ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺑﺎﺏ ﻣﻌﺮﻓﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﻹﻳﻤﺎﻥ ﺑﻪ 1 - ﺭﺩ ﺍﻟﺸﺮﻙ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻧﺎ1 - ﺃﻏﻨﻰ ﺍﻟﺸﺮﻛﺎء ﻋﻦ ﺍﻟﺸﺮﻙ ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﺃﺷﺮﻙ ﻓﻴﻪ ﻣﻌﻲ ﻏﻴﺮﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺇﻥ ﺍﷲ ﻻ ﻳﻨﺎﻡ ﻭﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻡ ﻓﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺑﺨﻤﺲ2 - ﻛﻠﻤﺎﺕ ﻓﻘﺎﻝ ﺇﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﻨﺎﻡ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻨﺎﻡ ﻳﺨﻔﺾ ﺍﻟﻘﺴﻂ ﻭﻳﺮﻓﻌﻪ ﻳﺮﻓﻊ ﺇﻟﻴﻪ ﻋﻤﻞ ﺍﻟﻠﻴﻞ ﻗﺒﻞ ﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ ﻭﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ ﻗﺒﻞ ﻋﻤﻞ ﺍﻟﻠﻴﻞ ﺣﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ﻟﻮ ﻛﺸﻔﻪ ﻷﺣﺮﻗﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻪ ﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺑﺼﺮﻩ ﻣﻦ ﺧﻠﻘﻪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺇﺛﺒﺎﺕ ﺃﻥ ﷲ ﻳﻤﻴﻨﺎ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻳﻤﻴﻦ ﺍﷲ ﻣﻸﻯ ﻻ ﺗﻐﻴﻀﻬﺎ ﻧﻔﻘﺔ3 - ﺳﺤﺎء ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺃﺭﺃﻳﺘﻢ ﻣﺎ ﺃﻧﻔﻖ ﻣﻨﺬ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻓﺈﻧﻪ ﻟﻢ ﻳﻐﺾ ﻣﺎ ﻓﻲ ﻳﻤﻴﻨﻪ ﻭﺍﻟﻘﺴﻂ ﺑﻴﺪﻩ ﺍﻷﺧﺮﻯ ﻳﺮﻓﻊ ﻭﻳﺨﻔﺾ ﺃﺧﺮﺟﺎﻩ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﻋﻠﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻋﻦ ﺃﺑﻲ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺷﺎﺗﻴﻦ ﻳﻨﺘﻄﺤﺎﻥ ﻓﻘﺎﻝ4 - ﺃﺗﺪﺭﻱ ﻓﻴﻢ ﻳﻨﺘﻄﺤﺎﻥ ﻳﺎ ﺃﺑﺎ ﺫﺭ ﻗﻠﺖ ﻻ ﻗﺎﻝ ﻟﻜﻦ ﺍﷲ ﻳﺪﺭﻱ ﻭﺳﻴﺤﻜﻢ ﺑﻴﻨﻬﻤﺎ ﺭﻭﺍﻩ ﺃﺣﻤﺪ
ﺇﺛﺒﺎﺕ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﷲ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﻥ ﺍﷲ5 - ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺆﺩﻭﺍ ﺍﻷﻣﺎﻧﺎﺕ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﺇﻟﻰ ﻗﻮﻟﻪ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﺳﻤﻴﻌﺎ ﺑﺼﻴﺮﺍ ﺍﻟﻨﺴﺎء 58ﻭﻳﻀﻊ ﺇﺑﻬﺎﻣﻴﻪ ﻋﻠﻰ ﺃﺫﻧﻴﻪ ﻭﺍﻟﺘﻲ ﺗﻠﻴﻬﺎ ﻋﻠﻰ ﻋﻴﻨﻴﻪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ
ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ ﺧﻤﺲ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ6 - ﺧﻤﺲ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ﻻ ﻳﻌﻠﻢ ﻣﺎ ﻓﻲ ﻏﺪ ﺇﻻ ﺍﷲ ﻭﻻ ﻳﻌﻠﻢ ﻣﺎ ﺗﻐﻴﺾ ﺍﻷﺭﺣﺎﻡ ﺇﻻ ﺍﷲ ﻭﻻ ﻳﻌﻠﻢ ﻣﺘﻰ ﻳﺄﺗﻲ ﺍﻟﻤﻄﺮ ﺃﺣﺪ ﺇﻻ ﺍﷲ ﻭﻻ ﺗﺪﺭﻱ ﻧﻔﺲ ﺑﺄﻱ ﺃﺭﺽ ﺗﻤﻮﺕ ﺇﻻ ﺍﷲ ﻭﻻ ﻳﻌﻠﻢ ﻣﺘﻰ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺇﻻ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻔﺮﺡ ﷲ ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﷲ ﺃﺷﺪ ﻓﺮﺣﺎ7 - ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﺣﻴﻦ ﻳﺘﻮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺃﺣﺪﻛﻢ ﻛﺎﻥ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﺑﺄﺭﺽ ﻓﻼﺓ ﻓﺎﻧﻔﻠﺘﺖ ﻣﻨﻪ ﻭﻋﻠﻴﻬﺎ ﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ﻓﺄﻳﺲ ﻣﻨﻬﺎ ﻓﺄﺗﻰ ﺷﺠﺮﺓ ﻓﺎﺿﻄﺠﻊ ﻓﻲ ﻇﻠﻬﺎ ﻭﻗﺪ ﺃﻳﺲ ﻣﻦ ﺭﺍﺣﻠﺘﻪ ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫ ﻫﻮ ﺑﻬﺎ ﻗﺎﺋﻤﺔ ﻋﻨﺪﻩ ﻓﺄﺧﺬ ﺑﺨﻄﺎﻣﻬﺎ ﻓﻘﺎﻝ ﻣﻦ ﺷﺪﺓ ﺍﻟﻔﺮﺡ ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﻋﺒﺪﻱ ﻭﺃﻧﺎ ﺭﺑﻚ ﺃﺧﻄﺄ ﻣﻦ ﺷﺪﺓ ﺍﻟﻔﺮﺡ ﺃﺧﺮﺟﺎﻩ
ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻴﺪ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺇﻥ ﺍﷲ ﻳﺒﺴﻂ ﻳﺪﻩ8 - ﺑﺎﻟﻠﻴﻞ ﻟﻴﺘﻮﺏ ﻣﺴﻲء ﺍﻟﻨﻬﺎﺭ ﻭﻳﺒﺴﻂ ﻳﺪﻩ ﺑﺎﻟﻨﻬﺎﺭ ﻟﻴﺘﻮﺏ ﻣﺴﻲء ﺍﻟﻠﻴﻞ ﺣﺘﻰ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺑﻬﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﺮﺣﻤﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻟﻬﻤﺎ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺪﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺑﺴﺒﻲ9 - ﻫﻮﺍﺯﻥ ﻓﺈﺫﺍ ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻟﺴﺒﻲ ﺗﺴﻌﻰ ﺇﺫ ﻭﺟﺪﺕ ﺻﺒﻴﺎ ﻓﻲ ﺍﻟﺴﺒﻲ ﻓﺄﺧﺬﺗﻪ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﻓﺄﻟﺰﻗﺘﻪ ﺑﺒﻄﻨﻬﺎ ﻓﺄﺭﺿﻌﺘﻪ ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﺹ - ﺃﺗﺮﻭﻥ ﻫﺬﻩ ﺍﻟﻤﺮﺃﺓ ﻃﺎﺭﺣﺔ ﻭﻟﺪﻫﺎ ﻓﻲ ﺍﻟﻨﺎﺭ ﻗﻠﻨﺎ ﻻ ﻭﺍﷲ ﻓﻘﺎﻝ ﺍﷲ ﺃﺭﺣﻢ ﺑﻌﺒﺎﺩﻩ ﻣﻦ ﻫﺬﻩ ﺑﻮﻟﺪﻫﺎ
ﺳﻌﺔ ﺭﺣﻤﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻟﻤﺎ ﺧﻠﻖ ﺍﷲ10 - ﺍﻟﺨﻠﻖ ﻛﺘﺐ ﻓﻲ ﻛﺘﺎﺏ ﻓﻬﻮ ﻋﻨﺪﻩ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ﺇﻥ ﺭﺣﻤﺘﻲ ﻏﻠﺒﺖ ﻏﻀﺒﻲ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ
ﺟﻌﻞ ﺍﷲ ﺍﻟﺮﺣﻤﺔ ﻓﻲ ﻣﺌﺔ ﺟﺰء ﻭﻟﻬﻤﺎ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺟﻌﻞ ﺍﷲ ﺍﻟﺮﺣﻤﺔ ﻣﺌﺔ ﺟﺰء ﻓﺄﻣﺴﻚ11 - ﻋﻨﺪﻩ ﺗﺴﻌﺔ ﻭﺗﺴﻌﻴﻦ ﺟﺰءﺍ ﻭﺃﻧﺰﻝ ﻓﻲ ﺍﻷﺭﺽ ﺟﺰءﺍ ﻭﺍﺣﺪﺍ ﻓﻤﻦ ﺫﻟﻚ ﺍﻟﺠﺰء ﺗﺘﺮﺍﺣﻢ ﺍﻟﺨﻼﺋﻖ ﺣﺘﻰ ﺗﺮﻓﻊ ﺍﻟﺪﺍﺑﺔ ﺣﺎﻓﺮﻫﺎ ﻋﻦ ﻭﻟﺪﻫﺎ ﺧﺸﻴﺔ ﺃﻥ ﺗﺼﻴﺒﻪ ﻭﻟﻤﺴﻠﻢ ﻣﻌﻨﺎﻩ ﻣﻦ ﺣﺪﻳﺚ ﺳﻠﻤﺎﻥ ﻭﻓﻴﻪ ﻛﻞ ﺭﺣﻤﺔ ﻃﺒﺎﻕ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻤﺎء12 - ﻭﺍﻷﺭﺽ ﻭﻓﻴﻪ ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﻠﻬﺎ ﺑﻬﺬﻩ ﺍﻟﺮﺣﻤﺔ
ﺗﻌﺠﻴﻞ ﺣﺴﻨﺎﺕ ﺍﻟﻜﺎﻓﺮ ﻓﻲ ﺍﻟﺪﻧﻴﺎ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﻭﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺇﻥ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﻋﻤﻞ13 - ﺣﺴﻨﺔ ﺃﻃﻌﻢ ﺑﻬﺎ ﻃﻌﻤﺔ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻣﺎ ﺍﻟﻤﺆﻣﻦ ﻓﺈﻥ ﺍﷲ ﻳﺪﺧﺮ ﻟﻪ ﺣﺴﻨﺎﺗﻪ ﻓﻲ ﺍﻵﺧﺮﺓ ﻭﻳﻌﻘﺒﻪ ﺭﺯﻗﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﺮﺿﺎ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﻟﻪ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﺇﻥ ﺍﷲ ﻟﻴﺮﺿﻰ ﻋﻦ ﺍﻟﻌﺒﺪ ﻳﺄﻛﻞ ﺍﻷﻛﻠﺔ ﻓﻴﺤﻤﺪﻩ ﻋﻠﻴﻬﺎ14 - ﻭﻳﺸﺮﺏ ﺍﻟﺸﺮﺑﺔ ﻓﻴﺤﻤﺪﻩ ﻋﻠﻴﻬﺎ
ﻋﻈﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻋﻦ ﺃﺑﻲ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺃﻃﺖ ﺍﻟﺴﻤﺎء ﻭﺣﻖ15 - ﻟﻬﺎ ﺃﻥ ﺗﺌﻂ ﻣﺎ ﻓﻴﻬﺎ ﻣﻮﺿﻊ ﺃﺭﺑﻊ ﺃﺻﺎﺑﻊ ﺇﻻ ﻭﻓﻴﻪ ﻣﻠﻚ ﺳﺎﺟﺪ ﷲ ﺗﻌﺎﻟﻰ ﻭﺍﷲ ﻟﻮ ﺗﻌﻠﻤﻮﻥ ﻣﺎ ﺃﻋﻠﻢ ﻟﻀﺤﻜﺘﻢ ﻗﻠﻴﻼ ﻭﻟﺒﻜﻴﺘﻢ ﻛﺜﻴﺮﺍ ﻭﻣﺎ ﺗﻠﺬﺫﺗﻢ ﺑﺎﻟﻨﺴﺎء ﻋﻠﻰ ﺍﻟﻔﺮﺵ ﻭﻟﺨﺮﺟﺘﻢ ﺇﻟﻰ ﺍﻟﺼﻌﺪﺍﺕ ﺗﺠﺄﺭﻭﻥ ﺇﻟﻰ ﺍﷲ ﺗﻌﺎﻟﻰ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺣﺪﻳﺚ ﺣﺴﻦ ﻗﻮﻟﻪ ﻟﻮ ﺗﻌﻠﻤﻮﻥ ﻣﺎ ﺃﻋﻠﻢ ﻟﻀﺤﻜﺘﻢ ﻗﻠﻴﻼ ﻭﻟﺒﻜﻴﺘﻢ ﻛﺜﻴﺮﺍ ﻓﻲ
ﺍﻟﺼﺤﻴﺤﻴﻦ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
6
ﺣﺮﻣﺔ ﺍﻟﺘﺄﻟﻲ ﻋﻠﻰ ﺍﷲ ﻭﻟﻤﺴﻠﻢ ﻋﻦ ﺟﻨﺪﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻗﺎﻝ ﺭﺟﻞ ﻭﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﷲ16 - ﻟﻔﻼﻥ ﻓﻘﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺘﺄﻟﻰ ﻋﻠﻲ ﺃﻥ ﻻ ﺃﻏﻔﺮ ﻟﻔﻼﻥ ﺇﻧﻲ ﻗﺪ ﻏﻔﺮﺕ ﻟﻪ ﻭﺃﺣﺒﻄﺖ ﻋﻤﻠﻚ
ﺍﻟﻤﺆﻣﻦ ﺑﻴﻦ ﺍﻟﺮﺟﺎء ﻭﺍﻟﺨﻮﻑ ﻭﻟﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻟﻮ ﻳﻌﻠﻢ ﺍﻟﻤﺆﻣﻦ ﻣﺎ ﻋﻨﺪ ﺍﷲ ﻣﻦ17 - ﺍﻟﻌﻘﻮﺑﺔ ﻣﺎ ﻃﻤﻊ ﺑﺠﻨﺘﻪ ﺃﺣﺪ ﻭﻟﻮ ﻳﻌﻠﻢ ﺍﻟﻜﺎﻓﺮ ﻣﺎ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻟﺮﺣﻤﺔ ﻣﺎ ﻗﻨﻂ ﻣﻦ ﺟﻨﺘﻪ ﺃﺣﺪ
ﻗﺮﺏ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻠﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺍﻟﺠﻨﺔ18 - ﺃﻗﺮﺏ ﺇﻟﻰ ﺃﺣﺪﻛﻢ ﻣﻦ ﺷﺮﺍﻙ ﻧﻌﻠﻪ ﻭﺍﻟﻨﺎﺭ ﻣﺜﻞ ﺫﻟﻚ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
7
ﺭﺣﻤﺔ ﺍﷲ ﻟﻤﻦ ﻓﻲ ﻗﻠﺒﻪ ﺭﺣﻤﺔ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﺇﻥ ﺍﻣﺮﺃﺓ ﺑﻐﻴﺎ ﺭﺃﺕ ﻛﻠﺒﺎ ﻓﻲ ﻳﻮﻡ ﺣﺎﺭ19 - ﻳﻄﻴﻒ ﺑﺒﺌﺮ ﻗﺪ ﺃﺩﻟﻊ ﻟﺴﺎﻧﻪ ﻣﻦ ﺷﺪﺓ ﺍﻟﻌﻄﺶ ﻓﻨﺰﻋﺖ ﻟﻪ ﻣﻮﻗﻬﺎ ﻓﺴﻘﺘﻪ ﻓﻐﻔﺮ ﻟﻬﺎ ﺑﻪ
ﺗﺤﺮﻳﻢ ﻗﺘﻞ ﺍﻟﻬﺮﺓ ﻭﻗﺎﻝ ﺩﺧﻠﺖ ﺍﻟﻨﺎﺭ ﺍﻣﺮﺃﺓ ﻓﻲ ﻫﺮﺓ ﺣﺒﺴﺘﻬﺎ ﻻ ﻫﻲ ﺃﻃﻌﻤﺘﻬﺎ ﻭﻻ ﻫﻲ20 - ﺃﺭﺳﻠﺘﻬﺎ ﺗﺄﻛﻞ ﻣﻦ ﺧﺸﺎﺵ ﺍﻷﺭﺽ ﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ﻟﺌﻼ ﻳﺘﻜﻞ ﺃﺣﺪ ﻭﻻ ﻳﻴﺄﺱ ﺃﺣﺪ ﺃﺧﺮﺟﺎﻩ
ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﺘﻌﺠﺐ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻋﺠﺐ ﺭﺑﻨﺎ ﻣﻦ ﻗﻮﻡ ﻳﻘﺎﺩﻭﻥ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺑﺎﻟﺴﻼﺳﻞ ﺭﻭﺍﻩ ﺃﺣﻤﺪ21 - ﻭﺍﻟﺒﺨﺎﺭﻱ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
8
ﺻﺒﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻟﻪ ﻭﻟﺪﺍ ﻭﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻭﻣﺎ22 - ﺃﺣﺪ ﺃﺻﺒﺮ ﻋﻠﻰ ﺃﺫﻯ ﻳﺴﻤﻌﻪ ﻣﻦ ﺍﷲ ﻳﺪﻋﻮﻥ ﻟﻪ ﺍﻟﻮﻟﺪ ﺛﻢ ﻳﻌﺎﻓﻴﻬﻢ ﻭﻳﺮﺯﻗﻬﻢ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ
ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﺤﺐ ﷲ ﻭﻟﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ23 - ﻭﺗﻌﺎﻟﻰ ﺇﺫﺍ ﺃﺣﺐ ﻋﺒﺪﺍ ﻧﺎﺩﻯ ﻳﺎ ﺟﺒﺮﻳﻞ ﺇﻥ ﺍﷲ ﻳﺤﺐ ﻓﻼﻧﺎ ﻓﺄﺣﺒﻪ ﻓﻴﺤﺒﻪ ﺟﺒﺮﻳﻞ ﺛﻢ ﻳﻨﺎﺩﻱ ﺟﺒﺮﻳﻞ ﻓﻲ ﺍﻟﺴﻤﺎء ﺇﻥ ﺍﷲ ﻳﺤﺐ ﻓﻼﻧﺎ ﻓﺄﺣﺒﻮﻩ ﻓﻴﺤﺒﻪ ﺃﻫﻞ ﺍﻟﺴﻤﺎء ﻭﻳﻮﺿﻊ ﻟﻪ ﺍﻟﻘﺒﻮﻝ ﻓﻲ ﺍﻷﺭﺽ
ﺇﺛﺒﺎﺕ ﺭﺅﻳﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻠﻤﺆﻣﻨﻴﻦ ﻭﻋﻦ ﺟﺮﻳﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺠﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻛﻨﺎ ﺟﻠﻮﺳﺎ ﻋﻨﺪ ﺍﻟﻨﺒﻲ24 - ﺹ - ﺇﺫ ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻗﺎﻝ ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ ﻛﻤﺎ ﺗﺮﻭﻥ ﻫﺬﺍ ﺍﻟﻘﻤﺮ ﻻ ﺗﻀﺎﻣﻮﻥ ﻓﻰ ﺭﺅﻳﺘﻪ ﻓﺈﻥ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ ﻻ ﺗﻐﻠﺒﻮﺍ ﻋﻠﻰ ﺻﻼﺓ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﻏﺮﻭﺑﻬﺎ ﻓﺎﻓﻌﻠﻮﺍ ﺛﻢ ﻗﺮﺃ ﻓﺴﺒﺢ ﺑﺤﻤﺪ ﺭﺑﻚ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﻏﺮﻭﺑﻬﺎ ﻃﻪ 130 ﺭﻭﺍﻩ ﺍﻟﺠﻤﺎﻋﺔ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
9
ﺍﻧﺘﻘﺎﻡ ﺍﷲ ﻟﻤﻦ ﻋﺎﺩﻯ ﻟﻪ ﻭﻟﻴﺎ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ25 - ﻭﺗﻌﺎﻟﻰ ﻗﺎﻝ ﻣﻦ ﻋﺎﺩﻯ ﻟﻲ ﻭﻟﻴﺎ ﻓﻘﺪ ﺁﺫﻧﺘﻪ ﺑﺎﻟﺤﺮﺏ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﻟﻲ ﻋﺒﺪﻱ ﺑﺸﻲء ﺃﺣﺐ ﺇﻟﻲ ﻣﻦ ﺃﺩﺍء ﻣﺎ ﺍﻓﺘﺮﺿﺘﻪ ﻋﻠﻴﻪ ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﻟﻲ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﺘﻰ ﺃﺣﺒﻪ ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﺳﻤﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ﻭﻳﺪﻩ ﺍﻟﺘﻲ ﻳﺒﻄﺶ ﺑﻬﺎ ﻭﺭﺟﻠﻪ ﺍﻟﺘﻲ ﻳﻤﺸﻲ ﺑﻬﺎ ﻭﻟﺌﻦ ﺳﺄﻟﻨﻲ ﻷﻋﻄﻴﻨﻪ ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﺗﻲ ﻷﻋﻴﺬﻧﻪ ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻋﻦ ﺷﻲء ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﺗﺮﺩﺩﻱ ﻋﻦ ﻗﺒﺾ ﻧﻔﺲ ﻋﺒﺪﻱ ﺍﻟﻤﺆﻣﻦ ﻳﻜﺮﻩ ﺍﻟﻤﻮﺕ ﻭﺃﻛﺮﻩ ﻣﺴﺎءﺗﻪ ﻭﻻ ﺑﺪ ﻟﻪ ﻣﻨﻪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ
ﻧﺰﻭﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﻳﻨﺰﻝ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﻛﻞ ﻟﻴﻠﺔ ﺇﻟﻰ ﺳﻤﺎء26 - ﺍﻟﺪﻧﻴﺎ ﺣﻴﻦ ﻳﺒﻘﻰ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ ﻳﻘﻮﻝ ﻣﻦ ﻳﺪﻋﻮﻧﻲ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ ﻣﻦ ﻳﺴﺄﻟﻨﻲ ﻓﺄﻋﻄﻴﻪ ﻣﻦ ﻳﺴﺘﻐﻔﺮﻧﻲ ﻓﺄﻏﻔﺮ ﻟﻪ ﻣﺘﻔﻖ ﻋﻠﻴﻪ
ﻭﺻﻒ ﺍﻟﺠﻨﺎﻥ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ27 - - ﺟﻨﺘﺎﻥ ﻣﻦ ﺫﻫﺐ ﺁﻧﻴﺘﻬﻤﺎ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻭﺟﻨﺘﺎﻥ ﻣﻦ ﻓﻀﺔ ﺁﻧﻴﺘﻬﻤﺎ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻭﻣﺎ ﺑﻴﻦ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
10
ﺍﻟﻘﻮﻡ ﻭﺑﻴﻦ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﻟﻰ ﺭﺑﻬﻢ ﺇﻻ ﺭﺩﺍء ﺍﻟﻜﺒﺮﻳﺎء ﻋﻠﻰ ﻭﺟﻬﻪ ﻓﻲ ﺟﻨﺔ ﻋﺪﻥ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ
ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺣﺘﻰ ﺇﺫﺍ ﻓﺰﻉ ﻋﻦ ﻗﻠﻮﺑﻬﻢ ﻗﺎﻟﻮﺍ ﻣﺎﺫﺍ ﻗﺎﻝ ﺭﺑﻜﻢ ﻗﺎﻟﻮﺍ ﺍﻟﺤﻖ ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﻴﺮ ﺳﺒﺄ34 ﻛﺬﺏ ﺍﻟﻜﻬﻨﺔ ﻭﺩﺟﻠﻬﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺣﺪﺛﻨﻲ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ﺹ28 - - ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺃﻧﻬﻢ ﺑﻴﻨﻤﺎ ﻫﻢ ﺟﻠﻮﺱ ﻟﻴﻠﺔ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺇﺫ ﺭﻣﻲ ﺑﻨﺠﻢ ﻓﺎﺳﺘﻨﺎﺭ ﻓﻘﺎﻝ ﻣﺎ ﻛﻨﺘﻢ ﺗﻘﻮﻟﻮﻥ ﺇﺫﺍ ﺭﻣﻲ ﺑﻤﺜﻞ ﻫﺬﺍ
ﻗﺎﻟﻮﺍ ﻛﻨﺎ ﻧﻘﻮﻝ ﻭﻟﺪ ﺍﻟﻠﻴﻠﺔ ﻋﻈﻴﻢ ﺃﻭ ﻣﺎﺕ ﻋﻈﻴﻢ ﻓﻘﺎﻝ ﺇﻧﻬﺎ ﻟﻢ ﺗﺮﻡ ﻟﻤﻮﺕ ﺃﺣﺪ ﻭﻻ ﻟﺤﻴﺎﺗﻪ ﻭﻟﻜﻦ ﺭﺑﻨﺎ ﻋﺰ ﻭﺟﻞ ﺇﺫﺍ ﻗﻀﻰ ﺃﻣﺮﺍ ﺳﺒﺤﺖ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﺣﺘﻰ ﻳﺴﺒﺢ ﺃﻫﻞ ﺍﻟﺴﻤﺎء ﺍﻟﺬﻳﻦ ﻳﻠﻮﻧﻬﻢ ﺣﺘﻰ ﻳﺒﻠﻎ ﺍﻟﺘﺴﺒﻴﺢ ﺃﻫﻞ ﺍﻟﺴﻤﺎء ﺍﻟﺪﻧﻴﺎ ﻓﻴﻘﻮﻝ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻥ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﻣﺎﺫﺍ ﻗﺎﻝ ﺭﺑﻜﻢ ﻓﻴﺨﺒﺮﻭﻧﻬﻢ ﻣﺎﺫﺍ ﻗﺎﻝ ﻓﻴﺴﺘﺨﺒﺮ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺣﺘﻰ ﻳﺒﻠﻎ ﺍﻟﺨﺒﺮ ﺃﻫﻞ ﺍﻟﺴﻤﺎء ﺍﻟﺪﻧﻴﺎ ﻓﺘﺨﻄﻒ ﺍﻟﺠﻦ ﺍﻟﺴﻤﻊ ﻓﻴﻠﻘﻮﻧﻪ ﺇﻟﻰ ﺃﻭﻟﻴﺎﺋﻬﻢ ﻓﻤﺎ ﺟﺎﺅﻭﺍ ﺑﻪ ﻋﻠﻰ ﻭﺟﻬﻪ ﻓﻬﻮ ﺍﻟﺤﻖ ﻭﻟﻜﻨﻬﻢ ﻳﻔﺮﻗﻮﻥ ﻭﻳﺰﻳﺪﻭﻥ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻋﻦ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﺳﻤﻌﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺇﺫﺍ ﺃﺭﺍﺩ29 - ﺍﷲ ﺃﻥ ﻳﻮﺣﻲ ﺑﺎﻷﻣﺮ ﺗﻜﻠﻢ ﺑﺎﻟﻮﺣﻲ ﺃﺧﺬﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻣﻨﻪ ﺭﺟﻔﺔ ﺃﻭ ﻗﺎﻝ ﺭﻋﺪﺓ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺷﺪﻳﺪﺓ ﺧﻮﻓﺎ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﺈﺫﺍ ﺳﻤﻊ ﺫﻟﻚ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﺻﻌﻘﻮﺍ ﺃﻭ ﻗﺎﻝ ﺧﺮﻭﺍ ﷲ ﺳﺠﺪﺍ ﻓﻴﻜﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﺮﻓﻊ ﺭﺃﺳﻪ
ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻴﻜﻠﻤﻪ ﺍﷲ ﻣﻦ ﻭﺣﻴﻪ ﺑﻤﺎ ﺃﺭﺍﺩ ﺛﻢ ﻳﻤﺮ ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻰ ﺍﻟﻤﻼﺋﻜﺔ ﻛﻠﻤﺎ ﻣﺮ ﺑﺴﻤﺎء ﺳﺄﻟﻪ ﻣﻼﺋﻜﺘﻬﺎ ﻣﺎﺫﺍ ﻗﺎﻝ ﺭﺑﻨﺎ ﻳﺎ ﺟﺒﺮﺍﺋﻴﻞ ﻓﻴﻘﻮﻝ ﻗﺎﻝ ﺍﻟﺤﻖ ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﻴﺮ ﻓﻴﻘﻮﻟﻮﻥ ﻛﻠﻬﻢ ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ ﺟﺒﺮﺍﺋﻴﻞ ﻓﻴﻨﺘﻬﻲ ﺟﺒﺮﻳﻞ ﺑﺎﻟﻮﺣﻲ ﺇﻟﻰ ﺣﻴﺚ ﺃﻣﺮﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺭﻭﺍﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺧﺰﻳﻤﺔ ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻭﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ ﻭﺍﻟﻠﻔﻆ ﻟﻪ
ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻣﺎ ﻗﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ ﻭﺍﻷﺭﺽ ﺟﻤﻴﻌﺎ ﻗﺒﻀﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺴﻤﻮﺍﺕ ﻣﻄﻮﻳﺎﺕ ﺑﻴﻤﻴﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ ﺍﻟﺰﻣﺮ67 ﻗﺒﺾ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻷﺭﺽ ﻭﻃﻲ ﺍﻟﺴﻤﺎء ﺑﻴﻤﻴﻨﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻳﻘﻮﻝ ﻳﻘﺒﺾ30 - ﺍﷲ ﺍﻷﺭﺽ ﻭﻳﻄﻮﻱ ﺍﻟﺴﻤﺎء ﺑﻴﻤﻴﻨﻪ ﺛﻢ ﻳﻘﻮﻝ ﺃﻧﺎ ﺍﻟﻤﻠﻚ ﺃﻳﻦ ﻣﻠﻮﻙ ﺍﻷﺭﺽ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎﻝ -ﻭﻟﻪ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺹ31 -
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺇﻥ ﺍﷲ ﻳﻘﺒﺾ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻷﺭﺿﻴﻦ ﻭﺗﻜﻮﻥ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻴﻤﻴﻨﻪ ﺛﻢ ﻳﻘﻮﻝ ﺃﻧﺎ ﺍﻟﻤﻠﻚ ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺫﺍﺕ ﻳﻮﻡ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺮ ﻭﻣﺎ33 - ﻗﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ ﻭﺍﻷﺭﺽ ﺟﻤﻴﻌﺎ ﻗﺒﻀﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺴﻤﻮﺍﺕ ﻣﻄﻮﻳﺎﺕ ﺑﻴﻤﻴﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ ﻭﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻳﻘﻮﻝ ﻫﻜﺬﺍ ﺑﻴﺪﻩ ﻳﺤﺮﻛﻬﺎ ﻭﻳﻘﺒﻞ ﺑﻬﺎ ﻭﻳﺪﺑﺮ ﻳﻤﺠﺪ ﺍﻟﺮﺏ ﻧﻔﺴﻪ ﺃﻧﺎ ﺍﻟﺠﺒﺎﺭ ﺃﻧﺎ ﺍﻟﻤﺘﻜﺒﺮ ﺃﻧﺎ ﺍﻟﻌﺰﻳﺰ ﺃﻧﺎ ﺍﻟﻜﺮﻳﻢ ﻓﺮﺟﻒ ﺑﺮﺳﻮﻝ ﺍﷲ ﺹ - ﺍﻟﻤﻨﺒﺮ ﺣﺘﻰ ﻗﻠﻨﺎ ﻟﻴﺨﺮﻥ ﺑﻪ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻘﺴﻢ ﺃﻧﻪ ﻧﻈﺮ ﺇﻟﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ34 - ﺍﷲ ﻋﻨﻬﻤﺎ ﻛﻴﻒ ﻳﺤﻜﻰ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﻳﺄﺧﺬ ﺍﷲ ﺳﻤﻮﺍﺗﻪ ﻭﺃﺭﺿﻴﻪ ﺑﻴﺪﻳﻪ ﻓﻴﻘﺒﻀﻬﻤﺎ ﻓﻴﻘﻮﻝ ﺃﻧﺎ ﺍﻟﻤﻠﻚ ﻭﻳﻘﺒﺾ ﺃﺻﺎﺑﻌﻪ ﻭﻳﺒﺴﻄﻬﺎ ﻓﻴﻘﻮﻝ ﺃﻧﺎ ﺍﻟﻤﻠﻚ ﺣﺘﻰ ﻧﻈﺮﺕ ﺇﻟﻰ ﺍﻟﻤﻨﺒﺮ ﻳﺘﺤﺮﻙ ﻣﻦ ﺃﺳﻔﻞ ﺷﻲء ﻣﻨﻪ ﺣﺘﻰ ﺇﻧﻲ ﻷﻗﻮﻝ ﺃﺳﺎﻗﻂ ﻫﻮ ﺑﺮﺳﻮﻝ ﺍﷲ ﺹ
ﻣﺎ ﻫﻮ ﺃﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻓﻲ ﺍﻟﺼﺤﻴﺤﻴﻦ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﻴﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ34 - ﺹ - ﺍﻗﺒﻠﻮﺍ ﺍﻟﺒﺸﺮﻯ ﻳﺎ ﺑﻨﻲ ﺗﻤﻴﻢ ﻗﺎﻟﻮﺍ ﻗﺪ ﺑﺸﺮﺗﻨﺎ ﻓﺄﻋﻄﻨﺎ ﻗﺎﻝ ﺇﻗﺒﻠﻮﺍ ﺍﻟﺒﺸﺮﻯ ﻳﺎ ﺃﻫﻞ ﺍﻟﻴﻤﻦ ﻗﺎﻟﻮﺍ ﻗﺪ ﻗﺒﻠﻨﺎ ﻓﺄﺧﺒﺮﻧﺎ ﻋﻦ ﺃﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻗﺎﻝ ﻛﺎﻥ ﺍﷲ ﻗﺒﻞ ﻛﻞ ﺷﻲء ﻭﻛﺎﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺍﻟﻤﺎء ﻭﻛﺘﺐ ﻓﻲ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﺫﻛﺮ ﻛﻞ ﺷﻲء ﻗﺎﻝ ﻓﺄﺗﺎﻧﻲ ﺁﺕ ﻓﻘﺎﻝ ﻳﺎ ﻋﻤﺮﺍﻥ ﺍﻧﺤﻠﺖ ﻧﺎﻗﺘﻚ ﻣﻦ ﻋﻘﺎﻟﻬﺎ ﻗﺎﻝ ﻓﺨﺮﺟﺖ ﻓﻲ ﺃﺛﺮﻫﺎ ﻓﻼ ﺃﺩﺭﻱ ﻣﺎ ﻛﺎﻥ ﺑﻌﺪﻱ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
13
ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻰ ﺃﺣﺪ ﻭﻋﻦ ﺟﺒﻴﺮ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﺒﻴﺮ ﺑﻦ ﻣﻄﻌﻢ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ ﺟﺎء35 - ﺃﻋﺮﺍﺑﻲ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺟﻬﺪﺕ ﺍﻷﻧﻔﺲ ﻭﺿﺎﻋﺖ ﺍﻟﻌﻴﺎﻝ ﻭﻧﻬﻜﺖ ﺍﻷﻣﻮﺍﻝ ﻭﻫﻠﻜﺖ ﺍﻷﻧﻌﺎﻡ ﻓﺎﺳﺘﺴﻖ ﻟﻨﺎ ﺭﺑﻚ ﻓﺈﻧﺎ ﻧﺴﺘﺸﻔﻊ ﺑﻚ ﻋﻠﻰ ﺍﷲ ﻭﺑﺎﷲ ﻋﻠﻴﻚ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻭﻳﺤﻚ ﺃﺗﺪﺭﻱ ﻣﺎ ﺗﻘﻮﻝ ﻭﺳﺒﺢ ﺭﺳﻮﻝ ﺍﷲ ﻓﻤﺎ ﺯﺍﻝ ﻳﺴﺒﺢ ﺣﺘﻰ ﻋﺮﻑ ﺫﻟﻚ ﻓﻲ ﻭﺟﻮﻩ ﺃﺻﺤﺎﺑﻪ ﺛﻢ ﻗﺎﻝ ﻭﻳﺤﻚ ﺇﻧﻪ ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ﺷﺄﻥ ﺍﷲ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ﻭﻳﺤﻚ ﺃﺗﺪﺭﻱ ﻣﺎ ﺍﷲ ﺇﻥ ﻋﺮﺷﻪ ﻋﻠﻰ ﺳﻤﻮﺍﺗﻪ ﻟﻬﻜﺬﺍ ﻭﻗﺎﻝ ﺑﺄﺻﺎﺑﻌﻪ ﻣﺜﻞ ﺍﻟﻘﺒﺔ ﻋﻠﻴﻪ ﻭﺇﻧﻪ ﻟﻴﺌﻂ ﺑﻪ ﺃﻃﻴﻂ ﺍﻟﺮﺣﻞ ﺑﺎﻟﺮﺍﻛﺐ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ
ﺻﺒﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﺗﻜﺬﻳﺐ ﺍﺑﻦ ﺁﺩﻡ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ36 - ﻛﺬﺑﻨﻲ ﺍﺑﻦ ﺁﺩﻡ ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ ﻭﺷﺘﻤﻨﻰ ﻭﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﺃﻣﺎ ﺗﻜﺬﻳﺒﻪ ﺇﻳﺎﻱ ﻓﻘﻮﻟﻪ ﻟﻦ ﻳﻌﻴﺪﻧﻲ ﻛﻤﺎ ﺑﺪﺃﻧﻲ ﻭﻟﻴﺲ ﺃﻭﻝ ﺍﻟﺨﻠﻖ ﺑﺄﻫﻮﻥ ﻋﻠﻲ ﻣﻦ ﺇﻋﺎﺩﺗﻪ ﻭﺃﻣﺎ ﺷﺘﻤﻪ ﺇﻳﺎﻱ ﻓﻘﻮﻟﻪ ﺍﺗﺨﺬ ﺍﷲ ﻭﻟﺪﺍ ﻭﺃﻧﺎ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﻟﻢ ﻳﻠﺪ ﻭﻟﻢ ﻳﻮﻟﺪ ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺃﻣﺎ ﺷﺘﻤﻪ ﺇﻳﺎﻱ ﻓﻘﻮﻟﻪ ﻟﻲ37 - ﻭﻟﺪ ﻭﺳﺒﺤﺎﻧﻲ ﺃﻥ ﺃﺗﺨﺬ ﺻﺎﺣﺒﺔ ﺃﻭ ﻭﻟﺪﺍ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
14
ﺗﺤﺮﻳﻢ ﺳﺐ ﺍﻟﺪﻫﺮ ﻭﻟﻬﻤﺎ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺍﷲ38 - ﺗﻌﺎﻟﻰ ﻳﺆﺫﻳﻨﻲ ﺍﺑﻦ ﺁﺩﻡ ﻳﺴﺐ ﺍﻟﺪﻫﺮ ﻭﺃﻧﺎ ﺍﻟﺪﻫﺮ ﺑﻴﺪﻱ ﺍﻷﻣﺮ ﺃﻗﻠﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ
ﺑﺎﺏ ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺇﻥ ﺍﻟﺬﻳﻦ ﺳﺒﻘﺖ ﻟﻬﻢ ﻣﻨﺎ ﺍﻟﺤﺴﻨﻰ ﺃﻭﻟﺌﻚ ﻋﻨﻬﺎ ﻣﺒﻌﺪﻭﻥ ﺍﻷﻧﺒﻴﺎء 101 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻭﻛﺎﻥ ﺃﻣﺮ ﺍﷲ ﻗﺪﺭﺍ ﻣﻘﺪﻭﺭﺍ ﺍﻷﺣﺰﺍﺏ38 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻭﺍﷲ ﺧﻠﻘﻜﻢ ﻭﻣﺎ ﺗﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﻓﺎﺕ 96 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺇﻧﺎ ﻛﻞ ﺷﻲء ﺧﻠﻘﻨﺎﻩ ﺑﻘﺪﺭ ﺍﻟﻘﻤﺮ49 ﻣﺘﻰ ﻛﺎﻥ ﺗﻘﺪﻳﺮ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺨﻠﻖ ﻭﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ39 - ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺇﻥ ﺍﷲ ﻗﺪﺭ ﻣﻘﺎﺩﻳﺮ ﺍﻟﺨﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺨﻤﺴﻴﻦ
ﺃﻟﻒ ﺳﻨﺔ ﻗﺎﻝ ﻭﻋﺮﺷﻪ ﻋﻠﻰ ﺍﻟﻤﺎء
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
15
ﻭﺟﻮﺏ ﺍﻟﻌﻤﻞ ﻭﻋﺪﻡ ﺍﻟﺘﻮﺍﻛﻞ ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﺎ ﻣﻨﻜﻢ40 - ﻣﻦ ﺃﺣﺪ ﺇﻻ ﻭﻗﺪ ﻛﺘﺐ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﺠﻨﺔ ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻓﻼ ﻧﺘﻜﻞ ﻋﻠﻰ ﻛﺘﺎﺑﻨﺎ ﻭﻧﺪﻉ ﺍﻟﻌﻤﻞ ﻗﺎﻝ ﺇﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﻟﻤﺎ ﺧﻠﻖ ﻟﻪ ﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻓﺴﻴﻴﺴﺮ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﻓﺴﻴﻴﺴﺮ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﺛﻢ ﻗﺮﺃ ﻓﺄﻣﺎ ﻣﻦ ﺃﻋﻄﻰ ﻭﺍﺗﻘﻰ ﻭﺻﺪﻕ ﺑﺎﻟﺤﺴﻨﻰ ﻓﺴﻨﻴﺴﺮﻩ ﻟﻠﻴﺴﺮﻯ ﺍﻟﻠﻴﻞ 6 ﻣﺘﻔﻖ ﻋﻠﻴﻪ
ﺃﺧﺬ ﺍﷲ ﺍﻟﻤﻴﺜﺎﻕ ﻋﻠﻴﻨﺎ ﻭﻧﺤﻦ ﻓﻲ ﻇﻬﺮ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﻦ ﻣﺴﻠﻢ ﺑﻦ ﻳﺴﺎﺭ ﺍﻟﺠﻬﻨﻲ ﻗﺎﻝ ﺳﺌﻞ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ41 - ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺇﺫ ﺃﺧﺬ ﺭﺑﻚ ﻣﻦ ﺑﻨﻲ ﺁﺩﻡ ﻣﻦ ﻇﻬﻮﺭﻫﻢ ﺫﺭﻳﺘﻬﻢ ﺍﻷﻋﺮﺍﻑ172 ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺳﺌﻞ ﻋﻨﻬﺎ ﻓﻘﺎﻝ
ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﺛﻢ ﻣﺴﺢ ﻇﻬﺮﻩ ﺑﻴﻤﻴﻨﻪ ﻓﺎﺳﺘﺨﺮﺝ ﻣﻨﻪ ﺫﺭﻳﺔ ﻓﻘﺎﻝ ﺧﻠﻘﺖ ﻫﺆﻻء ﻟﻠﺠﻨﺔ ﻭﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻳﻌﻤﻠﻮﻥ ﺛﻢ ﻣﺴﺢ ﻇﻬﺮﻩ ﻓﺎﺳﺘﺨﺮﺝ ﻣﻨﻪ ﺫﺭﻳﺔ ﻓﻘﺎﻝ ﺧﻠﻘﺖ ﻫﺆﻻء ﻟﻠﻨﺎﺭ ﻭﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻳﻌﻤﻠﻮﻥ ﻓﻘﺎﻝ ﺭﺟﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻔﻴﻢ ﺍﻟﻌﻤﻞ ﻓﻘﺎﻝ ﺇﻥ ﺍﷲ ﺇﺫﺍ ﺧﻠﻖ ﺍﻟﻌﺒﺪ ﻟﻠﺠﻨﺔ ﺍﺳﺘﻌﻤﻠﻪ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺣﺘﻰ ﻳﻤﻮﺕ ﻋﻠﻰ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻓﻴﺪﺧﻠﻪ ﺑﻪ ﺍﻟﺠﻨﺔ ﻭﺇﺫﺍ ﺧﻠﻖ ﺍﻟﻌﺒﺪ ﻟﻠﻨﺎﺭ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
16
ﺍﺳﺘﻌﻤﻠﻪ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺣﺘﻰ ﻳﻤﻮﺕ ﻋﻠﻰ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﺪﺧﻠﻪ ﺍﻟﻨﺎﺭ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻭﺍﻟﺤﺎﻛﻢ ﻭﻗﺎﻝ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﻣﺴﻠﻢ ﺑﻦ ﻳﺴﺎﺭ ﻋﻦ ﻧﻌﻴﻢ ﺑﻦ ﺭﺑﻴﻌﺔ ﻋﻦ ﻋﻤﺮ
ﻭﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺭﺍﻫﻮﻳﻪ ﺣﺪﺛﻨﺎ ﺑﻘﻴﺔ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻗﺎﻝ ﺃﺧﺒﺮﻧﻰ ﺍﻟﺰﺑﻴﺪﻱ ﻣﺤﻤﺪ42 - ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻋﻦ ﺭﺍﺷﺪ ﺑﻦ ﺳﻌﺪ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺃﺑﻲ ﻗﺘﺎﺩﺓ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺗﺒﺘﺪﺃ ﺍﻷﻋﻤﺎﻝ ﺃﻡ ﻗﺪ ﻗﻀﻲ ﺍﻟﻘﻀﺎء ﻓﻘﺎﻝ ﺇﻥ ﺍﷲ ﻟﻤﺎ ﺃﺧﺮﺝ ﺫﺭﻳﺔ ﺁﺩﻡ ﻣﻦ ﻇﻬﺮﻩ ﺃﺷﻬﺪﻫﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺛﻢ ﺃﻓﺎﺽ ﺑﻬﻢ ﻓﻲ ﻛﻔﻴﻪ ﻓﻘﺎﻝ ﻫﺆﻻء ﻟﻠﺠﻨﺔ ﻭﻫﺆﻻء ﻟﻠﻨﺎﺭ ﻓﺄﻫﻞ ﺍﻟﺠﻨﺔ ﻣﻴﺴﺮﻭﻥ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻴﺴﺮﻭﻥ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ
ﻛﺘﺎﺑﺔ ﺍﻟﻌﻤﻞ ﻭﺍﻷﺟﻞ ﻭﺍﻟﺮﺯﻕ ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ﻭﻧﺤﻦ ﻓﻲ ﺑﻄﻮﻥ ﺃﻣﻬﺎﺗﻨﺎ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻭﻫﻮ43 - ﺍﻟﺼﺎﺩﻕ ﺍﻟﻤﺼﺪﻭﻕ ﺇﻥ ﺃﺣﺪﻛﻢ ﻳﺠﻤﻊ ﺧﻠﻘﻪ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﻴﻦ ﻳﻮﻣﺎ ﻧﻄﻔﺔ ﺛﻢ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ ﺛﻢ ﻳﻜﻮﻥ ﻣﻀﻐﺔ ﻣﺜﻞ ﺫﻟﻚ ﺛﻢ ﻳﺒﻌﺚ ﺍﷲ ﺇﻟﻴﻪ ﻣﻠﻜﺎ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ ﻓﻴﻜﺘﺐ ﻋﻤﻠﻪ ﻭﺃﺟﻠﻪ ﻭﺭﺯﻗﻪ ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ﺛﻢ ﻳﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻓﻮﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﻴﺮﻩ ﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﺣﺘﻰ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﺪﺧﻠﻬﺎ ﻭﺇﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺣﺘﻰ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
17
ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻓﻴﺪﺧﻠﻬﺎ ﻣﺘﻔﻖ ﻋﻠﻴﻪ
ﺩﺧﻮﻝ ﺍﻟﻤﻠﻚ ﻋﻠﻰ ﺍﻟﻨﻄﻔﺔ ﺑﻌﺪﻣﺎ ﺗﺴﺘﻘﺮ ﻓﻲ ﺍﻟﺮﺣﻢ ﻭﻋﻦ ﺣﺬﻳﻔﺔ ﺑﻦ ﺃﺳﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﺒﻠﻎ ﺑﻪ ﺍﻟﻨﺒﻲ ﺹ - ﻗﺎﻝ ﻳﺪﺧﻞ ﺍﻟﻤﻠﻚ44 - ﻋﻠﻰ ﺍﻟﻨﻄﻔﺔ ﺑﻌﺪﻣﺎ ﺗﺴﺘﻘﺮ ﻓﻲ ﺍﻟﺮﺣﻢ ﺑﺄﺭﺑﻌﻴﻦ ﺃﻭ ﺧﻤﺲ ﻭﺃﺭﺑﻌﻴﻦ ﻟﻴﻠﺔ ﻓﻴﻘﻮﻝ ﻳﺎ ﺭﺏ ﺃﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ﻓﻴﻜﺘﺒﺎﻥ ﻓﻴﻘﻮﻝ ﻳﺎ ﺭﺏ ﺃﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﻓﻴﻜﺘﺒﺎﻥ ﻭﻳﻜﺘﺐ ﻋﻤﻠﻪ ﻭﺃﺛﺮﻩ ﻭﺃﺟﻠﻪ ﻭﺭﺯﻗﻪ ﺛﻢ ﺗﻄﻮﻯ ﺍﻟﺼﺤﻒ ﻓﻼ ﻳﺰﺍﺩ ﻓﻴﻬﺎ ﻭﻻ ﻳﻨﻘﺺ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺇﻥ ﺍﷲ ﺧﻠﻖ ﻟﻠﺠﻨﺔ ﺃﻫﻼ ﻭﻫﻢ ﻓﻲ ﺃﺻﻼﺏ ﺁﺑﺎﺋﻬﻢ ﻭﺧﻠﻖ ﻟﻠﻨﺎﺭ ﺃﻫﻼ ﻭﻫﻢ ﻓﻲ ﺃﺻﻼﺏ ﺁﺑﺎﺋﻬﻢ ﻭﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﺩﻋﻲ ﺭﺳﻮﻝ ﺍﷲ ﺹ45 - ﺇﻟﻰ ﺟﻨﺎﺯﺓ ﺻﺒﻲ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﻘﻠﺖ ﻃﻮﺑﻰ ﻟﻪ ﻋﺼﻔﻮﺭ ﻣﻦ ﻋﺼﺎﻓﻴﺮ ﺍﻟﺠﻨﺔ ﻟﻢ ﻳﻌﻤﻞ ﺳﻮء ﻭﻟﻢ ﻳﺪﺭﻛﻪ ﻓﻘﺎﻝ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻳﺎ ﻋﺎﺋﺸﺔ ﺇﻥ ﺍﷲ ﺧﻠﻖ ﻟﻠﺠﻨﺔ ﺃﻫﻼ ﺧﻠﻘﻬﻢ ﻟﻬﺎ ﻭﻫﻢ ﻓﻲ ﺃﺻﻼﺏ ﺁﺑﺎﺋﻬﻢ ﻭﺧﻠﻖ ﻟﻠﻨﺎﺭ ﺃﻫﻼ ﺧﻠﻘﻬﻢ ﻟﻬﺎ ﻭﻫﻢ ﻓﻲ ﺃﺻﻼﺏ ﺁﺑﺎﺋﻬﻢ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
18
ﻛﻞ ﺷﻲء ﺑﻘﺪﺭ ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻛﻞ ﺷﻲء ﺑﻘﺪﺭ46 - ﺣﺘﻰ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﻴﺲ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﻣﻌﻨﻰ ﻗﻮﻝ ﺍﷲ ﺗﻨﺰﻝ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﻓﻴﻬﺎ ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺗﻨﺰﻝ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﻓﻴﻬﺎ ﺑﺈﺫﻥ47 - ﺭﺑﻬﻢ ﻣﻦ ﻛﻞ ﺃﻣﺮ ﺍﻟﻘﺪﺭ 4 ﻗﺎﻝ ﻳﻘﻀﻰ ﻓﻴﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻓﻲ ﺍﻟﺴﻨﺔ ﺇﻟﻰ ﻣﺜﻠﻬﺎ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﻗﺪ ﺭﻭﻱ ﻣﻌﻨﻰ ﺫﻟﻚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺍﻟﺤﺴﻦ ﻭﺃﺑﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﻠﻤﻲ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻭﻣﻘﺎﺗﻞ
ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﻣﻦ ﺩﺭﺓ ﺑﻴﻀﺎء ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﺇﻥ ﺍﷲ ﺧﻠﻖ ﻟﻮﺣﺎ ﻣﺤﻔﻮﻇﺎ ﻣﻦ ﺩﺭﺓ48 - ﺑﻴﻀﺎء ﺩﻓﺘﺎﻩ ﻣﻦ ﻳﺎﻗﻮﺗﺔ ﺣﻤﺮﺍء ﻗﻠﻤﻪ ﻧﻮﺭ ﻭﻛﺘﺎﺑﻪ ﻧﻮﺭ ﻋﺮﺿﻪ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻤﺎء ﻭﺍﻷﺭﺽ ﻳﻨﻈﺮ ﻓﻴﻪ ﻛﻞ ﻳﻮﻡ ﺛﻼﺛﻤﺎﺋﺔ ﻭﺳﺘﻴﻦ ﻧﻈﺮﺓ ﻓﻔﻲ ﻛﻞ ﻧﻈﺮﺓ ﻣﻨﻬﺎ ﻳﺨﻠﻖ ﻭﻳﺮﺯﻕ ﻭﻳﺤﻴﻰ ﻭﻳﻤﻴﺖ ﻭﻳﻌﺰ ﻭﻳﺬﻝ ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻛﻞ ﻳﻮﻡ ﻫﻮ ﻓﻲ ﺷﺄﻥ ﺍﻟﺮﺣﻤﻦ 29 ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻭﺍﻟﺤﺎﻛﻢ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻤﺎ ﺫﻛﺮ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﺎ ﻓﻲ ﻣﻌﻨﺎﻩ ﻗﺎﻝ ﻓﻬﺬﺍ ﺗﻘﺪﻳﺮ ﻳﻮﻣﻲ ﻭﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺗﻘﺪﻳﺮ ﺣﻮﻟﻲ ﻭﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺗﻘﺪﻳﺮ ﻋﻤﺮﻱ ﻋﻨﺪ ﺗﻌﻠﻖ ﺍﻟﻨﻔﺲ ﺑﻪ ﻭﺍﻟﺬﻱ ﻗﺒﻠﻪ ﻛﺬﻟﻚ ﻋﻨﺪ ﺃﻭﻝ ﺗﺨﻠﻴﻘﻪ ﻭﻛﻮﻧﻪ ﻣﻀﻐﺔ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
19
ﻭﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺗﻘﺪﻳﺮ ﺳﺎﺑﻖ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ﻟﻜﻦ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺗﻘﺪﻳﺮ ﺳﺎﺑﻖ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺨﻤﺴﻴﻦ ﺃﻟﻒ ﺳﻨﺔ ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻘﺎﺩﻳﺮ ﻛﺎﻟﺘﻔﺼﻴﻞ ﻣﻦ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺴﺎﺑﻖ ﻭﻓﻲ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻤﺎﻝ ﻋﻠﻢ ﺍﻟﺮﺏ ﻭﻗﺪﺭﺗﻪ ﻭﺣﻜﻤﺘﻪ ﻭﺯﻳﺎﺩﺓ ﺗﻌﺮﻳﻔﻪ ﺍﻟﻤﻼﺋﻜﺔ ﻭﻋﺒﺎﺩﻩ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺑﻨﻔﺴﻪ ﻭﺃﺳﻤﺎﺋﻪ ﺛﻢ ﻗﺎﻝ ﻓﺎﺗﻔﻘﺖ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻧﻈﺎﺋﺮﻫﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺪﺭ ﺍﻟﺴﺎﺑﻖ ﻻ ﻳﻤﻨﻊ ﺍﻟﻌﻤﻞ ﻭﻻ ﻳﻮﺟﺐ ﺍﻹﺗﻜﺎﻝ ﻋﻠﻴﻪ ﺑﻞ ﻳﻮﺟﺐ ﺍﻟﺠﺪ ﻭﺍﻹﺟﺘﻬﺎﺩ ﻭﻟﻬﺬﺍ ﻟﻤﺎ ﺳﻤﻊ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺫﻟﻚ ﻗﺎﻝ ﻣﺎ ﻛﻨﺖ ﺑﺄﺷﺪ ﺍﺟﺘﻬﺎﺩﺍ ﻣﻨﻲ ﺍﻵﻥ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﻨﻬﺪﻱ ﻟﺴﻠﻤﺎﻥ ﻷﻧﺎ ﺑﺄﻭﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﺷﺪ ﻓﺮﺣﺎ ﻣﻨﻲ ﺑﺂﺧﺮﻩ ﻭﺫﻟﻚ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺳﺒﻖ ﻟﻪ ﻣﻦ ﺍﷲ ﺳﺎﺑﻘﺔ ﻭﻫﻴﺄﻩ ﻭﻳﺴﺮﻩ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻛﺎﻥ ﻓﺮﺣﻪ ﺑﺎﻟﺴﺎﺑﻘﺔ ﺍﻟﺘﻰ ﺳﺒﻘﺖ ﻟﻪ ﻣﻦ ﺍﷲ ﺃﻋﻈﻢ ﻣﻦ ﻓﺮﺣﻪ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﺗﺄﺗﻲ ﺑﻌﺪﻫﺎ
ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻳﻮﺟﺪ ﻃﻌﻢ ﺍﻹﻳﻤﺎﻥ ﻭﻋﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﻗﺎﻝ ﺩﺧﻠﺖ ﻋﻠﻰ ﺃﺑﻲ ﻭﻫﻮ ﻣﺮﻳﺾ ﺃﺗﺨﺎﻳﻞ ﻓﻴﻪ ﺍﻟﻤﻮﺕ49 - ﻓﻘﻠﺖ ﻳﺎ ﺃﺑﺘﺎﻩ ﺃﻭﺻﻨﻲ ﻭﺍﺟﺘﻬﺪ ﻟﻲ ﻓﻘﺎﻝ ﺃﺟﻠﺴﻮﻧﻲ ﻓﻠﻤﺎ ﺃﺟﻠﺴﻮﻩ ﻗﺎﻝ ﻳﺎ ﺑﻨﻲ ﺇﻧﻚ ﻟﻦ ﺗﺠﺪ ﻃﻌﻢ ﺍﻹﻳﻤﺎﻥ ﻭﻟﻦ ﺗﺒﻠﻎ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺣﺘﻰ ﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ ﻗﻠﺖ ﻳﺎ ﺃﺑﺘﺎﻩ ﻭﻛﻴﻒ ﻟﻲ ﺃﻥ ﺃﻋﻠﻢ ﻣﺎ ﺧﻴﺮ ﺍﻟﻘﺪﺭ ﻭﺷﺮﻩ ﻗﺎﻝ ﺗﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺧﻄﺄﻙ ﻟﻢ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﻟﻢ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ﻳﺎ ﺑﻨﻲ ﺇﻧﻲ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻳﻘﻮﻝ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻗﺎﻝ ﺃﻛﺘﺐ ﻓﺠﺮﻯ ﻓﻲ ﺗﻠﻚ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺍﻟﺴﺎﻋﺔ ﺑﻤﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﺎ ﺑﻨﻲ ﺇﻥ ﻣﺖ ﻭﻟﺴﺖ ﻋﻠﻰ ﺫﻟﻚ ﺩﺧﻠﺖ ﺍﻟﻨﺎﺭ ﺭﻭﺍﻩ ﺃﺣﻤﺪ
ﺍﻷﻣﺮ ﺑﺎﻟﺘﺪﺍﻭﻱ ﻭﺃﺧﺬ ﺍﻷﺳﺒﺎﺏ ﻭﻋﻦ ﺃﺑﻲ ﺧﺰﺍﻣﺔ ﻋﻦ ﺃﺑﻴﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﺃﻳﺖ50 - ﺭﻗﻰ ﻧﺴﺘﺮﻗﻴﻬﺎ ﻭﺩﻭﺍء ﻧﺘﺪﺍﻭﻯ ﺑﻪ ﻭﺗﻘﺎﺓ ﻧﺘﻘﻴﻬﺎ ﻫﻞ ﺗﺮﺩ ﻣﻦ ﻗﺪﺭ ﺍﷲ ﺷﻴﺌﺎ ﻗﺎﻝ ﻫﻲ ﻣﻦ ﻗﺪﺭ ﺍﷲ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ
ﺍﻟﻤﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﻴﺮ ﻭﺃﺣﺐ ﺇﻟﻰ ﺍﷲ ﻣﻦ ﺍﻟﻤﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺍﻟﻤﺆﻣﻦ ﺍﻟﻘﻮﻱ51 - ﺧﻴﺮ ﻭﺃﺣﺐ ﺇﻟﻰ ﺍﷲ ﻣﻦ ﺍﻟﻤﺆﻣﻦ ﺍﻟﻀﻌﻴﻒ ﻭﻓﻲ ﻛﻞ ﺧﻴﺮ ﺍﺣﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ ﻭﺍﺳﺘﻌﻦ ﺑﺎﷲ ﻭﻻ ﺗﻌﺠﺰﻥ ﻓﺈﻥ ﺃﺻﺎﺑﻚ ﺷﻲء ﻓﻼ ﺗﻘﻞ ﻟﻮ ﺃﻧﻲ ﻓﻌﻠﺖ ﻛﺬﺍ ﻛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻟﻜﻦ ﻗﻞ ﻗﺪﺭ ﺍﷲ ﻭﻣﺎ ﺷﺎء ﻓﻌﻞ ﻓﺈﻥ ﻟﻮ ﺗﻔﺘﺢ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﻤﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺍﻹﻳﻤﺎﻥ ﺑﻬﻢ ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻴﺲ ﺍﻟﺒﺮ ﺃﻥ ﺗﻮﻟﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻗﺒﻞ ﺍﻟﻤﺸﺮﻕ ﺍﻟﻤﻐﺮﺏ ﻭﻟﻜﻦ ﺍﻟﺒﺮ ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
21
ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻨﺒﻴﻴﻦ ﺍﻵﻳﺔ ﺍﻟﺒﻘﺮﺓ 177 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﺛﻢ ﺍﺳﺘﻘﺎﻣﻮﺍ ﺗﺘﻨﺰﻝ ﻋﻠﻴﻬﻢ ﺍﻟﻤﻼﺋﻜﺔ ﺃﻥ ﻻ ﺗﺨﺎﻓﻮﺍ ﻭﻻ ﺗﺤﺰﻧﻮﺍ ﻭﺃﺑﺸﺮﻭﺍ ﺑﺎﻟﺠﻨﺔ ﺍﻟﺘﻲ ﻛﻨﺘﻢ ﺗﻮﻋﺪﻭﻥ ﻓﺼﻠﺖ 30 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﻟﻤﺴﻴﺢ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﺍ ﷲ ﻭﻻ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻤﻘﺮﺑﻮﻥ ﺍﻟﻨﺴﺎء 172 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻭﻟﻪ ﻣﻦ ﻓﻲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻨﺪﻩ ﻻ ﻳﺴﺘﻜﺒﺮﻭﻥ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻭﻻ ﻳﺴﺘﺤﺴﺮﻭﻥ ﻳﺴﺒﺤﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻔﺘﺮﻭﻥ ﺍﻷﻧﺒﻴﺎء 20 19 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺟﺎﻋﻞ ﺍﻟﻤﻼﺋﻜﺔ ﺭﺳﻼ ﺃﻭﻟﻲ ﺃﺟﻨﺤﺔ ﻣﺜﻨﻰ ﻭﺛﻼﺙ ﻭﺭﺑﺎﻉ ﺍﻵﻳﺔ ﻓﺎﻃﺮ1
ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺍﻟﺬﻳﻦ ﻳﺤﻤﻠﻮﻥ ﺍﻟﻌﺮﺵ ﻭﻣﻦ ﺣﻮﻟﻪ ﻳﺴﺒﺤﻮﻥ ﺑﺤﻤﺪ ﺭﺑﻬﻢ ﻭﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﻵﻳﺔ ﺍﻟﻤﺆﻣﻦ7 ﺧﻠﻘﺖ ﺍﻟﻤﻼﺋﻜﺔ ﻣﻦ ﻧﻮﺭ ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺧﻠﻘﺖ ﺍﻟﻤﻼﺋﻜﺔ52 - ﻣﻦ ﻧﻮﺭ ﻭﺧﻠﻖ ﺍﻟﺠﺎﻥ ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ ﻧﺎﺭ ﻭﺧﻠﻖ ﺁﺩﻡ ﻣﻤﺎ ﻭﺻﻒ ﻟﻜﻢ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﻳﺪﺧﻞ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻌﻤﻮﺭ ﻛﻞ ﻳﻮﻡ ﺳﺒﻌﻮﻥ ﺍﻟﻒ ﻣﻠﻚ ﻭﺛﺒﺖ ﻓﻲ ﺑﻌﺾ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻤﻌﺮﺍﺝ ﺃﻧﻪ ﺹ - ﺭﻓﻊ ﻟﻪ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻌﻤﻮﺭ ﺍﻟﺬﻱ ﻫﻮ53 - ﻓﻲ ﺍﻟﺴﻤﺎء ﺍﻟﺴﺎﺑﻌﺔ ﻭﻗﻴﻞ ﻓﻲ ﺍﻟﺴﺎﺩﺳﺔ ﺑﻤﻨﺰﻟﺔ ﺍﻟﻜﻌﺒﺔ ﻓﻲ ﺍﻷﺭﺽ ﻭﻫﻮ ﺑﺤﻴﺎﻝ ﺍﻟﻜﻌﺒﺔ ﺣﺮﻣﺘﻪ ﻓﻲ ﺍﻟﺴﻤﺎء ﻛﺤﺮﻣﺔ ﺍﻟﻜﻌﺒﺔ ﻓﻲ ﺍﻷﺭﺽ ﻭﺇﺫﺍ ﻫﻮ ﻳﺪﺧﻠﻪ ﻛﻞ ﻳﻮﻡ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ ﺛﻢ ﻻ ﻳﻌﻮﺩﻭﻥ ﺇﻟﻴﻪ ﺁﺧﺮ ﻣﺎ ﻋﻠﻴﻬﻢ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
22
ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ 54 -
ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎء ﻣﻮﺿﻊ ﻗﺪﻡ ﺇﻻ ﻋﻠﻴﻪ ﻣﻠﻚ ﺳﺎﺟﺪ ﺃﻭ ﻣﻠﻚ ﻗﺎﺋﻢ ﻓﺬﻟﻚ ﻗﻮﻝ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺇﻧﺎ ﻟﻨﺤﻦ ﺍﻟﺼﺎﻓﻮﻥ ﻭﺇﻧﺎ ﻟﻨﺤﻦ ﺍﻟﻤﺴﺒﺤﻮﻥ ﺍﻟﺼﺎﻓﺎﺕ 166 165 ﺭﻭﺍﻩ ﻣﺤﻤﺪ ﺑﻦ ﻧﺼﺮ ﻭﺍﺑﻦ ﺣﺎﺗﻢ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺭﻭﻯ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ55 - ﺹ - ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﺴﺒﻊ ﻣﻮﺿﻊ ﻗﺪﻡ ﻭﻻ ﺷﺒﺮ ﻭﻻ ﻛﻒ ﺇﻻ ﻭﻓﻴﻪ ﻣﻠﻚ ﻗﺎﺋﻢ ﺃﻭ ﻣﻠﻚ ﺳﺎﺟﺪ ﺃﻭ ﻣﻠﻚ ﺭﺍﻛﻊ ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻟﻮﺍ ﺟﻤﻴﻌﺎ ﺳﺒﺤﺎﻧﻚ ﻣﺎ ﻋﺒﺪﻧﺎﻙ ﺣﻖ ﻋﺒﺎﺩﺗﻚ ﺇﻻ ﺃﻧﺎ ﻟﻢ ﻧﺸﺮﻙ ﺑﻚ ﺷﻴﺌﺎ
ﻭﺻﻒ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﻭﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺃﺫﻥ ﻟﻲ ﺃﻥ ﺃﺣﺪﺙ ﻋﻦ56 - ﻣﻠﻚ ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﷲ ﻣﻦ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﻣﺎ ﺑﻴﻦ ﺷﺤﻤﺔ ﺃﺫﻧﻪ ﺇﻟﻰ ﻋﺎﺗﻘﻪ ﻣﺴﻴﺮﺓ ﺳﺒﻌﻤﺎﺋﺔ ﻋﺎﻡ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻷﺳﻤﺎء ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﻀﻴﺎء ﻓﻲ ﺍﻟﻤﺨﺘﺎﺭﺓ ﻓﻤﻦ ﺳﺎﺩﺗﻬﻢ ﺟﺒﺮﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﺪ ﻭﺻﻔﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻷﻣﺎﻧﺔ ﻭﺣﺴﻦ ﺍﻟﺨﻠﻖ ﻭﺍﻟﻘﻮﺓ ﻓﻘﺎﻝ ﺗﻌﺎﻟﻰ ﻋﻠﻤﻪ ﺷﺪﻳﺪ ﺍﻟﻘﻮﻯ ﺫﻭ ﻣﺮﺓ ﻓﺎﺳﺘﻮﻯ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
23
ﻭﻣﻦ ﺷﺪﺓ ﻗﻮﺗﻪ ﺃﻧﻪ ﺭﻓﻊ ﻣﺪﺍﺋﻦ ﻗﻮﻡ ﻟﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﻦ ﺳﺒﻌﺎ ﺑﻤﻦ ﻓﻴﻬﻦ ﻣﻦ ﺍﻷﻣﻢ ﻭﻛﺎﻧﻮﺍ ﻗﺮﻳﺒﺎ ﻣﻦ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺃﻟﻒ ﻭﻣﺎ ﻣﻌﻬﻢ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﻣﺎ ﻟﺘﻠﻚ ﺍﻟﻤﺪﺍﺋﻦ ﻣﻦ ﺍﻷﺭﺍﺿﻲ ﻭﺍﻟﻌﻤﺎﺭﺍﺕ ﻋﻠﻰ ﻃﺮﻑ ﺟﻨﺎﺣﻪ ﺣﺘﻰ ﺑﻠﻎ ﺑﻬﻦ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎء ﺣﺘﻰ ﺳﻤﻌﺖ ﺍﻟﻤﻼﺋﻜﺔ ﻧﺒﺎﺡ ﻛﻼﺑﻬﻢ ﻭﺻﻴﺎﺡ ﺩﻳﻜﺘﻬﻢ ﺛﻢ ﻗﻠﺒﻬﺎ ﻓﺠﻌﻞ ﻋﺎﻟﻴﻬﺎ ﺳﺎﻓﻠﻬﺎ ﻓﻬﺬﺍ ﻫﻮ ﺷﺪﻳﺪ ﺍﻟﻘﻮﻯ ﻭﻗﻮﻟﻪ ﺫﻭ ﻣﺮﺓ ﺃﻱ ﺫﻭ ﺧﻠﻖ ﺣﺴﻦ ﻭﺑﻬﺎء ﻭﺳﻨﺎء ﻭﻗﻮﺓ ﺷﺪﻳﺪﺓ ﻗﺎﻝ ﻣﻌﻨﺎﻫﺎ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻗﺎﻝ ﻏﻴﺮﻩ ﺫﻭ ﻣﺮﺓ ﺃﻱ ﺫﻭ ﻗﻮﺓ ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﺻﻔﺘﻪ ﺇﻧﻪ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﻛﺮﻳﻢ ﺫﻱ ﻗﻮﺓ ﻋﻨﺪ ﺫﻱ ﺍﻟﻌﺮﺵ ﻣﻜﻴﻦ ﻣﻄﺎﻉ ﺛﻢ ﺃﻣﻴﻦ ﺍﻟﺘﻜﻮﻳﺮ 21 19 ﺃﻱ ﻟﻪ ﻗﻮﺓ ﻭﺑﺄﺱ ﺷﺪﻳﺪ ﻭﻟﻪ ﻣﻜﺎﻧﺔ ﻭﻣﻨﺰﻟﺔ ﻋﺎﻟﻴﺔ ﺭﻓﻴﻌﺔ ﻋﻨﺪ ﺫﻱ ﺍﻟﻌﺮﺵ ﻣﻄﺎﻉ ﺛﻢ ﺃﻱ ﻣﻄﺎﻉ ﻓﻲ ﺍﻟﻤﻸ ﺍﻷﻋﻠﻰ ﺃﻣﻴﻦ ﺫﻱ ﺃﻣﺎﻧﺔ ﻋﻈﻴﻤﺔ ﻭﻟﻬﺬﺍ ﻛﺎﻥ ﻫﻮ ﺍﻟﺴﻔﻴﺮ ﺑﻴﻦ ﺍﷲ ﻭﺑﻴﻦ ﺭﺳﻠﻪ
ﺃﺟﻨﺤﺔ ﺟﺒﺮﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﺪ ﻛﺎﻥ ﻳﺄﺗﻲ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻓﻲ ﺻﻔﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻭﻗﺪ ﺭﺁﻩ ﻋﻠﻰ57 - ﺻﻔﺘﻪ ﺍﻟﺘﻲ ﺧﻠﻘﻪ ﺍﷲ ﻋﻠﻴﻬﺎ ﻣﺮﺗﻴﻦ ﻭﻟﻪ ﺳﺘﻤﺎﺋﺔ ﺟﻨﺎﺡ ﺭﻭﻯ ﺫﻟﻚ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺟﺒﺮﻳﻞ ﻓﻲ58 - ﺻﻮﺭﺗﻪ ﻭﻟﻪ ﺳﺘﻤﺎﺋﺔ ﺟﻨﺎﺡ ﻛﻞ ﺟﻨﺎﺡ ﻣﻨﻬﺎ ﺳﺪ ﺍﻷﻓﻖ ﻳﺴﻘﻂ ﻣﻦ ﺟﻨﺎﺣﻪ ﻣﻦ ﺍﻟﺘﻬﺎﻭﻳﻞ ﻭﺍﻟﺪﺭ ﻭﺍﻟﻴﺎﻗﻮﺕ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ ﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
24
ﺻﻔﺔ ﺛﻴﺎﺏ ﺟﺒﺮﻳﻞ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺭﺃﻯ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺟﺒﺮﻳﻞ59 - ﻓﻲ ﺣﻠﺔ ﺧﻀﺮﺍء ﻗﺪ ﻣﻸ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻤﺎء ﻭﺍﻷﺭﺽ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻗﺎﻝ -ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ60 -
ﺭﺃﻳﺖ ﺟﺒﺮﻳﻞ ﻣﻨﻬﺒﻄﺎ ﻗﺪ ﻣﻸ ﻣﺎ ﺑﻴﻦ ﺍﻟﺨﺎﻓﻘﻴﻦ ﻋﻠﻴﻪ ﺛﻴﺎﺏ ﺳﻨﺪﺱ ﻣﻌﻠﻖ ﺑﻬﺎ ﺍﻟﻠﺆﻟﺆ ﻭﺍﻟﻴﺎﻗﻮﺕ ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﻻﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﺟﺒﺮﺍﺋﻴﻞ ﻋﺒﺪ ﺍﷲ61 - ﻭﻣﻴﻜﺎﺋﻴﻞ ﻋﺒﻴﺪ ﺍﷲ ﻭﻛﻞ ﺍﺳﻢ ﻓﻴﻪ ﺇﻳﻞ ﻓﻬﻮ ﻋﺒﺪ ﺍﷲ ﻭﻟﻪ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻣﺜﻠﻪ ﻭﺯﺍﺩ ﻭﺇﺳﺮﺍﻓﻴﻞ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ 62 -
ﺟﺒﺮﻳﻞ ﺃﻓﻀﻞ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺭﻭﻯ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ63 - - ﺃﻻ ﺍﺧﺒﺮﻛﻢ ﺑﺄﻓﻀﻞ ﺍﻟﻤﻼﺋﻜﺔ ﺟﺒﺮﺍﺋﻴﻞ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
25
ﺧﻮﻑ ﺍﻟﻤﻼﺋﻜﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻋﻦ ﺃﺑﻲ ﻋﻤﺮﺍﻥ ﺍﻟﺠﻮﻧﻲ ﺃﻧﻪ ﺑﻠﻐﻪ ﺃﻥ ﺟﺒﺮﺍﺋﻴﻞ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﺹ - ﻭﻫﻮ ﻳﺒﻜﻲ64 - ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﺎ ﻳﺒﻜﻴﻚ ﻗﺎﻝ ﻭﻣﺎ ﻟﻲ ﻻ ﺃﺑﻜﻲ ﻓﻮﺍﷲ ﻣﺎ ﺟﻔﺖ ﻟﻲ ﻋﻴﻦ ﻣﻨﺬ ﺧﻠﻖ ﺍﷲ ﺍﻟﻨﺎﺭ ﻣﺨﺎﻓﺔ ﺃﻥ ﺃﻋﺼﻴﻪ ﻓﻴﻘﺬﻧﻲ ﻓﻴﻬﺎ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻓﻲ ﺍﻟﺰﻫﺪ
ﺍﻟﻤﻼﺋﻜﺔ ﻻ ﺗﻨﺰﻝ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﻭﻟﻠﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ65 - - ﻟﺠﺒﺮﺍﺋﻴﻞ ﺃﻻ ﺗﺰﻭﺭﻧﺎ ﺃﻛﺜﺮ ﻣﻤﺎ ﺗﺰﻭﺭﻧﺎ ﻓﻨﺰﻟﺖ ﻭﻣﺎ ﻧﺘﻨﺰﻝ ﺇﻻ ﺑﺄﻣﺮ ﺭﺑﻚ ﻟﻪ ﻣﺎ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﻭﻣﺎ ﺧﻠﻔﻨﺎ ﺍﻵﻳﺔ ﻣﺮﻳﻢ 64 ﻭﻣﻦ ﺳﺎﺩﺗﻬﻢ ﻣﻴﻜﺎﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﻣﻮﻛﻞ ﺑﺎﻟﻘﻄﺮ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ66 - ﻟﺠﺒﺮﺍﺋﻴﻞ ﻣﺎ ﻟﻲ ﻟﻢ ﺃﺭ ﻣﻴﻜﺎﺋﻴﻞ ﺿﺎﺣﻜﺎ ﻗﻂ ﻗﺎﻝ ﻣﺎ ﺿﺤﻚ ﻣﻴﻜﺎﺋﻴﻞ ﻣﻨﺬ ﺧﻠﻘﺖ ﺍﻟﻨﺎﺭ ﻭﻣﻦ ﺳﺎﺩﺗﻬﻢ ﺇﺳﺮﺍﻓﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﺃﺣﺪ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻔﺦ ﻓﻲ ﺍﻟﺼﻮﺭ
ﺻﺎﺣﺐ ﺍﻟﻘﺮﻥ ﻗﺪ ﺍﻟﺘﻘﻦ ﺍﻟﻘﺮﻥ ﻟﻠﻨﻔﺦ ﻓﻲ ﺍﻟﺼﻮﺭ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ﺍﻟﺤﺎﻛﻢ ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ67 - ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻛﻴﻒ ﺃﻧﻌﻢ ﻭﺻﺎﺣﺐ ﺍﻟﻘﺮﻥ ﻗﺪ ﺍﻟﺘﻘﻢ ﺍﻟﻘﺮﻥ ﻭﺣﻨﻰ ﺟﺒﻬﺘﻪ ﻭﺃﺻﻐﻰ ﺳﻤﻌﻪ ﻳﻨﺘﻈﺮ ﻣﺘﻰ ﻳﺆﻣﺮ ﻓﻴﻨﻔﺦ ﻗﺎﻟﻮﺍ ﻓﻤﺎ ﻧﻘﻮﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
26
ﻗﻮﻟﻮﺍ ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ﻋﻠﻰ ﺍﷲ ﺗﻮﻛﻠﻨﺎ
ﺻﻔﺔ ﺇﺳﺮﺍﻓﻴﻞ ﻭﻫﻮ ﻣﻦ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﻰ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺇﻥ ﻣﻠﻜﺎ68 - ﻣﻦ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﻳﻘﺎﻝ ﻟﻪ ﺇﺳﺮﺍﻓﻴﻞ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﻟﻌﺮﺵ ﻋﻠﻰ ﻛﺎﻫﻠﻪ ﻗﺪ ﻣﺮﻗﺖ ﻗﺪﻣﺎﻩ ﻓﻲ ﺍﻷﺭﺽ ﺍﻟﺴﺎﺑﻌﺔ ﺍﻟﺴﻔﻠﻰ ﻭﻣﺮﻕ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﻤﺎء ﺍﻟﺴﺎﺑﻌﺔ ﺍﻟﻌﻠﻴﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻓﻲ ﺍﻟﺤﻠﻴﺔ
ﻭﺭﻭﻯ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﻗﺎﻝ ﻟﻴﺲ ﺃﺣﺪ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﺃﺣﺴﻦ ﺻﻮﺗﺎ69 - ﻣﻦ ﺇﺳﺮﺍﻓﻴﻞ ﻓﺈﺫﺍ ﺃﺧﺬ ﻓﻲ ﺍﻟﺘﺴﺒﻴﺢ ﻗﻄﻊ ﻋﻠﻰ ﺃﻫﻞ ﺳﺒﻊ ﺳﻤﻮﺍﺕ ﺻﻼﺗﻬﻢ ﻭﺗﺴﺒﻴﺤﻬﻢ ﻭﻣﻦ ﺳﺎﺩﺍﺗﻬﻢ ﻣﻠﻚ ﺍﻟﻤﻮﺕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﻢ ﻳﺠﻲء ﻣﺼﺮﺣﺎ ﺑﺈﺳﻤﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﻗﺪ ﺟﺎء ﻓﻲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺗﺴﻤﻴﺘﻪ ﺑﻌﺰﺭﺍﺋﻴﻞ ﻓﺎﷲ ﺃﻋﻠﻢ ﻗﺎﻟﻪ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﻴﺮ ﻭﻗﺎﻝ ﺇﻧﻬﻢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻣﺎ ﻫﻴﺄﻫﻢ ﻟﻪ ﺃﻗﺴﺎﻡ ﻓﻤﻨﻬﻢ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﻭﻣﻨﻬﻢ ﺍﻟﻜﺮﻭﺑﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﺣﻮﻝ ﺍﻟﻌﺮﺵ ﻭﻫﻢ ﻣﻊ ﺣﻤﻠﺔ ﺍﻟﻌﺮﺵ ﺃﺷﺮﻑ ﺍﻟﻤﻼﺋﻜﺔ ﻭﻫﻢ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻤﻘﺮﺑﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﻟﻤﺴﻴﺢ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﺍ ﷲ ﻭﻻ ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﻤﻘﺮﺑﻮﻥ ﺍﻟﻨﺴﺎء 172 ﻭﻣﻨﻬﻢ ﺳﻜﺎﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻳﻌﻤﺮﻭﻧﻬﺎ ﻋﺒﺎﺩﺓ ﺩﺍﺋﻤﺔ ﻟﻴﻼ ﻭﻧﻬﺎﺭﺍ ﺻﺒﺎﺣﺎ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
27
ﻭﻣﺴﺎء ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻳﺴﺒﺤﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻔﺘﺮﻭﻥ ﺍﻷﻧﺒﻴﺎء 20 ﻭﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺎﻗﺒﻮﻥ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻌﻤﻮﺭ ﻗﻠﺖ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺎﻗﺒﻮﻥ ﺇﻟﻰ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻌﻤﻮﺭ ﺳﻜﺎﻥ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﻨﻬﻢ ﻣﻮﻛﻠﻮﻥ ﺑﺎﻟﺠﻨﺎﻥ ﻭﺇﻋﺪﺍﺩ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻷﻫﻠﻬﺎ ﻭﺗﻬﻴﺌﺔ ﺍﻟﻀﻴﺎﻓﺔ ﻟﺴﺎﻛﻨﻴﻬﺎ ﻣﻦ ﻣﻼﺑﺲ ﻭﻣﺂﻛﻞ ﻭﻣﺸﺎﺭﺏ ﻭﻣﺼﺎﻍ ﻭﻣﺴﺎﻛﻦ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﻋﻴﻦ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﺳﻤﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ ﻭﻣﻨﻬﻢ ﺍﻟﻤﻮﻛﻠﻮﻥ ﺑﺎﻟﻨﺎﺭ ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻣﻨﻬﺎ ﻭﻫﻢ ﺍﻟﺰﺑﺎﻧﻴﺔ ﻭﻣﻘﺪﻣﻮﻫﻢ ﺗﺴﻌﺔ ﻋﺸﺮ ﻭﺧﺎﺯﻧﻬﺎ ﻣﺎﻟﻚ ﻭﻫﻮ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺨﺰﻧﺔ ﻭﻫﻢ ﺍﻟﻤﺬﻛﻮﺭﻭﻥ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻓﻲ ﺍﻟﻨﺎﺭ ﻟﺨﺰﻧﺔ ﺟﻬﻨﻢ ﺍﺩﻋﻮﺍ ﺭﺑﻜﻢ ﻳﺨﻔﻒ ﻋﻨﺎ ﻳﻮﻣﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻤﺆﻣﻦ 49 ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻭﻧﺎﺩﻭﺍ ﻳﺎ ﻣﺎﻟﻚ ﻟﻴﻘﺾ ﻋﻠﻴﻨﺎ ﺭﺑﻚ ﻗﺎﻝ ﺇﻧﻜﻢ ﻣﺎﻛﺜﻮﻥ ﺍﻟﺰﺧﺮﻑ 77 ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﺎ ﻣﻼﺋﻜﺔ ﻏﻼﻅ ﺷﺪﺍﺩ ﻻ ﻳﻌﺼﻮﻥ ﺍﷲ ﻣﺎ ﺃﻣﺮﻫﻢ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ ﺍﻟﺘﺤﺮﻳﻢ 6 ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻬﺎ ﺗﺴﻌﺔ ﻋﺸﺮ ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻼﺋﻜﺔ ﺇﻟﻰ ﻗﻮﻟﻪ ﻭﻣﺎ ﻳﻌﻠﻢ ﺟﻨﻮﺩ ﺭﺑﻚ ﺇﻻ ﻫﻮ ﻭﻣﻨﻬﻢ ﺍﻟﻤﻮﻛﻠﻮﻥ ﺑﺤﻔﻆ ﺑﻨﻰ ﺁﺩﻡ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻟﻪ ﻣﻌﻘﺒﺎﺕ ﻣﻦ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ﻳﺤﻔﻈﻮﻧﻪ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺍﻟﺮﻋﺪ 11 ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻼﺋﻜﺔ ﻳﺤﻔﻈﻮﻧﻪ ﻣﻦ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ﻓﺈﺫﺍ ﺟﺎء ﺃﻣﺮ ﺍﷲ ﺧﻠﻮﺍ ﻋﻨﻪ
ﻭﻗﺎﻝ ﻣﺠﺎﻫﺪ ﻣﺎ ﻣﻦ ﻋﺒﺪ ﺇﻻ ﻭﻣﻠﻚ ﻣﻮﻛﻞ ﺑﺤﻔﻈﻪ ﻓﻲ ﻧﻮﻣﻪ ﻭﻳﻘﻈﺘﻪ ﻣﻦ ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲ ﻭﺍﻟﻬﻮﺍﻡ ﻓﻤﺎ ﻣﻨﻬﺎ ﺷﻲء ﻳﺄﺗﻴﻪ ﻳﺮﻳﺪﻩ ﺇﻻ ﻗﺎﻝ ﻟﻪ ﻭﺭﺍءﻙ ﺇﻻ ﺷﻲء ﻳﺄﺫﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻪ ﻓﻴﺼﻴﺒﻪ ﻭﻣﻨﻬﻢ ﺍﻟﻤﻮﻛﻠﻮﻥ ﺑﺤﻔﻆ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﺇﺫ ﻳﺘﻠﻘﻰ ﺍﻟﻤﺘﻠﻘﻴﺎﻥ ﻋﻦ ﺍﻟﻴﻤﻴﻦ ﻭﻋﻦ ﺍﻟﺸﻤﺎﻝ ﻗﻌﻴﺪ ﻣﺎ ﻳﻠﻔﻆ ﻣﻦ ﻗﻮﻝ ﺇﻻ ﻟﺪﻳﻪ ﺭﻗﻴﺐ ﻋﺘﻴﺪ ﻕ 17 ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻭﺇﻥ ﻋﻠﻴﻜﻢ ﻟﺤﺎﻓﻈﻴﻦ ﻛﺮﺍﻣﺎ ﻛﺎﺗﺒﻴﻦ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺗﻔﻌﻠﻮﻥ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
28
ﻭﺟﻮﺏ ﺍﻹﺳﺘﺤﻴﺎء ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﷲ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻌﺮﻱ ﺭﻭﻯ ﺍﻟﺒﺰﺍﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺇﻥ70 - ﺍﷲ ﻳﻨﻬﺎﻛﻢ ﻋﻦ ﺍﻟﺘﻌﺮﻱ ﻓﺎﺳﺘﺤﻴﻮﺍ ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﷲ ﺍﻟﺬﻳﻦ ﻣﻌﻜﻢ ﺍﻟﻜﺮﺍﻡ ﺍﻟﻜﺎﺗﺒﻴﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﻔﺎﺭﻗﻮﻧﻜﻢ ﺇﻻ ﻋﻨﺪ ﺇﺣﺪﻯ ﺛﻼﺙ ﺣﺎﻻﺕ ﺍﻟﻐﺎﺋﻂ ﻭﺍﻟﺠﻨﺎﺑﺔ ﻭﺍﻟﻐﺴﻞ ﻓﺈﺫﺍ ﺍﻏﺘﺴﻞ ﺃﺣﺪﻛﻢ ﺑﺎﻟﻌﺮﺍء ﻓﻠﻴﺴﺘﺘﺮ ﺑﺜﻮﺑﻪ ﺃﻭ ﺑﺠﺬﻡ ﺣﺎﺋﻂ ﺃﻭ ﺑﻐﻴﺮﻩ ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﻛﺜﻴﺮ ﻭﻣﻌﻨﻰ ﺇﻛﺮﺍﻣﻬﻢ ﺃﻥ ﻳﺴﺘﺤﻲ ﻣﻨﻬﻢ ﻓﻼ ﻳﻤﻠﻲ ﻋﻠﻴﻬﻢ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ ﺍﻟﺘﻲ ﻳﻜﺘﺒﻮﻧﻬﺎ ﻓﺈﻥ ﺍﷲ ﺧﻠﻘﻬﻢ ﻛﺮﺍﻣﺎ ﻓﻲ ﺧﻠﻘﻬﻢ ﻭﺃﺧﻼﻗﻬﻢ ﺛﻢ ﻗﺎﻝ ﻣﺎ ﻣﻌﻨﺎﻩ ﺇﻥ ﻣﻦ ﻛﺮﻣﻬﻢ ﺃﻧﻬﻢ ﻻ ﻳﺪﺧﻠﻮﻥ ﺑﻴﺘﺎ ﻓﻴﻪ ﻛﻠﺐ ﻭﻻ ﺻﻮﺭﺓ ﻭﻻ ﺟﻨﺐ ﻭﻻ ﺗﻤﺜﺎﻝ ﻭﻻ ﻳﺼﺤﺒﻮﻥ ﺭﻓﻘﺔ ﻣﻌﻬﻢ ﻛﻠﺐ ﺃﻭ ﺟﺮﺱ
ﺗﻌﺎﻗﺐ ﺍﻟﻤﻼﺋﻜﺔ ﻓﻴﻨﺎ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺭﻭﻯ ﻣﺎﻟﻚ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ71 - ﻗﺎﻝ -ﺹ
ﻳﺘﻌﺎﻗﺒﻮﻥ ﻓﻴﻜﻢ ﻣﻼﺋﻜﺔ ﺑﺎﻟﻠﻴﻞ ﻭﻣﻼﺋﻜﺔ ﺑﺎﻟﻨﻬﺎﺭ ﻭﻳﺠﺘﻤﻌﻮﻥ ﻓﻲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﺻﻼﺓ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
29
ﺍﻟﻌﺼﺮ ﺛﻢ ﻳﻌﺮﺝ ﺇﻟﻴﻪ ﺍﻟﺬﻳﻦ ﺑﺎﺗﻮﺍ ﻓﻴﻜﻢ ﻓﻴﺴﺄﻟﻬﻢ ﻭﻫﻮ ﺃﻋﻠﻢ ﻛﻴﻒ ﺗﺮﻛﺘﻢ ﻋﺒﺎﺩﻱ ﻓﻴﻘﻮﻟﻮﻥ ﺗﺮﻛﻨﺎﻫﻢ ﻭﻫﻢ ﻳﺼﻠﻮﻥ ﻭﺃﺗﻴﻨﺎﻫﻢ ﻭﻫﻢ ﻳﺼﻠﻮﻥ ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﺍﻗﺮﺃﻭﺍ ﺇﻥ ﺷﺌﺘﻢ ﻭﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ﺇﻥ ﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ72 - ﻛﺎﻥ ﻣﺸﻬﻮﺩﺍ ﺍﻹﺳﺮﺍء78
ﺍﻟﻤﻼﺋﻜﺔ ﺗﺤﻒ ﻣﺠﺎﻟﺲ ﺍﻟﻌﻠﻢ ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻭﻣﺴﻠﻢ ﺣﺪﻳﺚ ﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﻓﻲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ73 - ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ ﺇﻻ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﺣﻤﺔ ﻭﺣﻔﺘﻬﻢ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻴﻤﻦ ﻋﻨﺪﻩ ﻭﻣﻦ ﺑﻄﺄ ﺑﻪ ﻋﻤﻠﻪ ﻟﻢ ﻳﺴﺮﻉ ﺑﻪ ﻧﺴﺒﻪ
ﺍﻟﻤﻼﺋﻜﺔ ﺗﻀﻊ ﺃﺟﻨﺤﺘﻬﺎ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻭﻓﻲ ﺍﻟﻤﺴﻨﺪ ﻭﺍﻟﺴﻨﻦ ﺣﺪﻳﺚ ﺇﻥ ﺍﻟﻤﻼﺋﻜﺔ ﻟﺘﻀﻊ ﺃﺟﻨﺤﺘﻬﺎ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﺭﺿﺎ74 - ﺑﻤﺎ ﻳﺼﻨﻊ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻓﻲ ﺫﻛﺮﻫﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻛﺜﻴﺮﺓ ﺟﺪﺍ
ﺑﺎﺏ ﺍﻟﻮﺻﻴﺔ ﺑﻜﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﺍﺗﺒﻌﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻜﻢ ﻣﻦ ﺭﺑﻜﻢ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎء ﻗﻠﻴﻼ ﻣﺎ ﺗﺬﻛﺮﻭﻥ ﺍﻷﻋﺮﺍﻑ3 ﻭﺟﻮﺏ ﺍﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺍﻟﻨﺒﻲ ﺹﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺭﻗﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺧﻄﺐ ﻓﺤﻤﺪ ﺍﷲ75 - ﻭﺃﺛﻨﻰ ﻋﻠﻴﻪ ﺛﻢ ﻗﺎﻝ ﺃﻣﺎ ﺑﻌﺪ ﺃﻻ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻓﺈﻧﻤﺎ ﺃﻧﺎ ﺑﺸﺮ ﻳﻮﺷﻚ ﺃﻥ ﻳﺄﺗﻴﻨﻲ ﺭﺳﻮﻝ ﺭﺑﻲ ﻓﺄﺟﻴﺐ ﻭﺃﻧﺎ ﺗﺎﺭﻙ ﻓﻴﻜﻢ ﺛﻘﻠﻴﻦ ﺃﻭﻟﻬﻤﺎ ﻛﺘﺎﺏ ﺍﷲ ﻓﻴﻪ ﺍﻟﻬﺪﻯ ﻭﺍﻟﻨﻮﺭ ﻓﺨﺬﻭﺍ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺗﻤﺴﻜﻮﺍ ﺑﻪ ﻓﺤﺚ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﻭﺭﻏﺐ ﻓﻴﻪ ﺛﻢ ﻗﺎﻝ ﻭﺃﻫﻞ ﺑﻴﺘﻲ ﻭﻓﻲ ﻟﻔﻆ ﻛﺘﺎﺏ ﺍﷲ ﻫﻮ ﺣﺒﻞ ﺍﷲ ﺍﻟﻤﺘﻴﻦ ﻣﻦ ﺍﺗﺒﻌﻪ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻬﺪﻯ ﻭﻣﻦ ﺗﺮﻛﻪ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﻣﻦ ﺍﻟﻀﻼﻝ ﺗﺮﻙ ﺍﻟﻜﺘﺎﺏ ﻭﺳﻨﺔ ﺍﻟﻨﺒﻲ ﺹﻭﻟﻪ ﻓﻲ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺍﻟﻄﻮﻳﻞ ﺃﻥ ﺍﻟﻨﺒﻲ ﺹ - ﻗﺎﻝ ﻓﻲ ﺧﻄﺒﺔ ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻗﺪ76 - ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﻟﻦ ﺗﻀﻠﻮﺍ ﺇﻥ ﺍﻋﺘﺼﻤﺘﻢ ﺑﻪ ﻛﺘﺎﺏ ﺍﷲ ﻭﺃﻧﺘﻢ ﺗﺴﺌﻠﻮﻥ ﻋﻨﻲ ﻓﻤﺎ ﺃﻧﺘﻢ ﻗﺎﺋﻠﻮﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬﺪ ﺃﻧﻚ ﻗﺪ ﺑﻠﻐﺖ ﻭﺃﺩﻳﺖ ﻭﻧﺼﺤﺖ ﻗﺎﻝ ﺑﺈﺻﺒﻌﻪ ﺍﻟﺴﺒﺎﺑﺔ ﻳﺮﻓﻌﻬﺎ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻭﻳﻨﻜﺘﻬﺎ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﺍﻟﻠﻬﻢ ﺍﺷﻬﺪ ﺛﻼﺙ ﻣﺮﺍﺕ
ﻣﻦ ﺗﺮﻙ ﺍﻟﺤﻜﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻗﺼﻤﻪ ﺍﷲ ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻳﻘﻮﻝ ﺃﻻ ﺇﻧﻬﺎ77 - ﺳﺘﻜﻮﻥ ﻓﺘﻨﺔ ﻗﻠﺖ ﻣﺎ ﺍﻟﻤﺨﺮﺝ ﻣﻨﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﻛﺘﺎﺏ ﺍﷲ ﻓﻴﻪ ﻧﺒﺄ ﻣﺎ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻭﺧﺒﺮ ﻣﺎ ﺑﻌﺪﻛﻢ ﻭﺣﻜﻢ ﻣﺎ ﺑﻴﻨﻜﻢ ﻫﻮ ﺍﻟﻔﺼﻞ ﻟﻴﺲ ﺑﺎﻟﻬﺰﻝ ﻣﻦ ﺗﺮﻛﻪ ﻣﻦ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺟﺒﺎﺭ ﻗﺼﻤﻪ ﺍﷲ ﻭﻣﻦ ﺍﺑﺘﻐﻰ ﺍﻟﻬﺪﻯ ﻣﻦ ﻏﻴﺮﻩ ﺃﺿﻠﻪ ﺍﷲ ﻭﻫﻮ ﺣﺒﻞ ﺍﷲ ﺍﻟﻤﺘﻴﻦ ﻭﻫﻮ ﺍﻟﺬﻛﺮ ﺍﻟﺤﻜﻴﻢ ﻭﻫﻮ ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﺗﺰﻳﻎ ﺑﻪ ﺍﻷﻫﻮﺍء ﻭﻻ ﺗﻠﺘﺒﺲ ﺑﻪ ﺍﻷﻟﺴﻨﺔ ﻭﻻ ﺗﺸﺒﻊ ﻣﻨﻪ ﺍﻟﻌﻠﻤﺎء ﻭﻻ ﻳﺨﻠﻖ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﺮﺩ ﻭﻻ ﺗﻨﻘﻀﻲ ﻋﺠﺎﺋﺒﻪ ﻫﻮ ﺍﻟﺬﻱ ﻟﻢ ﺗﻨﺘﻪ ﺍﻟﺠﻦ ﺇﺫ ﺳﻤﻌﺘﻪ ﺣﺘﻰ ﻗﺎﻟﻮﺍ ﺇﻧﺎ ﺳﻤﻌﻨﺎ ﻗﺮﺁﻧﺎ ﻋﺠﺒﺎ ﻳﻬﺪﻱ ﺇﻟﻰ ﺍﻟﺮﺷﺪ ﻓﺂﻣﻨﺎ ﺑﻪ ﺍﻟﺠﻦ 12 ﻣﻦ ﻗﺎﻝ ﺑﻪ ﺻﺪﻕ ﻭﻣﻦ ﻋﻤﻞ ﺑﻪ ﺃﺟﺮ ﻭﻣﻦ
ﺣﻜﻢ ﺑﻪ ﻋﺪﻝ ﻭﻣﻦ ﺩﻋﺎ ﺇﻟﻴﻪ ﻫﺪﻱ ﺇﻟﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﻏﺮﻳﺐ ﻭﻋﻦ ﺃﺑﻲ ﺍﻟﺪﺭﺩﺍء ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﻬﻮ ﺣﻼﻝ78 - ﻭﻣﺎ ﺣﺮﻡ ﻓﻬﻮ ﺣﺮﺍﻡ ﻭﻣﺎ ﺳﻜﺖ ﻋﻨﻪ ﻓﻬﻮ ﻋﺎﻓﻴﺔ ﻓﺎﻗﺒﻠﻮﺍ ﻣﻦ ﺍﷲ ﻋﺎﻓﻴﺘﻪ ﻓﺈﻥ ﺍﷲ ﻟﻢ ﻳﻜﻦ ﻟﻴﻨﺴﻰ ﺷﻴﺌﺎ ﺛﻢ ﺗﻼ ﻭﻣﺎ ﻛﺎﻥ ﺭﺑﻚ ﻧﺴﻴﺎ ﻣﺮﻳﻢ 64 ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ ﻭﺍﻟﻄﺒﺮﺍﻧﻲ
ﺍﻟﺼﺮﺍﻁ ﻫﻮ ﺍﻹﺳﻼﻡ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ79 - ﺻﺮﺍﻃﺎ ﻣﺴﺘﻘﻴﻤﺎ ﻭﻋﻠﻰ ﺟﻨﺒﺘﻲ ﺍﻟﺼﺮﺍﻁ ﺳﻮﺭﺍﻥ ﻓﻴﻬﻤﺎ ﺃﺑﻮﺍﺏ ﻣﻔﺘﺤﺔ ﻭﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﺳﺘﻮﺭ ﻣﺮﺧﺎﺓ ﻭﻋﻨﺪ ﺭﺃﺱ ﺍﻟﺼﺮﺍﻁ ﺩﺍﻉ ﻳﻘﻮﻝ ﺍﺳﺘﻘﻴﻤﻮﺍ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﻭﻻ ﺗﻌﻮﺟﻮﺍ ﻭﻓﻮﻕ ﺫﻟﻚ ﺩﺍﻉ ﻳﺪﻋﻮﺍ ﻛﻠﻤﺎ ﻫﻢ ﻋﺒﺪ ﺃﻥ ﻳﻔﺘﺢ ﺷﻴﺌﺎ ﻣﻦ ﺗﻠﻚ ﺍﻷﺑﻮﺍﺏ ﻗﺎﻝ ﻭﻳﺤﻚ ﻻ ﺗﻔﺘﺤﻪ ﻓﺈﻧﻚ ﺇﻥ ﺗﻔﺘﺤﻪ ﺗﻠﺠﻪ ﺛﻢ ﻓﺴﺮﻩ ﻓﺄﺧﺒﺮ ﺃﻥ ﺍﻟﺼﺮﺍﻁ ﻫﻮ ﺍﻹﺳﻼﻡ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﻭﺃﻥ ﺍﻷﺑﻮﺍﺏ ﺍﻟﻤﻔﺘﺤﺔ ﻣﺤﺎﺭﻡ ﺍﷲ ﻭﺃﻥ ﺍﻟﺴﺘﻮﺭ ﺍﻟﻤﺮﺧﺎﺓ ﺣﺪﻭﺩ ﺍﷲ ﻭﺃﻥ ﺍﻟﺪﺍﻋﻲ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺼﺮﺍﻁ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻥ ﺍﻟﺪﺍﻋﻲ ﻣﻦ ﻓﻮﻗﻪ ﻫﻮ ﻭﺍﻋﻆ ﺍﷲ ﻓﻲ ﻗﻠﺐ ﻛﻞ ﻣﺆﻣﻦ ﺭﻭﺍﻩ ﺭﺯﻳﻦ ﻭﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﺳﻤﻌﺎﻥ ﺑﻨﺤﻮﻩ
ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﺗﻼ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ80 - ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ ﻣﺤﻜﻤﺎﺕ ﻫﻦ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻓﻘﺮﺃ ﺇﻟﻰ ﻗﻮﻟﻪ ﻭﻣﺎ ﻳﺬﻛﺮ ﺇﻻ ﺃﻭﻟﻮﺍ ﺍﻷﻟﺒﺎﺏ ﺁﻝ ﻋﻤﺮﺍﻥ 7 ﻗﺎﻟﺖ ﻗﺎﻝ ﻓﺈﺫﺍ ﺭﺃﻳﺘﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﻣﺎ ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻤﻰ ﺍﷲ ﻓﺎﺣﺬﺭﻭﻫﻢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ
ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﺗﺒﺎﻉ ﺳﺒﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺧﻂ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺧﻄﺎ81 - ﺑﻴﺪﻩ ﺛﻢ ﻗﺎﻝ ﻫﺬﺍ ﺳﺒﻴﻞ ﺍﷲ ﺛﻢ ﺧﻂ ﺧﻄﻮﻃﺎ ﻋﻦ ﻳﻤﻴﻨﻪ ﻭﻋﻦ ﺷﻤﺎﻟﻪ ﻭﻗﺎﻝ ﻫﺬﻩ ﺳﺒﻞ ﻋﻠﻰ ﻛﻞ ﺳﺒﻴﻞ ﻣﻨﻬﺎ ﺷﻴﻄﺎﻥ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻭﻗﺮﺃ ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ ﻣﺴﺘﻘﻴﻤﺎ ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ ﺫﻟﻜﻢ ﻭﺻﺎﻛﻢ ﺑﻪ ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ ﺍﻷﻧﻌﺎﻡ 153 ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺪﺍﺭﻣﻲ ﻭﺍﻟﻨﺴﺎﺋﻲ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
33
ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﺗﺒﺎﻉ ﻏﻴﺮ ﺍﻟﺮﺳﻮﻝ ﺹﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻛﺎﻥ ﻧﺎﺱ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ﺹ82 - - ﻳﻜﺘﺒﻮﻥ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻓﺬﻛﺮﻭﺍ ﺫﻟﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ﺹ - ﻓﻘﺎﻝ ﺇﻥ ﺃﺣﻤﻖ ﺍﻟﺤﻤﻖ ﻭﺃﺿﻞ ﺍﻟﻀﻼﻟﺔ ﻗﻮﻡ ﺭﻏﺒﻮﺍ ﻋﻤﺎ ﺟﺎء ﺑﻪ ﻧﺒﻴﻬﻢ ﺇﻟﻴﻬﻢ ﺇﻟﻰ ﻧﺒﻲ ﻏﻴﺮ ﻧﺒﻴﻬﻢ ﻭﺇﻟﻰ ﺃﻣﺔ ﻏﻴﺮ ﺃﻣﺘﻬﻢ ﺛﻢ ﺃﻧﺰﻝ ﺍﷲ ﺃﻭ ﻟﻢ ﻳﻜﻔﻬﻢ ﺃﻧﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻳﺘﻠﻰ ﻋﻠﻴﻬﻢ ﺇﻥ ﻓﻲ ﺫﻟﻚ ﻟﺮﺣﻤﺔ ﻭﺫﻛﺮﻯ ﻟﻘﻮﻡ ﻳﺆﻣﻨﻮﻥ ﺍﻟﻌﻨﻜﺒﻮﺕ 51 ﺭﻭﺍﻩ ﺍﻹﺳﻤﺎﻋﻴﻠﻲ ﻓﻲ ﻣﻌﺠﻤﻪ ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ 83 -
ﻗﺎﻝ ﺩﺧﻞ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﺹ - ﺑﻜﺘﺎﺏ ﻓﻴﻪ ﻣﻮﺍﺿﻊ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻓﻘﺎﻝ ﻫﺬﻩ ﺃﺻﺒﺘﻬﺎ ﻣﻊ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻋﺮﺿﻬﺎ ﻋﻠﻴﻚ ﻓﺘﻐﻴﺮ ﻭﺟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺗﻐﻴﺮﺍ ﺷﺪﻳﺪﺍ ﻟﻢ ﺃﺭ ﻣﺜﻠﻪ ﻗﻂ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﻟﻌﻤﺮ ﺭﺿﻲ ﻋﻨﻬﻤﺎ ﺃﻣﺎ ﺗﺮﻯ ﻭﺟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻴﻨﺎ ﺑﺎﷲ ﺭﺑﺎ ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻭﺑﻤﺤﻤﺪ ﻧﺒﻴﺎ ﻓﺴﺮﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻭﻗﺎﻝ ﻟﻮ ﻧﺰﻝ ﻣﻮﺳﻰ ﻓﺎﺗﺒﻌﺘﻤﻮﻩ ﻭﺗﺮﻛﺘﻤﻮﻧﻲ ﻟﻀﻠﻠﺘﻢ ﺃﻧﺎ ﺣﻈﻜﻢ ﻣﻦ ﺍﻟﻨﺒﻴﻴﻦ ﻭﺃﻧﺘﻢ ﺣﻈﻲ ﻣﻦ ﺍﻷﻣﻢ ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻭﺍﺑﻦ ﺳﻌﺪ ﻭﺍﻟﺤﺎﻛﻢ ﻓﻲ ﺍﻟﻜﻨﻰ
ﺑﺎﺏ ﺣﻘﻮﻕ ﺍﻟﻨﺒﻲ ﺹ -ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
34
ﺍﻟﺮﺳﻮﻝ ﻭﺃﻭﻟﻲ ﺍﻷﻣﺮ ﻣﻨﻜﻢ ﺍﻵﻳﺔ ﺍﻟﻨﺴﺎء 59 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻟﻌﻠﻜﻢ ﺗﺮﺣﻤﻮﻥ ﺍﻟﻨﻮﺭ 56 ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻭﻣﺎ ﺁﺗﺎﻛﻢ ﺍﻟﺮﺳﻮﻝ ﻓﺨﺬﻭﻩ ﻭﻣﺎ ﻧﻬﺎﻛﻢ ﻋﻨﻪ ﻓﺎﻧﺘﻬﻮﺍ ﺍﻵﻳﺔ ﺍﻟﺤﺸﺮ7 ﻭﺟﻮﺏ ﻗﺘﺎﻝ ﻣﻦ ﻟﻢ ﻳﺆﻣﻦ ﺑﺎﻟﺮﺳﻮﻝ ﺹ -ﻭﺑﻤﺎ ﺟﺎء ﺑﻪ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ84 - ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻳﺆﻣﻨﻮﺍ ﺑﻲ ﻭﺑﻤﺎ ﺟﺌﺖ ﺑﻪ ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻋﺼﻤﻮﺍ ﻣﻨﻲ ﺩﻣﺎءﻫﻢ ﻭﺃﻣﻮﺍﻟﻬﻢ ﺇﻻ ﺑﺤﻘﻬﺎ ﻭﺣﺴﺎﺑﻬﻢ ﻋﻠﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺃﻳﻦ ﺗﺠﺪ ﺣﻼﻭﺓ ﺍﻹﻳﻤﺎﻥ ﻭﻟﻬﻤﺎ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ 85 -
ﺛﻼﺙ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻭﺟﺪ ﺑﻬﻦ ﺣﻼﻭﺓ ﺍﻹﻳﻤﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻤﺎ ﺳﻮﺍﻫﻤﺎ ﻭﺃﻥ ﻳﺤﺐ ﺍﻟﻤﺮء ﻻ ﻳﺤﺒﻪ ﺇﻻ ﷲ ﻭﺃﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳﻌﻮﺩ ﻓﻲ ﺍﻟﻜﻔﺮ ﺑﻌﺪ ﺇﺫ ﺃﻧﻘﺬﻩ ﺍﷲ ﻣﻨﻪ ﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﻳﻘﺬﻑ ﻓﻲ ﺍﻟﻨﺎﺭ ﻭﻟﻬﻤﺎ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﺘﻰ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﻟﺪﻩ ﻭﻭﺍﻟﺪﻩ86 - ﻭﺍﻟﻨﺎﺱ ﺃﺟﻤﻌﻴﻦ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
35
ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺍﻛﺘﻔﻰ ﺑﺎﻟﻘﺮﺁﻥ ﻋﻦ ﺍﻟﺴﻨﺔ ﻭﻋﻦ ﺍﻟﻤﻘﺪﺍﺩ ﺑﻦ ﻣﻌﺪﻱ ﻛﺮﺏ ﺍﻟﻜﻨﺪﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ87 - ﻗﺎﻝ
ﻳﻮﺷﻚ ﺍﻟﺮﺟﻞ ﻣﺘﻜﺌﺎ ﻋﻠﻰ ﺃﺭﻳﻜﺘﻪ ﻳﺤﺪﺙ ﺑﺤﺪﻳﺚ ﻣﻦ ﺣﺪﻳﺜﻲ ﻓﻴﻘﻮﻝ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﻤﺎ ﻭﺟﺪﻧﺎ ﻓﻴﻪ ﻣﻦ ﺣﻼﻝ ﺍﺳﺘﺤﻠﻠﻨﺎﻩ ﻭﻣﺎ ﻭﺟﺪﻧﺎ ﻓﻴﻪ ﻣﻦ ﺣﺮﺍﻡ ﺣﺮﻣﻨﺎﻩ ﺃﻻ ﻭﺇﻥ ﻣﺎ ﺣﺮﻡ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﺜﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ
ﺑﺎﺏ ﺗﺤﺮﻳﻀﻪ ﺹ - ﻋﻠﻰ ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻓﻲ ﺫﻟﻚ ﻭﺗﺮﻙ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺘﻔﺮﻕ ﻭﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺫﻟﻚ ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻢ ﻓﻲ ﺭﺳﻮﻝ ﺍﷲ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﻟﻤﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺫﻛﺮ ﺍﷲ ﻛﺜﻴﺮﺍ ﺍﻷﺣﺰﺍﺏ 21 ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌﺎ ﻟﺴﺖ ﻣﻨﻬﻢ ﻓﻲ ﺷﻲء ﺍﻵﻳﺔ ﺍﻷﻧﻌﺎﻡ 159ﻭﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺷﺮﻉ ﻟﻜﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﻭﺻﻰ ﺑﻪ ﻧﻮﺣﺎ ﻭﺍﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻭﻣﺎ ﻭﺻﻴﻨﺎ ﺑﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﺃﻥ ﺃﻗﻴﻤﻮﺍ ﺍﻟﺪﻳﻦ ﻭﻻ ﺗﺘﻔﺮﻗﻮﺍ ﻓﻴﻪ ﺍﻵﻳﺔ ﺍﻟﺸﻮﺭﻯ13
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
36
ﺍﻟﻮﺻﻴﺔ ﺑﺴﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺹ -ﻭﺳﻨﺔ ﺍﻟﺨﻠﻔﺎء ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﻋﻦ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻭﻋﻈﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺹ88 - - ﻣﻮﻋﻈﺔ ﺑﻠﻴﻐﺔ ﺫﺭﻓﺖ ﻣﻨﻬﺎ ﺍﻟﻌﻴﻮﻥ ﻭﻭﺟﻠﺖ ﻣﻨﻬﺎ ﺍﻟﻘﻠﻮﺏ ﻓﻘﺎﻝ ﻗﺎﺋﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﺄﻥ ﻫﺬﻩ ﻣﻮﻋﻈﺔ ﻣﻮﺩﻉ ﻓﻤﺎ ﺗﻌﻬﺪﻩ ﺇﻟﻴﻨﺎ ﻓﻘﺎﻝ ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺇﻥ ﻛﺎﻥ ﻋﺒﺪﺍ ﺣﺒﺸﻴﺎ ﻓﺈﻧﻪ ﻣﻦ ﻳﻌﺶ ﻣﻨﻜﻢ ﻓﺴﻴﺮﻯ ﺇﺧﺘﻼﻓﺎ ﻛﺜﻴﺮﺍ ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﺘﻲ ﻭﺳﻨﺔ ﺍﻟﺨﻠﻔﺎء ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﻟﻤﻬﺪﻳﻴﻦ ﻣﻦ ﺑﻌﺪﻱ ﺗﻤﺴﻜﻮﺍ ﺑﻬﺎ ﻭﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ ﻭﺇﻳﺎﻛﻢ ﻭﻣﺤﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ﻓﺈﻥ ﻛﻞ ﻣﺤﺪﺛﺔ ﺑﺪﻋﺔ ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻟﻪ ﻟﻘﺪ ﺗﺮﻛﺘﻜﻢ ﻋﻠﻰ ﺍﻟﺒﻴﻀﺎء ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺑﻌﺪﻱ ﺇﻻ ﻫﺎﻟﻚ ﻭﻣﻦ ﻳﻌﺶ ﻣﻨﻜﻢ ﻓﺴﻴﺮﻯ ﺇﺧﺘﻼﻓﺎ ﻛﺜﻴﺮﺍ ﺛﻢ ﺫﻛﺮﻩ ﺑﻤﻌﻨﺎﻩ
ﺧﻴﺮ ﺍﻟﻬﺪﻱ ﻫﺪﻱ ﺍﻟﻨﺒﻲ ﺹﻭﻟﻤﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺃﻣﺎ ﺑﻌﺪ ﻓﺈﻥ89 - ﺧﻴﺮ ﺍﻟﺤﺪﻳﺚ ﻛﺘﺎﺏ ﺍﷲ ﻭﺧﻴﺮ ﺍﻟﻬﺪﻱ ﻫﺪﻱ ﻣﺤﻤﺪ ﺹ - ﻭﺷﺮ ﺍﻷﻣﻮﺭ ﻣﺤﺪﺛﺎﺗﻬﺎ ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
37
ﻋﺼﻴﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺹ -ﻳﻮﺟﺐ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻭﻟﻠﺒﺨﺎﺭﻱ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻛﻞ90 - ﺃﻣﺘﻲ ﻳﺪﺧﻠﻮﻥ ﺍﻟﺠﻨﺔ ﺇﻻ ﻣﻦ ﺃﺑﻰ ﻗﻴﻞ ﻭﻣﻦ ﺃﺑﻰ ﻗﺎﻝ ﻣﻦ ﺃﻃﺎﻋﻨﻰ ﺩﺧﻞ ﺍﻟﺠﻨﺔ ﻭﻣﻦ ﻋﺼﺎﻧﻰ ﻓﻘﺪ ﺃﺑﻰ
ﻣﻦ ﺭﻏﺐ ﻋﻦ ﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺹ - ﻓﻠﻴﺲ ﻣﻨﻪ ﻭﻟﻬﻤﺎ ﻋﻦ ﺍﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺟﺎء ﺛﻼﺛﺔ ﺭﻫﻂ ﺇﻟﻰ ﺃﺯﻭﺍﺝ ﺍﻟﻨﺒﻲ ﺹ91 - - ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻨﺒﻲ ﺹ - ﻓﻠﻤﺎ ﺃﺧﺒﺮﻭﺍ ﺑﻬﺎ ﻛﺄﻧﻬﻢ ﺗﻘﺎﻟﻮﻫﺎ ﻓﻘﺎﻟﻮﺍ ﺃﻳﻦ ﻧﺤﻦ ﻣﻦ ﺍﻟﻨﺒﻲ ﺹ - ﻗﺪ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ ﻓﻘﺎﻝ ﺃﺣﺪﻫﻢ ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﺻﻠﻲ ﺍﻟﻠﻴﻞ ﺃﺑﺪﺍ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﺃﻧﺎ ﺃﺻﻮﻡ ﺍﻟﻨﻬﺎﺭ ﻭﻻ ﺃﻓﻄﺮ ﻭﻗﺎﻝ ﺍﻵﺧﺮ ﺃﻧﺎ ﺃﻋﺘﺰﻝ ﺍﻟﻨﺴﺎء ﻓﻼ ﺃﺗﺰﻭﺝ ﺃﺑﺪﺍ ﻓﺠﺎء ﺍﻟﻨﺒﻲ ﺹ - ﺇﻟﻴﻬﻢ ﻓﻘﺎﻝ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﻗﻠﺘﻢ ﻛﺬﺍ ﻭﻛﺬﺍ ﺃﻣﺎ ﻭﺍﷲ ﺇﻧﻰ ﻷﺧﺸﺎﻛﻢ ﷲ ﻭﺃﺗﻘﺎﻛﻢ ﻟﻪ ﻟﻜﻨﻲ ﺃﺻﻮﻡ ﻭﺃﻓﻄﺮ ﻭﺃﺻﻠﻲ ﻭﺃﺭﻗﺪ ﻭﺃﺗﺰﻭﺝ ﺍﻟﻨﺴﺎء ﻓﻤﻦ ﺭﻏﺐ ﻋﻦ ﺳﻨﺘﻲ ﻓﻠﻴﺲ ﻣﻨﻲ
ﺩﻋﺎء ﺍﻟﺮﺳﻮﻝ ﺹ -ﻟﻠﻐﺮﺑﺎء ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺑﺪﺃ ﺍﻹﺳﻼﻡ ﻏﺮﻳﺒﺎ92 - ﻭﺳﻴﻌﻮﺩ ﻏﺮﻳﺒﺎ ﻛﻤﺎ ﺑﺪﺃ ﻓﻄﻮﺑﻰ ﻟﻠﻐﺮﺑﺎء ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
38
ﻧﻔﻲ ﺍﻹﻳﻤﺎﻥ ﺣﺘﻰ ﻳﻜﻮﻥ ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﻟﻤﺎ ﺟﺎء ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺹﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻻ ﻳﺆﻣﻦ93 - ﺍﺣﺪﻛﻢ ﺣﺘﻰ ﻳﻜﻮﻥ ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﻟﻤﺎ ﺟﺌﺖ ﺑﻪ ﺭﻭﺍﻩ ﺍﻟﺒﻐﻮﻱ ﻓﻲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻭﺻﺤﺤﻪ ﺍﻟﻨﻮﻭﻱ
ﺻﻔﺔ ﺍﻟﻤﻠﺔ ﺍﻟﻨﺎﺟﻴﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻋﻨﻪ ﺃﻳﻀﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻟﻴﺄﺗﻴﻦ ﻋﻠﻰ ﺃﻣﺘﻲ ﻛﻤﺎ ﺃﺗﻰ ﻋﻠﻰ ﺑﻨﻲ94 - ﺇﺳﺮﺍﺋﻴﻞ ﺣﺬﻭ ﺍﻟﻨﻌﻞ ﺑﺎﻟﻨﻌﻞ ﺣﺘﻰ ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻣﻦ ﺃﺗﻰ ﺃﻣﻪ ﻋﻼﻧﻴﺔ ﻟﻜﺎﻥ ﻓﻲ ﺍﻣﺘﻲ ﻣﻦ ﻳﺼﻨﻊ ﺫﻟﻚ ﻭﺇﻥ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻓﺘﺮﻗﺖ ﻋﻠﻰ ﺛﻨﺘﻴﻦ ﻭﺳﺒﻌﻴﻦ ﻣﻠﺔ ﻭﺳﺘﻔﺘﺮﻕ ﺃﻣﺘﻲ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﻴﻦ ﻣﻠﺔ ﻛﻠﻬﻢ ﻓﻲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻭﺍﺣﺪﺓ ﻗﺎﻟﻮﺍ ﻣﻦ ﻫﻲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻭﺃﺻﺤﺎﺑﻲ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ
ﺇﺛﻢ ﻣﻦ ﺩﻋﺎ ﺇﻟﻰ ﺿﻼﻟﺔ ﻭﻟﻤﺴﻠﻢ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻣﻦ ﺩﻋﺎ ﺇﻟﻰ ﻫﺪﻯ ﻛﺎﻥ ﻟﻪ95 - ﻣﻦ ﺍﻷﺟﺮ ﻣﺜﻞ ﺃﺟﻮﺭ ﻣﻦ ﺗﺒﻌﻪ ﻻ ﻳﻨﻘﺺ ﺫﻟﻚ ﻣﻦ ﺃﺟﻮﺭﻫﻢ ﺷﻴﺌﺎ ﻭﻣﻦ ﺩﻋﺎ ﺇﻟﻰ ﺿﻼﻟﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﺛﻢ ﻣﺜﻞ ﺁﺛﺎﻡ ﻣﻦ ﺗﺒﻌﻪ ﻻ ﻳﻨﻘﺺ ﺫﻟﻚ ﻣﻦ ﺁﺛﺎﻣﻬﻢ ﺷﻴﺌﺎ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
39
ﻣﻦ ﺩﻝ ﻋﻠﻰ ﺧﻴﺮ ﻓﻠﻪ ﻣﺜﻞ ﺃﺟﺮ ﻓﺎﻋﻠﻪ ﻭﻟﻪ ﻋﻦ ﺃﺑﻲ ﻣﺴﻌﻮﺩ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺟﺎء ﺭﺟﻞ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺹ96 - ﻗﺎﻝ ﺇﻧﻪ ﺍﺑﺪﻉ ﺑﻲ ﻓﺎﺣﻤﻠﻨﻲ ﻓﻘﺎﻝ ﻣﺎ ﻋﻨﺪﻱ ﻓﻘﺎﻝ ﺭﺟﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﺎ ﺃﺩﻟﻪ ﻋﻠﻰ ﻣﻦ ﻳﺤﻤﻠﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﻦ ﺩﻝ ﻋﻠﻰ ﺧﻴﺮ ﻓﻠﻪ ﻣﺜﻞ ﺃﺟﺮ ﻓﺎﻋﻠﻪ
ﺃﺟﺮ ﻣﻦ ﺃﺣﻴﺎ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﻟﻤﺼﻄﻔﻰ ﺹﻭﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻣﻦ ﺃﺣﻴﺎ ﺳﻨﺔ ﻣﻦ ﺳﻨﺘﻲ ﻗﺪ97 - ﺃﻣﻴﺘﺖ ﺑﻌﺪﻱ ﻓﺈﻥ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻣﺜﻞ ﺃﺟﺮ ﻣﻦ ﻋﻤﻞ ﺑﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺎ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﻮﺭ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎ ﻭﻣﻦ ﺍﺑﺘﺪﻉ ﺑﺪﻋﺔ ﻻ ﻳﺮﺿﺎﻫﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺈﻥ ﻋﻠﻴﻪ ﻣﺜﻞ ﺇﺛﻢ ﻣﻦ ﻋﻤﻞ ﺑﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﻨﻘﺺ ﻣﻦ ﺁﺛﺎﻡ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﻫﺬﺍ ﻟﻔﻈﻪ
ﺃﺳﺒﺎﺏ ﺍﻟﻔﺘﻦ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻛﻴﻒ ﺃﻧﺘﻢ ﺇﺫﺍ ﻟﺒﺴﺘﻜﻢ ﻓﺘﻨﺔ ﻳﺮﺑﻮ98 - ﻓﻴﻬﺎ ﺍﻟﺼﻐﻴﺮ ﻭﻳﻬﺮﻡ ﻓﻴﻬﺎ ﺍﻟﻜﺒﻴﺮ ﻭﺗﺘﺨﺬ ﺳﻨﺔ ﻳﺠﺮﻱ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻓﺈﺫﺍ ﻏﻴﺮ ﻣﻨﻬﺎ ﺷﻲء ﻗﻴﻞ ﺗﺮﻛﺖ ﺳﻨﺔ ﻗﻴﻞ ﻣﺘﻰ ﺫﻟﻚ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﻗﺎﻝ ﺇﺫﺍ ﻛﺜﺮ ﻗﺮﺍﺅﻛﻢ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
40
ﻭﻗﻞ ﻓﻘﻬﺎﺅﻛﻢ ﻭﻛﺜﺮﺕ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻗﻞ ﺍﻣﻨﺎﺅﻛﻢ ﻭﺍﻟﺘﻤﺴﺖ ﺍﻟﺪﻧﻴﺎ ﺑﻌﻤﻞ ﺍﻵﺧﺮﺓ ﻭﺗﻔﻘﻪ ﻟﻐﻴﺮ ﺍﻟﺪﻳﻦ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ
ﻣﻦ ﻳﻬﺪﻡ ﺍﻹﺳﻼﻡ ﻭﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﺣﺪﻳﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﻟﻲ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﻞ99 - ﺗﻌﺮﻑ ﻣﺎ ﻳﻬﺪﻡ ﺍﻹﺳﻼﻡ ﻗﻠﺖ ﻻ ﻗﺎﻝ ﻳﻬﺪﻣﻪ ﺯﻟﺔ ﺍﻟﻌﺎﻟﻢ ﻭﺟﺪﺍﻝ ﺍﻟﻤﻨﺎﻓﻖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺣﻜﻢ ﺍﻷﺋﻤﺔ ﺍﻟﻤﻀﻠﻴﻦ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﺃﻳﻀﺎ
ﻭﺟﻮﺏ ﺍﻹﻗﺘﺪﺍء ﺑﺎﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﻋﻦ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻛﻞ ﻋﺒﺎﺩﺓ ﻻ ﻳﺘﻌﺒﺪﻫﺎ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ100 - ﺹ - ﻓﻼ ﺗﻌﺒﺪﻭﻫﺎ ﻓﺈﻥ ﺍﻷﻭﻝ ﻟﻢ ﻳﺪﻉ ﻟﻶﺧﺮ ﻣﻘﺎﻻ ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻘﺮﺍء ﻭﺧﺬﻭﺍ ﻃﺮﻳﻖ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻣﻦ ﻛﺎﻥ ﻣﺴﺘﻨﺎ ﻓﻠﻴﺴﺘﻦ ﺑﻤﻦ ﻗﺪ101 - ﻣﺎﺕ ﻓﺈﻥ ﺍﻟﺤﻲ ﻻ ﺗﺆﻣﻦ ﻋﻠﻴﻪ ﺍﻟﻔﺘﻨﺔ ﺃﻭﻟﺌﻚ ﺍﺻﺤﺎﺏ ﻣﺤﻤﺪ ﺹ - ﻛﺎﻧﻮﺍ ﺃﻓﻀﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﺑﺮﻫﺎ ﻗﻠﻮﺑﺎ ﻭﺃﻋﻤﻘﻬﺎ ﻋﻠﻤﺎ ﻭﺃﻗﻠﻬﺎ ﺗﻜﻠﻔﺎ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﻟﺼﺤﺒﺔ ﻧﺒﻴﻪ ﺹ- ﻭﻹﻗﺎﻣﺔ ﺩﻳﻨﻪ ﻓﺎﻋﺮﻓﻮﺍ ﻟﻬﻢ ﻓﻀﻠﻬﻢ ﻭﺍﺗﺒﻌﻮﻫﻢ ﻋﻠﻰ ﺃﺛﺮﻫﻢ ﻭﺗﻤﺴﻜﻮﺍ ﺑﻤﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻣﻦ ﺃﺧﻼﻗﻬﻢ ﻭﺳﻴﺮﻫﻢ ﻓﺈﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﻟﻬﺪﻯ ﺍﻟﻤﺴﺘﻘﻴﻢ ﺭﻭﺍﻩ ﺭﺯﻳﻦ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺗﺤﺮﻳﻢ ﺍﻟﻤﺠﺎﺩﻟﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ ﺳﻤﻊ ﺍﻟﻨﺒﻲ ﺹ - ﻗﻮﻣﺎ102 - ﻳﺘﺪﺍﺭﺅﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺎﻝ ﺇﻧﻤﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺑﻬﺬﺍ ﺿﺮﺑﻮﺍ ﻛﺘﺎﺏ ﺍﷲ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ﻭﺇﻧﻤﺎ ﻧﺰﻝ ﻛﺘﺎﺏ ﺍﷲ ﻳﺼﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﻓﻼ ﺗﻜﺬﺑﻮﺍ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ﻓﻤﺎ ﻋﻠﻤﺘﻢ ﻣﻨﻪ ﻓﻘﻮﻟﻮﺍ ﻭﻣﺎ ﺟﻬﻠﺘﻢ ﻓﻜﻠﻮﻩ ﺇﻟﻰ ﻋﺎﻟﻤﻪ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﺑﻦ ﻣﺎﺟﺔ
ﺑﺎﺏ ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻛﻴﻔﻴﺔ ﺍﻟﻄﻠﺐ ﺗﺤﺮﻳﻢ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻴﻪ ﺣﺪﻳﺚ ﺍﻟﺼﺤﻴﺤﻴﻦ ﻓﻲ ﻓﺘﻨﺔ ﺍﻟﻘﺒﺮ ﺃﻥ ﺍﻟﻤﻨﻌﻢ ﻳﻘﻮﻝ ﺟﺎءﻧﺎ ﺑﺎﻟﺒﻴﻨﺎﺕ103 - ﻭﺍﻟﻬﺪﻯ ﻓﺂﻣﻨﺎ ﻭﺃﺟﺒﻨﺎ ﻭﺍﺗﺒﻌﻨﺎ ﻭﺃﻥ ﺍﻟﻤﻌﺬﺏ ﻳﻘﻮﻝ ﺳﻤﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﺷﻴﺌﺎ ﻓﻘﻠﺘﻪ
ﻓﻀﻞ ﺍﻟﻌﻠﻤﺎء ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﻭﻓﻴﻬﻤﺎ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﻣﻦ ﻳﺮﺩ ﺍﷲ ﺑﻪ104 - ﺧﻴﺮﺍ ﻳﻔﻘﻪ ﻓﻲ ﺍﻟﺪﻳﻦ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
42
ﻭﻓﻴﻬﻤﺎ ﻋﻦ ﺃﺑﻲ ﻣﻮﺳﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﺜﻞ ﻣﺎ105 - ﺑﻌﺜﻨﻲ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻟﻬﺪﻯ ﻭﺍﻟﻌﻠﻢ ﻛﻤﺜﻞ ﺍﻟﻐﻴﺚ ﺍﻟﻜﺜﻴﺮ ﺃﺻﺎﺏ ﺃﺭﺿﺎ ﻓﻜﺎﻧﺖ ﻣﻨﻬﺎ ﻃﺎﺋﻔﺔ ﻃﻴﺒﺔ ﻗﺒﻠﺖ ﺍﻟﻤﺎء ﻓﺄﻧﺒﺘﺖ ﺍﻟﻜﻸ ﻭﺍﻟﻌﺸﺐ ﺍﻟﻜﺜﻴﺮ ﻭﻛﺎﻧﺖ ﻣﻨﻬﺎ ﺃﺟﺎﺩﺏ ﺃﻣﺴﻜﺖ ﺍﻟﻤﺎء ﻓﻨﻔﻊ ﺍﷲ ﺑﻬﺎ ﺍﻟﻨﺎﺱ ﻓﺸﺮﺑﻮﺍ ﻭﺳﻘﻮﺍ ﻭﺯﺭﻋﻮﺍ ﻭﺃﺻﺎﺏ ﻣﻨﻬﺎ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺇﻧﻤﺎ ﻫﻲ ﻗﻴﻌﺎﻥ ﻻ ﺗﻤﺸﻚ ﻣﺎ ء ﻭﻻ ﺗﻨﺒﺖ ﻛﻸ ﻓﺬﻟﻚ ﻣﺜﻞ ﻣﻦ ﻓﻘﻪ ﻓﻲ ﺩﻳﻦ ﺍﷲ ﻭﻧﻔﻌﻪ ﻣﺎ ﺑﻌﺜﻨﻲ ﺍﷲ ﺑﻪ ﻓﻌﻠﻢ ﻭﻋﻠﻢ ﻭﻣﺜﻞ ﻣﻦ ﻟﻢ ﻳﺮﻓﻊ ﺑﺬﻟﻚ ﺭﺃﺳﺎ ﻭﻟﻢ ﻳﻘﺒﻞ ﻫﺪﻯ ﺍﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ ﺑﻪ
ﻭﻟﻬﻤﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻣﺮﻓﻮﻋﺎ ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﻣﺎ106 - ﺗﺸﺎﺑﻪ ﻣﻨﻪ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻤﻰ ﺍﷲ ﻓﺎﺣﺬﺭﻭﻫﻢ
ﺣﻮﺍﺭﻳﻮ ﺍﻟﺮﺳﻮﻝ ﺹ -ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺄﺧﺬﻭﻥ ﺑﺴﻨﺘﻪ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﺎ ﻣﻦ ﻧﺒﻲ107 - ﺑﻌﺜﻪ ﺍﷲ ﻓﻲ ﺃﻣﺘﻪ ﻗﺒﻠﻲ ﺇﻻ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺃﻣﺘﻪ ﺣﻮﺍﺭﻳﻮﻥ ﻭﺃﺻﺤﺎﺏ ﻳﺄﺧﺬﻭﻥ ﺑﺴﻨﺘﻪ ﻭﻳﻘﺘﺪﺭﻭﻥ ﺑﺄﻣﺮﻩ ﺛﻢ ﺍﻧﻬﺎ ﺗﺨﻠﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻮﻑ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻻ ﻳﺆﻣﺮﻭﻥ ﻓﻤﻦ ﺟﺎﻫﺪﻫﻢ ﺑﻴﺪﻩ ﻓﻬﻮ ﻣﺆﻣﻦ ﻭﻣﻦ ﺟﺎﻫﺪﻫﻢ ﺑﻠﺴﺎﻧﻪ ﻓﻬﻮ ﻣﺆﻣﻦ ﻭﻣﻦ ﺟﺎﻫﺪﻫﻢ ﺑﻘﻠﺒﻪ ﻓﻬﻮ ﻣﺆﻣﻦ ﻭﻟﻴﺲ ﻭﺭﺍء ﺫﻟﻚ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺣﺒﺔ ﺧﺮﺩﻝ ﺭﻭﺍﻩ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
43
ﻣﺴﻠﻢ
ﺗﺤﺮﻳﻢ ﺍﻹﻗﺘﺪﺍء ﺑﻐﻴﺮ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﻧﺒﻴﺎ ﻭﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻧﺎ108 - ﻧﺴﻤﻊ ﺃﺣﺎﺩﻳﺚ ﻣﻦ ﻳﻬﻮﺩ ﺗﻌﺠﺒﻨﺎ ﺃﻓﺘﺮﻯ ﺃﻥ ﻧﻜﺘﺐ ﺑﻌﻀﻬﺎ ﻓﻘﺎﻝ ﺹ - ﺍﻣﺘﻬﻮﻛﻮﻥ ﺃﻧﺘﻢ ﻛﻤﺎ ﺗﻬﻮﻛﺖ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻟﻘﺪ ﺟﺌﺘﻜﻢ ﺑﻬﺎ ﺑﻴﻀﺎء ﻧﻘﻴﺔ ﻭﻟﻮ ﻛﺎﻥ ﻣﻮﺳﻰ ﺣﻴﺎ ﻣﺎ ﻭﺳﻌﻪ ﺇﻻ ﺍﺗﺒﺎﻋﻲ ﺭﻭﺍﻩ ﺍﺣﻤﺪ
ﻭﻋﻦ ﺃﺑﻲ ﺛﻌﻠﺒﺔ ﺍﻟﺨﺸﻨﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻓﺮﺍﺋﺾ ﻓﻼ109 - ﺗﻀﻴﻌﻮﻫﺎ ﻭﺣﺪ ﺣﺪﻭﺩﺍ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ ﻭﺣﺮﻡ ﺃﺷﻴﺎء ﻓﻼ ﺗﻨﺘﻬﻜﻮﻫﺎ ﻭﺳﻜﺖ ﻋﻦ ﺃﺷﻴﺎء ﺭﺣﻤﺔ ﻟﻜﻢ ﻏﻴﺮ ﻧﺴﻴﺎﻥ ﻓﻼ ﺗﺒﺤﺜﻮﺍ ﻋﻨﻬﺎ ﺣﺪﻳﺚ ﺣﺴﻦ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻭﻏﻴﺮﻩ
ﺗﺤﺮﻳﻢ ﺍﻹﺧﺘﻼﻑ ﻭﺍﻟﺘﻔﺮﻕ ﻭﻓﻲ ﺍﻟﺼﺤﻴﺤﻴﻦ ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ110 - ﻣﺎ ﻧﻬﻴﺘﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ ﻭﻣﺎ ﺃﻣﺮﺗﻜﻢ ﺑﻪ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻓﺈﻧﻤﺎ ﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺑﻜﺜﺮﺓ ﻣﺴﺎﺋﻠﻬﻢ ﻭﺍﺧﺘﻼﻓﻬﻢ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
44
ﺩﻋﺎء ﺍﻟﺮﺳﻮﻝ ﺹ - ﻷﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ 111 -
ﻧﻀﺮ ﺍﷲ ﻋﺒﺪﺍ ﺳﻤﻊ ﻣﻘﺎﻟﺘﻲ ﻓﺤﻔﻈﻬﺎ ﻭﻭﻋﺎﻫﺎ ﻭﺃﺩﺍﻫﺎ ﻓﺮﺏ ﺣﺎﻣﻞ ﻓﻘﻪ ﻏﻴﺮ ﻓﻘﻴﻪ ﻭﺭﺏ ﺣﺎﻣﻞ ﻓﻘﻪ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺃﻓﻘﻪ ﻣﻨﻪ ﺛﻼﺙ ﻻ ﻳﻐﻞ ﻋﻠﻴﻬﻦ ﻗﻠﺐ ﻣﺴﻠﻢ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﷲ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻭﻟﺰﻭﻡ ﺟﻤﺎﻋﺘﻬﻢ ﻓﺈﻥ ﺩﻋﻮﺗﻬﻢ ﺗﺤﻴﻂ ﻣﻦ ﻭﺭﺍءﻫﻢ ﺭﻭﺍﻩ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻟﻤﺪﺧﻞ ﻭﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﻟﺪﺍﺭﻣﻲ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ 112 -
ﺍﻟﻌﻠﻢ ﺛﻼﺙ ﻭﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻓﻬﻮ ﻓﻀﻞ ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺍﻟﻌﻠﻢ113 - ﺛﻼﺙ ﺁﻳﺔ ﻣﺤﻜﻤﺔ ﺃﻭ ﺳﻨﺔ ﻗﺎﺋﻤﺔ ﺃﻭ ﻓﺮﻳﻀﺔ ﻋﺎﺩﻟﺔ ﻭﻣﺎ ﻛﺎﻥ ﺳﻮﻯ ﺫﻟﻚ ﻓﻬﻮ ﻓﻀﻞ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
45
ﺗﺤﺮﻳﻢ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺮﺃﻱ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﻦ ﻗﺎﻝ ﻓﻲ114 - ﺍﻟﻘﺮﺁﻥ ﺑﺮﺃﻳﻪ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ
ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻣﻦ ﻗﺎﻝ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻐﻴﺮ ﻋﻠﻢ ﻓﻠﻴﺘﺒﻮﺃ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ﺭﻭﺍﻩ115 - ﺍﻟﺘﺮﻣﺬﻱ
ﺍﻟﺘﺮﻫﺐ ﻣﻦ ﺍﻹﻓﺘﺎء ﺑﻐﻴﺮ ﻋﻠﻢ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﻦ ﺃﻓﺘﻰ ﺑﻐﻴﺮ116 - ﻋﻠﻢ ﻛﺎﻥ ﺇﺛﻤﻪ ﻋﻠﻰ ﻣﻦ ﺃﻓﺘﺎﻩ ﻭﻣﻦ ﺃﺷﺎﺭ ﻋﻠﻰ ﺃﺧﻴﻪ ﺑﺄﻣﺮ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺮﺷﺪ ﻓﻲ ﻏﻴﺮﻩ ﻓﻘﺪ ﺧﺎﻧﻪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﺒﻲ ﺹ - ﻧﻬﻰ ﻋﻦ ﺍﻷﻏﻠﻮﻃﺎﺕ ﺭﻭﺍﻩ ﺃﺑﻮ117 - ﺩﺍﻭﺩ ﺍﻳﻀﺎ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
46
ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻭﻋﻦ ﻛﺜﻴﺮ ﺑﻦ ﻗﻴﺲ ﻗﺎﻝ ﻛﻨﺖ ﺟﺎﻟﺴﺎ ﻣﻊ ﺃﺑﻲ ﺍﻟﺪﺭﺩﺍء ﻓﻲ ﻣﺴﺠﺪ ﺩﻣﺸﻖ118 - ﻓﺠﺎء ﺭﺟﻞ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍء ﺇﻧﻲ ﺟﺌﻜﺘﻚ ﻣﻦ ﻣﺪﻳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺹ - ﻟﺤﺪﻳﺚ ﺑﻠﻐﻨﻲ ﻋﻨﻚ ﺃﻧﻚ ﺗﺤﺪﺛﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﺎ ﺟﺌﺘﻚ
ﻟﺤﺎﺟﺔ ﻗﺎﻝ ﻓﺈﻧﻲ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻳﻘﻮﻝ ﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻘﺎ ﻳﻄﻠﺐ ﻓﻴﻪ ﻋﻠﻤﺎ ﺳﻠﻚ ﺍﷲ ﺑﻪ ﻃﺮﻳﻘﺎ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻭﺇﻥ ﺍﻟﻤﻼﺋﻜﺔ ﻟﺘﻀﻊ ﺃﺟﻨﺤﺘﻬﺎ ﺭﺿﻰ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻭﺇﻥ ﺍﻟﻌﺎﻟﻢ ﻟﻴﺴﺘﻐﻔﺮ ﻟﻪ ﻣﻦ ﻓﻲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﻦ ﻓﻲ ﺍﻻﺭﺽ ﻭﺍﻟﺤﻴﺘﺎﻥ ﻓﻲ ﺟﻮﻑ ﺍﻟﻤﺎء ﻭﺇﻥ ﻓﻀﻞ ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ ﻛﻔﻀﻞ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺇﻥ ﺍﻟﻌﻠﻤﺎء ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎء ﻭﺇﻥ ﺍﻷﻧﺒﻴﺎء ﻟﻢ ﻳﻮﺭﺛﻮﺍ ﺩﻳﻨﺎﺭﺍ ﻭﻻ ﺩﺭﻫﻤﺎ ﻭﺇﻧﻤﺎ ﻭﺭﺛﻮﺍ ﺍﻟﻌﻠﻢ ﻓﻤﻦ ﺃﺧﺬﻩ ﺃﺧﺬ ﺑﺤﻆ ﻭﺍﻓﺮ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺪﺍﺭﻣﻲ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ
ﺍﻟﺤﻜﻤﺔ ﺿﺎﻟﺔ ﺍﻟﻤﺆﻣﻦ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺤﻜﻤﺔ ﺿﺎﻟﺔ ﺍﻟﻤﺆﻣﻦ119 - ﻓﺤﻴﺚ ﻭﺟﺪﻫﺎ ﻓﻬﻮ ﺃﺣﻖ ﺑﻬﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﻏﺮﻳﺐ ﻭﺍﺑﻦ ﻣﺎﺟﺔ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
47
ﻣﻦ ﻫﻮ ﺍﻟﻔﻘﻴﻪ ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺇﻥ ﺍﻟﻔﻘﻴﻪ ﺣﻖ ﺍﻟﻔﻘﻴﻪ ﻣﻦ ﻟﻢ ﻳﻘﻨﻂ ﺍﻟﻨﺎﺱ120 - ﻣﻦ ﺭﺣﻤﺔ ﺍﷲ ﻭﻟﻢ ﻳﺮﺧﺺ ﻟﻬﻢ ﻓﻲ ﻣﻌﺎﺻﻲ ﺍﷲ ﻭﻟﻢ ﻳﺆﻣﻨﻬﻢ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻭﻟﻢ ﻳﺪﻉ ﺍﻟﻘﺮﺁﻥ ﺭﻏﺒﺔ ﻋﻨﻪ ﺇﻟﻰ ﻏﻴﺮﻩ ﺇﻧﻪ ﻻ ﺧﻴﺮ ﻓﻲ ﻋﺒﺎﺩﺓ ﻻ ﻋﻠﻢ ﻓﻴﻬﺎ ﻭﻻ ﻋﻠﻢ ﻻ ﻓﻬﻢ ﻓﻴﻪ ﻭﻻ ﻗﺮﺍءﺓ ﻻ ﺗﺪﺑﺮ ﻓﻴﻬﺎ ﻭﻋﻦ ﺍﻟﺤﺴﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﻦ ﺟﺎءﻩ ﺍﻟﻤﻮﺕ121 - ﻭﻫﻮ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻴﺤﻴﻰ ﺑﻪ ﺍﻹﺳﻼﻡ ﻓﺒﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻨﺒﻴﻴﻦ ﺩﺭﺟﺔ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻟﺠﻨﺔ ﺭﻭﺍﻫﻤﺎ ﺍﻟﺪﺍﺭﻣﻲ
ﺑﺎﺏ ﻗﺒﺾ ﺍﻟﻌﻠﻢ ﻋﻦ ﺃﺑﻲ ﺍﻟﺪﺭﺩﺍء ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻛﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻓﺸﺨﺺ122 - ﺑﺒﺼﺮﻩ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﺛﻢ ﻗﺎﻝ ﻫﺬﺍ ﺃﻭﺍﻥ ﻳﺨﺘﻠﺲ ﻓﻴﻪ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻻ ﻳﻘﺪﺭﻭﺍ ﻣﻨﻪ ﻋﻠﻰ ﺷﻲء ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ
ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﻋﻦ ﺯﻳﺎﺩ ﺑﻦ ﻟﺒﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺫﻛﺮ ﺍﻟﻨﺒﻲ ﺹ - ﺷﻴﺌﺎ ﻓﻘﺎﻝ ﺫﻟﻚ123 - ﻋﻨﺪ ﺃﻭﺍﻥ ﺫﻫﺎﺏ ﺍﻟﻌﻠﻢ ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﻳﺬﻫﺐ ﺍﻟﻌﻠﻢ ﻭﻧﺤﻦ ﻧﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
48
ﻭﻧﻘﺮﺋﻪ ﺍﺑﻨﺎءﻧﺎ ﻭﻳﻘﺮﺋﻪ ﺃﺑﻨﺎﺅﻧﺎ ﺃﺑﻨﺎءﻫﻢ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻝ ﺛﻜﻠﺘﻚ ﺃﻣﻚ ﻳﺎ ﺯﻳﺎﺩ ﺇﻥ ﻛﻨﺖ ﻷﺭﺍﻙ ﻣﻦ ﺃﻓﻘﻪ ﺭﺟﻞ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﺃﻭ ﻟﻴﺲ ﻫﺬﻩ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﻘﺮﺅﻭﻥ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻻ ﻳﻌﻤﻠﻮﻥ ﺑﺸﻲء ﻣﻤﺎ ﻓﻴﻬﻤﺎ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﺑﻦ ﻣﺎﺟﺔ
ﺍﻟﻮﺻﻴﺔ ﺑﺎﻟﻌﻠﻢ ﻗﺒﻞ ﺃﻥ ﻳﻘﺒﺾ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻋﻠﻴﻜﻢ ﺑﺎﻟﻌﻠﻢ ﻗﺒﻞ ﺃﻥ ﻳﻘﺒﺾ ﻭﻗﺒﻀﻪ124 - ﺫﻫﺎﺏ ﺃﻫﻠﻪ ﻋﻠﻴﻜﻢ ﺑﺎﻟﻌﻠﻢ ﻓﺈﻥ ﺃﺣﺪﻛﻢ ﻻ ﻳﺪﺭﻱ ﻣﺘﻰ ﻳﻔﺘﻘﺮ ﺇﻟﻴﻪ ﺃﻭ ﻳﻔﺘﻘﺮ ﺇﻟﻰ ﻣﺎ ﻋﻨﺪﻩ ﻭﺳﺘﺠﺪﻭﻥ ﺃﻗﻮﺍﻣﺎ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻬﻢ ﻳﺪﻋﻮﻥ ﺇﻟﻰ ﻛﺘﺎﺏ ﺍﷲ ﻭﻗﺪ ﻧﺒﺬﻭﻩ ﻭﺭﺍء ﻇﻬﻮﺭﻫﻢ ﻋﻠﻴﻜﻢ ﺑﺎﻟﻌﻠﻢ ﻭﺇﻳﺎﻛﻢ ﻭﺍﻟﺒﺪﻉ ﻭﺍﻟﺘﻨﻄﻊ ﻭﺍﻟﺘﻌﻤﻖ ﻭﻋﻠﻴﻜﻢ ﺑﺎﻟﻌﺘﻴﻖ ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﺑﻨﺤﻮﻩ ﻭﻓﻲ ﺍﻟﺼﺤﻴﺤﻴﻦ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮﻭ ﻣﺮﻓﻮﻋﺎ ﺇﻥ ﺍﷲ ﻻ ﻳﻘﺒﺾ ﺍﻟﻌﻠﻢ ﺍﻧﺘﺰﺍﻋﺎ125 - ﻳﻨﺘﺰﻋﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻭﻟﻜﻦ ﻳﻘﺒﺾ ﺍﻟﻌﻠﻢ ﺑﻤﻮﺕ ﺍﻟﻌﻠﻤﺎء ﺣﺘﻰ ﺇﺫﺍ ﻟﻢ ﻳﺒﻖ ﻋﺎﻟﻢ ﺍﺗﺨﺬ ﺍﻟﻨﺎﺱ ﺭﺅﺳﺎ ﺟﻬﺎﻻ ﻓﺴﺌﻠﻮﺍ ﻓﺄﻓﺘﻮﺍ ﺑﻐﻴﺮ ﻋﻠﻢ ﻓﻀﻠﻮﺍ ﻭﺃﺿﻠﻮﺍ
ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻳﻮﺷﻚ ﺃﻥ ﻳﺄﺗﻲ ﻋﻠﻰ126 - ﺍﻟﻨﺎﺱ ﺯﻣﺎﻥ ﻻ ﻳﺒﻘﻰ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﺍﺳﻤﻪ ﻭﻻ ﻳﺒﻘﻰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﺭﺳﻤﻪ ﻣﺴﺎﺟﺪﻫﻢ ﻋﺎﻣﺮﺓ ﻭﻫﻲ ﺧﺮﺍﺏ ﻣﻦ ﺍﻟﻬﺪﻱ ﻋﻠﻤﺎءﻫﻢ ﺷﺮ ﻣﻦ ﺗﺤﺖ ﺃﺩﻳﻢ ﺍﻟﺴﻤﺎء ﻣﻦ ﻋﻨﺪﻫﻢ ﺗﺨﺮﺝ ﺍﻟﻔﺘﻨﺔ ﻭﻓﻴﻬﻢ ﺗﻌﻮﺩ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
49
ﺑﺎﺏ ﺍﻟﺘﺸﺪﻳﺪ ﻓﻲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻠﻤﺮﺍء ﻭﺍﻟﺠﺪﺍﻝ ﺗﺤﺮﻳﻢ ﺍﻟﺮﻳﺎء ﻓﻲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻦ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﻦ ﻃﻠﺐ127 - ﺍﻟﻌﻠﻢ ﻟﻴﺠﺎﺭﻱ ﺑﻪ ﺍﻟﻌﻠﻤﺎء ﺃﻭ ﻟﻴﻤﺎﺭﻱ ﺑﻪ ﺍﻟﺴﻔﻬﺎء ﺃﻭ ﻳﺼﺮﻑ ﺑﻪ ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺃﺩﺧﻠﻪ ﺍﷲ ﺍﻟﻨﺎﺭ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ
ﺍﻟﺠﺪﻝ ﺳﺒﺐ ﺍﻟﻀﻼﻝ ﻭﻋﻦ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﻣﺎ ﺿﻞ ﻗﻮﻡ ﺑﻌﺪ ﻫﺪﻯ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ128 - ﺇﻻ ﺍﻭﺗﻮﺍ ﺍﻟﺠﺪﻝ ﺛﻢ ﺗﻼ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻣﺎ ﺿﺮﺑﻮﻩ ﻟﻚ ﺇﻻ ﺟﺪﻻ ﺑﻞ ﻗﻮﻡ ﺧﺼﻤﻮﻥ ﺍﻟﺰﺧﺮﻑ 58 ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ
ﻣﻦ ﺃﺑﻐﺾ ﺍﻟﺮﺟﺎﻝ ﺇﻟﻰ ﺍﷲ ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﺇﻥ ﺃﺑﻐﺾ ﺍﻟﺮﺟﺎﻝ129 - ﺇﻟﻰ ﺍﷲ ﺍﻷﻟﺪ ﺍﻟﺨﺼﻢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻭﻋﻦ ﺃﺑﻲ ﻭﺍﺋﻞ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻣﻦ ﻃﻠﺐ 130 -
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺍﻟﻌﻠﻢ ﻷﺭﺑﻊ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﺃﻭ ﻧﺤﻮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻟﻴﺒﺎﻫﻲ ﺑﻪ ﺍﻟﻌﻠﻤﺎء ﺃﻭ ﻟﻴﻤﺎﺭﻱ ﺑﻪ ﺍﻟﺴﻔﻬﺎء ﺃﻭ ﻟﻴﺼﺮﻑ ﺑﻪ ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺃﻭ ﻟﻴﺄﺧﺬ ﺑﻪ ﻣﻦ ﺍﻷﻣﺮﺍء ﺭﻭﺍﻩ ﺍﻟﺪﺍﺭﻣﻲ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻟﻘﻮﻡ ﺳﻤﻌﻬﻢ ﻳﺘﻤﺎﺭﻭﻥ ﻓﻲ ﺍﻟﺪﻳﻦ131 - ﺃﻣﺎ ﻋﻠﻤﺘﻢ ﺍﻥ ﷲ ﻋﺒﺎﺩﺍ ﺃﺳﻜﺘﺘﻬﻢ ﺧﺸﻴﺔ ﺍﷲ ﻣﻦ ﻏﻴﺮ ﺻﻤﻢ ﻭﻻ ﺑﻜﻢ ﻭﺇﻧﻬﻢ ﻟﻬﻢ ﺍﻟﻌﻠﻤﺎء ﻭﺍﻟﻔﺼﺤﺎء ﻭﺍﻟﻄﻠﻘﺎء ﻭﺍﻟﻨﺒﻼء ﺍﻟﻌﻠﻤﺎء ﺑﺄﻳﺎﻡ ﺍﷲ ﻏﻴﺮ ﺃﻧﻬﻢ ﺇﺫﺍ ﺗﺬﻛﺮﻭﺍ ﻋﻈﻤﺔ ﺍﷲ ﻃﺎﺷﺖ ﻋﻘﻮﻟﻬﻢ ﻭﺍﻧﻜﺴﺮﺕ ﻗﻠﻮﺑﻬﻢ ﻭﺍﻧﻘﻄﻌﺖ ﺃﻟﺴﻨﺘﻬﻢ ﺣﺘﻰ ﺇﺫﺍ ﺍﺳﺘﻔﺎﻗﻮﺍ ﻣﻦ ﺫﻟﻚ ﺗﺴﺎﺭﻋﻮﺍ ﺇﻟﻰ ﺍﷲ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺰﺍﻛﻴﺔ ﻳﻌﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻤﻊ ﺍﻟﻤﻔﺮﻃﻴﻦ ﻭﺃﻧﻬﻢ ﻷﻛﻴﺎﺱ ﺃﻗﻮﻳﺎء ﻭﻣﻊ ﺍﻟﻀﺎﻟﻴﻦ ﻭﺍﻟﺨﻄﺎﺋﻴﻦ ﻭﺇﻧﻬﻢ ﻷﺑﺮﺍﺭ ﺑﺮءﺍء ﺃﻻ ﺇﻧﻬﻢ ﻻ ﻳﺴﺘﻜﺜﺮﻭﻥ ﻟﻪ ﺍﻟﻜﺜﻴﺮ ﻭﻻ ﻳﺮﺿﻮﻥ ﻟﻪ ﺑﺎﻟﻘﻠﻴﻞ ﻭﻻ ﻳﺪﻟﻮﻥ ﻋﻠﻴﻪ ﺑﺄﻋﻤﺎﻟﻬﻢ ﺣﻴﺚ ﻣﺎ ﻟﻘﻴﺘﻬﻢ ﻣﻬﺘﻤﻮﻥ ﻣﺸﻔﻘﻮﻥ ﻭﺟﻠﻮﻥ ﺧﺎﺋﻔﻮﻥ ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﻗﺎﻝ ﺍﻟﺤﺴﻦ ﻭﺳﻤﻊ ﻗﻮﻣﺎ ﻳﺘﺠﺎﺩﻟﻮﻥ ﻫﺆﻻء ﻗﻮﻡ ﻣﻠﻮﺍ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺧﻒ ﻋﻠﻴﻬﻢ132 - ﺍﻟﻘﻮﻝ ﻭﻗﻞ ﻭﺭﻋﻬﻢ ﻓﺘﻜﻠﻤﻮﺍ
ﺑﺎﺏ ﺍﻟﺘﺠﻮﺯ ﻓﻲ ﺍﻟﻘﻮﻝ ﻭﺗﺮﻙ ﺍﻟﺘﻜﻠﻒ ﻭﺍﻟﺘﻨﻄﻊ ﻭﻋﻦ ﺍﺑﻲ ﺍﻣﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻧﻌﺎ ﺍﻟﺤﻴﺎء ﻭﺍﻟﻌﻲ ﺷﻌﺒﺘﺎﻥ ﻣﻦ133 - ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺒﺬﺍء ﻭﺍﻟﺒﻴﺎﻥ ﺷﻌﺒﺘﺎﻥ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﻣﻦ ﺍﻟﺬﻱ ﻳﺒﻐﻀﻪ ﺍﻟﺮﺳﻮﻝ ﺹﻭﻋﻦ ﺃﺑﻲ ﺛﻌﻠﺒﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺇﻥ ﺍﺣﺒﻜﻢ ﺇﻟﻲ134 - ﻭﺃﻗﺮﺑﻜﻢ ﻣﻨﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﺣﺎﺳﻨﻜﻢ ﺃﺧﻼﻗﺎ ﻭﺇﻥ ﺃﺑﻐﻀﻜﻢ ﺇﻟﻲ ﻭﺃﺑﻌﺪﻛﻢ ﻣﻨﻲ ﻣﺴﺎﻭءﻛﻢ ﺃﺧﻼﻗﺎ ﺍﻟﺜﺮﺛﺎﺭﻭﻥ ﺍﻟﻤﺘﺸﺪﻗﻮﻥ ﺍﻟﻤﺘﻔﻴﻬﻘﻮﻥ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ ﻭﻟﻠﺘﺮﻣﺬﻱ ﻧﺤﻮﻩ ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ 135 -
ﻣﻦ ﻋﻼﻣﺎﺕ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﺧﺮﻭﺝ ﻗﻮﻡ ﻳﺄﻛﻠﻮﻥ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻭﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﺑﻲ ﻭﻗﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻻ136 - ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﺘﻰ ﻳﺨﺮﺝ ﻗﻮﻡ ﻳﺄﻛﻠﻮﻥ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻛﻤﺎ ﺗﺄﻛﻞ ﺍﻟﺒﻘﺮ ﺑﺄﻟﺴﻨﺘﻬﺎ ﺭﻭﺍﻩ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ
ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ﺇﻥ ﺍﷲ ﻳﺒﻐﺾ ﺍﻟﺒﻠﻴﻎ ﻣﻦ137 - ﺍﻟﺮﺟﺎﻝ ﻳﺘﺨﻠﻞ ﺑﻠﺴﺎﻧﻪ ﻛﻤﺎ ﺗﺘﺨﻠﻞ ﺍﻟﺒﻘﺮﺓ ﺑﻠﺴﺎﻧﻬﺎ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻣﻦ ﺗﻌﻠﻢ ﺻﺮﻑ138 - ﺍﻟﻜﻼﻡ ﻟﻴﺴﺒﻲ ﺑﻪ ﻗﻠﻮﺏ ﺍﻟﺮﺟﺎﻝ ﺃﻭ ﺍﻟﻨﺎﺱ ﻟﻢ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺻﺮﻓﺎ ﻭﻻ ﻋﺪﻻ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ
ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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ﺻﻔﺔ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ ﺹﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﻛﺎﻥ ﻛﻼﻡ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻓﺼﻼ139 - ﻳﻔﻬﻤﻪ ﻛﻞ ﻣﻦ ﻳﺴﻤﻌﻪ ﻭﻗﺎﻟﺖ ﻛﺎﻥ ﻳﺤﺪﺛﻨﺎ ﺣﺪﻳﺜﺎ ﻟﻮ ﻋﺪﻩ ﺍﻟﻌﺎﺩ ﻷﺣﺼﺎﻩ ﻭﻗﺎﻟﺖ ﺇﻧﻪ ﻟﻢ ﻳﻜﻦ ﻳﺴﺮﺩ ﺍﻟﺤﺪﻳﺚ ﻛﺴﺮﺩﻛﻢ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﻌﻀﻪ ﻭﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻗﺎﻝ ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﻟﻌﺒﺪ140 - ﻳﻌﻄﻲ ﺯﻫﺪﺍ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻗﻠﺔ ﻣﻨﻄﻖ ﻓﺎﻗﺘﺮﺑﻮﺍ ﻣﻨﻪ ﻓﺈﻧﻪ ﻳﻠﻘﻰ ﺍﻟﺤﻜﻤﺔ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ
ﻭﻋﻦ ﺑﺮﻳﺪﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺹ -ﻳﻘﻮﻝ ﺇﻥ ﻣﻦ141 - ﺍﻟﺒﻴﺎﻥ ﺳﺤﺮﺍ ﻭﺇﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﺟﻬﻼ ﻭﺇﻥ ﻣﻦ ﺍﻟﺸﻌﺮ ﺣﻜﻤﺎ ﻭﺇﻥ ﻣﻦ ﺍﻟﻘﻮﻝ ﻋﻴﺎﻻ
ﻭﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻳﻮﻣﺎ ﻭﻗﺎﻡ ﺭﺟﻞ ﻓﺄﻛﺜﺮ ﺍﻟﻘﻮﻝ142 - ﻋﻤﺮﻭ ﻟﻮ ﻗﺼﺪ ﻓﻲ ﻗﻮﻟﻪ ﻟﻜﺎﻥ ﺧﻴﺮﺍ ﻟﻪ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺹ - ﻳﻘﻮﻝ ﻟﻘﺪ ﺭﺃﻳﺖ ﺃﻭ ﺃﻣﺮﺕ ﺃﻥ ﺃﺗﺠﻮﺯ ﻓﻲ ﺍﻟﻘﻮﻝ ﻓﺈﻥ ﺍﻟﺠﻮﺍﺯ ﻫﻮ ﺧﻴﺮ ﺭﻭﺍﻫﻤﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﺁﺧﺮﻩ ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺣﻤﺪﺍ ﻛﺜﻴﺮﺍ
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ﺃﺻﻮﻝ ﺍﻹﻳﻤﺎﻥ - ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ
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