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺕ ﺍﻟﻨﱠﹺﺒﻲﱢ َﻭﻟﹶﺎ‬ ‫ﺻ ْﻮ ِ‬ ‫ﻕ َ‬ ‫ﺻﻮَﺍَﺗ ﹸﻜ ْﻢ ﹶﻓ ْﻮ َ‬ ‫ﻚ ﻛﹸﻔﹾﺮٌ ‪ ،‬ﻭﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﻟﹶﺎ َﺗ ْﺮﹶﻓﻌُﻮﺍ ﹶﺃ ْ‬ ‫ﻂ ﹶﺃ ْﻋﻤَﺎﹶﻟ ُﻬ ْﻢ { ‪ِ .‬ﻟﹶﺄﻥﱠ ﹶﺫِﻟ َ‬ ‫ﺿﻮَﺍَﻧﻪُ ﹶﻓﹶﺄ ْﺣَﺒ ﹶ‬ ‫َﻭ ﹶﻛ ﹺﺮﻫُﻮﺍ ﹺﺭ ْ‬ ‫ﻀﻤﱠﻦُ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻓﹶﻴَﻘﹾﺘَﻀِﻲ‬ ‫ﻚ ﹶﻗ ْﺪ َﻳَﺘ َ‬ ‫ﺸ ُﻌﺮُﻭ ﹶﻥ { ِﻟﹶﺄﻥﱠ ﹶﺫِﻟ َ‬ ‫ﻂ ﹶﺃ ْﻋﻤَﺎﹸﻟ ﹸﻜ ْﻢ َﻭﹶﺃ ْﻧُﺘ ْﻢ ﻟﹶﺎ َﺗ ْ‬ ‫ﺤَﺒ ﹶ‬ ‫ﺾ ﹶﺃ ﹾﻥ َﺗ ْ‬ ‫ﻀ ﹸﻜ ْﻢ ِﻟَﺒ ْﻌ ﹴ‬ ‫ﺠ ْﻬ ﹺﺮ َﺑ ْﻌ ِ‬ ‫ﺠ َﻬﺮُﻭﺍ ﹶﻟﻪُ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﹶﻛ َ‬ ‫َﺗ ْ‬ ‫ﻚ ِﻟﹶﺄﻧﱠﻪُ ُﻳ ﹾﻔﻀِﻲ ﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘﻀِﻲ‬ ‫ﻂ ﹶﻓَﻨﻬَﺎ ُﻫ ْﻢ َﻋ ْﻦ ﹶﺫِﻟ َ‬ ‫ﺤَﺒ ﹶ‬ ‫ﺸَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳُ ْ‬ ‫ﻂ ﹶﺃ ْﻭ َﺧ ْ‬ ‫ﺤَﺒ ﹶ‬ ‫ﻁ َﻭ ﺻَﺎ ِﺣﺒُﻪُ ﻟﹶﺎ َﻳ ْﺪﺭﹺﻱ ﹶﻛﺮَﺍ ِﻫَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳُ ْ‬ ‫ﺤﺒُﻮ ﹶ‬ ‫ﺍﹾﻟ ُ‬ ‫ﻒ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ َﺑﺮﹺﻳ ُﺪ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ؛ ﻓﹶﻴَﻨْﻬَﻰ ﻋَﻨْﻬَﺎ‬ ‫ﺼَﻴ ﹶﺔ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﺳَﺒَﺒًﺎ ِﻟ ﹾﻠ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍﻟﺴﱠﹶﻠ ِ‬ ‫ﺐ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﻁ ‪َ .‬ﻭﻟﹶﺎ َﺭ ْﻳ َ‬ ‫ﺤﺒُﻮ ِ‬ ‫ِﻟ ﹾﻠ ُ‬ ‫ﺤ ﹶﺬ ﹺﺭ ﺍﻟﱠﺬِﻳ َﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﹶﺃ ﹾﻥ ﺗُﺼِﻴﺒَﻬُﻢْ ِﻓ ْﺘَﻨ ﹲﺔ { ‪-‬‬ ‫ﻂ ؛ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﻓ ﹾﻠَﻴ ْ‬ ‫ﺤﹺﺒ ِ‬ ‫ﻀ َﻲ ﺇﻟﹶﻰ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺸَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﺗُ ﹾﻔ ِ‬ ‫َﺧ ْ‬ ‫ﻒ ﹶﺃ ْﻣ َﺮ ﺍﻟﻠﱠ ِﻪ ﹶﻓﺼَﺎ َﺭ ﻛﹶﺎﻓِﺮًﺍ ؛ َﻭ ﹶﻏ ْﻴﺮُﻩُ ﹶﺃﺻَﺎَﺑﻪُ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ ‪َ .‬ﻭﹶﻗ ْﺪ‬ ‫ﺲ ﺧَﺎﹶﻟ َ‬ ‫َﻭ ِﻫ َﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ ُﺮ ‪ } -‬ﹶﺃ ْﻭ ُﻳﺼِﻴَﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ { َﻭﹺﺇ ْﺑﻠِﻴ ُ‬ ‫ﲔ‬ ‫ﺲ ِﻣ ْﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﲑ ِﺓ ﹶﻟْﻴ َ‬ ‫ﲔ { ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﹶﻓﺼَﺎ ِﺣﺐُ ﺍﹾﻟ ﹶﻜﹺﺒ َ‬ ‫ﺝ ﻭَﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﻟﻠﱠ ُﻪ ِﻣ َﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﺨﻮَﺍ ﹺﺭ ُ‬ ‫ﺖ ﺍﹾﻟ َ‬ ‫ﺍ ْﺣَﺘ ﺠﱠ ْ‬ ‫ﺨﻠﹸﻮ َﺩ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ‬ ‫ﺤﻖﱡ ﺍﹾﻟ ُ‬ ‫ﺴَﺘ ِ‬ ‫ﺕ ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻌﻪُ ﺇﳝَﺎﻥﹲ ﹶﻓَﻴ ْ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺴَﻨ ﹲﺔ َﻭﹶﺃﻋْ ﹶﻈﻢُ ﺍﹾﻟ َ‬ ‫ﹶﻓﻠﹶﺎ َﻳَﺘ ﹶﻘﺒﱠﻞﹸ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨﻪُ َﻋ َﻤﻠﹰﺎ ﻓﹶﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ َﺣ َ‬ ‫ﲔ‬ ‫ﺤﻘﱢ َ‬ ‫ﲔ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َﻳَﺘﻨَﺎ َﻭ ﹸﻝ ﺍﻟﹾﻤُﺴَْﺘ ِ‬ ‫ﲔ َﻣ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﹶﻟ ُﻬ ْﻢ ‪ :‬ﺍ ْﺳ ُﻢ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫َﻭﹶﻗ ْﺪ ﹶﺃﺟَﺎَﺑ ْﺘ ُﻬ ْﻢ ﺍ ﹾﻟﻤُ ْﺮ ﹺﺟﹶﺌﺔﹸ ‪ :‬ﹺﺑﹶﺄﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ﺑﹺﺎ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﲔ‬ ‫ﻚ ﻣُﻘﹾَﺘ ِﺪ ﹴﺭ { َﻭﹶﺃْﻳﻀًﺎ ﻓﹶﺎ ْﺑﻨَﺎ ﺁ َﺩ َﻡ ِﺣ َ‬ ‫ﻕ ِﻋ ْﻨ َﺪ َﻣﻠِﻴ ٍ‬ ‫ﺻ ْﺪ ﹴ‬ ‫ﺕ َﻭَﻧ َﻬ ﹴﺮ { } ﻓِﻲ َﻣ ﹾﻘ َﻌ ِﺪ ِ‬ ‫ﲔ ﻓِﻲ َﺟﻨﱠﺎ ٍ‬ ‫ﺏ ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﺇﻥﱠ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﻟِﻠﺜﱠﻮَﺍ ﹺ‬ ‫ﺏ َﻭﹶﺃْﻳﻀًﺎ‬ ‫ﻚ ؛ ﺇ ﹾﺫ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎﻓِﺮًﺍ ﹶﻟ ْﻢ َﻳَﺘ ﹶﻘﺮﱠ ْ‬ ‫ﻗﹶﺮﱠﺑَﺎ ﹸﻗ ْﺮﺑَﺎﻧًﺎ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺍ ﹾﻟﻤُ ﹶﻘﺮﱢﺏُ ﺍ ﹾﻟ َﻤ ْﺮﺩُﻭ ُﺩ ﹸﻗ ْﺮﺑَﺎُﻧ ُﻪ ﺣِﻴَﻨِﺌ ٍﺬ ﻛﹶﺎﻓِﺮًﺍ َﻭﹺﺇﻧﱠﻤَﺎ ﹶﻛ ﹶﻔ َﺮ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ‬ ‫ﲔ ﻭَﺍ ﹾﻟﻤُﺮَﺍﺩُ‬ ‫ﻆ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﻕ ﹶﻟ ﹾﻔ ِ‬ ‫ﹶﻓﻤَﺎ ﺯَﺍ ﹶﻝ ﺍﻟﺴﱠﹶﻠﻒُ َﻳ ﺨَﺎﻓﹸﻮ ﹶﻥ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂَﻳ ِﺔ َﻭﹶﻟ ْﻮ ﹸﺃﺭﹺﻳ َﺪ ﺑﹺﻬَﺎ َﻣ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﹶﻟ ْﻢ ﻳَ ﺨَﺎﻓﹸﻮﺍ َﻭﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈ ﹾﻃﻠﹶﺎ ُ‬ ‫ﺢ " ‪ :‬ﹶﺃﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ َﻣ ْﻦ‬ ‫ﺏ ﺍﻟﺼﱠ ﺤِﻴ ُ‬ ‫ﺠﻮَﺍ ُ‬ ‫ﻉ ﹶﻓﻠﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻠﹸﻪُ َﻋﹶﻠ ْﻴ ِﻪ ‪َ .‬ﻭ " ﺍ ﹾﻟ َ‬ ‫ﺏ ﺍﻟﺸﱠﺎ ﹺﺭ ﹺ‬ ‫ﺻ ﹶﻞ ﹶﻟﻪُ ﻓِﻲ ِﺧﻄﹶﺎ ﹺ‬ ‫ﺲ ﹺﺑﻜﹶﺎِﻓ ﹺﺮ ﻟﹶﺎ ﹶﺃ ْ‬ ‫ﹺﺑ ِﻪ َﻣ ْﻦ ﹶﻟ ْﻴ َ‬ ‫ﺴﻦُ َﻋ َﻤﻠﹰﺎ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ ْﺧﹶﻠﺼُﻪُ‬ ‫ﺽ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ِﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻔﻀﻴﻞ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ‬ ‫ﺍﺗﱠﻘﹶﻰ ﺍﻟﻠﱠ َﻪ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺻ َﻮﺑُﻪُ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻥﱠ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺻَﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ‬ ‫ﺻ َﻮﺑُﻪُ ﻗِﻴ ﹶﻞ ‪ :‬ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ‬ ‫َﻭﹶﺃ ْ‬ ‫ﺻﻮَﺍﺑًﺎ ﻭَﺍﹾﻟ ﺨَﺎِﻟﺺُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻟﻠﱠ ِﻪ ﻭَﺍﻟﺼﱠﻮَﺍﺏُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠ ِﺔ‬ ‫ﺻﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َ‬ ‫َ‬

‫ﺢ َﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ‪ } :‬ﹶﺃﻧَﺎ‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ‪ .‬ﹶﻛﻤَﺎ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﹶﻓ َﻤ ْﻦ َﻋ ِﻤ ﹶﻞ ِﻟ َﻐ ْﻴ ﹺﺮ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﹶﻛﹶﺄ ْﻫ ﹺﻞ ﺍﻟﺮﱢﻳَﺎ ِﺀ ‪ -‬ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨﻪُ ﹶﺫِﻟ َ‬ ‫ﹶﺃ ﹾﻏﻨَﻰ ﺍ ﻟﺸﱡ َﺮﻛﹶﺎ ِﺀ َﻋ ْﻦ ﺍﻟﺸﱢ ْﺮ ِﻙ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﹶﺃ ْﺷ َﺮ َﻙ َﻣﻌِﻲ ﻓِﻴ ِﻪ ﹶﻏ ْﻴﺮﹺﻱ ﹶﻓﹶﺄﻧَﺎ ﺑَﺮﹺﻱﺀٌ ِﻣ ْﻨﻪُ َﻭﻫُ َﻮ ﹸﻛﱡﻠ ُﻪ ِﻟﻠﱠﺬِﻱ ﹶﺃ ْﺷ َﺮ ﹶﻛﻪُ { ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ‬ ‫ﺻ َﺪﹶﻗ ﹰﺔ ِﻣ ْﻦ ﹸﻏﻠﹸﻮ ﹴﻝ { َﻭﻗﹶﺎ ﹶﻝ ‪ } :‬ﻟﹶﺎ‬ ‫ﺻﻠﹶﺎ ﹰﺓ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹶﻃﻬُﻮ ﹴﺭ َﻭﻟﹶﺎ َ‬ ‫ﺢ ‪ } :‬ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻠﱠ ُﻪ َ‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﹾﻟ َ‬ ‫َ‬ ‫ﻱ‬ ‫ﺲ َﻋﹶﻠ ْﻴ ِﻪ ﺃﹶﻣْﺮُﻧَﺎ ﹶﻓﻬُ َﻮ َﺭﺩﱞ { ﹶﺃ ْ‬ ‫ﺢ ‪َ } :‬ﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﹶﻟ ْﻴ َ‬ ‫ﺚ ﺍﻟﺼﱠﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺨﻤَﺎ ﹺﺭ { َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺾ ﺇﻟﱠﺎ ﹺﺑ ِ‬ ‫ﺻﻠﹶﺎ ﹶﺓ ﺣَﺎِﺋ ﹴ‬ ‫َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻠﱠ ُﻪ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨﻪُ َﻭﹺﺇ ﹾﻥ‬ ‫ﺲ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ْﻣﺮُ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﹶﻓﻬُ َﻮ َﻣ ْﺮﺩُﻭ ٌﺩ ﹶﻏ ْﻴﺮُ َﻣ ﹾﻘﺒُﻮ ﹴﻝ ‪ .‬ﹶﻓ َﻤ ْﻦ ﺍﺗﱠﻘﹶﻰ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﹶﻟ ْﻴ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ُﻣﺘﱠ ِﻘﻴًﺎ ﻟِﻠﺸﱢ ْﺮ ِﻙ ‪َ .‬ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﻭَﺍﻟﱠﺬِﻳﻦَ‬ ‫ﺲ ُﻣﺘﱠ ِﻘﻴًﺎ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺻﻠﱠﻰ ﹺﺑ َﻐْﻴ ﹺﺮ ُﻭ ﺿُﻮ ٍﺀ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨﻪُ ِﻟﹶﺄﻧﱠﻪُ ﹶﻟْﻴ َ‬ ‫َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺃﹶﻧﱠﻬَﺎ‬ ‫ﺸ ﹶﺔ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺚ } ﻋَﺎِﺋ َ‬ ‫ﻳُﺆْﺗُﻮﻥﹶ ﻣَﺎ ﺁﺗَﻮْﺍ َﻭﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ ﹶﺃﻧﱠ ُﻬ ْﻢ ﺇﻟﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ { َﻭﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﻑ ﹶﺃ ﹾﻥ ﻳَُﻌﺬﱠﺏُ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻟﹶﺎ ﻳَﺎ ﺍ ْﺑَﻨ ﹶﺔ ﺍﻟﺼﱢﺪﱢﻳ ﹺﻖ َﻭﹶﻟ ِﻜﻨﱠﻪُ‬ ‫ﺨ ْﻤ َﺮ َﻭَﻳ ﺨَﺎ ُ‬ ‫ﺴ ﹺﺮ ﻕُ َﻭَﻳﺸْ َﺮﺏُ ﺍﹾﻟ َ‬ ‫ﺖ ‪ :‬ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃﻫُ َﻮ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳ ْﺰﻧﹺﻲ َﻭَﻳ ْ‬ ‫ﻗﹶﺎﹶﻟ ْ‬ ‫ﺨ ْﻮِﻓ ِﻪ ﹶﺃ ﹾﻥ‬ ‫ﻒ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳَُﺘ ﹶﻘﺒﱠ ﹶﻞ ِﻣ ْﻨﻪُ ِﻟ َ‬ ‫ﻑ ِﻣ ْﻦ ﺍﻟﺴﱠﹶﻠ ِ‬ ‫ﻑ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳُ ﹾﻘَﺒ ﹶﻞ ِﻣ ْﻨﻪُ { ‪َ .‬ﻭ َﺧ ْﻮﻑُ َﻣ ْﻦ ﺧَﺎ َ‬ ‫ﺼﺪﱠ ﻕُ َﻭَﻳ ﺨَﺎ ُ‬ ‫ﺼﻠﱢﻲ َﻭَﻳﺼُﻮ ُﻡ َﻭَﻳَﺘ َ‬ ‫ﺍﻟﺮﱠ ُﺟ ﹸﻞ ُﻳ َ‬ ‫ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ ﹶﺃﺗَﻰ ﺑﹺﺎ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻋﻠﹶﻰ َﻭ ْﺟ ﹺﻬ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ‪ :‬ﻭَﻫَﺬﹶﺍ ﹶﺃ ﹾﻇ َﻬﺮُ ﺍﻟﹾﻮُﺟُﻮﻩِ ﻓِﻲ ﺍ ْﺳِﺘ ﹾﺜﻨَﺎ ِﺀ َﻣ ْﻦ ﺍﺳْﺘَﺜﹾﻨَﻰ ِﻣ ْﻨ ُﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َﻭﻓِﻲ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ‬ ‫ﺐ‬ ‫ﻑ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ ﺁﺗَﻰ ﺑﹺﺎ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﺨ ْﻮ ِ‬ ‫ﺻﻠﱠﻴْﺖ ‪ -‬ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ‪ِ -‬ﻟ َ‬ ‫ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ ﹶﺃ َﺣ ِﺪ ِﻫ ْﻢ ‪ :‬ﹶﺃﻧَﺎ ﻣُﺆْﻣِﻦٌ " ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ " ‪َ -‬ﻭ َ‬ ‫ﺼﺪِﻳ ﹺﻖ ؛ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ُﻳﺮَﺍ َﺩ ﹺﺑﺎﻟﹾﺂَﻳ ِﺔ ‪ :‬ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ‬ ‫َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﹺﺑ ِﻪ ﻟﹶﺎ َﻋﻠﹶﻰ ﹺﺟ َﻬ ِﺔ ﺍﻟﺸﱠﻚﱢ ﻓِﻴﻤَﺎ ﹺﺑ ﹶﻘ ﹾﻠﹺﺒ ِﻪ ِﻣ ْﻦ ﺍﻟﺘﱠ ْ‬ ‫ﺸﺮُﻭﻃﹰﺎ ﹺﺑ ﹶﻜ ْﻮ ِﻥ‬ ‫ﺲ ُﻣﺘﱠِﻘﻴًﺎ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒُﻮ ﹸﻝ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻣ ْ‬ ‫ﺏ ﹶﻟ ْﻴ َ‬ ‫ﲔ ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳﺘُﻮ َ‬ ‫ﺏ ﻛﹸﻠﱠﻬَﺎ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﻜﹶﺎِﻓ َﺮ ﻭَﺍ ﹾﻟﻔﹶﺎ ِﺳ َﻖ ِﺣ َ‬ ‫ﺇﻟﱠﺎ ِﻣﻤﱠ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﺏ َﻳ ﹾﺄﺗِﻲ‬ ‫ﲔ َﻳﺘُﻮ ُ‬ ‫ﺐ ِﺣ َ‬ ‫ﻁ ﺍﻟﺘﱠ ﹾﻘﻮَﻯ ﻓِﻲ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺘﱠﺎِﺋ َ‬ ‫ﻑ ﻣَﺎ ﺇﺫﹶﺍ ﺍ ْﺷَﺘ َﺮ ﹶ‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﺐ ﹶﻟﻪُ ﺍ ْﻣَﺘَﻨ َﻊ ﹶﻗﺒُﻮ ﹸﻝ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ‪ .‬ﹺﺑ ِ‬ ‫ﲔ ِﻓ ْﻌِﻠ ِﻪ ﻟﹶﺎ ﹶﺫ ْﻧ َ‬ ‫ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ِﺣ َ‬ ‫ﺐ َﺑ ﹾﻞ ﻫُ َﻮ ﻣُﺘﱠ ﹴﻖ ﻓِﻲ ﺣَﺎ ﹺﻝ‬ ‫ﺺ ِﻣ ْﻦ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫ﺨﹸﻠ ْ‬ ‫ﺨ ْﻴ ﹺﺮ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﲔ ُﺷﺮُﻭ ِﻋ ِﻪ ﻓِﻲ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻣُ ْﻨَﺘ ِﻘ ﹲﻞ ِﻣ ْﻦ ﺍﻟﺸﱠﺮﱢ ﺇﻟﹶﻰ ﺍﹾﻟ َ‬ ‫ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻮَﺍ ﹺﺟَﺒ ِﺔ َﻭﻫُ َﻮ ِﺣ َ‬ ‫ﻂ َﺳﻴﱢﺌﹶﺎُﺗ ُﻪ‬ ‫ﺴﻘﹸ ﹶ‬ ‫ﺐ ﹶﺃ ﹾﻥ َﺗ ْ‬ ‫ﺏ ﹶﻟ َﻮ َﺟ َ‬ ‫ﲑ ٍﺓ ﹸﺛﻢﱠ ﺗَﺎ َ‬ ‫ﺼﺮﱞ َﻋﻠﹶﻰ ﹶﻛﹺﺒ َ‬ ‫ﺼ ِﻪ ِﻣ ْﻨﻪُ ‪َ .‬ﻭ " ﹶﺃ ْﻳﻀًﺎ " ﹶﻓﹶﻠ ْﻮ ﹶﺃﺗَﻰ ﺍ ﹾﻟﹺﺈْﻧﺴَﺎ ﹸﻥ ﹺﺑﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﺍﹾﻟﹺﺒﺮﱢ َﻭﻫُ َﻮ ُﻣ ِ‬ ‫ﺨﱡﻠ ِ‬ ‫َﺗ َ‬ ‫ﺱ َﻣﻈﹶﺎِﻟﻢُ‬ ‫ﲔ ﹶﺃﺗَﻰ ﺑﹺﻬَﺎ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺳﻘﹰﺎ ‪َ .‬ﻭ " ﹶﺃ ْﻳﻀًﺎ " ﻓﹶﺎ ﹾﻟﻜﹶﺎِﻓﺮُ ﺇﺫﹶﺍ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫ﺕ َﻭﻫُ َﻮ ِﺣ َ‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫ﻚ ﺍﹾﻟ َ‬ ‫ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ َﻭﺗُ ﹾﻘَﺒﻞﹸ ِﻣ ْﻨﻪُ ِﺗ ﹾﻠ َ‬ ‫ﻚ ﺍﻟﺬﱢﻣﱢﻲﱡ ﺇﺫﹶﺍ ﹶﺃ ْﺳﹶﻠ َﻢ ‪ -‬ﹶﻗ ْﺒ ﹶﻞ ﺇ ْﺳﻠﹶﺎ ِﻣ ِﻪ َﻣ َﻊ َﺑﻘﹶﺎ ِﺀ َﻣﻈﹶﺎِﻟ ﹺﻢ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ َﻋﹶﻠ ْﻴ ِﻪ ؛ ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ َﻤﻞﹸ ﻟﹶﺎ‬ ‫ﻑ ‪َ -‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺐ َﻭﹶﻗ ﹾﺬ ٍ‬ ‫ﺼ ﹴ‬ ‫ِﻣ ْﻦ ﹶﻗ ْﺘ ﹴﻞ َﻭ ﹶﻏ ْ‬ ‫ﺶ ﻭَﺍ ﹾﻟ َﻤﻈﹶﺎِﻟ ﹺﻢ ؛ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻊ ﺇ ْﺳﻠﹶﺎ ِﻣ ِﻪ ﻣُ ﺨَﻠﱠﺪًﺍ‬ ‫ﺏ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ‬ ‫ﺼ ﺢﱠ ﺇ ْﺳﻠﹶﺎ ُﻡ ﺍﻟﺬﱢﻣﱢﻲﱢ َﺣﺘﱠﻰ َﻳﺘُﻮ َ‬ ‫ﲑ ﹶﺓ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻟ ْﻢ َﻳ ِ‬ ‫ﻳُ ﹾﻘَﺒﻞﹸ ﺇﻟﱠﺎ ِﻣﻤﱠ ْﻦ ﻟﹶﺎ ﹶﻛﹺﺒ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻟﻬُ ْﻢ ﹸﺫﻧُﻮﺏٌ ﻣَﻌْﺮُﻭﻓﹶﺔﹲ َﻭ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺗَﺒﹺﻌَﺎﺕٌ ﹶﻓﻴُ ﹾﻘَﺒﻞﹸ‬ ‫ﲔ َﻋﻠﹶﻰ َﻋ ْﻬ ِﺪ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺱ ﻣُﺴِْﻠ ِﻤ َ‬ ‫َﻭﹶﻗ ْﺪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﱠﺎ ُ‬ ‫ﲑ ﹶﺓ ْﺑ َﻦ ﺷُ ْﻌَﺒ ﹶﺔ ﹶﻟﻤﱠﺎ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ‬ ‫ﺢ } ﹶﺃﻥﱠ ﺍﻟﹾﻤُ ِﻐ َ‬ ‫ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺇ ْﺳﻠﹶﺎ ُﻣ ُﻬ ْﻢ َﻭَﻳﺘُﻮﺑُﻮ ﹶﻥ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ ِﻣ ْﻦ ﺍﻟﺘﱠﺒﹺﻌَﺎﺕِ ‪ .‬ﹶﻛﻤَﺎ ﹶﺛَﺒ َ‬ ‫ﲑﺓﹸ ﻗﹶﺎﺋِﻢٌ‬ ‫ﺴﻌُﻮ ٍﺩ ﻋَﺎ َﻡ ﺍﻟﹾ ﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ ﻭَﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫ﺭَﺍﹶﻓ َﻖ ﹶﻗ ْﻮﻣًﺎ ﻓِﻲ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠﻴﱠ ِﺔ ﹶﻓ َﻐ َﺪ َﺭ ﹺﺑ ﹺﻬ ْﻢ َﻭﹶﺃ َﺧ ﹶﺬ ﹶﺃ ْﻣﻮَﺍﹶﻟ ُﻬ ْﻢ َﻭﺟَﺎ َﺀ ﹶﻓﹶﺄ ْﺳﹶﻠ َﻢ ﹶﻓﹶﻠﻤﱠﺎ ﺟَﺎ َﺀ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ َﻣ ْ‬ ‫ﲑﺓﹸ‬ ‫ﻒ ﹶﻓﻘﹶﺎ ﹶﻝ ‪َ :‬ﻣ ْﻦ ﻫَﺬﹶﺍ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ‪ :‬ﺍ ْﺑ ُﻦ ﹸﺃ ْﺧﺘِﻚ ﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫ﲑﺓﹸ ﺑﹺﺎﻟﺴﱠ ْﻴ ِ‬ ‫ﻒ َﺩﹶﻓ َﻌﻪُ ﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺑﹺﺎﻟﺴﱠ ْﻴ ِ‬ ‫ﺱ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫َﻋﻠﹶﻰ َﺭ ﹾﺃ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ُﻡ ﹶﻓﹶﺄ ﹾﻗَﺒﻠﹸﻪُ َﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤَﺎ ﹸﻝ ﹶﻓﹶﻠﺴْﺖ ِﻣ ْﻨﻪُ‬ ‫ﻚ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ ﻏﺪﺭ ﹶﺃﹶﻟﺴْﺖ ﹶﺃ ْﺳﻌَﻰ ﻓِﻲ ﻏﹸﺪْ َﺭِﺗ َ‬ ‫ﻚ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑ ﹺﻬ ْﻢ‬ ‫ﺸﻲﱢ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ ﻣَﺎ َﻋﹶﻠ ْﻴ َ‬ ‫ﻓِﻲ َﺷ ْﻲ ٍﺀ { َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭﻟﹶﺎ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﹺﺎﻟﹾﻐَﺪَﺍﺓِ ﻭَﺍ ﹾﻟَﻌ ِ‬ ‫ﻚ‬ ‫ﻚ ﻭَﺍﺗﱠَﺒ َﻌ َ‬ ‫ﺡ ‪ } :‬ﹶﺃﻧُ ْﺆ ِﻣﻦُ ﹶﻟ َ‬ ‫ﲔ { ﻭَﻗﹶﺎﻟﹸﻮﺍ ِﻟﻨُﻮ ﹺ‬ ‫ﻚ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ ﹶﻓَﺘ ﹾﻄﺮُ َﺩﻫُ ْﻢ ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬ ‫ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ َﻭﻣَﺎ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑ َ‬ ‫ﺸُﻌﺮُﻭ ﹶﻥ { ‪َ .‬ﻭﻟﹶﺎ َﻧ ْﻌ ﹺﺮﻑُ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻦ‬ ‫ﺍ ﹾﻟﹶﺄ ْﺭ ﹶﺫﻟﹸﻮ ﹶﻥ { } ﻗﹶﺎ ﹶﻝ َﻭﻣَﺎ ِﻋ ﹾﻠﻤِﻲ ﹺﺑﻤَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { } ﺇ ﹾﻥ ِﺣﺴَﺎُﺑ ُﻬ ْﻢ ﺇﻟﱠﺎ َﻋﻠﹶﻰ َﺭﺑﱢﻲ ﹶﻟ ْﻮ َﺗ ْ‬ ‫ﻚ ﺳَﺎِﺋﺮُ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍﹾﻟﹺﺒﺮﱢ ِﻣ ْﻦ‬ ‫ﺼ ﺢﱡ ﺇ ْﺳﻠﹶﺎﻣُﻚ َﺣﺘﱠﻰ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ َﻋﹶﻠﻴْﻚ ﺫﹶﻧْﺐٌ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺴِﻠﻢُ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ﻟﹶﺎ َﻳ ِ‬ ‫ﲔ ﺟَﺎ َﺀﻩُ ِﺫﻣﱢﻲﱞ ﻳُ ْ‬ ‫ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺍﻟﺼﱠﻠﹶﺎ ِﺓ ﻭَﺍﻟﺰﱠﻛﹶﺎ ِﺓ ‪.‬‬ ‫ﻭﰲ ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٧٩‬‬ ‫ﺻﺮﱠ َﻋﻠﹶﻰ ِﻣ ﹾﺜِﻠ ِﻪ ‪.‬‬ ‫ﺐ ﹶﺃ َ‬ ‫ﺼ ﺢﱡ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ِﻣ ْﻦ ﹶﺫْﻧ ﹴ‬ ‫ﺏ ( َﻭﻟﹶﺎ َﺗ ِ‬ ‫ﺼﺮﱢ ‪َ ،‬ﻭ ﹶﻛ ْﻴ ِﻔﻴﱠ ِﺔ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺻ ﺤﱠ ِﺔ َﺗ ْﻮَﺑ ِﺔ ﺍ ﹾﻟ ُﻤ ِ‬ ‫ﻓﹶﺼْﻞﹲ ) ﻓِﻲ َﻋ َﺪ ﹺﻡ ِ‬ ‫ﺡ َﻭﹶﻗﺪﱠ َﻣﻪُ ﻓِﻲ ﺍﻟﺮﱢﻋَﺎَﻳ ِﺔ ‪.‬‬ ‫ﺐ ﻭَﺍﻟﺸﱠ ْﺮ ﹺ‬ ‫ﺼ ﺢﱡ ِﻣ ْﻦ َﺣﻖﱢ ﺍﻟﹾﺂ َﺩ ِﻣﻲﱢ ‪ ،‬ﹶﺫ ﹶﻛ َﺮﻩُ ﻓِﻲ ﺍﻟﹾﻤُﺴَْﺘﻮْ ِﻋ ﹺ‬ ‫ﺐ ﻇﹶﺎﻟِﻢٌ َﻭﻟﹶﺎ ﻣُﺴْﺮﹺﻑٌ ‪َ ،‬ﻭﻟﹶﺎ َﺗ ِ‬ ‫َﻭﻟﹶﺎ ُﻳﻘﹶﺎ ﹸﻝ ﻟِﻠﺘﱠﺎِﺋ ﹺ‬ ‫ﲔ َﻋ ْﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َﻭَﻧﺺﱠ َﻋﹶﻠ ْﻴ ِﻪ‬ ‫ﺤَ‬ ‫ﺽ ﺍﻟﺼﱠﺎِﻟ ِ‬ ‫َﻭﹶﻗ ﹶﻄ َﻊ ﹺﺑ ِﻪ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ ﻓِﻲ ﺍ ﹾﻟﹺﺈ ْﺭﺷَﺎ ِﺩ َﻭﻓِﻲ ﺍ ﹾﻟﹸﻔﺼُﻮ ﹺﻝ َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﹶﺫ ﹶﻛ َﺮﻩُ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱﱡ ﻓِﻲ ﹺﺭﻳَﺎ ﹺ‬

‫ﺏ‬ ‫ﹶﺃ ْﺣ َﻤﺪُ ﻗﹶﺎ ﹶﻝ َﻋْﺒﺪُ ﺍﻟﻠﱠ ِﻪ ‪َ :‬ﺳﹶﺄ ﹾﻟﺖُ ﹶﺃﺑﹺﻲ َﻋ ْﻦ َﺭﺟُ ﹴﻞ ﺍ ْﺧﺘَﺎ ﹶﻥ ِﻣ ْﻦ َﺭﺟُ ﹴﻞ ﻣَﺎﻟﹰﺎ ‪ ،‬ﹸﺛﻢﱠ ﹶﺃﻧْ ﹶﻔ ﹶﻘﻪُ ‪َ ،‬ﻭﹶﺃﺗْﹶﻠ ﹶﻔﻪُ ‪ ،‬ﹸﺛﻢﱠ ﺇﻧﱠ ُﻪ َﻧ ِﺪ َﻡ َﻋﻠﹶﻰ ﻣَﺎ ﹶﻓ َﻌ ﹶﻞ َﻭﺗَﺎ َ‬ ‫ﺕ َﻋﻠﹶﻰ ﹶﻓ ﹾﻘ ﹺﺮ ِﻩ ﺧَﻠﹶﺎﺹٌ ِﻣﻤﱠﺎ َﻋﹶﻠ ْﻴ ِﻪ ؟ ﹶﻓ ﹶﻘﺎ ﹶﻝ ﹶﺃﺑﹺﻲ ‪ :‬ﻟﹶﺎ‬ ‫ﺲ ِﻋْﻨ َﺪﻩُ ﻣَﺎ ُﻳ َﺆﺩﱢﻱ ﹶﻓ َﻬ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ َﻧ َﺪ ِﻣ ِﻪ َﻭَﺗ ْﻮَﺑِﺘ ِﻪ ﻣَﺎ ُﻳ ْﺮﺟَﻰ ﹶﻟﻪُ ﹺﺑ ِﻪ ﺇ ﹾﻥ ﻣَﺎ َ‬ ‫َﻭﹶﻟ ْﻴ َ‬ ‫ﺕ ﹶﻓﻬُ َﻮ ﻭَﺍﺟﹺﺐٌ َﻋﹶﻠ ْﻴ ِﻪ ‪.‬‬ ‫ﺤﻖﱠ َﻭﹺﺇ ﹾﻥ ﻣَﺎ َ‬ ‫ﻱ ﺍ ﹾﻟ َ‬ ‫ُﺑﺪﱠ ﻟِﻬَﺬﹶﺍ ﺍﻟﺮﱠﺟُ ﹺﻞ ِﻣ ْﻦ ﹶﺃ ﹾﻥ ﻳُ َﺆﺩﱢ َ‬ ‫ﺐ ﹶﺃ ْﺭ ﺿًﺎ ‪ :‬ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺗَﺎﺋِﺒًﺎ َﺣﺘﱠﻰ ﻳَﺮُﺩﱠﻫَﺎ َﻋﻠﹶﻰ ﺻَﺎﺣِﺒﹺﻬَﺎ ‪ ،‬ﺇ ﹾﻥ َﻋِﻠ َﻢ ﺷَﻴْﺌﹰﺎ ﺑَﺎﻗِﻴًﺎ‬ ‫ﺼ َ‬ ‫ﺤ ﹶﻜ ﹺﻢ ﻓِﻴ َﻤ ْﻦ ﹶﻏ َ‬ ‫ﺤﻤﱠ ِﺪ ْﺑ ﹺﻦ ﺍﹾﻟ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ُﻣ َ‬ ‫ﲔ ‪َ :‬ﺗ ْﻮَﺑﺘُﻪُ ﹶﺃ ﹾﻥ َﻳ ُﺮﺩﱠ ﻣَﺎ ﹶﺃ َﺧ ﹶﺬ ‪.‬‬ ‫ِﻣ ْﻦ ﺍﻟﺴﱠ ﹺﺮﹶﻗ ِﺔ ﺭَﺩﱠﻫَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ْﻳﻀًﺎ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ﻓِﻴ َﻤ ْﻦ ﹶﺃ َﺧ ﹶﺬ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺲ ﻫُ َﻮ ﹶﺃﺧْ َﺮ َﺟﻪُ ‪،‬‬ ‫ﺿ ﹴﻊ ‪ :‬ﻫَﺬﹶﺍ ﹶﺃ ْﻫ َﻮﻥﹸ ‪ ،‬ﹶﻟ ْﻴ َ‬ ‫ﺿ ﹴﻊ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َﻋ ْﺪﻟﹰﺎ َﺣﺘﱠﻰ َﻳ ُﺮﺩﱠ ﻣَﺎ ﹶﺃ َﺧ ﹶﺬ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ َﻣ ْﻮ ِ‬ ‫ﹶﻓﹺﺈ ﹾﻥ َﻭ ﹺﺭﹶﺛﻪُ ﺭَﺟُﻞﹲ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻓِﻲ َﻣ ْﻮ ِ‬ ‫ﺠﺐُ ﺇﹶﻟﻲﱠ ﹶﺃ ﹾﻥ َﻳﺮُﺩﱠﻩُ ‪.‬‬ ‫َﻭﹶﺃﻋْ َ‬ ‫ﺼﻠﱢ َﻲ ؟ ﻗﹶﺎ ﹶﻝ ‪َ :‬ﻧ َﻌ ْﻢ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ ‪َ :‬ﺑﻠﹶﻰ َﻭﺍﹶﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ‬ ‫ﺢ ﻓِﻴ َﻤ ْﻦ َﺗ َﺮ َﻙ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ َﻭ َﺳﹶﺄﹶﻟﻪُ ﺻَﺎﻟِ ﺢٌ َﺗ ْﻮَﺑﺘُﻪُ ﹶﺃ ﹾﻥ ﻳُ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺣ َﻤﺪُ ﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ﺻَﺎِﻟ ﹴ‬ ‫ﻳُ َﻌﻮﱢﺽُ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ َﻡ ﻗﹶﺎﹶﻟﻪُ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ ‪.‬‬ ‫ﺕ ﻧَﺎ ِﺩﻣًﺎ‬ ‫ﺱ ‪َ ،‬ﻭ َﻣ ْﻦ ﻣَﺎ َ‬ ‫ﺐ َﻭﻫُ َﻮ ﹶﻗ ْﻮﻝﹸ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ‬ ‫ﺢ ِﻓﻲ ﺍ ﹾﻟ َﻤ ﹾﺬ َﻫ ﹺ‬ ‫ﺼ ﺢﱡ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﻣِﻨْﻬَﺎ َﻋﻠﹶﻰ ﺍﻟﺼﱠﺤِﻴ ﹺ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍ ﹾﻟ ﹺﻬﺪَﺍَﻳ ِﺔ َﻭ َﻣﻈﹶﺎِﻟﻢُ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ َﺗ ِ‬ ‫ﺨَﺒ ﹺﺮ } ﻟﹶﺎ َﻳ ْﺪﺧُﻞﹸ ﺍﻟﻨﱠﺎ َﺭ ﺗَﺎﺋِﺐٌ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ { ‪.‬‬ ‫ﻋَﻠﹶﻴْﻬَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﺍ ﹾﻟ ُﻤﺠَﺎﺯﹺﻱ ﻟِﻠﹾﻤَﻈﹾﻠﹸﻮﻡﹺ َﻋ ْﻨﻪُ ﹶﻛﻤَﺎ َﻭ َﺭ َﺩ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﻚ ﺇﺫﹶﺍ ﹶﺃ ْﻣ ﹶﻜَﻨ ُﻪ‬ ‫ﺤﻘﱢ ِﻪ ﹶﺃ ْﻭ َﻳ ْﻨﻮﹺﻱ ﹶﺫِﻟ َ‬ ‫ﺴَﺒﹺﺒ ِﻪ ‪ ،‬ﹶﺃ ْﻭ َﺑ ﹶﺬﹶﻟﻪُ ﺇﻟﹶﻰ ﻣُﺴَْﺘ ِ‬ ‫ﺏ ﹺﺑ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﺮﱢﻋَﺎَﻳ ِﺔ ﺍ ﹾﻟ ﹸﻜْﺒﺮَﻯ ﹶﻓ َﻌﻠﹶﻰ ﺍ ﹾﻟ َﻤْﻨ ﹺﻊ َﻳ ُﺮﺩﱡ ﻣَﺎ ﹶﺃِﺛ َﻢ ﹺﺑ ِﻪ َﻭﺗَﺎ َ‬ ‫ﺤﻞﱠ ِﻣ ْﻦ ﺍ ﹾﻟﻐِﻴَﺒ ِﺔ ﻭَﺍﻟﻨﱠﻤِﻴ َﻤ ِﺔ َﻭﻧَ ﺤْﻮﹺﻫِﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ ‪:‬‬ ‫ﺴَﺘ ِ‬ ‫ﺤﻘﱢ ِﻪ ‪َ ،‬ﻭﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﻚ ﹺﺑ ﹺﺮ ﺿَﺎ ِﺀ ﻣُﺴَْﺘ ِ‬ ‫َﻭَﺗ َﻌﺬﱠ َﺭ َﺭﺩﱡﻩُ ﻓِﻲ ﺍﹾﻟ ﺤَﺎ ﹺﻝ َﻭﹶﺃﺧﱠ َﺮ ﹶﺫِﻟ َ‬ ‫ﻀ َﺮ ﹶﺓ َﻋ ْﻦ‬ ‫ﺤﺮﹺﻳ ﹺﺮﻱﱢ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﻧ ْ‬ ‫ﲑ َﻋ ْﻦ ﺍ ﹾﻟ َ‬ ‫ﻁ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﺭﺟَﺎ ٍﺀ ﺍﹾﻟ ﺨُﺮَﺍﺳَﺎﹺﻧﻲﱢ َﻋ ْﻦ َﻋﺒﱠﺎ ِﺩ ْﺑ ﹺﻦ ﹶﻛِﺜ ﹴ‬ ‫ﺏ َﺣﺪﱠﹶﺛﻨَﺎ ﹶﺃ ْﺳﺒَﺎ ﹸ‬ ‫ﺤﻴَﻰ ْﺑ ُﻦ ﹶﺃﻳﱡﻮ َ‬ ‫ﺣَﺪﱠﺛﹶﻨَﺎ َﻳ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪ } :‬ﺇﻳﱠﺎ ﹸﻛ ْﻢ ﻭَﺍ ﹾﻟﻐِﻴَﺒ ﹶﺔ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟﻐِﻴَﺒ ﹶﺔ ﹶﺃ َﺷﺪﱡ ِﻣ ْﻦ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ ﻋَﻨْﻬُﻤَﺎ ﻗﹶﺎﻟﹶﺎ ‪ :‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺟَﺎﹺﺑ ﹴﺮ َﻭﹶﺃﺑﹺﻲ َﺳﻌِﻴ ٍﺪ َﺭ ِ‬ ‫ﺐ ﺍ ﹾﻟﻐِﻴَﺒ ِﺔ ﻟﹶﺎ ﻳُ ْﻐ ﹶﻔﺮُ ﹶﻟﻪُ َﺣﺘﱠﻰ َﻳ ْﻐِﻔ َﺮ ﹶﻟﻪُ ﺻَﺎ ِﺣﺒُﻪُ {‬ ‫ﺍﻟﺰﱢﻧَﺎ ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﺍﻟﺮﱠﺟُ ﹶﻞ ﹶﻗ ْﺪ َﻳ ْﺰﻧﹺﻲ ﻓﹶﻴَﺘُﻮﺏُ ﻓﹶﻴَﺘُﻮﺏُ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ َﻋﹶﻠ ْﻴ ِﻪ ‪َ ،‬ﻭﹺﺇﻥﱠ ﺻَﺎ ِﺣ َ‬ ‫ﺚ ﹸﺛﻢﱠ ﹶﺫ ﹶﻛ َﺮ َﺣﺪِﻳﹶﺜﻪُ } َﻣ ْﻮﺕُ ﺍﻟﹾﻐَﺮﹺﻳﺐﹺ ﺷَﻬَﺎﺩَﺓﹲ { ‪.‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻋَﺒﱠﺎﺩٌ ﺿَﻌِﻴﻒٌ ﻭَﺃﹶﺑُﻮ َﺭﺟَﺎ ٍﺀ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻌُﹶﻘ ْﻴِﻠﻲﱡ ‪ :‬ﻣُ ْﻨ ﹶﻜﺮُ ﺍﹾﻟ َ‬ ‫ﺦ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﺃﻧﱠﻪُ ﹶﻗ ْﻮﻝﹸ ﺍﹾﻟﹶﺄ ﹾﻛﹶﺜﺮﹺﻳ َﻦ ‪َ ،‬ﻭ ﹶﺫ ﹶﻛ َﺮ ﹶﻏ ْﻴﺮُ‬ ‫َﻭﻗِﻴ ﹶﻞ ﺇ ﹾﻥ َﻋِﻠ َﻢ ﹺﺑ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ُﻡ َﻭﹺﺇﻟﱠﺎ َﺩﻋَﺎ ﹶﻟﻪُ ﻭَﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ َﻭﹶﻟ ْﻢ َﻳ ْﻌﹶﻠ ْﻤ ُﻪ ‪َ ،‬ﻭ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﺸﱠْﻴ ُ‬ ‫ﺤﻠِﻴ ﹸﻞ ِﻣ ْﻨ ُﻪ ؟ َﻋﻠﹶﻰ ﹺﺭﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ‪،‬‬ ‫ﺸَﺘ َﺮﻁﹸ ِﻟَﺘ ْﻮَﺑِﺘ ِﻪ ﺇ ْﻋﻠﹶﺎ ُﻣ ُﻪ ﻭَﺍﻟﺘﱠ ْ‬ ‫ﻑ ﺇْﻧﺴَﺎ ٍﻥ ﹶﺃ ْﻭ ﻏِﻴَﺒِﺘ ِﻪ ﹶﻗ ْﺒ ﹶﻞ ِﻋ ﹾﻠ ِﻤ ِﻪ ﹺﺑ ِﻪ َﻫ ﹾﻞ ﻳُ ْ‬ ‫ﺏ ِﻣ ْﻦ ﹶﻗ ﹾﺬ ِ‬ ‫ﻭَﺍ ِﺣ ٍﺪ ‪ :‬ﺇ ﹾﻥ ﺗَﺎ َ‬ ‫ﺏ َﺭ ُﺟﻠﹰﺎ ﹸﺛﻢﱠ ﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ ﹶﻟﻪُ‬ ‫ﺲ َﻣ ْﺮﻓﹸﻮﻋًﺎ } َﻣ ْﻦ ﺍ ﹾﻏﺘَﺎ َ‬ ‫ﺨﻠﱠﺎ ﹸﻝ ﹺﺑﹺﺈ ْﺳﻨَﺎ ِﺩ ِﻩ َﻋ ْﻦ ﹶﺃَﻧ ﹴ‬ ‫ﺤﻤﱠ ٍﺪ ﺍﹾﻟ َ‬ ‫ﻭَﺍ ْﺧﺘَﺎ َﺭ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ﹾﻠ َﺰﻣُﻪُ ِﻟﻤَﺎ َﺭﻭَﻯ ﺃﹶﺑُﻮ ﻣُ َ‬ ‫ﺴَﺘ ْﻐ ِﻔ َﺮ ﹶﻟﻪُ { َﻭِﻟﹶﺄﻥﱠ ﻓِﻲ ﺇ ْﻋﻠﹶﺎ ِﻣ ِﻪ ﺇ ْﺩﺧَﺎ ﹶﻝ ﹶﻏﻢﱟ‬ ‫ﺏ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺲ َﻣ ْﺮﻓﹸﻮﻋًﺎ } ﹶﻛﻔﱠﺎ َﺭﺓﹸ َﻣ ْﻦ ﺍ ﹾﻏﺘَﺎ َ‬ ‫ِﻣ ْﻦ َﺑ ْﻌﺪُ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻏِﻴَﺒﺘُﻪُ { َﻭﹺﺑﹺﺈ ْﺳﻨَﺎ ِﺩ ِﻩ َﻋ ْﻦ ﹶﺃَﻧ ﹴ‬ ‫ﺲ‬ ‫ﺏ ﻣَﺎ َﺭﻭَﻯ ﹶﺃَﻧ ٌ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ‪ :‬ﺇﻥﱠ ﹶﻛﻔﱠﺎ َﺭ ﹶﺓ ﺍﻟِﺎ ﹾﻏِﺘﻴَﺎ ﹺ‬ ‫ﺦ َﻋ ْﺒﺪُ ﺍ ﹾﻟﻘﹶﺎ ِﺩ ﹺﺭ َﺭ ِ‬ ‫ﻚ ﻭَﻛﹶﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠْﻴ ُ‬ ‫ﺠ ْﺰ ﹶﺫِﻟ َ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ‪ :‬ﹶﻓﹶﻠ ْﻢ َﻳ ُ‬ ‫ﺴﺔﹸ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﻣَﺘْﺮُﻭﻙٌ َﻭ ﹶﺫ ﹶﻛ َﺮ ِﻣ ﹾﺜﹶﻠﻪُ‬ ‫ﺕ َﻭﻓِﻴ ِﻪ َﻋﻨَْﺒ َ‬ ‫ﺠ ْﻮ ﹺﺯﻱﱢ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْﻮ ﺿُﻮﻋَﺎ ِ‬ ‫ﺲ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ ُﺭ ﹶﺫ ﹶﻛ َﺮﻩُ ﺍ ْﺑ ُﻦ ﺍﹾﻟ َ‬ ‫َﻭ ﹶﺫ ﹶﻛ َﺮﻩُ ‪َ ،‬ﻭ َﺧَﺒ ُﺮ ﹶﺃَﻧ ﹴ‬ ‫ﺚ ﺟَﺎﹺﺑ ﹴﺮ َﻭﻓِﻴ ِﻪ َﺣ ﹾﻔﺺُ ْﺑ ُﻦ ﻋُ َﻤ َﺮ ﺍ ﹾﻟﹶﺄ ْﻳِﻠﻲﱡ ﻣَﺘْﺮُﻭﻙٌ ‪.‬‬ ‫ﺚ َﺳ ْﻬ ﹺﻞ ْﺑ ﹺﻦ َﺳﻌِﻴ ٍﺪ َﻭﻓِﻴ ِﻪ َﺳ ﹾﻠﻤَﺎ ﹸﻥ ْﺑ ُﻦ ﻋَﻤْﺮﹴﻭ ﻛﹶﺬﱠﺍﺏٌ ‪َ ،‬ﻭ ِﻣ ْﻦ َﺣﺪِﻳ ِ‬ ‫ِﻣ ْﻦ َﺣﺪِﻳ ِ‬ ‫ﺏ‬ ‫ﺢ َﻭﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍ ﹾﻟَﺒﺮﱢ ﻓِﻲ ِﻛﺘَﺎ ﹺ‬ ‫ﺚ ﺍﻟﺼﱠﺤِﻴ َ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺤﺪَﺍِﺋ ﹺﻖ َﻭﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻧﱠ ُﻪ ﻟﹶﺎ َﻳ ﹾﺬﻛﹸﺮُ ﻓِﻴﻬَﺎ ﺇﻟﱠﺎ ﺍﹾﻟ َ‬ ‫ﺲ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺚ ﹶﺃَﻧ ﹴ‬ ‫َﻭ ﹶﺫ ﹶﻛ َﺮ ﹶﺃْﻳﻀًﺎ َﺣﺪِﻳ ﹶ‬ ‫ﺴَﺘ ْﻐ ِﻔ َﺮ ﹶﻟﻪُ ‪.‬‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ‪ :‬ﹶﻛﻔﱠﺎ َﺭﺓﹸ َﻣ ْﻦ ﺍ ﹾﻏَﺘ ْﺒَﺘﻪُ ﹶﺃ ﹾﻥ َﺗ ْ‬ ‫ﺲ ‪ :‬ﻗﹶﺎ ﹶﻝ ﺣُ ﹶﺬ ْﻳ ﹶﻔﺔﹸ َﺭ ِ‬ ‫ﺠ ِﺔ ﺍ ﹾﻟ َﻤ ﺠَﺎِﻟ ﹺ‬ ‫َﺑ ْﻬ َ‬ ‫ﺴَﺘ ْﻐ ِﻔ َﺮ ِﻟ َﻤ ْﻦ ﺍ ﹾﻏَﺘ ْﺒَﺘﻪُ ‪.‬‬ ‫ﺴ ﹾﻔﻴَﺎ ﹶﻥ ْﺑ ﹺﻦ ﻋَُﻴﻴَْﻨ ﹶﺔ ‪ :‬ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ِﻣ ْﻦ ﺍ ﹾﻟﻐِﻴَﺒ ِﺔ ﹶﺃ ﹾﻥ َﺗ ْ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َﻋ ْﺒﺪُ ﺍﻟﻠﱠ ِﻪ ْﺑ ُﻦ ﺍ ﹾﻟ ُﻤﺒَﺎ َﺭ ِﻙ ِﻟ ُ‬ ‫ﺖ ﻓِﻴ ِﻪ ‪ ،‬ﹶﻓ ﹶﻘﺎ ﹶﻝ ﺍ ْﺑ ُﻦ ﺍ ﹾﻟ ُﻤﺒَﺎ َﺭ ِﻙ ‪ :‬ﻟﹶﺎ ﺗُﺆْﺫﹸﻭﻩُ َﻣﺮﱠَﺗ ْﻴ ﹺﻦ ‪.‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ُﺳ ﹾﻔﻴَﺎ ﹸﻥ ‪َ :‬ﺑ ﹾﻞ َﺗﺴَْﺘﻐْ ِﻔﺮُ ِﻣﻤﱠﺎ ﻗﹸ ﹾﻠ َ‬ ‫ﺡ ﺍﻟﺸﱠﺎِﻓِﻌﻲﱡ ﻓِﻲ ﹶﻓﺘَﺎﻭﹺﻳ ِﻪ ‪.‬‬ ‫ﺦ َﺗِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ْﺑ ُﻦ ﺍﻟﺼﱠﻠﹶﺎ ﹺ‬ ‫َﻭ ِﻣ ﹾﺜﻞﹸ ﹶﻗ ْﻮ ﹺﻝ ﺍ ْﺑ ﹺﻦ ﺍ ﹾﻟ ُﻤﺒَﺎ َﺭ ِﻙ ﺍ ْﺧﺘَﺎ َﺭﻩُ ﺍﻟﺸﱠْﻴ ُ‬ ‫ﺽ ِﻣ ْﻦ ﺍﻏﹾﺘِﻴَﺎﺏﹺ‬ ‫ﺴﹶﺄﹶﻟ ِﺔ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ َﺭ ِﺓ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻓ ﹸﻜ ﱡﻞ َﻣ ﹾﻈِﻠ َﻤ ٍﺔ ﻓِﻲ ﺍ ﹾﻟ ِﻌ ْﺮ ﹺ‬ ‫ﺦ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ َﺑ ْﻌ َﺪ ﹶﺃ ﹾﻥ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠْﻴ ُ‬ ‫ﺐ ﻏِﻴَﺒ ﹰﺔ َﻭﹶﻗ ْﺪ َﻳﻜﹸﻮ ﹸﻥ ﹶﻛ ِﺬﺑًﺎ‬ ‫ﺻ ْﺪﻗﹰﺎ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍ ﹾﻟ َﻤﻐِﻴ ﹺ‬ ‫ﻑ ﹶﻗ ْﺪ َﻳﻜﹸﻮ ﹸﻥ ِ‬ ‫ﻑ ﺇ ﹾﺫ ﺍ ﹾﻟﹶﻘ ﹾﺬ ُ‬ ‫ﺏ ﹶﻓﻬُ َﻮ ﻓِﻲ َﻣ ْﻌﻨَﻰ ﺍ ﹾﻟﹶﻘ ﹾﺬ ِ‬ ‫ﺖ ﻛﹶﺎ ِﺫ ﹴ‬ ‫ﻕ َﻭَﺑ ْﻬ ِ‬ ‫ﺻَﺎ ِﺩ ﹴ‬ ‫ﻱ ﻓِﻲ ﺍ ﹾﻟﹶﺄﹶﺛ ﹺﺮ‬ ‫ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ﺑَﻬْﺘًﺎ ‪ ،‬ﻭَﺍ ْﺧﺘَﺎ َﺭ ﹶﺃﺻْ ﺤَﺎﺑُﻨَﺎ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﻳُ ْﻌِﻠﻤُﻪُ َﺑ ﹾﻞ ﻳَﺪْﻋُﻮ ﹶﻟﻪُ ُﺩﻋَﺎ ًﺀ َﻳﻜﹸﻮ ﹸﻥ ﺇ ْﺣﺴَﺎﻧًﺎ ﺇﹶﻟ ْﻴ ِﻪ ﻓِﻲ ُﻣﻘﹶﺎَﺑﹶﻠ ِﺔ َﻣ ﹾﻈﹶﻠ َﻤِﺘ ِﻪ ﹶﻛﻤَﺎ ﺭُ ﹺﻭ َ‬ ‫‪.‬‬

‫ﻚ ﹶﻟﻪُ‬ ‫ﺴِﻠ ﹴﻢ َﺷَﺘ ْﻤﺘُﻪُ ﹶﺃ ْﻭ ﹶﻟ َﻌ ْﻨﺘُﻪُ ‪ ،‬ﹶﺃ ْﻭ َﺳَﺒ ْﺒﺘُﻪُ ﹶﺃ ْﻭ َﺟﹶﻠ ْﺪﺗُﻪُ ﻓﹶﺎ ْﺟ َﻌ ﹾﻞ ﹶﺫِﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﹶﺃﻳﱡﻤَﺎ ﻣُ ْ‬ ‫ﺏ ﹶﻗ ْﻮﻝﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫َﻭ َﻋ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺴَﻨ ِﺪ‬ ‫ﺢ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ِﻣ ْﻦ َﻭ ْﺟ ٍﻪ ﻛﹶﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﻭَﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﻓِﻲ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺻ ﺤِﻴ ُ‬ ‫ﻚ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ { ﻭَﻫَﺬﹶﺍ َ‬ ‫ﺻﻠﹶﺎ ﹰﺓ َﻭ َﺯﻛﹶﺎ ﹰﺓ َﻭﻗﹸﺮَْﺑ ﹰﺔ ﺗُ ﹶﻘﺮﱢﺑُﻪُ ﺇﹶﻟ ْﻴ َ‬ ‫َ‬ ‫ﺸﺮُ { ‪.‬‬ ‫ﻀﺐُ ﺍ ﹾﻟَﺒ َ‬ ‫ﻀﺐُ ﹶﻛﻤَﺎ َﻳ ْﻐ َ‬ ‫ﺸ ٌﺮ ﹶﺃ ﹾﻏ َ‬ ‫ﻚ َﻋﻠﹶﻰ َﺭﺑﱢ ِﻪ َﻭﻓِﻴ ِﻪ } ﺇﻧﱠﻤَﺎ ﹶﺃﻧَﺎ َﺑ َ‬ ‫ﻁ ﹶﺫِﻟ َ‬ ‫ﺤ ْﻴ ﹺﻦ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ َﻭِﻓﻴ ِﻪ ﺍ ْﺷِﺘﺮَﺍ ﹸ‬ ‫ﻭَﺍﻟﺼﱠﺤِﻴ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺣ َﻤﺪُ ﺣَﺪﱠﺛﹶﻨَﺎ ﻋَﺎﺭﹺﻡٌ ﺣَﺪﱠﺛﹶﻨَﺎ ﻣُ ْﻌَﺘ ِﻤﺮُ ْﺑ ُﻦ ُﺳﹶﻠ ْﻴﻤَﺎ ﹶﻥ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ َﺣﺪﱠﹶﺛﻨَﺎ ﺍﻟﺴﱡ َﻤ ْﻴﻂﹸ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﺍﻟﺴﱠﻮﱠﺍ ﹺﺭ ﺍ ﹾﻟَﻌ َﺪ ﹺﻭﻱﱢ َﻋ ْﻦ ﺧَﺎِﻟ ِﻪ ﻗﹶﺎ ﹶﻝ ‪} :‬‬ ‫ﺴ َﻌ ْﻮ ﹶﻥ َﻭﹶﺃﺗَﻰ َﻋﹶﻠﻲﱠ َﺭﺳُﻮ ﹸﻝ‬ ‫ﺠﹶﺄﻧﹺﻲ ﺍ ﹾﻟ ﹶﻘ ْﻮ ُﻡ َﻳ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻭَﺃﹸﻧَﺎ ﺱٌ ﻳَﺘْﺒَﻌُﻮﻧَﻪُ ﻗﹶﺎ ﹶﻝ ﻓﹶﺎﺗﱠَﺒ ْﻌﺘُﻪُ َﻣ َﻌﻬُ ْﻢ ﻗﹶﺎ ﹶﻝ ﹶﻓ ﹶﻔ َ‬ ‫َﺭﹶﺃ ْﻳﺖُ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺐ ﹶﺃ ْﻭ ِﺳﻮَﺍ ٍﻙ ﹶﺃ ْﻭ َﺷ ْﻲ ٍﺀ ﻛﹶﺎ ﹶﻥ ﻓﹶﻮَﺍﹶﻟﻠﱠﻪِ ﻣَﺎ ﹶﺃ ْﻭ َﺟَﻌﻨﹺﻲ ﻗﹶﺎ ﹶﻝ ‪:‬‬ ‫ﺐ ﹶﺃ ْﻭ ﹶﻗﻀِﻴ ﹴ‬ ‫ﺿ ْﺮَﺑ ﹰﺔ ﺇﻣﱠﺎ ﹺﺑ َﻌﺴِﻴ ﹴ‬ ‫ﻀ َﺮَﺑﻨﹺﻲ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓ َ‬ ‫ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺸ ْﻲ ٍﺀ َﻋِﻠ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﻓِﻲ ‪ ،‬ﻭَﺣَﺪﱠﺛﹶﺘْﻨﹺﻲ َﻧﻔﹾﺴِﻲ ﹶﺃ ﹾﻥ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﻟﱠﺎ ِﻟ َ‬ ‫ﺿ َﺮَﺑﻨﹺﻲ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺖ ﻣَﺎ َ‬ ‫ﹶﻓﹺﺒﺖﱡ ﹶﻟ ْﻴﹶﻠ ﹰﺔ ﹸﻗ ﹾﻠ ُ‬ ‫ﻉ‬ ‫ﻚ ﺩَﺍ ﹴ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﺇﻧﱠ َ‬ ‫ﺖ ‪ ،‬ﹶﻓَﻨ َﺰ ﹶﻝ ﹺﺟ ْﺒﺮﹺﻳ ﹸﻞ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺤ ُ‬ ‫ﺻَﺒ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﺫﹶﺍ ﹶﺃ ْ‬ ‫ﺁِﺗ َﻲ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﻥﱠ ﹸﺃﻧَﺎﺳًﺎ َﻳ ْﺘَﺒﻌُﻮﻧﹺﻲ‬ ‫ﺤﻨَﺎ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺻَﺒ ْ‬ ‫ﺻﻠﱠ ْﻴﻨَﺎ ﺍ ﹾﻟَﻐﺪَﺍ ﹶﺓ ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ ﹶﺃ ْ‬ ‫ﻚ ‪ ،‬ﹶﻓﹶﻠﻤﱠﺎ َ‬ ‫ﺴ ْﺮ ﹶﻗ ْﺮ ﹶﻥ َﺭ ِﻋﻴﱠِﺘ َ‬ ‫ﻟﹶﺎ َﺗ ﹾﻜ ِ‬ ‫ﺿ َﺮ ْﺑﺖُ ﹶﺃ ْﻭ َﺳَﺒْﺒﺖُ ﻓﹶﺎﺟْﻌَﻠﹾﻬَﺎ ﹶﻟﻪُ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ ﻭَﺃﹶﺟْﺮًﺍ ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ َﻣ ْﻐ ِﻔ َﺮ ﹰﺓ َﻭ َﺭ ْﺣ َﻤ ﹰﺔ { ﹶﺃ ْﻭ ﹶﻛﻤَﺎ‬ ‫ﺠُﺒﻨﹺﻲ ﹶﺃ ﹾﻥ َﻳ ْﺘَﺒﻌُﻮﻧﹺﻲ ‪ ،‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﹶﻓ َﻤ ْﻦ َ‬ ‫َﻭﹺﺇﻧﱢﻲ ﻟﹶﺎ ُﻳ ْﻌ ﹺ‬ ‫ﻗﹶﺎ ﹶﻝ ﺇﺳْﻨَﺎﺩٌ ﺟَﻴﱢﺪٌ ‪.‬‬ ‫ﺏ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ‬ ‫ﺴِﻠ ﹴﻢ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ﹶﺃﻧﱠﻪُ ﹶﺃﺟَﺎ َ‬ ‫ﺡ ﻣُ ْ‬ ‫ﺦ َﺗِﻘﻲﱢ ﺍﻟﺪﱢﻳ ﹺﻦ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﻣَﺎ ﻓِﻲ َﺷ ْﺮ ﹺ‬ ‫َﻭﹶﻟ َﻌﻞﱠ ُﻣﺮَﺍ َﺩ ﺍﻟﺸﱠْﻴ ﹺ‬ ‫ﺐ ﹶﻟﻪُ‬ ‫ﺴَﺘ ْﻮ ﹺﺟ ٌ‬ ‫ﻚ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﻓِﻲ ﺑَﺎ ِﻃ ﹺﻦ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ َﻭﹶﻟ ِﻜﻨﱠﻪُ ﻓِﻲ ﺍﻟﻈﱠﺎ ِﻫ ﹺﺮ ﻣُ ْ‬ ‫ﺲ ﹺﺑﹶﺄ ْﻫ ﹴﻞ ِﻟ ﹶﺬِﻟ َ‬ ‫ﹺﺑ َﻮ ْﺟ َﻬ ْﻴ ﹺﻦ ‪ ) :‬ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ( ﺍﻟﹾﻤُﺮَﺍﺩُ ﹶﻟْﻴ َ‬ ‫ﻚ َﻭﻫُ َﻮ‬ ‫ﺲ ﹶﺃ ْﻫﹰﻠﺎ ِﻟ ﹶﺬِﻟ َ‬ ‫ﻚ ﹺﺑﹶﺄﻣَﺎ َﺭ ٍﺓ َﺷ ْﺮ ِﻋﻴﱠ ٍﺔ َﻭَﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ َﺑﺎ ِﻃ ﹺﻦ ﺍﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﻟْﻴ َ‬ ‫ﺤﻘﹶﺎﹶﻗﻪُ ِﻟ ﹶﺬِﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺍ ْﺳِﺘ ْ‬ ‫ﹶﻓﻴُ ﹾﻈ ﹺﻬﺮُ ﹶﻟﻪُ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﺤ ﹾﻜ ﹺﻢ ﺍﻟﻈﱠﺎ ِﻫ ﹺﺮ ‪ ،‬ﻭَﺍﹶﻟﻠﱠﻪُ َﺗﻌَﺎﻟﹶﻰ َﻳَﺘ َﻮﻟﱠﻰ ﺍﻟﺴﱠﺮَﺍِﺋ َﺮ ‪.‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻣَﺄﹾﻣُﻮﺭٌ ﺑﹺﺎ ﹾﻟ ُ‬ ‫َ‬ ‫ﺻ ﹺﻞ ﹶﻛﻠﹶﺎ ِﻣ ﹺﻬ ْﻢ‬ ‫ﺏ ﻓِﻲ َﻭ ْ‬ ‫ﺕ ﹺﺑ ِﻪ ﻋَﺎ َﺩ ﹸﺓ ﺍ ﹾﻟ َﻌ َﺮ ﹺ‬ ‫ﺲ ﹺﺑ َﻤ ﹾﻘﺼُﻮ ٍﺩ َﺑ ﹾﻞ ﻫُ َﻮ ِﻣﻤﱠﺎ َﺟ َﺮ ْ‬ ‫ﺤ ﹺﻮ ِﻩ ﹶﻟْﻴ َ‬ ‫) ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ( ‪ :‬ﹶﺃﻥﱠ ﻣَﺎ َﻭﹶﻗ َﻊ ِﻣ ْﻦ َﺳﺒﱢ ِﻪ َﻭ ُﺩﻋَﺎِﺋ ِﻪ َﻭَﻧ ْ‬ ‫ﻑ ﺇﺟَﺎَﺑ ﹰﺔ‬ ‫ﻑ ﹶﺃ ﹾﻥ ُﻳﺼَﺎ ِﺩ َ‬ ‫ﻚ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﹶﻓ ﺨَﺎ َ‬ ‫ﺸ ْﻲ ٍﺀ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﺼﺪُﻭ ﹶﻥ ﹺﺑ َ‬ ‫ﻚ َﻭ َﻋ ﹾﻘﺮَﻯ َﻭ َﺣ ﹾﻠﻘﹶﻰ ﻟﹶﺎ َﻳ ﹾﻘ ِ‬ ‫ﺖ َﻳﻤِﻴﻨُ َ‬ ‫ﹺﺑﻠﹶﺎ ﹺﻧﻴﱠ ٍﺔ ﹶﻛ ﹶﻘ ْﻮِﻟ ﹺﻬ ْﻢ ‪َ :‬ﺗ ﹺﺮَﺑ ْ‬ ‫ﻚ َﺭ ْﺣ َﻤ ﹰﺔ َﻭ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ َﻭﻗﹸﺮَْﺑ ﹰﺔ َﻭ ﹶﻃﻬُﻮﺭًﺍ ﻭَﺃﹶﺟْﺮًﺍ ‪ ،‬ﻭَﺇﹺﻧﱠﻤَﺎ ﻛﹶﺎ ﹶﻥ َﻳﹶﻘﻊُ ﻫَﺬﹶﺍ ِﻣ ْﻨﻪُ‬ ‫ﺠَﻌ ﹶﻞ ﹶﺫِﻟ َ‬ ‫ﺐ ﺇﹶﻟ ْﻴ ِﻪ ﻓِﻲ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺴﹶﺄ ﹶﻝ َﺭﺑﱠﻪُ ﺳُْﺒ ﺤَﺎَﻧﻪُ َﻭ َﺭ ِﻏ َ‬ ‫ﹶﻓ َ‬ ‫ﺚ } ﹶﺃﻧﱠ ُﻬ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺴ ِﻪ ‪َ ،‬ﻭﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓﹶﺎ ِﺣﺸًﺎ َﻭﻟﹶﺎ ﻣُﺘَﻔﹶﺤﱢﺸًﺎ َﻭﻟﹶﺎ ﹶﻟﻌﱠﺎﻧًﺎ َﻭﻟﹶﺎ ُﻣ ْﻨَﺘ ِﻘﻤًﺎ ِﻟَﻨ ﹾﻔ ِ‬ ‫ﻧَﺎﺩِﺭًﺍ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َ‬ ‫ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ْﻫ ِﺪ َﺩ ْﻭﺳًﺎ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ﹾﻏ ِﻔ ْﺮ ِﻟ ﹶﻘ ْﻮﻣِﻲ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﻟﹶﺎ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ { ‪.‬‬ ‫ﻉ َﻋﻠﹶﻰ َﺩ ْﻭ ﹴ‬ ‫ﹸﺍ ْﺩ ُ‬ ‫ﺠﺮﱡ ﹺﺅ ﺇﻟﹶﻰ‬ ‫ﻚ ﺍ ﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ َﻋ ْﻦ ﺍﻟﺘﱠ َ‬ ‫ﻉ َﻳ ْﺮ َﺩﻋُﻪُ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺐ ِﻟﹶﺄ ْﻣ ﹴﺮ َﻳﺨُﺼﱡﻪُ ‪ ،‬ﹶﺃ ْﻭ ِﻟ َﺮ ْﺩ ﹴ‬ ‫ﻀ ﹺ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ ﻓِﻲ ﺍ ﹾﻟ ﹸﻔﻨُﻮ ِﻥ ﺇﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ِﻋ ْﻨ َﺪ ﹶﻓ ْﻮ َﺭ ِﺓ ﺍ ﹾﻟَﻐ َ‬ ‫ﺴﻨًﺎ ؛ ِﻟﹶﺄﻥﱠ‬ ‫ﺨ ْﻤ ﹺﺮ ؛ ِﻟﹶﺄﻧﱠﻪُ ﺗَﺸْﺮﹺﻳﻊٌ ﻓِﻲ ﺍﻟﺰﱠ ْﺟ ﹺﺮ ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﺃﺭَﺍ َﺩ َﺭ ْﺣ َﻤ ﹰﺔ ﹶﻓﹺﺈﻧﱠ ُﻪ َﻳ ﺤَْﺘ ِﻤﻞﹸ ﺍ ْﺣِﺘﻤَﺎﻟﹰﺎ َﺣ َ‬ ‫ﺼَﻴ ِﺔ ﻟﹶﺎ ﹶﻟ ْﻌﹺﻨ ِﻪ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ِﻓ ْﻌ ﹺﻞ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﺖ ﺁﹺﻳﹶﻠ ﹰﺔ ﺇﻟﹶﻰ ﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ‬ ‫ﺏ ﻣَﺎ ﹶﻟ َﻌَﻨﻪُ َﻋﹶﻠ ْﻴ ِﻪ َﻭَﺗ ْﻮَﺑِﺘ ِﻪ ﻓﹶﺴَﻤﱠﻰ ﺍﻟﻠﱠ ْﻌَﻨ ﹶﺔ َﺭ ْﺣ َﻤ ﹰﺔ َﺣ ْﻴﺚﹸ ﻛﹶﺎَﻧ ْ‬ ‫ﹶﻟﻌَْﻨَﺘﻪُ ِﻋ ْﻨ َﺪ َﻣ ْﻦ ﹶﻟ َﻌَﻨﻪُ ﹶﻏﺎﻳَﺔﹲ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْﻨ ﹺﻊ ِﻣ ْﻦ ﺍ ْﺭِﺗﻜﹶﺎ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺽ ﺍﻟﻨﱠﹺﺒﻲﱠ َ‬ ‫ﲑ ﻓِﻲ ﺍﻟﻨﱢﻬَﺎَﻳ ِﺔ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ } ﹶﺃﻥﱠ َﺭ ُﺟﻠﹰﺎ ﺍ ْﻋَﺘ َﺮ َ‬ ‫ﺦ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ْﺑ ُﻦ َﺗ ْﻴ ِﻤﻴﱠ ﹶﺔ ﹶﻛﻠﹶﺎ ُﻣ ُﻪ ﺍ ﹾﻟﻤَُﺘ ﹶﻘﺪﱢﻡُ ﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ ﺍ ﹾﻟﹶﺄِﺛ ﹺ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠْﻴ ُ‬ ‫ﻱ‪:‬‬ ‫ﺏ ﹺﺑ َﻮ ْﺯ ِﻥ َﻋِﻠ َﻢ ‪َ ،‬ﻭ َﻣ ْﻌﻨَﺎﻫَﺎ ﺍﻟﺪﱡﻋَﺎ ُﺀ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ْ‬ ‫ﺏ ﻣَﺎ ﹶﻟﻪُ { ﻗِﻴ ﹶﻞ ﹶﺃ ﹺﺭ َ‬ ‫ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ﺩَﻋُﻮﺍ ﺍﻟﺮﱠﺟُ ﹶﻞ ﹶﺃ ﹺﺭ َ‬ ‫ﺡ ﹺﺑ ِﻪ ﺍﻟﻨﱠﺎ ُ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﻟَﻴﺴْﹶﺄﹶﻟﻪُ ﹶﻓﺼَﺎ َ‬ ‫ﻚ ﺍﻟﻠﱠ ُﻪ ‪َ ،‬ﻭﹺﺇﻧﱠﻤَﺎ ﺗُ ﹾﺬ ﹶﻛﺮُ ﻓِﻲ‬ ‫ﺖ َﻳﺪَﺍ َﻙ َﻭﻗﹶﺎَﺗﹶﻠ َ‬ ‫ﻉ ﺍﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﻛﻤَﺎ ُﻳﻘﹶﺎ ﹸﻝ ‪َ :‬ﺗ ﹺﺮَﺑ ْ‬ ‫ﺖ َﻭ ِﻫ َﻲ ﹶﻛِﻠ َﻤ ﹲﺔ ﻟﹶﺎ ُﻳﺮَﺍ ُﺩ ﺑﹺﻬَﺎ ُﻭﻗﹸﻮ ُ‬ ‫ﺃﹸﺻِﻴﺒَﺖْ ﺁﺭَﺍُﺑ ُﻪ َﻭ َﺳ ﹶﻘ ﹶﻄ ْ‬ ‫ﺹ ﺍﻟﺴﱠﺎِﺋ ﹺﻞ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻗ ْﻮﻟﹶﺎ ِﻥ ‪ :‬ﹶﺃ َﺣﺪُﻫُﻤَﺎ َﺗَﻌ ﺠﱡﺒُﻪُ ِﻣ ْﻦ ِﺣ ْﺮ ﹺ‬ ‫ﺐ ِﻣ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺐ َﻭﻓِﻲ ﻫَﺬﹶﺍ ﺍﻟﺘﱠ َﻌﺠﱡ ﹺ‬ ‫ﺽ ﺍﻟﺘﱠَﻌ ﺠﱡ ﹺ‬ ‫َﻣ ْﻌ ﹺﺮ ﹺ‬ ‫َﻭ ُﻣﺰَﺍ َﺣ َﻤِﺘ ِﻪ ‪.‬‬ ‫ﺚ } ﺍﻟﻠﱠ ُﻬﻢﱠ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺸ ﹺﺮﻳﱠ ِﺔ ﹶﻓ َﺪﻋَﺎ َﻋﹶﻠ ْﻴ ِﻪ َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﺹ ﹶﻏﹶﻠَﺒﻪُ ﹶﻃ ْﺒﻊُ ﺍ ﹾﻟَﺒ َ‬ ‫ﺤ ْﺮ ﹺ‬ ‫ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ﹶﺃﻧﱠﻪُ ﹶﻟﻤﱠﺎ ﺭَﺁ ُﻩ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﺤَﺎ ﹺﻝ ِﻣ ْﻦ ﺍﹾﻟ ِ‬ ‫ﺝ‬ ‫ﺏ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳﹾﺄ َﺭﺏُ ﺇﺫﹶﺍ ﺍ ْﺣﺘَﺎ َ‬ ‫ﺴﹶﺄ ﹶﻝ ِﻣ ْﻦ ﹶﺃ ﹺﺭ َ‬ ‫ﺝ ﹶﻓ َ‬ ‫ﺕ َﻋﹶﻠ ْﻴ ِﻪ ﻓﹶﺎ ْﺟ َﻌ ﹾﻞ ُﺩﻋَﺎﺋِﻲ ﹶﻟﻪُ َﺭ ْﺣ َﻤ ﹰﺔ { َﻭﻗِﻴ ﹶﻞ َﻣ ْﻌﻨَﺎ ُﻩ ﺍ ْﺣﺘَﺎ َ‬ ‫ﺸ ٌﺮ ﹶﻓ َﻤ ْﻦ َﺩ َﻋ ْﻮ ُ‬ ‫ﺇﻧﱠﻤَﺎ ﹶﺃﻧَﺎ َﺑ َ‬ ‫‪.‬‬ ‫ﻱ ‪ :‬ﺣَﺎﺟَﺔﹲ ﹶﻟﻪُ ‪َ ،‬ﻭﻣَﺎ ﺯَﺍِﺋ َﺪ ﹲﺓ‬ ‫ﺏ ﹺﺑ َﻮ ْﺯ ِﻥ َﺟ َﻤ ﹴﻞ ﹶﺃ ْ‬ ‫ﻱ ‪ :‬ﹶﺃﻱﱡ َﺷ ْﻲ ٍﺀ ﹺﺑ ِﻪ َﻭﻣَﺎ ُﻳﺮﹺﻳ ُﺪ ؟ ) ﻭَﺍﻟﺮﱢﻭَﺍﻳَﺔﹸ ﺍﻟﺜﱠﺎﹺﻧَﻴﺔﹸ ( ﹶﺃ َﺭ ٌ‬ ‫ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ " ﻣَﺎ ﹶﻟﻪُ " ؟ ﹶﺃ ْ‬ ‫ﲑ ﹲﺓ ‪.‬‬ ‫ﺴَ‬ ‫ﻱ ‪ :‬ﹶﻟﻪُ ﺣَﺎﺟَﺔﹲ َﻳ ِ‬ ‫ﻟِﻠﺘﱠﻘﹾﻠِﻴﻞﹺ ﹶﺃ ْ‬

‫ﻑ ﹸﺛﻢﱠ َﺳﹶﺄ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ " ﻣَﺎ ﹶﻟﻪُ " ‪.‬‬ ‫ﺤ ﹶﺬ َ‬ ‫ﺕ ﹺﺑ ِﻪ ‪ ،‬ﹶﻓ َ‬ ‫َﻭﻗِﻴ ﹶﻞ ‪َ :‬ﻣ ْﻌﻨَﺎ ُﻩ ﺣَﺎﺟَﺔﹲ ﺟَﺎَﺀ ْ‬ ‫ﻑ ﺍﻟﹾﻤُﺒَْﺘ َﺪﹶﺃ ﹸﺛﻢﱠ َﺳﹶﺄ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ " ﻣَﺎ ﹶﻟﻪُ‬ ‫ﺤ ﹶﺬ َ‬ ‫ﺏ ﹶﻓ َ‬ ‫ﻱ ‪ :‬ﻫُ َﻮ ﹶﺃ ﹺﺭ ٌ‬ ‫ﻒ ‪ ،‬ﻭَﺍ ﹾﻟﹶﺄ ﹺﺭﺏُ ﺍ ﹾﻟﺤَﺎ ِﺫ ﻕُ ﺍﹾﻟ ﹶﻜﺎِﻣﻞﹸ ﹶﺃ ْ‬ ‫ﺏ ﹺﺑ َﻮ ْﺯ ِﻥ ﹶﻛِﺘ ٍ‬ ‫) ﻭَﺍﻟﺮﱢﻭَﺍﻳَﺔﹸ ﺍﻟﺜﱠﺎِﻟﹶﺜﺔﹸ ( ﹶﺃ ﹺﺭ ٌ‬ ‫ﻱ ‪ :‬ﻣَﺎ َﺷ ﹾﺄﻧُﻪُ ‪.‬‬ ‫" ﹶﺃ ْ‬ ‫ﻀﺮﱡ ﹺﺭ ِﻩ ﹺﺑﻤَﺎ ﻟﹶﺎ‬ ‫ﻀﺮﱡ َﺭ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ ﹺﺑﻤَﺎ َﻋِﻠ َﻤﻪُ ِﻣ ْﻦ َﺷ ْﺘ ِﻤ ِﻪ ﹶﺃ ْﺑﹶﻠﻎﹸ ِﻣ ْﻦ َﺗ َ‬ ‫ﺴﻦُ ِﻣ ْﻦ ﺇ ْﻋﻠﹶﺎ ِﻣ ِﻪ ﹶﻓﹺﺈﻥﱠ ﻓِﻲ ﺇ ْﻋﻠﹶﺎ ِﻣ ِﻪ ﹺﺯﻳَﺎ َﺩ ﹶﺓ ﺇﻳﺬﹶﺍ ٍﺀ ﹶﻟﻪُ ﹶﻓﹺﺈﻥﱠ َﺗ َ‬ ‫ﻭَﻫَﺬﹶﺍ ﹶﺃ ْﺣ َ‬ ‫َﻳ ْﻌﹶﻠﻢُ ‪.‬‬ ‫ﻑ ‪ ،‬ﹶﻓَﺘَﺒﺼﱠ ْﺮ ﻫَﺬﹶﺍ ﹶﻓﻔِﻲ ﺇ ْﻋﻠﹶﺎ ِﻣِﻪ‬ ‫ﺱ ﻟﹶﺎ َﺗ ِﻘﻒُ ﻏﹶﺎﻟِﺒًﺎ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻭَﺍ ﹾﻟﹺﺈ ْﻧﺼَﺎ ِ‬ ‫ﹸﺛﻢﱠ ﹶﻗ ْﺪ َﻳﻜﹸﻮ ﹸﻥ َﺳَﺒﺐُ ﺍﻟﹾﻌُﺪْﻭَﺍﻥِ َﻋﻠﹶﻰ ﺍﻟﻈﱠﺎِﻟ ﹺﻢ ﹶﺃﻭﱠﻟﹰﺎ ﺇ ﹾﺫ ﺍﻟﻨﱡﻔﹸﻮ ُ‬ ‫َﻫﺬﹶﺍ ِﻥ ﺍ ﹾﻟ ﹶﻔﺴَﺎﺩَﺍ ِﻥ ‪.‬‬ ‫ﻀ ِﺔ ﻭَﺍﹶﻟﻠﱠﻪُ‬ ‫ﺠﺪﱡﺩُ ﺍ ﹾﻟ ﹶﻘﻄِﻴ َﻌ ِﺔ ﻭَﺍ ﹾﻟﹺﺒ ْﻐ َ‬ ‫ﺤﺒﱠ ِﺔ ‪ ،‬ﹶﺃ ْﻭ َﺗ َ‬ ‫ﻒ ﻭَﺍ ﹾﻟ َﻤ َ‬ ‫ﺤﻖﱟ َﻭﻫُ َﻮ َﺯﻭَﺍ ﹸﻝ ﻣَﺎ ﺑَﻴْﻨَﻬُﻤَﺎ ِﻣ ْﻦ ﹶﻛﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹸﺄ ﹾﻟ ِ‬ ‫ﺖ ﹺﺑ َ‬ ‫ﺴ َﺪ ﹲﺓ ﺛﹶﺎِﻟﹶﺜ ﹲﺔ َﻭﹶﻟ ْﻮ ﻛﹶﺎَﻧ ْ‬ ‫َﻭﻓِﻴ ِﻪ َﻣ ﹾﻔ َ‬ ‫ﺠﻤَﺎ َﻋ ِﺔ َﻭَﻧﻬَﻰ َﻋ ْﻦ ﺍ ﹾﻟﻔﹸ ْﺮﹶﻗ ِﺔ ‪.‬‬ ‫َﺗﻌَﺎﻟﹶﻰ ﹶﺃ َﻣ َﺮ ﺑﹺﺎﹾﻟ َ‬ ‫ﺲ ﻓِﻲ ﺇ ْﻋﻠﹶﺎ ِﻣ ِﻪ ﻓﹶﺎِﺋ َﺪ ﹲﺓ ﺇﻟﱠﺎ َﺗ ْﻤﻜِﻴُﻨ ُﻪ ِﻣ ْﻦ ﺍ ْﺳﺘِﻴﻔﹶﺎ ِﺀ َﺣﻘﱢ ِﻪ ﹶﻛﻤَﺎ‬ ‫ﺾ َﻭﹶﻟْﻴ َ‬ ‫ﺿ ﹺﻊ ﹶﺃ ﹾﻛﹶﺜ َﺮ ِﻣ ْﻦ َﺑ ْﻌ ﹴ‬ ‫ﺾ ﺍ ﹾﻟ َﻤﻮَﺍ ِ‬ ‫ﺴ َﺪﺓﹸ ﹶﻗ ْﺪ َﺗ ْﻌﻈﹸﻢُ ﻓِﻲ َﺑ ْﻌ ﹺ‬ ‫َﻭ َﻫ ِﺬ ِﻩ ﺍﻟﹾ َﻤﻔﹾ َ‬ ‫ﺴ َﺪ ﹲﺓ ﻋُ ِﺪ ﹶﻝ ﺇﻟﹶﻰ‬ ‫ﺲ َﻣ ﹾﻔ َ‬ ‫ﺠ ْﻨ ﹺ‬ ‫ﺤﺪﱢ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟﺈﹺﻳﻔﹶﺎ ِﺀ ِﻣ ْﻦ ﺍ ﹾﻟ ﹺ‬ ‫ﺐ ﺇﻣﱠﺎ ﺑﹺﺎ ﹾﻟ ِﻤﹾﺜ ﹺﻞ ﺇ ﹾﻥ ﹶﺃ ْﻣ ﹶﻜ َﻦ ﹶﺃ ْﻭ ﺑﹺﺎﻟﺘﱠ ْﻌﺰﹺﻳ ﹺﺮ ﹶﺃ ْﻭ ﺑﹺﺎﹾﻟ َ‬ ‫ﹶﻟ ْﻮ َﻋِﻠ َﻢ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪُ ﹶﺃ ﹾﻥ ُﻳﻌَﺎِﻗ َ‬ ‫ﻑ‪.‬‬ ‫ﺲ ﹶﻛﻤَﺎ ﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ﹾﺬ ِ‬ ‫ﺠْﻨ ﹺ‬ ‫ﹶﻏ ْﻴ ﹺﺮ ﺍﹾﻟ ﹺ‬ ‫ﺲ ﹶﺃﻣﱠﺎ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ﹸﺔ ﹶﺃ ْﻭ ﺍ ﹾﻟﹶﺄ ْﺧ ﹸﺬ ِﻣ ْﻦ‬ ‫ﺠْﻨ ﹺ‬ ‫ﻒ ‪ ،‬ﻭَﻫُﻨَﺎ ﹶﻗ ْﺪ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺣَﻴْﻒٌ ﺇﻟﱠﺎ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﺍﹾﻟ ﹺ‬ ‫ﺤ ْﻴ ُ‬ ‫ﻒ ﺍﹾﻟ َ‬ ‫ﺡ ﺇﺫﹶﺍ ﺧِﻴ َ‬ ‫ﺠﺮَﺍ ﹺ‬ ‫َﻭﻓِﻲ ﺍ ﹾﻟ ِﻔ ْﺪَﻳ ِﺔ َﻭﻓِﻲ ﺍ ﹾﻟ ﹺ‬ ‫ﺽ ﹶﻓ ﹾﻠَﻴ ﹾﺄِﺗ ِﻪ‬ ‫ﺖ ِﻋ ْﻨ َﺪﻩُ َﻣ ﹾﻈِﻠ َﻤ ﹲﺔ ِﻟﹶﺄﺧِﻴ ِﻪ ﻓِﻲ َﺩ ﹴﻡ ﹶﺃ ْﻭ ﻣَﺎ ﹴﻝ ﹶﺃ ْﻭ ِﻋ ْﺮ ﹴ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } َﻣ ْﻦ ﻛﹶﺎَﻧ ْ‬ ‫ﺕ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍ ﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺍﹾﻟ َ‬ ‫ﺕ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺕ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﺣَﺴَﻨَﺎﺕٌ ﺃﹸ ِﺧ ﹶﺬ ِﻣ ْﻦ َﺣ َ‬ ‫ﺕ ﻭَﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺲ ﻓِﻴ ِﻪ ِﺩ ْﺭ َﻫ ٌﻢ َﻭﻟﹶﺎ ﺩِﻳﻨَﺎﺭٌ ﺇﻟﱠﺎ ﺍﹾﻟ َ‬ ‫ﺤﻠﱠﻪُ ﹶﻗ ْﺒ ﹶﻞ ﹶﺃ ﹾﻥ َﻳ ﹾﺄِﺗ َﻲ ﻳَﻮْﻡٌ ﹶﻟْﻴ َ‬ ‫ﹶﻓﻠﹾَﻴﺴَْﺘ ِ‬ ‫ﺻَﺎ ِﺣﹺﺒ ِﻪ ﻓﹶﺄﹸﻋْﻄِﻴَﻬَﺎ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﹶﻟﻪُ ﺣَﺴَﻨَﺎﺕٌ ﺃﹸ ِﺧ ﹶﺬ ِﻣ ْﻦ َﺳﻴﱢﺌﹶﺎِﺗ ِﻪ ﹶﻓﺄﹸﻟﹾِﻘَﻴﺖْ َﻋﻠﹶﻰ ﺻَﺎ ِﺣﹺﺒ ِﻪ ﹸﺛﻢﱠ ﻳُ ﹾﻠ ﹶﻘﻰ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ { ‪.‬‬ ‫ﺕ ﻓﹶﺎﻟﺪﱡﻋَﺎ ُﺀ ﹶﻟﻪُ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﺇﺣْﺴَﺎﻥﹲ ﺇﹶﻟ ْﻴ ِﻪ‬ ‫ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺴَﻨ ِﺔ ﹶﻓﹺﺈﻥﱠ ﺍﹾﻟ َ‬ ‫ﺤَ‬ ‫ﺴَﻨ ﹰﺔ َﺑ َﺪ ﹶﻝ ﺍﹾﻟ َ‬ ‫ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓﹶﻴُﻌْﻄِﻴﻪِ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ َﺣ َ‬ ‫ﺺ ﹶﺃ ْﻭ ﹶﻟ َﻌَﻨﻪُ ﹶﺃ ْﻭ َﺗ ﹶﻜﻠﱠ َﻢ ﹺﺑﻤَﺎ ُﻳ ْﺆﺫِﻳ ِﻪ ﺃﹶﻣْﺮًﺍ ﹶﺃ ْﻭ ﺧَﺒَﺮًﺍ ﹺﺑ ﹶﻄﺮﹺﻳ ﹺﻖ‬ ‫ﺨ ﹴ‬ ‫ﻚ ﺍﻟﺜﱠﻨَﺎ ُﺀ َﻋﹶﻠ ْﻴ ِﻪ َﺑ َﺪ ﹶﻝ ﺍﻟﺬﱠﻡﱢ ﹶﻟﻪُ ﻭَﻫَﺬﹶﺍ ﻋَﺎﻡﱞ ﻓِﻴ َﻤ ْﻦ ﹶﻃ َﻌ َﻦ َﻋﻠﹶﻰ َﺷ ْ‬ ‫َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻚ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹴﻞ‬ ‫ﻚ ﹶﻓﹺﺈﻥﱠ ﹶﺃ ْﻋﻤَﺎ ﹶﻝ ﺍﻟﻠﱢﺴَﺎ ِﻥ ﹶﺃ ْﻋ ﹶﻈﻢُ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟَﻴ ِﺪ ﺣَﻴ‪‬ﺎ ﹶﺃ ْﻭ َﻣﻴﱢﺘًﺎ ‪َ ،‬ﺣﺘﱠﻰ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺾ ﹶﺃ ْﻭ ﹶﻏ ْﻴ ﹺﺮ ﹶﺫِﻟ َ‬ ‫ﺤﻀِﻴ ﹺ‬ ‫ﺍ ﹾﻟﹺﺈ ﹾﻓﺘَﺎ ِﺀ ﹶﺃ ْﻭ ﺍﻟﺘﱠ ْ‬ ‫ﺨ ْﻴ ﹺﺮ ﻭَﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ‬ ‫ﻚ ﹶﺃ ﹾﻥ ُﻳﻘﹶﺎﹺﺑ ﹶﻞ ﺍ ﹾﻟﹺﺈﺳَﺎ َﺀ ﹶﺓ ﺇﹶﻟ ْﻴ ِﻪ ﺑﹺﺎ ﹾﻟﹺﺈ ْﺣﺴَﺎ ِﻥ ﺑﹺﺎﻟﺸﱠﻬَﺎ َﺩ ِﺓ ﹶﻟﻪُ ﹺﺑﻤَﺎ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟ َ‬ ‫ﺨ ﹶﻄﺄﹸ ﹶﻓﹺﺈﻥﱠ ﹶﻛﻔﱠﺎ َﺭ ﹶﺓ ﹶﺫِﻟ َ‬ ‫‪ ،‬ﹶﺃ ْﻭ ﺷُ ْﺒ َﻬ ٍﺔ ﹸﺛﻢﱠ ﺑَﺎ ﹶﻥ ﹶﻟﻪُ ﺍﹾﻟ َ‬ ‫ﹶﻟﻪُ ﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ﺍﻟﺜﱠﻨَﺎ ُﺀ ﻭَﺍﻟﺪﱡﻋَﺎ ُﺀ َﺑ َﺪ ﹶﻝ ﺍﻟﻄﱠ ْﻌ ﹺﻦ ﻭَﺍﻟﻠﱠﻌْﻦﹺ َﻭَﻳ ْﺪﺧُﻞﹸ ﻓِﻲ ﻫَﺬﹶﺍ ﺃﹶﻧْﻮَﺍ ﻉُ ﺍﻟﻄﱠ ْﻌ ﹺﻦ ﻭَﺍ ﻟﻠﱠ ْﻌ ﹺﻦ ﺍ ﹾﻟﺠَﺎ ﹺﺭﻱ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹴﻞ ﺳَﺎِﺋ ﹴﻎ ﹶﺃ ْﻭ‬ ‫ﻑ‬ ‫ﺻﻨَﺎ ِ‬ ‫ﲔ ﻓِﻲ ﹸﺃ ﺻُﻮ ﹺﻝ ﺍﻟﺪﱢﻳ ﹺﻦ َﻭﻓﹸﺮُﻭ ِﻋ ِﻪ ﹶﻛﻤَﺎ َﻳ ﹶﻘﻊُ َﺑ ْﻴ َﻦ ﹶﺃ ْ‬ ‫ﻚ ِﻣﻤﱠﺎ َﻳ ﹶﻘﻊُ َﺑ ْﻴ َﻦ ﺍﻟﹾﻤَُﺘ ﹶﻜﻠﱢ ِﻤ َ‬ ‫ﺤ ﹺﻮ ﹶﺫِﻟ َ‬ ‫ﲑ ﻭَﺍﻟﺘﱠﻔﹾﺴِﻴﻖﹺ َﻭَﻧ ْ‬ ‫ﹶﻏ ْﻴ ﹺﺮ ﺳَﺎِﺋ ﹴﻎ ﻛﹶﺎﻟﺘﱠ ﹾﻜ ِﻔ ﹺ‬ ‫ﺾ ﺗَﺎ َﺭ ﹰﺓ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹴﻞ‬ ‫ﻀ ﹺﻬ ْﻢ ﻓِﻲ َﺑ ْﻌ ﹴ‬ ‫ﻉ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻌﹾﻠ ﹺﻢ ﻭَﺍﻟﻨﱡﻬَﻰ ِﻣ ْﻦ ﹶﻛﻠﹶﺎ ﹺﻡ َﺑ ْﻌ ِ‬ ‫ﺚ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻧﻮَﺍ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍ ﹾﻟﻔﹸ ﹶﻘﻬَﺎ ِﺀ ﻭَﺍﻟﺼﱡﻮِﻓﻴﱠ ِﺔ ‪َ ،‬ﻭﹶﺃ ْﻫ ﹺﻞ ﺍﹾﻟ َ‬ ‫ﺐ ﹶﻛَﺘ ﺨَﺎ ﺻُ ﹺﻢ‬ ‫ﺏ ﺑﹺﺎﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ َﻭ ﺍﹾﻟﻜﹸﺘُ ﹺ‬ ‫ﺻ ُﻢ ﻫَﺬﹶﺍ ﺍﻟﻀﱠ ْﺮ ﹺ‬ ‫ﺾ ‪َ ،‬ﺑ ﹾﻞ َﺗ ﺨَﺎ ُ‬ ‫ﺤ ﹴ‬ ‫ﺏ ﹺﺑ َﻬﻮًﻯ ‪َ ،‬ﻭﺗَﺎ َﺭ ﹰﺓ ﹺﺑ َﻬﻮًﻯ َﻣ ْ‬ ‫ﺠﺮﱠ ٍﺩ ‪َ ،‬ﻭﺗَﺎ َﺭ ﹰﺓ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹴﻞ َﻣﺸُﻮ ﹴ‬ ‫ﻣُ َ‬ ‫ﺡ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ‪َ ،‬ﻭﻫُ َﻮ ﺷَﺒﹺﻴﻪٌ ﹺﺑ ِﻘﺘَﺎ ﹺﻝ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻭَﺍ ﹾﻟَﺒ ْﻐ ﹺﻲ ‪ ،‬ﻭَﺍﻟﻄﱠﺎِﺋ ﹶﻔَﺘ ْﻴ ﹺﻦ ﺍ ﹾﻟﺒَﺎ ِﻏَﻴَﺘ ْﻴ ﹺﻦ ‪ ،‬ﺍ ﹾﻟﻌَﺎ ِﺩﹶﻟَﺘ ْﻴ ﹺﻦ ِﻣ ْﻦ َﻭ ْﺟ ٍﻪ‬ ‫ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ﹺﺑﺎ ﹾﻟﹶﺄْﻳﺪِﻱ ﻭَﺍﻟﺴﱢﻠﹶﺎ ﹺ‬ ‫ﻭَﺍ ﹾﻟﺒَﺎ ِﻏَﻴَﺘ ْﻴ ﹺﻦ ِﻣ ْﻦ َﻭ ْﺟ ٍﻪ ‪.‬‬ ‫ﻚ ﹶﺃ ْﻡ ﻟﹶﺎ ؟‬ ‫ﺴﺒُﻮﺏُ ِﻟﻘﹶﺎ ِﺫِﻓ ِﻪ َﻫ ﹾﻞ ﹶﻓ َﻌ ﹶﻞ ﹶﺫِﻟ َ‬ ‫ﻑ ﻭَﺍ ﹾﻟ َﻤ ْ‬ ‫ﻭَﻫَﺬﹶﺍ ﺑَﺎﺏٌ ﻧَﺎﻓِﻊٌ ﺟﹺﺪ‪‬ﺍ ﻭَﺍﹾﻟ ﺤَﺎ َﺟﺔﹸ ﺇﹶﻟ ْﻴ ِﻪ ﻣَﺎﺳﱠﺔﹲ ﹺﺟﺪ‪ ‬ﺍ ﹶﻓ َﻌﻠﹶﻰ ﻫَﺬﹶﺍ ﹶﻟ ْﻮ َﺳﹶﺄ ﹶﻝ ﺍ ﹾﻟ َﻤ ﹾﻘﺬﹸﻭ ُ‬ ‫ﺖ ﻓِﻲ َﺣﻖﱢ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﺑﹺﺎﻟﻨﱠ َﺪ ﹺﻡ َﻭِﻓﻲ َﺣﻖﱢ‬ ‫ﺻ ﺤﱠ ْ‬ ‫ﺢ ِﻣ ْﻦ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ﹶﻛﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﺇ ﹾﺫ َﺗ ْﻮَﺑﺘُﻪُ َ‬ ‫ﺐ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ َﻋﻠﹶﻰ ﺍﻟﺼﱠﺤِﻴ ﹺ‬ ‫ﺠ ْ‬ ‫ﹶﻟ ْﻢ َﻳ ﹺ‬ ‫ﻚ‬ ‫ﺤﺮُﻡُ ؟ ﺍﹾﻟﹶﺄ ْﺷَﺒﻪُ ﹶﺃﻥﱠ ﹶﺫِﻟ َ‬ ‫ﺤﺐﱡ ‪ ،‬ﹶﺃ ْﻭ ﻳُ ﹾﻜ َﺮ ُﻩ ‪ ،‬ﹶﺃ ْﻭ َﻳ ْ‬ ‫ﺴَﺘ َ‬ ‫ﺤ ﹺﻮ ِﻩ ‪َ ،‬ﻭ َﻫ ﹾﻞ َﻳ ﺠُﻮ ُﺯ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ‪ ،‬ﹶﺃ ْﻭ ﻳُ ْ‬ ‫ﺍ ﹾﻟ َﻌْﺒ ِﺪ ﺑﹺﺎ ﹾﻟﹺﺈ ْﺣﺴَﺎ ِﻥ ﺇﹶﻟ ْﻴ ِﻪ ﺑﹺﺎﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ َﻭَﻧ ْ‬ ‫ﺠﺮﹺﻱ َﺑ ْﻴ َﻦ ﺍﻟﹾﺄﹶﻭﹺﺩﱠﺍﺀِ ِﻣ ْﻦ ﹶﺫﻭﹺﻱ‬ ‫ﺻﻔﹶﻰ ﻟِﻠﹾﻘﹸﻠﹸﻮﺏﹺ ﹶﻛﻤَﺎ َﻳ ْ‬ ‫ﻑ ﹶﺃ ْ‬ ‫ﺹ ﻭَﺍﻟﹾﺄﹶﺣْﻮَﺍﻝﹺ ﹶﻓ ﹶﻘ ْﺪ َﻳﻜﹸﻮ ﹸﻥ ﺍﻟِﺎ ْﻋِﺘ َﺮ ﺍ ُ‬ ‫ﻑ ﺍ ﹾﻟﹶﺄ ْﺷ ﺨَﺎ ﹺ‬ ‫َﻳ ﺨَْﺘِﻠﻒُ ﺑﹺﺎ ْﺧِﺘﻠﹶﺎ ِ‬ ‫ﲑ ٍﺓ‬ ‫ﺏ ﹶﻛﹺﺒ َ‬ ‫ﺱ ﹶﺃ ْﻭ ُﺭﻛﹸﻮ ُ‬ ‫ﺴ َﺪﺓﹸ ﺍﻟﹾﻌُﺪْﻭَﺍﻥِ َﻋﹶﻠﻰ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﻕ ﺍﻟﹾﻤَُﺘ ﹶﻜﻠﱢ ﹺﻢ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﻓِﻴ ِﻪ َﻣﻔﹾ َ‬ ‫ﺻ ْﺪ ﹺ‬ ‫ﻚ ِﻣ ْﻦ ِ‬ ‫ﻕ ﺍﹾﻟ ﹶﻜ ﹺﺮ َﳝ ِﺔ ‪َ ،‬ﻭِﻟﻤَﺎ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺍ ﹾﻟﹶﺄ ْﺧﻠﹶﺎ ﹺ‬ ‫ﺢ‬ ‫ﺏ ﺍﻟﺼﱠﺮﹺﻳ َ‬ ‫ﺢ ؛ ِﻟﹶﺄﻥﱠ ﺍﹾﻟ ﹶﻜ ِﺬ َ‬ ‫ﺠ ﺤُﻮ ِﺩ ﺍﻟﺼﱠﺮﹺﻳ ﹺ‬ ‫ﺏ ﺑﹺﺎ ﹾﻟ ُ‬ ‫ﺲ ﹶﻟﻪُ ﹶﺃ ﹾﻥ َﻳ ﹾﻜ ِﺬ َ‬ ‫ﺐ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﹾﺈﹺﻗﹾﺮَﺍﺭُ ﹶﻓﹶﻠ ْﻴ َ‬ ‫ﺠ ْ‬ ‫ﹶﻓﻠﹶﺎ َﻳ ﺠُﻮ ُﺯ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻭَﺇﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹺ‬ ‫ﺠﻮﱢﺯُﻩُ‬ ‫ﺢ ُﻫﻨَﺎ َﻙ ﹶﻓ َﻬ ﹾﻞ ﻳُ َ‬ ‫ﺢ ؟ ﻓِﻴ ِﻪ ﺧِﻠﹶﺎﻑٌ ‪ ،‬ﹶﻓ َﻤ ْﻦ َﺟﻮﱠ َﺯ ﺍﻟﺼﱠﺮﹺﻳ َ‬ ‫ﺾ ﹶﺃ ْﻭ ﺍﻟﺼﱠﺮﹺﻳ ُ‬ ‫ﺕ ﺍﹾﻟَﺒ ْﻴ ﹺﻦ َﻫ ﹾﻞ ﻫُ َﻮ ﺍﻟﺘﱠ ْﻌﺮﹺﻳ ُ‬ ‫ﺡ ﺫﹶﺍ ِ‬ ‫ﺻﻠﹶﺎ ﹺ‬ ‫ﻣُ ﺤَﺮﱠﻡٌ ﻭَﺍﻟﹾﻤُﺒَﺎﺡُ ِﻟﹺﺈ ْ‬

‫ﺏ ﻭَﻫَﺬﹶﺍ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ ُﻳ ْﺮﻭَﻯ َﻋ ْﻦ ُﺣ ﹶﺬ ْﻳ ﹶﻔ ﹶﺔ ْﺑ ﹺﻦ ﺍ ﹾﻟَﻴﻤَﺎ ِﻥ ﹶﺃﻧﱠﻪُ َﺑﹶﻠ ﹶﻎ‬ ‫ﺾ ﻣَﻨْﺪُﻭﺣَﺔﹲ َﻋ ْﻦ ﺍ ﹾﻟ ﹶﻜ ِﺬ ﹺ‬ ‫ﻫُﻨَﺎ ؟ ﻓِﻴ ِﻪ َﻧ ﹶﻈ ٌﺮ َﻭﹶﻟ ِﻜ ْﻦ ﻳُ َﻌﺮﱢﺽُ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻤﻌَﺎﺭﹺﻳ َ‬ ‫ﺾ ﹶﺃ ْﻭ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ‪.‬‬ ‫ﻀﻪُ ﹺﺑَﺒ ْﻌ ﹴ‬ ‫ﺾ َﻭﻗﹶﺎ ﹶﻝ ‪ :‬ﺃﹸ َﺭﻗﱢﻊُ ﺩِﻳﻨﹺﻲ َﺑ ْﻌ َ‬ ‫ﻚ ﺑﹺﺎ ﹾﻟ َﻤﻌَﺎﺭﹺﻳ ﹺ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﺷَﻲْﺀٌ ﹶﻓﹶﺄْﻧ ﹶﻜ َﺮ ﹶﺫِﻟ َ‬ ‫ُﻋ ﹾﺜﻤَﺎ ﹶﻥ َﺭ ِ‬ ‫ﺏ‬ ‫ﻑ ‪ ،‬ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﺗَﺎ َ‬ ‫ﺤﻠﹶﺎ ِ‬ ‫ﺽ ؛ ِﻟﹶﺄﻧﱠﻪُ ﻣَﻈﹾﻠﹸﻮﻡٌ ﺑﹺﺎﻟِﺎ ْﺳِﺘ ْ‬ ‫ﻒ َﻭﻳُ َﻌﺮﱢ َ‬ ‫ﺤِﻠ َ‬ ‫ﻚ ﺟَﺎ َﺯ ﹶﻟﻪُ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﻒ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺤِﻠ َ‬ ‫َﻭ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﻓﹶﺈﹺﺫﹶﺍ ﺍﹸ ْﺳﺘُ ْ‬ ‫ﻕ‬ ‫ﺠﺐُ ﺍ ﹾﻟَﻴ ِﻤﲔُ َﻋﹶﻠ ْﻴ ِﻪ ‪ ،‬ﹶﻟ ِﻜ ْﻦ َﻣ َﻊ َﻋ َﺪ ﹺﻡ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻭَﺍ ﹾﻟﹺﺈ ْﺣﺴَﺎ ِﻥ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ َﻭﻫُ َﻮ ﺑَﺎ ﹴ‬ ‫ﻚ َﻋﹶﻠ ْﻴ ِﻪ َﺣﻖﱞ ﹶﻓﻠﹶﺎ َﺗ ﹺ‬ ‫ﺖ َﺗ ْﻮَﺑﺘُﻪُ ﹶﻟ ْﻢ َﻳ ْﺒ َﻖ ِﻟ ﹶﺬِﻟ َ‬ ‫ﺻ ﺤﱠ ْ‬ ‫َﻭ َ‬ ‫ﺖ ﻳَﻤِﻴﻨُ ُﻪ ﹶﻏﻤُﻮﺳًﺎ ‪.‬‬ ‫ﻒ ﻛﹶﺎَﻧ ْ‬ ‫ﺾ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎ ِﺫﺑًﺎ ﻓﹶﺈﹺﺫﹶﺍ َﺣﹶﻠ َ‬ ‫َﻋﻠﹶﻰ َﻋﺪَﺍ َﻭِﺗ ِﻪ َﻭﻇﹸﻠﹾ ِﻤ ِﻪ ﻓﹶﺈﹺﺫﹶﺍ ﹶﺃ ْﻧ ﹶﻜ َﺮ ﺑﹺﺎﻟﺘﱠ ْﻌﺮﹺﻳ ﹺ‬ ‫ﺏ ِﻣ ْﻦ‬ ‫ﺽ ﻟِﺎ ْﻣ َﺮﹶﺃ ِﺓ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ﹶﻓ َﺰﻧَﻰ ﹺﺑﻬَﺎ ﹸﺛﻢﱠ ﺗَﺎ َ‬ ‫ﺴﹶﺄﹶﻟ ِﺔ َﻭﻫُ َﻮ ﺭَﺟُﻞﹲ َﺗ َﻌﺮﱠ َ‬ ‫ﲑ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺦ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﺃ ْﻳﻀًﺎ ‪ :‬ﺳُِﺌ ﹾﻠﺖُ َﻋ ْﻦ َﻧ ِﻈ ﹺ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠْﻴ ُ‬ ‫ﺖ َﻳﻤِﻴُﻨ ُﻪ ﹶﻏﻤُﻮﺳًﺎ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ‬ ‫ﻒ َﻋﻠﹶﻰ َﻧ ﹾﻔ ﹺﻲ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻛﹶﺎَﻧ ْ‬ ‫ﺤﻠﹶﺎﹶﻓﻪُ ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ َﺣﹶﻠ َ‬ ‫ﺐ ﺍ ْﺳِﺘ ْ‬ ‫ﻚ ﹶﻓﹶﺄ ْﻧ ﹶﻜ َﺮ ﹶﻓ ﹶﻄﹶﻠ َ‬ ‫ﻚ َﻭ َﺳﹶﺄﹶﻟﻪُ ﺯَﻭْﺟُﻬَﺎ َﻋ ْﻦ ﹶﺫِﻟ َ‬ ‫ﹶﺫِﻟ َ‬ ‫ﻀﻢﱡ ﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻓِﻴﻤَﺎ َﺑ ْﻴَﻨﻪُ َﻭَﺑ ْﻴ َﻦ‬ ‫ﺖ ﺍﻟﺘﱡ ْﻬ َﻤﺔﹸ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﹶﺃﹶﻗﺮﱠ َﺟﺮَﻯ َﻋﹶﻠ ْﻴ ِﻪ ﻭَﻋَﻠﹶﻴْﻬَﺎ ِﻣ ْﻦ ﺍﻟﺸﱠﺮﱢ ﺃﹶﻣْﺮٌ ﻋَﻈِﻴﻢٌ ؟ ﹶﻓﹶﺄ ﹾﻓَﺘ ْﻴﺘُﻪُ ﹶﺃﻧﱠ ُﻪ َﻳ ُ‬ ‫ﻒ ﹶﻗ ﹺﻮَﻳ ْ‬ ‫ﺤِﻠ ْ‬ ‫َﻳ ْ‬ ‫ﻚ ِﻣﻤﱠﺎ َﻳﻜﹸﻮ ﹸﻥ ﹺﺑﹺﺈﺯَﺍ ِﺀ ﺇﻳﺬﹶﺍِﺋ ِﻪ ﹶﻟﻪُ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ ‪،‬‬ ‫ﺤ ﹺﻮ ﹶﺫِﻟ َ‬ ‫ﺝ ﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ‪ ،‬ﻭَﺍﻟﺼﱠ َﺪﹶﻗ ِﺔ َﻋ ْﻨﻪُ َﻭَﻧ ْ‬ ‫ﺍ ﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﺍ ﹾﻟﹺﺈ ْﺣﺴَﺎ ﹶﻥ ﺇﻟﹶﻰ ﺍﻟﺰﱠ ْﻭ ﹺ‬ ‫ﺠﹺﺒﺮُ ﺑﹺﺎ ﹾﻟ ِﻤﹾﺜ ﹺﻞ ﻛﹶﺎﻟﺪﱢﻣَﺎ ِﺀ‬ ‫ﺲ ﻫُ َﻮ ِﻣﻤﱠﺎ َﻳﻨْ َ‬ ‫ﺿ ِﻪ ‪َ ،‬ﻭﹶﻟ ْﻴ َ‬ ‫ﺲ َﺣﻘﱢ ِﻪ ﻓِﻲ ِﻋ ْﺮ ِ‬ ‫ﹶﻓﹺﺈﻥﱠ ﺍﻟﺰﱢﻧَﺎ ﺑﹺﻬَﺎ َﺗ َﻌﻠﱠ َﻖ ﹺﺑ ِﻪ َﺣﻖﱡ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪َ ،‬ﻭ َﺣﻖﱡ ﺯَﻭْﺟﹺﻬَﺎ ِﻣ ْﻦ ﹺﺟْﻨ ﹺ‬ ‫ﻀ ُﻪ‬ ‫ﻑ ‪َ ،‬ﻭَﺗ ْﻌﺮﹺﻳ ُ‬ ‫ﺴ ِﻪ ‪ ،‬ﹶﻓَﺘﻜﹸﻮ ﹸﻥ َﺗ ْﻮَﺑﺔﹸ ﻫَﺬﹶﺍ ﹶﻛَﺘ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻘﹶﺎ ِﺫ ِ‬ ‫ﻑ ﺍﻟﱠﺬِﻱ َﺟﺰَﺍ ُﺅ ُﻩ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹺﺟْﻨ ِ‬ ‫ﺲ ﺍ ﹾﻟ ﹶﻘ ﹾﺬ ِ‬ ‫ﻭَﺍﻟﹾﺄﹶﻣْﻮَﺍﻝﹺ ‪َ ،‬ﺑ ﹾﻞ ﻫُ َﻮ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﺤ ﹾﻠ ِﻔ ِﻪ ‪.‬‬ ‫ﺾ ﹶﻛ َ‬ ‫ﻀ ِﻪ ‪َ ،‬ﻭ َﺣ ﹾﻠﻔﹸﻪُ َﻋﻠﹶﻰ ﺍﻟﺘﱠ ْﻌﺮﹺﻳ ﹺ‬ ‫ﹶﻛَﺘ ْﻌﺮﹺﻳ ِ‬ ‫ﻕ َﺑ ْﻴ َﻦ َﺗ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻘﹶﺎِﺗ ﹺﻞ َﻭَﺑ ْﻴ َﻦ‬ ‫ﺤﻖﱢ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪُ َﺑ َﺪﻟﹰﺎ ‪َ ،‬ﻭﹶﻗ ْﺪ َﻧﺺﱠ ﹶﺃ ْﺣ َﻤﺪُ ﻓِﻲ ﺍ ﹾﻟ ﹶﻔ ْﺮ ﹺ‬ ‫َﻭﹶﺃﻣﱠﺎ ﹶﻟ ْﻮ ﹶﻇﹶﻠ َﻤﻪُ ﻓِﻲ َﺩ ﹴﻡ ﹶﺃ ْﻭ ﻣَﺎ ﹴﻝ ﹶﻓﹺﺈﻧﱠﻪُ ﻟﹶﺎ ُﺑﺪﱠ ِﻣ ْﻦ ﺇﻳﻔﹶﺎ ِﺀ ﺍﹾﻟ َ‬ ‫ﻑ‪.‬‬ ‫َﺗ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻘﹶﺎ ِﺫ ِ‬ ‫ﺱ ِﻣ ْﻦ ﺁﺛﹶﺎ ﹺﺭ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ ﻭَﺍ ﹾﻟ َﻤﻈﹶﺎِﻟ ﹺﻢ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ ﹶﻔ ِﻘﻴ َﻪ ﹸﻛﻞﱠ ﺍ ﹾﻟ ﹶﻔﻘِﻴ ِﻪ‬ ‫ﺕ ﻟِﻠﻨﱡﻔﹸﻮ ﹺ‬ ‫ﺞ ﹸﻛ ُﺮﺑَﺎ ٍ‬ ‫ﺤﻮُﻩُ ﻓِﻴ ِﻪ ﺧَﻠﹶﺎﺹٌ ﻋَﻈِﻴﻢٌ َﻭَﺗ ﹾﻔﺮﹺﻳ ُ‬ ‫ﺏ َﻭَﻧ ْ‬ ‫ﻭَﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒﺎ ُ‬ ‫ﺠﺮﱢﺋﹸﻬُ ْﻢ َﻋﻠﹶﻰ َﻣﻌَﺎ ﺻِﻲ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪.‬‬ ‫ﺱ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ‪َ ،‬ﻭﻟﹶﺎ ﻳُ َ‬ ‫ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳُ ْﺆﹺﻳﺲُ ﺍﻟﻨﱠﺎ َ‬ ‫ﺕ‬ ‫ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣﻴَﺎ ِ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺏ ِﻣ ْﻦ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻭَﺍﹾﻟ َ‬ ‫ﺱ ﻣَﺎ ﻳُ ﺨَﻠﱢﺼُﻬَﺎ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﻒ ﺍﻟﻨﱡﻔﹸﻮ ﹺ‬ ‫ﺐ ﹶﻓَﺘ ْﻌﺮﹺﻳ ُ‬ ‫ﺱ ﻟﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ ﺗُ ﹾﺬﹺﻧ َ‬ ‫َﻭ َﺟﻤِﻴ ُﻊ ﺍﻟﻨﱡﻔﹸﻮ ﹺ‬ ‫ﺕ ﻫُ َﻮ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﹶﻓﻮَﺍِﺋ ِﺪ ﺍﻟﺸﱠﺮﹺﻳ َﻌ ِﺔ ﺍ ْﻧَﺘﻬَﻰ ﹶﻛﻠﹶﺎ ُﻣ ُﻪ ‪.‬‬ ‫ﺕ ﻭَﺍ ﹾﻟﻌُﻘﹸﻮﺑَﺎ ِ‬ ‫ﻛﹶﺎ ﹾﻟ ﹶﻜﻔﱠﺎﺭَﺍ ِ‬ ‫ﻚ ِﻓﺮَﺍ ِﺷ ِﻪ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﻀُﻬُ ْﻢ ‪ :‬ﺍﹸ ْﺣﺘُ ِﻤ ﹶﻞ ﹶﺃ ﹾﻥ‬ ‫ﺖ ﺍﻟﹾ َﻤﻈﹾِﻠ َﻤﺔﹸ ﹶﻓﺴَﺎ َﺩ َﺯ ْﻭ َﺟ ِﺔ ﺟَﺎ ﹺﺭ ِﻩ ﹶﺃ ْﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ﻓِﻲ ﺍﹾﻟ ﺠُ ْﻤﹶﻠ ِﺔ َﻭ َﻫ ْﺘ ِ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ ‪ :‬ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎَﻧ ْ‬ ‫ﻚ ؛ ِﻟﹶﺄﻧﱠﻪُ ِﻣﻤﱠﺎ ﻟﹶﺎ ﻳُﺴْﺘَﺒَﺎﺡُ ﹺﺑﹺﺈﺑَﺎ َﺣِﺘ ِﻪ ﺍﺑْﺘِﺪَﺍﺀً ﹶﻓﻠﹶﺎ َﻳ ْﺒ َﺮﺃﹸ ﹺﺑﹺﺈ ْﺣﻠﹶﺎِﻟ ِﻪ َﺑ ْﻌ َﺪ ُﻭﻗﹸﻮ ِﻋ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ ‪َ :‬ﻭ ِﻋ ْﻨﺪِﻱ ﹶﺃﻧﱠﻪُ‬ ‫ﺼ ﺢﱠ ﺇ ْﺣﻠﹶﺎﹸﻟ ُﻪ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﻟﹶﺎ َﻳ ِ‬ ‫ﻉ ﺍ ﹾﻟ َﻤ ﹾﻈِﻠ َﻤ ِﺔ َﻭﻟﹶﺎ َﻳ ْﻤِﻠﻚُ‬ ‫ﺤﻠﱠﻪُ ﹶﻓﹺﺈﻧﱠﻪُ َﺣﻖﱞ ﻟِﺂ َﺩِﻣﻲﱟ ﹶﻓَﻴ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻳ ْﺒ َﺮﹶﺃ ﹺﺑﺎ ﹾﻟﹺﺈ ْﺣﻠﹶﺎ ﹺﻝ َﺑ ْﻌ َﺪ ُﻭﻗﹸﻮ ﹺ‬ ‫َﻳ ْﺒ َﺮﺃﹸ ﺑﹺﺎﹾﻟﹺﺈ ْﺣﻠﹶﺎ ﹺﻝ َﺑ ْﻌ َﺪ ُﻭﻗﹸﻮ ِﻋ ِﻪ ﻭَﻳَﻨْﺒَﻐِﻲ ﹶﺃ ﹾﻥ َﻳﺴَْﺘ ِ‬ ‫ﺴ ﺦُ ﹺﻧﻜﹶﺎ َﺣﻬَﺎ ِﻟﹶﺄ ْﺟ ﹺﻞ ﺍﻟﺘﱡ ْﻬ َﻤ ِﺔ ﹺﺑ ِﻪ َﻭ ﹶﻏﹶﻠَﺒ ِﺔ‬ ‫ﻑ ‪ ،‬ﻭَﺍﻟﺪﱠﻟِﻴ ﹸﻞ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ َﺣﻖﱞ ﹶﻟﻪُ ﹶﺃﻧﱠﻪُ ﻳُﻠﹶﺎ ِﻋﻦُ َﺯﻭْ َﺟَﺘﻪُ َﻭَﻳﻔﹾ َ‬ ‫ﺇﺑَﺎﺣَﺘَﻬَﺎ ﺍﺑْﺘِﺪَﺍﺀً ﻛﹶﺎﻟﺪﱠ ﹺﻡ ﻭَﺍ ﹾﻟﹶﻘ ﹾﺬ ِ‬ ‫ﲔ ﺍ ْﻧَﺘﻬَﻰ ﹶﻛﻠﹶﺎ ُﻣ ُﻪ ‪.‬‬ ‫ﻕ ﺍﻟﹾﺂ َﺩ ِﻣﻴﱢ َ‬ ‫ﻚ َﻋﻠﹶﻰ ﹶﻇﻨﱢ ِﻪ َﻭﹺﺇﻧﱠﻤَﺎ ﻳَُﺘ ﺤَﺎﹶﻟﻒُ ﻓِﻲ ُﺣﻘﹸﻮ ﹺ‬ ‫ﹶﺫِﻟ َ‬ ‫‪.‬‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ ‪:‬‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ُ :‬ﺗ ْ‬ ‫ﺨ ِﻪ ‪ :‬ﺇﻧﱢﻲ ﺃﹸ ﹾﺫﹺﻧﺐُ ﻗﹶﺎ ﹶﻝ ‪ُ :‬ﺗ ْ‬ ‫ﺸ ْﻴ ِ‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﻀُﻬُ ْﻢ ِﻟ َ‬ ‫ﻭَﻟِﻬَﺬﹶﺍ ﻳُ ْﺆ َﻣﺮُ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹸﻛﻠﱠﻤَﺎ ﹶﺃ ﹾﺫَﻧ َ‬ ‫ﺤ ﹺﺰ ﹶﻥ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ )‪(١‬‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻟﹶﻰ َﻣﺘَﻰ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ُﺗ ْ‬ ‫ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ُ :‬ﺗ ْ‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٥٩٩٣‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٥٧١٨٤‬ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻨﻂ ﺍﻟﻨﺎﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ١٠ :‬ﺫﻭ ﺍﻟﻘﻌﺪﺓ ‪١٤٢٥‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫‪ .‬ﺃﻧﺎ ﺷﺎﺏ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ‪ ١٧‬ﻋﺎﻣﺎ ﻭﻣﺸﻜﻠﱵ ﺃﱐ ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺘﺰﻣﺖ ﻣﻨﺬ ‪ ٣‬ﺃﺷﻬﺮ ﻭﻟﻜﲏ ﻗﻤﺖ ﺑﺎﺭﺗﻜﺎﺏ ﻛﺜﲑ ﻣﻦ‬ ‫ﺍﻟﻜﺒﺎﺋﺮ ﻣﺜﻞ ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﺰﻧﺎ ﻭﻟﻜﲏ ﺍﳊﻤﺪ ﷲ ﺗﺒﺖ ﺇﱃ ﺍﷲ ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﲏ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺬﻱ ﻳﺸﻐﻠﲏ ﻫﻮ ﺃﱐ‬

‫ﺗﻨﺘﺎﺑﲏ ﺑﻌﺾ ﺍﻟﻮﺳﺎﻭﺱ ﺑﺄﻥ ﺍﷲ ﻟﻦ ﻳﻐﻔﺮ ﱄ ﺣﻴﺚ ﺃﱐ ﺃﻓﻌﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﰒ ﺃﻧﻜﺚ ﺗﻮﺑﱵ ﻭﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﻗﻨﻮﻁ‬ ‫ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﺃﻓﻌﻞ ﻭﻳﻨﺘﺎﺑﲏ ﺃﻳﻀﺎ ﺑﻌﺾ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻴﺌﺔ ﻣﺜﻞ ﲣﻴﻞ ﺷﻜﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﳌﺼﻴﺒﺔ ﺃﱐ ﺫﺍﺕ ﻣﺮﺓ‬ ‫ﲣﻴﻠﺖ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺃﻭﺿﺎﻉ ﻭﻫﻮ ﳚﺎﻣﻊ ﺯﻭﺟﺎﺗﻪ ﻭﺃﺷﻌﺮ ﺑﺎﻟﺸﻚ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻟﻜﲏ ﻣﻄﻤﺌﻦ‬ ‫ﺇﱃ ﺃﱐ ﻣﺴﻠﻢ ﻭﻟﻜﻦ ﺃﺭﻳﺪ ﺃﻥ ﺃﻋﺮﻑ ﺭﺩﺍ ﻋﻠﻰ ﺗﺴﺎﺅﱄ ﻭﻫﻮ ﺃﱐ ﺇﺫﺍ ﺩﺍﺭﺕ ﰲ ﻧﻔﺴﻲ ﺃﻓﻜﺎﺭ ﺳﻴﺌﺔ ﻭﻭﺳﺎﻭﺱ ﻭﻟﻜﲏ ﱂ‬ ‫ﺃﺅﻣﻦ ﻬﺑﺎ ﻫﻞ ﺃﺣﺎﺳﺐ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺃﻡ ﻻ ﻭﻣﺎﺫﺍ ﺃﻓﻌﻞ ﺑﺸﺄﻥ ﻓﻌﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻫﻞ ﺃﱐ ﻋﻨﺪﻣﺎ ﺃﺗﻮﺏ ﻭﺃﻋﻤﻞ ﺃﻋﻤﺎﻻ‬ ‫ﺻﺎﳊﺔ ﻳﺘﻘﺒﻠﻬﺎ ﺍﷲ ﺇﻥ ﺷﺎﺀ؟! ﻭﺃﺭﺟﻮ ﺍﻹﻓﺎﺩﺓ ‪.‬ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍ‪.‬‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺎﳊﻤﺪ ﷲ ﺃﻥ ﻭﻓﻘﻚ ﻟﻠﺘﻮﺑﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻗﺒﻞ ﺃﻥ ﻳﺪﳘﻚ ﺍﳌﻮﺕ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻻ ﻳﻨﻔﻊ ﺍﻟﻨﺪﻡ‪.‬‬ ‫ﻭﻧﺒﺸﺮﻙ ﺑﺄﻥ ﺍﷲ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﺟﺎﺀﻩ ﻧﺎﺩﻣﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ }ﺍﻟﺘﻮﺑﺔ‪.{١٠٤ :‬‬ ‫ﺠ ِﺪ ﺍﻟﻠﱠ َﻪ ﹶﻏﻔﹸﻮﺭًﺍ َﺭﺣِﻴﻤًﺎ } ﺍﻟﻨﺴﺎﺀ‪.{١١٠ :‬‬ ‫ﺴَﺘ ْﻐ ِﻔ ﹺﺮ ﺍﻟﻠﱠ َﻪ َﻳ ﹺ‬ ‫ﺴﻪُ ﹸﺛﻢﱠ َﻳ ْ‬ ‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪َ :‬ﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀًﺍ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ‬ ‫ﻓﺎﻟﺘﻮﺑﺔ ﲡﺐ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﲤﺤﻮ ﺍﻟﺬﻧﻮﺏ ﺍﻟﺴﺎﻟﻔﺔ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺬﻧﺐ ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ‪ .‬ﺑﻞ ﺇﻥ‬ ‫ﺏ َﻭ َﺁ َﻣ َﻦ‬ ‫ﺍﻟﺘﺎﺋﺐ ﺗﺘﺒﺪﻝ ﺳﻴﺌﺎﺗﻪ ﺣﺴﻨﺎﺕ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﺗﻮﻋﺪ ﻣﺮﺗﻜﱯ ﺍﻟﻔﻮﺍﺣﺶ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻗﺎﻝ‪ :‬ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﺗَﺎ َ‬ ‫ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭًﺍ َﺭﺣِﻴﻤًﺎ } ﺍﻟﻔﺮﻗﺎﻥ‪.{ ٧٠ :‬‬ ‫ﺴﻨَﺎ ٍ‬ ‫ﻚ ﻳَُﺒﺪﱢﻝﹸ ﺍﻟﻠﱠ ُﻪ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ َﺣ َ‬ ‫َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﺻَﺎِﻟ ﺤًﺎ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ‬ ‫ﻓﺄﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺮﺑﻚ ﻭﺍﺭﺝ ﺭﲪﺘﻪ‪ ،‬ﻭﻭﺍﺯﻥ ﺑﲔ ﺧﻮﻓﻚ ﻣﻨﻪ ﻭﻃﻤﻌﻚ ﰲ ﺳﻌﺔ ﺭﲪﺘﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﺆﻣﻨﲔ‪َ :‬ﻳ ْﺪﻋُﻮ ﹶﻥ‬ ‫َﺭﺑﱠ ُﻬ ْﻢ َﺧ ْﻮﻓﹰﺎ ﻭَﻃﹶﻤَﻌًﺎ } ﺍﻟﺴﺠﺪﺓ‪ .{ ١٦ :‬ﻭﺍﻧﻈﺮ ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ‪. ١٦٩٠٧ :‬‬ ‫ﻭﻛﻤﺎ ﻋﻘﻘﺖ ﻭﺍﻟﺪﻳﻚ ﻣﻦ ﻗﺒﻞ ﻓﺄﺣﺴﻦ ﺇﻟﻴﻬﻤﺎ ﺍﻵﻥ‪ ،‬ﻓﺈﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﺍﺟﺘﻬﺪ ﰲ ﲢﺼﻴﻞ ﺍﻟﺰﻭﺟﺔ‬ ‫ﺍﻟﺼﺎﳊﺔ ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﳑﻜﻨﺎ ﻟﺘﺤﺼﻦ ﻓﺮﺟﻚ ﻭﺗﻌﻒ ﻧﻔﺴﻚ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﺎﺳﺮﺩ ﺍﻟﺼﻮﻡ‪ ،‬ﻓﺈﻥ ﻟﻪ ﺗﺄﺛﲑﺍ ﺑﺎﻟﻐﺎ ﰲ ﻛﺴﺮ‬ ‫ﺣﺪﺓ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺍﻟﺒﺎﺀﺓ ﻓﻠﻴﺘﺰﻭﺝ‪ ،‬ﻓﺈﻧﻪ ﺃﻏﺾ ﻟﻠﺒﺼﺮ‬ ‫ﻭﺃﺣﺼﻦ ﻟﻠﻔﺮﺝ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻴﻪ ﺑﺎﻟﺼﻮﻡ ﻓﺈﻧﻪ ﻟﻪ ﻭﺟﺎﺀ ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬ ‫ﺴ ﹺﻬﻢْ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ‬ ‫ﻭﺍﺣﺬﺭ ﻣﻦ ﺍﻟﻘﻨﻮﻁ ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ‬ ‫ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ ﺍﻟﺮﱠﺣِﻴ ُﻢ }ﺍﻟﺰﻣﺮ‪.{ ٥٣ :‬‬ ‫ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻨﻂ ﺍﻟﻨﺎﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳﺰﻫﺪﻭﺍ ﰲ ﺍﻟﺘﻮﺑﺔ ﻭﻻ ﻳﺴﺎﺭﻋﻮﺍ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹺﺇﻧﱠﻪُ ﻟﹶﺎ‬ ‫ﺡ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ ﹶﻘ ْﻮ ُﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ }ﻳﻮﺳﻒ‪ .{ ٨٧ :‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪َ :‬ﻭ َﻣ ْﻦ َﻳ ﹾﻘَﻨﻂﹸ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ َﺭﺑﱢ ِﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻀﱠﺎﻟﱡﻮ ﹶﻥ }ﺍﳊﺠﺮ‪:‬‬ ‫َﻳ ْﻴﹶﺌﺲُ ِﻣ ْﻦ َﺭ ْﻭ ﹺ‬ ‫‪.{ ٥٦‬‬ ‫ﻓﺈﺫﺍ ﻭﻗﻌﺖ ﰲ ﺑﻌﺾ ﺍﳌﻌﺎﺻﻲ ﺑﻌﺪ ﺃﻥ ﺗﺒﺖ ﻣﻨﻬﺎ ﻓﺠﺪﺩ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻳﻔﺮﺡ ﺑﺘﻮﺑﺔ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺟﺎﺀ ﻧﺎﺩﻣﺎ‪ .‬ﻓﻔﻲ‬ ‫ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺃﺫﻧﺐ ﻋﺒﺪ ﺫﻧﺒﺎ ﻓﻘﺎﻝ‪ :‬ﺃﻱ ﺭﺏ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎ ﻓﺎﻏﻔﺮ ﱄ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﻠﻢ‬ ‫ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ‪ ،‬ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ‪ ،‬ﰒ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ﺁﺧﺮ‪ ،‬ﻓﻘﺎﻝ ﺃﻱ ﺭﺏ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎ ﺁﺧﺮ ﻓﺎﻏﻔﺮ‬ ‫ﱄ‪ ،‬ﻓﻘﺎﻝ ﺭﺑﻪ‪ :‬ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ‪ ،‬ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ‪ ،‬ﻓﻠﻴﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻟﺸﻴﺨﻪ‪ :‬ﺇﱐ ﺃﺫﻧﺒﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ ﰒ ﺃﻋﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻋﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﱃ ﻣﱴ؟‬ ‫ﻗﺎﻝ‪ :‬ﺇﱃ ﺃﻥ ﲢﺰﻥ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﺍﻧﻈﺮ ﺍﻟﻔﺘﻮﻯ‪. ٢٤٠٣١ :‬‬ ‫ﻭﺍﺣﺬﺭ ﺍﻻﺳﺘﺮﺳﺎﻝ ﻣﻊ ﻣﺎ ﻳﻘﻊ ﰲ ﻗﻠﺒﻚ ﻣﻦ ﲣﻴﻼﺕ ﺑﺸﺄﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﺗﺸﻜﻴﻚ ﰲ ﺩﻳﻦ‬ ‫ﺍﻹﺳﻼﻡ‪.‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﳋﻮﺍﻃﺮ ﺍﻟﺮﺩﻳﺌﺔ ﻻ ﺗﻀﺮﻙ ﺇﺫﺍ ﺍﺳﺘﻌﺬﺕ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻭﺍﻧﻘﻄﻌﺖ ﻭﱂ ﺗﺴﺘﺮﺳﻞ ﻣﻌﻬﺎ‪ .‬ﻗﺎﻝ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﻋﻦ ﺃﻣﱵ ﻣﺎ ﺣﺪﺛﺖ ﺑﻪ ﻧﻔﺴﻬﺎ ﻣﺎ ﱂ ﺗﻌﻤﻞ ﺃﻭ ﺗﺘﻜﻠﻢ ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﻛﻮﻧﻚ ﺗﺮﻓﺾ ﻫﺬﻩ ﺍﻟﻮﺳﺎﻭﺱ ﻭﺗﺴﺘﻘﺒﺤﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻓﻴﻚ ﺇﳝﺎﻧﺎ ﻭﺧﻮﻓﺎ ﻣﻦ ﺍﷲ‪ .‬ﻭﺍﻧﻈﺮ ﺍﻟﻔﺘﻮﻳﲔ‪، ١٨٧ :‬‬ ‫‪ ٧٩٥٠‬ﻓﺈﻥ ﻓﻴﻬﻤﺎ ﺑﻴﺎﻥ ﺫﻟﻚ‪.‬‬ ‫ﻛﻤﺎ ﻧﻮﺻﻴﻚ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺼﺎﳊﲔ ﺍﳌﺘﻤﺴﻜﲔ ﺑﺎﻟﺪﻳﻦ ﻓﺘﻨﺨﺮﻁ ﻓﻴﻬﻢ‪ ،‬ﻭﺗﻨﺘﻈﻢ ﰲ ﺳﻠﻜﻬﻢ ﻓﺘﺤﺎﻓﻆ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻼﺓ ﻣﻌﻬﻢ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻭﺗﺘﻠﻮ ﻣﻌﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺗﺘﻌﻠﻢ ﻣﻌﻬﻢ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻊ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻻﺛﻨﲔ‬ ‫ﺃﺑﻌﺪ‪ ،‬ﻭﺇﳕﺎ ﻳﺄﻛﻞ ﺍﻟﺬﺋﺐ ﻣﻦ ﺍﻟﻐﻨﻢ ﺍﻟﻘﺎﺻﻴﺔ‪.‬‬ ‫ﻛﻤﺎ ﻧﻨﺼﺤﻚ ﺑﻜﺜﺮﺓ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﻷﺷﺮﻃﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﲟﻄﺎﻟﻌﺔ ﻛﺘﺎﺏ ﰲ ﺳﲑﺓ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ‬ ‫ﺗﺰﺩﺍﺩ ﻣﻌﺮﻓﺔ ﺑﻪ ﻭﺑﺄﺣﻮﺍﻟﻪ‪ ،‬ﻓﻴﺰﺩﺍﺩ ﺣﺒﻚ ﻟﻪ ﻓﺘﺤﺸﺮ ﰲ ﺯﻣﺮﺗﻪ‪.‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫‪------------‬‬‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪(١٣٢٤‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٦١٥٥٣‬ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ١٩ :‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪١٤٢٦‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﳌﻮﺿﻮﻉ ﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﺃﺟﺪ ﻧﻔﺴﻲ ﰲ ﺣﲑﺓ ﺷﺪﻳﺪﺓ ﰲ ﻓﻬﻢ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻛﺎﻵﰐ‪ :‬ﻫﻨﺎﻙ ﺃﻗﻮﺍﻝ‬ ‫ﺗﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺘﻐﻔﺮ ﻣﻦ ﺍﻟﺬﻧﺐ ﻻ ﺫﻧﺐ ﻟﻪ ﻭ ﺇﻥ ﻋﺎﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﰲ ﺍﻟﻴﻮﻡ ﺳﺒﻌﲔ ﻣﺮﺓ )ﺣﺪﻳﺚ ﻧﺒﻮﻱ( ﻭﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ‬ ‫ﺫﻛﺮ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﺑﻌﺪ ﺍﻟﺰﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﺈﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ ﻟﻌﺒﺪﻩ ﺍﻋﻤﻞ ﻣﺎ ﺗﺸﺎﺀ )ﺣﺪﻳﺚ ﻗﺪﺳﻲ(‪ .‬ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻧﻀﻊ‬ ‫ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﻭﺍﻟﱴ ﺗﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﻟﺬﻧﺐ ﻛﺎﳌﺴﺘﺨﻒ ﺑﺮﺑﻪ ﻭﺃﻧﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ‬ ‫ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻨﻮﻱ ﺍﻻﻧﻘﻄﺎﻉ ﻣﻦ ﺍﻟﺬﻧﺐ‪ .‬ﻓﺄﺣﻴﺎﻧﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺻﺎﺩﻗﺎ ﰲ ﺗﻮﺑﺘﺔ ﻭﻣﻊ ﺫﻟﻚ ﻳﻘﻊ ﰲ ﺍﻟﺬﻧﺐ ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻟﻮ‬ ‫ﺑﻌﺪ ﺣﲔ؟‬ ‫ﺃﻓﻴﺪﻭﱏ ﺃﻓﺎﺩﻛﻢ ﺍﷲ‪.‬‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺎﻋﻠﻢ ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﻌﺎﻇﻤﻪ ﺫﻧﺐ ﺃﻥ ﻳﻐﻔﺮﻩ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺇﻥ ﺗﺎﺏ ﺻﺎﺣﺒﻪ ﻭ ﺣﻘﻖ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﻭﻫﻲ‪:‬‬ ‫ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﻗﺒﻞ‬ ‫ﺑﻠﻮﻍ ﺍﻟﺮﻭﺡ ﺍﳊﻠﻘﻮﻡ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﰲ ﻭﻗﺘﻬﺎ ﺃﻱ‪ :‬ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻭﺭﺩ ﺍﳌﻈﺎﱂ ﺇﱃ ﺃﻫﻠﻬﺎ‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻤﺎ ﻟﻪ ﺗﻌﻠﻖ ﲝﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ ﺃﻭ ﻃﻠﺐ ﺍﻟﻌﻔﻮ ﻣﻨﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺗﺎﺏ ﺍﳌﺬﻧﺐ ﻣﻦ ﺫﻧﺐ ﺩﻭﻥ ﺫﻧﺐ ﻗﺒﻞ ﺍﷲ ﺗﻮﺑﺘﻪ ﳑﺎ‬ ‫ﺗﺎﺏ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺏ ﻣﻦ ﺍﳉﻤﻴﻊ‪ ،‬ﻓﺈﺫﺍ ﻋﺎﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺏ ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻻ ﻳﺴﺘﺴﻠﻢ‬ ‫ﻟﻠﺸﻴﻄﺎﻥ ﻭﻳﺼﺮ ﻋﻠﻰ ﺍﻟﺬﻧﺐ ﻓﺈﻥ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺬﻧﺐ ﻣﺼﻴﺒﺔ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻪ ﻣﺼﻴﺒﺔ ﺃﻋﻈﻢ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻣﻌﺼﻮﻣﺎ‬ ‫ﺽ‬ ‫ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﻭﻟﻮ ﻛﺎﻥ ﺗﻘﻴﺎ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻭَﺳَﺎﺭﹺﻋُﻮﺍ ﹺﺇﻟﹶﻰ َﻣ ْﻐ ِﻔ َﺮ ٍﺓ ِﻣ ْﻦ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭ َﺟﻨﱠ ٍﺔ ﻋَﺮْ ﺿُﻬَﺎ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕُ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ُ‬ ‫ﺤﺐﱡ‬ ‫ﺱ ﻭَﺍﻟﻠﱠﻪُ ُﻳ ِ‬ ‫ﲔ َﻋ ﹺﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﻆ ﻭَﺍ ﹾﻟﻌَﺎِﻓ َ‬ ‫ﲔ ﺍ ﹾﻟ َﻐ ْﻴ ﹶ‬ ‫ﲔ*ﺍﻟﱠﺬِﻳﻦَ ُﻳ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ ﻓِﻲ ﺍﻟﺴﱠﺮﱠﺍ ِﺀ ﻭَﺍﻟﻀﱠﺮﱠﺍﺀِ ﻭَﺍﹾﻟﻜﹶﺎ ِﻇ ِﻤ َ‬ ‫ﺕ ِﻟﻠﹾﻤُﺘﱠ ِﻘ َ‬ ‫ﹸﺃ ِﻋﺪﱠ ْ‬

‫ﺏ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ َﻭﹶﻟ ْﻢ‬ ‫ﺴﻬُ ْﻢ ﹶﺫ ﹶﻛﺮُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻓﹶﺎ ْﺳَﺘ ْﻐ ﹶﻔﺮُﻭﺍ ِﻟ ﹸﺬﻧُﻮﹺﺑ ﹺﻬ ْﻢ َﻭ َﻣ ْﻦ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﺸ ﹰﺔ ﹶﺃ ْﻭ ﹶﻇﹶﻠﻤُﻮﺍ ﹶﺃ ْﻧﻔﹸ َ‬ ‫ﲔ*ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹶﻓ َﻌﻠﹸﻮﺍ ﻓﹶﺎ ِﺣ َ‬ ‫ﺴﹺﻨ َ‬ ‫ﺍﻟﹾﻤُ ﺤْ ِ‬ ‫ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍﹾﻟﹶﺄ ْﻧﻬَﺎ ُﺭ ﺧَﺎِﻟﺪِﻳ َﻦ ﻓِﻴﻬَﺎ‬ ‫ﻚ َﺟﺰَﺍ ُﺅ ُﻫ ْﻢ َﻣ ْﻐ ِﻔ َﺮ ﹲﺓ ِﻣ ْﻦ َﺭﺑﱢ ﹺﻬ ْﻢ ﻭَﺟَﻨﱠﺎﺕٌ َﺗ ْ‬ ‫ﻳُﺼِﺮﱡﻭﺍ َﻋﻠﹶﻰ ﻣَﺎ ﹶﻓ َﻌﻠﹸﻮﺍ َﻭ ُﻫ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ*ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﲔ }ﺁﻝ ﻋﻤﺮﺍﻥ‪١٣٣:‬ـ‪ .{ ١٣٦‬ﻭﺇﺫﺍ ﺍﺳﺘﺰﻟﻚ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻀﻌﻔﺖ ﺑﻌﺪ ﺗﻮﺑﺘﻚ ﻭﺃﺫﻧﺒﺖ‪ ،‬ﻓﺠﺪﺩ ﻟﺬﻧﺒﻚ‬ ‫َﻭﹺﻧ ْﻌ َﻢ ﹶﺃ ْﺟﺮُ ﺍ ﹾﻟﻌَﺎ ِﻣِﻠ َ‬ ‫ﺗﻮﺑﺔ‪ ،‬ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ‪ :‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﺫﻧﺐ ﻋﺒﺪ ﺫﻧﺒﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻱ ﺭﺏ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎ ﻓﺎﻏﻔﺮﱄ‬ ‫‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ‪ ،‬ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ‪ ،‬ﰒ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ﺁﺧﺮ ﻓﻘﺎﻝ‪ :‬ﺃﻱ ﺭﺏ ﺃﺫﻧﺒﺖ‬ ‫ﺫﻧﺒﺎ ﺁﺧﺮ‪ ،‬ﻓﺎﻏﻔﺮﻩ ﱄ‪ ،‬ﻓﻘﺎﻝ ﺭﺑﻪ‪ :‬ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ‪ ،‬ﻗﺪ‬ ‫ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﻓﻠﻴﻔﻌﻞ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻗﺎﻝ ﺫﻟﻚ ﰲ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ( ﺃﻱ ﻣﺎ ﺩﺍﻡ ﻳﺬﻧﺐ ﰒ ﻳﺴﺘﻐﻔﺮ‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻥ‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﷲ ﺑﻜﻢ‪ ،‬ﻭﳉﺎﺀ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ ﰒ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻓﻴﻐﻔﺮ ﳍﻢ ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺑﻌﻀﻬﻢ ﻟﺸﻴﺨﻪ ‪ :‬ﺇﱐ ﺃﺫﻧﺒﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻋﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻋﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﱃ ﻣﱴ؟ ﻗﺎﻝ‪ :‬ﺇﱃ‬ ‫ﺃﻥ ﲢﺰﻥ ﺍﻟﺸﻴﻄﺎﻥ ‪ . .‬ﻭﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺑﲔ ﺷﺮﻁ ﺍﻟﺘﻮﺑﺔ ﻭﻫﻮ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﻭﺃﻬﻧﺎ‬ ‫ﻻﺗﺼﺢ ﺇﻻ ﺑﺬﻟﻚ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺑﺸﺮ ﻣﻌﺮﺽ ﻟﻠﻮﻗﻮﻉ ﰲ ﺍﻟﺬﻧﺐ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﻌﺪ ﺃﻥ ﺗﺎﺏ ﻣﻨﻪ ﺍﻟﺘﻮﺑﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻌﺰﻡ ﻋﻠﻰ‬ ‫ﻋﺪﻡ ﺍﻟﻌﻮﺩ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻭﱂ ﺗﻌﺪﻩ ﻣﺴﺘﺨﻔﺎ ﺑﺮﺑﻪ ﺠﻤﻟﺮﺩ ﻭﻗﻮﻋﻪ ﰲ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺗﻮﺑﺘﻪ‬ ‫ﻣﻨﻪ‪ ،‬ﻭﱂ ﻧﻘﻒ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﻭﻟﻮ ﺻﺢ ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﳏﻤﻞ ﻻﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺎ ﺳﺒﻖ ﻛﺄﻥ ﻳﻜﻮﻥ ﺃﺧﻞ ﺑﺸﺮﻁ‬ ‫ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺳﻘﻨﺎﻫﺎ ﺳﺎﺑﻘﺎ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫‪-------------‬‬‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪(٥١٤١‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٦٦١٦٣‬ﻫﻞ ﺗﻜﺮﺍﺭ ﺍﻟﺬﻧﺐ ﻭﺗﻜﺮﺍﺭ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ١٧ :‬ﺭﺟﺐ ‪١٤٢٦‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺷﺎﺏ ﺗﺎﺏ ﻭﻧﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ﻭﺍﺳﺘﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ‪ ...‬ﻭﻟﻜﻦ ﺗﺒﻘﻰ ﺭﻭﺍﺳﺐ ﳉﺎﻫﻠﻴﺘﻪ ﻭﻳﺬﻧﺐ ﺫﻧﺒﺎ ﻣﺎ ﻻ‬ ‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﺎﺭﻗﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﻴﻨﺎ ﺑﻌﺪ ﺣﲔ ﻳﻠﻮﻡ ﻧﻔﺴﻪ ﻭﻳﺘﻮﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺮﺟﻊ‪ ..‬ﻓﻬﻞ ﰲ ﺫﻟﻚ‬ ‫ﺇﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺬﻧﺐ‪ ...‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﻳﺘﻮﺏ ﻭﻳﺘﺄﱂ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﺮﻳﻌﺎ ﻣﺎ ﻳﻌﻮﺩ ﺃﻭ ﻳﺒﻘﻰ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﺗﺎﺋﺒﺎ‬ ‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺮﺟﻊ ﺇﻟﻴﻪ‪ ...‬ﻓﻬﻞ ﻫﺬﺍ ﺇﺻﺮﺍﺭ ﺃﻡ ﻻ‪ ...‬ﻭﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﻟﺸﺎﺏ؟‬ ‫ﺍ ﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﺃﻥ ﻳﺄﺧﺬ ﻧﻔﺴﻪ ﺑﺎﻟﺸﺪﺓ ﻭﻳﻔﻄﻤﻬﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﻳﻌﺎﻭﺩﻩ ﺍﻟﻔﻴﻨﺔ ﺑﻌﺪ ﺍﻟﻔﻴﻨﺔ‪ ،‬ﻓﻴﺘﻮﺏ ﻣﻨﻪ ﺗﻮﺑﺔ‬ ‫ﻧﺼﻮﺣﹰﺎ ﻳﻌﺰﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩﺓ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻻ ﻳﻌﻠﻢ ﻣﱴ ﺗﺄﺗﻴﻪ ﻣﻨﻴﺘﻪ‪ ،‬ﻭﻟﻴﺤﺬﺭ ﺃﻥ ﻳﺪﺭﻛﻪ ﺍﳌﻮﺕ ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ‬ ‫ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻓﻴﺨﺘﻢ ﻟﻪ ﲞﺎﲤﺔ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﺍﻧﻈﺮ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﰲ ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ‪ ، ٩٦٩٤ :‬ﻭﺍﻟﻔﺘﻮﻯ‬ ‫ﺭﻗﻢ‪. ٥٤٥٠ :‬‬ ‫ﻓﺈﺫﺍ ﺗﺎﺏ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ﰒ ﺯﻳﱠﻦ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﻌﺼﻴﺔ ﻓﺰﻟﺖ ﻗﺪﻣﻪ ﻭﻗﺎﺭﻓﻬﺎ‪ ،‬ﻓﻠﻴﺴﺎﺭﻉ ﺇﱃ ﲡﺪﻳﺪ ﺍﻟﺘﻮﺑﺔ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻗﺎﻝ‬ ‫ﺼﺮُﻭ ﹶﻥ }ﺍﻷﻋﺮﺍﻑ‪ ،{٢٠١:‬ﻗﺎﻝ ﺍﳊﺎﻓﻆ‬ ‫ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ ﺍﺗﱠﻘﹶﻮ ﹾﺍ ﺇﹺﺫﹶﺍ َﻣﺴﱠ ُﻬ ْﻢ ﻃﹶﺎﺋِﻒٌ ﻣﱢ َﻦ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ِﻥ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹾﺍ ﻓﹶﺈﹺﺫﹶﺍ ﻫُﻢ ﻣﱡ ْﺒ ِ‬ ‫ﺍﺑﻦ ﻛﺜﲑ ‪ :‬ﳜﱪ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﺘﻘﲔ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﺃﻃﺎﻋﻮﻩ ﻓﻴﻤﺎ ﺃﻣﺮ ﻭﺗﺮﻛﻮﺍ ﻣﺎ ﻋﻨﻪ ﺯﺟﺮ ﺃﻬﻧﻢ ﺇﺫﺍ ﻣﺴﻬﻢ‪ :‬ﺃﻱ ﺃﺻﺎﻬﺑﻢ‬

‫ﻃﺎﺋﻒ‪ ...‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮﻩ ﺑﺎﳍﻢ ﺑﺎﻟﺬﻧﺐ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮﻩ ﺑﺈﺻﺎﺑﺔ ﺍﻟﺬﻧﺐ‪ .‬ﻭﻗﻮﻟﻪ‪ :‬ﺗﺬﻛﺮﻭﺍ‪ :‬ﺃﻱ‪ :‬ﻋﻘﺎﺏ ﺍﷲ ﻭﺟﺰﻳﻞ‬ ‫ﺛﻮﺍﺑﻪ ﻭﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ ‪-‬ﻓﺘﺎﺑﻮﺍ ﻭﺃﻧﺎﺑﻮﺍ ﻭﺍﺳﺘﻌﺎﺫﻭﺍ ﺑﺎﷲ ﻭﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﻗﺮﻳﺐ‪ ،‬ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﺼﺮﻭﻥ‪ :‬ﺃﻱ‪ :‬ﻗﺪ ﺍﺳﺘﻘﺎﻣﻮﺍ‬ ‫ﻭﺻﺤﻮﺍ ﳑﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ‪.‬‬ ‫ﻭﻛﻮﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻳﻘﻊ ﰲ ﺍﻟﺬﻧﺐ ﰒ ﻳﺘﻮﺏ ﰒ ﻳﻘﻊ ﰲ ﺍﻟﺬﻧﺐ ﰒ ﻳﺘﻮﺏ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻣﺼﺮ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫ﻼ ﻋﻠﻰ ﺣﺒﻪ ﷲ ﻭﺭﻏﺒﺘﻪ ﰲ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻛﺮﺍﻫﺘﻪ ﻟﻠﺬﻧﺐ ﻭﺍﳌﻌﺼﻴﺔ ﻷﻧﻪ ﻳﻜﺮﻩ ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﻓﻌﻠﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻭَﺍﻟﱠﺬِﻳﻦَ‬ ‫ﺩﻟﻴ ﹰ‬ ‫ﺼﺮﱡﻭ ﹾﺍ َﻋﻠﹶﻰ ﻣَﺎ‬ ‫ﺏ ﹺﺇﻻﱠ ﺍﻟﻠﹼ ُﻪ َﻭﹶﻟ ْﻢ ُﻳ ِ‬ ‫ﺴﻬُ ْﻢ ﹶﺫ ﹶﻛﺮُﻭ ﹾﺍ ﺍﻟﻠﹼ َﻪ ﻓﹶﺎ ْﺳَﺘ ْﻐﹶﻔﺮُﻭ ﹾﺍ ِﻟ ﹸﺬﻧُﻮﹺﺑ ﹺﻬ ْﻢ ﻭَﻣَﻦ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ﺸ ﹰﺔ ﹶﺃ ْﻭ ﹶﻇﹶﻠﻤُﻮ ﹾﺍ ﹶﺃ ْﻧﻔﹸ َ‬ ‫ﺇﹺﺫﹶﺍ ﹶﻓ َﻌﻠﹸﻮ ﹾﺍ ﻓﹶﺎ ِﺣ َ‬ ‫ﹶﻓ َﻌﻠﹸﻮ ﹾﺍ َﻭ ُﻫ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ }ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،{ ١٣٥:‬ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻋﺒﺪﹰﺍ ﺃﺻﺎﺏ ﺫﻧﺒﺎ ﻭﺭﲟﺎ ﻗﺎﻝ ﺃﺫﻧﺐ ﺫﻧﺒﹰﺎ ﻓﻘﺎﻝ‪ :‬ﺭﺏ ﺃﺫﻧﺒﺖ ﻭﺭﲟﺎ ﻗﺎﻝ‪ :‬ﺃﺻﺒﺖ ﻓﺎﻏﻔﺮ ﱄ‪ ،‬ﻓﻘﺎﻝ ﺭﺑﻪ‪:‬‬ ‫ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ‪ ،‬ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﰒ ﻣﻜﺚ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﰒ ﺃﺻﺎﺏ ﺫﻧﺒﺎ ﺃﻭ ﺃﺫﻧﺐ ﺫﻧﺒﺎ‪ ،‬ﻓﻘﺎﻝ‬ ‫ﺭﺏ‪ :‬ﺃﺫﻧﺒﺖ ﺃﻭ ﺃﺻﺒﺖ ﺁﺧﺮ ﻓﺎﻏﻔﺮﻩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ‪ ،‬ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﰒ ﻣﻜﺚ ﻣﺎ‬ ‫ﺷﺎﺀ ﺍﷲ ﰒ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ﻭﺭﲟﺎ ﻗﺎﻝ‪ :‬ﺃﺻﺒﺖ ﺫﻧﺒﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺏ ﺃﺻﺒﺖ ﺃﻭ ﻗﺎﻝ ﺃﺫﻧﺒﺖ ﺁﺧﺮ ﻓﺎﻏﻔﺮﻩ ﱄ‪ ،‬ﻓﻘﺎﻝ ‪:‬ﻋﻠﻢ‬ ‫ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﺛﻼﺛﺎ ﻓﻠﻴﻌﻤﻞ ﻣﺎ ﺷﺎﺀ‪ .‬ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪ :‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺬﻧﻮﺏ‬ ‫ﻭﻟﻮ ﺗﻜﺮﺭﺕ ﻣﺎﺋﺔ ﻣﺮﺓ ﺑﻞ ﺃﻟﻔﺎ ﻭﺃﻛﺜﺮ ﻭﺗﺎﺏ ﰲ ﻛﻞ ﻣﺮﺓ ﻗﺒﻠﺖ ﺗﻮ ﺑﺘﻪ‪ ،‬ﺃﻭ ﺗﺎﺏ ﻋﻦ ﺍﳉﻤﻴﻊ ﺗﻮﺑﺔ ﻭﺍﺣﺪﺓ ﺻﺤﺖ ﺗﻮﺑﺘﻪ‪.‬‬ ‫ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﺍﻋﻤﻞ ﻣﺎ ﺷﺌﺖ‪ .‬ﻣﻌﻨﺎﻩ‪ :‬ﻣﺎ ﺩﻣﺖ ﺗﺬﻧﺐ ﻓﺘﺘﻮﺏ ﻏﻔﺮﺕ ﻟﻚ‪.‬‬ ‫ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺗﺮﺧﻴﺺ ﰲ ﻓﻌﻞ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻟﻜﻦ ﻓﻴﻪ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﳌﻦ ﻭﻗﻊ ﰲ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﻤﺮ‬ ‫ﻋﻠﻰ ﻓﻌﻠﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺸﻴﺨﻪ‪ :‬ﺇﱐ ﺃﺫﻧﺒﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻋﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺃﻋﻮﺩ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺐ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺇﱃ ﻣﱴ؟ ﻗﺎﻝ‪ :‬ﺇﱃ ﺃﻥ ﲢﺰﻥ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﻓﻜﺜﺮﺓ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﻤﻮﺩﺓ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻛﻞ ﺑﲏ ﺁﺩﻡ ﺧﻄﺎﺀ‪ ،‬ﻭﺧﲑ ﺍﳋﻄﺎﺋﲔ‬ ‫ﺍﻟﺘﻮﺍﺑﻮﻥ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ‪.‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﺘﺎﺋﺐ ﺃﻥ ﻳﺘﺨﺬ ﺗﺪﺍﺑﲑ ﺗﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻭﻋﺪﻡ ﺍﻟﻨﻜﻮﺹ ﻭﺗﻨﻜﺐ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻟﺘﺪﺍﺑﲑ‪:‬‬ ‫‪ - ١‬ﺩﻋﺎﺀ ﺍﷲ ﺑﺬﻝ ﻭﺇﳊﺎﺡ ﺃﻥ ﻳﺮﺯﻗﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺃﻥ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻟﺘﻤﺴﻚ ﺑﺪﻳﻨﻪ‪ ،‬ﻭﺧﲑ ﻣﺎ ﻳُﺪﻋﻰ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻳﺪﻋﻮ ﺑﻪ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻴﻠﻪ ﻭﺳﻠﻢ‪ :‬ﻳﺎ ﻣﻘﻠﺐ ﺍﻟﻘﻠﻮﺏ ﺛﺒﺖ ﻗﻠﱯ ﻋﻠﻰ ﺩﻳﻨﻚ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬ ‫‪ - ٢‬ﺍﺟﺘﻨﺎﺏ ﺃﻣﺎﻛﻦ ﺍﳌﻌﺼﻴﺔ ﻭﺃﺻﺪﻗﺎﺀ ﺍﻟﺴﻮﺀ ﺍﻟﺬﻳﻦ ﻳﺰﻳﻨﻮﻥ ﺍﳌﻌﺎﺻﻲ ﻟﻪ ﻭﻳﺮﻏﺒﻮﻧﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﺍﲣﺎﺫ ﺭﻓﻘﺔ ﺻﺎﳊﺔ‬ ‫ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺴﺘﻘﻴﻢ ﺍﳌﺘﻤﺴﻚ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻓﺈﻥ ﺻﺤﺒﺘﻬﻢ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﺑﻌﺪ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬ ‫ﺻﹺﺒ ْﺮ‬ ‫ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻊ ﺍﻟﻮﺍﺣﺪ ﻭﻫﻮ ﻣﻦ ﺍﻻﺛﻨﲔ ﺃﺑﻌﺪ‪ ،‬ﻭﺇﳕﺎ ﻳﺄﻛﻞ ﺍﻟﺬﺋﺐ ﻣﻦ ﺍﻟﻐﻨﻢ ﺍﻟﻘﺎﺻﻴﺔ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻭَﺍ ْ‬ ‫ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﻟﹶﺎ ُﺗ ِﻄ ْﻊ‬ ‫ﺸﻲﱢ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ َﻭﻟﹶﺎ َﺗ ْﻌﺪُ َﻋ ْﻴﻨَﺎ َﻙ َﻋ ْﻨ ُﻬ ْﻢ ﺗُ ﹺﺮ ﻳ ُﺪ ﺯﹺﻳَﻨ ﹶﺔ ﺍﹾﻟ َ‬ ‫ﻚ َﻣ َﻊ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ ﺑﹺﺎﻟﹾﻐَﺪَﺍﺓِ ﻭَﺍ ﹾﻟ َﻌ ِ‬ ‫ﺴ َ‬ ‫َﻧ ﹾﻔ َ‬ ‫َﻣ ْﻦ ﹶﺃ ﹾﻏ ﹶﻔﻠﹾﻨَﺎ ﹶﻗ ﹾﻠَﺒﻪُ ﻋَﻦ ﺫِﻛﹾﺮﹺﻧَﺎ ﻭَﺍﺗﱠَﺒ َﻊ َﻫﻮَﺍ ُﻩ َﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ْﻣﺮُﻩُ ﻓﹸﺮُﻃﹰﺎ } ﺍﻟﻜﻬﻒ‪ ،{ ٢٨:‬ﻓﻌﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺎﺋﺐ ﺃﻥ ﻳﻔﺘﺶ ﻋﻦ ﻫﺆﻻﺀ‬ ‫ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻓﻴﻌﺒﺪ ﺍﷲ ﻣﻌﻬﻢ ﻭﻳﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑﺍﺕ ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻧﻈﺮ ﺍﻟﻔﺘﺎﻭﻯ‬ ‫ﺫﺍﺕ ﺍﻷﺭﻗﺎﻡ ﺍﻟﺘﺎﻟﻴﺔ‪. ٢١٧٤٣ ، ١٢٧٤٤ ، ١٦٦١٠ ، ١٢٠٨ ، ١٠٨٠٠ :‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬

‫ﺏ‬ ‫ﺤﺐﱡ ﺍ ﹾﻟَﻌ ْﺒ َﺪ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ َﻦ ﺍ ﹾﻟﻤُ ﹶﻔﺘﱠ َﻦ ﺍﻟﺘﱠﻮﱠﺍ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ » :‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ‬ ‫ﺴَﻨ ِﺪ َﻋ ْﻦ َﻋِﻠﻲﱟ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫‪َ .‬ﻭﻓِﻲ ﺍ ﹾﻟﻤُ ْ‬ ‫ﻆ)‪ (٢‬ﹶﺃ ْﻭ ﺫﹶﻛﹶﺮَﻫَﺎ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ ﻟﹶﻬَﺎ َﺗ ْﺒ َﺮﺃﹸ ﺑﹺﻬَﺎ ﺍﻟﺬﱢﻣﱠ ﹸﺔ ِﻣ ْﻦ‬ ‫ﺼﻠﹶﺎُﺗ ُﻪ ﺇﺫﹶﺍ ﺍ ْﺳَﺘ ْﻴ ﹶﻘ ﹶ‬ ‫ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﹶﻓ َ‬ ‫«)‪َ .(١‬ﻭﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈﻥﱠ َﻣ ْﻦ ﻧَﺎ َﻡ َﻋ ْﻦ َ‬ ‫ﺕ ﹶﻓﻠﹶﺎ َﻧ ْﻌﹶﻠﻢُ ﺍ ﹾﻟﹶﻘ ْﺪ َﺭ‬ ‫ﺏ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﻣَﺎ َﻳ ﹾﻔ َﻌﻠﹸﻪُ ِﻣ َﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ‬ ‫ﺡ ﻭَﺍﻟﺜﱠ َﻮ ﺍ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ ْﺪ َ‬ ‫ﺍ ﹾﻟ ُﻤﻄﹶﺎﹶﻟَﺒ ِﺔ ‪َ ،‬ﻭَﻳﺮَْﺗ ِﻔﻊُ َﻋ ْﻨﻪُ ﺍﻟﺬﱠﻡﱡ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ َﻭَﻳﺴَْﺘﻮْ ﹺﺟﺐُ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﻚ‬ ‫ﻚ َﻭﹶﻟ ْﻮ ﻋُِﻠ َﻢ ﹶﻓ ﹶﻘ ْﺪ ﻟﹶﺎ ﻳُ ْﻤ ِﻜﻦُ ِﻓ ْﻌﻠﹸﻪُ َﻣ َﻊ ﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟﻮَﺍ ﹺﺟﺒَﺎﺕِ‪ ،‬ﹸﺛﻢﱠ ﺇﺫﹶﺍ ﹶﻗﺪﱠ َﺭ ﹶﺃﻧﱠﻪُ ﺃﹸِﻣ َﺮ ﹺﺑﻤَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﹶﺫِﻟ َ‬ ‫ﺍﻟﱠﺬِﻱ َﻳﻘﹸﻮ ُﻡ ﹶﺛﻮَﺍُﺑ ُﻪ َﻣﻘﹶﺎ َﻡ ﹶﺫِﻟ َ‬ ‫ﺢ‪}:‬‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺏ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﺖ ِﻟ َﻤﺰﹺﻳ ِﺪ ﺍﻟﺘﱠﹶﻘﺮﱡ ﹺ‬ ‫ﺕ ﺷُ ﹺﺮ َﻋ ْ‬ ‫ﺻَﺎ َﺭ ﻭَﺍ ﹺﺟﺒًﺎ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َﺗ ﹶﻄﻮﱡﻋًﺎ‪ ،‬ﻭَﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ُ‬ ‫ﺿﺖُ َﻋﹶﻠ ْﻴ ِﻪ ‪َ ،‬ﻭﻣَﺎ َﻳﺰَﺍ ﹸﻝ َﻋ ْﺒ ِﺪﻯ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﹺﺇﹶﻟﻰﱠ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﺣﺘﱠﻰ ﺃﹸ ِﺣﺒﱠﻪُ {‬ ‫ﺸ ْﻰ ٍﺀ ﹶﺃ َﺣﺐﱠ ﹺﺇﹶﻟﻰﱠ ِﻣﻤﱠﺎ ﺍ ﹾﻓَﺘ َﺮ ْ‬ ‫ﺏ ﹺﺇﹶﻟﻰﱠ َﻋْﺒﺪِﻯ ﹺﺑ َ‬ ‫َﻭﻣَﺎ َﺗ ﹶﻘﺮﱠ َ‬ ‫ﺚ)‪(٣‬‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺍﹾﻟ َ‬ ‫__________‬ ‫)‪ - (١‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪ (٦١٥‬ﻭﺍﻟﺪﻭﻻﰉ ‪ ٦٢/٢‬ﻭﺍﻟﻔﻀﺎﺋﻞ ) ‪ (١١٩١‬ﻭﺍﳊﻠﻴﺔ ‪ ١٧٩- ١٧٨/٣‬ﻭﺑﻨﺤﻮﻩ ﺍﻟﺸﻌﺐ‬ ‫) ‪ ٧١٢٠‬ﻭ ‪ ٧١٢١‬ﻭ ‪ (٧١٢٢‬ﻣﺮﻓﻮﻋ ﹰﺎ ﻭﻣﻮﻗﻮﻓﺎﹰ ﻭﺍﻹﲢﺎﻑ ‪٥٩٥/٨‬‬ ‫ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ‬ ‫ﺍﳌﻔﱳ ‪ :‬ﺍﳌﻤﺘﺤﻦ ﳝﺘﺤﻨﻪ ﺍﷲ ﺑﺎﻟﺬﻧﺐ ﰒ ﻳﺘﻮﺏ‬ ‫ﻼ ﹰﺓ ﹶﺃ ْﻭ ﻧَﺎ َﻡ‬ ‫ﺻﹶ‬ ‫ﺴ َﻰ َ‬ ‫ﺲ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪َ » :‬ﻣ ْﻦ َﻧ ِ‬ ‫)‪ - (٢‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻰ ﺑﺮﻗﻢ)‪َ (١٢٧٦‬ﻋ ْﻦ ﹶﺃَﻧ ﹴ‬ ‫ﻼ ﹶﺓ ِﻟ ِﺬ ﹾﻛﺮﹺﻯ( « ﺻ ﺤﻴﺢ ‪.‬‬ ‫ﻋَﻨْﻬَﺎ ﻓﹶﻠﹾﻴُﺼَﻠﱢﻬَﺎ ﺇﹺﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ‪ ،‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ َﻳﻘﹸﻮ ﹸﻝ )ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ‬ ‫)‪ - (٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪َ ( ٦٥٠٢‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ‬ ‫ﺿﺖُ َﻋﹶﻠ ْﻴ ِﻪ ‪َ ،‬ﻭﻣَﺎ َﻳﺰَﺍ ﹸﻝ‬ ‫ﺸ ْﻰ ٍﺀ ﹶﺃ َﺣﺐﱠ ﹺﺇﹶﻟﻰﱠ ِﻣﻤﱠﺎ ﺍ ﹾﻓَﺘ َﺮ ْ‬ ‫ﺏ ﹺﺇﹶﻟﻰﱠ َﻋ ْﺒﺪِﻯ ﹺﺑ َ‬ ‫ﺏ ‪َ ،‬ﻭﻣَﺎ َﺗ ﹶﻘﺮﱠ َ‬ ‫ﺤ ْﺮ ﹺ‬ ‫ﻗﹶﺎ ﹶﻝ َﻣ ْﻦ ﻋَﺎﺩَﻯ ﻟِﻰ ﻭَﻟِﻴ‪‬ﺎ ﹶﻓ ﹶﻘ ْﺪ ﺁ ﹶﺫ ْﻧﺘُﻪُ ﺑﹺﺎﹾﻟ َ‬ ‫ﺼﺮُ ﹺﺑ ِﻪ ‪َ ،‬ﻭَﻳ َﺪﻩُ ﺍﻟﱠﺘِﻰ‬ ‫ﺼ َﺮﻩُ ﺍﻟﱠﺬِﻯ ﻳُ ْﺒ ِ‬ ‫ﺴ َﻤﻊُ ﹺﺑ ِﻪ ‪َ ،‬ﻭَﺑ َ‬ ‫ﺖ َﺳ ْﻤ َﻌﻪُ ﺍﻟﱠﺬِﻯ َﻳ ْ‬ ‫َﻋ ْﺒﺪِﻯ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﹺﺇﹶﻟﻰﱠ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﺣﺘﱠﻰ ﺃﹸ ِﺣﺒﱠﻪُ ‪ ،‬ﻓﹶﺈﹺﺫﹶﺍ ﹶﺃ ْﺣَﺒ ْﺒﺘُﻪُ ﹸﻛ ْﻨ ُ‬ ‫َﻳ ْﺒﻄﹸﺶُ ﺑﹺﻬَﺎ َﻭ ﹺﺭﺟْﹶﻠﻪُ ﺍﻟﱠﺘِﻰ َﻳ ْﻤﺸِﻰ ﹺﺑﻬَﺎ ‪َ ،‬ﻭﹺﺇ ﹾﻥ َﺳﹶﺄﹶﻟﻨﹺﻰ ﻷُ ْﻋ ِﻄَﻴﻨﱠﻪُ ‪َ ،‬ﻭﹶﻟِﺌ ﹺﻦ ﺍ ْﺳَﺘﻌَﺎ ﹶﺫﻧﹺﻰ ﻷُﻋِﻴ ﹶﺬﻧﱠﻪُ ‪َ ،‬ﻭﻣَﺎ َﺗ َﺮﺩﱠ ْﺩﺕُ َﻋ ْﻦ َﺷ ْﻰ ٍﺀ ﹶﺃﻧَﺎ ﻓﹶﺎ ِﻋﻠﹸﻪُ‬ ‫ﺕ َﻭﹶﺃﻧَﺎ ﹶﺃ ﹾﻛ َﺮﻩُ َﻣﺴَﺎ َﺀَﺗﻪُ « ‪.‬‬ ‫ﺲ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ‪َ ،‬ﻳ ﹾﻜ َﺮﻩُ ﺍ ﹾﻟ َﻤ ْﻮ َ‬ ‫َﺗ َﺮﺩﱡﺩِﻯ َﻋ ْﻦ َﻧ ﹾﻔ ﹺ‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ١٨‬ﺹ ‪( ٣٤٢‬‬ ‫ﺼﺐُ ‪َ ،‬ﻭَﻳ ْﺪﺧُﻞﹸ‬ ‫ﺸ ْﻲ ٍﺀ ﹶﺃ َﺣﺐﱠ ﹺﺇﹶﻟﻲﱠ ِﻣﻤﱠﺎ ِﺍ ﹾﻓَﺘ َﺮ ﺿْﺖ َﻋﹶﻠ ْﻴ ِﻪ ( َﻳ ﺠُﻮ ُﺯ ﻓِﻲ " ﹶﺃ َﺣﺐّ " ﺍﻟﺮﱠ ﹾﻓ ُﻊ ﻭَﺍﻟﻨﱠ ْ‬ ‫ﺏ ﹺﺇﹶﻟﻰﱠ َﻋْﺒﺪِﻱ ﹺﺑ َ‬ ‫ﹶﻗﻮْﻟﻪ ) َﻭﻣَﺎ َﺗ ﹶﻘﺮﱠ َ‬ ‫ﺿﻴﱠَﺘﻪُ ‪َ ،‬ﻭﻓِﻲ ُﺩﺧُﻮﻝ ﻣَﺎ ﹶﺃﻭْ َﺟَﺒﻪُ‬ ‫ﺾ ﺍ ﹾﻟ َﻌ ْﻴ ﹺﻦ ﻭَﺍ ﹾﻟ ِﻜﻔﹶﺎَﻳ ِﺔ ‪َ ،‬ﻭﻇﹶﺎ ِﻫﺮُﻩُ ﺍﻟِﺎ ْﺧِﺘﺼَﺎﺹُ ﹺﺑﻤَﺎ ِﺍ ْﺑَﺘ َﺪﹶﺃ ﺍﻟﻠﱠﻪ ﹶﻓﺮْ ِ‬ ‫ﻆ َﺟﻤِﻴ ُﻊ ﹶﻓﺮَﺍِﺋ ﹺ‬ ‫ﺖ ﻫَﺬﹶﺍ ﺍﻟﻠﱠ ﹾﻔ ِ‬ ‫ﺤ َ‬ ‫َﺗ ْ‬ ‫ﺴَﺘﻔﹶﺎ ُﺩ ِﻣ ْﻨﻪُ ﹶﺃﻥﱠ ﹶﺃﺩَﺍﺀ‬ ‫ﺴ ِﻪ َﻧ ﹶﻈ ٌﺮ ﻟِﻠﺘﱠﻘﹾﻴﹺﻴﺪِ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ِﺍ ﹾﻓَﺘ َﺮ ﺿْﺖ َﻋﹶﻠ ْﻴ ِﻪ ‪ ،‬ﹺﺇﻟﱠﺎ ﹺﺇ ﹾﻥ ﺃﹸ ِﺧ ﹶﺬ ِﻣ ْﻦ ﹺﺟﻬَﺔ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﹶﺄ َﻋﻢﱢ ‪َ ،‬ﻭُﻳ ْ‬ ‫ﺍ ﹾﻟ ُﻤ ﹶﻜﻠﱠﻒ َﻋﻠﹶﻰ َﻧ ﹾﻔ ِ‬ ‫ﻑ ﺍﻟﻨﱠ ﹾﻔ ﹺﻞ ﻓِﻲ‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﺾ ﺟَﺎﺯﹺﻡٌ َﻭَﻳﹶﻘﻊُ ﹺﺑَﺘ ْﺮ ِﻛﻬَﺎ ﺍ ﹾﻟ ُﻤﻌَﺎﹶﻗَﺒﺔﹸ ﹺﺑ ِ‬ ‫ﺍ ﹾﻟ ﹶﻔﺮَﺍﺋِﺾ ﹶﺃ َﺣﺐﱡ ﺍﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱡﻮِﻓﻲﱡ ‪ :‬ﺍﹾﻟﹶﺄ ْﻣ ُﺮ ﺑﹺﺎ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺖ ﹶﺃ َﺣﺐﱠ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ‬ ‫ﺖ ﺍﻟﹾﻔﹶﺮَﺍﺋِﺾُ ﹶﺃ ﹾﻛ َﻤ ﹶﻞ ‪ ،‬ﻓﹶﻠِﻬَﺬﹶﺍ ﻛﹶﺎَﻧ ْ‬ ‫ﺏ ﹶﻓﻜﹶﺎَﻧ ْ‬ ‫ﺤﺼِﻴ ﹺﻞ ﺍﻟﺜﱠﻮَﺍ ﹺ‬ ‫ﺾ ﻓِﻲ َﺗ ْ‬ ‫ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ْﻳ ﹺﻦ َﻭﹺﺇ ﹾﻥ ِﺍ ْﺷَﺘ َﺮ َﻙ َﻣ َﻊ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺾ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﹺﺑ ِﻪ‬ ‫ﻉ ﻭَﺍ ﹾﻟﹺﺒﻨَﺎ ِﺀ ‪َ ،‬ﻭﻓِﻲ ﺍﻟﹾﺈﹺﺗْﻴَﺎﻥِ ﺑﹺﺎ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺻ ﹺﻞ ﻭَﺍﻟﹾﺄﹸ ﺱﱢ ﻭَﺍﻟﻨﱠ ﹾﻔﻞﹸ ﻛﹶﺎ ﹾﻟ ﹶﻔ ْﺮ ﹺ‬ ‫ﺽ ﻛﹶﺎ ﹾﻟﹶﺄ ْ‬ ‫َﻭﹶﺃ َﺷﺪﱠ َﺗ ﹾﻘﺮﹺﻳﺒًﺎ ‪َ ،‬ﻭﹶﺃ ْﻳﻀًﺎ ﻓﹶﺎ ﹾﻟﹶﻔ ْﺮ ُ‬ ‫ﻚ ﹶﺃ ْﻋ ﹶﻈ َﻢ‬ ‫ﺏ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺍِﻣْﺘِﺜﹶﺎﻝﹸ ﺍﹾﻟﹶﺄ ْﻣ ﹺﺮ ﻭَﺍ ْﺣِﺘﺮَﺍﻡُ ﺍﻟﹾﺂ ِﻣ ﹺﺮ َﻭَﺗ ْﻌﻈِﻴ ُﻤ ُﻪ ﺑﹺﺎﻟِﺎ ْﻧ ِﻘﻴَﺎ ِﺩ ﹺﺇﹶﻟ ْﻴ ِﻪ َﻭﹺﺇ ﹾﻇﻬَﺎ ُﺭ َﻋ ﹶﻈ َﻤ ِﺔ ﺍﻟﺮﱡﺑُﻮﹺﺑﻴﱠ ِﺔ َﻭ ﹸﺫﻝﱢ ﺍ ﹾﻟُﻌﺒُﻮ ِﺩﻳﱠ ِﺔ ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﻟﺘﱠ ﹶﻘﺮﱡ ُ‬ ‫ﺤﺒﱠ ِﺔ‬ ‫ﺨ ْﺪ َﻣ ِﺔ ﹶﻓﻴُ ﺠَﺎﺯَﻯ ﺑﹺﺎ ﹾﻟ َﻤ َ‬ ‫ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ‪َ ،‬ﻭﹶﺍﻟﱠﺬِﻱ ُﻳ َﺆﺩﱢﻱ ﺍ ﹾﻟﹶﻔﺮَﺍﺋِﺾ ﹶﻗ ْﺪ َﻳ ﹾﻔﻌَﻠﻪُ َﺧ ْﻮﻓﹰﺎ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ِﺔ َﻭ ُﻣ َﺆﺩﱢﻱ ﺍﻟﻨﱠ ﹾﻔ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻔ َﻌﻠﹸﻪُ ﹺﺇﻟﱠﺎ ﺇﹺﻳﺜﹶﺎﺭًﺍ ِﻟﹾﻠ ِ‬ ‫ﺨ ْﺪ َﻣِﺘ ِﻪ ‪.‬‬ ‫ﺏ َﻣ ْﻦ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﹺﺑ ِ‬ ‫ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﻏﹶﺎَﻳﺔﹸ َﻣ ﹾﻄﻠﹸﻮ ﹺ‬ ‫ﺸﻤِﻴ َﻬﹺﻨﻲﱢ " َﻭﻣَﺎ َﻳﺰَﺍ ﹸﻝ " ﹺﺑﺼِﻴ َﻐ ِﺔ ﺍ ﹾﻟ ُﻤﻀَﺎ َﺭ َﻋ ِﺔ ‪.‬‬ ‫ﹶﻗﻮْﻟﻪ ) َﻭﻣَﺎ ﺯَﺍ ﹶﻝ ( ﻓِﻲ ﹺﺭﻭَﺍﻳَﺔ ﺍﹾﻟ ﹸﻜ ْ‬ ‫ﺏ ﺍ ﹾﻟَﻌ ْﺒ ِﺪ ِﻣ ْﻦ َﺭﺑﱢ ِﻪ َﻳﹶﻘﻊُ ﹶﺃﻭﱠﻟﹰﺎ ﹺﺑﹺﺈﳝَﺎﹺﻧ ِﻪ ‪ ،‬ﹸﺛﻢﱠ‬ ‫ﺸ ْﻴ ﹺﺮﻱﱡ ‪ :‬ﹸﻗ ْﺮ ُ‬ ‫ﺏ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﺍ ﹾﻟﻘﹶﺎﺳِﻢ ﺍ ﹾﻟﻘﹸ َ‬ ‫ﹶﻗﻮْﻟﻪ ) َﻳَﺘ ﹶﻘﺮﱠﺏ ﹺﺇﹶﻟﻲﱠ ( ﺍﻟﺘﱠ ﹶﻘﺮﱡﺏ ﹶﻃﹶﻠﺐُ ﺍ ﹾﻟ ﹸﻘ ْﺮ ﹺ‬ ‫ﻚ ِﻣ ْﻦ‬ ‫ﺿﻮَﺍ ﻧﻪ ‪َ ،‬ﻭﻓِﻴﻤَﺎ ﺑَﻴْﻦ ﹶﺫِﻟ َ‬ ‫ﹺﺑﹺﺈ ْﺣﺴَﺎﹺﻧ ِﻪ ‪َ .‬ﻭﻗﹸ ْﺮﺏُ ﺍﻟﺮﱠﺏﱢ ِﻣ ْﻦ َﻋ ْﺒ ِﺪ ِﻩ ﻣَﺎ َﻳ ﺨُﺼﱡﻪُ ﹺﺑ ِﻪ ﻓِﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ ِﻣ ْﻦ ِﻋ ْﺮﻓﹶﺎﹺﻧ ِﻪ ‪َ ،‬ﻭﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮَﺓ ِﻣ ْﻦ ﹺﺭ ْ‬ ‫ﺨ ﹾﻠ ﹺﻖ ‪ .‬ﻗﹶﺎ ﹶﻝ ‪َ :‬ﻭﹸﻗﺮْﺏ ﺍﻟﺮﱠﺏّ ﺑﹺﺎ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﻋَﺎﻡﱞ‬ ‫ﺤﻖﱢ ﹺﺇﻟﱠﺎ ﹺﺑَﺒ ْﻌ ِﺪ ِﻩ ِﻣ ْﻦ ﺍﹾﻟ َ‬ ‫ﺏ ﺍ ﹾﻟ َﻌ ْﺒ ِﺪ ِﻣ ْﻦ ﺍ ﹾﻟ َ‬ ‫ُﻭﺟُﻮﻩ ﹸﻟﻄﹾﻔﻪ ﻭَﺍ ْﻣِﺘﻨَﺎﻧﻪ ‪َ .‬ﻭﻟﹶﺎ َﻳِﺘﻢﱡ ﹸﻗ ْﺮ ُ‬

‫ﺤﺒﱠﺐُ ﹺﺇﹶﻟﻰﱠ‬ ‫ﺲ ﺧَﺎﺹﱞ ﺑﹺﺎ ﹾﻟﹶﺄ ْﻭِﻟﻴَﺎ ِﺀ ‪َ .‬ﻭ َﻭﹶﻗ َﻊ ﻓِﻲ َﺣﺪِﻳﺚ ﹶﺃﺑﹺﻲ ﹸﺃﻣَﺎ َﻣ ﹶﺔ " َﻳَﺘ َ‬ ‫ﺨﻮَﺍﺹﱢ ‪َ ،‬ﻭﺑﹺﺎﻟﺘﱠ ﹾﺄﻧﹺﻴ ﹺ‬ ‫ﺼ َﺮ ِﺓ ﺧَﺎﺹﱞ ﺑﹺﺎﹾﻟ َ‬ ‫ﻒ ﻭَﺍﻟﻨﱡ ْ‬ ‫ﺱ ‪َ ،‬ﻭﺑﹺﺎﻟﱡﻠ ﹾﻄ ِ‬ ‫ﻟِﻠﻨﱠﺎ ﹺ‬ ‫" َﺑ َﺪ ﹶﻝ " َﻳَﺘ ﹶﻘﺮﱠﺏُ " ﻭَﻛﹶﺬﹶﺍ ﻓِﻲ َﺣﺪِﻳﺚ َﻣ ْﻴﻤُﻮَﻧ ﹶﺔ ‪.‬‬ ‫ﺤﺒﱠ ﹶﺔ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ِﻟ ﹾﻠ َﻌ ْﺒ ِﺪ َﺗ ﹶﻘﻊُ ﹺﺑ ُﻤﻠﹶﺎ َﺯ َﻣ ِﺔ ﺍ ﹾﻟ َﻌْﺒ ِﺪ‬ ‫ﺸﻤِﻴ َﻬﹺﻨﻲﱢ " ﺃﹸ ِﺣﺒﱠﻪُ " ﻇﹶﺎ ِﻫﺮُﻩُ ﹶﺃﻥﱠ َﻣ َ‬ ‫ﹶﻗﻮْﻟﻪ ) ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﺣﺘﱠﻰ ﹶﺃ ْﺣَﺒﺒْﺘﻪ ( ﻓِﻲ ﹺﺭﻭَﺍﻳَﺔ ﺍﹾﻟ ﹸﻜ ْ‬ ‫ﻒ ﻟﹶﺎ ﺗُ ْﻨِﺘ ﺞُ‬ ‫ﺏ ﺑﹺﻬَﺎ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻜ ْﻴ َ‬ ‫ﺕ ﺍ ﹾﻟﻤَُﺘ ﹶﻘﺮﱠ ﹺ‬ ‫ﺾ ﹶﺃ َﺣﺐﱡ ﺍ ﹾﻟِﻌﺒَﺎﺩَﺍ ِ‬ ‫ﺸ ِﻜ ﹶﻞ ﹺﺑﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﹶﺃﻭﱠﻟﹰﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ َ‬ ‫ﺏ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ‪َ ،‬ﻭﹶﻗ ْﺪ ﺍﹸ ْﺳﺘُ ْ‬ ‫ﺍﻟﺘﱠ ﹶﻘﺮﱡ َ‬ ‫ﺾ ﻣُﺸَْﺘ ِﻤﹶﻠ ﹰﺔ ﻋَﻠﹶﻴْﻬَﺎ َﻭﻣُ ﹶﻜﻤﱢﹶﻠ ﹰﺔ ﻟﹶﻬَﺎ ‪َ ،‬ﻭﻳُ َﺆﻳﱢﺪُﻩُ ﹶﺃﻥﱠ ﻓِﻲ‬ ‫ﺖ ﺣَﺎ ﹺﻭَﻳ ﹰﺔ ِﻟ ﹾﻠ ﹶﻔﺮَﺍِﺋ ﹺ‬ ‫ﺏ ﹶﺃﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ِﻣ ْﻦ ﺍﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ﻣَﺎ ﻛﹶﺎَﻧ ْ‬ ‫ﺠﻮَﺍ ُ‬ ‫ﺤﺒﱠ ﹶﺔ ؟ ﻭَﺍﹾﻟ َ‬ ‫ﺍ ﹾﻟ َﻤ َ‬ ‫ﺤﺪِﻳﺚ‬ ‫ﹺﺭﻭَﺍَﻳ ِﺔ ﹶﺃﺑﹺﻲ ﹸﺃﻣَﺎ َﻣ ﹶﺔ " ﺍِﺑْﻦ ﺁﺩَﻡ ‪ .‬ﹺﺇﻧﱠﻚ ﹶﻟ ْﻦ ﺗُ ْﺪ ﹺﺭ َﻙ ﻣَﺎ ِﻋ ْﻨﺪِﻱ ﹺﺇﻟﱠﺎ ﹺﺑﹶﺄﺩَﺍ ِﺀ ﻣَﺎ ِﺍ ﹾﻓَﺘ َﺮ ﺿْﺖ َﻋﹶﻠﻴْﻚ " َﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻔﹶﺎ ِﻛﻬَﺎﹺﻧﻲﱡ ‪َ :‬ﻣ ْﻌﻨَﻰ ﺍﹾﻟ َ‬ ‫ﺤﺒﱠﺔ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ‬ ‫ﻚ ﹺﺇﹶﻟﻰ َﻣ َ‬ ‫ﺻﻴَﺎﻡ َﻭ ﹶﻏﻴْﺮ ﳘﹶﺎ ﹶﺃ ﹾﻓﻀَﻰ ﹺﺑ ِﻪ ﹶﺫِﻟ َ‬ ‫ﺻﻠﹶﺎﺓ َﻭ ِ‬ ‫ﹶﺃﻧﱠﻪُ ﺇﹺﺫﹶﺍ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟﹶﻔﺮَﺍﺋِﺾ َﻭﺩَﺍ َﻡ َﻋﻠﹶﻰ ﹺﺇ ْﺗﻴَﺎﻥ ﺍﻟﻨﱠﻮَﺍﻓِﻞ ِﻣ ْﻦ َ‬ ‫ﺖ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﻟِﺄﹶﻧﱠﻬَﺎ‬ ‫ﺦ " ﹶﺃﻥﱠ ﺍﻟﻨﱠﺎِﻓﻠﹶﺔ ﻟﹶﺎ ﺗُ ﹶﻘﺪﱠﻡُ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﻔﺮﹺﻳﻀَﺔ ‪ِ ،‬ﻟﹶﺄﻥﱠ ﺍﻟﻨﱠﺎِﻓﻠﹶﺔ ﹺﺇﻧﱠﻤَﺎ ُﺳﻤﱢَﻴ ْ‬ ‫ﺍِﺑْﻦ ُﻫَﺒ ْﻴﺮَﺓ ‪ُ :‬ﻳ ْﺆﺧَﺬ ِﻣ ْﻦ ﹶﻗﻮْﻟﻪ " ﻣَﺎ َﺗ ﹾﻘﺮَﺏ ﹺﺇﹶﻟ ْ‬ ‫ﻚ‬ ‫ﺽ ﹸﺛﻢﱠ ﺯَﺍ َﺩ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﻨﱠﻔﹾﻞ ﻭَﺃﹶﺩَﺍﻡَ ﹶﺫِﻟ َ‬ ‫ﺤﺼُﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ ‪َ ،‬ﻭ َﻣ ْﻦ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟ ﹶﻔ ْﺮ َ‬ ‫ﻀﺔﹸ ﻟﹶﺎ َﺗ ْ‬ ‫ﻀ ِﺔ ‪ ،‬ﹶﻓﻤَﺎ ﹶﻟ ْﻢ ُﺗ َﺆﺩﱠ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫َﺗ ﹾﺄﺗِﻲ ﺯَﺍِﺋ َﺪ ﹰﺓ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ‬ ‫ﺐ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤَﺘ ﹶﻘﺮﱢﺏ‬ ‫ﺏ َﻳﻜﹸﻮﻥ ﻏﹶﺎِﻟﺒًﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻣَﺎ َﻭ َﺟ َ‬ ‫ﺕ ﺍ ﹾﻟﻌَﺎ َﺩﺓﹸ ﹶﺃﻥﱠ ﺍﻟﺘﱠﹶﻘﺮﱡ َ‬ ‫ﺏ ِﺍ ْﻧَﺘﻬَﻰ ‪َ .‬ﻭﹶﺃْﻳﻀًﺎ ﹶﻓ ﹶﻘ ْﺪ َﺟ َﺮ ْ‬ ‫ﺖ ِﻣ ْﻨﻪُ ﹺﺇﺭَﺍ َﺩﺓﹸ ﺍﻟﺘﱠ ﹶﻘﺮﱡ ﹺ‬ ‫ﺤﻘﱠﹶﻘ ْ‬ ‫َﺗ َ‬ ‫ﺖ‬ ‫ﺝ ﹶﺃ ْﻭ َﻳ ﹾﻘﻀِﻲ ﻣَﺎ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ َﺩ ْﻳ ﹴﻦ ‪ .‬ﻭَﺃﹶﻳْﻀًﺎ ﹶﻓﹺﺈﻥﱠ ِﻣ ْﻦ ﺟُ ْﻤﻠﹶﺔ ﻣَﺎ ﺷُ ﹺﺮ َﻋ ْ‬ ‫ﻑ َﻣ ْﻦ ُﻳ َﺆﺩﱢﻱ ﻣَﺎ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ َﺧﺮَﺍ ﹴ‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﺤ ﹶﻔﺔ ﹺﺑ ِ‬ ‫ﻛﹶﺎ ﹾﻟ َﻬ ِﺪﻳﱠ ِﺔ ﻭَﺍﻟﺘﱡ ْ‬ ‫ﻉ ﹶﻓَﺘ ﹾﻜﻤُﻞﹸ ﹺﺑ ِﻪ‬ ‫ﺴﻠِﻢ " ﹸﺍ ْﻧ ﹸﻈﺮُﻭﺍ َﻫ ﹾﻞ ِﻟَﻌ ْﺒﺪِﻱ ِﻣ ْﻦ َﺗ ﹶﻄﻮﱡ ﹴ‬ ‫ﺚ ﺍﻟﱠﺬِﻱ ﹶﺃﺧْ َﺮ َﺟﻪُ ﻣُ ْ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺻ ﺢﱠ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﹶﻟﻪُ ﺍﻟﻨﱠﻮَﺍﻓِﻞ َﺟﺒْﺮ ﺍ ﹾﻟ ﹶﻔﺮَﺍﺋِﺾ ﹶﻛﻤَﺎ َ‬ ‫ﺾ ﻟﹶﺎ َﻣ ْﻦ ﹶﺃ َﺧﻞﱠ ﺑﹺﻬَﺎ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ‬ ‫ﺤﺪِﻳﺚ ﹺﺑ َﻤ ْﻌﻨَﺎ ُﻩ ﹶﻓَﺘَﺒﻴﱠ َﻦ ﹶﺃﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻘﺮﱡﺏ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ﹶﺃ ﹾﻥ َﺗﻘﹶﻊ ِﻣﻤﱠ ْﻦ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ َ‬ ‫ﻀﺘُﻪُ " ﺍﹾﻟ َ‬ ‫ﹶﻓﺮﹺﻳ َ‬ ‫ﺽ ﹶﻓﻬُ َﻮ ﻣَﻐْﺮُﻭﺭٌ ‪.‬‬ ‫ﺽ َﻋ ْﻦ ﺍﻟﻨﱠ ﹾﻔ ﹺﻞ ﹶﻓﻬُ َﻮ ﻣَﻌْﺬﹸﻭﺭٌ َﻭ َﻣ ْﻦ َﺷ َﻐﹶﻠﻪُ ﺍﻟﻨﱠ ﹾﻔ ﹸﻞ َﻋ ْﻦ ﺍ ﹾﻟ ﹶﻔ ْﺮ ﹺ‬ ‫َﺑﻌْﺾ ﺍ ﹾﻟﹶﺄﻛﹶﺎﹺﺑ ﹺﺮ ‪َ :‬ﻣ ْﻦ َﺷ َﻐﹶﻠﻪُ ﺍ ﹾﻟ ﹶﻔ ْﺮ ُ‬ ‫ﺼ ﹾﻞ ﹶﻟﻪُ َﻣ ﹾﻘﺼُﻮ ُﺩ ﺍﻟﻨﱠﻮَﺍِﻓﻞﹺ‪َ ،‬ﻭﻟﹶﺎ َﻳ ﹾﻈِﻠ ُﻤ ُﻪ ﺍﻟﻠﱠ ُﻪ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ‬ ‫ﺤ ُ‬ ‫ﺾ ﹶﻛﻤَﺎ ﺃﹸِﻣ َﺮ ﹶﻟ ْﻢ َﻳ ْ‬ ‫‪ ،‬ﻓﹶﺈﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺍ ﹾﻟ َﻌ ْﺒ ُﺪ ﹶﻗ ْﺪ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ َ‬ ‫ﻉ ﹶﻟ ُﻬ ْﻢ ﹺﺑﹶﺄ ْﺷﻴَﺎ َﺀ ‪ :‬ﹶﻓﹺﺈ ﹾﻥ َﻭﻓﱠﺎ ُﻫ ْﻢ‬ ‫ﺱ ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳَﺘ ﹶﻄﻮﱠ َ‬ ‫ﲑﻫَﺎ ِﻣ ْﻦ ﺍ ﹾﻟﹶﻔﺮَﺍِﺋﺾﹺ‪ ،‬ﹶﻛ َﻤ ْﻦ َﻋﹶﻠ ْﻴ ِﻪ ﺩُﻳُﻮﻥﹲ ِﻟﹸﺄﻧَﺎ ﹺ‬ ‫ﹶﺫﺭﱠ ٍﺓ )‪َ(١‬ﺑ ﹾﻞ ﻳُﻘِﻴﻤُﻬَﺎ َﻣﻘﹶﺎ َﻡ َﻧ ِﻈ ﹺ‬

‫ﻉ ﻛﹶﺎ ﹶﻥ ﻋَﺎ ِﺩﻟﹰﺎ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﹶﺃ ْﻋﻄﹶﺎ ُﻫ ْﻢ ﻣَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ َﻭ َﺟ َﻌ ﹶﻞ‬ ‫ﻉ ﹶﻟ ُﻬ ْﻢ ﻛﹶﺎ ﹶﻥ ﻋَﺎ ِﺩﻟﹰﺎ ﻣُﺤْﺴِﻨًﺎ)‪َ . (٢‬ﻭﹺﺇ ﹾﻥ َﻭﻓﱠﺎ ُﻫ ْﻢ َﻭﹶﻟ ْﻢ َﻳَﺘ ﹶﻄﻮﱠ ْ‬ ‫َﻭَﺗ ﹶﻄﻮﱠ َ‬ ‫ﺤﻘﱡﻮَﻧﻪُ ‪.‬‬ ‫ﺴَﺘ ِ‬ ‫ﺐ ﺍﻟﱠﺬِﻱ َﻳ ْ‬ ‫ﻚ َﺗ ﹶﻄﻮﱡﻋًﺎ ﻛﹶﺎ ﹶﻥ ﻏﺎﻟﻄﺎ ﻓِﻲ َﺟ ْﻌِﻠ ِﻪ ؛ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ ِﻣ ْﻦ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﹶﺫِﻟ َ‬ ‫ﺐ ﹶﺃﻥﱠ " ﺍﻟﹾﻤُﻌَْﺘ ﹺﺰﹶﻟ ﹶﺔ )‪(٣‬‬ ‫ﺠ ﹺ‬ ‫َﻭ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ َ‬ ‫__________‬ ‫ﺕ ﻣِﻦ ﻟﱠ ُﺪ ْﻧ ُﻪ ﺃﹶﺟْﺮًﺍ َﻋﻈِﻴﻤًﺎ { )‪ (٤٠‬ﺳﻮﺭﺓ‬ ‫ﺴَﻨ ﹰﺔ ﻳُﻀَﺎﻋِﻔﹾﻬَﺎ َﻭﻳُ ْﺆ ِ‬ ‫)‪ - (١‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﹺﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﹶﻻ َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﻭَﺇﹺﻥ َﺗﻚُ َﺣ َ‬ ‫ﺍﻟﻨﺴﺎﺀ‬ ‫)‪ - (٢‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ)‪َ ( ٢٢٨٧‬ﻋ ْﻦ ﺟَﺎﹺﺑ ﹺﺮ ْﺑ ﹺﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ » -‬ﺭ ِﺣ َﻢ‬ ‫ﻉ َﺳ ْﻤ ﺤًﺎ ﺇﹺﺫﹶﺍ ﺍ ْﺷَﺘﺮَﻯ َﺳ ْﻤ ﺤًﺎ ﺇﹺﺫﹶﺍ ﺍ ﹾﻗَﺘﻀَﻰ « ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‪.‬‬ ‫ﺍﻟﻠﱠ ُﻪ َﻋ ْﺒﺪًﺍ َﺳ ْﻤ ﺤًﺎ ﺇﹺﺫﹶﺍ ﺑَﺎ َ‬ ‫)‪ - (٣‬ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٤١٠٨‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ١٧٢٣٦‬ﺍﳌﻌﺘﺰﻟﺔ‪..‬ﻣﺎﻫﻴﺘﻬﻢ‪..‬ﻋﻘﺎﺋﺪﻫﻢ‪ ..‬ﺍﳌﻌﺘﺰﻟﺔ ﺍﳉﺪﺩ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ١٦ :‬ﺫﻭ ﺍﳊﺠﺔ ‪١٤٢٤‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‬ ‫ﺍﻟﺴﺆﺍﻝ‪:‬ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻛﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪،‬ﻭﺍﳌﺮﺟﺌﺔ‪،‬ﻭﺍﳌﻌﺘﺰﻟﺔ‪،‬ﻭﺍﻷﺷﺎﻋﺮﺓ‪ ،‬ﺍﳌﺎﺗﺮﻳﺪﻳﺔ؟‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬

‫ﻓﻘﺪ ﺳﺒﻖ ﺍﻟﻔﺮﻕ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺑﲔ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﰲ ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ‪:‬‬ ‫‪١٠٣٤٦ ١٦٥٤٢ ١٠٤٠٠‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻴﺘﻀﺢ ﺫﻟﻚ ﺑﺒﻴﺎﻥ ﻋﻘﻴﺪﺓ ﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﻫﺬﻩ ﻧﺒﺬﻩ ﳐﺘﺼﺮﺓ ﻋﻨﻬﻢ ﻭﻋﻦ ﻋﻘﻴﺪﻬﺗﻢ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ‬ ‫ﺍﻟﺘﻮﺳﻊ ﻓﻠﲑﺍﺟﻊ ﻛﺘﺐ ﺍﻟﻌﻘﺎﺋﺪ ﻛﺸﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ﻻﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﻭﻛﺘﺐ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻛﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﺪﻣﺮﻳﺔ‪،‬‬ ‫ﻭﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ‪ ..‬ﻭﲰﻮﺍ ﺍﳌﻌﺘﺰﻟﺔ ﻷﻥ ﻭ ﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ ﺍﻋﺘﺰﻝ ﳎﻠﺲ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻗﺪﺭ ﺃﻥ ﻣﺮﺗﻜﺐ‬ ‫ﺍﻟﻜﺒﲑﺓ ﻛﺎﻟﺰﻧﺎ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻻ ﻣﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻞ ﻫﻮ ﰲ ﻣﻨﺰﻟﺔ ﺑﲔ ﺍﳌﻨﺰﻟﺘﲔ ﻛﺎﳌﺴﺎﻓﺮ ﺑﲔ ﺑﻠﺪﻳﻦ ﻻﻳﻨﺴﺐ‬ ‫ﻹﺣﺪﺍﳘﺎ‪ .‬ﻭﺃﻣﺎ ﰲ ﺍﻵﺧﺮﺓ ﻓﻬﻮ ﳐﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﺇﻥ ﱂ ﻳﺘﺐ‪ .‬ﻭﻗﻴﻞ ﲰﻮﺍ ﺑﺬﻟﻚ ﻷﻬﻧﻢ ﺃﻭﺟﺒﻮﺍ ﺍﻋﺘﺰﺍﻝ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ‬ ‫ﻭﻣﻘﺎﻃﻌﺘﻪ‪.‬‬ ‫ﰒ ﺣﺮﺭﻭﺍ ﻣﺬﻫﺒﻬﻢ ﰲ ﲬﺴﺔ ﺃﺻﻮﻝ ﻭﻫﻲ‪:‬‬ ‫ﺍﻷﻭﻝ ﺍﻟﺘﻮﺣﻴﺪ‪ :‬ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﻧﻔﻲ ﺻﻔﺎﺕ ﺍﷲ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺼﻔﺎﺕ ﻟﻴﺴﺖ ﺷﻴﺌﹰﺎ ﻏﲑ ﺍﻟﺬﺍﺕ ﻭﺇﻻ ﺗﻌﺪﺩ ﺍﻟﻘﺪﻣﺎﺀ ﰲ‬ ‫ﻧﻈﺮﻫﻢ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﻔﻮﺍ ﺭﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ ﻟﺮﻬﺑﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﻼﻝ‪.‬‬ ‫ﺍﻟﺜﺎﱐ ﺍﻟﻌﺪﻝ ‪ :‬ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﺃﻥ ﺍﷲ ﻻﳜﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﻻﻳﺮﻳﺪ ﺍﻟﻔﺴﺎﺩ ﺑﻞ ﺍﻟﻌﺒﺎﺩ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻔﻌﻠﻮﻬﻧﺎ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻟﱵ‬ ‫ﺟﻌﻠﻬﺎ ﺍﷲ ﻓﻴﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺄﻣﺮ ﺇﻻ ﲟﺎ ﻳﺮﻳﺪ ﻭﻻ ﻳﻨﻬﻰ ﺇﻻ ﻋﻤﺎ ﻳﻜﺮﻩ‪ ،‬ﻭﱂ ﻳﻬﺘﺪﻭﺍ ﺇﱃ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻹﺭﺍﺩﺓ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻟﻮﺍ ﺍﻫﺘﺪﻭﺍ ﺇﱃ ﺫﻟﻚ ﻟﻌﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻳﺮﻳﺪ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﺎﺩ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺮﻳﺪﻫﺎ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ‪ .‬ﻭﺑﲔ ﺍﻹﺭﺍﺩﺗﲔ ﻓﻮﺍﺭﻕ ﻣﻦ ﺃﳘﻬﺎ ﺃﻥ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ﻻ ﺗﻼﺯﻣﻬﺎ ﺍﶈﺒﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ‬ ‫ﻓﺈﻬﻧﺎ ﺗﻼﺯﻣﻬﺎ ﺍﶈﺒﺔ‪ .‬ﻓﻼ ﻳﺮﻳﺪ ﺍﷲ ﺷﻴﺌﹰﺎ ﺇﺭﺍﺩﺓ ﺷﺮﻋﻴﺔ ﺇﻻ ﻭﻫﻮ ﳛﺒﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪ :‬ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﺃﻥ ﺍﷲ ﳚﺎﺯﻱ ﺍﶈﺴﻦ ﻋﻠﻰ ﺇﺣﺴﺎﻧﻪ ﻭﺍﳌﺴﻲﺀ ﻋﻠﻰ ﺇﺳﺎﺀﺗﻪ ﻭﻻﻳﻐﻔﺮ ﳌﺮﺗﻜﺐ‬ ‫ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻓﻌﺪﻟﻪ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﻭﻫﻮ ﺃﻧﻪ ﻻ ﻳﻐﻔﺮ ﻟﻪ‪ ،‬ﻭﻣﻦ ﰒ ﺃﻧﻜﺮﻭﺍ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ ﺍﳌﻨﺰﻟﺔ ﺑﲔ ﺍﳌﻨﺰﻟﺘﲔ‪ :‬ﰲ ﺣﻖ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ‪ .‬ﻭﻗﺪ ﺳﺒﻖ ﺑﻴﺎﻥ ﻫﺬﺍ‪.‬‬ ‫ﺍﳋﺎﻣﺲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ :‬ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ‬ ‫ﺍﻷﺻﻞ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺏ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺇﺫﺍ ﺧﺎﻟﻒ ﻭﺍﳓﺮﻑ ﻋﻦ ﺍﳊﻖ؛ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﺎ ﺍﺭﺗﻜﺒﻪ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ‪ .‬ﻭﻣﻦ‬ ‫ﻣﺒﺎﺩﺉ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻛﻠﻴﹰﺎ ﻭﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺍﻟﻨﻘﻞ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻭﻏﲑﻫﺎ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨﻘﻞ ﺍﻟﺼﺤﻴﺢ‬ ‫ﻳﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﺍﻟﺼﺮﻳﺢ ﺩﻋﻮﻯ ﻣﻔﺘﻌﻠﺔ ﻣﻨﻘﻮﺿﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ‪ ،‬ﺑﻞ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ ﻳﺘﻮﺍﻓﻘﺎﻥ ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ‪ ،‬ﻭﻋﻨﺪ ﺗﻮﻫﻢ‬ ‫ﺍﻟﺘﻌﺎﺭﺽ ﻳﻘﺪﻡ ﺍﻟﻨﻘﻞ ﻷﻧﻪ ﻋﻦ ﺍﳌﻌﺼﻮﻡ‪.‬‬ ‫ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﳛﺎﻭﻝ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﻔﻜﺮﻳﻦ ﺇﺣﻴﺎﺀ ﺍﻻﻋﺘﺰﺍﻝ ﻣﻦ ﺟﺪﻳﺪ ﺑﻌﺪ ﺃﻥ ﻋﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺰﻣﻦ ﺃﻭ ﻛﺎﺩ‪،‬‬ ‫ﻓﺄﻟﺒﺴﻮﻩ ﺛﻮﺑﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻭﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ ﺃﲰﺎﺀ ﺟﺪﻳﺪﺓ ﻣﺜﻞ‪ :‬ﺍﻟﻌﻘﻼﻧﻴﺔ‪ ،‬ﻭﺍﻟﺘﻨﻮﻳﺮ‪ ،‬ﻭﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻭﺍﻟﺘﺤﺮﺭ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺍﳌﻌﺎﺻﺮﺓ‪،‬‬ ‫ﻭﺍﻟﺘﻴﺎﺭ ﺍﻟﺪﻳﲏ ﺍﳌﺴﺘﻨﲑ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﻟﻜﻦ ﺗﺼﺪﻯ ﳍﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻓﻀﺤﻮﻫﻢ ﻭﺑﻴﻨﻮﺍ ﻋﻮﺍﺭﻫﻢ ﻭﷲ ﺍﳊﻤﺪ‬ ‫ﻭﺍﳌﻨﺔ‪ .‬ﻛﻤﺎ ﺗﺼﺪﻯ ﺃﻫﻞ ﺍﳊﻖ ﻷﺳﻼﻓﻬﻢ ﻣﻦ ﻗﺒﻞ‪.‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺕ ﻧَﻔﹾﻴًﺎ َﻳﺴَْﺘﻠﹾ ﹺﺰﻡُ ﺍﻟﺘﱠ ْﻌﻄِﻴ ﹶﻞ ﻭَﺍﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ ‪.‬‬ ‫ﺨﺮُﻭ ﹶﻥ ﹺﺑﹶﺄﻧﱠﻬُ ْﻢ ﹶﺃ ْﻫﻞﹸ " ﺍﻟﺘﱠﻮْﺣِﻴﺪِ " َﻭ " ﺍ ﹾﻟ َﻌ ْﺪ ﹺﻝ " َﻭ ُﻫ ْﻢ ﻓِﻲ َﺗ ْﻮﺣِﻴ ِﺪ ِﻫ ْﻢ ﻧَﻔﹶﻮْﺍ ﺍﻟﺼﱢﻔﹶﺎ ِ‬ ‫" َﻳ ﹾﻔَﺘ ِ‬ ‫ﺴﻪُ " ﹶﻓﻬُ َﻮ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳ ﹾﻈِﻠ َﻢ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﻭﹶﺃﻧﱠﻪُ ‪َ :‬ﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ َﻭ َﻣ ْﻦ‬ ‫ﻒ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ َﻧ ﹾﻔ َ‬ ‫ﺻ َ‬ ‫َﻭﹶﺃﻣﱠﺎ " ﺍ ﹾﻟَﻌ ْﺪ ﹸﻝ ﺍﻟﱠﺬِﻱ َﻭ َ‬ ‫ﺐ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ‪،‬ﻭَﻫَﺬﹶﺍ ِﻣ ْﻦ‬ ‫ﺕ ﺍ ﹾﻟَﻌ ْﺒ ِﺪ َﻭﹺﺇﳝَﺎﹺﻧ ِﻪ ﺣَﺎﹺﺑ ﹰﻄﺎ ﹺﺑ ﹶﺬ ْﻧ ﹺ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ َﺟﻤِﻴ َﻊ َﺣ َ‬ ‫َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮ‪‬ﺍ َﻳ َﺮﻩُ )‪َ ،(١‬ﻭ ُﻫ ْﻢ َﻳ ْ‬

‫ﺴﻪُ ﹶﺃ ْﻭﻟﹶﻰ ِﻣ ْﻦ َﺟ ْﻌ ﹺﻞ ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻫُ َﻮ‬ ‫ﻒ ﹺﺑ ِﻪ َﻧ ﹾﻔ َ‬ ‫ﺻ َ‬ ‫ﺻﻒُ ﺍﻟﺮﱠﺏﱢ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﺑﹺﺎ ﹾﻟَﻌ ْﺪ ﹺﻝ ﺍﻟﱠﺬِﻱ َﻭ َ‬ ‫ﺴﻪُ َﻋ ْﻨﻪُ ﹶﻓﻜﹶﺎ ﹶﻥ َﻭ ْ‬ ‫ﺍﻟ ﱡﻈ ﹾﻠ ﹺﻢ ﺍﻟﱠﺬِﻱ َﻧﺰﱠ َﻩ ﺍﻟﻠﱠ ُﻪ َﻧ ﹾﻔ َ‬ ‫ﺐ ﹺﺑﹶﻘ َﺪ ﹺﺭ ﺍﻟﻠﱠ ِﻪ ‪.‬‬ ‫ﺍﻟﺘﱠ ﹾﻜﺬِﻳ ُ‬ ‫ﻂ َﺟﻤِﻴ َﻊ‬ ‫ﺤﹺﺒ ﹸ‬ ‫ﺠَﻌ ﹾﻞ ﺷَﻴْﺌﹰﺎ ﻳُ ْ‬ ‫ﺕ ﺇﻟﱠﺎ ﺍﹾﻟ ﹸﻜ ﹾﻔﺮَ‪ ،‬ﹶﻛﻤَﺎ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺤﹺﺒﻂﹸ َﺟﻤِﻴ َﻊ ﺍ ﹾﻟ َ‬ ‫ﺠ َﻌ ﹾﻞ َﺷ ْﻴﺌﹰﺎ ﻳُ ْ‬ ‫) ﺍﹾﻟ ﺨَﺎ ِﻣﺲُ ( ‪ :‬ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺕ َﺣﺘﱠﻰ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺠﻤِﻴ ﹺﻊ ﺍﹾﻟ َ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﻣُ ﺤْﹺﺒ ﹶﻄ ﹰﺔ ِﻟ َ‬ ‫ﺝ " َﻳ ْ‬ ‫ﺨﻮَﺍ ﹺﺭ ﹺ‬ ‫ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﺇﻟﱠﺎ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ‪َ .‬ﻭ " ﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ َﻣ َﻊ ﺍﹾﻟ َ‬ ‫ﺠ ِﺪ ﺍﻟﹾﺤَﺮَﺍﻡﹺ‬ ‫ﺴﹺ‬ ‫ﺻﺪﱞ ﻋَﻦ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﹼ ِﻪ ﻭَ ﹸﻛﻔﹾﺮٌ ﹺﺑ ِﻪ ﻭَﺍ ﹾﻟ َﻤ ْ‬ ‫ﲑ َﻭ َ‬ ‫ﺤﺮَﺍ ﹺﻡ ِﻗﺘَﺎ ﹴﻝ ﻓِﻴ ِﻪ ﹸﻗ ﹾﻞ ﻗِﺘَﺎﻝﹲ ﻓِﻴ ِﻪ ﹶﻛﹺﺒ ٌ‬ ‫ﻚ َﻋ ﹺﻦ ﺍﻟﺸﱠ ْﻬ ﹺﺮ ﺍﹾﻟ َ‬ ‫ﺴﹶﺄﻟﹸﻮَﻧ َ‬ ‫َﺗﻌَﺎﻟﹶﻰ‪َ} :‬ﻳ ْ‬ ‫ﻭَﺇﹺﺧْﺮَﺍﺝُ ﹶﺃ ْﻫِﻠ ِﻪ ِﻣ ْﻨﻪُ ﹶﺃ ﹾﻛَﺒﺮُ ﻋِﻨ َﺪ ﺍﻟﻠﹼ ِﻪ ﻭَﺍ ﹾﻟ ِﻔْﺘَﻨﺔﹸ ﹶﺃ ﹾﻛَﺒﺮُ ِﻣ َﻦ ﺍ ﹾﻟ ﹶﻘ ْﺘ ﹺﻞ َﻭ ﹶﻻ ﻳَﺰَﺍﻟﹸﻮﻥﹶ ﻳُﻘﹶﺎِﺗﻠﹸﻮَﻧﻜﹸ ْﻢ َﺣﺘﱠ َﻰ َﻳ ُﺮﺩﱡﻭ ﹸﻛ ْﻢ ﻋَﻦ ﺩِﻳﹺﻨ ﹸﻜ ْﻢ ﹺﺇ ِﻥ ﺍ ْﺳَﺘﻄﹶﺎ ُﻋﻮ ﹾﺍ‬ ‫ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ ُﻫ ْﻢ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫ﻚ ﹶﺃ ْ‬ ‫ﺖ ﹶﺃ ْﻋﻤَﺎﹸﻟ ُﻬ ْﻢ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻵ ِﺧ َﺮ ِﺓ َﻭﺃﹸﻭْﹶﻟِﺌ َ‬ ‫ﻚ َﺣﹺﺒ ﹶﻄ ْ‬ ‫ﺖ َﻭﻫُ َﻮ ﻛﹶﺎﻓِﺮٌ ﹶﻓﺄﹸﻭْﹶﻟِﺌ َ‬ ‫ﻭَﻣَﻦ َﻳ ْﺮَﺗ ِﺪ ْﺩ ﻣِﻨ ﹸﻜ ْﻢ ﻋَﻦ ﺩِﻳﹺﻨ ِﻪ ﹶﻓَﻴﻤُ ْ‬ ‫ﻓِﻴﻬَﺎ ﺧَﺎِﻟﺪُﻭ ﹶﻥ {)‪(٢‬‬ ‫__________‬ ‫)‪ - (١‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ)‪ (٧‬ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮ‪‬ﺍ َﻳ َﺮﻩُ )‪{ (٨‬ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ‬ ‫)‪ - (٢‬ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٢٦٩‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻇﺎﻫﺮ ﺍﻵﻳﺔ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻻﺭﺗﺪﺍﺩ ﺇﳕﺎ ﻳﺘﻔﺮﻉ ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ ﺇﺫﺍ ﻣﺎﺕ ﺍﳌﺮﺗﺪ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ‪ ،‬ﺃﻣﺎ‬ ‫ﺇﺫﺍ ﺃﺳﻠﻢ ﺑﻌﺪ ﺍﻟﺮﺩﺓ ﱂ ﻳﺜﺒﺖ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ‪ ،‬ﻭﻗﺪ ﺗﻔﺮﻉ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ ﲝﺚ ﺃﺻﻮﱄ ﻭﲝﺚ ﻓﺮﻭﻋﻲ ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﺒﺤﺚ ﺍﻷﺻﻮﱄ ﻓﻬﻮ ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﺯﻋﻤﻮﺍ ﺃﻥ ﺷﺮﻁ ﺻﺤﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﺣﺼﻮﻝ ﺍﳌﻮﺍﻓﺎﺓ ‪ ،‬ﻓﺎﻹﳝﺎﻥ ﻻ‬ ‫ﻳﻜﻮﻥ ﺇﳝﺎﻧﹰﺎ ﺇﻻ ﺇﺫﺍ ﻣﺎﺕ ﺍﳌﺆﻣﻦ ﻋﻠﻴﻪ ﻭﺍﻟﻜﻔﺮ ﻻ ﻳﻜﻮﻥ ﻛﻔﺮﹰﺍ ﺇﻻ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻴﻪ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻷﻥ ﻣﻦ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﰒ‬ ‫ﺍﺭﺗﺪ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻹﳝﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺇﳝﺎﻧﹰﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻜﺎﻥ ﻗﺪ ﺍﺳﺘﺤﻖ ﻋﻠﻴﻪ ﺍﻟﺜﻮﺍﺏ ﺍﻷﺑﺪﻱ ‪ ،‬ﰒ ﺑﻌﺪ ﻛﻔﺮﻩ‬ ‫ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ ﺍﻷﺑﺪﻱ ﻓﺈﻣﺎ ﺃﻥ ﻳﺒﻘﻰ ﺍﻻﺳﺘﺤﻘﺎﻗﺎﻥ ﻭﻫﻮ ﳏﺎﻝ ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ ‪ :‬ﺇﻥ ﺍﻟﻄﺎﺭﻯﺀ ﻳﺰﻳﻞ ﺍﻟﺴﺎﺑﻖ ﻭﻫﺬﺍ ﳏﺎﻝ‬ ‫ﻼ ﻟﻠﺴﺎﺑﻖ ﺃﻭﱃ ﻣﻦ ﻛﻮﻥ ﺍﻟﺴﺎﺑﻖ‬ ‫ﻟﻮﺟﻮﻩ ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﺍﳌﻨﺎﻓﺎﺓ ﺣﺎﺻﻠﺔ ﺑﲔ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻄﺎﺭﻯﺀ ‪ ،‬ﻓﻠﻴﺲ ﻛﻮﻥ ﺍﻟﻄﺎﺭﻯﺀ ﻣﺰﻳ ﹰ‬ ‫ﺩﺍﻓﻌﹰﺎ ﻟﻠﻄﺎﺭﻯﺀ ‪ ،‬ﺑﻞ ﺍﻟﺜﺎﱐ ﺃﻭﱃ ﻷﻥ ﺍﻟﺪﻓﻊ ﺃﺳﻬﻞ ﻣﻦ ﺍﻟﺮﻓﻊ ﻭﺛﺎﻧﻴﻬﺎ ‪ :‬ﺃﻥ ﺍﳌﻨﺎﻓﺎﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﺻﻠﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ‪ ،‬ﻛﺎﻥ‬ ‫ﺷﺮﻁ ﻃﺮﻳﺎﻥ ﺍﻟﻄﺎﺭﻯﺀ ﺯﻭﺍﻝ ﺍﻟﺴﺎﺑﻖ ﻓﻠﻮ ﻋﻠﻠﻨﺎ ﺯﻭﺍﻝ ﺍﻟﺴﺎﺑﻖ ﺑﻄﺮﻳﺎﻥ ﺍﻟﻄﺎﺭﻯﺀ ﻟﺰﻡ ﺍﻟﺪﻭﺭ ﻭﻫﻮ ﳏﺎﻝ ﻭﺛﺎﻟﺜﻬﺎ ‪ :‬ﺃﻥ‬ ‫ﺛﻮﺍﺏ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺎﺑﻖ ﻭﻋﻘﺎﺏ ﺍﻟﻜﻔﺮ ﺍﻟﻄﺎﺭﻯﺀ ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻧﺎ ﻣﺘﺴﺎﻭﻳﲔ ﺃﻭ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺃﺯﻳﺪ ﻣﻦ ﺍﻵﺧﺮ ‪ ،‬ﻓﺈﻥ‬ ‫ﺗﺴﺎﻭﻳﺎ ﻭﺟﺐ ﺃﻥ ﻳﺘﺤﺎﺑﻂ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺎﻵﺧﺮ ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﺒﻘﻰ ﺍﳌﻜﻠﻒ ﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﻮﺍﺏ ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻘﺎﺏ‬ ‫ﻭﻫﻮ ﺑﺎﻃﻞ ﺑﺎﻹﲨﺎﻉ ‪ ،‬ﻭﺇﻥ ﺍﺯﺩﺍﺩ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ‪ ،‬ﻓﻠﻨﻔﺮﺽ ﺃﻥ ﺍﻟﺴﺎﺑﻖ ﺃﺯﻳﺪ ‪ ،‬ﻓﻌﻨﺪ ﻃﺮﻳﺎﻥ ﺍﻟﻄﺎﺭﻯﺀ ﻻ ﻳﺰﻭﻝ ﺇﻻ‬ ‫ﻣﺎ ﻳﺴﺎﻭﻳﻪ ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﺰﻭﻝ ﺑﻌﺾ ﺍﻻﺳﺘﺤﻘﺎﻗﺎﺕ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﻣﻊ ﻛﻮﻬﻧﺎ ﻣﺘﺴﺎﻭﻳﺔ ﰲ ﺍﳌﺎﻫﻴﺔ ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺗﺮﺟﻴﺤﹰﺎ ﻣﻦ‬ ‫ﻏﲑ ﻣﺮﺟﺢ ﻭﻫﻮ ﳏﺎﻝ ‪ ،‬ﻟﻨﻔﺮﺽ ﺃﻥ ﺍﻟﺴﺎﺑﻖ ﺃﻗﻞ ﻓﺤﻴﻨﺌﺬ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﺎﺭﻯﺀ ﺍﻟﺰﺍﺋﺪ ‪ ،‬ﻳﻜﻮﻥ ﲨﻠﺔ ﺃﺟﺰﺍﺋﻪ ﻣﺆﺛﺮﺓ ﰲ‬ ‫ﺇﺯﺍﻟﺔ ﺍﻟﺴﺎﺑﻖ ﻓﺤﻴﻨﺌﺬ ﳚﺘﻤﻊ ﻋﻠﻰ ﺍﻷﺛﺮ ﺍﻟﻮﺍﺣﺪ ﻣﺆﺛﺮﺍﺕ ﻣﺴﺘﻘﻠﺔ ﻭﻫﻮ ﳏﺎﻝ ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺆﺛﺮ ﰲ ﺇﺯ ﺍﻟﺔ ﺍﻟﺴﺎﺑﻖ‬ ‫ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﻄﺎﺭﻯﺀ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﺧﺘﺼﺎﺹ ﺫﻟﻚ ﺍﻟﺒﻌﺾ ﺑﺎﳌﺆﺛﺮﻳﺔ ﺗﺮﺟﻴﺤﹰﺎ ﻟﻠﻤﺜﻞ ﻣﻦ ﻏﲑ ﻣﺮﺟﺢ‬ ‫ﻭﻫﻮ ﳏﺎﻝ ‪ ،‬ﻓﺜﺒﺖ ﲟﺎ ﺫﻛﺮﻧﺎ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﰒ ﻛﻔﺮ ‪ ،‬ﻓﺬﻟﻚ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﻭﺇﻥ ﻛﻨﺎ ﻧﻈﻨﻪ ﺇﳝﺎﻧﹰﺎ ﺇﻻ ﺃﻧﻪ ﻣﺎ ﻛﺎﻥ‬ ‫ﻋﻨﺪ ﺍﷲ ﺇﳝﺎﻧﹰﺎ ‪ ،‬ﻓﻈﻬﺮ ﺃﻥ ﺍﳌﻮﺍﻓﺎﺓ ﺷﺮﻁ ﻟﻜﻮﻥ ﺍﻹﳝﺎﻥ ﺇﳝﺎﻧﹰﺎ ‪ ،‬ﻭﺍﻟﻜﻔﺮ ﻛﻔﺮﹰﺍ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻴﻪ ‪ ،‬ﻓﺈﻬﻧﺎ‬ ‫ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺷﺮﻁ ﻛﻮﻥ ﺍﻟﺮﺩﺓ ﻣﻮﺟﺒﺔ ﻟﺘﻠﻚ ﺍﻷﺣﻜﺎﻡ ﺃﻥ ﳝﻮﺕ ﺍﳌﺮﺗﺪ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺮﺩﺓ ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺒﺤﺚ ﺍﻟﻔﺮﻭﻋﻲ ‪ :‬ﻓﻬﻮ ﺃﻥ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺻﻠﻰ ﰒ ﺍﺭﺗﺪ ﰒ ﺃﺳﻠﻢ ﰲ ﺍﻟﻮﻗﺖ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ‪ :‬ﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ ‪،‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ‪ :‬ﻟﺰﻣﻪ ﻗﻀﺎﺀ ﻣﺎ ﺃﺩﻯ ﻭﻛﺬﻟﻚ ﺍﳊﺞ ‪ ،‬ﺣﺠﺔ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬‬ ‫ﺖ ﺃﻋﻤﺎﳍﻢ { ﺷﺮﻁ ﰲ ﺣﺒﻮﻁ ﺍﻟﻌﻤﻞ ﺃﻥ ﳝﻮﺕ ﻭﻫﻮ ﻛﺎﻓﺮ ‪،‬‬ ‫ﻚ َﺣﹺﺒ ﹶﻄ ْ‬ ‫ﺖ َﻭﻫُ َﻮ ﻛﹶﺎﻓِﺮٌ ﹶﻓﹸﺄﻭْﻟِﺌ َ‬ ‫ﻭَﻣَﻦ َﻳ ْﺮَﺗ ِﺪ ْﺩ ﻣِﻨ ﹸﻜ ْﻢ ﻋَﻦ ﺩِﻳﹺﻨ ِﻪ ﹶﻓَﻴﻤُ ْ‬

‫ﻭﻫﺬﺍ ﺍﻟﺸﺨﺺ ﱂ ﻳﻮﺟﺪ ﰲ ﺣﻘﻪ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻻ ﻳﺼﲑ ﻋﻤﻠﻪ ﳏﺒﻄﹰﺎ ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ ‪ :‬ﻫﺬﺍ ﻣﻌﺎﺭﺽ ﺑﻘﻮﻟﻪ ‪} :‬‬ ‫ﻂ َﻋ َﻤﻠﹸﻪُ { ]‬ ‫ﻂ َﻋ ْﻨ ُﻬ ْﻢ ﻣﱠﺎ ﻛﹶﺎﻧُﻮ ﹾﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { ] ﺍﻷﻧﻌﺎﻡ ‪ [ ٨٨ :‬ﻭﻗﻮﻟﻪ ‪ } :‬ﻭَﻣَﻦ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﺎﻹﳝﺎﻥ ﹶﻓ ﹶﻘ ْﺪ َﺣﹺﺒ ﹶ‬ ‫ﺤﹺﺒ ﹶ‬ ‫َﻭﹶﻟ ْﻮ ﹶﺃ ْﺷ َﺮﻛﹸﻮ ﹾﺍ ﹶﻟ َ‬ ‫ﺍﳌﺎﺋﺪﺓ ‪ [ ٥ :‬ﻻ ﻳﻘﺎﻝ ‪ :‬ﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﻭﺍﺟﺐ ‪.‬‬ ‫ﻷﻧﺎ ﻧﻘﻮﻝ ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ‪ ،‬ﻓﺈﻬﻧﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻋﻠﻖ ﺣﻜﻤﹰﺎ ﺑﺸﺮﻃﲔ ‪ ،‬ﻭﻋﻠﻘﻪ ﺑﺸﺮﻁ ﺃﻥ‬ ‫ﺍﳊﻜﻢ ﻳﻨﺰﻝ ﻋﻨﺪ ﺃﻳﻬﻤﺎ ﻭﺟﺪ ‪ ،‬ﻛﻤﻦ ﻗﺎﻝ ﻟﻌﺒﺪﻩ ‪ :‬ﺃﻧﺖ ﺣﺮ ﺇﺫﺍ ﺟﺎﺀ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪ ،‬ﺃﻧﺖ ﺣﺮ ﺇﺫﺍ ﺟﺎﺀ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‬ ‫ﻭﺍﳉﻤﻌﺔ ‪ :‬ﻻ ﻳﺒﻄﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ‪ ،‬ﺑﻞ ﺇﺫﺍ ﺟﺎﺀ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻋﺘﻖ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﻋﻪ ﻓﺠﺎﺀ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻭﱂ ﻳﻜﻦ ﰲ ﻣﻠﻜﻪ‬ ‫‪ ،‬ﰒ ﺍﺷﺘﺮﺍﻩ ﰒ ﺟﺎﺀ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻫﻮ ﰲ ﻣﻠﻜﻪ ﻋﺘﻖ ﺑﺎﻟﺘﻌﻠﻴﻖ ﺍﻷﻭﻝ ‪.‬‬ ‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﻋﻦ ﺍﻟﺘﻤﺴﻚ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﺷﺮﻁ ﺠﻤﻟﻤﻮﻉ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﻭﳓﻦ ﻧﻘﻮﻝ ﺑﻪ ﻓﺈﻥ ﻣﻦ ﲨﻠﺔ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ‪ :‬ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﻭﺫﻟﻚ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﻣﻊ ﻫﺬﺍ‬ ‫ﺍﻟﺸﺮﻁ ‪ ،‬ﻭﺇﳕﺎ ﺍﳋﻼﻑ ﰲ ﺣﺒﻂ ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﺷﺮﻁ ﻓﻴﻪ ‪.‬‬ ‫ﻭﺍﳉﻮﺍﺏ ‪ :‬ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺸﺮﻁ ﻭﺍﺣﺪ ﻭﺑﺸﺮﻃﲔ ‪ ،‬ﻷﻥ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺸﺮﻁ‬ ‫ﻭﺑﺸﺮﻃﲔ ﺇﳕﺎ ﻳﺼﺢ ﻟﻮ ﱂ ﻳﻜﻦ ﺗﻌﻠﻴﻘﻪ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻵﺧﺮ ‪ ،‬ﻭﰲ ﻣﺴﺄﻟﺘﻨﺎ ﻟﻮ ﺟﻌﻠﻨﺎ ﳎﺮﺩ ﺍﻟﺮﺩﺓ‬ ‫ﻼ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ‪ ،‬ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ‬ ‫ﻣﺆﺛﺮﹰﺍ ﰲ ﺍﳊﺒﻮﻁ ﱂ ﻳﺒﻖ ﻟﻠﻤﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﺃﺛﺮ ﰲ ﺍﳊﺒﻮﻁ ﺃﺻ ﹰ‬ ‫ﺍﻟﺘﻌﻠﻴﻖ ﺑﺸﺮﻁ ﻭﺑﺸﺮﻃﲔ ﺑﻞ ﻣﻦ ﺑﺎﺏ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﺍﻵﻳﺔ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺩﺓ ﺇﳕﺎ ﺗﻮﺟﺐ ﺍﳊﺒﻮﻁ ﺑﺸﺮﻁ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ‪ ،‬ﻭﺇﳕﺎ ﺗﻮﺟﺐ‬ ‫ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﺑﺸﺮﻁ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻓﺬﻟﻚ ﺍﻟﺴﺆﺍﻝ ﺳﺎﻗﻂ ‪.‬‬ ‫ﺖ ﺃﻋﻤﺎﳍﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻷﺧﺮﺓ { ﻓﻔﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬ ‫ﻚ َﺣﹺﺒ ﹶﻄ ْ‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹶﻓﹸﺄﻭْﻟِﺌ َ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺃﺻﻞ ﺍﳊﺒﻂ ﺃﻥ ﺗﺄﻛﻞ ﺍﻹﺑﻞ ﺷﻴﺌﹰﺎ ﻳﻀﺮﻫﺎ ﻓﺘﻌﻈﻢ ﺑﻄﻮﻬﻧﺎ ﻓﺘﻬﻠﻚ ﻭﰲ ﺍﳊﺪﻳﺚ » ﻭﺇﻥ ﳑﺎ‬ ‫ﻳﻨﺒﺖ ﺍﻟﺮﺑﻴﻊ ﻣﺎ ﻳﻘﺘﻞ ﺣﺒﻄﹰﺎ ﺃﻭ ﻳﻠﻢ « ﻓﺴﻤﻰ ﺑﻄﻼﻥ ﺍﻷﻋﻤﺎﻝ ﻬﺑﺬﺍ ﻷﻧﻪ ﻛﻔﺴﺎﺩ ﺍﻟﺸﻲﺀ ﺑﺴﺒﺐ ﻭﺭﻭﺩ ﺍﳌﻔﺴﺪ ﻋﻠﻴﻪ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﳌﺮﺍﺩ ﻣﻦ ﺇﺣﺒﺎﻁ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﻫﻮ ﺇﺑﻄﺎﻝ ﻧﻔﺲ ﺍﻟﻌﻤﻞ ‪ ،‬ﻷﻥ ﺍﻟﻌﻤﻞ ﺷﻲﺀ ﻛﻤﺎ ﻭﺟﺪ ﻓﲏ ﻭﺯﺍﻝ ‪ ،‬ﻭﺇﻋﺪﺍﻡ‬ ‫ﺍﳌﻌﺪﻭﻡ ﳏﺎﻝ ‪ ،‬ﰒ ﺍﺧﺘﻠﻒ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻓﻴﻪ ‪ ،‬ﻓﻘﺎﻝ ﺍﳌﺜﺒﺘﻮﻥ ﻟﻺﺣﺒﺎﻁ ﻭﺍﻟﺘﻜﻔﲑ ‪ :‬ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺃﻥ ﻋﻘﺎﺏ ﺍﻟﺮﺩﺓ ﺍﳊﺎﺩﺛﺔ ﻳﺰﻳﻞ‬ ‫ﺛﻮﺍﺏ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﺇﻣﺎ ﺑﺸﺮﻁ ﺍﳌﻮﺍﺯﻧﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﻫﺎﺷﻢ ﻭﲨﻬﻮﺭ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻭ ﹰﻻ ﺑﺸﺮﻁ‬ ‫ﺍﳌﻮﺍﺯﻧﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﻋﻠﻲ ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻺﺣﺒﺎﻁ ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺣﺒﺎﻁ ﺍﻟﻮﺍﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻫﻮ‬ ‫ﺃﻥ ﺍﳌﺮﺗﺪ ﺇﺫﺍ ﺃﺗﻰ ﺑﺎﻟﺮﺩﺓ ﻓﺘﻠﻚ ﺍﻟﺮﺩﺓ ﻋﻤﻞ ﳏﺒﻂ ﻷﻥ ﺍﻵﰐ ﺑﺎﻟﺮﺩﺓ ﻛﺎﻥ ﳝﻜﻨﻪ ﺃﻥ ﻳﺄﰐ ﺑﺪﳍﺎ ﺑﻌﻤﻞ ﻳﺴﺘﺤﻖ ﺑﻪ ﺛﻮﺍﺑﺎﹰ ﻓﺈﺫﺍ ﱂ‬ ‫ﻳﺄﺕ ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ ﺍﳉﻴﺪ ﻭﺃﺗﻰ ﺑﺪﻟﻪ ﻬﺑﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺮﺩﻱﺀ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﻧﻔﻌﹰﺎ ﺑﻞ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺃﻋﻈﻢ ﺍﳌﻀﺎﺭ ﻳﻘﺎﻝ ‪:‬‬ ‫ﺇﻧﻪ ﺃﺣﺒﻂ ﻋﻤﻠﻪ ﺃﻱ ﺃﺗﻰ ﺑﻌﻤﻞ ﺑﺎﻃﻞ ﻟﻴﺲ ﻓﻴﻪ ﻓﺎﺋﺪﺓ ﺑﻞ ﻓﻴﻪ ﻣﻀﺮﺓ ‪ ،‬ﰒ ﻗﺎﻝ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻺﺣﺒﺎﻁ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰲ‬ ‫ﺗﻔﺴﲑ ﺍﻹﺣﺒﺎﻁ ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔ ﰲ ﻟﻔﻆ ﺍﻹﺣﺒﺎﻁ ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﻴﻘﺔ ﻓﻴﻪ ﻭﺟﺐ ﺍﳌﺼﲑ ﺇﻟﻴﻪ ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﳎﺎﺯﹰﺍ ﻭﺟﺐ ﺍﳌﺼﲑ ﺇﻟﻴﻪ ‪ ،‬ﻷﻧﺎ ﺫﻛﺮﻧﺎ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﺎﻃﻌﺔ ﰲ ﻣﺴﺄﻟﺔ ﺃﻥ ﺍﳌﻮﺍﻓﺎﺓ ﺷﺮﻁ ﰲ ﺻﺤﺔ ﺍﻹﳝﺎﻥ ‪ ،‬ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺃﺛﺮ ﺍﻟﻔﻌﻞ ﺍﳊﺎﺩﺙ ﻳﺰﻳﻞ ﺃﺛﺮ ﺍﻟﻔﻌﻞ ﺍﻟﺴﺎﺑﻖ ﳏﺎﻝ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻣﺎ ﺣﺒﻮﻁ ﺍﻷﻋﻤﺎﻝ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﻬﻮ ﺃﻧﻪ ﻳﻘﺘﻞ ﻋﻨﺪ ﺍﻟﻈﻔﺮ ﺑﻪ ﻭﻳﻘﺎﺗﻞ ﺇﱃ ﺃﻥ ﻳﻈﻔﺮ ﺑﻪ ﻭﻻ ﻳﺴﺘﺤﻖ ﻣﻦ‬ ‫ﺍﳌﺆﻣﻨﲔ ﻣﻮﺍﻻﺓ ﻭﻻ ﻧﺼﺮﹰﺍ ﻭﻻ ﺛﻨﺎﺀ ﺣﺴﻨﹰﺎ ‪ ،‬ﻭﺗﺒﲔ ﺯﻭﺟﺘﻪ ﻣﻨﻪ ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﳌﲑﺍﺙ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ‬ ‫ﺖ ﺃﻋﻤﺎﳍﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ { ﺃﻥ ﻣﺎ ﻳﺮﻳﺪﻭﻧﻪ ﺑﻌﺪ ﺍﻟﺮﺩﺓ ﻣﻦ ﺍﻹﺿﺮﺍﺭ ﺑﺎﳌﺴﻠﻤﲔ ﻭﻣﻜﺎﻳﺪﻬﺗﻢ ﺑﺎﻹﻧﺘﻘﺎﻝ ﻋﻦ‬ ‫ﰲ ﻗﻮﻟﻪ ‪َ } :‬ﺣﹺﺒ ﹶﻄ ْ‬ ‫ﺩﻳﻨﻬﻢ ﻳﺒﻄﻞ ﻛﻠﻪ ‪ ،‬ﻓﻼ ﳛﺼﻠﻮﻥ ﻣﻨﻪ ﻋﻠﻰ ﺷﻲﺀ ﻹﻋﺰﺍﺯ ﺍﷲ ﺍﻹﺳﻼﻡ ﺑﺄﻧﺼﺎﺭﻩ ﻓﺘﻜﻮﻥ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺎ‬

‫ﻳﻌﻤﻠﻮﻧﻪ ﺑﻌﺪ ﺍﻟﺮﺩﺓ ‪ ،‬ﻭﺃﻣﺎ ﺣﺒﻮﻁ ﺃﻋﻤﺎﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﻓﻌﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻹﺣﺒﺎﻁ ﻣﻌﻨﺎﻩ ﺃﻥ ﻫﺬﻩ ﺍﻟﺮﺩﺓ ﺗﺒﻄﻞ ﺍﺳﺘﺤﻘﺎﻗﻬﻢ‬ ‫ﻟﻠﺜﻮﺍﺏ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻘﻮﻩ ﺑﺄﻋﻤﺎﳍﻢ ﺍﻟﺴﺎﻟﻔﺔ ‪ ،‬ﻭﻋﻨﺪ ﺍﳌﻨﻜﺮﻳﻦ ﻟﺬﻟﻚ ﻣﻌﻨﺎﻩ ‪ :‬ﺃﻬﻧﻢ ﻻ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﺩﺓ ﺛﻮﺍﺑﹰﺎ ﻭﻧﻔﻌﹰﺎ‬ ‫ﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ُﻫ ْﻢ‬ ‫ﰲ ﺍﻵﺧﺮﺓ ﺑﻞ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻬﺎ ﺃﻋﻈﻢ ﺍﳌﻀﺎﺭ ‪ ،‬ﰒ ﺑﲔ ﻛﻴﻔﻴﺔ ﺗﻠﻚ ﺍﳌﻀﺮﺓ ﻓﻘﺎﻝ ﺗﻌﺎﱃ ‪َ } :‬ﻭﹸﺃﻭْﻟِﺌ َ‬ ‫ﻓِﻴﻬَﺎ ﺧﺎﻟﺪﻭﻥ { ‪.‬‬ ‫ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ٢٠٨‬‬ ‫ﻭﻣﻦ ﻳﺮﺗﺪﺩ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻗﺪ ﺫﺍﻗﻪ ﻭﻋﺮﻓﻪ؛ ﲢﺖ ﻣﻄﺎﺭﻕ ﺍﻷﺫﻯ ﻭﺍﻟﻔﺘﻨﺔ ‪ -‬ﻣﻬﻤﺎ ﺑﻠﻐﺖ ‪ -‬ﻫﺬﺍ ﻣﺼﲑﻩ ﺍﻟﺬﻱ ﻗﺮﺭﻩ ﺍﷲ‬ ‫ﻟﻪ ‪ . .‬ﺣﺒﻮﻁ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ .‬ﰒ ﻣﻼﺯﻣﺔ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﻨﺎﺭ ﺧﻠﻮﺩﹰﺍ ‪.‬‬ ‫ﺇﻥ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﺬﻭﻕ ﺍﻹﺳﻼﻡ ﻭﻳﻌﺮﻓﻪ ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺮﺗﺪ ﻋﻨﻪ ﺍﺭﺗﺪﺍﺩﹰﺍ ﺣﻘﻴﻘﻴﺎﹰ ﺃﺑﺪﹰﺍ ‪ .‬ﺇﻻ ﺇﺫﺍ ﻓﺴﺪ ﻓﺴﺎﺩﹰﺍ ﻻ ﺻﻼﺡ ﻟﻪ‬ ‫‪ .‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻏﲑ ﺍﻟﺘﻘﻴﺔ ﻣﻦ ﺍﻷﺫﻯ ﺍﻟﺒﺎﻟﻎ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻄﺎﻗﺔ ‪ .‬ﻓﺎﷲ ﺭﺣﻴﻢ ‪ .‬ﺭﺧﺺ ﻟﻠﻤﺴﻠﻢ ‪ -‬ﺣﲔ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻌﺬﺍﺏ‬ ‫ﻃﺎﻗﺘﻪ ‪ -‬ﺃﻥ ﻳﻘﻲ ﻧﻔﺴﻪ ﺑﺎﻟﺘﻈﺎﻫﺮ ‪ ،‬ﻣﻊ ﺑﻘﺎﺀ ﻗﻠﺒﻪ ﺛﺎﺑﺘﹰﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻣﻄﻤﺌﻨﺎﹰ ﺑﺎﻹﳝﺎﻥ ‪ .‬ﻭﻟﻜﻨﻪ ﱂ ﻳﺮﺧﺺ ﻟﻪ ﰲ ﺍﻟﻜﻔﺮ‬ ‫ﺍﳊﻘﻴﻘﻲ ‪ ،‬ﻭﰲ ﺍﻻﺭﺗﺪﺍﺩ ﺍﳊﻘﻴﻘﻲ ‪ ،‬ﲝﻴﺚ ﳝﻮﺕ ﻭﻫﻮ ﻛﺎﻓﺮ ‪ . .‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪. .‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﷲ ﻗﺎﺋﻢ ﺇﱃ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ‪ . .‬ﻟﻴﺲ ﳌﺴﻠﻢ ﻋﺬﺭ ﰲ ﺃﻥ ﳜﻨﻊ ﻟﻠﻌﺬﺍﺏ ﻭﺍﻟﻔﺘﻨﺔ ﻓﻴﺘﺮﻙ ﺩﻳﻨﻪ ﻭﻳﻘﻴﻨﻪ ‪،‬‬ ‫ﻭﻳﺮﺗﺪ ﻋﻦ ﺇﳝﺎﻧﻪ ﻭﺇﺳﻼﻣﻪ ‪ ،‬ﻭﻳﺮﺟﻊ ﻋﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺫﺍﻗﻪ ﻭﻋﺮﻓﻪ ‪ . .‬ﻭﻫﻨﺎﻙ ﺍﺠﻤﻟﺎﻫﺪﺓ ﻭﺍﺠﻤﻟﺎﻟﺪﺓ ﻭﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ ﺣﱴ‬ ‫ﻳﺄﺫﻥ ﺍﷲ ‪ .‬ﻭﺍﷲ ﻻ ﻳﺘﺮﻙ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ‪ ،‬ﻭﻳﺼﱪﻭﻥ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻠﻪ ‪ .‬ﻓﻬﻮ ﻣﻌﻮﺿﻬﻢ ﺧﲑﹰﺍ ‪ :‬ﺇﺣﺪﻯ‬ ‫ﺍﳊﺴﻨﻴﲔ ‪ :‬ﺍﻟﻨﺼﺮ ﺃﻭ ﺍﻟﺸﻬﺎﺩﺓ ‪.‬‬ ‫ﻁ َﻳ ْﻌ َﺪﻡُ ِﻋ ْﻨ َﺪ‬ ‫ﺸ ْﺮ ِ‬ ‫ﺲ ﹺﺑﻜﹶﺎِﻓ ﹺﺮ ﻭَﺍﻟﹾﻤُﻌَﻠﱠ ُﻖ ﹺﺑ َ‬ ‫ﺖ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﹶﻟْﻴ َ‬ ‫ﺕ َﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ َﻭﹶﻗ ْﺪ ﹶﺛَﺒ َ‬ ‫ﻁ ﺑﹺﺎ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﺤﺒُﻮ ﹶ‬ ‫)‪ (٢١٧‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ ،‬ﹶﻓ َﻌﻠﱠ َﻖ ﺍ ﹾﻟ ُ‬ ‫ﻂ َﻋ َﻤﻠﹸﻪُ َﻭﻫُ َﻮ ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ ِﻣ َﻦ ﺍﹾﻟ ﺨَﺎ ِﺳﺮﹺﻳ َﻦ {)‪ (٥) (١‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫َﻋ َﺪ ِﻣ ِﻪ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ ..}:‬ﻭَﻣَﻦ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﹺﺎ ِﻹﳝَﺎ ِﻥ ﹶﻓ ﹶﻘ ْﺪ َﺣﹺﺒ ﹶ‬ ‫ﺴَﺘﻘِﻴ ﹴﻢ )‪(٨٧‬‬ ‫ﻁ ُﻣ ْ‬ ‫ﺻﺮَﺍ ٍ‬ ‫‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ﹶﻟﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎﺀَ ‪َ } :‬ﻭ ِﻣ ْﻦ َﺁﺑَﺎِﺋ ﹺﻬ ْﻢ َﻭ ﹸﺫﺭﱢﻳﱠﺎِﺗ ﹺﻬ ْﻢ َﻭﹺﺇ ْﺧﻮَﺍﹺﻧ ﹺﻬ ْﻢ ﻭَﺍ ْﺟَﺘَﺒ ْﻴﻨَﺎ ُﻫ ْﻢ َﻭ َﻫ َﺪ ْﻳﻨَﺎ ُﻫ ْﻢ ﹺﺇﻟﹶﻰ ِ‬ ‫ﻂ َﻋ ْﻨ ُﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ )‪(٢){(٨٨‬‬ ‫ﺤﹺﺒ ﹶ‬ ‫ﻚ ُﻫﺪَﻯ ﺍﻟﻠﱠ ِﻪ َﻳ ْﻬﺪِﻱ ﹺﺑ ِﻪ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭﹶﻟ ْﻮ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ ﹶﻟ َ‬ ‫ﹶﺫِﻟ َ‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١١٨٢‬‬ ‫ﺃﻱ ‪ :‬ﻭﻣﻦ ﻳﻜﻔﺮ ﺑﺸﺮﺍﺋﻊ ﺍﷲ ﻭﺑﺘﻜﺎﻟﻴﻔﻪ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﻋﻠﻰ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﺣﺒﻂ ﻋﻤﻠﻪ ‪ ،‬ﺃﻱ ‪ :‬ﺧﺎﺏ ﺳﻌﻴﻪ‬ ‫‪ .‬ﻭﻓﺴﺪ ﻋﻤﻠﻪ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ‪ .‬ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳍﺎﻟﻜﲔ ﺍﻟﺬﻳﻦ ﺿﻴﻌﻮﺍ ﻣﺎ ﻋﻤﻠﻮﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺑﺴﺒﺐ ﺍﻧﺘﻬﺎﻛﻬﻢ‬ ‫ﳊﺮﻣﺎﺕ ﺍﷲ ﻭﺃﺣﻜﺎﻡ ﺩﻳﻨﻪ ‪.‬‬ ‫ﻓﺎﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻟﻜﺮﳝﺔ ‪ :‬ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻃﺎﻋﺘﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪. -‬‬ ‫ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٣٢١‬‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻛﻠﻬﺎ ﻣﻨﻮﻃﺔ ﺑﺎﻹﳝﺎﻥ؛ ﻭﺗﻨﻔﻴﺬﻫﺎ ﻛﻤﺎ ﻫﻲ ﻫﻮ ﺍﻹﳝﺎﻥ؛ ﺃﻭ ﻫﻮ ﺩﻟﻴﻞ ﺍﻹﳝﺎﻥ ‪ .‬ﻓﺎﻟﺬﻱ ﻳﻌﺪﻝ ﻋﻨﻬﺎ ﺇﳕﺎ‬ ‫ﻳﻜﻔﺮ ﺑﺎﻹﳝﺎﻥ ﻭﻳﺴﺘﺮﻩ ﻭﻳﻐﻄﻴﻪ ﻭﳚﺤﺪﻩ ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻜﻔﺮ ﺑﺎﻹﳝﺎﻥ ﻳﺒﻄﻞ ﻋﻤﻠﻪ ﻭﻳﺼﺒﺢ ﺭﺩﹰﺍ ﻋﻠﻴﻪ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ‪ ،‬ﻭﻻ ﻳﻘﺮ‬ ‫ﻋﻠﻴﻪ ‪ . .‬ﻭﺍﳊﺒﻮﻁ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻧﺘﻔﺎﺥ ﺍﻟﺪﺍﺑﺔ ﻭﻣﻮﻬﺗﺎ ﺇﺫﺍ ﺭﻋﺖ ﻣﺮﻋﻰ ﺳﺎﻣﹰﺎ ‪ . .‬ﻭﻫﻮ ﺗﺼﻮﻳﺮ ﳊﻘﻴﻘﺔ ﺍﻟﻌﻤﻞ ﺍﻟﺒﺎﻃﻞ ‪ .‬ﻓﻬﻮ‬ ‫ﻳﻨﺘﻔﺦ ﰒ ﻳﻨﻌﺪﻡ ﺃﺛﺮﻩ ﻛﺎﻟﺪﺍﺑﺔ ﺍﻟﱵ ﺗﺘﺴﻤﻢ ﻭﺗﻨﺘﻔﺦ ﻭﲤﻮﺕ ‪ . .‬ﻭﰲ ﺍﻵﺧﺮﺓ ﺗﻜﻮﻥ ﺍﳋﺴﺎﺭﺓ ﻓﻮﻕ ﺣﺒﻮﻁ ﺍﻟﻌﻤﻞ ﻭﺑﻄﻼﻧﻪ ﰲ‬ ‫ﺍﻟﺪﻧﻴﺎ ‪. .‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺐ ﺍﻟﺸﺪﻳﺪ ‪ ،‬ﻭﺍﻟﺘﻬﺪﻳﺪ ﺍﳌﺨﻴﻒ ‪ ،‬ﳚﻲﺀ ﻋﻠﻰ ﺇﺛﺮ ﺣﻜﻢ ﺷﺮﻋﻲ ﳜﺘﺺ ﲝﻼﻝ ﻭﺣﺮﺍﻡ ﰲ ﺍﳌﻄﺎﻋﻢ ﻭﺍﳌﻨﺎﻛﺢ ‪. .‬‬ ‫ﻓﻴﺪﻝ ﻋﻠﻰ ﺗﺮﺍﺑﻂ ﺟﺰﺋﻴﺎﺕ ﻫﺬﺍ ﺍﳌﻨﻬﺞ؛ ﻭﺃﻥ ﻛﻞ ﺟﺰﺋﻴﺔ ﻓﻴﻪ ﻫﻲ » ﺍﻟﺪﻳﻦ « ﺍﻟﺬﻱ ﻻ ﻫﻮﺍﺩﺓ ﰲ ﺍﳋﻼﻑ ﻋﻨﻪ ‪ ،‬ﻭﻻ ﻗﺒﻮﻝ‬

‫ﳌﺎ ﻳﺼﺪﺭ ﳐﺎﻟﻔﹰﺎ ﻟﻪ ﰲ ﺍﻟﺼﻐﲑ ﺃﻭ ﰲ ﺍﻟﻜﺒﲑ ‪.‬‬ ‫)‪ - (٢‬ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٦٣‬‬ ‫ﻭﻫﺬﺍ ﺗﻘﺮﻳﺮ ﻟﻴﻨﺎﺑﻴﻊ ﺍﳍﺪﻯ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ .‬ﻓﻬﺪﻯ ﺍﷲ ﻟﻠﺒﺸﺮ ﻳﺘﻤﺜﻞ ﻓﻴﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ ‪ .‬ﻭﻳﻨﺤﺼﺮ ﺍﳌﺴﺘﻴﻘﻦ ﻣﻨﻪ ‪،‬‬ ‫ﻭﺍﻟﺬﻱ ﳚﺐ ﺍﺗﺒﺎﻋﻪ ‪ ،‬ﰲ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺃﻧﻪ ﻫﻮ ﻫﺪﻯ ﺍﷲ ؛ ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻬﺪﻱ‬ ‫ﺇﻟﻴﻪ ﻣﻦ ﳜﺘﺎﺭ ﻣﻦ ﻋﺒﺎﺩﻩ ‪ . .‬ﻭﻟﻮ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﺍﳌﻬﺪﻳﲔ ﺣﺎﺩﻭﺍ ﻋﻦ ﺗﻮﺣﻴﺪ ﺍﷲ ‪ ،‬ﻭﺗﻮﺣﻴﺪ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺪﻭﻥ‬ ‫ﻣﻨﻪ ﻫﺪﺍﻩ ‪ ،‬ﻭﺃﺷﺮﻛﻮﺍ ﺑﺎﷲ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻭ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﺍﻟﺘﻠﻘﻲ ‪ ،‬ﻓﺈﻥ ﻣﺼﲑﻫﻢ ﺃﻥ ﳛﺒﻂ ﻋﻨﻬﻢ ﻋﻤﻠﻬﻢ‪:‬ﺃﻱ ﺍﻥ ﻳﺬﻫﺐ‬ ‫ﺿﻴﺎﻋﺎ ‪ ،‬ﻭﻳﻬﻠﻚ ﻛﻤﺎ ﻬﺗﻠﻚ ﺍﻟﺪﺍﺑﺔ ﺍﻟﱵ ﺗﺮﻋﻰ ﻧﺒﺘﺎ ﻣﺴﻤﻮﻣﺎ ﻓﺘﻨﺘﻔﺦ ﰒ ﲤﻮﺕ ‪ . .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺤﺒﻮﻁ !‬ ‫ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٤٩٥‬‬ ‫ﻂ َﻋ ْﻨ ُﻬ ْﻢ ﻣﱠﺎ ﻛﹶﺎﻧُﻮ ﹾﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { ﺃﻯ ‪ ،‬ﻭﻟﻮ ﻓﺮﺽ ﺃﻥ ﺃﺷﺮﻙ ﺑﺎﷲ ﺃﻭﻟﺌﻚ ﺍﳌﻬﺪﻳﻮﻥ ﺍﳌﺨﺘﺎﺭﻭﻥ‬ ‫ﺤﹺﺒ ﹶ‬ ‫ﻭﻗﻮﻟﻪ } َﻭﹶﻟ ْﻮ ﹶﺃ ْﺷ َﺮﻛﹸﻮ ﹾﺍ ﹶﻟ َ‬ ‫ﻟﺒﻄﻞ ﻭﺳﻘﻂ ﻋﻨﻬﻢ ﺛﻮﺍﺏ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻧﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ ﻓﻜﻴﻒ ﺑﻐﲑﻫﻢ ‪.‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ‪ :‬ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺸﺪﻳﺪ ﻷﻣﺮ ﺍﻟﺸﺮﻙ ﻭﺗﻐﻠﻴﻆ ﻟﺸﺄﻧﻪ ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﳌﻼﺑﺴﺘﻪ ‪ ،‬ﻛﻘﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪َ } -‬ﻭﹶﻟ ﹶﻘ ْﺪ ﺃﹸ ْﻭ ِﺣ َﻲ‬ ‫ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ ﺍﳋﺎﺳﺮﻳﻦ { ﻭﺍﻟﺸﺮﻁ ﻻ ﻳﻘﺘﻀﻰ ﺟﻮﺍﺯ ﺍﻟﻮﻗﻮﻉ‬ ‫ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ‬ ‫ﺖ ﹶﻟَﻴ ْ‬ ‫ﻚ ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ‬ ‫ﻚ َﻭﹺﺇﻟﹶﻰ ﺍﻟﺬﻳﻦ ﻣِﻦ ﹶﻗ ْﺒِﻠ َ‬ ‫ﹺﺇﹶﻟْﻴ َ‬ ‫ﺨ ﹾﺬﻧَﺎ ُﻩ ﻣِﻦ ﻟﱠ ُﺪﻧﱠﺂ‬ ‫ﺨ ﹶﺬ ﹶﻟﻬْﻮﹰﺍ ﻻﱠﺗﱠ َ‬ ‫‪ ،‬ﻓﻬﻮ ﻛﻘﻮﻟﻪ ‪ } ،‬ﹸﻗ ﹾﻞ ﺇﹺﻥ ﻛﹶﺎ ﹶﻥ ﻟﻠﺮﲪﻦ َﻭﹶﻟ ٌﺪ ﹶﻓﹶﺄَﻧ ﹾﺎ ﹶﺃﻭﱠﻝﹸ ﺍﻟﻌﺎﺑﺪﻳﻦ { ﻭﻛﻘﻮﻟﻪ ‪ } :‬ﹶﻟ ْﻮ ﹶﺃ َﺭ ْﺩﻧَﺂ ﺃﹶﻥ ﻧﱠﺘﱠ ِ‬ ‫ﲔ { ﻭﻗﻮﻟﻪ } ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺁَﺗ ْﻴﻨَﺎ ُﻫ ُﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻨﺒﻮﺓ { ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻓﻴﻪ ﻳﻌﻮﺩ ﺇﱃ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻣﻦ‬ ‫ﺇﹺﻥ ﻛﹸﻨﱠﺎ ﻓﹶﺎ ِﻋِﻠ َ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻭﺍﳌﻌﻄﻮﻓﲔ ﻋﻠﻴﻬﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﺗﺼﺎﻓﻬﻢ ﲟﺎ ﺫﻛﺮ ﻣﻦ ﺍﳍﺪﺍﻳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﻌﻮﺕ ﺍﳉﻠﻴﻠﺔ ‪.‬‬ ‫ﻭﻗﺼﺮ ﺑﻌﻀﻬﻢ ﻋﻮﺩﺗﻪ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﻓﺤﺴﺐ ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﻟﺮﺍﺯﻯ ﺃﻯ ‪ :‬ﺃﻭﻟﺌﻚ ﺍﳌﺼﻄﻔﻮﻥ ﺍﻷﺧﻴﺎﺭ ﻫﻢ ﺍﻟﺬﻳﻦ‬ ‫ﺁﺗﻴﻨﺎﻫﻢ ﺍﻟﻜﺘﺎﺏ ﺃﻯ ﺟﻨﺴﻪ ﺍﳌﺘﺤﻘﻖ ﰱ ﺿﻤﻦ ﺃﻯ ﻓﺮﺩ ﻛﺎﻥ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ‪.‬‬ ‫ﻭﺍﳌﺮﺩ ﺑﺈﻳﺘﺎﺋﻪ ‪ :‬ﺍﻟﺘﻔﻬﻴﻢ ﺍﻟﺘﺎﻡ ﳌﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﺎﺋﻖ ﻭﺃﺣﻜﺎﻡ ‪ ،‬ﻭﺫﻟﻚ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻹﻧﺰﺍﻝ ﺍﺑﺘﺪﺍﺀ ﺃﻭ‬ ‫ﺑﺎﻹﻳﺮﺍﺙ ﺑﻘﺎﺀ ‪ ،‬ﻓﺈﻥ ﺍﳌﺬﻛﻮﺭﻳﻦ ﱂ ﻳﻨﺰﻝ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻛﺘﺎﺏ ﻣﻌﲔ ‪.‬‬ ‫ﻭﺍﳊﻜﻢ ﺃﻯ ‪ :‬ﺍﳊﻜﻤﺔ ﻭﻫﻰ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ‪ .‬ﺃﻭ ﺍﻹﺻﺎﺑﺔ ﰱ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ‪ .‬ﺃﻭ ﺍﻟﻘﻀﺎﺀ ﺑﲔ‬ ‫ﺍﻟﻨﺎﺱ ﺑﺎﳊﻖ ‪.‬‬ ‫ﻭ } ﻭﺍﻟﻨﺒﻮﺓ { ﺃﻯ ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ‪.‬‬ ‫ﻭﻗﻮﻟﻪ } ﻓﹶﺈﹺﻥ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﹺﻬَﺎ ﻫﺆﻻﺀ ﹶﻓ ﹶﻘ ْﺪ ﻭَﻛﱠﻠﹾﻨَﺎ ﺑﹺﻬَﺎ ﹶﻗﻮْﻣﹰﺎ ﻟﱠ ْﻴﺴُﻮ ﹾﺍ ﺑﹺﻬَﺎ ﹺﺑﻜﹶﺎِﻓﺮﹺﻳ َﻦ { ﺃﻯ ‪ :‬ﻓﺈﻥ ﻳﻜﻔﺮ ﻬﺑﺬﻩ ﺍﻟﺜﻼﺙ ﺍﻟﱴ ﺍﺟﺘﻤﻌﺖ‬ ‫ﻓﻴﻚ ﻳﺎ ﳏﻤﺪ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ‪ ،‬ﻓﻠﻦ ﻳﻀﺮﻙ ﻛﻔﺮﻫﻢ ﻷﻧﺎ ﻗﺪ ﻭﻓﻘﻨﺎ ﻟﻺﳝﺎﻥ ﻬﺑﺎ ﻗﻮﻣﺎ ﻛﺮﺍﻣﺎ ﻟﻴﺴﻮﺍ ﻬﺑﺎ‬ ‫ﺑﻜﺎﻓﺮﻳﻦ ﰱ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻭﺇﳕﺎ ﻫﻢ ﻣﺴﺘﻤﺮﻭﻥ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﻚ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺮﺳﺎﻟﺘﻚ ﻭﰱ ﺫﻟﻚ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺴﻠﻴﺔ‬ ‫ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺇﻋﺮﺍﺽ ﺑﻌﺾ ﻗﻮﻣﻪ ﻋﻦ ﺩﻋﻮﺗﻪ ‪.‬‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻭﻛﻠﻮﺍ ﺑﺎﻟﻘﻴﺎﻡ ﲝﻖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻭﻓﻘﻮﺍ ﻟﻺﳝﺎﻥ ﻬﺑﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ‬ ‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻣﻄﻠﻘﹰﺎ ‪ ،‬ﻷﻬﻧﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﺩﺍﻓﻌﻮ ﺍ ﻋﻦ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻭﺑﺬﻟﻮﺍ ﰱ ﺳﺒﻴﻞ ﺇﻋﻼﻬﻧﺎ ﻧﻔﻮﺳﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ‪،‬‬ ‫ﻭﻳﺪﺧﻞ ﻣﻌﻬﻢ ﻛﻞ ﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﻬﻧﺠﻬﻢ ﰱ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ‪.‬‬ ‫ﻭﻗﻴﻞ ‪ :‬ﺍﳌﺮﺍﺩ ﻬﺑﻢ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﺍﳌﺮﺍﺩ ﻬﺑﻢ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺬﻛﻮﺭﻭﻥ ﻭﺃﺗﺒﺎﻋﻬﻢ ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ ‪.‬‬ ‫ﻭﺍﻟﺬﻯ ﻧﺮﺍﻩ ﺃﻥ ﺍﻟﺮﺃﻯ ﺍﻷﻭﻝ ﺍﺭﺟﺢ ﻷﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻢ ﺍﳌﻘﺎﺑﻠﻮﻥ ﻟﻜﻔﺎﺭ ﻗﺮﻳﺶ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‬ ‫ﻬﺑﺎ ‪.‬‬ ‫ﻭﰱ ﺍﻟﺘﻜﻨﻴﺔ ﻋﻦ ﺗﻮﻓﻴﻘﻬﻢ ﻟﻺﳝﺎﻥ ﻬﺑﺎ ﺑﺎﻟﺘﻮﻛﻴﻞ ﺍﻟﺬﻯ ﺃﺻﻠﻪ ﺍﳊﻔﻆ ﻟﻠﺸﻰﺀ ﻭﻣﺮﺍﻋﺎﺗﻪ ‪ ،‬ﻭﺇﻳﺬﺍﻥ ﺑﻔﺨﺎﻣﺔ ﻭﻋﻠﻮ ﻗﺪﺭﻫﺎ ‪.‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻯ ‪ " :‬ﺩﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺳﻴﻨﺼﺮ ﻧﺒﻴﻪ ‪ ،‬ﻭﻳﻘﻮﻯ ﺩﻳﻨﻪ ‪ ،‬ﻭﳚﻌﻠﻪ ﻣﺴﺘﻌﻠﻴﺎ ﻋﻠﻰ ﻛﻞ‬ ‫ﻣﻦ ﻋﺎﺩﺍﻩ ‪ ،‬ﻗﺎﻫﺮﹰﺍ ﻟﻜﻞ ﻣﻦ ﻧﺎﺯﻋﻪ ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﻫﺬﺍ ﺍﻟﺬﻯ ﺃﺧﱪ ﺍﷲ ﻋﻨﻪ ﰱ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪ ،‬ﻓﻜﺎﻥ ﺟﺎﺭﻳﺎ ﳎﺮﻯ ﺍﻹﺧﺒﺎﺭ ﻋﻦ‬ ‫ﺍﻟﻐﻴﺐ ﻓﻴﻜﻮﻥ ﻣﻌﺠﺰﹰﺍ " ‪.‬‬ ‫ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ‬ ‫ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ‬ ‫ﺖ ﹶﻟَﻴ ْ‬ ‫ﻚ ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ‬ ‫ﻚ َﻭﹺﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦَ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ َ‬ ‫] ﺍﻷﻧﻌﺎﻡ‪َ ، [٨٨- ٨٧/‬ﻭﻗﹶﺎ ﹶﻝ ‪َ } :‬ﻭﹶﻟ ﹶﻘ ْﺪ ﺃﹸﻭ ِﺣ َﻲ ﹺﺇﹶﻟْﻴ َ‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺎﺀ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺍﹾﻟ ﺨَﺎ ِﺳﺮﹺﻳ َﻦ { )‪ (٦٥‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ ،‬ﻣُﻄﹶﺎﺑﹺﻖٌ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪}:‬ﹺﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﹼ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﹾﻓَﺘﺮَﻯ ﹺﺇ ﹾﺛﻤًﺎ َﻋﻈِﻴﻤًﺎ {)‪(١‬‬ ‫ﻭَﻣَﻦ ُﻳ ْ‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ١٥٢٠‬‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ { ﺭﺩّ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ؛ ﺣﻴﺚ ﺯﻋﻤﻮﺍ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻛﺎﻓﺮ ‪ .‬ﻭﻗﺪ‬ ‫ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﺗﻘﺪّﻡ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ .‬ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣ ِﺬﻱّ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ‪ :‬ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺃﺣﺐّ ﺇﱄﹼ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐِْﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺫﻟﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ) ﻗﺎﻝ ( ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ‪ .‬ﻗﺎﻝ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﺍﺑﻦ ﻓﹸﻮﺭَﻙ ‪ :‬ﻭﺃﲨﻊ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﲣﻠﻴﺪ ﺇﻻ ﻟﻠﻜﺎﻓﺮ ‪ ،‬ﻭﺃﻥ ﺍﻟﻔﺎﺳﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺇﺫﺍ ﻣﺎﺕ ﻏﲑ ﺗﺎﺋﺐ ﻓﺈﻧﻪ ﺇﻥ‬ ‫ﻋُﺬﺏ ﺑﺎﻟﻨﺎﺭ ﻓﻼ ﻣَﺤﺎﻟﺔ ﺃﻧﻪ ﳜﺮﺝ ﻣﻨﻬﺎ ﺑﺸﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ؛ ﺃﻭ ﺑﺎﺑﺘﺪﺍﺀ ﺭﲪ ٍﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ ‪ :‬ﺇﻥ ﺷﻴﺨﹰﺎ ﻣﻦ‬ ‫ﺍﻷﻋﺮﺍﺏ ﺟﺎﺀ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺇﱐ ﺷﻴﺦ ﻣﻨﻬﻤﻚ ﰲ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﺎﻳﺎ ‪ ،‬ﺇﻻ‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ‬ ‫ﺃﱐ ﱂ ﺃﹸﺷﺮﹺﻙ ﺑﺎﷲ ﺷﻴﺌﹰﺎ ﻣﻨﺬ ﻋﺮﻓﺘﻪ ﻭﺁﻣﻨﺖ ﺑﻪ ‪ ،‬ﻓﻤﺎ ﺣﺎﱄ ﻋﻨﺪ ﺍﷲ؟ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺫﻟﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ‪.‬‬ ‫ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪( ٢٢٧‬‬ ‫ﻭﰲ ﺍﻵﻳﺔ ﻣﺴﺎﺋﻞ ‪:‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻴﻬﻮﺩﻱ ﻳﺴﻤﻰ ﻣﺸﺮﻛﺎ ﰲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻭﺟﻬﺎﻥ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﺃﻥ‬ ‫ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ﻣﻐﻔﻮﺭ ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻣﻐﺎﻳﺮﺓ ﻟﻠﺸﺮﻙ ﻟﻮﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻐﻔﻮﺭﺓ ﲝﻜﻢ ﻫﺬﻩ‬ ‫ﺍﻵﻳﺔ ‪ ،‬ﻭﺑﺎﻻﲨﺎﻉ ﻫﻲ ﻏﲑ ﻣﻐﻔﻮﺭﺓ ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻬﻧﺎ ﺩﺍﺧﻠﺔ ﲢﺖ ﺍﺳﻢ ﺍﻟﺸﺮﻙ ‪ .‬ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﺍﺗﺼﺎﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﲟﺎ ﻗﺒﻠﻬﺎ‬ ‫ﺇﳕﺎ ﻛﺎﻥ ﻷﻬﻧﺎ ﺗﺘﻀﻤﻦ ﻬﺗﺪﻳﺪ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﻓﻠﻮﻻ ﺃﻥ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺩﺍﺧﻠﺔ ﲢﺖ ﺍﺳﻢ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﺇﻻ ﱂ ﻳﻜﻦ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‪.‬‬ ‫ﻓﺎﻥ ﻗﻴﻞ ‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻥﱠ ﺍﻟﺬﻳﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﻭﺍﻟﺬﻳﻦ ﻫَﺎﺩُﻭ ﹾﺍ { ] ﺍﳊﺞ ‪ [ ١٧ :‬ﺇﱃ ﻗﻮﻟﻪ ‪ } :‬ﻭﺍﻟﺬﻳﻦ ﹶﺃ ْﺷ َﺮﻛﹸﻮ ﹾﺍ { ] ﺍﳊﺞ‬ ‫‪ [ ١٧ :‬ﻋﻄﻒ ﺍﳌﺸﺮﻙ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻱ ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺍﳌﻐﺎﻳﺮﺓ ‪.‬‬ ‫ﻗﻠﻨﺎ ‪ :‬ﺍﳌﻐﺎﻳﺮﺓ ﺣﺎﺻﻠﺔ ﺑﺴﺒﺐ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻠﻐﻮﻱ ‪ ،‬ﻭﺍﻻﲢﺎﺩ ﺣﺎﺻﻞ ﺑﺴﺒﺐ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺸﺮﻋﻲ ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺍﳌﺼﲑ ﺇﱃ ﻣﺎ‬ ‫ﺫﻛﺮﻧﺎﻩ ﺩﻓﻌﺎ ﻟﻠﺘﻨﺎﻗﺾ ‪ .‬ﺇﺫﺍ ﺛﺒﺘﺖ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﻓﻨﻘﻮﻝ ‪ :‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ :‬ﺍﳌﺴﻠﻢ ﻻ ﻳﻘﺘﻞ ﺑﺎﻟﺬﻣﻲ ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ ‪ :‬ﻳﻘﺘﻞ ‪ .‬ﺣﺠﺔ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﺍﻟﺬﻣﻲ ﻣﺸﺮﻙ ﳌﺎ ﺫﻛﺮﻧﺎﻩ ‪ ،‬ﻭﺍﳌﺸﺮﻙ ﻣﺒﺎﺡ ﺍﻟﺪﻡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ :‬ﺍﻗﺘﻠﻮﺍ ﺍﳌﺸﺮﻛﲔ ‪.‬‬ ‫ﻓﻜﺎﻥ ﺍﻟﺬﻣﻲ ﻣﺒﺎﺡ ﺍﻟﺪﻡ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻭﻣﺒﺎﺡ ﺍﻟﺪﻡ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﳚﺐ ﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ ﻗﺎﺗﻠﻪ ‪ ،‬ﻭﻻ ﻳﺘﻮﺟﻪ‬ ‫ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻠﻪ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻬﺑﺬﺍ ﺍﻟﺪﻟﻴﻞ ﰲ ﺣﻖ ﺍﻟﻨﻬﻲ ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﺒﻘﻰ ﻣﻌﻤﻮﻻ ﺑﻪ ﰲ ﺳﻘﻮﻁ ﺍﻟﻘﺼﺎﺹ ﻋﻦ ﻗﺎﺗﻠﻪ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺃﻗﻮﻯ ﺍﻟﺪﻻﺋﻞ ﻟﻨﺎ ﻋﻠﻰ ﺍﻟﻌﻔﻮ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﻬﺑﺎ ﻣﻦ ﻭﺟﻮﻩ ‪:‬‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ { ﻣﻌﻨﺎﻩ ﻻ ﻳﻐﻔﺮ ﺍﻟﺸﺮﻙ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ ﻷﻧﻪ ﺑﺎﻻﲨﺎﻉ ﻻ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻗﻮﻟﻪ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﻳﻐﻔﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺘﻮﺏ ﺍﳌﺸﺮﻙ ﻋﻦ ﺷﺮﻛﻪ ‪ ،‬ﻓﺎﺫﺍ ﻛﺎﻥ ﻗﻮﻟﻪ ‪ :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﻟﺸﺮﻙ ﻫﻮ ﺃﻧﻪ‬

‫ﻚ { ﻫﻮ ﺃﻥ ﻳﻐﻔﺮﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ؛‬ ‫ﻻ ﻳﻐﻔﺮﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ ‪ ،‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ‪َ } :‬ﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻲ ﻭﺍﻻﺛﺒﺎﺕ ﻣﺘﻮﺍﺭﺩﻳﻦ ﻋﻠﻰ ﻣﻌﲎ ﻭﺍﺣﺪ ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ ‪ :‬ﻓﻼﻥ ﻻ ﻳﻌﻄﻲ ﺃﺣﺪﺍ ﺗﻔﻀﻼ ‪ ،‬ﻭﻳﻌﻄﻲ‬ ‫ﺯﺍﺋﺪﺍ ﻓﺎﻧﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻧﻪ ﻳﻌﻄﻴﻪ ﺗﻔﻀﻼ ‪ ،‬ﺣﱴ ﻟﻮ ﺻﺮﺡ ﻭﻗﺎﻝ ‪ :‬ﻻ ﻳﻌﻄﻲ ﺃﺣﺪﺍ ﺷﻴﺌﹰﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ ﻭﻳﻌﻄﻲ ﺃﺯﻳﺪ‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺎﺀ {‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ‪ ،‬ﻓﻜﻞ ﻋﺎﻗﻞ ﳛﻜﻢ ﺑﺮﻛﺎﻛﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ‪ ،‬ﻓﺜﺒﺖ ﺃﻥ ﻗﻮﻟﻪ ‪َ } :‬ﻭَﻳﻐِْﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ ‪ .‬ﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻓﻨﻘﻮﻝ ‪ :‬ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ‪ ،‬ﻷﻥ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ‬ ‫ﻏﻔﺮﺍﻥ ﺍﻟﺼﻐﲑﺓ ﻭﻏﻔﺮﺍﻥ ﺍﻟﻜﺒﲑﺓ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭﺍﺟﺐ ﻋﻘﻼ ‪ ،‬ﻓﻼ ﳝﻜﻦ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻴﻪ ‪ ،‬ﻓﺎﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﱂ ﻳﺒﻖ ﺇﻻ ﲪﻞ‬ ‫ﺍﻵﻳﺔ ﻋﻠﻰ ﻏﻔﺮﺍﻥ ﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ ‪ .‬ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺴﻢ ﺍﳌﻨﻬﻴﺎﺕ ﻋﻠﻰ ﻗﺴﻤﲔ ‪ :‬ﺍﻟﺸﺮﻙ ﻭﻣﺎ ﺳﻮﻯ‬ ‫ﺍﻟﺸﺮﻙ ‪ ،‬ﰒ ﺇﻥ ﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ‪ ،‬ﻭﺍﻟﻜﺒﲑﺓ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺼﻐﲑﺓ ‪ ،‬ﰒ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻙ‬ ‫ﺑﺄﻧﻪ ﻏﲑ ﻣﻐﻔﻮﺭ ﻗﻄﻌﺎ ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺳﻮﺍﻩ ﺑﺄﻧﻪ ﻣﻐﻔﻮﺭ ﻗﻄﻌﺎ ‪ ،‬ﻟﻜﻦ ﰲ ﺣﻖ ﻣﻦ ﻳﺸﺎﺀ ‪ ،‬ﻓﺼﺎﺭ ﺗﻘﺪﻳﺮ ﺍﻵﻳﺔ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﻛﻞ‬ ‫ﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ‪ ،‬ﻟﻜﻦ ﰲ ﺣﻖ ﻣﻦ ﺷﺎﺀ ‪ .‬ﻭﳌﺎ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ﻣﻐﻔﻮﺭ ‪ ،‬ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ﺃﻳﻀﹰﺎ ﻣﻐﻔﻮﺭﺓ ‪ .‬ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ‪ } :‬ﻟِﻤَﻦ َﻳﺸَﺎﺀ { ﻓﻌﻠﻖ ﻫﺬﺍ ﺍﻟﻐﻔﺮﺍﻥ ﺑﺎﳌﺸﻴﺌﺔ ‪ ،‬ﻭﻏﻔﺮﺍﻥ‬ ‫ﺍﻟﻜﺒﲑﺓ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭﻏﻔﺮﺍﻥ ﺍﻟﺼﻐﲑﺓ ﻣﻘﻄﻮﻉ ﺑﻪ ‪ ،‬ﻭﻏﲑ ﻣﻌﻠﻖ ﻋﻠﻰ ﺍﳌﺸﻴﺌﺔ ‪ ،‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﻔﺮﺍﻥ ﺍﳌﺬﻛﻮﺭ ﰲ ﻫﺬﻩ‬ ‫ﺍﻵﻳﺔ ﻫﻮ ﻏﻔﺮﺍﻥ ﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ ‪ ،‬ﻭﺍﻋﺘﺮﺿﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻷﺧﲑ ﺑﺄﻥ ﺗﻌﻠﻴﻖ ﺍﻷﻣﺮ ﺑﺎﳌﺸﻴﺌﺔ ﻻ‬ ‫ﻳﻨﺎﰲ ﻭﺟﻮﺑﻪ ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ‪َ } :‬ﺑ ﹺﻞ ﺍﷲ ُﻳ َﺰﻛﹼﻰ ﻣَﻦ َﻳﺸَﺎﺀ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ٤٩ :‬ﰒ ﺇﻧﺎ ﻧﻌﻠﻢ ﺃﻧﻪ‬ ‫ﺗﻌﺎﱃ ﻻ ﻳﺰﻛﻲ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﺃﻫﻼ ﻟﻠﺘﺰﻛﻴﺔ ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻛﺬﺑﹰﺎ ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ ﳏﺎﻝ ‪ ،‬ﻓﻜﺬﺍ ﻫﻬﻨﺎ ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻤﻌﺘﺰﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻛﻼﻡ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﺇﻻ ﺍﳌﻌﺎﺭﺿﺔ ﺑﻌﻤﻮﻣﺎﺕ ﺍﻟﻮﻋﻴﺪ ‪ ،‬ﻭﳓﻦ ﻧﻌﺎﺭﺿﻬﺎ‬ ‫ﺐ‬ ‫ﺴ َ‬ ‫ﺑﻌﻤﻮﻣﺎﺕ ﺍﻟﻮﻋﺪ ‪ ،‬ﻭﺍﻟﻜ ﻼﻡ ﻓﻴﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺼﺎﺀ ﻣﺬﻛﻮﺭ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﺑﻠﻰ ﻣَﻦ ﹶﻛ َ‬ ‫َﺳﻴّﹶﺌ ﹰﺔ ﻭﺃﺣﺎﻃﺖ ﹺﺑ ِﻪ َﺧﻄِﻴﹶﺌﺘُﻪُ ﻓﺄﻭﻟﺌﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ُﻫ ْﻢ ﻓِﻴﻬَﺎ ﺧﺎﻟﺪﻭﻥ { ] ﺍﻟﺒﻘﺮﺓ ‪ [ ٨١ :‬ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺍﻻﻋﺎﺩﺓ ‪ .‬ﻭﺭﻭﻯ‬ ‫ﺍﻟﻮﺍﺣﺪﻱ ﰲ ﺍﻟﺒﺴﻴﻂ ﺑﺎﺳﻨﺎﺩﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ‪ :‬ﻛﻨﺎ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻣﻨﺎ‬ ‫ﻋﻠﻰ ﻛﺒﲑﺓ ﺷﻬﺪﻧﺎ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪ ،‬ﺣﱴ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﺄﻣﺴﻜﻨﺎ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺇﱐ ﻷﺭﺟﻮ‬ ‫ﻛﻤﺎ ﻻ ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﺸﺮﻙ ﻋﻤﻞ ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻟﺘﻮﺣﻴﺪ ﺫﻧﺐ ‪ .‬ﺫﻛﺮ ﺫﻟﻚ ﻋﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺴﻜﺖ ﻋﻤﺮ ‪.‬‬ ‫ﻭﺭﻭﻱ ﻣﺮﻓﻮﻋﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ » :‬ﺍﺗﺴﻤﻮﺍ ﺑﺎﻻﳝﺎﻥ ﻭﺃﻗﺮﺑﻮﺍ ﺑﻪ ﻓﻜﻤﺎ ﻻ ﳜﺮﺝ ﺇﺣﺴﺎﻥ ﺍﳌﺸﺮﻙ‬ ‫ﺍﳌﺸﺮﻙ ﻣﻦ ﺇﺷﺮﺍﻛﻪ ﻛﺬﻟﻚ ﻻ ﲣﺮﺝ ﺫﻧﻮﺏ ﺍﳌﺆﻣﻦ ﺍﳌﺆﻣﻦ ﻣﻦ ﺇﳝﺎﻧﻪ « ‪ .‬ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻧﻪ ﻗﺎﻝ ‪:‬‬ ‫ﳌﺎ ﻗﺘﻞ ﻭﺣﺸﻲ ﲪﺰﺓ ﻳﻮﻡ ﺃﺣﺪ ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻗﺪ ﻭﻋﺪﻭﻩ ﺑﺎﻻﻋﺘﺎﻕ ﺍﻥ ﻫﻮ ﻓﻌﻞ ﺫﻟﻚ ‪ ،‬ﰒ ﺃﻬﻧﻢ ﻣﺎ ﻭﻓﻮﺍ ﻟﻪ ﺑﺬﻟﻚ ‪ ،‬ﻓﻌﻨﺪ ﺫﻟﻚ‬ ‫ﻧﺪﻡ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﻓﻜﺘﺒﻮﺍ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻧﺒﻬﻢ ‪ ،‬ﻭﺍﻧﻪ ﻻ ﳝﻨﻌﻬﻢ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻻﺳﻼﻡ ﺇﻻ ﻗﻮﻟﻪ‬ ‫ﺗﻌﺎﱃ ‪ } :‬ﻭﺍﻟﺬﻳﻦ ﹶﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﷲ ﺇﳍﺎ ﺀﺍ َﺧ َﺮ { ] ﺍﻟﻔﺮﻗﺎﻥ ‪ [ ٦٨ :‬ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻗﺪ ﺍﺭﺗﻜﺒﻨﺎ ﻛﻞ ﻣﺎ ﰲ ﺍﻵﻳﺔ ‪ ،‬ﻓﻨﺰﻝ ﻗﻮﻟﻪ ‪:‬‬ ‫ﻼ ﺻﺎﳊﺎ { ] ﺍﻟﻔﺮﻗﺎﻥ ‪ [ ٧٠ :‬ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻫﺬﺍ ﺷﺮﻁ ﺷﺪﻳﺪ ﳔﺎﻑ ﺃﻥ ﻻ ﻧﻘﻮﻡ ﺑﻪ ‪ ،‬ﻓﻨﺰﻝ‬ ‫ﺏ ﻭَﺀﺍ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ‬ ‫} ﹺﺇﻻﱠ ﻣَﻦ ﺗَﺎ َ‬ ‫ﻚ ﻟِﻤَﻦ َﻳﺸَﺎﺀ { ﻓﻘﺎﻟﻮﺍ ‪ :‬ﳔﺎﻑ ﺃﻥ ﻻ ﻧﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﻣﺸﻴﺌﺘﻪ ‪،‬‬ ‫ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐِْﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﻗﻮﻟﻪ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ‬ ‫ﺴ ﹺﻬ ْﻢ { ] ﺍﻟﺰﻣﺮ ‪ [ ٥٣ :‬ﻓﺪﺧﻠﻮﺍ ﻋﻨﺪ ﺫﻟﻚ ﰲ ﺍﻻﺳﻼﻡ ‪ .‬ﻭﻃﻌﻦ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻓﻨﺰﻝ } ﹸﻗ ﹾﻞ ﻳﺎ ِﻋﺒَﺎﺩِﻯ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ‬ ‫ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻗﺎﻝ ‪ :‬ﺍﻥ ﻣﻦ ﻳﺮﻳﺪ ﺍﻻﳝﺎﻥ ﻻ ﳚﻮﺯ ﻣﻨﻪ ﺍﳌﺮﺍﺟﻌﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪ؛ ﻭﻷﻥ ﻗﻮﻟﻪ ‪ } :‬ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﻧﻮﺏ‬ ‫َﺟﻤِﻴﻌﹰﺎ { ] ﺍﻟﺰﻣﺮ ‪ [ ٥٣ :‬ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺍﻃﻼﻗﻪ ﻟﻜﺎﻥ ﺫﻟﻚ ﺍﻏﺮﺍﺀ ﳍﻢ ﺑﺎﻟﺜﺒﺎﺕ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ‪.‬‬ ‫ﻭﺍﳉﻮﺍﺏ ﻋﻨﻪ ‪ :‬ﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻘﺎﻝ ‪ :‬ﺍﻬﻧﻢ ﺍﺳﺘﻌﻈﻤﻮﺍ ﻗﺘﻞ ﲪﺰﺓ ﻭﺍﻳﺬﺍﺀ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺫﻟﻚ ﺍﳊﺪ ‪ ،‬ﻓﻮﻗﻌﺖ ﺍﻟﺸﺒﻬﺔ ﰲ ﻗﻠﻮﻬﺑﻢ‬ ‫ﺃﻥ ﺫﻟﻚ ﻫﻞ ﻳﻐﻔﺮ ﳍﻢ ﺃﻡ ﻻ ‪ ،‬ﻓﻠﻬﺬﺍ ﺍﳌﻌﲎ ﺣﺼﻠﺖ ﺍﳌﺮﺍﺟﻌﺔ ‪ .‬ﻭﻗﻮﻟﻪ ‪ :‬ﻫﺬﺍ ﺇﻏﺮﺍﺀ ﺑﺎﻟﻘﺒﻴﺢ ‪ ،‬ﻓﻬﻮ ﺍﻧﻪ ﺇﳕﺎ ﻳﺘﻢ ﻋﻠﻰ‬

‫ﻣﺬﻫﺒﻪ ‪ ،‬ﺃﻣﺎ ﻋﻠﻰ ﻗﻮﻟﻨﺎ ‪ :‬ﺍﻧﻪ ﺗﻌﺎﱃ ﻓﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ ‪ ،‬ﻓﺎﻟﺴﺆﺍﻝ ﺳﺎﻗﻂ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫ﺸ ﹺﺮ ْﻙ ﺑﺎﷲ ﹶﻓ ﹶﻘ ِﺪ ﺍﻓﺘﺮﻯ ﹺﺇﺛﹾﻤﹰﺎ َﻋﻈِﻴﻤﹰﺎ { ﺃﻱ ﺍﺧﺘﻠﻖ ﺫﻧﺒﺎ ﻏﲑ ﻣﻐﻔﻮﺭ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺍﻓﺘﺮﻯ ﻓﻼﻥ ﺍﻟﻜﺬﺏ ﺇﺫﺍ‬ ‫ﰒ ﻗﺎﻝ ‪ } :‬ﻭَﻣَﻦ ُﻳ ْ‬ ‫ﺍﻋﺘﻤﻠﻪ ﻭﺍﺧﺘﻠﻘﻪ ‪ ،‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻔﺮﻯ ﲟﻌﲎ ﺍﻟﻘﻄﻊ‬ ‫ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٢٤٠‬‬ ‫ﻭﺍﻟﺸﺮﻙ ﺑﺎﷲ ‪ -‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﰲ ﻫﺬﺍ ﺍﳉﺰﺀ ﻋﻨﺪ ﺗﻔﺴﲑ ﻣﺜﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﻗﺒﻞ ‪ -‬ﻳﺘﺤﻘﻖ ﺑﺎﲣﺎﺫ ﺁﳍﺔ ﻣﻊ ﺍﷲ ﺍﲣﺎﺫﹰﺍ‬ ‫ﺻﺮﳛﹰﺎ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺎﺕ ﺍﻟﻘﺪﳝﺔ ‪ -‬ﻛﻤﺎ ﻳﺘﺤﻘﻖ ﺑﻌﺪﻡ ﺇﻓﺮﺍﺩ ﺍﷲ ﲞﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ؛‬ ‫ﻭﺍﻻﻋﺘﺮﺍﻑ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ﻬﺑﺬﻩ ﺍﳋﺼﺎﺋﺺ ‪ .‬ﻛﺈﺷﺮﺍﻙ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻱ ﺣﻜﺎﻩ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻬﻧﻢ } ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ‬ ‫ﻭﺭﻫﺒﺎﻬﻧﻢ ﺃﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ { ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻋﺒﺪﻭﻫﻢ ﻣﻊ ﺍﷲ ‪ .‬ﻭﻟﻜﻦ ﻛﺎﻧﻮﺍ ﻓﻘﻂ ﺍﻋﺘﺮﻓﻮﺍ ﳍﻢ ﲝﻖ ﺍﻟﺘﺸﺮﻳﻊ ﳍﻢ ﻣﻦ ﺩﻭﻥ‬ ‫ﺍﷲ ‪ .‬ﻓﺤﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﻭﺃﺣﻠﻮﺍ ﳍﻢ ‪ .‬ﻓﺎﺗﺒﻌﻮﻫﻢ ﰲ ﻫﺬﺍ ‪.‬‬ ‫ﻭﻣﻨﺤﻮﻫﻢ ﺧﺎﺻﻴﺔ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ! ﻓﺤﻖ ﻋﻠﻴﻬﻢ ﻭﺻﻒ ﺍﻟﺸﺮﻙ ‪ .‬ﻭﻗﻴﻞ ﻋﻨﻬﻢ ﺇﻬﻧﻢ ﺧﺎﻟﻔﻮﺍ ﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻣﻦ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ } ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺇﻻ ﻟﻴﻌﺒﺪﻭﺍ ﺇﳍﹰﺎ ﻭﺍﺣﺪﹰﺍ { ﻓﻴﻘﻴﻤﻮﺍ ﻟﻪ ﻭﺣﺪﻩ ﺍﻟﺸﻌﺎﺋﺮ ‪ ،‬ﻭﻳﺘﻠﻘﻮﺍ ﻣﻨﻪ ﻭﺣﺪﻩ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﻭﺍﻣﺮ ‪.‬‬ ‫ﻭﻻ ﻏﻔﺮﺍﻥ ﻟﺬﻧﺐ ﺍﻟﺸﺮﻙ ‪ -‬ﻣﱴ ﻣﺎﺕ ﺻﺎﺣﺒﻪ ﻋﻠﻴﻪ ‪ -‬ﺑﻴﻨﻤﺎ ﺑﺎﺏ ﺍﳌﻐﻔﺮﺓ ﻣﻔﺘﻮﺡ ﻟﻜﻞ ﺫﻧﺐ ﺳﻮﺍﻩ ‪ . .‬ﻋﻨﺪﻣﺎ ﻳﺸﺎﺀ ﺍﷲ‬ ‫‪ . .‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺗﻌﻈﻴﻢ ﺟﺮﳝﺔ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳌﻐﻔﺮﺓ ‪ ،‬ﺃﻥ ﻣﻦ ﻳﺸﺮﻙ ﺑﺎﷲ ﳜﺮﺝ ﻋﻦ ﺣﺪﻭﺩ ﺍﳋﲑ‬ ‫ﻭﺍﻟﺼﻼﺡ ﲤﺎﻣﺎﹰ؛ ﻭﺗﻔﺴﺪ ﻛﻞ ﻓﻄﺮﺗﻪ ﲝﻴﺚ ﻻ ﺗﺼﻠﺢ ﺃﺑﺪﹰﺍ ‪ } :‬ﻭﻣﻦ ﻳﺸﺮﻙ ﺑﺎﷲ ﻓﻘﺪ ﺿﻞ ﺿﻼ ﹰﻻ ﺑﻌﻴﺪﹰﺍ { ‪. .‬‬ ‫ﻭﻟﻮ ﺑﻘﻲ ﺧﻴﻂ ﻭﺍﺣﺪ ﺻﺎﱀ ﻣﻦ ﺧﻴﻮﻁ ﺍﻟﻔﻄﺮﺓ ﻟﺸﺪﻩ ﺇﱃ ﺍﻟﺸﻌﻮﺭ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺭﺑﻪ؛ ﻭﻟﻮ ﻗﺒﻞ ﺍﳌﻮﺕ ﺑﺴﺎﻋﺔ ‪ . .‬ﻓﺄﻣﺎ ﻭﻗﺪ‬ ‫ﻏﺮﻏﺮ ‪ -‬ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ‪ -‬ﻓﻘﺪ ﺍﻧﺘﻬﻰ ﺃﻣﺮﻩ ﻭﺣﻖ ﻋﻠﻴﻪ ﺍﻟﻘﻮﻝ ‪ } :‬ﻭﻧﺼﻠﻪ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﲑﹰﺍ! { ‪.‬‬ ‫ﺕ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﻁ َﺣ َ‬ ‫ﻚ ُﺣﺒُﻮ ﹸ‬ ‫)‪ (٤٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ .‬ﹶﻓﹺﺈﻥﱠ ﺍﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ ﺇﺫﹶﺍ ﹶﻟ ْﻢ ُﻳ ْﻐ ﹶﻔ ْﺮ َﻭﹶﺃﻧﱠﻪُ ﻣُﻮﺟﹺﺐٌ ﻟِﻠﹾ ﺨُﻠﹸﻮﺩِ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﹶﻟ ﹺﺰ َﻡ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﻚ ﹺﺑﹶﺄﻧﱠﻬُﻢُ ﺍﺗﱠﺒَﻌُﻮﺍ ﻣَﺎ‬ ‫ﻁ َﺟﻤِﻴ ﹺﻊ ﺍﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ‪َ ،‬ﻭﹶﻗ ْﻮﻟﹸﻪُ ‪ } :‬ﹶﺫِﻟ َ‬ ‫ﺏ ﹶﻏ ْﻴ َﺮ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﻟ ْﻢ ُﻳ َﻌﻠﱢ ْﻖ ﺑﹺﻬَﺎ ُﺣﺒُﻮ ﹶ‬ ‫ﺻَﺎ ِﺣﹺﺒ ِﻪ)‪َ ، (١‬ﻭﹶﻟﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﺳَﺎِﺋ َﺮ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﻚ ﹸﻛﻔﹾﺮٌ ‪ ،‬ﻭﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ ‪}:‬ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ‬ ‫ﻂ ﹶﺃ ْﻋﻤَﺎﹶﻟ ُﻬ ْﻢ { )‪ (٢٨‬ﺳﻮﺭﺓ ﳏﻤﺪ‪ِ .‬ﻟﹶﺄﻥﱠ ﹶﺫِﻟ َ‬ ‫ﺿﻮَﺍَﻧ ُﻪ ﹶﻓﹶﺄ ْﺣَﺒ ﹶ‬ ‫ﻂ ﺍﻟﻠﱠ َﻪ َﻭ ﹶﻛ ﹺﺮﻫُﻮﺍ ﹺﺭ ْ‬ ‫ﺨﹶ‬ ‫ﹶﺃ ْﺳ َ‬ ‫ﻂ ﹶﺃ ْﻋﻤَﺎﹸﻟ ﹸﻜ ْﻢ ﻭَﺃﹶﻧﺘُﻢْ ﻟﹶﺎ‬ ‫ﺤَﺒ ﹶ‬ ‫ﺾ ﺃﹶﻥ َﺗ ْ‬ ‫ﻀ ﹸﻜ ْﻢ ِﻟَﺒ ْﻌ ﹴ‬ ‫ﺠ ْﻬ ﹺﺮ َﺑ ْﻌ ِ‬ ‫ﺠ َﻬﺮُﻭﺍ ﹶﻟﻪُ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﹶﻛ َ‬ ‫ﺕ ﺍﻟﻨﱠﹺﺒﻲﱢ َﻭﻟﹶﺎ َﺗ ْ‬ ‫ﺻ ْﻮ ِ‬ ‫ﻕ َ‬ ‫ﺻﻮَﺍَﺗ ﹸﻜ ْﻢ ﹶﻓ ْﻮ َ‬ ‫ﺁﻣَﻨُﻮﺍ ﻟﹶﺎ َﺗ ْﺮﹶﻓﻌُﻮﺍ ﹶﺃ ْ‬ ‫ﻂ‬ ‫ﺤَﺒ ﹶ‬ ‫ﻁ َﻭﺻَﺎ ِﺣﺒُﻪُ ﻟﹶﺎ َﻳ ْﺪﺭﹺﻱ ﹶﻛﺮَﺍ ِﻫَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳُ ْ‬ ‫ﺤﺒُﻮ ﹶ‬ ‫ﻀﻤﱠﻦُ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻓﹶﻴَﻘﹾﺘَﻀِﻲ ﺍ ﹾﻟ ُ‬ ‫ﻚ ﹶﻗ ْﺪ َﻳَﺘ َ‬ ‫ﺸ ُﻌﺮُﻭ ﹶﻥ { )‪ (٢‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪ِ ،‬ﻟﹶﺄﻥﱠ ﹶﺫِﻟ َ‬ ‫َﺗ ْ‬ ‫ﺼَﻴ ﹶﺔ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ‬ ‫ﺐ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﻁ ‪َ .‬ﻭﻟﹶﺎ َﺭ ْﻳ َ‬ ‫ﺤﺒُﻮ ِ‬ ‫ﻚ ‪ِ،‬ﻟﹶﺄﻧﱠﻪُ ُﻳ ﹾﻔﻀِﻲ ﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘﻀِﻲ ِﻟ ﹾﻠ ُ‬ ‫ﻂ ﹶﻓَﻨﻬَﺎ ُﻫ ْﻢ َﻋ ْﻦ ﹶﺫِﻟ َ‬ ‫ﺤَﺒ ﹶ‬ ‫ﺸَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳُ ْ‬ ‫ﹶﺃ ْﻭ َﺧ ْ‬ ‫ﻒ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ َﺑﺮﹺﻳ ُﺪ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ )‪(٢‬‬ ‫َﺳَﺒﺒًﺎ ِﻟﹾﻠ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍﻟﺴﱠﹶﻠ ِ‬ ‫__________‬ ‫ﺴﺒُﻮ ﹶﻥ‬ ‫ﺤَ‬ ‫ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭ ُﻫ ْﻢ َﻳ ْ‬ ‫ﺿﻞﱠ َﺳ ْﻌﻴُﻬُ ْﻢ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫)‪ - (١‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﹸﻗ ﹾﻞ َﻫ ﹾﻞ ﻧَُﻨﺒﱢﺌﹸﻜﹸ ْﻢ ﺑﹺﺎﻟﹾﺄﹶﺧْﺴَﺮﹺﻳﻦَ ﹶﺃ ْﻋﻤَﺎﻟﹰﺎ )‪ (١٠٣‬ﺍﻟﱠﺬِﻳﻦَ َ‬ ‫ﺖ ﹶﺃ ْﻋﻤَﺎﹸﻟ ُﻬ ْﻢ ﹶﻓﻠﹶﺎ ُﻧﻘِﻴ ُﻢ ﹶﻟ ُﻬ ْﻢ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭ ْﺯﻧًﺎ‬ ‫ﺤﹺﺒ ﹶﻄ ْ‬ ‫ﺕ َﺭﺑﱢ ﹺﻬ ْﻢ َﻭِﻟﻘﹶﺎِﺋ ِﻪ ﹶﻓ َ‬ ‫ﻚ ﺍﻟﱠﺬِﻳﻦَ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹺﺑ َﺂﻳَﺎ ِ‬ ‫ﺴﻨُﻮ ﹶﻥ ﺻُﻨْﻌًﺎ )‪ (١٠٤‬ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﺤِ‬ ‫ﹶﺃﻧﱠ ُﻬ ْﻢ ُﻳ ْ‬ ‫ﻚ َﺟﺰَﺍ ُﺅ ُﻫ ْﻢ َﺟ َﻬﻨﱠ ُﻢ ﹺﺑﻤَﺎ ﹶﻛ ﹶﻔﺮُﻭﺍ ﻭَﺍﺗﱠﺨَﺬﹸﻭﺍ َﺁﻳَﺎﺗِﻲ َﻭ ُﺭ ُﺳﻠِﻲ ﻫُﺰُﻭًﺍ )‪] (١٠٦‬ﺍﻟﻜﻬﻒ‪{ [١٠٧- ١٠٣/‬‬ ‫)‪ (١٠٥‬ﹶﺫِﻟ َ‬ ‫)‪ - (٢‬ﻭﰲ ﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ١٠٣‬ﺹ ‪(٦‬‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻌﲔ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ‪:‬‬ ‫ﺍﻟﺴﺆﺍﻝ‪ :‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ! ﻣﺎ ﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻌﲔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ؟‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﺃﻫﻢ ﺷﻲﺀ ﻳﻌﲔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ ﺧﻮﻑ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺃﻥ ﻳﺮﺩﺩ ﰲ ﻓﻜﺮﻩ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ‬ ‫ﻚ ﹶﻛﺪْﺣﹰﺎ ﹶﻓﻤُﻼﻗِﻴ ِﻪ ] ﺍﻻﻧﺸﻘﺎﻕ‪ [٦:‬ﻭﺃﻥ ﻳﺆﻣﻦ ﻭﻳﻮﻗﻦ ﺑﺄﻥ ﺃﻱ ﻋﻤﻞ ﻳﻌﻤﻠﻪ ﻓﺈﻧﻪ ﺳﻴﻼﻗﻲ ﺭﺑﻪ‬ ‫ﻚ ﻛﹶﺎﺩِﺡٌ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ‬ ‫ﺍ ِﻹ ْﻧﺴَﺎ ﹸﻥ ﹺﺇﻧﱠ َ‬ ‫ﺑﺬﻟﻚ‪ .‬ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻥ ﻳﻔﻜﺮ ﰲ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﻣﺎ ﻫﻲ ﺍﻟﻌﺎﻗﺒﺔ ﻣﻦ ﺍﳌﻌﺼﻴﺔ؟ ﻋﻮﺍﻗﺐ ﺍﳌﻌﺎﺻﻲ ﺳﻴﺌﺔ؛ ﻷﻬﻧﺎ ﻬﺗﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻌﺼﻴﺔ ﺍﷲ‬

‫ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﻼ ﻳﺰﺍﻝ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ ﺣﱴ ﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺇﻥ ﺍﳌﻌﺎﺻﻲ ﺑﺮﻳﺪ ﺍﻟﻜﻔﺮ‪ .‬ﺃﻱ‪:‬‬ ‫ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺮﲢﻞ ﻣﻨﻬﺎ ﻣﺮﺣﻠﺔ ﻣﺮﺣﻠﺔ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﻏﺎﻳﺘﻪ ‪-‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ -‬ﻭﻳﺪﻝ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪:‬‬ ‫ﺴﺒُﻮ ﹶﻥ ] ﺍﳌﻄﻔﻔﲔ‪ [١٤- ١٣:‬ﻓﺎﻟﺬﻧﻮﺏ‬ ‫ﲔ * ﹶﻛﻠﱠﺎ َﺑ ﹾﻞ ﺭَﺍ ﹶﻥ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻜ ِ‬ ‫ﺇﹺﺫﹶﺍ ُﺗ ْﺘﻠﹶﻰ َﻋﹶﻠ ْﻴ ِﻪ ﺁﻳَﺎُﺗﻨَﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳَﺎ ِﻃﲑُ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ‬ ‫ﳌﺎ ﺭﺍﻧﺖ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ‪-‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ -‬ﺃﺭﺗﻪ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺃﻧﻪ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ ﻳﻌﲏ‪ :‬ﺳﻮﺍﻟﻴﻒ‪ ،‬ﻓﺈﺫﺍ ﺗﺄﻣﻞ‬ ‫ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﻮﺍﻗﺐ ﺍﳌﻌﺼﻴﺔ ﻓﺈﻥ ﻫﺬﻩ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﺮﻛﻬﺎ‪ .‬ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﳌﻌﺼﻴﺔ ﻻ ﺗﺰﻳﺪﻩ ﻣﻦ ﺍﷲ ﺇﻻ ﺑﻌﺪﹰﺍ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺍﺑﺘﻌﺪ ﻋﻦ ﺍﷲ ﺍﺑﺘﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻨﻪ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺍﺑﺘﻌﺪ ﻋﻦ ﺍﷲ ‪-‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ -‬ﺻﺎﺭ ﰲ ﻗﻠﺒﻪ ﻭﺣﺸﺔ‪ ،‬ﻭﺻﺎﺭ ﻛﺄﻥ‬ ‫ﺻﻔﺤﺔ ﺃﻣﺎﻣﻪ ﻳﻘﺮﺅﻫﺎ ﺍﻟﻨﺎﺱ ﲟﻌﺎﻳﺒﻪ ﻭﻣﻌﺎﺻﻴﻪ‪ ،‬ﻭﲡﺪﻩ ﻗﺪ ﻛﺘﺐ ﻋﻠﻴﻪ ﺍﻟﺬﻝ‪ ،‬ﻓﻴﺘﺄﻣﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻫﺬﺍ ﳑﺎ ﻳﻘﻮﻳﻪ‬ ‫ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ‪ .‬ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻟﻚ ﺃﻳﻀﹰﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﺑﺴﺒﺐ ﻣﻌﺎﺷﺮﺓ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻮﺀ ﻓﻠﻴﺒﺘﻌﺪ ﻋﻨﻬﻢ‬ ‫ﻭﳚﺘﻨﺒﻬﻢ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﹼﻞ ﺟﻠﻴﺲ ﺍﻟﺴﻮﺀ ﺑﻨﺎﻓﺦ ﺍﻟﻜﲑ‪ ،‬ﻗﺎﻝ‪) :‬ﺇﻣﺎ ﺃﻥ ﳛﺮﻕ ﺛﻴﺎﺑﻚ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﲡﺪ ﻣﻨﻪ‬ ‫ﺭﺍﺋﺤﺔ ﺧﺒﻴﺜﺔ(‪.‬‬ ‫ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪( ٤٤٢٠‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٣٤٤٦٨‬ﻫﻞ ﺗﻘﺒﻞ ﺣﺴﻨﺎﺕ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ٠٨ :‬ﲨﺎﺩﻱ ﺍﻷﻭﱃ ‪١٤٢٤‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺰﻭﺩ ﺭﺻﻴﺪ ﺣﺴﻨﺎﺗﻪ ﻭﻫﻮ ﻣﺮﺗﻜﺐ ﻛﺒﺎﺋﺮ ﻛﺎﻟﻨﻤﻴﻤﺔ ﻭﺍﻟﺰﻧﺎ‬ ‫ﻭﺍﻟﺴﺮﻗﺔ ﻭﻏﲑﻫﺎ ﻭﻫﻞ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ؟ ﻭﻫﻞ ﻳﻮﺟﺪ ﺇﻧﺴﺎﻥ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻭﻫﻮ ﻣﺼﺮ ﻋﻠﻰ ﻣﻌﺎﺹ ﻛﺒﲑﺓ ﻭﻟﻜﻦ ﺗﺮﺟﺢ ﻛﻔﺔ‬ ‫ﺣﺴﻨﺎﺗﻪ؟ ﻭﲤﻨﻴﺎﰐ ﻟﻜﻢ ﺑﺎﻟﺘﻮﻓﻴﻖ‪.‬‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺎﻟﻜﺒﺎﺋﺮ ﻻ ﲢﺒﻂ ﲨﻴﻊ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻭﻻ ﲤﻨﻊ ﻗﺒﻮﳍﺎ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﺗُﺤﺒﻂ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺑﻘﺪﺭﻫﺎ ﻋﻨﺪ ﻭﺯﻥ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻓﺈﻥ‬ ‫ﺭﺟﺤﺖ ﺣﺴﻨﺎﺗﻪ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﺭﺟﺤﺖ ﺳﻴﺌﺎﺗﻪ ﻋﻠﻰ ﺣﺴﻨﺎﺗﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻛﻤﺎ ﰲ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ " ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ" ﻭﺭﻭﺍﻩ ﺃﻳﻀﹰﺎ ﻏﲑﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺧﻠﺘﺎﻥ ﻻ ﳛﺼﻴﻬﻤﺎ ﺭﺟﻞ ﻣﺴﻠﻢ ﺇﻻ ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﳘﺎ ﻳﺴﲑ ﻭﻣﻦ ﻳﻌﻤﻞ ﻬﺑﻤﺎ ﻗﻠﻴﻞ‪ .‬ﻗﻴﻞ‪ :‬ﻭﻣﺎ ﳘﺎ ﻳﺎ ﺭﺳﻮﻝ‬ ‫ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻳُﻜﺒﱢﺮ ﺃﺣﺪﻛﻢ ﰲ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ ﻋﺸﺮًﺍ‪ ،‬ﻭﳛﻤﺪ ﻋﺸﺮًﺍ‪ ،‬ﻭﻳﺴﺒﺢ ﻋﺸﺮًﺍ‪ ،‬ﻓﺬﻟﻚ ﲬﺴﻮﻥ ﻭﻣﺎﺋﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ‬ ‫ﻭﺃﻟﻒ ﻭﲬﺴﻤﺎﺋﺔ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻓﺮﺃﻳﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﺪﻫﻦﱠ ﺑﻴﺪﻩ‪ ،‬ﻭﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ﺳﺒﺤﻪ ﻭﲪﺪﻩ‬ ‫ﻭﻛﱪﻩ‪ ،‬ﻓﺘﻠﻚ ﻣﺎﺋﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻭﺃﻟﻒ ﰲ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻓﺄﻳﻜﻢ ﻳﻌﻤﻞ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺃﻟﻔﲔ ﻭﲬﺴﻤﺎﺋﺔ ﺳﻴﺌﺔ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ﻛﻴﻒ ﻻ ﳛﺼﻴﻬﻤﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻳﺄﰐ ﺃﺣﺪﻛﻢ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺻﻼﺗﻪ ﻓﻴﺬﻛﺮﻩ ﺣﺎﺟﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻼ ﻳﺬﻛﺮﻩ‪ .‬ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ‪:‬‬ ‫ﺻﺤﻴﺢ‪.‬‬ ‫ﻓﺪﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻭﺯﻥ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﳌﻘﺎﺻﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﻗﺮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻻ ﳛﺒﻂ ﲨﻴﻊ ﺍﳊﺴﻨﺎﺕ ﺇﻻ‬ ‫ﺍﻟﻜﻔﺮ‪ ،‬ﻛﻤﺎ ﻻ ﳛﺒﻂ ﲨﻴﻊ ﺍﻟﺴﻴﺌﺎﺕ ﺇﻻ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﺼﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﺇﺫﺍ ﺃﺗﻰ ﲝﺴﻨﺎﺕ ﻳﺒﺘﻐﻲ ﻬﺑﺎ ﺭﺿﺎ ﺍﷲ ﺃﺛﺎﺑﻪ ﺍﷲ ﺫﻟﻚ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﺤﻘﹰﺎ ﺍﻟﻌﻘﻮ ﺑﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻋﻠﻰ ﻛﺒﲑﺗﻪ‪.‬‬ ‫ﻭﻬﺑﺬﺍ ﺗﻌﻠﻢ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ ﳝﻜﻨﻪ ﺃﻥ ﻳﺰﻳﺪ ﺭﺻﻴﺪﻩ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﻭﺃﻥ ﺍﷲ ﻳﻘﺒﻠﻬﺎ ﻣﻨﻪ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺭﺟﺤﺖ ﻛﻔﺔ ﺣﺴﻨﺎﺗﻪ‬ ‫ﻋﻠﻰ ﻛﻔﺔ ﺳﻴﺌﺎﺗﻪ ﺇﺫﺍ ﺍﺗﻘﺎﻩ ﻓﻴﻬﺎ ﻭﻋﻤﻠﻬﺎ ﺧﺎﻟﺼﺔ ﻟﻮﺟﻬﻪ ﺩﺧﻞ ﺍﳉﻨﺔ‪.‬‬

‫ﻼ ﻳﺴﺘﻮﺟﺐ ﺃﻥ ﻳﺒﲎ ﻟﻪ ﻗﺼﺮ ﰲ ﺍﳉﻨﺔ ﻭﻳﻐﺮﺱ‬ ‫ﻭﻗﺪ ﺳﺌﻞ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ :‬ﻋﻦ ﺭﺟﻞ ﻣﺴﻠﻢ ﻳﻌﻤﻞ ﻋﻤ ﹰ‬ ‫ﻟﻪ ﻏﺮﺍﺱ ﺑﺎﲰﻪ‪ ،‬ﰒ ﻳﻌﻤﻞ ﺫﻧﻮﺑًﺎ ﻳﺴﺘﻮﺟﺐ ﻬﺑﺎ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﲰﻪ ﺃﻧﻪ ﰲ ﺍﳉﻨﺔ ﻭﻫﻮ ﰲ ﺍﻟﻨﺎﺭ؟‬ ‫ﻓﺄﺟﺎﺏ‪ :‬ﻭﺇﻥ ﺗﺎﺏ ﻋﻦ ﺫﻧﻮﺑﻪ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ﻓﺈﻥ ﺍﷲ ﻳﻐﻔﺮ ﻟﻪ ﻭﻻ ﳛﺮﻣﻪ ﻣﺎ ﻛﺎﻥ ﻭﻋﺪﻩ ﺑﻞ ﻳﻌﻄﻴﻪ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺘﺐ‬ ‫ﻭﺯﻧﺖ ﺣﺴﻨﺎﺗﻪ ﻭﺳﻴﺌﺎﺗﻪ‪ ،‬ﻓﺈﻥ ﺭﺟﺤﺖ ﺣﺴﻨﺎﺗﻪ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺇﻥ ﺭﺟﺤﺖ ﺳﻴﺌﺎﺗﻪ ﻋﻠﻰ ﺣﺴﻨﺎﺗﻪ‬ ‫ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺬﺍﺏ‪ .‬ﻭﻣﺎ ﺃﻋﺪ ﻟﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﳛﺒﻂ ﺣﻴﻨﺌﺬ ﺑﺎﻟﺴﻴﺌﺎﺕ ﺍﻟﱵ ﺯﺍﺩﺕ ﻋﻠﻰ ﺣﺴﻨﺎﺗﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﻋﻤﻞ‬ ‫ﺳﻴﺌﺎﺕ ﺍﺳﺘﺤﻖ ﻬﺑﺎ ﺍﻟﻨﺎﺭ ﰒ ﻋﻤﻞ ﺑﻌﺪﻫﺎ ﺣﺴﻨﺎﺕ ﺗﺬﻫﺐ ﺍﻟﺴﻴﺌﺎﺕ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻌﺎﺻﻲ ﻭﻻﺳﻴﻤﺎ ﺍﻟﻜﺒﺎﺋﺮ ﺳﺒﺐ ﻟﺴﻮﺀ ﺍﳋﺎﲤﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﺤ ﹶﺬ ﹺﺭ ﺍﹾﻟﺬِﻳ َﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﹶﺃ ﹾﻥ ُﺗﺼِﻴُﺒ ُﻬ ْﻢ ﹶﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ُﻳﺼِﻴُﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ]ﺍﻟﻨﻮﺭ‪.[:‬‬ ‫ﹶﻓ ﹾﻠَﻴ َ‬ ‫ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻭﻏﲑﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻥ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﺃﺫﻧﺐ‬ ‫ﻛﺎﻧﺖ ﻧﻜﺘﺔ ﺳﻮﺩﺍﺀ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﻭﻧﺰﻉ ﻭﺍﺳﺘﻐﻔﺮ ﺻﻘﻞ ﻗﻠﺒﻪ‪ ،‬ﻭﺇﻥ ﺯﺍﺩ ﺯﺍﺩﺕ ﺣﱴ ﻳﻌﻠﻮ ﻗﻠﺒﻪ ﺫﺍﻙ ﺍﻟﺮﻳﻦ ﺍﻟﺬﻱ‬ ‫ﺴﺒُﻮ ﹶﻥ] ﺍﳌﻄﻔﻔﲔ‪ [:‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ ‪:‬‬ ‫ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﹶﻛ ﻼﱠ َﺑ ﹾﻞ ﺭَﺍ ﹶﻥ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻜ ِ‬ ‫ﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ‪.‬‬ ‫ﻭﻟﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﺍﳌﻌﺎﺻﻲ ﺑﺮﻳﺪ ﺍﻟﻜﻔﺮ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﳊﻤﻰ ﺑﺮﻳﺪ ﺍﳌﻮﺕ‪ .‬ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻭﻏﲑﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ‪ :‬ﺍﺭﲪﻮﺍ ﺗﺮﲪﻮﺍ‪ ،‬ﻭﺍﻏﻔﺮﻭﺍ‬ ‫ﻳﻐﻔﺮ ﺍﷲ ﻟﻜﻢ‪ ،‬ﻭﻳﻞ ﻷﻗﻤﺎﻉ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻳﻞ ﻟﻠﻤﺼﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺼﺮﻭﻥ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ‬ ‫ﺍﻷﺭﻧﺎﺅﻭﻁ ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪.‬‬ ‫ﻓﻌﻠﻰ ﻣﻦ ﺍﺑﺘﻠﻲ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻥ ﻳﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻗﺒﻞ ﺃﻥ ﳜﺘﻢ ﻟﻪ ﺑﺴﻮﺀ ﻋﻴﺎﺫﹰﺍ ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﻭﺭﺍﺟﻊ ﻟﻸﳘﻴﺔ ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ‪ ، ٢٤٨٧٤ :‬ﻭﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ‪. ٢٨٧٤٨ :‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪( ٤٥٠٦‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٤٥٨٤٩‬ﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ ﻣﱴ ﻳﺆﺧﺬ ﻬﺑﺎ ﺻﺎﺣﺒﻬﺎ ﻬﺗﻠﻜﻪ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ٣٠ :‬ﳏﺮﻡ ‪١٤٢٥‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺃﻧﺎ ﺷﺎﺏ ﻋﻤﺮﻱ ‪ ٢٨‬ﺳﻨﺔ ﻣﺼﺎﺏ ﺑﺎﻟﺸﻴﺰﻭﻓﺮﻳﻨﻴﺎ ﻣﻨﺬ ﺳﻦ ‪ ١٢‬ﻋﺎﻣﺎ ﺗﻘﺮﻳﺒﺎﹰ‪ ،‬ﻭﻗﺪ ﺍﺑﺘﺪﺃﺕ ﺑﺄﺧﺬ ﺍﻟﻌﻼﺝ ﻣﻨﺬ ‪ ١٤‬ﺇﱃ‬ ‫ﺍﻵﻥ ﻋﺎﻧﻴﺖ ﻣﺎ ﻳﻌﺎﺩﻝ ﺃﻛﺜﺮ ﻣﻦ ﺳﺮﻃﺎﻥ ﻫﺬﺍ ﺑﺎﻋﺘﺮﺍﻑ ﺍﻷﻃﺒﺎﺀ‪ ،‬ﻭﺣﺴﺐ ﺍﻋﺘﻘﺎﺩ ﺍﻷﻃﺒﺎﺀ ﻓﺈﻥ ﺍﻟﺸﻔﺎﺀ ﻣﻴﺆﻭﺱ ﻣﻨﻪ ﻭﺍﷲ‬ ‫ﺃﻋﻠﻢ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻣﻦ ﻋﻠﻲ ﻬﺑﺬﺍ ﺍﳌﺮﺽ ﻷﻧﻪ ﺣﻠﻤﻲ ﺍﻷﻭﻝ ﻭﺍﻷﺧﺮ ﺑﺄﻥ ﺃﻛﻮﻥ ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻟﻜﻦ ﻛﻴﻒ ﻣﻊ‬ ‫ﻛﺜﺮﺓ ﺫﻧﻮﰊ ﺃﻋﲏ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﻳﺮﻳﺪ ﻫﺬﻩ ﺍﳌﻨﺰﻟﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺭﲟﺎ ﺃﻗﻞ ﺇﺫﺍ ﻋﺠﺰﺕ ﻋﻦ ﺗﺮﻙ ﺫﻧﻮﰊ ﺍﻟﺜﻼﺛﺔ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﺘﺪﺧﲔ‬ ‫ﻭﲰﺎﻉ ﺍﳌﻌﺎﺯﻑ ﻭﻣﺸﺎﻫﺪﺓ ﺍﻷﻓﻼﻡ ﺍﻷﺟﻨﺒﻴﺔ ﻛﻞ ﻳﻮﻡ ﺗﻘﺮﻳﺒﹰﺎ ﻣﻊ ﺃﱐ ﺑﻌﺖ ﺍﻟﺘﻠﻔﺎﺯ ﻷﺳﻴﻄﺮ ﻋﻠﻰ ﻣﺎ ﺃﺷﺎﻫﺪ ﻣﻦ ﺃﻱ ﳎﻮﻥ‬ ‫ﻭﺃﺣﺐ ﺍﻟﻘﺮﺁﻥ ﻭﻛﺘﺐ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺃﻧﺎ ﻫﻨﺎ ﻣﺮﻳﺾ ﻭﺣﻴﺪ ﻋﺎﺟﺰ ﻋﻦ ﺍﻟﻌﻤﻞ ﻻ ﺃﺭﻳﺪ ﺍﳌﻮﺕ ﺇﻻ ﻣﻘﺮﺑﺎﹰ‪ ،‬ﻭﻣﺎ ﻋﺪﺕ ﺍﺣﺘﻤﻞ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺃﺭﻳﺪ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻣﻘﺮﺑﹰﺎ ﰲ ﺍﳉﻨﺔ ﺍﻟﻴﻮﻡ ﻗﺒﻞ ﺍﻟﻐﺪ ﻣﺎ ﻋﺪﺕ ﺃﻃﻴﻖ ﻓﺮﺍﻕ ﺍﳊﻮﺭ ﻭﺍﻟﻘﺼﻮﺭ‪ ،‬ﻓﻠﻴﺘﲏ ﺍﻵﻥ ﰲ ﺍﳌﺪﻳﻨﺔ‬ ‫ﻭﺍﻟﺪﺟﺎﻝ ﻭﺍﻗﻒ ﻓﺄﺧﺮﺝ ﻟﻪ ﻫﻞ ﱄ ﺃﻣﻞ ﺃﻥ ﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﻗﺮﻳﺒﹰﺎ ﺟﺪﺍﹰ‪ ،‬ﺇﺫﺍ ﺳﺄﻟﺖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﻛﻞ ﻫﺬﻩ‬ ‫ﺍﻟﺬﻧﻮﺏ ﻫﻞ ﺃﻧﺘﻈﺮ ﺷﻔﺎﻋﺔ ﻣﻌﺎﻧﺎﰐ ﺃﻡ ﻫﺬﺍ ﺍﻋﺘﺪﺍﺀ ﰲ ﺍﻟﺪﻋﺎﺀ ﰒ ﻳﺄﺱ؟‬

‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻌﺠﻞ ﻟﻚ ﺑﺎﻟﺸﻔﺎﺀ ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﺩﺍﺀ ﺇﻻ ﻭﺃﻧﺰﻝ ﻟﻪ ﺩﻭﺍﺀ ﻋﻠﻤﻪ ﻣﻦ ﻋﻠﻤﻪ ﻭﺟﻬﻠﻪ‬ ‫ﻣﻦ ﺟﻬﻠﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﺪﻭﺍﺀ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺮﻗﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻷﺫﻛﺎﺭ ﺍﳌﺄﺛﻮﺭﺓ ﻭﺍﻹﳊﺎﺡ ﻋﻠﻰ ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ‪ ،‬ﻣﻮﻗﻨﹰﺎ ﺑﺎﻹﺟﺎﺑﺔ ﻣﻌﺘﺼﻤﹰﺎ‬ ‫ﻼ ﻋﻠﻴﻪ ﻣﺘﱪﺋﹰﺎ ﻣﻦ ﻛﻞ ﺣﻮﻝ ﻭﻗﻮﺓ ﻟﻐﲑﻩ‪ ،‬ﻭﺃﺑﺸﺮ ﲝﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﻭﻧﻨﺼﺢ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺇﱃ ﻗﺴﻢ‬ ‫ﺑﺎﷲ ﻣﺘﻮﻛ ﹰ‬ ‫ﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﺑﺎﻟﺸﺒﻜﺔ ﻭﺳﺘﺠﺪ ﻋﻨﺪﻫﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﺗﻨﺘﻔﻊ ﺑﻪ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﺳﺒﺐ ﻟﻜﻞ ﺑﻼﺀ ﻭﺷﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‬ ‫ﺴ ﹾﻔﻨَﺎ ﹺﺑ ِﻪ‬ ‫ﺤﺔﹸ َﻭ ِﻣ ْﻨﻬُﻢ ﻣﱠ ْﻦ َﺧ َ‬ ‫ﻛﺜﲑﺓ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﻓﻜﹸﻠًّﺎ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﹺﺑﺬﹶﻧﹺﺒ ِﻪ ﹶﻓ ِﻤ ْﻨﻬُﻢ ﻣﱠ ْﻦ ﺃﹶﺭْﺳَﻠﹾﻨَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﺣَﺎ ﺻِﺒًﺎ َﻭ ِﻣ ْﻨﻬُﻢ ﻣﱠ ْﻦ ﹶﺃ َﺧ ﹶﺬﺗْﻪُ ﺍﻟﺼﱠْﻴ َ‬ ‫ﺴﻬُ ْﻢ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ ] ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،[٤٠:‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﺽ َﻭ ِﻣْﻨﻬُﻢ ﻣﱠ ْﻦ ﺃﹶﻏﹾﺮَﻗﹾﻨَﺎ َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ِﻟَﻴﻈﹾِﻠ َﻤﻬُﻢْ ﻭَﻟﹶﻜِﻦ ﻛﹶﺎﻧُﻮﺍ ﺃﹶﻧﻔﹸ َ‬ ‫ﺍ ﹾﻟﹶﺄ ْﺭ َ‬ ‫ﹶﻓﹶﺄ ْﻫﹶﻠ ﹾﻜﻨَﺎﻫُﻢ ﹺﺑ ﹸﺬﻧُﻮﹺﺑ ﹺﻬ ْﻢ ﻭَﺃﹶﻧْﺸَﺄﹾﻧَﺎ ﻣِﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ ﹶﻗ ْﺮﻧًﺎ ﺁ َﺧﺮﹺﻳ َﻦ ] ﺍﻷﻧﻌﺎﻡ‪ ،[٦:‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ :‬ﻣﻤﱠﺎ َﺧﻄِﻴﺌﹶﺎِﺗ ﹺﻬ ْﻢ ﺃﹸ ﹾﻏ ﹺﺮﻗﹸﻮﺍ ﹶﻓﺄﹸ ْﺩ ِﺧﻠﹸﻮﺍ ﻧَﺎﺭًﺍ‬ ‫ﺠﺪُﻭﺍ ﹶﻟﻬُﻢ ﻣﱢﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻧﺼَﺎﺭًﺍ ]ﻧﻮﺡ‪.[٢٥:‬‬ ‫ﹶﻓﹶﻠ ْﻢ َﻳ ﹺ‬ ‫ﻼ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ‬ ‫ﻓﻌﻠﻴﻚ ﺑﺎﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ﺇﻥ ﺃﺭﺩﺕ ﺍﻟﻨﺠﺎﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻀ ﹰ‬ ‫ﺍﳌﻘﺮﺑﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﻌﺎﻧﺎﺗﻚ ﻟﻠﻤﺮﺽ ﻓﻬﻲ ﺳﺒﺐ ﻟﺘﻜﻔﲑ ﺍﻟﺬﻧﻮﺏ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﺎ ﻳﺼﻴﺐ ﺍﳌﺴﻠﻢ ﻣﻦ ﻧﺼﺐ ﻭﻻ‬ ‫ﻭﺻﺐ ﻭﻻ ﻫﻢ ﻭﻻ ﺣﺰﻥ ﻭﻻ ﺃﺫﻯ ﻭﻻ ﻏﻢ ﺣﱴ ﺍﻟﺸﻮﻛﺔ ﻳﺸﺎﻛﻬﺎ ﺇﻻ ﻛﻔﺮ ﺍﷲ ﻬﺑﺎ ﻣﻦ ﺧﻄﺎﻳﺎﻩ‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﻻ ﺗﻐﺘﺮ ﺑﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻧﻮﺏ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻫﻠﻜﺘﻪ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻳﺎﻛﻢ‬ ‫ﻭﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻛﻘﻮﻡ ﻧﺰﻟﻮﺍ ﺑﻄﻦ ﻭﺍﺩ ﻓﺠﺎﺀ ﺫﺍ ﺑﻌﻮﺩ ﻭﺟﺎﺀ ﺫﺍ ﺑﻌﻮﺩ ﺣﱴ ﺃﻧﻀﺠﻮﺍ ﺧﺒﺰﻫﻢ‪ ،‬ﻭﺇﻥ ﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ‬ ‫ﻣﱴ ﻳﺆﺧﺬ ﻬﺑﺎ ﺻﺎﺣﺒﻬﺎ ﻬﺗﻠﻜﻪ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ‪ :‬ﺍﳌﻌﺎﺻﻲ ﺑﺮﻳﺪ ﺍﻟﻜﻔﺮ ﻛﻤﺎ ﺃﻥ ﺍﳊﻤﻰ ﺑﺮﻳﺪ ﺍﳌﻮﺕ‪.‬‬ ‫ﻭﻟﻴﺲ ﰲ ﺳﺆﺍﻟﻚ ﷲ ﺍﳉﻨﺔ ﻣﻊ ﺻﺪﻭﺭ ﺍﻟﺬﻧﻮﺏ ﻣﻨﻚ ﺍﻋﺘﺪﺍﺀ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﲡﺐ ﻋﻠﻴﻚ ﺍﻟﺘﻮﺑﺔ ﻛﻤﺎ ﻗﺪﻣﻨﺎ ﻭﻻ ﺗﻴﺄﺱ‬ ‫ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺇﻻ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻭﻥ‪ ،‬ﻭﺭﺍﺟﻊ ﻟﻸﳘﻴﺔ ﺍﻟﻔﺘﺎﻭﻯ ﺫﺍﺕ ﺍﻷﺭﻗﺎﻡ ﺍﻟﺘﺎﻟﻴﺔ‪٣٠١٢٩ :‬‬ ‫‪. ٣٢٠٦٨ ، ٢٩٨٥٣ ، ٢٦٥٤٩ ، ٢٨٧٤٨ ، ٢٧٢٢٤ ، ٢٦٢٣٠ ،‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺤ ﹶﺬ ﹺﺭ ﺍﻟﱠﺬِﻳ َﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﹶﺃ ﹾﻥ ﺗُﺼِﻴﺒَﻬُﻢْ‬ ‫ﻂ ؛ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﻓ ﹾﻠَﻴ ْ‬ ‫ﺤﹺﺒ ِ‬ ‫ﻀ َﻲ ﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺸَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﺗُ ﹾﻔ ِ‬ ‫؛ ﻓﹶﻴَﻨْﻬَﻰ ﻋَﻨْﻬَﺎ َﺧ ْ‬ ‫ِﻓ ْﺘَﻨ ﹲﺔ { ‪َ -‬ﻭ ِﻫ َﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ ُﺮ ‪ } -‬ﹶﺃ ْﻭ ُﻳﺼِﻴَﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ {)‪(١‬‬ ‫__________‬ ‫)‪ - (١‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٩٩٦‬‬ ‫ﺤ ﹶﺬ ﹺﺭ ﺍﻟﺬﻳﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺍﺣﺘ ﺞّ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ ‪ .‬ﻭﻭﺟﻬﻬﺎ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹶﻓ ﹾﻠَﻴ ْ‬ ‫ﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺪ ﺣﺬﹼﺭ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ‪ ،‬ﻭﺗﻮﻋّﺪ ﺑﺎﻟﻌﻘﺎﺏ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ ‪ } :‬ﺃﹶﻥ ﺗُﺼِﻴﺒَﻬُ ْﻢ ِﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ُﻳﺼِﻴَﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ‬ ‫ﺃﹶﻟِﻴﻢٌ { ﻓﺘﺤﺮُﻡ ﳐﺎﻟﻔﺘﻪ ‪ ،‬ﻓﻴﺠﺐ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ ‪ .‬ﻭﺍﻟﻔﺘﻨﺔ ﻫﻨﺎ ﺍﻟﻘﺘﻞ؛ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ .‬ﻋﻄﺎﺀ ‪ :‬ﺍﻟﺰﻻﺯﻝ ﻭﺍﻷﻫﻮﺍﻝ ‪ .‬ﺟﻌﻔﺮ‬ ‫ﺑﻦ ﳏﻤﺪ ‪ :‬ﺳﻠﻄﺎﻥ ﺟﺎﺋﺮ ﻳُﺴﻠﹼﻂ ﻋﻠﻴﻬﻢ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﺍﻟﻄﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺑﺸﺆﻡ ﳐﺎﻟﻔﺔ ﺍﻟﺮﺳﻮﻝ ‪ .‬ﻭﺍﻟﻀﻤﲑ ﰲ »ﹶﺃ ْﻣ ﹺﺮِﻩ« ﻗﻴﻞ‬ ‫ﻫﻮ ﻋﺎﺋﺪ ﺇﱃ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ؛ ﻗﺎﻟﻪ ﳛﲕ ﺑﻦ ﺳﻼﻡ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﺇﱃ ﺃﻣﺮ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﻗﺎﻟﻪ ﻗﺘﺎﺩﺓ ‪ .‬ﻭﻣﻌﲎ } ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ‬

‫َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﺃﻱ ﻳُﻌﺮﺿﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺍﻷﺧﻔﺶ ‪» :‬ﻋﻦ« ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺯﺍﺋﺪﺓ ‪ .‬ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ‬ ‫ﻭﺳﻴﺒﻮﻳﻪ ‪ :‬ﻟﻴﺴﺖ ﺑﺰﺍﺋﺪﺓ؛ ﻭﺍﳌﻌﲎ؛ ﳜﺎﻟﻔﻮﻥ ﺑﻌﺪ ﺃﻣﺮﻩ؛ ﻛﻤﺎ ﻗﺎﻝ ‪:‬‬ ‫ﺴ َﻖ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ َﺭﺑﱢ ِﻪ« ﺃﻱ ﺑﻌﺪ ﺃﻣﺮ ﺭﺑﻪ ‪ .‬ﻭ»ﺃﻥ« ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‬ ‫‪ . . .‬ﱂ ﺗَﻨْﺘَﻄِﻖ ﻋﻦ َﺗ ﹶﻔﻀﱡ ﹺﻞ ‪ ...‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ‪» :‬ﹶﻓ ﹶﻔ َ‬ ‫ﺏ»ﻳَﺤْﺬﺭ« ‪ .‬ﻭﻻ ﳚﻮﺯ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻨﺤﻮﻳﲔ ﺣﺬِﺭ ﺯﻳﺪﹰﺍ ‪ ،‬ﻭﻫﻮ ﰲ »ﺃﻥ« ﺟﺎﺋﺰ؛ ﻷﻥ ﺣﺮﻭﻑ ﺍﳋﻔﺾ ﲢﺬﻑ ﻣﻌﻬﺎ ‪.‬‬ ‫ﹺ‬ ‫ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ١١‬ﺹ ‪(٣٧٩‬‬ ‫ﺤ ﹶﺬ ﹺﺭ ﺍﻟﺬﻳﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﻓﻔﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ ‪ } :‬ﹶﻓ ﹾﻠَﻴ ْ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﻗﺎﻝ ﺍﻷﺧﻔﺶ ) ﻋﻦ ( ﺻﻠﺔ ﻭﺍﳌﻌﲎ ﳜﺎﻟﻔﻮﻥ ﺃﻣﺮﻩ ﻭﻗﺎﻝ ﻏﲑﻩ ﻣﻌﻨﺎﻩ ﻳﻌﺮﺿﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﻭﳝﻴﻠﻮﻥ ﻋﻦ‬ ‫ﺳﻨﺘﻪ ﻓﺪﺧﻠﺖ ) ﻋﻦ ( ﻟﺘﻀﻤﲔ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻌﲎ ﺍﻹﻋﺮﺍﺽ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻛﻤﺎ ﺗﻘﺪﻡ ﺫﻛﺮ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻦ ﺍﻟﻘﺼﺪ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﻓﺈﻟﻴﻪ ﺗﺮﺟﻊ ﺍﻟﻜﻨﺎﻳﺔ ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ ‪ :‬ﺍﻷﻇﻬﺮ ﺃﻬﻧﺎ ﷲ ﺗﻌﺎﱃ ﻷﻧﻪ ﻳﻠﻴﻪ ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﻜﻨﺎﻳﺔ ﺭﺟﻮﻋﻬﺎ ﺇﱃ ﻣﺎ ﻳﻠﻴﻬﺎ ﺩﻭﻥ ﻣﺎ ﺗﻘﺪﻣﻬﺎ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ‪ ،‬ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﺃﻥ ﻧﻘﻮﻝ ‪ :‬ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ‬ ‫ﻟﺬﻟﻚ ﺍﻷﻣﺮ ﻭﳐﺎﻟﻒ ﺍﻷﻣﺮ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ ﻓﺘﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ ﻭﻻ ﻣﻌﲎ ﻟﻠﻮﺟﻮﺏ ﺇﻻ ﺫﻟﻚ ‪ ،‬ﺇﳕﺎ ﻗﻠﻨﺎ‬ ‫ﺇﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ﻟﺬﻟﻚ ﺍﻷﻣﺮ ‪ ،‬ﻷﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ ‪ ،‬ﻭﺍﳌﺨﺎﻟﻔﺔ ﺿﺪ ﺍﳌﻮﺍﻓﻘﺔ ﻓﻜﺎﻧﺖ‬ ‫ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺧﻼﻝ ﲟﻘﺘﻀﺎﻩ ﻓﺜﺒﺖ ﺃﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ‪ ،‬ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻥ ﳐﺎﻟﻒ ﺍﻷﻣﺮ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ‬ ‫ﺤ ﹶﺬ ﹺﺭ ﺍﻟﺬﻳﻦ ﻳُﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﺃﹶﻥ ُﺗﺼِﻴَﺒ ُﻬ ْﻢ ِﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ُﻳﺼِﻴَﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ { ﻓﺄﻣﺮ ﳐﺎﻟﻒ ﻫﺬﺍ ﺍﻷﻣﺮ‬ ‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹶﻓ ﹾﻠَﻴ ْ‬ ‫ﺑﺎﳊﺬﺭ ﻋﻦ ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﺎﳊﺬﺭ ﻋﻦ ﺍﻟﻌﻘﺎﺏ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻰ ﻟﻨﺰﻭﻝ ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻓﺜﺒﺖ ﺃﻥ ﳐﺎﻟﻒ ﺃﻣﺮ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﺃﻭ ﺃﻣﺮ ﺭﺳﻮﻟﻪ ﻗﺪ ﻭﺟﺪ ﰲ ﺣﻘﻪ ﻣﺎ ﻳﻘﺘﻀﻲ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ﻟﻸﻣﺮ‬ ‫ﻗﻮﻟﻪ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ ﻭﳐﺎﻟﻔﺘﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺧﻼﻝ ﲟﻘﺘﻀﺎﻩ ‪ ،‬ﻗﻠﻨﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ‬ ‫ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ ‪ ،‬ﻓﻤﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ؟ ﰒ ﺇﻧﺎ ﻧﻔﺴﺮ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﺑﺘﻔﺴﲑﻳﻦ ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ‬ ‫ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ﻓﺈﻥ ﺍﻷﻣﺮ ﻟﻮ ﺍﻗﺘﻀﺎﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﺪﺏ ‪ ،‬ﻭﺃﻧﺖ ﺗﺄﰐ ﺑﻪ‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ﻛﺎﻥ ﺫﻟﻚ ﳐﺎﻟﻔﺔ ﻟﻸﻣﺮ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻜﻮﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺣﻘﹰﺎ‬ ‫ﻭﺍﺟﺐ ﺍﻟﻘﺒﻮﻝ ﻓﻤﺨﺎﻟﻔﺘﻪ ﺗﻜﻮﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﻧﻜﺎﺭ ﻛﻮﻧﻪ ﺣﻘﹰﺎ ﻭﺍﺟﺐ ﺍﻟﻘﺒﻮﻝ ‪ ،‬ﺳﻠﻤﻨﺎ ﺃﻥ ﻣﺎ ﺫﻛﺮﺗﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﳐﺎﻟﻔﺔ‬ ‫ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺮﻙ ﻣﻘﺘﻀﺎﻩ ﻟﻜﻨﻪ ﻣﻌﺎﺭﺽ ﺑﻮﺟﻮﻩ ﺃﺧﺮ ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺗﺮﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻔﺔ ﻟﻸﻣﺮ ﻟﻜﺎﻥ ﺗﺮﻙ‬ ‫ﺍﳌﻨﺪﻭﺏ ﻻ ﳏﺎﻟﺔ ﳐﺎﻟﻔﺔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻃﻞ ﻭﺇﻻ ﻻﺳﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺘﻤﻮﻩ ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﺳﻠﻤﻨﺎ‬ ‫ﺤ ﹶﺬ ﹺﺭ ﺍﻟﺬﻳﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ‬ ‫ﺃﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ﻟﻸﻣﺮ ﻓﻠﻢ ﻗﻠﺖ ﺇﻥ ﳐﺎﻟﻒ ﺍﻷﻣﺮ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹶﻓ ﹾﻠَﻴ ْ‬ ‫َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ؟ ﻗﻠﻨﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻣﺮ ﻣﻦ ﻳﻜﻮﻥ ﳐﺎﻟﻔﹰﺎ ﻟﻸﻣﺮ ﺑﺎﳊﺬﺭ ﺑﻞ ﻫﻲ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﳊﺬﺭ‬ ‫ﻋﻦ ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮ ‪ ،‬ﻓﻠﻢ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ؟ ﺳﻠﻤﻨﺎ ﺫﻟﻚ ﻟﻜﻨﻬﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﺨﺎﻟﻒ ﻋﻦ ﺍﻷﻣﺮ ﻳﻠﺰﻣﻪ ﺍﳊﺬﺭ ‪،‬‬ ‫ﻓﻠﻢ ﻗﻠﺖ ﺇﻥ ﳐﺎﻟﻒ ﺍﻷﻣﺮ ﻻ ﻳﻠﺰﻣﻪ ﺍﳊﺬﺭ؟ ﻓﺈﻥ ﻗﻠﺖ ﻟﻔﻈﺔ ) ﻋﻦ ( ﺻﻠﺔ ﺯﺍﺋﺪﺓ ﻓﻨﻘﻮﻝ ﺍﻷﺻﻞ ﰲ ﺍﻟﻜﻼﻡ ﻻ ﺳﻴﻤﺎ ﰲ‬ ‫ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺯﺍﺋﺪﹰﺍ ‪ ،‬ﺳﻠﻤﻨﺎ ﺩﻻﻟﺔ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﳐﺎﻟﻒ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﺄﻣﻮﺭ ﺑﺎﳊﺬﺭ ﻋﻦ ﺍﻟﻌﺬﺍﺏ ‪ ،‬ﻓﻠﻢ‬ ‫ﻗﻠﺖ ﺇﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺍﳊﺬﺭ ﻋﻦ ﺍﻟﻌﺬﺍﺏ؟ ﺃﻗﺼﻰ ﻣﺎ ﰲ ﺍﻟﺒﺎﺏ ﺃﻧﻪ ﻭﺭﺩ ﺍﻷﻣﺮ ﺑﻪ ﻟﻜﻦ ﱂ ﻗﻠﺖ ﺇﻥ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ؟ ﻭﻫﺬﺍ‬ ‫ﺃﻭﻝ ﺍﳌﺴﺄﻟﺔ ‪ ،‬ﻓﺈﻥ ﻗﻠﺖ ﻫﺐ ﺃﻧﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﳊﺬﺭ ﻟﻜﻦ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﺪﻝ ﻋﻠﻰ ﺣﺴﻦ ﺍﳊﺬﺭ ‪ ،‬ﻭﺣﺴﻦ ﺍﳊﺬﺭ‬ ‫ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻨﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﻗﻠﺖ ‪ :‬ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺣﺴﻦ ﺍﳊﺬﺭ ﻣﺸﺮﻭﻁ ﺑﻘﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻨﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ‬ ‫ﺑﻞ ﺍﳊﺬﺭ ﳛﺴﻦ ﻋﻨﺪ ﺍﺣﺘﻤﺎﻝ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﻭﳍﺬﺍ ﳛﺴﻦ ﺍﻻﺣﺘﻴﺎﻁ ﻭﻋﻨﺪﻧﺎ ﳎﺮﺩ ﺍﻻﺣﺘﻤﺎﻝ ﻗﺎﺋﻢ ﻷﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‬

‫ﺍﺣﺘﻤﺎﻟﻴﺔ ﻻ ﻗﻄﻌﻴﺔ ‪ ،‬ﺳﻠﻤﻨﺎ ﺩﻻﻟﺔ ﺍﻵﻳﺔ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﺎ ﻳﻘﺘﻀﻲ ﻧﺰﻭﻝ ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻟﻜﻦ ﻻ ﰲ ﻛﻞ ﺃﻣﺮ ﺑﻞ ﰲ ﺃﻣﺮ ﻭﺍﺣﺪ‬ ‫ﻷﻥ ﻗﻮﻟﻪ } َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﻻ ﻳﻔﻴﺪ ﺇﻻ ﺃﻣﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺃﻥ ﺃﻣﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻳﻔﻴﺪ ﺍﻟﻮﺟﻮﺏ ‪ ،‬ﻓﻠﻢ ﻗﻠﺖ ﺇﻥ ﻛﻞ ﺃﻣﺮ‬ ‫ﻛﺬﻟﻚ؟ ﺳﻠﻤﻨﺎ ﺃﻥ ﻛﻞ ﺃﻣﺮ ﻛﺬﻟﻚ ‪ ،‬ﻟﻜﻦ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ‪َ } :‬ﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﳛﺘﻤﻞ ﻋﻮﺩﻩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻮﺩﻩ ﺇﱃ‬ ‫ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﺍﻵﻳﺔ ﻻ ﺗﺪﻝ ﺇﻻ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﰲ ﺣﻖ ﺃﺣﺪﳘﺎ ‪ ،‬ﻓﻠﻢ ﻗﻠﺘﻢ ﺇﻧﻪ ﰲ ﺣﻖ ﺍﻵﺧﺮ ﻛﺬﻟﻚ؟ ﺍﳉﻮﺍﺏ ‪:‬‬ ‫ﻗﻮﻟﻪ ﱂ ﻗﻠﺘﻢ ﺇﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ؟ ﻗﻠﻨﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺍﻣﺘﺜﻞ ﺃﻣﺮ ﺍﻟﺴﻴﺪ ﺣﺴﻦ ﺃﻥ‬ ‫ﻳﻘﺎﻝ ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﻣﻮﺍﻓﻖ ﻟﻠﺴﻴﺪ ﻭﳚﺮﻱ ﻋﻠﻰ ﻭﻓﻖ ﺃﻣﺮﻩ ‪ ،‬ﻭﻟﻮ ﱂ ﳝﺘﺜﻞ ﺃﻣﺮﻩ ﻳﻘﺎﻝ ﺇﻧﻪ ﻣﺎ ﻭﺍﻓﻘﻪ ﺑﻞ ﺧﺎﻟﻔﻪ ‪ ،‬ﻭﺣﺴﻦ ﻫﺬﺍ‬ ‫ﺍﻹﻃﻼﻕ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻓﺜﺒﺖ ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ ‪ ،‬ﻗﻮﻟﻪ ﺍﳌﻮﺍﻓﻘﺔ ﻋﺒﺎﺭﺓ ﻋﻦ‬ ‫ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ‪ ،‬ﻗﻠﻨﺎ ﳌﺎ ﺳﻠﻤﺘﻢ ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻻ ﲢﺼﻞ ﺇﻻ ﻋﻨﺪ ﺍﻹﺗﻴﺎﻥ‬ ‫ﲟﻘﺘﻀﻰ ﺍﻷﻣﺮ ‪ ،‬ﻓﻨﻘﻮﻝ ﻻ ﺷﻚ ﺃﻥ ﻣﻘﺘﻀﻰ ﺍﻷﻣﺮ ﻫﻮ ﺍﻟﻔﻌﻞ ﻷﻥ ﻗﻮﻟﻪ ‪ :‬ﺍﻓﻌﻞ ﻻ ﻳﺪﻝ ﺇﻻ ﻋﻠﻰ ﺍﻗﺘﻀﺎﺀ ﺍ ﻟﻔﻌﻞ ‪ ،‬ﻭﺇﺫﺍ ﱂ‬ ‫ﻳﻮﺟﺪ ﺍﻟﻔﻌﻞ ﱂ ﻳﻮﺟﺪ ﻣﻘﺘﻀﻰ ﺍﻷﻣﺮ ‪ ،‬ﻓﻼ ﺗﻮﺟﺪ ﺍﳌﻮﺍﻓﻘﺔ ﻓﻮﺟﺐ ﺣﺼﻮﻝ ﺍﳌﺨﺎﻟﻔﺔ ﻷﻧﻪ ﻟﻴﺲ ﺑﲔ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ‬ ‫ﻭﺍﺳﻄﺔ ﻗﻮﻟﻪ ‪ :‬ﺍﳌﻮﺍﻓﻘﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻋﺘﻘﺎﺩ ﻛﻮﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺣﻘﹰﺎ ﻭﺍﺟﺐ ﺍﻟﻘﺒﻮﻝ ‪ ،‬ﻗﻠﻨﺎ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﺔ ﻟﻸﻣﺮ ﺑﻞ‬ ‫ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﺔ ﻟﻠﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺣﻖ ‪ ،‬ﻓﺈﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺸﻲﺀ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻳﻘﺘﻀﻲ ﺗﻘﺮﻳﺮ ﻣﻘﺘﻀﺎﻩ‬ ‫‪ ،‬ﻓﺈﺫﺍ ﺩﻝ ﻋﻠﻰ ﺣﻘﻴﺔ ﺍﻟﺸﻲﺀ ﻛﺎﻥ ﺍﻻﻋﺘﺮﺍﻑ ﲝﻘﻴﺘﻪ ﻳﻘﺘﻀﻲ ﺗﻘﺮﻳﺮ ﻣﻘﺘﻀﻰ ﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ ‪ ،‬ﺃﻣﺎ ﺍﻷﻣﺮ ﻓﻠﻤﺎ ﺍﻗﺘﻀﻰ ﺩﺧﻮﻝ‬ ‫ﺍﻟﻔﻌﻞ ﰲ ﺍﻟﻮﺟﻮﺩ ﻛﺎﻧﺖ ﻣﻮﺍﻓﻘﺘﻪ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﻳﻘﺮﺭ ﺫﻟﻚ ﺍﻟﺪﺧﻮﻝ ﻭﺇﺩﺧﺎﻟﻪ ﰲ ﺍﻟﻮﺟﻮﺩ ﻳﻘﺘﻀﻲ ﺗﻘﺮﻳﺮ ﺩﺧﻮﻟﻪ ﰲ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻓﻜﺎﻧﺖ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻓﻌﻞ ﻣﻘﺘﻀﺎﻩ ‪ .‬ﻗﻮﻟﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺗﺎﺭﻙ ﺍﳌﻨﺪﻭﺏ ﳐﺎﻟﻔﹰﺎ ﻓﻮﺟﺐ ﺃﻥ ﻳﺴﺘﺤﻖ‬ ‫ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻗﻠﻨﺎ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ﺇﳕﺎ ﻳﺼﺢ ﺃﻥ ﻟﻮ ﻛﺎﻥ ﺍﳌﻨﺪﻭﺏ ﻣﺄﻣﻮﺭﹰﺍ ﺑﻪ ﻭﻫﻮ ﳑﻨﻮﻉ ‪ ،‬ﻗﻮﻟﻪ ﱂ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ‪} :‬‬ ‫ﺤ ﹶﺬ ﹺﺭ { ﺃﻣﺮﹰﺍ ﺑﺎﳊﺬﺭ ﻋﻦ ﺍﳌ ﺨﺎﻟﻒ ﻻ ﺃﻣﺮﹰﺍ ﻟﻠﻤﺨﺎﻟﻒ ﺑﺎﳊﺬﺭ؟ ﻗﻠﻨﺎ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﺼﺎﺭ ﺍﻟﺘﻘﺪﻳﺮ ﻓﻠﻴﺤﺬﺭ ﺍﳌﺘﺴﻠﻠﻮﻥ‬ ‫ﹶﻓ ﹾﻠَﻴ ْ‬ ‫ﻟﻮﺍﺫﹰﺍ ﻋﻦ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻥ ﺃﻣﺮﻩ ﻭﺣﻴﻨﺌﺬ ﻳﺒﻘﻰ ﻗﻮﻟﻪ ‪ } :‬ﺃﹶﻥ ُﺗﺼِﻴَﺒ ُﻬ ْﻢ ِﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ﻳُﺼِﻴﺒَﻬُﻢْ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ { ﺿﺎﺋﻌﹰﺎ ﻷﻥ ﺍﳊﺬﺭ ﻟﻴﺲ‬ ‫ﻼ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻟﲔ ‪ .‬ﻗﻮﻟﻪ ﻛﻠﻤﺔ ) ﻋﻦ ( ﻟﻴﺴﺖ ﺑﺰﺍﺋﺪﺓ ‪ ،‬ﻗﻠﻨﺎ ﺫﻛﺮﻧﺎ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ .‬ﻗﻮﻟﻪ‬ ‫ﻓﻌ ﹰ‬ ‫ﺤ ﹶﺬ ﹺﺭ { ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﳊﺬﺭ ﻋﻦ ﺍﻟﻌﻘﺎﺏ؟ ﻗﻠﻨﺎ ﻻ ﻧﺪﻋﻲ ﻭﺟﻮﺏ ﺍﳊﺬﺭ ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺃﻗﻞ ﻣﻦ‬ ‫ﱂ ﻗﻠﺘﻢ ﺇﻥ ﻗﻮﻟﻪ ‪ } :‬ﹶﻓ ﹾﻠَﻴ ْ‬ ‫ﺟﻮﺍﺯ ﺍﳊﺬﺭ ‪ ،‬ﻭﺫﻟﻚ ﻣﺸﺮﻭﻁ ﺑﻮﺟﻮﺩ ﻣﺎ ﻳﻘﺘﻀﻲ ﻭﻗﻮﻉ ﺍﻟﻌﻘﺎﺏ ‪ .‬ﻗﻮﻟﻪ ﱂ ﻗﻠﺖ ﺇﻥ ﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﳐﺎﻟﻒ‬ ‫ﻼ ﺑﻪ ‪ ،‬ﻓﻴﻠﺰﻡ ﻋﻤﻮﻣﻪ‬ ‫ﻟﻸﻣﺮ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ؟ ﻗﻠﻨﺎ ﻷﻧﻪ ﺗﻌﺎﱃ ﺭﺗﺐ ﻧﺰﻭﻝ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠ ﹰ‬ ‫ﻟﻌﻤﻮﻡ ﺍﻟﻌﻠﺔ ‪ .‬ﻗﻮﻟﻪ ﻫﺐ ﺃﻥ ﺃﻣﺮ ﺍﷲ ﺃﻭ ﺃﻣﺮ ﺭﺳﻮﻟﻪ ﻟﻠﻮﺟﻮﺏ ‪ ،‬ﻓﻠﻢ ﻗﻠﺘﻢ ﺇﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ؟ ﻗﻠﻨﺎ ﻷﻧﻪ ﻻ ﻗﺎﺋﻞ ﺑﺎﻟﻔﺮﻕ ‪،‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ ﻟﻔﻆ ﺍﻷﻣﺮ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻷﻣﺮ ﺍﻟﻘﻮﱄ ﻭﺑﲔ ﺍﻟﺸﺄﻥ ﻭﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﺃﻣﺮ ﻓﻼﻥ‬ ‫ﻣﺴﺘﻘﻴﻢ ‪ .‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ﻛﺎﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﻳﺘﻨﺎﻭﻝ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﻭﻓﻌﻠﻪ ﻭﻃﺮﻳﻘﺘﻪ ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ‬ ‫ﻛﻞ ﻣﺎ ﻓﻌﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻜﻮﻥ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻴﻨﺎ ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻨﺎﻳﺔ ﰲ ﻗﻮﻟﻪ } َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ {‬ ‫ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﺃﻣﺎ ﻟﻮ ﻛﺎﻧﺖ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﻟﺒﺤﺚ ﺳﺎﻗﻂ ﺑﺎﻟﻜﻠﻴﺔ ‪ ،‬ﻭﲤﺎﻡ ﺗﻘﺮﻳﺮ ﺫﻟﻚ‬ ‫ﺫﻛﺮﻧﺎﻩ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﺃﹶﻥ ﺗُﺼِﻴﺒَﻬُﻢْ ِﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ﻳُﺼِﻴﺒَﻬُﻢْ ﻋَﺬﹶﺍﺏٌ ﹶﺃِﻟﻴﻢٌ { ﻓﺎﳌﺮﺍﺩ ﺃﻥ ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮ ﺗﻮﺟﺐ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ‪،‬‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﺘﻨﺔ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﺇﳕﺎ ﺭﺩﺩ ﺍﷲ ﺗﻌﺎﱃ ﺣﺎﻝ ﺫﻟﻚ ﺍﳌﺨﺎﻟﻒ ﺑﲔ ﻫﺬﻳﻦ‬ ‫ﺍﻷﻣﺮﻳﻦ ﻷﻥ ﺫﻟﻚ ﺍﳌﺨﺎﻟﻒ ﻗﺪ ﳝﻮﺕ ﻣﻦ ﺩﻭﻥ ﻋﻘﺎﺏ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺪ ﻳﻌﺮﺽ ﻟﻪ ﺫﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﻠﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺃﻭﺭﺩﻩ ﺗﻌﺎﱃ‬

‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺮﺩﻳﺪ ‪ ،‬ﰒ ﻗﺎﻝ ﺍﳊﺴﻦ ‪ :‬ﺍﻟﻔﺘﻨﺔ ﻫﻲ ﻇﻬﻮﺭ ﻧﻔﺎﻗﻬﻢ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﺍﻟﻘﺘﻞ ‪ .‬ﻭﻗﻴﻞ ‪:‬‬ ‫ﺍﻟﺰﻻﺯﻝ ﻭﺍﻷﻫﻮﺍﻝ ‪ ،‬ﻭﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻳﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ ﺟﺎﺋﺮ ‪.‬‬ ‫ﺝ‬ ‫ﺨﻮَﺍ ﹺﺭ ُ‬ ‫ﺖ ﺍﹾﻟ َ‬ ‫ﻒ ﹶﺃ ْﻣ َﺮ ﺍﻟﻠﱠ ِﻪ ﹶﻓﺼَﺎ َﺭ ﻛﹶﺎﻓِﺮًﺍ ؛ َﻭ ﹶﻏ ْﻴﺮُ ُﻩ ﹶﺃ ﺻَﺎَﺑﻪُ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ ‪َ .‬ﻭﹶﻗ ْﺪ ﺍ ْﺣَﺘ ﺠﱠ ْ‬ ‫ﺲ ﺧَﺎﹶﻟ َ‬ ‫)‪ (٦٣‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ‪َ ،‬ﻭﹺﺇ ْﺑﻠِﻴ ُ‬ ‫ﺤﻖﱢ ﹺﺇ ﹾﺫ ﻗﹶﺮﱠﺑَﺎ ﹸﻗ ْﺮﺑَﺎﻧًﺎ ﹶﻓﺘُﻘﹸﺒﱢ ﹶﻞ ﻣِﻦ ﹶﺃ َﺣ ِﺪ ِﻫﻤَﺎ َﻭﹶﻟ ْﻢ ﻳَُﺘﹶﻘﺒﱠ ﹾﻞ ِﻣ َﻦ ﺍﻵ َﺧ ﹺﺮ ﻗﹶﺎ ﹶﻝ‬ ‫ﻭَﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪} :‬ﻭَﺍْﺗ ﹸﻞ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻧَﺒﹶﺄ ﺍْﺑَﻨ ْﻲ ﺁ َﺩ َﻡ ﺑﹺﺎ ﹾﻟ َ‬ ‫ﲔ ﹶﻓﻠﹶﺎ‬ ‫ﺲ ِﻣ ْﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﲑ ِﺓ ﹶﻟ ْﻴ َ‬ ‫ﲔ {)‪ (٢٧) (١‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﹶﻓﺼَﺎ ِﺣﺐُ ﺍﹾﻟ ﹶﻜﹺﺒ َ‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﻟﻠﹼ ُﻪ ِﻣ َﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﹶﻟﹶﺄﻗﹾﺘُﹶﻠﻨﱠ َ‬ ‫ﺨﻠﹸﻮ َﺩ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ‪.‬‬ ‫ﺤﻖﱡ ﺍﹾﻟ ُ‬ ‫ﺴَﺘ ِ‬ ‫ﺕ ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻌﻪُ ﺇﳝَﺎﻥﹲ ﹶﻓَﻴ ْ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺴَﻨ ﹲﺔ ‪َ ،‬ﻭﹶﺃﻋْ ﹶﻈﻢُ ﺍﹾﻟ َ‬ ‫َﻳَﺘ ﹶﻘﺒﱠﻞﹸ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨﻪُ َﻋ َﻤﻠﹰﺎ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ َﺣ َ‬ ‫__________‬ ‫)‪ - (١‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٦٦٩‬‬ ‫ﻚ { ﻗﺎﻝ ﻟﻪ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﰲ ﻗﻮﻝ ﻫﺎﺑﻴﻞ ‪ } :‬ﹺﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﷲ ِﻣ َﻦ ﺍﳌﺘﻘﲔ { ﻛﻼﻡ ﻗﺒﻠﻪ ﳏﺬﻭﻑ؛ ﻷﻧﻪ ﳌﺎ ﻗﺎﻝ ﻟﻪ ﻗﺎﺑﻴﻞ ‪َ } :‬ﻷﻗﹾﺘُﹶﻠﻨﱠ َ‬ ‫ﺐ ﺍﳊﻖ ﻭﺇﳕﺎ ﻳﺘﻘﺒﻞ‬ ‫ﺖ ﻋﻠﻲ ﻻ ِﺣ ﹺ‬ ‫‪ :‬ﻭﱂ ﺗﻘﺘﻠﲏ ﻭﺃﻧﺎ ﱂ ﺃﺟ ﹺﻦ ﺷﻴﺌﺎﹰ؟ ‪ ،‬ﻭﻻ ﺫﻧﺐ ﱄ ﰲ ﻗﺒﻮﻝ ﺍﷲ ﻗﺮﺑﺎﱐ ‪ ،‬ﺃﻣﺎ ﺇﱐ ﺍﺗﻘﻴﺘﻪ ﻭﻛﻨ ُ‬ ‫ﺍﷲ ﻣﻦ ﺍﳌﺘﻘﲔ ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻘﻮﻯ ﻫﻨﺎ ﺍﺗﻘﺎﺀ ﺍﻟﺸﺮﻙ ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴّﻨﺔ؛ ﻓﻤﻦ ﺍﺗﻘﺎﻩ ﻭﻫﻮ ﻣﻮﺣﱢﺪ ﻓﺄﻋﻤﺎﻟﻪ‬ ‫ﺍﻟﱵ ﺗﺼﺪﻕ ﻓﻴﻬﺎ ﻧﻴﺘﻪ ﻣﻘﺒﻮﻟﺔ؛ ﻭﺃﻣﺎ ﺍﳌﺘﻘﻲ ﺍﻟﺸﺮﻙ ﻭﺍﳌﻌﺎﺻﻲ ﻓﻠﻪ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﻘﺒﻮﻝ ﻭﺍﳋﺘﻢ ﺑﺎﻟﺮﲪﺔ؛ ﻋﻠﻢ ﺫﻟﻚ‬ ‫ﻼ ‪ .‬ﻭﻗﺎﻝ ﻋﺪِﻱ ﺑﻦ ﺛﺎﺑﺖ ﻭﻏﲑﻩ ‪ :‬ﻗﺮﺑﺎﻥ ﻣﺘﻘﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﺼﻼﺓ ‪.‬‬ ‫ﺑﺈﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺃﻥ ﺫﻟﻚ ﳚﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻘ ﹰ‬ ‫ﻗﻠﺖ ‪ :‬ﻭﻫﺬﺍ ﺧﺎﺹ ﰲ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ .‬ﻭﻗﺪ ﺭَﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ‪ " :‬ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﹰﺎ ﻓﻘﺪ ﺍﺫﻧﺘﻪ ﺑﺎﳊﺮﺏ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄﹼ ﳑﺎ‬ ‫ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄﹼ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ‬ ‫ﻳﺒﺼﺮ ﺑﻪ ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ﻬﺑﺎ ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ﻬﺑﺎ ﻭﻟﺌﻦ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪُ ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧّﻪ ﻭﻣﺎ ﺗﺮﺩّﺩﺕ ﻋﻦ ﺷﻲﺀ‬ ‫ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﺗﺮﺩّﺩﻱ ﻋﻦ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻧﺎ ﺃﻛﺮﻩ َﻣﺴَﺎﺀﺗﻪ " ‪.‬‬ ‫ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٣‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺇﳕﺎ ﺻﺎﺭ ﺍﻟﻘﺮﺑﺎﻧﲔ ﻣﻘﺒﻮ ﹰﻻ ﻭﺍﻵﺧﺮ ﻣﺮﺩﻭﺩﹰﺍ ﻷﻥ ﺣﺼﻮﻝ ﺍﻟﺘﻘﻮﻯ ﺷﺮﻁ ﰲ ﻗﺒﻮﻝ ﺍﻷﻋﻤﺎﻝ ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‬ ‫ﻫﺎﻫﻨﺎ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﶈﻖ } ﹺﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﷲ ِﻣ َﻦ ﺍﳌﺘﻘﲔ { ﻭﻗﺎﻝ ﻓﻴﻤﺎ ﺃﻣﺮﻧﺎ ﺑﻪ ﻣﻦ ﺍﻟﻘﺮﺑﺎﻥ ﺑﺎﻟﺒﺪﻥ } ﻟﹶﻦ َﻳﻨَﺎ ﹶﻝ ﺍﷲ ﹸﻟﺤُﻮ ُﻣﻬَﺎ َﻭ ﹶﻻ‬ ‫ﺩِﻣَﺎﺅُﻫَﺎ ﻭﻟﻜﻦ َﻳﻨَﺎﹸﻟ ُﻪ ﺍﻟﺘﻘﻮﻯ ﻣِﻨ ﹸﻜ ْﻢ { ] ﺍﳊﺞ ‪ [ ٣٧ :‬ﻓﺄﺧﱪ ﺃﻥ ﺍﻟﺬﻱ ﻳﺼﻞ ﺇﱃ ﺣﻀﺮﺓ ﺍ ﷲ ﻟﻴﺲ ﺇﻻ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺘﻘﻮﻯ‬ ‫ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻘﻠﻮﺏ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ » :‬ﺍﻟﺘﻘﻮﻯ ﻫﺎﻫﻨﺎ « ﻭﺃﺷﺎﺭ ﺇﱃ ﺍﻟﻘﻠﺐ ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻘﻮﻯ ﺃﻣﻮﺭ ‪:‬‬ ‫ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺧﻮﻑ ﻭﻭﺟﻞ ﻣﻦ ﺗﻘﺼﲑ ﻧﻔﺴﻪ ﰲ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺔ ﻓﻴﺘﻘﻰ ﺑﺄﻗﺼﻰ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻋﻦ ﺟﻬﺎﺕ‬ ‫ﺍﻟﺘﻘﺼﲑ ‪ ،‬ﻭﺛﺎﻧﻴﻬﺎ ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻏﺎﻳﺔ ﺍﻻﺗﻘﺎﺀ ﻣﻦ ﺃﻥ ﻳﺄﰐ ﺑﺘﻠﻚ ﺍﻟﻄﺎﻋﺔ ﻟﻐﺮﺽ ﺳﻮﻯ ﻃﻠﺐ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻭﺛﺎﻟﺜﻬﺎ‬ ‫‪ :‬ﺃﻥ ﻳﺘﻘﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻐﲑ ﺍﷲ ﻓﻴﻪ ﺷﺮﻛﺔ ‪ ،‬ﻭﻣﺎ ﺃﺻﻌﺐ ﺭﻋﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻂ! ﻭﻗﻴﻞ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ‪ :‬ﺇﻥ ﺃﺣﺪﳘﺎ ﺟﻌﻞ‬ ‫ﻗﺮﺑﺎﻧﻪ ﺃﺣﺴﻦ ﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ‪ ،‬ﻭﺍﻵﺧﺮ ﺟﻌﻞ ﻗﺮﺑﺎﻧﻪ ﺃﺭﺩﺃ ﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﺇﻧﻪ ﺃﺿﻤﺮ ﺃﻧﻪ ﻻ ﻳﺒﺎﱄ ﺳﻮﺍﺀ ﻗﺒﻞ ﺃﻭ ﱂ ﻳﻘﺒﻞ‬ ‫ﻭﻻ ﻳﺰﻭﺝ ﺃﺧﺘﻪ ﻣﻦ ﻫﺎﺑﻴﻞ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﻛﺎﻥ ﻗﺎﺑﻴﻞ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻄﺎﻋﺔ ‪ ،‬ﻓﻠﺬﻟﻚ ﱂ ﻳﻘﺒﻞ ﺍﷲ ﻗﺮﺑﺎﻧﻪ ‪.‬‬ ‫ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ١٢٣٥‬‬ ‫ﺃﻱ ‪ :‬ﻗﺎﻝ ﻫﺎﺑﻴﻞ ﻟﻘﺎﺑﻴﻞ ﻧﺎﺻﺤﺎ ﻭﻣﺮﺷﺪﹰﺍ ‪ :‬ﺇﳕﺎ ﻳﺘﻘﺒﻞ ﺍﷲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺘﻘﲔ ﺍﻟﺬﻳﻦ ﳜﺸﻮﻧﻪ ﰲ ﺍﻟﺴﺮ‬ ‫ﻭﺍﻟﻌﻠﻦ؛ ﻭﻟﻴﺲ ﻣﻦ ﺳﻮﺍﻫﻢ ﻣﻦ ﺍﻟﻈﺎﳌﲔ ﺍﳊﺎﺳﺪﻳﻦ ﻟﻐﲑﻫﻢ ﻋﻠﻰ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻧﻌﻢ ‪ ،‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﳌﺘﻘﲔ‬ ‫ﻟﻜﻲ ﻳﻘﺒﻞ ﻣﻨﻚ ﺍﷲ ‪.‬‬ ‫ﻚ{؟‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ ‪ :‬ﻓﺈﻥ ﻗﻠﺖ ‪ :‬ﻛﻴﻒ ﻛﺎﻥ ﻗﻮﻟﻪ ‪ } :‬ﹺﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﷲ ِﻣ َﻦ ﺍﳌﺘﻘﲔ { ﺟﻮﺍﺑﺎ ﻟﻘﻮﻟﻪ ‪َ } :‬ﻷﻗﹾﺘُﹶﻠﻨﱠ َ‬

‫ﻗﻠﺖ ‪ :‬ﳌﺎ ﻛﺎﻥ ﺍﳊﺴﺪ ﻷﺧﻴﻪ ﻋﻠﻰ ﺗﻘﺒﻞ ﻗﺮﺑﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﲪﻠﻪ ﻋﻠﻰ ﺗﻮﻋﺪﻩ ﺑﺎﻟﻘﺘﻞ ﻗﺎﻝ ﻟﻪ ‪ :‬ﺇﳕﺎ ﺃﺗﻴﺖ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻚ‬ ‫ﻻﻧﺴﻼﺧﻬﺎ ﻣﻦ ﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ‪ ،‬ﻻ ﻣﻦ ﻗﺒﻠﻲ ‪ ،‬ﻓﻠﻢ ﺗﻘﺘﻠﲏ؟ ﻭﻣﺎﻟﻚ ﻻ ﺗﻌﺎﺗﺐ ﻧﻔﺴﻚ ﻭﻻ ﲢﻤﻠﻬﺎ ﻋﻠﻰ ﺗﻘﻮﻯ ﺍﷲ ﺍﻟﱵ ﻫﻲ‬ ‫ﺍﻟﺴﺒﺐ ﰲ ﺍﻟﻘﺒﻮﻝ؟ ﻓﺄﺟﺎﺑﻪ ﺑﻜﻼﻡ ﺣﻜﻴﻢ ﳐﺘﺼﺮ ﺟﺎﻣﻊ ﳌﻌﺎﻥ ‪ .‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻻ ﻳﻘﺒﻞ ﻃﺎﻋﺔ ﺇﻻ ﻣﻦ‬ ‫ﻣﺆﻣﻦ ﻣﺘﻖ ‪.‬‬ ‫ﲔ‬ ‫ﺤﻘﱢ َ‬ ‫ﲔ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َﻳَﺘﻨَﺎ َﻭ ﹸﻝ ﺍﻟﹾﻤُﺴَْﺘ ِ‬ ‫ﲔ َﻣ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﹶﻟ ُﻬ ْﻢ ‪ :‬ﺍ ْﺳ ُﻢ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫َﻭﹶﻗ ْﺪ ﹶﺃﺟَﺎَﺑ ْﺘ ُﻬ ْﻢ ﺍ ﹾﻟﻤُ ْﺮ ﹺﺟﹶﺌﺔﹸ ‪ :‬ﹺﺑﹶﺄﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ﺑﹺﺎ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﻚ ﻣُﻘﹾَﺘ ِﺪ ﹴﺭ )‪َ ،{ (٥٥‬ﻭﹶﺃْﻳﻀًﺎ ﻓﹶﺎﺑْﻨَﺎ‬ ‫ﻕ ِﻋْﻨ َﺪ َﻣﻠِﻴ ٍ‬ ‫ﺻ ْﺪ ﹴ‬ ‫ﺕ َﻭَﻧ َﻬ ﹴﺮ )‪ (٥٤‬ﻓِﻲ َﻣ ﹾﻘَﻌ ِﺪ ِ‬ ‫ﲔ ﻓِﻲ َﺟﻨﱠﺎ ٍ‬ ‫ﺏ ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹺﺇﻥﱠ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﻟِﻠﺜﱠﻮَﺍ ﹺ‬ ‫ﺏ‬ ‫ﻚ ؛ ﺇ ﹾﺫ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎﻓِﺮًﺍ ﹶﻟ ْﻢ َﻳَﺘ ﹶﻘﺮﱠ ْ‬ ‫ﲔ ﻗﹶﺮﱠﺑَﺎ ﹸﻗ ْﺮﺑَﺎﻧًﺎ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺍ ﹾﻟﻤُ ﹶﻘﺮﱢﺏُ ﺍ ﹾﻟ َﻤ ْﺮﺩُﻭ ُﺩ ﹸﻗ ْﺮﺑَﺎُﻧ ُﻪ ﺣِﻴَﻨِﺌ ٍﺬ ﻛﹶﺎﻓِﺮًﺍ َﻭﹺﺇﻧﱠﻤَﺎ ﹶﻛ ﹶﻔ َﺮ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ‬ ‫ﺁ َﺩ َﻡ ِﺣ َ‬ ‫ﲔ‬ ‫ﻆ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ‬ ‫ﻕ ﹶﻟ ﹾﻔ ِ‬ ‫‪ ،‬ﻭَﺃﹶﻳْﻀًﺎ ﹶﻓﻤَﺎ ﺯَﺍ ﹶﻝ ﺍﻟﺴﱠﹶﻠﻒُ َﻳ ﺨَﺎﻓﹸﻮ ﹶﻥ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂَﻳ ِﺔ ‪َ ،‬ﻭﹶﻟ ْﻮ ﹸﺃﺭﹺﻳ َﺪ ﺑﹺﻬَﺎ َﻣ ْﻦ َﻳﺘﱠﻘِﻲ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﹶﻟ ْﻢ َﻳﺨَﺎﻓﹸﻮ ﺍ َﻭﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈ ﹾﻃﻠﹶﺎ ُ‬ ‫ﻉ ﹶﻓﻠﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻠﹸﻪُ َﻋﹶﻠ ْﻴ ِﻪ ‪.‬‬ ‫ﺏ ﺍﻟﺸﱠﺎ ﹺﺭ ﹺ‬ ‫ﺻ ﹶﻞ ﹶﻟﻪُ ﻓِﻲ ِﺧﻄﹶﺎ ﹺ‬ ‫ﺲ ﹺﺑﻜﹶﺎِﻓ ﹺﺮ ﻟﹶﺎ ﹶﺃ ْ‬ ‫ﻭَﺍﻟﹾﻤُﺮَﺍﺩُ ﹺﺑ ِﻪ َﻣ ْﻦ ﹶﻟ ْﻴ َ‬ ‫ﺽ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ ‪:‬‬ ‫ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻔﻀﻴﻞ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ‬ ‫ﺢ " ‪ :‬ﹶﺃﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ َﻣ ْﻦ ﺍﺗﱠﻘﹶﻰ ﺍﻟﻠﱠ َﻪ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫َﻭ " ﺍﻟﹾ ﺠَﻮَﺍﺏُ ﺍﻟﺼﱠﺤِﻴ ُ‬ ‫ﺻ َﻮﺑُﻪُ ﻗِﻴ ﹶﻞ‬ ‫ﻼ َﻭﻫُ َﻮ ﺍﻟﹾﻌَﺰﹺﻳﺰُ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ( ] ﺍﳌﻠﻚ‪ [٢:‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ‬ ‫ﺴﻦُ َﻋ َﻤ ﹰ‬ ‫ﺤﻴَﺎ ﹶﺓ ِﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ‬ ‫ﺕ ﻭَﺍﹾﻟ َ‬ ‫)ﺍﻟﱠﺬِﻱ َﺧﹶﻠ َﻖ ﺍ ﹾﻟ َﻤ ْﻮ َ‬ ‫ﺻﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ‬ ‫ﺻ َﻮﺑُﻪُ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻥﱠ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺻَﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َ‬ ‫‪ :‬ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ‬ ‫ﺏ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠﺔِ‪(١) ،‬‬ ‫ﺻﻮَﺍﺑًﺎ ﻭَﺍﹾﻟ ﺨَﺎِﻟﺺُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻟﻠﱠ ِﻪ ﻭَﺍﻟﺼﱠﻮَﺍ ُ‬ ‫ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َ‬ ‫__________‬ ‫)‪ - (١‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(١٢٤‬‬ ‫ﺻﹶﻠ ْﻴ ﹺﻦ ‪.‬‬ ‫َﻭﻟﹶﺎ ُﺑﺪﱠ ﻓِﻲ ِﻋﺒَﺎ َﺩِﺗ ِﻪ ِﻣ ْﻦ ﹶﺃ ْ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ‬ ‫ﺏ َﺭ ِ‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ﺚ ﹺﺑ ِﻪ ﺭُﺳُﹶﻠﻪُ ؛ ﻭَﻟِﻬَﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍﹾﻟ َ‬ ‫ﺹ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﻟﻪُ ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ُﻣﻮَﺍﹶﻓ ﹶﻘﺔﹸ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﺍﻟﱠﺬِﻱ َﺑَﻌ ﹶ‬ ‫ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ﺇ ْﺧﻠﹶﺎ ُ‬ ‫ﻀﻴْﻞ‬ ‫ﺠ َﻌ ﹾﻞ ِﻟﹶﺄ َﺣ ِﺪ ﻓِﻴ ِﻪ َﺷ ْﻴﺌﹰﺎ ؛ َﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﹸﻔ َ‬ ‫َﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ُﺩﻋَﺎِﺋ ِﻪ ‪ :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ْﺟَﻌ ﹾﻞ َﻋ َﻤﻠِﻲ ﹸﻛﻠﱠ ُﻪ ﺻَﺎِﻟ ﺤًﺎ ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ ِﻟ َﻮ ْﺟﻬﹺﻚ ﺧَﺎِﻟﺼًﺎ َﻭﻟﹶﺎ َﺗ ْ‬ ‫ﺻ َﻮﺑُﻪُ ﻗﹶﺎﻟﹸﻮﺍ ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ‪ :‬ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ‬ ‫ﺴﻦُ َﻋ َﻤﻠﹰﺎ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ‬ ‫ﺽ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ِﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ‬ ‫ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ‬ ‫ﺻﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺻَﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ َﺣﺘﱠﻰ‬ ‫ﺻ َﻮﺑُﻪُ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ َﻤﻞﹸ ﺧَﺎِﻟﺼًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َ‬ ‫َﻭﹶﺃ ْ‬ ‫ﲔ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ‬ ‫ﺏ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠ ِﺔ ﻭَﻟِﻬَﺬﹶﺍ ﹶﺫﻡﱠ ﺍﻟﻠﱠ ُﻪ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ ﺻَﻮَﺍﺑًﺎ ؛ ﻭَﺍﹾﻟ ﺨَﺎِﻟﺺُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻟﻠﱠ ِﻪ ﻭَﺍﻟﺼﱠﻮَﺍ ُ‬ ‫ﺸ َﺮ ْﻋ ُﻪ ِﻣ ْﻦ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﻛﻤَﺎ‬ ‫ﻉ ﹶﻟ ُﻬ ْﻢ ُﺷ َﺮﻛﹶﺎ ُﺅ ُﻫ ْﻢ ِﻣ ْﻦ ﺍﻟﺪﱢﻳ ﹺﻦ ﻣَﺎ ﹶﻟ ْﻢ َﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﹺﺑ ِﻪ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻦ ِﻋﺒَﺎ َﺩ ِﺓ ﹶﻏ ْﻴ ﹺﺮ ِﻩ َﻭِﻓ ْﻌ ﹺﻞ ﻣَﺎ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﻉ ﻣَﺎ َﺷ َﺮ َ‬ ‫َﻋﻠﹶﻰ ﺍﺗﱢﺒَﺎ ﹺ‬ ‫ﺤﺮﱢ ْﻣﻪُ‬ ‫ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﺃ ْﻡ ﹶﻟ ُﻬ ْﻢ ُﺷ َﺮﻛﹶﺎ ُﺀ ﺷَﺮَﻋُﻮ ﺍ ﹶﻟ ُﻬ ْﻢ ِﻣ َﻦ ﺍﻟﺪﱢﻳ ﹺﻦ ﻣَﺎ ﹶﻟ ْﻢ َﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﹺﺑ ِﻪ ﺍﻟﻠﱠ ُﻪ { ﹶﻛﻤَﺎ ﹶﺫﻣﱠ ُﻬ ْﻢ َﻋﻠﹶﻰ ﹶﺃﻧﱠ ُﻬ ْﻢ ﺣَﺮﱠﻣُﻮﺍ ﻣَﺎ ﹶﻟ ْﻢ ﻳُ َ‬ ‫ﺤﻖﱡ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﺣﺮَﺍ َﻡ ﺇﻟﱠﺎ ﻣَﺎ َﺣﺮﱠ َﻣﻪُ ﺍﻟﻠﱠ ُﻪ َﻭﻟﹶﺎ ﺩِﻳ َﻦ ﺇﻟﱠﺎ ﻣَﺎ َﺷ َﺮ َﻋﻪُ ‪.‬‬ ‫ﺍﻟﻠﱠ ُﻪ ‪ .‬ﻭَﺍﻟﺪﱢﻳﻦُ ﺍﹾﻟ َ‬ ‫ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪(١٧٢‬‬ ‫ﺻﻠﹶﺎ ِﻥ ‪":‬‬ ‫ﻚ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺳﻤَﺎ ِﺀ َﻣ ﹾﻘﺼُﻮ ُﺩﻫَﺎ ﻭَﺍﺣِﺪٌ ﻭَﻟﹶﻬَﺎ ﹶﺃ ْ‬ ‫ﺤﻮُ ﹶﺫِﻟ َ‬ ‫ﺴَﺘﻘِﻴ ﹺﻢ َﻭَﻧ ْ‬ ‫ﻁ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﻭَﺍﻟﹾﻌِﺒَﺎﺩَﺓﹸ ﻭَﺍﻟﻄﱠﺎ َﻋﺔﹸ ﻭَﺍﻟِﺎ ْﺳِﺘﻘﹶﺎ َﻣﺔﹸ َﻭﹸﻟﺰُﻭ ُﻡ ﺍﻟﺼﱢﺮَﺍ ِ‬ ‫ﻉ ‪ .‬ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﻓ َﻤ ْﻦ ﻛﹶﺎ ﹶﻥ‬ ‫ﻚ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺒ َﺪ ﹺ‬ ‫ﻉ ﻟﹶﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹶﺫِﻟ َ‬ ‫ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ " ﹶﺃﻟﱠﺎ ﻳُ ْﻌَﺒ َﺪ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ‪َ .‬ﻭ " ﺍﻟﺜﱠﺎﻧﹺﻲ " ﹶﺃ ﹾﻥ ﻳُ ْﻌَﺒ َﺪ ﹺﺑﻤَﺎ ﹶﺃ َﻣ َﺮ َﻭ َﺷ َﺮ َ‬ ‫ﺸ ﹺﺮ ْﻙ ﹺﺑ ِﻌﺒَﺎ َﺩ ِﺓ َﺭﺑﱢ ِﻪ ﺃﹶﺣَﺪًﺍ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﺑﻠﹶﻰ َﻣ ْﻦ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ ِﻟﻠﱠ ِﻪ َﻭﻫُ َﻮ‬ ‫ﻳَﺮْﺟُﻮﺍ ِﻟﻘﹶﺎ َﺀ َﺭﺑﱢ ِﻪ ﹶﻓ ﹾﻠَﻴ ْﻌ َﻤ ﹾﻞ َﻋ َﻤﻠﹰﺎ ﺻَﺎِﻟ ﺤًﺎ َﻭﻟﹶﺎ ُﻳ ْ‬ ‫ﺴﻦُ ﺩِﻳﻨًﺎ ِﻣﻤﱠ ْﻦ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ‬ ‫ﺤ َﺰﻧُﻮ ﹶﻥ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭ َﻣ ْﻦ ﹶﺃ ْﺣ َ‬ ‫ﻣُ ﺤْﺴِﻦٌ ﹶﻓﹶﻠﻪُ ﹶﺃ ْﺟﺮُﻩُ ِﻋْﻨ َﺪ َﺭﺑﱢ ِﻪ َﻭﻟﹶﺎ ﺧَﻮْﻑٌ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭﻟﹶﺎ ُﻫ ْﻢ َﻳ ْ‬ ‫ﺨ ﹶﺬ ﺍﻟﻠﱠ ُﻪ ﺇْﺑﺮَﺍﻫِﻴ َﻢ َﺧﻠِﻴﻠﹰﺎ { ﻓﹶﺎ ﹾﻟ َﻌ َﻤﻞﹸ ﺍﻟﺼﱠﺎِﻟ ﺢُ ﻫُ َﻮ ﺍ ﹾﻟﹺﺈ ْﺣﺴَﺎ ﹸﻥ َﻭﻫُ َﻮ ِﻓ ْﻌﻞﹸ‬ ‫ِﻟﻠﱠ ِﻪ َﻭﻫُ َﻮ ﻣُ ﺤْﺴِﻦٌ ﻭَﺍﺗﱠَﺒ َﻊ ِﻣﻠﱠ ﹶﺔ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ َﺣﻨﹺﻴﻔﹰﺎ ﻭَﺍﺗﱠ َ‬ ‫ﻉ ﻓِﻲ‬ ‫ﺏ ﹶﻓﻤَﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺒ َﺪ ﹺ‬ ‫ﺤﺒَﺎ ﹴ‬ ‫ﺏ ﹶﺃ ْﻭ ﺍ ْﺳِﺘ ْ‬ ‫ﺕ " ِﻫ َﻲ ﻣَﺎ ﹶﺃ َﺣﺒﱠﻪُ ﺍﻟﻠﱠ ُﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ َﻭﻫُ َﻮ ﻣَﺎ ﹶﺃَﻣ َﺮ ﹺﺑ ِﻪ ﹶﺃ ْﻣ َﺮ ﺇﳚَﺎ ﹴ‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫ﺕ ‪ .‬ﻭ " ﺍ ﹾﻟ َ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺍﹾﻟ َ‬ ‫ﺢ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ َﻣ ْﻦ‬ ‫ﺕ َﻭﻟﹶﺎ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﺼﱠﺎِﻟ ﹺ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺸﺮُﻭ َﻋ ﹰﺔ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ ﻳُ ﺤِﺒﱡﻬَﺎ َﻭﻟﹶﺎ َﺭﺳُﻮﹸﻟ ُﻪ ﹶﻓﻠﹶﺎ َﺗﻜﹸﻮ ﹸﻥ ِﻣ ْﻦ ﺍ ﹾﻟ َ‬ ‫ﺖ َﻣ ْ‬ ‫ﺴ ْ‬ ‫ﺍﻟﺪﱢﻳ ﹺﻦ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻴ َ‬ ‫ﺸ ﹺﺮ ْﻙ ﹺﺑ ِﻌﺒَﺎ َﺩ ِﺓ‬ ‫ﺢ ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﹶﻗ ْﻮﻟﹸﻪُ ‪َ } .‬ﻭﻟﹶﺎ ُﻳ ْ‬ ‫ﺕ َﻭﻟﹶﺎ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﺼﱠﺎِﻟ ﹺ‬ ‫ﺴﻨَﺎ ِ‬ ‫ﺤَ‬ ‫ﺲ ِﻣ ْﻦ ﺍﹾﻟ َ‬ ‫ﺶ ﻭَﺍﻟ ﱡﻈﻠﹾﻢﹺ ﹶﻟْﻴ َ‬ ‫َﻳ ْﻌ َﻤﻞﹸ ﻣَﺎ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﻛﹶﺎ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ‬

‫ﺏ َﻳﻘﹸﻮ ﹸﻝ ‪ :‬ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ْﺟَﻌ ﹾﻞ‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ﺹ ﺍﻟﺪﱢﻳ ﹺﻦ ِﻟﻠﱠ ِﻪ َﻭ ْﺣ َﺪﻩُ َﻭﻛﹶﺎ ﹶﻥ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍﹾﻟ َ‬ ‫َﺭﺑﱢ ِﻪ ﺃﹶﺣَﺪًﺍ { َﻭﹶﻗ ْﻮﻟﹸﻪُ ‪ } :‬ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ ِﻟﻠﱠ ِﻪ { ﹶﻓﻬُ َﻮ ﺇ ْﺧﻠﹶﺎ ُ‬ ‫ﺽ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ ‪ِ } :‬ﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ‬ ‫ﻀﻴْﻞ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ‬ ‫ﺠَﻌ ﹾﻞ ِﻟﹶﺄ َﺣ ِﺪ ﻓِﻴ ِﻪ ﺷَﻴْﺌﹰﺎ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ ﹸﻔ َ‬ ‫ﻚ ﺧَﺎِﻟﺼًﺎ َﻭﻟﹶﺎ َﺗ ْ‬ ‫َﻋ َﻤﻠِﻲ ﹸﻛﻠﱠ ُﻪ ﺻَﺎِﻟ ﺤًﺎ ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ ِﻟ َﻮ ْﺟ ﹺﻬ َ‬ ‫ﺻ َﻮﺑُﻪُ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺇﻥﱠ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎِﻟﺼًﺎ‬ ‫ﺻ َﻮﺑُﻪُ ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ‬ ‫ﺴﻦُ َﻋ َﻤﻠﹰﺎ { ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ‬ ‫ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ‬ ‫ﺺ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ‬ ‫ﺻﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ ﺻَﻮَﺍﺑًﺎ ﻭَﺍﹾﻟ ﺨَﺎِﻟ ُ‬ ‫ﺻﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َ‬ ‫َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َ‬ ‫ﻒ‬ ‫ﺤﺒﱡﻪُ ﺍﻟﻠﱠ ُﻪ ﺩَﺍ ِﺧﻠﹰﺎ ﻓِﻲ ﺍ ْﺳ ﹺﻢ ﺍ ﹾﻟ ِﻌﺒَﺎ َﺩ ِﺓ ﹶﻓِﻠﻤَﺎﺫﹶﺍ َﻋ ﹶﻄ َ‬ ‫ِﻟﻠﱠ ِﻪ ﻭَﺍﻟﺼﱠﻮَﺍﺏُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠ ِﺔ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﺟﻤِﻴ ُﻊ ﻣَﺎ ﻳُ ِ‬ ‫ﻋَﻠﹶﻴْﻬَﺎ ﻏﹶﻴْﺮَﻫَﺎ ؛ ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ ‪ } :‬ﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ َﻭﹺﺇﻳﱠﺎ َﻙ َﻧﺴَْﺘ ِﻌﲔُ { َﻭﹶﻗ ْﻮِﻟ ِﻪ ‪ } :‬ﻓﹶﺎ ْﻋُﺒ ْﺪ ُﻩ َﻭَﺗ َﻮﻛﱠ ﹾﻞ َﻋﹶﻠ ْﻴ ِﻪ {‬ ‫ﺢ » ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﺒَﺎ َﺭ َﻙ َﻭَﺗﻌَﺎﻟﹶﻰ ﹶﺃﻧَﺎ‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ‪ .‬ﹶﻛﻤَﺎ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﹶﻓ َﻤ ْﻦ َﻋ ِﻤ ﹶﻞ ِﻟ َﻐ ْﻴ ﹺﺮ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﹶﻛﹶﺄ ْﻫ ﹺﻞ ﺍﻟﺮﱢﻳَﺎ ِﺀ ‪ -‬ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨ ُﻪ ﹶﺫِﻟ َ‬ ‫ﻼ ﹶﺃ ْﺷ َﺮ َﻙ ﻓِﻴ ِﻪ َﻣﻌِﻰ ﹶﻏ ْﻴﺮﹺﻯ َﺗ َﺮ ﹾﻛﺘُﻪُ َﻭ ِﺷﺮْ ﹶﻛﻪُ «)‪..(١‬‬ ‫ﹶﺃ ﹾﻏﻨَﻰ ﺍﻟﺸﱡ َﺮﻛﹶﺎ ِﺀ َﻋ ﹺﻦ ﺍﻟﺸﱢ ْﺮ ِﻙ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٧٦٦٦‬‬ ‫ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪(٣٧٠‬‬ ‫ﻭَﺍﻟﹾﻤُﺮَﺍﺩ ﹶﺃﻥﱠ َﻋﻤَﻞ ﺍ ﹾﻟ ُﻤﺮَﺍﺋِﻲ ﺑَﺎﻃِﻞ ﻟﹶﺎ ﹶﺛﻮَﺍﺏ ﻓِﻴ ِﻪ ‪ ،‬ﻭَﻳَﺄﹾﺛﹶﻢ ﹺﺑ ِﻪ ‪.‬‬ ‫ﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ‪) -‬ﺝ ‪ / ٩٠‬ﺹ ‪( ٢‬‬ ‫ﺷﺮﻃﻲ ﻗﺒﻮﻝ ﺍﻟﻌﺒﺎﺩﺓ‪:‬‬ ‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﺃﻣﺎ‬ ‫ﺑﻌﺪ‪ :‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺘﺴﻌﻮﻥ ﻣﻦ ﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ﺍﻟﱵ ﺗﺘﻢ ﰲ ﻛﻞ ﲬﻴﺲ ﻣﻦ ﻛﻞ ﺃﺳﺒﻮﻉ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳋﻤﻴﺲ‬ ‫ﺍﻟﻌﺸﺮﻭﻥ ﻣﻦ ﺷﻬﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﻣﻦ ﻋﺎﻡ )‪١٤١٥‬ﻫـ(‪ .‬ﻟﻘﺎﺅﻧﺎ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺳﻴﺸﺘﻤﻞ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻌﻤﺮﺓ ﻭﺍﳊﺞ ﺑﺈﳚﺎﺯ‪ ،‬ﰒ‬ ‫ﰲ ﺍﻟﻠﻘﺎﺀﺍﺕ ﺍﻷﺧﺮﻯ ﺳﻮﻑ ﻧﺘﻜﻠﻢ ﻋﻦ ﺃﺭﻛﺎﻥ ﻭﻭﺍﺟﺒﺎﺕ ﺍﳊﺞ ﻭ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﰒ ﻋﻦ ﳏﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻟﻨﺎ ﲨﻴﻌﹰﺎ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﺘﻢ ﺇﻻ ﺑﺸﺮﻃﲔ‪ :‬ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ‪ :‬ﺍﻹﺧﻼﺹ ﷲ‪ .‬ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ‪ :‬ﺍﳌﺘﺎﺑﻌﺔ ﻟﺮﺳﻮﻝ ﺍﷲ‬ ‫ﲔ ﹶﻟﻪُ ﺍﻟﺪﱢﻳ َﻦ ُﺣَﻨﻔﹶﺎ َﺀ ]ﺍﻟﺒﻴﻨﺔ‪[٥:‬‬ ‫ﺼَ‬ ‫ﺨِﻠ ِ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ .‬ﺩﻟﻴﻞ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ :‬ﻭﻣَﺎ ﺃﹸ ِﻣﺮُﻭﺍ ﹺﺇﻟﱠﺎ ِﻟَﻴ ْﻌﺒُﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ُﻣ ْ‬ ‫ﻓـ)ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ( ﻫﺬﺍ ﺍﻹﺧﻼﺹ‪ ،‬ﻭ)ﺣﻨﻔﺎﺀ( ﻫﺬﻩ ﺍﳌﺘﺎﺑﻌﺔ‪ ،‬ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ‬ ‫ﺉ ﻣﺎ ﻧﻮﻯ(‪ .‬ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮ ﹴ‬ ‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ‪ ) :‬ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻣﻦ ﻋﻤﻞ‬ ‫ﻼ ﺃﺷﺮﻙ ﻣﻌﻲ ﻓﻴﻪ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ( ﻓﻬﺬﺍ ﺍﻹﺧﻼﺹ‪ .‬ﺍﳌﺘﺎﺑﻌﺔ‪ :‬ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ‬ ‫ﻋﻤ ﹰ‬ ‫ﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ(‪ ،‬ﻭﰲ ﻟﻔﻆ‪) :‬ﻣﻦ‬ ‫ﻋﻨﻬﺎ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ‬ ‫ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ( ﺇﺫﹰﺍ‪ ..‬ﻻ ﺑﺪ ﻣﻦ ﺍﻹﺧﻼﺹ ﻭﺍﳌﺘﺎﺑﻌﺔ‪ .‬ﻭﻻ ﺗﺘﺤﻘﻖ ﺍﳌﺘﺎﺑﻌﺔ ﺃﻻ ﲟﻌﺮﻓﺔ ﻛﻴﻒ ﻛﺎﻥ‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻔﻌﻞ ﺣﱴ ﻧﻜﻮﻥ ﻣﺘﺒﻌﲔ ﻟﻪ‪ ،‬ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﻭﳓﻦ ﻧﻔﻌﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻥ ﻧﺴﺘﺤﻀﺮ‬ ‫ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ‪ :‬ﺍﻹﺧﻼﺹ ﻭﺍﳌﺘﺎﺑﻌﺔ‪ .‬ﺍﻹﺧﻼﺹ‪ :‬ﺑﺄﻥ ﻻ ﻧﺒﺘﻐﻲ ﺑﻌﺒﺎﺩﺍﺗﻨﺎ ﺇﻻ ﻭﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻥ ﻧﺴﺘﺸﻌﺮ ﺃﻳﻀﹰﺎ‬ ‫ﻼ‪ :‬ﻋﻨﺪ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﳓﻦ ﻧﺘﻮﺿﺄ ﻧﻐﺴﻞ ﺍﻷﻋﻀﺎﺀ ﺍﳌﻐﺴﻮﻟﺔ ﻣﻨﻬﺎ ﻭﳕﺴﺢ ﺍﳌﻤﺴﻮﺡ ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﺃﻧﻨﺎ ﳕﺘﺜﻞ ﺃﻭﺍﻣﺮ ﺍﷲ‪ ،‬ﻓﻤﺜ ﹰ‬ ‫ﻧﺴﺘﺤﻀﺮ ﺑﺄﻧﻨﺎ ﳕﺘﺜﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪َ :‬ﻳﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺇﹺﺫﹶﺍ ﹸﻗ ْﻤُﺘ ْﻢ ﹺﺇﻟﹶﻰ ﺍﻟﺼﱠﻼ ِﺓ ﻓﹶﺎﻏﹾﺴِﻠﹸﻮﺍ ُﻭﺟُﻮ َﻫ ﹸﻜ ْﻢ ]ﺍﳌﺎﺋﺪﺓ‪ [٦:‬ﺇﱃ‬ ‫ﺁﺧﺮﻩ‪ .‬ﺣﱴ ﻳﺘﻢ ﺍﻹﺧﻼﺹ ﻭﺍﻹﺫﻋﺎﻥ ﻭﺍﻟﺬﻝ ﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﰒ ﻧﺴﺘﺤﻀﺮ ﺃﻳﻀﹰﺎ ﺃﻧﻨﺎ ﻧﺘﺎﺑﻊ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬ ‫ﺴَﻨ ﹲﺔ ]ﺍﻷﺣﺰﺍﺏ‪.......[٢١:‬‬ ‫ﰲ ﻫﺬﺍ؛ ﻷﻥ ﻫﺬﺍ ﳑﺎ ﺃﻣﺮﻧﺎ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﹶﻟﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﻓِﻲ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ﹸﺃﺳْﻮَﺓﹲ َﺣ َ‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٣٤٨٠‬‬

‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٧٥١٥‬ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺎﻟﻌﻤﻞ ﺍﳋﺎﻟﺺ ﺍﻟﺼﻮﺍﺏ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ١٦ :‬ﳏﺮﻡ ‪١٤٢٢‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﻛﻴﻒ ﳝﻜﻦ ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﻭ ﻛﻴﻒ ﳝﻜﻦ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺫﻟﻚ ﺍﻹﺧﻼﺹ؟‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺎﻹﺧﻼﺹ ﻫﻮ‪ :‬ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﺳﺒﻴﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺑﺄﻥ ﻳﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻭﺣﺪﻩ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﺃﻧﻪ ﺍﳌﻨﻌﻢ ﺍﳌﺘﻔﻀﻞ ﺍﻟﺬﻱ ﻻ ﻳﻠﻴﻖ‬ ‫ﺑﻌﺒﺪﻩ ﺃﻥ ﻳﻠﺘﻔﺖ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻋﻤﻞ ﺃﺭﻳﺪ ﺑﻪ ﻏﲑ ﻭﺟﻪ ﺍﷲ‪ ،‬ﻓﻬﻮ ﻋﻤﻞ ﺣﺎﺑﻂ ﻣﺮﺩﻭﺩ‪.‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻣﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ﻧﻮﻑ ﺇﻟﻴﻬﻢ ﺃﻋﻤﺎﳍﻢ ﻓﻴﻬﺎ ﻭﻫﻢ ﻓﻴﻬﺎ ﻻ ﻳﺒﺨﺴﻮﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻟﻴﺲ‬ ‫ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﺍﻟﻨﺎﺭ ﻭﺣﺒﻂ ﻣﺎ ﺻﻨﻌﻮﺍ ﻓﻴﻬﺎ ﻭﺑﺎﻃﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ( ]ﻫﻮﺩ‪.[١٦ ،١٥ :‬‬ ‫ﻼ ﺃﺷﺮﻙ ﻓﻴﻪ ﻣﻌﻲ ﻏﲑﻱ ﺗﺮﻛﺘﻪ‬ ‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ " :‬ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ‬ ‫ﻭﺷﺮﻛﻪ" ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.‬‬ ‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﳏﻤﻮﺩ ﺑﻦ ﻟﺒﻴﺪ ﻗﺎﻝ‪ :‬ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪" :‬ﻳﺎ‬ ‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻳﺎﻛﻢ ﻭﺷﺮﻙ ﺍﻟﺴﺮﺍﺋﺮ" ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﺷﺮﻙ ﺍﻟﺴﺮﺍﺋﺮ؟ ﻗﺎﻝ‪ " :‬ﻳﻘﻮﻡ ﺍﻟﺮﺟﻞ ﻓﻴﺼﻠﻲ ﻓﻴﺰﻳﻦ ﺻﻼﺗﻪ‬ ‫ﺟﺎﻫﺪﹰﺍ ﳌﺎ ﻳﺮﻯ ﻣﻦ ﻧﻈﺮ ﺍﻟﺮﺟﺎﻝ ﺇﻟﻴﻪ‪ ،‬ﻓﺬﻟﻚ ﺷﺮﻙ ﺍﻟﺴﺮﺍﺋﺮ"‪.‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ( ]ﺍﳌﻠﻚ‪.[٢ :‬‬ ‫ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﰲ ﺗﻔﺴﲑ ﺍﻟﻌﻤﻞ ﺍﳊﺴﻦ‪ :‬ﺃﺧﻠﺼﻪ ﻭﺃﺻﻮﺑﻪ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﺃﺧﻠﺼﻪ ﻭﺃﺻﻮﺑﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﻤﻞ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺧﺎﻟﺼﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺻﻮﺍﺑﹰﺎ ﱂ ﻳﻘﺒﻞ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺻﻮﺍﺑﹰﺎ ﻭﱂ ﻳﻜﻦ ﺧﺎﻟﺼﹰﺎ ﱂ ﻳﻘﺒﻞ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﺧﺎﻟﺼﹰﺎ ﺻﻮﺍﺑﺎﹰ‪ ،‬ﻓﺎﳋﺎﻟﺺ‬ ‫ﻣﺎ ﻛﺎﻥ ﷲ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺴﻨﺔ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺘﻌﺎﻫﺪ ﺇﺧﻼﺻﻪ‪ ،‬ﻭﺃﻥ ﳛﺎﺳﺐ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻥ ﻳﻔﺘﺶ ﰲ ﺃﺣﻮﺍﳍﺎ‪ ،‬ﻓﺈﻥ ﺍﻹﺧﻼﺹ ﻋﺰﻳﺰ‪ ،‬ﻭﻫﻮ ﺃﺷﺪ ﺷﻲﺀ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺘﺎﺑﻌﻲ ﺍﳉﻠﻴﻞ ﺍﺑﻦ ﺃﰊ ﻣﻠﻜﻴﺔ‪ :‬ﺃﺩﺭﻛﺖ ﺛﻼﺛﲔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻠﻬﻢ‬ ‫ﳜﺎﻑ ﺍﻟﻨﻔﺎﻕ ﻋﻠﻰ ﻧﻔﺴﻪ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺻ َﺪﹶﻗ ﹰﺔ ِﻣ ْﻦ ﹸﻏﻠﹸﻮ ﹴﻝ «)‪.(١‬‬ ‫ﻼ ﹰﺓ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹸﻃﻬُﻮ ﹴﺭ َﻭ ﹶﻻ َ‬ ‫ﺻﹶ‬ ‫ﺢ ‪ » :‬ﹶﻻ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻠﱠ ُﻪ َ‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤ ِﺪ ﻳ ِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﹾﻟ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﺨﻤَﺎ ﹴﺭ «)‪.(٢‬‬ ‫ﺾ ﹺﺇﻻﱠ ﹺﺑ ِ‬ ‫ﻼ ﹶﺓ ﺣَﺎِﺋ ﹴ‬ ‫ﺻﹶ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‪ » :‬ﹶﻻ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻠﱠ ُﻪ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﺲ َﻋﹶﻠ ْﻴ ِﻪ ﺃﹶﻣْﺮُﻧَﺎ ‪ ،‬ﹶﻓ ْﻬ َﻮ َﺭﺩﱞ « )‪(٣‬‬ ‫ﻼ ﹶﻟْﻴ َ‬ ‫ﺢ ‪َ » :‬ﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ‬ ‫ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺤﺪِﻳ ِ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟ َ‬ ‫__________‬ ‫)‪ - (١‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ ﺑﺮﻗﻢ)‪ ( ١٤٠‬ﺻﺤﻴﺢ‬ ‫ﺷﺮﺡ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١١١‬‬ ‫ﺣَﺎ ِﺷَﻴﺔﹸ ﺍﻟﺴﱢ ْﻨ ِﺪﻱﱢ ‪:‬‬ ‫ﹶﻗﻮْﻟﻪ ) ﻟﹶﺎ َﻳ ﹾﻘﺒَﻞ ﺍﻟﻠﱠﻪ (ﹶﻗﺒُﻮﻝ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ﺍ ﹾﻟ َﻌﻤَﻞ ﹺﺭﺿَﺎ ُﻩ ﹺﺑ ِﻪ ﻭَﺛﹶﻮَﺍﺑﻪ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻓ َﻌﺪَﻡ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳُﺜِﻴﺒﻪُ َﻋﹶﻠ ْﻴِﻪ‬

‫ﺢ ﻳُﻄﹾﻠﹶﻖ َﻋﻠﹶﻰ‬ ‫ﻀﻢﱢ ﺍﻟﻄﱠﺎﺀ ِﻓﻌْﻞ ﺍﻟﺘﱠ ﹾﻄﻬﹺﲑ َﻭﻫُ َﻮ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﻫَﺎﻫُﻨَﺎ ﻭَﺑﹺﻔﹶﺘْ ﺤِﻬَﺎ ِﺍﺳْﻢ ِﻟ ﹾﻠﻤَﺎ ِﺀ ﹶﺃ ْﻭ ﺍﻟﺘﱡﺮَﺍﺏ َﻭﻗِﻴ ﹶﻞ ﺑﹺﺎ ﹾﻟ ﹶﻔْﺘ ﹺ‬ ‫) ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹸﻃﻬُﻮﺭ (ﹺﺑ َ‬ ‫ﺸ ْﻲ ٍﺀ ُﻣﻐَﺎﻳﹺﺮ ﻟِﻠ ﱡﻄﻬُﻮ ﹺﺭ ﹺﺇ ﹾﺫ ﻟﹶﺎ ُﺑﺪﱠ ِﻣ ْﻦ‬ ‫ﺻﻠﹶﺎﺓ ﻣُﻠﹾﺘَﺒﹺﺴَﺔ ﹺﺑ َ‬ ‫ﺲ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ َ‬ ‫ﺍ ﹾﻟ ِﻔﻌْﻞ ﻭَﺍﻟﹾﻤَﺎﺀ ﹶﻓﻬَﺎ ُﻫﻨَﺎ َﻳ ﺠُﻮﺯ ﺍ ﹾﻟ َﻮ ْﺟﻬَﺎ ِﻥ ﻭَﺍ ﹾﻟ َﻤ ْﻌَﻨﻰ ﹺﺑﻠﹶﺎ ﹸﻃﻬُﻮﺭ َﻭﹶﻟْﻴ َ‬ ‫ﺿﺪّ ﺍﻟ ﱡﻄﻬُﻮﺭ َﺣ ْﻤﻠﹰﺎ ِﻟﻤُﻄﹾﹶﻠ ﹺﻖ ﺍ ﹾﻟ ُﻤﻐَﺎﻳﹺﺮ َﻋﻠﹶﻰ ﺍ ﹾﻟﻜﹶﺎﻣِﻞ َﻭﻫُ َﻮ ﺍﻟﹾﺤَﺪَﺙ‬ ‫ﻣُﻠﹶﺎَﺑﺴَﺔ ﺍﻟﺼﱠﻠﹶﺎﺓ ﹺﺑﻤَﺎ ُﻳﻐَﺎﻳﹺﺮ ﺍﻟ ﱡﻄﻬُﻮﺭ ِ‬ ‫ﺼﻨﱢﻒ َﺭ ِﺣ َﻤﻪُ‬ ‫ﺤﺮَﺍﻡ ﻭَﻏﹶﺮَﺽ ﺍ ﹾﻟ ُﻤ َ‬ ‫ﺨﻴَﺎﻧَﺔ ﻭَﺍ ﹾﻟ َ‬ ‫ﺨﻴَﺎﻧَﺔ ﻓِﻲ ﺧُ ﹾﻔﻴَﺔ ﻭَﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﻣُﻄﹾﻠﹶﻖ ﺍﹾﻟ ِ‬ ‫ﺠﻤَﺔ ﹶﺃ ﺻْﻠﻪ ﺍ ﹾﻟ ِ‬ ‫ﻀﻢﱢ ﺍ ﹾﻟَﻐﻴْﻦ ﺍ ﹾﻟ ُﻤ ْﻌ َ‬ ‫) ِﻣ ْﻦ ﹸﻏﻠﹸﻮﻝ ( ﹺﺑ َ‬ ‫ﺤﺪِﻳﺚ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ﹾﻄﻠﹸﻮﺏ َﻳَﺘ َﻮﻗﱠﻒ َﻋﻠﹶﻰ‬ ‫ﺶ ﹺﺑﹶﺄﻥﱠ َﺩﻟﹶﺎﻟﹶﺔ ﺍﹾﻟ َ‬ ‫ﺤﺪِﻳﺚ َﻳ ُﺪﻝﹼ َﻋﻠﹶﻰ ِﺍ ﹾﻓِﺘﺮَﺍﺽ ﺍ ﹾﻟ ُﻮ ﺿُﻮﺀ ﻟِﻠﺼﱠﻠﹶﺎ ِﺓ َﻭﻧُﻮِﻗ َ‬ ‫ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﺃﻥﱠ ﺍﹾﻟ َ‬ ‫ﺻ ﺤﱠﺔ ﺍﻟﺼﱠﻠﹶﺎﺓ ﹺﺑﻠﹶﺎ ﹸﻃﻬُﻮﺭ َﻭﻟﹶﺎ َﺩﻟﹶﺎﻟﹶﺔ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ﹾﻞ َﻋﻠﹶﻰ ِﺍ ْﻧِﺘﻔﹶﺎﺀ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ﻭَﺍﻟﹾﻘﹶﺒُﻮﻝ ﹶﺃ َﺧﺺّ ِﻣ ْﻦ ﺍﻟﺼﱢ ﺤﱠﺔ َﻭﻟﹶﺎ َﻳ ﹾﻠﺰَﻡ‬ ‫َﺩﻟﹶﺎﻟﹶﺘﻪ َﻋﻠﹶﻰ ِﺍ ْﻧِﺘﻔﹶﺎﺀ ِ‬ ‫ﺼﻠﹶﺎ ِﺓ ﺍ ﹾﻟ َﻌﺒْﺪ ﺍﻟﹾﺂﺑﹺﻖ َﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎﻝ‬ ‫ِﻣ ْﻦ ِﺍ ْﻧِﺘﻔﹶﺎﺀ ﺍﹾﻟﹶﺄ َﺧﺺّ ِﺍْﻧِﺘﻔﹶﺎﺀ ﺍ ﹾﻟﹶﺄ َﻋﻢّ ﻭَﻟِﺬﹶﺍ َﻭ َﺭ َﺩ ِﺍ ْﻧِﺘﻔﹶﺎﺀ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ﻓِﻲ َﻣﻮَﺍ ﺿِﻊ َﻣ َﻊ ﹸﺛﺒُﻮﺕ ﺍﻟﺼﱢ ﺤﱠﺔ ﹶﻛ َ‬ ‫ﺍ ﹾﻟﹶﺄﺻْﻞ ﻓِﻲ َﻋﺪَﻡ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ﻫُ َﻮ َﻋﺪَﻡ ﺍﻟﺼﱢ ﺤﱠﺔ َﻭﻫُ َﻮ َﻳ ﹾﻜﻔِﻲ ﻓِﻲ ﺍ ﹾﻟ َﻤ ﹾﻄﻠﹸﻮﺏ ﹺﺇﻟﱠﺎ ﺇﹺﺫﹶﺍ َﺩﻝﱠ َﺩﻟِﻴﻞ َﻋﻠﹶﻰ ﹶﺃﻥﱠ َﻋﺪَﻡ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ِﻟﹶﺄ ْﻣ ﹴﺮ ﺁﺧَﺮ‬ ‫ِﺳﻮَﻯ َﻋﺪَﻡ ﺍﻟﺼﱢ ﺤﱠﺔ َﻭﻟﹶﺎ َﺩﻟِﻴﻞ ﻫَﺎ ُﻫﻨَﺎ َﻭﺍﹶﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ْﻋﻠﹶﻢ ‪.‬‬ ‫)‪ - (٢‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ)‪ ( ٦٤١‬ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(١٦١‬‬ ‫ﺻﻠﹶﺎﺓ ﺍ ﹾﻟ َﻤ ْﺮﺃﹶﺓ ﺍ ﹾﻟﺒَﺎِﻟﻐَﺔ ‪ ،‬ﺇﹺﺫﹶﺍ ﺍ ﹾﻟﹶﺄ ﺻْﻞ ﻓِﻲ َﻧﻔﹾﻲ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ َﻧﻔﹾﻲ ﺍﻟﺼﱢ ﺤﱠﺔ ﹺﺇﻟﱠﺎ ِﻟ َﺪﻟِﻴ ﹴﻞ ‪،‬‬ ‫ﺼ ﺢّ َ‬ ‫ﻱ ﻟﹶﺎ َﺗ ِ‬ ‫ﺻﻠﹶﺎﺓ ﺣَﺎﺋِﺾ ( ‪ :‬ﹶﺃ ْ‬ ‫) ﻟﹶﺎ َﻳ ﹾﻘﺒَﻞ ﺍﻟﻠﱠﻪ َ‬ ‫ﺤﻴْﺾ َﻭﹶﻟ ْﻢ ُﻳ ﹺﺮ ْﺩ ﹺﺑ ِﻪ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﻓِﻲ ﹶﺃﻳﱠﺎﻡ ﺣَﻴْﻀﻬَﺎ‬ ‫ﺖ ِﺳﻦّ ﺍﹾﻟ َ‬ ‫ﺾ ﺍ ﹾﻟ َﻤ ْﺮﺃﹶﺓ ﺍﻟﱠﺘِﻲ َﺑﹶﻠ َﻐ ْ‬ ‫ﺨﻄﱠﺎﹺﺑﻲّ ‪ :‬ﻳُﺮﹺﻳﺪ ﺑﹺﺎﹾﻟ ﺤَﺎِﺋ ﹺ‬ ‫ﻛﹶﺬﹶﺍ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎﺓ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ َ‬ ‫ﺤﻴْﺾ ِﻟَﻴَﺘﻨَﺎﻭَﻝ‬ ‫ﺾ َﻣ ْﻦ َﺷ ﹾﺄﻬﻧﹶﺎ ﺍﹾﻟ َ‬ ‫ﺼﻠﱢﻲ ﹺﺑ َﻮ ْﺟ ٍﻪ " ‪َ :‬ﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎﺓ ‪ :‬ﻗِﻴ ﹶﻞ ﺍﻟﹾﺄﹶ ﺻْﻮَﺏ ﹶﺃ ﹾﻥ ُﻳﺮَﺍﺩ ﺑﹺﺎﹾﻟ ﺤَﺎِﺋ ﹺ‬ ‫‪ِ ،‬ﻟﹶﺄﻥﱠ " ﺍﹾﻟ ﺤَﺎﺋِﺾ ﻟﹶﺎ ُﺗ َ‬ ‫ﺻﻠﹶﺎﻬﺗﹶﺎ ﹶﺃ ْﻳﻀًﺎ‬ ‫ﺼ ﺤﱠ ِﺔ َ‬ ‫ﺍﻟﺼﱠ ِﻐﲑَﺓ ﹶﺃ ْﻳﻀًﺎ ‪ ،‬ﹶﻓﹺﺈﻥﱠ َﺳﺘْﺮ ﺭَﺃﹾﺳﻬَﺎ َﺷﺮْﻁ ِﻟ ِ‬ ‫ﺤﺮﱠﺓ ﻭَﺍ ﹾﻟﹶﺄﻣَﺔ ﻓِﻲ ﺍ ﹾﻟ َﻌ ْﻮﺭَﺓ‬ ‫ﺤﺪِﻳﺚ ‪َ :‬ﻣ ْﻦ َﺳﻮﱠﻯ ﺑَﻴْﻦ ﺍﹾﻟ ُ‬ ‫ﺨﻤﱠﺮ ﹺﺑ ِﻪ ِﻣ ْﻦ ِﺳﺘْﺮ َﺭﺃﹾﺱ ‪ .‬ﻭَﺍ ْﺳَﺘ َﺪﻝﱠ ﺑﹺﻬَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﻱ ﻣَﺎ ُﻳَﺘ َ‬ ‫ﺨﻤَﺎ ﹴﺭ ( ‪ " :‬ﹶﺃ ْ‬ ‫) ﹺﺇﻟﱠﺎ ﹺﺑ ِ‬ ‫ﺠ ْﻤﻬُﻮﺭ ﺑَﻴْﻦ‬ ‫ﻕ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ َﻭﺃﹶﺑُﻮ َﺣﻨﹺﻴﻔﹶﺔ ﻭَﺍﹾﻟ ُ‬ ‫ﺤﺮﱠﺓ ﻭَﺍ ﹾﻟﹶﺄﻣَﺔ َﻭﻫُ َﻮ ﹶﻗﻮْﻝ ﹶﺃﻫْﻞ ﺍﻟﻈﱠﺎﻫِﺮ ‪َ ،‬ﻭﹶﻓﺮﱠ َ‬ ‫ِﻟ ُﻌﻤُﻮ ﹺﻡ ِﺫﻛﹾﺮ ﺍﹾﻟ ﺤَﺎﺋِﺾ َﻭﹶﻟ ْﻢ ُﻳ ﹶﻔﺮﱢﻕ ﺑَﻴْﻦ ﺍﹾﻟ ُ‬ ‫ﺠ َﻌﻠﹸﻮﺍ َﻋ ْﻮﺭَﺓ ﺍ ﹾﻟﹶﺄﻣَﺔ ﻣَﺎ ﺑَﻴْﻦ ﺍﻟﺴﱡﺮﱠﺓ ﻭَﺍﻟﺮﱡﻛﹾﺒَﺔ ﻛﹶﺎﻟﺮﱠﺟُ ﹺﻞ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ﻣَﺎﻟِﻚ ‪ :‬ﺍﹾﻟﹶﺄﻣَﺔ ﻋَﻮْﺭَﻬﺗﹶﺎ ﻛﹶﺎﹾﻟ ﺤُﺮﱠ ِﺓ ﺣَﺎﺷَﺎ‬ ‫ﺤﺮﱠﺓ ﻭَﺍ ﹾﻟﹶﺄﻣَﺔ ‪ ،‬ﹶﻓ َ‬ ‫َﻋ ْﻮﺭَﺓ ﺍﹾﻟ ُ‬ ‫ﺤ ﺠَﺎﺯ َﻋﻠﹶﻰ ﹶﻛﺸْﻒ ﺍ ﹾﻟﹺﺈﻣَﺎﺀ ِﻟ ُﺮﺀُﻭ ِﺳ ﹺﻬﻦﱠ ‪ ،‬ﻫَﻜﹶﺬﹶﺍ َﺣﻜﹶﺎ ُﻩ َﻋ ْﻨﻪُ ﺍِﺑْﻦ َﻋﺒْﺪ ﺍﹾﻟَﺒﺮّ‬ ‫ﺲ ﹺﺑ َﻌ ْﻮ َﺭ ٍﺓ ‪َ ،‬ﻭ ﹶﻛﹶﺄﻧﱠﻪُ َﺭﺃﹶﻯ ﺍ ﹾﻟ َﻌﻤَﻞ ﻓِﻲ ﺍﹾﻟ ِ‬ ‫َﺷﻌْﺮﻫَﺎ ﹶﻓﹶﻠ ْﻴ َ‬ ‫ﺸﻬُﻮﺭ َﻋ ْﻨﻪُ ﹶﺃﻥﱠ َﻋ ْﻮﺭَﺓ ﺍ ﹾﻟﹶﺄﻣَﺔ ﻛﹶﺎﻟﺮﱠﺟُ ﹺﻞ ‪ ،‬ﻛﹶﺬﹶﺍ ﻓِﻲ ﺍﻟﻨﱠﻴْﻞ ‪.‬‬ ‫ﻓِﻲ ﺍﻟِﺎ ْﺳِﺘ ﹾﺬﻛﹶﺎﺭ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﹾﻌِﺮَﺍﻗِﻲّ ﻓِﻲ َﺷﺮْﺡ ﺍﻟﺘﱢ ْﺮِﻣ ِﺬﻱّ ‪ :‬ﻭَﺍ ﹾﻟ َﻤ ْ‬ ‫)‪ - (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٤٥٩٠‬‬ ‫ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(١٥٠‬‬ ‫َﻭ َﻣ ْﻌﻨَﺎﻩُ ‪ :‬ﹶﻓﻬُ َﻮ ﺑَﺎﻃِﻞ ﹶﻏ ْﻴﺮ ُﻣ ْﻌَﺘﺪّ ﹺﺑ ِﻪ ‪.‬‬ ‫ﺻﺮﹺﻳﺢ ﻓِﻲ َﺭﺩّ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﹺﺈﻧﱠﻪُ َ‬ ‫ﺤﺪِﻳﺚ ﻗﹶﺎ ِﻋﺪَﺓ َﻋﻈِﻴﻤَﺔ ِﻣ ْﻦ ﹶﻗﻮَﺍﻋِﺪ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎﻡ ‪َ ،‬ﻭﻫُ َﻮ ِﻣ ْﻦ َﺟﻮَﺍﻣِﻊ ﹶﻛﻠِﻤﻪ َ‬ ‫ﻭَﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﹸﻛﻞﹼ ﺍﹾﻟﹺﺒﺪَﻉ ﻭَﺍﻟﹾﻤُ ﺨَْﺘ َﺮﻋَﺎﺕ ‪.‬‬ ‫ﲔ ﻓِﻲ ﹺﺑ ْﺪﻋَﺔ َﺳَﺒ َﻖ ﺇﹺﻟﹶﻴْﻬَﺎ ‪ ،‬ﻓﹶﺈﹺﺫﹶﺍ ﹸﺍ ْﺣُﺘ ﺞﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺑﹺﺎﻟﺮﱢﻭَﺍَﻳ ِﺔ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ‬ ‫َﻭﻓِﻲ ﺍﻟﺮﱢﻭَﺍﻳَﺔ ﺍﻟﺜﱠﺎﻧﹺﻴَﺔ ﹺﺯﻳَﺎﺩَﺓ َﻭ ِﻫ َﻲ ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﻳُﻌَﺎﻧﹺﺪ َﺑﻌْﺾ ﺍ ﹾﻟﻔﹶﺎ ِﻋِﻠ َ‬ ‫ﺤ َﺪﺛﹶﺎﺕ ‪َ ،‬ﺳﻮَﺍﺀ ﹶﺃ ْﺣﺪَﺛﹶﻬَﺎ ﺍ ﹾﻟﻔﹶﺎﻋِﻞ ‪ ،‬ﹶﺃ ْﻭ‬ ‫ﺼﺮﹺﻳﺢ ﹺﺑ َﺮﺩﱢ ﹸﻛﻞﹼ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺤَﺘ ﺞّ َﻋﹶﻠ ْﻴ ِﻪ ﺑﹺﺎﻟﺜﱠﺎﹺﻧَﻴ ِﺔ ﺍﻟﱠﺘِﻲ ﻓِﻴﻬَﺎ ﺍﻟﺘﱠ ْ‬ ‫َﻳﻘﹸﻮﻝ ‪ :‬ﹶﺃﻧَﺎ ﻣَﺎ ﹶﺃ ْﺣ َﺪﺛﹾﺖ ﺷَﻴْﺌﹰﺎ ﹶﻓﻴُ ْ‬ ‫َﺳَﺒ َﻖ ﹺﺑﹺﺈ ْﺣﺪَﺍِﺛﻬَﺎ ‪.‬‬ ‫ﲔ ‪ :‬ﹺﺇﻥﱠ ﺍﻟﻨﱠﻬْﻲ َﻳ ﹾﻘَﺘﻀِﻲ ﺍ ﹾﻟﹶﻔﺴَﺎﺩ ‪َ .‬ﻭ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻟﹶﺎ َﻳ ﹾﻘَﺘﻀِﻲ ﺍ ﹾﻟﹶﻔﺴَﺎﺩ َﻳﻘﹸﻮﻝ‬ ‫ﺤﺪِﻳﺚ ‪َ :‬ﺩﻟِﻴﻞ ِﻟ َﻤ ْﻦ َﻳﻘﹸﻮﻝ ِﻣ ْﻦ ﺍ ﹾﻟﹸﺄ ﺻُﻮِﻟﻴﱢ َ‬ ‫َﻭﻓِﻲ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َ‬ ‫ﻫَﺬﹶﺍ َﺧﺒَﺮ ﻭَﺍﺣِﺪ ‪َ ،‬ﻭﻟﹶﺎ َﻳ ﹾﻜﻔِﻲ ﻓِﻲ ﹺﺇ ﹾﺛﺒَﺎﺕ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪَﺓ ﺍ ﹾﻟ ُﻤ ﹺﻬﻤﱠﺔ ‪ ،‬ﻭَﻫَﺬﹶﺍ َﺟﻮَﺍﺏ ﻓﹶﺎﺳِﺪ ‪.‬‬ ‫ﺤﺪِﻳﺚ ِﻣﻤﱠﺎ ﻳَﻨْﺒَﻐِﻲ ﺣِﻔﹾﻈﻪ ﻭَﺍ ْﺳِﺘ ْﻌﻤَﺎﻟﻪ ﻓِﻲ ﹺﺇ ْﺑﻄﹶﺎﻝ ﺍ ﹾﻟﻤُْﻨ ﹶﻜﺮَﺍﺕ ‪َ ،‬ﻭﹺﺇﺷَﺎﻋَﺔ ﺍﻟِﺎ ْﺳِﺘ ْﺪﻟﹶﺎﻝ ﹺﺑ ِﻪ ‪.‬‬ ‫ﻭَﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٤٣٨٤‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ١٧٦١٣‬ﺍﻟﺒﺪﻋﺔ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍ ﻟﺴﻨﺔ‪..‬ﺗﻌﺮﻳﻔﻬﺎ ﻭﺧﻄﺮﻫﺎ‬

‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ١٧ :‬ﲨﺎﺩﻱ ﺍﻷﻭﱃ ‪١٤٢٣‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﻣﺎ ﻫﻲ ﺍﻟﺒﺪﻋﺔ‬ ‫ﺁﻣﻞ ﺇﺟﺎﺑﺔ ﻣﻔﺼﻠﺔ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻔﻘﻪ )ﺧﺎﺻﺔ ﻟﻠﻔﻘﻪ ﺍﳊﻨﻔﻲ( ﻷﻥ ﺍﻟﻐﺎﻟﺒﻴﺔ ﰲ ﳎﺘﻤﻌﻨﺎ ﺃﺿﺎﻑ ﺇﺿﺎﻓﺎﺕ؟‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻼ ﻭﻗﻮﻻﹰ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﲎ ﻣﺎ ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻓﻘﺪ ﻋﺮﻑ ﳏﻤﺪ ﺍﳋﺎﺩﻣﻲ ﺍﳊﻨﻔﻲ ﺍﻟﺒﺪﻉ ﺑﻘﻮﻟﻪ‪ :‬ﲨﻊ ﺑﺪﻋﺔ ﺧﻼﻑ ﺍﻟﺴﻨﺔ ﺍﻋﺘﻘﺎﺩﹰﺍ ﻭﻋﻤ ﹰ‬ ‫ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﺣﺪﺍﺙ ﻣﺎ ﱂ ﻳﻜﻦ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬ ‫ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ‪ :‬ﺃﻥ ﺍﳌﻌﲎ ﺍﻟﺸﺮﻋﻲ ﻟﻠﺒﺪﻋﺔ ﻫﻮ‪ :‬ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻨﻘﺼﺎﻥ ﻣﻨﻪ ﺍﳊﺎﺩﺛﺎﻥ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻐﲑ ﺇﺫﻥ ﻣﻦ‬ ‫ﺍﻟﺸﺮﻉ‪.‬‬ ‫ﻭﻬﺑﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﺍﺧﺘﻼﻑ ﺑﲔ ﺗﻌﺮﻳﻒ ﺍﳊﻨﻔﻴﺔ ﻟﻠﺒﺪﻋﺔ‪ ،‬ﻭﺗﻌﺮﻳﻒ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﳌﺬﺍﻫﺐ‬ ‫ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺎﻟﺸﺎﻃﱯ ﻋﺮﻑ ﺍﻟﺒﺪﻋﺔ ﺑﻘﻮﻟﻪ‪ :‬ﻃﺮﻳﻘﺔ ﰲ ﺍﻟﺪﻳﻦ ﳐﺘﺮﻋﺔ‪ ،‬ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻳﻘﺼﺪ ﺑﺎﻟﺴﻠﻮﻙ ﻋﻠﻴﻬﺎ ﺍﳌﺒﺎﻟﻐﺔ ﰲ‬ ‫ﺍﻟﺘﻌﺒﺪ ﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﻗﻮﻟﻪ )ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ( ﺃﻱ‪ :‬ﺗﺸﺒﻪ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻜﻨﻬﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻀﺎﺩﺓ ﳍﺎ‪ ،‬ﻭﻗﺪ ﻣﺜﻞ ﺍﻟﺸﺎﻃﱯ ﻟﻠﺒﺪﻋﺔ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﺰﺍﻡ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻭﺍﳍﻴﺌﺎﺕ ﺍﳌﻌﻴﻨﺔ‪ ،‬ﻛﺎﻟﺬﻛﺮ ﻬﺑﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺻﻮﺕ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﲣﺎﺫ ﻳﻮﻡ ﻭﻻﺩﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻴﺪﺍﹰ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬ ‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﺰﺍﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﻌﻴﻨﺔ ﰲ ﺃﻭﻗﺎﺕ ﻣﻌﻴﻨﺔ ﱂ ﻳﻮﺟﺪ ﳍﺎ ﺫﻟﻚ ﺍﻟﺘﻌﻴﲔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻛﺎﻟﺘﺰﺍﻡ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﻨﺼﻒ ﻣﻦ‬ ‫ﺷﺒﻌﺎﻥ ﻭﻗﻴﺎﻡ ﻟﻴﻠﺘﻪ‪ .‬ﺍﻧﺘﻬﻰ‬ ‫ﻭﻣﻦ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺒﺪﻋﺔ ﻗﻮﳍﻢ‪ :‬ﻛﻞ ﻋﻤﻞ ﱂ ﻳﻌﻤﻠﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﻭﺟﻮﺩ ﺍﳌﻘﺘﻀﻲ‬ ‫ﻟﻪ‪ ،‬ﻭﻋﺪﻡ ﺍﳌﺎﻧﻊ ﻣﻦ ﻓﻌﻠﻪ‪ ،‬ﻓﻔﻌﻠﻪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺪﻋﺔ‪ ،‬ﻭﻫﺬﺍ ﳜﺮﺝ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﲨﻊ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﻷﻥ ﺻﻼﺓ‬ ‫ﺍﻟﺘﺮﺍﻭﻳﺢ ﱂ ﻳﺴﺘﻤﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻓﻌﻠﻬﺎ )ﲨﺎﻋﺔ( ﻟﻮﺟﻮﺩ ﺍﳌﺎﻧﻊ‪ ،‬ﻭﻫﻮ ﺍﳋﻮﻑ ﻣﻦ ﺃﻥ ﺗﻔﺮﺽ‪.‬‬ ‫ﻭﺃﻣﺎ ﲨﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻔﻌﻠﻪ‪ ،‬ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﳌﻘﺘﻀﻲ ﻟﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻭﺍﺗﺴﻌﺖ‬ ‫ﺍﻟﻔﺘﻮﺣﺎﺕ ﻭﺧﺎﻑ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻌﺠﻤﺔ ﲨﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻭﻟﻴﻌﻠﻢ ﺍﳌﺴﻠﻢ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﺧﻄﺮﻫﺎ ﻋﻈﻴﻢ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻭﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻋﻠﻰ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻲ ﻣﺮﺩﻭﺩﺓ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻓﻬﻮ ﺭﺩ" ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﻭﻣﺴﻠﻢ ‪.‬‬ ‫ﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ‪ ،‬ﻓﻬﻮ ﺭﺩ" ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﰲ ﺃﻣﺮﻧﺎ ﺃﻱ‪ :‬ﰲ ﺩﻳﻨﻨﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺭﺩ ﺃﻱ‪ :‬ﻣﺮﺩﻭﺩ‬ ‫ﻭﻋﻨﺪ ﻣﺴﻠﻢ ‪" :‬ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ‬ ‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ‪ :‬ﺍﻟﺒﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ" ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ‪.‬‬ ‫ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬

‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨ ُﻪ‬ ‫ﺲ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ْﻣﺮُ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﻱ ﹶﻓﻬُ َﻮ َﻣ ْﺮﺩُﻭ ٌﺩ ﹶﻏ ْﻴﺮُ َﻣ ﹾﻘﺒُﻮ ﹴﻝ ‪ .‬ﹶﻓ َﻤ ْﻦ ﺍﺗﱠﻘﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﹶﻟ ْﻴ َ‬ ‫‪ .‬ﹶﺃ ْ‬ ‫ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ُﻣﺘﱠِﻘﻴًﺎ ﻟِﻠﺸﱢ ْﺮ ِﻙ ‪َ .‬ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪:‬‬ ‫ﺲ ُﻣﺘﱠ ِﻘﻴًﺎ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺻﻠﱠﻰ ﹺﺑَﻐ ْﻴ ﹺﺮ ُﻭ ﺿُﻮ ٍﺀ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨﻪُ ِﻟﹶﺄﻧﱠﻪُ ﹶﻟْﻴ َ‬ ‫َﻭﹺﺇ ﹾﻥ َ‬ ‫ﺸ ﹶﺔ‬ ‫ﺚ ﻋَﺎِﺋ َ‬ ‫}ﻭَﺍﻟﱠﺬِﻳﻦَ ﻳُﺆْﺗُﻮﻥﹶ ﻣَﺎ ﺁﺗَﻮﺍ ﻭﱠﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ { )‪ (٦٠)(١‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ‪َ ،‬ﻭﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﺨ ْﻤ َﺮ ﻗﹶﺎ ﹶﻝ » ﹶﻻ ﻳَﺎ‬ ‫ﺖ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ) ﺍﻟﱠﺬِﻳ َﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺎ ﺃﹶﺗَﻮْﺍ َﻭﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ( ﹶﺃﻫُ َﻮ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳ ْﺰﻧﹺﻰ َﻭَﻳﺴْ ﹺﺮ ﻕُ َﻭَﻳﺸْ َﺮﺏُ ﺍﹾﻟ َ‬ ‫ﺖ ﹸﻗ ﹾﻠ ُ‬ ‫ﻗﹶﺎﹶﻟ ْ‬ ‫ﻑ ﹶﺃ ﹾﻥ ﻻ ﻳُ ﹾﻘَﺒ ﹶﻞ ِﻣ ْﻨﻪُ «)‪(٢‬‬ ‫ﺼﺪﱠ ﻕُ َﻭﻫُ َﻮ َﻳ ﺨَﺎ ُ‬ ‫ﺼﻠﱢﻰ َﻭَﻳَﺘ َ‬ ‫ﺖ ﺍﻟﺼﱢﺪﱢﻳ ﹺﻖ َﻭﹶﻟ ِﻜﻨﱠﻪُ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳﺼُﻮ ُﻡ َﻭُﻳ َ‬ ‫ﺖ ﹶﺃﺑﹺﻰ َﺑ ﹾﻜ ﹴﺮ ﹶﺃ ْﻭ ﹶﻻ ﻳﺎ ﹺﺑْﻨ َ‬ ‫ﹺﺑ ْﻨ َ‬ ‫__________‬ ‫)‪ - (١‬ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٠٢٣‬‬ ‫ﻗﺮﺃ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ } ﻳُﺆْﺗُﻮﻥﹶ ﻣَﺂ ﺁﺗَﻮ ﹾﺍ { ﺑﺎﳌﺪ ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻌﲎ ﺍﻹﻋﻄﺎﺀ ‪ ،‬ﻭﺍﻟﻮﺟﻞ ‪ :‬ﺍﺳﺘﺸﻌﺎﺭ ﺍﳋﻮﻑ ‪ .‬ﻳﻘﺎﻝ‬ ‫ﻼ ﻓﻬﻮ ﻭﺍﺟﻞ ‪ ،‬ﺇﺫﺍ ﺧﺎﻑ ‪ ،‬ﺃﻯ ‪ :‬ﻳﻌﻄﻮﻥ ﻣﺎ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﱪ ‪ ،‬ﻭﻣﻊ‬ ‫‪َ :‬ﻭﺟﹺﻞ ﻓﻼﻥ َﻭ َﺟ ﹰ‬ ‫ﺫﻟﻚ ﻓﺈﻥ ﻗﻠﻮﻬﺑﻢ ﺧﺎﺋﻔﺔ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻫﺬﺍ ﺍﻟﻌﻄﺎﺀ ‪ ،‬ﻷﻯ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻓﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ‪ :‬ﻟﻘﺪ‬ ‫ﺃﺩﺭﻛﻨﺎ ﺃﻗﻮﺍﻣﹰﺎ ﻛﺎﻧﻮﺍ ﻣﻦ ﺣﺴﻨﺎﻬﺗﻢ ﺃﻥ ﺗﺮﺩ ﻋﻠﻴﻬﻢ ‪ ،‬ﺃﺷﻔﻖ ﻣﻨﻜﻢ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻜﻢ ﺃﻥ ﺗﻌﺬﺑﻮﺍ ﻋﻠﻴﻬﺎ ‪.‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ﻣﺎ ﻣﻠﺨﺼﻪ ‪ :‬ﺃﻯ ‪ :‬ﻳﻌﻄﻮﻥ ﺍﻟﻌﻄﺎﺀ ﻭﻫﻢ ﺧﺎﺋﻔﻮﻥ ﺃﻥ ﻻ ﻳﺘﻘﺒﻞ ﻣﻨﻬﻢ ‪ ،‬ﳋﻮﻓﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ‬ ‫ﻗﺼﺮﻭﺍ ﰱ ﺍﻟﻘﻴﺎﻡ ﺑﺸﺮﻭﻁ ﺍﻹﻋﻄﺎﺀ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻹﺷﻔﺎﻕ ﻭﺍﻻﺣﺘﻴﺎﻁ ‪.‬‬ ‫ﻛﻤﺎ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻬﻧﺎ ﻗﺎﻟﺖ ‪ " :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ } ﻭﺍﻟﺬﻳﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺂ ﺁﺗَﻮ ﹾﺍ ﻭﱠﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ { ﻫﻮ ﺍﻟﺬﻯ‬ ‫ﻳﺴﺮﻕ ﻭﻳﺰﱏ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ‪ ،‬ﻭﻫﻮ ﳜﺎﻑ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪-‬؟‬ ‫ﻗﺎﻝ ‪ " :‬ﻻ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﻟﺬﻯ ﻳﺼﻠﻰ ﻭﻳﺼﻮﻡ ﻭﻳﺘﺼﺪﻕ ﻭﻫﻮ ﳜﺎﻑ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪. " " -‬‬ ‫ﰒ ﻗﺎﻝ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻭﻗﺪ ﻗﺮﺃ ﺁﺧﺮﻭﻥ ‪ } :‬ﻭﺍﻟﺬﻳﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺂ ﺁﺗَﻮ ﹾﺍ ‪ { . .‬ﻣﻦ ﺍﻹﺗﻴﺎﻥ ‪ .‬ﺃﻯ ‪ :‬ﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭﻫﻢ‬ ‫ﺧﺎﺋﻔﻮﻥ ‪. . .‬‬ ‫ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ‪ -‬ﻭﻫﻰ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ ‪ :‬ﺍﻟﺴﺒﻌﺔ ﻭﻏﲑﻫﻢ ‪ -‬ﺃﻇﻬﺮ ﻷﻧﻪ ﻗﺎﻝ ‪ -‬ﺑﻌﺪ ﺫﻟﻚ ‪ } : -‬ﺃﻭﻟﺌﻚ‬ ‫ﻳُﺴَﺎ ﹺﺭﻋُﻮ ﹶﻥ ﻓِﻲ ﺍﳋﲑﺍﺕ َﻭ ُﻫ ْﻢ ﻟﹶﻬَﺎ ﺳَﺎﹺﺑﻘﹸﻮ ﹶﻥ { ﻓﺠﻌﻠﻬﻢ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﺧﺮﻯ ‪ ،‬ﻷﻭﺷﻚ‬ ‫ﺃﻥ ﻻ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ‪ ،‬ﺑﻞ ﻣﻦ ﺍﳌﻘﺘﺼﺪﻳﻦ ﺃﻭ ﺍﳌﻘﺘﺼﺮﻳﻦ ‪.‬‬ ‫ﻭﲨﻠﺔ } ﻭﱠﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ { ﺣﺎﻝ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﰱ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } -‬ﻳُﺆْﺗُﻮﻥﹶ { ‪.‬‬ ‫ﻭﲨﻠﺔ } ﹶﺃﻧﱠ ُﻬ ْﻢ ﺇﱃ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ { ﺗﻌﻠﻴﻠﻴﺔ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻼﻡ ‪ ،‬ﻭﻫﻰ ﻣﺘﻌﻠﻘﺔ ﺑﻘﻮﻟﻪ ‪َ } :‬ﻭ ﹺﺟﹶﻠ ﹲﺔ { ‪.‬‬ ‫ﺃﻯ ‪ :‬ﻭﻗﻠﻮﻬﺑﻢ ﺧﺎﺋﻔﺔ ﻣﻦ ﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ﻷﻬﻧﻢ ﺇﱃ ﺭﻬﺑﻢ ﺭﺍﺟﻌﻮﻥ ‪ ،‬ﻓﻴﺤﺎﺳﺒﻬﻢ ﻋﻠﻰ ﺑﻮﺍﻋﺚ ﺃﻗﻮﺍﳍﻢ ﻭﺃﻋﻤﺎﳍﻢ ‪ ،‬ﻭﻫﻢ ‪-‬‬ ‫ﻟﻘﻮﺓ ﺇﳝﺎﻬﻧﻢ ‪ -‬ﳜﺸﻮﻥ ﺍﻟﺘﻘﺼﲑ ﰱ ﺃﻯ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﻃﺎﻋﺘﻬﻢ ﻟﻪ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪. -‬‬ ‫ﻭﻗﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻜﺮﳝﺔ ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻯ ‪ -‬ﰱ ﻬﻧﺎﻳﺔ ﺍﳊﺴﻦ ‪ ،‬ﻷﻥ ﺍﻟﺼﻔﺔ ﺍﻷﻭﱃ ﺩﻟﺖ ﻋﻠﻰ‬ ‫ﺣﺼﻮﻝ ﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﺍﳌﻮﺟﺐ ﻟﻼﺣﺘﺮﺍﺯ ﻋﻤﺎ ﻻ ﻳﻨﺒﻐﻰ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺩﻟﺖ ﻋﻠﻰ ﻗﻮﺓ ﺇﳝﺎﻬﻧﻢ ﺑﺂﻳﺎﺕ ﺭﻬﺑﻢ ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﺩﻟﺖ‬ ‫ﻋﻠﻰ ﺷﺪﺓ ﺇﺧﻼﺻﻬﻢ ‪ ،‬ﻭﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺘﺠﻤﻊ ﻟﺘﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻳﺄﺗﻰ ﺑﺎﻟﻄﺎﻋﺎﺕ ﻣﻊ ﺍﻟﻮﺟﻞ ﻭﺍﳋﻮﻑ ﻣﻦ‬ ‫ﺍﻟﺘﻘﺼﲑ ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻬﻧﺎﻳﺔ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺼﺪﻳﻘﲔ ‪ ،‬ﺭﺯﻗﻨﺎ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ‪.‬‬ ‫ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﰱ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } : -‬ﺃﻭﻟﺌﻚ ﻳُﺴَﺎ ﹺﺭﻋُﻮ ﹶﻥ ﻓِﻲ ﺍﳋﲑﺍﺕ { ﻳﻌﻮﺩ ﺇﱃ ﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻮﺻﻮﻓﲔ ﺑﺘﻠﻚ‬ ‫ﺍﻟﺼﻔﺎﺕ ﺍﳉﻠﻴﻠﺔ ‪.‬‬ ‫)‪ - (٢‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪ (٢٦٤٥٣‬ﺣﺪﻳﺚ ﺣﺴﻦ‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٢١٥٣‬‬

‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٥٢٦٧١‬ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻘﺼﲑ ﻳﺪﻓﻊ ﺻﺎﺣﺒﻪ ﺇﱃ ﺍﳌﺒﺎﺩﺭﺓ ﻟﻔﻌﻞ ﺍﻟﺼﺎﳊﺎﺕ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ١٣ :‬ﺭﺟﺐ ‪١٤٢٥‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪:‬‬ ‫ﺷﻴﺨﻨﺎ‪ :‬ﺃﻧﺎ ﺍﻣﺮﺃﺓ ﻣﻠﺘﺰﻣﺔ ﺑﺘﻌﺎﻟﻴﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﻭﷲ ﺍﳊﻤﺪ‪ ،‬ﻭﻟﻜﻦ ﻳﺮﺍﻭﺩﱐ ﺃﺣﺴﺎﺱ ﺩﺍﺋﻢ ﺑﺄﱐ ﻣﻘﺼﺮﺓ‬ ‫ﻼ ﻋﻨﺪﻣﺎ ﺃﺩﻓﻊ ﺻﺪﻗﺔ ﺃﺣﺲ ﺑﺈﻥ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻏﲑ ﻛﺎﻓﻴﺔ ﻭﺃﻧﲏ ﻣﻬﻤﺎ ﻋﻤﻠﺖ ﻣﻦ ﺻﻼﺓ ﺃﻭ‬ ‫ﺑﺘﻌﺎﻟﻴﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﻤﺜ ﹰ‬ ‫ﺯﻛﺎﺓ ﻓﺄﻧﲏ ﺃﺑﻘﻰ ﻣﻘﺼﺮﺓ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻲﺀ ﻻ ﺃﻋﺮﻑ ﻣﺎ ﻫﻮ‪ ،‬ﺍﻟﺬﻱ ﺯﺍﺩ ﰲ ﺧﻮﰲ ﺃﱐ ﻣﻨﺬ ﻓﺘﺮﺓ ﻗﺼﲑﺓ ﺣﻠﻤﺖ ﺑﺄﱐ‬ ‫ﻣﺖ ﻭﻭﺿﻌﻮﱐ ﰲ ﺍﻟﻨﻌﺶ ﻭﺑﺪﺃﻭﺍ ﰲ ﺇﻧﺰﺍﱄ ﰲ ﺍﳊﻔﺮﺓ‪ ،‬ﻓﺒﺪﺃﺕ ﺃﺣﺲ ﺑﺬﻫﺎﺏ ﻛﻞ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺣﺰﻳﻨﲔ ﻋﻠﻲ ﺟﺪﹰﺍ‬ ‫ﻭﻛﺎﻥ ﺃﺧﺮﻫﻢ ﺯﻭﺟﻲ‪ ،‬ﻭﻛﺎﻥ ﺑﻄﻴﺌﺎﹰ ﺟﺪﹰﺍ ﲞﻄﻮﺍﺗﻪ ﻻ ﻳﺮﻳﺪ ﺗﺮﻛﻲ ﻟﻌﻠﻤﻪ ﺑﺄﱐ ﺃﺧﺎﻑ ﺟﺪﹰﺍ ﻟﻮﺣﺪﻱ‪ ،‬ﺍﳌﻬﻢ ﺃﱐ ﺑﺪﺃﺕ ﺃﻗﻮﻝ‬ ‫ﻟﻨﻔﺴﻲ ﻣﻌﻘﻮﻝ ﺍﻧﺘﻬﻰ ﻛﻞ ﺷﻲﺀ ﻣﻌﻘﻮﻝ ﺃﻧﲏ ﺣﱴ ﱂ ﺃﻗﺪﻡ ﻟﺮﰊ ﺃﻱ ﺷﻲﺀ ﻛﻴﻒ ﺳﺄﻗﺎﺑﻠﻪ ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﻟﻪ ﻣﺎﺫﺍ ﻋﻤﻠﺖ ﻟﻴﻮﻡ‬ ‫ﻛﻬﺬﺍ‪ ،‬ﺃﺧﲑﺍﹰ‪ ،‬ﺍﺳﺘﺴﻠﻤﺖ ﻟﻸﻣﺮ ﺍﻟﻮﺍﻗﻊ ﻭﺑﺪﺃﺕ ﺃﺧﱪ ﻧﻔﺴﻲ ﻛﻴﻒ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻘﱪ ﺿﻴﻖ ﺃﻧﺎ ﺃﺭﺍﻩ ﻭﺍﺳﻌﹰﺎ ﻭﻛﻴﻒ ﻳﻘﻮﻟﻮﻥ‬ ‫ﺇﻥ ﺍﻟﻘﱪ ﻣﻈﻠﻢ ﺃﻧﺎ ﺃﺭﺍﻩ ﻣﻀﻴﺌﹰﺎ ﰒ ﻗﻠﺖ ﻳﺎ ﺭﰊ ﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻵﻥ ﻭﻟﻜﲏ ﺻﺎﺩﻗﺔ ﰲ ﻗﻮﱄ ﻭﺃﻧﺖ ﺗﻌﻠﻢ‬ ‫ﺍﻟﻐﻴﻮﺏ ﻛﻨﺖ ﺃﲤﲎ ﺃﻥ ﺃﻛﻮﻥ ﰲ ﻭﺿﻊ ﺃﺣﺴﻦ ﳑﺎ ﻫﻮ ﻋﻠﻴﻪ ﺍﻵﻥ ﻓﺠﺄﺓ ﻛﺄﻧﲏ ﻋﺪﺕ ﺇﱃ ﺍﳊﻴﺎﺓ ﻭﺑﻌﺪﻫﺎ ﲰﻌﺖ ﺻﻮﺕ‬ ‫ﳜﱪﱐ ﻫﺎ ﻗﺪ ﻋﺪﺕ ﺇﱃ ﺍﳊﻴﺎﺓ ﺃﺭﻳﲏ ﻣﺎﺫﺍ ﺳﺘﻌﻤﻠﲔ‪ ،‬ﺷﻴﺨﻨﺎ ﺃﺣﺴﺴﺖ ﺑﺄﻥ ﻫﺬﺍ ﺇﻧﺬﺍﺭ ﻣﻦ ﺷﻲﺀ ﻣﻌﲔ ﻭﻟﻜﻦ ﻻ ﺃﻋﺮﻑ ﻣﺎ‬ ‫ﻫﻮ‪ ،‬ﺃﺭﺟﻮ ﻣﺴﺎﻋﺪﰐ ﻷﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻳﻘﻠﻘﲏ ﲜﺪ؟ ﻭﻟﻜﻢ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ‪.‬‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺎﻋﻠﻤﻲ ﺭﲪﻚ ﺍﷲ ﺃﻥ ﻫﺬﺍ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳋﻮﻑ ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪َ :‬ﻳ ﺨَﺎﻓﹸﻮ ﹶﻥ‬ ‫َﺭﺑﱠﻬُﻢ ﻣﱢﻦ ﹶﻓ ْﻮِﻗ ﹺﻬ ْﻢ َﻭَﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ ﻣَﺎ ُﻳ ْﺆ َﻣﺮُﻭ ﹶﻥ }ﺍﻟﻨﺤﻞ‪ ،{٥٠:‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺎ ﺁﺗَﻮﺍ ﻭﱠﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹺﺇﻟﹶﻰ‬ ‫َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ }ﺍﳌﺆﻣﻨﻮﻥ‪ ،{ ٦٠:‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻫﻮ ﺍﻟﺮﺟﻞ ﻳﺰﱐ ﻭﻳﺴﺮﻕ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ؟ ﻗﺎﻝ‪ :‬ﻻ ﻳﺎ‬ ‫ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﺃﻭ ﻻ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ﻭﻟﻜﻨﻪ ﺍﻟﺮﺟﻞ ﻳﺼﻮﻡ ﻭﻳﺼﻠﻲ ﻭﻳﺘﺼﺪﻕ ﻭﻫﻮ ﳜﺎﻑ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﻭﺃﲪﺪ ﻭﺍﻟﻠﻔﻆ ﻟﻪ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﻦ ﺧﺎﻑ ﺃﺩﰿ ﻭﻣﻦ ﺃﺩﰿ ﺑﻠﻎ ﺍﳌﻨﺰﻟﺔ‪ .‬ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻏﺎﻟﻴﺔ ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﺍﳉﻨﺔ ‪.‬‬ ‫ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬ ‫ﻓﺎﳋﻮﻑ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻘﺼﲑ ﻳﺪﻓﻌﺎﻥ ﺻﺎﺣﺒﻬﻤﺎ ﺇﱃ ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﲨﻌﻮﺍ‬ ‫ﺠ َﺰ‬ ‫ﺇﺣﺴﺎﻧﹰﺎ ﻭﺧﺸﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﳌﻨﺎﻓﻖ ﻓﻴﺠﻤﻊ ﺇﺳﺎﺀﺓ ﻭﺃﻣﻨﺎﹰ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ‪ ،‬ﻭﳌﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀًﺍ ﻳُ ْ‬ ‫ﺑﹺﻪِ }ﺍﻟﻨﺴﺎﺀ‪ ،{ ١٢٣:‬ﺑﻜﻰ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻭﻗﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﺍﻟﻔﻼﺡ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ؟ ﻓﻘﺎﻝ‪ :‬ﺃﺻﻠﺤﻚ ﺍﷲ‬ ‫ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺃﻟﺴﺖ ﺗﻨﺼﺐ ﺃﻟﺴﺖ ﲢﺰﻥ ﺃﻟﻴﺴﺖ ﺗﺼﻴﺒﻚ ﺍﻟﻸﻭﺍﺀ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺬﻟﻚ ﺟﺰﺍﺅﻩ ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺻﺤﺤﻪ‬ ‫ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ‪ ،‬ﻭﻛﺎﻥ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺘﻪ ﻭﺗﺒﺤﺮﻩ ﰲ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ ﻭﺟﻬﺎﺩﻩ ﰲ ﺳﺒﻴﻞ‬ ‫ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﻻ ﺯﻟﺖ ﺣﱴ ﺍﻟﻴﻮﻡ ﺃﺟﺪﺩ ﺇﳝﺎﱐ ﻭﱂ ﺃﺳﻠﻢ ﺑﻌﺪ ﺇﺳﻼﻣﹰﺎ ﺻﺤﻴﺤﹰﺎ ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺍﳌﻜﺪﻱ ﻭﺍﺑﻦ ﺍﳌﻜﺪﻱ‬ ‫ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺃﰊ ﻭﺟﺪﻱ ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﺃﻣﺎ ﻣﺎ ﺗﺬﻛﺮﻳﻨﻪ ﻣﻦ ﺭﺅﻳﺎ ﻓﻬﻲ ﺑﺸﺮﻯ ﺧﲑ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺍﳌﻌﲎ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﺗﻘﺪﻣﻲ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﳌﺰﻳﺪ ﻣﻦ‬ ‫ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺍﷲ ﻧﺴﺄﻝ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻨﻚ ﺻﺎﱀ ﺍﻷﻋﻤﺎﻝ‪.‬‬

‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫‪..‬‬ ‫ﺨ ْﻮِﻓ ِﻪ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ ﹶﺃﺗَﻰ ﺑﹺﺎ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻋﻠﹶﻰ َﻭ ْﺟ ﹺﻬ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ‪ :‬ﻭَﻫَﺬﹶﺍ ﹶﺃ ﹾﻇ َﻬﺮُ‬ ‫ﻒ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳَُﺘﹶﻘﺒﱠ ﹶﻞ ِﻣ ْﻨﻪُ ِﻟ َ‬ ‫ﻑ ِﻣ ْﻦ ﺍﻟﺴﱠﹶﻠ ِ‬ ‫َﻭ َﺧ ْﻮﻑُ َﻣ ْﻦ ﺧَﺎ َ‬ ‫ﺍ ﹾﻟ ُﻮﺟُﻮ ِﻩ ﻓِﻲ ﺍ ْﺳِﺘ ﹾﺜﻨَﺎ ِﺀ َﻣ ْﻦ ﺍﺳْﺘَﺜﹾﻨَﻰ ِﻣ ْﻨ ُﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َﻭﻓِﻲ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ ﹶﺃ َﺣ ِﺪ ِﻫ ْﻢ ‪ :‬ﹶﺃﻧَﺎ ُﻣﺆْﻣِﻦٌ " ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ " ‪(١)-‬‬ ‫__________‬ ‫)‪- (١‬ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪(٣٦٢‬‬ ‫ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﺁﻳَﺎُﺗ ُﻪ ﺯَﺍ َﺩْﺗ ُﻬ ْﻢ ﹺﺇﳝَﺎﻧًﺎ َﻭ َﻋﻠﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﻳَﺘَﻮَﻛﱠﻠﹸﻮﻥﹶ )‪(٢‬‬ ‫ﺖ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ ﻭَﺇﹺﺫﹶﺍ ﺗُِﻠَﻴ ْ‬ ‫ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺍﻟﱠﺬِﻳ َﻦ ﺇﹺﺫﹶﺍ ﺫﹸ ِﻛ َﺮ ﺍﻟﻠﱠ ُﻪ َﻭ ﹺﺟﹶﻠ ْ‬ ‫ﻚ ُﻫ ُﻢ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺣَﻘًّﺎ ﹶﻟ ُﻬ ْﻢ ﺩَﺭَﺟَﺎﺕٌ ِﻋ ْﻨ َﺪ َﺭﺑﱢ ﹺﻬ ْﻢ َﻭ َﻣ ْﻐ ِﻔ َﺮ ﹲﺓ َﻭ ﹺﺭﺯْ ﻕٌ‬ ‫ﺍﻟﱠﺬِﻳ َﻦ ﻳُﻘِﻴﻤُﻮ ﹶﻥ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ َﻭ ِﻣﻤﱠﺎ َﺭ َﺯ ﹾﻗﻨَﺎ ُﻫ ْﻢ ُﻳ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ )‪ (٣‬ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﹶﻛ ﹺﺮ ٌﱘ )‪(٤‬‬ ‫ﻚ ُﻫ ُﻢ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳋﻤﺲ ‪ :‬ﺃﺛﺒﺖ ﻟﻠﻤﻮﺻﻮﻓﲔ ﻬﺑﺎ ﺃﻣﻮﺭﹰﺍ ﺛﻼﺛﺔ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﻗﻮﻟﻪ ‪ } :‬ﹸﺃﻭْﻟِﺌ َ‬ ‫ﺍﳌﺆﻣﻨﻮﻥ َﺣﻘﹼﹰﺎ { ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ‪ :‬ﻗﻮﻟﻪ ‪َ } :‬ﺣﻘﹼﹰﺎ { ﲟﺎﺫﺍ ﻳﺘﺼﻞ ‪ .‬ﻓﻴﻪ ﻗﻮﻻﻥ ‪ :‬ﺃﺣﺪﳘﺎ ‪ :‬ﺑﻘﻮﻟﻪ ‪ُ } :‬ﻫ ُﻢ ﺍﳌﺆﻣﻨﻮﻥ { ﺃﻱ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ‬ ‫ﻚ ُﻫ ُﻢ ﺍﳌﺆﻣﻨﻮﻥ { ﰒ ﺍﺑﺘﺪﺃ ﻭﻗﺎﻝ ‪َ } :‬ﺣﻘﹼﹰﺎ ﻟﱠ ُﻬ ْﻢ ﺩﺭﺟﺎﺕ { ‪.‬‬ ‫ﺑﺎﳊﻘﻴﻘﺔ ‪ .‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﰎ ﺍﻟﻜﻼﻡ ﻋﻨﺪ ﻗﻮﻟﻪ ‪ } :‬ﹸﺃﻭْﻟِﺌ َ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺫﻛﺮﻭﺍ ﰲ ﺍﻧﺘﺼﺎﺏ } َﺣﻘﹼﹰﺎ { ﻭﺟﻮﻫﺎﹰ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ‪ :‬ﺍﻟﺘﻘﺪﻳﺮ ‪ :‬ﺃﺧﱪﻛﻢ ﺑﺬﻟﻚ ﺣﻘﹰﺎ ‪ ،‬ﺃﻱ‬ ‫ﻚ ُﻫ ُﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ َﺣﻘﹼﹰﺎ { ] ﺍﻟﻨﺴﺎﺀ ‪ [ ١٥١ :‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ ‪ :‬ﺇﻧﻪ ﻣﺼﺪﺭ‬ ‫ﺃﺧﺒﺎﺭﹰﺍ ﺣﻘﹰﺎ ‪ ،‬ﻭﻧﻈﲑﻩ ﻗﻮﻟﻪ ‪ } :‬ﺃﹸﻭْﹶﻟِﺌ َ‬ ‫ﻣﺆﻛﺪ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ‪ :‬ﻭﺇﻥ ﺍﻟﺬﻱ ﻓﻌﻠﻮﻩ ﻛﺎﻥ ﺣﻘﹰﺎ ﺻﺪﻗﹰﺎ ‪ .‬ﺍﻟﺜﺎﻟﺚ ‪ :‬ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ‪.‬‬ ‫ﺍﻟﺘﻘﺪﻳﺮ ‪ :‬ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺃﺣﻖ ﺫﻟﻚ ﺣﻘﹰﺎ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ‪ ،‬ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃﻧﻪ ﻫﻞ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺆﻣﻦ‬ ‫ﺣﻘﹰﺎ ﺃﻡ ﻻ؟ ﻓﻘﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ‪ :‬ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ﺣﻘﹰﺎ ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ‪ :‬ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ﺣﻘﹰﺎ ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻓﻠﻬﻢ ﻓﻴﻪ ﻣﻘﺎﻣﺎﻥ ‪:‬‬ ‫ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻷﺟﻞ ﺣﺼﻮﻝ ﺍﻟﺸﻚ ﰲ ﺣﺼﻮﻝ ﺍﻹﳝﺎﻥ ‪.‬‬ ‫ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ‪ .‬ﺃﻣﺎ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ‪ ،‬ﻓﺘﻘﺮﻳﺮﻩ ‪ :‬ﺃﻥ ﺍﻹﳝﺎﻥ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﺒﺎﺭﺓ‬ ‫ﻋﻦ ﳎﻤﻮﻉ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻹﻗﺮﺍﺭ ﻭﺍﻟﻌﻤﻞ ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺁﺗﻴﹰﺎ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺃﻣﺮ ﻣﺸﻜﻮﻙ ﻓﻴﻪ ‪ ،‬ﻭﺍﻟﺸﻚ‬ ‫ﰲ ﺃﺣﺪ ﺃﺟﺰﺍﺀ ﺍﳌﺎﻫﻴﺔ ﻳﻮﺟﺐ ﺍﻟﺸﻚ ﰲ ﺣﺼﻮﻝ ﺗﻠﻚ ﺍﳌﺎﻫﻴﺔ ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﺯﻣﹰﺎ ﲝﺼﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻹﻗﺮﺍﺭ ‪،‬‬ ‫ﺇﻻ ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﺷﺎﻛﹰﺎ ﰲ ﺣﺼﻮﻝ ﺍﻟﻌﻤﻞ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻳﻮﺟﺐ ﻛﻮﻧﻪ ﺷﺎﻛﹰﺎ ﰲ ﺣﺼﻮﻝ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺃﻣﺎ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ‬ ‫ﺭﲪﻪ ﺍﷲ ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﲰﹰﺎ ﻟﻼﻋﺘﻘﺎﺩ ﻭﺍﻟﻘﻮﻝ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ‪ ،‬ﱂ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﺸﻚ ﰲ‬ ‫ﺣﺼﻮﻝ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﻚ ﰲ ﺍﻹﳝﺎﻥ ‪ .‬ﻓﺜﺒﺖ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺍﻹﳝﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻉ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻳﻠﺰﻣﻪ ﻭﻗﻮﻉ ﺍﻟﺸﻚ‬ ‫ﰲ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﺍﻟﻌﻤﻞ ﺧﺎﺭﺝ ﻋﻦ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ﻳﻠﺰﻣﻪ ﻧﻔﻲ ﺍﻟﺸﻚ ﻋﻦ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻋﻨﺪ ﻫﺬﺍ ﻇﻬﺮ ﺃﻥ ﺍﳋﻼﻑ‬ ‫ﻟﻴﺲ ﺇﻻ ﰲ ﺍﻟﻠﻔﻆ ﻓﻘﻂ ‪ .‬ﻭﺃﻣﺎ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﱐ ‪ :‬ﻭﻫﻮ ﺃﻥ ﻧﻘﻮﻝ ‪ :‬ﺇﻥ ﻗﻮﻟﻪ ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻟﻴﺲ ﻷﺟﻞ ﺍﻟﺸﻚ ‪ ،‬ﻓﻴﻪ‬ ‫ﻭﺟﻮﻩ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﻛﻮﻥ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨﹰﺎ ﺃﺷﺮﻑ ﺻﻔﺎﺗﻪ ﻭﺃﻋﺮﻑ ﻧﻌﻮﺗﻪ ﻭﺃﺣﻮﺍﻟﻪ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ‪ ،‬ﻓﻜﺄﻧﻪ ﻣﺪﺡ‬ ‫ﻧﻔﺴﻪ ﺑﺄﻋﻈﻢ ﺍﳌﺪﺍﺋﺢ ‪ .‬ﻓﻮﺟﺐ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻟﻴﺼﲑ ﻫﺬﺍ ﺳﺒﺒﺎﹰ ﳊﺼﻮﻝ ﺍﻻﻧﻜﺴﺎﺭ ﰲ ﺍﻟﻘﻠﺐ ﻭﺯﻭﺍﻝ ﺍﻟﻌﺠﺐ ‪.‬‬

‫ﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﻟﻘﺘﺎﺩﺓ ‪ :‬ﱂ ﺗﺴﺘﺜﲏ ﰲ ﺇﳝﺎﻧﻚ ‪ .‬ﻗﺎﻝ ﺍﺗﺒﺎﻋﹰﺎ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ ‪ } :‬ﻭﺍﻟﺬﻯ‬ ‫ﹶﺃ ﹾﻃ َﻤﻊُ ﺃﹶﻥ َﻳ ْﻐ ِﻔ َﺮ ﻟِﻰ ﺧَﻄِﻴﺌﹶﺘِﻰ َﻳ ْﻮ َﻡ ﺍﻟﺪﻳﻦ { ] ﺍﻟﺸﻌﺮﺍﺀ ‪ [ ٨٢ :‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ‪ :‬ﻫﻼ ﺍﻗﺘﺪﻳﺖ ﺑﻪ ﰲ ﻗﻮﻟﻪ ‪} :‬‬ ‫ﹶﺃ َﻭﹶﻟ ْﻢ ﺗُﺆْﻣِﻦ ﻗﹶﺎ ﹶﻝ ﺑﻠﻰ { ] ﺍﻟﺒﻘﺮﺓ ‪ [ ٢٦٠ :‬ﻭﺃﻗﻮﻝ ‪ :‬ﻛﺎﻥ ﻟﻘﺘﺎﺩﺓ ﺃﻥ ﳚﻴﺐ ‪ ،‬ﻭﻳﻘﻮﻝ ‪ :‬ﺇﻧﻪ ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ ‪ } :‬ﺑﻠﻰ { ﻗﺎﻝ ‪:‬‬ ‫} ﻭﻟﻜﻦ ﻟﹼَﻴ ﹾﻄ َﻤِﺌﻦﱠ ﹶﻗ ﹾﻠﺒﹺﻰ { ﻓﻄﻠﺐ ﻣﺰﻳﺪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﻗﻮﻝ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ .‬ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ‬ ‫ﺫﻛﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﺮﺟﻞ ﻻ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺻﻮﻓﹰﺎ ﺑﺎﻟﺼﻔﺎﺕ ﺍﳋﻤﺴﺔ ‪ ،‬ﻭﻫﻲ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ‪،‬‬ ‫ﻭﺍﻹﺧﻼﺹ ﰲ ﺩ ﻳﻦ ﺍﷲ ‪ ،‬ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﻭﺫﻛﺮ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ ﻣﺎ ﻳﺪﻝ‬ ‫ﻚ ُﻫ ُﻢ‬ ‫ﻋﻠﻰ ﺍﳊﺼﺮ ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ‪ } :‬ﹺﺇﻧﱠﻤَﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ { ﻫﻢ ﻛﺬﺍ ﻭﻛﺬﺍ ‪ .‬ﻭﺫﻛﺮ ﰲ ﺁﺧﺮ ﺍﻵﻳﺔ ﻗﻮﻟﻪ ‪ } :‬ﹸﺃﻭْﻟِﺌ َ‬ ‫ﺍﳌﺆﻣﻨﻮﻥ َﺣﻘﹼﹰﺎ { ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ‪ ،‬ﻓﻠﻤﺎ ﺩﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ ،‬ﰒ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﳝﻜﻨﻪ ﺍﻟﻘﻄﻊ ﻋﻠﻰ‬ ‫ﻧﻔﺴﻪ ﲝﺼﻮﻝ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳋﻤﺲ ‪ ،‬ﻻ ﺟﺮﻡ ﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ .‬ﺭﻭﻯ ﺃﻥ ﺍﳊﺴﻦ ﺳﺄﻟﻪ ﺭﺟﻞ ﻭﻗﺎﻝ‬ ‫‪ :‬ﺃﻣﺆﻣﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ ‪ :‬ﺍﻹﳝﺎﻥ ﺇﳝﺎﻧﺎﻥ ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﺗﺴﺄﻟﲏ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ ،‬ﻓﺄﻧﺎ‬ ‫ﺖ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ { ﻓﻮﺍﷲ ﻻ ﺃﺩﺭﻱ ﺃﻣﻨﻬﻢ ﺃﻧﺎ‬ ‫ﻣﺆﻣﻦ ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺗﺴﺄﻟﲏ ﻋﻦ ﻗﻮﻟﻪ ‪ } :‬ﹺﺇﻧﱠﻤَﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﹺﺫﹶﺍ ﺫﹸ ِﻛ َﺮ ﺍﷲ َﻭ ﹺﺟﹶﻠ ْ‬ ‫ﺃﻡ ﻻ؟ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﺎﻟﻘﻄﻊ ﺑﻜﻮﻧﻪ ﻣﺆﻣﻨﹰﺎ ﻳﻮﺟﺐ‬ ‫ﺍﻟﻘﻄﻊ ﺑﻜﻮﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ‪ ،‬ﻭﺫﻟﻚ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ‪ ،‬ﻓﻜﺬﺍ ﻫﺬﺍ ‪ .‬ﻭﻧﻘﻞ ﻋﻦ ﺍﻟﺜﻮﺭﻱ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻣﺆﻣﻦ ﺑﺎﷲ‬ ‫ﺣﻘﹰﺎ ‪ ،‬ﰒ ﱂ ﻳﺸﻬﺪ ﺑﺄﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ‪ ،‬ﻓﻘﺪ ﺁﻣﻦ ﺑﻨﺼﻒ ﺍﻵﻳﺔ ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻛﻤﺎ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﳉﻨﺔ ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻣﺆﻣﻦ ‪ .‬ﺍﻟﺮﺍﺑﻊ ‪ :‬ﺃﻥ ﺍﻹﳝﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ ﻭﻋﻦ ﺍﳌﻌﺮﻓﺔ ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﻫﺬﺍ ﻓﺎﻟﺮﺟﻞ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻨﺪ ﻣﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺼﺪﻳﻖ ﻭﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺣﺎﺻﻠﺔ ﰲ ﺍﻟﻘﻠﺐ ﺣﺎﺿﺮﺓ ﰲ‬ ‫ﺍﳋﺎﻃﺮ ‪ ،‬ﻓﺄﻣﺎ ﻋﻨﺪ ﺯﻭﺍﻝ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ ،‬ﻓﻬﻮ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ﲝﺴﺐ ﺣﻜﻢ ﺍﷲ ‪ ،‬ﺃﻣﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻓﻼ ‪.‬‬ ‫ﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ ﱂ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺍﺳﺘﺪﺍﻣﺔ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ﻭﺍﺳﺘﺤﻀﺎﺭ ﻣﻌﻨﺎﻩ ﺃﺑﺪﹰﺍ‬ ‫ﺩﺍﺋﻤﺎﹰ ﻣﻦ ﻏﲑ ﺣﺼﻮﻝ ﺫﻫﻮﻝ ﻭﻏﻔﻠﺔ ﻋﻨﻪ ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﳏﺘﻤﻞ ‪ .‬ﺍﳋﺎﻣﺲ ‪ :‬ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﳌﻮﺍﻓﺎﺓ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺷﺮﻁ ﻛﻮﻧﻪ‬ ‫ﻣﺆﻣﻨﹰﺎ ﰲ ﺍﳊﺎﻝ ﺣﺼﻮﻝ ﺍﳌﻮﺍﻓﺎﺓ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻻ ﳛﺼﻞ ﺇﻻ ﻋﻨﺪ ﺍﳌﻮﺕ ‪ ،‬ﻭﻳﻜﻮﻥ ﳎﻬﻮ ﹰﻻ ‪ ،‬ﻭﺍﳌﻮﻗﻮﻑ‬ ‫ﻋﻠﻰ ﺍﺠﻤﻟﻬﻮﻝ ﳎﻬﻮﻝ ‪ .‬ﻓﻠﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺣﺴﻦ ﺃﻥ ﻳﻘﺎﻝ ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ .‬ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ‬ ‫ﺍﷲ ﻋﻨﺪ ﺍﳌﻮﺕ ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺻﺮﻑ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺇﱃ ﺍﳋﺎﲤﺔ ﻭﺍﻟﻌﺎﻗﺒﺔ ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﰲ ﺍﳊﺎﻝ ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻼ ‪ ،‬ﻓﻜﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺫﻛﺮ‬ ‫ﺑﺘﻘﺪﻳﺮ ﺃﻥ ﻻ ﻳﺒﻘﻰ ﺫﻟﻚ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻌﺎﻗﺒﺔ؛ ﻛﺎﻥ ﻭﺟﻮﺩﻩ ﻛﻌﺪﻣﻪ ‪ ،‬ﻭﱂ ﲢﺼﻞ ﻓﺎﺋﺪﺓ ﺃﺻ ﹰ‬ ‫ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻫﺬﺍ ﺍﳌﻌﲎ ‪ .‬ﺍﻟﺴﺎﺑﻊ ‪ :‬ﺃﻥ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻻ ﻳﻨﺎﰲ ﺣﺼﻮﻝ ﺍﳉﺰﻡ ﻭﺍﻟﻘﻄﻊ ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ‪} :‬‬ ‫ﲔ { ] ﺍﻟﻔﺘﺢ ‪ [ ٢٧ :‬ﻭﻫﻮ ﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻦ‬ ‫ﻕ ﺍﷲ َﺭﺳُﻮﹶﻟﻪُ ﺍﻟﺮﺅﻳﺎ ﺑﺎﳊﻖ ﹶﻟَﺘ ْﺪﺧُﻠﹸﻦﱠ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﹺﻥ ﺷَﺎﺀ ﺍﷲ ﺀﺍِﻣﹺﻨ َ‬ ‫ﺻ َﺪ َ‬ ‫ﻟﱠ ﹶﻘ ْﺪ َ‬ ‫ﺍﻟﺸﻚ ﻭﺍﻟﺮﻳﺐ ‪ .‬ﻓﺜﺒﺖ ﺃﻧﻪ ﺗﻌﺎﱃ ﺇﳕﺎ ﺫﻛﺮ ﺫﻟﻚ ﺗﻌﻠﻴﻤﹰﺎ ﻣﻨﻪ ﻟﻌﺒﺎﺩﻩ ‪ ،‬ﻫﺬﺍ ﺍﳌﻌﲎ ‪ ،‬ﻓﻜﺬﺍ ﻫﻬﻨﺎ ﺍﻷﻭﱃ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬ ‫ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺗﻔﻮﻳﺾ ﺍﻷﻣﻮﺭ ﺇﱃ ﺍﷲ ‪ ،‬ﺣﱴ ﳛﺼﻞ ﺑﱪﻛﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺩﻭﺍﻡ ﺍﻹﳝﺎﻥ ‪ .‬ﺍﻟﺜﺎﻣﻦ ‪ :‬ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ‬ ‫ﻚ ُﻫ ُﻢ ﺍﳌﺆﻣﻨﻮﻥ َﺣﻘﹼﹰﺎ { ﻭﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ‬ ‫ﺫﻛﺮﻭﺍ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﳍﻢ ﻣﺎ ﻳﻘﻮﻳﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹸﺃﻭْﻟِﺌ َ‬ ‫ﰲ ﻋﻠﻢ ﺍﷲ ﻭﰲ ﺣﻜﻤﻪ ‪ ،‬ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﲨﻊ ﻳﻜﻮﻧﻮﻥ ﻣﺆﻣﻨﲔ ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻮﺩ ﲨﻊ ﻻ ﻳﻜﻮﻧﻮﻥ ﻛﺬﻟﻚ ‪.‬‬ ‫ﻓﺎﳌﺆﻣﻦ ﻳﻘﻮﻝ ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺣﱴ ﳚﻌﻠﻪ ﺍﷲ ﺑﱪﻛﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻻ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ‪ .‬ﺃﻣﺎ ﺍﻟﻘﺎﺋﻠﻮﻥ ‪:‬‬ ‫ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻘﺪ ﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺻﺤﺔ ﻗﻮﳍﻢ ﺑﻮﺟﻮﻩ ‪ :‬ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﺍﳌﺘﺤﺮﻙ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﻣﺘﺤﺮﻙ‬ ‫ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺘﺤﺮﻙ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻘﺎﺋﻢ ﻭﺍﻟﻘﺎﻋﺪ ‪ ،‬ﻓﻜﺬﺍ ﻫﻬﻨﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺆﻣﻦ ﻣﺆﻣﻨﹰﺎ‬ ‫‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﺧﺮﻭﺝ ﺍﳉﺴﻢ ﻋﻦ ﻛﻮﻧﻪ ﻣﺘﺤﺮﻛﹰﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻻ ﳝﻨﻊ ﻣﻦ‬

‫ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﻜﻮﻧﻪ ﻣﺘﺤﺮﻛﹰﺎ ﺣﺎﻝ ﻗﻴﺎﻡ ﺍﳊﺮﻛﺔ ﺑﻪ ﻓﻜﺬﻟﻚ ﺍﺣﺘﻤﺎﻝ ﺯﻭﺍﻝ ﺍﻹﳝﺎﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ‪ ،‬ﻻ ﻳﻘﺪﺡ ﰲ ﻛﻮﻧﻪ ﻣﺆﻣﻨﹰﺎ‬ ‫ﻚ ُﻫ ُﻢ ﺍﳌﺆﻣﻨﻮﻥ َﺣﻘﹼﹰﺎ { ﻓﻘﺪ ﺣﻜﻢ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺑﻜﻮﻬﻧﻢ ﻣﺆﻣﻨﲔ ﺣﻘﹰﺎ ﻓﻜﺎﻥ‬ ‫ﰲ ﺍﳊﺎﻝ ‪ .‬ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ‪ } :‬ﹸﺃﻭْﻟِﺌ َ‬ ‫ﻗﻮﻟﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻳﻮﺟﺐ ﺍﻟﺸﻚ ﻓﻴﻤﺎ ﻗﻄﻊ ﺍﷲ ﻋﻠﻴﻪ ﺑﺎﳊﺼﻮﻝ ﻭﺫﻟﻚ ﻻ ﳚﻮﺯ ‪.‬‬ ‫ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﻭﺻﻒ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻮﻧﻪ ﻣﺆﻣﻨﹰﺎ ‪ ،‬ﻭﺑﲔ ﻭﺻﻔﻪ ﺑﻜﻮﻧﻪ ﻣﺘﺤﺮﻛﹰﺎ ‪ ،‬ﺣﺎﺻﻞ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‬ ‫ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ‪ ،‬ﻭﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻔﺮﻕ ﻳﺘﻌﺬﺭ ﺍﳉﻤﻊ ‪ ،‬ﻭﻋﻦ ﺍﻟﺜﺎﱐ ﺃﻧﻪ ﺗﻌﺎﱃ ﺣﻜﻢ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻓﲔ ﺑﺎﻟﺼﻔﺎﺕ‬ ‫ﺍﳌﺬﻛﻮﺭﺓ ﺑﻜﻮﻬﻧﻢ ﻣﺆﻣﻨﲔ ﺣﻘﹰﺎ ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺸﺮﻁ ﻣﺸﻜﻮﻙ ﻓﻴﻪ ‪ ،‬ﻭﺍﻟﺸﻚ ﰲ ﺍﻟﺸﺮﻁ ﻳﻮﺟﺐ ﺍﻟﺸﻚ ﰲ ﺍﳌﺸﺮﻭﻁ ‪ .‬ﻓﻬﺬﺍ‬ ‫ﻳﻘﻮﻱ ﻋﲔ ﻣﺬﻫﺒﻨﺎ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬ ‫ﺍﻹﺑﺎﻧﺔ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺑﻄﺔ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(١٩٨‬‬ ‫‪ - ١١٦٩‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺷﻴﺒﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﻨﺎ‬ ‫ﻣﺎﻟﻚ ﺑﻦ ﻣﻐﻮﻝ ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻭﻫﺐ ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ‪ ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﻗﻠﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪) :‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺁﺗﻮﺍ ﻭﻗﻠﻮﻬﺑﻢ ﻭﺟﻠﺔ ) ﺳﻮﺭﺓ ‪ :‬ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ ﺭﻗﻢ ‪ (٦٠ :‬ﻫﻮ ﺍﻟﺮﺟﻞ ﻳﺴﺮﻕ ﻭﻳﺰﱐ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ؟‬ ‫ﻗﺎﻝ ‪ » :‬ﻻ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﻟﺮﺟﻞ ﻳﺼﻮﻡ ﻭﻳﺼﻠﻲ ﻭﻳﺘﺼﺪﻕ ‪ ،‬ﻭﻫﻮ ﳜﺎﻑ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ « ﻗﺎﻝ ﺍﻟﺸﻴﺦ ‪:‬‬ ‫ﻓﻠﻤﺎ ﺃﻥ ﻟﺰﻡ ﻗﻠﻮﻬﺑﻢ ﻫﺬﺍ ﺍﻹﺷﻔﺎﻕ ‪ ،‬ﻟﺰﻣﻮﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﻛﻼﻣﻬﻢ ‪ ،‬ﻭﰲ ﻣﺴﺘﻘﺒﻞ ﺃﻋﻤﺎﳍﻢ ‪ ،‬ﻓﻤﻦ ﺻﻔﺔ ﺃﻫﻞ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ‬ ‫‪ :‬ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ‪ :‬ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺸﻚ ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻚ ﰲ ﺍﻹﳝﺎﻥ ‪ ،‬ﻷﻥ ﺍﻹﳝﺎﻥ‬ ‫ﺇﻗﺮﺍﺭ ﷲ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ‪ ،‬ﻭﺧﻀﻮﻉ ﻟﻪ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ‪ ،‬ﻭﺗﺼﺪﻳﻖ ﻟﻪ ﰲ ﻛﻞ ﻣﺎ ﻗﺎﻝ ﻭﺃﻣﺮ ﻭﻬﻧﻰ ‪ .‬ﻓﺎﻟﺸﺎﻙ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻛﺎﻓﺮ‬ ‫ﻻ ﳏﺎﻟﺔ ‪ ،‬ﻭﻟﻜﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻳﺼﺢ ﻣﻦ ﻭﺟﻬﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻧﻔﻲ ﺍﻟﺘﺰﻛﻴﺔ ﻟﺌﻼ ﻳﺸﻬﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﲝﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ‬ ‫ﻭﻛﻮﺍﻣﻠﻪ ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻗﻄﻊ ﻋﻠﻰ ﻧﻔﺴﻪ ﻬﺑﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺷﻬﺪ ﳍﺎ ﺑﺎﳉﻨﺔ ‪ ،‬ﻭﺑﺎﻟﺮﺿﺎﺀ ﻭﺑﺎﻟﺮﺿﻮﺍﻥ ‪ ،‬ﻭﻣﻦ ﺷﻬﺪ ﻟﻨﻔﺴﻪ ﻬﺑﺬﻩ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ ﻛﺎﻥ ﺧﻠﻴﻘﺎ ﺑﻀﺪﻫﺎ ‪ ،‬ﺃﺭﺃﻳﺖ ﻟﻮ ﺃﻥ ﺭﺟﻼ ﺷﻬﺪ ﻋﻨﺪ ﺑﻌﺾ ﺍﳊﻜﺎﻡ ﻋﻠﻰ ﺷﻲﺀ ﺗﺎﻓﻪ ﻧﺰﺭ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳊﺎﻛﻢ ‪:‬‬ ‫ﻟﺴﺖ ﺃﻋﺮﻓﻚ ﻭﻟﻜﲏ ﺃﺳﺄﻝ ﻋﻨﻚ ‪ ،‬ﰒ ﺃﲰﻊ ﺷﻬﺎﺩﺗﻚ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺇﻧﻚ ﻟﻦ ﺗﺴﺄﻝ ﻋﲏ ﺃﻋﻠﻢ ﰊ ﻣﲏ ﺃﻧﺎ ﺭﺟﻞ ﺫﻛﻲ ﻋﺪﻝ‬ ‫‪ ،‬ﻣﺄﻣﻮﻥ ﺭﺿﻲ ‪ ،‬ﺟﺎﺋﺰ ﺍﻟﺸﻬﺎﺩﺓ ‪ ،‬ﺛﺎﺑﺖ ﺍﻟﻌﺪﺍﻟﺔ ‪ .‬ﺃﻟﻴﺲ ﻛﺎﻥ ﻗﺪ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ﺑﻀﻌﻒ ﺑﺼﲑﺗﻪ ‪ ،‬ﻭﻗﻠﺔ ﻋﻘﻠﻪ ﲟﺎ ﺩﻝ‬ ‫ﺍﳊﺎﻛﻢ ﻋﻠﻰ ﺭﺩ ﺷﻬﺎﺩﺗﻪ ‪ ،‬ﻭﺃﻏﻨﺎﻩ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﻋﻨﻪ ‪ ،‬ﻓﻤﺎ ﻇﻨﻚ ﲟﻦ ﻗﻄﻊ ﻋﻠﻰ ﻧﻔﺴﻪ ﲝﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺃﻭﺻﺎﻑ‬ ‫ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ‪ ،‬ﻭﺣﻜﻢ ﻟﻨﻔﺴﻪ ﺑﺎﳋﻠﻮﺩ ﰲ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ‪ .‬ﻭﻳﺼﺢ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻳﻀﺎ ﻣﻦ ﻭﺟﻪ‬ ‫ﺁﺧﺮ ﻳﻘﻊ ﻋﻠﻰ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻋﻤﺎﻝ ﻭﻣﺴﺘﺄﻧﻒ ﺍﻷﻓﻌﺎﻝ ﻭﻋﻠﻰ ﺍﳋﺎﲤﺔ ‪ ،‬ﻭﺑﻘﻴﺔ ﺍﻷﻋﻤﺎﺭ ‪ ،‬ﻭﻳﺮﻳﺪ ﺇﱐ ﻣﺆﻣﻦ ﺇﻥ ﺧﺘﻢ ﺍﷲ ﱄ‬ ‫ﺑﺄﻋﻤﺎﻝ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻋﻨﺪ ﺍﷲ ﻣﺜﺒﺘﺎ ﰲ ﺩﻳﻮﺍﻥ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺮﺍ ﻳﺪﻭﻡ‬ ‫ﱄ ﻭﻳﺒﻘﻰ ﻋﻠﻲ ﺣﱴ ﺃﻟﻘﻰ ﺍﷲ ﺑﻪ ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﻫﻞ ﺃﺻﺒﺢ ﻭﺃﻣﺴﻲ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺃﻡ ﻻ ؟ ﻭﺑﺬﻟﻚ ﺃﺩﺏ ﺍﷲ ﻧﺒﻴﻪ ﻭﺍﳌﺆﻣﻨﲔ‬ ‫ﻣﻦ ﻋﺒﺎﺩﻩ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ ) :‬ﻭﻻ ﺗﻘﻮﻟﻦ ﻟﺸﻲﺀ ﺇﱐ ﻓﺎﻋﻞ ﺫﻟﻚ ﻏﺪﺍ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ ) ﺳﻮﺭﺓ ‪ :‬ﺍﻟﻜﻬﻒ ﺁﻳﺔ ﺭﻗﻢ ‪. (٢٣ :‬‬ ‫ﻓﺄﻧﺖ ﻻ ﳚﻮﺯ ﻟﻚ ﺇﻥ ﻛﻨﺖ ﳑﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺗﻌﻠﻢ ﺃﻥ ﻗﻠﺒﻚ ﺑﻴﺪﻩ ﻳﺼﺮﻓﻪ ﻛﻴﻒ ﺷﺎﺀ ﺃﻥ ﺗﻘﻮﻝ ﻗﻮﻻ ﺣﺰﻣﺎ ﺣﺘﻤﺎ ‪ :‬ﺇﱐ‬ ‫ﺃﺻﺒﺢ ﻏﺪﺍ ﻣﺆﻣﻨﺎ ‪ ،‬ﻭﻻ ﺗﻘﻮﻝ ‪ :‬ﺇﱐ ﺃﺻﺒﺢ ﻏﺪﺍ ﻛﺎﻓﺮﺍ ﻭﻻ ﻣﻨﺎﻓﻘﺎ ‪ ،‬ﺇﻻ ﺃﻥ ﺗﺼﻞ ﻛﻼﻣﻚ ﺑﺎﻻﺳﺘﺜﻨﺎﺀ ﻓﺘﻘﻮﻝ ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‬ ‫‪ ،‬ﻓﻬﻜﺬﺍ ﺃﻭﺻﺎﻑ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‬ ‫ﻭﰲ ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٦٦‬‬ ‫ﺤﻘﱠ ْﻖ ﹺﺑﹶﺄ ﹾﻥ ﻛﹶﺎ ﹶﻥ‬ ‫ﺤ ﱡﻘ ﹺﻖ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﻓِﻴ ِﻪ ِﻟﹶﺄﻧﱠﻪُ ﹶﻟ ْﻮ ﹶﻟ ْﻢ َﻳَﺘ َ‬ ‫ﺼﺪِﻳ ُﻖ ﻭَﺍﹾﻟﹺﺈ ﹾﻗﺮَﺍ ُﺭ ) ﻓِﻴ ِﻪ ﹶﺃﻧَﺎ ﻣُﺆْﻣِﻦٌ ﺣَﻘًّﺎ ( ِﻟَﺘ َ‬ ‫ﺼ ﺢﱡ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ ﹶﻝ َﻣ ْﻦ ﻭُﺟﹺﺪَﺍ ( ﺍﻟﺘﱠ ْ‬ ‫) َﻭَﻳ ِ‬ ‫ﻱ ﻟﹶﺎ َﻳﻠِﻴ ُﻖ َﺑ ﹾﻞ َﻳ ﺠُﻮ ُﺯ ) ﹶﺃ ﹾﻥ‬ ‫ﺷَﺎﻛًّﺎ ﹶﺃ ْﻭ ُﻣَﺘ َﺮﺩﱢﺩًﺍ ﹶﺃ ْﻭ ﺧَﺎﻟِﻲ ﺍﻟﺬﱢ ْﻫ ﹺﻦ ﹶﻟﻜﹶﺎ ﹶﻥ ﻛﹶﺎﻓِﺮًﺍ َﻭ َﻣ ْﻦ َﺷﻚﱠ ﻓِﻲ ﺇﳝَﺎﹺﻧ ِﻪ ﹶﻓﻬُ َﻮ ﻛﹶﺎﻓِﺮٌ ) َﻭﻟﹶﺎ َﻳْﻨَﺒﻐِﻲ ( ﹶﺃ ْ‬ ‫ﺏ ﹶﺃ ْﻭ‬ ‫ﲑ ﻳُ ْﺒ ِﻄﻞﹸ َﺟﻤِﻴ َﻊ ﺍ ﹾﻟ ُﻌﻘﹸﻮ ِﺩ ﹶﻓَﻴﺮْﹶﻓﻊُ ﺍﹾﻟﹺﺈﳝَﺎ ﹶﻥ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟِﻠﺘﱠﹶﺄﺩﱡ ﹺ‬ ‫َﻳﻘﹸﻮ ﹶﻝ ﹶﺃﻧَﺎ ﻣُﺆْﻣِﻦٌ ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ( ِﻟﹶﺄﻥﱠ ﺍﻟِﺎ ْﺳِﺘ ﹾﺜﻨَﺎ َﺀ َﺑﻴَﺎ ﹸﻥ َﺗ ْﻐﹺﻴ ﹴ‬

‫ﺴ ِﻪ ﻭَﺍﻟﹾﺈﹺﻋْ ﺠَﺎﺏﹺ ﹺﺑ ﺤَﺎِﻟ ِﻪ ﹶﻛﻤَﺎ ﻫُ َﻮ‬ ‫ﺍﻟﺘﱠَﺒﺮﱡ ِﻙ ﻭَﺍ ﹾﻟﹺﺈﺣَﺎﹶﻟ ِﺔ ﺇﻟﹶﻰ َﻣﺸِﻴﹶﺌِﺘ ِﻪ َﺗﻌَﺎﻟﹶﻰ َﻭ ِﻋ ﹾﻠ ِﻤ ِﻪ ﹶﺃ ْﻭ ﻟِﻠﺸﱠﻚﱢ ﻓِﻲ ﻋَﺎِﻗَﺒِﺘ ِﻪ ﹶﺃ ْﻭ ﺍﻟﺘﱠﺒَﺮﱢﻱ ِﻣ ْﻦ َﺗ ْﺰ ِﻛَﻴ ِﺔ َﻧ ﹾﻔ ِ‬ ‫ﺴ ِﻪ ﹶﻟ ِﻜ ْﻦ ﺍﻟﹾﺄﹶﻭْﻟﹶﻰ َﺗ ْﺮﻛﹸﻪُ ِﻟﺈﹺﻳ َﻬﺎ ﹺﻡ ﺍﻟﺸﱠﻚﱢ َﻭﹶﻗ ْﺪ ﹸﺃ ِﻣ ْﺮﻧَﺎ‬ ‫ﻒ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺟَﺎﺋِﺰًﺍ ﻓِﻲ َﻧ ﹾﻔ ِ‬ ‫ﺚ ﻭَﺍ ﹾﻟ َﻤ ْﺮ ﹺﻭﻱﱡ َﻋ ْﻦ ﺍﻟﺴﱠﹶﻠ ِ‬ ‫ﺤﺪِﻳ ِ‬ ‫َﻣ ﹾﺬ َﻫﺐُ ﹶﺃ ْﻫ ﹺﻞ ﺍﹾﻟ َ‬ ‫ﺿ ﹺﻊ ﺍﻟﺘﱡ َﻬ ﹺﻢ ‪.‬‬ ‫ﺑﹺﺎﺗﱢﻘﹶﺎ ِﺀ َﻣﻮَﺍ ِ‬ ‫ﺼﺪِﻳ ﹺﻖ ﻭَﺍﹾﻟﹺﺈ ﹾﻗﺮَﺍ ﹺﺭ ) ﻣَ ﺨْﻠﹸﻮ ﻕٌ ( ﹶﻛﺴَﺎِﺋ ﹺﺮ ﹶﺃ ﹾﻓﻌَﺎ ﹺﻝ‬ ‫ﻱ ﺍﻟﺘﱠ ْ‬ ‫ﻆ ) ﻭَﺍﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﺑﹺﻬَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ( ﹶﺃ ْ‬ ‫ﻉ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ ﹶﻘ ْﻴ ﹺﻦ ﺭَﺍﺟﹺﻊٌ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ﹾﻔ ِ‬ ‫َﻭﺑﹺﺎﹾﻟ ﺠُ ْﻤﹶﻠ ِﺔ ﹺﻧﺰَﺍ ُ‬ ‫ﺕ َﻭﹶﻗ ْﺪ َﻋ َﺮﻓﹾﺖ ﺣَﺎ ﹶﻝ ﻣَﺎ‬ ‫ﻑ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹺﻞ ﻭَﺍﻟﻨﱠ ﹶﻈ ﹺﺮ ﻓِﻲ ﺍ ﹾﻟ ُﻤﹶﻘﺪﱢﻣَﺎ ِ‬ ‫ﺼ ْﺮ ِ‬ ‫ﺏ ﺑﹺﺎﻟِﺎ ْﺧِﺘﻴَﺎ ﹺﺭ ﹶﻛ َ‬ ‫ﻱ ﺣَﺎﺻِﻞﹲ ﹺﺑ ُﻤﺒَﺎ َﺷ َﺮ ِﺓ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ‬ ‫ﺴﹺﺒﻲﱞ ( ﹶﺃ ْ‬ ‫ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ) ﹶﻛ ْ‬ ‫ﻕ‬ ‫ﺨﻠﹸﻮ ﹴ‬ ‫ﻒ َﻭﻟﹶﺎ ﹶﻛ ْﻴِﻔﻴﱠ ٍﺔ ) ﹶﻓ َﻐ ْﻴﺮُ َﻣ ْ‬ ‫ﺤﺼُﻞﹸ ﺑﹺﺎﻟﻀﱠﺮُﻭ َﺭ ِﺓ ) َﻭﹶﺃﻣﱠﺎ ( ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ) ﹺﺑ َﻤ ْﻌﻨَﻰ ِﻫﺪَﺍَﻳ ِﺔ ﺍﻟﺮﱠﺏﱢ َﺗﻌَﺎﻟﹶﻰ ِﻟ َﻌْﺒ ِﺪ ِﻩ ﺇﻟﹶﻰ َﻣ ْﻌ ﹺﺮﹶﻓِﺘ ِﻪ ( ﹺﺑﻠﹶﺎ ﹶﻛ ْﻴ ٍ‬ ‫َﻳ ْ‬ ‫( ِﻟﹶﺄﻥﱠ ﺍﹾﻟ ﹺﻬﺪَﺍَﻳ ﹶﺔ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹾﻜﻮﹺﻳ ﹺﻦ َﻭﻫُ َﻮ ﹶﻗ ِﺪ ٌﱘ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟﻤَﺎُﺗﺮﹺﻳ ِﺪﻳﱠ ِﺔ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺣَﺎ ِﺩﺛﹰﺎ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟﹶﺄﺷَﺎ ِﻋ َﺮ ِﺓ ِﻗﻴ ﹶﻞ ‪َ :‬ﻋ ْﻦ ﺍ ﹾﻟَﺒﺰﱠﺍ ﹺﺯﻳﱠ ِﺔ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ‪:‬‬ ‫ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﻣَ ﺨْﻠﹸﻮ ﻕٌ ﻟﹶﺎ َﺗ ﺠُﻮ ُﺯ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ َﺧ ﹾﻠ ﹶﻔﻪُ ﻭَﻛﹶﺬﹶﺍ َﻋ ﹾﻜﺴُﻪُ ‪.‬‬ ‫ﺐ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﹺﺑ ِﻪ ﻟﹶﺎ َﻋﻠﹶﻰ ﹺﺟ َﻬ ِﺔ ﺍﻟﺸﱠﻚﱢ ﻓِﻴﻤَﺎ ﹺﺑ ﹶﻘ ﹾﻠﹺﺒ ِﻪ‬ ‫ﻑ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ ﺁﺗَﻰ ﺑﹺﺎ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﺨ ْﻮ ِ‬ ‫ﺻﻠﱠﻴْﺖ ‪ -‬ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ‪ِ -‬ﻟ َ‬ ‫َﻭ َ‬ ‫ﲔ‬ ‫ﺏ ﻛﹸﻠﱠﻬَﺎ‪ِ ،‬ﻟﹶﺄﻥﱠ ﺍ ﹾﻟﻜﹶﺎِﻓ َﺮ ﻭَﺍ ﹾﻟﻔﹶﺎ ِﺳ َﻖ ِﺣ َ‬ ‫ﺼﺪِﻳ ﹺﻖ ؛ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ُﻳﺮَﺍ َﺩ ﺑﹺﺎﻟﹾﺂَﻳ ِﺔ ‪ :‬ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﻟﱠﺎ ِﻣﻤﱠ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﻟ ﱡﺬﻧُﻮ َ‬ ‫ِﻣ ْﻦ ﺍﻟﺘﱠ ْ‬ ‫ﺐ ﹶﻟﻪُ ﺍ ْﻣَﺘَﻨ َﻊ ﹶﻗﺒُﻮ ﹸﻝ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ‪.‬‬ ‫ﲔ ِﻓ ْﻌِﻠ ِﻪ ﻟﹶﺎ ﹶﺫْﻧ َ‬ ‫ﺲ ُﻣﺘﱠ ِﻘﻴًﺎ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒُﻮ ﹸﻝ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﻣَﺸْﺮُﻭﻃﹰﺎ ﹺﺑ ﹶﻜ ْﻮ ِﻥ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ِﺣ َ‬ ‫ﺏ ﹶﻟْﻴ َ‬ ‫ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳﺘُﻮ َ‬ ‫ﲔ ُﺷﺮُﻭ ِﻋ ِﻪ ﻓِﻲ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ‬ ‫ﺏ َﻳﹾﺄﺗِﻲ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻮَﺍ ﹺﺟَﺒ ِﺔ َﻭﻫُ َﻮ ِﺣ َ‬ ‫ﲔ َﻳﺘُﻮ ُ‬ ‫ﺐ ِﺣ َ‬ ‫ﻁ ﺍﻟﺘﱠ ﹾﻘﻮَﻯ ﻓِﻲ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﺍﻟﺘﱠﺎِﺋ َ‬ ‫ﻑ ﻣَﺎ ﺇﺫﹶﺍ ﺍ ْﺷَﺘ َﺮ ﹶ‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﹺﺑ ِ‬ ‫ﺼ ِﻪ ِﻣ ْﻨﻪُ ‪.‬‬ ‫ﺨﱡﻠ ِ‬ ‫ﺐ َﺑ ﹾﻞ ﻫُ َﻮ ﻣُﺘﱠ ﹴﻖ ﻓِﻲ ﺣَﺎ ﹺﻝ َﺗ َ‬ ‫ﺺ ِﻣ ْﻦ ﺍﻟﺬﱠ ْﻧ ﹺ‬ ‫ﺨﹸﻠ ْ‬ ‫ﺨ ْﻴ ﹺﺮ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﻣُ ْﻨَﺘ ِﻘ ﹲﻞ ِﻣ ْﻦ ﺍﻟﺸﱠﺮﱢ ﺇﻟﹶﻰ ﺍﹾﻟ َ‬ ‫ﻂ َﺳﻴﱢﺌﹶﺎُﺗ ُﻪ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ َﻭﺗُ ﹾﻘَﺒﻞﹸ ِﻣ ْﻨﻪُ‬ ‫ﺴﻘﹸ ﹶ‬ ‫ﺐ ﹶﺃ ﹾﻥ َﺗ ْ‬ ‫ﺏ ﹶﻟ َﻮ َﺟ َ‬ ‫ﲑ ٍﺓ ﹸﺛﻢﱠ ﺗَﺎ َ‬ ‫ﺼﺮﱞ َﻋﻠﹶﻰ ﹶﻛﹺﺒ َ‬ ‫َﻭ " ﹶﺃ ْﻳﻀًﺎ " ﹶﻓﹶﻠ ْﻮ ﹶﺃﺗَﻰ ﺍﹾﻟﹺﺈْﻧﺴَﺎ ﹸﻥ ﹺﺑﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ َﻭﻫُ َﻮ ُﻣ ِ‬ ‫ﲔ ﹶﺃﺗَﻰ ﺑﹺﻬَﺎ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺳﻘﹰﺎ ‪.‬‬ ‫ﺕ َﻭﻫُ َﻮ ِﺣ َ‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫ﻚ ﺍﹾﻟ َ‬ ‫ِﺗ ﹾﻠ َ‬ ‫ﻚ ﺍﻟﺬﱢﻣﱢﻲﱡ ﺇﺫﹶﺍ ﹶﺃ ْﺳﹶﻠ َﻢ ‪ -‬ﹶﻗ ْﺒ ﹶﻞ ﺇ ْﺳﻠﹶﺎ ِﻣ ِﻪ‬ ‫ﻑ ‪َ -‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺐ َﻭﹶﻗ ﹾﺬ ٍ‬ ‫ﺼ ﹴ‬ ‫ﺱ َﻣﻈﹶﺎِﻟﻢُ ِﻣ ْﻦ ﹶﻗ ْﺘ ﹴﻞ َﻭ ﹶﻏ ْ‬ ‫َﻭ " ﹶﺃ ْﻳﻀًﺎ " ﻓﹶﺎ ﹾﻟﻜﹶﺎِﻓﺮُ ﺇﺫﹶﺍ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫ﺏ ِﻣ ْﻦ‬ ‫ﺼ ﺢﱠ ﺇ ْﺳﻠﹶﺎ ُﻡ ﺍﻟﺬﱢﻣﱢﻲﱢ َﺣﺘﱠﻰ َﻳﺘُﻮ َ‬ ‫ﲑ ﹶﺓ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻟ ْﻢ َﻳ ِ‬ ‫َﻣ َﻊ َﺑﻘﹶﺎ ِﺀ َﻣﻈﹶﺎِﻟ ﹺﻢ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ َﻋﹶﻠ ْﻴ ِﻪ ؛ ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ َﻤﻞﹸ ﻟﹶﺎ ﻳُ ﹾﻘَﺒﻞﹸ ﺇﻟﱠﺎ ِﻣﻤﱠ ْﻦ ﻟﹶﺎ ﹶﻛﹺﺒ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ‬ ‫ﲔ َﻋﻠﹶﻰ َﻋ ْﻬ ِﺪ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺱ ﻣُﺴِْﻠ ِﻤ َ‬ ‫ﺶ ﻭَﺍ ﹾﻟ َﻤﻈﹶﺎِﻟ ﹺﻢ ؛ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻊ ﺇ ْﺳﻠﹶﺎ ِﻣ ِﻪ ﻣُ ﺨَﻠﱠﺪًﺍ َﻭﹶﻗ ْﺪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ‬ ‫َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻟﻬُ ْﻢ ﺫﹸﻧُﻮﺏٌ ﻣَﻌْﺮُﻭﻓﹶﺔﹲ َﻭ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺗَﺒﹺﻌَﺎﺕٌ ﹶﻓﻴُ ﹾﻘَﺒﻞﹸ ﺇ ْﺳﻠﹶﺎ ُﻣ ُﻬ ْﻢ َﻭَﻳﺘُﻮﺑُﻮ ﹶﻥ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ ِﻣ ْﻦ ﺍﻟﺘﱠﺒﹺﻌَﺎﺕِ ‪.‬‬ ‫ﲑ ﹶﺓ ْﺑ َﻦ ﺷُ ْﻌَﺒ ﹶﺔ ﹶﻟﻤﱠﺎ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﺭَﺍﹶﻓ َﻖ ﹶﻗ ْﻮﻣًﺎ ﻓِﻲ ﺍ ﹾﻟﺠَﺎ ِﻫِﻠﻴﱠ ِﺔ ﹶﻓ َﻐ َﺪ َﺭ ﹺﺑ ﹺﻬ ْﻢ َﻭﹶﺃ َﺧ ﹶﺬ ﹶﺃ ْﻣﻮَﺍﹶﻟﻬُ ْﻢ‬ ‫ﺢ ﹶﺃﻥﱠ ﺍﻟﹾﻤُ ِﻐ َ‬ ‫ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﹶﻛﻤَﺎ ﹶﺛَﺒ َ‬ ‫ﻒ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺑﹺﺎﻟﺴﱠ ْﻴ ِ‬ ‫ﺱ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﲑﺓﹸ ﻗﹶﺎﺋِﻢٌ َﻋﻠﹶﻰ َﺭﹾﺃ ﹺ‬ ‫ﺴﻌُﻮ ٍﺩ ﻋَﺎ َﻡ ﺍﻟﹾﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ ﻭَﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫َﻭﺟَﺎ َﺀ ﹶﻓﹶﺄ ْﺳﹶﻠ َﻢ ﹶﻓﹶﻠﻤﱠﺎ ﺟَﺎ َﺀ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ َﻣ ْ‬ ‫ﻚ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﲑﺓﹸ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ ﻏﺪﺭ ﹶﺃﹶﻟﺴْﺖ ﹶﺃ ْﺳﻌَﻰ ﻓِﻲ ﻏﹸﺪْ َﺭِﺗ َ‬ ‫ﻒ ﹶﻓﻘﹶﺎ ﹶﻝ ‪َ :‬ﻣ ْﻦ ﻫَﺬﹶﺍ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ‪ :‬ﺍ ْﺑ ُﻦ ﺃﹸ ْﺧِﺘﻚ ﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫ﲑﺓﹸ ﺑﹺﺎﻟﺴﱠ ْﻴ ِ‬ ‫َﺩﹶﻓ َﻌﻪُ ﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ُﻡ ﹶﻓﹶﺄ ﹾﻗَﺒﻠﹸﻪُ َﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤَﺎ ﹸﻝ ﹶﻓﹶﻠﺴْﺖ ِﻣ ْﻨﻪُ ﻓِﻲ َﺷ ْﻲ ٍﺀ {)‪(١‬‬ ‫ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫__________‬ ‫ﺚ‬ ‫ﺼﺪﱢ ﻕُ ﹸﻛ ﱡﻞ ﻭَﺍ ِﺣ ٍﺪ ﻣِﻨْﻬُﻤَﺎ َﺣﺪِﻳ ﹶ‬ ‫ﺨ َﺮ َﻣ ﹶﺔ َﻭ َﻣ ْﺮﻭَﺍ ﹶﻥ ﻳُ َ‬ ‫ﺴ َﻮ ﹺﺭ ْﺑ ﹺﻦ َﻣ ْ‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ٢٧٣١‬ﻭ‪َ ( ٢٧٣٢‬ﻋ ﹺﻦ ﺍ ﹾﻟ ِﻤ ْ‬ ‫ﺾ ﺍﻟﻄﱠﺮﹺﻳ ﹺﻖ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪-‬‬ ‫ﺝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﺯ َﻣ َﻦ ﺍﻟﹾ ﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ ‪َ ،‬ﺣﺘﱠﻰ ﻛﹶﺎﻧُﻮﺍ ﹺﺑَﺒ ْﻌ ﹺ‬ ‫ﺻَﺎ ِﺣﹺﺒ ِﻪ ﻗﹶﺎ ﹶﻝ َﺧ َﺮ َ‬ ‫ﲔ « ‪ .‬ﹶﻓﻮَﺍﻟﻠﱠ ِﻪ ﻣَﺎ َﺷ َﻌ َﺮ‬ ‫ﺕ ﺍ ﹾﻟَﻴ ِﻤ ﹺ‬ ‫ﺶ ﹶﻃﻠِﻴ َﻌ ﹰﺔ ﹶﻓﺨُﺬﹸﻭﺍ ﺫﹶﺍ َ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹺﺇﻥﱠ ﺧَﺎِﻟ َﺪ ْﺑ َﻦ ﺍﻟﹾﻮَﻟِﻴﺪِ ﺑﹺﺎ ﹾﻟ َﻐﻤِﻴ ﹺﻢ ﻓِﻰ َﺧْﻴ ﹴﻞ ِﻟﻘﹸ َﺮﻳْ ﹴ‬ ‫ﺶ ‪َ ،‬ﻭﺳَﺎ َﺭ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﺣﺘﱠﻰ‬ ‫ﺶ ‪ ،‬ﻓﹶﺎ ْﻧ ﹶﻄﹶﻠ َﻖ َﻳ ْﺮﻛﹸﺾُ َﻧﺬِﻳﺮًﺍ ِﻟﻘﹸ َﺮﻳْ ﹴ‬ ‫ﺠْﻴ ﹺ‬ ‫ﹺﺑ ﹺﻬ ْﻢ ﺧَﺎﻟِﺪٌ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ ُﻫ ْﻢ ﹺﺑ ﹶﻘَﺘ َﺮ ِﺓ ﺍﹾﻟ َ‬ ‫ﺕ ﺍﻟﹾﻘﹶﺼْﻮَﺍﺀُ‬ ‫ﻸ ِ‬ ‫ﺖ ‪ ،‬ﻓﹶﻘﹶﺎﻟﹸﻮﺍ َﺧ َ‬ ‫ﺱ َﺣ ﹾﻞ َﺣ ﹾﻞ ‪ .‬ﹶﻓﹶﺄﹶﻟ ﺤﱠ ْ‬ ‫ﺖ ﹺﺑ ِﻪ ﺭَﺍ ِﺣﹶﻠﺘُﻪُ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺑﹺﺎﻟﺜﱠﹺﻨﻴﱠ ِﺔ ﺍﻟﱠﺘِﻰ ﻳُ ْﻬَﺒﻂﹸ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻣِﻨْﻬَﺎ ‪َ ،‬ﺑ َﺮ ﹶﻛ ْ‬ ‫ﺼﻮَﺍ ُﺀ ‪َ ،‬ﻭﻣَﺎ ﺫﹶﺍ َﻙ ﻟﹶﻬَﺎ ﹺﺑ ﺨُﻠﹸ ﹴﻖ ‪َ ،‬ﻭﹶﻟ ِﻜ ْﻦ‬ ‫ﺕ ﺍ ﹾﻟﹶﻘ ْ‬ ‫ﻸ ِ‬ ‫ﺕ ﺍﻟﹾﻘﹶﺼْﻮَﺍﺀُ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻣَﺎ َﺧ َ‬ ‫ﻸ ِ‬ ‫‪َ ،‬ﺧ َ‬ ‫ﺕ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻻﱠ ﹶﺃ ْﻋ ﹶﻄ ْﻴُﺘ ُﻬ ْﻢ ﹺﺇﻳﱠﺎﻫَﺎ « ‪.‬‬ ‫ﺴﹶﺄﻟﹸﻮﻧﹺﻰ ﺧُﻄﱠ ﹰﺔ ُﻳ َﻌﻈﱢﻤُﻮ ﹶﻥ ﻓِﻴﻬَﺎ ُﺣ ُﺮﻣَﺎ ِ‬ ‫ﺣَﺒَﺴَﻬَﺎ ﺣَﺎﹺﺑﺲُ ﺍ ﹾﻟﻔِﻴ ﹺﻞ ‪ ،‬ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﻭَﺍﻟﱠﺬِﻯ ﻧَﻔﹾﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻻ َﻳ ْ‬ ‫ﺱ ﺗَﺒَﺮﱡﺿًﺎ ‪ ،‬ﹶﻓﹶﻠ ْﻢ‬ ‫ﺖ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﹶﻓ َﻌ َﺪ ﹶﻝ َﻋ ْﻨ ُﻬ ْﻢ َﺣﺘﱠﻰ َﻧ َﺰ ﹶﻝ ﹺﺑﹶﺄ ﹾﻗﺼَﻰ ﺍﻟﹾﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ ‪َ ،‬ﻋﻠﹶﻰ ﹶﺛ َﻤ ٍﺪ ﹶﻗﻠِﻴ ﹺﻞ ﺍ ﹾﻟﻤَﺎ ِﺀ َﻳَﺘَﺒﺮﱠ ﺿُﻪُ ﺍﻟﻨﱠﺎ ُ‬ ‫ﹸﺛﻢﱠ ﺯَﺟَﺮَﻫَﺎ ﹶﻓ َﻮﹶﺛَﺒ ْ‬

‫ﻉ ﺳَﻬْﻤًﺎ ِﻣ ْﻦ ِﻛﻨَﺎَﻧِﺘ ِﻪ ‪ ،‬ﹸﺛﻢﱠ‬ ‫ﺱ َﺣﺘﱠﻰ َﻧ َﺰﺣُﻮ ُﻩ ‪َ ،‬ﻭﺷُ ِﻜ َﻰ ﹺﺇﻟﹶﻰ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺍ ﹾﻟ َﻌ ﹶﻄﺶُ ‪ ،‬ﻓﹶﺎ ْﻧَﺘ َﺰ َ‬ ‫ﻳُﹶﻠﺒﱢ ﹾﺜﻪُ ﺍﻟﻨﱠﺎ ُ‬ ‫ﻚ ‪ ،‬ﹺﺇ ﹾﺫ ﺟَﺎ َﺀ ﺑُ َﺪ ْﻳﻞﹸ ْﺑ ُﻦ‬ ‫ﺻ َﺪﺭُﻭﺍ َﻋ ْﻨﻪُ ‪ ،‬ﹶﻓَﺒ ْﻴَﻨﻤَﺎ ُﻫ ْﻢ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺶ ﹶﻟ ُﻬ ْﻢ ﺑﹺﺎﻟﺮﱢﻯﱢ َﺣﺘﱠﻰ َ‬ ‫ﺠ َﻌﻠﹸﻮ ُﻩ ﻓِﻴ ِﻪ ‪ ،‬ﹶﻓﻮَﺍﻟﻠﱠ ِﻪ ﻣَﺎ ﺯَﺍ ﹶﻝ َﻳﺠﹺﻴ ُ‬ ‫ﹶﺃ َﻣ َﺮﻫُﻢْ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺢ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ِ -‬ﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ‬ ‫ﺼﹺ‬ ‫ﺨﺰَﺍ ِﻋﻰﱡ ﻓِﻰ َﻧ ﹶﻔ ﹴﺮ ِﻣ ْﻦ ﹶﻗ ْﻮ ِﻣ ِﻪ ِﻣ ْﻦ ُﺧﺰَﺍ َﻋ ﹶﺔ ‪َ ،‬ﻭ ﹶﻛﺎﻧُﻮﺍ َﻋ ْﻴَﺒ ﹶﺔ ﻧُ ْ‬ ‫َﻭ ْﺭﻗﹶﺎ َﺀ ﺍﹾﻟ ُ‬ ‫ﺐ ْﺑ َﻦ ﹸﻟ َﺆﻯﱟ َﻭﻋَﺎ ِﻣ َﺮ ْﺑ َﻦ ﹸﻟ َﺆﻯﱟ َﻧ َﺰﻟﹸﻮﺍ ﹶﺃ ْﻋﺪَﺍ َﺩ ِﻣﻴَﺎ ِﻩ ﺍﻟﹾﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ ‪َ ،‬ﻭ َﻣ َﻌﻬُﻢُ ﺍ ﹾﻟﻌُﻮ ﹸﺫ ﺍ ﹾﻟ َﻤﻄﹶﺎﻓِﻴﻞﹸ ‪َ ،‬ﻭ ُﻫ ْﻢ‬ ‫ِﺗﻬَﺎ َﻣ ﹶﺔ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹺﺇﻧﱢﻰ َﺗ َﺮ ﹾﻛﺖُ ﹶﻛ ْﻌ َ‬ ‫ﺠ ﹾﺊ ِﻟ ِﻘﺘَﺎ ﹺﻝ ﹶﺃ َﺣ ٍﺪ ‪ ،‬ﻭَﻟﹶﻜِﻨﱠﺎ ﹺﺟ ﹾﺌﻨَﺎ‬ ‫ﺖ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹺﺇﻧﱠﺎ ﹶﻟ ْﻢ َﻧ ﹺ‬ ‫ﻣُﻘﹶﺎِﺗﻠﹸﻮ َﻙ َﻭ ﺻَﺎﺩﱡﻭ َﻙ َﻋ ﹺﻦ ﺍ ﹾﻟَﺒْﻴ ِ‬ ‫ﺱ‪،‬‬ ‫ﺨﻠﱡﻮﺍ َﺑْﻴﻨﹺﻰ َﻭَﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺕ ﹺﺑ ﹺﻬ ْﻢ ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ ﺷَﺎﺀُﻭﺍ ﻣَﺎ َﺩ ْﺩﺗُﻬُ ْﻢ ﻣُﺪﱠ ﹰﺓ ‪َ ،‬ﻭﻳُ َ‬ ‫ﺿﺮﱠ ْ‬ ‫ﺏ ‪َ ،‬ﻭﹶﺃ َ‬ ‫ﺤ ْﺮ ُ‬ ‫ُﻣ ْﻌَﺘ ِﻤﺮﹺﻳ َﻦ ‪َ ،‬ﻭﹺﺇﻥﱠ ﻗﹸﺮَﻳْﺸًﺎ ﹶﻗ ْﺪ َﻧ ﹺﻬ ﹶﻜ ْﺘﻬُﻢُ ﺍﹾﻟ َ‬ ‫ﺱ ﹶﻓ َﻌﻠﹸﻮﺍ ‪َ ،‬ﻭﹺﺇﻻﱠ ﹶﻓ ﹶﻘ ْﺪ ﺟَﻤﱡﻮﺍ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ُﻫ ْﻢ ﺃﹶﺑَﻮْﺍ ﹶﻓﻮَﺍﻟﱠﺬِﻯ ﻧَﻔﹾﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ‪،‬‬ ‫ﹶﻓﹺﺈ ﹾﻥ ﹶﺃ ﹾﻇ َﻬ ْﺮ ﹶﻓﹺﺈ ﹾﻥ ﺷَﺎﺀُﻭﺍ ﹶﺃ ﹾﻥ َﻳ ْﺪﺧُﻠﹸﻮﺍ ﻓِﻴﻤَﺎ َﺩ َﺧ ﹶﻞ ﻓِﻴ ِﻪ ﺍﻟﻨﱠﺎ ُ‬ ‫ُﻷﻗﹶﺎِﺗﹶﻠﻨﱠﻬُ ْﻢ َﻋﻠﹶﻰ ﹶﺃ ْﻣﺮﹺﻯ ﻫَﺬﹶﺍ َﺣﺘﱠﻰ َﺗ ْﻨ ﹶﻔ ﹺﺮ َﺩ ﺳَﺎِﻟ ﹶﻔﺘِﻰ ‪َ ،‬ﻭﹶﻟﻴُﻨِْﻔ ﹶﺬﻥﱠ ﺍﻟﻠﱠ ُﻪ ﹶﺃ ْﻣ َﺮﻩُ « ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ُﺑﺪَﻳْﻞﹲ َﺳﺄﹸَﺑﻠﱢﻐُﻬُﻢْ ﻣَﺎ َﺗﻘﹸﻮ ﹸﻝ ‪ .‬ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ْﻧ ﹶﻄﹶﻠ َﻖ‬ ‫ﺿ ُﻪ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﻓﹶﻌَﻠﹾﻨَﺎ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫َﺣﺘﱠﻰ ﹶﺃﺗَﻰ ﹸﻗ َﺮ ْﻳﺸًﺎ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﺎ ﹶﻗ ْﺪ ﹺﺟ ﹾﺌﻨَﺎ ﹸﻛ ْﻢ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍﻟﺮﱠﺟُ ﹺﻞ ‪َ ،‬ﻭ َﺳ ِﻤ ْﻌﻨَﺎ ُﻩ َﻳﻘﹸﻮ ﹸﻝ ﹶﻗ ْﻮ ﹰﻻ ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﺃ ﹾﻥ َﻧ ْﻌ ﹺﺮ َ‬ ‫ﺕ ﻣَﺎ َﺳ ِﻤﻌَْﺘﻪُ َﻳﻘﹸﻮ ﹸﻝ ‪ .‬ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺘُﻪُ َﻳﻘﹸﻮ ﹸﻝ ﻛﹶﺬﹶﺍ‬ ‫ﻯ ِﻣ ْﻨ ُﻬ ْﻢ ﻫَﺎ ِ‬ ‫ﺸ ْﻰ ٍﺀ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ﺫﹶﻭُﻭ ﺍﻟﺮﱠ ﹾﺃ ﹺ‬ ‫ُﺳ ﹶﻔﻬَﺎ ُﺅ ُﻫ ْﻢ ﹶﻻ ﺣَﺎ َﺟ ﹶﺔ ﻟﹶﻨَﺎ ﹶﺃ ﹾﻥ ﺗُﺨْﺒﹺﺮَﻧَﺎ َﻋ ْﻨﻪُ ﹺﺑ َ‬ ‫ﺴُﺘ ْﻢ ﺑﹺﺎ ﹾﻟﻮَﺍِﻟ ِﺪ ﻗﹶﺎﻟﹸﻮﺍ‬ ‫ﻯ ﹶﻗ ْﻮ ﹺﻡ ﹶﺃﹶﻟ ْ‬ ‫ﺴﻌُﻮ ٍﺩ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ْ‬ ‫ﺤﺪﱠﹶﺛﻬُﻢْ ﹺﺑﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ . -‬ﹶﻓﻘﹶﺎ َﻡ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ َﻣ ْ‬ ‫ﻭَﻛﹶﺬﹶﺍ ‪ ،‬ﹶﻓ َ‬ ‫ﻅ‪،‬‬ ‫ﺕ ﹶﺃ ْﻫ ﹶﻞ ُﻋﻜﹶﺎ ٍ‬ ‫ﺴُﺘ ْﻢ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﹶﺃﻧﱢﻰ ﺍ ْﺳَﺘ ْﻨﹶﻔ ْﺮ ُ‬ ‫َﺑﻠﹶﻰ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ َﻭﹶﻟﺴْﺖُ ﺑﹺﺎ ﹾﻟ َﻮﹶﻟ ِﺪ ﻗﹶﺎﻟﹸﻮﺍ َﺑﻠﹶﻰ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ َﻬ ﹾﻞ َﺗﺘﱠ ﹺﻬﻤُﻮﻧﹺﻰ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻻ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﻟ ْ‬ ‫ﺽ ﹶﻟ ﹸﻜ ْﻢ ﺧُﻄﱠ ﹶﺔ ﺭُ ْﺷ ٍﺪ ‪ ،‬ﺍﻗﹾﺒَﻠﹸﻮﻫَﺎ‬ ‫ﹶﻓﹶﻠﻤﱠﺎ ﺑَﻠﱠ ﺤُﻮﺍ َﻋﹶﻠﻰﱠ ﹺﺟ ﹾﺌﺘُﻜﹸ ْﻢ ﹺﺑﹶﺄ ْﻫﻠِﻰ َﻭ َﻭﹶﻟﺪِﻯ َﻭ َﻣ ْﻦ ﹶﺃﻃﹶﺎ َﻋﻨﹺﻰ ﻗﹶﺎﻟﹸﻮﺍ َﺑﻠﹶﻰ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ﹶﻗ ْﺪ َﻋ َﺮ َ‬ ‫ﺠ َﻌ ﹶﻞ ﻳُ ﹶﻜﻠﱢﻢُ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬ ‫َﻭ َﺩﻋُﻮﻧﹺﻰ ﺁِﺗ ِﻪ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﺍ ﹾﺋِﺘ ِﻪ ‪ .‬ﹶﻓﹶﺄﺗَﺎ ُﻩ ﹶﻓ َ‬ ‫ﺖ ﹺﺑﹶﺄ َﺣ ٍﺪ ِﻣ َﻦ‬ ‫ﻚ َﻫ ﹾﻞ َﺳ ِﻤ ْﻌ َ‬ ‫ﺖ ﹶﺃ ْﻣ َﺮ ﹶﻗ ْﻮ ِﻣ َ‬ ‫ﺻ ﹾﻠ َ‬ ‫ﺖ ﹺﺇ ِﻥ ﺍ ْﺳَﺘﹾﺄ َ‬ ‫ﺤﻤﱠﺪُ ‪ ،‬ﹶﺃ َﺭﹶﺃْﻳ َ‬ ‫ﻯ ﻣُ َ‬ ‫ﻚ ﹶﺃ ْ‬ ‫ﻧَ ﺤْﻮًﺍ ِﻣ ْﻦ ﹶﻗ ْﻮِﻟ ِﻪ ِﻟﺒُ َﺪﻳْ ﹴﻞ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻋُ ْﺮ َﻭﺓﹸ ِﻋْﻨ َﺪ ﹶﺫِﻟ َ‬ ‫ﺱ َﺧﻠِﻴﻘﹰﺎ ﹶﺃ ﹾﻥ‬ ‫ﻚ َﻭﹺﺇ ﹾﻥ َﺗﻜﹸ ﹺﻦ ﺍ ُﻷ ْﺧﺮَﻯ ‪ ،‬ﹶﻓﹺﺈﻧﱢﻰ ﻭَﺍﻟﻠﱠﻪِ َﻷﺭَﻯ ﻭُﺟُﻮﻫًﺎ ‪َ ،‬ﻭﹺﺇﻧﱢﻰ َﻷﺭَﻯ ﹶﺃ ْﻭﺷَﺎﺑًﺎ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺡ ﹶﺃ ْﻫﹶﻠﻪُ ﹶﻗ ْﺒﹶﻠ َ‬ ‫ﺏ ﺍ ْﺟﺘَﺎ َ‬ ‫ﺍ ﹾﻟ َﻌ َﺮ ﹺ‬ ‫ﺤﻦُ َﻧ ِﻔﺮﱡ َﻋ ْﻨﻪُ َﻭَﻧ َﺪﻋُﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ َﻣ ْﻦ ﺫﹶﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﻣَﺎ‬ ‫ﺕ ‪ ،‬ﹶﺃَﻧ ْ‬ ‫ﺺ َﺑ ﹾﻈ َﺮ ﺍﻟﻼﱠ ِ‬ ‫ﺼ ْ‬ ‫َﻳ ِﻔﺮﱡﻭﺍ َﻭَﻳ َﺪﻋُﻮ َﻙ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍ ْﻣ ُ‬ ‫ﻚ ‪ .‬ﻗﹶﺎ ﹶﻝ َﻭ َﺟَﻌ ﹶﻞ ﻳُ ﹶﻜﻠﱢﻢُ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﻚ ِﻋ ْﻨﺪِﻯ ﹶﻟ ْﻢ ﹶﺃ ْﺟ ﹺﺰ َﻙ ﺑﹺﻬَﺎ َﻷ َﺟﺒْﺘُ َ‬ ‫ﺖ ﹶﻟ َ‬ ‫ﻭَﺍﻟﱠﺬِﻯ َﻧ ﹾﻔﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻟ ْﻮ ﹶﻻ ﻳَﺪٌ ﻛﹶﺎَﻧ ْ‬ ‫ﻒ َﻭ َﻋﹶﻠ ْﻴ ِﻪ‬ ‫ﺱ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻭ َﻣ َﻌﻪُ ﺍﻟﺴﱠ ْﻴ ُ‬ ‫ﲑﺓﹸ ْﺑ ُﻦ ﺷُ ْﻌَﺒ ﹶﺔ ﻗﹶﺎﺋِﻢٌ َﻋﻠﹶﻰ َﺭﹾﺃ ﹺ‬ ‫ﺤَﻴِﺘ ِﻪ ‪ ،‬ﻭَﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫ ﹶﻓ ﹸﻜﻠﱠﻤَﺎ َﺗ ﹶﻜﻠﱠ َﻢ ﹶﺃ َﺧ ﹶﺬ ﹺﺑِﻠ ْ‬‫ﻒ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ ﹶﺃﺧﱢ ْﺮ‬ ‫ﺏ َﻳ َﺪﻩُ ﹺﺑَﻨ ْﻌ ﹺﻞ ﺍﻟﺴﱠ ْﻴ ِ‬ ‫ﺿ َﺮ َ‬ ‫ﺤَﻴ ِﺔ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬‬ ‫ﺍ ﹾﻟ ِﻤ ْﻐ ﹶﻔﺮُ ‪ ،‬ﹶﻓ ﹸﻜﻠﱠﻤَﺎ ﺃﹶﻫْﻮَﻯ ﻋُ ْﺮ َﻭﺓﹸ ﹺﺑَﻴ ِﺪ ِﻩ ﹺﺇﻟﹶﻰ ِﻟ ْ‬ ‫ﲑﺓﹸ ْﺑ ُﻦ ﺷُ ْﻌَﺒ ﹶﺔ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺤَﻴ ِﺔ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ . -‬ﹶﻓ َﺮﹶﻓ َﻊ ﻋُ ْﺮ َﻭﺓﹸ َﺭ ﹾﺃ َﺳﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ َﻣ ْﻦ ﻫَﺬﹶﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫َﻳ َﺪ َﻙ َﻋ ْﻦ ِﻟ ْ‬ ‫ﺐ ﹶﻗ ْﻮﻣًﺎ ﻓِﻰ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠﻴﱠ ِﺔ ‪ ،‬ﹶﻓ ﹶﻘَﺘﹶﻠﻬُﻢْ ‪َ ،‬ﻭﹶﺃ َﺧ ﹶﺬ ﺃﹶﻣْﻮَﺍﹶﻟ ُﻬ ْﻢ ‪ ،‬ﹸﺛﻢﱠ ﺟَﺎ َﺀ‬ ‫ﺤ َ‬ ‫ﺻِ‬ ‫ﲑﺓﹸ َ‬ ‫ﻚ َﻭﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟﻤُ ِﻐ َ‬ ‫ﺴﺖُ ﹶﺃ ْﺳﻌَﻰ ﻓِﻰ ﹶﻏ ْﺪ َﺭِﺗ َ‬ ‫ﻯ ﻏﹸ َﺪﺭُ ‪ ،‬ﹶﺃﹶﻟ ْ‬ ‫ﹶﺃ ْ‬ ‫ﺴﺖُ ِﻣ ْﻨﻪُ ﻓِﻰ َﺷ ْﻰ ٍﺀ « ‪ .‬ﹸﺛﻢﱠ ﹺﺇﻥﱠ ﻋُ ْﺮ َﻭﹶﺓ‬ ‫ﻼ َﻡ ﹶﻓﹶﺄﻗﹾَﺒﻞﹸ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤَﺎ ﹶﻝ ﹶﻓﹶﻠ ْ‬ ‫ﹶﻓﹶﺄ ْﺳﹶﻠ َﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹶﺃﻣﱠﺎ ﺍ ِﻹ ْﺳ ﹶ‬ ‫ﺏ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹺﺑ َﻌ ْﻴَﻨ ْﻴ ِﻪ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻮَﺍﻟﻠﱠ ِﻪ ﻣَﺎ َﺗَﻨ ﺨﱠ َﻢ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺻ ﺤَﺎ َ‬ ‫َﺟ َﻌ ﹶﻞ َﻳ ْﺮﻣُﻖُ ﹶﺃ ْ‬ ‫ﻚ ﺑﹺﻬَﺎ َﻭ ْﺟ َﻬﻪُ َﻭ ﹺﺟﻠﹾ َﺪﻩُ ‪ ،‬ﻭَﺇﹺﺫﹶﺍ ﹶﺃ َﻣ َﺮﻫُﻢُ ﺍ ْﺑَﺘ َﺪﺭُﻭﺍ ﹶﺃ ْﻣ َﺮ ُﻩ ‪ ،‬ﻭَﺇﹺﺫﹶﺍ َﺗ َﻮ ﺿﱠﹶﺄ‬ ‫ﺖ ﻓِﻰ ﹶﻛﻒﱢ َﺭﺟُ ﹴﻞ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﻓ َﺪﹶﻟ َ‬ ‫ﻭﺳﻠﻢ ‪ُ -‬ﻧﺨَﺎ َﻣ ﹰﺔ ﹺﺇﻻﱠ َﻭﹶﻗ َﻌ ْ‬ ‫ﺤﺪﱡﻭ ﹶﻥ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺍﻟﻨﱠ ﹶﻈ َﺮ َﺗ ْﻌﻈِﻴﻤًﺎ ﹶﻟﻪُ ‪ ،‬ﹶﻓ َﺮ َﺟ َﻊ ﻋُ ْﺮ َﻭﺓﹸ‬ ‫ﺻﻮَﺍَﺗ ُﻬ ْﻢ ِﻋ ْﻨ َﺪﻩُ ‪َ ،‬ﻭﻣَﺎ ُﻳ ِ‬ ‫ﻛﹶﺎﺩُﻭﺍ َﻳ ﹾﻘَﺘِﺘﻠﹸﻮ ﹶﻥ َﻋﻠﹶﻰ َﻭ ﺿُﻮِﺋ ِﻪ ‪ ،‬ﻭَﺇﹺﺫﹶﺍ َﺗ ﹶﻜﻠﱠ َﻢ َﺧﹶﻔﻀُﻮﺍ ﹶﺃ ْ‬ ‫ﺠﺎ ِﺷﻰﱢ ﻭَﺍﻟﻠﱠ ِﻪ ﹺﺇ ﹾﻥ‬ ‫ﺴﺮَﻯ َﻭﺍﻟﻨﱠ َ‬ ‫ﺼ َﺮ َﻭ ِﻛ ْ‬ ‫ﻯ ﹶﻗ ْﻮ ﹺﻡ ‪ ،‬ﻭَﺍﻟﻠﱠﻪِ ﹶﻟ ﹶﻘ ْﺪ َﻭﹶﻓ ْﺪﺕُ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤﻠﹸﻮ ِﻙ ‪َ ،‬ﻭ َﻭﹶﻓﺪْﺕُ َﻋﻠﹶﻰ ﹶﻗ ْﻴ َ‬ ‫ﺻ ﺤَﺎﹺﺑ ِﻪ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ْ‬ ‫ﹺﺇﻟﹶﻰ ﹶﺃ ْ‬ ‫ﺤﻤﱠ ٍﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻣُ ﺤَﻤﱠﺪًﺍ ‪ ،‬ﻭَﺍﻟﻠﱠﻪِ ﹺﺇ ﹾﻥ َﺗَﻨﺨﱠ َﻢ‬ ‫ﺏ ﻣُ َ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫ﺻ ﺤَﺎُﺑ ُﻪ ﻣَﺎ ﻳُ َﻌﻈﱢﻢُ ﹶﺃ ْ‬ ‫ﻂ ‪ ،‬ﻳُ َﻌﻈﱢﻤُﻪُ ﹶﺃ ْ‬ ‫َﺭﹶﺃ ْﻳﺖُ َﻣِﻠﻜﹰﺎ ﹶﻗ ﱡ‬ ‫ﻚ ﺑﹺﻬَﺎ َﻭ ْﺟ َﻬﻪُ َﻭ ﹺﺟﻠﹾ َﺪﻩُ ‪ ،‬ﻭَﺇﹺﺫﹶﺍ ﹶﺃ َﻣ َﺮﻫُﻢُ ﺍ ْﺑَﺘ َﺪﺭُﻭﺍ ﹶﺃ ْﻣ َﺮﻩُ ﻭَﺇﹺﺫﹶﺍ َﺗ َﻮﺿﱠﹶﺄ ﻛﹶﺎﺩُﻭﺍ‬ ‫ﺖ ﻓِﻰ ﹶﻛﻒﱢ َﺭﺟُ ﹴﻞ ِﻣ ْﻨ ُﻬ ْﻢ ‪ ،‬ﹶﻓ َﺪﹶﻟ َ‬ ‫ُﻧ ﺨَﺎ َﻣ ﹰﺔ ﹺﺇﻻﱠ َﻭﹶﻗ َﻌ ْ‬ ‫ﺽ‬ ‫ﺤﺪﱡﻭ ﹶﻥ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺍﻟﻨﱠ ﹶﻈ َﺮ َﺗ ْﻌ ِﻈﻴﻤًﺎ ﹶﻟﻪُ ‪َ ،‬ﻭﹺﺇﻧﱠﻪُ ﹶﻗ ْﺪ َﻋ َﺮ َ‬ ‫ﺻﻮَﺍَﺗ ُﻬ ْﻢ ِﻋ ْﻨ َﺪﻩُ ‪َ ،‬ﻭﻣَﺎ ُﻳ ِ‬ ‫ﻳَﻘﹾﺘَﺘِﻠﹸﻮﻥﹶ َﻋﻠﹶﻰ َﻭ ﺿُﻮِﺋ ِﻪ ‪ ،‬ﻭَﺇﹺﺫﹶﺍ َﺗ ﹶﻜﻠﱠ َﻢ َﺧﹶﻔﻀُﻮﺍ ﹶﺃ ْ‬ ‫ﻑ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪ -‬ﺻﻠﻰ‬ ‫َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺧُﻄﱠ ﹶﺔ ﺭُ ْﺷ ٍﺪ ‪ ،‬ﻓﹶﺎﻗﹾﺒَﻠﹸﻮﻫَﺎ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺭَﺟُﻞﹲ ِﻣ ْﻦ َﺑﻨﹺﻰ ِﻛﻨَﺎَﻧ ﹶﺔ َﺩﻋُﻮﻧﹺﻰ ﺁِﺗ ِﻪ ‪ .‬ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺍﹾﺋِﺘ ِﻪ ‪ .‬ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃ ْﺷ َﺮ َ‬ ‫ﺻ ﺤَﺎﹺﺑ ِﻪ ‪ ،‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻫَﺬﹶﺍ ﹸﻓ ﻼﹶﻥﹲ ‪َ ،‬ﻭ ْﻫ َﻮ ِﻣ ْﻦ ﹶﻗ ْﻮ ﹴﻡ ُﻳ َﻌﻈﱢﻤُﻮ ﹶﻥ ﺍ ﹾﻟُﺒ ْﺪ ﹶﻥ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻭﹶﺃ ْ‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ُﺳْﺒ ﺤَﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ ﻳَﻨْﺒَﻐِﻰ ِﻟ َﻬﺆُ ﹶﻻ ِﺀ ﹶﺃ ﹾﻥ ﻳُﺼَﺪﱡﻭﺍ َﻋ ﹺﻦ‬ ‫ﺱ ُﻳﹶﻠﺒﱡﻮ ﹶﻥ ‪ ،‬ﹶﻓﹶﻠﻤﱠﺎ َﺭﺃﹶﻯ ﹶﺫِﻟ َ‬ ‫ﻓﹶﺎ ْﺑ َﻌﺜﹸﻮﻫَﺎ ﹶﻟﻪُ « ‪ .‬ﹶﻓﺒُ ِﻌﹶﺜﺖْ ﹶﻟﻪُ ﻭَﺍﺳَْﺘﻘﹾَﺒﹶﻠﻪُ ﺍﻟﻨﱠﺎ ُ‬

‫ﺖ ‪ .‬ﹶﻓﻘﹶﺎ َﻡ ﺭَﺟُﻞﹲ‬ ‫ﺕ َﻭﺃﹸﺷِْﻌ َﺮﺕْ ‪ ،‬ﹶﻓﻤَﺎ ﹶﺃﺭَﻯ ﹶﺃ ﹾﻥ ﻳُﺼَﺪﱡﻭﺍ َﻋ ﹺﻦ ﺍ ﹾﻟَﺒ ْﻴ ِ‬ ‫ﺻ ﺤَﺎﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ َﺭﹶﺃ ْﻳﺖُ ﺍ ﹾﻟُﺒ ْﺪ ﹶﻥ ﹶﻗ ْﺪ ﹸﻗﻠﱢ َﺪ ْ‬ ‫ﺖ ‪ ،‬ﹶﻓﹶﻠﻤﱠﺎ َﺭ َﺟ َﻊ ﹺﺇﻟﹶﻰ ﹶﺃ ْ‬ ‫ﺍ ﹾﻟَﺒْﻴ ِ‬ ‫ﻑ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺺ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺩﻋُﻮﻧﹺﻰ ﺁِﺗ ِﻪ ‪ .‬ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺍ ﹾﺋِﺘ ِﻪ ‪ .‬ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃ ْﺷ َﺮ َ‬ ‫ِﻣ ْﻨ ُﻬ ْﻢ ُﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ ِﻣ ﹾﻜ َﺮﺯُ ْﺑ ُﻦ َﺣ ﹾﻔ ﹴ‬ ‫ﺠَﻌ ﹶﻞ ﻳُ ﹶﻜﻠﱢﻢُ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﹶﻓَﺒ ْﻴَﻨﻤَﺎ ﻫُ َﻮ ﻳُ ﹶﻜﻠﱢﻤُﻪُ ﹺﺇ ﹾﺫ ﺟَﺎ َﺀ‬ ‫ﻭﺳﻠﻢ ‪ » -‬ﻫَﺬﹶﺍ ِﻣ ﹾﻜﺮَﺯٌ َﻭ ْﻫ َﻮ ﺭَﺟُﻞﹲ ﻓﹶﺎﺟﹺﺮٌ « ‪ .‬ﹶﻓ َ‬ ‫ﺏ َﻋ ْﻦ ِﻋ ﹾﻜ ﹺﺮ َﻣ ﹶﺔ ‪ ،‬ﹶﺃﻧﱠﻪُ ﹶﻟﻤﱠﺎ ﺟَﺎ َﺀ ﺳُ َﻬْﻴﻞﹸ ْﺑ ُﻦ ﻋَﻤْﺮﹴﻭ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺳُ َﻬْﻴﻞﹸ ْﺑ ُﻦ ﻋَﻤْﺮﹴﻭ ‪ .‬ﻗﹶﺎ ﹶﻝ َﻣ ْﻌ َﻤ ٌﺮ ﹶﻓﹶﺄ ْﺧَﺒ َﺮﻧﹺﻰ ﹶﺃﻳﱡﻮ ُ‬ ‫ﺕ‪،‬‬ ‫ﻭﺳﻠﻢ ‪ » -‬ﹶﻟ ﹶﻘ ْﺪ َﺳﻬُ ﹶﻞ ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ﹸﻛ ْﻢ « ‪ .‬ﻗﹶﺎ ﹶﻝ َﻣ ْﻌ َﻤ ٌﺮ ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻯﱡ ﻓِﻰ َﺣﺪِﻳِﺜ ِﻪ ﹶﻓﺠَﺎ َﺀ ﺳُ َﻬْﻴﻞﹸ ْﺑ ُﻦ ﻋَﻤْﺮﹴﻭ ﹶﻓﻘﹶﺎ ﹶﻝ ﻫَﺎ ِ‬ ‫ﺐ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪» -‬‬ ‫ﺐ َﺑْﻴَﻨﻨَﺎ َﻭَﺑﻴَْﻨﻜﹸﻢْ ِﻛﺘَﺎﺑًﺎ ‪ ،‬ﹶﻓ َﺪﻋَﺎ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺍ ﹾﻟﻜﹶﺎِﺗ َ‬ ‫ﺍ ﹾﻛُﺘ ْ‬ ‫ﺖ‬ ‫ﻚ ﺍﻟﻠﱠ ُﻬﻢﱠ ‪ .‬ﹶﻛﻤَﺎ ﻛﹸ ْﻨ َ‬ ‫ﺐ ﺑﹺﺎ ْﺳ ِﻤ َ‬ ‫ﺴ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﺳُﻬَﻴْﻞﹲ ﹶﺃﻣﱠﺎ ﺍﻟﺮﱠ ْﺣ َﻤﻦُ ﻓﹶﻮَﺍﻟﻠﱠﻪِ ﻣَﺎ ﹶﺃ ْﺩﺭﹺﻯ ﻣَﺎ ﻫُ َﻮ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍ ﹾﻛُﺘ ْ‬ ‫ﹺﺑ ْ‬ ‫ﺴ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪» -‬‬ ‫ﺴِﻠﻤُﻮ ﹶﻥ ﻭَﺍﻟﻠﱠ ِﻪ ﹶﻻ َﻧ ﹾﻜُﺘُﺒﻬَﺎ ﹺﺇﻻﱠ ﹺﺑ ْ‬ ‫َﺗ ﹾﻜﺘُﺐُ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﻚ‬ ‫ﻚ ﺍﻟﻠﱠ ُﻬﻢﱠ « ‪ .‬ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ » ﻫَﺬﹶﺍ ﻣَﺎ ﻗﹶﺎ ﺿَﻰ َﻋﹶﻠ ْﻴ ِﻪ ﻣُ ﺤَﻤﱠﺪٌ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ « ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ُﺳﻬَﻴْﻞﹲ ﻭَﺍﻟﻠﱠﻪِ ﹶﻟ ْﻮ ﻛﹸﻨﱠﺎ َﻧ ْﻌﹶﻠﻢُ ﹶﺃﻧﱠ َ‬ ‫ﺐ ﺑﹺﺎ ْﺳ ِﻤ َ‬ ‫ﺍ ﹾﻛُﺘ ْ‬ ‫ﺤﻤﱠﺪُ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺐ ﻣُ َ‬ ‫ﺖ َﻭ ﹶﻻ ﻗﹶﺎَﺗ ﹾﻠﻨَﺎ َﻙ ‪َ ،‬ﻭﹶﻟ ِﻜ ﹺﻦ ﺍ ﹾﻛُﺘ ْ‬ ‫ﺻ َﺪ ْﺩﻧَﺎ َﻙ َﻋ ﹺﻦ ﺍ ﹾﻟَﺒْﻴ ِ‬ ‫َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ َ‬ ‫ﻚ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ » ﹶﻻ‬ ‫ﺤﻤﱠﺪُ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻯﱡ َﻭ ﹶﺫِﻟ َ‬ ‫ﺐ ﻣُ َ‬ ‫ﻭﺳﻠﻢ ‪ » -‬ﻭَﺍﻟﻠﱠﻪِ ﹺﺇﻧﱢﻰ ﹶﻟ َﺮﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َﻭﹺﺇ ﹾﻥ ﹶﻛﺬﱠ ْﺑﺘُﻤُﻮﻧﹺﻰ ‪ .‬ﺍ ﹾﻛُﺘ ْ‬ ‫ﺕ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻻﱠ ﹶﺃ ْﻋ ﹶﻄ ْﻴُﺘ ُﻬ ْﻢ ﹺﺇﻳﱠﺎﻫَﺎ « ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ » -‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ‬ ‫ﺴﹶﺄﻟﹸﻮﻧﹺﻰ ﺧُﻄﱠ ﹰﺔ ُﻳ َﻌﻈﱢﻤُﻮ ﹶﻥ ﻓِﻴﻬَﺎ ُﺣ ُﺮﻣَﺎ ِ‬ ‫َﻳ ْ‬ ‫ﻚ ِﻣ َﻦ ﺍ ﹾﻟﻌَﺎ ﹺﻡ‬ ‫ﺤﺪﱠﺙﹸ ﺍ ﹾﻟ َﻌ َﺮﺏُ ﹶﺃﻧﱠﺎ ﹸﺃ ِﺧ ﹾﺬﻧَﺎ ﺿُ ْﻐ ﹶﻄ ﹰﺔ َﻭﹶﻟ ِﻜ ْﻦ ﹶﺫِﻟ َ‬ ‫ﻑ ﹺﺑ ِﻪ « ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺳُﻬَﻴْﻞﹲ ﻭَﺍﻟﻠﱠ ِﻪ ﹶﻻ َﺗَﺘ َ‬ ‫ﺖ ﹶﻓَﻨﻄﹸﻮ َ‬ ‫ﺗُ ﺨَﻠﱡﻮﺍ َﺑ ْﻴَﻨﻨَﺎ َﻭَﺑ ْﻴ َﻦ ﺍﹾﻟَﺒ ْﻴ ِ‬ ‫ﺴِﻠﻤُﻮ ﹶﻥ‬ ‫ﻚ ‪ ،‬ﹺﺇﻻﱠ َﺭ َﺩ ْﺩَﺗﻪُ ﺇﹺﻟﹶﻴْﻨَﺎ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﻚ ﻣِﻨﱠﺎ ﺭَﺟُﻞﹲ ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﺩِﻳﹺﻨ َ‬ ‫ﺐ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺳُﻬَﻴْﻞﹲ َﻭ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﹶﻻ َﻳ ﹾﺄﺗِﻴ َ‬ ‫ﺍ ﹾﻟﻤُ ﹾﻘﹺﺒ ﹺﻞ ﹶﻓ ﹶﻜَﺘ َ‬ ‫ﻚ ﹺﺇ ﹾﺫ َﺩ َﺧ ﹶﻞ ﺃﹶﺑُﻮ َﺟ ْﻨ َﺪ ﹺﻝ ْﺑ ُﻦ ﺳُ َﻬْﻴ ﹺﻞ ْﺑ ﹺﻦ ﻋَﻤْﺮﹴﻭ‬ ‫ﺴِﻠﻤًﺎ ﹶﻓَﺒ ْﻴَﻨﻤَﺎ ُﻫ ْﻢ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﲔ َﻭﹶﻗ ْﺪ ﺟَﺎ َﺀ ُﻣ ْ‬ ‫ﻒ ُﻳ َﺮﺩﱡ ﹺﺇﻟﹶﻰ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫ُﺳْﺒ ﺤَﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﹶﻛ ْﻴ َ‬ ‫ﺤﻤﱠﺪُ‬ ‫ﲔ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ُﺳﻬَﻴْﻞﹲ ﻫَﺬﹶﺍ ﻳَﺎ ﻣُ َ‬ ‫ﺴ ِﻪ َﺑ ْﻴ َﻦ ﹶﺃ ﹾﻇﻬُ ﹺﺮ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺝ ِﻣ ْﻦ ﹶﺃ ْﺳ ﹶﻔ ﹺﻞ َﻣﻜﱠ ﹶﺔ ‪َ ،‬ﺣﺘﱠﻰ َﺭﻣَﻰ ﹺﺑَﻨ ﹾﻔ ِ‬ ‫َﻳ ْﺮﺳُﻒُ ﻓِﻰ ﹸﻗﻴُﻮ ِﺩ ِﻩ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺧ َﺮ َ‬ ‫ﺏ َﺑ ْﻌﺪُ « ‪ .‬ﻗﹶﺎ ﹶﻝ‬ ‫ﺾ ﺍﹾﻟ ِﻜﺘَﺎ َ‬ ‫ﻚ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ َﺗﺮُﺩﱠﻩُ ﹺﺇﹶﻟﻰﱠ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹺﺇﻧﱠﺎ ﹶﻟ ْﻢ َﻧ ﹾﻘ ﹺ‬ ‫ﹶﺃﻭﱠﻝﹸ ﻣَﺎ ﺃﹸﻗﹶﺎ ﺿِﻴ َ‬ ‫ﻚ َﻋﻠﹶﻰ َﺷ ْﻰ ٍﺀ ﺃﹶﺑَﺪًﺍ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹶﻓﹶﺄ ﹺﺟﺰْﻩُ ﻟِﻰ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﻣَﺎ ﹶﺃﻧَﺎ ﹺﺑ ُﻤ ﺠﹺﻴ ﹺﺰ ِﻩ‬ ‫ﺤ َ‬ ‫ﻓﹶﻮَﺍﻟﻠﱠ ِﻪ ﺇﹺﺫﹰﺍ ﹶﻟ ْﻢ ﹸﺃ ﺻَﺎِﻟ ْ‬ ‫ﲔ‬ ‫ﺸ َﺮ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﻯ َﻣ ْﻌ َ‬ ‫ﻚ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑُﻮ َﺟْﻨ َﺪ ﹴﻝ ﹶﺃ ْ‬ ‫ﻚ ‪ .‬ﻗﹶﺎ ﹶﻝ » َﺑﻠﹶﻰ ‪ ،‬ﻓﹶﺎ ﹾﻓ َﻌ ﹾﻞ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﻣَﺎ ﹶﺃﻧَﺎ ﹺﺑﻔﹶﺎ ِﻋ ﹴﻞ ‪ .‬ﻗﹶﺎ ﹶﻝ ِﻣ ﹾﻜ َﺮ ٌﺯ َﺑ ﹾﻞ ﹶﻗ ْﺪ ﹶﺃ َﺟ ْﺰﻧَﺎ ُﻩ ﹶﻟ َ‬ ‫ﹶﻟ َ‬ ‫ﺏ َﻋﺬﹶﺍﺑًﺎ َﺷﺪِﻳﺪًﺍ ﻓِﻰ ﺍﻟﻠﱠ ِﻪ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﻋُ َﻤﺮُ‬ ‫ﺖ َﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﻋُﺬﱢ َ‬ ‫ﺴِﻠﻤًﺎ ﹶﺃ ﹶﻻ َﺗ َﺮ ْﻭ ﹶﻥ ﻣَﺎ ﹶﻗ ْﺪ ﹶﻟﻘِﻴ ُ‬ ‫ﲔ َﻭﹶﻗ ْﺪ ﹺﺟ ﹾﺌﺖُ ُﻣ ْ‬ ‫‪ ،‬ﹸﺃ َﺭﺩﱡ ﹺﺇﻟﹶﻰ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫ﺖ ﺃﹶﻟﹶﺴْﻨَﺎ َﻋﻠﹶﻰ‬ ‫ﺖ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﻗﹶﺎ ﹶﻝ » َﺑﻠﹶﻰ « ‪ .‬ﹸﻗ ﹾﻠ ُ‬ ‫ﺴ َ‬ ‫ﺏ ﹶﻓﹶﺄَﺗﻴْﺖُ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﺃﹶﻟ ْ‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ْﺑ ُﻦ ﺍﹾﻟ َ‬ ‫ﺴﺖُ‬ ‫ﺖ ﹶﻓِﻠ َﻢ ُﻧ ْﻌﻄِﻰ ﺍﻟﺪﱠﹺﻧﻴﱠ ﹶﺔ ﻓِﻰ ﺩِﻳﻨﹺﻨَﺎ ﺇﹺﺫﹰﺍ ﻗﹶﺎ ﹶﻝ » ﹺﺇﻧﱢﻰ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪َ ،‬ﻭﹶﻟ ْ‬ ‫ﺤﻖﱢ َﻭ َﻋ ُﺪﻭﱡﻧَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻞ ﻗﹶﺎ ﹶﻝ » َﺑﻠﹶﻰ « ‪ .‬ﹸﻗ ﹾﻠ ُ‬ ‫ﺍﹾﻟ َ‬ ‫ﻚ ﹶﺃﻧﱠﺎ َﻧﹾﺄﺗِﻴ ِﻪ ﺍ ﹾﻟﻌَﺎ َﻡ‬ ‫ﻑ ﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ » َﺑﻠﹶﻰ ‪ ،‬ﹶﻓﹶﺄﺧَْﺒﺮْﺗُ َ‬ ‫ﺖ ﹶﻓَﻨﻄﹸﻮ ُ‬ ‫ﺖ ﺗُ ﺤَﺪﱢﺛﹸﻨَﺎ ﹶﺃﻧﱠﺎ َﺳَﻨ ﹾﺄﺗِﻰ ﺍ ﹾﻟَﺒ ْﻴ َ‬ ‫ﺲ ﻛﹸ ْﻨ َ‬ ‫ﺖ ﹶﺃ َﻭﹶﻟْﻴ َ‬ ‫ﺻﺮﹺﻯ « ‪ .‬ﹸﻗ ﹾﻠ ُ‬ ‫ﺼﻴ ِﻪ َﻭ ْﻫ َﻮ ﻧَﺎ ِ‬ ‫ﹶﺃ ْﻋ ِ‬ ‫ﺲ ﻫَﺬﹶﺍ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ‬ ‫ﻑ ﹺﺑ ِﻪ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄَﺗﻴْﺖُ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ ﹶﻓﻘﹸ ﹾﻠﺖُ ﻳَﺎ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ ‪ ،‬ﹶﺃﹶﻟْﻴ َ‬ ‫ﻚ ﺁﺗِﻴ ِﻪ َﻭ ُﻣﻄﱠﻮﱢ ٌ‬ ‫ﺖ ﹶﻻ ‪ .‬ﻗﹶﺎ ﹶﻝ » ﹶﻓﹺﺈﻧﱠ َ‬ ‫« ‪ .‬ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ُ‬ ‫ﺖ ﹶﻓِﻠ َﻢ ُﻧ ْﻌﻄِﻰ ﺍﻟﺪﱠﹺﻧﻴﱠ ﹶﺔ ﻓِﻰ ﺩِﻳﻨﹺﻨَﺎ ﺇﹺﺫﹰﺍ ﻗﹶﺎ ﹶﻝ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﺮﱠ ُﺟ ﹸﻞ‬ ‫ﺤﻖﱢ َﻭ َﻋ ُﺪﻭﱡﻧَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻞ ﻗﹶﺎ ﹶﻝ َﺑﻠﹶﻰ ‪ .‬ﹸﻗ ﹾﻠ ُ‬ ‫ﺖ ﺃﹶﻟﹶﺴْﻨَﺎ َﻋﻠﹶﻰ ﺍﹾﻟ َ‬ ‫ﻗﹶﺎ ﹶﻝ َﺑﻠﹶﻰ ‪ .‬ﹸﻗ ﹾﻠ ُ‬ ‫ﻚ ﹺﺑ َﻐ ْﺮ ﹺﺯ ِﻩ ‪ ،‬ﻓﹶﻮَﺍﻟﻠﱠﻪِ ﹺﺇﻧﱠﻪُ َﻋﻠﹶﻰ‬ ‫ﺴ ْ‬ ‫ﺻﺮُﻩُ ‪ ،‬ﻓﹶﺎ ْﺳَﺘ ْﻤ ِ‬ ‫ﺲ َﻳ ْﻌﺼِﻰ َﺭﺑﱠﻪُ َﻭ ْﻫ َﻮ ﻧَﺎ ِ‬ ‫‪ ،‬ﹺﺇﻧﱠﻪُ ﹶﻟ َﺮﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻭﹶﻟ ْﻴ َ‬ ‫ﻚ‬ ‫ﺖ ﹶﻻ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻧﱠ َ‬ ‫ﻚ َﺗﹾﺄﺗِﻴ ِﻪ ﺍ ﹾﻟﻌَﺎ َﻡ ﹸﻗ ﹾﻠ ُ‬ ‫ﻑ ﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ َﺑﻠﹶﻰ ‪ ،‬ﹶﺃﹶﻓﹶﺄ ْﺧَﺒ َﺮ َﻙ ﹶﺃﻧﱠ َ‬ ‫ﺖ َﻭَﻧﻄﹸﻮ ُ‬ ‫ﺲ ﻛﹶﺎ ﹶﻥ ﻳُﺤَﺪﱢﺛﹸﻨَﺎ ﹶﺃﻧﱠﺎ َﺳَﻨﹾﺄﺗِﻰ ﺍ ﹾﻟَﺒْﻴ َ‬ ‫ﺖ ﹶﺃﹶﻟ ْﻴ َ‬ ‫ﺤﻖﱢ ‪ .‬ﹸﻗ ﹾﻠ ُ‬ ‫ﺍﹾﻟ َ‬ ‫ﺏ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬‬ ‫ﻀﻴﱠ ِﺔ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﻍ ِﻣ ْﻦ ﹶﻗ ِ‬ ‫ﻚ ﹶﺃ ْﻋﻤَﺎ ﹰﻻ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﻠﻤﱠﺎ ﹶﻓ َﺮ ﹶ‬ ‫ﻑ ﹺﺑ ِﻪ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻯﱢ ﻗﹶﺎ ﹶﻝ ﻋُ َﻤﺮُ ﹶﻓ َﻌ ِﻤﻠﹾﺖُ ِﻟ ﹶﺬِﻟ َ‬ ‫ﺁﺗِﻴ ِﻪ َﻭ ُﻣﻄﱠﻮﱢ ٌ‬ ‫ﻚ‬ ‫ﺻ ﺤَﺎﹺﺑ ِﻪ » ﻗﹸﻮﻣُﻮﺍ ﻓﹶﺎﻧْ ﺤَﺮُﻭﺍ ‪ ،‬ﹸﺛﻢﱠ ﺍﺣْﻠِﻘﹸﻮﺍ « ‪ .‬ﻗﹶﺎ ﹶﻝ ﻓﹶﻮَﺍﻟﻠﱠﻪِ ﻣَﺎ ﻗﹶﺎ َﻡ ِﻣ ْﻨ ُﻬ ْﻢ ﺭَ ُﺟﻞﹲ َﺣﺘﱠﻰ ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ َ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻷ ْ‬ ‫ﺖ ﹸﺃﻡﱡ َﺳﹶﻠ َﻤ ﹶﺔ ﻳَﺎ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺱ ‪ .‬ﹶﻓﻘﹶﺎﹶﻟ ْ‬ ‫ﺕ ‪ ،‬ﹶﻓﹶﻠﻤﱠﺎ ﹶﻟ ْﻢ َﻳ ﹸﻘ ْﻢ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﺃ َﺣ ٌﺪ َﺩ َﺧ ﹶﻞ َﻋﻠﹶﻰ ﹸﺃﻡﱢ َﺳﹶﻠ َﻤ ﹶﺔ ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛ َﺮ ﻟﹶﻬَﺎ ﻣَﺎ ﹶﻟ ِﻘ َﻰ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺙ َﻣﺮﱠﺍ ٍ‬ ‫ﻼ ﹶ‬ ‫ﹶﺛ ﹶ‬ ‫ﺝ ﹶﻓﹶﻠ ْﻢ ُﻳ ﹶﻜﻠﱢ ْﻢ‬ ‫ﺨ َﺮ َ‬ ‫ﻚ ‪ .‬ﹶﻓ َ‬ ‫ﺤِﻠﹶﻘ َ‬ ‫ﻚ ﹶﻓَﻴ ْ‬ ‫ﻚ ‪َ ،‬ﻭَﺗﺪْﻋُ َﻮ ﺣَﺎِﻟﹶﻘ َ‬ ‫ﺤ َﺮ ﺑُ ْﺪَﻧ َ‬ ‫ﺝ ﹸﺛﻢﱠ ﹶﻻ ُﺗ ﹶﻜﻠﱢ ْﻢ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﻛِﻠ َﻤ ﹰﺔ َﺣﺘﱠﻰ َﺗْﻨ َ‬ ‫ﻚ ﺍ ْﺧ ُﺮ ْ‬ ‫ﺤﺐﱡ ﹶﺫِﻟ َ‬ ‫‪ ،‬ﹶﺃﺗُ ِ‬ ‫ﺤِﻠﻖُ‬ ‫ﺤﺮُﻭﺍ ‪َ ،‬ﻭ َﺟ َﻌ ﹶﻞ َﺑ ْﻌﻀُﻬُ ْﻢ َﻳ ْ‬ ‫ﻚ ‪ ،‬ﻗﹶﺎﻣُﻮﺍ ﹶﻓَﻨ َ‬ ‫ﺤﹶﻠ ﹶﻘﻪُ ‪ .‬ﹶﻓﹶﻠﻤﱠﺎ ﺭَﺃﹶﻭْﺍ ﹶﺫِﻟ َ‬ ‫ﺤ َﺮ ﺑُ ْﺪَﻧﻪُ ‪ ،‬ﻭَﺩَﻋَﺎ ﺣَﺎِﻟ ﹶﻘﻪُ ﹶﻓ َ‬ ‫ﻚ َﻧ َ‬ ‫ﺃﹶﺣَﺪًﺍ ِﻣ ْﻨ ُﻬ ْﻢ ‪َ ،‬ﺣﺘﱠﻰ ﹶﻓ َﻌ ﹶﻞ ﹶﺫِﻟ َ‬ ‫ﺴ َﻮ ﹲﺓ ﻣُﺆْﻣِﻨَﺎﺕٌ ﹶﻓﹶﺄ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ) ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺇﹺﺫﹶﺍ‬ ‫َﺑ ْﻌﻀًﺎ ‪َ ،‬ﺣﺘﱠﻰ ﻛﹶﺎ َﺩ َﺑ ْﻌﻀُﻬُ ْﻢ َﻳ ﹾﻘﺘُﻞﹸ َﺑ ْﻌﻀًﺎ ﹶﻏﻤ‪‬ﺎ ‪ ،‬ﹸﺛﻢﱠ ﺟَﺎ َﺀﻩُ ﹺﻧ ْ‬

‫ﺼ ﹺﻢ ﺍﹾﻟ ﹶﻜﻮَﺍِﻓ ﹺﺮ ( ﹶﻓ ﹶﻄﻠﱠ َﻖ ﻋُ َﻤﺮُ َﻳ ْﻮ َﻣِﺌ ٍﺬ ﺍ ْﻣ َﺮﹶﺃَﺗ ْﻴ ﹺﻦ ﻛﹶﺎَﻧﺘَﺎ ﹶﻟﻪُ ﻓِﻰ ﺍﻟﺸﱢ ْﺮ ِﻙ‬ ‫ﺤﻨُﻮ ُﻫﻦﱠ ( َﺣﺘﱠﻰ َﺑﹶﻠ ﹶﻎ ) ﹺﺑِﻌ َ‬ ‫ﺕ ﻓﹶﺎ ْﻣَﺘ ِ‬ ‫ﺕ ﻣُﻬَﺎ ﹺﺟﺮَﺍ ٍ‬ ‫ﺟَﺎ َﺀﻛﹸ ُﻢ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ُ‬ ‫ﺻ ﹾﻔﻮَﺍ ﹸﻥ ْﺑ ُﻦ ﹸﺃ َﻣﻴﱠ ﹶﺔ ‪ ،‬ﹸﺛﻢﱠ َﺭ َﺟ َﻊ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹺﺇﻟﹶﻰ‬ ‫ﺝ ﹺﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ ُﻣﻌَﺎ ﹺﻭَﻳﺔﹸ ْﺑ ُﻦ ﹶﺃﺑﹺﻰ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ ‪ ،‬ﻭَﺍ ُﻷ ْﺧﺮَﻯ َ‬ ‫‪ ،‬ﹶﻓَﺘ َﺰﻭﱠ َ‬ ‫ﺖ ﹶﻟﻨَﺎ‬ ‫ﺶ ‪َ -‬ﻭ ْﻫ َﻮ ﻣُﺴْﻠِﻢٌ ﹶﻓﹶﺄﺭْ َﺳﻠﹸﻮﺍ ﻓِﻰ ﹶﻃﹶﻠﹺﺒ ِﻪ َﺭﺟُﹶﻠﻴْ ﹺﻦ ‪ ،‬ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺍ ﹾﻟ َﻌ ْﻬ َﺪ ﺍﻟﱠﺬِﻯ َﺟ َﻌ ﹾﻠ َ‬ ‫ﲑ ‪ -‬ﺭَﺟُﻞﹲ ِﻣ ْﻦ ﻗﹸ َﺮ ْﻳ ﹴ‬ ‫ﺼﹴ‬ ‫ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ‪ ،‬ﹶﻓ ﺠَﺎ َﺀﻩُ ﺃﹶﺑُﻮ َﺑ ِ‬ ‫ﲑ َﻷ َﺣ ِﺪ ﺍ ﻟﺮﱠﺟُﹶﻠ ْﻴ ﹺﻦ‬ ‫ﺼﹴ‬ ‫‪ .‬ﹶﻓ َﺪﹶﻓ َﻌﻪُ ﹺﺇﻟﹶﻰ ﺍﻟﺮﱠﺟُﹶﻠ ْﻴ ﹺﻦ ‪ ،‬ﻓﹶ ﺨَﺮَﺟَﺎ ﹺﺑ ِﻪ َﺣﺘﱠﻰ َﺑﹶﻠﻐَﺎ ﺫﹶﺍ ﺍﻟﹾ ﺤُﹶﻠﻴْ ﹶﻔ ِﺔ ‪ ،‬ﹶﻓَﻨ َﺰﻟﹸﻮﺍ َﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ِﻣ ْﻦ َﺗ ْﻤ ﹴﺮ ﹶﻟ ُﻬ ْﻢ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ِ‬ ‫ﺠﻴﱢ ٌﺪ ‪ ،‬ﹶﻟ ﹶﻘ ْﺪ َﺟﺮﱠ ْﺑﺖُ ﹺﺑ ِﻪ ﹸﺛﻢﱠ َﺟﺮﱠْﺑﺖُ ‪.‬‬ ‫ﻼﻥﹸ ﺟَﻴﱢﺪًﺍ ‪ .‬ﻓﹶﺎ ْﺳَﺘﻠﱠﻪُ ﺍﻵ َﺧﺮُ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ َﺟ ﹾﻞ ‪ ،‬ﻭَﺍﻟﻠﱠﻪِ ﹺﺇﻧﱠﻪُ ﹶﻟ َ‬ ‫ﻚ ﻫَﺬﹶﺍ ﻳَﺎ ﻓﹸ ﹶ‬ ‫ﻭَﺍﻟﻠﱠﻪِ ﹺﺇﻧﱢﻰ َﻷﺭَﻯ َﺳ ْﻴﹶﻔ َ‬ ‫ﺠ َﺪ‬ ‫ﺴﹺ‬ ‫ﻀ َﺮَﺑﻪُ َﺣﺘﱠﻰ َﺑ َﺮ َﺩ ‪َ ،‬ﻭﹶﻓﺮﱠ ﺍﻵ َﺧﺮُ ‪َ ،‬ﺣﺘﱠﻰ ﹶﺃﺗَﻰ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ﹶﺔ ‪ ،‬ﹶﻓ َﺪ َﺧ ﹶﻞ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﲑ ﹶﺃ ﹺﺭﻧﹺﻰ ﹶﺃ ْﻧ ﹸﻈ ْﺮ ﹺﺇﹶﻟ ْﻴ ِﻪ ‪ ،‬ﹶﻓﹶﺄﻣْ ﹶﻜَﻨﻪُ ِﻣ ْﻨﻪُ ‪ ،‬ﹶﻓ َ‬ ‫ﺼﹴ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ِ‬ ‫ﲔ ﺭَﺁ ُﻩ » ﹶﻟ ﹶﻘ ْﺪ َﺭﺃﹶﻯ ﻫَﺬﹶﺍ ﺫﹸﻋْﺮًﺍ « ‪ .‬ﹶﻓﹶﻠﻤﱠﺎ ﺍ ْﻧَﺘﻬَﻰ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪-‬‬ ‫َﻳ ْﻌﺪُﻭ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ِ -‬ﺣ َ‬ ‫ﲑ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ‪ ،‬ﹶﻗ ْﺪ ﻭَﺍﻟﻠﱠ ِﻪ ﹶﺃ ْﻭﻓﹶﻰ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺼﹴ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ ﻗﹸِﺘ ﹶﻞ ﻭَﺍﻟﻠﱠﻪِ ﺻَﺎ ِﺣﺒﹺﻰ َﻭﹺﺇﻧﱢﻰ ﻟﹶﻤَﻘﹾﺘُﻮﻝﹲ ‪ ،‬ﹶﻓﺠَﺎ َﺀ ﺃﹶﺑُﻮ َﺑ ِ‬ ‫ﺏ ‪ ،‬ﹶﻟ ْﻮ‬ ‫ﺴ َﻌ َﺮ َﺣ ْﺮ ﹴ‬ ‫ﻚ ‪ ،‬ﹶﻗ ْﺪ َﺭ َﺩ ْﺩَﺗﻨﹺﻰ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹸﺛﻢﱠ ﹶﺃْﻧ ﺠَﺎﻧﹺﻰ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨ ُﻬ ْﻢ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ » -‬ﻭ ْﻳﻞﹸ ﺃﹸﻣﱢ ِﻪ ِﻣ ْ‬ ‫ِﺫﻣﱠَﺘ َ‬ ‫ﺤ ﹺﺮ ‪ .‬ﻗﹶﺎ ﹶﻝ َﻭَﻳﻨْ ﹶﻔِﻠﺖُ ِﻣ ْﻨ ُﻬ ْﻢ ﺃﹶﺑُﻮ‬ ‫ﻒ ﺍ ﹾﻟَﺒ ْ‬ ‫ﺝ َﺣﺘﱠﻰ ﹶﺃﺗَﻰ ﺳِﻴ َ‬ ‫ﺨ َﺮ َ‬ ‫ﻑ ﹶﺃﻧﱠﻪُ َﺳَﻴﺮُﺩﱡﻩُ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ‪ ،‬ﹶﻓ َ‬ ‫ﻚ َﻋ َﺮ َ‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﹶﺃ َﺣ ٌﺪ « ‪ .‬ﹶﻓﹶﻠﻤﱠﺎ َﺳ ِﻤ َﻊ ﹶﺫِﻟ َ‬ ‫ﺖ‬ ‫ﲑ ‪َ ،‬ﺣﺘﱠﻰ ﺍ ْﺟَﺘ َﻤ َﻌ ْ‬ ‫ﺼﹴ‬ ‫ﺤ َﻖ ﹺﺑﹶﺄﺑﹺﻰ َﺑ ِ‬ ‫ﺶ ﺭَﺟُﻞﹲ ﹶﻗ ْﺪ ﹶﺃ ْﺳﹶﻠ َﻢ ﹺﺇﻻﱠ ﹶﻟ ِ‬ ‫ﺨﺮُﺝُ ِﻣ ْﻦ ﻗﹸ َﺮ ْﻳ ﹴ‬ ‫ﺠَﻌ ﹶﻞ ﹶﻻ َﻳ ْ‬ ‫ﲑ ‪ ،‬ﹶﻓ َ‬ ‫ﺼﹴ‬ ‫ﺤ َﻖ ﹺﺑﹶﺄﺑﹺﻰ َﺑ ِ‬ ‫َﺟ ْﻨ َﺪ ﹺﻝ ْﺑ ُﻦ ﺳُ َﻬْﻴ ﹴﻞ ‪ ،‬ﹶﻓﹶﻠ ِ‬ ‫ﺶ ﹺﺇﻟﹶﻰ ﺍﻟﺸﱠ ﹾﺄ ﹺﻡ ﹺﺇﻻﱠ ﺍ ْﻋَﺘ َﺮ ﺿُﻮﺍ ﻟﹶﻬَﺎ ‪ ،‬ﹶﻓ ﹶﻘَﺘﻠﹸﻮ ُﻫ ْﻢ ‪َ ،‬ﻭﹶﺃ َﺧﺬﹸﻭﺍ ﹶﺃ ْﻣﻮَﺍﹶﻟﻬُ ْﻢ ‪،‬‬ ‫ﺖ ِﻟﻘﹸ َﺮﻳْ ﹴ‬ ‫ﲑ َﺧ َﺮ َﺟ ْ‬ ‫ﺴ َﻤﻌُﻮ ﹶﻥ ﹺﺑِﻌ ﹴ‬ ‫ِﻣ ْﻨ ُﻬ ْﻢ ﻋِﺼَﺎﺑَﺔﹲ ‪ ،‬ﻓﹶﻮَﺍﻟﻠﱠﻪِ ﻣَﺎ َﻳ ْ‬ ‫ﺖ ﻗﹸﺮَﻳْﺶٌ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ُ -‬ﺗﻨَﺎ ِﺷﺪُﻩُ ﺑﹺﺎﻟﻠﱠ ِﻪ ﻭَﺍﻟﺮﱠ ِﺣ ﹺﻢ ﹶﻟﻤﱠﺎ ﹶﺃ ْﺭ َﺳ ﹶﻞ ‪ ،‬ﹶﻓ َﻤ ْﻦ ﹶﺃﺗَﺎ ُﻩ ﹶﻓ ْﻬ َﻮ ﺁﻣِﻦٌ ‪ ،‬ﹶﻓﹶﺄ ْﺭ َﺳ ﹶﻞ‬ ‫ﹶﻓﹶﺄ ْﺭ َﺳﹶﻠ ْ‬ ‫ﺍﻟﻨﱠﹺﺒﻰﱡ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ‪ ،‬ﹶﻓﹶﺄ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ) َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻯ ﹶﻛﻒﱠ ﹶﺃﻳْ ِﺪَﻳﻬُﻢْ َﻋ ْﻨ ﹸﻜ ْﻢ َﻭﹶﺃﻳْ ِﺪَﻳﻜﹸﻢْ َﻋ ْﻨ ُﻬ ْﻢ ﹺﺑَﺒ ﹾﻄ ﹺﻦ َﻣﻜﱠ ﹶﺔ‬ ‫ﺖ َﺣ ِﻤﻴﱠﺘُﻬُ ْﻢ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹶﻟ ْﻢ ﻳُﻘِﺮﱡﻭﺍ ﹶﺃﻧﱠﻪُ َﻧﹺﺒﻰﱡ ﺍﻟﻠﱠ ِﻪ ‪َ ،‬ﻭﹶﻟ ْﻢ‬ ‫ﺤ ِﻤﻴﱠ ﹶﺔ َﺣ ِﻤﻴﱠ ﹶﺔ ﺍ ﹾﻟ ﺠَﺎ ِﻫِﻠﻴﱠ ِﺔ ( َﻭﻛﹶﺎَﻧ ْ‬ ‫ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﹶﺃ ﹾﻥ ﹶﺃﻇﹾ ﹶﻔ َﺮﻛﹸﻢْ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ( َﺣﺘﱠﻰ َﺑﹶﻠ ﹶﻎ ) ﺍﹾﻟ َ‬ ‫ﺖ‪.‬‬ ‫ﺴ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ ‪ ،‬ﻭَﺣَﺎﻟﹸﻮﺍ َﺑ ْﻴَﻨ ُﻬ ْﻢ َﻭَﺑ ْﻴ َﻦ ﺍ ﹾﻟَﺒ ْﻴ ِ‬ ‫ﻳُﻘِﺮﱡﻭﺍ ﹺﺑﹺﺒ ْ‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪( ٢٨٣‬‬ ‫ﺠ َﻤ ِﺔ ﹺﺑ َﻮ ْﺯ ِﻥ ُﻋﻤَﺮ َﻣ ْﻌﺪُﻭﻝ َﻋ ْﻦ ﻏﹶﺎﺩِﺭ ﻣُﺒَﺎﹶﻟﻐَﺔ ﻓِﻲ َﻭ ﺻْﻔﻪ ﺑﹺﺎ ﹾﻟ َﻐ ْﺪ ﹺﺭ ‪.‬‬ ‫ﻱ ﻏﹸﺪَﺭ ( ﺑﹺﺎﻟﹾﻤُﻌْ َ‬ ‫ﹶﻗﻮْﻟﻪ ‪ ) :‬ﹶﺃ ْ‬ ‫ﺴﻠﹾﺖ‬ ‫ﻱ ﹶﺃﹶﻟﺴْﺖ ﹶﺃ ْﺳﻌَﻰ ﻓِﻲ َﺩﻓﹾﻊ َﺷﺮّ ﹶﻏ ْﺪﺭَﺗﻚ ؟ َﻭﻓِﻲ َﻣﻐَﺎﺯﹺﻱ ُﻋ ْﺮﻭَﺓ " َﻭﺍﹶﻟﻠﱠﻪ ﻣَﺎ ﹶﻏ َ‬ ‫ﹶﻗﻮْﻟﻪ ‪ ) :‬ﹶﺃﹶﻟﺴْﺖ ﹶﺃ ْﺳﻌَﻰ ﻓِﻲ ﹶﻏ ْﺪﺭَﺗﻚ ( ﹶﺃ ْ‬ ‫ﺲ " ﻗﹶﺎ ﹶﻝ‬ ‫ﺴﻠﹾﺖ َﺳ ْﻮﺃﹶﺗﻚ ﹺﺇﻟﱠﺎ ﺑﹺﺎ ﹾﻟﹶﺄ ْﻣ ﹺ‬ ‫َﻳ َﺪﻱﱠ ِﻣ ْﻦ ﹶﻏ ْﺪﺭَﺗﻚ ‪ ،‬ﹶﻟﹶﻘ ْﺪ ﹶﺃ ْﻭ َﺭﺛﹾﺘﻨَﺎ ﺍ ﹾﻟَﻌﺪَﺍﻭَﺓ ﻓِﻲ ﹶﺛﻘِﻴﻒ " َﻭﻓِﻲ ﺭﹺﻭَﺍﻳَﺔ ﺍِﺑْﻦ ﹺﺇ ْﺳﺤَﺎﻕ " َﻭ َﻫ ﹾﻞ ﹶﻏ َ‬ ‫ﺝ َﻣ َﻊ ﹶﺛﻠﹶﺎﺛﹶﺔ َﻋﺸَﺮ ﻧَﻔﹶﺮًﺍ ِﻣ ْﻦ‬ ‫ﻚ ﹶﺃﻧﱠﻪُ َﺧ َﺮ َ‬ ‫ﲑ ِﺓ ﹶﻗﺒْﻞ ﹺﺇ ْﺳﻠﹶﺎﻣﻪ ‪َ ،‬ﻭ ﹶﺫِﻟ َ‬ ‫ﺍِﺑْﻦ ِﻫﺸَﺎﻡ ﻓِﻲ ﺍﻟﺴﱢﲑَﺓ ‪ :‬ﹶﺃﺷَﺎ َﺭ ُﻋ ْﺮﻭَﺓ ﺑﹺﻬَﺬﹶﺍ ﹺﺇﻟﹶﻰ ﻣَﺎ َﻭﹶﻗ َﻊ ِﻟﻠﹾﻤُ ِﻐ َ‬ ‫ﺞ ﺍ ﹾﻟﹶﻔﺮﹺﻳﻘﹶﺎ ِﻥ ﺑَﻨُﻮ ﻣَﺎﻟِﻚ ﻭَﺍ ﹾﻟﹶﺄ ْﺣﻠﹶﺎﻑ َﺭﻫْﻂ ﺍ ﹾﻟ ُﻤ ِﻐﲑَﺓ ﻓﹶﺴَﻌَﻰ‬ ‫ﹶﺛﻘِﻴﻒ ِﻣ ْﻦ َﺑﻨﹺﻲ ﻣَﺎﻟِﻚ ﹶﻓ َﻐ َﺪ َﺭ ﹺﺑ ﹺﻬ ْﻢ َﻭﹶﻗَﺘﹶﻠﻬُﻢْ َﻭﹶﺃ َﺧ ﹶﺬ ﹶﺃ ْﻣﻮَﺍﳍ ْﻢ ‪ ،‬ﹶﻓَﺘﻬَﺎَﻳ َ‬ ‫ﻕ ﺍِﺑْﻦ‬ ‫ﺻ ﹶﻄﹶﻠ ﺤُﻮﺍ ‪َ .‬ﻭﻓِﻲ ﺍ ﹾﻟ ِﻘﺼﱠﺔ ﻃﹸﻮﻝ ‪َ .‬ﻭﹶﻗ ْﺪ ﺳَﺎ َ‬ ‫ﺴﻌُﻮﺩ َﻋﻢّ ﺍ ﹾﻟ ُﻤ ِﻐﲑَﺓ َﺣﺘﱠﻰ ﹶﺃ َﺧﺬﹸﻭﺍ ِﻣ ْﻨﻪُ ِﺩﻳَﺔ ﹶﺛﻠﹶﺎﺛﹶﺔ َﻋﺸَﺮ َﻧ ﹾﻔﺴًﺎ ﻭَﺍ ْ‬ ‫ُﻋ ْﺮﻭَﺓ ﺑْﻦ َﻣ ْ‬ ‫ﺴ َﻦ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ َﻭﹶﺃ ْﻋﻄﹶﺎ ُﻫ ْﻢ َﻭﹶﻗﺼﱠ َﺮ‬ ‫ﺼ َﺮ ﹶﻓﹶﺄ ْﺣ َ‬ ‫ﺍﹾﻟ ﹶﻜ ﹾﻠﹺﺒﻲّ ﻭَﺍ ﹾﻟﻮَﺍِﻗ ِﺪﻱّ ﺍ ﹾﻟِﻘﺼﱠﺔ ‪ ،‬ﻭَﺣَﺎ ﺻِﻠﻬَﺎ ﹶﺃﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ َﺧ َﺮﺟُﻮﺍ ﺯَﺍِﺋﺮﹺﻳ َﻦ ﺍﻟﹾﻤُﻘﹶﻮْﻗِﺲ ﹺﺑ ِﻤ ْ‬ ‫ﺐ ﺍ ﹾﻟ ُﻤ ِﻐﲑَﺓ ﹶﻓ ﹶﻘَﺘﹶﻠﻬُﻢْ‬ ‫ﺨﻤْﺮ ‪ ،‬ﹶﻓﹶﻠﻤﱠﺎ َﺳ ِﻜﺮُﻭﺍ ﻭَﻧَﺎﻣُﻮﺍ َﻭﹶﺛ َ‬ ‫ﺖ ﹶﻟﻪُ ﺍ ﹾﻟ َﻐ ْﻴﺮَﺓ ِﻣ ْﻨ ُﻬ ْﻢ ‪ ،‬ﹶﻓﹶﻠﻤﱠﺎ ﻛﹶﺎﻧُﻮﺍ ﺑﹺﺎﻟﻄﱠﺮﹺﻳ ﹺﻖ َﺷ ﹺﺮﺑُﻮﺍ ﺍﹾﻟ َ‬ ‫ﺼﹶﻠ ْ‬ ‫ﺤ َ‬ ‫ﲑ ِﺓ ﹶﻓ َ‬ ‫ﺑﹺﺎ ﹾﻟﻤُ ِﻐ َ‬ ‫ﺤ َﻖ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﹶﻓﹶﺄ ْﺳﹶﻠ َﻢ ‪.‬‬ ‫َﻭﹶﻟ ِ‬ ‫ﹶﻗﻮْﻟﻪ ‪ ) :‬ﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎﻡ ﹶﻓﹶﺄ ﹾﻗﺒَﻞ (‬ ‫ﻱ ﹶﺃ ﹾﻗﺒَﻠ ُﻪ ‪.‬‬ ‫ﻆ ﺍ ﹾﻟ ُﻤَﺘ ﹶﻜﻠﱢﻢ ﹶﺃ ْ‬ ‫ﹺﺑﹶﻠ ﹾﻔ ِ‬ ‫ﺤﻞﹼ ﹶﺃﺧْﺬ ﹶﺃ ْﻣﻮَﺍﻝ‬ ‫ﻱ ﻟﹶﺎ ﺃﹶﺗَﻌَﺮﱠﺽ ﹶﻟﻪُ ِﻟ ﹶﻜ ْﻮﹺﻧ ِﻪ ﹶﺃ َﺧ ﹶﺬﻩُ ﻏﹶﺪْﺭًﺍ ‪َ .‬ﻭﻳُﺴَْﺘﻔﹶﺎﺩ ِﻣ ْﻨﻪُ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ِ‬ ‫ﹶﻗﻮْﻟﻪ ‪َ ) :‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤَﺎﻝ ﹶﻓﹶﻠﺴْﺖ ِﻣ ْﻨﻪُ ﻓِﻲ َﺷﻲْﺀ ( ﹶﺃ ْ‬ ‫ﺴِﻠﻤًﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ْﻭ ﻛﹶﺎﻓِﺮًﺍ ‪َ ،‬ﻭﹶﺃﻥﱠ‬ ‫ﺤﺒُﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄﻣَﺎﻧَﺔ ﻭَﺍ ﹾﻟﹶﺄﻣَﺎﻧَﺔ ُﺗ َﺆﺩﱠﻯ ﹺﺇﻟﹶﻰ ﺃﹶﻫْﻠﻬَﺎ ُﻣ ْ‬ ‫ﺼ ﹶﻄ َ‬ ‫ﺍﹾﻟ ﹸﻜﻔﱠﺎﺭ ﻓِﻲ ﺣَﺎﻝ ﺍﻟﹾﺄﹶﻣْﻦ ﻏﹶﺪْﺭًﺍ ِﻟﹶﺄﻥﱠ ﺍﻟﺮﱡ ﹾﻓﻘﹶﺔ ُﻳ ْ‬ ‫ﺴﻠِﻢ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺗ َﺮ َﻙ ﺍ ﹾﻟﻤَﺎﻝ ﻓِﻲ ﻳَﺪﻩ ِﻟﹺﺈ ْﻣﻜﹶﺎ ِﻥ ﹶﺃ ﹾﻥ ُﻳ ْ‬ ‫ﺤﻞﹼ ﺑﹺﺎ ﹾﻟ ُﻤ ﺤَﺎ َﺭَﺑ ِﺔ ﻭَﺍﻟﹾﻤُﻐَﺎﻟﹶﺒَﺔ ‪َ ،‬ﻭﹶﻟَﻌﻞﱠ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫ﹶﺃ ْﻣﻮَﺍﻝ ﺍﹾﻟ ﹸﻜﻔﱠﺎﺭ ﹺﺇﻧﱠﻤَﺎ َﺗ ِ‬ ‫ﺿﻤَﺎﻥ ‪ ،‬ﻭَﻫَﺬﹶﺍ ﹶﺃﺣَﺪ‬ ‫ﺤ ْﺮﹺﺑﻲّ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻋﹶﻠ ْﻴ ِﻪ َ‬ ‫ﻒ ﻣَﺎﻝ ﺍ ﹾﻟ َ‬ ‫ﺤ ْﺮﹺﺑﻲّ ﺇﹺﺫﹶﺍ ﹶﺃ ْﺗﹶﻠ َ‬ ‫ﹶﻗﻮْﻣﻪ ﹶﻓَﻴﺮُﺩّ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹶﺃ ْﻣﻮَﺍﳍ ْﻢ ‪َ ،‬ﻭﻳُﺴَْﺘﻔﹶﺎﺩ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻘﺼﱠﺔ ﹶﺃﻥﱠ ﺍﹾﻟ َ‬ ‫ﺍ ﹾﻟ َﻮ ْﺟ َﻬ ْﻴ ﹺﻦ ﻟِﻠﺸﱠﺎِﻓ ِﻌﻴﱠ ِﺔ ‪.‬‬

‫ﻚ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑﻬﹺﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ‬ ‫ﺸﻲﱢ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ ﻣَﺎ َﻋﹶﻠ ْﻴ َ‬ ‫‪َ ،‬ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻭ ﹶﻻ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ ﺑﹺﺎﻟﹾﻐَﺪَﺍﺓِ ﻭَﺍ ﹾﻟ َﻌ ِ‬ ‫ﲔ {)‪(١‬‬ ‫ﻚ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ ﹶﻓَﺘ ﹾﻄﺮُ َﺩﻫُ ْﻢ ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬ ‫َﻭﻣَﺎ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑ َ‬ ‫__________‬ ‫)‪ - (١‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٩١٨‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭ ﹶﻻ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ { ﺍﻵﻳﺔ ‪ .‬ﻗﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ؛ ﻭﻻ ﻧﺮﺿﻰ ﲟﺠﺎﻟﺴﺔ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻳﻌﻨﻮﻥ‬ ‫ﺳَﻠﹾﻤﺎﻥ ﻭ ﺻُﻬَﻴﺒﹰﺎ ﻭﺑﹺﻼ ﹰﻻ ﻭ َﺧﺒﱠﺎﺑﹰﺎ ﻓﺎﻃﺮﺩﻫﻢ ﻋﻨﻚ؛ ﻭﻃﻠﺒﻮﺍ ﺃﻥ ﻳَﻜﺘﺐ ﳍﻢ ﺑﺬﻟﻚ ‪ ،‬ﻓﻬﻢّ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ‪،‬‬ ‫ﻭﺩﻋﺎ ﻋﻠﻴّﹰﺎ ﻟﻴﻜﺘﺐ؛ ﻓﻘﺎﻡ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺟﻠﺴﻮﺍ ﻧﺎﺣﻴﺔ؛ ﻓﺄﻧﺰﻝ ﺍﷲ ﺍﻵﻳﺔ ‪ .‬ﻭﳍﺬﺍ ﺃﺷﺎﺭ ﺳﻌﺪ ﺑﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ‪:‬‬ ‫ﻓﻮﻗﻊ ﰲ ﻧﻔﺲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻘﻊ؛ ﻭﺳﻴﺄﰐ ﺫﻛﺮﻩ ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺇﳕﺎ ﻣﺎﻝ ﺇﱃ ﺫﻟﻚ ﻃﻤﻌﹰﺎ ﰲ ﺇﺳﻼﻣﻬﻢ ‪ ،‬ﻭﺇﺳﻼﻡ ﻗﻮﻣﻬﻢ ‪ ،‬ﻭﺭﺃﻯ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻔﻮّﺕ ﺃﺻﺤﺎﺑﻪ ﺷﻴﺌﺎﹰ ‪ ،‬ﻭﻻ ﻳﻨﻘﺺ ﳍﻢ ﻗﺪﺭﹰﺍ‬ ‫‪ ،‬ﻓﻤﺎﻝ ﺇﻟﻴﻪ ﻓﺄﻧﺰﻝ ﺍﷲ ﺍﻵﻳﺔ ‪ ،‬ﻓﻨﻬﺎﻩ ﻋﻤﺎ ﻫﻢﱠ ﺑﻪ ﻣﻦ ﺍﻟﻄﹼﺮﺩ ﻻ ﺃﻧﻪ ﺃﻭﻗﻊ ﺍﻟﻄﺮﺩ ‪ .‬ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‬ ‫ﻗﺎﻝ ‪ :‬ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺘﺔ ﻧﻔﺮ ‪ ،‬ﻓﻘﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺍﻃﺮﺩ ﻫﺆﻻ ِﺀ ﻋﻨﻚ‬ ‫ﻻ ﳚﺘﺮ ﺋﻮﻥ ﻋﻠﻴﻨﺎ؛ ﻗﺎﻝ ‪ :‬ﻭﻛﻨﺖ ﺃﻧﺎ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺭﺟﻞ ﻣﻦ ُﻫﺬﹶﻳﻞ ﻭﺑﻼﻝ ﻭﺭﺟﻼﻥ ﻟﺴﺖ ﺃﲰﻴﻬﻤﺎ ‪ ،‬ﻓﻮﻗﻊ ﰲ ﻧﻔﺲ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻘﻊ ‪ ،‬ﻓﺤﺪﺙ ﻧﻔﺴﻪ ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ ‪َ } :‬ﻭ ﹶﻻ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ‬ ‫َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ { ‪ .‬ﻗﻴﻞ ‪ :‬ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﻋﺎﺀ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺼﱠﻼﺓ ﺍﳌﻜﺘﻮﺑﺔ ﰲ ﺍﳉﻤﺎﻋﺔ؛ ﻗﺎﻟﻪ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﳎﺎﻫﺪ ﻭﺍﳊﺴﻦ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﺍﻟﺬﻛﺮ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺍﻟﺪﻋﺎﺀ ﰲ ﺃﻭّﻝ ﺍﻟﻨﻬﺎﺭ ﻭﺁﺧﺮﻩ؛‬ ‫ﻟﻴﺴﺘﻔﺘﺤﻮﺍ ﻳﻮﻣﻬﻢ ﺑﺎﻟﺪﻋﺎﺀ ﺭﻏﺒﺔ ﰲ ﺍﻟﺘﻮﻓﻴﻖ ‪ ،‬ﻭﳜﺘﻤﻮﻩ ﺑﺎﻟﺪﻋﺎﺀ ﻃﻠﺒﹰﺎ ﻟﻠﻤﻐﻔﺮﺓ ‪ } .‬ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ { ﺃﻱ ﻃﺎﻋﺘﻪ ‪،‬‬ ‫ﻭﺍﻹﺧﻼﺹ ﻓﻴﻬﺎ ‪ ،‬ﺃﻱ ﳜﻠﺼﻮﻥ ﰲ ﻋﺒﺎﺩﻬﺗﻢ ﻭﺃﻋﻤﺎﳍﻢ ﷲ ‪ ،‬ﻭﻳﺘﻮﺟﻬﻮﻥ ﺑﺬﻟﻚ ﺇﻟﻴﻪ ﻻ ﻟﻐﲑﻩ ‪ .‬ﻭﻗﻴﻞ ‪ :‬ﻳﺮﻳﺪﻭﻥ ﺍﷲ‬ ‫ﻚ ﺫﹸﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ { ] ﺍﻟﺮﲪﻦ ‪ [ ٢٧ :‬ﻭﻫﻮ ﻛﻘﻮﻟﻪ ‪} :‬‬ ‫ﺍﳌﻮﺻﻮﻑ ﺑﺄﻥ ﻟﻪ ﺍﻟﻮﺟﻪ ﻛﻤﺎ ﻗﺎﻝ ‪ } :‬ﻭﻳﺒﻘﻰ َﻭ ْﺟﻪُ َﺭﺑﱢ َ‬ ‫ﺻَﺒﺮُﻭ ﹾﺍ ﺍﺑﺘﻐﺎﺀ َﻭ ْﺟ ِﻪ َﺭﺑﱢ ﹺﻬ ْﻢ { ] ﺍﻟﺮﻋﺪ ‪ . [ ٢٢ :‬ﻭﺧﺺ ﺍﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲّ ﺑﺎﻟﺬﻛﺮ؛ ﻷﻥ ﺍﻟﺸﻐﻞ ﻏﺎﻟﺐ ﻓﻴﻬﻤﺎ ﻋﻠﻰ‬ ‫ﻭَﺍﻟﱠﺬِﻳ َﻦ َ‬ ‫ﻼ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺸﻐﻞ ﺃﻋﻤﻞ ‪ .‬ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﺍﻟﺸﻐﻞ ﻣﻘﺒ ﹰ‬ ‫ﻚ َﻣ َﻊ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ‬ ‫ﺴ َ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺫﻟﻚ ﻳﺼﱪ ﻧﻔﺴﻪ ﻣﻌﻬﻢ ﻛﻤﺎ ﺃﻣﺮﻩ ﺍﷲ ﰲ ﻗﻮﻟﻪ ‪ } :‬ﻭﺍ ﺻﱪ َﻧ ﹾﻔ َ‬ ‫ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ َﻭ ﹶﻻ َﺗ ْﻌﺪُ ﻋَﻴْﻨَﺎﻙَ َﻋ ْﻨ ُﻬ ْﻢ { ] ﺍﻟﻜﻬﻒ ‪ [ ٢٨ :‬ﻓﻜﺎﻥ ﻻ ﻳﻘﻮﻡ ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﻫﻢ ﺍﻟﺬﻳﻦ‬ ‫ﻼ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ " ﻋﻦ َﺧﺒّﺎﺏ ﰲ ﻗﻮﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ ‪َ } :‬ﻭ ﹶﻻ‬ ‫ﻳﺒﺘﺪﺋﻮﻥ ﺍﻟﻘﻴﺎﻡ ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺒﻴﻨﺎﹰ ﻣﻜﻤ ﹰ‬ ‫ﻉ ﺑﻦ ﺣﺎﺑﹺﺲ ﺍﻟﺘﻤﻴﻤﻲّ‬ ‫َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ { ﺇﱃ ﻗﻮﻟﻪ ‪ } :‬ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﺎﳌﲔ { ﻗﺎﻝ ‪ :‬ﺟﺎﺀ ﺍﻷﻗﺮ ُ‬ ‫ﺻﻬَﻴﺐ ﻭﺑﹺﻼﻝ ﻭ َﻋﻤّﺎﺭ ﻭ َﺧﺒّﺎﺏ ‪ ،‬ﻗﺎﻋﺪﹰﺍ ﰲ ﻧﺎﺱ‬ ‫ﻭﻋُﻴﻴﻨﺔ ﺑﻦ ﺣِﺼْﻦ ﺍﻟ ﹶﻔﺰَﺍﺭﻱّ ﻓﻮﺟﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ُ‬ ‫ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻣﻦ ﺍﳌﺆﻣﻨﲔ؛ ﻓﻠﻤﺎ ﺭﺃﻭﻫﻢ َﺣﻮْﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َﺣﻘﹶﺮﻭﻫﻢ؛ ﻓﺄﺗﻮﻩ ﻓﺨﻠﻮﺍ ﺑﻪ ﻭﻗﺎﻟﻮﺍ ‪ :‬ﺇﻧﺎ ﻧﺮﻳﺪ ﺃﻥ‬ ‫ﲡﻌﻞ ﻟﻨﺎ ﻣﻨﻚ ﳎﻠﺴﹰﺎ ﺗَﻌﺮﻑُ ﻟﻨﺎ ﺑﻪ ﺍﻟﻌﺮﺏ ﻓﻀﻠﻨﺎ ‪ ،‬ﻓﺈﻥ ﻭﻓﻮﺩ ﺍﻟﻌﺮﺏ ﺗﺄﺗﻴﻚ ﻓﻨﺴﺘﺤﻲ ﺃﻥ ﺗﺮﺍﻧﺎ ﺍﻟﻌﺮﺏ ﻣﻊ ﻫﺬﻩ ﺍﻷﻋﺒُﺪ ‪،‬‬ ‫ﻓﺈﺫﺍ ﳓﻦ ﺟﺌﻨﺎﻙ ﻓﺄﻗﻤﻬﻢ ﻋﻨﻚ ‪ ،‬ﻓﺈﺫﺍ ﳓﻦ ﻓﺮﻏﻨﺎ ﻓﺎﻗﻌﺪ ﻣﻌﻬﻢ ﺇﻥ ﺷﺌﺖ؛ ﻗﺎﻝ ‪ » :‬ﻧﻌﻢ« ﻗﺎﻟﻮﺍ ‪ :‬ﻓﺎﻛﺘﺐ ﻟﻨﺎ ﻋﻠﻴﻚ ﻛﺘﺎﺑﺎﹰ؛‬ ‫ﻗﺎﻝ ‪ :‬ﻓﺪﻋﺎ ﺑﺼﺤﻴﻔﺔ ﻭﺩﻋﺎ ﻋﻠﻴّﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻴﻜﺘﺐ ﻭﳓﻦ ﻗﻌﻮﺩ ﰲ ﻧﺎﺣﻴﺔ؛ ﻓﻨﺰﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﻓﻘﺎﻝ ‪َ } :‬ﻭ ﹶﻻ‬ ‫ﻚ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻣﱢﻦ‬ ‫ﻚ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑﻬﹺﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ َﻭﻣَﺎ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑ َ‬ ‫َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ ﻣَﺎ َﻋﹶﻠ ْﻴ َ‬ ‫ﻀ ُﻬ ْﻢ‬ ‫َﺷ ْﻲ ٍﺀ ﹶﻓَﺘ ﹾﻄﺮُ َﺩﻫُ ْﻢ ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﺎﳌﲔ { ﰒ ﺫﻛﺮ ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﹺﺲ ﻭﻋَُﻴﻴْﻨﺔ ﺑﻦ ِﺣﺼْﻦ؛ ﻓﻘﺎﻝ ‪ } :‬ﻭﻛﺬﻟﻚ ﹶﻓَﺘﻨﱠﺎ َﺑ ْﻌ َ‬ ‫ﺲ ﺍﷲ ﹺﺑﹶﺄ ْﻋﹶﻠ َﻢ ﺑﺎﻟﺸﺎﻛﺮﻳﻦ { ] ﺍﻷﻧﻌﺎﻡ ‪ [ ٥٣ :‬ﰒ ﻗﺎﻝ ‪ } :‬ﻭَﺇﹺﺫﹶﺍ ﺟَﺂ َﺀ َﻙ‬ ‫ﺾ ﻟﻴﻘﻮﻟﻮﺍ ﺃﻫﺆﻻﺀ َﻣﻦﱠ ﺍﷲ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻣﱢﻦ ﺑَﻴْﻨﹺﻨَﺂ ﹶﺃﹶﻟ ْﻴ َ‬ ‫ﹺﺑَﺒ ْﻌ ﹴ‬ ‫ﺴ ِﻪ ﺍﻟﺮﲪﺔ { ] ﺍﻷﻧﻌﺎﻡ ‪ [ ٥٤ :‬ﻗﺎﻝ ‪ :‬ﻓﺪﻧﻮﻧﺎ ﻣﻨﻪ ﺣﱴ‬ ‫ﺐ َﺭﺑﱡ ﹸﻜ ْﻢ ﻋﻠﻰ َﻧ ﹾﻔ ِ‬ ‫ﻼ ٌﻡ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﻛَﺘ َ‬ ‫ﺍﻟﺬﻳﻦ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺑﹺﺂﻳَﺎِﺗﻨَﺎ ﹶﻓ ﹸﻘ ﹾﻞ َﺳ ﹶ‬

‫ﻭﺿﻌﻨﺎ ُﺭﻛﹶﺒﻨﺎ ﻋﻠﻰ ُﺭﻛﹾﺒﺘﻪ؛ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳚﻠﺲ ﻣﻌﻨﺎ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻡ ﻗﺎﻡ ﻭﺗَﺮﻛﹶﻨَﺎ ‪ :‬ﻓﺄﻧﺰﻝ‬ ‫ﻚ َﻣ َﻊ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ َﻭ ﹶﻻ َﺗ ْﻌﺪُ َﻋ ْﻴﻨَﺎ َﻙ َﻋ ْﻨ ُﻬ ْﻢ ُﺗﺮﹺﻳ ُﺪ ﺯﹺﻳَﻨ ﹶﺔ‬ ‫ﺴ َ‬ ‫ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ } ﻭﺍﺻﱪ َﻧ ﹾﻔ َ‬ ‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ { ﻭﻻ ﲡﺎﻟﺲ ﺍﻷﺷﺮﺍﻑ } َﻭ ﹶﻻ ﺗُ ِﻄ ْﻊ َﻣ ْﻦ ﺃﹶﻏﹾﻔﹶﻠﹾﻨَﺎ ﹶﻗ ﹾﻠَﺒﻪُ ﻋَﻦ ﺫِﻛﹾﺮﹺﻧَﺎ { ﻳﻌﲏ ﻋَُﻴﻨْﻨﺔ ﻭﺍﻷﻗﺮﻉ } ﻭﺍﺗﺒﻊ َﻫﻮَﺍ ُﻩ َﻭﻛﹶﺎ ﹶﻥ‬ ‫ﹶﺃ ْﻣﺮُﻩُ ﹸﻓﺮُﻃﹰﺎ { ] ﺍﻟﻜﻬﻒ ‪ [ ٢٨ :‬ﺃﻱ ﻫﻼﻛﹰﺎ ﻗﺎﻝ ‪ :‬ﹶﺃﻣْﺮ ﻋَُﻴﻴْﻨﺔ ﻭﺍﻷﻗﺮﻉ؛ ﰒ ﺿﺮﺏ ﳍﻢ َﻣﺜﹶﻞ ﺍﻟﺮﺟﻠﲔ ﻭ َﻣﺜﹶﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪.‬‬ ‫ﻗﺎﻝ َﺧﺒﱠﺎﺏ ‪ :‬ﻓﻜﻨﺎ ﻧﻘﻌﺪ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﺫﺍ ﺑﻠﻐﻨﺎ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻓﻴﻬﺎ ﻗﻤﻨﺎ ﻭﺗﺮﻛﻨﺎﻩ ﺣﱴ ﻳﻘﻮﻡ "؛‬ ‫ﺭﻭﺍﻩ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﹶﻄﱠﺎﻥ ﺣﺪّﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﳏﻤﺪ ﺍﻟ َﻌ ْﻨﹶﻘ ﹺﺰﻱّ ﺣﺪّﺛﻨﺎ ﺃﺳﺒﺎﻁ ﻋﻦ ﺍﻟﺴﱡﺪﻱّ ﻋﻦ ﺃﰊ‬ ‫ﺳﻌﻴﺪ ﺍﻷﺯْﺩﻱ ﻭﻛﺎﻥ ﻗﺎﺭﻯﺀ ﺍﻷﺯﺩ ﻋﻦ ﺃﰊ ﺍﻟﻜﻨﻮﺩ ﻋﻦ َﺧﺒّﺎﺏ؛ ﻭﺃﺧﺮﺟﻪ ﺃﻳﻀﹰﺎ " ﻋﻦ ﺳﻌﺪ ﻗﺎﻝ ‪ :‬ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻨﺎ‬ ‫ﺻﻬَﻴﺐ ﻭﻋﻤّﺎﺭ ﻭﺍِﳌﻘﹾﺪﺍﺩ ﻭﺑﻼﻝ؛ ﻗﺎﻝ ‪ :‬ﻗﺎﻟﺖ ﻗﺮﻳﺶ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻧﺎ‬ ‫ﺳﺘﺔ ‪ ،‬ﰲﹼ ﻭﰲ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ُ‬ ‫ﻻ ﻧﺮﺿﻰ ﺃﻥ ﻧﻜﻮﻥ ﺃﺗﺒﺎﻋﹰﺎ ﳍﻢ ﻓﺎﻃﺮﺩﻫﻢ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﺪﺧﻞ ﻗﻠﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ‬ ‫ﻳﺪﺧﻞ؛ ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ } َﻭ ﹶﻻ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ { ﺍﻵﻳﺔ " ﻭﻗﺮﻯﺀ »ﺑﹺﺎﻟﻐُﺪْ َﻭ ِﺓ« ﻭﺳﻴﺄﰐ‬ ‫ﺑﻴﺎﻧﻪ ﰲ » ﺍﻟﻜﻬﻒ« ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪.‬‬ ‫ﻚ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑﻬﹺﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ { ﺃﻱ ﻣﻦ ﺟﺰﺍﺋﻬﻢ ﻭﻻ ﻛﻔﺎﻳﺔ ﺃﺭﺯﺍﻗﻬﻢ ‪ ،‬ﺃﻱ ﺟﺰﺍﺅﻫﻢ ﻭﺭﺯﻗﻬﻢ ﻋﻠﻰ ﺍﷲ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻣَﺎ َﻋﹶﻠ ْﻴ َ‬ ‫‪ ،‬ﻭﺟﺰﺍﺅﻙ ﻭﺭﺯﻗﻚ ﻋﻠﻰ ﺍﷲ ﻻ ﻋﻠﻰ ﻏﲑﻩ ‪» .‬ﻣِﻦ« ﺍﻷﻭﱃ ﻟﻠﺘﺒﻌﻴﺾ ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺯﺍﺋﺪﺓ ﻟﻠﺘﻮﻛﻴﺪ ‪ .‬ﻭﻛﺬﺍ } َﻭﻣَﺎ ِﻣ ْﻦ‬ ‫ﻚ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ { ﺍﳌﻌﲎ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻬﻢ ﻭﺟﺎﻟﺴﻬﻢ ﻭﻻ ﺗﻄﺮﺩﻫﻢ ﻣﺮﺍﻋﺎﺓ ﳊﻖ ﻣﻦ ﻟﻴﺲ‬ ‫ِﺣﺴَﺎﹺﺑ َ‬ ‫ﻋﻠﻰ ﻣﺜﻞ ﺣﺎﳍﻢ ﰲ ﺍﻟﺪّﻳﻦ ﻭﺍﻟﻔﻀﻞ؛ ﻓﺈﻥ ﻓﻌﻠﺖ ﻛﻨﺖ ﻇﺎﳌﹰﺎ ‪.‬‬ ‫ﻭﺣﺎﺷﺎﻩ ﻣﻦ ﻭﻗﻮﻉ ﺫﻟﻚ ﻣﻨﻪ ‪ ،‬ﻭﺇﳕﺎ ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻸﺣﻜﺎﻡ ‪ ،‬ﻭﻟﺌﻼ ﻳﻘﻊ ﻣﺜﻞ ﺫﻟﻚ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻼﻡ؛ ﻭﻫﺬﺍ ﻣﺜﻞ‬ ‫ﻚ { ] ﺍﻟﺰﻣﺮ ‪ [ ٦٥ :‬ﻭﻗﺪ ﻋﻠﻢ ﺍﷲ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳُﺸﺮﹺﻙ ﻭﻻ ﻳَﺤﺒﻂ ﻋﻤﻠﻪ ‪.‬‬ ‫ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ‬ ‫ﺖ ﹶﻟَﻴ ْ‬ ‫ﻗﻮﻟﻪ ‪ } :‬ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ‬ ‫»ﹶﻓَﺘ ﹾﻄﺮُ َﺩﻫُ ْﻢ« ﺟﻮﺍﺏ ﺍﻟﻨﻔﻲ ‪ } .‬ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﺎﳌﲔ { ﻧﺼﺐ ﺑﺎﻟﻔﺎﺀ ﰲ ﺟﻮﺍﺏ ﺍﻟﻨﻬﻲ؛ ﺍﳌﻌﲎ ‪ :‬ﻭﻻ ﺗﻄﺮﺩ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ‬ ‫ﺭﻬﺑﻢ ﻓﺘﻜﻮﻥ ﻣﻦ ﺍﻟﻈﺎﳌﲔ ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺣﺴﺎﺑﻚ ﻋﻠﻴﻬﻢ ﻣﻦ ﺷﻲﺀ ﻓﺘﻄﺮﺩﻫﻢ ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ‪ .‬ﻭﺍﻟﻈﻠﻢ ﺃﺻﻠﻪ ﻭﺿﻊ‬ ‫ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ؛ ﻭﻗﺪ ﺗﻘﺪّﻡ ﰲ »ﺍﻟﺒﻘﺮﺓ« ﻣﺴﺘﻮﰱ ‪ .‬ﻭﻗﺪ ﺣﺼﻞ ﻣﻦ ﻗﻮّﺓ ﺍﻵﻳﺔ ﻭ ﺍﳊﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﻳﻌﻈﻢ ﺃﺣﺪ‬ ‫ﳉﺎﻫﻪ ﻭﻟﺜﻮﺑﻪ ‪ ،‬ﻭﻋﻦ ﺃﻥ ﳛﺘﻘﺮ ﺃﺣﺪ ﳋﻤﻮﻟﻪ ﻭﻟﺮﺛﺎﺛﺔ ﺛﻮﺑﻴﻪ ‪.‬‬ ‫ﻚ ﺍﻟﹾﺄﹶﺭْﺫﹶﻟﹸﻮﻥﹶ )‪ (١١١‬ﻗﹶﺎ ﹶﻝ َﻭﻣَﺎ ِﻋ ﹾﻠﻤِﻲ ﹺﺑﻤَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ‬ ‫ﻚ ﻭَﺍﺗﱠَﺒَﻌ َ‬ ‫ﺡ ‪ } :‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﻧُ ْﺆ ِﻣﻦُ ﹶﻟ َ‬ ‫)‪ (٥٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪ ،‬ﻭَﻗﹶﺎﻟﹸﻮﺍ ِﻟﻨُﻮ ﹺ‬ ‫ﲔ )‪ (١١٤‬ﹺﺇ ﹾﻥ ﹶﺃﻧَﺎ ﹺﺇﻟﱠﺎ ﻧَﺬِﻳﺮٌ ُﻣﺒﹺﲔٌ )‪(١١٥‬‬ ‫ﺸ ُﻌﺮُﻭ ﹶﻥ )‪َ (١١٣‬ﻭﻣَﺎ ﹶﺃﻧَﺎ ﹺﺑﻄﹶﺎ ﹺﺭ ِﺩ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫)‪ (١١٢‬ﹺﺇ ﹾﻥ ِﺣﺴَﺎُﺑ ُﻬ ْﻢ ﹺﺇﻟﱠﺎ َﻋﻠﹶﻰ َﺭﺑﱢﻲ ﹶﻟ ْﻮ َﺗ ْ‬ ‫ﺼ ﺢﱡ ﺇ ْﺳﻠﹶﺎﻣُﻚ َﺣﺘﱠﻰ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ َﻋﹶﻠﻴْﻚ‬ ‫ﺴِﻠﻢُ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ‪ :‬ﻟﹶﺎ َﻳ ِ‬ ‫ﲔ ﺟَﺎ َﺀﻩُ ِﺫﻣﱢﻲﱞ ﻳُ ْ‬ ‫)‪](١‬ﺍﻟﺸﻌﺮﺍﺀ[ { ‪َ .‬ﻭﻟﹶﺎ َﻧ ْﻌ ﹺﺮﻑُ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﻚ ﺳَﺎِﺋﺮُ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ ِﻣ ْﻦ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ ﻭَﺍﻟﺰﱠﻛﹶﺎ ِﺓ ‪.‬‬ ‫ﺫﹶﻧْﺐٌ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﲔ ِﻟﻠﹾﻤُﺆْ ِﻣ ﹺﻦ )‪:(٢‬‬ ‫ﺏ ( ‪ُ :‬ﺩﻋَﺎ ُﺀ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺮﱠﺍﹺﺑﻊُ ﺍﻟﺪﱠﺍِﻓﻊُ ِﻟ ﹾﻠ ِﻌﻘﹶﺎ ﹺ‬ ‫ﺼﻠﱢﻰ َﻋﹶﻠ ْﻴ ِﻪ ﹸﺃﻣﱠﺔﹲ ِﻣ َﻦ‬ ‫ﺖ ُﻳ َ‬ ‫ﺸ ﹶﺔ َﻋ ﹺﻦ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ » ﻣَﺎ ِﻣ ْﻦ َﻣﻴﱢ ٍ‬ ‫ﺻﻠﹶﺎِﺗ ﹺﻬ ْﻢ َﻋﻠﹶﻰ ﹺﺟﻨَﺎ َﺯِﺗﻪِ‪ ،‬ﹶﻓ َﻌ ْﻦ ﻋَﺎِﺋ َ‬ ‫ِﻣ ﹾﺜﻞﹸ َ‬ ‫ﺸ ﹶﻔﻌُﻮ ﹶﻥ ﹶﻟﻪُ ﹺﺇﻻﱠ ُﺷﻔﱢﻌُﻮﺍ ﻓِﻴ ِﻪ « )‪(٣‬‬ ‫ﲔ َﻳ ْﺒﹸﻠﻐُﻮ ﹶﻥ ﻣِﺎﹶﺋ ﹰﺔ ﹸﻛﱡﻠ ُﻬ ْﻢ َﻳ ْ‬ ‫ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫__________‬ ‫)‪ - (١‬ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣١٧١‬‬ ‫ﻭﺍﻷﺭﺫﻟﻮﻥ ‪ :‬ﲨﻊ ﺍﻷﺭﺫﻝ ‪ .‬ﻭﻫﻮ ﺍﻷﻗﻞ ﻣﻦ ﻏﲑﻩ ﰱ ﺍﳌﺎﻝ ﻭﺍﳉﺎﻩ ﻭﺍﻟﻨﺴﺐ ‪.‬‬ ‫ﺃﻯ ‪ :‬ﻗﺎﻝ ﻗﻮﻡ ﻧﻮﺡ ﻟﻪ ﻋﻨﺪﻣﺎ ﺩﻋﺎﻫﻢ ﺇﱃ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ‪ -‬ﺗﻌﺎﱃ ‪ : -‬ﻳﺎ ﻧﻮﺡ ﺃﻧﺆﻣﻦ ﻟﻚ ‪ ،‬ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﻟﺬﻳﻦ‬ ‫ﺍﺗﺒﻌﻮﻙ ﻣﻦ ﺳﻔﻠﺔ ﺍﻟﻨﺎﺱ ﻭﻓﻘﺮﺍﺋﻬﻢ ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﺍﳊﺮﻑ ﺍﻟﺪﻧﻴﺌﺔ ﻓﻴﻨﺎ ‪ . .‬؟‬

‫ﻭﻫﺬﺍ ﺍﳌﻨﻄﻖ ﺍﳌﺮﺫﻭﻝ ﻗﺪ ﺣﻜﺎﻩ ﺍﻟﻘﺮﺁﻥ ﰱ ﻛﺜﲑ ﻣﻦ ﺁﻳﺎﺗﻪ ‪ ،‬ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﳌﺘﺮﻓﲔ ‪ ،‬ﻭﻫﻢ ﻳﺮﺩﻭﻥ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻋﻨﺪﻣﺎ‬ ‫ﻳﺪﻋﻮﻬﻧﻢ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ‪. .‬‬ ‫ﻭﻫﻨﺎ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻧﻮﺡ ﺭﺩﺍ ﺣﻜﻴﻤﺎ ﻗﹶﺎ ﹶﻝ َﻭﻣَﺎ ِﻋ ﹾﻠﻤِﻲ ﹺﺑﻤَﺎ ﻛﹶﺎﻧُﻮ ﹾﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﹺﺇ ﹾﻥ ِﺣﺴَﺎُﺑ ُﻬ ْﻢ ﹺﺇﻻﱠ ﻋﻠﻰ َﺭﺑﱢﻲ { ‪.‬‬ ‫ﺃﻯ ‪ :‬ﻗﺎﻝ ﳍﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻨﻜﺎﺭ ﳌﺎ ﻭﺍﺟﻬﻮﻩ ﺑﻪ ‪ :‬ﻭﺃﻯ ﻋﻠﻢ ﱃ ﺑﺄﻋﻤﺎﻝ ﺃﺗﺒﺎﻋﻰ ‪ ،‬ﺇﻥ ﺍﻟﺬﻯ ﻳﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻧﻮﺍﻳﺎﻫﻢ‬ ‫ﻭﺃﻋﻤﺎﳍﻢ ﻫﻮ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻮﻇﻴﻔﱴ ﻗﺒﻮﻝ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺣﺴﺐ ﻇﻮﺍﻫﺮﻫﺎ ‪.‬‬ ‫ﻭﻫﺆﻻﺀ ﺍﻟﻀﻌﻔﺎﺀ ‪ -‬ﺍﻷﺭﺫﻟﻮﻥ ﰱ ﺯﻋﻤﻜﻢ ‪ -‬ﻟﻴﺲ ﺣﺴﺎﻬﺑﻢ ﺇﻻ ﻋﻠﻰ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻭﺣﺪﻩ ‪ ،‬ﻓﻬﻮ ﺃﻋﻠﻢ ﺑﺒﻮﺍﻃﻨﻬﻢ‬ ‫ﺸُﻌﺮُﻭ ﹶﻥ { ﺃﻯ ‪ :‬ﻟﻮ ﻛﻨﺘﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺸﻌﻮﺭ ﲝﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ ﻻ ﺑﺰﻳﻔﻬﺎ ‪ ،‬ﻟﻌﻠﻤﺘﻢ‬ ‫ﻭﺑﺄﺣﻮﺍﳍﻢ ﻣﲎ ﻭﻣﻨﻜﻢ } ﹶﻟ ْﻮ َﺗ ْ‬ ‫ﺳﻼﻣﺔ ﺭﺩﻯ ﻋﻠﻴﻜﻢ ﻭﻟﻜﻨﻜﻢ ﻗﻮﻡ ﺗﺰﻧﻮﻥ ﺍﻟﻨﺎﺱ ﲟﻴﺰﺍﻥ ﻏﲑ ﻋﺎﺩﻝ ‪ ،‬ﻟﺬﺍ ﻗﻠﺘﻢ ﻣﺎ ﻗﻠﺘﻢ ‪.‬‬ ‫ﰒ ﳛﺴﻢ ﺍﻷﻣﺮ ﻣﻌﻬﻢ ﰱ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻓﻴﻘﻮﻝ ‪َ } :‬ﻭﻣَﺂ ﹶﺃَﻧ ﹾﺎ { ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ } ﹺﺑﻄﹶﺎ ﹺﺭ ِﺩ ﺍﳌﺆﻣﻨﲔ { ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﱏ‬ ‫ﻭﺻﺪﻗﻮﱏ ﻭﺁﻣﻨﻮ ﺍ ﺑﺪﻋﻮﺗﻰ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﺭﺫﻟﲔ ‪ -‬ﰱ ﺯﻋﻤﻜﻢ ‪ -‬ﺃﻡ ﻣﻦ ﻏﲑﻫﻢ ‪ } ،‬ﹺﺇ ﹾﻥ ﹶﺃﻧَﺎ ﹺﺇﻻﱠ ﻧَﺬِﻳﺮٌ ﻣﱡﺒﹺﲔٌ { ﺃﻯ ‪:‬‬ ‫ﻟﻴﺴﺖ ﻭﻇﻴﻔﱴ ﺇﻻ ﺍﻹﻧﺬﺍﺭ ﺍﻟﻮﺍﺿﺢ ﻟﻠﻨﺎﺱ ﺑﺴﻮﺀ ﺍﳌﺼﲑ ‪ ،‬ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﺃﻡ‬ ‫ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ ‪.‬‬ ‫ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﻧﻮﺣﺎ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﻗﺪ ﲨﻊ ﰱ ﺭﺩﻩ ﻋﻠﻴﻬﻢ ‪ ،‬ﺑﲔ ﺍﳌﻨﻄﻖ ﺍﻟﺮﺻﲔ ﺍﳊﻜﻴﻢ ‪ ،‬ﻭﺑﲔ ﺍﳊﺰﻡ ﻭﺍﻟﺸﺠﺎﻋﺔ‬ ‫ﻭﺍﻟﺰﺟﺮ ﺍﻟﺬﻯ ﳜﺮﺱ ﺃﻟﺴﻨﺘﻬﻢ ‪.‬‬ ‫ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ٣٥٢‬‬ ‫ﻭﻫﻢ ﻳﻌﻨﻮﻥ ﺑﺎﻷﺭﺫﻟﲔ ﺍﻟﻔﻘﺮﺍﺀ ‪ .‬ﻭﻫﻢ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺇﱃ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺮﺳﺎﻻﺕ ‪ ،‬ﻭﺇﱃ ﺍﻹﳝﺎﻥ ﻭﺍﻻﺳﺘﺴﻼﻡ ‪ .‬ﻻ ﻳﺼﺪﻫﻢ ﻋﻦ‬ ‫ﺍﳍﺪﻯ ﻛﱪﻳﺎﺀ ﻓﺎﺭﻏﺔ ‪ ،‬ﻭﻻ ﺧﻮﻑ ﻋﻠﻰ ﻣﺼﻠﺤﺔ ﺃﻭ ﻭﺿﻊ ﺃﻭ ﻣﻜﺎﻧﺔ ‪ .‬ﻭﻣﻦ ﰒ ﻓﻬﻢ ﺍﳌﻠﺒﻮﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ‪ .‬ﻓﺄﻣﺎ ﺍﳌﻸ ﻣﻦ‬ ‫ﺍﻟﻜﱪﺍﺀ ﻓﺘﻘﻌﺪ ﻬﺑﻢ ﻛﱪﻳﺎﺅﻫﻢ ‪ ،‬ﻭﺗﻘﻌﺪ ﻬﺑﻢ ﻣﺼﺎﳊﻬﻢ ‪ ،‬ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻷﻭﺿﺎﻉ ﺍﳌﺰﻳﻔﺔ ‪ ،‬ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻷﺳﺎﻃﲑ‬ ‫‪ ،‬ﺍﻟﱵ ﺗﻠﺒﺲ ﺛﻮﺏ ﺍﻟﺪﻳﻦ ‪ .‬ﰒ ﻫﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﺄﻧﻔﻮﻥ ﺃﻥ ﻳﺴﻮﻳﻬﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﺑﺎﳉﻤﺎﻫﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﺣﻴﺚ ﺗﺴﻘﻂ‬ ‫ﺍﻟﻘﻴﻢ ﺍﻟﺰﺍﺋﻔﺔ ﻛﻠﻬﺎ ‪ ،‬ﻭﺗﺮﺗﻔﻊ ﻗﻴﻤﺔ ﻭﺍﺣﺪﺓ ‪ .‬ﻗﻴﻤﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ‪ .‬ﻗﻴﻤﺔ ﻭﺍﺣﺪﺓ ﺗﺮﻓﻊ ﻗﻮﻣﺎ ﻭﲣﻔﺾ ﺁﺧﺮﻳﻦ ‪.‬‬ ‫ﲟﻴﺰﺍﻥ ﻭﺍﺣﺪ ﻫﻮ ﻣﻴﺰﺍﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻘﻮﱘ ‪.‬‬ ‫ﻭﻣﻦ ﰒ ﳚﻴﺒﻬﻢ ﻧﻮﺡ ﺍﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﺍﻟﻘﻴﻢ ﺍﻟﺜﺎﺑﺘﺔ ؛ ﻭﳛﺪﺩ ﺍﺧﺘﺼﺎﺹ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﻳﺪﻉ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﻭﺣﺴﺎﻬﺑﻢ ﷲ ﻋﻠﻰ‬ ‫ﻣﺎ ﻳﻌﻤﻠﻮﻥ ‪.‬‬ ‫)ﻗﺎﻝ‪:‬ﻭﻣﺎ ﻋﻠﻤﻲ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ؟ ﺇﻥ ﺣﺴﺎﻬﺑﻢ ﺇﻻ ﻋﻠﻰ ﺭﰊ ﻟﻮ ﺗﺸﻌﺮﻭﻥ ‪ .‬ﻭﻣﺎ ﺃﻧﺎ ﺑﻄﺎﺭﺩ ﺍﳌﺆﻣﻨﲔ ‪ .‬ﺇﻥ ﺃﻧﺎ ﺇﻻ ﻧﺬﻳﺮ‬ ‫ﻣﺒﲔ( ‪.‬‬ ‫ﻭﺍﻟﻜﱪﺍﺀ ﻳﻘﻮﻟﻮﻥ ﺩﺍﺋﻤﺎ ﻋﻦ ﺍﻟﻔﻘﺮﺍﺀ‪ :‬ﺇﻥ ﻋﺎﺩﺍﻬﺗﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻻ ﺗﺮﺿﻲ ﺍﻟﻌﻠﻴﺔ ‪ ،‬ﻭﻻ ﺗﻄﺎﻕ ﰲ ﺃﻭﺳﺎﻁ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﻗﻴﺔ ﺫﺍﺕ‬ ‫ﺍﳊﺲ ﺍﳌﺮﻫﻒ ﻭﺍﻟﺬﻭﻕ ﺍﻟﻠﻄﻴﻒ ! ﻓﻨﻮﺡ ﻳﻘﻮﻝ ﳍﻢ‪:‬ﺇﻧﻪ ﻻ ﻳﻄﻠﺐ ﺇﱃ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎ ﺳﻮﻯ ﺍﻹﳝﺎﻥ ‪ .‬ﻭﻗﺪ ﺁﻣﻨﻮﺍ ‪ .‬ﻓﺄﻣﺎ‬ ‫ﻋﻤﻠﻬﻢ ﻗﺒﻠﻪ ﻓﻤﻮﻛﻮﻝ ﺇﱃ ﺍﷲ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺰﻧﻪ ﻭﻳﻘﺪﺭﻩ ‪ .‬ﻭﳚﺰﻳﻬﻢ ﻋﻠﻰ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ‪ .‬ﻭﺗﻘﺪﻳﺮ ﺍﷲ ﻫﻮ‬ ‫ﺍﻟﺼﺤﻴﺢ ) ﻟﻮ ﺗﺸﻌﺮﻭﻥ( ﺑﺎﻟﻘﻴﻢ ﺍﳊﻘﺔ ﺍﻟﱵ ﺗﺮﺟﺢ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ ‪ .‬ﻭﻣﺎ ﻭﻇﻴﻔﱵ ﺇﻻ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻹﻓﺼﺎﺡ‪ ):‬ﺇﻥ ﺃﻧﺎ ﺇﻻ ﻧﺬﻳﺮ‬ ‫ﻣﺒﲔ( ‪.‬‬ ‫)‪ - (٢‬ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١١٨٦‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ‬ ‫‪ (٢٤٤٦‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪ (٩٨٣‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪/ ١٠‬‬ ‫ﺹ ‪ (٦٨٦‬ﻭﻓﻔﺮﻭﺍ ﺇﱃ ﺍﷲ‪) - ١‬ﺝ ‪ / ١‬ﺹ ‪٤٢٨‬ﻭ‪(٤٢٩‬‬

‫)‪ - (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٢٢٤١‬‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٣٦٦‬‬ ‫ﺏ ﹸﻛﻞﹼ ﻭَﺍﺣِﺪ ِﻣ ْﻨ ُﻬ ْﻢ َﻋ ْﻦ ُﺳﺆَﺍﻟﻪ ‪.‬‬ ‫ﻚ ‪ ،‬ﹶﻓﹶﺄﺟَﺎ َ‬ ‫ﲔ َﺳﹶﺄﻟﹸﻮﺍ َﻋ ْﻦ ﹶﺫِﻟ َ‬ ‫ﺖ ﹶﺃ ْﺟ ﹺﻮﺑَﺔ ِﻟﺴَﺎِﺋِﻠ َ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎﺿِﻲ ‪ :‬ﻗِﻴ ﹶﻞ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ َﺧ َﺮ َﺟ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃ ْﺧَﺒ َﺮ ﹺﺑ ﹶﻘﺒُﻮ ﹺﻝ َﺷﻔﹶﺎﻋَﺔ ﻣِﺎﺋﹶﺔ ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹺﺑ ِﻪ ‪ ،‬ﹸﺛﻢﱠ ﹺﺑ ﹶﻘﺒُﻮ ﹺﻝ‬ ‫ﺤَﺘﻤِﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫ﻫَﺬﹶﺍ ﹶﻛﻠﹶﺎﻡ ﺍ ﹾﻟﻘﹶﺎﺿِﻲ ‪َ ،‬ﻭَﻳ ْ‬ ‫ﺤَﺘ ﺞّ‬ ‫ﺤَﺘﻤِﻞ ﹶﺃ ْﻳﻀًﺎ ﹶﺃ ﹾﻥ ُﻳﻘﹶﺎﻝ ‪ :‬ﻫَﺬﹶﺍ َﻣ ﹾﻔﻬُﻮﻡ َﻋﺪَﺩ ‪َ ،‬ﻭﻟﹶﺎ َﻳ ْ‬ ‫ﺻﻔﹸﻮﻑ َﻭﹺﺇ ﹾﻥ ﹶﻗﻞﱠ َﻋﺪَﺩﻫ ْﻢ ‪ ،‬ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹺﺑ ِﻪ ‪َ ،‬ﻭَﻳ ْ‬ ‫ﲔ ‪ ،‬ﹸﺛﻢﱠ ﹶﺛﻠﹶﺎﺛﹶﺔ ُ‬ ‫َﺷﻔﹶﺎﻋَﺔ ﹶﺃ ْﺭَﺑ ِﻌ َ‬ ‫ﲔ َﻣ َﻊ ﹶﺛﻠﹶﺎﺛﹶﺔ‬ ‫ﻚ ‪َ ،‬ﻭ ﹶﻛﺬﹶﺍ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭَﺑ ِﻌ َ‬ ‫ﲔ ﹶﻓﻠﹶﺎ َﻳ ﹾﻠﺰَﻡ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈ ْﺧﺒَﺎﺭ َﻋ ْﻦ ﹶﻗﺒُﻮﻝ َﺷﻔﹶﺎﻋَﺔ ﻣِﺎﺋﹶﺔ َﻣﻨْﻊ ﹶﻗﺒُﻮﻝ ﻣَﺎ ﺩُﻭﻥ ﹶﺫِﻟ َ‬ ‫ﹺﺑ ِﻪ َﺟﻤَﺎﻫِﲑ ﺍ ﹾﻟﹸﺄ ﺻُﻮِﻟﻴﱢ َ‬ ‫ﲔ‪.‬‬ ‫ﺻﻔﹸﻮﻑ َﻭﹶﺃ ْﺭَﺑ ِﻌ َ‬ ‫ﺤﺼُﻞ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﹺﺑﹶﺄﹶﻗﻞﱢ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ْﻳ ﹺﻦ ِﻣ ْﻦ ﹶﺛﻠﹶﺎﺛﹶﺔ ُ‬ ‫ﺻﻔﹸﻮﻑ ‪َ ،‬ﻭﺣِﻴَﻨِﺌ ٍﺬ ﹸﻛﻞﹼ ﺍﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ َﻣ ْﻌﻤُﻮﻝ ﺑﹺﻬَﺎ َﻭَﻳ ْ‬ ‫ُ‬ ‫ﻭﰲ ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٩٩‬‬ ‫ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺗﻜﺜﲑ ﺍﳌﺼﻠﲔ ﻋﻠﻰ ﺍﳌﻴﺖ ﰒ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺛﻼﺛﺔ ﺃﺣﺎﺩﻳﺚ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ‬ ‫ﻭﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻭﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺑﻦ ﻫﺒﲑﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﻠﻤﺎ ﻛﺜﺮ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﳌﻴﺖ‬ ‫ﻛﺎﻥ ﺫﻟﻚ ﺃﻓﻀﻞ ﻭﺃﺭﺟﻰ ﻟﻠﺸﻔﺎﻋﺔ ﻓﻔﻲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﻧﻪ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺒﻠﻐﻮﻥ ﻣﺎﺋﺔ ﻳﺸﻔﻌﻮﻥ ﻟﻪ ﺇﻻ‬ ‫ﺷﻔﻌﻬﻢ ﺍﷲ ﻓﻴﻪ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺼﻠﲔ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻳﺸﻔﻌﻮﻥ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳍﺬﺍ ﺍﳌﻴﺖ ﻓﻬﻢ ﻳﺴﺄﻟﻮﻥ ﻣﻦ ﺍﷲ ﻟﻪ ﺍﳌﻐﻔﺮﺓ‬ ‫ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﰲ ﺍﳉﻨﺎﺯﺓ ﻣﻦ ﺃﻭﺟﺐ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ﺑﻞ ﻫﻮ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻻ ﺗﺼﺢ ﺻﻼﺓ‬ ‫ﺍﳉﻨﺎﺯﺓ ﺇﻻ ﺑﻪ ﺇﻻ ﺍﳌﺴﺒﻮﻕ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻗﺎﻡ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ ﻻ ﻳﺸﺮﻛﻮﻥ ﺑﺎﷲ ﺷﻴﺌﺎ‬ ‫ﺇﻻ ﺷﻔﻌﻬﻢ ﺍﷲ ﻓﻴﻪ ﺃﻱ ﻗﺒﻞ ﺷﻔﺎﻋﺘﻬﻢ ﻓﻴﻪ ﻭﻫﺬﻩ ﺑﺸﺮﻯ ﻟﻠﻤﺆﻣﻦ ﺇﺫﺍ ﻛﺜﺮ ﺍﳌﺼﻠﻮﻥ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﻓﺸﻔﻌﻮﺍ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﺃﻥ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻳﺸﻔﻌﻬﻢ ﻓﻴﻪ ‪.‬‬ ‫ﺃﻣﺎ ﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺑﻦ ﻫﺒﲑﺓ ﻓﻔﻴﻪ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺻﻔﻮﻑ ﻓﻘﺪ ﺃﻭﺟﺐ ﻳﻌﲏ‬ ‫ﻭﺟﺒﺖ ﻟﻪ ﺍﳉﻨﺔ ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﻠﻤﺎ ﻛﺜﺮ ﺍﳉﻤﻊ ﻛﺎﻥ ﺃﻓﻀﻞ ﻭﳍﺬﺍ ﳒﺪ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺻﻠﻰ‬ ‫ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﰲ ﻣﺴﺠﺪ ﻧﺒﻪ ﺃﻫﻞ ﺍﳌﺴﺎﺟﺪ ﺍﻷﺧﺮﻯ ﻟﻴﺤﻀﺮﻭﺍ ﺇﻟﻴﻪ ﺣﱴ ﻳﻜﺜﺮ ﺍﳉﻤﻊ ﻓﻴﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ‬ ‫ﺟﺎﺀﻭﺍ ﻟﻴﺸﻬﺪﻭﺍ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻗﺪ ﻓﺎﻬﺗﻢ ﺷﻲﺀ ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﺃﻻ ﻳﺘﻌﺠﻞ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﺣﱴ ﻳﻨﺘﻬﻲ ﺍﻟﺬﻳﻦ‬ ‫ﻳﻘﻀﻮﻥ ﺻﻼﻬﺗﻢ ﻟﻴﺸﺎﺭﻛﻮﺍ ﺍﳊﺎﺿﺮﻳﻦ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺃﻛﺜﺮ ﻟﻠﺠﻤﻊ ﻭﺭﲟﺎ ﺗﻜﻮﻥ ﺩﻋﻮﺓ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬ ‫ﻫﻲ ﺍﳌﺴﺘﺠﺎﺑﺔ ﻭﻛﻮﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻌﺪﻣﺎ ﻳﺴﻠﻢ ﻳﻘﻮﻡ ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻭﺧﻠﻔﻪ ﺻﻒ ﺃﻭ ﺃﻛﺜﺮ ﻓﻬﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﺋﺰﺍ‬ ‫ﻟﻜﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻨﺘﻈﺮ ﺣﱴ ﻳﺘﻢ ﺍﻟﻨﺎﺱ ﺻﻼﻬﺗﻢ ﻭﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻭﻫﺬﺍ ﻻ ﻳﻔﻮﺕ ﺷﻴﺌﺎ ﻛﺜﲑﺍ ﻏﺎﻳﺔ ﻣﺎ ﻫﻨﺎﻟﻚ ﻋﺸﺮ‬ ‫ﺩﻗﺎﺋﻖ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ‪..‬‬ ‫‪.‬‬ ‫ﺱ‪ .‬ﻗﹶﺎ ﹶﻝ‬ ‫ﺴﻔﹶﺎ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ ﻛﹸ َﺮ ْﻳﺐُ ﺍ ْﻧ ﹸﻈ ْﺮ ﻣَﺎ ﺍ ْﺟَﺘ َﻤ َﻊ ﹶﻟﻪُ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺕ ﺍﺑْﻦٌ ﹶﻟﻪُ ﹺﺑﻘﹸ َﺪﻳْ ٍﺪ ﹶﺃ ْﻭ ﹺﺑُﻌ ْ‬ ‫ﺱ ﹶﺃﻧﱠﻪُ ﻣَﺎ َ‬ ‫َﻭ َﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ‬ ‫ﺨ َﺮﺟْﺖُ ﻓﹶﺈﹺﺫﹶﺍ ﻧَﺎ ﺱٌ ﹶﻗ ِﺪ ﺍ ْﺟَﺘ َﻤﻌُﻮﺍ ﹶﻟﻪُ ﹶﻓﹶﺄ ْﺧَﺒ ْﺮﺗُﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ َﺗﻘﹸﻮ ﹸﻝ ُﻫ ْﻢ ﹶﺃ ْﺭَﺑﻌُﻮ ﹶﻥ ﻗﹶﺎ ﹶﻝ َﻧَﻌ ْﻢ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺧ ﹺﺮﺟُﻮ ُﻩ ﹶﻓﹺﺈﻧﱢﻰ َﺳ ِﻤ ْﻌﺖُ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬‬ ‫ﹶﻓ َ‬ ‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠ ِﻪ ﺷَﻴْﺌﹰﺎ ﹺﺇﻻﱠ‬ ‫ﻼ ﹶﻻ ُﻳ ْ‬ ‫ﺕ ﹶﻓَﻴﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ َﺟﻨَﺎ َﺯِﺗ ِﻪ ﹶﺃ ْﺭَﺑﻌُﻮ ﹶﻥ َﺭﺟُ ﹰ‬ ‫ﺴِﻠ ﹴﻢ َﻳﻤُﻮ ُ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻳﻘﹸﻮ ﹸﻝ » ﻣَﺎ ِﻣ ْﻦ َﺭﺟُ ﹴﻞ ﻣُ ْ‬ ‫َﺷﻔﱠ َﻌﻬُﻢُ ﺍﻟﻠﱠ ُﻪ ﻓِﻴ ِﻪ «‪َ .‬ﺭﻭَﺍ ُﻫﻤَﺎ ﻣُﺴْﻠِﻢٌ)‪(١‬‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٢٢٤٢‬‬ ‫ﺑﻴﺎﻥ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ـ ﺍﻟﻄﺤﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٤١‬‬ ‫ﺍﺏ ﺑﻴﺎﻥ ﻣﺸﻜﻞ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻴﻤﻦ ﺻﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻮﺗﻰ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻓﺸﻔﻌﻮﺍ ﻟﻪ ﺃﻬﻧﻢ‬

‫ﻳﺸﻔﻌﻮﻥ ﻓﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﳍﻢ ﻋﺪﺩ ﺫﻛﺮ ﻣﻘﺪﺍﺭﻩ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻨﻪ ﰲ ﺫﻟﻚ‬ ‫ﺣﺪﺛﻨﺎ ﻳﻮﻧﺲ ﺃﻧﺒﺄ ﺍﺑﻦ ﻭﻫﺐ ﺃﺧﱪﱐ ﺍﺑﻦ ﺟﺮﻳﺞ ﺃﻥ ﺃﻳﻮﺏ ﺑﻦ ﺃﰊ ﲤﻴﻤﺔ ﺃﺧﱪﻩ ﺃﻥ ﺃﺑﺎ ﻗﻼﺑﺔ ﺃﺧﱪﻩ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ‬ ‫ﺭﺿﻴﻊ ﻋﺎﺋﺸﺔ ﺃﺧﱪﻩ ﺃﻥ ﻋﺎﺋﺸﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺧﱪﺗﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻣﺎ ﻣﻦ ﺭﺟﻞ‬ ‫ﻣﺴﻠﻢ ﳝﻮﺕ ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ ﺃﻣﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﺒﻠﻐﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺎﺋﺔ ﻓﻴﺸﻔﻌﻮﺍ ﻟﻪ ﺇﻻ ﺷﻔﻌﻮﺍ ﻓﻴﻪ‬ ‫ﺣﺪﺛﻨﺎ ﺣﺴﲔ ﺑﻦ ﻧﺼﲑ‬ ‫ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻣﻌﺒﺪ‬ ‫ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﻳﻌﲏ ﺍﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻻ‬ ‫ﳝﻮﺕ ﺃﺣﺪ ﻣﻦ‬ ‫@ ‪ @ ٢٤٣‬ﺍﳌﺴﻠﻤﲔ ﻓﺘﺼﻠﻲ ﻋﻠﻴﻪ ﺃﻣﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﺒﻠﻐﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺎﺋﺔ ﻓﻴﺸﻔﻌﻮﺍ ﻟﻪ ﺇﻻ ﺷﻔﻌﻮﺍ ﻓﻴﻪ‬ ‫ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﺯﺭﺍﺭﺓ ﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﻭﻫﻮ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﻳﺰﻳﺪ ﺭﺿﻴﻊ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺜﻠﻪ‬ ‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺧﺰﳝﺔ ﺣﺪﺛﻨﺎ ﺣﺠﺎﺝ ﺑﻦ ﻣﻨﻬﺎﻝ ﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺛﻨﺎ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻄﻤﻲ‬ ‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻣﺎ ﻣﻦ ﻣﺴﻠﻢ ﳝﻮﺕ ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ ﺃﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺒﻠﻐﻮﻥ ﺃﻥ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻣﺎﺋﺔ ﺇﻻ ﺷﻔﻌﻮﺍ ﻓﻴﻪ ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﻫﻜﺬﺍ ﻳﻘﻮﻝ ﲪﺎﺩ ﰲ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻄﻤﻲ‬ ‫ﻭﺍﻟﻨﺎﺱ ﳜﺎﻟﻔﻮﻧﻪ ﰲ ﺫﻟﻚ ﻭﻳﻘﻮﻟﻮﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺭﺿﻴﻊ ﻋﺎﺋﺸﺔ ﻭﻫﻮ ﺃﺷﺒﻪ ﺑﺎﻟﺼﻮﺍﺏ ﰲ ﺫﻟﻚ ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﻋﺒﺪ ﺍﷲ‬ ‫ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻄﻤﻲ ﻫﻮ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻏﲑ‬ ‫ﺣﺪﻳﺚ ﻣﻨﻬﺎ ﻣﺎ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳕﲑ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ ﺃﰊ ﺣﺼﲔ ﻋﻦ ﺃﰊ‬ ‫ﺑﺮﺩﺓ ﻗﺎﻝ ﻛﻨﺖ ﺟﺎﻟﺴﺎ ﻋﻨﺪ ﺃﻣﲑ ﻗﺪ ﲰﺎﻩ ﻓﺠﻌﻞ ﻳﺘﺮﺩﺩ ﻋﻠﻴﻪ ﺑﺮﺀﻭﺱ ﺍﳋﻮﺍﺭﺝ ﻗﺎﻝ ﻓﺠﻌﻠﺖ ﻛﻠﻤﺎ ﺭﺃﻳﺖ ﺭﺃﺳﺎ ﻣﻨﻬﺎ ﻗﻠﺖ‬ ‫ﺇﱃ ﺍﻟﻨﺎﺭ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ ﻳﻜﻮﻥ ﻋﺬﺍﺏ ﻫﺬﻩ ﺍﻷﻣﺔ ﰲ ﺩﻧﻴﺎﻫﺎ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﺒﻘﺎﺕ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻄﻤﻲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳑﻦ ﻧﺰﻝ ﺍﻟﻜﻮﻓﺔ ﻭﺍﺧﺘﻂ ﻬﺑﺎ ﺩﺍﺭﺍ ﻭﻭﻻﻩ ﻋﻠﻴﻬﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﰒ ﺭﺟﻌﻨﺎ ﺇﱃ ﻣﺎ ﻛﻨﺎ ﻓﻴﻪ ﻣﻦ ﻋﺪﺩ‬ ‫ﺍﳌﺼﻠﲔ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺍﻟﺸﻔﻌﺎﺀ ﻟﺼﺎﺣﺒﻬﺎ‬ ‫ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻣﻌﺒﺪ ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﲪﺰﺓ ﻳﻌﲏ ﺍﻟﺴﻜﺮﻱ ﻭﺍﲰﻪ ﳏﻤﺪ ﺑﻦ ﻣﻴﻤﻮﻥ ﻋﻦ ﺍﻷﻋﻤﺶ‬ ‫ﻋﻦ ﺃﰊ ﺻﺎﱀ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻏﻔﺮ ﻟﻪ ﻭﻭﺟﺪﻧﺎ ﺃﺑﺎ ﺃﻣﻴﺔ ﻗﺪ‬ ‫ﺣﺪﺛﻨﺎ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻮﺳﻰ ﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﻳﻌﲏ ﺃﺑﺎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺤﻮﻱ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﰊ ﺻﺎﱀ‬ ‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻏﻔﺮ ﻟﻪ ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺭﺳﻮﻝ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻋﺪﺩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺸﻔﻌﲔ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺎ ﻗﺪ ﺣﺪﺛﻨﺎ ﻋﻴﺴﻰ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻐﺎﻓﻘﻲ ﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ ﺣﺪﺛﲏ‬ ‫ﺃﺑﻮ ﺻﺨﺮ ﲪﻴﺪ ﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﳕﺮ ﻋﻦ ﻛﺮﻳﺐ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻣﺎﺕ ﺍﺑﻦ ﻟﻪ ﺑﻘﺪﻳﺪ ﺃﻭ‬ ‫ﺑﻌﺴﻔﺎﻥ ﻓﻘﺎﻝ ﻟﻜﺮﻳﺐ ﺍﻧﻈﺮ ﻣﺎ ﺍﺟﺘﻤﻊ ﻟﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻗﺎﻝ ﻓﺨﺮﺟﺖ ﻓﺈﺫﺍ ﻧﺎﺱ ﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻗﺎﻝ ﺃﺧﺮﺟﻮﻩ ﻓﺈﱐ ﲰﻌﺖ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻣﺎ ﻣﻦ ﺭﺟﻞ ﻣﺴﻠﻢ ﳝﻮﺕ ﻓﻴﻘﻮﻡ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ ﻻ ﻳﺸﺮﻛﻮﻥ ﺑﺎﷲ‬ ‫ﺷﻴﺌﺎ ﺇﻻ ﺷﻔﻌﻬﻢ ﺍﷲ ﻓﻴﻪ ﻭﻭﺟﺪﻧﺎ ﻋﻦ ﺃﻧﺲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﻳﻮﺍﻓﻖ ﻣﺎ ﺭﻭﻳﻨﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻦ‬ ‫ﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﳜﺎﻟﻒ ﻣﺎ ﺭﻭﻳﻨﺎﻩ ﻓﻴﻪ ﻋﻦ ﺍ ﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ﻛﻤﺎ‬

‫ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺃﻧﺒﺄ ﺳﻮﻳﺪ ﺑﻦ ﻧﺼﺮ ﺃﻧﺒﺄ ﻋﺒﺪ ﺍﷲ ﻳﻌﲏ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻋﻦ ﺳﻼﻡ ﺑﻦ ﺃﰊ ﻣﻄﻴﻊ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ‬ ‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺭﺿﻴﻊ ﻋﺎﺋﺸﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻣﺎ ﻣﻦ ﻣﻴﺖ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬ ‫ﻳﺒﻠﻐﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺎﺋﺔ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﺷﻔﻌﻮﺍ ﻓﻴﻪ ﻗﺎﻝ ﺳﻼﻡ ﻓﺤﺪﺛﺖ ﺑﻪ ﺷﻌﻴﺐ ﺑﻦ ﺍﳊﺒﺤﺎﺏ ﻓﻘﺎﻝ ﺣﺪﺛﲏ ﺑﻪ ﺃﻧﺲ ﻋﻦ‬ ‫ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ ﻗﺎﺋﻞ ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻜﺎﻥ ﺟﻮﺍﺑﻨﺎ ﻋﻦ ﺫﻟﻚ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺃﻧﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﺟﺎﺩ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻐﻔﺮﺍﻥ ﳌﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﻣﻨﻬﻢ ﺑﺸﻔﺎﻋﺘﻬﻢ ﻟﻪ ﰒ ﺟﺎﺩ ﻟﻪ ﺑﺎﻟﻐﻔﺮﺍﻥ‬ ‫ﺑﺸﻔﺎﻋﺔ ﺃﺭﺑﻌﲔ ﻣﻨﻬﻢ ﻓﻜﺎﻥ ﺧﱪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺬﻟﻚ ﻫﻮ ﺁﺧﺮ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻋﺰ ﻭﺟﻞ ﳑﺎ ﺟﺎﺩ ﺑﺴﺒﺒﻪ ﺑﺎﻟﻐﻔﺮﺍﻥ ﻟﻠﻤﺼﻠﻰ ﻋﻠﻴﻪ‬ ‫ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺸﻔﺎﻋﺘﻬﻢ ﻭﻛﺎﻥ ﺧﱪ ﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺘﻘﺪﻣﲔ ﻟﺬﻟﻚ ﻓﻘﺎﻝ ﻭﱂ ﲪﻠﺖ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ ﻭﱂ ﲢﻤﻠﻪ‬ ‫ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﳘﺎ ﺍﳌﺘﺄﺧﺮﺍﻥ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻫﻮ ﺍﳌﺘﻘﺪﻡ ﻓﻜﺎﻥ ﺟﻮﺍﺑﻨﺎ ﻟﻪ ﻋﻦ ﺫﻟﻚ ﺑﺘﻮﻓﻴﻖ ﺍﷲ‬ ‫ﻭﻋﻮﻧﻪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻣﻦ ﺻﻔﺘﻪ ﺃﻥ ﳚﻮﺩ ﺑﻐﻔﺮﺍﻥ ﲟﻌﲎ ﰒ ﻳﺮﺟﻊ ﻋﻦ ﺍﻟﻐﻔﺮﺍﻥ ﺑﺬﻟﻚ ﺍﳌﻌﲎ ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﳚﻮﺩ‬ ‫ﺑﺎﻟﻐﻔﺮﺍﻥ ﲟﻌﲎ ﰒ ﳚﻮﺩ ﺑﺎﻟﻐﻔﺮﺍﻥ ﺑﺄﻗﻞ ﻣﻦ ﺫﻟﻚ ﺍﳌﻌﲎ ﻭﺑﺄﻳﺴﺮﻩ ﻋﻠﻰ ﺧﻠﻘﻪ ﺍﻟﺬﻳﻦ ﺟﺎﺩ ﺑﺬﻟﻚ ﻋﻠﻴﻬﻢ ﻓﺒﺎﻥ ﲟﺎ ﺫﻛﺮﻧﺎ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻨﻪ ﺍﺧﺘﻼﻑ ﺍﻟﻌﺪﺩﻳﻦ ﰲ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺭﻭﻳﻨﺎﻫﺎ ﻭﺍﷲ ﻧﺴﺄﻟﻪ ﺍﻟﺘﻮﻓﻴﻖ‬ ‫‪.‬‬ ‫ﺕ َﻋ ْﻨﻪُ‬ ‫ﺐ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ َﻭﻛﹸﻔﱢ َﺮ ْ‬ ‫ﺤ َﻤ ﹶﻞ ﺍﻟﹾ َﻤﻐْ ِﻔ َﺮﺓﹸ َﻋﻠﹶﻰ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﺍﻟﺘﱠ ِﻘﻲﱢ ﺍﻟﱠﺬِﻱ ﺍ ْﺟَﺘَﻨ َ‬ ‫ﺕ ‪ .‬ﹶﻓﻠﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﺗُ ْ‬ ‫ﻭَﻫَﺬﹶﺍ ﺩُﻋَﺎﺀٌ ﹶﻟﻪُ َﺑ ْﻌ َﺪ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﺖ )‪(١‬‬ ‫ﺏ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ِﻟ ﹾﻠ َﻤﻴﱢ ِ‬ ‫ﲔ ‪ .‬ﹶﻓﻌُِﻠ َﻢ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍﻟﺪﱡﻋَﺎ َﺀ ِﻣ ْﻦ ﹶﺃ ْﺳﺒَﺎ ﹺ‬ ‫ﻚ َﻣ ْﻐﻔﹸﻮ ٌﺭ ﹶﻟﻪُ ِﻋْﻨ َﺪ ﺍ ﹾﻟ ُﻤَﺘﻨَﺎ ﹺﺯ ِﻋ َ‬ ‫ﺍﻟﺼﱠﻐَﺎِﺋﺮُ َﻭ ْﺣ َﺪﻩُ ؛ ﹶﻓﹺﺈﻥﱠ ﹶﺫِﻟ َ‬ ‫__________‬ ‫)‪ - (١‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ (٢٢٦٩٤‬ﻋ ْﻦ ُﻣﻌَﺎ ٍﺫ َﻋ ْﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹶﻟ ْﻦ َﻳ ْﻨ ﹶﻔ َﻊ َﺣ ﹶﺬ ٌﺭ ِﻣ ْﻦ ﹶﻗ َﺪ ﹴﺭ‬ ‫َﻭﹶﻟ ِﻜﻦﱠ ﺍﻟﺪﱡﻋَﺎ َﺀ َﻳ ْﻨ ﹶﻔﻊُ ِﻣﻤﱠﺎ َﻧ َﺰ ﹶﻝ َﻭ ِﻣﻤﱠﺎ ﹶﻟ ْﻢ َﻳ ْﻨ ﹺﺰ ﹾﻝ ﹶﻓ َﻌﹶﻠﻴْﻜﹸﻢْ ﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ِﻋﺒَﺎ َﺩ ﺍﻟﻠﱠ ِﻪ « ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ‪.‬‬ ‫ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ ،‬ﺍﻹﺻﺪﺍﺭ ‪) - ٢‬ﺝ ‪ / ٨‬ﺹ ‪(١٥٤‬‬ ‫‪ ) - ٤٢٦٤‬ﺍﻟﺪﻋﺎﺀ ﻳﻨﻔﻊ ﳑﺎ ﻧﺰﻝ( ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻭﺍﳌﻜﺎﺭﻩ ﺃﻱ ﻳﺴﻬﻞ ﲢﻤﻞ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﺒﻼﺀ ﻓﻴﺼﱪﻩ ﺃﻭ ﻳﺮﺿﻴﻪ ﺣﱴ ﺃﻧﻪ‬ ‫ﻻ ﻳﻜﻮﻥ ﻣﺘﻤﻨﻴﹰﺎ ﺧﻼﻓﻪ )ﻭﳑﺎ ﱂ ﻳﻨﺰﻝ( ﻣﻨﻬﺎ ﺑﺄﻥ ﻳﺼﺮﻑ ﺫﻟﻚ ﻋﻨﻪ ﺃﻭ ﳝﺪﻩ ﻗﺒﻞ ﺍﻟﻨﺰﻭﻝ ﺑﺘﺄﻳﻴﺪ ﺇﳍﻲ ﻣﻦ ﻋﻨﺪﻩ ﺣﱴ ﻻ ﻳﻌﺒﺄ‬ ‫ﺑﻪ ﺇﺫﺍ ﻧﺰﻝ )ﻓﻌﻠﻴﻜﻢ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ( ﲝﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ )ﺑﺎﻟﺪﻋﺎﺀ( ﻗﺎﻝ ﺍﻟﻄﻴﱯ‪ :‬ﺍﻟﻔﺎﺀ ﺟﺰﺍﺀ ﺷﺮﻁ ﳏﺬﻭﻑ ﻳﻌﲏ ﺇﺫﺍ ﺭﺯﻕ‬ ‫ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﺼﱪ ﻭﺍﻟﺘﺤﻤﻞ ﺑﺎﻟﻘﻀﺎﺀ ﺍﻟﻨﺎﺯﻝ ﻭﻳﺮﺩ ﺑﻪ ﺍﻟﻘﻀﺎﺀ ﻏﲑ ﺍﻟﻨﺎﺯﻝ ﻓﺎﻟﺰﻣﻮﺍ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺍﻟﺪﻋﺎﺀ ﻭﺣﺎﻓﻈﻮﺍ ﻋﻠﻴﻪ ﻭﺧﺺ‬ ‫ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺑﺎﻟﺬﻛﺮ ﲢﺮﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺎﻟﺰﻣﻮﺍ ﻭﺍﺟﺘﻬﺪﻭﺍ ﻭﺃﳊﻮﺍ ﻓﻴﻪ ﻭﺩﺍﻭﻣﻮﺍ ﻋﻠﻴﻪ‬ ‫ﻷﻥ ﺑﻪ ﳛﺎﺯ ﺍﻟﺜﻮﺍﺏ ﻭﳛﺼﻞ ﻣﺎ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻭﻛﻔﻰ ﺑﻪ ﺷﺮﻓﹰﺎ ﺃﻥ ﺗﺪﻋﻮﻩ ﻓﻴﺠﻴﺒﻚ ﻭﳜﺘﺎﺭ ﻟﻚ ﻣﺎ ﻫﻮ ﺍﻷﺻﻠﺢ ﰲ ﺍﻟﻌﺎﺟﻞ‬ ‫ﻭﺍﻵﺟﻞ ﻭﺧﺺ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺑﺎﻟﺬﻛﺮ ﺯﻳﺎﺩﺓ ﰲ ﺍﳊﺚ ﻭﺇﳝﺎﺀ ﺇﱃ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬ ‫ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪( ٣٠٠‬‬ ‫ﺣﺪﻳﺚ ﻻ ﻳﺮﺩ ﺍﻟﻘﻀﺎﺀ ﺇﻻ ﺍﻟﺪﻋﺎﺀ‬ ‫ﻳﻘﻮﻝ ﺍﻟﺴﺎﺋﻞ ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ): -‬ﻻ ﻳﺮﺩ ﺍﻟﻘﻀﺎﺀ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ( ؟‬ ‫ﺍﳉﻮﺍﺏ ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻭ ﹰﻻ ﺃﻥ ﺳﺆﺍﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﺩﻋﺎﺋﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺮﻏﺐ ﻓﻴﻬﺎ ﺷﺮﻋﹰﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ‪ ]:‬ﺍﻋﻠﻢ‬ ‫ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﶈﺪﺛﻮﻥ ﻭﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﺃﻥ ﺍﻟﺪﻋﺎﺀ‬ ‫ﺐ ﹶﻟ ﹸﻜ ْﻢ ( ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺔ ‪ . ٦٠‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ ):‬ﺍﺩﻋﻮﺍ َﺭﺑﱠ ﹸﻜ ْﻢ‬ ‫ﺠ ْ‬ ‫ﻣﺴﺘﺤﺐ ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪َ ) :‬ﻭﻗﹶﺎ ﹶﻝ َﺭﺑﱡﻜﹸﻢُ ﺍ ْﺩﻋُﻮﻧﹺﻲ ﹶﺃ ْﺳَﺘ ﹺ‬ ‫ﺗَﻀَﺮﱡﻋًﺎ َﻭﺧُﻔﹾَﻴ ﹰﺔ ( ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ ‪ . ٥٥‬ﺍﻷﺫﻛﺎﺭ ﺹ‪. ٣٤٠‬‬ ‫ﻭﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ ):‬ﻟﻴﺲ ﺷﻲﺀ ﺃﻛﺮﻡ‬

‫ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺳﻨﻦ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ ‪. ١٣٨/٣‬‬ ‫ﻭﻋﻨﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ ):‬ﻣﻦ ﺳﺮّﻩ ﺃﻥ ﻳﺴﺘﺠﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﻟﻜﺮﺏ‬ ‫ﻓﻠﻴﻜﺜﺮ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺮﺧﺎﺀ ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺣﺪﻳﺚ ﺣﺴﻦ ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪.١٤٠/٣‬‬ ‫ﻭﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ ):‬ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ( ﰒ ﻗﺮﺃ )‬ ‫ﺴَﺘ ﹾﻜﹺﺒﺮُﻭ ﹶﻥ َﻋ ْﻦ ِﻋﺒَﺎ َﺩﺗِﻲ َﺳَﻴ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ َﺟ َﻬﻨﱠ َﻢ ﺩَﺍ ِﺧﺮﹺﻳ َﻦ ( ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺔ ‪٦٠‬‬ ‫ﺐ ﹶﻟ ﹸﻜ ْﻢ ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْ‬ ‫ﺠ ْ‬ ‫َﻭﻗﹶﺎ ﹶﻝ َﺭﺑﱡﻜﹸﻢُ ﺍ ْﺩﻋُﻮﹺﻧﻲ ﹶﺃ ْﺳَﺘ ﹺ‬ ‫‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳌﺼﺪﺭ‬ ‫ﺍﻟﺴﺎﺑﻖ ‪.‬‬ ‫ﻭﻋﻦ ﺟﺎﺑﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﻮﻝ ‪ ):‬ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻳﺪﻋﻮ ﺑﺪﻋﺎﺀ‬ ‫ﺇﻻ ﺁﺗﺎﻩ ﺍﷲ ﻣﺎ ﺳﺄﻝ ﺃﻭ ﻛﻒ ﻋﻨﻪ ﻣﻦ ﺳﻮﺀ ﻣﺜﻠﻪ ﻣﺎ ﱂ ﻳﺪﻉ ﺑﺈﰒ ﺃﻭ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ‬ ‫ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪. ١٤٠/٣‬‬ ‫ﻭﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ): -‬ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﻣﺴﻠﻢ ﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺪﻋﻮﺓ ﺇﻻ ﺁﺗﺎﻩ ﺍﷲ ﺇﻳﺎﻫﺎ ﺃﻭ‬ ‫ﺻﺮﻑ ﻋﻨﻪ ﻣﻦ ﺍﻟﺴﻮﺀ ﻣﺜﻠﻬﺎ ﻣﺎ ﱂ ﻳﺪﻉ ﲟﺄﰒ ﺃﻭ ﺑﻘﻄﻴﻌﺔ ﺭﺣﻢ ‪ .‬ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻟﻘﻮﻡ ﺇﺫﹰﺍ ﻧﻜﺜﺮ ؟ ﻗﺎﻝ ‪ :‬ﺍﷲ ﺃﻛﺜﺮ ( ﺭﻭﺍﻩ‬ ‫ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺣﺴﻦ ﺻﺤﻴﺢ ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ‪. ١٨١/١‬‬ ‫ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻨﻌﻮﺩ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﳏﻞ ﺍﻟﺴﺆﺍﻝ ﻓﺄﻗﻮﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺭﺩ ﺑﻠﻔﻆ ﺁﺧﺮ ﻭﻫﻮ ‪ ):‬ﻻ ﻳﺮﺩ ﺍﻟﻘﺪﺭ ﺇﻻ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﻳﺰﻳﺪ ﰲ ﺍﻟﻌﻤﺮ ﺇﻻ ﺍﻟﱪ ( ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺑﻠﻔﻆ ‪ ):‬ﻻ ﻳﺮﺩ ﺍﻟﻘﻀﺎﺀ ﺇﻻ‬ ‫ﺍﻟﺪﻋﺎﺀ ( ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪. ٢٢٥/٢‬‬ ‫ﻭﻗﺪ ﻗﺮﺭ ﺍﻟﻌﻠﻤﺎﺀ ‪ ]:‬ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺳﺒﺐ ﰲ ﺣﺼﻮﻝ ﺍﳋﲑ ﻭﺃﻥ ﻫﻨﺎﻙ ﺃﺷﻴﺎﺀ ﻣﻘﺪﺭﺓ ﻭﻣﺮﺑﻮﻃﺔ ﺑﺄﺳﺒﺎﺏ ﻓﺈﺫﺍ ﲢﻘﻖ ﺍﻟﺴﺒﺐ‬ ‫ﻭﻗﻊ ﺍﳌﻘﺪﺭ ﻭﺇﺫﺍ ﱂ ﻳﺘﺤﻘﻖ ﺍﻟﺴﺒﺐ ﱂ ﻳﻘﻊ ‪ ،‬ﻓﺈﺫﺍ ﺩﻋﺎ ﺍﳌﺴﻠﻢ ﺭﺑﻪ ﺣﺼﻞ ﻟﻪ ﺍﳋﲑ ﻭﺇﺫﺍ ﱂ ﻳﺪﻉ ﻭﻗﻊ ﺑﻪ ﺍﻟﺸﺮ ﻛﻤﺎ ﺟﻌﻞ‬ ‫ﺍﷲ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺳﺒﺒﺎﹰ ﻟﻄﻮﻝ ﺍﻟﻌﻤﺮ ﻭﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ﺳﺒﺒﺎﹰ ﻟﻀﺪﻩ [ ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻔﻮﺯﺍﻥ ‪. ١٠٣/٢‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ ]:‬ﻭﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺃﻧﻔﻊ ﺍﻷﺩﻭﻳﺔ ﻭﻫﻮ ﻋﺪﻭ ﺍﻟﺒﻼﺀ ﻳﺪﺍﻓﻌﻪ ﻭﻳﻌﺎﳉﻪ ﻭﳝﻨﻊ ﻧﺰﻭﻟﻪ ﻭﻳﺮﻓﻌﻪ ﺃﻭ ﳜﻔﻔﻪ ﺇﺫﺍ‬ ‫ﻧﺰﻝ ﻭﻫﻮ ﺳﻼﺡ ﺍﳌﺆﻣﻦ ﻛﻤﺎ ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ ‪:‬ﻗﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ): -‬ﺍﻟﺪﻋﺎﺀ ﺳﻼﺡ ﺍﳌﺆﻣﻦ ﻭﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﻭﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻟﻪ ﻣﻊ ﺍﻟﺒﻼﺀ‬ ‫ﺛﻼﺙ ﻣﻘﺎﻣﺎﺕ ‪ :‬ﺃﺣﺪﻫﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺒﻼﺀ ﻓﻴﺪﻓﻌﻪ ‪ ،‬ﺍﻟﺜﺎﱐ ﺃﻥ ﻳﻜﻮﻥ ﺃﺿﻌﻒ ﻣﻦ ﺍﻟﺒﻼﺀ ﻓﻴﻘﻮﻯ ﻋﻠﻴﻪ ﺍﻟﺒﻼﺀ‬ ‫ﻓﻴﺼﺎﺏ ﺑﻪ ﺍﻟﻌﺒﺪ ﻭﻟﻜﻦ ﻗﺪ ﳜﻔﻔﻪ ﻭﺇﻥ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ‪ ،‬ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﻳﺘﻘﺎﻭﻣﺎ ﻭﳝﻨﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ ﻭﻗﺪ ﺭﻭﻯ‬ ‫ﺍﳊﺎﻛﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ): -‬ﻻ ﻳﻐﲏ‬ ‫ﺣﺬﺭ ﻣﻦ ﻗﺪﺭ ﻭﺍﻟﺪﻋﺎﺀ ﻳﻨﻔﻊ ﳑﺎ ﻧﺰﻝ ﻭﳑﺎ ﱂ ﻳﻨﺰﻝ ﻭﺇﻥ ﺍﻟﺒﻼﺀ ﻟﻴﻨﺰﻝ ﻓﻴﻠﻘﺎﻩ ﺍﻟﺪﻋﺎﺀ ﻓﻴﻌﺘﻠﺠﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ( ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ‬ ‫ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ ):‬ﺍﻟﺪﻋﺎﺀ ﻳﻨﻔﻊ ﳑﺎ ﻧﺰﻝ ﻭﳑﺎ ﱂ ﻳﻨﺰﻝ ﻓﻌﻠﻴﻜﻢ ﻋﺒﺎﺩ ﺍﷲ‬ ‫ﺑﺎﻟﺪﻋﺎﺀ ‪ .‬ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ ﻋﻦ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻻ ﻳﺮﺩ ﺍﻟﻘﺪﺭ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﻳﺰﻳﺪ ﰲ‬ ‫ﺍﻟﻌﻤﺮ ﺇﻻ ﺍﻟﱪ ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺤﺮﻡ ﺍﻟﺮﺯﻕ ﺑﺎﻟﺬﻧﺐ ﻳﺼﻴﺒﻪ ( [ ‪ .‬ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﺹ‪. ٤‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺃﻳﻀﹰﺎ ‪ ]:‬ﻭﻫﺎ ﻫﻨﺎ ﺳﺆﺍﻝ ﻣﺸﻬﻮﺭ ﻭﻫﻮ ﺃﻥ ﺍﳌﺪﻋﻮ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺪﺭ ﱂ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﻭﻗﻮﻋﻪ ﺩﻋﺎ‬ ‫ﺑﻪ ﺍﻟﻌﺒﺪ ﺃﻭ ﱂ ﻳﺪﻉ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻗﺪ ﻗﺪﺭ ﱂ ﻳﻘﻊ ﺳﻮﺍﺀ ﺳﺄﻟﻪ ﺍﻟﻌﺒﺪ ﺃﻭ ﱂ ﻳﺴﺄﻟﻪ ﻓﻈﻨﺖ ﻃﺎﺋﻔﺔ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻓﺘﺮﻛﺖ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻭﻗﺎﻟﺖ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ﻭﻫﺆﻻﺀ ﻣﻊ ﻓﺮﻁ ﺟﻬﻠﻬﻢ ﻭﺿﻼﳍﻢ ﻣﺘﻨﺎﻗﻀﻮﻥ ﻓﺈﻥ ﺍﻃﺮﺩ ﻣﺬﻫﺒﻬﻢ ﻟﻮﺟﺐ ﺗﻌﻄﻴﻞ ﲨﻴﻊ‬

‫ﺍﻷﺳﺒﺎﺏ ﻓﻴﻘﺎﻝ ﻷﺣﺪﻫﻢ ﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺒﻊ ﻭﺍﻟﺮﻱ ﻗﺪ ﻗﺪﺭﺍ ﻟﻚ ﻓﻼ ﺑﺪ ﻣﻦ ﻭﻗﻮﻋﻬﻤﺎ ﺃﻛﻠﺖ ﺃﻭ ﱂ ﺗﺄﻛﻞ ﻭﺇﻥ ﱂ ﻳﻘﺪﺭﺍ ﱂ‬ ‫ﻳﻘﻌﺎ ﺃﻛﻠﺖ ﺃﻭ ﱂ ﺗﺄﻛﻞ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻗﺪﺭ ﻟﻚ ﻓﻼ ﺑﺪ ﻣﻨﻪ ﻭﻃﺄﺕ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﻣﺔ ﺃﻭ ﱂ ﺗﻄﺄﳘﺎ ﻭﺇﻥ ﱂ ﻳﻘﺪﺭ ﱂ ﻳﻜﻦ ﻓﻼ‬ ‫ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺍﻟﺘﺴﺮﻱ ﻭﻫﻠﻢ ﺟﺮﺍ ‪ ،‬ﻓﻬﻞ ﻳﻘﺎﻝ ﻫﺬﺍ ﻋﺎﻗﻞ ﺃﻭ ﺁﺩﻣﻲ ﺑﻞ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺒﻬﻴﻢ ﻣﻔﻄﻮﺭ ﻋﻠﻰ ﻣﺒﺎﺷﺮﺓ‬ ‫ﻼ ﻭﺗﻜﺎﻳﺲ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻬﺑﺎ ﻗﻮﺍﻣﻪ ﻭﺣﻴﺎﺗﻪ ﻓﺎﳊﻴﻮﺍﻧﺎﺕ ﺃﻋﻘﻞ ﻭﺃﻓﻬﻢ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﻛﺎﻷﻧﻌﺎﻡ ﺑﻞ ﻫﻢ ﺃﺿﻞ ﺳﺒﻴ ﹰ‬ ‫ﺑﻌﻀﻬﻢ ﻭﻗﺎﻝ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺪﻋﺎﺀ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﺒﺪ ﺍﶈﺾ ﻳﺜﻴﺐ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺪﺍﻋﻲ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺄﺛﲑ ﰲ ﺍﳌﻄﻠﻮﺏ‬ ‫ﺑﻮﺟﻪ ﻣﺎ ﻭﻻ ﻓﺮﻕ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻜﻴﺲ ﺑﲔ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻹﻣﺴﺎﻙ ﻋﻨﻪ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﰲ ﺍﻟﺘﺄﺛﲑ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ ﻭﺍﺭﺗﺒﺎﻁ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﻢ ﺑﻪ ﻛﺎﺭﺗﺒﺎﻁ ﺍﻟﺴﻜﻮﺕ ﻭﻻ ﻓﺮﻕ ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺃﻛﻴﺲ ﻣﻦ ﻫﺆﻻﺀ ﺑﻞ ﺍﻟﺪﻋﺎﺀ ﻋﻼﻣﺔ ﳎﺮﺩﺓ ﻧﺼﺒﻬﺎ‬ ‫ﺍ ﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺎﺭﺓ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ ﻓﻤﱴ ﻭﻓﻖ ﺍﻟﻌﺒﺪ ﻟﻠﺪﻋﺎﺀ ﻛﺎﻥ ﺫﻟﻚ ﻋﻼﻣﺔ ﻟﻪ ﻭﺃﻣﺎﺭﺓ ﻋﻠﻰ ﺃﻥ ﺣﺎﺟﺘﻪ ﻗﺪ ﻗﻀﻴﺖ‬

‫ﻭﻫﺬﺍ ﻛﻤﺎ ﺇﺫﺍ ﺭﺃﻳﺖ ﻏﻴﻤﹰﺎ ﺃﺳﻮﺩﹰﺍ ﺑﺎﺭﺩﹰﺍ ﰲ ﺯﻣﻦ ﺍﻟﺸﺘﺎﺀ ﻓﺈﻥ ﺫﻟﻚ ﺩﻟﻴﻞ ﻭﻋﻼﻣﺔ ﻋﻠﻰ ﺃﻧﻪ ﳝﻄﺮ ﻗﺎﻟﻮﺍ ﻭﻫﻜﺬﺍ ﺣﻜﻢ‬ ‫ﺍﻟﻄﺎﻋﺎﺕ ﻣﻊ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ ﻣﻊ ﺍﻟﻌﻘﺎﺏ ﻫﻲ ﺃﻣﺎﺭﺍﺕ ﳏﻀﺔ ﻟﻮﻗﻮﻉ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻷﻬﻧﺎ ﺃﺳﺒﺎﺏ ﻟﻪ ﻭﻫﻜﺬﺍ‬ ‫ﻋﻨﺪﻫﻢ ﺍﻟﻜﺴﺮ ﻣﻊ ﺍﻹﻧﻜﺴﺎﺭ ﻭﺍﳊﺮﻕ ﻣﻊ ﺍﻹﺣﺮﺍﻕ ﻭﺍﻹﺯﻫﺎﻕ ﻣﻊ ﺍﻟﻘﺘﻞ ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺳﺒﺒﺎﹰ ﺃﻟﺒﺘﺔ ﻭﻻ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻨﻪ‬ ‫ﻭﺑﲔ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺇﻻ ﲟﺠﺮﺩ ﺍﻹﻗﺘﺮﺍﻥ ﺍﻟﻌﺎﺩﻱ ﻻ ﺍﻟﺘﺄﺛﲑ ﺍﻟﺴﺒﱯ ﻭﺧﺎﻟﻔﻮﺍ ﺑﺬﻟﻚ ﺍﳊﺲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺸﺮﻉ ﻭﺍﻟﻔﻄﺮﺓ‬ ‫ﻭﺳﺎﺋﺮ ﻃﻮﺍﺋﻒ ﺍﻟﻌﻘﻼﺀ ﺑﻞ ﺃﺿﺤﻜﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻘﻼﺀ ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻫﻬﻨﺎ ﻗﺴﻤﹰﺎ ﺛﺎﻟﺜﹰﺎ ﻏﲑ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺴﺎﺋﻞ ﻭﻫﻮ ﺃﻥ ﻫﺬﺍ‬ ‫ﺍﳌﻘﺪﻭﺭ ﻗﺪﺭ ﺑﺄﺳﺒﺎﺏ ﻭﻣﻦ ﺃﺳﺒﺎﺑﻪ ﺍﻟﺪﻋﺎﺀ ﻓﻠﻢ ﻳﻘﺪﺭ ﳎﺮﺩﹰﺍ ﻋﻦ ﺳﺒﺒﻪ ﻭﻟﻜﻦ ﻗﺪﺭ ﺑﺴﺒﺒﻪ ﻓﻤﱴ ﺃﺗﻰ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺴﺒﺐ ﻭﻗﻊ‬ ‫ﺍﳌﻘﺪﻭﺭ ﻭﻣﱴ ﱂ ﻳﺄﺕ ﺑﺎﻟﺴﺒﺐ ﺍﻧﺘﻘﻰ ﺍﳌﻘﺪﻭﺭ ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺪﺭ ﺍﻟﺸﺒﻊ ﻭﺍﻟﺮﻱ ﺑﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ‪ .‬ﻭﻛﺬﻟﻚ ﻗﺪﺭ ﺩﺧﻮﻝ‬ ‫ﺍﳉﻨﺔ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﺑﺎﻷﻋﻤﺎﻝ ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻫﻮ ﺍﳊﻖ ‪ .‬ﻭﺣﻴﻨﺌﺬٍ ﻓﺎﻟﺪﻋﺎﺀ ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﻓﺈﺫﺍ ﻗﺪﺭ ﻭﻗﻮﻉ‬ ‫ﺍﳌﺪﻋﻮ ﺑﻪ ﺑﺎﻟﺪﻋﺎﺀ ﱂ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺪﻋﺎﺀ ﻛﻤﺎ ﻻ ﻳﻘﺎﻝ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﲨﻴﻊ ﺍﳊﺮﻛﺎﺕ‬ ‫ﻭﺍﻷﻋﻤﺎﻝ ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺃﻧﻔﻊ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﺃﺑﻠﻎ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬ ‫ﺃﻋﻠﻢ ﺍﻷﻣﺔ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺃﻓﻘﻬﻬﻢ ﰲ ﺩﻳﻨﻪ ﻛﺎﻧﻮﺍ ﺃﻗﻮﻡ ﻬﺑﺬﺍ ﺍﻟﺴﺒﺐ ﻭﺷﺮﻭﻃﻪ ﻭﺁﺩﺍﺑﻪ ﻣﻦ ﻏﲑﻫﻢ ﻭﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬ ‫ﻋﻨﻪ ﻳﺴﺘﻨﺼﺮ ﺑﻪ ﻋﻠﻰ ﻋﺪﻭﻩ ﻭﻛﺎﻥ ﺃﻋﻈﻢ ﺟﻨﺪﻩ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻠﺼﺤﺎﺑﺔ ﻟﺴﺘﻢ ﺗﻨﺼﺮﻭﻥ ﺑﻜﺜﺮﺓ ﻭﺇﳕﺎ ﺗﻨﺼﺮﻭﻥ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﱐ ﻻ ﺃﲪﻞ ﻫﻢﱠ ﺍﻹﺟﺎﺑﺔ ﻭﻟﻜﻦ ﻫﻢﱠ ﺍﻟﺪﻋﺎﺀ ﻓﺈﺫﺍ ﺃﳍﻤﺖ ﺍﻟﺪﻋﺎﺀ ﻓﺈﻥ ﺍﻹﺟﺎﺑﺔ ﻣﻌﻪ [ ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﺹ ‪- ٨‬‬ ‫‪.٩‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ‪ ]:‬ﻓﺈﻥ ﻗﻠﺖ ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻘﻀﺎﺀ ﻻ ﻣﺮﺩ ﻟﻪ ﻓﺎﻋﻠﻢ ﺃﻥ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﺭﺩ ﺍﻟﺒﻼﺀ ﺑﺎﻟﺪﻋﺎﺀ‬ ‫ﻓﺎﻟﺪﻋﺎﺀ ﺳﺒﺐ ﻟﺮﺩ ﺍﻟﺒﻼﺀ ﻭﺍﺳﺘﺠﻼﺏ ﺍﻟﺮﲪﺔ ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﺮﺱ ﺳﺒﺐ ﻟﺮﺩ ﺍﻟﺴﻬﻢ ﻭﺍﳌﺎﺀ ﺳﺒﺐ ﳋﺮﻭﺝ ﺍﻟﻨﺒﺎﺕ ﻣﻦ ﺍﻷﺭﺽ‬ ‫ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺘﺮﺱ ﻳﺪﻓﻊ ﺍﻟﺴﻬﻢ ﻓﻴﺘﺪﺍﻓﻌﺎﻥ ﻓﻜﺬﻟﻚ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺒﻼﺀ ﻳﺘﻌﺎﳉﺎﻥ ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺃﻥ ﻻ ﳛﻤﻞ ﺍﻟﺴﻼﺡ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﺧﺬﻭﺍ ﺣﺬﺭﻛﻢ ( ﻭﺃﻥ ﻻ ﻳﺴﻘﻲ ﺍﻻﺭﺽ ﺑﻌﺪ ﺑﺚ ﺍﻟﺒﺬﺭ ﻓﻴﻘﺎﻝ ﺇﻥ ﺳﺒﻖ ﺍﻟﻘﻀﺎﺀ‬ ‫ﺑﺎﻟﻨﺒﺎﺕ ﻧﺒﺖ ﺍﻟﺒﺬﺭ ﻭﺇﻥ ﱂ ﻳﺴﺒﻖ ﱂ ﻳﻨﺒﺖ ﺑﻞ ﺭﺑﻂ ﺍﻷﺳﺒﺎﺏ ﺑﺎﳌﺴﺒﺒﺎﺕ ﻫﻮ ﺍﻟﻘﻀﺎﺀ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻫﻮ ﻛﻤﻠﺢ ﺍﻟﺒﺼﺮ ﺃﻭ ﻫﻮ‬ ‫ﺃﻗﺮﺏ ﻭﺗﺮﺗﻴﺐ ﺗﻔﺼﻴﻞ ﺍﳌﺴﺒﺒﺎﺕ ﻋﻠﻰ ﺗﻔﺎﺻﻴﻞ ﺍﻷﺳﺒﺎﺏ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺞ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻫﻮ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺬﻱ ﻗﺪﺭ ﺍﳋﲑ ﻗﺪﺭﻩ‬ ‫ﺑﺴﺒﺐ ﻭﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻟﺸﺮ ﻗﺪﺭ ﻟﺪﻓﻌﻪ ﺳﺒﺒﹰﺎ ﻓﻼ ﺗﻨﺎﻗﺺ ﺑﲔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻋﻨﺪ ﻣﻦ ﺍﻧﻔﺘﺤﺖ ﺑﺼﲑﺗﻪ ﰒ ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﻦ‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﻟﺬﻛﺮ ﻓﺈﻧﻪ ﻳﺴﺘﺪﻋﻲ ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﻣﻊ ﺍﷲ ﻭﻫﻮ ﻣﻨﺘﻬﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ‪ ):-‬ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ ( ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﳋﻠﻖ ﺃﻧﻪ ﻻ ﺗﻨﺼﺮﻑ ﻗﻠﻮﻬﺑﻢ ﺇﱃ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻻ ﻋﻨﺪ ﺇﳌﺎﻡ ﺣﺎﺟﺔ‬ ‫ﻭﺇﺭﻫﺎﻕ ﻣﻠﻤﺔ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺴﻪ ﺍﻟﺸﺮ ﻓﺬﻭ ﺩﻋﺎﺀ ﻋﺮﻳﺾ ﻓﺎﳊﺎﺟﺔ ﲢﻮﺝ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺪﻋﺎﺀ ﻳﺮﺩ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﷲ ﻋﺰ‬ ‫ﻼ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ‬ ‫ﻭﺟﻞ ﺑﺎﻟﺘﻀﺮﻉ ﻭﺍﻻﺳﺘﻜﺎﻧﺔ ﻓﻴﺤﺼﻞ ﺑﻪ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﻫﻮ ﺃﺷﺮﻑ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻟﺬﻟﻚ ﺻﺎﺭ ﺍﻟﺒﻼﺀ ﻣﻮﻛ ﹰ‬

‫ﺍﻟﺴﻼﻡ ﰒ ﺍﻷﻭ ﻟﻴﺎﺀ ﰒ ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ ﻷﻧﻪ ﻳﺮﺩ ﺍﻟﻘﻠﺐ ﺑﺎﻹﻓﺘﻘﺎﺭ ﻭﺍﻟﺘﻀﺮﻉ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﳝﻨﻊ ﻣﻦ ﻧﺴﻴﺎﻧﻪ ﻭﺃﻣﺎ ﺍﻟﻐﲎ‬ ‫ﻓﺴﺒﺐ ﻟﻠﺒﻄﺮ ﰲ ﻏﺎﻟﺐ ﺍﻷﻣﻮﺭ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ [ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪. ٣٣٣/١‬‬

‫‪ | ٢٠١٠ ISLAM ICBOOK.W S‬جمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين‬

‫ﻛﺘﺎﺏ ‪ :‬ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍ ﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍ ﻟﻌﺒﺪ‬ ‫ﺍﳌﺆ ﻟﻒ ‪ :‬ﺷﻴ ﺦ ﺍﻹﺳﻼﻡ ﺍ ﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﺖ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ )‪:(١‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﹾﻟ ﺨَﺎ ِﻣﺲُ ( ‪ :‬ﻣَﺎ ﻳُ ْﻌ َﻤﻞﹸ ِﻟ ﹾﻠ َﻤﻴﱢ ِ‬ ‫ﻚ ﺍ ﹾﻟ ِﻌ ْﺘ ُﻖ )‪(٣‬‬ ‫ﻕ ﺍ ﹾﻟﹶﺄِﺋﻤﱠ ِﺔ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺤ ِﺔ ﺍﻟﺼﱠ ﹺﺮ َﳛ ِﺔ ﻭَﺍﺗﱢﻔﹶﺎ ﹺ‬ ‫ﺹ ﺍﻟﺴﱡﻨﱠ ِﺔ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﻛﹶﺎﻟﺼﱠ َﺪﹶﻗ ِﺔ ﻭَﻧَ ﺤْﻮﹺﻫَﺎ)‪ ،(٢‬ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ َﻳﻨَْﺘ ِﻔﻊُ ﹺﺑ ِﻪ ﹺﺑُﻨﺼُﻮ ﹺ‬ ‫__________‬ ‫)‪ - (١‬ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ ( ١١٨٦‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ‬ ‫‪ (٢٤٤٦‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪ (٩٨٣‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪١٠‬‬ ‫‪ /‬ﺹ ‪ (٦٨٦‬ﻭﻓﻔﺮﻭﺍ ﺇﱃ ﺍﷲ‪) - ١‬ﺝ ‪ / ١‬ﺹ ‪( ٤٢٩‬‬ ‫ﺕ‬ ‫)‪ - (٢‬ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪َ ( ٤٣١٠‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ » ﺇﹺﺫﹶﺍ ﻣَﺎ َ‬ ‫ﺢ ﻳَﺪْﻋُﻮ ﹶﻟﻪُ «‪.‬‬ ‫ﺻ َﺪﹶﻗ ٍﺔ ﺟَﺎ ﹺﺭَﻳ ٍﺔ ﹶﺃ ْﻭ ِﻋ ﹾﻠ ﹴﻢ ﻳُ ْﻨَﺘ ﹶﻔﻊُ ﹺﺑ ِﻪ ﹶﺃ ْﻭ َﻭﹶﻟ ٍﺪ ﺻَﺎِﻟ ﹴ‬ ‫ﻼﹶﺛ ٍﺔ ﹺﺇﻻﱠ ِﻣ ْﻦ َ‬ ‫ﺍ ِﻹ ْﻧﺴَﺎ ﹸﻥ ﺍ ْﻧ ﹶﻘ ﹶﻄ َﻊ َﻋ ْﻨﻪُ َﻋ َﻤﻠﹸ ﻪُ ﹺﺇﻻﱠ ِﻣ ْﻦ ﹶﺛ ﹶ‬ ‫ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪( ٢١‬‬ ‫ﺠﻮَﺍﺏ ﹶﻟﻪُ ‪ ،‬ﹺﺇﻟﱠﺎ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺷﻴَﺎﺀ‬ ‫ﺠﺪﱡﺩ ﺍ ﹾﻟ َ‬ ‫ﺤﺪِﻳﺚ ﹶﺃﻥﱠ َﻋﻤَﻞ ﺍ ﹾﻟ َﻤﻴﱢﺖ َﻳ ْﻨ ﹶﻘﻄِﻊ ﹺﺑ َﻤ ْﻮِﺗ ِﻪ ‪َ ،‬ﻭَﻳ ْﻨ ﹶﻘﻄِﻊ َﺗ َ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ‪َ :‬ﻣ ْﻌﻨَﻰ ﺍ ﹾﻟ َ‬ ‫ﻚ‬ ‫ﺼﻨﹺﻴﻒ ‪َ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻚ ﺍ ﹾﻟ ِﻌﻠﹾﻢ ﺍﻟﱠﺬِﻱ َﺧﻠﱠ ﹶﻔﻪُ ِﻣ ْﻦ َﺗ ْﻌﻠِﻴﻢ ﹶﺃ ْﻭ َﺗ ْ‬ ‫ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔ ؛ ِﻟ ﹶﻜ ْﻮﹺﻧ ِﻪ ﻛﹶﺎ ﹶﻥ ﺳَﺒَﺒﻬَﺎ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﹾﻮَﻟﹶﺪ ِﻣ ْﻦ ﹶﻛﺴْﺒﻪ ‪َ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺍﻟﺼﱠ َﺪﻗﹶﺔ ﺍﹾﻟ ﺠَﺎ ﹺﺭﻳَﺔ ‪َ ،‬ﻭ ِﻫ َﻲ ﺍ ﹾﻟ َﻮﻗﹾﻒ ‪.‬‬ ‫ﻚ ﻓِﻲ ِﻛﺘَﺎﺏ‬ ‫َﻭﻓِﻴ ِﻪ ﹶﻓﻀِﻴ ﻠﹶﺔ ﺍﻟﺰﱠﻭَﺍﺝ ِﻟ َﺮﺟَﺎ ِﺀ َﻭﻟﹶﺪ ﺻَﺎﻟِﺢ ‪َ ،‬ﻭﹶﻗ ْﺪ َﺳَﺒ َﻖ َﺑﻴَﺎﻥ ِﺍ ْﺧِﺘﻠﹶﺎﻑ ﹶﺃ ْﺣﻮَﺍﻝ ﺍﻟﻨﱠﺎﺱ ﻓِﻴ ِﻪ ‪ ،‬ﻭَﺃﹶﻭْ ﺿَ ﺤْﻨَﺎ ﹶﺫِﻟ َ‬ ‫ﺼ ﺤﱠ ِﺔ ﹶﺃ ﺻْﻞ ﺍ ﹾﻟ َﻮﻗﹾﻒ ‪َ ،‬ﻭ َﻋﻈِﻴﻢ ﺛﹶﻮَﺍﺑﻪ ‪َ ،‬ﻭَﺑﻴَﺎﻥ ﹶﻓﻀِﻴﻠﹶﺔ ﺍ ﹾﻟ ِﻌﻠﹾﻢ ‪ ،‬ﻭَﺍﻟﹾ ﺤَﺚﹼ َﻋﻠﹶﻰ ﺍﻟِﺎ ْﺳِﺘ ﹾﻜﺜﹶﺎﺭ ِﻣ ْﻨ ُﻪ ‪.‬‬ ‫ﺍﻟﻨﱢﻜﹶﺎﺡ ‪َ .‬ﻭﻓِﻴ ِﻪ َﺩﻟِﻴﻞ ِﻟ ِ‬ ‫ﺨﺘَﺎﺭ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﻠﹸﻮﻡ ﺍﻟﹾﺄﹶﻧْﻔﹶﻊ ﻓﹶﺎﻟﹾﺄﹶﻧْﻔﹶﻊ ‪َ .‬ﻭﻓِﻴ ِﻪ ﹶﺃﻥﱠ‬ ‫ﻭَﺍﻟﺘﱠﺮْﻏِﻴﺐ ﻓِﻲ َﺗ ْﻮﺭﹺﻳﺜﻪ ﺑﹺﺎﻟﺘﱠ ْﻌﻠِﻴ ﹺﻢ ﻭَﺍﻟﺘﱠﺼْﻨﹺﻴﻒ ﻭَﺍﻟﹾﺈﹺﻳﻀَﺎﺡ ‪َ ،‬ﻭﹶﺃﻧﱠﻪُ ﻳَﻨْﺒَﻐِﻲ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﻚ ﹶﻗﻀَﺎﺀ ﺍﻟﺪﱠﻳْﻦ ﹶﻛﻤَﺎ َﺳَﺒ َﻖ ‪.‬‬ ‫ﺠﻤَﻊ ﻋَﻠﹶﻴْﻬﹺﻤَﺎ ‪َ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻚ ﺍﻟﺼﱠ َﺪﻗﹶﺔ ‪َ ،‬ﻭ ُﻫﻤَﺎ ﻣُ ْ‬ ‫ﺍﻟﺪﱡﻋَﺎﺀ َﻳﺼِﻞ ﹶﺛﻮَﺍﺑﻪ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢﺖ ‪َ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺠﺰﹺﻱ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ِﻋﻨْﺪ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ َﻭﻣُﻮَﺍﻓِﻘِﻴ ِﻪ ‪ ،‬ﻭَﻫَﺬﹶﺍ ﺩَﺍﺧِﻞ ﻓِﻲ ﹶﻗﻀَﺎﺀ ﺍﻟﺪﱠﻳْﻦ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﺣ ﺠ‪‬ﺎ ﻭَﺍﺟﹺﺒًﺎ ‪َ ،‬ﻭﹺﺇ ﹾﻥ‬ ‫ﺤ ﺞّ ﹶﻓَﻴ ْ‬ ‫َﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟ َ‬ ‫ﺻﻴَﺎﻡ ﻓﹶﺎﻟﺼﱠ ﺤِﻴﺢ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻮِﻟﻲّ َﻳﺼُﻮﻡ َﻋ ْﻨ ُﻪ ‪،‬‬ ‫ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ِ‬ ‫ﻛﹶﺎ ﹶﻥ َﺗ ﹶﻄﻮﱡﻋًﺎ َﻭ ﺻﱠﻰ ﹺﺑ ِﻪ َﻭﻫُ َﻮ ِﻣ ْﻦ ﺑَﺎﺏ ﺍ ﹾﻟ َﻮ ﺻَﺎﻳَﺎ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﺇﹺﺫﹶﺍ ﻣَﺎ َ‬ ‫ﺖ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ﻓِﻲ ِﻛﺘَﺎﺏ ﺍﻟﺼﱢﻴَﺎﻡ ‪.‬‬ ‫َﻭ َﺳَﺒ ﹶﻘ ْ‬ ‫ﺠ ْﻤﻬُﻮﺭ ﺃﹶﻧﱠﻬَﺎ ﻟﹶﺎ ﺗَﻠﹾ ﺤَﻖ ﺍ ﹾﻟ َﻤﻴﱢﺖ‬ ‫ﺖ ﻭَﺍﻟﺼﱠﻠﹶﺎﺓ َﻋ ْﻨﻪُ َﻭَﻧ ﺤْﻮ ﳘﹶﺎ ﻓﹶﻤَﺬﹾﻫَﺐ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻭَﺍ ﹾﻟ ُ‬ ‫َﻭﹶﺃﻣﱠﺎ ِﻗﺮَﺍﺀَﺓ ﺍ ﹾﻟ ﹸﻘﺮْﺁﻥ َﻭ َﺟﻌْﻞ ﹶﺛﻮَﺍﻬﺑَﺎ ِﻟ ﹾﻠ َﻤﻴﱢ ِ‬ ‫ﺴﻠِﻢ ‪.‬‬ ‫ﺻ ﺤِﻴﺢ ﻣُ ْ‬ ‫‪َ ،‬ﻭﻓِﻴﻬَﺎ ِﺧﻠﹶﺎﻑ ‪َ ،‬ﻭ َﺳَﺒ َﻖ ﺇﹺﻳﻀَﺎﺣﻪ ﻓِﻲ ﹶﺃﻭﱠﻝ ﻫَﺬﹶﺍ ﺍﻟﺸﱠﺮْﺡ ﻓِﻲ َﺷﺮْﺡ ﻣُ ﹶﻘﺪﱢﻣَﺔ َ‬

‫ﺱ َﻋ ْﻦ َﺳ ْﻌ ِﺪ ْﺑ ﹺﻦ ُﻋﺒَﺎ َﺩ ﹶﺓ ﹶﺃﻧﱠﻪُ ﹶﺃﺗَﻰ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬ ‫)‪ - (٣‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ ﺑﺮﻗﻢ)‪َ ( ٣٦٧١‬ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ‬

‫ﻚ « ﻭﻫﻮ ﺻﺤﻴﺢ ‪.‬‬ ‫ﺠ ﹺﺰﺉُ ﻋَﻨْﻬَﺎ ﹶﺃ ﹾﻥ ﹶﺃ ْﻋِﺘ َﻖ ﻋَﻨْﻬَﺎ ﻗﹶﺎ ﹶﻝ » ﹶﺃ ْﻋِﺘ ْﻖ َﻋ ْﻦ ﺃﹸﻣﱢ َ‬ ‫ﺖ ﻭَ ﻋَﻠﹶﻴْﻬَﺎ ﻧَﺬﹾﺭٌ ﹶﺃﹶﻓﻴُ ْ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﹺﺇﻥﱠ ﹸﺃﻣﱢﻰ ﻣَﺎَﺗ ْ‬ ‫ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٣٨٥١‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٨١٣٢‬ﻫﻞ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﳌﻴﺖ ﻣﺸﺮﻭﻋﺔ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ٠٢ :‬ﺫﻭ ﺍﳊﺠﺔ ‪١٤٢٤‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﻫﻞ ﳚﻮﺯ ﺃﻥ ﺃﺻﻠﻲ ﻋﻦ ﺍﳌﻴﺖ؟ ﺃﻡ ﺃﻧﻪ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺼﻴﺎﻡ ﻟﻪ؟‬ ‫ﻭﻫﻞ ﻣﺎ ﻳﻘﺎﻡ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻳﺴﻤﻰ ﺍﻟﺸﺎﺩﺭ ‪ -‬ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺎﻣﺔ ‪ -‬ﻳﻌﺘﱪ ﺑﺪﻋﺔ ﻭﳌﺎﺫﺍ؟‬

‫ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍ ﻋﻨﺎ ﻭﻋﻦ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﺎﻷﺻﻞ ﺃﻥ ﻻ ﻳﺼﻠﻲ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ ) ﻭﺃﲨﻌﻮﺍ ﺃﻧﻪ ﻻ ﻳﺼﻠﻲ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ( ﺍﻧﺘﻬﻰ ﻣﻦ‬ ‫ﺲ ِﻟ ﹾﻠﹺﺈ ْﻧﺴَﺎ ِﻥ ﹺﺇﻟﱠﺎ ﻣَﺎ َﺳﻌَﻰ ( )ﺍﻟﻨﺠﻢ‪(٣٩:‬‬ ‫ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﹶﺃ ﹾﻥ ﹶﻟ ْﻴ َ‬ ‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ﺍﶈﻀﺔ ﻓﻼ ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨﻴﺎﺑﺔ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﺗﺼﻠﻲ ﻧﺎﻓﻠﺔ ﰒ ﻬﺗﺐ ﺛﻮﺍﻬﺑﺎ ﻟﻠﻤﻴﺖ‪ ،‬ﻓﻬﺬﺍ ﺃﺟﺎ ﺯﻩ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﻗﺎﻝ ﰲ ﻣﱳ ﺍﻹﻗﻨﺎﻉ ﻣﻦ ﻛﺘﺐ ﺍﳊﻨﺎﺑﻠﺔ‪ ) :‬ﻭﻛﻞ ﻗﺮﺑﺔ ﻓﻌﻠﻬﺎ ﺍﳌﺴﻠﻢ ﻭﺟﻌﻞ ﺛﻮﺍﻬﺑﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ﻛﺎﻟﻨﺼﻒ ﻭﳓﻮﻩ‪ ،‬ﳌﺴﻠﻢ‬ ‫ﺣﻲ ﺃﻭ ﻣﻴﺖ ﺟﺎﺯ‪ ،‬ﻭﻧﻔﻌﻪ‪ ،‬ﳊﺼﻮﻝ ﺍﻟﺜﻮﺍﺏ ﻟﻪ‪ ...‬ﻣﻦ ﺗﻄﻮﻉ ﻭﻭﺍﺟﺐ‪ ،‬ﺗﺪﺧﻠﻪ ﺍﻟﻨﻴﺎﺑﺔ ﻛﺤﺞ ﻭﳓﻮﻩ‪ ،‬ﺃﻭﻻ ) ﺃﻱ ﻻ‬ ‫ﺗﺪﺧﻠﻪ ﺍﻟﻨﻴﺎﺑﺔ( ﻛﺼﻼﺓ ﻭﻛﺪﻋﺎﺀ ﻭﺍﺳﺘﻐﻔﺎﺭ ﻭﺻﺪﻗﺔ ﻭﺃﺿﺤﻴﺔ ﻭﺃﺩﺍﺀ ﺩﻳﻦ ﻭﺻﻮﻡ ﻭﻗﺮﺍﺀﺓ ﻭﻏﲑﻫﺎ(‪.‬‬ ‫ﻭﻗﺎﻝ ﰲ ﺷﺮﺣﻪ ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ‪ ) :‬ﻭﻗﻮﻝ ﺍﳌﺼﻨﻒ‪ :‬ﺃﻭ ﻻ‪ ،‬ﻛﺼﻼﺓ‪ :‬ﻫﻮ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ‪ :‬ﺇﺫﺍ ﺻﻠﻰ ﻓﺮﺿﹰﺎ‬ ‫ﻭﺃﻫﺪﻯ ﺛﻮﺍﺑﻪ ﺻﺤﺖ ﺍﳍﺪﻳﺔ ﻭﺃﺟﺰﺃ ﻣﺎ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﰲ ﺍﳌﺒﺪﻉ‪ :‬ﻭﻓﻴﻪ ﺑُﻌﺪ( ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻭﺍﻷﺷﻬﺮ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻫﺒﺔ ﺛﻮﺍﺏ ﺍﻟﻔﺮﺽ‪ ،‬ﻗﺎﻝ ﰲ ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ ) ﻭﻟﻮ ﺻﻠﻰ ﻓﺮﺿﹰﺎ ﻭﺃﻫﺪﻯ‬ ‫ﺛﻮﺍﺑﻪ ﳌﻴﺖ ﱂ ﻳﺼﺢ ﰲ ﺍﻷﺷﻬﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ‪ :‬ﻳﺼﺢ‪ .‬ﻭﺑﻌﺪ( ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ) ﻭﻗﺪ ﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﳌﻴﺖ‪،‬‬

‫ﻭﺃﻣﺮ ﺃﻥ ﻳﺼﺎﻡ ﻋﻨﻪ ﺍﻟﺼﻮﻡ‪ ،‬ﻓﺎﻟﺼﺪﻗﺔ ﻋﻦ ﺍﳌﻮﺗﻰ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﺼﻮﻡ‬ ‫ﻋﻨﻬﻢ‪ .‬ﻭﻬﺑﺬﺍ ﻭﻏﲑﻩ ﺍﺣﺘﺞ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﺇﻧﻪ ﳚﻮﺯ ﺇﻫﺪﺍﺀ ﺛﻮﺍﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ﺇﱃ ﻣﻮﺗﻰ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﻫﺪﻱ ﳌﻴﺖ ﺛﻮﺍﺏ ﺻﻴﺎﻡ ﺃﻭ ﺻﻼﺓ ﺃﻭ ﻗﺮﺍﺀﺓ ﺟﺎﺯ ﺫﻟﻚ ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﳕﺎ ﺷﺮﻉ‬ ‫ﺫﻟﻚ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ‪.‬‬ ‫ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﺴﻠﻒ ﺇﺫﺍ ﺻﻠﻮﺍ ﺗﻄﻮﻋ ﹰﺎ ﻭﺻﺎﻣﻮﺍ ﻭﺣﺠﻮﺍ ﺃﻭ ﻗﺮﺃﻭﺍ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﻬﺪﻭﻥ ﺛﻮﺍﺏ ﺫﻟﻚ ﳌﻮﺗﺎﻫﻢ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻻ ﲞﺼﻮﺻﻬﻢ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻋﺎﺩﻬﺗﻢ ﻛﻤﺎ ﺗﻘﺪﻡ ‪ -‬ﺃﻱ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻷﻧﻔﺴﻬﻢ ﻣﻊ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﺪﻗﺔ ﻟﻠﻤﻴﺖ ‪-‬‬ ‫ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﻨﺎﺱ ﺃﻥ ﻳﺒﺪﻟﻮﺍ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻒ‪ ،‬ﻓﺈﻧﻪ ﺃﻓﻀﻞ ﻭﺃﻛﻤﻞ( ﺍﻧﺘﻬﻰ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﺝ ‪ ٣‬ﺹ ‪٣٧‬‬ ‫ﻭﳍﺬﺍ ﻓﺎﻷﻓﻀﻞ ﻭﺍﻷﻛﻤﻞ ﺃﻥ ﻳﻘﺘﺼﺮ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ﻛﺎﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﻭﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ ﻋﻨﻪ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻮﻡ ﻭﺍﺟﺐ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳊﺞ ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺞ ﻭﺍﺟﺐ‪ ،‬ﻷﺩﻟﺔ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪:‬‬ ‫ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ‪ :‬ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ‪ ،‬ﺃﻭ ﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ‪،‬‬ ‫ﺃﻭ ﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ" ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﺃﻥ ﺳﻌﺪﹰﺍ ﺳﺄﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﱂ ﺗﻮﺹ‪ ،‬ﺃﻓﺄﺗﺼﺪﻕ ﻋﻨﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ"‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ ﺃﻳﻀﹰﺎ‪ " :‬ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﻋﻠﻴﻬﺎ ﻧﺬﺭ‪ ،‬ﺃﻓﻴﺠﺰﺉ ﻋﻨﻬﺎ ﺃﻥ ﺃﻋﺘﻖ ﻋﻨﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ"‪.‬‬ ‫ﻼ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ‬ ‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ :‬ﺃﻥ ﺭﺟ ﹰ‬ ‫ﻭﻋﻠﻴﻬﺎ ﺻﻮﻡ ﺷﻬﺮ‪ ،‬ﺃﻓﺄﻗﻀﻴﻪ ﻋﻨﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﺪﻳﻦ ﺍﷲ ﺃﺣﻖ ﺃﻥ ﻳﻘﻀﻰ"‪.‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﻭﺃﲪﺪ ﺃﻥ ﺍﻣﺮﺃﺓ ﺟﺎﺀﺕ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﱂ ﲢﺞ‪،‬‬

‫ﺃﻓﺄﺣﺞ ﻋﻨﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺣﺠﻲ ﻋﻨﻬﺎ"‪ .‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬ ‫ﺃﻣﺎ ﺇﻗﺎﻣﺔ ﺍﻟﺴﺮﺍﺩﻗﺎﺕ )ﺍﻟﺸﺎﺩﺭ( ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺎﻣﺔ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺭﻭﺡ ﺍﳌﻴﺖ‪ ،‬ﻓﻬﻮ ﺑﺪﻋﺔ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺜﺒﺖ ﻋﻦ‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻣﺮ ﳏﺪﺙ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ‬ ‫ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﻓﻬﻮ ﺭﺩ" ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪ ،‬ﻭﻗﻮﻟﻪ ﰲ )ﺃﻣﺮﻧﺎ( ﺃﻱ‪ :‬ﰲ ﺩﻳﻨﻨﺎ‪ ،‬ﻭﻗﻮﻟﻪ )ﺭﺩ( ﺃﻱ‪ :‬ﻣﺮﺩﻭﺩ ﻋﻠﻰ‬ ‫ﺻﺎﺣﺒﻪ ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ ‪.‬‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻣﺸﺮﻭﻋ ﹰﺎ ﻟﺴﺒﻘﻨﺎ ﺇﻟﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺻﺤﺎﺑﺘﻪ‪ ،‬ﻓﺎﻻﺟﺘﻤﺎﻉ ﻬﺑﺬﻩ ﺍﻟﻜﻴﻔﻴﺔ‪ ،‬ﻭﻬﺑﺬﻩ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﻣﻊ ﻣﺎ ﳛﺪﺙ ﻣﻦ ﳐﺎﻟﻔﺎﺕ ﺃﺧﺮﻯ‪ ،‬ﻛﺸﺮﺏ ﺍﻟﺪﺧﺎﻥ‪ ،‬ﻭﺍﻟﺘﺒﺎﻫﻲ‪ ،‬ﻭﺍﻟﻔﺨﺮ‪ ،‬ﻭﺍﻹﺳﺮﺍﻑ‪ ،‬ﻭﺍﻟﺘﺒﺬﻳﺮ ﺍﻟﺬﻱ‬ ‫ﳛﺪﺙ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻻ ﻳﺸﻚ ﻋﺎﻗﻞ ‪ -‬ﻣﻊ ﻛﻞ ﺫﻟﻚ ‪ -‬ﰲ ﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺘﻪ ﻭﺍﷲ‬ ‫ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫ﻭَﺍﻟﹾﺤَ ﺞﱡ )‪(١‬‬ ‫__________‬ ‫ﺕ ﺍ ْﻣ َﺮﹶﺃ ﹲﺓ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫)‪ - (١‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ ٍ(٢٣٧٣٤‬ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ ﺑُ َﺮﻳْ َﺪ ﹶﺓ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﺟَﺎ َﺀ ِ‬ ‫ﺐ‬ ‫ﺖ ﺍ ﹾﻟ ﺠَﺎ ﹺﺭَﻳﺔﹸ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﻗ ْﺪ َﻭ َﺟ َ‬ ‫ﺖ ﹸﺃﻣﱢﻰ َﻭَﺑ ِﻘَﻴ ِ‬ ‫ﺼﺪﱠ ﹾﻗﺖُ َﻋﻠﹶﻰ ﹸﺃﻣﱢﻰ ﹺﺑ ﺠَﺎ ﹺﺭَﻳ ٍﺔ ﹶﻓﻤَﺎَﺗ ْ‬ ‫ﺖ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻧﱢﻰ َﺗ َ‬ ‫ﻭﺳﻠﻢ ‪ -‬ﹶﻓﻘﹶﺎﹶﻟ ْ‬ ‫ﺖ ﹶﻓﹺﺈ ﻥﱠ‬ ‫ﺻ ْﻮﻡُ َﺷ ْﻬ ﹴﺮ ﹶﺃﹶﻓﹶﺄ ﺻُﻮ ُﻡ ﻋَﻨْﻬَﺎ ﻗﹶﺎ ﹶﻝ » َﻧ َﻌ ْﻢ «‪ .‬ﻗﹶﺎﹶﻟ ْ‬ ‫ﺖ ﹶﻓﹺﺈﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﹸﺃﻣﱢﻰ َ‬ ‫ﻚ ﻓِﻰ ﺍﻟﹾﻤِﲑَﺍﺙِ «‪ .‬ﻗﹶﺎﹶﻟ ْ‬ ‫ﺖ ﹺﺇﹶﻟ ْﻴ ِ‬ ‫ﹶﺃ ْﺟﺮُ ِﻙ َﻭ َﺭ َﺟ َﻌ ْ‬ ‫ﻚ « ﺻﺤﻴﺢ ‪.‬‬ ‫ﺤ ﺞﱠ ﹶﺃﹶﻓﹶﺄﺣُ ﺞﱡ ﻋَﻨْﻬَﺎ ﻗﹶﺎ ﹶﻝ » ُﺣ ﺠﱢﻰ َﻋ ْﻦ ﺃﹸﻣﱢ ِ‬ ‫ﹸﺃﻣﱢﻰ ﹶﻟ ْﻢ َﺗ ُ‬ ‫ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪( ٦٧٧٦‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٦٨٠١٢‬ﺍﳊﺞ ﻋﻦ ﺍﳌﻴﺖ ﺑﺄﺟﺮﺓ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ٠٧ :‬ﺭﻣﻀﺎﻥ ‪١٤٢٦‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺃﻧﺎ ﺃﰊ ﻣﺘﻮﰱ ﻣﻨﺬ ﺯﻣﻦ ﺑﻌﻴﺪ ﻭﱂ ﳛﺞ ﻭﲰﻌﺖ ﺑﺎﻟﺘﻠﻔﺰﻳﻮﻥ ﺃﻧﻪ ﳚﻮﺯ ﺍﳊﺞ ﻋﻦ ﺍﳌﺘﻮﰱ ﺑﺒﻌﺚ ﻗﻴﻤﺔ ﻣﻦ ﺍﳌﺎﻝ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﻢ‬ ‫ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍﻟﻘﻴﻤﺔ ﺍﳌﺎﺩﻳﺔ ﻟﺬﻟﻚ‪ ،‬ﺃﺭﺟﻮ ﻣﻨﻜﻢ ﺇﻓﺎﺩﰐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ؟ ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺃﻟﻒ ﺧﲑ‪.‬‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﻤﻦ ﻣﺎﺕ ﻭﱂ ﳛﺞ ﻓﺈﻧﻪ ﻳﺸﺮﻉ ﺍﳊﺞ ﻋﻨﻪ ﺑﺄﻥ ﳛﺞ ﻋﻨﻪ ﻗﺮﻳﺒﻪ ﺃﻭ ﺷﺨﺺ ﺃﺟﻨﱯ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﳛﺞ ﻋﻨﻪ ﻗﺪ‬ ‫ﺣﺞ ﻋﻦ ﻧﻔﺴﻪ ﻓﺈﻥ ﻃﻠﺐ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﳊﺞ ﻋﻨﻪ ﻭﺟﺐ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﻟﻠﻤﻴﺖ ﺗﺮﻛﺔ ﻭﺇﻻ ﺍﺳﺘﺤﺐ ﺍﻟﺘﱪﻉ ﺑﺬﻟﻚ‬ ‫ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﲑﺍﺯﻱ ﰲ ﺍﳌﻬﺬﺏ‪ :‬ﻭﲡﻮﺯ ﺍﻟﻨﻴﺎﺑﺔ ﰲ ﺣﺞ ﺍﻟﻔﺮﺽ ﰲ ﻣﻮﺿﻌﲔ‪:‬‬ ‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﰲ ﺣﻖ ﺍﳌﻴﺖ ﺇﺫﺍ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺣﺞ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﰲ ﺣﻖ ﻣﻦ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺜﺒﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ ﺇﻻ ﲟﺸﻘﺔ ﻏﲑ ﻣﻌﺘﺎﺩﺓ ﻛﺎﻟﺰﻣﻦ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ‬ ‫ﻋﻠﻴﻬﺎ ﻣﺎ ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﻦ ﺧﺜﻌﻢ ﺃﺗﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﺇﻥ ﻓﺮﻳﻀﺔ ﺍﷲ ﰲ ﺍﳊﺞ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﺩﺭﻛﺖ ﺃﰊ ﺷﻴﺨﹰﺎ ﻛﺒﲑﹰﺍ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﻤﺴﻚ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ ﺃﻓﺄﺣﺞ ﻋﻨﻪ؟‬

‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺃﻳﻨﻔﻌﻪ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺃﺑﻴﻚ ﺩﻳﻦ ﻓﻘﻀﻴﺘﻪ ﻧﻔﻌﻪ‪ .‬ﻭﻷﻧﻪ ﺃﻳﺲ ﻣﻦ ﺍﳊﺞ ﺑﻨﻔﺴﻪ‬ ‫ﻓﻨﺎﺏ ﻋﻨﻪ ﻏﲑﻩ ﻛﺎﳌﻴﺖ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬ ‫ﻭﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺼﻨﻒ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺑﺮﻳﺪﺓ ﻗﺎﻝ‪ :‬ﺃﺗﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮﺃﺓ‬ ‫ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﱂ ﲢﺞ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺠﻲ ﻋﻦ ﺃﻣﻚ‪.‬‬ ‫ﻭﻋﻠﻴﻪ ﻓﻠﻚ ﺗﻮﻛﻴﻞ ﺷﺨﺺ ﺑﺄﺟﺮﺓ ﺗﺘﻔﻘﺎﻥ ﻋﻠﻴﻬﺎ ﻟﻴﻘﻮﻡ ﺑﺄﺩﺍﺀ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﻧﻴﺎﺑﺔ ﻋﻦ ﻭﺍﻟﺪﻙ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺋﺐ ﰲ‬ ‫ﻼ ﻓﻼ ﻳﻠﺰﻣﻪ ﺍﻟﺴﻔﺮ ﺇﱃ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﻭﺍﻟﺪﻛﻢ ﺑﻞ ﻟﻪ ﺃﻥ ﳛﺮﻡ ﻟﻠﺤﺞ ﻣﻦ ﺃﻱ ﻣﻴﻘﺎﺕ ﺷﺎﺀ‪ ،‬ﻭﻟﻮ ﱂ‬ ‫ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﺜ ﹰ‬ ‫ﻳﻜﻦ ﻣﻴﻘﺎﺕ ﺍﻟﺸﺨﺺ ﺍﳌﻨﻮﺏ ﻋﻨﻪ‪ ،‬ﺃﻣﺎ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﺩﺍﺧﻞ ﺍﳌﻮﺍﻗﻴﺖ ﻓﻼ ﳚﻮﺯ ﻋﻠﻰ ﻣﺬﻫﺐ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻫﻮ‬ ‫ﺍﻟﺬﻱ ﳔﺘﺎﺭﻩ‪.‬‬ ‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ٤٥- ١‬ﻛﺎﻣﻠﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٧٤٠٦‬‬ ‫» ﺍﻟﻨّﻴﺎﺑﺔ ﻋﻦ ﺍﻟﻐﲑ ﰲ ﺃﺩﺍﺀ ﺩﻳﻦ ﺍﻟﻠﹼﻪ «‬

‫‪ - ٨‬ﺩَﻳﻦ ﺍﻟﻠﹼﻪ ﺍﳌﺎﱄﹼ ﺍﶈﺾ ﻛﺎ ﻟﺰّﻛﺎﺓ ﻭﺍﻟﺼّﺪﻗﺎﺕ ﻭﺍﻟﻜﻔﹼﺎﺭﺍﺕ ﲡﻮﺯ ﻓﻴﻪ ﺍﻟﻨّﻴﺎﺑﺔ ﻋﻦ ﺍﻟﻐﲑ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻦ ﻫﻮ ﰲ ﺫﻣّﺘﻪ‬ ‫ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻨﻔﺴﻪ ﺃﻡ ﻻ ‪ ،‬ﻷ ﻥﹼ ﺍﻟﻮﺍﺟﺐ ﻓﻴﻬﺎ ﺇﺧﺮﺍﺝ ﺍﳌﺎﻝ ﻭﻫﻮ ﳛﺼﻞ ﺑﻔﻌﻞ ﺍﻟﻨّﺎﺋﺐ ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻷﺩﺍﺀ ﻋﻦ‬ ‫ﻕ ﻭﺫﻟﻚ ﻟﻼﻓﺘﻘﺎﺭ ﰲ ﺍﻷﺩﺍﺀ ﺇﱃ ﺍﻟﻨّﻴّﺔ ﻷﻧّﻬﺎ ﻋﺒﺎﺩﺓ‬ ‫ﺍﳊﻲّ ﺃﻡ ﻋﻦ ﺍﳌﻴّﺖ ‪ ،‬ﺇﻻﹼ ﺃﻥﹼ ﺍﻷﺩﺍﺀ ﻋﻦ ﺍﳊﻲّ ﻻ ﳚﻮﺯ ﺇﻻﹼ ﺑﺈﺫﻧﻪ ﺑﺎﺗّﻔﺎ ﹴ‬ ‫ﻓﻼ ﺗﺴﻘﻂ ﻋﻦ ﺍﳌﻜﻠﹼﻒ ﺑﺪﻭﻥ ﺇﺫﻧﻪ‪.‬‬ ‫ﺃﻣّﺎ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻠﻤﻴّﺖ ﻓﻼ ﻳﺸﺘﺮﻁ ﺍﻹﺫﻥ ﺇﺫ ﳚﻮﺯ ﺍﻟﺘّﱪّﻉ ﺑﺄﺩﺍﺀ ﺍﻟﺪّﻳﻦ ﻋﻦ ﺍﳌﻴّﺖ ‪،‬ﻭﻫﺬﺍ ﰲ ﺍﳉﻤﻠﺔ ‪.‬‬ ‫ﺲ‬ ‫ﻭﺃﻣّﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴّﺔ ﺍﶈﻀﺔ ﻛﺎﻟﺼّﻼﺓ ﻭﺍﻟﺼّﻮﻡ ﻓﻼ ﲡﻮﺯ ﺍﻟﻨّﻴﺎﺑﺔ ﻓﻴﻬﺎ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻟﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪» :‬ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ‬ ‫ﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﻻ ﻳﺼﻠﹼﻲ ﺃﺣﺪ ﻋﻦ ﺃﺣ ٍﺪ ﻭﻻ ﻳﺼﻮﻡ ﺃﺣﺪ ﻋﻦ‬ ‫ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﹺﺇﻟﱠﺎ ﻣَﺎ َﺳﻌَﻰ« ﻭﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒّﺎ ﹴ‬ ‫ﺃﺣ ٍﺪ‪.‬‬ ‫ﻕ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳊﻜﻢ ﺑﻌﺪ ﺍﳌﻤﺎﺕ‬ ‫ﻗﺎﻝ ﺍﻟﻜﺎﺳﺎﱐﹼ ‪ :‬ﺃﻱ ﰲ ﺣﻖّ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻌﻬﺪﺓ ﻻ ﰲ ﺣﻖّ ﺍﻟﺜﹼﻮﺍﺏ ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﺗّﻔﺎ ﹴ‬ ‫ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﺇﻧّﻤﺎ ﻫﻮ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻘﻀﺎﺀ ﺍﻟﻌﺒﺎﺩﺓ ﻧﻔﺴﻬﺎ ﻋﻦ ﺍﳌﻴّﺖ‪.‬‬ ‫ﺃﻣّﺎ ﻓﺪﻳﺔ ﺍﻟﺼّﻴﺎﻡ ﻭﻛﻔﹼﺎﺭﺓ ﺍﻹﻓﻄﺎﺭ ﻓﻴﺠﻮﺯ ﻟﻠﻮﺭﺛﺔ ﺃﻥ ﻳﺘﱪّﻋﻮﺍ ﻬﺑﺎ ﻋﻦ ﺍﳌﻴّﺖ ﺇﺫﺍ ﱂ ﻳﻮﺹ ‪.‬‬ ‫ﺃﻣّﺎ ﺇﺫﺍ ﺃﻭﺻﻰ ﻓﻘﺎﻝ ﺍﳊﻨﻔﻴّﺔ ﻓﺘﺆﺩّﻯ ﻣﻦ ﺛﻠﺚ ﻣﺎﻟﻪ ‪.‬‬ ‫ﻭﻟﻐﲑﻫﻢ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺗﻔﺼﻴﻞ ﻳﻨﻈﺮ ﰲ ﻣﺼﻄﻠﺢ ‪ » :‬ﻭﺻﻴّﺔ « ‪.‬‬ ‫ﺃﻣّﺎ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻓﻼ ﳚﻮﺯ ﺍﻟﻘﻀﺎﺀ ﻋﻦ ﺍﳌﻴّﺖ ﻋﻤّﺎ ﺗﺮﺗّﺐ ﰲ ﺫﻣّﺘﻪ ﻣﻦ ﺻﻼ ٍﺓ ﻓﺎﺗﺘﻪ ﻭﻣﺎﺕ ﺩﻭﻥ ﻗﻀﺎﺋﻬﺎ‪.‬‬ ‫ﻭﺃﻣّﺎ ﺍﻟﺼّﻮﻡ ﻓﻤﺎ ﺗﺮﺗّﺐ ﰲ ﺫﻣّﺔ ﺍﳌﻴّﺖ ﻣﻨﻪ ﻓﻔﻲ ﺍﳉﺪﻳﺪ ﻻ ﻳﺼ ﺢّ ﺍﻟﺼّﻮﻡ ﻋﻨﻪ ﻷﻧّﻪ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴّﺔ ﻻ ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨّﻴﺎﺑﺔ ﰲ‬ ‫ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻓﻜﺬﻟﻚ ﺑﻌﺪ ﺍﳌﻮﺕ ‪ ،‬ﻭﺇﻧّﻤﺎ ﻳﻜﻔﹼﺮ ﻋﻨﻪ ﺑﺈﺧﺮﺍﺝ ﻣﺪﱟ ﻣﻦ ﻃﻌﺎ ﹴﻡ ﻋﻦ ﻛﻞﹼ ﻳﻮ ﹴﻡ ﻓﺎﺗﻪ ‪ ،‬ﻭﰲ ﺍﻟﻘﺪﱘ ﳚﻮﺯ ﺃﻥ‬ ‫ﻳﺼﻮﻡ ﻭﻟﻴّﻪ ﻋﻨﻪ ﳋﱪ ﺍﻟﺼّﺤﻴﺤﲔ ‪ » :‬ﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺻﺎﻡ ﻋﻨﻪ ﻭﻟﻴّﻪ « ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻇﻬﺮ ‪ ،‬ﻗﺎﻝ ﺍﻟﺴّﺒﻜﻲّ‬ ‫ﻭﻳﺘﻌﻴّﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻭﺍﳌﻔﱴ ﺑﻪ ‪ ،‬ﻭﺍﻟﻘﻮﻻﻥ ﳚﺮﻳﺎﻥ ﰲ ﺍﻟﺼّﻴﺎﻡ ﺍﳌﻨﺬﻭﺭ ﺇﺫﺍ ﱂ ﻳﺆﺩّ‪.‬‬ ‫ﻭﺃﻣّﺎ ﺍﳊﻨﺎﺑﻠﺔ ﻓﻘﺪ ﻓ ﺼّﻠﻮﺍ ﺑﲔ ﺍﻟﻮﺍﺟﺐ ﺑﺄﺻﻞ ﺍﻟﺸّﺮﻉ ﻣﻦ ﺻﻼ ٍﺓ ﻭﺻﻴﺎ ﹴﻡ ﻭﺑﲔ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﻧﺬﺭ‬

‫ﺻﻼ ٍﺓ ﻭﺻﻴﺎ ﹴﻡ‪.‬‬ ‫ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻣﻦ ﻣﺎﺕ ﻭﰲ ﺫﻣّﺘﻪ ﺻﻼﺓ ﻣﻔﺮﻭﺿﺔ ﱂ ﺗﺆﺩّ ‪ ،‬ﺃﻭ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﱂ ﻳﺆﺩّ ‪ ،‬ﻓﻼ ﲡﻮﺯ ﺍﻟﻨّﻴﺎﺑﺔ ﻋﻦ ﺍﳌﻴّﺖ ﰲ ﺫﻟﻚ‬ ‫‪ ،‬ﻷﻥﹼ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻻ ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨّﻴﺎﺑﺔ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻓﺒﻌﺪ ﺍﳌﻮﺕ ﻛﺬﻟﻚ‪.‬‬ ‫ﺃﻣّﺎ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻨّﺬﺭ ﻣﻦ ﺻﻼ ٍﺓ ﻭﺻﻮ ﹴﻡ ﻭﲤﻜﹼﻦ ﻣﻦ ﺍﻷﺩﺍﺀ ﻭﱂ ﻳﻔﻌﻞ ﺣﺘّﻰ ﻣﺎﺕ ﺳﻦّ ﻟﻮﻟﻴّﻪ ﻓﻌﻞ‬ ‫ﺱ ‪ » :‬ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺇﻥﹼ‬ ‫ﺍﻟﻨّﺬﺭ ﻋﻨﻪ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﺒّﺎ ﹴ‬ ‫ﺃﻣّﻲ ﻣﺎﺗﺖ ﻭﻋﻠﻴﻬﺎ ﺻﻮﻡ ﻧﺬ ﹴﺭ ﺃﻓﺄﺻﻮﻡ ﻋﻨﻬﺎ ؟ ﻗﺎﻝ ‪ :‬ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺃﻣّﻚ ﺩﻳﻦ ﻓﻘﻀﻴﺘﻴﻪ ﺃﻛﺎﻥ ﻳﺆﺩّﻱ ﺫﻟﻚ ﻋﻨﻬﺎ‬ ‫؟ ﻗﺎﻟﺖ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﺼﻮﻣﻲ ﻋﻦ ﺃﻣّﻚ « ‪.‬‬ ‫ﻷﻥﹼ ﺍﻟﻨّﺬﺭ ﺃﺧﻒّ ﺣﻜﻤﹰﺎ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺑﺄﺻﻞ ﺍﻟﺸّﺮﻉ‪.‬‬ ‫ﻭﳚﻮﺯ ﻟﻐﲑ ﺍﻟﻮﱄﹼ ﻓﻌﻞ ﻣﺎ ﻋﻠﻰ ﺍﳌﻴّﺖ ﻣﻦ ﻧﺬ ﹴﺭ ﺑﺈﺫﻧﻪ ﻭﺑﺪﻭﻥ ﺇﺫﻧﻪ‪.‬‬ ‫ﺐ ﺑﺪﱐﱟ ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻋﺎﺟﺰﹰﺍ ﺑﻨﻔﺴﻪ ﻋﻦ ﺃﺩﺍﺀ ﺍﳊ ﺞّ‬ ‫ﺐ ﻣﺎ ﱄﱟ ﻭﺟﺎﻧ ﹴ‬ ‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎ ﻟﻨّﺴﺒﺔ ﻟﻠﺤ ﺞّ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺟﺎﻧ ﹴ‬ ‫ﻭﺃﻣﻜﻨﻪ ﺍﻷﺩﺍﺀ ﲟﺎﻟﻪ ﺑﺈﻧﺎﺑﺔ ﻏﲑﻩ ﻣﻨﺎﺏ ﻧﻔﺴﻪ ﻟﺰﻣﻪ ﺍﻹﻧﺎﺑﺔ ﰲ ﺍﳊ ﺞّ ﻋﻨﻪ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ‬ ‫ﻭﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﳌﺎﻟﻜﻴّﺔ ‪ ،‬ﻭﺍﳌﺸﻬﻮﺭ ﻋﻨﺪﻫﻢ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﻨّﻴﺎﺑﺔ ﰲ ﺍﳊ ﺞّ‪.‬‬ ‫ﻭﻫﺬﺍ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻠﺤﻲّ ﰲ ﺍﳉﻤﻠﺔ ‪.‬‬

‫ﺃﻣّﺎ ﻣﻦ ﻣﺎﺕ ﻭﻛﺎﻥ ﻣﺴﺘﻄﻴﻌ ﹰﺎ ﻭﱂ ﳛ ﺞّ ﻓﻌﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﳚﺐ ﺍﻟﻘﻀﺎﺀ ﻣﻦ ﺭﺃﺱ ﻣﺎﻝ ﺗﺮﻛﺘﻪ ‪ ،‬ﳌﺎ ﺭﻭﻯ ﺑﺮﻳﺪﺓ‬ ‫ﻗﺎﻝ ‪ » :‬ﺃﺗﺖ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮﺃﺓ ﻓﻘﺎﻟﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺇﻥﹼ ﺃﻣّﻲ ﻣﺎﺗﺖ ﻭﱂ ﲢ ﺞّ ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﻨّﱯّ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺣ ﺠّﻲ ﻋﻦ ﺃﻣّﻚ « ‪.‬‬ ‫ﻭﻷﻧّﻪ ﺣﻖّ ﺗﺪﺧﻠﻪ ﺍﻟﻨّﻴﺎﺑﺔ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻓﻠﻢ ﻳﺴﻘﻂ ﺑﺎﳌﻮﺕ ﻛﺪﻳﻦ ﺍﻵﺩﻣﻲّ ‪ ،‬ﻭﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺣ ﺞّ ﺍﻟﻔﺮﻳﻀﺔ ﻭﺍﻟﻨّﺬﺭ ‪،‬‬ ‫ﻓﺈﻥ ﺣ ﺞّ ﻋﻨﻪ ﺍﻟﻮﺍﺭﺙ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﺎﺳﺘﺌﺠﺎﺭﹴ ﺳﻘﻂ ﺍﳊ ﺞّ ﻋﻦ ﺍﳌﻴّﺖ‪.‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﺃﻧّﻪ ﻟﻮ ﺣ ﺞّ ﻋﻦ ﺍﳌﻴّﺖ ﺃﺟﻨﱯّ ﺟﺎﺯ ﻭﻟﻮ ﺑﻼ ﺇﺫ ٍﻥ ﻛﻤﺎ ﺇ ﻥﹼ ﻟﻪ ﺃﻥ ﻳﻘﻀﻲ ﺩﻳﻨﻪ ﺑﻼ ﺇﺫ ٍﻥ‪.‬‬ ‫ﻼ ﺁﺧﺮ ﻭﻟﻜﻦ ﻣﻊ‬ ‫ﻭﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ ﳚﻮﺯ ﺗﱪّﻉ ﺍﻟﻮﺍﺭﺙ ﺑﺎﳊ ﺞّ ﺑﻨﻔﺴﻪ ﻋﻦ ﺍﳌﻴّﺖ ﺃﻭ ﺑﺎﻹﺣﺠﺎﺝ ﻋﻨﻪ ﺭﺟ ﹰ‬ ‫ﺍﻟﻜﺮﺍﻫﺔ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ‪.‬‬ ‫ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺻِﻴَﺎﻡٌ ﺻَﺎ َﻡ َﻋ ْﻨﻪُ َﻭِﻟﻴﱡﻪُ « )‪(١‬‬ ‫ﺤ ْﻴ ﹺﻦ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ » :‬ﻣ ْﻦ ﻣَﺎ َ‬ ‫ﺖ َﻋ ْﻨﻪُ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫‪َ .‬ﺑ ﹾﻞ ﹶﻗ ْﺪ ﹶﺛَﺒ َ‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ( ١٩٥٢‬ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٢٧٤٨‬‬ ‫ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪( ١٤٤‬‬ ‫ﻀﻰ َﻋ ْﻨ ﻪُ ؟‬ ‫ﺻﻮْﻡ ﻭَﺍﺟﹺﺐ ِﻣ ْﻦ َﺭ َﻣﻀَﺎﻥ ‪ ،‬ﹶﺃ ْﻭ ﹶﻗﻀَﺎﺀ ﹶﺃ ْﻭ ﻧَﺬﹾﺭ ﹶﺃ ْﻭ ﹶﻏﻴْﺮﻩ ‪َ ،‬ﻫ ﹾﻞ ﻳُ ﹾﻘ َ‬ ‫ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ َ‬ ‫ﻒ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ﻓِﻴ َﻤ ْﻦ ﻣَﺎ َ‬ ‫ِﺍ ْﺧَﺘﹶﻠ َ‬ ‫ﺻﻠﹰﺎ ‪.‬‬ ‫ﺻﻮْﻡ ﹶﺃ ْ‬ ‫ﺼ ﺢّ َﻋ ْﻦ َﻣﻴﱢﺖ َ‬ ‫ﺸﻬُﻮﺭَﺍ ِﻥ ‪ :‬ﺃﹶﺷْﻬَﺮُﻫُﻤَﺎ ‪ :‬ﻟﹶﺎ ﻳُﺼَﺎﻡ َﻋ ْﻨ ﻪُ ‪َ ،‬ﻭﻟﹶﺎ َﻳ ِ‬ ‫َﻭﻟِﻠﺸﱠﺎِﻓ ِﻌﻲﱢ ﻓِﻲ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ﹶﻗ ْﻮﻟﹶﺎ ِﻥ َﻣ ْ‬ ‫ﺤﺘَﺎﺝ ﹺﺇﻟﹶﻰ ﹺﺇ ﹾﻃﻌَﺎ ﹴﻡ َﻋ ْﻨﻪُ ‪ ،‬ﻭَﻫَﺬﹶﺍ‬ ‫ﺻﻮْﻣﻪ َﻋ ْﻨ ﻪُ َﻭَﻳﺒْ َﺮﺃﹸ ﹺﺑ ِﻪ ﺍ ﹾﻟ َﻤﻴﱢﺖُ ‪َ ،‬ﻭﻟﹶﺎ َﻳ ْ‬ ‫ﺼ ﺢّ َ‬ ‫ﺤﺐّ ِﻟ َﻮِﻟﻴﱢ ِﻪ ﹶﺃ ﹾﻥ َﻳﺼُﻮﻡ َﻋ ْﻨﻪُ ‪َ ،‬ﻭَﻳ ِ‬ ‫ﺴَﺘ َ‬ ‫ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ‪ :‬ﻳُ ْ‬ ‫ﺤﺪِﻳﺚ‬ ‫ﺤﻘﱢﻘﹸﻮ ﺃﹶ ﺻْ ﺤَﺎﺑﻨَﺎ ﺍ ﹾﻟ ﺠَﺎ ِﻣﻌُﻮ ﹶﻥ َﺑ ْﻴﻦ ﺍ ﹾﻟ ِﻔﻘﹾﻪ ﻭَﺍ ﹾﻟ َ‬ ‫ﺤﻪُ ُﻣ َ‬ ‫ﺻ ﺤﱠ َ‬ ‫ﺨﺘَﺎﺭ ﺍﻟﱠﺬِﻱ َﻧ ْﻌَﺘِﻘﺪُﻩُ ‪َ ،‬ﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ َ‬ ‫ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﻫُ َﻮ ﺍﻟﺼﱠ ﺤِﻴﺢ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﺖ‪،‬‬ ‫ﺲ ﹺﺑﺜﹶﺎﹺﺑ ٍ‬ ‫ﺻﻴَﺎﻡ ﺃﹸ ﹾﻃ ِﻌ َﻢ َﻋ ْﻨﻪُ " ﹶﻓﹶﻠ ْﻴ َ‬ ‫ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ِ‬ ‫ﺤﺪِﻳﺚ ﺍ ﹾﻟﻮَﺍﺭﹺﺩ " َﻣ ْﻦ ﻣَﺎ َ‬ ‫ِﻟ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ ﺍﻟﺼﱠ ﺤِﻴ ﺤَﺔ ﺍﻟﺼﱠﺮﹺﳛَﺔ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟ َ‬ ‫ﺤ َﻤ ﹶﻞ َﻋﻠﹶﻰ َﺟﻮَﺍﺯ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ْﻳ ﹺﻦ ‪ ،‬ﹶﻓﹺﺈ ﻥﱠ َﻣ ْﻦ َﻳﻘﹸﻮﻝ ﺑﹺﺎﻟﺼﱢﻴَﺎ ﹺﻡ َﻳ ﺠُﻮﺯ‬ ‫ﺠ ْﻤ ُﻊ َﺑ ْﻴَﻨﻪُ َﻭَﺑ ْﻴ َﻦ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ ﹺﺑﹶﺄ ﹾﻥ ﻳُ ْ‬ ‫ﺖ ﹶﺃ ْﻣ ﹶﻜ َﻦ ﺍ ﹾﻟ َ‬ ‫َﻭﹶﻟ ْﻮ ﹶﺛَﺒ َ‬

‫ﺠﻮﹺﻳﺰ ﺍ ﹾﻟﹺﺈ ﹾﻃﻌَﺎﻡ ‪ ،‬ﻭَﺍ ﹾﻟ َﻮِﻟﻲّ ُﻣ ﺨَﻴﱠﺮٌ َﺑﻴْﻨﻬﻤَﺎ ‪َ ،‬ﻭ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ‬ ‫ﺠﻮﹺﻳ ُﺰ ﺍﻟﺼﱢﻴَﺎ ﹺﻡ ‪َ ،‬ﻭَﺗ ْ‬ ‫ﺏ ﺍﻟﹾﻤَُﺘ َﻌﻴﱢ َﻦ َﺗ ْ‬ ‫ﺖ ﹶﺃﻥﱠ ﺍﻟﺼﱠﻮَﺍ َ‬ ‫ِﻋﻨْﺪﻩ ﺍ ﹾﻟﹺﺈ ﹾﻃﻌَﺎﻡ ‪ ،‬ﹶﻓﹶﺜَﺒ َ‬ ‫ﺼﺒَﺔ ‪ ،‬ﻭَﺍﻟﺼﱠ ﺤِﻴﺢ‬ ‫ﺼَﺒ ﹰﺔ ﹶﺃ ْﻭ ﻭَﺍ ﹺﺭﺛﹰﺎ ﹶﺃ ْﻭ ﻏﹶﻴْﺮَﻫُﻤَﺎ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ ‪ :‬ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﺍ ﹾﻟﻮَﺍﺭﹺﺙ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ ‪ :‬ﺍ ﹾﻟ َﻌ َ‬ ‫ﺑﹺﺎ ﹾﻟ َﻮِﻟﻲﱢ ﺍ ﹾﻟ ﹶﻘﺮﹺﻳﺐ ‪َ ،‬ﺳﻮَﺍﺀ ﻛﹶﺎ ﹶﻥ َﻋ َ‬ ‫ﺻ ﺢّ ‪َ ،‬ﻭﻟﹶﺎ َﻳ ﺠﹺﺐ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻮِﻟﻲّ ﺍﻟﺼﱠﻮْﻡ َﻋ ْﻨﻪُ ‪،‬‬ ‫ﺻ ﺢﱠ ﻭَﺇﹺﻟﱠﺎ ﹶﻓﻠﹶﺎ ﻓِﻲ ﺍ ﹾﻟﹶﺄ َ‬ ‫ﺍ ﹾﻟﹶﺄﻭﱠﻝ ‪َ ،‬ﻭﹶﻟ ْﻮ ﺻَﺎ َﻡ َﻋ ْﻨﻪُ ﹶﺃ ْﺟَﻨﹺﺒﻲﱞ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹺﺑﹺﺈ ﹾﺫ ِﻥ ﺍ ﹾﻟ َﻮِﻟﻲّ َ‬ ‫ﺤﺐّ ‪.‬‬ ‫ﺴَﺘ َ‬ ‫ﹶﻟ ِﻜ ْﻦ ﻳُ ْ‬ ‫ﺼ ﹺﺮﻱّ ﻭَﺍﻟﺰﱡ ْﻫ ﹺﺮﻱّ َﻭﹶﻗﺘَﺎﺩَﺓ ﻭَﺃﹶﺑُﻮ‬ ‫ﻫَﺬﹶﺍ َﺗ ﹾﻠ ﺨِﻴﺺ َﻣ ﹾﺬ َﻫﹺﺒﻨَﺎ ﻓِﻲ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ‪َ ،‬ﻭ ِﻣﻤﱠ ْﻦ ﻗﹶﺎ ﹶﻝ ﹺﺑ ِﻪ ِﻣ ْﻦ ﺍﻟﺴﱠﻠﹶﻒ ‪ :‬ﻃﹶﺎﻭُ ﺱٌ ﻭَﺍﻟﹾ ﺤَﺴَﻦ ﺍ ﹾﻟَﺒ ْ‬ ‫ﺠ ْﻤﻬُﻮﺭ ﹺﺇﻟﹶﻰ ﹶﺃﻧﱠﻪُ‬ ‫ﺐ ﺍ ﹾﻟ ُ‬ ‫ﺻﻮْﻡ ﺍﻟﻨﱠﺬﹾﺭ ﺩُﻭﻥ َﺭ َﻣﻀَﺎﻥ َﻭ ﹶﻏﻴْﺮﻩ ‪َ ،‬ﻭ ﹶﺫ َﻫ َ‬ ‫ﹶﺛﻮْﺭ ‪َ ،‬ﻭﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻴْﺚ َﻭﹶﺃ ْﺣﻤَﺪ َﻭﹺﺇ ْﺳ ﺤَﺎﻕ ﻭَﺃﹶﺑُﻮ ﻋُﺒَﻴْﺪ ﻓِﻲ َ‬ ‫ﺴﻦ‬ ‫ﺤَ‬ ‫ﻟﹶﺎ ﻳُﺼَﺎﻡ َﻋ ْﻦ ﻣَﻴﱢﺖ ﻟﹶﺎ ﻧَﺬﹾﺭ َﻭﻟﹶﺎ ﹶﻏﻴْﺮﻩ ‪َ ،‬ﺣﻜﹶﺎ ُﻩ ﺍِﺑْﻦ ﺍﻟﹾﻤُﻨْﺬِﺭ َﻋ ْﻦ ﺍِﺑْﻦ ﻋُﻤَﺮ ﻭَﺍﺑْﻦ َﻋﺒﱠﺎﺱ َﻭﻋَﺎِﺋﺸَﺔ ‪َ ،‬ﻭ ﹺﺭﻭَﺍﻳَﺔ َﻋ ْﻦ ﺍ ﹾﻟ َ‬ ‫ﻭَﺍﻟﺰﱡ ْﻫ ﹺﺮﻱّ ‪َ ،‬ﻭﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﻣَﺎﻟِﻚ ﻭَﺃﹶﺑُﻮ َﺣﻨﹺﻴﻔﹶﺔ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ِﻋﻴَﺎﺽ َﻭ ﹶﻏﻴْﺮﻩ ‪ :‬ﻫُ َﻮ ﹶﻗﻮْﻝ ُﺟ ْﻤﻬُﻮﺭ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ‪َ ،‬ﻭَﺗﹶﺄﻭﱠﻟﹸﻮﺍ‬ ‫ﺿﺮُﻭ َﺭ ٍﺓ ﹺﺇﹶﻟ ْﻴ ِﻪ َﻭﹶﺃﻱﱡ ﻣَﺎﻧﹺﻊ َﻳ ْﻤﻨَﻊ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌﻤَﻞ‬ ‫ﺤﺪِﻳﺚ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﻳُ ﹾﻄ ِﻌﻢُ َﻋ ْﻨﻪُ َﻭِﻟﻴﱡﻪُ ‪ ،‬ﻭَﻫَﺬﹶﺍ ﺗَﺄﹾﻭﹺﻳﻞﹲ ﺿَﻌِﻴﻒٌ ‪َ ،‬ﺑ ﹾﻞ ﺑَﺎﻃِﻞﹲ ‪َ ،‬ﻭﹶﺃﻱﱡ َ‬ ‫ﺍ ﹾﻟ َ‬ ‫ﺼﻠﱠﻰ َﻋ ْﻨ ﻪُ‬ ‫ﺻ ﺤَﺎﺑﻨَﺎ ‪َ :‬ﻭﹶﺃﺟْ َﻤﻌُﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ُﻳ َ‬ ‫ﺚ ‪َ ،‬ﻣ َﻊ َﻋﺪَﻡ ﺍ ﹾﻟ ُﻤﻌَﺎﺭﹺﺽ ﻟﹶﻬَﺎ ‪ ،‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ َﻭﹶﺃ ْ‬ ‫ﹺﺑﻈﹶﺎ ِﻫ ﹺﺮ ِﻩ َﻣ َﻊ َﺗﻈﹶﺎﻫُ ﹺﺮ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫ﺨﻠﹶﺎﻑ ﻓِﻲ ﺍ ﹾﻟ َﻤﻴﱢﺖ ‪ .‬ﻭَﺍﹶﻟﻠﱠﻪُ ﹶﺃ ْﻋﹶﻠﻢُ ‪.‬‬ ‫ﺻَﻠﹶﺎﺓﹲ ﻓﹶﺎِﺋﺘَﺔ ‪َ ،‬ﻭ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﻳُﺼَﺎﻡ َﻋ ْﻦ ﹶﺃﺣَﺪ ﻓِﻲ َﺣﻴَﺎﺗﻪ ‪ ،‬ﻭَﺇﹺﻧﱠﻤَﺎ ﺍ ﹾﻟ ِ‬ ‫ﺻﻮْﻡ َﺷﻬْﺮ ( ‪َ ،‬ﻭﻓِﻲ ﺭﹺﻭَﺍﻳَﺔ‬ ‫َﻭﹶﺃﻣﱠﺎ ﹶﻗﻮْﻝ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ‪ ) :‬ﹺﺇﻥﱠ ﺍﻟﺴﱠﺎﺋِﻞ َﺭﺟُﻞ ( ‪َ ،‬ﻭِﻓﻲ ﺭﹺﻭَﺍﻳَﺔ ‪ِ ) :‬ﺍ ْﻣ َﺮﺃﹶﺓ ( ‪َ ،‬ﻭﻓِﻲ ﺭﹺﻭَﺍﻳَﺔ ‪َ ) :‬‬ ‫ﺴﹶﺄ ﹶﻝ ﺗَﺎﺭَﺓ َﺭﺟُﻞ ‪َ ،‬ﻭﺗَﺎﺭَﺓ ِﺍ ْﻣ َﺮﺃﹶﺓ ‪َ ،‬ﻭﺗَﺎﺭَﺓ َﻋ ْﻦ َﺷﻬْﺮ ‪َ ،‬ﻭﺗَﺎﺭَﺓ َﻋ ْﻦ َﺷ ْﻬ َﺮ ْﻳ ﹺﻦ ‪.‬‬ ‫ﺻﻮْﻡ َﺷ ْﻬ َﺮ ْﻳ ﹺﻦ ( ﹶﻓﻠﹶﺎ َﺗﻌَﺎﺭُﺽ َﺑﻴْﻨﻬﻤَﺎ ‪ ،‬ﹶﻓ َ‬ ‫) َ‬

‫ﺻﻮْﻡ ﺍ ﹾﻟ َﻮِﻟﻲﱢ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﹶﻛﻤَﺎ ﺫﹶﻛﹶﺮْﻧَﺎ ‪َ ،‬ﻭ َﺟﻮَﺍﺯ َﺳﻤَﺎﻉ ﹶﻛﻠﹶﺎﻡ ﺍﻟﹾﻤَﺮْﺃﹶﺓ ﺍ ﹾﻟﹶﺄ ْﺟَﻨﹺﺒﻴﱠﺔ ﻓِﻲ ﺍﻟِﺎ ْﺳِﺘ ﹾﻔﺘَﺎﺀ‬ ‫َﻭﻓِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ َﺟﻮَﺍﺯ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪ ) :‬ﹶﻓ َﺪ ْﻳﻦُ ﺍﻟﻠﱠ ِﻪ ﹶﺃ َﺣ ﻖﱡ ﺑﹺﺎ ﹾﻟ ﹶﻘﻀَﺎ ِﺀ ( َﻭﻓِﻴﻬَﺎ ‪:‬‬ ‫ﺱ ؛ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َ‬ ‫ﺻ ﺤﱠﺔﹸ ﺍ ﹾﻟ ِﻘﻴَﺎ ﹺ‬ ‫ﺿ ﹺﻊ ﺍ ﹾﻟ ﺤَﺎ َﺟ ِﺔ ‪َ ،‬ﻭ ِ‬ ‫َﻭَﻧ ﺤْﻮﻩ ِﻣ ْﻦ َﻣﻮَﺍ ِ‬ ‫ﻀَﻴﻪُ َﻋ ْﻨﻪُ ﻭَﺍﺭﹺﺙﹲ ﹶﺃ ْﻭ ﹶﻏﻴْﺮﻩ ﹶﻓَﻴﺒْ َﺮﺃﹸ ﹺﺑ ِﻪ ﹺﺑﻠﹶﺎ‬ ‫ﺖ ﺍ ﹾﻟﺄﹸﻣﱠﺔ َﻋﹶﻠ ْﻴ ِﻪ ‪َ ،‬ﻭﻟﹶﺎ ﹶﻓﺮْﻕ ﺑَﻴْﻦ ﹶﺃ ﹾﻥ َﻳﻘﹾ ِ‬ ‫ﹶﻗﻀَﺎ ُﺀ ﺍﻟﺪﱠﻳْﻦ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ‪َ ،‬ﻭﹶﻗ ْﺪ ﹶﺃ ْﺟ َﻤ َﻌ ْ‬ ‫ﻕ ﻣَﺎﹸﻟ ُﻪ ‪ ،‬ﻗﹸﺪﱢ َﻡ َﺩﻳْﻦ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ؛‬ ‫ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺩَﻳْﻦ ِﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﻭَﺩَﻳْﻦ ﻟِﺂ َﺩ ِﻣﻲﱟ َﻭ ﺿَﺎ َ‬ ‫ِﺧﻠﹶﺎﻑ ‪َ .‬ﻭﻓِﻴ ِﻪ َﺩﻟِﻴﻞ ِﻟ َﻤ ْﻦ َﻳﻘﹸﻮﻝ ‪ :‬ﺇﹺﺫﹶﺍ ﻣَﺎ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪ ) :‬ﻓﹶﺪَﻳْﻦ ﺍﻟﻠﱠﻪ ﹶﺃ َﺣ ﻖّ ﺑﹺﺎ ﹾﻟ ﹶﻘﻀَﺎ ِﺀ ( ‪.‬‬ ‫ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َ‬ ‫َﻭﻓِﻲ َﻫ ِﺬ ِﻩ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ﹶﺛﻠﹶﺎﺛﹶﺔ ﹶﺃ ﹾﻗﻮَﺍﻝ ﻟِﻠﺸﱠﺎِﻓ ِﻌﻲﱢ ‪ :‬ﺃﹶ ﺻَ ﺤّﻬَﺎ ‪ :‬ﺗَﻘﹾﺪِﱘ ﺩَﻳْﻦ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ِﻟﻤَﺎ ﹶﺫ ﹶﻛ ْﺮﻧَﺎ ُﻩ ‪ .‬ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ‪ :‬ﺗَﻘﹾﺪِﱘ ﺩَﻳْﻦ‬ ‫ﺴﻢُ َﺑ ْﻴَﻨ ُﻬﻤَﺎ ‪.‬‬ ‫ﺍﻟﹾﺂ َﺩ ِﻣﻲّ ؛ ِﻟﹶﺄﻧﱠﻪُ َﻣ ْﺒﹺﻨﻲﱞ َﻋﻠﹶﻰ ﺍﻟﺸﱡ ﺢﱢ ﻭَﺍ ﹾﻟ ُﻤﻀَﺎَﻳ ﹶﻘ ِﺔ ‪ .‬ﻭَﺍﻟﺜﱠﺎﻟِﺚ ‪ُ :‬ﻫﻤَﺎ َﺳﻮَﺍﺀ ‪ ،‬ﹶﻓﻴُ ﹾﻘ َ‬ ‫ﺿ ﺤًﺎ ‪َ ،‬ﻭﺑﹺﺎﻟﺴﱠﺎِﺋ ﹺﻞ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺣَﺎﺟَﺔ ‪ ،‬ﹶﺃ ْﻭ‬ ‫ﺤﺐّ ِﻟ ﹾﻠ ُﻤ ﹾﻔﺘِﻲ ﹶﺃ ﹾﻥ ﻳَُﻨﺒﱢ َﻪ َﻋﻠﹶﻰ َﻭﺟْﻪ ﺍﻟﺪﱠِﻟﻴﻞ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣُ ﺨْﺘَﺼَﺮًﺍ ﻭَﺍ ِ‬ ‫ﺴَﺘ َ‬ ‫َﻭﻓِﻴ ِﻪ ‪ :‬ﹶﺃﻧﱠﻪُ ﻳُ ْ‬ ‫ﺱ َﻋﻠﹶﻰ َﺩﻳْﻦ ﺍﻟﹾﺂ َﺩ ِﻣﻲّ ‪َ ،‬ﺗ ْﻨﺒﹺﻴﻬًﺎ َﻋﻠﹶﻰ َﻭﺟْﻪ ﺍﻟﺪﱠﻟِﻴﻞ ‪َ .‬ﻭﻓِﻴ ِﻪ ‪ :‬ﹶﺃﻥﱠ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ َ‬ ‫ﺤ ﹲﺔ ؛ ِﻟﹶﺄﻧﱠﻪُ َ‬ ‫ﺼﹶﻠ َ‬ ‫َﻳَﺘ َﺮﺗﱠﺐ َﻋﹶﻠ ْﻴ ِﻪ َﻣ ْ‬ ‫ﺱ‬ ‫ﺚ ﹶﻓ َﺮ ﹺ‬ ‫ﺤ ِﺪ ﻳ ِ‬ ‫ﻑ ﻣَﺎ ﺇﹺﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ِﺷﺮَﺍ َﺀﻩُ ﹶﻓﹺﺈﻧﱠﻪُ ُﻳ ﹾﻜﺮَﻩ ِﻟ َ‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﺸ ْﻲ ٍﺀ ﹸﺛﻢﱠ َﻭ ﹺﺭﹶﺛﻪُ ﹶﻟ ْﻢ ُﻳ ﹾﻜﺮَﻩ ﹶﻟﻪُ ﹶﺃ ْﺧﺬﹸﻩُ ﻭَﺍﻟﺘﱠﺼَﺮﱡﻑ ﻓِﻴ ِﻪ ‪ ،‬ﹺﺑ ِ‬ ‫ﻕ ﹺﺑ َ‬ ‫ﺼﺪﱠ َ‬ ‫َﻣ ْﻦ َﺗ َ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠﻪ َﻋ ْﻨ ﻪُ ‪.‬‬ ‫ﻋُ َﻤ َﺮ َﺭ ِ‬ ‫ﺤ ﺞّ ﺟَﺎِﺋﺰَﺓ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﻭَﺍﻟﹾﻌَﺎﺟﹺﺰ ﺍ ﹾﻟ َﻤ ﹾﺄﻳُﻮﺱ ِﻣ ْﻦ ﺑُ ْﺮِﺋ ِﻪ‬ ‫ﺠ ْﻤﻬُﻮﺭ ‪ ،‬ﹶﺃﻥﱠ ﺍﻟﻨﱢﻴَﺎَﺑ ﹶﺔ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﺐ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻭَﺍ ﹾﻟ ُ‬ ‫ﻓِﻴ ِﻪ َﺩﻟﹶﺎﻟﹶﺔ ﻇﹶﺎ ِﻫﺮَﺓ ِﻟ َﻤ ﹾﺬ َﻫ ﹺ‬ ‫ﺏ‬ ‫ﻀ ﹶﻄ ﹺﺮ ٌ‬ ‫‪ ،‬ﻭَﺍ ْﻋَﺘ ﹶﺬ َﺭ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ِﻋﻴَﺎﺽ َﻋ ْﻦ ﻣُ ﺨَﺎﹶﻟﻔﹶﺔ َﻣ ﹾﺬﻫَﺒﻬ ْﻢ ِﻟ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ ﻓِﻲ ﺍﻟﺼﱠﻮْﻡ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﻭَﺍﻟﹾ ﺤَ ﺞّ َﻋ ْﻨﻪُ ‪ ،‬ﹺﺑﹶﺄﻧﱠﻪُ ﻣُ ْ‬ ‫ﺻ ﺤﱠﺘﻪ‬ ‫ﺿ ِﻄﺮَﺍﺏ ‪ ،‬ﻭَﺇﹺﻧﱠﻤَﺎ ﻓِﻴ ِﻪ ِﺍ ْﺧِﺘﻠﹶﺎﻑ ﺟَﻤَﻌْﻨَﺎ َﺑ ْﻴَﻨﻪُ ﹶﻛﻤَﺎ َﺳَﺒ َﻖ ‪َ ،‬ﻭَﻳ ﹾﻜﻔِﻲ ﻓِﻲ ِ‬ ‫ﺤﺪِﻳﺚ ِﺍ ْ‬ ‫ﺲ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫‪ ،‬ﻭَﻫَﺬﹶﺍ ﻋُﺬﹾﺭ ﺑَﺎﻃِﻞ ‪َ ،‬ﻭﹶﻟ ْﻴ َ‬ ‫ﺤ ِﻪ ‪ .‬ﻭَﺍﹶﻟﻠﱠﻪُ ﹶﺃ ْﻋﹶﻠﻢُ ‪.‬‬ ‫ﺻ ﺤِﻴ ِ‬ ‫ﺴِﻠ ﹴﻢ ﹺﺑ ِﻪ ﻓِﻲ َ‬ ‫ﺝ ﻣُ ْ‬ ‫ِﺍ ْﺣِﺘ ﺠَﺎ ُ‬ ‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪( ٢١٢‬‬ ‫ﺻﻴَﺎﻡ " َﻭﹶﻗﻮْﻟﻪ " ﺻَﺎ َﻡ َﻋ ْﻨﻪُ َﻭِﻟﻴﱡﻪُ " َﺧَﺒ ٌﺮ ﹺﺑ َﻤ ْﻌﻨَﻰ ﺍﻟﹾﺄﹶﻣْﺮ َﺗ ﹾﻘﺪِﻳﺮﻩ‬ ‫ﲔ ِﻟ ﹶﻘﺮﹺﻳَﻨ ِﺔ " َﻭ َﻋﹶﻠ ْﻴ ِﻪ ِ‬ ‫ﺕ (ﻋَﺎ ﻡﱞ ﻓِﻲ ﺍ ﹾﻟﻤُ ﹶﻜﻠﱠ ِﻔ َ‬ ‫ﹶﻗﻮْﻟﻪ ‪َ ) :‬ﻣ ْﻦ ﻣَﺎ َ‬ ‫ﺤ َﺮ َﻣ ْﻴ ﹺﻦ َﻭ َﻣ ْﻦ َﺗﹺﺒ َﻌ ﻪُ ﻓﹶﺎﺩﱠﻋَﻮْﺍ ﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎﻉ‬ ‫ﺠ ْﻤﻬُﻮﺭ ‪َ ،‬ﻭﺑَﺎﹶﻟ ﹶﻎ ﹺﺇﻣَﺎﻡ ﺍ ﹾﻟ َ‬ ‫ﺲ ﻫَﺬﹶﺍ ﺍﻟﹾﺄﹶﻣْﺮ ﻟِﻠﹾﻮُﺟُﻮﺏﹺ ِﻋﻨْﺪ ﺍ ﹾﻟ ُ‬ ‫ﺼ ْﻢ َﻋ ْﻨﻪُ َﻭِﻟﻴّﻪ ‪َ ،‬ﻭﹶﻟ ْﻴ َ‬ ‫ﹶﻓ ﹾﻠَﻴ ُ‬ ‫ﻒ ﺍﻟﺴﱠﻠﹶﻒ‬ ‫ﺨﻠﹶﺎِﻓ ﹺﻬ ْﻢ َﻋﻠﹶﻰ ﻗﹶﺎ ِﻋ َﺪ ﺗﻪ ‪َ .‬ﻭﹶﻗ ْﺪ ِﺍ ْﺧَﺘﹶﻠ َ‬ ‫ﻚ ‪َ ،‬ﻭﻓِﻴ ِﻪ َﻧ ﹶﻈ ٌﺮ ِﻟﹶﺄﻥﱠ َﺑﻌْﺾ ﹶﺃﻫْﻞ ﺍﻟﻈﱠﺎﻫِﺮ ﹶﺃﻭْ َﺟَﺒﻪُ ﹶﻓﹶﻠ َﻌﻠﱠ ﻪُ ﹶﻟ ْﻢ َﻳ ْﻌَﺘﺪﱠ ﹺﺑ ِ‬ ‫َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬

‫ﺻ ﺤﱠﺔ‬ ‫ﺤﺪِﻳﺚ ‪َ ،‬ﻭ َﻋﻠﱠ َﻖ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻓِﻲ ﺍﻟﹾﻘﹶﺪِﱘ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﹺﺑ ِﻪ َﻋﻠﹶﻰ ِ‬ ‫ﺏ ﺍ ﹾﻟ َ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ‪ :‬ﹶﻓﹶﺄﺟَﺎ َﺯ ﺍﻟﺼﱢﻴَﺎﻡ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﹶﺃ ْ‬ ‫ﺤﺪﱢﺛِﻲ ﺍﻟﺸﱠﺎِﻓ ِﻌﻴﱠﺔ ‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟَﺒ ْﻴ َﻬ ِﻘﻲﱡ ﻓِﻲ‬ ‫ﺤﺪِﻳﺚ ﹶﻛﻤَﺎ َﻧ ﹶﻘﹶﻠﻪُ ﺍ ﹾﻟَﺒ ْﻴ َﻬ ِﻘﻲﱡ ﻓِﻲ " ﺍ ﹾﻟ َﻤ ْﻌ ﹺﺮﻓﹶﺔ " َﻭ ﻫُ َﻮ ﹶﻗﻮْﻝ ﹶﺃﺑﹺﻲ ﹶﺛﻮْﺭ َﻭ َﺟﻤَﺎﻋَﺔ ِﻣ ْﻦ ُﻣ َ‬ ‫ﺍ ﹾﻟ َ‬ ‫ﻕ‬ ‫ﺐ ﺍ ﹾﻟ َﻌﻤَﻞ ﺑﹺﻬَﺎ ‪ ،‬ﹸﺛﻢﱠ ﺳَﺎ َ‬ ‫ﺤﺪِﻳﺚ ﻓِﻲ ﺻِ ﺤﱠﺘﻬَﺎ ﹶﻓ َﻮ َﺟ َ‬ ‫" ﺍﻟﹾ ﺨِﻠﹶﺎﻓِﻴﱠﺎﺕ " ‪َ :‬ﻫ ِﺬ ِﻩ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ﺛﹶﺎﹺﺑﺘَﺔ ﻟﹶﺎ ﹶﺃ ْﻋﻠﹶﻢ ِﺧﻠﹶﺎﻓﹰﺎ ﺑَﻴْﻦ ﹶﺃﻫْﻞ ﺍ ﹾﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺧﻠﹶﺎﻓﻪ ﹶﻓ ﺨُﺬﹸﻭﺍ ﺑﹺﺎﻟﹾ ﺤَﺪِﻳﺚِ َﻭﻟﹶﺎ‬ ‫ﺻ ﺢﱠ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲّ َ‬ ‫ﺴَﻨ ِﺪ ِﻩ ﹺﺇﻟﹶﻰ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹸﻛﻞﹼ ﻣَﺎ ﻗﹸﻠﹾﺖ َﻭ َ‬ ‫ﹺﺑ َ‬ ‫ﺠﺪِﻳﺪ َﻭﻣَﺎﻟِﻚ ﻭَﺃﹶﺑُﻮ َﺣﻨﹺﻴﻔﹶﺔ ﻟﹶﺎ ﻳُﺼَﺎﻡ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻴْﺚ َﻭﹶﺃ ْﺣﻤَﺪ َﻭﹺﺇ ْﺳ ﺤَﺎﻕ‬ ‫ُﺗ ﹶﻘﻠﱢﺪُﻭﻧﹺﻲ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﻭَﺃﹶﺑُﻮ ﻋُﺒَﻴْﺪ ‪ :‬ﻟﹶﺎ ُﻳﺼَﺎﻡ َﻋ ْﻨﻪُ ﹺﺇﻟﱠﺎ ﺍﻟﻨﱠ ﹾﺬ ُﺭ َﺣ ْﻤﻠﹰﺎ ِﻟ ﹾﻠ ُﻌﻤُﻮ ﹺﻡ ﺍﻟﱠﺬِﻱ ﻓِﻲ َﺣﺪِﻳﺚ ﻋَﺎِﺋﺸَﺔ َﻋﻠﹶﻰ ﺍ ﹾﻟﻤُ ﹶﻘﻴﱠﺪ ﻓِﻲ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ‪،‬‬ ‫ﺖ ﹶﻟﻪُ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ‬ ‫ﺴَﺘ ِﻘﻠﱠ ﹲﺔ َﺳﹶﺄ ﹶﻝ ﻋَﻨْﻬَﺎ َﻣ ْﻦ َﻭﹶﻗ َﻌ ْ‬ ‫ﺤﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ﺻُﻮﺭَﺓﹲ ﻣُ ْ‬ ‫ﺠ َﻤ َﻊ َﺑﻴْﻨﻬﻤَﺎ ‪ ،‬ﹶﻓ َ‬ ‫ﺲ َﺑ ْﻴَﻨ ُﻬﻤَﺎ َﺗﻌَﺎﺭُﺽ َﺣﺘﱠﻰ ﻳُ ْ‬ ‫َﻭﹶﻟ ْﻴ َ‬ ‫ﺖ ﺍ ﹾﻟﹺﺈﺷَﺎﺭَﺓ ﻓِﻲ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ﹺﺇﻟﹶﻰ ﻧَ ﺤْﻮ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ُﻌﻤُﻮﻡ َﺣ ْﻴﺚﹸ‬ ‫َﺣﺪِﻳﺚ ﻋَﺎِﺋﺸَﺔ ﹶﻓﻬُ َﻮ َﺗ ﹾﻘﺮﹺﻳ ُﺮ ﻗﹶﺎ ِﻋ َﺪ ٍﺓ ﻋَﺎ ﻣﱠ ٍﺔ ‪َ ،‬ﻭﹶﻗ ْﺪ َﻭﹶﻗ َﻌ ْ‬ ‫ﻗِﻴ ﹶﻞ ﻓِﻲ ﺁ ِﺧ ﹺﺮ ِﻩ " ﻓﹶﺪَﻳْﻦ ﺍﻟﻠﱠﻪ ﹶﺃ َﺣﻖّ ﹶﺃ ﹾﻥ ُﻳ ﹾﻘﻀَﻰ " ‪َ .‬ﻭﹶﺃﻣﱠﺎ َﺭ َﻣﻀَﺎﻥ ﹶﻓ ﻴُ ﹾﻄﻌِﻢ َﻋ ْﻨ ﻪُ ‪ ،‬ﻓﹶﺄﹶﻣﱠﺎ ﺍ ﹾﻟﻤَﺎِﻟ ِﻜﻴﱠﺔ ﹶﻓﹶﺄﺟَﺎﺑُﻮﺍ َﻋ ْﻦ َﺣﺪِﻳﺚ ﺍﻟﹾﺒَﺎﺏ‬ ‫ﺏ ‪ ،‬ﻭَﻫَﺬﹶﺍ ﻟﹶﺎ َﻳَﺘﹶﺄﺗﱠﻰ ﹺﺇﻟﱠﺎ ﻓِﻲ‬ ‫ﻀ ﹶﻄ ﹺﺮ ٌ‬ ‫ﺚ ﻣُ ْ‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺽ ﹶﺃﻥﱠ ﺍﹾﻟ َ‬ ‫ﹺﺑ َﺪ ْﻋﻮَﻯ َﻋ َﻤ ﹺﻞ ﹶﺃﻫْﻞ ﺍ ﹾﻟ َﻤﺪِﻳﻨَﺔ ﹶﻛﻌَﺎ َﺩِﺗ ﹺﻬ ْﻢ ‪ ،‬ﻭَﺍﺩﱠﻋَﻰ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲﱡ ﺗَﺒَﻌًﺎ ِﻟ ِﻌﻴَﺎ ﹴ‬ ‫ﺴﻠﱠﻤًﺎ ﹶﻛﻤَﺎ َﺳَﻴ ﹾﺄﺗِﻲ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ َﺣﺪِﻳﺚ ﻋَﺎِﺋﺸَﺔ ﻓﹶﻠﹶﺎ‬ ‫ﺿ ِﻄﺮَﺍﺏ ﻓِﻴ ِﻪ ُﻣ َ‬ ‫ﺲ ﺍﻟِﺎ ْ‬ ‫َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ﺛﹶﺎﻧﹺﻲ َﺣﺪِﻳﹶﺜ ْﻲ ﺍﻟﹾﺒَﺎﺏ ‪َ ،‬ﻭﹶﻟ ْﻴ َ‬ ‫ﺐ ﹺﺑﹶﺄﻥﱠ ُﻣ ْﻌﻈﹶﻢ‬ ‫ﺿ ِﻄﺮَﺍﺏ ﻓِﻴ ِﻪ ‪ .‬ﻭَﺍ ْﺣَﺘ ﺞﱠ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲﱡ ﹺﺑ ﹺﺰﻳَﺎ َﺩ ِﺓ ﺍِﺑْﻦ ﹶﻟﻬﹺﻴ َﻌ ﹶﺔ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭَﺓ ِﻟﹶﺄﻧﱠﻬَﺎ َﺗ ُﺪﻝﹼ َﻋﻠﹶﻰ َﻋﺪَﻡ ﺍ ﹾﻟ ُﻮﺟُﻮﺏ ‪َ ،‬ﻭﺗُﻌُﻘﱢ َ‬ ‫ِﺍ ْ‬ ‫ﺠﺪِﻳﺪ‬ ‫ﺏ ﺍ ﹾﻟﻤَﺎ َﻭ ْﺭ ِﺩﻱﱡ َﻋ ْﻦ ﺍ ﹾﻟ َ‬ ‫ﺍ ﹾﻟﻤُ ﺠﹺﻴﺰﹺﻳ َﻦ ﹶﻟ ْﻢ ﻳُﻮ ﹺﺟﺒُﻮ ُﻩ ﹶﻛﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﻭَﺇﹺﻧﱠﻤَﺎ ﻗﹶﺎﻟﹸﻮﺍ ﻳَﺘَ ﺨَﻴﱠﺮ ﺍ ﹾﻟ َﻮِﻟﻲّ ﺑَﻴْﻦ ﺍﻟﺼﱢﻴَﺎﻡ َﻭ ﺍ ﹾﻟﹺﺈ ﹾﻃﻌَﺎﻡ ‪َ ،‬ﻭﹶﺃﺟَﺎ َ‬

‫ﻱ ﹶﻓ َﻌ ﹶﻞ َﻋ ْﻨ ﻪُ َﻭِﻟﻴﱡﻪُ ﻣَﺎ َﻳﻘﹸﻮﻡ َﻣﻘﹶﺎﻡ ﺍﻟﺼﱠﻮْﻡ َﻭ ﻫُ َﻮ ﺍ ﹾﻟﹺﺈ ﹾﻃﻌَﺎﻡ ‪ ،‬ﻗﹶﺎ ﹶﻝ َﻭﻫُ َﻮ َﻧ ِﻈﲑُ ﹶﻗﻮْﻟﻪ "‬ ‫ﹺﺑﹶﺄﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " ﺻَﺎ َﻡ َﻋ ْﻨﻪُ َﻭِﻟﻴّﻪ ﹶﺃ ْ‬ ‫ﺐ ﹺﺑﹶﺄﻧﱠﻪُ ﺻَﺮْﻑٌ‬ ‫ﻚ ﻫُﻨَﺎ ‪َ ،‬ﻭﺗُﻌُﻘﱢ َ‬ ‫ﺴﻤﱠﻰ ﺍ ﹾﻟَﺒ َﺪ ﹶﻝ ﺑﹺﺎ ْﺳ ﹺﻢ ﺍ ﹾﻟ ُﻤ ْﺒﺪَﻝ ﹶﻓ ﹶﻜ ﹶﺬِﻟ َ‬ ‫ﺠ ْﺪ ﺍ ﹾﻟﻤَﺎﺀ " ﻗﹶﺎ ﹶﻝ ﹶﻓ َ‬ ‫ﺴﻠِﻢ ﺇﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹺ‬ ‫ﺍﻟﺘﱡﺮَﺍﺏ َﻭ ﺿُﻮ ُﺀ ﺍ ﹾﻟﻤُ ْ‬ ‫ﻱ َﻋ ْﻦ ﻋَﺎِﺋﺸَﺔ ﹶﺃﻧﱠﻬَﺎ "‬ ‫ﲔ ﹺﺑﻤَﺎ ﺭُ ﹺﻭ َ‬ ‫ﺤﺪِﻳِﺜ َ‬ ‫ﺤَﻨ ِﻔﻴﱠﺔ ﻓﹶﺎﻋْﺘَ ﻠﱡﻮﺍ ِﻟ َﻌ َﺪ ﹺﻡ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﹺﺑ َﻬ ﹶﺬ ْﻳ ﹺﻦ ﺍ ﹾﻟ َ‬ ‫ﻆ َﻋ ْﻦ ﻇﹶﺎﻫِﺮﻩ ﹺﺑ َﻐ ْﻴ ﹺﺮ َﺩﻟِﻴﻞ ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟ َ‬ ‫ِﻟﻠﱠ ﹾﻔ ِ‬ ‫ﺖ " ﻟﹶﺎ ﺗَﺼُﻮﻣُﻮﺍ َﻋ ْﻦ َﻣ ْﻮﺗَﺎ ﹸﻛ ْﻢ‬ ‫ﺖ ‪ :‬ﻳُ ﹾﻄ َﻌﻢُ ﻋَﻨْﻬَﺎ " ‪َ .‬ﻭ َﻋ ْﻦ ﻋَﺎِﺋﺸَﺔ ﻗﹶﺎﹶﻟ ْ‬ ‫ﺻﻮْﻡ ‪ ،‬ﻗﹶﺎﹶﻟ ْ‬ ‫ﺖ ﻭَ ﻋَﻠﹶﻴْﻬَﺎ َ‬ ‫ﺖ َﻋ ْﻦ ِﺍ ْﻣ َﺮﹶﺃ ٍﺓ ﻣَﺎَﺗ ْ‬ ‫ﺳُِﺌﹶﻠ ْ‬ ‫ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ َﺭ َﻣﻀَﺎﻥ ﻗﹶﺎ ﹶﻝ ﻳُ ﹾﻄ َﻌﻢُ َﻋ ْﻨﻪُ‬ ‫ﻱ َﻋ ْﻦ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ " ﻗﹶﺎ ﹶﻝ ﻓِﻲ َﺭﺟُﻞ َﻣﺎ َ‬ ‫َﻭﹶﺃﻃﹾ ِﻌﻤُﻮﺍ َﻋ ْﻨ ُﻬ ْﻢ " ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍ ﹾﻟَﺒ ْﻴ َﻬ ِﻘﻲﱡ ‪َ ،‬ﻭﹺﺑﻤَﺎ ﺭُ ﹺﻭ َ‬ ‫ﹶﺛﻠﹶﺎﺛﹸﻮ ﹶﻥ ﻣِﺴْﻜِﻴﻨًﺎ " ﹶﺃﺧْ َﺮ َﺟﻪُ َﻋﺒْﺪ ﺍﻟﺮﱠﺯﱠﺍﻕ ‪َ ،‬ﻭ َﺭﻭَﻯ ﺍﻟﻨﱠﺴَﺎِﺋﻲﱡ َﻋ ْﻦ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ﻗﹶﺎ ﹶﻝ " ﻟﹶﺎ َﻳﺼُﻮﻡ ﹶﺃ َﺣ ٌﺪ َﻋ ْﻦ ﹶﺃ َﺣ ٍﺪ " ﻗﹶﺎﻟﹸﻮﺍ ﹶﻓﹶﻠﻤﱠﺎ‬ ‫ﻚ ﻋَﻠﹶﻰ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻌﻤَﻞ َﻋﻠﹶﻰ ِﺧﻠﹶﺎﻑ ﻣَﺎ َﺭ َﻭﻳَﺎ ُﻩ ‪َ ،‬ﻭ َﻫ ِﺬ ِﻩ ﻗﹶﺎ ِﻋﺪَﺓ ﹶﻟ ُﻬ ْﻢ‬ ‫ﻑ ﻣَﺎ َﺭ َﻭﻳَﺎ ُﻩ َﺩﻝﱠ ﹶﺫِﻟ َ‬ ‫ﺨﻠﹶﺎ ِ‬ ‫ﹶﺃ ﹾﻓﺘَﻰ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ َﻭﻋَﺎِﺋﺸَﺔ ﹺﺑ ِ‬ ‫ﺲ ﻓِﻴﻬَﺎ ﻣَﺎ َﻳ ْﻤَﻨﻊ ﺍﻟﺼﱢﻴَﺎﻡ ﹺﺇﻟﱠﺎ ﺍﻟﹾﺄﹶﺛﹶﺮ‬ ‫َﻣ ْﻌﺮُﻭﻓﹶﺔ ‪ ،‬ﹺﺇﻟﱠﺎ ﹶﺃﻥﱠ ﺍﻟﹾﺂﺛﹶﺎﺭ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭَﺓ َﻋ ْﻦ ﻋَﺎِﺋﺸَﺔ َﻭ َﻋ ْﻦ ِﺍﺑْﻦ َﻋﺒﱠﺎﺱ ﻓِﻴﻬَﺎ َﻣﻘﹶﺎﻝ ‪َ ،‬ﻭﹶﻟ ْﻴ َ‬ ‫ﻚ ﻟِﺎ ْﺟِﺘﻬَﺎ ٍﺩ‬ ‫ﻒ ﹶﺫِﻟ َ‬ ‫ﺿﻌِﻴﻒ ﺟﹺﺪ‪‬ﺍ ‪ ،‬ﻭَﺍﻟﺮﱠﺍﺟﹺﺢ ﹶﺃﻥﱠ ﺍﻟﹾﻤُﻌْﺘَﺒَﺮ ﻣَﺎ َﺭﻭَﺍ ُﻩ ﻟﹶﺎ ﻣَﺎ ﺭَﺁ ُﻩ ﻟِﺎ ْﺣِﺘﻤَﺎ ﹺﻝ ﹶﺃ ﹾﻥ ُﻳ ﺨَﺎِﻟ َ‬ ‫ﺍﻟﱠﺬِﻱ َﻋ ْﻦ َﻋﺎِﺋﺸَﺔ َﻭﻫُ َﻮ َ‬ ‫ﺤﺪِﻳﺚ ﹶﻟ ْﻢ ُﻳ ْﺘ َﺮ ْﻙ‬ ‫ﺻ ﺤﱠﺔ ﺍ ﹾﻟ َ‬ ‫ﺖ ِ‬ ‫ﺤﻘﱠ ﹶﻘ ْ‬ ‫ﺤﺪِﻳﺚ ِﻋﻨْﺪﻩ ‪ ،‬ﻭَﺇﹺﺫﹶﺍ َﺗ َ‬ ‫ﺿﻌْﻒ ﺍ ﹾﻟ َ‬ ‫ﻚ َ‬ ‫ﺴَﺘَﻨﺪُﻩُ ﻓِﻴ ِﻪ ﹶﻟ ْﻢ ﻳَﺘَ ﺤَﻘﱠﻖ َﻭﻟﹶﺎ َﻳ ﹾﻠ َﺰﻡُ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫َﻭﻣُ ْ‬ ‫ﻒ ﺍ ﹾﻟﻤُ ﺠﹺﻴﺰُﻭ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " َﻭِﻟﻴﱡﻪُ " ﹶﻓﻘِﻴ ﹶﻞ ﹸﻛﻞﹼ‬ ‫ﺸﻬُﻮﺭَﺓ ﻓِﻲ ﺍ ﹾﻟﹸﺄ ﺻُﻮﻝ ‪ .‬ﻭَﺍ ْﺧَﺘﹶﻠ َ‬ ‫ﺤﻘﱠﻖُ ِﻟ ﹾﻠ َﻤ ﹾﻈﻨُﻮ ِﻥ ‪ ،‬ﻭَﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ َﻣ ْ‬ ‫ﺍ ﹾﻟﻤُ َ‬ ‫ﺚ ِﻗﺼﱠﺔ ﺍﻟﹾﻤَﺮْﺃﹶﺓ ﺍﻟﱠﺘِﻲ‬ ‫ﺼَﺒﺘُﻪُ ‪ ،‬ﻭَﺍﻟﹾﺄﹶﻭﱠﻝ ﹶﺃ ْﺭﺟَﺢ ‪ ،‬ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ﹶﻗﺮﹺﻳﺐ ‪َ ،‬ﻭَﻳﺮُﺩﱡ ﺍﻟﺜﱠﺎِﻟ ﹶ‬ ‫ﹶﻗﺮﹺﻳﺐ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ ﺍ ﹾﻟﻮَﺍﺭﹺﺙ ﺧَﺎ ﺻﱠﺔ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ َﻋ َ‬ ‫ﻚ ﺑﹺﺎ ﹾﻟ َﻮِﻟﻲﱢ ؟ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﹶﺄ ﺻْﻞ َﻋﺪَﻡ ﺍﻟﻨﱢﻴَﺎﺑَﺔ ﻓِﻲ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺓ ﺍﻟﹾﺒَﺪَﻧﹺﻴﱠﺔ ‪،‬‬ ‫ﺨَﺘﺺّ ﹶﺫِﻟ َ‬ ‫ﺖ َﻋ ْﻦ َﻧ ﹾﺬ ﹺﺭ ﺃﹸﻣﱢﻬَﺎ ‪ .‬ﻭَﺍ ْﺧَﺘﹶﻠﻔﹸﻮﺍ ﹶﺃ ْﻳﻀًﺎ َﻫ ﹾﻞ َﻳ ْ‬ ‫َﺳﹶﺄﹶﻟ ْ‬ ‫ﺼﺮُ َﻋﻠﹶﻰ ﻣَﺎ َﻭ َﺭ َﺩ ﻓِﻴ ِﻪ‬ ‫ﻚ ﻓِﻲ ﺍ ﹾﻟ َﻤﻮْﺕ ﹺﺇﻟﱠﺎ ﻣَﺎ َﻭ َﺭ َﺩ ﻓِﻴ ِﻪ ﺍﻟﺪﱠﻟِﻴﻞ ﹶﻓﻴُ ﹾﻘَﺘ َ‬ ‫ﺤﻴَﺎﺓ ﹶﻓ ﹶﻜ ﹶﺬِﻟ َ‬ ‫َﻭِﻟﹶﺄﻧﱠﻬَﺎ ِﻋﺒَﺎﺩَﺓ ﻟﹶﺎ ﺗَﺪْﺧُﻠﹸﻬَﺎ ﺍ ﻟﻨﱢﻴَﺎﺑَﺔ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﺨَﺘﺺّ ﺑﹺﺎ ﹾﻟ َﻮِﻟﻲﱢ ﹶﻓﹶﻠ ْﻮ ﹶﺃ َﻣ َﺮ ﹶﺃ ْﺟَﻨﹺﺒﻴ‪‬ﺎ ﹺﺑﹶﺄ ﹾﻥ َﻳﺼُﻮﻡ َﻋ ْﻨﻪُ ﹶﺃ ْﺟ َﺰﹶﺃ ﹶﻛﻤَﺎ ﻓِﻲ‬ ‫َﻭَﻳ ْﺒﻘﹶﻰ ﺍ ﹾﻟﺒَﺎﻗِﻲ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄ ﺻْﻞ ﻭَﻫَﺬﹶﺍ ﻫُ َﻮ ﺍﻟﺮﱠﺍﺟﹺﺢ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ َﻳ ْ‬ ‫ﺐ ‪َ ،‬ﻭﻇﹶﺎﻫِﺮ ﺻَﻨﹺﻴﻊﹺ ﺍ ﹾﻟُﺒ ﺨَﺎ ﹺﺭﻱﱢ ِﺍ ْﺧِﺘﻴَﺎ ُﺭ ﻫَﺬﹶﺍ‬ ‫ﻚ َﻭ ﹶﺫ ﹶﻛ َﺮ ﺍ ﹾﻟ َﻮِﻟﻲّ ِﻟ ﹶﻜ ْﻮﹺﻧ ِﻪ ﺍ ﹾﻟﻐَﺎِﻟ َ‬ ‫ﺼ ﺢﱡ ِﺍ ْﺳِﺘ ﹾﻘﻠﹶﺎﻝ ﺍ ﹾﻟﹶﺄ ْﺟَﻨﹺﺒﻲّ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺤ ﺞﱢ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ َﻳ ِ‬ ‫ﺍ ﹾﻟ َ‬ ‫ﺨَﺘﺺّ‬ ‫ﻚ ﺑﹺﺎﻟﺪﱠ ْﻳ ﹺﻦ ﻭَﺍﻟﺪﱠﻳْﻦُ ﻟﹶﺎ َﻳ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺫِﻟ َ‬ ‫ﺐ ﺍﻟﻄﱠَﺒ ﹺﺮﻱﱡ َﻭﹶﻗﻮﱠﺍ ُﻩ ﺑﹺﺘَﺸْﺒﹺﻴﻬﹺﻪِ َ‬ ‫ﺍﻟﹾﺄﹶﺧِﲑ ‪َ ،‬ﻭﹺﺑ ِﻪ َﺟ َﺰ َﻡ ﺃﹶﺑُﻮ ﺍﻟﻄﱠﻴﱢ ﹺ‬ ‫ﺑﹺﺎﻟﹾﻘﹶﺮﹺﻳﺐﹺ ‪.‬‬

‫‪.‬‬ ‫ﺻ ْﻮ ﹺﻡ ﺍﻟﻨﱠ ﹾﺬ ﹺﺭ ِﻣ ْﻦ ُﻭﺟُﻮ ٍﻩ ﹸﺃ ْﺧﺮَﻯ )‪.(١‬‬ ‫ﺢ ِﻣ ْﻦ َ‬ ‫ﻚ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺖ ِﻣ ﹾﺜﻞﹸ ﹶﺫِﻟ َ‬ ‫َﻭﹶﺛَﺒ َ‬ ‫ﺲ ِﻟ ﹾﻠﺈﹺﻧﺴَﺎ ِﻥ ﹺﺇﻟﱠﺎ ﻣَﺎ َﺳﻌَﻰ {)‪(٢‬‬ ‫ﺽ ﻫَﺬﹶﺍ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ‪} :‬ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ‬ ‫َﻭﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃﻥﱠ ُﻳﻌَﺎ َﺭ َ‬ ‫__________‬ ‫ﺕ ﹺﺇﻟﹶﻰ‬ ‫ﺱ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﹶﺃﻥﱠ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ِﻣ ْﻦ ﺟُ َﻬﻴَْﻨ ﹶﺔ ﺟَﺎ َﺀ ْ‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪َ ( ١٨٥٢‬ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ‬ ‫ﺖ ﹶﺃﹶﻓﹶﺄﺣُ ﺞﱡ ﻋَﻨْﻬَﺎ ﻗﹶﺎ ﹶﻝ » َﻧ َﻌ ْﻢ‬ ‫ﺤ ﺞﱠ َﺣﺘﱠﻰ ﻣَﺎَﺗ ْ‬ ‫ﺤ ﺞﱠ ‪ ،‬ﹶﻓﹶﻠ ْﻢ َﺗ ُ‬ ‫ﺕ ﹶﺃ ﹾﻥ َﺗ ُ‬ ‫ﺖ ﹺﺇﻥﱠ ﹸﺃﻣﱢﻰ َﻧ ﹶﺬ َﺭ ْ‬ ‫ﺍﻟﻨﱠﹺﺒﻰﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓﻘﹶﺎﹶﻟ ْ‬ ‫ﺿَﻴ ﹰﺔ ﺍﻗﹾﻀُﻮﺍ ﺍﻟﻠﱠ َﻪ ‪ ،‬ﻓﹶﺎﻟﻠﱠﻪُ ﹶﺃ َﺣ ﻖﱡ ﺑﹺﺎ ﹾﻟ َﻮﻓﹶﺎ ِﺀ « ‪.‬‬ ‫ﺖ ﻗﹶﺎ ِ‬ ‫ﻚ ﺩَﻳْ ﻦٌ ﹶﺃﻛﹸ ْﻨ ِ‬ ‫ﺖ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﺃﹸﻣﱢ ِ‬ ‫‪ُ .‬ﺣ ﺠﱢﻰ ﻋَﻨْﻬَﺎ ‪ ،‬ﹶﺃ َﺭﹶﺃ ْﻳ ِ‬ ‫)‪ - (٢‬ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪( ٤٤٦‬‬ ‫ﺲ ﻟﻺﻧﺴﺎﻥ ﹺﺇﻻﱠ َﻣﺎ ﺳﻌﻰ { ﺗﺘﻤﺔ ﺑﻴﺎﻥ ﺃﺣﻮﺍﻝ ﺍﳌﻜﻠﻒ ﻓﺈﻧﻪ ﳌﺎ ﺑﲔ ﻟﻪ ﺃﻥ ﺳﻴﺌﺘﻪ ﻻ ﻳﺘﺤﻤﻠﻬﺎ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ‬ ‫ﻋﻨﻪ ﺃﺣﺪ ﺑﲔ ﻟﻪ ﺃﻥ ﺣﺴﻨﺔ ﺍﻟﻐﲑ ﻻ ﲡﺪﻱ ﻧﻔﻌ ﹰﺎ ﻭﻣﻦ ﱂ ﻳﻌﻤﻞ ﺻﺎﳊﹰﺎ ﻻ ﻳﻨﺎﻝ ﺧﲑﹰﺍ ﻓﻴﻜﻤﻞ ﻬﺑﺎ ﻭﻳﻈﻬﺮ ﺃﻥ ﺍﳌﺴﻲﺀ ﻻ‬ ‫ﳚﺪ ﺑﺴﺒﺐ ﺣﺴﻨﺔ ﺍﻟﻐﲑ ﺛﻮﺍﺑﺎﹰ ﻭﻻ ﻳﺘﺤﻤﻞ ﻋﻨﻪ ﺃﺣﺪ ﻋﻘﺎﺑﹰﺎ ‪ ،‬ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻣﺴﺎﺋﻞ ‪:‬‬ ‫ﺲ ﻟﻺﻧﺴﺎﻥ { ﻓﻴﻪ ﻭﺟﻬﺎﻥ ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻧﻪ ﻋﺎﻡ ﻭﻫﻮ ﺍﳊﻖ ﻭﻗﻴﻞ ﻋﻠﻴﻪ ﺑﺄﻥ ﰲ ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﻣﺎ ﻳﺄﰐ ﺑﻪ‬ ‫ﺍﻷﻭﱃ ‪ } :‬ﻟﱠ ْﻴ َ‬

‫ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺼﻮﻡ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﻭﺍﻟﺪﻋﺎﺀ ﺃﻳﻀﹰﺎ ﻧﺎﻓﻊ ﻓﻠﻺﻧﺴﺎﻥ ﺷﻲﺀ ﱂ ﻳﺴﻤﻊ ﻓﻴﻪ ‪ ،‬ﻭﺃﻳﻀﺎﹰ ﻗﺎﻝ ﺍﷲ‬ ‫ﺸﺮُ ﹶﺃ ْﻣﺜﹶﺎِﻟﻬَﺎ { ] ﺍﻷﻧﻌﺎﻡ ‪ [ ١٦٠ :‬ﻭﻫﻲ ﻓﻮﻕ ﻣﺎ ﺳﻌﻰ ‪ ،‬ﺍﳉﻮﺍﺏ ﻋﻨﻪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺗﻌﺎﱃ ‪ } :‬ﻣَﻦ ﺟَﺎﺀ ﺑﺎﳊﺴﻨﺔ ﹶﻓﹶﻠﻪُ َﻋ ْ‬ ‫ﺇﻥ ﱂ ﻳﺴﻊ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺻﺪﻗﺔ ﺍﻟﻘﺮﻳﺐ ﺑﺎﻹﳝﺎﻥ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﺻﺪﻗﺘﻪ ﻓﻠﻴﺲ ﻟﻪ ﺇﻻ ﻣﺎ ﺳﻌﻰ ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻨﻘﻮﻝ‬

‫‪ :‬ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﻭﻋﺪ ﺍﶈﺴﻦ ﺑﺎﻷﻣﺜﺎﻝ ﻭﺍﻟﻌﺸﺮﺓ ﻭﺑﺎﻷﺿﻌﺎﻑ ﺍﳌﻀﺎﻋﻔﺔ ﻓﺈﺫﺍ ﺃﺗﻰ ﲝﺴﻨﺔ ﺭﺍﺟﻴﹰﺎ ﺃﻥ ﻳﺆﺗﻴﻪ ﺍﷲ ﻣﺎ ﻳﺘﻔﻀﻞ‬ ‫ﺑﻪ ﻓﻘﺪ ﺳﻌﻰ ﰲ ﺍﻷﻣﺜﺎﻝ ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ ‪ :‬ﺃﻧﺘﻢ ﺇﺫﻥ ﲪﻠﺘﻢ ﺍﻟﺴﻌﻲ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﻟﺸﻲﺀ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺳﻌﻰ ﰲ ﻛﺬﺍ ﺇﺫﺍ‬ ‫ﺃﺳﺮﻉ ﺇﻟﻴﻪ ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﻣﻌﻨﺎﻩ ﺍﻟﻌﻤﻞ ﻳﻘﺎﻝ ‪ :‬ﺳﻌﻰ ﻓﻼﻥ ﺃﻱ ﻋﻤﻞ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ‬ ‫ﺲ ﻟﻺﻧﺴﺎﻥ ﹺﺇﻻﱠ‬ ‫ﺫﻛﺮﰎ ﻟﻘﺎﻝ ‪ :‬ﺇﻻ ﻣﺎ ﺳﻌﻰ ﻓﻴﻪ ﻧﻘﻮﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻬﲔ ﲨﻴﻌﹰﺎ ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﺯﻳﺎﺩﺓ ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻟﱠ ْﻴ َ‬ ‫ﻣَﺎ ﺳﻌﻰ { ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺃﻥ ﻟﻪ ﻋﲔ ﻣﺎ ﺳﻌﻰ ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ ﻟﻴﺲ ﻟﻪ ﺇﻻ ﺛﻮﺍﺏ ﻣﺎ ﺳﻌﻰ ‪ ،‬ﺃﻭ ﺇﻻ ﺃﺟﺮ‬ ‫ﻣﺎ ﺳﻌﻰ ‪ ،‬ﺃﻭ ﻳﻘﺎﻝ ‪ :‬ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﻣﺎ ﺳﻌﻰ ﳏﻔﻮﻅ ﻟﻪ ﻣﺼﻮﻥ ﻋﻦ ﺍﻹﺣﺒﺎﻁ ﻓﺈﺫﻥ ﻟﻪ ﻓﻌﻠﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ‪:‬‬ ‫ﺲ ﻟﻺﻧﺴﺎﻥ ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﻛﺎﻥ ﰲ‬ ‫ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻓﺮ ﺩﻭﻥ ﺍﳌﺆﻣﻦ ﻭﻫﻮ ﺿﻌﻴﻒ ‪ ،‬ﻭﻗﻴﻞ ﺑﺄﻥ ﻗﻮﻟﻪ ‪ } :‬ﻟﱠ ْﻴ َ‬

‫ﺷﺮﻉ ﻣﻦ ﺗﻘﺪﻡ ‪ ،‬ﰒ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻧﺴﺨﻪ ﰲ ﺷﺮﻉ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺟﻌﻞ ﻟﻺﻧﺴﺎﻥ ﻣﺎ ﺳﻌﻰ ﻭﻣﺎ ﱂ ﻳﺴﻊ‬

‫ﻭﻫﻮ ﺑﺎﻃﻞ ﺇﺫ ﻻ ﺣﺎﺟﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻜﻠﻒ ﺑﻌﺪﻣﺎ ﺑﺎﻥ ﺍﳊﻖ ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﻓﻘﻮﻟﻪ ‪ } :‬ﻣَﺎ ﺳﻌﻰ { ﻣﺒﻘﻰ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‬ ‫ﻣﻌﻨﺎﻩ ﻟﻪ ﻋﲔ ﻣﺎ ﺳﻌﻰ ﳏﻔﻮﻅ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻧﻘﺼﺎﻥ ﻳﺪﺧﻠﻪ ﰒ ﳚﺰﻯ ﺑﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻓﹶ ﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ‬ ‫ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ] ﺍﻟﺰﻟﺰﻟﺔ ‪. [ ٧ :‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ } ﻣَﺎ { ﺧﱪﻳﺔ ﺃﻭ ﻣﺼﺪﺭﻳﺔ؟ ﻧﻘﻮﻝ ‪ :‬ﻛﻮﻬﻧﺎ ﻣﺼﺪﺭﻳﺔ ﺃﻇﻬﺮ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪َ } :‬ﻭﹶﺃﻥﱠ َﺳ ْﻌَﻴﻪُ‬ ‫ﻑ ﻳﺮﻯ { ﺃﻱ ﺳﻮﻑ ﻳﺮﻯ ﺍﳌﺴﻌﻲ ‪ ،‬ﻭﺍﳌﺼﺪﺭ ﻟﻠﻤﻔﻌﻮﻝ ﳚﻲﺀ ﻛﺜﲑﹰﺍ ﻳﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﺧﻠﻖ ﺍﷲ ﺃﻱ ﳐﻠﻮﻗﻪ ‪.‬‬ ‫َﺳ ْﻮ َ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﺑﻴﺎﻥ ﺛﻮﺍﺏ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺃﻭ ﺑﻴﺎﻥ ﻛﻞ ﻋﻤﻞ ‪ ،‬ﻧﻘﻮﻝ ‪ :‬ﺍﳌﺸﻬﻮﺭ ﺃﻬﻧﻤﺎ ﻟﻜﻞ ﻋﻤﻞ‬ ‫ﻓﺎﳋﲑ ﻣﺜﺎﺏ ﻋﻠﻴﻪ ﻭﺍﻟﺸﺮ ﻣﻌﺎﻗﺐ ﺑﻪ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻟﺒﻴﺎﻥ ﺍﳋﲑﺍﺕ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻟﻺﻧﺴﺎﻥ { ﻓﺈﻥ‬ ‫ﺍﻟﻼﻡ ﻟﻌﻮﺩ ﺍﳌﻨﺎﻓﻊ ﻭﻋﻠﻰ ﻟﻌﻮﺩ ﺍﳌﻀﺎﺭ ﺗﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﻟﻪ ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻴﻪ ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻪ ﻭﻳﺸﻬﺪ ﻋﻠﻴﻪ ﰲ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳌﻀﺎﺭ ‪،‬‬ ‫ﻭﻟﻠﻘﺎﺋﻞ ﺍﻷﻭﻝ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺑﺄﻥ ﺍﻷﻣﺮﻳﻦ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ ﻏﻠﺐ ﺍﻷﻓﻀﻞ ﻛﺠﻤﻮﻉ ﺍﻟﺴﻼﻣﺔ ﺗﺬﻛﺮ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺍﻹﻧﺎﺙ‬

‫ﺠﺰَﺍ ُﻩ ﺍﳉﺰﺍﺀ ﺍﻷﻭﰱ { ] ﺍﻟﻨﺠﻢ ‪ [ ٤١ :‬ﻭﺍﻷﻭﰱ ﻻ ﻳﻜﻮﻥ ﺇﻻ‬ ‫ﻣﻊ ﺍﻟﺬﻛﻮﺭ ‪ ،‬ﻭﺃﻳﻀﺎﹰ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹸﺛﻢﱠ ُﻳ ْ‬ ‫ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﳊﺴﻨﺔ ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺍﻟﺴﻴﺌﺔ ﻓﺎﳌﺜﻞ ﺃﻭ ﺩﻭﻧﻪ ﺍﻟﻌﻔﻮ ﺑﺎﻟﻜﻠﻴﺔ ‪.‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ } :‬ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﺑﺼﻴﻌﺔ ﺍﳌﺎﺿﻲ ﺩﻭﻥ ﺍﳌﺴﺘﻘﺒﻞ ﻟﺰﻳﺎﺩ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺗﻘﺮﻳﺮﻩ‬ ‫ﻫﻮ ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﻮ ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﻳﺴﻌﻰ ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﻨﻔﺲ ﺇﱐ ﺃﺻﻠﻲ ﻏﺪﹰﺍ ﻛﺬﺍ ﺭﻛﻌﺔ ﻭﺃﺗﺼﺪﻕ ﺑﻜﺬﺍ ﺩﺭﳘﹰﺎ‬ ‫‪ ،‬ﰒ ﳚﻌﻞ ﻣﺜﺒﺘﺎﹰ ﰲ ﺻﺤﻴﻔﱵ ﺍﻵﻥ ﻷﻧﻪ ﺃﻣﺮ ﻳﺴﻌﻰ ﻭﻟﻪ ﻓﻴﻪ ﻣﺎ ﻳﺴﻌﻰ ﻓﻴﻪ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻟﻴﺲ ﻟﻪ ﺇﻻ ﻣﺎ ﻗﺪ ﺳﻌﻰ ﻭﺣﺼﻞ‬ ‫ﻭﻓﺮﻍ ﻣﻨﻪ ‪ ،‬ﻭﺃﻣﺎ ﺗﺴﻮﻳﻼﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﺪﺍﺗﻪ ﻓﻼ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ‪.‬‬ ‫ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ٤٠١٢‬‬ ‫ﻗﺎﻝ ﺍﻵﻟﻮﺳﻰ ‪ :‬ﻭﻗﻮﻟﻪ ‪ } :‬ﹶﺃﻻﱠ َﺗ ﹺﺰﺭُ ﻭَﺍ ﹺﺯ َﺭ ﹲﺓ ﹺﻭ ْﺯ َﺭ ﺃﺧﺮﻯ { ﺃﻯ ‪ :‬ﺃﻧﻪ ﻻ ﲢﻤﻞ ﻧﻔﺲ ﻣﻦ ﺷﺄﻬﻧﺎ ﺍﳊﻤﻞ ‪ ،‬ﲪﻞ ﻧﻔﺲ‬ ‫ﺃﺧﺮﻯ ‪ . . .‬ﻭﻻ ﻳﺆﺍﺧﺬ ﺃﺣﺪ ﺑﺬﻧﺐ ﻏﲑﻩ ‪ .‬ﻟﻴﺘﺨﻠﺺ ﺍﻟﺜﺎﱏ ﻣﻦ ﻋﻘﺎﺑﻪ ‪ .‬ﻭﻻ ﻳﻘﺪﺡ ﰱ ﺫﻟﻚ ﻗﻮﻟﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺲ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ ‪ { . . .‬ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ ‪ ،‬ﻟﺒﻴﺎﻥ ﻋﺪﻡ ﺇﺛﺎﺑﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻞ ﻏﲑﻩ‬ ‫ﻭﺳﻠﻢ ‪ } : -‬ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ‬ ‫‪ ،‬ﺇﺛﺮ ﺑﻴﺎﻥ ﻋﺪﻡ ﻣﺆﺍﺧﺬﺗﻪ ﺑﺬﻧﺐ ﺳﻮﺍﻩ ‪.‬‬ ‫ﺃﻯ ‪ :‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﲢﻤﻞ ﻧﻔﺲ ﺁﲦﺔ ﲪﻞ ﻧﻔﺲ ﺍﺧﺮﻯ ‪ ،‬ﻓﻜﺬﻟﻚ ﻻ ﳛﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻋﻠﻰ ﻧﺘﻴﺠﺔ ﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ‪ ،‬ﻻ‬

‫ﻋﻠﻰ ﻧﺘﻴﺠﺔ ﻋﻤﻞ ﻏﲑﻩ ‪.‬‬

‫ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﺴﻌﻰ ﰱ ﺍﻵﻳﺔ ‪ .‬ﺍﻟﺴﻌﻰ ﺍﻟﺼﺎﱀ ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﻄﻴﺐ ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺟﺎﺀ ﰱ ﻣﻘﺎﺑﻠﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻷﻭﺯﺍﺭ ﻭﺍﻟﺬﻧﻮﺏ‬ ‫‪.‬‬ ‫ﺠﺰَﺍ ُﻩ ﺍﳉﺰﺁﺀ ﺍﻷﻭﰱ { ﺑﻴﺎﻥ ﻟﺜﻤﺮﺓ ﻫﺬﺍ ﺍﻟﺴﻌﻰ ﺍﻟﺼﺎﱀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﻑ ﻳﺮﻯ ﹸﺛﻢﱠ ُﻳ ْ‬ ‫ﻭﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪َ } : -‬ﻭﹶﺃﻥﱠ َﺳ ْﻌَﻴ ﻪُ َﺳ ْﻮ َ‬ ‫‪.‬‬ ‫ﺃﻯ ‪ :‬ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﲦﺮﺓ ﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ﺑﺪﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺳﻮﻑ ﻳﺮﺍﻩ ﻣﺴﺠﻼ ﺃﻣﺎﻣﻪ‬ ‫ﰱ ﺻﺤﻒ ﻣﻜﺮﻣﺔ ‪ ،‬ﻭﰱ ﻣﻴﺰﺍﻥ ﺣﺴﻨﺎﺗﻪ ‪ ،‬ﰒ ﳚﺎﺯﻳﻪ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻋﻠﻴﻪ ﺍﳉﺰﺍﺀ ﺍﻟﺘﺎﻡ ﺍﻟﻜﺎﻣﻞ ‪ .‬ﺍﻟﺬﻯ ﻻ ﻧﻘﺺ ﻓﻴﻪ‬ ‫ﻭﻻ ﲞﺲ ‪.‬‬ ‫ﻭﰱ ﺭﺅﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻌﻤﻠﻪ ﺍﻟﺼﺎﱀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﺗﺸﺮﻳﻒ ﻭﺗﻜﺮﱘ ﻟﻪ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪َ } -‬ﻳ ْﻮ َﻡ َﺗﺮَﻯ ﺍﳌﺆﻣﻨﲔ‬ ‫ﻚ‬ ‫ﺠﺮﹺﻱ ﻣِﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍﻷﻬﻧﺎﺭ ﺧَﺎﻟِﺪِﻳ َﻦ ﻓِﻴ َﻬﺎ ﹶﺫِﻟ َ‬ ‫ﺸﺮَﺍ ﹸﻛ ُﻢ ﺍﻟﻴﻮﻡ ﺟَﻨﱠﺎﺕٌ َﺗ ْ‬ ‫ﻭﺍﳌﺆﻣﻨﺎﺕ ﻳﺴﻌﻰ ﻧُﻮﺭُﻫُﻢ َﺑ ْﻴ َﻦ ﺃﹶﻳْﺪِﻳﻬﹺﻢْ َﻭﹺﺑﹶﺄ ْﻳﻤَﺎﹺﻧﻬﹺﻢ ُﺑ ْ‬ ‫ﺲ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ {‬ ‫ﻫُ َﻮ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ { ﻫﺬﺍ ‪ ،‬ﻭﻗﺪ ﺗﻮﺳﻊ ﺍﻟﻌﻠﻤﺎﺀ ﰱ ﺍﳉﻤﻊ ﺑﲔ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ } : -‬ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ‬ ‫ﻭﺑﲔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱴ ﺗﻔﻴﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﻨﺘﻔﻊ ﺑﻌﻤﻞ ﻏﲑﻩ ‪ ،‬ﻭﻫﺬﻩ ﺧﻼﺻﺔ ﻷﻗﻮﺍﳍﻢ ‪:‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ‪ :‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﺳﺘﻨﺒﻂ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﻦ ﺍﺗﺒﻌﻪ ‪ ،‬ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﻳﺼﻞ ﺇﻫﺪﺍﺀ ﺛﻮﺍﻬﺑﺎ ﺇﱃ ﺍﳌﻮﺗﺔ ‪.‬‬ ‫ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﻋﻤﻠﻬﻢ ﻭﻻ ﻛﺴﺒﻬﻢ ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﻨﺪﺏ ﺇﻟﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻣﺘﻪ ‪ ،‬ﻭﻻ ﺣﺜﻬﻢ‬ ‫ﻋﻠﻴﻪ ‪ ،‬ﻭﻻ ﺃﺭﺷﺪﻫﻢ ﺇﻟﻴﻪ ﺑﻨﺺ ﻭﻻ ﺇﳝﺎﺀ ‪ ،‬ﻭﱂ ﻳﻨﻘﻞ ﺫﻟﻚ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺧﲑﺍ ﻟﺴﺒﻘﻮﻧﺎ ﺇﻟﻴﻪ ‪،‬‬ ‫ﻭﺑﺎﺏ ﺍﻟﻘﺮﺑﺎﺕ ﻳﻘﺘﺼﺮ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻭﻻ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺄﻧﻮﺍﻉ ﺍﻷﻗﻴﺴﺔ ﻭﺍﻵﺭﺍﺀ ‪.‬‬ ‫ﻓﺄﻣﺎ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﺪﻗﺔ ‪ ،‬ﻓﺬﺍﻙ ﳎﻤﻊ ﻋﻠﻰ ﻭﺻﻮﳍﻤﺎ ‪ ،‬ﻭﻣﻨﺼﻮﺹ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻴﻬﻤﺎ ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " -‬ﺇﺫﺍ‬ ‫ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ ‪ :‬ﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ ‪ ،‬ﺃﻭ ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ﻣﻦ ﺑﻌﺪﻩ ‪ ،‬ﺃﻭ ﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ " ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﺜﻼﺛﺔ ﰱ ﺍﳊﻘﻴﻘﺔ ‪ .‬ﻫﻰ ﻣﻦ ﺳﻌﻴﻪ ﻭﻛﺪﻩ ﻭﻋﻤﻠﻪ ‪.‬‬

‫ﺲ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﺑﻘﻮﻟﻪ‬ ‫ﻭﻗﺎﻝ ﺍﳉﻤﻞ ﰱ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﳉﻼﻟﲔ ‪ :‬ﻭﺍﺳﺘﺸﻜﻞ ﺍﳊﺼﺮ ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ } ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ‬ ‫ ﺗﻌﺎﱃ ‪ -‬ﰱ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ } :‬ﻭﺍﻟﺬﻳﻦ ﺁ َﻣﻨُﻮ ﹾﺍ ﻭﺍﺗﺒﻌﺘﻬﻢ ﺫﹸﺭﱢﻳﱠﺘُﻬُﻢ ﹺﺑﹺﺈﳝَﺎ ٍﻥ ﺃﹶﻟﹾ ﺤَﻘﹾﻨَﺎ ﹺﺑ ﹺﻬ ْﻢ ﹸﺫﺭﱢﻳﱠَﺘ ُﻬ ْﻢ َﻭﻣَﺂ ﹶﺃﹶﻟ ْﺘﻨَﺎ ُﻫ ْﻢ ﻣﱢ ْﻦ َﻋ َﻤِﻠﻬﹺﻢ ﻣﱢﻦ‬‫َﺷ ْﻲ ٍﺀ ‪ { . .‬ﻭﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰱ ﺫﻟﻚ ﻛﺤﺪﻳﺚ ‪ " :‬ﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ ‪. " . . .‬‬ ‫ﻭﺃﺟﻴﺐ ‪ :‬ﺑﺄﻬﻧﺎ ﳐﺼﻮﺻﻤﺔ ﺑﻘﻮﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ‪ ،‬ﻷﻬﻧﺎ ﺣﻜﺎﻳﺔ ﳌﺎ ﰱ ﺻﺤﻔﻬﻢ ‪ ،‬ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻠﻬﺎ ﻣﺎ ﺳﻌﺖ ﻫﻰ‬ ‫‪ ،‬ﻭﻣﺎ ﺳﻌﻰ ﳍﺎ ﻏﲑﻫﺎ ‪ ،‬ﳌﺎ ﺻﺢ ﻣﻦ ﺃﻥ ﻟﻜﻞ ﻧﱮ ﻭﺻﺎﱀ ﺷﻔﺎﻋﺔ ‪ .‬ﻭﻫﻮ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪ ،‬ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﻨﺼﻮﺹ‬ ‫ﻭﺟﺪ ﻣﻦ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﱂ ﻳﻌﻤﻠﻪ ﻣﺎ ﻻ ﻳﻜﺎﺩ ﳛﺼﻰ ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﺆﻭﻝ ﺍﻵ ﻳﺔ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬ ‫ﻭﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺔ ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻵﻳﺔ ﻋﺎﻣﺔ ‪ ،‬ﻗﺪ ﺧﺼﺼﺖ ﺑﺄﻣﻮﺭ ﻛﺜﲑﺓ ‪. .‬‬ ‫ﰒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﳉﻤﻞ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ : -‬ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻰ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ ‪ :‬ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻻ ﻳﻨﺘﻔﻊ ﺇﻻ ﺑﻌﻤﻠﻪ ‪ .‬ﻓﻘﺪ ﺧﺮﻕ ﺍﻹﲨﺎﻉ ‪ .‬ﻭﺫﻟﻚ ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻮﻩ ﻛﺜﲑﺓ ‪:‬‬ ‫ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺘﻔﻊ ﺑﺪﻋﺎﺀ ﻏﲑﻩ ‪ .‬ﻭﻫﻮ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺛﺎﻧﻴﻬﺎ ‪ :‬ﺃﻥ ﺍﻟﻨﱮ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﺸﻔﻊ ﻷﻫﻞ ﺍﳌﻮﻗﻒ ﰱ ﺍﳊﺴﺎﺏ ﰒ ﻷﻫﻞ ﺍﳉﻨﺔ ﰱ ﺩﺧﻮﳍﺎ ‪.‬‬ ‫ﺛﺎﻟﺜﻬﺎ ‪ :‬ﺃﻧﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﺸﻔﻊ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﰱ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﺴﻌﻰ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺭﺍﺑﻌﻬﺎ ‪ :‬ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻭﻳﺪﻋﻮﻥ ﳌﻦ ﰱ ﺍﻷﺭﺽ ‪ ،‬ﻭﺫﻟﻚ ﻣﻨﻔﻌﺔ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪.‬‬

‫ﺧﺎﻣﺴﻬﺎ ‪ :‬ﺃﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﱂ ﻳﻌﻤﻞ ﺧﲑﺍ ﻗﻂ ‪ -‬ﺃﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ‪ -‬ﲟﺤﺾ ﺭﲪﺘﻪ ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻧﺘﻔﺎﻉ ﺑﻐﲑ ﻋﻤﻠﻬﻢ ‪.‬‬ ‫ﺳﺎﺩﺳﻬﺎ ‪ :‬ﺃﻥ ﺃﻭﻻﺩ ﺍﳌﺆﻣﻨﲔ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻌﻤﻞ ﺁﺑﺎﺋﻬﻢ ‪ ،‬ﻭﺫﻟﻚ ﺍﻧﺘﻔﺎﻉ ﲟﺤﺾ ﻋﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺳﺎﺑﻌﻬﺎ ‪ :‬ﻗﺎﻝ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﰱ ﻗﺼﺔ ﺍﻟﻐﻼﻣﲔ ﺍﻟﻴﺘﻤﲔ ‪َ } :‬ﻭﻛﹶﺎ ﹶﻥ ﺃﹶﺑُﻮﻫُﻤَﺎ ﺻَﺎﻟِﺤﹰﺎ { ﻓﺎﻧﺘﻔﻌﺎ ﺑﺼﻼﺡ ﺃﺑﻴﻬﻤﺎ ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﻣﻦ ﺳﻌﻴﻬﻤﺎ ‪.‬‬ ‫ﺛﺎﻣﻨﻬﺎ ‪ :‬ﺃﻥ ﺍﳌﻴﺖ ﻳﻨﺘﻔﻊ ﺑﺎﻟﺼﺪﻗﺔ ﻋﻨﻪ ‪ ،‬ﻭﺑﺎﻟﻌﺘﻖ ‪ ،‬ﺑﻨﺺ ﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻋﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺗﺎﺳﻌﻬﺎ ‪ :‬ﺃﻥ ﺍﳊﺞ ﺍﳌﻔﺮﻭﺽ ﻳﺴﻘﻂ ﻋﻦ ﺍﳌﻴﺖ ‪ ،‬ﲝﺞ ﻭﻟﻴﻪ ﺑﻨﺺ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻫﻮ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺣﺎﺩﻯ ﻋﺸﺮ ‪ :‬ﺍﳌﺪﻳﻦ ﻗﺪ ﺍﻣﺘﻨﻊ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺣﱴ ﻗﻀﻰ ﺩﻳﻨﻪ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ‪ ،‬ﻭﻗﻀﻰ‬ ‫ﺩﻳﻦ ﺍﻵﺧﺮ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ‪ ،‬ﻭﺍﻧﺘﻔﻊ ﺑﺼﻼﺓ ﺍﻟﻨﱮ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻫﻮ ﻣﻦ ﻋﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺛﺎﱏ ﻋﺸﺮ ‪ :‬ﺃﻥ ﺍﻟﻨﱮ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ﳌﻦ ﺻﻠﻰ ﻭﺣﺪﻩ ‪ " :‬ﺃﻻ ﺭﺟﻞ ﻳﺘﺼﺪﻕ ﻋﻠﻰ ﻫﺬﺍ ﻓﻴﺼﻠﻰ ﻣﻌﻪ‬ ‫" ﻓﻘﺪ ﺣﺼﻞ ﻟﻪ ﻓﻀﻞ ﺍﳉﻤﺎﻋﺔ ﺑﻔﻌﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺛﺎﻟﺚ ﻋﺸﺮ ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺗﱪﺃ ﺫﻣﺘﻪ ﻣﻦ ﺩﻳﻮﻥ ﺍﻟﻐﲑ ‪ ،‬ﺇﺫﺍ ﻗﻀﺎﻫﺎ ﻋﻨﻪ ﻗﺎﺽ ‪ ،‬ﻭﺫﻟﻚ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺭﺍﺑﻊ ﻋﺸﺮ ‪ :‬ﺃﻥ ﻣﻦ ﻋﻠﻴﻪ ﺗﺒﻌﺎﺕ ﻭﻣﻈﺎﱂ ‪ ،‬ﺇﺫﺍ ﺣﻠﻞ ﻣﻨﻬﺎ ﺳﻘﻄﺖ ﻋﻨﻪ ‪ ،‬ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺧﺎﻣﺲ ﻋﺸﺮ ‪ :‬ﺃﻥ ﺍﳉﺎﺭ ﺍﻟﺼﺎﱀ ﻳﻨﻔﻊ ﰱ ﺍﶈﻴﺎ ﻭﰱ ﺍﳌﻤﺎﺕ ‪ -‬ﻛﻤﺎ ﺟﺎﺀ ﰱ ﺍﻷﺛﺮ ‪ -‬ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺳﺎﺩﺱ ﻋﺸﺮ ‪ :‬ﺃﻥ ﺍﳉﺎﺭ ﺍﻟﺼﺎﱀ ﻳﻨﻔﻊ ﰱ ﺍﶈﻴﺎ ﻭﰱ ﺍﳌﻤﺎﺕ ‪ -‬ﻛﻤﺎ ﺟﺎﺀ ﰱ ﺍﻷﺛﺮ ‪ -‬ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﺳﺎﺩﺱ ﻋﺸﺮ ‪ :‬ﺃﻥ ﺟﻠﻴﺲ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﻳﺮﺣﻢ ﻬﺑﻢ ‪ ،‬ﻭﻫﻮ ﱂ ﻳﻜﻦ ﻣﻌﻬﻢ ‪ ،‬ﻭﱂ ﳚﻠﺲ ﻟﺬﻟﻚ ﺑﻞ ﳊﺎﺟﺔ ﻋﺮﺿﺖ ﻟﻪ ‪،‬‬ ‫ﻭﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ،‬ﻓﻘﺪ ﺍﻧﺘﻔﻊ ﺑﻌﻤﻞ ﻏﲑﻩ ‪.‬‬ ‫ﺳﺎﺑﻊ ﻋﺸﺮ ‪ :‬ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﰱ ﺍﻟﺼﻼﺓ ‪ ،‬ﺍﻧﺘﻔﺎﻉ ﻟﻠﻤﻴﺖ ﺑﺼﻼﺓ ﺍﳊﻰ ﻋﻠﻴﻪ ﻭﻫﻮ ﻋﻤﻞ ﻏﲑﻩ ‪.‬‬ ‫ﺛﺎﻣﻦ ﻋﺸﺮ ‪ :‬ﺃﻥ ﺍﳉﻤﻌﺔ ﲢﺼﻞ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻟﻌﺪﺩ ‪ ،‬ﻭﻛﺬﺍ ﺍﳉﻤﺎﻋﺔ ﺑﻜﺜﺮﺓ ﺍﻟﻌﺪﺩ ﻭﻫﻮ ﺍﻧﺘﻔﺎﻉ ﻟﻠﺒﻌﺾ ﺑﺎﻟﺒﻌﺾ ‪.‬‬

‫ﺗﺎﺳﻊ ﻋﺸﺮ ‪ :‬ﺃﻥ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﻗﺎﻝ ﻟﻨﺒﻴﻪ ‪َ } :‬ﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﷲ ِﻟﻴُ َﻌﺬﱢَﺑﻬُ ْﻢ ﻭَﺃﹶﻧﺖَ ﻓِﻴ ﹺﻬ ْﻢ { ﻭﻗﺎﻝ ‪ -‬ﺗﻌﺎﱃ ‪َ } : -‬ﻭﹶﻟ ْﻮ ﹶﻻ‬ ‫ﺭﹺﺟَﺎﻝﹲ ﻣﱡ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﻭَﻧﹺﺴَﺂﺀٌ ﻣﱡﺆْﻣِﻨَﺎﺕٌ ‪ { . .‬ﻓﻘﺪ ﺭﻓﻊ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺴﺒﺐ ﺑﻌﺾ ‪ ،‬ﻭﺫﻟﻚ‬ ‫ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ‪.‬‬ ‫ﲤﺎﻡ ﺍﻟﻌﺸﺮﻳﻦ ‪ :‬ﺃﻥ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﲡﺐ ﻋﻠﻰ ﺍﻟﺼﻐﲑ ﻭﻏﲑﻩ ﳑﻦ ﳝﻮﻧﻪ ﺍﻟﺮﺟﻞ ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﺘﻔﻊ ﺑﺬﻟﻚ ﻣﻦ ﻳُﺨﺮﹺﺝ ﻋﻨﻪ ‪،‬‬ ‫ﻭﻻ ﺳﻌﻰ ﻟﻪ ﻓﻴﻬﺎ ‪.‬‬ ‫ﰒ ﻗﺎﻝ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ : -‬ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﻌﻠﻢ ﻭﺟﺪ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﱂ ﻳﻌﻤﻠﻪ ﻣﺎ ﻻ ﻳﻜﺎﺩ ﳛﺼﻰ ‪ ،‬ﻓﻜﻴﻒ ﳚﻮﺯ ﺃﻥ‬ ‫ﺗﺘﺄﻭﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻋﻠﻰ ﺧﻼﻑ ﺻﺮﻳﺢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ ‪. .‬‬ ‫ﻭﺍﳋﻼﺻﺔ ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻓﻘﺪ ﺗﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻯ ﻗﺪ ﺧﺺ ﺑﺄﻣﻮﺭ ﻛﺜﲑﺓ ‪ .‬ﻛﻤﺎ ﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ‪ ،‬ﻭﻗﺪ‬ ‫ﺗﻜﻮﻥ ﳐﺼﻮﺻﺔ ﺑﻘﻮﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ‪ -‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ‪ ، -‬ﻷﻬﻧﺎ ﺣﻜﺎﻳﺔ ﻋﻤﺎ ﰱ ﺻﺤﻔﻬﻤﺎ ‪ ،‬ﺃﻣﺎ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﻓﻠﻬﺎ ﺳﻌﻴﻬﺎ ‪ ،‬ﻭﳍﺎ ﻣﺎ ﺳﻌﻰ ﳍﺎ ﺑﻪ ﻏﲑﻫﺎ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻬﺑﺬﻩ ﺍﻷﻣﺔ ‪.‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﰱ ﻣﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ :‬ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ ﻋﺪﻻ ‪ ،‬ﻭﷲ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺃﻥ ﳚﺰﻳﻪ ﺑﺎﳊﺴﻨﺔ‬ ‫ﺃﻟﻔﺎ ﻓﻀﻼ ‪.‬‬

‫ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٣١٥‬‬ ‫ﺻﻠﺔ ﺍﻷﺣﻴﺎﺀ ﺑﺎﻷﻣﻮﺍﺕ‬ ‫ﺍﳌﻔﱵ‬ ‫ﻋﻄﻴﺔ ﺻﻘﺮ ‪.‬‬ ‫ﻣﺎﻳﻮ ‪١٩٩٧‬‬ ‫ﺍﳌﺒﺎﺩﺉ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬

‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﻧﺮﻳﺪ ﺗﻮﺿﻴﺤﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ }ﻭﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ {ﻭﺻﻠﺘﻪ ﺑﺎﻧﺘﻔﺎﻉ ﺍﻷﻣﻮﺍﺕ ﺑﺄﻋﻤﺎﻝ ﺍﻷﺣﻴﺎﺀ ؟‬ ‫ﺍﳉﻮﺍﺏ‬ ‫ﺫﻫﺐ ﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺃﻥ ﺃﻳﺔ ﻗﺮﺑﺔ ﻳﻬﺪﻳﻬﺎ ﺍﳊﻰ ﺇﱃ ﺍﳌﻴﺖ ﻻ ﺗﻨﻔﻌﻪ ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﳍﻢ ﺑﻮﺟﻮﺏ ﺍﻟﻌﺪﻝ ‪ ،‬ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ‬ ‫ﺭﺃﻳﻬﻢ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﺃﻡ ﱂ ﻳﻨﺒﺄ ﲟﺎ ﰱ ﺻﺤﻒ ﻣﻮﺳﻰ " ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻯ ﻭﻓﱠﻰ ‪ .‬ﺃﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ﻭﺯﺭ ﺃﺧﺮﻯ ‪ .‬ﻭﺃﻥ‬ ‫ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ ‪ .‬ﻭﺃﻥ ﺳﻌﻴﻪ ﺳﻮﻑ ﻳﺮﻯ ‪ .‬ﰒ ﳚﺰﺍﻩ ﺍﳉﺰﺍﺀ ﺍﻷﻭﰱ { ﺍﻟﻨﺠﻢ ‪ ، ٤١ - ٣٦ :‬ﺃﻣﺎ ﺃﻫﻞ‬ ‫ﺍﻟﺴﻨﺔ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻫﻨﺎﻙ ﻗﹸﺮَﺏٌ ﳚﻮﺯ ﻟﻠ ﺤﻰ ﺃﻥ ﻳﻔﻌﻠﻬﺎ ﻭﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺍﳌﻴﺖ ‪ ،‬ﺑﻞ ﻭﺳﻊ ﺑﻌﻀﻬﻢ ﺍﻟﺪﺍﺋﺮﺓ ﺣﱴ ﴰﻠﺖ ﻛﻞ‬ ‫ﺍﻟﻘﺮﺏ ‪ ،‬ﻗﺎﻝ ﰱ ﺷﺮﺡ ﺍﻟﻜﻨﺰ‪ :‬ﺇﻥ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﳚﻌﻞ ﺛﻮﺍﺏ ﻋﻤﻠﻪ ﻟﻐﲑﻩ ‪ ،‬ﺻﻼﺓ ﻛﺎﻥ ﺃﻭ ﺻﻮﻣﺎ ﺃﻭ ﺣﺠﺎ ﺃﻭ ﺻﺪﻗﺔ‬ ‫ﺃﻭ ﻗﺮﺍﺀﺓ ﻗﺮﺁﻥ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﱪ‪ ،‬ﻭﻳﺼﻞ ﺫﻟﻚ ﺇﱃ ﺍﳌﻴﺖ ‪ ،‬ﻭﻳﻨﻔﻌﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ "ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺝ‬ ‫‪ ٤‬ﺹ ‪ " ١٤٢‬ﻭﺩﻟﻴﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻋﺪﻡ ﻭﺭﻭﺩ ﻧﺺ ﻣﺎﻧﻊ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﺎﺀ ﰱ ﺭﲪﺔ ﺍﷲ ﻭﻓﻀﻠﻪ ﺃﻥ ﻳﻔﻴﺪ ﺍﳌﻴﺖ‬ ‫ﺑﻌﻤﻞ ﺍﳊﻰ ﰱ ﺍﻟﻨﻮﺍﻓﻞ ‪ ،‬ﻛﻤﺎ ﺃﻓﺎﺩﻩ ﰱ ﺍﻟﻔﺮﺍﺋﺾ ﺍﳌﻘﻀﻴﺔ ﻋﻨﻪ ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰱ ﺑﻌﺾ ﺍﻟﻘﺮﺏ ﻣﻦ ﺣﻴﺚ‬ ‫ﻧﺪﺏ ﻋﻤﻠﻬﺎ ﻟﻴﻔﻴﺪ ﻣﻨﻬﺎ ﺍﳌﻴﺖ ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﺑﻴﺎﻧﻪ ‪ .‬ﻭﺭﺩﻭﺍ ﺩﻟﻴﻞ ﺍﳌﻌﺘﺰﻟﺔ ﲟﺎ ﻳﺄﺗﻰ ‪:‬‬ ‫‪ - ١‬ﺃﻥ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻨﺴﻮﺧﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ }ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﺗﺒﻌﺘﻬﻢ ﺫﺭﻳﺘﻬﻢ ﺑﺈﳝﺎﻥ ﺃﳊﻘﻨﺎ ﻬﺑﻢ ﺫﺭﻳﺘﻬﻢ ﻭﻣﺎ ﺃﻟﺘﻨﺎﻫﻢ‬

‫ﻣﻦ ﻋﻤﻠﻬﻢ ﻣﻦ ﺷﻲﺀ ﻛﻞ ﺍﻣﺮﺉ ﲟﺎ ﻛﺴﺐ ﺭﻫﲔ { ﺍﻟﻄﻮﺭ‪ ، ٢١ :‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﻴﺴﻰ ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺒﺎﺭ ﻳﻠﺤﻘﻮﻥ‬ ‫ﺑﺂﺑﺎﺋﻬﻢ ﰱ ﺍﳉﻨﺔ ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﰱ ﻣﻨﺰﻟﺘﻬﻢ ﺇﻛﺮﺍﻣﺎ ‪ -‬ﻟﻶﺑﺎﺀ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻷﻭﻻﺩ ﺇﻟﻴﻬﻢ ‪ ،‬ﻭﺿﻌﻒ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ ﰱ ﻛﺘﺎﺑﻪ "ﺍﻟﺮﻭﺡ " ‪.‬‬ ‫‪ - ٢‬ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺧﺎﺻﺔ ﺑﺸﺮﻳﻌﺔ ﻣﻮﺳﻰ ﻭﺇﺑﺮﺍﻫﻴﻢ ‪ ،‬ﻭﺃﻣﺎ ﰱ ﺷﺮﻳﻌﺘﻨﺎ ﻓﺎﳊﻜﻢ ﲞﻼﻑ ﺫﻟﻚ ‪.‬‬ ‫‪- ٣‬ﺃﻥ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻞ ﻏﲑﻩ ﳐﺼﻮﺹ ﺑﺎﻟﻜﺎﻓﺮ‪ ،‬ﺃﻣﺎ ﺍﳌﺆﻣﻦ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﺴﻌﻰ ﻏﲑﻩ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ‪.‬‬ ‫‪ - ٤‬ﺃﻥ ﺍﻟﻼﻡ ﰱ "ﻟﻺﻧﺴﺎﻥ " ﲟﻌﲎ "ﻋﻠﻰ " ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻭﳍﻢ ﺍﻟﻠﻌﻨﺔ { ﺃﻯ ﻋﻠﻴﻬﻢ ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ‬ ‫ﻋﻠﻴﻪ ﺇﻻ ﻋﻤﻠﻪ ‪ ،‬ﺃﻯ ﺃﻥ ﺫﻟﻚ ﰱ ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﺃﻣﺎ ﺍﻟﺜﻮﺍﺏ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﳝﻨﻊ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻞ ﻏﲑﻩ ﻭﻫﺬﻩ‬ ‫ﺍﻟﺮﺩﻭﺩ ﳝﻜﻦ ﺃﻥ ﺗﻨﺎﻗﺶ ‪.‬‬ ‫‪- ٥‬ﺇﻥ ﺍﻵﻳﺔ ﺗﺒﲔ ﺃﻧﻪ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻋﻤﻠﻪ ﺍﺳﺘﺤﻘﺎﻗﺎ ﺑﻄﺮﻳﻖ ﺍﻟﻌﺪﻝ ‪ ،‬ﺃﻣﺎ ﺗﻔﻀﻼ ﻣﻦ ﻏﲑﻩ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺃﻥ ﻳﻨﺘﻔﻊ‬ ‫ﺑﻪ ‪ ،‬ﻓﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻋﻤﻞ ﺍﻟﻐﲑ ﻭﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﳌﻴﺖ ‪ .‬ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻫﻮ ﺃﺻﺢ ﺍﻷﺟﻮﺑﺔ‪ ،‬ﻭﺭﻛﺰ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﰱ ﻓﺘﺎﻭﻳﻪ "ﺝ ‪ ٢٤‬ﺹ ‪ "٣٦٦‬ﺣﻴﺚ ﻗﺎﻝ ﻣﺎ ﻣﻠﺨﺼﻪ ‪:‬‬ ‫ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ ‪ ،‬ﻛﺎﻟﺼﺪﻗﺔ ﻭﺍﻟﻌﺘﻖ ‪ ،‬ﻛﻤﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ‪ .‬ﺃﻣﺎ ﺍﻷﻋﻤﺎﻝ‬ ‫ﺍﻟﺒﺪﻧﻴﺔ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻓﺎﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ ‪ .‬ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺍﳉﻤﻴﻊ ﻳﺼﻞ ﺇﻟﻴﻪ ‪ ...‬ﺇﱃ ﺃﻥ ﻗﺎﻝ ‪:‬‬

‫ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻰ ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﺣﺘﺠﺎﺝ ﺑﻌﻀﻬﻢ ﺑﺄﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ ﻓﻴﻘﺎﻝ ﺛﺒﺖ ﺑﺎﻟﺴﻨﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﺇﲨﺎﻉ ﺍﻷﺋﻤﺔ ﺃﻧﻪ ﻳﺼﻠﻰ‬ ‫ﻭﻳﺴﺘﻐﻔﺮ ﻟﻪ ﻭﻳﺪﻋﻰ ﻟﻪ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺳﻌﻰ ﻏﲑﻩ ‪ .‬ﻭﺍﳉﻮﺍﺏ ﺍﳊﻖ ﺃﻥ ﺍﻟﻠﹼﻪ ﱂ ﻳﻘﻞ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻨﺘﻔﻊ ﺇﻻ ﺑﺴﻌﻰ‬ ‫ﻧﻔﺴﻪ ﻭﺃﻧﻪ ﻗﺎﻝ }ﻭﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ { ﻓﻬﻮ ﻻ ﳝﻠﻚ ﺇﻻ ﺳﻌﻴﻪ ‪ ،‬ﻭﻻ ﻳﺴﺘﺤﻖ ﻏﲑ ﺫﻟﻚ ‪ .‬ﻭﺃﻣﺎ ﺳﻌﻰ‬ ‫ﻏﲑﻩ ﻓﻬﻮ ﻟﻪ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﳝﻠﻚ ﺇﻻ ﻣﺎﻝ ﻧﻔﺴﻪ ﻭﻧﻔﻊ ﻧﻔﺴﻪ ‪ ،‬ﻓﻤﺎﻝ ﻏﲑﻩ ﻭﻧﻔﻊ ﻏﲑﻩ ﻫﻮ ﻛﺬﻟﻚ ﻟﻠﻐﲑ‪،‬‬ ‫ﻟﻜﻦ ﺇﺫﺍ ﺗﱪﻉ ﻟﻪ ﺍﻟﻐﲑ ﺑﺬﻟﻚ ﺟﺎﺯ ‪ .‬ﺍﻫـ ‪ .‬ﻭﻗﺪ ﺍﺭﺗﻀﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﰱ ﺗﻔﺴﲑﻩ ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﰱ ﻣﻌﺠﻢ ﺍﻟﻔﻘﻪ ﺍﳊﻨﺒﻠﻰ " ﺹ ‪ ٩٤١‬ﻃﺒﻌﺔ ﺃﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺖ " ﺃﻥ ﺃﻳﺔ ﻗﺮﺑﺔ ﻳﻔﻌﻠﻬﺎ ﺍﳊﻰ ﻭﻳﻬﺐ ﺛﻮﺍﻬﺑﺎ‬ ‫ﻟﻠﻤﻴﺖ ﺗﻨﻔﻌﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰱ " ﺍﳌﻐﲎ" ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ :‬ﺍﳌﻴﺖ ﻳﺼﻞ ﺇﻟﻴﻪ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﳋﲑ‪،‬‬ ‫ﻟﻠﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ ‪ .‬ﻷﻥ ﺍﳌﺴﻠﻤﲔ ﳚﺘﻤﻌﻮﻥ ﰱ ﻛﻞ ﻣﺼﺮ ﻳﻘﺮﺅﻭﻥ ﻭﻳﻬﺪﻭﻥ ﳌﻮﺗﺎﻫﻢ ﻣﻦ ﻏﲑ ﻧﻜﲑ ﻓﻜﺎﻥ ﺇﲨﺎﻋﺎ ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻻ ﻳﻌﺘﱪ ﺣﺠﺔ ﻭﺍﻹﲨﺎﻉ ﻋﻠﻴﻪ ﻟﻴﺲ ﺩﻟﻴﻼ ﻛﻤﺎ ﺭﺃﻯ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ :‬ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻗﺴﻤﺎﻥ ‪" :‬ﻣﺎﻟﻴﺔ ‪ ،‬ﻭﺑﺪﻧﻴﺔ" ﻭﻗﺪ ﻧﺒﻪ ﺍﻟﺸﺎﺭﻉ ﺑﻮﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﻭﺻﻮﻝ‬ ‫ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ ‪ ،‬ﻭﻧﺒﻪ ﺑﻮﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﻴﺎﻡ ﻋﻠﻰ ﻭﺻﻮﻝ ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ‪ ،‬ﻭﺃﺧﱪ ﺑﻮﺻﻮﻝ ﺛﻮﺍﺏ‬ ‫ﺍﳊﺞ ﺍﳌﺮﻛﺐ ﻣﻦ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ‪ ،‬ﻓﺎﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﺛﺎﺑﺘﺔ ﺑﺎﻟﻨﺺ ﻭﺍﻻﻋﺘﺒﺎﺭ ‪.‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﳊﻜﻢ ﺍﻹﲨﺎﱃ ﰱ ﺇﻫﺪﺍﺀ ﺍﻟﻘﺮﺏ ‪ ،‬ﻭﺇﻟﻴﻚ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ‪.‬‬ ‫ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺃﰉ ﺃﺳﻴﺪ ﻣﺎﻟﻚ ﺑﻦ ﺭﺑﻴﻌﺔ ﻗﺎﻝ ‪ :‬ﺑﻴﻨﻤﺎ ﳓﻦ ﺟﻠﻮﺱ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ﺇﺫ ﺟﺎﺀﻩ ﺭﺟﻞ ﻣﻦ ﺑﲎ ﺳﻠﻤﺔ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻫﻞ ﺑﻘﻰ ﻣﻦ ﺑﺮ ﺃﺑﻮﻯ ﺷﻲﺀ ﺃﺑﺮﳘﺎ ﺑﻪ ﺑﻌﺪ ﻣﻮﻬﺗﻤﺎ؟ ﻗﺎﻝ‬ ‫" ﻧﻌﻢ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻤﺎ ‪ ،‬ﻭﺇﻧﻔﺎﺫ ﻋﻬﺪﳘﺎ ﻣﻦ ﺑﻌﺪﳘﺎ ‪ ،‬ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺍﻟﱴ ﻻ ﺗﻮﺻﻞ ﺇﻻ ﻬﺑﻤﺎ ‪،‬‬ ‫ﻭﺇﻛﺮﺍﻡ ﺻﺪﻳﻘﻬﻤﺎ ﻣﻦ ﺑﻌﺪﳘﺎ" ‪.‬‬ ‫)ﺍ( ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ ‪.‬‬

‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﺮﺍﺡ ‪ :‬ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ ﰱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ‪ ،‬ﻛﻤﺎ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬ﻭﻻ ﺗﺼﻞ‬ ‫ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﺎﺕ ﺃﺑﺪﺍ { ﺍﻟﺘﻮﺑﺔ ‪ ١٨٤ :‬ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﻛﻤﺎ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬ﺧﺬ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﺻﺪﻗﺔ‬ ‫ﺗﻄﻬﺮﻫﻢ ﻭﺗﺰﻛﻴﻬﻢ ﻬﺑﺎ ﻭﺻﻞ ﻋﻠﻴﻬﻢ ﺇﻥ ﺻﻼﺗﻚ ﺳﻜﻦ ﳍﻢ { ﺍﻟﺘﻮﺑﺔ ‪ ٠٣ :‬ﺍ ‪ ،‬ﺃﻯ ﺍﺩﻉ ﺍﷲ ﳍﻢ ﺑﺎﻟﻨﻤﺎﺀ ﻭﺍﻟﱪﻛﺔ ‪.‬‬ ‫ﻭﻳﺮﺟﺢ ﺃﻥ ﻳﺮﺍﺩ ﻬﺑﺎ ﻫﻨﺎ ﺍﻟﺪﻋﺎﺀ ﻷﻥ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻯ ﰱ "ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ" ﱂ ﻳﺮﺩ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﺼﻼﺓ ﺑﻞ ﻭﺭﺩ )ﺍﻟﺪﻋﺎﺀ‬ ‫ﳍﻤﺎ( ‪.‬‬ ‫ﻭﺍﻟﺪﻋﺎﺀ ﳎﻤﻊ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻭﻋﻠﻰ ﻧﻔﻊ ﺍﳌﻴﺖ ﺑﻪ ﺇﻥ ﻗﺒﻞ ‪ ،‬ﻭﻣﻌﲎ ﻧﻔﻊ ﺍﳌﻴﺖ ﺑﻪ ﺣﺼﻮﻝ ﺍﳌﺪﻋﻮ ﺑﻪ ﺇﺫﺍ ﺍﺳﺘﺠﻴﺐ ‪،‬‬ ‫ﻭﺍﺳﺘﺠﺎﺑﺘﻪ ﳏﺾ ﻓﻀﻞ ﻣﻦ ﺍﷲ ‪ ،‬ﻭﻻ ﻳﺴﻤﻰ ﰱ ﺍﻟﻌﺮﻑ ﺛﻮﺍﺑﺎ ‪ ،‬ﺃﻣﺎ ﺍﻟﺪﻋﺎﺀ ﻧﻔﺴﻪ ﻭﺛﻮﺍﺑﻪ ﻓﻬﻮ ﻟﻠﺪﺍﻋﻰ‪ ،‬ﻷﻧﻪ ﺷﻔﺎﻋﺔ‬ ‫ﺃﺟﺮﻫﺎ ﻟﻠﺸﺎﻓﻊ ﻭﻣﻘﺼﻮﺩﻫﺎ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ ‪.‬‬ ‫ﻭﺃﺩﻟﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﻛﺜﲑﺓ‪ ،‬ﻓﺼﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻧﻔﺴﻬﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺩﻋﺎﺀ ﻟﻪ ‪ ،‬ﻭﺩﻋﺎﺀ ﺍﻟﻮﻟﺪ ﺍﻟﺼﺎﱀ ﻷﺑﻴﻪ ﳑﺎ‬ ‫ﻳﻔﻴﺪﻩ ﺑﻨﺺ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻡ ‪ ،‬ﻭﻣﻦ ﺁﺩﺍﺏ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺍﻟﺪﻋﺎﺀ ﻟ ﻸﻣﻮﺍﺕ ‪ ،‬ﻛﻤﺎ ﺭﻭﻯ‬ ‫ﻣﺴﻠﻢ ﰱ ﺗﻌﻠﻴﻢ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﻦ ﻳﺰﻭﺭﻭﻥ ﺍﻟﻘﺒﻮﺭ ﺃﻥ ﻳﺪﻋﻮﺍ ﻟﻸﻣﻮﺍﺕ ‪ ،‬ﻭﳑﺎ ﺟﺎﺀ ﻓﻴﻪ "ﻭﻧﺴﺄﻝ ﺍﷲ ﻟﻨﺎ‬ ‫ﻭﻟﻜﻢ ﺍﻟﻌﺎﻓﻴﺔ" ﻭﻛﺬﻟﻚ "ﻭﻳﺮﺣﻢ ﺍﷲ ﺍﳌﺴﺘﻘﺪﻣﲔ ﻣﻨﺎ ﻭﺍﳌﺴﺘﺄﺧﺮﻳﻦ " ‪ ...‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‬ ‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺩﻓﻦ ﺍﳌﻴﺖ ﻭﻗﻒ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ) ﺍﺳﺘﻐﻔﺮﻭﺍ‬

‫ﻷﺧﻴﻜﻢ ‪ ،‬ﻭﺍﺳﺄﻟﻮﺍ ﻟﻪ ﺍﻟﺘﺜﺒﻴﺖ ‪ ،‬ﻓﺈﻧﻪ ﺍﻵﻥ ﻳﺴﺄﻝ ( ‪.‬‬ ‫ﺃﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻓﻘﺪ ﺟﺎﺀ ﰱ ﺭﻭﺍﻳﺔ ﺍﻟﺪﺍﺭﻗﻄﲎ " ﺇﻥ ﻣﻦ ﺍﻟﱪ ﺑﻌﺪ ﺍﳌﻮﺕ ﺃﻥ ﺗﺼﻠﻰ ﳍﻤﺎ ﻣﻊ ﺻﻼﺗﻚ ‪ ،‬ﻭﺍﻥ‬ ‫ﺗﺼﻮﻡ ﳍﻤﺎ ﻣﻊ ﺻﻴﺎﻣﻚ " ﻭﺗﻌﺪﻳﺔ ِﻓ ْﻌﹶﻠ ْﻰ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﺑﺎﻟﻼﻡ ﺗﺸﻌﺮ ﺑﺄﻥ ﺫﻟﻚ ﰱ ﺍﻟﻨﻮﺍﻓﻞ ﺍﳌﻬﺪﺍﺓ ﻻ ﰱ ﺍﻟﻔﺮﻭﺽ‬ ‫ﻣﻦ ﺣﻴﺚ ﻗﻀﺎﺅﻫﺎ ‪ ،‬ﻭﻗﺪ ﻣﺮ ﺫﻟﻚ ﻭﻟﻮ ﱂ ﻳﺮﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻭ ﱂ ﻳﺼﺢ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻧﺺ ﳝﻨﻊ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﻟﻠﻤﻴﺖ‬ ‫ﻭﻗﺪ ﺗﻘﺪﻡ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻏﲑﻩ ﰱ ﺫﻟﻚ ‪.‬‬ ‫)ﺏ( ﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻤﺎ ‪:‬‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻫﻮ ﺩﻋﺎﺀ ﺑﻄﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﻟﻠﹼﻪ ﻟﻠﻤﻴﺖ ‪ ،‬ﻭﺃﺩﻟﺔ ﺍﻟﺪﻋﺎﺀ ﻋﺎﻣﺔ ﺗﺸﻬﺪ ﳌﺸﺮﻭﻋﻴﺘﻪ ‪ ،‬ﻭﻗﺪ ﺩﻋﺎ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻭﻏﲑﻫﻢ ﺑﺎﳌﻐﻔﺮﺓ ﻟﻐﲑﻫﻢ ‪ ،‬ﻓﻘﺎﻝ ﻧﻮﺡ }ﺭﺏ ﺍﻏﻔﺮ ﱃ ﻭﻟﻮﺍﻟﺪﻯ ﻭﳌﻦ ﺩﺧﻞ ﺑﻴﱴ ﻣﺆﻣﻨﺎ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻭﻻ ﺗﺰﺩ‬ ‫ﺍﻟﻈﺎﳌﲔ ﺇﻻ ﺗﺒﺎﺭﺍ { ﻧﻮﺡ ‪ ، ٢٨ :‬ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪ } :‬ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﱃ ﻭﻟﻮﺍﻟﺪﻯ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﳊﺴﺎﺏ { ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪ ، ٤١ :‬ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﺃﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻋﺎ ﻷﻫﻞ ﺑﻘﻴﻊ ﺍﻟﻐﺮﻗﺪ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺳﺒﻖ ﻃﻠﺒﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬ ‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻷﺧﻴﻬﻢ ﺑﻌﺪ ﺩﻓﻨﻪ ‪ ،‬ﻭﺭﻭﻯ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺒﻴﻬﻘﻰ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻣﺮﻓﻮﻉ ﺃﻭ ﻣﻮﻗﻮﻑ‬ ‫ﻋﻠﻴﻪ " ﺃﻥ ﺍﻟﺮﺟﻞ ﻟﺘﺮﻓﻊ ﺩﺭﺟﺘﻪ ﰱ ﺍﳉﻨﺔ ﻓﻴﻘﻮﻝ ‪ :‬ﺃﻧﱠﻰ ﻫﺬﺍ؟ ﻓﻴﻘﺎﻝ ‪:‬‬ ‫ﺑﺎﺳﺘﻐﻔﺎﺭ ﻭﻟﺪﻙ ﻟﻚ " ‪.‬‬ ‫)ﺝ( ﺍﻧﻔﺎﺫ ﻋﻬﺪ ﺍﻷﺑﻮﻳﻦ ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻭﺇﻛﺮﺍﻡ ﺍﻟﺼﺪﻳﻖ ‪:‬‬ ‫ﻛﻞ ﺫﻟﻚ ﻗﺮﺏ ﺑﺪﻧﻴﺔ ﺃﻭ ﻣﺎﻟﻴﺔ ﻳﻘﻮﻡ ﻬﺑﺎ ﺍﻟﻮﻟﺪ ﻓﻴﺆﺟﺮ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻳﺼﻞ ﺃﺛﺮﻫﺎ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺑﺮﺍ ﻭﺇﻛﺮﺍﻣﺎ ﻭﺇﺣﺴﺎﻧﺎ ‪ ،‬ﻭﻗﺪ‬ ‫ﺗﻘﺪﻡ ﻗﻮﻝ ﺷﺎﺭﺡ ﺍﻟﻜﻨﺰ ﰱ ﻫﺬﻩ ﺍﻟﻘﺮﺏ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﰱ ﻣﻌﺠﻢ ﺍﻟﻔﻘﻪ ﺍﳊﻨﺒﻠﻰ ﻋﻦ ﺫﻟﻚ ‪.‬‬ ‫)ﺩ( ﺍﻟﺼﻴﺎﻡ ﳍﻤﺎ ‪:‬‬ ‫ﻳﺪﻝ ﺣﺪﻳﺚ ﺍﻟﺪﺍﺭﻗﻄﲎ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻨﻔﻞ ﺑﺎﻟﺼﻴﺎﻡ ﻭﺇﻫﺪﺍﺋﻪ ﺇﱃ ﺍﳌﻴﺖ ‪ ،‬ﻭﻗﺪ ﺷﺮﻁ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺬﻟﻚ ﻭﻟﻐﲑﻩ‬ ‫ﻣﻦ ﺍﻟﻘﺮﺏ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﻴﺔ ﺳﺎﺑﻘﺔ ﺃﻭ ﻣﻘﺎﺭﻧﺔ ﻟﻠﻔﻌﻞ ‪ ،‬ﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻴﺔ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻨﻬﺎ ‪.‬‬

‫)ﻫـ( ﺍﻟﺼﺪﻗﺔ ﻋﻠﻴﻬﻤﺎ ‪:‬‬ ‫ﺭﻭﻯ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻰ ﻭﻏﲑﳘﺎ ﺃﻥ ﺃﻡ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﳌﺎ ﻣﺎﺗﺖ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻥ ﺃﻣﻰ ﻣﺎﺗﺖ‪ ،‬ﺃﻓﺄﺗﺼﺪﻕ ﻋﻨﻬﺎ‪،‬‬ ‫ﻗﺎﻝ " ﻧﻌﻢ" ﻗﻠﺖ ‪ :‬ﻓﺄﻯ ﺍﻟﺼﺪﻗﺔ ﺃﻓﻀﻞ؟ ﻗﺎﻝ ‪" :‬ﺳَﻘ ُﻰ ﺍﳌﺎﺀ" ‪.‬‬ ‫ﻗﺎﻝ ﺍﳊﺴﻦ ‪ :‬ﻓﺘﻠﻚ ﺳﻘﺎﻳﺔ ﺁﻝ ﺳﻌﺪ ﺑﺎﳌﺪﻳﻨﺔ ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ ‪ ،‬ﻭﺇﻻ ﻟﻜﺎﻧﺖ ﻣﺘﻌﻴﻨﺔ ﻭﱂ‬ ‫ﻳﺴﺄﻝ ﺳﻌﺪ ﻋﻦ ﺃﻓﻀﻠﻬﺎ ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺇﻥ ﻛﺎﻥ ﻟﺒﻌﺾ ﺍﶈﺪﺛﲔ ﻓﻴﻪ ﻣﻘﺎﻝ ﻓﺈﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺗﺸﻬﺪ ﺑﺄﻥ‬ ‫ﺍﻟﺼﺪﻗﺔ ﺗﻔﻴﺪ ﺍﳌﻴﺖ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﺃﻡ ﻣﻨﺪﻭﺑﺔ ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱏ ‪ :‬ﺃﻣﺎ ﺻﺪﻗﺔ ﺍﻟﻮﻟﺪ ﻓﻼ ﻛﻼﻡ ﻓﻴﻬﺎ ﻟﺜﺒﻮﻬﺗﺎ ﺑﺎﻟﻨﺺ ‪ ،‬ﻭﻷﻥ ﺍﻟﻮﻟﺪ ﻣﻦ ﻛﺴﺒﻪ ﻓﻠﻢ ﻳﺼﻞ ﺇﻟﻴﻪ ﻋﻤﻞ ﻏﲑﻩ ‪،‬‬ ‫ﺑﻞ ﻋﻤﻠﻪ ﻫﻮ‪ ،‬ﻣﺜﻞ ﺍﻟﺼﺪﻗﺔ ﺍﳉﺎﺭﻳﺔ ﻭﺍﻟﻌِﻠﹾﻢ ﺍﻟﺬﻯ ﻳﻨﺘﻔﻊ ﺑﻪ ﻭﺩﻋﺎﺀ ﺍﻟﻮﻟﺪ ﺍﻟﺼﺎﱀ ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﻟﻮﺻﻮﻝ ﺻﺪﻗﺘﻪ ﺇﱃ‬ ‫ﻭﺻﻴﺔ ‪ ،‬ﺃﻣﺎ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻷﺟﻨﱮ ﻓﺎﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻌﻤﻮﻣﻴﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻧﻪ ﻻ ﻳﺼﻞ ﺛﻮﺍﻬﺑﺎ ﺇﱃ ﺍﳌﻴﺖ ‪ ،‬ﻓﻴﻮﻗﻒ ﻋﻠﻴﻬﺎ‬ ‫ﺣﱴ ﻳﺄﺗﻰ ﺩﻟﻴﻞ ﻳﻘﺘﻀﻰ ﲣﺼﻴﺼﻬﺎ ﺍﻫـ ‪ .‬ﻟﻜﻦ ﺍﻟﺮﺍﻓﻌﻰ ﻭﺍﻟﻨﻮﻭﻯ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻗﺎﻻ‪ :‬ﻳﺴﺘﻮﻯ ﰱ ﺍﻟﺼﺪﻗﺔ ﺍﻟﻮﺍﺭﺙ‬ ‫ﻭﻏﲑﻩ ‪ ،‬ﻭﺣﻜﻰ ﺍﻟﻨﻮﻭﻯ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻘﻊ ﻋﻦ ﺍﳌﻴﺖ ﻭﻳﺼﻞ ﺛﻮﺍﻬﺑﺎ ﻣﻦ ﺍﻟﻮﻟﺪ ﻭﻏﲑﻩ " ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺝ‬ ‫‪ ٤‬ﺹ ‪. " ١٤٢‬‬

‫ﻫﺬﺍ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻔﻬﻢ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﰱ ﻛﻼﻡ ﺍﻟﺸﻮﻛﺎﱏ ﻭﻏﲑﻩ ﻣﻦ ﺃﻥ ﺍﻟﺬﻯ ﻭﺻﻞ ﺇﱃ ﺍﳌﻴﺖ ﻣﻦ ﻭﻟﺪﻩ ﻫﻮ ﻋﻤﻠﻪ ﻭﻟﻴﺲ‬

‫ﻋﻤﻞ ﺍﻟﻮﻟﺪ‪ ،‬ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻌﻤﻠﻪ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ ﳏﺴﻮﺏ ﻷﺑﻴﻪ ﻭﻟﻴﺲ ﳏﺴﻮﺑﺎ ﻟﻠﻮﻟﺪ ‪ ،‬ﻭﺇﻻ ﻟﻀﺎﻉ ﺍﻟﻮﻟﺪ‬ ‫ﻭﺣﺮﻡ ﺛﻮﺍﺏ ﻋﻤﻠﻪ ﺍﻟﺒﺪﱏ ﺑﺎﻟﺬﺍﺕ ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻭﺻﻮﻝ ﻣﺜﻞ ﺛﻮﺍﺑﻪ ﻷﺑﻴﻪ ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﰱ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ‬ ‫ﻟﻠﻤﻴﺖ ‪.‬‬ ‫)ﻭ(ﺍﳊﺞ ﻟﻠﻮﺍﻟﺪﻳﻦ ‪:‬‬ ‫ﻣﺮ ﺟﻮﺍﺯ ﻗﻀﺎﺀ ﺍﳊﺞ ﻋﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﻌﺪ ﺍﳌﻮﺕ ‪ ،‬ﻭﱂ ﻳﺮﺩ ﻣﺎ ﳝﻨﻊ ﺑﺮﳘﺎ ﺑﺎﳊﺞ ﺃﻭ‪ ،‬ﺑﻐﲑﻩ ﻣﻦ ﺍﻟﻘﺮﺏ ﻛﻤﺎ ﺗﻘﺪﻡ ‪.‬‬ ‫)ﺯ( ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ‪:‬‬ ‫ﰱ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﻴﺖ ﺧﻼﻑ ﻟﻠﻌﻠﻤﺎﺀ ﺑﲔ ﺍﳌﻨﻊ ﻣﻦ ﺍﺳﺘﻔﺎﺩﺗﻪ ﻬﺑﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻬﻧﺎ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ ﻻ ﺗﻘﺒﻞ ﺍﻟﻨﻴﺎﺑﺔ‪ ،‬ﻭﺑﲔ‬ ‫ﺍﳉﻮﺍﺯ ﺑﻨﺎﺀ ﻋﻠﻰ ﺭﺟﺎﺀ ﺭﲪﺔ ﺍﷲ ﻭﻣﺎ ﻭﺭﺩ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻭﻣﻦ ﺗﺘﺒﻊ ﺃﻗﻮﺍﻝ ﺍﻟﻜﺜﲑﻳﻦ ﳝﻜﻦ ﺍﺳﺘﻨﺘﺎﺝ ﻣﺎ ﻳﻠﻰ ‪:‬‬ ‫‪ - ١‬ﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﲝﻀﺮﺓ ﺍﳌﻴﺖ ﻓﺎﻧﺘﻔﺎﻋﻪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻣﺮﺟﻮ ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻌﻬﺎ ﺇﻫﺪﺍﺀ ﺃﻡ ﱂ ﻳﻜﻦ ‪ ،‬ﻭﺫﻟﻚ ﲝﻜﻢ‬ ‫ﺍﺠﻤﻟﺎﻭﺭﺓ ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﺇﺫﺍ ﺗﻠﻰ ‪ ،‬ﻭﲞﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﰱ ﺍﺟﺘﻤﺎﻉ ‪ ،‬ﺣﻔﺖ ﺍﻟﻘﺎﺭﺋﲔ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ‪،‬‬ ‫ﻭﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﺭﻭﻯ ﻣﺴﻠﻢ ﻗﻮﻝ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰱ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ‬ ‫ﻳﻘﺮﺅﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ ﺇﻻ ﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ﻭﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ " ! ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﺫﻛﺮ ﺑﻞ ﺃﻓﻀﻞ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﺣﺪﻳﺚ ‪ " :‬ﻻ ﻳﻘﻌﺪ ﻗﻮﻡ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ‬ ‫ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ﻭﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻴﻤﻦ ﻋﻨﺪﻩ " ‪.‬‬ ‫ﺑﻞ ﻻ ﻳﺸﺘﺮﻁ ﻟﻨﺰﻭﻝ ﺍﳌﻼﺋﻜﺔ ﻭﻏﲑﻫﻢ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﺍﻟﺬﻛﺮ ﰱ ﲨﺎﻋﺔ ‪ ،‬ﻓﻴﺤﺼﻞ ﺫﻟﻚ ﻟﻠﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ‪،‬‬ ‫ﻀﻴْﺮ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﰱ ﻣﺮﺑﺪﻩ ﻭﲜﻮﺍﺭﻩ ﻭﻟﺪﻩ ﻭﻓﺮﺳﻪ ‪ ،‬ﻭﺟﺎﺀ‬ ‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻣﺴﻠﻢ ﺣﺪﻳﺚ ﹸﺃ َﺳﻴْﺪ ﺑﻦ ُﺣ َ‬ ‫ﻓﻴﻪ ‪.‬‬ ‫ﻓﺈﺫﺍ ﻣﺜﻞ ﺍﻟﻈﻠﺔ ﻓﻮﻕ ﺭﺃﺳﻰ‪ ،‬ﻓﻴﻬﺎ ﺃﻣﺜﺎﻝ ﺍﻟﺴﱡ َﺮﺝ ﻋﺮﺟﺖ ﰱ ﺍﳉﻮ ﺣﱴ ﻣﺎ ﺃﺭﺍﻫﺎ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺗﻠﻚ ﺍﳌﻼﺋﻜﺔ ﺗﺴﺘﻤﻊ ﻟﻚ ‪ ،‬ﻭﻟﻮ ﻗﺮﺃﺕ ﻷﺻﺒﺤﺖ ﻳﺮﺍﻫﺎ ﺍﻟﻨﺎﺱ ﻣﺎ ﺗﺴﺘﺘﺮ ﻣﻨﻬﻢ " ‪.‬‬

‫ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺺ ﻗﺪ ﺟﺎﺀ ﺑﻘﺮﺍﺀﺓ }ﻳﺲ { ﻋﻨﺪ ﺍﳌﻴﺖ ‪ ،‬ﺭﻭﻯ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻰ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ‪ ،‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ‬ ‫ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﺎﻩ ﺃﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪" :‬ﻗﻠﺐ ﺍﻟﻘﺮﺁﻥ ﻳﺲ ‪ ،‬ﻻ ﻳﻘﺮﺅﻫﺎ ﺭﺟﻞ ﻳﺮﻳﺪ ﺍﻟﻠﹼﻪ‬ ‫ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﺇﻻ ﻏﻔﺮ ﺍﷲ ﻟﻪ ‪ ،‬ﺍﻗﺮﺀﻭﻫﺎ ﻋﻠﻰ ﻣﻮﺗﺎﻛﻢ " ﻭﻗﺪ ﺃﻋﻞ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻭﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ‪ ،‬ﻟﻜﻦ‬ ‫ﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ ‪ ،‬ﻭﲪﻠﻪ ﺍﳌﺼﺤﺤﻮﻥ ﻟﻪ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﺣﺎﻝ ﺍﻻﺣﺘﻀﺎﺭ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺣﺪﻳﺚ ﰱ‬ ‫ﻣﺴﻨﺪ ﺍﻟﻔﺮﺩﻭﺱ "ﻣﺎ ﻣﻦ ﻣﻴﺖ ﳝﻮﺕ ﻓﺘﻘﺮﺃ ﻋﻨﺪﻩ ﻳﺲ ﺇﻻ ﻫﻮﻥ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ " ﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻝ ‪ :‬ﺇﻥ ﻟﻔﻆ ﺍﳌﻴﺖ‬ ‫ﻋﺎﻡ ﻻ ﳜﺘﺺ ﺑﺎﶈﺘﻀﺮ‪ ،‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺍﺳﺘﻔﺎﺩﺗﻪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻋﻨﺪﻩ ﺇﺫﺍ ﺍﻧﺘﻬﺖ ﺣﻴﺎﺗﻪ ‪ ،‬ﺳﻮﺍﺀ ﺩﻓﻦ ﺃﻡ ﱂ ﻳﺪﻓﻦ ‪ ،‬ﺭﻭﻯ‬ ‫ﺍﻟﺒﻴﻬﻘﻰ ﺑﺴﻨﺪ ﺣﺴﻦ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺍﺳﺘﺤﺐ ﻗﺮﺍﺀﺓ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺧﺎﲤﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻘﱪ ﺑﻌﺪ ﺍﻟﺪﻓﻦ ‪ .‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ‬ ‫ﺍﻟﺬﻯ ﻗﺎﻝ ﰲ ﺻﺤﻴﺤﻪ ﻣﻌﻠﻘﺎ ﻋﻠﻰ ﺣﺪﻳﺚ " ﺍﻗﺮﺀﻭﺍ ﻋﻠﻰ ﻣﻮﺗﺎﻛﻢ ﻳﺲ" ﺃﺭﺍﺩ ﺑﻪ ﻣﻦ ﺣﻀﺮﺗﻪ ﺍﳌﻨﻴﺔ ﻻ ﺃﻥ ﺍﳌﻴﺖ ﻳﻘﺮﺃ‬ ‫ﻋﻠﻴﻪ ﺭﺩ ﺍﶈﺐ ﺍﻟﻄﱪﻯ ‪ ،‬ﺑﺄﻥ ﺫﻟﻚ ﻏﲑ ﻣﺴﻠﻢ ﻟﻪ ﻭﺇﻥ ﺳﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻠﻘﲔ ﺣﺎﻝ ﺍﻻﺣﺘﻀﺎﺭ ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱏ ‪ :‬ﻭﺍﻟﻠﻔﻆ ﻧﺺ ﰱ ﺍﻷﻣﻮﺍﺕ ‪ ،‬ﻭﺗﻨﺎﻭﻟﻪ ﻟﻠﺤﻰ ﺍﶈﺘﻀﺮ ﳎﺎﺯ ﻓﻼ ﻳﺼﺎﺭ ﺇﻟﻴﻪ ﺇﻻ ﻟﻘﺮﻳﻨﺔ " ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺝ‬ ‫‪ ٤‬ﺹ ‪ " ٥٢‬ﻭﺍﻟﻨﻮﻭﻯ ﺫﻛﺮ ﰱ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﲢﺖ ﻋﻨﻮﺍﻥ ‪ :‬ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﺑﻌﺪ ﺩﻓﻨﻪ ﻭﺍﻟﻘﻌﻮﺩ ﻋﻨﺪ ﻗﱪﻩ ﺳﺎﻋﺔ‬ ‫ﻟﻠﺪﻋﺎﺀ ﻟﻪ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﻘﺮﺍﺀﺓ "ﺍﻟﺒﺎﺏ ﺍﳊﺎﺩﻯ ﻭﺍﻟﺴﺘﻮﻥ ﺑﻌﺪ ﺍﳌﺎﺋﺔ" ﺫﻛﺮ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻰ ﻗﺎﻝ ‪ :‬ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ‬

‫ﻋﻨﺪﻩ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺇﻥ ﺧﺘﻤﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﺣﺴﻨﺎ ‪ ،‬ﻭﺟﺎﺀ ﰱ ﺍﳌﻐﲎ ﻻﺑﻦ ﻗﺪﺍﻣﺔ "ﺹ ‪ : "٧٥٨‬ﺗﺴﻦ ﻗﺮﺍﺀﺓ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﻟﻘﱪ ﻭﻫﺒﺔ ﺛﻮﺍﻬﺑﺎ ‪ ،‬ﻭﺭﻭﻯ ﺃﲪﺪ ﺃﻧﻪ ﺑﺪﻋﺔ‪ ،‬ﰒ ﺭﺟﻊ ﻋﻨﻪ ‪ .‬ﻭﻛﺮﻩ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﱪ‬ ‫ﺣﻴﺚ ﱂ ﺗﺮﺩ ﻬﺑﺎ ﺍﻟﺴﻨﺔ ‪ .‬ﻟﻜﻦ ﺍﻟﻘﺮﺍﰱ ﺍﳌﺎﻟﻜﻰ ﻗﺎﻝ ‪:‬‬ ‫ﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺃﻥ ﳛﺼﻞ ﻟﻠﻤﻮﺗﻰ ﺑﺮﻛﺔ ﺍﻟﻘﺮﺍﺀﺓ ‪ ،‬ﻛﻤﺎ ﳛﺼﻞ ﳍﻢ ﺑﺮﻛﺔ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﻳﺪﻓﻦ ﻋﻨﺪﻫﻢ ﺃﻭ ﻳﺪﻓﻨﻮﻥ ﻋﻨﺪﻩ‬ ‫‪.‬‬ ‫‪- ٢‬ﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﳌﻴﺖ ﺃﻭ ﻋﻦ ﺍﻟﻘﱪ ﻭﺍﻣﺘﻨﻊ ﺍﻧﺘﻔﺎﻋﻪ ﺑﻪ ﲝﻜﻢ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻭﺣﻀﻮﺭ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﺍﺧﺘﻠﻒ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ ﰱ ﺟﻮﺍﺯ ﺍﻧﺘﻔﺎﻉ ﺍﳌﻴﺖ ﺑﻪ ‪ ،‬ﻭﻫﻨﺎﻙ ﺛﻼﺙ ﺣﺎﻻﺕ ﺩﺍﺭ ﺍﳋﻼﻑ ﺣﻮﳍﺎ ﺑﲔ ﺍﳉﻮﺍﺯ ﻭﻋﺪﻣﻪ ‪:‬‬ ‫ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ‪:‬‬ ‫ﺇﺫﺍ ﻗﺮﻯﺀ ﺍﻟﻘﺎﺭﻯﺀ ﰒ ﺩﻋﺎ ﺍﷲ ﲟﺎ ﻗﺮﺃ ﺃﻥ ﻳﺮﺣﻢ ﺍﳌﻴﺖ ﺃﻭ ﻳﻐﻔﺮ ﻟﻪ ‪ ،‬ﻓﻘﺪ ﺗﻮﺳﻞ ﺍﻟﻘﺎﺭﻯﺀ ﺇﱃ ﺍﻟﻠﹼﻪ ﺑﻌﻤﻠﻪ ﺍﻟﺼﺎﱀ ﻭﻫﻮ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ‪ ،‬ﻭﺩﻋﺎ ﻟﻠﻤﻴﺖ ﺑﺎﻟﺮﲪﺔ ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﻣﺘﻔﻖ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻭﻋﻠﻰ ﺭﺟﺎﺀ ﺍﻧﺘﻔﺎﻋﻪ ﻟﻪ ﺇﻥ ﻗﺒﻠﻪ ﺍﻟﻠﹼﻪ ‪ ،‬ﻛﻤﻦ ﺗﻮﺳﻠﻮﺍ‬ ‫ﺇﱃ ﺍﷲ ﺑﺼﺎﱀ ﺃﻋﻤﺎﳍﻢ ﻓﺎﻧﻔﺮﺟﺖ ﻋﻨﻬﻢ ﺍﻟﺼﺨﺮﺓ ﺍﻟﱴ ﺳﺪﺕ ﻓﻢ ﺍﻟﻐﺎﺭ‪ ،‬ﻭﰱ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ‬ ‫ﺧﻼﻑ ﻳﺬﻛﺮ ﰱ ﻋﺪﻡ ﻧﻔﻊ ﺍﳌﻴﺖ ﺑﺎﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ ‪.‬‬ ‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪:‬‬ ‫ﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺎﺭﺉ ﰒ ﺩﻋﺎ ﺍﷲ ﺃﻥ ﻳﻬﺪﻯ ﻣﺜﻞ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ ﺇﱃ ﺍﳌﻴﺖ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ‪ :‬ﻭﻳﻨﺒﻐﻰ ﺍﳉﺰﻡ ﺑﻨﻔﻊ ‪ :‬ﺍﻟﻠﻬﻢ‬ ‫ﺃﻭﺻﻞ ﺛﻮﺍﺏ ﻣﺎ ﻗﺮﺃﻧﺎﻩ ‪ ،‬ﺃﻯ ﻣﺜﻠﻪ ‪ ،‬ﻓﻬﻮ ﺍﳌﺮﺍﺩ ‪ ،‬ﻭﺃﻥ ﻳﺼﺮﺡ ﺑﻪ ﻟﻔﻼﻥ ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻧﻔﻌﻪ ﺍﻟﺪﻋﺎﺀ ﲟﺎ ﻟﻴﺲ ﻟﻠﺪﺍﻋﻰ ﻓﻤﺎ‬ ‫ﻟﻪ ﺃﻭﱃ ‪ ،‬ﻭﳚﺮﻯ ﺫﻟﻚ ﰱ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ‪ .‬ﻭﻣﻌﲎ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺃﻥ ﺍﻟﺪﺍﻋﻰ ﻳﺪﻋﻮ ﺍﻟﻠﹼﻪ ﺃﻥ ﻳﺮﺣﻢ ﺍﳌﻴﺖ ‪:‬‬ ‫ﻭﺍﻟﺮﲪﺔ ﻟﻴﺴﺖ ﻣﻠﻜﺎ ﻟﻪ ﺑﻞ ﷲ ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺯ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﺮﲪﺔ ﻭﻫﻰ ﻟﻴﺴﺖ ﻟﻪ ﻓﺄﻭﱃ ﺃﻥ ﳚﻮﺯ ﺍﻟﺪﻋﺎﺀ ﲟﺎ ﻟﻪ ﻫﻮ ﻭﻫﻮ‬ ‫ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﻣﺜﻠﻬﺎ ‪ .‬ﻭﻛﺬﻟﻚ ﳚﻮﺯ ﰱ ﻛﻞ ﻗﺮﺑﺔ ﻳﻔﻌﻠﻬﺎ ﺍﳊﻰ ﻣﻦ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺻﺪﻗﺔ ‪ ،‬ﰒ ﻳﺪﻋﻮ ﺑﻌﺪﻫﺎ ﺃﻥ‬ ‫ﻳﻮﺻﻞ ﺍﷲ ﻣﺜﻞ ﺛﻮﺍﻬﺑﺎ ﺇﱃ ﺍﳌﻴﺖ ‪ .‬ﻭﻗﺪ ﺗﻘﺪﻡ ﻛﻼﻡ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰱ ﺍﳌﻐﲎ ﻋﻦ ﺫﻟﻚ ‪.‬‬ ‫ﻭﺍﻟﺪﻋﺎﺀ ﺑﺈﻫﺪﺍﺀ ﻣﺜﻞ ﺛﻮﺍﺏ ﺍﻟﻘﺎﺭﺉ ﺇﱃ ﺍﳌﻴﺖ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻝ ﺍﺠﻤﻟﻴﺰﻳﻦ ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻭﺻﻞ ﺛﻮﺍﺏ ﻣﺎ ﻗﺮﺃﺗﻪ ﻟﻔﻼﻥ ‪.‬‬

‫ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪:‬‬ ‫ﺇﺫﺍ ﻧﻮﻯ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﻮﺍﺏ ‪ ،‬ﺃﻯ ﻣﺜﻠﻪ ‪ ،‬ﻟﻠﻤﻴﺖ ﺍﺑﺘﺪﺍﺀ ﺃﻯ ﻗﺒﻞ ﻗﺮﺍﺀﺗﻪ ﺃﻭ ﰱ ﺃﺛﻨﺎﺋﻬﺎ ﻳﺼﻞ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬ ‫‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻷﰉ ‪ :‬ﺇﻥ ﻗﺮﺃ ﺍﺑﺘﺪﺍﺀ ﺑﻨﻴﺔ ﺍﳌﻴﺖ ﻭﺻﻞ ﺇﻟﻴﻪ ﺛﻮﺍﺑﻪ ‪ ،‬ﻭﺇﻥ ﻗﺮﺃ ﰒ ﻭﻫﺒﻪ ﱂ ﻳﺼﻞ ‪ ،‬ﻷﻥ ﺛﻮﺍﺏ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻘﺎﺭﺉ ﻻ ﻳﻨﺘﻘﻞ ﻋﻨﻪ ﺇﱃ ﻏﲑﻩ ‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺭﺷﺪ ﰱ ﻧﻮﺍﺯﻟﻪ ‪ :‬ﺇﻥ ﻗﺮﺃ ﻭﻭﻫﺐ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ ﳌﻴﺖ ﺟﺎﺯ‬ ‫ﻭﺣﺼﻞ ﻟﻠﻤﻴﺖ ﺃﺟﺮﻩ ‪ ،‬ﻭﻭﺻﻞ ﺇﻟﻴﻪ ﻧﻔﻌﻪ ‪ ،‬ﻭﱂ ﻳﻔﺼﻞ ﺑﲔ ﻛﻮﻥ ﺍﳍﺒﺔ ﻗﺒﻞ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﻣﻌﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ‪ ،‬ﻭ ﻟﻌﻠﻪ ﻳﺮﻳﺪ‬ ‫ﻣﺎ ﻗﺎﻟﻪ ﺍﻷﰉ ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﺍﻧﺘﻔﺎﻉ ﺍﳌﻴﺖ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻣﻊ ﺍﻹﻫﺪﺍﺀ ﺃﻭ ﺍﻟﻨﻴﺔ ﻫﻮ ﻣﺎ ﺭﺁﻩ ﺍﶈﻘﻘﻮﻥ ﻣﻦ ﻣﺘﺄﺧﺮﻯ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ‪ ،‬ﻭﺃﻭﻟﻮﺍ ﺍﳌﻨﻊ‬ ‫ﻋﻠﻰ ﻣﻌﲎ ﻭﺻﻮﻝ ﻋﲔ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻯ ﻟﻠﻘﺎﺭﺉ ﺃﻭ ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ﻻ ﲝﻀﺮﺓ ﺍﳌﻴﺖ ﻭﻻ ﺑﻨﻴﺔ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ ﻟﻪ ‪ ،‬ﺃﻭ ﻧﻴﺘﻪ‬ ‫ﻭﱂ ﻳﺪﻉ ﻟﻪ ‪ ،‬ﻭﻗﺪ ﺭﺟﺢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﺃﲪﺪ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ ،‬ﻭﻗﺪ ﻣﺮ ﻛﻼﻣﻬﻢ ﰱ ﺫﻟﻚ ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱏ " ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺝ ‪ ٤‬ﺹ ‪ " ١٤٢‬ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﻻ ﻳﺼﻞ ﺇﱃ‬ ‫ﺍﳌﻴﺖ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻭﺫﻫﺐ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻰ ﺇﱃ ﺃﻧﻪ ﻳﺼﻞ‬ ‫‪ ،‬ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﻨﻮﻭﻯ ﰱ ﺍﻷﺫﻛﺎﺭ‪ ،‬ﻭﰱ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ ‪ :‬ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﻋﻨﺪﻧﺎ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﻭﺍﳌﺨﺘﺎﺭ‬

‫ﺍﻟﻮﺻﻮﻝ ﺇﺫﺍ ﺳﺄﻝ ﺍﷲ ﺇﻳﺼﺎﻝ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ ‪ ،‬ﻭﻳﻨﺒﻐﻰ ﺍﳉﺰﻡ ﺑﻪ ﻷﻧﻪ ﺩﻋﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺯ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﲟﺎ ﻟﻴﺲ ﻟﻠﺪﺍﻋﻰ‬

‫ﻓﻸﻥ ﳚﻮﺯ ﲟﺎ ﻫﻮ ﻟﻪ ﺃﻭﱃ‪ ،‬ﻭﻳﺒﻘﻰ ﺍﻷﻣﺮ ﻓﻴﻪ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺍﺳﺘ ﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﳜﺘﺺ ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﺑﻞ ﳚﺮﻯ‬ ‫ﰱ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ‪ .‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻔﻊ ﺍﳌﻴﺖ ﻭﺍﳊﻰ ‪ ،‬ﻭﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ‪ ،‬ﺑﻮﺻﻴﺔ ﻭﻏﲑﻫﺎ‬ ‫ﻭﻋﻠﻰ ﺫﻟﻚ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺃﻓﻀﻞ ﺍﻟﺪﻋﺎﺀ ﺃﻥ ﻳﺪﻋﻮ ﻷﺧﻴﻪ ﺑﻈﻬﺮ ﺍﻟﻐﻴﺐ ‪ .‬ﺍﻫـ ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻷﰉ ‪ :‬ﻭﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻤﻴﺖ ‪ ،‬ﻭﺇﻥ ﺣﺼﻞ ﺍﳋﻼﻑ ﻓﻴﻬﺎ ﻓﻼ ﻳﻨﺒﻐﻰ ﺇﳘﺎﳍﺎ ﻓﻠﻌﻞ ﺍﳊﻖ ﺍﻟﻮﺻﻮﻝ ‪ ،‬ﻓﺈﻥ‬ ‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻐﻴﺒﺔ ﻋﻨﺎ ‪ ،‬ﻭﻟﻴﺲ ﺍﳋﻼﻑ ﰱ ﺣﻜﻢ ﺷﺮﻋﻰ ﺇﳕﺎ ﻫﻮ ﰱ ﺃﻣﺮ ﻫﻞ ﻳﻘﻊ ﻛﺬﻟﻚ ﺃﻡ ﻻ ‪.‬‬ ‫ﻭﺃﻧﺎ ﻣﻊ ﺍﻷﰉ ﰱ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻤﻴﺖ ﺇﻥ ﱂ ﺗﻨﻔﻊ ﺍﳌﻴﺖ ﻓﻬﻰ ﻟﻠﻘﺎﺭﺉ‪ ،‬ﻓﺎﳌﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪،‬‬ ‫ﻭﻻ ﺿﺮﺭ ﻣﻨﻬﺎ ﻋﻠﻰ ﺃﺣﺪ ‪.‬‬ ‫ﻣﻊ ﺗﻐﻠﻴﺐ ﺍﻟﺮﺟﺎﺀ ﰱ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﻭﻓﻀﻠﻪ ﺃﻥ ﻳﻔﻴﺪ ﻬﺑﺎ ﺍﳌﻴﺖ ﻛﺎﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻭﻏﲑﳘﺎ ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﳋﻼﻑ ﳏﻠﻪ ﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﺑﻐﲑ ﺃﺟﺮ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻗﺮﺉ ﺑﺄﺟﺮ ﻓﺎﳉﻤﻬﻮﺭ ﻋﻠﻰ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻉ ﻟﻠﻤﻴﺖ ﺑﻪ ‪ .‬ﻷﻥ‬ ‫ﺍﻟﻘﺎﺭﺉ ﺃﺧﺬ ﺛﻮﺍﺑﻪ ﺍﻟﺪﻧﻴﻮﻯ ﻋﻠﻴﻬﺎ ﻓﻠﻢ ﻳﺒﻖ ﻟﺪﻳﻪ ﻣﺎ ﻳﻬﺪﻳﻪ ﺃﻭ ﻳﻬﺪﻯ ﻣﺜﻞ ﺛﻮﺍﺑﻪ ﺇﱃ ﺍﳌﻴﺖ ‪ ،‬ﻭﱂ ﺗﻜﻦ ﻗﺮﺍﺀﺗﻪ ﻟﻮﺟﻪ‬ ‫ﺍﻟﻠﹼﻪ ﺣﱴ ﻳﺪﻋﻮﻩ ﺑﺼﺎﱀ ﻋﻤﻠﻪ ﺃﻥ ﻳﻨﻔﻊ ﻬﺑﺎ ﺍﳌﻴﺖ ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﺪﻧﻴﺎ ‪ ،‬ﻭﻳﺘﺄﻛﺪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ‬ ‫ﻣﺴﺎﻭﻣﺔ ﺃﻭ ﺍﺗﻔﺎﻕ ﺳﺎﺑﻖ ﻋﻠﻰ ﺍﻷﺟﺮ ﺃﻭ ﻣﻌﻠﻮﻡ ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ‪ ،‬ﺃﻣﺎ ﺍﳍﺪﻳﺔ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻧﻔﺲ ﺍﻟﻘﺎﺭﺉ‬ ‫ﻣﺘﻌﻠﻘﺔ ﻬﺑﺎ ﻓﻘﺪ ﻳﺮﺟﻰ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻨﻔﻊ ﻟﻠﻤﻴﺖ ‪ .‬ﻭﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ‪ ،‬ﻭﺃﺣﺬﺭ ﻗﺎﺭﺉ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ‬ ‫ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﻄﱪﺍﱏ ﻭﺍﻟﺒﻴﻬﻘﻰ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺷﺒﻞ " ﺍﻗﺮﺀﻭﺍ ﻟﻠﻘﺮﺁﻥ ﻭﺍﻋﻤﻠﻮﺍ ﺑﻪ ‪ ،‬ﻭﻻ ﲡﻔﻮﺍ ﻋﻨﻪ‪ ،‬ﻭﻻ ﺗﻐﻠﻮﺍ‬ ‫ﻓﻴﻪ ‪ ،‬ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺑﻪ ‪ ،‬ﻭﻻ ﺗﺴﺘﻜﺜﺮﻭﺍ ﺑﻪ {ﻗﺎﻝ ﺍﳍﻴﺜﻤﻰ ‪ :‬ﺭﺟﺎﻝ ﺃﲪﺪ ﺛﻘﺎﺕ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰱ ﺍﻟﻔﺘﺢ ‪ :‬ﺳﻨﺪﻩ‬ ‫ﻗﻮﻯ ‪.‬‬ ‫ﻭﻓﺴﺮ ﺍﻷﻛﻞ ﺑﻪ ﺑﺄﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻪ ‪ ،‬ﻛﻤﺎ ﻓﺴﺮ ﺑﺎﻻﺳﺘﺠﺪﺍﺀ ﺑﻪ ﻭﺍﻟﺘﺴﻮﻝ ‪.‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺣﺴﻨﲔ ﳏﻤﺪ ﳐﻠﻮﻑ ﰱ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ‪:‬‬ ‫ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻻ ﳚﻮﺯ ﺃﺧﺬﻫﺎ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻘﺮﺏ ﻭﺍﻟﻄﺎﻋﺎﺕ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺮﺍﺀﺗﻪ ﻭﻟﻜﻦ‬

‫ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ ﺍﺳﺘﺜﻨﻮﺍ ﻣﻦ ﺫﻟﻚ ﺃﻣﻮﺭﺍ ‪ ،‬ﻣﻨﻬﺎ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﲜﻮﺍﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻪ‬ ‫ﺍﺳﺘﺤﺴﺎﻧﺎ ‪ ،‬ﺧﺸﻴﺔ ﺿﻴﺎﻋﻪ ‪ ،‬ﻭﻟﻜﻦ ﺑﻘﻰ ﺣﻜﻢ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻣﺎ ﺗﻘﺮﺭ ﰱ ﺃﺻﻞ ﺍﳌﺬﻫﺐ ﻣﻦ‬ ‫ﻋﺪﻡ ﺍﳉﻮﺍﺯ‪ ،‬ﻭﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ ﻻ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ‪ ،‬ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺣﺪﻳﺚ‬ ‫" ﺍﻗﺮﺀﻭﺍ ﺍﻟﻘﺮﺁﻥ ‪ " . . .‬ﺍﻟﺬﻯ ﺗﻘﺪﻡ ‪ .‬ﻣﺬﻫﺐ ﺍﳌﺎﻟﻜﻴﺔ ﻻ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﻨﻴﺎﺑﺔ ﻣﻦ ﺍﳌﻄﻠﻮﺏ‬ ‫ﺷﺮﻋﺎ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ‪ ،‬ﻭﻟﻜﻦ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻣﺎ ﻳﻘﺒﻞ ﺍﻟﻨﻴﺎﺑﺔ ‪ ،‬ﻭﻣﻨﻬﺎ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺮﺍﺀﺗﻪ ‪ ،‬ﻭﻣﺬﻫﺐ‬ ‫ﺍﻟﺸﺎﻓﻌﻴﺔ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌﻠﻴﻤﻪ ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﱪ ﺃﻭ ﺑﻌﻴﺪﺓ ﻋﻨﻪ ‪ ،‬ﻣﻊ‬ ‫ﺍﻟﺪﻋﺎﺀ ﺑﻮﺻﻮﻝ ﺍﻟﺜﻮﺍﺏ ﺇﱃ ﺍﳌﻴﺖ ﺍﻫـ‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٢٣٣٥‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ٥٥٤١‬ﻫﺒﺔ ﺛﻮﺍﺏ ﺃﻋﻤﺎﻝ ﺍﳊﻲ ﻟﻠﻤﻴﺖ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ١٢ :‬ﲨﺎﺩﻱ ﺍﻟﺜﺎﻧﻴﺔ ‪١٤٢٤‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺑﺴﻢ ﺍ ﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻫﻞ ﻳﺼﻞ ﺛﻮﺍﺏ ﻫﺒﺔ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﻴﺖ ‪..‬ﻭﻟﻜﻢ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ‬ ‫ﺍﻟﻔﺘﻮﻯ‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻓﻘﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﻧﻔﻌﻬﻤﺎ‪ ،‬ﻭﱂ ﻳﺸﺬ ﻋﻦ ﺫﻟﻚ ﺇﻻ ﺍﳌﺒﺘﺪﻋﺔ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻻ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﺷﻲﺀ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺇﻻ ﻋﻤﻠﻪ ﺃﻭ ﺍﳌﺘﺴﺒﺐ ﻓﻴﻪ‪ .‬ﻭﺍﻷﺧﺒﺎﺭ ﰲ ﺫﻟﻚ ﺛﺎﺑﺘﺔ ﻣﺸﻬﻮﺭﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‬ ‫ﻭﻏﲑﳘﺎ ﻭﻗﺪ ﺫﻛﺮ ﻣﺴﻠﻢ ﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﰲ ﺍﻟﺼﺪﻗﺔ ﺧﻼﻑ‪ .‬ﻭﺍﺧﺘﻠﻒ ﺃﻫﻞ‬ ‫ﺍﻟﻌﻠﻢ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻄﻮﻋﻴﺔ ﻛﺎﻟﺼﻴﺎﻡ ﻋﻨﻪ ﻭﺻﻼﺓ ﺍﻟﺘﻄﻮﻉ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﳓﻮ ﺫ ﻟﻚ‪ .‬ﻭﺫﻫﺐ‬ ‫ﺃﲪﺪ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻏﲑﳘﺎ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺇﱃ ﺃﻥ ﺍﳌﻴﺖ ﻳﻨﺘﻔﻊ ﺑﺬﻟﻚ‪ ،‬ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺼﻞ ﻟﻠﻤﻴﺖ‪ .‬ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ (‬ ‫]ﺍﻟﻨﺠﻢ‪ [٣٩:‬ﻭﺑﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍ ﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ……‪ "..‬ﻭﺍﻵﻳﺔ‬ ‫ﻭﺍﳊﺪﻳﺚ ﺃﺟﺎﺏ ﻋﻨﻬﻤﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﺑﺄﺟﻮﺑﺔ ﺃﻗﺮﻬﺑﺎ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﻳﺔ ﺃﻥ ﻇﺎﻫﺮﻫﺎ ﻻ ﳜﺎﻟﻒ ﻣﺎ‬ ‫ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ‪ ) :‬ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ( ﻭﻫﺬﺍ ﺣﻖ‪ ،‬ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﺴﺘﺤﻖ‬ ‫ﺳﻌﻴﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﳝﻠﻜﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﳝﻠﻚ ﻣﻦ ﺍﳌﻜﺎﺳﺐ ﺇﻻ ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﻫﻮ‪ ،‬ﻭﺃﻣﺎ ﺳﻌﻲ ﻏﲑﻩ ﻓﻬﻮ ﺣﻖ ﻭﻣﻠﻚ ﻟﺬﻟﻚ‬ ‫ﺍﻟﻐﲑ ﻻ ﻟﻪ‪ ،‬ﻭﳍﺬﺍ ﺍﻟﻐﲑ ﺃﻥ ﻳﻬﺪﻱ ﺳﻌﻴﻪ ﳌﻦ ﺷﺎﺀ ‪ .‬ﻓﺈﻧﻪ ﻟﻴﺲ ﻛﻞ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﳊﻲ ﺃﻭ ﺍﳌﻴﺖ ﻣﻦ ﺳﻌﻴﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻣﻦ ﺳﻌﻴﻪ ﻓﻴﺴﺘﺤﻘﻪ ﻷﻧﻪ ﻣﻦ ﻛﺴﺒﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺳﻌﻲ ﻏﲑﻩ ﻓﻴﻨﺘﻔﻊ ﺑﻪ ﺑﺈﺫﻥ ﺻﺎﺣﺒﻪ‪ ،‬ﻛﺎﻟﺬﻱ ﻳﻮﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻦ‬ ‫ﻏﲑﻩ ﻓﺘﱪﺃ ﺫﻣﺘﻪ ‪ .‬ﻭﺃﻣﺎ ﺟﻮﺍﻬﺑﻢ ﻋﻦ ﺍﳊﺪﻳﺚ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺫﻛﺮ ﺍﻟﻮﻟﺪ ﻭﺩﻋﺎﺋﻪ ﻟﻪ‬ ‫ﺧﺎﺻﺎﻥ‪ ،‬ﻷﻥ ﺍﻟﻮﻟﺪ ﻣﻦ ﻛﺴﺒﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻣﺎ ﺃﻏﲎ ﻋﻨﻪ ﻣﺎ ﻟﻪ ﻭﻣﺎ ﻛﺴﺐ ( ] ﺍﳌﺴﺪ‪ [٢ :‬ﻓﻘﺪ ﻓﺴﺮ ﺍﻟﻜﺴﺐ‬ ‫ﻫﻨﺎ ﺑﺎﻟﻮﻟﺪ‪ ،‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﺇﻥ ﺃﻃﻴﺐ ﻣﺎ ﺃﻛﻞ ﺍﻟﺮﺟﻞ ﻣﻦ ﻛﺴﺒﻪ ﻭﺇﻥ ﻭﻟﺪﻩ ﻣﻦ‬ ‫ﻛﺴﺒﻪ" ﺭﻭﺍﻩ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻷﺏ ﻫﻮ ﺍﻟﺴﺎﻋﻲ ﰲ ﻭﺟﻮﺩ ﺍﻟﻮﻟﺪ ﻛﺎﻥ ﻋﻤﻞ ﺍﻟﻮﻟﺪ ﻣﻦ ﻛﺴﺐ ﺃﺑﻴﻪ‪،‬‬ ‫ﲞﻼﻑ ﺍﻷﺥ ﻭﺍﻟﻌﻢ ﻭﺍﻷﺏ ﻭﳓﻮﻫﻢ ﻓﺈﻧﻪ ﻳﻨﺘﻔﻊ ﺑﺪﻋﺎﺋﻬﻢ ﺑﻞ ﺑﺪﻋﺎﺀ ﺍﻷﺟﺎﻧﺐ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﻋﻤﻠﻪ‪ .‬ﻭﺍﻟﻨﱯ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ " :‬ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ‪ "..‬ﻭﱂ ﻳﻘﻞ ﺃﻧﻪ ﻻ ﻳﻨﺘﻔﻊ ﺑﻌﻤﻞ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﺩﻋﺎ ﻟﻪ ﻭﻟﺪﻩ ﻛﺎﻥ‬

‫ﻫﺬﺍ ﻣﻦ ﻋﻤﻠﻪ ﺍﻟﺬﻱ ﱂ ﻳﻨﻘﻄﻊ ﻭﺇﻥ ﺩﻋﺎ ﻟﻪ ﻏﲑﻩ ﱂ ﻳﻜﻦ ﻣﻦ ﻋﻤﻞ ﺍﻟﻮﺍﻟﺪ ﻭﻟﻜﻨﻪ ﻳﻨﺘﻔﻊ ﺑﻪ‪ .‬ﻓﺎﻟﺼﺤﻴﺢ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬ ‫ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻤﻴﺖ‪ .‬ﻭﺳﻠﻚ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﳑﻦ ﻳﻘﻮﻟﻮﻥ ﺑﻌﺪﻡ ﻭﺻﻮﻝ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻸﻣﻮﺍﺕ ﻣﺴﻠﻜﹰﺎ ﺣﺴﻨﹰﺎ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﻗﺮﺃ ﻭﻗﺎﻝ ﺑﻌﺪ ﻗﺮﺍﺀﺗﻪ ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﻗﺒﻠﺖ ﻗﺮﺍﺀﰐ ﻫﺬﻩ ﻓﺎﺟﻌﻞ ﺛﻮﺍﻬﺑﺎ ﻟﻔﻼﻥ‪ .‬ﻭﻋﺪّﻭﺍ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ‬ ‫ﺍﻟﺪﻋﺎﺀ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ٤٥- ١‬ﻛﺎﻣﻠﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٥١٨٤‬‬ ‫»ﻣﺎ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﻭﺷﺮﻭﻃﻪ «‬ ‫‪ - ٨‬ﻣﻦ ﺍﳌﻘﺮّﺭ ﺷﺮﻋﹰﺎ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻳﺜﺎﺏ ‪ -‬ﺑﻔﻀﻞ ﺍﻟﻠﹼﻪ ‪ -‬ﻋﻠﻰ ﻣﺎ ﻳﺆﺩّﻱ ﻣﻦ ﻃﺎﻋﺎﺕ ‪ ،‬ﻭﺍﺟﺒﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻨﺪﻭﺑﺔ ‪،‬‬ ‫ﻭﻋﻠﻰ ﻣﺎ ﻳﺘﺮﻙ ﻣﻦ ﳏﺮّﻣﺎﺕ ﻭﻣﻜﺮﻭﻫﺎﺕ ‪.‬‬ ‫ﲑﹰﺍ ﻳَﺮﻩ َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺷﺮﱠﹰﺍ َﻳﺮَﻩ« ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻳﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ‪» :‬ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﻣِﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧ َ‬ ‫ﻭﺳﻠﻢ ‪:‬‬ ‫» ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻻ ﻳﻈﻠﻢ ﻣﺆﻣﻨﺎ ﺣﺴﻨﺔ ﻳﻌﻄﻰ ﻬﺑﺎ ﰲ ﺍﻟﺪّﻧﻴﺎ ﻭﳚﺰﻯ ﻬﺑﺎ ﰲ ﺍﻵﺧﺮﺓ « ﻟﻜﻦّ ﻓﻌﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﻨﺪﻭﺑﺎﺕ ﻭﺗﺮﻙ‬ ‫ﺍﶈﺮّﻣﺎﺕ ﻭﺍﳌﻜﺮﻭﻫﺎﺕ ﻟﻴﺲ ﺳﺒﺒﺎ ﰲ ﺣﺪّ ﺫﺍﺗﻪ ‪ -‬ﻟﻠﺜﹼﻮﺍﺏ ‪ -‬ﻣﻊ ﺃﻧّﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﳎﺰﺋﺎ ﻭﻣﱪﺋﺎ ﻟﻠﺬﹼﻣّﺔ ﻭﺍﻟﺘّﺮﻙ‬

‫ﻛﺎﻓﻴﺎ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻌﻬﺪﺓ ‪ ،‬ﻷﻧّﻪ ﻳﺸﺘﺮﻁ ﳊﺼﻮﻝ ﺍﻟﺜﹼﻮﺍﺏ ﰲ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘّﺮﻙ ﻧﻴّﺔ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﺑﻞ ﺇﻥﹼ ﺍﳌﺒﺎﺣﺎﺕ ﺭﻏﻢ ﺃﻧّﻬﺎ ﻻ ﺗﻔﺘﻘﺮ ﺇﱃ ﻧﻴّﺔ ‪ ،‬ﻟﻜﻦ ﺇﻥ ﺃﺭﻳﺪ ﻬﺑﺎ ﺍﻟﺜﹼﻮﺍﺏ ﲜﻌﻠﻬﺎ ﻭﺳﻴﻠﺔ ﻟﻠﻌﺒﺎﺩﺓ ﺍﳌﺸﺮﻭﻋﺔ ﺍﻓﺘﻘﺮﺕ ﺇﱃ‬ ‫ﻧﻴّﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺸّﺎﻃﱯّ ‪ :‬ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨّﻴّﺎﺕ ‪ ،‬ﻭﺍﳌﻘﺎﺻﺪ ﻣﻌﺘﱪﺓ ﰲ ﺍﻟﺘّﺼﺮّﻓﺎﺕ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ ‪ ،‬ﻭﺍﻷﺩﻟﹼﺔ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﲔ ﻟﻪ ﺍﻟﺪﱢﻳ َﻦ« ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺼَ‬ ‫ﺍﳌﻌﲎ ﻻ ﺗﻨﺤﺼﺮ ‪ ،‬ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻭﻣَﺎ ﺃﹸ ِﻣﺮُﻭﺍ ﺇﻻﹼ ﻟِﻴَﻌْﺒُﺪﻭﺍ ﺍﻟﻠﱠ َﻪ ﻣُ ﺨِْﻠ ِ‬ ‫‪ » :‬ﺇﻧّﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨّﻴّﺎﺕ ‪،‬ﻭﺇﻧّﻤﺎ ﻟﻜﻞﹼ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ « ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴّﺔ ‪ :‬ﻻ ﺛﻮﺍﺏ ﺇﻻﹼ ﺑﺎﻟﻨّﻴّﺔ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﳒﻴﻢ ‪ :‬ﻗﺮّﺭ ﺍﳌﺸﺎﻳﺦ ﰲ ﺣﺪﻳﺚ‪.‬‬ ‫» ﺇﻧّﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨّﻴّﺎﺕ « ‪ ،‬ﺃﻧّﻪ ﻣﻦ ﺑﺎﺏ ﺍﳌﻘﺘﻀﻰ ‪ ،‬ﺇﺫ ﻻ ﻳﺼ ﺢّ ﺑﺪﻭﻥ ﺗﻘﺪﻳﺮ ﻟﻜﺜﺮﺓ ﻭﺟﻮﺩ ﺍﻷﻋﻤﺎﻝ ﺑﺪﻭﻬﻧﺎ ﻓﻘﺪّﺭﻭﺍ‬ ‫ﻣﻀﺎﻓﹰﺎ ﺃﻱ ﺣﻜﻢ ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﻫﻮ ﻧﻮﻋﺎﻥ ‪ :‬ﺃﺧﺮﻭﻱّ ‪ ،‬ﻭﻫﻮ ﺍﻟﺜﹼﻮﺍﺏ ﻭﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﻘﺎﺏ ‪ ،‬ﻭﺩﻧﻴﻮﻱّ ﻭﻫﻮ ﺍﻟﺼّ ﺤّﺔ‬ ‫ﻭﺍﻟﻔﺴﺎﺩ ‪ ،‬ﻭﻗﺪ ﺃﺭﻳﺪ ﺍﻷﺧﺮﻭﻱّ ﺑﺎﻹﲨﺎﻉ ﻟﻺﲨﺎﻉ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﺛﻮﺍﺏ ﻭﻻ ﻋﻘﺎﺏ ﺇﻻﹼ ﺑﺎﻟﻨّﻴّﺔ ‪ ،‬ﻭﺳﺎﻕ ﺍﺑﻦ ﳒﻴﻢ ﺍﻷﻣﺜﻠﺔ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﺘّﺮﻭﻙ ‪ ،‬ﰒﹼ ﻗﺎﻝ ‪ :‬ﻭﻻ ﺗﺸﺘﺮﻁ ﻟﻠﺜﹼﻮﺍﺏ ﺻ ﺤّﺔ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﺑﻞ ﻳﺜﺎﺏ ﻋﻠﻰ ﻧﻴّﺘﻪ ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫ﻓﺎﺳﺪﺓ ﺑﻐﲑ ﺗﻌﻤّﺪﻩ ‪ ،‬ﻛﻤﺎ ﻟﻮ ﺻﻠﹼﻰ ﳏﺪﺛﺎ ﻋﻠﻰ ﻇﻦّ ﻃﻬﺎﺭﺗﻪ‪.‬‬ ‫‪ - ٩‬ﺑﻞ ﺇﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺜﺎﺏ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﻌﻤﻞ ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺜﹼﻮﺍﺏ ﻋﻠﻰ ﺍﻟﻨّﻴّﺔ ﻟﻘﻮﻝ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪» :‬‬ ‫ﻣﻦ ﻫﻢّ ﲝﺴﻨﺔ ﻓﻠﻢ ﻳﻌﻤﻠﻬﺎ ﻛﺘﺒﺖ ﻟﻪ ﺣﺴﻨﺔ « ﻭﻗﻮﻟﻪ ‪ » :‬ﻣﻦ ﺃﺗﻰ ﻓﺮﺍﺷﻪ ﻭﻫﻮ ﻳﻨﻮﻱ ﺃﻥ ﻳﻘﻮﻡ ﻳﺼﻠﹼﻲ ﰲ ﺍﻟﻠﹼﻴﻞ ﻓﻐﻠﺒﺘﻪ‬ ‫ﻋﻴﻨﺎﻩ ﺣﺘّﻰ ﺃﺻﺒﺢ ﻛﺘﺐ ﻟﻪ ﻣﺎ ﻧﻮﻯ ﻭﻛﺎﻥ ﻧﻮﻣﻪ ﺻﺪﻗﺔ ﻋﻠﻴﻪ ﻣﻦ ﺭﺑّﻪ ﻋﺰّ ﻭﺟﻞﹼ « ﻭﻳﺜﺎﺏ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺇﻥ ﱂ‬ ‫ﻳﻘﻊ ﺍﳌﻮﻗﻊ ﺍﳌﻨﺎﺳﺐ ‪ ،‬ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱّ ﺣﺪﻳﺚ ﺍﳌﺘﺼﺪّﻕ ﺍﻟﹼﺬﻱ ﻭﻗﻌﺖ ﺻﺪﻗﺘﻪ ﰲ ﻳﺪ ﺯﺍﻧﻴﺔ ﻭﻏﲏّ ﻭﺳﺎﺭﻕ‪.‬‬ ‫ﻭﺣﺪﻳﺚ » ﻣﻌﻦ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺧﻨﺲ ﺍﻟﹼﺬﻱ ﺃﺧﺬ ﺻﺪﻗﺔ ﺃﺑﻴﻪ ﻣﻦ ﺍﻟﺮّﺟﻞ ﺍﻟﹼﺬﻱ ﻭﺿﻌﺖ ﻋﻨﺪﻩ ﻭﻗﺎﻝ ﻟﻪ ﺍﻟﻨّﱯّ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻟﻚ ﻣﺎ ﻧﻮﻳﺖ ﻳﺎ ﻳﺰﻳﺪ ﻭﻟﻚ ﻣﺎ ﺃﺧﺬﺕ ﻳﺎ ﻣﻌﻦ « ﻗﺎﻝ ﺍ ﺑﻦ ﺣﺠﺮ ‪ :‬ﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﻧﻴّﺔ ﺍﳌﺘﺼﺪّﻕ‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﺎﳊﺔ ﻗﺒﻠﺖ ﺻﺪﻗﺘﻪ ﻭﺇﻥ ﱂ ﺗﻘﻊ ﺍﳌﻮﻗﻊ ‪.‬‬

‫ﻭﻫﺬﺍ ﰲ ﺍﳉﻤﻠﺔ ﻓﻘﺪ ﻗﻴﻞ ‪ :‬ﺇ ﻥﹼ ﺍﻟﻘﺮﺑﺎﺕ ﺍﻟﹼﱵ ﻻ ﻟﺒﺲ ﻓﻴﻬﺎ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﻧﻴّﺔ ﻛﺎﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﻳﻨﻈﺮ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﰲ » ﻧﻴّﺔ « ‪.‬‬ ‫»ﻣﺎ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ﳑّﺎ ﻟﻴﺲ ﻣﻦ ﻛﺴﺒﻪ «‬ ‫ﻻ ﺧﻼﻑ ﰲ ﺃﻥﹼ ﺍﻟﺜﹼﻮﺍﺏ ﻳﺘﻌﻠﹼﻖ ﲟﺎ ﻫﻮ ﻣﻦ ﻛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻛﺘﺴﺎﺑﻪ ‪ ،‬ﺃﻣّﺎ ﺛﻮﺍﺏ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﻛﺴﺒﻪ ﻓﻘﺪ ﺍﺧﺘﻠﻒ‬ ‫ﻓﻴﻪ‪.‬‬ ‫ﻭﻳﺄﰐ ﺫﻟﻚ ﰲ ﻣﻮﺍﺿﻊ ‪:‬‬ ‫»ﺃﻭّ ﹰﻻ ‪ -‬ﻓﻴﻤﺎ ﻳﻬﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﺜﹼﻮﺍﺏ«‬ ‫‪ - ١٠‬ﳚﻮﺯ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻥ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺛﻮﺍﺏ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﻋﺒﺎﺩﺓ ﻟﻐﲑﻩ ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺩﺓ ﺻﻼﺓ‬ ‫‪ ،‬ﺃﻡ ﺻﻮﻣﺎ ‪ ،‬ﺃﻡ ﺣ ﺠّﺎ ‪ ،‬ﺃﻡ ﺻﺪﻗﺔ ‪ ،‬ﺃﻡ ﻗﺮﺍﺀﺓ ﻭﺫﻛﺮﺍ ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻟﻈﺎﻫﺮ ﺍﻷﺩﻟﹼﺔ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬ ‫»ﻭَﺍﻟﱠﺬِﻳﻦَ ﺟَﺎﺀﻭﺍ ِﻣ ْﻦ َﺑ ْﻌﺪِﻫﻢ ﻳَﻘﻮﻟﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟﻨﺎ ﻭَﻹﺧﻮَﺍﻧﻨﺎ ﺍﻟﱠﺬﻳ َﻦ ﺳَﺒَﻘﹸﻮﻧﺎ ﺑﹺﺎﻹﳝﺎ ِﻥ« ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻭَﺍ ْﺳَﺘ ْﻐﻔِﺮ‬ ‫ﺕ« ﻭﻗﺪ » ﺿ ﺤّﻰ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻜﺒﺸﲔ ﺃﻣﻠﺤﲔ ﺃﺣﺪﳘﺎ ﻋﻨﻪ ﻭﺍﻵﺧﺮ ﻋﻦ‬ ‫ﲔ ﻭَﺍﳌﺆﻣﻨﺎ ِ‬ ‫ﻚ ﻭﻟﻠﻤﺆﻣﻨ َ‬ ‫ِﻟ ﹶﺬ ْﻧﹺﺒ َ‬ ‫ﺃﻣّﺘﻪ « ‪ ،‬ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪّﻩ ﺃﻥﹼ » ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻌﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‬

‫ﳌﹼﺎ ﺳﺄﻟﻪ ﻋﻦ ﺃﺑﻴﻪ ‪ :‬ﻟﻮ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻓﺄﻋﺘﻘﺘﻢ ﻋﻨﻪ ‪ ،‬ﺃﻭ ﺗﺼﺪّﻗﺘﻢ ﻋﻨﻪ ‪ ،‬ﺃﻭ ﺣﺠﺠﺘﻢ ﻋﻨﻪ ﺑﻠﻐﻪ ﺫﻟﻚ « ‪.‬‬

‫ﺲ ﻟﻺﻧﺴَﺎ ِﻥ ﺇﻻﹼ ﻣَﺎ َﺳﻌَﻰ« ﻓﻤﻌﻨﺎﻩ ﻻ ﳚﺐ ﻟﻺﻧﺴﺎﻥ ﺇﻻﹼ ﻣﺎ ﺳﻌﻰ‪.‬‬ ‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺩﻟﹼﺔ ‪ ،‬ﻭﺃﻣّﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪» :‬ﻭَﺃ ﹾﻥ ﻟﻴ َ‬ ‫ﻭﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ﳚﻮﺯ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺼّﻴﺎﻡ ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﺼّﻼﺓ ‪ ،‬ﻭﰲ ﺍﻟﺼّﻴﺎﻡ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺧﻼﻑ ‪ ،‬ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﻟﺬﻟﻚ ﺑﺎﻹﲨﺎﻉ ﻭﻷﻥﹼ ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺼّﻴﺎﻡ ﻻ ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨّﻴﺎﺑﺔ ﰲ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻓﻜﺬﻟﻚ ﺑﻌﺪ ﺍﳌﻮﺕ‪.‬‬ ‫)‪ (٣٩‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪ِ،‬ﻟ َﻮ ْﺟ َﻬ ْﻴ ﹺﻦ ‪:‬‬ ‫ﺲ ِﻣ ْﻦ َﺳ ْﻌﹺﻴ ِﻪ ﹶﻛ ُﺪﻋَﺎ ِﺀ‬ ‫ﻒ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﹶﺃﻥﱠ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ َﻦ َﻳ ْﻨَﺘ ِﻔﻊُ ﹺﺑﻤَﺎ ﹶﻟ ْﻴ َ‬ ‫ﻉ َﺳﹶﻠ ِ‬ ‫ﺹ ﺍ ﹾﻟ ُﻤَﺘﻮَﺍِﺗ َﺮ ِﺓ َﻭﹺﺇ ْﺟﻤَﺎ ﹺ‬ ‫ﺖ ﺑﹺﺎﻟﻨﱡﺼُﻮ ﹺ‬ ‫) ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ( ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﹶﺛَﺒ َ‬ ‫ﺤ ْﻤ ِﺪ َﺭﺑﱢ ﹺﻬ ْﻢ َﻭُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ‬ ‫ﺴﺒﱢ ﺤُﻮ ﹶﻥ ﹺﺑ َ‬ ‫ﺵ َﻭ َﻣ ْﻦ َﺣ ْﻮﹶﻟﻪُ ُﻳ َ‬ ‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َﻌ ْﺮ َ‬ ‫ﺍ ﹾﻟ َﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭَﺍ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ِﻫ ْﻢ ﹶﻟﻪُ ﹶﻛﻤَﺎ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْ‬ ‫ﺏ‬ ‫ﻚ َﻭِﻗ ﹺﻬ ْﻢ َﻋﺬﹶﺍ َ‬ ‫ﺖ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ ﺭﱠ ْﺣ َﻤ ﹰﺔ َﻭ ِﻋ ﹾﻠﻤًﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ِﻟﻠﱠﺬِﻳ َﻦ ﺗَﺎﺑُﻮﺍ ﻭَﺍﺗﱠﺒَﻌُﻮﺍ َﺳﺒﹺﻴﹶﻠ َ‬ ‫ﺴَﺘ ْﻐ ِﻔﺮُﻭ ﹶﻥ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺭَﺑﱠﻨَﺎ َﻭ ِﺳ ْﻌ َ‬ ‫ﹺﺑ ِﻪ َﻭَﻳ ْ‬ ‫ﺻ َﺪﹶﻗ ﹰﺔ‬ ‫ﲔ ﻭَﺍ ْﺳِﺘ ْﻐﻔﹶﺎﺭُﻫُ ْﻢ ﹶﻛﻤَﺎ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ ‪ُ } :‬ﺧ ﹾﺬ ِﻣ ْﻦ ﹶﺃ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َ‬ ‫ﲔ ﻭَﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﺠ ﺤِﻴ ﹺﻢ { )‪ (٧‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪َ .‬ﻭ ُﺩﻋَﺎ ُﺀ ﺍﻟﻨﱠﹺﺒﻴﱢ َ‬ ‫ﺍ ﹾﻟ َ‬ ‫ﻚ َﺳ ﹶﻜ ٌﻦ ﻟﱠ ُﻬ ْﻢ ﻭَﺍﻟﻠﹼﻪُ ﺳَﻤِﻴﻊٌ ﻋَﻠِﻴﻢٌ { )‪ (١٠٣‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ {‪َ ،‬ﻭﹶﻗ ْﻮﻟﹸﻪُ‬ ‫ﻼَﺗ َ‬ ‫ﺻﹶ‬ ‫ﺻﻞﱢ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹺﺇﻥﱠ َ‬ ‫ﺗُ ﹶﻄﻬﱢﺮُﻫُ ْﻢ َﻭﺗُ َﺰﻛﱢﻴﻬﹺﻢ ﺑﹺﻬَﺎ َﻭ َ‬ ‫ﺕ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ ﺃﹶﻻ‬ ‫ﺻﹶﻠﻮَﺍ ِ‬ ‫ﺕ ِﻋﻨ َﺪ ﺍﻟﻠﹼ ِﻪ َﻭ َ‬ ‫ﺨﺬﹸ ﻣَﺎ ﻳُﻨ ِﻔﻖُ ﹸﻗ ُﺮﺑَﺎ ٍ‬ ‫ﺏ ﻣَﻦ ﻳُ ْﺆ ِﻣ ﻦُ ﺑﹺﺎﻟﻠﹼ ِﻪ ﻭَﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﺍﻵ ِﺧ ﹺﺮ َﻭَﻳﺘﱠ ِ‬ ‫ﺳُ ْﺒ ﺤَﺎَﻧﻪُ ‪َ } :‬ﻭ ِﻣ َﻦ ﺍ َﻷ ْﻋﺮَﺍ ﹺ‬ ‫ﺇﹺﻧﱠﻬَﺎ ﻗﹸﺮْﺑَﺔﹲ ﻟﱠ ُﻬ ْﻢ َﺳﻴُ ْﺪ ِﺧﻠﹸﻬُﻢُ ﺍﻟﻠﹼ ُﻪ ﻓِﻲ َﺭ ْﺣ َﻤِﺘ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﻏﹶﻔﹸﻮﺭٌ ﺭﱠﺣِﻴﻢٌ { )‪ (٩٩‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪َ ،‬ﻭﹶﻗ ْﻮﻟﹸﻪُ َﻋ ﺰﱠ َﻭ َﺟﻞﱠ ‪} :‬ﻓﹶﺎ ْﻋﹶﻠ ْﻢ ﹶﺃﻧﱠﻪُ‬ ‫ﲔ ﻭَﺍﻟﹾﻤُﺆْﻣِﻨَﺎﺕِ ﻭَﺍﻟﻠﱠﻪُ َﻳ ْﻌﹶﻠ ﻢُ ﻣَُﺘ ﹶﻘﻠﱠَﺒﻜﹸ ْﻢ َﻭ َﻣ ﹾﺜﻮَﺍ ﹸﻛ ْﻢ { )‪ (١٩‬ﺳﻮﺭﺓ ﳏﻤﺪ‪ ،‬ﹶﻛ ُﺪﻋَﺎ ِﺀ‬ ‫ﻚ َﻭِﻟ ﹾﻠﻤُ ْﺆ ِﻣﹺﻨ َ‬ ‫ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ﻭَﺍ ْﺳَﺘ ْﻐ ِﻔ ْﺮ ِﻟﺬﹶﻧﹺﺒ َ‬ ‫ﲔ )‪. - ( ١‬‬ ‫ﺖ َﻭِﻟ َﻤ ْﻦ ﺯَﺍﺭُﻭﺍ ﹶﻗ ْﺒ َﺮﻩُ ‪ِ -‬ﻣ ْﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﲔ ِﻟ ﹾﻠ َﻤﻴﱢ ِ‬ ‫ﺼﻠﱢ َ‬ ‫ﺍ ﹾﻟﻤُ َ‬ ‫ﺤﻖﱡ ﺇﻟﱠﺎ َﺳ ْﻌ َﻲ‬ ‫ﺴَﺘ ِ‬ ‫ﺲ ﹶﻟﻪُ ﺇﻟﱠﺎ َﺳ ْﻌﻴُﻪُ ‪،‬ﻭَﻫَﺬﹶﺍ َﺣﻖﱞ ﹶﻓﹺﺈﻧﱠﻪُ ﻟﹶﺎ َﻳ ْﻤِﻠﻚُ َﻭﻟﹶﺎ َﻳ ْ‬ ‫ﺖ ﻓِﻲ ﻇﹶﺎﻫِﺮﹺﻫَﺎ ﺇﻟﱠﺎ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻴ َ‬ ‫ﺴ ْ‬ ‫) ﺍﻟﺜﱠﺎﻧﹺﻲ ( ‪ :‬ﹶﺃﻥﱠ ﺍﻟﹾﺂَﻳ ﹶﺔ ﹶﻟ ْﻴ َ‬ ‫ﺤ ﱡﻘﻪُ ؛ ﹶﻟ ِﻜ ْﻦ ﻫَﺬﹶﺍ ﻟﹶﺎ َﻳ ْﻤَﻨﻊُ ﹶﺃ ﹾﻥ َﻳﻨْ ﹶﻔ َﻌﻪُ ﺍﻟﻠﱠ ُﻪ َﻭَﻳ ْﺮ َﺣﻤُﻪُ ﹺﺑ ِﻪ ؛ ﹶﻛﻤَﺎ ﹶﺃﻧﱠﻪُ ﺩَﺍﺋِﻤًﺎ‬ ‫ﺴﻪِ‪َ ،‬ﻭﹶﺃﻣﱠﺎ َﺳ ْﻌﻲُ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ﹶﻓﻠﹶﺎ َﻳ ْﻤِﻠﻜﹸ ﻪُ َﻭﻟﹶﺎ َﻳﺴَْﺘ ِ‬ ‫َﻧ ﹾﻔ ِ‬ ‫ﺏ َﻳ ﹾﻔ َﻌﻠﹸﻬَﺎ ﺍ ﹾﻟ ِﻌﺒَﺎ ُﺩ‬ ‫ﺤ ﹾﻜ َﻤِﺘ ِﻪ َﻭ َﺭ ْﺣ َﻤِﺘ ِﻪ َﻳ ْﺮ َﺣﻢُ ﺍ ﹾﻟ ِﻌﺒَﺎ َﺩ ﹺﺑﹶﺄ ْﺳﺒَﺎ ﹺ‬ ‫ﺏ ﺧَﺎ ﹺﺭ َﺟ ٍﺔ َﻋ ْﻦ َﻣ ﹾﻘﺪُﻭ ﹺﺭ ِﻫ ْﻢ ‪َ .‬ﻭﻫُ َﻮ ﺳُ ْﺒ ﺤَﺎَﻧﻪُ ﹺﺑ ِ‬ ‫َﻳ ْﺮ َﺣﻢُ ِﻋﺒَﺎ َﺩﻩُ ﹺﺑﹶﺄ ْﺳﺒَﺎ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪:‬‬ ‫ﺢ َﻋ ْﻨﻪُ َ‬ ‫ﺠﻤِﻴ َﻊ ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟﹾ ﺤَﺪِﻳﺚِ ﺍ ﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺏ ﹶﻓَﻴﺮْ َﺣﻢُ ﺍ ﹾﻟ َ‬ ‫ﻚ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ‬ ‫ﻚ َﻋﻠﹶﻰ ِﺗ ﹾﻠ َ‬ ‫ﻟِﻴُﺜِﻴﺐَ ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﻚ ﹺﺑ ِﻤ ﹾﺜ ﹴﻞ «)‪.(٢‬‬ ‫ﲔ َﻭﹶﻟ َ‬ ‫ﺐ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ َﻤﹶﻠﻚُ ﺍ ﹾﻟﻤُ َﻮﻛﱠﻞﹸ ﹺﺑ ِﻪ ﺁ ِﻣ َ‬ ‫» َﻣ ْﻦ َﺩﻋَﺎ َﻷﺧِﻴ ِﻪ ﹺﺑ ﹶﻈ ْﻬ ﹺﺮ ﺍ ﹾﻟ َﻐ ْﻴ ﹺ‬

‫ﺻﻠﱠﻰ َﻋﻠﹶﻰ َﺟﻨَﺎ َﺯ ٍﺓ ﹶﻓﹶﻠﻪُ ﻗِﲑَﺍﻁﹲ ﹶﻓﹺﺈ ﹾﻥ َﺷ ﹺﻬ َﺪ ﺩَﻓﹾﻨَﻬَﺎ‬ ‫ﺢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪َ » :‬ﻣ ْﻦ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﺖ َﻋ ْﻨﻪُ َ‬ ‫َﻭ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ‬ ‫ﹶﻓﹶﻠﻪُ ِﻗﲑَﺍﻃﹶﺎ ِﻥ ﺍﻟﹾﻘِﲑَﺍﻁﹸ ِﻣ ﹾﺜﻞﹸ ﺃﹸﺣُ ٍﺪ «)‪.(٣‬‬ ‫ﺤﻲﱢ ﹶﻟ ُﻪ )‪(٤‬‬ ‫ﺖ ﹶﺃ ْﻳﻀًﺎ ﹺﺑ ُﺪﻋَﺎ ِﺀ ﻫَﺬﹶﺍ ﺍﹾﻟ َ‬ ‫ﺖ ﹺﺑ ُﺪﻋَﺎِﺋ ِﻪ ﹶﻟﻪُ َﻭَﻳﺮْ َﺣﻢُ ﺍ ﹾﻟ َﻤﻴﱢ َ‬ ‫ﺼﻠﱢ َﻲ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ‬ ‫ﹶﻓﻬُ َﻮ ﹶﻗ ْﺪ َﻳ ْﺮ َﺣﻢُ ﺍ ﹾﻟﻤُ َ‬ ‫__________‬ ‫ﺖ ﻛﹶﺎ ﹶﻥ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ - -‬ﻛﹸﻠﱠﻤَﺎ‬ ‫ﺸ ﹶﺔ ﺃﹶﻧﱠﻬَﺎ ﻗﹶﺎﹶﻟ ْ‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪َ ( ٢٢٩٩‬ﻋ ْﻦ ﻋَﺎِﺋ َ‬ ‫ﻼﻡُ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ‬ ‫ﺨﺮُﺝُ ِﻣ ْﻦ ﺁ ِﺧ ﹺﺮ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﹺﺇﻟﹶﻰ ﺍﻟﹾﺒَﻘِﻴﻊﹺ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ » ﺍﻟﺴﱠ ﹶ‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﻟ ْﻴﹶﻠُﺘﻬَﺎ ِﻣ ْﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ - -‬ﻳ ْ‬ ‫ﲔ ﻭَﺃﹶﺗَﺎﻛﹸﻢْ ﻣَﺎ ﺗُﻮ َﻋﺪُﻭ ﹶﻥ ﻏﹶﺪًﺍ ُﻣ َﺆﺟﱠﻠﹸﻮ ﹶﻥ ﻭَﺇﹺﻧﱠﺎ ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ ﹶﻻ ِﺣﻘﹸﻮ ﹶﻥ ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ﹾﻏ ِﻔ ْﺮ َﻷ ْﻫ ﹺﻞ َﺑﻘِﻴ ﹺﻊ ﺍ ﹾﻟ َﻐ ْﺮﹶﻗ ِﺪ‬ ‫ﺩَﺍ َﺭ ﹶﻗ ْﻮ ﹴﻡ ﻣُﺆْ ِﻣ ﹺﻨ َ‬ ‫«‪.‬‬ ‫)‪ - (٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪(٧١٠٤‬‬ ‫ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪( ٩٦‬‬ ‫ﻀﻴﻠﹶﺔ ‪َ ،‬ﻭﹶﻟ ْﻮ‬ ‫ﺖ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ ﹶﻔ ِ‬ ‫ﺼﹶﻠ ْ‬ ‫ﲔ َﺣ َ‬ ‫ﺠﻤَﺎ َﻋ ٍﺔ ِﻣ ْﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺴﻠِﻢ ﹺﺑ ﹶﻈ ْﻬ ﹺﺮ ﺍ ﹾﻟ َﻐﻴْﺐ ‪َ ،‬ﻭﹶﻟ ْﻮ َﺩﻋَﺎ ِﻟ َ‬ ‫َﻭﻓِﻲ ﻫَﺬﹶﺍ ﹶﻓﻀْﻞ ﺍﻟﺪﱡﻋَﺎﺀ ِﻟﹶﺄﺧِﻴ ِﻪ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺴﻠِﻢ‬ ‫ﺴ ِﻪ ﻳَﺪْﻋُﻮ ِﻟﹶﺄﺧِﻴ ِﻪ ﺍ ﹾﻟﻤُ ْ‬ ‫ﲔ ﻓﹶﺎﻟﻈﱠﺎﻫِﺮ ُﺣﺼُﻮﳍﹶﺎ ﹶﺃ ْﻳﻀًﺎ ‪َ ،‬ﻭﻛﹶﺎ ﹶﻥ َﺑﻌْﺾ ﺍﻟﺴﱠﻠﹶﻒ ﺇﹺﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ﹶﺃ ﹾﻥ ﻳَﺪْﻋُﻮ ِﻟَﻨ ﹾﻔ ِ‬ ‫َﺩﻋَﺎ ِﻟ ﺠُﻤْﹶﻠ ِﺔ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺤﺼُﻞ ﹶﻟﻪُ ﻣِﺜﹾﻠﻬَﺎ ‪.‬‬ ‫ﺴَﺘ ﺠَﺎﺏ ‪َ ،‬ﻭَﻳ ْ‬ ‫ﻚ ﺍﻟﺪﱠ ْﻋﻮَﺓ ؛ ِﻟﹶﺄﻧﱠﻬَﺎ ﺗُ ْ‬ ‫ﹺﺑِﺘ ﹾﻠ َ‬

‫)‪ - (٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪ ( ٢٢٣٧‬ﻭﺑﺮﻗﻢ) ‪( ٢٢٣٩‬‬ ‫)‪ - (٤‬ﻭﰲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٢٨٨‬‬ ‫ﺼﻞﹸ ﺇﻟﹶﻴْﻬﹺﻤَﺎ‬ ‫ﺻﻴﱠ ٍﺔ ﻣِﻨْﻬُﻤَﺎ َﻭَﻳ ِ‬ ‫ﺤﻖُ ﺍ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ َﺑ ْﻌ َﺪ ﻣَﻮْﺗِﻬﹺﻤَﺎ ﹺﺑﺪُﻭ ِﻥ َﻭ ِ‬ ‫ﺏ َﺗ ُﺪ ﱡﻝ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍﻟﺼﱠ َﺪﹶﻗ ﹶﺔ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ َﺗ ﹾﻠ َ‬ ‫َﻭﹶﺃﺣَﺎﺩِﻳﺚﹸ ﺍﹾﻟﺒَﺎ ﹺ‬ ‫ﺚ‬ ‫ﺲ ﻓِﻲ ﹶﺃﺣَﺎﺩِﻳ ِ‬ ‫ﺲ ِﻟ ﹾﻠﹺﺈ ْﻧﺴَﺎ ِﻥ ﺇﻟﱠﺎ ﻣَﺎ َﺳﻌَﻰ { َﻭﹶﻟ ِﻜ ْﻦ ﹶﻟ ْﻴ َ‬ ‫ﺚ ُﻋﻤُﻮ ُﻡ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } َﻭﹶﺃ ﹾﻥ ﹶﻟ ْﻴ َ‬ ‫ﺨﺼﱠﺺُ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫ﺛﹶﻮَﺍﺑُﻬَﺎ ﹶﻓﻴُ َ‬ ‫ﺺ َﻭﹶﺃﻣﱠﺎ‬ ‫ﺨﺼِﻴ ﹺ‬ ‫ﺖ ﹶﺃﻥﱠ َﻭﹶﻟ َﺪ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎ ِﻥ ِﻣ ْﻦ َﺳ ْﻌﹺﻴ ِﻪ ﹶﻓﻠﹶﺎ ﺣَﺎ َﺟ ﹶﺔ ﺇﻟﹶﻰ َﺩ ْﻋﻮَﻯ ﺍﻟﺘﱠ ْ‬ ‫ﻕ ﺍﻟﺼﱠ َﺪﹶﻗ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ‪َ ،‬ﻭﹶﻗ ْﺪ ﹶﺛَﺒ َ‬ ‫ﺏ ﺇﻟﱠﺎ ﹸﻟ ﺤُﻮ ُ‬ ‫ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺖ ﹶﻓﻴُﻮﹶﻗﻒُ ﻋَﻠﹶﻴْﻬَﺎ َﺣﺘﱠﻰ َﻳ ﹾﺄِﺗ َﻲ ﺩَﻟِﻴﻞﹲ َﻳ ﹾﻘَﺘﻀِﻲ‬ ‫ﺼﻞﹸ ﹶﺛﻮَﺍُﺑ ُﻪ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ‬ ‫ﺕ ﺍ ﹾﻟ ﹸﻘﺮْﺁﹺﻧﻴﱠ ِﺔ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ِ‬ ‫ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﻓﹶﺎﻟﻈﱠﺎ ِﻫ ُﺮ ِﻣ ْﻦ ﺍ ﹾﻟﻌُﻤُﻮﻣَﺎ ِ‬ ‫ﺼﻞﹸ‬ ‫ﺖ ﺍ ﹾﻟ ُﻤ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ ﺇﻟﹶﻰ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ِ‬ ‫ﺖ ؟ ﹶﻓ ﹶﺬ َﻫَﺒ ْ‬ ‫ﺼﻞﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ‬ ‫ﻒ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﺍﻟﺼﱠ َﺪﹶﻗ ِﺔ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ َﻫ ﹾﻞ َﻳ ِ‬ ‫ﺼﻬَﺎ َﻭﹶﻗ ْﺪ ﺍﹸ ْﺧﺘُِﻠ َ‬ ‫ﺨﺼِﻴ َ‬ ‫َﺗ ْ‬ ‫ﺻﻠﹶﺎ ﹰﺓ ﻛﹶﺎ ﹶﻥ ﹶﺃ ْﻭ‬ ‫ﺏ َﻋ َﻤِﻠ ِﻪ ِﻟ َﻐ ْﻴ ﹺﺮ ِﻩ َ‬ ‫ﺠ َﻌ ﹶﻞ ﹶﺛﻮَﺍ َ‬ ‫ﺡ ﺍ ﹾﻟ ﹶﻜ ْﻨ ﹺﺰ ‪ :‬ﺇﻥﱠ ِﻟ ﹾﻠﹺﺈ ْﻧﺴَﺎ ِﻥ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺇﹶﻟ ْﻴ ِﻪ ﺷَﻲْﺀٌ ﻭَﺍ ْﺳَﺘ َﺪﻟﱡﻮﺍ ﹺﺑ ُﻌﻤُﻮ ﹺﻡ ﺍﻟﹾﺂَﻳ ِﺔ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ َﺷ ْﺮ ﹺ‬ ‫ﺖ َﻭَﻳ ْﻨ ﹶﻔﻌُﻪُ ِﻋ ْﻨ َﺪ‬ ‫ﻚ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ‬ ‫ﺼﻞﹸ ﹶﺫِﻟ َ‬ ‫ﻚ ِﻣ ْﻦ َﺟﻤِﻴ ﹺﻊ ﺃﹶﻧْﻮَﺍ ﻉﹺ ﺍ ﹾﻟﹺﺒﺮﱢ ‪َ ،‬ﻭَﻳ ِ‬ ‫ﺻ َﺪﹶﻗ ﹰﺔ ﹶﺃ ْﻭ ِﻗﺮَﺍ َﺀ ﹶﺓ ﹸﻗ ﺮْﺁ ٍﻥ ﹶﺃ ْﻭ ﹶﻏ ْﻴ َﺮ ﹶﺫِﻟ َ‬ ‫ﺻ ْﻮﻣًﺎ ﹶﺃ ْﻭ َﺣ ﺠ‪‬ﺎ ﹶﺃ ْﻭ َ‬ ‫َ‬ ‫ﺏ ِﻗﺮَﺍ َﺀ ِﺓ‬ ‫ﺖ ﹶﺛﻮَﺍ ُ‬ ‫ﺼﻞﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ‬ ‫ﺻ ﺤَﺎﹺﺑ ِﻪ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ِ‬ ‫ﺐ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ َﻭ َﺟﻤَﺎ َﻋ ٍﺔ ِﻣ ْﻦ ﹶﺃ ْ‬ ‫ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱡﻨﱠ ِﺔ ﺍ ْﻧَﺘﻬَﻰ ﻭَﺍﻟﹾﻤَﺸْﻬُﻮﺭُ ِﻣ ْﻦ َﻣ ﹾﺬ َﻫ ﹺ‬ ‫ﺼﻞﹸ ‪ ،‬ﻛﹶﺬﹶﺍ ﹶﺫ ﹶﻛ َﺮﻩُ‬ ‫ﺏ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ ﺇﻟﹶﻰ ﹶﺃﻧﱠﻪُ َﻳ ِ‬ ‫ﺻ ﺤَﺎ ﹺ‬ ‫ﺐ ﹶﺃ ْﺣ َﻤﺪُ ْﺑ ُﻦ َﺣ ْﻨَﺒ ﹴﻞ ﻭَﺟَﻤَﺎ ﻋَﺔﹲ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َﻭ َﺟﻤَﺎ َﻋﺔﹲ ِﻣ ْﻦ ﹶﺃ ْ‬ ‫ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َﻭ ﹶﺫ َﻫ َ‬ ‫ﺸﻬُﻮ ﹺﺭ ‪،‬‬ ‫ﺏ ﺍ ﹾﻟ ِﻘﺮَﺍ َﺀ ِﺓ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺖ ﻋِﻨْﺪَﻧَﺎ ﹶﺛﻮَﺍ ُ‬ ‫ﺼﻞﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ‬ ‫ﺤ ﹺﻮﻱﱢ ‪ :‬ﻟﹶﺎ َﻳ ِ‬ ‫ﺝ ﻟِﺎ ْﺑ ﹺﻦ ﺍﻟﻨﱠ ْ‬ ‫ﺡ ﺍ ﹾﻟ ِﻤ ْﻨﻬَﺎ ﹺ‬ ‫ﺍﻟﻨﱠ َﻮ ﹺﻭﻱﱡ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ﹾﺫﻛﹶﺎ ﹺﺭ َﻭﻓِﻲ َﺷ ْﺮ ﹺ‬ ‫ﺖ‬ ‫ﺠ ْﺰ ُﻡ ﹺﺑ ِﻪ ؛ ِﻟﹶﺄﻧﱠﻪُ ُﺩﻋَﺎﺀٌ ‪ ،‬ﻓﹶﺈﹺﺫﹶﺍ ﺟَﺎ َﺯ ﺍﻟﺪﱡﻋَﺎ ُﺀ ِﻟ ﹾﻠ َﻤﻴﱢ ِ‬ ‫ﺏ ِﻗﺮَﺍ َﺀِﺗ ِﻪ ‪ ،‬ﻭَﻳَﻨْﺒَﻐِﻲ ﺍ ﹾﻟ َ‬ ‫ﻭَﺍﻟﹾﻤُ ﺨْﺘَﺎﺭُ ﺍﻟﹾﻮُ ﺻُﻮﻝﹸ ﺇ ﹶﺫ ﺍ َﺳﹶﺄ ﹶﻝ ﺍﻟﻠﱠ َﻪ ﺇﻳﺼَﺎ ﹶﻝ ﹶﺛﻮَﺍ ﹺ‬ ‫ﺲ ﻟﹶﻠﺪﱠﺍﻋِﻲ ‪ ،‬ﹶﻓﹶﻠﹶﺄ ﹾﻥ َﻳ ﺠُﻮ َﺯ ﹺﺑﻤَﺎ ﻫُ َﻮ ﹶﻟﻪُ ﹶﺃ ْﻭﻟﹶﻰ ‪َ ،‬ﻭَﻳ ْﺒﻘﹶﻰ ﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ ﻓِﻴ ِﻪ ﻣَﻮْﻗﹸﻮﻓﹰﺎ َﻋﻠﹶﻰ ﺍ ْﺳِﺘ ﺠَﺎَﺑ ِﺔ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﻟﹶﺎ‬ ‫ﹺﺑﻤَﺎ ﹶﻟ ْﻴ َ‬ ‫ﺖ ﻭَﺍﻟﹾ ﺤَﻲﱠ ﺍﻟﹾﻘﹶﺮﹺﻳﺐَ‬ ‫ﺠﺮﹺﻱ ﻓِﻲ ﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ‪ ،‬ﻭَﺍﻟﻈﱠﺎﻫِﺮُ ﹶﺃﻥﱠ ﺍﻟﺪﱡﻋَﺎ َﺀ ﻣُﺘﱠﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃﻧﱠﻪُ َﻳ ْﻨ ﹶﻔﻊُ ﺍ ﹾﻟ َﻤﻴﱢ َ‬ ‫ﺨَﺘﺺﱡ ﺑﹺﺎ ﹾﻟ ِﻘﺮَﺍ َﺀ ِﺓ َﺑ ﹾﻞ َﻳ ْ‬ ‫َﻳ ْ‬ ‫ﺐ ﺍ ْﻧَﺘﻬَﻰ‬ ‫ﻀﻞﹸ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﹶﺃ ﹾﻥ َﻳ ْﺪﻋُ َﻮ ِﻟﹶﺄﺧِﻴ ِﻪ ﹺﺑ ﹶﻈ ْﻬ ﹺﺮ ﺍ ﹾﻟ َﻐ ْﻴ ﹺ‬ ‫ﲑ ﹲﺓ ‪َ ،‬ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﹾﻓ َ‬ ‫ﺚ ﹶﻛِﺜ َ‬ ‫ﻚ ﹶﺃﺣَﺎ ِﺩ ﻳ ﹸ‬ ‫ﺻﻴﱠ ٍﺔ ﻭَﻏﹶﻴْﺮﹺﻫَﺎ َﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﻭَﺍﻟﹾﺒَﻌِﻴﺪَ ﹺﺑ َﻮ ِ‬ ‫ﻉ َﻋﻠﹶﻰ ﹶﺃﻥﱠ‬ ‫ﺖ ‪ ،‬ﻭَﻛﹶﺬﹶﺍ َﺣﻜﹶﻰ ﺍ ﹾﻟﹺﺈ ْﺟ َﻤﺎ َ‬ ‫ﻉ َﻋﻠﹶﻰ ُﻭ ﺻُﻮ ﹺﻝ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ‬ ‫ﺴِﻠ ﹴﻢ ﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎ َ‬ ‫ﺡ ﻣُ ْ‬ ‫َﻭﹶﻗ ْﺪ َﺣﻜﹶﻰ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱﱡ ﻓِﻲ َﺷ ْﺮ ﹺ‬ ‫ﻚ ﺑﹺﺎ ﹾﻟ َﻮﹶﻟ ِﺪ ‪.‬‬ ‫ﺼﻠﹸ ﻪُ ﺛﹶﻮَﺍﺑُﻬَﺎ َﻭﹶﻟ ْﻢ ُﻳ ﹶﻘﻴﱢ ْﺪ ﹶﺫِﻟ َ‬ ‫ﺖ َﻭَﻳ ِ‬ ‫ﺍﻟﺼﱠ َﺪﹶﻗ ﹶﺔ َﺗ ﹶﻘ ُﻊ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢ ِ‬ ‫ﺨﺼﱠﺺُ ُﻋﻤُﻮ ُﻡ ﺍﻟﹾﺂَﻳ ِﺔ ﺑﹺﺎﻟﺼﱠ َﺪﹶﻗ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﻛﻤَﺎ ﻓِﻲ‬ ‫ﻕ ﹶﻗﻀَﺎ ِﺀ ﺍﻟﺪﱠ ْﻳ ﹺﻦ ‪ ،‬ﻭَﺍﻟﹾ ﺤَﻖﱡ ﹶﺃﻧﱠﻪُ ﻳُ َ‬ ‫ﻉ َﻋﻠﹶﻰ ﹸﻟ ﺤُﻮ ﹺ‬ ‫َﻭ َﺣﻜﹶﻰ ﹶﺃ ْﻳﻀًﺎ ﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎ َ‬

‫ﺤ ﹺﺮ ﹺﻡ َﻋ ْﻦ‬ ‫ﺚ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺨ ﹾﺜ َﻌ ِﻤﻴﱠ ِﺔ ‪َ ،‬ﻭ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﺃ ْﻳﻀًﺎ ﹶﻛﻤَﺎ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﺤ ﺞﱢ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﻛﻤَﺎ ﻓِﻲ َﺧَﺒ ﹺﺮ ﺍ ﹾﻟ َ‬ ‫ﺏ ‪َ ،‬ﻭﺑﹺﺎ ﹾﻟ َ‬ ‫ﺚ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﹶﺃﺣَﺎﺩِﻳ ِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻫ ﹾﻞ ﹶﺃ ْﻭ ﺻَﻰ ﺷُ ْﺒﺮُ َﻣﺔﹸ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ َﻭﺑﹺﺎ ﹾﻟ ِﻌ ْﺘ ﹺﻖ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﻛﻤَﺎ َﻭﹶﻗ َﻊ ﻓِﻲ‬ ‫ﺼ ﹾﻠ ُﻪ َ‬ ‫ﺴَﺘ ﹾﻔ ِ‬ ‫ﹶﺃﺧِﻴ ِﻪ ﺷُ ْﺒﺮُ َﻣ ﹶﺔ ‪َ ،‬ﻭﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺸﻬُﻮ ﹺﺭ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ‪َ ،‬ﻭﺑﹺﺎﻟﺼﱠﻠﹶﺎ ِﺓ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﺃ ْﻳﻀًﺎ ﻣَﺎ َﺭﻭَﻯ ﺍﻟﺪﱠﺍ َﺭﻗﹸ ﹾﻄﹺﻨﻲّ }‬ ‫ﺚ َﺳ ْﻌ ٍﺪ ِﺧﻠﹶﺎﻓﹰﺎ ِﻟ ﹾﻠﻤَﺎِﻟ ِﻜﻴﱠ ِﺔ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺍ ﹾﻟُﺒﺨَﺎ ﹺﺭﻱﱢ ﻓِﻲ َﺣﺪِﻳ ِ‬ ‫ﻒ ﻟِﻲ ﺑﹺﺒﹺﺮﱢﻫِﻤَﺎ َﺑ ْﻌ َﺪ ﻣَﻮْﺗِﻬﹺﻤَﺎ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﹶﺃﻥﱠ َﺭ ُﺟﻠﹰﺎ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺇﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ ﻟِﻲ ﺃﹶﺑَﻮَﺍﻥِ ﹸﺃﺑﹺﺮﱡﻫُﻤَﺎ ﻓِﻲ ﺣَﺎ ﹺﻝ َﺣﻴَﺎِﺗ ﹺﻬﻤَﺎ ‪ ،‬ﹶﻓ ﹶﻜ ْﻴ َ‬ ‫ﺻﻴَﺎﻣِﻚ {‬ ‫ﻚ ‪َ ،‬ﻭﹶﺃ ﹾﻥ َﺗﺼُﻮ َﻡ ﻟﹶﻬُﻤَﺎ َﻣ َﻊ ِ‬ ‫ﺻﻠﹶﺎِﺗ َ‬ ‫ﺼﻠﱢ َﻲ ﻟﹶﻬُﻤَﺎ َﻣ َﻊ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪ :‬ﺇ ﻥﱠ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺒﺮﱢ َﺑ ْﻌ َﺪ ﺍ ﹾﻟﹺﺒﺮﱢ ﹶﺃ ﹾﻥ ﺗُ َ‬ ‫َ‬ ‫ﺱ ِﻋ ْﻨ َﺪ‬ ‫ﺏ ‪ ،‬ﻭَﻟِ ﺤَﺪِﻳﺚِ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ‬ ‫َﻭﺑﹺﺎﻟﺼﱢﻴَﺎ ﹺﻡ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﻟِﻬَﺬﹶﺍ ﺍﻟﹾﺤَﺪِﻳﺚِ ‪ ،‬ﻭَﻟِ ﺤَﺪِﻳﺚِ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ ﻋَﻤْﺮﹴﻭ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ ﹺﺭ ﻓِﻲ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺻ ْﻮﻡُ َﻧ ﹾﺬ ﹴﺭ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ َﺭﹶﺃﻳْﺖ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ‬ ‫ﺖ ﻭَ ﻋَﻠﹶﻴْﻬَﺎ َ‬ ‫ﺖ ‪ :‬ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺇﻥﱠ ﺃﹸﻣﱢ َﻲ ﻣَﺎَﺗ ْ‬ ‫ﺍ ﹾﻟُﺒﺨَﺎ ﹺﺭﻱﱢ َﻭﻣُﺴِْﻠ ﹴﻢ } ﺇﻥﱠ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﻗﹶﺎﹶﻟ ْ‬ ‫ﺝ ُﻣﺴْﻠِﻢٌ ﻭَﺃﹶﺑُﻮ ﺩَﺍﻭُﺩ‬ ‫ﻚ { َﻭﹶﺃ ْﺧ َﺮ َ‬ ‫ﺼ ْﻮﻣِﻲ َﻋ ْﻦ ﺃﹸﻣﱢ ِ‬ ‫ﺖ َﻧ َﻌ ْﻢ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﻓ َ‬ ‫ﻚ ﻋَﻨْﻬَﺎ ؟ ﻗﹶﺎﹶﻟ ْ‬ ‫ﻀ ْﻴِﺘ ِﻪ ﹶﺃﻛﹶﺎ ﹶﻥ ُﻳ َﺆﺩﱢﻱ ﹶﺫِﻟ َ‬ ‫ﻚ ﺩَﻳْﻦٌ ﹶﻓ ﹶﻘ َ‬ ‫ﺃﹸﻣﱢ ِ‬ ‫ﺻ ْﻮﻡُ َﺷ ْﻬ ﹴﺮ ﹶﺃﹶﻓﹶﺄ ﺻُﻮ ُﻡ ﻋَﻨْﻬَﺎ ؟ ﻗﹶﺎ ﹶﻝ ‪ :‬ﺻُﻮﻣِﻲ ﻋَﻨْﻬَﺎ‬ ‫ﺖ ‪ :‬ﺇﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﹸﺃﻣﱢﻲ َ‬ ‫ﺚ ﺑُ َﺮﻳْ َﺪ ﹶﺓ } ﹶﺃﻥﱠ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﻗﹶﺎﹶﻟ ْ‬ ‫ﻭَﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱﱡ ِﻣ ْﻦ َﺣﺪِﻳ ِ‬ ‫ﺸ ﹶﺔ ‪،‬‬ ‫ﺚ ﻋَﺎِﺋ َ‬ ‫ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺻِﻴَﺎﻡٌ ﺻَﺎ َﻡ َﻋ ْﻨﻪُ َﻭِﻟﻴﱡﻪُ { ُﻣﺘﱠ ﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ َﺣﺪِﻳ ِ‬ ‫ﺚ } َﻣ ْﻦ ﻣَﺎ َ‬ ‫ﺤﺪِﻳ ِ‬ ‫{ َﻭ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﺃ ْﻳﻀًﺎ ِﻟ َ‬ ‫ﺚ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺚ } ﺍﻗﹾﺮَﺀُﻭﺍ َﻋﻠﹶﻰ َﻣ ْﻮﺗَﺎ ﹸﻛ ْﻢ ﻳﺲ { َﻭﹶﻗ ْﺪ َﺗ ﹶﻘﺪﱠ َﻡ ‪َ ،‬ﻭﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ِﻟ َ‬ ‫ﺤﺪِﻳ ِ‬ ‫َﻭﹺﺑ ِﻘﺮَﺍ َﺀ ِﺓ ) ﻳﺲ ( ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ِﻟ َ‬ ‫ﺴﹶﺄﻝﹸ { َﻭﹶﻗ ْﺪ‬ ‫ﺚ } ﺍ ْﺳَﺘ ْﻐ ِﻔﺮُﻭﺍ ِﻟﹶﺄﺧِﻴ ﹸﻜ ْﻢ َﻭ َﺳﻠﹸﻮﺍ ﹶﻟﻪُ ﺍﻟﺘﱠﺜﹾﺒﹺﻴﺖَ ﹶﻓﹺﺈﻧﱠﻪُ ﺍ ﹾﻟ ﺂ ﹶﻥ ﻳُ ْ‬ ‫ﺤﺪِﻳ ِ‬ ‫} ﹶﺃ ْﻭ َﻭﹶﻟ ٌﺪ ﺻَﺎﻟِ ﺢٌ ﻳَﺪْﻋُﻮ ﹶﻟﻪُ { َﻭ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ِﻟ َ‬ ‫ﺐ " َﻭِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﻭَﺍﹶﻟﱠﺬِﻳﻦَ ﺟَﺎﺀُﻭﺍ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ ﺍ ﹾﻏ ِﻔ ْﺮ‬ ‫ﺥ ﹺﺑ ﹶﻈ ْﻬ ﹺﺮ ﺍ ﹾﻟ َﻐ ْﻴ ﹺ‬ ‫ﻀﻞﹸ ﺍﻟﺪﱡﻋَﺎ ِﺀ ِﻟ ﹾﻠﹶﺄ ﹺ‬ ‫َﺗ ﹶﻘﺪﱠ َﻡ ﻭَﻟِ ﺤَﺪِﻳﺚِ " ﹶﻓ ْ‬

‫ﺴِﻠ ﹴﻢ‬ ‫ﺚ ﺑُ َﺮﻳْ َﺪ ﹶﺓ ِﻋ ْﻨ َﺪ ﻣُ ْ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺖ ِﻋ ْﻨ َﺪ ﺍﻟﺰﱢﻳَﺎ َﺭ ِﺓ ﹶﻛ َ‬ ‫ﺖ ِﻣ ْﻦ ﺍﻟﺪﱡﻋَﺎ ِﺀ ِﻟ ﹾﻠ َﻤﻴﱢ ِ‬ ‫ﻟﹶﻨَﺎ َﻭِﻟﹺﺈ ْﺧﻮَﺍﹺﻧﻨَﺎ ﺍﻟﱠﺬِﻳﻦَ َﺳَﺒﻘﹸﻮﻧَﺎ ﺑﹺﺎ ﹾﻟﹺﺈﳝَﺎ ِﻥ { َﻭِﻟﻤَﺎ ﹶﺛَﺒ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻳُ َﻌﻠﱢﻤُﻬُ ْﻢ ﺇﺫﹶﺍ َﺧ َﺮﺟُﻮﺍ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻘﹶﺎﹺﺑ ﹺﺮ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ ﹶﻝ ﻗﹶﺎِﺋﻠﹸﻬُ ْﻢ‬ ‫َﻭﹶﺃ ْﺣ َﻤ َﺪ ﻭَﺍﺑْﻦﹺ ﻣَﺎ َﺟ ْﻪ ﻗﹶﺎ ﹶﻝ } ﻛﹶﺎ ﹶﻥ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ َﻪ ﻟﹶﻨَﺎ َﻭﹶﻟﻜﹸ ْﻢ ﺍ ﹾﻟﻌَﺎِﻓَﻴ ﹶﺔ‬ ‫ﲔ ﻭَﺇﹺﻧﱠﺎ ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ ﻟﹶﺎ ِﺣﻘﹸﻮ ﹶﻥ َﻧ ْ‬ ‫ﲔ ﻭَﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫‪ :‬ﺍﻟﺴﱠﻠﹶﺎ ُﻡ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﺃ ْﻫ ﹶﻞ ﺍﻟﺪﱢﻳَﺎ ﹺﺭ ِﻣ ْﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﺨﺼﱢﺺُ َﻫ ِﺬ ِﻩ‬ ‫ﺚ } َﻭﹶﻟﺪُ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ ِﻣ ْﻦ َﺳ ْﻌﹺﻴ ِﻪ { َﻭ ﹶﻛﻤَﺎ ﺗُ َ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺠﻤِﻴ ﹺﻊ ﻣَﺎ َﻳ ﹾﻔ َﻌﻠﹸﻪُ ﺍ ﹾﻟ َﻮﹶﻟﺪُ ﹶﻟﻮَﺍِﻟ َﺪ ْﻳ ِﻪ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ ِﻟ َ‬ ‫{ َﻭﹺﺑ َ‬ ‫ﺴِﻠ ﹴﻢ َﻭﹶﺃ ْﻫﻞﹸ ﺍﻟﺴﱡَﻨ ﹺﻦ ﻗﹶﺎ ﹶﻝ ‪ :‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺚ ﹶﺃﺑﹺﻲ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ِﻋ ْﻨ َﺪ ﻣُ ْ‬ ‫ﺨﺼﱢﺺُ َﺣﺪِﻳ ﹸ‬ ‫ﻚ ﻳُ َ‬ ‫ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ ﺍﻟﹾﺂَﻳ ﹶﺔ ﺍﻟﹾﻤَُﺘ ﹶﻘﺪﱢ َﻣ ﹶﺔ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺻ َﺪﹶﻗ ٍﺔ ﺟَﺎ ﹺﺭَﻳ ٍﺔ ‪ ،‬ﹶﺃ ْﻭ َﻋ َﻤ ﹴﻞ ﻳُ ْﻨَﺘ ﹶﻔﻊُ ﹺﺑ ِﻪ ‪ ،‬ﹶﺃ ْﻭ َﻭﹶﻟ ٍﺪ‬ ‫ﺙ‪َ :‬‬ ‫ﺕ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎ ﹸﻥ ﺍ ْﻧ ﹶﻘ ﹶﻄ َﻊ َﻋ َﻤﻠﹸ ﻪُ ﺇﻟﱠﺎ ِﻣ ْﻦ ﹶﺛﻠﹶﺎ ٍ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺇﺫﹶﺍ ﻣَﺎ َ‬ ‫َ‬ ‫ﺱ ﻋَﻠﹶﻰ َﻫ ِﺬ ِﻩ‬ ‫ﺢ ﻳَﺪْﻋُﻮ ﹶﻟﻪُ { ﹶﻓﹺﺈﻧﱠﻪُ ﻇﹶﺎ ِﻫﺮُﻩُ ﹶﺃﻧﱠﻪُ َﻳﻨْ ﹶﻘ ِﻄﻊُ َﻋ ْﻨ ﻪُ ﻣَﺎ ﻋَﺪَﺍ َﻫ ِﺬ ِﻩ ﺍﻟﺜﱠﻠﹶﺎﹶﺛ ﹶﺔ ﻛﹶﺎﺋِﻨًﺎ ﻣَﺎ ﻛﹶﺎ ﹶﻥ َﻭﹶﻗ ْﺪ ﻗِﻴ ﹶﻞ ﺇﻧﱠ ُﻪ ُﻳﻘﹶﺎ ُ‬ ‫ﺻَﺎِﻟ ﹴ‬ ‫ﺖ ﹸﻛ ﱡﻞ َﺷ ْﻲ ٍﺀ ﹶﻓ َﻌﹶﻠﻪُ ﹶﻏ ْﻴﺮُﻩُ‬ ‫ﺤﻖُ ﺍ ﹾﻟ َﻤﻴﱢ َ‬ ‫ﺕ ﺑﹺﻬَﺎ ﺍ ﹾﻟﹶﺄ ِﺩﻟﱠﺔﹸ ﻏﹶﻴْﺮُﻫَﺎ ﹶﻓَﻴﻠﹾ َ‬ ‫ﺿ ﹺﻊ ﺍﻟﱠﺘِﻲ َﻭ َﺭ َﺩ ْ‬ ‫ﺍ ﹾﻟ َﻤﻮَﺍ ِ‬ ‫ﺡ ﺍ ﹾﻟ ﹶﻜ ْﻨ ﹺﺰ ‪ :‬ﺇﻥﱠ ﺍﻟﹾﺂَﻳ ﹶﺔ ﻣَﻨْﺴُﻮﺧَﺔﹲ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﻭَﺍﹶﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﺍﺗﱠَﺒ َﻌ ْﺘ ُﻬ ْﻢ ﹸﺫﺭﱢﻳﱠُﺘ ُﻬ ْﻢ { َﻭﻗِﻴ ﹶﻞ ﺍ ﹾﻟﹺﺈْﻧﺴَﺎ ﹸﻥ ﹸﺃﺭﹺﻳ َﺪ ﹺﺑ ِﻪ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ َﺷ ْﺮ ﹺ‬ ‫ﻀ ﹺﻞ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ‬ ‫ﺲ ﹶﻟﻪُ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ ﺍ ﹾﻟ َﻌ ْﺪ ﹺﻝ َﻭﻫُ َﻮ ﹶﻟﻪُ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ ﺍ ﹾﻟ ﹶﻔ ْ‬ ‫ﺍ ﹾﻟﻜﹶﺎِﻓﺮُ ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻦُ ﹶﻓﹶﻠﻪُ ﻣَﺎ َﺳﻌَﻰ ﺇ ْﺧﻮَﺍُﻧ ُﻪ ‪َ ،‬ﻭﻗِﻴ ﹶﻞ ﹶﻟ ْﻴ َ‬ ‫ﻱ َﻭ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺍ ْﻧَﺘﻬَﻰ‬ ‫ﺍﻟﻠﱠﺎ ُﻡ ﹺﺑ َﻤ ْﻌﻨَﻰ َﻋﻠﹶﻰ ﹶﻛﻤَﺎ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } َﻭﹶﻟﻬُ ْﻢ ﺍﻟﻠﱠ ْﻌَﻨﺔﹸ { ﹶﺃ ْ‬ ‫‪.‬‬ ‫ﺏ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ‪:‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ ﹶﻏ ْﻴﺮُ ﻩُ ﻓِﻲ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎ ِﺩﺱُ ( ‪َ :‬ﺷﻔﹶﺎ َﻋﺔﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺢ ‪َ » :‬ﺷﻔﹶﺎ َﻋﺘِﻰ َﻷ ْﻫ ﹺﻞ‬ ‫ﺕ َﻋ ْﻨﻪُ ﹶﺃﺣَﺎﺩِﻳﺚﹸ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ِﻣ ﹾﺜ ﹶﻞ ﹶﻗ ْﻮِﻟ ِﻪ ﺻَﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﻟﹾ ﺤَﺪِﻳﺚِ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫ﹶﻛﻤَﺎ ﹶﻗ ْﺪ َﺗﻮَﺍَﺗ َﺮ ْ‬ ‫ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻰ «)‪(١‬‬ ‫__________‬ ‫)‪ - (١‬ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ) ‪ ( ٤٧٤١‬ﺻﺤﻴﺢ‬ ‫ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪( ٢٥٩‬‬

‫) َﺷﻔﹶﺎ َﻋﺘِﻲ ( ﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ َﺭ ْﺳﻠﹶﺎﻥ ‪ :‬ﹶﻟ َﻌﻞﱠ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹺﺈ ﺿَﺎﻓﹶﺔ ﹺﺑ َﻤ ْﻌﻨَﻰ " ﹶﺃ ﹾﻝ " ﺍﻟﱠﺘِﻲ ِﻟ ﹾﻠ َﻌ ْﻬ ِﺪ ‪ ،‬ﻭَﺍﻟﺘﱠﻘﹾﺪِﻳﺮ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﺍﻟﱠﺘِﻲ ﺃﹶﻋْﻄﹶﺎﻧﹺﻴﻬَﺎ ﺍﻟﻠﱠﻪ‬ ‫َﺗﻌَﺎﻟﹶﻰ َﻭ َﻭ َﻋ َﺪﻧﹺﻲ ﺑﹺﻬَﺎ ِﻟﹸﺄﻣﱠﺘِﻲ ِﺍﺩﱠ َﺧ ْﺮﻬﺗﹶﺎ‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ِﺍﺳَْﺘﻮْ َﺟﺒُﻮﺍ ﺍﻟﻨﱠﺎﺭ ﹺﺑ ﹸﺬﻧُﻮﹺﺑ ﹺﻬ ْﻢ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﹶﻓﻠﹶﺎ َﻳ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ ﺑﹺﻬَﺎ ﺍﻟﻨﱠﺎﺭ ‪ ،‬ﻭَﺃﹸﺧْﺮﹺﺝ ﺑﹺﻬَﺎ َﻣ ْﻦ‬ ‫) ِﻟﹶﺄ ْﻫ ﹺﻞ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻲ ( ﹶﺃ ْ‬ ‫ﺤﻤﱠﺪ َﺭﺳُﻮﻝ ﺍﻟﻠﱠﻪ ‪ .‬ﻛﹶﺬﹶﺍ ﻓِﻲ ﺍﻟﺴﱢﺮَﺍﺝ ﺍﻟﹾﻤُﻨﹺﲑ ‪.‬‬ ‫ﹶﺃ ْﺩ َﺧﻠﹾﺘﻪ ﹶﻛﺒَﺎﺋِﺮ ﹸﺫﻧُﻮﺑﻪ ﺍﻟﻨﱠﺎﺭ ِﻣﻤﱠ ْﻦ ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻣُ َ‬ ‫ﺨَﺘﺼﱠﺔ ﹺﺑﹶﺄ ْﻫ ﹺﻞ ﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ‪.‬‬ ‫ﲔ ﻣُ ْ‬ ‫ﻱ َﺷﻔﹶﺎ َﻋﺘِﻲ ﺍﻟﱠﺘِﻲ ُﺗ ْﻨﺠﹺﻲ ﺍ ﹾﻟﻬَﺎِﻟ ِﻜ َ‬ ‫َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﺒﹺﻲﱡ ‪ :‬ﹶﺃ ْ‬ ‫ﺢ ﻗﹶﻮْﻟﻪ‬ ‫ﺼﺮﹺﻳ ﹺ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱّ ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ِﻋﻴَﺎﺽ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠﻪ َﻣ ﹾﺬﻫَﺐ ﹶﺃﻫْﻞ ﺍﻟﺴﱡﻨﱠﺔ َﺟﻮَﺍﺯ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ َﻋ ﹾﻘﻠﹰﺎ ﻭَﻭُﺟُﻮﻬﺑَﺎ ﺳَﻤْﻌًﺎ ِﻟ َ‬ ‫ﺠﻤُﻮ ِﻋﻬَﺎ‬ ‫ﺖ ﹺﺑ َﻤ ْ‬ ‫ﺕ ﺍﻟﹾﺂﺛﹶﺎﺭ ﺍﻟﱠﺘِﻲ َﺑﹶﻠ َﻐ ْ‬ ‫ﺿ َﻲ ﹶﻟﻪُ ﹶﻗ ْﻮﻟﹰﺎ { َﻭﹶﻗ ْﺪ ﺟَﺎ َﺀ ْ‬ ‫َﺗﻌَﺎﻟﹶﻰ } َﻳﻮْﻣِﺌ ٍﺬ ﻟﹶﺎ َﺗ ْﻨﻔﹶﻊ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻪُ ﺍﻟﺮﱠﺣْﻤَﻦ َﻭ َﺭ ِ‬ ‫ﺖ‬ ‫ﺼ ﺤﱠ ِﺔ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮَﺓ ‪َ ،‬ﻭﹶﺃ ْﺟ َﻤ َﻊ ﺍﻟﺴﱠﻠﹶﻒ ﺍﻟﺼﱠﺎِﻟ ﺤُﻮ ﹶﻥ َﻭ َﻣ ْﻦ َﺑﻌْﺪﻫ ْﻢ ِﻣ ْﻦ ﹶﺃﻫْﻞ ﺍﻟﺴﱡﻨﱠﺔ َﻋﹶﻠﻴْﻬَﺎ ‪َ ،‬ﻭ َﻣَﻨ َﻌ ْ‬ ‫ﺍﻟﺘﱠﻮَﺍﺗُﺮ ِﻟ ِ‬ ‫ﲔ ﻓِﻲ ﺍﻟﻨﱠﺎﺭ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﹶﻓﻤَﺎ َﺗ ْﻨﻔﹶﻌﻬُ ْﻢ َﺷﻔﹶﺎﻋَﺔ‬ ‫ﺨﻠِﻴﺪ ﺍﻟﹾﻤُﺬﹾﹺﻧﹺﺒ َ‬ ‫ﺨﻮَﺍﺭﹺﺝ َﻭَﺑﻌْﺾ ﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﻟﹶﺔ ﻣِﻨْﻬَﺎ َﻭَﺗﻌَﻠﱠﻘﹸﻮﺍ ﹺﺑ َﻤﺬﹶﺍ ِﻫﹺﺒ ﹺﻬ ْﻢ ﻓِﻲ َﺗ ْ‬ ‫ﺍ ﹾﻟ َ‬ ‫ﺐ ﹺﺑﹶﺄﻥﱠ ﺍﻟﹾﺂَﻳَﺘ ْﻴ ﹺﻦ ﻓِﻲ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎﺭ ‪ ،‬ﻭَﺍﻟﹾﻤُﺮَﺍﺩ‬ ‫ﲔ ِﻣ ْﻦ َﺣﻤِﻴﻢ َﻭﻟﹶﺎ َﺷﻔِﻴﻊ ُﻳﻄﹶﺎﻉ { َﻭﹸﺃﺟﹺﻴ َ‬ ‫ﲔ { َﻭﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ﺳُ ْﺒ ﺤَﺎﻧﻪ } ﻣَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ‬ ‫ﺍﻟﺸﱠﺎِﻓ ِﻌ َ‬ ‫ﺑﹺﺎﻟ ﱡﻈ ﹾﻠ ﹺﻢ ﺍﻟﺸﱢﺮْﻙ ‪َ .‬ﻭﹶﺃﻣﱠﺎ َﺗ ﹾﺄﻭﹺﻳﻠﻬ ْﻢ ﹶﺃﺣَﺎﺩِﻳﺚ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﺑﹺﻜﹶﻮْﻧﹺﻬَﺎ ﻓِﻲ ﹺﺯﻳَﺎﺩَﺓ ﺍﻟﺪﱠ َﺭﺟَﺎﺕ ﹶﻓﺒَﺎﻃِﻞ ‪َ ،‬ﻭﹶﺃ ﹾﻟﻔﹶﺎﻅ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ ﺻَﺮﹺﳛَﺔ‬ ‫ﺐ ﺍﻟﻨﱠﺎﺭ ِﺍ ْﻧَﺘﻬَﻰ ‪.‬‬ ‫ﻓِﻲ ﺑُﻄﹾﻠﹶﺎﻥ َﻣ ﹾﺬﻫَﺒﻬ ْﻢ َﻭﹺﺇ ْﺧﺮَﺍﺝ َﻣ ْﻦ ِﺍ ْﺳَﺘ ْﻮ َﺟ َ‬ ‫ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪( ٢٢٧‬‬

‫ﻱ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ﺍﻟﱠﺘِﻲ َﻭ َﻋ َﺪﻧﹺﻲ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ِﺍﺩﱠ َﺧ ْﺮﻬﺗﹶﺎ‬ ‫ﲑ ‪ :‬ﺍ ﹾﻟﹺﺈ ﺿَﺎﹶﻓ ﹸﺔ ﹺﺑ َﻤ ْﻌﻨَﻰ " ﺍ ﹾﻝ " ﺍ ﹾﻟ َﻌ ْﻬ ِﺪﻳﱠ ِﺔ ‪ ،‬ﹶﺃ ْ‬ ‫ﺴﹺ‬ ‫ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ َﻤﻨَﺎ ﹺﻭﻱﱡ ﻓِﻲ ﺍﻟﺘﱠ ْﻴ ِ‬ ‫ﺕ ﹶﻓِﻠﻜﹸﻞﱟ ِﻣ ْﻦ‬ ‫ﺕ ﻭَﺍ ﹾﻟ َﻌ ﹾﻔ ﹺﻮ َﻋ ْﻦ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ِﻟ َﺮ ﹾﻓ ﹺﻊ ﺍﻟﺪﱠ َﺭﺟَﺎ ِ‬ ‫ﺿ ﹺﻊ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﻱ ِﻟ َﻮ ْ‬ ‫) ِﻟﹶﺄ ْﻫ ﹺﻞ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻲ ( ﹶﺃ ْ‬ ‫ﲔ‬ ‫ﻱ َﺷﻔﹶﺎ َﻋﺘِﻲ ﺍﻟﱠﺘِﻲ ُﺗ ْﻨ ﺠﹺﻲ ﺍ ﹾﻟﻬَﺎِﻟ ِﻜ َ‬ ‫ﻚ ﻣُﺘﱠﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ْﻴ َﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻤﻠﱠ ِﺔ ‪َ .‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﻨﹺﻲﱡ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ ‪ :‬ﹶﺃ ْ‬ ‫ﺍ ﹾﻟﹶﺄ ْﺗ ِﻘﻴَﺎ ِﺀ ﻭَﺍﻟﹾﺄﹶﻭْﻟِﻴَﺎﺀِ َﻭ ﹶﺫِﻟ َ‬ ‫ﺴِﻠ ﹴﻢ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ﻋِﻴَﺎﺽٌ ‪َ :‬ﻣ ﹾﺬ َﻫﺐُ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱠَﻨ ِﺔ َﺟﻮَﺍ ُﺯ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ‬ ‫ﺡ ﻣُ ْ‬ ‫ﻣُ ﺨْﺘَﺼﱠﺔﹲ ﹺﺑﹶﺄ ْﻫ ﹺﻞ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱﱡ ﻓِﻲ َﺷ ْﺮ ﹺ‬ ‫ﺿ َﻲ ﹶﻟﻪُ ﹶﻗ ْﻮﻟﹰﺎ { ‪.‬‬ ‫ﺢ ﹶﻗ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪َ } :‬ﻳ ْﻮ َﻣِﺌ ٍﺬ ﻟﹶﺎ َﺗ ْﻨ ﹶﻔﻊُ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻪُ ﺍﻟﺮﱠ ْﺣ َﻤﻦُ َﻭ َﺭ ِ‬ ‫ﺼﺮﹺﻳ ﹺ‬ ‫َﻋ ﹾﻘﻠﹰﺎ َﻭﻭُﺟُﻮُﺑﻬَﺎ َﺳ ْﻤﻌًﺎ ﹺﺑ َ‬ ‫ﺕ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻗ ْﺪ ﺟَﺎ َﺀ ْ‬ ‫ﻕ َ‬ ‫ﺨَﺒ ﹺﺮ ﺍﻟﺼﱠﺎ ِﺩ ﹺ‬ ‫ﺸ ﹶﻔﻌُﻮ ﹶﻥ ﹺﺇﻟﱠﺎ ِﻟ َﻤ ْﻦ ِﺍ ْﺭَﺗﻀَﻰ { َﻭﹶﺃ ْﻣﺜﹶﺎﹸﻟ ُﻬﻤَﺎ ‪َ .‬ﻭﹺﺑ َ‬ ‫َﻭﹶﻗ ْﻮﻟﹸﻪُ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﻟﹶﺎ َﻳ ْ‬ ‫ﲔ ‪َ ،‬ﻭﹶﺃ ْﺟ َﻤ َﻊ ﺍﻟﺴﱠﹶﻠﻒُ ﺍﻟﺼﱠﺎِﻟ ﺢُ َﻭ َﻣ ْﻦ‬ ‫ﺼ ﺤﱠ ِﺔ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ َﺮ ِﺓ ِﻟ ُﻤ ﹾﺬﹺﻧﺒﹺﻲ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﺠﻤُﻮ ِﻋﻬَﺎ ﺍﻟﺘﱠﻮَﺍُﺗ ُﺮ ﹺﺑ ِ‬ ‫ﺖ ﹺﺑ َﻤ ْ‬ ‫ﺍﻟﹾﺂﺛﹶﺎ ُﺭ ﺍﻟﱠﺘِﻲ َﺑﹶﻠ َﻐ ْ‬ ‫ﲔ ﻓِﻲ‬ ‫ﺨﻠِﻴ ِﺪ ﺍﻟﹾﻤُﺬﹾﹺﻧﹺﺒ َ‬ ‫َﺑ ْﻌ َﺪ ُﻫ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱡﻨﱠ ِﺔ ﻋَﻠﹶﻴْﻬَﺎ ‪َ ،‬ﻭﻣُﹺﻨ َﻌﺖْ ﺍﻟﹾ ﺨَﻮَﺍﺭﹺﺝُ َﻭَﺑ ْﻌﺾُ ﺍﻟﹾﻤُﻌَْﺘ ﹺﺰﹶﻟ ِﺔ ﻣِﻨْﻬَﺎ َﻭَﺗ َﻌﻠﱠﻘﹸﻮﺍ ﹺﺑ َﻤﺬﹶﺍ ِﻫﹺﺒ ﹺﻬ ْﻢ ﻓِﻲ َﺗ ْ‬ ‫ﲔ ِﻣ ْﻦ َﺣﻤِﻴ ﹴﻢ َﻭﻟﹶﺎ‬ ‫ﲔ { َﻭﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﻣَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ‬ ‫ﺍﻟﻨﱠﺎ ﹺﺭ ‪ ،‬ﻭَﺍﺣْﺘَ ﺠﱡﻮﺍ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﻓﻤَﺎ َﺗ ْﻨ ﹶﻔﻌُﻬُ ْﻢ َﺷﻔﹶﺎ َﻋ ﺔﹸ ﺍﻟﺸﱠﺎِﻓ ِﻌ َ‬ ‫ﺕ ﻓﹶﺒَﺎﻃِﻞﹲ‬ ‫ﺚ ﺍﻟﺸﱠ ﹶﻔﺎ َﻋ ِﺔ ﺑﹺﻜﹶﻮْﻧﹺﻬَﺎ ﻓِﻲ ﹺﺯﻳَﺎ َﺩ ِﺓ ﺍﻟﺪﱠ َﺭﺟَﺎ ِ‬ ‫ﺕ ﻓِﻲ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ َﻭﹶﺃﻣﱠﺎ َﺗ ﹾﺄﻭﹺﻳﹸﻠ ُﻬ ْﻢ ﹶﺃﺣَﺎﺩِﻳ ﹶ‬ ‫ﻉ { ‪َ .‬ﻭ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳَﺎ ُ‬ ‫َﺷﻔِﻴ ﹴﻊ ُﻳﻄﹶﺎ ُ‬ ‫ﺴﺔﹸ ﹶﺃ ﹾﻗﺴَﺎ ﹴﻡ ‪:‬‬ ‫ﺐ ﺍﻟﻨﱠﺎ َﺭ ﹶﻟ ِﻜ ْﻦ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ َﺧ ْﻤ َ‬ ‫ﺻ ﹺﺮ َﳛ ﹲﺔ ﻓِﻲ ُﺑ ﹾﻄﻠﹶﺎ ِﻥ َﻣ ﹾﺬ َﻫﹺﺒ ﹺﻬ ْﻢ ﻭَﺇﹺﺧْﺮَﺍﺝﹺ َﻣ ْﻦ ِﺍ ْﺳَﺘ ْﻮ َﺟ َ‬ ‫ﺚ َ‬ ‫ﻭَﺃﹶﻟﹾﻔﹶﺎﻅﹸ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ‬ ‫ﺏ‪.‬‬ ‫ﺤﺴَﺎ ﹺ‬ ‫ﻒ َﻭَﺗ ْﻌ ﺠﹺﻴ ﹺﻞ ﺍ ﹾﻟ ِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ؛ َﻭ ِﻫ َﻲ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺣ ﹸﺔ ِﻣ ْﻦ َﻫ ْﻮ ﹺﻝ ﺍ ﹾﻟ َﻤ ْﻮ ِﻗ ِ‬ ‫] ﺃﹶﻭﱠﻟﹸﻬَﺎ [ ‪ :‬ﻣُ ﺨْﺘَﺼﱠﺔﹲ ﹺﺑَﻨﹺﺒﻴﱢﻨَﺎ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻗ ْﺪ ﺫﹶﻛﹶﺮَﻫَﺎ‬ ‫ﺕ ِﻟَﻨﹺﺒﻴﱢﻨَﺎ َ‬ ‫ﺏ ‪َ ،‬ﻭ َﻫ ِﺬ ِﻩ ﹶﺃ ْﻳﻀًﺎ َﻭ َﺭ َﺩ ْ‬ ‫ﺠﻨﱠ ﹶﺔ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﺣﺴَﺎ ﹴ‬ ‫] ﺍﻟﺜﱠﺎﹺﻧَﻴﺔﹸ [ ‪ :‬ﻓِﻲ ﹺﺇ ْﺩﺧَﺎ ﹺﻝ ﹶﻗ ْﻮ ﹴﻡ ﺍ ﹾﻟ َ‬ ‫ﺴِﻠﻢٌ ‪.‬‬ ‫ﻣُ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ‪.‬‬ ‫] ﺍﻟﺜﱠﺎِﻟﹶﺜﺔﹸ [ ‪ :‬ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ِﻟ ﹶﻘ ْﻮ ﹴﻡ ِﺍﺳَْﺘﻮْ َﺟﺒُﻮﺍ ﺍﻟﻨﱠﺎ َﺭ ﹶﻓَﻴﺸْ ﹶﻔﻊُ ﻓِﻴ ﹺﻬ ْﻢ َﻧﹺﺒﻴﱡﻨَﺎ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺸﻔﹶﺎ َﻋ ِﺔ َﻧﹺﺒﻴﱢﻨَﺎ َ‬ ‫ﺚ ﹺﺑﹺﺈ ْﺧﺮَﺍ ﹺﺟ ﹺﻬ ْﻢ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﹺﺑ َ‬ ‫ﺕ ﺍ ﹾﻟﹶﺄ َﺣﺎﺩِﻳ ﹸ‬ ‫ﲔ ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﺟَﺎ َﺀ ْ‬ ‫] ﺍﻟﺮﱠﺍﹺﺑ َﻌﺔﹸ [ ‪ :‬ﻓِﻲ َﻣ ْﻦ َﺩ َﺧ ﹶﻞ ﺍﻟﻨﱠﺎ َﺭ ِﻣ ْﻦ ﺍﻟﹾﻤُﺬﹾﹺﻧﹺﺒ َ‬ ‫ﺨ ﹺﺮﺝُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﹸﻛﻞﱠ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ﻛﹶﻤَﺎ ﺟَﺎ َﺀ ﻓِﻲ‬ ‫ﲔ ﹸﺛﻢﱠ ﻳُ ْ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻭَﺍ ﹾﻟ َﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭَﺇﹺﺧْﻮَﺍﻧﹺﻬﹺﻢْ ِﻣ ْﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﺍﻟﹾﺤَﺪِﻳﺚِ ‪ :‬ﻟﹶﺎ َﻳ ْﺒﻘﹶﻰ ﻓِﻴﻬَﺎ ﹺﺇﻟﱠﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ ‪.‬‬ ‫ﺠﻨﱠ ِﺔ ِﻟﹶﺄ ْﻫِﻠﻬَﺎ ِﺍ ْﻧَﺘﻬَﻰ ‪.‬‬ ‫ﺕ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﺴﺔﹸ [ ‪ :‬ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ﻓِﻲ ﹺﺯﻳَﺎ َﺩ ِﺓ ﺍﻟﺪﱠ َﺭﺟَﺎ ِ‬ ‫] ﺍ ﹾﻟ ﺨَﺎ ِﻣ َ‬

‫‪.‬‬ ‫ﺕ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ﹶﺔ ﻷَﻧﱠﻬَﺎ ﹶﺃ َﻋﻢﱡ‬ ‫ﺠﻨﱠ ﹶﺔ ﻓﹶﺎ ْﺧَﺘ ْﺮ ُ‬ ‫ﺼﻒُ ﹸﺃﻣﱠﺘِﻰ ﺍ ﹾﻟ َ‬ ‫ﺕ َﺑ ْﻴ َﻦ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ﹶﺃ ْﻭ َﻳ ْﺪﺧُ ﹶﻞ ﹺﻧ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪ُ »:‬ﺧﻴﱢ ْﺮ ُ‬ ‫َﻭﹶﻗ ْﻮﻟﹸﻪُ َ‬ ‫ﺨﻄﱠﺎﺀُﻭ ﹶﻥ «)‪(١‬‬ ‫ﲔ ﺍ ﹾﻟ َ‬ ‫َﻭﹶﺃ ﹾﻛﻔﹶﻰ ﺃﹶﺗَﺮَﻭْﻧَﻬَﺎ ِﻟﻠﹾﻤَُﻨﻘﱠﻴْ َﻦ ﹶﻻ ﻭَﻟﹶﻜِﻨﱠﻬَﺎ ِﻟ ﹾﻠﻤَُﺘﹶﻠﻮﱢِﺛ َ‬ ‫__________‬ ‫)‪ - (١‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ) ‪ (٥٥٨١‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ) ‪ ( ٤٤٥٣‬ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﻟﻐﲑﻩ‬ ‫ﺻ ﺤَﺎُﺑ ُﻪ‬ ‫ﺤﺮُﺳُﻪُ ﹶﺃ ْ‬ ‫ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ َ (٢٠١٤٥‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻣُﻮﺳَﻰ ﹶﺃﻥﱠ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻛﹶﺎ ﹶﻥ َﻳ ْ‬ ‫ﺖ‬ ‫ﺙ ﹶﻓ ﹶﺬ َﻫﺒْﺖُ ﹶﺃ ْﻧﻈﹸﺮُ ﻓﹶﺈﹺﺫﹶﺍ ﹶﺃﻧَﺎ ﹺﺑﻤُﻌَﺎ ٍﺫ ﹶﻗ ْﺪ ﹶﻟ ِﻘ َﻰ ﺍﻟﱠﺬِﻯ ﻟﹶﻘِﻴ ُ‬ ‫ﺕ ﹶﻟ ْﻴﹶﻠ ٍﺔ ﹶﻓﹶﻠ ْﻢ ﹶﺃ َﺭﻩُ ﻓِﻰ َﻣﻨَﺎ ِﻣ ِﻪ ﻓﹶﺄﹶﺧَﺬﹶﻧﹺﻰ ﻣَﺎ ﹶﻗﺪُ َﻡ ﻭَﻣَﺎ َﺣ َﺪ ﹶ‬ ‫ﹶﻓﻘﹸ ْﻤﺖُ ﺫﹶﺍ َ‬ ‫ﺕ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺼ ْﻮ ِ‬ ‫ﺻﻮْﺗﹰﺎ ِﻣ ﹾﺜ ﹶﻞ َﻫﺰﹺﻳ ﹺﺰ ﺍﻟﺮﱠﺣَﺎ ﻓﹶﻮَﻗﹶﻔﹾﻨَﺎ َﻋﻠﹶﻰ َﻣﻜﹶﺎﹺﻧ ﹺﻬﻤَﺎ ﹶﻓ ﺠَﺎ َﺀ ﺍﻟﻨﱠﹺﺒﻰﱡ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ِ -‬ﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍﻟ َ‬ ‫ﻓﹶﺴَﻤِﻌْﻨَﺎ َ‬ ‫ﺠﻨﱠ ﹶﺔ َﻭَﺑ ْﻴ َﻦ‬ ‫ﺼﻒُ ﹸﺃﻣﱠﺘِﻰ ﺍ ﹾﻟ َ‬ ‫ﺨﻴﱠ َﺮﻧﹺﻰ َﺑ ْﻴ َﻦ ﹶﺃ ﹾﻥ َﻳ ْﺪﺧُ ﹶﻞ ﹺﻧ ْ‬ ‫ﺕ ِﻣ ْﻦ َﺭﺑﱢﻰ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﻓ َ‬ ‫ﺖ ﹶﺃﺗَﺎﻧﹺﻰ ﺁ ٍ‬ ‫ﺖ َﻭﻓِﻴ َﻢ ﹸﻛ ْﻨ ُ‬ ‫» َﻫ ﹾﻞ َﺗ ْﺪﺭُﻭ ﹶﻥ ﹶﺃ ْﻳ َﻦ ﹸﻛ ْﻨ ُ‬ ‫ﻚ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ ْﻧُﺘ ْﻢ َﻭ َﻣ ْﻦ‬ ‫ﻉ ﺍﻟﻠﱠ َﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﺃ ﹾﻥ ﻳَ ﺠْﻌَﻠﹶﻨَﺎ ﻓِﻰ َﺷﻔﹶﺎ َﻋِﺘ َ‬ ‫ﺕ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ﹶﺔ «‪ .‬ﹶﻓﻘﹶﺎ ﹶﻻ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺍ ْﺩ ُ‬ ‫ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ﻓﹶﺎ ْﺧَﺘ ْﺮ ُ‬ ‫ﺸ ﹺﺮﻙُ ﺑﹺﺎﻟﻠﱠ ِﻪ ﺷَﻴْﺌﺎﹰ ﻓِﻰ َﺷﻔﹶﺎ َﻋﺘِﻰ « ﺻﺤﻴﺢ ‪.‬‬ ‫ﺕ ﹶﻻ ﻳُ ْ‬ ‫ﻣَﺎ َ‬ ‫ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(١٦٢‬‬

‫ﲔ َﻭﹺﺇﻧﱠﻤَﺎ ِﻫ َﻲ‬ ‫ﺖ ِﻫ َﻲ ِﻟﻠﹾﻤُﺘﱠ ِﻘ َ‬ ‫ﺴ ْ‬ ‫ﺠﻨﱠﺔ ﹶﻟْﻴ َ‬ ‫ﻚ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﺍﻟﱠﺘِﻲ ُﺧﻴﱢﺮْﺕ ﺑَﻴْﻨﻬَﺎ ﻭَﺑَﻴْﻦ ُﺩﺧُﻮﻝ ﹺﻧﺼْﻒ ﺍ ﹾﻟﺄﹸﻣﱠﺔ ﺍ ﹾﻟ َ‬ ‫ﻱ ِﺗ ﹾﻠ َ‬ ‫) ﺃﹶﺗَﺮَﻭْﻧَﻬَﺎ ( ﹶﺃ ْ‬ ‫ﲔ‬ ‫ﻚ ﻭَﺇﹺﻧﱠﻤَﺎ ِﻫ َﻲ ﺷَﺎ ِﻣﻠﹶﺔ ِﻟ ﻠﹾﻤُﺬﹾﹺﻧﹺﺒ َ‬ ‫ﺲ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﲔ َﻭﹶﻟ ْﻴ َ‬ ‫ﺨﺼُﻮ ﺻَﺔ ِﻟﻠﹾﻤُﺘﱠ ِﻘ َ‬ ‫ﺤَﺘﻤَﻞ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹶﺃَﺗ َﺮ ْﻭ ﹶﻥ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ َﻣ ْ‬ ‫ﲔ َﻭُﻳ ْ‬ ‫ِﻟﻠﹾﻤُﺬﹾﹺﻧﹺﺒ َ‬ ‫ﻭﰲ ﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ١٦٧٦‬‬ ‫ﺷﻔﺎﻋﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺭﺿﺎ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻨﻮﺳﻲ‬ ‫ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‬ ‫ﺃﺣﺒﺎﺑﻨﺎ ﰲ ﺍﷲ‪ :‬ﺃﺧﺮﺝ ﻣﺴﻠﻢ‪ (٢٠٢) :‬ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﺒﺪ ﺍ ﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‬ ‫ﺱ ﹶﻓﻤَﻦ ﺗَﺒﹺﻌَﻨﹺﻰ ﹶﻓﹺﺈﻧﱠﻪُ ِﻣﻨّﻰ َﻭ َﻣ ْﻦ َﻋﺼَﺎﻧﹺﻰ‬ ‫ﺿﹶﻠ ﹾﻠ َﻦ ﻛﹶﺜِﲑًﺍ ﻣّ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺃﻥ ﺍﻟﻨﱯ ﺗﻼ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺇﺑﺮﺍﻫﻴﻢ‪َ :‬ﺭﺏّ ﹺﺇﻧﱠ ُﻬﻦﱠ ﹶﺃ ْ‬ ‫ﺖ‬ ‫ﻚ ﺃﹶﻧ َ‬ ‫ﻚ ﻏﹶﻔﹸﻮﺭٌ ﺭﱠﺣِﻴﻢٌ ]ﺇﺑﺮﺍﻫﻴﻢ‪ .[٢٦:‬ﻭﻗﺎﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺇﹺﻥ ﺗُ َﻌﺬﹼ ْﺑﻬُ ْﻢ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ِﻋﺒَﺎﺩُ َﻙ ﻭَﺇﹺﻥ َﺗ ْﻐ ِﻔ ْﺮ ﹶﻟ ُﻬ ْﻢ ﹶﻓﹺﺈﻧﱠ َ‬ ‫ﹶﻓﹺﺈﻧﱠ َ‬ ‫ﺤﻜِﻴ ُﻢ ]ﺍﳌﺎﺋﺪﺓ‪ .[١١٨:‬ﻓﺮﻓﻊ ﻳﺪﻳﻪ‪ ،‬ﻭﻗﺎﻝ‪ )) :‬ﺍﻟﻠﻬﻢ ﺃﻣﱵ ﺃﻣﱵ((‪ ،‬ﻭﺑﻜﻰ‪ ،‬ﻓﻘﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﻳﺎ ﺟﱪﻳﻞ‪،‬‬ ‫ﺍﻟﹾﻌَﺰﹺﻳﺰُ ﺍ ﹾﻟ َ‬

‫ﺍﺫﻫﺐ ﺇﱃ ﳏﻤﺪ ‪ -‬ﻭﺭﺑﻚ ﺃﻋﻠﻢ ‪ -‬ﻓﺴﻠﻪ ﻣﺎ ﻳﺒﻜﻴﻚ؟ ﻓﺄﺗﺎﻩ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺴﺄﻟﻪ‪ ،‬ﻓﺄﺧﱪﻩ ﺭﺳﻮﻝ ﺍﷲ‬ ‫ﲟﺎ ﻗﺎﻝ ‪ -‬ﻭﻫﻮ ﺃﻋﻠﻢ ‪ -‬ﻓﻘﺎﻝ ﺍﷲ‪ :‬ﻳﺎ ﺟﱪﻳﻞ‪ ،‬ﺍﺫﻫﺐ ﺇﱃ ﳏﻤﺪ‪ ،‬ﻓﻘﻞ‪ :‬ﺇﻧﺎ ﺳﻨﺮﺿﻴﻚ ﰲ ﺃﻣﺘﻚ‪ ،‬ﻭﻻ ﻧﺴﻮﺅﻙ‪.‬‬ ‫ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻧﻌﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺃﻥ ﺟﻌﻠﻨﺎ ﻣﻦ ﺃﻣﺔ ﺧﲑ ﺍﻷﻧﺎﻡ‪ ،‬ﻧﻌﻢ ﺇﻥ ﺍﷲ ﺳﲑﺿﻴﻪ ﰲ ﺃﻣﺘﻪ‪ ،‬ﻭﻻ ﻳﺴﻮﺅﻩ‪،‬‬ ‫ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﷲ‪ ،‬ﺗﻔﻀﻞ ﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ﻭﻋﻠﻰ ﺃﻣﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﺑﺸﻔﺎﻋﺘﻪ ﺍﻟﱵ ﺗﻨﺎﻝ ﺃﻣﺘﻪ ‪ ،‬ﻭﻫﻲ ﺃﻧﻮﺍﻉ ﻋﺪﺓ‬ ‫ﺫﻛﺮﻫﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻤﻨﻬﺎ ﺷﻔﺎﻋﺘﻪ ﺃﻥ ﻳﺆﺫﻥ ﳉﻤﻴﻊ ﺍﳌﺆﻣﻨﲔ ﰲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪ ،‬ﻓﺈﻧﻪ ﺃﻭﻝ ﺩﺍﺧﻞ ﳍﺎ‪.‬‬ ‫ﺃﺧﺮﺝ ﻣﺴﻠﻢ‪ (١٩٦) :‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪ )) :‬ﺃﻧﺎ ﺃﻛﺜﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺗﺒﻌﹰﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﻭﺃﻧﺎ ﺃﻭﻝ ﻣﻦ ﻳﻘﺮﻉ ﺑﺎﺏ ﺍﳉﻨﺔ((‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ‪)) (١٩٧) :‬ﻓﻴﻘﻮﻝ ﺍﳋﺎﺯﻥ‪ :‬ﻣﻦ ﺃﻧﺖ؟ ﻓﺄﻗﻮﻝ‪ :‬ﳏﻤﺪ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﺑﻚ ﺃﻣﺮﺕ ﻻ ﺃﻓﺘﺢ ﻷﺣﺪ ﻗﺒﻠﻚ((‪ .‬ﺍﻟﻠﻬﻢ ﺃﺩﺧﻠﻨﺎ ﺍﳉﻨﺔ ﰲ ﺯﻣﺮﺗﻪ‪.‬‬ ‫ﻭﻣﻦ ﺷﻔﺎﻋﺘﻪ ﺷﻔﺎﻋﺘﻪ ﰲ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ ﳑﻦ ﺩﺧﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻴﺨﺮﺟﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻮﺍﺗﺮﺕ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ‬

‫ﺫﻟﻚ‪ ،‬ﺭﻭﻯ ﺍﳌﻨﺬﺭﻱ‪ (٥٣٤٠) :‬ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ‪)) :‬ﺧﲑﺕ‬ ‫ﺑﲔ ﺍﻟﺸﻔﺎﻋﺔ ﺃﻭ ﻳﺪﺧﻞ ﻧﺼﻒ ﺃﻣﱵ ﺍﳉﻨﺔ‪ ،‬ﻓﺎﺧﺘﺮﺕ ﺍﻟﺸﻔﺎﻋﺔ((؛ ﻷﻬﻧﺎ ﺃﻋﻢ ﻭﺃﻛﻔﻰ‪ ،‬ﺃﻣﺎ ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ‪،‬‬ ‫ﻭﻟﻜﻨﻬﺎ ﻟﻠﻤﺬﻧﺒﲔ ﺍﳋﻄﺎﺋﲔ ﺍﳌﺘﻠﻮﺛﲔ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﺷﻔﺎﻋﱵ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﱵ(( ] ﺃﺧﺮﺟﻪ ﺃﲪﺪ[‪.‬‬ ‫ﻭﺻﻔﺔ ﺫﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺸﻔﻊ ﺇﱃ ﻣﻮﻻﻧﺎ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻜﺮﱘ ﰲ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻣﺘﻪ ﺍﻟﺬﻳﻦ ﻗﺪ ﺩﺧﻠﻮﻫﺎ‪ ،‬ﻓﻴﺄﺫﻥ‬ ‫ﺍﷲ ﻟﻪ ﰲ ﺫﻟﻚ‪ ،‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ‪ ،(٧٤٤٠) :‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ‪ ،‬ﻣﻨﻪ ﻗﺎﻝ‬ ‫‪)) :‬ﻓﺄﺳﺘﺄﺫﻥ ﻋﻠﻰ ﺭﰊ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻓﻴﺆﺫﻥ ﱄ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻪ ﻭﻗﻌﺖ ﺳﺎﺟﺪﺍﹰ‪ ،‬ﻓﻴﺪﻋﲏ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﺪﻋﲏ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬ ‫ﺍﺭﻓﻊ ﳏﻤﺪ‪ ،‬ﻭﻗﻞ ﺗﺴﻤﻊ‪ ،‬ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ‪ ،‬ﻭﺳﻞ ﺗﻌﻂ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﺭﻓﻊ ﺭﺃﺳﻲ‪ ،‬ﻓﺄﺛﲏ ﻋﻠﻰ ﺭﰊ ﺑﺜﻨﺎﺀ ﻭﲢﻤﻴﺪ ﻳُﻌﻠﻤﻨﻴﻪ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﰒ ﺃﺷﻔﻊ‪ ،‬ﻓﻴﺤﺪ ﱄ ﺣﺪﺍﹰ‪ ،‬ﻓﺄﺧﺮﺝ ﻓﺄﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ((‪ ،‬ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ‪)) :‬ﻓﺄﺧﺮﺝ‪ ،‬ﻓﺄﺧﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﺩﺧﻠﻬﻢ‬ ‫ﺍﳉﻨﺔ‪ ،‬ﰒ ﺃﻋﻮﺩ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﺄﺳﺘﺄﺫﻥ ﻋﻠﻰ ﺭﰊ ﰲ ﺩﺍﺭﻩ‪ ،‬ﻓﻴﺆﺫﻥ ﱄ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻪ ﻭﻗﻌﺖ ﺳﺎﺟﺪﺍﹰ‪ ،‬ﻓﻴﺪﻋﲏ ﻣﺎ ﺷﺎﺀ ﺍﷲ‬ ‫ﺃﻥ ﻳﺪﻋﲏ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺍﺭﻓﻊ ﳏﻤﺪ‪ ،‬ﻭﻗﻞ ﺗﺴﻤﻊ‪ ،‬ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ‪ ،‬ﻭﺳﻞ ﺗﻌﻄﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﺭﻓﻊ ﺭﺃﺳﻲ‪ ،‬ﻓﺄﺛﲏ ﻋﻠﻰ ﺭﰊ ﺑﺜﻨﺎﺀ‬ ‫ﻭﲢﻤﻴﺪ ﻳُﻌﻠﻤﻨﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﰒ ﺃﺷﻔﻊ‪ ،‬ﻓﻴُﺤﺪ ﱄ ﺣﺪﺍﹰ‪ ،‬ﻓﺄﺧﺮﺝ‪ ،‬ﻓﺄﺧﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ‪ ،‬ﺣﱴ ﻣﺎ ﻳﺒﻘﻰ ﰲ‬ ‫ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻦ ﺣﺒﺴﻪ ﺍﻟﻘﺮﺁﻥ(( ﺃﻱ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳋﻠﻮﺩ‪ ،‬ﺍﳊﺪﻳﺚ‪ .‬ﺣﱴ ﺃﻧﻪ ﻣﻦ ﻛﺜﺮﺓ ﺷﻔﺎﻋﺘﻪ ﻳﻘﻮﻝ ﻟﻪ ﺧﺎﺯﻥ ﺍﻟﻨﺎﺭ‪ :‬ﻳﺎ‬

‫ﳏﻤﺪ ﻣﺎ ﺗﺮﻛﺖ ﻟﻐﻀﺐ ﺭﺑﻚ ﰲ ﺃﻣﺘﻚ ﻣﻦ ﻧﻘﻤﺔ ‪] .‬ﺍﻟﺘﺮﻏﻴﺐ‪.[٥٣٣٧ :‬‬

‫ﻫﻜﺬﺍ ﻳﺸﻔﻊ ﻷﻣﺘﻪ‪ ،‬ﺇﻧﻪ ﺍﻟﺮﲪﺔ ﺍﳌﻬﺪﺍﺓ‪ ،‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺣﱴ ﺃﻥ ﺍﷲ ﻳﻨﺎﺩﻳﻪ‪ :‬ﺃﺭﺿﻴﺖ ﻳﺎ ﳏﻤﺪ‪ ،‬ﺭﻭﻯ‬ ‫ﺍﳌﻨﺬﺭﻱ‪ (٥٣٣٨) :‬ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ‪ )) :‬ﺃﺷﻔﻊ ﻷﻣﱵ ﺣﱴ‬ ‫ﻳﻨﺎﺩﻳﲏ ﺭﰊ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺃﻗﺪ ﺭﺿﻴﺖ ﻳﺎ ﳏﻤﺪ؟ ﻓﺄﻗﻮﻝ‪ :‬ﺃﻱ ﺭﺏ‪ ،‬ﺭﺿﻴﺖ((‪.‬‬ ‫ﻭﻣﻦ ﺷﻔﺎﻋﺘﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺷﻔﺎﻋﺘﻪ ﻟﻌﻤﻪ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ (٢١٢) :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ‬ ‫ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ‪ )) :‬ﺃﻫﻮﻥ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﺬﺍﺑﺎﹰ ﺃﺑﻮ ﻃﺎﻟﺐ‪ ،‬ﻭﻫﻮ ﻣﻨﺘﻌﻞ ﺑﻨﻌﻠﲔ‪ ،‬ﻳﻐﻠﻲ ﻣﻨﻬﻤﺎ ﺩﻣﺎﻏﻪ((‪.‬‬ ‫ﻭﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻴﻢ ﺗﺘﻮﺍﱃ ﺍﻟﺸﻔﺎﻋﺎﺕ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﺑﻌﺒﺎﺩﻩ‪ ،‬ﻳﻘﻮﻝ ‪ )) :‬ﻳﺸﻔﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺛﻼﺛﺔ‪ :‬ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﰒ‬ ‫ﺍ ﻟﻌﻠﻤﺎﺀ‪ ،‬ﰒ ﺍﻟﺸﻬﺪﺍﺀ(( ]ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪.[٤٣١٣ :‬‬ ‫ﻭﺃﺧﺮﺝ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ‪ )) :‬ﻟﻴﺪﺧﻠﻦ ﺍﳉﻨﺔ ﺑﺸﻔﺎﻋﺔ‬ ‫ﺭﺟﻞ ﻟﻴﺲ ﺑﻨﱯ ﻣﺜﻞ ﺍﳊﻴﲔ ﺭﺑﻴﻌﺔ ﻭﻣﻀﺮ((‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻭ ﻣﺎ ﺭﺑﻴﻌﺔ ﻣﻦ ﻣﻀﺮ‪ ،‬ﻗﺎﻝ‪)) :‬ﺇﳕﺎ ﺃﻗﻮﻝ ﻣﺎ‬ ‫ﺃﻗﻮﻝ((‪.‬‬ ‫ﻭﻣﺎ ﺯﺍ ﻟﺖ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺣﱴ ﻳﺘﻔﻀﻞ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﳊﻨﺎﻥ ﺍﳌﻨﺎﻥ‪ ،‬ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪-‬‬ ‫ﻓﻴﺨﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻧﺎﺱ ﻗﺪ ﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﻴﺪﺧﻠﻬﻢ ﺍﳉﻨﺔ ﺑﺮﲪﺘﻪ‪.‬‬ ‫ﺃﺧﺮﺝ ﻣﺴﻠﻢ‪ (١٨٣) :‬ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ‪ -‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬ ‫))ﺣﱴ ﺇﺫﺍ ﺧﻠﺺ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ‪ ،‬ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺑﺄﺷﺪ ﻣﻨﺎﺷﺪﺓ ﷲ ﰲ ﺍﺳﺘﻘﺼﺎﺀ ﺍﳊﻖ‬ ‫ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻹﺧﻮﺍﻬﻧﻢ ﺍﻟﺬﻳﻦ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﺭﺑﻨﺎ ﻛﺎﻧﻮﺍ ﻳﺼﻮﻣﻮﻥ ﻣﻌﻨﺎ‪ ،‬ﻭﻳﺼﻠﻮﻥ‪ ،‬ﻭﳛﺠﻮﻥ‪،‬‬ ‫ﻓﻴﻘﺎﻝ ﳍﻢ‪ :‬ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﻋﺮﻓﺘﻢ ﻓﺘُﺤﺮﻡ ﺻﻮﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻴُﺨﺮﺟﻮﻥ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﻗﺪ ﺃﺧﺬﺕ ﺍﻟﻨﺎﺭ ﺇﱃ ﻧﺼﻒ‬ ‫ﺳﺎﻗﻴﻪ‪ ،‬ﻭﺇﱃ ﺭﻛﺒﺘﻴﻪ‪ ،‬ﰒ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺭﺑﻨﺎ ﻣﺎ ﺑﻘﻲ ﻓﻴﻬﺎ ﺃﺣﺪ ﳑﻦ ﺃﻣﺮﺗﻨﺎ ﺑﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺍﺭﺟﻌﻮﺍ‪ ،‬ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ‬ ‫ﺩﻳﻨﺎﺭ ﻣﻦ ﺧﲑ ﻓﺄﺧﺮﺟﻮﻩ‪ ،‬ﻓﻴﺨﺮﺟﻮﻥ ﺧﻠﻘ ﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﰒ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺭﺑﻨﺎ ﱂ ﻧﺬﺭ ﻓﻴﻬﺎ ﺃﺣﺪﹰﺍ ﳑﻦ ﺃﻣﺮﺗﻨﺎ‪ ،‬ﰒ ﻓﻴﻘﻮﻝ‪ :‬ﺍﺭﺟﻌﻮﺍ‪،‬‬ ‫ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﻧﺼﻒ ﺩﻳﻨﺎﺭ ﻣﻦ ﺧﲑ ﻓﺄﺧﺮﺟﻮﻩ‪ ،‬ﻓﻴﺨﺮﺟﻮﻥ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﰒ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺭﺑﻨﺎ ﱂ ﻧﺬﺭ ﻓﻴﻬﺎ‬

‫ﺃﺣﺪﹰﺍ ﳑﻦ ﺃﻣﺮﺗﻨﺎ‪ ،‬ﰒ ﻳﻘﻮﻝ‪ :‬ﺍﺭﺟﻌﻮﺍ‪ ،‬ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺧﲑ ﻓﺄﺧﺮﺟﻮﻩ‪ ،‬ﻓﻴﺨﺮﺟﻮﻥ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ‪ ،‬ﰒ‬ ‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﺭﺑﻨﺎ ﱂ ﻧﺬﺭ ﻓﻴﻬﺎ ﺧﲑﺍﹰ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﺷﻔﻌﺖ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺷﻔﻊ ﺍﻟﻨﺒﻴﻮﻥ‪ ،‬ﻭﺷﻔﻊ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻭﱂ ﻳﺒﻖ ﺇﻻ‬ ‫ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ ،‬ﻓﻴﻘﺒﺾ ﻗﺒﻀﺔ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻴُﺨﺮﺝ ﻣﻨﻬﺎ ﻗﻮﻣﹰﺎ ﱂ ﻳﻌﻤﻠﻮﺍ ﺧﲑﹰﺍ ﻗﻂ‪ ،‬ﻗﺪ ﻋﺎﺩﻭﺍ ﲪﻤﺎﹰ‪ ،‬ﻓﻴﻠﻘﻴﻬﻢ ﰲ ﻬﻧﺮ ﰲ‬ ‫ﺃﻓﻮﺍﻩ ﺍﳉﻨﺔ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﻬﻧﺮ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻴﺨﺮﺟﻮﻥ ﻛﻤﺎ ﲣﺮﺝ ﺍﳊﺒﺔ ﰲ ﲪﻴﻞ ﺍﻟﺴﻴﻞ(( ﺍﳊﺪﻳﺚ‪ ،‬ﺇﱃ ﻗﻮﻟﻪ ‪ )) :‬ﻳﻌﺮﻓﻬﻢ ﺃﻫﻞ‬ ‫ﺍﳉﻨﺔ‪ ،‬ﻫﺆﻻﺀ ﻋﺘﻘﺎﺀ ﺍﷲ ﺍﻟﺬﻳﻦ ﺃﺩﺧﻠﻬﻢ ﺍﷲ ﺍﳉﻨﺔ ﺑﻐﲑ ﻋﻤﻞ ﻋﻤﻠﻮﻩ ﻭﻻ ﺧﲑ ﻗﺪﻣﻮﻩ((‪.‬‬ ‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ‪ -‬ﻋﺒﺎﺩ ﺍﷲ ‪ -‬ﻭﺍﺳﻠﻜﻮﺍ ﻬﻧﺞ ﻧﺒﻴﻜﻢ ﺣﱴ ﺗﻜﺘﺐ ﻟﻜﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﳉﻨﺎﺕ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺩﺧﻠﻨﺎ ﺍﳉﻨﺔ ﺑﺴﻼﻡ‪،‬‬ ‫ﻭﺗﻔﻀﻞ ﻋﻠﻴﻨﺎ ﺑﺒﺎﺏ ﺍﻟﺮﻳﺎﻥ‪ ،‬ﻭﺍﴰﻠﻨﺎ ﺑﺮﲪﺘﻚ ﻭﻋﻔﻮﻙ ﻭﻋﺘﻘﻚ ﻣﻦ ﺍﻟﻨﲑﺍﻥ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺻﻠﺤﻨﺎ ﻗﺒﻞ ﺍﳌﻮﺕ‪ ،‬ﻭﺍﺭﲪﻨﺎ ﻋﻨﺪ‬ ‫ﺍﳌﻮﺕ‪ ،‬ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﺑﻌﺪ ﺍﳌﻮﺕ‪ .‬ﺃﻗﻮﻝ ﻣﺎ ﺗﺴﻤﻌﻮﻥ ﻭﺃﺳﺘﻐﻔﺮ ﺍﷲ ﱄ ﻭﻟﻜﻢ ﻭﻟﺴﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻛﻞ ﺫﻧﺐ ﺇﻧﻪ ﻫﻮ‬ ‫ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ‪.‬‬ ‫ﺍﳋﻄﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﺍﳊﻤﺪ ﷲ ﲪﺪﹰﺍ ﻛﺜﲑﹰﺍ‪ . . .‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﺇﺧﻮﺓ ﺍﻹﺳﻼﻡ‪:‬‬

‫ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺔ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪:‬‬

‫ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﻟﻘﺪ ﻇﻨﻨﺖ ‪ -‬ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ‪-‬‬ ‫ﺃﻥ ﻻ ﻳﺴﺄﻟﲏ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺣﺪ ﺃﻭﱃ ﻣﻨﻚ؛ ﳌﺎ ﺭﺃﻳﺖ ﻣﻦ ﺣﺮﺻﻚ ﻋﻠﻰ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﱵ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﹰﺎ ﻣﻦ ﻗﻠﺒﻪ ﺃﻭ ﻧﻔﺴﻪ((‪.‬‬ ‫ﺍﻟﻠﻬﻢ ﺃﺣﻴﻨﺎ ﻋﻠﻰ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺗﻮﻓﻨﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﺟﻌﻠﻬﺎ ﺁﺧﺮ ﻛﻼﻣﻨﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫‪.‬‬ ‫ﺨﻄﹶﺎﻳَﺎ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ‪:‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎﹺﺑﻊُ ( ‪ :‬ﺍ ﹾﻟ َﻤﺼَﺎِﺋﺐُ ﺍﻟﱠﺘِﻲ ﻳُ ﹶﻜﻔﱢﺮُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ﺍﹾﻟ َ‬ ‫ﺐ َﻭ ﹶﻻ َﻫﻢﱟ َﻭ ﹶﻻ‬ ‫ﺻ ﹴ‬ ‫ﺐ َﻭ ﹶﻻ َﻭ َ‬ ‫ﺼ ﹴ‬ ‫ﺴِﻠ َﻢ ِﻣ ْﻦ َﻧ َ‬ ‫ﺐ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ » :‬ﻣَﺎ ُﻳﺼِﻴ ُ‬ ‫ﺤ ْﻴ ﹺﻦ َﻋ ْﻨﻪُ َ‬ ‫ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ‬ ‫ﺣُ ْﺰ ٍﻥ َﻭ ﹶﻻ ﹶﺃﺫﹰﻯ َﻭ ﹶﻻ ﹶﻏﻢﱟ َﺣﺘﱠﻰ ﺍﻟﺸﱠ ْﻮ ﹶﻛ ِﺔ ﻳُﺸَﺎﻛﹸﻬَﺎ ‪ ،‬ﹺﺇﻻﱠ ﹶﻛﻔﱠ َﺮ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ِﻣ ْﻦ َﺧﻄﹶﺎﻳَﺎﻩُ « )‪.(١‬‬ ‫ﺤﺼُﻞﹸ ﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻔ ْﺘَﻨ ِﺔ)‪(٢‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎ ِﻣﻦُ ( ‪ :‬ﻣَﺎ َﻳ ْ‬ ‫__________‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ( ٥٦٤١‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)‪( ٦٧٣٣‬‬ ‫ﺍﻟﻨﱠﺼﺐ ‪ :‬ﺍﻟﺘﻌﺐ =ﺍﻟﻮﺻﺐ ‪ :‬ﺍﻷﱂ ﻭﺍﻟﺴﻘﻢ ﺍﻟﺪﺍﺋﻢ‬ ‫ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٢٥‬‬ ‫ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﹺﺇﻟﹶﻰ‬ ‫ﺨ ْﻤ ُ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﺚ ‪ :‬ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ﺑﹺﺎﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ِﻟ َ‬ ‫ﺠ ْﻤﻬُﻮ َﺭ ﺧَﺼﱡﻮﺍ ﹶﺫِﻟ َ‬ ‫ﺕ ﹶﻟ ِﻜﻦﱠ ﺍ ﹾﻟ ُ‬ ‫ﻇﹶﺎ ِﻫﺮُﻩُ َﺗ ْﻌﻤِﻴ ُﻢ َﺟﻤِﻴ ﹺﻊ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬ ‫ﲑ‬ ‫ﺕ ﺍ ﹾﻟﻮَﺍ ﹺﺭ َﺩ ﹶﺓ ﻓِﻲ ﺍﻟﺘﱠ ﹾﻔ ِﻜ ﹺ‬ ‫ﺤ َﻤﻠﹸﻮﺍ ﺍ ﹾﻟ ُﻤ ﹾﻄﹶﻠﻘﹶﺎ ِ‬ ‫ﺖ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ ‪ .‬ﹶﻓ َ‬ ‫ﺍ ﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭ َﻣﻀَﺎ ﹸﻥ ﹺﺇﻟﹶﻰ َﺭ َﻣﻀَﺎ ﹶﻥ ﻛﹶﻔﱠﺎﺭَﺍﺕٌ ِﻟﻤَﺎ َﺑ ْﻴَﻨﻬُﻦﱠ ﻣَﺎ ﺍﹸ ْﺟﺘُﹺﻨَﺒ ْ‬ ‫َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟﻤُ ﹶﻘﻴﱠ ِﺪ ‪.‬‬ ‫ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ‪) -‬ﺝ ‪ / ١٧‬ﺹ ‪( ٤٦٤‬‬ ‫ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀًﺍ ﳚﺰ ﺑﻪ( ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﳌﺴﻠﻢ ﳚﺰﻯ ﲟﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ ﻓﺘﻜﻮﻥ ﻟﻪ‬

‫ﻛﻔﺎﺭﺓ‪ ،‬ﺭﻭﻯ ﻫﺬﺍ ﺃﰉ ﺑﻦ ﻛﻌﺐ ﻭﻋﺎﺋﺸﺔ ﻭﳎﺎﻫﺪ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺯﻳﺪ ﺃﻧﻪ ﰱ ﺍﻟﻜﻔﺎﺭ ﺧﺎﺻﺔ‪ ،‬ﻭﺣﺪﻳﺚ‬ ‫ﻋﺎﺋﺸﺔ ﻭﺃﰉ ﺳﻌﻴﺪ ﻭﺃﰉ ﻫﺮﻳﺮﺓ ﻳﺸﻬﺪ ﺑﺼﺤﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺍﻟﻮﺟﻊ ﻻ ﻳﻜﺘﺐ ﺑﻪ‬ ‫ﺍﻷﺟﺮ ﻭﻟﻜﻦ ﺗﻜﻔﺮ ﺑﻪ ﺍﳋﻄﻴﺌﺔ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﻥ ﻇﺎﻫﺮﺓ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﻳﺾ ﺇﳕﺎ ﳛﻂ ﻋﻨﻪ ﲟﺮﺿﻪ ﺍﻟﺴﻴﺌﺎﺕ ﻓﻘﻂ ﺩﻭﻥ ﺯﻳﺎﺩﺓ‪ .‬ﻭﻗﺪ ﺫﻛﺮ‬ ‫ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﰱ ﺑﺎﺏ ﻳﻜﺘﺐ ﻟﻠﻤﺴﺎﻓﺮ ﻣﺎﻛﺎﻥ ﻳﻌﻤﻞ ﰱ ﺍﻹﻗﺎﻣﺔ ﰱ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﻋﻦ ﺍﻟﻨﱮ ﻋﻠﻴﻪ‬ ‫ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ‪ » :‬ﺇﺫﺍ ﻣﺮﺽ ﺍﻟﻌﺒﺪ ﺃﻭ ﺳﺎﻓﺮ ﻛﺘﺐ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻞ ﻣﻘﻴﻤًﺎ ﺻﺤﻴ ﺤًﺎ « ﻭﻇﺎﻫﺮﺓ ﳐﺎﻟﻒ ﻵﺛﺎﺭ ﻫﺬﺍ‬ ‫ﺍﻟﺒﺎﺏ ﻷﻥ ﰱ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﺃﻧﻪ ﻳﺰﺍﺩ ﻋﻠﻰ ﺍﻟﺘﻜﻔﲑ‪ .‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻟﻴﺲ ﺫﻟﻚ ﲞﻼﻑ ﻭﺇﳕﺎ ﻫﻮ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ﻋﻠﻰ ﺁﺛﺎﺭ‬ ‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﱴ ﺟﺎﺀﺕ ﺑﺘﻜﻔﲑ ﺍﳋﻄﺎﻳﺎ ﺑﺎﻟﻮﺟﻊ ﻟﻜﻞ ﻣﺆﻣﻦ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ » :‬ﻣﺎﻳﺼﻴﺐ ﺍﳌﺆﻣﻦ ﻣﻦ ﻭﺻﺐ ﻭﻻ‬ ‫ﻧﺼﺐ ﻓﻌﻢ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ « ‪.‬‬ ‫ﻭﰱ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﻣﻌﲎ ﺁﺧﺮ ﻭﻫﻮ ﺃﻧﻪ ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﻋﺎﺩﺓ ﻣﻦ ﻋﻤﻞ ﺻﺎﱀ ﻭﻣﻨﻌﻪ ﺍﷲ ﻣﻨﻪ ﺑﺎﳌﺮﺽ ﺃﻭ ﺍﻟﺴﻔﺮ‬ ‫ﻭﻛﺎﻧﺖ ﻧﺒﻴﺘﻪ ﻟﻮ ﻛﺎﻥ ﺻﺤﻴ ﺤًﺎ ﺃﻭ ﻣﻘﻴﻤًﺎ ﺃﻥ ﻳﺪﻭﻡ ﻋﻠﻴﻪ ﻭﻻﻳﻘﻄﻌﻪ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺘﻔﻀﻞ ﻋﻠﻴﻪ ﺑﺄﻥ ﻳﻜﺘﺐ ﻟﻪ ﺛﻮﺍﺑﻪ‪،‬‬ ‫ﻓﺄﻣﺎ ﻣﻦ ﱂ ﻟﻪ ﺗﻨﻔﻞ ﻭﻻﻋﻤﻞ ﺻﺎﱀ ﻓﻼ ﻳﺪﺧﻞ ﰱ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻳﻌﻤﻞ ﰱ ﺻﺤﺘﻪ ﺃﻭ ﻹﻗﺎﻣﺘﻪ ﻣﺎﻳﻜﺘﺐ ﻟﻪ‬ ‫ﰱ ﻣﺮﺿﻪ ﻭﺳﻔﺮﻩ‪ ،‬ﻓﺤﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻭﺃﺣﺎﺩﻳﺚ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺍﻟﻌﻤﻮﻡ‪.‬‬

‫ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ١٢١‬‬ ‫ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻜﻔﺮ ﻋﻨﻪ ﲟﺎ‬ ‫ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﳍﻢ ﻭﺍﻟﻨﺼﺐ ﻭﺍﻟﻐﻢ ﻭﻏﲑ ﺫﻟﻚ ﻭﻫﺬﺍ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺒﺘﻠﻲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﺒﺪﻩ ﺑﺎﳌﺼﺎﺋﺐ‬ ‫ﻭﺗﻜﻮﻥ ﺗﻜﻔﲑﹰﺍ ﻟﺴﻴﺌﺎﺗﻪ ﻭﺣﻄﺎ ﻟﺬﻧﻮﺑﻪ ﻭﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍ ﻟﺪﻧﻴﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺒﻘﻰ ﻣﺴﺮﻭﺭﹰﺍ ﺩﺍﺋﻤﺎ ﺑﻞ ﻫﻮ ﻳﻮﻡ ﻳﺴﺮ‬ ‫ﻭﻳﻮﻡ ﳛﺰﻥ ﻭﻳﻮﻡ ﻳﺄﺗﻴﻪ ﺷﻲﺀ ﻭﻳﻮﻡ ﻻ ﻳﺄﺗﻴﻪ ﻓﻬﻮ ﻣﺼﺎﺏ ﲟﺼﺎﺋﺐ ﰲ ﻧﻔﺴﻪ ﻭﻣﺼﺎﺋﺐ ﰲ ﺑﺪﻧﻪ ﻭﻣﺼﺎﺋﺐ ﰲ ﳎﺘﻤﻌﻪ‬ ‫ﻭﻣﺼﺎﺋﺐ ﰲ ﺃﻫﻠﻪ ﻭﻻ ﲢﺼﻰ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻜﻦ ﺍﳌﺆﻣﻦ ﺃﻣﺮﻩ ﻛﻠﻪ ﺧﲑ ﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍﺀ ﺻﱪ‬ ‫ﻓﻜﺎﻥ ﺧﲑﹰﺍ ﻟﻪ ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺳﺮﺍﺀ ﺷﻜﺮ ﻓﻜﺎﻥ ﺧﲑﹰﺍ ﻟﻪ ﻓﺈﺫﺍ ﺃﺻﺒﺖ ﺑﺎﳌﺼﻴﺒﺔ ﻓﻼ ﺗﻈﻦ ﺃﻥ ﻫﺬﺍ ﺍﳍﻢ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻚ ﺃﻭ‬ ‫ﻫﺬﺍ ﺍﻷﱂ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻚ ﻭﻟﻮ ﻛﺎﻥ ﺷﻮﻛﺔ ﻻ ﺗﻈﻦ ﺃﻧﻪ ﻳﺬﻫﺐ ﺳﺪﻯ ﺑﻞ ﺳﺘﻌﻮﺽ ﻋﻨﻪ ﺧﲑﹰﺍ ﻣﻨﻪ ﺳﺘﺤﻂ ﻋﻨﻚ ﺍﻟﺬﻧﻮﺏ‬ ‫ﻛﻤﺎ ﲢﻂ ﺍﻟﺸﺠﺮﺓ ﻭﺭﻗﻬﺎ ﻭﻫﺬﺍ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ‪.‬‬ ‫ﻭﺇﺫﺍ ﺯﺍﺩ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺼﱪ ﺍﻻﺣﺘﺴﺎﺏ ﺃﻱ ﺍﺣﺘﺴﺎﺏ ﺍﻷﺟﺮ ﻛﺎﻥ ﻟﻪ ﻣﻊ ﻫﺬﺍ ﺃﺟﺮ ﻓﺎﳌﺼﺎﺋﺐ ﺗﻜﻮﻥ ﻋﻠﻰ‬ ‫ﻭﺟﻬﲔ‪ - ١ :‬ﺗﺎﺭﺓ ﺇﺫﺍ ﺃﺻﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺗﺬﻛﺮ ﺍﻷﺟﺮ ﻭﺍﺣﺘﺴﺐ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﻋﻠﻰ ﺍﷲ ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ ﻓﺎﺋﺪﺗﺎﻥ ﺗﻜﻔﲑ‬ ‫ﺍﻟﺬﻧﻮﺏ ﻭﺯﻳﺎﺩﺓ ﺍﳊﺴﻨﺎﺕ ‪.‬‬ ‫‪ - ٢‬ﻭﺗﺎﺭﺓ ﻳﻐﻔﻞ ﻋﻦ ﻫﺬﺍ ﻓﻴﻀﻴﻖ ﺻﺪﺭﻩ ﻭﻳﻐﻔﻞ ﻋﻦ ﻧﻴﺔ ﺍﻻﺣﺘﺴﺎﺏ ﻭﺍﻷﺟﺮ ﻋﻠﻰ ﺍﷲ ﻓﻴﻜﻮﻥ ﰲ ﺫ ﻟﻚ ﺗﻜﻔﲑ‬ ‫ﻟﺴﻴﺌﺎﺗﻪ ﺇﺫﺍ ﻫﻮ ﺭﺍﺑﺢ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﰲ ﻫﺬﻩ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺄﺗﻴﻪ ﻓﺈﻣﺎ ﺃﻥ ﻳﺮﺑﺢ ﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺣﻂ ﺍﻟﺬﻧﻮﺏ ﺑﺪﻭﻥ‬ ‫ﺃﻥ ﳛﺼﻞ ﻟﻪ ﺃﺟﺮ ﻷﻧﻪ ﱂ ﻳﻨﻮ ﺷﻴﺌﺎﹰ ﻭﱂ ﻳﺼﱪ ﻭﱂ ﳛﺘﺴﺐ ﺍﻷﺟﺮ ﻭﺇﻣﺎ ﺃﻥ ﻳﺮﺑﺢ ﺷﻴﺌﲔ ﻛﻤﺎ ﺗﻘﺪﻡ ‪.‬‬ ‫ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺻﻴﺐ ﻭﻟﻮ ﺑﺸﻮﻛﺔ ﻓﻠﻴﺘﺬﻛﺮ ﺍﻻﺣﺘﺴﺎﺏ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﻭﻫﺬﺍ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺟﻮﺩﻩ ﻭﻛﺮﻣﻪ ﺣﻴﺚ ﻳﺒﺘﻠﻲ ﺍﳌﺆﻣﻦ ﰒ ﻳﺜﻴﺒﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﻠﻮﻯ ﺃﻭ ﻳﻜﻔﺮ ﻋﻨﻪ ﺳﻴﺌﺎﺗﻪ ﻓﺎﳊﻤﺪ ﷲ ﺭﺏ‬ ‫ﺍﻟﻌﺎﳌﲔ ‪.‬‬ ‫ﺖ ﹶﺃﺑﹺﻰ َﺑ ﹾﻜ ﹴﺮ‬ ‫ﺏ ﹶﺃ ْﺧَﺒ َﺮﻧﹺﻰ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ ﺍﻟﺰﱡَﺑ ْﻴ ﹺﺮ ﹶﺃﻧﱠﻪُ َﺳ ِﻤ َﻊ ﹶﺃ ْﺳﻤَﺎ َﺀ ﹺﺑ ْﻨ َ‬ ‫)‪ - (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪َ (١٣٧٣‬ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ ِﺷﻬَﺎ ﹴ‬

‫ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪َ -‬ﺗﻘﹸﻮ ﹸﻝ ﻗﹶﺎ َﻡ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺧَﻄِﻴﺒًﺎ ﹶﻓ ﹶﺬ ﹶﻛ َﺮ ِﻓ ْﺘَﻨ ﹶﺔ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ﺍﻟﱠﺘِﻰ َﻳﻔﹾَﺘِﺘﻦُ ﻓِﻴﻬَﺎ‬‫ﺿ ﺠﱠ ﹰﺔ ‪.‬‬ ‫ﺿ ﺞﱠ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ َ‬ ‫ﻚ َ‬ ‫ﺍ ﹾﻟ َﻤ ْﺮ ُﺀ ‪ ،‬ﹶﻓ ﹶﻠﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﹶﺫِﻟ َ‬ ‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪َ ( ٦٣٧٦‬ﻋ ْﻦ ِﻫﺸَﺎ ﹴﻡ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ َﻋ ْﻦ ﺧَﺎﹶﻟِﺘ ِﻪ ﹶﺃﻥﱠ ﺍﻟﻨﱠﹺﺒﻰﱠ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻛﹶﺎ ﹶﻥ‬ ‫ﺏ‬ ‫ﻚ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ‬ ‫ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ‪َ ،‬ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ ‪َ ،‬ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ‬ ‫َﻳَﺘ َﻌﻮﱠﺫﹸ » ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻰ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﺢ ﺍﻟﺪﱠﺟﱠﺎ ﹺﻝ «‬ ‫ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ َﻤﺴِﻴ ﹺ‬ ‫ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ ﹶﻔ ﹾﻘ ﹺﺮ ‪َ ،‬ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ ِﻐﻨَﻰ ‪َ ،‬ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ‪َ ،‬ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ‬ ‫ﻭَﺍﻟﻀﱠ ْﻐ ﹶﻄ ِﺔ )‪(١‬ﻭَﺍﻟﺮﱠ ْﻭ َﻋ ِﺔ )‪( ٢‬‬ ‫__________‬ ‫ﻀ ْﻐ ﹶﻄ ﹰﺔ‬ ‫ﲔ ‪ ،‬ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﺴﱠﻠﹶﺎ ُﻡ ﻗﹶﺎ ﹶﻝ ‪ " :‬ﺇ ﻥﱠ ِﻟ ﹾﻠ ﹶﻘ ْﺒ ﹺﺮ ﹶﻟ َ‬ ‫)‪ - (١‬ﻭﰲ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﺑﺮﻗﻢ) ‪َ ( ٢٣٤‬ﻋ ْﻦ ﹸﺃﻡﱢ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﹶﺃ َﺣ ٌﺪ ﻧَﺎﺟﹺﻴًﺎ ﻣِﻨْﻬَﺎ َﻧ ﺠَﺎ ﻣِﻨْﻬَﺎ َﺳ ْﻌﺪُ ْﺑ ُﻦ ُﻣﻌَﺎ ٍﺫ " ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﺏ ﻗﹶﺎ ﹶﻝ ﺧَﺮَﺟْﻨَﺎ َﻣ َﻊ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬ ‫)‪ - (٢‬ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ (١٩١٢١‬ﻋ ﹺﻦ ﺍﻟﹾﺒَﺮَﺍﺀِ ْﺑ ﹺﻦ ﻋَﺎ ﹺﺯ ﹴ‬ ‫ﺲ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪َ -‬ﻋﻠﹶﻰ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ﻭَﺟَﻠﹶﺴْﻨَﺎ َﺣ ْﻮﹶﻟﻪُ ﹶﻛﹶﺄ ﻥﱠ ﻋَﻠﹶﻰ ُﺭﺀُﻭ ِﺳﻨَﺎ ﺍﻟﻄﱠ ْﻴ َﺮ َﻭﻫُ َﻮ‬ ‫ﺠﹶﻠ َ‬ ‫ﹺﺇﻟﹶﻰ ﹺﺟﻨَﺎ َﺯ ٍﺓ ﹶﻓ َ‬ ‫ﺙ ِﻣﺮَﺍ ﹴﺭ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ » ﹺﺇﻥﱠ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ َﻦ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹺﺇ ﹾﻗﺒَﺎ ﹴﻝ ِﻣ َﻦ ﺍﻵ ِﺧ َﺮ ِﺓ‬ ‫ﻼ ﹶ‬ ‫ﺏ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ «‪ .‬ﹶﺛ ﹶ‬ ‫ﺤﺪُ ﹶﻟﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃﻋُﻮ ﹸﺫ ﺑﹺﺎﻟﻠﱠ ِﻪ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ‬ ‫ﻳُ ﹾﻠ َ‬ ‫ﺠﹶﻠﺴُﻮﺍ‬ ‫ﺲ َﻣ َﻊ ﹸﻛﻞﱢ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻨﻬُ ْﻢ ﹶﻛ ﹶﻔ ٌﻦ ﻭَﺣَﻨُﻮﻁﹲ ﹶﻓ َ‬ ‫ﻼِﺋ ﹶﻜﺔﹸ ﹶﻛﹶﺄﻥﱠ َﻋﻠﹶﻰ ُﻭﺟُﻮ ِﻫ ﹺﻬﻢُ ﺍﻟﺸﱠ ْﻤ َ‬ ‫ﺖ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺍﻟﹾ َﻤ ﹶ‬ ‫ﻭَﺍﻧْﻘِﻄﹶﺎ ﻉﹴ ِﻣ َﻦ ﺍﻟﺪﱡﻧْﻴَﺎ َﺗَﻨﺰﱠﹶﻟ ْ‬ ‫ﺤﺖْ ﹶﻟﻪُ‬ ‫ﻚ ﻓِﻰ ﺍﻟﺴﱠﻤَﺎ ِﺀ َﻭﻓﹸِﺘ َ‬ ‫ﺽ َﻭ ﹸﻛ ﱡﻞ َﻣﹶﻠ ٍ‬ ‫ﻚ َﺑ ْﻴ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭَﺍ َﻷ ْﺭ ﹺ‬ ‫ﺻﻠﱠﻰ َﻋﹶﻠ ْﻴ ِﻪ ﹸﻛ ﱡﻞ َﻣﹶﻠ ٍ‬ ‫ﺝ ﺭُﻭ ُﺣ ُﻪ َ‬ ‫ﺼ ﹺﺮ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ َﺧ َﺮ َ‬ ‫ِﻣ ْﻨﻪُ َﻣﺪﱠ ﺍ ﹾﻟَﺒ َ‬ ‫ﺝ ﹺﺑﺮُﻭ ِﺣ ِﻪ ﻗﹶﺎﻟﹸﻮ ﺍ َﺭﺏﱢ‬ ‫ﺝ ﹺﺑﺮُﻭ ِﺣ ِﻪ ِﻣ ْﻦ ِﻗَﺒِﻠ ﹺﻬ ْﻢ ﻓﹶﺈﹺﺫﹶﺍ ﻋُ ﹺﺮ َ‬ ‫ﺏ ﹺﺇﻻﱠ َﻭ ُﻫ ْﻢ َﻳ ْﺪﻋُﻮ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﹶﺃ ﹾﻥ ﻳُ ْﻌ َﺮ َ‬ ‫ﺲ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺑَﺎ ﹴ‬ ‫ﺃﹶﺑْﻮَﺍﺏُ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﹶﻟ ْﻴ َ‬ ‫َﻋ ْﺒﺪُ َﻙ ﻓﹸ ﻼﹶﻥﹲ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺭ ﹺﺟﻌُﻮ ُﻩ ﹶﻓﹺﺈﻧﱢﻰ َﻋ ﹺﻬ ْﺪﺕُ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹶﺃﻧﱢﻰ ﻣِﻨْﻬَﺎ َﺧﹶﻠ ﹾﻘﺘُﻬُ ْﻢ َﻭﻓِﻴﻬَﺎ ﹸﺃﻋِﻴ ُﺪ ُﻫ ْﻢ َﻭ ِﻣ ْﻨ َﻬﺎ ﺃﹸ ْﺧ ﹺﺮﺟُﻬُ ْﻢ ﺗَﺎ َﺭ ﹰﺓ ﹸﺃ ْﺧﺮَﻯ‪ .‬ﻗﹶﺎ ﹶﻝ‬ ‫ﻚ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺭﺑﱢ َﻰ ﺍﻟﻠﱠ ُﻪ َﻭﺩِﻳﹺﻨ َﻰ‬ ‫ﻚ َﻣ ْﻦ َﻧﹺﺒﻴﱡ َ‬ ‫ﻚ ﻣَﺎ ﺩِﻳﻨُ َ‬ ‫ﺕ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻣ ْﻦ َﺭﺑﱡ َ‬ ‫ﺻ ﺤَﺎﹺﺑ ِﻪ ﺇﹺﺫﹶﺍ ﻭَﻟﱠﻮْﺍ َﻋ ْﻨﻪُ ﹶﻓَﻴ ﹾﺄﺗِﻴ ِﻪ ﺁ ٍ‬ ‫ﺴ َﻤﻊُ َﺧ ﹾﻔ َﻖ ﹺﻧﻌَﺎ ﹺﻝ ﹶﺃ ْ‬ ‫ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ْ‬ ‫ﲔ‬ ‫ﻚ ِﺣ َ‬ ‫ﺽ ﻋَﻠﹶﻰ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﹶﻓ ﹶﺬِﻟ َ‬ ‫ﻚ َﻭ ِﻫ َﻰ ﺁ ِﺧﺮُ ِﻓ ْﺘَﻨ ٍﺔ ﺗُ ْﻌ َﺮ ُ‬ ‫ﻚ َﻣ ْﻦ َﻧﹺﺒﻴﱡ َ‬ ‫ﻚ ﻣَﺎ ﺩِﻳﻨُ َ‬ ‫ﻼﻡُ ﻭَﻧَﺒﹺﻴﱢﻰ ﻣُ ﺤَﻤﱠﺪٌ ﹶﻓَﻴ ْﻨَﺘ ﹺﻬﺮُﻩُ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻣ ْﻦ َﺭﺑﱡ َ‬ ‫ﺍ ِﻹ ْﺳ ﹶ‬ ‫ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﻓِﻰ ﺍﻵ ِﺧ َﺮ ِﺓ( ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺭﺑﱢ َﻰ ﺍﻟﻠﱠ ُﻪ َﻭﺩِﻳﹺﻨ َﻰ‬ ‫ﺖ ﻓِﻰ ﺍﹾﻟ َ‬ ‫َﻳﻘﹸﻮ ﹸﻝ ﺍ ﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ )ﻳُﹶﺜﺒﱢﺖُ ﺍﻟﻠﱠ ُﻪ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺍﻟﺜﱠﺎﹺﺑ ِ‬ ‫ﺸ ْﺮ ﹺﺑ ﹶﻜﺮَﺍ َﻣ ٍﺔ‬ ‫ﺏ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺑ ِ‬ ‫ﺴﻦُ ﺍﻟﺜﱢﻴَﺎ ﹺ‬ ‫ﺢ َﺣ َ‬ ‫ﺐ ﺍﻟﺮﱢﻳ ﹺ‬ ‫ﺴﻦُ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﹶﻃﻴﱢ ُ‬ ‫ﺕ َﺣ َ‬ ‫ﺖ ﹸﺛﻢﱠ َﻳ ﹾﺄﺗِﻴ ِﻪ ﺁ ٍ‬ ‫ﺻ َﺪ ﹾﻗ َ‬ ‫ﻼﻡُ ﻭَﻧَﺒﹺﻴﱢﻰ ﻣُ ﺤَﻤﱠﺪٌ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟﻪُ َ‬ ‫ﺍ ِﻹ ْﺳ ﹶ‬ ‫ﺖ ﻭَﺍﻟﻠﱠﻪِ َﺳﺮﹺﻳﻌﹰﺎ ﻓِﻰ‬ ‫ﻚ ﺍﻟﺼﱠﺎِﻟ ﺢُ ﻛﹸ ْﻨ َ‬ ‫ﺖ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃﻧَﺎ َﻋ َﻤﻠﹸ َ‬ ‫ﺨ ْﻴ ﹴﺮ َﻣ ْﻦ ﹶﺃ ْﻧ َ‬ ‫ﺖ ﹶﻓَﺒﺸﱠ َﺮ َﻙ ﺍﻟﻠﱠ ُﻪ ﹺﺑ َ‬ ‫ِﻣ َﻦ ﺍﻟﻠﱠ ِﻪ َﻭَﻧﻌِﻴ ﹴﻢ ُﻣﻘِﻴ ﹴﻢ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻭﹶﺃ ْﻧ َ‬ ‫ﺠﻨﱠ ِﺔ ﻭَﺑَﺎﺏٌ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻫَﺬﹶﺍ ﻛﹶﺎ ﹶﻥ‬ ‫ﺠﺰَﺍ َﻙ ﺍﻟﻠﱠ ُﻪ َﺧﻴْﺮﹰﺍ ‪ .‬ﹸﺛﻢﱠ ﻳُ ﹾﻔَﺘ ﺢُ ﹶﻟﻪُ ﺑَﺎﺏٌ ِﻣ َﻦ ﺍ ﹾﻟ َ‬ ‫ﺼَﻴ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹶﻓ َ‬ ‫ﻃﹶﺎ َﻋ ِﺔ ﺍﻟﻠﱠ ِﻪ ﺑَﻄِﻴﺌﺎﹰ َﻋ ْﻦ َﻣ ْﻌ ِ‬ ‫ﺠﻨﱠ ِﺔ ﻗﹶﺎ ﹶﻝ َﺭﺏﱢ َﻋ ﺠﱢ ﹾﻞ ِﻗﻴَﺎ َﻡ ﺍ ﻟﺴﱠﺎ َﻋ ِﺔ ﻛﹶﻴْﻤَﺎ ﹶﺃ ْﺭ ﹺﺟ َﻊ ﹺﺇﻟﹶﻰ‬ ‫ﻚ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ ﻫَﺬﹶﺍ ﻓﹶﺈﹺﺫﹶﺍ َﺭﺃﹶﻯ ﻣَﺎ ﻓِﻰ ﺍ ﹾﻟ َ‬ ‫ﺖ ﺍﻟﻠﱠ َﻪ ﹶﺃ ْﺑ َﺪﹶﻟ َ‬ ‫ﺼ ْﻴ َ‬ ‫ﻚ ﹶﻟ ْﻮ َﻋ َ‬ ‫َﻣﻨْ ﹺﺰﻟﹸ َ‬ ‫ﻼِﺋ ﹶﻜ ﹲﺔ‬ ‫ﺖ َﻋﹶﻠ ْﻴ ِﻪ َﻣ ﹶ‬ ‫ﻉ ِﻣ َﻦ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﹺﺇ ﹾﻗﺒَﺎ ﹴﻝ ِﻣ َﻦ ﺍﻵ ِﺧ َﺮ ِﺓ َﻧ َﺰﹶﻟ ْ‬ ‫ﹶﺃ ْﻫﻠِﻰ َﻭﻣَﺎﻟِﻰ‪ .‬ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ ﺍ ْﺳ ﹸﻜ ْﻦ َﻭﹺﺇﻥﱠ ﺍ ﹾﻟﻜﹶﺎِﻓ َﺮ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﺍ ْﻧ ِﻘﻄﹶﺎ ﹴ‬ ‫ﻕ‬ ‫ﻑ ﺍ ﹾﻟ ُﻤ ْﺒَﺘﻞﱢ َﻭﺗُ ْﻨ َﺰ ﻉُ َﻧ ﹾﻔﺴُﻪُ َﻣ َﻊ ﺍ ﹾﻟ ُﻌﺮُﻭ ﹺ‬ ‫ﺐ ِﻣ َﻦ ﺍﻟﺼﱡﻮ ِ‬ ‫ﻅ ﺷِﺪَﺍﺩٌ ﻓﹶﺎ ْﻧَﺘ َﺰﻋُﻮﺍ ﺭُﻭ َﺣﻪُ ﹶﻛﻤَﺎ ﻳُ ْﻨَﺘ َﺰ ﻉُ ﺍﻟﺴﱠﻔﱡﻮ ُﺩ ﺍ ﹾﻟ ﹶﻜِﺜﲑُ ﺍﻟﺸﱢ ْﻌ ﹺ‬ ‫ﻼﹲ‬ ‫ِﻏ ﹶ‬ ‫ﺏ ﹺﺇﻻﱠ َﻭ ُﻫ ْﻢ‬ ‫ﺲ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺑَﺎ ﹴ‬ ‫ﻚ ﻓِﻰ ﺍﻟﺴﱠﻤَﺎ ِﺀ َﻭﺗُ ْﻐ ﹶﻠﻖُ ﺃﹶﺑْﻮَﺍﺏُ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﹶﻟ ْﻴ َ‬ ‫ﺽ َﻭ ﹸﻛ ﱡﻞ َﻣﹶﻠ ٍ‬ ‫ﻚ َﺑ ْﻴ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭَﺍ َﻷ ْﺭ ﹺ‬ ‫ﹶﻓَﻴ ﹾﻠ َﻌﻨُﻪُ ﹸﻛ ﱡﻞ َﻣﹶﻠ ٍ‬ ‫ﺝ ﹺﺑﺮُﻭ ِﺣ ِﻪ ﻗﹶﺎﻟﹸﻮﺍ َﺭﺏﱢ ﹸﻓ ﻼﹶﻥﹲ َﻋ ْﺒﺪُ َﻙ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺭ ﹺﺟﻌُﻮ ُﻩ ﹶﻓﹺﺈﻧﱢﻰ َﻋ ﹺﻬ ْﺪﺕُ‬ ‫ﺝ ﺭُﻭ ُﺣ ُﻪ ِﻣ ْﻦ ِﻗ َﺒِﻠ ﹺﻬ ْﻢ ﻓﹶﺈﹺﺫﹶﺍ ﻋُ ﹺﺮ َ‬ ‫َﻳ ْﺪﻋُﻮ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﹶﺃ ﹾﻥ ﹶﻻ َﺗ ْﻌﺮُ َ‬ ‫ﺻ ﺤَﺎﹺﺑ ِﻪ ﺇﹺﺫﹶﺍ ﻭَﻟﱠﻮْﺍ‬ ‫ﺴ َﻤﻊُ َﺧ ﹾﻔ َﻖ ﹺﻧﻌَﺎ ﹺﻝ ﹶﺃ ْ‬ ‫ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹶﺃﻧﱢﻰ ﻣِﻨْﻬَﺎ َﺧﹶﻠ ﹾﻘﺘُﻬُ ْﻢ َﻭﻓِﻴﻬَﺎ ﹸﺃﻋِﻴ ُﺪ ُﻫ ْﻢ ﻭَﻣِﻨْﻬَﺎ ﺃﹸ ْﺧ ﹺﺮﺟُﻬُ ْﻢ ﺗَﺎ َﺭ ﹰﺓ ﺃﹸﺧْﺮَﻯ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻟَﻴ ْ‬ ‫ﺕ‪ .‬ﻭَﻳَﺄﹾﺗِﻴﻪِ‬ ‫ﺖ َﻭ ﹶﻻ ﺗ ﹶﻠ ْﻮ َ‬ ‫ﻚ َﻣ ْﻦ َﻧﹺﺒﻴﱡﻚُ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﹶﺃ ْﺩﺭﹺﻯ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ َﺩ َﺭ ْﻳ َ‬ ‫ﻚ ﻣَﺎ ﺩِﻳﻨُ َ‬ ‫ﺕ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻣ ْﻦ َﺭﺑﱡ َ‬ ‫َﻋ ْﻨﻪُ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﻓَﻴ ﹾﺄﺗِﻴ ِﻪ ﺁ ٍ‬ ‫ﺖ ﹶﻓَﺒﺸﱠ َﺮ َﻙ ﺍﻟﻠﱠ ُﻪ‬ ‫ﺏ ُﻣﻘِﻴ ﹴﻢ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻭﹶﺃ ْﻧ َ‬ ‫ﺸ ْﺮ ﹺﺑ َﻬﻮَﺍ ٍﻥ ِﻣ َﻦ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋﺬﹶﺍ ﹴ‬ ‫ﺢ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺑ ِ‬ ‫ﺏ ﻣُ ْﻨِﺘﻦُ ﺍﻟﺮﱢﻳ ﹺ‬ ‫ﺕ ﻗﹶﺒﹺﻴ ﺢُ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﻗﹶﺒﹺﻴ ﺢُ ﺍﻟﺜﱢﻴَﺎ ﹺ‬ ‫ﺁ ٍ‬ ‫ﺠﺰَﺍ َﻙ ﺍﻟﻠﱠ ُﻪ ﺷَﺮ‪‬ﺍ ﹸﺛﻢﱠ‬ ‫ﺼَﻴ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹶﻓ َ‬ ‫ﺖ ﺑَﻄِﻴﺌﺎﹰ َﻋ ْﻦ ﻃﹶﺎ َﻋ ِﺔ ﺍﻟﻠﱠ ِﻪ َﺳﺮﹺﻳﻌﹰﺎ ﻓِﻰ َﻣ ْﻌ ِ‬ ‫ﻚ ﺍﻟﹾ ﺨَﺒﹺﻴﺚﹸ ﻛﹸ ْﻨ َ‬ ‫ﺖ ﹶﻓَﻴﻘﹸﻮ ﹸﻝَﻧَﺎ َﻋ َﻤﻠﹸ َ‬ ‫ﺑﹺﺎﻟﺸﱠﺮﱢ َﻣ ْﻦ ﹶﺃ ْﻧ َ‬

‫ﲑ ﺗُﺮَﺍﺑﹰﺎ ﹸﺛﻢﱠ ُﻳﻌِﻴ ُﺪ ُﻩ‬ ‫ﺼَ‬ ‫ﺿ ْﺮَﺑ ﹰﺔ َﺣﺘﱠﻰ َﻳ ِ‬ ‫ﻀ ﹺﺮﺑُﻪُ َ‬ ‫ﺏ ﺑﹺﻬَﺎ َﺟَﺒ ﹲﻞ ﻛﹶﺎ ﹶﻥ ﺗُﺮَﺍﺑﺎﹰ ﹶﻓَﻴ ْ‬ ‫ﺻﻢﱡ ﹶﺃ ْﺑ ﹶﻜﻢُ ﻓِﻰ َﻳ ِﺪ ِﻩ ِﻣ ْﺮ َﺯﺑﱠ ﹲﺔ ﹶﻟ ْﻮ ﺿُ ﹺﺮ َ‬ ‫ﻳُ ﹶﻘﻴﱠﺾُ ﹶﻟﻪُ ﹶﺃ ْﻋﻤَﻰ ﹶﺃ َ‬ ‫ﺏ ﹸﺛﻢﱠ ﻳُ ﹾﻔَﺘ ﺢُ‬ ‫ﺴ َﻤﻌُﻪُ ﹸﻛ ﱡﻞ َﺷ ْﻰ ٍﺀ ﹺﺇﻻﱠ ﺍﻟﺜﱠ ﹶﻘﹶﻠ ْﻴ ﹺﻦ «‪ .‬ﻗﹶﺎ ﹶﻝ ﺍﻟﹾﺒَﺮَﺍﺀُ ْﺑ ُﻦ ﻋَﺎ ﹺﺯ ﹴ‬ ‫ﺤ ﹰﺔ َﻳ ْ‬ ‫ﺻ ْﻴ َ‬ ‫ﺿ ْﺮَﺑ ﹰﺔ ﹸﺃ ْﺧﺮَﻯ ﻓﹶﻴَﺼِﻴ ﺢُ َ‬ ‫ﻀ ﹺﺮﺑُﻪُ َ‬ ‫ﺍﻟﻠﱠ ُﻪ ﹶﻛﻤَﺎ ﻛﹶﺎ ﹶﻥ ﹶﻓَﻴ ْ‬ ‫ﺵ ﺍﻟﻨﱠﺎ ﹺﺭ‪ .‬ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﹶﻟﻪُ ﺑَﺎﺏٌ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﻳُ َﻤﻬﱠﺪُ ِﻣ ْﻦ ﻓﹸﺮُ ﹺ‬ ‫ﺗﻠﻮﺕ ‪ :‬ﻗﺮﺃﺕ =ﺍﳊﻨﻮﻁ ‪ :‬ﻣﺎ ﳜﻠﻂ ﻣﻦ ﺍﻟﻄﻴﺐ ﺑﺄﻛﻔﺎﻥ ﺍﳌﻮﺗﻰ =ﺍﻟﺴﻔﻮﺩ ‪ :‬ﺣﺪﻳﺪﺓ ﺫﺍﺕ ﺷﻌﺐ ﻣﻌﻘﻔﺔ‬ ‫‪:‬‬ ‫ﺨﻄﹶﺎﻳَﺎ ‪.‬‬ ‫ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ِﻣﻤﱠ ﺎ ﻳُ ﹶﻜﻔﱠﺮُ ﹺﺑ ِﻪ ﺍ ﹾﻟ َ‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺘﱠﺎ ِﺳﻊُ ( ‪ :‬ﺃﹶﻫْﻮَﺍﻝﹸ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻭَﻛﹶﺮْﺑُﻬَﺎ َﻭ َﺷﺪَﺍِﺋ ُﺪﻫَﺎ )‪(١‬‬ ‫__________‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ﺣَﺪﱠﺛﹶﻨَﺎ ُﻣ ﺤَﻤﱠﺪٌ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶﺎ ﹶﻝ »‬ ‫ﺲ ْﺑ ﹺﻦ ﻣَﺎِﻟ ٍ‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪ ( ٧٥١٠‬ﻋﻦ ﹶﺃَﻧ ﹺ‬ ‫ﺴﺖُ ﻟﹶﻬَﺎ‬ ‫ﻚ ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ‬ ‫ﺾ ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﺁ َﺩ َﻡ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ‬ ‫ﺱ َﺑ ْﻌﻀُﻬُ ْﻢ ﻓِﻰ َﺑ ْﻌ ﹴ‬ ‫ﺝ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻳ ْﻮ ُﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻣَﺎ َ‬ ‫ﺴﺖُ ﻟﹶﻬَﺎ َﻭﹶﻟ ِﻜ ْﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﻤُﻮﺳَﻰ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻛﻠِﻴ ُﻢ‬ ‫َﻭﹶﻟ ِﻜ ْﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﹺﺈ ْﺑﺮَﺍﻫِﻴ َﻢ ﹶﻓﹺﺈﻧﱠﻪُ َﺧﻠِﻴ ﹸﻞ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ‪ .‬ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﹺﺇ ْﺑﺮَﺍﻫِﻴ َﻢ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ‬ ‫ﺴﺖُ‬ ‫ﺡ ﺍﻟﻠﱠ ِﻪ َﻭ ﹶﻛ ِﻠ َﻤﺘُﻪُ ‪ .‬ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﻋِﻴﺴَﻰ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ‬ ‫ﺴﺖُ ﻟﹶﻬَﺎ َﻭﹶﻟ ِﻜ ْﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﻌِﻴﺴَﻰ ﹶﻓﹺﺈﻧﱠﻪُ ﺭُﻭ ُ‬ ‫ﺍﻟﻠﱠ ِﻪ ‪ .‬ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﻣُﻮﺳَﻰ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ‬ ‫ﺤﻤﱠ ٍﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓَﻴ ﹾﺄﺗُﻮﻧﹺﻰ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃﻧَﺎ ﻟﹶﻬَﺎ ‪ .‬ﹶﻓﹶﺄﺳَْﺘﺄﹾ ِﺫﻥﹸ َﻋﻠﹶﻰ َﺭﺑﱢﻰ ﹶﻓﻴُ ْﺆ ﹶﺫﻥﹸ ﻟِﻰ‬ ‫ﻟﹶﻬَﺎ َﻭﹶﻟ ِﻜ ْﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﻤُ َ‬ ‫ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ ﺤَﺎ ِﻣ ِﺪ َﻭﹶﺃ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪًﺍ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻣُ َ‬ ‫ﻀ ُﺮﻧﹺﻰ ﺍﻵ ﹶﻥ ‪ ،‬ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑِﺘ ﹾﻠ َ‬ ‫ﺤ ُ‬ ‫َﻭُﻳ ﹾﻠ ﹺﻬ ُﻤﻨﹺﻰ َﻣ ﺤَﺎ ِﻣ َﺪ ﹶﺃ ْﺣ َﻤﺪُﻩُ ﺑﹺﻬَﺎ ﹶﻻ َﺗ ْ‬ ‫ﺝ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ‬ ‫ﺸﻔﱠ ْﻊ ‪ .‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﹸﺃﻣﱠﺘِﻰ ‪ .‬ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﺍ ْﻧ ﹶﻄ ِﻠ ْﻖ ﹶﻓﹶﺄ ْﺧ ﹺﺮ ْ‬ ‫ﻂ ‪ ،‬ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ‬ ‫ﻚ ‪َ ،‬ﻭ َﺳ ﹾﻞ ﺗُ ْﻌ ﹶ‬ ‫ﺴ َﻤ ْﻊ ﹶﻟ َ‬ ‫ﻚ ‪َ ،‬ﻭﻗﹸ ﹾﻞ ُﻳ ْ‬ ‫َﺭ ﹾﺃ َﺳ َ‬ ‫ﺤﺎ ِﻣ ِﺪ ‪ ،‬ﹸﺛﻢﱠ ﹶﺃ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪًﺍ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ َ‬ ‫ﲑ ٍﺓ ِﻣ ْﻦ ﹺﺇﳝَﺎ ٍﻥ ‪ .‬ﹶﻓﹶﺄﻧْ ﹶﻄِﻠ ﻖُ ﹶﻓﹶﺄ ﻓﹾ َﻌﻞﹸ ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑِﺘ ﹾﻠ َ‬ ‫ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ َﺷ ِﻌ َ‬ ‫ﺸﻔﱠ ْﻊ ‪ ،‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﺃﹸﻣﱠِﺘﻰ ‪ .‬ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﺍ ْﻧ ﹶﻄِﻠ ْﻖ‬ ‫ﻂ ‪ ،‬ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ‬ ‫ﻚ ‪َ ،‬ﻭ َﺳ ﹾﻞ ﺗُ ْﻌ ﹶ‬ ‫ﺴ َﻤ ْﻊ ﹶﻟ َ‬ ‫ﻚ ‪َ ،‬ﻭﹸﻗ ﹾﻞ ُﻳ ْ‬ ‫ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ‬ ‫ﻣُ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ ﺤَﺎ ِﻣ ِﺪ ‪،‬‬ ‫ﺝ ﻣِﻨْﻬَﺎ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﹶﺫﺭﱠ ٍﺓ ﹶﺃ ْﻭ َﺧ ْﺮ َﺩﹶﻟ ٍﺔ ِﻣ ْﻦ ﹺﺇﳝَﺎ ٍﻥ ‪ .‬ﹶﻓﹶﺄﻧْ ﹶﻄِﻠﻖُ ﹶﻓﹶﺄﻓﹾ َﻌﻞﹸ ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑِﺘ ﹾﻠ َ‬ ‫ﹶﻓﹶﺄ ْﺧ ﹺﺮ ْ‬ ‫ﺸﻔﱠ ْﻊ ‪ .‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ َﻳﺎ َﺭﺏﱢ‬ ‫ﻂ ‪ ،‬ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ‬ ‫ﻚ ‪َ ،‬ﻭ َﺳ ﹾﻞ ﺗُ ْﻌ ﹶ‬ ‫ﺴ َﻤ ْﻊ ﹶﻟ َ‬ ‫ﻚ ‪َ ،‬ﻭﹸﻗ ﹾﻞ ُﻳ ْ‬ ‫ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ‬ ‫ﹸﺛﻢﱠ ﹶﺃ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪًﺍ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻣُ َ‬ ‫ﺝ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ﹶﺃ ْﺩﻧَﻰ ﹶﺃ ْﺩﻧَﻰ ﹶﺃ ْﺩﻧَﻰ ِﻣ ﹾﺜﻘﹶﺎ ﹺﻝ َﺣﺒﱠ ِﺔ َﺧ ْﺮ َﺩ ﹴﻝ ِﻣ ْﻦ ﹺﺇﳝَﺎ ٍﻥ ‪ ،‬ﹶﻓﹶﺄ ْﺧ ﹺﺮ ْﺟ ُﻪ ِﻣ َﻦ‬ ‫ﹸﺃﻣﱠﺘِﻰ ﹸﺃﻣﱠﺘِﻰ ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺍ ْﻧ ﹶﻄِﻠ ْﻖ ﹶﻓﹶﺄ ْﺧ ﹺﺮ ْ‬ ‫ﺴ ﹺﻦ َﻭ ْﻫ َﻮ ُﻣَﺘﻮَﺍ ﹴﺭ ﻓِﻰ َﻣ ْﻨ ﹺﺰ ﹺﻝ‬ ‫ﺤَ‬ ‫ﺻ ﺤَﺎﹺﺑﻨَﺎ ﹶﻟ ْﻮ ﻣَﺮَﺭْﻧَﺎ ﺑﹺﺎ ﹾﻟ َ‬ ‫ﺾ ﹶﺃ ْ‬ ‫ﺖ ِﻟَﺒ ْﻌ ﹺ‬ ‫ﺲ ﹸﻗ ﹾﻠ ُ‬ ‫ﺍﻟﻨﱠﺎ ﹺﺭ ‪ .‬ﹶﻓﹶﺄﻧْ ﹶﻄِﻠﻖُ ﹶﻓﹶﺄ ﻓﹾ َﻌﻞﹸ « ‪ .‬ﻓﹶﻠﹶﻤﱠﺎ ﺧَﺮَﺟْﻨَﺎ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﹶﺃَﻧ ﹴ‬ ‫ﻚ ‪ ،‬ﻓﹶﺄﹶﺗَﻴْﻨَﺎﻩُ ﻓﹶﺴَﻠﱠﻤْﻨَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﻟﹶﻨَﺎ ﹶﻓ ﹸﻘ ﹾﻠﻨَﺎ ﹶﻟﻪُ ﻳَﺎ ﹶﺃﺑَﺎ َﺳﻌِﻴ ٍﺪ ﹺﺟ ﹾﺌﻨَﺎ َﻙ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ‬ ‫ﹶﺃﺑﹺﻰ َﺧﻠِﻴ ﹶﻔ ﹶﺔ ﻓﹶ ﺤَﺪﱠﺛﹶﻨَﺎ ﹺﺑﻤَﺎ ﺣَﺪﱠﺛﹶﻨَﺎ ﹶﺃَﻧﺲُ ْﺑ ُﻦ ﻣَﺎِﻟ ٍ‬ ‫ﺿ ﹺﻊ‬ ‫ﺤﺪﱠ ﹾﺛﻨَﺎ ُﻩ ﺑﹺﺎﻟﹾ ﺤَﺪِﻳﺚِ ﻓﹶﺎ ْﻧَﺘ َﻬﻰ ﹺﺇﻟﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﻚ ﹶﻓﹶﻠ ْﻢ َﻧ َﺮ ِﻣ ﹾﺜ ﹶﻞ ﻣَﺎ ﺣَﺪﱠﺛﹶﻨَﺎ ﻓِﻰ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻫِﻴ ِﻪ ‪ ،‬ﹶﻓ َ‬ ‫ﺲ ْﺑ ﹺﻦ ﻣَﺎِﻟ ٍ‬ ‫ﻚ ﹶﺃَﻧ ﹺ‬ ‫ﹶﺃﺧِﻴ َ‬ ‫ﺴ َﻰ ﹶﺃ ْﻡ ﹶﻛ ﹺﺮ َﻩ‬ ‫ﻼ ﹶﺃ ْﺩﺭﹺﻯ ﹶﺃَﻧ ِ‬ ‫ﺸﺮﹺﻳ َﻦ َﺳَﻨ ﹰﺔ ﹶﻓ ﹶ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﻫِﻴ ِﻪ ‪ ،‬ﻓﹶﻘﹸﻠﹾﻨَﺎ ﹶﻟ ْﻢ َﻳ ﹺﺰ ْﺩ ﻟﹶﻨَﺎ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘ ْﺪ َﺣﺪﱠﹶﺛﻨﹺﻰ َﻭ ْﻫ َﻮ ﺟَﻤِﻴﻊٌ ُﻣ ْﻨ ﹸﺬ ِﻋ ْ‬ ‫ﻚ َﻭﻗﹶﺎ ﹶﻝ ﺧُِﻠ َﻖ ﺍ ِﻹ ْﻧﺴَﺎ ﹸﻥ َﻋ ﺠُﻮ ﹰﻻ ﻣَﺎ ﹶﺫ ﹶﻛ ْﺮﺗُﻪُ ﹺﺇﻻﱠ ﻭَﺃﹶﻧَﺎ ﹸﺃﺭﹺﻳ ُﺪ ﹶﺃ ﹾﻥ ﺃﹸ َﺣﺪﱢﹶﺛﻜﹸ ْﻢ‬ ‫ﺤ َ‬ ‫ﻀِ‬ ‫ﹶﺃ ﹾﻥ َﺗﺘﱠ ِﻜﻠﹸﻮﺍ ‪ .‬ﻗﹸﻠﹾﻨَﺎ ﻳَﺎ ﹶﺃﺑَﺎ َﺳﻌِﻴ ٍﺪ ﻓﹶ ﺤَﺪﱢﺛﹾﻨَﺎ ‪ ،‬ﹶﻓ َ‬ ‫ﻚ‬ ‫ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ‬ ‫ﻚ ‪ ،‬ﹸﺛﻢﱠ ﹶﺃ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪًﺍ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻣُ َ‬ ‫َﺣﺪﱠﹶﺛﻨﹺﻰ ﹶﻛﻤَﺎ َﺣﺪﱠﹶﺛﻜﹸ ْﻢ ﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ » ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﺍﻟﺮﱠﺍﹺﺑ َﻌ ﹶﺔ ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑِﺘ ﹾﻠ َ‬ ‫ﺸﻔﱠ ْﻊ ‪ .‬ﹶﻓ ﹶﺄﻗﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﺍ ﹾﺋ ﹶﺬ ﹾﻥ ﻟِﻰ ﻓِﻴ َﻤ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻻﱠ ﺍﻟﻠﱠ ُﻪ ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻭ ِﻋﺰﱠﺗِﻰ‬ ‫ﺴ َﻤ ْﻊ ‪َ ،‬ﻭ َﺳ ﹾﻞ ُﺗ ْﻌ ﹶﻄ ْﻪ ‪ ،‬ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ‬ ‫َﻭﹸﻗ ﹾﻞ ُﻳ ْ‬ ‫ﻼﻟِﻰ َﻭ ِﻛ ْﺒ ﹺﺮﻳَﺎﺋِﻰ َﻭ َﻋ ﹶﻈ َﻤﺘِﻰ ﻷُ ْﺧ ﹺﺮ َﺟﻦﱠ ﻣِﻨْﻬَﺎ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻻﱠ ﺍﻟﻠﱠ ُﻪ «‬ ‫َﻭ َﺟ ﹶ‬ ‫ﺼ َﺮ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬‬ ‫ﺱ ﻋَﻠﹶﻰ ِﻣ ْﻨَﺒ ﹺﺮ ﺍ ﹾﻟَﺒ ْ‬ ‫ﻀ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ َﺧ ﹶﻄَﺒﻨَﺎ ﺍ ْﺑ ُﻦ َﻋﺒﱠﺎ ﹴ‬ ‫ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ ٍ(٢٥٩٥‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ َﻧ ْ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹺﺇﻧﱠﻪُ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻧﹺﺒﻰﱞ ﹺﺇﻻﱠ ﹶﻟﻪُ َﺩ ْﻋ َﻮ ﹲﺓ ﹶﻗ ْﺪ ﺗَﻨَ ﺠﱠﺰَﻫَﺎ ﻓِﻰ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺇﹺﻧﱢﻰ ﹶﻗ ِﺪ ﺍ ْﺧَﺘَﺒ ﹾﺄﺕُ َﺩ ْﻋ َﻮﺗِﻰ َﺷﻔﹶﺎ َﻋ ﹰﺔ‬ ‫ﺤ ْﻤ ِﺪ َﻭ ﹶﻻ‬ ‫ﺨ َﺮ َﻭﹺﺑَﻴﺪِﻯ ِﻟﻮَﺍ ُﺀ ﺍ ﹾﻟ َ‬ ‫ﺸﻖﱡ َﻋ ْﻨ ﻪُ ﺍ َﻷ ْﺭﺽُ َﻭ ﹶﻻ ﹶﻓ ْ‬ ‫ﺨ َﺮ ﻭَﺃﹶﻧَﺎ ﹶﺃﻭﱠﻝﹸ َﻣ ْﻦ َﺗ ْﻨ َ‬ ‫ُﻷﻣﱠﺘِﻰ ﻭَﺃﹶﻧَﺎ َﺳﻴﱢﺪُ َﻭﹶﻟ ِﺪ ﺁ َﺩ َﻡ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭ ﹶﻻ ﹶﻓ ْ‬

‫ﺾ ﺍ ْﻧ ﹶﻄِﻠﻘﹸﻮﺍ ﺑﹺﻨَﺎ ﹺﺇﻟﹶﻰ‬ ‫ﺱ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺑ ْﻌﻀُﻬُ ْﻢ ِﻟَﺒ ْﻌ ﹴ‬ ‫ﺨ َﺮ َﻭَﻳﻄﹸﻮ ﹸﻝ َﻳ ْﻮﻡُ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺖ ﻟِﻮَﺍﺋِﻰ َﻭ ﹶﻻ ﹶﻓ ْ‬ ‫ﺤ َ‬ ‫ﺨ َﺮ ﺁ َﺩﻡُ ﹶﻓ َﻤ ْﻦ ﺩُﻭَﻧﻪُ َﺗ ْ‬ ‫ﹶﻓ ْ‬ ‫ﺾ َﺑ ْﻴَﻨﻨَﺎ ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﺁ َﺩ َﻡ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﺁ َﺩ ﻡُ‬ ‫ﺸ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ ﺭَﺑﱢﻨَﺎ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ‬ ‫ﺸ ﹺﺮ ﹶﻓ ﹾﻠَﻴ ْ‬ ‫ﺁ َﺩ َﻡ ﹶﺃﺑﹺﻰ ﺍ ﹾﻟَﺒ َ‬ ‫ﺾ َﺑ ْﻴَﻨﻨَﺎ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇﻧﱢﻰ‬ ‫ﻼِﺋ ﹶﻜَﺘﻪُ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ ﺭَﺑﱢﻨَﺎ‪ .‬ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ‬ ‫ﻚ َﻣ ﹶ‬ ‫ﺠ َﺪ ﹶﻟ َ‬ ‫ﻚ َﺟﻨﱠَﺘﻪُ َﻭﹶﺃ ْﺳ َ‬ ‫ﻚ ﺍﻟﻠﱠ ُﻪ ﹺﺑَﻴ ِﺪ ِﻩ َﻭﹶﺃ ْﺳ ﹶﻜَﻨ َ‬ ‫ﺖ ﺍﻟﱠﺬِﻯ َﺧﹶﻠ ﹶﻘ َ‬ ‫ﹶﺃ ْﻧ َ‬ ‫ﲔ‪.‬‬ ‫ﺱ ﺍﻟﻨﱠﹺﺒﻴﱢ َ‬ ‫ﺠﻨﱠ ِﺔ ﺑﹺ ﺨَﻄِﻴﺌﹶﺘِﻰ َﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍﺋﹾﺘُﻮﺍ ﻧُﻮﺣﹰﺎ َﺭﹾﺃ َ‬ ‫ﺖ ِﻣ َﻦ ﺍ ﹾﻟ َ‬ ‫ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ ﹶﻗ ْﺪ ﹸﺃ ْﺧ ﹺﺮ ْﺟ ُ‬ ‫ﹶﻟ ْ‬ ‫ﺖ‬ ‫ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ َﺩ َﻋ ْﻮﺕُ ﹺﺑ َﺪ ْﻋ َﻮ ٍﺓ ﹶﺃ ﹾﻏ َﺮﹶﻗ ْ‬ ‫ﺾ َﺑ ْﻴَﻨﻨَﺎ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇﻧﱢﻰ ﹶﻟ ْ‬ ‫ﺡ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ ﺭَﺑﱢﻨَﺎ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ‬ ‫ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﻧُﻮﺣﺎﹲ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﻧُﻮ ُ‬ ‫ﺽ َﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍﺋﹾﺘُﻮﺍ ﹺﺇ ْﺑﺮَﺍﻫِﻴ َﻢ َﺧﻠِﻴ ﹶﻞ ﺍﻟﻠﱠ ِﻪ‪ .‬ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﹺﺇ ْﺑﺮَﺍﻫِﻴ َﻢ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﹺﺇ ْﺑﺮَﺍﻫِﻴ ُﻢ‬ ‫ﹶﺃ ْﻫ ﹶﻞ ﺍ َﻷ ْﺭ ﹺ‬ ‫ﺕ ‪ -‬ﻭَﺍﻟﻠﱠﻪِ ﹺﺇ ﹾﻥ‬ ‫ﺙ ِﻛ ﹾﺬﺑَﺎ ٍ‬ ‫ﻼ ﹶ‬ ‫ﻼ ﹺﻡ ﹶﺛ ﹶ‬ ‫ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ ﹶﻛ ﹶﺬ ْﺑﺖُ ﻓِﻰ ﺍ ِﻹ ْﺳ ﹶ‬ ‫ﺾ َﺑ ْﻴَﻨﻨَﺎ ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇﻧﱢﻰ ﹶﻟ ْ‬ ‫ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ ﺭَﺑﱢﻨَﺎ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ‬ ‫ﺟَﺎ َﺩ ﹶﻝ ﹺﺑ ﹺﻬﻦﱠ ﹺﺇﻻﱠ َﻋ ْﻦ ﺩِﻳ ﹺﻦ ﺍﻟﻠﱠ ِﻪ ﹶﻗ ْﻮﻟﹸﻪُ )ﹺﺇﻧﱢﻰ ﺳَﻘِﻴﻢٌ( َﻭﹶﻗ ْﻮﻟﹸﻪُ ) َﺑ ﹾﻞ ﹶﻓ َﻌﹶﻠ ﻪُ ﹶﻛﹺﺒﲑُ ُﻫ ْﻢ ﻫَﺬﹶﺍ ﻓﹶﺎﺳْﺄﹶﻟﹸﻮﻫُﻢْ ﹺﺇ ﹾﻥ ﻛﹶﺎﻧَُﻮﺍ َﻳ ْﻨ ِﻄﻘﹸﻮ ﹶﻥ ( َﻭﹶﻗ ْﻮﻟﹸﻪُ‬ ‫ﺻ ﹶﻄﻔﹶﺎ ُﻩ ﺍﻟﻠﱠ ُﻪ‬ ‫ﻚ ﹸﺃ ْﺧﺘِﻰ ‪َ -‬ﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍﺋﹾﺘُﻮﺍ ﻣُﻮﺳَﻰ ﺍﻟﱠﺬِﻯ ﺍ ْ‬ ‫ﲔ ﹶﺃﺗَﻰ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤِﻠ ِ‬ ‫ِﻻ ْﻣ َﺮﹶﺃِﺗ ِﻪ ِﺣ َ‬ ‫ﺾ‬ ‫ﻚ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ‬ ‫ﻚ ﻓﹶﺎ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ‬ ‫ﺻ ﹶﻄﻔﹶﺎ َﻙ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹺﺮﺳَﺎﹶﻟِﺘ ِﻪ َﻭ ﹶﻛﻠﱠ َﻤ َ‬ ‫ﺖ ﺍﻟﱠﺬِﻯ ﺍ ْ‬ ‫ﻼ ِﻣ ِﻪ‪ .‬ﹶﻓَﻴ ﹾﺄﺗُﻮَﻧ ُﻪ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﻣُﻮﺳَﻰ ﹶﺃ ْﻧ َ‬ ‫ﹺﺑ ﹺﺮﺳَﺎﹶﻟِﺘ ِﻪ َﻭ ﹶﻛ ﹶ‬ ‫ﺡ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺲ َﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍﺋﹾﺘُﻮﺍ ﻋِﻴﺴَﻰ ﺭُﻭ َ‬ ‫ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ ﹶﻗَﺘ ﹾﻠﺖُ َﻧﻔﹾﺴﹰﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴ‬ ‫َﺑ ْﻴَﻨﻨَﺎ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ‬ ‫ﺨ ﹾﺬﺕُ ﹺﺇﻟﹶﻬﹰﺎ ِﻣ ْﻦ‬ ‫ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ ﺍﺗﱡ ِ‬ ‫ﺾ َﺑ ْﻴَﻨﻨَﺎ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇﻧﱢﻰ ﹶﻟ ْ‬ ‫ﻚ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ‬ ‫َﻭ ﹶﻛِﻠ َﻤَﺘﻪُ ‪ .‬ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﻋِﻴﺴَﻰ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ‬ ‫ﺨﺘُﻮ ﹴﻡ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃﻛﹶﺎ ﹶﻥ ﻳُ ﹾﻘ َﺪﺭُ َﻋﻠﹶﻰ ﻣَﺎ ﻓِﻰ‬ ‫ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ َﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ْﻦ ﹶﺃ َﺭﹶﺃﻳْﺘُﻢْ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻣَﺘَﺎ ﻉٌ ﻓِﻰ ﹺﻭﻋَﺎ ٍﺀ َﻣ ْ‬ ‫ﲔ َﻭﹶﻗ ْﺪ‬ ‫ﺤﻤﱠﺪﹰﺍ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺧَﺎَﺗﻢُ ﺍﻟﻨﱠﹺﺒﻴﱢ َ‬ ‫َﺟ ْﻮِﻓ ِﻪ َﺣﺘﱠﻰ ُﻳ ﹶﻔﺾﱠ ﺍ ﹾﻟ ﺨَﺎَﺗﻢُ ﻗﹶﺎ ﹶﻝ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻻ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇ ﻥﱠ ُﻣ َ‬ ‫ﻀ َﺮ ﺍ ﹾﻟَﻴ ْﻮ َﻡ َﻭﹶﻗ ْﺪ ﻏﹸ ِﻔ َﺮ ﹶﻟ ﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ «‪ .‬ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﹶﻓَﻴ ﹾﺄﺗُﻮﻧﹺﻰ‬ ‫َﺣ َ‬ ‫ﺾ َﺑ ْﻴَﻨﻨَﺎ‪ .‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃﻧَﺎ ﻟﹶﻬَﺎ َﺣﺘﱠﻰ َﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ َﻭَﻳ ْﺮ ﺿَﻰ ﻓﹶﺈﹺﺫﹶﺍ‬ ‫ﻚ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ‬ ‫ﺤﻤﱠﺪُ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ‬ ‫ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﻣُ َ‬ ‫ﺤﻦُ ﺁ ِﺧﺮُ ﺍﻷُ َﻣ ﹺﻢ‬ ‫ﺤﻦُ ﺍﻵ ِﺧﺮُﻭ ﹶﻥ ﺍﻷَﻭﱠﻟﹸﻮﻥﹶ َﻧ ْ‬ ‫ﻉ َﺑ ْﻴ َﻦ َﺧ ﹾﻠ ِﻘ ِﻪ ﻧَﺎﺩَﻯ ُﻣﻨَﺎ ٍﺩ ﹶﺃ ْﻳ َﻦ ﹶﺃ ْﺣ َﻤ ُﺪ َﻭﺃﹸﻣﱠﺘُﻪُ ﹶﻓَﻨ ْ‬ ‫ﺼ َﺪ َ‬ ‫ﹶﺃﺭَﺍ َﺩ ﺍﻟﻠﱠ ُﻪ َﺗﺒَﺎ َﺭ َﻙ َﻭَﺗﻌَﺎﻟﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺕ َﻫ ِﺬ ِﻩ‬ ‫ﲔ ِﻣ ْﻦ ﹶﺃﹶﺛ ﹺﺮ ﺍﻟ ﱡﻄﻬُﻮ ﹺﺭ ﹶﻓَﺘﻘﹸﻮ ﹸﻝ ﺍﻷُ َﻣﻢُ ﻛﹶﺎ َﺩ ْ‬ ‫ﺤ ﺠﱠِﻠ َ‬ ‫َﻭﹶﺃﻭﱠﻝﹸ َﻣ ْﻦ ﻳُ ﺤَﺎ َﺳﺐُ ﹶﻓﺘُ ﹾﻔ ﹺﺮﺝُ ﻟﹶﻨَﺎ ﺍﻷُ َﻣﻢُ َﻋ ْﻦ ﹶﻃﺮﹺﻳ ِﻘﻨَﺎ ﹶﻓَﻨ ْﻤﻀِﻰ ﻏﹸﺮ‪‬ﺍ ﻣُ َ‬ ‫ﺖ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃﻧَﺎ ﻣُ ﺤَﻤﱠﺪٌ‪.‬‬ ‫ﺏ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ َﻣ ْﻦ ﹶﺃ ْﻧ َ‬ ‫ﺏ ﹶﻓﹶﺄﻗﹾ َﺮ ﻉُ ﺍ ﹾﻟﺒَﺎ َ‬ ‫ﺤ ﹾﻠ ﹶﻘ ِﺔ ﺍ ﹾﻟﺒَﺎ ﹺ‬ ‫ﺠﻨﱠ ِﺔ ﻓﹶﺂ ُﺧ ﹸﺬ ﹺﺑ َ‬ ‫ﺏ ﺍ ﹾﻟ َ‬ ‫ﺍ ُﻷﻣﱠ ﹸﺔ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﹶﺃ ْﻧﹺﺒَﻴﺎ َﺀ ﻛﹸﱡﻠﻬَﺎ‪ .‬ﻓﹶﺂﺗِﻰ ﺑَﺎ َ‬ ‫ﹶﻓﻴُ ﹾﻔَﺘ ﺢُ ﻟِﻰ ﻓﹶﺂﺗِﻰ َﺭﺑﱢﻰ َﻋﺰﱠ َﻭ َﺟﻞﱠ َﻋﻠﹶﻰ ﻛﹸ ْﺮ ِﺳﻴﱢ ِﻪ ‪ -‬ﹶﺃ ْﻭ َﺳﺮﹺﻳ ﹺﺮ ِﻩ َﺷﻚﱠ ﺣَﻤﱠﺎﺩٌ ‪ -‬ﹶﻓﹶﺄ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪﹰﺍ ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑ َﻤ ﺤَﺎ ِﻣ َﺪ ﹶﻟ ْﻢ‬ ‫ﺴ َﻤ ْﻊ‬ ‫ﻚ َﻭ َﺳ ﹾﻞ ُﺗ ْﻌ ﹶﻄ ْﻪ َﻭﹸﻗ ﹾﻞ ُﺗ ْ‬ ‫ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ‬ ‫ﺤ َﻤﺪُﻩُ ﺑﹺﻬَﺎ ﹶﺃ َﺣ ٌﺪ َﺑ ْﻌﺪِﻯ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻣُ َ‬ ‫ﺲ َﻳ ْ‬ ‫ﺤ َﻤ ْﺪ ُﻩ ﺑﹺﻬَﺎ ﹶﺃ َﺣ ٌﺪ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺒﻠِﻰ َﻭﹶﻟ ْﻴ َ‬ ‫َﻳ ْ‬ ‫ﺝ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ ‪ -‬ﹶﻟ ْﻢ‬ ‫ﻯ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﺃﹸﻣﱠِﺘﻰ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺧ ﹺﺮ ْ‬ ‫ﺸﻔﱠ ْﻊ‪ .‬ﹶﻓﹶﺄﺭْﹶﻓﻊُ َﺭ ﹾﺃﺳِﻰ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃ ْ‬ ‫ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ‬ ‫ﺸﻔﱠ ْﻊ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ‬ ‫ﺴ َﻤ ْﻊ َﻭ َﺳ ﹾﻞ ُﺗ ْﻌ ﹶﻄ ْﻪ ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ‬ ‫ﻚ َﻭﹸﻗ ﹾﻞ ُﺗ ْ‬ ‫ﺖ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ‬ ‫ﻆ ﺣَﻤﱠﺎﺩٌ ‪ -‬ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﹶﻓﹶﺄ ْﺳ ﺠُﺪُ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻣَﺎ ﹸﻗ ﹾﻠ ُ‬ ‫ﺤ ﹶﻔ ﹾ‬ ‫َﻳ ْ‬ ‫ﺝ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ ﺩُﻭ ﹶﻥ ﺍ َﻷﻭﱠ ﹺﻝ ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﹶﻓﹶﺄ ْﺳ ﺠُﺪُ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ِﻣ ﹾﺜ ﹶﻞ‬ ‫ﻯ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﹸﺃﻣﱠﺘِﻰ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺧ ﹺﺮ ْ‬ ‫ﹶﺃ ْ‬ ‫ﺝ َﻣ ْﻦ‬ ‫ﻯ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﹸﺃﻣﱠﺘِﻰ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﺃ ْﺧ ﹺﺮ ْ‬ ‫ﺸﻔﱠ ْﻊ‪ .‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃ ْ‬ ‫ﺴ َﻤ ْﻊ َﻭ َﺳ ﹾﻞ ُﺗ ْﻌ ﹶﻄ ْﻪ ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ‬ ‫ﻚ َﻭﹸﻗ ﹾﻞ َﺗ ْ‬ ‫ﻚ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻟِﻰ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ‬ ‫ﹶﺫِﻟ َ‬ ‫ﻚ «ﺣﺪﻳﺚ ﺣﺴﻦ ‪.‬‬ ‫ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﺍﶈﺠﻞ ‪ :‬ﺃﺑﻴﺾ ﻣﻮﺍﺿﻊ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﺍﻟﻴﺪﻳﻦ ‪-‬ﺍﻟﻐﺮ ‪ :‬ﲨﻊ ﺍﻷﻏﺮ ﻭﻫﻮ ﺃﺑﻴﺾ ﺍﻟﻮﺟﻪ‬ ‫‪.‬‬ ‫ﺐ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ )‪.(١‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍ ﹾﻟﻌَﺎ ِﺷﺮُ ( ‪َ :‬ﺭ ْﺣ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋ ﹾﻔﻮُﻩُ َﻭ َﻣ ْﻐ ِﻔ َﺮﺗُﻪُ ﹺﺑﻠﹶﺎ َﺳَﺒ ﹴ‬ ‫ﺕ ﹶﺃ ْﻫ ﹺﻞ‬ ‫ﺸ َﺮ ِﺓ ﻛﹶﺎ ﹶﻥ َﺩ ْﻋ َﻮ ﺍ ُﻫ ْﻢ ﹶﺃﻥﱠ ﻋُﻘﹸﻮﺑَﺎ ِ‬ ‫ﺏ ﺍ ﹾﻟ َﻌ َ‬ ‫ﺏ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ‬ ‫ﺏ ﹶﻗ ْﺪ ﻳُ ْﺪﹶﻓﻊُ َﻋ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺖ ﹶﺃﻥﱠ ﺍﻟﺬﱠﻡﱠ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎ َ‬ ‫ﻓﹶﺈﹺﺫﹶﺍ ﹶﺛَﺒ َ‬ ‫ﻚ‪.‬‬ ‫ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﻟﹶﺎ َﺗﻨْ َﺪِﻓﻊُ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﻣُ ﺨَﺎﻟِﻒٌ ِﻟ ﹶﺬِﻟ َ‬

‫ﻓﹶﺼْﻞﹲ ‪ :‬ﻗﻮﻻﻥ ﻣﺘﻨﺎﻗﻀﺎﻥ ﰲ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‬ ‫ﺨﻠﱢﺪُﻭ ﹶﻥ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ )‪(٢‬‬ ‫ﺏ َﻭُﻳ َ‬ ‫ﺝ ﺍﻟﱠﺬِﻳﻦَ ُﻳ ﹶﻜﻔﱢﺮُﻭ ﹶﻥ ﹺﺑﻤُﻄﹾﹶﻠ ﹺﻖ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫ﺨﻮَﺍ ﹺﺭ ﹺ‬ ‫ﹶﻓ َﻬﺬﹶﺍ ِﻥ ﺍﻟﹾﻘﹶﻮْﻟﹶﺎﻥِ ‪ :‬ﹶﻗ ْﻮﻝﹸ ﺍ ﹾﻟ َ‬ ‫__________‬ ‫)‪ - (١‬ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ ( ١١٨٦‬ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ‪) -‬ﺝ ‪ / ١‬ﺹ‬ ‫‪ (٢٤٤٦‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪ (٩٨٣‬ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪١٠‬‬ ‫‪ /‬ﺹ ‪( ٦٨٦‬‬ ‫)‪ - (٢‬ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٣‬ﺹ ‪(٢٠٨‬‬ ‫ﲔ ؛ ﻓﹶﻠﹶﻤﱠﺎ ﺍﺗﱠ ﹶﻔ َﻖ َﻋِﻠﻲﱞ َﻭ ُﻣﻌَﺎ ﹺﻭَﻳﺔﹸ َﻋﻠﹶﻰ‬ ‫ﻕ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﻉ ﻓِﻲ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﺑ ْﻌ َﺪ َﻣ ﹾﻘَﺘ ﹺﻞ " ُﻋ ﹾﺜﻤَﺎ ﹶﻥ " ﻭَﺍ ﹾﻓِﺘﺮَﺍ ﹺ‬ ‫ﻕ ﻭَﺍﻟِﺎ ْﺑِﺘﺪَﺍ ﹺ‬ ‫ﹶﺃﻭﱠﻝﹸ ﺍﻟﺘﱠ ﹶﻔﺮﱡ ﹺ‬ ‫ﺱ ﹶﻓﻨَﺎ ﹶﻇ َﺮﻫُ ْﻢ‬ ‫ﲔ ﹶﻓﹶﺄ ْﺭ َﺳ ﹶﻞ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﺍ ْﺑ َﻦ َﻋﺒﱠﺎ ﹴ‬ ‫ﺝ ﻭَﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺎ ﺣُ ﹾﻜ َﻢ ﺇﻟﱠﺎ ِﻟﻠﱠ ِﻪ ﻭَﻓﹶﺎﺭَﻗﹸﻮﺍ َﺟﻤَﺎ َﻋ ﹶﺔ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺨﻮَﺍ ﹺﺭ ُ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﺍﻟﺘﱠﺤْﻜِﻴﻢﹺ ﹶﺃ ْﻧ ﹶﻜ َﺮ ْ‬ ‫ﺤﻠﱡﻮﺍ ِﺩﻣَﺎ َﺀ ُﻫ ْﻢ ﹶﻓ ﹶﻘَﺘﻠﹸﻮﺍ ﺍ ْﺑ َﻦ ﺧﺒﺎﺏ ﻭَﻗﹶﺎﻟﹸﻮﺍ ﻛﹸﻠﱡﻨَﺎ ﹶﻗَﺘﹶﻠﻪُ ﹶﻓﻘﹶﺎَﺗﹶﻠﻬُ ْﻢ‬ ‫ﺱ ﻭَﺍ ْﺳَﺘ َ‬ ‫ﺼﻔﹸﻬُ ْﻢ ﻭَﺍﻟﹾﺂﺧَﺮُﻭﻥﹶ ﺃﹶﻏﹶﺎﺭُﻭﺍ َﻋﻠﹶﻰ ﻣَﺎ ِﺷَﻴ ِﺔ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﹶﻓ َﺮ َﺟ َﻊ ﹺﻧ ْ‬ ‫ﻉ ﺍﻟﺴﱡﻨﱠ ِﺔ‬ ‫ﺠﻤَﺎ َﻋ ِﺔ ﹶﻓ ُﻬ ْﻢ ﻟﹶﺎ َﻳ َﺮ ْﻭ ﹶﻥ ﺍﺗﱢﺒَﺎ َ‬ ‫ﺻﻞﹸ َﻣ ﹾﺬ َﻫﹺﺒ ﹺﻬ ْﻢ َﺗ ْﻌﻈِﻴ ُﻢ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َﻭ ﹶﻃﹶﻠﺐُ ﺍﺗﱢﺒَﺎ ِﻋ ِﻪ ﹶﻟ ِﻜ ْﻦ َﺧ َﺮﺟُﻮﺍ َﻋ ْﻦ ﺍﻟﺴﱡﻨﱠ ِﺔ ﻭَﺍ ﹾﻟ َ‬ ‫َﻋِﻠﻲﱞ َﻭﹶﺃ ْ‬ ‫ﻀﻠﱡﻮﺍ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺮﱠ ُﺳﻮ ﹶﻝ ﹶﺃ ْﻋﹶﻠﻢُ ﹺﺑﻤَﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ‬ ‫ﻚ ﹶﻓ َ‬ ‫ﺏ ﺍﻟﺴﱠ ﹺﺮﹶﻗ ِﺔ َﻭ ﹶﻏ ْﻴ ﹺﺮ ﹶﺫِﻟ َ‬ ‫ﺍﻟﱠﺘِﻲ َﻳ ﹸﻈﻨﱡﻮ ﹶﻥ ﺃﹶﻧﱠﻬَﺎ ﺗُ ﺨَﺎِﻟﻒُ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ ﻛﹶﺎﻟﺮﱠ ْﺟ ﹺﻢ َﻭﹺﻧﺼَﺎ ﹺ‬ ‫ﺤ ﹾﻜ َﻤ ﹶﺔ َﻭ َﺟﻮﱠﺯُﻭﺍ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻲﱢ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﻇﹶﺎِﻟﻤًﺎ ﹶﻓﹶﻠ ْﻢ ﻳَُﻨﻔﱢﺬﹸﻭﺍ ِﻟ ﺤُ ﹾﻜ ﹺﻢ ﺍﻟﻨﱠﹺﺒﻲﱢ َﻭﻟﹶﺎ‬ ‫ﺏ ﻭَﺍﹾﻟ ِ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ ﻭَﺍﹶﻟﻠﱠ ﻪُ ﹶﻗ ْﺪ ﹶﺃ ْﻧ َﺰ ﹶﻝ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ ِﻜﺘَﺎ َ‬

‫ﺤ ﹸﻜ ْﻢ ﹺﺑﻤَﺎ‬ ‫ِﻟ ﺤُ ﹾﻜ ﹺﻢ ﺍ ﹾﻟﹶﺄِﺋﻤﱠ ِﺔ َﺑ ْﻌ َﺪﻩُ َﺑ ﹾﻞ ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﺇﻥﱠ ُﻋ ﹾﺜﻤَﺎ ﹶﻥ ﻭَ ﻋَﻠِﻴ‪‬ﺎ َﻭ َﻣ ْﻦ ﻭَﺍﻟﹶﺎﻫُﻤَﺎ ﹶﻗ ْﺪ َﺣ ﹶﻜﻤُﻮﺍ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻣَﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ } َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﻉ َﻣ ْﺒﹺﻨﻲﱞ َﻋﻠﹶﻰ‬ ‫ﲔ ﺑﹺﻬَﺬﹶﺍ َﻭﹺﺑ َﻐ ْﻴ ﹺﺮ ِﻩ َﻭَﺗ ﹾﻜ ِﻔﲑُﻫُ ْﻢ َﻭَﺗﻜﹾ ِﻔﲑُ ﺳَﺎِﺋ ﹺﺮ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟﹺﺒ َﺪ ﹺ‬ ‫ﻚ ُﻫ ُﻢ ﺍ ﹾﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ { ﹶﻓ ﹶﻜﻔﱠﺮُﻭﺍ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ‬ ‫ﻣُ ﹶﻘﺪﱢ َﻣَﺘﻴْ ﹺﻦ ﺑَﺎ ِﻃﹶﻠَﺘ ْﻴ ﹺﻦ ‪:‬‬ ‫ﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ ‪ :‬ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﻳُ ﺨَﺎِﻟﻒُ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ ‪.‬‬ ‫ﺤ ﹺﺮ ﹺﱘ ‪.‬‬ ‫ﻒ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ َﻳ ﹾﻜﻔﹸﺮُ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻣُ ﺨْﻄِﺌﹰﺎ ﹶﺃ ْﻭ ﻣُﺬﹾﻧﹺﺒًﺎ ﻣُ ْﻌَﺘ ِﻘﺪًﺍ ﻟِﻠﹾﻮُﺟُﻮﺏﹺ ﻭَﺍﻟﺘﱠ ْ‬ ‫ﻭَﺍﻟﺜﱠﺎﹺﻧَﻴﺔﹸ ‪ :‬ﹶﺃﻥﱠ َﻣ ْﻦ ﺧَﺎﹶﻟ َ‬ ‫ﻭﰲ ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪( ١٠١‬‬ ‫ﻫﻞ ﺍﳋﻮﺍﺭﺝ ﻛﻔﺎﺭ؟‬ ‫ﺍﺠﻤﻟﻴﺐ ﺩ‪ .‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﻣﻴﺠﻲ‬ ‫ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‬ ‫ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳌﺬﺍﻫﺐ ﺍ ﻟﻔﻜﺮﻳﺔ‪ /‬ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ‪١٤٢٤/١٢/١٨‬ﻫـ‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺳﺆﺍﱄ ﺣﻮﻝ ﺍﳋﻮﺍﺭﺝ ﻭﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻬﺑﻢ‪ ،‬ﻫﻞ ﻫﻢ ﻛﻔﺎﺭ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺃﻡ ﻏﻼﻬﺗﻢ ﺃﻡ ﺃﻬﻧﻢ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﳌﺬﺍﻫﺐ؟‬ ‫ﺍﳉﻮﺍﺏ‬ ‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﻬﺑﺪﺍﻩ‪ ،‬ﻭ ﺑﻌﺪ‪ :‬ﻓﺎﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ‬ ‫ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ -‬ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺣﻜﻤﻬﻢ ﻫﻞ ﻫﻢ ﻛﻔﺎﺭ‬ ‫ﺃﻡ ﻻ؟ ﻭﺍﻟﺼﺤﺎﺑﺔ ‪ -‬ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ‪ -‬ﻭﻫﻢ ﺍﻟﻘﺪﻭﺓ ﻻ ﻳﻜﻔﺮﻭﻬﻧﻢ‪ .‬ﺑﻞ ﺇﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬ ‫‪ -‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ -‬ﻭﺍﻟﺬﻱ ﻧﺎﻟﻪ ﻣﻦ ﺃﺫ ﺍﻫﻢ ﻣﺎ ﻧﺎﻟﻪ‪ ،‬ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﻭﻗﺘﺎﻟﻪ ﻭﺗﻜﻔﲑﻫﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﰲ ﺁﺧﺮ ﺍﻷﻣﺮ‬

‫ﻗﺘﻠﻬﻢ ﻟﻪ ‪ -‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ -‬ﻻ ﻳﺮﻯ ﺗﻜﻔﲑﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﻗﻤﺔ ﺍﻟﻮﺭﻉ ﻭﺍﻹﻧﺼﺎﻑ ﻣﻨﻪ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻻ ﻛﻤﺎ‬ ‫ﻳﻘﻮﻟﻪ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ " ﻧﻜﻔﺮ ﻣﻦ ﻛﻔﱠﺮﻧﺎ" ﻓﻠﻤﺎ ﺳﺌﻞ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻋﻨﻬﻢ‪ :‬ﺃﻛﻔﺎﺭ ﻫﻢ؟ ﻗﺎﻝ ‪ :‬ﻣﻦ ﺍﻟﻜﻔﺮ‬ ‫ﻼ ‪ -‬ﻳﻌﲏ ﻋﻠﻰ ﻋﻜﺲ ﺍﳋﻮﺍﺭﺝ ﻭﻣﺎ ﻋﺮﻑ‬ ‫ﻓﺮﻭﺍ ‪ .‬ﻗﻴﻞ ﻟﻪ ‪ :‬ﻓﻤﻨﺎﻓﻘﻮﻥ ؟ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻻ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﻗﻠﻴ ﹰ‬ ‫ﻣﻦ ﻛﺜﺮﺓ ﻋﺒﺎﺩﻬﺗﻢ ﻭﺫﻛﺮﻫﻢ ﷲ ‪ -‬ﺗﻌﺎﱃ ‪ . -‬ﻗﺎﻝ ‪ :‬ﻓﻤﺎﺫﺍ ﻳﻜﻮﻧﻮﻥ؟ ﻗﺎﻝ ‪ :‬ﻗﻮﻡ ﺃﺻﺎﺑﺘﻬﻢ ﻓﺘﻨﺔ ﻓﻌﻤﻮﺍ ﻓﻴﻬﺎ ﻭﺻﻤﻮﺍ ﺃﻭ‬ ‫ﻛﻤﺎ ﻗﺎﻝ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻃﺒﻘﻪ ﻋﻤﻠﻴﹰﺎ ﻋﻠﻲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪ -‬ﻭﻣﻌﻪ ﺍﻟﺼﺤﺎﺑﺔ ‪-‬ﺭﺿﻲ ﺍﷲ‬ ‫ﻋﻨﻬﻢ ‪ -‬ﻓﻠﻢ ﻳﻌﺎﻣﻠﻬﻢ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺮﺗﺪﻳﻦ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺃﰊ ﺑﻜﺮ ‪ -‬ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ‪ -‬ﻓﻠﻢ ﻳﺒﺪﺃﻫﻢ ﺑﻘﺘﺎﻝ ﻭﱂ‬ ‫ﳚﻬﺰ ﻋﻠﻰ ﺟﺮﳛﻬﻢ ﻭﱂ ﻳﺴﺐ ﻧﺴﺎﺀﻫﻢ ‪ ...‬ﺇﱁ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ‬ ‫ﻭﺭﺩﺕ ﻓﻴﻬﻢ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :-‬ﺑﺄﻬﻧﻢ ﳝﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺮﻭﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ" ﺭﻭﺍﻩ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ)‪،(٤٣٥١‬ﻭﻣﺴﻠﻢ )‪ ( ١٠٦٤‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﻗﻮﻟﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﺳﻠﻢ ‪ ": -‬ﻛﻼﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ" ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ)‪ (١٧٦‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ،-‬ﻭﺃﻣﺮﻩ ‪ -‬ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺑﻘﺘﺎﳍﻢ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﻣﻦ ﻗﺘﻠﻬﻢ ﺃﻭ ﻗﺘﻠﻮﻩ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ)‪ ،(٣٦١١‬ﻭﻣﺴﻠﻢ)‪ (١٠٦٦‬ﻣﻦ‬ ‫ﺣﺪﻳﺚ ﻋﻠﻲ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﺑﺄﻋﻴﺎﻬﻧﻢ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ ﺃﻥ‬ ‫ﻳﻜﻮﻧﻮﺍ ﻛﻔﺎﺭﺍﹰ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺷﻨﻴﻊ ﺟﺮﻣﻬﻢ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ ‪.‬‬

‫ﻭﻣﻊ ﺗﺮﺟﻴﺤﻨﺎ ﻟﻌﺪﻡ ﺗﻜﻔﲑﻫﻢ ﻓﻼ ﻳﻌﲏ ﺫﻟﻚ ﺍﺳﺘﺼﻐﺎﺭ ﺟﺮﳝﺘﻬﻢ ﻭﺍﳓﺮﺍﻓﻬﻢ‪ ،‬ﻭﻳﻜﻔﻲ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ‬ ‫ﻣﺮﻭﻗﻬﻢ ﻭﺿﻼﳍﻢ ﻭﺑﺪﻋﺘﻬﻢ ﻭﺍﳓﺮﺍﻓﻬﻢ ﻣﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﺁﻧﻔﹰﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻣﻬﻢ ﻭﺗﻮﻋﺪﻫﻢ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻧﺴﺄﻝ‬ ‫ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ ‪.‬‬ ‫ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﻧﺼﺎﻑ ﺃﻫﻞ ﺍ ﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﺑﻌﺪﻫﻢ ﻋﻦ ﺍﻟﺘﻜﻔﲑ ﺇﻻ ﻣﻦ ﻛﻔﺮﺗﻪ ﺍﻟﻨﺼﻮﺹ ﻻ ﻛﻤﺎ ﻫﻮ ﺩﻳﺪﻥ‬ ‫ﺑﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﰲ ﺗﻜﻔﲑ ﻛﻞ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﰲ ﺍﳓﺮﺍﻓﻬﻢ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬ ‫ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬ ‫ﺲ َﻣ َﻌﻬُ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﺷَﻲْﺀٌ ﹶﻟ ْﻢ‬ ‫ﺨﻠﱢﺪُﻫُ ْﻢ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭَﻳ ﺠْ ﹺﺰﻡُ ﹺﺑﹶﺄﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ْﻐ ِﻔﺮُ ﹶﻟ ُﻬ ْﻢ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ‪َ ،‬ﻭَﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻟْﻴ َ‬ ‫؛ َﻭﹶﻗ ْﻮﻝﹸ َﻣ ْﻦ ﻳُ َ‬ ‫ﻉ‪.‬‬ ‫ﺸﻬُﻮ َﺭ ِﺓ َﻋ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟﹺﺒ َﺪ ﹺ‬ ‫ﺚ ‪َ ،‬ﺑ ﹾﻞ ُﻫﻤَﺎ ِﻣ ْﻦ ﺍﻟﹾﺄﹶﻗﹾﻮَﺍﻝﹺ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺐ ﺇﻟﹶﻴْﻬﹺﻤَﺎ ﹶﺃ َﺣ ٌﺪ ِﻣ ْﻦ ﹶﺃِﺋﻤﱠ ِﺔ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻔ ﹾﻘ ِﻪ ﻭَﺍﹾﻟ َ‬ ‫َﻳ ﹾﺬ َﻫ ْ‬ ‫ﻒ ﻓِﻲ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ِﻣ ْﻦ ﹸﻏﻠﹶﺎ ِﺓ ﺍﻟﹾﻤُﺮْ ﹺﺟﹶﺌ ِﺔ )‪( ١‬‬ ‫ﻚ ﹶﻗ ْﻮ ﹸﻝ َﻣ ْﻦ َﻭ ﹶﻗ َ‬ ‫َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﺷﺮﻭﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٢١٩‬‬ ‫‪ ،‬ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﻔﺴﺎﻕ ﻭﺍﻟﻌﺼﺎﺓ ﻭﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﺇﻥ ﻟﻠﻨﺎﺱ ﰲ ﻫﺬﺍ‬ ‫ﻣﺬﺍﻫﺐ ﺳﺒﻖ ﺍﺳﺘﻌﺮﺍﺽ ﺍﳌﺬﺍﻫﺐ ‪.‬‬ ‫ﻭﺇﻥ ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ ﻣﺬﻫﺐ ﺍﳌﺮﺟﺌﺔ‪ ،‬ﺗﻨﻔﻲ ﺍﻟﺘﻜﻔﲑ ﻧﻔﻴﺎ ﻋﺎﻣﺎ‪ ،‬ﻓﺘﻌﻤﻢ ﺍﻟﻨﻔﻲ ﻭﺍﻟﺴﻠﺐ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﻻ ﻧﻜﻔﺮ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﻘﺒﻠﺔ ﺃﺣﺪﺍ‪ ،‬ﻭﻫﺬﺍ ﻗﻮﻝ ﻏﻼﺓ ﺍﳌﺮﺟﺌﺔ‪ ،‬ﻭﳍﻢ ﺷﺒﺔ ﻭﻣﻦ ﺷﺒﻬﻬﻢ ﻭﺃﺩﻟﺘﻬﻢ ﻋﻤﻮﻣﺎ ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ ‪ .‬ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ‪،‬‬ ‫ﻣﺜﻞ‪) :‬ﻣﻦ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﺇﻥ ﺯﻧﺎ ﻭﺇﻥ ﺳﺮﻕ( ﻭﻣﺜﻞ ﺣﺪﻳﺚ‪) :‬ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ‬ ‫ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﱐ ﺭﺳﻮﻝ ﺍﷲ ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻋﺼﻤﻮﺍ ﻣﲏ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻻ ﲝﻘﻬﺎ‪ ،‬ﻭﺣﺴﺎﻬﺑﻢ ﻋﻠﻰ ﺍﷲ( ‪.‬‬ ‫ﻭﻣﺜﻞ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ‪ ،‬ﻭﻓﻴﻬﺎ‪ ) :‬ﻳﺆﺗﻰ ﺑﺮﺟﻞ ﻓﻴﺨﺮﺝ ﻟﻪ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺳﺠﻼ ﻛﻞ ﺳﺠﻞ ﻣﺪ ﺍﻟﺒﺼﺮ ﺳﻴﺌﺎ‪ ،‬ﰒ ﳜﺮﺝ‬

‫ﻟﻪ ﺑﻄﺎﻗﺔ ﻓﻴﻬﺎ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇ ﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﺘﻮﺿﻊ ﺍﻟﺴﺠﻼﺕ ﰲ ﻛﻔﺔ ﻭﺍﻟﺒﻄﺎﻗﺔ ﰲ ﻛﻔﺔ‪،‬‬ ‫ﻓﻄﺎﺷﺖ ﺍﻟﺴﺠﻼﺕ ﻭﺛﻘﻠﺖ ﺍﻟﺒﻄﺎﻗﺔ( ﻭﻣﻨﻬﺎ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﻛﺤﺪﻳﺚ‪ ) :‬ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ‬ ‫ﺇﳝﺎﻥ( ﻭﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ) :‬ﺃﻧﻪ ﻗﺎﻝ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ ﻣﻦ‬ ‫ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﺎ ﻣﻦ ﻗﻠﺒﻪ( ‪.‬‬ ‫ﻭﻳﻨﺎﻗﺶ ﺍﳌﺮﺟﺌﺔ ﰲ ﻗﻮﳍﻢ‪ :‬ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ ﻳﻨﺎﻗﺶ ﺃﺻﻞ ﻣﺬﻫﺒﻬﻢ ﺃﻭﻻ‪ ،‬ﻧﻘﻮﻝ‪ :‬ﻗﻮﻟﻜﻢ‪ :‬ﻻ ﻧﻜﻔﺮ‬ ‫ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ‪ ،‬ﻳﺮﺩ ﻋﻠﻴﻪ ﺑﺄﻣﺮﻳﻦ‪:‬‬ ‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ ‪ :‬ﺃﻥ ﰲ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻨﺎﻓﻖ‪ ،‬ﺃﻥ ﰲ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻭﻳﺘﺠﻬﻮﻥ ﺇﱃ‬ ‫ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺬﺑﺢ‪ ،‬ﻭﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺒﻌﺾ ﻣﺎ ﳝﻜﻨﻬﻢ ﺇﻇﻬﺎﺭﻩ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﻫﻮ ﺃﻛﻔﺮ ﻣﻦ‬ ‫ﲔ ﻓِﻲ ﺍﻟﺪﱠ ْﺭ ِﻙ ﺍ ﹾﻟﹶﺄ ْﺳﹶﻔ ﹺﻞ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ { ﻓﻘﻮﻟﻜﻢ‪ :‬ﻻ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﹺﺇﻥﱠ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬ ‫ﻧﻜﻔﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺃﺣﺪﺍ ﺑﺬﻧﺐ‪ ،‬ﻳﻠﺰﻣﻜﻢ ﺃﻥ ﻻ ﺗﻜﻔﺮﻭﺍ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻭﺍﳌﻨﺎﻓﻘﻮﻥ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻫﻢ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻧﻪ ﻻ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﻟﺮﺟﻞ ﻟﻮ ﺃﻇﻬﺮ ﺇﻧﻜﺎﺭ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﺍﶈﺮﻣﺔ‪ ،‬ﺃﻭ ﺍﶈﺮﻣﺎﺕ‬ ‫ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﳓﻮ ﺫﻟﻚ؛ ﻓﺈﻧﻪ ﻳﺴﺘﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ ﻛﺎﻓﺮﺍ؛ ﻷﻧﻪ ﺃﻧﻜﺮ ﺃﻣﺮﺍ ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﻟﺪﻳﻦ‬

‫ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﺃﻧﻜﺮ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﺃﻭ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻭﺟﻮﺏ ﺍﳊﺞ‪ ،‬ﺃﻭ ﺃﻧﻜﺮ ﲢﺮﱘ ﺍﻟﺰﻧﺎ ﺃﻭ ﲢﺮﱘ ﺍﻟﺮﺑﺎ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻳﺴﺘﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ ﻛﺎﻓﺮﺍ‪ ،‬ﻭﻳﺮﺩ ﺃﻳﻀﺎ ﻋﻠﻴﻬﻢ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻓﺈﻥ ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺗﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ‬ ‫ﺍﻹﳝﺎﻥ ﻣﻌﻬﻢ‪ ،‬ﻭﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﻀﻌﻒ ﻭﻳﻨﻘﺺ‪ ،‬ﻓﻘﻮﻟﻜﻢ‪ :‬ﻻ ﻳﺘﺄﺛﺮ ﺇﳝﺎﻧﻪ‪ ،‬ﻫﻮ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ‪،‬‬ ‫ﺑﺎﻃﻞ ﺗﺮﺩﻩ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ‪.‬‬ ‫ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺬﻫﺐ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻳﻄﻠﻘﻮﻥ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻓﻴﻜﻔﺮﻭﻥ ﺑﺎﻟﺬﻧﺐ‪ ،‬ﻭﻳﻌﺘﻘﺪﻭﻥ ﺫﻧﺒﺎ ﻣﺎ ﻟﻴﺲ ﺑﺬﻧﺐ‪،‬‬ ‫ﻓﺈﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻳﻜﻔﺮ ﺍﳌﺴﻠﻢ ﺑﻜﻞ ﺫﻧﺐ‪ ،‬ﺃﻭ ﺑﻜﻞ ﺫﻧﺐ ﻛﺒﲑ‪ ،‬ﻭﻳﺮﻭﻥ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺘﺎﺏ ﺩﻭﻥ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﲣﺎﻟﻒ ﻇﺎﻫﺮ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﻳﻜﻔﺮﻭﻥ ﻣﻦ ﺧﺎﻟﻔﻬﻢ‪ ،‬ﻭﻳﺴﺘﺤﻠﻮﻥ ﻣﻨﻪ ﺍﻻﺭﺗﺪﺍﺩ ﻋﻨﺪﻫﻢ ﻣﺎﻻ ﻳﺴﺘﺤﻠﻮﻧﻪ ﻣﻦ ﺍﻟﻜﺎﻓﺮ‬ ‫ﺍﻷﺻﻠﻲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻳﻘﺘﻠﻮﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻭﻳﺪﻋﻮﻥ ﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ( ﻭﳍﺬﺍ ﻛﻔﺮﻭﺍ ﻋﺜﻤﺎﻥ‬ ‫ﻭﻋﻠﻴﺎ ﻭﺷﻴﻌﺘﻬﻢ‪ ،‬ﻭﻛﻔﺮﻭﺍ ﺃﻫﻞ ﺻﻔﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ‪ ،‬ﰲ ﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﻻﺕ ﺍﳋﺒﻴﺜﺔ ﳍﻢ‪ ،‬ﻭﻣﺴﺘﻨﺪﻫﻢ ﺷﺒﻬﺘﻬﻢ‬ ‫ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻣﺜﻞ ﺣﺪﻳﺚ‪) :‬ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ( ‪.‬‬ ‫ﺐ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭﹶﻟ َﻌَﻨﻪُ َﻭﹶﺃ َﻋﺪﱠ ﹶﻟﻪُ ﻋَﺬﹶﺍﺑًﺎ‬ ‫ﻀ َ‬ ‫ﺠﺰَﺍ ُﺅ ُﻩ َﺟ َﻬﻨﱠﻢُ ﺧَﺎﻟِﺪًﺍ ﻓِﻴﻬَﺎ َﻭ ﹶﻏ ِ‬ ‫ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ } :‬ﻭ َﻣ ْﻦ َﻳ ﹾﻘُﺘ ﹾﻞ ﻣُﺆْﻣِﻨًﺎ ﻣُﺘَﻌَﻤﱢﺪًﺍ ﹶﻓ َ‬ ‫ﺼﹶﻠ ْﻮ ﹶﻥ‬ ‫َﻋﻈِﻴﻤًﺎ )‪ { (٩٣‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﹶﺃ ْﻣﻮَﺍ ﹶﻝ ﺍ ﹾﻟَﻴﺘَﺎﻣَﻰ ﹸﻇ ﹾﻠﻤًﺎ ﹺﺇﻧﱠﻤَﺎ َﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﻓِﻲ ُﺑﻄﹸﻮﹺﻧ ﹺﻬ ْﻢ ﻧَﺎﺭًﺍ َﻭ َﺳَﻴ ْ‬ ‫ﺳَﻌِﲑًﺍ )‪ { (١٠‬ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺃﻭﻻ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﳌﺮﺟﺌﺔ‪ ،‬ﻓﲑﺩ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺍﻟﱵ‬ ‫ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﳌﺮﺟﺌﺔ‪ ،‬ﻓﺈﻬﻧﺎ ﺗﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻹﳝﺎﻥ ﺗﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺃﻬﻧﻢ ﻻ ﻳﻜﻔﺮ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺮﺩ ﻋﻠﻰ ﺍﳌﺮﺟﺌﺔ‬ ‫ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻧﻪ ﻣﺆﻣﻦ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﻀﻌﻒ ﻭﻳﻨﻘﺺ‪،‬‬ ‫ﻭﻳﺮﺩ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﰲ ﺗﻜﻔﲑﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﷲ ﺃﻣﺮ ﺑﻘﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﺩﻭﻥ ﻗﺘﻠﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬ ‫ﻛﺎﻓﺮﺍ ﻣﺮﺗﺪﺍ ﻟﻮﺟﺐ ﻗﺘﻠﻪ‪ ،‬ﻭﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ( ﻭﻗﺎﻝ‪:‬‬ ‫)ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ﻛﻔﺮ ﺑﻌﺪ ﺇﺳﻼﻡ ﻭﺯﻧﺎ ﺑﻌﺪ ﺇﺣﺼﺎﻥ ﻭﻗﺘﻞ ﻧﻔﺲ ﻳﻘﺘﻞ ﻬﺑﺎ( ﻭﺃﻣﺮ ﺍﷲ ﲜﻠﺪ‬ ‫ﺍﻟﺰﺍﻧﻴﲔ ﻭﺟﻠﺪ ﺍﻟﻘﺎﺫﻑ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳚﻠﺪ ﺷﺎﺭﺏ ﺍﳋﻤﺮ‪ ،‬ﻭﱂ ﻳﻘﺘﻠﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻣﻦ ﺍﺭﺗﻜﺐ‬

‫ﺍﻟﻜﺒﲑﺓ ﻛﺎﻓﺮﺍ؛ ﻟﻮﺟﺐ ﻗﺘﻠﻪ‪ ،‬ﻭﻻ ﺗﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺃﻳﻀﺎ ﺑﺎﻹﲨﺎﻉ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺗﻮﺭﻳﺚ ﺍﻟﺰﺍﱐ‬ ‫ﻭﺍﻟﺴﺎﺭﻕ ﻭﺷﺎﺭﺏ ﺍﳋﻤﺮ ﺇﺫﺍ ﺻﻠﻮﺍ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻭﺍﻧﺘﺤﻠﻮﺍ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺮﺍﺑﺎﻬﺗﻢ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻟﻴﺴﻮﺍ ﺑﺘﻠﻚ‬ ‫ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺰﺍﱐ ﻭﺍﻟﺴﺎﺭﻕ ﻭﺷﺎﺭﺏ ﺍﳋﻤﺮ ﻛﺎﻓﺮﺍ ﳌﺎ ﻭﺭﺙ‪ ،‬ﳌﺎ ﻭﺭﺙ ﻣﻦ ﺃﻗﺎﺭﻬﺑﻢ ﺍﳌﺴﺘﻘﻴﻤﲔ‪ ،‬ﻓﻜﻮﻬﻧﻢ‬ ‫ﻳﺮﺛﻮﻥ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﻢ ﻟﻴﺴﻮﺍ ﻛﻔﺎﺭﺍ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻫﺆﻻﺀ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺃﻳﻀﺎ ﺃﻧﻪ ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﻧﻰ ﻋﻦ ﻟﻌﻦ ﺭﺟﻞ ﻳﺸﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﲰﻪ ﲪﺎﺭﺍ‪ ،‬ﻭﻛﺎﻥ ﻳﻀﺤﻚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻥ‬ ‫ﻛﻠﻤﺎ ﺃﰐ ﺑﻪ ﺇﻟﻴﻪ ﺟﻠﺪﻩ‪ ،‬ﻓﺄﰐ ﺇﻟﻴﻪ ﻣﺮﺓ ﻓﻠﻘﻴﻪ ﻓﻠﻌﻨﻪ ﺭﺟﻞ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻻ ﺗﻠﻌﻨﻪ ﻓﺈﻧﻪ ﳛﺐ‬ ‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ( ﻓﻨﻬﻰ ﻋﻦ ﻟﻌﻨﻪ ﰲ ﻋﻴﻨﻪ‪ ،‬ﻭﺷﻬﺪ ﻟﻪ ﲝﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﻊ ﺃﻧﻪ ﻗﺪ ﻟﻌﻦ ﺷﺎﺭﺏ ﺍﳋﻤﺮ ﻋﻤﻮﻣﺎ ) ﻟﻌﻦ ﺍﷲ‬ ‫ﺍﳋﻤﺮ ﻭﺷﺎﺭﻬﺑﺎ ﻭﺳﺎﻗﻴﻬﺎ ﻭﻋﺎﺻﺮﻫﺎ( ﻟﻜﻦ ﺑﺎﳋﺼﻮﺹ ﺑﻌﻴﻨﻪ ﻻ ﻳﻠﻌﻦ‪ ،‬ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ‪-‬ﺃﻳﻀﺎ ‪ -‬ﺑﺄﻥ ﺍﷲ ‪-‬ﺗﻌﺎﱃ ‪ -‬ﻗﺎﻝ‪:‬‬ ‫ﺖ ﹺﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟﹸﺄ ْﺧﺮَﻯ ﻓﹶﻘﹶﺎﺗِﻠﹸﻮﺍ ﺍﻟﱠﺘِﻲ َﺗ ْﺒﻐِﻲ َﺣﺘﱠﻰ َﺗﻔِﻲ َﺀ‬ ‫ﲔ ﺍ ﹾﻗَﺘ َﺘﻠﹸﻮﺍ ﹶﻓﹶﺄ ﺻِْﻠ ﺤُﻮﺍ َﺑ ْﻴَﻨ ُﻬﻤَﺎ ﹶﻓﹺﺈ ﹾﻥ َﺑ َﻐ ْ‬ ‫} َﻭﹺﺇ ﹾﻥ ﻃﺎﺋﻔﺘﺎﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﹺﺇﻟﹶﻰ ﹶﺃ ْﻣ ﹺﺮ ﺍﻟﻠﱠ ِﻪ { ﺇﱃ ﻗﻮﻟﻪ‪} :‬ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮ ﹲﺓ ﹶﻓﹶﺄ ﺻِْﻠ ﺤُﻮﺍ َﺑ ْﻴ َﻦ ﹶﺃ َﺧ َﻮﻳْﻜﹸﻢْ { ﻭﻗﺪ ﻭﺻﻔﻬﻢ ﺍﷲ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻹﺧﻮﺓ‪ ،‬ﻭﺃﻣﺮ‬ ‫ﺑﺎﻹﺻﻼﺡ ﺑﻴﻨﻬﻢ ﻣﻊ ﺃﻬﻧﻢ ﻳﻘﺘﺘﻠﻮﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺍﻟﻘﺘﺎﻝ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺒﲑﺓ ﻻ‬ ‫ﲣﺮﺟﻪ ﻣﻦ ﺍﻹﺳﻼﻡ ‪.‬‬

‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺬﻳﻦ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻟﺒﺪﻋﺔ ﺑﲔ ﺍﻷﻗﻮﺍﻝ ﺍﳌﺒﺘﺪﻋﻪ ﺑﲔ ﺍﻟﺒﺪﻋﺔ ﻭﺑﲔ ﺍﻷﻗﻮﺍﻝ ﻭﺑﲔ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪:‬‬

‫ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﺑﺪﻋﺔ‪ ،‬ﺃﻭ ﻗﺎﻝ ﻗﻮﻻ ﻣﺒﺘﺪﻋﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻔﺮ ﺃﻣﺎ ﺇﺫﺍ ﺃﻣﺎ ﺇﺫﺍ ﻓﻌﻞ ﻛﺒﲑﺓ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﻜﻔﺮ ‪.‬‬ ‫ﻓﻴﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻷﻋﻤﺎﻝ ﻭﺑﲔ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺴﺐ ﺇﱃ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ‪،‬‬ ‫ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻷﻋﻤﺎﻝ ﻭﺑﲔ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﻓﻼ ﻳﻜﻔﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻳﻜﻔﺮﻭﻥ ﺃﺻﺤﺎﺏ‬ ‫ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ ﻣﺘﺄﻭﻻ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ﻳﻜﻔﺮ ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻳﻜﻔﺮ ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ‬ ‫ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﳎﺘﻬﺪ ﺑﲔ ﳎﺘﻬﺪ ﳐﻄﺊ ﻭﻏﲑﻩ‪ ،‬ﺃﻭ ﻳﻘﻮﻟﻮﻥ ﻳﻜﻔﺮ ﻛﻞ ﻣﺒﺘﺪﻉ‪ ،‬ﺷﺒﻬﺘﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﺍﻟﺒﺪﻋﺔ ﻣﻈﻨﺘﻬﺎ ﺍﻟﺒﺪﻋﺔ‬ ‫ﻣﻈﻨﺘﻬﺎ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺮﺩﺓ‪ ،‬ﻓﻬﻲ ﺃﺻﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻣﻈﻨﺘﻬﺎ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺮﺩﺓ‪ ،‬ﻓﻬﻲ ﺃﺻﻞ ﻭﺳﺒﺒﻪ‪ ،‬ﻓﺤﻤﻠﻮﺍ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﻫﺬﺍ‪،‬‬ ‫ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﺑﺪﻋﺔ ﺃﻭ ﻗﺎﻝ ﻗﻮﻻ ﻣﺒﺘﺪﻋﺎ ﻳﻜﻔﺮ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻓﻌﻞ ﻛﺒﲑﺓ ﻋﻤﻠﻴﺔ ﻓﻼ ﻳﻜﻔﺮ ‪.‬‬ ‫ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ‪.‬‬ ‫ﺃﻭﻻ ﺃﻥ ﺍﻟﺒﺪﻉ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻣﻦ ﺟﻨﺲ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ‪ ،‬ﻟﻜﻦ ﺗﺄﻭﻝ‬ ‫ﺗﺄﻭﻳﻼ ﺃﺧﻄﺄ ﻓﻴﻪ‪ ،‬ﺇﻣﺎ ﳎﺘﻬﺪﺍ ﻭﺇﻣﺎ ﻣﻔﺮﻃﺎ ﻣﺬﻧﺒﺎ‪ ،‬ﻓﻼ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺇﳝﺎﻧﻪ ﳛﺒﻂ ﲟﺠﺮﺩ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻭ ﺍﻟﻌﻤﻞ ﺑﻐﲑ ﺩﻟﻴﻞ‬ ‫ﺷﺮﻋﻲ‪ ،‬ﺑﻞ ﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﻻ ﻳﻜﻔﺮ‪ ،‬ﺑﻞ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﻘﺎﻟﺔ ﻭﺍﻟﻘﺎﺋﻞ ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻗﺪ ﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻪ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻳﺸﻤﻞ‬ ‫ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﳍﺬﺍ ﻓﺈﻥ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ :‬ﺃﻻ ﻳﻘﺎﻝ ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﺑﺬﻧﺐ‪ ،‬ﻭﳍﺬﺍ ﺍﻣﺘﻨﻊ ﻛﺜﲑ ﻣﻦ ﺍﻷﺋﻤﺔ‬ ‫ﻋﻦ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ‪ :‬ﺑﺄﻧﺎ ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﺑﺬﻧﺐ‪ ،‬ﺑﻞ ﻳﻘﺎﻝ‪ :‬ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﻜﻞ ﺫﻧﺐ‪ ،‬ﻣﻨﺎﻗﻀﺔ ﻟﻘﻮﻝ‬ ‫ﺍﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ ﺑﻜﻞ ﺫﻧﺐ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻤﻮﻥ ﺍﻟﺴﻠﺐ ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ﻳﻜﻔﺮ ﺑﻜﻞ ﺫﻧﺐ ﺃﻭ ﺑﻜﻞ ﺫﻧﺐ ﻛﺒﲑ ‪.‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﺳﻠﻚ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﺴﻠﻜﺎ ﻋﺪﻻ‪ ،‬ﻫﻮ ﺍﻟﻮﺳﻂ ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﻘﺎﺋﻞ ﺍﳌﻌﲔ‪ ،‬ﻓﺎﻷﻗﻮﺍﻝ ﺍﻟﺒﺎﻃﻠﺔ‬ ‫ﺍﳌﺒﺘﺪﻋﺔ ﺍﶈﺮﻣﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻧﻔﻰ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﷲ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺃﻭ ﺇﺛﺒﺎﺕ ﻣﺎ ﻧﻔﺎﻩ‪ ،‬ﺃﻭ ﺍﻷﻣﺮ ﲟﺎ ﻬﻧﻰ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺍﻟﻨﻬﻲ ﻋﻤﺎ‬ ‫ﺃﻣﺮ ﺑﻪ‪ ،‬ﻳﻘﺎﻝ ﻓﻴﻬﺎ ﺍﳊﻖ ﻭﻳﺜﺒﺖ ﳍﺎ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻭﻳﺒﲔ ﺃﻬﻧﺎ ﻛﻔﺮ‪ ،‬ﻭﻳﻘﺎﻝ ﻣﻦ ﻗﺎﳍﺎ ﻓﻬﻮ ﻛﺎﻓﺮ‪،‬‬

‫ﻭﻫﺬﺍ ﻋﺎﻡ ﻻ ﻳﻌﲔ ﺷﺨﺼﺎ ﺑﻌﻴﻨﻪ ﻛﺎﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻟﻈﻠﻢ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ‪ ،‬ﻓﻴﻘﺎﻝ ﻣﻦ ﻗﺎﻝ ﲞﻠﻖ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ‪ ،‬ﻓﻼ ﻧﺸﻬﺪ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻓﺮ ﺇﻻ ﺑﺄﻣﺮ ﲡﻮﺯ ﻣﻌﻪ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻛﺄﻥ ﻳﻌﻠﻢ ﺑﺄﻧﻪ ﻣﻨﺎﻓﻖ‪ ،‬ﺃﻭ ﻳﻨﻜﺮ ﻣﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ‪ ،‬ﻭﻳﺴﺘﺘﺎﺏ ﻓﻼ ﻳﺘﻮﺏ؛ ﻷﻥ ﺍﳊﻜﻢ‬ ‫ﻋﻠﻴﻪ ﺑﺎﻟﻜﻔﺮ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﻐﻲ‪ ،‬ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﻐﻲ ﺃﻥ ﻧﺸﻬﺪ ﻋﻠﻰ ﻣﻌﲔ ﺃﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺮﲪﻪ‪ ،‬ﺑﻞ‬ ‫ﳜﻠﺪﻩ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺣﻜﻢ ﺍﻟﻜﺎﻓﺮ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻛﻤﺎ ﺑﻮﺏ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻐﻲ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻪ‬ ‫ﻗﺼﺔ ﺍﻟﺮﺟﻠﲔ ﺍﳌﺘﻮﺍﺧﻴﲔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﺣﺪﳘﺎ ﻣﺬﻧﺐ ﻭﺍﻵﺧﺮ ﳎﺘﻬﺪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺎﻟﺸﻬﺎﺩﺓ …ﺇﱃ ﺁﺧﺮ ﺍﳊﺪﻳﺚ‪،‬‬ ‫ﻭﺃﻥ ﺍﺠﻤﻟﺘﻬﺪ ﻛﺎﻥ ﻳﺄﰐ ﺍﳌﺬﻧﺐ‪ ،‬ﻭﻳﻘﻮﻝ‪ ) :‬ﺍﺗﻖ ﺍﷲ ﻓﺮﺁﻩ ﻳﻮﻣﺎ ﻋﻠﻰ ﺫﻧﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺗﻖ ﺍﷲ ﻓﻐﻀﺐ ﺍﳌﺬﻧﺐ‪ ،‬ﻓﻘﺎﻝ‪:‬‬ ‫ﺧﻠﲏ ﻭﺭﰊ‪ ،‬ﺃﺑﻌﺜﺖ ﻋﻠﻲ ﺭﻗﻴﺒﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﺠﻤﻟﺘﻬﺪ‪ :‬ﻭﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﷲ ﻟﻚ‪ ،‬ﺃﻭ ﻻ ﻳﺪﺧﻠﻚ ﺍﳉﻨﺔ‪ ،‬ﻓﺎﺟﺘﻤﻌﺎ ﻋﻨﺪ ﺭﺏ‬ ‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺗﺄﱃ ﻋﻠﻲ ﺃﻻ ﺃﻏﻔﺮ ﻟﻔﻼﻥ ﺇﱐ ﻗﺪ ﻏﻔﺮﺕ ﻟﻪ‪ ،‬ﻭﺃﺣﺒﻄﺖ ﻋﻤﻠﻚ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ :‬ﺗﻜﻠﻢ‬ ‫ﺑﻜﻠﻤﺔ ﺃﻭﺑﻘﺖ ﺩﻧﻴﺎﻩ ﻭﺁﺧﺮﺗﻪ( ‪.‬‬ ‫ﻓﺎﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳌﻌﲔ ﺑﺎﻟﻜﻔﺮ ﻣﻦ ﺍﻟﺒﻐﻲ‪ .‬ﻭﺛﺎﻧﻴﺎ‪ :‬ﻷﻥ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳎﺘﻬﺪﺍ ﳐﻄﺌﺎ ﻣﻐﻔﻮﺭﺍ ﻟﻪ‪.‬‬ ‫ﻭﺛﺎﻟﺜﺎ‪ :‬ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﱂ ﻳﺒﻠﻐﻪ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﻟﻨﺺ ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻌﺬﻭﺭﺍ ﳉﻬﻠﻪ ﺑﺎﻟﻨﺼﻮﺹ ‪.‬‬ ‫ﻭﺭﺍﺑﻌﺎ‪ :‬ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺇﳝﺎﻥ ﻋﻈﻴﻢ ﻭﺣﺴﻨﺎﺕ ﺃﻭﺟﺒﺖ ﻟﻪ ﺭﲪﺔ ﺍﷲ ‪ ،‬ﻛﻤﺎ ﻏﻔﺮ ﺍﷲ ﻟﻠﺬﻱ ﻗﺎﻝ‪) :‬ﺇﺫﺍ ﻣﺖ‬

‫ﻓﺎﺳﺤﻘﻮﱐ‪ ،‬ﰒ ﺃﺫﺭﻭﱐ( ﰒ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻣﻦ ﺧﺸﻴﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻈﻦ ﺃﻥ ﺍﷲ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﲨﻌﻪ ﻭﺇﻋﺎﺩﺗﻪ ﺃﻭ ﺷﻚ ﰲ ﺫﻟﻚ‬ ‫‪.‬‬ ‫ﻭﻫﺬﺍ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻗﺼﺔ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻱ ﺃﻣﺮ ﺃﻫﻠﻪ ﺃﻥ ﳛﺮﻗﻮﻩ ﻭﻳﺬﺭﻭﻩ ﰲ ﺍﻟﺒﺤﺮ ﳌﺎ ﺣﻀﺮﺗﻪ‬ ‫ﺍﻟﻮﻓﺎﺓ ﲨﻊ ﺃﻫﻠﻪ ﻭﺃﺧﺬ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﺃﻥ ﳛﺮﻗﻮﻩ ﻭﻳﺬﺭﻭﻩ‪ ،‬ﻭﻗﺎﻝ‪ ) :‬ﺇﻥ ﻗﺪﺭ ﺍﷲ ﻋﻠﻲ ﻟﻴﻌﺬﺑﲏ ﻋﺬﺍﺑﺎ ﺷﺪﻳﺪﺍ(‬ ‫ﻭﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﺃﻬﻧﻢ ﺳﺤﻘﻮﻩ ﻭﺃﺣﺮﻗﻮﻩ‪ ،‬ﻭﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺫﺭﻭﺍ ﺑﻌﻀﻲ ﰲ ﺍﻟﺒﺤﺮ ﻭﺑﻌﻀﻲ ﰲ ﺍﻟﱪ‪ ،‬ﻓﻔﻌﻠﻮﺍ ﺫﻟﻚ‬ ‫ﻓﺄﻣﺮ ﺍﷲ ﺍﻟﺒﺤﺮ ﻓﺠﻤﻊ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﱪ ﻓﺠﻤﻊ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﻢ ﻓﺈﺫﺍ ﻫﻮ ﻗﺎﺋﻢ ﻗﺎﻝ ﺍﷲ‪ :‬ﻣﺎ ﲪﻠﻚ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺧﺸﻴﺘﻚ( ﻗﺎﻝ‪ :‬ﰲ ﺍﳊﺪﻳﺚ )ﻓﻤﺎ ﺗﻼﻓﺎﻩ ﺑﻞ ﺭﲪﻪ( ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺇﳕﺎ ﻓﻌﻞ ﺫﻟﻚ ﻋﻦ ﺟﻬﻞ ﻟﻴﺲ ﻣﻌﺎﻧﺪﺍ‬ ‫ﻭﻻ ﻣﻜﺬﺑﺎ ﻭﻻ ﻣﺘﻌﻨﺘﺎ‪ ،‬ﻭﻟﻜﻦ ﻓﻌﻠﻪ ﻋﻦ ﺟﻬﻞ‪ ،‬ﻭﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﳋﻮﻑ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺃﻣﺎ ﻟﻮ ﺃﻧﻜﺮ ﺍﻟﺒﻌﺚ ﺃﻭ ﺃﻧﻜﺮ ﰒ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻫﻮ ﱂ ﻳﻨﻜﺮ ﺍﻟﺒﻌﺚ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻌﺘﺮﻑ ﻣﻘﺮ ﺑﺎﻟﺒﻌﺚ‪ ،‬ﻭﱂ ﻳﻨﻜﺮ ﻗﺪﺭﺓ ﺍﷲ‪ ،‬ﻟﻜﻦ ﻇﻦ ﺃﻧﻪ ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‬ ‫ﻭﺃﺣﺮﻕ ﻭﺳﺤﻖ ﻭﺫﺭﻱ ﰲ ﺍﻟﺒﺤﺮ ﻭﺍﻟﱪ‪ ،‬ﺇﻧﻪ ﻳﻔﻮﺕ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺇﻻ ﻓﻬﻮ ﻣﻌﺘﺮﻑ ﻭﻣﺼﺪﻕ ﺑﺄﻧﻪ ﻟﻮ ﺗﺮﻙ ﻋﻠﻰ ﺣﺎﻟﻪ‬ ‫ﻟﺒﻌﺜﻪ ﺍﷲ‪.‬‬ ‫ﻭﺇﻥ ﺍﷲ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺩﻗﻴﻘﺔ ﺧﻔﻴﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﻭﺃﻥ ﻣﻦ ﺃﻧﻜﺮ ﺃﻣﺮﺍ ﺩﻗﻴﻘﺎ ﻣﺜﻠﻪ ﳚﻬﻠﻪ؛‬ ‫ﻳﻜﻮﻥ ﻣﻌﺬﻭﺭ ﻓﻼ ﻳﻜﻔﺮ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﺃﻣﺎ ﻟﻮ ﻛﺎﻥ ﻣﺘﻌﻤﺪﺍ ﺃﻧﻜﺮ ﺍﻟﺒﻌﺚ ﻣﺘﻌﻤﺪﺍ ﻋﻦ ﻋﻨﺎﺩ ﻭﻋﻦ ﺗﻜﺬﻳﺐ‪ ،‬ﻓﻬﺬﺍ ﻻ‬ ‫ﺷﻚ ﰲ ﻛﻔﺮﻩ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﺎ ﻓﻌﻞ ﺫﻟﻚ ﻋﺎﻣﺪﺍ ﻭﻻ ﻣﺘﻌﻨﺘﺎ‪ ،‬ﻭﻟﻜﻦ ﻓﻌﻞ ﺫﻟﻚ ﻋﻦ ﺟﻬﻞ‪ ،‬ﻭﲪﻠﻪ ﻋﻠﻴﻪ ﺍﳋﻮﻑ‬ ‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻠﻬﺬﺍ ﻣﺎ ﳛﻜﻢ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ ﺑﺎﻟﻜﻔﺮ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﺜﺒﺖ ﻭﻣﻌﺮﻓﺔ ﺣﺎﻟﻪ ‪.‬‬ ‫ﻭﺧﺎﻣﺴﺎ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ﺣﺪﻳﺚ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺣﺪﻳﺚ ﻋﻬﺪ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﻧﺸﺄ ﰲ ﺑﺎﺩﻳﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺍﻟﺘﻮﻗﻒ ﰲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﰲ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻻ ﳝﻨﻌﻨﺎ ﺃﻥ ﻧﻌﺎﻗﺒﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﳌﻨﻊ ﺑﺪﻋﺘﻪ ﻭﺃﻥ ﻧﺴﺘﺘﻴﺒﻪ ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻠﻨﺎﻩ‪،‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﺤﻘﺎ ﻟﻠﻘﺘﻞ‪ ،‬ﰒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﰲ ﻧﻔﺴﻪ ﻛﻔﺮﺍ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻛﻔﺮ‪ ،‬ﻭﺍﻟﻘﺎﺋﻞ ﻟﻪ ﻳﻜﻔﺮ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻟﺸﺮﻭﻁ‪،‬‬ ‫ﻭﺍﻧﺘﻔﺖ ﺍﳌﻮﺍﻧﻊ‪ ،‬ﺃﻣﺎ ﻣﻌﺘﻘﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻜﻤﺎ ﺳﺒﻖ ﺃﻬﻧﻢ ﻻ ﻳﻜﻔﺮﻭﻥ ﺑﺎﻟﻜﺒﺎﺋﺮ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ‬

‫ﺃﻭ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﻻ ﳜﺮﺟﻮﻬﻧﻢ ﻣﻦ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﻻ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻪ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﳌﺮﺟﺌﺔ‪ ،‬ﺑﻞ‬ ‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻧﻪ ﻣﺆﻣﻦ‪ ،‬ﻳﺜﺒﺘﻮﻥ ﻟﻪ ﺃﺻﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻳﻨﻔﻮﻥ ﻋﻨﻪ ﻣﻄﻠﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻳﺜﺒﺘﻮﻥ ﺃﺻﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﻄﻠﻖ ﺍﻹﳝﺎﻥ‪،‬‬ ‫ﻭﻳﻨﻔﻮﻥ ﻋﻨﻪ ﺍﻹﳝﺎﻥ ﺍﳌﻄﻠﻖ‪ ،‬ﻓﻴﻘﻮﻟﻮﺍ ﻣﻄﻠﻖ ﺍﻹﳝﺎﻥ ﺛﺎﺑﺖ ﻟﻪ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺍﳌﻄﻠﻖ ﻣﻨﻔﻲ ﻋﻨﻪ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﻘﻴﻴﺪ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‬ ‫ﻫﻮ ﻣﺆﻣﻦ ﻧﺎﻗﺺ ﺍﻹﳝﺎﻥ‪ ،‬ﻣﺆﻣﻦ ﻋﺎﺹ‪ ،‬ﻣﺆﻣﻦ ﺑﺈﳝﺎﻧﻪ ﻓﺎﺳﻖ ﺑﻜﺒﲑﺗﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻨﻔﻲ ﻻ ﻳﻨﻔﻮﻥ ﻋﻨﻪ ﺍﻹﳝﺎﻥ‪،‬‬ ‫ﻭﻳﺴﻜﺘﻮﻥ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻟﻴﺲ ﺑﺼﺎﺩﻕ ﺍﻹﳝﺎﻥ‪ ،‬ﻟﻴﺲ ﲟﺆﻣﻦ ﺣﻘﺎ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﻛﺜﲑﺓ ﻣﻦ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫‪َ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪:‬ﻟﹶﺎ ﹶﺃ ْﻋﹶﻠﻢُ ﹶﺃﻥﱠ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻨ ُﻬ ْﻢ َﻳ ْﺪﺧُﻞﹸ ﺍﻟﻨﱠﺎ َﺭ ﻫُ َﻮ ﹶﺃ ْﻳﻀًﺎ ِﻣ ْﻦ ﺍﻟﹾﺄﹶﻗﹾﻮَﺍﻝﹺ ﺍﻟﹾﻤُﺒَْﺘ َﺪ َﻋ ِﺔ ؛ َﺑ ﹾﻞ ﺍﻟﺴﱠﹶﻠﻒُ ﻭَﺍ ﹾﻟﹶﺄِﺋﻤﱠﺔﹸ ُﻣﺘﱠ ِﻔﻘﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﻣَﺎ‬ ‫ﺨ ُﺮﺟُﻮ ﹶﻥ ِﻣﻨْﻬَﺎ )‪.(١‬‬ ‫ﺹ ِﻣ ْﻦ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﻳ ْﺪﺧُ ﹶﻞ ﺍﻟﻨﱠﺎ َﺭ ﻗﹶﻮْﻡٌ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻘ ْﺒﹶﻠ ِﺔ ﹸﺛﻢﱠ َﻳ ْ‬ ‫ﺕ ﹺﺑ ِﻪ ﺍﻟﻨﱡﺼُﻮ ُ‬ ‫َﺗﻮَﺍَﺗ َﺮ ْ‬ ‫َﻭﹶﺃﻣﱠﺎ َﻣ ْﻦ َﺟ َﺰ َﻡ ﹺﺑﹶﺄﻧﱠﻪُ ﻟﹶﺎ َﻳ ْﺪﺧُﻞﹸ ﺍﻟﻨﱠﺎ َﺭ ﹶﺃ َﺣ ٌﺪ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻘ ْﺒﹶﻠ ِﺔ ﻓﹶﻬَﺬﹶﺍ ﻟﹶﺎ َﻧ ْﻌ ﹺﺮﻓﹸﻪُ ﹶﻗ ْﻮﻟﹰﺎ ِﻟﹶﺄ َﺣ ِﺪ ‪.‬‬ ‫ﺻﻠﹰﺎ ﻭَﺇﹺﻧﱠﻤَﺎ ﻫُ َﻮ ﺗَ ﺨْﻮﹺﻳﻒٌ ﻟﹶﺎ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﹶﻟﻪُ ‪،‬ﻭَﻫَﺬﹶﺍ ِﻣ ْﻦ ﹶﺃ ﹾﻗﻮَﺍ ﹺﻝ ﺍ ﹾﻟ َﻤﻠﹶﺎ ِﺣ َﺪ ِﺓ ﻭَﺍﻟﹾﻜﹸﻔﱠﺎﺭﹺ ‪.‬‬ ‫َﻭَﺑﻌْ َﺪﻩُ ﹶﻗ ْﻮﻝﹸ َﻣ ْﻦ َﻳﻘﹸﻮ ﹸﻝ ‪ :‬ﻣَﺎ ﹶﺛﻢﱠ ﻋَﺬﹶﺍﺏٌ ﹶﺃ ْ‬ ‫ﺨﻮﱢﻑُ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ ِﻋﺒَﺎ َﺩﻩُ ﻳَﺎ ِﻋﺒَﺎ ِﺩ‬ ‫ﻚ ﻳُ َ‬ ‫ﺤِﺘ ﹺﻬ ْﻢ ﹸﻇﻠﹶﻞﹲ ﹶﺫِﻟ َ‬ ‫َﻭ ُﺭﺑﱠﻤَﺎ ﺍ ْﺣَﺘ ﺞﱠ َﺑ ْﻌﻀُﻬُ ْﻢ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ‪} :‬ﹶﻟﻬُﻢ ﻣﱢﻦ ﹶﻓ ْﻮِﻗ ﹺﻬ ْﻢ ﻇﹸﻠﹶﻞﹲ ﻣﱢ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻭَﻣِﻦ َﺗ ْ‬ ‫ﺨﻮﹺﻳﻔﹰﺎ ﺇ ﹶﺫ ﺍ ﻛﹶﺎ ﹶﻥ ُﻫﻨَﺎ َﻙ ﻣَ ﺨُﻮﻑٌ ﻳُ ْﻤ ِﻜﻦُ ُﻭﻗﹸﻮ ُﻋ ُﻪ‬ ‫ﻒ ﺇﻧﱠﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ َﺗ ْ‬ ‫ﺨﻮﹺﻳ ُ‬ ‫ﻓﹶﺎﺗﱠﻘﹸﻮ ِﻥ { )‪ (١٦‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ‪،‬ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻟِﻬَﺬﹶﺍ ‪ :‬ﺍﻟﺘﱠ ْ‬ ‫ﲔ ﹺﺑﻤَﺎ ﻟﹶﺎ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﹶﻟﻪُ‬ ‫ﺨﺎِﺋ ِﻔ َ‬ ‫ﺻﻠﹸﻪُ ﺇﻳﻬَﺎ ُﻡ ﺍﹾﻟ َ‬ ‫ﻒ ﹶﻟ ِﻜ ْﻦ َﻳﻜﹸﻮ ﹸﻥ ﺣَﺎ ِ‬ ‫ﺨﻮﹺﻳ ُ‬ ‫ﺑﹺﺎﻟﹾﻤَ ﺨُﻮﻑِ‪ ،‬ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ُﻫﻨَﺎ َﻙ ﻣَﺎ ﻳُ ْﻤ ِﻜ ﻦُ ُﻭ ﻗﹸﻮ ُﻋ ُﻪ ﺍ ْﻣَﺘَﻨ َﻊ ﺍﻟﺘﱠ ْ‬ ‫ﹶﻛﻤَﺎ َﺗ َﻮﻫﱠ َﻢ ﺍﻟﺼﱠﹺﺒﻲﱡ ﺍﻟﺼﱠ ِﻐﲑُ ‪.‬‬ ‫ﺲ ُﻫﻨَﺎ َﻙ ﺷَﻲْﺀٌ ﻣَ ﺨُﻮﻑٌ ﺯَﺍ ﹶﻝ‬ ‫ﺤﺼُﻞﹸ ﹺﺑ ِﻪ ﺗَ ﺨْﻮﹺﻳﻒٌ ِﻟ ﹾﻠﻌُ ﹶﻘﻠﹶﺎ ِﺀ ﺍ ﹾﻟ ُﻤ َﻤﻴﱢﺰﹺﻳ َﻦ ‪ِ .‬ﻟﹶﺄﻧﱠﻬُ ْﻢ ﺇﺫﹶﺍ َﻋِﻠﻤُﻮﺍ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻴ َ‬ ‫َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ِﻣ ﹾﺜ ﹶﻞ ﻫَﺬﹶﺍ ﻟﹶﺎ َﻳ ْ‬ ‫ﺴ ﹶﻔﺔﹸ ﻭَﺍﻟﹾﻘﹶﺮَﺍﻣِﻄﹶﺔﹸ )‪( ٢‬‬ ‫ﻑ ﻭَﻫَﺬﹶﺍ ﺷَﺒﹺﻴﻪٌ ﹺﺑﻤَﺎ َﺗﻘﹸﻮ ﹸﻝ " ﺍ ﹾﻟ َﻤﻠﹶﺎ ِﺣ َﺪﺓﹸ " ﺍ ﹾﻟﻤَُﺘ ﹶﻔ ﹾﻠ ِ‬ ‫ﺨ ْﻮ ُ‬ ‫ﺍ ﹾﻟ َ‬ ‫__________‬ ‫ﻚ َﻋ ﹺﻦ ﺍﻟﻨﱠﹺﺒﻰﱢ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪-‬‬ ‫)‪ - (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)‪َ ( ٦٥٥٩‬ﻋ ْﻦ ﹶﻗﺘَﺎ َﺩ ﹶﺓ ﺣَﺪﱠﺛﹶﻨَﺎ ﹶﺃَﻧﺲُ ْﺑ ُﻦ ﻣَﺎِﻟ ٍ‬ ‫ﲔ«‪.‬‬ ‫ﺠ َﻬﻨﱠ ِﻤﻴﱢ َ‬ ‫ﺠﻨﱠ ِﺔ ﺍ ﹾﻟ َ‬ ‫ﺠﻨﱠ ﹶﺔ ‪ ،‬ﻓﹶﻴُﺴَﻤﱢﻴﻬﹺﻢْ ﹶﺃ ْﻫﻞﹸ ﺍ ﹾﻟ َ‬ ‫ﺨﺮُﺝُ ﻗﹶﻮْﻡٌ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﺑ ْﻌ َﺪ ﻣَﺎ َﻣﺴﱠ ُﻬ ْﻢ ﻣِﻨْﻬَﺎ ﺳَﻔﹾﻊٌ ‪ ،‬ﹶﻓَﻴ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َ‬ ‫ﻗﹶﺎ ﹶﻝ » َﻳ ْ‬ ‫ﺍﻟﺴﻔﻊ ‪ :‬ﺣﺮﺍﺭﺓ ﺍﻟﻨﺎﺭ‬ ‫ﺨ ْﺪ ﹺﺭﻯﱢ ﻭَﺃﹶﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻻ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)‪َ (١١٩٨٥‬ﻋ ْﻦ ﹶﺃﺑﹺﻰ َﺳﻌِﻴ ٍﺪ ﺍ ﹾﻟ ُ‬ ‫ﺖ‬ ‫ﺕ ﻟِﻬَﺬﹶﺍ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ َﻫ ﹾﻞ َﻋ ِﻤ ﹾﻠ َ‬ ‫ﻼ ِﻥ َﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻠﱠ ُﻪ َﻷ َﺣ ِﺪ ِﻫﻤَﺎ ﻳَﺎ ﺍ ْﺑ َﻦ ﺁ َﺩ َﻡ ﻣَﺎ ﹶﺃ ْﻋ َﺪ ْﺩ َ‬ ‫ﺨﺮُﺝُ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﺭﺟُ ﹶ‬ ‫ﻭﺳﻠﻢ ‪ » -‬ﺁ ِﺧﺮُ َﻣ ْﻦ َﻳ ْ‬ ‫ﺴ َﺮ ﹰﺓ َﻭَﻳﻘﹸﻮ ﹸﻝ ﻟِﻶ َﺧ ﹺﺮ ﻳَﺎ ﺍ ْﺑ َﻦ ﺁ َﺩ َﻡ ﻣَﺎ‬ ‫َﺧﻴْﺮﹰﺍ ﹶﺃ ْﻭ َﺭ َﺟ ْﻮَﺗﻨﹺﻰ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﻳَﺎ َﺭﺏﱢ‪ .‬ﹶﻓﻴُ ْﺆ َﻣﺮُ ﹺﺑ ِﻪ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﻫُ َﻮ ﹶﺃ َﺷﺪﱡ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﻨﱠﺎ ﹺﺭ َﺣ ْ‬ ‫ﺖ ﺃﹶﺭْﺟُﻮ ﹺﺇ ﹾﺫ ﹶﺃ ْﺧ َﺮ ْﺟَﺘﻨﹺﻰ ﹶﺃ ﹾﻥ ﹶﻻ ُﺗﻌِﻴ َﺪﻧﹺﻰ‬ ‫ﺖ َﺧﻴْﺮﹰﺍ ﹶﺃ ْﻭ َﺭ َﺟ ْﻮَﺗﻨﹺﻰ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻧ َﻌ ْﻢ ﻳَﺎ َﺭﺏﱢ ﹶﻗ ْﺪ ﹸﻛ ْﻨ ُ‬ ‫ﺕ ﻟِﻬَﺬﹶﺍ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ َﻫ ﹾﻞ َﻋ ِﻤ ﹾﻠ َ‬ ‫ﹶﺃ ْﻋ َﺪ ْﺩ َ‬ ‫ﺏ‬ ‫ﺠ َﺮ ِﺓ ﹶﻓﹶﺄ ْﺳَﺘ ِﻈﻞﱠ ﺑﹺﻈِﻠﱢﻬَﺎ ﻭَﺁﻛﹸ ﹶﻞ ِﻣ ْﻦ ﹶﺛ َﻤ ﹺﺮﻫَﺎ َﻭﹶﺃ ْﺷ َﺮ َ‬ ‫ﺖ َﻫ ِﺬ ِﻩ ﺍﻟﺸﱠ َ‬ ‫ﺤ َ‬ ‫ﻯ َﺭﺏﱢ ﹶﺃِﻗﺮﱠﻧﹺﻰ َﺗ ْ‬ ‫ﺠ َﺮ ﹲﺓ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ‬ ‫ﻓِﻴﻬَﺎ ﹶﺃﺑَﺪﹰﺍ‪ .‬ﹶﻓﺘُ ْﺮﹶﻓﻊُ ﹶﻟﻪُ َﺷ َ‬ ‫ﺴﻦُ ِﻣ َﻦ ﺍﻷُﻭﻟﹶﻰ َﻭﹶﺃ ﹾﻏ َﺪ ﻕُ ﻣَﺎ ًﺀ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ‬ ‫ﺠ َﺮ ﹲﺓ ِﻫ َﻰ ﹶﺃ ْﺣ َ‬ ‫ِﻣ ْﻦ ﻣَﺎﺋِﻬَﺎ ‪ .‬ﹶﻓُﻴﻌَﺎ ِﻫﺪُﻩُ ﹶﺃ ﹾﻥ ﹶﻻ َﻳﺴْﹶﺄﹶﻟﻪُ ﻏﹶﻴْﺮَﻫَﺎ ﻓﹶﻴُﺪْﻧﹺﻴﻪِ ﻣِﻨْﻬَﺎ ﹸﺛﻢﱠ ﺗُ ْﺮﹶﻓﻊُ ﹶﻟﻪُ َﺷ َ‬ ‫ﺏ ِﻣ ْﻦ ﻣَﺎﺋِﻬَﺎ‪ .‬ﹶﻓَﻴ ﻘﹸﻮ ﹸﻝ ﻳَﺎ ﺍ ْﺑ َﻦ‬ ‫ﻚ ﻏﹶﻴْﺮَﻫَﺎ ﹶﺃِﻗﺮﱠﻧﹺﻰ ﺗَ ﺤْﺘَﻬَﺎ ﹶﻓﹶﺄ ْﺳَﺘ ِﻈﻞﱠ ﹺﺑ ِﻈﻠﱢﻬَﺎ ﻭَﺁﻛﹸ ﹶﻞ ِﻣ ْﻦ ﺛﹶﻤَﺮﹺﻫَﺎ َﻭﹶﺃ ْﺷ َﺮ َ‬ ‫ﻯ َﺭﺏﱢ َﻫ ِﺬ ِﻩ ﹶﻻ ﹶﺃﺳْﹶﺄﻟﹸ َ‬ ‫ﹶﺃ ْ‬ ‫ﻚ ﻏﹶﻴْﺮَﻫَﺎ ‪.‬‬ ‫ﻯ َﺭﺏﱢ َﻫ ِﺬ ِﻩ ﹶﻻ ﹶﺃﺳْﹶﺄﻟﹸ َ‬ ‫ﺁ َﺩ َﻡ ﹶﺃﹶﻟ ْﻢ ُﺗﻌَﺎ ِﻫ ْﺪﻧﹺﻰ ﹶﺃ ﹾﻥ ﹶﻻ ﺗَﺴْﺄﹶﻟﹶﻨﹺﻰ ﻏﹶﻴْﺮَﻫَﺎ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ‬ ‫ﺴﻦُ ِﻣ َﻦ ﺍﻷُ َﻭﹶﻟَﻴﻴْ ﹺﻦ َﻭﹶﺃﻏﹾ َﺪ ﻕُ ﻣَﺎ ًﺀ‬ ‫ﺠﻨﱠ ِﺔ ِﻫ َﻰ ﹶﺃ ْﺣ َ‬ ‫ﺏ ﺍ ﹾﻟ َ‬ ‫ﺠ َﺮ ﹲﺓ ِﻋ ْﻨ َﺪ ﺑَﺎ ﹺ‬ ‫ﹶﻓﻴُ ِﻘﺮﱡﻩُ ﺗَ ﺤْﺘَﻬَﺎ َﻭُﻳﻌَﺎ ِﻫﺪُﻩُ ﹶﺃ ﹾﻥ ﹶﻻ َﻳﺴْﹶﺄﹶﻟﻪُ ﻏﹶﻴْﺮَﻫَﺎ ﹸﺛﻢﱠ ﺗُ ْﺮﹶﻓﻊُ ﹶﻟﻪُ َﺷ َ‬ ‫ﺏ ِﻣ ْﻦ ﻣَﺎﺋِﻬَﺎ‪ .‬ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺍ ْﺑ َﻦ‬ ‫ﻚ ﻏﹶﻴْﺮَﻫَﺎ ﹶﻓﹶﺄِﻗﺮﱠﻧﹺﻰ ﺗَ ﺤْﺘَﻬَﺎ ﹶﻓﹶﺄ ْﺳَﺘ ِﻈﻞﱠ ﺑﹺﻈِﻠﱢﻬَﺎ ﻭَﺁﻛﹸ ﹶﻞ ِﻣ ْﻦ ﺛﹶﻤَﺮﹺﻫَﺎ َﻭﹶﺃ ْﺷ َﺮ َ‬ ‫ﻯ َﺭﺏﱢ ﹶﻻ ﹶﺃﺳْﹶﺄﻟﹸ َ‬ ‫ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ‬ ‫ﻚ ﻏﹶﻴْﺮَﻫَﺎ‪ .‬ﹶﻓ ﻴُ ِﻘﺮﱡﻩُ ﺗَ ﺤْﺘَﻬَﺎ َﻭُﻳﻌَﺎ ِﻫﺪُﻩُ ﹶﺃ ﹾﻥ ﹶﻻ َﻳﺴْﹶﺄﹶﻟﻪُ‬ ‫ﻯ َﺭﺏﱢ َﻫ ِﺬ ِﻩ ﹶﻻ ﹶﺃﺳْﹶﺄﻟﹸ َ‬ ‫ﺁ َﺩ َﻡ ﹶﺃﹶﻟ ْﻢ ُﺗﻌَﺎ ِﻫ ْﺪﻧﹺﻰ ﹶﺃ ﹾﻥ ﹶﻻ ﺗَﺴْﺄﹶﻟﹶﻨﹺﻰ ﻏﹶﻴْﺮَﻫَﺎ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ‬

‫ﺠﻨﱠ ﹶﺔ‪.‬‬ ‫ﻯ َﺭﺏﱢ ﹶﺃ ْﺩ ِﺧ ﹾﻠﻨﹺﻰ ﺍ ﹾﻟ َ‬ ‫ﻼ َﻳَﺘﻤَﺎﹶﻟﻚُ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ‬ ‫ﺠﻨﱠ ِﺔ ﹶﻓ ﹶ‬ ‫ﺕ ﹶﺃ ْﻫ ﹺﻞ ﺍﹾﻟ َ‬ ‫ﺻﻮَﺍ َ‬ ‫ﻏﹶﻴْﺮَﻫَﺎ ﹶﻓَﻴﺴْ َﻤ ﻊُ ﹶﺃ ْ‬ ‫ﻼﹶﺛ ِﺔ ﹶﺃﻳﱠﺎ ﹴﻡ ِﻣ ْﻦ ﹶﺃﻳﱠﺎ ﹺﻡ ﺍﻟ ﱡﺪﻧْﻴَﺎ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ‬ ‫ﺴﹶﺄ ﹶﻝ ﻭَﻳَﺘَﻤَﻨﱠﻰ ِﻣ ﹾﻘﺪَﺍ َﺭ ﹶﺛ ﹶ‬ ‫ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺗﺒَﺎ َﺭ َﻙ َﻭَﺗﻌَﺎﻟﹶﻰ َﺳ ﹾﻞ َﻭَﺗ َﻤﻦﱠ‪َ .‬ﻭﻳُﹶﻠﻘﱢﻨُﻪُ ﺍﻟﻠﱠ ُﻪ ﻣَﺎ ﹶﻻ ِﻋ ﹾﻠ َﻢ ﹶﻟﻪُ ﹺﺑ ِﻪ ﹶﻓَﻴ ْ‬ ‫ﺸ َﺮﺓﹸ ﹶﺃ ْﻣﺜﹶﺎِﻟ ِﻪ َﻣ َﻌﻪُ «‪ .‬ﹸﺛﻢﱠ‬ ‫ﺨ ْﺪ ﹺﺭﻯﱡ » َﻭ ِﻣ ﹾﺜﻠﹸﻪُ َﻣ َﻌ ﻪُ «‪ .‬ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﻫُ َﺮﻳْ َﺮ ﹶﺓ » َﻭ َﻋ َ‬ ‫ﺖ «‪ .‬ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﺳَﻌِﻴ ٍﺪ ﺍ ﹾﻟ ُ‬ ‫ﻚ ﻣَﺎ َﺳﹶﺄ ﹾﻟ َ‬ ‫ﺍ ْﺑ َﻦ ﺁ َﺩ َﻡ ﹶﻟ َ‬ ‫ﺖ َﻭﺃﹸ َﺣﺪﱢﺙﹸ ﹺﺑﻤَﺎ َﺳ ِﻤ ْﻌﺖُ‪ .‬ﻭﻫﻮ ﺣﺴﻦ‬ ‫ﺙ ﹺﺑﻤَﺎ َﺳ ِﻤ ْﻌ َ‬ ‫ﻗﹶﺎ ﹶﻝ ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ِﻟﺼَﺎ ِﺣﹺﺒ ِﻪ َﺣﺪﱢ ﹾ‬ ‫)‪ - (٢‬ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪( ٣٧٤٥‬‬ ‫ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ‪ ١٦٦٦٦‬ﺍﻟﻘﺮﺍﻣﻄﺔ‪ ...‬ﺗﻌﺮﻳﻔﻬﻢ‪..‬ﻭﻣﻌﺘﻘﺪﺍﻬﺗﻢ‬ ‫ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ‪ ٠٧ :‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪١٤٢٣‬‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﻣﻦ ﻫﻢ ﺍﻟﻘﺮﺍﻣﻄﺔ؟‬ ‫ﺍﻟﻔﺘﻮﻯ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬ ‫ﻼ ﻋﻦ ﻛﺘﺎﺏ ) ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ(‪.‬‬ ‫ﻓﺈﻟﻴﻚ ﻣﻠﺨﺼﹰﺎ ﻋﻦ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻧﻘ ﹰ‬

‫ﺑﺘﺼﺮﻑ‪ :‬ﻫﻲ ﺣﺮﻛﺔ ﺑﺎﻃﻨﻴﺔ ﻫﺪﺍﻣﺔ ﺗﻨﺴﺐ ﺇﱃ ﲪﺪﺍﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﻭﻳﻠﻘﺐ " ﺑﻘﺮﻣﻂ " ﻟﻘﺼﺮ ﻗﺎﻣﺘﻪ ﻭﺳﺎﻗﻴﻪ‪ ،‬ﻭﻣﻦ‬ ‫ﺃﻫﻢ ﻣﻌﺘﻘﺪﺍﻬﺗﻢ ﻣﺎ ﻳﻠﻲ ‪:‬‬ ‫ ﺇﻟﻐﺎﺀ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﺍﻷﺳﺎﺳﻴﺔ ﻛﺎﻟﺼﻮﻡ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻷﺧﺮﻯ‪.‬‬‫ ﻭﻳﻌﺘﻘﺪﻭﻥ ﺑﺈﺑﻄﺎﻝ ﺍﻟﻘﻮﻝ ﺑﺎﳌﻌﺎﺩ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺃﻥ ﺍﳉﻨﺔ ﻫﻲ ﺍﻟﻨﻌﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﻌﺬﺍﺏ ﻫﻮ‪ :‬ﺍﺷﺘﻐﺎﻝ ﺃﺻﺤﺎﺏ‬‫ﺍ ﻟﺸﺮﺍﺋﻊ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ ﻭﺍﳉﻬﺎﺩ‪.‬‬ ‫ ﳚﻌﻠﻮﻥ ﺍﻟﻨﺎﺱ ﺷﺮﻛﺎﺀ ﰲ ﺍﻟﻨﺴﺎﺀ ﲝﺠﺔ ﺍﺳﺘﺌﺼﺎﻝ ﺃﺳﺒﺎﺏ ﺍﳌﺒﺎﻏﻀﺔ‪.‬‬‫‪ -‬ﻭﻣﻦ ﺗﺄﻭﻳﻼﻬﺗﻢ ﺃﻥ ﺍﻟﺼﻴﺎﻡ ﻫﻮ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﻛﺸﻒ ﺍﻟﺴﺮ‪ ،‬ﻭﺍﻟﺒﻌﺚ ﻫﻮ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﺍﻟﻨﱯ ‪ :‬ﻫﻮ ﻋﺒﺎﺭﺓ‬

‫ﻋﻦ ﺷﺨﺺ ﻓﺎﺿﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﻟﻪ ﺍﻷﻭﻝ ﻗﻮﺓ ﻗﺪﺳﻴﺔ ﺻﺎﻓﻴﺔ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ‪ :‬ﻫ ﻮ ﺗﻌﺒﲑ ﳏﻤﺪ ﻋﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﻓﺎﺿﺖ‬ ‫ﻋﻠﻴﻪ ‪.‬‬ ‫ ﻳﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺩ ﺇﳍﲔ ﻗﺪﳝﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﻋﻠﻪ ﰲ ﻭﺟﻮﺩ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﺎﺑﻖ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺘﺎﱄ ﻻ ﺑﻨﻔﺴﻪ ‪.‬‬‫ﻭﻳﺘﺴﻠﻠﻮﻥ ﺑﺄﻓﻜﺎﺭﻫﻢ ﺍﻟﻜﻔﺮﻳﺔ ﲢﺖ ﺷﻌﺎﺭ ﺣﺐ ﺁﻝ ﺍﻟﺒﻴﺖ ﻭﺃﻬﻧﻢ ﻇﻠﻤﻮﺍ‪ ،‬ﻭﻳﻐﺮﺭﻭﻥ ﺑﺎﻟﺪﳘﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻨﻄﻠﻲ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻷﻣﺮ‪.‬‬ ‫ﻭﳌﻌﺮﻓﺔ ﻣﺰﻳﺪ ﻣﻦ ﺃﺧﺒﺎﺭﻫﻢ ﻳﻜﻤﻦ ﻣﺮﺍﺟﻌﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬ ‫ ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬‫ ﻛﺸﻒ ﺃﺳﺮﺍﺭ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺃﺧﺒﺎﺭ ﺍﻟﻘﺮﺍﻣﻄﺔ‪.‬‬‫ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻟﻠﺸﻬﺮﺳﺘﺎﱐ‪.‬‬‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺍﳌﻔﱵ‪ :‬ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ‪.‬ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ‬

‫ﺱ ﹺﺑﹺﺈ ﹾﻇﻬَﺎ ﹺﺭ ﹸﺃﻣُﻮ ﹴﺭ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮ ْﻋ ِﺪ ﻭَﺍﻟﹾﻮَﻋِﻴﺪِ ﻟﹶﺎ َﺣﻘِﻴ ﹶﻘ ﹶﺔ‬ ‫ﺕ ﺍﻟﻠﱠ ِﻪ َﻭ َﺳﻠﹶﺎ ُﻣ ُﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ‪ :‬ﺧَﺎﻃﹶﺒُﻮﺍ ﺍﻟﻨﱠﺎ َ‬ ‫ﺻﹶﻠﻮَﺍ ُ‬ ‫ﺤﻮُﻫُ ْﻢ ‪ِ :‬ﻣ ْﻦ ﹶﺃﻥﱠ ﺍﻟﺮﱡﺳُ ﹶﻞ َ‬ ‫َﻭَﻧ ْ‬ ‫ﺲ َﺑ ْﻌ َﺪ ﺍ ﹾﻟ ُﻤﻔﹶﺎ َﺭﹶﻗ ِﺔ ‪َ ،‬ﻭﻣَﺎ ﹶﺃ ﹾﻇ َﻬﺮُﻭ ُﻩ ﹶﻟ ُﻬ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮ ْﻋ ِﺪ ﻭَﺍﻟﹾﻮَﻋِﻴﺪِ‬ ‫ﻟﹶﻬَﺎ ﻓِﻲ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻦ ﻭَﺇﹺﻧﱠﻤَﺎ ِﻫ َﻲ ﺃﹶﻣْﺜﹶﺎﻝﹲ ﻣَﻀْﺮُﻭﺑَﺔﹲ ِﻟﺘُﻔﹾ َﻬ َﻢ ﺣَﺎ ﹸﻝ ﺍﻟﻨﱠ ﹾﻔ ﹺ‬ ‫ﺤِﺘ ﹺﻬ ْﻢ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ ﻳُ ْﻤ ِﻜﻦُ َﺗ ﹾﻘ ﹺﻮﳝُﻬُ ْﻢ ﺇﻟﱠﺎ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍﻟﻄﱠﺮﹺﻳ ﹶﻘ ِﺔ ‪.‬‬ ‫ﺼﹶﻠ َ‬ ‫َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﹶﻟ ﻪُ ﹶﻓﹺﺈﻧﱠﻤَﺎ ﻳُ َﻌ ﻠﱠﻖُ ِﻟ َﻤ ْ‬ ‫ﻚ ﹶﻟﻜﹶﺎ ﹶﻥ َﺧﻮَﺍﺹﱡ ﺍﻟﺮﱡﺳُ ﹺﻞ‬ ‫َﻭ " ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ " َﻣ َﻊ ﹶﺃﻧﱠﻪُ َﻣ ْﻌﻠﹸﻮ ُﻡ ﺍ ﹾﻟ ﹶﻔﺴَﺎ ِﺩ ﺑﹺﺎﻟﻀﱠﺮُﻭ َﺭ ِﺓ ِﻣ ْﻦ ﺩِﻳ ﹺﻦ ﺍﻟﺮﱡﺳُ ﹺﻞ ؛ ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺴ ﹶﻔ ِﺔ‬ ‫ﺐ َﺧﻮَﺍﺹﱠ َﻣﻠﹶﺎ ِﺣ َﺪ ِﺓ ﺍ ﹾﻟﻤَُﺘ ﹶﻔ ﹾﻠ ِ‬ ‫ﻚ ﻭَﺇﹺﺫﹶﺍ َﻋ ِﻠﻤُﻮ ُﻩ ﺯَﺍﻟﹶﺖْ ﻣُ ﺤَﺎﹶﻓ ﹶﻈﺘُﻬُ ْﻢ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﻭَﺍﻟﻨﱠﻬْﻲﹺ‪ ،‬ﹶﻛﻤَﺎ ُﻳﺼِﻴ ُ‬ ‫ﺍﻟﹾﺄﹶﺫﹾﻛِﻴَﺎﺀِ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﹶﺫِﻟ َ‬ ‫ﻭَﺍ ﹾﻟ ﹶﻘﺮَﺍ ِﻣ ﹶﻄ ِﺔ ‪ِ :‬ﻣ ْﻦ ﺍﻹﺳْﻤﺎﻋﻴﻠﻴﱠ ﺔِ )‪( ١‬‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(١٣‬‬ ‫ﺍﻟﺒﺎﻃﻨﻴﺔ‬ ‫ﻓﺘﻮﻯ ﺭﻗﻢ )‪:(٥٥٠٨‬‬ ‫ﺱ‪ :‬ﻣﺎ ﻗﻮﻝ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻜﺮﺍﻡ ﰲ ﺣﻖ ﻓﺮﻗﺔ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ‪ -‬ﺍﻷﻏﺎﺧﺎﻧﻴﺔ ‪ -‬ﺍﻟﱵ ﻳﺴﻜﻦ ﺃﻓﺮﺍﺩﻫﺎ ﰲ‬ ‫ﺍﻟﺒﻼﺩ ﺍﳌﺨﺘﻠﻔﺔ ﺧﺼﻮ ﺻًﺎ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ‪ ،‬ﻧﺬﻛﺮ ﺑﻌﺾ ﻣﻌﺘﻘﺪﺍﻬﺗﻢ ﻭﺃﻗﻮﺍﳍﻢ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ‬

‫ﻋﻘﺎﺋﺪﻫﻢ ﻫﻨﺎ‪.‬‬

‫)‪ (١‬ﺍﻟﻜﻠﻤﺔ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪًﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺍﷲ‪ ،‬ﻫﺬﻩ ﻛﻠﻤﺘﻬﻢ‬ ‫ﻣﻘﺎﻡ ﻛﻠﻤﺔ ﺍﻹﺳﻼﻡ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﻳﺴﻤﻮﻬﻧﺎ ﺑـ‪ :‬ﺍﻟﻜﻠﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻘﻴﻘﺔ‪.‬‬ ‫)‪ (٢‬ﺍﻹﻣﺎﻡ‪ :‬ﻭﻫﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺃﻏﺎﺧﺎﻥ ﺷﺎﻩ ﻛﺮﱘ ﻫﻮ ﺇﻣﺎﻣﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﺎﻟﻚ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻭﻣﺎ‬ ‫ﻓﻴﻬﻤﺎ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺑﺎﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻪ ﻫﻮ ﺍﳊﺎﻛﻢ ﰲ ﺍﻟﻌﺎﱂ ﺑﻘﻀﻪ ﻭﻗﻀﻴﻀﻪ‪.‬‬ ‫)‪ (٣‬ﺍﻟﺸﺮﻳﻌﺔ‪ :‬ﻫﻢ ﻻ ﻳﺮﻭﻥ ﺍﺗﺒﺎﻉ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻞ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺃﻏﺎﺧﺎﻥ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻨﺎﻃﻖ ﻭﺍﻟﻘﺮﺁﻥ ﺍﳊﻘﻴﻘﻲ‬ ‫ﺍﻷﺻﻠﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﻌﺒﺔ ﻭﻫﻮ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﻭﻫﻮ ﺍﳌﺘﺒﻮﻉ ﺍﳌﺘﺒﻊ ﻭﻻ ﻳﻜﻮﻥ ﺷﻲﺀ ﺳﻮﺍﻩ ﳚﺐ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻭﰲ ﻛﺘﺒﻬﻢ ﺃﻥ ﻣﺎ‬ ‫ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻈﺎﻫﺮﻱ ﻣﻦ ﻟﻔﻆ ﺍﷲ ﻣﺼﺪﺍﻗﻪ ﺍﻹﻣﺎﻡ ﺃﻏﺎﺧﺎﻥ‪.‬‬ ‫)‪ (٤‬ﺍﻟﺼﻼﺓ‪ :‬ﻫﻢ ﻻ ﻳﻌﺘﻘﺪﻭﻥ ﻭﺟﻮﺏ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻳﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺏ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﺜﻼ ﺛﺔ ﻣﻜﺎﻬﻧﺎ‪.‬‬ ‫)‪ (٥‬ﺍﳌﺴﺠﺪ‪ :‬ﻫﻢ ﻳﺘﺨﺬﻭﻥ ﻣﻌﺒﺪًﺍ ﺁﺧﺮ ﻣﻜﺎﻥ ﺍﳌﺴﺠﺪ ﻭﻳﺴﻤﻮﻧﻪ ﺑـ‪ :‬ﲨﺎﻋﺖ ﺧﺎﻧﺔ‪.‬‬ ‫)‪ (٦‬ﺍﻟﺰﻛﺎﺓ‪ :‬ﻫﻢ ﳚﺤﺪﻭﻥ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻳﺆﺩﻭﻥ ﻣﻜﺎﻬﻧﺎ ﻣﻦ ﲨﻴﻊ ﺃﺻﻨﺎﻑ ﺍﳌﺎﻝ ﻋﺸﺮﻫﺎ ﻟﻸﻏﺎﺧﺎﻥ ﻭﻳﺴﻤﻮﻧﻪ‬ ‫ﺑـ‪ :‬ﻣﺎﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪ -‬ﺩﻭﺷﻮﻧﺪ ‪-‬‬ ‫)‪ (٧‬ﺍﻟﺼﻮﻡ‪ :‬ﻳﻨﻜﺮﻭﻥ ﻓﺮﺿﻴﺔ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ‪.‬‬ ‫)‪ (٨‬ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻔﺮﺿﻴﺔ ﺣﺞ ﺍﻟﺒﻴﺖ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻷﺻﻞ ﺃﻏﺎﺧﺎﻥ ﻫﻮ ﺍﳊﺞ‪.‬‬ ‫)‪ (٩‬ﺍﻟﺴﻼﻡ‪ :‬ﳍﻢ ﲢﻴﺔ ﳐﺼﻮﺻﺔ ﻣﻜﺎﻥ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻳﻘﻮﻟﻮﻥ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ‪) :‬ﻋﻠﻲ ﻣﺪﺩ( ﺃﻱ ﺃﻋﺎﻧﻚ ﻋﻠﻲ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‬ ‫ﰲ ﺟﻮﺍﺑﻪ‪) :‬ﻣﻮﱃ ﻋﻠﻲ ﻣﺪﺩ( ﻣﻜﺎﻥ ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻫﺬﻩ ﻧﺒﺬﺓ ﻣﻦ ﺃﻗﻮﺍﳍﻢ ﻭﻋﻘﺎﺋﺪﻫﻢ‪ ،‬ﻓﺎﻵﻥ ﻧﺴﺄﻝ ﻋﻦ ﻋﺪﺓ‬ ‫ﺃﻣﻮﺭ‪:‬‬ ‫)‪ (١‬ﻫﻞ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻣﻦ ﻓﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻡ ﻣﻦ ﻓﺮﻕ ﺍﻟﻜﻔﺮﻳﺔ‪.‬‬ ‫)‪ (٢‬ﻫﻞ ﳚﻮﺯ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻰ ﻣﻮﺗﺎﻫﻢ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ؟‬ ‫)‪ (٣‬ﻫﻞ ﳚﻮﺯ ﺃﻥ ﻳﺪﻓﻨﻮﺍ ﰲ ﻣﻘﺎﺑﺮ ﺍﳌﺴﻠﻤﲔ؟‬

‫)‪ (٤‬ﻫﻞ ﲡﻮﺯ ﻣﻨﻜﺎﺣﺘﻬﻢ؟‬ ‫)‪ (٥‬ﻫﻞ ﲢﻞ ﺫﺑﻴﺤﺘﻬﻢ؟‬ ‫)‪ (٦‬ﻫﻞ ﻳﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻤﲔ؟‬ ‫ﻧﺴﺄﻝ ﻣﻨﻜﻢ ﺑﺎﺳﻢ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﺗﺼﺪﺭﻭﺍ ﺟﻮﺍﺏ ﺍﻻﺳﺘﻔﺘﺎﺀ ﻭﺗﺰﳛﻮﺍ ﺍﻟﺸﺒﻬﺎﺕ ﻋﻦ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ؛ ﻷﻥ ﻫﺆﻻﺀ‬ ‫ﺍﻟﻨﺎﺱ ﻳﺒﻄﻨﻮﻥ ﻋﻘﺎﺋﺪﻫﻢ ﺇﱃ ﺍﻵﻥ ﻭﻟﺬﺍ ﲰﺎﻫﻢ ﺍﳌﺘﻘﺪﻣﻮﻥ ﻣﻦ ﺍﳌﺸﺎﺋﺦ ﺑـ‪ :‬ﺍﻟﺒﺎﻃﻨﻴﺔ ‪ ،‬ﻭﺍﻵﻥ ﻫﻢ ﺃﻇﻬﺮﻭﺍ ﻋﻘﺎﺋﺪﻫﻢ‬ ‫ﻭﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ﺟﻬﺮًﺍ؛ ﺍﺑﺘﻐﺎﺀ ﺇﺯﺍﻏﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﻋﻘﺎﺋﺪﻫﻢ ﻭﻟﻮﺟﻮﻩ ﺃﺧﺮ ﻻ ﻧﻌﻠﻤﻬﺎ ‪.‬‬ ‫ﻭﰲ ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪) -‬ﺝ ‪ / ١٥‬ﺹ ‪( ٥٠٣‬‬ ‫" ﺍﻹﲰﺎﻋﻴﻠﻴﺔ"‬ ‫ﺍﺠﻤﻟﻴﺐ ﺩ‪ .‬ﻋﻠﻲ ﺑﻦ ﺣﺴﻦ ﺍﻷﳌﻌﻲ‬ ‫ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺧﺎﻟﺪ‬ ‫ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻔﻬﺮﺳﺔ‪ /‬ﺍﳉﺪﻳﺪ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ‪١٤٢٥/٢/٢٤‬ﻫـ‬

‫ﺍﻟﺴﺆﺍﻝ‬

‫ﺃﺭﺟﻮ ﺗﻮﺿﻴﺢ ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻉ ﻣﻦ ﻃﺎﺋﻔﺔ ﺗﺴﻤﻰ " ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﻨﺰﺍﺭﻳﺔ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ" ﻭﻣﺎ ﻫﻲ ﻣﻌﺘﻘﺪﺍﻬﺗﻢ ﻭﺃﻓﻀﻞ‬ ‫ﻃﺮﻳﻘﺔ ﻟﺪﻋﻮﻬﺗﻢ؟‬ ‫ﺍﳉﻮﺍﺏ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﻬﺑﺪﺍﻩ ﻭﺑﻌﺪ‪:‬‬ ‫ﻓﺈﻥ ﻓﺮﻗﺔ ﺍﻟﻨﺰﺍﺭﻳﺔ ﻣﻦ ﻓﺮﻕ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ‪ ،‬ﻭﺗﻨﺴﺐ ﺇﱃ ﻧﺰﺍﺭ ﺑﻦ ﺍﳌﺴﺘﻨﺼﺮ ﺍﻹﲰﺎﻋﻴﻠﻲ )ﺕ‪٤٨٧:‬ﻫـ( ﻭﻗﺪ ﺧﻠﻔﻪ ﺍﺑﻨﺎﻩ‬ ‫ﻧﺰﺍﺭ ﺍﻷﻛﱪ‪ ،‬ﻭﺍﳌﺴﺘﻌﻠﻲ ﻓﺼﺎﺭﻭﺍ ﻧﺰﺍﺭﻳﺔ‪ ،‬ﻭﻣﺴﺘﻌﻠﻴﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﻐﻠﺒﺔ ﻟﻠﻤﺴﺘﻌﻠﻴﺔ ﺍﻟﺬﻳﻦ ﺣﻜﻤﻮﺍ ﻣﺼﺮ‪،‬‬ ‫ﻭﺍﻟﻴﻤﻦ ﻭﻏﲑﻫﺎ ‪ ،‬ﻭﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻨﺰﺍﺭﻳﺔ ﺍﳊﺸﺎﺷﻮﻥ ﺍﻟﺬﻳﻦ ﺍﻧﺘﺸﺮﻭﺍ ﺑﺎﻟﺸﺎﻡ ﻭﺑﻼﺩ ﻓﺎﺭﺱ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﺑﺮﺯ ﺭﺟﺎﳍﻢ‬ ‫ﺍﳊﺴﻦ ﺍﺑﻦ ﺍﻟﺼﺒﺎﺡ ﻓﺎﺭﺳﻲ ﺍﻷﺻﻞ‪ ،‬ﻭﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻨﺰﺍﺭﻳﺔ ﺇﲰﺎﻋﻠﻴﻠﻴﺔ ﺍﻟﺸﺎﻡ ﻭﳍﻢ ﺩﻭﺭ ﺧﻄﲑ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﳍﻢ ﺩﻭﻟﺔ‪،‬‬ ‫ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﺇﱃ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﺸﺎﻡ‪.‬‬ ‫ﻋﻘﻴﺪﻬﺗﻢ ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﻮﺟﻮﺩ ﺇﻣﺎﻡ ﻣﻌﺼﻮﻡ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻣﻦ ﻧﺴﻞ ﳏﻤﺪ ﺑﻦ‬ ‫ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻳﻀﻴﻔﻮﻥ ﻋﻠﻴﻪ ﺻﻔﺎﺕ ﺗﺮﻓﻌﻪ ﺇﱃ ﻣﻘﺎﻡ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﳜﺼﻮﻧﻪ ﺑﻌﻠﻢ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻳﺪﻓﻌﻮﻥ ﻟﻪ ﲬﺲ ﺩﺧﻠﻬﻢ‪ ،‬ﻭﻻ‬ ‫ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺎﺟﺪ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺻﻼﻬﺗﻢ ﻟﻺﻣﺎﻡ ﺍﳌﺴﺘﻮﺭ‪ ،‬ﻭﺍﻟﻜﻌﺒﺔ ﻋﻨﺪﻫﻢ ﺭﻣﺰ ﻟﻺﻣﺎﻡ‪ ،‬ﻭﻳﺴﺘﺤﻠﻮﻥ‬ ‫ﺍﶈﺮﻣﺎﺕ‪ ،‬ﻭﻳﺮﻭﻥ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ ﺍﻟﻜﻠﻲ ﺍﻟﺬﻱ ﻫﻮ ﳏﻞ ﳉﻤﻴﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﻭﻳﺴﻤﻮﻧﻪ‬ ‫ﺍﳊﺠﺎﺕ‪ ،‬ﻭﻗﺪ ﺣﻞ ﺍﻟﻌﻘﻞ ﰲ ﺍﻹﻣﺎﻡ ﺍﳌﺴﺘﻮﺭ‪.‬‬ ‫ﺃﻣﺎ ﺍﳌﻮﻗﻒ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻭﺃﺧﻮﺍﻬﺗﺎ ﻣﻦ ﻃﻮﺍﺋﻒ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ‪ .‬ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﻛﻤﺎ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ‬ ‫ﲣﺎﻟﻒ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﲨﺎﻋﺔ ﻭﺗﻔﺼﻴﻼ‪ ،‬ﻭﺃﻬﻧﺎ ﻋﻘﺎﺋﺪ ﻛﻔﺮﻳﺔ‪ ،‬ﻭﺣﻘﻴﻘﺘﻬﺎ ﻫﺪﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﺍﻟﻈﺎﻫﺮ‬ ‫ﺗﺘﺴﺘﺮ ﺑﺎﻟﺘﺸﻴﻊ ﻵﻝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻟﺬﺍ ﻓﻠﻴﺴﺖ ﻣﻦ ﺍﻹﺳﻼﻡ ﰲ ﺷﻲﺀ‪.‬‬ ‫ﻭﺃﺗﺒﺎﻋﻬﺎ ‪ :‬ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺗﺒﲔ ﳍﻢ ﺃﺻﻮﻟﻪ ﺍﻟﱵ ﻣﻦ ﺧﺮﺝ ﻋﻨﻬﺎ ﻳﻌﺪ ﻛﺎﻓﺮﺍ ﺑﺎﷲ ﻭﻏﲑ ﻣﺘﺒﻊ ﻟﺮﺳﻮﻝ ﺍﷲ ‪-‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﺗﻘﺎﻡ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﺑﺘﻮﺿﻴﺢ ﺍﶈﺠﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻌﺎﱂ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﺗﺮﻛﻨﺎ ﻋﻠﻴﻪ ﻧﺒﻴﻨﺎ ‪-‬‬

‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﻭﺃﺭﻯ ﺃﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﺳﺘﻐﻼﻝ ﻭﺳﺎﺋﻞ ﺍﻟﻌﺼﺮ ﺍﳌﺘﺎﺣﺔ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ )ﺍﻹﻧﺘﺮﻧﺖ(‪،‬‬ ‫ﻭﺍﻟﺪﺧﻮﻝ ﻣﻌﻬﻢ ﻋﱪ ﻫﺬﻩ ﺍﻟﺸﺒﻜﺔ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﺎﻗﺶ ﻟ ﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳋﱪﺓ ﻭﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ‬ ‫ﺣﻘﻴﻘﺔ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﻛﺘﺒﻬﻢ ﻭﺃﻧﺼﺢ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ .١‬ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ‪ :‬ﻟﻠﺸﻴﺦ‪ /‬ﺇﺣﺴﺎﻥ ﺇﳍﻲ ﻇﻬﲑ‪.‬‬ ‫‪ .٢‬ﻓﻀﺎﺋﺢ ﺍﻟﺒﺎﻃﻨﻴﺔ ‪ :‬ﻷﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪.‬‬ ‫‪ .٣‬ﺍﳌﺆﺍﻣﺮﺓ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ‪ :‬ﺃﻧﻮﺭ ﺍﳉﻨﺪﻱ‪.‬‬ ‫‪ .٤‬ﺍﳊﺮﻛﺎﺕ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ :‬ﺩ‪ .‬ﳏﻤﺪ ﺍﳋﻄﻴﺐ ‪.‬‬ ‫ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ‪.‬‬ ‫ﻭَﺍﻟﹾﻨُﺼَﻴْﺮﹺﻳﱠﺔ )‪(١‬‬ ‫__________‬ ‫)‪ - (١‬ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪( ٤٢٨‬‬ ‫ﺖ‬ ‫ﺐ ﺍﻟﻨﺼﲑﻳﺔ ﹸﺛﻢﱠ ﹶﺃ ْﺟ َﻤﻌُﻮﺍ َﻋﻠﹶﻰ َﺭﺟُ ﹴﻞ ﻭَﺍ ْﺧَﺘﹶﻠ ﹶﻔ ْ‬ ‫َﻭﺳُِﺌ ﹶﻞ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻦ ﻃﹶﺎِﺋ ﹶﻔ ٍﺔ ِﻣ ْﻦ َﺭ ِﻋﻴﱠ ِﺔ ﺍ ﹾﻟﹺﺒﻠﹶﺎ ِﺩ ﻛﹶﺎﻧُﻮﺍ َﻳ َﺮ ْﻭ ﹶﻥ َﻣ ﹾﺬ َﻫ َ‬ ‫ﺴ ﹺﻦ ‪-‬‬ ‫ﺤَ‬ ‫ﺤﻤﱠ ُﺪ ْﺑ ُﻦ ﺍ ﹾﻟ َ‬ ‫ﹶﺃ ﹾﻗﻮَﺍﹸﻟ ُﻬ ْﻢ ﻓِﻴ ِﻪ ‪ .‬ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳ ْﺰﻋُﻢُ ﹶﺃﻧﱠﻪُ ﺇﻟﹶﻪٌ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳ ْﺰﻋُﻢُ ﹶﺃﻧﱠﻪُ َﻧﹺﺒﻲﱞ ﻣُﺮْﺳَﻞﹲ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﺍﺩﱠﻋَﻰ ﹶﺃﻧﱠﻪُ ﻣُ َ‬ ‫ﺝ َﻋ ْﻦ‬ ‫ﺨﺮُﻭ َ‬ ‫ﻚ َﻭ َﺳﺐﱢ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ َﻭﹶﺃﻇﹾ َﻬﺮُﻭﺍ ﺍﹾﻟ ُ‬ ‫َﻳ ْﻌﻨُﻮ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻬ ِﺪﻱﱠ ‪َ -‬ﻭﹶﺃ َﻣﺮُﻭﺍ َﻣ ْﻦ َﻭ َﺟ َﺪﻩُ ﺑﹺﺎﻟﺴﱡ ﺠُﻮ ِﺩ ﹶﻟﻪُ َﻭﹶﺃﻋْﹶﻠﻨُﻮﺍ ﺑﹺﺎ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺡ ﹶﺫﺭَﺍ ﹺﺭﻳﱡ ُﻬ ْﻢ ﻭَﺃﹶﻣْﻮَﺍﻟﹸﻬُﻢْ ﹶﺃ ْﻡ ﻟﹶﺎ ؟‬ ‫ﺠﺐُ ِﻗﺘَﺎﹸﻟ ُﻬ ْﻢ َﻭﹶﻗ ْﺘﻞﹸ ُﻣﻘﹶﺎَﺗﹶﻠِﺘ ﹺﻬ ْﻢ ؟ َﻭ َﻫ ﹾﻞ ُﺗﺒَﺎ ُ‬ ‫ﺍﻟﻄﱠﺎ َﻋ ِﺔ َﻭ َﻋ َﺰﻣُﻮﺍ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤ ﺤَﺎ َﺭَﺑ ِﺔ ‪ .‬ﹶﻓ َﻬ ﹾﻞ َﻳ ﹺ‬ ‫ﺍﻟﹾ ﺠَﻮَﺍﺏُ‬ ‫ﲔ َﺣﺘﱠﻰ َﻳﻠﹾَﺘ ﹺﺰﻣُﻮﺍ َﺷﺮَﺍِﺋ َﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻨﺼﲑﻳﺔ ِﻣ ْﻦ‬ ‫ﺠﺐُ ِﻗﺘَﺎﹸﻟ ُﻬ ْﻢ ﻣَﺎ ﺩَﺍﻣُﻮﺍ ﻣُﻤَْﺘﹺﻨ ِﻌ َ‬ ‫ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ ‪َ .‬ﻫ ُﺆﻟﹶﺎ ِﺀ َﻳ ﹺ‬ ‫ﺏ ‪ :‬ﺍ ﹾﻟ َ‬ ‫ﹶﻓﹶﺄﺟَﺎ َ‬ ‫ﻒ ﺇﺫﹶﺍ ﺍﺗﱠﺒَﻌُﻮﺍ ِﻣ ﹾﺜ ﹶﻞ ﻫَﺬﹶﺍ ﺍﻟﺪﱠﺟﱠﺎ ﹺﻝ ‪َ .‬ﻭ ُﻫ ْﻢ ُﻣ ْﺮَﺗﺪﱡﻭ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْﺳ َﻮِﺃ‬ ‫ﺱ ﻛﹸﻔﹾﺮًﺍ ﹺﺑﺪُﻭ ِﻥ ﺍﺗﱢﺒَﺎ ِﻋ ﹺﻬ ْﻢ ِﻟ ِﻤ ﹾﺜ ﹺﻞ ﻫَﺬﹶﺍ ﺍﻟﺪﱠﺟﱠﺎ ﹺﻝ ﹶﻓ ﹶﻜ ْﻴ َ‬ ‫ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺱ ﹺﺭﺩﱠ ﹰﺓ ‪ :‬ﺗُ ﹾﻘَﺘﻞﹸ ﻣُﻘﹶﺎِﺗﹶﻠﺘُﻬُ ْﻢ َﻭَﺗﻐَْﻨﻢُ ﹶﺃ ْﻣﻮَﺍﹸﻟ ُﻬ ْﻢ ‪َ .‬ﻭ َﺳ ْﺒﻲُ ﺍﻟﺬﱠﺭﱢﻳﱠ ِﺔ ﻓِﻴ ِﻪ ﻧﹺﺰَﺍ ﻉٌ ؛ ﹶﻟ ِﻜﻦﱠ ﹶﺃ ﹾﻛﹶﺜ َﺮ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﺗُﺴْﺒَﻰ ﺍﻟﺼﱢﻐَﺎ ُﺭ‬ ‫ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﻉ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ ﻓِﻲ‬ ‫ﻚ ﹶﻗ ْﺪ َﺗﻨَﺎ َﺯ َ‬ ‫ﲑ ﺓﹸ ﺍﻟﺼﱢﺪﱢﻳ ﹺﻖ ﻓِﻲ ِﻗﺘَﺎ ﹺﻝ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ‪َ .‬ﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺖ َﻋﹶﻠ ْﻴ ِﻪ ِﺳ َ‬ ‫ِﻣ ْﻦ ﹶﺃ ْﻭﻟﹶﺎ ِﺩ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ﻭَﻫَﺬﹶﺍ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﺩﻟﱠ ْ‬ ‫ﺴَﺘ َﺮ ﻕﱡ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ‬ ‫ﺴَﺘ َﺮ ﻕﱡ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ ﹶﺃﺑﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ‪َ .‬ﻭ ﹶﻃﺎِﺋ ﹶﻔ ٍﺔ َﺗﻘﹸﻮ ﹸﻝ ﻟﹶﺎ ﺗُ ْ‬ ‫ﻕ ﺍ ﹾﻟ ُﻤ ْﺮَﺗﺪﱢ ‪ :‬ﹶﻓﻄﹶﺎِﺋ ﹶﻔ ﹲﺔ َﺗﻘﹸﻮ ﹸﻝ ‪ :‬ﺇﻧﱠﻬَﺎ ﺗُ ْ‬ ‫ﺍ ْﺳِﺘ ْﺮﻗﹶﺎ ﹺ‬ ‫ﺤَﻨ ِﻔﻴﱠ ﹶﺔ ﺍﻟﱠﺘِﻲ‬ ‫ﺴَﺘ َﺮ ﻕﱡ ِﻣ ْﻨﻪُ ﺍﻟﹾﻤُﺮْﺗَﺪﱠﺍﺕُ ﹺﻧﺴَﺎ ُﺀ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ؛ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َ‬ ‫َﻭﹶﺃ ْﺣﻤَﺪ ‪ .‬ﻭَﺍﻟﹾﻤَﻌْﺮُﻭﻑُ َﻋ ْﻦ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ ﻫُ َﻮ ﺍ ﹾﻟﹶﺄﻭﱠﻝﹸ َﻭﹶﺃﻧﱠﻪُ ﺗُ ْ‬ ‫ﺤَﻨ ِﻔﻴﱠ ِﺔ ِﻣ ْﻦ َﺳ ْﺒ ﹺﻲ َﺑﻨﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ﺍﻟﱠﺬِﻳﻦَ‬ ‫ﺤﻤﱠ ِﺪ ْﺑ ﹺﻦ ﺍ ﹾﻟ َ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ‪ -‬ﹸﺃﻡﱠ ﺍ ْﺑﹺﻨ ِﻪ ﻣُ َ‬ ‫ﺐ ‪َ -‬ﺭ ِ‬ ‫ﺴﺮﱠﻯ ﺑﹺﻬَﺎ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ‬ ‫َﺗ َ‬ ‫ﺚ ﺧَﺎِﻟ َﺪ ْﺑ َﻦ ﺍﻟﹾﻮَﻟِﻴﺪِ ﻓِﻲ ِﻗﺘَﺎِﻟ ﹺﻬ ْﻢ ‪َ .‬ﻭ " ﺍﻟﻨﺼﲑﻳﺔ " ﻟﹶﺎ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ‪ -‬ﻭَﺍﻟﺼﱠ ﺤَﺎﺑَﺔﹸ ﹶﻟﻤﱠﺎ َﺑ َﻌ ﹶ‬ ‫ﻗﹶﺎَﺗﹶﻠﻬُ ْﻢ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱢﺪﱢﻳ ُﻖ ‪َ -‬ﺭ ِ‬ ‫ﺲ َﻭﻟﹶﺎ َﻳﺼُﻮﻣُﻮ ﹶﻥ َﺷ ْﻬ َﺮ‬ ‫ﺨ ْﻤ َ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﺼﻠﱡﻮ ﹶﻥ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﲔ ﻟﹶﺎ ُﻳ َ‬ ‫َﻳ ﹾﻜُﺘﻤُﻮ ﹶﻥ ﹶﺃ ْﻣ َﺮ ُﻫ ْﻢ ؛ َﺑ ﹾﻞ ُﻫ ْﻢ َﻣ ْﻌﺮُﻭ ﻓﹸﻮ ﹶﻥ ِﻋ ْﻨ َﺪ َﺟﻤِﻴ ﹺﻊ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺨ ْﻤ َﺮ ﻭَﻏﹶﻴْﺮَﻫَﺎ ِﻣ ْﻦ‬ ‫ﺤﻠﱡﻮ ﹶﻥ ﺍﹾﻟ َ‬ ‫ﺴَﺘ ِ‬ ‫ﻚ َﻭَﻳ ْ‬ ‫ﺏ ﹶﺫِﻟ َ‬ ‫ﺖ َﻭﻟﹶﺎ ﻳُﺆَﺩﱡﻭﻥﹶ ﺍﻟﺰﱠﻛﹶﺎ ﹶﺓ َﻭﻟﹶﺎ ُﻳ ِﻘﺮﱡﻭ ﹶﻥ ﹺﺑﻮُﺟُﻮ ﹺ‬ ‫ﺤ ﺠﱡﻮ ﹶﻥ ﺍ ﹾﻟَﺒ ْﻴ َ‬ ‫َﺭ َﻣﻀَﺎ ﹶﻥ ؛ َﻭﻟﹶﺎ َﻳ ُ‬ ‫ﺸ َﻬﺪُ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺇﹶﻟ َﻪ ﺇﻟﱠﺎ ﺣﻴﺪﺭﺓ ﺍ ﹾﻟﹶﺄْﻧ َﺰ ﻉُ ﺍﹾﻟَﺒ ِﻄﲔُ َﻭﻟﹶﺎ‬ ‫ﺐ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪َ :‬ﻧ ْ‬ ‫ﺕ َﻭَﻳ ْﻌَﺘ ِﻘﺪُﻭ ﹶﻥ ﹶﺃﻥﱠ ﺍ ﹾﻟﹺﺈﹶﻟ َﻪ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ‬ ‫ﺤﺮﱠﻣَﺎ ِ‬ ‫ﺍ ﹾﻟ ُﻤ َ‬ ‫ﺾ َﻭﹶﺃﻥﱠ‬ ‫ﺏ َﻋﹶﻠ ْﻴ ِﻪ ﺇﻟﱠﺎ ﻣُ ﺤَﻤﱠﺪٌ ﺍﻟﺼﱠﺎ ِﺩ ﻕُ ﺍ ﹾﻟﹶﺄ ِﻣﲔُ َﻭﻟﹶﺎ ﹶﻃﺮﹺﻳ َﻖ ﺇﹶﻟ ْﻴ ِﻪ ﺇﻟﱠﺎ َﺳ ﹾﻠﻤَﺎ ﹸﻥ ﺫﹸﻭ ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ ﺍ ﹾﻟ َﻤِﺘﲔُ َﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﹶﻟ ْﻢ ﻳُ ﹾﻈ ﹺﻬﺮُﻭﺍ ﺍﻟﺮﱠ ﹾﻓ َ‬ ‫ِﺣ ﺠَﺎ َ‬ ‫ﻫَﺬﹶﺍ ﺍﻟﹾﻜﹶﺬﱠﺍﺏَ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻬ ِﺪﻱﱡ ﺍ ﹾﻟﻤُ ْﻨَﺘ ﹶﻈﺮُ ﻭَﺍ ْﻣَﺘَﻨﻌُﻮﺍ ؛ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﻳُﻘﹶﺎَﺗﻠﹸﻮ ﹶﻥ ﹶﺃ ْﻳﻀًﺎ ؛ ﹶﻟ ِﻜ ْﻦ ﻳُﻘﹶﺎَﺗﻠﹸﻮ ﹶﻥ ﹶﻛ َﻤﺎ ُﻳﻘﹶﺎَﺗ ﹸﻞ ﺍﻟﹾ ﺨَﻮَﺍﺭﹺﺝُ ﺍ ﹾﻟﻤَﺎ ﹺﺭﻗﹸﻮ ﹶﻥ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻭَﻛﹶﻤَﺎ ﻳُﻘﹶﺎَﺗﻞﹸ ﺍﻟﹾﻤُﺮْﺗَﺪﱡﻭﻥﹶ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﹺﺑﹶﺄ ْﻣ ﹺﺮ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺐ َﺭ ِ‬ ‫ﺍﻟﱠﺬِﻳﻦَ ﻗﹶﺎَﺗﹶﻠﻬُ ْﻢ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ‬ ‫ﲔ َﻭﻟﹶﺎ ﺗُﺴْﺒَﻰ ﹶﺫﺭَﺍ ﹺﺭﻳﱡ ُﻬ ْﻢ َﻭﻟﹶﺎ ﺗُ ْﻐَﻨﻢُ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ‪ .‬ﹶﻓ َﻬ ُﺆﻟﹶﺎ ِﺀ ﻳُﻘﹶﺎَﺗﻠﹸﻮ ﹶﻥ ﻣَﺎ ﺩَﺍﻣُﻮﺍ ﻣُﻤَْﺘﹺﻨ ِﻌ َ‬ ‫ﺍﻟﱠﺬِﻳﻦَ ﻗﹶﺎَﺗﹶﻠﻬُ ْﻢ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱢﺪﱢﻳ ُﻖ َﺭ ِ‬

‫ﻚ‬ ‫ﺡ َﻭ ﹶﻏ ْﻴ ﹺﺮ ﹶﺫِﻟ َ‬ ‫ﲔ ِﻣ ْﻦ َﺧ ْﻴ ﹴﻞ َﻭ ِﺳﻠﹶﺎ ﹴ‬ ‫ﹶﺃ ْﻣﻮَﺍﹸﻟ ُﻬ ْﻢ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻢ ﻳَﺴْﺘَﻌِﻴﻨُﻮﺍ ﺑﹺﻬَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟ ِﻘﺘَﺎ ﹺﻝ ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﻣَﺎ ﺍﺳْﺘَﻌَﺎﻧُﻮﺍ ﹺﺑ ِﻪ َﻋﻠﹶﻰ ِﻗﺘَﺎ ﹺﻝ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺝ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ‬ ‫ﺨﻮَﺍ ﹺﺭ ﹺ‬ ‫ﺴ ﹶﻜ ﹺﺮ ﺍ ﹾﻟ َ‬ ‫ﺴ ﹶﻜﺮُﻩُ ﻣَﺎ ﻓِﻲ َﻋ ْ‬ ‫ﺐ َﻋ ْ‬ ‫ﺐ ﹶﺃﻧﱠﻪُ َﻧ َﻬ َ‬ ‫ﻱ َﻋ ْﻦ َﻋِﻠﻲﱢ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ‬ ‫ﹶﻓﻔِﻲ ﹶﺃ ْﺧ ِﺬ ِﻩ ﻧﹺﺰَﺍ ﻉٌ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ‪َ .‬ﻭﹶﻗ ْﺪ ﺭُ ﹺﻭ َ‬ ‫ﲔ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ ﹶﻗ َﺪ َﺭ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ‬ ‫ﺴ ﹶﻜ ﹺﺮ ِﻫ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟﻤَﺎ ﹺﻝ ﻛﹶﺎ ﹶﻥ ﻫَﺬﹶﺍ ﺳَﺎِﺋﻐًﺎ ‪ .‬ﻫَﺬﹶﺍ ﻣَﺎ ﺩَﺍﻣُﻮﺍ ﻣُﻤَْﺘﹺﻨ ِﻌ َ‬ ‫َﺭﺃﹶﻯ َﻭِﻟﻲﱡ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﺃ ﹾﻥ ﻳَﺴْﺘَﺒﹺﻴ ﺢَ ﻣَﺎ ﻓِﻲ َﻋ ْ‬ ‫ﺻﺮﱠ َﻋﻠﹶﻰ ﺍﻟﺮﱢﺩﱠ ِﺓ ِﻣ ْﻨ ُﻬ ْﻢ ‪.‬‬ ‫ﺴ َﻢ ﻣَﺎﺩﱠ ﹸﺓ َﺷﺮﱢ ِﻫ ْﻢ ﻭَﺇﹺﻟﹾﺰَﺍﻣُﻬُﻢْ َﺷﺮَﺍِﺋ َﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭﹶﻗ ْﺘﻞﹸ َﻣ ْﻦ ﹶﺃ َ‬ ‫ﻕ َﺷ ْﻤﹶﻠ ُﻬ ْﻢ َﻭﺗُ ﺤْ َ‬ ‫ﺠﺐُ ﹶﺃ ﹾﻥ ﻳُ ﹶﻔﺮﱢ َ‬ ‫؛ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ﹺ‬ ‫ﺴﻤﱢﻴ ِﻪ ﺍ ﹾﻟﻔﹸ ﹶﻘﻬَﺎﺀُ " ﺍﻟﺰﱢﻧْﺪِﻳﻖُ " ‪ :‬ﹶﻓﹶﺄﻛﹾﹶﺜﺮُ ﺍ ﹾﻟﻔﹸ ﹶﻘﻬَﺎ ِﺀ ﻋَﻠﹶﻰ‬ ‫َﻭﹶﺃﻣﱠﺎ ﹶﻗ ْﺘﻞﹸ َﻣ ْﻦ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ َﻡ َﻭﹶﺃ ْﺑ ﹶﻄ َﻦ ﻛﹸﻔﹾﺮًﺍ ِﻣ ْﻨ ﻪُ َﻭﻫُ َﻮ ﺍ ﹾﻟﻤُﻨَﺎِﻓﻖُ ﺍﻟﱠﺬِﻱ ُﺗ َ‬ ‫ﺐ ﹶﺃﺑﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ‬ ‫ﻚ َﻭﹶﺃ ْﺣﻤَﺪ ﻓِﻲ ﹶﺃ ﹾﻇ َﻬ ْﺮ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ َﻋ ْﻨﻪُ َﻭﹶﺃ َﺣ ِﺪ ﺍ ﹾﻟ ﹶﻘ ْﻮﹶﻟ ْﻴ ﹺﻦ ﻓِﻲ َﻣ ﹾﺬ َﻫ ﹺ‬ ‫ﺏ ﹶﻛﻤَﺎ ﻫُ َﻮ َﻣ ﹾﺬ َﻫ ﺐُ ﻣَﺎِﻟ ٍ‬ ‫ﹶﺃﻧﱠﻪُ ﻳُ ﹾﻘَﺘﻞﹸ َﻭﹺﺇ ﹾﻥ ﺗَﺎ َ‬ ‫ﻭَﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ ‪َ .‬ﻭ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﺩَﺍﻋِﻴًﺎ ِﻣ ْﻨ ُﻬ ْﻢ ﺇﻟﹶﻰ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ ﻟﹶﺎ َﻳ ْﻨ ﹶﻜﻒﱡ َﺷﺮﱡﻩُ ﺇﻟﱠﺎ ﹺﺑ ﹶﻘ ْﺘِﻠ ِﻪ ﻗﹸِﺘ ﹶﻞ ﹶﺃ ْﻳﻀًﺎ ؛ َﻭﹺﺇ ﹾﻥ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ‬ ‫ﺠ ْﻌ َﺪ ْﺑ َﻦ ِﺩ ْﺭ َﻫ ﹴﻢ َﻭﹶﺃ ْﻣﺜﹶﺎﹶﻟ ُﻬﻤَﺎ‬ ‫ﺱ ﹶﻛﻤَﺎ ﹶﻗَﺘ ﹶﻞ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ ﹶﻏ ْﻴﻠﹶﺎ ﹶﻥ ﺍ ﹾﻟ ﹶﻘ َﺪ ﹺﺭﻱﱠ ﻭَﺍ ﹾﻟ َ‬ ‫ﻀﻠﱡﻮ ﹶﻥ ﺍﻟﻨﱠﺎ َ‬ ‫ﺾ ﺍﻟﱠﺬِﻳ َﻦ ُﻳ ِ‬ ‫ﺤ ﹶﻜ ْﻢ ﹺﺑﻜﹸﻔﹾ ﹺﺮ ِﻩ ﹶﻛﹶﺄِﺋﻤﱠ ِﺔ ﺍﻟﺮﱠ ﹾﻓ ﹺ‬ ‫ُﻳ ْ‬ ‫ِﻣ ْﻦ ﺍﻟﺪﱡﻋَﺎ ِﺓ ‪ .‬ﻓﹶﻬَﺬﹶﺍ ﺍﻟﺪﱠﺟﱠﺎ ﹸﻝ ﻳُ ﹾﻘَﺘﻞﹸ ُﻣ ﹾﻄﹶﻠﻘﹰﺎ ‪ .‬ﻭَﺍﹶﻟﻠﱠﻪُ ﹶﺃ ْﻋﹶﻠﻢُ ‪.‬‬ ‫ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪(٢١٧‬‬ ‫ﺤﻖﱢ‬ ‫ﲔ َﻭﹶﺃﻋَﺎَﻧ ُﻬ ْﻢ َﻋﻠﹶﻰ ﺇ ﹾﻇﻬَﺎ ﹺﺭ ﺍ ﹾﻟ َ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨ ُﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬ ‫َﻭﺳُِﺌ ﹶﻞ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﻣَﺎ َﺗﻘﹸﻮ ﹸﻝ ﺍﻟﺴﱠﺎ َﺩﺓﹸ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ َﺀ ﹶﺃِﺋﻤﱠﺔﹸ ﺍﻟﺪﱢﻳ ﹺﻦ َﺭ ِ‬ ‫ﺡ َﻭِﻗ َﺪ ﹺﻡ ﺍ ﹾﻟﻌَﺎِﻟ ﹺﻢ ﻭَﺇﹺﻧْﻜﹶﺎﺭﹺ‬ ‫ﺦ ﺍ ﹾﻟﹶﺄ ْﺭﻭَﺍ ﹺ‬ ‫ﺨ ْﻤ ﹺﺮ َﻭَﺗﻨَﺎﺳُ ﹺ‬ ‫ﺤﻠﹶﺎ ﹺﻝ ﺍ ﹾﻟ َ‬ ‫ﲔ ﺑﹺﺎ ْﺳِﺘ ْ‬ ‫ﲔ ‪ :‬ﻓِﻲ " ﺍﻟﻨﺼﲑﻳﺔ " ﺍ ﹾﻟﻘﹶﺎِﺋِﻠ َ‬ ‫ﺐ ﺍﻟﹾﻤُﺒْ ِﻄِﻠ َ‬ ‫ﲔ َﻭﹺﺇ ْﺧﻤَﺎ ِﺩ ﺷُ َﻌ ﹺ‬ ‫ﺍ ﹾﻟﻤُﹺﺒ ﹺ‬ ‫ﺴ ِﺔ ﹶﺃ ْﺳﻤَﺎ ٍﺀ َﻭ ِﻫ َﻲ ‪:‬‬ ‫ﺲ " ﻋِﺒَﺎﺭَﺓﹲ َﻋ ْﻦ َﺧ ْﻤ َ‬ ‫ﺨ ْﻤ َ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﹺﺑﹶﺄﻥﱠ " ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﺠﻨﱠ ِﺔ ﻭَﺍﻟﻨﱠﺎ ﹺﺭ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َ‬ ‫ﺚ ﻭَﺍﻟﻨﱡﺸُﻮﺭﹺ ﻭَﺍ ﹾﻟ َ‬ ‫ﺍ ﹾﻟَﺒ ْﻌ ِ‬

‫ﺴ ﹺﻞ ِﻣ ْﻦ‬ ‫ﺠ ﹺﺰﺋﹸﻬُ ْﻢ َﻋ ْﻦ ﺍ ﹾﻟ ُﻐ ْ‬ ‫ﺴ ِﺔ َﻋﻠﹶﻰ َﺭ ﹾﺃﹺﻳ ﹺﻬ ْﻢ ﻳُ ْ‬ ‫ﺨ ْﻤ َ‬ ‫ﺴ ٌﻦ َﻭﻓﹶﺎ ِﻃ َﻤ ﺔﹸ ‪ .‬ﹶﻓ ِﺬ ﹾﻛﺮُ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺳﻤَﺎ ِﺀ ﺍ ﹾﻟ َ‬ ‫ﺤِ‬ ‫ﺴ ْﻴ ٌﻦ َﻭﻣُ ْ‬ ‫ﺴ ٌﻦ َﻭﺣُ َ‬ ‫َﻋِﻠﻲﱞ َﻭ َﺣ َ‬ ‫ﲔ‬ ‫ﺴ ِﺔ َﻭﻭَﺍ ﹺﺟﺒَﺎِﺗﻬَﺎ ‪َ .‬ﻭﹺﺑﹶﺄﻥﱠ " ﺍﻟﺼﱢﻴَﺎ َﻡ " ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻋِﺒَﺎﺭَﺓﹲ َﻋ ْﻦ ﺍ ْﺳ ﹺﻢ ﹶﺛﻠﹶﺎِﺛ َ‬ ‫ﺨ ْﻤ َ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﻁ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﺠﻨَﺎَﺑ ِﺔ ﻭَﺍﻟﹾﻮُ ﺿُﻮﺀِ َﻭَﺑ ِﻘﻴﱠ ِﺔ ُﺷﺮُﻭ ِ‬ ‫ﺍ ﹾﻟ َ‬ ‫ﺿﻊُ َﻋ ْﻦ ﺇ ْﺑﺮَﺍ ﹺﺯ ِﻫ ْﻢ ؛ َﻭﹺﺑﹶﺄﻥﱠ ﺇﹶﻟ َﻬﻬُ ْﻢ ﺍﻟﱠﺬِﻱ َﺧﹶﻠ َﻖ‬ ‫ﲔ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ َﻳ ُﻌﺪﱡﻭَﻧ ُﻬ ْﻢ ﻓِﻲ ﻛﹸﺘُﹺﺒ ﹺﻬ ْﻢ َﻭَﻳﻀِﻴ ُﻖ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫َﺭ ُﺟﻠﹰﺎ ﻭَﺍ ْﺳ ﹺﻢ ﹶﺛﻠﹶﺎِﺛ َ‬ ‫ﺖ‬ ‫ﺽ ﹶﻓﻜﹶﺎَﻧ ْ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﹶﻓﻬُ َﻮ ِﻋ ْﻨﺪُﻫُ ْﻢ ﺍ ﹾﻟﹺﺈﹶﻟﻪُ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭَﺍ ﹾﻟﹺﺈﻣَﺎ ُﻡ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫ﺐ َﺭ ِ‬ ‫ﺽ ﻫُ َﻮ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ‬ ‫ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ َ‬ ‫ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬ ‫ﻒ َﻳ ْﻌ ﹺﺮﻓﹸﻮَﻧﻪُ‬ ‫ﺲ َﺧ ﹾﻠ ﹶﻘﻪُ ﻭَﻋَﺒﹺﻴﺪَﻩُ ؛ ِﻟﻴُ َﻌﻠﱢ َﻤﻬُ ْﻢ ﹶﻛ ْﻴ َ‬ ‫ﺕ َﻋﻠﹶﻰ َﺭ ﹾﺃﹺﻳ ﹺﻬ ْﻢ ﹶﺃ ﹾﻥ ﻳُ ْﺆﹺﻧ َ‬ ‫ﺤ ﹾﻜ َﻤﺔﹸ ﻓِﻲ ﹸﻇﻬُﻮﺭ ﺍﻟﻠﱠﺎﻫُﻮﺕِ ﺑﹺﻬَﺬﹶﺍ ﺍﻟﻨﱠﺎﺳُﻮ ِ‬ ‫ﺍ ﹾﻟ ِ‬ ‫ﺨ ْﻤ َﺮ َﻭﻳُ ﹾﻄِﻠﻌُﻮَﻧﻪُ َﻋﻠﹶﻰ ﹶﺃ ْﺳﺮَﺍ ﹺﺭ ِﻫ ْﻢ‬ ‫ﺼﲑُ ﻧﺼﲑﻳﺎ ﻣُﺆْﻣِﻨًﺎ ﻳُ ﺠَﺎِﻟﺴُﻮَﻧﻪُ ﻭَﻳَﺸْﺮَﺑُﻮﻥﹶ َﻣ َﻌﻪُ ﺍ ﹾﻟ َ‬ ‫ﲑﻱﱠ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻟﹶﺎ َﻳ ِ‬ ‫ﺼﹺ‬ ‫َﻭَﻳ ْﻌﺒُﺪُﻭَﻧﻪُ ‪َ .‬ﻭﹺﺑﹶﺄﻥﱠ ﺍﻟﻨﱠ ِ‬ ‫ﺤﻠﱢﻔﹸﻮ ُﻩ َﻋﻠﹶﻰ ِﻛ ْﺘﻤَﺎ ِﻥ ﺩِﻳﹺﻨ ِﻪ َﻭ َﻣ ْﻌ ﹺﺮ ﹶﻓ ِﺔ‬ ‫ﺏ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﹶﺃ ﹾﻥ ُﻳ َ‬ ‫ﺨﻄﹶﺎ ﹺ‬ ‫ﻭَﻳُﺰَﻭﱢﺟُﻮﻧَﻪُ ِﻣ ْﻦ ﹺﻧﺴَﺎِﺋ ﹺﻬ ْﻢ ‪َ :‬ﺣﺘﱠﻰ ُﻳ ﺨَﺎ ِﻃَﺒﻪُ ﻣُ َﻌﻠﱢﻤُﻪُ ‪َ .‬ﻭ َﺣﻘِﻴ ﹶﻘﺔﹸ ﺍ ﹾﻟ ِ‬ ‫ﻑ َﺭﺑﱠﻪُ‬ ‫ﺴِﻠﻤًﺎ َﻭﻟﹶﺎ ﹶﻏ ْﻴ َﺮﻩُ ﺇﻟﱠﺎ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺩِﻳﹺﻨ ِﻪ َﻭ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْﻌ ﹺﺮ َ‬ ‫ﺢ ُﻣ ْ‬ ‫ﺼَ‬ ‫ﺨ ِﻪ َﻭﹶﺃﻛﹶﺎﹺﺑ ﹺﺮ ﹶﺃ ْﻫ ﹺﻞ َﻣ ﹾﺬ َﻫﹺﺒ ِﻪ ؛ َﻭ َﻋﻠﹶﻰ ﹶﺃﻟﱠﺎ َﻳ ْﻨ َ‬ ‫َﻣﺸَﺎﹺﻳ ِ‬ ‫ﲔ َﻭ َﺯﻣَﺎ ٍﻥ ‪ .‬ﻓﹶﺎﻟِﺎ ْﺳﻢُ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻓِﻲ ﹶﺃﻭﱠ ﹺﻝ‬ ‫َﻭﹺﺇﻣَﺎ َﻣﻪُ ﹺﺑ ﹸﻈﻬُﻮ ﹺﺭ ِﻩ ﻓِﻲ ﹶﺃ ْﻧﻮَﺍ ﹺﺭ ِﻩ َﻭﹶﺃ ْﺩﻭَﺍ ﹺﺭ ِﻩ ﹶﻓَﻴﻌْ ﹺﺮﻑُ ﺍ ْﻧِﺘﻘﹶﺎ ﹶﻝ ﺍﻟِﺎ ْﺳ ﹺﻢ ﻭَﺍﻟﹾﻤَﻌْﻨَﻰ ﻓِﻲ ﹸﻛﻞﱢ ِﺣ ﹴ‬ ‫ﻒ ‪ .‬ﻭَﻳَﺴْﺘَﺪِﻟﱡﻮﻥﹶ َﻋﻠﹶﻰ َﻫ ِﺬ ِﻩ ﺍﻟﺼﱡﻮ َﺭ ِﺓ ﹶﻛﻤَﺎ َﻳ ْﺰ ُﻋ ﻤُﻮ ﹶﻥ‬ ‫ﺏ ﻭَﺍﻟﹾﻤَﻌْﻨَﻰ ﻫُ َﻮ ﻳُﻮ ُﺳ ُ‬ ‫ﺱ ﺁ َﺩ َﻡ ﻭَﺍﻟﹾﻤَﻌْﻨَﻰ ﻫُ َﻮ ﺷﻴﺚ ﻭَﺍﻟِﺎﺳْﻢُ َﻳ ْﻌﻘﹸﻮ ُ‬ ‫ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺏ ﹶﻓﹺﺈﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ‬ ‫ﻒ ‪ -‬ﻋَﻠﹶﻴْﻬﹺﻤَﺎ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻭَﺍﻟﺴﱠﻠﹶﺎﻡُ ‪ -‬ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪ :‬ﹶﺃﻣﱠﺎ َﻳ ْﻌﻘﹸﻮ ُ‬ ‫ﺏ َﻭﻳُﻮﺳُ َ‬ ‫ﹺﺑﻤَﺎ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﺍ ﹾﻟ َﻌﻈِﻴ ﹺﻢ ِﺣﻜﹶﺎَﻳ ﹰﺔ َﻋ ْﻦ َﻳ ْﻌﻘﹸﻮ َ‬ ‫ﺏ ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﻒ ﹶﻓﻜﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟ َﻤ ﹾﻄﻠﹸﻮ َ‬ ‫ﻑ ﹶﺃﺳَْﺘﻐْ ِﻔﺮُ ﹶﻟ ﹸﻜ ْﻢ َﺭﺑﱢﻲ { َﻭﹶﺃﻣﱠﺎ ﻳُﻮ ُﺳ ُ‬ ‫ﺍﻟِﺎ ْﺳ َﻢ ﹶﻓﻤَﺎ ﹶﻗ َﺪ َﺭ ﹶﺃ ﹾﻥ َﻳَﺘ َﻌﺪﱠﻯ َﻣﻨْ ﹺﺰﹶﻟَﺘﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ ‪َ } :‬ﺳ ْﻮ َ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ ﻣُﻮﺳَﻰ ﻫُ َﻮ ﺍﻟِﺎ ْﺳ َﻢ‬ ‫ﺼﺮﱢﻑُ َﻭَﻳ ْ‬ ‫ﺐ َﻋﹶﻠ ْﻴﻜﹸﻢُ ﺍ ﹾﻟَﻴ ْﻮ َﻡ { ﹶﻓﹶﻠ ْﻢ ُﻳ َﻌ ﻠﱢ ْﻖ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﻩ ؛ ِﻟﹶﺄﻧﱠﻪُ َﻋِﻠ َﻢ ﹶﺃﻧﱠﻪُ ﺍ ﹾﻟﹺﺈﹶﻟﻪُ ﺍ ﹾﻟﻤَُﺘ َ‬ ‫‪ } :‬ﻟﹶﺎ َﺗ ﹾﺜﺮﹺﻳ َ‬ ‫ﺲ ﺇﻟﱠﺎ ﻟِﺮَﺑﱢﻬَﺎ‬ ‫ﺖ ﹶﺃ ْﻣ َﺮﻩُ ؛ َﻭ َﻫ ﹾﻞ ُﺗ َﺮﺩﱡ ﺍﻟﺸﱠ ْﻤ ُ‬ ‫ﺲ ﹶﻟﻤﱠﺎ ﺃﹶﻣَﺮَﻫَﺎ ﹶﻓﹶﺄﻃﹶﺎ َﻋ ْ‬ ‫ﺕ ﹶﻟﻪُ ﺍﻟﺸﱠ ْﻤ ُ‬ ‫َﻭﻳُﻮ َﺷ َﻊ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪ :‬ﻳُﻮ َﺷﻊُ ُﺭﺩﱠ ْ‬ ‫ﺵ‬ ‫ﺠ َﺰ َﻋ ْﻦ ﺇ ْﺣﻀَﺎ ﹺﺭ َﻋ ْﺮ ﹺ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ ُﺳﹶﻠ ْﻴﻤَﺎ ﹶﻥ ﻫُ َﻮ ﺍﻟِﺎ ْﺳ َﻢ ﻭﺁﺻﻒ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﻘﹶﺎ ِﺩﺭُ ﺍ ﹾﻟﻤُ ﹾﻘَﺘ ِﺪﺭُ ‪َ .‬ﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪ُ :‬ﺳﹶﻠ ْﻴﻤَﺎ ﹸﻥ َﻋ َ‬ ‫َﻭَﻳ ْ‬ ‫ﺑﻠﻘﻴﺲ َﻭﹶﻗ َﺪ َﺭ َﻋﹶﻠ ْﻴ ِﻪ ﺁﺻﻒ ِﻟﹶﺄﻥﱠ ُﺳﹶﻠ ْﻴﻤَﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ﺍﻟﺼﱡﻮ َﺭ ﹶﺓ ﻭﺁﺻﻒ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﻘﹶﺎ ِﺩ َﺭ ﺍﻟﹾﻤُﻘﹾَﺘ ِﺪ َﺭ َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎِﺋﻠﹸﻬُ ْﻢ ‪ :‬ﻫَﺎﺑﹺﻴﻞﹸ‬ ‫ﻂ ﺇﹶﻟﻰ‬ ‫ﲔ ﻭَﺍﺣِﺪًﺍ ﻭَﺍﺣِﺪًﺍ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍﻟﻨﱠ َﻤ ِ‬ ‫ﻒ ﻳُﻮ َﺷﻊُ ﺁﺻﻒ ﴰﻌﻮﻥ ﺍﻟﺼﱠﻔﹶﺎ َﺣ ْﻴ َﺪﺭُ َﻭَﻳ ُﻌﺪﱡﻭ ﹶﻥ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎﺀَ ﻭَﺍﻟﹾﻤُﺮْ َﺳِﻠ َ‬ ‫ﺷﻴﺚ ﻳُﻮ ُﺳ ُ‬ ‫ﺻﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َﻌ َﺪ َﺩ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪ :‬ﻣُ ﺤَﻤﱠﺪٌ ﻫُ َﻮ ﺍﻟِﺎ ْﺳ ُﻢ َﻭ َﻋِﻠﻲﱞ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ َﻭﻳُﻮ ِ‬ ‫َﺯ َﻣ ﹺﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺏ ﻓِﻲ ﺍﻟﺪﱢﻳ ﹺﻦ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﹶﺃﻥﱠ ﻋَﻠِﻴ‪‬ﺎ ﻫُ َﻮ ﺍﻟﺮﱠﺏﱡ َﻭﹶﺃ ﹾﻥ ﻣُ ﺤَﻤﱠﺪًﺍ ﻫُ َﻮ‬ ‫ﺨﻄﹶﺎ ﹺ‬ ‫ﺍﻟﺘﱠﺮْﺗِﻴﺐﹺ ﻓِﻲ ﹸﻛﻞﱢ َﺯﻣَﺎ ٍﻥ ﺇﻟﹶﻰ َﻭ ﹾﻗِﺘﻨَﺎ ﻫَﺬﹶﺍ ‪ .‬ﹶﻓ ِﻤ ْﻦ َﺣﻘِﻴ ﹶﻘ ِﺔ ﺍ ﹾﻟ ِ‬

‫ﺴ ِﻪ ﻓِﻲ ُﺷﻬُﻮ ﹺﺭ َﺳَﻨ ِﺔ َﺳ ْﺒ ِﻌﻤِﺎﹶﺋ ٍﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ‪:‬‬ ‫ﻀﻠﹶﺎِﺋ ﹺﻬ ْﻢ ِﻟَﻨ ﹾﻔ ِ‬ ‫ﺸ َﺪ َﺑ ْﻌﺾُ ﹶﺃﻛﹶﺎﹺﺑ ﹺﺮ ُﺭ َﺅﺳَﺎِﺋ ﹺﻬ ْﻢ َﻭﹸﻓ َ‬ ‫ﺏ َﻭﹶﺃ ْﻧ َ‬ ‫ﺏ َﻭﹶﺃﻥﱠ َﺳ ﹾﻠﻤَﺎ ﹶﻥ ﻫُ َﻮ ﺍ ﹾﻟﺒَﺎ ُ‬ ‫ﺤ ﺠَﺎ ُ‬ ‫ﺍ ﹾﻟ ِ‬ ‫ﺏ َﻋﹶﻠ ْﻴ ِﻪ ﺇﻟﱠﺎ ﻣُ ﺤَﻤﱠﺪٌ ﺍﻟﺼﱠﺎ ِﺩ ﻕُ ﺍ ﹾﻟﹶﺄ ِﻣﲔُ َﻭﻟﹶﺎ ﹶﻃﺮﹺﻳ َﻖ ﺇﹶﻟ ْﻴ ِﻪ ﺇﻟﱠﺎ َﺳ ﹾﻠﻤَﺎ ﹸﻥ ﺫﹸﻭ‬ ‫ﹶﺃ ْﺷ َﻬﺪُ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺇﹶﻟ َﻪ ﺇﻟﱠﺎ ﺣﻴﺪﺭﺓ ﺍ ﹾﻟﹶﺄ ْﻧ َﺰ ﻉُ ﺍ ﹾﻟَﺒ ِﻄﲔُ َﻭﻟﹶﺎ ِﺣ ﺠَﺎ َ‬ ‫ﺸ َﺮ ﻧَﻘِﻴﺒًﺎ‬ ‫ﺴﺔﹸ ﺍﹾﻟﹶﺄ ْﻳﺘَﺎ ُﻡ ﻭَﺍﻟِﺎﺛﹾﻨَﺎ َﻋ َ‬ ‫ﺨ ْﻤ َ‬ ‫ﻚ ﺍ ﹾﻟ َ‬ ‫ﻚ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍﻟﺘﱠﺮْﺗِﻴﺐﹺ ﹶﻟ ْﻢ َﻳ َﺰ ﹾﻝ َﻭﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ َﻭ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ ﺍ ﹾﻟ َﻤِﺘﲔُ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺇﻥﱠ ﹶﺫِﻟ َ‬ ‫ﺏ ﻭَﺍﻟﹾﺒَﺎﺏﹺ‬ ‫ﺤ ﺠَﺎ ﹺ‬ ‫َﻭﹶﺃ ْﺳﻤَﺎ ُﺅ ُﻫ ْﻢ ﻣَﺸْﻬُﻮﺭَﺓﹲ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ َﻭ َﻣ ْﻌ ﻠﹸﻮ َﻣ ﹲﺔ ِﻣ ْﻦ ﻛﹸﺘُﹺﺒ ﹺﻬ ْﻢ ﺍﻟﹾ ﺨَﺒﹺﻴﺜﹶﺔِ َﻭﹶﺃﻧﱠﻬُ ْﻢ ﻟﹶﺎ َﻳﺰَﺍﻟﹸﻮ ﹶﻥ ُﻳ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ َﻣ َﻊ ﺍﻟﺮﱠﺏﱢ ﻭَﺍ ﹾﻟ ِ‬ ‫ﺏ‪-‬‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ﺴ ِﺔ ﻫُ َﻮ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍ ﹾﻟ َ‬ ‫ﺲ ﺍ ﹾﻟﹶﺄﺑَﺎِﻟ َ‬ ‫ﻓِﻲ ﹸﻛﻞﱟ ﹶﻛ ْﻮ ﹴﺭ َﻭ َﺩ ْﻭ ﹴﺭ ﺃﹶﺑَﺪًﺍ ﺳَﺮْﻣَﺪًﺍ َﻋﻠﹶﻰ ﺍﻟﺪﱠﻭَﺍ ﹺﻡ ﻭَﺍﻟِﺎﺳِْﺘ ْﻤﺮَﺍ ﹺﺭ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪ :‬ﺇﻥﱠ ﺇ ْﺑﻠِﻴ َ‬ ‫ﲔ َﻭ َﺷﺮﱠﹶﻓﻬُﻢْ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨ ُﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﹸﺛﻢﱠ ُﻋ ﹾﺜﻤَﺎ ﹸﻥ ‪َ -‬ﺭ ِ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ‪َ -‬ﻭَﻳﻠِﻴ ِﻪ ﻓِﻲ ﺭُ ْﺗَﺒ ِﺔ ﺍﻹﺑﻠﻴﺴﻴﺔ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ َﺭ ِ‬ ‫َﺭ ِ‬ ‫ﺖ‬ ‫ﲔ ﻭَﺍﻟﹾﻤُﻔﹾﺴِﺪِﻳﻦَ ‪ -‬ﹶﻓﻠﹶﺎ ﻳَﺰَﺍﻟﹸﻮﻥﹶ َﻣ ْﻮﺟُﻮﺩِﻳ َﻦ ﻓِﻲ ﹸﻛﻞﱢ َﻭ ﹾﻗ ٍ‬ ‫ﻉ ﺍﻟﻀﱠﺎﻟﱢ َ‬ ‫َﻭﹶﺃ ْﻋﻠﹶﻰ ُﺭَﺗَﺒﻬُ ْﻢ َﻋ ْﻦ ﹶﺃ ﹾﻗﻮَﺍ ﹺﻝ ﺍﻟﹾﻤُﻠﹾ ﺤِﺪِﻳﻦَ ﻭَﺍﻧْﺘِ ﺤَﺎﻝﹺ ﹶﺃ ْﻧﻮَﺍ ﹺ‬ ‫ﺩَﺍﺋِﻤًﺎ ﺣَﺴْﺒَﻤَﺎ ﺫﹸ ِﻛ َﺮ ِﻣ ْﻦ ﺍﻟﺘﱠﺮْﺗِﻴﺐﹺ ‪َ .‬ﻭِﻟ َﻤﺬﹶﺍ ِﻫﹺﺒ ﹺﻬ ْﻢ ﺍ ﹾﻟﻔﹶﺎ ِﺳ َﺪ ِﺓ ﺷُﻌَﺐٌ َﻭَﺗﻔﹶﺎ ﺻِﻴﻞﹸ َﺗ ْﺮ ﹺﺟﻊُ ﺇﻟﹶﻰ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹸﺄ ﺻُﻮ ﹺﻝ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ َﺭ ِﺓ ‪.‬‬ ‫ﺸﻬُﻮﺭُﻭ ﹶﻥ ﻣَُﺘﻈﹶﺎﻫِﺮُﻭ ﹶﻥ ﺑﹺﻬَﺬﹶﺍ‬ ‫ﲑ ِﻣ ْﻦ ﹺﺑﻠﹶﺎ ِﺩ ﺍﻟﺸﱠﺎ ﹺﻡ ) َﻭ ُﻫ ْﻢ َﻣ ْﻌﺮُﻭﻓﹸﻮ ﹶﻥ َﻣ ْ‬ ‫ﺐ ﹶﻛﹺﺒ ﹴ‬ ‫ﺖ َﻋﻠﹶﻰ ﺟَﺎﹺﻧ ﹴ‬ ‫َﻭ َﻫ ِﺬ ِﻩ ﺍﻟﻄﱠﺎِﺋ ﹶﻔﺔﹸ ﺍ ﹾﻟ َﻤ ﹾﻠﻌُﻮَﻧﺔﹸ ﺍ ْﺳَﺘ ْﻮﹶﻟ ْ‬ ‫ﺱ ﹶﺃ ْﻳﻀًﺎ ﻓِﻲ‬ ‫ﲔ َﻭ ُﻋ ﹶﻠﻤَﺎِﺋ ﹺﻬ ْﻢ َﻭ ِﻣ ْﻦ ﻋَﺎﻣﱠ ِﺔ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺐ َﻭﹶﻗ ْﺪ َﺣﻘﱠ َﻖ ﺃﹶﺣْﻮَﺍﻟﹶﻬُﻢْ ﹸﻛ ﱡﻞ َﻣ ْﻦ ﺧَﺎﹶﻟ ﹶﻄﻬُ ْﻢ َﻭ َﻋ َﺮﹶﻓﻬُ ْﻢ ِﻣ ْﻦ ُﻋ ﹶﻘﻠﹶﺎ َﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺍ ﹾﻟ َﻤ ﹾﺬ َﻫ ﹺ‬ ‫ﲔ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺒﻠﹶﺎ ِﺩ‬ ‫ﺨ ﹸﺬﻭِﻟ َ‬ ‫ﺞ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺖ ﺍ ْﺳﺘِﻴﻠﹶﺎ ِﺀ ﺍ ﹾﻟﹺﺈ ﹾﻓ ﹺﺮ ْﻧ ﹺ‬ ‫ﺱ َﻭ ﹾﻗ َ‬ ‫ﺴﺘُﻮ َﺭ ﹰﺓ َﻋ ْﻦ ﹶﺃ ﹾﻛﹶﺜ ﹺﺮ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺖ َﻣ ْ‬ ‫ﻫَﺬﹶﺍ ﺍﻟﺰﱠﻣَﺎ ِﻥ ؛ ِﻟﹶﺄﻥﱠ ﺃﹶﺣْﻮَﺍﻟﹶﻬُﻢْ ﻛﹶﺎَﻧ ْ‬ ‫ﲑ ﺟﹺﺪ‪‬ﺍ ‪ .‬ﹶﻓ َﻬ ﹾﻞ َﻳ ﺠُﻮ ُﺯ‬ ‫ﺿﻠﹶﺎﹸﻟ ُﻬ ْﻢ ‪ .‬ﻭَﺍﻟِﺎﺑْﺘِﻠﹶﺎﺀُ ﹺﺑ ﹺﻬ ْﻢ ﹶﻛِﺜ ٌ‬ ‫ﻒ ﺣَﺎﹸﻟ ُﻬ ْﻢ َﻭ ﹶﻇ َﻬ َﺮ َ‬ ‫ﺸ َ‬ ‫ﺕ ﹶﺃﻳﱠﺎ ُﻡ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﺍ ْﻧ ﹶﻜ َ‬ ‫ﺍﻟﺴﱠﺎ ِﺣِﻠﻴﱠ ِﺔ ؛ ﹶﻓﹶﻠﻤﱠﺎ ﺟَﺎ َﺀ ْ‬

‫ﺠ ْﺒ ﹺﻦ ﺍ ﹾﻟ َﻤ ْﻌﻤُﻮ ﹺﻝ‬ ‫ﺤ ﹺﻬ ْﻢ ﻭَﺍﻟﹾ ﺤَﺎﻟﹶﺔﹸ َﻫ ِﺬ ِﻩ ﹶﺃ ْﻡ ﹶﻟﺎ ؟ ﻭَﻣَﺎ ُﺣ ﹾﻜ ُﻢ ﺍ ﹾﻟ ُ‬ ‫ﺤ ﱡﻞ ﹶﺃ ﹾﻛﻞﹸ ﹶﺫﺑَﺎِﺋ ِ‬ ‫ﺝ ِﻣ ْﻨ ُﻬ ْﻢ ؟ َﻭ َﻫ ﹾﻞ َﻳ ِ‬ ‫ِﻟﻤُﺴِْﻠ ﹺﻢ ﹶﺃ ﹾﻥ ﻳُ َﺰﻭﱢ َﺟﻬُ ْﻢ ﹶﺃ ْﻭ َﻳَﺘ َﺰﻭﱠ َ‬

‫ﲔ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ َﻭ َﻫ ﹾﻞ َﻳ ﺠُﻮ ُﺯ‬ ‫ﺴ ﹺﻬ ْﻢ ؟ َﻭ َﻫ ﹾﻞ َﻳ ﺠُﻮ ُﺯ َﺩ ﹾﻓﻨُﻬُ ْﻢ َﺑ ْﻴ َﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺤِﺘ ﹺﻬ ْﻢ ؟ َﻭﻣَﺎ ُﺣ ﹾﻜ ُﻢ ﺃﹶﻭَﺍﻧﹺﻴﻬﹺﻢْ َﻭ َﻣﻠﹶﺎﹺﺑ ِ‬ ‫ﺤ ِﺔ ﹶﺫﺑﹺﻴ َ‬ ‫ِﻣ ْﻦ ﺇ ْﻧ ﹶﻔ َ‬ ‫ﺨﺪَﺍﻡُ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ِﻣ ْﻦ ﹺﺭﺟَﺎ ﹺﻝ‬ ‫ﺠﺐُ َﻋﻠﹶﻰ َﻭِﻟﻲﱢ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﻗ ﹾﻄﻌُﻬُ ْﻢ ﻭَﺍ ْﺳِﺘ ْ‬ ‫ﺴﻠِﻴ ُﻤﻬَﺎ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ؟ ﹶﺃ ْﻡ َﻳ ﹺ‬ ‫ﲔ َﻭَﺗ ْ‬ ‫ﺨﺪَﺍ ُﻣ ُﻬ ْﻢ ﻓِﻲ ﹸﺛﻐُﻮ ﹺﺭ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺍ ْﺳِﺘ ْ‬ ‫ﻚ ؟ ﻭَﺇﹺﺫﹶﺍ ﺍﺳَْﺘ ﺨْ َﺪ َﻣﻬُﻢْ‬ ‫ﲔ ﺍﻟﻜﻔﺎﺓ َﻭ َﻫ ﹾﻞ َﻳ ﹾﺄﹶﺛﻢُ ﺇﺫﹶﺍ ﹶﺃﺧﱠ َﺮ ﹶﻃ ْﺮ َﺩ ُﻫ ْﻢ ؟ ﹶﺃ ْﻡ َﻳ ﺠُﻮ ُﺯ ﹶﻟﻪُ ﺍﻟﺘﱠ َﻤﻬﱡ ﹸﻞ َﻣ َﻊ ﹶﺃﻥﱠ ﻓِﻲ َﻋ ْﺰ ِﻣ ِﻪ ﹶﺫِﻟ َ‬ ‫ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﻀ ﹺﻬ ْﻢ َﺑ ِﻘﻴﱠ ﹲﺔ ِﻣ ْﻦ‬ ‫ﺖ ﺍ ﹾﻟﻤَﺎ ﹺﻝ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻭَﺇﹺﺫﹶﺍ ﺻَﺮَﻓﹶﻬَﺎ َﻭَﺗﹶﺄﺧﱠ َﺮ ِﻟَﺒ ْﻌ ِ‬ ‫ﺻ ْﺮﻑُ ﹶﺃ ْﻣﻮَﺍ ﹺﻝ َﺑ ْﻴ ِ‬ ‫َﻭﹶﺃﻗﹾ ﹶﻄ َﻌﻬُﻢْ ﹶﺃ ْﻭ ﹶﻟ ْﻢ ُﻳ ﹾﻘ ِﻄ ْﻌ ُﻬ ْﻢ َﻫ ﹾﻞ َﻳ ﺠُﻮ ُﺯ ﹶﻟﻪُ َ‬ ‫ﻚ َﻫ ﹾﻞ‬ ‫ﺻ َﺪﻩُ ِﻟ ﹶﺬِﻟ َ‬ ‫ﲔ ﹶﺃ ْﻭ ﹶﺃﺭْ َ‬ ‫ﺤﻘﱢ َ‬ ‫ﲔ ﹶﺃ ْﻭ ﺍﻟﹾﻤُﺴَْﺘ ِ‬ ‫ﺻ َﺮﹶﻓﻪُ َﻋﻠﹶﻰ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ِﻣ ْﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺴﻤﱠﻰ ؛ ﹶﻓﹶﺄﺧﱠ َﺮﻩُ َﻭِﻟﻲﱡ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ َﻋ ْﻨﻪُ َﻭ َ‬ ‫َﻣ ْﻌﻠﹸﻮ ِﻣ ِﻪ ﺍ ﹾﻟ ُﻤ َ‬ ‫ﺠﺐُ َﻋﹶﻠ ْﻴ ِﻪ ؟ َﻭ َﻫ ﹾﻞ ِﺩﻣَﺎ ُﺀ ﺍﻟﻨﺼﲑﻳﺔ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭﹺﻳ َﻦ ُﻣﺒَﺎﺣَﺔﹲ ﻭَﺃﹶﻣْﻮَﺍﻟﹸﻬُ ْﻢ ﺣَﻠﹶﺎﻝﹲ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ ﻭَﺇﹺﺫﹶﺍ‬ ‫َﻳ ﺠُﻮ ُﺯ ﹶﻟﻪُ ِﻓ ْﻌﻞﹸ َﻫ ِﺬ ِﻩ ﺍﻟﺼﱡ َﻮ ﹺﺭ ؟ ﹶﺃ ْﻡ َﻳ ﹺ‬ ‫ﲔ َﻭ َﺣﺬﱠ َﺭ ﹶﺃ ْﻫ ﹶﻞ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ِﻣ ْﻦ‬ ‫ﺟَﺎ َﻫ َﺪﻫُ ْﻢ َﻭِﻟﻲﱡ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﺃﻳﱠ َﺪﻩُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﹺﺑﹺﺈ ْﺧﻤَﺎ ِﺩ ﺑَﺎ ِﻃِﻠ ﹺﻬ ْﻢ َﻭﹶﻗ ﹶﻄ َﻌﻬُﻢْ ِﻣ ْﻦ ُﺣﺼُﻮ ِﻥ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺤ ﹺﻬ ْﻢ َﻭﹶﺃﻟﹾ َﺰ َﻣﻬُﻢْ ﺑﹺﺎﻟﺼﱠ ْﻮ ﹺﻡ ﻭَﺍﻟﺼﱠﻠﹶﺎﺓِ َﻭ َﻣَﻨ َﻌﻬُﻢْ ِﻣ ْﻦ ﺇ ﹾﻇﻬَﺎ ﹺﺭ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻞ َﻭ ُﻫ ْﻢ ﺍﻟﱠﺬِﻳﻦَ ﻳَﻠﹸﻮَﻧﻪُ ِﻣ ْﻦ‬ ‫ﺤِﺘ ﹺﻬ ْﻢ َﻭﹶﺃ ﹾﻛ ﹺﻞ ﹶﺫﺑَﺎِﺋ ِ‬ ‫ُﻣﻨَﺎ ﹶﻛ َ‬ ‫ﺲ َﻭ ِﺩﻳَﺎ ﹺﺭ‬ ‫ﺼﺪﱢﻱ ﻭَﺍﻟﺘﱠ َﺮ ﺻﱡ ِﺪ ِﻟ ِﻘﺘَﺎ ﹺﻝ ﺍﻟﺘﱠﺘَﺎ ﹺﺭ ﻓِﻲ ﹺﺑﻠﹶﺎ ِﺩ ِﻫ ْﻢ َﻭ َﻫ ْﺪ ﹺﻡ ﹺﺑﻠﹶﺎ ِﺩ َﺳﹺﻴ َ‬ ‫ﻀﻞﹸ َﻭﹶﺃﻛﹾﹶﺜﺮُ ﺃﹶﺟْﺮًﺍ ِﻣ ْﻦ ﺍﻟﺘﱠ َ‬ ‫ﻚ ﹶﺃ ﹾﻓ َ‬ ‫ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ‪َ :‬ﻫ ﹾﻞ ﹶﺫِﻟ َ‬ ‫ﻂ ﻓِﻲ‬ ‫ﻀﻞﹸ ِﻣ ْﻦ ﹶﻛ ْﻮﹺﻧ ِﻪ ﻳُ ﺠَﺎ ِﻫﺪُ ﺍﻟﻨﺼﲑﻳﺔ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭﹺﻳ َﻦ ﻣُﺮَﺍﺑﹺﻄﹰﺎ ؟ َﻭَﻳﻜﹸﻮ ﹸﻥ ﹶﺃ ْﺟﺮُ َﻣ ْﻦ ﺭَﺍَﺑ ﹶ‬ ‫ﺞ َﻋﻠﹶﻰ ﺃﹶﻫْﻠِﻬَﺎ ؟ ﹶﺃ ْﻡ ﻫَﺬﹶﺍ ﹶﺃ ﹾﻓ َ‬ ‫ﺍ ﹾﻟﹺﺈ ﹾﻓ ﹺﺮْﻧ ﹺ‬ ‫ﻑ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭﹺﻳ َﻦ‬ ‫ﺠﺐُ َﻋﻠﹶﻰ َﻣ ْﻦ َﻋ َﺮ َ‬ ‫ﺼ ِﺪ ﺍﻟﻔﺮﻧﺞ ﹶﺃ ﹾﻛَﺒﺮُ ﹶﺃ ْﻡ ﻫَﺬﹶﺍ ﹶﺃ ﹾﻛَﺒﺮُ ﺃﹶﺟْﺮًﺍ ؟ َﻭ َﻫ ﹾﻞ َﻳ ﹺ‬ ‫ﺸَﻴ ﹶﺔ ﹶﻗ ْ‬ ‫ﺤ ﹺﺮ َﺧ ْ‬ ‫ﺍﻟﱡﺜﻐُﻮ ﹺﺭ َﻋﻠﹶﻰ ﺳَﺎ ِﺣ ﹺﻞ ﺍ ﹾﻟَﺒ ْ‬ ‫ﻀ ُﻬ ْﻢ‬ ‫ﻱ َﺑ ْﻌ َ‬ ‫ﺸ ﹺﻬ َﺮ ﹶﺃ ْﻣ َﺮ ُﻫ ْﻢ َﻭُﻳﺴَﺎ ِﻋ َﺪ َﻋﻠﹶﻰ ﺇ ْﺑﻄﹶﺎ ﹺﻝ ﺑَﺎ ِﻃِﻠ ﹺﻬ ْﻢ َﻭﹺﺇ ﹾﻇﻬَﺎ ﹺﺭ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﹶﻓﹶﻠ َﻌﻞﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْﻬ ِﺪ َ‬ ‫َﻭ َﻣﺬﹶﺍ ِﻫَﺒﻬُ ْﻢ ﹶﺃ ﹾﻥ ﻳُ ْ‬ ‫ﻚ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟ َﻌﻈِﻴ ﹺﻢ ﹶﺃ ْﻡ َﻳ ﺠُﻮ ُﺯ ﺍﻟﺘﱠﻐَﺎﹸﻓ ﹸﻞ‬ ‫ﲔ َﺑ ْﻌ َﺪ ُﺧﺮُﻭ ﹺﺟ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﺠ َﻌ ﹶﻞ ِﻣ ْﻦ ﺫﹸﺭﱢﻳﱠِﺘ ﹺﻬ ْﻢ َﻭﹶﺃ ْﻭﻟﹶﺎ ِﺩ ِﻫ ْﻢ ﻣُﺴِْﻠ ِﻤ َ‬ ‫ﺇﻟﹶﻰ ﺍﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﻚ ﻭَﺍﻟﹾﻤُ ﺠَﺎﻫِﺪُ ﻓِﻴ ِﻪ ﻭَﺍﻟﹾﻤُﺮَﺍﺑﹺﻂﹸ ﹶﻟﻪُ ﻭَﺍﻟﹾﻤُﻠﹶﺎﺯﹺﻡُ َﻋﹶﻠ ْﻴ ِﻪ ؟ َﻭ ﹾﻟَﺘ ْﺒﺴُﻄﹸﻮﺍ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹶﻝ ﻓِﻲ‬ ‫ﺠَﺘ ﹺﻬﺪُ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫َﻋ ْﻨ ُﻬ ْﻢ ﻭَﺍ ﹾﻟﹺﺈ ْﻫﻤَﺎ ﹸﻝ ؟ ﻭَﻣَﺎ ﹶﻗ َﺪ َﺭ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺴُﺒﻨَﺎ ﺍﻟﻠﱠ ُﻪ َﻭﹺﻧ ْﻌ َﻢ ﺍ ﹾﻟ َﻮﻛِﻴ ﹸﻞ ‪.‬‬ ‫ﲔ َﻣ ﹾﺄﺟُﻮﺭﹺﻳ َﻦ ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﺇﻧﱠ ُﻪ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﻗﹶﺪِﻳﺮٌ ؛ َﻭ َﺣ ْ‬ ‫ﻚ ُﻣﺜﹶﺎﹺﺑ َ‬ ‫ﹶﺫِﻟ َ‬ ‫ﺍﻟﹾ ﺠَﻮَﺍﺏُ‬ ‫ﺴﻤﱠ ْﻮ ﹶﻥ‬ ‫ﲔ ‪َ .‬ﻫ ُﺆﻟﹶﺎ ِﺀ ﺍ ﹾﻟ ﹶﻘ ْﻮ ُﻡ ﺍ ﹾﻟﻤُ َ‬ ‫ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬ ‫ﺱ ﹶﺃ ْﺣﻤَﺪ ﺍ ْﺑ ُﻦ ﺗﻴﻤﻴﺔ ‪ :‬ﺍ ﹾﻟ َ‬ ‫ﺏ َﺷ ْﻴ ﺦُ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ﺃﹶﺑُﻮ ﺍ ﹾﻟ َﻌﺒﱠﺎ ﹺ‬ ‫ﹶﻓﹶﺄﺟَﺎ َ‬ ‫ﲔ‬ ‫ﺸ ﹺﺮ ِﻛ َ‬ ‫ﲑ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤ ْ‬ ‫ﻑ ﺍ ﹾﻟ ﹶﻘﺮَﺍ ِﻣ ﹶﻄ ِﺔ ﺍ ﹾﻟﺒَﺎ ِﻃﹺﻨﻴﱠ ِﺔ ﹶﺃ ﹾﻛ ﹶﻔﺮُ ِﻣ ْﻦ ﺍ ﹾﻟَﻴﻬُﻮ ِﺩ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ ؛ َﺑ ﹾﻞ َﻭﹶﺃﻛﹾ ﹶﻔﺮُ ِﻣ ْﻦ ﹶﻛِﺜ ﹴ‬ ‫ﺻﻨَﺎ ِ‬ ‫ﺑﺎﻟﻨﺼﲑﻳﺔ ُﻫ ْﻢ َﻭﺳَﺎِﺋ ُﺮ ﹶﺃ ْ‬ ‫ﲔ ِﻣ ﹾﺜ ﹶﻞ ﹸﻛﻔﱠﺎ ﹺﺭ ﺍﻟﺘﱠﺘَﺎ ﹺﺭ ﻭﺍﻟﻔﺮﻧﺞ‬ ‫ﺿ َﺮ ﹺﺭ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ﺍ ﹾﻟ ُﻤ ﺤَﺎ ﹺﺭﹺﺑ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃ ْﻋ ﹶﻈﻢُ ِﻣ ْﻦ َ‬ ‫ﺤﻤﱠ ٍﺪ َ‬ ‫ﺿ َﺮﺭُﻫُ ْﻢ َﻋﻠﹶﻰ ﺃﹸﻣﱠ ِﺔ ﻣُ َ‬ ‫َﻭ َ‬

‫ﺤﻘِﻴ ﹶﻘ ِﺔ ﻟﹶﺎ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ‬ ‫ﺖ َﻭ ُﻫ ْﻢ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﺸﻴﱡ ﹺﻊ ﻭَﻣُﻮَﺍﻟﹶﺎﺓِ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟَﺒ ْﻴ ِ‬ ‫ﲔ ﺑﹺﺎﻟﺘﱠ َ‬ ‫َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ؛ ﹶﻓﹺﺈ ﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ َﻳَﺘﻈﹶﺎ َﻫﺮُﻭ ﹶﻥ ِﻋ ْﻨ َﺪ ُﺟﻬﱠﺎ ﹺﻝ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﲔ ﹶﻗ ْﺒ ﹶﻞ‬ ‫ﺏ َﻭﻟﹶﺎ َﺟﻨﱠ ٍﺔ َﻭﻟﹶﺎ ﻧَﺎ ﹴﺭ َﻭﻟﹶﺎ ﹺﺑﹶﺄ َﺣ ِﺪ ِﻣ ْﻦ ﺍﻟﹾﻤُﺮْ َﺳِﻠ َ‬ ‫ﺏ َﻭﻟﹶﺎ ِﻋﻘﹶﺎ ﹴ‬ ‫ﹺﺑﺎﹶﻟﻠﱠ ِﻪ َﻭﻟﹶﺎ ﹺﺑ َﺮﺳُﻮِﻟ ِﻪ َﻭﻟﹶﺎ ﹺﺑ ِﻜﺘَﺎﹺﺑ ِﻪ َﻭﻟﹶﺎ ﹺﺑﹶﺄ ْﻣ ﹺﺮ َﻭﻟﹶﺎ َﻧ ْﻬ ﹴﻲ َﻭﻟﹶﺎ ﹶﺛﻮَﺍ ﹴ‬ ‫ﻑ ِﻋ ْﻨ َﺪ ُﻋﹶﻠﻤَﺎ ِﺀ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﻟﹶﺎ ﹺﺑ ِﻤﻠﱠ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻤﹶﻠ ﹺﻞ ﺍﻟﺴﱠﺎِﻟ ﹶﻔ ِﺔ َﺑ ﹾﻞ َﻳ ﹾﺄ ُﺧﺬﹸﻭ ﹶﻥ ﹶﻛﻠﹶﺎ َﻡ ﺍﻟﻠﱠ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﺍ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬ ‫ﺤﻤﱠ ٍﺪ َ‬ ‫ﻣُ َ‬ ‫ﺲ ﻣَﺎ ﹶﺫ ﹶﻛ َﺮ ُﻩ ﺍﻟﺴﱠﺎِﺋﻞﹸ َﻭ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﻫَﺬﹶﺍ‬ ‫ﲔ ﻳَﺘَﺄﹶﻭﱠﻟﹸﻮﻧَﻪُ َﻋﻠﹶﻰ ﹸﺃﻣُﻮ ﹴﺭ َﻳ ﹾﻔَﺘﺮُﻭَﻧﻬَﺎ ؛ َﻳﺪﱠﻋُﻮ ﹶﻥ ﺃﹶﻧﱠﻬَﺎ ِﻋ ﹾﻠﻢُ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻦ ؛ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺲ ﹶﻟ ُﻬ ْﻢ َﺣﺪﱞ ﻣَ ﺤْﺪُﻭﺩٌ ﻓِﻴﻤَﺎ َﻳﺪﱠﻋُﻮَﻧﻪُ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈ ﹾﻟ ﺤَﺎ ِﺩ ﻓِﻲ ﹶﺃ ْﺳﻤَﺎ ِﺀ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﻭَﺁﻳَﺎِﺗ ِﻪ ﻭَﺗَ ﺤْﺮﹺﻳﻒِ ﹶﻛﻠﹶﺎ ﹺﻡ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺲ ؛ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻟ ْﻴ َ‬ ‫ﺠْﻨ ﹺ‬ ‫ﺍ ﹾﻟ ﹺ‬ ‫ﺿ ِﻌ ِﻪ ؛ ﺇ ﹾﺫ َﻣ ﹾﻘﺼُﻮ ُﺩ ُﻫ ْﻢ ﺇ ْﻧﻜﹶﺎ ُﺭ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َﻭ َﺷﺮَﺍِﺋ ﹺﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﹺﺑ ﹸﻜﻞﱢ ﹶﻃﺮﹺﻳ ﹴﻖ َﻣ َﻊ ﺍﻟﺘﱠﻈﹶﺎﻫُ ﹺﺮ ﹺﺑﹶﺄﻥﱠ ِﻟ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ‬ ‫َﺗﻌَﺎﻟﹶﻰ َﻭ َﺭﺳُﻮِﻟ ِﻪ َﻋ ْﻦ َﻣﻮَﺍ ِ‬ ‫ﺲ " َﻣﻌْ ﹺﺮﹶﻓﺔﹸ ﹶﺃ ْﺳﺮَﺍ ﹺﺭ ِﻫ ْﻢ ﻭ "‬ ‫ﺨ ْﻤ َ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﺲ ﹶﻗ ْﻮِﻟ ﹺﻬ ْﻢ ‪ :‬ﺇﻥﱠ " ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﺲ ﻣَﺎ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﺴﱠﺎِﺋﻞﹸ َﻭ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫َﺣﻘﹶﺎِﺋ ُﻖ َﻳ ْﻌ ﹺﺮﻓﹸﻮَﻧﻬَﺎ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﺐ ُﻫﻤَﺎ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ‬ ‫ﺖ ﺍﻟﹾﻌَﺘِﻴﻖﹺ " ﹺﺯﻳَﺎ َﺭﺓﹸ ُﺷﻴُﻮ ِﺧ ﹺﻬ ْﻢ َﻭﹶﺃﻥﱠ ) َﻳﺪَﺍ ﹶﺃﺑﹺﻲ ﹶﻟ َﻬ ﹴ‬ ‫ﺽ " ِﻛ ْﺘﻤَﺎ ﹸﻥ ﹶﺃ ْﺳﺮَﺍ ﹺﺭ ِﻫ ْﻢ " َﻭ َﺣ ﺞﱠ ﺍ ﹾﻟَﺒ ْﻴ ِ‬ ‫ﺍﻟﺼﱢﻴَﺎ َﻡ ﺍ ﹾﻟ َﻤ ﹾﻔﺮُﻭ َ‬ ‫ﺐ ؛ َﻭﹶﻟﻬُ ْﻢ ﻓِﻲ ﻣُﻌَﺎﺩَﺍ ِﺓ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭﹶﺃ ْﻫِﻠ ِﻪ َﻭﻗﹶﺎِﺋﻊُ ﻣَﺸْﻬُﻮﺭَﺓﹲ‬ ‫ﲔ ﻫُ َﻮ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ‬ ‫َﻭﻋُ َﻤﺮُ َﻭﹶﺃﻥﱠ ) ﺍﻟﻨﱠَﺒﹶﺄ ﺍ ﹾﻟ َﻌﻈِﻴ َﻢ ﻭَﺍ ﹾﻟﹺﺈﻣَﺎ َﻡ ﺍ ﹾﻟﻤُﹺﺒ َ‬ ‫ﺝ َﻭﹶﺃ ﹾﻟ ﹶﻘ ْﻮ ُﻫ ْﻢ ﻓِﻲ ﹺﺑ ﹾﺌ ﹺﺮ َﺯ ْﻣ َﺰ َﻡ‬ ‫ﺤ ﺠﱠﺎ َ‬ ‫ﲔ ؛ ﹶﻛﻤَﺎ ﹶﻗَﺘﻠﹸﻮﺍ َﻣﺮﱠ ﹰﺓ ﺍ ﹾﻟ ُ‬ ‫ﺖ ﹶﻟ ُﻬ ْﻢ ﻣُﻜﹾﻨَﺔﹲ َﺳ ﹶﻔﻜﹸﻮﺍ ِﺩﻣَﺎ َﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺼﻨﱠ ﹶﻔ ﹲﺔ ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎَﻧ ْ‬ ‫ﺐ ﻣُ َ‬ ‫َﻭﻛﹸﺘُ ٌ‬ ‫ﺤﺼِﻲ َﻋ َﺪ َﺩﻩُ ﺇﻟﱠﺎ‬ ‫ﺨ ﹺﻬ ْﻢ ﻣَﺎ ﻟﹶﺎ ُﻳ ْ‬ ‫ﲔ َﻭ َﻣﺸَﺎﹺﻳ ِ‬ ‫ﺠ َﺮ ﺍ ﹾﻟﹶﺄ ْﺳ َﻮ َﺩ َﻭَﺑ ِﻘ َﻲ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻣُﺪﱠ ﹰﺓ َﻭﹶﻗَﺘﻠﹸﻮﺍ ِﻣ ْﻦ ُﻋﹶﻠﻤَﺎ ِﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺤَ‬ ‫َﻭﹶﺃ َﺧﺬﹸﻭﺍ َﻣﺮﱠ ﹰﺓ ﺍﹾﻟ َ‬ ‫ﻒ ﹶﺃ ْﺳﺮَﺍ ﹺﺭ ِﻫ ْﻢ‬ ‫ﺸ ِ‬ ‫ﲔ ﻛﹸﺘًُﺒﺎ ﻓِﻲ ﹶﻛ ْ‬ ‫ﻒ ُﻋﹶﻠﻤَﺎ ُﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺻﻨﱠ َ‬ ‫ﲑ ﹰﺓ ِﻣﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﻩُ ﺍﻟﺴﱠﺎِﺋﻞﹸ َﻭ ﹶﻏ ْﻴﺮُﻩُ َﻭ َ‬ ‫ﺻﻨﱠﻔﹸﻮﺍ ﹸﻛُﺘﺒًﺎ ﹶﻛِﺜ َ‬ ‫ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ َﻭ َ‬

‫ﻚ ﹶﺃ ْﺳﺘَﺎ ﹺﺭ ِﻫ ْﻢ ؛ َﻭَﺑﻴﱠﻨُﻮﺍ ﻓِﻴﻬَﺎ ﻣَﺎ ُﻫ ْﻢ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﻭَﺍﻟﺰﱠ ْﻧ َﺪﹶﻗ ِﺔ ﻭَﺍ ﹾﻟﹺﺈﹾﻟ ﺤَﺎ ِﺩ ﺍﻟﱠﺬِﻱ ُﻫ ْﻢ ﹺﺑ ِﻪ ﹶﺃ ﹾﻛ ﹶﻔﺮُ ِﻣ ْﻦ ﺍ ﹾﻟَﻴﻬُﻮ ِﺩ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ‬ ‫َﻭ َﻫ ْﺘ ِ‬ ‫ﲑ ﺍﻟﱠﺬِﻱ َﻳ ْﻌ ﹺﺮﻓﹸﻪُ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ ﻓِﻲ‬ ‫ﺻ ِﻔ ﹺﻬ ْﻢ ﻗﹶﻠِﻴﻞﹲ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻜِﺜ ﹺ‬ ‫ﺻﻨَﺎ َﻡ ‪َ .‬ﻭﻣَﺎ ﹶﺫ ﹶﻛ َﺮﻩُ ﺍﻟﺴﱠﺎِﺋﻞﹸ ﻓِﻲ َﻭ ْ‬ ‫َﻭ ِﻣ ْﻦ ﺑﺮﺍﳘﺔ ﺍ ﹾﻟ ﹺﻬ ْﻨ ِﺪ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﻌُﺒﺪُﻭ ﹶﻥ ﺍ ﹾﻟﹶﺄ ْ‬ ‫ﺻ ِﻔ ﹺﻬ ْﻢ ‪َ .‬ﻭ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻌﻠﹸﻮ ﹺﻡ ﻋِﻨْﺪَﻧَﺎ ﹶﺃﻥﱠ ﺍﻟﺴﱠﻮَﺍ ِﺣ ﹶﻞ ﺍﻟﺸﱠﺎ ِﻣﻴﱠ ﹶﺔ ﺇﻧﱠﻤَﺎ ﺍ ْﺳَﺘ ْﻮﻟﹶﻰ ﻋَﻠﹶﻴْﻬَﺎ ﺍﻟﻨﱠﺼَﺎﺭَﻯ ِﻣ ْﻦ ﹺﺟ َﻬِﺘ ﹺﻬ ْﻢ َﻭ ُﻫ ْﻢ ﺩَﺍﺋِﻤًﺎ َﻣ َﻊ ﹸﻛﻞﱢ‬ ‫َﻭ ْ‬

‫ﲔ ﻟِﻠﺴﱠﻮَﺍ ِﺣ ﹺﻞ‬ ‫ﺐ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﹶﻓ ْﺘ ﺢُ ﺍ ﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﲔ ‪َ .‬ﻭ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍ ﹾﻟ َﻤﺼَﺎِﺋ ﹺ‬ ‫ﲔ ؛ ﹶﻓ ُﻬ ْﻢ َﻣ َﻊ ﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻋﻠﹶﻰ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫َﻋ ُﺪﻭﱟ ِﻟﻠﹾﻤُﺴْ ِﻠ ِﻤ َ‬ ‫ﲔ َﻋﻠﹶﻰ ﺍﻟﺘﱠﺘَﺎ ﹺﺭ ‪َ .‬ﻭ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﹶﺃ ْﻋﻴَﺎ ِﺩ ِﻫ ْﻢ ﺇﺫﹶﺍ‬ ‫ﺐ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﺍ ْﻧِﺘﺼَﺎ ُﺭ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﻭَﺍﻧْﻘِﻬَﺎﺭُ ﺍﻟﻨﱠﺼَﺎﺭَﻯ ؛ َﺑ ﹾﻞ َﻭ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍ ﹾﻟ َﻤﺼَﺎِﺋ ﹺ‬ ‫ﲔ‬ ‫ﲔ ﻣَﺎ ﺯَﺍﻟﹶﺖْ ﹺﺑﹶﺄ ْﻳﺪِﻱ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﲔ ﹶﻓﹺﺈﻥﱠ ﹸﺛﻐُﻮ َﺭ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺍ ْﺳَﺘ ْﻮﻟﹶﻰ ‪ -‬ﻭَﺍﻟﹾﻌِﻴَﺎﺫﹸ ﹺﺑﺎﹶﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ‪ -‬ﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻋﻠﹶﻰ ﹸﺛﻐُﻮ ﹺﺭ ﺍ ﹾﻟﻤُﺴِْﻠ ِﻤ َ‬ ‫ﲔ " ُﻋ ﹾﺜﻤَﺎ ﹶﻥ ْﺑ ﹺﻦ ﻋﻔﺎﻥ "‬ ‫ﲑ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﹺﻨ َ‬ ‫ﺐ ﻭَﻓﹶﺘَ ﺤَﻬَﺎ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ ﻓِﻲ ِﺧﻠﹶﺎﹶﻓ ِﺔ ﹶﺃ ِﻣ ﹺ‬ ‫ﺹ َﻳﺴﱠ َﺮ ﺍﻟﻠﱠ ُﻪ ﻓﹶﺘْ ﺤَﻬَﺎ َﻋ ْﻦ ﹶﻗﺮﹺﻳ ﹴ‬ ‫َﺣﺘﱠﻰ َﺟﺰﹺﻳ َﺮ ِﺓ ﻗﹸ ْﺒﺮُ َ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﻓﹶﺘَ ﺤَﻬَﺎ " ُﻣﻌَﺎ ﹺﻭَﻳﺔﹸ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ " ﺇﻟﹶﻰ ﹶﺃ ﹾﺛﻨَﺎ ِﺀ ﺍ ﹾﻟﻤِﺎﹶﺋ ِﺔ ﺍﻟﺮﱠﺍﹺﺑ َﻌ ِﺔ ‪ .‬ﹶﻓ َﻬ ُﺆﻟﹶﺎ ِﺀ ﺍ ﹾﻟﻤُ ﺤَﺎﺩﱡﻭ ﹶﻥ ِﻟﻠﱠ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﹶﻛﺜﹸﺮُﻭﺍ‬ ‫َﺭ ِ‬ ‫ﻒ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ؛‬ ‫ﺱ ﺍﻟﺸﱠﺮﹺﻳ ِ‬ ‫ﺴَﺒﹺﺒ ﹺﻬ ْﻢ ﺍﺳْﺘَﻮْﻟﹶﻮْﺍ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹸﻘ ْﺪ ﹺ‬ ‫ﺣِﻴَﻨِﺌ ٍﺬ ﺑﹺﺎﻟﺴﱠﻮَﺍ ِﺣ ﹺﻞ ﻭَﻏﹶﻴْﺮﹺﻫَﺎ ﻓﹶﺎ ْﺳَﺘ ْﻮﻟﹶﻰ ﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻋﻠﹶﻰ ﺍﻟﺴﱠﺎ ِﺣ ﹺﻞ ؛ ﹸﺛﻢﱠ ﹺﺑ َ‬ ‫ﲔ ﺍ ﹾﻟﻤُ ﺠَﺎ ِﻫﺪِﻳ َﻦ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ‬ ‫ﻚ ؛ ﹸﺛﻢﱠ ﹶﻟﻤﱠﺎ ﹶﺃﻗﹶﺎ َﻡ ﺍﻟﻠﱠ ُﻪ ُﻣﻠﹸﻮ َﻙ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺏ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺖ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ‬ ‫ﹶﻓﹺﺈﻥﱠ ﺃﹶﺣْﻮَﺍﻟﹶﻬُﻢْ ﻛﹶﺎَﻧ ْ‬ ‫ﺡ ﺍﻟﺪﱢﻳ ﹺﻦ " َﻭﹶﺃ ْﺗﺒَﺎ ِﻋ ﹺﻬﻤَﺎ َﻭﹶﻓَﺘ ﺤُﻮﺍ ﺍﻟﺴﱠﻮَﺍ ِﺣ ﹶﻞ ِﻣ ْﻦ ﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻭ ِﻣﻤﱠ ْﻦ ﻛﹶﺎ ﹶﻥ ﺑﹺﻬَﺎ ِﻣ ْﻨ ُﻬ ْﻢ‬ ‫ﺻﻠﹶﺎ ﹺ‬ ‫َﺗﻌَﺎﻟﹶﻰ " ﹶﻛﻨُﻮ ﹺﺭ ﺍﻟﺪﱢﻳ ﹺﻦ ﺍﻟﺸﱠﻬﹺﻴ ِﺪ َﻭ َ‬ ‫ﺤ َﻮ ﻣِﺎﹶﺋَﺘ ْﻲ َﺳَﻨ ٍﺔ ﻭَﺍﺗﱠﻔﹶﻘﹸﻮﺍ ُﻫ ْﻢ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ ﹶﻓ ﺠَﺎ َﻫ َﺪﻫُ ْﻢ‬ ‫ﲔ ﻋَﻠﹶﻴْﻬَﺎ َﻧ ْ‬ ‫ﺼ َﺮ ؛ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﻛﹶﺎﻧُﻮﺍ ﻣُﺴَْﺘﻮِْﻟ َ‬ ‫ﺽ ِﻣ ْ‬ ‫َﻭﹶﻓَﺘ ﺤُﻮﺍ ﹶﺃ ْﻳﻀًﺎ ﹶﺃ ْﺭ َ‬ ‫ﺼ ﹺﺮﻳﱠ ِﺔ ﻭَﺍﻟﺸﱠﺎ ِﻣﻴﱠ ِﺔ ‪ .‬ﹸﺛﻢﱠ ﺇﻥﱠ ﺍﻟﺘﱠﺘَﺎ َﺭ‬ ‫ﺕ َﺩ ْﻋ َﻮﺓﹸ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﺑﹺﺎﻟﺪﱢﻳَﺎ ﹺﺭ ﺍ ﹾﻟ ِﻤ ْ‬ ‫ﺸ َﺮ ْ‬ ‫ﺦ ﺍ ْﻧَﺘ َ‬ ‫ﻚ ﺍﻟﺘﱠﺎﺭﹺﻳ ﹺ‬ ‫ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ َﺣﺘﱠﻰ ﹶﻓَﺘ ﺤُﻮﺍ ﺍ ﹾﻟﹺﺒﻠﹶﺎ َﺩ َﻭ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫ﲔ ﺇﻟﱠﺎ ﹺﺑ ُﻤﻌَﺎ َﻭَﻧِﺘ ﹺﻬ ْﻢ َﻭ ُﻣﺆَﺍ َﺯ َﺭِﺗ ﹺﻬ ْﻢ ؛ ﹶﻓﹺﺈﻥﱠ ﻣَُﻨ ﺠﱢ َﻢ‬ ‫ﻣَﺎ َﺩ َﺧﻠﹸﻮﺍ ﹺﺑﻠﹶﺎ َﺩ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭﹶﻗ َﺘﻠﹸﻮﺍ َﺧﻠِﻴ ﹶﻔ ﹶﺔ َﺑ ْﻐﺪَﺍ َﺩ َﻭ ﹶﻏﻴْ َﺮﻩُ ِﻣ ْﻦ ُﻣ ﻠﹸﻮ ِﻙ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺨﻠِﻴ ﹶﻔ ِﺔ‬ ‫ﺼﲑُ ﺍﻟﻄﻮﺳﻲ " ﻛﹶﺎ ﹶﻥ َﻭﺯﹺﻳﺮًﺍ ﹶﻟ ُﻬ ْﻢ ﺑﺎﻷﳌﻮﺕ َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﹶﺃ َﻣ َﺮ ﹺﺑ ﹶﻘ ْﺘ ﹺﻞ ﺍﹾﻟ َ‬ ‫ﻫُﻮﻟﹶﺎﻛﹸﻮ ﺍﻟﱠﺬِﻱ ﻛﹶﺎ ﹶﻥ َﻭﺯﹺﻳ َﺮ ُﻫ ْﻢ َﻭﻫُ َﻮ " ﺍﻟﻨﱠ ِ‬ ‫ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍ ﹾﻟ ﹶﻘﺮَﺍ ِﻣ ﹶﻄ ﹶﺔ "‬ ‫ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍ ﹾﻟ َﻤﻠﹶﺎ ِﺣ َﺪ ﹶﺓ " َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ‬ ‫ﲔ ﺗَﺎ َﺭ ﹰﺓ ﻳُ َ‬ ‫َﻭﹺﺑ ﹺﻮﻟﹶﺎَﻳ ِﺔ َﻫ ُﺆﻟﹶﺎ ِﺀ ‪َ .‬ﻭﹶﻟﻬُ ْﻢ " ﺃﹶﻟﹾﻘﹶﺎﺏٌ " َﻣﻌْﺮُﻭﻓﹶ ﺔﹲ ِﻋ ْﻨ َﺪ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍﳋﺮﻣﻴﺔ "‬ ‫ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍﻟﻨﺼﲑﻳﺔ " َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ‬ ‫ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍﻹﲰﺎﻋﻴﻠﻴﺔ " ﻭ ﺗَﺎ َﺭ ﹰﺓ ﻳُ َ‬ ‫ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍ ﹾﻟﺒَﺎ ِﻃﹺﻨﻴﱠ ﹶﺔ " َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ‬ ‫َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ‬ ‫ﺻﻨَﺎِﻓ ﹺﻬ ْﻢ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ َﻡ ﻭَﺍ ﹾﻟﹺﺈﳝَﺎ ﹶﻥ‬ ‫ﺾ ﹶﺃ ْ‬ ‫ﺨﺺﱡ َﺑ ْﻌ َ‬ ‫ﺤﻤﱢ َﺮ ﹶﺓ " َﻭ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺳﻤَﺎ ُﺀ ﻣِﻨْﻬَﺎ ﻣَﺎ َﻳﻌُﻤﱡﻬُ ْﻢ ﻭَﻣِﻨْﻬَﺎ ﻣَﺎ َﻳ ُ‬ ‫ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍﻟﹾﻤُ َ‬ ‫َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ‬ ‫ﺻ ِﺪ ِﻫ ْﻢ‬ ‫ﻚ ‪َ .‬ﻭ َﺷ ْﺮﺡُ َﻣﻘﹶﺎ ِ‬ ‫ﺐ َﻭﹺﺇﻣﱠﺎ ِﻟَﺒﹶﻠ ٍﺪ َﻭﹺﺇﻣﱠﺎ ِﻟ َﻐ ْﻴ ﹺﺮ ﹶﺫِﻟ َ‬ ‫ﺐ َﻭﹺﺇﻣﱠﺎ ِﻟ َﻤ ﹾﺬ َﻫ ﹺ‬ ‫ﺴ ﹺ‬ ‫ﻀ ﹺﻬ ْﻢ ﺍﺳْﻢٌ َﻳ ﺨُﺼﱡﻪُ ‪ :‬ﺇﻣﱠﺎ ِﻟَﻨ َ‬ ‫ﲔ َﻭِﻟَﺒ ْﻌ ِ‬ ‫َﻳ ُﻌﻢﱡ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺾ ‪َ .‬ﻭ َﺣﻘِﻴ ﹶﻘﺔﹸ ﹶﺃ ْﻣ ﹺﺮ ِﻫ ْﻢ ﹶﺃﻧﱠ ُﻬ ْﻢ ﻟﹶﺎ‬ ‫ﺤ ُ‬ ‫ﺾ َﻭﺑَﺎ ِﻃﻨُﻪُ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ُﺮ ﺍ ﹾﻟ َﻤ ْ‬ ‫َﻳﻄﹸﻮ ﹸﻝ َﻭ ُﻫ ْﻢ ﻛﹶﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ ﻓِﻴ ﹺﻬ ْﻢ ‪ :‬ﻇﹶﺎ ِﻫ ﺮُ َﻣ ﹾﺬ َﻫﹺﺒ ﹺﻬ ْﻢ ﺍﻟﺮﱠ ﹾﻓ ُ‬

‫ﺕ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺻﹶﻠﻮَﺍ ُ‬ ‫ﺤﻤﱠ ٍﺪ َ‬ ‫ﺡ َﻭﻟﹶﺎ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ َﻭﻟﹶﺎ ﻣُﻮﺳَﻰ َﻭﻟﹶﺎ ﻋِﻴﺴَﻰ َﻭﻟﹶﺎ ﻣُ َ‬ ‫ﲔ ؛ ﻟﹶﺎ ﹺﺑﻨُﻮ ﹺ‬ ‫ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺑَﻨﹺﺒﻲﱢ ِﻣ ْﻦ ِﻣ ْﻦ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎﺀِ ﻭَﺍﻟﹾﻤُﺮْ َﺳِﻠ َ‬ ‫ﺐ ﺍﻟﻠﱠ ِﻪ ﺍﻟﹾﻤَُﻨﺰﱠﹶﻟ ِﺔ ؛ ﻟﹶﺎ ﺍﻟﺘﱠ ْﻮﺭَﺍ ِﺓ َﻭﻟﹶﺎ ﺍﻟﹾﺈﹺﻧْ ﺠﹺﻴﻞﹺ َﻭﹶﻟﺎ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ ‪َ .‬ﻭﻟﹶﺎ ُﻳ ِﻘﺮﱡﻭ ﹶﻥ ﹺﺑﹶﺄﻥﱠ‬ ‫ﺸ ْﻲ ِﺀ ِﻣ ْﻦ ﻛﹸﺘُ ﹺ‬ ‫ﲔ َﻭﻟﹶﺎ ﹺﺑ َ‬ ‫َﻭ َﺳﻠﹶﺎ ُﻣ ُﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬ ‫ﺱ ﻓِﻴﻬَﺎ َﻋﻠﹶﻰ ﹶﺃ ْﻋﻤَﺎِﻟ ﹺﻬ ْﻢ ﹶﻏ ْﻴ َﺮ َﻫ ِﺬ ِﻩ ﺍﻟﺪﱠﺍ ﹺﺭ ‪َ .‬ﻭ ُﻫ ْﻢ‬ ‫ﺠﺰﹺﻱ ﺍﻟﻨﱠﺎ َ‬ ‫ِﻟ ﹾﻠﻌَﺎﹶﻟ ﹺﻢ ﺧَﺎِﻟﻘﹰﺎ َﺧﹶﻠ ﹶﻘﻪُ ؛ َﻭﻟﹶﺎ ﹺﺑﹶﺄﻥﱠ ﹶﻟﻪُ ﺩِﻳﻨًﺎ ﹶﺃ َﻣ َﺮ ﹺﺑ ِﻪ َﻭﻟﹶﺎ ﹶﺃﻥﱠ ﹶﻟﻪُ ﺩَﺍﺭًﺍ َﻳ ْ‬ ‫ﺱ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﻌُﺒﺪُﻭ ﹶﻥ‬ ‫ﲔ ﹶﺃ ْﻭ ﺍﻹﳍﻴﲔ َﻭﺗَﺎ َﺭ ﹰﺓ ﻳَﺒْﻨُﻮﻧَﻪُ َﻋﻠﹶﻰ ﹶﻗ ْﻮ ﹺﻝ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ‬ ‫ﺐ ﺍ ﹾﻟ ﹶﻔﻠﹶﺎ ِﺳ ﹶﻔ ِﺔ ﺍﻟﻄﱠﺒﹺﻴ ِﻌﻴﱢ َ‬ ‫ﺗَﺎ َﺭ ﹰﺓ ﻳَﺒْﻨُﻮﻥﹶ ﹶﻗ ْﻮﹶﻟ ُﻬ ْﻢ َﻋﻠﹶﻰ َﻣﺬﹶﺍ ِﻫ ﹺ‬ ‫ﺏ َﻳ ْﻨﻘﹸﻠﹸﻮَﻧﻪُ ﹶﻛﻤَﺎ َﻳ ْﻨ ﹸﻘﻠﹸﻮ ﹶﻥ‬ ‫ﻚ ِﻣ ْﻦ ﹶﻛﻠﹶﺎ ﹺﻡ ﺍﻟﻨﱡﺒُﻮﱠﺍﺕِ ‪ :‬ﺇﻣﱠﺎ ﹺﺑ ﹶﻘ ْﻮ ﹺﻝ َﻣ ﹾﻜﺬﹸﻭ ﹴ‬ ‫ﺤَﺘ ﺠﱡﻮ ﹶﻥ ِﻟ ﹶﺬِﻟ َ‬ ‫ﺾ ‪َ .‬ﻭَﻳ ْ‬ ‫ﻚ ﺍﻟﺮﱠ ﹾﻓ َ‬ ‫ﻀﻤﱡﻮ ﹶﻥ ﺇﻟﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺍﻟﻨﱡﻮ َﺭ َﻭَﻳ ُ‬ ‫ﻕ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﹶﺃﻭﱠﻝﹸ ﻣَﺎ َﺧ ﹶﻠ َﻖ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹸﻞ { ﻭَﺍﻟﹾ ﺤَﺪِﻳﺚﹸ ﻣَﻮْ ﺿُﻮ ﻉٌ ﺑﹺﺎﺗﱢﻔﹶﺎ ﹺ‬ ‫َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺤﺮﱢﻓﹸﻮ ﹶﻥ ﹶﻟ ﹾﻔ ﹶﻈ ﻪُ‬ ‫ﺑﹺﺎﻟﹾﺤَﺪِﻳﺚِ ؛ َﻭﹶﻟ ﹾﻔﻈﹸﻪُ " } ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟﻤﱠﺎ َﺧﹶﻠ َﻖ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹶﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ‪ :‬ﹶﺃ ﹾﻗﹺﺒ ﹾﻞ ﹶﻓﹶﺄ ﹾﻗَﺒ ﹶﻞ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ‪ :‬ﹶﺃ ْﺩﹺﺑ ْﺮ ﹶﻓﹶﺄ ْﺩَﺑ َﺮ { ﹶﻓُﻴ َ‬ ‫ﺐ‬ ‫ﺕ َﻋ ْﻦ ﻭَﺍ ﹺﺟ ﹺ‬ ‫ﻉ ﹶﺃ ﹺﺭ ْﺳﻄﹸﻮ ﻓِﻲ ﹶﺃﻥﱠ ﹶﺃﻭﱠ ﹶﻝ ﺍﻟﺼﱠﺎ ِﺩﺭَﺍ ِ‬ ‫ﺴ ﹶﻔ ِﺔ ﹶﺃ ْﺗﺒَﺎ ﹺ‬ ‫ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ " } ﹶﺃﻭﱠﻝﹸ ﻣَﺎ َﺧﹶﻠ َﻖ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹸﻞ { ﻟِﻴُﻮَﺍﻓِﻘﹸﻮﺍ ﹶﻗ ْﻮ ﹶﻝ ﺍ ﹾﻟﻤَُﺘ ﹶﻔ ﹾﻠ ِ‬ ‫ﺏ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫ﺼَﻨﻊُ ﹶﺃ ْ‬ ‫ﺿ ِﻌ ِﻪ ﹶﻛﻤَﺎ َﻳ ْ‬ ‫ﺤﺮﱢﻓﹸﻮَﻧﻪُ َﻋ ْﻦ َﻣﻮَﺍ ِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﻴُ َ‬ ‫ﺖ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﻆ ﺛﹶﺎﹺﺑ ٍ‬ ‫ﺍﻟﹾﻮُﺟُﻮﺩِ ﻫُ َﻮ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹸﻞ ‪َ .‬ﻭﹺﺇﻣﱠﺎ ﹺﺑﹶﻠ ﹾﻔ ِ‬ ‫ﺝ‬ ‫ﲔ َﻭﺭَﺍ َ‬ ‫ﲑ ِﻣ ْﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﲑ ِﻣ ْﻦ ﺑَﺎ ِﻃِﻠ ﹺﻬ ْﻢ َﻋﻠﹶﻰ ﹶﻛِﺜ ﹴ‬ ‫ﺤﻮُﻫُ ْﻢ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ِﻣ ْﻦ ﹶﺃِﺋﻤﱠِﺘ ﹺﻬ ْﻢ ‪َ .‬ﻭﹶﻗ ْﺪ َﺩ َﺧ ﹶﻞ ﹶﻛِﺜ ٌ‬ ‫" َﺭﺳَﺎِﺋ ﹺﻞ ﺇ ْﺧﻮَﺍ ِﻥ ﺍﻟﺼﱠﻔﹶﺎ " َﻭَﻧ ْ‬ ‫ﺻ ﹺﻞ‬ ‫ﲔ ﺇﻟﹶﻰ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍﻟﺪﱢﻳﻦﹺ ؛ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎﻧُﻮﺍ ﻟﹶﺎ ﻳُ َﻮ ﺍِﻓﻘﹸﻮَﻧ ُﻬ ْﻢ َﻋﻠﹶﻰ ﹶﺃ ْ‬ ‫ﺴﹺﺒ َ‬ ‫ﻒ ِﻣ ْﻦ ﺍﻟﹾﻤُﻨَْﺘ ِ‬ ‫ﺐ ﹶﻃﻮَﺍِﺋ َ‬ ‫ﻚ ﻓِﻲ ﻛﹸﺘُ ﹺ‬ ‫َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﺣﺘﱠﻰ ﺻَﺎ َﺭ ﹶﺫِﻟ َ‬ ‫ﺴﻤﱡﻮ ﹶﻥ‬ ‫ﻛﹸ ﹾﻔ ﹺﺮ ِﻫ ْﻢ ؛ ﹶﻓﹺﺈ ﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﹶﻟ ُﻬ ْﻢ ﻓِﻲ ﺇ ﹾﻇﻬَﺎ ﹺﺭ َﺩ ْﻋ َﻮِﺗ ﹺﻬ ْﻢ ﺍ ﹾﻟ َﻤ ﹾﻠﻌُﻮَﻧ ِﺔ ﺍﻟﱠﺘِﻲ ﻳُﺴَﻤﱡﻮﻧَﻬَﺎ " ﺍﻟﺪﱠ ْﻋ َﻮ ﹶﺓ ﺍ ﹾﻟﻬَﺎ ِﺩَﻳ ﹶﺔ " ﺩَﺭَﺟَﺎﺕٌ ﻣَُﺘ َﻌﺪﱢ َﺩﺓﹲ َﻭُﻳ َ‬ ‫ﺤﺪُ ﺍ ﹾﻟ ﺨَﺎِﻟ ﹺﻖ َﺗﻌَﺎﻟﹶﻰ ؛ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻬ َﺰ ﺍ ُﺀ ﹺﺑ ِﻪ َﻭﹺﺑ َﻤ ْﻦ‬ ‫ﻍ ﺍ ﹾﻟﹶﺄ ﹾﻛَﺒ ﹺﺮ َﺟ ْ‬ ‫ﻀﻤُﻮ ﹸﻥ ﺍ ﹾﻟَﺒﻠﹶﺎ ﹺ‬ ‫ﺱ ﺍ ﹾﻟﹶﺄ ْﻋ ﹶﻈ َﻢ " َﻭ َﻣ ْ‬ ‫ﻍ ﺍ ﹾﻟﹶﺄ ﹾﻛَﺒ َﺮ ﻭَﺍﻟﻨﱠﺎﻣُﻮ َ‬ ‫ﺍﻟﻨﱢﻬَﺎَﻳ ﹶﺔ " ﺍ ﹾﻟَﺒﻠﹶﺎ ﹶ‬

‫ﺤﺪُ َﺷﺮَﺍِﺋ ِﻌ ِﻪ َﻭﺩِﻳﹺﻨ ِﻪ َﻭﻣَﺎ ﺟَﺎ َﺀ ﹺﺑ ِﻪ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎ ُﺀ‬ ‫ُﻳ ِﻘﺮﱡ ﹺﺑ ِﻪ َﺣﺘﱠﻰ ﹶﻗ ْﺪ َﻳ ﹾﻜﺘُﺐُ ﹶﺃ َﺣﺪُﻫُ ْﻢ ﺍ ْﺳ َﻢ ﺍﻟﻠﱠ ِﻪ ﻓِﻲ ﹶﺃ ْﺳ ﹶﻔ ﹺﻞ ﹺﺭ ْﺟِﻠ ِﻪ َﻭﻓِﻴ ِﻪ ﹶﺃ ْﻳﻀًﺎ َﺟ ْ‬ ‫ﺴ َﻦ ﻓِﻲ ﻃﹶﻠﹶﺒﹺﻬَﺎ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﹶﺃﺳَﺎ َﺀ ﻓِﻲ ﻃﹶﻠﹶﺒﹺﻬَﺎ َﺣﺘﱠﻰ ﻗﹸِﺘ ﹶﻞ‬ ‫ﲔ ﻟِﻠﺮﱢﺋﹶﺎ َﺳ ِﺔ ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﺣ َ‬ ‫ﺴ ﹺﻬ ْﻢ ﻃﹶﺎِﻟﹺﺒ َ‬ ‫َﻭ َﺩ ْﻋﻮَﻯ ﹶﺃﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ ِﻣ ْﻦ ﹺﺟ ْﻨ ِ‬ ‫ﺴ ﹺﻢ ﺍﻟﺜﱠﺎﻧﹺﻲ ‪َ .‬ﻭﻓِﻴ ِﻪ ِﻣ ْﻦ ﺍﻟِﺎ ْﺳِﺘ ْﻬﺰَﺍ ِﺀ ﺑﹺﺎﻟﺼﱠﻠﹶﺎ ِﺓ‬ ‫ﺢ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻘ ْ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َﻤﺴِﻴ َ‬ ‫ﺴ ﹺﻢ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ َﻭَﻳ ْ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ ﻣُ ﺤَﻤﱠﺪًﺍ َﻭﻣُﻮﺳَﻰ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻘ ْ‬ ‫َﻭَﻳ ْ‬ ‫ﺻﻔﹸﻪُ ‪َ .‬ﻭﹶﻟﻬُ ْﻢ ﺇﺷَﺎﺭَﺍﺕٌ‬ ‫ﺶ ‪ :‬ﻣَﺎ َﻳﻄﹸﻮ ﹸﻝ َﻭ ْ‬ ‫ﺕ ﺍ ﹾﻟ َﻤ ﺤَﺎ ﹺﺭ ﹺﻡ َﻭﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ‬ ‫ﺡ ﹶﺫﻭَﺍ ِ‬ ‫ﺤﻠِﻴ ﹺﻞ ﹺﻧﻜﹶﺎ ﹺ‬ ‫ﻭَﺍﻟﺰﱠﻛﹶﺎﺓِ ﻭَﺍﻟﺼﱠﻮْ ﹺﻡ ﻭَﺍﻟﹾﺤَ ﺞﱢ َﻭ ِﻣ ْﻦ َﺗ ْ‬ ‫ﺨ ﹶﻔ ْﻮ ﹶﻥ‬ ‫ﲔ ﺍﻟﱠﺘِﻲ َﻳ ﹾﻜﺜﹸﺮُ ﻓِﻴﻬَﺎ ﹶﺃ ْﻫﻞﹸ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹶﻓ ﹶﻘ ْﺪ َﻳ ْ‬ ‫ﺕ َﻳ ْﻌ ﹺﺮﻑُ ﺑﹺﻬَﺎ َﺑ ْﻌﻀُﻬُ ْﻢ َﺑ ْﻌﻀًﺎ ‪َ .‬ﻭ ُﻫ ْﻢ ﺇﺫﹶﺍ ﻛﹶﺎﻧُﻮﺍ ﻓِﻲ ﹺﺑﻠﹶﺎ ِﺩ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫َﻭﻣُ ﺨَﺎ ﹶﻃﺒَﺎ ٌ‬ ‫ﻀﻠﹰﺎ َﻋ ْﻦ ﺧَﺎ ﺻﱠِﺘ ﹺﻬ ْﻢ ‪.‬‬ ‫ﺱ ﹶﻓ ْ‬ ‫َﻋﻠﹶﻰ َﻣ ْﻦ ﻟﹶﺎ َﻳ ْﻌ ﹺﺮﻓﹸﻬُ ْﻢ َﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﹶﻛﺜﹸﺮُﻭﺍ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ْﻌ ﹺﺮﻓﹸﻬُ ْﻢ ﻋَﺎﻣﱠ ﹸﺔ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺢ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻣ ْﻮﻟﹶﺎِﺗ ِﻪ ِﻣ ْﻨ ُﻬ ْﻢ َﻭﻟﹶﺎ‬ ‫ﺤﺘُﻬُ ْﻢ ؛ َﻭﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻳ ْﻨ ِﻜ َ‬ ‫ﲔ َﻋﻠﹶﻰ ﹶﺃﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﻟﹶﺎ َﺗ ﺠُﻮ ُﺯ ﻣُﻨَﺎ ﹶﻛ َ‬ ‫َﻭﹶﻗ ْﺪ ﺍﺗﱠ ﹶﻔ َﻖ ُﻋﹶﻠﻤَﺎ ُﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺸﻬُﻮﺭَﺍ ِﻥ ِﻟ ﹾﻠ ُﻌ ﹶﻠﻤَﺎ ِﺀ ﹶﻛﺴَﺎِﺋ ﹺﺮ‬ ‫ﺤِﺘ ﹺﻬ ْﻢ " ﹶﻓﻔِﻴ ِﻪ ﹶﻗ ْﻮﻟﹶﺎ ِﻥ َﻣ ْ‬ ‫ﺠ ْﺒ ُﻦ ﺍ ﹾﻟ َﻤ ْﻌﻤُﻮ ﹸﻝ ﹺﺑﹺﺈ ْﻧ ﹶﻔ َ‬ ‫ﺡ ﹶﺫﺑَﺎِﺋﺤُﻬُ ْﻢ ‪َ .‬ﻭﹶﺃﻣﱠﺎ " ﺍ ﹾﻟ ُ‬ ‫ﺝ ِﻣ ْﻨ ُﻬ ْﻢ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ َﻭﻟﹶﺎ ُﺗﺒَﺎ ُ‬ ‫َﻳَﺘ َﺰﻭﱠ َ‬ ‫ﺢ ‪ .‬ﹶﻓ َﻤﺬﹾ َﻫﺐُ‬ ‫ﺤ ِﺔ ﺍﻟﻔﺮﻧﺞ ﺍﻟﱠﺬِﻳﻦَ ُﻳﻘﹶﺎ ﹸﻝ َﻋ ْﻨ ُﻬ ْﻢ ﺇﻧﱠ ُﻬ ْﻢ ﻟﹶﺎ ُﻳ ﹶﺬﻛﱡﻮ ﹶﻥ ﺍﻟﺬﱠﺑَﺎِﺋ َ‬ ‫ﺱ ؛ َﻭ ﹶﺫﺑﹺﻴ َ‬ ‫ﺤ ِﺔ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ‬ ‫ﺤ ِﺔ ﹶﺫﺑﹺﻴ َ‬ ‫ﺤ ِﺔ ﺍ ﹾﻟ َﻤ ْﻴَﺘ ِﺔ َﻭ ﹶﻛﹺﺈ ْﻧ ﹶﻔ َ‬ ‫ﺇ ْﻧ ﹶﻔ َ‬ ‫ﺤ ﹶﺔ ﺍ ﹾﻟ َﻤ ْﻴَﺘ ِﺔ ﻃﹶﺎ ِﻫ َﺮﺓﹲ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ؛ ِﻟﹶﺄﻥﱠ‬ ‫ﺠ ْﺒ ُﻦ ؛ ِﻟﹶﺄﻥﱠ ﺇ ْﻧ ﹶﻔ َ‬ ‫ﺤ ﱡﻞ ﻫَﺬﹶﺍ ﺍﹾﻟ ُ‬ ‫ﹶﺃﺑﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ َﻭﹶﺃ ْﺣﻤَﺪ ﻓِﻲ ﺇ ْﺣﺪَﻯ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ﹶﺃﻧﱠﻪُ َﻳ ِ‬ ‫ﻚ ﻭَﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ َﻭﹶﺃ ْﺣﻤَﺪ‬ ‫ﺲ ﻓِﻲ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻦ ﻟﹶﺎ ﻳَُﻨ ﺠﱢﺲُ ‪َ .‬ﻭ َﻣﺬﹾ َﻫﺐُ ﻣَﺎِﻟ ٍ‬ ‫ﺠ ﹺ‬ ‫ﺕ ﺍ ﹾﻟَﺒﻬﹺﻴ َﻤ ِﺔ َﻭﻣُﻠﹶﺎﻗﹶﺎﺓﹸ ﺍ ﹾﻟ ﹺﻮﻋَﺎ ِﺀ ﺍﻟﻨﱠ ﹺ‬ ‫ﺕ ﹺﺑ َﻤ ْﻮ ِ‬ ‫ﺤ ﹶﺔ ﻟﹶﺎ َﺗﻤُﻮ ُ‬ ‫ﺍ ﹾﻟﹺﺈ ْﻧﹶﻔ َ‬ ‫ﺲ‬ ‫ﺠ ٌ‬ ‫ﺴ ﹲﺔ ؛ ِﻟﹶﺄﻥﱠ ﹶﻟَﺒ َﻦ ﺍ ﹾﻟ َﻤ ْﻴَﺘ ِﺔ ﻭَﺇﹺﻧْﻔﹶ ﺤَﺘَﻬَﺎ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ َﻧ ﹺ‬ ‫ﺠَ‬ ‫ﺤ ﹶﺔ ِﻋ ْﻨ َﺪ َﻫ ُﺆﻟﹶﺎ ِﺀ َﻧ ﹺ‬ ‫ﺲ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﹺﺈ ْﻧ ﹶﻔ َ‬ ‫ﺠ ٌ‬ ‫ﺠ ْﺒ َﻦ َﻧ ﹺ‬ ‫ﻓِﻲ ﺍﻟﺮﱢﻭَﺍَﻳ ِﺔ ﺍ ﹾﻟﹸﺄ ْﺧﺮَﻯ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍﹾﻟ ُ‬ ‫ﺏ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫ﺤَﺘ ﺞﱡ ﺑﹺﺂﺛﹶﺎ ﹺﺭ ﻳَﻨْﻘﹸﻠﹸﻬَﺎ َﻋ ْﻦ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ ﹶﻓﹶﺄ ْ‬ ‫ﺏ ﺍ ﹾﻟ ﹶﻘ ْﻮﹶﻟ ْﻴ ﹺﻦ َﻳ ْ‬ ‫ﺻ ﺤَﺎ ﹺ‬ ‫ﺤﺘُﻪُ ﻛﹶﺎ ﹾﻟ َﻤ ْﻴَﺘ ِﺔ ‪َ .‬ﻭ ﹸﻛ ﱞﻞ ِﻣ ْﻦ ﹶﺃ ْ‬ ‫ﺤﺘُﻪُ ﹶﻓ ﹶﺬﺑﹺﻴ َ‬ ‫‪َ .‬ﻭ َﻣ ْﻦ ﻟﹶﺎ ﺗُ ْﺆ ﹶﻛﻞﹸ ﹶﺫﺑﹺﻴ َ‬ ‫ﺏ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺍﻟﺜﱠﺎﻧﹺﻲ َﻧ ﹶﻘﻠﹸﻮﺍ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹶﺃ ﹶﻛﻠﹸﻮﺍ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹸﻈﻨﱡﻮ ﹶﻥ ﹶﺃﻧﱠﻪُ ِﻣ ْﻦ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫ﺱ ‪َ .‬ﻭﹶﺃ ْ‬ ‫ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ َﻧ ﹶﻘﻠﹸﻮﺍ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹶﺃ ﹶﻛﻠﹸﻮﺍ ﺟُ ْﺒ َﻦ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ‬ ‫ﺟُ ْﺒ ﹺﻦ ﺍﻟﻨﱠﺼَﺎﺭَﻯ ‪ .‬ﹶﻓ َﻬ ِﺬ ِﻩ َﻣﺴْﹶﺄﹶﻟﺔﹸ ﺍ ْﺟِﺘﻬَﺎ ٍﺩ ؛ ِﻟﻠﹾﻤُ ﹶﻘﻠﱢ ِﺪ ﹶﺃ ﹾﻥ ﻳُ ﹶﻘﻠﱢ َﺪ َﻣ ْﻦ ُﻳ ﹾﻔﺘِﻲ ﹺﺑﹶﺄ َﺣ ِﺪ ﺍ ﹾﻟ ﹶﻘ ْﻮﹶﻟ ْﻴ ﹺﻦ ‪.‬‬ ‫ﺐ ﺍ ﹾﻟﹶﺄِﺋﻤﱠ ِﺔ ‪ .‬ﻭَﺍﻟﺼﱠ ﺤِﻴ ﺢُ‬ ‫ﻑ ِﻣ ْﻦ َﻣﺬﹶﺍ ِﻫ ﹺ‬ ‫ﺱ َﻋﻠﹶﻰ ﻣَﺎ ﻋُ ﹺﺮ َ‬ ‫ﺲ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ‬ ‫ﺱ َﻭ َﻣﻠﹶﺎﹺﺑ ﹺ‬ ‫َﻭﹶﺃﻣﱠﺎ " ﺃﹶﻭَﺍﻧﹺﻴﻬﻢْ َﻭ َﻣﻠﹶﺎﹺﺑﺴُﻬُ ْﻢ " ﹶﻓ ﹶﻜﹶﺄﻭَﺍﻧﹺﻲ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ‬ ‫ﺐ ﹶﺃﻭَﺍﹺﻧَﻴﻬُ ْﻢ ﺍﻟﹾﻤُﺴَْﺘﻌْ َﻤﹶﻠ ﹶﺔ ﻣَﺎ‬ ‫ﺤﻬُ ْﻢ َﻣ ْﻴَﺘ ﹲﺔ ﹶﻓﻠﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ ُﻳﺼِﻴ َ‬ ‫ﺴَﺘ ْﻌ َﻤﻞﹸ ﺇﻟﱠﺎ َﺑ ْﻌ َﺪ ﻏﹶﺴْﻠِﻬَﺎ ؛ ﹶﻓﹺﺈ ﻥﱠ ﹶﺫﺑَﺎِﺋ َ‬ ‫ﻚ ﹶﺃﻥﱠ ﹶﺃﻭَﺍﹺﻧَﻴﻬُ ْﻢ ﻟﹶﺎ ﺗُ ْ‬ ‫ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺴَﺘ ْﻌ َﻤﻞﹸ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ‬ ‫ﻚ ﹶﻓﹶﺄﻣﱠﺎ ﺍﻟﹾﺂﹺﻧَﻴﺔﹸ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ َﻳ ْﻐِﻠﺐُ َﻋﻠﹶﻰ ﺍﻟﻈﱠ ﻦﱢ ُﻭ ﺻُﻮ ﹸﻝ ﺍﻟﻨﱠ ﺠَﺎ َﺳ ِﺔ ﺇﻟﹶﻴْﻬَﺎ ﹶﻓﺘُ ْ‬ ‫ﺤ ﹺﻬ ْﻢ ﹶﻓَﺘ ْﻨ ﺠُﺲُ ﹺﺑ ﹶﺬِﻟ َ‬ ‫َﻳ ﹾﻄﺒُ ﺨُﻮَﻧﻪُ ِﻣ ْﻦ ﹶﺫﺑَﺎِﺋ ِ‬ ‫ﺏ‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ﺿ ﹺﻊ ﺍﻟﻠﱠَﺒ ﹺﻦ ﻓِﻴﻬَﺎ َﻭﹶﻗ ْﺪ َﺗ َﻮ ﺿﱠﹶﺄ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍ ﹾﻟ َ‬ ‫ﺴﻠﹸﻮَﻧﻬَﺎ ﹶﻗ ْﺒ ﹶﻞ َﻭ ْ‬ ‫ﻀﻌُﻮ ﹶﻥ ﻓِﻴﻬَﺎ ﻃﹶﺒﹺﻴ ﺨَﻬُﻢْ ﹶﺃ ْﻭ َﻳ ْﻐ ِ‬ ‫ﺴ ﹴﻞ ﻛﹶﺂﹺﻧَﻴ ِﺔ ﺍﻟﻠﱠَﺒ ﹺﻦ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ َﻳ َ‬ ‫ﹶﻏ ْ‬

‫ﺤ ﹶﻜ ْﻢ ﹺﺑَﻨ ﺠَﺎ َﺳِﺘ ِﻪ ﺑﹺﺎﻟﺸﱠﻚﱢ ‪َ .‬ﻭﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺩ ﹾﻓﻨُﻬُ ْﻢ ﻓِﻲ َﻣﻘﹶﺎﹺﺑ ﹺﺮ‬ ‫ﺼﺮَﺍﹺﻧﻴﱠ ٍﺔ ‪ .‬ﻓﹶﻤَﺎ ُﺷﻚﱠ ﻓِﻲ َﻧ ﺠَﺎ َﺳِﺘ ِﻪ ﹶﻟ ْﻢ ُﻳ ْ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ِﻣ ْﻦ َﺟﺮﱠ ِﺓ َﻧ ْ‬ ‫َﺭ ِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋ ْﻦ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ‬ ‫ﺕ ِﻣ ْﻨ ُﻬ ْﻢ ؛ ﹶﻓﹺﺈ ﻥﱠ ﺍﻟﻠﱠ َﻪ ﺳُ ْﺒ ﺤَﺎَﻧﻪُ َﻭَﺗﻌَﺎﻟﹶﻰ َﻧﻬَﻰ َﻧﹺﺒﻴﱠﻪُ َ‬ ‫ﺼﻠﱠﻰ َﻋﻠﹶﻰ َﻣ ْﻦ ﻣَﺎ َ‬ ‫ﲔ َﻭﻟﹶﺎ ُﻳ َ‬ ‫ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﲔ‬ ‫ﺴِﻠ ِﻤ َ‬ ‫ﺤ ﹺﻮ ِﻩ ؛ ﻭَﻛﹶﺎﻧُﻮﺍ َﻳَﺘﻈﹶﺎ َﻫﺮُﻭ ﹶﻥ ﺑﹺﺎﻟﺼﱠﻠﹶﺎ ِﺓ ﻭَﺍﻟﺰﱠﻛﹶﺎﺓِ ﻭَﺍﻟﺼﱢﻴَﺎﻡﹺ ﻭَﺍﻟﹾ ﺠﹺﻬَﺎﺩِ َﻣ َﻊ ﺍ ﹾﻟﻤُ ْ‬ ‫ﲔ ‪ :‬ﹶﻛ َﻌ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ﺍﺑْﻦ ﺃﰊ َﻭَﻧ ْ‬ ‫َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬ ‫ﺕ ﺃﹶﺑَﺪًﺍ‬ ‫ﺼﻞﱢ َﻋﻠﹶﻰ ﹶﺃ َﺣ ٍﺪ ِﻣ ْﻨ ُﻬ ْﻢ ﻣَﺎ َ‬ ‫ﻚ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ‪َ } :‬ﻭﻟﹶﺎ ُﺗ َ‬ ‫ﺴﺮﱡﻭ ﹶﻥ ﹶﺫِﻟ َ‬ ‫؛ َﻭﻟﹶﺎ ُﻳ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ َﻣﻘﹶﺎﹶﻟ ﹰﺔ ﺗُ ﺨَﺎِﻟﻒُ ﺩِﻳ َﻦ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ؛ ﹶﻟ ِﻜ ْﻦ ُﻳ ِ‬ ‫ﻒ ﹺﺑ َﻬ ُﺆﻟﹶﺎ ِﺀ ﺍﻟﱠﺬِﻳﻦَ ُﻫ ْﻢ َﻣ َﻊ ﺍﻟﺰﱠ ْﻧ َﺪﹶﻗ ِﺔ ﻭَﺍﻟﻨﱢﻔﹶﺎ ﻕﹺ‬ ‫َﻭﻟﹶﺎ َﺗ ﹸﻘ ْﻢ َﻋﻠﹶﻰ ﹶﻗ ْﺒ ﹺﺮ ِﻩ ﺇﻧﱠ ُﻬ ْﻢ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺑﹺﺎﻟﻠﱠ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﻭَﻣَﺎﺗُﻮﺍ َﻭ ُﻫ ْﻢ ﻓﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ { ﹶﻓ ﹶﻜ ْﻴ َ‬ ‫ُﻳ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻭَﺍ ﹾﻟﹺﺈﹾﻟ ﺤَﺎ َﺩ ‪.‬‬ ‫ﲔ ﹶﺃ ْﻭ ُﺣﺼُﻮﹺﻧ ﹺﻬ ْﻢ ﹶﺃ ْﻭ ﺟُ ْﻨ ِﺪ ِﻫ ْﻢ ﹶﻓﹺﺈﻧﱠﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ َﻭﻫُ َﻮ ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ َﻣ ْﻦ َﻳﺴَْﺘ ﺨْ ِﺪﻡُ‬ ‫ﺨﺪَﺍ ُﻡ ِﻣ ﹾﺜ ﹺﻞ َﻫ ُﺆﻟﹶﺎ ِﺀ ﻓِﻲ ﹸﺛﻐُﻮ ﹺﺭ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫َﻭﹶﺃﻣﱠﺎ ﺍ ْﺳِﺘ ْ‬ ‫ﺱ َﻋﻠﹶﻰ ﹶﻓﺴَﺎ ِﺩ ﺍ ﹾﻟ َﻤ ْﻤﹶﻠ ﹶﻜ ِﺔ‬ ‫ﲔ ﻭَﻟِﻮُﻟﹶﺎﺓِ ﹸﺃﻣُﻮ ﹺﺭ ِﻫ ْﻢ َﻭ ُﻫ ْﻢ ﹶﺃ ْﺣ َﺮﺹُ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺱ ِﻟﻠﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺏ ِﻟ َﺮ ْﻋ ﹺﻲ ﺍ ﹾﻟ َﻐَﻨ ﹺﻢ ؛ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ِﻣ ْﻦ ﹶﺃ ﹶﻏﺶﱢ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺍﻟﺬﱢﺋﹶﺎ َ‬ ‫ﺴ ﹶﻜ ﹺﺮ‬ ‫ﲑ ﺍ ﹾﻟ َﻌ ْ‬ ‫ﺽ ‪ :‬ﺇﻣﱠﺎ َﻣ َﻊ ﹶﺃ ِﻣ ﹺ‬ ‫ﺴ ﹶﻜ ﹺﺮ ؛ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ ُﻤ ﺨَﺎ ِﻣ َﺮ ﹶﻗ ْﺪ َﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ ﹶﻏ َﺮ ٌ‬ ‫ﻭَﺍﻟﺪﱠ ْﻭﹶﻟ ِﺔ َﻭ ُﻫ ْﻢ َﺷﺮﱞ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤ ﺨَﺎ ِﻣ ﹺﺮ ﺍﻟﱠﺬِﻱ َﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍ ﹾﻟ َﻌ ْ‬ ‫ﺱ َﻋﻠﹶﻰ‬ ‫َﻭﹺﺇﻣﱠﺎ َﻣ َﻊ ﺍ ﹾﻟ َﻌ ُﺪﻭﱢ ‪ .‬ﻭَﻫَﺆُﻟﹶﺎ ﺀِ َﻣ َﻊ ﺍ ﹾﻟ ِﻤﻠﱠ ِﺔ َﻭَﻧﹺﺒﻴﱢﻬَﺎ َﻭﺩِﻳﹺﻨﻬَﺎ َﻭﻣُﻠﹸﻮ ِﻛﻬَﺎ ؛ َﻭ ﻋُﹶﻠﻤَﺎﺋِﻬَﺎ َﻭﻋَﺎﻣﱠِﺘﻬَﺎ َﻭﺧَﺎ ﺻﱠِﺘﻬَﺎ َﻭ ُﻫ ْﻢ ﹶﺃ ْﺣ َﺮﺹُ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺠ ْﻨ ِﺪ َﻋﻠﹶﻰ َﻭِﻟﻲﱢ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ َﻭﹺﺇ ْﺧﺮَﺍ ﹺﺟ ﹺﻬ ْﻢ َﻋ ْﻦ ﻃﹶﺎ َﻋِﺘ ِﻪ ‪ .‬ﻭَﺍﻟﹾﻮَ ﺍ ﹺﺟﺐُ َﻋﻠﹶﻰ‬ ‫ﲔ َﻭ َﻋﻠﹶﻰ ﺇ ﹾﻓﺴَﺎ ِﺩ ﺍ ﹾﻟ ُ‬ ‫ﺤﺼُﻮ ِﻥ ﺇﻟﹶﻰ َﻋ ُﺪﻭﱢ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺴﻠِﻴ ﹺﻢ ﺍﹾﻟ ُ‬ ‫َﺗ ْ‬ ‫ﺿ َﺮ َﺭﻫُ ْﻢ ﻓِﻲ ﺍﻟﺜﱠ ْﻐ ﹺﺮ ﹶﺃ َﺷﺪﱡ َﻭﹶﺃ ﹾﻥ‬ ‫ُﻭﻟﹶﺎ ِﺓ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ ﹶﻗ ﹾﻄﻌُﻬُ ْﻢ ِﻣ ْﻦ َﺩﻭَﺍﻭﹺﻳ ﹺﻦ ﺍ ﹾﻟ ُﻤﻘﹶﺎِﺗﹶﻠ ِﺔ ﹶﻓﻠﹶﺎ ُﻳ ْﺘ َﺮﻛﹸﻮ ﹶﻥ ﻓِﻲ ﹶﺛ ْﻐ ﹴﺮ َﻭﻟﹶﺎ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﹶﺛ ْﻐ ﹴﺮ ؛ ﹶﻓﹺﺈﻥﱠ َ‬ ‫ﺢ ِﻟﻠﱠ ِﻪ َﻭِﻟ َﺮﺳُﻮِﻟ ِﻪ‬ ‫ﺼﹺ‬ ‫ﲔ َﻋﻠﹶﻰ ﺩِﻳ ﹺﻦ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭ َﻋﻠﹶﻰ ﺍﻟﻨﱡ ْ‬ ‫ﺨﺪَﺍ ِﻣ ِﻪ ِﻣ ْﻦ ﺍﻟﺮﱢﺟَﺎ ﹺﻝ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮﹺﻧ َ‬ ‫ﺝ ﺇﻟﹶﻰ ﺍ ْﺳِﺘ ْ‬ ‫ﺤﺘَﺎ ُ‬ ‫ﺨ ِﺪ َﻡ َﺑ َﺪﹶﻟﻬُﻢْ َﻣ ْﻦ َﻳ ْ‬ ‫ﺴَﺘ ْ‬ ‫َﻳ ْ‬

‫ﻒ ﹺﺑ َﻤ ْﻦ َﻳ ُﻐﺶﱡ‬ ‫ﺴ ِﻠﻤًﺎ ﹶﻓ ﹶﻜ ْﻴ َ‬ ‫ﲔ َﻭﻋَﺎﻣﱠِﺘ ﹺﻬ ْﻢ ؛ َﺑ ﹾﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻭِﻟﻲﱡ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﻟﹶﺎ َﻳﺴَْﺘ ﺨْ ِﺪﻡُ َﻣ ْﻦ َﻳﻐُﺸﱡﻪُ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ُﻣ ْ‬ ‫َﻭِﻟﹶﺄِﺋﻤﱠ ِﺔ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺐ‬ ‫ﺖ ﹶﻗ َﺪ َﺭ َﻋﻠﹶﻰ ﺍﻟِﺎﺳْﺘِﺒْﺪَﺍﻝﹺ ﹺﺑ ﹺﻬ ْﻢ َﻭ َﺟ َ‬ ‫ﺐ َﻣ َﻊ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ﹾﻞ ﹶﺃﻱﱡ َﻭ ﹾﻗ ٍ‬ ‫ﲔ ﹸﻛﻠﱠ ُﻬ ْﻢ َﻭﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﻟﻪُ َﺗ ﹾﺄ ِﺧﲑُ ﻫَﺬﹶﺍ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺴﻤﱠﻰ َﻭﹺﺇﻣﱠﺎ ﺃﹸ ْﺟ َﺮﺓﹸ ﺍ ﹾﻟ ِﻤ ﹾﺜ ﹺﻞ ِﻟﹶﺄﻧﱠﻬُ ْﻢ‬ ‫ﻁ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻓﹶﻠﻬُ ْﻢ ﺇﻣﱠﺎ ﺍ ﹾﻟ ُﻤ َ‬ ‫ﺸﺮُﻭ ﹶ‬ ‫ﺨ ِﺪﻣُﻮﺍ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﻚ ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﺍﹸ ْﺳﺘُ ْ‬ ‫َﻋﹶﻠ ْﻴ ِﻪ ﹶﺫِﻟ َ‬ ‫ﺖ ﺃﹸ ْﺟ َﺮﺓﹸ ﺍ ﹾﻟ ِﻤ ﹾﺜ ﹺﻞ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ‬ ‫ﺴﻤﱠﻰ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎﺳِﺪًﺍ َﻭ َﺟَﺒ ْ‬ ‫ﺐ ﺍ ﹾﻟ ُﻤ َ‬ ‫ﺻ ﺤِﻴﺤًﺎ َﻭ َﺟ َ‬ ‫ﻚ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ ﹾﻘ ُﺪ َ‬ ‫ﻋﻮﻗﺪﻭﺍ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺨﺪَﺍ ُﻣ ُﻬ ْﻢ ﻓﹶﺎ ﹾﻟ َﻌ ﹾﻘ ُﺪ‬ ‫ﺠﻌَﺎﹶﻟ ِﺔ ﺍﹾﻟ ﺠَﺎِﺋ َﺰ ِﺓ ؛ ﹶﻟ ِﻜﻦﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﺍ ْﺳِﺘ ْ‬ ‫ﺲ ﺍ ﹾﻟ َ‬ ‫ﺲ ﺍ ﹾﻟﹺﺈﺟَﺎ َﺭ ِﺓ ﺍﻟﻠﱠﺎ ﹺﺯ َﻣ ِﺔ ﹶﻓ ﹺﻬ َﻲ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﺨﺪَﺍ ُﻣ ُﻬ ْﻢ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﺍ ْﺳِﺘ ْ‬ ‫ﺤﻘﱡﻮ ﹶﻥ ﺇﻟﱠﺎ ﻗِﻴ َﻤ ﹶﺔ َﻋ َﻤِﻠ ﹺﻬ ْﻢ ‪ .‬ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ْﻢ ﻳَﻜﹸﻮﻧُﻮﺍ َﻋ ِﻤﻠﹸﻮﺍ َﻋ َﻤﻠﹰﺎ ﹶﻟﻪُ ﻗِﻴﻤَﺔﹲ ﹶﻓﻠﹶﺎ َﺷ ْﻲ َﺀ ﹶﻟ ُﻬ ْﻢ ؛ ﹶﻟ ِﻜ ْﻦ ِﺩﻣَﺎ ُﺅ ُﻫ ْﻢ‬ ‫ﺴَﺘ ِ‬ ‫ﻋَﻘﹾﺪٌ ﻓﹶﺎﺳِﺪٌ ﹶﻓﻠﹶﺎ َﻳ ْ‬ ‫ﻭَﺃﹶﻣْﻮَﺍﻟﹸﻬُ ْﻢ ﻣُﺒَﺎﺣَﺔﹲ ‪.‬‬ ‫ﻭَﺇﹺﺫﹶﺍ ﹶﺃ ﹾﻇ َﻬﺮُﻭﺍ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ﹶﻓﻔِﻲ ﻗﹶﺒُﻮﻟِﻬَﺎ ِﻣ ْﻨ ُﻬ ْﻢ ﻧﹺﺰَﺍ ﻉٌ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ؛ ﹶﻓ َﻤ ْﻦ ﹶﻗﹺﺒ ﹶﻞ َﺗﻮَْﺑَﺘﻬُﻢْ ﺇﺫﹶﺍ ﺍ ﹾﻟَﺘ َﺰﻣُﻮﺍ َﺷﺮﹺﻳ َﻌ ﹶﺔ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﹶﺃﹶﻗﺮﱠ ﺃﹶﻣْﻮَﺍﻟﹶﻬُﻢْ‬ ‫ﺖ ﺍ ﹾﻟﻤَﺎ ﹺﻝ ؛ ﹶﻟ ِﻜﻦﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺇﺫﹶﺍ‬ ‫ﺴ ﹺﻬ ْﻢ ؛ ﹶﻓﹺﺈﻥﱠ ﻣَﺎﹶﻟ ُﻬ ْﻢ َﻳﻜﹸﻮ ﹸﻥ ﹶﻓ ْﻴﺌﹰﺎ ِﻟَﺒ ْﻴ ِ‬ ‫َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ‪َ .‬ﻭ َﻣ ْﻦ ﹶﻟ ْﻢ ﻳَﻘﹾﺒَﻠﹾﻬَﺎ ﹶﻟ ْﻢ ُﺗ ْﻨ ﹶﻘ ﹾﻞ ﺇﻟﹶﻰ َﻭ َﺭﹶﺛِﺘ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹺﺟ ْﻨ ِ‬ ‫ﺻ ﹶﻞ َﻣ ﹾﺬ َﻫﹺﺒ ﹺﻬ ْﻢ ﺍﻟﺘﱠ ِﻘﻴﱠ ﹸﺔ َﻭ ِﻛ ْﺘﻤَﺎ ﹸﻥ ﹶﺃ ْﻣ ﹺﺮ ِﻫ ْﻢ َﻭﻓِﻴ ﹺﻬ ْﻢ َﻣ ْﻦ ﻳُ ْﻌ َﺮﻑُ َﻭﻓِﻴ ﹺﻬ ْﻢ َﻣ ْﻦ ﹶﻗ ْﺪ ﹶﻟﺎ ﻳُ ْﻌ َﺮﻑُ‬ ‫ﺃﹸ ِﺧﺬﹸﻭﺍ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ُﻳ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ؛ ِﻟﹶﺄﻥﱠ ﹶﺃ ْ‬ ‫ﺡ َﻭﻟﹶﺎ ﹶﺃ ﹾﻥ ﻳَﻜﹸﻮﻧُﻮﺍ ِﻣ ْﻦ‬ ‫ﲔ َﻭﻟﹶﺎ ُﻳ َﻤﻜﱠﻨُﻮ ﹶﻥ ِﻣ ْﻦ َﺣ ْﻤ ﹺﻞ ﺍﻟﺴﱢﻠﹶﺎ ﹺ‬ ‫ﻁ ﻓِﻲ ﹶﺃ ْﻣ ﹺﺮ ِﻫ ْﻢ ﹶﻓﻠﹶﺎ ُﻳ ْﺘ َﺮﻛﹸﻮ ﹶﻥ ﻣُ ﺠَْﺘ ِﻤ ِﻌ َ‬ ‫ﺤﺘَﺎ ﹶ‬ ‫ﻚ ﹶﺃ ﹾﻥ ُﻳ ْ‬ ‫‪ .‬ﻓﹶﺎﻟﻄﱠﺮﹺﻳ ُﻖ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺲ َﻭِﻗ َﺮ ﺍ َﺀ ِﺓ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ ‪َ .‬ﻭﻳُ ْﺘ َﺮﻙُ َﺑ ْﻴَﻨ ُﻬ ْﻢ ِﻣ ْﻦ ﻳُ َﻌ ﻠﱢﻤُﻬُ ْﻢ ﺩِﻳ َﻦ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ‬ ‫ﺨ ْﻤ ﹺ‬ ‫ﺕ ﺍ ﹾﻟ َ‬ ‫ﺍ ﹾﻟ ُﻤﻘﹶﺎِﺗﹶﻠ ِﺔ َﻭَﻳ ﹾﻠ َﺰﻣُﻮ ﹶﻥ َﺷﺮَﺍِﺋ َﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ‪ِ :‬ﻣ ْﻦ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ َﻭﺳَﺎِﺋ َﺮ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ ﹶﻟﻤﱠﺎ ﹶﻇ َﻬﺮُﻭﺍ َﻋﻠﹶﻰ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺮﱢﺩﱠ ِﺓ‬ ‫َﻭُﻳ ﺤَﺎ ﹸﻝ َﺑ ْﻴَﻨ ُﻬ ْﻢ َﻭَﺑ ْﻴ َﻦ ﻣُ َﻌﻠﱢ ِﻤ ﹺﻬﻢْ ‪ .‬ﹶﻓﹺﺈ ﻥﱠ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱢﺪﱢﻳ َﻖ َﺭ ِ‬ ‫ﺏ ﺍﻟﹾﻤُ ﺠِْﻠَﻴ ﹶﺔ َﻭﹺﺇﻣﱠﺎ ﺍﻟﺴﱢ ﹾﻠ َﻢ ﺍﻟﹾﻤُ ﺨْ ﹺﺰَﻳ ﹶﺔ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ‪ :‬ﻳَﺎ َﺧﻠِﻴ ﹶﻔ ﹶﺔ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺤ ْﺮ َ‬ ‫ﻭَﺟَﺎﺀُﻭﺍ ﺇﹶﻟ ْﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻟ ُﻬ ْﻢ ﺍﻟﺼﱢﺪﱢﻳ ُﻖ ‪ :‬ﺍﺧْﺘَﺎﺭُﻭﺍ ﺇﻣﱠﺎ ﺍﹾﻟ َ‬ ‫ﺸ َﻬﺪُﻭ ﹶﻥ ﹶﺃﻥﱠ ﹶﻗ ْﺘﻠﹶﺎﻧَﺎ‬ ‫ﺨ ﹺﺰَﻳﺔﹸ ؟ ﻗﹶﺎ ﹶﻝ ‪َ :‬ﺗﺪﱠ ُﻭﻥﱠ ﹶﻗ ْﺘﻠﹶﺎَﻧﺎ َﻭﻟﹶﺎ ﹺﻧﺪﱢﻱ ﹶﻗ ْﺘﻠﹶﺎ ﹸﻛ ْﻢ َﻭَﺗ ْ‬ ‫ﺠِﻠَﻴﺔﹸ ﹶﻗ ْﺪ َﻋ َﺮ ﹾﻓﻨَﺎﻫَﺎ ﻓﹶﻤَﺎ ﺍﻟﺴﱢ ﹾﻠ ُﻢ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺏ ﺍ ﹾﻟﻤُ ْ‬ ‫ﺤ ْﺮ ُ‬ ‫َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ َ‬ ‫ﺤﹶﻠ ﹶﻘﺔﹸ‬ ‫ﺻ ْﺒُﺘ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻣ َﻮ ﺍﻟِﻨَﺎ َﻭﺗُ ْﻨ َﺰ ﻉُ ِﻣ ْﻨ ﹸﻜ ْﻢ ﺍﻟﹾ َ‬ ‫ﺻ ْﺒﻨَﺎ ِﻣ ْﻦ ﺃﹶﻣْﻮَﺍﻟِﻜﹸﻢْ َﻭَﺗ ُﺮﺩﱡﻭ ﹶﻥ ﻣَﺎ ﹶﺃ َ‬ ‫ﺠﻨﱠ ِﺔ َﻭﹶﻗ ْﺘﻠﹶﺎ ﹸﻛ ْﻢ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﻧُ ﹶﻘﺴﱢﻢُ ﻣَﺎ ﹶﺃ َ‬ ‫ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﺏ ﺍ ﹾﻟﹺﺈﹺﺑ ﹺﻞ َﺣﺘﱠﻰ َﻳﺮَﻯ ﺍﻟﻠﱠ ُﻪ َﺧﻠِﻴ ﹶﻔ ﹶﺔ َﺭﺳُﻮِﻟ ِﻪ ﻭَﺍﻟﹾﻤُﺆْ ِﻣَﻨﻴْ ﹺﻦ ﹶﺃﻣْﺮًﺍ‬ ‫ﺨ ْﻴ ﹺﻞ َﻭُﺗ ْﺘ َﺮﻛﹸﻮ ﹶﻥ ﺗَﺘﱠﺒﹺﻌُﻮﻥﹶ ﹶﺃ ﹾﺫﻧَﺎ َ‬ ‫ﺏ ﺍ ﹾﻟ َ‬ ‫ﻭَﺍﻟﺴﱢﻠﹶﺎﺡُ َﻭُﺗ ْﻤَﻨﻌُﻮ ﹶﻥ ِﻣ ْﻦ ُﺭﻛﹸﻮ ﹺ‬ ‫ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ‬ ‫ﺏ َﺭ ِ‬ ‫ﺨﻄﱠﺎ ﹺ‬ ‫ﲔ ﹶﻓﹺﺈ ﻥﱠ ﻋُ َﻤ َﺮ ْﺑ َﻦ ﺍ ﹾﻟ َ‬ ‫ﲔ ﹶﻗ ْﺘﻠﹶﻰ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﻀ ِﻤ ﹺ‬ ‫ﻚ ؛ ﺇﻟﱠﺎ ﻓِﻲ َﺗ ْ‬ ‫َﺑ ْﻌ َﺪ ﹺﺭﺩﱠِﺗﻜﹸ ْﻢ ‪ .‬ﹶﻓﻮَﺍﹶﻓ ﹶﻘﻪُ ﺍﻟﺼﱠ ﺤَﺎَﺑﺔﹸ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ ‪َ :‬ﻫ ُﺆﻟﹶﺎ ِﺀ ﻗﹸِﺘﻠﹸﻮﺍ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﹶﻓﹸﺄﺟُﻮ ُﺭ ُﻫ ْﻢ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ‪َ .‬ﻳ ْﻌﻨﹺﻲ ُﻫ ْﻢ ُﺷ َﻬﺪَﺍ ُﺀ ﹶﻓﻠﹶﺎ ِﺩَﻳ ﹶﺔ ﹶﻟ ُﻬ ْﻢ ﻓﹶﺎﺗﱠﻔﹶﻘﹸﻮﺍ َﻋﻠﹶﻰ ﹶﻗ ْﻮ ﹺﻝ ﻋُ َﻤ َﺮ ﻓِﻲ‬

‫ﻉ ﻓِﻴ ِﻪ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ ‪ .‬ﹶﻓ َﻤﺬﹾ َﻫ ﺐُ‬ ‫ﻚ ‪ .‬ﻭَﻫَﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺍﺗﱠ ﹶﻔ َﻖ ﺍﻟﺼﱠ ﺤَﺎَﺑﺔﹸ َﻋﹶﻠ ْﻴ ِﻪ ﻫُ َﻮ َﻣ ﹾﺬ َﻫ ﺐُ ﹶﺃِﺋﻤﱠ ِﺔ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ﻭَﺍﹶﻟﱠﺬِﻱ ﺗَﻨَﺎﺯَﻋُﻮﺍ ﻓِﻴ ِﻪ َﺗﻨَﺎ َﺯ َ‬ ‫ﹶﺫِﻟ َ‬ ‫ﻀ َﻤﻦُ ؛ ﹶﻛﻤَﺎ ﺍﺗﱠﻔﹶﻘﹸﻮﺍ َﻋﹶﻠ ْﻴ ِﻪ ﺁ ِﺧﺮًﺍ َﻭ ﻫُ َﻮ َﻣ ﹾﺬ َﻫ ﺐُ ﹶﺃﺑﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ‬ ‫ﺠَﺘ ِﻤﻌُﻮ ﹶﻥ ﺍ ﹾﻟﻤُ ﺤَﺎ ﹺﺭﺑُﻮ ﹶﻥ ﻟﹶﺎ ﻳُ ْ‬ ‫ﹶﺃ ﹾﻛﹶﺜ ﹺﺮ ِﻫ ْﻢ ﹶﺃﻥﱠ َﻣ ْﻦ ﹶﻗ َﺘﹶﻠﻪُ ﺍﻟﹾﻤُﺮْﺗَﺪﱡﻭﻥﹶ ﺍ ﹾﻟ ُﻤ ْ‬ ‫َﻭﹶﺃ ْﺣﻤَﺪ ﻓِﻲ ﺇ ْﺣﺪَﻯ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ‪َ .‬ﻭ َﻣﺬﹾ َﻫﺐُ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ َﻭﹶﺃ ْﺣﻤَﺪ ﻓِﻲ ﺍﻟﺮﱢﻭَﺍَﻳ ِﺔ ﺍ ﹾﻟﹸﺄ ْﺧﺮَﻯ ﻫُ َﻮ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ ﺍ ﹾﻟﹶﺄﻭﱠﻝﹸ ‪ .‬ﻓﹶﻬَﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﹶﻓ َﻌﹶﻠﻪُ‬ ‫ﻚ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ َﺑ ْﻌ َﺪ َﻋ ْﻮ ِﺩ ِﻫ ْﻢ ﺇﻟﹶﻰ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﻳُ ﹾﻔ َﻌﻞﹸ ﹺﺑ َﻤ ْﻦ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ َﻡ ﻭَﺍﻟﺘﱡﻬْﻤَﺔﹸ ﻇﹶﺎ ِﻫ َﺮ ﹲﺓ ﻓِﻴ ِﻪ ﹶﻓ ﻴُ ْﻤَﻨﻊُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ‬ ‫ﺍﻟﺼﱠ ﺤَﺎَﺑﺔﹸ ﹺﺑﺄﹸﻭﹶﻟِﺌ َ‬ ‫ﺼﺮَﺍﹺﻧﻴ‪‬ﺎ ‪.‬‬ ‫ﺠ ْﻨ ِﺪ َﻣ ْﻦ َﻳﻜﹸﻮ ﹸﻥ َﻳﻬُﻮﺩِﻳ‪‬ﺎ َﻭﻟﹶﺎ َﻧ ْ‬ ‫ﻉ ﺍﻟﱠﺘِﻲ ﺗَﻠﹾﺒَﺴُﻬَﺎ ﺍ ﹾﻟ ُﻤﻘﹶﺎِﺗﹶﻠﺔﹸ َﻭﻟﹶﺎ ﻳُ ْﺘ َﺮﻙُ ﻓِﻲ ﺍ ﹾﻟ ُ‬ ‫ﺨ ْﻴ ﹺﻞ ﻭَﺍﻟﺴﱢﻠﹶﺎﺡﹺ ﻭَﺍﻟﺪﱢ ْﺭ ﹺ‬ ‫ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ َ‬ ‫ﺝ‬ ‫ﺿﻠﱠﺎِﻟ ﹺﻬ ْﻢ َﻭﹶﺃ ﹾﻇ َﻬ َﺮ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ﺃﹸ ْﺧ ﹺﺮ َ‬ ‫َﻭُﻳ ﹾﻠ َﺰﻣُﻮ ﹶﻥ ﺷَﺮَﺍﺋِ َﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﺣﺘﱠﻰ َﻳ ﹾﻈ َﻬ َﺮ ﻣَﺎ َﻳ ﹾﻔ َﻌﻠﹸﻮَﻧ ُﻪ ِﻣ ْﻦ َﺧ ْﻴ ﹴﺮ ﹶﺃ ْﻭ َﺷﺮﱟ َﻭ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﹶﺃِﺋﻤﱠ ِﺔ ُ‬ ‫ﺕ َﻋﻠﹶﻰ ﹺﻧﻔﹶﺎِﻗ ِﻪ‬ ‫ﺲ ﹶﻟ ُﻬ ْﻢ ﻓِﻴﻬَﺎ ﻇﹸﻬُﻮﺭٌ ‪ .‬ﹶﻓﹺﺈﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳﻬْ ِﺪَﻳﻪُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ َﻭﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳﻤُﻮ َ‬ ‫ﲔ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻴ َ‬ ‫َﻋ ْﻨ ُﻬ ْﻢ َﻭﺳُﻴﱢ َﺮ ﺇﻟﹶﻰ ﹺﺑﻠﹶﺎ ِﺩ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺕ‬ ‫ﺕ َﻭﹶﺃ ﹾﻛَﺒ ﹺﺮ ﺍ ﹾﻟﻮَﺍ ﹺﺟﺒَﺎ ِ‬ ‫ﺤﺪُﻭ ِﺩ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍﻟﻄﱠﺎﻋَﺎ ِ‬ ‫ﺐ ﹶﺃﻥﱠ ﹺﺟﻬَﺎ َﺩ َﻫ ُﺆﻟﹶﺎ ِﺀ َﻭﹺﺇﻗﹶﺎ َﻣ ﹶﺔ ﺍ ﹾﻟ ُ‬ ‫ﲔ ‪َ .‬ﻭﻟﹶﺎ َﺭ ْﻳ َ‬ ‫ﻀﺮﱠ ٍﺓ ِﻟﻠﹾﻤُﺴْ ِﻠ ِﻤ َ‬ ‫ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ َﻣ َ‬ ‫ﺲ ﹺﺟﻬَﺎ ِﺩ‬ ‫ﺏ ؛ ﹶﻓﹺﺈﻥﱠ ﹺﺟﻬَﺎ َﺩ َﻫ ُﺆﻟﹶﺎ ِﺀ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﲔ َﻭﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﲔ ِﻣ ْﻦ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫ﻀﻞﹸ ِﻣ ْﻦ ﹺﺟﻬَﺎ ِﺩ َﻣ ْﻦ ﻟﹶﺎ ﻳُﻘﹶﺎِﺗﻞﹸ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫َﻭﻫُ َﻮ ﹶﺃ ﹾﻓ َ‬ ‫ﺏ ؛ ﹶﻓﹺﺈﻥﱠ ﹺﺟﻬَﺎ َﺩ‬ ‫ﺠﻬَﺎ ِﺩ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ﹶﻗ ْﺒ ﹶﻞ ﹺﺟﻬَﺎ ِﺩ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ِﻣ ْﻦ ﹶﺃﻫْﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ﻭَﺍﻟﺼﱢﺪﱢﻳﻖُ َﻭﺳَﺎِﺋﺮُ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ َﺑ َﺪﺀُﻭﺍ ﹺﺑ ﹺ‬ ‫ﺝ َﻋ ْﻨﻪُ ‪َ .‬ﻭ ﹺﺟﻬَﺎ َﺩ َﻣ ْﻦ ﹶﻟ ْﻢ ﻳُﻘﹶﺎﺗِﻠﹾﻨَﺎ ِﻣ ْﻦ‬ ‫ﺨﺮُﻭ َ‬ ‫ﲔ َﻭﹶﺃ ﹾﻥ َﻳ ْﺪﺧُ ﹶﻞ ﻓِﻴ ِﻪ َﻣ ْﻦ ﹶﺃﺭَﺍ َﺩ ﺍ ﹾﻟ ُ‬ ‫ﺢ ِﻣ ْﻦ ﹺﺑﻠﹶﺎ ِﺩ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫َﻫ ُﺆﻟﹶﺎ ِﺀ ﺣِﻔﹾﻆﹲ ﻟِﻤَﺎ ﻓﹸِﺘ َ‬ ‫ﻀ َﺮﺭُ َﻫ ُﺆﻟﹶﺎ ِﺀ‬ ‫ﺢ ‪ .‬ﻭَﺃﹶﻳْﻀًﺎ ﹶﻓ َ‬ ‫ﺱ ﺍ ﹾﻟﻤَﺎ ﹺﻝ ُﻣﻘﹶﺪﱠﻡٌ َﻋﻠﹶﻰ ﺍﻟﺮﱢ ْﺑ ﹺ‬ ‫ﺏ ِﻣ ْﻦ ﹺﺯﻳَﺎ َﺩ ِﺓ ﺇ ﹾﻇﻬَﺎ ﹺﺭ ﺍﻟﺪﱢﻳ ﹺﻦ ‪َ .‬ﻭ ِﺣ ﹾﻔﻆﹸ َﺭ ﹾﺃ ﹺ‬ ‫ﲔ َﻭﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬

‫ﲔ‬ ‫ﲔ ِﻣ ْﻦ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫ﺿ َﺮ ﹺﺭ َﻣ ْﻦ ﻳُﻘﹶﺎِﺗﻞﹸ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬ ‫ﺲ َ‬ ‫ﺿ َﺮﺭُ َﻫ ُﺆﻟﹶﺎ ِﺀ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﻚ ؛ َﺑ ﹾﻞ َ‬ ‫ﺿ َﺮ ﹺﺭ ﺃﹸﻭﹶﻟِﺌ َ‬ ‫ﲔ ﹶﺃ ْﻋ ﹶﻈﻢُ ِﻣ ْﻦ َ‬ ‫َﻋﻠﹶﻰ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ‬

‫ﺏ‪.‬‬ ‫ﲔ َﻭﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﲔ ِﻣ ْﻦ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ‬ ‫ﺿ َﺮ ﹺﺭ ﺍ ﹾﻟ ُﻤ ﺤَﺎ ﹺﺭﹺﺑ َ‬ ‫ﺱ ﹶﺃ َﺷﺪﱡ ِﻣ ْﻦ َ‬ ‫ﲑ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺿ َﺮﺭُﻫُ ْﻢ ﻓِﻲ ﺍﻟﺪﱢﻳ ﹺﻦ َﻋﻠﹶﻰ ﹶﻛِﺜ ﹴ‬ ‫ﺏ َﻭ َ‬ ‫َﻭﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﺤ ﱡﻞ ِﻟﹶﺄ َﺣ ِﺪ ﹶﺃ ﹾﻥ َﻳ ﹾﻜﺘُ َﻢ ﻣَﺎ َﻳ ْﻌ ﹺﺮﻓﹸﻪُ‬ ‫ﺐ ﻓﹶﻠﹶﺎ َﻳ ِ‬ ‫ﺐ ﻣَﺎ َﻳ ﹾﻘ ِﺪﺭُ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﺴ ﹺ‬ ‫ﺤَ‬ ‫ﻚ ﹺﺑ َ‬ ‫ﺴِﻠ ﹴﻢ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ َﻡ ﻓِﻲ ﹶﺫِﻟ َ‬ ‫ﺠﺐُ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ﻣُ ْ‬ ‫َﻭَﻳ ﹺ‬ ‫ﺤ ﱡﻞ ِﻟﹶﺄ َﺣ ِﺪ ﹶﺃ ﹾﻥ ُﻳﻌَﺎ ﹺﻭَﻧﻬُ ْﻢ َﻋﻠﹶﻰ َﺑﻘﹶﺎِﺋ ﹺﻬ ْﻢ ﻓِﻲ‬ ‫ﻑ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺣَﺎِﻟ ﹺﻬ ْﻢ َﻭﻟﹶﺎ َﻳ ِ‬ ‫ِﻣ ْﻦ ﹶﺃ ْﺧﺒَﺎ ﹺﺭ ِﻫ ْﻢ ؛ َﺑ ﹾﻞ ﻳُﻔﹾﺸِﻴﻬَﺎ ﻭَﻳُﻈﹾﻬﹺﺮُﻫَﺎ ِﻟَﻴ ْﻌ ﹺﺮ َ‬ ‫ﺤ ﱡﻞ ِﻟﹶﺄ َﺣ ِﺪ ﹶﺃﻥﱠ َﻳ ْﻨﻬَﻰ‬ ‫ﺕ َﻋ ْﻦ ﺍ ﹾﻟ ِﻘﻴَﺎ ﹺﻡ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺑﹺﻤَﺎ ﹶﺃ َﻣ َﺮ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ‪َ .‬ﻭﻟﹶﺎ َﻳ ِ‬ ‫ﺤ ﱡﻞ ِﻟﹶﺄ َﺣ ِﺪ ﺍﻟﺴﱡﻜﹸﻮ ُ‬ ‫ﺠْﻨ ِﺪ ﻭﺍﳌﺴﺘﺨﺪﻣﲔ َﻭﻟﹶﺎ َﻳ ِ‬ ‫ﺍ ﹾﻟ ُ‬ ‫ﻑ ﻭَﺍﻟﻨﱠ ْﻬ ﹺﻲ َﻋ ْﻦ ﺍ ﹾﻟﻤُ ْﻨ ﹶﻜ ﹺﺮ ﻭَﺍﻟﹾ ﺠﹺﻬَﺎﺩِ ﻓِﻲ‬ ‫َﻋ ْﻦ ﺍ ﹾﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﹺﻤَﺎ ﹶﺃ َﻣ َﺮ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ؛ ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺃﹶﺑْﻮَﺍﺏﹺ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬ ‫ﻆ‬ ‫ﲔ ﻭَﺍ ﹾﻏ ﹸﻠ ﹾ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﹺﺒﻲﱡ ﺟَﺎ ِﻫ ِﺪ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ َﺭ ﻭَﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬ ‫ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ؛ َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ِﻟَﻨﹺﺒﻴﱢ ِﻪ َ‬ ‫ﺐ ﺍ ﹾﻟﹺﺈ ْﻣﻜﹶﺎ ِﻥ ﹶﻟﻪُ‬ ‫ﺴ ﹺ‬ ‫ﺤَ‬ ‫ﲔ ‪ .‬ﻭَﺍﻟﹾﻤُﻌَﺎﻭﹺﻥﹸ َﻋﻠﹶﻰ ﹶﻛﻒﱢ َﺷﺮﱢ ِﻫ ْﻢ َﻭ ِﻫﺪَﺍَﻳِﺘ ﹺﻬ ْﻢ ﹺﺑ َ‬ ‫ﺨ ُﺮﺟُﻮ ﹶﻥ َﻋ ْﻦ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ﻭَﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ‬ ‫َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ { ﻭَﻫَﺆُﻟﹶﺎ ﺀِ ﻟﹶﺎ َﻳ ْ‬ ‫ﺼ ِﺪ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ ﻫُ َﻮ ِﻫ َﺪ ﺍَﻳﺘُﻬُ ْﻢ ؛ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ }‬ ‫ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ ﻭَﺍﻟﺜﱠﻮَﺍﺏﹺ ﻣَﺎ ﻟﹶﺎ َﻳ ْﻌﹶﻠﻤُﻪُ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ؛ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻤ ﹾﻘﺼُﻮ َﺩ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْ‬ ‫ﺱ َﺗﹾﺄﺗُﻮ ﹶﻥ ﹺﺑ ﹺﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﻴُﻮ ِﺩ ﻭَﺍﻟﺴﱠﻠﹶﺎ ِﺳ ﹺﻞ َﺣﺘﱠﻰ‬ ‫ﺱ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫ﺱ { ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﹸﻛ ْﻨُﺘ ْﻢ َﺧ ْﻴ َﺮ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺖ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫ﹸﻛ ْﻨُﺘ ْﻢ َﺧ ْﻴ َﺮ ﺃﹸﻣﱠ ٍﺔ ﺃﹸ ْﺧ ﹺﺮ َﺟ ْ‬ ‫ﺵ‬ ‫ﺢ ﺍ ﹾﻟ َﻤﻌَﺎ ﹺ‬ ‫ﻑ ﻭَﺍﻟﻨﱠﻬْﻲﹺ َﻋ ْﻦ ﺍ ﹾﻟﻤُ ْﻨ ﹶﻜ ﹺﺮ ‪ :‬ﻫِﺪَﺍﻳَﺔﹸ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ِﻟ َﻤﺼَﺎِﻟ ﹺ‬ ‫ﺠﻬَﺎ ِﺩ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬ ‫ﺗُﺪْﺧِﻠﹸﻮﻫُﻢْ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ َﻡ ‪ .‬ﻓﹶﺎ ﹾﻟ َﻤ ﹾﻘﺼُﻮﺩُ ﺑﹺﺎ ﹾﻟ ﹺ‬ ‫ﺿ َﺮ َﺭﻩُ َﻋ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ‪.‬‬ ‫ﺐ ﺍ ﹾﻟﹺﺈ ْﻣﻜﹶﺎ ِﻥ ﹶﻓ َﻤ ْﻦ َﻫﺪَﺍ ُﻩ ﺍﻟﻠﱠ ُﻪ َﺳ ِﻌ َﺪ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻟﹾﺂ ِﺧ َﺮ ِﺓ َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْﻬَﺘ ِﺪ ﹶﻛﻒﱠ ﺍﻟﻠﱠ ُﻪ َ‬ ‫ﺴ ﹺ‬ ‫ﺤَ‬ ‫ﻭَﺍﻟﹾﻤَﻌَﺎﺩِ ﹺﺑ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬ ‫ﻀﻞﹸ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َ‬ ‫ﻑ ‪ .‬ﻭَﺍﻟﻨﱠﻬْﻲَ َﻋ ْﻦ ﺍ ﹾﻟ ُﻤ ْﻨ ﹶﻜ ﹺﺮ ‪ :‬ﻫُ َﻮ ﹶﺃ ﹾﻓ َ‬ ‫ﺠﻬَﺎ َﺩ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬ ‫َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹺ‬ ‫ﺻﻠﱠﻰ‬ ‫ﺢ َﻋ ْﻨﻪُ َ‬ ‫ﺠﻬَﺎ ُﺩ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ { " َﻭﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ‬ ‫" } َﺭ ﹾﺃﺱُ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ُﻡ َﻭ َﻋﻤُﻮ ُﺩ ُﻩ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ َﻭﺫﹸ ْﺭ َﻭﺓﹸ َﺳﻨَﺎ ِﻣ ِﻪ ﺍ ﹾﻟ ﹺ‬ ‫ﺽ‬ ‫ﺠﻨﱠ ِﺔ ﹶﻟﻤِﺎﹶﺋﺔﹸ َﺩ َﺭ َﺟ ٍﺔ ﻣَﺎ َﺑ ْﻴ َﻦ ﺍﻟﺪﱠ َﺭ َﺟ ِﺔ ﺇﻟﹶﻰ ﺍﻟﺪﱠ َﺭ َﺟ ِﺔ ﹶﻛﻤَﺎ َﺑ ْﻴ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﺇﻟﹶﻰ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ‪ } :‬ﺇ ﻥﱠ ﻓِﻲ ﺍ ﹾﻟ َ‬ ‫ﻁ َﻳ ْﻮ ﹴﻡ َﻭﹶﻟ ْﻴﹶﻠ ٍﺔ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ " } ﹺﺭﺑَﺎ ﹸ‬ ‫ﹶﺃ َﻋﺪﱠﻫَﺎ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ِﻟ ﻠﹾﻤُ ﺠَﺎﻫِﺪِﻳ َﻦ ﻓِﻲ َﺳﺒﹺﻴِﻠ ِﻪ { " َﻭﻗﹶﺎ ﹶﻝ َ‬ ‫ﺠﻨﱠ ِﺔ‬ ‫ﻱ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺭ ْﺯﻗﹸﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ َ‬ ‫ﺕ ﻣُ ﺠَﺎﻫِﺪًﺍ َﻭ َﺟﺮَﻯ َﻋﹶﻠ ْﻴ ِﻪ َﻋ َﻤﻠﹸ ﻪُ َﻭﺃﹸﺟْ ﹺﺮ َ‬ ‫ﺕ ﻣُﺮَﺍﺑﹺﻄﹰﺎ ﻣَﺎ َ‬ ‫ﺻﻴَﺎ ﹺﻡ َﺷ ْﻬ ﹴﺮ َﻭِﻗﻴَﺎ ِﻣ ِﻪ { " َﻭ َﻣ ْﻦ ﻣَﺎ َ‬ ‫ﺧَﻴْﺮٌ ِﻣ ْﻦ ِ‬ ‫ﺠ ِﺪ‬ ‫ﺴﹺ‬ ‫ﺤ ﺞﱢ ﻭَﺍ ﹾﻟﻌُ ْﻤ َﺮ ِﺓ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ‪ } :‬ﹶﺃ َﺟ َﻌﻠﹾﺘُﻢْ ِﺳﻘﹶﺎَﻳ ﹶﺔ ﺍ ﹾﻟ ﺤَﺎﺝﱢ َﻭ ِﻋﻤَﺎ َﺭ ﹶﺓ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﻀﻞﹸ ِﻣ ْﻦ ﺍ ﹾﻟ َ‬ ‫َﻭﹶﺃ ِﻣ َﻦ ﺍ ﹾﻟ ِﻔ ْﺘَﻨ ﹶﺔ ‪ .‬ﻭَﺍﻟﹾ ﺠﹺﻬَﺎﺩُ ﹶﺃ ﹾﻓ َ‬ ‫ﲔ{‬ ‫ﺍﻟﹾ ﺤَﺮَﺍﻡﹺ ﹶﻛ َﻤ ْﻦ ﺁ َﻣ َﻦ ﺑﹺﺎﻟﻠﱠ ِﻪ ﻭَﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﺍﻟﹾﺂ ِﺧ ﹺﺮ َﻭﺟَﺎ َﻫ َﺪ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﻟﹶﺎ ﻳَﺴْﺘَﻮُﻭﻥﹶ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﻠﱠﻪُ ﻟﹶﺎ َﻳ ْﻬﺪِﻱ ﺍ ﹾﻟ ﹶﻘ ْﻮ َﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬ ‫ﻚ ُﻫ ُﻢ ﺍ ﹾﻟﻔﹶﺎِﺋﺰُﻭ ﹶﻥ‬ ‫ﺴ ﹺﻬﻢْ ﹶﺃ ْﻋ ﹶﻈﻢُ َﺩ َﺭ َﺟ ﹰﺔ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ َﻭﺃﹸﻭﹶﻟِﺌ َ‬ ‫} ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﻫَﺎﺟَﺮُﻭﺍ ﻭَﺟَﺎﻫَﺪُﻭﺍ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﹺﺑﹶﺄ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َﻭﹶﺃﻧْﻔﹸ ِ‬

‫ﺕ ﹶﻟ ُﻬ ْﻢ ﻓِﻴﻬَﺎ ﻧَﻌِﻴﻢٌ ﻣُﻘِﻴﻢٌ { } ﺧَﺎﻟِﺪِﻳﻦَ ﻓِﻴﻬَﺎ ﺃﹶﺑَﺪًﺍ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ِﻋ ْﻨ َﺪﻩُ ﺃﹶﺟْ ٌﺮ‬ ‫ﺿﻮَﺍ ٍﻥ َﻭ َﺟﻨﱠﺎ ٍ‬ ‫{ } ﻳَُﺒﺸﱢﺮُﻫُ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ ﹺﺑ َﺮ ْﺣ َﻤ ٍﺔ ِﻣ ْﻨﻪُ َﻭ ﹺﺭ ْ‬ ‫ﲔ‪.‬‬ ‫ﺤﹺﺒ ِﻪ ﹶﺃ ْﺟ َﻤ ِﻌ َ‬ ‫ﺻ ْ‬ ‫ﺤﻤﱠ ٍﺪ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ َﻭ َ‬ ‫ﺻﻠﹶﺎُﺗ ُﻪ َﻭ َﺳﻠﹶﺎ ُﻣ ُﻪ َﻋﻠﹶﻰ َﺧ ْﻴ ﹺﺮ َﺧ ﹾﻠ ِﻘ ِﻪ ﺳَﻴﱢﺪِﻧَﺎ ﻣُ َ‬ ‫ﲔ َﻭ َ‬ ‫ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬ ‫ﻋَﻈِﻴﻢٌ { ‪ .‬ﻭَﺍ ﹾﻟ َ‬ ‫ﻭﰲ ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪( ٢٣٨‬‬ ‫ﺍﻟﻨﺼﲑﻳﺔ‬ ‫ﺍﺠﻤﻟﻴﺐ ﺩ‪.‬ﲪﻮﺩ ﺑﻦ ﻏﺰﺍﻱ ﺍﳊﺮﰊ‬ ‫ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ‪ /‬ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ‪١٤٢٥/٠٨/٢٧‬ﻫـ‬ ‫ﺍﻟﺴﺆﺍﻝ‬ ‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪.‬‬ ‫ﻣﺎ ﻫﻲ ﻃﺮﻕ ﺍﻟﺸﻴﻌﺔ ﺍﻻﺛﲏ ﻋﺸﺮﻳﺔ ﻭﺍﻟﻨﺼﲑﻳﺔ ﻭ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﰲ ﺍﻟﺬﺑﺢ؟ ﻭﻫﻞ ﺗﺒﺎﺡ ﺫﺑﺎﺋﺤﻬﻢ؟ ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﹰﺍ‪.‬‬ ‫ﺍﳉﻮﺍﺏ‬ ‫ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺑﻌﺪ‪:‬‬

‫ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬ ‫ﺗﻨﺴﺐ ﻃﺎﺋﻔﺔ ﺍﻟﻨﺼﲑﻳﺔ ﺇﱃ‪) :‬ﳏﻤﺪ ﺑﻦ ﻧﺼﲑ ﺍﻟﺒﺼﺮﻱ( ﻣﻦ ﻣﻮﺍﱄ ﺑﲏ ﳕﲑ‪ ،‬ﻭﻫﻮ ﻓﺎﺭﺳﻲ ﺍﻷﺻﻞ ﻣﻦ ﺧﻮﺯﺳﺘﺎﻥ‪،‬‬ ‫ﻭﺗﻌﺘﱪﻩ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ‪ - ،‬ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ ‪ -‬ﺇﺣﺪﻯ ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﻟﱵ ﺗﺮﻯ ﺃﻥ ﻓﺮﺍﺋﺾ‬ ‫ﺍﻹﺳﻼﻡ ﳍﺎ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ ﳜﺎﻟﻒ ﺫﻟﻚ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻳﻔﻀّﻞ ﺍﻟﻨﺼﲑﻳﻮﻥ ﺗﺴﻤﻴﺘﻬﻢ ﺑـ )ﺍﻟﻌﻠﻮﻳﲔ( ﻧﺴﺒﺔ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﺃﰊ‬ ‫ﻃﺎﻟﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﻫﻮ ﻣﺴﻤّﻰ ﺃﻃﻠﻘﻪ ﻋﻠﻴﻬﻢ ﺍﳌﺴﺘﻌﻤﺮ ﺍﻟﻔﺮﻧﺴﻲ ﺇﺑّﺎﻥ ﺍﺣﺘﻼﻝ ﺳﻮﺭﻳﺎ ﺳﻨﺔ ‪ ١٩٢٠‬ﻡ ﲤﻮﻳﻬﹰﺎ‬ ‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﺣﻜﻢ ﻋﻠﻴﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﻇﻬﻮﺭﻫﺎ ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﻫﺬﻩ‬ ‫ﺍﻟﻄﺎﺋﻔﺔ ﺑﺎﻹﺳﻼﻡ ﺃﻭ ﺍﻟﻜﻔﺮ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺻﻠﲔ ﺍﺛﻨﲔ ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻣﻌﺮﻓﺔ ﻣﻌﺘﻘﺪﺍﺕ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻣﻘﺎﻻﻬﺗﺎ ﻣﻦ ﺧﻼﻝ ﺗﺮﺍﺛﻬﺎ ﺍﻟﻔﻜﺮﻱ‪.‬‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﻋﺮﺽ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺇﺫ ﳘﺎ ﺍﳊﻜﻢ ﺍﻟﻔﺼﻞ ﻟﻜﻞ‬ ‫ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﰲ ﻛﻞ ﻛﺒﲑﺓ ﻭﺻﻐﲑﺓ‪" ،‬ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ"‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﻭﻝ‪ :‬ﻓﻤﻊ ﺃﻥ ﺍﻟﻨﺼﲑﻳﲔ ﻳﻌﺪّﻭﻥ ﺩﻳﺎﻧﺘﻬﻢ ﻭﻣﺬﻫﺒﻬﻢ ﺳﺮﹰﺍ ﻣﻦ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻌﻤﻴﻘﺔ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﻬﺑﻢ‪) :‬ﺍﳍﻔﺖ‬ ‫ﻼ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺗﻌﻠﻤﺖ ﻋﻠﻤﹰﺎ ﺑﺎﻃﻨﹰﺎ ﻓﻌﻠﻴﻚ ﺑﻜﺘﻤﺎﻥ ﺳﺮ ﺍﷲ ﻭﻻ ﺗﻄﻠﻊ ﻋﻠﻴﻪ ﺇﻻ‬ ‫ﺍﻟﺸﺮﻳﻒ(‪) :‬ﻳﺎ ﻣﻔﻀﻞ‪ :‬ﻟﻘﺪ ﺃﻋﻄﻴﺖ ﻓﻀ ﹰ‬ ‫ﻭﻟﻴﹰﺎ ﳐﻠﺼﹰﺎ(‪ ،‬ﻭﻗﺼﺔ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺫﱐ ﻭﻫﻮ ﻣﻦ ﺃﺑﻨﺎﺀ ﻣﺸﺎﻳﺦ ﺍﻟﻨﺼﲑﻳﲔ ﳌﺎ ﺃﻟﱠﻒ ﻛﺘﺎﺑﻪ " ﺍﻟﺒﺎﻛﻮﺭﺓ ﺍﻟﺴﻠﻴﻤﺎﻧﻴﺔ"‪،‬‬ ‫ﻭﻛﺸﻒ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻨﺼﲑﻳﺔ ﻓﺄﺣﺮﻗﻮﻩ ﺣﻴﺎﹰ‪ ،‬ﻭﻗﺼﺘﻪ ﻣﺸﻬﻮﺭﺓ‪ ،‬ﺃﻗﻮﻝ ﻭﻣﻊ ﺫﻟﻚ ﺍﳊﺮﺹ ﺗﺴﺮﺑﺖ‬ ‫ﺑﻌﺾ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻨﺼﲑﻳﺔ ﺇﱃ ﺍﻟﻀﻮﺀ‪ ،‬ﻓﺎﻃﻠﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺪﺍﺭﺳﻮﻥ ﻭﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﻗﺎﻟﻮﺍ ﻛﻠﻤﺘﻬﻢ ﰲ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻣﻌﺘﻘﺪﺍﻬﺗﺎ‪..‬‬ ‫ﻓﻤﻦ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﻨﺼﲑﻳﺔ )ﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ(‪ ،‬ﻓﲑﻭﻥ ﺃﻥ ﺍﻷﻟﻮﻫﻴﺔ ﺣﻠﺖ ﰲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪!-‬‬ ‫ﺑﻞ ﺍﻹﻟﻪ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﻨﺼﲑﻱ ﺣﻞ ﰲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﺬ ﺑﺪﺀ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻓﻔﻲ ﻛﺘﺎﺏ‪ ) :‬ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ(‪ ،‬ﻭﻫﻮ‬ ‫ﳐﻄﻮﻁ ﰲ ﺍﳌﻜﺘﺒﺔ ﺍﻷﻫﻠﻴﺔ ﺑﺒﺎﺭﻳﺲ ﲢﺖ ﺭﻗﻢ)‪ (٦١٨٢‬ﺟﺎﺀ ﻓﻴﻪ ﺃﻥ ﻫﻨﺎﻙ ﺳﺒﻌﺔ ﺃﺩﻭﺍﺭ ﻟﻠﻈﻬﻮﺭﺍﺕ ﺍﻹﳍﻴﺔ ﺍﲣﺬﺕ ﰲ‬ ‫ﻛﻞ ﺩﻭﺭ ﻭﻇﻬﻮﺭ ﺭﺳﻮ ﹰﻻ ﻧﺎﻃﻘﺎﹰ‪ ،‬ﻓﺎﻟﻈﻬﻮﺭ ﺍﻷﻭﻝ ﻛﺎﻥ ﰲ )ﺷﻴﺚ( ﻭﻛﺎﻥ )ﺁﺩﻡ( ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻨﺎﻃﻖ‪ ،‬ﰒ ﺍﻧﺘﻘﻠﺖ‬

‫ﺍﻷﻟﻮﻫﻴﺔ ﺇﱃ )ﺳﺎﻡ(‪ ،‬ﻭﺍﻟﻨﺒﻮﺓ ﺇﱃ )ﻧﻮﺡ( ﻭﺑﻌﺪﻫﺎ ﺍﻧﺘﻘﻠﺖ ﺇﱃ )ﺇﲰﺎﻋﻴﻞ(‪ ،‬ﻭﺍﻟﻨﺒﻮﺓ ﺇﱃ ) ﺇﺑﺮﺍﻫﻴﻢ(‪ ،‬ﰒ ﺍﻧﺘﻘﻠﺖ ﺍﻷﻟﻮﻫﻴﺔ‬ ‫ﺇﱃ )ﻫﺎﺭﻭﻥ( ﻭﺍﻟﻨﺒﻮﺓ ﺇﱃ )ﻣﻮﺳﻰ(‪ ،‬ﰒ ﺍﻧﺘﻘﻠﺖ ﺍﻷﻟﻮﻫﻴﺔ ﺇﱃ ) ﴰﻌﻮﻥ ﺍﻟﺼﻔﺎ( ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﺑـ )ﺑﻄﺮﺱ(‪،‬‬ ‫ﻭﺍ ﻟﻨﺒﻮﺓ ﺇﱃ )ﻋﻴﺴﻰ(‪ ،‬ﻭﻇﻬﺮﺕ ﻟﻠﻤﺮﺓ ﺍﻷﺧﲑﺓ ﰲ )ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ (-‬ﻭﺍﻟﻨﺒﻮﺓ ﰲ )ﳏﻤﺪ ‪-‬‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،(-‬ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﲰﺎﻋﻴﻠﻲ ﻣﺼﻄﻔﻰ ﻏﺎﻟﺐ ﰲ ﻣﻘﺪﻣﺘﻪ ﻟﻜﺘﺎﺏ )ﺍﳍﻔﺖ( ﻟﻠﺠﻌﻔﻲ‪.‬‬ ‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﻜﻮﻥ ﻋﻠﻲ ﺇﳍﹰﺎ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ )ﺍﺠﻤﻟﻤﻮﻉ( ﺻﺮﺍﺣﺔ‬ ‫ﺍﻟﺴﻮﺭﺓ)‪ ) ،(١٠- ٩- ٨‬ﻳﺎ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺃﻧﺖ ﺇﳍﻨﺎ ﺑﺎﻃﻨﹰﺎ ﻭﺇﻣﺎﻣﹰﺎ ﻇﺎﻫﺮﹰﺍ(‪ ،‬ﻭ ) ﺃﺷﻬﺪ ﺑﺄﻥ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺋﻴﺔ ﺍﻟﱵ‬ ‫ﻇﻬﺮﺕ ﰲ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺎﻟﻨﻮﺭﺍﻧﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﺇﻟﻪ ﺳﻮﺍﻫﺎ‪ ،‬ﻭﻫﻲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ(‪.‬‬ ‫ﻭﻣﻦ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﻨﺼﲑﻳﺔ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻛﻤﺎ ﰲ ﻛﺘﺎﻬﺑﻢ )ﺍﳍﻔﺖ ﺹ ‪ ٢٢- ٢١‬ﻭﺹ ‪ ١٢١‬ﻭﺹ ‪ ١٤٦‬ﻭﺹ‬ ‫‪ ١٦٢‬ﻭﺹ ‪ ،(١٩٠‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﻛﺘﺎﻬﺑﻢ ﺍﻟﺸﻬﲑ ﺃﻭ ﻛﺘﺎﺏ ) ﺍﻟﺒﺎﻛﻮﺭﺓ ﺍﻟﺴﻠﻴﻤﺎﻧﻴﺔ( ﻟﺴﻠﻴﻤﺎﻥ‬ ‫ﺃﻓﻨﺪﻱ ﺍﻷﺫﱐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺷﻴﻮﺧﻬﻢ ﰒ ﺗﻨﺼﺮ‪ ،‬ﺃﻗﻮﻝ ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻣﻦ ﺍﻟﺪﻋﺎﺋﻢ‬ ‫ﺍﻟﺮﺋﻴﺴﻴﺔ ﻭﺍﻷﺭﻛﺎﻥ ﺍﳍﺎﻣﺔ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﻨﺼﲑﻱ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﺑﺪﻳﻞ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ‪ ،‬ﻭﺍﻟﺜﻮﺍﺏ‬ ‫ﻭﺍﻟﻌﻘﺎﺏ ﻟﻴﺲ ﰲ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﺴﺐ ﺍﻟﺘﺮﺍﻛﻴﺐ ﻭﺍﻟﺘﻘﻤﺼﺎﺕ ﺍﻟﻨﺎﺳﻮﺗﻴﺔ‬ ‫ﻭﺍﳌﺴﺨﻮﻳﺔ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻟﺮﻭﺡ‪.‬‬

‫ﻭﺇﺫﺍ ﲡﺎﻭﺯﻧﺎ ﺍﻟﻌﻘﺎﺋﺪ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻓﺎﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪﻫﻢ ﳍﺎ ﻣﻌﲎ ﺁﺧﺮ ﻏﲑ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ‪-‬ﺗﻌﺎﱃ ‪-‬‬ ‫ﻣﻨﻬﺎ‪ :‬ﺟﺎﺀ ﰲ ﻛﺘﺎﻬﺑﻢ ) ﺍﳍﻔﺖ ﺹ ‪) :(٦٤‬ﻗﻠﺖ‪ :‬ﻳﺎ ﻣﻮﻻﻱ‪ :‬ﺃﻣﺎ ﻛﺎﻥ ﺃﻫﻠﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻼﺓ؟ ﻗﺎﻝ‪ :‬ﻭﳛﻚ ﺃﺗﺪﺭﻱ ﻣﺎ‬ ‫ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺃﻫﻠﻪ ﺑﺎﻟﺼﻼﺓ؟" ﻗﻠﺖ ‪ :‬ﻳﻌﲏ ﺃﻫﻠﻪ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺷﻴﻌﺘﻪ ﺍﻟﺬﻳﻦ ﳜﻔﻮﻥ ﺇﳝﺎﻬﻧﻢ ﻭﻫﻲ‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﻌﻠﻲ ﺍﻷﻋﻠﻰ‪ ...‬ﺃﻱ ﺍﻹﻣﺎﻡ ﻋﻠﻲ‪ ،‬ﻓﺄﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻛﺎﻥ‬ ‫ﻳﺄﻣﺮ ﺃﻫﻠﻪ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ"‪ :‬ﻓﺎﻟﺼﻼﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﺃﻣﺎ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ :‬ﻓﻬﻲ ﻣﻌﺮﻓﺘﻨﺎ ﻭﺇﻗﺎﻣﺘﻨﺎ‪(..‬‬ ‫ﺍ‪.‬ﻫـ‪.‬‬ ‫ﻫﺬﻩ ﺑﻌﺾ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﻨﺼﲑﻳﺔ ﻭﻣﻘﺎﻻﻬﺗﻢ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻧﻌﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺣﻴﲔ ﺍﻟﺸﺮﻳﻔﲔ‪ ،‬ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪-‬‬ ‫ﻼ ﻳﻌﺮﻑ ﺫﻟﻚ ﻣﻦ ﻟﻪ ﺇﳌﺎﻡ ﺑﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ؛‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﳒﺪﻫﺎ ﲣﺎﻟﻒ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻮﺣﻴﲔ ﲨﻠﺔ ﻭﺗﻔﺼﻴ ﹰ‬ ‫ﻭﻟﺬﺍ ﻛﻔﹼﺮ ﻋﻠﻤﺎﺀ ﺍﳌﻠﺔ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻟﻜﻔﺮﻫﺎ ﺑﺎﷲ‪ ،‬ﻭﺇﺷﺮﺍﻛﻬﺎ ﺑﻌﺒﻮﺩﻳﺘﻪ ﻭﺇﺑﻄﺎﳍﺎ ﻟﺸﺮﻳﻌﺘﻪ‪ ،‬ﻭﺍﺳﺘﺤﻼﳍﺎ ﳌﺎ ﺣﺮﻣﻪ ﺍﷲ‬ ‫ﲢﺮﳝﹰﺎ ﺟﻠﻴﹰﺎ ﻭﺍﺿﺤﺎﹰ‪ ،‬ﻭﺗﺄﻭﻳﻠﻬﺎ ﻷﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻈﺎﻡ!‪ .‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪) :‬ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﳌﻮﺻﻮﻓﻮﻥ‬ ‫ﺑﺎﻟﻨﺼﲑﻳﺔ ﻫﻢ ﻭﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻘﺮﺍﻣﻄﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﻛﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺑﻞ ﻭﺃﻛﻔﺮ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪،‬‬ ‫ﻭﺿﺮﺭﻫﻢ ﻋﻠﻰ ﺃﻣﺔ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻋﻈﻢ ﻣﻦ ﺿﺮﺭ ﺍﻟﻜﻔﺎﺭ ﺍﶈﺎﺭﺑﲔ ﻣﺜﻞ ﻛﻔﺎﺭ ﺍﻟﺘﺘﺎﺭ ﻭﺍﻹﻓﺮﻧﺞ‬ ‫ﻭﻏﲑﻫﻢ‪ ،‬ﻓﺈﻥ ﻫﺆﻻﺀ ﻳﺘﻈﺎﻫﺮﻭﻥ ﻋﻨﺪ ﺟﻬﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺘﺸﻴﻊ ﻭﻣﻮﺍﻻﺓ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻫﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ‬ ‫ﻭﻻ ﺑﺮﺳﻮﻟﻪ‪ ،‬ﻭﻻ ﺑﻜﺘﺎﺑﻪ‪ ،‬ﻭﻻ ﺑﺄﻣﺮ ﻭﻻ ﻬﻧﻲ‪ ،‬ﻭﻻ ﺛﻮﺍﺏ‪ ،‬ﻭﻻ ﻋﻘﺎﺏ‪ ،‬ﻭﻻ ﺟﻨﺔ ﻭﻻ ﻧﺎﺭ‪ ،‬ﻭﻻ ﺑﺄﺣﺪ ﻣﻦ ﺍﳌﺮﺳﻠﲔ ﻗﺒﻞ‬ ‫ﳏﻤﺪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻻ ﲟﻠﺔ ﻣﻦ ﺍﳌﻠﻞ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺑﻞ ﻳﺄﺧﺬﻭﻥ ﻛﻼﻡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ ﻋﻠﻤﺎﺀ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻳﺘﺄﻭﻟﻮﻧﻪ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺃﻣﻮﺭ ﻳﻘﺮﻭﻬﻧﺎ ﺑﻴﻨﻬﻢ ﻭﻳﺪﻋﻮﻥ ﺑﺄﻬﻧﺎ ﻋﻠﻢ ﺍﻟﺒﺎﻃﻨﻴﺔ ‪ ...‬ﺇﱁ‪ (..‬ﺭﲪﻪ ﺍﷲ ﰲ‬ ‫ﺍﻟﻔﺘﺎﻭﻯ])‪.[(١٤٩/٣٥‬‬ ‫ﻭﳑﻦ ﺣﻜﻢ ﺑﻜﻔﺮﻫﻢ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ )ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ‪ ،(٢٤٩- ٢٤٧ /٢ ،‬ﻭﺍﺑﻦ ﺣﺰﻡ ﰲ) ﺍﶈﻠﻰ‪،(١٣٩/١٣ ،‬‬ ‫ﻭﺍﻟﺪﻳﻠﻤﻲ ﰲ )ﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺑﻄﻼﻧﻪ‪ ،‬ﺹ‪ ،(٧١‬ﻭﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ)ﻓﻀﺎﺋﺢ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﺹ‪.(٣٧‬‬

‫ﻭﺇﱐ ﻷﻧﺼﺢ ﺍﻷﺥ ﺍﻟﺴﺎﺋﻞ ﺑﺎﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻜﻠﻤﺖ ﻋﻦ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻣﺜﻞ ﻛﺘﺎﺏ‬ ‫) ﺍﻹﲰﺎﻋﻴﻠﻴﺔ( ﻹﺣﺴﺎﻥ ﺇﳍﻲ ﻇﻬﲑ‪ ،‬ﻭ) ﺃﺻﻮﻝ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ( ﻟﻠﺪﻛﺘﻮﺭ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺴﻠﻮﻣﻲ‪ ،‬ﻭ)ﻃﺎﺋﻔﺔ ﺍﻟﻨﺼﲑﻳﺔ( ﻟﻠﺪﻛﺘﻮﺭ‬ ‫ﺳﻠﻴﻤﺎﻥ ﺍﳊﻠﱯ ﻭﻏﲑﻫﻢ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬ ‫ﺴﻘﹸﻂﹸ‬ ‫ﺤﻈﹸﻮﺭَﺍﺕُ َﻭَﺗ ْ‬ ‫ﺡ ﹶﻟﻪُ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﻉ ِﻣ ْﻨ ُﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍ ﹾﻟ َﻤ ْﻌ ﹺﺮﹶﻓ ِﺔ َﻳﺰُﻭ ﹸﻝ َﻋ ْﻨﻪُ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ ﻭَﺍﻟﻨﱠﻬْﻲُ ‪َ k‬ﻭُﺗﺒَﺎ ُ‬ ‫ﺤ ﹺﻮ ِﻫ ْﻢ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟﺒَﺎ ﹺﺭ َ‬ ‫َﻭَﻧ ْ‬ ‫ﺱ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ ﺍ ﹾﻟَﺒﺎ ِﻃ ﹺﻦ َﺣﺘﱠﻰ َﺳﻤﱠ ْﻮ ُﻫ ْﻢ‬ ‫ﺸﻒُ ﹶﺃ ْﺳﺮَﺍ ُﺭ ُﻫ ْﻢ َﻭَﻳﻌْ ﹺﺮﻑُ ُﻋﻤُﻮ ُﻡ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺿﻐَﺎُﻧ ُﻬ ْﻢ َﻭَﺗﻨْ ﹶﻜ ِ‬ ‫َﻋ ْﻨﻪُ ﺍ ﹾﻟﻮَﺍ ﹺﺟﺒَﺎﺕُ ﹶﻓَﺘﻈﹾ َﻬﺮُ ﹶﺃ ْ‬ ‫ﻑ ﻣَﺎ ﻳُ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ ‪.‬‬ ‫ﺑَﺎ ِﻃﹺﻨﻴﱠ ﹰﺔ ؛ ِﻟﹺﺈ ْﺑﻄﹶﺎﹺﻧ ﹺﻬ ْﻢ ِﺧﻠﹶﺎ َ‬ ‫ﻚ ﹶﻟﻜﹶﺎ ﹶﻥ َﺧﻮَﺍ ﺻﱡ ُﻪ ﹶﻗ ْﺪ َﻋ َﺮﻓﹸﻮ ُﻩ َﻭﹶﺃﻇﹾ َﻬﺮُﻭﺍ ﺑَﺎ ِﻃَﻨﻪُ ‪َ .‬ﻭﻛﹶﺎ ﹶﻥ ِﻋ ْﻨ َﺪ ﹶﺃ ْﻫ ﹺﻞ‬ ‫ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ‪ -‬ﻭَﺍﻟﹾﻌِﻴَﺎﺫﹸ ﹺﺑﺎﹶﻟﻠﱠ ِﻪ ‪ -‬ﺩِﻳ ُﻦ ﺍﻟﺮﱡﺳُ ﹺﻞ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺱ ﹺﺑﺒَﺎ ِﻃ ﹺﻦ‬ ‫ﺿ ِﻄﺮَﺍ ﹺﺭ ﹶﺃﻥﱠ ﺍﻟﺼﱠ ﺤَﺎَﺑ ﹶﺔ ﺍﻟﱠﺬِﻳﻦَ ﻛﹶﺎﻧُﻮﺍ ﹶﺃ ْﻋﹶﻠ َﻢ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺲ ﺩِﻳ ﹺﻦ ﺍ ﹾﻟﺒَﺎ ِﻃﹺﻨﻴﱠ ِﺔ َﻭ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻌﻠﹸﻮ ﹺﻡ ﺑﹺﺎﻟِﺎ ْ‬ ‫ﺍ ﹾﻟ َﻤ ْﻌ ﹺﺮﹶﻓ ِﺔ ﻭَﺍﻟﺘﱠ ﺤْﻘِﻴﻖﹺ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ‬ ‫ﺻ ِﺪ ِﻩ َﻭﻣُﺮَﺍﺩَﺍِﺗ ِﻪ ﻛﹶﺎﻧُﻮﺍ ﹶﺃ ْﻋ ﹶﻈ َﻢ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﹸﻟﺰُﻭﻣًﺎ ِﻟﻄﹶﺎ َﻋ ِﺔ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ‪ -‬ﺳِﺮ‪‬ﺍ َﻭ َﻋﻠﹶﺎﹺﻧَﻴ ﹰﺔ ‪-‬‬ ‫ﺱ ﹺﺑ َﻤﻘﹶﺎ ِ‬ ‫ﺍﻟﺮﱠﺳُﻮ ﹺﻝ َﻭﻇﹶﺎ ِﻫ ﹺﺮ ِﻩ َﻭﹶﺃ ْﺧَﺒ َﺮ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺕ َﻭ ﹸﻛ ﱡﻞ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻨ ُﻬ ْﻢ ﺇﹶﻟ ْﻴ ِﻪ َﻭﹺﺑ ِﻪ ﹶﺃ َﺧﺺﱡ َﻭﹺﺑﺒَﺎ ِﻃﹺﻨ ِﻪ ﹶﺃ ْﻋﹶﻠﻢُ ‪ -‬ﹶﻛﹶﺄﺑﹺﻲ َﺑ ﹾﻜ ﹴﺮ َﻭﻋُ َﻤ َﺮ ‪ -‬ﻛﹶﺎﻧُﻮﺍ‬ ‫ﻚ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫َﻭ ُﻣ ﺤَﺎﹶﻓ ﹶﻈ ﹰﺔ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺤﺮﱠ ﹺﻡ ﺑَﺎ ِﻃﻨًﺎ َﻭﻇﹶﺎ ِﻫﺮًﺍ ‪.‬‬ ‫ﺏ ﺍ ﹾﻟﻤُ َ‬ ‫ﺐ ﻭَﺍ ْﺟِﺘﻨَﺎ ﹺ‬ ‫ﹶﺃﻋْ ﹶﻈ َﻤﻬُﻢْ ﹸﻟﺰُﻭﻣًﺎ ﻟِﻠﻄﱠﺎ َﻋ ِﺔ ﺳِﺮ‪‬ﺍ َﻭ َﻋﻠﹶﺎﹺﻧَﻴ ﹰﺔ َﻭ ُﻣ ﺤَﺎﹶﻓ ﹶﻈ ﹰﺔ َﻋﻠﹶﻰ ﹶﺃﺩَﺍ ِﺀ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ‬ ‫ﺤﻈﹸﻮ ﹺﺭ ﻭَﺍﺟﹺﺒًﺎ ﻋَﻠﹶﻰ‬ ‫ﺠ َﻌﻠﹸﻮ ﹶﻥ ِﻓ ْﻌ ﹶﻞ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ َﻭَﺗ ْﺮ َﻙ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺼﻮﱢﹶﻓ ِﺔ ‪ :‬ﺍﻟﱠﺬِﻳﻦَ َﻳ ْ‬ ‫ﺾ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ َﻣﻠﹶﺎ ِﺣ َﺪﺓﹸ ﺍﻟﹾﻤَُﺘ َ‬ ‫َﻭﹶﻗ ْﺪ ﹶﺃ ْﺷَﺒ َﻪ َﻫ ُﺆﻟﹶﺎ ِﺀ ﻓِﻲ َﺑ ْﻌ ﹺ‬ ‫ﻚ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ‬ ‫ﻒ ﻭَﻳَﺘَﺄﹶﻭﱠﻟﹸﻮﻥﹶ َﻋﻠﹶﻰ ﹶﺫِﻟ َ‬ ‫ﺴﻘﹸﻂﹸ َﻋ ْﻨﻪُ ﺍﻟﺘﱠ ﹾﻜِﻠﻴ ُ‬ ‫ﺤﻘﱢﻘﹰﺎ ﻓِﻲ َﺯ ْﻋ ِﻤ ﹺﻬ ْﻢ ؛ َﻭﺣِﻴَﻨِﺌ ٍﺬ َﻳ ْ‬ ‫ﲑ ﻋَﺎ ﹺﺭﻓﹰﺎ ﻣُ َ‬ ‫ﺼَ‬ ‫ﻚ َﺣﺘﱠﻰ َﻳ ِ‬ ‫ﺍﻟﺴﱠﺎِﻟ ِ‬ ‫ﲔ ﻫُ َﻮ ﻣَﺎ َﻳﺪﱠﻋُﻮَﻧﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻌ ﹺﺮﹶﻓ ِﺔ ﻭَﺍ ﹾﻟَﻴ ِﻘﲔُ‬ ‫ﲔ ﹶﺃﻥﱠ ﺍ ﹾﻟَﻴ ِﻘ َ‬ ‫ﻚ ﺍ ﹾﻟَﻴ ِﻘﲔُ { )‪ (٩٩)(١‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ‪ ،‬ﺯَﺍ ِﻋ ِﻤ َ‬ ‫ﻚ َﺣﺘﱠﻰ َﻳ ﹾﺄِﺗَﻴ َ‬ ‫‪} :‬ﻭَﺍ ْﻋُﺒ ْﺪ َﺭﺑﱠ َ‬ ‫ﲔ‬ ‫ﺼﻠﱢ َ‬ ‫ﺕ َﻭﻣَﺎ َﺑ ْﻌ َﺪﻩُ ‪ .‬ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َﻋ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﻨﱠﺎ ﹺﺭ ‪ } :‬ﻣَﺎ َﺳﹶﻠ ﹶﻜﻜﹸﻢْ ﻓِﻲ َﺳ ﹶﻘ َﺮ )‪ (٤٢‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ْﻢ َﻧﻚُ ِﻣ َﻦ ﺍ ﹾﻟﻤُ َ‬ ‫ﻫُﻨَﺎ ﺍ ﹾﻟ َﻤ ْﻮ ُ‬ ‫ﲔ )‪ (٤٥‬ﻭَﻛﹸﻨﱠﺎ ﻧُ ﹶﻜﺬﱢﺏُ ﹺﺑَﻴ ْﻮ ﹺﻡ ﺍﻟﺪﱢﻳ ﹺﻦ )‪َ (٤٦‬ﺣﺘﱠﻰ‬ ‫ﻀَ‬ ‫ﺽ َﻣ َﻊ ﺍ ﹾﻟ ﺨَﺎِﺋ ِ‬ ‫ﲔ )‪ (٤٤‬ﻭَﻛﹸﻨﱠﺎ َﻧ ﺨُﻮ ُ‬ ‫ﺴ ِﻜ َ‬ ‫)‪َ (٤٣‬ﻭﹶﻟ ْﻢ َﻧﻚُ ﻧُ ﹾﻄ ِﻌﻢُ ﺍ ﹾﻟ ِﻤ ْ‬ ‫ﹶﺃﺗَﺎﻧَﺎ ﺍ ﹾﻟَﻴ ِﻘﲔُ )‪] (٤٧‬ﺍﳌﺪﺛﺮ‪( ٢) { [٤٧- ٤٢/‬‬ ‫__________‬ ‫)‪ - (١‬ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ‪) -‬ﺝ ‪ / ٩‬ﺹ ‪( ٣٣٩‬‬ ‫ﻚ ﺍﻟﻴﻘﲔ { ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﻳﺮﻳﺪ ﺍﳌﻮﺕ ﻭﲰﻲ ﺍﳌﻮﺕ ﺑﺎﻟﻴﻘﲔ‬ ‫ﻚ ﺣﱴ َﻳ ﹾﺄِﺗَﻴ َ‬ ‫ﻭﻗﻮﻟﻪ ‪ } :‬ﻭﺍﻋﺒﺪ َﺭﺑﱠ َ‬ ‫ﻷﻧﻪ ﺃﻣﺮ ﻣﺘﻴﻘﻦ ‪.‬‬ ‫ﻓﺈﻥ ﻗﻴﻞ ‪ :‬ﻓﺄﻱ ﻓﺎﺋﺪﺓ ﳍﺬﺍ ﺍﻟﺘﻮﻗﻴﺖ ﻣﻊ ﺃﻥ ﻛﻞ ﺃﺣﺪ ﻳﻌﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎﺕ ﺳﻘﻄﺖ ﻋﻨﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ؟‬ ‫ﻚ { ﰲ ﺯﻣﺎﻥ ﺣﻴﺎﺗﻚ ﻭﻻ ﲣﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺍﳊﻴﺎﺓ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‬ ‫ﻗﻠﻨﺎ ‪ :‬ﺍﳌﺮﺍﺩ ﻣﻨﻪ ‪ } :‬ﻭﺍﻋﺒﺪ َﺭﺑﱠ َ‬ ‫‪.‬‬ ‫ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ٢٤٩٥‬‬ ‫ﻚ ﺍﻟﻴﻘﲔ { ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻴﻬﺎ ﻭﻋﺪﻡ ﺍﻟﺘﻘﺼﲑ ﻓﻴﻬﺎ ‪.‬‬ ‫ﻚ ﺣﱴ َﻳ ﹾﺄِﺗَﻴ َ‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﻣﺮ ﺑﺎﻟﻌﺒﺎﺩﺓ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻭﺍﻋﺒﺪ َﺭﺑﱠ َ‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻴﻘﲔ ‪ :‬ﺍﳌﻮﺕ ‪ ،‬ﲰﻰ ﺑﺬﻟﻚ ﻷﻧﻪ ﺃﻣﺮ ﻣﺘﻴﻘﻦ ﳊﻮﻗﻪ ﺑﻜﻞ ﳐﻠﻮﻕ ‪.‬‬ ‫ﺃﻯ ‪ :‬ﻭﺩﻡ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ -‬ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺭﺑﻚ ﻭﻃﺎﻋﺘﻪ ﻣﺎ ﺩﻣﺖ ﺣﻴﺎ ‪ ،‬ﺣﱴ ﻳﺄﺗﻴﻚ ﺍﳌﻮﺕ ﺍﻟﺬﻯ ﻻ ﻣﻔﺮ ﻣﻦ‬ ‫ﳎﻴﺌﻪ ﰱ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﻳﺮﻳﺪﻩ ﺍﷲ ‪ -‬ﺗﻌﺎﱃ ‪-‬‬ ‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻴﻘﲔ ﻫﻨﺎ ﺍﳌﻮﺕ ﻗﻮﻟﻪ ‪ -‬ﺗﻌﺎﱃ ‪ -‬ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﺠﻤﻟﺮﻣﲔ ‪ } :‬ﻗﹶﺎﻟﹸﻮ ﹾﺍ ﹶﻟ ْﻢ َﻧﻚُ ِﻣ َﻦ ﺍﳌﺼﻠﲔ َﻭﹶﻟ ْﻢ‬ ‫ﺽ َﻣ َﻊ ﺍﳋﺂﺋﻀﲔ ﻭَﻛﹸﻨﱠﺎ ﻧُ ﹶﻜﺬﱢﺏُ ﹺﺑَﻴ ْﻮ ﹺﻡ ﺍﻟﺪﻳﻦ ﺣﱴ ﹶﺃﺗَﺎﻧَﺎ ﺍﻟﻴﻘﲔ { ﺃﻯ ‪ :‬ﺍﳌﻮﺕ ‪.‬‬ ‫َﻧﻚُ ﻧُ ﹾﻄ ِﻌﻢُ ﺍﳌﺴﻜﲔ ﻭَﻛﹸﻨﱠﺎ َﻧ ﺨُﻮ ُ‬

‫ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀًﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﺃﻡ ﺍﻟﻌ ﻼﺀ " ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺩﺧﻞ ﻋﻠﻰ ﻋﺜﻤﺎﻥ‬ ‫ﺑﻦ ﻣﻈﻌﻮﻥ ﻭﻗﺪ ﻣﺎﺕ ‪ ،‬ﻗﺎﻟﺖ ‪ :‬ﻗﻠﺖ ‪ :‬ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻚ ﺃﺑﺎ ﺍﻟﺴﺎﺋﺐ ‪ ،‬ﻓﺸﻬﺎﺩﺗﻰ ﻋﻠﻴﻚ ﻟﻘﺪ ﺃﻛﺮﻣﻚ ﺍﷲ ‪ .‬ﻓﻘﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﻛﺮﻣﻪ ‪ . . .‬ﺃﻣﺎ ﻫﻮ ﻓﻘﺪ ﺟﺎﺀﻩ ﺍﻟﻴﻘﲔ ‪ -‬ﺃﻯ ﺍﳌﻮﺕ ‪-‬‬ ‫ﻭﺇﱏ ﻷﺭﺟﻮ ﻟﻪ ﺍﳋﲑ " " ‪.‬‬ ‫ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ‪ :‬ﻭﻳﺴﺘﺪﻝ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻟﺼﻼﺓ ﻭﳓﻮﻫﺎ ‪ ،‬ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻹِﻧﺴﺎﻥ ﻣﺎ‬ ‫ﺩﺍﻡ ﻋﻘﻠﻪ ﺛﺎﺑﺘًﺎ ‪ ،‬ﻓﻴﺼﻠﻰ ﲝﺴﺐ ﺣﺎﻟﻪ ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﺻﻞ ﻗﺎﺋﻤًﺎ ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍ ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ " ‪.‬‬ ‫ﻭﻳﺴﺘﺪﻝ ﻬﺑﺎ ﺃﻳﻀًﺎ ﻋﻠﻰ ﲣﻄﺌﺔ ﻣﻦ ﺫﻫﺐ ﻣﻦ ﺍﳌﻼﺣﺪﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻴﻘﲔ ﺍﳌﻌﺮﻓﺔ ‪ ،‬ﻓﻤﱴ ﻭﺻﻞ ﺃﺣﺪﻫﻢ ﺇﱃ ﺍﳌﻌﺮﻓﺔ‬ ‫‪ ،‬ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺘﻜﻠﻴﻒ ﻋﻨﺪﻫﻢ ‪ .‬ﻭﻫﺬﺍ ﻛﻔﺮ ﻭﺿﻼﻝ ﻭﺟﻬﻞ ‪. . . .‬‬ ‫)‪ - (٢‬ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪( ٨٩‬‬ ‫ﻓﻤﻦ ﺗﺄﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻭﺍﻋﺒﺪ ﺭﺑﻚ ﺣﱴ ﻳﺄﺗﻴﻚ ﺍﻟﻴﻘﲔ { ﺍﳊﺠﺮ ‪ ٩٩ :‬ﻋﻠﻰ ﺳﻘﻮﻁ ﺍﻟﻌﺒﺎﺩﺓ ﲝﺼﻮﻝ ﺍﳌﻌﺮﻓﺔ ﻓﺈﻧﻪ‬ ‫ﻳﺴﺘﺘﺎﺏ ﻥ ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻵﻳﺔ ‪ :‬ﺍﻋﺒﺪ ﺭﺑﻚ ﺣﱴ ﲤﻮﺕ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ‪ :‬ﱂ ﳚﻌﻞ ﺍﷲ ﻟﻌﺒﺎﺩﺓ‬ ‫ﺍﳌﺆﻣﻦ ﺃﺟﻼ ﺩﻭﻥ ﺍﳌﻮﺕ ﻭﻗﺮﺃ ﺍﻵﻳﺔ ﻭﺍﻟﻴﻘﲔ ﻫﻮ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﺍﳌﻴﺖ ﻓﻴﻮﻗﻦ ﺑﻪ ﻛﻤ ﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ } ﻭﻛﻨﺎ‬

‫ﻧﻜﺬﺏ ﺑﻴﻮﻡ ﺍﻟﺪﻳﻦ * ﺣﱴ ﺃﺗﺎﻧﺎ ﺍﻟﻴﻘﲔ { ﺍﳌﺪﺛﺮ ‪ ٤٧ ٤٦ :‬ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﳌﺎ ﻣﺎﺕ‬ ‫ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﻗﺎﻝ ﺃﻣﺎ ﻋﺜﻤﺎﻥ ﻓﻘﺪ ﺟﺎﺀﻩ ﺍﻟﻴﻘﲔ ﻣﻦ ﺭﺑﻪ‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻼﺣﺪﺓ ﻭﻣﻦ ﺷﺮﻛﻬﻢ ﰲ ﻧﻮﻉ ﻣﻦ ﺇﳊﺎﺩﻫﻢ ﳌﺎ ﻇﻨﻮﺍ ﺃﻥ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﰲ ﳎﺮﺩ ﺍﻟﻌﻠﻢ‬ ‫ﻭﻇﻨﻮﺍ ﺃﻥ ﺫﻟﻚ ﺇﺫﺍ ﺣﺼﻞ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻌﻤﻞ ﻥ ﻭﻇﻨﻮﺍ ﺃﻥ ﺫﻟﻚ ﺣﺼﻞ ﳍﻢ ﻇﻨﻮﺍ ﺳﻘﻮﻁ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻋﻨﻬﻢ‬ ‫ﻭﺣﻞ ﺍﶈﺮﻣﺎﺕ ﺍﻟﻌﺎﻣﺔ ﳍﻢ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﻭﺟﻮﻩ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﰲ ﺫﻟﻚ‬ ‫ﻭﺿﻼﳍﻢ ﻣﻦ ﻭﺟﻮﻩ‬ ‫ﻣﻨﻬﺎ ‪ :‬ﻇﻨﻬﻢ ﺃﻥ ﺍﻟﻜﻤﺎﻝ ﰲ ﳎﺮﺩ ﺍﻟﻌﻠﻢ‬ ‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻇﻨﻬﻢ ﺃﻥ ﻣﺎ ﺣﺼﻞ ﳍﻢ ﻋﻠﻢ‬ ‫ﻭﺍﻟﺜﺎﻟﺚ ‪ :‬ﻇﻨﻬﻢ ﺃﻥ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻤﻞ ﺍﻟﻨﻔﺲ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‬ ‫ﻭﻛﻞ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ﻛﺎﺫﺑﺔ ﻓﻠﻴﺲ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﰲ ﳎﺮﺩ ﺍﻟﻌﻠﻢ ﻭﻻ ﰲ ﺃﻥ ﺗﺼﲑ ﻋﺎﳌﺎ ﻣﻌﻘﻮﻻ ﻣﻮﺍﺯﻳﺎ ﻟﻠﻌﺎﱂ‬ ‫ﺍﳌﻮﺟﻮﺩ ﺑﻞ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﺣﺐ ﺍﷲ ﻭﻋﺒﺎﺩﺗﻪ ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﳍﺎ ﻗﻮﺗﺎﻥ ‪ :‬ﻋﻠﻤﻴﺔ ﻭﻋ ﻤﻠﻴﺔ ﻓﻼ ﺗﺼﻠﺢ ﺇﻻ‬ ‫ﺑﺼﻼﺡ ﺍﻷﻣﺮﻳﻦ ﻥ ﻭﻫﻮ ﺃﻥ ﺗﻌﺮﻑ ﺍﷲ ﻭﺗﻌﺒﺪﻩ‬ ‫ﻭﺍﳉﻬﻤﻴﺔ ﻫﻢ ﺧﲑ ﻣﻦ ﻫﺆﻻﺀ ﺑﻜﺜﲑ ﻭﻣﻊ ﻫﺬﺍ ﻓﻠﻤﺎ ﻗﺎﻝ ﺟﻬﻢ ﻭﻣﻦ ﻭﺍﻗﻔﻪ ‪ :‬ﺇﻥ ﺍﻹﳝﺎﻥ ﳎﺮﺩ ﺍﳌﻌﺮﻓﺔ ﺃﻧﻜﺮ ﺫﻟﻚ ﺃﺋﻤﺔ‬ ‫ﺍﻹﺳﻼﻡ ﻥ ﺣﱴ ﻛﻔﺮ ﻣﻦ ﻗﺎﻝ ﻬﺑﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻏﲑﳘﺎ‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺎﺑﻌﻪ ﻋﻠﻴﻪ ﺍﻟﺼﺎﳊﻲ ﻭﺍﻷﺷﻌﺮﻱ ﰲ ﻛﺜﲑ ﻣﻦ ﻭﺍﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﻓﻬﻮ ﻣﻦ ﺃﻓﺴﺪ ﺍﻻﻗﻮﺍﻝ‬ ‫ﻭﺍﺑﻌﺪﻫﺎ ﻋﻦ ﺍﻟﺼﺤﺔ ﻛﻤﺎ ﻗﺪ ﺑﻴﻨﺎﻩ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳌﺎ ﺑﻴﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﻣﺴﻤﻰ ﺍﻷﳝﺎﻥ ﻭﻗﺒﻮﻟﻪ ﻟﻠﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‬ ‫ﻭﻣﺎ ﻟﻠﻨﺎﺱ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺰﺍﻉ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‬ ‫ﻭﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻓﻠﻮ ﻛﺎﻥ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﰲ ﳎﺮﺩ ﺍﻟﻌﻠﻢ ﻓﻠﻴﺲ ﻫﻮ ﺃﻱ ﻋﻠﻢ ﻛﺎﻥ ﺑﺄﻱ ﻣﻌﻠﻮﻡ ﻛﺎﻥ ﺑﻞ ﻫﻮ ﺍﻟﺬﻱ‬

‫ﻻ ﺑﺪ ﻣﻨﻪ ‪ :‬ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﻫﺆﻻﺀ ﻇﻨﻮﺍ ﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﲟﺎ ﻫﻮﻣﻮﺟﻮﺩ ﻭﻇﻨﻮﺍ ﺃﻥ ﺍﻟﻌﺎﱂ ﺃﺑﺪﻱ ﺍﺯﱄ ﻓﺈﺫﺍ ﺣﺼﻞ ﻟﻪ‬ ‫ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﺍﻻﺯﱄ ﺍﻷﺑﺪﻱ ﻛﻤﻠﺖ ﻧﻔﺴﻪ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺑﲎ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻭﻏﲑﻩ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﻗﻮﺍﳍﻢ ﻭﻛﺬﻟﻚ ﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ‬ ‫ﻛﺎﻟﻔﺎﺭﺍﰊ ﻭﻏﲑﻩ ﻭﺍﺑﻦ ﺳﻴﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻹﺳﻼﻡ ﻣﻨﻬﻢ ﻓﻔﻴﻪ ﻣﻦ ﺍﻹﳊﺎﺩ ﲝﺴﺒﻪ ﻭﺃﺑﻮ ﺣﺎﻣﺪ ﻭﺇﻥ ﺳﻠﻚ ﺃﺣﻴﺎﻧﺎ‬ ‫ﻣﺴﻠﻜﻬﻢ ﻟﻜﻨﻪ ﻻ ﳚﻌﻞ ﺍﻟﻌﻠﻢ ﲟﺠﺮﺩ ﺍﻟﻮﺟﻮﺩ ﻣﻮﺟﺒﺎ ﻟﻠﺴﻌﺎﺩﺓ ﺑﻞ ﳚﻌﻞ ﺫﻟﻚ ﰲ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﻗﺪ ﻳﻘﻮﻝ ﰲ ﺑﻌﺾ ﻛﺘﺒﻪ‬ ‫‪ :‬ﺇﻧﻪ ﺍﻟﻌﻠﻢ ﺑﺎﻷﻣﻮﺭ ﺍﻟﺒﺎﻗﻴﺔ ﻭﻫﺬﺍ ﻛﻼﻣﻬﻢ‬ ‫ﻓﻤﻦ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺍﻟﻌﺎﱂ ﺃﺯﱄ ﺃﺑﺪﻱ ﻗﺎﻝ ﺑﻘﻮﳍﻢ ﻭﻣﻦ ﻗﺎﻝ ‪ :‬ﺇﻥ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻛﺎﻥ ﻣﻌﺪﻭﻣﺎ ﰒ ﻭﺟﺪ ﱂ ﻳﻠﺰﻣﻪ ﺫﻟﻚ‬ ‫ﻭﺍﺑﻦ ﻋﺮﰊ ﻭﺍﺑﻦ ﺳﺒﻌﲔ ﻭﳓﻮﳘﺎ ﲨﻌﻮﺍ ﺑﲔ ﺍﳌﺴﻠﻜﲔ ﻓﺼﺎﺭﻭﺍ ﳚﻌﻠﻮﻥ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﺇﻥ‬ ‫ﺍﷲ ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﻓﺄﺧﺬﻭﺍ ﻣﻦ ﻃﺮﻳﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ ‪ :‬ﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﺍﺧﺬﻭﺍ ﻣﻦ ﻛﻼﻡ ﻫﺆﻻﺀ ‪ :‬ﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ‬ ‫ﺍﳌﻄﻠﻖ ﻭﲨﻌﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‬ ‫ﻭﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻓﺰﻋﻤﻬﻢ ﺃﻬﻧﻢ ﺣﺼﻞ ﳍﻢ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻓﻐﻦ ﻛﻼﻣﻬﻢ ﰲ ﺍﻹﳍﻴﺎﺕ ﻣﻊ ﻗﻠﺘﻪ‬ ‫ﻓﺎﻟﻀﻼﻝ ﺃﻏﻠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﳍﺪﻯ ﻥ ﻭﺍﳉﻬﻞ ﺃﻛﺜﺮ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻫﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺒﻘﻰ ﻣﻌﻠﻮﻣﺎﻬﺗﺎ ﻭﺗﻜﻤﻞ ﺍﻟﻨﻔﻮﺱ ﻬﺑﺎ‬

‫ﻋﻨﺪﻫﻢ‬

‫ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﺒﺴﻮﻃﺔ ﰲ ﻏﲑﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻭﻟﻜﻦ ﻧﺒﻬﻨﺎ ﻋﻠﻴﻪ ﻫﻨﺎ ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻵﻣﺪﻱ ﻭﺃﻣﺜﺎﻟﻪ ﺍﻟﺬﻳﻦ ﻋﻀﻤﻮﺍ‬ ‫ﻃﺮﻳﻘﻬﻢ ﻭﺻﺪﺭﻭﺍ ﻛﺘﺒﻬﻢ ﺍﻟﱵ ﺻﻨﻔﻮﻫﺎ ﰲ ﺃﺻﻮﻝ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺰﻋﻤﻬﻢ ﲟﺎ ﻫﻮ ﺃﺻﻞ ﻫﺆﻻﺀ ﺍﳉﻬﺎﻝ ‪ :‬ﻣﻦ ﺃﻥ ﻛﻤﺎﻝ‬ ‫ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲝﺼﻮﻝ ﻣﺎ ﳍﺎ ﻣﻦ ﺍﻟﻜﻤﺎﻻﺕ ﻭﻫﻲ ﺍﻹﺣﺎﻃﺔ ﺑﺎﳌﻌﻘﻮﻻﺕ ﻭﺍﻟﻌﻠﻢ ﺑﺎﺠﻤﻟﻬﻮﻻﺕ ﻭﺳﻠﻜﻮﺍ ﻃﺮﻗﻬﻢ ﻭﻗﻌﻮﺍ‬ ‫ﰲ ﺍﳉﻬﻞ ﻭﺍﳊﲑﺓ ﻭﺍﻟﺸﻚ ﲟﺎ ﻻ ﲢﺼﻞ ﺍﻟﻨﺠﺎﺓ ﺇﻻ ﺑﻪ ﻭﻻ ﺗﻨﺎﻝ ﺍﻟﺴﻌﺎﺩﺓ ﺇﻻ ﲟﻌﺮﻓﺘﻪ ﻓﻀﻼ ﻋﻦ ﻧﻴﻞ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻓﻮﻕ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻗﺎﻝ ‪ ] :‬ﻛﻤﻞ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻛﺜﲑ [ ﻓﺎﻟﻜﺎﻣﻠﻮﻥ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻛﺜﲑ ﻭﻟﻜﻦ‬ ‫ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﻃﺮﻳﻖ ﻫﺆﻻﺀ ﻣﻦ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻜﻤﺎﻝ ﺗﻘﺮﻳﺮ ﺍﻵﻣﺪﻱ ﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﰲ ﺇﺛﺒﺎﺕ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‬ ‫ﺕ ﻭَﺗَﻠﹶﺎ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂَﻳ ﹶﺔ )‪.(١‬‬ ‫ﲔ ﹶﺃ َﺟﻠﹰﺎ ﺩُﻭ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﺠ َﻌ ﹾﻞ ِﻟ ِﻌﺒَﺎ ِﺩ ِﻩ ﺍ ﹾﻟﻤُﺆْ ِﻣﹺﻨ َ‬ ‫ﺼ ﹺﺮﻱﱡ ‪ :‬ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺴﻦُ ﺍ ﹾﻟَﺒ ْ‬ ‫ﺤَ‬ ‫‪ .‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ َ‬ ‫َﻭ ِﻣ ْﻨﻪُ ﹶﻗ ْﻮﻟﹸﻪُ ﺻَﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻟﹶﻤﱠﺎ ﺗُﻮُﻓﱢ َﻲ ُﻋ ﹾﺜﻤَﺎ ﹸﻥ ْﺑ ُﻦ َﻣ ﹾﻈﻌُﻮ ٍﻥ ‪ :‬ﹶﺃﻣﱠﺎ ُﻋ ﹾﺜﻤَﺎ ﹸﻥ ْﺑ ُﻦ َﻣ ﹾﻈﻌُﻮ ٍﻥ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃﺗَﺎ ُﻩ ﺍ ﹾﻟَﻴ ِﻘﲔُ ِﻣ ْﻦ َﺭﺑﱢ ِﻪ‬ ‫{)‪. (٢‬‬ ‫ﺸ َﻬ َﺪ ﺍ ﹾﻟ ﹶﻘ َﺪ َﺭ َﻭَﻳ ﹾﻔﻨَﻰ َﻋ ْﻦ ﻫَﺬﹶﺍ‬ ‫ﻑ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺤﻘِﻴ ﹶﻘﺔﹸ ﺍ ﹾﻟ ﹶﻜ ْﻮﹺﻧﻴﱠﺔﹸ َﻭَﻳ ﹸﻈﻨﱡﻮ ﹶﻥ ﹶﺃﻥﱠ ﻏﹶﺎَﻳ ﹶﺔ ﺍ ﹾﻟﻌَﺎ ﹺﺭ ِ‬ ‫ﺸ َﻬﺪُﻭ ﹶﻥ ﺍ ﹾﻟ ﹶﻘ َﺪ َﺭ ﹶﺃﻭﱠﻟﹰﺎ َﻭ ِﻫ َﻲ ﺍ ﹾﻟ َ‬ ‫ﻭَﻫَﺆُﻟﹶﺎﺀِ ﹶﻗ ْﺪ َﻳ ْ‬ ‫ﺕ ﺍﻟﻠﱠ ِﻪ َﻭ َﻣ ﹾﻜﺮُﻭﻫَﺎِﺗ ِﻪ َﻭﹶﺃ ْﻭِﻟﻴَﺎِﺋ ِﻪ ﻭَﺃﹶﻋْﺪَﺍﺋِﻪِ ‪.‬‬ ‫ﺸ َﻬﺪُ ﻟﹶﺎ ﺗَﻤْﻴﹺﻴﺰَ ﻓِﻴ ِﻪ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﻭَﺍﻟﹾﻤَ ﺤْﻈﹸﻮﺭﹺ َﻭ َﻣ ﺤْﺒُﻮﺑَﺎ ِ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ ْ‬ ‫ﺍﻟﺸﱡﻬُﻮ ِﺩ ‪َ ،‬ﻭ ﹶﺫِﻟ َ‬ ‫ﻚ ﻃﹶﺎ َﻋ ﹶﺔ ﺍ ﹾﻟ ﹶﻘ َﺪ ﹺﺭ ‪-‬‬ ‫ﺼَﻴ ٍﺔ ‪ُ -‬ﻳﺮﹺﻳ ُﺪ ﹺﺑ ﹶﺬِﻟ َ‬ ‫ﺼَﻴ ﹶﺔ ﹸﺛﻢﱠ َﺷ ﹺﻬ َﺪ ﻃﹶﺎ َﻋ ﹰﺔ ﹺﺑﻠﹶﺎ َﻣ ْﻌ ِ‬ ‫َﻭﹶﻗ ْﺪ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃ َﺣﺪُﻫُ ْﻢ ‪ :‬ﺍ ﹾﻟﻌَﺎ ﹺﺭﻑُ َﺷ ﹺﻬ َﺪ ﹶﺃﻭﱠﻟﹰﺎ ﺍﻟﻄﱠﺎ َﻋ ﹶﺔ ﻭَﺍ ﹾﻟ َﻤ ْﻌ ِ‬ ‫ﲔ ‪ :‬ﻫَﺬﹶﺍ ﻣَﺎﹸﻟ ُﻪ ﺣَﺮَﺍﻡٌ ﹶﻓﻘﹶﺎ ﹶﻝ ‪ :‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ‬ ‫ﺾ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬ ‫ﺾ ُﺷﻴُﻮ ِﺧ ﹺﻬ ْﻢ ‪ :‬ﹶﺃﻧَﺎ ﻛﹶﺎﻓِﺮٌ ﹺﺑ َﺮﺏﱢ ُﻳ ْﻌﺼَﻰ َﻭﻗِﻴ ﹶﻞ ﹶﻟﻪُ َﻋ ْﻦ َﺑ ْﻌ ﹺ‬ ‫ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ َﺑ ْﻌ ﹺ‬ ‫ﺸ َﻬﺪُ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ َﻮ ْﺣ َﺪ ِﺓ‬ ‫ﺼَﻴ ﹶﺔ َﻭ ﻫُ َﻮ َﻣ ْ‬ ‫ﺚ " ﻟﹶﺎ ﻃﹶﺎ َﻋ ﹶﺔ َﻭﻟﹶﺎ َﻣ ْﻌ ِ‬ ‫ﺸ َﻬ ِﺪ ﺍﻟﺜﱠﺎِﻟ ِ‬ ‫ﻉ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ﹶﺓ ‪ .‬ﹸﺛﻢﱠ ﻳَﻨْﺘَﻘِﻠﹸﻮﻥﹶ " ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْ‬ ‫َﻋﺼَﻰ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃﻃﹶﺎ َ‬ ‫ﲔ ﹺﺑ َﻮ ْﺣ َﺪ ِﺓ ﺍﻟﹾﻮُﺟُﻮﺩِ)‪(٣‬‬ ‫ﺍ ﹾﻟﻘﹶﺎِﺋِﻠ َ‬ ‫__________‬ ‫ﺉ ﺑﺮﻗﻢ)‪ ( ٧٢٠‬ﻭﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﺮﻗﻢ)‪( ٢٠‬‬ ‫ﺠﻢُ ﺍ ْﺑ ﹺﻦ ﺍ ﹾﻟﻤُ ﹾﻘ ﹺﺮ ﹺ‬ ‫)‪ - (١‬ﻣُ ْﻌ َ‬ ‫ﺠ َﻌ ﹾﻞ ِﻟ َﻌ َﻤ ﹺﻞ‬ ‫ﺴ َﻦ َﻳﻘﹸﻮ ﹸﻝ ‪ " :‬ﻳَﺎ ﹶﻗ ْﻮﻡُ ﺍ ﹾﻟ ُﻤﺪَﺍ َﻭ َﻣ ﹶﺔ ‪ ،‬ﺍ ﹾﻟ ُﻤﺪَﺍ َﻭ َﻣ ﹶﺔ ‪ ،‬ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻟ ْﻢ َﻳ ْ‬ ‫ﺤَ‬ ‫َﻋ ْﻦ َﺟﺮﹺﻳ ﹺﺮ ْﺑ ﹺﻦ ﺣَﺎ ﹺﺯ ﹴﻡ ﻗﹶﺎ ﹶﻝ ‪َ :‬ﺳ ِﻤ ْﻌﺖُ ﺍ ﹾﻟ َ‬

‫ﺕ ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﹶﺃ َﺟﻠﹰﺎ ﺩُﻭ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻮ ِ‬ ‫ﺖ ﹸﺃﻡﱡ ﺍ ﹾﻟ َﻌﻠﹶﺎ ِﺀ ﺍ ﹾﻟﹶﺄ ْﻧﺼَﺎ ﹺﺭﻳﱠ ﹸﺔ َﺗﻘﹸﻮ ﹸﻝ ‪ :‬ﹶﻟﻤﱠﺎ ﹶﻗ ِﺪ َﻡ‬ ‫)‪ - (٢‬ﻭﰲ ﺟﺎﻣﻊ ﻣﻌﻤﺮ ﺑﺮﻗﻢ)‪َ ( ١٠٣٥‬ﻋ ْﻦ ﺧَﺎ ﹺﺭ َﺟ ﹶﺔ ْﺑ ﹺﻦ َﺯ ْﻳ ٍﺪ ‪ ،‬ﻗﹶﺎ ﹶﻝ ‪ :‬ﻛﹶﺎَﻧ ْ‬ ‫ﺖ ‪ :‬ﹶﻓﺼَﺎ َﺭ ﻟﹶﻨَﺎ ُﻋ ﹾﺜﻤَﺎ ﹸﻥ ْﺑ ُﻦ َﻣ ﹾﻈﻌُﻮ ٍﻥ ﻓِﻲ ﺍﻟﺴﱡ ﹾﻜﻨَﻰ ‪،‬‬ ‫ﺖ ﺍ ﹾﻟﹶﺄ ْﻧﺼَﺎ ُﺭ َﻋﻠﹶﻰ ﺳُﻜﹾَﻨِﺘ ﹺﻬﻢْ ‪ ،‬ﻗﹶﺎﹶﻟ ْ‬ ‫ﺍ ﹾﻟﻤُﻬَﺎ ﹺﺟﺮُﻭ ﹶﻥ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ﹶﺔ ‪ ،‬ﺍ ﹾﻗَﺘ َﺮ َﻋ ِ‬ ‫ﻚ‬ ‫ﺖ ‪َ :‬ﺭ ْﺣ َﻤ ﺔﹸ ﺍﻟﻠﱠ ِﻪ َﻋﹶﻠ ْﻴ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪ ،‬ﹶﻓ َﺪ َﺧ ﹶﻞ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻓ ﹸﻘ ﹾﻠ ُ‬ ‫ﺿﻨَﺎ ُﻩ ﹸﺛﻢﱠ ﺗُﻮُﻓﱢ َﻲ ‪ ،‬ﹶﻓ ﺠَﺎ َﺀﻩُ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺽ ‪ ،‬ﹶﻓ َﻤﺮﱠ ْ‬ ‫ﹶﻓ َﻤ ﹺﺮ َ‬ ‫ﻚ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪َ " :‬ﻭﻣَﺎ ُﻳ ْﺪﺭﹺﻳ ِ‬ ‫ﻚ ﺍﻟﻠﱠ ُﻪ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺸﻬَﺎ َﺩﺗِﻲ ﹶﺃ ﹾﻥ ﹶﻗ ْﺪ ﹶﺃ ﹾﻛ َﺮ َﻣ َ‬ ‫ﺐ ‪ ،‬ﹶﻓ َ‬ ‫ﹶﺃﺑَﺎ ﺍﻟﺴﱠﺎِﺋ ﹺ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ‪ " :‬ﹶﺃﻣﱠﺎ ﻫُ َﻮ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃﺗَﺎ ُﻩ ﺍ ﹾﻟَﻴ ِﻘﲔُ ِﻣ ْﻦ َﺭﺑﱢ ِﻪ ‪،‬‬ ‫ﺖ ‪ :‬ﻟﹶﺎ ﹶﺃ ْﺩﺭﹺﻱ ﻭَﺍﻟﻠﱠﻪِ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ‬ ‫ﹶﺃﻛﹾ َﺮ َﻣﻪُ ؟ " ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ْ‬ ‫ﺖ ‪ :‬ﻓﹶﻮَﺍﻟﻠﱠ ﻪِ ﻟﹶﺎ ﹸﺃ َﺯﻛﱢﻲ َﺑ ْﻌ َﺪﻩُ‬ ‫ﺨ ْﻴ َﺮ ‪ ،‬ﻭَﺍﻟﻠﱠﻪِ ﻣَﺎ ﹶﺃ ْﺩﺭﹺﻱ ‪ ،‬ﻭَﺃﹶﻧَﺎ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ‪ ،‬ﻣَﺎ ﻳُ ﹾﻔ َﻌﻞﹸ ﺑﹺﻲ َﻭﻟﹶﺎ ﹺﺑ ﹸﻜ ْﻢ " ‪ ،‬ﻗﹶﺎﹶﻟ ْ‬ ‫ﻭَﺇﹺﻧﱢﻲ ﻟﹶﺄﹶﺭْﺟُﻮ ﹶﻟﻪُ ﺍ ﹾﻟ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬ ‫ﺼُﺘﻬَﺎ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺼ ْ‬ ‫ﺠﺮﹺﻱ ‪ ،‬ﹶﻓ ﹶﻘ َ‬ ‫ﺖ ‪ :‬ﹸﺛﻢﱠ َﺭﹶﺃ ْﻳﺖُ َﺑ ْﻌﺪُ ِﻟ ُﻌ ﹾﺜﻤَﺎ ﹶﻥ ﻓِﻲ ﺍﻟﻨﱠ ْﻮ ﹺﻡ َﻋ ْﻴﻨًﺎ َﺗ ْ‬ ‫ﺃﹶﺣَﺪًﺍ ﺃﹶﺑَﺪًﺍ ‪ ،‬ﻗﹶﺎﹶﻟ ْ‬ ‫ﻚ َﻋ َﻤﻠﹸ ﻪُ " * ﻭﻫﻮ ﺻﺤﻴﺢ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ‪ " :‬ﹶﺫِﻟ َ‬ ‫)‪ - (٣‬ﺟﺎﻣﻊ ﺍﻟﺮﺳﺎﺋﻞ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪( ٢٣١‬‬ ‫ﺣﻘﻴﻘﺔ ﻣﺬﻫﺐ ﺍﻻﲢﺎﺩﻳﲔ ﺃﻭ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺑﻴﺎﻥ ﺑﻄﻼ ﻧﻪ ﺑﺎﻟﱪﺍﻫﲔ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‬ ‫ﺍﻋﻠﻢ ‪ -‬ﻫﺪﺍﻙ ﺍﷲ ﻭﺃﺭﺷﺪﻙ ‪ -‬ﺃﻥ ﺗﺼﻮﺭ ﻣﺬﻫﺐ ﻫﺆﻻﺀ ﻛﺎﻑ ﰲ ﺑﻴﺎﻥ ﻓﺴﺎﺩﻩ ﻭﻻ ﳛﺘﺎﺝ ﻣﻊ ﺣﺴﻦ ﺍﻟﺘﺼﻮﺭ ﺇﱃ‬

‫ﺩﻟﻴﻞ ﺁﺧﺮ‪ ،‬ﻭﺇﳕﺎ ﺗﻘﻊ ﺍﻟﺸﺒﻬﺔ ﻷﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻔﻬﻤﻮﻥ ﺣﻘﻴﻘﺔ ﻗﻮﳍﻢ ﻭﻗﺼﺪﻫﻢ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﺠﻤﻟﻤﻠﺔ‬

‫ﻭﺍﳌﺸﺘﺮﻛﺔ‪ ،‬ﺑﻞ ﻭﻫﻢ ﺃﻳﻀﹰﺎ ﻻ ﻳﻔﻬﻤﻮﻥ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﻘﺼﺪﻭﻧﻪ ﻭﻳﻘﻮﻟﻮﻧﻪ‪ ،‬ﻭﳍﺬﺍ ﻳﺘﻨﺎﻗﻀﻮﻥ ﻛﺜﲑﹰﺍ ﰲ ﻗﻮﳍﻢ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻳﺘﺨﻴﻠﻮﻥ ﺷﻴﺌﺎﹰ ﻭﻳﻘﻮﻟﻮﻧﻪ ﺃﻭ ﻳﺘﺒﻌﻮﻧﻪ‪ ،‬ﻭﳍﺬﺍ ﻗﺪ ﺍﻓﺘﺮﻗﻮﺍ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﻓﺮﻕ‪ ،‬ﻭﻻ ﻳﻬﺘﺪﻭﻥ ﺇﱃ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻓﺮﻗﻬﻢ‪ ،‬ﻣﻊ‬ ‫ﺍﺳﺘﺸﻌﺎﺭﻫﻢ ﺃﻬﻧﻢ ﻣﻔﺘﺮﻗﻮﻥ‪ ،‬ﻭﳍﺬﺍ ﳌﺎ ﺑﻴﻨﺖ ﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺃﺗﺒﺎﻋﻬﻢ ﻭﺭﺅﺳﺎﺋﻬﻢ ﺣﻘﻴﻘﺔ ﻗﻮﳍﻢ‪ ،‬ﻭﺳﺮ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﺻﺎﺭﻭﺍ‬ ‫ﻳﻌﻈﻤﻮﻥ ﺫﻟﻚ‪ ،‬ﻭﻟﻮﻻ ﻣﺎ ﺃﻗﺮﻧﻪ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﺬﻡ ﻭﺍﻟﺮﺩ ﳉﻌﻠﻮﱐ ﻣﻦ ﺃﺋﻤﺘﻬﻢ‪ ،‬ﻭﺑﺬﻟﻮﺍ ﱄ ﻣﻦ ﻃﺎﻋﺔ ﻧﻔﻮﺳﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ‬ ‫ﻣﺎ ﳚﻞ ﻋﻦ ﺍﻟﻮﺻﻒ‪ ،‬ﻛﻤﺎ ﺗﺒﺬﻟﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻟﺮﺅﺳﺎﺋﻬﻢ‪ ،‬ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻟﻜﱪﺍﺋﻬﻢ‪ ،‬ﻭﻛﻤﺎ ﺑﺬﻝ ﺁﻝ ﻓﺮﻋﻮﻥ ﻟﻔﺮﻋﻮﻥ ‪.‬‬ ‫ﻭﻛﻞ ﻣﻦ ﻳﻘﺒﻞ ﻗﻮﻝ ﻫﺆﻻﺀ ﻓﻬﻮ ﺃﺣﺪ ﺭﺟﻠﲔ ﺇﻣﺎ ﺟﺎﻫﻞ ﲝﻘﻴﻘﺔ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﺇﻣﺎ ﻇﺎﱂ ﻳﺮﻳﺪ ﻋﻠﻮﹰﺍ ﰲ ﺍﻷﺭﺽ ﻭﻓﺴﺎﺩﺍﹰ‪ ،‬ﺃﻭ‬ ‫ﺟﺎﻣﻊ ﺑﲔ ﺍﻟﻮﺻﻔﲔ‪ .‬ﻭﻫﺬﻩ ﺣﺎﻝ ﺃﺗﺒﺎﻉ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ " ﻓﺎﺳﺘﺨﻒ ﻗﻮﻣﻪ ﻓﺄﻃﺎﻋﻮﻩ " ﻭﺣﺎﻝ ﺍﻟﻘﺮﺍﻣﻄﺔ‬ ‫ﻣﻊ ﺭﺅﺳﺎﺋﻬﻢ‪ ،‬ﻭﺣﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺃﺋﻤﺘﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﻨﺼﺮﻭﻥ " ﺇﻥ ﺍﷲ ﻟﻌﻦ‬ ‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺃﻋﺪ ﳍﻢ ﺳﻌﲑﺍ " ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ ﻭﻗﻮﻟﻪ " ﻭﺃﻟﻌﻨﻬﻢ ﻟﻌﻨﹰﺎ ﻛﺒﲑﺍ " ﻭﻗﺎﻝ ﺗﻌﺎﱃ " ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺘﺨﺬ ﻣﻦ‬ ‫ﺩﻭﻥ ﺍﷲ ﺃﻧﺪﺍﺩﹰﺍ ‪ -‬ﺇﱃ ﻗﻮﻟﻪ ‪ -‬ﻭﻣﺎ ﻫﻢ ﲞﺎﺭﺟﲔ ﻣﻦ ﺍﻟﻨﺎﺭ " ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﺣﻘﻴﻘﺔ ﻗﻮﻝ ﻫﺆﻻﺀ ﺃﻥ ﻭﺟﻮﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻫﻮ ﻋﲔ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻭﺟﻮﺩﻫﺎ ﻏﲑﻩ ﻭﻻ ﺷﻲﺀ ﺳﻮﺍﻩ‬ ‫ﺍﻟﺒﺘﺔ‪ ،‬ﻭﳍﺬﺍ ﻣﻦ ﲰﺎﻫﻢ ﺣﻠﻮﻟﻴﺔ ﺃﻭ ﻗﺎﻝ ﻫﻢ ﻗﺎﺋﻠﻮﻥ ﺑﺎﳊﻠﻮﻝ ﺭﺃﻭﻩ ﳏﺠﻮﺑﹰﺎ ﻋﻦ ﻣﻌﺮﻓﺔ ﻗﻮﳍﻢ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺇﱃ‬ ‫ﺑﺎﻃﻦ ﺃﻣﺮﻫﻢ‪ ،‬ﻷﻥ ﻣﻦ ﻗﺎﻝ ﺃﻥ ﺍﷲ ﳛﻞ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻘﺪ ﻗﺎﻝ ﺑﺄﻥ ﺍﶈﻞ ﻏﲑ ﺍﳊﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﺗﺜﻨﻴﺔ ﻋﻨﺪﻫﻢ ﻭﺇﺛﺒﺎﺕ‬ ‫ﳌﻮﺟﻮﺩﻳﻦ ) ﺃﺣﺪﳘﺎ( ﻭﺟﻮﺩ ﺍﳊﻖ ﺍﳊﺎﻝ )ﻭﺍﻟﺜﺎﱐ( ﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﻞ ﻭﻫﻢ ﻻ ﻳﻘﺮﻭﻥ ﺑﺈﺛﺒﺎﺕ ﻭﺟﻮﺩﻳﻦ ﺍﻟﺒﺘﺔ‪ .‬ﻭﻻ‬ ‫ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻗﻞ ﻛﻔﺮﹰﺍ ﻣﻦ ﻗﻮﳍﻢ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﳉﻬﻤﻴﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﺮﺩﻭﻥ ﻗﻮﳍﻢ‪ ،‬ﻭﻫﻢ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﷲ ﺑﺬﺍﺗﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻩ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻟﺴﻠﻒ ﻋﻦ ﺍﳉﻬﻤﻴﺔ ﻭﻛﻔﺮﻭﻫﻢ ﺑﻪ‪ ،‬ﺑﻞ‬ ‫ﺟﻌﻠﻬﻢ ﺧﻠﻖ ﻣﻦ ﺍﻷﺋﻤﺔ ‪ -‬ﻛﺎﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﻳﻮﺳﻒ ﺍﺑﻦ ﺍﺳﺒﺎﻁ ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ‬ ‫ﻭﻏﲑﻩ ‪ -‬ﺧﺎﺭﺟﲔ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ‪ .‬ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﻣﺘﻜﻠﻤﺔ ﺍﳉﻬﻤﻴﺔ ﻭﻛﺜﲑ ﻣﻦ ﻣﺘﻌﺒﺪﻳﻬﻢ‪ .‬ﻭﻻ‬

‫ﺭﻳﺐ ﺇﻥ ﺇﳊﺎﺩ ﻫﺆﻻﺀ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻭﲡﻬﻤﻬﻢ ﻭﺯﻧﺪﻗﺘﻬﻢ ﺗﻔﺮﻳﻊ ﻭﺗﻜﻤﻴﻞ ﻹﳊﺎﺩ ﻫﺬﻩ ﺍﳉﻬﻤﻴﺔ ﺍﻷﻭﱃ ﻭﲡﻬﻤﻬﺎ ﻭﺯﻧﺪﻗﺘﻬﺎ‪.‬‬ ‫ﻭﺃﻣﺎ ﻭﺟﻪ ﺗﺴﻤﻴﺘﻬﻢ ﺍﲢﺎﺩﻳﺔ ﻓﻔﻴﻪ ﻃﺮﻳﻘﺎﻥ ) ﺃﺣﺪﳘﺎ( ﻻ ﻳﺮﺿﻮﻧﻪ ﻷﻥ ﺍﻻﲢﺎﺩ ﻋﻠﻰ ﻭﺯﻥ ﺍﻻﻗﺘﺮﺍﻥ ﻭﺍﻻﻗﺘﺮﺍﻥ ﻳﻘﺘﻀﻲ‬ ‫ﺷﻴﺌﲔ ﺍﲢﺪ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﻭﻫﻢ ﻻ ﻳﻘﺮﻭﻥ ﺑﻮﺟﻮﺩﻳﻦ ﺃﺑﺪﹰﺍ )ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ( ﺻﺤﺔ ﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺜﺮﺓ‬ ‫ﺻﺎﺭﺕ ﻭﺣﺪﺓ ﻛﻤﺎ ﺳﺄﺑﻴﻨﻪ ﻣﻦ ﺍﺿﻄﺮﺍﻬﺑﻢ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺇﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﺮﰊ ﻓﺈﻧﻪ ﳚﻌﻞ ﺍﻟﻮﺟﻮﺩ ﻏﲑ ﺍﻟﺜﺒﻮﺕ ﻭﻳﻘﻮﻝ ﺃﻥ ﻭﺟﻮﺩ ﺍﳊﻖ ﻗﺎﺽ ﻋﻠﻰ ﺛﺒﻮﺕ‬ ‫ﺍﳌﻤﻜﻨﺎﺕ‪ ،‬ﻓﻴﺼﺢ ﺍﻻﲢﺎﺩ ﺑﲔ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺜﺒﻮﺕ ﻭﺃﻣﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻻ ﻳﻔﺮﻕ ﻓﻴﻘﻮﻝ ﺃﻥ ﺍﻟﻜﺜﺮﺓ ﺍﳋﻴﺎﻟﻴﺔ ﺻﺎﺭﺕ‬ ‫ﻭﺣﺪﺓ ﺑﻌﺪ ﺍﻟﻜﺸﻒ ﺃﻭ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻌﻴﻨﻴﺔ ﺻﺎﺭﺕ ﻭﺣﺪﺓ ﺇﻃﻼﻗﻴﺔ‪.‬‬ ‫ﻓﺼﻞ‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺃﺻﻠﻬﻢ ﺍﻟﺬﻱ ﺑﻨﻮﺍ ﻋﻠﻴﻪ ﺃﻥ ﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺍﳌﺼﻨﻮﻋﺎﺕ ﺣﱴ ﻭﺟﻮﺩ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‬ ‫ﻭﺍﻟﻔﺎﺳﻘﲔ ﻭﺍﻟﻜﻼﺏ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻭﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻋﲔ ﻭﺟﻮﺩ ﺍﻟﺮﺏ‪ ،‬ﻻ ﺃﻧﻪ ﻣﺘﻤﻴﺰ ﻋﻨﻪ‬ ‫ﻣﻨﻔﺼﻞ ﻋﻦ ﺫﺍﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﳐﻠﻮﻗ ﹰﺎ ﻟﻪ ﻣﺮﺑﻮﺑﺎﹰ ﻣﺼﻨﻮﻋﹰﺎ ﻟﻪ ﻗﺎﺋﻤﹰﺎ ﺑﻪ‪ ،‬ﻭﻫﻢ ﻳﺸﻬﺪﻭﻥ ﺃﻥ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺗﻔﺮﻗﹰﺎ ﻭﻛﺜﺮﺓ‬ ‫ﻇﺎﻫﺮﺓ ﺑﺎﳊﺲ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻓﺎﺣﺘﺎﺟﻮﺍ ﺇﱃ ﲨﻊ ﻳﺰﻳﻞ ﺍﻟﻜﺜﺮﺓ‪ ،‬ﻭﻭﺣﺪﺓ ﺗﺮﻓﻊ ﺍﻟﺘﻔﺮﻕ ﻣﻊ ﺛﺒﻮﻬﺗﺎ‪ ،‬ﻓﺎﺿﻄﺮﺑﻮﺍ ﻋﻠﻰ ﺛﻼﺙ‬

‫ﻣﻘﺎﻻﺕ‪ ،‬ﺃﻧﺎ ﺃﺑﻴﻨﻬﺎ ﻟﻚ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻫﻢ ﻻ ﻳﺒﲔ ﺑﻌﻀﻬﻢ ﻣﻘﺎﻟﺔ ﻧﻔﺴﻪ ﻭﻣﻘﺎﻟﺔ ﻏﲑﻩ ﻟﻌﺪﻡ ﻛﻤﺎﻝ ﺷﻬﻮﺩ ﺍﳊﻖ ﻭﺗﺼﻮﺭﻩ‪.‬‬ ‫ﺍﳌﻘﺎﻟﺔ ﺍﻷﻭﱃ ‪-‬ﻣﻘﺎﻟﺔ ﺍﺑﻦ ﻋﺮﰊ ﺻﺎﺣﺐ ﻓﺼﻮﺹ ﺍﳊﻜﻢ ﻭﻫﻲ ﻣﻊ ﻛﻮﻬﻧﺎ ﻛﻔﺮﹰﺍ ﻓﻬﻮ ﺃﻗﺮﻬﺑﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﳌﺎ ﻳﻮﺟﺪ ﰲ‬ ‫ﻛﻼﻣﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﳉﻴﺪ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻷﻧﻪ ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﻻﲢﺎﺩ ﺛﺒﺎﺕ ﻏﲑﻩ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺜﲑ ﺍﻻﺿﻄﺮﺍﺏ ﻓﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ‬

‫ﻗﺎﺋﻢ ﻣﻊ ﺧﻴﺎﻟﻪ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺬﻱ ﻳﺘﺨﻴﻞ ﻓﻴﻪ ﺍﳊﻖ ﺗﺎﺭﺓ ﻭﺍﻟﺒﺎﻃﻞ ﺃﺧﺮﻯ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﻣﺎﺕ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻣﻘﺎﻟﺘﻪ ﻣﺒﻨﻴﺔ ﻋﻠﻰ‬ ‫ﺃﺻﻠﲔ‪.‬‬ ‫ﺍﻷﺻﻞ ﺍﻷﻭﻝ ﳌﺬﻫﺐ ﺍﺑﻦ ﻋﺮﰊ ‪ -‬ﺃﺣﺪﳘﺎ ﺃﻥ ﺍﳌﻌﺪﻭﻡ ﺷﻲﺀ ﺛﺎﺑﺖ ﰲ ﺍﻟﻌﺪﻡ‪ ،‬ﻣﻮﺍﻓﻘﺔ ﳌﻦ ﻗﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ‬ ‫ﻭﺍﻟﺮﺍﻓﻀﺔ‪ .‬ﻭﺃﻭﻝ ﻣﻦ ﺍﺑﺘﺪﻉ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﰲ ﺍﻹﺳﻼﻡ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺸﺤﺎﻡ ﺷﻴﺦ ﺃﰊ ﻋﻠﻲ ﺍﳉﺒﺎﺋﻲ ﻭﺗﺒﻌﻪ ﻋﻠﻴﻬﺎ ﻃﻮﺍﺋﻒ‬ ‫ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﺍﳌﺒﺘﺪﻋﺔ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﻫﺆﻻﺀ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻛﻞ ﻣﻌﺪﻭﻡ ﳝﻜﻦ ﻭﺟﻮﺩﻩ ﻓﺈﻥ ﺣﻘﻴﻘﺘﻪ ﻭﻣﺎﻫﻴﺘﻪ‬ ‫ﻭﻋﻴﻨﻪ ﺛﺎﺑﺘﺔ ﰲ ﺍﻟﻌﺪﻡ‪ ،‬ﻷﻧﻪ ﻟﻮﻻ ﺛﺒﻮﻬﺗﺎ ﳌﺎ ﲤﻴﺰ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺨﱪ ﻋﻨﻪ ﻣﻦ ﻏﲑ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺨﱪ ﻋﻨﻪ‪ ،‬ﻭﳌﺎ ﺻﺢ ﻗﺼﺪ ﻣﺎ ﻳﺮﺍﺩ‬ ‫ﺇﳚﺎﺩﻩ‪ ،‬ﻷﻥ ﺍﻟﻘﺼﺪ ﻳﺴﺘﺪﻋﻲ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺷﻲﺀ ﺛﺎﺑﺖ‪ ،‬ﻟﻜﻦ ﻫﺆﻻﺀ ﻭﺇﻥ ﺍﺑﺘﺪﻋﻮﺍ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ‬ ‫ﺍﻟﱵ ﻫﻲ ﺑﺎﻃﻠﺔ ﰲ ﻧﻔﺴﻬﺎ ﻭﻗﺪ ﻛﻔﺮﻫﻢ ﻬﺑﺎ ﻃﻮﺍﺋﻒ ﻣﺖ ﻣﺘﻜﻠﻤﺔ ﺍﻟﺴﻨﺔ ‪ -‬ﻓﻬﻢ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄﻥ ﺍﷲ ﺧﻠﻖ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﻻ‬ ‫ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻋﲔ ﻭﺟﻮﺩﻫﺎ ﻋﲔ ﻭﺟﻮﺩ ﺍﳊﻖ‪ .‬ﻭﺃﻣﺎ ﺻﺎﺣﺐ ﺍﻟﻔﺼﻮﺹ ﻭﺃﺗﺒﺎﻋﻪ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻋﲔ ﻭﺟﻮﺩﻫﺎ ﻋﲔ ﻭﺟﻮﺩ‬ ‫ﺍﳊﻖ‪ ،‬ﻓﻬﻲ ﻣﺘﻤﻴﺰﺓ ﺑﺬﻭﺍﻬﺗﺎ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﻟﻌﺪﻡ ﻣﺘﺤﺪﺓ ﺑﻮﺟﻮﺩ ﺍﳊﻖ ﺍﻟﻌﺎﱂ ﻬﺑﺎ‪ .‬ﻭﻋﺎﻣﺔ ﻛﻼﻣﻪ ﻳﻨﺒﲏ ﻋﻠﻰ ﻫﺬﺍ ﳌﻦ ﺗﺪﺑﺮﻩ‬ ‫ﻭﻓﻬﻤﻪ ‪.‬‬ ‫ﻭﻫﺆﻻﺀ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﺍﳌﻌﺪﻭﻡ ﺷﻲﺀ ﺛﺎﺑﺖ ﰲ ﺍﻟﻌﺪﻡ ﺳﻮﺍﺀ ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﻭﺟﻮﺩﻫﺎ ﺧﻠﻖ ﺍﷲ ﺃﻭ ﻫﻮ ﺍﷲ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﺇﻥ‬ ‫ﺍﳌﺎﻫﻴﺎﺕ ﻭﺍﻷﻋﻴﺎﻥ ﻏﲑ ﳎﻌﻮﻟﺔ ﻭﻻ ﳐﻠﻮﻗﺔ ﻭﺃﻥ ﻭﺟﻮﺩ ﻛﻞ ﺷﻲﺀ ﻗﺪﺭ ﺯﺍﺋﺪ ﻋﻠﻰ ﻣﺎﻫﻴﺘﻪ‪ ،‬ﻭﻗﺪ ﻳﻘﻮﻟﻮﻥ ﺍﻟﻮﺟﻮﺩ ﺻﻔﺔ‬ ‫ﻟﻠﻤﻮﺟﻮﺩ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺷﻴﻪ ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﺪﻡ ﺍﻟﻌﺎﱂ ﺃﻭ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﺪﻡ ﻣﺎﺩﺓ ﺍﻟﻌﺎﱂ ﻭﻫﻴﻮﻻﻩ ﺍﳌﺘﻤﻴﺰﺓ ﻋﻦ ﺻﻮﺭﺗﻪ‬ ‫ﻓﻠﺲ ﻫﻮ ﺇﻳﺎﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻗﺪﺭ ﻣﺸﺘﺮﻙ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﶈﺪﺛﺔ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﳌﻌﺎﺩﻥ ﻟﻴﺴﺖ ﻗﺪﳝﺔ‬ ‫ﺑﺎﺗﻔﺎﻕ ﲨﻴﻊ ﺍﻟﻌﻘﻼﺀ‪ ،‬ﺑﻞ ﻫﻲ ﻛﺎﺋﻨﺔ ﺑﻌﺪ ﺃﻥ ﱂ ﺗﻜﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﻋﺮﺍﺽ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺄﺟﺴﺎﻡ ﺍﻟﺴﻤﻮﺍﺕ‬

‫ﻭﺍﻻﺳﺘﺤﺎﻻﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺎﻟﻌﻨﺎﺻﺮ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺴﺤﺎﺏ ﻭﺍﳌﻄﺮ ﻭﺍﻟﺮﻋﺪ ﻭﺍﻟﱪﻕ ﻭﻏﲑ‬ ‫ﺫﻟﻚ‪ ،‬ﻛﻞ ﻫﺬﺍ ﺣﺎﺩﺙ ﻏﲑ ﻗﺪﱘ‪ ،‬ﻋﻨﺪ ﻛﻞ ﺫﻱ ﺣﺲ ﺳﻠﻴﻢ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﻯ ﺫﻟﻚ ﺑﻌﻴﻨﻪ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﻋﲔ‬ ‫ﺍﳌﻌﺪﻭﻡ ﺛﺎﺑﺘﺔ ﰲ ﺍﻟﻘﺪﻡ ﺃﻭ ﺑﺄﻥ ﻣﺎﺩﺗﻪ ﻗﺪﳝﺔ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﺃﻋﻴﺎﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ ﰲ ﺍﻟﻘﺪﻡ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻣﻮﺍﺩ‬ ‫ﲨﻴﻊ ﺍﻟﻌﺎﱂ ﻗﺪﳝﺔ ﺩﻭﻥ ﺻﻮﺭﻩ‪.‬‬ ‫ﻼ ﰲ ﻧﻔﺴﻪ ﱂ ﻳﻜﻦ ﺍﻟﻨﺎﻗﺪ ﻟﻪ ﺃﻥ ﻳﻨﻘﻠﻪ ﻋﻠﻰ ﻭﺟﻪ ﻳﺘﺼﻮﺭ ﺗﺼﻮﺭﹰﺍ ﺣﻘﻴﻘﻴﺎﹰ ﻓﺈﻥ ﻫﺬﺍ ﻻ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳌﺬﻫﺐ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻃ ﹰ‬ ‫ﻳﻜﻮﻥ ﺇﻻ ﻟﻠﺤﻖ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃ ﻞ ﻓﺈﺫﺍ ﺑﲔ ﻓﺒﻴﺎﻧﻪ ﻳﻈﻬﺮ ﻓﺴﺎﺩﻩ‪ ،‬ﺣﱴ ﻳﻘﺎﻝ ﻛﻴﻒ ﺍﺷﺘﺒﻪ ﻫﺬﺍ ﻋﻠﻰ ﺃﺣﺪ ﻭﻳﺘﻌﺠﺐ‬ ‫ﻣﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺠﺐ‪ .‬ﻓﻤﺎ ﻣﻦ ﺷﻲﺀ ﻳﺘﺨﻴﻞ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺒﺎﻃﻞ ﺇﻻ ﻭﻗﺪ ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﺮﻳﻖ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻭﳍﺬﺍ ﻭﺻﻒ ﺍﷲ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﺑﺄﻬﻧﻢ ﺃﻣﻮﺍﺕ ﻭﺃﻬﻧﻢ ) ﺻﻢ ﺑﻜﻢ ﻋﻤﻲ( ﻭﺃﻬﻧﻢ )ﻻ ﻳﻔﻘﻬﻮﻥ‪ ،‬ﻭﻻ ﻳﻌﻘﻠﻮﻥ (‬ ‫ﻭﺃﻬﻧﻢ ) ﰲ ﻗﻮﻝ ﳐﺘﻠﻒ ﻳﺆﻓﻚ ﻋﻨﻪ ﻣﻦ ﺃﻓﻚ( ﻭﺃﻬﻧﻢ ) ﰲ ﺭﻳﺒﻬﻢ ﻳﺘﺮﺩﺩﻭﻥ( ﻭﺃﻬﻧﻢ )ﻳﻌﻤﻬﻮﻥ(‪.‬‬ ‫ﻭﺇﳕﺎ ﻧﺸﺄ ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪ -‬ﺍﻻﺷﺘﺒﺎﻩ ﻋﻠﻰ ﻫﺆﻻﺀ ﻣﻦ ﺣﻴﺚ ﺭﺃﻭﺍ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﱂ ﻳﻜﻦ ﻗﺒﻞ ﻛﻮﻧﻪ ‪ -‬ﺃﻭ )ﺇﳕﺎ‬ ‫ﺃﻣﺮﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎﹰ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ ( ﻓﺮﺃﻭﺍ ﺃﻥ ﺍﳌﻌﺪﻭﻡ ﺍﻟﺬﻱ ﳜﻠﻘﻪ ﻳﺘﻤﻴﺰ ﰲ ﻋﻠﻤﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻓﻈﻨﻮﺍ‬ ‫ﺫﻟﻚ ﻟﺘﻤﻴﺰ ﺫﺍﺕ ﻟﻪ ﺛﺎﺑﺘﺔ ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ .‬ﻭﺇﳕﺎ ﻫﻮ ﻣﺘﻤﻴﺰ ﰲ ﻋﻠﻢ ﺍﷲ ﻭﻛﺘﺎﺑﻪ‪ ،‬ﻭﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﻳﻌﻠﻢ ﺍﳌﻮﺟﻮﺩ‬

‫ﻭﺍﳌﻌﺪﻭﻡ ﺍﳌﻤﻜﻦ ﻭﺍﳌﻌﺪﻭﻡ ﺍﳌﺴﺘﺤﻴﻞ‪ ،‬ﻭﻳﻌﻠﻢ ﻣﺎ ﻛﺎﻥ ﻛﺂﺩﻡ ﻭﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻳﻌﻠﻢ ﻣﺎ ﻳﻜﻮﻥ ﻛﺎﻟﻘﻴﺎﻣﺔ ﻭﺍﳊﺴﺎﺏ‪ ،‬ﻭﻳﻌﻠﻢ‬ ‫ﻣﺎ ﱂ ﻳﻜﻦ ﻟﻮ ﻛﺎﻥ ﻛﻴﻒ ﻛﺎﻥ ﻳﻜﻮﻥ‪ ،‬ﻛﻤﺎ ﻳﻌﻠﻢ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ )ﻭﻟﻮ ﺭﺩﻭﺍ ﻟﻌﺎﺩﻭﺍ ﳌﺎ ﻬﻧﻮﺍ ﻋﻨﻪ ( ﻭﺃﻬﻧﻢ‬ ‫) ﻟﻮ ﻋﻠﻢ ﺍﷲ ﻓﻴﻬﻢ ﺧﲑﹰﺍ ﻷﲰﻌﻬﻢ( ﻭﺃﻧﻪ )ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻻ ﺍﷲ ﻟﻔﺴﺪﺗﺎ( ﻭﺃﻧﻪ )ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‬ ‫ﺇﺫﹰﺍ ﺇﻻ ﺍﺑﺘﻐﻮﺍ ﺇﱃ ﺫﻱ ﺍﻟﻌﺮﺵ ﺳﺒﻴﻼ( ﻭﺃﻬﻧﻢ ) ﻟﻮ ﺧﺮﺟﻮﺍ ﻓﻴﻜﻢ ﻣﺎ ﺯﺍﺩﻭﻛﻢ ﺇﻻ ﺧﺒﺎﻻ( ﻭﺃﻧﻪ ) ﻟﻮﻻ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻜﻢ‬ ‫ﻭﺭﲪﺘﻪ ﻣﺎ ﺯﻛﻰ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺃﺑﺪﹰﺍ( ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳉﻤﻞ ﺍﻟﺸﺮﻃﻴﺔ ﺍﻟﱵ ﻳﻌﻠﻢ ﻓﻴﻬﺎ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ ﺃﻭ ﺛﺒﻮﺗﻪ‪.‬‬ ‫ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻧﻌﻠﻤﻬﺎ ﳓﻦ ﻭﻧﺘﺼﻮﺭﻫﺎ‪ ،‬ﺇﻣﺎ ﻧﺎﻓﲔ ﳍﺎ ﺃﻭ ﻣﺜﺒﺘﲔ ﳍﺎ ﰲ ﺍﳋﺎﺭﺝ ﺃﻭ ﻣﺘﺮﺩﺩﻳﻦ ‪ -‬ﻟﻴﺲ ﲟﺠﺮﺩ ﺗﺼﻮﺭﻧﺎ‬ ‫ﻳﻜﻮﻥ ﻷﻋﻴﺎﻬﻧﺎ ﺛﺒﻮﺕ ﰲ ﺍﳋﺎﺭﺝ ﻋﻦ ﻋﻠﻤﻨﺎ ﻭﺃﺫﻫﺎﻧﻨﺎ‪ ،‬ﻛﻤﺎ ﻧﺘﺼﻮﺭ ﺟﺒﻞ ﻳﺎﻗﻮﺕ ﻭﲝﺮ ﺯﺋﺒﻖ ﻭﺇﻧﺴﺎﻧﺎ ﻣﻦ ﺫﻫﺐ ﻭﻓﺮﺳﹰﺎ‬ ‫ﻣﻦ ﺣﺠﺮ‪ .‬ﻓﺜﺒﻮﺕ ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻟﻴﺲ ﻫﻮ ﺛﺒﻮﺕ ﻋﻴﻨﻪ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﺑﻞ ﺍﻟﻌﺎﱂ ﻳﻌﻠﻢ ﺍﻟﺸﻲﺀ ﻭﻳﺘﻜﻠﻢ ﺑﻪ‬ ‫ﻼ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺗﻘﺪﻳﺮ ﺍ ﷲ ﺍﻟﺴﺎﺑﻖ ﳋﻠﻘﻪ ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬ ‫ﻭﻳﻜﺘﺒﻪ ﻭﻟﻴﺲ ﻟﺬﺍﺗﻪ ﰲ ﺍﳋﺎﺭﺝ ﺛﺒﻮﺕ ﻭﻻ ﻭﺟﻮﺩ ﺃﺻ ﹰ‬ ‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﺇﻥ ﺍﷲ ﻛﺘﺐ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﻭﺍﻷﺭﺽ ﲞﻤﻴﺲ ﺃﻟﻒ ﺳﻨﺔ " ‪.‬‬ ‫ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ‪:‬‬ ‫ﺍﻛﺘﺐ ﻗﺎﻝ‪ :‬ﺭﺏ ﻭﻣﺎ ﺃﻛﺘﺐ؟ ﻗﺎﻝ‪ ،‬ﺍﻛﺘﺐ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ " ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ " ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ‬ ‫ﻭﻋﻠﻢ ﻣﺎ ﻫﻮ ﻋﺎﻣﻠﻮﻥ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻌﻠﻤﻪ " ﻛﻦ ﻛﺘﺎﺑﹰﺎ " ﻓﻜﺎﻥ ﻛﺘﺎﺑﺎﹰ؟ ﰒ ﺃﻧﺰﻝ ﺗﺼﺪﻳﻖ ﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ )ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ‬ ‫ﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‪ ،‬ﺇﻥ ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ( " ‪.‬‬ ‫ﻭﻫﺬ ﺍ ﻫﻮ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﻣﻴﺴﺮﺓ ﺍﻟﻔﺠﺮ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﱴ ﻛﻨﺖ ﻧﺒﻴﺎﹰ‪ ،‬ﻭﰲ‬ ‫ﺭﻭﺍﻳﺔ ﻣﱴ ﻛﺘﺒﺖ ﻧﺒﻴﺎﹰ؟ ‪ -‬ﻗﺎﻝ " ﻭﺁﺩﻡ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ " ﻫﻜﺬﺍ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻣﺎ ﻣﺎ ﻳﺮﻭﻳﻪ ﻫﺆﻻﺀ‬ ‫ﺍﳉﻬﺎﻝ ﻛﺎﺑﻦ ﻋﺮﰊ ﰲ ﺍﻟﻔﺼﻮﺹ ﻭﻏﲑﻩ ﻣﻦ ﺟﻬﺎﻝ ﺍﻟﻌﺎﻣﺔ " ﻛﻨﺖ ﻧﺒﻴﺎﹰ ﻭﺁﺩﻡ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ " " ﻛﻨﺖ ﻧﺒﻴﺎﹰ ﻭﺁﺩﻡ ﻻ‬ ‫ﻣﺎﺀ ﻭﻻ ﻃﲔ " ﻓﻬﺬﺍ ﻻ ﺃﺻﻞ ﻟﻪ ﻭﱂ ﻳﺮﻭﻩ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻭﻻ ﻫﻮ ﰲ ﺷﻲﺀ ﻣﻦ ﻛﺘﺐ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺘﻤﺪﺓ‬ ‫ﻬﺑﺬﺍ ﺍﻟﻠﻔﻆ ﺑﻞ ﻫﻮ ﺑﺎﻃﻞ‪ ،‬ﻓﺈﻥ ﺁﺩﻡ ﱂ ﻳﻜﻦ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ ﻗﻂ ﻓﺈﻥ ﺍﷲ ﺧﻠﻘﻪ ﻣﻦ ﺗﺮﺍﺏ‪ ،‬ﻭﺧﻠﻂ ﺍﻟﺘﺮﺍﺏ ﺑﺎﳌﺎﺀ ﺣﱴ‬

‫ﺻﺎﺭ ﻃﻴﻨﺎﹰ ﻭﻳﺒﺲ ﺍﻟﻄﲔ ﺣﱴ ﺻﺎﺭ ﺻﻠﺼﺎ ﹰﻻ ﻛﺎﻟﻔﺨﺎﺭ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﺣﺎﻝ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ ﻣﺮﻛﺐ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﺘﺮﺍﺏ‪،‬‬ ‫ﻭﻟﻮ ﻗﻴﻞ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﺘﺮﺏ ﻟﻜﺎﻥ ﺃﺑﻌﺪ ﻋﻦ ﺍﶈﺎﻝ‪ ،‬ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﳊﺎﻝ ﻻ ﺍﺧﺘﺼﺎﺹ ﳍﺎ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ " ﺑﲔ ﺍﻟﺮﻭﺡ‬ ‫ﻭﺍﳉﺴﺪ " ﻭﻗﺎﻝ " ﻭﺇﻥ ﺁﺩﻡ ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ " ﻷﻥ ﺁﺩﻡ ﺑﻘﻲ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻗﺒﻞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ " ﻫﻞ‬ ‫ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ " ﺍﻵﻳﺔ ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﻭﺇﺫ ﻗﺎﻝ ﺭﺑﻚ ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺧﺎﻟﻖ ﺑﺸﺮﹰﺍ ﻣﻦ ﺻﻠﺼﺎﻝ(‬ ‫ﺍﻵﻳﺘﲔ‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) ﺍﻟﺬﻳﻦ ﺃﺣﺴﻦ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ ﻭﺑﺪﺃ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﲔ( ﺍﻵﻳﺘﲔ ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﺇﺫ ﻗﺎﻝ ﺭﺑﻚ‬ ‫ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺧﺎﻟﻖ ﺑﺸﺮﹰﺍ ﻣﻦ ﻃﲔ( ﺍﻵﻳﺔ‪ .‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﻭﻧﻔﻪ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻣﺸﻬﻮﺭﺓ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ‬ ‫ﻭﺍﻟﺘﻔﺴﲑ ﻭﻏﲑﳘﺎ‪.‬‬ ‫ﻓﺄﺧﱪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻧﺒﻴﺎﹰ ﺃﻱ ﻛﺘﺐ ﻧﺒﻴﺎﹰ ﻭﺁﺩﻡ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ‪ .‬ﻭﻫﺬﺍ ﻭﺍﷲ ﺃﻋﻠﻢ ﻷﻥ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‬ ‫ﻓﻴﻬﺎ ﻳﻘﺪﺭ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺄﻳﺪﻱ ﻣﻼﺋﻜﺔ ﺍﳋﻠﻖ ﻓﻴﻘﺪﺭ ﳍﻢ ﻭﻳﻈﻬﺮ ﳍﻢ ﻭﻳﻜﺘﺐ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﺨﻠﻮﻕ ﻗﺒﻞ ﻧﻔﺦ‬ ‫ﺍﻟﺮﻭﺡ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﺃﺧﺮﺝ ﺍﻟﺸﻴﺨﺎﻥ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﰲ ﺳﺎﺋﺮ ﺍﻟﻜﺘﺐ ﺍﻷﻣﻬﺎﺕ ﺣﺪﻳﺚ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﻭﻫﻮ ﻣﻦ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﱵ ﺗﻠﻘﺎﻫﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺗﺼﺪﻳﻘﻬﺎ ﻭﻫﻮ ﺣﺪﻳﺚ ﺍﻷﻋﻤﺶ ﻋﻦ ﺯﻳﺪ ﺑﻦ‬ ‫ﻭﻫﺐ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ " ﺇﻥ ﺃﺣﺪﻛﻢ‬ ‫ﳚﻤﻊ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻧﻄﻔﺔ‪ ،‬ﰒ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﰒ ﻳﻜﻮﻥ ﻣﻀﻐﺔ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﰒ ﻳﺒﻌﺚ ﺍﷲ‬

‫ﺍﳌﻠﻚ ﻓﻴﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ ﻓﻴﻘﺎﻝ‪ :‬ﺍﻛﺘﺐ ﺭﺯﻗﻪ ﻭﺃﺟﻠﻪ ﻭﻋﻤﻠﻪ ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ‪ ،‬ﰒ ﻳﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ‪ -‬ﻭﻗﺎﻝ ‪-‬‬ ‫ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺃﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﺪﺧﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ‬ ‫ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻴﺪﺧﻞ ﺍﳉﻨﺔ " ﻓﻠﻤﺎ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺃﻥ ﺍﳌﻠﻚ ﻳﻜﺘﺐ ﺭﺯﻗﻪ‬ ‫ﻭﻋﻤﻠﻪ ﻭﺃﺟﻠﻪ ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ﺑﻌﺪ ﺧﻠﻖ ﺍﳉﺴﺪ ﻭﻗﺒﻞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺁﺩﻡ ﻫﻮ ﺃﺑﻮ ﺍﻟﺒﺸﺮ ﻛﺎﻥ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﳌﻨﺎﺳﺐ‬ ‫ﳍﺬﺍ ﺃﻥ ﻳﻜﺘﺐ ﺑﻌﺪ ﺧﻠﻖ ﺟﺴﺪﻩ ﻭﻗﺒﻞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻪ‪ ،‬ﻭﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ‬ ‫ﻓﻬﻮ ﺃﻋﻈﻢ ﺍﻟﺬﺭﻳﺔ ﻗﺪﺭﹰﺍ ﻭﺃﺭﻓﻌﻬﻢ ﺫﻛﺮﺍﹰ‪ ،‬ﻓﺄﺧﱪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻛﺘﺐ ﻧﺒﻴﺎﹰ ﺣﻴﻨﺌﺬ‪ ،‬ﻭﻛﺘﺎﺑﺔ ﻧﺒﻮﺗﻪ ﻫﻮ ﻣﻌﲎ‬ ‫ﻛﻮﻥ ﻧﺒﻮﺗﻪ ﻓﺈﻧﻪ ﻛﻮﻥ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻜﺘﺎﰊ‪ ،‬ﻟﻴﺲ ﻛﻮﻧﹰﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻴﲏ‪ ،‬ﺇﺫ ﻧﺒﻮﺗﻪ ﱂ ﻳﻜﻦ ﻭﺟﻮﺩﻫﺎ ﺣﱴ ﻧﺒﺄﻩ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻋﻠﻰ ﺭﺃﺱ ﺃﺭﺑﻌﲔ ﻣﻦ ﻋﻤﺮﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﻭﻛﺬﻟﻚ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺭﻭﺣﹰﺎ ﻣﻦ ﺃﻣﺮﻧﺎ(‬ ‫ﺍﻵﻳﺔ‪ .‬ﻭﻗﺎﻝ ) ﺃﱂ ﳚﺪﻙ ﻳﺘﻴﻤﺎﹰ ﻓﺂﻭﻯ( ﺍﻵﻳﺔ‪ .‬ﻭﻗﺎﻝ ) ﳓﻦ ﻧﻘﺺ ﻋﻠﻴﻚ ﺃﺣﺴﻦ ﺍﻟﻘﺼﺺ( ﺍﻵﻳﺔ‪ .‬ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﻫﺬﺍ ﺍﳌﻌﲎ‬ ‫ﻣﻔﺴﺮﹰﺍ ﰲ ﺣﺪﻳﺚ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ " ﺇﱐ ﻋﺒﺪ ﺍﷲ ﻣﻜﺘﻮﺏ ﺧﺎﰎ‬ ‫ﺍﻟﻨﺒﻴﲔ ﻭﺃﻥ ﺁﺩﻡ ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ‪ ،‬ﻭﺳﺄﺧﱪﻛﻢ ﺑﺄﻭﻝ ﺃﻣﺮﻱ‪ :‬ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺑﺸﺎﺭﺓ ﻋﻴﺴﻰ‪ ،‬ﻭﺭﺅﻳﺎ ﺃﻣﻲ ﺍﻟﱵ ﺭﺃﺕ‬ ‫ﺣﲔ ﻭﺿﻌﺘﲏ ﻭﻗﺪ ﺧﺮﺝ ﳍﺎ ﻧﻮﺭ ﺃﺿﺎﺀﺕ ﳍﺎ ﻣﻨﻪ ﻗﺼﻮﺭ ﺍﻟﺸﺎﻡ " ﻫﺬﺍ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ ‪.‬‬ ‫ﺣﺪﺛﻨﺎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺳﻮﻳﺪ ﻋﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺑﻦ ﻫﻼﻝ ﺍﻟﺴﻠﻤﻲ ﻋﻦ ﺍﻟﻌﺮﺑﺎﺽ ﺭﻭﺍﻩ ﺍﻟﺒﻐﻮﻱ ﰲ‬ ‫ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻫﻜﺬﺍ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻨﻪ ﳓﻮﻩ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﺍﺑﻦ ﻣﻬﺪﻱ‪ :‬ﺣﺪﺛﻨﺎ ﻣﻌﺎﻭﻳﺔ‬ ‫ﺑﻦ ﺻﺎﱀ ﺑﺎﻹﺳﻨﺎﺩ ﻋﻦ ﺍﻟﻌﺮﺑﺎﺽ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺇﻥ ﻋﺒﺪ ﺍﷲ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﺇﻥ ﺁﺩﻡ‬ ‫ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ ﻭﺳﺄﻧﺒﺌﻜﻢ ﺑﺄﻭﻝ ﺫﻟﻚ‪ :‬ﺩﻋﻮﺓ ﺃﰊ ﺇﺑﺮﺍﻫﻴﻢ " ﺍﳊﺪﻳﺚ‪ .‬ﻭﻓﻴﻪ " ﻛﺬﻟﻚ ﺃﻣﻬﺎﺕ ﺍﻟﻨﺒﻴﲔ ﻳﺮﻳﻦ " ﻭﻗﻮﻟﻪ‬ ‫" ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ " ﺃﻱ ﻣﻠﺘﻒ ﻭﻣﻄﺮﻭﺡ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺻﻮﺭﺓ ﻣﻦ ﻃﲔ ﱂ ﲡﺮ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺑﻌﺪ‪.‬‬

‫ﻭَﻫَﺬﹶﺍ ﻏﹶﺎَﻳﺔﹸ ﺇ ﹾﻟ ﺤَﺎ ِﺩ ﺍﻟﹾﻤُﺒَْﺘ َﺪ َﻋ ِﺔ ﺟﻬﻤﻴﺔ ﺍﻟﺼﱡﻮِﻓﻴﱠ ِﺔ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻘ ْﺮ َﻣ ﹶﻄ ﹶﺔ ﺁ ِﺧﺮُ ﺇ ﹾﻟ ﺤَﺎ ِﺩ ﺍﻟﺸﱢﻴ َﻌ ِﺔ َﻭ ِﻛﻠﹶﺎ ﺍ ﹾﻟﹺﺈ ﹾﻟ ﺤَﺎ َﺩ ْﻳ ﹺﻦ َﻳَﺘﻘﹶﺎ َﺭﺑَﺎ ِﻥ ‪.‬‬ ‫ﺏ َﻭﺍﹶﻟﻠﱠ ُﻪ ﹶﺃ ْﻋﹶﻠﻢُ‪.‬‬ ‫ﺲ ﻓِﻲ ﺩِﻳ ﹺﻦ ﺍ ﹾﻟَﻴﻬُﻮ ِﺩ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ ﻭَﻣُﺸْﺮﹺﻛِﻲ ﺍ ﹾﻟ َﻌ َﺮ ﹺ‬ ‫َﻭﻓِﻴ ﹺﻬﻤَﺎ ِﻣ ْﻦ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﻣَﺎ ﹶﻟ ْﻴ َ‬ ‫ ‪- -- - -- - --‬‬‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺎﻣﺔ‬ ‫ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ‬ ‫ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ‬ ‫ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ‬ ‫ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‬ ‫ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ‬ ‫ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ‬ ‫ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺁﻳﺎﺕ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬

‫ﺍﻟﺘﺬﻛﺮﺓ ﰲ ﺃﺣﻮﺍﻝ ﺍﳌﻮﺗﻰ ﻭﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ‬

‫ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻛﺎﻣﻠﺔ‬ ‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‬ ‫ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ‬ ‫ﺷﺮﺭﻭﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ‬ ‫ﳐﺘﺼﺮ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‬ ‫ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‬ ‫ﻣﻮﺳﻮﻋﺔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ‬ ‫ﺃﺧﺒﺎﺭ ﻣﻜﺔ ﻟﻸﺯﺭﻗﻲ‬ ‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ﻭﰲ ﺫﻳﻠﻪ ﺍﳉﻮﻫﺮ ﺍﻟﻨﻘﻲ‬ ‫ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ‬ ‫ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ‬ ‫ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻰ‬ ‫ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‬ ‫ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ‬ ‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‬ ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬ ‫ﻣﺴﻨﺪ ﺃﲪﺪ‬ ‫ﻣﺴﻨﺪ ﺍﳊﻤﻴﺪﻯ‬

‫ﺁﺩﺍﺏ ﺍﻟﺼﺤﺒﺔ ﻷﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻲ‬ ‫ﺍﻟﺰﻫﺪ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ‬ ‫ﺍﳌﻨﺘﻘﻰ ‪ -‬ﺷﺮﺡ ﺍﳌﻮﻃﺄ‬ ‫ﺑﻴﺎﻥ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ـ ﺍﻟﻄﺤﺎﻭﻯ‬ ‫ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ‬ ‫ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‬ ‫ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ‬ ‫ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ‬ ‫ﺷﺮﺡ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‬ ‫ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ‬ ‫ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ‬ ‫ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‬

‫ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ‬ ‫ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ ،‬ﺍﻹﺻﺪﺍﺭ ‪٢‬‬ ‫ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻷﺟﻮﺑﺔ ﺍﻟﻨﺠﺪﻳﺔ ‪ -‬ﺍﻟﺮﻗﻤﻴﺔ‬ ‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ٤٥- ١‬ﻛﺎﻣﻠﺔ‬ ‫ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ‬ ‫ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ‬ ‫ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ‬ ‫ﻓﺘﺎﻭﻯ ﻣﻦ ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ‬ ‫ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ‬ ‫ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟﺸﻴﺦ‬ ‫ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ‬ ‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺑﺎﺯ‬ ‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ‬ ‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‬ ‫ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺻﻮﻟﻪ‬ ‫ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ‪ ٤٥- ١‬ﻛﺎﻣﻠﺔ‬ ‫ﺳﺒﻞ ﺍﻟﺴﻼﻡ‬

‫ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ‬ ‫ﺁﺩﺍﺏ ﺍﻷﻛﻞ‬ ‫ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ‬ ‫ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ‬ ‫ﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ‬ ‫ﻓﻔﺮﻭﺍ ﺇﱃ ﺍﷲ‬ ‫ﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ‬ ‫ﺍﻟﻔﻬﺮﺱ ﺍﻟﻌﺎﻡ‬ ‫ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬ ‫" ﹶﺃ َﺣ ُﺪﻫَﺎ " ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ‬ ‫" ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎﻧﹺﻲ " ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ‪:‬‬

‫ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣَﻴﺔﹸ ‪:‬‬ ‫ﺴﻨَﺎ ُ‬ ‫ﺤَ‬ ‫" ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎِﻟﺚﹸ " ‪ :‬ﺍ ﹾﻟ َ‬ ‫)) ﻫﻞ ﺍﳊﺴﻨﺎﺕ ﺗﻜﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ؟((‬ ‫ﲔ ِﻟ ﻠﹾﻤُﺆْ ِﻣ ﹺﻦ ‪:‬‬ ‫ﺏ ( ‪ُ :‬ﺩﻋَﺎ ُﺀ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺮﱠﺍﺑﹺﻊُ ﺍﻟﺪﱠﺍِﻓﻊُ ِﻟ ﹾﻠ ِﻌﻘﹶﺎ ﹺ‬ ‫ﺖ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ ‪:‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﹾﻟ ﺨَﺎ ِﻣﺲُ ( ‪ :‬ﻣَﺎ ﻳُ ْﻌ َﻤﻞﹸ ِﻟ ﹾﻠ َﻤﻴﱢ ِ‬ ‫ﺏ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ‪:‬‬ ‫ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ ﹶﻏ ْﻴﺮُ ﻩُ ﻓِﻲ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ﱡﺬﻧُﻮ ﹺ‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎ ِﺩﺱُ ( ‪َ :‬ﺷﻔﹶﺎ َﻋﺔﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ‬ ‫ﺨﻄﹶﺎﻳَﺎ ِﻓﻲ ﺍﻟﺪﱡﻧْﻴَﺎ‪:‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎﹺﺑﻊُ ( ‪ :‬ﺍ ﹾﻟ َﻤﺼَﺎِﺋﺐُ ﺍﻟﱠﺘِﻲ ﻳُ ﹶﻜﻔﱢﺮُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ﺍﹾﻟ َ‬ ‫ﺤﺼُﻞﹸ ﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻔ ْﺘَﻨ ِﺔ ﻭَﺍﻟﻀﱠ ْﻐ ﹶﻄ ِﺔ ﻭَﺍﻟﺮﱠ ْﻭ َﻋ ِﺔ ‪:‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎ ِﻣﻦُ ( ‪ :‬ﻣَﺎ َﻳ ْ‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺘﱠﺎ ِﺳﻊُ ( ‪ :‬ﺃﹶﻫْﻮَﺍﻝﹸ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻭَﻛﹶﺮْﺑُﻬَﺎ َﻭ َﺷﺪَﺍِﺋ ُﺪﻫَﺎ ‪.‬‬ ‫ﺐ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ‪.‬‬ ‫) ﺍﻟﺴﱠَﺒﺐُ ﺍ ﹾﻟﻌَﺎ ِﺷﺮُ ( ‪َ :‬ﺭ ْﺣ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋ ﹾﻔﻮُﻩُ َﻭ َﻣ ْﻐ ِﻔ َﺮﺗُﻪُ ﹺﺑﻠﹶﺎ َﺳَﺒ ﹴ‬

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