ﻛﺘﺎﺏ :ﺍﳌﻮﺍﻋﻆ ﺍﻹﳝﺎﻧﻴﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺆﻟﻒ :ﺃﻣﲑ ﺑﻦ ﳏﻤﺪ ﺍﳌﺪﺭﻱ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﳌﻮﺍﻋﻆ ﺍﻹﳝﺎﻧﻴﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻣﲑ ﺑﻦ ﳏﻤﺪ ﺍﳌﺪﺭﻱ ﺍﳌﻘﺪﻣﺔ ﺍﳊﻤﺪ ﷲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﳏﻤﺪ ﺍﻟﻜﺘﺎﺏ ،ﻫﺪﻯ ﻭﺫﻛﺮﻯ ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ ،ﻭﺃﻭﺩﻉ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﻘﺎﻃﻌﺔ ﻭﺍﻟﺪﻻﺋﻞ ﺍﳉﻠﻴﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﺣﻔﻈﻪ ﻣﻦ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺒﺪﻳﻞ ﻣﻬﻤﺎ ﻃﺎﻝ ﺍﻟﺪﻫﺮ ﻭﺗﻮﺍﻟﺖ ﺍﻷﺣﻘﺎﺏ ،ﻭﺟﻌﻠﻪ ﻣﻌﺠﺰﺓ ﺧﺎﻟﺪﺓ ﻳﺸﺎﻫﺪﻫﺎ ﻣﻦ ﻋﺎﺵ ﰲ ﺯﻣﻦ ﺍﻟﻮﺣﻲ ﻭﻣﻦ ﻏﺎﺏ ،ﻓﻬﻮ ﺣﺠﺔ ﻟﻠﻤﺆﻣﻦ ﺍﻷﻭﺍﺏ، ﻭﺣﺠﺔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ ﺍﳌﺮﺗﺎﺏ ،ﻭﻫﻮ ﺣﺒﻞ ﺍﷲ ﺍﳌﺘﲔ ﻭﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻣﻦ ﺳﻠﻜﻪ ﻭﻋﻤﻞ ﺑﻪ ﻓﻠﻪ ﺍﻟﺒﺸﺮﻯ ﻭﺍﻟﺜﻮﺍﺏ ،ﻭﻣﻦ ﺃﻋﺮﺽ ﻋﻨﻪ ﻓﻠﻪ ﻣﻌﻴﺸﺔ ﺿﻨﻜﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ. ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﻣﻦ ﺃﻃﻬﺮ ﺍﻷﻧﺴﺎﺏ ﻭﺃﺷﺮﻑ ﺍﻷﺣﺴﺎﺏ ﺍﻟﺬﻱ ﺃﻳﺪﻩ ﺭﺑﻪ ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﺒﺎﻫﺮﺍﺕ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻷﻛﺮﻣﲔ ﺧﲑ ﺃﻫﻞ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺬﻳﻦ ﻭﻋﺪﻫﻢ ﺭﻬﺑﻢ -ﺳﺒﺤﺎﻧﻪ -ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﻭ ﺃﻭﺭﺛﻬﻢ ﺍﳉﻨﺔ ﻭﺣﺴﻦ ﺍﳌﺂﺏ. ﺴِﻠﻤُﻮ ﹶﻥ(( ﺁﻝ ﻋﻤﺮﺍﻥ١٠٢: )) ﻳﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺗﱠﻘﹸﻮ ﹾﺍ ﺍﻟﻠﱠ َﻪ َﺣﻖﱠ ُﺗﻘﹶﺎِﺗ ِﻪ َﻭ ﹶﻻ َﺗﻤُﻮُﺗﻦﱠ ﹺﺇﻻﱠ َﻭﺃﹶﻧﺘُﻢ ﻣﱡ ْ ﺲ ﻭﺍ ِﺣ َﺪ ٍﺓ َﻭ َﺧﹶﻠ َﻖ ﻣِﻨْﻬَﺎ ﺯَﻭْﺟَﻬَﺎ َﻭَﺑﺚﱠ ﻣِﻨْﻬُﻤَﺎ ﹺﺭﺟَﺎ ﹰﻻ ﹶﻛﺜِﲑﹰﺍ َﻭﹺﻧﺴَﺎﺀ ﻭَﺍﺗﱠﻘﹸﻮﺍﹾ ﺱ ﺍﺗﱠﻘﹸﻮ ﹾﺍ َﺭﺑﱠﻜﹸﻢُ ﺍﻟﱠﺬِﻯ َﺧﹶﻠ ﹶﻘﻜﹸ ْﻢ ﻣّﻦ ﻧﱠ ﹾﻔ ﹴ ))ﻳَﺄﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ ﺍﻟﻠﱠ َﻪ ﺍﻟﱠﺬِﻯ َﺗﺴَﺎﺀﻟﹸﻮ ﹶﻥ ﹺﺑ ِﻪ ﻭَﺍﻷَﺭْﺣَﺎﻡَ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ َﺭﻗِﻴﺒﹰﺎ(( ﺍﻟﻨﺴﺎﺀ:ﺍ ﺢ ﹶﻟ ﹸﻜ ْﻢ ﹶﺃ ْﻋﻤَﺎﹶﻟ ﹸﻜ ْﻢ َﻭَﻳ ْﻐ ِﻔ ْﺮ ﹶﻟ ﹸﻜ ْﻢ ﹸﺫﻧُﻮَﺑ ﹸﻜ ْﻢ ﻭَﻣَﻦ ﻳُ ِﻄ ﹺﻊ ﺍﻟﻠﱠ َﻪ َﻭ َﺭﺳُﻮﹶﻟﻪُ ﺼِﻠ ْ ))ﻳﺄﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺗﱠﻘﹸﻮ ﹾﺍ ﺍﻟﻠﱠ َﻪ َﻭﻗﹸﻮﻟﹸﻮ ﹾﺍ ﹶﻗ ْﻮ ﹰﻻ َﺳﺪِﻳﺪﹰﺍ ُﻳ ْ ﹶﻓ ﹶﻘ ْﺪ ﻓﹶﺎ َﺯ ﹶﻓﻮْﺯﹰﺍ َﻋﻈِﻴﻤﹰﺎ(( ﺍﻷﺣﺰﺍﺏ.٧١- ٧٠: ﻭﺑﻌﺪ ﺇﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻻ ﻳﺪﻋﻬﺎ ،ﺃﻥ ﻳُﺮﺗﺐ ﻟﻨﻔﺴﻪ ﻭﺭﺩﹰﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻳﺘﻠﻮﻩ ﻭﻳﻘﺮﺃﻩ ﰲ ﻛﻞ ﻳﻮﻡ، ﻼ َﻳَﺘ َﺪﺑﱠﺮُﻭ ﹶﻥ ﺍ ﹾﻟ ﹸﻘﺮْﺀﺍ ﹶﻥ(( ﺍﻟﻨﺴﺎﺀ ٨٢:ﻭﻣﻊ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﻔﻬﻢ ﻭﻣﻊ ﺍﻟﻘﺮﺍﺀﺓ؛ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﺪﺑﺮ ﻷﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ)) :ﹶﺃﹶﻓ ﹶ ﻭﺍﻟﺘﺪﺑﺮ ﺍﻟﻌﻤﻞ ،ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﺠﺔ ﻟﻨﺎ ﻻ ﻋﻠﻴﻨﺎ. ﻭﻻ ﺑﺪ ﺃﻥ ﻳﺘﺒﻊ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﺮﺁﻥ ،ﻓﺎﻟﻐﺎﻳﺔ ﺍﻷﺳﺎﺱ ﻣﻦ ﻧﺰﻭﻟﻪ ﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀ ﻓﻴﻪ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﻭﲢﻜﻴﻤﻪ ﰲ ﺳﺎﺣﺔ ﺍﳊﻴﺎﺓ ،ﻓﻬﻮ ﻟﻴﺲ ﻛﺘﺎﺑﹰﺎ ﻟﻠﻘﺮﺍﺀﺓ ﻓﺤﺴﺐ ،ﺑﻞ ﺟﻌﻠﻪ ﺍﷲ ﻧﻮﺭﹰﺍ ﻭﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻟﻴﻌﻤﻠﻮﺍ ﲟﺎ ﻓﻴﻪ ﻭﻟﻴﻠﺘﺰﻣﻮﺍ ﺣﺪﻭﺩﻩ ،ﻗﺎﻝ ﺗﻌﺎﱃ) :ﺍﺗﱠﺒﹺﻌُﻮﺍ ﻣَﺎ ﺃﹸْﻧ ﹺﺰ ﹶﻝ ﹺﺇﹶﻟ ْﻴ ﹸﻜ ْﻢ ِﻣ ْﻦ َﺭﺑﱢ ﹸﻜ ْﻢ ﻭَﻻ َﺗﺘﱠﹺﺒﻌُﻮﺍ ِﻣ ْﻦ ﺩُﻭﹺﻧ ِﻪ ﹶﺃ ْﻭِﻟﻴَﺎ َﺀ( )ﺍﻷﻋﺮﺍﻑ(٣: ﺏ َﻭﻟﹶﺎ ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﻭَﻟﹶﻜِﻦ َﺟ َﻌ ﹾﻠﻨَﺎ ُﻩ ﻧُﻮﺭﹰﺍ ﺖ َﺗ ْﺪﺭﹺﻱ ﻣَﺎ ﺍﹾﻟ ِﻜﺘَﺎ ُ ﻚ ﺭُﻭﺣﹰﺎ ﻣﱢ ْﻦ ﹶﺃ ْﻣ ﹺﺮﻧَﺎ ﻣَﺎ ﻛﹸﻨ َ ﻚ ﹶﺃ ْﻭ َﺣ ْﻴﻨَﺎ ﹺﺇﹶﻟ ْﻴ َ ﻭﻫﻮ ﺍﻟﺮﻭﺡ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺴَﺘﻘِﻴ ﹴﻢ (ﺍﻟﺸﻮﺭﻯ ٥٢ﻭﻣﻦ ﺍﺑﺘﻐﻰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻏﲑ ﻣﺎ ﺃﻧﺰﻝ ﻁ ﻣﱡ ْ ﺻﺮَﺍ ٍ ﻚ ﹶﻟَﺘ ْﻬﺪِﻱ ﹺﺇﻟﹶﻰ ِ ﻧﱠ ْﻬﺪِﻱ ﹺﺑ ِﻪ َﻣ ْﻦ ﻧﱠﺸَﺎﺀ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩﻧَﺎ َﻭﹺﺇﻧﱠ َ ﺿﻨْﻜﹰﺎ ﺸ ﹰﺔ َ ﺽ َﻋ ْﻦ ِﺫ ﹾﻛﺮﹺﻱ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪُ َﻣﻌِﻴ َ ﻷﺟﻠﻪ ﻓﻘﺪ ﺗﻨﻜﱠﺐ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ ،ﻭﺿﻞ ﻋﻦ ﻫﺪﻱ ﺭﺏ ﺍﻟﻌﺎﳌﲔَ ) :ﻭ َﻣ ْﻦ ﹶﺃ ْﻋ َﺮ َ
َﻭَﻧﺤْﺸُﺮُﻩُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﹶﺃ ْﻋﻤَﻰ( )ﻃﻪ.(١٢٤: ﻭﻫﻮ ﺍﻟﻨﻮﺭ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﻗﺪ ﺟﺎﺀﻛﻢ ﻣﻦ ﺍﷲ ﻧﻮﺭ ﻭﻛﺘﺎﺏ ﻣﺒﲔ ﻳﻬﺪﻱ ﺑﻪ ﺍﷲ ﻣﻦ ﺍﺗﺒﻊ ﺭﺿﻮﺍﻧﻪ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﻭﳜﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﺑﺈﺫﻧﻪ ﻭﻳﻬﺪﻳﻬﻢ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ (. ﻭﻷﳘﻴﺔ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﺮﺁﻥ ﳒﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻵﻳﺎﺕ ﺗﺮﺑﻂ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺕ ﹶﻟﻨُ ﹶﻜﻔﱢ َﺮﻥﱠ َﻋ ْﻨ ُﻬ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ ﺍﻟﺼﺎﳊﺎﺕ ﻳﻬﺪﻳﻬﻢ ﺭﻬﺑﻢ ﺑﺈﳝﺎﻬﻧﻢ { ) ﻳﻮﻧﺲ (٩:ﻭﻗﻮﻟﻪ} :ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﱠﺎِﻟ ﺤَﺎ ِ ﺴ َﻦ ﺍﻟﱠﺬِﻱ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { )ﺍﻟﻌﻨﻜﺒﻮﺕ.(٧: ﺠ ﹺﺰَﻳﻨﱠﻬُ ْﻢ ﹶﺃ ْﺣ َ َﻭﹶﻟَﻨ ْ ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻠﻲﺀ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻐﺮﺽ ﺍﻷﺳﺎﺱ ﻣﻦ ﻧﺰﻭﻟﻪ ﺇﳕﺎ ﻫﻮ ﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀ ﻓﻴﻪ ،ﻣﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﻭَﻫَﺬﹶﺍ ﻛِﺘَﺎﺏٌ ﹶﺃ ْﻧ َﺰﹾﻟﻨَﺎ ُﻩ ﻣُﺒَﺎﺭَﻙٌ ﻓﹶﺎﺗﱠﹺﺒﻌُﻮﻩُ ﻭَﺍﺗﱠﻘﹸﻮﺍ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ُﺗ ْﺮ َﺣﻤُﻮ ﹶﻥ { ) ﺍﻷﻧﻌﺎﻡ (١٥٥:ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ :ﺃﻱ ﻓﺎﺟﻌﻠﻮﻩ ﺇﻣﺎﻣﹰﺎ ﻟﻜﻢ ﺗﺘﺒﻌﻮﻧﻪ ،ﻭﺗﻌﻤﻠﻮﻥ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﻧﻔﺴﻬﺎ} :ﻭﺍﺗﻘﻮﺍ { ﺃﻱ :ﺍﺣﺬﺭﻭ ﺍ ﺍﷲ ﰲ ﺃﻧﻔﺴﻜﻢ ﺃﻥ ﺗﻀﻴﱢﻌﻮﺍ ﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ،ﻭﺗﺘﻌﺪﻭﺍ ﺣﺪﻭﺩﻩ ﻭﺗﺴﺘﺤﻠﻮﺍ ﳏﺎﺭﻣﻪ. ﺏ َﻳ ْﺘﻠﹸﻮَﻧﻪُ َﺣﻖﱠ ﺗِﻼ َﻭِﺗ ِﻪ { )ﺍﻟﺒﻘﺮﺓ (١٢١:ﻗﺎﻝ ﻋﻄﺎﺀ ﻭ ﳎﺎﻫﺪ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ :ﻳﻌﻤﻠﻮﻥ ﺑﻪ ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﺍﻟﱠﺬِﻳ َﻦ ﺁَﺗ ْﻴﻨَﺎ ُﻫ ُﻢ ﺍﹾﻟ ِﻜﺘَﺎ َ ﺣﻖ ﻋﻤﻠﻪ .ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :ﺣﻖ ﺗﻼﻭﺗﻪ { ﻣﺒﺎﻟﻐﺔ ﰲ ﺻﻔﺔ ﺍﺗﺒﺎﻋﻬﻢ ،ﻭﻟﺰﻭﻣﻬﻢ ﺍﻟﻌﻤﻞ ﺑﻪ. ﺏ ﹺﺇﻟﱠﺎ ﹶﺃﻣَﺎﹺﻧﻲﱠ { )ﺍﻟﺒﻘﺮﺓ (٧٨:ﻗﻴﻞ ﰲ ﺗﻔﺴﲑﻫﺎ :ﺇﻻ ﺗﻼﻭﺓ ،ﻓﻠﻢ ﻳﻌﻠﻤﻮﺍ ﻣﺎ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃَ } :ﻭِﻣ ْﻨ ُﻬ ْﻢ ﹸﺃﻣﱢﻴﱡﻮ ﹶﻥ ﻻ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﺍﹾﻟ ِﻜﺘَﺎ َ ﻼ. ﻓﻴﻪ ،ﻭﱂ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﻓﻴﻪ .ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ :ﺇﳕﺎ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻴُﻌﻤﻞ ﺑﻪ ،ﻓﺎﲣﺬ ﺍﻟﻨﺎﺱ ﺗﻼﻭﺗﻪ ﻋﻤ ﹰ ﻭ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﻫﺠﺮﻩ ﺍﻟﺬﻱ ﺣﺬﺭﻧﺎ ﺍﷲ ﻣﻨﻪ ﻭﺫﻡ ﻓﺎﻋﻠﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃَ } :ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﹺﺇﻥﱠ ﹶﻗ ْﻮﻣِﻲ ﺍﺗﱠﺨَﺬﹸﻭﺍ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ َﻣ ْﻬ ﺠُﻮﺭﹰﺍ { ) ﺍﻟﻔﺮﻗﺎﻥ (٣٠:ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻋﻈﻢ ﲣﻮﻳﻒ ﳌﻦ ﻫﺠﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،ﻓﻠﻢ ﻳﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﺍﻵﺩﺍﺏ ﻭﺍﳌﻜﺎﺭﻡ ،ﻭﱂ ﻳﻌﺘﻘﺪ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ،ﻭﻳﻌﺘﱪ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺰﻭﺍﺟﺮ ﻭﺍﻟﻘﺼﺺ ﻭﺍﻷﻣﺜﺎﻝ. ﻭﻗﺪ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺮﻳﺼﹰﺎ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﻥ ﻳﺘﻌﻠﻢ ﺃﺻﺤﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺘﻌﻠﻤﻮﺍ ﺍﻟﻌﻤﻞ ﻣﻌﻪ ،ﻓﻌﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻨﺎ ﺇﺫﺍ ﺗﻌﻠﻢ ﻋﺸﺮ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﱂ ﳚﺎﻭﺯﻫﻦ ﺣﱴ ﻳﻌﺮﻑ ﻣﻌﺎﻧﻴﻬﻦ ﻭﺍﻟﻌﻤﻞ ﻬﺑﻦ. ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭ ﻣﺴﻠﻢ ﺫﻡﱞ ﻟﺒﻌﺾ ﺍﻷﻗﻮﺍﻡ ﺍﻟﺬﻳﻦ )ﻳﻘﺮﺅﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﳚﺎﻭﺯ ﺣﻨﺎﺟﺮﻫﻢ( ﻓﻠﻴﺲ ﳍﻢ ﻣﻨﻪ ﺇﻻ ﺣﻆ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻼﻭﺓ ﻓﺤﺴﺐ ،ﺃﻣﺎ ﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ﻓﻬﻢ ﻋﻨﻪ ﻣﻌﺮﺿﻮﻥ .ﻭﰲ " ﺻﺤﻴﺢ ﻣﺴﻠﻢ" ﺃﻳﻀﹰﺎ ﺃﺧﱪ ﺭﺳﻮﻝ ﺍ ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻥ ) :ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻚ ﺃﻭ ﻋﻠﻴﻚ( ﺃﻱ :ﺇﻥ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﳕﺎ ﳛﺼﻞ ﺇﺫﺍ ﲤﺖ ﺗﻼﻭﺗﻪ ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ،ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻬﻮ ﺣﺠﺔ ﻋﻠﻰ ﻗﺎﺭﺋﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﻋﻨﺪ ﻣﺴﻠﻢ ﺃﻳﻀﹰﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ) :ﻳﺆﺗﻰ ﺑﺎﻟﻘﺮﺁﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺃﻫﻠﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﺑﻪ ،ﺗﻘﺪﻣﻪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﲢﺎﺟﱠﺎﻥ ﻋﻦ ﺻﺎﺣﺒﻬﻤﺎ( ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻠﺘﺮﻣﺬﻱ )ﲡﺎﺩﻻﻥ( . ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﳓﻦ ﲝﺎﺟﺔ ﺍﱃ ﺃﻥ ﻳﻌﻮﺩ ﺍﻟﻘﺮﺍﻥ ﺍﱃ ﻣﻨﺼﺔ ﺍﳊﻜﻢ ﻟﻴﻌﻢ ﺧﲑﻩ ﻛﻞ ﺷﻲﺀ ﻻ ﺃﻥ ﻳﺼﺒﺢ ﻟﻠﺘﱪﻙ ﻓﻘﻂ ،ﻭﻟﺒﺪﺀﺍﻻﺣﺘﻔﺎﻻﺕ ﻭﺍﻟﻘﻨﻮﺍﺕ ،ﻭﺍﻟﺘﻼﻭﺓ ﺑﻼ ﺗﺪﺑﺮ ﻓﻘﻂ،ﻭﳍﺬﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ .
) (١ﺍﻟﻔﺎﲢﺔ ١-
ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺤ ْﻤ ُﺪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ)) :ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﻗﺴﻤﺖ ﺍﻟﺼﻼﺓ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻧﺼﻔﲔ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ ،ﻓﺈﺫﺍ ﻗﺎﻝ)) :ﺍ ﹾﻟ َ ﲔ(( ﺍﻟﻔﺎﲢﺔ ،٢:ﻗﺎﻝ ﺍﷲ :ﲪﺪﱐ ﻋﺒﺪﻱ ،ﻭﺇﺫﺍ ﻗﺎﻝ)) :ﺍﻟﺮﱠ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ(( ﺍﻟﻔﺎﲢﺔ ٣:ﻗﺎﻝ ﺍﷲ :ﺃﺛﲎ ﻋﻠﻲ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﻚ َﻳ ْﻮ ﹺﻡ ﺍﻟﺪّﻳ ﹺﻦ(( ﺍﻟﻔﺎﲢﺔ ٤:ﻗﺎﻝ ﺍﷲ :ﳎّﺪﱐ ﻋﺒﺪﻱ ،ﺃﻭ ﻗﺎﻝ :ﻓﻮﺽ ﺇﱄﹼ ﻋﺒﺪﻱ ،ﻓﺈﺫﺍ ﻗﺎﻝ)) :ﹺﺇﻳﱠﺎ َﻙ ﻋﺒﺪﻱ ،ﻭﺇﺫﺍ ﻗﺎﻝ)) :ﻣَﺎِﻟ ِ ﻁ ﺍﻟﹾﻤُﺴْﺘَﻘِﻴﻢَ َﻧ ْﻌﺒُﺪُ َﻭﹺﺇﻳﱠﺎ َﻙ َﻧﺴَْﺘ ِﻌﲔُ(( ﺍﻟﻔﺎﲢﺔ ٥:ﻗﺎﻝ ﺍﷲ :ﻫﺬﺍ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ ،ﻓﺈﺫﺍ ﻗﺎﻝ )) :ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼّﺮَﺍ ﹶ ﲔ(( ﺍﻟﻔﺎﲢﺔ ،٧ ،٦:ﻗﺎﻝ ﺍﷲ :ﻫﺬﺍ ﻟﻌﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺏ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭ ﹶﻻ ﺍﻟﻀﱠﺎﻟﹼ َ ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻤ ْﻐﻀُﻮ ﹺ ﻁ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﻧ َﻌ ْﻤ َ ﺻﺮَﺍ ﹶ ِ ﺳﺄﻝ((. ﻭﻗﻔﺔ ﺍﻟﻴﻮﻡ ،ﻣﻊ ﺃﻋﻈﻢ ﺳﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﺇﻬﻧﺎ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻟﱵ ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻻ ﰲ ﺍﻹﳒﻴﻞ ﻭﻻ ﰲ ﺍﻟﺰﺑﻮﺭ ﻭﻻ ﰲ ﺍﻟﻔﺮﻗﺎﻥ ﻣﺜﻠﻬﺎ ،ﺇﻬﻧﺎ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ((. ﻧﻌﻢ ،ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ،ﺇﻬﻧﺎ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺃﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ،ﻷﻥ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺗﺮﺟﻊ ﺇﱃ ﻣﺎ ﺗﻀﻤﻨﺘﻪ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ،ﺇﻬﻧﺎ ﺷﻔﺎﺀ ﻣﻦ ﻛﻞ ﺳﻢ ،ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. ﻓﻔﻲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨﺪﻣﺎ ﺃﺻﻴﺐ ﺳﻴﺪ ﺣﻲ ﻣﻦ ﺃﺣﻴﺎﺀ ﺍﻟﻌﺮﺏ ﺑﻠﺪﻏﺔ ﻋﻘﺮﺏ ﻓﻘﺮﺃ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻔﺎﲢﺔ ﻋﻠﻴﻪ ﺑﺮﺃ ﺑﺈﺫﻥ ﺍﷲ ﻗﺎﻝ :ﻛﺄﳕﺎ ﻧﺸﻂ ﻣﻦ ﻋﻘﺎﻝ. ﻳﻘﻮﻝ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ" :ﻭﻣﻜﺜﺖ ﲟﻜﺔ ﻣﺪﺓ ﻳﻌﺘﺮﻳﲏ ﺃﺩﻭﺍﺀ ﻻ ﺃﺟﺪ ﳍﺎ ﻃﺒﻴﺒﹰﺎ ﻭﻻ ﺩﻭﺍﺀ ﻓﻜﻨﺖ ﺃﻋﺎﰿ ﻧﻔﺴﻲ ﺑﺎﻟﻔﺎﲢﺔ ،ﻓﺄﺭﻯ ﳍﺎ ﺗﺄﺛﲑﹰﺍ ﻋﺠﻴﺒﹰﺎ ﻭﻛﻨﺖ ﺃﺻﻒ ﺫﻟﻚ ﳌﻦ ﻳﺸﺘﻜﻲ ﺃﳌﹰﺎ ﻓﻜﺎﻥ ﻛﺜﲑ ﻣﻨﻬﻢ ﻳﱪﺃ ﺳﺮﻳﻌﹰﺎ". ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﳌﺒﺎﺭﻛﺔ ﲑ ﻣﺎ ﺲ ﺍﻷﻣﻦ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺴﻌﺎﺩ ِﺓ ﰲ ﺍﻷﺭﺽ ،ﻫﻲ ﺧ ُ ﺡ ﺍﺠﻤﻟﺘﻤﻊ ،ﻭﺃﺭﺳﺖ ﺃﺳُ َ ﺡ ﺍﻟﻨّﻔﺲ ﻭﺇﺻﻼ ﹺ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺇﺻﻼ ﹺ ﺃﻧﺰﹺﻝ ،ﻓﻌﻦ ﺃﰊّ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻟﻪ ﺍﻟﺮّﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﻷﻋﻠﱢﻤﻨﱠﻚ ﺳﻮﺭ ﹰﺓ ﻣﺎ ﺃﻧ ﹺﺰ ﹶﻝ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻻ ﰲ ﺍﻹﳒﻴ ﹺﻞ ﻭﻻ ﰲ ﺍﻟﻔﺮﻗﺎﻥ ﺳﻮﺭﺓ ﻛﺎﻧﺖ ﺧﲑًﺍ ﻣﻨﻬﺎ(( ،ﻗﺎﻝ)) :ﻓﺎﲢ ﹸﺔ ﺍﻟﻜﺘﺎﺏ ﻫﻲ ﺍﻟﺴﺒ ُﻊ ﺍﳌﺜﺎﱐ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺘُﻪ(( ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ).(٢٤٩٩ ﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺑﻴﻨَﻤﺎ ﺟﱪﻳ ﹸﻞ ﻗﺎﻋﺪٌ ﻋﻨﺪ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲰِﻊ ﻧﻘﻴﻀًﺎ ﻫﻲ ﺃ َﺣﺪُ ﺍﻟﻨّﻮﺭَﻳﻦ ،ﻓﻌﻦ ﺍﺑﻦ ﻋﺒّﺎ ﹴ ﻣﻦ ﻓﻮﻗِﻪ ،ﻓﺮﻓﻊ ﺭﺃﺳﻪ ﻓﻘﺎﻝ :ﻫﺬﺍ ﺑﺎﺏٌ ﻣﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻓﺘِﺢ ﺍﻟﻴﻮﻡَ ،ﱂ ﻳﻔﺘَﺢ ﻗﻂﹼ ﺇﻻ ﺍﻟﻴﻮﻡ ،ﻓﻨﺰﻝ ﻣﻨﻪ ﻣﻠﻚ ﻓﻘﺎﻝ :ﻫﺬﺍ ﻣَﻠﻚٌ ﺽ ﱂ ﻳﻨﺰﹺﻝ ﻗﻂﹼ ﺇﻻﹼ ﺍﻟﻴﻮﻡ ،ﻓﺴﻠﱠﻢ ﻭﻗﺎﻝ :ﺃﺑﺸِﺮ ﺑﻨﻮﺭَﻳﻦ ﺃﻭﺗﻴﺘَﻬﻤﺎ ﱂ ﻳﺆﺗﺎﳘﺎ ﻧﱯﱞ ﻗﺒﻠﹶﻚ :ﻓﺎﲢ ﹸﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺧﻮﺍﺗﻴ ُﻢ ﻧﺰﻝ ﺇﱃ ﺍﻷﺭ ﹺ ﻑ ﻣﻨﻬﻤﺎ ﺇﻻ ﺃﹸﻋﻄﻴﺘَﻪ .ﺭﻭﺍﻩ ﻣﺴﻠﻢ. ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﻟﻦ ﺗَﻘ َﺮﹶﺃ ﲝﺮ ٍ ﻣﻌﺎﺷﺮ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻮﺣﺪﻳﻦ ،ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﳛﻔﻈﻬﺎ ﺍﳉﻤﻴﻊ ﺻﻐﺎﺭﹰﺍ ﻭﻛﺒﺎﺭﹰﺍ ﺭﺟﺎ ﹰﻻ ﻭﻧﺴﺎﺀً ،ﻭﻧﻜﺮﺭﻫﺎ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ ،ﻭﻟﻜﻦ ﺃﻳﻦ ﻣﻦ ﺗﺄﻣﻞ ﻣﻌﺎﻧﻴﻬﺎ؟ ﻭﺃﻳﻦ ﻣﻦ ﻳﺘﺪﺑﺮ ﻣﺮﺍﻣﻴﻬﺎ؟ ﺃﻳﻦ ﻣﻦ ﻳﻌﻴﺶ ﻗﻀﺎﻳﺎﻫﺎ ﺍﻟﻌﻈﻴﻤﺔ؟! ﲔ(( ﺤ ْﻤ ُﺪ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﺃﻳﻦ ﻣﻦ ﻳﺴﺘﺤﻀﺮ ﻫﺬﻩ ﺍﳌﻨﺎﺟﺎﺓ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺭﺑﻪ ﻭﺧﺎﻟﻘﻪ ﻭﻣﻮﻻﻩ ،ﺣﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ)) :ﺍ ﹾﻟ َ ﻳﻘﻮﻝ ﺍﷲ :ﲪﺪﱐ ﻋﺒﺪﻱ ،ﻭﺣﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ)) :ﺍﻟﺮﱠ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ(( ﻳﻘﻮﻝ ﺍﷲ :ﺃﺛﲎ ﻋﻠﻲ ﻋﺒﺪﻱ ،ﻭﺣﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ: ﻚ َﻳ ْﻮ ﹺﻡ ﺍﻟﺪّﻳ ﹺﻦ(( ﻳﻘﻮﻝ ﺍﷲ :ﳎﺪﱐ ﻋﺒﺪﻱ ،ﻭﺣﲔ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ)) :ﹺﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ ﻭَﺇﹺﻳﱠﺎﻙَ َﻧﺴَْﺘ ِﻌﲔُ(( ﻳﻘﻮﻝ ﺍﷲ :ﻫﺬﺍ ﺑﻴﲏ ))ﻣَﺎِﻟ ِ
ﺏ ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻤ ْﻐﻀُﻮ ﹺ ﻁ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﻧ َﻌ ْﻤ َ ﺻﺮَﺍ ﹶ ﺴَﺘﻘِﻴ َﻢ ِ ﻁ ﺍ ﹾﻟ ُﻤ ْ ﻭﺑﲔ ﻋﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ ،ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﻌﺒﺪ )) :ﺍ ْﻫ ِﺪَﻧﺎ ﺍﻟﺼّﺮَﺍ ﹶ ﲔ(( ﻗﺎﻝ ﺍﷲ :ﻫﺬﺍ ﻟﻌﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ. َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭ ﹶﻻ ﺍﻟﻀﱠﺎﻟﹼ َ ﻓﻠﻨﻌﺶ ﺇﺧﻮﺓ ﺍﻹﺳﻼﻡ ﻣﻊ ﻗﻀﺎﻳﺎ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻭﻣﻊ ﺁﻳﺎﻬﺗﺎ ﺍﻟﺴﺒﻊ ،ﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻨﻔﻌﻨﺎ ﻭﻳﺮﻓﻌﻨﺎ ﻬﺑﺬﺍ ﺍﻟﻘﺮﺁﻥ، ﻭﺃﻥ ﳚﻌﻠﻪ ﺷﺎﻓﻌﹰﺎ ﻟﻨﺎ ﻭﺣﺠﺔ ﻟﻨﺎ ﻻ ﻋﻠﻴﻨﺎ ،ﻭﺃﻥ ﳚﻌﻠﻪ ﻗﺎﺋﺪﻧﺎ ﻭﺩﻟﻴﻠﻨﺎ ﺇﱃ ﺟﻨﺎﺗﻪ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) (٢ﺍﻟﻔﺎﲢﺔ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺴ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺮﱠ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ(( ﺍﻟﻔﺎﲢﺔ،١: )) ﺑ ْ ﺃﺑﺪﺃ ﺑﺎﺳﻢ ﺍﷲ ﻭﺃﺗﱪﻙ ﺑﺎﺳﻢ ﺍﷲ ،ﻭﻟﻔﻆ ﺍﳉﻼﻟﺔ )ﺍﷲ( ﻗﻴﻞ ﺇﻧﻪ ﻫﻮ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﺇﺫﺍ ﺳﺌﻞ ﺑﻪ ﺃﻋﻄﻰ ،ﻭﺇﺫﺍ ﺩﻋﻲ ﺑﻪ ﺃﺟﺎﺏ. )) ﺍﻟﺮﱠ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ((ﺍﲰﺎﻥ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ،ﻓﺄﻣﺎ ﺍﻟﺮﲪﻦ ﻓﻬﻮ ﻋﺎﻡ ﳉﻤﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻳﺸﻤﻞ ﻛﻞ ﺍﳋﻠﻖ ،ﺍﻹﻧﺲ ﺖ ﹸﻛﻞﱠ َﺷﻰْﺀ ﺭﱠ ْﺣ َﻤ ﹰﺔ ﻭﺍﳉﻦ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺪﻭﺍﺏ ،ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ،ﻭﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃِ )) :ﺳ ْﻌ َ ﻭَﻋِﻠﹾﻤﺎﹰ((ﻏﺎﻓﺮ٧: ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻪ ﻣﺎﺋﺔ ﺭﲪﺔ ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ،ﺃﻧﺰﻝ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺭﲪﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻬﺑﺎ ﻳﺘﺮﺍﺣﻢ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﺻﻐﲑﻫﻢ ﻭﻛﺒﲑﻫﻢ ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ ﻧﺎﻃﻘﻬﻢ ﻭﺍﻷﻋﺠﻢ ،ﺣﱴ ﺇﻥ ﺍﻟﺪﺍﺑﺔ ﻟﺘﺮﻓﻊ ﺭﺟﻠﻬﺎ ﻋﻦ ﻭﻟﻴﺪﻫﺎ ﻟﲑﺿﻊ ﻣﻨﻬﺎ ﻬﺑﺬﻩ ﺍﻟﺮﲪﺔ ﲔ َﺭﺣِﻴﻤﹰﺎ((ﺍﻷﺣﺰﺍﺏ٤٣: ﻭﺃﻣﺎ ﺍﻟﺮﺣﻴﻢ ﻓﻬﻲ ﺧﺎﺻﺔ ﺑﻌﺒﺎﺩ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻛﹶﺎ ﹶﻥ ﺑﹺﺎﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﲔ(( ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﰲ ﺍﳊﻤﺪ ﻳﺴﺘﻐﺮﻗﺎﻥ ﲨﻴﻊ ﺃﺟﻨﺎﺱ ﺍﳊﻤﺪ ﷲ ﺗﻌﺎﱃ ،ﺍﻟﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﷲ ﺳﺒﺤﺎﻧﻪ ))ﳊ ْﻤ ُﺪ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﻭﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻓﻬﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﺤﻤﺪ ﻭﺍﻟﺸﻜﺮ ﺩﻭﻥ ﺳﻮﺍﻩ. ﻭﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻜﻮﻥ ﺑﺄﻣﻮﺭ: ﺃﻭﳍﺎ ﺑﺎﻟﻘﻠﺐ ،ﻓﻴﻘﺮﺭ ﻭﻳﻌﺘﺮﻑ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻨﻌﻢ ﻭﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ ))ﻣَﺎ ﹺﺑﻜﹸﻢ ﻣّﻦ ﻧّ ْﻌ َﻤ ٍﺔ ﹶﻓ ِﻤ َﻦ ﺍﻟﻠﱠ ِﻪ((ﺍﻟﻨﺤﻞ)) ،٥٣:ﻭَﺇﹺﻥ َﺗ ُﻌﺪﱡﻭ ﹾﺍ ﹺﻧ ْﻌ َﻤ ﹶﺔ ﺍﻟﻠﱠ ِﻪ ﹶﻻ ﺗُﺤْﺼُﻮﻫَﺎ(( ﺇﺑﺮﺍﻫﻴﻢ٢٤: ﺛﺎﻧﻴﻬﺎ ﺑﺎﻟﻠﺴﺎﻥ ،ﻓﻴﻠﻬﺞ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺣﺪﻩ. ﺛﺎﻟﺜﻬﺎ ﺑﺎﳉﻮﺍﺭﺡ ﺍﻟﱵ ﺃﻧﻌﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻬﺑﺎ ﻋﻠﻴﻨﺎ ،ﺗُﺴﺨﺮ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺗﺼﺮﻑ ﻋﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺸﻜﺮ ﺍﳊﻘﻴﻘﻲ ﳍﺬﻩ ﺍﻟﻨﻌﻢ ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ: ﺃﻓﺎﺩﺗﻜﻢ ﺍﻟﻨﻌﻤﺎﺀ ﻣﲏ ﺛﻼﺛﺔ ... ...ﻳﺪﻱ ﻭﻟﺴﺎﱐ ﻭﺍﻟﻀﻤﲑ ﺍﶈﺠﺒﺎ ﲔ((ﺍﻟﺮﺏ :ﻫﻮ ﺍﳌﺎﻟﻚ ﺍﳌﺘﺼﺮﻑ ،ﻭﺍﻟﻌﺎﳌﲔ :ﲨﻊ ﻋﺎﱂ ،ﻭﻫﻮ ﻛﻞ ﻣﻮﺟﻮﺩ ﺳﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ، )) ﺍﳊﻤ ُﺪ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﻓﺎﻹﻧﺲ ﻋﺎﱂ ،ﻭﺍﳉﻦ ﻋﺎﱂ ،ﻭﺍﳌﻼﺋﻜﺔ ﻋﺎﱂ ،ﻭﺍﳊﻴﻮﺍﻥ ﻋﺎﱂ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻟﱵ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ. ﺢ ﻛﻞﱠ ﻭﻣﻊ ﻫﺬﺍ ﻳﺒﻠﹸﻎ ﻣﻦ ﻓﻀ ﹺﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻋﺒﺪِﻩ ﺍﳌﺆﻣﻦ ﺃﻧﻪ ﺇﺫﺍ ﲪِﺪ ﺍﷲ ﲪﺪًﺍ ﻳﻠﻴﻖ ﲜﻼﻟِﻪ ﻛﺘﺒَﻬﺎ ﻟﻪ ﺣﺴﻨ ﹰﺔ ﺗﺮﺟ ُ
ﺍﳌﻮﺍﺯﻳﻦ ،ﻓﻔﻲ ﺳﻨ ﹺﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋ َﻤ َﺮ ﺃﻥﱠ ﺭﺳﻮﻝ ﺍﷲ ﺣﺪّﺛﻬﻢ)) :ﺇﻥﱠ ﻋﺒﺪًﺍ ﻣﻦ ﻋﺒﺎ ِﺩ ﺍﷲ ﻗﺎﻝ :ﻳﺎ ﺭﺏﱢ ﻟﻚ ﺍﳊﻤ ُﺪ ﻛﻤﺎ ﻳﻨﺒﻐِﻲ ﳉﻼﻝ ﻭﺟﻬﹺﻚ ﻭﻟﻌﻈﻴﻢ ﺳﻠﻄﺎﻧﻚ) ،ﻓﻌﻀﻠﺖ ﺑﺎﳌﻠﻜﲔ ﻓﻠﻢ ﻳﺪﺭﻳﺎ ﻛﻴﻒ ﻳﻜﺘﺒﺎﻬﻧﺎ ،ﻓﺼﻌﺪﺍ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻒ ﻧﻜﺘﺒُﻬﺎ ،ﻗﺎﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﺎ ﻗﺎﻝ ﻋﺒﺪُﻩ :ﻣﺎﺫﺍ ﻗﺎﻝ ﻭﻗﺎﻻ :ﻳﺎ ﺭﺑﱠﻨﺎ ﺇﻥﱠ ﻋﺒﺪَﻙ ﻗﺪ ﻗﺎﻝ ﻣﻘﺎﻟ ﹰﺔ ﻻ ﻧﺪﺭﹺﻱ ﻛﻴ َ ﻋﺒﺪﻱ؟ ﻗﺎﻻ :ﻳﺎ ﺭﺏﱢ ،ﺇﻧّﻪ ﻗﺎﻝ :ﻳﺎ ﺭﺏّ ﻟﻚ ﺍﳊﻤﺪ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﳉﻼ ﹺﻝ ﻭﺟﻬﹺﻚ ﻭﻋﻈﻴﻢ ﺳﻠﻄﺎﻧﻚ ،ﻓﻘﺎﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ ﳍﻤﺎ :ﺍﻛﺘﺒَﺎﻫَﺎ ﻛﻤﺎ ﻗﺎﻝ ﻋﺒﺪﻱ ﺣﱴ ﻳﻠﻘﺎﱐ ﻓﺄﺟ ﹺﺰﻳَﻪ ﻬﺑﺎ(( ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ :ﻛﺘﺎﺏ ﺍﻷﺩﺏ )(٣٨٠١ ﻚ َﻳ ْﻮ ﹺﻡ ﺍﻟﺪّﻳ ﹺﻦ((ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻫﻮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ ،ﻭﺇﳕﺎ ﺧﺺ ﺍﷲ ﺳﺒﺤﺎﻧﻪ )) ﺍﻟ َﺮ ْﺣﻤَﺎ ِﻥ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ(( ))ﻣِﻠ ِ ﻭﺗﻌﺎﱃ ﺍﳌﹸﻠﻚ ﺑﻴﻮﻡ ﺍﻟﺪﻳﻦ ﻣﻊ ﺃﻧﻪ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻷﻧﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﺪﻋﻲ ﺍﳌﻠﻚ ﺠﺮﹺﻯ ﺼ َﺮ َﻭﻫَﺎ ِﺫ ِﻩ ﺍ َﻷْﻧﻬَﺎ ُﺭ َﺗ ْ ﻚ ِﻣ ْ ﺲ ﻟِﻰ ُﻣ ﹾﻠ ُ ﲞﻼﻑ ﺍﻟﺪﻧﻴﺎ ،ﻓﻘﺪ ﻳﺪﻋﻲ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﳌﻠﻚ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﻓﺮﻋﻮﻥ )ﺃﹶﻟ ْﻴ َ ﻣِﻦ ﺗَ ﺤْﺘِﻰ( ﺍﻟﺰﺧﺮﻑ.٥١: ﻚ ﺍﹾﻟَﻴ ْﻮ َﻡ ِﻟﻠﱠ ِﻪ ﺍﻟﹾﻮﺍ ِﺣ ِﺪ ﺃﻣﺎ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻓﻼ ﻣﻠﻚ ﺇﻻ ﷲ ،ﻭﻻ ﺳﻠﻄﺎﻥ ﻭﻻ ﺟﱪﻭﺕ ﺇﻻ ﻟﻠﻮﺍﺣﺪ ﺟﻞ ﰲ ﻋﻼﻩ)ﻟﹼ َﻤ ﹺﻦ ﺍ ﹾﻟ ُﻤ ﹾﻠ ُ ﺍ ﹾﻟ ﹶﻘﻬﱠﺎ ﹺﺭ((ﻏﺎﻓﺮ.[١٦: ﺴَﺘ ِﻌﲔُ((ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻵﻳﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻳﻘﻮﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﺇﻥ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻫﻲ )ﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ َﻭﹺﺇﻳﱠﺎ َﻙ َﻧ ْ ﺳﺮ ﺍﻟﻘﺮﺁﻥ ،ﻭﺳﺮ ﺍﻟﻔﺎﲢﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ))ﹺﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ َﻭﹺﺇﻳﱠﺎ َﻙ َﻧﺴَْﺘ ِﻌﲔُ((ﻻ ﻧﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻙ ﻭﻻ ﻧﺴﺘﻌﲔ ﺇﻻ ﺑﻚ ،ﻭﺇﻳﺎﻙ ﻣﻔﻌﻮﻝ ﺑﻪ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻫﻨﺎ ﻟﻴﻔﻴﺪ ﺍﳊﺼﺮ ،ﺃﻱ ﻻ ﻧﺼﺮﻑ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﻟﻚ ﻳﺎ ﺍﷲ ،ﻓﻼ ﻧﻌﺒﺪ ﺇﻻ ﺍﷲ ﻭﻻ ﻧﺴﺠﺪ ﻭﻧﺮﻛﻊ ﺇﻻ ﷲ ،ﻭﻻ ﻧﺪﻋﻮ ﺇﻻ ﺍﷲ ،ﻭﻻ ﻧﺬﺑﺢ ﺇﻻ ﷲ ،ﻭﻻ ﻧﻨﺬﺭ ﺇﻻ ﷲ ،ﻭﻻ ﻧﻄﻮﻑ ﺇﻻ ﺑﺒﻴﺖ ﺍﷲ ،ﻭﻻ ﻧﻘﺪﻡ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﷲ .ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ،ﻓﻘﻮﻟﻪ: ))ﹺﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ(( ﺗﱪﱡﺅٌ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻭﻗﻮﻟﻪَ )) :ﻭﹺﺇﻳﱠﺎ َﻙ َﻧﺴَْﺘ ِﻌﲔُ(( ﺗﱪﱡﺅٌ ﻣﻦ ﺍﳊﻮﻝ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﻄﻮﻝ ﺇﻻ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ. ﻭﻗﺪﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻣﻊ ﺃﻥ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺩﺍﺧﻠﺔ ﻓﻴﻬﺎ ،ﻷﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺒﺪ ﺍﷲ ﻛﻤﺎ ﺃﺭﺍﺩ ﺇﻻ ﺑﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ ﻭﻋﻮﻥ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ. ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻮﻥ ﻣﻦ ﺍﷲ ﻟﻠﻔﱴ ... ...ﻓﺄﻭﻝ ﻣﺎ ﻳﻘﻀﻲ ﻋﻠﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ ﻁ ﺍﻟﹾﻤُﺴْﺘَﻘِﻴﻢَ(( ﻭﻫﺬﺍ ﺳﺆﺍﻝ ﻭﺩﻋﺎﺀ ﻣﻦ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﺃﻥ ﻳﻬﺪﻳﻪ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ، ﰒ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)) :ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼّﺮَﺍ ﹶ ﻭﻗﺪ ﻧﺎﺳﺐ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺃﻥ ﻗﺪﻡ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﺍﳊﻤﺪ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺘﻤﺠﻴﺪ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻭﺗﱪﺃ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﺧﻠﺺ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺗﱪﺃ ﻣﻦ ﺣﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻭﻃﻮﻟﻪ ﺇﱃ ﺣﻮﻝ ﺍﷲ ﻭﻗﻮﺗﻪ ﻭﻃﻮﻟﻪ ﻓﻨﺎﺳﺐ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﻭﻳﺪﻋﻮﻩ، ﻭﻫﺬﺍ ﺃﺩﺏ ﺟﻠﻴﻞ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺪﻋﺎﺀ ،ﻭﻣﻦ ﻻﺣﻆ ﺩﻋﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﺟﺪ ﻫﺬﺍ ﺍﻷﺩﺏ ﻭﺍﺿﺤﹰﺎ ﺟﻠﻴﺎﹰ ،ﻓﻬﺬﺍ ﺫﺍ ﺍﻟﻨﻮﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺎ ﺍﺑﺘﻠﻌﻪ ﺍﳊﻮﺕ ﻭﺃﺻﺒﺢ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ﻣﺎﺫﺍ ﻗﺎﻝ؟! ﻫﻞ ﻗﺎﻝ ﻳﺎ ﺭﺏ ﺃﺧﺮﺟﲏ ،ﻳﺎ ﺭﺏ ﺃﻧﻘﺬﱐ ،ﻳﺎ ﺭﺏ ﳒﲏ؟ ﻻ ﺇﳕﺎ ﺃﺧﺬ ﻳﺬﻛﺮ ﺍﷲ ﻭﻳﺜﲏ ﻋﻠﻴﻪ ﻭﻳﻮﺣﺪﻩ ﻭﻳﺴﺒﺤﻪ ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻣﻌﺘﺮﻑ ﺑﺎﻟﺬﻧﺐ ﻭﻣﻘﺮﱞ ﺑﺎﻟﺘﻘﺼﲑ ﻗﺎﻝ)) :ﻻﱠ ﺍﻟﻪ ﺚ ﲔ ﹶﻟﹶﻠﹺﺒ ﹶ ﺤَ ﺴﺒّ ِ ﲔ(( ﺍﻷﻧﺒﻴﺎﺀ ،٨٧:ﻭﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ)) :ﹶﻓﹶﻠ ْﻮ ﹶﻻ ﹶﺃﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُ َ ﺖ ِﻣ َﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ ﻚ ﹺﺇﻧّﻰ ﻛﹸﻨ ُ ﺖ ُﺳْﺒ ﺤَﺎَﻧ َ ﹺﺇﻻﱠ ﺃﹶﻧ َ ﻓِﻰ َﺑ ﹾﻄﹺﻨ ِﻪ ﹺﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﻳُﺒْﻌَﺜﹸﻮﻥﹶ(( ﺍﻟﺼﺎﻓﺎﺕ.١٤٤ ،١٤٣: ﻭﻫﺬﺍ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺑﺘﻼﻩ ﺍﷲ ﺑﺎﳌﺮﺽ ﻓﻤﺎﺫﺍ ﻗﺎﻝ :ﻫﻞ ﻗﺎﻝ :ﻳﺎ ﺭﺏ ﺍﺷﻔﲏ ،ﺃﻭ ﻗﺎﻝ :ﻳﺎ ﺭﺏ ﺍﺭﲪﲏ؟ ﻻ ،ﺑﻞ ﲔ(( ﺍﻷﻧﺒﻴﺎﺀ٨٣:ﻣﺴﲏ ،ﻣﺎ ﻗﺎﻝ :ﻫﺪّﱐ ،ﻭﻣﺎ ﻗﺎﻝ :ﻗﺘﻠﲏ ،ﻭﺇﳕﺎ ﻗﺎﻝ :ﻣﺴﲏ ﺖ ﹶﺃ ْﺭ َﺣﻢُ ﺍﻟﺮﱠﺍ ِﺣ ِﻤ َ ﻗﺎﻝ))ﹶﺃﻧّﻰ َﻣﺴﱠﹺﻨ َﻰ ﺍﻟﻀﱡﺮﱡ َﻭﺃﹶﻧ َ ﻻﻣﺴﲏ ﻣﻼﻣﺴﺔ ﻣﻊ ﺃﻧﻪ ﻇﻞ ﻃﺮﻳﺢ ﺍﻟﻔﺮﺍﺵ ﻣﺎ ﻳﻘﺎﺭﺏ ﺳﺒﻌﺔ ﻋﺸﺮ ﻋﺎﻣﹰﺎ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﻭﺍﺑﺘﻼﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ
ﺃﻳﻀﹰﺎ ﰲ ﺃﻣﻮﺍﻟﻪ ﻭﺃﻭﻻﺩﻩ ،ﻓﻔﻘﺪ ﻛﻞ ﺷﻲﺀ ،ﻭﻣﻊ ﺫﻟﻚ ﲪﺪ ﺍﷲ ﻭﺷﻜﺮﻩ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻭﻇﻞ ﺫﺍﻛﺮﹰﺍ ﷲ ﺣﱴ ﺷﻔﺎﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺃﻛﺮﻣﻪ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) (٣ﺍﻟﻔﺎﲢﺔ ٣ - ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻁ ﺍﻟﹾﻤُﺴْﺘَﻘِﻴﻢَ(( ﺃﻱ ﺩﻟﻨﺎ ﻭﺃﺭﺷﺪﻧﺎ ﻭﻭﻓﻘﻨﺎ ﻳﺎ ﺭﺏ ﻻ ﺯﻟﻨﺎ ﻭﺃﻳﺎﻛﻢ ﰲ ﺿﻼﻝ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻭﺍﻟﺸﺎﻓﻴﺔ)) ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼّﺮَﺍ ﹶ ﺇﱃ ﺻﺮﺍﻃﻚ ﺍﳌﺴﺘﻘﻴﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﷲ ﻭﺇﱃ ﺟﻨﺘﻪ ﻭﺭﺿﻮﺍﻧﻪ. ﻭﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ،ﻋﺒﺎﺩ ﺍﷲ ،ﻣﻦ ﺃﲨﻊ ﺍﻷﺩﻋﻴﺔ ﻭﺃﻧﻔﻌﻬﺎ ﻟﻠﻌﺒﺪ ،ﻟﺬﻟﻚ ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺪﻋﻮ ﺑﻪ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﻣﻦ ﺻﻼﺗﻪ ﻟﻀﺮﻭﺭﺗﻪ ﺇﱃ ﺫﻟﻚ ،ﻷﻥ ﺍﻟﻌﺒﺪ ﲝﺎﺟﺔ ﺇﱃ ﻫﺪﺍﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﻓﻴﻘﻪ ﰲ ﻛﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺗﻪ ،ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺴﺘﻔﺘﺢ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺑﻄﻠﺐ ﺍﳍﺪﺍﻳﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻘﻮﻝ ﰲ ﺩﻋﺎﺋﻪ)) :ﺍﻟﻠﻬﻢ ﺭﺏ ﺟﱪﺍﺋﻴﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻭﺇﺳﺮﺍﻓﻴﻞ ،ﻓﺎﻃﺮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ،ﺃﻧﺖ ﲢﻜﻢ ﺑﲔ ﻋﺒﺎﺩﻙ ﻓﻴﻤﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﳜﺘﻠﻔﻮﻥ ،ﺍﻫﺪﻧﺎ ﳌﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﻣﻦ ﺍﳊﻖ ﺑﺈﺫﻧﻚ ،ﺇﻧﻚ ﻬﺗﺪﻱ ﻣﻦ ﺗﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ((. ﻚ ﺴ ِﻪ َﻭ َﻣ ْﻦ ﹶﺃﺳَﺎﺀ ﻓﹶﻌَﻠﹶﻴْﻬَﺎ َﻭﻣَﺎ َﺭﺑﱡ َ ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ،ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ)) :ﻣﱠ ْﻦ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ ﹶﻓِﻠَﻨ ﹾﻔ ِ ﹺﺑ ﹶﻈﻠﱠﺎ ﹴﻡ ﻟﹼﻠﹾﻌَﺒﹺﻴﺪِ(( ﻓﺼﻠﺖ.٤٦: ﺖ ﻁ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﻧ َﻌ ْﻤ َ ﺻﺮَﺍ ﹶ ﻁ ﺍﻟﹾﻤُﺴْﺘَﻘِﻴﻢَ ِ ﻓﻘﺪ ﻭﺿﺢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺑﻴﻨﻪ ،ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ )) :ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼّﺮَﺍ ﹶ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ(( ﻭﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﻋﻠﻴﻬﻢ ﻫﻢ ﺍﻟﻨﺒﻴﻮﻥ ﻭﺍﻟﺼﺪﻳﻘﻮﻥ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)) :ﻭَﻣَﻦ ﻳُ ِﻄ ﹺﻊ ﺍﻟﻠﱠَﻪ ﻚ َﺭﻓِﻴﻘﹰﺎ(( ﲔ َﻭ َﺣﺴُ َﻦ ﺃﹸﻭﹶﻟِﺌ َ ﺤَ ﲔ ﻭَﺍﻟﺸﱡ َﻬﺪَﺍﺀ ﻭَﺍﻟﺼﱠﺎِﻟ ِ ﲔ ﻭَﺍﻟﺼّﺪّﻳ ِﻘ َ ﻚ َﻣ َﻊ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﻧَﻌ َﻢ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻣّ َﻦ ﺍﻟﻨﱠﹺﺒﻴّ َ ﻭَﺍﻟﺮﱠﺳُﻮﻝﹶ ﹶﻓﺄﹸﻭْﹶﻟِﺌ َ ﺍﻟﻨﺴﺎﺀ.٦٩: ﻭﻗﺪ ﺟﺎﺀ ﺭﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﳏﺰﻭﻥ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: )) ﻳﺎ ﻓﻼﻥ ﻣﺎﱄ ﺃﺭﺍﻙ ﳏﺰﻭﻧﺎﹰ؟(( ﻓﻘﺎﻝ :ﻳﺎ ﻧﱯ ﺍﷲ ﺷﻲﺀ ﻓﻜﺮﺕ ﻓﻴﻪ .ﻓﻘﺎﻝ)) :ﻭﻣﺎ ﻫﻮ؟(( ﻗﺎﻝ :ﳓﻦ ﻧﻐﺪﻭ ﻋﻠﻴﻚ ﻭﻧﺮﻭﺡ، ﻧﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻚ ﻭﳒﺎﻟﺴﻚ ﻭﻏﺪﹰﺍ ﺗﺮﻓﻊ ﻣﻊ ﺍﻟﻨﺒﻴﲔ ،ﻓﻼ ﻧﺼﻞ ﺇﻟﻴﻚ ،ﻓﻠﻢ ﻳﺮﺩ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻨﺰﻝ ﲔ ﲔ ﻭَﺍﻟﺼّﺪّﻳ ِﻘ َ ﻚ َﻣ َﻊ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﻧَﻌ َﻢ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻣّ َﻦ ﺍﻟﻨﱠﹺﺒﻴّ َ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻭَﻣَﻦ ﻳُ ِﻄ ﹺﻊ ﺍﻟﻠﱠ َﻪ ﻭَﺍﻟﺮﱠﺳُﻮ ﹶﻝ ﹶﻓﺄﹸﻭْﹶﻟِﺌ َ ﻚ َﺭﻓِﻴﻘﹰﺎ((. ﲔ َﻭ َﺣﺴُ َﻦ ﺃﹸﻭﹶﻟِﺌ َ ﺤَ ﻭَﺍﻟﺸﱡ َﻬﺪَﺍﺀ ﻭَﺍﻟﺼﱠﺎِﻟ ِ ﺏ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﰒ ﺣﺬﺭﻧﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻦ ﳐﺎﻟﻔﺔ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﺍﺗﺒﺎﻉ ﻏﲑ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ،ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ )) :ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻤ ْﻐﻀُﻮ ﹺ ﲔ(( ﻓﺄﻣﺎ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻓﻬﻢ ﺍﻟﻴﻬﻮﺩ .ﻭﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻷﻬﻧﻢ ﻋﻠﻤﻮﺍ ﻭﻣﺎ ﻋﻤﻠﻮﺍ ،ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﻠﻢ ﻟﻜﻨﻬﻢ َﻭ ﹶﻻ ﺍﻟﻀﱠﺎﻟﹼ َ ﻣﺎ ﻋﻤﻠﻮﺍ ﻬﺑﺬﺍ ﺍﻟﻌﻠﻢ ،ﻓﻜﺎﻥ ﺟﺰﺍﺅﻫﻢ ﺃﻥ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ .ﻭﺃﻣﺎ ﺍﻟﻀﺎﻟﲔ ﻓﻬﻢ ﺍﻟﻨﺼﺎﺭﻯ ،ﻣﺎ ﺗﻌﻠﻤﻮﺍ ﻓﻀﻠﻮﺍ ﻭﺗﺎﻫﻮﺍ ﻭﺣﺎﺭﻭﺍ. ﻭﺃﻣﺎ ﻃﺮﻳﻖ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻓﻬﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﺎﳊﻖ ﻭﺍﻟﻌﻤﻞ ﺑﻪ. ﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻨﻬﻢ ،ﻭﻧﺴﺄﻟﻪ ﺟﻞ ﻭﻋﻼ ﺃﻥ ﻳﻬﺪﻳﻨﺎ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ ،ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ
ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ،ﻭﺣﺴﻦ ﺃﻭﻟﺌﻚ ﺭﻓﻴﻘﺎ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ .
) ( ٤ﺍﻟﺒﻘﺮﺓ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ) :ﺍﱂ( ﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ ﺍﺳﺘﺄ ﺛﺮ ﺍﷲ ﺑﻌﻠﻤﻪ ...ﻭﻫﻲ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺍﳌﻌﺠﺰ ﻭﺍﻟﺬﻱ ﲢﺪﻯ ﺑﻪ ﻓﺼﺤﺎﺀ ﺍﻟﻌﺮﺏ. )ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ( :ﺃﻱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ) ،ﻻ ﺭﻳﺐ ﻓﻴﻪ( :ﻻﺷﻚ ﻣﻦ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺃﻧﻪ ﺍﳊﻖ ﻭﺍﻟﺼﺪﻕ).ﻫﺪﻯ ﻟﻠﻤﺘﻘﲔ( :ﺭﺷﺪ ﻭﺑﻴﺎﻥ ﻟﻠﻤﺘﻘﲔ ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ) :ﻗﻞ ﻫﻮ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﺪﻯ ﻭﺷﻔﺎﺀ ﻭﺍﻟﺬ ﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﰲ ﺁﺫﺍﻬﻧﻢ ﻭﻗﺮٌ ﻭﻫﻮ ﻋﻠﻴﻬﻢ ﻋﻤﻰ(. ﻼ ﺑﺎﻟﻐﻴﺐ ،ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﳌﺘﻘﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﳚﺘﻨﺒﻮﻥ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻭﻳﻌﻤﻠﻮﻥ ﺑﻄﺎﻋﺘﻪ ...ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻗﻮ ﹰﻻ ﻭﺍﻋﺘﻘﺎﺩﹰﺍ ﻭﻋﻤ ﹰ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﻭﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﻘﻴﺎﻣﺔ ﻭﻛﻞ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﻋﻨﻪ ﻭﺃﺧﱪ ﺑﻪ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ. )ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ( :ﺃﻱ ﻳﺪﳝﻮﻬﻧﺎ ﻭﳛﺎﻓﻈﻮﻥ ﻋﻠﻴﻬﺎ ﰲ ﻣﻮﺍﻗﻴﺘﻬﺎ ﲝﺪﻭﺩﻫﺎ ﻭﺃﺭﻛﺎﻬﻧﺎ ﻭﻫﻴﺌﺎﻬﺗﺎ ،ﻣﻦ ﺗﻼﻭﺓ ﻭﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ ﻭﺗﺸﻬﺪ ﻭﺻﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. )ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ( :ﻋﻠﻰ ﺍﻷﻭﻻﺩ ﻭﺍﻷﺯﻭﺍﺝ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻳﺆﺩﻭﻥ ﺍﻟﺰﻛﺎﺓ ﻭﻳﻨﻔﻘﻮﻥ ﰲ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﳍﻢ ﺩﻭﻥ ﺇﺳﺮﺍﻑ ﻭﻻ ﺗﺒﺬﻳﺮ ﻭﻻ ﳐﻴﻠﺔ )ﻭﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻚ ﻭﺑﺎﻵﺧﺮﺓ ﻫﻢ ﻳﻮﻗﻨﻮﻥ( ﻭﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﲨﻴﻌﻬﻢ ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ )ﻫﻢ ﻳﻮﻗﻨﻮﻥ ﺃﻭﻟﺌﻚ ﻋﻠﻰ ﻫﺪﻯ ﻣﻦ ﺭﻬﺑﻢ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ( ﻋﻠﻰ ﺭﺷﺪ ﻭﺑﺼﲑﺓ ﻭﻫﻢ ﺍﻟﻔﺎﺋﺰﻭﻥ ﻭﺍﻟﻨﺎﺟﻮﻥ .ﻫﺬﻩ ﺃﺭﺑﻊ ﺁﻳﺎﺕ ﻣﺮﺕ ﰲ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ :ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ،ﺍﻟﻨﺎﺟﻮﻥ ﺑﺈﺫﻥ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻫﻢ ﺃﻫﻞ ﺍﳉﻨﺔ. ﰒ ﺟﺎﺀﺕ ﺍﻵﻳﺘﺎﻥ ﺍﻟﻠﺘﺎﻥ ﺗﺒﻴﻨﺎﻥ ﺣﺎﻝ ﺍﻟﻜﻔﺎﺭ ...ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .ﻗﺎﻝ ﺗﻌﺎﱃ ) :ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺳﻮﺍﺀ ﻋﻠﻴﻬﻢ ﺃﺃﻧﺬﺭﻬﺗﻢ ﺃﻡ ﱂ ﺗﻨﺬﺭﻫﻢ ﻻ ﻳﺆﻣﻨﻮﻥ( ﻓﻬﺆﻻﺀ ﻣﺘﺴﺎﻭ ﻟﺪﻳﻬﻢ ﲣﻮﻳﻔﻬﻢ ﺃﻭ ﻋﺪﻣﻪ ،ﻷﻥ ﺍﷲ ﻗﺪ ﺣﻜﻢ ﺑﻌﻠﻤﻪ ﺍﻟﺴﺎﺑﻖ ﺑﻜﻔﺮﻫﻢ ﻭﺑﻘﺎﺋﻬﻢ ﰲ ﺍﻟﺸﻘﺎﻭﺓ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻓﻄﺒﻊ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﻓﻼ ﺗﻔﻬﻢ ﺧﲑﹰﺍ ﻭﻻ ﺗﻌﻴﻪ ،ﻭﻻ ﻳﺴﻤﻌﻮﻥ ﺍﳊﻖ ﻭﻻ ﻳﻨﺘﻔﻌﻮﻥ ﺑﻪ، ﻭﻋﻠﻰ ﺃﺑﺼﺎﺭﻫﻢ ﻏﻄﺎﺀ ﻓﻼ ﻳﺮﻭﻥ ﻧﻮﺭ ﺍﳍﺪﻯ ﻭﳍﻢ ﻋﺬﺍﺏ ﻋﻈﻴﻢ) :ﺧﺘﻢ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﻭﻋﻠﻰ ﲰﻌﻬﻢ ﻭﻋﻠﻰ ﺃﺑﺼﺎﺭﻫﻢ ﻏﺸﺎﻭﺓ ﻭﳍﻢ ﻋﺬﺍﺏ ﻋﻈﻴﻢ(. ﻭﺍﻟﻜﻔﺮ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ :ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺣﻮﺍﻝ ﻛﻔﺮ ﺇﻧﻜﺎﺭ ،ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﳌﻼﺣﺪﺓ ،ﻭﻛﻔﺮ ﺟﺤﻮﺩ ،ﻛﻜﻔﺮ ﺇﺑﻠﻴﺲ ﻭﻓﺮﻋﻮﻥ، ﻭﻛﻔﺮ ﻋﻨﺎﺩ ،ﻛﻜﻔﺮ ﺃﰉ ﻃﺎﻟﺐ ﺣﻴﺚ ﻗﺎﻝ: ﻭﻟﻘﺪ ﻋﻠﻤﺖ ﺑﺄﻥ ﺩﻳﻦ ﳏﻤﺪ ...ﻣﻦ ﺧﲑ ﺃﺩﻳﺎﻥ ﺍﻟﱪﻳﺔ ﺩﻳﻨﹰﺎ ﻟﻮﻻ ﺍﳌﻼﻣﺔ ﺃﻭ ﺣﺬﺍﺭ ﻣﺴﺒﺔ ...ﻟﻮﺟﺪﺗﲏ ﲰﺤﹰﺎ ﺑﺬﺍﻙ ﻣﺒﻴﻨﺎﹰ ﻭﻛﻔﺮ ﻧﻔﺎﻕ ﻛﻤﻨﺎﻓﻘﻲ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﺻﻞ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﻈﻬﺮﻭﻥ ﰲ ﻛﻞ ﻋﺼﺮ ﻭﻭﻗﺖ .ﻭﺍﻟﻨﻔﺎﻕ ﻫﻮ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﻋﺪﻡ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ ،ﻓﺎﳌﻨﺎﻓﻘﻮﻥ ﻳﻈﻬﺮﻭﻥ ﺍﻹﺳﻼﻡ ﻭﻳﺆﺩﻭﻥ ﺍﻟﺸﻌﺎﺋﺮ ﻭﻟﻜﻨﻬﻢ ﻳﺒﻄﻨﻮﻥ ﺍﻟﻜﻔﺮ
ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺫﻛﺮﻫﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺛﻼﺛﺔ ﻋﺸﺮﺓ ﺍﻳﺔ . ﻗﺎﻝ ﺗﻌﺎﱃ) :ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﺎ ﻫﻢ ﲟﺆﻣﻨﲔ ﳜﺎﺩﻋﻮﻥ ﺍﷲ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻣﺎ ﳜﺪﻋﻮﻥ ﺇﻻ ﺃﻧﻔﺴﻬﻢ ﻭﻣﺎ ﻳﺸﻌﺮﻭﻥ(. ﻳﻌﺘﻘﺪﻭﻥ ﲜﻬﻠﻬﻢ ﺃﻬﻧﻢ ﺑﺬﻟﻚ ﳜﺪﻋﻮﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺃﻥ ﺫﻟﻚ ﻳﻨﻔﻌﻬﻢ ﻛﻤﺎ ﳜﺪﻋﻮﻥ ﺍﳌﺆﻣﻨﲔ .ﻓﻴﻌﺘﱪﻭﻬﻧﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﳚﺮﻭﻥ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻣﻬﻢ ،ﻭﻟﻜﻨﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻜﻮﻧﻮﻥ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ﻓﻤﺎ ﳜﺪﻋﻮﻥ ﺇﻻ ﺃﻧﻔﺴﻬﻢ ﻭﻣﺎ ﻳﺸﻌﺮﻭﻥ. ) ﰲ ﻗﻠﻮﻬﺑﻢ ﻣﺮﺽ( ،ﺷﻚ) ،ﻓﺰﺍﺩﻫﻢ ﺍﷲ ﻣﺮﺿﹰﺎ ﻭﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﲟﺎ ﻛﺎﻧﻮ ﺍ ﻳﻜﺬﺑﻮﻥ ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﻻ ﺗﻔﺴﺪﻭﺍ ﰲ ﺍﻷﺭﺽ ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﳓﻦ ﻣﺼﻠﺤﻮﻥ ﺃﻻ ﺇﻬﻧﻢ ﻫﻢ ﺍﳌﻔﺴﺪﻭﻥ ﻭﻟﻜﻦ ﻻ ﻳﺸﻌﺮﻭﻥ( ﻷﻬﻧﻢ ﻳﻈﻨﻮﻥ ﺑﻔﻌﻠﻬﻢ ﻫﺬﺍ ﻣﻦ ﺍﳋﺪﺍﻉ ﻭﺍﻟﻨﻔﺎﻕ ،ﻭﻣﺎ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻧﻪ ﺻﻼﺡ ﻓﻼ ﻳﺸﻌﺮﻭﻥ ﲟﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﳍﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺟﺰ ﺍﺀ ﻛﻔﺮﻫﻢ ﻭﻧﻔﺎﻗﻬﻢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .ﻳﺴﺘﻬﺰﺋﻮﻥ ﺑﺎﳌﺘﻤﺴﻜﲔ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﻳﻌﺘﱪﻭﻬﻧﻢ ﺃﻬﻧﻢ ﻫﻢ ﺍﻟﺴﻔﻬﺎﺀ ﻭﻳﺘﻨﺪﺭﻭﻥ ﻬﺑﻢ ﰲ ﳎﺎﻟﺴﻬﻢ ﻭﺧﻠﻮﺍﻬﺗﻢ ،ﻓﺈﺫﺍ ﻗﻴﻞ ﳍﻢ) :ﺁﻣﻨﻮﺍ ﻛﻤﺎ ﺁﻣﻦ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ ﺃﻧﺆﻣﻦ ﻛﻤﺎ ﺁﻣﻦ ﺍﻟﺴﻔﻬﺎﺀ ﺃﻻ ﺇﻬﻧﻢ ﻫﻢ ﺍﻟﺴﻔﻬﺎﺀ ﻭﻟﻜﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ﻭﺇﺫﺍ ﻟﻘﻮﺍ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻗﺎﻟﻮﺍ ﺁﻣﻨﺎ ﻭﺇﺫﺍ ﺧﻠﻮﺍ ﺇﱃ ﺷﻴﺎﻃﻴﻨﻬﻢ ﻗﺎﻟﻮﺍ ﺇﻧﺎ ﻣﻌﻜﻢ ﺇﳕﺎ ﳓﻦ ﻣﺴﺘﻬﺰﺋﻮﻥ(، ﻓﻠﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﺟﻬﺎﻥ) :ﺍﷲ ﻳﺴﺘﻬﺰﺉ ﻬﺑﻢ ﻭﳝﺪﻫﻢ ﰲ ﻃﻐﻴﺎﻬﻧﻢ ﻳﻌﻤﻬﻮﻥ( ﻓﻬﺬﺍ ﺟﻮﺍﺏ ﳍﻢ ﻭﻣﻘﺎﺑﻠﺔ ﻋﻠﻰ ﺻﻨﻴﻌﻬﻢ ﺣﻴﺚ ﻳﺄﺗﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺧﻠﻒ ﺍﳌﺆﻣﻨﲔ ﻓﻴﻘﻮﻟﻮﻥ) :ﺍﻧﻈﺮﻭﻧﺎ ﻧﻘﺘﺒﺲ ﻣﻦ ﻧﻮﺭﻛﻢ ﻗﻴﻞ ﺍﺭﺟﻌﻮﺍ ﻭﺭﺍﺀﻛﻢ ﻓﺎﻟﺘﻤﺴﻮﺍ ﻧﻮﺭﹰﺍ ﻓﻀﺮﺏ ﺑﻴﻨﻬﻢ ﺑﺴﻮﺭ ﻟﻪ ﺑﺎﺏ ﺑﺎﻃﻨﻪ ﻓﻴﻪ ﺍﻟﺮﲪﺔ ﻭﻇﺎﻫﺮﻩ ﻣﻦ ﻗﺒﻠﻪ ﺍﻟﻌﺬﺍﺏ( ) .ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻭﺍ ﺍﻟﻀﻼﻟﺔ ﺑﺎﳍﺪﻯ ﻓﻤﺎ ﺭﲝﺖ ﲡﺎﺭﻬﺗﻢ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻬﺘﺪﻳﻦ ﻣﺜﻠﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻗﺪ ﻧﺎﺭﹰﺍ ﻓﻠﻤﺎ ﺃﺿﺎﺀﺕ ﻣﺎ ﺣﻮﻟﻪ ﺫﻫﺐ ﺍﷲ ﺑﻨﻮﺭﻫﻢ ﻭﺗﺮﻛﻬﻢ ﰲ ﻇﻠﻤﺎﺕ ﻻ ﻳﺒﺼﺮﻭﻥ ﺻﻢ ﺑﻜﻢ ﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ( ،ﺃﺿﺎﺀﺕ ﳍﻢ ﻧﺎﺭ ﺍﻹﳝﺎﻥ ﻓﺄﺑﺼﺮﻭﺍ ﰲ ﺿﻮﺋﻬﺎ ﻣﻮﺍﻗﻊ ﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻝ ﰒ ﻃﻔﺊ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﻭﺑﻘﻴﺖ ﻧﺎﺭﹰﺍ ﺗﺄﺟﺞ ﺫﺍﺕ ﳍﺐ ﻭﺍﺷﺘﻌﺎﻝ ،ﻓﻬﻢ ﺑﺘﻠﻚ ﺍﻟﻨﺎﺭ ﻣﻌﺬﺑﻮﻥ ﻭﰲ ﺗﻠﻚ ﺍﻟﻈﻠﻤﺎﺕ ﺐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﻴﻪ ﻇﻠﻤﺎﺕ ﻭﺭﻋﺪ ﻭﺑﺮﻕ ﳚﻌﻠﻮﻥ ﺃﺻﺎﺑﻌﻬﻢ ﰲ ﺁﺫﺍﻬﻧﻢ ﻣﻦ ﺍﻟﺼﻮﺍﻋﻖ ﺣﺬﺭ ﺍﳌﻮﺕ ﻭﺍﷲ ﻳﻌﻤﻬﻮﻥ ) ﺃﻭ ﻛﺼﻴ ﹴ ﳏﻴﻂ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ(. ﺻﺎﺏ ﻋﻠﻴﻬﻢ ﺻﻴﺐ ﺍﻟﻮﺣﻲ ﻭﻓﻴﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ ﻓﻠﻢ ﻳﺴﻤﻌﻮﺍ ﻣﻨﻪ ﺇﻻ ﺭﻋﺪ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﻓﺠﻌﻠﻮﺍ ﺃﺻﺎﺑﻌﻬﻢ ﰲ ﺁﺫﺍﻬﻧﻢ ﻭﺍﺳﺘﻐﺸﻮﺍ ﺛﻴﺎﻬﺑﻢ ﻭﺿﻌﻔﺖ ﺑﺼﺎﺋﺮﻫﻢ ﻋﻤﺎ ﰲ ﺍﻟﺼﻴﺐ ﻣﻦ ﺑﺮﻭﻕ ﺃﻧﻮﺍﺭﻩ ﻭﺿﻴﺎﺀ ﻣﻌﺎﻧﻴﻪ ﻭﻋﺠﺰﺕ ﺃﲰﺎﻋﻬﻢ ﻋﻦ ﺗﻠﻘﻲ ﻣﺎ ﻓﻴﻪ ،ﻓﻘﺎﻣﻮﺍ ﻋﻨﺪ ﺫﻟﻚ ﺣﻴﺎﺭﻯ ﰲ ﺃﻭﺩﻳﺔ ﺍﻟﺘﻴﻪ ﻭﺍﻟﻌﻤﻰ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٥ﺍﻟﺒﻘﺮﺓ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ :ﳋﻄﺮ ﺍﳌﻨﺎﻓﻘﲔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻻﻣﺔ ﺫﻛﺮﻫﻢ ﺍﷲ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﺛﻼﺙ ﻋﺸﺮﺓ ﺍﻳﺔ . ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﳌﺬﺑﺬﺑﻮﻥ ﺍﳌﺮﺍﺀﻭﻥ ،ﺍﻟﺬﻳﻦ ﺍﺫﺍ ﻗﺎﻣﻮﺍ ﺇﱃ ﺍﻟﺼﻼﺓ ﻗﺎﻣﻮﺍ ﻛﺴﺎﱃ ﻭﻻ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﻗﻠﻴ ﻼﹰ ،ﳍﻢ ﻣﻦ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻭﲨﺎﻝ ﰲ ﺍﻷﺟﺴﺎﻡ ﻛﺄﻬﻧﻢ ﺧﺸﺐ ﻣﺴﻨﺪﺓ ،ﺃﺣﺪﻫﻢ )ﻳﺸﻬﺪ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻭﻫﻮ ﺃﻟﺪ ﺍﳋﺼﺎﻡ ﺇﺫﺍ ﺗﻮﱃ ﺳﻌﻰ ﰲ ﺍﻷﺭﺽ ﻟﻴﻔﺴﺪ ﻓﻴﻬﺎ ﻭﻳﻬﻠﻚ ﺍﳊﺮﺙ ﻭﺍ ﻟﻨﺴﻞ ﻭﺍﷲ ﻻ ﳛﺐ ﺍﻟﻔﺴﺎﺩ(. ﻫﺬﻩ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﻳﻨﺘﺸﺮﻭﻥ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﻳﺘﻜﻠﻤﻮﻥ ﺑﻠﻐﺘﻬﻢ ﻭﻣﻦ ﺑﲏ ﺟﻠﺪﻬﺗﻢ ،ﻭﻫﻢ ﺃﺷﺪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻜﻔﺎﺭ .ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ ﻛﻞ ﻣﻨﺎﻓﻖ ﻋﻠﻴﻢ ﺍﻟﻠﺴﺎﻥ(( ﻷﻧﻪ ﻳﺴﺘﺨﺪﻡ ﻫﺬﻩ
ﺍﻟﻠﻐﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ ﰲ ﺗﻀﻠﻴﻞ ﺍﻷﻣﺔ ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺘﻠﻮﻥ ﺑﺄﻟﻮﺍﻥ ﻋﺪﺓ ،ﻭﻟﻪ ﻭﺟﻬﺎﻥ ﻳﺄﰐ ﻟﻜ ﹴﻞ ﺑﻮﺟﻪ .ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﺇﻥ ﻣﻦ ﺷﺮ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺫﺍ ﺍﻟﻮﺟﻬﲔ(( ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻭﺟﻬﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻥ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﺴﺎﻧﺎﻥ ﻣﻦ ﻧﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻛﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. ﺃﻗﻮﻝ ﻫﺆﻻﺀ ﺧﻄﺮ ﻋﻠﻰ ﺍﻷﻣﺔ ﻷﻬﻧﻢ ﻳﺘﻜﻠﻤﻮﻥ ﻟﻐﺘﻨﺎ ،ﻭﺃﲰﺎﺅﻫﻢ ﻣﺜﻞ ﺃﲰﺎﺋﻨﺎ ،ﻭﺯﻳﻬﻢ ﻣﺜﻞ ﺯﻳﻨﺎ ،ﻭﻳﺼﻠﻮﻥ ﻭﻳﺼﻮﻣﻮﻥ ﻭﳛﺠﻮﻥ .ﻭﻟﻜﻦ ﻣﻦ ﺭﺃﻯ ﳎﺎﻟﺴﻬﻢ ﻭﻣﻘﺎﻻﻬﺗﻢ ﻭﺁﺭﺍﺀﻫﻢ ﻟﻌﺮﻓﻬﻢ ﰲ ﳊﻦ ﺍﻟﻘﻮﻝ ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻳﻮﺍﻟﻮﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻳﺸﺎﺭﻛﻮﻬﻧﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻭﻳﺼﺮﻓﻮﻥ ﺍﻫﺘﻤﺎﻡ ﺍﻷﻣﺔ ﺇﱃ ﺍﻟﺘﻮﺍﻓﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﻛﺎﻻﻫﺘﻤﺎﻡ ﺑﺎﻵﺛﺎﺭ ﻭﺍﻟﺘﻔﺎﺧﺮ ﻬﺑﺎ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﳉﺎﻫﻠﻲ ﻭﺳﲑﻬﺗﻢ ،ﻛﻞ ﺫﻟﻚ ﺣﱴ ﻳﻔﺼﻠﻮﺍ ﺍﻷﻣﺔ ﻋﻦ ﺳﲑﺓ ﻧﺒﻴﻬﻢ ﻭﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﺇﻣﺎﺗﺔ ﺭﻭﺡ ﺍﳉﻬﺎﺩ ﰲ ﻧﻔﻮﺱ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ .ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ. ﺇﻥ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻣﻦ ﺍﻟﺴﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ ،ﻳﻘﻮﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺇﻥ ﻓﻴﻬﺎ ﺃﻟﻒ ﺃﻣﺮ ﻭﺃﻟﻒ ﻬﻧﻲ ﻭﺃﻟﻒ ﺧﱪ ،ﻭﻓﻴﻬﺎ ﺃﻋﻈﻢ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻻ ﻭﻫﻲ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﺍﻟﱵ ﻣﻦ ﻗﺮﺃﻫﺎ ﰲ ﻳﻮﻡ ﻻ ﻳﻘﺮﺑﻪ ﺷﻴﻄﺎﻥ ،ﻭﻣﻦ ﻗﺮﺃﻫﺎ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺇﻻ ﺃﻥ ﳝﻮﺕ ،ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﻗﺮﺃﻫﺎ ﰲ ﺑﻴﺘﻪ ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﺪﺧﻠﻪ ﻛﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ )) :ﺍﻗﺮﺅﻭﺍ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﺑﻴﻮﺗﻜﻢ ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﺪﺧﻞ ﺑﻴﺘﹰﺎ ﻳﻘﺮﺃ ﻓﻴﻪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ .ﺍﻗﺮﺅﻭﺍ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﺈﻥ ﺃﺧﺬﻫﺎ ﺑﺮﻛﻪ ﻭﺗﺮﻛﻬﺎ ﺣﺴﺮﺓ ﻭﻻ ﺗﺴﺘﻄﻴﻌﻬﺎ ﺍﻟﺒﻄﻠﺔ(( .ﻛﻤﺎ ﺃﻥ ﺍﻵﻳﺘﲔ ﺍﻟﻠﺘﲔ ﰲ ﺁﺧﺮﻫﺎ ﻣﻦ ﻗﺮﺃﳘﺎ ﰲ ﻟﻴﻠﺔ ﻛﻔﺘﺎﻩ ،ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻞ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ،ﻭﺃﻧﻪ ﺣﺾ ﻋﻠﻰ ﻗﺮﺍﺀﻬﺗﺎ ﺣﻴﺚ ﻗﺎﻝ )) :ﺍﻗﺮﺀﻭﺍ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻠﺘﲔ ﰲ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﺈﻥ ﺭﰊ ﺃﻋﻄﺎﻧﻴﻬﻤﺎ ﻣﻦ ﲢﺖ ﺍﻟﻌﺮﺵ((. ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ :ﺇﻥ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺣﺼﻦ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺣﺼﻦ ﻣﻦ ﺍﻟﺴﺤﺮ ﻓﻠﻤﺎﺫﺍ ﻻ ﳓﺼﻦ ﺑﻴﻮﺗﻨﺎ ﻭﺃﻧﻔﺴﻨﺎ ﺑﻘﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺩﺍﺧﻞ ﺍﻟﺒﻴﻮﺕ؟ ﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﺘﻬﺎﻓﺖ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺪﺟﺎﺟﻠﺔ ﻭﺍﳌﺸﻌﻮﺫﻳﻦ ،ﳌﺎﺫﺍ ﻧﺴﻬﻞ ﺩﺧﻮﻝ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺑﻴﻮﺗﻨﺎ ﺑﺎﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﳌﻌﺎﺯﻑ ﻭﺗﻌﻠﻴﻖ ﺍﻟﺼﻮﺭ ﻭﻓﻌﻞ ﺍﳌﻌﺎﺻﻲ ﻭﺍﳌﻨﻜﺮﺍﺕ ،ﻓﺈﺫﺍ ﻣﺎ ﺃﺻﺎﺏ ﺃﺣﺪﻧﺎ ﺷﻲﺀ ﻣﻦ ﺍﳌﺲ ﺃﻭ ﺍﻟﺴﺤﺮ ...ﻫﺮﻋﻨﺎ ﺇﱃ ﺍﻟﺴﺤﺮﺓ ..ﻓﻨﻘﻊ ﰲ ﻣﺼﻴﺒﺔ ﻋﻈﻴﻤﺔ ،ﻣﺼﻴﺒﺔ ﰲ ﺍﻟﺪ ﻳﻦ ،ﺣﻴﺚ ﻣﻦ ﺫﻫﺐ ﺇﱃ ﻛﺎﻫﻦ ﻭﺻﺪﻗﻪ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻧﺘﺮﻙ ﺍﻟﺸﻔﺎﺀ ﻭﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻭﻛﺄﻧﻨﺎ ﻻ ﻧﺼﺪﻕ ﻧﺒﻴﻨﺎ ﺻﻞ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺫﻟﻚ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) (٦ﺍﻟﺒﻘﺮﺓ ٣- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻝ ﺍﷲ -ﺗﻌﺎﱃ َ " :-ﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻉ ﹶﻟﻨَﺎ ﲔ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ْﺩ ُ ﻣُﻮﺳَﻰ ِﻟ ﹶﻘ ْﻮ ِﻣ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُﻛﹸ ْﻢ ﹶﺃ ﹾﻥ َﺗ ﹾﺬَﺑ ﺤُﻮﺍ َﺑ ﹶﻘ َﺮ ﹰﺓ ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺗَﺘﱠ ﺨِﺬﹸﻧَﺎ ﻫُﺰُﻭًﺍ ﻗﹶﺎ ﹶﻝ ﹶﺃﻋُﻮ ﹸﺫ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠ َ ﻚ ﻉ ﹶﻟﻨَﺎ َﺭﺑﱠ َ ﻚ ﻓﹶﺎ ﹾﻓﻌَﻠﹸﻮﺍ ﻣَﺎ ُﺗ ْﺆ َﻣﺮُﻭ ﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ْﺩ ُ ﻚ ُﻳَﺒﻴﱢ ْﻦ ﹶﻟﻨَﺎ ﻣَﺎ ِﻫ َﻲ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻪُ َﻳﻘﹸﻮ ﹸﻝ ﺇﹺﻧﱠﻬَﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﻟﹶﺎ ﻓﹶﺎﺭﹺﺽٌ َﻭﻟﹶﺎ ﺑﹺﻜﹾﺮٌ ﻋَﻮَﺍﻥﹲ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ َﺭﺑﱠ َ ﻚ ُﻳَﺒﻴﱢ ْﻦ ﻟﹶﻨَﺎ ﻣَﺎ ِﻫ َﻲ ﹺﺇﻥﱠ ﺍﹾﻟَﺒ ﹶﻘ َﺮ ﻉ ﻟﹶﻨَﺎ َﺭﺑﱠ َ ﺴﺮﱡ ﺍﻟﻨﱠﺎ ِﻇﺮﹺﻳ َﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ْﺩ ُ ﺻ ﹾﻔﺮَﺍ ُﺀ ﻓﹶﺎﻗِﻊٌ ﻟﹶﻮْﻧُﻬَﺎ َﺗ ُ ُﻳَﺒﻴﱢ ْﻦ ﻟﹶﻨَﺎ ﻣَﺎ ﻟﹶﻮْﻧُﻬَﺎ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻪُ َﻳﻘﹸﻮ ﹸﻝ ﺇﹺﻧﱠﻬَﺎ َﺑﹶﻘ َﺮ ﹲﺓ َ ﺴﻠﱠ َﻤ ﹲﺔ ﻟﹶﺎ ِﺷَﻴ ﹶﺔ ﺙ ﻣُ َ ﺤ ْﺮ ﹶ ﺽ َﻭﻟﹶﺎ ﺗَﺴْﻘِﻲ ﺍﹾﻟ َ َﺗﺸَﺎَﺑ َﻪ َﻋﹶﻠ ْﻴﻨَﺎ ﻭَﺇﹺﻧﱠﺎ ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹶﻟ ُﻤ ْﻬَﺘﺪُﻭ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻪُ َﻳﻘﹸﻮ ﹸﻝ ﺇﹺﻧﱠﻬَﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﻟﹶﺎ ﺫﹶﻟﹸﻮﻝﹲ ﺗُِﺜﲑُ ﺍﹾﻟﹶﺄ ْﺭ َ ﺤﻖﱢ ﻓﹶﺬﹶﺑَ ﺤُﻮﻫَﺎ َﻭﻣَﺎ ﻛﹶﺎﺩُﻭﺍ َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ َﻭﹺﺇ ﹾﺫ ﹶﻗَﺘ ﹾﻠُﺘ ْﻢ َﻧ ﹾﻔﺴًﺎ ﻓﹶﺎﺩﱠﺍ َﺭﹾﺃُﺗ ْﻢ ﻓِﻴ َﻬﺎ ﻭَﺍﻟﻠﱠﻪُ ُﻣﺨْﺮﹺﺝٌ ﻣَﺎ ﹸﻛ ْﻨُﺘ ْﻢ َﺗ ﹾﻜُﺘﻤُﻮ ﹶﻥ ﺖ ﺑﹺﺎﹾﻟ َ ﻓِﻴﻬَﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺍﻟﹾﺂ ﹶﻥ ﹺﺟ ﹾﺌ َ ﺤﻴﹺﻲ ﺍﻟﻠﱠ ُﻪ ﺍﻟﹾﻤَﻮْﺗَﻰ َﻭُﻳﺮﹺﻳ ﹸﻜ ْﻢ ﺁﻳَﺎِﺗ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ". ﻚ ُﻳ ْ ﺿ ﹺﺮﺑُﻮ ُﻩ ﺑﹺﺒَﻌْﻀِﻬَﺎ ﹶﻛ ﹶﺬِﻟ َ ﻓﹶﻘﹸﻠﹾﻨَﺎ ﺍ ْ
ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺒﻴﺪﺓ ﺍﻟﺴﻠﻤﺎﱐ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﳎﺎﻫﺪ ﻭﺍﻟﺴﺪﻱ ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ :ﻛﺎﻥ ﺭﺟﻞ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺜﲑ ﺍﳌﺎﻝ ،ﻭﻛﺎﻥ ﺷﻴﺨﺎ ﻛﺒﲑﺍ ﻭﻟﻪ ﺑﻨﻮ ﺃﺥ ﻭﻛﺎﻧﻮﺍ ﻳﺘﻤﻨﻮﻥ ﻣﻮﺗﻪ؛ ﻟﲑﺛﻮﻩ ﻓﻌﻤﺪ ﺃﺣﺪﻫﻢ ﻓﻘﺘﻠﻪ ﰲ ﺍﻟﻠﻴﻞ ،ﻭﻃﺮﺣﻪ ﰲ ﳎﻤﻊ ﺍﻟﻄﺮﻕ ﻭﻳﻘﺎﻝ :ﻋﻠﻰ ﺑﺎﺏ ﺭﺟﻞ ﻣﻨﻬﻢ .ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺍﻟﻨﺎﺱ ﺍﺧﺘﺼﻤﻮﺍ ﻓﻴﻪ ،ﻭﺟﺎﺀ ﺍﺑﻦ ﺃﺧﻴﻪ ﻓﺠﻌﻞ ﻳﺼﺮﺥ ﻭﻳﺘﻈﻠﻢ ﻓﻘﺎﻟﻮﺍ: ﻣﺎ ﻟﻜﻢ ﲣﺘﺼﻤﻮﻥ ﻭﻻ ﺗﺄﺗﻮﻥ ﻧﱯ ﺍﷲ ،ﻓﺠﺎﺀ ﺍﺑﻦ ﺃﺧﻴﻪ ﻓﺸﻜﻰ ﺃﻣﺮ ﻋﻤﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻣﻮﺳﻰ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،-ﻓﻘﺎﻝ ﻣﻮﺳﻰ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :-ﺃﻧﺸﺪ ﺍﷲ ﺭﺟﻼ ﻋﻨﺪﻩ ﻋﻠﻢ ﻣﻦ ﺃﻣﺮ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﺇﻻ ﺃﻋﻠﻤﻨﺎ ﺑﻪ .ﻓﻠﻢ ﻳﻜﻦ ﻋﻨﺪ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻠﻢ، ﻭﺳﺄﻟﻮﻩ ﺃﻥ ﻳﺴﺄﻝ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺭﺑﻪ -ﻋﺰ ﻭﺟﻞ ،-ﻓﺴﺄﻝ ﺭﺑﻪ -ﻋﺰ ﻭﺟﻞ -ﰲ ﺫﻟﻚ ﻓﺄﻣﺮﻩ ﺍﷲ ﺃﻥ ﻳﺄﻣﺮﻫﻢ ﺑﺬﺑﺢ ﺨ ﹸﺬﻧَﺎ ﻫُﺰُﻭًﺍ ﻳﻌﻨﻮﻥ؛ ﳓﻦ ﻧﺴﺄﻟﻚ ﻋﻦ ﺃﻣﺮ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﻭﺃﻧﺖ ﺗﻘﻮﻝ ﺑﻘﺮﺓ ،ﻓﻘﺎﻝ :ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُﻛﹸ ْﻢ ﹶﺃ ﹾﻥ َﺗ ﹾﺬَﺑ ﺤُﻮﺍ َﺑﹶﻘ َﺮ ﹰﺓ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃَﺗﺘﱠ ِ ﲔ " ﺃﻱ؛ ﺃﻋﻮﺫ ﺑﺎﷲ ﺃﻥ ﺃﻗﻮﻝ ﻋﻨﻪ ﻏﲑ ﻣﺎ ﺃﻭﺣﻰ ﺇﱄ .ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻫﺬﺍ " .ﻗﹶﺎ ﹶﻝ ﹶﺃﻋُﻮ ﹸﺫ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠ َ ﺃﺟﺎﺑﲏ ﺣﲔ ﺳﺄﻟﺘﻪ ﻋﻤﺎ ﺳﺄﻟﺘﻤﻮﱐ ﻋﻨﻪ ﺃﻥ ﺃﺳﺄﻟﻪ ﻓﻴﻪ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﺒﻴﺪﺓ ﻭﳎﺎﻫﺪ ﻭﻋﻜﺮﻣﺔ ﻭﺍﻟﺴﺪﻱ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻏﲑ ﻭﺍﺣﺪ :ﻓﻠﻮ ﺃﻬﻧﻢ ﻋﻤﺪﻭﺍ ﺇﱃ ﺃﻱ ﺑﻘﺮﺓ ﻓﺬﲝﻮﻫﺎ ﳊﺼﻞ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ،ﻭﻟﻜﻨﻬﻢ ﺷﺪﺩﻭﺍ ﻓﺸﺪﺩ ﺍﷲ ﻋﻠﻴﻬﻢ .ﻭﻗﺪ ﻭﺭﺩ ﻓﻴﻪ ﺣﺪﻳﺚ ﻣﺮﻓﻮﻉ ،ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﺿﻌﻒ ،ﻓﺴﺄﻟﻮﺍ ﻋﻦ ﺻﻔﺘﻬﺎ ﰒ ﻋﻦ ﻟﻮﻬﻧﺎ ﰒ ﻋﻦ ﺳﻨﻬﺎ ﻓﺄﺟﻴﺒﻮﺍ ﲟﺎ ﻋﺰ ﻭﺟﻮﺩﻩ ﻋﻠﻴﻬﻢ، ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﺗﻔﺴﲑ ﺫﻟﻚ ﻛﻠﻪ ﰲ " ﺍﻟﺘﻔﺴﲑ". ﻭﺍﳌﻘﺼﻮﺩ ﺃﻬﻧﻢ ﺃﻣﺮﻭﺍ ﺑﺬﺑﺢ ﺑﻘﺮﺓ ﻋﻮﺍﻥ؛ ﻭﻫﻲ ﺍﻟﻮﺳﻂ ﺑﲔ ﺍﻟﻨﺼﻒ ﺍﻟﻔﺎﺭﺽ ﻭﻫﻲ ﺍﻟﻜﺒﲑﺓ ﻭﺍﻟﺒﻜﺮ ﻭﻫﻲ ﺍﻟﺼﻐﲑﺓ .ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﳎﺎﻫﺪ ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻋﻜﺮﻣﺔ ﻭﺍﳊﺴﻦ ﻭﻗﺘﺎﺩﺓ ﻭﲨﺎﻋﺔ .ﰒ ﺷﺪﺩﻭﺍ ﻭﺿﻴﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻓﺴﺄﻟﻮﺍ ﻋﻦ ﻟﻮﻬﻧﺎ ﻚ ﻉ ﻟﹶﻨَﺎ َﺭﺑﱠ َ ﻓﺄﻣﺮﻭﺍ ﺑﺼﻔﺮﺍﺀ ﻓﺎﻗﻊ ﻟﻮﻬﻧﺎ ﺃﻱ ﻣﺸﺮﺏ ﲝﻤﺮﺓ ﺗﺴﺮ ﺍﻟﻨﺎﻇﺮﻳﻦ ،ﻭﻫﺬﺍ ﺍﻟﻠﻮﻥ ﻋﺰﻳﺰ .ﰒ ﺷﺪﺩﻭﺍ ﺃﻳﻀﺎ ﻓﻘﺎﻟﻮﺍ :ﺍ ْﺩ ُ ُﻳَﺒﻴﱢ ْﻦ ﻟﹶﻨَﺎ ﻣَﺎ ِﻫ َﻲ ﹺﺇﻥﱠ ﺍﹾﻟَﺒ ﹶﻘ َﺮ َﺗﺸَﺎَﺑ َﻪ َﻋﹶﻠ ْﻴﻨَﺎ َﻭﹺﺇﻧﱠﺎ ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹶﻟ ُﻤ ْﻬَﺘﺪُﻭ ﹶﻥ ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ :ﻟﻮﻻ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺳﺘﺜﻨﻮﺍ ﳌﺎ ﺃﻋﻄﻮﺍ ﻭﰲ ﺻﺤﺘﻪ ﻧﻈﺮ ﻭﺍﷲ ﺃﻋﻠﻢ .ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻪُ َﻳﻘﹸﻮ ﹸﻝ ﺇﹺﻧﱠﻬَﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﻟﹶﺎ ﺫﹶﻟﹸﻮﻝﹲ ﺗُِﺜﲑُ ﺤﻖﱢ ﹶﻓ ﹶﺬَﺑ ﺤُﻮﻫَﺎ َﻭﻣَﺎ ﻛﹶﺎﺩُﻭﺍ َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ ﻭﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺖ ﺑﹺﺎ ﹾﻟ َ ﺴﻠﱠ َﻤ ﹲﺔ ﻟﹶﺎ ِﺷَﻴ ﹶﺔ ﻓِﻴﻬَﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺍﻟﹾﺂ ﹶﻥ ﹺﺟﹾﺌ َ ﺙ ﻣُ َ ﺤ ْﺮ ﹶ ﺽ َﻭﻟﹶﺎ ﺗَﺴْﻘِﻲ ﺍﹾﻟ َ ﺍ ﹾﻟﹶﺄ ْﺭ َ ﺃﺿﻴﻖ ﳑﺎ ﺗﻘﺪﻡ ﺣﻴﺚ ﺃﻣﺮﻭﺍ ﺑﺬﺑﺢ ﺑﻘﺮﺓ ﻟﻴﺴﺖ ﺑﺎﻟﺬﻟﻮﻝ ﻭﻫﻲ ﺍﳌﺬﻟﻠﺔ ﺑﺎﳊﺮﺍﺛﺔ ﻭﺳﻘﻰ ﺍﻷﺭﺽ ﺑﺎﻟﺴﺎﻧﻴﺔ ﻣﺴﻠﻤﺔ ﻭﻫﻲ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﻻ ﻋﻴﺐ ﻓﻴﻬﺎ .ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻗﺘﺎﺩﺓ ﻭﻗﻮﻟﻪ :ﻟﹶﺎ ِﺷَﻴ ﹶﺔ ﻓِﻴﻬَﺎ ﺃﻱ؛ ﻟﻴﺲ ﻓﻴﻬﺎ ﻟﻮﻥ ﳜﺎﻟﻒ ﻟﻮﻬﻧﺎ ﺑﻞ ﻫﻲ ﻣﺴﻠﻤﺔ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻭﻣﻦ ﳐﺎﻟﻄﺔ ﺳﺎﺋﺮ ﺍﻷﻟﻮﺍﻥ ﻏﲑ ﻟﻮﻬﻧﺎ ،ﻓﻠﻤﺎ ﺣﺪﺩﻫﺎ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻭﺣﺼﺮﻫﺎ ﻬﺑﺬﻩ ﺍﻟﻨﻌﻮﺕ ﺤﻖﱢ ﻭﻳﻘﺎﻝ :ﺇﻬﻧﻢ ﱂ ﳚﺪﻭﺍ ﻫﺬﻩ ﺍﻟﺒﻘﺮﺓ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ ﺇﻻ ﻋﻨﺪ ﺭﺟﻞ ﻣﻨﻬﻢ ﻛﺎﻥ ﺑﺎﺭﺍ ﺑﺄﺑﻴﻪ ﺖ ﺑﹺﺎﹾﻟ َ ﻭﺍﻷﻭﺻﺎﻑ ﻗﹶﺎﻟﹸﻮﺍ ﺍﻟﹾﺂ ﹶﻥ ﹺﺟ ﹾﺌ َ ﻓﻄﻠﺒﻮﻫﺎ ﻣﻨﻪ ﻓﺄﰉ ﻋﻠﻴﻬﻢ ﻓﺄﺭﻏﺒﻮﻩ ﰲ ﲦﻨﻬﺎ ﺣﱴ -ﺃﻋﻄﻮﻩ ﻓﻴﻤﺎ ﺫﻛﺮ ﺍﻟﺴﺪﻱ -ﺑﻮﺯﻬﻧﺎ ﺫﻫﺒﺎ ﻓﺄﰉ ﻋﻠﻴﻬﻢ ﺣﱴ ﺃﻋﻄﻮﻩ ﺑﻮﺯﻬﻧﺎ ﻋﺸﺮ ﻣﺮﺍﺕ ﻓﺒﺎﻋﻬﺎ ﻣﻨﻬﻢ ﻓﺄﻣﺮﻫﻢ ﻧﱯ ﺍﷲ ﻣﻮﺳﻰ ﺑﺬﲝﻬﺎ ﻓﹶﺬﹶﺑَ ﺤُﻮﻫَﺎ َﻭﻣَﺎ ﻛﹶﺎﺩُﻭﺍ َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ ﺃﻱ؛ ﻭﻫﻢ ﻳﺘﺮﺩﺩﻭﻥ ﰲ ﺃﻣﺮﻫﺎ .ﰒ ﺃﻣﺮﻫﻢ ﻋﻦ ﺍﷲ ﺃﻥ ﻳﻀﺮﺑﻮﺍ ﺫﻟﻚ ﺍﻟﻘﺘﻴﻞ ﺑﺒﻌﻀﻬﺎ ،ﻗﻴﻞ :ﺑﻠﺤﻢ ﻓﺨﺬﻫﺎ .ﻭﻗﻴﻞ :ﺑﺎﻟﻌﻈﻢ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﻐﻀﺮﻭﻑ .ﻭﻗﻴﻞ: ﺑﺎﻟﺒﻀﻌﺔ ﺍﻟﱵ ﺑﲔ ﺍﻟﻜﺘﻔﲔ ،ﻓﻠﻤﺎ ﺿﺮ ﺑﻮﻩ ﺑﺒﻌﻀﻬﺎ ﺃﺣﻴﺎﻩ ﺍﷲ -ﺗﻌﺎﱃ -ﻓﻘﺎﻡ ﻭﻫﻮ ﺗﺸﺨﺐ ﺃﻭﺩﺍﺟﻪ ،ﻓﺴﺄﻟﻪ ﻧﱯ ﺍﷲ :ﻣﻦ ﻗﺘﻠﻚ؟ ﻗﺎﻝ ﺤﻴﹺﻲ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻤ ْﻮﺗَﻰ ﻭَﻳُﺮﹺﻳﻜﹸﻢْ ﺁﻳَﺎِﺗ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ ﻚ ُﻳ ْ ﻗﺘﻠﲏ ﺍﺑﻦ ﺃﺧﻲ.ﰒ ﻋﺎﺩ ﻣﻴﺘﺎ ﻛﻤﺎ ﻛﺎﻥ ،ﻗﺎﻝ ﺍﷲ -ﺗﻌﺎﱃ " :-ﹶﻛ ﹶﺬِﻟ َ " ﺃﻱ؛ ﻛﻤﺎ ﺷﺎﻫﺪﰎ ﺇﺣﻴﺎﺀ ﻫﺬﺍ ﺍﻟﻘﺘﻴﻞ ﻋﻦ ﺃﻣﺮ ﺍﷲ ﻟﻪ ،ﻛﺬﻟﻚ ﺃﻣﺮﻩ ﰲ ﺳﺎﺋﺮ ﺍﳌﻮﺗﻰ ،ﺇﺫﺍ ﺷﺎﺀ ﺇﺣﻴﺎﺀﻫﻢ ﺃﺣﻴﺎﻫﻢ ﰲ ﺳﺎﻋﺔ ﺲ ﻭَﺍ ِﺣ َﺪ ٍﺓ ﺍﻵﻳﺔ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﻭﺍﺣﺪﺓ ،ﻛﻤﺎ ﻗﺎﻝ:ﻣَﺎ َﺧ ﹾﻠﻘﹸﻜﹸ ْﻢ َﻭﻟﹶﺎ َﺑ ْﻌﺜﹸﻜﹸ ْﻢ ﹺﺇﻟﱠﺎ ﹶﻛَﻨ ﹾﻔ ﹴ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) ( ٧ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺸﺮﻱ ﻧﻔﺴﻪ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺕ ﺍﷲ" ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ":ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺸﺮﻱ ﻧﻔﺴﻪ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺕ ﺍﷲ ﻭﺍﷲ ﺭﺅﻭﻑ ﺑﺎﻟﻌﺒﺎﺩ" .ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﰲ ﺻﻬﻴﺐ ﺍﻟﺮﻭﻣﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ، ﺣﻴﻨﻤﺎ ﲣﻠﻰ ﻟﻠﻤﺸﺮﻛﲔ ﰲ ﻣﻜﺔ ﻋﻦ ﻛﻞ ﻣﺎﳝﻠﻚ ﻣﻘﺎﺑﻞ ﺃﻥ ﳜﻠﻮﻥ ﺳﺒﻴﻠﻪ ﻟﻴﻠﺤﻖ ﺑﺎﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ،ﺍﺣﺘﺠﺰﻭﻩ ﻭﻣﻨﻌﻮﻩ ﻣﻦ ﺍﳍﺠﺮﺓ ﻭﻗﺎﻝ ﻗﺎﺋﻠﻬﻢ ﻳﺎﺻﻬﻴﺐ ﺟﺌﺘﻨﺎ ﺻﻌﻠﻮﻛﹰﺎ ﻻﲤﻠﻚ ﺷﻴﺌﺎﹰ ،ﻭﺃﻧﺖ ﺍﻟﻴﻮﻡ ﺫﻭ ﻣﺎﻝ ﻛﺜﲑ! -ﻳﺴﺎﻭﻣﻮﻧﻪ -ﻓﻘﺎﻝ ﳍﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺃﺭﺃﻳﺘﻢ ﺇﻥ ﺩﻟﻠﺘﻜﻢ ﻋﻠﻰ ﻣﺎﱄ ﻫﻞ ﲣﻠﻮﻥ ﺳﺒﻴﻠﻲ؟ ﻗﺎﻟﻮﺍ :ﻧﻌﻢ .ﻓﺪﳍﻢ ﻋﻠﻰ ﻣﺎﻟﻪ ﲟﻜﺔ ﰒ ﺍﻧﻄﻠﻖ ﻣﻬﺎﺟﺮﹰﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻻﻳﻠﻮﻱ ﻋﻠىﺸﻲﺀ ﺗﺎﺭﻛﹰﺎ ﻛﻞ ﻣﺎﳝﻠﻚ ﺧﻠﻒ ﻇﻬﺮﻩ ﻭﻫﺎﺟﺮﺍ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﻠﻤﺎ ﻭﺻﻞ ﺍﳌﺪﻳﻨﺔ ﺩﺧﻞ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻬﻨﻴﺌﹰﺎ ﻟﻪ ﻋﻠﻰ ﺣﺴﻦ ﺻﻨﻴﻌﻪ" :ﺭﺑﺢ ﺍﻟﺒﻴﻊ ﺃﺑﺎ ﳛﲕ ﺭﺑﺢ ﺍﻟﺒﻴﻊ " ﻓﻠﻠﻪ ﺩﺭ ﺻﻬﻴﺐ ﺷﺮﻯ ﻧﻔﺴﻪ ﻃﻠﺒﹰﺎ ﻟﺮﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ .ﻫﻜﺬﺍ ﺗﻜﻮﻥ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺇﻻ ﻓﻼ ! ﻫﺬﺍ ﺻﻬﻴﺐ ﻭﻫﺬﺍ ﻓﻌﻠﻪ ﺍﻟﺬﻱ ﻏﺪﺍ ﻗﺮﺁﻧﹰﺎ ﻳﺘﻠﻰ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻤﺎﺫﺍ ﻗﺪﻣﺖ ﺃﻧﺎ؟ ﻭﻣﺎﺫﺍ ﻗﺪﻣﺖ ﺃﻧﺖ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﻃﻠﺒﹰﺎ ﳌﺮﺿﺎﺕ ﺍﷲ؟ ﻣﺎﺫﺍ ﻗﺪﻣﻨﺎ ﻣﻦ ﺃﻣﻮﺍﻟﻨﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ؟ ﻣﺎﺫﺍ ﻗﺪﻣﻨﺎ ﻣﻦ ﺃﻭﻗﺎﺗﻨﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟ ﻫﻞ ﺗﻨﺎﺯﻟﻨﺎ ﻋﻦ ﺷﻲﺀ ﻭﻟﻮ ﻳﺴﲑﻣﻦ ﺷﻬﻮﺍﺗﻨﺎ ﻭﻣﻠﺬﺍﺗﻨﺎ ﻣﻦ ﺃﺟﻞ ﺍﷲ؟ ﺑﻞ ﻛﻢ ﻗﺪ ﺗﻨﺎﺯﻟﻨﺎ ﻋﻦ ﺇﳝﺎﻧﻨﺎ ﻣﻦ ﺃﺟﻞ ﺩﻧﻴﺎﻧﺎ ؟ ﺃﻧﺮﻗﻊ ﺩﻧﻴﺎﻧﺎ ﺑﺘﻤﺰﻳﻖ ﺩﻳﻨﻨﺎ؟! ﻛﻴﻒ ﻟﻮﺧﲑﻧﺎ ﺑﲔ ﺃﻣﻮﺍﻟﻨﺎ ﻭﺑﲔ ﺩﻳﻨﻨﺎ؟ ﺃﻭ ﺑﲔ ﺃﻫﻠﻴﻨﺎ ﻭﺑﲔ ﺇﳝﺎﻧﻨﺎ؟ ﺍﻟﻠﻬﻢ ﺳﺘﺮﻙ ﻳﺎﺳﺘﲑ ،ﺍﻟﻠﻬﻢ ﻻﺗﻔﻀﺤﻨﺎ؟ ﻭﻻ ﲤﺘﺤﻨﺎ ﰲ ﺇﳝﺎﻧﻨﺎ ﻭﺗﻮﻟﻨﺎ ﺑﺮﲪﺘﻚ ﻳﺎﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ .ﻫﺬﺍ ﺣﺎﻟﻨﺎ ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ﻭﳓﻦ ﻧﺮﺟﻮ ﺍﳉﻨﺔ ﻭﻧﻄﻤﻊ ﰲ ﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ ﻭﻧﻄﻤﺢ ﺇﱃ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻰ ﻭﺍﳌﻨﺎﺯﻝ ﺍﻟﺮﻓﻴﻌﺔ ﲜﻮﺍﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﻻﻧﺮﻳﺪ ﺃﻥ ﻧﻘﺪﻡ ﻭﻟﻮ ﺟﺰ ًﺀ ﻳﺴﲑﹰﺍ ﻣﻦ ﺍﻟﺜﻤﻦ .ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﺍﱂ ،ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻﻳﻔﺘﻨﻮﻥ ،ﻭﻟﻘﺪ ﻓﺘﻨﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻓﻠﻴﻌﻠﻤﻦ ﺍﷲ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﻟﻴﻌﻠﻤﻦ ﺍﻟﻜﺎﺫﺑﲔ". ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) (٨ﻳﹶﺄﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍﹾ ﺑﹺﺎﻟﺼﱠْﺒ ﹺﺮ ﻭَﺍﻟﺼﻼ ِﺓ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺨﺬﹸﻭ ﹾﺍ ﻫَﺎﺫﹶﺍ ﺍ ﹾﻟﹸﻘﺮْﺀﹶﺍ ﹶﻥ ﺍﺣﺬﺭﻭﺍ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻫﺠﺮ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞَ )) :ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻳﺎ َﺭﺏّ ﹺﺇﻥﱠ ﹶﻗ ْﻮﻣِﻰ ﺍﺗﱠ َ َﻣ ْﻬ ﺠُﻮﺭﹰﺍ(( ﺍﻟﻔﺮﻗﺎﻥ.٣٠: ﻓﺎﳊﺬﺭ ﺍﳊﺬﺭ ﻣﻦ ﻫﺠﺮﺍﻥ ﻛﺘﺎﺏ ﺍﷲ ،ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﻬﺠﺮﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻼﻭ ﹰﺓ ﺣﻴﺚ ﲤﻀﻲ ﺍﻷﻳﺎﻡ ﻭﺍﻷﺷﻬﺮ ﻭﺍﻷﺳﺎﺑﻴﻊ ﻭﺍﻟﺴﻨﻮﺍﺕ ﻭﻻ ﻳﺘﻠﻮ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺷﻴﺌﺎﹰ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻬﺠﺮﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﻓﻬﻤﹰﺎ ﻭﺗﺪﺑﺮﺍﹰ ،ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻬﺠﺮﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻄﺒﻴﻘﺎﹰ ﻭﺣﻜﻤﹰﺎ ﻭﺳﻴﺎﺳﺔ ﻭﺍﻗﺘﺼﺎﺩﹰﺍ ﻭﻗﻀﺎﺀً ،ﻭﻧﺴﺄﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﻟﻨﺎ ﻻ ﻋﻠﻴﻨﺎ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ. ﺇﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺳﻨﻘﻒ ﻭﺇﻳﺎﻛﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ﺍﻟﻐﺎﻟﻴﺔ ﻣﻊ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ)) :ﻳﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍﹾ ﺑﹺﺎﻟﺼﱠ ْﺒ ﹺﺮ ﻭَﺍﻟﺼﻼ ِﺓ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻣ َﻊ ﺍﻟﺼﱠﺎﺑﹺﺮﹺﻳﻦَ ((
ﺍﻻﻳﺔ ﻓﻴﻬﺎ ﺃﻣﺮ ﻟﻠﻤﺴﻠﻤﲔ ﻭﻧﺪﺍﺀ ﳍﻢ)) :ﺍﻳﹶﺄﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺀ ﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍﹾ ﺑﹺﺎﻟﺼﱠ ْﺒ ﹺﺮ ﻭَﺍﻟﺼﻼ ِﺓ(( ﺍﻟﺒﻘﺮﺓ ١٥٣:ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺄﻣﺮﻧﺎ ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﺧﺎﺻﺔ ﳓﻦ ﺍﻟﺬﻳﻦ ﻧﻌﻴﺶ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﺃﻛﻨﺎﻑ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ،ﻭﻧﻌﺎﱐ ﻣﺎ ﻧﻌﺎﱐ؛ ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺃﻥ ﻧﺘﺪﺑﺮ ﻛﻼﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻧﺴﺘﻌﲔ ﺑﺘﻮﺟﻴﻬﺎﺗﻪ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺼﻼﺓ ،ﺍﻟﺼﱪ ﺍﻟﺬﻱ ﻟﻪ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﻧﻔﻮﺱ ﻭﻣﺴﲑﺓ ﺣﻴﺎﺓ ﻼ ﻋﻦ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﻨﺎﻟﻪ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)) :ﹺﺇﻧﱠﻤَﺎ ُﻳ َﻮﻓﱠﻰ ﺍﳌﺆﻣﻨﲔ ،ﻓﻀ ﹰ ﺏ(( ﺍﻟﺰﻣﺮ ،١٠:ﻭﻳﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺑﻼ ًﺀ ﺍﻷﻧﺒﻴﺎﺀ ،ﰒ ﺍﻟﺼﱠﺎﹺﺑﺮُﻭ ﹶﻥ ﹶﺃ ْﺟ َﺮ ُﻫ ْﻢ ﹺﺑ َﻐْﻴ ﹺﺮ ِﺣﺴَﺎ ﹴ ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ ،ﻳُﺒﺘﻠﻰ ﺍﳌﺮﺀ ﻋﻠﻰ ﻗﺪﺭ ﺩﻳﻨﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺩﻳﻨﻪ ﺻﻼﺑﺔ ﺯﻳﺪ ﻟﻪ ﰲ ﺍﻟﺒﻼﺀ(( .ﻭﻳﻘﻮﻝ ﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻓﻀﻞ ﺍﻟﺼﱪ)) :ﻋﺠﺒﹰﺎ ﻟﻠﻤﺆﻣﻦ ﺇﻥ ﺃﻣﺮﻩ ﻛﻠﻪ ﺧﲑ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﻷﺣﺪ ﺇﻻ ﻟﻠﻤﺆﻣﻦ ،ﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍﺀ – ﺃﻱ ﻣﺼﻴﺒﺔ ﰲ ﻧﻔﺴﻪ ﰲ ﻭﻟﺪﻩ ،ﻣﺎﻟﻪ ،ﰲ ﺑﻴﺘﻪ ،ﰲ ﺩﻣﻪ – ﺻﱪ ﻓﻜﺎﻥ ﺧﲑﹰﺍ ﻟﻪ ،ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺳﺮﺍﺀ – ﺃﻱ ﻧﻌﻤﺔ – ﺷﻜﺮ(( ﺃﻱ ﻋﻠﻰ ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ﺍﳌﺴﻠﻢ ﻣُﺜﺎﺏ ﻭﻣﺄﺟﻮﺭ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ. ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ ﻭﻻ ﲡﻌﻠﻨﺎ ﻣﻦ ﺍﻟﻘﺎﻧﻄﲔ ﻭﻻ ﻣﻦ ﺍﻟﻴﺎﺋﺴﲔ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ. ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺎﺕ ،ﻭﺍﻟﺼﱪ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺟﻬﺎﺩ ﺍﳌﺸﺎﻗﲔ ﷲ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻜﻴﺪ ﺑﺸﱴ ﺻﻨﻮﻓﻪ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺑﻂﺀ ﺍﻟﻨﺼﺮ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺑﻌﺪ ﺍﻟﺸﻘﺔ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺵ ﺍﻟﺒﺎﻃﻞ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻗﻠﺔ ﺍﻟﻨﺎﺻﺮ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺸﺎﺋﻚ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺀ ﺍﻟﻨﻔﻮﺱ ،ﻭﺿﻼﻝ ﺍﻟﻘﻠﻮﺏ ،ﻭﺛﻘﻠﺔ ﺍﻟﻌﻨﺎﺩ ،ﻭﻣﻀﺎﺿﺔ ﺍﻻﻋﺮﺍﺽ . ﻭﺣﲔ ﻳﻄﻮﻝ ﺍﻷﻣﺪ ،ﻭﻳﺸﻖ ﺍﳉﻬﺪ ،ﻗﺪ ﻳﻀﻌﻒ ﺍﻟﺼﱪ ،ﺃﻭ ﻳﻨﻔﺪ ،ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺯﺍﺩ ﻭﻣﺪﺩ .ﻭﻣﻦ ﰒ ﻳﻘﺮﻥ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﻟﺼﱪ ؛ ﻓﻬﻲ ﺍﳌﻌﲔ ﺍﻟﺬﻱ ﻻ ﻳﻨﻀﺐ ،ﻭﺍﻟﺰﺍﺩ ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﺪ .ﺍﳌﻌﲔ ﺍﻟﺬﻱ ﳚﺪﺩ ﺍﻟﻄﺎﻗﺔ ،ﻭﺍﻟﺰﺍﺩ ﺍﻟﺬﻱ ﻳﺰﻭﺩ ﺍﻟﻘﻠﺐ ؛ ﻓﻴﻤﺘﺪ ﺣﺒﻞ ﺍﻟﺼﱪ ﻭﻻ ﻳﻨﻘﻄﻊ .ﰒ ﻳﻀﻴﻒ ﺇﱃ ﺍﻟﺼﱪ ،ﺍﻟﺮﺿﻰ ﻭﺍﻟﺒﺸﺎﺷﺔ ،ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ،ﻭﺍﻟﺜﻘﺔ ،ﻭﺍﻟﻴﻘﲔ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) ( ٩ﻳﹶﺄﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍﹾ ﺑﹺﺎﻟﺼﱠ ْﺒ ﹺﺮ ﻭَﺍﻟﺼﻼ ِﺓ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺼﱪ ﻛﺜﲑﺓ ﻧﺬﻛﺮ ﺑﻌﻀﻬﺎ ﻓﻌﻦ ﺧﺒﺎﺏ ﺑﻦ ﺍﻷﺭﺙ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ:ﺷﻜﻮﻧﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻣﺘﻮﺳﺪ ﺑﺮﺩﺓ ﰲ ﻇﻞ ﺍﻟﻜﻌﺒﺔ .ﻓﻘﻠﻨﺎ:ﺃﻻ ﺗﺴﺘﻨﺼﺮ ﻟﻨﺎ ؟ ﺃﻻ ﺗﺪﻋﻮ ﻟﻨﺎ ؟ ﻓﻘﺎﻝ ":ﻗﺪ ﻛﺎﻥ ﻣﻦ ﻗﺒﻠﻜﻢ ﻳﺆﺧﺬ ﺍﻟﺮﺟﻞ ﻓﻴﺤﻔﺮ ﻟﻪ ﰲ ﺍﻷﺭﺽ ، ﻓﻴﺠﻌﻞ ﻓﻴﻬﺎ ،ﰒ ﻳﺆﺗﻰ ﺑﺎﳌﻨﺸﺎﺭ ،ﻓﻴﻮﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﻴﺠﻌﻞ ﻧﺼﻔﲔ ،ﻭﳝﺸﻂ ﺑﺄﻣﺸﺎﻁ ﺍﳊﺪﻳﺪ ))ﻣﺎ ﺩﻭﻥ ﳊﻤﻪ ﻭﻋﻈﻤﻪ ،ﻣﺎ ﻳﺼﺪﻩ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ . .ﻭﺍﷲ ﻟﻴﺘﻤﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﱴ ﻳﺴﲑ ﺍﻟﺮﺍﻛﺐ ﻣﻦ ﺻﻨﻌﺎﺀ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ﻓﻼ ﳜﺎﻑ ﺇﻻ ﺍﷲ ،ﻭﺍﻟﺬﺋﺐ ﻋﻠﻰ ﻏﻨﻤﻪ ،ﻭﻟﻜﻨﻜﻢ ﺗﺴﺘﻌﺠﻠﻮﻥ (( ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ ":ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳛﻜﻲ ﻧﺒﻴﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ،ﺿﺮﺑﻪ ﻗﻮﻣﻪ ﻓﺄﺩﻣﻮﻩ ،ﻭﻫﻮ ﳝﺴﺢ ﺍﻟﺪﻡ ﻋﻦ ﻭﺟﻬﻪ ،ﻭﻫﻮ ﻳﻘﻮﻝ) ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻘﻮﻣﻲ ﻓﺈﻬﻧﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ( . ﻭﻋﻦ ﳛﲕ ﺑﻦ ﻭﺛﺎﺏ ،ﻋﻦ ﺷﻴﺦ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ:ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﺍﳌﺴﻠﻢ(( ﺍﻟﺬﻱ ﳜﺎﻟﻂ ﺍﻟﻨﺎﺱ ﻭﻳﺼﱪ ﻋﻠﻰ ﺃﺫﺍﻫﻢ ﺧﲑ ﻣﻦ ﺍﻟﺬﻱ ﻻ ﳜﺎﻟﻄﻬﻢ ﻭﻻ ﻳﺼﱪ ﻋﻠﻰ ﺃﺫﺍﻫﻢ((. ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺇﻧﻪ ﻻ ﺑﺪ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻔﺎﱐ ﺍﻟﻀﻌﻴﻒ ﺍﶈﺪﻭﺩ ﺃﻥ ﻳﺘﺼﻞ ﺑﺎﻟﻘﻮﺓ ﺍﻟﻜﱪﻯ ،ﻳﺴﺘﻤﺪ ﻣﻨﻬﺎ ﺍﻟﻌﻮﻥ ﺣﲔ ﻳﺘﺠﺎﻭﺯ ﺍﳉﻬﺪ ﻗﻮﺍﻩ ﺍﶈﺪﻭﺩﺓ .ﺣﻴﻨﻤﺎ ﺗﻮﺍﺟﻬﻪ ﻗﻮﻯ ﺍﻟﺸﺮ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ .ﺣﻴﻨﻤﺎ ﻳﺜﻘﻞ ﻋﻠﻴﻪ ﺟﻬﺪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺑﲔ ﺩﻓﻊ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺇﻏﺮﺍﺀ ﺍﳌﻄﺎﻣﻊ ،ﻭﺣﻴﻨﻤﺎ ﺗﺜﻘﻞ ﻋﻠﻴﻪ ﳎﺎﻫﺪﺓ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﻔﺴﺎﺩ ﻭﻫﻲ ﻋﻨﻴﻔﺔ .ﺣﻴﻨﻤﺎ ﻳﻄﻮﻝ ﺑﻪ ﺍﻟﻄﺮﻳﻖ ﻭﺗﺒﻌﺪ ﺑﻪ ﺍﻟﺸﻘﺔ ﰲ ﻋﻤﺮﻩ ﺍﶈﺪﻭﺩ ،ﰒ ﻳﻨﻈﺮ ﻓﺈﺫﺍ ﻫﻮ ﱂ ﻳﺒﻠﻎ ﺷﻴﺌﺎ ﻭﻗﺪ ﺃﻭﺷﻚ ﺍﳌﻐﻴﺐ ،ﻭﱂ ﻳﻨﻞ ﺷﻴﺌﺎ ﻭﴰﺲ ﺍﻟﻌﻤﺮ ﲤﻴﻞ ﻟﻠﻐﺮﻭﺏ .ﺣﻴﻨﻤﺎ ﳚﺪ ﺍﻟﺸﺮ ﻧﺎﻓﺸﺎ ﻭﺍﳋﲑ ﺿﺎﻭﻳﺎ ،ﻭﻻ ﺷﻌﺎﻉ ﰲ ﺍﻷﻓﻖ ﻭﻻ ﻣﻌﻠﻢ ﰲ ﺍﻟﻄﺮﻳﻖ . . ﻫﻨﺎ ﺗﺒﺪﻭ ﻗﻴﻤﺔ ﺍﻟﺼﻼﺓ . .ﺇﻬﻧﺎ ﺍﻟﺼﻠﺔ ﺍﳌﺒﺎﺷﺮﺓ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺎﱐ ﻭﺍﻟﻘﻮﺓ ﺍﻟﺒﺎﻗﻴﺔ .ﺇﻬﻧﺎ ﺍﳌﻮﻋﺪ ﺍﳌﺨﺘﺎﺭ ﻻﻟﺘﻘﺎﺀ ﺍﻟﻘﻄﺮﺓ ﺍﳌﻨﻌﺰﻟﺔ ﺑﺎﻟﻨﺒﻊ ﺍﻟﺬﻱ ﻻ ﻳﻐﻴﺾ .ﺇﻬﻧﺎ ﻣﻔﺘﺎﺡ ﺍﻟﻜﻨﺰ ﺍﻟﺬﻱ ﻳﻐﲏ ﻭﻳﻘﲏ ﻭﻳﻔﻴﺾ .ﺇﻬﻧﺎ ﺍﻻﻧﻄﻼﻗﺔ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻮﺍﻗﻊ ﺍﻷﺭﺿﻲ ﺍﻟﺼﻐﲑ ﺇﱃ ﳎﺎﻝ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻜﻮﱐ ﺍﻟﻜﺒﲑ .ﺇﻬﻧﺎ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻨﺪﻯ ﻭﺍﻟﻈﻼﻝ ﰲ ﺍﳍﺎﺟﺮﺓ ،ﺇﻬﻧﺎ ﺍﻟﻠﻤﺴﺔ ﺍﳊﺎﻧﻴﺔ ﻟﻠﻘﻠﺐ ﺍﳌﺘﻌﺐ ﺍﳌﻜﺪﻭﺩ . .ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍ ﻟﺸﺪﺓ ﻗﺎﻝ ":ﺃﺭﺣﻨﺎ ﻬﺑﺎ ﻳﺎ ﺑﻼﻝ " . .ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺣﺰﺑﻪ ﺃﻣﺮ ﻟﻴﻜﺜﺮ ﻣﻦ ﺍﻟﻠﻘﺎﺀ ﺑﺎﷲ . ) ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ(. . ﻣﻌﻬﻢ ،ﻳﺆﻳﺪﻫﻢ ،ﻭﻳﺜﺒﺘﻬﻢ ،ﻭﻳﻘﻮﻳﻬﻢ ،ﻭﻳﺆﻧﺴﻬﻢ ،ﻭﻻ ﻳﺪﻋﻬﻢ ﻳﻘﻄﻌﻮﻥ ﺍﻟﻄﺮﻳﻖ ﻭﺣﺪﻫﻢ ،ﻭﻻ ﻳﺘﺮﻛﻬﻢ ﻟﻄﺎﻗﺘﻬﻢ ﺍﶈﺪﻭﺩﺓ ،ﻭﻗﻮﻬﺗﻢ ﺍﻟﻀﻌﻴﻔﺔ ،ﺇﳕﺎ ﳝﺪﻫﻢ ﺣﲔ ﻳﻨﻔﺪ ﺯﺍﺩﻫﻢ ،ﻭﳚﺪﺩ ﻋﺰﳝﺘﻬﻢ ﺣﲔ ﺗﻄﻮﻝ ﻬﺑﻢ ﺍﻟﻄﺮﻳﻖ . .ﻭﻫﻮ ﻳﻨﺎﺩﻳﻬﻢ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ ﺫﻟﻚ ﺍﻟﻨﺪﺍﺀ ﺍﳊﺒﻴﺐ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ . .ﻭﳜﺘﻢ ﺍﻟﻨﺪﺍﺀ ﺑﺬﻟﻚ ﺍﻟﺘﺸﺠﻴﻊ ﺍﻟﻌﺠﻴﺐ ) :ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ( .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ١٠ﻭﻻ َﺗﻘﹸﻮﻟﹸﻮ ﹾﺍ ﻟِﻤَﻦ ُﻳ ﹾﻘَﺘﻞﹸ ﻓِﻰ ﺳَﺒﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻣْﻮَﺍﺕٌ ﺑﻞ ﺃﺣﻴﺎﺀ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞَ )) :ﻭ ﹶﻻ
ﺸُﻌﺮُﻭ ﹶﻥ(( ﺍﻟﺒﻘﺮﺓ١٥٤: َﺗﻘﹸﻮﻟﹸﻮ ﹾﺍ ﻟِﻤَﻦ ﻳُ ﹾﻘَﺘﻞﹸ ﻓِﻰ ﺳَﺒﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻣْﻮَﺍﺕٌ َﺑ ﹾﻞ ﹶﺃ ْﺣﻴَﺎﺀ ﻭَﻟﹶﻜِﻦ ﻻﱠ َﺗ ْ ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳُﺒﲔ ﻟﻨﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﺍﻟﺬﻱ ﻳﺴﺘﺸﻬﺪﻭﻥ ﻟﻴﺴﻮﺍ ﺃﻣﻮﺍﺗﺎ ﺑﻞ ﺃﺣﻴﺎﺀ، ﺇﻥ ﻫﻨﺎﻟﻚ ﻗﺘﻠﻰ ﺷﻬﺪﺍﺀ ﰲ ﻣﻌﺮﻛﺔ ﺍﳊﻖ .ﺷﻬﺪﺍﺀ ﰲ ﺳﺒﻴﻞ ﺍﷲ .ﻗﺘﻠﻰ ﺃﻋﺰﺍﺀ ﺃﺣﺒﺎﺀ .ﻗﺘﻠﻰ ﻛﺮﺍﻣﺎ ﺃﺯﻛﻴﺎﺀ -ﻓﺎﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺍﻟﺬﻳﻦ ﻳﻀﺤﻮﻥ ﺑﺄﺭﻭﺍﺣﻬﻢ ﰲ ﻣﻌﺮﻛﺔ ﺍﳊﻖ ،ﻫﻢ ﻋﺎﺩﺓ ﺃﻛﺮﻡ ﺍﻟﻘﻠﻮﺏ ﻭﺃﺯﻛﻰ ﺍﻷﺭﻭﺍﺡ ﻭﺃﻃﻬﺮ ﺍﻟﻨﻔﻮﺱ -ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻟﻴﺴﻮﺍ ﺃﻣﻮﺍﺗﺎ .ﺇﻬﻧﻢ ﺃﺣﻴﺎﺀ .ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﻋﻨﻬﻢ:ﺃﻣﻮﺍﺕ .ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻌﺘﱪﻭﺍ ﺃﻣﻮﺍﺗﺎ ﰲ ﺍﳊﺲ ﻭﺍﻟﺸﻌﻮﺭ ،ﻭﻻ ﺃﻥ ﻳﻘﺎﻝ ﻋﻨﻬﻢ ﺃﻣﻮﺍﺕ ﺑﺎﻟﺸﻔﺔ ﻭﺍﻟﻠﺴﺎﻥ .ﺇﻬﻧﻢ ﺃﺣﻴﺎﺀ ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ . ﻓﻬﻢ ﻻ ﺑﺪ ﺃﺣﻴﺎﺀ . ﺇﻬﻧﻢ ﻗﺘﻠﻮﺍ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ،ﻭﺣﺴﺒﻤﺎ ﺗﺮﻯ ﺍﻟﻌﲔ . .ﻭﺍﻟﻔﻜﺮﺓ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﻗﺘﻠﻮﺍ ﻫﺆﻻﺀ ﺗﺮﺗﻮﻱ ﺑﺪﻣﺎﺋﻬﻢ ﻭﲤﺘﺪ ،ﻭﺗﺄﺛﺮ ﺍﻟﺒﺎﻗﲔ ﻭﺭﺍﺀﻫﻢ ﺑﺎﺳﺘﺸﻬﺎﺩﻫﻢ ﻳﻘﻮﻯ ﻭﳝﺘﺪ .ﻓﻬﻢ ﻣﺎ ﻳﺰﺍﻟﻮﻥ ﻋﻨﺼﺮﺍ ﻓﻌﺎﻻ ﺩﺍﻓﻌﺎ ﻣﺆﺛﺮﺍ ﰲ ﺗﻜﻴﻴﻒ ﺍﳊﻴﺎﺓ ﻭﺗﻮﺟﻴﻬﻬﺎ ، ﻭﻫﺬﻩ ﻫﻲ ﺻﻔﺔ ﺍﳊﻴﺎﺓ ﺍﻷﻭﱃ .ﻓﻬﻢ ﺃﺣﻴﺎﺀ ﺃﻭﻻ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻮﺍﻗﻌﻲ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ . ﰒ ﻫﻢ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻬﺑﻢ -ﺇﻣﺎ ﻬﺑﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ،ﻭﺇﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ ﻻ ﻧﺪﺭﻱ ﳓﻦ ﻛﻨﻬﻪ .ﻭﺣﺴﺒﻨﺎ ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ: ) ﺃﺣﻴﺎﺀ ﻭﻟﻜﻦ ﻻ ﺗﺸﻌﺮﻭﻥ( . .ﻷﻥ ﻛﻨﻪ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻓﻮﻕ ﺇﺩﺭﺍﻛﻨﺎ ﺍﻟﺒﺸﺮﻱ ﺍﻟﻘﺎﺻﺮ ﺍﶈﺪﻭﺩ .ﻭﻟﻜﻨﻬﻢ ﺃﺣﻴﺎﺀ .
ﺃﺣﻴﺎﺀ .ﻭﻣﻦ ﰒ ﻻ ﻳﻐﺴﻠﻮﻥ ﻛﻤﺎ ﻳﻐﺴﻞ ﺍﳌﻮﺗﻰ ،ﻭﻳﻜﻔﻨﻮﻥ ﰲ ﺛﻴﺎﻬﺑﻢ ﺍﻟﱵ ﺍﺳﺘﺸﻬﺪﻭﺍ ﻓﻴﻬﺎ .ﻓﺎﻟﻐﺴﻞ ﺗﻄﻬﲑ ﻟﻠﺠﺴﺪ ﺍﳌﻴﺖ ﻭﻫﻢ ﺃﻃﻬﺎﺭ ﲟﺎ ﻓﻴﻬﻢ ﻣﻦ ﺣﻴﺎﺓ .ﻭﺛﻴﺎﻬﺑﻢ ﰲ ﺍﻷﺭﺽ ﺛﻴﺎﻬﺑﻢ ﰲ ﺍﻟﻘﱪ ﻷﻬﻧﻢ ﺑﻌﺪ ﺃﺣﻴﺎﺀ . ﺃﺣﻴﺎﺀ .ﻓﻼ ﻳﺸﻖ ﻗﺘﻠﻬﻢ ﻋﻠﻰ ﺍﻷﻫﻞ ﻭﺍﻷﺣﺒﺎﺀ ﻭﺍﻷﺻﺪﻗﺎﺀ .ﺃﺣﻴﺎﺀ ﻳﺸﺎﺭﻛﻮﻥ ﰲ ﺣﻴﺎﺓ ﺍﻷﻫﻞ ﻭﺍﻷﺣﺒﺎﺀ ﻭﺍﻷﺻﺪﻗﺎﺀ . ﺃﺣﻴﺎﺀ ﻓﻼ ﻳﺼﻌﺐ ﻓﺮﺍﻗﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺒﺎﻗﻴﺔ ﺧﻠﻔﻬﻢ ،ﻭﻻ ﻳﺘﻌﺎﻇﻤﻬﺎ ﺍﻷﻣﺮ ،ﻭﻻ ﻳﻬﻮﻟﻨﻬﺎ ﻋﻈﻢ ﺍﻟﻔﺪﺍﺀ .ﰒ ﻫﻢ ﺑﻌﺪ ﻛﻮﻬﻧﻢ ﺃﺣﻴﺎﺀ ﻣﻜﺮﻣﻮﻥ ﻋﻨﺪ ﺍﷲ ،ﻣﺄﺟﻮﺭﻭﻥ ﺃﻛﺮﻡ ﺍﻷﺟﺮ ﻭﺃﻭﻓﺎﻩ: ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) ﺇﻥ ﺃﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺣﻮﺍﺻﻞ ﻃﻴﻮﺭ ﺧﻀﺮ ﺗﺴﺮﺡ ﰲ ﺍﳉﻨﺔ ﺣﻴﺚ ﺷﺎﺀﺕ ﰒ ﺗﺄﻭﻱ ﺇﱃ ﻗﻨﺎﺩﻳﻞ ﻣﻌﻠﻘﺔ ﲢﺖ ﺍﻟﻌﺮﺵ ،ﻓﺎﻃﻠﻊ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺇﻃﻼﻋﺔ .ﻓﻘﺎﻝ:ﻣﺎﺫﺍ ﺗﺒﻐﻮﻥ ؟ ﻓﻘﺎﻟﻮﺍ:ﻳﺎ ﺭﺑﻨﺎ .ﻭﺃﻱ ﺷﻲﺀ ﻧﺒﻐﻲ ﻭﻗﺪ ﺃﻋﻄﻴﺘﻨﺎ ﻣﺎ ﱂ ﺗﻌﻂ ﺃﺣﺪﺍ ﻣﻦ ﺧﻠﻘﻚ ؟ ﰒ ﻋﺎﺩ ﻋﻠﻴﻬﻢ ﲟﺜﻞ ﻫﺬﺍ .ﻓﻠﻤﺎ ﺭﺃﻭﺍ ﺃﻬﻧﻢ ﻻ ﻳﺘﺮﻛﻮﻥ ﻣﻦ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﻗﺎﻟﻮﺍ :ﻧﺮﻳﺪ ﺃﻥ ﺗﺮﺩﻧﺎ ﺇﱃ ﺍﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ ﻓﻨﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻠﻚ ﺣﱴ ﻧﻘﺘﻞ ﻓﻴﻚ ﻣﺮﺓ ﺃﺧﺮﻯ -ﳌﺎ ﻳﺮﻭﻥ ﻣﻦ ﺛﻮﺍﺏ ﺍﻟﺸﻬﺎﺩﺓ -ﻓﻴﻘﻮﻝ ﺍﻟﺮﺏ ﺟﻞ ﺟﻼﻟﻪ :ﺇﱐ ﻛﺘﺒﺖ ﺃﻬﻧﻢ ﺇﻟﻴﻬﺎ ﻻ ﻳﺮﺟﻌﻮﻥ (( . ﻭﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ:ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) ﻣﺎ ﺃﺣﺪ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﳛﺐ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ، ﻭﻟﻪ ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﺷﻲﺀ .ﺇﻻ ﺍﻟﺸﻬﻴﺪ ،ﻭﻳﺘﻤﲎ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻘﺘﻞ ﻋﺸﺮ ﻣﺮﺍﺕ ،ﳌﺎ ﻳﺮﻯ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ (( ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﻴﺨﺎﻥ ﻭﻟﻜﻦ ﻣﻦ ﻫﻢ ﻫﺆﻻﺀ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻷﺣﻴﺎﺀ ؟ ﺇﻬﻧﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ) ﰲ ﺳﺒﻴﻞ ﺍﷲ( . .ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺣﺪﻩ ،ﺩﻭﻥ ﺷﺮﻛﺔ ﰲ ﺷﺎﺭﺓ ﻭﻻ ﻫﺪﻑ ﻭﻻ ﻏﺎﻳﺔ ﺇﻻ ﺍﷲ .ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ .ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺷﺮﻋﻪ .ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ . .ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻭﺣﺪﻩ ،ﻻ ﰲ ﺃﻱ ﺳﺒﻴﻞ ﺁﺧﺮ ،ﻭﻻ ﲢﺖ ﺃﻱ ﺷﻌﺎﺭ ﺁﺧﺮ ،ﻭﻻ ﺷﺮﻛﺔ ﻣﻊ ﻫﺪﻑ ﺃﻭ ﺷﻌﺎﺭ .ﻭﰲ ﻫﺬﺍ ﺷﺪﺩ ﺍﻟﻘﺮﺁﻥ ﻭﺷﺪﺩ ﺍﳊﺪﻳﺚ ،ﺣﱴ ﻣﺎ ﺗﺒﻘﻰ ﰲ ﺍﻟﻨﻔﺲ ﺷﺒﻬﺔ ﺃﻭ ﺧﺎﻃﺮ . .ﻏﲑ ﺍﷲ . . ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ:ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﺷﺠﺎﻋﺔ ،ﻭﻳﻘﺎﺗﻞ ﲪﻴﺔ ،ﻭﻳﻘﺎﺗﻞ ﺭﻳﺎﺀ .ﺃﻱ ﺫﻟﻚ ﰲ ﺳﺒﻴﻞ ﺍﷲ ؟ ﻓﻘﺎﻝ )) ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ (( . .ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﻴﺨﺎﻥ . ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ:ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ:ﺭﺟﻞ ﻳﺮﻳﺪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻫﻮ ﻳﺒﺘﻐﻲ ﻋﺮﺿﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ؟ ﻓﻘﺎﻝ ":ﻻ ﺃﺟﺮ ﻟﻪ " .ﻓﺄﻋﺎﺩ ﻋﻠﻴﻪ ﺛﻼﺛﺎ .ﻛﻞ ﺫﻟﻚ ﻳﻘﻮﻝ ":ﻻ ﺃﺟﺮ ﻟﻪ " .ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ. ﻭﻋﻨﻪ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ:ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) ﺗﻀﻤﻦ ﺍﷲ ﺗﻌﺎﱃ ﳌﻦ ﺧﺮﺝ ﰲ ﺳﺒﻴﻞ ﺍﷲ .ﻻ
ﳜﺮﺟﻪ ﺇﻻ ﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻲ ﻭﺇﳝﺎﻥ ﰊ ﻭﺗﺼﺪﻳﻖ ﺑﺮﺳﻠﻲ . .ﻓﻬﻮ ﻋﻠﻲ ﺿﺎﻣﻦ ﺃﻥ ﺃﺩﺧﻠﻪ ﺍﳉﻨﺔ ﺃﻭ ﺃﺭﺟﻌﻪ ﺇﱃ ﻣﺴﻜﻨﻪ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻨﻪ ﻧﺎﺋﻼ ﻣﺎ ﻧﺎﻝ ﻣﻦ ﺃﺟﺮ ﺃﻭ ﻏﻨﻴﻤﺔ .ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ،ﻣﺎ ﻣﻦ ﻛﻠﻢ ﻳﻜﻠﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﺟﺎﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻬﻴﺌﺘﻪ ﻳﻮﻡ ﻛﻠﻢ ،ﻟﻮﻧﻪ ﻟﻮﻥ ﺩﻡ ﻭﺭﳛﻪ ﺭﻳﺢ ﻣﺴﻚ .ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻮﻻ ﺃﻥ ﺃﺷﻖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﻗﻌﺪﺕ ﺧﻼﻑ ﺳﺮﻳﺔ ﺗﻐﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﺑﺪﺍ .ﻭﻟﻜﻦ ﻻ ﺃﺟﺪ ﺳﻌﺔ ﻓﺄﲪﻠﻬﻢ ،ﻭﻻ ﳚﺪﻭﻥ ﺳﻌﺔ ﻓﻴﺘﺒﻌﻮﱐ ﻭﻳﺸﻖ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺨﻠﻔﻮﺍ ﻋﲏ .ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻮﺩﺩﺕ ﺃﻥ ﺍﻏﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﺄﻗﺘﻞ ،ﰒ ﺍﻏﺰﻭ ﻓﺄﻗﺘﻞ ،ﰒ ﺍﻏﺰﻭ ﻓﺄﻗﺘﻞ ((ﺃﺧﺮﺟﻪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﻴﺨﺎﻥ . ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺸﻬﺪﺍﺀ .ﻫﺆﻻﺀ ﺍﻟﺬﻱ ﳜﺮﺟﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻻ ﳜﺮﺟﻬﻢ ﺇﻻ ﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ ،ﻭﺇﳝﺎﻥ ﺑﻪ ،ﻭﺗﺼﺪﻳﻖ ﺑﺮﺳﻠﻪ . ﺍﻟﻠﻬﻢ ﺍﻛﺘﺐ ﻟﻨﺎ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻠﻚ ،ﺍﻟﻠﻬﻢ ﺍﺭﺣﻢ ﺷﻬﺪﺍﺀﻧﺎ ،ﺍﻟﻠﻬﻢ ﺗﻘﺒﻞ ﺷﻬﺪﺍﺀﻧﺎ ،ﻭﺍﲨﻌﻨﺎ ﻬﺑﻢ ﰲ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ﻣﻊ
ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ،ﻭﺣﺴﻦ ﺃﻭﻟﺌﻚ ﺭﻓﻴﻘﹰﺎ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﻉ ﻑ ﻭَﺍ ﹾﻟ ﺠُﻮ ﹺ ﺸﻲْﺀ ﻣّ َﻦ ﺍﹾﻟ ﺨَﻮ ْ ) ( ١١ﻭَﻟﹶﻨَﺒْﻠﹸﻮَﻧﱠﻜﹸﻢ ﹺﺑ َ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭ ﺑﻌﺪ :ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ: ﺕ(( ﺍﻟﺒﻘﺮﺓ ،١٥٥:ﻭﺫﻟﻚ ﺍﻻﺑﺘﻼﺀ ﺲ ﻭَﺍﻟﺜﱠﻤَﺮﺍ ِ ﺺ ﻣّ َﻦ ﺍ ﹾﻻ َﻣﻮَﺍ ﹺﻝ ﻭَﺍﻻﹾﻧﻔﹸ ﹺ ﻉ َﻭَﻧ ﹾﻘ ﹴ ﻑ ﻭَﺍ ﹾﻟ ﺠُﻮ ﹺ ﺸﻲْﺀ ﻣّ َﻦ ﺍﹾﻟ ﺨَﻮ ْ ))ﻭَﻟﹶﻨَﺒْﻠﹸﻮَﻧﱠﻜﹸﻢ ﹺﺑ َ ﺺ ﻣّ َﻦ ﺍ ﹾﻻ َﻣﻮَﺍ ﹺﻝ ﻉ َﻭَﻧ ﹾﻘ ﹴ ﻑ ﻭَﺍﹾﻟ ﺠُﻮ ﹺ ﺸﻲْﺀ ﻣّ َﻦ ﺍﹾﻟ ﺨَﻮ ْ ﻭﺍﻻﻣﺘﺤﺎﻥ ﻣﻦ ﺍﷲ ﺣﱴ ﳝﻴﺰ ﺍﳋﺒﻴﺚ ﻣﻦ ﺍﻟﻄﻴﺐ)) ،ﻭَﻟﹶﻨَﺒْﻠﹸﻮَﻧﱠﻜﹸﻢ ﹺﺑ َ ﺕ َﻭَﺑﺸّ ﹺﺮ ﺍﻟﺼﱠﺎﺑﹺﺮﹺﻳﻦَ ﺍﻟﱠﺬِﻳ َﻦ ﺇﹺﺫﹶﺍ ﹶﺃ ﺻَﺎَﺑ ْﺘﻬُﻢ ﻣﱡﺼِﻴﺒَﺔﹲ ﻗﹶﺎﻟﹸﻮ ﹾﺍ ﹺﺇﻧﱠﺎ ِﻟﻠﱠ ِﻪ َﻭﹺﺇﻧﱠﺎ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺭﺍﺟﹺﻌﻮ ﹶﻥ(( ﺍﻟﺒﻘﺮﺓ.١٥٦ ،١٥٥: ﺲ ﻭَﺍﻟﺜﱠﻤَﺮﺍ ِ ﻭَﺍﻻﹾﻧﻔﹸ ﹺ ﻭﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺃﺗﺒﺎﻉ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻣﺒﺘﻠﻴﻬﻢ ﻭﳑﺘﺤﻨﻬﻢ ﺑﺸﺪﺍﺋﺪ ﻣﻦ ﺍﻷﻣﻮﺭ ﻟﻴﻌﻠﻢ ﻣﻦ ﻳﺘﺒﻊ ﺍﻟﺮﺳﻮﻝ ﳑﻦ ﻳﻨﻘﻠﺐ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ،ﻛﻤﺎ ﺍﺑﺘﻼﻫﻢ ﻓﺎﻣﺘﺤﻨﻬﻢ ﺑﺘﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ،ﻭﻛﻤﺎ ﺍﻣﺘﺤﻦ ﳉﻨﱠ ﹶﺔ َﻭﹶﻟﻤﱠﺎ ﻳَﺄِﺗ ﹸﻜ ْﻢ َﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳ َﻦ ﺧَﻠﹶﻮْﺍ ِﻣ ْﻦ ﺴ ْﺒُﺘ ْﻢ ﺃ ﹾﻥ َﺗ ْﺪﺧُﻠﹸﻮﺍ ﺍ ﹶ ﺃﺻﻔﻴﺎﺀﻩ ﻗﺒﻠﻬﻢ ،ﻭﻭﻋﺪﻫﻢ ﺫﻟﻚ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ﻓﻘﺎﻝ ﳍﻢ :ﺃ ْﻡ َﺣ ِ ﺼ َﺮ ﺍﻟﻠﱠ ِﻪ ﺼﺮُ ﺍ ﻟﻠﱠ ِﻪ ﺃﻻ ﺇﻥﱠ َﻧ ْ ﹶﻗ ْﺒِﻠ ﹸﻜ ْﻢ َﻣﺴﱠ ْﺘﻬُﻢُ ﺍﻟﺒﺄﺳﺎ ُﺀ ﻭﺍﻟﻀﱠﺮﱠﺍﺀُ َﻭﺯُ ﹾﻟ ﹺﺰﻟﹸﻮﺍ َﺣﺘﱠﻰ َﻳﻘﹸﻮ ﹶﻝ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ َﻣ َﻌﻪُ َﻣﺘَﻰ َﻧ ْ ﻗﹶﺮﹺﻳﺐٌ)ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ( ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﻓﻀﻞ ﺍﻟﺼﱪ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﺫﺍ ﺃﻣﺮ ﻣﻼﺋﻜﺘﻪ ﺃﻥ ﻳﻘﺒﻀﻮﺍ ﺭﻭﺡ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻓﺘﻘﺒﺾ ﺍﳌﻼﺋﻜﺔ ﺭﻭﺣﻪ ﰒ ﻳﻌﻮﺩﻭﻥ ،ﻓﻴﺴﺄﳍﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ -ﻭﻫﻮ ﻬﺑﻢ ﺃﻋﻠﻢ -ﺃﻗﺒﻀﺘﻢ ﺭﻭﺡ ﻋﺒﺪﻱ ﻓﻼﻥ؟ ﻓﺘﻘﻮﻝ ﺍﳌﻼﺋﻜﺔ :ﻧﻌﻢ ..ﻭﻳﺴﺄﳍﻢ ﺍﷲ: ﻣﺎﺫﺍ ﻗﺎﻝ ﻋﺒﺪﻱ ﻓﻼﻥ؟ – ﻣﺎﺫﺍ ﻛﺎﻥ ﺭﺩ ﺍﻟﻔﻌﻞ ﻋﻨﺪ ﻭﺍﻟﺪﻩ ﻋﻨﺪ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ؟ ﻓﺘﻘﻮﻝ ﺍﳌﻼﺋﻜﺔ :ﲪﺪﻙ ﻭﺍﺳﺘﺮﺟﻊ – ﺃﻱ ﺇﻥ ﺩﺃﺏ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻘﻮﻝ ﻋﻨﺪﻣﺎ ﺗﺼﻴﺒﻪ ﻣﺼﻴﺒﺔ :ﺇﻧﺎ ﷲ ﻭ ﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ -ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻠﻤﻼﺋﻜﺔ :ﺍﺑﻨﻮﺍ ﻟﻌﺒﺪﻱ ﺑﻴﺘﺎﹰ ﰲ ﺍﳉﻨﺔ ﻭﲰﻮﻩ ﺑﻴﺖ ﺍﳊﻤﺪ. )ﻭﺑﺸﺮ ﺍﻟﺼﺎﺑﺮﻳﻦ .ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒﺔ ﻗﺎﻟﻮﺍ:ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ(. . ﺇﻧﺎ ﷲ . .ﻛﻠﻨﺎ . .ﻛﻞ ﻣﺎ ﻓﻴﻨﺎ . .ﻛﻞ ﻛﻴﺎﻧﻨﺎ ﻭﺫﺍﺗﻴﺘﻨﺎ . .ﷲ . .ﻭﺇﻟﻴﻪ ﺍﳌﺮﺟﻊ ﻭﺍﳌﺂﺏ ﰲ ﻛﻞ ﺃﻣﺮ ﻭﰲ ﻛﻞ ﻣﺼﲑ . . ﺍﻟﺘﺴﻠﻴﻢ . .ﺍﻟﺘﺴﻠﻴﻢ ﺍﳌﻄﻠﻖ . .ﺗﺴﻠﻴﻢ ﺍﻻﻟﺘﺠﺎﺀ ﺍﻷﺧﲑ ﺍﳌﻨﺒﺜﻖ ﻣﻦ ﺍﻻﻟﺘﻘﺎﺀ ﻭﺟﻬﺎ ﻟﻮﺟﻪ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﻮﺣﻴﺪﺓ ،ﻭﺑﺎﻟﺘﺼﻮﺭ ﺍﻟﺼﺤﻴﺢ . )ﻭﺑﺸﺮ ﺍﻟﺼﺎﺑﺮﻳﻦ .ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒﺔ ﻗﺎﻟﻮﺍ:ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ ﻭﺑﺸﺮ ﻳﺎ ﳏﻤﺪ ﺍﻟﺼﺎﺑﺮﻳﻦ ،ﺍﻟﺬﻳﻦ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﻬﺑﻢ ﻣﻦ ﻧﻌﻤﺔ ﻓﻤﲏ ،ﻓﻴﻘﺮّﻭﻥ ﺑﻌﺒﻮﺩﻳﱵ ،ﻭﻳﻮﺣﺪﻭﻧﲏ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ، ﻭﻳﺼﺪّﻗﻮﻥ ﺑﺎﳌﻌﺎﺩ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱄﹼ ﻓﻴﺴﺘﺴﻠﻤﻮﻥ ﻟﻘﻀﺎﺋﻲ ،ﻭﻳﺮﺟﻮﻥ ﺛﻮﺍﰊ ﻭﳜﺎﻓﻮﻥ ﻋﻘﺎﰊ ،ﻭﻳﻘﻮﻟﻮﻥ ﻋﻨﺪ ﺍﻣﺘﺤﺎﱐ ﺇﻳﺎﻫﻢ ﺑﺒﻌﺾ ﳏﲏ ،ﻭﺍﺑﺘﻼﺋﻲ ﺇﻳﺎﻫﻢ ﲟﺎ ﻭﻋﺪﻬﺗﻢ ﺃﻥ ﺃﺑﺘﻠﻴﻬﻢ ﺑﻪ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﳉﻮﻉ ﻭﻧﻘﺺ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ ﻭﺍﻟﺜﻤﺮﺍﺕ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺃﻧﺎ ﳑﺘﺤﻨﻬﻢ ﻬﺑﺎ .ﺇﻧﺎ ﳑﺎﻟﻴﻚ ﺭﺑﻨﺎ ﻭﻣﻌﺒﻮﺩﻧﺎ ﺃﺣﻴﺎﺀ ﻭﳓﻦ ﻋﺒﻴﺪﻩ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺑﻌﺪ ﳑﺎﺗﻨﺎ ﺻﺎﺋﺮﻭﻥ ﺗﺴﻠﻴﻤﺎ ﻟﻘﻀﺎﺋﻲ ﻭﺭﺿﺎ ﺑﺄﺣﻜﺎﻣﻲ. ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺼﺎﺑﺮﻭﻥ :. . ) ﺃﻭﻟﺌﻚ ﻋﻠﻴﻬﻢ ﺻﻠﻮﺍﺕ ﻣﻦ ﺭﻬﺑﻢ ﻭﺭﲪﺔ ،ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻬﺘﺪﻭﻥ(. . ﺻﻠﻮﺍﺕ ﻣﻦ ﺭﻬﺑﻢ . .ﻳﺮﻓﻌﻬﻢ ﻬﺑﺎ ﺇﱃ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻧﺼﻴﺐ ﻧﺒﻴﻪ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﻫﻮ ﻭﻣﻼﺋﻜﺘﻪ ﺳﺒﺤﺎﻧﻪ . .ﻭﻫﻮ ﻣﻘﺎﻡ ﻛﺮﱘ . .ﻭﺭﲪﺔ . .ﻭﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ ﺑﺄﻬﻧﻢ ﻫﻢ ﺍﳌﻬﺘﺪﻭﻥ . .
ﺃﺧﱪ ﺍﷲ ﺃﻥ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﺳﻠﻢ ﺍﻷﻣﺮ ﺇﱃ ﺍﷲ ﻭﺭﺟﻊ ﻭﺍﺳﺘﺮﺟﻊ ﻋﻨﺪ ﺍﳌﺼﻴﺒﺔ ،ﻛﺘﺐ ﻟﻪ ﺛﻼﺙ ﺧﺼﺎﻝ ﻣﻦ ﺍﳋﲑ :ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﷲ ،ﻭﺍﻟﺮﲪﺔ ،ﻭﲢﻘﻴﻖ ﺳﺒﻴﻞ ﺍﳍﺪﻯ .ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢَ )) :ﻣ ْﻦ ﺍ ْﺳَﺘ ْﺮ َﺟ َﻊ ِﻋ ْﻨ َﺪ ﺍﹸﳌﺼِﻴَﺒ ِﺔ َﺟَﺒ َﺮ ﺍﻟﻠﱠ ُﻪ ﺴ َﻦ ﻋُ ﹾﻘﺒَﺎﻩَُ ،ﻭ َﺟَﻌ ﹶﻞ ﹶﻟﻪُ َﺧﻠﹶﻔﺎ ﺻَﺎﻟِﺤﺎ َﻳ ْﺮﺿَﺎ ُﻩ((. ُﻣﺼِﻴَﺒَﺘﻪُ ،ﻭﺃ ْﺣ َ ﺍﻟﻠﻬﻢ ﺗﺐ ﻋﻠﻴﻨﺎ ﺗﻮﺑﺔ ﺻﺎﺩﻗﺔ ﻧﺼﻮﺣﹰﺎ .ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﲪﻨﺎ ﺑﺮﲪﺘﻚ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ﻧﺴﺘﻐﻔﺮﻙ ﻭﻧﺘﻮﺏ ﺇﻟﻴﻚ .ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ،ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻛﺜﲑﹰﺍ. ) ( ١٢ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻟﻘﺎﺀﻧﺎ ﺍﻟﻴﻮﻡ ﻣﻊ ﺃﻋﻈﻢ ﺍﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ: ﻣﻊ ﺃﻳﺔ ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )٠ﻣﻦ ﻗﺮﺃﻫﺎ ﺑﻌﺪ ﻛﻞ ﺻﻼﺓ ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺇﻻ ﺃﻥ ﳝﻮﺕ ( ))ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺸﻔﻊ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻤﻪ ﺇﻻ ﲟﺎ ﺷﺎﺀ ﻭﺳﻊ ﻛﺮﺳﻴﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻻ ﻳﺆﻭﺩﻩ ﺣﻔﻈﻬﻤﺎ ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ(( .ﺍﻟﺒﻘﺮﺓ ﻟﻘﺪ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺃﻋﻈﻢ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ؟ ﻓﻘﺎﻝ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ﻓﺴﺄﻟﻪ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ،ﻓﻘﺎﻝ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻓﺤﻴﻨﻤﺎ ﺳﺄﻟﻪ ﺍﻟﺜﺎﻟﺜﺔ؟ ﻗﺎﻝ)) :ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ(( ﻓﻀﺮﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺻﺪﺭ ﺃﰊ ﻭﻗﺎﻝ ﻟﻪ)) :ﻟﻴﻬﻨﻚ ﺍﻟﻌﻠﻢ ﺃﺑﺎ ﺍﳌﻨﺬﺭ(( ﻫﻨﺄﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺣﻮﺍﻩ ﺻﺪﺭﻩ ..ﻓﻬﻮ ﺃﻗﺮﺃ ﺍﻷﻣﺔ ﺑﻜﺘﺎﺏ ﺍﷲ ،ﻭﱂ ﺗﻜﻦ ﻗﺮﺍﺀﺗﻪ ﺩﻭﻥ ﻋﻠﻢ ..ﺑﻞ ﻟﻘﺪ ﻋﻠﻢ ﺃﻋﻈﻢ ﺁﻳﺔ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺻﻔﺎﺕ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﳌﺎ ﲢﻮﻳﻪ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ..ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﻋﺸﺮ ﲨﻞ ﻣﺴﺘﻘﻠﺔ. ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﺒﺪﺍﻳﺔ ﺗﻐﺮﺱ ﰲ ﻗﻠﻮﺑﻨﺎ ﺃﻥ ﺍﳊﺎﻛﻤﻴﺔ ﷲ ﻭﺣﺪﻩ .ﻓﻴﻜﻮﻥ ﺍﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﳌﺸﺮﻉ ﻟﻠﻌﺒﺎﺩ ؛ ﻭﳚﻲﺀ ﺗﺸﺮﻳﻊ ﺍﻟﺒﺸﺮ ﻣﺴﺘﻤﺪﺍ ﻣﻦ ﺷﺮﻳﻌﺔ ﺍﷲ .ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻳﺴﺘﻤﺪ ﺍﳌﺆﻣﻦ ﻛﻞ ﺍﻟﻘﻴﻢ ﻣﻦ ﺍﷲ ؛ ﻓﻼ ﺍﻋﺘﺒﺎﺭ ﻟﻘﻴﻤﺔ ﻣﻦ ﻗﻴﻢ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﺇﺫﺍ ﱂ ﺗﻘﺒﻞ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ ،ﻭﻻ ﺷﺮﻋﻴﺔ ﻟﻮﺿﻊ ﺃﻭ ﺗﻘﻠﻴﺪ ﺃﻭ ﺗﻨﻈﻴﻢ ﳜﺎﻟﻒ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ . .ﻭﻫﻜﺬﺍ ﺇﱃ ﺁﺧﺮﻣﺎ ﻳﻨﺒﺜﻖ ﻋﻦ ﻣﻌﲎ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻣﻦ ﻣﺸﺎﻋﺮ ﰲ ﺍﻟﻀﻤﲑ ﺃﻭ ﻣﻨﺎﻫﺞ ﳊﻴﺎﺓ ﺍﻟﻨﺎﺱ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ) ﰲ ﺿﻼﻝ ﺍﻟﻘﺮﺁﻥ ( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ(( ﺇﺧﺒﺎﺭ ﺑﺄﻧﻪ ﺍﳌﻨﻔﺮﺩ ﺑﺎﻹﳍﻴﺔ ﳉﻤﻴﻊ ﺍﳋﻼﺋﻖ ،ﻓﻼ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ،ﻭﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ )) ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ(( ﺃﻱ ﺍﳊﻲ ﰲ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﺃﺑﺪﺍﹰ ،ﺍﻟﻘﻴﻢ ﻟﻐﲑﻩ ﻭﻻ ﻗﻮﺍﻡ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﺑﺪﻭﻥ ﺃﻣﺮﻩ. ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ. ﻭﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻳﻮﺻﻒ ﻬﺑﺎ ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﱂ ﺗﺄﺕ ﻣﻦ ﻣﺼﺪﺭ ﺁﺧﺮ ﻛﺤﻴﺎﺓ ﺍﳋﻼﺋﻖ ﺍﳌﻜﺴﻮﺑﺔ ﺍﳌﻮﻫﻮﺑﺔ ﳍﺎ ﻣﻦ ﺍﳋﺎﻟﻖ .ﻭﻣﻦ ﰒ ﻳﺘﻔﺮﺩ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﺑﺎﳊﻴﺎﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ .ﻛﻤﺎ ﺃﻬﻧﺎ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻷﺯﻟﻴﺔ ﺍﻷﺑﺪﻳﺔ ﺍﻟﱵ ﻻ ﺗﺒﺪﺃ ﻣﻦ ﻣﺒﺪﺃ ﻭﻻ ﺗﻨﺘﻬﻲ ﺇﱃ ﻬﻧﺎﻳﺔ ،ﻓﻬﻲ ﻣﺘﺠﺮﺩﺓ ﻋﻦ ﻣﻌﲎ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺼﺎﺣﺐ ﳊﻴﺎﺓ ﺍﳋﻼﺋﻖ ﺍﳌﻜﺘﺴﺒﺔ ﺍﶈﺪﺩﺓ ﺍﻟﺒﺪﺀ ﻭﺍﻟﻨﻬﺎﻳﺔ .ﻭﻣﻦ ﰒ ﻳﺘﻔﺮﺩ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﻛﺬﻟﻚ ﺑﺎﳊﻴﺎﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ .ﰒ ﺇﻬﻧﺎ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱵ
ﺍﻋﺘﺎﺩ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﻬﺑﺎ ﺍﳊﻴﺎﺓ .ﻓﺎﷲ -ﺳﺒﺤﺎﻧﻪ -ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) )) ( ١٣ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ(( ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ))ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ(( ﻻ ﺗﻐﻠﺒﻪ ﺳﻨﺔ ﻭﻫﻲ ﺍﻟﻨﻌﺎﺱ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻭﻻ ﻧﻮﻡ(( ﻷﻧﻪ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻨﻌﺎﺱ. ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺢ )) :ﺇﻥ ﺍﷲ ﻻ ﻳﻨﺎﻡ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻨﺎﻡ ،ﳜﻔﺾ ﺍﻟﻘﺴﻂ ﻭﻳﺮﻓﻌﻪ ،ﻳﺮﻓﻊ ﺇﻟﻴﻪ ﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ ﻗﺒﻞ ﻋﻤﻞ ﺍﻟﻠﻴﻞ ﻭﻋﻤﻞ ﺍﻟﻠﻴﻞ ﻗﺒﻞ ﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ ،ﺣﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ ﻟﻮ ﻛﺸﻔﻪ ﻻﺣﺘﺮﻗﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻪ ﻣﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺑﺼﺮﻩ ﻣﻦ ﺧﻠﻘﻪ((. )) ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ(( ﺇﺧﺒﺎﺭ ﺑﺄﻥ ﺍﳉﻤﻴﻊ ﻋﺒﻴﺪﻩ ﻭﰲ ﻣﻠﻜﻪ ﻭﲢﺖ ﻗﻬﺮﻩ ﻭﺳﻠﻄﺎﻧﻪ. ) ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ(. . ﻓﻬﻲ ﺍﳌﻠﻜﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ .ﻛﻤﺎ ﺃﻬﻧﺎ ﻫﻲ ﺍﳌﻠﻜﻴﺔ ﺍﳌﻄﻠﻘﺔ . .ﺍﳌﻠﻜﻴﺔ ﺍﻟﱵ ﻻ ﻳﺮﺩ ﻋﻠﻴﻬﺎ ﻗﻴﺪ ﻭﻻ ﺷﺮﻁ ﻭﻻ ﻓﻮﺕ ﻭﻻ ﺷﺮﻛﺔ . ﻭﻫﻲ ﻣﻔﻬﻮﻡ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ .ﻓﺎﷲ ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﺍﳊﻲ ﺍﻟﻮﺍﺣﺪ ،ﺍﻟﻘﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ،ﺍﳌﺎﻟﻚ ﺍﻟﻮﺍﺣﺪ ﻭﻫﻲ ﻧﻔﻲ
ﻟﻠﺸﺮﻛﺔ ﰲ ﺻﻮﺭﻬﺗﺎ ﺍﻟﱵ ﺗﺮﺩ ﻋﻠﻰ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﻭﻣﺪﺍﺭﻛﻬﻢ .ﻛﻤﺎ ﺃﻬﻧﺎ ﺫﺍﺕ ﺃﺛﺮ ﰲ ﺇﻧﺸﺎﺀ ﻣﻌﲎ ﺍﳌﻠﻜﻴﺔ ﻭﺣﻘﻴﻘﺘﻬﺎ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ .ﻓﺈﺫﺍ ﲤﺤﻀﺖ ﺍﳌﻠﻜﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﷲ ،ﱂ ﻳﻜﻦ ﻟﻠﻨﺎﺱ ﻣﻠﻜﻴﺔ ﺍﺑﺘﺪﺍﺀ ﻟﺸﻲﺀ .ﺇﳕﺎ ﻛﺎﻥ ﳍﻢ ﺍﺳﺘﺨﻼﻑ ﻣﻦ ﺍﳌﺎﻟﻚ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﳝﻠﻚ ﻛﻞ ﺷﻲﺀ .ﻭﻣﻦ ﰒ ﻭﺟﺐ ﺃﻥ ﳜﻀﻌﻮﺍ ﰲ ﺧﻼﻓﺘﻬﻢ ﻟﺸﺮﻭﻃﺎﳌﺎﻟﻚ ﺍﳌﺴﺘﺨﻠﻒ ﰲ ﻫﺬﻩ ﺍﳌﻠﻜﻴﺔ .ﻭﺷﺮﻭﻁ ﺍﳌﺎﻟﻚ ﺍﳌﺴﺘﺨﻠﻒ ﻗﺪ ﺑﻴﻨﻬﺎ ﳍﻢ ﰲ ﺷﺮﻳﻌﺘﻪ ؛ ﻓﻠﻴﺲ ﳍﻢ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻨﻬﺎ ))ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺸﻔﻊ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ(( ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻭﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ(( ﻭﻫﺬﺍ ﻣﻦ ﻋﻈﻤﺘﻪ ﻭﻛﱪﻳﺎﺋﻪ ﻭﺟﻼﻟﻪ ﻋﺰ ﻭﺟﻞ ﻭﺃﻧﻪ ﻻ ﻳﺘﺠﺎﺳﺮ ﺃﺣﺪ ﻋﻠﻰ ﺃﻥ ﻳﺸﻔﻊ ﻷﺣﺪ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻥ ﻟﻪ ﰲ ﺍﻟﺸﻔﺎﻋﺔ ...ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ)) :ﰒ ﺁﰐ ﲢﺖ ﺍﻟﻌﺮ ﺵ ﻓﺄﺧﺮ ﺳﺎﺟﺪﹰﺍ ﻓﻴﺪﻋﲏ ﻣﺎ ﺷﺎﺀ ﺃﻥ ﻳﺪﻋﲏ، ﰒ ﻳﻘﺎﻝ :ﺍﺭﻓﻊ ﺭﺃﺳﻚ ،ﻭﻗﻞ ﺗﺴﻤﻊ ،ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ(( ﻓﻼ ﺷﻔﺎﻋﺔ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﺇﺫﻥ ﳌﻦ ﻳﺸﻔﻊ ﻭﳌﻦ ﻳﺸﻔﻊ ﻟﻪ ﻗﺎﻝ ﺗﻌﺎﱃ: )) ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻭﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ ﻭﻫﻢ ﻣﻦ ﺧﺸﻴﺘﻪ ﻣﺸﻔﻘﻮﻥ((ﺍﻻﻧﺒﻴﺎﺀ )ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺸﻔﻊ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ ؟( ﺇﻬﻧﺎ ﺻﻔﺔ ﺃﺧﺮﻯ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ؛ ﺗﻮﺿﺢ ﻣﻘﺎﻡ ﻷﻟﻮﻫﻴﺔ ﻭﻣﻘﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ . .ﻓﺎﻟﻌﺒﻴﺪ ﲨﻴﻌﺎ ﻳﻘﻔﻮﻥ ﰲ ﺣﻀﺮﺓ ﺍﻷﻟﻮﻫﻴﺔ ﻣﻮﻗﻒ ﺍﻟﻌﺒﻮﺩﻳﺔ ؛ ﻻ ﻳﺘﻌﺪﻭﻧﻪ ﻭﻻ ﻳﺘﺠﺎﻭﺯﻭﻧﻪ ،ﻳﻘﻔﻮﻥ ﰲ ﻣﻘﺎﻡ ﺍﻟﻌﺒﺪ ﺍﳋﺎﺷﻊ ﺍﳋﺎﺿﻊ ؛ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﻡ ﺑﲔ ﻳﺪﻱ ﺭﺑﻪ ؛ ﻭﻻ ﳚﺮﺅ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﺪﻩ ،ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﺆﺫﻥ ﻟﻪ ،ﻓﻴﺨﻀﻊ ﻟﻺﺫﻥ ﻭﻳﺸﻔﻊ ﰲ ﺣﺪﻭﺩﻩ . .ﻭﻫﻢ ﻳﺘﻔﺎﺿﻠﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ،ﻭﻳﺘﻔﺎﺿﻠﻮﻥ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ .ﻭﻟﻜﻨﻬﻢ ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺍﳊﺪ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺎﻭﺯﻩ ﻋﺒﺪ .
)) ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ(( ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺣﺎﻃﺔ ﻋﻠﻢ ﺍﷲ ﲜﻤﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﺎﺿﻴﻬﺎ ﻭﺣﺎﺿﺮﻫﺎ ﻭﻣﺴﺘﻘﺒﻠﻬﺎ، ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﺇﺧﺒﺎﺭﹰﺍ ﻣﻦ ﺍﳌﻼﺋﻜﺔ)) ،ﻭﻣﺎ ﻧﺘﻨﺰﻝ ﺇﻻ ﺑﺄﻣﺮ ﺭﺑﻚ ﻟﻪ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻭﻣﺎ ﺧﻠﻔﻨﺎ ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ﻭﻣﺎ ﻛﺎﻥ ﺭﺑﻚ ﻧﺴﻴﹰﺎ((ﻣﺮﱘ ) ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ( ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻄﺮﻓﻴﻬﺎ ﺗﺴﺎﻫﻢ ﻛﺬﻟﻚ ﰲ ﺗﻌﺮﻳﻒ ﺍﳌﺴﻠﻢ ﺑﺈﳍﻪ ،ﻭﰲ ﲢﺪﻳﺪ ﻣﻘﺎﻣﻪ ﻫﻮ ﻣﻦ ﺇﳍﻪ .ﻓﺎﷲ ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﺧﻠﻔﻬﻢ .ﻭﻫﻮ ﺗﻌﺒﲑ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺎﻣﻞ ﺍﻟﻜﺎﻣﻞ ﺍﳌﺴﺘﻘﺼﻲ ﻟﻜﻞ ﻣﺎ ﺣﻮﳍﻢ .ﻓﻬﻮ ﻳﺸﻤﻞ ﺣﺎﺿﺮﻫﻢ ﺍﻟﺬﻱ ﺑﲔ
ﺃﻳﺪﻳﻬﻢ ؛ ﻭﻳﺸﻤﻞ ﻏﻴﺒﻬﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﻣﻀﻰ ﻭﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ ﻭﻫﻮ ﻋﻨﻬﻢ ﳏﺠﻮﺏ .ﻛﺬﻟﻚ ﻫﻮ ﻳﺸﻤﻞ ﻣﺎ ﻳﻌﻠﻤﻮﻧﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﻭﻣﺎ ﳚﻬﻠﻮﻧﻪ ﰲ ﻛﻞ ﻭﻗﺖ .ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺗﻌﺒﲑ ﻟﻐﻮﻱ ﻳﻔﻴﺪ ﴰﻮﻝ ﺍﻟﻌﻠﻢ ﻭﺗﻘﺼﻴﻪ . .ﺃﻣﺎ ﻫﻢ ﻓﻼ ﻳﻌﻠﻤﻮﻥ ﺷﻴﺌﺎ ﺇﻻ ﻣﺎ ﻳﺄﺫﻥ ﳍﻢ ﺍﷲ ﺃﻥ ﻳﻌﻠﻤﻮﻩ . . ﻭﺷﻄﺮ ﺍﳊﻘﻴﻘﺔ ﺍﻷﻭﻝ . .ﻋﻠﻢ ﺍﷲ ﺍﻟﺸﺎﻣﻞ ﲟﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ . .ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﳛﺪﺙ ﰲ ﺍﻟﻨﻔﺲ ﺭﺟﺔ ﻭﻫﺰﺓ . ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﻘﻒ ﻋﺎﺭﻳﺔ ﰲ ﻛﻞ ﳊﻈﺔ ﺃﻣﺎﻡ ﺑﺎﺭﺋﻬﺎ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﻳﺪﻳﻬﺎ ﻭﻣﺎ ﺧﻠﻔﻬﺎ .ﻳﻌﻠﻢ ﻣﺎ ﺗﻀﻤﺮ ﻋﻠﻤﻪ ﲟﺎ ﲡﻬﺮ . ﻭﻳﻌﻠﻢ ﻣﺎ ﺗﻌﻠﻢ ﻋﻠﻤﻪ ﲟﺎ ﲡﻬﻞ .ﻭﻳﻌﻠﻢ ﻣﺎ ﳛﻴﻂ ﻬﺑﺎ ﻣﻦ ﻣﺎﺽ ﻭﺁﺕ ﳑﺎ ﻻ ﺗﻌﻠﻤﻪ ﻫﻲ ﻭﻻ ﺗﺪﺭﻳﻪ . .ﺷﻌﻮﺭ ﺍﻟﻨﻔﺲ ﻬﺑﺬﺍ ﺧﻠﻴﻖ ﺑﺄﻥ ﳛﺪﺙ ﻓﻴﻬﺎ ﻫﺰﺓ ﺍﻟﺬﻱ ﻳﻘﻒ ﻋﺮﻳﺎﻧﺎ ﺑﻜﻞ ﻣﺎ ﰲ ﺳﺮﻳﺮﺗﻪ ﺃﻣﺎﻡ ﺍﻟﺪﻳﺎﻥ ؛ ﻛﻤﺎ ﺃﻧﻪ ﺧﻠﻴﻖ ﺑﺄﻥ ﻳﺴﻜﺐ ﰲ ﺍﻟﻘﻠﺐ ﺍﻻﺳﺘﺴﻼﻡ ﳌﻦ ﻳﻌﺮﻑ ﻇﺎﻫﺮ ﻛﻞ ﺷﻲﺀ ﻭﺧﺎﻓﻴﻪ . ﻭﺷﻄﺮ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﱐ . .ﺃﻥ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﳍﻢ ﺃﻥ ﻳﻌﻠﻤﻮﻩ . .ﺟﺪﻳﺮ ﺑﺄﻥ ﻳﺘﺪﺑﺮﻩ ﺍﻟﻨﺎﺱ ﻃﻮﻳﻼ . ﻭﲞﺎﺻﺔ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻳﻔﺘﻨﻮﻥ ﻓﻴﻬﺎ ﺑﺎﻟﻌﻠﻢ ﰲ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ) )) ( ١٤ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻤﻪ ﺇﻻ ﲟﺎ ﺷﺎﺀ (( ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﺗﻌﺎﱃ ))ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻤﻪ ﺇﻻ ﲟﺎ ﺷﺎﺀ(( ﺃﻱ ﻻ ﻳﻄﻠﻊ ﺃﺣﺪ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﻋﻠﻰ ﺷﻲﺀ ﺇﻻ ﲟﺎ ﺃﻋﻠﻤﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ: ))ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻼ ﻳﻈﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣﺪﹰﺍ ﺇﻻ ﻣﻦ ﺍﺭﺗﻀﻰ ﻣﻦ ﺭﺳﻮ ﹴﻝ ﻓﺈﻧﻪ ﻳﺴﻠﻚ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ﺭﺻﺪﹰﺍ ﻟﻴﻌﻠﻢ ﺃﻥ ﻗﺪ ﺃﺑﻠﻐﻮﺍ ﺭﺳﺎﻻﺕ ﺭﻬﺑﻢ ﻭﺃﺣﺎﻁ ﲟﺎ ﻟﺪﻳﻬﻢ ﻭﺃﺣﺼﻰ ﻛﻞ ﺷﻲﺀ ﻋﺪﺩﹰﺍ((ﺍﳉﻦ ))ﻭﺳﻊ ﻛﺮﺳﻴﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ(( ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﺳﺌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ)) :ﻭﺳﻊ ﻛﺮﺳﻴﻪ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ(( ﻓﻘﺎﻝ :ﻛﺮﺳﻴﻪ ﻣﻮﺿﻊ ﻗﺪﻣﻴﻪ ،ﻭﺍﻟﻌﺮﺵ ﻻ ﻳﻘﺪﺭ ﻗﺪﺭﻩ ﺇﻻ ﺍﷲ ﻋﺰ ﻭﺟﻞ، ﻓﺎﻟﺴﻤﻮﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ ﰲ ﺍﻟﻜﺮﺳﻲ ﺇﻻ ﻛﺤﻠﻘﻪ ﰲ ﻓﻼﺓ ،ﻭﻗﻴﻞ ﺃﻬﻧﺎ ﻛﺪﺭﺍﻫﻢ ﺃﻟﻘﻴﺖ ﰲ ﺗﺮﺱ ،ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ. ))ﻭﻻ ﻳﺆﻭﺩﻩ ﺣﻔﻈﻬﻤﺎ(( ﺃﻱ ﻻ ﻳﺜﻘﻠﻪ ﻭﻻ ﻳﻜﺘﺮﺛﻪ ﻭﻻ ﻳﺸﺘﺪ ﻋﻠﻴﻪ ﺣﻔﻆ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺑﻞ ﺫﻟﻚ ﺳﻬﻞ ﻋﻠﻴﻪ ﻳﺴﲑ ﻟﺪﻳﻪ ،ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﻛﻞ ﻧﻔﺲ ﲟﺎ ﻛﺴﺒﺖ ،ﺍﻟﺮﻗﻴﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻼ ﻳﻌﺰﺏ ﻋﻨﻪ ﺷﻲﺀ ﻭﻻ ﻳﻐﻴﺐ ﻋﻨﻪ ﺷﻲ ،ﻭﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺣﻘﲑﺓ ﺑﲔ ﻳﺪﻳﻪ ﻣﺘﻮﺍﺿﻌﺔ ﺫﻟﻴﻠﺔ ﺻﻐﲑﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ،ﳏﺘﺎﺟﺔ ﻓﻘﲑﺓ ﺇﻟﻴﻪ ﻭﻫﻮ ﺍﻟﻐﲏ ﺍﳊﻤﻴﺪ ،ﺍﻟﻔﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ ﺍﻟﺬﻱ ﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ ﻭﻫﻢ ﻳﺴﺄﻟﻮﻥ ،ﻭﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻟﻜﻞ ﺷﻲﺀ ﺍﳊﺴﻴﺐ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺍﻟﺮﻗﻴﺐ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ ،ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﻻ ﺇﻟﻪ ﻏﲑﻩ ﻭﻻ ﺭﺏ ﺳﻮﺍﻩ. ))ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ(( ﻓﻬﻮ ﺍﻟﻌﻠﻲ ﻋﻠﻮ ﻣﻨﺰﻟﺔ ﻭﻋﻠﻮ ﻗﻬﺮ ﻭﺳﻠﻄﺎﻥ ،ﻭﻫﻮ ﺍﻟﻌﻈﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﻻ ﻣﻠﺠﺄ ﻭﻻ ﻣﻨﺠﺎ ﻣﻨﻪ ﺇﻻ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﺣﺴﺒﻨﺎ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ))ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ(( ﻭﻫﺬﻩ ﺧﺎﲤﺔ ﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻵﻳﺔ ،ﺗﻘﺮﺭ ﺣﻘﻴﻘﺔ ،ﻭﺗﻮﺣﻲ ﻟﻠﻨﻔﺲ ﻬﺑﺬﻩ ﺍﳊﻘﻴﻘﺔ .ﻭﺗﻔﺮﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻠﻮ ،ﻭﺗﻔﺮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻈﻤﺔ .ﻓﺎﻟﺘﻌﺒﲑ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻳﺘﻀﻤﻦ ﻣﻌﲎ ﺍﻟﻘﺼﺮ ﻭﺍﳊﺼﺮ .ﻓﻠﻢ ﻳﻘﻞ ﻭﻫﻮ ﻋﻠﻲ ﻋﻈﻴﻢ ،ﻟﻴﺜﺒﺖ ﺍﻟﺼﻔﺔ ﳎﺮﺩ ﺇﺛﺒﺎﺕ .ﻭﻟﻜﻨﻪ ﻗﺎﻝ) :ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ(ﻟﻴﻘﺼﺮﻫﺎ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﺑﻼ ﺷﺮﻳﻚ ! ﺇﻧﻪ ﺍﳌﺘﻔﺮﺩ ﺑﺎﻟﻌﻠﻮ ،ﺍﳌﺘﻔﺮﺩ ﺑﺎﻟﻌﻈﻤﺔ .ﻭﻣﺎ ﻳﺘﻄﺎﻭﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﺇﱃ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺇﻻ ﻭﻳﺮﺩﻩ ﺍﷲ ﺇﱃ ﺍﳋﻔﺾ ﻭﺍﳍﻮﻥ ؛ ﻭﺇﱃ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ ﻭﺍﳍﻮﺍﻥ .ﻭﻫﻮ ﻳﻘﻮﻝ ) :ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﳒﻌﻠﻬﺎ ﻟﻠﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﻋﻠﻮﺍ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﻓﺴﺎﺩﺍ( . .ﻭﻳﻘﻮﻝ ﻋﻦ ﻓﺮﻋﻮﻥ ﰲ ﻣﻌﺮﺽ ﺍﳍﻼﻙ :ﺇﻧﻪ ﻛﺎﻥ ﻋﺎﻟﻴﺎ . .
ﻭﻳﻌﻠﻮ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻌﻠﻮ ،ﻭﻳﻌﻈﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻌﻈﻢ ،ﻓﻼ ﻳﺘﺠﺎﻭﺯ ﻣﻘﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ .ﻭﻋﻨﺪﻣﺎ ﺗﺴﺘﻘﺮ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ،ﻓﺈﻬﻧﺎ ﺗﺜﻮﺏ ﺑﻪ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺗﻄﺎﻣﻦ ﻣﻦ ﻛﱪﻳﺎﺋﻪ ﻭﻃﻐﻴﺎﻧﻪ ؛ ﻭﺗﺮﺩﻩ ﺇﱃ ﳐﺎﻓﺔ ﺍﷲ ﻭﻣﻬﺎﺑﺘﻪ ؛ ﻭﺇﱃ ﺍﻟﺸﻌﻮﺭ ﲜﻼﻟﻪ ﻭﻋﻈﻤﺘﻪ ؛ ﻭﺇﱃ ﺍﻷﺩﺏ ﰲ ﺣﻘﻪ ﻭﺍﻟﺘﺤﺮﺝ ﻣﻦ ﺍﻻﺳﺘﻜﺒﺎﺭ ﻋﻠﻰ ﻋﺒﺎﺩﻩ .ﻓﻬﻲ ﺍﻋﺘﻘﺎﺩ ﻭﺗﺼﻮﺭ . ﻭﻫﻲ ﻛﺬﻟﻚ ﻋﻤﻞ ﻭﺳﻠﻮﻙ . ﺍﻟﻠﻬﻢ ﺃﻳﻘﻆ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﺍﻟﻐﻔﻼﺕ ،ﻭﻃﻬﺮ ﺟﻮﺍﺭﺣﻨﺎ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻭﻧﻖ ﺳﺮﺍﺋﺮﻧﺎ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﺒﻠﻴﺎﺕ ،ﺍﻟﻠﻬﻢ ﺑﺎﻋﺪ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺫﻧﻮﺑﻨﺎ ﻛﻤﺎ ﺑﺎﻋﺪﺕ ﺑﲔ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ( (( ( ١٥ﺯﻳﻦ ﻟﻠﻨﺎﺱ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﲔ(( ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ " ﺯﻳﻦ ﻟﻠﻨﺎﺱ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﲔ ﻭﺍﻟﻘﻨﺎﻃﲑ ﺍﳌﻘﻨﻄﺮﺓ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳋﻴﻞ ﺍﳌﺴﻮﻣﺔ ﻭ ﺍﻷﻧﻌﺎﻡ ﻭﺍﳊﺮﺙ ،ﺫﻟﻚ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﷲ ﻋﻨﺪﻩ ﺣﺴﻦ ﺍﳌﺂﺏ .ﻗﻞ ﺃﺅﻧﺒﺌﻜﻢ ﲞﲑ ﻣﻦ ﺫﻟﻜﻢ؟ ﻟﻠﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻋﻨﺪ ﺭﻬﺑﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ،ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ،ﻭﺃﺯﻭﺍﺝ ﻣﻄﻬﺮﺓ ،ﻭﺭﺿﻮﺍﻥ ﻣﻦ ﺍﷲ ﻭﺍﷲ ﺑﺼﲑ ﺑﺎﻟﻌﺒﺎﺩ". ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻘﺎﺭﻧﺔ ﻟﻄﻴﻔﺔ ﺑﲔ ﻣﺘﺎﻉ ﺯﺍﺋﻞ ﻭﺑﲔ ﻧﻌﻴﻢ ﺩﺍﺋﻢ ،ﺑﲔ ﺩﻧﻴﺎ ﻓﺎﻧﻴﺔ ﻭﺃﺧﺮﻯ ﺑﺎﻗﻴﺔ ،ﺇﻧﻪ ﺍﻣﺘﺤﺎﻥ ﻭﻟﻜﻨﻪ ﻣﻜﺸﻮﻑ ﺍﻷﻭﺭﺍﻕ ﻭﳏﺪﺩ ﺍﻟﻨﺘﺎﺋﺞ ،ﺃﻣﺎﻣﻚ ﺍﺧﺘﻴﺎﺭﺍﻥ ﺍﻷﻭﻝ :ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺜﺎﱐ :ﺍﻟﺘﻘﻮﻯ ) ﻟﻠﺬﻳﻦ ﺍﺗﻘﻮﺍ( .ﻭﺍﻷﻣﺮ ﻻﳛﺘﺎﺝ ﺇﱃ ﻛﺜﲑ ﺗﻔﻜﲑ ﻓﺄﻱ ﻋﺎﻗﻞ ﻻﺑﺪ ﺃﻥ ﳜﺘﺎﺭ ﺍﳋﻴﺎﺭ ﺍﻟﺜﺎﱐ ﻷﻥ ﺍﻟﻨﺘﻴﺠﺔ ﻫﻲ :ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ،ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ،ﻭﺃﺯﻭﺍﺝ ﻣﻄﻬﺮﺓ ،ﻭﺭﺿﻮﺍﻥ ﻣﻦ ﺍﷲ . ﺃﻓﻬﺬﺍ ﺧﲑ ﺃﻡ ﻣﺘﺎﻉ ﺯﺍﺋﻞ ﻭﺷﻬﻮﺓ ﻋﺎﺑﺮﺓ ﻭﻧﺸﻮﺓ ﺯﺍﺋﻠﺔ؟! ﻭﻟﻜﻦ ﲟﺎ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﻬﺑﺬﺍ ﺍﻟﻮﺿﻮﺡ ﻓﻠﻤﺎﺫﺍ ﻳﻔﺸﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻹﻣﺘﺤﺎﻥ؟ ﻻﺑﺪ ﺃﻥ ﰲ ﺍﻷﻣﺮ ﺳﺮ .ﻭﺍﻟﺴﺮ ﻫﻮ ﰲ ﺃﻭﻝ ﻛﻠﻤﺔ ﰲ ﺍﻵﻳﺔ :ﺯﻳﻦ .ﻓﻤﻦ ﺍﳌﺰﻳﻦ ﻭﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﺘﺰﻳﻦ؟ ﻳﺮﻯ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻥ ﺍﳌﺰﻳﻦ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺫﻟﻚ ﺑﻮﺳﻮﺳﺘﻪ ﻟﻺﻧﺴﺎﻥ ﻭﲢﺴﻨﻪ ﺍﳌﻴﻞ ﳍﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ،ﻗﺎﻟﻮﺍ ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﺯﻳﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻋﻤﺎﳍﻢ "..ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﳌﺰﻳﻦ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺫﻟﻚ ﻟﻺﻣﺘﺤﺎﻥ ﻭﺍﻹﺑﺘﻼﺀ ،ﻟﻴﻈﻬﺮﻋﺒﺪ ﺍﻟﺸﻬﻮﺓ ﻭﺍﳍﻮﻯ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﺇﻧﺎ ﺟﻌﻠﻨﺎ ﻣﺎﻋﻠﻰ ﺍﻷﺭﺽ ﺯﻳﻨﺔ ﳍﻢ ﻟﻨﺒﻠﻮﻫﻢ ﻼ" ﻭﻛﻼ ﺍﻟﻘﻮﻟﲔ ﻟﻪ ﻭﺟﻪ .ﻭﻣﻦ ﺭﲪﺔ ﺍﷲ ﺑﻨﺎ ﺃﻧﻪ ﱂ ﻳﻨﻬﻨﺎ ﻋﻦ ﺍﻟﺘﻤﺘﻊ ﺑﺘﻠﻚ ﺍﻟﺸﻬﻮﺍﺕ ﺑﺎﻟﻜﻠﻴﺔ ﻭﻟﻜﻨﻪ ﻬﻧﺎﻧﺎ ﺃﻳﻬﻢ ﺃﺣﺴﻦ ﻋﻤ ﹰ ﻋﻦ ﺃﻥ ﻧﺘﻌﻠﻖ ﻬﺑﺎ ﻓﺘﺸﻐﻠﻨﺎ ﻋﻦ ﺍﻟﻌﻤﻞ ﻟﻶﺧﺮﺓ ﻭﻬﻧﺎﻧﺎ ﻋﻦ ﺃﻥ ﻧﺆﺛﺮ ﺣﺒﻬﺎ ﻋﻠﻰ ﺣﺐ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﺘﻌﻤﻲ ﺃﺑﺼﺎﺭﻧﺎ ﻭﺗﻄﻐﻴﻨﺎ ﻓﻨﺘﺠﺎﻭﺯ ﺣﺪﻭﺩ ﺍﷲ ﻭﻧﺮﺗﻜﺐ ﺍﻵﺛﺎﻡ ﻣﻦ ﺃﺟﻠﻬﺎ ﻭﻧﺒﻴﻊ ﺩﻳﻨﻨﺎ ﻟﺘﺤﺼﻴﻠﻬﺎ.ﻗﺎﻝ ﺗﻌﺎﱃ " :ﻓﺄﻣﺎ ﻣﻦ ﻃﻐﻰ ﻭﺁﺛﺮ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻥ ﺍﳉﺤﻴﻢ ﻫﻲ ﺍﳌﺄﻭﻯ ﻭﺃﻣﺎ ﻣﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑﻪ ﻭﻬﻧﻰ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﳍﻮﻯ ﻓﺈﻥ ﺍﳉﻨﺔ ﻫﻲ ﺍﳌﺄﻭﻯ" .ﻭﻟﻔﺘﺔ ﺃﺧﲑﺓ ﻭﻫﻲ ﺃﻥ ﰲ ﺗﻌﺪﺍﺩ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ﺩﻭﻥ ﻏﲑﻫﺎ ﻭﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﻔﺖ ﻧﻈﺮ ﻟﻨﺎ ﻭﺗﺄﻛﻴﺪ ﻋﻠﻰ ﺧﻄﺮ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﻌﺪﺩﺓ ﰲ ﺍﻵﻳﺔ ﻟﻨﺘﻨﺒﻪ ﳍﺎ ﻭﳓﺬﺭ ﻣﻨﻬﺎ ﺃﺷﺪ ﻣﻦ ﻏﲑﻫﺎ ﻭﻫﻲ :ﺍﻟﻨﺴﺎﺀ ،ﻭﺍﻷﺑﻨﺎﺀ ،ﻭﺍﻟﺬﻫﺐ ،ﻭﺍﻟﻔﻀﺔ ،ﻭﺍﳋﻴﻞ ﺍﻷﺻﻴﻠﺔ ،ﻭﺍﻹﺑﻞ ،ﻭﺍﻟﺒﻘﺮ ،ﻭﺍﻟﻐﻨﻢ ،ﻭﺍﳊﺮﺙ ،ﻭﺍﻟﺰﺭﻉ .ﻓﺎﻟﻠﻬﻢ ﻻﲡﻌﻞ ﺍﻟﺪﻧﻴﺎ ﺃﻛﱪ ﳘﻨﺎ ﻭﻻﻣﺒﻠﻎ ﻋﻠﻤﻨﺎ ﻭﻻ ﺇﱃ ﺍﻟﻨﺎﺭ ﻣﺼﲑﻧﺎ ﻭﺍﺟﻌﻞ ﺍﳉﻨﺔ ﻫﻲ ﺩﺍﺭﻧﺎ ﻭﻣﺂﻟﻨﺎ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) ( ١٦ﺇﻥ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺏ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹾﺬﻛﹸﺮُﻭ ﹶﻥ ﺕ ﻟﱢﹸﺄ ْﻭﻟِﻲ ﺍﻷﹾﻟﺒَﺎ ﹺ ﻑ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﻭَﺍﻟﻨﱠﻬَﺎﺭﹺ ﻵﻳَﺎ ٍ ﻼ ِ ﺽ ﻭَﺍ ْﺧِﺘ ﹶ ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ ﻗﺎﻝ ﺍﷲ -ﺗﻌﺎﱃ )) :-ﹺﺇﻥﱠ ﻓِﻲ َﺧ ﹾﻠ ﹺﻖ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ ﻚ ﻓﹶﻘِﻨَﺎ ﻼ ُﺳْﺒ ﺤَﺎَﻧ َ ﺖ ﻫَﺬﺍ ﺑَﺎ ِﻃ ﹰ ﺽ ﺭَﺑﱠﻨَﺎ ﻣَﺎ َﺧﹶﻠ ﹾﻘ َ ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ ﺍﻟﻠﹼ َﻪ ِﻗﻴَﺎﻣﹰﺎ َﻭﻗﹸﻌُﻮﺩﹰﺍ َﻭ َﻋﹶﻠ َﻰ ُﺟﻨُﻮﹺﺑ ﹺﻬ ْﻢ َﻭَﻳَﺘ ﹶﻔﻜﱠﺮُﻭ ﹶﻥ ﻓِﻲ َﺧ ﹾﻠ ﹺﻖ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ ..ﺍﻵﻳﺎﺕ(() (١٩٠ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ. َﻋﺬﹶﺍ َ ﻭﺭﺩ ﻋﻦ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺍﺳﺘﺄﺫﻬﻧﺎ ﺫﺍﺕ ﻣﺮﺓ ﰲ ﺃﻥ ﺗﺘﺮﻛﻪ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ؛ ﻭﻗﺪ ﻛﺎﻧﺖ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﲢﺐ ﻗﺮﺑﻪ ﻭﺍﳉﻠﻮﺱ ﻣﻌﻪ ،ﻓﺘﺮﻛﺘﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻟﻘﻴﺎﻡ ﺍﻟﻠﻴﻞ ،ﻓﻘﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ ﻳﺼﻠﻲ ﻭﻳﺒﻜﻲ ﺣﱴ ﺁﺫﻧﻪ ﺑﻼﻝ ﺑﺄﺫﺍﻥ ﺍﻟﻔﺠﺮ ،ﻓﺴﺄﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻋﻦ ﺣﺎﻟﻪ ،ﻓﻘﺎﻝ ﻟﻪ ) :ﻟﻘﺪ ﺃﻧﺰﻟﺖ ﻋﻠﻲّ ﺍﻟﻠﻴﻠﺔ ﺁﻳﺎﺕ ﻭﻳﻞﹲ ﳌﻦ ﻗﺮﺃﻫﺎ ﻭﱂ ﻳﺘﻔﻜﺮ ﻓﻴﻬﺎ(. ﻒ ﻭﺇﻳﺎﻛﻢ ﻣﻊ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺎﺕ ﻭﻗﻔﺎﺕ ﺗﺄﻣﻞ ﻭﺗﻔﻜﺮ ﻓﺈﻋﻤﺎ ﹰﻻ ﳊﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻧﻘ ُ ﻟﻨﺄﺧﺬ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻌﱪ ﻭﺍﻟﻔﻮﺍﺋﺪ ،ﻓﻤﻦ ﻓﻮﺍﺋﺪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﻣﻨﺎﺳﺒﺔ ﻧﺰﻭﳍﺎ ﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﻠﻲ: ﺃﻥ ﷲ -ﻋﺰ ﻭﺟﻞ -ﺳﺠﻼﻥ ﻣﻔﺘﻮﺣﺎﻥ ﻟﻠﻨﻈﺮ ﻭﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﻔﻜﲑ ،ﻭﻛﻼ ﺍﻟﺴﺠﻠﲔ ﳛﻤﻼﻥ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ،ﻭﺣﺠﺞ ﻭﺍﺿﺤﺎﺕ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﻟﺼﺎﻧﻊ ،ﻭﺍﻧﻔﺮﺍﺩ ﺍﳋﺎﻟﻖ ،ﺃﻭﻝ ﺍﻟﺴﺠﻠﲔ ﻫﻮﺍﻟﻜﻮﻥ ﺍﻟﻔﺴﻴﺢ ،ﻭﺍﻟﺴﻤﺎﺀ ﺍﻟﻮﺍﺳﻌﺔ ،ﻭﺍﻷﺭﺽ ﺍﳌﻨﺒﺴﻄﺔ ،ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﲨﻴﻌﻬﺎ ﺷﺎﻫﺪ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ -ﺗﻌﺎﱃ :- ﻭﰲ ﻛﻞﱢ ﺷﻲ ٍﺀ ﻟﻪ ﺁﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﻮﺍﺣﺪ ﻭﺃﻣﺎ ﺍﻟﺴ ﺠﻞ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺍﳌﺘﻀﻤﻦ ﻟﺸﺮﻋﺔ ﺍﳌﻜﻠﻔﲔ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﻣﻨﻬﺎﺝ ﺍﻟﻌﺎﳌﲔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺣﱴ ﻳﺴﺘﻘﻴﻢ ﺳﲑﻫﻢ ﻣﻊ ﺳﲑ ﺍﻟﻜﻮﻥ ﺍﳋﺎﺿﻊ ﷲ ،ﻭﺍﳌﺴﺒﺢ ﻟﻪ. ))ﻭﺇﻥ ﻣﻦ ﺷﻲ ٍﺀ ﺇﻻ ﻳﺴﺒﺢ ﲝﻤﺪﻩ ﻭﻟﻜﻦ ﻻ ﺗﻔﻘﻬﻮﻥ ﺗﺴﺒﻴﺤﻬﻢ(( ،ﻭﰲ ﻛﻼ ﺍﻟﺴﺠﻠﲔ ﻭﺿﻮﺡ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ،ﻭﺇﺑﺪﺍﻉ ﺍﷲ ﰲ ﺧﻠﻘﻪ ،ﻭ ﺃﻣﺮﻩ ﻭﻋﻈﻤﺘﻪ ﺍﻟﻘﺎﻫﺮﺓ ،ﻭﻋﻠﻤﻪ ﺍﶈﻴﻂ. ﺃﻥ ﺍﻟﺘﺄﻣﻞ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺣﺮﻛﺔ ﺍﻟﺰﻣﺎﻥ ،ﻭﺳﲑ ﻋﺠﻠﺔ ﺍﻟﺘﺎﺭﻳﺦ؛ ﺯﻳﺎﺩﺓ ﺇﳝﺎﻥ ﻭﻳﻘﲔ ،ﳑﺎ ﺟﻌﻞ ﺍﷲ -ﻋﺰ ﻭﺟﻞ -ﳝﺪﺡ ﺃﻫﻠﻪ ))ﺑﺄﻬﻧﻢ ﺃﻭﻟﻮﺍ ﺍﻷﻟﺒﺎﺏ((. ﻭﺇﻥ ﳑﺎ ﻧﻼﺣﻈﻪ ﺃﻧﻨﺎ ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﺃﺣﺎﻃﺘﻨﺎ ﺣﻀﺎﺭﺓ ﺍﻟﻴﻮﻡ ﻣﻦ ﺻﻨﻌﻬﺎ ﻣﺎ ﺟﻌﻠﻨﺎ ﻧﻐﻔﻞ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ، ﻓﺄﺻﺒﺤﻨﺎ ﻣﻌﻠﺒﲔ ﰲ ﺑﻴﻮﺕ ﺻﻤﺎﺀ ،ﻭﺁﻻﺕ ﻋﺠﻤﺎﺀ ،ﻭﺣﺮﻛﺔ ﻻ ﺣﻴﺎﺓ ﻓﻴﻬﺎ ،ﺣﱴ ﺇﻥ ﻣﻌﺎﱂ ﺍﻷﺭﺽ ﺑﺪﺃﺕ ﲣﺘﻔﻲ ﻣﻦ ﲢﺘﻨﺎ، ﻭﻣﻨﺎﻇﺮ ﺍﻟﻄﺒﻴﻌﺔ ﺗﻨﺴﺤﺐ ﻣﻦ ﺣﻮﻟﻨﺎ ،ﻓﻼ ﻧﺸﺎﻫﺪ ﺃﺷﺠﺎﺭﹰﺍ ﻭﻻ ﻃﻴﻮﺭﺍﹰ ،ﳑﺎ ﻟﻪ ﺃﻛﱪ ﺍﻷﺛﺮ ﻋﻠﻰ ﻏﻔﻠﺔ ﺍﻟﻘﻠﻮﺏ ،ﻭﲡﻤﺪ ﺍﻟﻔﻜﺮ. ﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ(( ﺃﻱ ﺗﻌﺎﻗﺒﻬﻤﺎ ﺟﻴﺌﺔ ﻭﺫﻫﺎﺑﺎﹰ ،ﻭﺳﲑﳘﺎ ﺍﻟﺴﲑ ﺍﳊﺜﻴﺚ ،ﲝﻴﺚ ﻳﻐﲑﺍﻥ ﰲ ﺍﻹﻧﺴﺎﻥ ﺣﺎﻟﻪ ﻭﺃﺣﻮﺍﻟﻪ ،ﻓﻔﻲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺷﺄﻥ ،ﺣﱴ ﻳﻘﻀﻲ ﺁﺟﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺳﺎﻋﺔ ﺑﻞ ﰲ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﻬﺗﺎ ،ﻓﻜﺎﻥ ﺍﳌﺘﺄﻣﻞ ﰲ ﺣﺮﻛﺔ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺣﻮﻟﻪ ،ﻭﻏﻴﺎﺏ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ،ﻭﺫﻫﺎﺏ ﺍﻟﺮﻓﻘﺔ ﺣﻴﻨﺎﹰ ﻓﺤﻴﻨﺎﹰ ،ﻭﻓﺮﺍﻕ ﺍﻷﺣﺒﺔ ﺗﺎﺭﺓ ﺑﻌﺪ ﺗﺎﺭﺓ ،ﻣﺘﺄﻣﻞ ﳊﻘﻴﻘﺔ ﺣﻴﺎﺗﻪ ﰲ ﻇﻞ ))ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ(( .٣ﻗﻮﻟﻪ)) :ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ(( ﻫﺬﺍ ﺛﻨﺎﺀ ﻣﻦ ﺍﷲ -ﻋﺰ ﻭﺟﻞ -ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻓﻀﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﻠﻘﻪ ﺃﻻ ﻭﻫﻮ ﺍﻟﻌﻘﻞ؛ ﻷﻥ ﺍﻟﻌﻘﻞ ﻭﻋﺎﺀ ﺍﻟﻌﻠﻢ ،ﻭﺍﻟﻌﻠﻢ ﺩﻟﻴﻞ ﺇﱃ ﺍﻹﳝﺎﻥ ،ﻓﻜﺎﻥ ﺍﻟﻌﻘﻞ ﻭﻋﺎﺀ ﻟﻺﳝﺎﻥ ﺃﻳﻀﺎﹰ ،ﻭﻣﻦ ﻛﺎﻥ ﺇﳝﺎﻧﻪ ﻧﺎﺑﻊ ﻣﻦ ﺩﻭﻥ ﻋﻘﻞ ﻛﺎﻥ ﰲ ﺗﺪﻳﻨﻪ ﺧﻠﻞ ،ﻭﰲ ﻣﻨﻬﺎﺟﻪ ﺯﻟﻞ ،ﻓﻠﻢ ﻳﺬﻛﺮ ﺍﷲ ﻣﻌﺼﻴﺔ ﺃﻻ ﻭﻋﻘﺐ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ)) :ﺃﻓﻼ ﻳﻌﻘﻠﻮﻥ(( ،ﻭﻣﺎ ﺃﻣﺮ
ﺳﺒﺤﺎﻧﻪ ﲞﲑ ﻭﻣﺼﻠﺤﺔ ﻟﻠﻌﺒﺎﺩ ﺇﻻ ﻭﻋﻘﺐ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ )) :ﻟﻌﻠﻜﻢ ﺗﻌﻘﻠﻮﻥ(( ﻭﺫﻟﻚ ﰲ ﺃﻏﻠﺐ ﻣﺎ ﻭﺭﺩﺕ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻵﻳﺎﺕ. ﲑ ﺏ ﺍﻟﺴﱠ ِﻌ ﹺ ﺻ ﺤَﺎ ﹺ ﺴ َﻤﻊُ ﹶﺃ ْﻭ َﻧ ْﻌ ِﻘﻞﹸ ﻣَﺎ ﻛﹸﻨﱠﺎ ﻓِﻲ ﹶﺃ ْ ﺑﻞ ﻟﻘﺪ ﻋﺎﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻋﺪﻡ ﺍﻟﻌﻘﻞ )) ﻭَﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ْﻮ ﻛﹸﻨﱠﺎ َﻧ ْ ﲑ (() (١١ - ١٠ﺳﻮﺭﺓ ﺍﳌﻠﻚ. ﺏ ﺍﻟﺴﱠِﻌ ﹺ ﺻ ﺤَﺎ ﹺ ﺴ ﺤْﻘﹰﺎ ﻟﱢﹶﺄ ْ ﻓﹶﺎ ْﻋَﺘ َﺮﻓﹸﻮﺍ ﹺﺑﺬﹶﻧﹺﺒ ﹺﻬ ْﻢ ﹶﻓ ُ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ١٧ﻻﻳﻐﺮﻧﻚ ﺗﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺍﻟﺒﻼﺩ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻻﻳﻐﺮﻧﻚ ﺗﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺍﻟﺒﻼﺩ ،ﻣﺘﺎﻉ ﻗﻠﻴﻞ ﰒ ﻣﺄﻭﺍﻫﻢ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ .ﻟﻜﻦ ﺍﻟﺬﻳﻦ ﺃﺗﻘﻮﺍ ﺭﻬﺑﻢ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻧﺰ ﹰﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﻣﺎﻋﻨﺪ ﺍﷲ ﺧﲑ ﻟﻸﺑﺮﺍﺭ". ﺣﻴﻨﻤﺎ ﻳﺘﺴﻠﻞ ﺍﻹﺣﺒﺎﻁ ﻭﺍﻟﻴﺄﺱ ﺇﱃ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﻭﻫﻮ ﻳﺮﻯ ﻣﺎﻋﻠﻴﻪ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ﻭﻣﺎﳝﻠﻜﻮﻧﻪ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﳍﻴﻤﻨﺔ ،ﻭﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺟﻴﻮﺷﻬﻢ ﻭﻋﺪﺩﻫﻢ ﻭﻋﺘﺎﺩﻫﻢ ،ﻭﻳﺮﻯ ﺻﻨﺎﻋﺎﻬﺗﻢ ﻭﺗﻘﻨﻴﺘﻬﻢ ﻓﻴﻨﺘﺎﺑﻪ ﺷﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﺇﺯﺍﺀ ﻣﺎﺣﻘﻘﻪ ﺍﻟﻘﻮﻡ ﻣﻦ ﺭﻗﻲ ﻭﺗﻘﺪﻡ ﰲ ﻋﺎﱂ ﺍﳊﻀﺎﺭﺓ ﻭﺍﳌﺪﻧﻴﺔ ﻭﻳﺼﺒﺢ ﻣﺘﺄﺭﺟﺢ ﺍﻟﺘﻔﻜﲑ ﰲ ﺣﺎﺿﺮ ﻣﺎﺛﻞ ﻟﻠﻌﻴﺎﻥ ﳚﺴﺪ ﺿﻌﻒ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻭﻫﻮﺍﻬﻧﺎ ﺑﲔ ﺍﻷﻣﻢ ،ﺗﺄﰐ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﳊﻜﻴﻤﺔ ﻛﺎﻟﺒﻠﺴﻢ ﺍﻟﺸﺎﰲ ﺗﻌﻴﺪ ﺇﱃ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﺗﻮﺍﺯﻬﻧﺎ ﻭﺗﺸﻌﺮﻩ ﺑﺎﻟﻌﺰﺓ ﻭﺗﻀﻊ ﺍﻷﻣﻮﺭ ﰲ ﻧﺼﺎﻬﺑﺎ ﰲ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﻭﻣﺼﲑ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﻭﻣﺂﳍﻢ ﺍﻟﺬﻳﻦ ﺳﻴﺼﲑﻭﻥ ﺇﻟﻴﻪ ﻓﺘﺘﺤﻘﻖ ﻟﻪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﻳﺴﺘﺸﻌﺮﻋﺰﺓ ﺍﻹﺳﻼﻡ ﻭﻧﻌﻤﺔ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﺃﻣﱳ ﺍﷲ ﻬﺑﺎ ﻋﻠﻴﻪ ﻳﻮﻡ ﺃﻥ ﺟﻌﻠﻪ ﻣﺆﻣﻨﹰﺎ ﺑﺎﷲ ﻣﻮﺣﺪﹰﺍ ﻟﻪ ﻭﻣﻨﺰﻫﹰﺎ ﻟﻪ ﻋﻦ ﺍﻟﺸﺮﻙ. ﺇﻬﻧﻢ ﻣﻬﻤﺎ ﺑﻠﻐﻮﺍ ﻣﻦ ﺍﻟﺮﻗﻲ ﻭﻣﻦ ﺍﻟﺘﻄﻮﺭ ﻭﻣﻬﻤﺎ ﻣﻠﻜﻮﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻧﻪ ...ﻣﺘﺎﻉ ﻗﻠﻴﻞ ..ﻫﻜﺬﺍ ﲰﺎﻩ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ..ﻣﺘﺎﻉ ﻭﻗﻠﻴﻞ ﺃﻳﻀﺎ ..ﻧﻌﻢ ﺇﻧﻪ ﻣﺘﺎﻉ ﺇﺫﺍ ﻣﺎﻗﻮﺭﻥ ﺑﻨﻌﻴﻢ ﺍﻵﺧﺮﺓ ﺍﻟﺬﻱ ﺳﻴﺤﺮﻣﻮﻥ ﻣﻨﻪ .ﻫﺒﻬﻢ ﺣﺎﺯﻭﺍ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻛﻤﻠﻬﺎ ﺟﻮﻫﺎ ﻭﺑﺮﻫﺎ ﻭﲝﺮﻫﺎ ﻭﺑﺴﻄﻮﺍ ﻧﻔﻮﺫﻫﻢ ﻋﻠﻰ ﺃﻗﻄﺎﺭﻫﺎ ﻭﺗﻨﻌﻤﻮﺍ ﲟﻠﺬﺍﻬﺗﺎ ﻭﲤﺘﻌﻮﺍ ﺑﺸﻬﻮﺍﻬﺗﺎ ﺩﻭﳕﺎ ﻣﻨﻐﺼﺎﺕ ﺃﻭ ﻛﻮﺍﺭﺙ ،ﻫﺒﻬﻢ ﻋﻤﺮﻭﺍ ﻓﻴﻬﺎ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ ! ﰒ ﻣﺎﺫﺍ ﺑﻌﺪ ﺫﻟﻚ ؟ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ ! ﺃﻟﻴﺲ ﺇﺫﻥ ﻣﺎﻛﺎﻧﻮﺍ ﻓﻴﻪ ﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﻣﺘﺎﻉ ﻗﻠﻴﻞ ﺳﺮﻋﺎﻥ ﻣﺎﺗﺬﻫﺐ ﻟﺬﺗﻪ ﻭﺗﺰﻭﻝ ﺷﻬﻮﺗﻪ ..ﻟﻘﺪ ﺧﺴﺮﻭﺍ ﺑﻜﻔﺮﻫﻢ ﻛﻞ ﺷﻲﺀ ﻭﻟﻦ ﻳﻐﲏ ﻋﻨﻬﻢ ﻣﺎﻫﻢ ﻓﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺷﻴﺌﺎﹰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ ) :ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻛﻔﺎﺭ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻦ ﺃﺣﺪﻫﻢ ﻣﻞﺀ ﺍﻷﺭﺽ ﺫﻫﺒﹰﺎ ﻭﻟﻮ ﺍﻓﺘﺪﻯ ﺑﻪ ﺃﻭﻟﺌﻚ ﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﻭﻣﺎﳍﻢ ﻣﻦ ﻧﺎﺻﺮﻳﻦ( ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ ):ﻭﻟﻮ ﺃﻥ ﻟﻠﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻣﺎﰲ ﺍﻷﺭﺽ ﲨﻴﻌﹰﺎ ﻭﻣﺜﻠﻪ ﻣﻌﻪ ﻻﻓﺘﺪﻭﺍ ﺑﻪ ﻣﻦ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺑﺪﺍ ﳍﻢ ﻣﻦ ﺍﷲ ﻣﺎﱂ ﻳﻜﻮﻧﻮﺍ ﳛﺘﺴﺒﻮﻥ( .ﺃﻓﺒﻌﺪ ﻫﺬﺍ ﻳﻐﺒﻄﻬﻢ ﻋﺎﻗﻞ ﻋﻠﻰ ﻣﺎﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻨﻌﻢ ﻭﺭﻏﺪ ﺍﻟﻌﻴﺶ ﻭﻣﺎﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻭﺍﻟﺘﻤﻜﲔ ﺭﻏﻢ ﻣﺎﻳﺸﻮﺏ ﺫﻟﻚ ﻛﻠﻪ ﻣﻦ ﺍﳌﻨﻐﺼﺎﺕ ﻭﺍﳌﻜﺪﺭﺍﺕ ؟! ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﻟﻜﺴﻞ ﻭﺍﻟﺪﻋﺔ ﻭﺍﻟﺘﺨﺎﺫﻝ ﻋﻦ ﺍﻟﺴﻌﻲ ﻟﻠﻜﺴﺐ ﻭﻟﻌﻤﺎﺭﺓ ﺍﻷﺭﺽ ﻭﻟﻜﻦ ﺍﻟﻘﺼﺪ ﻣﻨﻪ ﺭﻓﻊ ﻣﻌﻨﻮﻳﺎﺕ ﺍﳌﺆﻣﻦ ﻭﺗﺒﺼﲑﻩ ﲝﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺃﻧﻪ ﺃﻋﺰ ﻭﺃﻛﺮﻡ ﻋﻨﺪ ﺍﷲ ﻭﺇﻥ ﻧﺎﻟﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ ﻭﺍﻟﻀﻌﻒ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ. ﺇﻥ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﺣﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻭﺃﻥ ﺍﻟﻨﻌﻴﻢ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻧﻌﻴﻢ ﺍﳉﻨﺔ ﻭﺍﻟﻔﻮﺯ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﻔﻮﺯ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﻤﻦ ﺯﺣﺰﺡ ﻋﻦ ﺍﻟﻨﺎﺭ ﻭﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻓﻘﺪ ﻓﺎﺯ ﻭﻣﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺘﺎﻉ ﺍﻟﻐﺮﻭﺭ .ﰒ ﺗُﺨﺘﻢ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﲟﺎ ﺗﻨﻨﺸﺮﺡ
ﻟﻪ ﻧﻔﻮﺱ ﺍﳌﺆﻣﻨﲔ ﻭﺗﺴﺮ ﺃﻓﺌﺪﻬﺗﻢ ﻟﻪ ﻭﺗﺰﻫﺪﻫﻢ ﲟﺎﰲ ﺃﻳﺪﻱ ﺃﻋﺪﺍﺋﻬﻢ ﻭﺗﺰﻳﺪﻫﻢ ﺷﻮﻗﹸﺎ ﺇﱃ ﻣﺎﻋﻨﺪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻭﲢﻔﺰﻫﻢ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻌﻴﻢ ﺍﳊﻘﻴﻘﻲ ﰲ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻓﻴﻘﻮﻝ ﺗﻌﺎﱃ :ﻟﻜﻦ ﺍﻟﺬﻳﻦ ﺃﺗﻘﻮﺍ ﺭﻬﺑﻢ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻧﺰ ﹰﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﻣﺎﻋﻨﺪ ﺍﷲ ﺧﲑ ﻟﻸﺑﺮﺍﺭ .ﺭﺿﻴﻨﺎ ﺭﺑﻨﺎ ﺭﺿﻴﻨﺎ ..ﺍﻟﻠﻬﻢ ﻻﻋﻴﺶ ﺇﻻ ﻋﻴﺶ ﺍﻵﺧﺮﺓ ﻭﻻﺣﻴﺎﺓ ﺇﻻ ﺣﻴﺎﺓ ﺍﻵﺧﺮﺓ .ﺍﻟﻠﻬﻢ ﺇﺟﻌﻠﻨﺎ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻵﺧﺮﺓ ﳑﻦ ﻻﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻﻫﻢ ﳛﺰﻧﻮﻥ ﻭﺍﺭﺯﻗﻨﺎ ﺍﻟﻠﻬﻢ ﻣﻦ ﺍﻟﻌﻤﻞ ﻣﺎﺗﺒﻠﻐﻨﺎ ﺑﻪ ﺟﻨﺘﻚ ﻭﻣﻦ ﺍﻟﻴﻘﲔ ﻣﺎﻬﺗﻮﻥ ﺑﻪ ﻋﻠﻴﻨﺎ ﻣﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﻌﻨﺎ ﺍﻟﻠﻬﻢ ﺑﺄﲰﺎﻋﻨﺎ ﻭﺃﺑﺼﺎﺭﻧﺎ ﻭﻗﻮﺍﺗﻨﺎ ﺃﺑﺪﹰﺍ ﻣﺎﺃﺣﻴﻴﺘﻨﺎ ﻭﺃﺟﻌﻠﻪ ﺍﻟﻮﺍﺭﺙ ﻣﻨﺎ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﺷَﻴْﺌﹰﺎ َﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ(ﺍﻻﻳﺔ ) ) ( ١٨ﻭَﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻭَﻻ ﺗُ ْ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺾ ﻣﺎ ﻬﻧﺎﻫﻢ ﻋﻨﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ) :ﻭَﺍ ْﻋُﺒﺪُﻭﺍ ﲰ ﹺﻊ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﻭﻫﻮ ﻳﺄﻣﺮ ﻋﺒﺎﺩَﻩ ﻬﺑﺬﻩ ﺍﻷﻭﺍﻣ ﹺﺮ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺑﻌ ﹺ ﺃﻳّﻬﺎ ﺍﳌﺴﻠﻢ ،ﺍ َ ﲔ ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺫِﻱ ﺍ ﹾﻟ ﹸﻘ ْﺮﺑَﻰ ﲔ ﻭَﺍ ﹾﻟ َﻤﺴَﺎ ِﻛ ﹺ ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﺷَﻴْﺌﹰﺎ َﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ َﻭﹺﺑﺬِﻱ ﺍ ﹾﻟ ﹸﻘ ْﺮﺑَﻰ ﻭَﺍ ﹾﻟَﻴﺘَﺎﻣَﻰ ﻭَﺍ ﹾﻟ َﻤﺴَﺎ ِﻛ ﹺ ﺍﻟﻠﱠ َﻪ ﻭَﻻ ﺗُ ْ ﺨﺘَﺎ ﹰﻻ ﹶﻓ ﺨُﻮﺭًﺍ( ﺤﺐﱡ َﻣ ْﻦ ﹶﻛﺎ ﹶﻥ ُﻣ ْ ﺖ ﹶﺃ ْﻳﻤَﺎُﻧ ﹸﻜ ْﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻻ ُﻳ ِ ﺐ ﻭَﺍ ْﺑ ﹺﻦ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ َﻭﻣَﺎ َﻣﹶﻠ ﹶﻜ ْ ﺠ ْﻨ ﹺ ﺐ ﺑﹺﺎ ﹾﻟ َ ﺐ ﻭَﺍﻟﺼﱠﺎ ِﺣ ﹺ ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺍﹾﻟ ﺠُﻨُ ﹺ ﺹ ﺍﻟﺪﻳﻦ ﻟﻪ ﻟﻜﻮ ِﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺣﻘًّﺎ ﷲ، ﺱ ﺍﳌﻠ ِﺔ ﻭﺍﻟﺪﻳﻦ ﻋﺒﺎﺩ ﹸﺓ ﺍﷲ ﻭﺇﺧﻼ ُ ] ﺍﻟﻨﺴﺎﺀ.[٣٦:ﺃﻳّﻬﺎ ﺍﳌﺴﻠﻢ ،ﻓﺄﻭّﻝ ﻫﺬﻩ ﺍﻷﻭﺍﻣ ﹺﺮ ﺃﺳﺎ ُ ﻫﻮ ﺍﳌﺴﺘﺤﻖّ ﳍﺎ ﻻﻧﻔﺮﺍﺩِﻩ ﲞَﻠﻖ ﺍﻟﻌﺒﺎ ِﺩ ﻭﻗﻴﺎﻣِﻪ ﺑﺄﺭﺯﺍﻗﻬﻢ ،ﻭﻫﻮ ﺍﳌﺘﺼﺮﱢﻑ ﻓﻴﻬﻢ ،ﺧﻠﻘﻬﻢ ﻟﻴﻌﺒﺪﻭﻩ ،ﻭﺃﻣﺮﻫﻢ ﺑﺬﻟﻚ ،ﻓﻬﻮ ﻼ ﻟﺬﻟﻚ ،ﻭﺇﳕﺎ ﺍﻟﻌﺒﺎﺩ ﹸﺓ ﺑﻜﻞﹼ ﺃﻧﻮﺍﻋﻬﺎ ﺣﻖّ ﻟﺮﺑﻨﺎ ﺟﻞ ﺍﳌﺴﺘﺤﻖّ ﺃﻥ ﻳﻌَﺒ َﺪ ﺩﻭﻥ ﺳﻮﺍﻩ؛ ﻷﻥ ﻏﲑَﻩ ﻟﻴﺲ ﻣﺆﻫﱠ ﻼﹰ ﻟﺬﻟﻚ ﻭﻻ ﺃﻫ ﹰ ﻭﻋﻼ. ﻓﺄﻣﺮ ﺑﻌﺒﺎﺩﺗﻪ ﻭﻬﻧﻰ ﻋﻦ ﺍﻟﺸﺮ ِﻙ ﺑﻪ ،ﺇﺫ ﺍﻟﻌﺒﺎﺩ ﹸﺓ ﺃﺻ ﹸﻞ ﺍﻹﺳﻼﻡ ﻭﺃﺳﺎﺳُﻬﺎ ،ﻭﺍﻟﺸﺮﻙ ﺃﺻﻞ ﻛﻞﱢ ﺿﻼﻝ ﻭﺃﺳﺎﺳُﻪ] .ﻓﺄﻣﺮ[ ﺹ ﺍﻟﺪﻳﻦ ﻟﻪ ،ﻭﻬﻧﻰ ﺍﻟﻌﺒ َﺪ ﺃﻥ ﻳﻘﺼ َﺪ ﺑﻌﺒﺎﺩﺗﻪ ﻏﲑﻩ ،ﻭ]ﺃﻣﺮﻩ[ ﺃﻥ ﻳﺘﻮﺟﱠﻪ ﺑﻘﻠﺒﹺﻪ ﻟﺮﺑﱢﻪ ﳏﺒّﺔ ﻭﺧﻮﻓﹰﺎ ﻭﺭﺟﺎﺀ، ﺑﺘﻮﺣﻴﺪﻩ ﻭﺇﺧﻼ ﹺ ﻭﺃﻥ ﻳﺘﻌﻠﹼ َﻖ ﻗﻠﺒُﻪ ﺑﺮﺑﱢﻪ ،ﻭﺃﻥ ﺗﻜﻮ ﹶﻥ ﻛﻞﹼ ﺍﻷﻋﻤﺎﻝ ﷲ ﺧﺎﻟﺼﺔﹰ ،ﻳﺒﺘﻐِﻲ ﻬﺑﺎ ﻭﺟ َﻪ ﺍﷲ ﻭﺍﻟﺪﺍ َﺭ ﺍﻵﺧﺮﺓ ،ﻻ ﺭﻳﺎ َﺀ ﻭﻻ ﲰﻌﺔ ﻭﻻ ﺏ ﻳﻮ َﻡ ﻗﺪﻭﻣﻪ ﻋﻠﻴﻪ. ﳏﺒّ ﹰﺔ ﳌﺪﺡ ﺍﻟﻨﺎﺱ ،ﻭﻟﻜﻨﻪ ﻳﺮﺟﻮ ﻬﺑﺎ ﻣﺎ ﻋﻨ َﺪ ﺍﷲ ﻣﻦ ﺍﻟﺜﻮﺍ ﹺ ﺖ ﻋﺒ َﺪ ﺍﷲ ﺑﻦ ﺟﺪﻋﺎﻥ ﻭﻣﺎ ﻛﺎﻥ ﻳﻨﻔِﻖ ﻭﻳﺒﺬﻝ ﰲ ﺟﺎﻫﻠﻴّﺘﻪ ﻫﻞ ﻳﻨﻔﻌﻪ ﺳُﺌﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺴﺎﺋﻞ :ﺃﺭﺃﻳ َ ﺫﻟﻚ؟ ﻗﺎﻝ)) :ﻻ ،ﺇﻧﻪ ﱂ ﻳﻘﻞ ﻳﻮﻣًﺎ ﻣﻦ ﺍﻟﺪﻫﺮ :ﺭﺏﱢ ﺍﻏﻔﺮ ﱄ ﺧﻄﻴﺌﱵ ﻳﻮﻡ ﺍﻟﺪﻳﻦ(( ،ﻓﻠﻤّﺎ ﻛﺎﻧﺖ ﺍﻷﻋﻤﺎ ﹸﻝ ﱂ ﻳﻘﺼَﺪ ﻬﺑﺎ ﻭﺟ ُﻪ ﺍﷲ ﻭﺇﳕﺎ ﺃﻣﻮﺭ ﺩﻧﻴﻮﻳﺔ ﻳﺮﻳﺪ ﻬﺑﺎ ﺇﻧﺴﺎﻥﹲ ﻣﻜﺎﻧ ﹰﺔ ﺃﻭ ﺟﺎﻫًﺎ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ ﻻ ﺍﻋﺘﺒﺎ َﺭ ﳍﺎ ﻭﻻ ﻣﻴﺰﺍﻥ ﳍﺎَ ) ،ﻭﹶﻟﹶﻘ ْﺪ ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ ْﻦ ﺍ ﹾﻟﺨَﺎ ِﺳﺮﹺﻳ َﻦ( ]ﺍﻟﺰﻣﺮ.[٦٥: ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ ﺖ ﹶﻟَﻴ ْ ﻚ ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ ﻚ َﻭﹺﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦَ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ َ ﺃﹸﻭ ِﺣ َﻲ ﹺﺇﹶﻟْﻴ َ ﺝ ﺍﻟﺼﺤﻴﺢ ،ﺃﻣّﺎ ﺃﻋﻤﺎ ﹸﻝ ﻏﲑ ﺍﳌﺆﻣﻦ ﻓﺈﻬﻧﺎ ﻓﺎﳌﺆﻣﻨﻮﻥ ﺃﻋﻤﺎﳍﻢ ﷲ ،ﻳﻘﺼﺪﻭﻥ ﻬﺑﺎ ﻭﺟ َﻪ ﺍﷲ ،ﻓﺘﻨﻄﻠﻖُ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺎ ﹺ ﺐ ﻣﻨﻬﺎ ﻋﻄﱢﻠﺖ ،ﺃﻣّﺎ ﺍﳌﺆﻣﻦ ﻓﻼ ،ﻋﻤﻠﹸﻪ ﺇﻥ ﺍﺳﺘﻄﺎﻉ ﺑﺬﹶﻟﻪ ،ﻭﺇﻥ ﻋﺠﺰ ﻓﻤﺎ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﻧﻴ ِﺔ ﺍﳋﲑ ﻭﻗﺘﻴّﺔ ،ﻣﱴ ﻓﻘِﺪ ﺍﻟﺴﺒ ُ ﺏ ﺑﺘﻮﻓﻴﻖ ﻣﻦ ﺍﷲ)) ،ﺇﺫﺍ ﻣﺮﹺﺽ ﺍﻟﻌﺒﺪ ﺃﻭ ﺳﺎﻓﺮ ﻛﺘﺐ ﺍﷲ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻠﻪ ﺻﺤﻴ ﺤًﺎ ﻭﺇﺭﺍﺩ ِﺓ ﺍﳋﲑ ﳚﻌﻞ ﻟﻪ ﺍﻟﺜﻮﺍ َ ﻣﻘﻴﻤًﺎ(([ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ )) :ﺇﻥﹼ ﺑﺎﳌﺪﻳﻨﺔ ﺃﻗﻮﺍﻣًﺎ ﻣﺎ ﺳِﺮﰎ ﻣَﺴﲑًﺍ ﻭﻻ ﻗﻄﹶﻌﺘﻢ ﻭﺍﺩﻳًﺎ ﺇﻻ ﻛﺎﻧﻮﺍ ﻣﻌَﻜﻢ ﺣﺒﺴﻬﻢ ﺍﻟﻌﺬﺭ((. ﺃﻳّﻬﺎ ﺍﳌﺴﻠﻢ ،ﻓﻠﻤّﺎ ﺃﻣﺮ ﺍﷲ ﺑﺘﻮﺣﻴﺪِﻩ ﻭﻬﻧﻰ ﻋﻦ ﺍﻹﺷﺮﺍﻙ ﺑﻪ ﺃﻣَﺮ ﺍﻟﻌﺒﺎ َﺩ ﺑﺄﻭﺍﻣ َﺮ ﻓﻤﻨﻬﺎ :ﻗﺎﻝ ﺟﻞ ﻭﻋﻼَ ) :ﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ( ]ﺍﻟﺒﻘﺮﺓ ،[٨٣:ﻓﺄﻣﺮ ﺍﻟﻌﺒﺎ َﺩ ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻭﺍﻹﺣﺴﺎ ﹸﻥ ﺇﻟﻴﻬﻤﺎ ﹺﺑﺮّﳘﺎ ،ﺍﻟﻨﻔﻘﺔﹸ ﻋﻠﻴﻬﻤﺎ ،ﺧِﺪﻣﺘﻬﻤﺎ ،ﺍﻟﻘﻴﺎ ُﻡ ﲝﻘﱢﻬﻤﺎ ،ﻃﻴﺐ ﺍﻟﻜﻼ ﹺﻡ ﻣﻌﻬﻤﺎ ،ﺍﻟﺘﺄﺩّﺏ ﻣﻌﻬﻤﺎ ،ﺃﻥ ﻻ ﻳُﺮﹶﻓ َﻊ ﺍﻟﺼﻮﺕ ﻋﻠﻴﻬﻤﺎ ،ﺃﻥ ﻻ ﻳﺰﺟﺮﺍ ﻭﻻ ﻳﺘﻜﻠﱠﻢ ﻋﻠﻴﻬﻤﺎ ﺑﻜﻼﻡ ﻑ ﺑﺎﻟﻮﺍﺟﺐ) ،ﻓﹶﻼ َﺗ ﹸﻘ ﹾﻞ ﻟﹶﻬُﻤَﺎ ﹸﺃﻑﱟ ﻭَﻻ َﺗ ْﻨ َﻬ ْﺮ ُﻫﻤَﺎ ﺏ ﺧﻄﺎﺏ ﻃﻴّﺐ ﻳﺸﻒﱡ ﻋﻦ ﳏﺒّﺔ ﻭﺭﲪ ٍﺔ ﻭﺃﺩﺍﺀ ﻭﺍﻋﺘﺮﺍ ٍ ﺳﻴّﺊ ،ﻭﺇﳕﺎ ﺍﳋﻄﺎ ُ
ﺡ ﺍﻟ ﱡﺬﻝﱢ ِﻣ ْﻦ ﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ َﻭﹸﻗ ﹾﻞ ﺭﱠﺏﱢ ﺍ ْﺭ َﺣ ْﻤ ُﻬﻤَﺎ ﹶﻛﻤَﺎ َﺭﺑﱠﻴَﺎﻧﹺﻲ ﺻَﻐِﲑًﺍ( ]ﺍﻹﺳﺮﺍﺀ،٢٣: ﺾ ﻟﹶﻬُﻤَﺎ َﺟﻨَﺎ َ َﻭﹸﻗ ﹾﻞ ﻟﹶﻬُﻤَﺎ ﹶﻗ ْﻮ ﹰﻻ ﻛﹶﺮﹺﳝًﺎ ﻭَﺍ ْﺧِﻔ ْ .[٢٤ﻃﺎﻋﺔﹲ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣ ﹺﺮ ﺍﷲ ﻗﺒﻞ ﻛﻞﱢ ﺷﻲﺀ ،ﰒﹼ ﺃﺩﺍ ًﺀ ﻟﻠﺠﻤﻴﻞ ﻭﺭﺩﺍ ﻟﻠﻤﻌﺮﻭﻑ ﻭﺇﺣﺴﺎﻧًﺎ ﳌﻦ ﺃﺣﺴَﻦ ،ﻭﻣﺎ ﺃﻋﻈ َﻢ ﺇﺣﺴﺎ ﹶﻥ ﺍﻷﺑﻮَﻳﻦ ﻋﻠﻴﻚ ﺃﻳّﻬﺎ ﺍﻟﻌﺒﺪ ،ﻓﻤﺎ ﺃﺣَﺪٌ ﺑﻌ َﺪ ﺭﺑﱢﻚ ﺃﻋﻈﹶﻢ ﺇﺣﺴﺎﻧًﺎ ﻟﻚ ﻣﻦ ﻭﺍﻟﺪَﻳﻚ ،ﻓﻘﺎﺑﹺﻞ ﺍﻹﺣﺴﺎ ﹶﻥ ﱄ ﻭﺍﻷﻳﺎ َﻡ ﺑﺎﻹﺣﺴﺎﻥ ،ﻭﺍﺣﺬﹶﺭ ﺃﻥ ﺗﻘﹶﺎﺑ ﹶﻞ ﺍﻹﺣﺴﺎﻥ ﺑﺎﻹﺳﺎﺀَﺓ ﻭﺍﻟﺘﺠﺎﻫ ﹺﻞ ﻭﺍﻹﻋﺮَﺍﺽ ﻭﺍﻟﺘﻜﺒﱡﺮ ﰲ ﻧﻔﺴِﻚ ،ﻭﺗﻨﺴَﻰ ﺗﻠﻚ ﺍﻟﻠﻴﺎ ﹶ ﺍﻟﱵ ﻃﺎﳌﺎ ﺑﺬﻟﺖ ﺍﻷﻡّ ]ﻓﻴﻬﺎ[ ﺟﻬﺪَﻫﺎ ،ﻭﻃﺎﳌﺎ ﺳﻬﺮﺕ ﻟﺮﺍﺣﺘﻚ ،ﻭﻃﺎﳌﺎ ﺃﻧﻔﻖ ﺍﻷﺏ ﻭﺳﻌﻰ ﻭﻛﺪَﺡ ﻷﺟﻠِﻚ ،ﻓﺎﻋﺮﹺﻑ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻟﺘﻜﻮﻥ ﻣﻦ ﺃﻫ ﹺﻞ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳌﺮﻭﺀﺓ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ١٩ﻭﺑﺬﻱ ﺍﻟﻘﺮﰉ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﳌﺴﺎﻛﲔ ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﳌﺎ ﺃﻣَﺮ ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻗﺎﻝَ ) :ﻭﹺﺑﺬِﻱ ﺍ ﹾﻟ ﹸﻘ ْﺮﺑَﻰ( ]ﺍﻟﻨﺴﺎﺀ ،[٢٦:ﻓﺄﻣﺮ ﺍﻟﻌﺒﺎ َﺩ ﺃﻳﻀًﺎ ﺑﺄﻥ ﳛﺴِﻨﻮﺍ ﻷﻗﺮﺑﺎﺋﻬﻢ ،ﺑﺄﻥ ﻳﺼِﻠﻮﺍ ﺃﺭﺣﺎﻣَﻬﻢ ﺻِﻠ ﹰﺔ ﺗﻘﺘﻀِﻲ ﳏﺒّ ﹰﺔ ﻭﺑَﺬ ﹰﻻ ﻟﻠﻨﺪﻯ ﻭﻛﻔًّﺎ ﻟﻸﺫﻯ ﻭﺍﺗﱢﺼﺎ ﹰﻻ ﻳﻨﻔﻲ ﺍﻟﻘﻄﻴﻌ ﹶﺔ ﻭﺣﺮﺻًﺎ ﻋﻠﻰ ﲨﻊ ﺍﻟﻜﻠﻤﺔ ،ﻭﺍﷲ ﺴْﻴُﺘ ْﻢ ﹺﺇ ﹾﻥ َﺗ َﻮﻟﱠْﻴُﺘ ْﻢ ﹶﺃ ﹾﻥ ﻳﻘﻮﻝ) :ﻭَﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﺍﻟﱠﺬِﻱ َﺗﺴَﺎ َﺀﻟﹸﻮ ﹶﻥ ﹺﺑ ِﻪ ﻭَﺍ َﻷ ْﺭﺣَﺎ َﻡ( ]ﺍﻟﻨﺴﺎﺀ ،[١:ﻭﳛﺬﱢﺭ ﻣﻦ ﺍﻟﻘﻄﻴﻌ ِﺔ ﻓﻴﻘﻮﻝ) :ﹶﻓ َﻬ ﹾﻞ َﻋ َ ﺻﻤﱠﻬُﻢْ َﻭﹶﺃ ْﻋﻤَﻰ ﹶﺃ ْﺑﺼَﺎ َﺭ ُﻫ ْﻢ( ]ﳏﻤﺪ،[٢٣ ،٢٢: ﻚ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻟَﻌَﻨﻬُﻢْ ﺍﻟﻠﱠ ُﻪ ﹶﻓﹶﺄ َ ﺽ َﻭﺗُ ﹶﻘﻄﱢﻌُﻮﺍ ﹶﺃ ْﺭﺣَﺎَﻣ ﹸﻜ ْﻢ ﺃﹸﻭْﹶﻟِﺌ َ ﺴﺪُﻭﺍ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ ﺗُ ﹾﻔ ِ ﺻ ﹶﻞ ﻣﻦ ﻭ ﺻَﻠﻚ ﻭﺃﻗﻄ َﻊ ﻭﺍﻟﺮﺣِﻢُ ﻣﻌﻠﹼﻘﺔ ﺑﺎﻟﻌﺮﺵ ﺗﻘﻮﻝ :ﻳﺎ ﺭﺏﱢ ،ﺃﻧﺖ ﺍﻟﺮﲪﻦ ﻭﺃﻧﺎ ﺍﻟﺮﺣﻢ ،ﻓﻴﻘﻮﻝ ﺍﷲ :ﺃﻻ ﺗﺮ ﺿَﲔ ﺃﻥ ﺃ ِ ﻣﻦ ﻗﻄﻌﻚ؟ ﻓﺘﻘﻮﻝ :ﻧﻌﻢ ،ﻓﻴﻘﻮﻝ :ﺫﻟﻚ ﻟﻚ. ﻭﺍﻟﺮﺣِﻢُ ﻳﻮﺻَﻞ ﻓﻘﲑُﻩ ﺑﺎﻹﺣﺴﺎ ِﻥ ﺇﻟﻴﻬﻢ ،ﻭ ﹶﳜﺺّ ﻓﻘﺮﺍﺅﻫﻢ ﺑﺎﻟﺰﻛﺎ ِﺓ ﻭﺍﻟﺼﺪﻗﺎﺕ ،ﻭﺻﺪﻗﺘُﻚ ﻋﻠﻰ ﺍﳌﺴﻜﲔ ﺻﺪﻗﺔ ،ﻭﻋﻠﻰ ﺭﲪﻚ ﺍﺛﻨﺘﺎﻥ :ﺻﺪﻗﺔﹲ ﻭﺻﻠﺔ .ﺗﻨﺼَﺢ ﺟﺎﻫﻠﻬﻢ ،ﻭﻬﺗﺪﻱ ﺿﺎﳍﻢ ،ﻭﲢﺴِﻦ ﺇﻟﻴﻬﻢ ،ﻓﻘﲑٌ ﲢﺴﻦ ﺇﻟﻴﻪ ،ﻭﺟﺎﻫﻞ ﺗﻌﻠﱢﻤﻪ ،ﻭﺿﺎﻝﹼ ﺽ ﻋﺪﺗَﻪ، ﲑ ﻣﻌﻬﻢ .ﺇﻥ ﺑﻠﻐَﻚ ﻋﻦ ﺃﺣ ٍﺪ ﻣﻨﻢ ﺣﺎﺟﺔﹲ ﻭﺻﻠﺘَﻪ ،ﻭﺇﻥ ﺑﻠﻐﻚ ﻋﻦ ﻣﺮ ﹴ ﻭﻏﺎ ﹴﻭ ﺗﺴﻌَﻰ ﰲ ﻫﺪﺍﻳﺘﻪ ،ﻓﺄﻧﺖ ﺑﺎﺫِﻝﹲ ﺍﳋ َ ﺡ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ. ﺕ ﺧﺎﻃِﺌﺔ ﺍﺗﱠﺼﻠﺖ ﺑﻪ ﻧﺼﻴﺤ ﹰﺔ ﻟﻪ ﻭﺇﻧﻘﺎﺫﹰﺍ ﻟﻪ ﻣﻦ ﺍﻟﻐﻮﺍﻳﺔِ ﻭﺃﺧﺬﹰﺍ ﺑﻴﺪﻩ ﳌﺎ ﻓﻴ ِﻪ ﺻﻼ ُ ﻭﺇﻥ ﺑﻠﻐَﻚ ﻋﻦ ﺗﺼﺮّﻓﺎ ٍ ﻚ ﺍﻟﺼﱢﻠﺔ ﺍﶈﻤﻮﺩﺓﹸ ،ﻻ ﺗﻘﺘﺼِﺮ ﻋﻠﻰ ﻣﺎ ﹴﻝ ﺗﺒﺬﻟﻪ ﻭﻻ ﳎﺮّﺩ ﺯﻳﺎﺭﺓ ﻭﻟﻘﺎﺀ ،ﻭﻟﻜﻦ ﻣﻊ ﻫﺬﺍ ﻛﻠﱢﻪ ﺻِﻠﺔ ﺗﻔﺮﹺﺽ ﻋﻠﻴﻚ ﺗﻌﻠﻴ َﻢ ﻓﺘﻠ َ ﺟﺎﻫ ﹴﻞ ﻭﻫﺪﺍﻳ ﹶﺔ ﺿﺎﻝﹼ ﻭﺗﻘﻮ َﱘ ﻣﻌﻮﱠﺝ ﻭﺳﻠﻮ َﻙ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﺘﺤﺬﻳ َﺮ ﻣﻦ ﻣﺴﺎﻟﻚ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺃﻫﻠﻪ ،ﻷﻥﹼ ﻟﺮﲪِﻚ ﻋﻠﻴﻚ ﻉ ﺟﺎﻫﻠﻬﻢ ﻭﻻ ﻣﻦ ﻏﻮﻯ ﻣﻨﻬﻢ ﺃﻥ ﻳﻠ ﺞﱠ ﰲ ﻃﻐﻴﺎﻧﻪ ﻭﻳﺴﺘﻤﺮﱠ ﰲ ﻏﻮﺍﻳﺘﻪ ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺑُﻌﺪٍ ،ﺑﻞ ﳚﺐ ﺃﻥ ﺗﺄﺧ ﹶﺬ ﺣﻘًّﺎ ﺃﻥ ﻻ ﺗﺪ َ ﺑﻴﺪﻩ؛ ﻷﻥﱠ ﺣﻘﱠﻪ ﻋﻠﻴﻚ ﻋﻈﻴﻢ ،ﻓﺈﻥﹼ ﻣﺎ ﻳﺼﻴﺒﻪ ﺇﳕﺎ ﻫﻮ ﺿﺮﺭٌ ﻋﻠﻴﻪ ،ﻭﻫﺬﺍ ﺍﻟﻀﺮﺭ ﻗﺪ ﻳﺘﻌﺪّﻯ ﺇﱃ ﺍﻟﻐﲑ ،ﻓﺤﺎﻭﹺﻝ ﻫﺬﺍ ﺍﻟﺮﺣﻢ ﻕ ﺍﳌﻠﺘﻮﻳﺔ ﺍﻟﱵ ﻻ ﺗﻌﻮﺩ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﺗﺪﻋَﻪ ﻟﺸﻴﺎﻃﲔ ﺍﳉﻦّ ﻭﺍﻹﻧﺲ ﳛﺮﻓﻮﻥ ﻓﻜﺮَﻩ ﻭﻳﻐﻴﱢﺮﻭﻥ ﺍﺗﱠﺠﺎﻫﻪ ﻭﻳﺴﻠﻜﻮﻥ ﺑﻪ ﺍﻟﻄﺮ َ ﺑﺎﳋﲑ ﰲ ﺣﺎﺿﺮﻩ ﻭﻣﺴﺘﻘﺒﻠﻪ. ﺏ ﰒ ﺃﺭﺷﺪﻫﻢ ﺃﻳﻀًﺎ ﻷﻣﺮ ﺁﺧﺮ ﻓﻘﺎﻝ) :ﻭَﺍ ﹾﻟَﻴﺘَﺎﻣَﻰ( ]ﺍﳊﺸﺮ ،[٧:ﻭﺍﻟﻴﺘﺎﻣﻰ ﺃﻣ َﺮ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ ،ﻭﺍﻟﻴﺘﻴﻢُ ﻓﺎﻗ ُﺪ ﺍﻷ ﹺ ﻣﺴﺆﻭﻟﻴﺘُﻪ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ،ﺇﻥ ﻳﻜﻦ ﻗﺮﻳﺐٌ ﻓﺬﺍﻙ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ،ﻭﺇﻻﱠ ﻓﻤﺴﺆﻭﻟﻴّﺔ ﻋﻠﻰ ﺍﻷﻣّﺔ ﲨﻌﺎﺀ .ﻫﺬﺍ ﺍﻟﻴﺘﻴﻢ ﻓﺎﻗ ُﺪ ﺍﻷﺏ ﻒ ﺍﻟﻘﺪﺭﺓ ﻗﻠﻴﻞ ﺍﳊﻴﻠﺔ ،ﺇﻧﻚ ﲢﺴﻦ ﺇﻟﻴﻪ ،ﻓﺄﻭّ ﹰﻻ ﲤﺴَﺢ ﺩﻣﻌﺘَﻪ ،ﻭﺗﻀﻤﱢﺪ ﺟﺮﺍﺣَﻪ ،ﻭﺗﺼﻠﻪ ﻭﺇﻥ ﻳﻜﻦ ﻓﻘﲑًﺍ ،ﻭﲢﺴِﻦ ﰲ ﺿﻌﻴ ُ ﺶ ﺍﻟﱠﺬِﻳﻦَ ﹶﻟ ْﻮ ﺨ َ ﻣﺎﻟﻪ ﺇﻥ ﻳﻜﻦ ﻏﻨﻴﺎ ،ﻭﺗﺮﺷﺪﻩ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ،ﻭﺗﺄﺧﺬ ﺑﻴﺪِﻩ ﳌﺎ ﻓﻴﻪ ﺍﳋﲑُ ،ﻭﲢﺐّ ﻟﻪ ﻣﺜ ﹶﻞ ﻣﺎ ﲢﺐّ ﻷﻭﻻﺩﻙَ ) ،ﻭﹾﻟَﻴ ْ ﺿﻌَﺎﻓﹰﺎ ﺧَﺎﻓﹸﻮﺍ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻓ ﹾﻠَﻴﺘﱠﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﻟﹾﻴَﻘﹸﻮﻟﹸﻮﺍ ﹶﻗ ْﻮ ﹰﻻ َﺳﺪِﻳﺪًﺍ( ] ﺍﻟﻨﺴﺎﺀ ،[٩:ﻭﻟﺘﻮﻓﱢﺮ ﻣﺎﻟﻪ ،ﻭﻟﺘﺤﺬﹶﺭ َﺗ َﺮﻛﹸﻮﺍ ِﻣ ْﻦ َﺧ ﹾﻠ ِﻔ ﹺﻬ ْﻢ ﹸﺫﺭﱢﻳﱠ ﹰﺔ ِ ﺼﹶﻠ ْﻮ ﹶﻥ ﺳَﻌِﲑًﺍ( ]ﺍﻟﻨﺴﺎﺀ.[١٠: ﻱ ﻋﻠﻴﻪ) ،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 ْ ﺍﻟﺘﻌﺪ َ
ﻚ ﺍﻟﱠﺬِﻱ َﻳ ُﺪ ﻉﱡ ﺍﻟﹾﻴَﺘِﻴﻢَ ﻭَﻻ ﺖ ﺍﻟﱠﺬِﻱ ﻳُ ﹶﻜﺬﱢﺏُ ﺑﹺﺎﻟﺪﱢﻳ ﹺﻦ ﹶﻓ ﹶﺬِﻟ َ ﺱ ﻣﻜﺬﱢﺏ ﻟﻴﻮﻡ ﺍﻟﺪﻳﻦ ،ﹶﺃ َﺭﹶﺃ ْﻳ َ ﺐ ﻗﺎ ﹴ ﻭﺇﻫﺎﻧ ﹸﺔ ﺍﻟﻴﺘﻴﻢ ﻻ ﺗﺼﺪُﺭ ﺇﻻﱠ ﻣِﻦ ﻗﻠ ﹴ ﲔ( ﺍﻵﻳﺔ ] ﺍﳌﺎﻋﻮﻥ .[٣- ١:ﻭﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﺴﻌ ُﻲ ﰲ ﻣﺼﻠﺤﺘﻪ ﻭﺧﲑﻩ ﺧﲑ ﻋﻈﻴﻢ ،ﻭﰲ ﺍﳊﺪﻳﺚ ﺴ ِﻜ ﹺ ﺤﺾﱡ َﻋﻠﹶﻰ ﹶﻃﻌَﺎ ﹺﻡ ﺍ ﹾﻟ ِﻤ ْ َﻳ ُ ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﺃﻧﺎ ﻭﻛﺎﻓ ﹸﻞ ﺍﻟﻴﺘﻴﻢ ﰲ ﺍﳉﻨﺔ ﻛﻬﺎﺗﲔ(( ﻭﺣﻠﹼﻖ ﺑﲔ ﺇﺻﺒﻌﻴﻪ :ﺍﻟﺴﺒّﺎﺑﺔ ﻭﺍﻟﻮﺳﻄﻰ. ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ،ﰒ ﺇﻥﱠ ﺍﷲ ﺟﻞﹼ ﻭﻋﻼ ﺃﻣ َﺮ ﺑﺄﻣﺮ ﺁﺧﺮ ،ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎ ِﻥ ﺇﱃ ﺍﳌﺴﺎﻛﲔﹺ ،ﻭﻫﻢ ﺍﳌﺴﺘﺤﻘﹼﻮﻥ ﻭﺃﻫ ﹸﻞ ﺍﻟﻔﺎﻗﺔ ﻭﺍﳊﺎﺟﺔ، ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎ ِﻥ ﺇﻟﻴﻬﻢ ،ﻓﺈﻬﻧﻢ ﺇﺧﻮﺍﻧُﻚ ،ﻗﺼُﺮﺕ ﺍﻷﻣﻮﺭ ﰲ ﺃﻳﺪﻳﻬﻢ ،ﻓﻬﻢ ﺇﺧﻮﺍﻧُﻚ ﰲ ﺍﻹﳝﺎﻥ ،ﻓﺄﻧﺖ ﻣﺴﺆﻭﻝ ﺇﻥ ﻛﻨﺖ ﻼ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﺗﺮﻳﺪ ﻗﺎﺩﺭًﺍ ﺃﻥ ﲢﺴ َﻦ ﺇﱃ ﺃﻭﻟﺌﻚ ﺍﳌﺴﺎﻛﲔ ﺇﺣﺴﺎﻧًﺎ ﺗﺒﺘﻐﻲ ﺑﻪ ﻭﺟ َﻪ ﺍﷲ ،ﻻ ﺗﺮﻳﺪ ﻣﻨّ ﹰﺔ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﺗﺮﻳﺪ ﺗﻔﻀﱡ ﹰ ﺗﺮﱡﻓﻌًﺎ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﺗﺮﻳﺪ ﺇﺫﻻﻟﹶﻬﻢ ﻟﻚ ،ﻭﻻ ﺗﺮﻳﺪ ﺃﻥ ﳝﺪﺣُﻮﻙ ﺃﻭ ﻳُﺜﻨُﻮﺍ ﻋﻠﻴﻚ ،ﻭﻻ ﺗﺮﻳﺪ ﺃﻥ ﺗﻜﺜﱢﺮ ﺍﻟﺴﻮﺍ َﺩ ﻬﺑﻢ ،ﻭﻟﻜﻦ ﺕ ﺍﷲَ ) ،ﻭُﻳ ﹾﻄ ِﻌﻤُﻮ ﹶﻥ ﺍﻟﻄﱠﻌَﺎ َﻡ َﻋﻠﹶﻰ ﺣُﺒﱢ ِﻪ ﻣِﺴْﻜِﻴﻨًﺎ َﻭَﻳﺘِﻴﻤًﺎ ﻭَﺃﹶﺳِﲑًﺍ ﹺﺇﻧﱠﻤَﺎ ﻧُ ﹾﻄ ِﻌﻤُﻜﹸ ْﻢ ِﻟ َﻮ ْﺟ ِﻪ ﺍﻟﻠﱠ ِﻪ ﻻ ُﻧﺮﹺﻳ ُﺪ ﲢﺴِﻦ ﺇﻟﻴﻬﻢ ﺍﺑﺘﻐﺎ َﺀ ﻣﺮﺿﺎ ِ ِﻣ ْﻨ ﹸﻜ ْﻢ َﺟﺰَﺍ ًﺀ ﻭَﻻ ُﺷﻜﹸﻮﺭًﺍ( ]ﺍﻹﻧﺴﺎﻥ.[٩ ،٨: ﺍﻟﺴﺎﻋﻲ ﻋﻠﻰ ﺍﻷﺭﺍﻣ ﹺﻞ ﻭﺍﻷﻳﺘﺎ ﹺﻡ ﻛﺎﻟﻘﺎﺋ ﹺﻢ ﺍﻟﺬﻱ ﻻ ﻳﻔﺘُﺮ ﻭﻛﺎﻟﺼﺎﺋﻢ ﺍﻟﺬﻱ ﻻ ﻳﻔﻄِﺮ ،ﻓﺎﻹﺣﺴﺎ ﹸﻥ ﻟﻌﺒﺎﺩ ﺍﷲ ﻋﻤﻞﹲ ﻳﻨﺠﱢﻲ ﺍﷲ ﺑﻪ ﺻﺎﺣﺒﹺﻪ ﻣﻦ ﺍﳌﻜﺎﺭﻩ ،ﻭﻳﺮﻭَﻯ)) :ﻭﻋﺎﳉﻮﺍ ﻣﺮﺿﺎﻛﻢ ﺑﺎﻟﺼﱠﺪﻗﺔ(( ،ﻓﻬﻲ ﺗﺪﻓﻊ ﺍﻟﺒﻼﺀ ،ﻭﲢﻘﱢﻖ ﺍﳋﲑ ،ﻭﺗﺴﻌﺪ ﺍﻷﻣﺔ ﺇﺫﺍ ﺍﻧﺘﺒَﻪ ﺃﻏﻨﻴﺎﺅﻫﺎ ﻟﻔﻘﺮﺍﺋﻬﺎ ﻭﻓﺘﱠﺸﻮﺍ ﻋﻦ ﺍﶈﺘﺎﺟﲔ ﻭﺍﳌﺴﺘﺤﻘﱢﲔ ﻭﺃﺭﺑﺎﺏ ﺍﳊﺎﺟَﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳَﺴﺄﻟﻮﻥ ﺍﻟﻨﺎﺱ ﺇﳊﺎﻓﹰﺎ ﳛﺴَﺒﻬﻢ ﺍﳉﺎﻫ ﹸﻞ ﺤ َﻢ ﺍ ﹾﻟ َﻌ ﹶﻘَﺒ ﹶﺔ َﻭﻣَﺎ ﹶﺃ ْﺩﺭَﺍ َﻙ ﻣَﺎ ﺍﻟﹾ َﻌﹶﻘَﺒﺔﹸ ﹶﻓﻚﱡ ﺃﻏﻨﻴﺎ َﺀ ﻣﻦ ﺍﻟﺘﻌﻔﱡﻒ ﺍﻟﺘﻌﻔﻒ .ﻭﺍﻹﺣﺴﺎ ﹸﻥ ﺇﻟﻴﻬﻢ ﳒﺎﺓﹲ ﻣﻦ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ) ،ﻓﹶﻼ ﺍ ﹾﻗَﺘ َ ﺴﻜِﻴﻨًﺎ ﺫﹶﺍ َﻣْﺘ َﺮَﺑ ٍﺔ( ] ﺍﻟﺒﻠﺪ.[١٦- ١١: ﺴ َﻐَﺒ ٍﺔ َﻳﺘِﻴﻤًﺎ ﺫﹶﺍ َﻣ ﹾﻘ َﺮَﺑ ٍﺔ ﹶﺃ ْﻭ ِﻣ ْ َﺭﹶﻗَﺒ ٍﺔ ﹶﺃ ْﻭ ﺇﹺﻃﹾﻌَﺎﻡٌ ﻓِﻲ َﻳ ْﻮ ﹴﻡ ﺫِﻱ َﻣ ْ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ) ( ٢٠ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺫِﻱ ﺍ ﹾﻟﹸﻘ ْﺮﺑَﻰ(ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻝ ﺗﻌﺎﱃ) :ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺫِﻱ ﺍﻟﹾﻘﹸﺮْﺑَﻰ( ] ﺍﻟﻨﺴﺎﺀ ،[٣٦:ﺃﻣﺮ ﺑﺎﻹﺣﺴﺎ ِﻥ ﺇﱃ ﺍﳉﺎﺭ ،ﺳﻮﺍﺀ ﺍﳉﺎﺭ ﺍﻟﻘﺮﻳﺐ ﻣﻨﻚ ،ﺃﻭ ﺍﳉﺎﺭ ﺍﻟﺒﻌﻴﺪ ﻣﻨﻚ ،ﺃﻭ ﺍﳉﺎ ُﺭ ﺍﻟﺬﻱ ﻟﻚ ﺑﻪ ﻗﺮﺍﺑﺔ ،ﻭﺍﳉﺎ ُﺭ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻗﺮﺍﺑﺔ ،ﻛ ﱡﻞ ﺍﳉﲑﺍﻥ ﳍﻢ ﺣﻖﱞ ﻋﻠﻴﻚ ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﻏﲑ ﺩﻳﻨﻚ .ﻓﺎﳉﻮﺍﺭ ﰲ ﺍﻹﺳﻼﻡ ﳏﺘﺮﻡ ،ﻭﰲ ﺍﳊﺪﻳﺚ)) :ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﻜﺮﻡ ﺟﺎﺭﻩ(( ﻭﻓﻴﻪ)) :ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻼ ﻳﺆ ِﺫ ﺟﺎﺭﻩ(( ،ﻭﻣﺎ ﺯﺍ ﹶﻝ ﺟﱪﻳ ﹸﻞ ﻳﻮ ﺻِﻲ ﺍﻟﻨﱯﱠ ﺑﺎﳉﺎﺭ ﺣﱴ ﻇﻦﱠ ﺃﻧﻪ ﺳﻴﻮﺭﱢﺛﻪ ﻭﻻ ﺇﳝﺎ ﹶﻥ ﳌﻦ ﱂ ﻳﺄﻣَﻦ ﺟﺎﺭُﻩ ﺑﻮﺍﺋﻘﹶﻪ: ﻏﺪﺭﺍﺗِﻪ ﻭﺧﻴﺎﻧﺘﻪ .ﻭﺍﳉﺎ ُﺭ ﲢﺴﻦ ﺇﻟﻴﻪ ﻟﻔﻘﺮﻩ ،ﻭﲢﺴﻦ ﺇﻟﻴﻪ ﺑﺘﻌﻠﻴﻤﻪ ﻭﻧﺼﻴﺤﺘﻪ ﻭﺗﻮﺟﻴﻬﻪ ،ﺇﻥ ﻛﺎﻥ ﻋﻨﺪَﻩ ﺟﻬﻞﹲ ﺃﻭ ﺍﳓﺮﺍﻑ ﻓﻜﺮﻱّ ﺃﻭ ﻏﲑﻩ ﺃﻭ ﺳﻠﻮﻛﻲّ ﻓﺈﻧﻚ ﲢﺴِﻦ ﺇﻟﻴﻪ ﻧﺼﻴﺤ ﹰﺔ ﻬﺗﺪﻳﻬﺎ ﺇﻟﻴﻪ ،ﺗﻜﻒﱡ ﺍﻷﺫﻯ ﻋﻨﻪ ،ﲢﺴِﻦ ﺇﻟﻴﻪ ،ﺇﻥ ﺍﺳﺘﻨﺼﺮﻙ ﺑﺎﳊﻖّ ﻑ ﺃﻋﻨﺘﻪ ،ﻭﺇﻥ ﺍﺳﺘﻘﺮ ﺿَﻚ ﺃﻗﺮﺿﺘﻪ ،ﻭﺇﻥ ﻏﺎﺏ ﺣﻔِﻈﺘﻪ ﰲ ﺃﻫﻠﻪ ،ﻓﺄﻧﺖ ﺗﺮﻋﺎﻩ ﻛﻤﺎ ﻧﺼﺮﺗَﻪ ،ﻭﺇﻥ ﺍﺳﺘﻌﺎﻥ ﺑﻚ ﰲ ﻣﻌﺮﻭ ٍ ﺐ ﻓﻠﻪ ﺣﻖﱡ ﺍﻹﺳﻼﻡ ﻭﺍﳉﻮﺍﺭ ،ﺃﻭ ﺟﺎﺭ ﻭﻟﻮ ﺗﺮﻋﻰ ﺃﻫ ﹶﻞ ﺑﻴﺘﻚ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﻗﺮﻳﺒًﺎ ﻓﻠﻪ ﺣﻖﱡ ﺍﳉﻮﺍﺭ ﻭﺍﻟﻘﺮﺍﺑﺔ ،ﺃﻭ ﺟﺎﺭ ﻏﲑ ﻗﺮﻳ ﹴ ﻏﲑ ﻣﺴﻠﻢ ﻟﻪ ﺣﻖﱡ ﺍﳉﻮﺍﺭ ،ﻫﻜﺬﺍ ﺩﻝﱠ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ. ﻚ ﺣﻖﱡ ﺍﻹﺣﺴﺎﻥ. ﺐ( ،ﺻﺎﺣﺒُﻚ ﰲ ﺍﻟﺴﻔﺮ ﺃﻭ ﺍﻟﺰﻭﺟﺔﹸ ،ﻛ ﱡﻞ ﻣﻦ ﺻﺤﺒﻚ ﲞﲑ ﻓﻠﻪ ﻋﻠﻴ َ ﺠ ْﻨ ﹺ ﺐ ﺑﹺﺎ ﹾﻟ َ )ﻭَﺍﻟﺼﱠﺎ ِﺣ ﹺ )ﻭَﺍﺑْﻦﹺ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ( ﺍﻟﺬﻱ ﺍﻧﻘﻄﹶﻊ ﺑﻪ ﺍﻷﻣ ُﺮ ﻋﻦ ﺑﻠﺪﻩ ،ﻓﻴﺤﺴَﻦ ﺇﻟﻴﻪ ،ﻭﻟﺬﺍ ﺟﻌَﻞ ﺍﷲ ﺍﺑ َﻦ ﺍﻟﺴﺒﻴﻞ ﺃﺣ َﺪ ﺃﺻﻨﺎﻑ ﺍﳌﺴﺘﺤﻘﱢﲔ ﻟﻠﺰﻛﺎﺓ. ﺖ ﹶﺃ ْﻳﻤَﺎُﻧ ﹸﻜ ْﻢ( ،ﺃﻣﺮ ﺍﷲ ﺑﺎﻹﺣﺴﺎ ِﻥ ﳌﻠﻚ ﺍﻟﻴﻤﲔ ،ﺃﻥ ﺗﻄﻌﻤَﻬﻢ ﺇﺫﺍ ﻃﻌﻤﺖَ ،ﻭﺗﻜﺴﻮَﻫﻢ ﺇﺫﺍ ﺍﻛﺘﺴﻴﺖ ،ﻭﻻ ) َﻭﻣَﺎ َﻣﹶﻠ ﹶﻜ ْ ﲢﻤﱢﻠﻬﻢ ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻥ ،ﻭﰲ ﺿِﻤﻦ ﺫﻟﻚ ﺍﻷﺟﺮﺍ ُﺀ ﻭﺃﺭﺑﺎﺏ ﺍﻟﻌﻤﻞ ﳍﻢ ﻋﻠﻴﻚ ﺣﻖﱞ ﺃﻥ ﲢﺴ َﻦ ﺇﻟﻴﻬﻢ ،ﻭﺗﻮﰲ ﺍﻟﻌﻘﻮﺩ ﺍﻟﱵ
ﻣﻌﻬﻢ ،ﻭﺗﺆﺩّﻱ ﳍﻢ ﺍﳊﻖﱠ ﺍﻟﻮﺍﺟﺐ ،ﻭﻻ ﺗﺒ ﺨَﺴﻬﻢ ﺣﻘﱠﻬﻢ ،ﻭﻻ ﲤﺎﻃِﻞ ﰲ ﺣﻘﻮﻗﻬﻢ ،ﻓﺎﻟﻮﺍﺟﺐ ﺃﺩﺍ ُﺀ ﺍﳊﻘﻮﻕ)) ،ﺃﺩّﻭﺍ ﺍﻷﺟﻴَﺮ ﺃﺟﺮَﻩ ﻗﺒﻞ ﺃﻥ ﳚﻒﱠ ﻋﺮﻗﻪ(( ﺨﺘَﺎ ﹴﻝ ﹶﻓ ﺨُﻮ ﹴﺭ( ،ﻻ ﳛﺐّ ﻛﻞﱠ ﳐﺘﺎﻝ ﻓﺨﻮ ﹴﺭ ﺑﻌﻤَﻠﻪ ﻣﺮﺍ ٍﺀ ﺑﻪ ،ﺍﳌﺆﻣ ُﻦ ﻳﻔﻌﻞ ﺍﻷﻋﻤﺎ ﹶﻝ ﷲ ،ﻻ ﻳﻔﺨﺮ ﻬﺑﺎ، ﺤﺐﱡ ﹸﻛﻞﱠ ُﻣ ْ ﷲ ﹶﻻ ُﻳ ِ )ﻭَﺍ ُ ﺨﻔﹸﻮﻫَﺎ َﻭﺗُ ْﺆﺗُﻮﻫَﺎ ﺕ ﻓﹶﻨﹺﻌِﻤﱠﺎ ِﻫ َﻲ َﻭﹺﺇ ﹾﻥ ُﺗ ْ ﷲ ﻣﻀﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ،ﻓﻬﻮ ﳜﻔﻴﻬﺎ ﷲ) ،ﹺﺇ ﹾﻥ ُﺗْﺒﺪُﻭﺍ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ ﻭﻻ ﻳﻌﺪﱢﺩﻫﺎ ،ﻭﻟﻜﻦ ﻳﻌﻠﻢ ﺃﻥﱠ ﺍ َ ﺍ ﹾﻟﻔﹸ ﹶﻘﺮَﺍ َﺀ ﹶﻓﻬُ َﻮ َﺧﻴْﺮٌ ﹶﻟ ﹸﻜ ْﻢ َﻭﻳُ ﹶﻜﻔﱢﺮُ َﻋ ْﻨ ﹸﻜ ْﻢ ِﻣ ْﻦ ﺳَﻴﱢﺌﹶﺎﺗِﻜﹸﻢْ( ]ﺍﻟﺒﻘﺮﺓ.[٢٧١: ﻫﻜﺬﺍ ﺍﳌﺆﻣ ُﻦ ﺍﳌﻮﺣﱢﺪ ﷲ ،ﻭﻫﺬﻩ ﺃﻋﻤﺎﻟﹸﻪ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺃﺧﻼﻗﻪ ﺍﻟﻜﺮﳝﺔ ،ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺮﺯﻗﹶﻨﺎ ﻭﺇﻳﺎﻛﻢ ﺍﻟﻌﻤ ﹶﻞ ﺍﻟﺼﺎﱀ ﺍﳋﺎﻟﺺ ﷲ ،ﺇﻧّﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﺱ َﻋﺪَﺍ َﻭ ﹰﺓ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺍ ﹾﻟَﻴﻬُﻮ َﺩ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ(( ﺠ َﺪﻥﱠ ﹶﺃ َﺷﺪﱠ ﺍﻟﻨﱠﺎ ﹺ ) )) ( ٢١ﹶﻟَﺘ ﹺ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺱ َﻋﺪَﺍ َﻭ ﹰﺓ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺠ َﺪﻥﱠ ﹶﺃ َﺷﺪﱠ ﺍﻟﻨﱠﺎ ﹺ ﺇﺧﻮﺍﱐ ،ﻳﻘﻮﻝ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﳐﺒﹺﺮًﺍ ﻋﺒﺎﺩَﻩ ﺍﳌﺆﻣﻨﲔ ﲝﺎﻝ ﺃﻋﺪﺍﺋﻬﻢ ﻣﻌﻬﻢ) :ﹶﻟَﺘ ﹺ ﺍ ﹾﻟَﻴﻬُﻮ َﺩ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ( ] ﺍﳌﺎﺋﺪﺓ.[٨٢: ﺃﺧﱪﻧﺎ ﺗﻌﺎﱃ ﻋﻦ ﻋﺪﺍﻭ ِﺓ ﺍﻟﻴﻬﻮﺩ ،ﻭﺃﻬﻧﺎ ﻋﺪﺍﻭﺓﹲ ﻛﺎﻣﻨﺔ ﰲ ﻧﻔﻮﺳﻬﻢ ﺇﱃ ﻛﻞﱢ ﺍﳌﺆﻣﻨﲔ ﻗﺪﳝًﺎ ﻭﺣﺪﻳﺜﹰﺎ ،ﻓﻬﻢ ﺑَﻌﺪ ﺍﳓﺮﺍﻓﻬﻢ ﻭﻗﺘﻠﻬﻢ ﺃﻧﺒﻴﺎ َﺀ ﺍﷲ ﻭﺳﻌﻴﻬﻢ ﰲ ﺍﻷﺭﺽ ﻓﺴﺎﺩًﺍ ﻭﺍﺳﺘﻤﺮﺍﺭﹺﻫﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﻐﻴﺎ ِﻥ ﻭﲤﺎﺩِﻳﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ ﻳﺪﻝﹼ ﺕ ﺣﻖّ ﺗﻜﻠﱠﻢ ﻬﺑﺎ ﺭﺏّ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻌﺎ ﹸﱂ ﲟﺎ ﻛﺎﻥ ﻭﻳﻜﻮﻥ .ﻓﻬﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻀﺎﻟ ﹸﺔ ﻫﻢ ﺃﺷﺪﱡ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥﱠ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺎ ُ ﺱ َﻋﺪَﺍ َﻭ ﹰﺓ ﺠ َﺪﻥﱠ ﹶﺃ َﺷﺪﱠ ﺍﻟﻨﱠﺎ ﹺ ﺍﻟﻨﺎﺱ ﻋﺪﺍﻭ ﹰﺓ ﻷﻫﻞ ﺍﻹﳝﺎﻥ ،ﻭﺃﻋﻈﻤُﻬﻢ ﺣﻘﺪًﺍ ﻭﻛﺮﺍﻫﻴﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻣِﻦ ﻛﻞﹼ ﻃﻮﺍﺋﻒ ﺍﻟﻀﻼﻝ) ،ﹶﻟَﺘ ﹺ ﺕ ﺍﻷﺧﺒﺎﺭ ،ﻭﺗﻨﺸُﺮ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺍ ﹾﻟَﻴﻬُﻮ َﺩ ﻭَﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ( ] ﺍﳌﺎﺋﺪﺓ .[٨٢:ﺇﻥﱠ ﺟﺮﺍﺋﻤَﻬﻢ ﻭﺃﻓﻌﺎﳍﻢ ﺍﻟﺸﻨﻴﻌﺔﹶ ﺍﻟﱵ ﲢﻤِﻠﻬﺎ ﻃﻴﺎ ُ ﻕ ﺃﻗﻮﺍﳍﻢ ﻭﺃﻓﻌﺎﳍﻢ ،ﻭﺗﻨﺸُﺮ ﺻ َﻮﺭًﺍ ﺣﻴﱠﺔ ﻋﻦ ﺟﺮﺍﺋﻤﻬﻢ ﺍﻟﺸﻨﻴﻌﺔ ﻭﺃﻓﻌﺎﳍﻢ ﺍﻟﺪﻧﻴﺌﺔ ،ﰲ ﺯﻣ ﹴﻦ ﻏﺎﺏ ]ﻓﻴﻪ[ ﻣﺎ ﻳﺴﻤﱠﻰ ﲝﻘﻮ ﹺ ﺝ ﺍﻟﺮﻳﺎﺡ ،ﻻ ﺍﻋﺘﺒﺎﺭَ ﳍﺎ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﻧﺪﺭﺱ ﻣﺎ ﻳﺴﻤﱠﻰ ﺑﺎﳌﻮﺍﺛﻴﻖ ﺍﻟﺪﻭﻟﻴﺔ ﰲ ﺍﳊﺮﺏ ﻭﺍﳌﺴﻠﻢ ،ﻭﺃﺻﺒﺤﺖ ﺗﻠﻚ ﺍﳌﻮﺍﺛﻴ ُﻖ ﺩﺭ َ ﺚ ﺚ ﺗﻌﺎُﻣ ﹸﻞ ﺍﻷﻋﺪﺍ ِﺀ ﻣﻦ ﺷﺮﻕ ﺍﻷﺭﺽ ﻭﻏﺮﻬﺑﺎ ﻣﻌﻬﺎ ﻭﻣﻦ ﺣﻴ ﹸ ﻭﻻ ﻣﻴﺰﺍﻥ ،ﻫﺬﻩ ﺍﻟﻔﺮﻗ ﹸﺔ ﺗﺘﺼﺮﱠﻑ ﻣﻦ ﺣﻴﺚ ﻗﻮّﺗُﻬﺎ ﻭﻣﻦ ﺣﻴ ﹸ ﺡ ﲤﻜﻴﻨﻬﺎ ﻭﺗﺄﻳﻴﺪُﻫﺎ ﻭﺇﻣﺪﺍﺩﻫﺎ ﺑﻜﻞ ﳑﻜﻦ ،ﺣﱴ ﺟﺮﺕ ﺗﻠﻚ ﺍﳉﺮﺍﺋ ُﻢ ﺍﻟﻨﻜﺮﺍﺀ ﻭﺫﻟﻚ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ ﰲ ﺃﻣّﺔ ُﻋﺰّﻝ ﻻ ﺳﻼ َ ﻭﻻ ﻣﺎﻝ ﻣﻌﻬﻢ ،ﺇﳕﺎ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﺃﺣﺎﻁ ﻬﺑﻢ ﻣﻦ ﻛﻞﱢ ﺟﺎﻧﺐ ﻭﷲ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ) ،ﹶﻓ َﻌﺴَﻰ ﹶﺃ ﹾﻥ َﺗ ﹾﻜ َﺮﻫُﻮﺍ َﺷ ْﻴﺌﹰﺎ ﺠَﻌ ﹶﻞ ﺍﻟﻠﱠ ُﻪ ﻓِﻴ ِﻪ َﺧﻴْﺮًﺍ ﻛﹶﺜِﲑًﺍ( ]ﺍﻟﻨﺴﺎﺀ .[١٩:ﺇﻧﻪ ﻇﻠﻢ ﺑﻠﻎ ﺃﺷﺪﱠﻩ ،ﻭﻋﺪﻭﺍﻥﹲ ﻣﺎ ﻋﺮﹺﻑ ﻣﺜﻠﻪ ،ﻭﺗﻜﺎﺗُﻒ ﺍﻷﻋﺪﺍﺀ ﺿﺪّ ﺃﻣﺔ َﻭَﻳ ْ ﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ،ﻓﻌﺴﻰ ﻓﺮﺝٌ ﻣﻦ ﺍﷲ ﻳﺄﰐ ﺑﻪ ،ﻭﺍﷲ ﻋﻠﻰ ﻛﻞﹼ ﺷﻲﺀ ﺍﻹﺳﻼﻡ ،ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﺍﻟﺼ ُ ﻉ ﺍﻟﻜﻠﻤﺔ ﻭﻭَﺣﺪﺓ ﺍﻟﺼﻒّ ﻗﺪﻳﺮ ،ﺇﳕﺎ ﺍﳌﻬﻢّ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﻭﺍﻟﺜﻘﺔ ﺑﺎﷲ ﺃﻋﻈﻢ ﻣﻦ ﺛﻘ ِﺔ ﺍﻟﻌﺒﺪ ﺑﻨﻔﺴﻪ ﻭﺍﺟﺘﻤﺎ ُ ﺴ ﹺﺮ ﻳُﺴْﺮًﺍ( ]ﺍﻟﺸﺮﺡ،٥: ﺴ ﹺﺮ ﻳُﺴْﺮًﺍ ﹺﺇﻥﱠ َﻣ َﻊ ﺍ ﹾﻟُﻌ ْ ﻭﺗﺂﻟﻒ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ ،ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ) :ﹶﻓﹺﺈﻥﱠ َﻣ َﻊ ﺍ ﹾﻟُﻌ ْ .[٦ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻌﺪﻭﺍﻥﹸ ﺍﻟﺬﻱ ﳚﺮﻱ ﻭﻣﺎ ﺃﺣﺪٌ ﻳﻨﻜِﺮ ﻭﻣﺎ ﺃﺣﺪٌ ﻳﻘﻮﻝ ،ﻟﻜﻨﻬﺎ ﰲ ﺍﳊﻘﻴﻘ ِﺔ ﻣﺼﻴﺒﺔ ،ﻭﺑﺬﻧﻮﺏ ﺍﳌﺴﻠﻤﲔ ﺣﺼَﻞ ﻣﺎ ﺣﺼﻞ ،ﻧﺴﺄﻝ ﺍﷲ ﳍﻢ ﺍﻟﺘﺄﻳﻴ َﺪ ﻭﺍﻟﻨﺼﺮ ،ﻭﺃﻥ ﳝﺪﱠﻫﻢ ﺑﻌﻮﻧﻪ ﻭﺗﻮﻓﻴﻘﻪ ،ﻭﺃﻥ ﻳﻜﺒﹺﺖ ﻋﺪﻭﱠﻫﻢ ،ﻭﺃﻥ ﻳﺮﺯﻗﹶﻬﻢ ﺍﻟﺜﺒﺎﺕ ﺼ َﺮﻥﱠ ﺐ ﻟﻠﻨﺼﺮ ﻭﺍﻟﺘﺄﻳﻴﺪ ﻣﻦ ﺭﺏﱢ ﺍﻟﻌﺎﳌﲔَ ) ،ﻭﹶﻟﻴَﻨ ُ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﻭﺍﻻﻋﺘﺼﺎﻡ ﲝﺒﻞ ﺍﷲ ،ﻓﺬﺍﻙ ـ ﻭﺍﷲ ـ ﺃﻋﻈﻢ ﺳﺒ ﹴ
ﺼ ُﺮ ُﻩ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ﹶﻘ ﹺﻮﻱﱞ ﻋَﺰﹺﻳﺰٌ( ]ﺍﳊﺞ ،[٤٠:ﻓﺈﻥ ﺍﻟﺘﺠﺄ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﷲ ﻭﺗﺎﺑﻮﺍ ﺇﱃ ﺍﷲ ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺍﷲ ﻭﻭﺛﻘﻮﺍ ﺑﺎﷲ ﺍﻟﻠﱠ ُﻪ َﻣ ْﻦ ﻳَﻨ ُ ﺼ ْﺮ ﹸﻛ ْﻢ ﺍﻟﻠﱠ ُﻪ ﻓﹶﻼ ﺏ ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﺜﻘﺔ ﺑﺎﷲ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ﻓﺈﻥﱠ ﺍﷲ ﺟﻞﹼ ﻭﻋﻼ ﺑﻴﺪﻩ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻘﻮﻯ) ،ﹺﺇ ﹾﻥ َﻳ ْﻨ ُ ﻭﺑﺬﻟﻮﺍ ﺍﻷﺳﺒﺎ َ ﺨ ﹸﺬﹾﻟ ﹸﻜ ْﻢ ﹶﻓ َﻤ ْﻦ ﺫﹶﺍ ﺍﻟﱠﺬِﻱ َﻳ ْﻨﺼُﺮُﻛﹸ ْﻢ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻩ َﻭ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓ ﹾﻠَﻴَﺘ َﻮﻛﱠ ﹾﻞ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ( ]ﺁﻝ ﻋﻤﺮﺍﻥ.[١٦٠: ﺐ ﹶﻟ ﹸﻜ ْﻢ َﻭﹺﺇ ﹾﻥ َﻳ ْ ﻏﹶﺎِﻟ َ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٢٢ﺍﻟﻔﺮﺡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺫﹸﻛﺮ ﺍﻟﻔﺮﺡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﺛﻨﲔ ﻭﻋﺸﺮﻳﻦ ﻣﻮﺿﻌﺎﹰ ،ﻫﺬﺍ ﺍﻟﻔﺮﺡ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﺴﻤﺎﻥ :ﻣﻄﻠﻖ ﻭﻣﻘﻴﺪ. ﻣﻄﻠﻖ ﱂ ﻳﻘﻴﺪ ﺑﺴﺒﺐ ﻟﻠﻔﺮﺡ ،ﻭﻣﻘﻴﺪ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ :ﻣﻘﻴﺪ ﺑﺎﻟﺪﻧﻴﺎ ﻭﻫﻮ ﻣﺬﻣﻮﻡ ﻛﺎﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ،ﻓﺎﻟﻔﺮﺡ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ ﻟﻪ ﺳﺒﺐ ﻣﺬﻣﻮﻡ ،ﻭﺍﳌﻘﻴﺪ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻣﺬﻣﻮﻡ ،ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﳌﻘﻴﺪ :ﻫﻮ ﺍﻟﻔﺮﺡ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻭﻳﻨﻘﺴﻢ ﺃﻳﻀﹰﺎ ﻗﺴﻤﲔ :ﻓﺮﺡ ﺑﺎﳌﺴﺒﺐ ﻭﻓﺮﺡ ﺑﺎﻟﺴﺒﺐ ،ﻓﺘﻜﻮﻥ ﺃﻗﺴﺎﻡ ﺍﻟﻔﺮﺡ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺘﻔﺮﻳﻌﺎﺕ ﻭﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺃﺭﺑﻌﺔ :ﻣﻄﻠﻖ ﰒ ﻣﻘﻴﺪ ﺑﺎﻟﺪﻧﻴﺎ ﰒ ﻣﻘﻴﺪ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻳﻨﻘﺴﻢ ﺇﱃ ﻓﺮﺡ ﺑﺎﳌﺴﺒﺐ ﻭﻓﺮﺡ ﺑﺎﻟﺴﺒﺐ. ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﻭﻫﻮ ﺍﻟﻔﺮﺡ ﺍﳌﻄﻠﻖ :ﻓﻘﺪ ﺫﻛﺮ ﰲ ﲬﺴﺔ ﻣﻮﺍﺿﻊ ﻣﻦ ﻣﻮﺍﺿﻊ ﺫﻛﺮ ﺍﻟﻔﺮﺡ ﺑﺎﻟﻘﺮﺁﻥ. ﻭﺍﳌﻘﻴﺪ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ :ﺫﻛﺮ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻟﻠﻔﺮﺡ ﺑﺎﳌﺴﺒﺐ ﻭﺛﻼﺛﺔ ﻟﻠﻔﺮﺡ ﺑﺎﻟﺴﺒﺐ. ﻭﺳﺄﺗﻜﻠﻢ ﻋﻦ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻣﻦ ﻣﻮﺍﺿﻊ ﻛﻞ ﻗﺴﻢ ﺑﺈﳚﺎﺯ :ﻓﺄﺧﺘﺎﺭ ﻣﻦ ﻣﻮﺍﺿﻊ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﻘﺴﻢ ﺍﳌﻄﻠﻖ .ﺃﺧﺘﺎﺭ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻪ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﺳﻮﺭﺓ ﻫﻮﺩ ﺣﻴﺚ ﻗﺎﻝ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ) :ﻭﻟﺌﻦ ﺃﺫﻗﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺎ ﺭﲪﺔ ﰒ ﻧﺰﻋﻨﺎﻫﺎ ﻣﻨﻪ ﺇﻧﻪ ﻟﻴﺌﻮﺱ ﻛﻔﻮﺭ ﻭﻟﺌﻦ ﺃﺫﻗﻨﺎﻩ ﻧﻌﻤﺎﺀ ﺑﻌﺪ ﺿﺮﺍﺀ ﻣﺴﺘﻪ ﻟﻴﻘﻮﻟﻦ ﺫﻫﺐ ﺍﻟﺴﻴﺌﺎﺕ ﻋﲏ ﺇﻧﻪ ﻟﻔﺮﺡ ﻓﺨﻮﺭ( ﻓﻬﺬﺍ ﻓﺮﺡ ﻣﻄﻠﻖ ﻭﳍﺬﺍ ﻓﻬﻮ ﻣﺬﻣﻮﻡ .ﳜﱪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻋﻦ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﺟﺎﻫﻞ ﻇﺎﱂ ﻷﻧﻪ ﺇﺫﺍ ﺃﺫﺍﻗﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻨﻪ ﺭﲪﻪ ﻛﺎﻟﺼﺤﺔ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻷﻭﻻﺩ ﻭﳓﻮ ﺫﻟﻚ ﰒ ﻧﺰﻋﻬﺎ ﻣﻨﻪ ﻓﺈﻧﻪ ﻳﺴﺘﺴﻠﻢ ﻟﻠﻴﺄﺱ ﻭﻳﻨﻘﺎﺩ ﻟﻠﻘﻨﻮﻁ ﻓﻼ ﻳﺮﺟﻮﺍ ﺛﻮﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﳜﻄﺮ ﺑﺒﺎ ﻟﻪ ﺃﻥ ﺍﷲ ﺳﲑﺩﻫﺎ ﺃﻭ ﻣﺜﻠﻬﺎ ﺃﻭ ﺧﲑﹰﺍ ﻣﻨﻬﺎ ﻋﻠﻴﻪ .ﻭﺇﺫﺍ ﺃﺫﺍﻗﻪ ﺭﲪﺔ ﻣﻦ ﺑﻌﺪ ﺿﺮﺍﺀ ﻣﺴﺘﻪ ﺃﻧﻪ ﻳﻔﺮﺡ ﻭﻳﺒﻄﺮ ﻭﻳﻈﻦ ﺃﻧﻪ ﺳﻴﺪﻭﻡ ﻟﻪ ﺫﻟﻚ ﺍﳋﲑ ،ﻓﻴﻔﺮﺡ ﲟﺎ ﺃﻭﰐ ﳑﺎ ﻳﻮﺍﻓﻖ ﻫﻮﺍﻩ ،ﻭﻳﻔﺨﺮ ﺑﻨﻌﻢ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ،ﻭﺫﻟﻚ ﳛﻤﻠﻪ ﻋﻠﻰ ﺍﻷﺷﺮ ﻭﺍﻟﺒﻄﺮ ﻭﺍﻹﻋﺠﺎﺏ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﺘﻜﱪ ﻋﻠﻰ ﺍﳋﻠﻖ ﻭﺍﺣﺘﻘﺎﺭﻫﻢ ﻭﺍﺯﺩﺭﺍﺋﻬﻢ ﻭﺃﻱ ﺷﻲﺀ! ﻭﺃﻱ ﻋﻴﺐ ﺃﺷﺪ ﻣﻦ ﻫﺬﺍ .ﻭﻫﺬﻩ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺇﻧﺴﺎﻥ ﺇﻻ ﻣﻦ ﻭﻓﻘﻪ ﺍﷲ ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻟﺬﻣﻴﻢ ﺇﱃ ﺿﺪّﻩ ،ﻭﳍﺬﺍ ﺃﻋﻘﺐ ﺍﷲ ﺗﻌﺎﱃ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ) :ﺇﻻ ﺍﻟﺬﻳﻦ ﺻﱪﻭﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ( ﺻﱪﻭﺍ ﺇﺫﺍ ﺁﺗﺎﻫﻢ ﺍﷲ ﻧﻌﻤﺔ ﰒ ﻧﺰﻋﻬﺎ ﻣﻨﻬﻢ ،ﺻﱪﻭﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ )ﺃﻭﻟﺌﻚ ﳍﻢ ﻣﻐﻔﺮﺓ ﺃﺟﺮ ﻛﺒﲑ(. ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﻓﺄﺧﺘﺎﺭ ﻣﻦ ﻣﻮﺍﺿﻌﻪ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺍﻷﺭﺑﻊ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻷﺭﺑﻌﲔ ﺇﱃ ﻬﻧﺎﻳﺔ ﺍﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ ﻭﺍﻷﺭﺑﻌﲔ ﰲ ﻗﺴﻢ ﺍﻟﻔﺮﺡ ﺍﳌﻘﻴﺪ ﺑﺎﻟﺪﻧﻴﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻟﻘﺴﻢ ﺍﳌﺬﻣﻮﻡ:
)ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺇﱃ ﺃﻣﻢ ﻣﻦ ﻗﺒﻠﻚ ﻓﺄﺧﺬﻧﺎﻫﻢ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻟﻌﻠﻬﻢ ﻳﺘﻀﺮﻋﻮﻥ ﻓﻠﻮﻻ ﺇﺫ ﺟﺎﺀﻫﻢ ﺑﺄﺳﻨﺎ ﺗﻀﺮﻋﻮﺍ ﻭﻟﻜﻦ ﻗﺴﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺯﻳﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ﻓﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ ﺃﺑﻮﺍﺏ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺇﺫﺍ ﻓﺮﺣﻮﺍ ﲟﺎ ﺃﻭﺗﻮﺍ ﺃﺧﺬﻧﺎﻫﻢ ﺑﻐﺘﺔ ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﻠﺴﻮﻥ ﻓﻘﻄﻊ ﺩﺍﺑﺮ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ(. ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ) :ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺇﱃ ﺃﻣﻢ ﻣﻦ ﻗﺒﻠﻜﻢ( :ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﲔ ﺍﳌﺘﻘﺪﻣﲔ .ﻓﻜﺬﺑﻮﺍ ﺭﺳﻠﻨﺎ ﻭﺟﺤﺪﻭﺍ ﺑﺂﻳﺎﺗﻨﺎ )ﻓﺄﺧﺬﻧﺎﻫﻢ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ( :ﺃﻱ ﺑﺎﻟﻔﻘﺮ ﻭﺍﳌﺮﺽ ﻭﺍﻵﻓﺎﺕ ﻭﺍﳌﺼﺎﺋﺐ .ﺭﲪﺔ ﻣﻨﺎ ﻬﺑﻢ )ﻟﻌﻠﻬﻢ ﻳﺘﻀﺮﻋﻮﻥ( :ﺇﻟﻴﻨﺎ ﻭﻳﻠﺠﺌﻮﻥ ﻋﻨﺪ ﺍﻟﺸﺪﺓ ﺇﻟﻴﻨﺎ) .ﻓﻠﻮﻻ ﺇﺫ ﺟﺎﺀﻫﻢ ﺑﺄﺳﻨﺎ ﺗﻀﺮﻋﻮﺍ ﻭﻟﻜﻦ ﻗﺴﺖ ﻗﻠﻮﻬﺑﻢ( :ﱂ ﻳﺘﻀﺮﻋﻮﺍ ﻋﻨﺪ ﺍﻟﺒﺄﺱ ﻭﺍﻟﺸﺪﺓ. )ﻭﻟﻜﻦ ﻗﺴﺖ ﻗﻠﻮﻬﺑﻢ( :ﺃﻱ ﺍﺳﺘﺤﺠﺮﺕ ﻓﻠﻦ ﺗﻠﲔ ﻟﻠﺤﻖ )ﻭﺯﻳﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ( :ﻇﻨﻮﺍ ﺃﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﺩﻳﻦ ﺍﳊﻖ ﻓﺘﻤﺘﻌﻮﺍ ﰲ ﺑﺎﻃﻠﻬﻢ ﺑﺮﻫﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﻟﻌﺐ ﺑﻌﻘﻮﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ. )ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ ﻓﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ ﺃﺑﻮﺍﺏ ﻛﻞ ﺷﻲﺀ( :ﺃﻱ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺬﺍﻬﺗﺎ ﻭﻏﻔﻼﻬﺗﺎ) .ﺣﱴ ﺇﺫﺍ ﻓﺮﺣﻮﺍ ﲟﺎ ﺃﻭﺗﻮﺍ( ﻣﻦ ﺍﻟﺪﻧﻴﺎ ) .ﺃﺧﺬﻧﺎﻫﻢ ﺑﻐﺘﺔ ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﻠﺴﻮﻥ( ﺃﻱ ﺁﻳﺴﻮﻥ ﻣﻦ ﻛﻞ ﺧﲑ ،ﻭﻫﺬﺍ ﺃﺷﺪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺃﻥ ﻳﺆﺧﺬﻭﺍ ﻋﻠﻰ ﻏﺮﺓ ﻭﻏﻔﻠﺔ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻟﻴﻜﻮﻥ ﺃﺷﺪ ﻟﻌﻘﻮﺑﺘﻬﻢ ﻭﺃﻋﻈﻢ ﳌﺼﻴﺒﺘﻬﻢ) .ﻓﻘﻄﻊ ﺩﺍﺑﺮ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ( :ﺃﻱ ﺍﺻﻄﺪﻣﻮﺍ ﺑﺎﻟﻌﺬﺍﺏ ﻭﺗﻘﻄﻌﺖ ﻬﺑﻢ ﺍﻷﺳﺒﺎﺏ ،ﻓﺎﺳﺘﺄﺻﻠﺖ ﺷﻮﻛﺘﻬﻢ ﻭﱂ ﺗﻐﻦ ﻋﻨﻬﻢ ﺷﻴﺌﺎﹰ ﻗﻮﻬﺗﻢ) .ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ﻋﻠﻰ ﻣﺎ ﻗﻀﺎﻩ ﻭﻗﺪﺭﻩ ﻣﻦ ﻫﻼﻙ ﺍﳌﻔﺴﺪﻳﻦ ،ﻭﻷﻧﻪ ﺑﺬﻟﻚ ﺗﺘﺒﲔ ﺁﻳﺎﺗﻪ ﻭﺗﻜﺮﳝﻪ ﻷﻭﻟﻴﺎﺋﻪ ،ﻭﺇﻫﺎﻧﺘﻪ ﻷﻋﺪﺍﺋﻪ ،ﻭﺻﺪﻕ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﳌﺮﺳﻠﻮﻥ. ﻭﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﻭﻫﻮ ﺍﳌﻘﻴﺪ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ،ﻓﺄﺧﺘﺎﺭ ﻣﻦ ﻓﺮﻋﻪ ﺍﻷﻭﻝ )ﺍﳌﻘﻴﺪ ﺑﺎﳌﺴﺒﺐ( ﺍﻟﻔﺮﺡ ﺍﳌﻘﻴﺪ ﺑﺎﳌﺴﺒﺐ ﺍﳌﻮﺿﻊ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﺴﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﺣﻴﺚ ﻳﻘﻮﻝ ﺭﺑﻨﺎ ﻋﺰ
ﻭﺟﻞ) :ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﹰﺎ ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻬﺑﻢ ﻳﺮﺯﻗﻮﻥ ﻓﺮﺣﲔ ﲟﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ﻭﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺎﻟﺬﻳﻦ ﱂ ﻳﻠﺤﻘﻮﺍ ﻬﺑﻢ ﻣﻦ ﺧﻠﻔﻬﻢ ﺃﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ(. ﺃﻱ ﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺇﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻗﺎﺻﺪﻳﻦ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ .ﻻ ﳜﻄﺮﻥ ﺑﺒﺎﻟﻚ ﻭﺣﺴﺒﺎﻧﻚ ﺃﻬﻧﻢ ﻣﺎﺗﻮﺍ ﻭﻓﻘﺪﻭﺍ ﻭﺫﻫﺒﺖ ﻋﻨﻬﻢ ﻟﺬﺓ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺘﻤﺘﻊ ﺑﺰﻫﺮﻬﺗﺎ ﺍﻟﺬﻱ ﳛﺬﺭ ﻣﻦ ﻓﻮﺍﺗﻪ ﻣﻦ ﺟَﺒُﻦ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺯﻫﺪ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﳜﺮﻃﻦ ﺑﺒﺎﻟﻚ ﺫﻟﻚ ﻓﺈﻧﻪ ﻗﺪ ﺣﺼﻞ ﳍﻢ ﺃﻋﻈﻢ ﻣﺎ ﻳﺘﻨﺎﻓﺲ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻓﺴﻮﻥ ،ﻓﻬﻢ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭﻬﺑﻢ ﰲ ﺩﺍﺭ ﻛﺮﺍﻣﺘﻪ، ﻭﻗﻮﻟﻪ) :ﻋﻨﺪ ﺭﻬﺑﻢ( ﻳﻘﺘﻀﻲ ﻋﻠﻮ ﺩﺭﺟﺘﻬﻢ ﻭﻗﺮﻬﺑﻢ ﻣﻦ ﺭﻬﺑﻢ ﺳﺒﺤﺎﻧﻪ) :ﻳﺮﺯﻗﻮﻥ( ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﺃﻧﻌﻢ ﺑﻪ ﻋﻠﻴﻬﻢ .ﻭﻫﻢ ﻣﻊ ﺫﻟﻚ ﺻﺎﺭﻭﺍ ﻓﺮﺣﲔ .ﺃﻱ ﻣﻐﺘﺒﻄﲔ ﲟﺎ ﺃﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ،ﻗﺮﺕ ﺑﻪ ﻋﻴﻮﻬﻧﻢ ﻭﻓﺮﺣﺖ ﺑﻪ ﻧﻔﻮﺳﻬﻢ ،ﻭﺫﻟﻚ ﳊﺴﻨﻪ ﻭﻛﺜﺮﺗﻪ ﻭﻋﻈﻤﺘﻪ ﻭﻛﻤﺎﻝ ﺍﻟﻠﺬﺓ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻭﻋﺪﻡ ﺍﳌﻨﻐﺺ. ﻓﺠﻤﻊ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﳍﻢ ﺑﲔ ﻧﻌﻴﻢ ﺍﻟﺒﺪﻥ ﺑﺎﻟﺮﺯﻕ ﻭﻧﻌﻴﻢ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﺑﺎﻟﻔﺮﺡ ﲟﺎ ﺁﺗﺎﻫﻢ ﻣﻦ ﻓﻀﻠﻪ ،ﻓﺘﻢ ﳍﻢ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺟﻌﻠﻮﺍ )ﻳﺴﺘﺒﺸﺮﻭﻥ( ﺃﻱ ﻳﺒﺸﺮ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺑﻮﺻﻮﻝ ﺇﺧﻮﺍﻬﻧﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﻠﺤﻘﻮﺍ ﻬﺑﻢ ﻭﺃﻬﻧﻢ ﺳﻴﻨﺎﻟﻮﻥ ﻣﺎ ﻧﺎﻟﻮﺍ، ) ﺃﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ( ﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺰﻭﺍﻝ ﺍﶈﺬﻭﺭ ﻋﻨﻬﻢ ﻭﻋﻦ ﺇﺧﻮﺍﻬﻧﻢ ﺍﳌﺴﺘﻠﺰﻡ ﻛﻤﺎﻝ ﺍﻟﺴﺮﻭﺭ.
ﻭﺃﻣﺎ ﺍﳌﻮﺿﻊ ﺍﻷﺧﲑ :ﻭﻫﻮ ﺍﳌﻘﻴﺪ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﰲ ﻗﺴﻤﻪ ﺍﳌﻘﻴﺪ ﺑﺎﻟﻔﺮﺡ ﺑﺎﻟﺴﺒﺐ ،ﻓﺄﺧﺘﺎﺭ ﻣﻦ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻌﻪ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﳋﻤﺴﲔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻗﻞ ﺑﻔﻀﻞ ﺍﷲ ﻭﺑﺮﲪﺘﻪ ﻓﺒﺬﻟﻚ ﻓﻠﻴﻔﺮﺣﻮﺍ ﻫﻮ ﺧﲑ ﳑﺎ ﳚﻤﻌﻮﻥ( .ﺃﻣﺮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻔﺮﺡ ﺑﻔﻀﻠﻪ ﺃﻱ ﺑﺎﻹﺳﻼﻡ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ) ،ﻭﺑﺮﲪﺘﻪ( :ﺃﻱ ﺑﺎﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ. ﺍﻓﺮﺣﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺑﻔﻀﻞ ﺍﷲ ،ﺃﻱ ﺍﻹﺳﻼﻡ ﻭﺭﲪﺘﻪ ﺃﻱ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻬﻧﻤﺎ ﺃﻋﻈﻢ ﻧﻌﻤﺔ ﻭﻣﻨﺔ ﺗﻔﻀﻞ ﺍﷲ ﻬﺑﺎ ﻋﻠﻴﻜﻢ ،ﻟﻴﺴﺖ
ﻧﻌﻤ ﹰﺔ ﺩﻧﻴﻮﻳﺔ ﺗﻨﺴﻲ ﻓﻀﻞ ﺍﷲ ﻭﻣﻨﺘﻪ ﺑﻞ ﻫﻲ ﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ ﺇﺳﻼﻣﻴﺔ ﻗﺮﺁ ﻧﻴﺔ ﺩﻳﻨﻴﺔ ﺗﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﺗﺸﻌﺮ ﺑﺎﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻬﺑﺬﻩ ﺍﳌﻨﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﻜﺮﳝﺔ .ﺫﻟﻚ ﺧﲑ ﻣﻦ ﻛﻞ ﻣﺎ ﳚﻤﻌﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺯﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻫﺮﻬﺗﺎ ﻭﻣﺘﺎﻋﻬﺎ ﺍﳌﻀﻤﺤﻞ ﻋﻦ ﻗﺮﻳﺐ) .ﻗﻞ ﺑﻔﻀﻞ ﺍﷲ ﻭﺑﺮﲪﺘﻪ ﻓﺒﺬﻟﻚ ﻓﻠﻴﻔﺮﺣﻮﺍ ﻫﻮ ﺧﲑ ﳑﺎ ﳚﻤﻌﻮﻥ(. ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ﺍﻟﻜﺮﺍﻡ ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻻ ﳚﻌﻞ ﻗﻠﻮﺑﻨﺎ ﻬﺗﺶ ﺃﻭ ﺗﺒﺶ ﺃﻭ ﺗﻔﺮﺡ ﺇﻻ ﲟﺎ ﻳﺮﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ،ﺁﻣﲔ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ
ﺽ ..ﺍﻻﻳﺔ ١- ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ) ( ٢٣ﺇﻧﱠﺎ ﻋَﺮَﺿْﻨَﺎ ﺍﹾﻟﹶﺄﻣَﺎَﻧ ﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺠﺒَﺎ ﹺﻝ ﹶﻓﹶﺄَﺑ ْﻴ َﻦ ﺃﹶﻥ ﻳَ ﺤْﻤِﻠﹾﻨَﻬَﺎ َﻭﹶﺃ ْﺷ ﹶﻔ ﹾﻘ َﻦ ﻣِﻨْﻬَﺎ ﺽ ﻭَﺍﹾﻟ ﹺ ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ)) :ﹺﺇﻧﱠﺎ ﻋَﺮَ ﺿْﻨَﺎ ﺍ ﹾﻟﹶﺄﻣَﺎَﻧ ﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ ﺏ ﺍﻟﻠﱠ ُﻪ َﻋﻠﹶﻰ ﲔ ﻭَﺍﻟﹾﻤُﺸْﺮﹺﻛﹶﺎﺕِ َﻭَﻳﺘُﻮ َ ﺕ ﻭَﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ ﲔ ﻭَﺍ ﹾﻟﻤُﻨَﺎِﻓﻘﹶﺎ ِ ﺏ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ ﻭَﺣَﻤَﻠﹶﻬَﺎ ﺍ ﹾﻟﺈﹺﻧﺴَﺎﻥﹸ ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ ﹶﻇﻠﹸﻮﻣﹰﺎ َﺟﻬُﻮ ﹰﻻ ﻟﹼﻴُ َﻌﺬﹼ َ ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭﱠﺣِﻴﻤﹰﺎ(( ﺍﻷﺣﺰﺍﺏ .٧٣ ،٧٢:ﺇﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ -ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﲔ ﻭَﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺤﺪﺙ ﻋﻨﻬﺎ -ﻫﺬﻩ ﺍﳋﻼﺋﻖ ﺍﻟﻀﺨﻤﺔ ﺍﳍﺎﺋﻠﺔ ،ﺍﻟﱵ ﻳﻌﻴﺶ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﺃﻭ ﺣﻴﺎﳍﺎ ﻓﻴﺒﺪﻭ ﺷﻴﺌﺎ ﺻﻐﲑﺍ ﺿﺌﻴﻼ . ﻫﺬﻩ ﺍﳋﻼﺋﻖ ﺗﻌﺮﻑ ﺑﺎﺭﺋﻬﺎ ﺑﻼ ﳏﺎﻭﻟﺔ ،ﻭﻬﺗﺘﺪﻱ ﺍﻟﻴﻪ ﲞﻠﻘﺘﻬﺎ ﻭﺗﻜﻮﻳﻨﻬﺎ ﻭﻧﻈﺎﻣﻬﺎ ؛ ﻭﺗﻄﻴﻊ ﺍﳋﺎﻟﻖ ﻃﺎﻋﺔ ﻣﺒﺎﺷﺮﺓ ﺑﻼ ﺗﺪﺑﺮ ﻭﻻ ﻭﺍﺳﻄﺔ .ﻭﲡﺮﻱ ﻭﻓﻖ ﺇﺭﺍﺩﺗﻪ ﺟﻞ ﻭﻋﻼ ﺩﺍﺋﺒﺔ ﻻ ﺗﲏ ﻭﻻ ﺗﺘﺨﻠﻒ ﺩﻭﺭﻬﺗﺎ ﺟﺰﺀﺍ ﻣﻦ ﺛﺎﻧﻴﺔ ؛ ﻭﺗﺆﺩﻱ ﻭﻇﻴﻔﺘﻬﺎ ﲝﻜﻢ ﺧﻠﻘﺘﻬﺎ ﻭﻃﺒﻴﻌﺘﻬﺎ ﻏﲑ ﺷﺎﻋﺮﺓ ﻭﻻ ﳐﺘﺎﺭﺓ . ﻫﺬﻩ ﺍﻟﺸﻤﺲ ﺗﺪﻭﺭ ﰲ ﻓﻠﻜﻬﺎ ﺩﻭﺭﻬﺗﺎ ﺍﳌﻨﺘﻈﻤﺔ ﺍﻟﱵ ﻻ ﲣﺘﻞ ﺃﺑﺪﺍ .ﻭﺗﺮﺳﻞ ﺑﺄﺷﻌﺘﻬﺎ ﻓﺘﺆﺩﻱ ﻭﻇﻴﻔﺘﻬﺎ ﺍﻟﱵ ﻗﺪﺭﻫﺎ ﺍﷲ ﳍﺎ ؛ ﻭﲡﺬﺏ ﺗﻮﺍﺑﻌﻬﺎ ﺑﻼ ﺇﺭﺍﺩﺓ ﻣﻨﻬﺎ ؛ ﻓﺘﺆﺩﻱ ﺩﻭﺭﻫﺎ ﺍﻟﻜﻮﱐ ﺃﺩﺍﺀ ﻛﺎﻣﻼ . . ﻭﻫﺬﻩ ﺍﻷﺭﺽ ﺗﺪﻭﺭ ﺩﻭﺭﻬﺗﺎ ،ﻭﲣﺮﺝ ﺯﺭﻋﻬﺎ ،ﻭﺗﻘﻮﺕ ﺃﺑﻨﺎﺀﻫﺎ ،ﻭﺗﻮﺍﺭﻱ ﻣﻮﺗﺎﻫﺎ ،ﻭﺗﺘﻔﺠﺮ ﻳﻨﺎﺑﻴﻌﻬﺎ .ﻭﻓﻖ ﺳﻨﺔ ﺍﷲ ﺑﻼ ﺇﺭﺍﺩﺓ ﻣﻨﻬﺎ . ﻭﻫﺬﺍ ﺍﻟﻘﻤﺮ .ﻭﻫﺬﻩ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻜﻮﺍﻛﺐ ،ﻭﻫﺬﻩ ﺍﻟﺮﻳﺎﺡ ﻭﺍﻟﺴﺤﺐ .ﻭﻫﺬﺍ ﺍﳍﻮﺍﺀ ﻭﻫﺬﺍ ﺍﳌﺎﺀ . .ﻭﻫﺬﻩ ﺍﳉﺒﺎﻝ .ﻭﻫﺬﻩ ﺍﻟﻮﻫﺎﺩ . .ﻛﻠﻬﺎ . .ﻛﻠﻬﺎ . .ﲤﻀﻲ ﻟﺸﺄﻬﻧﺎ ،ﺑﺈﺫﻥ ﺭﻬﺑﺎ ،ﻭﺗﻌﺮﻑ ﺑﺎﺭﺋﻬﺎ ،ﻭﲣﻀﻊ ﳌﺸﻴﺌﺘﻪ ﺑﻼ ﺟﻬﺪ ﻣﻨﻬﺎ ﻭﻻ ﻛﺪ ﻭﻻ ﳏﺎﻭﻟﺔ . .ﻟﻘﺪ ﺃﺷﻔﻘﺖ ﻣﻦ ﺃﻣﺎﻧﺔ ﺍﻟﺘﺒﻌﺔ .ﺃﻣﺎﻧﺔ ﺍﻹﺭﺍﺩﺓ .ﺃﻣﺎﻧﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺬﺍﺗﻴﺔ .ﺃﻣﺎﻧﺔ ﺍﶈﺎﻭﻟﺔ ﺍﳋﺎﺻﺔ . ﻭﲪﻠﻬﺎ ﻣﻦ ﺃﻧﻪ ﺍﻹﻧﺴﺎﻥ..... ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﷲ ﺑﺈﺩﺭﺍﻛﻪ ﻭﺷﻌﻮﺭﻩ .ﻭﻳﻬﺘﺪﻱ ﺇﱃ ﻧﺎﻣﻮﺳﻪ ﺑﺘﺪﺑﺮﻩ ﻭﺑﺼﺮﻩ .ﻭﻳﻌﻤﻞ ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﲟﺤﺎﻭﻟﺘﻪ ﻭﺟﻬﺪﻩ .ﻭﻳﻄﻴﻊ ﺍﷲ ﺑﺈﺭﺍﺩﺗﻪ ﻭﲪﻠﻪ ﻟﻨﻔﺴﻪ ،ﻭﻣﻘﺎﻭﻣﺔ ﺍﳓﺮﺍﻓﺎﺗﻪ ﻭﻧﺰﻏﺎﺗﻪ ،ﻭﳎﺎﻫﺪﺓ ﻣﻴﻮﻟﻪ ﻭﺷﻬﻮﺍﺗﻪ . .ﻭﻫﻮ ﰲ ﻛﻞ ﺧﻄﻮﺓ ﻣﻦ ﻫﺬﻩ ﺍﳋﻄﻮﺍﺕ ﻣﺮﻳﺪ .ﻣﺪﺭﻙ .ﳜﺘﺎﺭ ﻃﺮﻳﻘﻪ ﻭﻫﻮ ﻋﺎﺭﻑ ﺇﱃ ﺃﻳﻦ ﻳﺆﺩﻱ ﺑﻪ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ! ﰲ ﺿﻼﻝ ﺍﻟﻘﺮﺍﻥ ﻧﻌﻢ ﻋﺒﺎﺩ ﺍﷲ ﻼ ﻭﻭﺍﺟﺒًﺎ ﻛﺒﲑﺍ ﻭﺃﻣﺮﺍ ﺧﻄﲑﺍ ﻋُﺮﺽ ﻋﻠﻰ ﺍﻟﻜﻮﻥ ﲰﺎﺋﻪ ﻭﺃﺭﺿﻪ ﻭﺟﺒﺎﻟﻪ ،ﻓﻮﺟﻠﺖ ﻣﻦ ﲪﻠﻪ ،ﻭﺃﺑﺖ ﻣﻦ ﻼ ﺛﻘﻴ ﹰ ﺇﻥ ﺣِﻤ ﹰ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ،ﺧﻮﻓﹰﺎ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻋُﺮﺿﺖ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﻋﻠﻰ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻓﺤﻤﻠﻬﺎ ﻭﺍﺳﺘﻘﻞﹼ ﻬﺑﺎ)) ،ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ ﹶﻇﻠﹸﻮﻣﹰﺎ َﺟﻬُﻮ ﹰﻻ(( ﺃﻱ :ﺍﻹﻧﺴﺎﻥ ﺍﳌﻔﺮّﻁ ﺍﳌﻀﻴّﻊ ﻟﻸﻣﺎﻧﺔ ﻫﻮ ﺍﻟﻈﻠﻮﻡ ﺍﳉﻬﻮﻝ ، ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ) :ﺍﻷﻣﺎﻧﺔ ﺍﻟﻔﺮﺍﺋﺾ ،ﻋﺮﺿﻬﺎ ﺍﷲ ﻋﻠﻰ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ،ﺇﻥ ﺃﺩﱠﻭﻫﺎ ﺃﺛﺎﻬﺑﻢ ،ﻭﺇﻥ ﺿﻴّﻌﻮﻫﺎ ﻋﺬﻬﺑﻢ ،ﻓﻜﺮﻫﻮﺍ ﺫﻟﻚ
ﻭﺃﺷﻔﻘﻮﺍ ﻣﻨﻪ ﻣﻦ ﻏﲑ ﻣﻌﺼﻴﺔ ،ﻭﻟﻜﻦ ﺗﻌﻈﻴﻤﹰﺎ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ( ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ) ، ،(٢٥٥/١٤ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ" :ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﺴﺒﻊ ﺍﻟﻄﺒﺎﻕ ﺍﻟﻄﺮﺍﺋﻖ ﺍﻟﱵ ﺯُﻳﻨﺖ ﺑﺎﻟﻨﺠﻮﻡ ﻭﲪﻠ ِﺔ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ،ﻓﻘﻴﻞ ﳍﺎ :ﻫﻞ ﲢﻤﻠﲔ ﺍﻷﻣﺎﻧﺔ ﺕ ﻋُﻮﻗﺒﺖِ ،ﻗﺎﻟﺖ :ﻻ ،ﰒ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺖ ﺟُﺰﻳﺖِ ،ﻭﺇﻥ ﺃﺳﺄ ِ ﻭﻣﺎ ﻓﻴﻬﺎ؟ ﻗﺎﻟﺖ :ﻭﻣﺎ ﻓﻴﻬﺎ؟ ﻗﺎﻝ :ﻗﻴﻞ ﳍﺎ :ﺇﻥ ﺃﺣﺴﻨ ِ ﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ ﺍﻟﺸﺪﺍﺩ ﺍﻟﱵ ُﺷﺪّﺕ ﺑﺎﻷﻭﺗﺎﺩ ﻭ ﹸﺫﻟﱢﻠﺖ ﺑﺎﳌﻬﺎﺩ ،ﻗﺎﻝ :ﻓﻘﻴﻞ ﳍﺎ :ﻫﻞ ﲢﻤﻠﲔ ﺍﻷﻣﺎﻧﺔ ﻭﻣﺎ ﻓﻴﻬﺎ؟ ﻗﺎﻟﺖ :ﻭﻣﺎ ﺕ ﻋﻮﻗﺒﺖِ ،ﻗﺎﻟﺖ :ﻻ ،ﰒ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﳉﺒﺎﻝ ﻓﺄﺑﺖ" ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺖ ﺟُﺰﻳﺖِ ،ﻭﺇﻥ ﺃﺳﺄ ِ ﻓﻴﻬﺎ؟ ﻗﺎﻝ :ﻗﻴﻞ ﳍﺎ :ﺇﻥ ﺃﺣﺴﻨ ِ ﺃﰊ ﺣﺎﰎ ﻛﻤﺎ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ).(٥٢٣/٣ ﺇﻬﻧﺎ ﺃﻣﺎﻧﺔ ﺿﺨﻤﺔ ﲪﻠﻬﺎ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻟﺼﻐﲑ ﺍﳊﺠﻢ ،ﺍﻟﻘﻠﻴﻞ ﺍﻟﻘﻮﺓ ،ﺍﻟﻀﻌﻴﻒ ﺍﳊﻮﻝ ،ﺍﶈﺪﻭﺩ ﺍﻟﻌﻤﺮ ؛ ﺍﻟﺬﻱ ﺗﻨﺎﻭﺷﻪ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻟﻨﺰﻋﺎﺕ ﻭﺍﳌﻴﻮﻝ ﻭﺍﻷﻃﻤﺎﻉ . . ﺍﻷﻣﺎﻧﺔ ـ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ـ ﻫﻲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ ،ﻫﻲ ﺣﻘﻮﻕ ﺍﷲ ﻭﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ،ﻓﻤﻦ ﺃﺩﺍﻫﺎ ﻓﻠﻪ ﺍﻟﺜﻮﺍﺏ ،ﻭﻣﻦ ﺿﻴﱠﻌﻬﺎ ﺏ ﲔ ﻭَﺍﻟﹾﻤُﺸْﺮﹺﻛﹶﺎﺕِ َﻭَﻳﺘُﻮ َ ﺕ ﻭَﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ ﲔ ﻭَﺍ ﹾﻟﻤُﻨَﺎِﻓﻘﹶﺎ ِ ﺏ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ ﻓﻌﻠﻴﻪ ﺍﻟﻌﻘﺎﺏ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺁﺧﺮ ﺍﻵﻳﺔ)) :ﻟﹼُﻴ َﻌﺬﹼ َ ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭﱠﺣِﻴﻤﹰﺎ(( ،ﻓﻘﺪ ﺭﻭﻯ ﺃﲪﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﲔ ﻭَﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ ﺍﻟﻠﱠ ُﻪ َﻋﻠﹶﻰ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ) :ﺍﻟﺼﻼﺓ ﺃﻣﺎﻧﺔ ،ﻭﺍﻟﻮﺿﻮﺀ ﺃﻣﺎﻧﺔ ،ﻭﺍﻟﻮﺯﻥ ﺃﻣﺎﻧﺔ ،ﻭﺍﻟﻜﻴﻞ ﺃﻣﺎﻧﺔ( ﻭﺃﺷﻴﺎﺀ ﻋﺪّﺩﻫﺎ) ،ﻭﺃﺷﺪّ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺩﺍﺋﻊ( ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ) ،،(٥٢٦٦ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) :ﻭﺍﻟﻐﺴﻞ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﺃﻣﺎﻧﺔ( ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ )..(٢٥٤/١٤ ﻓﻤﻦ ﺍﺗﱠﺼﻒ ﺑﻜﻤﺎﻝ ﺍﻷﻣﺎﻧﺔ ﻓﻘﺪ ﺍﺳﺘﻜﻤﻞ ﺍﻟﺪﻳﻦ ،ﻭﻣﻦ ﻓﻘﺪ ﺻﻔﺔ ﺍﻷﻣﺎﻧﺔ ﻓﻘﺪ ﻧﺒﺬ ﺍﻟﺪﻳﻦ ﻛﻠﱠﻪ ،ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﻻ ﺇﳝﺎﻥ ﳌﻦ ﻻ ﺃﻣﺎﻧﺔ ﻟﻪ(( ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ) (٢٢٩٢ﻭﺿﻌﻔﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺿﻌﻴﻒ ﺍﻟﺘﺮﻏﻴﺐ ) ،.(٣٠٢ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻻ ﺇﳝﺎﻥ ﳌﻦ ﻻ ﺃﻣﺎﻧﺔ ﻟﻪ ،ﻭﻻ ﺩﻳﻦ ﳌﻦ ﻻ ﻋﻬﺪ ﻟﻪ(( ،ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﻷﻣﺎﻧﺔ ﺻﻔ ﹶﺔ ﺍﳌﺮﺳﻠﲔ ﻭﺍﳌﻘﺮﺑﲔ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻧﻮﺡ ﻭﻫﻮﺩ ﻭﺻﺎﱀ ﻋﻠﻴﻬﻢ ﲔ ﻓﹶﺎﺗﱠﻘﹸﻮ ﹾﺍ ﺍﻟﻠﱠ َﻪ َﻭﹶﺃﻃِﻴﻌُﻮ ِﻥ(( ﺍﻟﺸﻌﺮﺍﺀ١٠٨ ،١٠٧: ﺍﻟﺴﻼﻡ)) :ﹺﺇﻧﱢﻲ ﹶﻟ ﹸﻜ ْﻢ َﺭﺳُﻮﻝﹲ ﹶﺃ ِﻣ ٌ ﺽ ..ﺍﻻﻳﺔ ٢- ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ) (٢٤ﺇﻧﱠﺎ ﻋَﺮَ ﺿْﻨَﺎ ﺍ ﹾﻟﹶﺄﻣَﺎَﻧ ﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﺇﻧﻪ ﻛﻠﻤﺎ ﺍﻧﺘُﻘﺼﺖ ﺍﻷﻣﺎﻧﺔ ﻧﻘﺼﺖ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﳌﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﻷﻣﺎﻧﺔ ﻧﺰﻟﺖ ﰲ ﺟﺬﺭ ﻗﻠﻮﺏ ﺍﻟﺮﺟﺎﻝ ـ ﺃﻱ :ﰲ ﻭﺳﻄﻬﺎ ـ ،ﰒ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻓﻌﻠﻤﻮﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﻋﻠﻤﻮﺍ ﻣﻦ ﺍﻟﺴﻨﺔ، ﰒ ﺣﺪﺛﻨﺎ ﻋﻦ ﺭﻓﻊ ﺍﻷﻣﺎﻧﺔ ﻓﻘﺎﻝ )) :ﻳﻨﺎﻡ ﺍﻟﺮﺟﻞ ﺍﻟﻨﻮﻣﺔ ،ﻓﺘُﻘﺒﺾ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﻗﻠﺒﻪ ،ﻓﻴﻈﻞﹼ ﺃﺛﺮﻫﺎ ﻣﺜﻞ ﺍﻟﻮﻛﺖ ،ﰒ ﻳﻨﺎﻡ ﺍﻟﺮﺟﻞ ،ﻓﺘﻘﺒﺾ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﻗﻠﺒﻪ ،ﻓﻴﻈﻞ ﺃﺛﺮﻫﺎ ﻣﺜﻞ ﺃﺛﺮ ﺍﺠﻤﻟﻞ ،ﻛﺠﻤﺮ ﺩﺣﺮﺟﺘﻪ ﻋﻠﻰ ﺭﺟﻠﻚ ،ﻓﻨﻔﻂ ﻓﺘﺮﺍﻩ ﻣﻨﺘﱪﺍ ﻭﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ(( ،ﰒ ﺃﺧﺬ ﺣﺼﺎﺓ ﻓﺪﺣﺮﺟﻬﺎ ﻋﻠﻰ ﺭﺟﻠﻪ)) ،ﻓﻴﺼﺒﺢ ﺍﻟﻨﺎﺱ ﻳﺘﺒﺎﻳﻌﻮﻥ ،ﻻ ﻳﻜﺎﺩ ﺃﺣﺪٌ ﻳﺆﺩﻱ ﺍﻷﻣﺎﻧﺔ ،ﺣﱴ ﻳﻘﺎﻝ: ﺇﻥ ﰲ ﺑﲏ ﻓﻼﻥ ﺭﺟﻼ ﺃﻣﻴﻨﺎ ،ﻭﺣﱴ ﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ :ﻣﺎ ﺃﻇﺮﻓﻪ ،ﻭﻣﺎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩﻝ ﻣﻦ ﺇﳝﺎﻥ(( ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻹﳝﺎﻥ )(١٤٣ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺗﻌﻤّﺪ ﺗﻀﻴﻴﻊ ﺍﻷﻣﺎﻧﺔ ﺑﺎﻟﺘﺴﺎﻫﻞ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻭﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻦ ﻭﺑﺎﳋﻴﺎﻧﺔ ﰲ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻳﻌﺎﻗﺐ ﺑﻌﺪ ﺫﻟﻚ ﺑﻘﺒﺾ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﻗﻠﺒﻪ ،ﻭﻳﻨﺰّﻩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻘﺒﺾ ﺍﻷﻣﺎﻧﺔ ﻣﻦ ﻗﻠﺐ ﺃﺣﺪ ﻣﻦ ﻏﲑ ﺳﺒﺐ ﻣﻦ ﺍﻟﻌﺒﺪ ،ﻭﻣﻦ ﻏﲑ ﻍ ﺍﻟﻠﱠ ُﻪ ﹸﻗﻠﹸﻮَﺑ ُﻬ ْﻢ ﻭَﺍﻟﻠﱠﻪُ ﹶﻻ َﻳ ْﻬﺪِﻯ ﺍ ﹾﻟ ﹶﻘ ْﻮ َﻡ ﺍﺳﺘﺨﻔﺎﻑ ﻣﻨﻪ ﺑﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻦ ﻭﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ)) :ﹶﻓﹶﻠﻤﱠﺎ ﺯَﺍﻏﹸﻮ ﹾﺍ ﹶﺃﺯَﺍ ﹶ
ﲔ(( ﺍﻟﺼﻒ .٥:ﻭﺁﺧﺮ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺎﻧﺔ ﻫﻲ ﺍﻹﳝﺎﻥ ،ﻭﻫﻲ ﺍﻟﺪﻳﻦ ﻭﻭﺍﺟﺒﺎﺗﻪ ،ﻓﺎﻟﺘﻮﺣﻴﺪ ﺃﻣﺎﻧﺔ، ﺍ ﹾﻟﻔﹶﺎ ِﺳ ِﻘ َ ﻭﺍﻟﺼﻼﺓ ﺃﻣﺎﻧﺔ ،ﻭﺍﻟﺰﻛﺎﺓ ﺃﻣﺎﻧﺔ ،ﻭﺍﻟﺼﻴﺎﻡ ﺃﻣﺎﻧﺔ ،ﻭﺍﳊﺞ ﺃﻣﺎﻧﺔ ،ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺃﻣﺎﻧﺔ ،ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺃﻣﺎﻧﺔ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺃﻣﺎﻧﺔ ،ﻭﺍﳌﺎﻝ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﺴﺘﻌﻦ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ،ﻭﺍﻟﻌﲔ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﻨﻈﺮ ﻬﺑﺎ ﺇﱃ ﻣﺎ ﺣﺮّﻡ ﺍﷲ ،ﻭﺍﻟﻴﺪ ﺃﻣﺎﻧﺔ ،ﻭﺍﻟﻔﺮﺝ ﺃﻣﺎﻧﺔ ،ﻭﺍﻟﺒﻄﻦ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﺄﻛﻞ ﻣﺎ ﻻ ﳛﻞ ﻟﻚ ،ﻭﺍﻷﻭﻻﺩ ﻋﻨﺪﻙ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﻀﻴّﻊ ﺗﺮﺑﻴﺘﻬﻢ ﺍﻟﺼﺎﳊﺔ ،ﻭﺍﻟﺰﻭﺟﺎﺕ ﻋﻨﺪ ﺍﻟﺮﺟﺎﻝ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗﻀﻴّﻊ ﺣﻘﻮﻗﻬﻦ ،ﻭﺣﻘﻮﻕ ﺍﻷﺯﻭﺍﺝ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺃﻣﺎﻧﺔ ،ﻭﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﺃﻣﺎﻧﺔ ﻓﻼ ﺗُﻨﺘﻘﹶﺺ. ﻭﻗﺪ ﻭﻋﺪ ﺍﷲ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻗﻬﺎ ﺃﻋﻈ َﻢ ﺍﻟﺜﻮﺍﺏ ﻓﻘﺎﻝ ﺗﻌﺎﱃ)) :ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َﻷﻣَﺎﻧَﺎِﺗ ﹺﻬ ْﻢ َﻭ َﻋ ْﻬ ِﺪ ِﻫ ْﻢ ﺭﺍﻋُﻮ ﹶﻥ ﺱ ُﻫ ْﻢ ﻓِﻴﻬَﺎ ﺧَﺎِﻟﺪُﻭ ﹶﻥ(( ﺍﳌﺆﻣﻨﻮﻥ- ٨: ﻚ ُﻫ ُﻢ ﺍﻟﹾﻮﺍﺭﹺﺛﹸﻮﻥﹶ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹺﺮﺛﹸﻮ ﹶﻥ ﺍ ﹾﻟِﻔ ْﺮ َﺩ ْﻭ َ ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َﻋﻠﹶﻰ ﺻﻼِﺗ ﹺﻬ ْﻢ ﻳُ ﺤَﺎِﻓﻈﹸﻮ ﹶﻥ ﺃﹸﻭْﹶﻟِﺌ َ ،١١ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ )) :ﺍﻛﻔﻠﻮﺍ ﱄ ﺑﺴﺖﱟ ﺃﻛﻔﻞ ﻟﻜﻢ ﺍﳉﻨﺔ(( ،ﻗﻠﺖ :ﻣﺎ ﻫﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ)) :ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻔﺮﺝ ﻭﺍﻟﺒﻄﻦ ﻭﺍﻟﻠﺴﺎﻥ(( ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺿﻌﻔﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻀﻌﻴﻔﺔ ).(٢٨٩٩ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ" :ﺑﺈﺳﻨﺎﺩ ﻻ ﺑﺄﺱ ﺑﻪ ﻭﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻟﺘﻀﻴﻴﻊ ﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻦ ﻳﻮﺭﺙ ﺍﳋﻠﻞ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ،ﻭﳚﻌﻞ ﺍﳊﻴﺎﺓ ﻣﺮّﺓ ﺍﳌﺬﺍﻕ، ﻭﻳﻘﻄﹼﻊ ﺃﻭﺍﺻﺮ ﺍﺠﻤﻟﺘﻤﻊ ،ﻭﻳﻌﺮّﺽ ﺍﳌﺼﺎﱀ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻟﻠﺨﻄﺮ ﻭﺍﳍﺪﺭ ،ﻭﻳُﻔﺴﺪ ﺍﳌﻔﺎﻫﻴ َﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ،ﻭﻳﺆﺫﻥ ﲞﺮﺍﺏ ﺿﻴﱢﻌﺖ ﺍﻷﻣﺎﻧﺔ ﻓﺎﻧﺘﻈﺮ ﺍﻟﺴﺎﻋﺔ(( ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻜﻮﻥ ،ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ُﺳﺌﻞ :ﻣﱴ ﺍﻟﺴﺎﻋﺔ؟ ﻗﺎﻝ)) :ﺇﺫﺍ ُ ﺍﻟﺼﺤﻴﺤﺔ ) (١٧٣٩ﺃﺳﺄﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺃﻥ ﻳﻘﻮﻱ ﺇﳝﺎﻧﻨﺎ ﻭﺃﻥ ﻳﺮﻓﻊ ﺩﺭﺟﺎﺗﻨﺎ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ﺽ..ﺍﻻﻳﺔ ٣- ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ) ( ٢٥ﺇﻧﱠﺎ ﻋَﺮَﺿْﻨَﺎ ﺍﹾﻟﹶﺄﻣَﺎَﻧ ﹶﺔ َﻋﻠﹶﻰ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﺗﻘﻮﺍ ﺍﷲ ﻋﺒﺎﺩ ﺍﷲ ،ﻭﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﺍﺣﺬﺭﻭﺍ ﺍﶈﺮﻣﺎﺕ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ)) :ﻭَﺍﻟﱠﺬِﻳﻦَ ُﻫ ْﻢ َﻷﻣَﺎﻧَﺎِﺗ ﹺﻬ ْﻢ ﺕ ﻣﱡ ﹾﻜ َﺮﻣُﻮ ﹶﻥ(( ﻚ ﻓِﻰ َﺟﻨﱠﺎ ٍ ﻼِﺗ ﹺﻬ ْﻢ ﻳُ ﺤَﺎِﻓﻈﹸﻮ ﹶﻥ ﺃﹸﻭْﹶﻟِﺌ َ ﺻﹶ ﺸﻬَﺎﺩﺍِﺗﻬﹺﻢ ﻗﹶﺎِﺋﻤُﻮ ﹶﻥ ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َﻋﻠﹶﻰ َ َﻭ َﻋ ْﻬ ِﺪ ِﻫ ْﻢ ﺭﺍﻋُﻮ ﹶﻥ ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ ﹺﺑ َ ﺤ ﹸﻜﻤُﻮ ﹾﺍ ﺱ ﺃﹶﻥ َﺗ ْ ﺕ ﹺﺇﻟﹶﻰ ﺃﹶﻫْﻠِﻬَﺎ ﻭَﺇﹺﺫﹶﺍ َﺣ ﹶﻜ ْﻤُﺘ ْﻢ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺍﳌﻌﺎﺭﺝ.٣٥- ٣٢:ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ)) :ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُﻛﹸ ْﻢ ﺃﹶﻥ ﺗُﺆﺩﱡﻭ ﹾﺍ ﺍ َﻷﻣَﺎﻧَﺎ ِ ﺑﹺﺎ ﹾﻟَﻌ ْﺪ ﹺﻝ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﹺﻧ ِﻌﻤﱠﺎ َﻳ ِﻌﻈﹸﻜﹸ ْﻢ ﹺﺑ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻛﹶﺎ ﹶﻥ َﺳﻤِﻴﻌﹰﺎ َﺑﺼِﲑﹰﺍ(( ﺍﻟﻨﺴﺎﺀ ،٥٨:ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻋﻤّﺖ ﲨﻴﻊ ﺍﻷﻣﺎﻧﺎﺕ. ﱀ ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻣﺎﻧﺎﺕ ﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﳌﻨﺎﺻﺐ ﻭﺣﻘﻮﻗﻬﺎ ،ﻓﻤﻦ ﺃﺩﻯ ﻣﺎ ﳚﺐ ﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻭﺣﻘﱠﻖ ﻬﺑﺎ ﻣﺼﺎ ﹶ ﺍﳌﺴﻠﻤﲔ ﺍﻟﱵ ﺃﻧﻴﻄﹶﺖ ﻬﺑﺎ ﻭﺍﻟﱵ ﻭُﺟﺪﺕ ﻷﺟﻠﻬﺎ ﻓﻘﺪ ﻧﺼﺢ ﻧﻔﺴﻪ ،ﻭﻋﻤﻞ ﺧﲑﹰﺍ ﻵﺧﺮﺗﻪ ،ﻭﻣﻦ ﻗﺼّﺮ ﰲ ﻭﺍﺟﺒﺎﺕ ﻭﺣﻘﻮﻕ ﺍﻟﻮﻇﺎﺋﻒ ﻭﺍﳌﻨﺎﺻﺐ ﻭﱂ ﻳﺆﺩﱢ ﻣﺎ ﺃﹸﻧﻴﻂ ﻬﺑﺎ ﻣﻦ ﻣﻨﺎﻓﻊ ﺍﻟﻌﺒﺎﺩ ﺃﻭ ﺃﺧﺬ ﻬﺑﺎ ﺭﺷﻮﺓ ﺃﻭ ﺍﺧﺘﻠﺲ ﻬﺑﺎ ﻣﺎ ﹰﻻ ﻟﻠﻤﺴﻠﻤﲔ ﻓﻘﺪ ﻏﺶّ ﻧﻔﺴﻪ ﻭﻗﺪّﻡ ﳍﺎ ﺯﺍﺩﺍ ﻳﺮﺩﻳﻬﺎ ،ﻭﻏﺪﺭ ﺑﻨﻔﺴﻪ ﻭﻇﻠﻤﻬﺎ ،ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ)) :ﺇﺫﺍ ﲨﻊ ﺍﷲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳُﺮﻓﻊ ﻟﻜﻞ ﻏﺎﺩﺭ ﻟﻮﺍﺀ ﻭﻳﻘﺎﻝ :ﻫﺬﻩ ﻏﺪﺭﺓ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ(( ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﳉﻬﺎﺩ ).١٧٣٥ ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻣﺎﻧﺎﺕ ﺍﻟﻮﺩﺍﺋﻊ ﻭﺍﳊﻘﻮﻕ ﺍﻟﱵ ﺃﻣﻨﻚ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ،ﻭﻗﺪ ﺭﻭﻯ ﺃﲪﺪ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ) :ﺍﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻳﻜﻔﺮ ﺍﻟﺬﻧﻮﺏ ﻛﻠﹼﻬﺎ ﺇﻻ ﺍﻷﻣﺎﻧﺔ( ،ﻗﺎﻝ) :ﻳﺆﺗﻰ ﺑﺎﻟﻌﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻘﺎﻝ ﻟﻪ :ﺃﺩﱢ ﺃﻣﺎﻧﺘﻚ ،ﻓﻴﻘﻮﻝ :ﺃﻱ ﺭﺏﱢ ،ﻛﻴﻒ ﻭﻗﺪ ﺫﻫﺒﺖ ﺍﻟﺪﻧﻴﺎ؟! ﻓﻴﻘﺎﻝ :ﺍﻧﻄﻠﻘﻮﺍ ﺑﻪ ﺇﱃ ﺍﳍﺎﻭﻳﺔ ،ﻓﻴُﻨﻄﻠﹶﻖ ﺑﻪ ﺇﱃ ﺍﳍﺎﻭﻳﺔ ،ﻭﺗُﻤﺜﹼﻞ ﻟﻪ
ﺍﻷﻣﺎﻧﺔ ﻛﻬﻴﺌﺘﻬﺎ ﻳﻮﻡ ﺩُﻓﻌﺖ ﺇﻟﻴﻪ ،ﻓﲑﺍﻫﺎ ﻓﻴﻌﺮﻓﻬﺎ ،ﻓﻴﻬﻮﻱ ﰲ ﺃﺛﺮﻫﺎ ﺣﱴ ﻳﺪﺭﻛﻬﺎ ،ﻓﻴﺤﻤﻠﻬﺎ ﻋﻠﻰ ﻣﻨﻜﺒﻴﻪ ﺣﱴ ﺇﺫﺍ ﻇﻦ ﺃﻧﻪ ﺧﺎﺭﺝ ﺍﺧْﻠﻮﻟﺖ ﻋﻦ ﻣﻨﻜﺒﻴﻪ ،ﻓﻬﻮ ﻳﻬﻮﻱ ﰲ ﺃﺛﺮﻫﺎ ﺃﺑ َﺪ ﺍﻵﺑﺪﻳﻦ( ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ) ،(٥٢٦٦ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﺴ ﹺﻬﻢْ ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ((..ﺍﻻﻳﺔ ١- ) )) ( ٢٦ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺴ ﹺﻬﻢْ ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ)) ،ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ(( ﺍﻟﺰﻣﺮ٥٣: ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﻣﺎ ﺃﻋﻈﻤَﻬﺎ ﻣﻦ ﺁﻳﺔ ،ﻭﻣﺎ ﺃﺭﺟﺎﻫﺎ ﻣﻦ ﺭﲪﺔ ،ﺃﻳﻦ ﺃﻳﻦ ﺍﻟﺼﺎﺩﻗﻮﻥ ﺍﻟﺮﺍﻏﺒﻮﻥ ﰲ ﺭﲪﺔ ﺍﷲ؟! ﺃﻻ ﻫﻠﻤّﻮﺍ ﻭﺗﻌﺎﻟﹶﻮﺍ ﻭﺃﻗﺒﻠﻮﺍ ،ﻫﺎ ﻂ ﻣﻦ ﺇﺻﻼﺡ ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﷲ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻳﺎ ﻟﻪ ﻣﻦ ﻫﻨﺎ ﺑﻐﻴﺘﻜﻢ ﻭﺣﺎﺟﺘﻜﻢ ،ﻳﺎ ﻟﻐﱭ ﻣﻦ ﻳﺌﺲ ﻣﻦ ﻏﻔﺮﺍﻥ ﺫﻧﻮﺑﻪ ،ﻭﻗﻨ ﹶ ﳏﺮﻭﻡ ،ﺃﺗﺪﺭﻱ ﻓﻴﻤﻦ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ؟! ﺍﲰﻊ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﲑﳘﺎ ﰲ ﺳﺒﺐ ﻧﺰﻭﳍﺎ :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﻧﺎﺳًﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻗﺘﻠﻮﺍ ﻓﺄﻛﺜﺮﻭﺍ ،ﻭﺯﻧﻮﺍ ﻓﺄﻛﺜﺮﻭﺍ ،ﰒ ﺃﺗﻮﺍ ﳏﻤﺪًﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﺍﻟﺬﻱ ﺗﻘﻮﻝ ﻭﺗﺪﻋﻮ ﺇﻟﻴﻪ ﳊﺴﻦ ،ﻟﻮ ﲣﱪﻧﺎ ﺃﻥ ﳌﺎ ﻋﻤﻠﻨﺎ ﻛﻔﺎﺭﺓ ،ﻓﻨﺰﻝ)) :ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹺﺇﹶﻟﻬًﺎ ﺁ َﺧ َﺮ ﻭَﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺴ ﹺﻬﻢْ ﻻ ﺤﻖﱢ ﻭَﻻ َﻳ ْﺰﻧُﻮ ﹶﻥ(( ﺍﻟﻔﺮﻗﺎﻥ ٦٨:ﻭﻧﺰﻝ)) :ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻻﱠ ﺑﹺﺎ ﹾﻟ َ ﺍﻟﻨﱠ ﹾﻔ َ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ(( ﺍﻟﺰﻣﺮ.٥٣: ﺴﻜﹸ ْﻢ ﻋَﺰﹺﻳﺰٌ ﻭﻟﻔﺮﺡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺭﲪ ﹰﺔ ﺑﺄﻣّﺘﻪ ﻛﻤﺎ ﻭﺻﻔﻪ ﺍﷲ)) :ﹶﻟ ﹶﻘ ْﺪ ﺟَﺎ َﺀ ﹸﻛ ْﻢ ﺭَﺳُﻮﻝﹲ ِﻣ ْﻦ ﺃﹶﻧﻔﹸ ِ ﲔ ﺭَﺀُﻭﻑٌ ﺭَﺣِﻴﻢٌ(( ﺍﻟﺘﻮﺑﺔ ١٢٨:ﺭﻭﹺﻱ ﺃﻧﻪ ﻗﺎﻝ)) :ﻣﺎ ﺃﺣﺐّ ﺃﻥ ﱄ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ َﻋﹶﻠ ْﻴ ِﻪ ﻣَﺎ َﻋﹺﻨﺘﱡ ْﻢ ﺣَﺮﹺﻳﺺٌ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺑﹺﺎﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﻬﺑﺬﻩ ﺍﻵﻳﺔ(( ،ﻓﻘﺎﻝ ﺭﺟﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﻤﻦ ﺃﺷﺮﻙ؟ ﻓﺴﻜﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﻗﺎﻝ)) :ﺃﻻ ﻭﻣﻦ ﺃﺷﺮﻙ(( ﺛﻼﺙ ﻣﺮﺍﺕ .ﺃﺧﺮﺟﻪ ﺃﲪﺪ. ﻭﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﻋَﻤﺮﻭ ﺑﻦ ﻋَﺒﺴﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻘﺎﻝ :ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷﻴﺦ ﻛﺒﲑ َﻳﺪﱠﻋﻢ ـ ﺕ ﻓﻬﻞ ﻳُﻐﻔﺮ ﱄ؟ ﻗﺎﻝ٨)) :ﺃﻟﺴﺖ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﻳﺴﺘﻨﺪ ـ ﻋﻠﻰ ﻋﺼًﺎ ﻟﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﱄ ﹶﻏﺪَﺭﺍﺕ ﻭﻓﺠَﺮﺍ ٍ ﺇﻻ ﺍﷲ؟!(( ﻗﺎﻝ :ﺑﻠﻰ ،ﻭﺃﺷﻬﺪ ﺃﻧّﻚ ﺭﺳﻮﻝ ﺍﷲ ،ﻗﺎﻝ)) :ﻗﺪ ﻏﹸﻔﺮ ﻟﻚ ﹶﻏ َﺪﺭَﺍﺗُﻚ ﻭﻓﺠﺮﺍﺗُﻚ(( .ﻭﺍﻟﻔﺠﻮﺭ :ﺇﺗﻴﺎﻥ ﺍﳌﻌﺎﺻﻲ ﻣﻊ ﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ ﺑﻔﻌﻠﻬﺎ. ﻳﻘﻮﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻗﺪ ﺃﻭﺭﺩ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ" :ﻓﻬﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻳﻐﻔﺮ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﻣﻊ ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﻳﻘﻨﻄﻦ ﻋﺒﺪ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺇﻥ ﻋﻈﻤﺖ ﺫﻧﻮﺑﻪ ﻭﻛﺜﺮﺕ؛ ﻓﺈﻥ ﺑﺎﺏ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﺳﻊ، ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ)) :ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ(( ﺍﻟﺘﻮﺑﺔ ،١٠٤:ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞَ )) :ﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀًﺍ ﺠ ْﺪ ﺍﻟﻠﱠ َﻪ ﹶﻏﻔﹸﻮﺭًﺍ َﺭﺣِﻴﻤًﺎ(( ] ﺍﻟﻨﺴﺎﺀ ،[١١٠:ﻭﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻓﻘﺎﻝ)) :ﹺﺇﻥﱠ ﺴَﺘ ْﻐِﻔ ْﺮ ﺍﻟﻠﱠ َﻪ َﻳ ﹺ ﺴﻪُ ﹸﺛﻢﱠ َﻳ ْ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ ﺠ َﺪ ﹶﻟ ُﻬ ْﻢ ﻧَﺼِﲑًﺍ ﹺﺇﻻﱠ ﺍﻟﱠﺬِﻳ َﻦ ﺗَﺎﺑُﻮﺍ َﻭﹶﺃ ﺻْﹶﻠ ﺤُﻮﺍ(( ﺍﻟﻨﺴﺎﺀ ١٤٦ ،١٤٥:ﻭﻗﺎﻝ ﲔ ﻓِﻲ ﺍﻟﺪﱠ ْﺭ ِﻙ ﺍ َﻷ ْﺳﹶﻔ ﹺﻞ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﹶﻟ ْﻦ َﺗ ﹺ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ ﻋﻦ ﺃﻫﻞ ﺍﻟﺘﺜﻠﻴﺚ)) :ﹶﻟ ﹶﻘ ْﺪ ﹶﻛ ﹶﻔ َﺮ ﺍﻟﱠﺬِﻳﻦَ ﻗﹶﺎﻟﹸﻮﺍ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﺛﹶﺎِﻟﺚﹸ ﺛﹶﻼﹶﺛ ٍﺔ َﻭﻣَﺎ ِﻣ ْﻦ ﹺﺇﹶﻟ ٍﻪ ﹺﺇﻻﱠ ﹺﺇﹶﻟ ٌﻪ ﻭَﺍﺣِﺪٌ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ ﻳَﻨﺘَﻬُﻮﺍ َﻋﻤﱠﺎ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺴَﺘ ْﻐ ِﻔﺮُﻭَﻧﻪُ ﹶﻟَﻴ َﻤﺴﱠﻦﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ِﻣ ْﻨ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ(( ﺍﳌﺎﺋﺪﺓ ٧٣:ﰒ ﻓﺘﺢ ﳍﻢ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻓﻘﺎﻝ)) :ﹶﺃﻓﹶﻼ َﻳﺘُﻮﺑُﻮ ﹶﻥ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻭَﻳ ْ ﲔ ﻭَﺍﻟﹾﻤُﺆْﻣِﻨَﺎﺕِ ﹸﺛﻢﱠ ﹶﻟ ْﻢ َﻭ ﺍﻟﻠﱠ ُﻪ ﻏﹶﻔﹸﻮﺭٌ ﺭَﺣِﻴﻢٌ(( ]ﺍﳌﺎﺋﺪﺓ ،[٧٤:ﻭﻓﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻘﺘﻠﺔ ﺃﻭﻟﻴﺎﺋﻪ ﻓﻘﺎﻝ)) :ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻓَﺘﻨُﻮﺍ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﺏ ﺍﻟﹾﺤَﺮﹺﻳﻖﹺ(( ﺍﻟﱪﻭﺝ ،١٠:ﻓﻘﻴﺪ ﺍﻟﻌﺬﺍﺏ ﺑﻌﺪﻡ ﺍﻟﺘﻮﺑﺔ ،ﻳﻘﻮﻝ ﺍﳊﺴﻦ ﺭﲪﻪ ﺍﷲ: ﺏ َﺟ َﻬﻨﱠ َﻢ َﻭﹶﻟﻬُ ْﻢ َﻋﺬﹶﺍ ُ ﻳَﺘُﻮﺑُﻮﺍ ﹶﻓﹶﻠﻬُ ْﻢ َﻋﺬﹶﺍ ُ ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﻜﺮ ﹺﻡ ﻭﺍﳉﻮﺩِ ،ﻗﺘﻠﻮﺍ ﺃﻭﻟﻴﺎﺀَﻩ ﻭﻫﻮ
ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻭﺍﳌﻐﻔﺮﺓ". ﻭﻟﻨﺘﺄﻣﻞ ﰲ ﺃﻟﻔﺎﻅ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻟﻘﺪ ﺑﺪﺃﻫﺎ ﺑﻨﺪﺍﺀ) :ﻳَﺎ ِﻋﺒَﺎﺩِﻱ( ،ﻣﺎ ﺃﻟﻄﻔﻪ ﻣﻦ ﻧﺪﺍﺀ) ،ﻳَﺎ ِﻋﺒَﺎﺩِﻱ( ﺃﻱ :ﻳﺎ ﺃﻳّﻬﺎ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱄﹼ، ﻓﻨﺴﺒﻬﻢ ﺇﱃ ﻧﻔﺴﻪ ﻧﺴﺒَﺔ ﺗﺸﺮﻳﻒ ﻭﺗﻜﺮﱘ ﻭﺃﻋﻄﺎﻫﻢ ﺍﻷﻣﺎﻥ. ﻭﳑﺎ ﺯﺍﺩﱐ ﺗﻴﻬًﺎ ﻭﺷﺮﻓﹰﺎ ...ﻭﻛﺪﺕ ﺑﺄﲬﺼﻲ ﺃﻃﺄ ﺍﻟﺜﹸﺮﻳﺎ ﺩﺧﻮﱄ ﲢﺖ ﻗﻮﻟﻚ :ﻳﺎ ﻋﺒﺎﺩﻱ ...ﻭﺃﻥ ﺃﺭﺳﻠﺖ ﺃﲪ َﺪ ﱄ ﺭﺳﻮ ﹰﻻ ﲏ ﺍﳊﻤﻴﺪُ؟ ﺇﻧﻪ ﻳﻨﺎﺩﻳﲏ ﺃﻧﺎ ﻭﺃﻧﺖ ،ﺑﻞ ﻳﻨﺎﺩﻱ ﻣﻦ ﺑﺎﻟﻎ ﻣﻨﺎ ﰲ ﺍﳌﻌﺼﻴﺔ ﲑ ﺍﳌﺘﻌﺎ ﹸﻝ ﺍﻟﻐ ُ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﺃﺗﺪﺭﻱ ﻣﻦ ﻳﻨﺎﺩﻱ ﺍﻟﻜﺒ ُ ) ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ( ،ﻳﻨﺎﺩﻳﻨﺎ ﻬﺑﺬﺍ ﺍﻟﻨﺪﺍﺀ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺮﺣﻴﻢ ﻭﻫﻮ ﻏﲏ ﻋﻨﺎ ﻭﻋﻦ ﻃﺎﻋﺘﻨﺎ ﻭﻋﻦ ﻋﺒﺎﺩﺗﻨﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ)) :ﻳﺎ ﻋﺒﺎﺩﻱ ،ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴَﻜﻢ ﻭﺟﻨﱠﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻣﺎ ﺯﺍﺩ ﺫﻟﻚ ﰲ ﻣﻠﻜﻲ ﺷﻴﺌﹰﺎ(( ،ﺃﻳﻌﻘﻞ؟! ﺍﻟﻐﲏ ﻳﻨﺎﺩﻱ ﺍﻟﻔﻘﲑ ،ﻭﺍﻟﻘﻮﻱ ﻳﻨﺎﺩﻱ ﺍﻟﻀﻌﻴﻒ ،ﻭﻏﲑ ﺍﶈﺘﺎﺝ ﻳﻨﺎﺩﻱ ﺍﶈﺘﺎﺝ ،ﺃﻟﺴﻨﺎ ﳓﻦ ﺍﳌﻌﻨﻴﲔ ﺤﻤِﻴ ُﺪ(( ﻓﺎﻃﺮ١٥:؟! ﻣﺎ ﺃﻛﺮﻣﻚ ﻭﻣﺎ ﺃﺣﻠﻤﻚ ﻳﺎ ﺍﷲ. ﺱ ﹶﺃ ْﻧُﺘ ْﻢ ﺍﻟﹾﻔﹸﻘﹶﺮَﺍﺀُ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﻠﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟَﻐﹺﻨﻲﱡ ﺍﹾﻟ َ ﺑﻘﻮﻟﻪ)) :ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ ﺐ ﺍﻟﺮﲪﺔ ـ ﻳُﱪ ُﺯ ﻟﻨﺎ ﺟﺎﻧﺒًﺎ ﻋﻈﻴﻤًﺎ ﻣﻦ ﺟﻮﺍﻧﺐ ﻫﺬﺍ ﺍﻟﺪّﻳﻦ ،ﻭﻫﻲ ﺍﻟﻌﻼﻗﺔ ﺍﳌﺒﺎﺷﺮﺓ ﺑﲔ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ،ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ـ ﲜﺎﻧ ﹺ ﺢ ﻋﻼﻗﺘﻚ ﻣﻊ ﺍﷲ ﺇﱃ ﻭﺳﺎﻃﺎﺕ ،ﺃﻭ ﺝ ﻟﺘﺼﻠ َ ﺍﻟﻌﺒﺪ ﻭﺭﺑّﻪ ،ﻓﻼ ﺣﻮﺍﺟﺰ ﻭﻻ ﻭﺳﻄﺎﺀ ﻭﻻ ﺷﻔﻌﺎﺀ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑّﻪ ،ﻓﻼ ﲢﺘﺎ ُ ﺗﻘﺪ ﹺﱘ ﺍﻋﺘﺮﺍﻓﺎﺕ ﺃﻣﺎﻡ ﻋﺎﱂ ﺃﻭ ﺇﻣﺎﻡ ،ﻭﺑﺎﺑﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻮّﺍﺑﲔ ﻭﻻ ﺣﺮﺍﺱ ﻟﺘﺴﺘﺄﺫﻬﻧﻢ ﻟﻠﺪﺧﻮﻝ ،ﻛﻼ. ﺗﻌﺎﻝ ﺇ ﹰﺫ ﺍ ـ ﻳﺎ ﻋﺒﺪ ﺍﷲ ـ ﻭﰿ ،ﻓﺒﺎﺑُﻪ ﻣﻔﺘﻮﺡ ﻋﻠﻰ ﻣﺼﺮﻋﻴﻪ ،ﻫﻴﺎ ﺍﺩﺧﻞ ﻋﻠﻰ ﺭﺏ ﻛﺮﱘ ﻏﲑ ﻏﻀﺎﻥ ،ﺇﻳﺎﻙ ﺇﻳﺎﻙ ﺃﻥ ﺗﻘﻊ ﺲ ﺍﻟﻠﻌﲔ ،ﺍﺣﺬﺭ ﺃﻥ ﻳﻘﻨﻄﹶﻚ ﻣﻦ ﺭﲪﺔ ﺍﷲ ،ﻓﻤﻮﻻﻙ ﻳﻘﻮﻝ ﻟﻚ)) :ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ(( ،ﻻ ﰲ ﺷﺮﺍ ِﻙ ﻋﺪﻭﻙ ﺇﺑﻠﻴ َ ﺡ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻻﱠ ﺍ ﹾﻟ ﹶﻘ ْﻮ ُﻡ ﺍﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ(( ﻳﻮﺳﻒ ،٨٧:ﻭﻛﻴﻒ ﺗﻌﺎﰿ ﺍﻟﺬﻧﺐ ﺍﻟﺼﻐﲑ ﺗﻴﺄﺱ ﻓﺎﻟﻴﺄﺱ ﻛﻔﺮ)) ،ﹺﺇﻧﱠﻪُ ﻻ َﻳ ْﻴﹶﺌﺲُ ِﻣ ْﻦ َﺭ ْﻭ ﹺ ﺑﺬﻧﺐ ﺃﻛﱪ؟! ﺇﻥ ﺭﺑﻚ ﻻ ﻳﺒﺎﱄ ﺑﻌﻈ ﹺﻢ ﺫﻧﺒﻚ ﻣﺎ ﺩﺍﻡ ﺃﻧﻚ ﺭﺟﻌﺖ ﺇﻟﻴﻪ ﺗﺎﺋﺒًﺎ ﻭﻣﻨﻴﺒًﺎ ،ﺃﻣﺎ ﲰﻌﺖ ﻣﺎ ﻗﺎﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ)) :ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﺇﻧﻚ ﻣﺎ ﺩﻋﻮﺗﲏ ﻭﺭﺟﻮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ ﻭﻻ ﺃﺑﺎﱄ .ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﻟﻮ ﺑﻠﻐﺖ ﺫﻧﻮﺑُﻚ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ﰒ ﺍﺳﺘﻐﻔﺮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ ﻭﻻ ﺃﺑﺎﱄ .ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﺇﻧﻚ ﻟﻮ ﺃﺗﻴﺘﲏ ﹺﺑﻘﹸﺮﺍﺏ ﺍﻷﺭﺽ ـ ﲟﺎ ﻳﻘﺎﺭﺏ ﻣِﻸﻫﺎ ـ ﺧﻄﺎﻳﺎ ﰒ ﻟﻘﻴﺘﲏ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﹰﺎ ﻷﺗﻴﺘﻚ ﺑﻘﺮﺍﻬﺑﺎ ﻣﻐﻔﺮﺓ((. ﺴ ﹺﻬﻢْ ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ((ﺍﻻﻳﺔ ٢- ) )) ( ٢٧ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺃﻳﻪ ﺍﳌﺴﻠﻤﻮﻥ :ﻭﺩّ ﻋﺪﻭﻧﺎ ﻟﻮ ﻳﻈﻔﺮ ﺑﺘﻴﺌﻴﺴﻨﺎ ﻣﻦ ﺭﲪﺔ ﺍﷲ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ ﳌﹼﺎ ﻗﻴﻞ ﻟﻪ :ﺃﻻ ﻳﺴﺘﺤﻲ ﺃﺣﺪﻧﺎ ﻣﻦ ﺭﺑﻪ ،ﻳﺴﺘﻐﻔﺮ ﻣﻦ ﺫﻧﻮﺑﻪ ﰒ ﻳﻌﻮﺩ ،ﰒ ﻳﺴﺘﻐﻔﺮ ﰒ ﻳﻌﻮﺩ؟! ﻓﻘﺎﻝ" :ﻭﺩﱠ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻮ ﻇﻔﺮ ﻣﻨﻜﻢ ﻬﺑﺬﻩ ،ﻓﻼ َﺗ َﻤﻠﹼﻮﺍ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ" ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) :ﻣﻦ ﺁﻳﺲ ـ ﻋﺒﺎ َﺩ ﺍﷲ ـ ﻣﻦ ﺍﻟﺘﻮﺑ ِﺔ ﺑﻌﺪ ﻫﺬﺍ ﻓﻘﺪ ﺟﺤﺪ ﻛﺘﺎﺏ ﺍﷲ ﻋﺰ ﻭﺟﻞ(. ﺏ ﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﺑﻌﺪ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻓﻘﺎﻝ)) :ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﰒ ﻻﺣﻆ ـ ﻳﺎ ﻋﺒﺪ ﺍﷲ ـ ﺍﳌﺆﻛﺪﺍ ِ َﺟﻤِﻴﻌًﺎ(( ،ﻭﻫﺬﺍ َﻳُﻌﻢﱡ ﲨﻴ َﻊ ﺍﻟﺬﻧﻮﺏ ،ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻜﺘﻒ ﺑﺬﻟﻚ ﺍﻹﻃﻼﻕ ﺑﻞ ﺃﻛﺪﻩ ﺑﻘﻮﻟﻪَ ) :ﺟﻤِﻴﻌًﺎ( ،ﰒ ﺧﺘﻢ ﺍﻵﻳﺔ ﺑﺈﻇﻬﺎﺭ ﺻﻔﺘﲔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺫﻱ ﺍﻟﻠﹼﻄﻒ ﻭﺍﻟﺮﲪﺔ ،ﻓﻘﺎﻝ)) :ﹺﺇﻧﱠ ُﻪ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ((.
ﺳﺒﺤﺎﻧﻚ ﻻ ﳓﺼﻲ ﺛﻨﺎ ًﺀ ﻋﻠﻴﻚ ،ﺃﻧﺖ ﻛﻤﺎ ﺃﺛﻨﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻚ ،ﻓﻠﻚ ﺍﳊﻤﺪ ﺣﱴ ﺗﺮﺿﻰ ،ﻭﻟﻚ ﺍﳊﻤﺪ ﺑﻌﺪ ﺍﻟﺮﺿﺎ ،ﻟﻚ ﺍﳊﻤﺪ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﳉﻼﻝ ﻭﺟﻬﻚ ﻭﻟﻌﻈﻴﻢ ﺳﻠﻄﺎﻧﻚ. ﺕ ﺏ ﻣﻔﺘﻮﺡٌ ،ﻟﻜﻨﻪ ﻟﻦ ﻳﻈ ﹶﻞ ﻣﻔﺘﻮﺣًﺎ ﺇﱃ ﺍﻷﺑﺪ ،ﻓﻘﺪ ﻳُﻐﻠﻖ ﰲ ﺃﻱّ ﺳﺎﻋﺔ ،ﻭﻗﺪ ﻳَﺤﻮﻝﹸ ﺍﳌﻮ ُ ﺃﺧﻲ ﰲ ﺍﷲ ،ﺻﺤﻴﺢ ﺃﻥ ﺍﻟﺒﺎ َ ﺑﻴﻨﻚ ﻭﺑﲔ ﺩﺧﻮﻟﻪ ﺇﻥ ﱂ ﺗﻨﺘﻬﺰ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ ،ﻟﻮ ﺣﺼﻞ ﺫﻟﻚ ـ ﻻ ﻗﺪّﺭ ﺍﷲ ـ ﺳﺘﻨﺪﻡ ﺣﲔ ﻻ ﻳﻨﻔ ُﻊ ﺍﻟﻨﺪﻡ ،ﻭﺗﻐﺘﻢ ﺣﺴﺮﺓﹰ ،ﻭﻋﻨﺪﻫﺎ ﺳﺘﻜﻮﻥ ﺃﺣ َﺪ ﺛﻼﺛ ٍﺔ ﻻ ﻗﺪّﺭ ﺍﷲ ،ﺍﲰﻊ ﻣﺎ ﻳﻘﻮﻝ ﻣﻮﻻﻙ)) :ﺃﹶﻧﹺﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭﹶﺃﺳِْﻠﻤُﻮﺍ ﹶﻟﻪُ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ ﺏ َﺑ ْﻐَﺘ ﹰﺔ َﻭﹶﺃْﻧُﺘ ْﻢ ﻻ ﺴ َﻦ ﻣَﺎ ﺃﹸ ْﻧ ﹺﺰ ﹶﻝ ﹺﺇﹶﻟ ْﻴ ﹸﻜ ْﻢ ِﻣ ْﻦ َﺭﺑﱢ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ َﻳﹾﺄِﺗَﻴ ﹸﻜ ْﻢ ﺍﻟ َﻌﺬﹶﺍ ُ ﺼﺮُﻭ ﹶﻥ ﻭَﺍﺗﱠﺒﹺﻌُﻮﺍ ﹶﺃ ْﺣ َ ﺏ ﹸﺛﻢﱠ ﻻ ُﺗْﻨ َ َﻳ ﹾﺄِﺗَﻴﻜﹸ ْﻢ ﺍ ﹾﻟَﻌﺬﹶﺍ ُ ﺸ ُﻌﺮُﻭ ﹶﻥ((ﺍﻟﺰﻣﺮ.٥٥ ،٥٤: َﺗ ْ ﺐ ﺍﻟﻠﱠ ِﻪ ﺴ َﺮﺗَﺎ َﻋﻠﹶﻰ ﻣَﺎ ﹶﻓﺮﱠ ﹾﻃﺖُ ﻓِﻲ َﺟ ْﻨ ﹺ ﻋﻨﺪﻫﺎ ﺳﺘﻌﺘﺬﺭ ﺑﺄﻋﺬﺍﺭ ﻭﺍﻫﻴﺔ ﻭﻫﻲ ﺛﻼﺛﺔ ،ﺍﲰﻊ ﺍﻟﻌﺬﺭ ﺍﻷﻭﻝ )) :ﹾﻥ َﺗﻘﹸﻮ ﹶﻝ ﻧَﻔﹾﺲٌ ﻳَﺎ َﺣ ْ ﲔ((ﺍﻟﺰﻣﺮ،٥٧: ﺖ ﹶﻟ ِﻤ ْﻦ ﺍﻟﺴﱠﺎ ِﺧﺮﹺﻳ َﻦ((ﺍﻟﺰﻣﺮ ،٥٦:ﻭﺍﻟﻌﺬﺭُ ﺍﻟﺜﺎﱐْ )) :ﻭ َﺗﻘﹸﻮ ﹶﻝ ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﻫﺪَﺍﻧﹺﻲ ﹶﻟﻜﹸ ْﻨﺖُ ِﻣ ْﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ َﻭﹺﺇ ﹾﻥ ﹸﻛ ْﻨ ُ ﲔ((ﺍﻟﺰﻣﺮ.٥٨: ﺴﹺﻨ َ ﺏ ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻟِﻲ ﹶﻛﺮﱠ ﹰﺓ ﹶﻓﹶﺄﻛﹸﻮ ﹶﻥ ِﻣ ْﻦ ﺍﻟﹾﻤُ ﺤْ ِ ﲔ َﺗﺮَﻯ ﺍ ﹾﻟَﻌﺬﹶﺍ َ ﺚْ )) :ﻭ َﺗﻘﹸﻮ ﹶﻝ ِﺣ َ ﺃﻣﺎ ﺍﻟﺜﺎﻟ ﹸ ﲑ((ﻓﺎﻃﺮ ١٤:ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻋﻦ ﻚ ِﻣﹾﺜﻞﹸ َﺧﹺﺒ ﹴ ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺎ ﺍﻟﻌﺒﺎﺩ ﻗﺎﺋﻠﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻟﻮﻩ()) ،ﻻ ﻳَُﻨﺒﱢﺌﹸ َ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻛ ﹸﻞ ﺃﻫ ﹺﻞ ﺍﻟﻨﺎﺭ ﻳﺮﻯ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﳉﻨﺔ ،ﻓﻴﻘﻮ ﹶﻝ :ﻟﻮ ﺃﻥ ﺍﷲ ﻫﺪﺍﱐ ،ﻓﺘﻜﻮ ﹶﻥ ﻋﻠﻴﻪ ﺣﺴﺮﺓ(( ،ﻗﺎﻝ)) :ﻭﻛ ﹸﻞ ﺃﻫ ﹺﻞ ﺍﳉﻨﺔ ﻳﺮﻯ ﻣﻘﻌﺪَﻩ ﻣﻦ ﺍﻟﻨﺎﺭ، ﻓﻴﻘﻮ ﹶﻝ :ﻟﻮﻻ ﺃﻥ ﺍﷲ ﻫﺪﺍﱐ ،ﻗﺎﻝ :ﻓﻴﻜﻮ ﹸﻥ ﻟﻪ ﺷﻜﺮ((. ﺏ ﻋﻦ ﺗﻠﻚ ﺍﳌﱪﺭﺍﺕ ﻭﺍﻷﻋﺬﺍﺭ؟ ﺇﻧﻪ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻹﺩﺍﻧﺔ ﺍﻟﱵ ﻻ ﳝﻠﻚ ﻣﻌﻬﺎ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ،ﺃﺗﺪﺭﻭﻥ ﻣﺎﺫﺍ ﻳﻜﻮ ﹸﻥ ﺍﳉﻮﺍ ُ ﺍﻹﻧﺴﺎﻥ ﺍﻹﻧﻜﺎﺭَ؛ ﻷﻥ ﺷﻬﻮ َﺩ ﺍﻹﺩﺍﻧﺔ ﻫﻢ ﺃﻗﺮﺏ ﺍﻷﺷﻴﺎﺀ ﺇﻟﻴﻨﺎ ،ﻧﻌﻢ ﺇﻬﻧﺎ ﺃﻋﻀﺎﺅﻧﺎ ﻭﺟﻮﺍﺭﺣﻨﺎ ،ﻭﺃﱏ ﻷﺣ ٍﺪ ﺍﻹﻧﻜﺎﺭ
ﻱ ﻭﺍﻟﻌﺎﺭُ ﻭﺍﻟﻔﻀﻴﺤﹸﺔ. ﻭﺍﻟﻔﺎﻋﻞﹸ ﻳُﻘﺮﱡ ﺑﻔﻌﻠﺘﻪ؟! ﺇﻧﻪ ﺍﳋﺰ ُ ﺖ ِﻣ ْﻦ ﺕ َﻭﻛﹸْﻨ َ ﺖ ﺑﹺﻬَﺎ ﻭَﺍ ْﺳَﺘ ﹾﻜَﺒ ْﺮ َ ﻚ ﺁﻳَﺎﺗِﻲ ﹶﻓ ﹶﻜﺬﱠ ْﺑ َ ﺍﲰﻊ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻷﻋﺬﺍﺭ ﺍﻟﻮﺍﻫﻴﺔ ﻭﺍﻷﻣﻨﻴﺎﺕ ﺍﻟﻔﺎﺭﻏﺔ)) :ﻟﹶﻰ ﹶﻗ ْﺪ ﺟَﺎ َﺀْﺗ َ ﺍﹾﻟﻜﹶﺎِﻓﺮﹺﻳ َﻦ((ﺍﻟﺰﻣﺮ٥٩:ﺃﻱ :ﻣﻦ ﺍﳉﺎﺣﺪﻳﻦ ﺑﻠﺴﺎﻥ ﺣﺎﻟﻚ ﺃﻭ ﻣﻘﺎﻟﻚ. ﻱ ﻭﺍﻟﻌﺎﺭﹺ ـ ﻭﻣﺎ ﺇﺧﺎﻟﻚ ﺇﻻ ﻛﺬﻟﻚ ـ ﻓﺎﻟﺒﺪﺍ َﺭ ﺍﻟﺒﺪﺍ َﺭ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻒ ﺍﳋﺰ ﹺ ﻒ ﻣﻮﻗ َ ﺖ ﻻ ﺗﺮﻳ ُﺪ ﺃﻥ ﺗﻘ َ ﻳﺎ ﻋﺒﺪ ﺍﷲ ،ﺇﺫﺍ ﻛﻨ َ ﻉ ﺃﺣﺴﻦ ﻣﺎ ﺃﹸﻧﺰﻝ ﺇﻟﻴﻨﺎ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ ﺑﺎﳌﻮﺕ ﺃﻭ ﺍﻟﺮﺍﻥ ،ﻭﰲ ﺍﳊﺪﻳﺚ )) :ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﻭﺍﻷﻭﺑﺔ ﻭﺍﺗﺒﺎ ﹺ ﺍﻟﻌﺒﺪ ﻣﺎ ﱂ ﻳﻐﺮﻏﺮ((. ﺍﻟﻠﻬﻢ ﺍﺭﲪﻨﺎ ﻓﺈﻧﻚ ﺑﻨﺎ ﺭﺍﺣﻢ ،ﻭﻻ ﺗﻌﺬﺑﻨﺎ ﻓﺈﻧﻚ ﻋﻠﻴﻨﺎ ﻗﺎﺩﺭ ،ﺍﻟﻠﻬﻢ ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﻟﻚ ﻧﺼﻠﻲ ﻭﻧﺴﺠﺪ ،ﻭﺇﻟﻴﻚ ﻧﺴﻌﻰ ﻭﳓﻔﺪ ،ﻧﺮﺟﻮ ﺭﲪﺘﻚ ،ﻭﳔﺸﻰ ﻋﺬﺍﺑﻚ ،ﺇﻥ ﻋﺬﺍﺑﻚ ﺍﳉﺪﱠ ﺑﺎﻟﻜﻔﺎﺭ ﻣُﻠ ﺤِﻖ ،ﺍﻟﻠﻬﻢ ﻗﺎﺗﻞ ﺍﻟﻜﻔﺮﺓ ﻭﺍﺠﻤﻟﺮﻣﲔ ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮﻥ ﺩﻳﻨﻚ ،ﻭﻳﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻠﻚ ،ﻭﻳﻘﺎﺗﻠﻮﻥ ﺃﻭﻟﻴﺎﺀﻙ ،ﺍﻟﻠﻬﻢ ﺧﺬﻫﻢ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ. ﻭﺻﻠﻰ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺍﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﺷَﻴْﺌﹰﺎ َﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎﺍﻻﻳﺔ ) )) ( ٢٨ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃ ْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﺃﻻﱠ ﺗُ ْ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻣﻦ ﺃﻋﻈ ُﻢ ﺍﻟﻮﺻﺎﻳﺎ ﰲ ﺍﻟﻘﺮﺁ ِﻥ ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﺷَﻴْﺌﹰﺎ ﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ)) :ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴﻜﹸ ْﻢ ﹶﺃﻻﱠ ﺗُ ْ ﺙ ﺁﻳﺎ ٍ ﺍﻟﻌﻈﻴﻢ ﺛﻼ ﹸ ﺶ ﻣَﺎ ﹶﻇ َﻬ َﺮ ﻣِﻨْﻬَﺎ َﻭﻣَﺎ َﺑ ﹶﻄ َﻦ ﺤﻦُ َﻧ ْﺮﺯُﻗﹸﻜﹸ ْﻢ َﻭﹺﺇﻳﱠﺎ ُﻫ ْﻢ ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ َ ﻕ َﻧ ْ َﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃﻭْﻻ َﺩ ﹸﻛ ْﻢ ِﻣ ْﻦ ﹺﺇﻣْﻼ ﹴ ﺤﻖﱢ ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﻣَﺎ ﹶﻝ ﺍﻟﹾﻴَﺘِﻴﻢﹺ ﹺﺇﻻﱠ ﺑﹺﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻻﱠ ﺑﹺﺎﹾﻟ َ ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﺍﻟﻨﱠ ﹾﻔ َ
ﻂ ﻻ ﻧُ ﹶﻜﻠﱢﻒُ َﻧ ﹾﻔﺴًﺎ ﹺﺇﻻﱠ ُﻭ ْﺳ َﻌﻬَﺎ َﻭﹺﺇ ﹶﺫ ﺍ ﹸﻗ ﹾﻠُﺘ ْﻢ ﹶﻓﺎﻋْﺪِﻟﹸﻮﺍ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﺫﹶﺍ ﺴِ ﺴﻦُ َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ َﻭﹶﺃ ْﻭﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻜْﻴ ﹶﻞ ﻭَﺍﻟﹾﻤِﻴﺰَﺍﻥﹶ ﺑﹺﺎ ﹾﻟِﻘ ْ ﹶﺃ ْﺣ َ ﻕ ﺴَﺘﻘِﻴﻤًﺎ ﻓﹶﺎﺗﱠﹺﺒﻌُﻮ ُﻩ ﻭَﻻ َﺗﺘﱠﹺﺒﻌُﻮﺍ ﺍﻟﺴﱡﺒُ ﹶﻞ ﹶﻓَﺘ ﹶﻔﺮﱠ َ ﺻﺮَﺍﻃِﻲ ﻣُ ْ ﹸﻗ ْﺮﺑَﻰ َﻭﹺﺑَﻌ ْﻬ ِﺪ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻭْﻓﹸﻮﺍ ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ َﻭﹶﺃﻥﱠ ﻫَﺬﹶﺍ ِ ﹺﺑ ﹸﻜ ْﻢ َﻋ ْﻦ َﺳﺒﹺﻴِﻠ ِﻪ ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠ ﹸﻜ ْﻢ َﺗﺘﱠﻘﹸﻮ ﹶﻥ(( ﺍﻷﻧﻌﺎﻡ١٥٣- ١٥١: ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺧﺎﰎ ﺍﻟﻨﺒﻮﺓ ﻓﻠﻴﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺎﺕ " :ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ "..ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " :ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ " . ﻭﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻗﺎﻝ " :ﻗﺎﻝ :ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ : -ﺃﻳﻜﻢ ﻳﺒﺎﻳﻌﲏ ﻋﻠﻰ ﺛﻼﺙ؟ ﰒ ﺗﻼ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) : -ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ (...ﺣﱴ ﻓﺮﻍ ﻣﻦ ﺍﻵﻳﺎﺕ ،ﰒ ﻗﺎﻝ :ﻓﻤﻦ ﻭﰱ ﻓﺄﺟﺮﻩ ﻋﻠﻰ ﺍﷲ ﻭﻣﻦ ﺍﻧﺘﻘﺺ ﻣﻨﻬﻦ ﺷﻴﺌﺎ ﻓﺄﺩﺭﻛﻪ ﺍﷲ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﻋﻘﻮﺑﺘﻪ ،ﻭﻣﻦ ﺃﺧﺮ ﺇﱃ ﺍﻵﺧﺮﺓ ﻓﺄﻣﺮﻩ ﺇﱃ ﺍﷲ ،ﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ ﻭﺇﻥ ﺷﺎﺀ ﻋﻔﺎ ﻋﻨﻪ " . ﻓﺎﻵﻳ ﹸﺔ ﺍﻷﻭﱃ ﺗﻘﺮﱢﺭ ﺗﻮﺣﻴ َﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﺻ ﹶﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﺮﺟﹺﻊ ﺇﻟﻴﻪ ﻛ ﱡﻞ ﺃﻣ ﹴﺮ ﻭﻬﻧﻲ ،ﻭﻳﻨﺒﲏ ﻋﻠﻴﻪ ﻛﻞﹼ ﺗﺸﺮﻳﻊ ﻭﺗﻮﺟﻴﻪ، ﻉ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻋﺰّ ﻭﺟﻞ ﺍﻟﺬﻧﺐﹺ ﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮﻩ ﺍﷲ ﻋﺰّ ﻭﺑﺪﻭﻥ ﺗﻮﺣﻴ ِﺪ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻨﻔﹶﻊ ﻋﻤﻞ .ﻭﺗﻘﺮﱢﺭ ﻭﺗﺆﻛﱢﺪ ﲢﺮ َﱘ ﺃﻧﻮﺍ ﹺ ﻀ ﹺﻦ ﺍﻷﺟﻴﺎﻝ ﻭﻧﻮﺍﺓ ﺍﺠﻤﻟﺘﻤﻊ .ﻭﲢﺮﱢﻡ ﺍﻵﻳﺔ ﻭﺟﻞﹼ ﳌﻦ ﻣﺎﺕ ﻋﻠﻴﻪ .ﻭﺗﻮﺻﻲ ﺍﻵﻳ ﹸﺔ ﺑﺎﻹﺣﺴﺎﻥ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﻗﺎﻋﺪَﰐ ﺍﻷﺳﺮ ِﺓ ﻭﳏ َ ﺍﻟﻌﺪﻭﺍﻥﹶ ﻋﻠﻰ ﺍﻟﻄﻔﻮﻟﺔ ،ﻭﺗﺮﻋﻰ ﺣﻘﱠﻬﺎ ،ﻭﺍﻷﻃﻔﺎ ﹸﻝ ﻗﻮﱠﺓ ﺍﻷﻣﺔ .ﻭﺗﻨﻬﻰ ﺍﻵﻳ ﹸﺔ ﻋﻦ ﺍﻟﻔﻮﺍﺣِﺶ ﺍﻟﻈﺎﻫﺮ ِﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻟﻴﻌﻢﱠ ﺍﻟﻄﻬ ُﺮ ﺲ ﺍﳌﻌﺼﻮﻣﺔ ﺍﻟﺪﻡّ ﻭﺍﻟﻌﻔﺎﻑ ﻭﺗﺼﺎ ﹶﻥ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺗﺪﻓﹶﻦ ﺍﻟﺮﺫﻳﻠﺔ ﻭﺗُﺤﻔﹶﻆ ﺍﳊﺮﻣَﺎﺕ ﻭﺍﳊﻘﻮﻕ .ﻭﺗﻘﺮﱢﺭ ﺍﻵﻳ ﹸﺔ ﺣﺮﻣ ﹶﺔ ﻗﺘﻞ ﺍﻟﻨﻔ ﹺ ﺏ ﻭﺍﻟﺜﺎﺭﺍﺕ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ. ﻟﻴﺒﺘﻌﺪَ ﺍﳌﺴﻠﻢ ﻣﻦ ﺩﻣﺎﺭ ﺍﳊﺮﻭ ﹺ ))ﹸﻗ ﹾﻞ ﺗَﻌَﺎﻟﹶﻮْﺍ ﹶﺃْﺗﻞﹸ ﻣَﺎ َﺣﺮﱠ َﻡ َﺭﺑﱡ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ(( ﺃﻱ :ﻫﻠﹸﻤّﻮﺍ ﻭﺃﻗﺒﻠﻮﺍ ﺃﻗﺺّ ﻋﻠﻴﻜﻢ ﻭﺃﺧﱪﻛﻢ ﲟﺎ ﺣﺮﱠﻡ ﺭﺑّﻜﻢ ﻋﻠﻴﻜﻢ ﺣﻘﱠﺎ ،ﻻ ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ َﺷ ْﻴﺌﹰﺎ(( :ﻻ ﺗﺪﻋُﻮﺍ ﻣﻊ ﺭﺑﱢﻜﻢ ﺃﺣﺪًﺍ ﲣﺮﱡ ﺻًﺎ ﻭﻇﻨﺎ ﻭﻻ َﻭﳘﹰﺎ ،ﺑﻞ ﺃﺧﱪﻛﻢ ﻭﺣﻴًﺎ ﻣﻦ ﺍﷲ ﻭﺃﻣﺮًﺍ ﻣﻦ ﻋﻨﺪﻩ)) ،ﹶﺃﻻﱠ ﺗُ ْ ﺸ ﹺﺮﻛﹸﻮﺍ ﹺﺑ ِﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﰲ ﺍﻷﺭﺽ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃَ )) :ﻭﹶﺃﻥﱠ ﺍ ﹾﻟ َﻤﺴَﺎ ﹺﺟ َﺪ ِﻟﻠﱠ ِﻪ ﻓﹶﻼ ﺗَﺪْﻋُﻮﺍ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﺃﹶﺣَﺪًﺍ(( ﺍﳉﻦ)) .١٨:ﹶﺃﻻﱠ ﺗُ ْ َﺷ ْﻴﺌﹰﺎ(( ﰲ ﺩﻋﺎ ِﺀ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻻ ﰲ ﺩﻋﺎ ِﺀ ﺍﳌﺴﺄﻟﺔ ،ﻭﻻ ﺗﺸﺮﻛﹸﻮﺍ ﺑﻪ ﺷﻴﺌﹰﺎ ﰲ ﺍﻟﺬﺑﺢ ﻭﺍﻟﻨﺬﺭ ،ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﺮﺑﱢﻜﻢ ﺷﻴﺌﹰﺎ ﰲ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﺍﻻﺳﺘﻌﺎﻧﺔِ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ،ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﹰﺎ ﰲ ﺍﻟﺘﻮﻛﱡﻞ ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒ ِﺔ ﻭﺍﻟﻄﻮﺍﻑ ﺑﻐﲑ ﺑﻴﺘﻪ ،ﻭﻻ ﺗﺸﺮﹺﻛﻮﺍ ﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﶈﺒﱠﺔ ﻭﺍﻟﺘﻌﻈﻴﻢ ،ﺑﻞ ﺍﻋﺒُﺪﻭﺍ ﺭﺑﱠﻜﻢ ﻭﺣﺪَﻩ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩ ِﺓ ﺑﻪ ﺷﻴﺌﹰﺎ ﰲ ﺍﳋﺸﻴﺔ ﻭﺍﳋﻮ ِ ﺕ ﻛﻠﱢﻬﺎ .ﻭﺍﻟﻨﻬﻲُ ﻋﻦ ﻛﻞﱢ ﺃﻧﻮﺍﻉ ﺍﻟﺸّﺮﻙ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺘﻀﻤﱠﻦ ﺍﻷﻣ َﺮ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻫﻮ ﻣﻨﺼﻮﺹٌ ﻋﻠﻴﻪ ﰲ ﺁﻳﺎ ٍ ﻛﺜﲑﺓ ﺃﺧﺮﻯ ،ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: ))ﻣﻦ ﻣﺎﺕ ﻻ ﻳﺸﺮ ُﻙ ﺑﺎﷲ ﺷﻴﺌﹰﺎ ﺩﺧﻞ ﺍﳉﻨ ﹶﺔ((ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃَ )) :ﻭﺑﹺﺎ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﹺﺇ ْﺣﺴَﺎﻧًﺎ(( ﺃﻱ :ﻭﺣﺮﱠﻡ ﻋﻠﻴﻜﻢ ﺍﻟﻌﻘﻮ ﻕَ ،ﻭﺃﻭﺻﺎﻛﻢ ﺑﺄﻥ ﲢﺴِﻨﻮﺍ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧًﺎ. ﲔ ﺍﳉﺎﻧﺐ ﳍﻤﺎ ﻭﺍﻹﺣﺴﺎ ﹸﻥ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻃﺎﻋﺘُﻬﻤﺎ ﰲ ﻏﲑ ﻣﻌﺼﻴ ِﺔ ﺍﷲ ﻭﺇﻛﺮﺍﻣُﻬﻤﺎ ﻭﺇﺩﺧﺎ ﹸﻝ ﺍﻟﺴﺮﻭ ﹺﺭ ﻋﻠﻴﻬﻤﺎ ﻭﺭﲪﺘﻬﻤﺎ ﻭﻟ ُ ﻭﻋﺪ ُﻡ ﺍﻟﺘﻀﺠﱡﺮ ﻣﻦ ﺻُﺤﺒﺘﻬﻤﺎ ﻭﻣﺪﺍﻭﻣﺔ ﺍﻟﺘﺤﻤﱡﻞ ﳍﻤﺎ ﻭﺍﻟﻘﻴﺎﻡُ ﲟﺎ ﻳُﺼﻠﺤﻬﻤﺎ ﻭﺣُﺴﻦ ﳐﺎﻃﺒﺘﻬﻤﺎ ﻭﺍﻟﺪﻋﺎ ُﺀ ﳍﻤﺎ ﰲ ﺣﻴﺎﻬﺗﻤﺎ ﻭﺑﻌﺪ ﳑﺎﻬﺗﻤﺎ ﻭﺇﻫﺪﺍ ُﺀ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊ ِﺔ ﺍﳌﺸﺮﻭﻋﺔ ﳍﻤﺎ ﺑﻌﺪ ﻣﻮﺗِﻬﻤﺎ ﻭﺻﻠ ﹸﺔ ﻗﺮﺍﺑﺘﻬﻤﺎ ﻭﺻﻠﺔ ﺻﺪﻳﻘﻬﻤﺎ ﺑﻌﺪ ﻣﻮﻬﺗﻤﺎ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﺤﻦُ َﻧ ْﺮﺯُﻗﹸﻜﹸ ْﻢ َﻭﹺﺇﻳﱠﺎ ُﻫ ْﻢ..ﺍﻻﻳﺔ ﻕ َﻧ ْ ) ( ٢٩ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃﻭْﻻ َﺩ ﹸﻛ ْﻢ ِﻣ ْﻦ ﹺﺇﻣْﻼ ﹴ
ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﻑ ﺕ ﺧﻮ َ ﺾ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﻟَﻌﺮَﺏ ﻳﻘﺘﻠﻮﻥ ﺍﻟﺒﻨﺎ ِ ﺤﻦُ َﻧ ْﺮﺯُﻗﹸﻜﹸ ْﻢ َﻭﹺﺇﻳﱠﺎ ُﻫ ْﻢ(( ﻭﻗﺪ ﻛﺎﻥ ﺑﻌ ُ ﻕ َﻧ ْ ))ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃﻭْﻻ َﺩ ﹸﻛ ْﻢ ِﻣ ْﻦ ﹺﺇﻣْﻼ ﹴ ﷲ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺎﺩ ِﺓ ﺍﻟﺸﻨﻴﻌﺔ ،ﻭﺃﺧﱪ ﺃﻧﻪ ﺗﻌﺎﱃ ﻣﺘﻜﻔﱢﻞ ﻕ ﻭﻫﻮ ﺍﻟﻔﻘﺮ ،ﻓﻨﻬﻰ ﺍ ُ ﻑ ﺍﻹﻣﻼ ﹺ ﺍﻟﻌﺎﺭ ،ﻭﺑﻌﻀﻬﻢ ﻳﻘﺘُﻞ ﺍﻟﻮﻟﺪَ ﺧﻮ َ ﻕ ﺍﻷﻭﻻﺩ ﻭﺍﻵﺑﺎﺀ. ﺑﺮﺯ ﹺ ﻁ ﺍﳉﻨﲔ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﻨﻔﹶﻘﺔ ،ﻭﳑّﺎ ﻳُﻨﻬَﻰ ﻋﻨﻪ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﺣﺒﻮﺏ ﻣﻨﻊ ﺍﳊﻤﻞ ﻷﺟﻞ ﺿِﻴﻖ ﻭﳑﺎ ﻳﺪﺧُﻞ ﰲ ﻋﻤﻮ ﹺﻡ ﺍﻵﻳﺔ ﺇﺳﻘﺎ ﹸ ﺍﳌﻌﻴﺸﺔ ،ﻟﻜﻦ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺿﺮﻭﺭﺓﹲ ﺷﺮﻋﻴّﺔ ﺟﺎﺯ ﺍﺳﺘﻌﻤﺎ ﹸﻝ ﻣﻨ ﹺﻊ ﺣﺒﻮﺏ ﺍﳊﻤﻞ ﲟﻘﺪﺍ ﹺﺭ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺓ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﺐ ﻣﺎ ،ﺃﻭ ﻛﺎﻥ ﺗﺘﺎﺑُﻊ ﺍﳊﻤ ﹺﻞ ﺑﻼ ﻣﺪﱠ ٍﺓ ﺯﻣﻨﻴّﺔ ﻛﺎﻓﻴﺔ ﻳﻀﺮﱡﻫﺎ ﺃﻭ ﻳﻀﺮّ ﺍﻟﻮﻟﺪ. ﺍﳌﺮﺃ ﹸﺓ ﻻ ﺗُﻄﻴﻖ ﺍﳊﻤ ﹶﻞ ﻭﺍﻟﺮﺿﺎﻉ ﻟﺴﺒ ﹴ ﺶ ﻣﺎ ﻋﻈﹸﻢ ﻗﺒ ﺤُﻪ ﻭﺧُﺒﺜﺖ ﺣﻘﻴﻘﺘُﻪ ﰲ ﺍﻟﻌﻘ ﹺﻞ ﻭﺍﻟﻔِﻄﺮﺓ ﺶ ﻣَﺎ ﹶﻇ َﻬ َﺮ ﻣِﻨْﻬَﺎ َﻭﻣَﺎ َﺑ ﹶﻄ َﻦ(( ،ﻭﺍﻟﻔﻮﺍﺣ ُ ))ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ َ ﺹ ﺑﻌﻴﻨﻬﺎ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ)) :ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍﻟﺰﱢﻧَﻰ ﹺﺇﻧﱠﻪُ ﺶ ﻣﻌﺎ ﹴ ﺖ ﺍﻟﺸﺮﺍﺋﻊُ ﻋﻠﻰ ﲢﺮﳝﻪ ،ﻭﻗﺪ ﻧﺺّ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻓﹸﺤ ﹺ ﻭﺍﺗّﻔﻘ ِ ﺸ ﹶﺔ ﻣَﺎ َﺳَﺒﹶﻘﻜﹸﻢْ ﺑﹺﻬَﺎ ِﻣ ْﻦ ﻼ(( ﺍﻹﺳﺮﺍﺀ ،٣٢:ﻭﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻭَﻟﹸﻮﻃﹰﺎ ﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟ ﹶﻘ ْﻮ ِﻣ ِﻪ ﹺﺇﻧﱠ ﹸﻜ ْﻢ ﹶﻟَﺘﹾﺄﺗُﻮ ﹶﻥ ﺍ ﹾﻟﻔﹶﺎ ِﺣ َ ﺸ ﹰﺔ َﻭﺳَﺎ َﺀ َﺳﺒﹺﻴ ﹰ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺣ َ ﲔ(( ﺍﻟﻌﻨﻜﺒﻮﺕ،٢٨: ﹶﺃ َﺣ ٍﺪ ِﻣ ْﻦ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﺚ ﻋﻦ ﺍﻟﻨﱯﱢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻣﻠﻌﻮﻥﹲ ﻣﻦ َﻋﻤِﻞ ﻋﻤ ﹶﻞ ﻗﻮ ﹺﻡ ﻟﻮﻁ ،ﻣﻠﻌﻮﻥ ﻣﻦ ﻋﻤِﻞ ﻋَﻤﻞ ﻗﻮﻡ ﻟﻮﻁ، ﻭﰲ ﺍﳊﺪﻳ ِ ﻣَﻌﻠﻮﻥﹲ ﻣَﻦ ﻋﻤﻞ ﻋﻤﻞ ﻗﻮ ﹺﻡ ﻟﻮﻁ(( ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ).(٢٤٢٠ ﻭﺍﻟﻔﻮﺍﺣﺶُ ﺃﻋﻢﱡ ﻣﻦ ﺫﻟﻚ ،ﻓﻬﻲ ﺍﳌﻌﺎﺻﻲ ﻛﻠﱡﻬﺎ ،ﻭﺍﻟﻨﻬ ُﻲ ﻋﻦ ﻗﺮﺑﺎﻬﻧﺎ ﺃﺑﻠ ﹸﻎ ﻣﻦ ﺍﻟﻨﻬ ﹺﻲ ﻋﻦ ﻓِﻌﻠﻬﺎ ،ﻓﺎﻟﻨﻬﻲ ﻋﻦ ﻗﹸﺮﺏ ﺍﳌﻌﺼﻴﺔ ﻬﻧﻲٌ ﻋﻦ ﺃﺳﺒﺎﻬﺑﺎ ﻭﻣﻘﺪﱢﻣﺎﻬﺗﺎ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗُﻔﻀﻲ ﺇﻟﻴﻬﺎ ،ﻭﻬﻧﻲٌ ﻋﻦ ﺗﻠﺬﱡﺩ ﺍﳋﻴﺎﻝ ﺑﺘﺼﻮﱡﺭﻫﺎ ﻭﺍﻻﺳﺘﺮﺳﺎﻝ ﰲ ﺍﻟﻮَﺳﻮﺍﺱ ﻬﺑﺎ؛ ﻉ ﺕ ﻭﺃﺳﺒﺎﺏ ﺍﳌﻌﺼﻴﺔ ،ﻭﻟﺬﻟﻚ ﺣﺮﱠﻡ ﺍﻟﺸﺮ ُ ﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺪ ﺗﻀﻌُﻒ ﻋﻦ ﻣﻘﺎﻭﻣﺔ ﺍﻹﻏﺮﺍﺀ ﺑﻌﺪ ﺍﻟﺘﻤﻜﱡﻦ ﻣﻦ ﻣﻘﺪﱢﻣﺎ ِ ﻷﻥﱠ ﺍﻟﻨﻔ َ ﺍﳋﻠﻮ ﹶﺓ ﺑﺎﻷﺟﻨﺒﻴﺔ ﻭﺍﳌﺮﺩﺍﻥ ﻭﳏﺎﺩﺛ ِﺔ ﺍﻟﻨﺴﺎﺀ. ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻣَﺎ ﹶﻇ َﻬ َﺮ ﻣِﻨْﻬَﺎ َﻭﻣَﺎ َﺑ ﹶﻄ َﻦ(( ﺃﻱ :ﺣﺮﱠﻡ ﺍﷲ ﻣﺎ ﺃﹸﻋﻠِﻦ ﻭﻣﺎ ﺃ ِﺳﺮﱠ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ،ﻣﺎ ﻫﻮ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﺏ ﺍﳌﺨﺒﱠﺄﺓ ﺍﳌﺴﺘُﻮﺭ ِﺓ ﻛﺎﻟﻜِﱪ ﻭﺍﳊﺴَﺪ ﻭﺍﻟﻐﻞﹼ ﻭﺍﳋﻴﺎﻧﺔ ﻭﺍﳌﹶﻜﺮ ﻭﺍﳋﺪﻳﻌﺔ ﻭﺍﻟﻨﱢﻔﺎﻕ ﻭﺑُﻐﺾ ﺍﳌﺸﺎﻫﺪَﺓ ﻭﻣﺎ ﻫﻮ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮ ﹺ ﻣﺎ ﺃﺣﺐﱠ ﺍﷲ ﻭ ُﺣﺐﱢ ﻣﺎ ﻳﻜﺮﻩ ﺍﷲ ﺗﻌﺎﱃ. ﺲ ﺍﳌﻌﺎﻫَﺪ ﺍﻟﻜﺎﻓﺮ ﺲ ﺍﳌﺴﻠِﻢ ،ﻭﻧﻔ ُ ﺲ ﺍﻟﱵ ﺣﺮﱠﻡ ﺍﷲ ﻗﺘﻠﹶﻬﺎ ﻫﻲ ﻧﻔ ُ ﺤﻖﱢ(( ،ﻭﺍﻟﻨﻔ ُ ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻻﱠ ﺑﹺﺎﹾﻟ َ ))ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﺍﻟﻨﱠ ﹾﻔ َ ﲑ ﺍﶈﺎﺭﺏ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻣﺎﻥ ﻓﻴﺤﺮُﻡ ﻗﺘﻠﹸﻪ ،ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﺍﻟﺬﻱ ﻟﻪ ﺃﻣﺎﻥﹲ ﻣﻦ ﺍﻹﻣﺎﻡ ،ﻭﺍﻟﻜﺎﻓﺮ ﻏ ُ ﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ :ﺍﻟﺜﻴّﺐ ﺍﻟﺰﺍﱐ ،ﻭﺍﻟﻨﻔﺲُ ﺑﺎﻟﻨﻔﺲ ،ﻭﺍﻟﺘﺎﺭﻙ ﻟﺪﻳﻨﻪ ﺍﳌﻔﺎﺭﻕ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻻ ﳛﻞﹼ ﺩ ُﻡ ﺍﻣﺮ ﹴ ﻟﻠﺠﻤﺎﻋﺔ(( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻭﰲ ﺍﳊﺪﻳﺚ)) :ﻣَﻦ ﻗﺘﻞ ﻣﻌﺎﻫَﺪًﺍ ﱂ ﻳﺮﺡ ﺭﺍﺋﺤﺔ ﺍﳉﻨﺔ(( ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻳﻀًﺎ)) :ﻻ ﻳﺰﺍﻝ ﺍﳌﺴﻠ ُﻢ ﰲ ﻓﹸﺴﺤ ٍﺔ ﻣﻦ ﻕ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﺟﺪﺍ. ﺩﻳﻨﻪ ﻣﺎ ﱂ ﻳﺼِﺐ ﺩﻣًﺎ ﺣﺮﺍﻣًﺎ ﻓﺈﺫﺍ ﺃﺻﺎﺑﻪ َﺑﻠﹶﺢ(( ﺃﻱ :ﺃﻋﻴَﻰ ﻭﺍﻧﻘﻄﻊ ﻭﺿﺎ َ )) ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ(( :ﻋﻬﹺﺪ ﺇﻟﻴﻜﻢ ﲟﺎ ُﺗﻠِﻲ ﻋﻠﻴﻜﻢ ﻭﺃﻣَﺮﻛﻢ ﺑﻪ ﻟﺘﺤﻔﻈﹸﻮﻩ ﻭﺗﻌﻤﻠﹸﻮﺍ ﺑﻪ. ))ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ(( ﺃﻱ :ﺗﻌﻘِﻠﻮﻥ ﺍﻟﻨﺎﻓ َﻊ ﻣﻦ ﺍﻟﻀﺎﺭّ ،ﻓﺘﻌﻤَﻠﻮﻥ ﲟﺎ ﻳﻨﻔﻊ ،ﻭﺗﺘﺮﻛﻮﻥ ﻣﺎ ﻳﻀﺮّ .ﻭﺍﳊِﻜﻤﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: ))ﹶﻟ َﻌﻠﱠ ﹸﻜ ْﻢ َﺗ ْﻌ ِﻘﻠﹸﻮ ﹶﻥ(( ﺃﻥﱠ ﻣﻀﺎﺭّ ﻫﺬﻩ ﺍﶈﺮﱠﻣﺎﺕ ﻭﻣﻔﺎﺳﺪَﻫﺎ ﻳُﻌﻠﹶﻢ ﺑﺎﻟﻌَﻘﻞ ﳌﻦ ﺗﺪﺑﱠﺮ ﺫﻟﻚ ،ﻭﺍﻟﺸﺮﻉ ﺑﻴﱠﻦ ﺗﻔﺼﻴ ﹶﻞ ﻣﻔﺎﺳِﺪ ﻭﻣﻀﺎﺭّ ﻫﺬﻩ ﺍﶈﺮّﻣﺎﺕ ،ﻓﻤﻦ ﻣﻨﻌﻪ ﻋﻘﻠﹸﻪ ﻋﻦ ﻫﺬﻩ ﺍﶈﺮﱠﻣﺎﺕ ﻓﻬﻮ ﺍﻟﻌﺎﻗ ﹸﻞ ﺣﻘًّﺎ ،ﻭﻣﻦ ﱂ ﳝﻨﻌﻪ ﻋﻘﻠﹸﻪ ﻋﻦ ﻫﺬﻩ ﺍﶈﺮﱠﻣﺎﺕ ﻓﻬﻮ ﺢ ﻭﺟُﺮﻡ ﺃﻋﻈ ُﻢ ﻣﻦ ﺍﻟﺸّﺮﻙ ﺑﺎﷲ ﺗﻌﺎﱃ ﰒﹼ ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻋﻤﻞ ﺍﻟﻔﻮﺍﺣﺶ ﻭﻗﺘ ﹺﻞ ﺍﻟﺴﻔﻴ ُﻪ ﺍﻟﺬﻱ ﻻ ﻋﻘ ﹶﻞ ﻟﻪ ،ﻓﺄﻱﱡ ﻗﺒ ﹴ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﱠﻡ ﺍﷲ؟!
ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺗﻘﺮﱢﺭ ﺍﻟﺘﺮﺍﺣ َﻢ ﻭﺍﻟﺘﻌﺎﻭ ﹶﻥ ﻭﺍﻟﺘﻜﺎﻓﹸﻞ ﺍﻻﺟﺘﻤﺎﻋﻲّ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳊﹸﻨﻮﱠ ﻭﺍﻟﺮﱢﻋﺎﻳﺔ ﻟﻠﻀﻌﻔﺎﺀ ﻭﺍﻟﻘﺎﺻﺮﻳﻦ ،ﻭﲢﺮﱢﻡ ﺲ ﻕ ﻭﺍﻧﺘﻘﺎﺻﻬﺎ ،ﻭﺗﻘﺮﱢﺭ ﺍﻟﻮﻓﺎ َﺀ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻟﻌﺪﻝﹶ ﰲ ﺍﳌﺒﺎﺩﻻﺕ ﻭﺍﳌﻌﺎﻭَﺿﺎﺕ ﺑﻼ ﻃﹸﻐﻴﺎ ٍﻥ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﻻ ﲞ ﹴ ﺲ ﺍﳊﻘﻮ ﹺ ﲞ َ ﺑﺎﻟﻨﱠﻘﺺ ،ﻭﲢﺮﱢﻡ ﺍﳉﹶﻮ َﺭ ﻭﺍﻟﻈﻠﻢ ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻘﻮﻝ ﻭﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﻭﺍﻟﺒﻐﻴﺾ ،ﻭﺗﺄﻣُﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻘﺴﻂ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﺴﻦُ َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ (( ..ﺍﻻﻳﺔ ) )) ( ٣٠ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﻣَﺎ ﹶﻝ ﺍﻟﹾﻴَﺘِﻴﻢﹺ ﹺﺇﻻﱠ ﺑﹺﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﹶﺃ ْﺣ َ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺴﻦُ َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ(( ﺍﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ!ﻻ ﺯﻟﻨﺎ ﻭﺍﻳﺎﻛﻢ ﰲ ﺿﻼﻝ ﻭﺻﺎﻳﺎ ﺍﻟﻘﺮﺍﻥ))ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﻣَﺎ ﹶﻝ ﺍﻟﹾﻴَﺘِﻴﻢﹺ ﹺﺇﻻﱠ ﺑﹺﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﹶﺃ ْﺣ َ ﺃﻱ :ﻻ ﺗﻘﺮﺑﻮﺍ ﻣﺎ ﹶﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻻﱠ ﺑﺎﻟﺼﱢﻔﺔ ﺍﻟﱵ ﻫﻲ ﺧﲑٌ ﻟﻪ ،ﻓﻼ ﺗﻘﺮَﺑﻮﺍ ﻣﺎﻟﻪ ﺇﻻﱠ ﺑﺎﳊِﻔﻆ ﳌﺎﻟِﻪ ﻭﺗﺜﻤﲑﹺﻩ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﳕﺎﺋﻪ ،ﻓﻼ ﺢ ﻟﺒﹺﻨﺔﹰ ﺏ ﺗﺮﺑﻴ ِﺔ ﺍﻟﻴﺘﻴﻢ ﻭﺇﺭﺷﺎﺩﻩ ﻭﺭﻋﺎﻳﺘﻪ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ،ﻟﻴﺼﺒ َ ﺗﺄﻛﻠﻮﻩ ،ﻭﻻ ﺗﺘﺮﻛﻮﻩ ﻳﺘﻌﺮﱠﺽ ﻟﻠﻀﻴﺎﻉ ﻭﺍﻟﻨﻘﺼﺎﻥ .ﻭﻭﺟﻮ ُ ﺻﺎﳊﺔ ﰲ ﺑﻨﺎ ِﺀ ﺍﺠﻤﻟﺘﻤﻊ ،ﻭﻣﻌﲎ )) َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ(( ﺃﻱ :ﺣﱴ ﻳﺒﻠ ﹶﻎ ﺍﳊﻠﻢ ﻣﻊ ﺍﻟﺮّﺷﺪ ﻭﺣﺴ ﹺﻦ ﺍﻟﺘﺼﺮﱡﻑ ،ﻓﻴُﺪﻓﹶﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ﺣﻴﻨﺌﺬٍ. ﺲ ﺍﳊﻘﻮﻕ ﻭﻋﺪ َﻡ ﺍﻟﻮﻓﺎﺀ ﺑﺎﳌﻌﺎﻣﻼﺕَ )) .ﻭﹶﺃ ْﻭﻓﹸﻮﺍ ﺍ ﹾﻟ ﹶﻜْﻴ ﹶﻞ ﻭَﺍ ﹾﻟﻤِﻴﺰَﺍ ﹶﻥ ﻂ(( ﺃﻱ :ﻭﺣﺮﱠﻡ ﲞ َ ﺴِ )) َﻭﹶﺃ ْﻭﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻜ ْﻴ ﹶﻞ ﻭَﺍﻟﹾﻤِﻴﺰَﺍﻥﹶ ﺑﹺﺎ ﹾﻟ ِﻘ ْ ﻂ(( ﺃﻱ :ﺑﺎﻟﻌﺪﻝ ﻭﺍﳊﻖﱢ ﺑﻼ ﻧَﻘﺺ ،ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻘﺎﻳﻴﺲ. ﺴِ ﺑﹺﺎ ﹾﻟِﻘ ْ ))ﻻ ﻧُ ﹶﻜﻠﱢﻒُ َﻧ ﹾﻔﺴًﺎ ﹺﺇﻻﱠ ﻭُﺳْﻌَﻬَﺎ(( ﺃﻱ :ﻃﺎﻗﺘَﻬﺎ ،ﻓﻤِﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﱠﻪ ﻻ ﻳﺄﻣ ُﺮ ﻭﻻ ﻳﻨﻬﻲ ﺇﻻ ﲟﺎ ﻫﻮ ﻣﻘﺪﻭﺭٌ ﻋﻠﻴﻪ. )) َﻭﹺﺇ ﹶﺫﺍ ﹸﻗ ﹾﻠُﺘ ْﻢ ﻓﹶﺎﻋْﺪِﻟﹸﻮﺍ(( ﺃﻱ :ﺇﺫﺍ ﺣﻜﻤﺘُﻢ ﺃﻭ ﺇﺫﺍ ﺷﻬﹺﺪﰎ ﺃﻭ ﺩﺧﻠﺘُﻢ ﺑﲔ ﻣﺘﻨﺎﺯﻋِﲔ ﺑﺎﻹﺻﻼﺡ ﺃﻭ ﺇﺫﺍ َﻣﺪَﺣﺘﻢ ﺃﻭ ﻗﺪَﺣﺘﻢ ﻂ ﰲ ﺫﻟﻚ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﶈﻜﻮ ُﻡ ﻟﻪ ﺃﻭ ﺍﳌﺸﻬﻮ ُﺩ ﻟﻪ ﺃﻭ ﺍﳌﺸﻬﻮ ُﺩ ﻋﻠﻴﻪ ﺃﻭ ﺽ ﺷﺮﻋﻲّ ﻓﺎﻋﺪِﻟﻮﺍ ،ﺍﻟﺰَﻣﻮﺍ ﺍﳊﻖﱠ ﻭﺍﻟﻘﺴ ﹶ ﻟﻐﺮ ﹴ ﺍﳌﺼﻠﹶﺢ ﻟﻪ ﺃﻭ ﺍﳌﻤﺪﻭﺡ ﺃﻭ ﺍﳌﻘﺪﻭﺡ ﻓﻴﻪ ﺫﺍ ﻗﺮﺑَﻰ ،ﻭﻣﺜﻠﹸﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﻌﻴﺪ ﺃﻭ ﺍﻟﺒﻐﻴﺾ. ﻑ ﹺﺑ َﻌﻬْ ِﺪﻛﹸﻢْ(( )) َﻭﹺﺑ َﻌ ْﻬ ِﺪ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻭْﻓﹸﻮﺍ(( ،ﻋﻬ ُﺪ ﺍﷲ ﺃﻣﺮُﻩ ﻭﻬﻧﻴُﻪ ﻭﺗﺸﺮﻳﻌﻪ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞَ )) :ﻭﹶﺃ ْﻭﻓﹸﻮﺍ ﹺﺑ َﻌ ْﻬﺪِﻱ ﺃﹸﻭ ِ ﺍﻟﺒﻘﺮﺓ ٤٠:ﻭﻳﺘﻨﺎﻭ ﹸﻝ ﻋﻬ ُﺪ ﺍﷲ ﻣﺎ ﻳﻜﻮﻥ ﺑﲔ ﻃﺮﻓﲔ ﻣﻦ ﺍﻟﻌﻘﻮﺩِ ﻭﺍﻟﻌﻬﻮﺩ ﺍﳌﺸﺮﻭﻋﺔ ﺍﳌﺒﺎﺣﺔ ،ﻭﺃ ﺿِﻴﻔﺖ ﺍﻟﻌﻬﻮﺩ ﺇﱃ ﺍﷲ ﻷﻥﱠ ﷲ ﺃﻣﺮ ﺑﺎﻟﻮﻓﺎﺀ ﻬﺑﺎ. ﺍَ )) ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ(( .ﻭﺍﳊﻜﻤ ﹸﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ(( ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺇﺫﺍ ﻏﻔﻞ ﺃﺣﺪٌ ﺏ ﺣﻔﻈﻬﺎ ﻭﺭﻋﺎﻳﺘﻬﺎ ﻗﺎﻡ ﻬﺑﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ. ﲑ ﻋﺎﻗﻞ ،ﻓﺈﺫﺍ ﺗﺬﻛﱠﺮ ﻭﺟﻮ َ ﻼ ﺃﻭ ﻏ َ ﻋﻦ ﺭﻋﺎﻳﺘﻬﺎ ﻭﺣﻴﺎﻃﺘﻬﺎ ﺍﺭﺗﻜﺐ ﳏﺮﱠﻣَﻬﺎ ﻋﺎﻗ ﹰ ﻕ ﹺﺑ ﹸﻜ ْﻢ َﻋ ْﻦ َﺳﺒﹺﻴِﻠ ِﻪ ﹶﺫِﻟﻜﹸ ْﻢ َﻭ ﺻﱠﺎ ﹸﻛ ْﻢ ﹺﺑ ِﻪ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗﺘﱠﻘﹸﻮ ﹶﻥ((.، ﺴَﺘﻘِﻴﻤًﺎ ﻓﹶﺎﺗﱠﹺﺒﻌُﻮﻩُ ﻭَﻻ َﺗﺘﱠﹺﺒﻌُﻮﺍ ﺍﻟﺴﱡﺒُ ﹶﻞ ﹶﻓَﺘ ﹶﻔﺮﱠ َ ﺻﺮَﺍﻃِﻲ ﻣُ ْ )) َﻭﹶﺃﻥﱠ ﻫَﺬﹶﺍ ِ ﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻫﻮ ﺍﻹﺳﻼﻡ ﻛﻠﱡﻪ ،ﻭﺍﳊﻜﻤ ﹸﺔ ﰲ ﻛﻠﻤﺔ ))َﺗﺘﱠﻘﹸﻮ ﹶﻥ(( ﺃﻥﱠ ﺍﻟﺜﺒﺎﺕَ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻻ ﻳﻜﻮﻥ ﺇﻻﱠ ﻭﺍﻟﺼﺮﺍ ﹸ ﻟﻠﻤﺘﻘﲔ. ﻭﻛ ﱡﻞ ﺁﻳ ٍﺔ ﻣﻦ ﻫﺆﻻﺀ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﰲ ﺍﻟﻮﺻﺎﻳﺎ ﻋﻠﻴﻬﺎ ﺷﻮﺍﻫ ُﺪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻟﻮ ﹸﺫﻛِﺮﺕ ﻟﻄﺎﻝ ﺍﻟﻜﻼﻡ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ) :ﻣَﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻈ َﺮ ﺇﱃ ﻭﺻﻴﱠﺔ ﳏﻤّﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺧﺎﺗَﻤﻪ ﻓﻠﻴﻘﺮﺃ ﻫﺆﻻﺀ ﺍﻵﻳﺎﺕ( .ﺃﻭﺭﺩﻩ ﺍﻷﻟﺒﺎﱐ ﰲ ﺿﻌﻴﻒ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ).(٥٩٣ ﺍﷲ ﺃﻛﱪ ،ﺍﷲ ﺃﻛﱪ ،ﻣﺎ ﺃﻋﻈﻤَﻪ ﻣﻦ ﻣﻮﺹﹴ ،ﻭﺃﻣﺎ ﻋﻈﻤَﻬﺎ ﻣﻦ ﻭﺻﻴّﺔ ،ﻭﻣﺎ ﺃﺳﻌ َﺪ ﻣﻦ ﻗﺎﻡ ﻬﺑﺬﻩ ﺍﻟﻮﺻﻴﺔ. ﻁ ﺍﳌﺴﺘﻘﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻬﻧﺎﻳﺘﻪ ﺍﳉﻨّﺔ ،ﻭﺍ ﻟﻌﺪﻭ ﹸﻝ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺑﺎﻟﺸّﻬﻮﺍﺕ ﻭﺍﻟﺪﱡﻧﻴﺎ ﺃﻭ ﺑﺎﻟﺒﺪﻋﺔ ﺃﻭ ﺃﻭّ ﹸﻝ ﻫﺬﺍ ﺍﻟﺼﺮﺍ ِ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ﺑﺪﺍﻳﺘُﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻬﻧﺎﻳﺘﻪ ﺟﻬﻨﱠﻢ ،ﻓﻴﺘﺮﺩﱠﻯ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﺷﻬﻮﺍﺗِﻪ ﻭﺷﻘﺎﺋﻪ ،ﻭﰲ ﺍﻟﻘﱪ ﰲ ﻇﻠﻤَﺘﻪ ﻭﻋﺬﺍﺑﻪ ،ﻭﰲ
ﺍﳊﺸﺮ ﰲ ﺟﻬﻨﱠﻢ .ﻭﻟﻮ ﺃﻥﱠ ﻛﻞﱠ ﻣﺴﻠﻢ ﻋﻤِﻞ ﻬﺑﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻜﺎﻥ ﺍﷲ ﻣﻌﻪ ،ﻭﻟﻮُﻓﱢﻖ ﻷَﺭﺷ ِﺪ ﺃﻣﻮﺭﻩ ،ﻷﺣﺴ َﻦ ﺇﱃ ﻧﻔﺴﻪ ﻏﺎﻳ ﹶﺔ ﺍﻹﺣﺴﺎﻥ ،ﻭﻷﺣﺴ َﻦ ﺇﱃ ﺍﳋﻠ ﹺﻖ ﻭﺳﻠِﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﺮﱢﻩ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ)) :ﻭَﺃﹶﻃِﻴﻌُﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﺃﹶﻃِﻴﻌُﻮﺍ ﺍﻟﺮﱠﺳُﻮ ﹶﻝ ﻭَﺍﺣْﺬﹶﺭُﻭﺍ ﹶﻓﹺﺈ ﹾﻥ ﻍ ﺍ ﹾﻟﻤُﹺﺒﲔُ(( ﺍﳌﺎﺋﺪﺓ.٩٢: َﺗ َﻮﻟﱠ ْﻴُﺘ ْﻢ ﻓﹶﺎﻋْﻠﹶﻤُﻮﺍ ﹶﺃﻧﱠﻤَﺎ َﻋﻠﹶﻰ ﺭَﺳُﻮﻟِﻨَﺎ ﺍ ﹾﻟﺒَﻼ ﹸ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﺴﺒْﺘُﻢْ ﹶﺃﻧﱠﻤَﺎ َﺧﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ْﻢ ﻋَﺒَﺜﺎﹰ ﺤِ ) ( ٣١ﹶﺃﹶﻓ َ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﺍﻩ ،ﻭﺑﻌﺪ : ﺤﻖﱡ ﹶﻻ ﺍﻟﻪ ﹺﺇﻻﱠ ﻫُ َﻮ َﺭﺏﱡ ﺴﺒْﺘُﻢْ ﹶﺃﻧﱠﻤَﺎ َﺧﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ْﻢ َﻋﺒَﺜﹰﺎ َﻭﹶﺃﻧﱠﻜﹸ ْﻢ ﹺﺇﻟﹶﻴْﻨَﺎ ﹶﻻ ُﺗ ْﺮ َﺟﻌُﻮ ﹶﻥ ﹶﻓَﺘﻌَﺎﻟﹶﻰ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻤِﻠﻚُ ﺍ ﹾﻟ َ ﺤِ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ)) :ﹶﺃﹶﻓ َ ﻚ َﻭﻫُ َﻮ َﻋﻠﹶﻰ ﹸﻛﻞﹼ َﺷﻰْﺀ ﻗﹶﺪِﻳﺮٌ ﺍﻟﱠﺬِﻯ ﺵ ﺍ ﹾﻟ ﹶﻜ ﹺﺮ ﹺﱘ(( ﺍﳌﺆﻣﻨﻮﻥ .١١٦- ١١٥:ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪَ)) :ﺗﺒَﺎ َﺭ َﻙ ﺍﻟﱠﺬِﻯ ﹺﺑَﻴ ِﺪ ِﻩ ﺍ ﹾﻟ ُﻤ ﹾﻠ ُ ﺍ ﹾﻟ َﻌ ْﺮ ﹺ ﻼ َﻭﻫُ َﻮ ﺍﻟﹾﻌَﺰﹺﻳﺰُ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ(( ﺍﳌﻠﻚ٢- ١: ﺴﻦُ َﻋ َﻤ ﹰ ﺕ ﻭَﺍﻟﹾﺤﻴﺎ ﹶﺓ ِﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ َﺧﹶﻠ َﻖ ﺍ ﹾﻟ َﻤ ْﻮ َ ﻭﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ)) :ﺑﺎﺩﺭﻭﺍ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻓﺴﺘﻜﻮﻥ ﻓﱳ ﻛﻘﻄﻊ ﺍﻟﻠﻴﻞ ﺍﳌﻈﻠﻢ ،ﻳﺼﺒﺢ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨﹰﺎ ﻭﳝﺴﻲ ﻛﺎﻓﺮﺍﹰ ،ﻭﳝﺴﻲ ﻣﺆﻣﻨﹰﺎ ﻭﻳﺼﺒ ﺢ ﻛﺎﻓﺮﺍﹰ ،ﻳﺒﻴﻊ ﺩﻳﻨﻪ ﺑﻌﺮﺽ ﻣﻦ ﺍﻟﺪﻧﻴﺎ((. ﺇﺧﻮﺓ ﺍﻹﺳﻼﻡ ﻭﺃﺣﺒﺎﺏ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: ﻣﺎ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩﻧﺎ؟ ﱂ ﺧﻠﻘﻨﺎ - -ﻭﱂ ﺃﻭﺟﺪﻧﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ؟! ﻫﻞ ﺧﻠﻘﻨﺎ ﻟﻨﺄﻛﻞ ﻭﻧﺸﺮﺏ ﻭﻧﻠﺒﺲ! ﺃﻡ ﻭﺟﺪﻧﺎ ﻟﻨﺠﻤﻊ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻮﻓﲑﺓ ﻭﺍﻟﻜﻨﻮﺯ ﻭﺍﻟﻘﻨﺎﻃﲑ ﺍﳌﻘﻨﻄﺮﺓ ﻣﻦ ﺍ ﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳋﻴﻞ ﺍﳌﺴﻮﻣﺔ ﻭﺍﻷﻧﻌﺎﻡ ﻭﺍﳊﺮﺙ! ﺃﻡ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩﻧﺎ ﻭﺧﻠﻘﻨﺎ ﺃﻥ ﻧﺘﻤﺘﻊ ﺑﺰﺧﺮﻑ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﺯﻳﻨﺘﻬﺎ!! ﺴﺐُ ﺍﻹِﻧﺴَﺎﻥﹸ ﺃﹶﻥ ﻳُْﺘ َﺮ َﻙ ُﺳﺪًﻯ ﹶﺃﹶﻟ ْﻢ َﻳﻚُ ﻧُ ﹾﻄ ﹶﻔ ﹰﺔ ﻣّﻦ ﻻ ﻭﺍﷲ - -ﻣﺎ ﺧﻠﻘﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻋﺒﺜﺎﹰ ﻭﱂ ﻧﺘﺮﻙ ﻓﻴﻬﺎ ﺳﺪﻯ)) .ﹶﺃَﻳﺤْ َ ﺤﹺﻴ َﻰ ﺍ ﹾﻟ َﻤ ْﻮﺗَﻰ(( ﻚ ﹺﺑﻘﹶﺎ ِﺩ ﹴﺭ َﻋﻠﹶﻰ ﹶﺃﻥ ﻳُ ْ ﺲ ﹶﺫِﻟ َ ﺠ َﻌ ﹶﻞ ِﻣ ْﻨﻪُ ﺍﻟﺰﱠ ْﻭ َﺟ ْﻴ ﹺﻦ ﺍﻟﺬﱠ ﹶﻛ َﺮ ﻭَﺍﻷُﻧﺜﹶﻰ ﹶﺃﹶﻟ ْﻴ َ ﺴﻮﱠﻯ ﹶﻓ َ ﺨﹶﻠ َﻖ ﹶﻓ َ ﻣﱠﹺﻨﻰّ ﻳُ ْﻤَﻨﻰ ﹸﺛﻢﱠ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ﹶﻘ ﹰﺔ ﹶﻓ َ ﺍﻟﻘﻴﺎﻣﺔ.٤٠- ٣٦: ﻟﻘﺪ ﺧﻠﻘﻨﺎ ﻭﺍﷲ ﳌﻬﻤﺔ ﻋﻈﻴﻤﺔ ﻭﻏﺎﻳﺔ ﺟﻠﻴﻠﺔ ،ﺗﱪﺃﺕ ﻣﻨﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ﻭﺃﺑﲔ ﺃﻥ ﳛﻤﻠﻨﺎ ﻭﺃﺷﻔﻘﻦ ﻣﻨﻬﺎ ﻭﲪﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ،ﻟﻘﺪ ﺧﻠﻘﻨﺎ ﻟﺘﻮﺣﻴﺪ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻭﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﺲ ﹺﺇﻻﱠ ِﻟَﻴ ْﻌُﺒﺪُﻭ ِﻥ ﻣَﺎ ﹸﺃﺭﹺﻳ ُﺪ ِﻣْﻨﻬُﻢ ﻣّﻦ ﺠﻦﱠ ﻭَﺍﻹِﻧ َ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔَ )) ،ﻭﻣَﺎ َﺧﹶﻠ ﹾﻘﺖُ ﺍﹾﻟ ﹺ ﻕ ﺫﹸﻭ ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ ﺍ ﹾﻟ َﻤِﺘﲔُ(( ﺍﻟﺬﺍﺭﻳﺎﺕ٥٨- ٥٦: ﻕ َﻭﻣَﺎ ﹸﺃﺭﹺﻳ ُﺪ ﺃﹶﻥ ُﻳ ﹾﻄ ِﻌﻤُﻮ ِﻥ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ ﺍﻟﺮﱠﺯﱠﺍ ُ ﺭّ ْﺯ ﹴ ﺃﺣﺪ ﺍﻟﺴﻠﻒ ﳝﺮ ﻋﻠﻰ ﺻﺒﻴﺔ ﺻﻐﺎﺭ ﻳﻠﻌﺒﻮﻥ ،ﻭﺑﻴﻨﻬﻢ ﻃﻔﻞ ﺻﻐﲑ ﻳﺒﻜﻲ ،ﻓﻴﻈﻦ ﺍﻟﺮﺟﻞ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﻳﺒﻜﻲ ﻷﻧﻪ ﻟﻴﺲ ﻟﻪ ﻟﻌﺒﺔ ﻛﻤﺎ ﳍﻢ ﻟﻌﺐ ،ﻓﻘﺎﻝ ﻟﻪ :ﻳﺎ ﺑﲏ ﺃﺗﺮﻳﺪ ﺃﻥ ﺃﺷﺘﺮﻱ ﻟﻚ ﻟﻌﺒﺔ؟ ﻗﺎﻝ :ﻣﺎ ﳍﺬﺍ ﺃﺑﻜﻲ ﻳﺎ ﻗﻠﻴﻞ ﺍﻟﻌﻘﻞ ،ﺇﳕﺎ ﺃﺑﻜﻲ ﻷﻥ ﻫﺆﻻﺀ ﺴﺒْﺘُﻢْ ﹶﺃﻧﱠﻤَﺎ َﺧﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ْﻢ ﻋَﺒَﺜﺎﹰ َﻭﹶﺃﻧﱠﻜﹸ ْﻢ ﺇﹺﻟﹶﻴْﻨَﺎ ﹶﻻ ﺤِ ﻳﻔﻌﻠﻮﻥ ﻏﲑ ﻣﺎ ﺧﻠﻘﻮﺍ ﻟﻪ ،ﺃﻭﱂ ﻳﺴﻤﻌﻮﺍ ﻗﻮﻝ ﺍﷲ ﻭﻫﻮ ﻳﻮﺑﺦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ)) :ﹶﺃﹶﻓ َ ﺵ ﺍﹾﻟ ﹶﻜ ﹺﺮ ﹺﱘ(( ﺍﳌﺆﻣﻨﻮﻥ ١١٦- ١١٥:ﻓﺪﻫﺶ ﺍﻟﺮﺟﻞ ﻣﻦ ﺇﺟﺎﺑﺔ ﺤﻖﱡ ﹶﻻ ﺍﻟﻪ ﹺﺇﻻﱠ ﻫُ َﻮ َﺭﺏﱡ ﺍ ﹾﻟَﻌ ْﺮ ﹺ ُﺗ ْﺮ َﺟﻌُﻮ ﹶﻥ ﹶﻓَﺘﻌَﺎﻟﹶﻰ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻤِﻠﻚُ ﺍﹾﻟ َ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ ﻭﻗﺎﻝ ﻟﻪ :ﻳﺎ ﺑﲏ ﺇﻧﻚ ﻟﺬﻭ ﻟﺐ ﻟﺬﻭ ﻋﻘﻞ ،ﻭﺇﻥ ﻛﻨﺖ ﺻﻐﲑﹰﺍ ﻓﻌﻈﲏ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻄﻔﻞ ﺑﻴﺘﺎﹰ ﻭﺍﺣﺪﹰﺍ: ﻓﻤﺎ ﺍﻟﺪﻧﻴﺎ ﺑﺒﺎﻗﻴﺔ ﳊﻲ ... ...ﻭﻣﺎ ﺣﻲٌ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﺑﺒﺎﻕ ﻓﺮﺿﻲ ﺍﷲ ﻋﻨﻜﻢ ﺃﻳﻬﺎ ﺍﻟﺴﻠﻒ ﻳﻮﻡ ﻋﻠﻤﺘﻢ ﺃﻥ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺑﺴﻨﻴﻨﻬﺎ ﻭﺃﻋﻮﺍﻣﻬﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺼﺮﻑ ﰲ ﻃﺎﻋﺔ ﺍﷲ ،ﻭﻳﻮﻡ ﻋﻠﻤﺘﻢ ﺃﻥ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻟﻴﺴﺖ ﺣﻴﺎﺓ ﺃﻛﻞ ﻭﺷﺮﺏ ﻭﲨﺎﻉ ﻭﺇﳕﺎ ﺣﻴﺎﺓ ﻋﺒﻮﺩﻳﺔ ﻭﺗﺬﻟﻞ ﻭﻃﺎﻋﺔ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ،ﻭﺍﷲ -ﻳﺎ
ﺇﺧﻮﺍﱐ -ﺇﻧﻨﺎ ﻟﻔﻲ ﻏﻔﻠﺔ ﻋﻤﺎ ﺧﻠﻘﻨﺎ ﻷﺟﻠﻪ ،ﻭﺇﻥ ﻗﻠﻮﺑﻨﺎ ﰲ ﻗﺴﻮﺓ ﻻ ﻳﻌﻠﻢ ﻬﺑﺎ ﺇﻻ ﺍﷲ ،ﻭﺇﻧﻨﺎ ﲝﺎﺟﺔ ﻟﻠﺘﻔﻜﲑ ﻬﺑﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻜﱪﻯ ﰲ ﻛﻞ ﺃﺳﺒﻮﻉ ﺑﻞ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﰲ ﻛﻞ ﳊﻈﺔ ،ﻓﺤﺎﺟﺘﻨﺎ ﺇﻟﻴﻬﺎ ﺃﻋﻈﻢ ﻣﻦ ﺣﺎﺟﺘﻨﺎ ﺇﱃ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﳍﻮﺍﺀ، ﻭﺃﻋﻈﻢ ﻣﻦ ﺣﺎﺟﺘﻨﺎ ﺇﱃ ﺍﻟﻨﻮﻡ ﻭﺍﳉﻤﺎﻉ ﻭﺍﻟﻠﺒﺎﺱ. ﻓﺰﺍﺩ ﺍﻟﺮﻭﺡ ﺃﺭﻭﺍﺡ ﺍﳌﻌﺎﱐ ...ﻭﻟﻴﺲ ﺑﺄﻥ ﻃﻌﻤﺖ ﻭﻻ ﺷﺮﺑﺖ ﻓﺄﻛﺜﺮ ﺫﻛﺮﻩ ﰲ ﺍﻷﺭﺽ ﺩﺃﺑﹰﺎ ...ﻟﺘﺬﻛﺮ ﰲ ﺍﻟﺴﻤﺎﺀ ﺇﺫﺍ ﺫﻛﺮﺕ ﻳﺎ ﻣﺘﻌﺐ ﺍﳉﺴﻢ ﻛﻢ ﺗﺸﻘﻰ ﻟﺮﺍﺣﺘﻪ ...ﺃﺗﻌﺒﺖ ﺟﺴﻤﻚ ﻓﻴﻤﺎ ﻓﻴﻪ ﺧﺴﺮﺍﻥ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺍﺳﺘﻜﻤﻞ ﻓﻀﺎﺋﻠﻬﺎ ...ﻓﺄﻧﺖ ﺑﺎﻟﺮﻭﺡ ﻻ ﺑﺎﳉﺴﻢ ﺇﻧﺴﺎﻥ ﻳﺎ ﻋﺎﻣﺮﹰﺍ ﳋﺮﺍﺏ ﺍﻟﺪﺍﺭ ﳎﺘﻬﺪﹰﺍ ...ﺑﺎﷲ ﻫﻞ ﳋﺮﺍﺏ ﺍﻟﺪﺍﺭ ﻋﻤﺮﺍﻥ ﻣﺴﻜﲔ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ،ﺣﻘﲑ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ،ﺃﺗﻰ ﻣﻦ ﻣﺎﺀ ،ﺃﺗﻰ ﻣﻦ ﻧﻄﻔﺔ ،ﺃﺗﻰ ﻣﻦ ﻋﺎﱂ ﺍﻟﻌﺪﻡ ،ﻓﻠﻤﺎ ﻣﺸﻰ ﻋﻠﻰ ﺍﻷﺭﺽ ﺗﻜﱪ ﻭﲡﱪ ،ﻭﻧﺴﻲ ﺍﷲ ﺍﻟﻮﺍﺣﺪ .ﺑﺼﻖ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻣﹰﺎ ﰲ ﻛﻔﻪ ﻓﻮﺿﻊ ﻋﻠﻴﻬﺎ ﺇﺻﺒﻌﻪ ،ﰒ ﻗﺎﻝ)) :ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﺍﺑﻦ ﺁﺩﻡ ﺃﱏ ﺗﻌﺠﺰﱐ ﻭﻗﺪ ﺧﻠﻘﺘﻚ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ،ﺣﱴ ﺇﺫﺍ ﺳﻮﻳﺘﻚ ﻭﻋﺪﻟﺘﻚ ﻣﺸﻴﺖ ﺑﲔ ﺑﺮﺩﻳﻦ ﻭﻟﻸﺭﺽ ﻣﻨﻚ ﻭﺋﻴﺪ ﻓﺠﻤﻌﺖ ﻭﻣﻨﻌﺖ ،ﺣﱴ ﺇﺫﺍ ﺑﻠﻐﺖ ﺍﻟﺘﺮﺍﻗﻲ ،ﻗﻠﺖ :ﺃﺗﺼﺪﻕ!! ﻭﺃﱏ ﺃﻭﺍﻥ ﺍﻟﺼﺪﻗﺔ((. ﻳﻮﻡ ﺗﻨﺼﺐ ﺍﳌﻮﺍﺯﻳﻦ ﻓﻴﻘﻮﻝ ﺍﷲ :ﻳﺎ ﺁﺩﻡ ﺃﺧﺮﺝ ﺑﻌﺚ ﺍﻟﻨﺎﺭ ﻣﻦ ﺫﺭﻳﺘﻚ ،ﻓﻴﻘﻮﻝ ﺁﺩﻡ :ﻣﺎ ﺑﻌﺚ ﺍﻟﻨﺎﺭ؟ ﻓﻴﻘﻮﻝ ﺍﷲ :ﻣﻦ ﻛﻞ ﺃﻟﻒ ﺗﺴﻌﻤﺎﺋﺔ ﻭﺗﺴﻊ ﻭﺗﺴﻌﲔ ،ﻋﻨﺪﻫﺎ ﺗﺬﻫﻞ ﻛﻞ ﻣﺮﺿﻌﺔ ﻋﻤﺎ ﺃﺭﺿﻌﺖ ﻭﺗﻀﻊ ﻛﻞ ﺫﺍﺕ ﲪﻞ ﲪﻠﻬﺎ ﻭﺗﺮﻯ ﺍﻟﻨﺎﺱ ﺳﻜﺎﺭﻯ ﻭﻣﺎ ﻫﻢ ﺑﺴﻜﺎﺭﻯ ﻭﻟﻜﻦ ﻋﺬﺍﺏ ﺍﷲ ﺷﺪﻳﺪ. ﺃﻣﺎ ﻭﺍﷲ ﻟﻮ ﻋﻠﻢ ﺍﻷﻧﺎﻡ ...ﳌﺎ ﺧﻠﻘﻮﺍ ﳌﺎ ﻫﺠﻌﻮﺍ ﻭﻧﺎﻣﻮﺍ ﻟﻘﺪ ﺧﻠﻘﻮﺍ ﻟﻴﻮﻡ ﻟﻮ ﺭﺃﺗﻪ ...ﻋﻴﻮﻥ ﻗﻠﻮﻬﺑﻢ ﺳﺎﺣﻮﺍ ﻭﻫﺎﻣﻮﺍ ﳑﺎﺕ ﰒ ﺣﺸﺮ ﰒ ﻧﺸﺮ ...ﻭﺗﻮﺑﻴﺦ ﻭﺃﻫﻮﺍﻝﹲ ﻋﻈﺎﻡ ﻟﻴﻮﻡ ﺍﳊﺸﺮ ﻗﺪ ﻋﻤﻠﺖ ﺃﻧﺎﺱ ...ﻓﺼﻠﻮﺍ ﻣﻦ ﳐﺎﻓﺘﻪ ﻭﺻﺎﻣﻮﺍ ﻭﳓﻦ ﺇﺫﺍ ﺃﻣﺮﻧﺎ ﺃﻭ ﻬﻧﻴﻨﺎ ...ﻛﺄﻫﻞ ﺍﻟﻜﻬﻒ ﺃﻳﻘﺎﻅ ﻧﻴﺎﻡ ﻫﺬﺍ ﻭﺻﻠﻰ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺍﻟﻪ. ﺱ ﺃﹶﻧُﺘ ُﻢ ﺍ ﹾﻟﻔﹸ ﹶﻘﺮَﺍﺀ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠِﻪ ) ( ٣٢ﻳﺎ ﺍﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻣﻌﺎﺷﺮ ﺍﳌﺴﻠﻤﲔ :ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻏﲏ ﻋﻨﺎ ﻭﻋﻦ ﻋﺒﺎﺩﺗﻨﺎ ﻭﻃﺎﻋﺘﻨﺎ ،ﻻ ﺗﻨﻔﻌﻪ ﻃﺎﻋﺘﻨﺎ ﻭﻻ ﺗﻀﺮﻩ ﻣﻌﺼﻴﺘﻨﺎ ،ﺑﻞ ﳓﻦ ﲝﺎﺟﺔ ﺕ ﺸ ﹾﺄ ُﻳ ﹾﺬ ِﻫ ْﺒ ﹸﻜ ْﻢ َﻭَﻳﹾﺄ ِ ﺤﻤِﻴ ُﺪ ﺇﹺﻥ َﻳ َ ﺱ ﺃﹶﻧُﺘ ُﻢ ﺍ ﹾﻟﻔﹸ ﹶﻘﺮَﺍﺀ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﻠﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﹺﻨﻰﱡ ﺍﹾﻟ َ ﺇﱃ ﺍﷲ ﻭﳓﻦ ﺍﻟﻔﻘﺮﺍﺀ ﺇﱃ ﺍﷲ )) :ﻳﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ ﺴَﺘ ْﺒ ِﺪ ﹾﻝ ﹶﻗﻮْﻣﹰﺎ ﹶﻏ ْﻴ َﺮ ﹸﻛ ْﻢ ﹸﺛﻢﱠ ﹶﻻ َﻳﻜﹸﻮﻧُﻮ ﹾﺍ ﹶﺃ ْﻣﺜﹶﺎﹶﻟﻜﹸﻢ(( ﻚ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹺﺑ َﻌﺰﹺﻳ ﹴﺰ(( ﻓﺎﻃﺮ)) ١٧- ١٥:ﻭَﺇﹺﻥ َﺗَﺘ َﻮﻟﱠ ْﻮ ﹾﺍ َﻳ ْ ﺨ ﹾﻠ ﹴﻖ َﺟﺪِﻳ ٍﺪ َﻭﻣَﺎ ﹶﺫِﻟ َ ﹺﺑ َ ﳏﻤﺪ٣٨: )) ﻳﺎ ﻋﺒﺎﺩﻱ ﺇﻧﻜﻢ ﻟﻦ ﺗﺒﻠﻐﻮﺍ ﺿﺮﻱ ﻓﺘﻀﺮﻭﱐ ،ﻭﻟﻦ ﺗﺒﻠﻐﻮﺍ ﻧﻔﻌﻲ ﻓﺘﻨﻔﻌﻮﱐ ،ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ،ﻣﺎ ﺯﺍﺩ ﺫﻟﻚ ﰲ ﻣﻠﻜﻲ ﺷﻴﺌﺎﹰ ،ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﻓﺠﺮ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﻣﻦ ﻣﻠﻜﻲ ﺷﻴﺌﺎﹰ ،ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻗﺎﻣﻮﺍ ﰲ ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﻓﺴﺄﻟﻮﱐ ﻓﺄﻋﻄﻴﺖ ﻛﻞ ﻭﺍﺣﺪ ﻣﺴﺄﻟﺘﻪ ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﳑﺎ ﻋﻨﺪﻱ ﺇﻻ
ﻛﻤﺎ ﻳﻨﻘﺺ ﺍﳌﺨﻴﻂ ﺇﺫﺍ ﺃﺩﺧﻞ ﺍﻟﺒﺤﺮ ،ﻳﺎ ﻋﺒﺎﺩﻱ ﺇﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ ﰒ ﺃﻭﻓﻴﻜﻢ ﺇﻳﺎﻫﺎ ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﹰﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ،ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ((. ﻭﰲ ﺍﻷﺛﺮ ﺍﻹﳍﻲ ﻳﻘﻮﻝ ﺭﺏ ﺍﻟﻌﺰﺓ )) :ﺇﱐ ﺇﺫﺍ ﺃﻃﻌﺖ ﺭﺿﻴﺖ ،ﻭﺇﺫﺍ ﺭﺿﻴﺖ ﺑﺎﺭﻛﺖ ،ﻭﻟﻴﺲ ﻟﱪﻛﱵ ﻬﻧﺎﻳﺔ .ﻭﺇﺫﺍ ﻋﺼﻴﺖ ﻏﻀﺒﺖ ،ﻭﺇﺫﺍ ﻏﻀﺒﺖ ﻟﻌﻨﺖ ،ﻭﻟﻌﻨﱵ ﺗﺒﻠﻎ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺍﻟﻮﻟﺪ ،ﻭﻋﺰﰐ ﻭﺟﻼﱄ ﻻ ﻳﻜﻮﻥ ﻋﺒﺪ ﻣﻦ ﻋﺒﻴﺪﻱ ﻋﻠﻰ ﻣﺎ ﺃﺣﺐ ﻓﻴﻨﻘﻠﺐ ﺇﱃ ﻣﺎ ﺃﻛﺮﻩ ﺇﻻ ﺍﻧﺘﻘﻠﺖ ﻟﻪ ﳑﺎ ﳛﺐ ﺇﱃ ﻣﺎ ﻳﻜﺮﻩ ،ﻭﻋﺰﰐ ﻭﺟﻼﱄ ﻻ ﻳﻜﻮﻥ ﻋﺒﺪٌ ﻣﻦ ﻋﺒﻴﺪﻱ ﻋﻠﻰ ﻣﺎ ﺃﻛﺮﻩ ﻓﻴﻨﺘﻘﻞ ﺇﱃ ﻣﺎ ﺃﺣﺐ ﺇﻻ ﺍﻧﺘﻘﻠﺖ ﻟﻪ ﳑﺎ ﻳﻜﺮﻩ ﺇﱃ ﻣﺎ ﳛﺐ((. ﻓﻨﺤﻦ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﲝﺎﺟﺔ ﺇﱃ ﺍﷲ ،ﻭﳓﻦ ﻣﻔﺘﻘﺮﻭﻥ ﺇﱃ ﺍﷲ ﻓﻠﻤﺎﺫﺍ ﻧﻌﺼﻲ ﺍﷲ؟! ﻭﳌﺎﺫﺍ ﻻ ﻧﺴﺘﺸﻌﺮ ﻋﺒﻮﺩﻳﺔ ﺍﷲ؟! ﻭﳌﺎﺫﺍ ﻻ ﻧﺴﺘﺸﻌﺮ ﺣﺎﺟﺘﻨﺎ ﷲ ﻭﺍﻓﺘﻘﺎﺭﻧﺎ ﺇﱃ ﺍﷲ؟!. ﻓﻠﻴﺘﻚ ﺗﻌﻔﻮ ﻭﺍﳊﻴﺎﺓ ﻣﺮﻳﺮﺓ ... ...ﻭﻟﻴﺘﻚ ﺗﺮﺿﻰ ﻭﺍﻷﻧﺎﻡ ﻏﻀﺎﺏ ﻭﻟﻴﺖ ﺍﻟﺬﻱ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﻋﺎﻣﺮ ... ...ﻭﺑﻴﲏ ﻭﺑﲔ ﺍﻟﻌﺎﳌﲔ ﺧﺮﺍﺏٌ ﺇﻥ ﺻﺢ ﻣﻨﻚ ﺍﻟﻮﺩ ﻳﺎ ﻏﺎﻳﺔ ﺍﳌﲎ ... ...ﻓﻜﻞ ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﺘﺮﺍﺏ ﺗﺮﺍﺏ ﻭﺍﷲ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﻳﺮﺗﺒﻂ ﺑﺎﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺪﻳﺎﻥ ﻓﻬﻮ ﻛﺎﻟﺒﻬﻴﻤﺔ ﺑﻞ ﻫﻮ ﺃﺿﻞ ﻷﻥ ﺍﷲ ﻛﺮﻣﻪ ﺑﺎﻟﻔﻌﻞ ﻭﺷﺮﻓﻪ ﺑﺎﻟﻔﻜﺮ ﻭﺟﻌﻞ ﻟﻪ ﲰﻌﹰﺎ ﻭﺑﺼﺮﹰﺍ ﻭﻓﺆﺍﺩﹰﺍ. ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻏﺮﻙ ﺑﺮﺑﻚ ﺍﻟﻜﺮﱘ ،ﻣﺎ ﺍﻟﺬﻱ ﺧﺪﻋﻚ ﺣﱴ ﻋﺼﻴﺖ ﺍﷲ؟ ﻭﻣﺎ ﺍﻟﺬﻱ ﻏﺮﻙ ﺣﱴ ﲡﺎﻭﺯﺕ ﺣﺪﻭﺩ ﺍﷲ؟ ﻭﻣﺎ ﺍﻟﺬﻱ ﺃﺫﻫﻠﻚ ﺣﱴ ﺍﻧﺘﻬﻜﺖ ﺣﺮﻣﺎﺕ ﺍﷲ؟! ﻣﻦ ﺃﻧﺖ ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺴﻜﲔ ﺍﳊﻘﲑ ﺍﻟﺬﻟﻴﻞ ﺍﻟﻔﻘﲑ؟!! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﺆﺫﻳﻚ ﻭﺗﺪﻣﻴﻚ ﺍﻟﺒﻘﺔ؟! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﻨﺘﻨﻚ ﺍﻟﻌﺮﻗﺔ؟! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﲤﻴﺘﻚ ﺍﻟﺸﺮﻗﺔ؟! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﲢﻤﻞ ﰲ ﺟﻮﻓﻚ ﺍﻟﻌﺬﺭﺓ؟! ﺃﻣﺎ ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﺘﺤﻮﻝ ﰲ ﻗﱪﻙ ﺇﱃ ﺟﻴﻔﺔ ﻗﺬﺭﺓ؟! ﻣﻦ ﺃﻧﺖ ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺴﻜﲔ؟!! ﺃﻣﺎ ﻛﻨﺖ ﻧﻄﻔﺔ؟! ﺃﻣﺎ ﻛﻨﺖ ﻣﺎﺀً؟! ﺃﻣﺎ ﻛﻨﺖ ﰲ ﻋﺎﱂ ﺍﻟﻌﺪﻡ؟! ﻗﺒﻞ ﺳﻨﻮﺍﺕ ﱂ ﺗﻜﻦ ﺷﻴﺌﺎﹰ ﻣﺬﻛﻮﺭﺍﹰ ،ﻭﺑﻌﺪ ﺳﻨﻮﺍﺕ ﺃﻳﻀﹰﺎ ﻟﻦ ﺗﻜﻮﻥ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﺍﹰ)) ،ﹺﺇﻧﱠﺎ ﺠ َﻌ ﹾﻠﻨَﺎ ُﻩ َﺳﻤِﻴﻌﹰﺎ َﺑﺼِﲑﹰﺍ(( ﺍﻹﻧﺴﺎﻥ.٢: ﺝ ﻧﱠﺒْﺘَﻠِﻴﻪِ ﹶﻓ َ ﺧَﻠﹶﻘﹾﻨَﺎ ﺍ ِﻹ ﻧﺴَﺎ ﹶﻥ ﻣِﻦ ﻧﱡ ﹾﻄ ﹶﻔ ٍﺔ ﹶﺃ ْﻣﺸَﺎ ﹴ ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺗﻔﻜﺮ ﰲ ﻧﻔﺴﻚ ،ﺗﻔﻜﺮ ﰲ ﺿﻌﻔﻚ ﻭﻋﺠﺰﻙ ﻭﺍﻓﺘﻘﺎﺭﻙ ،ﻭﺗﻔﻜﺮ ﰲ ﻋﻈﻤﺔ ﺍﷲ ﻭﰲ ﻣﻠﻜﻮﺕ ﺍﷲ ،ﺍﻧﻈﺮ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﻼ ﻋﻤﺪ ،ﺍﻧﻈﺮ ﺇﱃ ﺍﻷﺭﺽ ﰲ ﺃﺣﺴﻦ ﻣﺪﺩ ،ﺍﻧﻈﺮ ﻣﻦ ﺃﺟﺮﻯ ﺍﳍﻮﺍﺀ ﻭﻣﻦ ﺳﲑ ﺍﳌﺎﺀ ﻭﻣﻦ ﺟﻌﻞ ﺍﻟﻄﻴﻮﺭ ﺗﻨﺎﻇﻢ ﺑﺎﻟﻨﻐﻤﺎﺕ ،ﻭﻣﻦ ﺟﻌﻞ ﺍﻟﺮﻳﺎﺡ ﻏﺎﺩﻳﺎﺕ ﺭﺍﺋﺤﺎﺕ ،ﻣﻦ ﻓﺠﺮ ﺍﻟﻨﺴﻤﺎﺕ ،ﻣﻦ ﺧﻠﻘﻚ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ؟!!. ﺃﻫﺬﺍ ﻳﻌﺼﻰ ،ﺃﻫﺬﺍ ﻳﻜﻔﺮ ،ﺃﻫﺬﺍ ﳚﺤﺪ؟!! ﻭﺍﷲ ﺇﻥ ﺍﻟﺴﻤﺎﺀ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻠﻜﻮﺕ ﻻ ﺗﻌﺼﻲ ﺍﷲ ،ﻭﺇﻥ ﺍﻷﺭﺽ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﺃﻱ ﻣﻌﺼﻴﺔ ،ﻭﺇﻥ ﺍﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻲ ﺍﻟﺸﺎﳐﺎﺕ ﻻ ﺗﻌﺼﻲ ﺍﷲ ،ﻭﺇﻥ ﺍﻟﺸﻤﺲ ﲝﺮﺍﺭﻬﺗﺎ ﻭﻗﻮﻬﺗﺎ ﻻ ﺗﻌﺼﻲ ،ﻭﺇﻥ ﺍﻟﻘﻤﺮ ﲜﻤﺎﻟﻪ ﻻ ﻳﻌﺼﻲ ﺍﷲ ،ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻛﻴﻒ ﺍﺳﺘﻄﺎﻉ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﻌﻴﻒ ﺍﳊﻘﲑ ﺃﻥ ﻳﻌﺼﻲ ﺭﺑﻪ ﻭﺧﺎﻟﻘﻪ ﻭﻣﻮﻻﻩ؟! ﻛﻴﻒ ﲡﺮﺃ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺼﻲ ﺟﺒﺎﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﺬﻱ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺛﻖ ﻭﺛﺎﻗﻪ ﺃﺣﺪ؟! ﻳﺎ ﻋﺒﺪ ﺍﷲ ،ﻭﺍﷲ ﻟﻦ ﻳﺒﻘﻰ ﻣﻌﻚ ﺇﻻ ﻣﺎ ﻗﺪﻣﺖ ﻣﻦ ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ. ﲔ َﻭَﻳﻔﹾَﻌﻞﹸ ﻀ ﱡﻞ ﺍﻟﻠﱠ ُﻪ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ ﺖ ﻓِﻰ ﺍﻟﹾﺤﻴﺎ ِﺓ ﺍﻟﺪﱡ ْﻧﻴَﺎ َﻭﻓِﻰ ﺍﻵ ِﺧ َﺮ ِﺓ َﻭﻳُ ِ ﺃﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓـ))ﻳُﹶﺜﺒّﺖُ ﺍﻟﻠﱠ ُﻪ ﺍﻟﱠﺬِﻳ َﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺍﻟﺜﱠﺎﹺﺑ ِ ﺍﻟﻠﱠ ُﻪ ﻣَﺎ َﻳﺸَﺎﺀ(( ﺇﺑﺮﺍﻫﻴﻢ.٢٧: ﻭﺃﻣﺎ ﰲ ﺍﻟﻘﱪ ﻓﺴﻮﻑ ﻳﺮﺟﻊ ﺃﻫﻠﻚ ﻭﻣﺎﻟﻚ ﻭﻟﻦ ﻳﺒﻘﻰ ﻣﻌﻚ ﺇﻻ ﻋﻤﻠﻚ ،ﻓﺈﻥ ﻛﺎﻥ ﻋﻤﻠﻚ ﺻﺎﳊﹰﺎ ﺃﺗﺎﻙ ﺭﺟﻞ ﺣﺴﻦ ﺍﻟﻮﺟﻪ ﺣﺴﻦ ﺍﻟﺜﻴﺎﺏ ﺣﺴﻦ ﺍﻟﺮﻳﺢ ،ﻓﺘﺴﺄﻟﻪ :ﻣﻦ ﺃﻧﺖ؟ ﻓﻮﺟﻬﻚ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﳋﲑ ،ﻓﻴﻘﻮﻝ :ﺃﻧﺎ ﻋﻤﻠﻚ ﺍﻟﺼﺎﱀ ،ﻭﻻ ﺃﻓﺎﺭﻗﻚ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﻤﻠﻚ ﺧﺒﻴﺜﺎﹰ ﻓﺴﻮﻑ ﻳﺄﺗﻴﻚ ﺭﺟﻞ ﻗﺒﻴﺢ ﺍﻟﻮﺟﻪ ﻗﺒﻴﺢ ﺍﻟﺜﻴﺎﺏ ﻗﺒﻴﺢ ﺍﻟﺮﻳﺢ ،ﻓﺘﻘﻮﻝ ﻟﻪ :ﻣﻦ ﺃﻧﺖ؟
ﻓﻮﺟﻬﻚ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﻟﺸﺮ ،ﻓﻴﻘﻮﻝ ﻟﻚ :ﺃﻧﺎ ﻋﻤﻠﻚ ﺍﻟﺴﻴﺊ ﻭﻻ ﺃﻓﺎﺭﻗﻚ. ﺗﺬﻛﺮ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﻭﺍﺗﻌﻆ ﻭﺃﻧﺖ ﰲ ﺍﳌﻬﻠﺔ ﻗﺒﻞ ﺍﻟﻨﻘﻠﺔ ،ﻭﺃﻧﺖ ﰲ ﺩﺍﺭ ﺍﻟﻌﻤﻞ ﻗﺒﻞ ﺃﻥ ﺗﺼﲑ ﺇﱃ ﺩﺍﺭ ﺍﳉﺰﺍﺀ. ﻓﻴﺎ ﻧﻔﺲ ﺗﻮﰊ ﻗﺒﻞ ﺃﻥ ﻻ ﺗﺴﺘﻄﻴﻌﻲ ... ...ﺃﻥ ﺗﺘﻮﰊ ﻭﺍﺳﺘﻐﻔﺮﻱ ﻟﺬﻧﻮﺑﻚ ﺍﻟﺮﲪﻦ ... ...ﻏﻔﺎﺭ ﺍﻟﺬﻧﻮﺏ ﺇﻥ ﺍﳌﻨﺎﻳﺎ ﻛﺎﻟﺮﻳﺎﺡ ... ...ﻋﻠﻴﻚ ﺩﺍﺋﻤﺔ ﺍﳍﺒﻮﺏ ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺃﺣﺒﺐ ﻣﺎ ﺷﺌﺖ ﻓﺈﻧﻚ ﻣﻔﺎﺭﻗﻪ ،ﻭﺍﻋﻤﻞ ﻣﺎ ﺷﺌﺖ ﻓﺈﻧﻚ ﻣﻼﻗﻴﻪ ،ﻭﻛﻦ ﻛﻤﺎ ﺷﺌﺖ ﻓﻜﻤﺎ ﺗﺪﻳﻦ ﺗﺪﺍﻥ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٣٣ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻣﻊ ﺳﻮﺭﺓ ﻣﺒﺎﺭﻛﺔ ﻣﻊ ﺳﻮﺭﺓ ﺃﺣﺒﻬﺎ ﺭﺟﻞ ﻓﺄﺣﺒﻪ ﺍﷲ ﻣﻊ ﺳﻮﺭﺓ ﻗﺮﺍﺀﻬﺗﺎ ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ ﺇﻬﻧﺎ ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ﻼ ﻳﻘﺮﺃ) :ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ( ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻳﺮﺩّﺩﻫﺎ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻼ ﲰﻊ ﺭﺟ ﹰ ُﺣﺪّﺙ ﺃﻥ ﺭﺟ ﹰ ﻭﺳﻠﻢ ﻓﺬﻛﺮ ﺫﻟﻚ ﻟﻪ ،ﻭﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﺘﻘﺎﻟﹼﻬﺎ ـ ﺃﻱ :ﻳﺮﺍﻫﺎ ﻗﻠﻴﻠﺔ ـ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻬﻧﺎ ﻟﺘﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ((،ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﺻﺤﺎﺑﻪ )) :ﺃﻳﻌﺠﺰ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﻘﺮﺃ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ ﰲ ﻟﻴﻠﺔ؟(( ﻓﺸﻖّ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻭﻗﺎﻟﻮﺍ :ﺃﻳﻨﺎ ﻳﻄﻴﻖ ﺫﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟! ﻓﻘﺎﻝ )) :ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺼﻤﺪ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ(( .ﻭﺃﻣﺮ ﺤﺸَﺪ ﻣﻦ َﺣﺸَﺪ، ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﳛﺘﺸﺪﻭﺍ ،ﻓﻘﺎﻝ )) :ﺍ ْﺣﺸُﺪﻭﺍ ،ﻓﺈﱐ ﺳﺄﻗﺮﺃ ﻋﻠﻴﻜﻢ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ(( ،ﻓ َ ﷲ ﹶﺃ َﺣ ٌﺪ(( ﺍﻟﺴﻮﺭﺓ ﰒ ﺩﺧﻞ ،ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﻓﻘﺎﻝ ﺑﻌﻀﻨﺎ ﰒ ﺧﺮﺝ ﻧﱯ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺮﺃ)) :ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ ﻟﺒﻌﺾ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻓﺈﱐ ﺳﺄﻗﺮﺃ ﻋﻠﻴﻜﻢ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ(( ،ﺇﱐ ﻷﺭﻯ ﻫﺬﺍ ﺧﱪًﺍ ﺟﺎﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﰒ ﺧﺮﺝ ﻧﱯ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ)) :ﺇﱐ ﻗﻠﺖ :ﺳﺄﻗﺮﺃ ﻋﻠﻴﻜﻢ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ ،ﺃﻻ ﻭﺇﻬﻧﺎ ﺗﻌﺪﻝ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ((. )ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ( . .ﻭﻫﻮ ﻟﻔﻆ ﺃﺩﻕ ﻣﻦ ﻟﻔﻆ "ﻭﺍﺣﺪ" . .ﻷﻧﻪ ﻳﻀﻴﻒ ﺇﱃ ﻣﻌﲎ "ﻭﺍﺣﺪ" ﺃﻥ ﻻ ﺷﻲﺀ ﻏﲑﻩ ﻣﻌﻪ .ﻭﺃﻥ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ . ﺇﻬﻧﺎ ﺃﺣﺪﻳﺔ ﺍﻟﻮﺟﻮﺩ . .ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺣﻘﻴﻘﺔ ﺇﻻ ﺣﻘﻴﻘﺘﻪ .ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻲ ﺇﻻ ﻭﺟﻮﺩﻩ .ﻭﻛﻞ ﻣﻮﺟﻮﺩ ﺁﺧﺮ ﻓﺈﳕﺎ ﻳﺴﺘﻤﺪ ﻭﺟﻮﺩﻩ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺟﻮﺩ ﺍﳊﻘﻴﻘﻲ ،ﻭﻳﺴﺘﻤﺪ ﺣﻘﻴﻘﺘﻪ ﻣﻦ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺬﺍﺗﻴﺔ . ﻭﻫﻲ -ﻣﻦ ﰒ -ﺃﺣﺪﻳﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ .ﻓﻠﻴﺲ ﺳﻮﺍﻩ ﻓﺎﻋﻼ ﻟﺸﻲﺀ ،ﺃﻭ ﻓﺎﻋﻼ ﰲ ﺷﻲﺀ ،ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺃﺻﻼ .ﻭﻫﺬﻩ ﻋﻘﻴﺪﺓ ﰲ ﺍﻟﻀﻤﲑ ﻭﺗﻔﺴﲑ ﻟﻠﻮﺟﻮﺩ ﺃﻳﻀﺎ . . ﻓﺈﺫﺍ ﺍﺳﺘﻘﺮ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ،ﻭﻭﺿﺢ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ،ﺧﻠﺺ ﺍﻟﻘﻠﺐ ﻣﻦ ﻛﻞ ﻏﺎﺷﻴﺔ ﻭﻣﻦ ﻛﻞ ﺷﺎﺋﺒﺔ ،ﻭﻣﻦ ﻛﻞ ﺗﻌﻠﻖ ﺑﻐﲑ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺣﺪﺓ ﺍﳌﺘﻔﺮﺩﺓ ﲝﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻔﺎﻋﻠﻴﺔ . ﺧﻠﺺ ﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺑﺸﻲﺀ ﻣﻦ ﺃﺷﻴﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ -ﺇﻥ ﱂ ﳜﻠﺺ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﻮﺟﻮﺩ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺃﺻﻼ ! -ﻓﻼ ﺣﻘﻴﻘﺔ ﻟﻮﺟﻮﺩ ﺇﻻ ﺫﻟﻚ ﺍﻟﻮﺟﻮﺩ ﺍﻹﳍﻲ .ﻭﻻ ﺣﻘﻴﻘﺔ ﻟﻔﺎﻋﻠﻴﺔ ﺇﻻ ﻓﺎﻋﻠﻴﺔ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ .ﻓﻌﻼﻡ ﻳﺘﻌﻠﻖ ﺍﻟﻘﻠﺐ ﲟﺎ ﻻ ﺣﻘﻴﻘﺔ ﻟﻮﺟﻮﺩﻩ ﻭﻻ ﻟﻔﺎﻋﻠﻴﺘﻪ !
ﻭﺣﲔ ﳜﻠﺺ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﻐﲑ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﺣﺪﺓ ،ﻭﻣﻦ ﺍﻟﺘﻌﻠﻖ ﺑﻐﲑ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ . .ﻓﻌﻨﺪﺋﺬ ﻳﺘﺤﺮﺭ ﻣﻦ ﲨﻴﻊ ﺍﻟﻘﻴﻮﺩ ،ﻭﻳﻨﻄﻠﻖ ﻣﻦ ﻛﻞ ﺍﻷﻭﻫﺎﻕ .ﻳﺘﺤﺮﺭ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﻭﻫﻲ ﺃﺻﻞ ﻗﻴﻮﺩ ﻛﺜﲑﺓ ،ﻭﻳﺘﺤﺮﺭ ﻣﻦ ﺍﻟﺮﻫﺒﺔ ﻭﻫﻲ ﺃﺻﻞ ﻗﻴﻮﺩ
ﻛﺜﲑﺓ .ﻭﻓﻴﻢ ﻳﺮﻏﺐ ﻭﻫﻮ ﻻ ﻳﻔﻘﺪ ﺷﻴﺌﺎ ﻣﱴ ﻭﺟﺪ ﺍﷲ ؟ ﻭﻣﻦ ﺫﺍ ﻳﺮﻫﺐ ﻭﻻ ﻭﺟﻮﺩ ﻟﻔﺎﻋﻠﻴﺔ ﺇﻻ ﷲ ؟ )ﺍﷲ ﺍﻟﺼﻤﺪ( . .ﻭﻣﻌﲎ ﺍﻟﺼﻤﺪ ﺍﻟﻠﻐﻮﻱ:ﺍﻟﺴﻴﺪ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﻘﻀﻰ ﺃﻣﺮ ﺇﻻ ﺑﺈﺫﻧﻪ .ﻭﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﻫﻮ ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻻ ﺳﻴﺪ ﻏﲑﻩ ،ﻓﻬﻮ ﺃﺣﺪ ﰲ ﺃﻟﻮﻫﻴﺘﻪ ﻭﺍﻟﻜﻞ ﻟﻪ ﻋﺒﻴﺪ .ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻭﺣﺪﻩ ﺑﺎﳊﺎﺟﺎﺕ ،ﺍﺠﻤﻟﻴﺐ ﻭﺣﺪﻩ ﻷﺻﺤﺎﺏ ﺍﳊﺎﺟﺎﺕ .ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻀﻲ ﰲ ﻛﻞ ﺃﻣﺮ ﺑﺈﺫﻧﻪ ،ﻭﻻ ﻳﻘﻀﻲ ﺃﺣﺪ ﻣﻌﻪ . .ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﺘﺤﻘﻘﺔ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﻛﻮﻧﻪ ﺍﻟﻔﺮﺩ ﺍﻷﺣﺪ . ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ)) :ﻗﻞ(( ،ﻗﺎﻝ :ﻣﺎ ﺃﻗﻮﻝ؟ ﻗﺎﻝ)) :ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﻭﺍﳌﻌﻮﺫﺗﲔ ﺣﲔ ﲤﹸﺴﻲ ﻭﺣﲔ ﺗﺼﺒﺢ ﺛﻼﺛﹰﺎ ﺗﻜﻔﻴﻚ ﻛﻞ ﺷﻲﺀ(( ،ﻭﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻗﺎﻝ :ﻟﻘﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺑﺘﺪﺃﺗﻪ ﻚ ﻋﻠﻰ ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﰈ ﳒﺎﺓ ﺍﳌﺆﻣﻦ؟ ﻗﺎﻝ )) :ﻳﺎ ﻋﻘﺒﺔ ،ﺃﺧﺮﺱ ﻟﺴﺎﻧﻚ ،ﻭﻟﻴﺴﻌﻚ ﺑﻴﺘﻚ ،ﻭﺍﺑ ِ ﺧﻄﻴﺌﺘﻚ(( ،ﻗﺎﻝ :ﰒ ﻟﻘﻴﲏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺑﺘﺪﺃﱐ ﻓﺄﺧﺬ ﺑﻴﺪﻱ ﻓﻘﺎﻝ)) :ﻳﺎ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ،ﺃﻻ ﺃﻋﻠﹼﻤﻚ ﺧﲑ ﺛﻼﺙ ﺳﻮﺭ ﺃﻧﺰﻟﺖ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ(( ،ﻗﺎﻝ :ﻗﻠﺖ :ﺑﻠﻰ ﺟﻌﻠﲏ ﺍﷲ ﻓﺪﺍﻙ ،ﻗﺎﻝ: ﺱ(( ،ﻗﺎﻝ :ﻓﻤﺎ ﻧﺴﻴﺘﻬﻦّ ﻣﻨﺬ ﻗﺎﻝ)) :ﻻ ﷲ ﹶﺃ َﺣ ٌﺪ(( ﻭ))ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍ ﹾﻟ ﹶﻔﹶﻠ ﹺﻖ(( ﻭ))ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍﹾﻟﻨﱠﺎ ﹺ ﻓﺄﻗﺮﺃﱐ ))ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ ﺗﻨﺴﻬﻦّ(( ،ﻭﻣﺎ ﺑﺖّ ﻟﻴﻠﺔ ﻗﻂﹼ ﺣﱴ ﺃﻗﺮﺃﻫﻦ .ﻗﺎﻝ ﻋﻘﺒﺔ :ﰒ ﻟﻘﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺑﺘﺪﺃﺗﻪ ﻓﺄﺧﺬﺕ ﺑﻴﺪﻩ ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﺧﱪﱐ ﺑﻔﻮﺍﺿﻞ ﺍﻷﻋﻤﺎﻝ؟ ﻓﻘﺎﻝ )) :ﻳﺎ ﻋﻘﺒﺔ ،ﺻِﻞ ﻣﻦ ﻗﻄﻌﻚ ،ﻭﺃﻋﻂ ﻣﻦ ﺣﺮﻣﻚ ،ﻭﺃﻋﺮﺽ ﻋﻤﻦ ﻇﻠﻤﻚ(( .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٣٤ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ٢ - ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :
ﺳﻮﺭﺓ ﺍﻻﺧﻼﺹ ﻣﻨﻬﺞ ﻟﻼﲡﺎﻩ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ﰲ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ .ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ .ﰲ ﺍﻟﻨﻌﻤﺎﺀ ﻭﺍﻟﺒﺄﺳﺎﺀ .ﻭﺇﻻ ﻓﻤﺎ ﺟﺪﻭﻯ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻏﲑ ﻣﻮﺟﻮﺩ ﻭﺟﻮﺩﺍ ﺣﻘﻴﻘﻴﺎ ،ﻭﺇﱃ ﻏﲑ ﻓﺎﻋﻞ ﰲ ﺍﻟﻮﺟﻮﺩ ﺃﺻﻼ ؟! ﻭﻣﻨﻬﺞ ﻟﻠﺘﻠﻘﻲ ﻋﻦ ﺍﷲ ﻭﺣﺪﻩ .ﺗﻠﻘﻲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ،ﻭﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﻭﺿﺎﻉ ﻭﺍﻟﻨﻈﻢ ، ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ .ﻓﺎﻟﺘﻠﻘﻲ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﻔﺮﺩﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ﻭﰲ ﺍﻟﻀﻤﲑ . ﻭﻣﻨﻬﺞ ﻟﻠﺘﺤﺮﻙ ﻭﺍﻟﻌﻤﻞ ﷲ ﻭﺣﺪﻩ . .ﺍﺑﺘﻐﺎﺀ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ،ﻭﺗﻄﻠﻌﺎ ﺇﱃ ﺍﳋﻼﺹ ﻣﻦ ﺍﳊﻮﺍﺟﺰ ﺍﳌﻌﻮﻗﺔ ﻭﺍﻟﺸﻮﺍﺋﺐ ﺍﳌﻀﻠﻠﺔ .ﺳﻮﺍﺀ ﰲ ﻗﺮﺍﺭﺓ ﺍﻟﻨﻔﺲ ﺃﻭ ﻓﻴﻤﺎ ﺣﻮﳍﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻟﻨﻔﻮﺱ .ﻭﻣﻦ ﺑﻴﻨﻬﺎ ﺣﺎﺟﺰ ﺍﻟﺬﺍﺕ ،ﻭﻗﻴﺪ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻟﺸﻲﺀ ﻣﻦ ﺃﺷﻴﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ! ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺇﺫﺍ ﺁﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ﻛﻞ ﻟﻴﻠﺔ ﲨﻊ ﻛﻔﹼﻴﻪ ﰒ ﻧﻔﺚ ﻓﻴﻬﻤﺎ ﺱ(( ،ﰒ ﳝﺴﺢ ﻬﺑﻤﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻣﻦ ﷲ ﹶﺃ َﺣ ٌﺪ(( ﻭ))ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍ ﹾﻟ ﹶﻔﹶﻠ ﹺﻖ(( ﻭ))ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍ ﹾﻟﻨﱠﺎ ﹺ ﻭﻗﺮﺃ)) :ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ ﺟﺴﺪﻩ ،ﻳﺒﺪﺃ ﻬﺑﻤﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻭﺟﻬﻪ ﻭﻣﺎ ﺃﻗﺒﻞ ﻣﻦ ﺟﺴﺪﻩ ،ﻳﻔﻌﻞ ﺫﻟﻚ ﺛﻼﺙ ﻣﺮﺍﺕ. ﻫﺬﻩ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻏﹼﺒﺔ ﰲ ﺍﻹﺩﻣﺎﻥ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ،ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻗﺪ ﲨﻌﺖ ﻣﻌﺎﱐ ﻣﻦ ﺍﻋﺘﻘﺪﻫﺎ ﺣﺮّﻡ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ ،ﻭﻷﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﺃﺧﺘﻴﻬﺎ ﺍﻟﻔﻠﻖ ﻭﺍﻟﻨﺎﺱ ﺣﺼﻦ ﺣﺼﲔ ﻣﻦ ﲨﻴﻊ ﻣﺎ ﳜﺸﺎﻩ ﺍﳌﺆﻣﻦ ﻭﳛﺬﺭﻩ ،ﻓﺎﻹﻧﺴﺎﻥ ﰲ ﻃﺒﻴﻌﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺍﳋﻮﻑ ،ﻭﻳُﺼﺎﺏ ﺃﺣﻴﺎﻧًﺎ ﺑﺸﺘّﻰ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻻﺑﺘﻼﺀﺍﺕ، ﻭﳓﻦ ﺍﻟﻌﺮﺏ ـ ﻭﻟﻸﺳﻒ ـ ﻻ ﺯﻟﻨﺎ ﻧﻠﺠﺄ ﺇﱃ ﺍﻟﺴﺤﺮﺓ ﻭﺍﳌﺸﻌﻮﺫﻳﻦ ،ﻭﻳﺘﻌﻠﻖ ﻛﺜﲑ ﻣﻨّﺎ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﻮﺍﻫﻴﺎﺕ ،ﻭﻳﺘﺮﻙ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻜﺮﱘ .ﻓﻬﺬﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﳛﺎﻓﻆ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﳌﻌﻮﺫﺗﲔ ﻭﺍﻹﺧﻼﺹ ﻋﻨﺪﻣﺎ ﻳﺄﻭﻱ ﺇﱃ ﻓﺮﺍﺷﻪ ،ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺩﺭﺱ ﻟﻨﺎ ﰲ ﺃﻥ ﻧﺘﺤﺼّﻦ ﺑﻜﺘﺎﺏ ﺍﷲ ،ﻭﻧﺘﻤﺴّﻚ ﻬﺑﺪﻯ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ. ﻭﺯﺍﺩ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻨﺎ ﺃﻥ ﺟﻌﻞ ﻫﺬﻩ ﺍﻟﺴﻮﺭ ﻗﺼﲑﺓ ،ﻭﻛﻠﻤﺎﻬﺗﺎ ﺳﻬﻠﺔ ﻳﺴﲑﺓ ،ﻻ ﺗﺘﻄﻠﺐ ﻣﻨﻚ ﺟﻬﺪًﺍ ﻭﻻ ﻋﻨﺎﺀً ،ﺇﳕﺎ ﺍﳌﻄﻠﻮﺏ ﻣﻨﻚ ـ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻦ ـ ﺃﻥ ﺗﺪﻣﻦ ﻗﺮﺍﺀﻬﺗﺎ؛ ﻟﺘﻜﻮﻥ ﻟﻚ ﺣﺼﻨًﺎ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻮﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ، ﻭﺗﻜﻮﻥ ﺑﻘﺮﺍﺀﻬﺗﺎ ﻗﺪ ﺍﺳﺘﺤﻀﺮﺕ ﰲ ﻗﻠﺒﻚ ﺃﺭﻭﻉ ﻣﻌﺎﻥ ﺟﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻨﺸﺮﻫﺎ ،ﻭﻣﻦ ﺃﺟﻠﻬﺎ ﻃﹸﺮﺩ ﻭ ُﻋﺬﹼﺏ ﻭﺃﻫﲔ ﻭ ُﺷﺮّﺩ ،ﺑﻘﻲ ﰲ ﻣﻜﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﻳﺪﻋﻮﻫﻢ ﺑﺄﻥ ﺍﷲ ﺃﺣﺪ ،ﻓﺮﺩ ﺻﻤﺪ ،ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ،ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮًﺍ ﺃﺣﺪ. ﻋﻨﺪ ﻗﻴﺎﺩﺗﻚ ﻟﺴﻴﺎﺭﺗﻚ ﺃﻭ ﰲ ﺃﻱ ﻭﻗﺖ ﻓﺮﺍﻍ ﺭﻃﹼﺐ ﻟﺴﺎﻧﻚ ﺑﺬﻛﺮ ﺍﷲ ،ﻭﺃﻛﺜِﺮ ﰲ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﳌﻌﻮﺫﺗﲔ ﻭﺍﻹﺧﻼﺹ ،ﻭﺩُﻡ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺳﺘﺰﺩﺍﺩ ﰲ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺒﻬﺎﺀ. ﷲ ﹶﺃ َﺣ ٌﺪ(( ﺃﻥ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺇﺫﺍ ﺍﺳﺘﺤﻀﺮﺕ ﻣﻊ ﻫﺬﻩ ﺍﻟﺘﻼﻭﺓ ﻣﻌﺎﱐ ﺍﻵﻳﺎﺕ ﻓﺎﺳﺘﺤﻀِﺮ ﻋﻨﺪ ﻗﺮﺍﺀﺗﻚ)) :ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ ﺍﻟﺬﻱ ﻻ ﻧﻈﲑ ﻟﻪ ﻭﻻ ﻭﺯﻳﺮ ،ﻭﻻ ﻧﺪ ﻟﻪ ﻭﻻ ﺷﺒﻴﻪ ﻭﻻ ﻋﺪﻳﻞ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﺎﻣﻞ ﰲ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ،ﺇﺫﺍ ﺍﻋﺘﻘﺪﺕ ﺫﻟﻚ :ﺃﻥ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﺬﻱ ﻻ ﻧﻈﲑ ﻟﻪ ﻭﻻ ﻭﺯﻳﺮ ،ﻭﻻ ﻧﺪ ﻟﻪ ﻭﻻ ﺷﺒﻴﻪ ﻭﻻ ﻋﺪﻳﻞ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﺎﻣﻞ ﰲ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎ ﻟﻪ ،ﻓﺄﻧﺖ ﲣﺎﻟﻒ ﺍﻟﻴﻬﻮﺩ ﰲ ﻗﻮﳍﻢ :ﻋُﺰﻳﺮ ﺍﺑﻦ ﺍﷲ ،ﻭﲣﺎﻟﻒ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻗﻮﳍﻢ :ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ،ﻭﲣﺎﻟﻒ ﺍﺠﻤﻟﻮﺱ ﰲ ﻋﺒﺎﺩﻬﺗﻢ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭﲣﺎﻟﻒ ﺍﳌﺸﺮﻛﲔ ﰲ ﻋﺒﺎﺩﻬﺗﻢ ﺍﻷﻭﺛﺎﻥ، ﷲ ﺍﻟﺼﱠ َﻤ ُﺪ(( ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺴﻴﺪ ﷲ ﹶﺃ َﺣ ٌﺪ(( ،ﻭﺍﺳﺘﺤﻀﺮ ﻋﻨﺪ ﻗﻮﻟﻚ)) :ﺍ ُ ﻓﺎﺳﺘﺤﻀﺮ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻨﺪ ﻗﺮﺍﺀﺗﻚ)) :ﹸﻗ ﹾﻞ ﻫُ ﹺﻮ ﺍ ُ ﺍﻟﺬﻱ ﹶﻛﻤُﻞ ﰲ ﺳُ ْﺆ َﺩﺩِﻩ ،ﻭﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻱ ﹶﻛﻤُﻞ ﰲ ﺷﺮﻓﻪ ،ﻭﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﹶﻛﻤُﻞ ﰲ ﻋﻈﻤﺘﻪ ،ﻭﺍﳊﻠﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﹶﻛﻤُﻞ ﰲ ﺣِﻠﻤﻪ ،ﻭﺍﻟﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﹶﻛﻤُﻞ ﰲ ﻋﻠﻤﻪ ،ﻭﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﹶﻛﻤُﻞ ﰲ ﺣﻜﻤﺘﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﹶﻛﻤُﻞ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻑ ﺴﺆْﺩﺩ .ﺳﺒﺤﺎﻥ ﻣﻦ ﻳﺼﻤﺪ ﺇﻟﻴﻪ ﺍﻟﻌﺒﺎﺩ ﰲ ﻗﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ .ﺳﺒﺤﺎﻥ ﺍﻟﺼﻤﺪ ﺍﻟﺬﻱ ﻻ ﺟﻮﻑ ﻟﻪ ،ﻭﻻ ﻳﺄﻛﻞ ﻭﻻ ﻭﺍﻟ ُ ﻳﺸﺮﺏ ،ﻭﻫﻮ ﺍﻟﺒﺎﻗﻲ ﰲ ﺧﻠﻘﻪ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ،ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮًﺍ ﺃﺣﺪ. ﺽ ﹶﺃﻧﱠﻰ َﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ َﻭﹶﻟ ٌﺪ َﻭﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﹶﻟ ُﻪ ﺻَﺎ ِﺣَﺒ ﹲﺔ ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ ﺳﺒﺤﺎﻥ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻭﻟﺪ ﻭﻻ ﻭﺍﻟﺪ ﻭﻻ ﺯﻭﺟﺔَ)) ،ﺑﺪِﻳ ُﻊ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ َﻭ َﺧﹶﻠ َﻖ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ(( ﺍﻷﻧﻌﺎﻡ ،١٠١:ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻣﺎﻟﻚ ﻛﻞ ﺷﻲﺀ ﻭﺧﺎﻟﻘﻪ ،ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺧﻠﻘﻪ ﻧﻈﲑ ﻳﺴﺎﻣﻴﻪ ﺃﻭ ﺨﺮﱡ ﺸﻖﱡ ﺍ َﻷ ْﺭﺽُ َﻭَﺗ ِ ﺨ ﹶﺬ ﺍﻟﺮﱠ ْﺣ َﻤﻦُ ﻭَﻟﹶﺪًﺍ ﹶﻟﹶﻘ ْﺪ ﹺﺟ ﹾﺌُﺘ ْﻢ ﺷَﻴْﺌﹰﺎ ﺇﹺﺩﺍ َﺗﻜﹶﺎ ُﺩ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕُ َﻳَﺘ ﹶﻔﻄﱠ ْﺮ ﹶﻥ ِﻣ ْﻨﻪُ َﻭﺗَﻨ َ ﻗﺮﻳﺐ ﻳﺪﺍﻧﻴﻪ؟! ))ﻭَﻗﹶﺎﻟﹸﻮﺍ ﺍﺗﱠ َ ﺽ ﺇﹺﻻ ﺁﺗِﻲ ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ ﺨ ﹶﺬ ﻭَﻟﹶﺪًﺍ ﺇﹺﻥ ﹸﻛ ﱡﻞ ﻣَﻦ ﻓِﻲ ﺍﻟﺴﱠ َﻤﺎﻭَﺍ ِ ﺠﺒَﺎ ﹸﻝ ﻫَﺪﺍ ﺃﹶﻥ ﺩَﻋَﻮْﺍ ﻟِﻠﺮﱠ ْﺣ َﻤ ﹺﻦ ﻭَﻟﹶﺪًﺍ َﻭﻣَﺎ ﻳَﻨﺒَﻐِﻲ ﻟِﻠﺮﱠ ْﺣ َﻤ ﹺﻦ ﺃﹶﻥ َﻳﺘﱠ ِ ﺍﹾﻟ ﹺ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﻋَﺒْﺪًﺍ ﹶﻟﹶﻘ ْﺪ ﹶﺃ ْﺣﺼَﺎ ُﻫ ْﻢ َﻭ َﻋﺪﱠﻫُ ْﻢ ﻋَﺪﺍ َﻭﻛﹸﱡﻠﻬُ ْﻢ ﺁﺗِﻴ ِﻪ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻓﹶﺮْﺩًﺍ(( ﻣﺮﱘ،٩٥- ٨٨: ﻭﻗﺎﻝ ﺭﺏّ ﺍﻟﻌﺰﺓ)) :ﻛﺬﹼﺑﲏ ﺍﺑﻦ ﺁﺩﻡ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ ،ﻭﺷﺘﻤﲏ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺫﻟﻚ ،ﻓﺄﻣﺎ ﺗﻜﺬﻳﺒﻪ ﺇﻳﺎﻱ ﻓﻘﻮﻟﻪ :ﻟﻦ ﻳﻌﻴﺪﱐ ﻛﻤﺎ ﺑﺪﺃﱐ ،ﻭﻟﻴﺲ ﺃﻭﻝ ﺍﳋﻠﻖ ﺑﺄﻫﻮﻥ ﻋﻠﻲﱠ ﻣﻦ ﺇﻋﺎﺩﺗﻪ ،ﻭﺃﻣﺎ ﺷﺘﻤﻪ ﺇﻳﺎﻱ ﻓﻘﻮﻟﻪ :ﺍﲣﺬ ﺍﷲ ﻭﻟﺪًﺍ ،ﻭﺃﻧﺎ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ،ﱂ ﺃﻟﺪ ﻭﱂ ﺃﻭﻟﺪ ،ﻭﱂ ﻳﻜﻦ ﱄ ﻛﻔﻮًﺍ ﺃﺣﺪ(( .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ﺽ َﻫﻮْﻧﹰﺎ ) َ ( ٣٥ﻭ ِﻋﺒَﺎ ُﺩ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﻤﺸُﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ْﺭ ﹺ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺽ َﻫﻮْﻧﹰﺎ ﻭَﺇﹺﺫﹶﺍ ﺧَﺎ ﹶﻃَﺒﻬُﻢُ ﺍﻟﹾ ﺠَﺎﻫِﻠﹸﻮﻥﹶ ﻗﹶﺎﻟﹸﻮﺍ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ )) َﻭ ِﻋﺒَﺎ ُﺩ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﻤﺸُﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ َﺳﻠﹶﺎﻣﹰﺎ } { ٦٣ﺍﻟﻔﺮﻗﺎﻥ ﻫﺬﻩ ﻟﻮﺣﺔ ﻗﺮﺁﻧﻴﺔ ﺭﲰﺖ ﻓﻴﻬﺎ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻭﺿﺢ ﺍﷲ ﻓﻴﻬﺎ ﻣﻌﺎﳌﻬﻢ ﻭﺻﻔﺎﻬﺗﻢ ﻭﺟﻌﻠﻬﻢ ﺃﳕﻮﺫﺟﹰﺎ ﻳﻘﺘﺪﻯ ﻬﺑﻢ
ﻭﻳﺘﺄﺳﻰ ﻬﺑﻤﻮﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻫﻢ ﺍﳌﻨﺴﻮﺑﻮﻥ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ﻓﻜﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻋﺒﺎﺩ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻟﻠﻄﺎﻏﻮﺕ ﻭﻟﻠﺸﻬﻮﺍﺕ ﻓﺈﻥ ﻫﻨﺎﻙ ﻋﺒﺎﺩﹰﺍ ﷲ ،ﻭﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻋﺒﺎﺩﹰﺍ ﻟﻠﺪﻧﻴﺎ ﻭﺍﻟﻨﺴﺎﺀ ﻓﺈﻥ ﻫﻨﺎﻙ ﻋﺒﻴﺪُ ﷲ ﻭﺣﺪﻩ . ﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺬﻳﻦ ﻳﺌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺃﻥ ﻳﻐﻮﻳﻬﻢ ﺃﻭ ﳚﺪ ﻣﻨﻔﺬﹰﺍ ﻟﻠﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﻢ ﻓﻘﺪ ﺃﻗﺴﻢ ﻛﻤﺎ ﻗﺎﻝ ﺟﻞ ﻭﻋﻼ ) :ﻗﹶﺎ ﹶﻝ ﲔ } (({ ٨٣ﺹ ﺼَ ﲔ } { ٨٢ﹺﺇﻟﱠﺎ ِﻋﺒَﺎ َﺩ َﻙ ِﻣ ْﻨﻬُﻢُ ﺍﻟﹾﻤُ ﺨْﹶﻠ ِ ﻚ ﹶﻟﺄﹸ ﹾﻏ ﹺﻮَﻳﻨﱠﻬُ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ ﹶﻓﹺﺒ ِﻌﺰﱠِﺗ َ ﻚ ِﻣ َﻦ ﺍ ﹾﻟﻐَﺎﻭﹺﻳ َﻦ((ﺍﳊﺠﺮ٤٢ ﻚ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺳُﻠﹾﻄﹶﺎﻥﹲ ﹺﺇﻻﱠ َﻣ ﹺﻦ ﺍﺗﱠَﺒ َﻌ َ ﺲ ﹶﻟ َ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) :ﹺﺇﻥﱠ ِﻋﺒَﺎﺩِﻱ ﹶﻟْﻴ َ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻧﺴﺒﻬﻢ ﺍﷲ ﺇﱃ ﺫﺍ ﺗﻪ ﲔ ﻭﴰﺎﻝ ﻭﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻣﻦ ﲢﺘﻬﻢ . ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺇﻧﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺬﻱ ﻋﻠﻢ ﺃﻬﻧﻢ ﺃﻫﻞ ﻟﺮﲪﺘﻪ ﻭﺃﻥ ﺭﲪﺘﻪ ﲢﻴﻄﻬﻢ ﻋﻦ ﳝ ِﹴ ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ ﻭَﺳَﻠﹶﺎﻡٌ َﻋﻠﹶﻰ ِﻋﺒَﺎ ِﺩ ِﻩ ﺐ ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ َﻭ ْﻋﺪُﻩُ ﻣَﺄﹾﺗِﻴﺎ( ﻣﺮﱘ ) ،٦١ﹸﻗ ﹾﻞ ﺍﹾﻟ َ ﺕ َﻋ ْﺪ ٍﻥ ﺍﻟﱠﺘِﻲ َﻭ َﻋ َﺪ ﺍﻟﺮﱠ ْﺣﻤَﺎ ﹸﻥ ِﻋﺒَﺎ َﺩﻩُ ﺑﹺﺎ ﹾﻟ َﻐ ْﻴ ﹺ ) َﺟﻨﱠﺎ ِ ﺍﻟﱠﺬِﻳ َﻦ ﺍ ﺻْﻄﹶﻔﹶﻰ( ٥٩ﺍﻟﻨﻤﻞ. ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ؟ ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﻨﺘﺴﺐ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﻫﺆﻻﺀ ﻣﺎ ﻋﻠﻴﻚ ﺇﻻ ﻼ ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﻦ ﻳﻘﻮﻝ :ﺃﻧﺎ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻭﻟﻜﻦ ﺃﻓﻌﺎﻟﻪ ﺗﻘﻮﻝ ﻏﲑ ﺫﻟﻚ ﺃﻥ ﺗﺘﺼﻒ ﺑﺼﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻗﻮ ﹰﻻ ﻭﻋﻤ ﹰ ﺽ َﻫﻮْﻧﹰﺎ(( ﺃﻭﻝ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﻬﺗﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) :ﻭﻋﺒَﺎ ُﺩ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﻤﺸُﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﺇﻥﹼ ﺻﻔﺔ ﺍﳌﺸﻲ ﳍﺎ ﻋﻨﺪ ﺍﷲ ﻗﻴﻤﺔ ﻷﻬﻧﺎ ﺗﻌﱪ ﻋﻤﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﺸﺎﻋﺮ ﻭﺃﺧﻼﻕ ﻓﺎﳌﺘﻜﱪﻭﻥ ﻭﺍﳌﺘﺠﱪﻭﻥ ﳍﻢ ﻣﺸﻴﺔ ﻭﺍﳌﺘﻮﺍﺿﻌﻮﻥ ﳍﻢ ﻣﺸﻴﺔ ﻛﻞ ﳝﺸﻲ ﻣﻌﱪﹰﺍ ﻋﻤﺎ ﰲ ﺫﺍﺗﻪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﳝﺸﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﻮﻧﹰﺎ ﻣﺘﻮﺍﺿﻌﲔ ﻫﻴّﻨﲔ ﻟﻴّﻨﲔ ﳝﺸﻮﻥ ﺑﺴﻜﻴﻨ ٍﺔ ﻭﻭﻗﺎﺭ ﺑﻼ ﲡﱪ ﻭﺍﺳﺘﻜﺒﺎﺭ ﻭﻻ ﻳﺴﺘﻌﻠﻮﻥ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ . ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﳝﺸﻮﻥ ﻣﺸﻴﺔ ﻣﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﻦ ﺍﻷﺭﺽ ﺧﺮﺝ ﻭﺇﱃ ﺍﻷﺭﺽ ﻳﻌﻮﺩ ))ﻣِﻨْﻬَﺎ َﺧﹶﻠ ﹾﻘﻨَﺎ ﹸﻛ ْﻢ َﻭﻓِﻴﻬَﺎ ُﻧﻌِﻴ ُﺪ ﹸﻛ ْﻢ َﻭ ِﻣْﻨﻬَﺎ ﺨ ﹺﺮﺟُﻜﹸ ْﻢ ﺗَﺎ َﺭ ﹰﺓ ﺃﹸﺧْﺮَﻯ((ﻃﻪ٥٥ ﻧُ ْ ﺍﻋﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻧﻪ ﻟﻴﺲ ﻣﻌﲎ ﳝﺸﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﻮﻧﹰﺎ ﺃﻬﻧﻢ ﳝﺸﻮﻥ ﻣﺘﻤﺎﻭﺗﲔ ﻣﻨﻜﺴﻲ ﺍﻟﺮﺅﻭﺱ ﻛﻤﺎ ﻳﻔﻬﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻓﻬﺬﺍ ﺭﺳﻮﻝ ﻯ ﻭﺃﺣﺴﻨﻬﺎ ﻭﺃﺳﻜﻨﻬﺎ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﺃﺳﺮﻉ ﺍﻟﻨﺎﺱ ﻣﺸﻴﺔ ً ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ: )ﻣﺎ ﺭﺃﻳﺖ ﺷﻴﺌﹰﺎ ﺃﺣﺴﻦ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﻛﺄﻥ ﺍﻟﺸﻤﺲ ﲡﺮﻱ ﰲ ﻭﺟﻬﻪ ،ﻭﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰﺍ ﺃﺳﺮﻉ ﰲ ﻣﺸﻴﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﻛﺄﳕﺎ ﺍﻷﺭﺽ ﺗﻄﻮﻯ ﻟﻪ (. ﻼ ﳝﺸﻲ ﺭﻭﻳﺪﹰﺍ ﻣﻄﺎﻃﺄ ﺍﻟﺮﺃﺱ ﻓﻘﺎﻝ :ﻣﺎﻟﻚ ﺃﺃﻧﺖ ﻣﺮﻳﻀﹰﺎ ؟ ﻗﺎﻝ :ﻻ ﻓﻌﻼﻩ ﺑﺎﻟﺪﺭﺓ ﻭﺃﻣﺮﻩ ﺃﻥ ﻭﺭﺃﻯ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺟ ﹰ ﳝﺸﻲ ﻣﺸﻴﺔ ﺍﻷﻗﻮﻳﺎﺀ . ﻭﺭﺃﺕ ﺃﺣﺪ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ﺷﺒﺎﺑﹰﺎ ﳝﺸﻮﻥ ﻣﺘﻤﺎﻭﺗﲔ ﻓﻘﺎﻟﺖ ﻣﻦ ﻫﺆﻻﺀ ؟ ﻗﺎﻟﻮﺍ ﺍﻟﻨﺴّﺎﻙ ﺍﻟﺰﻫﺎﺩ. ﻓﻘﺎﻟﺖ :ﻟﻘﺪ ﺭﺃﻳﺖ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻫﺆﻻﺀ ﻭﺍﻟﻘﺮﺁﻥ ﻬﻧﻰ ﻋﻦ ﻣﺸﻲ ﺍﳌﺮﺡ ﻭﺍﻟﺒﻄﺮ ﺠﺒَﺎ ﹶﻝ ﺽ ﻭَﻟﹶﻦ َﺗ ْﺒﻠﹸ ﹶﻎ ﺍﹾﻟ ﹺ ﻕ ﺍ َﻷ ْﺭ َ ﺨ ﹺﺮ َ ﻚ ﻟﹶﻦ َﺗ ْ ﺽ َﻣﺮَﺣﹰﺎ ﹺﺇﻧﱠ َ ﺶ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ ﻭﺍﻟﻔﺨﺮ ﻭﺍﻻﺧﺘﻴﺎﻝ ﻗﺎﻝ ﺗﻌﺎﱃ َ )) :ﻭ ﹶﻻ َﺗ ْﻤ ﹺ ﻃﹸﻮ ﹰﻻ(( ﺍﻹﺳﺮﺍﺀ٣٧ ﺨﺘَﺎ ﹴﻝ ﹶﻓ ﺨُﻮ ﹴﺭ ﺤﺐﱡ ﹸﻛﻞﱠ ُﻣ ْ ﺽ َﻣﺮَﺣﹰﺎ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ ُﻳ ِ ﺶ ﻓِﻲ ﺍﹾﻟﹶﺄ ْﺭ ﹺ ﺱ َﻭﻟﹶﺎ َﺗ ْﻤ ﹺ ﺼﻌﱢ ْﺮ َﺧﺪﱠ َﻙ ﻟِﻠﻨﱠﺎ ﹺ ﻭﻫﺬﺍ ﻟﻘﻤﺎﻥ ﻳﻮﺻﻲ ﺍﺑﻨﻪ )) َﻭﻟﹶﺎ ُﺗ َ ((ﻟﻘﻤﺎﻥ١٨
ﻻ ُﺗ ِﻤ ﹾﻞ ﻭﺟﻬﻚ ﻋﻦ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻛﻠﱠﻤﺘﻬﻢ ﺃﻭ ﻛﻠﻤﻮﻙ؛ ﺍﺣﺘﻘﺎ ًﺭ ﺍ ﻣﻨﻚ ﳍﻢ ﻭﺍﺳﺘﻜﺒﺎﺭًﺍ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﲤﺶ ﰲ ﺍﻷﺭﺽ ﺑﲔ ﺍﻟﻨﺎﺱ ﳐﺘﺎﻻ ﻣﺘﺒﺨﺘﺮًﺍ ،ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﻣﺘﻜﱪ ﻣﺘﺒﺎﻩ ﰲ ﻧﻔﺴﻪ ﻭﻫﻴﺌﺘﻪ ﻭﻗﻮﻟﻪ. ﻭﻻ ﺗﻜﻠﻢ ﺍﻟﻨﺎﺱ ﻭﺃﻧﺖ ﻣﻌﺮﺽ ﻋﻨﻬﻢ ﺑﻞ ﺃﻗﺒﻞ ﻋﻠﻴﻬﻢ ﺑﻮﺟﻬﻚ ﻭﺗﻮﺍﺿﻊ ﻭﺍﺑﺘﺴﻢ ﻓﺎﻻﺑﺘﺴﺎﻣﺔ ﺻﺪﻗﺔ ﻭﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﳐﺘﺎ ﹴﻝ ﻓﺨﻮﺭ ،ﺍﳌﺨﺘﺎﻝ ﺍﻟﺬﻱ ﻳُﻈﻬﺮ ﺃﺛﺮ ﺍﻟﻜﱪ ﰲ ﺃﻓﻌﺎﻟﻪ. ﻭﺍﻟﻔﺨﻮﺭ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﺛﺮ ﺍﻟﻜﱪ ﰲ ﺃﻗﻮﺍﳍﻮﺍﷲ ﳛﺐ ﺍﳌﺘﻮﺍﺿﻊ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻗﺪﺭ ﻧﻔﺴﻪ ﻭﻻ ﳛﺘﻘﺮ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻋﻮﻭﻳﻘﻮﻝ: ) ﺍﻟﻠﻬﻢ ﺃﺣﻴﻴﲏ ﻣﺴﻜﻴﻨﺎﹰ ﻭﻣﺘﲏ ﻣﺴﻜﻴﻨﺎﹰ ﻭﺃﺣﺸﺮﱐ ﰲ ﺯﻣﺔ ﺍﳌﺴﺎﻛﲔ ( ﺭﻭﻯ ﺍﻻﻣﺎﻡ ﺃﲪﺪ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﻣﻦ ﺗﻌﻈﻢ ﰲ ﻧﻔﺴﻪ ﺃﻭ ﺍﺧﺘﺎﻝ ﰲ ﻣﺸﻴﺘﻪ ﻟﻘﻲ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﻏﻀﺒﺎﻥ (( ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ) :ﺑﻴﻨﻤﺎ ﺭﺟﻞ ﳑﻦ ﻗﺒﻠﻜﻢ ﻳﺘﺒﺨﺘﺮ ﳝﺸﻲ ﰲ ﺑﺮﺩﺗﻪ ﻗﺪ ﺃﻋﺠﺒﺘﻪ ﻧﻔﺴﻪ ﻓﺨﺴﻒ ﺍﷲ ﺑﻪ ﺍﻷﺭﺽ ﻓﻬﻮ ﻳﺘﺠﻠﺠﻞ ﻓﻴﻬﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ( ﺇﺫﹰﺍ ﻋﻼﻡ ﻳﺘﻜﱪ ﺍﻟﻨﺎﺱ ﻋﻼﻡ ﻳﺘﻤﻴﺰﻭﻥ ﻋﻼﻡ ﻳﺴﺘﻌﻠﻮﻥ ﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺑﺄﻣﻮﺍﳍﻢ ﻭﻣﻨﺎﺻﺒﻬﻢ ﻭﻟﻮ ﻧﻈﺮﻭﺍ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﻟﻮﺟﺪﻭﺍ ﺃﻥ ﺃﺑﺎﻫﻢ ﺍﳌﺎﺀ ﺍﳌﻬﲔ ﻭﺟﺪّﻫﻢ ﺍﻟﺘﺮﺍﺏ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) :ﻭﺑﺪﺃ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﲔ ،ﰒ ﺟﻌﻞ ﻧﺴﻠﻪ ﻣﻦ ﺳﻼﻟ ٍﺔ ﻣﻦ ﻣﺎ ٍﺀ ﻣﻬﲔ (. ﺭﺃﻯ ﻣﻄﺮﻑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺣﺪ ﺍﻷﻣﺮﺍﺀ ﳝﺸﻲ ﻣﺘﺒﺨﺘﺮﹰﺍ ﻓﻨﻬﺎﻩ ﻭﻗﺎﻝ ﻫﺬﻩ ﻣﺸﻴﺔﹲ ﻳﺒﻐﻀﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ ﻟﻪ :ﺃﻣﺎ ﺗﻌﺮﻓﲏ ؟ ﻗﺎﻝ :ﻧﻌﻢ ﺃﻋﺮﻓﻚ ..ﻭﺃﻋﺮﻑ ﻣﻦ ﺃﻧﺖ .ﺍﻧﺖ ﺍﻟﺬﻱ ﺃﻭﻟﻚ ﻧﻄﻔﺔ ﻣﺬﺭﺓ ،ﻭﺁﺧﺮﻙ ﺟﻴﻔﺔﹸ ﻗﺬﺭﻩ ،ﻭﺃﻧﺖ ﻣﻊ ﺫﻟﻚ ﲢﻤﻞ ﺍﻟﻌﺬﺭﻩ ﻓﻴﺎ ﻋﺠﺒﹰﺎ ﳑﻦ ﺧﺮﺝ ﻣﻦ ﳎﺮﻯ ﺍﻟﺒﻮﻝ ﻣﺮﺗﲔ ﻛﻴﻒ ﻳﺘﻜﱪ . ﻭﻻ ﳝﺸﻲ ﻓﻮﻕ ﺍﻷﺭﺽ ﺇﻻ ﺗﻮﺍﺿﻌﹰﺎ ﻓﻜﻢ ﲢﺘﻬﺎ ﻗﻮﻡ ﻫ ُﻢ ﻣﻨﻚ ﺃﺭﻓ ُﻊ ...ﻭﺇﻥ ﻛﻨﺖ ﻋ ﹴﺰ ﻭﺟﺎ ٍﻩ ﻭﻣﻨﻌٍﺔ ... ... ... ...ﻓﻜﻢ ﻣﺎﺕ ﻣﻦ ﻗﻮ ﹴﻡ ﳘﻮ ﻣﻨﻜﻢ ﺃﻗﻨ ُﻊ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪ ﺍﳌﺘﻮﺍﺿﻌﲔ ﻛﺎﻥ ﳝﺸﻲ ﺧﻠﻒ ﺃﺻﺤﺎﺏ ﻛﻮﺍﺣ ٍﺪ ﻣﻨﻬﻢ ﻭﻛﺎﻥ ﳚﻠﺲ ﻻ ﻳﺘﻤﻴﺰ ﻋﻠﻴﻬﻢ ،ﺣﱴ ﺃﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺮﻳﺐ ﻟﻴﺄﰐ ﻓﻴﻘﻮﻝ ﺃﻳﻜﻢ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﻛﺎﻥ ﰲ ﺑﻴﺘﻜﻢ ﰲ ﻣﻬﻨﺔ ﺃﻫﻠﻪ ،ﻳﺮﻗﻊ ﺛﻮﺑﻪ ﻭﳜﺼﻒ ﻧﻌﻠﻪ ﻭﳛﻠﺐ ﺷﺎﺗﻪ . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٣٦ﻭَﺇﹺﺫﹶﺍ ﺧَﺎ ﹶﻃَﺒﻬُﻢُ ﺍﻟﹾ ﺠَﺎﻫِﻠﹸﻮﻥﹶ ﻗﹶﺎﻟﹸﻮﺍ َﺳﻠﹶﺎﻣﹰﺎ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﳝﺸﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻫﻮﻧﹰﺎ ﻭﺇﺫﺍ ﺧﺎﻃﺒﻬﻢ ﺍﳉﺎﻫﻠﻮﻥ ﻗﺎﻟﻮﺍ ﺳﻼﻣﹰﺎ . ﻓﻬﻢ ﻻ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﲪﺎﻗﺔ ﺍﳊﻤﻘﻰ ﻭﺳﻔﻪ ﺍﻟﺴﻔﻬﺎﺀ ﻭﻳﺘﺮﻓﻌﻮﻥ ﻋﻦ ﺍﻟﺮﺩ ﻋﻦ ﻛﻞ ﺳﺐ ﻭﺷﺘﻢ ﻭﺍﺳﺘﻬﺰﺍﺀ ﺇﳕﺎ ﻫﻢ ﺃﻛﺮﻡ ﻭﺃﺭﻓﻊ " ﻭﺇﺫﺍ ﺧﺎﻃﺒﻬﻢ ﺍﳉﺎﻫﻠﻮﻥ ﻗﺎﻟﻮﺍ ﺳﻼﻣﹰﺎ.
ﻺ ْﻧﺴَﺎ ِﻥ َﻋﺪُﻭّﹰﺍ ﻣﱡﺒﹺﻴﻨﹰﺎ ﺴﻦُ ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ﻳَﻨ َﺰ ﻍﹸ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ِﻟ ِ ﻭﻗﺎﻝ ﺗﻌﺎﱃ َ )):ﻭﻗﹸﻞ ﻟﱢ ِﻌﺒَﺎﺩِﻱ ﻳَﻘﹸﻮﻟﹸﻮ ﹾﺍ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﹶﺃ ْﺣ َ ((ﺍﻹﺳﺮﺍﺀ٥٣ ﻭﻗﻞ ﻟﻌﺒﺎﺩﻱ ﺍﳌﺆﻣﻨﲔ ﻳﻘﻮﻟﻮﺍ ﰲ ﲣﺎﻃﺒﻬﻢ ﻭﲢﺎﻭﺭﻫﻢ ﺍﻟﻜﻼﻡ ﺍﳊﺴﻦ ﺍﻟﻄﻴﺐ؛ ﻓﺈﻬﻧﻢ ﺇﻥ ﱂ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ ﺃﻟﻘﻰ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﳋﺼﺎﻡ .ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻛﺎﻥ ﻟﻺﻧﺴﺎﻥ ﻋﺪﻭًﺍ ﻇﺎﻫﺮ ﺍﻟﻌﺪﺍﻭﺓ. ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻗﺎﻝ ) :ﱂ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﺣﺸﺎ ﻭﻻ ﻣﺘﻔﺤﺸﺎ ،ﻭﻛﺎﻥ ﻳﻘﻮﻝ: ﺇﻥ ﻣﻦ ﺧﻴﺎﺭﻛﻢ ﺃﺣﺴﻨﻜﻢ ﺃﺧﻼﻗﺎ ( ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ. ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ) :ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺃﺛﻘﻞ ﰲ ﻣﻴﺰﺍﻥ ﺍﳌﺆﻣﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺧﻠﻖ ﺣﺴﻦ، ﻭﺇﻥ ﺍﷲ ﻟﻴﺒﻐﺾ ﺍﻟﻔﺎﺣﺶ ﺍﻟﺒﺬﻱﺀ( ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ. ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ " :ﺇﻥ ﺍﳌﺆﻣﻦ ﻟﻴﺪﺭﻙ ﲝﺴﻦ ﺍﳋﻠﻖ ﺩﺭﺟﺔ ﺍﻟﺼﺎﺋﻢ ﻭﺍﻟﻘﺎﺋﻢ " ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ. ﻋﻦ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) :ﺣﺴﻦ ﺍﳋﻠﻖ ﺧﻠﻖ ﺍﷲ ﺍﻷﻋﻈﻢ(. ﺇﻥ ﺩﻋﺎﻣﺔ ﺣﺴﻦ ﺍﳋﻠﻖ ﺍﻟﱵ ﻬﺑﺎ ﻳﻘﻮﻡ ،ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻄﻴﺒﺔ ﻭﻣﺪﺍﺭﺍﺓ ﺍﻟﺴﻔﻬﺎﺀ ،ﻭﻗﺪ ﺍﻣﱳ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﺒﻴﻪ ﺖ ﹶﻟ ُﻬ ْﻢ َﻭﹶﻟ ْﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻥ ﺟﻌﻠﻪ ﻟﻴﻨﺎ ﻣﻊ ﺍﻟﻘﻮﻡ ﻏﲑ ﻓﻆ ﻭﻻ ﻋﻨﻴﻒ ﻭﻻ ﺟﺒﺎﺭ ﻓﻘﺎﻝ) :ﻓﹶﺒﹺﻤَﺎ َﺭ ْﺣ َﻤ ٍﺔ ِﻣ ْﻦ ﺍﻟﻠﱠ ِﻪ ِﻟْﻨ َ ﻚ(ﺁﻝ ﻋﻤﺮﺍﻥ ١٥٩؛ ﻭﻧﺼﺢ ﻣﻮﺳﻰ ﻭﺃﺧﺎﻩ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺇﺫ ﺐ ﻟﹶﺎﻧْﻔﹶﻀﱡﻮﺍ ِﻣ ْﻦ َﺣ ْﻮِﻟ َ ﻆ ﺍ ﹾﻟ ﹶﻘ ﹾﻠ ﹺ ﺖ ﻓﹶﻈًّﺎ ﹶﻏﻠِﻴ ﹶ ﻛﹸ ْﻨ َ ﺃﺭﺳﻠﻬﻤﺎ ﺇﱃ ﻓﺮﻋﻮﻥ )ﹶﻓﻘﹸﻮﻟﹶﺎ ﹶﻟﻪُ ﹶﻗ ْﻮﻟﹰﺎ ﻟﹶﻴﱢﻨًﺎ ﹶﻟ َﻌﻠﱠﻪُ َﻳَﺘ ﹶﺬﻛﱠﺮُ ﹶﺃ ْﻭ ﻳَﺨْﺸَﻰ( ﻃﻪ .٤٤ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ : ) ﺇﻥ ﺍﷲ ﺭﻓﻴﻖ ﳛﺐ ﺍﻟﺮﻓﻖ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ (ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ. ) ﺇﻥ ﺍﷲ ﺭﻓﻴﻖ ﳛﺐ ﺍﻟﺮﻓﻖ ،ﻭﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﻣﺎ ﻻ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﻌﻨﻒ ﻭﻣﺎ ﻻ ﻳﻌﻄﻲ ﻋﻠﻰ ﺳﻮﺍﻩ ( ﻣﺴﻠﻢ. " ﻣﻦ ﺃﻋﻄﻲ ﺣﻈﻪ ﻣﻦ ﺍﻟﺮﻓﻖ ﻓﻘﺪ ﺃﻋﻄﻲ ﺣﻈﻪ ﻣﻦ ﺍﳋﲑ ،ﻭﻣﻦ ﺣﺮﻡ ﺣﻈﻪ ﻣﻦ ﺍﻟﺮﻓﻖ ﻓﻘﺪ ﺣﺮﻡ ﺣﻈﻪ ﻣﻦ ﺍﳋﲑ". " ﺃﻻ ﺃﺧﱪﻛﻢ ﲟﻦ ﳛﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ،ﺃﻭ ﲟﻦ ﲢﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ؟ ﲢﺮﻡ ﻋﻠﻰ ﻛﻞ ﻫﲔ ﻟﲔ ﺳﻬﻞ". ﺴَﻨﺔﹸ َﻭﻟﹶﺎ ﺍﻟﺴﱠﻴﱢﹶﺌ ﹸﺔ ﺍ ْﺩﹶﻓ ْﻊ ﺑﹺﺎﻟﱠﺘِﻲ ِﻫ َﻲ ﺤَ ﺴَﺘﻮﹺﻱ ﺍﻟﹾ َ ﻭﺣﺴﻦ ﺍﻟﻜﻼﻡ ﻣﻊ ﺍﻷﻋﺪﺍﺀ ﻳﻄﻔﺊ ﺧﺼﻮﻣﺘﻬﻢ ﻭﻳﻜﺴﺮ ﺷﻮﻛﺘﻬﻢ )) َﻭﻟﹶﺎ َﺗ ْ ﻚ َﻭَﺑﻴَْﻨﻪُ ﻋَﺪَﺍﻭَﺓﹲ ﹶﻛﹶﺄﻧﱠﻪُ َﻭِﻟﻲﱞ ﺣَﻤِﻴﻢٌ (( ﻓﺼﻠﺖ ٣٤ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺴﻦُ ﻓﹶﺈﹺﺫﹶﺍ ﺍﻟﱠﺬِﻱ َﺑ ْﻴَﻨ َ ﹶﺃ ْﺣ َ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٣٧ﻭَﺍﻟﱠﺬِﻳﻦَ ﻳَﺒﹺﻴﺘُﻮﻥﹶ ِﻟ َﺮﺑﱢ ﹺﻬ ْﻢ ُﺳﺠﱠﺪﹰﺍ َﻭِﻗﻴَﺎﻣﹰﺎ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻫﺆﻻﺀ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺭﺃﻳﻨﺎ ﺣﺎﳍﻢ ﻣﻊ ﺃﻧﻔﺴﻬﻢ ﻭﻫﻮ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻻ ﺍﻟﻔﺨﺮ ﻭﻻ ﺍﻟﻜﱪﻳﺎﺀ ﻭﺣﺎﳍﻢ ﻣﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺟﻬﻞ ﺍﻟﺴﻔﻬﺎﺀ . ﰒ ﺍﻧﻈﺮﻭﺍ ﺣﺎﳍﻢ ﻣﻊ ﺭﻬﺑﻢ ﺇﺫﺍ ﺧﻴّﻢ ﺍﻟﻠﻴﻞ ﻭﺃﺭﺧﻰ ﺳﺪﻭﻟﻪ ﺇﺫﺍ ﺃﻭﻯ ﺍﻟﻨﺎﺱ ﺇﱃ ﻓﺮﺷﻬﻢ ﻛﺎﻥ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻣﻊ ﺭﻬﺑﻢ )) ﻳﺒﻴﺘﻮﻥ ﻟﺮﻬﺑﻢ ﺳﺠﺪﹰﺍ ﻭﻗﻴﺎﻣﹰﺎ (( ﺑﻴﻨﻤﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻏﻔﻼﻬﺗﻢ ﻧﺎﺋﻤﻮﻥ ﻭﰲ ﺳﻬﺮﻫﻢ ﻣﺎﺟﻨﻮﻥ ﻫﻨﺎﻙ ﻋﺒﺎﺩ ﻳﺒﻴﺘﻮﻥ ﻟﺮﻬﺑﻢ ﺳﺠﺪﹰﺍ ﻭﻗﻴﺎﻣﹰﺎ ،ﺇﻬﻧﻢ ﻳﻀﻌﻮﻥ
ﺍﳉﺒﺎﻩ ﺍﻟﱵ ﱂ ﺗﻨﺤﲏ ﳌﺨﻠﻮﻕ ﻳﻀﻌﻮﻬﻧﺎ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺭﺍﻛﻌﺔ ﺳﺎﺟﺪﺓ ﺧﺎﺷﻌﺔ ﺧﺎﺋﻔﺔ ﻃﺎﺋﻌﺔ ﺴَﺘ ﹾﻜﹺﺒﺮُﻭ ﹶﻥ ((ﺍﻟﺴﺠﺪﺓ١٥ ﺤ ْﻤ ِﺪ َﺭﺑﱢ ﹺﻬ ْﻢ َﻭ ُﻫ ْﻢ ﻟﹶﺎ َﻳ ْ ))ﹺﺇﻧﱠﻤَﺎ ﻳُ ْﺆ ِﻣﻦُ ﺑﹺﺂﻳَﺎﺗِﻨَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹸﺫﻛﱢﺮُﻭﺍ ﹺﺑﻬَﺎ ﺧَﺮﱡﻭﺍ ُﺳ ﺠﱠﺪﹰﺍ َﻭ َﺳﺒﱠ ﺤُﻮﺍ ﹺﺑ َ ﻭﻫﻢ ﻗﻴﺎﻣﺎ ﻳﺘﻠﻮﻥ ﺃﻳﺎﺕ ﺍﷲ ﻳﺴﺄﻟﻮﻧﻪ ﺍﳉﻨﻪ ﻭﻳﺴﺘﻌﻴﺬﻭﻥ ﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺭ. ﺇﻬﻧﻢ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻟﻴﺲ ﻃﻠﺒﹰﺎ ﳌﺮﺿﺎﺓ ﺍﺣﺪ ﻭﻻ ﻹﻳﺘﻐﺎﺀ ﳏﻤﺪﺓ ﺍﻭ ﺷﻬﺮﺓ ﻭﺇﳕﺎ ﻳﺒﻴﺘﻮﻥ ﻟﺮﻬﺑﻢ ﺳﺠّﺪﹰﺍ ﻭﻗﻴﺎﻣﹰﺎ ﻳﺒﺘﻐﻮﻥ ﻭﺟﻬﻪ ﻳﺮﺟﻮﻥ ﺭﲪﺘﻪ ﻭﳜﺎﻓﻮﻥ ﻋﺬﺍﺑﻪ . ﺴَﺘﻮﹺﻱ ﺤ ﹶﺬﺭُ ﺍﻟﹾﺂ ِﺧ َﺮ ﹶﺓ ﻭَﻳَﺮْﺟُﻮ َﺭ ْﺣ َﻤ ﹶﺔ َﺭﺑﱢ ِﻪ ﹸﻗ ﹾﻞ َﻫ ﹾﻞ َﻳ ْ ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻘﺎﺋﻞ ﻋﻨﻬﻢ ))ﹶﺃﻣﱠ ْﻦ ﻫُ َﻮ ﻗﹶﺎﻧﹺﺖٌ ﺁﻧَﺎﺀ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﺳَﺎﺟﹺﺪﹰﺍ َﻭﻗﹶﺎﺋِﻤﹰﺎ َﻳ ْ ﺏ ((ﺍﻟﺰﻣﺮ٩ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻟﹶﺎ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﹺﺇﻧﱠﻤَﺎ َﻳَﺘ ﹶﺬﻛﱠﺮُ ﹸﺃ ْﻭﻟﹸﻮﺍ ﺍ ﹾﻟﹶﺄ ﹾﻟﺒَﺎ ﹺ ﳌﺎ ﺃﺭﺷﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﻟﻴﺎﺀﻩ ﺇﱃ ﺻﻔﺔ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺣﺎﳍﻢ ﺑﺎﻟﻨﻬﺎﺭ ،ﻣﻦ ﺗﺮﻙ ﺍﻹﻳﺬﺍﺀ ﻭﺍﻟﻌﺪﻭﺍﻥ ﻣﺒﺎﺩﺃﺓ ﻭﺟﺰﺍﺀ، ﻋﻘﺐ ﺑﺬﻛﺮ ﺻﻔﺎﻬﺗﻢ ﺑﺎﻟﻠﻴﻞ ﺳﺠﻮﺩﺍ ﻭﻗﻴﺎﻣﺎ )ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻳَﺒﹺﻴﺘُﻮﻥﹶ ِﻟ َﺮﺑﱢ ﹺﻬ ْﻢ ﺳُ ﺠﱠﺪًﺍ َﻭِﻗﻴَﺎﻣًﺎ (؛ ﻓﺘﻜﺎﻣﻞ ﺑﺬﻟﻚ ﻳﻮﻡ ﺍﳌﺆﻣﻦ ﻟﻴﻠﻪ ﻭﻬﻧﺎﺭﻩ ،ﺳﺮﻩ ﻭﻋﻼﻧﻴﺘﻪ ،ﺑﺮﺍ ﺑﺎﳋﻠﻖ ﻭﻗﻴﺎﻣﺎ ﲝﻖ ﺍﳋﺎﻟﻖ. ﺇﻥ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﺃﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﻌﺪ ﺍﳌﻔﺮﻭﺿﺎﺕ ،ﻷﻥ ﺍﻟﻌﺒﺪ ﳜﻠﻮ ﻓﻴﻪ ﺇﱃ ﺭﺑﻪ ﺩﻭﻥ ﺭﻳﺎﺀ ﺃﻭ ﺗﺴﻤﻴﻊ ،ﻭﻳﺪﻋﻮﻩ ﻭﻳﺘﻀﺮﻉ ﻟﻪ ﺑﻄﻤﺄﻧﻴﻨﺔ ﻧﻔﺲ ﻭﻫﺪﻭﺀ ﺑﺎﻝ ﻭﺧﺸﻮﻉ ﻗﻠﺐ ،ﺧﺎﻟﻴﺎ ﻣﻦ ﳘﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻭﺷﻮﺍﺋﺐ ﺍﳊﻴﺎﺓ ﻭﺷﻮﺍﻏﻞ ﺍﻟﻜﺴﺐ ﻭﺍﻷﻫﻞ ﻭﺍﻟﻮﻟﺪ، ﻓﺘﻜﻮﻥ ﻋﺒﺎﺩﺗﻪ ﺃﺷﺪ ﺇﺧﻼﺻﺎ ﻭﺩﻋﺎﺅﻩ ﺃﻛﺜﺮ ﺻﺪﻗﺎ ،ﻭﻣﻮﻗﻔﻪ ﻣﻦ ﺭﺑﻪ ﺃﺑﻠﻎ ﻗﺮﺑﺎ ،ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ) :ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ﻭﻫﻮ ﺳﺎﺟﺪ ،ﻓﺄﻛﺜﺮﻭﺍ ﺍﻟﺪﻋﺎﺀ ( ،ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﻛﻤﺎ ﺗﺮﺷﺪ ﺇﻟﻴﻪ ﺍﻵ ﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻓﺬﻟﻚ ﺍﻟﻔﻮﺯ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻨﺠﺢ ﺍﻟﻮﻓﲑ؛ ﺃﺧﺮﺝ ﻣﺎﻟﻚ ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻫﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ" : ﻳﻨﺰﻝ ﺭﺑﻨﺎ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺣﲔ ﻳﺒﻘﻰ ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ ﻓﻴﻘﻮﻝ :ﻣﻦ ﻳﺪﻋﻮﱐ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ ،ﻣﻦ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ ،ﻣﻦ ﻳﺴﺘﻐﻐﻔﺮﱐ ﻓﺄﻏﻔﺮ ﻟﻪ؟ ". ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻨﺒﺴﺔ ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ " :ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺮﺏ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ،ﻓﺈﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺗﻜﻮﻥ ﳑﻦ ﻳﺬﻛﺮ ﺍﷲ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻓﻜﻦ " . ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻳﻀﺎ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﻗﺎﻝ :ﻗﻴﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻱ ﺍﻟﺪﻋﺎﺀ ﺃﲰﻊ – ﺃﻱ ﺃﺭﺟﻰ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ -؟ ﻗﺎﻝ) ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﺍﻷﺧﲑ ﻭﺩﺑﺮ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺎﺕ( . ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﺗﺘﺠﺎﰱ ﺟﻨﻮﻬﺑﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ ﻳﺪﻋﻮﻥ ﺭﻬﺑﻢ ﺧﻮﻓﹰﺎ ﻭﻃﻤﻌﹰﺎ ﺭﻭﻯ ﺍﻻﻣﺎﻡ ﺍﲪﺪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ))ﻋﺠﺐ ﺭﺑﻨﺎ ﺗﻌﺎﱃ ﻣﻦ ﺭﺟﻠﲔ ﺭﺟﻞ ﺛﺎﺭ ﻋﻦ ﻭﻃﺎﺋﻪ ﻭﳊﺎﻓﻪ ﻣﻦ ﺑﲔ ﺍﻫﻠﻪ ﺍﱃ ﺻﻼﺗﻪ ﻓﻴﻘﻮﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺍﻧﻈﺮﻭﺍ ﺍﱃ ﻋﺒﺪﻱ ﺛﺎﺭ ﻋﻦ ﻓﺮﺍﺷﻪ ﻭﻭﻃﺎﺋﻪ ﺭﻏﺒﺔﹰﻓﻴﻤﺎ ﻋﻨﺪﻱ ﻭﺷﻔﻘﺔﹰﳑﺎ ﻋﻨﺪﻱ ﻭﺭﺟﻞ ﻏﺰﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﰒ ﺇﻬﻧﺰﻡ ﺍﺻﺤﺎﺑﻪ ﻓﺮﺟﻊ ﺣﱴ ﻳﻬﺮﻳﻖ ﺩﻣﻪ ﻓﻴﻘﻮﻝ ﺍﷲ ﺍﻧﻈﺮﻭﺍ ﺍﱃ ﻋﺒﺪﻱ ﺭﺟﻊ ﺭﺟﺎﺀ ﻓﻴﻤﺎ ﻏﻨﺪﻱ ﻭﺷﻔﻘ ﹰﺔ ﳑﺎ ﻋﻨﺪﻱ (( ﺴَﺘ ْﻐ ِﻔﺮُﻭ ﹶﻥ(( ﺍﻟﺬﺍﺭﻳﺎﺕ١٧ ﺠﻌُﻮ ﹶﻥ َﻭﺑﹺﺎ ﹾﻟﹶﺄ ْﺳ ﺤَﺎ ﹺﺭ ُﻫ ْﻢ َﻳ ْ ﻼ ﻣﱢ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﻣَﺎ َﻳ ْﻬ َ )) ﺇﻬﻧﻢ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻛﹶﺎﻧُﻮﺍ ﹶﻗﻠِﻴ ﹰ ﻣﺎﺕ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻋﺼﺮﻩ ﻫﻮ ﺍﳉﻨﻴﺪ ﻓﻘﻴﻞ ﻟﻪ ﻳﺎ ﺍﻣﺎﻡ ﻣﺎ ﻓﻌﻞ ﺍﷲ ﺑﻚ ﻓﻘﺎﻝ ﺫﻫﺒﻨﺖ ﺗﻠﻚ ﺍﻻﺷﺎﺭﺍﺕ ﻭﻃﺎﺣﺖ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺿﺎﻋﺖ ﺍﻟﻌﻠﻮﻡ ﻭﱂ ﻳﻨﻔﻌﻨﺎ ﺇﻻ ﺭﻛﻌﺎﺕ ﻛﻨّﺎ ﻧﺮﻛﻌﻬﺎ ﰲ ﺍﻟﺴﺤﺮ. ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ
ﺗﺘﺠﺎﰱ ﺟﻨﻮﻬﺑﻢ ﻋﻦ ﺍﳌﻀﺎﺟﻊ ﻛﻠﻬﻢ ﻣﺎﺑﲔ ﺧﺎﺋﻒ ﻣﺘﻬﺠﺪ ﻭﻃﺎﻣﻊ ﺗﺮﻛﻮﺍ ﻟﺬﺓ ﺍﻟﻜﺮﻯ ﻟﻠﻌﻴﻮﻥ ﺍﳍﻮﺍﺟﻊ ﻭﺃﺳﺘﻬﻠﹼﺖ ﻋﻴﻮﻬﻧﻢ ﻓﺎﺋﻀﺎﺕ ﺍﳌﺪﺍﻣﻊ ﻭﺩﻋﻮﺍ ﻳﺎﺭﺑﻨﺎ ﻳﺎﲨﻴﻞ ﺍﻟﺼﻨﺎﺋﻊ ﻋﺒﺎﺩ ﺍﷲ ﺷﺘﺎﻥ ﺑﲔ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺑﲔ ﻣﻦ ﻳﻘﻀﻴﻪ ﰲ ﻣﻌﺼﻴﺔﺍﷲ ﺷﺘﺎﻥ ﺑﲔ ﻣﻦ ﻳﺴﻬﺮ ﰲ ﳍﻮ ﻭﻋﺒﺚ ﺣﱴ ﻗﺮﺏ ﺍﻟﻔﺠﺮ ﻓﺈﺫﺍ ﻗﺮﺏ ﺍﻟﻔﺠﺮ ﻧﺎﻣﻮﺍ ﻭﺑﲔ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﺻﻼ ﹰﺓ ﻭﺍﺳﺘﻐﻔﺎﺭﹰﺍ ﻭﺗﺴﺒﻴﺤﹰﺎ ﻭﻧﻮﻣﹰﺎ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ . ﺷﺘﺎﻥ ﺑﲔ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﰲ ﺇﺟﺮﺍﻡ ﻳﺪﺑﺮ ﺍﳌﻜﺎﺋﺪ ﻭﺍﻟﺸﺮﻭﺭ ﻟﻌﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ ﻭﺑﲔ ﻣﻦ ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﻋﻠﻤﹰﺎ ﻭﺗﻌﻠﻤﹰﺎ ﻭﺩﻋﻮﺓ ﺍﱃ ﺷﺮﻉ ﺍﷲ. ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺇﺫﺍ ﻣﺎ ﺍﻟﻠﻴﻞ ﺃﻇﻠﻢ ﻛﺎﺑﺪﻭﻩ ﻓﻴﺴﻔﺮ ﻋﻨﻬﻢ ﻭﻫﻢ ﺭﻛﻮﻉ ﺃﻃﺎﺭ ﺍﳋﻮﻑ ﻧﻮﻣﻬﻢ ﻓﻘﺎﻣﻮﺍ ،ﺍﻫﻞ ﺍﻻﻣﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻫﺠﻮﻉ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: )) ﺇﻥ ﰲ ﺍﳉﻨﺔﻏﺮﻓﹰﺎ ﻳﺮﻯ ﻇﺎﻫﺮﻫﺎ ﻣﻦ ﺑﺎﻃﻨﻬﺎ ﻭﺑﺎﻃﻨﻬﺎ ﻣﻦ ﻇﺎﻫﺮﻫﺎ ﻗﻴﻞ ﻫﻲ ﳌﻦ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ))ﳌﻦ ﺃﻃﺎﺏ ﺍﻟﻜﻼﻡ ﻭﺃﻃﻌﻢ ﺍﻟﻄﻌﺎﻡ ﻭﺻﻠﻰ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﺎﺱ ﻧﻴﺎﻡ(( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﺩﻗﲔ ﻣﻦ ﻋﺒﺎﺩﻙ ﺍﳌﺘﻘﲔ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻌﻮﻥ ﺍﺣﺴﻨﻪ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ﺏ َﺟ َﻬﻨﱠ َﻢ ﻑ ﻋَﻨﱠﺎ َﻋﺬﹶﺍ َ ﺻ ﹺﺮ ْ ( ٣٨ﻭَﺍﻟﱠﺬِﻳﻦَ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ ﺍ ْ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﺬ ﻛﺮﺍﷲ ﺻﻔﺔ ﻟﻌﺒﺎﺩﻩ ﰲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ ﻭﰲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﺃﺭﺟﻰ :ﻭﻫﻲ ﺳﻌﻴﻬﻢ ﺍﻟﺪﺍﺋﺐ ﻟﻠﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ ﺕ ﻣُﺴْﺘَﻘﹶﺮﺍ ﺏ َﺟ َﻬﻨﱠ َﻢ ﹺﺇﻥﱠ َﻋﺬﹶﺍَﺑ َﻬﺎ ﻛﹶﺎ ﹶﻥ ﹶﻏﺮَﺍﻣًﺎ)(٦٥ﺇﹺﻧﱠﻬَﺎ ﺳَﺎَﺀ ْ ﻑ ﻋَﻨﱠﺎ َﻋﺬﹶﺍ َ ﺻ ﹺﺮ ْ ﺗﻌﺎﱃ ﺃﻥ ﻳﻌﻴﺬﻫﻢ ﻣﻨﻬﺎ )ﻭَﺍﻟﱠﺬِﻳﻦَ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ ﺍ ْ َﻭﻣُﻘﹶﺎﻣًﺎ(؛ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﻐﺮﺍﻡ ﻫﻮ ﺍﻷﱂ ﺍﳌﻮﺟﻊ ﺍﳌﻠﺢ ﺍﳌﻼﺯﻡ ،ﻭﺍﳍﻼﻙ ﻭﺍﳋﺴﺮﺍﻥ ﺍﻟﺪﺍﺋﻢ ،ﻳﻮﺿﺢ ﺫﻟﻚ ﻭﺻﻔﻪ ﳉﻬﻨﻢ ﺑﺄﻬﻧﺎ ) ﺳﺎﺀﺕ ﻣﺴﺘﻘﺮﺍ ﻭﻣﻘﺎﻣﺎ( ،ﻭﻛﻮﻧُﻬﺎ ﻣﺴﺘﻘﺮﺍ ﺧﺎﺹﱞ ﺑﺎﻟﻌﺼﺎﺓ ﻣﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ،ﻭﻛﻮﻬﻧﺎ ﻣﻘﺎﻣﺎ ﺧﺎﺹﱞ ﺑﺄﻫﻞ ﺍﻟﻜﻔﺮ ﻷﻬﻧﻢ ﳜﻠﺪﻭﻥ ﻓﻴﻬﺎ .ﺇﻥ ﺍﻹِﺷﺎﺭﺓ ﺇﱃ ﺗﻮﺟﻪ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﺎﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺼﺮﻑ ﻋﻨﻬﻢ ﻋﺬﺍﺏ ﺟﻬﻨﻢ ،ﻣﻊ ﺍﺟﺘﻬﺎﺩﻫﻢ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺻﺪﻗﻬﻢ ﰲ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ ،ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻬﻧﻢ ﰲ ﻗﻤﺔ ﺍﻹﺧﻼﺹ ﺧﻮﻓﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺟﺎﺀ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﻛﻘﻮﻟﻪ
ﺳﺒﺤﺎﻧﻪ) :ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺎ ﺁَﺗﻮﺍ َﻭﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ ( ﺍﳌﺆﻣﻨﻮﻥ ،٦٠ﻭﻗﺪ ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ: ﺤ ﺠَﺎ َﺭﺓﹸ( ﺱ ﻭَﺍﹾﻟ ِ ﺴﻜﹸ ْﻢ َﻭﹶﺃ ْﻫﻠِﻴ ﹸﻜ ْﻢ ﻧَﺎﺭًﺍ ﻭَﻗﹸﻮﺩُﻫَﺎ ﺍﻟﻨﱠﺎ ُ ﳌﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻳَﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻗﹸﻮﺍ ﺃﹶﻧﻔﹸ َ ﺍﻟﺘﺤﺮﱘ ،٦ﺗﻼﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﺍﺕ ﻳﻮﻡ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ،ﻓﺨﺮ ﻓﱴ ﻣﻐﺸﻴﺎ ﻋﻠﻴﻪ ،ﻓﻮﺿﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻩ ﻋﻠﻰ ﻓﺆﺍﺩﻩ ﻓﺈﺫﺍ ﻫﻮ ﻳﺘﺤﺮﻙ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﻳﺎ ﻓﱴ ﻗﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ﻑ َﻣﻘﹶﺎﻣِﻲ ﻚ ِﻟ َﻤ ْﻦ ﺧَﺎ َ ﻓﻘﺎﳍﺎ ،ﻓﺒﺸﺮﻩ ﺑﺎﳉﻨﺔ ،ﻓﻘﺎﻝ ﺃﺻﺤﺎﺑﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍ ﷲ ﺃﻣﻦ ﺑﻴﻨﻨﺎ؟ ﻗﺎﻝ " :ﻣﺎ ﲰﻌﺘﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) ﹶﺫِﻟ َ ﻑ َﻭﻋِﻴ ِﺪ( ؟ ﺇﺑﺮﺍﻫﻴﻢ .١٤ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ: َﻭﺧَﺎ َ " ﻣﻦ ﺧﺎﻑ ﺃﺩﰿ ،ﻭﻣﻦ ﺃﺩﰿ ﺑﻠﻎ ﺍﳌﻨﺰﻝ ،ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻏﺎﻟﻴﺔ ،ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﺍﳉﻨﺔ" .ﺇﻥ ﻣﻨﺰﻟﺔ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻫﻲ ﻣﻘﺎﻡ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﻦ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻟﻪ ﺗﻮﺝ ﻋﻤﻠﻪ ﺑﺎﳊﻴﺎﺀ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﶈﺒﺔ ﻟﻪ ﻭﻷﻭﻟﻴﺎﺋﻪ ،ﻭﻃﻬﺮ ﻟﺴﺎﻧﻪ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻐﻴﺒﺔ ﻭﻓﻀﻮﻝ ﺍﻟﻘﻮﻝ ،ﻭﺑﻄﻨﻪ ﻣﻦ ﺣﺮﺍﻡ ﺍﳌﺸﺮﺏ ﻭﺍﳌﻄﻌﻢ ،ﻭﺟﻮﺍﺭﺣﻪ ﻣﻦ ﺍﻵﺛﺎﻡ ﻭﺍﻟﻔﻮﺍﺣﺶ ،ﻭﻗﻠﺒﻪ ﻣﻦ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﳋﻴﺎﻧﺔ ﻭﺍﻟﻐﺶ ﻭﺍﳊﺴﺪ ﻭﺍﻟﺮﻳﺎﺀ؛ ﻓﻌﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﺧﻞ ﻋﻠﻰ ﺷﺎﺏ ﻭﻫﻮ ﰲ ﺍﳌﻮﺕ ﻓﻘﺎﻝ " :ﻛﻴﻒ ﲡﺪﻙ؟ " ﻗﺎﻝ :ﺃﺭﺟﻮ ﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﱐ ﺃﺧﺎﻑ ﺫﻧﻮﰊ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) :ﻻ ﳚﺘﻤﻌﺎﻥ ﰲ ﻗﻠﺐ ﻋﺒﺪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﻃﻦ ﺇﻻ ﺃﻋﻄﺎﻩ ﺍﷲ ﻣﺎ ﻳﺮﺟﻮ ﻭﺃﻣﻨﻪ ﳑﺎ ﳜﺎﻑ ( -ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ،-ﺃﻣﺎ ﺍﻟﺪﻋﺎﺀ ﻭﺣﺪﻩ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻓﺬﻟﻚ ﳏﺾ ﺍﳉﻬﻞ ﻭﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﺘﻌﻠﻖ ﺑﺎﻷﻣﺎﱐ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ: ﺠ ْﺪ ﹶﻟﻪُ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﻭَﻟِﻴﺎ َﻭﻟﹶﺎ ﻧَﺼِﲑًﺍ( ﺍﻟﻨﺴﺎﺀ١٢٣ ﺠ َﺰ ﹺﺑ ِﻪ َﻭﻟﹶﺎ َﻳ ﹺ ﺏ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀًﺍ ﻳُ ْ ﺲ ﹺﺑﹶﺄﻣَﺎﹺﻧﻴﱢ ﹸﻜ ْﻢ َﻭﻟﹶﺎ ﹶﺃﻣَﺎﹺﻧﻲﱢ ﹶﺃ ْﻫ ﹺﻞ ﺍﹾﻟ ِﻜﺘَﺎ ﹺ )ﹶﻟْﻴ َ ﺇﻥ ﻟﻜﻞ ﺣﻖ ﺣﻘﻴﻘﺔ ﻳﺘﺠﻠﻰ ﻬﺑﺎ ﰲ ﺃﻭﺿﺢ ﺻﻮﺭﺓ ،ﻭﺇﻥ ﺣﻘﻴﻘﺔ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺃﻥ ﺗﺘﻮﺍﻓﺮ ﻓﻴﻬﻢ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﻟﻄﺎﻋﺎﺕ ﺍﳌﻔﺮﻭﺿﺎﺕ ﻋﻤﻼ ﻭﺗﺮﻛﺎ ،ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻠﻴﻨﺔ ﺍﳍﻴﻨﺔ ﺍﻟﺮﺣﻴﻤﺔ ﻣﻊ ﺍﳋﻠﻖ ،ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻨﻮﺭ ﺍﻟﺮﺑﺎﱐ ﺍﻟﺬﻱ ﻳﻐﺸﻰ ﻗﻠﻮﻬﺑﻢ ، ﻭﻳﺄﺧﺬ ﺑﻨﻮﺍﺻﻴﻬﻢ ﺇﱃ ﺟﺎﺩﺓ ﺍﳋﲑ ﻭﺍﻟﺮﲪﺔ ،ﻭﷲ ﺩﺭ ﺣﺎﺭﺛﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﺫ ﻗﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) : ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻳﺎ ﺣﺎﺭﺛﺔ؟ " ﻗﺎﻝ :ﺃﺻﺒﺤﺖ ﻣﺆﻣﻨﺎ ﺣﻘﺎ ،ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " :ﺍﻧﻈﺮ ﻣﺎ ﺗﻘﻮﻝ ،ﻓﺈﻥ ﻟﻜﻞ ﺣﻖ ﺣﻘﻴﻘﺔ ،ﻓﻤﺎ ﺣﻘﻴﻘﺔ ﺇﳝﺎﻧﻚ؟ " ،ﻓﻘﺎﻝ :ﻋﺰﻓﺖ ﻧﻔﺴﻲ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﺳﻬﺮﺕ ﻟﻴﻠﻲ ﻭﺃﻇﻤﺄﺕ ﻬﻧﺎﺭﻱ ،ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﻋﺮﺵ ﺭﰊ ﺑﺎﺭﺯﺍ،ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﺃﻫﻞ ﺍﳉﻨﺔ ﻳﺘﺰﺍﻭﺭﻭﻥ ﻓﻴﻬﺎ ﻭﺇﱃ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻳﺘﻌﺎﻭﺭﻭﻥ ﻓﻴﻬﺎ ،ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ: " ﻋﺮﻓﺖ ﻓﺎﻟﺰﻡ " ،ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﻣﻦ ﺳﺮﻩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺭﺟﻞ ﻧﻮﺭ ﺍﷲ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺒﻪ ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﻫﺬﺍ " ،ﰒ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺩﻉ ﱄ ﺑﺎﻟﺸﻬﺎﺩﺓ ،ﻓﺪﻋﺎ ﻟﻪ ﻓﻨﻮﺩﻱ ﺑﻌﺪ ﺫﻟﻚ :ﻳﺎ ﺧﻴﻞ ﺍﷲ ﺍﺭﻛﱯ ،ﻓﻜﺎﻥ ﺃﻭﻝ ﻓﺎﺭﺱ ﺭﻛﺐ ﻓﺎﺳﺘﺸﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ -ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ .-ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ﺴ ﹺﺮﻓﹸﻮﺍ َﻭﹶﻟ ْﻢ َﻳ ﹾﻘﺘُﺮُﻭﺍ ) ( ٣٩ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹶﺃ ْﻧ ﹶﻔﻘﹸﻮﺍ ﹶﻟ ْﻢ ﻳُ ْ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻚ ﺴ ﹺﺮﻓﹸﻮﺍ َﻭﹶﻟ ْﻢ َﻳ ﹾﻘﺘُﺮُﻭﺍ َﻭﻛﹶﺎ ﹶﻥ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ ﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻟﻨﻔﻘﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹶﺃ ْﻧ ﹶﻔﻘﹸﻮﺍ ﹶﻟ ْﻢ ﻳُ ْ ﲔ ﻭَﺍ ْﺑ َﻦ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ ﻭَﻻ ُﺗَﺒﺬﱢ ْﺭ ﺗَﺒْﺬِﻳﺮﺍ( ﺍﻹﺳﺮﺍﺀ ﺴ ِﻜ َ ﺕ ﺫﹶﺍ ﺍﻟﹾﻘﹸﺮْﺑَﻰ َﺣﻘﱠﻪُ ﻭَﺍ ﹾﻟ ِﻤ ْ ﹶﻗﻮَﺍﻣﺎ( ٦٧ﺍﻟﻔﺮﻗﺎﻥ ،ﻭﻫﻮ ﻧﻈﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)ﻭَﺁ ِ ﺤﺴُﻮﺭﹰﺍ( ﻂ ﹶﻓَﺘﻘﹾﻌُ َﺪ َﻣﻠﹸﻮﻣﹰﺎ َﻣ ْ ﺴِ ﺴ ﹾﻄ َﻬﺎ ﹸﻛﻞﱠ ﺍ ﹾﻟَﺒ ْ ﻚ ﻭَﻻ َﺗْﺒ ُ ﺠَﻌ ﹾﻞ َﻳ َﺪ َﻙ َﻣ ْﻐﻠﹸﻮﹶﻟ ﹰﺔ ﹺﺇﻟﹶﻰ ﻋُﻨُ ِﻘ َ ،٢٦ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ) :ﻭَﻻ َﺗ ْ
ﺍﻹﺳﺮﺍﺀ.٢٩ﻭﺍﻹﺳﺮﺍﻑ ﻋﺒﺎﺩ ﺍﷲ ﻫﻮ ﳎﺎﻭﺯﺓ ﺍﳊﺪ ﰲ ﺍﻟﻨﻔﻘﺔ ﻭﺑﺬﻝ ﺍﳌﺎﻝ. ﺃﻣﺎ ﺍﻹﻗﺘﺎﺭ ﻭﺍﻟﻘﺘﺮ ﻭﺍﻟﺘﻘﺘﲑ ﻓﻬﻮ ﺍﻟﺘﻀﻴﻴﻖ ﺍﻟﺬﻱ ﻳﻌﺪ ﻧﻘﻴﺾ ﺍﻹﺳﺮﺍﻑ. ﻚ ﹶﻗﻮَﺍﻣﺎ( ﻭﺑﲔ ﺍﻹﺳﺮﺍﻑ ﻭﺍﻟﺘﻘﺘﲑ ﺩﺭﺟﺔ ﺍﻻﻋﺘﺪﺍﻝ ،ﻭﻫﻲ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﱵ ﺣﺚ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪَ ) :ﻭﻛﹶﺎ ﹶﻥ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ ﺍﻟﻔﺮﻗﺎﻥ ،٦٧ﺃﻱ ﻭﺳﻄﺎ ﻭﺍﻋﺘﺪﺍﻻ ﺑﲔ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻘﺼﲑ ،ﻭﺑﲔ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ .ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻮﺳﻂ ﺑﲔ ﺭﺫﻳﻠﱵ ﺍﻟﺘﻘﺘﲑ ﻭﺍﻹﺳﺮﺍﻑ ،ﻳﺒﻘﻰ ﺃﻣﺮ ﲢﺪﻳﺪﻫﺎ ﺭﻫﻨﺎ ﲟﺴﺘﻮﻯ ﻭﺭﻉ ﺍﳌﺮﺀ ﻭﺗﻘﻮﺍﻩ ﻭﺇﻳﺜﺎﺭﻩ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻵﺧﺮﺓ ،ﻭﻣﻘﺎﻣﻪ ﺑﲔ ﺣﺪﻳﻬﺎ ﺍﻷﻋﻠﻰ ﻭ ﺍﻷﺩﱏ ،ﻭﺃﺩﱏ ﺫﻟﻚ ﺃﻥ ﻳﺒﺬﻝ ﺯﻛﺎﺓ ﻣﺎﻟﻪ ﻭﻧﻔﺴﻪ ،ﻭﻃﻌﺎﻡ ﻋﻴﺎﻟﻪ ﻭﺃﺭﺣﺎﻣﻪ ﻭﺿﻴﻮﻓﻪ ،ﻭﺃﻋﻼﻩ ﺃﻥ ﳛﺘﻔﻆ ﻟﻨﻔﺴﻪ ﺑﻘﻮﺕ ﻳﻮﻣﻪ ،ﻭﻳﺒﺬﻝ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﰲ ﺃﻭﺟﻪ ﺍﻟﱪ ﻭﺍﳋﲑ ،ﻷﻥ ﺍﻷﺻﻞ ﺃﻥ ﻻ ﺇﺳﺮﺍﻑ ﰲ ﺍﻟﺒﺬﻝ ﻭﺍﳋﲑ ،ﻭﺃﻥ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻫﻮ ﺍﻹﻗﺘﺎﺭ ﺑﻌﻴﻨﻪ ،ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﻋﺰ ﻭﺟﻞ: ﺴﻨﹺﲔ( ﺍﻟﺒﻘﺮﺓ ،١٩٥ﻭﺗﻌﲏ ﺤِ ﺤﺐﱡ ﺍ ﹾﻟ ُﻤ ْ ﺴﻨُﻮﺍ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ ) َﻭﹶﺃﻧْ ِﻔﻘﹸﻮﺍ ِﻓﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﻭَﻻ ُﺗ ﹾﻠﻘﹸﻮﺍ ﺑﹺﺄﹶﻳْﺪِﻳﻜﹸﻢْ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻬﻠﹸ ﹶﻜ ِﺔ َﻭﹶﺃﺣْ ِ ﺍﻟﺘﻬﻠﻜﺔ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﻃﺎﻋﺔ ﺍﻹﻧﻔﺎﻕ. ﺴﻜﹸ ْﻢ َﻭﻣَﺎ ُﺗ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ ﹺﺇﻟﱠﺎ ﺍ ْﺑِﺘﻐَﺎ َﺀ َﻭ ْﺟ ِﻪ ﺍﻟﻠﱠ ِﻪ َﻭﻣَﺎ ﺗُ ْﻨ ِﻔﻘﹸﻮﺍ ِﻣ ْﻦ َﺧْﻴ ﹴﺮ ُﻳ َﻮﻑﱠ ﹺﺇﹶﻟ ْﻴ ﹸﻜ ْﻢ َﻭﹶﺃ ْﻧُﺘ ْﻢ ﻻ ﺗُ ﹾﻈﹶﻠﻤُﻮﻥ) ) َﻭﻣَﺎ ﺗُ ْﻨ ِﻔﻘﹸﻮﺍ ِﻣ ْﻦ َﺧ ْﻴ ﹴﺮ ﹶﻓِﻠﹶﺄ ْﻧﻔﹸ ِ ﺍﻟﺒﻘﺮﺓ٢٧٢ ﲔ( ﺳﺒﺄ ٣٩ ﺨِﻠﻔﹸﻪُ َﻭﻫُ َﻮ َﺧ ْﻴﺮُ ﺍﻟﺮﱠﺍ ﹺﺯِﻗ َ ) َﻭﻣَﺎ ﹶﺃ ْﻧ ﹶﻔ ﹾﻘُﺘ ْﻢ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ ﹶﻓﻬُ َﻮ ﻳُ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ" :ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﻣَﺎ ﹸﻝ ﻭَﺍ ﹺﺭِﺛ ِﻪ ﹶﺃ َﺣﺐﱡ ﹺﺇﹶﻟ ْﻴ ِﻪ ِﻣ ْﻦ ﻣَﺎﻟِﻪ؟"ِ ﻗﹶﺎﻟﹸﻮﺍ :ﻳَﺎ ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ( :ﻗﹶﺎ ﹶﻝ ﻋَﺒْﺪُﺍﻟﻠﱠﻪِ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ ﻣِﻨﱠﺎ ﹶﺃ َﺣ ٌﺪ ﹺﺇﻟﱠﺎ ﻣَﺎﹸﻟ ُﻪ ﹶﺃ َﺣﺐﱡ ﹺﺇﹶﻟﻴْﻪ ِ ،ﻗﹶﺎﻝ َ":ﹶﻓﹺﺈﻥﱠ ﻣَﺎﹶﻟﻪُ ﻣَﺎ ﹶﻗﺪﱠ َﻡ َﻭﻣَﺎ ﹸﻝ ﻭَﺍ ﹺﺭِﺛ ِﻪ ﻣَﺎ ﹶﺃﺧﱠﺮ"َ ) ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ": ﺕ ﹶﻓﻮُ ﹺﺟ َﺪ ﻓِﻲ ﺑُﺮْ َﺩِﺗ ِﻪ ﺩِﻳﻨَﺎﺭَﺍ ِﻥ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ ﺴﻌُﻮ ٍﺩ )ﹶﺃﻥﱠ َﺭ ُﺟﻠﹰﺎ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺼﱡﻔﱠ ِﺔ ﻣَﺎ َ ﻭ َﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ َﻣ ْ ﹶﻛﻴﱠﺘَﺎﻥ "( ﺃﲪﺪ ﺤﻤﱠ ٍﺪ ﹺﺑَﻴ ِﺪ ِﻩ ﻣَﺎ ﻳَﺴُﺮﱡﻧﹺﻲ ﹶﺃﻥﱠ ﺃﹸﺣُﺪًﺍ ﺖ ﹺﺇﻟﹶﻰ ﺃﹸﺣُ ٍﺪ ﹶﻓﻘﹶﺎﻝ )":ﻭَﺍﻟﱠﺬِﻱ َﻧ ﹾﻔﺲُ ﻣُ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺍ ﹾﻟَﺘﹶﻔ َ ﺱ ﹶﺃﻥﱠ ﺍﻟﻨﱠﹺﺒﻲﱠ َ ﻭ َﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ ﺕ ﹶﺃ َﺩ ﻉُ ِﻣ ْﻨﻪُ ﺩِﻳﻨَﺎ َﺭ ْﻳ ﹺﻦ ﹺﺇﻟﱠﺎ ﺩِﻳﻨَﺎ َﺭ ْﻳ ﹺﻦ ﹸﺃ ِﻋﺪﱡ ُﻫﻤَﺎ ِﻟ َﺪ ْﻳ ﹴﻦ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ" ﺕ َﻳ ْﻮ َﻡ ﹶﺃﻣُﻮ ُ ﺤﻤﱠ ٍﺪ ﺫﹶﻫَﺒًﺎ ﺃﹸ ْﻧ ِﻔﻘﹸﻪُ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﹶﺃﻣُﻮ ُ ﺤﻮﱠﻝﹸ ﻟِﺂ ﹺﻝ ﻣُ َ ﻳُ َ ﲑ( ﲔ ﺻَﺎﻋًﺎ ِﻣ ْﻦ َﺷ ِﻌ ﹴ ﺕ َﻭﻣَﺎ َﺗ َﺮ َﻙ ِﺩﻳﻨَﺎﺭًﺍ َﻭﻟﹶﺎ ِﺩ ْﺭ َﻫﻤًﺎ َﻭﻟﹶﺎ ﻋَﺒْﺪًﺍ َﻭﻟﹶﺎ َﻭﻟِﻴ َﺪ ﹰﺓ َﻭَﺗ َﺮ َﻙ ِﺩ ْﺭ َﻋﻪُ َﻣ ْﺮﻫُﻮَﻧ ﹰﺔ ِﻋ ْﻨ َﺪ َﻳﻬُﻮ ِﺩﻱﱟ َﻋﻠﹶﻰ ﹶﺛﻠﹶﺎِﺛ َ ﹶﻓﻤَﺎ َ ﺃﲪﺪ ﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻳﺮﻭﻥ ﻣﻦ ﺍﻟﻮﺭﻉ ﺃﻻ ﳚﻤﻊ ﺍﳌﺮﺀ ﻣﺎ ﻻ ﻳﺄﻛﻞ ﻭﻻ ﻳﺒﲏ ﻣﺎ ﻻ ﻳﺴﻜﻦ ،ﻭﺫﻟﻚ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﳎﺎﻫﺪ ﺑﻘﻮﻟﻪ ) :ﻟﻮ ﺃﻧﻔﻖ ﺭﺟﻞ ﻣﺜﻞ ﺃﰊ ﻗﺒﻴﺲ ﺫﻫﺒﺎ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻜﻦ ﺳﺮﻓﺎ ،ﻭﻟﻮ ﺃﻧﻔﻖ ﺻﺎﻋﺎ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﺳﺮﻓﺎ( ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ) :ﺍﻹﺳﺮﺍﻑ ﺍﻹﻧﻔﺎﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ،ﻭﺍﻹﻗﺘﺎﺭ ﻣﻨﻊ ﺣﻖ ﺍﷲ( ،ﻭﺳﺄﻝ ﻭﻫﻴﺐ ﺑﻦ ﺍﻟﻮﺭﺩ ﻋﺎﳌﺎ :ﻣﺎ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﻻ ﺳﺮﻑ ﻓﻴﻪ؟ ﻗﺎﻝ :ﻣﺎ ﺳﺘﺮﻙ ﻋﻦ ﺍﻟﺸﻤﺲ ﻭﺃﻛﻨﻚ ﻣﻦ ﺍﳌﻄﺮ ،ﻓﻘﺎﻝ :ﻣﺎ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻻ ﺳﺮﻑ ﻓﻴﻪ؟ ﻗﺎﻝ :ﻣﺎ ﺳﺪ ﺟﻮﻋﺘﻚ،ﻓﻘﺎﻝ ﻟﻪ ﰲ ﺍﻟﻠﺒﺎﺱ ،ﻗﺎﻝ :ﻣﺎ ﺳﺘﺮ ﻋﻮﺭﺗﻚ ﻭﻭﻗﺎﻙ ﻣﻦ ﺍﻟﱪﺩ. ﺕ ﺇﻥ ﺍﻹﻧﻔﺎﻕ ﺍﳌﻘﺒﻮﻝ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺃﻭﺟﻪ ﺍﻟﱪ ﺭﻫﻦ ﲟﺪﻯ ﺣﻠﹼﻴﺔ ﺍﳌﺎﻝ ﻭﻃﻴﺒﺘﻪ ) :ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﹶﺃ ْﻧ ِﻔﻘﹸﻮﺍ ِﻣ ْﻦ ﻃﹶﻴﱢﺒَﺎ ِ ﺴُﺘ ْﻢ ﺑﹺﺂ ِﺧﺬِﻳ ِﻪ ﹺﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ﺗُ ْﻐ ِﻤﻀُﻮﺍ ﻓِﻴ ِﻪ ﻭَﺍﻋْﻠﹶﻤُﻮﺍ ﺚ ِﻣ ْﻨﻪُ ُﺗ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ َﻭﹶﻟ ْ ﺨﺒﹺﻴ ﹶ ﺽ ﻭَﻻ َﺗَﻴﻤﱠﻤُﻮﺍ ﺍﹾﻟ َ ﺴ ْﺒُﺘ ْﻢ َﻭ ِﻣﻤﱠﺎ ﹶﺃ ْﺧ َﺮ ْﺟﻨَﺎ ﹶﻟ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍﹾﻟﹶﺄ ْﺭ ﹺ ﻣَﺎ ﹶﻛ َ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻏﹺﻨﻲﱞ َﺣﻤِﻴﺪ ( ﺍﻟﺒﻘﺮﺓ ،٢٦٧ ﻛﻤﺎ ﻳﺘﺤﺪﺩ ﻣﻘﺪﺍﺭﻩ ﲟﺴﺘﻮﻯ ﻋﻠﻮ ﳘﺔ ﺍﳌﻨﻔﻖ ﻭﲰﻮ ﻣﺮﺗﺒﺘﻪ ﰲ ﺳﻠﻢ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻭﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﻭﻣﺮﻗﺎﺓ ﺍﻟﻮﺍﺻﻠﲔ، ﻭﻣﺪﻯ ﺗﻌﻠﻘﻪ ﺑﺎﻵﺧﺮﺓ ﻭﺛﻘﺘﻪ ﺑﺎﷲ ﺗﻌﺎﱃ؛ ﻟﺬﻟﻚ ﻓﺎﻟﻌﺪﻝ ﻭﺍﻟﻘﻮﺍﻡ ﺑﲔ ﺍﻹﺳﺮﺍﻑ ﻭﺍﻟﺘﻘﺘﲑ ﻧﺴﱯ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ ،ﻭﻟﻜﻞ ﻣﻨﻔﻖ ﺃﺟﺮﻩ ﻭﺛﻮﺍﺑﻪ ﺇﻥ ﻗﺼﺪ ﻭﺟﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺃﻧﻔﻖ ﻣﻦ ﻃﻴﺒﺎﺕ ﻣﺎ ﻛﺴﺐ ،ﺃﻣﺎ ﺍﻹﺳﺮﺍﻑ ﻓﺤﻘﻴﻘﺘﻪ ﺍﻹﻧﻔﺎﻕ ﰲ ﻣﻌﺼﻴﺔ
ﺍﳋﺎﻟﻖ ﺃﻭ ﺍﻹﺿﺮﺍﺭ ﺑﺎﳌﺨﻠﻮﻕ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٤٠ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻟﹶﻬﹰﺎ ﺁﺧَﺮ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) :ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻟﹶﻬﹰﺎ ﺁﺧَﺮ( ﺍﻟﻔﺮﻗﺎﻥ ،٦٨ﻭﺫﻟﻚ ﻷﻥ ﺩﻋﻮﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﻪ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ ،ﺃﻋﻈﻢ ﻣﺎ ﺍﺭﺗﻜﺐ ﻣﻦ ﺧﻄﺎﻳﺎ ﻭﺁﺛﺎﻡ ) َﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﹸﻟ ﹾﻘﻤَﺎ ﹸﻥ ِﻻ ْﺑﹺﻨ ِﻪ َﻭﻫُ َﻮ َﻳ ِﻌﻈﹸﻪُ ﻳَﺎ ُﺑَﻨﻲﱠ ﻻ ﻚ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ َﻭ َﻣ ْﻦ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﺸﱢ ْﺮ َﻙ ﹶﻟﻈﹸﻠﹾﻢٌ َﻋﻈِﻴﻢ( ﻟﻘﻤﺎﻥ ) ١٣ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻻ َﻳ ْﻐ ِﻔﺮُ ﹶﺃ ﹾﻥ ﻳُ ْ ُﺗ ْ ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻘ ْﺪ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﹾﻓَﺘﺮَﻯ ﹺﺇﺛﹾﻤﹰﺎ َﻋﻈِﻴﻤﹰﺎ( ،ﻭﺃﺧﻄﺮ ﻣﺎ ﺍﻋﺘﺪﻱ ﺑﻪ ﻋﻠﻰ ﺣﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ) ﹺﺇﻧﱠﻪُ َﻣ ْﻦ ُﻳ ْ ُﻳ ْ ﲔ ِﻣ ْﻦ ﹶﺃْﻧﺼَﺎﺭ(ﺍﳌﺎﺋﺪﺓ .٧٢ ﺠﻨﱠ ﹶﺔ َﻭ َﻣ ﹾﺄﻭَﺍ ُﻩ ﺍﻟﻨﱠﺎ ُﺭ َﻭﻣَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ َ ﻚ " ﻗﹶﺎ ﹶﻝ :ﹸﺛﻢﱠ ﺃﹶﻱ؟ ﱞ ،ﻗﹶﺎﻝَ": ﺠ َﻌ ﹶﻞ ِﻟﻠﱠ ِﻪ ﻧﹺﺪﺍ َﻭﻫُ َﻮ َﺧﹶﻠﹶﻘ َ ﺐ ﹶﺃ ﹾﻛَﺒﺮُ ﻗﹶﺎ ﹶﻝ) ﹶﺃ ﹾﻥ َﺗ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻱﱡ ﺍﻟﺬﱠ ْﻧ ﹺ ﺳُِﺌ ﹶﻞ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﻚ " ﻗﹶﺎﻝ َ:ﹸﺛﻢﱠ ﺃﹶﻱ؟ ﱞ ،ﻗﹶﺎﻝ َ":ﹶﺃ ﹾﻥ ُﺗﺰَﺍﹺﻧ َﻲ َﺣﻠِﻴﹶﻠ ﹶﺔ ﺟَﺎﺭﹺﻙ"َ َ ،ﻗﹶﺎ ﹶﻝ َﻋْﺒﺪُ ﺍﻟﻠﱠ ِﻪ ﹶﻓﹶﺄ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ﹶﺃ ﹾﻥ َﺗ ﹾﻘﺘُ ﹶﻞ َﻭﹶﻟ َﺪ َﻙ ﺧَﺸﻴَﺔَﹶﺃ ﹾﻥ َﻳ ﹾﻄ َﻌ َﻢ َﻣَﻌ َ ﺤﻖﱢ َﻭﻟﹶﺎ َﻳ ْﺰﻧُﻮ ﹶﻥ َﻭ َﻣ ْﻦ َﻳ ﹾﻔ َﻌ ﹾﻞ ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎﹾﻟ َ ﻚ ) ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻟﹶﺎ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﻟﻠﱠ ِﻪ ﹺﺇﹶﻟﻬًﺎ ﺁ َﺧ َﺮ َﻭﻟﹶﺎ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﱠ ﹾﻔ َ ﺼﺪِﻳ َﻖ ﹶﺫِﻟ َ َﺗ ْ ﻚ َﻳ ﹾﻠ َﻖ ﹶﺃﺛﹶﺎﻣًﺎ( ﻣﺴﻠﻢ ﻭﺍﲪﺪ. ﹶﺫِﻟ َ ﺇﺧﻮﺍﱐ ﺃﻥ ﺍﻟﺸﺮﻙ ﻧﻮﻋﺎﻥ :ﺃﺣﺪﳘﺎ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﻫﻮ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ،ﻭﺛﺎﻧﻴﻬﻤﺎ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺃﻭ ﺍﻷﺻﻐﺮ ﺍﻟﺬﻱ ﻳﻌﺪ ﺫﻧﺒﺎ ﻋﻈﻴﻤﺎ ﲡﺐ ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻟﺘﻮﺑﺔ ﻣﻨﻪ ،ﻷﻧﻪ ﻣﺪﻋﺎﺓ ﻟﻠﻌﻘﻮﺑﺔ ﺍﻟﺸﺪﻳﺪﺓ ﰲ ﺍﻵﺧﺮﺓ؛ ﻭﻣﻦ ﺃﻣﺜﻠﺘﻪ ﺃﻥ ﺗﻌﻤﻞ ﺍﻟﻌﻤﻞ ﷲ ﻭﻟﻮﺟﻮﻩ ﻑ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ ":ﹺﺇﻥﱠ ﹶﺃ ْﺧ َﻮ َ ﺤﻤُﻮ ِﺩ ْﺑ ﹺﻦ ﻟﹶﺒﹺﻴﺪٍ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ ﺍﻟﻨﺎﺱ ،ﺃﻭ ﻟﻠﻤﻨﺰﻟﺔ ﺃﻭ ﻟﻠﺘﺴﻤﻴﻊ ﻭﺍﻟﺮﻳﺎﺀَ ( ،ﻋ ْﻦ َﻣ ْ ﺻَﻐﺮُ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟﺮﱢﻳَﺎ ُﺀ َﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﻟ ُﻬ ْﻢ َﻳ ْﻮ َﻡ ﺻ َﻐﺮُ ﻗﹶﺎﻟﹸﻮﺍ َﻭﻣَﺎ ﺍﻟﺸﱢ ْﺮ ُﻙ ﺍﹾﻟﹶﺄ ْ ﻑ َﻋﹶﻠ ْﻴﻜﹸﻢُ ﺍﻟﺸﱢ ْﺮ ُﻙ ﺍ ﹾﻟﹶﺄ ْ ﻣَﺎ ﹶﺃﺧَﺎ ُ ﺠﺪُﻭ ﹶﻥ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ َﺟﺰَﺍ ًﺀ " ( ﺍﺑﻦ ﺱ ﹺﺑﹶﺄ ْﻋﻤَﺎِﻟ ﹺﻬﻢُ ﺍﺫﹾﻫَﺒُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦَ ﹸﻛ ْﻨُﺘ ْﻢ ﺗُﺮَﺍﺀُﻭ ﹶﻥ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻓﹶﺎ ْﻧ ﹸﻈﺮُﻭ ﺍ َﻫ ﹾﻞ َﺗ ﹺ ﻱ ﺍﻟﻨﱠﺎ ُ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺇﹺﺫﹶﺍ ﺟُ ﹺﺰ َ ﺣﻨﺒﻞ ﺢ ﺍﻟﺪﱠﺟﱠﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ": ﺤﻦُ َﻧَﺘﺬﹶﺍ ﹶﻛﺮُ ﺍ ﹾﻟ َﻤﺴِﻴ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭَﻧ ْ ﺝ َﻋﹶﻠ ْﻴﻨَﺎ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻗﹶﺎﻝَ َ:ﺧ َﺮ َ ﺨ ِﻔﻲﱡ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ َﻡ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﺢ ﺍﻟﺪﱠﺟﱠﺎ ﹺﻝ ﻗﹶﺎ ﹶﻝ :ﻗﹸﻠﹾﻨَﺎ َﺑﻠﹶﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ):ﺍﻟﺸﱢ ْﺮ ُﻙ ﺍﹾﻟ َ ﹶﺃﻟﹶﺎ ﺃﹸ ْﺧﹺﺒﺮُﻛﹸ ْﻢ ﹺﺑﻤَﺎ ﻫُ َﻮ ﹶﺃ ْﺧ َﻮﻑُ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ِﻋ ْﻨﺪِﻱ ِﻣ َﻦ ﺍ ﹾﻟ َﻤﺴِﻴ ﹺ ﺻﻠﹶﺎَﺗﻪُ ِﻟﻤَﺎ َﻳﺮَﻯ ِﻣ ْﻦ َﻧ ﹶﻈ ﹺﺮ َﺭﺟُ ﹴﻞ " ( ﺍﺑﻦ ﻣﺎﺟﻪ ﺼﻠﱢﻲ ﹶﻓﻴُ َﺰﻳﱢﻦُ َ ُﻳ َ ﺃﻣﺎ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﻓﺜﻼﺛﺔ ﺃﺻﻨﺎﻑ: ﺕ ﺷﺮﻙ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﺑﺎﻋﺘﻘﺎﺩ ﺃﻥ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺇﳍﺎ ﺁﺧﺮ ﳜﻠﻖ ﻭﻳﺴﲑ ﻭﻳﺪﺑﺮ…) ﹺﺇﻥﱠ َﺭﺑﱠﻜﹸﻢُ ﺍﻟﻠﱠ ُﻪ ﺍﻟﱠﺬِﻱ َﺧﹶﻠ َﻖ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ ﺵ ﻳُ َﺪﺑﱢﺮُ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ﻣَﺎ ِﻣ ْﻦ َﺷﻔِﻴ ﹴﻊ ﹺﺇﻟﱠﺎ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﹺﺇ ﹾﺫﹺﻧ ِﻪ ﹶﺫِﻟﻜﹸﻢُ ﺍﻟﻠﱠ ُﻪ َﺭﺑﱡ ﹸﻜ ْﻢ ﻓﹶﺎ ْﻋﺒُﺪُﻭﻩُ ﹶﺃﻓﹶﻼ ﺽ ﻓِﻲ ِﺳﺘﱠ ِﺔ ﹶﺃﻳﱠﺎ ﹴﻡ ﹸﺛﻢﱠ ﺍ ْﺳَﺘﻮَﻯ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻌ ْﺮ ﹺ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ َ ﺽ َﻭﻣَﺎ َﺧﹶﻠ َﻖ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ َﻭﹶﺃ ﹾﻥ َﻋﺴَﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ِﺪ ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﺕ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ َﺗ ﹶﺬﻛﱠﺮُﻭﻥ( ﻳﻮﻧﺲ ) ٣ﹶﺃ َﻭﹶﻟ ْﻢ َﻳ ْﻨﻈﹸﺮُﻭﺍ ﻓِﻲ َﻣﹶﻠﻜﹸﻮ ِ ﺚ َﺑ ْﻌ َﺪﻩُ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ( ﺍﻷﻋﺮﺍﻑ.١٨٥ ﺏ ﹶﺃ َﺟﻠﹸﻬُ ْﻢ ﹶﻓﹺﺒﹶﺄﻱﱢ َﺣﺪِﻳ ٍ ﺍ ﹾﻗَﺘ َﺮ َ ﺷﺮﻙ ﺍﻷﻟﻮﻫﻴﺔ ،ﻭﻫﻮ ﺍﻟﺘﻮﺟﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺻﻼﺓ ﻭﺻﻴﺎﻣﺎ ﻭﺣﺠﺎ ﻭﻧﺴﻜﺎ ﻭﺭﺟﺎﺀ ﻭﺗﻮﻛﻼ ﻭﺧﻮﻓﺎ ﻭﺭﻫﺒﺔ ﻭﺭﻏﺒﺔ ﻭﳏﺒﺔ ﻟﻐﲑ ﺍﷲ ﻣﻌﻪ ﺃﻭ ﻣﻦ ﺩﻭﻧﻪ ،ﺃﻭ ﺍﲣﺎﺫ ﺍﻟﻮﺳﻄﺎﺀ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﻛﻤﺎ ﻟﺪﻯ ﺍﻟﻘﺒﻮﺭﻳﲔ ﻭﺍﻟﺒﺎﻃﻨﻴﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ) ﹸﻗ ﹾﻞ ﹺﺇﻥﱠ ﺻَﻼﺗِﻲ ﲔ( ﺍﻷﻧﻌﺎﻡ .١٦٢ ﻱ َﻭ َﻣﻤَﺎﺗِﻲ ِﻟﻠﱠ ِﻪ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﺤﻴَﺎ َ ﺴﻜِﻲ َﻭَﻣ ْ َﻭُﻧ ُ
ﺷﺮﻙ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ،ﻛﺄﻥ ﺗﺴﻤﻲ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺗﺼﻔﻪ ﲟﺎ ﱂ ﻳﺮﺩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺃﻭ ﺗﻌﺘﻘﺪ ﺃﻥ ﳐﻠﻮﻗﺎ ﻳﺘﺼﻒ ﺑﺼﻔﺔ ﻛﻤﺎﻝ ﻛﺎﺗﺼﺎﻑ ﺍﷲ ﻬﺑﺎ ،ﻛﻤﺎ ﻟﺪﻯ ﺍﳋﺮﺍﻓﻴﲔ ﻭﺍﳌﺸﻌﻮﺫﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻌﺮﻓﺔ ﺍﻟﻐﻴﺐ ﻭﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ) َﻭِﻟﻠﱠ ِﻪ ﺲ ﺤﺪُﻭ ﹶﻥ ﻓِﻲ ﹶﺃ ْﺳﻤَﺎِﺋ ِﻪ َﺳﻴُ ﺠْ َﺰﻭْ ﹶﻥ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮﻥ( ﺍﻷﻋﺮﺍﻑ ) ،١٨٠ﹶﻟْﻴ َ ﺴﻨَﻰ ﻓﹶﺎ ْﺩﻋُﻮﻩُ ﹺﺑ َﻬﺎ َﻭ ﹶﺫﺭُﻭﺍ ﺍﻟﱠﺬِﻳ َﻦ ُﻳﹾﻠ ِ ﺤْ ﺍ ﹾﻟﹶﺄ ْﺳﻤَﺎ ُﺀ ﺍﹾﻟ ُ ﺼﲑُ( ﺍﻟﺸﻮﺭﻯ ١١ ﹶﻛ ِﻤ ﹾﺜِﻠ ِﻪ ﺷَﻲْﺀٌ َﻭﻫُ َﻮ ﺍﻟﺴﱠﻤِﻴ ُﻊ ﺍ ﹾﻟَﺒ ِ ﺇﻥ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻟﻠﻜﻔﺮ ،ﺃﻣﺎ ﺍﻷﺻﻐﺮ ﻓﻬﻮ ﺍﳌﻤﻬﺪ ﻟﻪ ﺍﳌﻌﺒﺪ ﻃﺮﻳﻘﻪ ﺍﳌﺆﺩﻱ ﺇﻟﻴﻪ .ﻟﺬﻟﻚ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﺒﺬﻝ ﻗﺼﺎﺭﻯ ﺟﻬﺪﻩ ﻟﺘﺠﻨﺐ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﻭﺳﺪ ﲨﻴﻊ ﺍﻟﺬﺭﺍﺋﻊ ﺇﻟﻴﻪ ،ﻭﺃﻥ ﻳﺒﺎﺩﺭ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻦ ﻛﻞ ﺧﺎﻃﺮﺓ ﺃﻭ ﶈﺔ ﺃﻭ ﳒﻮﻯ ﻬﺑﺎ ﺷﺒﻬﺔ ﺫﻟﻚ. ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎ ﹾﻟ ﺤَﻖ ) ( ٤١ﻭَﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﱠ ﹾﻔ َ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻻ ﺯﻟﻨﺎ ﻭﺇﻳﺎﻛﻢ ﰲ ﺿﻼﻝ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻭﺻﻔﺔ ﺍﻟﻴﻮﻡ ﻫﻲ ﺻﻔﺔ ﺻﻴﺎﻧﺔ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺍﻟﺘﻠﻒ ،ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎﻟﹾ ﺤَﻖ( ﺍﻟﻔﺮﻗﺎﻥ ،٦٨ﻷﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻬﻧﺎ ﻭﺍﺣﺪﺓ ) ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ) ﻭَﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﱠ ﹾﻔ َ ﺲ ﻭَﺍ ِﺣ َﺪ ٍﺓ َﻭ َﺧﹶﻠ َﻖ ﻣِﻨْﻬَﺎ َﺯ ْﻭ َﺟﻬَﺎ َﻭَﺑﺚﱠ ﻣِﻨْﻬُﻤَﺎ ﹺﺭﺟَﺎ ﹰﻻ ﹶﻛﺜِﲑﹰﺍ َﻭﹺﻧﺴَﺎﺀ( ﺍﻟﻨﺴﺎﺀ ،١ ﺱ ﺍﺗﱠﻘﹸﻮﺍ َﺭﺑﱠﻜﹸﻢُ ﺍﻟﱠﺬِﻱ َﺧﹶﻠ ﹶﻘﻜﹸﻢْ ِﻣ ْﻦ َﻧ ﹾﻔ ﹴ ﺍﻟﻨﱠﺎ ُ ﻭﻗﺘﻞ ﺍﳉﺰﺀ ﲟﺜﺎﺑﺔ ﻗﺘﻞ ﺍﻟﻜﻞ .ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻷﻣﺮ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) :ﻛﻞ ﺫﻧﺐ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮﻩ ﺇﻻ ﻣﻦ ﻣﺎﺕ ﻣﺸﺮﻛﺎ ﺃﻭ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﻣﺘﻌﻤﺪﺍ( ﻣﻮﺭﺩ ﺍﻟﻈﻤﺂﻥ، ﺱ ﻭﻗﻮﻟﻪ))ﹶﻗ ْﺘﻞﹸ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﹶﺃ ْﻋ ﹶﻈﻢُ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ِﻣ ْﻦ َﺯﻭَﺍ ﹺﻝ ﺍﻟﺪﱡ ْﻧﻴَﺎ( ﺍﻟﻨﺴﺎﺋﻲ ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﹶﺃﻭﱠﻝﹸ ﻣَﺎ ُﻳ ﹾﻘﻀَﻰ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺑﹺﺎﻟﺪﱢﻣَﺎ ِﺀ( ﺍﻟﺒﺨﺎﺭﻱ. ﺤﺪِﻳ َﺪﺗُﻪُ ﹺﺑَﻴ ِﺪ ِﻩ ﺤﺪِﻳ َﺪ ٍﺓ ﹶﻓ َ ﺴﻪُ ﹺﺑ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢَ )) :ﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧ ﹾﻔ َ ﻭﻳﺸﻤﻞ ﺫﻟﻚ ﻗﺘﻞ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ،ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺤﺴﱠﺎ ُﻩ ﻓِﻲ ﻧَﺎ ﹺﺭ َﺟ َﻬﻨﱠ َﻢ ﺧَﺎﻟِﺪًﺍ ﺴﻢﱟ ﹶﻓﺴُﻤﱡﻪُ ﹺﺑَﻴ ِﺪ ِﻩ َﻳَﺘ َ ﺴﻪُ ﹺﺑ ُ ﺠﺄﹸ ﺑﹺﻬَﺎ ﻓِﻲ َﺑ ﹾﻄﹺﻨ ِﻪ ﻓِﻲ ﻧَﺎ ﹺﺭ َﺟ َﻬﻨﱠ َﻢ ﺧَﺎﻟِﺪًﺍ ﻣُ ﺨَﻠﱠﺪًﺍ ﻓِﻴﻬَﺎ ﺃﹶﺑَﺪًﺍ َﻭ َﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧ ﹾﻔ َ َﻳ َ ﺨﻠﱠ ًﺪ ﺍ ﻓِﻴﻬَﺎ ﺃﹶﺑَﺪًﺍ(( ﺃﲪﺪﻛﻤﺎ ﻳﺸﻤﻞ ﺴﻪُ ﹶﻓﻬُ َﻮ ُﻳ َﺮﺩﱠﻯ ﻓِﻲ ﻧَﺎ ﹺﺭ َﺟ َﻬﻨﱠ َﻢ ﺧَﺎﻟِﺪًﺍ ﻣُ َ ﻣُ ﺨَﻠﱠﺪًﺍ ﻓِﻴﻬَﺎ ﺃﹶﺑَﺪًﺍ َﻭ َﻣ ْﻦ َﺗ َﺮﺩﱠﻯ ِﻣ ْﻦ َﺟَﺒ ﹴﻞ ﹶﻓ ﹶﻘَﺘ ﹶﻞ َﻧ ﹾﻔ َ ﺴ َﺮ ﺍﻟﱠﺬِﻳ َﻦ ﺍﻹﺟﻬﺎﺽ ﻭﻋﻤﻠﻴﺔ ﲢﺪﻳﺪ ﺍﻟﻨﺴﻞ ،ﺑﻄﺮﻕ ﻏﲑ ﺷﺮﻋﻴﺔ ﻭﻟﻐﲑ ﺿﺮﻭﺭﺓ ﻣﻌﺘﱪﺓ ،ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) ﹶﻗ ْﺪ َﺧ ِ ﹶﻗَﺘﻠﹸﻮﺍ ﹶﺃﻭْﻻ َﺩ ُﻫ ْﻢ َﺳﻔﹶﻬﹰﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﻋ ﹾﻠ ﹴﻢ َﻭ َﺣﺮﱠﻣُﻮﺍ ﻣَﺎ َﺭ َﺯﹶﻗﻬُﻢُ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻓِﺘﺮَﺍ ًﺀ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻗ ْﺪ ﺿَﻠﱡﻮﺍ َﻭﻣَﺎ ﻛﹶﺎﻧُﻮﺍ ُﻣ ْﻬَﺘﺪِﻳ َﻦ(ﺍﻷﻧﻌﺎﻡ .١٤٠ ﻚ ﹶﻛَﺘ ْﺒﻨَﺎ َﻋﻠﹶﻰ َﺑﻨﹺﻲ ﹺﺇﺳْﺮﺍﺋﻴ ﹶﻞ ﺤﻖﱢ( ﺍﻷﻧﻌﺎﻡ ِ ) ١٥١ﻣ ْﻦ ﹶﺃ ْﺟ ﹺﻞ ﹶﺫِﻟ َ ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎﹾﻟ َ ﻭﻳﺸﻤﻞ ﻗﺘﻞ ﺍﻟﻐﲑ) ﻭَﻻ َﺗ ﹾﻘُﺘﻠﹸﻮﺍ ﺍﻟﻨﱠ ﹾﻔ َ ﺱ َﺟﻤِﻴﻌﹰﺎ( ﺱ َﺟﻤِﻴﻌﹰﺎ َﻭ َﻣ ْﻦ ﹶﺃ ْﺣﻴَﺎ َﻫﺎ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﺃﹶﺣْﻴَﺎ ﺍﻟﻨﱠﺎ َ ﺽ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﹶﻗَﺘ ﹶﻞ ﺍﻟﻨﱠﺎ َ ﺲ ﹶﺃ ْﻭ ﹶﻓﺴَﺎ ٍﺩ ﻓِﻲ ﺍﹾﻟﹶﺄ ْﺭ ﹺ ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧﻔﹾﺴﹰﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴ ﺍﳌﺎﺋﺪﺓ.٣٢ﻋﺒﺎﺩ ﺍﷲ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺍﺟﺘﻨﺎﺏ ﻓﺎﺣﺸﺔ ﺍﻟﺰﱏ :ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )ﻭَﻻ َﻳ ْﺰﻧُﻮﻥ( ﺍﻟﻔﺮﻗﺎﻥ ﺸ ﹰﺔ َﻭﺳَﺎ َﺀ َﺳﺒﹺﻴﻼ( ﺍﻹﺳﺮﺍﺀ ٣٢ ،٦٨ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) :ﻭَﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍﻟﺰﱢﻧَﻰ ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺣ َ ﻭﻟﺬﻟﻚ ﺑﲔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻌﻮﺍﻗﺐ ﺍﳌﺪﻣﺮﺓ ﻟﺸﻴﻮﻉ ﺍﻟﻔﺎﺣﺸﺔ ﰲ ﺍﺠﻤﻟﺘﻤﻊ) َﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ ﻋُ َﻤ َﺮ ﻗﹶﺎ ﹶﻝ ﺸ َﺮ ﺍ ﹾﻟﻤُﻬَﺎ ﹺﺟﺮﹺﻳ َﻦ ﺧَﻤْﺲٌ ﺇﹺﺫﹶﺍ ﺍﺑْﺘُﻠِﻴﺘُﻢْ ﹺﺑ ﹺﻬﻦﱠ َﻭﹶﺃﻋُﻮ ﹸﺫ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﺃ ﹾﻥ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﻘﹶﺎﻝ َ":ﻳَﺎ َﻣ ْﻌ َ ﹶﺃ ﹾﻗَﺒ ﹶﻞ َﻋﹶﻠ ْﻴﻨَﺎ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺖ ﻓِﻲ ﻀ ْ ﻉ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ َﻣ َ ﻂ َﺣﺘﱠﻰ ﻳُ ْﻌِﻠﻨُﻮﺍ ﹺﺑﻬَﺎ ﹺﺇﻟﱠﺎ ﹶﻓﺸَﺎ ﻓِﻴ ﹺﻬﻢُ ﺍﻟﻄﱠﺎﻋُﻮ ﹸﻥ ﻭَﺍ ﹾﻟﹶﺄ ْﻭﺟَﺎ ُ ﺸﺔﹸ ﻓِﻲ ﹶﻗ ْﻮ ﹴﻡ ﹶﻗ ﱡ ُﺗ ْﺪ ﹺﺭﻛﹸﻮ ُﻫﻦﱠ ،ﹶﻟ ْﻢ َﺗ ﹾﻈ َﻬ ﹺﺮ ﺍ ﹾﻟﻔﹶﺎ ِﺣ َ ﲔ َﻭ ِﺷﺪﱠ ِﺓ ﺍ ﹾﻟ َﻤﺌﹸﻮَﻧ ِﺔ َﻭ َﺟ ْﻮ ﹺﺭ ﺍﻟﺴﱡ ﹾﻠﻄﹶﺎ ِﻥ َﻋﹶﻠ ْﻴ ﹺﻬﻢَْ ،ﻭﹶﻟ ْﻢ ﻀﻮْﺍَ ،ﻭﹶﻟ ْﻢ َﻳ ْﻨﻘﹸﺼُﻮﺍ ﺍ ﹾﻟ ِﻤ ﹾﻜﻴَﺎ ﹶﻝ ﻭَﺍ ﹾﻟﻤِﻴﺰَﺍ ﹶﻥ ﹺﺇﻟﱠﺎ ﺃﹸ ِﺧﺬﹸﻭﺍ ﺑﹺﺎﻟﺴﱢﹺﻨ َ ﹶﺃ ْﺳﻠﹶﺎِﻓ ﹺﻬ ﹺﻢ ﺍﻟﱠﺬِﻳ َﻦ َﻣ َ َﻳ ْﻤَﻨﻌُﻮﺍ َﺯﻛﹶﺎ ﹶﺓ ﹶﺃ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ ﹺﺇﻟﱠﺎ ﻣُﹺﻨﻌُﻮﺍ ﺍ ﹾﻟ ﹶﻘ ﹾﻄ َﺮ ِﻣ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭَﻟﹶﻮْﻟﹶﺎ ﺍ ﹾﻟَﺒﻬَﺎِﺋﻢُ ﹶﻟ ْﻢ ُﻳ ْﻤ ﹶﻄﺮُﻭﺍَ ،ﻭﹶﻟ ْﻢ َﻳ ْﻨ ﹸﻘﻀُﻮﺍ َﻋ ْﻬ َﺪ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋ ْﻬ َﺪ َﺭﺳُﻮِﻟ ِﻪ ﹺﺇﻟﱠﺎ
ﺨﻴﱠﺮُﻭﺍ ِﻣﻤﱠﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺏ ﺍﻟﻠﱠ ِﻪ َﻭَﻳَﺘ َ ﺤ ﹸﻜ ْﻢ ﹶﺃِﺋﻤﱠﺘُﻬُ ْﻢ ﹺﺑ ِﻜﺘَﺎ ﹺ ﺾ ﻣَﺎ ﻓِﻲ ﹶﺃ ْﻳﺪِﻳﻬﹺﻢ َْ ،ﻭﻣَﺎ ﹶﻟ ْﻢ َﺗ ْ ﻂ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻋَﺪُﻭﺍ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ﹶﻓﹶﺄ َﺧﺬﹸﻭﺍ َﺑ ْﻌ َ َﺳﻠﱠ ﹶ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ َﺟ َﻌ ﹶﻞ ﺍﻟﻠﱠ ُﻪ َﺑﹾﺄ َﺳ ُﻬ ْﻢ ﺑَﻴْﻨَﻬُﻢ( ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﻗﺪ ﺍﻣﺘﺪﺡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﻔﺔ ﻭﺣﺮﺽ ﻋﻠﻴﻬﺎ ﻭﺑﺸﺮ ﺃﺻﺤﺎﻬﺑﺎ ﺑﺎﻟﻔﻼﺡ ) ﻭَﺍﻟﱠﺬِﻳﻦَ ُﻫ ْﻢ ِﻟ ﹸﻔﺮُﻭ ﹺﺟ ﹺﻬ ْﻢ ﺣَﺎِﻓﻈﹸﻮ ﹶﻥ( ﺍﳌﺆﻣﻨﻮﻥ ،٥ ﲔ ﻳَﻐُﻀﱡﻮﺍ ِﻣ ْﻦ ﹶﺃْﺑﺼَﺎ ﹺﺭ ِﻫ ْﻢ َﻭَﻳ ﺤْ ﹶﻔﻈﹸﻮﺍ ﹸﻓﺮُﻭ َﺟ ُﻬ ْﻢ ﻭﺃﺭﺷﺪ ﺇﱃ ﻣﺎ ﻳﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ﻭﻳﺴﺪ ﺍﻟﺬﺭﺍﺋﻊ ﺇﱃ ﻓﺎﺣﺸﺔ ﺍﻟﺰﱏ ) ﹸﻗ ﹾﻞ ِﻟﻠﹾﻤُﺆْ ِﻣﹺﻨ َ ﻉ ﺏ َﻣ ﹺﻦ ﺍ ْﺳَﺘﻄﹶﺎ َ ﺸ َﺮ ﺍﻟﺸﱠﺒَﺎ ﹺ ﺼَﻨﻌُﻮﻥ( ﺍﻟﻨﻮﺭ ،٣٠ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ):ﻳَﺎ َﻣ ْﻌ َ ﲑ ﹺﺑﻤَﺎ َﻳ ْ ﻚ ﹶﺃ ْﺯﻛﹶﻰ ﹶﻟ ُﻬ ْﻢ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﺧﹺﺒ ٌ ﹶﺫِﻟ َ ﺴَﺘ ِﻄ ْﻊ ﹶﻓ َﻌﹶﻠ ْﻴ ِﻪ ﺑﹺﺎﻟﺼﱠ ْﻮ ﹺﻡ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻟﻪُ ﻭﹺﺟَﺎﺀٌ( ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﻤﺎ ﺣﺬﺭ ﻋﺰ ﻭﺟﻞ ﺣﻔﻈﺎ ﻟﻠﻤﺠﺘﻤﻊ ﺝ َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْ ِﻣ ْﻨﻜﹸﻢُ ﺍ ﹾﻟﺒَﺎ َﺀ ﹶﺓ ﹶﻓ ﹾﻠَﻴَﺘ َﺰﻭﱠ ْ ﺸﺔﹸ ﻓِﻲ ﺍﻟﱠﺬِﻳ َﻦ ﺤﺒﱡﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﺗﺸِﻴ َﻊ ﺍ ﹾﻟﻔﹶﺎ ِﺣ َ ﻭﺻﻴﺎﻧﺔ ﻟﻸﻋﺮﺍﺽ ﻣﻦ ﺇﺷﺎﻋﺔ ﺍﻟﻔﺎﺣﺸﺔ ﺑﺎﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻔﻌﻞ ﺃﻭ ﺳﻮﺀ ﺍﻟﻈﻦ)ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ُﻳ ِ ﺁﻣَﻨُﻮﺍ ﹶﻟ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻟﹾﺂﺧِﺮَﺓ( ﺍﻟﻨﻮﺭ ١٩ ﰒ ﻳُﻌﻘِﺐ ﺍﷲ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺑﻮﻋﻴﺪ ﺻﺎﺭﻡ ﻟﻠﻌﺼﺎﺓ ،ﻭﻭﻋﺪ ﺣﻖ ﻟﻠﻄﺎﺋﻌﲔ ﺍﻟﺘﻮﺍﺑﲔ. ﻚ َﻳ ﹾﻠ َﻖ ﹶﺃﺛﹶﺎﻣﺎ ( ،ﻓﻘﻮﻟﻪ )ﻭﻣﻦ ﻳﺘﺠﺮﺃ ﻋﻠﻰ ﻓﻌﻞ ﺗﻠﻚ ﺍﻷﺛﺎﻡ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺰﻧﺎ ﻳﻠﻖ ﺃﻣﺎ ﻭﻋﻴﺪﻩ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭ َﻣ ْﻦ َﻳ ﹾﻔ َﻌ ﹾﻞ ﹶﺫِﻟ َ ﺨﹸﻠ ْﺪ ﻓِﻴ ِﻪ ُﻣﻬَﺎﻧﺎ( ﺍﻟﻔﺮﻗﺎﻥ ،٦٩ﻓﺎﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﺑﺴﺒﺐ ﺏ َﻳ ْﻮ َﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ َﻭَﻳ ْ ﻒ ﹶﻟﻪُ ﺍ ﹾﻟَﻌﺬﹶﺍ ُ ﺃﺛﺎﻣﺎ ﺃﻱ ﻧﻜﺎﻻ ﻭﻭﺑﺎ ﹰﻻ )ُﻳﻀَﺎ َﻋ ْ ﺍﻟﺸﺮﻙ ﻭﺩﻋﻮﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻣﺎ ﺍﳌﺆﻣﻦ ﻓﺘﻀﺎﻋﻒ ﻋﻘﻮﺑﺘﻪ ﻭﻟﻜﻨﻪ ﻻ ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ. ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺼﺎﺭﻡ ﺍﻟﺸﺪﻳﺪ ﺃﺳﻠﻮﺏ ﻳﺆﺛﺮ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺘﻮﺍﻗﺔ ﺇﱃ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ ،ﺇﺫ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻓﻄﺮﺓ ﺑﺸﺮﻳﺔ ﺃﺻﻴﻠﺔ ،ﻭﺍﳌﺆﻣﻦ ﺍﳊﻖ ﺩﺍﺋﻤﺎ ﺑﲔ ﺧﻮﻑ ﻳﺮﺩﻩ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺭﺟﺎﺀ ﳛﺚ ﺑﻪ ﺍﳋﻄﻰ ﳓﻮ ﺍﳉﻨﺔ )،ﹺﺇﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ ﺕ َﻭَﻳ ْﺪﻋُﻮَﻧﻨَﺎ َﺭﻏﹶﺒﹰﺎ َﻭ َﺭﻫَﺒﹰﺎ ﻭَﻛﹶﺎﻧُﻮﺍ ﹶﻟﻨَﺎ ﺧَﺎ ِﺷﻌِﲔ( ﺍﻷﻧﺒﻴﺎﺀ٩٠ ﺨ ْﻴﺮَﺍ ِ ﻳُﺴَﺎ ﹺﺭﻋُﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ َ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﻼ ﺻَﺎﻟِﺤﹰﺎ ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ ) ( ٤٢ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﺗَﺎ َ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺗﺄﰐ ﺭﲪﺔ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ ﻟﺬﻟﻚ ﻋﻘﺐ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﻌﻘﻮﺑﺔ ،ﺑﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻷﻣﻞ ﻭﺍﻟﺒﺸﺎﺭﺓ ﳌﻦ ﺃﻗﻠﻊ ﻭﺗﺎﺏ ﻼ ﺻَﺎﻟِﺤﹰﺎ ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ ﻭﺭﺟﻊ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ،ﻛﻴﻼ ﺗﺘﻘﻄﻊ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ﻳﺄﺳﺎ ﻭﻗﻨﻮﻃﺎ ،ﻓﻘﺎﻝ )ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﺗَﺎ َ ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭَﺣِﻴﻤﺎ( ﺍﻟﻔﺮﻗﺎﻥ ،٧٠ﻓﺄﺭﺷﺪ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺴﻨَﺎ ٍ ﻚ ﻳَُﺒﺪﱢﻝﹸ ﺍﻟﻠﱠ ُﻪ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ َﺣ َ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ ﺍﳌﻀﺎﻋﻒ ﺍﳌﺨﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ،ﻭَﺑﻴﱠ َﻦ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﻣﺴﻠﻚ ﺫﻟﻚ ﻭﻭﺳﻴﻠﺘﻪ ﺍﻷﻭﱃ ﻭﺍﻟﻮﺣﻴﺪﺓ. ﺇﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻟﺬﻧﺐ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ،ﻭﺍﷲ ﺗﻮﺍﺏ :ﺃﻱ ﻳﺘﻮﺏ ﻋﻠﻰ ﻋﺒﺪﻩ ﻭﻳﻘﺒﻞ ﺗﻮﺑﺘﻪ ﻭﻳﻌﻮﺩ ﻋﻠﻴﻪ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺍﻟﻔﻀﻞ ،ﺃﻭ ﻳﻮﻓﻘﻪ ﻟﻠﺘﻮﺑﺔ ﻭﻳﺴﺪﺩ ﺧﻄﺎﻩ ﰲ ﻃﺮﻳﻘﻬﺎ. ﻭ ﺍﻟﺘﻮﺑﺔ ﻓﺮﺽ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) :ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺗُﻮﺑُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﺗ ْﻮَﺑ ﹰﺔ َﻧﺼُﻮﺣﹰﺎ َﻋﺴَﻰ َﺭﺑﱡ ﹸﻜ ْﻢ ﹶﺃ ﹾﻥ ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَﺤْﺘِﻬَﺎ ﺍ ﹾﻟﹶﺄ ْﻧﻬَﺎﺭ( ،ﻓﻮﺻﻔﻬﺎ ﺗﻌﺎﱃ ﺑﻠﻔﻆ ) ﻧﺼﻮﺡ( ﲤﻴﻴﺰﺍ ﳍﺎ ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﺕ َﺗ ْ ﻳُ ﹶﻜﻔﱢ َﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ َﻭﻳُ ْﺪ ِﺧﹶﻠﻜﹸ ْﻢ َﺟﻨﱠﺎ ٍ ﺍﳌﺎﺋﻌﺔ ﺍﻟﻮﻗﺘﻴﺔ ﺍﻟﱵ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺘﻼﺷﻰ؛ ﻓﺎﻟﻨﺼﻮﺡ )ﺃﻱ ﺍﳋﻠﻮﺹ ( ﻭﺍﻟﺼﺪﻕ ﺃﻫﻢ ﺻﻔﺎﻬﺗﺎ ﻭﺟﻮﻫﺮ ﺣﻘﻴﻘﺘﻬﺎ ،ﻳﻘﺎﻝ " ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﻛﺬﻟﻚ ﻷﻬﻧﺎ ﲣﻠﺺ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻛﻞ ﺍﻵﻓﺎﺕ ﻭﺗﺼﻔﻴﻪ ﻣﻦ ﻛﻞ ﺍﻟﺬﻧﻮﺏ .ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﻟﻠﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﺷﺮﻭﻁ ﻻ ﺗﺘﺤﻘﻖ ﺇﻻ ﻬﺑﺎ ،ﻭﻫﻲ: - ١ﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﺍﺭﺗﻜﺐ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ- ٢ .ﺍﻹﻗﻼﻉ ﻋﻦ ﺭﺩﻱﺀ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻌﺎﺩﺍﺕ. - ٣ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳊﺎﻝ ﻋﻠﻰ ﺃﺣﺴﻦ ﺍﳊﺎﻻﺕ - ٤.ﺭﺩ ﺍﳊﻘﻮﻕ ﻭﺍﳌﻈﻠﻤﺎﺕ. - ٥ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﳌﺨﺎﻟﻔﺎﺕ - ٦.ﺗﺪﺍﺭﻙ ﻣﺎ ﺃﻣﻜﻦ ﺗﺪﺍﺭﻛﻪ ﳑﺎ ﻓﺎﺕ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ.
ﻓﺎﻟﺘﻮﺑﺔ ﺑﺬﻟﻚ ﻧﺪﻡ ﻳﻮﺭﺙ ﻋﺰﻣﺎ ﻭﻗﺼﺪﺍ ،ﻭﻋﻼﻣﺔ ﺍﻟﻨﺪﻡ ﺭﻗﺔ ﻗﻠﺐ ﺧﻮﻓﺎ ﻭﺭﺟﺎﺀ ،ﻭﻏﺰﺍﺭﺓ ﺩﻣﻊ ﺣﺰﻧﺎ ﻭﺍﺳﺘﻐﻔﺎﺭﺍ ،ﻟﺬﻟﻚ ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) :ﺍﺟﻠﺴﻮﺍ ﺇﱃ ﺍﻟﺘﻮﺍﺑﲔ ﻓﺈﻬﻧﻢ ﺃﺭﻕ ﺃﻓﺌﺪﺓ( .ﻭﻋﻼﻣﺔ ﺍﻟﻌﺰﻡ ﻭﺍﻟﻘﺼﺪ ﺍﻹﻗﻼﻉ ﺍﻟﺒﺎﺕ ﻭﺍﳉﻬﺪ ﰲ ﺍﻟﻄﺎﻋﺔ.ﻭ ﻟﻘﺪ ﺭﻏﺐ ﺍﻟﺸﺮﻉ ﺍﳊﻜﻴﻢ ﰲ ﺍﻟﺘﻮﺑﺔ ﻭﺣﺮﺽ ﻋﻠﻴﻬﺎ ﻭﺣﺒﺒﻬﺎ ﺑﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﻘﺎﻝ ﺗﻌﺎﱃ: َ ) ﻭَﺗُﻮﺑُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﺟﻤِﻴﻌﹰﺎ ﺃﹶﻳﱡﻬَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ﺗُ ﹾﻔِﻠ ﺤُﻮﻥ ( ﺍﻟﻨﻮﺭ٣١ ﺤﺐﱡ ﺍﻟﹾﻤَُﺘ ﹶﻄﻬﱢﺮﹺﻳﻦ ( ﺍﻟﺒﻘﺮﺓ ٢٢٢ ﲔ َﻭﻳُ ِ ﺤﺐﱡ ﺍﻟﺘﱠﻮﱠﺍﹺﺑ َ )ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِﺏ ﺍﻟﺮﱠﺣِﻴﻢ( ﺍﻟﺘﻮﺑﺔ ١٠٤ ﺕ َﻭﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ ﺍﻟﺘﱠﻮﱠ ﺍ ُ )ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ ﺏ َﺟﻤِﻴﻌﹰﺎ ﹺﺇﻧﱠ ُﻪ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺴ ﹺﻬﻢْ ﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ )ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ ﺍﻟﺮﱠﺣِﻴ ُﻢ ( ﺍﻟﺰﻣﺮ ٥٣ ﺠ ِﺪ ﺍﻟﻠﱠ َﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭَﺣِﻴﻤﺎ ( ﺍﻟﻨﺴﺎﺀ ١١٠ﻭﺃﺧﺮﺝ ﺃﲪﺪ:ﺣَﺪﱠﺛﹶﻨَﺎ ﻋَﻦ ﹶﺃﺑﹺﻲ ﺴَﺘ ْﻐ ِﻔ ﹺﺮ ﺍﻟﻠﱠ َﻪ َﻳ ﹺ ﺴﻪُ ﹸﺛﻢﱠ َﻳ ْ ) َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀﹰﺍ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ ﺏ ُﻣﺴِﻲ ُﺀ ﺍﻟﻠﱠ ْﻴ ﹺﻞ َﻭَﻳ ْﺒﺴُﻂﹸ َﻳ َﺪﻩُ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ َﻳ ْﺒﺴُﻂﹸ َﻳ َﺪﻩُ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ِﻟَﻴﺘُﻮ َ ﻣُﻮﺳَﻰ َﻋ ﹺﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺲ ِﻣ ْﻦ َﻣ ْﻐ ﹺﺮﹺﺑﻬَﺎ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ ﻟِﻴَﺘُﻮﺏَ ُﻣﺴِﻲ ُﺀ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﺣﺘﱠﻰ َﺗ ﹾﻄﻠﹸ َﻊ ﺍﻟﺸﱠ ْﻤ ُ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ ﺤﺪﱢﺙﹸ ﺍ ْﺑ َﻦ ﻋُ َﻤ َﺮ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻳُ َ ﺏ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺻ ﺤَﺎ ﹺ ﻭﺃﺧﺮﺝ ﻣﺴﻠﻢَ :ﻭﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْ ﺏ ﻓِﻲ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻣِﺎﹶﺋ ﹶﺔ َﻣﺮﱠٍﺓ ﺱ ﺗُﻮﺑُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓﹺﺈﻧﱢﻲ ﹶﺃﺗُﻮ ُ َﻭ َﺳﻠﱠ َﻢ ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺴﺘﺜﲏ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،ﺍﻟﺘﻮﺍﺑﲔ ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎ ،ﺗﻮﺑﺔ ﰲ ﻃﻴﺎﻬﺗﺎ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﳚﺰﻳﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻚ ﺟﺰﺍﺀ ﺃﻭﰱ ﻳﻨﺎﺳﺐ ﻋﻈﻤﺔ ﻛﺮﻣﻪ ﻭﻋﻔﻮﻩ ،ﻭﻣﻦ ﺃﻛﺮﻡ ﻣﻨﻪ ﺗﻌﺎﱃ؟ ﻭﻣﻦ ﺃﻛﺜﺮ ﻋﻔﻮﺍ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ؟ ﻳﻘﻮﻝ ﻋﺰ ﻭﺟﻞ) :ﹶﻓﺄﹸﻭﹶﻟِﺌ َ ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭﹰﺍ َﺭﺣِﻴﻤﹰﺎ( ﺍﻟﻔﺮﻗﺎﻥ ٧٠ ﺴﻨَﺎ ٍ ﻳَُﺒﺪﱢﻝﹸ ﺍﻟﻠﱠ ُﻪ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ َﺣ َ ﺻﻠﱠﻰ ﺃﺧﺮﺝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﺣَﺪﱠﺛﹶﻨَﺎ ﺃﹶﺑُﻮ ُﻣﻌَﺎ ﹺﻭَﻳ ﹶﺔ ﺣَﺪﱠﺛﹶﻨَﺎ ﺍ ﹾﻟﹶﺄ ْﻋ َﻤﺶُ َﻋ ﹺﻦ ﺍ ﹾﻟ َﻤ ْﻌﺮُﻭ ﹺﺭ ْﺑ ﹺﻦ ﺳُ َﻮْﻳ ٍﺪ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﹶﺫﺭﱟ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺠﻨﱠ ﹶﺔ ُﻳ ْﺆﺗَﻰ ﹺﺑ َﺮﺟُ ﹴﻞ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻧَ ﺤﱡﻮﺍ ﺠﻨﱠ ِﺔ ُﺩﺧُﻮﻟﹰﺎ ﺍﹾﻟ َ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹺﺇﻧﱢﻲ ﹶﻟﹶﺄﻋْ ﹺﺮﻑُ ﺁ ِﺧ َﺮ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﻨﱠﺎ ﹺﺭ ُﺧﺮُﻭﺟًﺎ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻭَﺁ ِﺧ َﺮ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ َ ﺖ ﻛﹶﺬﹶﺍ َﻳ ْﻮ َﻡ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻳَﺎ ﺖ ﹶﻛ ﹶﺬ ﺍ َﻳ ْﻮ َﻡ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ َﻭ َﻋ ِﻤ ﹾﻠ َ ﺻﻐَﺎ ﹺﺭﻫَﺎ ﻗﹶﺎ ﹶﻝ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ َﻋ ِﻤ ﹾﻠ َ ِﻛﺒَﺎ َﺭ ﹸﺫﻧُﻮﹺﺑ ِﻪ َﻭ َﺳﻠﹸﻮ ُﻩ َﻋ ْﻦ ِ ﺕ َﻧﻮَﺍ ﹺﺟﺬﹸﻩُ ﻗﹶﺎ ﹶﻝ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺣﺘﱠﻰ َﺑ َﺪ ْ ﻚ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺤ َ ﻀِ َﺭﺏﱢ ﹶﻟﹶﻘ ْﺪ َﻋ ِﻤ ﹾﻠﺖُ ﹶﺃ ْﺷﻴَﺎ َﺀ ﹶﻟ ْﻢ ﹶﺃ َﺭﻫَﺎ ﻫُﻨَﺎ ﻗﹶﺎ ﹶﻝ ﹶﻓ َ ﺴَﻨ ﹰﺔ. ﻚ َﻣﻜﹶﺎ ﹶﻥ ﹸﻛﻞﱢ َﺳﻴﱢﹶﺌ ٍﺔ َﺣ َ ﹶﻓﹺﺈﻥﱠ ﹶﻟ َ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﺸ َﻬﺪُﻭ ﹶﻥ ﺍﻟﺰﱡﻭ َﺭ ) ( ٤٣ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺸ َﻬﺪُﻭ ﹶﻥ ﺍﻟﺰﱡﻭ َﺭ ( ﺍﻟﻔﺮﻗﺎﻥ٧٢ﻭﺣﺮﻑ ﺍﻟﺰﺍﻱ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺗﺘﻮﺍﱃ ﻭﻣﻦ ﺻﻔﺎﻬﺗﻢ ﻗﺎﻝ ﺗﻌﺎﱃ ﺑﻌﺪ ﺫﻟﻚ )ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻻ َﻳ ْ ﻭﺍﻟﻮﺍﻭ ﻭﺍﻟﺮﺍﺀ ﺃﺻﻞ ﻭﺍﺣﺪ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﻴﻞ ﻭﺍﻟﻌﺪﻭﻝ ،ﻭﻣﻨﻪ " ﺍﺯ َﻭﺭﱠ ﻋﻦ ﺍﻟﺸﻲﺀ" ﺇﺫﺍ ﻣﺎﻝ ﻋﻨﻪ ﻭﺍﳓﺮﻑ ،ﻭﻛﻞ ﻣﺎ ﻫﻮ ﺗﻐﻴﲑ ﻟﻠﺤﻖ ﻭﺍﳊﻘﻴﻘﺔ ﺯﻭﺭ ،ﻓﺎﻟﻜﺬﺏ ﺯﻭﺭ ﻷﻧﻪ ﻣﻴﻞ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻖ ،ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﺒﺎﻃﻞ ﺃﻳﺎ ﻛﺎﻥ ﺯﻭﺭ ،ﻭﳎﺎﻟﺲ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻌﺒﺚ ﻭﺍﻟﻔﺎﺣﺸﺔ ﺯﻭﺭ ﻛﺬﻟﻚ ،ﺃﻣﺎ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﻓﻤﻨﻬﺎ ﺣﻀﻮﺭ ﻛﻞ ﳎﻠﺲ ﳚﺮﻱ ﻓﻴﻪ ﻣﺎ ﻻ ﳚﻮﺯ ﺷﺮﻋﺎ ﺃﻭ ﺖ ﻣﺮﻭﺀﺓ ،ﻷﻥ ﳎﺮﺩ ﻣﺸﺎﻫﺪﺓ ﻫﺬﻩ ﺍﺠﻤﻟﺎﻟﺲ ﺃﻭ ﺣﻀﻮﺭﻫﺎ ﺍﺷﺘﺮﺍﻙ ﻓﻴﻬﺎ ﻭﺇﻗﺮﺍﺭ ﳍﺎ ﻭﺭﺿﺎ ﻬﺑﺎ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ) :ﻭَﺇﹺﺫﹶﺍ َﺭﹶﺃ ْﻳ َ ﻚ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﻓﹶﻼ َﺗ ﹾﻘ ُﻌ ْﺪ َﺑ ْﻌ َﺪ ﺴَﻴﻨﱠ َ ﺚ ﹶﻏ ْﻴ ﹺﺮ ِﻩ َﻭﹺﺇﻣﱠﺎ ﻳُﻨْ ِ ﺽ َﻋ ْﻨ ُﻬ ْﻢ َﺣﺘﱠﻰ ﻳَ ﺨُﻮ ﺿُﻮﺍ ﻓِﻲ َﺣﺪِﻳ ٍ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ﺨُﻮ ﺿُﻮ ﹶﻥ ﻓِﻲ ﺁﻳَﺎﺗِﻨَﺎ ﹶﻓﹶﺄ ْﻋ ﹺﺮ ْ ﺲ ِﻣ َﻦ ﺍ ﹾﻟﹶﺄ ْﻭﺛﹶﺎ ِﻥ ﻭَﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﹶﻗ ْﻮ ﹶﻝ ﺍﻟﺰﱡﻭ ﹺﺭ ( ﲔ ( ﺍﻷﻧﻌﺎﻡ ،٦٨ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ) :ﻓﹶﺎ ْﺟَﺘﹺﻨﺒُﻮﺍ ﺍﻟﺮﱢ ْﺟ َ ﺍﻟﺬﱢ ﹾﻛﺮَﻯ َﻣ َﻊ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ ﺍﳊﺞ ،٣٠ﻭﻣﻨﻬﺎ ﺃﻳﻀﺎ ﺗﺰﻭﻳﺮ ﺍﳊﻘﺎﺋﻖ ﻭﻗﻠﺒﻬﺎ ﻋﻨﺪ ﺗﺄﺩﻳﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺇﻥ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻬﺎ ،ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ،
ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ":ﹶﺃﻟﹶﺎ ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ ﹺﺑﹶﺄ ﹾﻛَﺒ ﹺﺮ ﻗﺎﻝ َﻋ ْﻦ َﻋﺒْﺪِﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻲ َﺑ ﹾﻜ َﺮ ﹶﺓ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ َﺭﺿِﻲ ﺍﻟﻠﱠﻪ َﻋﻨْﻪ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ ﺲ َﻭﻛﹶﺎ ﹶﻥ ﻣُﺘﱠﻜِﺌﹰﺎ ﹶﻓﻘﹶﺎﻝ َ":ﹶﺃﻟﹶﺎ ﻕ ﺍﻟﹾﻮَﺍﻟِﺪَﻳْﻦ " َِ ،ﻭ َﺟﹶﻠ َ ﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ"ِ ﺛﹶﻠﹶﺎﺛﹰﺎ ،ﻗﹶﺎﻟﹸﻮﺍَ :ﺑﻠﹶﻰ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠﻪِ ،ﻗﹶﺎﻝ " َ:ﺍﹾﻟﹺﺈ ْﺷﺮَﺍ ُﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ َﻭ ُﻋﻘﹸﻮ ُ ﺖ ( .ﻭﺍﻵﻳﺔ ﻬﺑﺬﺍ ﲢﺮﻡ ﺍﻟﺰﻭﺭ ﻗﻮﻻ ﻭﻓﻌﻼ ﻭﲰﺎﻋﺎ ﻭﻣﺸﺎﻫﺪﺓ َﻭﹶﻗ ْﻮﻝﹸ ﺍﻟﺰﱡﻭ ﹺﺭ" ،ﻗﹶﺎ ﹶﻝ ﹶﻓﻤَﺎ ﺯَﺍ ﹶﻝ ُﻳ ﹶﻜﺮﱢ ُﺭﻫَﺎ َﺣﺘﱠﻰ ﻗﹸﻠﹾﻨَﺎ ﹶﻟ ْﻴَﺘﻪُ َﺳ ﹶﻜ َ ﻭﺷﻬﺎﺩﺓ ،ﻭﺗﻨﺰﻩ ﺍﳌﺆﻣﻦ ﻋﻦ ﳐﺎﻟﻄﺔ ﺍﻟﺸﺮ ﻭﺃﻫﻠﻪ ،ﻭﺗﺼﻮﻥ ﺩﻳﻨﻪ ﻋﻤﺎ ﻳﺜﻠﻤﻪ ﻭﻳﺸﻴﻨﻪ. ﰒ ﻳﻘﻮﻝ ﺗﻌﺎﱃ )ﻭَﺇﹺﺫﹶﺍ ﻣَﺮﱡﻭﺍ ﺑﹺﺎﻟﻠﱠ ْﻐ ﹺﻮ ﻣَﺮﱡﻭﺍ ِﻛﺮَﺍﻣﹰﺎ ( ﺍﻟﻔﺮﻗﺎﻥ:٧٢ ﻭﺍﻟﻠﻐﻮ ﻫﻮ ﻛﻞ ﻣﺎ ﺳﻘﻂ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺳﻔﺎﻫﺔ ،ﻭﻣﺎ ﻻ ﻳﻌﺘﺪ ﺑﻪ ﻭﻻ ﲢﺼﻞ ﻣﻨﻪ ﻓﺎﺋﺪﺓ .،ﻭﺍﻟﻠﻐﻮ ﻛﻞ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﻠﻐﻰ ﻭﻳﺘﺮﻙ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﳑﺎ ﻟﻴﺲ ﺑﻄﺎﻋﺔ ﺃﻭ ﻣﺒﺎﺡ؛ ﻓﺈﺫﺍ ﺻﺎﺩﻑ ﺃﻥ ﻣﺮ ﺍﳌﺆﻣﻦ ﲟﺠﺎﻟﺲ ﺍﻟﺰﻭﺭ ﻭﺍﻟﻠﻐﻮ ﺃﻛﺮﻡ ﻧﻔﺴﻪ ﻭﻧﺰﻫﻬﺎ ﺑﺎﻹﻋﺮﺍﺽ ﻭﺍﻹﻧﻜﺎﺭ ﻭﺗﺮﻙ ﺍﳋﻮﺽ ﻓﻴﻬﺎ ﺃﻭ ﺍﳌﺴﺎﻋﺪﺓ ﻋﻠﻴﻬﺎ ﺃﻭ ﺍﻟﻨﻈﺮ ﻭﺍﳌﺸﺎﻫﺪﺓ ﳍﺎ )ﻭَﺇﹺﺫﹶﺍ ﻣَﺮﱡﻭﺍ ﺑﹺﺎﻟﻠﱠ ْﻐ ﹺﻮ ﻣَﺮﱡﻭﺍ ِﻛﺮَﺍﻣﹰﺎ (. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﺨﺮﱡﻭﺍ ﻋَﻠﹶﻴْﻬَﺎ ﺻُﻤّﹰﺎ َﻭﻋُﻤْﻴَﺎﻧﹰﺎ ﺕ َﺭﺑﱢ ﹺﻬ ْﻢ ﹶﻟ ْﻢ َﻳ ِ ) (٤٤ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹸﺫﻛﱢﺮُﻭﺍ ﺑﹺﺂﻳﺎ ِ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺨﺮﱡﻭﺍ ﻋَﻠﹶﻴْﻬَﺎ ﺻُﻤّﹰﺎ َﻭﻋُﻤْﻴَﺎﻧﹰﺎ ( ﺍﻟﻔﺮﻗﺎﻥ:٧٣ ﺕ َﺭﺑﱢ ﹺﻬ ْﻢ ﹶﻟ ْﻢ َﻳ ِ ﻋﺒﺎﺩ ﺍﷲ ﻳﻘﻮﻝ ﺟﻞ ﻭﻋﻼ ) :ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺇﹺﺫﹶﺍ ﹸﺫﻛﱢﺮُﻭﺍ ﺑﹺﺂﻳﺎ ِ
ﻭﻟﻠﻤﺮﺀ ﺇﺫﺍ ﻣﺎ ﺫﹸﻛﺮ ﺑﺂﻳﺎﺕ ﺍﷲ ﻭﺁﻻﺋﻪ ﻭﻧﻌﻤﻪ ،ﺃﻭ ﻭﺟﻪ ﺇﻟﻴﻪ ﻧﺼﺢ ﺃﻭ ﺗﺮﻏﻴﺐ ﰲ ﺭﺿﺎ ﺍﷲ ﺃﻭ ﺗﺮﻫﻴﺐ ﻣﻦ ﻏﻀﺒﻪ ،ﺃﻭ ﺣﺚ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻮﺍﺟﺐ ﻭﺍﺟﺘﻨﺎﺏ ﺍﶈﺮﻡ ،ﺃﺣﺪ ﻣﻮﻗﻔﲔ: ﺇﻣﺎ ﺃﻥ ﻳﺘﻠﻘﻰ ﺫﻟﻚ ﻣﻔﺘﺤﺎ ﺫﻫﻨﻪ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺍﻻﺳﺘﻔﺎﺩﺓ ،ﻣﻘﺒﻼ ﻋﻠﻰ ﺍﳌﺬﻛﺮ ﺍﻟﻨﺎﺻﺢ ﺑﺄﺫﻥ ﻭﺍﻋﻴﺔ ﻭﻋﲔ ﺭﺍﻋﻴﺔ ﻭﻗﻠﺐ ﻚ ﺍﻟﱠﺬِﻳﻦَ َﻫﺪَﺍ ُﻫ ُﻢ ﺍﻟﻠﱠ ُﻪ ﺴَﻨﻪُ ﺃﹸﻭﹶﻟِﺌ َ ﺴَﺘ ِﻤﻌُﻮ ﹶﻥ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹶﻝ ﻓﹶﻴَﺘﱠﺒﹺﻌُﻮﻥﹶ ﹶﺃﺣْ َ ﺧﺎﺷﻊ ،ﳑﺘﺜﻼ ﻟﺸﺮﻉ ﺍﷲ ﻭﺣﻜﻤﻪ ،ﻭﻫﻮ ﺑﺬﻟﻚ ﻣﻦ ) ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْ ﺏ ( ﺍﻟﺰﻣﺮ.١٨ ﻚ ُﻫ ْﻢ ﺃﹸﻭﻟﹸﻮ ﺍﹾﻟﹶﺄ ﹾﻟﺒَﺎ ﹺ َﻭﺃﹸﻭﹶﻟِﺌ َ ﻭﺇﻣﺎ ﺃﻥ ﳜﺮ ﻋﻠﻰ ﺍﻟﻨﺼﺢ ﺑﺄﺫﻥ ﺻﻤﺎﺀ ﻭﻋﲔ ﻋﻤﻴﺎﺀ ﻭﻗﻠﺐ ﳐﺘﻮﻡ ﻋﻠﻴﻪ ،ﻻ ﻳﺘﺄﺛﺮ ﻭﻻ ﻳﺘﻐﲑ ،ﻭﻳﺒﻘﻰ ﻣﺴﺘﻤﺮﺍ ﻋﻠﻰ ﺍﻟﻐﻮﺍﻳﺔ ﺲ ﹶﻟ ُﻬ ْﻢ ﹸﻗﻠﹸﻮﺏٌ ﻻ َﻳ ﹾﻔﹶﻘﻬُﻮ ﹶﻥ ﺠﻦﱢ ﻭَﺍ ﹾﻟِﺄ ْﻧ ﹺ ﺠ َﻬﻨﱠ َﻢ ﹶﻛﺜِﲑﹰﺍ ِﻣ َﻦ ﺍ ﹾﻟ ﹺ ﻭﺍﻟﻀﻼﻝ ﻭﺍﳉﻬﻞ ﻭﺍﻟﻜﻔﺮ ،ﻭﻋﻦ ﻣﺜﻠﻪ ﻗﺎﻝ ﺗﻌﺎﱃَ ):ﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺫ َﺭﹾﺃﻧَﺎ ِﻟ َ ﻚ ُﻫ ُﻢ ﺍ ﹾﻟﻐَﺎِﻓﻠﹸﻮ ﹶﻥ ( ﺿ ﱡﻞ ﺃﹸﻭﹶﻟِﺌ َ ﻚ ﻛﹶﺎ ﹾﻟﹶﺄ ْﻧﻌَﺎ ﹺﻡ َﺑ ﹾﻞ ُﻫ ْﻢ ﹶﺃ َ ﺴ َﻤﻌُﻮ ﹶﻥ ﺑﹺﻬَﺎ ﺃﹸﻭﹶﻟِﺌ َ ﺼﺮُﻭ ﹶﻥ ﺑﹺﻬَﺎ َﻭﹶﻟﻬُ ْﻢ ﺁﺫﹶﺍﻥﹲ ﻻ َﻳ ْ ﺑﹺﻬَﺎ َﻭﹶﻟﻬُ ْﻢ ﺃﹶﻋْﻴُﻦٌ ﻻ ُﻳ ْﺒ ِ ﺍﻷﻋﺮﺍﻑ .١٧٩ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻥ ﺑﺂﻳﺎﺕ ﺍﷲ ﺻﻨﻔﺎﻥ :ﺳﻌﻴﺪ ﻭﺷﻘﻲ ،ﻭﻗﻠﺒﺎﻥ :ﺣﻲ ﻭﻣﻴﺖ ،ﻭﻓﻴﻬﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ):ﻭَﺇﹺﺫﹶﺍ ﻣَﺎ ﺸﺮُﻭﻥ ََ ،ﻭﹶﺃﻣﱠﺎ ﺍﻟﱠﺬِﻳ َﻦ ﻓِﻲ ﺖ ﺳُﻮﺭَﺓﹲ ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﺯَﺍ َﺩ ْﺗﻪُ َﻫ ِﺬ ِﻩ ﹺﺇﳝَﺎﻧﹰﺎ ﹶﻓﹶﺄﻣﱠﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﹶﻓﺰَﺍ َﺩْﺗ ُﻬ ْﻢ ﹺﺇ َﳝﺎﻧﹰﺎ َﻭ ُﻫ ْﻢ َﻳﺴَْﺘﺒْ ِ ﺃﹸ ْﻧ ﹺﺰﹶﻟ ْ ﺴ ﹺﻬ ْﻢ ﻭَﻣَﺎﺗُﻮﺍ َﻭ ُﻫ ْﻢ ﻛﹶﺎِﻓﺮُﻭ ﹶﻥ ( ﺍﻟﺘﻮﺑﺔ ١٢٥- ١٢٤ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ َﻣ َﺮﺽٌ ﹶﻓﺰَﺍ َﺩْﺗ ُﻬ ْﻢ ﹺﺭﺟْﺴﹰﺎ ﹺﺇﻟﹶﻰ ﹺﺭ ْﺟ ِ ﺐ ﻟﹶﻨَﺎ ِﻣ ْﻦ ﹶﺃ ْﺯﻭَﺍ ﹺﺟﻨَﺎ َﻭ ﹸﺫﺭﱢﻳﱠﺎِﺗﻨَﺎ ﻗﹸﺮﱠ ﹶﺓ ﹶﺃ ْﻋﻴُ ﹴﻦ ( ﻭﺍﻟﺼﻔﺔ ﺍﻻﺧﺮﻯ ﻟﻌﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻓﻬﻢ ﺩﺍﺋﻤﺎﹰ ﻳﺪﻋﻮﻥ ﺍﷲ )ﻭ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ َﻫ ْ ﺍﻟﻔﺮﻗﺎﻥ:٧٤ ﻷﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻪ ﺯﻭﺟﺔ ﺻﺎﳊﺔ ﻭﺫﺭﻳﺔ ﻃﻴﺒﺔ ﻣﻄﻴﻌﺔ ﻣﻌﺎﻭﻧﺔ ،ﻭﺑﻮﺭﻙ ﻟﻪ ﰲ ﺃﻫﻠﻪ ﻭﻭﻟﺪﻩ ﻗﺮﺕ ﻋﻴﻨﻪ ﻬﺑﻢ ﻭﺳﻜﻨﺖ ﻋﻦ ﻣﻼﺣﻈﺔ ﺃﺯﻭﺍﺝ ﺍﻵﺧﺮﻳﻦ ﻭﺫﺭﻳﺎﻬﺗﻢ ،ﻭﺫﻟﻚ ﻫﻮ ﻗﺮﺓ ﺍﻟﻌﲔ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻔﺲ .ﻭﻟﺬﻟﻚ ﳛﺮﺹ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺃﻋﻘﺎﺏ ﻋﻤﺎﻝ ﷲ ﺗﻘﺮ ﻬﺑﻢ ﺍﻷﻋﲔ ،ﻭﺃﺯﻭﺍﺝ ﺻﺎﳊﺎﺕ ﻳﺴﺎﳘﻦ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﺬﺭﻳﺔ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺼﻼﺡ ،ﻓﻼ ﺗﻨﻘﻄﻊ ﺃﻋﻤﺎﳍﻢ ﺑﺎﳌﻮﺕ ﻭﺇﳕﺎ ﺗﺴﺘﻤﺮ ﰲ ﺍﻷﺑﻨﺎﺀ ﻭﺍﳊﻔﺪﺓ ،ﻭﻳﻮﻗﻨﻮﻥ ﺃﻥ ﺫﻟﻚ ﻫﺒﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻠﺠﺆﻭﻥ ﺇﻟﻴﻪ ﺑﺎﻟﺪﻋﺎﺀ
ﻚ َﻭِﻟﻴّﹰﺎ َﻳ ﹺﺮﹸﺛﻨﹺﻲ ﺐ ﻟِﻲ ِﻣ ْﻦ ﹶﻟﺪُْﻧ َ ﻚ َﺳﻤِﻴ ُﻊ ﺍﻟﺪﱡﻋَﺎﺀ (ﺁﻝ ﻋﻤﺮﺍﻥ ) ٣٨ﹶﻓ َﻬ ْ ﻚ ﹸﺫﺭﱢﻳﱠ ﹰﺔ ﹶﻃﻴﱢَﺒ ﹰﺔ ﹺﺇﻧﱠ َ ﺐ ﻟِﻲ ِﻣ ْﻦ ﹶﻟﺪُ ْﻧ َ ﻭﺍﻟﺘﻮﺳﻞ )ﻗﹶﺎ ﹶﻝ َﺭﺏﱢ َﻫ ْ ﺿﻴّﹰﺎ ( ﻣﺮﱘ .٦- ٥ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ):ﺇﺫﺍ ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺏ ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ َﺭﺏﱢ َﺭ ِ َﻭَﻳ ﹺﺮﺙﹸ ِﻣ ْﻦ ﺁ ﹺﻝ َﻳ ْﻌﻘﹸﻮ َ ﺇﻻ ﻣﻦ ﺛﻼﺙ ،ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ،ﻭﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ ،ﻭﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ( ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ. ﲔ ﹺﺇﻣَﺎﻣﹰﺎ ( ﺍﻟﻔﺮﻗﺎﻥ:٧٤ )ﻭَﺍﺟْﻌَﻠﹾﻨَﺎ ِﻟﻠﹾﻤُﺘﱠ ِﻘ َ ﻭﺍﳌﻌﲎ ﺃﻥ ﻣﻦ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﺭﻬﺑﻢ ﺃﻥ ﻳﺒﻠﻐﻬﻢ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﻣﺒﻠﻐﺎ ﳚﻌﻠﻬﻢ ﻫﺪﺍﺓ ﺇﱃ ﺍﳋﲑ ﺩﻋﺎﺓ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ،ﺃﺋﻤﺔ ﻳﻘﺘﺪﻯ ﻬﺑﻢ ﻭﺗﻜﻮﻥ ﺳﲑﻬﺗﻢ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﻭﺩﻋﻮﺓ ﺻﺎﺩﻗﺔ ﻳﺴﺘﺮﺷﺪ ﻬﺑﺎ ) َﻭ َﺟ َﻌ ﹾﻠﻨَﺎ ُﻫ ْﻢ ﹶﺃِﺋﻤﱠ ﹰﺔ َﻳ ْﻬﺪُﻭ ﹶﻥ ﹺﺑﹶﺄ ْﻣ ﹺﺮﻧَﺎ ﺕ َﻭﹺﺇﻗﹶﺎ َﻡ ﺍﻟﺼﱠﻼ ِﺓ َﻭﺇﹺﻳﺘَﺎ َﺀ ﺍﻟﺰﱠﻛﹶﺎ ِﺓ ﻭَﻛﹶﺎﻧُﻮﺍ ﹶﻟﻨَﺎ ﻋَﺎﺑﹺﺪِﻳﻦَ ( ﺍﻷﻧﺒﻴﺎﺀ ،٧٣ ﺨ ْﻴﺮَﺍ ِ ﻭَﺃﹶﻭْﺣَﻴْﻨَﺎ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ِﻓ ْﻌ ﹶﻞ ﺍﹾﻟ َ ﺻَﺒﺮُﻭﺍ َﻭﻳُﹶﻠﻘﱠﻮْ ﹶﻥ ﺠ َﺰ ْﻭ ﹶﻥ ﺍ ﹾﻟﻐُ ْﺮﹶﻓ ﹶﺔ ﹺﺑﻤَﺎ َ ﻚ ﻳُ ْ ﰒ ﺧﺘﻢ ﻋﺰ ﻭﺟﻞ ﻭﺻﻔﻪ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺘﻘﲔ ﺑﺬﻛﺮ ﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﺃﻋﺪﻩ ﳍﻢ ﻓﻘﺎﻝ )ﺃﹸﻭﹶﻟِﺌ َ ﺤﻴﱠ ﹰﺔ َﻭﺳَﻼﻣﹰﺎ( ﺍﻟﻔﺮﻗﺎﻥ ،٧٥ﺃﻱ ﺃﻥ ﺍﳌﺘﺼﻒ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ،ﻭﻫﻲ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳊﻠﻢ ﻭ ﺍﻟﺘﻬﺠﺪ ﻓِﻴﻬَﺎ َﺗ ِ ﻭ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ،ﻭ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ ﻭﺍﻟﺮﻓﻖ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺘﺼﺮﻑ ،ﻭﺍﻟﺘﻨﺰﻩ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﺴﻮﺀ ﻭﺃﻫﻠﻪ ،ﻭﲢﻤﻞ ﺍﻷﺫﻯ ﻭﺍﻟﻌﻔﻮ ﻋﻦ ﺃﻫﻠﻪ ،ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺰﻭﺭ ﻭﺍﻟﻠﻐﻮ ،ﻭﻗﺒﻮﻝ ﺍﳌﻮﻋﻈﺔ ﻭ ﺍﻟﻨﺼﺢ ،ﻭ ﺍﻻﺑﺘﻬﺎﻝ ﺇﱃ ﺍﷲ ﻃﻠﺒﺎ ﻟﻠﻌﻮﻥ ﺑﺎﻟﺰﻭﺟﺔ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﺬﺭﻳﺔ ﺍﻟﻄﻴﺒﺔ ﻭﺑﺒﻠﻮﻍ ﻣﺮﺗﺒﺔ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﺪﻳﻦ ٠٠٠ﻛﺎﻥ ﺟﺰﺍﺀﻩ ﲟﺎ ﺻﱪ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭ ﻋﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﻟﺘﻜﺮﱘ٠ ﺻَﺒﺮُﻭﹰﺍ( ﺍﻟﻔﺮﻗﺎﻥ ،٧٥ﻭ ﺠ َﺰ ْﻭ ﹶﻥ ﺍ ﹾﻟﻐُ ْﺮﹶﻓ ﹶﺔ ﹺﺑﻤَﺎ َ ﻚ ﻳُ ْ - ١ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﳉﻨﺔ ﻭ ﻗﺪ ﻋﱪ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ " ﺑﺎﻟﻐﺮﻓﺔ " )ﺃﹸﻭﹶﻟِﺌ َ ﺍﻟﻐﺮﻓﺔ ﻟﻐﺔ ﻫﻲ ﻛﻞ ﺑﻨﺎﺀ ﻋﺎﻝ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ ) َﻭﻣَﺎ ﹶﺃ ْﻣﻮَﺍﹸﻟ ﹸﻜ ْﻢ ﻭَﻻ ﹶﺃﻭْﻻ ُﺩ ﹸﻛ ْﻢ ﺑﹺﺎﻟﱠﺘِﻲ ﺗُ ﹶﻘﺮﱢﺑُﻜﹸ ْﻢ ﻋِﻨْﺪَﻧَﺎ ُﺯ ﹾﻟﻔﹶﻰ ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ ﺕ ﺁ ِﻣﻨُﻮ ﹶﻥ( ﺳﺒﺄ ) ،٣٧ﹶﻟ ِﻜ ﹺﻦ ﺍﻟﱠﺬِﻳ َﻦ ﺍﺗﱠﻘﹶﻮْﺍ َﺭﺑﱠ ُﻬ ْﻢ ﹶﻟ ُﻬ ْﻢ ﻒ ﹺﺑﻤَﺎ َﻋ ِﻤﻠﹸﻮﺍ َﻭ ُﻫ ْﻢ ﻓِﻲ ﺍ ﹾﻟ ُﻐ ُﺮﻓﹶﺎ ِ ﻚ ﹶﻟ ُﻬ ْﻢ َﺟﺰَﺍ ُﺀ ﺍﻟﻀﱢ ْﻌ ِ ﺻَﺎﻟِﺤﹰﺎ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ ﺨِﻠﻒُ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟﻤِﻴﻌَﺎ َﺩ( ﺍﻟﺰﻣﺮ٢٠ ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍ ﹾﻟﹶﺄ ْﻧﻬَﺎﺭُ َﻭ ْﻋ َﺪ ﺍﻟﻠﱠ ِﻪ ﻻ ﻳُ ْ ﻏﹸﺮَﻑٌ ِﻣ ْﻦ ﻓﹶﻮْﻗِﻬَﺎ ﻏﹸﺮَﻑٌ َﻣ ْﺒﹺﻨﻴﱠ ﹲﺔ َﺗ ْ ﺤﻴﱠ ﹰﺔ َﻭﺳَﻼﻣﹰﺎ( ﺍﻟﻔﺮﻗﺎﻥ ،٧٥ﻭﺍﻟﺘﺤﻴﺔ ﺗﻜﻮﻥ ﳍﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ )ﺳَﻼﻡٌ ﹶﻗ ْﻮ ﹰﻻ ِﻣ ْﻦ - ٢ﺍﻟﺘﻌﻈﻴﻢ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﻳُﹶﻠﻘﱠﻮْ ﹶﻥ ﻓِﻴﻬَﺎ َﺗ ِ ﺢ ِﻣ ْﻦ ﺁﺑَﺎِﺋ ﹺﻬ ْﻢ َﻭﹶﺃ ْﺯﻭَﺍ ﹺﺟ ﹺﻬ ْﻢ َﻭ ﹸﺫﺭﱢﻳﱠﺎِﺗ ﹺﻬ ْﻢ ﺻﹶﻠ َ ﺕ َﻋ ْﺪ ٍﻥ َﻳ ْﺪﺧُﻠﹸﻮَﻧﻬَﺎ َﻭ َﻣ ْﻦ َ َﺭﺏﱟ َﺭﺣِﻴ ﹴﻢ( ﻳﺲ ،٥٨ﻭ ﺗﻜﻮﻥ ﺃﻳﻀﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ) َﺟﻨﱠﺎ ُ ﺻَﺒ ْﺮُﺗ ْﻢ ﹶﻓﹺﻨ ْﻌ َﻢ ُﻋ ﹾﻘﺒَﻰ ﺍﻟﺪﱠﺍ ﹺﺭ( ﺍﻟﺮﻋﺪ .٢٤- ٢٣ ﺏ ﺳَﻼﻡٌ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﻤَﺎ َ ﻭَﺍ ﹾﻟﻤَﻼِﺋ ﹶﻜﺔﹸ َﻳ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹸﻛﻞﱢ ﺑَﺎ ﹴ - ٣ﺩﻭﺍﻡ ﻫﺬﺍ ﺍﻟﺘﻌﻈﻴﻢ ﺧﺎﻟﺼﺎ ﻏﲑ ﻣﻨﻘﻄﻊ ،ﻻ ﻳﺸﻮﺑﻪ ﺳﻮﺀ ﺃﻭ ﺍﺿﻄﺮﺍﺏ ،ﻭﺧﻠﻮﺩ ﺍﳌﻘﺎﻡ ﰲ ﺍﳉﻨﺔ ﻻ ﻳﻈﻌﻨﻮﻥ ﻭﻻ ﺠﻨﱠ ِﺔ ﺧَﺎِﻟﺪِﻳ َﻦ ﻓِﻴﻬَﺎ ﺖ ﻣُﺴَْﺘﹶﻘﺮّﹰﺍ َﻭﻣُﻘﹶﺎﻣﹰﺎ(ﺍﻟﻔﺮﻗﺎﻥ َ ) ،٧٦ﻭﹶﺃﻣﱠﺎ ﺍﻟﱠﺬِﻳﻦَ ﺳُ ِﻌﺪُﻭﺍ ﹶﻓﻔِﻲ ﺍ ﹾﻟ َ ﳛﻮﻟﻮﻥ ﻭﻻ ﳝﻮﺗﻮﻥ )ﺧَﺎﻟِﺪِﻳﻦَ ﻓِﻴﻬَﺎ َﺣﺴَُﻨ ْ ﺠﺬﹸﻭ ٍﺫ( ﻫﻮﺩ .١٠٨ ﻚ َﻋﻄﹶﺎ ًﺀ ﹶﻏ ْﻴ َﺮ َﻣ ْ ﺽ ﹺﺇﻟﱠﺎ ﻣَﺎ ﺷَﺎ َﺀ َﺭﺑﱡ َ ﺖ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕُ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ُ ﻣَﺎ ﺩَﺍ َﻣ ِ ﺃﺳﺎﻝ ﺍﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻘﺪﻳﺮ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﺇﺻﻄﻔﺎﻫﻢ ﻭﺭﺿﻲ ﻋﻨﻬﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) ( ٤٥ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﻥﹼ ﺃﻭﻝ ﺳﻮﺭﺓ ﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺈﲨﺎﻉ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﺗﺎﻣًﺎ ﻫﻲ ﺻﺪﺭ ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ. ﻭﺭﻭﻯ ﺍﻟﻄﱪﻱ -ﺑﺈﺳﻨﺎﺩﻩ -ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ .ﻗﺎﻝ ":ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺠﺎﺀﱐ -ﻭﺃﻧﺎ ﻧﺎﺋﻢ ﺑﻨﻤﻂ ﻣﻦ ﺩﻳﺒﺎﺝ ﻓﻴﻪ ﻛﺘﺎﺏ .ﻓﻘﺎﻝ:ﺍﻗﺮﺃ .ﻓﻘﻠﺖ:ﻣﺎ ﺍﻗﺮﺃ .ﻓﻐﺘﲏ ﺣﱴ ﻇﻨﻨﺖ ﺃﻧﻪ ﺍﳌﻮﺕ .ﰒ ﺃﺭﺳﻠﲏ ﻓﻘﺎﻝ:ﺍﻗﺮﺃ .ﻓﻘﻠﺖ:ﻣﺎﺫﺍ ﺃﻗﺮﺃ ؟ ﻭﻣﺎ ﺃﻗﻮﻝ ﺫﻟﻚ ﺇﻻ ﺍﻓﺘﺪﺍﺀ ﻣﻦ ﺃﻥ ﻳﻌﻮﺩ ﺇﱄ ﲟﺜﻞ ﻣﺎ ﺻﻨﻊ ﰊ .ﻗﺎﻝ :ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ . . .
ﺇﱃ ﻗﻮﻟﻪ:ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﻗﺎﻝ:ﻓﻘﺮﺃﺗﻪ .ﰒ ﺍﻧﺘﻬﻰ ،ﰒ ﺍﻧﺼﺮﻑ ﻋﲏ .ﻭﻫﺒﺒﺖ ﻣﻦ ﻧﻮﻣﻲ ،ﻭﻛﺄﳕﺎ ﻛﺘﺐ ﰲ ﻗﻠﱯ ﻛﺘﺎﺑﺎ .ﻗﺎﻝ:ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﺃﺑﻐﺾ ﻋﻠﻲ ﻣﻦ ﺷﺎﻋﺮ ﺃﻭ ﳎﻨﻮﻥ .ﻛﻨﺖ ﻻ ﺃﻃﻴﻖ ﺃﻥ ﺃﻧﻈﺮ ﺇﻟﻴﻬﻤﺎ ،ﻗﺎﻝ:ﻗﻠﺖ:ﺇﻥ ﺍﻷﺑﻌﺪ -ﻳﻌﲏ ﻧﻔﺴﻪ -ﻟﺸﺎﻋﺮ ﺃﻭ ﳎﻨﻮﻥ ! ﻻ ﲢﺪﺙ ﻬﺑﺎ ﻋﲏ ﻗﺮﻳﺶ ﺃﺑﺪﺍ ! ﻷﻋﻤﺪﻥ ﺇﱃ ﺣﺎﻟﻖ ﻣﻦ ﺍﳉﺒﻞ ﻓﻸﻃﺮﺣﻦ ﻧﻔﺴﻲ ﻣﻨﻪ ﻓﻸﻗﺘﻠﻨﻬﺎ ﻓﻸﺳﺘﺮﳛﻦ ! ﻗﺎﻝ:ﻓﺨﺮﺟﺖ ﺃﺭﻳﺪ ﺫﻟﻚ .ﺣﱴ ﺇﺫﺍ ﻛﻨﺖ ﰲ ﻭﺳﻂ ﺍﳉﺒﻞ ﲰﻌﺖ ﺻﻮﺗﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻳﻘﻮﻝ:ﻳﺎ ﳏﻤﺪ .ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻧﺎ ﺟﱪﻳﻞ .ﻗﺎﻝ ﻓﺮﻓﻌﺖ ﺭﺃﺳﻲ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻓﺈﺫﺍ ﺟﱪﻳﻞ ﰲ ﺻﻮﺭﺓ ﺭﺟﻞ ﺻﺎﻑ ﻗﺪﻣﻴﻪ ﰲ ﺃﻓﻖ ﺍﻟﺴﻤﺎﺀ ﻳﻘﻮﻝ :ﻳﺎ ﳏﻤﺪ ﺃﻧﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﻧﺎ ﺟﱪﻳﻞ .ﻗﺎﻝ:ﻓﻮﻗﻔﺖ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ،ﻭﺷﻐﻠﲏ ﺫﻟﻚ ﻋﻤﺎ ﺃﺭﺩﺕ ، ﻓﻤﺎ ﺃﺗﻘﺪﻡ ﻭﻣﺎ ﺃﺗﺄﺧﺮ ،ﻭﺟﻌﻠﺖ ﺃﺻﺮﻑ ﻭﺟﻬﻲ ﻋﻨﻪ ﰲ ﺃﻓﺎﻕ ﺍﻟﺴﻤﺎﺀ ،ﻓﻼ ﺃﻧﻈﺮ ﰲ ﻧﺎﺣﻴﺔ ﻣﻨﻬﺎ ﺇﻻ ﺭﺃﻳﺘﻪ ﻛﺬﻟﻚ ،ﻓﻤﺎ ﺯﻟﺖ ﻭﺍﻗﻔﺎ ﻣﺎ ﺃﺗﻘﺪﻡ ﺃﻣﺎﻣﻲ ،ﻭﻻ ﺃﺭﺟﻊ ﻭﺭﺍﺋﻲ ،ﺣﱴ ﺑﻌﺜﺖ ﺧﺪﳚﺔ ﺭﺳﻠﻬﺎ ﰲ ﻃﻠﱯ ،ﺣﱴ ﺑﻠﻐﻮﺍ ﻣﻜﺔ ﻭﺭﺟﻌﻮﺍ ﺇﻟﻴﻬﺎ ﻭﺃﻧﺎ ﻭﺍﻗﻒ ﰲ ﻣﻜﺎﱐ . .ﰒ ﺍﻧﺼﺮﻑ ﻋﲏ ﻭﺍﻧﺼﺮﻓﺖ ﺭﺍﺟﻌﺎ ﺇﱃ ﺃﻫﻠﻲ " . . . ﺇﻥ ﺟﱪﻳﻞ ﺟﺎﺀ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺼﺪﺭ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ )) ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ ﺍﻗﺮﺃ ﻭﺭﺑﻚ ﺍﻷﻛﺮﻡ ﺍﻟﺬﻱ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ(( ،ﺻﺪﺭ ﺍﻟﺴﻮﺭﺓ ﺇﱃ ﻫﻨﺎ ﻳﻜﺎﺩ ﺍﻹﲨﺎﻉ ﻳﻨﻌﻘﺪ ﻋﻠﻰ ﺃﻧﻪ ﺃﻭﻝ ﻛﻼﻡ ﺇﳍﻲ ﺻﺎﻓﺢ ﺁﺫﺍﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺣﲔ ﺗﻨﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ، ﺇﻧﻪ ﺣﺎﺩﺙ ﺿﺨﻢ .ﺿﺨﻢ ﺟﺪﺍ .ﺿﺨﻢ ﺇﱃ ﻏﲑ ﺣﺪ .ﻭﻣﻬﻤﺎ ﺣﺎﻭﻟﻨﺎ ﺍﻟﻴﻮﻡ ﺃﻥ ﳓﻴﻂ ﺑﻀﺨﺎﻣﺘﻪ ،ﻓﺈﻥ ﺟﻮﺍﻧﺐ ﻛﺜﲑﺓ ﻣﻨﻪ ﺳﺘﻈﻞ ﺧﺎﺭﺝ ﺗﺼﻮﺭﻧﺎ ! ﺇﻧﻪ ﺣﺎﺩﺙ ﺿﺨﻢ ﲝﻘﻴﻘﺘﻪ .ﻭﺿﺨﻢ ﺑﺪﻻﻟﺘﻪ .ﻭﺿﺨﻢ ﺑﺂﺛﺎﺭﻩ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻴﻌﺎ . .ﻭﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﰎ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺗﻌﺪ -ﺑﻐﲑ ﻣﺒﺎﻟﻐﺔ -ﻫﻲ ﺃﻋﻈﻢ ﳊﻈﺔ ﻣﺮﺕ ﻬﺑﺬﻩ ﺍﻷﺭﺽ ﰲ ﺗﺎﺭﳜﻬﺎ ﺍﻟﻄﻮﻳﻞ ﻣﺎ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺍﻟﺬﻱ ﰎ ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ؟ ﺣﻘﻴﻘﺘﻪ ﺃﻥ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ،ﺍﻟﻌﻈﻴﻢ ﺍﳉﺒﺎﺭ ﺍﻟﻘﻬﺎﺭ ﺍﳌﺘﻜﱪ ،ﻣﺎﻟﻚ ﺍﳌﻠﻚ ﻛﻠﻪ ،ﻗﺪ ﺗﻜﺮﻡ -ﰲ ﻋﻠﻴﺎﺋﻪ -ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﻫﺬﻩ ﺍﳋﻠﻴﻘﺔ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻹﻧﺴﺎﻥ ،ﺍﻟﻘﺎﺑﻌﺔ ﰲ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﻜﻮﻥ ﻻ ﻳﻜﺎﺩ ﻳﺮﻯ ﺍﲰﻪ ﺍﻷﺭﺽ .ﻭﻛﺮﻡ ﻫﺬﻫﺎﳋﻠﻘﻴﺔ ﺑﺎﺧﺘﻴﺎﺭ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻟﻴﻜﻮﻥ ﻣﻠﺘﻘﻰ ﻧﻮﺭﻩ ﺍﻹﳍﻲ ،ﻭﻣﺴﺘﻮﺩﻉ ﺣﻜﻤﺘﻪ ،ﻭﻣﻬﺒﻂ ﻛﻠﻤﺎﺗﻪ ،ﻭﳑﺜﻞ ﻗﺪﺭﻩ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ - ﺳﺒﺤﺎﻧﻪ -ﻬﺑﺬﻩ ﺍﳋﻠﻴﻘﺔ . ﻭﻣﺎ ﺩﻻﻟﺔ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ؟ ﺩﻻﻟﺘﻪ -ﰲ ﺟﺎﻧﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ -ﺃﻧﻪ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻮﺍﺳﻊ ،ﻭﺍﻟﺮﲪﺔ ﺍﻟﺴﺎﺑﻐﺔ ،ﺍﻟﻜﺮﱘ ﺍﻟﻮﺩﻭﺩ ﺍﳌﻨﺎﻥ .ﻳﻔﻴﺾ ﻣﻦ ﻋﻄﺎﺋﻪ ﻭﺭﲪﺘﻪ ﺑﻼ ﺳﺒﺐ ﻭﻻ ﻋﻠﺔ ،ﺳﻮﻯ ﺃﻥ ﺍﻟﻔﻴﺾ ﻭﺍﻟﻌﻄﺎﺀ ﺑﻌﺾ ﺻﻔﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﻜﺮﳝﺔ . ﻭﺩﻻﻟﺘﻪ -ﰲ ﺟﺎﻧﺐ ﺍﻹﻧﺴﺎﻥ -ﺃﻥ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﻗﺪ ﺃﻛﺮﻣﻪ ﻛﺮﺍﻣﺔ ﻻ ﻳﻜﺎﺩ ﻳﺘﺼﻮﺭﻫﺎ ،ﻭﻻ ﳝﻠﻚ ﺃﻥ ﻳﺸﻜﺮﻫﺎ . ﻭﺃﻥ ﻫﺬﻩ ﻭﺣﺪﻫﺎ ﻻ ﻳﻨﻬﺾ ﳍﺎ ﺷﻜﺮﻩ ﻭﻟﻮ ﻗﻀﻰ ﻋﻤﺮﻩ ﺭﺍﻛﻌﺎ ﺳﺎﺟﺪﺍ . .ﻫﺬﻩ . .ﺃﻥ ﻳﺬﻛﺮﻩ ﺍﷲ ،ﻭﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ، ﻭﻳﺼﻠﻪ ﺑﻪ ،ﻭﳜﺘﺎﺭ ﻣﻦ ﺟﻨﺴﻪ ﺭﺳﻮﻻ ﻳﻮﺣﻲ ﺇﻟﻴﻪ ﺑﻜﻠﻤﺎﺗﻪ .ﻭﺃﻥ ﺗﺼﺒﺢ ﺍﻷﺭﺽ . .ﻣﺴﻜﻨﻪ . .ﻣﻬﺒﻄﺎ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺏ ﻬﺑﺎ ﺟﻨﺒﺎﺕ ﺍﻟﻮﺟﻮﺩ ﰲ ﺧﺸﻮﻉ ﻭﺍﺑﺘﻬﺎﻝ ﰒ ﺫﻫﺒﺖ ﺍﻟﺴﻮﺭﺓ ﲢﻜﻲ ﺃﻣﻮﺭًﺍ ﺃﺧﺮﻯ ))ﻛﻼ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ ﺇﻥ ﺇﱃ ﺭﺑﻚ ﺍﻟﺮﺟﻌﻰ ﺃﺭﺃﻳﺖ ﺍﻟﺬﻱ ﻳﻨﻬﻰ ﻋﺒﺪًﺍ ﺇﺫ ﺍ ﺻﻠﻰ ﺃﺭﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﳍﺪﻯ ﺃﻭ ﺃﻣﺮ ﺑﺎﻟﺘﻘﻮﻯ ﺃﱂ ﻳﻌﻠﻢ ﺑﺄﻥ ﺍﷲ ﻳﺮﻯ ﻛﻼ ﻟﺌﻦ ﱂ ﻳﻨﺘﻪ ﻟﻨﺴﻔﻌًﺎ ﺑﺎﻟﻨﺎﺻﻴﺔ ﻧﺎﺻﻴﺔ ﻛﺎﺫﺑﺔ ﺧﺎﻃﺌﺔ ﻓﻠﻴﺪﻉ ﻧﺎﺩﻳﻪ ﺳﻨﺪﻉ ﺍﻟﺰﺑﺎﻧﻴﺔ ﻛﻼ ﻻ ﺗﻄﻌﻪ ﻭﺍﺳﺠﺪ ﻭﺍﻗﺘﺮﺏ((. ﺁﻳﺎﺕ ﻗﻠﻴﻠﺔ ﺑﻨﺎﺅﻫﺎ ﻭﺍﺿﺢ ،ﻭﻟﻜﻨﻪ ﻣﻌﺠﺰ ،ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﺃﺛﺎﺭﻬﺗﺎ ،ﺍﳌﻬﻤﺎﺕ ﺍﻟﱵ ﻃﺮﺣﺘﻬﺎ ﻣﺎ ﻫﻲ؟ ﻫﻞ ﻓﻜﺮﰎ ﻬﺑﺎ؟ ﺗﻌﺎﻟﻮ ﻧﺸﺘﺮﻙ ﺑﺎﻟﺘﻔﻜﲑ ،ﺍﻓﺘﺘﺎﺡ ﺍﻟﺴﻮﺭﺓ ﺑﻘﻮﻝ ﺍﷲ ﺟﻞ ﺍﲰﻪ ﺧﻄﺎﺑًﺎ ﻟﻠﻨﱯ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
" ﺍﻗﺮﺃ " ﻣﻊ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺃﻣﻲ ،ﻻ ﻳﻘﺮﺃ ﻭﻻ ﻳﻜﺘﺐ ﻭﻻ ﳛﺴﺐ ،ﺷﻲﺀ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ،ﻣﺎ ﻣﻌﲎ ﺃﻥ ﺗﻘﻮﻝ ﻟﻸﻣﻲ ﺍﻗﺮﺃ؟ ﺃﻟﺴﺖ ﺗﻜﻠﻔﻪ ﳏﺎ ﹰﻻ ،ﻭﺗﻜﻠﻴﻒ ﺍﶈﺎﻝ ﻋﺒﺚ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﻌﻘﻼﺀ ،ﻣﺎ ﻣﻌﲎ ﺗﻜﻠﻴﻔﻚ ﻷﻣﻲ ﺑﺎﻟﻘﺮﺍﺀﺓ ،ﻭﻟﻮ ﺍﺟﺘﻬﺪ ﳎﻬﻮﺩﻩ ﻛﻠﻪ ﻣﺎ ﺃﻃﺎﻕ ﺫﻟﻚ؟ ﻟﻜﻦ ﰲ ﺍﻷﻣﺮ ﻟﻄﻴﻔﺔ. ﻗﻮﻝ ﺍﷲ ﻟﻠﻨﱯ ﺍﻗﺮﺃ ﻻ ﻳﻌﲏ ﻓﻘﻂ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳚﺐ ﺃﻥ ﻳﻘﺮﺃ ﻣﻦ ﺍﻟﻜﺘﺎﺏ؛ ﻷﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻓﻘﻂ، ﻳﻌﲏ ﻫﺬﺍ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﳛﺴﻦ ﺃﻥ ﻳﻘﺮﺃ ﻭﻳﻜﺘﺐ ﻓﻬﺬﺍ ﻻ ﻳﻌﻔﻴﻪ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﳌﺘﺎﺑﻌﺔ ﻭﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻣﺸﺎﻓﻬﺔ، ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﻘﺮﺃ ﻭﱂ ﻳﻜﻦ ﻳﻜﺘﺐ ﻭﱂ ﳜﻂ ﺑﻴﻤﻴﻨﻪ ﻛﺘﺎﺑًﺎ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺪ ﺍﺳﺘﻄﺎﻉ ﺑﻌﻮﻥ ﺍﷲ ﻭﻋﻨﺎﻳﺘﻪ ﺃﻥ ﳚﻤﻊ ﰲ ﺻﺪﺭﻩ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻮﺣﻲ ﺍﳌﻜﺮﻡ ﺑﺴﻤﺎﻋﻪ ﻭﲝﺮﻭﻓﻪ ،ﻭﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﺬﻳﻦ ﺗﻠﻰ ﻋﻠﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻧﺖ ﻏﺎﻟﺒﻴﺘﻬﻢ ﺍﻟﻌﻈﻤﻰ ﺍﻟﺴﺎﺣﻘﺔ ﻻ ﺗﻘﺮﺃ ﻛﺘﺎﺑًﺎ ،ﻭﻻ ﲣﻂ ﺑﻴﻤﻴﻨﻬﺎ ﺷﻴﺌﹰﺎ ،ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳜﱪ ﺑﺎﻵﻱ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻓﻴﺠﻤﻌﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﰲ ﺻﺪﻭﺭﻫﻢ ،ﻭﺑﺬﻟﻚ ﻛﺎﻧﻮﺍ ﻗﺎﺭﺋﲔ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٤٦ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﻗﺮﺃ ﺑﺈﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ﻛﻞ ﺃﻣﺮ .ﻛﻞ ﺣﺮﻛﺔ .ﻛﻞ ﺧﻄﻮﺓ .ﻛﻞ ﻋﻤﻞ .ﺑﺎﺳﻢ ﺍﷲ .ﻭﻋﻠﻰ ﺍﺳﻢ ﺍﷲ .ﺑﺎﺳﻢ ﺍﷲ ﺗﺒﺪﺃ .ﻭﺑﺎﺳﻢ ﺍﷲ ﺗﺴﲑ .ﻭﺇﱃ ﺍﷲ ﺗﺘﺠﻪ .ﻭﺇﻟﻴﻪ ﺗﺼﲑ . ﻭﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ .ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻢ .ﻓﻤﻨﻪ ﺍﻟﺒﺪﺀ ﻭﺍﻟﻨﺸﺄﺓ ،ﻭﻣﻨﻪ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﳌﻌﺮﻓﺔ . .ﻭﺍﻹﻧﺴﺎﻥ ﻳﺘﻌﻠﻢ ﻣﺎ ﻳﺘﻌﻠﻢ ، ﻭﻳﻌﻠﻢ ﻣﺎ ﻳﻌﻠﻢ . .ﻓﻤﺼﺪﺭ ﻫﺬﺍ ﻛﻠﻪ ﻫﻮ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﻭﺍﻟﺬﻱ ﻋﻠﻢ ). .ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ(. . )) ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ(( ﻣﺎﺫﺍ ﻳﻌﲏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ؟ ﳓﻦ ﻧﺴﺘﻤﻊ ﰲ ﺍﶈﺎﻓﻞ ﻭﰲ ﺍﳌﺮﺍﺳﻴﻢ ﻭﺍﻟﻘﺮﺍﺭﺍﺕ :ﺑﺎﺳﻢ ﺍﻟﺸﻌﺐ ﺍﻟﻔﻼﱐ ،ﺑﺎﺳﻢ ﺍﻷﻣﺔ ،ﳓﻦ ﺭﺋﻴﺲ ﺍﳉﻤﻬﻮﺭﻳﺔ ،ﺃﻭ ﳓﻦ ﺍﻟﻘﺎﺿﻲ ﻓﻼﻥ ،ﺃﻭ ﳓﻦ ﺍﻟﻮﺯﻳﺮ ﺍﻟﻔﻼﱐ ،ﻧﻘﺮ ﻣﺎ ﻫﻮ ﺁﺕ ،ﻓﺎﻟﺘﻘﺮﻳﺮ
ﻟﻴﺲ ﺑﺎﺳﻢ ﺷﺨﺺ ﻣﻌﲔ ،ﻭﺇﳕﺎ ﻫﻮ ﺑﺎﺳﻢ ﺍﻷﻣﺔ ،ﻭﻓﻘﹰﺎ ﺃﻭ ﺍﻋﺘﺒﺎﺭًﺍ ﺑﺄﻥ ﺍﻷﻣﺔ ﻫﻲ ﻣﺼﺪﺭ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﳌﻔﻬﻮﻡ ﻭﺍﳌﺮﻓﻮﺽ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ. ﻓﻘﻮﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ))ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ(( ﻳﺸﻜﻞ ﻣﻔﺘﺮﻗﹰﺎ ﻟﻠﻄﺮﻳﻖ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺑﲔ ﺭﻛﺎﻡ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻏﺜﺎﺋﻬﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻌﺮﻭﻓﹰﺎ ﺯﻣﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﺬﻱ ﺳﻴﻈﻞ ﻣﻌﺮﻭﻓﹰﺎ ﻣﺎﺩﺍﻣﺖ ﺍﻟﺪﻧﻴﺎ ﺩﻧﻴﺎ ،ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻨﺎ ﺱ ﰲ ﺷﺮﻭﺭﻫﻢ، ﻫﺬﺍ ﺍﻟﺬﻱ ﻧﺮﻯ ،ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻌﻠﻢ ،ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﺘﺒﺎﻩ ،ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻌﻮﺩ ،ﺃﻱ ﺗﺼﺮﻑ ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﺳﻢ ﻓﺮﺩ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﺳﻢ ﺃﻣﺔ ،ﻭﺇﳕﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﺳﻢ ﺍﷲ ،ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻫﻮ ﺍﳌﺎﻟﻚ ،ﻭﻫﻮ ﺍﳌﺘﺼﻒ، ﻭﻫﻮ ﺍﳋﺎﻟﻖ ،ﻭﻫﻮ ﺍﻟﺮﺍﺯﻕ ،ﻓﺎﻻﺷﺘﺮﺍﻙ ﻣﻌﻪ ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﺘﻘﺮﻳﺮ ،ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﻨﻬﻲ ﳏﺎﻭﻟﺔ ﻟﻼﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺳﻠﻄﺎﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﰲ ﻛﻮﻧﻪ ،ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﺳﻢ ﺍﷲ ﻋﻠﻰ ﻭﻓﻖ ﻣﻨﻬﺎﺝ ﺷﺮﻋﻪ ﻭﻋﻠﻰ ﻭﺻﻒ ﺧﻄﻰ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﻻ ﺣﻖ ﳍﺎ ﰲ ﺃﻥ ﺗﺄﻣﺮ ﻭﰲ ﺃﻥ ﺗﻨﻬﻰ ،ﻭﺗﺄﰐ ﺑﻘﻴﺔ ﳍﺬﺍ ﺑﻌﺪ ﻗﻠﻴﻞ. )) ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ(( ﺍﻟﻌﻠﻖ :ﺍﻟﻌﻠﻘﺔ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻧﻘﻄﺔ ﺍﻟﺪﻡ ﺍﻟﻠﺰﺟﺔ ﺍﳌﺘﺠﻤﻌﺔ، ﺣﻴﻨﻤﺎ ﻳﺸﲑ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻦ ﺃﻭﻟﻴﺎﺕ ﺍﻟﻮﺣﻲ ـ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ،ﻳﺘﺮﻙ ﻟﻠﺬﻫﻦ ﺃﻥ ﻳﺸﺮﺡ ،ﻳﻼﺣﻆ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻟﺮﺣﻢ ،ﻛﻴﻒ ﻧﺸﺄﺕ؟ ﻭﻛﻴﻒ ﺗﻄﻮﺭﺕ؟ ﻭﻛﻴﻒ ﲣﻠﻘﺖ ﺟﻨﻴﻨًﺎ ﰲ ﺍﻟﺒﻄﻦ؟ ﰒ ﻛﻴﻒ ﺧﺮﺟﺖ ﺇﱃ ﻋﺎﱂ
ﻼ ﻻ ﻳﻜﺎﺩ ﻳﺴﺘﻘﻞ ﺑﻨﻔﺴﻪ ،ﻭﻻ ﳛﺼﻞ ﻟﻨﻔﺴﻪ ﻋﻠﻰ ﻧﻔﻊ ﻭﻻ ﻳﺪﻓﻊ ﻋﻨﻬﺎ ﺃﺫﻯ ،ﰒ ﻣﺎﺯﺍﻟﺖ ﻋﻨﺎﻳﺔ ﺍﷲ ﲢﻒ ﻬﺑﺬﺍ ﺍﻟﺪﻧﻴﺎ ﻃﻔ ﹰ ﻼ ،ﰒ ﺷﻴﺨًﺎ ،ﻭﺇﺫﺍ ﻫﻮ ﺑﺸﺮ ﺳﻮﻱ ،ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺘﺤﺮﻙ ﻼ ﻳﺪﺭﺝ ﰒ ﺷﺎﺑًﺎ ،ﰒ ﻛﻬ ﹰ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻌﺎﺟﺰ ﺣﱴ ﻛﺎﻥ ﻃﻔ ﹰ ﻭﻳﺄﰐ ﺑﺎﳌﻌﺠﺰﺍﺕ ،ﻭﻳﻘﺪﻡ ﺍﳌﻨﺠﺰﺍﺕ ﻭﻳﻔﺘﺢ ﰲ ﺍﻟﻌﻠﻢ ﻓﺘﻮﺣًﺎ ﺗﺬﻫﻞ ﺍﻟﻌﻘﻮﻝ ،ﻭﺗﺴﺘﺄﺳﺮ ﺍﻷﻟﺒﺎﺏ ،ﻫﺬﺍ ﺑﺪﺍﻳﺘﻪ ﻧﻘﻄﺔ ﺩﻡ ﻋﻠﻘﺔ ،ﻓﺤﲔ ﻳﻨﺎﺩﻳﻚ ﺭﺑﻚ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺃﻧﺖ ﻻ ﺗﻌﻠﻢ ﻭﻻ ﺗﻘﺮﺃ ﻻ ﺗﻐﻔﻞ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺃﻥ ﻭﻗﻮﻑ ﺍﻟﺸﻲﺀ ﻭﻭﻗﻮﻑ ﺍﳌﺨﻠﻮﻕ ﻋﻨﺪ ﻣﺮﺣﻠﺔ ﻭﺍﺣﺪﺓ ﺃﻣﺮ ﳏﺎﻝ ،ﻓﻜﻞ ﺷﻲﺀ ﺇﱃ ﺗﻄﻮﺭ ،ﻭﻛﻞ ﺷﻲﺀ ﺇﱃ ﺗﺮﻗﻲ ،ﻭﻛﻞ ﺷﻲﺀ ﺇﱃ ﺍﻧﺪﻓﺎﻉ ﳓﻮ ﺍﻷﺣﺴﻦ ،ﻭﳓﻮ ﺍﻷﻓﻀﻞ ﻭﻛﻤﺎ ﲣﻠﻘﺖ ﻫﺬﻩ ﺍﻟﻌﻠﻘﺔ ﻓﻜﺎﻥ ﻣﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺪﺭﻙ ﺍﶈﺲ ﺍﻟﻔﻌﺎﻝ ﺍﳌﺮﻳﺪ ،ﺍﳌﻔﻜﺮ ﺍﳌﻘﺪﺭ، ﻛﺬﻟﻚ ﺃﻧﺖ ﻻ ﺗﺴﺘﻘِﻞ ﻧﻔﺴﻚ ﻭﻻ ﺗﺴﻬﻦ ﻬﺑﺎ ،ﺃﻧﺖ ﺍﻟﻴﻮﻡ ﻻ ﺗﻌﻠﻢ ﻟﻜﻨﻚ ﻟﻮ ﺣﺎﻭﻟﺖ ﺃﻥ ﺗﻘﺮﺃ ﻭﺃﻥ ﲡﻤﻊ ﻋﻠﻤًﺎ ﺇﱃ ﻋﻠﻢ ﻭﻛﻼ ًﻣﺎ ﺇﱃ ﻛﻼﻡ ﻭﻗﻀﻴﺔ ﺇﱃ ﻗﻀﻴﺔ ،ﻓﻠﻦ ﳝﻀﻲ ﻛﺒﲑ ﺯﻣﻦ ﺣﱴ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻣﻊ ﺍﻟﻌﺎﻣﻠﲔ ﻓﺈﺫﺍ ﻗﻌﺪﺕ ﻋﺎﺟﺰًﺍ ﻻ ﺗﻘﺮﺃ ﻭﻻ ﺗﺘﻜﻠﻢ ﻭﻻ ﺗﻐﺸﻰ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻢ ﻭﻻ ﺗﺴﺄﻝ ،ﻓﺤﱴ ﻣﱴ؟ ﻣﱴ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻭﺩﻳﻨﻚ ﺩﻳﻦ ﺍﻟﻌﻠﻢ؟ ﻣﱴ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻭﰲ ﺍﻹﺳﻼﻡ ﻻ ﻣﻜﺎﻥ ﻟﻠﺠﻬﻼﺀ؟ ﻣﱴ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻭﺃﻧﺖ ﺍﻟﻴﻮﻡ ﺗﻌﻴﺶ ﰲ ﻋﺼﺮ ﻳﻨﺒﺬ ﺍﳉﻬﻼﺀ ﻭﺍﳉﺎﻫﻠﲔ ،ﻛﺬﻟﻚ ﳚﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺎﳌﲔ )) ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ ﺍﻗﺮﺃ ﻭﺭﺑﻚ ﺍﻷﻛﺮﻡ ﺍﻟﺬﻱ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ((. ﻫﺬﻩ ﺍﻷﺩﺍﺓ ﺍﻟﱵ ﻫﻲ ﺍﻟﻘﻠﻢ ﻻ ﻳﻜﻠﻒ ﺷﺮﺍﺅﻫﺎ ﺇﻻ ﻣﺒﻠﻐًﺎ ﺯﻫﻴﺪًﺍ ،ﻟﻜﻦ ﻗﻴﻤﺘﻬﺎ ﺍﻟﺬﺍﺗﻴﺔ ﻻ ﺗﻘﺪﺭ ﺑﺜﻤﻦ ،ﻬﺑﺬﺍ ﺍﻟﻘﻠﻢ ﻋﺮﻓﻨﺎ ﺃﺧﺒﺎﺭ ﺍﻷﻭﻟﲔ ﻭﺍﻃﻠﻌﻨﺎ ﻋﻠﻰ ﲡﺎﺭﺏ ﺍﳌﺎﺿﻲ ،ﻭﻧﻘﻠﺖ ﺇﻟﻴﻨﺎ ﺣﻘﺎﺋﻖ ﺍﻟﻌﻠﻮﻡ ،ﻭﻛﻞ ﻣﺎ ﺗﺘﻨﻌﻢ ﺑﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺗﺮﺍﺙ ﺣﻀﺎﺭﻱ ،ﻓﺎﻟﻔﻀﻞ ﻓﻴﻪ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻘﻠﻢ ،ﺍﳌﺎﺿﻮﻥ ﻛﺘﺒﻮﺍ ﻭﻗﺮﺃﻧﺎ ﻭﺗﻌﻠﻤﻨﺎ ،ﻭﳓﻦ ﻧﻜﺘﺐ ﻭﻧﻀﻴﻒ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ ﻣﺎ ﺃﻋﺎﻧﻨﺎ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﺃﻭﻻﺩﻧﺎ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ؟ ﰈ ﻛﻞ ﻫﺬﺍ ﺍﻟﺸﻲﺀ؟ ﻬﺑﺬﻩ ﺍﻷﺩﺍﺓ ﺍﻟﱵ ﻻ ﻳﻜﺎﺩ ﺃﺣﺪًﺍ ﻳﻠﻘﻲ ﺇﻟﻴﻬﺎ ﺑﺎ ﹰﻻ ،ﻫﻲ ﺍﻟﻘﻠﻢ ،ﻣﻦ ﺍﻟﺬﻱ ﻋﻠﻤﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺗﻜﺘﺐ ﺑﺎﻟﻘﻠﻢ؟ ﺍﷲ ،ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ ،ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ. ﺍﲰﻌﻮﺍ ﻣﺎﺫﺍ ﺗﻘﻮﻝ ﻣﻄﺎﻟﻊ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ)) :ﻭﺇﺫﺍ ﻗﺎﻝ ﺭﺑﻚ ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺟﺎﻋﻞ ﰲ ﺍﻷﺭﺽ ﺧﻠﻴﻔﺔ(( ﰒ ))ﻭﻋﻠﻢ ﺁﺩﻡ ﺍﻷﲰﺎﺀ ﻛﻠﻬﺎ ﰒ ﻋﺮﺿﻬﻢ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﻓﻘﺎﻝ ﺃﻧﺒﺌﻮﱐ ﺑﺄﲰﺎﺀ ﻫﺆﻻﺀ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ ﻗﺎﻟﻮﺍ ﺳﺒﺤﺎﻧﻚ ﻻ ﻋﻠﻢ ﻟﻨﺎ ﺇﻻ ﻣﺎ ﻋﻠﻤﺘﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ﻗﺎﻝ ﻳﺎ ﺁﺩﻡ ﺃﻧﺒﺌﻬﻢ ﺑﺄﲰﺎﺋﻬﻢ ﻓﻠﻤﺎ ﺃﻧﺒﺄﻫﻢ ﺑﺄﲰﺎﺋﻬﻢ ﻗﺎﻝ ﺃﱂ ﺃﻗﻞ ﻟﻜﻢ ﺇﱐ ﺃﻋﻠﻢ ﻏﻴﺐ ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ ﻭﺃﻋﻠﻢ ﻣﺎ ﺗﺒﺪﻭﻥ ﻭﻣﺎ ﻛﻨﺘﻢ ﺗﻜﺘﻤﻮﻥ((. ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺍﺧﺘﺺ ﺃﺑﺎﻧﺎ ﺁﺩﻡ ﻬﺑﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺳﺤﺐ ﺍﻟﻜﺮﺍﻣﺔ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻪ ﲨﻴﻌًﺎ ﻟﻐﺎﻳﺔ ﺃﺭﺍﺩﻫﺎ ﺍﷲ ﻭﻫﻮ ﺃﻋﻠﻢ ﻬﺑﺎ ﻭﻫﻲ ﻏﺎﻳﺔ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻰ ﻛﻠﻤﺎﺕ ﺍﷲ ﻭﺍﳊﺮﺍﺳﺔ ﻟﺸﺮﻳﻌﺔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ))ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﻛﻼ(( ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺗﺮﺩﺩﺕ ﻓﻴﻬﺎ "ﻛﻼ" ﺛﻼﺙ ﻣﺮﺍﺕ ﻛﻼ ،ﻭﺃﻧﺖ ﺗﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ ﺗﺸﻌﺮ ﺃﻧﻚ ﺣﲔ ﺗﻘﻮﻝ ﻛﻼ ﻛﺄﳕﺎ ﺃﻧﺖ ﺗﻘﻮﺩ ﺳﻴﺎﺭﺗﻚ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﺇﺫﺍ ﺑﻚ ﻓﺠﺄﺓ ﺃﻣﺎﻡ ﺍﻟﻨﻮﺭ ﺍﻷﲪﺮ ،ﻓﺘﺠﺪ ﻧﻔﺴﻚ ﻣﻀﻄﺮًﺍ ﺇﱃ ﺍﻟﻮﻗﻮﻑ ﻷﻧﻚ ﻟﻮ ﲡﺎﻭﺯﺕ ﻟﻌﺮﺿﺖ ﻧﻔﺴﻚ ﳋﻄﺮ ﳏﻘﻖ ،ﻻ ﺗﺘﺠﺎﻭﺯ ﻛﻼ ،ﺑﻌﺪ ﻛﻼ ،ﻛﻼﻡ ﻋﻈﻴﻢ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻚ ﺃﻥ ﻼ ))ﻛﻼ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ(( ﻣﻔﺘﺎﺡ ﺍﻟﻘﻀﻴﺔ ﻛﻠﻬﺎ ﰲ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ))ﺇﻥ ﺗﺪﺭﻛﻪ ﻭﺃﻥ ﺗﻔﻜﺮ ﻓﻴﻪ ﻃﻮﻳ ﹰ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ(( ﻣﺎ ﺍﻟﺬﻱ ﳛﻮﻝ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﺍﻻﻫﺘﺪﺍﺀ ﻟﻜﻠﻤﺎﺕ ﺍﷲ ،ﻣﺎ ﺍﻟﺬﻱ ﳛﻮﻝ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﻗﺮﺍﺀﺓ ﺁﻳﺎﺕ ﺍﷲ ﰲ ﺍﻷﻧﻔﺲ ﻭﺍﻵﻓﺎﻕ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٤٧ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ
ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ،ﻧﺒﻬﺖ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ))ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ(( ﻣﺎ ﻣﻌﲎ ﺍﻟﻄﻐﻴﺎﻥ ﺗﻘﻮﻝ :ﻣﻸﺕ ﺍﻟﻜﺄﺱ ﻣﺎﺀ ﻓﻄﻐﻰ ﺍﳌﺎﺀ ﻳﻌﲏ ﺃﻥ ﺍﳌﺎﺀ ﲡﺎﻭﺯ ﺣﺎﻓﺔ ﺍﻟﻜﺄﺱ ﻭﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻳﺘﺠﺎﻭﺯ ﺣﺪﻩ ﻧﻘﻮﻝ ﻋﻨﻪ ﻃﻐﻰ ﻓﻼﻥ ،ﻓﺎﻟﻄﻐﻴﺎﻥ ﳎﺎﻭﺯﺓ ﺍﳊﺪ ﺍﳌﻘﺪﻭﺭ ﻟﻺﻧﺴﺎﻥ ،ﻣﺎ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ؟ ﻋﺒﺪ ﱂ ﺗﻜﻦ ﺇﳍﹰﺎ ﻭﻟﻦ ﺗﻜﻮﻥ ،ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗﻨﺎﺯﻉ ﺍﷲ ﺧﺼﻴﺼﺔ ﺍﻷﻟﻮﻫﻴﺔ ،ﺃﻧﺖ ﻋﺒﺪ ﺣﲔ ﲢﺎﻭﻝ ﺃﻥ ﺗﺘﻌﺪﻯ ﻃﻮﺭﻙ ﻭﲡﺎﻭﺯ ﻣﻘﺪﺍﺭﻙ ﻓﺄﻧﺖ ﻃﺎﻍ ،ﻭﺍﻟﻄﻐﻴﺎﻥ ﳎﺎﻭﺯﺓ ﺍﳊﺪ ))ﻛﻼ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ(( ﻟﻴﺼﺮﻑ ﻋﻦ ﺍﳊﺪ ﻭﻳﻌﺮﺽ ﻋﻦ ﺍﳍﺪﻯ ،ﻭﻳﻀﺮﺏ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﻋﺮﺽ ﺍﳊﺎﺋﻂ ﺑﺴﺒﺐ ﻃﻐﻴﺎﻧﻪ، ﺑﺴﺒﺐ ﻧﺴﻴﺎﻧﻪ ﻟﻨﻔﺴﻪ ،ﻧﺴﻴﺎﻧﻪ ﳊﻘﻴﻘﺔ ﺫﺍﺗﻪ ،ﻣﺎ ﺳﺒﺐ ﺫﻟﻚ ﺃﻳﻀًﺎ؟ ))ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ(( ،ﺃﻥ ﻫﺬﺍ ﺗﻔﺴﲑ ﺍﳌﺮﺍﺩ ﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺸﻌﺮ ﺑﺄﻧﻪ ﻗﺪ ﺍﺳﺘﻐﲎ ﻋﻦ ﺃﻳﺔ ﻗﻮﺓ ﺧﺎﺭﺝ ﺫﺍﺗﻪ ،ﻓﻤﻦ ﺃﺟﻞ ﺫﻟﻚ ﻫﻮ ﻳﻄﻐﻰ ﻭﻳﺘﺠﺎﻭﺯ ﺣﺪﻩ ،ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻳﻨﺴﻰ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻻﹼ ﻳﻨﺴﺎﻫﺎ ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻳﻨﺼﺮﻑ ﻭﻳﻌﺮﺽ ﻋﻦ ﺍﳊﻖ. ﻣﺎ ﻣﻌﲎ ﺍﺳﺘﻐﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ؟ ﺷﻌﻮﺭﻩ ﺑﺄﻧﻪ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﻏﲑﻩ ،ﺗﻌﺰﺯﻩ ﺑﺎﻟﻮﻟﺪ ،ﺗﻌﺰﺯﻩ ﺑﺎﳌﺎﻝ ،ﺗﻌﺰﺯﻩ ﺑﺎﳉﺎﻩ ﻭﺍﻟﺴﻠﻄﺎﻥ ،ﺗﻠﻚ ﻫﻲ ﺍﻷﺩﻭﺍﺀ ،ﺍﺳﺘﻐﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺒﺐ ﻧﺴﻴﺎﻧﻪ ﳊﻘﻴﻘﺔ ﺑﻘﺎﺋﻪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﺳﺒﺐ ﻭﺍﺿﺢ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻹﻧﺼﺮﺍﻑ ﻋﻦ ﺍﳊﻖ ،ﻭﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﺣﻴﻨﻤﺎ ﻳﻀﻊ ﻧﺼﺐ ﻋﻴﻨﻴﻪ ﺃﻧﻪ ﺃﺑﺪًﺍ ﻭﺩﺍﺋﻤًﺎ ﻋﺒﺪ ﺍﷲ ﺟﻞ ﻭﻋﻼ ،ﻟﻴﺲ ﺭﺑًﺎ ﻭﻻ ﻗﺮﻳﺒًﺎ ﻣﻦ ﺍﻟﺮﺏ ﻓﺈﻧﻪ ﺣﻴﻨﺌﺬ ﻳﺴﻤﻊ ﻛﻠﻤﺎﺕ ﺍﷲ ﺣﲔ ﺗﺘﻠﻰ ﻋﻠﻴﻪ ﺑﺄﺫﻥ ﺻﺎﻏﻴﺔ ﻭﻗﻠﺐ ﻣﺘﻔﺘﺢ ،ﲟﺎﺫﺍ ﻳﻨﺴﻰ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ؟ ﺑﺴﻴﻄﺮﺓ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻋﻠﻴﻪ ،ﺻﺎﺣﺐ ﺍﻷﻭﻻﺩ ﻳﺮﻯ ﺃﻧﻪ ﻋﺰﻳﺰ ﺑﺄﻭﻻﺩﻩ ،ﻭﺭﺍﺀﻩ ﺟﻴﺶ ﳉﺐ ﻣﻦ ﺍﻷﻭﻻﺩ ﻭﺃﻭﻻﺩ ﺍﻷﻭﻻﺩ ،ﻓﻬﻮ ﺑﻐﲑ ﺣﺎﺟﺔ ﺇﱃ ﺳﻨﺪ ﻳﺄﺗﻴﻪ ﻣﻦ ﺧﺎﺭﺝ ﺫﺍﺗﻪ ،ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻗﺪ ﺷﺮﺡ ﺫﻟﻚ ،ﺃﱂ ﺗﻘﺮﺃﻭﺍ ﻣﺎ ﻗﺎﻝ ﺭﺑﻜﻢ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﻣﺮﱘ: )) ﺃﻓﺮﺃﻳﺖ ﺍﻟﺬﻱ ﻛﻔﺮ ﺑﺂﻳﺎﺗﻨﺎ ﻭﻗﺎﻝ ﻷﻭﺗﲔ ﻣﺎ ﹰﻻ ﻭﻭﻟﺪًﺍ ﺃﻃﻠﻊ ﺍﻟﻐﻴﺐ ﺃﻡ ﺍﲣﺬ ﻋﻨﺪ ﺍﻟﺮﲪﻦ ﻋﻬﺪًﺍ ﻛﻼ ﺳﻨﻜﺘﺐ ﻣﺎ ﻳﻘﻮﻝ ﻭﳕﺪ ﻟﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﺪًﺍ ﻭﻧﺮﺛﻪ ﻣﺎ ﻳﻘﻮﻝ ﻭﻳﺄﺗﻴﻨﺎ ﻓﺮﺩًﺍ((.ﻣﺮﱘ ﲎ ﻋﻦ ﺍﻟﻌﺰﻳﺰ ﺍﳉﺒﺎﺭ ﻭﻳﻠﻚ ﻳﺎ ﳐﻠﻮﻕ ،ﻭﻳﻠﻚ ﻳﺎ ﺗﺎﺋﻪ ،ﻣﻦ ﺃﻧﺖ ﺣﱴ ﺗﺴﺘﻜﺜﺮ ﺑﺄﻭﻻﺩﻙ ﻭﺃﻭﻻﺩ ﺃﻭﻻﺩﻙ ،ﻭﺗﺮﻯ ﺃﻧﻚ ﰲ ﻏ ً ﻳﻮﻡ ﺗﻘﻒ ﺑﲔ ﻳﺪﻱ ﺍﳌﻨﺘﻘﻢ ﺍﻟﻘﺎﻫﺮ ﳌﻦ ﻳﻜﻮﻥ ﺑﲔ ﻳﺪﻳﻚ؟ ﻻ ﻭﻟﺪ ،ﻭﻻ ﻋﺒﻴﺪ ،ﻭﻳﺄﺗﻴﻨﺎ ﻓﺮﺩًﺍ ،ﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻳﺸﻌﺮ ﺃﻧﻪ ﺣﲔ ﲎ ﻋﻦ ﺍﻟﻨﺎﺱ ،ﻭﰲ ﻏﲎ ﻋﻦ ﺭﺏ ﺍﻟﻨﺎﺱ ،ﱂ ﲢﻒ ﺑﻪ ﺍﻟﻌﻨﺎﻳﺔ ﺣﱴ ﻭﺻﻔﺖ ﺑﲔ ﺍﳌﺎﻝ ﻭﺍﻟﻨﺴﺐ ﳏﻨﺔ ﳝﻠﻚ ﺍﳌﺎﻝ ﰲ ﻏ ً ﻭﺍﺧﺘﺒﺎ ًﺭﺍ ،ﻭﺇﳕﺎ ﻳﺮﻯ ﺃﻧﻪ ﲜﻬﺪﻩ ﺣﺼﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺎﻝ ،ﻟﻴﺲ ﻫﺬﺍ ﻓﻘﻂ ،ﻭﻟﻜﻦ ﺷﻌﻮﺭًﺍ ﺧﺒﻴﺜﹰﺎ ﺁﲦﹰﺎ ﳎﺮﻣًﺎ ﻓﻴﺤﻜﻢ ﰲ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﳝﻠﻚ ﺍﳌﺎﻝ ﻭﺍﻟﺜﺮﺍﺀ ،ﺃﻧﺎ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺷﺘﺮﻱ ﺍﻟﻠﺬﺍﺕ ﻓﺄﻣﺮﺡ ﻣﺎ ﺷﺎﺀ ﱄ ﺍﳌﺮﺡ ،ﺃﻧﺎ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺷﺘﺮﻱ ﺍﻷﻋﻮﺍﻥ ﻭﺍﻷﺗﺒﺎﻉ ﻣﻦ ﺍﻹﻣﻌﺎﺕ ﻭﺍﻟﺘﺎﻓﻬﲔ ﻓﻴﺴﲑﻭﻥ ﻣﻦ ﺧﻠﻔﻲ ﻭﺗﺼﻄﻔﻖ ﺍﻟﻨﻌﺎﻝ ،ﺃﺳﺘﻄﻴﻊ ﻛﺬﺍ ﻭﺃﺳﺘﻄﻴﻊ ﻛﺬﺍ ،ﻭﳛﻚ، ﻣﺎ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻚ ﺃﻥ ﻫﺬﺍ ﺍﳌﺎﻝ ﺳﻴﺒﻘﻰ ﺑﲔ ﻳﺪﻳﻚ؟ ﻻ ﺷﻲﺀ ،ﺃﱂ ﺗﻘﺮﺃ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ)) :ﺇﻥ ﻗﺎﺭﻭﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻣﻮﺳﻰ ﻓﺒﻐﻰ ﻋﻠﻴﻬﻢ ﻭﺁﺗﻴﻨﺎﻩ ﻣﻦ ﺍﻟﻜﻨﻮﺯ ﻣﺎ ﺇﻥ ﻣﻔﺎﲢﻪ ﻟﺘﻨﻮﺀ ﺑﺎﻟﻌﺼﺒﺔ ﺃﻭﱄ ﺍﻟﻘﻮﺓ((ﺍﻟﻘﺼﺺ ﻼ ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﳌﻔﺎﺗﻴﺢ ﻻ ﲢﻤﻠﻬﺎ ﺇﻻﻋﺼﺒﺔ ﺃﻭﻟ ُﻮ ﻗﻮﺓ ،ﻭﻣﻊ ﺫﻟﻚ ﻓﺒﻌﺾ ﺍﻟﺘﺎﻓﻬﲔ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﻧﺴﺒًﺎ ﻗﻠﻴ ﹰ ﺍﻟﺪﻧﻴﺎ ﺩﺍﻧﺖ ﳍﻢ ،ﻭﺃﻬﻧﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺘﺨﺬﻭﺍ ﺍﻵﺧﺮﻳﻦ ﺧﻮ ﹰﻻ ﻭﻋﺒﻴﺪًﺍ ﻻ )) ﺇﻥ ﻗﺎﺭﻭﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﻣﻮﺳﻰ ﻓﺒﻐﻰ ﻋﻠﻴﻬﻢ ﻭﺁﺗﻴﻨﺎﻩ ﻣﻦ ﺍﻟﻜﻨﻮﺯ ﻣﺎ ﺇﻥ ﻣﻔﺎﲢﻪ ﻟﺘﻨﻮﺀ ﺑﺎﻟﻌﺼﺒﺔ ﺃﻭﱄ ﺍﻟﻘﻮﺓ ﺇﺫ ﻗﺎﻝ ﻟﻪ ﻗﻮﻣﻪ ﻻ ﺗﻔﺮﺡ ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﻟﻔﺮﺣﲔ ﻭﺍﺑﺘﻎ ﻓﻴﻤﺎ ﺁﺗﺎﻙ ﺍﷲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻭﻻ ﺗﻨﺲ ﻧﺼﻴﺒﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺣﺴﻦ ﻛﻤﺎ ﺃﺣﺴﻦ ﺍﷲ ﺇﻟﻴﻚ ﻭﻻ ﺗﺒﻎ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﳌﻔﺴﺪﻳﻦ ﻗﺎﻝ(( ـ ﺍﲰﻌﻮﺍ ﻣﺎ ﻗﺎﻝ ﻫﺬﺍ ﺍﳌﻔﺘﺮﻱ ـ ))ﺇﳕﺎ ﺃﻭﺗﻴﺘﻪ ﻋﻠﻰ ﻋﻠﻢ ﻋﻨﺪﻱ(( ﺃﻱ ﺑﻔﻬﻤﻲ ﻭﺑﺈﺭﺍﺩﰐ ﻭﺑﺒﺼﺮﻱ ﻭﺧﱪﰐ )) ﺃﻭ ﱂ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﻫﻠﻚ ﻣﻦ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﻣﻦ ﻫﻮ ﺃﺷﺪ ﻣﻨﻪ ﻗﻮﺓ ﻭﺃﻛﺜﺮ ﲨﻌًﺎ ﻭﻻ ﻳُﺴﺄﻝ ﻋﻦ ﺫﻧﻮﻬﺑﻢ ﺍﺠﻤﻟﺮﻣﻮﻥ ﻓﺨﺮﺝ ﻋﻠﻰ ﻗﻮﻣﻪ ﰲ ﺯﻳﻨﺘﻪ(( ـ ﻻﺣﻈﻮﺍ ﺍﻟﻔﺘﻨﺔ ـ ))ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻳﺎﻟﻴﺖ ﻟﻨﺎ ﻣﺜﻞ ﻣﺎ ﺃﻭﰐ
ﻗﺎﺭﻭﻥ ﺇﻧﻪ ﻟﺬﻭ ﺣﻆ ﻋﻈﻴﻢ(( ـ ﻓﻤﺎﺫﺍ ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺛﻮﺍﺏ ﺍﷲ؟ ـ ))ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺁﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻭﻳﻠﻜﻢ ﺛﻮﺍﺏ ﺍﷲ ﺧﲑ ﳌﻦ ﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﹰﺎ ﻭﻻ ﻳﻠﻘﺎﻫﺎ ﺇﻻ ﺍﻟﺼﺎﺑﺮﻭﻥ ﻓﺨﺴﻔﻨﺎ ﺑﻪ ﻭﺑﺪﺍﺭﻩ ﺍﻷﺭﺽ ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﻣﻦ ﻓﺌﺔ ﻳﻨﺼﺮﻭﻧﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ(( ـ ﺃﻳﻦ ﺍﳌﺎﻝ ،ﺃﻳﻦ ﺍﻷﻋﻮﺍﻥ ،ﺃﻳﻦ ﺍﻟﻨﺴﺐ ،ﺃﻳﻦ ﺍﻟﻐﺮﻭﺭ؟ ﺣﻖ ﺍﳊﻖ ﻭﺫﻫﺐ ﺍﻟﺒﺎﻃﻞ ـ ))ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﺘﺼﺮﻳﻦ ﻭﺃﺻﺒﺢ ﺍﻟﺬﻳﻦ ﲤﻨﻮﺍ ﻣﻜﺎﻧﻪ ﺑﺎﻷﻣﺲ ﻳﻘﻮﻟﻮﻥ ﻭﻳﻜﺄﻥ ﺍﷲ ﻳﺒﺴﻂ ﺍﻟﺮﺯﻕ ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﻳﻘﺪﺭ ﻟﻮﻻ ﺃﻥ ﻣﻦّ ﺍﷲ ﻋﻠﻴﻨﺎ ﳋﺴﻒ ﺑﻨﺎ ﻭﻛﺄﻧﻪ ﻻ ﻳﻔﻠﺢ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﳒﻌﻠﻬﺎ ﻟﻠﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﻋﻠﻮًﺍ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﻓﺴﺎﺩًﺍ ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ((.ﺍﻟﻘﺼﺺ ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﺴﻠﻄﺎﻥ :ﻣﺎﻟﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ،ﺃﻧﺖ ﺍﻟﻴﻮﻡ ﰲ ﺩﻓﺔ ﺍﳊﻜﻢ ،ﻭﻏﺪًﺍ ﺇﻧﺴﺎﻥ ﻃﺮﻳﺪ ﻻ ﺗﻌﺮﻑ ﺃﻳﻦ ﺗﺄﻭﻱ ،ﺗﺴﲑ ﺧﺎﺋﻔﹰﺎ ﺗﺘﺮﻗﺐ ،ﻓﻌ ﻼﹼﻡ ﺍﻟﻐﺮﻭﺭ ﺑﺎﻟﺴﻠﻄﺎﻥ ،ﺃﺑﲔ ﻳﺪﻳﻚ ﻣﻦ ﺍﷲ ﺻﻚ ﺃﻧﻚ ﻻ ﺗﻨﺰﻝ ﻋﻦ ﻫﺬﺍ ﺍﻟﻜﺮﺳﻲ؟! ﻟﺌﻦ ﱂ ﺗﻨﺰﻟﻚ ﻗﻮﻯ ﺍﻟﻨﺎﺱ ﻟﺘﻨﺰﻟﻨﻚ ﻗﻮﺓ ﺍﷲ ﺍﻟﱵ ﻻ ﺗﻐﻠﺐ ﻭﻻ ﺗﻐﺎﻟﺐ، ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﺟﺒﺎﺭ ﻋﻨﻴﺪ ،ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻌﺸﺎﺋﺮ ،ﻭﺃﺷﺒﺎﻩ ﺍﻟﻌﺸﺎﺋﺮﻳﲔ ،ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺩﻭﺍﺀ ﻧﺎﻓﻊ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻄﻐﻰ ،ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺃﻧﻪ ﷲ ﻋﺒﺪ ،ﻓﺈﺫﺍ ﻋﺮﻑ ﺫﻟﻚ ﻭﻋﺮﻑ ﻣﻘﺎﻡ ﺍﻷﻟﻮﻫﻴﺔ ،ﻭﺃﻥ ﻟﻪ ﻭﺣﺪﻩ ﺣﻖ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺃﺻﻐﻰ ﺑﺄﺫﻧﻴﻪ ﻭﺃﺻﺎﻍ ﺑﻘﻠﺒﻪ ،ﻭﻓﺘﺢ ﺟﻮﺍﺭﺣﻪ ﲨﻴﻌًﺎ ﻟﻠﻔﻬﻢ ﻋﻦ ﺍﷲ ﻭﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﻰ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٤٨ﺍﱂ ﺗﺮ ﻛﻴﻒ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺷﺒﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺑﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﻷﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺗﺜﻤﺮ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺗﺜﻤﺮ ﺍﻟﺜﻤﺮ
ﺍﻟﻨﺎﻓﻊ ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻋﻠﻰ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻫﻲ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﺈﻬﻧﺎ ﺗﺜﻤﺮ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻭ ﺍﻟﺒﺎﻃﻨﺔ ﻓﻜﻞ ﻋﻤﻞ ﻣﺮﺿﻲ ﷲ ﻋﺰ ﻭﺟﻞ ﻫﻮﲦﺮﺓ ﻫﺬﺍ ﺍﻟﻜﻠﻤﺔ ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﻮﻟﻪ ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﰲ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﻳﻘﻮﻝ ﻳﺮﻓﻊ ﻬﺑﺎ ﻋﻤﻞ ﺍﳌﺆﻣﻦ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻫﺬﺍ ﻣﺜﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻹﳝﺎﻥ ﻗﻮﻻﻥ ﺍﻟﻄﻴﺒﺔ ﻭﺃﺻﻠﻬﺎ ﺍﻟﺜﺎﺑﺖ ﺍﻟﺬﻱ ﻻ ﻳﺰﻭﻝ ﺍﻹﺧﻼﺹ ﻓﻴﻪ ﻭﻓﺮﻋﻪ ﰲ ﺍ ﻟﺴﻤﺎﺀ ﺧﺸﻴﺔ ﺍﷲ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺻﺢ ﻭﺃﻇﻬﺮ ﻭﺃﺣﺴﻦ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺷﺒﻪ ﺷﺠﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻷﺻﻞ ﺍﻟﺒﺎﺳﻘﺔ ﺍﻟﻔﺮﻉ ﰲ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻮﺍ ﺍﻟﱵ ﻻ ﺗﺰﺍﻝ ﺗﺆﰐ ﲦﺮﻬﺗﺎ ﻛﻞ ﻛﻠﻤﺎ ﺭﻓﻊ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻋﺒﺪ ﺍﷲ ﺇﺫﺍ ﺗﺄﻣﻠﺖ ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ﺭﺃﻳﺘﻪ ﻣﻄﺎﺑﻘﺎ ﻟﺸﺠﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﺮﺍﺳﺨﺔ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﱵ ﻓﺮﻭﻋﻬﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺻﺎﻋﺪﺓ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺗﺰﺍﻝ ﺗﺜﻤﺮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻛﻞ ﻭﻗﺖ ﲝﺴﺐ ﺛﺒﺎﻬﺗﺎ ﰲ ﺍﻟﻘﻠﺐ ﻭﳏﺒﺔ ﺍﻟﻘﻠﺐ ﳍﺎ ﻭﺇﺧﻼﺻﻪ ﻓﻴﻬﺎ ﻭﻣﻌﺮﻓﺘﻪ ﲝﻘﻴﻘﺘﻬﺎ ﻭﻗﻴﺎﻣﻪ ﲝﻘﻬﺎ ﻭﻣﺮﺍﻋﺎﻬﺗﺎ ﺣﻖ ﺭﻋﺎﻳﺘﻬﺎ ﻓﻤﻦ ﺭﺳﺨﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻗﻠﺒﻪ ﲝﻘﻴﻘﺘﻬﺎ ﺍﻟﱵ ﻫﻲ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺍﺗﺼﻒ ﻗﻠﺒﻪ ﻬﺑﺎ ﻭﺍﻧﺼﺒﻎ ﻬﺑﺎ ﺑﺼﺒﻐﺔ ﺍﷲ ﺍﻟﱵ ﻻ ﺃﺣﺴﻦ ﺻﺒﻐﺔ ﻣﻨﻬﺎ ﻓﻴﻌﺮﻑ ﺣﻘﻴﻘﺔ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﻳﺜﺒﺘﻬﺎ ﻗﻠﺒﻪ ﷲ ﻭﻳﺸﻬﺪ ﻬﺑﺎ ﻟﺴﺎﻧﻪ ﻭﺗﺼﺪﻗﻬﺎ ﺟﻮﺍﺭﺣﻪ ﻭﻧﻔﻰ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﻭﻟﻮﺍﺯﻣﻬﺎ ﻋﻦ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻭﺍﻃﺄ ﻗﻠﺒﻪ ﻟﺴﺎﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ﻭﺍﻧﻘﺎﺩﺕ ﺟﻮﺍﺭﺣﻪ ﳌﻦ ﺷﻬﺪ ﻟﻪ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻃﺎﺋﻌﺔ ﺳﺎﻟﻜﺔ ﺳﺒﻞ ﺭﺑﻪ ﺫﻟﻼ ﻏﲑ ﻧﺎﻛﺒﺔ ﻋﻨﻬﺎ ﻭﻻ ﺑﺎﻏﻴﺔ ﺳﻮﺍﻫﺎ ﺑﺪﻻ ﻛﻤﺎ ﻻ ﻳﺒﺘﻐﻲ ﺍﻟﻘﻠﺐ ﺳﻮﻯ ﻣﻌﺒﻮﺩﻩ ﺍﳊﻖ ﺑﺪﻻ ﻓﻼ ﺭﻳﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ ﻻ ﺗﺰﺍﻝ ﺗﺆﺗﻰ
ﲦﺮﻬﺗﺎ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﺼﺎﻋﺪ ﺇﱃ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺗﺜﻤﺮ ﻛﺜﲑﺍ ﻃﻴﺒﺎ ﻛﻠﻤﺎ ﻳﻘﺎﺭﻧﻪ ﻓﲑﻓﻊ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ )) ﺇﻟﻴﻪ ﻳﺼﻌﺪ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﺮﻓﻌﻪ ((ﻓﺎﻃﺮ ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﺮﻓﻊ ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻭﺃﺧﱪ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺗﺜﻤﺮ ﻟﻘﺎﺋﻠﻬﺎ ﻛﻞ ﻭﻗﺖ ﻋﻤﻼ ﺻﺎﳊﺎ. ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺇﺫﺍ ﺷﻬﺪ ﺍﳌﺆﻣﻦ ﻬﺑﺎ ﻋﺎﺭﻓﺎ ﲟﻌﻨﺎﻫﺎ ﻭﺣﻘﻴﻘﺘﻬﺎ ﻧﻔﻴﺎ ﻭﺍﺛﺒﺎﺗﺎ ﻣﺘﺼﻔﺎ ﲟﻮﺟﺒﻬﺎ ﻗﺎﺋﻤﺎ ﻗﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ ﻭﺟﻮﺍﺭﺣﻪ ﺑﺸﻬﺎﺩﺗﻪ ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ ﺃﺻﻠﻬﺎ ﺛﺒﺎﺕ ﺭﺍﺳﺦ ﰲ ﻗﻠﺒﻪ ﻭﻓﺮﻭﻋﻬﺎ ﻣﺘﺼﻠﺔ ﺑﺎﻟﺴﻤﺎﺀ. ﻣﺜﻞ ﺍﻟﻨﺨﻠﺔ ﻭﻫﻲ ﳐﺮﺟﺔ ﻟﺜﻤﺮﻬﺗﺎ ﻛﻞ ﻭﻗﺖ ﻣﺜﻞ ﺍﳌﻮﻣﻦ ﻭﻣﻦ ﺍﻟﺴﻠﻒ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺍﻟﺼﺤﻴﺢ ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻫﻲ ﺍﳌﺆﻣﻦ ﻧﻔﺴﻪ ﻛﻤﺎ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺣﺪﺛﲏ ﺃﰊ ﺣﺪﺛﲏ ﻋﻤﻲ ﺣﺪﺛﲏ ﺃﰊ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﻮﻟﻪ ﺃﱂ ﺗﺮ ﻛﻴﻒ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ ﻳﻌﲏ ﺑﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺍﳌﺆﻣﻦ ﻭﻳﻌﲏ ﺑﺎﻷﺻﻞ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﻔﺮﻉ ﰲ ﺍﻟﺴﻤﺎﺀ ﻳﻜﻮﻥ ﺍﳌﺆﻣﻦ ﻳﻌﻤﻞ ﰲ ﺍﻷﺭﺽ ﻭﻳﺘﻜﻠﻢ ﻓﻴﺒﻠﻎ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻮ ﰲ ﺍﻷﺭﺽ ﻭﻗﺎﻝ ﻋﻄﻴﺔ ﺍﻟﻌﻮﰲ ﰲ )) ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ(( ﻗﺎﻝ ﺫﻟﻚ ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻻ ﻳﺰﺍﻝ ﳜﺮﺝ ﻣﻨﻪ ﻛﻼﻡ ﻃﻴﺐ ﻳﺼﻌﺪ ﺇﱃ ﺍﷲ ﻭﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ )) ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ (( ﻗﺎﻝ ﺫﻟﻚ ﺍﳌﺆﻣﻦ ﺿﺮﺏ ﻣﺜﻠﻪ ﰲ ﺍﻹﺧﻼﺹ ﷲ ﻭﺣﺪﻩ ﻭﻋﺒﺎﺩ ﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻗﺎﻝ ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻗﺎﻝ ﺃﺻﻞ ﻋﻤﻠﻪ ﺛﺎﺑﺖ ﰲ ﺍﻷﺭﺽ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﻗﺎﻝ ﺫﻛﺮﻩ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ﻓﺎﳌﻘﺼﻮﺩ ﺑﺎﳌﺜﻞ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻨﺨﻠﺔ ﻣﺸﺒﻬﺔ ﺑﻪ ﻭﻫﻮ ﻣﺸﺒﻪ ﻬﺑﺎ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺨﻠﺔ ﺷﺠﺮﺓ ﻃﻴﺒﺔ ﻓﺎﳌﺆﻣﻦ ﺍﳌﺸﺒﻪ ﻬﺑﺎ ﺃﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻭﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﺴﻠﻒ ﺇﻬﻧﺎ ﺷﺠﺮﺓ ﰲ ﺍﳉﻨﺔ ﻓﺎﻟﻨﺨﻠﺔ ﻣﻦ ﺃﺷﺮﻑ ﺃﺷﺠﺎﺭ ﺍﳉﻨﺔ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٤٩ﺍﱂ ﺗﺮ ﻛﻴﻒ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻛﻠﻤﺔ ﻃﻴﺒﺔ ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﺧﻮﺍﱐ : ﺍﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺃﻭﻝ ﺻﻔﺔ ﳍﺎﺍﻬﻧﺎ ﻃﻴﺒﺔ ﻭﺫﻟﻚ ﳛﺘﻤﻞ ﻋﺪﺓ ﺍﻣﻮﺭ ﻣﻨﻬﺎ : ﺃﻬﻧﺎ ﻃﻴﺒﺔ ﺍﳌﻈﺮ ﻭﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺸﻜﻞ )) ﻭﺍﻟﻨﺨﻞ ﺑﺎﺳﻘﺎﺕ ﳍﺎ ﻃﻠﻊ ﻧﻀﻴﺪ ((ﻕ ﻭﺛﺎﻧﻴﻬﺎ ﻛﻮﻬﻧﺎ ﻃﻴﺒﺔ ﺍﻟﺮﺍﺋﺤﺔ ﻭﺛﺎﻟﺜﻬﺎ ﻛﻮﻬﻧﺎ ﻃﻴﺒﺔ ﺍﻟﺜﻤﺮﺓ ﻭﺭﺍﺑﻌﻬﺎ ﻛﻮﻬﻧﺎ ﻃﻴﺒﺔ ﺍﳌﻨﻔﻌﺔ ﻕ ﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﺑﻌﻴﺪﺓ ﻋﻦ ﻋﻔﻮﻧﺎﺕ ﺍﻻﺭﺽ ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﺭﺍﺳﺦ ﺭﺳﻮﺥ ﺍﳉﺒﺎﻝ ﺑﺎ ﹴ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻗﺪ ﻬﺗﺪﻱ ﺍﻧﺴﺎﻧﹰﺎ. ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻗﺪ ﺗﻐﲑ ﳎﺘﻤﻌﹰﺎ. ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻗﺪ ﻳﻨﻘﺬ ﺍﷲ ﻬﺑﺎ ﻗﻠﻮﺑﹰﺎ ﺃﻭ ﻳﻌﻤﺮ ﻬﺑﺎ ﻧﻔﻮﺳﹰﺎ ﺑﻞ ﻗﺪ ﳛﻴﻲ ﻬﺑﺎ ﺍﷲ ﺃﻗﻮﺍﻣﹰﺎ ﻣﻦ ﺍﻟﺴﺒﺎﺕ . ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻛﺤﺒﺔ ﺍﻟﻘﻤﺢ ﺍﳌﻔﺮﺩﺓ ﻗﺪ ﻬﺗﻤﻞ ﻭﺗﺬﻫﺐ ﺃﺩﺭﺍﺝ ﺍﻟﺮﻳﺎﺡ ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﺒﺎﺭﻛﺔ ﻓﺘﻨﺒﺖ ﻭﺗﺜﻤﺮ ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﺜﻤﺮﺓ ﺧﺼﺒﺔ ﺗﺘﻀﺎﻋﻒ ﻭﺗﺘﻀﺎﻋﻒ.
ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻛﻠﻤﺔ ﺍﳊﻖ ﻛﺎﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﺛﺎﺑﺘﺔ ﺳﺎﻣﻘﺔ ﻣﺜﻤﺮﺓ ﻻ ﺗﺰﻋﺰﻫﺎ ﺍﻻﻋﺎﺻﲑ ﻭﻻ ﺗﻌﺼﻒ ﻬﺑﺎ ﺭﻳﺎﺡ ﺍﻟﺒﺎﻃﻞ ﻭﻻ ﺗﻘﻮﻯ ﻋﻠﻴﻬﺎ ﻣﻌﺎﻭﻝ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺇﻥ ﺧﻴّﻞ ﻟﻠﺒﻌﺾ ﺃﻬﻧﺎ ﻣﻌﺮﺿﺔ ﻟﻠﺨﻄﺮ ﻓﻬﻲ ﺳﺎﻣﻘﺔ ﻣﺘﻌﺎﻟﻴﺔ ﺗﻄﻞ ﻋﻠﻰ ﺍﻟﺸﺮ ﻭﺍﻟﻈﻠﻢ ﻭﺍﻟﻄﻐﻴﺎﻥ ﻣﻦ ﻋﻠﻮ . ﻭﺍﻟﻜﻠﻤﺔ ﺍﳋﺒﻴﺜﺔ ﻛﻠﻤﺔ ﺍﻟﺒﺎﻃﻞ ﻛﺎﻟﺸﺠﺮﺓ ﺍﳋﺒﻴﺜﺔ ﻗﺪ ﺗﺘﻌﺎﱃ ﻭﺗﺘﺸﺎﺑﻚ ﻭﳜﻴّﻞ ﺍﱃ ﺍﻟﺒﻌﺾ ﺃﻬﻧﺎ ﺃﺿﺨﻢ ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻄﻴﺒﺔ ﻭﺃﻗﻮﻯ ﻭﻟﻜﻨﻬﺎ ﺗﻈﻞ ﺿﻌﻴﻔ ﹰﺔ ﻭﻣﺎ ﻫﻲ ﺇﻻ ﻓﺘﺮﺓ ﰒ ﲡﺘﺚ ﻣﻦ ﻗﻮﻕ ﺍﻻﺭﺽ ﻓﻼ ﻗﺮﺍﺭ ﳍﺎ ﻭﻻ ﺑﻘﺎﺀ . ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﺇﻥ ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻛﻤﺜﻞ ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﻟﺬﻫﺐ ،ﻳﻨﻔﺦ ﻓﻴﻬﺎ ﺻﺎﺣﺒﻬﺎ ﻓﻠﻢ ﺗﺘﻐﲑ .ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ،ﺇﻥ ﺍﳌﺆﻣﻦ ﻛﻤﺜﻞ ﺍﻟﻨﺨﻠﺔ ﺃﻛﻠﺖ ﻃﻴّﺒﺎ ﻭﻭﺿﻌﺖ ﻃﻴﺒﺎ(( ﺕ ﻣﻨﻬﺎ ﻣﻦ ﺷﻲﺀ ﻧﻔﻊ(( .ﺍﻟﻨﺨﻠﺔ ﺗﺜﻤﺮ ﻃﻮﺍﻝ ﺍﻟﺴﻨﺔ ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ))ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻛﻤﺜﻞ ﺍﻟﻨﺨﻠﺔ ﻣﺎ ﺃﺧﺬ َ ﺑﻠﺤﺎ ﺭﻃﺒﺎ ،ﻭﺍﳌﺆﻣﻦ ﺃﻳﻨﻤﺎ ﺣﻞﹼ ﻧﻔﻊ ،ﻛﺎﻟﻐﻴﺚ ﻭ ﺍﻟﻨﺨﻠﺔ ﺃﻏﺼﺎﻬﻧﺎ ﻭﺟﺬﻭﻋﻬﺎ ﻭﺟﺮﻳﺪﻫﺎ ﻳﻔﻴﺪ ﺍﻟﺒﻼ َﺩ ﻭﺍﻟﻌﺒﺎﺩ ،ﻭﺍﳌﺆﻣﻦ ﻛﻠﻪ ﺧﲑ؛ ﻛﻼﻣﻪ ﻭﻣﺎﻟﻪ ﻭﺣﺮﻛﺘﻪ .ﻭﺍﻟﻨﺨﻠﺔ ﺗﺮﻣَﻰ ﺑﺎﳊﺠﺮ ﻭﺗﺮﺩ ﺑﺄﻃﻴﺐ ﺍﻟﺜﻤﺮ ،ﻭﻫﻜﺬﺍ ﺍﳌﺆﻣﻦ ﻳﺪﻓﻊ ﺍﻹﺳﺎﺀ ﹶﺓ ﺑﺎﻹﺣﺴﺎﻥ. ﺍﻟﻨﺨﻠﺔ ﺃﺻﻠﻬﺎ ﺛﺎﺑﺖ ﻻ ﻳﺘﺰﻋﺰﻉ ،ﻭﺍﳌﺆﻣﻦ ﺛﺎﺑﺖ ﻻ ﺗﻐﻴّﺮﻩ ﺷﻬﻮﺓ ﻭﻻ ﺷﺒﻬﺔ ﻭﻻ ﻏﲑﻫﺎ ،ﻓﻬﻮ ﺛﺎﺑﺖ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺗﻘﻮﺍﻩ. ﺍﻟﻨﺨﻠﺔ ﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻭﺍﳌﺆﻣﻦ ﻻ ﻳﺄﺧﺬ ﺯﺍﺩﻩ ﻭﻏﺬﺍﺀﻩ ﺇﻻ ﻣﻦ ﺧﺎﻟﻖ ﺍﻟﺴﻤﺎﺀ. ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﺇﻥ ﺧﲑ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﻮﻓﻮﻥ ﺍﻟﻄﻴّﺒﻮﻥ ،ﺃﻭﻟﺌﻚ ﺧﻴﺎﺭ ﻋﺒﺎﺩ ﺍﷲ(( ﰒ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﻣﺜﻞ ﺍﻟﻜﻠﻤﺔ ﺍﳋﺒﻴﺜﺔ ﻓﺸﺒﻬﻬﺎ ﺑﺎﻟﺸﺠﺮﺓ ﺍﳋﺒﻴﺜﺔ ﺍﻟﱵ ﺍﺟﺘﺜﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ﻣﺎ ﳍﺎ ﻣﻦ ﻗﺮﺍﺭ ﻓﻼ ﻋﺮﻕ ﺛﺎﺑﺖ ﻭﻻ ﻓﺮﻉ ﻋﺎﻝ ﻭﻻ ﲦﺮﺓ ﺯﺍﻛﻴﺔ ﻭﻻ ﻇﻞ ﻭﻻ ﺟﲎ ﻭﻻ ﺳﺎﻕ ﻗﺎﺋﻢ ﻭﻻ ﻋﺮﻕ ﰲ ﺍﻷﺭﺽ ﺛﺎﺑﺖ ﻣﻐﺪﻕ ﻭﻻ ﺃﻋﻼﻫﺎ ﻣﻮﻧﻖ ﻭﻻ ﺟﻨﻴﻠﻬﺎ ﻭﻻ ﺗﻌﻠﻮ ﺑﻠﻰ ﺗﻌﻠﻰ . ﻭﺇﺫﺍ ﺗﺄﻣﻞ ﺍﻟﻠﺒﻴﺐ ﺃﻛﺜﺮ ﻛﻼﻡ ﻫﺬﺍ ﺍﳋﻠﻖ ﰲ ﺧﻄﺎﻬﺑﻢ ﻭﻛﺘﺒﻬﻢ ﻭﺟﺪﻩ ﻛﺬﻟﻚ ﻓﺎﳋﺴﺮﺍﻥ ﻛﻞ ﺍﳋﺴﺮﺍﻥ ﺍﻟﻮﻗﻮﻑ ﻣﻌﻪ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ ﻋﻦ ﺃﻓﻀﻞ ﺍﻟﻜﻼﻡ ﻭﺃﻧﻔﻌﻪ. ﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ ﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﻟﻠﻜﺎﻓﺮ ﺑﺸﺠﺮﺓ ﺍﺟﺘﺜﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ﻣﺎ ﳍﺎ ﻣﻦ ﻗﺮﺍﺭ ﻳﻘﻮﻝ ﻟﻴﺲ ﳍﺎ ﺃﺻﻞ ﻭﻻ ﻓﺮﻉ ﻭﻟﻴﺲ ﳍﺎ ﲦﺮﺓ ﻭ ﻻ ﻓﻴﻬﺎ ﻣﻨﻔﻌﺔ ﻛﺬﻟﻚ ﺍﻟﻜﺎﻓﺮ ﻟﻴﺲ ﻳﻌﻤﻞ ﺧﲑﺍ ﻭﻻ ﻳﻘﻮﻟﻪ ﻭﻻ ﳚﻌﻞ ﺍﷲ ﻓﻴﻪ ﺑﺮﻛﺔ ﻭﻻ ﻣﻨﻔﻌﺔ. ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻣﺜﻞ ﻛﻠﻤﺔ ﺧﺒﻴﺜﺔ ﻭﻫﻲ ﺍﻟﺸﺮﻙ ﻛﺸﺠﺮﺓ ﺧﺒﻴﺜﺔ ﻳﻌﲏ ﺍﻟﻜﺎﻓﺮ ﺍﺟﺘﺜﺖ ﻣﻦ ﻓﻮﻕ ﺍﻷﺭﺽ ﻣﺎ ﳍﺎ ﻣﻦ ﻗﺮﺍﺭ ﻳﻘﻮﻝ ﺍﻟﺸﺮﻙ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﻳﺄﺧﺬ ﺑﻪ ﺍﻟﻜﺎﻓﺮ ﻭﻻ ﺑﺮﻫﺎﻥ ﺍﷲ ﻋﻤﻞ ﺍﳌﺸﺮﻙ ﻭﻻ ﻳﺼﻌﺪ ﺇﱃ ﺍﷲ ﻓﻠﻴﺲ ﻟﻪ ﺃﺻﻞ ﺛﺎﺑﺖ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﻓﺮﻉ ﰲ ﺍﻟﺴﻤﺎﺀ ﻳﻘﻮﻝ ﻟﻴﺲ ﻟﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﻚ ﹶﻛ ﹾﺜ َﺮﺓﹸ ﺍﻟﹾﺨَﺒﹺﻴﺚِ ﺠَﺒ َ ﺐ َﻭﹶﻟ ْﻮ ﹶﺃ ْﻋ َ ﺚ ﻭَﺍﻟﻄﱠﻴﱢ ُ ﺨﺒﹺﻴ ﹸ ﺴَﺘﻮﹺﻱ ﺍﹾﻟ َ ) ( ٥٠ﹸﻗ ﹾﻞ ﻻ َﻳ ْ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻚ ﹶﻛ ﹾﺜ َﺮﺓﹸ ﺍﻟﹾﺨَﺒﹺﻴﺚِ(( ﺍﳌﺎﺋﺪﺓ١٠٠: ﺠَﺒ َ ﺐ َﻭﹶﻟ ْﻮ ﹶﺃ ْﻋ َ ﺚ ﻭَﺍﻟﻄﱠﻴﱢ ُ ﺨﺒﹺﻴ ﹸ ﺴَﺘﻮﹺﻱ ﺍﹾﻟ َ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ))ﹸﻗ ﹾﻞ ﻻ َﻳ ْ ﺍﲰﻊ ـ ﻳﺎ ﻋﺒﺪ ﺍﷲ ـ ﺇﱃ ﻛﻼﻡ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ﺍﻟﺬﻱ ﺑﻴﱠﻦ ﻟﻨﺎ ﺃﻧﻪ ﻻ ﻳﺴﺘﻮﻱ ﻋﻨﺪﻩ ﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴّﺐ ،ﻓﺎﻟﻄﻴّﺐ ﰲ ﺃﻋﻠﻰ ﺚ ﻣﻦ ﺍﻟﻄﻴﺐ .ﻭﺍﷲ ﺍﻟﺪﺭﺟﺎﺕ ،ﻭﺍﳋﺒﻴﺚ ﰲ ﺃﺳﻔﻞ ﺍﻟﺪّﺭﻛﺎﺕ .ﻭﺍﷲ ﺟﻌَﻞ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﺑﺘﻼﺀ ﻭﺍﻣﺘﺤﺎﻥ ،ﳌﺎﺫﺍ؟ ﻟﻴﻤﻴﺰ ﺍﳋﺒﻴ ﹶ ﺗﻌﺎﱃ ﻃﻴّﺐ ﳛﺐّ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻟﻘﻮﻝ ،ﻭﳛﺐ ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻟﻌﻤﻞ ،ﻭﻳﻀﺎﻋﻔﻪ ﻷﺻﺤﺎﺑﻪ .ﺍﷲ ﺟﻞ ﻭﻋﻼ ﳛﺐ ﺍﻟﻄﻴّﺒﲔ ﻣﻦ ﺐ ﻭﻳﺒﺎﺭﻙ ﻷﺻﺤﺎﺑﻪ ﻓﻴﻪ. ﺍﻟﻨﺎﺱ ،ﻭﻳﺒﻐِﺾ ﺍﳋﺒﻴﺚ .ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﺮﻓﻊ ﺍﻟﻄﻴّ َ
ﺖ ﻋﻤﻠﻪ ﻃﻴّﺒًﺎ ،ﻋﻤﻠﹶﻪ ﺣﺴﻨًﺎ ،ﻋﻤﻼ ﳛﺒﻪ ﺍﻟﻨﺎﺱ ﻭﳛﺒﻪ ﺐ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺬﻱ ﺇﺫﺍ ﺭﺃﻳﺘَﻪ ﺭﺃﻳ َ ﻋﺒﺎﺩ ﺍﷲ ،ﻫﻞ ﻳﺴﺘﻮﻱ ﺍﳌﺆﻣﻦ ﻃﻴّ ُ ﺍﷲ ،ﻳﺆﺩّﻱ ﻓﺮﺍﺋﺾ ﺍﷲ ،ﻃﻴّﺒﺎ ﰲ ﺃﻋﻤﺎﻟﻪ ،ﺭﺍﻋﻴﺎ ﻷﻣﺎﻧﺘﻪ ﰲ ﻭﻇﻴﻔﺘﻪ ،ﻫﻞ ﻳﺴﺘﻮﻱ ﻫﺬﺍ ﻣﻊ ﺫﻟﻚ ﺍﳋﺒﻴﺚ ﰲ ﻋﻤﻠﻪ ﻭﻓﻌﻠﻪ؟! ﺗﺮﺍﻩ ﻻ ﻳﺮﻋﻰ ﺃﻣﺎﻧﺔ ﺍﷲ ،ﻣﺘﻘﻬﻘﺮﺍ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ،ﺇﺫﺍ ﺍﺳﺘُﺮﻋﻲ ﻋﻠﻰ ﻣﺎﻝ ﺃﻛﻠﻪ ،ﺇﺫﺍ ﺍﺳﺘُﻌﻤﻞ ﻋﻠﻰ ﻭﻇﻴﻔﺔ ﺍﺭﺗﺸﻰ ﻭﻏﺶّ ﻭﺧﺎﻥ ،ﻫﺆﻻﺀ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻛﺜﲑﻳﻦ ﻓﻬﻢ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺃﺧﺒﺚ ﺍﻟﺒﺸﺮ. ﺇﺧﻮﺍﱐ ﺴﻜﹸ ْﻢ ﺴﻠﱢﻤُﻮﺍ َﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ ﺍﳌﺆﻣﻦ ﰲ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﻃﻴﺐ ،ﰲ ﺃﺧﻼﻗﻪ ﻃﻴﺐ ،ﰲ ﺳﻼﻣﻪ ﻃﻴﺐ ،ﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻓﹶﺈﹺﺫﹶﺍ َﺩ َﺧ ﹾﻠُﺘ ْﻢ ُﺑﻴُﻮﺗًﺎ ﹶﻓ َ ﺤﻴﱠ ﹰﺔ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﺍﻟﻠﱠ ِﻪ ُﻣﺒَﺎ َﺭ ﹶﻛ ﹰﺔ ﹶﻃﻴﱢَﺒ ﹰﺔ(( ﺍﻟﻨﻮﺭ.٦١: َﺗ ِ ﻭﺍﳌﺆﻣﻦ ﺭﺣﻠﺘﻪ ﻃﻴﺒﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺈﺫﺍ ﻣﺎﺕ ﺟﺎﺀﺗﻪ ﻣﻼﺋﻜﺔ ﺑﻴﺾ ﺍﻟﻮﺟﻮﻩ ﻳﻘﻮﻟﻮﻥ " :ﺍﺧﺮﺟﻲ ـ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﻟﻄﻴﺒﺔ ـ ﲔ(( ﺍﻟﻨﺤﻞ.٣٢: ﺇﱃ ﺭﻭﺡ ﻭﺭﳛﺎﻥ ﻭﺭﺏ ﺭﺍﺽ ﻏﲑ ﻏﻀﺒﺎﻥ" ،ﻗﺎﻝ ﺗﻌﺎﱃ )) :ﺍﻟﱠﺬِﻳ َﻦ َﺗَﺘ َﻮﻓﱠﺎ ُﻫ ْﻢ ﺍ ﹾﻟﻤَﻼِﺋ ﹶﻜﺔﹸ ﹶﻃﻴﱢﹺﺒ َ ﺗﺘﻮﻓﺎﻫﻢ ﺍﳌﻼﺋﻜﺔ ﻃﻴﺒﺔ ﻧﻔﻮﺳﻬﻢ ﺑﻠﻘﺎﺀ ﺍﷲ ﻓﻬﻢ ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﺍﻟﻜﺮﺏ ﻭﻋﺬﺍﺏ ﺍﳌﻮﺕ ﻳﻘﻮﻟﻮﻥ ﺳﻼﻡ ﻋﻠﻴﻜﻢ ﻃﻤﺄﻧ ﹰﺔ ﻟﻘﻠﻮﻬﺑﻢ ﻭﺗﺮﺣﻴﺒﹰﺎ ﺑﻘﺪﻭﻣﻬﻢ ﺍﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ ﲟﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ ﺗﻌﺠﻴﻼ ﳍﻢ ﺑﺎﻟﺒﺸﺮﻯ ﻭﻫﻢ ﻋﻠﻰ ﺃﻋﺘﺎﺏ ﺍﻻﺧﺮﺓ ﺟﺰﺍ ًﺀ ﻭﻓﺎﻗﺎﹰ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ﺽ ﺱ َﻭَﻳ ْﺒﻐُﻮ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ) ( ٥١ﹺﺇﻧﱠﻤَﺎ ﺍﻟﺴﱠﹺﺒﻴ ﹸﻞ َﻋﻠﹶﻰ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ ﺍﻟﻨﱠﺎ َ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﺃﲪﺪ) :ﺍﻟ ﱡﻈ ﹾﻠ ُﻢ ﹸﻇﹸﻠﻤَﺎﺕٌ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ( ،ﺫﻟﻚ ﻷﻥ
ﳏﻜﻤﺔ ﺍﳊﻘﻮﻕ ﰲ ﺍﻵﺧﺮﺓ ﻳﻘﺎﻡ ﻓﻴﻬﺎ ﺍﻟﻌﺪﻝ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ ،ﻓﻴﻘﺘﺺ ﻟﻠﻤﻈﻠﻮﻣﲔ ﺟﻨﺎ ﻭﺇﻧﺴﺎ ﻭﻋﺠﻤﺎﻭﺍﺕ ﻣﻦ ﻇﺎﳌﻴﻬﻢ ﺳﺎﺩﺓ ﻛﺎﻧﻮﺍ ﺃﻭﻋﺎﻣﺔ. ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺪﻭﺍﻥ ﺍﻟﺸﺎﺓ ﻋﻠﻰ ﺍﻟﺸﺎﺓ ﻳﺴﺘﺪﻋﻲ ﺍﻟﻘﺼﺎﺹ ﻳﻮﻣﺌﺬﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﹶﻟُﺘ َﺆﺩﱡﻥﱠ ﺠﹾﻠ ﺤَﺎ ِﺀ ِﻣ َﻦ ﺍﻟﺸﱠﺎ ِﺓ ﺍﻟﹾﻘﹶﺮْﻧَﺎﺀِ ( -ﻣﺴﻠﻢ ﻭﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ،- ﻕ ﹺﺇﻟﹶﻰ ﺃﹶﻫْﻠِﻬَﺎ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﺣﺘﱠﻰ ُﻳﻘﹶﺎ َﺩ ﻟِﻠﺸﱠﺎ ِﺓ ﺍﹾﻟ َ ﺤﻘﹸﻮ َ ﺍﹾﻟ ُ ﺖ ﻓِﻴﻬَﺎ ﺍﻟﻨﱠﺎ َﺭ ﻟﹶﺎ ِﻫ َﻲ ﺖ ﹶﻓ َﺪ َﺧﹶﻠ ْ ﺖ ﺍ ْﻣ َﺮﹶﺃ ﹲﺓ ﻓِﻲ ِﻫﺮﱠ ٍﺓ ﺳَ ﺠَﻨَﺘْﻬَﺎ َﺣﺘﱠﻰ ﻣَﺎَﺗ ْ ﻭﻣﻨﻊ ﺍﻣﺮﺃﺓ ﻫﺮﻬﺗﺎ ﺍﳌﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ ﻳﺪﺧﻠﻬﺎ ﺍﻟﻨﺎﺭ )ﻋُﺬﱢَﺑ ِ ﺽ ( -ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ،-ﻭﻗﻄﻊ ﺷﺠﺮﺓ ﻧﺎﻓﻌﺔ ﺵ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﹶﺃ ﹾﻃ َﻌ َﻤ ْﺘ َﻬﺎ َﻭﻟﹶﺎ ﺳَﻘﹶﺘْﻬَﺎ ﹺﺇ ﹾﺫ ﺣَﺒَﺴَﺘْﻬَﺎ َﻭﻟﹶﺎ ِﻫ َﻲ َﺗ َﺮ ﹶﻛ ْﺘﻬَﺎ َﺗ ﹾﺄﻛﹸﻞﹸ ِﻣ ْﻦ َﺧﺸَﺎ ﹺ ﷲ َﺭﹾﺃ َﺳﻪُ ﰲ ﺍﻟﻨﺎﺭ( -ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺼﻮﱢﺏُ ﺍ ُ ﻟﻐﲑ ﻣﺼﻠﺤﺔ ﻳﺴﺘﻮﺟﺐ ﺗﺼﻮﻳﺐ ﺭﺃﺱ ﺍﻟﻘﺎﻃﻊ ﰲ ﺍﻟﻨﺎﺭ)ﻗﺎ ِﻃﻊُ ﺍﻟﺴﱢ ْﺪ ﹺﺭ ﻳُ َ ﺍﻟﻜﱪﻯ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ _ ﻋﺒﺪ ﺍﷲ ﻓﻤﺎ ﺑﺎﻟﻚ ﲟﻦ ﻳﻈﻠﻢ ﺃﺧﺎﻩ ﺍﻹﻧﺴﺎﻥ ،ﻣﺆﻣﻨﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑ ﻣﺆﻣﻦ ،ﻣﻦ ﺃﻱ ﻣﻠﺔ ﺃﻭ ﺩﻳﻦ ﺃﻭ ﻣﺬﻫﺐ؟ ﺑﻞ ﻣﺎ ﺑﺎﻟﻚ ﲟﻦ ﻳﻈﻠﻢ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺍﻵﻣﺮﻳﻦ ﺑﺎﳌﻌﺮﻭﻑ ﺍﻟﻨﺎﻫﲔ ﻋﻦ ﺍﳌﻨﻜﺮ؟ ﺖ ﻻ ﻇﹸ ﹾﻠ َﻢ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻥﱠ ﺴَﺒ ْ ﺲ ﹺﺑﻤَﺎ ﹶﻛ َ ﺠﺰَﻯ ﹸﻛ ﱡﻞ َﻧ ﹾﻔ ﹴ ﺇﻥ ﻣﻴﺰﺍﻥ ﺍﻵﺧﺮﺓ ﻣﻨﻀﺒﻂ ﻋﻠﻰ ﻣﻌﻴﺎﺭ ﻭﺍﺣﺪ ﳝﻴﺰ ﺍﻟﻌﺪﻝ ﻣﻦ ﺍﻟﻈﻠﻢ) ﺍﹾﻟَﻴ ْﻮ َﻡ ُﺗ ْ ﺏ ( ﻏﺎﻓﺮ ،١٧ﻋﺪﻝ ﻳﻨﺠﻰ ﻭﻇﻠﻢ ﻳﺮﻛﺲ ﰲ ﺍﳉﺤﻴﻢ .ﻟﺬﻟﻚ ﻭﺭﺩ ﺍﻷﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻈﻠﻢ ﺤﺴَﺎ ﹺ ﺍﻟﻠﱠ َﻪ َﺳﺮﹺﻳ ُﻊ ﺍ ﹾﻟ ِ ﻗﺮﺁﻧﺎ ﻭﺳﻨﺔ ﰲ ﺳﻴﺎﻗﺎﺕ ﻛﺜﲑﺓ ،ﻭﺑﺄﺷﺪ ﺍﻟﺼﻴﻎ ﺩﻗﺔ ﻭﻭﺿﻮﺣﺎ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ: ﻚ ﹶﻟﻬُﻢُ ﺍ ﹾﻟﹶﺄ ْﻣ ُﻦ َﻭ ُﻫ ْﻢ ُﻣ ْﻬَﺘﺪُﻭ ﹶﻥ ( -ﺍﻷﻧﻌﺎﻡ .- ٨٢ ) ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭﹶﻟ ْﻢ َﻳ ﹾﻠﹺﺒﺴُﻮﺍ ﹺﺇﳝَﺎَﻧ ُﻬ ْﻢ ﹺﺑﻈﹸﹾﻠ ﹴﻢ ﺃﹸﻭﹶﻟِﺌ َ
ﺠ ﺤِﻴ ﹺﻢ ( -ﺍﻟﺼﺎﻓﺎﺕ ﻁ ﺍ ﹾﻟ َ ﺻﺮَﺍ ِ ﺸﺮُﻭﺍ ﺍﻟﱠﺬِﻳﻦَ ﹶﻇﹶﻠﻤُﻮﺍ َﻭﹶﺃ ْﺯﻭَﺍ َﺟ ُﻬ ْﻢ َﻭﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌُﺒﺪُﻭ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﻓﹶﺎﻫْﺪُﻭﻫُﻢْ ﹺﺇﻟﹶﻰ ِ ) ﺍ ْﺣ ُ.- ٢٢،٢٣ ﺤﺸَﺎ ِﺀ ﻭَﺍ ﹾﻟﻤُْﻨ ﹶﻜ ﹺﺮ ﻭَﺍ ﹾﻟَﺒ ْﻐ ﹺﻲ َﻳ ِﻌﻈﹸﻜﹸ ْﻢ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ( ) ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ﹾﺄﻣُﺮُ ﺑﹺﺎ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻭَﺍ ﹾﻟِﺄ ْﺣﺴَﺎ ِﻥ َﻭﺇﹺﻳﺘَﺎ ِﺀ ﺫِﻱ ﺍﻟﹾﻘﹸﺮْﺑَﻰ َﻭَﻳ ْﻨﻬَﻰ َﻋ ﹺﻦ ﺍ ﹾﻟ ﹶﻔ ْ ﺍﻟﻨﺤﻞ .٩٠-ﺖ ﺍﻟ ﱡﻈ ﹾﻠ َﻢ َﻋﻠﹶﻰ ﻧَﻔﹾﺴِﻲ َﻭ َﺟ َﻌ ﹾﻠﺘُﻪُ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ ﻣُ ﺤَﺮﱠﻣًﺎ ﻭﻳﻘﻮﻝ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻨﻪ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﹺﺇﻧﱢﻲ َﺣﺮﱠ ْﻣ ُﹶﻓﻠﹶﺎ ﺗَﻈﹶﺎﻟﹶﻤُﻮﺍ ( -ﻣﺴﻠﻢ ﻭﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ .- ﺇﻥ ﺍﻟﺘﺤﺮﱘ ﺍﻟﺼﺎﺭﻡ ﻟﻠﻈﻠﻢ ﻣﺒﻌﺜﻪ ﺍﻟﻌﺪﻝ ﺍﻹﳍﻲ ﺍﳌﻄﻠﻖ ﻭﺍﻟﺮﲪﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ،ﻷﻥ ﺍﻟﻈﻠﻢ ﻣﺼﺪﺭ ﻛﻞ ﺭﺫﻳﻠﺔ ﻭﻣﻨﺒﻊ ﻛﻞ ﺤﺐﱡ ﺍ ﹾﻟ ﹶﻔﺴَﺎ َﺩ ( -ﺍﻟﺒﻘﺮﺓ ،- ٢٠٥ ﺷﺮ ،ﻭﻣﺎ ﺍﻟﻔﺴﺎﺩ ﺇﻻ ﺑﻌﺾ ﻧﺘﺎﺋﺠﻪ) ﻭَﺍﻟﻠﱠ ُﻪ ﻻ ُﻳ ِ ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﻟﻔﻆ " ﺍﻟﻈﻠﻢ" ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻟﺜﻼﺛﺔ ﺃﺻﻨﺎﻑ ﺗﺪﻭﺭ ﻛﻠﻬﺎ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ﻫﻲ: ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﺸﱢ ْﺮ َﻙ ﻟﹶ ﹸﻈﻠﹾﻢٌ ﻋَﻈِﻴﻢٌ ( - ﻇﻠﻢ ﺑﲔ ﺍﳌﺮﺀ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻋﻈﻤﻪ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﻨﻔﺎﻕ)ﻳَﺎ ُﺑَﻨﻲﱠ ﻻ ُﺗ ْ ﺖ ﺍﻟﱠﺬِﻱ ﹶﻛ ﹶﻔ َﺮ ﻭَﺍﻟﻠﱠﻪُ ﻻ َﻳ ْﻬﺪِﻱ ﺍ ﹾﻟ ﹶﻘ ْﻮ َﻡ ﺍﻟﻈﱠﺎﻟِﻤِﲔ( -ﺍﻟﺒﻘﺮﺓ.- ٢٥٨ ﻟﻘﻤﺎﻥ )،- ١٣ﹶﻓﺒُ ﹺﻬ َ ﻚ ﹶﻟ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺤﻖﱢ ﺃﹸﻭﹶﻟِﺌ َ ﺽ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﺍﹾﻟ َ ﺱ َﻭَﻳ ْﺒﻐُﻮ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﻇﻠﻢ ﺑﲔ ﺍﳌﺮﺀ ﻭﺑﲔ ﺍﻟﻨﺎﺱ)ﹺﺇﻧﱠﻤَﺎ ﺍﻟﺴﱠﺒﹺﻴ ﹸﻞ َﻋﻠﹶﻰ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ ﺍﻟﻨﱠﺎ َ ﺃﹶﻟِﻴﻢٌ( -ﺍﻟﺸﻮﺭﻯ٤٢ ﺕ ﹺﺑﹺﺈ ﹾﺫ ِﻥ ﺍﻟﻠﱠ ِﻪ( -ﻓﺎﻃﺮ٣٢ ﺨْﻴﺮَﺍ ِ ﺼ ٌﺪ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ ﺳَﺎﺑﹺﻖٌ ﺑﹺﺎﹾﻟ َ ﺴ ِﻪ َﻭ ِﻣْﻨ ُﻬ ْﻢ ﻣُ ﹾﻘَﺘ ِ ﻇﻠﻢ ﺑﲔ ﺍﳌﺮﺀ ﻭﺑﲔ ﻧﻔﺴﻪ)ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ ﻇﹶﺎﻟِﻢٌ ِﻟَﻨ ﹾﻔ ِ ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﻛﻠﻬﺎ ﻇﻠﻢ ﺍﻟﻨﻔﺲ ،ﺇﺫ ﻛﻞ ﻇﺎﱂ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻭﻛﻞ ﳏﺴﻦ ﳏﺴﻦ ﺇﱃ ﻧﻔﺴﻪ ﻚ ﹺﺑ ﹶﻈﻠﱠﺎ ﹴﻡ ﻟِﻠﹾﻌَﺒﹺﻴﺪِ( -ﻓﺼﻠﺖ ،- ٤٦ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ ) َﻭﻣَﺎ ﺴ ِﻪ َﻭ َﻣ ْﻦ ﹶﺃﺳَﺎ َﺀ ﻓﹶﻌَﻠﹶﻴْﻬَﺎ َﻭﻣَﺎ َﺭﺑﱡ َ ﻗﺎﻝ ﺗﻌﺎﱃ ) َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ ﹶﻓِﻠَﻨ ﹾﻔ ِ ﺴﻬُ ْﻢ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ( -ﺍﻟﻨﺤﻞ.- ١١٨ ﹶﻇﹶﻠ ْﻤﻨَﺎ ُﻫ ْﻢ َﻭﹶﻟ ِﻜ ْﻦ ﻛﹶﺎﻧُﻮﺍ ﹶﺃ ْﻧﻔﹸ َ ﺇﻥ ﺍﻟﻈﻠﻢ ﺳﻠﻮﻙ ﺧﺎﻃﺊ ﻣﻨﺤﺮﻑ ،ﻭﻣﺮﺁﺓ ﺗﻜﺸﻒ ﻋﻤﻖ ﺍﻟﻔﺴﺎﺩ ﰲ ﻧﻔﺴﻴﺔ ﺻﺎﺣﺒﻪ ﻭﺳﻮﺀ ﳐﱪﻩ ،ﻟﺬﻟﻚ ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺗﻮﻋﺪﻩ ﺑﺎﻟﻌﻘﺎﺏ ﺍﻷﻟﻴﻢ ﻓﻘﺎﻝ: ﺏ ﺲ ﺍﻟﺸﱠﺮَﺍ ُ ﺸ ﹺﻮﻱ ﺍﻟﹾﻮُﺟُﻮﻩَ ﹺﺑ ﹾﺌ َ ﻁ ﹺﺑ ﹺﻬ ْﻢ ﺳُﺮَﺍﺩِﻗﹸﻬَﺎ َﻭﹺﺇ ﹾﻥ ﻳَﺴْﺘَﻐِﻴﺜﹸﻮﺍ ﻳُﻐَﺎﺛﹸﻮﺍ ﹺﺑﻤَﺎ ٍﺀ ﻛﹶﺎ ﹾﻟ ُﻤ ْﻬ ﹺﻞ َﻳ ْ ﲔ ﻧَﺎﺭﹰﺍ ﹶﺃﺣَﺎ ﹶ )ﹺﺇﻧﱠﺎ ﺃﹶﻋْﺘَﺪْﻧَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ ﺕ ُﻣ ْﺮَﺗﻔﹶﻘﹰﺎ( ﺍﻟﻜﻬﻒ.٢٩ َﻭﺳَﺎ َﺀ ْ ﺴﺒُﻮ ﹶﻥ( ﺍﻟﺰﻣﺮ.٢٤ ﲔ ﺫﹸﻭﻗﹸﻮﺍ ﻣَﺎ ﹸﻛ ْﻨُﺘ ْﻢ َﺗ ﹾﻜ ِ )ﹶﺃﹶﻓ َﻤ ْﻦ َﻳﺘﱠﻘِﻲ ﹺﺑ َﻮ ْﺟ ﹺﻬ ِﻪ ﺳُﻮ َﺀ ﺍﻟﹾﻌَﺬﹶﺍﺏﹺ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭﻗِﻴ ﹶﻞ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ ﻭﻟﻌﻞ ﻣﻌﺘﺮﺿﺎ ﻳﻘﻮﻝ :ﻫﺬﺍ ﻋﻘﺎﺏ ﺍﻟﻈﺎﱂ ﻓﻤﺎ ﺑﺎﻝ ﺍﳉﻨﺪﻱ ﻭﻫﻮ ﻣﺄﻣﻮﺭ ﻭﺍﻟﺴﺎﻛﺖ ﺍﳌﺴﺘﻀﻌﻒ ﻭﻫﻮ ﻣﻐﻤﻮﺭ؟ ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﻣﻴﺰﺍﻥ ﺍﻟﻌﺪﻝ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﺴﻴﺪ ﻭﺍﳌﺴﻮﺩ ﻭﺍﻟﺘﺎﺑﻊ ﻭﺍﳌﺘﺒﻮﻉ ﻭﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻌﲔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ،ﻓﻜﻠﻬﻢ ﺷﺮﻛﺎﺀ ﳚﻤﻌﻬﻢ ﺍﳌﺼﲑ ﺿﻠﱡﻮﻧَﺎ ﻓﹶﺂِﺗ ﹺﻬ ْﻢ ﺖ ﹸﺃ ْﺧﺮَﺍ ُﻫ ْﻢ ِﻟﺄﹸﻭﻻﻫُ ْﻢ َﺭﺑﱠَﻨﺎ َﻫﺆُﻻ ِﺀ ﹶﺃ َ ﺖ ﺃﹸﺧْﺘَﻬَﺎ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ ﺍﺩﱠﺍﺭَﻛﹸﻮﺍ ﻓِﻴﻬَﺎ َﺟﻤِﻴﻌﹰﺎ ﻗﹶﺎﹶﻟ ْ ﺖ ﺃﹸﻣﱠﺔﹲ ﹶﻟَﻌَﻨ ْ ﺍﻟﻮﺍﺣﺪ) ﹸﻛﻠﱠﻤَﺎ َﺩ َﺧﹶﻠ ْ ﺿﻌْﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻗﹶﺎ ﹶﻝ ِﻟ ﹸﻜﻞﱟ ﺿِﻌْﻒٌ َﻭﹶﻟ ِﻜ ْﻦ ﻻ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ( ﺍﻷﻋﺮﺍﻑ .٣٨ﻷﻥ ﺍﻟﻈﺎﱂ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﻗﻮﺓ ﺗﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻈﻠﻢ ﻋَﺬﹶﺍﺑﹰﺎ ِ ﻭﺟﻨﺪ ﳛﻤﻮﻧﻪ ﻋﻨﺪ ﳑﺎﺭﺳﺘﻪ ،ﻭﻫﺘﺎﻓﲔ ﻳﺸﺠﻌﻮﻧﻪ ﻋﻠﻴﻪ ،ﻭﺭﺍﺿﲔ ﺭﻏﺒﺎ ﻭﺭﻫﺒﺎ ﺃﻭ ﺍﺳﺘﺨﺬﺍﺀ ﻭﺍﺳﺘﻀﻌﺎﻓﺎ؛ ﺇﻥ ﺩﻭﻟﺔ ﺍﻟﻈﻠﻢ ﻻﺑﺪ ﳍﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ،ﻭﺃﺭﻛﺎﻬﻧﺎ ﺍ ﻟﻈﺎﱂ ﻭﺣﺎﺷﻴﺘﻪ ﻭﺃﻋﻮﺍﻧﻪ ﻭﺍﻟﺮﺍﺿﻮﻥ ﲝﻜﻤﻪ ﻭﺍﳌﺴﺘﺨﺬﻭﻥ ﺑﲔ ﻳﺪﻳﻪ؛ ﻓﺈﻥ ﻓﻘﺪﺕ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﱂ ﺗﻘﻢ ﻟﻠﻈﻠﻢ ﺩﻭﻟﺔ ﻭﻻ ﻟﻠﻈﺎﳌﲔ ﺻﻮﻟﺔ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ ) ( ٥٢ﻭﻻ ﲢﺴﱭ ﻏﺎﻓ ﹰ
ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﻥﹼ ﺍﻟﻈﻠﻢ ﻳﺘﻤﺜﻞ ﰲ ﺻﻮﺭ ﺷﱴ ﻭﻳﺘﺸﺨﺺ ﰲ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺜﲑﺓ ،ﻣﻨﻬﻢ ﻣﻦ ﺃﺧﺬﻫﻢ ﺍﷲ ﺑﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﳑﻦ ﺫﻛﺮﻫﻢ ﺍﻟﻮﺣﻲ ﻗﺮﺁﻧﺎ ﻭﺳﻨﺔ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺎﺻﺮﻧﺎ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺄﰐ ﺑﻌﺪﻧﺎ: ﻣﻨﻬﻢ ﺍﳊﻜﺎﻡ ﺍﳌﺘﺄﳍﻮﻥ ،ﻭﺍﻷﻏﻨﻴﺎﺀ ﺍﳌﺴﺘﻜﱪﻭﻥ ﻭﺍﻟﺘﺠﺎﺭ ﺍﳌﻄﻔﻔﻮﻥ ﻭﺍﻟﻔﺴﺎﻕ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻭﺍﳌﻌﺎﺻﺮﻭﻥ ﻣﻦ ﻗﻮﻡ ﻋﺎﺩ ﻭﻟﻮﻁ ﻭﺻﺎﱀ. ﻭﻣﻨﻬﻢ ﻇﺎﱂ ﺃﺑﻮﻳﻪ ﺑﺈﳘﺎﳍﻢ ﺃﻭ ﺍﻹﺳﺎﺀﺓ ﺇﻟﻴﻬﻢ ،ﻭﻇﺎﱂ ﺃﺭﺣﺎﻣﻪ ﺑﺎﻟﺘﻘﺼﲑ ﰲ ﺣﻘﻮﻗﻬﻢ ﺃﻭ ﺍﻟﺘﺨﻠﻲ ﻋﻨﻬﻢ ﺃﻭ ﺍﻹﺿﺮﺍﺭ ﻬﺑﻢ. ﻭﻣﻨﻬﻢ ﻇﺎﱂ ﺯﻭﺟﺘﻪ ﰲ ﻋﺮﺿﻬﺎ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻏﲑﻫﺎ ﲟﺎ ﻻ ﳚﻮﺯ ،ﻭﻇﺎﳌﺔ ﺯﻭﺟﻬﺎ ﰲ ﻋﺮﺿﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻏﲑﻩ ﲟﺎ ﻻ ﳛﻞ. ﻭﻣﻨﻬﻢ ﺍﻟﻈﺎﱂ ﻟﻘﻮﻣﻪ ﺃﻭ ﻗﺒﻴﻠﺘﻪ ﺃﻭ ﻋﺮﻗﻪ ﺑﺎﻟﺘﻌﺼﺐ ﳍﻢ ﻭﺇﻋﺎﻧﺘﻬﻢ ﻋﻠﻲ ﺍﻟﺒﺎﻃﻞ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ ﺳﺌﻞ ﻣﺎ ﺍﻟﻌﺼﺒﻴﺔ؟ ) :ﺃﻥ ﺗﻌﲔ ﻗﻮﻣﻚ ﻋﻠﻰ ﺍﻟﻈﻠﻢ( -ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ .- ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻈﻠﻢ ﺍﳌﺴﻠﻤﲔ ﻋﺎﻣﺔ ﺑﻌﺪﻡ ﺍﻟﻨﺼﺢ ﳍﻢ ،ﺃﻭ ﻋﺪﻡ ﻧﺼﺮﻬﺗﻢ ﺃﻭ ﲞﻴﺎﻧﺘﻬﻢ ﻭﺍﻟﺘﻨﻜﺮ ﳍﻢ. ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻈﻠﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﺎﻣﺔ ﺑﺎﻟﺘﻘﺼﲑ ﰲ ﻭﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ . ﻭﻣﻨﻬﻢ ﺍﻟﺪﻭﻝ ﺍﳌﺴﻠﻤﺔ ﺍﻟﻈﺎﳌﺔ ﺍﻟﱵ ﻻ ﺗﻘﻴﻢ ﺍﻟﻌﺪﻝ ﻓﻴﺴﻠﻂ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ﻋﺪﻭﻫﺎ ﻭﻟﻮ ﻛﺎﻥ ﻣﺸﺮﻛﺎ ،ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺃﻣﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﱵ ﺳﻠﻂ ﻋﻠﻴﻬﺎ ﲞﺘﻨﺼﺮ ﺍﻟﻮﺛﲏ ،ﻭﺍﳌﺴﻴﺤﻴﲔ ﺇﺫ ﻇﻠﻤﻮﺍ ﻓﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺟﺒﺎﺑﺮﺓ ﻋﺒﺪﺓ ﺃﺻﻨﺎﻡ ﺃﺫﻟﻮﻫﻢ ﻭﻏﲑﻭﺍ ﺩﻳﻨﻬﻢ ،ﻭﺣﺎﻝ ﺩﻭﻝ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻈﺎﳌﺔ ﺣﺎﻟﻴﺎ ﻭﻗﺪ ﻫﺰﻣﺖ ﺃﻣﺎﻡ ﳎﻮﺱ ﺍﳍﻨﺪ ﰲ ﺑﺎﻛﺴﺘﺎﻥ ،ﻭﺻﻬﺎﻳﻨﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺖ ﻇﹶﺎِﻟ َﻤ ﹰﺔ ﻓﻠﺴﻄﲔ ،ﻭﻋﺒﺎﺩ ﺍﻟﻮﺛﻦ ﰲ ﺍﻟﺴﻮﺩﺍﻥ ﻭﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ ﰲ ﺍﻟﻌﺮﺍﻕ ،..ﻗﺎﻝ ﺗﻌﺎﱃَ ):ﻭ ﹶﻛ ْﻢ ﻗﹶﺼَﻤْﻨَﺎ ِﻣ ْﻦ ﹶﻗ ْﺮَﻳ ٍﺔ ﻛﹶﺎَﻧ ْ ﺸ ﹾﺄﻧَﺎ َﺑ ْﻌ َﺪﻫَﺎ ﹶﻗﻮْﻣﹰﺎ ﺁ َﺧﺮﹺﻳ َﻦ( ﺍﻷﻧﺒﻴﺎﺀ،١١ َﻭﹶﺃْﻧ َ ﻛﻤﺎ ﺃﻥ ﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﳜﺬﻟﻮﻥ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺠﻤﻟﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻠﻪ ﻭﺍﳌﻌﺘﻘﻠﲔ ﻭﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻟﺸﻬﺪﺍﺀ ،ﺑﺎﻟﺘﺨﻠﻲ ﻋﻨﻬﻢ ﻭﺇﳘﺎﻝ ﺃﺳﺮﻫﻢ ﻭﺫﺭﻳﺎﻬﺗﻢ ﻭﻋﺪﻡ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﻢ ؛ ﻓﺈﻥ ﺑﻠﻎ ﺍﻷﻣﺮ ﺇﱃ ﺃﻛﻞ ﳊﻮﻣﻬﻢ ﻭﺍﻟﺸﻤﺎﺗﺔ ﲟﺎ ﺃﺻﺎﻬﺑﻢ ﺃﻭ ﺃﺻﺎﺏ ﺫﺭﻳﺎﻬﺗﻢ ،ﺃﻭ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﺠﺴﺲ ﻋﻠﻴﻬﻢ ﻭﻗﺬﻓﻬﻢ ،ﺃﻭ ﺍﻟﺴﻌﻲ ﻹﻃﺎﻟﺔ ﳏﻨﺘﻬﻢ ،ﻛﺎﻥ ﺫﻟﻚ ﺃﻗﺮﺏ ﺇﱃ ﺃﻋﻈﻢ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﳏﺎﺭﺑﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﲟﺤﺎﺭﺑﺔ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺩﻋﺎﺓ ﺩﻳﻨﻪ ،ﻭﻫﺬﺍ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﰲ ﺍﳊﺪﻳﺚ ﺏ (( -ﺍﻟﺒﺨﺎﺭﻱ .- ﺤ ْﺮ ﹺ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻋﻦ ﺭﺏ ﺍﻟﻌﺰﺓ ﻗﺎﻝ)) َﻣ ْﻦ ﻋَﺎﺩَﻯ ﻟِﻲ ﻭَﻟِﻴﺎ ﹶﻓ ﹶﻘ ْﺪ ﺁ ﹶﺫْﻧﺘُﻪُ ﺑﹺﺎ ﹾﻟ َ ﻭ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﳛﺬﺭ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﳛﻀﻬﻢ ﻋﻠﻰ ﺍﺗﻘﺎﺋﻪ ،ﻭﻳﻘﻮﻝ ) :ﺍﺗﱠ ﹺﻖ َﺩ ْﻋ َﻮ ﹶﺓ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ ﺲ َﺑ ْﻴَﻨﻪُ َﻭَﺑ ْﻴ َﻦ ﺍﻟﻠﱠ ِﻪ ﺣِ ﺠَﺎﺏٌ ( -ﺍﻟﺒﺨﺎﺭﻱ -ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )،ﺛﹶﻠﹶﺎﺛﹶﺔﹲ ﻟﹶﺎ ُﺗ َﺮﺩﱡ َﺩﻋْ َﻮﺗُﻬُﻢُ ﺍﹾﻟﹺﺈﻣَﺎ ُﻡ ﺍ ﹾﻟﻌَﺎ ِﺩﻝﹸ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻟ ْﻴ َ
ﻕ ﺍ ﹾﻟ َﻐﻤَﺎ ﹺﻡ َﻭﺗُ ﹶﻔﺘﱠ ﺢُ ﹶﻟﻬَﺎ ﺃﹶﺑْﻮَﺍﺏُ ﺍﻟﺴﱠﻤَﺎ ِﺀ َﻭَﻳﻘﹸﻮ ﹸﻝ ﺍﻟﺮﱠﺏﱡ َﻋﺰﱠ َﻭ َﺟﻞﱠ َﻭ ِﻋﺰﱠﺗِﻲ ﲔ ﻳُ ﹾﻔ ِﻄﺮُ َﻭ َﺩﻋْ َﻮﺓﹸ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ ﻳَﺮْﻓﹶﻌُﻬَﺎ ﹶﻓ ْﻮ َ ﻭَﺍﻟﺼﱠﺎِﺋﻢُ ِﺣ َ ﺴِﻪ( - ﲔ ( -ﺍﻟﺘﺮﻣﺬﻱ .-ﻭﻗﺎﻝ ) َﺩ ْﻋ َﻮﺓﹸ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ ﻣُﺴْﺘَ ﺠَﺎﺑَﺔﹲ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎﺟﹺﺮًﺍ ﹶﻓ ﹸﻔ ﺠُﻮ ُﺭ ُﻩ َﻋﻠﹶﻰ َﻧ ﹾﻔ ِ ﻚ َﻭﹶﻟ ْﻮ َﺑ ْﻌ َﺪ ِﺣ ﹴ ﹶﻟﹶﺄْﻧﺼُ َﺮﻧﱠ ِ ﺃﲪﺪ .- ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ﺟﻬﺮﺍ ﺃﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺗﻌﻠﻴﻤﺎ ﳍﻢ ﺑﻘﻮﻟﻪ ﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻟﻠﺴﻔﺮ ﺤ ْﻮ ﹺﺭ َﺑ ْﻌ َﺪ ﺍ ﹾﻟ ﹶﻜ ْﻮ ﹺﺭ َﻭ َﺩ ْﻋ َﻮ ِﺓ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ َﻭﺳُﻮ ِﺀ ﺐ ﻭَﺍﹾﻟ َ ﻚ ِﻣ ْﻦ َﻭ ْﻋﺜﹶﺎ ِﺀ ﺍﻟﺴﱠ ﹶﻔ ﹺﺮ َﻭﻛﹶﺂَﺑ ِﺔ ﺍﻟﹾﻤُﻨْ ﹶﻘﹶﻠ ﹺ ﻭﺍﻟﻌﻮﺩﺓ ﻣﻨﻪ ):ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﺍ ﹾﻟ َﻤ ْﻨ ﹶﻈ ﹺﺮ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﻫ ﹺﻞ ﻭَﺍ ﹾﻟﻤَﺎ ﹺﻝ( -ﺍﻟﻨﺴﺎﺋﻲ .- ﻛﻤﺎ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻋﻄﻰ ﻣﻦ ﻧﻔﺴﻪ ﺍﻟﻘﺪﻭﺓ ،ﻓﺄﺑﺮﺃ ﺫﻣﺘﻪ ﻣﻦ ﺣﻘﻮﻕ ﺍﳋﻠﻖ ،ﰲ ﻣﺮﺽ ﻣﻮﺗﻪ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ،ﺇﺫ ﺧﺮﺝ ﻣﺘﻜﺌﺎ ﻋﻠﻰ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ـ ،ﺣﱴ ﺟﻠﺲ ﻋﻠﻰ ﺍﳌﻨﱪ ،ﻭﻛﺎﻥ ﳑﺎ ﺧﻄﺐ ) :ﺃﻣﺎ ﺑﻌﺪ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﺇﻧﻪ ﻗﺪ ﺩﻧﺎ ﻣﲏ ﺧﻠﻮﻑ ﻣﻦ ﺑﲔ ﺃﻇﻬﺮﻛﻢ ،ﻭﻟﻦ ﺗﺮﻭﱐ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻓﻴﻜﻢ
… ﻓﻤﻦ ﻛﻨﺖ ﺟﻠﺪﺕ ﻟﻪ ﻇﻬﺮﺍ ﻓﻬﺬﺍ ﻇﻬﺮﻱ ﻓﻠﻴﺴﺘﻘﺪ ﻣﻨﻪ ،ﻭﻣﻦ ﻛﻨﺖ ﺷﺘﻤﺖ ﻟﻪ ﻋﺮﺿﺎ ﻓﻬﺬﺍ ﻋﺮﺿﻲ ﻓﻠﻴﺴﺘﻘﺪ ﻣﻨﻪ ، ﻭﻣﻦ ﺃﺧﺬﺕ ﻟﻪ ﻣﺎﻻ ،ﻓﻬﺬﺍ ﻣﺎﱄ ﻓﻠﻴﺄﺧﺬ ﻣﻨﻪ ،ﻭﻻ ﳜﺶ ﺍﻟﺸﺤﻨﺎﺀ ﻣﻦ ﻗﺒﻠﻲ ،ﻓﺈﻬﻧﺎ ﻟﻴﺴﺖ ﻣﻦ ﺷﺄﱐ … (. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) )) ( ٥٣ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ ﻳﻜﻦ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ(( ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺳﺘﻜﻮﻥ ﻟﻨﺎ ﻭﻗﻔﺎﺕ ﻣﻊ ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ .ﻓﻔﻴﻬﺎ ﺗﺬﻛﲑ ﻭﻋﻈﺎﺕ ،ﻭﲣﻮﻳﻒ ﻭﺫﻛﺮ ﻟﻠﺠﻨﺎﺕ. ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ،ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ)) :ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ ﻳﻜﻦ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ ﺇﻧﱠﺎ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻄﻔﺔ ﺃﻣﺸﺎﺝ ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﺎﻩ ﲰﻴﻌﹰﺎ ﺑﺼﲑﹰﺍ ﺇﻧﱠﺎ ﻫﺪﻳﻨﺎﻩ ﺍﻟﺴﺒﻴﻞ ﺇﻣﺎ ﺷﺎﻛﺮﹰﺍ ﻭﺇﻣﺎ ﻛﻔﻮﺭﹰﺍ(( .ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺷﺄﻬﻧﺎ ﺍﻹﻧﺴﺎﻥ ﺗﺬﻛﺮ ﺣﺎﻟﻪ ﻭﻣﺂﻟﻪ ،ﻭﻛﻴﻒ ﻛﺎﻥ ﻭﺃﻳﻦ ﻛﺎﻥ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ)) :ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺖ ﻣﻦ ﺍﻹﻭﻗﺎﺕ ﻣﻌﺪﻭﻣﹰﺎ ،ﻏﲑ ﻣﺬﻛﻮﺭ ،ﻛﺎﻥ ﻋﺪﻣﹰﺎ ﳏﻀًﹰﺎ ﻟﻴﺲ ﺍﻹﻧﺴﺎﻥ(( . .ﺃﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ،ﺃﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﻭﻗ ٍ ﺑﺸﻲﺀ ،ﺃﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻋﻠﻴﻪ ،ﻧﻌﻢ ﺟﺎﺀ ،ﻓﻠﻘﺪ ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ،ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﻗﺒﻠﻪ ﺷﻲﺀ ،ﻫﻮ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ،ﻭﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻛﻨﺖ ﻋﺪﻣﹰﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ،ﱂ ﺗﻜﻦ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭﹰﺍ ،ﻭﳍﺬﺍ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻫﻬﻨﺎ)) :ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ(( . .ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﻫﻞ ﻫﻬﻨﺎ ﲟﻌﲎ :ﻗﺪ ،ﻳﻌﲏ ﺃﻧﻪ ﻗﺪ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ﻣﺬﻛﻮﺭﺍﹰ ،ﻗﻞ ﱄ ﺑﺮﺑﻚ ﺃﻧﺖ ،ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﻣﺎﻣﻲ ﺍﻵﻥ ﺇﺫﺍ ﻛﻨﺖ ﻋﺪﻣﹰﺎ ﻭﱂ ﺗﻜﻦ ﺷﻴﺌﹰﺎ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ،ﻓﻘﻞ ﱄ :ﻣﻦ ﺷﻔﻊ ﻟﻚ ﻋﻨﺪ ﺍﷲ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ -ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ -ﻋﻨﺪﻣﺎ ﻛﺘﺐ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻘﻬﻢ ﻭﻳﻮﺟﺪﻫﻢ ،ﻗﻞ ﱄ ﺑﺮﺑﻚ:ﻣﻦ ﺷﻔﻊ ﻟﻚ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﺣﱴ ﻳﻜﺘﺒﻚ ﺍﷲ ﰲ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ،ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻚ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ ،ﻭﻓﻘﻚ ﻟﻠﺴﻨﺔ ﻭﺃﺑﻌﺪﻙ ﻋﻦ ﺍﻟﺒﺪﻋﺔ ،ﺟﻌﻠﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﱂ ﺗﻜﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻙ. ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ -ﻳﺎ ﻣﻦ ﻛﻨﺖ ﻋﺪﻣﹰﺎ -ﻣﻦ ﺷﻔﻊ ﻟﻚ ﻭﺃﻧﺖ ﻏﲑ ﻣﺬﻛﻮﺭ ﻭﱂ ﺗﻜﻦ ﺑﻌﺪ ﺷﻴﺌﹰﺎ ،ﺇﻬﻧﺎ ﺭﲪﺔ ﺍﷲ ﺑﻌﺒﺪﻩ ،ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻭﺇﻥ ﺍﷲ ﺧﻠﻖ ﺧﻠﻘﻪ ﰲ ﻇﻠﻤﺔ ،ﻓﺄﻟﻘﻰ ﻋﻠﻴﻬﻢ ﻣﻦ ﻧﻮﺭﻩ ،ﻓﻤﻦ ﺃﺻﺎﺑﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﻳﻮﻣﺌﺬٍﺍﻫﺘﺪﻯ ،ﻭﻣﻦ ﺃﺧﻄﺄﻩ ﺿﻞ(( ]ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﻭﺳﻨﺪﻩ ﺻﺤﻴﺢ[. ﻭﻫﺬﺍ ﻟﻌﻠﻤﻪ ﻬﺑﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻗﺪﺭﺗﻪ ﲞﻠﻘﻪ .ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺧﻠﻘﻚ؟ ﻭﰈ ﺧﻠﻘﻚ؟ ﻭﳌﺎﺫﺍ ﺧﻠﻘﻚ؟ ﻭﻣﺎﺫﺍ ﺟﻌﻞ ﻟﻚ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﺣﱴ ﲢﻘﻖ ﻏﺎﻳﺔ ﺍﳋﻠﻖ؟ ﻗﺎﻝ )) :ﺇﻧﺎ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻧﻄﻔﺔ ﺃﻣﺸﺎﺝ ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﺎﻩ ﲰﻴﻌﹰﺎ ﺑﺼﲑﹰﺍ(( ﺧﻠﻘﻚ ﻣﻦ
ﻧﻄﻔﺔ ،ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺬﻛﺮ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻧﻪ ﺧﻠﻘﻪ ﻣﻦ ﻧﻄﻔﺔ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ،ﺣﱴ ﻳﺘﺬﻛﺮ ﻭﻳﻌﻠﻢ ﳌﺎﺫﺍ ﺧﻠﻖ ﻭﳌﺎﺫﺍ ﺃﻭﺟﺪﻩ ﺍﷲ )) ﺃﳛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺮﻙ ﺳﺪﻯ ﺃﱂ ﻳﻚ ﻧﻄﻔﺔ ﻣﻦ ﻣﲏ ﳝﲎ ﰒ ﻛﺎﻥ ﻋﻠﻘﺔ ﻓﺨﻠﻖ ﻓﺴﻮﻯ ﻓﺠﻌﻞ ﻣﻨﻪ ﺍﻟﺰﻭﺟﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ(( ﻭﻫﻞ ﻣﻦ ﻧﻄﻔﺔ ﻓﺤﺴﺐ؟ ﻻ ،ﺑﻞ ﻣﻦ ﻧﻄﻔ ٍﺔ ﺃﻣﺸﺎﺝ :ﻳﻌﻦ ﺃﺧﻼﻁ ،ﻣﻦ ﻧﻄﻔﺔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ،ﻭﳌﺎﺫﺍ ﻫﺬﺍ ﺍﳋﻠﻖ ﻣﻦ ﻧﻄﻔ ٍﺔ ﺃﻣﺸﺎﺝ .ﻗﺎﻝ)) :ﻧﺒﺘﻠﻴﻪ(( ﺇﺫﻥ ﺍﷲ ﺧﻠﻘﻚ ﻭﺃﻭﺟﺪﻙ ﻟﻴﺒﺘﻠﻴﻚ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ. ﻟﻴﺲ ﻟﻼﺑﺘﻼﺀ ﻬﺑﻤﻮﻡ ﺍﳌﻌﺎﺵ ﻭﳘﻮﻡ ﻭﻏﻤﻮﻡ ﺍﻟﺪﻧﻴﺎ ،ﻻ ،ﻓﺈﻥ ﻫﺬﺍ ﺗﺸﺘﺮﻙ ﻓﻴﻪ ﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﺃﻣﱠﺎ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻓﺨﻠﻘﻬﻢ ﺍﷲ ﻟﻼﺑﺘﻼﺀ ﺑﻌﺒﺎﺩﺗﻪ ،ﻟﻴﻌﻠﻢ ﻣﻦ ﻳﻌﺒﺪﻩ ﳑﻦ ﻻ ﻳﻌﺒﺪﻩ ))ﻧﺒﺘﻠﻴﻪ(( ﳔﺘﱪﻩ ﻭﳍﺬﺍ ﻗﺎﻝ)) :ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﻟﻴﺒﻠﻮﻛﻢ ﻼ(( ﻭﺑﲔ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﳋﻠﻖ ﻭﻭﺿﺤﻬﺎ ﻭﺃﻬﻧﺎ ﻟﻠﻌﺒﺎﺩﺓ ﻓﻘﺎﻝ)) :ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ(( ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤ ﹰ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ)) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻏﺮﻙ ﺑﺮﺑﻚ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺧﻠﻘﻚ ﻓﺴﻮﺍﻙ ﻓﻌﺪﻟﻚ ﰲ ﺃﻱ ﺻﻮﺭﺓ ﻣﺎ ﺷﺎﺀ ﺭﻛﺒﻚ ﻛﻼ(( )ﻳﻌﲏ :ﺣﻘﹰﺎ( ))ﺑﻞ ﺗﻜﺬﺑﻮﻥ ﺑﺎﻟﺪﻳﻦ((.
ﻼ ﻭﺃﻧﺒﻴﺎﺀ ،ﻻﺑﺪ ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ،ﻭﻻﺑﺪ ﻣﻦ ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ :ﳌﱠﺎ ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﻟﻐﺎﻳﺔ ﻛﺎﻥ ﻻﺑﺪ ﺃﻥ ﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳ ﹰ ﺗﻔﺼﻴﻞ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺣﻜﺎﻡ!! ﻭﻛﻴﻒ ﻳﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ؟ ﺇﻧﻪ ﻋﺪﻡ ﳏﺾ ،ﻟﻴﺲ ﺷﻲﺀ ﻭﻻ ﺷﻲﺀ ﻭﻻ ﻓﻴﻪ ﻭﻻ ﻣﻨﻪ ﺷﻲﺀ ،ﳍﺬﺍ ﻗﺎﻝ ﺍﷲ)) :ﻧﺒﺘﻠﻴﻪ ﻓﺠﻌﻠﻨﺎﻩ ﲰﻴﻌﹰﺎ ﺑﺼﲑﹰﺍ(( ﺟﻌﻞ ﻟﻪ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﺣﱴ ﻳﻬﺘﺪﻱ ﻬﺑﻤﺎ ﺣﱴ ﻳﻌﺒﺪ ﺍﷲ ﻬﺑﻤﺎ ﻻ ﻳﻌﺒﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳍﻮﻯ ﻬﺑﻤﺎ ،ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺳﺨﺮ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ :ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ،ﺍﻷﻳﺪﻱ ﻭﺍﻷﺭﺟﻞ ،ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﻌﻘﻞ ،ﺍﻷﺣﺴﺎﺳﻴﺲ ﻭﺍﳌﺸﺎﻋﺮ ،ﻣﻨﻬﻢ ﻣﻦ ﺳﺨﺮﻫﺎ ﻟﻌﺒﺎﺩﺓ ﻫﻮﺍﻩ ﻻ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ،ﻓﻼ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ،ﻭﲡﺪﻩ ﻳﺘﻠﻮ ﻗﺮﺁﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻐﻨﺎﺀ ،ﻭﻻ ﻳﻨﻈﺮ ﰲ ﺍﳌﺼﺤﻒ ﺑﺒﺼﺮﻩ ،ﻭﻳﻨﻈﺮ ﰲ ﺍﳊﺮﺍﻡ ﺑﺒﺼﺮﻩ ،ﻭﻻ ﻳﺴﻤﻊ ﺍﳍﺪﻯ ﻭﻛﻼﻡ ﺍﻟﺮﲪﻦ ﻭﻳﺴﻤﻊ ﻣﺰﻣﺎﺭ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ :ﺃﻧﺖ ﺃﻧﺖ ﻳﺎ ﻣﻦ ﺗﺴﻤﻊ ﻭﺗﺒﺼﺮ ،ﰲ ﻣﺎﺫﺍ ﺗﺴﺘﺨﺪﻡ ﲰﻌﻚ ﻭﺑﺼﺮﻙ ﰲ ﻳﻮﻣﻚ ﻭﻟﻴﻠﺘﻚ .ﻫﻞ ﺍﻧﺘﺒﻬﺖ ﳌﺎﺫﺍ ﺃﻋﻄﺎﻙ ﺍﷲ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ،ﻫﻞ ﻋﺒﺪﺕ ﻫﻮﺍﻙ ﻬﺑﻤﺎ ﺃﻡ ﻋﺒﺪﺕ ﺍﷲ ﻬﺑﻤﺎ .ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ :ﺍﻟﺬﻱ ﺣﺮﻡ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ﺃﻟﻴﺲ ﻫﻮ ﻗﺎﺩﺭﹰﺍ ﺃﻥ ﳛﺮﻣﻚ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﻭﲢﺎﺭﺑﻪ ﻓﺎﺗﻖ ﺍﷲ ﻳﺎ ﻋﺒﺪ ﺍﷲ. ﰒ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ)) :ﺇﻧﺎ ﻫﺪﻳﻨﺎﻩ ﺍﻟﺴﺒﻴﻞ ﺇﻣﺎ ﺷﺎﻛﺮﹰﺍ ﻭﺇﻣﺎ ﻛﺎﻓﻮﺭﹰﺍ(( ﻫﺪﻳﻨﺎﻩ ﻫﺪﺍﻳﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻻﺭﺗﻘﺎﺀ ﻭﺍﻟﺘﺒﻴﲔ ،ﻭﺿﺢ ﻟﻪ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺇﻧﺴﺎﻥ ،ﻓﻠﻢ ﳝﻨﻊ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳍﺪﺍﻳﺔ:ﻫﺪﺍﻳﺔ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺘﺒﻴﲔ ﻭﺍﻟﺘﻮﺿﻴﺢ ،ﻭﺿﺢ ﻟﻪ ﺍﻟﺴﺒﻴﻞ ،ﻭﻃﺮﻳﻖ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ)) .ﺇﻧﺎ ﻫﺪﻳﻨﺎﻩ ﺍﻟﺴﺒﻴﻞ(( ﺇﻣﺎ ﺷﻘﻲ ﻭﺇﻣﺎ ﺳﻌﻴﺪ ،ﺇﻣﺎ ﺷﻜﻮﺭ ﻭﺇﻣﺎ ﻛﻔﻮﺭ ،ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻛﻞ ﺍﻟﻨﺎﺱ ﻳﻐﺪﻭ ،ﻓﺒﺎﻳﻊ ﻧﻔﺴﻪ ﻓﻤﻮﺑﻘﻬﺎ ﺃﻭ ﻣﻌﺘﻘﻬﺎ(( ﻛﻞ ﺍﻟﻨﺎﺱ -ﻭﺃﻧﺖ ﻣﻨﻬﻢ -ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻳﻐﺪﻭ ﰲ ﺩﻧﻴﺎﻩ ﳛﲕ ﻭﻳﻌﻴﺶ ﻭﻳﺘﻤﺘﻊ ﻭﻳﻠﻬﻮ ،ﻳﻐﺪﻭﻥ ﻭﻳﺮﻭﺣﻮﻥ ﻭﻟﻜﻦ ﻫﻢ ﻗﺴﻤﲔ:ﻓﺒﺎﻳﻊ ﻧﻔﺴﻪ ﻓﻤﻮﺑﻘﻬﺎ ،ﻳﻌﲏ ﻣﻬﻠﻜﻬﺎ ﺑﺄﻥ ﳜﺘﺎﺭ ﺍﻟﻀﻼﻝ ﻋﻠﻰ ﺍﳍﺪﻯ ،ﻭﻗﺴﻢ ﻳﻐﺪﻭ ﻭﻟﻜﻦ :ﻳﻌﺘﻖ ﻧﻔﺴﻪ ،ﻳﻌﺘﻖ ﻧﻔﺴﻪ ﻣﻦ ﻋﺒﺎﺩﺓ ﻫﻮﺍﻩ ﻭﻳﻌﺒﺪﻫﺎ ﷲ ،ﻭﳜﺘﺎﺭ ﺍﳍﺪﻯ ﻋﻠﻰ ﺍﻟﻀﻼﻝ ،ﻓﻬﻮ ﻳﺮﻯ ﺍﻟﺮﺳﻞ ﻗﺪ ﺃﺭﺳﻠﺖ ،ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻗﺪ ﺧﻠﻘﺖ ،ﻭﺍﳉﺤﻴﻢ ﺳﻌﺮﺕ ،ﻭﺍﳉﻨﺔ ﺃﺯﻟﻔﺖ ﻭﺍﻟﻨﺎﺱ ﺩﺭﺟﺎﺕ ﰲ ﺍﳉﻨﺔ ﺃﻭ ﺩﺭﻛﺎﺕ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﻴﺘﺄﻣﻞ ﰲ ﻏﺪﻭﻩ ﻭﺭﻭﺍﺣﻪ ﻓﻼ ﳜﺘﺎﺭ ﺇﻻﹼ ﺍﳍﺪﻯ ﻭﺍﻹﳝﺎﻥ. ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ :ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻠﻔﺘﺎﺕ ﰲ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ ،ﻳﺒﺪﺃ ﰲ ﺑﻴﺎﻥ ﺃﺣﻮﺍﻝ ﺍﻟﺸﺎﻛﺮﻳﻦ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﻳﺒﲔ ﺃﺣﻮﺍﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﻀﺎﻟﲔ .ﻭﻳﺒﲔ ﺍﷲ ﻣﺎ ﻟﻜﻞ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﳉﺰﺍﺀ ،ﻭﻣﻦ ﺍﻟﻨﻌﻴﻢ ﺃﻭ ﺍﻟﻌﺬﺍﺏ ،ﻓﻬﻢ ﻣﺎ ﺑﲔ ﺩﺭﺟﺎﺕ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ،ﻭﺩﺭﻛﺎﺕ ﰲ ﺍﻟﻨﺎﺭ ﺍﻟﺴﻔﻠﻰ .ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ ﺳﺒﺤﺎﻧﻪ)) :ﺇﻧﺎ ﺃﻋﺘﺪﻧﺎ )ﺃﻱ ﺃﻋﺪﺩﻧﺎ( ﻟﻠﻜﺎﻓﺮﻳﻦ ﺳﻼﺳﻼ ﻭﺃﻏﻼ ﹰﻻ ﻭﺳﻌﲑﹰﺍ(( ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﺬﻛﺮ ﺣﺎﻝ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺁﻣﻦ ﻭﺍﻫﺘﺪﻯ ﻭﺃﻋﺘﻖ ﻧﻔﺴﻪ ﻣﻦ ﺭﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻐﲑ ﺍﷲ ﻓﻴﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ: )) ﺇﻥ ﺍﻷﺑﺮﺍﺭ ﻳﺸﺮﺑﻮﻥ ﻣﻦ ﻛﺄﺱ ﻛﺎﻥ ﻣﺰﺍﺟﻬﺎ ﻛﺎﻓﻮﺭﹰﺍ ﻋﻴﻨﺎﹰ ﻳﺸﺮﺏ ﻬﺑﺎ ﻋﺒﺎﺩ ﺍﷲ ﻳﻔﺠﺮﻭﻬﻧﺎ ﺗﻔﺠﲑﹰﺍ ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ ﻭﳜﺎﻓﻮﻥ ﻳﻮﻣﹰﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﹰﺍ ﻭﻳﻄﻌﻤﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺣﺒﻪ ﻣﺴﻜﻴﻨﹰﺎ ﻭﻳﺘﻴﻤﺎﹰ ﻭﺃﺳﲑﹰﺍ ﺇﳕﺎ ﻧﻄﻌﻤﻜﻢ ﻟﻮﺟﻪ ﺍﷲ ﻻ ﻧﺮﻳﺪ ﻣﻨﻜﻢ ﺟﺰﺍ ًﺀ ﻭﻻ ﺷﻜﻮﺭﹰﺍ ﺇﻧﺎ ﳔﺎﻑ ﻣﻦ ﺭﺑﻨﺎ ﻳﻮﻣﹰﺎ ﻋﺒﻮﺳﹰﺎ ﻗﻤﻄﺮﻳﺮﹰﺍ ﻓﻮﻗﺎﻫﻢ ﺍﷲ ﺷﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻟﻘﺎﻫﻢ ﻧﻀﺮﺓ ﻭﺳﺮﻭﺭﹰﺍ ﻭﺟﺰﺍﻫﻢ ﲟﺎ ﺻﱪﻭﺍ ﺟﻨﺔ ﻭﺣﺮﻳﺮﺍﹰ ﻣﺘﻜﺌﲔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻵﺭﺍﺋﻚ ﻻ ﻳﺮﻭﻥ ﻓﻴﻬﺎ ﴰﺴﹰﺎ ﻭﻻ ﺯﻣﻬﺮﻳﺮﺍ ﻭﺩﺍﻧﻴﺔ ﻋﻠﻴﻬﻢ ﻇﻼﳍﺎ ﻭﺫﻟﻠﺖ ﻗﻄﻮﻓﻬﺎ ﻼ ﻭﻳﻄﺎﻑ ﻋﻠﻴﻪ ﺑﺂﻧﻴﺔ ﻣﻦ ﻓﻀﺔ ﻭﺃﻛﻮﺍﺏ ﻛﺎﻧﺖ ﻗﻮﺍﺭﻳﺮﹰﺍ ﻗﻮﺍﺭﻳﺮ ﻣﻦ ﻓﻀﺔ ﻗﺪﺭﻭﻫﺎ ﺗﻘﺪﻳﺮﹰﺍ ﻭﻳﺴﻘﻮﻥ ﻓﻴﻬﺎ ﻛﺄﺳﹰﺎ ﻛﺎﻥ ﺗﺬﻟﻴ ﹰ ﻼ ﻭﻳﻄﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻟﺪﺍﻥ ﳐﻠﺪﻭﻥ ﺇﺫﺍ ﺭﺃﻳﺘﻬﻢ ﺣﺴﺒﺘﻬﻢ ﻟﺆﻟﺆﹰﺍ ﻣﻨﺜﻮﺭﺍﹰ ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﻼ ﻋﻴﻨﺎﹰ ﻓﻴﻬﺎ ﺗﺴﻤﻰ ﺳﻠﺴﺒﻴ ﹰ ﻣﺰﺍﺟﻬﺎ ﺯﳒﺒﻴ ﹰ ﹶﺛﻢّ ﺭﺃﻳﺖ ﻧﻌﻴﻤﹰﺎ ﻭﻣﻠﻜﹰﺎ ﻛﺒﲑﹰﺍ ﻋﺎﻟﻴﻬﻢ ﺛﻴﺎﺏ ﺳﻨﺪﺱ ﺧﻀﺮ ﻭﺍﺳﺘﱪﻕ ﻭﺣﻠﻮﺍ ﺃﺳﺎﻭﺭ ﻣﻦ ﻓﻀﺔ ﻭﺳﻘﺎﻫﻢ ﺭﻬﺑﻢ ﺷﺮﺍﺑﹰﺎ ﻃﻬﻮﺭﹰﺍ ﺇﻥﱠ ﻫﺬﺍ ﻛﺎﻥ ﻟﻜﻢ ﺟﺰﺍ ًﺀ ﻭﻛﺎﻥ ﺳﻌﻴﻜﻢ ﻣﺸﻜﻮﺭﹰﺍ((. ﺷﺘﺎﻥ ﺑﲔ ﻣﺼﲑ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺍﻟﻀﻼﻝ ﻭﺑﲔ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍ ﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺍﳍﺪﻯ ،ﺷﺘﺎﻥ ﺑﲔ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﻮﻯ ﻭﺧﺘﻢ ﺍﷲ ﻋﻠﻰ ﻗﻠﺒﻪ ﻭﲰﻌﻪ ﻭﺑﺼﺮﻩ ﻭﺑﲔ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻧﻮﺭ ﻣﻦ ﺭﺑﻪ ،ﺑﺮﺑﻪ ﻳﺴﻤﻊ ﻭﺑﻪ ﻳﺒﺼﺮ ،ﻭﺇﻟﻴﻪ ﻳﺴﻌﻰ ﻭﳛﻔﺪ ﻳﺮﺟﻮ
ﺭﲪﺘﻪ ﻭﳜﺸﻰ ﻋﺬﺍﺑﻪ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٥٤ﺇﻧﱠﺎ ﺃﻋﺘﺪﻧﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺳﻼﺳﻼ ﻭﺃﻏﻼ ﹰﻻ ﻭﺳﻌﲑﹰﺍ ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ:ﺍﻧﻈﺮ ﺇﱃ ﻋﺬﺍﺏ ﺍﻟﻜﺎﻓﺮ)) :ﺇﻧﱠﺎ ﺃﻋﺘﺪﻧﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺳﻼﺳﻼ ﻭﺃﻏﻼ ﹰﻻ ﻭﺳﻌﲑﹰﺍ(( ﺃﻋﺪ ﺍﷲ ﳍﻢ ﺳﻼﺳﻼ ،ﻳﺴﺤﺒﻮﻥ ﻬﺑﺎ ﰲ ﺍﻟﻨﺎﺭ .ﺇﺫ ﺍﻷﻏﻼﻝ ﰲ ﺃﻋﻨﺎﻗﻬﻢ ﻭﺍﻟﺴﻼﺳﻞ ﻳﺴﺤﺒﻮﻥ .ﰲ ﺍﳊﻤﻴﻢ ﰒ ﰲ ﺍﻟﻨﺎﺭ ﻳﺴﺠﺮﻭﻥ(( .ﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ ﻭﱂ ﺃﺩﺭ ﻣﺎ ﺣﺴﺎﺑﻴﻪ ﻳﺎ ﻟﻴﺘﻬﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺎﺿﻴﺔ ﻣﺎ ﺃﻏﲎ ﻋﲏ ﻣﺎﻟﻴﻪ ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﹰﺎ ﻓﺎﺳﻠﻜﻮﻩ )ﺇﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ( ﺇﻧﻪ ﻛﺎﻥ ﻻ ﻳﺆﻣﻦ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ(( .ﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻫﺬﺍﻥ ﺧﺼﻤﺎﻥ ﺍﺧﺘﺼﻤﻮﺍ ﰲ ﺭﻬﺑﻢ ﻓﺎﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻗﻄﻌﺖ ﳍﻢ ﺛﻴﺎﺏ ﻣﻦ ﻧﺎﺭ ﻳﺼﺐ ﻣﻦ ﻓﻮﻕ ﺭﺅﻭﺳﻬﻢ ﺍﳊﻤﻴﻢ ﻳﺼﻬﺮ ﺑﻪ ﻣﺎ ﰲ ﺑﻄﻮﻬﻧﻢ ﻭﺍﳉﻠﻮﺩ ﻭﳍﻢ ﻣﻘﺎﻣﻊ ﻣﻦ ﺣﺪﻳﺪ ﻛﻠﻤﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻨﻬﺎ ﻣﻦ ﻏ ﹴﻢ ﺃﻋﻴﺪﻭﺍ ﻓﻴﻬﺎ ﻭﺫﻭﻗﻮﺍ ﻋﺬﺍﺏ ﺍﳊﺮﻳﻖ(( ﺫﻕ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻳﺎ ﻣﻦ ﻛﻔﺮﺕ ﻭﲡﱪﺕ ،ﻳﺎ ﻣﻦ ﻻ ﺗﺼﺪﻗﺖ ﻭﻻ ﺻﻠﻴﺖ ،ﻭﻻ ﺣﺠﺠﺖ ﻭﻻ ﺗﺰﻛﻴﺖ ،ﺫﻕ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻳﺎ ﻣﻦ ﲰﻌﺖ ﺑﺎﳍﺪﻯ ،ﻓﺎﺳﺘﺤﺒﺒﺖ ﺍﻟﻌﻤﻰ .ﺍﻷﻣﺮ ﻛﺄﻧﻪ ﻻ ﻳﻌﻨﻴﻚ ﻭﺗﺮﻯ ﺣﺎﻟﻚ ﺍﻟﱵ ﺃﻧﺖ ﻓﻴﻬﺎ ﺃﻬﻧﺎ ﺗﻜﻔﻴﻚ . . .ﻭﻳﻠﻚ ﺁﻣﻦ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ﺍﻷﻣﺮ ﺇﻣﺎ ﺟﻨﺔ ﻧﻌﻴﻢ ﺃﻭ ﻧﺎﺭٌ ﻭﺟﺤﻴﻢ ،ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﳑﻦ ﺗﺒﻊ ﻫﺪﺍﻙ ﻭﺁﻣﻦ ﺑﻚ ﻭﻗﺪﻡ ﻟﻨﻔﺴﻪ ﻭﺁﺧﺮ ،ﻭﳑﻦ ﺗﻌﻠﻢ ﻭﺗﻌﺒﺪ ﻭﺳﻌﻰ ﻭﺃﺣﻔﺪ. ﻓﻬﺬﺍ ﻫﻮ ﺣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻓﺮ ،ﺟﺤﻴﻢ ﻭﻧﺎﺭ ﻣﻦ ﲪﻴﻢ ،ﻭﺳﻼﺳﻞ ﻭﺃﻏﻼﻝ ﻭﻋﺬﺍﺏ ﻭﻭﺑﺎﻝ .ﻭﺃﻣﱠﺎ ﺣﺎ ﹸﻝ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ ،ﻓﻬﻮ ﻓﻴﻤﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ )) ﺇﻥ ﺍﻷﺑﺮﺍﺭ ﻳﺸﺮﺑﻮﻥ ﻣﻦ ﻛﺄﺱ ﻛﺎﻥ ﻣﺰﺍﺟﻬﺎ ﻛﺎﻓﻮﺭﹰﺍ(( ﻳﺸﺮﺑﻮﻥ ﻣﻦ ﻛﺄﺱ ﲬﺮ ﻟﺬ ٍﺓ ﻟﻠﺸﺎﺭﺑﲔ .ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﻣﺎ ﻣﻌﲎ)) :ﻳﻔﺠﺮﻭﻬﻧﺎ ﺗﻔﺠﲑﹰﺍ(( ﻋﺠﺐ ﻭﺃﻱ ﻋﺠﺐ :ﻳﻌﲏ ﻳﻔﺠﺮﻭﻬﻧﺎ ﺇﱃ ﺣﻴﺚ ﻳﺮﻳﺪﻭﻥ ﻭﻳﻨﺘﻔﻌﻮﻥ ﻬﺑﺎ ﻛﻤﺎ ﻳﺸﺎﺅﻭﻥ ،ﻭﻳﺘﺒﻌﻬﻢ ﻣﺎﺅﻫﺎ ﺇﱃ ﻛﻞ ﻣﻜﺎ ٍﻥ ﻳﺮﻳﺪﻭﻥ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻪ .ﻗﺎﻝ ﳎﺎﻫﺪ)) :ﻳﻔﺠﺮﻭﻬﻧﺎ ﺗﻔﺠﲑﹰﺍ(( ﻳﻌﲏ ﻳﻘﻮﺩﻭﻬﻧﺎ ﺣﻴﺚ ﺷﺎﺅﻭﺍ ﺣﻴﺚ ﻣﺎﻟﻮﺍ ﻣﺎﻟﺖ ﻣﻌﻬﻢ .ﻫﺬﺍ ﺷﻲﺀ ﻣﻦ ﻧﻌﻴﻢ ﺍﻷﺑﺮﺍﺭ ،ﺷﻲﺀ ﻣﻦ ﻧﻌﻴﻢ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﲰﻊ ﺍﳍﺪﻯ ﻓﺎﻫﺘﺪﻯ ،ﻭﺍﻟﺘﺰﻡ ﺑﻪ ﻭﺗﺮﻙ ﺍﻟﻀﻼﻝ ،ﻫﺬﺍ ﺷﻲﺀ ﻣﻦ ﻧﻌﻴﻢ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻋﻠﻢ ﱂ ﺧﻠﻖ؟ ﻭﻣﺎ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺫﻟﻚ؟ ﻓﺎﻟﺘﺰﻡ ﻭﺍﻫﺘﺪﻯ ﻬﺑﺪﻯ ﺍﷲ ﻭﻧﻮﺭﻩ ،ﻭﻳﻬﺪﻱ ﺍﷲ ﻟﻨﻮﺭﻩ ﻣﻦ ﻳﺸﺎﺀ ،ﻣﺎ ﻫﻲ ﺻﻔﺎﺕ ﻫﺆﻻﺀ ﺍﻷﺑﺮﺍﺭ ﻣﺎ ﻫﻲ ﺻﻔﺎﺕ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﻬﺑﺎ ﻓﺎﺯﻭﺍ ﺣﻴﺚ ﺧﺴﺮ ﺑﻘﻴﺔ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﺗﻌﺎﻝ ﻭﺭﺩﺩ ﺍﻵﻳﺎﺕ ﻭﺍﺳﺘﻤﻊ ﳍﺎ ﺣﱴ ﺗﻌﻠﻢ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺃﺃﻧﺖ ﻣﻨﻬﻢ ،ﺃﻡ ﺃﻧﻚ ﳐﺪﻭﻉ ﰲ ﻧﻔﺴﻚ؟ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ )) :ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ(( )ﻫﺬﻩ ﻭﺍﺣﺪﺓ( ))ﻭﳜﺎﻓﻮﻥ ﻳﻮﻣﹰﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﺍ(( )ﻫﺬﻩ ﺍﻟﺜﺎﻧﻴﺔ( ))ﻭﻳﻄﻌﻤﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺣﺒﻪ ﻣﺴﻜﻴﻨﺎﹰ ﻭﻳﺘﻴﻤﺎﹰ ﻭﺃﺳﲑﹰﺍ(( )ﻫﺬﻩ ﺍﻟﺜﺎﻟﺜﺔ(. ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ ﻣﻊ ﺃﻥ ﺍﻟﻨﺬﺭ ﻫﻢ ﺃﻭﺟﺒﻮﻩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﺍﻟﻨﺬﺭ ﻟﻴﺲ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻴﻬﻢ ،ﻭﻟﻜﻨﻬﻢ ﺇﺫﺍ ﻧﺬﺭﻭﺍ ﻭﻓﻮﺍ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺃﻟﺰﻣﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻬﺑﺎ ﻓﻜﻴﻒ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺍﻓﺘﺮﺿﻬﺎ ﻋﻠﻴﻬﻢ ،ﻛﻴﻒ ﺑﺎﻟﺼﻠﻮﺍﺕ ،ﻛﻴﻒ ﺑﺎﻷﻭﺍﻣﺮ ﺍﻟﺸﺮﻋﻴﺔ ،ﻛﻴﻒ ﺍﻣﺘﺜﺎﳍﻢ ﻟﻶﻣﺮ ﻭﺍﻟﻨﺎﻫﻲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻧﻪ ﻋﻈﻴﻢ ،ﺑﻞ ﺇﻬﻧﻢ ﻟﻴﺠﻴﺌﻮﻥ ﻬﺑﺬﻩ ﺍﻷﻭﺍﻣﺮ ﻭﻳﺘﺮﻛﻮﻥ ﺍﻟﻨﻮﺍﻫﻲ ﻭﻫﻢ ﳜﺸﻮﻥ ﺃﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻬﻢ ﺷﻴﺌﹰﺎ ،ﱂ ﳛﺴﻨﻮﺍ ﺍﻟﻈﻦ ﺃﺑﺪﹰﺍ ﰲ ﺃﻧﻔﺴﻬﻢ .ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ)) :ﻭﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺃﺗﻮﺍ ﻭﻗﻠﻮﻬﺑﻢ ﻭﺟﻠﺔ ﺃﻬﻧﻢ ﺇﱃ ﺭﻬﺑﻢ ﺭﺍﺟﻌﻮﻥ(( ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺃﺗﻮﺍ ﻭﻗﻠﻮﻬﺑﻢ ﻭﺟﻠﺔ:
ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺮﻕ ﻭﻳﺰﱐ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ﻭﻫﻮ ﳜﺎﻑ ﺍﷲ ﻋﺰ ﻭﺟﻞ؟ ﻗﺎﻝ)) :ﻻ ﻳﺎ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ،ﻭﻟﻜﻨﻪ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻭﻳﺼﻮﻡ ﻭﻳﺘﺼﺪﻕ ﻭﳜﺎﻑ ﺃﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ((. ﻭﻣﻦ ﺻﻔﺎﻬﺗﻢ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺎﺕ)) :ﻭﳜﺎﻓﻮﻥ ﻳﻮﻣﹰﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﹰﺍ(( ﺷﺮﻩ ﻣﻨﺘﺸﺮ ﻣﺴﺘﻴﻄﺮ ،ﻻ ﻳﺴﻠﻢ ﻣﻨﻪ ﺃﺣﺪ. )) ﺇﻥ ﻳﻮﻡ ﺍﻟﻔﺼﻞ ﻣﻴﻘﺎﻬﺗﻢ ﺃﲨﻌﲔ ﻳﻮﻡ ﻻ ﻳﻐﲏ ﻣﻮﱃ ﻋﻦ ﻣﻮﱃ ﺷﻴﺌﺎﹰ ﻭﻻ ﻫﻢ ﻳﻨﺼﺮﻭﻥ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ ﺇﻧﻪ ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ(( ﻓﻤﻦ ﺭﲪﺔ ﺍﷲ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻗﺎﻩ ﺍﷲ ﺷﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ. ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﳌﺎ ﺧﺎﻓﻮﺍ ﺫﻟﻚ ﻭﺃﺻﺎﺑﺘﻬﻢ ﺍﳋﺸﻴﺔ ﻭﺍﻟﻮﺟﻞ ﻣﻨﻪ ))ﻓﻮﻗﺎﻫﻢ ﺍﷲ ﺷﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻟﻘﺎﻫﻢ ﻧﻀﺮﺓ ﻭﺳﺮﻭﺭﹰﺍ(( ﺑﻴﻨﻤﺎ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﱂ ﻳﺘﺒﻊ ﺍﳍﺪﻯ ﻳﻮﻡ ﻳﺮﻯ ﺍﳌﻼﺋﻜﺔ ))ﻻ ﺑﺸﺮﻯ ﻳﻮﻣﺌ ٍﺬ ﻟﻠﻤﺠﺮﻣﲔ ﻭﻳﻘﻮﻟﻮﻥ ﺣﺠﺮﹰﺍ ﻼ ﻭﻳﻮﻡ ﳏﺠﻮﺭﹰﺍ ﻭﻗﺪﻣﻨﺎ ﺇﱃ ﻣﺎ ﻋﻠﻤﻮﺍ ﻣﻦ ﻋﻤﻞ ﻓﺠﻌﻠﻨﺎﻩ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﺍﹰ ﺃﺻﺤﺎﺏ ﺍﳉﻨﺔ ﻳﻮﻣﺌ ٍﺬ ﺧﲑ ﻣﺴﺘﻘﺮﹰﺍ ﻭﺃﺣﺴﻦ ﻣﻘﻴ ﹰ ﻼ ﺍﳌﻠﻚ ﻳﻮﻣﺌ ٍﺬ ﺍﳊﻖ ﻟﻠﺮﲪﻦ ﻭﻛﺎﻥ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﺴﲑﹰﺍ ﺗﺸﻘﻖ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﻐﻤﺎﻡ )ﺑﺎﻟﺴﺤﺎﺏ( ﻭﻧﺰﻝ ﺍﳌﻼﺋﻜﺔ ﺗﻨﺰﻳ ﹰ ﻼ ﻟﻘﺪ ﺃﺿﻠﲏ ﻋﻦ ﻼ ﻳﺎ ﻭﻳﻠﱴ ﻟﻴﺘﲏ ﱂ ﺃﲣﺬ ﻓﻼﻧﹰﺎ ﺧﻠﻴ ﹰ ﻭﻳﻮﻡ ﻳﻌﺾ ﺍﻟﻈﺎﱂ ﻋﻠﻰ ﻳﺪﻳﻪ ﻳﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﺍﲣﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴ ﹰ ﺍﻟﺬﻛﺮ ﺑﻌﺪ ﺇﺫ ﺟﺎﺀﱐ ﻭﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺧﺬﻭ ﹰﻻ(( )) .ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻧﻚ ﻛﺎﺩﺡ ﺇﱃ ﺭﺑﻚ ﻛﺪﺣﹰﺎ ﻓﻤﻼﻗﻴﻪ ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﺴﻮﻑ ﳛﺎﺳﺐ ﺣﺴﺎﺑﹰﺎ ﻳﺴﲑﹰﺍ ﻭﻳﻨﻘﻠﺐ ﺇﱃ ﺃﻫﻠﻪ ﻣﺴﺮﻭﺭﹰﺍ ﻭﺃﻣﱠﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﻭﺭﺍﺀ ﻇﻬﺮﻩ ﻓﺴﻮﻑ ﻳﺪﻋﻮ ﺛﺒﻮﺭﹰﺍ ﻭﻳﺼﻠﻰ ﺳﻌﲑﹰﺍ ﺇﻧﻪ ﻛﺎﻥ ﰲ ﺃﻫﻠﻪ ﻣﺴﺮﻭﺭﹰﺍ(( .ﺃﳍﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻓﻌﺒﺪ ﻧﻔﺴﻪ ﻭﻫﻮﺍﻩ ،ﻭﺗﺮﻙ ﻋﺒﺎﺩﺓ ﺍﷲ. . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٥٥ﻭﺍﻟﻔﺠﺮ ﻭﻟﻴﺎﻝ ﻋﺸﺮ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﻋﺰ ﻭﺟﻞ)) :ﻭﺍﻟﻔﺠﺮ
ﻭﻟﻴﺎﻝ ﻋﺸﺮ ﻭﺍﻟﺸﻔﻊ ﻭﺍﻟﻮﺗﺮ ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ(( ﲬﺴﺔ ﺃﻗﺴﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻬﺑﺎ ،ﺑﺪﺃ ﺑﺎﻟﻔﺠﺮ ،ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﲔ ﻳﻘﺴﻢ ﺑﺸﻲﺀ ﻓﺈﳕﺎ ﻟﻴﺒﲔ ﻟﻨﺎ ﻋﻈﻢ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ)) :ﻭﺍﻟﻔﺠﺮ(( ،ﻭﺍﻟﻔﺠﺮ ﻫﻮ ﺍﻟﺼﺒﺢ ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ، ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻜﺮﻣﺔ ﻭﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ" :ﻫﻮ ﺍﻧﻔﺠﺎﺭ ﺍﻟﻨﻬﺎﺭ ﻣﻦ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ" ﻭﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﺠﺮ ﻫﻮ ﻓﺠﺮ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ،ﻫﻮ ﻓﺠﺮ ﻳﻮﻡ ﺍﳊﺞ ﺍﻷﻛﱪ ،ﻳﻘﺴﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻪ ﻟﻌﻈﻤﻪ ،ﻭﻷﻥ ﺍﳌﺴﻠﻤﲔ ﻳﻔﻌﻠﻮﻥ ﻓﻴﻪ ﻛﺜﲑًﺍ ﻣﻦ ﻣﻨﺎﺳﻜﻬﻢ ﰲ ﺍﳌﺸﺎﻋﺮ ﺍﳌﻘﺪﺳﺔ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺮﻥ ﻫﺬﺍ ﺍﻟﻔﺠﺮ ﺑﺎﻟﻠﻴﺎﱄ ﺍﻟﻌﺸﺮ ،ﻭﻫﻲ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ. ﻭﺃﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻭﻟﻴﺎﻝ ﻋﺸﺮ(( ﻣﻨﺤﺼﺮﺓ ﰲ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ :ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ،ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ ﳏﺮﻡ، ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻭﺍﻷﻗﺮﺏ ﻫﻮ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﻌﺸﺮ ﻫﻲ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ،ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻀﻞ ﻫﺬﻩ ﺍﻟﻌﺸﺮ ،ﻭﳓﻦ ﻣﻘﺒﻠﻮﻥ ﻋﻠﻴﻬﺎ ،ﻭﻣﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺸﺮ ﳐﺘﺼﺔ ﻬﺑﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺇﻻ ﳊﻜﻤﺔ ﺑﺎﻟﻐﺔ ،ﻭﻣﻦ ﺗﻠﻚ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺪ ﻏﺮﺱ ﰲ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ ﺣﻨﻴﻨًﺎ ﻭﺷﻮﻗﹰﺎ ﻋﻠﻰ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ،ﻭﺇﻧﻪ ﳌﺎ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﻔﺪﻭﻥ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﻟﻠﺤﺞ ﰲ ﻛﻞ ﺳﻨﺔ ﻭﻗﺪ ﺟﻌﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﳊﺞ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻌﻤﺮ، ﺟﻌﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﺸﺮًﺍ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﺴﺎﺋﺮﻭﻥ ﻭﺍﻟﻘﺎﻋﺪﻭﻥ ﻳﻨﺎﻝ ﻓﻴﻪ ﺍﻟﺴﺎﺋﺮﻭﻥ ﻭﺍﻟﻘﺎﻋﺪﻭﻥ ﺃﺟﺮًﺍ ﻋﻈﻴﻤًﺎ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺪ ﻓﺎﺗﻪ ﺍﳊﺞ ﺇﱃ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﻓﺈﻧﻪ ﰲ ﺍﻟﻌﺸﺮ ﻳﻌﻤﻞ ﰲ ﺑﻴﺘﻪ ﺑﻌﻤﻞ ﻳﻔﻮﻕ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﻟﺬﻱ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﳊﺞ ﺍﳌﱪﻭﺭ ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺭﺳﻮﻟﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﺳﺄﻝ ﻋﻦ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ ﻓﻘﺎﻝ)) :ﺇﳝﺎﻥﹲ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ(( ﻗﻴﻞ :ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ)) :ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ(( ﻗﻴﻞ :ﰒ ﻣﺎﺫﺍ؟ ﻗﺎﻝ)) :ﺣﺞ ﻣﱪﻭﺭ((.
ﻭﻗﺪ ﺛﺒﺖ ﻓﻀﻴﻠﺔ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺸﺮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺭﺳﻮﻟﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ)) :ﻣﺎ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻓﻴﻬﻦ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﻫﺬﻩ ﺍﻷﻳﺎﻡ(( ﻳﻌﲏ :ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ .ﻓﻘﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻻ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟ ـ ﻭﺫﻟﻚ ﳌﺎ ﺍﺭﺗﺴﻢ ﰲ ﺃﺫﻫﺎﻬﻧﻢ ﻣﻦ ﻋﻈﻢ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ـ ﻗﺎﻟﻮﺍ :ﻳﺎ ﻼ ﺧﺮﺝ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻓﻠﻢ ﻳﺮﺟﻊ ﻣﻦ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﻭﻻ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟ ﻗﺎﻝ)) :ﻭﻻ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﻻ ﺭﺟ ﹰ ﺑﺸﻲﺀ((. ﻭﻗﺪ ﻛﺎﻥ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻳﻌﻈﻤﻮﻥ ﺛﻼﺛﺔ ﺃﻋﺸﺎﺭ ﻣﻦ ﺍﻟﺴﻨﺔ :ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ،ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ،ﻭﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺋﻞ ﻣﻦ ﺍﶈﺮﻡ ،ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻞ ﺍﳌﻔﻀﻮﻝ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﻔﺎﺿﻞ ﻗﺪ ﻳﻜﻮﻥ ﺧﲑًﺍ ﻣﻦ ﺍﻟﻔﺎﺿﻞ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﻬﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻌﻤﻞ ﰲ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﺃﻓﻀﻞ ﻣﻦ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﳋﺼﻮﺻﻴﺔ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻭﺍﻷﻳﺎﻡ ،ﻭﺫﻟﻚ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻭﻧﻌﻤﺔ ،ﻓﻜﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﺁﻓﺎﻕ ﺍﻷﺭﺽ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﺞ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ،ﻓﺠﻌﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳍﻢ ﻫﺬﻩ ﺍﻟﻌﺸﺮ ﻛﻲ ﻳﻌﻤﻠﻮﺍ ﻓﻴﻬﺎ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻌﺘﺎﺩﺓ ،ﻓﻌﻠﻰ ﺍﳌﺮﺀ ﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﻫﺬﻩ ﺍﻟﻌﺸﺮ ﺍﻟﱵ ﺳﺘﻘﺒﻞ ﻋﻠﻴﻨﺎ ،ﻭﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﺼﻼﺓ ،ﻭﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﻧﻮﺍﻓﻞ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺼﻴﺎﻡ ،ﻭﺧﺎﺻﺔ ﺻﻴﺎﻡ ﻳﻮﻡ ﻋﺮﻓﺔ ﻟﻐﲑ ﺍﳊﺎﺝ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺧﱪﻧﺎ ﺃﻥ ﺻﻮﻡ ﻳﻮﻡ ﻋﺮﻓﺔ ﻳﻜﻔﺮ ﺍﻟﺴﻨﺔ ﺍﳌﺎﺿﻴﺔ ،ﻓﺬﻟﻚ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﻌﻤﺔ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) )) ( ٥٦ﻭﺍﻟﺸﻔﻊ ﻭﺍﻟﻮﺗﺮ....ﺍﻻﻳﺎﺕ (( ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ)) :ﻭﺍﻟﺸﻔﻊ ﻭﺍﻟﻮﺗﺮ(( ،ﺃﻗﺴﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺸﻔﻊ ﻭﺃﻗﺴﻢ ﺑﺎﻟﻮﺗﺮ ،ﻭﻫﺬﻩ ﺍﻟﻮﺗﺮ ﺃﻭ ﺗﻠﻚ ﺍﻟﺸﻔﻊ ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺗﺄﻭﻳﻠﻬﺎ ﻭﺗﻔﺴﲑﻫﺎ. ﻓﻤﻦ ﻗﺎﺋﻞ :ﺃﻬﻧﺎ ﻳﻮﻡ ﺍﻟﻨﺤﺮ؛ ﻷﻬﻧﺎ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﺷﺮ ،ﻭﺍﻟﻮﺗﺮ ﻫﻮ ﻳﻮﻡ ﻋﺮﻓﺔ؛ ﻷﻧﻪ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﺳﻊ. ﻭﻣﻦ ﻗﺎﺋﻞ :ﺍﻟﺸﻔﻊ ﻫﻮ ﺍﳋﻠﻖ ،ﻭﺍﻟﻮﺗﺮ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎ ﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺟﻴﻪ ﻭﺟﻴﻪ ،ﻭﺫﻟﻚ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﻭﺍﳊﺪﻳﺚ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ـ )) :ﺇﻥ ﷲ ﺗﻌﺎﱃ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺍﲰًﺎ ﻣﺎﺋﺔ ﺇﻻ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﺣﺼﺎﻫﺎ ﺩﺧﻞ ﺍﳉﻨﺔ ،ﻭﺍﷲ ﻭﺗﺮ ﻭﳛﺐ ﺍﻟﻮﺗﺮ(( ﻭﰲ ﺭﻭﺍﻳﺔ)) :ﺇﻥ ﺍﷲ ﻭﺗﺮًﺍ ﳛﺐ ﺍﻟﻮﺗﺮ ،ﻓﺄﻭﺗﺮﻭﺍ ﻳﺎ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ(( ﻭﻫﺬﺍ ﻭﺟﻴﻪ ﻭﺫﻟﻚ ﺃﻥ ﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺷﻔﻊ ،ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺗﺮ ﺣﱴ ﺍﳊﺼﺎﺓ ﺍﻟﱵ ﻇﻨﻬﺎ ﺍﻟﺒﻌﺾ ﺃﻬﻧﺎ ﻭﺗﺮ ﻓﻬﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺷﻔﻊ ،ﻓﻌﺮﻓﻨﺎ ﰲ ﻼ ﺯﻣﺎﻧﻨﺎ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻳﺘﻜﻮﻥ ﻣﻦ ﺟﺰﺋﻴﺎﺕ ،ﻭﺃﻥ ﺍﳉﺰﺋﻴﺎﺕ ﺗﺘﻜﻮﻥ ﻣﻦ ﺫﺭﺍﺕ ،ﺣﱴ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻇﻨﻨﺎﻩ ﺷﻴﺌﹰﺎ ﻭﺍﺣﺪًﺍ ﻣﺘﻜﺘ ﹰ ﻳﺘﻜﻮﻥ ﻣﻦ ﺟﺰﻳﺌﲔ ﻓﻤﺎ ﻭﺻﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻐﻠﻴﺎﻥ ﲡﺰﺃ ﺇﱃ ﺍﺛﻨﲔ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺩﺭﺟﺔ ﻣﺆﺗﻠﻔﺔ ﻣﻦ ﺍﳊﺮﺍﺭﺓ ﺑﻘﻰ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ. ﻭﺻﺪﻕ ﻋﺰ ﻭﺟﻞ ﺣﲔ ﻗﺎﻝ)) :ﻭﻣﻦ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻨﺎ ﺯﻭﺟﲔ ﻟﻌﻠﻜﻢ ﺗﺬﻛﺮﻭﻥ(( ،ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻠﻖ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺯﻭﺟﲔ ﺍﺛﻨﲔ ﻟﻴﺒﻘﻰ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﺣﺪًﺍ ﻭﺗﺮًﺍ. ))ﻭﺍﻟﺸﻔﻊ ﻭﺍﻟﻮﺗﺮ ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ(( ﻳﻘﺴﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻠﻴﻞ ﺇﺫﺍ ﺳﺮﻯ ﻭﻗﻴﻞ :ﺍﻟﻠﻴﻞ ﻻ ﻳﺴﺮﻱ ﻭﻟﻜﻨﻪ ﻳُﺴﺮﻯ ﻓﻴﻪ ،ﻓﻨﺴﺐ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻟﻠﻴﻞ ،ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ)) ،ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ(( ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻫﻮ ﻟﻴﻞ ﺟُ َﻤ ﹴﻊ ،ﺃﻱ ﻫﻮ ﻟﻴﻞ ﺍﳌﺰﺩﻟﻔﺔ ،ﻭﺛﺒﺖ ﻋﻦ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﺃﺳﺮ ﻳﺎ ﺳﺎﺭﻱ ﻓﻼ ﺗﺒﻴﱳ ﺇﻻ ﲜُﻤَﻊ ،ﺃﻱ ﻓﻼ ﺗﺒﻴﱳ ﺇﻻ ﰲ ﺍﳌﺰﺩﻟﻔﺔ،
ﻭﻋﻠﻰ ﻛ ﹴﻞ ﻓﺎﻟﻠﻴﻞ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﷲ ﺧﻠﻖ ﺍﻟﻠﻴﻞ ﻟﻴﻜﻮﻥ ﻟﻨﺎ ﻟﺒﺎﺳًﺎ ،ﻭﻫﺬﺍ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻧﻌﻤﺔ. ))ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﺴﺮ ﻫﻞ ﰲ ﺫﻟﻚ ﻗﺴﻢ ﻟﺬﻱ ﺣﺠﺮ(( ،ﺃﻱ ﻫﻞ ﻓﻴﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﻘﺴﻢ ﻋﺪﺓ ﻟﺬﻱ ﻟﺐ ﻭﻋﻘﻞ ﻭﲰﻰ ﺍﻟﻌﻘﻞ ﺣﺠﺮًﺍ؛ ﻷﻧﻪ ﳝﻨﻊ ﺍﻹﻧﺴﺎﻥ ﳑﺎ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ،ﻭﻣﻦ ﺫﻟﻚ ﻗﺎﻟﻮﺍ :ﺣﺠﺮ ﺍﳊﺎﻛﻢ ﻋﻠﻴﻪ ﺇﺫﺍ ﻣﻨﻌﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﲟﺎﻟﻪ ،ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)) :ﻫﻞ ﰲ ﺫﻟﻚ ﻗﺴﻢ ﻟﺬﻱ ﺣﺠﺮ((. ﻫﻞ ﻧﺘﻌﻆ ﺑﺬﻟﻚ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻨﺮﺍﻋﻲ ﺍﻟﻔﺠﺮ ،ﻭﻧﺮﺍﻋﻲ ﺍﻷﻳﺎﻡ ﺍﻟﻌﺸﺮ ،ﻭﻧﺮﺍﻋﻲ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ، ﻭﻧﺮﺍﻋﻲ ﺍﻟﻠﻴﺎﱄ ﺍﻟﱵ ﻧﻌﺼﻲ ﺍﷲ ﻓﻴﻬﺎ ))٠ﻫﻞ ﰲ ﺫﻟﻚ ﻗﺴﻢ ﻟﺬﻱ ﺣﺠﺮ(( ﻟﺬﻱ ﻟﺐ ﻭﻋﻘﻞ ﻫﻞ ﻳﻨﺘﺒﻪ ﺍﳌﻨﺘﺒﻬﻮﻥ؟ ﻫﻞ ﻳﻨﺘﺒﻪ ﺍﻟﻌﻘﻼﺀ ﺍﻟﻔﻄﻨﻮﻥ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺎ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺇﻻ ﻟﻜﻲ ﻧﻌﺒﺪﻩ ،ﻣﺎ ﺟﻌﻞ ﺍﷲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺧﻠﻔﺔ ﺇﻻ ﻟﻜﻲ ﻧﺘﺬﻛﺮ ﻣﺎ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﺇﻻ ﻟﻜﻲ ﻧﺼﻠﻲ ﻭﻧﺼﻮﻡ ))ﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ(( ))ﻫﻞ ﰲ ﺫﻟﻚ ﻗﺴﻢ ﻟﺬﻱ ﺣﺠﺮ((. ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳏﺘﺎﺝ ﺇﱃ ﻣﻘﺴﻢ ﻋﻠﻴﻪ ،ﻓﺄﻧﺖ ﺇﺫﺍ ﻗﻠﺖ ﻭﺍﷲ ،ﻭﺗﺎﷲ ﻓﺈﻧﻚ ﺗﻘﺴﻢ ﻻﺷﻚ ﻋﻠﻰ ﺷﻲﺀ ﻓﺘﻘﻮﻝ ﻭﺍﷲ ﻷﻓﻌﻠﻦ ،ﺃﻭ ﻭﺍﷲ ﺇﻥ ﻓﻼﻥ ﻟﻘﺎﺩﻡ ،ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ،ﻓﺄﻳﻦ ﺍﳌﻘﺴﻮﻡ ﻋﻠﻴﻪ؟ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٥٧ﺃﱂ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﻌﺎﺩ....ﺍﻻﻳﺎﺕ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )) :ﺃﱂ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﻌﺎﺩ ﺇﺭﻡ ﺫﺍﺕ ﺍﻟﻌﻤﺎﺩ ﺍﻟﱵ ﱂ ﳜﻠﻒ ﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺒﻼﺩ ﻭﲦﻮﺩ ﺍﻟﺬﻳﻦ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﺑﺎﻟﻮﺍﺩ ﻭﻓﺮﻋﻮﻥ ﺫﻱ ﺍﻷﻭﺗﺎﺩ ﺍﻟﺬﻳﻦ ﻃﻐﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﻓﺄﻛﺜﺮﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ ﻓﺼﺐ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺳﻮﻁ ﻋﺬﺍﺏ (( ،ﳛﻜﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺃﻛﱪ ﺍﳉﺒﺎﺑﺮﺓ ،ﻭﺃﻋﱴ ﺍﳌﻔﺴﺪﻳﻦ ﰲ ﺍﳌﺎﺿﻲ ،ﻭﻫﻢ ﻋﺎﺩ ﻭﲦﻮﺩ ﻭﻗﻮﻡ ﻓﺮﻋﻮﻥ ،ﳛﻜﻲ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﺎ ﻗﺼﺘﻬﻢ )) ،ﺃﱂ ﺗﺮ ﻛﻴﻒ(( ،ﺃﱂ ﺗﻌﻠﻢ ﻳﺎ ﳏﻤﺪ ،ﺃﱂ ﺗﻌﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﻟﺘﺎﻟﻮﻥ ﻟﻜﺘﺎﺏ ﺍﷲ ))ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﻌﺎﺩ(( ،ﻭﻋﺎﺩ ،ﻭﻋﺎﺩ ﺍﻷﻭﻝ ﻫﻲ ﺍﻟﱵ ﺃﻫﻠﻜﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﻟﱵ ﺫﻛﺮﻫﺎ ﰲ ﻏﲑ ﻣﺎ ﻣﻮﺿﻊ ،ﻭﻋﺎﺩ ﻫﻲ ﻋﺎﺩ ﺇﺭﻡ ﻭﺍﻟﱵ ﺗﻨﺘﺴﺐ ﺇﱃ ﻋﺎﺩ ﺍﺑﻦ ﺍﺭﻡ، ﻭﻧﺴﺒﻬﺎ ﻳﻨﺘﻬﻲ ﺇﱃ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺗﺴﻜﻦ ﰲ ﺟﻨﻮﺏ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺑﲔ ﺍﻟﻴﻤﻦ ﻭﺣﻀﺮﻣﻮﺕ ﰲ ﻣﻜﺎﻥ ﻳﺴﻤﻰ ﺑﺎﻷﺣﻘﺎﻑ ﻟﻜﺜﺮﺓ ﺍﻟﻜﺜﺒﺎﻥ ﺍﻟﺮﻣﻠﻴﺔ ﻓﻴﻬﺎ ،ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻋﱴ ﺍﻟﻘﺒﺎﺋﻞ ،ﻭﻣﻦ ﺃﺷﺪﻫﻢ ﺑﻄﺸًﺎ ،ﻭﻛﺎﻧﺖ ﳍﻢ ﺗﺮﻛﻴﺒﺔ ﺟﺴﻤﻴﺔ ﻫﺎﺋﻠﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺆﺭﺧﻮﻥ ﻓﺄﺳﻜﻨﻬﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﳉﺒﺎﻝ ﻭﺯﺍﺩﻫﻢ ﰲ ﺍﳋﻠﻖ ﺑﺴﻄﺔ ،ﻭﺫﻟﻚ ﻣﻦ ﺑﻌﺪ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ، ﻓﻤﺎ ﺷﻜﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺇﳕﺎ ﻋﻠﻮﺍ ﻭﺍﺳﺘﻜﱪﻭﺍ) ،ﻭﺃﻣﺎ ﻋﺎﺩ ﻓﺎﺳﺘﻜﱪﻭﺍ ﰲ ﺍﻷﺭﺽ ﺑﻐﲑ ﺍﳊﻖ ﻭﻗﺎﻟﻮﺍ ﻣﻦ ﺃﺷﺪ ﻣﻨﺎ ﻗﻮﺓ ﺃﱂ ﻳﺮﻭﺍ ﺃﻥ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ ﻫﻮ ﺃﺷﺪ ﻣﻨﻬﻢ ﻗﻮﺓ ﻭﻛﺎﻧﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﳚﺤﺪﻭﻥ( ﻓﺄﺭﺳﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳍﻢ ﻫﻮﺩًﺍ ﻳﺬﻛﺮﻫﻢ ﻓﻘﺎﻝ ﳍﻢ) :ﻭﺍﺫﻛﺮﻭﺍ ﺇﺫﺍ ﺟﻌﻠﻜﻢ ﺧﻠﻔﺎﺀ ﻣﻦ ﺑﻌﺪ ﻗﻮﻡ ﻧﻮﺡ ﻭﺯﺍﺩﻛﻢ ﰲ ﺍﳋﻠﻖ ﺑﺴﻄﺔ ﻓﺎﺫﻛﺮﻭﺍ ﺁﻻﺀ ﺍﷲ ﻭﻻ ﺗﻌﺜﻮﺍ ﰲ ﺍﻷﺭﺽ ﻣﻔﺴﺪﻳﻦ() ،ﺃﺗﺒﻨﻮﻥ ﺑﻜﻞ ﺭﻳﻊ ﺁﻳﺔ ﺗﻌﺒﺜﻮﻥ ﻭﺗﺘﺨﺬﻭﻥ ﻣﺼﺎﻧﻊ ﻟﻌﻠﻜﻢ ﲣﻠﺪﻭﻥ ﻭﺇﺫﺍ ﺑﻄﺸﺘﻢ ﺑﻄﺸﺘﻢ ﺟﺒﺎﺭﻳﻦ ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﻥ(. ﻓﻜﺬﺑﻮﻩ ﻭﻋﺎﻧﺪﻭﻩ ،ﻭﻳﺬﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﺎ ﻗﻮﻬﺗﻢ ﺣﱴ ﻧﻌﻠﻢ ﳓﻦ ﺍﻟﻀﻌﻔﺎﺀ ﺑﺄﻧﻨﺎ ﻻ ﻧﻘﻮﻯ ﻋﻠﻰ ﳏﺎﺭﺑﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻻ ﻧﻘﻮﻯ ﻋﻠﻰ ﻋﺼﻴﺎﻧﻪ ﻭﻏﻀﺒﻪ ﻭﺳﺨﻄﻪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ) :ﺇﺭﻡ ﺫﺍﺕ ﺍﻟﻌﻤﺎﺩ( ﻗﻴﻞ :ﺧﻴﺎﻣﻬﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺮﲢﻠﻮﻥ ﻓﻴﻬﺎ، ﻭﻗﻴﻞ :ﻫﻲ ﺃﺟﺴﺎﻣﻬﻢ ﺍﻟﱵ ﻛﺎﻧﺖ ﻛﺎﻟﻌﻤﺪ ،ﻭﻗﻴﻞ :ﻫﻲ ﳑﻠﻜﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﺖ ﺫﺍﺕ ﺃﻋﻤﺪﺓ ﻋﻈﺎﻡ ،ﻓﻴﺬﻛﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﺎ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ،ﻭﺍﻟﺮﺍﺟﺢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺬﺍﺕ ﺍﻟﻌﻤﺎﺩ ﻫﻲ ﳑﻠﻜﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﺴﻜﻨﻮﻬﻧﺎ ﻭﻳﻘﺘﻨﻮﻬﻧﺎ ) ﺇﺭﻡ ﺫﺍﺕ ﺍﻟﻌﻤﺎﺩ
ﺍﻟﱵ ﱂ ﳜﻠﻖ ﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺒﻼﺩ( ﻫﻲ ﺍﻟﻘﺒﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺮﺍﺟﺢ ﺍﻟﱵ ﱂ ﳜﻠﻖ ﻣﺜﻠﻬﺎ ﰲ ﺃﺷﻜﺎﻝ ﺃﻓﺮﺍﺩﻫﺎ ،ﻭﰲ ﻗﻮﻬﺗﻢ ،ﻭﰲ ﺗﺮﻛﻴﺒﺎﻬﺗﻢ ﺍﳉﺴﻤﻴﺔ ،ﱂ ﳜﻠﻖ ﻣﺜﻠﻬﺎ ﰲ ﺍﻟﺒﻼﺩ ﰲ ﺯﻣﺎﻬﻧﻢ ،ﻓﻜﺎﻧﻮﺍ ﺃﻗﻮﻳﺎﺀ ﺃﺷﺪﺍﺀ ،ﻭﻛﺎﻧﻮﺍ ﻳﻐﲑﻭﻥ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻷﺧﺮﻯ ﻓﻴﻨﻬﺒﻮﻬﻧﻢ ﻭﻳﺴﻠﺒﻮﻬﻧﻢ ﰒ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﺪ ﺫﻟﻚ) :ﻭﲦﻮﺩ ﺍﻟﺬﻳﻦ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﺑﺎﻟﻮﺍﺩ( ﺃﻱ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﻭﳓﺘﻮﻩ ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ﻋﻨﻬﻢ) :ﻭﻳﻨﺤﺘﻮﻥ ﻣﻦ ﺍﳉﺒﺎﻝ ﺑﻴﻮﺗًﺎ ﻓﺎﺭﻫﲔ( ﳜﺮﻗﻮﻥ ﺍﳉﺒﺎﻝ ﻓﻴﺠﻌﻠﻮﻬﻧﺎ ﻣﻐﺎﺭﺍﺕ ﻭﻣﺴﺎﻛﻦ ،ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻣﺴﺎﻛﻨﻬﻢ ﰲ ﻭﺍﺩﻱ ﺍﻟﻘﺮﻯ ﰲ ﻣﺪﺍﺋﻦ ﺻﺎﱀ ،ﻓﺎﳉﺒﻞ ﻗﺪ ﲢﻮﻝ ﺇﱃ ﻗﺼﺮ ،ﻭﺍﳉﺒﻞ ﻗﺪ ﲢﻮﻝ ﺇﱃ ﻣﻐﺎﺭﺓ ،ﻭﺫﻟﻚ ﻣﻦ ﻗﻮﻬﺗﻢ ﻭﻋﻈﻤﺘﻬﻢ. ))ﻭﲦﻮﺩ ﺍﻟﺬﻳﻦ ﺟﺎﺑﻮﺍ ﺍﻟﺼﺨﺮ ﺑﺎﻟﻮﺍﺩ ﻭﻓﺮﻋﻮﻥ ﺫﻭ ﺍﻷﻭﺗﺎﺩ(( ﺻﺎﺣﺐ ﺍﻟﻌﻤﺪ ﺍﻟﻌﻈﻴﻤﺔ ،ﻛﺎﻥ ﻳﺘﺨﺬ ﺃﻭﺗﺎﺩًﺍ ﻭﻋﻤﺪًﺍ ﻳﺮﺑﻂ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻓﻴﺠﻌﻞ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻮﺍﺣﺪ ﺑﻌﺪ ﺃﻥ ﻳﺮﺑﻄﻪ ﻭﳝﺪﻩ ﻣﺪًﺍ ﻓﻴﻀﺮﺑﻪ ﺑﺼﺨﺮﺓ ،ﺃﻭ ﺭﺣﻰ ﻓﻴﻤﻮﺕ ﻋﻠﻰ ﺫﻟﻚ ،ﺃﻭ ﳚﻌﻞ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺍﻟﺮﺟﺎﻝ ﺃﻋﻤﺪﺓ ﰒ ﻳﺄﻣﺮ ﺑﺎﳋﻴﻞ ﻓﺘﺠﺮ ﻫﺬﻩ ﺍﻷﻋﻤﺪﺓ ﻓﻴﺘﻘﻄﻊ ﺍﻟﺮﺟﻞ ﺃﻭﺻﺎ ﹰﻻ. ))ﻭﻓﺮﻋﻮﻥ ﺫﻱ ﺍﻷﻭﺗﺎﺩ(( ﻭﻗﻴﻞ ﺍﻷﻭﺗﺎﺩ ﻫﻲ ﺗﻠﻚ ﺍﻟﺒﻨﺎﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺧﻠﻔﻬﺎ ﺍﻟﻔﺮﺍﻋﻨﺔ ﺍﻟﱵ ﻫﻲ ﺍﻷﻫﺮﺍﻣﺎﺕ)) ،ﺍﻟﺬﻳﻦ ﻃﻐﻮﺍ ﰲ ﺍﻟﺒﻼﺩ(( ﺍﺷﺘﺮﻛﻮﺍ ﰲ ﻫﺬﺍ ﺃﻬﻧﻢ ﲨﻴﻌًﺎ ﻃﻐﻮﺍ ،ﻭﺍﻟﻄﻐﻴﺎﻥ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻔﺴﺎﺩ؛ ﻷﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﻃﻐﻰ ﺣﺴﺐ ﻧﻔﺴﻪ ﺃﻋﻈﻢ ﳑﺎ ﻫﻮ ﻋﻠﻴﻪ ،ﻭﺍﻧﺘﻘﻞ ﻣﻦ ﻣﻜﺎﻧﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﱃ ﻣﻜﺎﻧﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻛﻤﺎ ﻗﺎﻝ ﻓﺮﻋﻮﻥ)) :ﻣﺎ ﻋﻠﻤﺖ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻱ((، ))ﺃﻧﺎ ﺭﺑﻜﻢ ﺍﻷﻋﻠﻰ(( ))ﻃﻐﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﻓﺄﻛﺜﺮﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ(( ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ،ﻭﻣﻦ ﻗﺘﻞ ﺍﻟﻌﺒﺎﺩ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻓﺄﻛﺜﺮﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ ،ﻓﻬﻞ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻨﻬﻢ ﻏﺎﺋﺒًﺎ؟ ﺑﻞ ﻛﺎﻥ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻬﻢ ﺷﺎﻫﺪًﺍ ﺣﺎﺿﺮًﺍ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)) :ﻓﺼﺐ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺳﻮﻁ ﻋﺬﺍﺏ(( ﺍﻧﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ،ﺻﺐ ،ﺃﺭﺳﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻃﻐﻴﺎﻧًﺎ ﻛﻤﺎ ﺃﻬﻧﻢ ﻃﻐﻮﺍ ﻭﺗﻜﱪﻭﺍ ،ﺳﻮﻁ ﻋﺬﺍﺏ ،ﻋﺬﺍﺏ ﻻﺯﻉ ﻓﺠﻤﻊ ﺍﷲ ﻋﺰﻭﺟﻞ ﻛﺜﺮﺓ ﺍﻟﻌﺬﺍﺏ ﻣﻊ ﺃﻣﻠﻪ ﻭﺷﺪﺗﻪ ))ﻓﺼﺐ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺳﻮﻁ ﻋﺬﺍﺏ ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ(( ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻘﺎﺋﻞ ﻗﺪ ﺃﻫﻠﻚ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﺎﺩ ﺑﺎﻟﺮﻳﺢ ﺍﻟﺼﺮﺻﺮ ﺍﻟﻌﺎﺗﺒﺔ ،ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )) :ﺍﳊﺎﻗﺔ ﻣﺎ ﺍﳊﺎﻗﺔ ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﺍﳊﺎﻗﺔ ﻛﺬﺑﺖ ﲦﻮﺩ ﻭﻋﺎﺩ ﺑﺎﻟﻘﺎﺭﻋﺔ ﻓﺄﻣﺎ ﲦﻮﺩ ﻓﺄﻫﻠﻜﻮﺍ ﺑﺎﻟﻄﺎﻏﻴﺔ ﻭﺃﻣﺎ ﻋﺎﺩ ﻓﺄﻫﻠﻜﻮﺍ ﺑﺮﻳﺢ ﺻﺮﺻﺮ ﻋﺎﺗﻴﺔ ﺳﺨﺮﻫﺎ ﻋﻠﻴﻬﻢ ﺳﺒﻊ ﻟﻴﺎ ﹴﻝ ﻭﲦﺎﻧﻴﺔ ﺃﻳﺎﻡ ﺣﺴﻮﻣًﺎ ﻓﺘﺮﻯ ﺍﻟﻘﻮﻡ ﻓﻴﻬﺎ ﺻﺮﻋﻰ ﻛﺄﻬﻧﻢ ﺃﻋﺠﺎﺯ ﳔﻞ ﺧﺎﻭﻳﺔ(( ﻫﺆﻻﺀ ﻫﻢ ﲦﻮﺩ ﻭﻋﺎﺩ ،ﺃﻣﺎ ﻓﺮﻋﻮﻥ ))ﻭﺟﺎﺀ ﻓﺮﻋﻮﻥ ﻭﻣﻦ ﻗﺒﻠﻪ ﻭﺍﳌﺆﺗﻔﻜﺎﺕ ﺑﺎﳋﺎﻃﺌﺔ ﻓﻌﺼﻮﺍ ﺭﺳﻮﻝ ﺭﻬﺑﻢ ﻓﺄﺧﺬﻫﻢ ﺃﺧﺬﺓ ﺭﺍﺑﻴﺔ(( ))ﻓﻌﺼﻰ ﻓﺮﻋﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻓﺄﺧﺬﻧﺎﻩ ﺃﺧﺬﺍ ﻭﺑﻴﻼ((. ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻋﺬﺍﺏ ﺍﻷﻣﻢ ﺍﳌﺎﺿﻴﺔ ،ﻓﻤﺎﺫﺍ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻷﻣﻢ ﺍﻵﺗﻴﺔ؟ ﻭﻣﺎﺫﺍ ﻋﻦ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﰲ ﺯﻣﺎﻧﻨﺎ ﺍﻟﺬﻳﻦ ﻳﺴﻮﻣﻮﻥ ﺍﳌﺴﻠﻤﲔ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ ،ﰲ ﺑﻼﺩ ﺍﳍﻨﺪ ،ﻭﰲ ﺑﻮﺭﻣﺎ ﻭﺃﺭﺗﲑﻳﺎ ،ﻭﰲ ﻓﻠﺴﻄﲔ ،ﻣﺎﺫﺍ ﻟﻠﻴﻬﻮﺩ؟ ﻭﻣﺎﺫﺍ
ﻟﻠﺒﻮﺫﻳﲔ ،ﻭﻣﺎﺫﺍ ﻟﻠﺴﻴﺦ ﻭﻣﺎﺫﺍ ﻟﻠﻨﺼﺎﺭﻯ ﺍﻟﺼﻠﻴﺒﲔ ،ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)) :ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ(( ،ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺮﺻﺪ ﺃﻋﻤﺎﳍﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻳﺮﺻﺪ ﺧﻠﻘﻪ ﻓﲑﻯ ﺃﻋﻤﺎﳍﻢ ﺧﲑﻫﺎ ﻭﺷﺮﻫﺎ ﰒ ﳛﺎﺳﺒﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ ﺇﳕﺎ ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ ﻣﻬﻄﻌﲔ ﻣﻘﻨﻌﻲ ﺭﺅﻭﺳﻬﻢ ﻻ ﻳﺮﺗﺪ ))ﻭﻻ ﲢﺴﱭ ﺍﷲ ﻏﺎﻓ ﹰ ﺇﻟﻴﻬﻢ ﻃﺮﻓﻬﻢ ﻭﺃﻓﺌﺪﻬﺗﻢ ﻫﻮﺍﺀ((. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) )) ( ٥٨ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ(( ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﻋﻦ ﻧﻔﺴﻪ)) :ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ(( ﻳﺮﺻﺪ ﺍﻷﻋﻤﺎﻝ ﻓﻼ ﻳﻌﺬﺏ ﺃﺣﺪًﺍ ﺑﻐﲑ ﺫﻧﺐ ،ﺇﳕﺎ
ﻳﺴﺘﻌﻤﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﺪﻟﻪ ﻓﻘﺪ ﺣﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻈﻠﻢ ،ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﻳﻈﻠﻢ ﻧﻔﺴﻪ ،ﻭﳚﻮﺭ ﻓﻴﻤﺎ ﻫﻮ ﻓﻴﻪ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺎﺋﺮ ﺍﻟﻈﺎﱂ)) :ﻓﺄﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﺭﺑﻪ ﻓﺄﻛﺮﻣﻪ ﻭﻧﻌﻤﻪ ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﻦ(( ﺇﺫﺍ ﺟﺎﺀﻩ ﺍﻟﻨﻌﻤﺎﺀ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﺃﺭﺳﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻪ ﺧﲑﺍﺕ ﺍﻷﺭﺽ ،ﻭﻛﺎﻥ ﰲ ﺳﻌﺔ ﻣﻦ ﺍﻟﻮﻟﺪ ﻭﺍﳌﺎﻝ ﻭﺍﻷﻫﻞ ﻭﺍﻟﻌﺸﲑﺓ ﻭﺍﻟﺒﻠﺪ ﻓﺈﻧﻪ ﻳﻐﺘﺮ ﻭﻳﻈﻦ ﺃﻧﻪ ﻣﻜﺮﻡ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻧﺴﻰ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻌﻄﻲ ﺍﻟﺪﻧﻴﺎ ﳌﻦ ﳛﺐ ﻭﻣﻦ ﻻ ﳛﺐ ﻭﻻ ﻳﻌﻄﻲ ﺍﻟﺪﻳﻦ ﻭﺍﻵﺧﺮﺓ ﺇﻻ ﳌﻦ ﳛﺐ. ))ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﻦ(( ﻭﻋﺰﱐ ﻓﻠﻮﻻ ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ ﻣﻦ ﺍﳋﲑ ﳌﺎ ﻓﺠﺮ ﺍﷲ ﱄ ﺧﲑﺍﺕ ﺍﻷﺭﺽ ﻭﳌﺎ ﻛﻨﺖ ﺃﻏﲎ ﻣﻦ ﻏﲑﻱ ،ﻓﺈﱐ ﻣﻜﺮﻡ ﻭﺃﻧﺎ ﻋﻠﻰ ﻃﺎﻋﺔ ،ﻭﻧﺴﻤﻊ ﻫﺬﺍ ﻣﻦ ﻛﺜﲑﻳﻦ ﻳﻘﻮﻟﻮﻥ :ﳓﻦ ﻋﻠﻰ ﻃﺎﻋﺔ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﷲ ﺃﻋﻄﺎﻧﺎ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﻭﺟﻌﻠﻨﺎ ﰲ ﺃﻣﻦ ﻭﺃﻣﺎﻥ ،ﻭﻧﺴﻰ ﻫﺆﻻﺀ ﺃﻥ ﺍﷲ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺪﺭﺝ ﺑﺎﻟﻨﻌﻤﺎﺀ ))ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﻦ ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﻓﻘﺪﺭ ﻋﻠﻴﻪ ﺭﺯﻗﻪ ﻓﻴﻘﻮﻝ ﺭﰊ ﺃﻫﺎﻧﻦ(( ،ﻭﺍﻟﺒﻼﺀ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻨﻌﻤﺎﺀ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻀﺮﺍﺀ ))ﻭﻧﺒﻠﻮﻛﻢ ﺑﺎﻟﺸﺮ ﻭﺍﳋﲑ ﻓﺘﻨﺔ(( ))ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﺍﺑﺘﻼﻩ ﻓﻘﺪﺭ ﻋﻠﻴﻪ ﺭﺯﻗﻪ(( ﻓﻘﺪّﺭ ﺃﻱ ﺿﻴﻖ ﻋﻠﻴﻪ ﺭﺯﻗﻪ. ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﺍﺧﺘﱪﻩ ﻭﺍﻣﺘﺤﻨﻪ ﻓﻀﻴﻖ ﻋﻠﻴﻪ ﺭﺯﻗﻪ ﻓﺠﺎﺀﻩ ﺍﳌﺼﻴﺒﺔ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ﻭﺟﺎﺀﺕ ﺍﻟﺒﻼﻳﺎ ﻭﻫﻮ ﰲ ﻃﺎﻋﺔ ﻭﺧﲑ ))ﻓﻴﻘﻮﻝ ﺭﺏ ﺃﻫﺎﻧﻦ(( ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻠﻴﺲ ﰲ ﺳﻌﺔ ﺍﻟﺮﺯﻕ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳌﻜﺮﻣﺔ ،ﻭﻟﻴﺲ ﺿﻴﻖ ﺍﻟﺮﺯﻕ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳌﻬﺎﻧﺔ ،ﻭﺇﳕﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﺴﻢ ﺍﻷﺭﺯﺍﻕ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ))ﻓﻴﻘﻮﻝ ﺭﺏ ﺃﻫﺎﻧﻦ ﻛﻼ(( ﺃﻱ ﻟﻴﺲ ﺣﻘﹰﺎ ﺃﻭ ﺭﺩﻉ ﻭﺯﺟﺮ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻈﻦ ﻫﺬﺍ ﺍﻟﻈﻦ ))ﻛﻼ(( ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺗﻈﻦ ﺃﻥ ﺍﷲ ﳝﻨﻌﻚ ﻋﻨﻚ ﺍﳌﺎﻝ ﻷﻧﻪ ﺃﻫﺎﻧﻚ ﺃﻭ ﻳﻌﻄﻴﻚ ﺍﳌﺎﻝ ﻷﻧﻪ ﺃﻋﺰﻙ ﻭﺃﻛﺮﻣﻚ ))ﻛﻼ ﺑﻞ ﻻ ﺗﻜﺮﻣﻮﻥ ﺍﻟﻴﺘﻴﻢ((. ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻧﺘﻢ ﺇﺫﺍ ﺟﺎﺀﻛﻢ ﺍﳌﺎﻝ ﻻ ﺗﺴﺘﻌﻤﻠﻮﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﻓﻴﻤﺎ ﺃﺑﺎﺡ ﺍﷲ ﻭﻻ ﺗﻀﻌﻮﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﰲ ﺣﻘﻬﺎ ))ﻛﻼ ﺑﻞ ﻻ ﺗﻜﺮﻣﻮﻥ ﺍﻟﻴﺘﻴﻢ(( ﳝﺮ ﺃﺣﺪﻛﻢ ﲟﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻴﺘﺎﻣﻰ ﻓﻼ ﻳﺘﺼﺪﻕ ﻋﻠﻴﻬﻢ ﻭﻻ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﻴﺘﺎﻣﻰ ﻓﻴﻨﻔﻖ ﻋﻠﻴﻬﻢ ))ﻛﻼ ﺑﻞ ﻻ ﺗﻜﺮﻣﻮﻥ ﺍﻟﻴﺘﻴﻢ(( ﺫﻟﻚ ﺍﻟﺬﻱ ﻓﻘﺪ ﺃﺑﺎﻩ ﻭﺃﺻﺒﺢ ﲝﺎﺟﺔ ﺇﱃ ﻣﻦ ﻳﻌﻮﻟﻪ ))ﻭﻻ ﲢﺎﺿﻮﻥ ﻋﻠﻰ ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ(( ﺃﻱ ﻻ ﻳﻮﺻﻲ ﺑﻌﻀﻜﻢ ﺑﻌﻀًﺎ ﺑﺎﻹﻃﻌﺎﻡ ،ﻭﺇﳕﺎ ﺗﺮﻯ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻮﺻﻲ ﺑﻌﺪﻡ ﺍﻹﻃﻌﺎﻡ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻔﻖ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﺇﺫﺍ ﺩﻋﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﻨﺎﺱ ﻟﻺﻧﻔﺎﻕ ﺃﺣﺠﻤﻮﺍ ﻭﻣﻨﻌﻮﺍ ﻭﺻﺪﻭﺍ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﻻ ﳛﺾ ﺑﻌﻀﻜﻢ ﺑﻌﻀًﺎ ﻋﻠﻰ ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ ،ﻻ ﻳﺄﰐ ﺃﺣﺪﻛﻢ ﺇﱃ ﺃﺧﻴﻪ ﻓﻴﻘﻮﻝ :ﻳﺎ ﻓﻼﻥ ﻫﻨﺎﻙ ﻣﺴﻜﲔ ﰲ ﻣﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﻫﻨﺎﻙ ﳏﺘﺎﺝ ،ﻭﻫﻨﺎ ﻣﺴﻠﻤﻮﻥ ﻳﺘﻀﺠﺮﻭﻥ ﺟﻮﻋًﺎ ﻓﺄﻧﻔﻖ ﻣﻦ ﻣﺎﻟﻚ ،ﻭﺇﳕﺎ ﻳﺘﺤﺎﺿﻮﻥ ﻋﻠﻰ ﺍﻹﻣﺴﺎﻙ ﻭﺍﻟﺸﺢ ﻭﻋﻠﻰ ﺍﻟﺒﺨﻞ ))ﻭﻻ ﲢﺎﺿﻮﻥ ﻋﻠﻰ ﻼ ﳌﹼﺎ ﻭﲢﺒﻮﻥ ﺍﳌﺎﻝ ﺣﺒًﺎ ﲨًﺎ(( ﳚﻤﻊ ﻣﻦ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﻓﻴﺄﰐ ﺇﱃ ﺍﳌﲑﺍﺙ ﺇﱃ ﻣﲑﺍﺙ ﻃﻌﺎﻡ ﺍﳌﺴﻜﲔ ﻭﺗﺄﻛﻠﻮﻥ ﺍﻟﺘﺮﺍﺙ ﺃﻛ ﹰ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻴﺘﺎﻣﻰ ﺍﻟﺬﻳﻦ ﻻ ﻗﺪﺭﺓ ﳍﻢ ﻓﻴﺤﻮﻱ ﻫﺬﺍ ﺍﳌﲑﺍﺙ ﺑﻐﲑ ﺣﻖ ،ﳚﻤﻌﻪ ،ﻳﻠﻤّﻪ ﳌﹼﹰﺎ ﻣﻦ ﻛﻞ ﺟﻬﺔ ،ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﱃ ﻼ ﳌﹰﺎ ﺣﺮﺍﻡ ﺃﻭ ﺇﱃ ﺣﻼﻝ ،ﻭﻳﻀﻊ ﺃﻣﻮﺍﻟﻪ ﰲ ﺍﻟﺒﻨﻮﻙ ﺍﻟﺮﺑﻮﻳﺔ ﻳﻘﻮﻝ ﺭﰊ ﺃﻛﺮﻣﲏ)).ﻭﺗﺄﻛﻠﻮﻥ ﺍﻟﺘﺮﺍﺙ(( ﺃﻱ ﺍﳌﲑﺍﺙ ))ﺃﻛ ﹰ ﻭﲢﺒﻮﻥ ﺍﳌﺎﻝ ﺣﺒًﺎ(( ﲨًﺎ ﺣﺒًﺎ ﻃﺎﻏﻴًﺎ ﻛﺜﲑًﺍ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٥٩ﻛﻼ ﺇﺫﺍ ﺩﻛﺖ ﺍﻷﺭﺽ ﺩﻛﹰﺎ ﺩﻛﹰﺎ.....ﺍﻻﻳﺎﺕ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ)) :ﻛﻼ ﺇﺫﺍ ﺩﻛﺖ ﺍﻷﺭﺽ ﺩﻛﹰﺎ ﺩﻛﹰﺎ ﻭﺟﺎﺀ ﺭﺑﻚ ﻭﺍﳌﹶﻠﻚ ﺻﻔﹰﺎ ﺻﻔﹰﺎ(( ﺟﺎﺀ ﺭﺑﻚ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺍﳌﻼﺋﻜﺔ ﻣﻦ ﺣﻮﻟﻪ ﲢﻒ ﺑﻌﺮﺷﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻣﻮﻛﺐ ﻋﻈﻴﻢ ﺭﻫﻴﺐ ﻳﻘﺪﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ ))ﻭﺟﺊ ﻳﻮﻣﺌﺬ ﲜﻬﻨﻢ(( ﳍﺎ ﺳﺒﻌﻮﻥ ﺃﻟﻒ
ﺯﻣﺎﻡ ،ﻟﻜﻞ ﺯﻣﺎﻡ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ ﳚﺮﻭﻬﻧﺎ ))ﻭﺟﺊ ﻳﻮﻣﺌﺬ ﲜﻬﻨﻢ ﻳﻮﻣﺌﺬ ﻳﺘﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ(( ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻈﻦ ﺃﻥ ﻛﺜﺮﺓ ﻣﺎﻟﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺇﻛﺮﺍﻡ ﺍﷲ ﻟﻪ ،ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻣﺎﺕ ﻭﻫﻮ ﳛﺴﺐ ﺑﺄ ﻧﻪ ﻗﺪ ﺃﺣﺴﻦ ﺻﻨﻌًﺎ ﻋﻨﺪ ﺍﷲ ﻭﺑﺄﻥ ﻟﻪ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ،ﻭﺑﺄﻥ ﻟﻪ ﺍﳉﻨﺔ ،ﻭﺑﺄﻧﻪ ﻟﻦ ﻳﻌﺬﺏ ﺃﺑﺪًﺍ ،ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﺍﳉﺤﻴﻢ ،ﺇﺫﺍ ﺭﺃﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺪ ﻗﺪﻡ ﻟﻔﺼﻞ ﺍﻟﻘﻀﺎﺀ ﻭﺭﺃﻯ ﺟﻬﻨﻢ ﺗﺰﻓﺮ ﻓﺈﻧﻪ ﻳﺘﺬﻛﺮ ﺗﻔﺮﻳﻄﻪ ﻭﻣﻌﺎﺻﻴﻪ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻷﻥ ﺍﻷﻋﻤﺎﻝ ﺗﻌﺮﺽ ﻋﻠﻴﻪ ﻣﻨﺴﻮﺧﺔ ))ﺇﻧﺎ ﻛﻨﺎ ﻧﺴﺘﻨﺴﺦ ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ(( ﻳﺘﺬﻛﺮ ﻭﻫﻞ ﺗﻨﻔﻊ ﺍﻟﺬﻛﺮﻯ ،ﻻ ﻭﺍﷲ ،ﻗﺪ ﻣﻀﻰ ﻋﻬﺪ ﺍﻟﺬﻛﺮﻯ ،ﻛﺎﻥ ﻋﻬﺪ ﺍﻟﺬﻛﺮﻯ ﰲ ﺍﻟﺪﻧﻴﺎ ))ﻭﺫﻛﺮ ﻓﺈﻥ ﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ((. ﻫﺬﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻣﺎ ﰲ ﺍﻵﺧﺮﺓ ،ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺎﺭًﺍ ﺃﻭ ﻓﺎﺟﺮًﺍ ﻳﺘﺬﻛﺮ)) ،ﻭﺃﱏ ﻟﻪ ﺍﻟﺬﻛﺮﻯ(( ﻭﻛﻴﻒ ﺗﻨﻔﻌﻪ ﻼ ﺃﺩﺧﺮﻩ ﳍﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻬﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻛﺮﻯ ﻭﻣﺎﺫﺍ ﺳﺘﻨﻔﻌﻪ ﻫﺬﻩ ﺍﻟﺬﻛﺮﻯ )) ﻳﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﻗﺪﻣﺖ ﳊﻴﺎﰐ(( ﻟﻴﺘﲏ ﻋﻤﻠﺖ ﻋﻤ ﹰ ﻫﻮ ﺍﳊﻴﺎﺓ ،ﻭﻗﺪ ﻇﻨﻨﺖ ﺃﻥ ﺍﳊﻴﺎﺓ ﻫﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻧﺴﻴﺖ ﺃﻥ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻫﻲ ﺍﳊﻴﻮﺍﻥ ،ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﳊﻘﺔ)) ،ﻭﺇﻥ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﳍﻲ ﺍﳊﻴﻮﺍﻥ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ(( ﻳﺎ ﻟﻴﺘﲏ ﻗﺪﻣﺖ ﳍﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ))ﻓﻴﻮﻣﺌ ٍﺬ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺛﻖ ﻭﺛﺎﻗﻪ ﺃﺣﺪ(( ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺣﺪ ،ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻌﺬﺏ ﻛﻌﺬﺍﺏ ﺍﷲ ،ﻓﻌﺬﺍﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﻤﺔ ﰲ ﺍﻷﱂ ،ﻭﻗﻤﺔ ﰲ ﺍﻟﻌﺬﺍﺏ ﻛﻤﺎ ﺃﻥ ﻧﻌﻴﻤﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﻤﺔ ﰲ ﺍﻟﺴﻌﺎﺩﺓ ))ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ(( ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﳑﻦ ﻳﻌﺬﺑﻮﻥ ﺍﻟﻌﺒﺎﺩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﳚﻌﻠﻮﺍ ﳌﻌﺬﺑﻴﻬﻢ ﺟﻠﻮﺩًﺍ ﻏﲑ ﺟﻠﻮﺩﻫﻢ ،ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﳑﻦ ﻳﻌﺬﺑﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﻳﻌﺬﺏ ﺃﺣﺪًﺍ ﻋﺬﺍﺑًﺎ ﺷﺪﻳﺪًﺍ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﳊﻴﺎﺓ ﻛﺬﻟﻚ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﰲ ﺍﻵﺧﺮﺓ ﻭﻻ ﳝﻮﺕ ،ﻫﻞ ﻷﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺬﻳﻦ ﻳﻌﺬﺑﻮﻥ ﺍﻟﻌﺒﺎﺩ ﺑﻐﲑ ﺣﻖ ﳝﺘﻠﻚ ﻧﺎﺭ ﻛﻨﺎﺭ ﺍﷲ ﺳﺒ ﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؟ ﻻ ﻭﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ، ))ﻓﻴﻮﻣﺌﺬ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺛﻖ ﻭﺛﺎﻗﻪ ﺃﺣﺪ(( ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﻳﻮﺛﻖ ﻭﺛﺎﻕ ﺍﻟﺰﺑﺎﻧﻴﺔ ﺯﺑﺎﻧﻴﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻳﻦ ﻋﻠﻰ ﺟﻬﻨﻢ ))ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋًﺎ ﻓﺎﺳﻠﻜﻮﻩ(( ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻔﻌﻞ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ، ))ﻓﻴﻮﻣﺌﺬ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺑﻪ ﺃﺣﺪ ﻭﻻ ﻳﻮﺛﻖ ﻭﺛﺎﻗﻪ ﺃﺣﺪ ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﳌﻄﻤﺌﻨﺔ ﺍﺭﺟﻌﻲ ﺇﱃ ﺭﺑﻚ(( ﻧﺪﺍﺀ ﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻟﻄﻴﺒﺔ ﺍﻟﻄﺎﻫﺮﺓ ،ﻧﺪﺍﺀ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺻﱪﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ))ﺍﺭﺟﻌﻲ ﺇﱃ ﺭﺑﻚ ﺭﺍﺿﻴﺔ ﻣﺮﺿﻴﺔ ﻓﺎﺩﺧﻠﻲ ﰲ ﻋﺒﺎﺩﻱ ﻭﺍﺩﺧﻠﻲ ﺟﻨﱵ(( ﺃﻱ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﳌﻄﻤﺌﻨﺔ ،ﺩﻋﻮﺓ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻨﻔﺴﻚ ﺍﻟﻄﻴﺒﺔ ﺃﻥ ﺗﺪﺧﻞ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﻋﺒﺪًﺍ ﷲ ﺗﻌﺎﱃ ،ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻳﻨﺴﻮﻥ ﺃﻬﻧﻢ ﻋﺒﻴﺪ ﷲ ﻳﺘﺼﺮﻑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻛﺄﻧﻪ ﺳﻴﺪ ﻋﻠﻰ ﻣﺎﻟﻪ ،ﻭﻛﺄﻧﻪ ﺳﻴﺪ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ، ﻭﻧﺴﻰ ﺃﻧﻪ ﻋﺒﺪ ﷲ ))ﻓﺎﺩﺧﻠﻲ ﰲ ﻋﺒﺎﺩﻱ ﻭﺍﺩﺧﻠﻲ ﺟﻨﱵ(( ﻓﺈﻧﻪ ﻣﻦ ﺩﺧﻞ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﺩﺧﻞ ﺟﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﺭﻭﻯ ﺍﳍﺮﻭﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﺭﺟﻞ ﻳﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﺃﰊ ﻫﺎﺷﻢ ﻗﺎﻝ :ﺃﹸﺳﺮﺕ ﰲ ﺑﻼﺩ ﺍﻟﺮﻭﻡ ﻓﺠﺎﺀﻧﺎ ﺍﳌﻠﻚ ،ﻣﻠﻚ ﺍﻟﺮﻭﻡ ﻓﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺮﺗﺪ ﻋﻦ ﺩﻳﻨﻨﺎ ﻓﺎﺭﺗﺪ ﺛﻼﺛﺔ ﻭﻛﻨﺖ ﻣﻨﻬﻢ ﻭﺟﻲﺀ ﺑﺎﻟﺮﺍﺑﻊ ﻓﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﺮﺗﺪ ﻓﺄﰉ ﻓﻘﻄﻊ ﺭﺃﺳﻪ ﻭﺭﻣﻲ ﰲ ﺍﻟﻨﻬﺮ ﻓﻐﺎﺹ ﺭﺃﺳﻪ ﺑﺎﻟﺪﻡ ﰲ ﺍﻟﻨﻬﺮ ﺣﱴ ﺭﺳﺐ ﰒ ﺻﻌﺪ ﻭﺗﻜﻠﻤﺖ ﺍﻟﺮﺃﺱ ﻓﻘﺎﻟﺖ :ﻳﺎ ﻓﻼﻥ ،ﻭﻳﺎ ﻓﻼﻥ ،ﻭﻳﺎ ﻓﻼﻥ ﻳﻨﺎﺩﻳﻬﻢ ﺑﺄﲰﺎﺋﻬﻢ ))ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﳌﻄﻤﺌﻨﺔ ﺍﺭﺟﻌﻲ ﺇﱃ ﺭﺑﻚ ﺭﺍﺿﻴﺔ ﻣﺮﺿﻴﺔ ﻓﺎﺩﺧﻠﻲ ﰲ ﻋﺒﺎﺩﻱ ﻭﺍﺩﺧﻠﻲ ﺟﻨﱵ(( ﻓﺎﺿﻄﺮﺑﺖ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺳﻘﻂ ﻛﺮﺳﻲ ﺍﳌﻠﻚ ﻭﻛﺎﺩﺕ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻥ ﺗﺴﻠﻢ ﻭﻋﺎﺩ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﺟﺎﺀ ﺍﻟﻔﺪﺍﺀ ﻣﻦ ﻗﺒﻞ ﺍﳋﻠﻴﻔﺔ ﺃﰊ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٦٠ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ )) ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ(( ﺍﳊﺠﺮﺍﺕ .١ﻧﺪﺍﺀ ﻣﻦ ﺍﷲ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ ﺑﺎﻟﻐﻴﺐ .ﻭﺍﺳﺘﺠﺎﺷﺔ ﻟﻘﻠﻮﻬﺑﻢ ﺑﺎﻟﺼﻔﺔ ﺍﻟﱵ ﺗﺮﺑﻄﻬﻢ ﺑﻪ ،ﻭﺗﺸﻌﺮﻫﻢ ﺑﺄﻬﻧﻢ ﻟﻪ ،ﻭﺃﻬﻧﻢ ﳛﻤﻠﻮﻥ ﺷﺎﺭﺗﻪ ،ﻭﺃﻬﻧﻢ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻛﺐ ﻋﺒﻴﺪﻩ ﻭﺟﻨﻮﺩﻩ ،ﻭﺃﻬﻧﻢ ﻫﻨﺎ ﻷﻣﺮ ﻳﻘﺪﺭﻩ ﻭﻳﺮﻳﺪﻩ ،ﻭﺃﻧﻪ ﺣﺒﺐ ﺇﻟﻴﻬﻢ ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ ﻗﻠﻮﻬﺑﻢ ﺍﺧﺘﻴﺎﺭﺍ ﳍﻢ ﻭﻣﻨﺔ ﻋﻠﻴﻬﻢ ،ﻓﺄﻭﱃ ﳍﻢ ﺃﻥ ﻳﻘﻔﻮﺍ ﺣﻴﺚ ﺃﺭﺍﺩ ﳍﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ،ﻭﺃﻥ ﻳﻘﻔﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻣﻮﻗﻒ ﺍﳌﻨﺘﻈﺮ ﻟﻘﻀﺎﺋﻪ ﻭﺗﻮﺟﻴﻬﻪ ﰲ ﻧﻔﺴﻪ ﻭﰲ ﻏﲑﻩ ،ﻳﻔﻌﻞ ﻣﺎ ﻳﺆﻣﺮ ﻭﻳﺮﺿﻰ ﲟﺎ ﻳﻘﺴﻢ ،ﻭﻳﺴﻠﻢ ﻭﻳﺴﺘﺴﻠﻢ: ) ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ( ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ،ﻻ ﺗﻘﺘﺮﺣﻮﺍ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﻗﺘﺮﺍﺣﺎ ،ﻻ ﰲ ﺧﺎﺻﺔ ﺃﻧﻔﺴﻜﻢ ،ﻭﻻ ﰲ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ ﻣﻦ ﺣﻮﻟﻜﻢ . ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﰲ ﺃﻣﺮ ﻗﺒﻞ ﻗﻮﻝ ﺍﷲ ﻓﻴﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ،ﻭﻻ ﺗﻘﻀﻮﺍ ﰲ ﺃﻣﺮ ﻻ ﺗﺮﺟﻌﻮﻥ ﻓﻴﻪ ﺇﱃ ﻗﻮﻝ ﺍﷲ ﻭﻗﻮﻝ ﺭﺳﻮﻟﻪ . ﻭﻗﺪ ﻗﺮﻥ ﺍﷲ ﻋﺰّ ﻭﺟﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﻔﺴﻪ ﺑﺮﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﺍﳌﺒﻠﻎ ﺍﻟﻮﺣﻴﺪ ﻋﻦ ﺭﺑﻪ ،ﻭﻧﺒّﻪ ﺍﳌﺆﻣﻦ ﺇﱃ ﺃﻧﻪ ﺩﺍﺋﻤﺎﹰ ﰲ ﺣﻀﺮﺓ ﺭﺑﻪ )) ﻭﻫﻮ ﻣﻌﻜﻢ ﺃﻳﻨﻤﺎ ﻛﻨﺘﻢ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ(( ﺍﳊﺪﻳﺪ ، ٤ﻭﻋﻠﻴﻪ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻷﻭﺍﻣﺮﻩ ؛ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﺻﻤﻴﻢ ﺗﻘﻮﻯ ﺍﷲ ﻭﻫﺬﻩ ﺍﻟﺘﻘﻮﻯ ﺗﻘﺘﻀﻲ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻣﻮﺭ ﻣﻨﻬﺎ : ﻋﺪﻡ ﺗﻘﺪﱘ ﺭﺃﻳﻪ ﻋﻠﻰ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻓﻼ ﻳﻘﻮﻝ ﻭﻻ ﻳﻘﻀﻲ ﰲ ﺍﻟﺪﻳﻦ ﲞﻼﻑ ﻣﺎ ﺗﻨﺺ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ،ﻭﻻ ﳚﻌﻞ ﻟﻨﻔﺴﻪ ﺗﻘﺪﻣﺎ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺍﶈﺒﺔ ﻭﺍﻟﻮﻻﺀ ،ﺑﻞ ﻳﻜﻮﻥ ﺭﺃﻳﻪ ﺗﺒﻌﹰﺎ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﻟﺴﻼﻡ ،ﻭﺗﻜﻮﻥ ﳏﺒﺘﻪ ﻭﻭﻻﺅﻩ ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻗﻮﻯ ﻭﺃﺷﺪ ﻣﻦ ﳏﺒﺘﻪ ﻭﻭﻻﺋﻪ ﻟﻨﻔﺴﻪ ﻭﺃﻫﻮﺍﺋﻪ ﻭﻣﺼﺎﳊﻪ ،ﻭﻻ ﻳﻔﺘﺎﺕ ﻋﻠﻰ ﺍﷲ ﺷﻴﺌﹰﺎ ﺃﻭ ﻳﻘﻄﻊ ﺃﻣﺮﹰﺍ ﺣﱴ ﳛﻜﻢ ﺍﷲ ﻓﻴﻪ ،ﻭﻳﺄﺫﻥ ﺑﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ . ﺭﻭﻯ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ -ﺑﺎﺳﻨﺎﺩﻩ -ﻋﻦ ﻣﻌﺎﺫ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺣﻴﺚ ﻗﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﺑﻌﺜﻪ ﺇﱃ ﺍﻟﻴﻤﻦ ":ﰈ ﲢﻜﻢ ؟ " ﻗﺎﻝ:ﺑﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ .ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻥ ﱂ ﲡﺪ ؟ " ﻗﺎﻝ:ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ":ﻓﺈﻥ ﱂ ﲡﺪ ؟ " ﻗﺎﻝ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :-ﺃﺟﺘﻬﺪ
ﺭﺃﻳﻲ .ﻓﻀﺮﺏ ﰲ ﺻﺪﺭﻩ ﻭﻗﺎﻝ " ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻭﻓﻖ ﺭﺳﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﻳﺮﺿﻲ ﺭﺳﻮﻝ ﺍﷲ " . ﻭﺣﱴ ﻟﻜﺄﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺄﳍﻢ ﻋﻦ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ،ﻭﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ،ﻭﻫﻢ ﻳﻌﻠﻤﻮﻧﻪ ﺣﻖ ﺍﻟﻌﻠﻢ ،ﻓﻴﺘﺤﺮﺟﻮﻥ ﺃﻥ ﳚﻴﺒﻮﺍ ﺇﻻ ﺑﻘﻮﳍﻢ:ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﺧﺸﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻗﻮﳍﻢ ﺗﻘﺪﻡ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ! ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ ﻧﻔﻴﻊ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﺜﻘﻔﻲ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺄﻝ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ: "ﺃﻱ ﺷﻬﺮ ﻫﺬﺍ ؟ " . .ﻗﻠﻨﺎ:ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﻓﺴﻜﺖ ﺣﱴ ﻇﻨﻨﺎ ﺃﻧﻪ ﺳﻴﺴﻤﻴﻪ ﺑﻐﲑ ﺍﲰﻪ .ﻓﻘﺎﻝ ":ﺃﻟﻴﺲ ﺫﺍ ﺍﳊﺠﺔ ؟ " ﻗﻠﻨﺎ ﺑﻠﻰ ! ﻗﺎﻝ ":ﺃﻱ ﺑﻠﺪ ﻫﺬﺍ ؟ " ﻗﻠﻨﺎ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﻓﺴﻜﺖ ﺣﱴ ﻇﻨﻨﺎ ﺃﻧﻪ ﺳﻴﺴﻤﻴﻪ ﺑﻐﲑ ﺍﲰﻪ .ﻓﻘﺎﻝ ":ﺃﻟﻴﺲ ﺍﻟﺒﻠﺪﺓ ﺍﳊﺮﺍﻡ ؟ " ﻗﻠﻨﺎ:ﺑﻠﻰ ! ﻗﺎﻝ ":ﻓﺄﻱ ﻳﻮﻡ ﻫﺬﺍ ؟ " ﻗﻠﻨﺎ:ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﻓﺴﻜﺖ ﺣﱴ ﻇﻨﻨﺎ ﺃ ﻧﻪ ﺳﻴﺴﻤﻴﻪ ﺑﻐﲑ ﺍﲰﻪ .ﻓﻘﺎﻝ:ﺃﻟﻴﺲ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ؟ ﻗﻠﻨﺎ ﺑﻠﻰ ! . .ﺍﱁ . ﻓﻬﺬﻩ ﺻﻮﺭﺓ ﻣﻦ ﺍﻷﺩﺏ ،ﻭﻣﻦ ﺍﻟﺘﺤﺮﺝ ،ﻭﻣﻦ ﺍﻟﺘﻘﻮﻯ ،ﺍﻟﱵ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻌﺪ ﲰﺎﻋﻬﻢ ﺫﻟﻚ ﺍﻟﻨﺪﺍﺀ ،ﻭﺫﻟﻚ ﺍﻟﺘﻮﺟﻴﻪ ،ﻭﺗﻠﻚ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺘﻘﻮﻯ ،ﺗﻘﻮﻯ ﺍﷲ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) ( ٦١ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ ...ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻝ ﺗﻌﺎﱃ )) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ ﻭﻻ ﲡﻬﺮﻭﺍ ﻟﻪ ﺑﺎﻟﻘﻮﻝ ﻛﺠﻬﺮ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﺃﻥ ﲢﺒﻂ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﺸﻌﺮﻭﻥ(( ﺍﳊﺠﺮﺍﺕ ٢ ﻭﻗﺪ ﻬﻧﻰ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻦ ﺛﻼﺛﺔ ﺃﻣﻮﺭ : ﻋﻦ ﺍﻟﺘﻘﺪﻡ ﺑﲔ ﻳﺪﻳﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺎ ﻻ ﻳﺄﺫﻥ ﺑﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻵﺭﺍﺀ ﻭﺍﻷﺣﻜﺎﻡ ﻋﻦ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﲝﻀﺮﺗﻪ . ﻋﻦ ﺍﳉﻔﺎﺀ ﰲ ﳐﺎﻃﺒﺘﻪ ﻭﳏﺎﻭﺭﺗﻪ . ﻛﻤﺎ ﺃﻣﺮ ﺑﺘﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺗﻮﻗﲑﻩ ﻭﺧﻔﺾ ﺍﻟﺼﻮﺕ ﲝﻀﺮﺗﻪ ﻭﻋﻨﺪ ﳐﺎﻃﺒﺘﻪ ،ﻭﺍﻟﺘﺰﺍﻡ ﺗﻮﺟﻴﻬﺎﺗﻪ ﻭﺃﻭﺍﻣﺮﻩ .ﻭﲟﺎ ﺃﻥ ﺣﺮﻣﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺎ ﻛﺤﺮﻣﺘﻪ ﻣﻴﺘﺎ ،ﻭﻛﻼﻣﻪ ﺍﳌﺴﻤﻮﻉ ﻣﻨﻪ ﻣﺒﺎﺷﺮﺓ ﻛﻜﻼﻣﻪ ﺍﳌﺮﻭﻱ ﻋﻨﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ﰲ ﺍﻟﺮﻓﻌﺔ ﻭﺍﻹﻟﺰﺍﻡ ،ﻓﻘﺪ ﻭﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺴﻤﻊ ﺣﺪﻳﺜﻪ ﻭﺳﻨﺘﻪ ﻭﻫﺪﻳﻪ ﺃﻻ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻋﻠﻴﻪ ﺃﻭ ﻳﻌﺮﺽ ﻋﻨﻪ ؛ ﻷﻥ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻭﺍﳉﻬﺮ ﺑﻪ ﰲ ﺣﻀﺮﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﻋﻨﺪ ﺗﻼﻭﺓ ﺳﻨﺘﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻠﺔ ﺍﻻﺣﺘﺸﺎﻡ ﻭﺗﺮﻙ ﺍﻻﺣﺘﺮﺍﻡ ،ﰒ ﻋﻘﺐ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺑﻘﻮﻟﻪ )) ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻐﻀﻮﻥ ﺃﺻﻮﺍﻬﺗﻢ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﻣﺘﺤﻦ ﺍﷲ ﻗﻠﻮﻬﺑﻢ ﻟﻠﺘﻘﻮﻯ ﳍﻢ ﻣﻐﻔﺮﺓ ﻭﺃﺟﺮ ﻋﻈﻴﻢ (( ﺍﳊﺠﺮﺍﺕ ٣ ﺻُﺒ ٌﺮ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﳎﺮﺑﻮﻥ ﳍﺎ ﻭﻣﺪﺭﺑﻮﻥ ﻋﻠﻴﻬﺎ ،ﻭﺃﻗﻮﻳﺎﺀ ﻋﻠﻰ ﲢﻤﻞ ﻣﺸﺎﻗﻬﺎ ؛ ﻓﺤﻜﻢ ﺑﺬﻟﻚ ﺑﺎﻹﺧﻼﺹ ﺃﻱ ﺃﻬﻧﻢ ُ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﻟﻠﻤﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﺘﺼﻔﻮﻥ ﺑﺎﶈﺒﺔ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻮﻻﺀ ﳍﻤﺎ ،ﻭﺗﻘﺪﱘ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﺁﺭﺍﺋﻬﻢ ﻭﺃﻫﻮﺍﺋﻬﻢ ﻭﻣﺼﺎﳊﻬﻢ ،ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺎ ﻭﻣﻴﺘﺎ ﻭﻏﺾ ﺍﻟﺼﻮﺕ ﲝﻀﺮﺗﻪ ﺃﻭ ﻋﻨﺪ ﲰﺎﻉ ﺳﻨﺘﻪ ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻋﻨﺪﻣﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ " :ﻻ ﺃﻛﻠﻤﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻻ ﺍﻟﺴﺮﺍﺭ ﺣﱴ ﺃﻟﻘﻰ ﺍﷲ " ،ﻛﻤﺎ ﻛﺎﻥ ﺇﺫﺍ ﻗﺪﻡ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻡ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﻳﻌﻠﻤﻬﻢ ﻛﻴﻒ ﻳﺴﻠﻤﻮﻥ ﻭﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ . ﻭﻳﺴﺘﻨﺒﻂ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎﻟﻘﻴﺎﺱ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﻭﺟﻮﺏ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺫﻭﻱ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﻟﺪﻋﻮﺓ ﻭﺍﳉﻬﺎﺩ ﻭﻛﺒﺎﺭ ﺍﻟﺴﻦ ،ﻭﺍﻟﺮﻓﻖ ﻬﺑﻢ ﻭﻋﺪﻡ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ،ﻭﺍﻻﺳﺘﺤﻴﺎﺀ ﲝﻀﺮﻬﺗﻢ ،ﳑﺎ ﺗﺆﻛﺪﻩ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻻ ﻳﺘﺴﻊ ﺍﺠﻤﻟﺎﻝ ﳍﺎ ﺣﺎﻟﻴﺎ . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٦٢ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ ﺗﻌﺎﱃ )) ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑﻨﺒﺄ ﻓﺘﺒﻴﻨﻮﺍ ﺃﻥ ﺗﺼﻴﺒﻮﺍ ﻗﻮﻣﺎ ﲜﻬﺎﻟﺔ ﻓﺘﺼﺒﺤﻮﺍ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﺘﻢ ﻧﺎﺩﻣﲔ(( ﺍﳊﺠﺮﺍﺕ .٦ ﻭﲟﺎ ﺃﻥ ﺍﻟﻔﺴﻘﺔ ﺃﻭﻟﻴﺎﺀ ﻟﻠﺸﻴﻄﺎﻥ ،ﻭﺍﻟﺸﻴﻄﺎﻥ ﻋﺪﻭ ﻟﻠﻤﺆﻣﻦ ﺍﻟﺼﺎﺩﻕ ؛ ﻓﺈﻥ ﻫﻢّ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻭﻟﻴﺎﺋﻪ ﺍﻟﻔﺴﻘﺔ ﺩﺍﺋﻤﺎ ﻫﻮ ﺇﻳﻘﺎﻉ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ،ﻭﲤﺰﻳﻖ ﺻﻔﻬﻢ ﺑﻨﻘﻞ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻜﺎﺫﺑﺔ ﻭﺍﳌﻠﻔﻘﺔ ،ﻭﺍﻷﺿﺎﻟﻴﻞ ﺍﳌﺨﺘﺮﻋﺔ .ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﻗﻞ ﻓﺎﺳﻘﺎ
ﻭﺟﺐ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﺒﲔ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻷﻣﺮ .ﻭﻳﻨﻄﺒﻖ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺮﺑﺎﱐ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻷﻧﺒﺎﺀ ﻭﺍﻟﺘﺤﺎﻟﻴﻞ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﻨﺸﺮﻫﺎ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺮﺋﻴﺔ ﻭﺍﳌﺴﻤﻮﻋﺔ ﻭﺍﳌﻜﺘﻮﺑﺔ ﺍﻟﱵ ﻳﺸﺮﻑ ﻋﻠﻴﻬﺎ ﻓﺴﺎﻕ ﺍﻷﻣﺔ ﺃﻭ ﺃﻋﺪﺍﺅﻫﺎ ؛ ﻷﻥ ﻏﺎﻳﺔ ﻫﺆﻻﺀ ﰲ ﺍﻷﺻﻞ ﻓﺘﻨﺔ ﺍﻷﻣﺔ ﻭﺇﺿﻌﺎﻓﻬﺎ ﻭﺇﻓﺴﺎﺩ ﺃﺣﻮﺍﳍﺎ . ...ﻭﲟﺎ ﺃﻥ ﻧﺘﻴﺠﺔ ﺍﻟﺜﻘﺔ ﰲ ﺍﻟﻔﺴﺎﻕ ﻭﻧﻘﻮﳍﻢ ﻭﺃﺧﺒﺎﺭﻫﻢ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﺘﻘﺎﺗﻞ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ،ﻓﻘﺪ ﻋﻘﺐ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻹﺭﺷﺎﺩ ﺇﱃ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺑﻘﻮﻟﻪ )) ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻓﻴﻜﻢ ﺭﺳﻮﻝ ﺍﷲ ﻟﻮ ﻳﻄﻴﻌﻜﻢ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﺮ ﻟﻌﻨﺘﻢ ﻭﻟﻜﻦ ﺍﷲ ﺣﺒﺐ ﺇﻟﻴﻜﻢ ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ ﻗﻠﻮﺑﻜﻢ ﻭﻛﺮﻩ ﺇﻟﻴﻜﻢ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﺮﺍﺷﺪﻭﻥ (( ﺍﳊﺠﺮﺍﺕ ٧ﻭﻓﻴﻬﺎ ﺗﺬﻛﲑ ﺑﺄﻥ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻔﱳ ﰲ ﺍﺗﺒﺎﻉ ﺳﻨﺘﻪ ﻭﻫﺪﻳﻪ ﻭﻋﺪﻡ ﻋﺼﻴﺎﻥ ﺃﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺎ ﻭﻣﻴﺘﺎ .ﻭﻣﺮﺩ ﺫﻟﻚ ﺇﱃ ﲤﺴﻚ ﺍﻟﻘﻠﺐ ﺑﺎﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳉﻨﺎﻥ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ ،ﻭﻧﻔﻮﺭﻩ ﻭﻛﺮﺍﻫﻴﺘﻪ ﻟﻠﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ،ﻭﻛﻞ ﺫﻟﻚ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻭﻓﻀﻞ .ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺄﻝ ﺭﺑﻪ ﺃﻥ ﻳﺜﺒﺘﻪ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ،ﻭﺃﻥ ﳚﺪﺩ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺒﻪ . ﻭﺍﺧﺘﻴﺎﺭ ﺍﷲ ﻟﻔﺮﻳﻖ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﻟﻴﺸﺮﺡ ﺻﺪﻭﺭﻫﻢ ﻟﻺﳝﺎﻥ ،ﻭﳛﺮﻙ ﻗﻠﻮﻬﺑﻢ ﺇﻟﻴﻪ ،ﻭﻳﺰﻳﻨﻪ ﳍﻢ ﻓﺘﻬﻔﻮ ﺇﻟﻴﻪ ﺃﺭﻭﺍﺣﻬﻢ ، ﻭﺗﺪﺭﻙ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﲨﺎﻝ ﻭﺧﲑ . .ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻭﻧﻌﻤﺔ ،ﺩﻭﻬﻧﺎ ﻛﻞ ﻓﻀﻞ ﻭﻛﻞ ﻧﻌﻤﺔ .ﺣﱴ ﻧﻌﻤﺔ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻴﺎﺓ ﺃﺻﻼ ،ﺗﺒﺪﻭ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺃﻗﻞ ﻣﻦ ﻧﻌﻤﺔ ﺍﻹﳝﺎﻥ ﻭﺃﺩﱏ ...ﰒ ﺿﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳍﺬﻩ ﺍﻟﻔﱳ ﻣﺜﻼ ﻓﻴﻤﺎ ﻳﻘﻊ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﲣﺎﺻﻢ ﻭﺗﻘﺎﺗﻞ ،ﻓﻘﺎﻝ )) :ﻭﺇﻥ ﻃﺎﺋﻔﺘﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﻗﺘﺘﻠﻮﺍ ﻓﺄﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ،ﻓﺈﻥ ﺑﻐﺖ ﺇﺣﺪﺍﳘﺎ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ﻓﻘﺎﺗﻠﻮﺍ ﺍﻟﱵ ﺗﺒﻐﻲ ﺣﱴ ﺗﻔﻲﺀ ﺇﱃ ﺃﻣﺮ ﺍ ﷲ ،ﻓﺈﻥ
ﻓﺎﺀﺕ ﻓﺄﺻﻠﺤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻌﺪﻝ ﻭﺃﻗﺴﻄﻮﺍ ﺇﻥ ﺍﷲ ﳛﺐ ﺍﳌﻘﺴﻄﲔ (( ﺍﳊﺠﺮﺍﺕ ٩ﰒ ﺃﻛﺪ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻞ ﻭﺍﻟﻮﺷﻴﺠﺔ ﺍﳌﺘﻴﻨﺔ ﰲ ﺍﻟﺼﻒ ﺍﳌﺆﻣﻦ ،ﺍﻟﱵ ﻫﻲ ﺍﻷﺧﻮﺓ ﰲ ﺍﷲ ﻓﻘﺎﻝ ))ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ (( ﺍﳊﺠﺮﺍﺕ ، ١٠ ﻭﻫﻮ ﻣﺎ ﺑﻴﻨﺘﻪ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﺍﳌﺴﻠﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ ﻻ ﻳﻈﻠﻤﻪ ﻭﻻ ﻳﺴﻠﻤﻪ ( )) -ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻣﺜﻞ ﺍﳉﺴﺪ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ (( ))-ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﺒﻨﻴﺎﻥ ﺍﳌﺮﺻﻮﺹ -ﻭﺷﺒﻚ ﺑﲔ ﺃﺻﺎﺑﻌﻪ (( )) -ﻣﻨﺰﻟﺔ ﺍﳌﺆﻣﻦ ﻣﻦ ﺍﳌﺆﻣﻦ ﻣﻨﺰﻟﺔ ﺍﻟﺮﺃﺱ ﻣﻦ ﺍﳉﺴﺪ ،ﻣﱴ ﺍﺷﺘﻜﻰ ﺍﳉﺴﺪ ﺍﺷﺘﻜﻰ ﻟﻪ ﺍﻟﺮﺃﺱ ﻭﻣﱴ ﻣﺎ ﺍﺷﺘﻜﻰ ﺍﻟﺮﺃﺱ ﺍﺷﺘﻜﻰ ﺳﺎﺋﺮ ﺍﳉﺴﺪ(( .ﻭﻗﺪ ﺃﻭﺭﺩ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻛﺘﺎﺏ ﺍﻷﺩﺏ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ _ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ _ ﺃﻧﻪ ﻗﺎﻝ )) :ﻣﺎﻣﻦ ﺍﻣﺮﺉ ﳜﺬﻝ ﺍﻣﺮﺀﺍ ﻣﺴﻠﻤﺎ ﰲ ﻣﻮﺿﻊ ﺗﻨﺘﻬﻚ ﻓﻴﻪ ﺣﺮﻣﺘﻪ ﻭﻳﻨﺘﻘﺺ ﻓﻴﻪ ﻣﻦ ﻋﺮﺿﻪ ﺇﻻ ﺧﺬﻟﻪ ﺍﷲ ﰲ ﻣﻮﻃﻦ ﳛﺐ ﻓﻴﻪ ﻧﺼﺮﺗﻪ ،ﻭﻣﺎ ﻣﻦ ﺍﻣﺮﺉ ﻳﻨﺼﺮ ﻣﺴﻠﻤﺎ ﰲ ﻣﻮﺿﻊ ﻳﻨﺘﻘﺺ ﻓﻴﻪ ﻣﻦ ﻋﺮﺿﻪ ﻭﻳﻨﺘﻬﻚ ﻣﻦ ﺣﺮﻣﺘﻪ ﺇﻻ ﻧﺼﺮﻩ ﺍﷲ ﰲ ﻣﻮﻃﻦ ﳛﺐ ﻧﺼﺮﺗﻪ (( -ﺍﳊﺪﻳﺚ ﺭﻗﻢ - ٤٨٨٤؛ ﰒ ﻗﺮﻥ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﺑﺎﻟﺘﻘﻮﻯ ﻭﺟﻌﻠﻪ ﻣﺪﻋﺎﺓ ﻟﻨﺰﻭﻝ ﺍﻟﺮﲪﺔ ﻋﻠﻴﻬﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ )) :ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ (( ﺍﳊﺠﺮﺍﺕ ، ١٠ﻷﻥ ﺍﳌﻴﻞ ﻟﻠﺼﻠﺢ ﻭﺇﻳﺜﺎﺭﻩ ،ﺍﻧﺒﺜﺎﻕ ﻓﻄﺮﻱ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ،ﻭﺍﻟﺘﻘﻮﻯ ﻫﻲ ﺍﻟﻘﻨﺎﺓ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﱵ ﺗﻨﺰﻝ ﻣﻨﻬﺎ ﺍﻟﺮﲪﺔ . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) ( ٦٣ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻝ ﺗﻌﺎﱃ )) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺧﲑﺍ ﻣﻨﻬﻢ ﻭﻻ ﻧﺴﺎﺀ ﻣﻦ ﻧﺴﺎﺀ ﻋﺴﻰ ﺃﻥ ﻳﻜﻦ ﺧﲑﺍ ﻣﻨﻬﻦ ،ﻭﻻ ﺗﻠﻤﺰﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻭﻻ ﺗﻨﺎﺑﺰﻭﺍ ﺑﺎﻷﻟﻘﺎﺏ ﺑﺌﺲ ﺍﻻﺳﻢ ﺍﻟﻔﺴﻮﻕ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻭﻣﻦ ﱂ ﻳﺘﺐ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻈﺎﳌﻮﻥ (( ﺍﳊﺠﺮﺍﺕ . ١١ ﻭﻗﺪ ﻳﺴﺨﺮ ﺍﻟﺮﺟﻞ ﺍﻟﻐﲏ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﻔﻘﲑ .ﻭﺍﻟﺮﺟﻞ ﺍﻟﻘﻮﻱ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﻀﻌﻴﻒ ،ﻭﺍﻟﺮﺟﻞ ﺍﻟﺴﻮﻱ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﳌﺆﻭﻑ .ﻭﻗﺪ ﻳﺴﺨﺮ ﺍﻟﺬﻛﻲ ﺍﳌﺎﻫﺮ ﻣﻦ ﺍﻟﺴﺎﺫﺝ ﺍﳋﺎﻡ .ﻭﻗﺪ ﻳﺴﺨﺮ ﺫﻭ ﺍﻷﻭﻻﺩ ﻣﻦ ﺍﻟﻌﻘﻴﻢ .ﻭﺫﻭ ﺍﻟﻌﺼﺒﻴﺔ ﻣﻦ ﺍﻟﻴﺘﻴﻢ . . .ﻭﻗﺪ ﺗﺴﺨﺮ ﺍﳉﻤﻴﻠﺔ ﻣﻦ ﺍﻟﻘﺒﻴﺤﺔ ،ﻭﺍﻟﺸﺎﺑﺔ ﻣﻦ ﺍﻟﻌﺠﻮﺯ ،ﻭﺍﳌﻌﺘﺪﻟﺔ ﻣﻦ ﺍﳌﺸﻮﻫﺔ ،ﻭﺍﻟﻐﻨﻴﺔ ﻣﻦ ﺍﻟﻔﻘﲑﺓ . .ﻭﻟﻜﻦ ﻫﺬﻩ ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﻗﻴﻢ ﺍﻷﺭﺽ ﻟﻴﺴﺖ ﻫﻲ ﺍﳌﻘﻴﺎﺱ ،ﻓﻤﻴﺰﺍﻥ ﺍﷲ ﻳﺮﻓﻊ ﻭﳜﻔﺾ ﺑﻐﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺯﻳﻦ ! ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻜﺘﻔﻲ ﻬﺑﺬﺍ ﺍﻹﳛﺎﺀ ،ﺑﻞ ﻳﺴﺘﺠﻴﺶ ﻋﺎﻃﻔﺔ ﺍﻷﺧﻮﺓ ﺍﻹﳝﺎﻧﻴﺔ ،ﻭﻳﺬﻛﺮ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺄﻬﻧﻢ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻣﻦ ﻳﻠﻤﺰﻫﺎ ﻓﻘﺪ ﳌﺰﻫﺎ) :ﻭﻻ ﺗﻠﻤﺰﻭﺍ ﺃﻧﻔﺴﻜﻢ( . .ﻭﺍﻟﻠﻤﺰ :ﺍﻟﻌﻴﺐ ﻓﺒﲔ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺑﲔ ﺍﻷﻗﻮﺍﻡ ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ ،ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﺑﻜﺎﻓﺔ ﺃﻟﻮﺍﻬﻧﻢ ﻭﻋﻘﺎﺋﺪﻫﻢ ﻭﻣﺮﺍﺗﺒﻬﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺣﺚ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺍﻟﻘﺪﻭﺓ ﰲ ﺍﻻﻟﺘﺰﺍﻡ ﻬﺑﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﻳﻨﻬﻰ ﻋﻦ ﺛﻼﺙ ﻣﺴﺎﻭﺉ ﺧﻠﻘﻴﺔ ﲤﻨﻊ ﺍﳌﻮﺩﺓ ﻭﺗﺼﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻖ ،ﻭﺗﺜﲑ ﺍﻷﺣﻘﺎﺩ ﻭﺍﻟﻔﱳ ﻭﺍﻟﻌﻨﺎﺩ ،ﻭﻫﻲ :ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﻠﻤﺰ ﻭﺍﻟﻨﺒﺰ . ...ﻓﺎﻟﺴﺨﺮﻳﺔ ﻫﻲ ﺃﻥ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺃﺧﻴﻪ ﺑﻌﲔ ﺍﻻﺣﺘﻘﺎﺭ ﻭﺍﻻﺳﺘﺼﻐﺎﺭ ،ﻭﻟﻌﻞ ﻣﻦ ﺳﺨﺮﺕ ﻣﻨﻪ ﺃﻭ ﺍﺣﺘﻘﺮﺗﻪ ﺃﻋﻠﻰ ﻭﺃﺟﻞ ﻣﻨﻚ ﰲ ﺳﺎﻋﺘﻪ ﺗﻠﻚ ،ﻭﻟﻌﻠﻪ ﻳﺘﻮﺏ ﺑﻌﺪ ﺫﻟﻚ ﻓﺘﻘﺒﻞ ﺗﻮﺑﺘﻪ ،ﻭﻟﻌﻠﻪ ﻳﺴﻠﻢ ﻓﻴﺤﺴﻦ ﺇﺳﻼﻣﻪ ﻭﺗﻜﻮﻥ ﻣﺮﺗﺒﺘﻪ ﻋﻨﺪ ﺍﷲ ﺃﻋﻠﻰ ﻣﻨﻚ .ﻭﻟﻌﻞ ﺳﺨﺮﻳﺘﻚ ﻣﻨﻪ ﺗﺜﲑ ﰲ ﻧﻔﺴﻪ ﺍﻟﻌﺰﺓ ﺑﺎﻹﰒ ،ﻓﻴﺰﺩﺍﺩ ﺻﺪﻭﺩﺍ ﻋﻦ ﺍﳊﻖ ﻭﺣﻘﺪﺍ ﻋﻠﻰ ﺃﻫﻠﻪ ،ﻓﻴﻜﻮﻥ ﻟﻚ ﻣﻦ ﺍﻟﻮﺯﺭ ﺑﺬﻟﻚ ﻧﺼﻴﺐ . ...ﻭﺍﻟﻠﻤﺰ :ﻫﻮ ﺫﻛﺮ ﺍﻹﻧﺴﺎﻥ ﺃﺧﺎﻩ ﰲ ﺣﻀﺮﺗﻪ ﺑﻌﻴﻮﺑﻪ . ...ﺃﻣﺎ ﺍﻟﻨﺒﺰ :ﻓﻬﻮ ﻣﻨﺎﺩﺍﺓ ﺍﻹﻧﺴﺎﻥ ﺃﺧﺎﻩ ﺑﺄﻟﻘﺎﺏ ﻳﻜﺮﻫﻬﺎ ﺃﻭ ﻳﻌﺪﻫﺎ ﳏﻘﺮﺓ ،ﺃﻭ ﻣﺜﲑﺓ ﻟﻠﺴﺨﺮﻳﺔ . ...ﻭﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﻠﻤﺰ ﻭﺍﻟﻨﺒﺰ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﺃﻭ ﺑﲔ ﺍﻷﻗﻮﺍﻡ ﻭﺍﳉﻤﺎﻋﺎﺕ ؛ ﻓﺈﻥ ﺫﻟﻚ ﳏﺮﻡ ﳚﺐ ﺍﻹﻗﻼﻉ ﻋﻨﻪ ، ﻭﺍﳌﺆﻣﻦ ﺃﺣﻖ ﻣﻦ ﻳﻠﺘﺰﻡ ﺑﺬﻟﻚ ؛ ﻷﻧﻪ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻗﺪﻭﺓ ﻓﻴﻪ ،ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﻫﺬﺍ ﺍﻹﰒ ﰲ ﺣﻖ ﺍﳌﺆﻣﻨﲔ ؛ ﻷﻧﻪ ﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻗﺪ ﻧﺒﺰ ﻧﻔﺴﻪ ﻭﺣﻘﺮﻫﺎ ﻭﺳﺨﺮ ﻣﻨﻬﺎ ،ﻓﺎﳌﺆﻣﻨﻮﻥ ﺟﺴﺪ ﻭﺍﺣﺪ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻻ ﺗﻠﻤﺰﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻭﻻ ﺗﻨﺎﺑﺰﻭﺍ ﺑﺎﻷﻟﻘﺎﺏ { ﺃﻱ ﻻ ﻳﻨﺎﺩﻱ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﻬﺑﺎ . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٦٤ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻈﻦ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ ﺗﻌﺎﱃ )) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻈﻦ ﺇﻥ ﺑﻌﺾ ﺍﻟﻈﻦ ﺇﰒ ،ﻭﻻ ﲡﺴﺴﻮﺍ ﻭﻻ ﻳﻐﺘﺐ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﺃﳛﺐ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﺄﻛﻞ ﳊﻢ ﺃﺧﻴﻪ ﻣﻴﺘﺎ ﻓﻜﺮﻫﺘﻤﻮﻩ ،ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﺗﻮﺍﺏ ﺭﺣﻴﻢ (( ﺍﳊﺠﺮﺍﺕ . ١٢ ...ﻭﺇﺫ ﺣﺾ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﺑﺎﻟﻔﺎﺳﻖ ﻭﺍﻟﺘﺒﲔ ﰲ ﺃﻗﻮﺍﻟﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ ،ﻬﻧﻰ ﻫﻨﺎ ﻋﻦ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﺑﺎﳌﺆﻣﻨﲔ ﻭﻋﻦ ﺍﻟﺘﺠﺴﺲ ﻋﻠﻴﻬﻢ ،ﻭﳏﺎﻭﻟﺔ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻫﻢ ﺃﻭ ﻧﻘﻠﻬﺎ ﺇﱃ ﺃﻋﺪﺍﺋﻬﻢ ،ﻭﻋﻦ ﺍﻏﺘﻴﺎﻬﺑﻢ ، ﻭﺍﻧﺘﻬﺎﻙ ﺃﻋﺮﺍﺿﻬﻢ ﰲ ﻏﻴﺒﺘﻬﻢ ،ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) ﺇﻳﺎﻛﻢ ﻭﺍﻟﻈﻦ ،ﻓﺈﻥ ﺍﻟﻈﻦ
ﺃﻛﺬﺏ ﺍﳊﺪﻳﺚ ،ﻭﻻ ﲡﺴﺴﻮﺍ ،ﻭﻻ ﲢﺴﺴﻮﺍ ﻭﻻ ﺗﻨﺎﻓﺴﻮﺍ ﻭﻻ ﲢﺎﺳﺪﻭﺍ ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ ،ﻭﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎ ،ﻭﻻ ﳜﻄﺐ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﻄﺒﺔ ﺃﺧﻴﻪ ﺣﱴ ﻳﻨﻜﺢ ﺃﻭ ﻳﺘﺮﻙ (( . ...ﻭﺍﻟﻐﻴﺒﺔ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ :ﺍﻟﻐﻴﺒﺔ ،ﻭﺍﻹﻓﻚ ،ﻭﺍﻟﺒﻬﺘﺎﻥ .ﺍﻟﻐﻴﺒﺔ ﺃﻥ ﺗﻘﻮﻝ ﻣﺎ ﰲ ﺃﺧﻴﻚ ،ﻭﺍﻹﻓﻚ ﺃﻥ ﺗﻘﻮﻝ ﻓﻴﻪ ﻣﺎ ﺑﻠﻐﻚ ﻋﻨﻪ ،ﻭﺍﻟﺒﻬﺘﺎﻥ ﺃﻥ ﺗﻘﻮﻝ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ . ...ﻭﻗﺪ ﻋﺪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﺬﻩ ﺍﳌﻮﺑﻘﺎﺕ ﲟﺜﺎﺑﺔ ﺃﻛﻞ ﳊﻢ ﺍﳌﺆﻣﻦ ﻣﻴﺘﺎ ،ﻓﻘﺎﻝ )) :ﺃﳛﺐ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﺄﻛﻞ ﳊﻢ ﺃﺧﻴﻪ ﻣﻴﺘﺎ ﻓﻜﺮﻫﺘﻤﻮﻩ (( ،ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﺍﻟﺒﺸﺎﻋﺔ ﻭﺍﻟﻠﺆﻡ ﻭﺍﻻﳓﻄﺎﻁ .ﻭﻛﻤﺎ ﺃﻥ ﺍﳌﻴﺖ ﻻ ﳛﺲ ﺑﺄﻛﻞ ﺍﻵﻛﻠﲔ ،ﻛﺬﻟﻚ ﺍﻟﻐﺎﺋﺐ ﻻ ﻳﺴﻤﻊ ﻣﺎ ﻳﻘﻮﻟﻪ ﻓﻴﻪ ﺍﳌﻐﺘﺎﺏ .ﻭﺍﻟﻔﻌﻼﻥ ﻣﻌﺎ ) ﺍﻟﻐﻴﺒﺔ ﻭﺃﻛﻞ ﳊﻢ ﺍﳌﻴﺖ ( ﰲ ﺍﻟﺘﺤﺮﱘ ﺳﻮﺍﺀ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺴﺘﻔﻴﺾ : )) ﻓﺈﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻴﻜﻢ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ(( .ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﻣﻦ ﺃﻛﻞ ﲟﺴﻠﻢ ﺃﻛﻠﺔ ،ﻓﺈﻥ ﺍﷲ ﻳﻄﻌﻤﻪ ﻣﺜﻠﻬﺎ ﻣﻦ ﺟﻬﻨﻢ ،ﻭﻣﻦ ﻛﺴﻲ ﺛﻮﺑﺎ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ،ﻓﺈﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻜﺴﻮﻩ ﻣﺜﻠﻪ ﻣﻦ ﺟﻬﻨﻢ ، ﻭﻣﻦ ﻗﺎﻡ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ﻣﻘﺎﻡ ﺭﻳﺎﺀ ﻭﲰﻌﺔ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻡ ﺑﻪ ﻣﻘﺎﻡ ﲰﻌﺔ ﻭﺭﻳﺎﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ (( )ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ٩٣/١ ﺣﺪﻳﺚ .( ٢٤٠ﻭﰲ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ :ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ:ﻗﻴﻞ:ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻣﺎ ﺍﻟﻐﻴﺒﺔ ؟ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮﻙ ﺃﺧﺎﻙ ﲟﺎ ﻳﻜﺮﻩ ) .ﻗﻴﻞ:ﺃﻓﺮﺃﻳﺖ ﺇﻥ ﻛﺎﻥ ﰲ ﺃﺧﻲ ﻣﺎ ﺃﻗﻮﻝ ؟ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻣﺎ ﺗﻘﻮﻝ ﻓﻘﺪ ﺍﻏﺘﺒﺘﻪ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﻣﺎ ﺗﻘﻮﻝ ﻓﻘﺪ ﻬﺑﺘﻪ " . .ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ . ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ، :ﻋﻦ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ -ﻗﺎﻟﺖ:ﻗﻠﺖ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺴﺒﻚ ﻣﻦ ﺻﻔﻴﺔ ﻛﺬﺍ ﻭﻛﺬﺍ "ﻗﺎﻝ ﻋﻦ ﻣﺴﺪﺩ ﺗﻌﲏ ﻗﺼﲑﺓ ) ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻘﺪ ﻗﻠﺖ ﻛﻠﻤﺔ ﻟﻮ ﻣﺰﺟﺖ ﲟﺎﺀ ﺍﻟﺒﺤﺮ ﳌﺰﺟﺘﻪ( ﻗﺎﻟﺖ:ﻭﺣﻜﻴﺖ ﻟﻪ ﺇﻧﺴﺎﻧﺎ .ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺃﺣﺐ ﺃﱐ ﺣﻜﻴﺖ ﺇﻧﺴﺎﻧﺎ ﻭﺃﻥ ﱄ ﻛﺬﺍ ﻭﻛﺬﺍ " . . ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ:ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) ﳌﺎ ﻋﺮﺝ ﰊ ﻣﺮﺭﺕ ﺑﻘﻮﻡ ﳍﻢ ﺃﻇﻔﺎﺭ ﻣﻦ ﳓﺎﺱ ﳜﻤﺸﻮﻥ ﻭﺟﻮﻫﻬﻢ ﻭﺻﺪﻭﺭﻫﻢ .ﻗﻠﺖ:ﻣﻦ ﻫﺆﻻﺀ ﻳﺎ ﺟﱪﺍﺋﻴﻞ ؟ ﻗﺎﻝ:ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﳊﻮﻡ ﺍﻟﻨﺎﺱ ﻭﻳﻘﻌﻮﻥ ﰲ ﺃﻋﺮﺍﺿﻬﻢ (( . ﻭﳌﺎ ﺍﻋﺘﺮﻑ ﻣﺎﻋﺰ ﺑﺎﻟﺰﻧﺎ ﻫﻮ ﻭﺍﻟﻐﺎﻣﺪﻳﺔ ،ﻭﺭﲨﻬﻤﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺇﻗﺮﺍﺭﳘﺎ ﻣﺘﻄﻮﻋﲔ ﻭﺇﳊﺎﺣﻬﻤﺎ ﻋﻠﻴﻪ ﰲ ﺗﻄﻬﲑﳘﺎ ،ﲰﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟﻠﲔ ﻳﻘﻮﻝ ﺃﺣﺪﳘﺎ ﻟﺼﺎﺣﺒﻪ :ﺃﱂ ﺗﺮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﺘﺮ ﺍﷲ ﻋﻠﻴﻪ ﻓﻠﻢ ﺗﺪﻋﻪ ﻧﻔﺴﻪ ﺣﱴ ﺭﺟﻢ ﺭﺟﻢ ﺍﻟﻜﻠﺐ ! ﰒ ﺳﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﻣﺮ ﲜﻴﻔﺔ ﲪﺎﺭ ،ﻓﻘﺎﻝ) ﺃﻳﻦ ﻓﻼﻥ ﻭﻓﻼﻥ ؟ ﺍﻧﺰﻻ ﻓﻜﻼ ﻣﻦ ﺟﻴﻔﺔ ﻫﺬﺍ ﺍﳊﻤﺎﺭ ( .ﻗﺎﻻ:ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ! ﻭﻫﻞ ﻳﺆﻛﻞ ﻫﺬﺍ ؟ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺎ ﻧﻠﺘﻤﺎ ﻣﻦ ﺃﺧﻴﻜﻤﺎ ﺁﻧﻔﺎ ﺃﺷﺪ ﺃﻛﻼ ﻣﻨﻪ .ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻧﻪ ﺍﻵﻥ ﻟﻔﻲ ﺃﻬﻧﺎﺭ ﺍﳉﻨﺔ ﻳﻨﻐﻤﺲ ﻓﻴﻬﺎ " ...ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻌﻔﻒ ﻋﻦ ﺩﻣﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻃﺮﻳﻖ ﻟﻠﺘﻘﻮﻯ ﻭﻣﺪﻋﺎﺓ ﻟﻠﺘﻮﺑﺔ ﻭﺍﻟﺮﲪﺔ ﻭﻫﻮ ﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﺗﻮﺍﺏ ﺭﺣﻴﻢ (. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٦٥ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :
ﻗﺎﻝ ﺗﻌﺎﱃ )) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ (( ﺍﳊﺠﺮﺍﺕ ....١٣ﻛﺎﻥ ﺍﻟﻨﺪﺍﺀ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ) ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ( ﺧﻄﺎﺑﺎ ﳌﺎ ﻳﻌﻢ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﳑﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﻛﻮﻬﻧﻢ ﻣﻦ ﺃﺻﻞ ﻭﺍﺣﺪ ﻫﻮ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ،ﻭﺗﺬﻛﲑﺍ ﳍﻢ ﲝﻘﻴﻘﺔ ﻛﻮﻧﻴﺔ ،ﻫﻲ ﺃﻬﻧﻢ ﺧﻠﻘﻮﺍ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ))ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻖ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺑﺚ ﻣﻨﻬﻤﺎ ﺭﺟﺎﻻ ﻛﺜﲑﺍ ﻭﻧﺴﺎﺀ (( ﺍﻟﻨﺴﺎﺀ ١ ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ ﺍﻷﺧﻮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﱵ ﻻ ﺗﻔﺮﻕ ﺑﲔ ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮ ،ﺃﺑﻴﺾ ﺃﻭ ﺃﺳﻮﺩ ﺃﻭ ﺃﲪﺮ ﺇﻻ ﺑﺎﻟﺘﻘﻮﻯ ،ﻭﺃﻥ ﻫﺬﻩ ﺍﻷﺧﻮﺓ ﻣﺪﻋﺎﺓ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺸﻌﻮﺏ ﻭﺍﻟﻘﺒﺎﺋﻞ ﺇﱃ ﺍﻟﺘﻌﺎﺭﻑ ﲟﺎ ﻳﺆﺩﻱ ﺇﻟﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺘﻨﺎﺻﺢ ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻜﺮﳝﺔ ،ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﺎﻩ .ﻭﺃﻥ ﻣﺎ ﳝﻴﺰﻫﻢ ﻋﻦ ﺑﻌﻀﻬﻢ ﺷﺊ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﻫﻲ ﲦﺮﺓ ﺍﻹﳝﺎﻥ ﺍﳊﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳉﻨﺎﻥ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻷﺭﻛﺎﻥ ،ﻭﺍﺗﻘﺎﺀ ﺍﻟﺸﺮﻙ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ،ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﻣﻦ ﺳﺮﻩ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺘﻖ ﺍﷲ (( ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ .ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺨﺘﻠﻔﻮﻥ ﺃﺟﻨﺎﺳﺎ ﻭﺃﻟﻮﺍﻧﺎ ،ﺍﳌﺘﻔﺮﻗﻮﻥ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ .ﺇﻧﻜﻢ ﻣﻦ ﺃﺻﻞ ﻭﺍﺣﺪ .ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻭﻻ ﺗﺘﻔﺮﻗﻮﺍ ﻭﻻ ﺗﺘﺨﺎﺻﻤﻮﺍ ﻭﻻ ﺗﺬﻫﺒﻮﺍ ﺑﺪﺩﺍ . ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ .ﻭﺍﻟﺬﻱ ﻳﻨﺎﺩﻳﻜﻢ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ . .ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ . .ﻭﻫﻮ ﻳﻄﻠﻌﻜﻢ ﻋﻠﻰ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺟﻌﻠﻜﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ .ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﺍﻟﺘﻨﺎﺣﺮ ﻭﺍﳋﺼﺎﻡ .ﺇﳕﺎ ﻫﻲ ﺍﻟﺘﻌﺎﺭﻑ ﻭﺍﻟﻮﺋﺎﻡ .ﻓﺄﻣﺎ ﺍﺧﺘﻼﻑ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻟﻮﺍﻥ ، ﻭﺍﺧﺘﻼﻑ ﺍﻟﻄﺒﺎﻉ ﻭﺍﻷﺧﻼﻕ ،ﻭﺍﺧﺘﻼﻑ ﺍﳌﻮﺍﻫﺐ ﻭﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ،ﻓﺘﻨﻮﻉ ﻻ ﻳﻘﺘﻀﻲ ﺍﻟﻨﺰﺍﻉ ﻭﺍﻟﺸﻘﺎﻕ ،ﺑﻞ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻌﺎﻭﻥ ﻟﻠﻨﻬﻮﺽ ﲜﻤﻴﻊ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻮﻓﺎﺀ ﲜﻤﻴﻊ ﺍﳊﺎﺟﺎﺕ .ﻭﻟﻴﺲ ﻟﻠﻮﻥ ﻭﺍﳉﻨﺲ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻮﻃﻦ ﻭﺳﺎﺋﺮ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻣﻦ ﺣﺴﺎﺏ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ .ﺇﳕﺎ ﻫﻨﺎﻟﻚ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﺗﺘﺤﺪﺩ ﺑﻪ ﺍﻟﻘﻴﻢ ،ﻭﻳﻌﺮﻑ ﺑﻪ ﻓﻀﻞ ﺍﻟﻨﺎﺱ ) :ﺇﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ( . .ﻭﺍﻟﻜﺮﱘ ﺣﻘﺎ ﻫﻮ ﺍﻟﻜﺮﱘ ﻋﻨﺪ ﺍﷲ .ﻭﻫﻮ ﻳﺰﻧﻜﻢ ﻋﻦ ﻋﻠﻢ ﻭﻋﻦ ﺧﱪﺓ ﺑﺎﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ) :ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ ﺧﺒﲑ(. .ﻭﻫﻜﺬﺍ ﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻟﻔﻮﺍﺭﻕ ،ﻭﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻟﻘﻴﻢ ،ﻭﻳﺮﺗﻔﻊ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﺑﻘﻴﻤﺔ ﻭﺍﺣﺪﺓ ،ﻭﺇﱃ ﻫﺬﺍ ﺍﳌﻴﺰﺍﻥ ﻳﺘﺤﺎﻛﻢ ﺍﻟﺒﺸﺮ ،ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﻳﺮﺟﻊ ﺍﺧﺘﻼﻑ ﺍﻟﺒﺸﺮ ﰲ ﺍﳌﻴﺰﺍﻥ . ﻭﻗﺪ ﺣﺎﺭﺏ ﺍﻹﺳﻼﻡ ﻫﺬﻩ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﻛﻞ ﺻﻮﺭﻫﺎ ﻭﺃﺷﻜﺎﳍﺎ ،ﻟﻴﻘﻴﻢ ﻧﻈﺎﻣﻪ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﳌﻲ ﰲ ﻇﻞ ﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ:ﺭﺍﻳﺔ ﺍﷲ . .ﻻ ﺭﺍﻳﺔ ﺍﻟﻮﻃﻨﻴﺔ .ﻭﻻ ﺭﺍﻳﺔ ﺍﻟﻘﻮﻣﻴﺔ .ﻭﻻ ﺭﺍﻳﺔ ﺍﻟﺒﻴﺖ .ﻭﻻ ﺭﺍﻳﺔ ﺍﳉﻨﺲ .ﻓﻜﻠﻬﺎ ﺭﺍﻳﺎﺕ ﺯﺍﺋﻔﺔ ﻻ ﻳﻌﺮﻓﻬﺎ ﺍﻹﺳﻼﻡ . ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻛﻠﻜﻢ ﺑﻨﻮ ﺁﺩﻡ ،ﻭﺁﺩﻡ ﺧﻠﻖ ﻣﻦ ﺗﺮﺍﺏ .ﻭﻟﻴﻨﺘﻬﲔ ﻗﻮﻡ ﻳﻔﺨﺮﻭﻥ ﺑﺂﺑﺎﺋﻬﻢ ،ﺃﻭ ﻟﻴﻜﻮﻧﻦ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﳉﻌﻼﻥ( .ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ) ﺩﻋﻮﻫﺎ ﻓﺈﻬﻧﺎ ﻣﻨﺘﻨﺔ ( . ﺍﻟﻠﻬﻢ ﺗﺐ ﻋﻠﻴﻨﺎ ﺗﻮﺑﺔ ﺻﺎﺩﻗﺔ ﻧﺼﻮﺣﹰﺎ .ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺭﲪﻨﺎ ﺑﺮﲪﺘﻚ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ﻧﺴﺘﻐﻔﺮﻙ ﻭﻧﺘﻮﺏ ﺇﻟﻴﻚ .ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ،ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻛﺜﲑﺍ. ) ( ٦٦ﻭﻗﻔﺎﺕ ﻣﻊ ﺳﻮﺭﺓ ﺳﺒﺄ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻭﺑﻌﺪ ﺳﻨﻘﻒ ﻭﺍﻳﺎﻛﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ﺍ ﻟﻐﺎﻟﻴﺔ ﻣﻊ ﺃﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺍﻥ ﻣﻊ ﻗﺼﺔ ﻗﻮﻡ ﺳﺒﺄ ﻣﻊ ﺳﻮﺭﺓ ﺳﺒﺄ ﻳﻘﻮﻝ ﺗﻌﺎﱃ : ﻕ َﺭﺑّ ﹸﻜ ْﻢ ﲔ َﻭ ِﺷﻤَﺎ ﹴﻝ ﹸﻛﻠﹸﻮ ﹾﺍ ﻣِﻦ ﺭّ ْﺯ ﹺ ﺴ ﹶﻜﹺﻨ ﹺﻬ ْﻢ ﺀﺍﻳَﺔﹲ َﺟﻨﱠﺘَﺎ ِﻥ ﻋَﻦ َﻳ ِﻤ ﹴ ﺴَﺒﹴﺈ ﻓِﻰ َﻣ ْ ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ)) :ﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ِﻟ َ ﻂ ﺠﻨﱠﺎِﺗ ﹺﻬ ْﻢ َﺟﻨﱠَﺘ ْﻴ ﹺﻦ ﹶﺫﻭَﺍَﺗ ْﻰ ﺃﹸﻛﹸ ﹴﻞ َﺧ ْﻤ ٍ ﻭَﺍ ْﺷ ﹸﻜﺮُﻭ ﹾﺍ ﹶﻟﻪُ َﺑ ﹾﻠ َﺪ ﹲﺓ ﹶﻃﻴَّﺒ ﹲﺔ َﻭ َﺭﺏﱞ ﻏﹶﻔﹸﻮﺭٌ ﹶﻓﹶﺄ ْﻋ َﺮ ﺿُﻮ ﹾﺍ ﹶﻓﹶﺄ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﺳ ْﻴ ﹶﻞ ﺍ ﹾﻟ َﻌ ﹺﺮ ﹺﻡ َﻭَﺑﺪﱠﹾﻟﻨَﺎ ُﻫ ْﻢ ﹺﺑ َ
ﺠﺰﹺﻯ ﹺﺇﻻﱠ ﺍ ﹾﻟ ﹶﻜﻔﹸﻮ َﺭ ﻭَﺟَﻌَﻠﹾﻨَﺎ َﺑْﻴَﻨﻬُ ْﻢ َﻭَﺑ ْﻴ َﻦ ﺍ ﹾﻟﹸﻘﺮَﻯ ﺍﻟﱠﺘِﻰ ﺑَﺎﺭَﻛﹾﻨَﺎ ﻚ َﺟ َﺰ ْﻳﻨَﺎ ُﻫ ْﻢ ﹺﺑﻤَﺎ ﹶﻛ ﹶﻔﺮُﻭ ﹾﺍ َﻭ َﻫ ﹾﻞ ُﻧ ْ َﻭﹶﺃﹾﺛ ﹴﻞ َﻭ َﺷﻰْﺀ ﻣّﻦ ِﺳ ْﺪ ﹴﺭ ﹶﻗﻠِﻴ ﹴﻞ ﹶﺫِﻟ َ ﺴﻬُ ْﻢ ﲔ ﹶﻓﻘﹶﺎﻟﹸﻮ ﹾﺍ ﺭَﺑﱠﻨَﺎ ﺑَﺎ ِﻋ ْﺪ َﺑ ْﻴ َﻦ ﹶﺃ ْﺳﻔﹶﺎ ﹺﺭﻧَﺎ َﻭ ﹶﻇﹶﻠﻤُﻮ ﹾﺍ ﺃﹶﻧﻔﹸ َ ﻓِﻴﻬَﺎ ﹸﻗﺮًﻯ ﻇﹶﺎ ِﻫ َﺮ ﹰﺓ َﻭﹶﻗﺪﱠ ْﺭﻧَﺎ ﻓِﻴﻬَﺎ ﺍﻟﺴﱠ ْﻴ َﺮ ِﺳﲑُﻭ ﹾﺍ ﻓِﻴﻬَﺎ ﹶﻟﻴَﺎِﻟ َﻰ َﻭﹶﺃﻳﱠﺎﻣﹰﺎ ﺀﺍ ِﻣﹺﻨ َ ﺻﺒﱠﺎ ﹴﺭ َﺷﻜﹸﻮ ﹴﺭ(( ﺳﺒﺄ١٩- ١٥: ﺕ ﻟﹼ ﹸﻜﻞﹼ َ ﻚ ﹶﻻﻳَﺎ ٍ ﻕ ﹺﺇﻥﱠ ﻓِﻰ ﹶﺫِﻟ َ ﺚ َﻭ َﻣﺰﱠ ﹾﻗﻨَﺎ ُﻫ ْﻢ ﹸﻛﻞﱠ ﻣُ َﻤﺰﱠ ﹴ ﺠ َﻌ ﹾﻠﻨَﺎ ُﻫ ْﻢ ﹶﺃﺣَﺎﺩِﻳ ﹶ ﹶﻓ َ ﺇﻥ ﺳﺒﺄ ﻋﺒﺎﺩ ﺍﷲ ﻗﺒﻴﻠﺔ ﻣﻌﺮﻭﻓﺔ ﰲ ﺍﻟﻴﻤﻦ ،ﻭﻣﺴﻜﻨﻬﻢ ﺑﻠﺪﺓ ﻣﺄﺭﺏ ،ﻭﻣﻦ ﻧﻌﻢ ﺍﷲ ﻭﻟﻄﻔﻪ ﺑﺎﻟﻨﺎﺱ ﻋﻤﻮﻣﹰﺎ ﻭﺍﻟﻌﺮﺏ ﺧﺼﻮﺻﹰﺎ ﺃﻥ ﻗﺺ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﺧﺒﺎﺭ ﺍﳌﻬﻠﹶﻜﲔ ﻣﻦ ﺍﻷﻗﻮﺍﻡ ﺍﻟﱵ ﻛﺎﻧﺖ ﲡﺎﻭﺭﻫﻢ .ﻭﺃﺑﻘﻰ ﺁﺛﺎﺭﻫﻢ ﺷﺎﻫﺪﺓ ﻋﻠﻰ ﺟﺤﻮﺩﻫﻢ ﻭﻫﻼﻛﻬﻢ ،ﻋﻠﹼﻬﻢ ﺑﺬﻟﻚ ﻳﻌﺘﱪﻭﺍ ﻭﻳﺆﻣﻨﻮﺍ. ﻛﺎﻧﺖ ﺳﺒﺄ ﰲ ﺃﺭﺽ ﳐﺼﺒﺔ ﻣﺎ ﺗﺰﺍﻝ ﺑﻘﻴﺔ ﻣﻨﻬﺎ ﺇﱃ ﻳﻮﻣﻨﺎ .ﻭﻗﺪ ﺍﺭﺗﻘﻮﺍ ﰲ ﺳﻠﻢ ﺍﳊﻀﺎﺭﺓ ﺣﱴ ﲢﻜﻤﻮﺍ ﰲ ﻣﻴﺎﻩ ﺍﻷﻣﻄﺎﺭ ﺍﻟﻐﺰﻳﺮﺓ ﺍﻟﱵ ﺗﻨﺤﺪﺭ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﳉﺒﺎﻝ ﻋﱪ ﻭﺩﻳﺎﻥ ﻋﻈﻴﻤﺔ .ﻓﺄﻗﺎﻣﻮﺍ ﺧﺰﺍﻧﺎﹰ ﻃﺒﻴﻌﻴﺎﹰ ﻳﺘﺄﻟﻒ ﺟﺎﻧﺒﺎﻩ ﻣﻦ ﺟﺒﻠﲔ ﻋﻈﻴﻤﲔ ﻭﺟﻌﻠﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻓﻢ ﺍﻟﻮﺍﺩﻱ ﺳﺪﹰﺍ ﻛﺒﲑﹰﺍ ﺑﻪ ﻋﻴﻮﻥ .ﺗﻔﺘﺢ ﻭﺗﻐﻠﻖ ﻭﺧﺰﻧﻮﺍ ﺍﳌﻴﺎﻩ ﺑﻜﻤﻴﺎﺕ ﻋﻈﻴﻤﺔ ﻭﺭﺍﺀ ﺍﻟﺴﺪ ﻭﲢﻜﻤﻮﺍ ﻓﻴﻬﺎ ﻭﻓﻖ ﺣﺎﺟﺘﻬﻢ ﻓﻜﺎﻥ ﳍﻢ ﻣﻦ ﻫﺬﺍ ﻣﻮﺭﺩ ﻣﺎﺋﻲ ﻋﻈﻴﻢ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺳﺪ ﻣﺄﺭﺏ. ﻭﻛﺎﻥ ﻣﻦ ﺃﺛﺮ ﺫﻟﻚ ﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﻮﻓﺮﺓ ﻭﺍﳌﺘﺎﻉ ﺍﳉﻤﻴﻞ .ﺟﻨﺘﺎﻥ ﻋﻦ ﳝﲔ ﻭﴰﺎﻝ ﻓﻜﺎﻧﺖ ﺁﻳﺔ ﺗﺬﻛﺮﻫﻢ ﺑﺎﳌﻨﻌﻢ ﺍﻟﻮﻫﺎﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻗﺪ ﺃﻣﺮﻭﺍ ﺃﻥ ﻳﺴﺘﻤﺘﻌﻮﺍ ﺑﺮﺯﻕ ﺭﻬﺑﻢ ﺷﺎﻛﺮﻳﻦ ﻟﻪ ،ﻭﺫﻛﺮﻫﻢ ﺑﻨﻌﻤﺔ ﺍﻟﺒﻠﺪ ﺍﻟﻄﻴﺐ ،ﻭﻣﻦ ﺯﻳﺎﺩﺓ ﻧﻌﻤﻪ ﺍﳌﻐﻔﺮﺓ ﻋﻠﻰ ﺍﻟﺘﻘﺼﲑ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ. ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﲰﺎﺣﺔ ﰲ ﺍﻷﺭﺽ ﺑﺎﻟﻨﻌﻤﺔ ﻭﺍﻟﺮﺧﺎﺀ ﻭﲰﺎﺣﺔ ﺑﺎﻟﻌﻔﻮ ﻭﺍﻟﻐﻔﺮﺍﻥ ﻣﻦ ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻓﻤﺎﺫﺍ ﻳﻘﻌﺪﻫﻢ ﻋﻦ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻟﺬﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ..ﻭﻟﻜﻨﻬﻢ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﺷﻜﺮ ﺍﷲ ﻭﱂ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﺃﻣﺮﻫﻢ ﺍﷲ ﻭﺃﺳﺎﺀﻭﺍ ﻓﻴﻤﺎ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﻣﺎ ﺃﺣﺴﻨﻮﺍ ﻓﻜﺎﻧﺖ ﺍﻟﻌﻘﻮﺑﺔ ﻣﻦ ﺍﷲ ﺑﺄﻥ ﺳﻠﺒﻬﻢ ﺗﻠﻚ ﺍﻟﻨﻌﻢ ﻭﺍﻟﻮﻓﺮﺓ ﻭﺍﳋﻀﺮﺓ ،ﻓﺄﺭﺳﻞ ﻋﻠﻴﻬﻢ ﺳﻴﻞ ﺍﻟﻌﺮﻡ ﺍﳉﺎﺭﻑ ﺍﻟﺬﻱ ﺣﻄﻢ ﺫﻟﻚ ﺍﻟﺴﺪ ﺍﻟﻌﻈﻴﻢ. ﻓﺘﻔﺠﺮﺕ ﺍﳌﻴﺎﻩ ﺍﶈﺘﺠﺰﺓ .ﻓﺄﻏﺮﻗﺖ .ﻭﺩﻣﺮﺕ ﺫﻟﻚ ﺍﻟﻨﻌﻴﻢ .ﻭﺑﻌﺪﻫﺎ ﺟﻔﺖ ﺍﻷﺭﺽ .ﻭﺍﺣﺘﺮﻕ ﺍﻟﺰﺭﻉ .ﻓﺒﺪﻟﺖ ﺍﳉﻨﺎﻥ ﺍﻟﻔﻴﺤﺎﺀ ﺑﺄﺭﺽ ﻗﺎﺣﻠﺔ ﻣﻘﻔﺮﺓ .ﻬﺑﺎ ﻧﺒﺎﺕ ﺫﺍ ﺷﻮﻙ ﻭﺃﺛﻞ ﻭﺷﻲﺀ ﻣﻦ ﺳﺪﺭ ﻗﻠﻴﻞ .ﻭﺿﻴﻖ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺯﻕ ﻭﺑﺪﳍﻢ ﻣﻦ ﺍﻟﺮﻓﺎﻫﻴﺔ ﻼ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻘﺮﻯ ﺍﳌﺒﺎﺭﻛﺔ ﻭﺍﻟﻨﻌﻤﺎﺀ ﺑﺎﻟﺸﺪﺓ ﻭﺍﳋﺸﻮﻧﺔ ﻭﺍﻟﻸﻭﺍﺀ .ﻭﻟﻜﻨﻪ ﱂ ﳝﺰﻗﻬﻢ ﻭﻳﻔﺮﻗﻬﻢ ﺑﻞ ﻛﺎﻥ ﻋﻤﺮﺍﻬﻧﻢ ﻣﺘﺼ ﹰ ﻣﻜﺔ ﻭﺍﻟﺸﺎﻡ ﻓﻴﺨﺮﺝ ﺍﳌﺴﺎﻓﺮ ﻣﻦ ﻗﺮﻳﺔ ﻭﻳﺪﺧﻞ ﺍﻟﻘﺮﻳﺔ ﺍﻷﺧﺮﻯ ﻭﳌﺎ ﻳﻈﻠﻢ ﺍﻟﻠﻴﻞ ﻋﻠﻴﻬﻢ ﻭﻫﻢ ﺁﻣﻨﻮﻥ ﻣﻄﻤﺌﻨﻮﻥ ..ﻭﻟﻜﻦ ﻏﻠﺒﺖ ﻋﻠﻰ ﻗﻮﻡ ﺳﺒﺄ ﺍﻟﺸﻘﺎﻭﺓ ﻓﻠﻢ ﻳﺘﻌﻈﻮﺍ ﺑﺎﻟﻨﺬﻳﺮ ﺍﻷﻭﻝ ﻭﱂ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺭﻬﺑﻢ ﻭﻳﺴﺘﻐﻔﺮﻭﻩ ﺑﻞ ﺩﻋﻮﺍ ﺩﻋﻮﺓ ﺍﳊﻤﻖ ﻚ ﻕ ﹺﺇﻥﱠ ﻓِﻰ ﹶﺫِﻟ َ ﺚ َﻭ َﻣﺰﱠ ﹾﻗﻨَﺎ ُﻫ ْﻢ ﹸﻛﻞﱠ ﻣُ َﻤﺰﱠ ﹴ ﺠ َﻌ ﹾﻠﻨَﺎ ُﻫ ْﻢ ﹶﺃﺣَﺎﺩِﻳ ﹶ ﺴﻬُ ْﻢ ﹶﻓ َ ﻭﺍﳉﻬﻞ ﻗﺎﺋﻠﲔ )) :ﺭَﺑﱠﻨَﺎ ﺑَﺎ ِﻋ ْﺪ َﺑ ْﻴ َﻦ ﹶﺃ ْﺳﻔﹶﺎ ﹺﺭﻧَﺎ َﻭ ﹶﻇﹶﻠﻤُﻮ ﹾﺍ ﺃﹶﻧﻔﹸ َ ﺻﺒﱠﺎ ﹴﺭ َﺷﻜﹸﻮ ﹴﺭ(( ﺳﺒﺄ١٩: ﺕ ﻟﹼ ﹸﻜﻞﹼ َ ﹶﻻﻳَﺎ ٍ ﻭﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺩﻋﻮﻬﺗﻢ ﻓﻔﺮﻗﻬﻢ ﰲ ﺍﻷﺭﺽ ﻭﺑﺪﺩ ﴰﻠﻬﻢ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﳎﺘﻤﻌﲔ ﻭﺻﺎﺭﻭﺍ ﺃﺣﺎﺩﻳﺚ ﻳﺮﻭﻳﻬﺎ ﺍﻟﺮﻭﺍﺓ ،ﻭﻗﺼﺔ ﻳﻌﺎﺩ ﺫﻛﺮﻫﺎ ﻋﻠﻰ ﺍﻷﻟﺴﻦ ﻭﺍﻷﻓﻮﺍﻩ ،ﻓﺄﺯﺍﳍﻢ ﺍﷲ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﺃﻣﺔ ﳍﺎ ﺷﺄﻬﻧﺎ ﺑﲔ ﺍﻷﻣﻢ ،..ﻭﻟﻜﻦ ﻣﺎ ﺃﻫﻮﻥ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﷲ ﺇﺫﺍ ﻫﻢ ﻋﺼﻮﻩ. ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﻠﻪ ﲣﺘﻢ ﺍﻟﻘﺼﺔ ﺑﺘﻮﺟﻴﻪ ﻣﻦ ﺍﷲ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ﳌﻦ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻌﺘﱪ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﺧﺒﺎﺭ ،ﺃﻥ ﻣﺎ ﺫﻛﺮ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺁﻳﺔ ﻭﻣﻮﻋﻈﺔ ﻟﻜﻞ ﺻﺒﺎﺭ ﺷﻜﻮﺭ .ﻓﻴﺤﺬﺭ ﺍﳌﻌﺘﱪ ﻣﻦ ﺍﳉﺰﻉ ﻭﻫﻮ ﺿﺪ ﺍﻟﺼﱪ ،ﻭﻣﻦ ﺍﻟﻜﻔﺮ ﻭﻫﻮ ﺿﺪ ﺍﻟﺸﻜﺮ. ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﷲ ﺍﻟﺼﱪ ﺇﱃ ﺟﻮﺍﺭ ﺍﻟﺸﻜﺮ ..ﺻﱪ ﰲ ﺍﻟﺒﺄﺳﺎﺀ ..ﻭﺷﻜﺮ ﰲ ﺍﻟﻨﻌﻤﺎﺀ ..ﻭﰲ ﻗﺼﺔ ﺳﺒﺄ ﺁﻳﺎﺕ ﳍﺆﻻﺀ ﻭﻫﺆﻻﺀ. ﺧﺘﺎﻣﹰﺎ ﻋﺒﺎﺩ ﺍﷲ ،ﺗﺄﻣﻠﻮﺍ ﺃﺛﺮ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺬﻧﻮﺏ ﻛﻴﻒ ﺣﻮﻟﺖ ﺃﻣﺔ ﳑﻜﻨﺔ ﰲ ﺃﺭﺿﻬﺎ ﺗﺮﻓﻞ ﰲ ﺧﲑﺍﻬﺗﺎ ﺑﻄﻴﺐ ﺃﺭﺿﻬﺎ
ﻭﺗﻘﺎﺭﺏ ﺃﺳﻔﺎﺭﻫﺎ ﻭﻣﻐﻔﺮﺓ ﺭﻬﺑﺎ ﻟﺘﻘﺼﲑﻫﺎ ،ﻓﺼﺎﺭﺕ ﺃﺣﻮﺍﳍﺎ ﻣﻨﻜﻮﺳﺔ ﻓﺒُﺪﻟﻮﺍ ﺑﺎﻟﻔﺮﻗﺔ ﺑﻌﺪ ﺍﻻﺟﺘﻤﺎﻉ ﻭﲟﺤﻖ ﺍﻟﱪﻛﺔ ﺑﻌﺪ ﻃﻴﺐ ﺍﻟﺒﻘﺎﻉ ﻭﺑﺘﺒﺎﻋﺪ ﺍﻷﺳﻔﺎﺭ ﺑﻌﺪ ﺗﻘﺎﺭﻬﺑﺎ ،ﻭﺍﺳﺘُﺒﺪﻟﻮﺍ ﺑﻌﺪ ﺍﻷﻣﻦ ﺧﻮﻓﹰﺎ ﻭﺑﻌﺪ ﺍﻟﻌﺰ ﺫ ﹰﻻ ..ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺪﺍﺀ ﻭﺍﻟﺪﻭﺍﺀ" :ﻭﻣﻦ ﻋﻘﻮﺑﺎﺕ ﺍﳌﻌﺎﺻﻲ ﺃﻬﻧﺎ ﺗﺰﻳﻞ ﺍﻟﻨﻌﻢ ﻭﲢﻞ ﺍﻟﻨﻘﻢ .ﻓﻤﺎ ﺯﺍﻟﺖ ﻋﻦ ﺍﻟﻌﺒﺪ ﺇﻻ ﺑﺬﻧﺐ ﻭﻻ ﺣﻠﺖ ﺑﻪ ﻧﻘﻤﺔ ﺇﻻ ﺑﺬﻧﺐ" . ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ" :ﻣﺎ ﻧﺰﻝ ﺑﻼﺀ ﺇﻻ ﺑﺬﻧﺐ ﻭﻣﺎ ﺭﻓﻊ ﺇﻻ ﺑﺘﻮﺑﺔ". ﲑ(( ]ﺍﻟﺸﻮﺭﻯ.[٣٠: ﺖ ﹶﺃْﻳﺪِﻳ ﹸﻜ ْﻢ َﻭَﻳ ْﻌﻔﹸﻮ ﹾﺍ ﻋَﻦ ﹶﻛِﺜ ﹴ ﺴَﺒ ْ ﻭﻗﺎﻝ ﺗﻌﺎﱃَ )) :ﻭﻣَﺎ ﹶﺃ ﺻَﺎَﺑ ﹸﻜ ْﻢ ﻣّﻦ ﻣﱡﺼِﻴَﺒ ٍﺔ ﻓﹶﺒﹺﻤَﺎ ﹶﻛ َ ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﻘﺎﺋﻞ: ﺇﺫﺍ ﻛﻨﺖ ﰲ ﻧﻌﻤﺔ ﻓﺎﺭﻋﻬﺎ ... ...ﻓﺈﻥ ﺍﳌﻌﺎﺻﻲ ﺗﺰﻳﻞ ﺍﻟﻨﻌﻢ ﻭﺣﻄﻬﺎ ﺑﻄﺎﻋﺔ ﺭﺏ ﺍﻟﻌﺒﺎﺩ ... ...ﻓﺮﺏ ﺍﻟﻌﺒﺎﺩ ﺳﺮﻳﻊ ﺍﻟﻨﻘﻢ ﻭﺇﻳﺎﻙ ﻭﺍﻟﻈﻠﻢ ﻣﻬﻤﺎ ﺍﺳﺘﻄﻌﺖ ... ...ﻓﻈﻠﻢ ﺍﻟﻌﺒﺎﺩ ﺷﺪﻳﺪ ﺍﻟﻮﺧﻢ ﻭﺳﺎﻓﺮ ﺑﻘﻠﺒﻚ ﺑﲔ ﺍﻟﻮﺭﻯ ... ...ﻟﺘﺒﺼﺮ ﺁﺛﺎﺭ ﻣﻦ ﻗﺪ ﻇﻠﻢ ﻓﺘﻠﻚ ﻣﺴﺎﻛﻨﻬﻢ ﺑﻌﺪﻫﻢ ... ...ﺷﻬﻮﺩ ﻋﻠﻴﻬﻢ ﻭﻻ ﺗﺘﻬﻢ ﻭﻣﺎ ﻛﺎﻥ ﺷﻲﺀ ﻋﻠﻴﻬﻢ ﺃﺿﺮ ... ...ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﻗﺼﻢ ﺻﻠﻮﺍ ﺑﺎﳉﺤﻴﻢ ﻭﻓﺎﺕ ﺍﻟﻨﻌﻴﻢ ... ...ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﻧﺎﳍﻢ ﻛﺎﳊﻠﻢ ﺟﻨﺒﲏ ﺍﷲ ﻭﺇ ﻳﺎﻛﻢ ﺃﺳﺒﺎﺏ ﺳﺨﻄﻪ ﻭﻋﻘﺎﺑﻪ ،ﻭﺟﻌﻠﻨﺎ ﲨﻴﻌﹰﺎ ﻣﻦ ﺃﻫﻞ ﳏﺒﺘﻪ ﻭﺭﺿﻮﺍﻧﻪ ﺴ ﹺﻬﻢْ(( ﻚ ﹺﺑﹶﺄﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ َﻳﻚُ ُﻣ َﻐﻴّﺮﹰﺍ ﻧّ ْﻌ َﻤ ﹰﺔ ﺃﹶﻧْﻌَﻤَﻬَﺎ َﻋﻠﹶﻰ ﹶﻗ ْﻮ ﹴﻡ َﺣﺘﱠﻰ ُﻳ َﻐﻴّﺮُﻭ ﹾﺍ ﻣَﺎ ﹺﺑﹶﺄﻧْﻔﹸ ِ ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ)) :ﺫﺍِﻟ َ ﺍﻷﻧﻔﺎﻝ٥٣: ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٦٧ﺩﺭﻭﺱ ﻣﻦ ﻗﺼﺔ ﺳﺒﺄ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺍﻋﻠﻤﻮﺍ ـ ﻋﺒﺎﺩ ﺍﷲ ـ ﺃﻥ ﺍﳉﺤﻮﺩ ﻭﺍﻟﻨﻜﺮﺍﻥ ﻟﻨﻌﻢ ﺍﷲ ﻭﻋﺪﻡ ﺷﻜﺮﻫﺎ ﻳﻌﺮﺿﻬﺎ ﻟﻠﺰﻭﺍﻝ ﻭﺍﻧﻘﻼﺏ ﺍﻷﺣﻮﺍﻝ ﻛﻤﺎ ﲰﻌﻨﺎ ﻣﻦ ﺣﺎﻝ ﻗﻮﻡ ﺳﺒﺄ ،ﻭﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺛﺎﺑﺘﺔ ﻻ ﺗﺒﺪﻝ ﺃﺑﺪﹰﺍ ﻭﺗﻨﺰﻝ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻛﻔﺮ ﺑﻨﻌﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﱂ ﻳﺆﺩ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﺸﻜﺮ، ﺕ ﹺﺑﹶﺄ ْﻧﻌُ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﹶﻓﹶﺄﺫﹶﺍﹶﻗﻬَﺎ ﺖ ﺀﺍ ِﻣَﻨ ﹰﺔ ﻣﱡ ﹾﻄ َﻤِﺌﻨﱠ ﹰﺔ َﻳﹾﺄﺗِﻴﻬَﺎ ﹺﺭ ْﺯﹸﻗﻬَﺎ ﺭَﻏﹶﺪًﺍ ﻣّﻦ ﹸﻛﻞﹼ َﻣﻜﹶﺎ ٍﻥ ﹶﻓ ﹶﻜ ﹶﻔ َﺮ ْ ﻼ ﹶﻗ ْﺮَﻳ ﹰﺔ ﻛﹶﺎَﻧ ْ ﺏ ﺍﻟﻠﱠ ُﻪ َﻣﹶﺜ ﹰ ﺿ َﺮ َ ﻗﺎﻝ ﺗﻌﺎﱃَ )) :ﻭ َ ﺼَﻨﻌُﻮ ﹶﻥ(( ﺍﻟﻨﺤﻞ١١٢: ﻑ ﹺﺑﻤَﺎ ﻛﹶﺎﻧُﻮ ﹾﺍ َﻳ ْ ﺨ ْﻮ ِ ﻉ ﻭَﺍﹾﻟ َ ﺱ ﺍﹾﻟ ﺠُﻮ ﹺ ﺍﻟﻠﱠ ُﻪ ِﻟﺒَﺎ َ ﻭﻧﺴﺘﻠﻬﻢ ﻭﺇﻳﺎﻛﻢ ﻋﺒﺎﺩ ﺍﷲ ﺃﻫﻢ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻌﱪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻌﻈﻴﻤﺔ: ﺃﻭ ﹰﻻ :ﻋﻈﻢ ﻓﻀﻞ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﺭﲪﺘﻪ ﻬﺑﻢ ﻭﺗﻴﺴﲑ ﺃﻣﻮﺭﻫﻢ ﻭﺗﺬﻟﻴﻞ ﺍﻟﺼﻌﺎﺏ ﳍﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻭَﺇﹺﻥ َﺗ ُﻌﺪﱡﻭ ﹾﺍ ﹺﻧ ْﻌ َﻤ ﹶﺔ ﺤﺼُﻮﻫَﺎ(( ﺇﺑﺮﺍﻫﻴﻢ.٣٤: ﺍﻟﻠﱠ ِﻪ ﹶﻻ ُﺗ ْ ﺛﺎﻧﻴﹰﺎ :ﺗﻔﺮﺩ ﺍﷲ ﺑﺘﺼﺮﻳﻒ ﺃﻣﻮﺭ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ ،ﻭﺃﻥ ﷲ ﺟﻨﻮﺩ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻓﻴﺴﺨﺮ ﺍﷲ ﺟﻨﺪﹰﺍ ﻣﻦ ﺟﻨﺪﻩ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺭﲪﺘﻪ ﻭﻧﻌﻤﺎﺋﻪ ،ﻭﺗﺎﺭﺓ ﻳﺴﺨﺮﻫﺎ ﻋﻠﻰ ﻗﻮﻡ ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ ﻋﺬﺍﺑﻪ ﻭﻧﻘﻤﺘﻪ ،ﻭﻫﻮ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ. ﺛﺎﻟﺜﹰﺎ :ﻋﺪﻡ ﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﺟ ﻞ ﻭﻋﻼ ،ﻭﺍﳊﺬﺭ ﻣﻦ ﻃﻮﻝ ﺍﻷﻣﻞ ،ﻭﻻ ﻳﻐﺘﺮ ﺍﳌﺮﺀ ﺑﻨﻌﻢ ﺍﷲ ﻭﻫﻮ ﻋﻠﻰ ﻣﻌﺎﺻﻴﻪ ﻓﺈﻥ ﺫﻟﻚ ﺍﺳﺘﺪﺭﺍﺝ ﳍﻼﻛﻪ.
ﺭﺍﺑﻌﹰﺎ :ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﻭﻭﺟﻮﺏ ﺍﻷﻭﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪ ﻧﺰﻭﻝ ﺍﻟﺒﻼﺀ ﻭﺭﺑﻂ ﺫﻟﻚ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ. ﺧﺎﻣﺴﹰﺎ :ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﺒﺬﻳﺮ ﻭﺍﻹﺳﺮﺍﻑ ،ﻭﺃﻬﻧﻤﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺳﺨﻂ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ،ﻭﺃﻬﻧﻤﺎ ﻣﻦ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ﻭﺟﺤﻮﺩﻫﺎ. ﺳﺎﺩﺳﹰﺎ :ﺍﳊﺬﺭ ﻣﻦ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪﻡ ﻣﺒﺎﺭﺯﺗﻪ ﺑﺎﳌﻌﺎﺻﻲ ﺃﻭ ﺍﺠﻤﻟﺎﻫﺮﺓ ﻬﺑﺎ ،ﻓﺈﻥ ﺍﷲ ﻻ ﻏﺎﻟﺐ ﻟﻪ. ﺳﺎﺑﻌﹰﺎ :ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﺀ ﻭﻋﺪﻡ ﺍﻟﺴﺨﻂ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺮﺿﺎ ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ،ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ ،ﻭﻣﺎ ﺃﺧﻄﺌﻪ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ. ﺛﺎﻣﻨﹰﺎ :ﺍﻻﺗﻌﺎﻅ ﻭﺍﻻﻋﺘﺒﺎﺭ ﲟﺎ ﳚﺮﻱ ﳌﻦ ﺣﻮﻟﻨﺎ ﻣﻦ ﺍﻷﻣﻢ ﻭﺍﺟﺘﻨﺎﺏ ﺃﺳﺒﺎﺏ ﻫﻼﻛﻬﻢ ﻭﺩﻣﺎﺭﻫﻢ. ﺗﺎﺳﻌﹰﺎ :ﺍﻷﻣﻦ ﻭﺍﻷﻣﺎﻥ ﺃﺳﺎﺱ ﺍﻟﺮﺧﺎﺀ ﻭﺍﺗﺴﺎﻉ ﺍﻟﻌﻤﺮﺍﻥ ﻭﺍﻧﺘﺸﺎﺭ ﺍﻷﻟﻔﺔ ﻭﺍﶈﺒﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﺫﻟﻚ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺸﻜﺮ ﺍﳌﻨﻌﻢ ﺳﺒﺤﺎﻧﻪ. ﻋﺎﺷﺮﹰﺍ :ﻭﺟﻮﺏ ﺍﻟﺘﺰﺍﻡ ﺍﻟﺘﻘﻮﻯ ﻭﺃﻬﻧﺎ ﻣﻔﺘﺎﺡ ﻷﺑﻮﺍﺏ ﺍﻟﺮﺯﻕ ﻭﻭﻓﺮﺓ ﺍﻟﻨﻌﻢ ،ﻭﻛﺬﻟﻚ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻛﻤﺎ ﺃﻣﺮ ﻧﻮﺡ ﻭﻫﻮﺩ ـ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ـ ﻗﻮﻣﻬﻤﺎ ﺑﺬﻟﻚ. ﻭﺃﺧﲑﹰﺍ ﺍﻟﺪﻋﺎﺀ ﻓﻤﺎ ﻣﻦ ﻋﺴﲑ ﺇﻻ ﻳﺴﺮﻩ ،ﻭﻻ ﻣﻦ ﺑﻼﺀ ﺇﻻ ﻛﺸﻔﻪ ،ﻭﻻ ﻣﻦ ﻛﺮﺏ ﺇﻻ ﻧﻔﺴﻪ ،ﻓﻌﻠﻴﻜﻢ ﺑﻪ ﻓﺈﻧﻪ ﺍﻟﺴﻼﺡ ﺍﻟﺬﻱ ﻻ ﻳﺜﻠﻢ ،ﻭﳑﺎ ﺩﻋﻰ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻟﻪ)) :ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺟﻬﺪ ﺍﻟﺒﻼﺀ ﻭﺩﺭﻙ ﺍﻟﺸﻘﺎﺀ ﻭﺳﻮﺀ ﺍﻟﻘﻀﺎﺀ ﻭﴰﺎﺗﺔ ﺍﻷﻋﺪﺍﺀ((. ﻀﺮﱠﻋُﻮ ﹶﻥ ﹶﻓﹶﻠﻮْﻻ ﻚ ﹶﻓﹶﺄ َﺧ ﹾﺬﻧَﺎ ُﻫ ْﻢ ﺑﹺﺎ ﹾﻟَﺒﹾﺄﺳَﺎﺀ ﻭَﺍﻟﻀﱠﺮﱠﺍﺀ ﹶﻟ َﻌﻠﱠﻬُ ْﻢ َﻳَﺘ َ ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢَ )) :ﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺃ ْﺭﺳَﻠﻨَﺎ ﹺﺇﻟﹶﻰ ﺃﹸَﻣ ﹴﻢ ﻣّﻦ ﹶﻗ ْﺒِﻠ َ ﺖ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ َﺯﻳﱠ َﻦ ﹶﻟﻬُﻢُ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍﹼ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﹶﻓﹶﻠﻤﱠﺎ َﻧﺴُﻮ ﹾﺍ ﻣَﺎ ﹸﺫﻛﹼﺮُﻭ ﹾﺍ ﹺﺑ ِﻪ ﻓﹶﺘَ ﺤْﻨَﺎ ﺴ ْ ﻀﺮﱠﻋُﻮ ﹾﺍ َﻭﻟﹶﺎﻛِﻦ ﹶﻗ َ ﹺﺇ ﹾﺫ ﺟَﺎﺀ ُﻫ ْﻢ َﺑ ﹾﺄ ُﺳﻨَﺎ َﺗ َ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺃﹶﺑْﻮَﺍﺏَ ﹸﻛﻞﹼ َﺷﻰْﺀ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ ﹶﻓ ﹺﺮﺣُﻮ ﹾﺍ ﹺﺑﻤَﺎ ﺃﹸﻭﺗُﻮ ﹾﺍ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ُﻫ ْﻢ َﺑ ْﻐَﺘ ﹰﺔ ﻓﹶﺈﹺﺫﹶﺍ ُﻫ ْﻢ ﻣﱡ ْﺒِﻠﺴُﻮ ﹶﻥ ﹶﻓﻘﹸ ِﻄ َﻊ ﺩَﺍﹺﺑﺮُ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﱠﺬِﻳﻦَ ﹶﻇﹶﻠﻤُﻮ ﹾﺍ ﲔ(( ﺍﻷﻧﻌﺎﻡ.٤٥- ٤٠: ﺤ ْﻤ ُﺪ ﻟﻠﱠ ِﻪ َﺭﺏّ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﻭَﺍﹾﻟ َ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) َ ( ٦٨ﻭَﻳ ْﻮ َﻡ َﻳ َﻌﺾﱡ ﺍﻟﻈﱠﺎِﻟﻢُ َﻋﻠﹶﻰ َﻳ َﺪ ْﻳِﻪ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃَ )) :ﻭَﻳ ْﻮ َﻡ َﻳ َﻌﺾﱡ
ﺿﻠﱠﻨﹺﻲ َﻋ ْﻦ ﺍﻟﺬﱢ ﹾﻛ ﹺﺮ ﻼ ﹶﻟ ﹶﻘ ْﺪ ﹶﺃ َ ﺨ ﹾﺬ ﹸﻓ ﻼﻧًﺎ َﺧﻠِﻴ ﹰ ﻼ ﻳَﺎ َﻭ ْﻳﹶﻠﺘِﻲ ﻟﹶﻴْﺘَﻨﹺﻲ ﹶﻟ ْﻢ ﹶﺃﺗﱠ ِ ﺨ ﹾﺬﺕُ َﻣ َﻊ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ َﺳﺒﹺﻴ ﹰ ﺍﻟﻈﱠﺎِﻟﻢُ َﻋﻠﹶﻰ َﻳ َﺪ ْﻳ ِﻪ َﻳﻘﹸﻮ ﹸﻝ ﻳَﺎ ﻟﹶﻴْﺘَﻨﹺﻲ ﺍﺗﱠ َ ﻚ َﺑ ْﻌ َﺪ ﹺﺇ ﹾﺫ ﺟَﺎ َﺀﻧﹺﻲ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ِﻟﻺِﻧﺴَﺎ ِﻥ َﺧﺬﹸﻭ ﹰﻻ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﹺﺇﻥﱠ ﹶﻗ ْﻮﻣِﻲ ﺍﺗﱠ ﺨَﺬﹸﻭﺍ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ َﻣ ْﻬ ﺠُﻮﺭًﺍ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﺼﲑًﺍ(( ﺍﻟﻔﺮﻗﺎﻥ.٣١- ٢٧: ﻚ ﻫَﺎ ِﺩﻳًﺎ َﻭَﻧ ِ ﲔ َﻭ ﹶﻛﻔﹶﻰ ﹺﺑ َﺮﺑﱢ َ ﺟَﻌَﻠﹾﻨَﺎ ِﻟ ﹸﻜﻞﱢ َﻧﹺﺒﻲﱟ ﻋَﺪُﻭﺍ ِﻣ ْﻦ ﺍﻟﹾﻤُ ﺠْ ﹺﺮ ِﻣ َ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ، ﺗﺬﻛﺮ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻫﻮ ﺃﻥ ﻋﻘﺒﺔ ﺑﻦ ﺃﰊ ﻣﻌﻴﻂ ﻛﺎﻥ ﻳﻜﺜﺮ ﻣﻦ ﳎﺎﻟﺴﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﺪﻋﺎﻩ ﺇﱃ ﺿﻴﺎﻓﺘﻪ ﻓﺄﰉ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻃﻌﺎﻣﻪ ﺣﱴ ﻳﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ،ﻓﻔﻌﻞ. ﻭﻋﻠﻢ ﺑﺬﻟﻚ ﺃﰊ ﺑﻦ ﺧﻠﻒ ﻭﻛﺎﻥ ﺻﺪﻳﻘﹶﻪ ،ﻓﻌﺎﻗﺒﻪ ﻭﻗﺎﻝ ﻟﻪ :ﺻﺒﺄﺕ؟ ﻓﻘﺎﻝ :ﻻ ﻭﺍﷲ ﻭﻟﻜﻦ ﺃﰉ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻃﻌﺎﻣﻲ ﻭﻫﻮ ﰲ ﺑﻴﱵ ﻓﺎﺳﺘﺤﻴﺖ ﻣﻨﻪ ،ﻓﺸﻬﺪﺕ ﻟﻪ ،ﻓﻘﺎﻝ :ﻻ ﺃﺭﺿﻰ ﻣﻨﻚ ﺇﻻ ﺃﻥ ﺗﺄﺗﻴﻪ ﻓﺘﻄﺄ ﻗﻔﺎﻩ ﻭﺗﺒﺰﻕ ﰲ ﻭﺟﻬﻪ ،ﻓﻮﺟﺪﻩ ﺳﺎﺟﺪﺍ ﰲ ﺝ ﻣﻜﺔ ﺇﻻ ﻋﻠﻮﺕ ﺭﺃﺳﻚ ﺑﺎﻟﺴﻴﻒ((، ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ﻓﻔﻌﻞ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻻ ﺃﻟﻘﺎﻙ ﺧﺎﺭ َ
ﻓﺄﺳﺮ ﻳﻮﻡ ﺑﺪﺭ ﻓﺄﻣﺮ ﻋﻠﻴﺎ ﻗﺘﻠﻪ. ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﻌﺮﺽ ﻣﺸﻬﺪًﺍ ﻣﻦ ﻣﺸﺎﻫﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﻊ ﻓﻴﻪ ﻣﺎﻝ ﻭﻻ ﺑﻨﻮﻥ ﺇﻻ ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ ،ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﻨﺪﻡ ﻓﻴﻪ ﺍﻟﻈﺎﳌﻮﻥ ﺍﻟﻀﺎﻟﻮﻥ ﻋﻠﻰ ﺃﻓﻌﺎﳍﻢ ﺍﳌﺸﻴﻨﺔ ﺍﻟﱵ ﺍﻗﺘﺮﻓﻮﻫﺎ ﻭﺃﻗﻮﺍﳍﻢ ﺍﻟﺒﺬﻳﺌﺔ ﺍﻟﱵ ﺗﻔﻮّﻫﻮﺍ ﻬﺑﺎ ﰲ ﺣﻖّ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﻭﰲ ﺣﻖ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﺍﻟﺮﲪﺔ ﺍﳌﻬﺪﺍﺓ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ. ﺇﻧﻪ ﻣﺸﻬﺪ ﺭﻫﻴﺐ ﻋﺠﻴﺐ ،ﻣﺸﻬﺪ ﺍﻟﻈﺎﱂ ﻭﻫﻮ ﻳﻌﺾّ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﻨﺪﻡ ﻭﺍﻷﺳﻒ ﻭﺍﻷﺳﻰ ،ﺣﻴﺚ ﻻ ﺗﻜﻔﻴﻪ ﻳﺪ ﻭﺍﺣﺪﺓ ﻳﻌﺾّ ﻋﻠﻴﻬﺎ ،ﺇﳕﺎ ﻫﻮ ﻳﺪﺍﻭﻝ ﺑﲔ ﻫﺬﻩ ﺍﻟﻴﺪ ﻭﺗﻠﻚ ،ﺃﻭ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻟﺸﺪّﺓ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﻣﻦ ﺍﻟﻨﺪﻡ ﺍﻟﻼﺫﻉ ﺍﳌﺘﻤﺜﹼﻞ ﰲ ﻋﻀّﻪ ﻋﻠﻰ ﺍﻟﻴﺪﻳﻦ ،ﻭﻫﺬﺍ ﻓﻌﻞ ﻳﺮﻣﺰ ﻭﻳﺸﺎﺭ ﺑﻪ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ ﺍﻟﻈﺎﱂ. ))ﻭﻳﻮﻡ ﻳﻌﺾ ﺍﻟﻈﺎﱂ ﻋﻠﻰ ﻳﺪﻳﻪ( . .ﻓﻼ ﺗﻜﻔﻴﻪ ﻳﺪ ﻭﺍﺣﺪﺓ ﻳﻌﺾ ﻋﻠﻴﻬﺎ .ﺇﳕﺎ ﻫﻮ ﻳﺪﺍﻭﻝ ﺑﲔ ﻫﺬﻩ ﻭﺗﻠﻚ ،ﺃﻭ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻟﺸﺪﺓ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﻣﻦ ﺍﻟﻨﺪﻡ ﺍﻟﻼﺫﻉ ﺍﳌﺘﻤﺜﻞ ﰲ ﻋﻀﻪ ﻋﻠﻰ ﺍﻟﻴﺪﻳﻦ .ﻭﻫﻲ ﺣﺮﻛﺔ ﻣﻌﻬﻮﺩﺓ ﻳﺮﻣﺰ ﻬﺑﺎ ﺇﱃ ﺣﺎﻟﺔ ﻧﻔﺴﻴﺔ ﻓﻴﺠﺴﻤﻬﺎ ﲡﺴﻴﻤﺎ . ) ﻳﻘﻮﻝ :ﻳﺎ ﻟﻴﺘﲏ ﺍﲣﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴﻼ( . .ﻓﺴﻠﻜﺖ ﻃﺮﻳﻘﻪ ،ﱂ ﺃﻓﺎﺭﻗﻪ ،ﻭﱂ ﺃﺿﻞ ﻋﻨﻪ . .ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﻜﺮ ﺭﺳﺎﻟﺘﻪ ﻭﻳﺴﺘﺒﻌﺪ ﺃﻥ ﻳﺒﻌﺜﻪ ﺍﷲ ﺭﺳﻮﻻ ! ﻳﺎ ﻭﻳﻠﺘﺎ ﻟﻴﺘﲏ ﱂ ﺃﲣﺬ ﻓﻼﻧﺎ ﺧﻠﻴﻼ . .ﻓﻼﻧﺎ ﻬﺑﺬﺍ ﺍﻟﺘﺠﻬﻴﻞ ﻟﻴﺸﻤﻞ ﻛﻞ ﺻﺎﺣﺐ ﺳﻮﺀ ﻳﺼﺪ ﻋﻦ ﺳﺒﻴﻞ ﺍﻟﺮﺳﻮﻝ ﻭﻳﻀﻞ ﻋﻦ ﺫﻛﺮ ﺍﷲ ) . .ﻟﻘﺪ ﺃﺿﻠﲏ ﻋﻦ ﺍﻟﺬﻛﺮ ﺑﻌﺪ ﺇﺫ ﺟﺎﺀﱐ( . .ﻟﻘﺪ ﻛﺎﻥ ﺷﻴﻄﺎﻧﺎ ﻳﻀﻞ ،ﺃﻭ ﻛﺎﻥ ﻋﻮﻧﺎ ﻟﻠﺸﻴﻄﺎﻥ )ﻭﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺧﺬﻭﻻ( ﻳﻘﻮﺩﻩ ﺇﱃ ﻣﻮﺍﻗﻒ ﺍﳋﺬﻻﻥ ،ﻭﳜﺬﻟﻪ ﻋﻨﺪ ﺍﳉﺪ ،ﻭﰲ ﻣﻮﺍﻗﻒ ﺍﳍﻮﻝ ﻭﺍﻟﻜﺮﺏ ﻭﻫﻜﺬﺍ ﺭﺍﺡ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺰ ﻗﻠﻮﻬﺑﻢ ﻫﺰﺍ ﻬﺑﺬﻩ ﺍﳌﺸﺎﻫﺪ ﺍﳌﺰﻟﺰﻟﺔ ،ﺍﻟﱵ ﲡﺴﻢ ﳍﻢ ﻣﺼﲑﻫﻢ ﺍﳌﺨﻴﻒ ،ﻭﺗﺮﻳﻬﻢ ﺇﻳﺎﻩ ﻳﻘﻮﻝ :ﻳﺎ ﻟﻴﺘﲏ ﺍﲣﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴﻼ ،ﻓﺴﻠﻜﺖ ﻃﺮﻳﻘﻪ ﻭﺍﺗﺒﻌﺖ ﺳﻨﺘﻪ ﻭﱂ ﺃﻓﺎﺭﻗﻪ ،ﻳﺎ ﻟﻴﺘﲏ ﻛﻨﺖ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﻋﻘﻴﺪﺗﻪ، ﻳﺎ ﻟﻴﺘﲏ ﻛﻨﺖ ﻣﻌﻪ ﻓﺄﻓﻮﺯ ﻓﻮﺯﺍ ﻋﻈﻴﻤﺎ ،ﻳﺎ ﻭﻳﻠﺘﺎ ﻟﻴﺘﲏ ﱂ ﺃﲣﺬ ﻓﻼﻧﺎ ﺧﻠﻴﻼ. ﻭﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﻟﻀﺎﻝﹼ ﻟﻴﺸﻤﻞ ﻛﻞﹼ ﺻﺎﺣﺐ ﺳﻮﺀ ﻳﺼﺪّ ﻋﻦ ﺳﺒﻴﻞ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻦ ﺩﻋﻮ ِﺓ ﺍﻹﺳﻼﻡ ﻭﻣﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ .ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻈﺎﱂ ﺷﻴﻄﺎﻧﺎ ﻳﻀﻞﹼ ،ﺃﻭ ﻛﺎﻥ ﻋﻮﻧﺎ ﻟﻠﺸﻴﻄﺎﻥ ﻳﻘﻮﺩﻩ ﺇﱃ ﺍﳍﺎﻭﻳﺔ ﻭﺇﱃ ﻣﻮﺍﻗﻒ ﺍﳋﺬﻻﻥ ﻭﺍﳋﺴﺮﺍﻥ. ))ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ :ﻳﺎ ﺭﺏ ﺇﻥ ﻗﻮﻣﻲ ﺍﲣﺬﻭﺍ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻬﺠﻮﺭﺍ(( ﻟﻘﺪ ﻫﺠﺮﻭﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﻋﺒﺪﻩ ﻟﻴﻨﺬﺭﻫﻢ .ﻭﻳﺒﺼﺮﻫﻢ .ﻫﺠﺮﻭﻩ ﻓﻠﻢ ﻳﻔﺘﺤﻮﺍ ﻟﻪ ﺃﲰﺎﻋﻬﻢ ﺇﺫ ﻛﺎﻧﻮﺍ ﻳﺘﻘﻮﻥ ﺃﻥ ﳚﺘﺬﻬﺑﻢ ﻓﻼ ﳝﻠﻜﻮﻥ ﻟﻘﻠﻮﻬﺑﻢ ﻋﻨﻪ ﺭﺩﺍ .ﻭﻫﺠﺮﻭﻩ ﻓﻠﻢ ﻳﺘﺪﺑﺮﻭﻩ ﻟﻴﺪﺭﻛﻮﺍ ﺍﳊﻖ ﻣﻦ ﺧﻼﻟﻪ ،ﻭﳚﺪﻭﺍ ﺍﳍﺪﻱ ﻋﻠﻰ ﻧﻮﺭﻩ . ﻭﻫﺠﺮﻭﻩ ﻓﻠﻢ ﳚﻌﻠﻮﻩ ﺩﺳﺘﻮﺭ ﺣﻴﺎﻬﺗﻢ ،ﻭﻗﺪ ﺟﺎﺀ ﻟﻴﻜﻮﻥ ﻣﻨﻬﺎﺝ ﺣﻴﺎﺓ ﻳﻘﻮﺩﻫﺎ ﺇﱃ ﺃﻗﻮﻡ ﻃﺮﻳﻖ: ﻭﺇﻥ ﺭﺑﻪ ﻟﻴﻌﻠﻢ ؛ ﻭﻟﻜﻨﻪ ﺩﻋﺎﺀ ﺍﻟﺒﺚ ﻭﺍﻹﻧﺎﺑﺔ ،ﻳﺸﻬﺪ ﺑﻪ ﺭﺑﻪ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺄﻝ ﺟﻬﺪﺍ ،ﻭﻟﻜﻦ ﻗﻮﻣﻪ ﱂ ﻳﺴﺘﻤﻌﻮﺍ ﳍﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﱂ ﻳﺘﺪﺑﺮﻭﻩ .ﻓﻴﺴﻠﻴﻪ ﺭﺑﻪ ﻭﻳﻌﺰﻳﻪ .ﻓﺘﻠﻚ ﻫﻲ ﺍﻟﺴﻨﺔ ﺍﳉﺎﺭﻳﺔ ﻗﺒﻠﻪ ﰲ ﲨﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ .ﻓﻠﻜﻞ ﻧﱯ ﺃﻋﺪﺍﺀ ﻳﻬﺠﺮﻭﻥ ﺍﳍﺪﻯ ﺍﻟﺬﻱ ﳚﻴﺌﻬﻢ ﺑﻪ ،ﻭﻳﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ .ﻭﻟﻜﻦ ﺍﷲ ﻳﻬﺪﻱ ﺭﺳﻠﻪ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﺍﺠﻤﻟﺮﻣﲔ: ))ﻭﻛﺬﻟﻚ ﺟﻌﻠﻨﺎ ﻟﻜﻞ ﻧﱯ ﻋﺪﻭﺍ ﻣﻦ ﺍﺠﻤﻟﺮﻣﲔ .ﻭﻛﻔﻰ ﺑﺮﺑﻚ ﻫﺎﺩﻳﺎ ﻭﻧﺼﲑﺍ((. . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) ( ٦٩ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : )) ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ(( .ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ..ﻷﻥ ﲨﻴﻊ ﻣﺎ ﻓﻴﻪ ﻫﺪﻯ ﻳﻬﺪﻳﻨﺎ ﺇﱃ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺃﻭﻝ ﺫﻟﻚ ﻭﺃﳘﻪ ﺍﻟﺘﻮﺣﻴﺪ ،ﻓﺎﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﺩﻋﻮﺓ ﻟﺘﻮﺣﻴﺪ ﺍﷲ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ﻭﺃﻟﻮﻫﻴﺘﻪ ﻭﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ))ﻗﻞ ﺇﳕﺎ ﻳﻮﺣﻰ ﺇﱄ ﺃﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ((.ﺍﻹﻧﺒﻴﺎﺀﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﻮﺑﻴﺦ ﻭﺇﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﻋﺘﺮﻓﻮﺍ ﺑﺮﺑﻮﺑﻴﺔ ﺍﷲ ،ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﻮﺣﺪﻭﻩ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺣﻴﺚ ﺃﺷﺮﻛﻮﺍ ﻣﻌﻪ ﺁﳍﺔ ﺃﺧﺮﻯ، ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ .ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻳﺴﺘﺪﻝ ﻬﺑﺎ ﻋﻠﻰ ﺍﻋﺘﺮﺍﻑ ﺍﻟﻜﻔﺎﺭ ﺑﺮﺑﻮﺑﻴﺘﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻗﻞ ﻣﻦ ﻳﺮﺯﻗﻜﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺃﻣﻦ ﳝﻠﻚ ﺍﻟﺴﻤﻊ ﻭﺍﻷﺑﺼﺎﺭ ﻓﺴﻴﻘﻮﻟﻮﻥ ﺍﷲ(( ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻗﻞ ﺃﻓﻼ ﺗﺘﻘﻮﻥ(( .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻭﻟﺌﻦ ﺳﺄﻟﺘﻬﻢ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺳﺨﺮ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻟﻴﻘﻮﻟﻦ ﺍﷲ ﻓﺄﱏ ﻳﺆﻓﻜﻮﻥ((. ﻭﻫﻜﺬﺍ ﺟﺎﺀ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺇﻗﺮﺍﺭﻫﻢ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﺑﺄﺳﺎﻟﻴﺐ ﳐﺘﻠﻔﺔ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻓﺄﱏ ﺗﺴﺤﺮﻭﻥ(( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ: ))ﻗﻞ ﺃﻓﺘﺨﺬﰎ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻻ ﳝﻠﻜﻮﻥ ﻷﻧﻔﺴﻬﻢ ﻧﻔﻌﹰﺎ ﻭﻻ ﺿﺮﹰﺍ(( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﺃﺇﻟﻪ ﻣﻊ ﺍﷲ ﺑﻞ ﺃﻛﺜﺮﻫﻢ ﻻ ﻼ ﻣﺎ ﺗﺬﻛﺮﻭﻥ(( .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ )) :ﺃﺇﻟﻪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ(( ﻳﻌﻠﻤﻮﻥ(( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ )) :ﺃﺇﻟﻪ ﻣﻊ ﺍﷲ ﻗﻠﻴ ﹰ ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﺍﻟﱵ ﺗﻌﻘﺐ ﻛﻞ ﺍﻷﺳﺌﻠﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺘﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻟﱵ ﻳﺮﺍﺩ ﻣﻨﻬﺎ ﺍﻹﻗﺮﺍﺭ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ،ﻓﺈﺫﺍ ﺃﻗﺮﻭﺍ ﺭﺗﺐ ﳍﻢ ﺍﻟﺘﻮﺑﻴﺦ ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺫﻟﻚ ﺍﻹﻗﺮﺍﺭ ﻷﻥ ﺍﳌﻘﺮ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ،ﻳﻠﺰﻣﻪ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻷﻟﻮﻫﻴﺔ ﺿﺮﻭﺭﺓ. ﻭﺇﻧﲏ ﻷﺗﻌﺠﺐ ﻣﻦ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺘﻮﺟﻪ ﺑﻘﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ ،ﻓﻴﻄﻠﺐ ﻣﻦ ﳐﻠﻮﻕ ﺍﻟﺸﻔﺎﺀ ﺃﻭ ﺍﻟﻔﻮﺯ ﻭﺍﻟﻔﻼﺡ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ،ﺃﻭ ﺍﻟﺮﺯﻕ ﻭﺍﻟﺬﺭﻳﺔ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﻭﳑﺎ ﻫﻮ ﻻ ﻳﻄﻠﺐ ﺇﻻ ﻣﻦ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺑﻞ ﻭﻳﺰﺩﺍﺩ ﺍﻟﻌﺠﺐ ﳑﻦ ﻳﻄﻠﺐ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﺃﻧﺒﻴﺎﺀ ﺃﻭ ﺻﺎﳊﲔ ،ﻭﻳﺘﺮﻙ ﻣﻦ ﺑﻴﺪﻩ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﺻﺪﻕ ﺍﷲ ﺣﻴﺚ ﻗﺎﻝ)) :ﺫﻟﻜﻢ ﺍﷲ ﺭﺑﻜﻢ ﻟﻪ ﺍﳌﻠﻚ ﻭﺍﻟﺬﻳﻦ ﺗﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﳝﻠﻜﻮﻥ ﻣﻦ ﻗﻄﻤﲑ ﺇﻥ ﺗﺪﻋﻮﻫﻢ ﻻ ﻳﺴﻤﻌﻮﺍ ﺩﻋﺎﺀﻛﻢ ﻭﻟﻮ ﲰﻌﻮﺍ ﻣﺎ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻜﻢ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻜﻔﺮﻭﻥ ﺑﺸﺮﻛﻜﻢ ﻭﻻ ﻳﻨﺒﺌﻚ ﻣﺜﻞ ﺧﺒﲑ((. ﻭﻣﻦ ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ -ﺍﻟﺪﻋﻮﺓ ﻟﻼﻟﺘﺰﺍﻡ ﲟﺎ ﺷﺮﻋﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳍﻮﻯ ﻣﻘﺘﺪﻳﻦ ﰲ ﺫﻟﻚ ﺑﺴﻨﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺳﻨﺔ ﺃﺻﺤﺎﺑﻪ. ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ)) :ﻓﺈﻥ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻚ ﻓﺎﻋﻠﻢ ﺃﳕﺎ ﻳﺘﺒﻌﻮﻥ ﺃﻫﻮﺍﺀﻫﻢ ﻭﻣﻦ ﺃﺿﻞ ﳑﻦ ﺍﺗﺒﻊ ﻫﻮﺍﻩ ﺑﻐﲑ ﻫﺪﻯ ﻣﻦ ﺍﷲ(( .ﻭﻗﺎﻝ ﺗﻌﺎﱃ)) :ﺑﻞ ﺍﺗﺒﻊ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻫﻮﺍﺀﻫﻢ ﺑﻐﲑ ﻋﻠﻢ ﻓﻤﻦ ﻳﻬﺪﻱ ﻣﻦ ﺃﺿﻞ ﺍﷲ ﻭﻣﺎﳍﻢ ﻣﻦ ﻧﺎﺻﺮﻳﻦ(( ﻭﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻭﻣﺎ ﺁﺗﺎﻛﻢ ﺍﻟﺮﺳﻮﻝ ﻓﺨﺬﻭﻩ ﻭﻣﺎ ﻬﻧﺎﻛﻢ ﻋﻨﻪ ﻓﺎﻧﺘﻬﻮﺍ(( ﻭﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻗﻞ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻓﺈﻥ ﺗﻮﻟﻮﺍ ﻓﺈﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﻟﻜﺎﻓﺮﻳﻦ(( ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ)) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﻻ ﺗﺒﻄﻠﻮﺍ ﺃﻋﻤﺎﻟﻜﻢ(( ﻭﻗﺎﻝ ﺗﻌﺎﱃ )) :ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻢ ﰲ ﺭﺳﻮﻝ ﺍﷲ ﺃﺳﻮﺓ ﺣﺴﻨﻪ ﳌﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺫﻛﺮ ﺍﷲ ﻛﺜﲑﹰﺍ((. ﻭﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻓﻴﻬﺎ ﺍﳍﺪﻱ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﻮﺣﻲ ﺍﻟﺜﺎﱐ ﻛﻤﺎ ﺛﺒﺖ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺇﱃ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﻋﺒﺎﺩﺗﻪ ﻭﺗﺸﺮﻳﻌﻪ ﻭﺃﻣﺮﻩ ﻭﻬﻧﻴﻪ ﻭﻓﻌﻠﻪ ﻭﺗﺮﻛﻪ ،ﻷﻥ ﺍﻟﺴﻨﺔ ﻓﻌﻠﻴﺔ ﻭﺗﺮﻛﻴﺔ ،ﻓﻤﺎ ﺗﺮﻛﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ، ﻭﺧﺎﺻﺔ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺪﺍﻋﻲ ﻭﺍﳌﻘﺘﻀﻲ ﻟﺬﻟﻚ ،ﻧﺘﺮﻛﻪ.
ﻭﺇﻧﲏ ﻷﺗﻌﺠﺐ ﳑﻦ ﻳﻨﺎﻓﺢ ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ ﰲ ﺍﻟﺪﻳﻦ ﻭﻫﻮ ﻳﺴﺘﻤﻊ ﺇﱃ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ)) :ﻓﻠﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﺃﻥ ﺗﺼﻴﺒﻬﻢ ﻓﺘﻨﺔ ﺃﻭ ﻳﺼﻴﺒﻬﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ(( ﻭﻳﺴﻤﻊ ﻗﻮﻝ ﺍﷲ )) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﺪﻣﻮﺍ ﺑﲔ
ﻳﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍ ﷲ ﲰﻴﻊ ﻋﻠﻴﻢ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ ﻭﻻ ﲡﻬﺮﻭﺍ ﻟﻪ ﺑﺎﻟﻘﻮﻝ ﻛﺠﻬﺮ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﺃﻥ ﲢﺒﻂ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﺸﻌﺮﻭﻥ(( ،ﻭﺇﻥ ﻣﻦ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻣﺪﺍﻓﻌﹰﺎ ﻋﻦ ﺑﺪﻋﺔ ﰲ ﺍﻟﺪﻳﻦ ﺇﳕﺎ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﻓﻮﻕ ﺻﻮﺕ ﺍﻟﻨﱯ ،ﻭﻳﺮﻓﻊ ﻃﺮﻳﻘﺘﻪ ﻓﻮﻕ ﺳﻨﺔ ﺍﻟﻨﱯ ،ﻭﻳﺮﻓﻊ ﻓﻬﻤﻪ ﻭﻋﻘﻠﻪ ﻓﻮﻕ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﻬﺑﺬﺍ ﻳﻜﻮﻥ ﺧﺎﻟﻒ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻳﻦ ﻓﻬﻤﻮﺍ ﺳﻨﺘﻪ ﻭﺳﺎﺭﻭﺍ ﻋﻠﻴﻬﺎ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ ،ﻫﺆﻻﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻳﻦ ﺷﻬﺪ ﳍﻢ ﺭﻬﺑﻢ ﺑﺎﻹﳝﺎﻥ ﺍﳊﻖ ﻭﺑﺎﻟﺼﺪﻕ ﻭﺃﻣﺮﻧﺎ ﻧﺒﻴﻨﺎ ﺑﺎﺗﺒﺎﻋﻬﻢ ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﺧﻄﺎﻫﻢ ،ﺑﻞ ﻟﻘﺪ ﺣﻀﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﺘﻤﺴﻚ ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻬﻢ ﻭﺳﺒﻴﻠﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ: ))ﻭﻣﻦ ﻳﺸﺎﻗﻖ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺗﺒﲔ ﻟﻪ ﺍﳍﺪﻯ ﻭﻳﺘﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﻧﻮﻟﻪ ﻣﺎ ﺗﻮﱄ ﻭﻧﺼﻠﻪ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﲑﹰﺍ((. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٧٠ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻣﻦ ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﻫﺪﻳﺔ ﺇﱃ ﺃﻥ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻬﻧﺎ ﻫﻲ ﺍﻟﱵ ﺗﺮﺑﻂ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍﺠﻤﻟﺘﻤﻊ ﻭﺃﻥ ﻳﻨﺎﺩﻯ ﺑﺎﻻﺭﺗﺒﺎﻁ ﻬﺑﺎ ﺩﻭﻥ ﻏﲑﻫﺎ ﺇﳕﺎ ﻫﻲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻭﻗﺪ ﻭﺭﺩﺕ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﰲ ﺫﻟﻚ ﻣﻨﻬﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ)) :ﻭﻻ ﲣﺮﺟﻮﻥ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺩﻳﺎﺭﻛﻢ(( ﻭﺍﳌﻘﺼﻮﺩ ﻭﻻ ﲣﺮﺟﻮﻥ ﺇﺧﻮﺍﻧﻜﻢ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ)) :ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ ((..ﺃﻱ ﻻ ﻳﺄﻛﻞ ﺃﺣﺪﻛﻢ ﻣﺎﻝ ﺃﺧﻴﻪ ...ﻭﺣﻴﻨﻤﺎ ﺃﺧﻄﺄ ﺍﻟﺮﻣﺎﺓ ﺑﻞ ﺑﻌﻀﻬﻢ ﰲ ﻋﺪﻡ ﺍﻟﺘﻘﻴﺪ ﺑﻮﺻﻴﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻥ ﻻ ﻳﻐﺎﺩﺭﻭﺍ ﺍﳉﺒﻞ ﰲ ﻏﺰﻭﺓ ﺃﺣﺪ ،ﻓﻨﺰﻟﻮﺍ ،ﺃﺻﺎﻬﺑﻢ ﻣﺎ ﺃﺻﺎﻬﺑﻢ ﻟﺪﺭﺟﺔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺻﻴﺐ ﰲ ﻭﺟﻬﻪ ﺍﻟﺸﺮﻳﻒ ﻓﺘﻌﺠﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻫﻢ ﻋﻠﻰ ﺍﳊﻖ ﻭﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﺍﺧﱪﻧﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )) :ﺃﻭ ﳌﺎ ﺃﺻﺎﺑﺘﻜﻢ ﻣﺼﻴﺒﺔ ﻗﺪ ﺃﺻﺒﺘﻢ ﻣﺜﻠﻴﻬﺎ ﻗﻠﺘﻢ ﺃﱏ ﻫﺬﺍ ﻗﻞ ﻫﻮ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻜﻢ(( ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﺒﻌﺾ ﻓﻘﻂ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﺧﻄﺌﻮﺍ ﻭﻟﻜﻦ ﺍﳋﻄﺎﺏ ﺗﻮﺟﻪ ﻟﻠﺠﻤﻴﻊ ﻷﻥ ﺍﻷﻣﺔ ﻛﻠﻬﺎ ﻛﺎﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ ،ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢ. ﻛﻴﻒ ﳛﺎﺳﺐ ﺍﳉﺴﺪ ﻛﻠﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻄﺄ ﻭﻳﻌﺎﻣﻞ ﺍﳉﺴﺪ ﻛﻠﻪ ﻛﻮﺣﺪﺓ ﻭﺍﺣﺪﺓ .ﺇﻬﻧﺎ ﺭﺍﺑﻄﺔ ﺍﻟﺪﻳﻦ. ﻟﻘﺪ ﺣﺼﻞ ﺧﻼﻑ ﺑﲔ ﺃﺣﺪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺃﺣﺪ ﺍﻷﻧﺼﺎﺭ ...ﻓﻘﺎﻝ ﺍﳌﻬﺎﺟﺮﻱ ﻳﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ ﻭﻗﺎﻝ ﻳﺎ ﻟﻸﻧﺼﺎﺭﻱ ﻟﻸﻧﺼﺎﺭ ..ﻓﻤﺎﺫﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﺩﻋﻮﻫﺎ ﻓﺈﻬﻧﺎ ﻣﻨﺘﻨﺔ((. ﻻ ﺣﻈﻮﺍ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻓﻴﻬﻢ ﺍﻟﻘﺮﺷﻲ ﻭﻏﲑﻩ ،ﻭﺍﻷﻧﺼﺎﺭ ﻓﻴﻬﻢ ﺍﳋﺰﺭﺟﻲ ﻭﺍﻷﻭﺳﻲ ﻭﻏﲑﻫﻢ ..ﻣﺎ ﺗﻨﺎﺩﻯ ﻫﺆﻻﺀ ﺑﺎﻵﺑﺎﺀ ﻭﻻ ﺑﺎﻷﺟﺪﺍﺩ ﻭﻻ ﺑﺎﻟﻘﻮﻣﻴﺔ ﺑﻞ ﺑﺼﻔﺘﲔ ﲪﻴﺪﺗﲔ ..ﺍﳍﺠﺮﺓ ﻭﺍﻟﻨﺼﺮﺓ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺭﻏﻢ ﺫﻟﻚ ﱂ ﻳﻘﺒﻠﻬﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻋﺘﱪﻫﺎ ﺩﻋﻮﻯ ﺟﺎﻫﻠﻴﺔ ﻣﻨﺘﻨﺔ ﻓﻜﻴﻒ ﲟﻦ ﻳﻨﺎﺩﻱ ﺑﺎﻟﻘﻮﻣﻴﺔ ﺃﻭ ﺍﻟﻮﻃﻨﻴﺔ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻ ﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) )) ( ٧١ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ(( .٣- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﺸﻤﻞ ﺍﳍﺪﻯ ﺃﻗﻮﺍﻣﺎ ﻭﺃﺟﻴﺎﻻ ﺑﻼ ﺣﺪﻭﺩ ﻣﻦ ﺯﻣﺎﻥ ﺃﻭ ﻣﻜﺎﻥ ؛ ﻭﻳﺸﻤﻞ ﻣﺎ ﻳﻬﺪﻳﻬﻢ ﺇﻟﻴﻪ ﻛﻞ ﻣﻨﻬﺞ ﻭﻛﻞ ﻃﺮﻳﻖ ،ﻭﻛﻞ
ﺧﲑ ﻳﻬﺘﺪﻱ ﺇ ﻟﻴﻪ ﺍﻟﺒﺸﺮ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ . ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﺎﱂ ﺍﻟﻀﻤﲑ ﻭﺍﻟﺸﻌﻮﺭ ،ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﱵ ﻻ ﺗﻌﻘﻴﺪ ﻓﻴﻬﺎ ﻭﻻ ﻏﻤﻮﺽ ،ﻭﺍﻟﱵ ﺗﻄﻠﻖ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﺛﻘﺎﻝ ﺍﻟﻮﻫﻢ ﻭﺍﳋﺮﺍﻓﺔ ، ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﻇﺎﻫﺮ ﺍﻹﻧﺴﺎﻥ ﻭﺑﺎﻃﻨﻪ ،ﻭﺑﲔ ﻣﺸﺎﻋﺮﻩ ﻭﺳﻠﻮﻛﻪ ،ﻭﺑﲔ ﻋﻘﻴﺪ ﺗﻪ ﻭﻋﻤﻠﻪ ،ﻓﺈﺫﺍ ﻫﻲ ﻛﻠﻬﺎ ﻣﺸﺪﻭﺩﺓ ﺇﱃ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﺍﻟﱵ ﻻ ﺗﻨﻔﺼﻢ ،ﻣﺘﻄﻠﻌﺔ ﺇﱃ ﺃﻋﻠﻰ ﻭﻫﻲ ﻣﺴﺘﻘﺮﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻭﺇﺫﺍ ﺍﻟﻌﻤﻞ ﻋﺒﺎﺩﺓ ﻣﱴ ﺗﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﺇﱃ ﺍﷲ ،ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﺘﺎﻋﺎ ﻭﺍﺳﺘﻤﺘﺎﻋﺎ ﺑﺎﳊﻴﺎﺓ . ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﺎﱂ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺎﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍ ﻟﻄﺎﻗﺔ ،ﻓﻼ ﺗﺸﻖ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺣﱴ ﲤﻞ ﻭﺗﻴﺄﺱ ﻣﻦ ﺍﻟﻮﻓﺎﺀ .ﻭﻻ ﺗﺴﻬﻞ ﻭﺗﺘﺮﺧﺺ ﺣﱴ ﺗﺸﺒﻊ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺮﺧﺎﻭﺓ ﻭﺍﻻﺳﺘﻬﺘﺎﺭ .ﻭﻻ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻘﺼﺪ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺣﺪﻭﺩ ﺍﻻﺣﺘﻤﺎﻝ . ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ :ﺃﻓﺮﺍﺩﺍ ﻭﺃﺯﻭﺍﺟﺎ ،ﻭﺣﻜﻮﻣﺎﺕ ﻭﺷﻌﻮﺑﺎ ،ﻭﺩﻭﻻ ﻭﺃﺟﻨﺎﺳﺎ ، ﻭﻳﻘﻴﻢ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﻮﻃﻴﺪﺓ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﱵ ﻻ ﺗﺘﺄﺛﺮ ﺑﺎﻟﺮﺃﻱ ﻭﺍﳍﻮﻯ ،ﻭﻻ ﲤﻴﻞ ﻣﻊ ﺍﳌﻮﺩﺓ ﻭﺍﻟﺸﻨﺂﻥ ؛ ﻭﻻ ﺗﺼﺮﻓﻬﺎ ﺍﳌﺼﺎﱀ ﻭﺍﻷﻏﺮﺍﺽ .ﺍﻷﺳﺲ ﺍﻟﱵ ﺃﻗﺎﻣﻬﺎ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﳋﻠﻘﻪ ،ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺧﻠﻖ ،ﻭﺃﻋﺮﻑ ﲟﺎ ﻳﺼﻠﺢ ﳍﻢ ﰲ ﻛﻞ ﺃﺭﺽ ﻭﰲ ﻛﻞ ﺟﻴﻞ ،ﻓﻴﻬﺪﻳﻬﻢ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻭﻧﻈﺎﻡ ﺍﳌﺎﻝ ﻭﻧﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻧﻈﺎﻡ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﺪﻭﱄ ﺍﻟﻼﺋﻖ ﺑﻌﺎﱂ ﺍﻹﻧﺴﺎﻥ . ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﺗﺒﲏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﲨﻴﻌﻬﺎ ﻭﺍﻟﺮﺑﻂ ﺑﻴﻨﻬﺎ ﻛﻠﻬﺎ ،ﻭﺗﻌﻈﻴﻢ ﻣﻘﺪﺳﺎﻬﺗﺎ ﻭﺻﻴﺎﻧﺔ ﺣﺮﻣﺎﻬﺗﺎ ﻓﺈﺫﺍ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﲜﻤﻴﻊ ﻋﻘﺎﺋﺪﻫﺎ ﺍﻟﺴﻤﺎﻭﻳﺔ ﰲ ﺳﻼﻡ ﻭﻭﺋﺎﻡ ))ﻭﻳﺒﺸﺮ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻥ ﳍﻢ ﺃﺟﺮﺍ ﻛﺒﲑﺍ ،ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﺃﻋﺘﺪﻧﺎ ﳍﻢ ﻋﺬﺍﺑﺎ ﺃﻟﻴﻤﺎ(( ﻓﻬﺬﻩ ﻫﻲ ﻗﺎﻋﺪﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﳉﺰﺍﺀ .ﻓﻌﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﻘﻴﻢ ﺑﻨﺎﺀﻩ .ﻓﻼ ﺇﳝﺎﻥ ﺑﻼ ﻋﻤﻞ ،ﻭﻻ ﻋﻤﻞ ﺑﻼ ﺇﳝﺎﻥ .ﺍﻷﻭﻝ ﻣﺒﺘﻮﺭ ﱂ ﻳﺒﻠﻎ ﲤﺎﻣﻪ ،ﻭﺍﻟﺜﺎﱐ ﻣﻘﻄﻮﻉ ﻻ ﺭﻛﻴﺰﺓ ﻟﻪ .ﻭﻬﺑﻤﺎ ﻣﻌﺎ ﺗﺴﲑ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻟﱵ ﻫﻲ ﺃﻗﻮﻡ . . ﻭﻬﺑﻤﺎ ﻣﻌﺎ ﺗﺘﺤﻘﻖ ﺍﳍﺪﺍﻳﺔ ﻬﺑﺬﺍ ﺍﻟﻘﺮﺁﻥ . ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﻬﺘﺪﻭﻥ ﻬﺑﺪﻱ ﺍﻟﻘﺮﺁﻥ ،ﻓﻬﻢ ﻣﺘﺮﻭﻛﻮﻥ ﳍﻮﻯ ﺍﻹﻧﺴﺎﻥ .ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺠﻮﻝ ﺍﳉﺎﻫﻞ ﲟﺎ ﻳﻨﻔﻌﻪ ﻭﻣﺎ ﻳﻀﺮﻩ ، ﺍﳌﻨﺪﻓﻊ ﺍﻟﺬﻱ ﻻ ﻳﻀﺒﻂ ﺍﻧﻔﻌﺎﻻﺗﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺍﻟﺸﺮ ﻟﻪ :ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٧٢ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻋﺒﺎﺩ ﺍﷲ :ﻛﺎﻥ ﻣﻦ ﻫﺪﻱ ﻧﺒﻴﻜﻢ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻗﺮﺍﺀﺓ ﺳﻮﺭ ﺍﳌﺴﺒﺤﺎﺕ ،ﻭﺧﺎﺻﺔ ﺳﻮﺭﺓ ) ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ ( ،ﰲ ﺍﺠﻤﻟﺎﻣﻊ ﺍﻟﻌﻈﺎﻡ ﻛﺎﳉﻤﻌﺔ ﻭﺍﻟﻌﻴﺪ؛ ﻭﳘﺎ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ﻭﺫﻟﻚ ﳌﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺟﻠﻲ ﺍﳊﻜﻢ ﻭﺍﻷﺣﻜﺎﻡ؛ ﻭﺍﳌﻮﺍﻋﻆ ،ﻭﺍﻟﺘﺬﻛﺮﺓ ﻷﻫﻞ ﺍﻹﺳﻼﻡ ﲜﻠﻴﻞ ﺍﻹﻧﻌﺎﻡ ،ﻭﺣﻘﻮﻕ ﺍﳌﻠﻚ ﺍﻟﻘﺪﻭﺱ ﺍﻟﺴﻼﻡ.ﻭﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ ﺍﻓﺘﺘﺤﺖ ﺑﻘﻮﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ) :ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ ( ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ .١:ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ)) :ﻣﻦ ﻗﺎﻝ :ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﲝﻤﺪﻩ ﰲ ﻳﻮﻡ ﻣﺎﺋﺔ ﻣﺮﺓ ﺣﻄﺖ ﺧﻄﺎﻳﺎﻩ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻞ ﺯﺑﺪ ﺍﻟﺒﺤﺮ(( .ﻭﰲ
ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ)) :ﻣﻦ ﺳﺒﺢ ﺍﷲ ﰲ ﻳﻮﻡ ﻣﺎﺋﺔ ﺗﺴﺒﻴﺤﺔ ﻛﺘﺒﺖ ﻋﻨﻪ ﺃﻟﻒ ﺣﺴﻨﺔ ﻭﺣﻂ ﻋﻨﻪ ﺃﻟﻒ ﺧﻄﻴﺌﺔ(( .ﻭﺃﺧﱪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﺼﺪﻗﺔ ﺑﺎﳌﺎﻝ ،ﻭﺧﺎﺻﺔ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ ﻻ ﻣﺎﻝ ﳍﻢ ﻓﻘﺎﻝ)) :ﺇﻥ ﺑﻜﻞ ﺗﺴﺒﻴﺤﺔ ﺻﺪﻗﺔ(( .ﻭﺃﺧﱪ ﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﻜﺒﲑ ﻭﺍﻟﺘﺤﻤﻴﺪ ﺩﺑﺮ ﺍﻟﺼﻠﻮﺍﺕ ﳑﺎ ﻳﻠﺤﻖ ﺑﻪ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ ﻗﺼﱠﺮ ﻓﻴﻪ ﺃﻭ ﺟﻬﻠﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﺪﻗﺎﺕ ،ﻭﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﳜﻔﻒ ﺍﻵﻻﻡ ﻭﻳﻠﻄﻒ ﺍﳌﺸﺎﻕ ﺍﻟﻌﻈﺎﻡ ،ﻛﻤﺎ ﺃﺭﺷﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻃﻤﺔ ﻭﻋﻠﻴﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﻳﻘﻮﻻ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ،ﻭﻗﺎﻝ)) :ﻫﻮ ﺧﲑ ﻟﻜﻤﺎ ﻣﻦ ﺧﺎﺩﻡ(( .ﻓﻬﻦ ﻛﻠﻤﺎﺕ ﻳﺴﲑﺓ ﻭﺃﺟﻮﺭﻫﻦ ﻛﺜﲑﺓ ،ﻭﻟﻜﻦ ﻻ ﻳﻘﻮﳍﻦ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻘﻮﻡ؛ ﻷﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﰐ ﺃﺣﺪﻫﻢ ﻓﻴﻠﻘﻲ ﻋﻠﻴﻪ ﺍﻟﻨﻮﻡ. ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ :ﻭﳌﺎ ﻧﺰﻟﺖ) :ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ ( ،ﻗﺎﻝ ﺍﻟﻨﱯ )) :ﺍﺟﻌﻠﻮﻫﺎ ﰲ ﺳﺠﻮﺩﻛﻢ(( ،ﻭﻛﺎﻥ ﻳﻜﺜﺮ ﺃﻥ ﻳﻘﻮﻝ ﰲ ﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ)) :ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ،ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ(( ،ﻳﺘﺄﻭﻝ ﺍﻟﻘﺮﺁﻥ؛ ﺃﻱ ﻳﻔﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﺮﲪﻦ. ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ :ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ) :ﺍﻟﺬﻱ ﺧﻠﻖ ﻓﺴﻮﻯ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ .[٢:ﺃﻱ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ ﻭﺍﺧﺘﺼﻪ ﲟﺎ ﻓﻀﻞ ﺑﻪ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﺘﻜﺮﱘ ،ﻭﺃﻋﻈﻢ ﺫﻟﻚ ﺃﻥ ﻫﺪﺍﻩ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ ،ﻭﺃﺭﺷﺪﻩ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ، ﺍﳌﻮﺻﻞ ﺇﱃ ﺭﺿﻮﺍﻧﻪ ﻭﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺃﻳﻀﺎ ﺧﻠﻖ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﺎ ﰲ ﻏﺎﻳﺔ ﻣﻦ ﺍﻹﺗﻘﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ،ﺻﻨﻊ ﺍﷲ ﺍﻟﺬﻱ ﺃﺗﻘﻦ ﻛﻞ ﺷﻲﺀ. ﻭﻗﻮﻟﻪ) :ﻭﺍﻟﺬﻱ ﻗﺪﺭ ﻓﻬﺪﻯ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ .[٣:ﺃﻱ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﲟﻘﺎﺩﻳﺮ ﻣﻀﺒﻮﻃﺔ ﻭﳊﻜﻢ ﳏﻜﻤﺔ ،ﻓﻘﺪﺭ ﺳﺒﺤﺎﻧﻪ ﺗﻘﺪﻳﺮﹰﺍ ﺗﺘﺒﻌﻪ ﲨﻴﻊ ﺍﳌﻘﺪﺭﺍﺕ ،ﻭﻫﺪﻯ ﺇﱃ ﺫﻟﻚ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺗﻠﻚ ﻫﺪﺍﻳﺔ ﻋﺎﻣﺔ ﻣﻀﻤﻮﻬﻧﺎ ﺃﻧﻪ ﻫﺪﻯ ﻛﻞ ﳐﻠﻮﻕ ﳌﺼﻠﺤﺘﻪ ،ﻭﺗﺬﻛﺮ ﺍﻟﻌﺒﺎﺩ ﲜﻼﺋﻞ ﻧﻌﻤﻪ ،ﻭﻋﻤﻮﻡ ﻓﻀﻠﻪ ،ﻭﻭﺍﺳﻊ ﺭﲪﺘﻪ. ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ) :ﻭﺍﻟﺬﻱ ﺃﺧﺮﺝ ﺍﳌﺮﻋﻰ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ .[٤:ﺃﻱ ﲟﺎ ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎ ًﺀ ﺭﺯﻗﹰﺎ ﻟﺴﺎﺋﺮ ﺍﻷﺣﻴﺎﺀ ،ﻓﺄﻧﺒﺖ ﺑﻪ ﺃﺻﻨﺎﻑ ﺍﻟﻨﺒﺎﺗﺎﺕ ،ﻭﺃﺧﺮﺝ ﺑﻪ ﻣﻦ ﻛﻞ ﺍﻟﺜﻤﺮﺍﺕ ،ﻓﺮﺗﻊ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﲨﻴﻊ ﺍﳊﻴﻮﺍﻧﺎﺕ ،ﻓﻜﺎﻥ ﺫﻟﻚ ﻣﻦ ﺳﺎﺑﻎ ﺃﻥ ﺍﺳﺘﻜﻤﻞ ﻣﺎ ﻗﺪﺭ ﻟﻪ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻨﻤﻮ ﻭﺍﻻﺳﺘﻮﺍﺀ ﻳﺴﺮ ﻟﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻣﺎ ﺃﻟﻮﻯ ﻧﺒﺎﺗﻪ ﻭﻭﺿﺢ ﻋﺸﺒﻪ) :ﻓﺠﻌﻠﻪ ﻏﺜﺎ ًﺀ ﺃﺣﻮﻯ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ .[٥:ﺃﻱ ﻗﺪ ﺍﺳﻮﺩ ﻓﺄﺻﺒﺢ ﻫﺸﻴﻤﹰﺎ ﺗﺬﺭﻭﻩ ﺍﻟﺮﻳﺎﺡ؛ ﻭﻛﺎﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻣﻘﺘﺪﺭﺍﹰ ،ﻭﻫﻜﺬﺍ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ﻋﻤﺮﻫﺎ ﻣﻌﻬﻢ ﻭﻋﻤﺮﻫﻢ ﻓﻴﻬﺎ ﻋﻤﺮ ﻫﺬﺍ ﺍﻟﻨﺒﺎﺕ ،ﻓﻤﺎ ﺗﻜﺎﺩ ﲡﺘﻤﻊ ﻭﲢﻠﻮ ﻓﻴﻬﺎ ﺍﳌﺘﻌﺔ ﺇﻻ ﻭﻗﺪ ﺻﺎﺭﺕ ﺇﱃ ﺷﺘﺎﺕ، ﻭﻛﻢ ﰲ ﺫﻟﻚ ﻣﻦ ﺑﻠﻴﻎ ﺍﻟﻌﱪ ﻭﺍﻟﻌﻈﺎﺕ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٧٣ﺳﻮﺭﺓ ﺍﻻﻋﻠﻰ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻭﻣﻦ ﻧﻌﻢ ﺍﷲ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻭﻧﺒﻴﻪ ﻭﺍﳌﺆﻣﻨﲔ ﺑﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ) :ﺳﻨﻘﺮﺋﻚ ﻓﻼ ﺗﻨﺴﻰ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ .[٦:ﺃﻱ ﺳﻨﺤﻔﻆ ﻣﺎ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻧﻮﻋﻴﻪ ﻗﻠﺒﻚ ﻋﻠﻰ ﺃﻣﻴﺘﻚ ﻓﻼ ﺗﻨﺴﻰ ﻣﻨﻪ ﺷﻴﺌﺎﹰ؛ ﻓﺒﺸﺮﻩ ﺍﷲ ﺑﺄﻧﻪ ﺳﻴﻌﻠﻤﻪ ﻋﻠﻤﹰﺎ ﻻ ﻳﻨﺴﺎﻩ ،ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺃﻭﻝ ﺍﻟﻮﺣﻲ ﺇﺫﺍ ﻗﺮﺃ ﻋﻠﻴﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﻮﺣﻲ ﳛﺮﻙ ﺷﻔﺘﻴﻪ ﻓﻴﻘﺮﺃ ﻣﻊ ﺟﱪﻳﻞ ﺧﺸﻴﺔ ﺍﻟﻨﺴﻴﺎﻥ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ) :ﻻ ﲢﺮﻙ ﺑﻪ ﻟﺴﺎﻧﻚ ﻟﺘﻌﺠﻞ ﺑﻪ ﺇﻥ ﻋﻠﻴﻨﺎ ﲨﻌﻪ ﻭﻗﺮﺀﺍﻧﻪ ﻓﺈﺫﺍ ﻗﺮﺃﻧﺎﻩ ﻓﺎﺗﺒﻊ ﻗﺮﺀﺍﻧﻪ ﰒ ﺇﻥ ﻋﻠﻴﻨﺎ ﺑﻴﺎﻧﻪ (]ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ .[١٩- ١٦:ﻓﺄﻭﺣﻰ ﻟﻪ ﺗﻌﺎﱃ ﺃﻥ ﻳﺴﺘﻤﻊ ﻭﻳﻨﺼﺖ ﳉﱪﻳﻞ ﺣﲔ ﻳﺘﻠﻮ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ، ﻭﻭﻋﺪﻩ ﺃﻥ ﳚﻤﻌﻪ ﻟﻪ ﰲ ﺻﺪﺭﻩ ﰒ ﻳﻘﺮﺃﻩ ﻓﻼ ﻳﻨﺴﻰ ﻣﻨﻪ ﺷﻴﺌﺎﹰ ،ﻭﻗﺪ ﺻﺪﻕ ﺳﺒﺤﺎﻧﻪ ﻋﺒﺪﻩ ﻭﺃﳒﺰ ﻭﻋﺪﻩ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ) :ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺇﻧﻪ ﻳﻌﻠﻢ ﺍﳉﻬﺮ ﻭﻣﺎ ﳜﻔﻰ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ .[٧:ﻓﺎﳌﻌﲎ ﺃﻧﻚ ﻻ ﺗﻨﺴﻰ ﺇﻻ ﻣﺎ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺔ ﺍﷲ ﺃﻥ ﻳﻨﺴﻴﻚ ﺇﻳﺎﻩ ﳌﺼﻠﺤﺔ ﻭﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ؛ ﻟﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻨﺴﻮﺧﹰﺎ ﺃﻭ ﻣﺒﺪ ﹰﻻ ﲞﲑ ﻣﻨﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ:
)ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ ﺀﺍﻳﺔ ﺃﻭ ﻧﻨﺴﻬﺎ ﻧﺄﺕ ﲞﲑ ﻣﻨﻬﺎ ﺃﻭ ﻣﺜﻠﻬﺎ (]ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ.[١٠٦: ﻼ ﺇﻻ ﻣﻌﻠﻘﺎ ﺑﺎﳌﺸﻴﺌﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) :ﻭﻻ ﺗﻘﻮﻟﻦ ﻟﺸﻰﺀ ﺇﱐ ﻭﰲ ﺿﻤﻦ ﺫﻟﻚ ﺗﻌﻠﻴﻢ ﻟﻜﻞ ﻣﺴﻠﻢ ﺃﻥ ﻻ ﻳﻌﺪ ﺑﺸﻲﺀ ﻣﺴﺘﻘﺒ ﹰ ﻓﺎﻋﻞ ﺫﻟﻚ ﻏﺪﹰﺍ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ (]ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ .[٢٤- ٢٣:ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﻳﺼﻠﺢ ﻋﺒﺎﺩﻩ ،ﻭﻗﺪ ﻫﺪﺍﻫﻢ ﳌﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ ﻭﻓﻼﺣﻬﻢ ﰲ ﻣﻌﺎﺷﻬﻢ ﻭﻣﻌﺎﺩﻫﻢ ،ﻭﻳﻌﻠﻢ ﻟﺬﻟﻚ ﺳﺮﺍﺋﺮﻫﻢ ﻭﻋﻼﻧﻴﺘﻬﻢ ،ﻭﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﺿﻤﺎﺋﺮﻫﻢ ،ﻭﰲ ﺫﻟﻚ ﺣﺚ ﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﺼﺪﻭﺭ ،ﻭﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻨﺼﺢ ﻟﻠﻌﺒﺎﺩ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺭ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ) :ﻭﻧﻴﺴﺮﻙ ﻟﻠﻴﺴﺮﻯ (]ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ .[٨:ﻓﻬﺬﻩ ﺑﺸﺎﺭﺓ ﺃﺧﺮﻯ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻴﺴﺮ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻴﺴﺮﻯ ﰲ ﲨﻴﻊ ﺃﻣﻮﺭﻩ ،ﻭﳚﻌﻞ ﺩﻳﻨﻪ ﻭﺷﺮﻋﻪ ﲰﺤﹰﺎ ﻣﻴﺴﺮﺍﹰ ،ﻭﻗﺪ ﻭﻓﱠﻰ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﺬﻟﻚ ﻓﺸﺮﻉ ﻟﻠﻤﺴﻠﻢ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺎﹰ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍﹰ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻴﻮﻣﺊ ﺑﺮﺃﺳﻪ ﺇﳝﺎﺀً ،ﻭﺷﺮﻉ ﺍﻟﺼﻴﺎﻡ ﻟﻠﺼﺤﻴﺢ ﺍﳌﻘﻴﻢ ﺍﻟﻘﺎﺩﺭ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﺮﻳﻀﺎ ﺃﻭ ﻋﻠﻰ ﺳﻔﺮ ﻓﻌﺪﺓ ﻣﻦ ﺃﻳﺎﻡ ﺁﺧﺮ ،ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﺼﻴﺎﻡ ﻟﻜﱪ ﺃﻭ ﻣﺮﺽ ﻻ ﻳﺮﺟﻰ ﺑﺮﺅﻩ ﻓﻴﻄﻌﻢ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﻣﺴﻜﻴﻨﺎﹰ ،ﻭﺷﺮﻉ ﺍﷲ ﺍﻟﺘﻴﻤﻢ ﳌﻦ ﱂ ﳚﺪ ﻣﺎ ﻳﺘﻄﻬﺮ ﺑﻪ ﺃﻭ ﻋﺠﺰ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻟﻪ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﺻﻠﻰ ﻋﻠﻰ ﺣﺴﺐ ﺣﺎﻟﻪ ،ﻭﻫﻜﺬﺍ ﻛﻞ ﺩﻳﻦ ﺍﷲ ﻣﻴﺴﺮ ﻟﻴﺲ ﻓﻴﻪ ﻋﺴﺮ ) ﻭﻣﺎ ﺟﻌﻞ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﺪﻳﻦ ﻣﻦ ﺣﺮﺝ (]ﺳﻮﺭﺓ ﺍﳊﺞ ) .[٧٨:ﻳﺮﻳﺪ ﺍﷲ ﺑﻜﻢ ﺍﻟﻴﺴﺮ ﻭﻻ ﻳﺮﻳﺪ ﺑﻜﻢ ﺍﻟﻌﺴﺮ (]ﺍﻟﺒﻘﺮﺓ ) .[١٨٥:ﻳﺮﻳﺪ ﺍﷲ ﻟﻴﺒﲔ ﻟﻜﻢ ﻭﻳﻬﺪﻳﻜﻢ ﺳﻨﻦ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻭﻳﺘﻮﺏ ﻋﻠﻴﻜﻢ ﻭﺍﷲ ﻋﻠﻴﻢ ﺣﻜﻴﻢ ﻭﺍﷲ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻮﺏ ﻋﻠﻴﻜﻢ ﻭﻳﺮﻳﺪ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﺸﻬﻮﺍﺕ ﺃﻥ ﻼ ﻋﻈﻴﻤﹰﺎ ﻳﺮﻳﺪ ﺍﷲ ﺃﻥ ﳜﻔﻒ ﻋﻨﻜﻢ ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻔﹰﺎ (]ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ.[٢٨- ٢٦: ﲤﻴﻠﻮﺍ ﻣﻴ ﹰ ﻓﺎﺷﻜﺮﻭﺍ ﺍﷲ ﻋﻠﻰ ﺃﻥ ﺧﻠﻘﻜﻢ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ ،ﻭﺃﺭﺳﻞ ﻟﻜﻢ ﺧﲑ ﺧﻠﻘﻪ ﳏﻤﺪﹰﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ،ﻭﻫﺪﺍﻛﻢ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ ،ﻭﻭﻋﺪﻛﻢ ﻋﻠﻰ ﺫﻟﻚ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ﻭﺭﺿﻮﺍﻧﻪ ،ﻭﻫﻮ ﺍﻟﺮﺏ ﺍﻟﻜﺮﱘ ..ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٧٤ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻋﺒﺎﺩ ﺍﷲ :ﺳﺒﻖ ﻟﻨﺎ ﺃﻥ ﻋﺮﻓﻨﺎ
ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻳﻨﺤﺼﺮﻭﻥ ﻓﻴﻤﻦ ﻛﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻵﻳﺎﺕ ﺍﻷﻭﱃ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺍﻟﱵ ﻣﺎ ﺯﻟﻨﺎ ﻣﻌﻬﺎ ﻣﻨﺬ ﻓﺘﺮﺓ ،ﻭﻗﺪ ﺍﻧﺘﻬﻴﻨﺎ ﻣﻦ ﺍﻟﺼﻔﺘﲔ ﺍﻷﻭﻟﻴﲔ ﻣﻨﻬﺎ ،ﻭﺳﻨﻜﻮﻥ ﺍﻟﻴﻮﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻗﺪّﺭ ﻣﻊ ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ، ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ) :ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺯ ﺍﺩﻬﺗﻢ ﺇﳝﺎﻧﹰﺎ ﻭﻋﻠﻰ ﺭﻬﺑﻢ ﻳﺘﻮﻛﻠﻮﻥ(. ﻋﺒﺎﺩ ﺍﷲ: ﺇﻥ ﺍﻷﻣﺮ ﻛﻠﻪ ﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻓﻴﻪ ﺷﻲﺀ ﺍﻟﺒﺘﺔ ،ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻫﻮ ﺗﺴﻠﻴﻢ ﺍﻷﻣﺮ ﻣﻨﻪ ﻭﻟﻪ ،ﻭﻋﺰﻝ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻋﻦ ﻣﻨﺎﺯﻋﺔ ﻣﺎﻟﻜﻪ ،ﻭﺍﻋﺘﻤﺎﺩﻩ ﻋﻠﻴﻪ ﻓﻴﻪ ﻭﺧﺮﻭﺟﻪ ﻋﻦ ﺗﺼﺮﻓﻪ ﺑﻨﻔﺴﻪ ﻭﺣﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻭﻛﻮﻧﻪ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﺩﻭﻥ ﻧﻔﺴﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﻘﺼﻮﺩ ﺍﻟﺘﻮﻛﻞ ﻓﺈﺫﺍ ﻋﺰﻝ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻋﻦ ﻣﻘﺎﻡ ﺍﳌﺘﻮﻛﻞ ﻋﺰﳍﺎ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ. ﻭﻗﺪ ﺧﺎﻃﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﺘﺎﺑﻪ ﺧﻮﺍﺹ ﺧﻠﻘﻪ ﻭﺃﻗﺮﻬﺑﻢ ﺇﻟﻴﻪ ﻭﺃﻛﺮﻣﻬﻢ ﻋﻠﻴﻪ ﻭﺷﺮﻁ ﰲ ﺇﳝﺎﻬﻧﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻮﻛﻠﲔ. ﻭﺍﳌﻌﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﻳﻌﺪﻡ ﻋﻨﺪ ﻋﺪﻣﻪ ،ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﺘﻔﺎﺀ ﺍﻹﳝﺎﻥ ﻋﻨﺪ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺘﻮﻛﻞ ،ﻓﻤﻦ ﻻ ﺗﻮﻛﻞ ﻟﻪ ﻻ ﺇﳝﺎﻥ ﻟﻪ. ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺷﺮﻁ ﰲ ﺇﳝﺎﻥ ﺧﻮﺍﺹ ﺧﻠﻘﻪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻮﻛﻠﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ: )ﻭﻋﻠﻰ ﺍﷲ ﻓﺘﻮﻛﻠﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ( ﻭﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ) :ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺆﻣﻨﻮﻥ( ﻭﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ) :ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺯﺍﺩﻬﺗﻢ ﺇﳝﺎﻧﹰﺎ ﻭﻋﻠﻰ ﺭﻬﺑﻢ ﻳﺘﻮﻛﻠﻮﻥ(
ﻓﺪﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﺳﺒﻖ ﻋﻠﻰ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻳﻨﺤﺼﺮﻭﻥ ﰲ ﻣﻦ ﻛﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺎﺕ. ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﺎﻗﺒﺔ ﺍﻟﺘﻮﻛﻞ ﻭﻓﻀﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ) :ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜﻢ ﻓﺎﺧﺸﻮﻫﻢ ﻓﺰﺍﺩﻫﻢ ﺇﳝﺎﻧﹰﺎ ﻭﻗﺎﻟﻮﺍ ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ﻓﺎﻧﻘﻠﺒﻮﺍ ﺑﻨﻌﻤﺔ ﻣﻦ ﺍﷲ ﻭﻓﻀﻞ ﱂ ﳝﺴﺴﻬﻢ ﺳﻮﺀ ﻭﺍﺗﺒﻌﻮﺍ ﺭﺿﻮﺍﻥ ﺍﷲ ﻭﺍﷲ ﺫﻭ ﻓﻀﻞ ﻋﻈﻴﻢ( ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ) :ﻭﻣﻦ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﻬﻮ ﺣﺴﺒﻪ(. ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ – ﺣﺪﻳﺚ ﺍﻟﺴﺒﻌﲔ ﺃﻟﻔﹰﺎ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ،ﻭﻫﻮ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺻﻔﺘﻬﻢ)) :ﻻ ﻳﺴﺘﺮﻗﻮﻥ ﻭﻻ ﻳﻜﺘﻮﻭﻥ ﻭﻻ ﻳﺘﻄﲑﻭﻥ ﻭﻋﻠﻰ ﺭﻬﺑﻢ ﻳﺘﻮﻛﻠﻮﻥ((. ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻳﻀﹰﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﺃﻧﺲ ﺍﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ)) :ﻣﻦ ﻗﺎﻝ – ﺃﻱ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ – ﺑﺴﻢ ﺍﷲ ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺍﷲ ،ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ،ﻳﻘﺎﻝ ﻟﻪ :ﻫُﺪﻳﺖ ﻭﻭﻗﻴﺖ ﻭﻛﹸﻔﻴﺖ ،ﻓﻴﻘﻮﻝ ﺷﻴﻄﺎﻧﻪ ﻟﺸﻴﻄﺎﻥ ﺁﺧﺮ :ﻛﻴﻒ ﻟﻚ ﺑﺮﺟﻞ ﻗﺪ ﻫُﺪﻱ ﻭﻭﻗﻲ ﻭﻛﹸﻔﻲ((. ﻭﺃﺳﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﳚﻌﻠﲏ ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﺍﳌﺘﻮﻛﻠﲔ ﺣﻖ ﺍﻟﺘﻮﻛﻞ .ﺁﻣﲔ. ) ( ٧٥ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻋﺒﺎﺩ ﺍﷲ :ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﺧﺮ ﺻﻔﺘﲔ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ ﰲ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ) :ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﳑﺎ
ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ( ﻭﻫﺎﺗﺎﻥ ﺍﻟﺼﻔﺘﺎﻥ ﻻ ﳛﺼﻞ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﻘﻠﺐ ﺇﻻ ﻬﺑﻤﺎ .ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﻛﻞ ﺻﻔﺔ ﻳﺪﻝ ﺳﻴﺎﻕ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﻘﻠﺐ ﻻ ﳛﺼﻞ ﺇﻻ ﺑﺎﻹﺗﻴﺎﻥ ﻬﺑﺎ ،ﻭﺃﻣﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻒ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻬﻧﻢ ﻳﻘﻴﻤﻮﻬﻧﺎ ﻭﱂ ﻳﻘﻞ ﺃﻬﻧﻢ ﻳﻔﻌﻠﻮﻥ ﺍﻟﺼﻼﺓ ﺃﻭ ﻳﺄﺗﻮﻥ ﺑﺎﻟﺼﻼﺓ ﻷﻧﻪ ﻻ ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﳎﺮﺩ ﺍﻹﺗﻴﺎﻥ ﺑﺼﻮﺭﻬﺗﺎ ﺍﻟﻈﺎﻫﺮﺓ ،ﻓﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺇﻗﺎﻣﺘﻬﺎ ﻇﺎﻫﺮﹰﺍ ﺑﺈﲤﺎﻡ ﺃﺭﻛﺎﻬﻧﺎ ﻭﺷﺮﻭﻃﻬﺎ ﻭﻭﺍﺟﺒﺎﻬﺗﺎ ﻭﺇﻗﺎﻣﺘﻬﺎ ﺑﺎﻃﻨﺔ ﺑﺈﻗﺎﻣﺔ ﺭﻭﺣﻬﺎ ﻭﻫﻮ ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﻓﻴﻬﺎ ﻭﺗﺪﺑﺮ ﻣﺎ ﻳﻘﻮﻝ ﻭﻳﻨﻔﻊ ﻓﻴﻬﺎ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻫﻲ ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ) :ﺇﻥ ﺍﻟﺼﻼﺓ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ( ﻭﻫﻲ ﺍﻟﱵ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺜﻮﺍﺏ ﻭﻳﺪﺧﻞ ﰲ ﺍﻟﺼﻼﺓ ﻧﻮﺍﻓﻠﻬﺎ ﻭﺭﻭﺍﺗﺒﻬﺎ.
ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ( ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻨﻔﻘﺎﺕ ﺍﻟﻮﺍﺟﺒﺔ ﻛﺎﻟﺰﻛﺎﺓ ﻭﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﺰﻭﺟﺎﺕ ﻭﺍﻷﻗﺎﺭﺏ ﻭﺍﳌﻤﺎﻟﻴﻚ ﻭﳓﻮ ﺫﻟﻚ ﻭﺍﻟﻨﻔﻘﺎﺕ ﺍﳌﺴﺘﺤﺒﺔ ﰲ ﲨﻴﻊ ﻃﺮﻕ ﺍﳋﲑ ،ﻭﱂ ﻳﺬﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺍﳌﻨﻔﻖ ﻋﻠﻴﻪ ﻟﻜﺜﺮﺓ ﺃﺳﺒﺎﺑﻪ ﻭﺗﻨﻮﻉ ﺃﻫﻠﻪ ﻭﻷﻥ ﺍﻟﻨﻔﻘﺔ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻗﺮﺑﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﺗﻰ "ﲟﻦ" ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺘﺒﻌﻴﺾ ﻟﻴﻨﺒﻬﻬﻢ ﺇﱃ ﺃﻧﻪ ﱂ ﻳﺮﺩ ﻣﻨﻬﻢ ﺇﻻ ﺟﺰﺀﹰﺍ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﻏﲑ ﺿﺎﺭ ﳍﻢ ،ﻭﻻ ﻣُﺜﻘﻞ ﺑﻞ ﻳﻨﺘﻔﻌﻮﻥ ﻫﻢ ﺑﺈﻧﻔﺎﻗﻪ ﻭﻳﻨﺘﻔﻊ ﺑﻪ ﺇﺧﻮﺍﻬﻧﻢ ،ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﺭﺯﻗﻨﺎﻫﻢ( ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻜﻢ ﻟﻴﺴﺖ ﺣﺎﺻﻠ ﹰﺔ ﺑﻘﻮﺗﻜﻢ ﻭﻻ ﻣﻠﻜﻜﻢ ،ﻭﺇﳕﺎ ﻫﻲ ﺭﺯﻕ ﺍﷲ ﺍﻟﺬﻱ ﺧﻮﻟﻜﻢ ﻭﺃﻧﻌﻢ ﺑﻪ ﻋﻠﻴﻜﻢ ،ﻓﻜﻤﺎ ﺃﻧﻌﻢ ﻋﻠﻴﻜﻢ ﻭﻓﻀﻠﻜﻢ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻋﺒﺎﺩﻩ ﻓﺎﺷﻜﺮﻭﻩ ﺑﺈﺧﺮﺍﺝ ﺑﻌﺾ ﻣﺎ ﺃﻧﻌﻢ ﺑﻪ ﻋﻠﻴﻜﻢ ﻭﻭﺍﺳﻮﺍ ﺇﺧﻮﺍﻧﻜﻢ ﺍﳌﻌﺪﻣﲔ .ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳُﻌﻠﻢ ﺃﻥ ﺍﷲ ﻃﻴﺐٌ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎﹰ ﻛﻤﺎ ﺭﻭﻯ ﺫﻟﻚ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. ﻓﻠﻮ ﺃﻧﻔﻖ ﻋﺒﺪ ﻣﻦ ﺣﺮﺍﻡ ﻛﺎﻟﺮﺑﺎ ﻭﺍﳌﺎﻝ ﺍﳌﺴﺮﻭﻕ ﻭﺍﳌﻐﺼﻮﺏ ﻭﳓﻮ ﺫﻟﻚ ،ﻟﻮ ﺃﻧﻔﻖ ﻣﻦ ﺍﳌﺎﻝ ﺍﳊﺮﺍﻡ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ ﱂ ﻳﻘﺒﻞ ﻣﻨﻪ ﻭﻛﺎﻥ ﻣﺆﺍﺧﺬﹰﺍ ﺑﻪ ﻭﻣﻌﺬﺑﹰﺎ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﳚﻌﻞ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ ﻣﻦ ﺍﳊﺮﺍﻡ ﻫﺒﺎﺀﹰﺍ ﻣﻨﺜﻮﺭﹰﺍ ﻭﳚﻌﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺣﻼﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ.
ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﳚﻤﻊ ﺍﷲ ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻷﻥ ﺍﻟﺼﻼﺓ ﻣﺘﻀﻤﻨﺔ ﻟﻺﺧﻼﺹ ﻟﻠﻤﻌﺒﻮﺩ ،ﻭﻷﻥ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻨﻔﻘﺔ ﻣﺘﻀﻤﻨﺔ ﻟﻺﺣﺴﺎﻥ ﺇﱃ ﻋﺒﻴﺪﻩ ،ﻓﻌﻨﻮﺍﻥ ﺳﻌﺎﺩﺓ ﺍﻟﻌﺒﺪ ﺇﺧﻼﺻﻪ ﻟﻠﻤﻌﺒﻮﺩ ﻭﺳﻌﻴﻪ ﰲ ﻧﻔﻊ ﺍﳋﻠﻖ .ﻛﻤﺎ ﺃﻥ ﻋﻨﻮﺍﻥ ﺷﻘﺎﻭﺓ ﺍﻟﻌﺒﺪ ﻋﺪﻡ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻣﻨﻪ ،ﻓﻼ ﺇﺧﻼﺹ ﻭﻻ ﺇﺣﺴﺎﻥ ،ﻭﻣﺎ ﺩﻣﻨﺎ ﻧﺘﻜﻠﻢ ﺍﻟﻴﻮﻡ ﻋﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻓﻤﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﻳﻌﺮﻑ ﺃﻥ ﻣﻦ ﺷﻘﺎﻭﺓ ﺍﻟﻌﺒﺪ ﺗﺮﻛﻪ ﻟﻠﺼﻼﺓ ﻭﻣﻨﻌﻪ ﻟﻠﺰﻛﺎﺓ ،ﻓﻼ ﺇﺧﻼﺹ ﻭﻻ ﺇﺣﺴﺎﻥ ﻛﻤﺎ ﺳﺒﻖ ،ﻭﻋﻠﻴﻪ ﻓﻼﺑﺪ ﻣﻦ ﺑﻴﺎﻥ ﺣﻜﻢ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻭﻣﺎ ﻧﻊ ﺍﻟﺰﻛﺎﺓ ﻭﺟﺰﺍﺋﻬﻤﺎ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺫﻛﺮ ﺫﻟﻚ ﺑﺎﻋﺚ ﻟﻠﻤﺤﺎﻓﻈﲔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﲑ ﻭﺍﺭﺩﻉ ﻷﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺮﻳﻀﺔ ﻭﺍﻟﺸﺤﻴﺤﺔ ﻋﻦ ﺍﻟﺒﻐﻲ ﻭﲡﺎﻭﺯ ﺍﳊﺪﻭﺩ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٧٦ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼ ﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﻥ ﺍﻟﺼﻼﺓ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﻫﻲ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﻭﻣﻴﺰﺍﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺧﻼﺹ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﻫﻲ ﺁﻛﺪ ﺍﻷﻋﻤﺎﻝ ﻭﺃﻓﻀﻞ ﺍﳋﺼﺎﻝ ﻭﳓﻦ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻭﺇﻗﺎﻣﺘﻬﺎ ،ﻓﻤﻦ ﻬﺗﺎﻭﻥ ﻬﺑﺎ ﻭﺃﺿﺎﻋﻬﺎ ﻓﻬﻮ ﳌﺎ ﺳﻮﺍﻫﺎ ﻣﻦ ﺩﻳﻨﻪ ﺃﺿﻴﻊ ﻭﳍﺎ ﺃﺭﻓﺾ. ﻭﻗﺪ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻋﺎﻣﺪﹰﺍ ﺟﺎﺣﺪﹰﺍ ﺑﻮﺟﻮﻬﺑﺎ ﻛﺎﻓﺮ ﻳﻘﺘﻞ ﻛﻔﺮﹰﺍ ﻣﺎ ﱂ ﻳﺘﺐ ،ﻭﻫﺬﺍ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ ﺑﲔ ﲨﻴﻊ ﻃﻮﺍﺋﻒ ﺍﳌﺴﻠﻤﲔ :ﺃﻥ ﺍﻟﻌﻤﺪ ﺑﺎﻟﺘﺮﻙ ﺍﳉﺎﺣﺪ ﻟﻠﻮﺟﻮﺏ ﻛﺎﻓﺮ. ﻼ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻳﻨﺎﻟﻮﻥ ﺃﻋﻈﻢ ﺍﻷﺟﺮ ﻼ ﻗﻠﻴ ﹰ ﰒ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺬﻳﻦ ﺃﻛﺮﻣﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﻬﺑﺬﺍ ﺍﻟﺪﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻋﻤ ﹰ ﻟﻮ ﺛﺒﺘﻮﺍ ﻋﻠﻰ ﻣﺎ ﻋُﻬﺪ ﺑﻪ ﺇﻟﻴﻬﻢ ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻭﻛﻠﻔﻮﺍ ﺑﻪ ﻭﻧﻈﺮﻭﺍ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻛﻤﺎ ﺃﻧﻪ ﺗﻜﻠﻴﻒ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﺗﺸﺮﻳﻒ ﳌﺎ ﻳﻨﺘﻈﺮﻫﻢ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﳉﻠﻴﻞ ﻭﺍﻟﻔﻀﻞ ﺍﻟﻌﻤﻴﻢ ﻣﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻜﺮﱘ.ﻓﺎﻟﺼ ﻼﺓ ﲬﺲ ﰲ ﺍﻟﻌﺪ ﻭﲬﺴﻮﻥ ﰲ ﺍﻻﺟﺮ ﻭﺍﻟﺼﻼﺓ ﳍﺎ ﺷﺄﻥ ﻋﻈﻴﻢ ﻭﺍﳌﻔﺮﻁ ﻓﻴﻬﺎ ﻳﻌﺎﻗﺐ ﻋﻘﺎﺑﺎ ﺷﺪﻳﺪﺍ ﻗﺎﻝ ﺗﻌﺎﱃ )ﻓﺨﻠﻒ ﻣﻦ ﺑﻌﺪ ﺧﻠﹾﻒ ﺃﺿﺎﻋﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﺸﻬﻮﺍﺕ ﻓﺴﻮﻑ ﻳﻠﻘﻮﻥ ﻏﻴّﹰﺎ( ﻓﺴﻮﻑ ﻳﻠﻘﻮﻥ ﺟﺰﺍﺀ ﻏﻴّﻬﻢ ﻋﺬﺍﺑﹰﺎ ﻣﻀﺎﻋﻔﹰﺎ ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ ﰲ ﺳﺆﺍﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ﰲ ﺍﳉﻨﺔ ﻟﻠﻤﺠﺮﻣﲔ ﻋﻦ ﺳﺒﺐ ﺳﻠﻜﻬﻢ ﺳﻘﺮ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻨﻬﻢ ﺃﻬﻧﻢ ﺃﺟﺎﺑﻮﺍ ﲟﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻷﺭﺑﻌﲔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ) :ﻣﺎ ﺳﻠﻜﻜﻢ ﰲ ﺳﻘﺮ( ،ﻣﺎ ﺍﻟﺬﻱ ﺃﺩﺧﻠﻜﻢ ﺟﻬﻨﻢ ،ﻣﺎ ﺍﻟﺬﻱ ﺃﺩﺧﻠﻜﻢ ﺍﻟﻨﺎﺭ) ،ﻗﺎﻟﻮﺍ ﱂ ﻧﻚ ﻣﻦ ﺍﳌﺼﻠﲔ ﻭﱂ ﻧﻚ ﻧﻄﻌﻢ ﺍﳌﺴﻜﲔ( ﻻ ﺻﻼﺓ ﻭﻻ ﺯﻛﺎﺓ ،ﻻ ﺇﺧﻼﺹ ﻭﻻ ﺇﺣﺴﺎﻥ )ﻭﻛﻨﺎ ﳔﻮﺽ ﻣﻊ ﺍﳋﺎ ﺋﻀﲔ ﻭﻛﻨﺎ ﻧﻜﺬﺏ ﺑﻴﻮﻡ ﺍﻟﺪﻳﻦ( ﺃﻱ ﻳﻮﻡ ﺍﳉﺰﺍﺀ )ﺣﱴ ﺃﺗﺎﻧﺎ ﺍﻟﻴﻘﲔ( ﺃﻱ ﺣﱴ ﺃﺗﺎﻧﺎ ﺍﳌﻮﺕ )ﻓﻤﺎ ﺗﻨﻔﻌﻬﻢ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ(. ﻧﻌﻢ ،ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚً ﻣﺎ ﺭﻭﺍﻩ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﺍﻷﻭﺳﻂ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﺫﻛﺮ ﺍﻟﺼﻼﺓ ﻳﻮﻣﹰﺎ ﻓﻘﺎﻝ)) :ﻭﻣﻦ ﺣﺎﻓﻆ ﻋﻠﻴﻬﺎ ﻛﺎﻧﺖ ﻟﻪ ﻧﻮﺭﹰﺍ ﻭﺑﺮﻫﺎﻧﺎﹰ ﻭﳒﺎﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻣﻦ ﱂ ﳛﺎﻓﻆ ﻋﻠﻴﻬﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﻧﻮﺭ ﻭﻻ ﺑﺮﻫﺎﻥ ﻭﻻ ﳒﺎﺓ ،ﻭﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻊ ﻗﺎﺭﻭﻥ ﻭﻓﺮﻋﻮﻥ ﻭﻫﺎﻣﺎﻥ ﻭﺃﰊ ﺑﻦ ﺧﻠﻒ(( ﻭﺃﻣﺎ ﻣﺎﻧﻊ ﺍﻟﺰﻛﺎﺓ ﻓﺈﻥ ﺟﺤﺪ ﻭﺟﻮﻬﺑﺎ ﻛﻔﺮ ﻭﺍﺭﺗﺪ ،ﻭﺇﻥ ﱂ ﳚﺤﺪ ﻭﺟﻮﻬﺑﺎ ﻭﺇﳕﺎ ﻣﻨﻌﻬﺎ ﻓﻘﻂ ﻗﻮﺗﻞ ﺣﱴ ﺗﺆﺧﺬ ﻣﻨﻪ ﻭﻟﻮ ﺑﺎﻟﻘﻮﺓ ،ﻭﺇﺫﺍ ﻣﺎﺕ ﻭﱂ ﳜﺮﺝ ﺯﻛﺎﺗﻪ ﻭﱂ ﻳﺘﺐ ﺣﱴ ﺃﺗﺎﻩ ﺍﳌﻮﺕ ﻭﻫﻮ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺠﺰﺍﺀﻩ ﰲ ﺫﻟﻚ ﻳﺒﻴﻨﻪ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ)) :ﻣﺎ ﻣﻦ ﺻﺎﺣﺐ ﺫﻫﺐ ﻭﻻ ﻓﻀﺔ ﻻ ﻳﺆﺩﻱ ﻣﻨﻬﺎ ﺣﻘﻬﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺻُﻔﺤﺖ ﻟﻪ ﺻﻔﺎﺋﺢ ﻣﻦ ﻧﺎﺭ ﻓﹸﺄﲪﻰ ﻋﻠﻴﻬﺎ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﻓﻴﻜﻮﻯ ﻬﺑﺎ ﺟﻨﺒﻪ ﻭﺟﺒﻴﻨﻪ ﻭﻇﻬﺮﻩ، ﻛﻠﻤﺎ ﺑﺮﺩﺕ ﺃﹸﻋﻴﺪﺕ ﻟﻪ ﰲ ﻳﻮﻡ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ﲬﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ﻓﻴُﺮﻯ ﺳﺒﻴﻠﻪ ﺇﻣﺎ ﺇﱃ ﺍﳉﻨﺔ ﻭﺇﻣﺎ ﺇﱃ ﺍﻟﻨﺎﺭ((. ﻭﻳﺮﻯ ﰲ ﺍﳊﺪﻳﺚ ﻣﺜﻞ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺼﺎﺣﺐ ﺍﻹﺑﻞ ﻭﺻﺎﺣﺐ ﺍﻟﻐﻨﻢ ﺇﻥ ﱂ ﳜﺮﺝ ﺯﻛﺎﻬﺗﺎ ،ﻳُﺒﻄﺢ ﳍﺎ ﻓﺘﻨﻄﺤﻪ ﻭﺗﺪﻭﺱ ﻋﻠﻴﻪ ﻛﻠﻤﺎ ﻣﺮﺕ ﺭﺟﻌﺖ ،ﻫﻜﺬﺍ ﰲ ﻳﻮﻡ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ﲬﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ﰒ ﻳُﺮﻯ ﺳﺒﻴﻠﻪ ﺇﻣﺎ ﺇﱃ ﺍﳉﻨﺔ ﻭﺇﻣﺎ ﺇﱃ ﺍﻟﻨﺎﺭ ﻋﻴﺎﺫﹰﺍ ﺑﺎﷲ ﺗﻌﺎﱃ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٧٧ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ،ﰲ ﳏﻜﻢ ﺗﻨﺰﻳﻠﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ) :ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴﻘﺘﻠﻮﻥ ﻭﻳﻘﺘﻠﻮﻥ ﻭﻋﺪﹰﺍ ﻋﻠﻴﻪ ﺣﻘﹰﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ ﻓﺎﺳﺘﺒﺸﺮﻭﺍ ﺑﺒﻴﻌﻜﻢ ﺍﻟﺬﻱ ﺑﺎﻳﻌﺘﻢ ﺑﻪ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ ( ﻧﻘﻒ ﻣﻌﻜﻢ ﰲ ﻇﻼﻝ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﻣﻦ ﺳﻮﺭﺓ ﺑﺮﺍﺀﺓ. ﻋﺒﺎﺩ ﺍﷲ :ﺇﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﺻﻔﻘﺔ ﺑﲔ ﻣﺘﺒﺎﻳﻌﲔ ﲟﺠﺮﺩ ﺃﻥ ﻳﺪﺧﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ،ﻭﲟﺠﺮﺩ ﺃﻥ ﻳﻌﻠﻦ ﺇﳝﺎﻧﻪ ﻭﺇﺳﻼﻣﻪ ،ﻓﺈﻥ ﺍﻟﺒﻴﻌﺔ ﺗﻘﻊ ،ﻭﺃﺑﺸﺮ ﻬﺑﺎ ﻣﻦ ﺑﻴﻌﺔ ،ﻭﻳﺎ ﺳﻌﺎﺩﺓ ﻣﻦ ﻭﻓﻖ ﰲ ﻫﺬﻩ ﺍﻟﺘﺠﺎﺭﺓ ،ﻭﻳﺎ ﺧﺴﺎﺭﺓ ﻣﻦ ﻳﻌﺮﺽ ﻋﻦ ﻫﺬﺍ ﺍﻟﺒﻴﻊ ﺃﻭ ﳜﻞ ﺑﺸﻲﺀ ﻣﻦ ﺷﺮﻭﻃﻪ ﺑﻌﺪ ﺃﻥ ﺗﻘﻊ. ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ :ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﻣﻦ ﺍﻟﺒﺎﺋﻊ ﻭﻣﻦ ﺍﳌﺸﺘﺮﻱ ،ﻭﻛﻢ ﻭﻣﺎ ﻫﻮ ﺍﻟﺜﻤﻦ ﺍﳌﺪﻓﻮﻉ .ﻭﻋﻠﻰ ﻣﺎﺫﺍ ﺍﻧﻌﻘﺪﺕ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ. ﺍﳉﻮﺍﺏ ﻛﻠﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴﻘﺘﻠﻮﻥ ﻭﻳﻘﺘﻠﻮﻥ ﻭﻋﺪﹰﺍ ﻋﻠﻴﻪ ﺣﻘﹰﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ ﻓﺎﺳﺘﺒﺸﺮﻭﺍ ﺑﺒﻴﻌﻜﻢ ﺍﻟﺬﻱ ﺑﺎﻳﻌﺘﻢ ﺑﻪ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ(. ﺇﻥ ﺍﻟﺒﺎﺋﻊ ﰲ ﻫﺬﻩ ﺍﻟﺼﻔﻘﺔ ﻫﻮ ﺍﳌﺆﻣﻦ ،ﻭﺍﳌﺸﺘﺮﻱ ﻫﻮ ﺍﷲ ﻋﺰ ﻭﺟﻞ .ﻭﺍﻟﺜﻤﻦ ﺍﳌﺪﻓﻮﻉ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ،ﻭﺍﻧﻌﻘﺪﺕ ﺍﻟﺒﻴﻌﺔ ﻋﻦ ﺍﻷﻧﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ ) ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ(. ﻣﺎﺫﺍ ﺗﻘﻮﻟﻮﻥ ﰲ ﺑﻴﻌﺔ ،ﺍﳌﺸﺘﺮﻱ ﻫﻮ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻣﺎﻟﻚ ﺍﳌﻠﻚ ،ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﺒﺎﺋﻊ ﻭﳝﻠﻚ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ،ﻭﳝﻠﻚ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﲟﺎ ﻓﻴﻪ ،ﺟﻞ ﻭﻋﻼ. ﻭﻟﻜﻨﻬﺎ ﻣﻨﺔ ﻭﻓﻀﻞ ﻭﻛﺮﻡ ﻭﺇﺣﺴﺎﻥ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ. ﻟﻜﻦ ﺃﻳﻦ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﺘﻨﺒﻪ ﳍﺬﺍ ،ﻭﻳﺴﺘﻴﻘﻆ ﻣﻦ ﻏﻔﻠﺘﻪ ،ﻭﺇﻻ ﻓﻤﺎ ﻗﻴﻤﺔ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﺒﻴﻌﻪ ﺍﳌﺆﻣﻦ ﰲ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ،ﻣﻘﺎﺑﻞ ﺍﻟﺜﻤﻦ ﺍﻟﺬﻱ ﻳﻘﺒﻀﻪ .ﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ .ﺟﻨﺔ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ .ﺟﻨﺔ ﻓﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬﻴﻪ ﺍﻷﻧﻔﺲ ﻭﺗﻠﺬ ﺍﻷﻋﲔ ،ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻠﺬﺍﺕ ﻭﺍﻷﻓﺮﺍﺡ ﻭﺍﳌﺴﺮﺍﺕ. ﻓﻼ ﻣﻘﺎﺭﻧﺔ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﺑﲔ ﻣﺎ ﻳُﺪﻓﻊ ﻭﻣﺎ ﻳُﺆﺧﺬ ﻻ ﺗﻘﺎﺭﻥ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﲔ ﻣﺎ ﺗﺒﺬﻟﻪ ﷲ ﻭﻣﺎ ﺗﺄﺧﺬﻩ ،ﻓﺈﻥ ﻧﻔﺴﻚ ﻭﻣﺎﻟﻚ ﻻ ﻳﻘﺎﺑﻞ ﺷﻲﺀ ﲟﺎ ﺃﻋﺪﻩ ﺍﷲ ﻟﻚ ﰲ ﺟﻨﺘﻪ ﻭﻣﻊ ﺫﻟﻚ ،ﲡﺪ ﻣﻦ ﻳﻌﺮﺽ ﻋﻦ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻭﻣﻦ ﻳﻐﻔﻞ ﻋﻨﻬﺎ ،ﺑﻞ ﻣﻦ ﻳﺴﺘﻜﱪ ﻋﻨﻬﺎ ،ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳌﻬﺎﻧﺔ.
ﺃﻳﻬﺎ ﺍﳌﺆﻣﻦ :ﻳﺎ ﻣﻦ ﻋُﻘﺪﺕ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺃﺟﻠﻚ ،ﻭﺃﻧﺖ ﻻ ﺗﻌﺮﻑ ﻣﻘﺪﺍﺭﻫﺎ ﻭﻗﻴﻤﺘﻬﺎ. ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﻣﻘﺪﺍﺭ ﺍﻟﺼﻔﻘﺔ ،ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﳌﺸﺘﺮﻱ ﻣﻦ ﻫﻮ ؟ ﻫﻮ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ .ﻭﺗﺄﻣﻞ ﰲ ﺍﻟﻌﻮﺽ ،ﻭﻫﻮ ﺃﻛﱪ ﺍﻷﻋﻮﺍﺽ ﻭﺃﺟﻠﻬﺎ ،ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ. ﻭﺇﱃ ﺍﻟﺜﻤﻦ ﺍﳌﺒﺬﻭﻝ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺐ ﺍﻷﺷﻴﺎﺀ ﻟﻺﻧﺴﺎﻥ .ﻭﺇﱃ ﻣﻦ ﺟﺮﻯ ﻋﻠﻰ ﻳﺪﻳﻪ ﻋﻘﺪ ﻫﺬﺍ ﺍﻟﺘﺒﺎﻳﻊ ،ﻭﻫﻮ ﺃﺷﺮﻑ ﺍﻟﺮﺳﻞ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺄﻱ ﺍﻟﻜﺘﺐ ﺭُﻗﻢ ،ﰲ ﻛﺘﺐ ﺍﷲ ﺍﻟﻜﺒﺎﺭ ،ﺍﳌﻨﺰﻟﺔ ﻋﻠﻰ ﺃﻓﻀﻞ ﺍﳋﻠﻖ ،ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ. ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ :ﺇﻥ ﻗﻀﻴﺔ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻣﻨﺘﻔﻴﺔ ﺇﻧﻪ ﻻ ﺧﻴﺎﺭ ﻟﻚ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﰲ ﺍﳌﻮﺍﻓﻘﺔ ﻭﻋﺪﻡ ﺍﳌﻮﺍﻓﻘﺔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻔﻘﺔ .ﺇﻧﻚ ﱂ ﺗُﺴﺄﻝ ،ﻭﱂ ﺗﺴﺘﺸﺮ .ﻟﻜﻲ ﻳﻜﻮﻥ ﻟﻚ ﺭﺃﻱ ﰲ ﺍﻟﻘﻀﻴﺔ. ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻭﺟﺪﻧﺎ ﻫﺬﺍ ﻇﺎﻫﺮﹰﺍ ،ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ) :ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ( -ﺍﻵﻳﺔ ﱂ ﺗﻘﻞ ﺑﺄﻥ ﺍﷲ ﻳﺸﺘﺮﻱ ﺃﻭ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﺘﺮﻱ .ﻟﻜﻲ ﻳﻜﻮﻥ ﻟﻨﺎ ﺍﳋﻴﺎﺭ ﻫﻞ ﻧﺒﻴﻊ ﺃﻭ ﻻ ﻧﺒﻴﻊ .ﻭﺇﳕﺎ ﺍﺷﺘﺮﻯ ﻭﺍﻧﺘﻬﺖ ﺍﻟﺒﻴﻌﺔ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ،ﻳﺎ ﺳﻌﺎﺩﺓ ﻣﻦ ﺍﺳﺘﻤﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ،ﻭﻳﺎ ﺧﺴﺎﺭﺓ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﺒﻴﻊ. ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ :ﺇﻥ ﺍ ﻟﺬﻳﻦ ﺑﺎﻋﻮﺍ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ،ﻭﻋﻘﺪﻭﺍ ﻫﺬﻩ ﺍﻟﺼﻔﻘﺔ ،ﻻﺷﻚ ﺃﻬﻧﻢ ﺻﻔﻮﺓ ﳐﺘﺎﺭﺓ .ﺍﻟﺬﻱ ﺿﺤﻰ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍﺕ ﺻﻔﺎﺕ ﳑﻴﺰﺓ. ﻓﻤﻦ ﻫﻢ ﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﳍﻢ ﺍﻟﺒﺸﺎﺭﺓ ﻣﻦ ﺍﷲ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺎﺕ ﻭﻧﻴﻞ ﺍﻟﻜﺮﺍﻣﺎﺕ؟ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٧٨ﺍﻟﺘﺎﺋﺒﻮﻥ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺍﳊﺎﻣﺪﻭﻥ ﺍﻟﺴﺎﺋﺤﻮﻥ ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻣﺎ ﻫﻲ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻤﻴﻠﺔ ﻭﺍﳋﻼﻝ ﺍﳉﻠﻴﻠﺔ ،ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻯ ﺍﷲ ﻣﻨﻬﻢ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ؟ ،ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺫﻟﻚ ﻳﺎ ﻋﺒﺪ ﺍﷲ .ﻓﻤﺎ ﻋﻠﻴﻚ ﺇﻻ ﺃﻥ ﺗﺘﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﺍﻟﺘﺎﺋﺒﻮﻥ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺍﳊﺎﻣﺪﻭﻥ ﺍﻟﺴﺎﺋﺤﻮﻥ ﺍﻟﺮﺍﻛﻌﻮﻥ ﺍﻟﺴﺎﺟﺪﻭﻥ ﺍﻵﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﳊﺎﻓﻈﻮﻥ ﳊﺪﻭﺩ ﺍﷲ ﻭﺑﺸﺮ ﺍﳌﺆﻣﻨﲔ(. ﺫﻛﺮ ﺟﻞ ﻭﻋﻼ ﺃﻭﻝ ﺻﻔﺔ ﳍﺆﻻﺀ ﻓﻘﺎﻝ :ﺍﻟﺘﺎﺋﺒﻮﻥ :ﺃﻱ ﺍﳌﻼﺯﻣﻮﻥ ﻟﻠﺘﻮﺑﺔ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ ﻋﻦ ﲨﻴﻊ ﺍﻟﺴﻴﺌﺎﺕ ،ﺍﻟﺘﺎﺋﺒﻮﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ﺍﻟﺘﺎﺭﻛﻮﻥ ﻟﻠﻔﻮﺍﺣﺶ. ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ) :ﻭﺇﱐ ﻟﻐﻔﺎﺭ ﳌﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﹰﺎ ﰒ ﺍﻫﺘﺪﻯ( .ﻓﻬﻞ ﻛﻞ ﻣﺎ ﺃﺫﻧﺒﺖ ﺫﻧﺒﹰﺎ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺃﻋﻘﺒﺘﻪ ﺑﺘﻮﺑﺔ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻧﺬﻧﺐ ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﳔﻄﺊ .ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﻣﺎ ﻧﺰﻝ ﺍﻟﺒﻼﺀ ﺇﻻ ﺑﺬﻧﺐ ﻭﻣﺎ ﺭﻓﻊ ﺇﻻ ﺑﺘﻮﺑﺔ. ﻓﺘﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﲨﻴﻌﹰﺎ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ. ﺍﺳﺘﺠﻤﻌﻮﺍ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﻛﻠﻬﺎ ﻟﻜﻲ ﲢﻘﻘﻮﺍ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ .ﺍﻗﻠﻌﻮﺍ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ،ﺍﻋﺰﻣﻮﺍ ﻋﻠﻰ ﺃﻻ ﺗﻌﻮﺩﻭﺍ ﺇﻟﻴﻪ ،ﺍﻧﺪﻣﻮﺍ ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ ﻣﻦ ﻋﻤﺮ ﻭﻣﻦ ﻭﻗﺖ ﻭﻣﻦ ﻣﺎﻝ ﻭﺃﻧﺘﻢ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻞ ﻳﻬﻠﻚ ﺍﺠﻤﻟﺘﻤﻌﺎﺕ ﻭﻳﻔﺴﺪﻫﺎ ﺇﻻ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ. ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ :ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﺒﺴﻂ ﻳﺪﻩ ﺑﺎﻟﻠﻴﻞ ﻟﻴﺘﻮﺏ ﻣﺴﻲﺀ ﺍﻟﻨﻬﺎﺭ ،ﻭﻳﺒﺴﻂ ﻳﺪﻩ ﺑﺎﻟﻨﻬﺎﺭ ﻟﻴﺘﻮﺏ ﻣﺴﻲﺀ ﺍﻟﻠﻴﻞ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ ،ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ)) :ﺑﺎﺏ ﻣﻦ ﻗﺒﻞ ﺍﳌﻐﺮﺏ ،ﻣﺴﲑﺓ ﻋﺮﺿﻪ ،ﺃﻭ ﻗﺎﻝ ﻳﺴﲑ ﺍﻟﺮﺍﻛﺐ ﰲ ﻋﺮﺿﻪ ﺃﺭﺑﻌﲔ ﺃﻭ ﺳﺒﻌﲔ ﺳﻨﺔ ،ﺧﻠﻘﻪ ﺍﷲ ﻳﻮﻡ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻣﻔﺘﻮﺣﹰﺎ ﻟﻠﺘﻮﺑﺔ ،ﻻ ﻳﻐﻠﻖ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻨﻪ((.
ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺗﻠﻚ ﺍﻟﺰﻣﺮﺓ ﺍﻟﻔﺎﺋﺰﺓ ﻗﺎﻝ) :ﺍﻟﻌﺎﺑﺪﻭﻥ(. ﺇﻥ ﺍﳌﺘﺼﻔﻮﻥ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﷲ ،ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﰲ ﻛﻞ ﻭﻗﺖ ،ﻓﺒﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ،ﻓﻘﺲ ﻧﻔﺴﻚ ﻳﺎ ﻋﺒﺪ ﺍﷲ ،ﻫﻞ ﺃﺩﻳﺖ ﻣﺎ ﻋﻠﻴﻚ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ،ﻭﺗﺮﻛﺖ ﻣﺎ ﻬﻧﻴﺖ ﻋﻨﻪ ﻣﻦ ﻣﻨﻬﻴﺎﺕ .ﻟﻜﻲ ﻳﻄﻠﻖ ﻋﻠﻴﻚ ﺃﻧﻚ ﻣﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ .ﺃﻡ ﻗﺼﺮﺕ ﰲ ﺫﻟﻚ ﻛﺜﲑﹰﺍ .ﻓﻴﺠﺐ ﻋﻠﻴﻚ ﺇﺫﻥ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻟﺘﻮﺑﺔ ﻭﳏﺎﺳﺒﺔ ﺍﻟﻨﻔﺲ ،ﻭﺗﺒﺪﺃ ﰲ ﺍﻟﻘﻴﺎﻡ ﲝﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ،ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻏﺎﻟﻴﺔ ،ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﺍﳉﻨﺔ. ﺍﻟﺼﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﳊﺎﻣﺪﻭﻥ :ﺍﳊﺎﻣﺪﻭﻥ ﷲ ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ،ﻭﺍﻟﻴﺴﺮ ﻭﺍﻟﻌﺴﺮ ﺍﳌﻌﺘﺮﻓﻮﻥ ﲟﺎ ﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ،ﺍﳌﺜﻨﻮﻥ ﻋﻠﻰ ﺍﷲ ﺑﺬﻛﺮﻫﺎ ﻭﺑﺬﻛﺮﻩ ﰲ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺁﻧﺎﺀ ﺍﻟﻨﻬﺎﺭ .ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻨﻬﻢ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ. ﺍﻟﺼﻔﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻷﻭﻟﺌﻚ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﳍﻢ ﺍﻟﺒﺸﺎﺭﺓ ﻣﻦ ﺍﷲ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺎﺕ ﻭﻧﻴﻞ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺃﻬﻧﻢ )ﺍﻟﺴﺎﺋﺤﻮﻥ) ،ﻓﺴﺮﺕ ﺍﻟﺴﻴﺎﺣﺔ ﰲ ﻛﺘﺐ ﺍﳌﻔﺴﺮﻳﻦ ﺑﺎﻟﺼﻴﺎﻡ ﳊﺪﻳﺚ – ))ﺍﻟﺴﺎﺋﺤﻮﻥ ﻫﻢ ﺍﻟﺼﺎﺋﻤﻮﻥ(( .ﻭﻓﺴﺮﺕ ﺑﺎﳉﻬﺎﺩ ﳊﺪﻳﺚ)) :ﺳﻴﺎﺣﺔ ﺃﻣﱵ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ(( .ﻭﻗﻴﻞ ﰲ ﺍﻟﺴﻴﺎﺣﺔ ﺑﺄﻧﻪ ﺍﻟﺴﻔﺮ ﰲ ﺍﻟﻘﺮﺑﺎﺕ ﻛﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺍﳉﻬﺎﺩ ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺻﻠﺔ ﺍﻷﻗﺎﺭﺏ ﻭﳓﻮ ﺫﻟﻚ. ﻭﺃﻳﺎﹰ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ،ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ،ﻓﺈﻬﻧﺎ ﻛﻠﻬﺎ ﺩﺍﺧﻠﺔ ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﺒﺎﺩﺓ ﷲ .ﺃﻳﻦ ﻫﺬﺍ ﻣﻦ ﻓﻬﻢ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻟﻠﺴﻴﺎﺣﺔ ،ﻭﻣﺎ ﻫﻮ ﺳﻴﺎﺣﺔ ﺍﻟﻨﺎﺱ ﻫﺬﻩ ﺍﻷﻳﺎﻡ. ﺇﻥ ﺍﻟﻌﺎﻣﺔ ،ﻻ ﺗﻔﻬﻢ ﻣﻦ ﺍﻟﺴﻴﺎﺣﺔ ﺇﻻ ﺷﻮﺍﻃﺊ ﺃﻭﺭﺑﺎ ،ﻭﻣﻨﺘﺰﻫﺎﺕ ﺑﺎﺭﻳﺲ ﻭﻏﲑﻫﺎ .ﻻ ﻳﺪﺭﻛﻮﻥ ﻣﻦ ﺍﻟﺴﻴﺎﺣﺔ ،ﺇﻻ ﺍﻧﺘﻈﺎﺭ ﻋﻄﻠﺔ ﺍﻟﺼﻴﻒ ﰒ ﺍﻟﺴﻔﺮ ﺇﱃ ﺑﻼﺩ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﺪﻋﺎﺭﺓ ،ﻭﻗﻀﺎﺀ ﺷﻬﺮ ﺃﻭ ﺷﻬﺮﻳﻦ ﰲ ﺗﻠﻚ ﺍﻷﺟﻮﺍﺀ ﺍﻟﻌﻔﻨﺔ ﺑﺎﻹﳊﺎﺩ ﻭﺍﻟﻜﻔﺮ ﺑﺎﷲ ،ﻭﺍﻟﺘﱪﺝ ﻭﺍﻟﺴﻔﻮﺭ .ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺳﻴﺎﺣﺔ ﺳﻠﻒ ﻫﺬﻩ ﺍﻷﻣﺔ ﻫﻮ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺗﻘﺪﱘ ﺍﻟﻨﻔﺲ ﺭﺧﻴﺼﺔ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻳﻦ .ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﳌﻮﺕ ﺑﻠﺬﺓ ﻭﻓﺮﺣﺔ ﻟﻨﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ. ﻭﺍﳌﻮﺕ ﻳﺮﻗﺺ ﱄ ﰲ ﻛﻞ ﻣﻨﻌﻄﻒ ﻓﺨﺸﻴﺔ ﺍﳌﻮﺕ ﻋﻨﺪﻱ ﺃﺑﺮﺩ ﺍﻟﻄﺮﻑ ﺽ ﻭﺃﻋﺮﻑ ﻣﺎ ﺩﺭﰊ ﻭﻣﺎ ﻫﺪﰲ ﻣﺎ ﹴ ﻭﻣﺎ ﺃﺑﺎﱄ ﺑﻪ ﺣﱴ ﺃﺣﺎﺫﺭﻩ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻧﺮﻳﺪ ﺗﻮﻓﻴﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ .ﻭﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻧﻔﻬﻤﻬﺎ ﻋﻠﻰ ﻏﲑ ﻣﺮﺍﺩﻫﺎ. ﻓﻨﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﺃﻥ ﻳﺒﺼﺮﻧﺎ ﰲ ﺩﻳﻨﻨﺎ ﻭﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ ،ﻭﺃﻥ ﻳﺪﻟﻨﺎ ﺇﱃ ﻣﺎ ﻓﻴﻪ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺇﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٧٩ﺍﻟﺮﺍﻛﻌﻮﻥ ﺍﻟﺴﺎﺟﺪﻭﻥ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺍﻟﺼﻔﺔ ﺍﳋﺎﻣﺴﺔ) :ﺍﻟﺮﺍﻛﻌﻮﻥ ﺍﻟﺴﺎﺟﺪﻭﻥ( ﺃﻱ ﺍﳌﻜﺜﺮﻭﻥ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﳌﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻓﻬﺆﻻﺀ ﻻ ﻳﺼﻠﻮﻥ ﻓﻘﻂ ،ﻭﻻ ﻳﺆﺩﻭﻥ ﺍﳌﻔﺮﻭﺿﺎﺕ ﺍﳋﻤﺲ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ،ﻭﻟﻜﻦ ﻏﻠﺐ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺃﻓﻌﺎﳍﻢ ،ﲝﻴﺚ ﺃﻬﻧﻢ ﻭﺻﻔﻮﺍ ﺑـ
) ﺍﻟﺮﺍﻛﻌﻮﻥ ﺍﻟﺴﺎﺟﺪﻭﻥ( ﻓﻤﻊ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ،ﻓﻬﻢ ﻻ ﺷﻚ ﺃﻬﻧﻢ ﻳﺘﻄﻮﻋﻮﻥ ﻋﻠﻴﻬﺎ ،ﻭﻛﻠﻤﺎ ﻭﺟﺪﻭﺍ ﻭﻗﺖ ﻓﺮﺍﻍ ،ﻗﺎﻣﻮﺍ ﺇﱃ ﺍﻟﺼﻼﺓ ،ﻣﺘﻤﺜﻠﲔ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ) :ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻓﺎﻧﺼﺐ ﻭﺇﱃ ﺭﺑﻚ ﻓﺎﺭﻏﺐ(. ﺇﻬﻧﻢ ﺇﺫﺍ ﻗﺎﻣﻮﺍ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺟﺪﻭﺍ ﻟﺬﺓ ﻭﻓﺮﺣﺔ ،ﻻ ﻳﻘﻮﻣﻮﻥ ﺇﻟﻴﻬﺎ ﻛﺤﺎﻝ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻫﺪﺍﻫﻢ ﺍﷲ ،ﺑﺜﻘﻞ ﻭﻛﺴﻞ ،ﻭﻛﺄﻧﻪ ﻫﻢٌ ﻳﺮﻳﺪ ﺃﻥ ﻳﺰﻳﻠﻪ ﻋﻦ ﻛﺎﻫﻠﻪ ﻭﻳﺘﺨﻠﺺ ﻣﻨﻪ. ﺇﻥ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ،ﻟﻪ ﺃﺛﺮ ﰲ ﺣﻴﺎﻬﺗﻢ ،ﻳﻨﻬﺎﻫﻢ ﻫﺬﺍ ﺍﻟﺮﻛﻮﻉ ﻭﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﳎﺮﺩ ﺣﺮﻛﺎﺕ ﻓﺎﺭﻏﺔ ،ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺑﻌﺾ ﺍﳌﺼﻠﲔ ،ﺍﻟﺬﻳﻦ ﻳﺼﻠﻮﻥ ﻣﻦ ﺟﻬﺔ ،ﻭﻫﻢ ﻏﺎﺭﻗﻮﻥ ﰲ ﻣﻌﺎﺻﻴﻬﻢ ﻭﻣﻨﻜﺮﺍﻬﺗﻢ ﺟﻬﺔ ﺃﺧﺮﻯ. ﻓﺎﻧﻈﺮ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﻣﻦ ﺃﻱ ﺍﻟﻘﺴﻤﲔ ﺃﻧﺖ ﲡﺎﻩ ﺭﻛﻮﻋﻚ ﻭﺳﺠﻮﺩﻙ؟ ﻫﻞ ﺃﻧﺖ ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﺃﻡ ﺍﳌﻘﻠﲔ؟ ﻫﻞ ﺃﻧﺖ ﻣﻦ ﺍﳋﺎﺷﻌﲔ ﺃﻡ ﺍﻟﻐﺎﻓﻠﲔ؟ ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻜﻮﻥ ﻣﻊ ﺃﻭﻟﺌﻚ ﺍﻟﻨﻔﺮ. ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ :ﺃﻧﺒﻪ ﻋﻠﻰ ﻗﻀﻴﺔ ﻭﻻ ﺃﻃﻴﻞ ﻓﻴﻬﺎ ﻷﻧﻪ ﻗﺪ ﺳﺒﻖ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ ﻣﺮﺍﺭﹰﺍ ،ﻟﻜﻦ ﻭﺫﻛﺮ ﻓﺈﻥ ﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ ،ﻻ ﻳﺰﺍﻝ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﻋﺪﺩ ﻣﻦ ﳚﻠﺴﻮﻥ ﰲ ﺑﻴﻮﻬﺗﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﻦ ﳛﻀﺮﻭﻥ ﺇﱃ ﺍﳌﺴﺎﺟﺪ. ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ .ﺇﱃ ﻣﱴ ﻻ ﻧﺮﺟﻊ ﺇﱃ ﺍﷲ ،ﺇﱃ ﻣﱴ ﻭﳓﻦ ﻣﻘﺼﺮﻭﻥ ﰲ ﺃﻫﻢ ﻭﺃﻋﻈﻢ ﺭﻛﻦ ﻭﺷﻌﲑﺓ ﰲ ﺩﻳﻨﻨﺎ ﺑﻌﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ .ﺃﻣﺎ ﻳﻜﻔﻴﻨﺎ ﻣﺎ ﺣﺼﻞ ﻟﻨﺎ .ﻛﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﰲ ﻭﺟﻮﻫﻨﺎ ،ﻭﱂ ﻳﻨﻔﻊ ﺇﱃ ﺍﻵﻥ ،ﻛﻞ ﻫﺬﻩ ﺍﻟﻀﺮﺑﺎﺕ ﻓﻮﻕ ﺭﺅﻭﺳﻨﺎ ﻭﱂ ﻳﻔﺪ ﺣﱴ ﺍﻵﻥ. ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺃﻧﻔﺴﻜﻢ ،ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻓﻴﻤﻦ ﺃﻧﺘﻢ ﻣﺴﺌﻮﻟﻮﻥ ﻋﻨﻬﻢ. ﺗﻔﺘﺢ ﺃﺑﻮﺍﺏ ﺍﳌﺴﺎﺟﺪ ﰲ ﻛﻞ ﻓﺮﺽ ﻭﻻ ﻳﺄﰐ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ﻳﻨﺘﻈﺮ ﺍﳌﺼﻠﲔ ﰲ ﺍﻟﻔﺠﺮ ﺇﱃ ﺁﺧﺮ ﺍﻟﻮﻗﺖ ،ﰒ ﻳُﺼﻠﻰ ﺑﻜﺴﺮﺓ ﺻﻒ ،ﺗﺴﺄﻝ ﺃﻳﻦ ﺍﳌﺼﻠﲔ ﺃﻳﻦ ﺍﳌﺴﻠﻤﲔ .ﻛﻞ ﻣﺘﻠﺤﻒ ﰲ ﻓﺮﺍﺷﻪ .ﻭﺍﻟﻐﺎﻟﺐ ﻳﻘﻀﻴﻬﺎ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ .ﺃﺳﺄﻟﻜﻢ ،ﻫﻞ ﻫﺬﻩ ﺣﺎﻝ ﺗﺮﺿﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ .ﺃﻧﺖ ﻟﻮ ﺃﻣﺮﺕ ﻭﻟﺪﻙ ﺑﺄﻣﺮ ،ﰒ ﱂ ﻳﺴﻤﻊ ﻛﻼﻣﻚ ،ﻣﺎﺫﺍ ﺗﻔﻌﻞ ﻣﻌﻪ ،ﻻ ﺷﻚ ﺃﻧﺖ ﺗﻌﺎﻗﺒﻪ ،ﻭﻻ ﺗﻌﻄﻴﻪ ﻣﺼﺮﻭﻓﻪ ،ﺃﻗﻞ ﺍﻷﺣﻮﺍﻝ ﺃﻧﻚ ﺗﻐﻀﺐ ﻋﻠﻴﻪ .ﻫﺬﺍ ﺣﺎﻟﻨﺎ ﻣﻊ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﷲ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ .ﻳﺄﻣﺮﻧﺎ ﻭﻻ ﻧﻄﻴﻊ ،ﻳﻨﻬﺎﻧﺎ ﻭﻻ ﻧﻨﺘﻬﻲ. ﻻ ﻧﺮﻳﺪ ﺃﻥ ﻧﺪﺧﻞ ﰲ ﺗﻔﺎﺻﻴﻞ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻧﻔﻌﻠﻬﺎ .ﻭﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﱵ ﻧﺮﺗﻜﺒﻬﺎ ،ﺇﳕﺎ ﻛﻠﻤﺘﻨﺎ ﻭﻧﺼﻴﺤﺘﻨﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻘﻂ. ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ :ﺇﱃ ﻣﱴ ﻻ ﳓﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ،ﺇﱃ ﻣﱴ ﻭﺗﺒﻘﻰ ﻣﺴﺎﺟﺪ ﺍﳌﺴﻠﻤﲔ ﺗﺸﻜﻮ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺧﺼﻮﺻﹰﺎ ﺻﻼﺓ ﺍﻟﻔﺠﺮ .ﻛﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺍﻟﻨﺬﺭ ﺍﻟﱵ ﲤﺮ ﻓﻮﻕ ﺭﺅﻭﺳﻨﺎ ﻻ ﺗﺴﺘﺤﻖ ﺃﻥ ﻧﺆﺩﻱ ﺷﻜﺮﻫﺎ ،ﺃﻗﻞ ﻣﺎ ﻧﻘﺪﻣﻪ ﷲ ﺃﻥ ﳓﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺼﻼﺓ؟ ﻭﺍﷲ ﺇﻬﻧﺎ ﻵﻳﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ،ﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺼﻞ ﻗﺒﻞ ﺃﻳﺎﻡ ،ﻟﻜﻦ ﻟﻦ ﻳﺘﻌﻆ ﻭﻳﻌﺘﱪ .ﻳﺄﰐ ﻗﺪﺭ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﰒ ﻳﺴﻘﻂ ﰲ ﺃﺭﺽ ﺍﳌﺴﻠﻤﲔ ،ﻭﻻ ﳜﺘﺎﺭ ﺇﻻ ﻓﺌﺔ ﺃﺭﺍﺩﻫﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﺍﺧﺘﺎﺭﻫﻢ ﻟﺬﻟﻚ .ﻭﻫﻨﺎﻙ ﺣﻮﳍﻢ ﻣﻦ ﱂ ﻳﺼﺒﻪ ﺷﻲﺀ .ﲣﻴﻞ ﻳﺎ ﺃﺧﻲ ﻟﻮ ﺗﻘﺪﻡ ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﻘﻂ ﻋﺪﺓ ﺃﻣﺘﺎﺭ ،ﺃﻭ ﺗﺄﺧﺮ ﻋﺪﺓ ﺃﻣﺘﺎﺭ ،ﰒ ﺳﻘﻂ ﻋﻠﻴﻚ ﻭﺃﻫﻠﻜﻚ ﺃﻧﺖ ﻭﺃﻭﻻﺩﻙ ﻭﺯﻭﺟﺘﻚ ﻭﺟﲑﺍﻧﻚ .ﻭﺍﷲ ﺇﻬﻧﺎ ﻵﻳﺔ ﻋﻈﻴﻤﺔ ﺗﺴﺘﺤﻖ ﻟﻮﺣﺪﻫﺎ ﺧﻄﺒﺔ ﻛﺎﻣﻠﺔ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺆﺷﺮﺍﺕ .ﻭ|ﻥ ﻫﻨﺎﻙ ﺟﻨﻮﺩ ﷲ ﻋﺰ ﻭﺟﻞ ﻟﻮ ﺻﺪﻕ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻊ ﺍﷲ ﻟﺴﺨﺮﻫﺎ ﳍﻢ) .ﻭﻻ ﻳﻌﻠﻢ ﺟﻨﻮﺩ ﺭﺑﻚ ﺇﻻ ﻫﻮ ﻭﻣﺎ ﻫﻲ ﺇﻻ ﺫﻛﺮﻯ ﻟﻠﺒﺸﺮ(. ﻓﻨﻘﻮﻝ ﺃﻻ ﺗﺴﺘﺤﻖ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﻛﺜﲑ ﺃﻥ ﺗﺆﺩﻱ ﺷﻜﺮﻫﺎ ﻳﺎ ﻋﺒﺪ ﺍﷲ ،ﻭﺗﻘﺒﻞ ﻋﻠﻰ ﺭﺑﻚ ﻭﲢﺎﻓﻆ ﻋﻠﻰ ﺻﻼﺗﻚ .ﻭﺇﻻ ﻓﻨﺨﺸﻰ ﻭﺍﷲ ﺃﻥ ﻳﺼﻴﺒﻨﺎ ﻣﺎ ﺃﺻﺎﺏ ﻏﲑﻧﺎ ،ﺃﻭ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻨﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﺇﻥ ﺗﺘﻮﻟﻮﺍ ﻳﺴﺘﺒﺪﻝ ﻗﻮﻣﹰﺎ ﻏﲑﻛﻢ
ﰒ ﻻ ﻳﻜﻮﻧﻮﺍ ﺃﻣﺜﺎﻟﻜﻢ() .ﻓﺨﻠﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻒ ﺃﺿﺎﻋﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﺸﻬﻮﺍﺕ ﻓﺴﻮﻑ ﻳﻠﻘﻮﻥ ﻏﻴﹰﺎ ﺇﻻ ﻣﻦ ﺗﺎﺏ(. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٨٠ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮ ﹲﺓ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺍﷲ ،ﻳﻘﻮﻝ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ) :ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮﹲﺓ( ]ﺍﳊﺠﺮﺍﺕ.[١٠: ﺕ ﺍﳌﺆﻣﻨﲔ ،ﻭﺃﻥﹼ ﺍﳌﺆﻣﻨﲔ ﺇﺧﻮﺓﹲ ﺑﻌﻀُﻬﻢ ﻟﺒﻌﺾ ،ﻓﺎﳌﺆﻣﻦ ﺃﺥٌ ﻷﺧﻴﻪ ﺍﳌﺆﻣﻦ ،ﲨﻌﺘﻬﻢ ﺃﺧﻮ ﹸﺓ ﺍﻹﳝﺎﻥ، ﳜﱪﻧﺎ ﺗﻌﺎﱃ ﻋﻦ ﺻﻔﺎ ِ ﻭﺣﱠﺪﻬﺗﻢ ﺭﺍﺑﻄ ﹸﺔ ﺍﻹﺳﻼﻡ ،ﻓﻬﻢ ﺇﺧﻮﺍﻥﹲ ﰲ ﺍﷲ ﻣﺘﺤﺎﺑّﻮﻥ ﰲ ﺍﷲ .ﺗﻠﻚ ﺍﻷﺧﻮّﺓ ﺗﺪﻋﻮ ﺫﻟﻚ ﺍﳌﺆﻣ َﻦ ﺇﱃ ﺃﻥ ﳛﺐﱠ ﻷﺧﻴﻪ ﻣﺎ ﳛﺒّﻪ ﻟﻨﻔﺴﻪ ،ﻭﺃﻥ ﻳﻜﺮﻩ ﻟﻪ ﻣﺎ ﻳﻜﺮﻫﻪ ﻟﻨﻔﺴﻪ .ﺃﺟﻞ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻦ ،ﲢﺐﱡ ﻟﻪ ﻣﺎ ﲢﺐّ ﻟﻨﻔﺴﻚ ،ﻓﻜﻞﹼ ﺃﻣﺮ ﲢﺒﱡﻪ ﻟﻨﻔﺴﻚ ﻓﺄﻧﺖ ﺖ ﺗﻜﺮﻫﻪ ﻭﻻ ﺗﺮﺿﺎﻩ ﻷﺧﻴﻚ ﺍﳌﺆﻣﻦ، ﲢﺒﱡﻪ ﻭﺗﺮﺿﺎﻩ ﻷﺧﻴﻚ ﺍﳌﺆﻣﻦ ،ﻭﻛ ﱡﻞ ﺃﻣﺮ ﺗﻜﺮﻫﻪ ﻟﻨﻔﺴﻚ ﻭﻻ ﺗﺮﺿﺎﻩ ﻟﻨﻔﺴﻚ ﻓﺄﻧ َ ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ)) :ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐﱠ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ((. ﻱ ﺗﻠﻚ ﺍﳊﻘﻮﻕ ﻃﺎﻋ ﹰﺔ ﷲ ﻕ ﺃﺧﻴﻪ ﺍﳌﺆﻣﻦ ،ﻭﻳﺆﺩﱢ َ ﻑ ﺣﻘﻮ َ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ،ﻫﺬﻩ ﺍﻷﺧﻮّﺓ ﺍﻟﺼﺎﺩﻗ ﹸﺔ ﲢﻤِﻞ ﺍﳌﺆﻣ َﻦ ﺇﱃ ﺃﻥ ﻳﻌﺮ َ ﻭﺗﻘﺮﱡﺑًﺎ ﺇﱃ ﺍﷲ ،ﻟﻴﺲ ﻟﺮﺟﺎ ِﺀ ﻣﺼﻠﺤ ٍﺔ ﻣﻦ ﺃﺣﺪ ،ﻭﻻ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﺣﺪ ،ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﳝﻴﻠﻪ ﻋﻠﻴﻪ ﺃﺧﻮﺗُﻪ ﺍﻹﳝﺎﻧﻴﺔ ﰲ ﺫﺍﺕ ﺍﷲ، ﻓﻬﻮ ﻳﺆﺩﱢﻱ ﺗﻠﻚ ﺍﳊﻘﻮﻕ ﻃﺎﻋ ﹰﺔ ﷲ ﻭﻗﺮﺑ ﹰﺔ ﻳﺘﻘﺮﱠﺏ ﻬﺑﺎ ﺇﱃ ﺍﷲ. ﻕ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﻋﺪﻳﺪﺓﹲ ،ﻓﺎﻟﺴﻌﻴ ُﺪ ﻣﻦ ﻋﺮَﻑ ﺗﻠﻚ ﺍﳊﻘﻮ ﻕَ ،ﻭﺃﺩّﺍﻫﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺮﺿﻲّ. ﺃﻳّﻬﺎ ﺍﳌﺆﻣﻦ ،ﺣﻘﻮ ُ ﻓﻤﻦ ﺃﻋﻈﻢ ﺣﻘﻮﻕ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺑﺬ ﹸﻝ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻪُ ،ﺩﻋﻮﺗُﻪ ﺇﱃ ﺍﷲ ،ﺣﺜﱡﻪ ﻋﻠﻰ ﺍﳋﲑ ،ﺍﻟﺴﻌ ُﻲ ﰲ ﺇﺻﻼﺡ ﺩﻳﻨﻪ ﺢ ﺃﺧﺎﻙ ﰲ ﺍﷲ ﻭﺍﺳﺘﻘﺎﻣﺔ ﺃﺧﻼﻗﻪ ﻭﺩﻋﻮﺗُﻪ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ .ﻓﺘﻠﻚ ﺃﻋﻈ ُﻢ ﺍﳊﻘﻮﻕ؛ ﺃﻥ ﺗﻨﺼ َ ﺢ. ﺾ ﺍﻟﻨﺼ َ ﻧﺼﻴﺤ ﹰﺔ ﺗﺒﺘﻐﻲ ﻬﺑﺎ ﻭﺟ َﻪ ﺍﷲ ،ﲤﺤ ُ ﻉ ﺍﷲ ﻓﺘﺪﻋﻮﻩ ﺇﱃ ﺍﳋﲑ ،ﻭﺗﻨﺼﺤﻪ ﻭﺗﻮﺟﱢﻬﻪ ﻭﲢﺬﱢﺭﻩ ﺖ ﰲ ﺃﻋﻤﺎﻟﻪ ﻭﺗﺼﺮﻓﺎﺗِﻪ ﻣﺎ ﳜﺎﻟﻒ ﺷﺮ َ ﺇﻥ ﺭﺃﻳﺘَﻪ ﳐﺎﻟﻔﹰﺎ ﻟﻠﺸﺮﻉ ﻭﺭﺃﻳ َ ﻣﻦ ﻣﺰﺍﻟﻖ ﺍﻟﺴﻮﺀ. ﺐ ﺐ ﻓﺌ ﹰﺔ ﻣﻨﺤﺮﻓﺔ ﻳُﺨﺸﻰ ﻋﻠﻴﻪ ﻣﻦ ﺻُﺤﺒﺘﻬﺎ ﺷﺮﱞ ﻭﺑﻼﺀ ﻓﺤﺬﱢﺭﻩ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﻓﻘﺔ ﺍﻟﺴﻴﺌﺔ ،ﻭﺑﻴﱢﻦ ﻟﻪ ﻋﻮﺍﻗ َ ﺇﻥ ﺭﺃﻳﺘﻪ ﻳﺼﺤ ُ ﺭﻓﻘﺔ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻮﺀ ﻭﻣﺎ ﺗﺆﺩﱢﻱ ﺻﺤﺒﺘُﻬﻢ ﻣﻦ ﺍﻟﺒﻼﺀ ﻭﺍﻟﻔﺴﺎﺩ. ﺖ ﺃﺧﺎﻙ ﺍﳌﺴﻠ َﻢ ﳛﻤﻞ ﻓﻜﺮًﺍ ﻣﻨﺤﺮﹺﻓﹰﺎ ﻭﺁﺭﺍ ًﺀ ﺧﺎﻃﺌﺔ ﳎﺎﻧﺒﺔ ﻟﻠﺼﻮﺍﺏ ﻓﻠﻴﻜﹸﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﲢﺬﻳﺮﻩ ﻣﻦ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺇﻥ ﺭﺃﻳ َ ﺍﻟﺴﻴﺌﺔ ﻭﺍﻵﺭﺍﺀ ﺍﳌﻨﺤﺮﻓﺔ ،ﻭﺗﺒﻴﱢﻦ ﻟﻪ ﻭﺟ َﻪ ﺫﻟﻚ ،ﻭﺗﺴﻮﻕ ﻟﻪ ﺍﻷﺩﻟﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻟﻪ ،ﻭﲣﺎﻃﺒﻪ ﺑﻜﻞﱢ ﺏ ﻟﻴﱢﻦ؛ ﻷﻥ ﻗﺼﺪَﻙ ﺍﺳﺘﻨﻘﺎﺫﻩ ﻭﲣﻠﻴﺼُﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻨﺤﺮﻓﺔ ﻭﺍﻵﺭﺍﺀ ﺍﻟﺸﺎﻃﹼﺔ ﺍﻟﱵ ﺗﻨﺎﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ. ﺧﻄﺎ ﹴ ﺏ ﲑ ﺻﺤﻴﺤﺔ ﻭﻧﻈﺮﺍﺕ ﺠﻤﻟﺘﻤﻌﻪ ﺍﳌﺴﻠﻢ ﻻ ﺗﻮﺍﻓﻖ ﺍﻟﺼﻮﺍ َ ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺃﻥ ﺃﺧﺎﻙ ﺍﳌﺆﻣ َﻦ ﻋﻨﺪﻩ ﺗﺼﻮّﺭﺍﺕ ﺧﺎﻃﺌﺔﹲ ﻭﺁﺭﺍﺀ ﻏ ُ ﻓﻼ ﺗﺪَﻋﻪ ﻳﻠ ﺞّ ﰲ ﻃﻐﻴﺎ ﻧﻪ ﻭﻳﺘﻤﺎﺩﻯ ﰲ ﺍﳓﺮﺍﻓﻪ ،ﺧُﺬ ﻋﻠﻰ ﻳﺪﻳﻪ ﺑﻨﺼﻴﺤ ٍﺔ ﻭﺩﻋﻮﺓ ﺻﺎﳊﺔ ﻭﺣِﻜﻤﺔ ﻭﺭﹺﻓﻖ ﻭﻟﲔ ،ﻋﺴﻰ ﺃﻥ ﺐ ﺗﻠﻚ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻓﻜﺎ َﺭ ﺍﳋﺎﻃﺌﺔ ﺍﻟﱵ ﻻ ﺗﻌﻮﺩ ﻋﻠﻴﻪ ﻭﻻ ﻋﻠﻰ ﳎﺘﻤﻌﻪ ﺑﺎﳋﲑ. ﻳﻘﺘﻨﻊَ ﻣﻨﻚ ﻭﻳﺘﺠﻨّ َ ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺃﻥ ﺃﺧﺎﻙ ﺍﳌﺆﻣ َﻦ ﺧﺪﻋﺘﻪ ﺩﻋﺎﻳﺎﺕٌ ﻣﻀﻠﱢﻠﺔ ﻭﺃﻏﻮﺍﻩ ﻣﻨﺤﺮﻓﻮﻥ ﻭﺯﻳّﻨﻮﺍ ﻟﻪ ﺍﻟﺒﺎﻃ ﹶﻞ ﲟﺎ ﻳﻀﺮﱡ ﺍﻷﻣ ﹶﺔ ﰲ ﺩﻳﻨﻬﺎ ﻒ ﺍﻟﻨﺎﺻﺢ ﺍﻟﻜﺎﺷﻒ ﻟﺘﻠﻚ ﺍﻷﺑﺎﻃﻴﻞ ﺍﳌﻮﺿﱢﺢ ﻟﻪ ﻭﺃﺩﻧﻴﺎﻫﺎ ﻭﲟﺎ ﳚﻠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻼ َﺀ ﻭﺍﳌﺼﺎﺋﺐ ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﻣﻮﻗ َ ﻧﺘﺎﺋﺠﻬﺎ ﺍﻟﺴﻴﺌﺔ ﻭﻣﺎ ﻳﺘﺮﺗﱠﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺃﺿﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ. ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺃﻥ ﺃﺧﺎﻙ ﺍﳌﺆﻣ َﻦ ﻏﲑ ﻣﻘﺘﻨﹺﻊ ﺑﺒﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﺃﻥ ﻋﻨﺪﻩ ﺷﻜًّﺎ ﰲ ﺑﻌﺾ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺸﺮﻳﻌﺔ ،ﻗﺪ ﺧﺪﻋﺘﻪ
ﻒ ﺍﻟﻨﺎﺻﺢ ﺍﳌﻮﺟﱢﻪ ﺍﻟﺬﻱ ﻳﻮﺿﺢ ﺍﳊﻖﱠ ﻭﻳﺒﻴّﻨﻪ ،ﻫﻜﺬﺍ ﻓﻠﻴﻜﻦ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻴﻤﺎ ﺕ ﺍﳌﻀﻠﹼﻠﺔ ،ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﻣﻮﻗ َ ﺍﻟﺪﻋﺎﻳﺎ ُ ﺑﻴﻨﻬﻢ ،ﺗﻨﺎﺻ ﺢٌ ﻭﺗﻌﺎﻭﻥ ﻭﺩﻋﻮﺓﹲ ﺇﱃ ﺍﳋﲑ ﻭﲢﺬﻳﺮٌ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺒﻼﺀ ﻭﺍﻻﳓﺮﺍﻑ. ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ ،ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﲤﺤﺾ ﻟﻪ ﺍﳌﺸﻮﺭ ﹶﺓ ﺍﻟﺼﺎﺩﻗﺔ ﻋﻨﺪﻣﺎ ﻳﺴﺘﺸﲑﻙ ﻭﻳﺴﺘﻨﺼﺤﻚ ،ﻓﺄﺩﱢﻩ ﻣﺸﻮﺭ ﹰﺓ ﻃﻴﺒﺔ ﻭﻧﺼﻴﺤﺔ ﻣﺒﺎﺭﻛ ﹰﺔ ﺗﻌﺘﻘ ُﺪ ﺃﻬﻧﺎ ﺍﳊﻖّ ﺍﻟﺬﻱ ﺗﺮﺿﺎﻩ ﻟﻨﻔﺴﻚ. ﺃﺧﻲ ﺍﳌﺴﻠﻢ ،ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﻋﻠﻴﻚ ﺃﻥ ﺗﻨﺼُﺮﻩ ﺇﺫﺍ ﻭﻗﻌﺖ ﻋﻠﻴﻪ ﻣﻈﻠﻤﺔ ،ﻓﺘﻜﻮﻥ ﰲ ﺻﻔﱢﻪ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ ،ﻭﺗﻜﻮﻥ ﰲ ﺻﻔﱢﻪ ﺑﺘﻮﺟﻴﻬﻪ ﻭﺗﻌﻠﻴﻤﻪ؛ ﻛﻴﻒ ﻳﺘﺨﻠﹼﺺ ﻣﻦ ﺗﻠﻚ ﺍﳌﻈﺎﱂ ،ﻭﻛﻴﻒ ﻳﻌﺎﰿ ﺍﻟﻘﻀﺎﻳﺎ ،ﻓﺘﻜﻮﻥ ﻣﻌﻪ ﺇﱃ ﺃﻥ ﳛﻘﱢﻖ ﺍﷲ ﻟﻪ ﻣﻄﻠﻮﺑَﻪ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺴﻠﻴﻤﺔ. ﺞ ﺍﻟﻈﻠﻢ ﺍﻟﻮﺧﻴﻤﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﺣﺬﱢﺭﻩ ﻭﺇﻥ ﺭﺃﻳﺘﻪ ﻇﺎﳌﹰﺎ ﻏﺎ ﴰﹰﺎ ﻓﻜﻦ ﻧﺎﺻﺮًﺍ ﻟﻪ ﺑﺄﻥ ﺗﺮﺩﻋَﻪ ﻋﻦ ﺍﻟﻈﻠﻢ ،ﻭﺗﺒﻴﱢﻦ ﻟﻪ ﻧﺘﺎﺋ َ ﺕ ﺍﳌﻈﻠﻮﻣﲔ ،ﻭﺃﻥ ﺩﻋﻮ ﹶﺓ ﺍﳌﻈﻠﻮﻡ ﻣﺴﺘﺠﺎﺑﺔ)) ،ﻭﺍﺗ ﹺﻖ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ؛ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻣﻦ ﻣﻈﺎﱂ ﺍﻟﻌﺒﺎﺩ ،ﺣﺬﱢﺭﻩ ﻣﻦ ﺩﻋﻮﺍ ِ ﻭﺑﲔ ﺍﷲ ﺣﺠﺎﺏ(( ﺃﺧﻲ ﺍﳌﺆﻣﻦ ،ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺃﻥ ﺃﺧﺎﻙ ﺍﳌﺴﻠ َﻢ ﺑﻴﻨﻪ ﻭﺑﲔ ﺯﻭﺟﺘِﻪ ﺷﻘﺎﻕ ﻭﻧﺰﺍﻉ ،ﻭﺃﻧﺖ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻮﻓﻴﻖ، ﺻ ﹾﻠ ﺤًﺎ ﻭَﺍﻟﺼﱡﹾﻠ ﺢُ ﺼِﻠ ﺤَﺎ َﺑ ْﻴَﻨ ُﻬﻤَﺎ ُ ﺡ ﻋَﻠﹶﻴْﻬﹺﻤَﺎ ﹶﺃ ﹾﻥ ُﻳ ْ ﺖ ِﻣ ْﻦ ﺑَﻌْﻠِﻬَﺎ ُﻧﺸُﻮﺯًﺍ ﹶﺃ ْﻭ ﹺﺇ ْﻋﺮَﺍﺿًﺎ ﻓﹶﻼ ُﺟﻨَﺎ َ ﻓﺘﺬﻛﺮ ﻗﻮﻝ ﺍﷲَ ) :ﻭﹺﺇ ﹾﻥ ﺍ ْﻣ َﺮﹶﺃ ﹲﺓ ﺧَﺎﹶﻓ ْ ﺧَﻴْﺮٌ( ] ﺍﻟﻨﺴﺎﺀ ،[١٢٨:ﻓﺄﺻﻠﺢ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ،ﻭﻭﻓﱢﻖ ﺑﻴﻨﻬﻤﺎ؛ ﻟﺘﻜﻮ ﹶﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺣﻘًّﺎ. ﻋﻨﺪﻣﺎ ﻳﺒﻠﻐﻚ ﻓﺠﻮﺓﹲ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺃﺑﻨﺎﺋﻪ ﻭﺃﻣﻮﺭٌ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺑﻨﺎﺋﻪ ﻭﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﻓﺒﺎﺩﺭ ﺑﻨﺼﻴﺤ ِﺔ ﺍﻷﺑﻨﺎﺀ ،ﻭﺣُﺜﱢﻬﻢ ﻋﻠﻰ ﺍﻟﱪ ﺏ ﻭﺣُﺜﹼﻪ ﻋﻠﻰ ﺍﳋﹸﻠﹸﻖ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺼﱪ ﻣﻊ ﺍﻷﻭﻻﺩ ﻭﻋﺪﻡ ﺇﺣﺪﺍﺙ ﻣﺎ ﻳﺴﺒﱢﺐ ﻭﺍﻟﺼﻠﺔ ﻭﲢﺬﻳﺮﻫﻢ ﻣﻦ ﺍﻟﻌﻘﻮﻕ ،ﰒ ﻗﺎﺑ ﹺﻞ ﺍﻷ َ ﲔ ﺃﺑﻨﺎﺀَﻩ ﻋﻠﻰ ﺑﺮﱢﻩ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ. ﻕ ﻭﺍﻟﻨﺰﺍﻉ ،ﺣﱴ ﻳﻌ َ ﺍﻟﺸﻘﺎ َ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٨١ﺇِﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮ ﹲﺓ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ ،ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﻻ ﺗﻜﻮ ﹶﻥ ﻏﺎﺷﺎ ﻟﻪ ﻋﻨﺪﻣﺎ ﺗﺒﻴﻌﻪ ﻭﻋﻨﺪﻣﺎ ﻳﺸﺘﺮﻱ ﻣﻨﻚ ،ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻏﺎﺷﺎ ﻟﻪ ﻭﻣﺪﻟﱢﺴًﺎ ﻋﻠﻴﻪ ﻭﺧﺎﺩﻋًﺎ ﺏ ﺍﻟﺴﱢﻠﹶﻊ ،ﻓﺈﻥﹼ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ)) :ﻣﻦ ﻏﺸﱠﻨﺎ ﻓﻠﻴﺲ ﻣﻨّﺎ ،ﻭﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ﰲ ﺍﻟﻨﺎﺭ(( ﻟﻪ ﻭﻣُﺨﻔﻴًﺎ ﻋﻴﻮ َ ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﻳَﺴﻠﹶﻢ ﺃﺧﻮﻙ ﻣﻦ ﺷﺮﱢ ﻟﺴﺎﻧﻚ ﻭﻳﺪﻙ ،ﻓﻼ ﻳﻜﻦ ﻟﺴﺎﻧُﻚ ﻣﻐﺘﺎﺑًﺎ ﻟﻪ ﻭﻻ ﺳﺎﻋﻴًﺎ ﺑﻨﻤﻴﻤ ٍﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺇﺧﻮﺍﻧﻪ ﻟﻘﺼ ِﺪ ﺍﻹﻓﺴﺎﺩ ،ﻭﻻ ﻳﻜﻦ ﻟﺴﺎﻧﻚ ﻳﺮﻣﻴﻪ ﺑﺎﻟﻌﻈﺎﺋﻢ ﻭﻳﺘﱠﻬﻤﻪ ﲟﺎ ﻫﻮ ﺑﺮﺍﺀ ﻣﻨﻪ ﻭﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺇﲦﹰﺎ ،ﻓﺤﺬﹼﺭﻩ ﻣﻦ ﺴﺒُﻮﺍ ﹶﻓ ﹶﻘ ِﺪ ﺍ ْﺣَﺘ َﻤﻠﹸﻮﺍ ُﺑ ْﻬﺘَﺎﻧًﺎ َﻭﹺﺇ ﹾﺛﻤًﺎ ﻣُﺒﹺﻴﻨًﺎ( ﺕ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻣَﺎ ﺍ ﹾﻛَﺘ َ ﲔ ﻭَﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ ﺫﻟﻚ ﻭﺑﻴّﻦ ﻟﻪ ﻗﻮﻝ ﺍﷲ) :ﻭَﺍﻟﱠﺬِﻳﻦَ ﻳُﺆْﺫﹸﻭﻥﹶ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ]ﺍﻷﺣﺰﺍﺏ.[٥٨: ﺕ ﻟﺴﺎﻧﻚ ﺃﻥ ﺗﻘﻮﻝ ﻓﻴﻪ ﺑﺎﻃﻼﹰ ،ﺃﻭ ﺗﺸﻬ َﺪ ﻋﻠﻴﻪ ﺯﻭﺭًﺍ ﻭﻬﺑﺘﺎﻧًﺎ ،ﺃﻭ ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﻻ ﻳﻨﺎﻝ ﺑﺴﺒﺐ ﻫﻔﻮﺍ ِ ﺐ ﺇﻟﻴﻪ ﻣﺎ ﻫﻮ ﺑﺮﺍﺀ ﻣﻨﻪ ،ﻓﻬﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺣﻘﻮﻗﻪ ﻋﻠﻴﻚ. ﺗﻨﺴ َ ﻭﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﻋﻠﻴﻚ ﺃﻥ ﻳﺴﻠﹶﻢ ﻣﻦ ﻳﺪﻙ ،ﻓﻼ ﺗﻀﺮﺑﻪ ﻭﻻ ﺗُﺘﻠﻒ ﻣﺎﻟﹶﻪ ﻭﻻ ﹸﲣﻂﱠ ﺑﻘﻠﻤﻚ ﻣﺎ ﻓﻴﻪ ﺿﺮﺭٌ ﻭﺇﻳﺬﺍﺀ ﻟﻪ ﰲ ﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ. ﻆ ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺇﻥ ﻳﻜﻦ ﻋﻨﺪﻙ ﺷﻬﺎﺩﺓﹲ ﻟﻪ ﻫﻮ ﻏﺎﻓﻞﹲ ﻋﻨﻬﺎ ﻻ ﻳﻌﻠﹶﻢ ﻬﺑﺎ ﻭﻳﺘﺮﺗﱠﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩ ِﺓ ﺣﻔ ﹸ ﺣﻘﻮﻗﻪ ﺍﳌﺎﻟﻴﺔ ﻓﺈﻥﱠ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻈﻬﺮَﻫﺎ ﻭﻻ ﲣﻔﻴﻬﺎ) ،ﻭَﻻ َﺗ ﹾﻜﺘُﻤُﻮﺍ ﺍﻟﺸﱠﻬَﺎ َﺩ ﹶﺓ َﻭ َﻣ ْﻦ ﻳَﻜﹾﺘُﻤْﻬَﺎ ﹶﻓﹺﺈﻧﱠﻪُ ﺁﺛِﻢٌ ﹶﻗ ﹾﻠﺒُﻪُ ﻭَﺍﻟﻠﱠﻪُ ﹺﺑﻤَﺎ
َﺗ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﻋَﻠِﻴﻢٌ( ]ﺍﻟﺒﻘﺮﺓ.[٢٨٣: ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﻋﻠﻴﻚ ﻋﻨﺪﻣﺎ ﺗﺮﻯ ﻭﺻﻴﱠﺘﻪ ﺍﻟﱵ ﻳﺮﻳ ُﺪ ﺃﻥ ﻳﻮﺻ َﻲ ﻬﺑﺎ ﺃﻭ ﺃﻭﻗﺎﻓﹶﻪ ﺍﻟﱵ ﻳﺮﻳﺪ ﺃﻥ ﻳﻮِﻗﻔﹶﻬﺎ ،ﺣﻴﻨﻤﺎ ﺗﺮﻯ ﻓﻴﻬﺎ ﺣَﻴﻔﹰﺎ ﻼ ﻟﻠﺒﻌﺾ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﻓ ﺨُﺬ ﻋﻠﻰ ﻳﺪﻩ ﻭﻣُﺮﻩ ﺑﺎﻟﻌﺪﻝ ﰲ ﻭﺻﻴﺘﻪ ﻭﻋﺪﻡ ﳐﺎﻟﻔﺔ ﺍﻟﺸﺮﻉ) ،ﹶﻓ َﻤ ْﻦ ﻭﳐﺎﻟﻔ ﹰﺔ ﻟﻠﺼﻮﺍﺏ ﻭﺗﻔﻀﻴ ﹰ ﺢ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﻓﹶﻼ ﹺﺇ ﹾﺛ َﻢ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻏﹶﻔﹸﻮﺭٌ ﺭَﺣِﻴﻢٌ( ]ﺍﻟﺒﻘﺮﺓ.[١٨٢: ﺻﹶﻠ َ ﺹ ﺟَﻨَﻔﹰﺎ ﹶﺃ ْﻭ ﹺﺇ ﹾﺛﻤًﺎ ﹶﻓﹶﺄ ْ ﻑ ِﻣ ْﻦ ﻣُﻮ ﹴ ﺧَﺎ َ ﺐ ﻣﺎﻟﻪ ﻋﻨﻪ ﻭﻳﻨﺴﺎﻩ ،ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻆ ﻣﺎﻟﻪ ﻋﻨﺪﻣﺎ ﻳﻔﻘﺪُﻩ ﻭﻋﻨﺪﻣﺎ ﻳﻐﻴ ُ ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ﺃﻥ ﲢﻔ ﹶ ﺳﺄﻟﻪ ﺍﻟﺼﺤﺎﰊّ ﻋﻦ ﻟﹸﻘﻄﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻗﺎﻝ )) :ﺍﻋﺮﹺﻑ ﻋِﻔﺎﺻﻬﺎ ﻭﻭﻛﺎﺀﻫﺎ ،ﰒ ﻋﺮﱢﻓﻬﺎ ﺳﻨﺔ ،ﻓﺈﻥ ﺟﺎﺀ ﺻﺎﺣﺒﻬﺎ ﻳﻮﻣًﺎ ﻣﻦ ﺍﻟﺪﻫﺮ ﻓﻬﻲ ﻟﻪ ،ﻭﺇﻻﱠ ﻓﻬﻲ ﻣﺎﻝ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ(( ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻌﺮﹺﻑ ﻭﻋﺎﺀﻫﺎ ﻭﻳﻌﺮﹺﻑ ﻣﺎ ﺭُﺑﻄﺖ ﺑﻪ ﻭﳛﺼِﻲ ﻋﺪﺩﻫﺎ ،ﰒ ﻼ ﰲ ﳎﺎﻣِﻊ ﺍﻟﻨﺎﺱ ﻭﰲ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺗﻌﺮﻳﻔﹰﺎ ﻋﻦ ﻣﻔﻘﻮﺩ ﻭﻋﻦ ﻧﻘﻮ ٍﺩ ﻣﻔﻘﻮﺩﺓ ﺃﻭ ﺣُﻠﻲّ ﻣﻔﻘﻮﺩ، ﻳﻌﺮﱢﻑ ﻋﻠﻴﻬﺎ ﺣﻮ ﹰﻻ ﻛﺎﻣ ﹰ ﻑ ﺗﺪﻝﹼ ﻋﻠﻰ ﺻِﺪﻗﻪ ﻭﻣﻄﺎﺑﻘﺔ ﺍﻟﻮﺍﻗﻊ ﻓﺎﺩﻓﻌﻬﺎ ﻟﻪ ،ﻭﺇﻥ ﻓﺈﻥ ﺟﺎﺀ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺻﻒ ﺫﻟﻚ ﺍﳌﺎﻝ ﺃﻭ ﺫﻟﻚ ﺍﳊﻠﻲّ ﺑﺄﻭﺻﺎ ٍ ﺕ ﳍﺎ ﻃﺎﻟﺐ ﻓﻬﻮ ﻣﺎﻝ ﺍﷲ ﻣﻠﱠﻜﻚ ﺍﷲ ﺇﻳﺎﻩ ﺇﱃ ﺃﻥ ﻳﺄﺗﻴﻪ ﻣﻦ ﻳﺪﱠﻋﻴﻪ ﻭﻳﺒﻴﱢﻦ ﺻﻔﺎﺗِﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ .ﻛ ﱡﻞ ﻫﺬﺍ ﻣﻀﻰ ﻋﺎﻡٌ ﻭﱂ ﻳﺄ ِ ﻣﻦ ﺣﻖﱢ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻢ. ﻣﻦ ﺣﻘﱢﻪ ﻋﻠﻴﻚ ـ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ـ ﺃﻥ ﺗﺒﺪَﺃﻩ ﺑﺎﻟﺴﻼﻡ ﺇﺫﺍ ﻟﻘﻴﺘﻪ ،ﻓﺘﻘﻮﻝ :ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ،ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ)) :ﻻ ﳛ ﱡﻞ ﳌﺴﻠﻢ ﺃﻥ ﻳﻬﺠ ُﺮ ﺃﺧﺎﻩ ﻓﻮﻕ ﺛﻼﺙ ،ﻳﻠﺘﻘﻴﺎﻥ ﻓﻴﻌﺮﺽ ﻫﺬﺍ ﻭﻳﻌﺮﺽ ﻫﺬﺍ ،ﻭﺧﲑﻫﻢ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺑﺎﻟﺴﻼﻡ(( ﺴ َﻦ ﻣِﻨْﻬَﺎ ﹶﺃ ْﻭ ُﺭﺩﱡﻭﻫَﺎ( ]ﺍﻟﻨﺴﺎﺀ .[٨٦:ﻓﺈﺫﺍ ﺤﻴﱡﻮﺍ ﹺﺑﹶﺄ ْﺣ َ ﺤﻴﱠ ٍﺔ ﹶﻓ َ ﻭﻣﻦ ﺣﻘﱢﻪ ﺇﺫﺍ ﺳﻠﱠﻢ ﻋﻠﻴﻚ ﺃﻥ ﺗﺮﺩﱠ ﻋﻠﻴﻪ ﲢﻴّﺘﻪ) ،ﻭَﺇﹺﺫﹶﺍ ﺣُﻴﱢﻴﺘُﻢْ ﹺﺑَﺘ ِ ﻗﺎﻝ :ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ،ﻓﻘﻞ ﻟﻪ :ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ،ﻭﺇﻥ ﺯﺩﺗﻪ" :ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ" ﻓﻘﺪ ﺃﺧﺬﺕ ﺑﺎﳊﻆ ﺍﻷﻭﻓﺮ. ﻣﻦ ﺣﻘﱢﻪ ﻋﻠﻴﻚ ﻋﻴﺎﺩﺗُﻪ ﰲ ﻣﺮﺿﻪ ﻭﺯﻳﺎﺭ ﺗﻪ ﺃﺛﻨﺎ َﺀ ﻣﺮﺿﻪ ﺗﻀﻤﻴﺪًﺍ ﳉﺮﺍﺣﻪ ﻭﻣﻮﺍﺳﺎ ﹰﺓ ﻟﻪ ﻭﺇﻛﺮﺍﻣًﺎ ﻟﻪ ﻭﻷﻫﻠﻪ ،ﻓﻌﺴﻰ ﺃﻥ ﻳﻨﺘﻔﻊَ ﻕ ﻟﻠﻨﺎﺱ ﻏﺎﺋﺒﺔ ﻋﻨﻪ ،ﻭﺗﺬﻛﲑﻩ ﺑﺎﻟﺘﱠﻮﺑﺔ ﺇﱃ ﺍﷲ ﻭﺍﻹﻗﻼﻉ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ، ﻣﻦ ﺯﻳﺎﺭﺗﻚ ﺑﻨﺼﻴﺤ ٍﺔ ﺗُﺴﺪﻳﻬﺎ ﺇﻟﻴﻪ ،ﻭﺗﺬﻛﲑًﺍ ﻟﻪ ﲝﻘﻮ ﹴ ﻭﺗﺬﻛﲑﻩ ﺑﺎﻟﻮﺻﻴﱠﺔ ﺍﻟﻌﺎﺩﻟﺔِ ﺍﻟﱵ ﻻ ﺟَﻮﺭ ﻭﻻ ﻇﻠﻢ ﻓﻴﻬﺎ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ) ( ٨٢ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮ ﹲﺓ ٣- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ)) :ﻻ ﻳﺆﻣ ُﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐﱠ ﻷﺧﻴﻪ ﻣﺎ ﳛﺒﻪ ﻟﻨﻔﺴﻪ(( ﲑ ﻷﺧﻴﻚ ﺍﳌﺴﻠﻢ ،ﻭﺍﺳ َﻊ ﻟﻪ ﰲ ﺍﳋﲑ ﺟﻬﺪَﻙ ،ﻭﺍﻛﺮﻩ ﻟﻪ ﻣﺎ ﺗﻜﺮ ُﻩ ﻟﻨﻔﺴﻚ ،ﻗِﻒ ﻣﻌﻪ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻌﺼﻴﺒﺔ، ﻓﺄﺣﺐﱠ ﺍﳋ َ ﻓﻤﻦ ﻛﺎﻥ ﰲ ﺣﺎﺟﺔ ﺃﺧﻴﻪ ﻛﺎﻥ ﺍﷲ ﰲ ﺣﺎﺟﺘﻪ ،ﻭﻣﻦ ﻳﺴﱠﺮ ﻋﻠﻰ ﻣﻌﺴﺮ ﻳﺴﱠﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻣﻦ ﻓﺮﱠﺝ ﻋﻦ ﻣﺆﻣ ﹴﻦ ﻛﺮﺑ ﹰﺔ ﻣﻦ ﹸﻛﺮَﺏ ﺍﻟﺪﻧﻴﺎ ﻓﺮّﺝ ﺍﷲ ﻋﻨﻪ ﻛﺮﺑ ﹰﺔ ﻣﻦ ﻛﹸ َﺮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ. ﺖ ﻋﻠﻰ ﺃﻣﺮ ﳜﺎﻟﻒ ﺍﻟﺸﺮﻉ ﳝﺎﺭﺳﻪ ﻒ ﻟﻠﺸﺮﻉ ﻭﺍﻃﻠﻌ َ ﺍﳌﺴﻠﻢ ،ﻣﻦ ﺣﻖﱢ ﺃﺧﻴﻚ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ،ﺇﺫﺍ ﺭﺃﻳﺘَﻪ ﻋﻠﻰ ﺃﻣﺮ ﺧﺎﻟ ٍ ﻓﻠﻴﻜﻦ ﻣﻨﻚ ﺍﻟﺴﺘ ُﺮ ﻋﻠﻴﻪ ﻗﺒﻞ ﻛﻞﱢ ﺷﻲﺀ ،ﻭﻻ ﲢﺎﻭﻝ ﻓﻀﻴﺤﺘَﻪ ﻭﺇﺷﺎﻋﺔ ﺍﻟﻔﺎﺣﺸﺔ ﻋﻠﻴﻪ. ﺍﻋﻠﻢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺧﻄﱠﺎﺀ ،ﻭﺃﻥ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﳚﺮﻱ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ ﳎﺮﻯ ﺍﻟﺪﻡ ،ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻒٌ ﺃﻣﺎﻡ ﺷﻬﻮﺍﺗﻪ ﺇﻻﱠ ﻣﻦ ﻟﻄﻒ ﺍﷲ ﻭﺭﺣِﻢ ﻭﻋﺼﻢ ،ﺇﺫﹰﺍ ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﺃﻣﻮﺭ ،ﺃﻭ ﹰﻻ :ﺍﻟﺴّﺘﺮ ﻋﻠﻴﻪ ﻭﻋﺪ ُﻡ ﻧﺸﺮ ﺗﻠﻚ ﺍﻟﻔﺎﺣﺸﺔ ،ﻭﻟﻴﺤﺬﺭ ﻣﻦ ﻗﻮﻝ ﺍﷲ) :ﹺﺇﻥﱠ ﺸﺔﹸ ﻓِﻲ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﹶﻟ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ ﻓِﻲ ﺍﻟﺪﱡ ْﻧَﻴﺎ ﻭَﺍﻵ ِﺧ َﺮِﺓ( ]ﺍﻟﻨﻮﺭ .[١٩:ﻓﻼ ﺗﻔﺮﺡ ﺤﺒﱡﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﺗﺸِﻴ َﻊ ﺍ ﹾﻟﻔﹶﺎ ِﺣ َ ﺍﻟﱠﺬِﻳ َﻦ ُﻳ ِ ﺑﺎﻃﱢﻼﻋﻚ ﻋﻠﻰ ﺃﺧﻄﺎﺋﻪ ،ﻭﻻ ﺗﻔﺮَﺡ ﻬﺑﻼﻛِﻪ ،ﺑﻞ ﺍﻋﻠﹶﻢ ﺃﻥ ﻫﺬﻩ ﻣﻦ ﻣﻜﺎﺋﺪ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﻠﻴﻜﹸﻦ ﻣﻮﻗﻔﹸﻚ ﻣﻊ ﺃﺧﻴﻚ ﺍﻟﺴﺘﺮ
ﺏ ﺍﷲ ﻭﺳﻨ ﹶﺔ ﺭﺳﻮﻟﻪ ،ﻓﻌﺴﻰ ﺍﷲ ﺃﻥ ﳚﻌ ﹶﻞ ﰲ ﻋﻠﻴﻪ ﺃﻭﻻﹰ ،ﰒ ﺗﻮﺟﻴﻬُﻪ ﻭﲢﺬﻳﺮﻩ ﻣﻦ ﺗِﻠﻜﻢ ﺍﳉﺮﳝ ِﺔ ﺍﻟﱵ ﳝﺎﺭﺳﻬﺎ ،ﻭﺑﻴﱢﻦ ﻟﻪ ﻛﺘﺎ َ ﺳﺘﺮﻙ ﻭﺭﻓﻘﻚ ﺳﺒﺒًﺎ ﻳﺴﺘﺤﻴﻲ ]ﻣﻨﻪ[ ﻭﳜﺠﻞ ،ﰒ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﻣﻦ ﺧﻄﺌﻪ. ﻣﻦ ﺣﻖﱢ ﺍﳌﺴﻠﻢ ﻋﻠﻴﻚ ،ﻋﻨﺪﻣﺎ ﺗﻌﻠﻢ ﺃﻥﱠ ﺷﺨﺼًﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺣ ﺠَﺮ ﻋﻠﻰ ﺑﻨﺎﺗﻪ ﻭﻣﻨﻌﻬﻦّ ﺍﻟﺰﻭﺍﺝ ،ﻭﺃﺭﺍﺩ ﲟﻨﻌﻬﻦّ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﺍﺳﺘﻐﻼ ﹶﻝ ﺣﻘﻮﻗﻬﻦّ ﻭﺃﻣﻮﺍﳍﻦ ﻭﻣﺮﺗﱠﺒﺎﻬﺗﻦ ﺃﻭ ﺃﺭﺍﺩ ﺃﻥ ﳚﻌﻠﻬﻦّ ﺳِﻠﻌ ﹰﺔ ﻳﺴﺎﻭﹺﻡ ﻬﺑﺎ ﻷﻏﺮﺍ ﺿﻪ ﺍﳋﺎﺻﺔ ،ﻳﺮﺩﱡ ﺍﻷﻛﻔﺎ َﺀ ﻃﻠﺒًﺎ ﻒ ﺍﻟﻨﺎﺻﺢ ﺍﳌﻮﺟﱢﻪ ،ﺍﶈﺬﱢﺭ ﻟﻪ ﻣﻦ ﺗﻠﻚ ﺍﳋﻄﻴﺌﺔ ،ﺍﳌﺒﻴﱢﻦ ﻟﻪ ﺃﻥ ﺍﻟﺒﻨﺎﺕِ ﰲ ﺻﺎﺣﺐ ﻣﺎﻝ ﻭﳓﻮﻩ ،ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﻣﻮﻗ َ ﺃﻣﺎﻧﺔ ﰲ ﺃﻋﻨﺎﻕ ﺍﻷﺏ ،ﺇﺫﺍ ﺗﻘﺪﱠﻡ ﺇﻟﻴﻪ ﻣﻦ ﻳﺮﺿﻰ ﺧﻠﻘﹶﻪ ﻭﺃﻣﺎﻧﺘﻪ ﻓﻠﻴﺘﱠﻖ ﺍﷲ ﻭﻟﻴﺰﻭﱢﺝ ﺍﻟﺒﻨﺎﺕ ،ﻭﻻ ﳚﻌﻠﻬﻦّ ﻟﻠﻤﺼﺎﱀ ﺍﳌﺎﺩﻳﺔ ﺃﻭ ﳓﻮ ﺫﻟﻚ ،ﻓﺈﻥ ﻫﺬﻩ ﺃﻣﺎﻧﺔ ﻻ ﻳﻨﺠﻮ ﻣﻨﻬﺎ ﺇﻻ ﺇﺫﺍ ﺳﻠﱠﻤﻬﺎ ﻟﻠﻜﻒﺀ ﺍﻟﺬﻱ ﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺃﻫﻠﻴﺘﻪ ﻟﺬﻟﻚ. ﺕ ﻓﻴﻬﺎ ﻛﺬﺏ ﻭﺧﺪﺍﻉ ﻭﻋﺪﻡ ﻣﺒﺎﻻﺓ، ﺕ ﺭﺑﻮﻳﺔ ،ﻭﻣﻌﺎﻣﻼ ٍ ﺕ ﺍﻟﺴﻴﺌﺔ ﻋﻨﺪ ﺃﺧﻴﻚ ،ﻣﻌﺎﻣﻼ ٍ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ ،ﻋﻨﺪﻣﺎ ﺗﺮﻯ ﺍﳌﻌﺎﻣﻼ ِ ﲑ ﻓﻴﻬﺎ ،ﻭﻋﻮﺍﻗﺒُﻬﺎ ﺳﻴﺌﺔ ،ﻭﻋﻮﺍﻗﺒﻬﺎ ﻓﺸﻞ ﺍﻟﱪﻛﺔ ﻓﻠﻴﻜﻦ ﻣﻮﻗﻔﻚ ﻣﻨﻪ ﺍﻟﻨﺼﻴﺤﺔ ﻭﲢﺬﻳﺮﻩ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﺍﶈﺮّﻣﺔ ،ﻭﺃﻧﻪ ﻻ ﺧ َ ﻭﺍﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ. ﻭﺃﺧﲑًﺍ ﻳﺎ ﺃﺧﻲ ،ﺍﳌﺆﻣ ُﻦ ﻣﺮﺁﺓﹲ ﻷﺧﻴﻪ ،ﻓﺎﳌﺮﺁﺓ ﺗﻌﻜﺲ ﺣﺎ ﹶﻝ ﺃﺧﻴﻚ ،ﻓﻠﻴﻜﻦ ﺣﺮﺻُﻚ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻪ ﻭﺍﺳﺘﻘﺎﻣﺘﻪ ﻭﺑُﻌﺪﻩ ﻋﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻟﺘﺆﺩﱢﻱ ﺣﻖﱠ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ. ﺃﺳﺄﻝ ﺍﷲ ﱄ ﻭﻟﻜﻢ ﺍﻟﻌﻮ ﹶﻥ ﻭﺍﻟﺘﺴﺪ ﻳﺪ ،ﺇﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ. ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﺍﳌﺴﻠ ُﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ؛ ﻻ ﻳﻈﻠﻤﻪ ﻭﻻ ﻳﻜﺬﺑﻪ ﻭﻻ ﳛﻘﺮﻩ ﻭﻻ ﳜﺬﻟﻪ((. ﺽ ﺍﳌﺴﻠﻤﲔ ،ﻳﻨﺘﻘِﺺ ﻣﻦ ﺣُﺮﻣﺘﻬﻢ، ﺾ ﻣَﻦ ﻻ ﺣﻴﺎ َﺀ ﻋﻨﺪﻩ ﻳﻨﺘﻬﻚ ﺃﻋﺮﺍ َ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ،ﻗﺪ ﻳﻀﻤﱡﻚ ﳎﻠﺲٌ ﻣﺎ ﺗﺮﻯ ﺑﻌ َ ﺖ ﺑﻼ ﺇﻧﻜﺎﺭ ،ﻭﺇﻳﺎﻙ ﻭﻳﻬﺘﻚ ﺃﻋﺮﺍﺿﻬﻢ ،ﻭﻳﻘﻮ ﹸﻝ ﻓﻴﻬﻢ ﻣﻦ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻷﺑﺎﻃﻴﻞ ﻣﺎ ﻫﻢ ﺑﺮﺁﺀ ﻣﻨﻪ ،ﻓﺈﻳﺎﻙ ﻭﺇﻳّﺎﻙ ﺃﻥ ﺗﺴﻜ َ ﺲ ﻋﻠﻴﻚ ﻭﺃﻧﺖ ﺳﺎﻛﺖ ،ﺍﻬﻧﺾ ﻭﺍﻧﺼﺢ ﺍﳉﺎﻟﺴﲔ ،ﻭﺣﺬﱢﺭﻫﻢ ﻣﻦ ﺍﻧﺘﻘﺎﺹ ﺣﺮﻣﺔ ﺍﳌﺴﻠﻤﲔ ،ﻓﺈﻥﹼ ﻣﻦ ﻧﺼﺮ ﺃﻥ ﳝﺮﱠ ﺍﺠﻤﻟﻠ ُ ﻒ ﻳُﻨﺘﻘﺺ ﻣﻦ ﻋِﺮﺿﻪ ،ﻭﻳُﻨﺘﻬﻚ ﻣﻦ ﺣﺮﻣﺘﻪ ﻧﺼﺮﻩ ﺍﷲ ﰲ ﻣﻮﺿ ﹴﻊ ﳛﺐّ ﻧﺼﺮﺗَﻪ ﻓﻴﻪ ،ﻭﻣﻦ ﺧﺬﻝ ﺃﺧﺎﻩ ﺃﺧﺎﻩ ﺍﳌﺴﻠ َﻢ ﰲ ﻣﻮﻗ ٍ ﺍﳌﺆﻣ َﻦ ﰲ ﻣﻮﺿ ﹴﻊ ﻳُﻨﺘﻘﺺ ﻣﻦ ﻋِﺮﺿﻪ ﻭﻳُﻨﺘﻬﻚ ﺣﺮﻣﺘﻪ ﺧﺬﻟﻪ ﺍﷲ ﰲ ﻣﻮﺿﻊ ﳛﺐّ ﻧﺼﺮﺗَﻪ ﻓﻴﻪ ،ﻓﺎﻧﺼﺮ ﺃﺧﺎﻙ ،ﻭﺩﺍﻓِﻊ ﻋﻦ ﻋِﺮﺿﻪ ،ﻭﻻ ﺗﺪﻉ ﻟﻠﺴﻔﻬﺎﺀ ﻭﺍﻷﺭﺍﺫﻝ ﺃﻥ ﳝﺘﺪّﻭﺍ ﰲ ﺃﻋﺮﺍﺽ ﺍﻷﻣﺔ ،ﻭﻳﻘﻮﻟﻮﺍ ﺍﻷﻛﺎﺫﻳﺐَ ،ﻭﻳﻔﺘﺮﻭﺍ ﺍﻷﺑﺎﻃﻴﻞ ،ﻭﻳﻘﻮﻟﻮﺍ ﻣﺎ ﻟﻴﺲ ﳍﻢ ﺑﻪ ﻋﻠﻢ ،ﻓﺈﻥﹼ ﺍﳌﺴﻠ َﻢ ﺇﺫﺍ ﺃﺧ ﹶﺬ ﻋﻠﻰ ﻳﺪ ﺍﻟﺴﻔﻬﺎﺀ ﻭﱂ ﻳﺘﺮﻙ ﳍﻢ ﺍﺠﻤﻟﺎﻝ ،ﻳﻘﻮﻟﻮﺍ ﺑﻼ ﻋﻠﻢ ،ﺃﺧﺬ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ، ﲑ ِﻣ ْﻦ ﻭﺣﺬﱠﺭﻫﻢ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ،ﻭﺑﻴﱠﻦ ﳍﻢ ﺃﻥ ﳒﻮﻯ ﺍﳌﺴﻠﻤﲔ ﺧﲑﻫﺎ ﻣﺎ ﻛﺎﻥ ﻣﻌِﻴﻨًﺎ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ) ،ﻻ َﺧ ْﻴ َﺮ ﻓِﻲ ﹶﻛِﺜ ﹴ ﺱ( ]ﺍﻟﻨﺴﺎﺀ.[١١٤: ﺡ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺻﻼ ﹴ ﻑ ﹶﺃ ْﻭ ﹺﺇ ْ ﺼ َﺪﹶﻗ ٍﺔ ﹶﺃ ْﻭ َﻣ ْﻌﺮُﻭ ٍ ﺠﻮَﺍ ُﻫ ْﻢ ﹺﺇﻻﱠ َﻣ ْﻦ ﹶﺃ َﻣ َﺮ ﹺﺑ َ َﻧ ْ ﻓﻜﻦ ـ ﻳﺎ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ـ ﻳﻘﻈﹰﺎ ﻋﻨﺪﻣﺎ ﺗُﻨﺘﻬَﻚ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ ،ﺩﺍﻓِﻊ ﻋﻨﻬﺎ ﺑﻘﺪ ﹺﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ ،ﻭﻗِﻒ ﺍﳌﻮﻗﻒَ ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﺗﺒﺘﻐﻲ ﺑﻪ ﻭﺟ َﻪ ﺍﷲ ﻭﺗﺮﺟﻮ ﺑﻪ ﻣﺎ ﻋﻨﺪ ﺍﷲ. ﻭﻓﱠﻖ ﺍﷲ ﺍﳉﻤﻴﻊ ﻟﻜﻞ ﺧﲑ ،ﻭﺟﻨّﺒﻨﺎ ﻭﺇﻳﺎﻛﻢ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮ ﻭﺍﻟﺒﻼﺀ ،ﺇﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٨٣ﻣَﺎ َﻳ ﹾﻠ ِﻔﻆﹸ ِﻣ ْﻦ ﹶﻗ ْﻮ ﹴﻝ ﹺﺇﻻﱠ ﹶﻟ َﺪ ْﻳ ِﻪ ﺭَﻗِﻴﺐٌ ﻋَﺘِﻴﺪٌ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) :ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺘﻜﻠﻢ ﺑﺎﻟﻜﻠﻤﺔ ﻣﻦ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻣﺎ ﻳﻈﻦ ﺃﻥ ﺗﺒﻠﻎ ﻣﺎ ﺑﻠﻐﺖ ،ﻳﻜﺘﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻪ ﻬﺑﺎ ﺭﺿﻮﺍﻧﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺘﻜﻠﻢ ﺑﺎﻟﻜﻠﻤﺔ ﻣﻦ ﺳَﺨﻂ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻣﺎ ﻳﻈﻦ ﺃﻥ ﺗﺒﻠﻎ ﻣﺎ ﺑﻠﻐﺖ ،ﻳﻜﺘﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻬﺑﺎ ﻋﻠﻴﻪ ﺳﺨﻄﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ((.
ﻳُﻠﻘﻲ ﺍﻟﺮﺟﻞ ﺍﻟﻜﻠﻤ ﹶﺔ ﻻ ﻳُﻠﻘﻲ ﳍﺎ ﺑﺎ ﹰﻻ ﻭﻫﻮ ﳛﺘﺴﻲ ﺍﻟﻘﻬﻮﺓ ﻭﺍﻟﺸﺎﻱ ،ﻳﺮﻳﺪ ﺃﻥ ﳝﻸ ﻓﺮﺍﻏﻪ ﻭﻳﻀﺤِﻚ ﺧ ﻼﹼﻧﻪ ﺃﻭ ﻳﺴﺮّ ﺍﻟﺬﻳﻦ ﻳﺴﺎﻣﺮﻭﻧﻪ ،ﻓﻴﺴﺨﺮ ﻣﻦ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ ﺃﻭ ﻳﻘﻊ ﰲ ﻋﺮﺿﻪ ﳘﺰًﺍ ﺃﻭ ﳌﺰًﺍ ،ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻗﺪ ﻳﻜﺘﺐ ﺍﷲ ﻬﺑﺎ ﻋﻠﻴﻪ ﺳﺨﻄﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻗﺎﻝ ﻋﻠﻘﻤﺔ" :ﻛﻢ ﻣﻦ ﻛﻼﻡ ﻣﻨَﻌَﻨﻴﻪ ﺣﺪﻳﺚ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﺃﻥ ﺃﻗﻮﻟﻪ". ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻳﻮﻣًﺎ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺣﺴﺒﻚ ﻣﻦ ﺻﻔﻴّﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﺗﻌﲏ ﺃﻬﻧﺎ ﻗﺼﲑﺓ ،ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺖ ﻛﻠﻤﺔ ﻟﻮ ﻣﺰﺟﺖ ﲟﺎﺀ ﺍﻟﺒﺤﺮ ﳌﺰﺟﺘﻪ(( ،ﻟﻮ ﺍﺧﺘﻠﻄﺖ ﲟﺎﺀ ﺍﻟﺒﺤﺮ ﻷﻧﺘَﻦ ﺍﻟﺒﺤﺮ ﻛﻠﹼﻪ ،ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ـ ﻭﺳﻠﻢ )) :ﻟﻘﺪ ﻗﻠ ِ ﺇﻬﻧﺎ ﻗﺼﲑﺓ ﻭﻫﻲ ﺗُﺮﻯ ﻗﺼﲑﺓ ـ ﺃﻧﺘﻨﺖ ﻣﺎﺀ ﺍﻟﺒﺤﺮ ﻟﻮ ﻣﺰﺟﺖ ﺑﻪ ،ﻓﻜﻴﻒ ﺑﻜﺜﲑ ﳑﺎ ﻧﻘﻮﻟﻪ ﺻﺒﺎﺡ ﻣﺴﺎﺀ؟! ﺲ ﹶﻟ ﹸﻜ ْﻢ ﹺﺑ ِﻪ ﻋِﻠﹾ ٌﻢ ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪَ ) :ﺳَﻨ ﹾﻜﺘُﺐُ ﻣَﺎ ﻗﹶﺎﻟﹸﻮﺍ( ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[١٨١:ﻭﻗﺎﻝ ﻋﺰ ﺷﺄﻧﻪَ ) :ﻭَﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹺﺑﹶﺄ ﹾﻓﻮَﺍ ِﻫ ﹸﻜ ْﻢ ﻣَﺎ ﹶﻟْﻴ َ ﺴﺒُﻮَﻧﻪُ َﻫﻴﱢﻨًﺎ َﻭﻫُ َﻮ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ﻋَﻈِﻴﻢٌ( ]ﺍﻟﻨﻮﺭ ،[١٥:ﻭﺣﺚ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ﻭﺻﻴﺎﻧﺔ ﺍﳌﻨﻄﻖ ﻭﳎﺎﻧﺒﺔ ﺍﻟﻔﺤﺶ ﻭﺍﻟﺒَﺬﺍﺀ ﺤَ َﻭَﺗ ْ ﺴﻦُ ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ﻳَﻨ َﺰ ﻍﹸ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﻋَﺪُﻭﺍ ﻓﻘﺎﻝ ﺟﻞ ﻭﻋﻼَ ) :ﻭﹸﻗ ﹾﻞ ِﻟِﻌﺒَﺎﺩِﻱ ﻳَﻘﹸﻮﻟﹸﻮﺍ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﹶﺃ ْﺣ َ ُﻣﺒﹺﻴﻨًﺎ( ]ﺍﻹﺳﺮﺍﺀ ،[٥٣:ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﻌﺎﺫ)) :ﺃﻣﺴﻚ ﻋﻠﻴﻚ ﻫﺬﺍ(( ﻭﺃﺷﺎﺭ ﺇﱃ ﻟﺴﺎﻧﻪ ،ﻓﻘﺎﻝ ﻣﻌﺎﺫ: ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻧﺎ ﳌﺆﺍﺧﺬﻭﻥ ﲟﺎ ﻧﺘﻜﻠﻢ ﺑﻪ؟! ﻓﻘﺎﻝ)) :ﺛﻜﻠﺘﻚ ﺃﻣﻚ ﻳﺎ ﻣﻌﺎﺫ ،ﻭﻫﻞ ﻳﻜﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ ﺃﻭ ﻋﻠﻰ ﻣﻨﺎﺧﺮﻫﻢ ﺇﻻ ﺣﺼﺎﺋﺪ ﺃﻟﺴﻨﺘﻬﻢ؟!(( ﻭﺣﺼﺎﺋﺪ ﺍﻷﻟﺴﻦ ﺟﺰﺍﺀ ﺍﻟﻜﻼﻡ ﺍﶈﺮّﻡ ﻭﻋﻘﻮﺑﺎﺗﻪ .ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ)) :ﺇﺫﺍ ﺃﺻﺒﺢ ﺍﺑﻦ ﺁﺩﻡ ﻓﺈﻥ ﺍﻷﻋﻀﺎﺀ ﻛﻠﻬﺎ ﺗﻜﻔﱢﺮ ﺍﻟﻠﺴﺎﻥ ﺗﻘﻮﻝ :ﺍﺗﻖ ﺍﷲ ﻓﻴﻨﺎ ،ﻓﺈﳕﺎ ﳓﻦ ﺑﻚ ،ﻓﺈﻥ ﺍﺳﺘﻘﻤﺖ ﺍﺳﺘﻘﻤﻨﺎ ،ﻭﺇﻥ ﺍﻋﻮﺟﺠﺖ ﺍﻋﻮﺟﺠﻨﺎ(( ،ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ: ))ﺗﻜﻔﺮ ﺍﻟﻠﺴﺎﻥ(( ﺃﻱ :ﺗﺬﻝ ﻟﻪ ﻭﲣﻀﻊ". ﻭﻟﻘﺪ ﻛﺎﻥ ﺧﻮﻑ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ ﺁﻓﺎﺕ ﺍﻟﻠﺴﺎﻥ ﻋﻈﻴﻤًﺎ ،ﻓﻬﺬﺍ ﺃﺑﻮ ﺑﻜﺮ ﻛﺎﻥ ﳜﺮﺝ ﻟﺴﺎﻧﻪ ﻭﻳﻘﻮﻝ) :ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻭﺭﺩﱐ ﺷﺮ ﺍﳌﻮﺍﺭﺩ( ،ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺄﺧﺬ ﺑﻠﺴﺎﻧﻪ ﻭﻳﻘﻮﻝ) :ﻭﳛﻚ ،ﻗﻞ ﺧﲑﺍ ﺗﻐﻨﻢ ،ﺃﻭ ﺍﺳﻜﺖ ﻋﻦ ﺳﻮﺀ ﺗﺴﻠﻢ ،ﻭﺇﻻ ﻓﺈﻧﻚ ﺳﺘﻨﺪﻡ( ،ﻓﻘﻴﻞ ﻟﻪ :ﻳﺎ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﱂ ﺗﻘﻮﻝ ﻫﺬﺍ؟ ﻗﺎﻝ) :ﺇﻧﻪ ﺑﻠﻐﲏ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺟﺴﺪﻩ ﺃﺷﺪ ﺣَﻨَﻘﹰﺎ ﺃﻭ ﻏﻴﻈﹰﺎ ﻣﻨﻪ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺇﻻ ﻣﻦ ﻗﺎﻝ ﺑﻪ ﺧﲑًﺍ ﺃﻭ ﺃﻣﻠﻰ ﺑﻪ ﺧﲑًﺍ( ،ﻭﻛﺎﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﳛﻠﻒ ﺑﺎﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺷﻲﺀ ﺃﺣﻮﺝ ﺇﱃ ﻃﻮﻝ ﺳﺠﻦ ﻣﻦ ﻟﺴﺎﻥ ،ﻭﻗﺎﻝ ﺍﳊﺴﻦ" :ﺍﻟﻠﺴﺎﻥ ﺃﻣﲑ ﺍﻟﺒﺪﻥ ،ﻓﺈﺫﺍ ﺟﲎ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﺷﻴﺌﺎ ﺟﻨﺖ ،ﻭﺇﺫﺍ ﻋﻒّ ﻋﻔﺖ" ،ﻭﻗﺎﻝ ﻋﻤﺮ ) :ﻣﻦ ﻛﺜﺮ ﻛﻼﻣﻪ ﻛﺜﺮ ﺳﻘﻄﻪ ،ﻭﻣﻦ ﻛﺜﺮ ﺳﻘﻄﻪ ﻛﺜﺮﺕ ﺫﻧﻮﺑﻪ ،ﻭﻣﻦ ﻛﺜﺮﺕ ﺫﻧﻮﺑﻪ ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﺃﻭﱃ ﺑﻪ( ،ﻭﻛﺎﻥ ﻃﺎﻭﻭﺱ ﺭﲪﻪ ﺍﷲ ﻳﻌﺘﺬﺭ ﻣﻦ ﻃﻮﻝ ﺍﻟﺴﻜﻮﺕ ﻭﻳﻘﻮﻝ" :ﺇﱐ ﺟﺮﺑﺖ ﻟﺴﺎﱐ ﻓﻮﺟﺪﺗﻪ ﻟﺌﻴﻤﺎ ﻭﺿﻴﻌﺎ" ،ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒ" :ﺇﻥ ﺗﺮﻙ ﻓﻀﻮﻝ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺎﺱ ﺃﺷﻖ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ" ،ﻭﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ" :ﻛﺎﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﳛﻔﻆ ﻛﻼﻣﻪ ﻣﻦ ﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ". ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ،ﺣﻔﻆ ﺍﳌﺮﺀ ﻟﻠﺴﺎﻧﻪ ﻭﻗﻠﹼﺔ ﻛﻼﻣﻪ ﻋﻨﻮﺍﻥ ﺃﺩﺑﻪ ﻭﺯﻛﺎﺀ ﻧﻔﺴﻪ ﻭﺭﺟﺤﺎﻥ ﻋﻘﻠﻪ ،ﻛﻤﺎ ﻗﻴﻞ ﰲ ﻣﺄﺛﻮﺭ ﺍﳊﻜﻢ: "ﺇﺫﺍ ﰎ ﺍﻟﻌﻘﻞ ﻧﻘﺺ ﺍﻟﻜﻼﻡ" ،ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ" :ﻛﻼﻡ ﺍﳌﺮﺀ ﺑﻴﺎﻥ ﻓﻀﻠﻪ ﻭﺗﺮﲨﺎﻥ ﻋﻘﻠﻪ ،ﻓﺎﻗﺼﺮﻩ ﻋﻠﻰ ﺍﳉﻤﻴﻞ، ﻭﺍﻗﺘﺼﺮ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ". ﺇﺫﺍ ﺷﺌﺖ ﺃﻥ ﲢﻴﺎ ﺳﻠﻴﻤﺎ ﻣﻦ ﺍﻷﺫﻯ ...ﻭﺣﻈﻚ ﻣﻮﻓﻮﺭٌ ﻭﻋﺮﺿﻚ ﺻﻴّﻦ ﺉ ...ﻓﻜﻠﹼﻚ ﻋﻮﺭﺍﺕٌ ﻭﻟﻠﻨﺎﺱ ﺃﻟﺴﻦ ﻟﺴﺎﻧﻚ ﻻ ﺗﺬﻛﺮ ﺑﻪ ﻋﻮﺭﺓ ﺍﻣﺮ ﹴ ﻭﻋﻴﻨﻚ ﺇﻥ ﺃﺑﺪﺕ ﺇﻟﻴﻚ ﻣﻌﺎﻳﺒﺎ ...ﻳﻮﻣًﺎ ﻓﻘﻞ ﻳﺎ ﻋﲔ ﻟﻠﻨﺎﺱ ﺃﻋﲔ ﻑ ﻭﺳﺎﻣﺢ ﻣﻦ ﺍﻋﺘﺪﻯ ...ﻭﻓﺎﺭﻕ ﻭﻟﻜﻦ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻓﺼﺎﺣﺐ ﲟﻌﺮﻭ ٍ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ.
) ( ٨٤ﻭﻧﻨﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻫﻮ ﺷﻔﺎﺀ ﻭﺭﲪﺔ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻗﺎﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ) :ﻭﻧﻨﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻫﻮ ﺷﻔﺎﺀ ﻭﺭﲪﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻻ ﻳﺰﻳﺪ ﺍﻟﻈﺎﳌﲔ ﺇﻻ ﺧﺴﺎﺭًﺍ( ]ﺍﻹﺳﺮﺍﺀ.[٨٢: ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ ﰲ ﺍﻟﻘﺮﺁﻥ) :ﻗﻞ ﻫﻮ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﺪﻯ ﻭﺷﻔﺎﺀ(]ﻓﺼﻠﺖ [٤٤ :ﻓﺈﻥ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻫﺪﻯ ﻟﻠﻤﺆﻣﻨﲔ ،ﻭﺟﻌﻞ ﻓﻴﻪ ﺍﻟﺸﻔﺎﺀ. ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﺍﻟﺸﻔﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ: ﻓﻤﻨﻪ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺃﺩﻭﺍﺀ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ .ﺍﻟﱵ ﻣﻦ ﺗﺴﻠﻄﺖ ﻋﻠﻴﻪ ﺃﺿﻠﺘﻪ ﻭﺻﺎﺭ ﺳﺎﻋﻴًﺎ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ،ﻭﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻫﺎﺩﻳًﺎ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ) ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ(] ﺍﻹﺳﺮﺍﺀ [٩:ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺃﻣﺮﺍﺽ ﺍﻟﺸﻬﻮﺍﺕ ﻭﻣﻦ ﺃﻣﺮﺍﺽ ﺍﻟﺸﺒﻬﺎﺕ ،ﻓﻌﻠﻴﻪ ﺑﺎﻟﻘﺮﺁﻥ ،ﻓﻬﻮ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﺪﻯ ﻭﻫﻮ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺷﻔﺎﺀ. ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺷﻔﺎﺀ ﻷﻣﺮﺍﺽ ﺍﻟﺒﺪﻥ ﺑﺄﻧﻮﺍﻋﻬﺎ .ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ :ﻣﺎ ﻣﻦ ﺩﺍﺀ ﺇﻻ ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺷﻔﺎﺅﻩ ،ﻋﻠﻤﻪ ﻣﻦ ﻋﻠﻤﻪ ﻭﺟﻬﻠﻪ ﻣﻦ ﺟﻬﻠﻪ ،ﻭﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻻﺳﺘﻄﺒﺎﺏ ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻟﺘﺪﺍﻭﻱ ﻬﺑﺎ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ. ﻼ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﻴﻒ ﺗﻼ ﻋﻠﻰ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻪ ﺩﺍﺀ ﺍﻟﺮﻋﺎﻑ ﺍﻟﺬﻱ ﺍﺳﺘﻄﺎﻝ ﺑﻪ .ﻛﺎﻥ ﻃﺮﻳﻘﺔ ﺩﻭﺍﺀ ﻓﺎﻧﻈﺮ ﻣﺜ ﹰ ﺫﻟﻚ ﺍﻟﺪﺍﺀ ﻋﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻛﺘﺐ ﻋﻠﻰ ﺟﺒﻴﻨﻪ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻗﻴﻞ ﻳﺎ ﺃﺭﺽ ﺍﺑﻠﻌﻲ ﻣﺎﺀﻙ ﻭﻳﺎ ﲰﺎﺀ ﺃﻗﻠﻌﻲ ﻭﻏﻴﺾ ﺍﳌﺎﺀ ﻭﻗﻀﻲ ﺍﻷﻣﺮ( ]ﻫﻮﺩ .[٤٤:ﻓﺸﻔﻰ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺫﻟﻚ ﺍﳌﺮﻳﺾ. ﺍﻧﻈﺮ ﺇﱃ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﺻﻴﺐ ﺑﺴﻢّ ﻣﻦ ﺑﻌﺾ ﺫﻭﺍﺕ ﺍﻟﺴﻤﻮﻡ .ﻓﺄﺗﺎﻩ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ،ﻓﺄﺑﻄﻞ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺫﻟﻚ ﺍﻟﺴﻢ ﻭﺃﺛﺮﻩ ﻭﻗﺎﻡ ﺍﻟﺮﺟﻞ ﺳﻠﻴﻤًﺎ ﳝﺸﻲ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻫﻜﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺷﻔﺎﺀ ﻟﻸﻣﺮﺍﺽ ﺍﻟﺒﺪﻧﻴﺔ. ﻭﻗﺪ ﻋﺪّ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻧﻮﺍﻉ ﻫﺠﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﱵ ﺗﺪﺧﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﻳﺎ ﺭﺏ ﺇﻥ ﻗﻮﻣﻲ ﺍﲣﺬﻭﺍ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻬﺠﻮﺭًﺍ( ] ﺍﻟﻔﺮﻗﺎﻥ .[٣٠:ﻋﺪﻭﺍ ﻣﻦ ﺃﻧﻮﺍﻉ ﻫﺬﺍ ﺍﳍﺠﺮ ،ﺃﻥ ﻳﻬﺠﺮ ﺍﻟﻘﺮﺁﻥ ﻓﻼ ﻳﺴﺘﺸﻔﻲ ﺑﻪ. ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻔﺎﺀ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ،ﻭﻣﻦ ﻋﲔ ﺍﻹﻧﺲ ﻭﻋﲔ ﺍﳉﻦ ﻭﻣﻦ ﺍﻟﺴﺤﺮ، ﻭﻣﻦ ﲨﻴﻊ ﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ ،ﺍﻟﱵ ﻗﺪ ﻻ ﺗﻜﻮﻥ ﻣﻦ ﺟﻨﺲ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺒﺪﻧﻴﺔ. ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳُﺮﻗﻰ ﺑﻌﺾ ﺃﻭﻻﺩ ﺟﻌﻔﺮ ﳌﺎ ﺭﺃﻯ ﻓﻴﻬﻢ ﻣﻦ ﺃﺛﺮ ﺍﻟﻌﲔ .ﻭﻗﺪ ﺃﻣﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺬﻟﻚ ،ﻭﻗﺪ ﺭﻗﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺭُﻗﻲ ﺃﻳﻀًﺎ. ﻓﺎﻟﻘﺮﺁﻥ ﺇﺫﹰﺍ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺷﻔﺎﺀ ،ﻭﺍﻟﺮﻗﻴﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺳﻨﺔ ﻣﺎﺿﻴﺔ ﻓﻘﺪ ﺭﻗﻰ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻧﺒﻴﻨﺎ ﳏﻤﺪًﺍ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻗﺪ ﺭﻗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﺭﻗﻰ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻳﻀًﺎ ،ﺭﻗﻰ ﺑﻌﻀﻬﻢ ﺑﻌﻀًﺎ، ﻭﻫﺬﺍ ﺍﻣﺘﺜﺎ ﹰﻻ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺃﻥ ﻳﻨﻔﻊ ﺃﺧﺎﻩ ﻓﻠﻴﻨﻔﻌﻪ(( ﻓﺎﻟﺮﻗﻴﺔ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺑﺎﻷﺩﻋﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻮﺍﺭﺩﺓ ،ﻓﻴﻬﺎ ﺍﻟﺸﻔﺎﺀ ﺑﺈﺫﻥ ﺍﷲ ،ﻓﻬﻲ ﺳﺒﺐ ﻳﻨﻔﻊ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺑﻪ .ﻭﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺍﻟﺸﻔﺎﺀ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻟﻜﻦ ﺍﻟﻈﺎﳌﲔ ﻻ ﻳﺰﻳﺪﻫﻢ ﺇﻻ ﺧﺴﺎﺭًﺍ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ ( ٨٥ﻭﻻﲢﺴﱭ ﺍﷲ ﻏﺎﻓ ﹰ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :
ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ ،ﺇﳕﺎ ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ .ﻣﻬﻄﻌﲔ ﻣﻘﻨﻌﻲ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻭﻻﲢﺴﱭ ﺍﷲ ﻏﺎﻓ ﹰ ﺭﺅﻭﺳﻬﻢ ،ﻻﻳﺮﺗﺪ ﺇﻟﻴﻬﻢ ﻃﺮﻓﻬﻢ ،ﻭﺃﻓﺌﺪﻬﺗﻢ ﻫﻮﺍﺀ.".ﺁﻳﺔ ﻬﺗﺪﻳﺪ ﻭﻭﻋﻴﺪ ﻭﻟﻜﻦ ﻣﺎ ﺃﻋﻈﻢ ﻣﺎﻓﻴﻬﺎ ﻣﻦ ﺷﻔﺎﺀ ﻟﻘﻠﻮﺏ ﺍﳌﻈﻠﻮﻣﲔ ﻭﺗﺴﻠﻴﺔ ﳋﻮﺍﻃﺮ ﺍﳌﻜﻠﻮﻣﲔ ،ﻓﻜﻢ ﺗﺮﺗﺎﺡ ﻧﻔﺲ ﺍﳌﻈﻠﻮﻡ ﻭﻳﻬﺪﺃ ﺧﺎﻃﺮﻩ ﺣﻴﻨﻤﺎ ﻳﺴﻤﻊ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻳﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻥ ﺣﻘﻪ ﻟﻦ ﻳﻀﻴﻊ ﻭﺃﻧﻪ ﺳﻮﻑ ﻳﻘﺘﺺ ﻟﻪ ﳑﻦ ﻇﻠﻤﻪ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ .ﻭﺃﻧﻪ ﻣﻬﻤﺎ ﺃﻓﻠﺖ ﺍﻟﻈﺎﱂ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻥ ﺟﺮﺍﺋﻤﻪ ﻣﺴﺠﻠﻪ ﻋﻨﺪ ﻣﻦ ﻻﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﻪ ﻭﻻﻳﻐﻔﻞ ﻋﻦ ﺷﺊ .ﻭﺍﳌﻮﻋﺪ ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ ،ﻳﻮﻡ ﺍﻟﻌﺪﺍﻟﺔ ،ﻳﻮﻡ ﻳﺆﺧﺬ ﻟﻠﻤﻈﻠﻮﻡ ﻣﻦ ﺍﻟﻈﺎﱂ ،ﻭﻳﻘﺘﺺ ﻟﻠﻤﻘﺘﻮﻝ ﻣﻦ ﺍﻟﻘﺎﺗﻞ " ﺍﻟﻴﻮﻡ ﲡﺰﻯ ﻛﻞ ﻧﻔﺲ ﲟﺎ ﻛﺴﺒﺖ ﻻﻇﻠﻢ ﺍﻟﻴﻮﻡ" ﻭﻟﻜﻦ ﺍ ﷲ ﳝﻬﻞ ﻟﻠﻈﺎﱂ ﺣﱴ ﺇﺫﺍ ﺃﺧﺬﻩ ﱂ ﻳﻔﻠﺘﻪ " ﺇﳕﺎ ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ" ﺃﻱ ﺗﺒﻘﻰ ﺃﺑﺼﺎﺭﻫﻢ ﻣﻔﺘﻮﺣﺔ ﻣﺒﻬﻮﺗﺔ ،ﻻﺗﺘﺤﺮﻙ ﺍﻷﺟﻔﺎﻥ ﻣﻦ ﺍﻟﻔﺰﻉ ﻭﺍﳍﻠﻊ ،ﻭﻻﺗﻄﺮﻑ ﺍﻟﻌﲔ ﻣﻦ ﻫﻮﻝ ﻣﺎﺗﺮﻯ" ،ﻣﻬﻄﻌﲔ ﻣﻘﻨﻌﻲ ﺭﺅﻭﺳﻬﻢ ﺭﺅﻭﺳﻬﻢ ،ﻻﻳﺮﺗﺪ ﺇﻟﻴﻬﻢ ﻃﺮﻓﻬﻢ ،ﻭﺃﻓﺌﺪﻬﺗﻢ ﻫﻮﺍﺀ" ﺃﻱ ﻣﺴﺮﻋﲔ ﻻﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺷﺊ ﳑﻦ ﺣﻮﳍﻢ ،ﻭﻗﺪ ﺭﻓﻌﻮﺍ ﺭﺅﻭﺳﻬﻢ ﰲ ﺫﻝ ﻭﺧﺸﻮﻉ ﻻﻳﻄﺮﻓﻮﻥ ﺑﺄﻋﻴﻨﻬﻢ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﳉﺰﻉ ﻭﻗﻠﻮﻬﺑﻢ ﺧﺎﻭﻳﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﻛﻞ ﺧﺎﻃﺮ ﻣﻦ ﻫﻮﻝ ﺍﳌﻮﻗﻒ .ﻣﺎﺃﻋﻈﻢ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎﺃﺭﻭﻉ ﻼ ﺃﻣﺎﻣﻚ. ﺗﺼﻮﻳﺮﻩ ﻟﻠﻤﻮﺍﻗﻒ ﺣﱴ ﻛﺄﻧﻚ ﺗﺮﻯ ﺍﳌﺸﻬﺪ ﻣﺎﺛ ﹰ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﲣﻴﻞ ﻭﺃﻧﺖ ﺗﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺼﲑ ﺍﻟﻄﻐﺎﺓ ﺍﻟﻈﻠﻤﺔ ﳑﻦ ﺍﻧﺘﻬﻜﻮﺍ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﺎﺕ ﻭﺳﻔﻜﻮﺍ ﺩﻣﺎﺀ ﺍﻷﺑﺮﻳﺎﺀ ﻭﻗﺘﻠﻮﺍ ﺍﻷﻃﻔﺎﺀ ﻭﺷﺮﺩﻭﺍ ﺍﻟﻨﺴﺎﺀ ،ﻭﻫﺪﻣﻮﺍ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﻨﺎﺯﻝ ﺗﺬﻛﺮ ﻣﻦ ﻋﺎﺛﻮﺍ ﺑﺄﺭﺽ ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ ﻭﺍﻟﺸﻴﺸﺎﻥ ﺍﻟﻔﺴﺎﺩ ﻭﻣﻦ ﺃﺫﺍﻗﻮﺍ ﺃﺧﻮﺍﻧﻨﺎ ﰲ ﻓﻠﺴﻄﲔ ﺻﻨﻮﻑ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻘﻬﺮ ﻭﺍﻟﻈﻠﻢ ،ﻭﺗﺬﻛﺮ ﺍﻟﻄﻐﺎﺓ ﺍﻟﺬﻳﻦ ﻳﻌﺬﺑﻮﻥ ﺍﻟﺪﻋﺎﺓ ﰲ ﺍﻟﺴﺠﻮﻥ ﻭﻳﺴﻴﻤﻮﻬﻧﻢ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺃﺟﻞ ﺃﻬﻧﻢ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ،ﺗﺬﻛﺮ ﺃﻥ ﺍﷲ ﻓﻮﻗﻬﻢ ﻭﺃﻧﻪ ﺳﻮﻑ ﻳﻘﺘﺺ ﻣﻨﻬﻢ ﻭﺳﲑﻳﻨﺎ ﻓﻴﻬﻢ ﻣﺎﻳﺜﻠﺞ ﺻﺪﻭﺭﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻳﺘﺤﻘﻖ ﻟﻨﺎ ﻣﻮﻋﻮﺩ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﺫ ﻳﻘﻮﻝ ":ﻓﺎﻟﻴﻮﻡ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻳﻀﺤﻜﻮﻥ ،ﻋﻠﻰ ﺍﻵﺭﺍﺋﻚ ﻳﻨﻈﺮﻭﻥ ،ﻫﻞ ﺛﻮﺏ ﺍﻟﻜﻔﺎﺭ ﻣﺎﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ". ﺍ ﻟﻠﻬﻢ ﺍﻏﻔﺮ ﺫﻧﻮﺑﻨﺎ ﻭﻳﺴﺮ ﺃﻣﻮﺭﻧﺎ ﻭﺍﺳﺘﺮ ﻋﻴﻮﺑﻨﺎ ﻭﺁﻣﻦ ﺭﻭﻋﺎﺗﻨﺎ ﻭﺍﻏﻔﺮ ﺯﻻﺗﻨﺎ ،ﻭﺍﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻨﺎ ،ﻭﺛﺒﺘﻨﺎ ﻋﻠﻰ ﺩﻳﻨﻚ ، ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ٨٦ﻭﻣﻦ ﻳﺘﻖ ﺍﷲ ﳚﻌﻞ ﻟﻪ ﳐﺮﺟﺎﹰ ،ﻭﻳﺮﺯﻗﻪ ﻣﻦ ﺣﻴﺚ ﻻﳛﺘﺴﺐ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻫﺬﺍ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ﻭﻟﻴﺲ ﻗﻮﻝ ﺃﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﺫﺍ ﻗﺎﻝ ﻓﺈﻥ ﻗﻮﻟﻪ ﺍﳊﻖ .ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺟﺎﺀﺕ ﻋﻠﻰ ﺳﻴﺎﻕ ﺷﺮﻃﻲ ﻓﻌﻞ ﺷﺮﻁ ﻭﺟﻮﺍﺏ ﺷﺮﻁ :ﻣﻦ ﻳﺘﻖ ﺍﷲ ﻳﻜﻮﻥ ﺟﺰﺍﺅﻩ ﺃﻥ ﳚﻌﻞ ﺍﷲ ﻟﻪ ﳐﺮﺟﹰﺎ ﻭﺃﻳﻀﹰﺎ ﻳﺮﺯﻗﻪ ﻣﻦ ﺣﻴﺚ ﻻﻳﻌﻠﻢ ﻭﻻﳛﺘﺴﺐ .ﻓﻤﱴ ﻣﺎﲢﻘﻖ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻭﻫﻮ ﺍﻟﺘﻘﻮﻯ ﲢﻘﻖ ﺟﻮﺍﺑﻪ ﻭﺟﺰﺍﺅﻩ .ﻭﻳﺎﻟﻪ ﻣﻦ ﺟﺰﺍﺀ ﻋﻈﻴﻢ ﻭﻣﻜﺴﺐ ﻛﺒﲑ ﻭﻟﻜﻦ ﻛﻴﻒ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﺘﻘﻮﻯ ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ؟ ﺑﻞ ﻣﺎﻫﻲ ﺍﻟﺘﻘﻮﻯ ﺃﻭﻻﹰ؟ ﺇﻬﻧﺎ ﺑﻌﺒﺎﺭﺓ ﳐﺘﺼﺮﺓ :ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﻟﻜﻞ ﺧﲑ ،ﻫﻲ ﺍﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺣﺪﻭﺩﻩ .ﻟﺬﺍ ﻛﺎﻧﺖ ﺍﻟﺘﻘﻮﻯ ﻫﻲ ﻭﺻﻴﺔ ﺍﷲ ﻟﻸﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻭﻭﺻﻴﺔ ﻛﻞ ﺭﺳﻮﻝ ﻟﻘﻮﻣﻪ ﺇﻥ ﺍﺗﻘﻮﺍ ﺍﷲ ﻷﻥ ﻓﻴﻬﺎ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻓﻴﻬﺎ ﺍﻟﻨﺠﺎﺓ ﻭﺍﳌﺨﺮﺝ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﻷﺯﻣﺎﺕ. ﺃﻭﺻﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﺑﺎ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﺃﺑﺎ ﺫﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﻝ ﻟﻪ ":ﺍﺗﻖ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ ﻭﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ ﻭﺧﺎﻟﻖ ﺍﻟﻨﺎﺱ ﲞﻠﻖ ﺣﺴﻦ" .ﻭﺍﻟﺘﻘﻮﻯ ﻻﺗﺘﻘﻴﺪ ﲟﻜﺎﻥ ﻭﻻﺯﻣﺎﻥ ﻭﻟﻜﻦ ﺍﶈﻚ ﺍﳊﻘﻴﻘﻲ ﳍﺎ ﰲ ﺍﳋﻠﻮﺍﺕ ﻓﺎﻟﺘﻘﻲ ﻫﻮ ﻣﻦ ﻳﺼﺮﻑ ﺑﺼﺮﻩ ﻋﻦ ﺍﳊﺮﺍﻡ ﻭﻟﻮ ﱂ ﻳﺮﻩ ﺃﺣﺪ ﻭﺍﻟﺘﻘﻲ ﻣﻦ ﻳﺘﻌﻔﻒ ﻋﻦ ﺃﻛﻞ ﺍﳊﺮﺍﻡ ﻭﻟﻮ ﱂ ﻳﻄﻠﻊ ﻋﻠﻴﻪ
ﺃﺣﺪ ﻷﻧﻪ ﻳﻌﻠﻢ ﻋﻠﻢ ﺍ ﻟﻴﻘﲔ ﺃﻥ ﺍﷲ ﻳﺮﺍﻩ ﻭﻷﻥ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺗﻘﻮﻯ ﺍﷲ ﺣﺎﺿﺮﺓ ﰲ ﺫﻫﻨﻪ ﰲ ﻛﻞ ﺣﲔ .ﻭﺍﻟﺘﻘﻮﻯ ﻣﻮﺿﻌﻬﺎ ﺍﻟﻘﻠﺐ ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺍﻟﺘﻘﻮﻯ ﻫﺎﻫﻨﺎ ﻭﻳﺸﲑ ﺇﱃ ﺻﺪﺭﻩ" ﻭﺗﻈﻬﺮ ﺁﺛﺎﺭﻫﺎ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ ﺑﻌﻤﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺇﺟﺘﻨﺎﺏ ﺍﶈﺮﻣﺎﺕ. ﻓﻠﻴﻔﺘﺶ ﻛﻞ ﻣﻨﺎ ﻋﻦ ﺗﻘﻮﺍﻩ ﻭﻟﻴﺰﻥ ﻧﻔﺴﻪ ﲟﻴﺰﺍﻥ ﺍﻟﺘﻘﻮﻯ ﻓﻌﻠﻰ ﻗﺪﺭ ﺗﻘﻮﺍﻩ ﻭﺧﻮﻓﻪ ﻣﻦ ﺍﷲ ﻭﺧﺸﻴﺘﻪ ﻟﻪ ﻳﻜﻮﻥ ﺇﳝﺎﻧﻪ .ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﺍﳍﺪﻯ ﻭﺍﻟﺘﻘﻰ ﻭﺍﻟﻌﻔﺎﻑ ﻭﺍﻟﻐﲎ .ﺍﻟﻠﻬﻢ ﺃﺕ ﻧﻔﻮﺳﻨﺎ ﺗﻘﻮﺍﻫﺎ ﻭﺯﻛﻬﺎ ﺃﻧﺖ ﺧﲑ ﻣﻦ ﺯﻛﺎﻫﺎ ﺃﻧﺖ ﻭﻟﻴﻬﺎ ﻭﻣﻮﻻﻫﺎ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ٨٧ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻُﻳﻔﺘﻨﻮﻥ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﺍﱂ .ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻﻳُﻔﺘﻨﻮﻥ .ﻭﻟﻘﺪ ﻓﺘﻨﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻓﻠﻴﻌﻠﻤﻦ ﺍﷲ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﻟﻴﻌﻠﻤﻦ ﺍﻟﻜﺎﺫﺑﲔ" ﻧﻌﻢ ﺃﻧﻨﺎ ﳓﺴﺐ ﺃﻧﻨﺎ ﻻﻧﻔﱳ ! ﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺑﻠﺴﺎﻥ ﺍﳌﻘﺎﻝ ﻓﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻳﻘﻮﻝ ﺫﻟﻚ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﺃﻋﻤﺎﻟﻨﺎ ) ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ ( ﻻﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻨﺎ ﳔﺸﻰ ﺃﻥ ﻧﻔﱳ ﰲ ﺩﻳﻨﻨﺎ ﻭﱂ ﻳﻈﻬﺮ ﻋﻠﻴﻨﺎ ﺃﻧﻨﺎ ﻗﺪ ﺃﻋﺪﺩﻧﺎ ﺍﻟﻌﺪﺓ ﻟﺬﻟﻚ ،ﻟﺬﺍ ﻓﺈﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻘﺸﻌﺮ ﳍﺎ ﺟﻠﻮﺩ ﺍﻟﺬﻳﻦ ﳜﺸﻮﻥ ﺭﻬﺑﻢ ،ﻛﻴﻒ ﻻ ؟ ﻓﻤﻦ ﻣﻨﺎ ﻳﺄﻣﻦ ﺃﻥ ﻻﳜﺬﻟﻪ ﺇﳝﺎﻧﻪ ﺳﺎﻋﺔ ﺃﻥ ﻳﻔﱳ ﻓﻴﺰﻝ ﻭﳜﺴﺮ ﺩﻳﻨﻪ ﻭﺁﺧﺮﺗﻪ ﻭﻳﻜﻮﻥ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ﻭﺫﻟﻚ ﻫﻮ ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ .ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﻻﻣﻨﺠﻲ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﺇﻻ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﺼﺪﻕ ﰲ ﺍﻟﺘﻮﺟﻪ ﻭﺍﻟﻘﺼﺪ ﻭﺍﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ ﻭﺍﻹﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﻤﻞ ﺍﳌﺸﺎﻕ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻭﺍﻟﺘﻀﺤﻴﺔ ﺑﺎﻟﻐﺎﱄ ﻭﺍ ﻟﻨﻔﻴﺲ ﻣﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺑﲔ ﺟﻨﺒﻴﻚ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺜﻤﻦ ﺭﻭﺣﻚ ﺍﻟﱵ ﻫﻲ ﺃﻏﻠﻰ ﻟﺪﻳﻚ ﻣﻦ ﻛﻞ ﺷﻲﺀ. ﻭﻷﻥ ﺍﳉﺎﺋﺰﺓ ﻫﻲ ﺍﳉﻨﺔ ،ﻭﺍﳉﻨﺔ ﻏﺎﻟﻴﺔ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﻤﻦ ﻏﺎ ﹴﻝ ﻭﻻﳝﻜﻦ ﺃﻥ ﻳﻨﺎﳍﺎ ﺇﻻ ﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ ﻭﻗﺪ ﻗﻀﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﻥ ﳝﺘﺤﻨﻬﻢ ﻓﻴﻜﺎﰲﺀ ﺻﺎﺩﻗﻲ ﺍﻹﳝﺎﻥ ﺑﺎﳉﻨﺔ ﻭﻳﺒﻌﺪ ﺃﺻﺤﺎﺏ ﺍﳍﻮﻯ ﻭﺍﻟﺸﻬﻮﺓ ﻭﻋﺒﺎﺩ ﺍﻟﺪﻧﻴﺎ ﻋﻨﻬﺎ ﻭﻫﺬﺍ ﺍﻹﺑﺘﻼﺀ ﻭﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻹﺧﺘﺒﺎﺭ ﻫﻮ ﺍﳌﺪﺍﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺍﳊﻴﺎﺓ ﻗﺎﻝ ﺗﻌﺎﱃ :ﺗﺒﺎﺭﻙ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﳌﻠﻚ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ .ﻭﺍﻟﺸﺎﻫﺪ ﻗﻮﻟﻪ :ﻟﻴﺒﻠﻮﻛﻢ ﺃﻱ ﻟﻴﻤﺘﺤﻨﻜﻢ ﻭﻟﻴﻤﺤﺼﻜﻢ .ﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻹﺑﺘﻼﺀ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻔﱳ :ﻓﺘﻨﺔ ﺍﳌﺎﻝ ﺃﻭ ﻓﺘﻨﺔ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﻓﺘﻨﺔ ﺍﻷﺑﻨﺎﺀ ﺃﻭ ﻓﺘﻨﺔ ﺍﳌﻨﺼﺐ ﺃﻭ ﺍﳉﺎﻩ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻹﺑﺘﻼﺀ ﺑﺎﻟﺘﺒﺎﺱ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺿﻌﻴﻒ ﺍﻹﳝﺎﻥ ﺃﻥ ﻳﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻘﻊ ﰲ ﺍﻟﺒﺎﻃﻞ ﻭﻳﺰﻝ ﺃﻭ ﻗﺪ ﻳﻜﻮﻥ ﺍﻹﻓﺘﺘﺎﻥ ﺳﺎﻋﺔ ﺍﻹﺣﺘﻀﺎﺭ ﺣﻴﻨﻤﺎ ﻳﺘﻬﻴﺄ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ ﻋﻠﻰ ﻫﻴﺌﺔ ﺃﻣﻪ ﺃﻭ ﺃﺑﻴﻪ -ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ - ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﺼﺮﻓﻪ ﻋﻦ ﺩﻳﻨﻪ ﻳﻘﻮﻝ ﻟﻪ ﺃﻧﺎ ﺃﺑﻮﻙ ﻣﺖ ﻋﻠﻰ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺃﻭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻓﻬﻲ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻭﻻﻳﺰﺍﻝ ﺑﻪ ﺣﱴ ﻳﺼﺮﻓﻪ ﻋﻦ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻓﺈﻥ ﻛﺎﻥ ﺻﻌﻴﻒ ﺍﻷﳝﺎﻥ ﻓﻘﺪ ﳝﻮﺕ ﻋﻠﻰ ﻏﲑ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ.
ﻭﻧﻌﻮﺩ ﺍﻵﻥ ﺇﱃ ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ :ﺃﱂ :ﻭﺗﻘﺮﺃ :ﺃﻟﻒ ﻵﻡ ﻣﻴﻢ :ﻭﺍﳊﺮﻭﻑ ﺍﳌﺘﻘﻄﻌﺔ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ﺗﺄﰐ ﻟﻠﺘﻨﺒﻪ ﻋﻠﻰ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ .ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻﻳﻔﺘﻨﻮﻥ :ﺇﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﺃﻱ ﺃﻇﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﻣﻦ ﻏﲑ ﺍﻓﺘﺘﻨﺎﻥ ﺠﻤﻟﺮﺩ ﻗﻮﳍﻢ ﺑﺎﻟﻠﺴﺎﻥ ﺁﻣﻨﺎ ؟ ﻛﻼ ﻻﺑﺪ ﻣﻦ ﺍﻹﻳﺘﻼﺀ ﻭﺍﻟﺘﻤﺤﻴﺺ .ﻭﰲ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺗﻄﻤﲔ ﻟﻠﻤﺆﻣﻨﲔ ﻛﻲ ﻳﻮﻃﻨﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﺀ ﻭﺍﻷﺫﻯ ﻭﺃﻥ ﻳﺜﺒﺘﻮﺍ ﻋﻠﻰ ﺍﻹﳝﺎﻥ .ﻭﻟﻘﺪ ﻓﺘﻨﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ :ﺃﻱ ﻭﻟﻘﺪ
ﺍﺧﺘﱪﻧﺎ ﻭﺍﻣﺘﺤﻨﺎ ﻣﻦ ﺳﺒﻘﻬﻢ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﶈﻦ ،ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ :ﻭﺍﳌﻌﲎ ﺃﻥ ﺫﻟﻚ ﺳﻨﺔ ﻗﺪﳝﺔ ،ﺟﺎﺭﻳﺔ ﰲ ﺍﻷﻣﻢ ﻛﻠﻬﺎ ،ﻓﻼﻳﻨﺒﻐﻰ ﺃﻥ ﻳﺘﻮﻗﻊ ﺧﻼﻓﻪ .ﻓﻠﻴﻌﻠﻤﻦ ﺍﷲ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﻟﻴﻌﻠﻤﻦ ﺍﻟﻜﺎﺫﺑﲔ :ﺃﻱ ﻓﻠﻴﻤﻴﺰﻥ ﺍﷲ ﺑﲔ ﺍﻟﺼﺎﺩﻗﲔ ﰲ ﺩﻋﻮﻯ ﺍﻹﳝﺎﻥ ﻭﺑﲔ ﺍﻟﻜﺎﺫﺑﲔ . ﺕ ﻻﳏﺎﻟﺔ ؟ ﻫﻞ ﺃﻋﺪﺩﺕ ﻟﻪ ﺇﳝﺎﻧﹰﺎ ﺭﺍﺳﺨﹰﺎ ﻛﺮﺳﻮﺥ ﺍﳉﺒﺎﻝ ؟ ﺃﻡ ﻓﻤﺎﺫﺍ ﺃﻋﺪﺩﺕ ﻳﺎﻋﺒﺪﺍﷲ ﳍﺬﺍ ﺍﻹﻣﺘﺤﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺁ ٍ ﺍﻋﺪﺩﺕ ﻟﻪ ﻳﻘﻴﻨﹰﺎ ﺻﺎﺩﻗﹰﺎ ﺻﻠﺒﹰﺎ ﻛﺎﳊﺪﻳﺪ ﻻﻳﻠﲔ ؟ ﺃﻡ ﻫﻞ ﺃﻋﺪﺩﺕ ﻟﺬﻟﻚ ﺍﻹﻣﺘﺤﺎﻥ ﻗﻠﺒﹰﺎ ﻋﺎﻣﺮﹰﺍ ﺑﺬﻛﺮ ﺍﷲ ﻣﺸﺮﻗﹰﺎ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻭﻟﺴﺎﻧﹰﺎ ﺗﺎﻟﻴﹰﺎ ﻵﻳﺎﺕ ﺍﷲ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ؟ ﺃﻡ ﻗﺪ ﺍﺳﺘﻌﺪﻳﺖ ﻟﻪ ﺑﺼﻴﺎﻡ ﺍﳍﻮﺍﺟﺮ ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ؟ ﺃﻡ ﺑﺎﻟﺼﺪﻗﺔ ﻭﺍﻟﺴﻌﻲ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﻭﺍﶈﺘﺎﺟﲔ ؟ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻚ ﻓﻬﻨﻴﺌﹰﺎ ﻟﻚ ﺑﺎﻟﻨﺠﺎﺡ ﻭﺍﻟﻔﻮﺯ ﺑﺎﳉﻨﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻋﻨﺪﻙ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻓﺘﺪﺍﺭﻙ ﻧﻔﺴﻚ ﻓﺈﻧﻚ ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴﻢ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٨٨ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻜﻢ ﺇﺫ ﺟﺎﺀ ﺗﻜﻢ ﺟﻨﻮﺩٌ...ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻜﻢ ﺇﺫ ﺟﺎﺀ ﺗﻜﻢ ﺟﻨﻮﺩٌ ﻓﺎﺭﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺭﳛﹰﺎ ﻭﺟﻨﻮﹰﺍ ﱂ ﺗﺮﻭﻫﺎ ﻭﻛﺎﻥ ﺍﷲ ﲟﺎﺗﻌﻤﻠﻮﻥ ﺑﺼﲑﺍ .ﺇﺫ ﺟﺎﺅﻛﻢ ﻣﻦ ﻓﻮﻗﻜﻢ ﻭﻣﻦ ﺃﺳﻔﻞ ﻣﻨﻜﻢ ﻭﺇﺫ ﺯﺍﻏﺖ ﺍﻷﺑﺼﺎﺭ ﻭﺑﻠﻐﺖ ﺍﻟﻘﻠﻮﺏ ﺍﳊﻨﺎﺟﺮ ﻭﺗﻈﻨﻮﻥ ﺑﺎﷲ ﺍﻟﻄﻨﻮﻧﺎ. ﻫﺘﺎﻟﻚ ﺃﺑﺘﻠﻲ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺯﻟﺰﻟﻮﺍ ﺯﻟﺰﺍ ﹰﻻ ﺷﺪﻳﺪﺍ " ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ،ﻳﻮﻡ ﺃﻥ ﲢﺰﺑﺖ ﺃﻣﻢ ﺍﻟﻜﻔﺮ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻮﺛﻨﻴﲔ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻜﺮﺍﻡ ﻓﺘﻨﺎﺩﻭﺍ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ،ﻓﺎﺟﺘﻤﻊ ﻛﻔﺎﺭ ﻣﻜﺔ ﻣﻊ ﻏﻄﻔﺎﻥ ﻭﺑﲏ ﻗﺮﻳﻀﺔ ﻭﺃﻭﺑﺎﺵ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺣﺮﺏ ﺍﳌﺴﻠﻤﲔ ﻭﺟﺎﺅﺍ ﲜﻴﻮﺷﻬﻢ ﺍﳉﺮﺍﺭﺓ ﻭﺑﻌﺪﺩﻫﻢ ﻭﻋﺘﺎﺩﻫﻢ ﻭﻛﺎﻧﻮﺍ ﺯﻫﺎﺀ ﺇﺛﲏ ﻋﺸﺮ ﺃﻟﻔﹰﺎ ﺟﺎﺅﺍ ﻟﻴﻘﻀﻮﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﳝﺤﻮﻩ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ،ﻭﺭﲟﺎ ﻛﺎﻧﻮﺍ ﳜﻄﻄﻮﻥ ﻟﻔﺮﺽ ﻧﻈﺎ ﹴﻡ ﻋﺎﳌﻲ ﺟﺪﻳﺪ ! ﻭﺃﺣﺎﻃﻮﺍ ﺑﺎﳌﺴﻠﻤﲔ ﺇﺣﺎﻃﺔ ﺍﻟﺴﻮﺍﺭ ﺑﺎﳌﻌﺼﻢ ﻭﺿﻴﻘﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳋﻨﺎﻕ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺩﺏ ﺍﻟﺮﻋﺐ ﻭﺍﻟﺬﻋﺮ ﰲ ﺍﻟﻨﺎﺱ ﻭﻇﻦ ﻛﺜﲑﻭﻥ ﺃﻥ ﺍﳍﻼﻙ ﻭﺍﻗﻊ ﻻﳏﺎﻟﺔ ﻭﺃﻧﻪ ﻻﻗﺒﻞ ﻷﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻬﺑﺬﻩ ﺍﻷﻋﺪﺍﺩ ،ﻭﻟﻜﻦ ﺍﳌﺆﻣﻨﲔ ﻛﺎﻧﻮﺍ ﻭﺍﺛﻘﲔ ﻣﻦ ﻧﺼﺮ ﺍﷲ ﻓﻜﺎﻥ ﺍﻟﻨﺼﺮ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ ، ﻧﺼﺮ ﺟﻨﺪﻩ ﲟﻌﺠﺰﺓ ﻣﻦ ﻋﻨﺪﻩ ﱂ ﺗﺼﻤﺪ ﳍﺎ ﺗﻠﻚ ﺍﻷﻟﻮﻑ ﺍﳌﺆﻟﻔﺔ ﻭﱂ ﺗﺴﺘﻄﻊ ﺍﻟﻮﻗﻮﻑ ﰲ ﻭﺟﻬﻬﺎ ،ﻓﻮﻟﺖ ﺍﻷﺩﺑﺎﺭ ﻭﻛﺎﻥ ﺍﻟﻨﺼﺮ ﻟﻠﻤﺆﻣﻨﲔ ﺩﻭﻥ ﺇﺭﺍﻗﺔ ﺩﻣﺎﺀ ﻭﻻ ﻓﻘﺪ ﺃﺭﻭﺍﺡ ،ﻓﻘﺪ ﺃﺭﺳﻞ ﺍﷲ ﺗﻌﺎﱃ ﺭﳛﺎ ﻣﻦ ﻋﻨﺪﻩ ﺍﻗﺘﻠﻌﺖ ﺑﻴﻮﻬﺗﻢ ﻭﻛﻔﺄﺕ ﻗﺪﻭﺭﻫﻢ ﻭﺃﺭﺳﻞ ﻋﻠﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﻓﺰﻟﺰﻟﺘﻬﻢ ﻭﺃﻟﻘﺖ ﺍﻟﺮﻋﺐ ﰲ ﻗﻠﻮﻬﺑﻢ ) ﻭﻣﺎﻳﻌﻠﻢ ﺟﻨﻮﺩ ﺭﺑﻚ ﺇﻻ ﻫﻮ ( . ﺳﺒﺤﺎﻥ ﺍﷲ ! ﻫﻜﺬﺍ ﻧﺼﺮ ﺍﷲ ﻳﺄﰐ ﰲ ﳊﻈﺔ ﺍﻟﻌﺴﺮ ﻭﳊﻈﺔ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻀﻴﻖ ﻭﺑﺄﻫﻮﻥ ﺍﻷﺳﺒﺎﺏ ﺑﻞ ﲟﺎ ﻻﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻝ ﺃﺣﺪ ...ﻭﻟﻜﻦ ﺃﻳﻦ ﺍﻹﳝﺎﻥ ؟؟ ﻳﺎﻫﻞ ﺗﺮﻯ ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻛﱪ ﺍﻟﻘﻮﻯ ﻭﺃﻋﻈﻢ ﺍﳉﻴﻮﺵ ﻭﺍﻟﺪﻭﻝ ﲟﺎ ﺃﻭﺗﻴﺖ ﻣﻦ ﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﻭﺃﺳﻠﺤﺔ ﻧﻮﻭﻳﺔ ﻭﺟﺮﺛﻮﻣﻴﺔ ﻭﻋﺎﺑﺮﺍﺕ ﻟﻠﻘﺎﺭﺍﺕ ﻭﺃﻗﻤﺎﺭ ﲡﺴﺲ ،ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺜﺒﺖ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺃﻣﺎ ﻃﻮﻓﺎﻥ ﻳﺮﺳﻠﻪ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﻴﻐﺮﻗﻬﻢ ﻫﻢ ﻭﺃﺳﻠﺤﺘﻬﻢ ﻭﻣﻌﺪﺍﻬﺗﻢ ؟! ﺃﻭ ﺭﳛﺎ ﻋﺎﺗﻴﺔ ﺫﺍﺕ ﺃﻋﺎﺻﲑ ﻓﺘﻘﺘﻠﻌﻬﻢ ﻭﻬﺗﻠﻜﻬﻢ ؟ ﺃﻭ ﺣﺸﺮﺓ ﺻﻐﲑﺓ ﺗﻔﺘﻚ ﻬﺑﻢ ﻓﺘﻠﻘﻴﻬﻢ ﺻﺮﻋﻰ ؟!! ﺇﻥ ﺍﷲ ﻗﻮﻱ ﻋﺰﻳﺰ ﻻﻳﻌﺠﺰﻩ ﺷﻲﺀ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ . ﰒ ﻋﺪ ﺇﱃ ﺍﻵﻳﺎﺕ ﻟﺘﺮﻯ ﺍﻟﺘﺼﻮﻳﺮ ﺍ ﻟﻘﺮﺁﱐ ﺍﻟﺒﻠﻴﻎ ﰲ ﻭﺻﻒ ﺣﺎﻟﺔ ﺍﳋﻮﻑ ﻭﺍﳍﻠﻊ ﺍﻟﱵ ﺑﻠﻐﺖ ﺑﺎﳌﺴﻠﻤﲔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ ﺣﻴﻨﻤﺎ ﺗﻜﺎﻟﺒﺖ ﻗﻮﻯ ﺍﻟﺸﺮ ﻭﲢﺎﻟﻔﺖ ﻋﻠﻰ ﺣﺮﺏ ﺍﳌﺴﻠﻤﲔ ﻭﻫﻢ ﻗﻠﺔ ﻻﻳﺘﺠﺎﻭﺯ ﻋﺪﺩﻫﻢ ﺛﻼﺛﺔ ﺁﻻﻑ ﳎﺎﻫﺪ ﺃﻣﺎﻡ ﺇﺛﲏ ﻋﺸﺮ ﻣﻘﺎﺗﻞ ﺟﺎﺅﺍ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ) ﻭﺇﺫ ﺯﺍﻏﺖ ﺍﻷﺑﺼﺎﺭ ( ﺃﻱ ﻣﺎﻟﺖ ﺣﲑ ﹰﺓ ﻭﺷﺨﻮﺻﹰﺎ ﻟﺸﺪﺓ ﺍﳍﻮﻝ
ﻭﺍﻟﺮﻋﺐ )ﻭﺑﻠﻐﺖ ﺍﻟﻘﻠﻮﺏ ﺍﳊﻨﺎﺟﺮ( ﺃﻱ ﺯﺍﻟﺖ ﻋﻦ ﺃﻣﺎﻛﻨﻬﺎ ﻣﻦ ﺍﻟﺼﺪﻭﺭ ﺣﱴ ﻛﺎﺩﺕ ﲣﺮﺝ ﻣﻦ ﺍﳊﻨﺎﺟﺮ ) ﻭﺗﻈﻨﻮﻥ ﺑﺎﷲ ﺍﻟﻈﻨﻮﻧﺎ( ﺃﻱ ﻭﻛﻨﺘﻢ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺗﻈﻨﻮﻥ ﺍﻟﻈﻨﻮﻥ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻫﻲ ﳎﺮﺩ ﺧﻮﺍﻃﺮ ﻭﺇﻻ ﻓﻬﻢ ﻣﺆﻣﻨﻮﻥ ﺑﻮﻋﺪ ﺍﷲ ، ﻭﻟﻜﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻛﺎﻧﻮﺍ ﻳﻈﻨﻮﻥ ﻇﻦ ﺍﻟﺴﻮﺀ ﻭﻳﻘﻮﻟﻮﻥ ﻣﺎﻭﻋﺪﻧﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺇﻻ ﻏﺮﻭﺭﺍ) .ﻫﻨﺎﻟﻚ ﺍﺑﺘﻠﻲ ﺍﳌﺆﻣﻨﻮﻥ( ﺃﻱ ﺍﻣﺘﺤﻨﻮﺍ ﻭﺍﺧﺘﱪﻭﺍ ﻟﻴﺘﻤﻴﺰ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﳌﻨﺎﻓﻖ ) ﻭﺯﻟﺰﻟﻮﺍ ﺯﻟﺰﺍ ﹰﻻ ﺷﺪﻳﺪﺍ( ﺃﻱ ﻭﺣﺮﻛﻮﺍ ﲢﺮﻳﻜﺎ ﺷﺪﻳﺪﹰﺍ ﺣﱴ ﻛﺄﻥ ﺍﻷﺭﺽ ﺗﺘﺰﻟﺰﻝ ﲢﺖ ﺃﻗﺪﺍﻣﻬﻢ ،ﻭﻟﻜﻨﻬﻢ ﺛﺒﺘﻮﺍ ﻭﺳﻠﻤﻮﺍ ﺃﻣﺮﻫﻢ ﷲ ﻭﻗﺪﻣﻮﺍ ﺃﺭﻭﺍﺣﻬﻢ ﻓﺪﺍ ًﺀ ﻟﺪﻳﻦ ﺍﷲ ،ﻓﻠﻤﺎ ﻋﻠﻢ ﺍﷲ ﺻﺪﻕ ﺇﳝﺎﻬﻧﻢ ﻧﺼﺮﻫﻢ ﺑﻨﺼﺮ ﻣﻦ ﻋﻨﺪﻩ ) ﻭﻣﺎﺍﻟﻨﺼﺮ ﺇﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ( .ﻭﺇﻥ ﻳﻨﺼﺮﻛﻢ ﺍﷲ ﻓﻼﻏﺎﻟﺐ ﻟﻪ .ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻜﺮﱘ ﺃﻥ ﳝﻦ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺑﻨﺼﺮ ﻣﻦ ﻋﻨﺪﻩ ﻭﺃﻥ ﻳﺜﺒﺖ ﺃﻗﺪﺍﻡ ﺍﺠﻤﻟﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻠﻪ ﻭﺃﻥ ﻳﻨﺼﺮ ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻄﻐﻤﺔ ﺍﻟﻜﺎﻓﺮﺓ ﻭﺃﻥ ﻳﺮﺩ ﻛﻴﺪ ﺍﻟﻈﺎﳌﲔ ﰲ ﳓﻮﺭﻫﻢ ﻭﺃﻥ ﳚﻌﻞ ﺍﻟﺪﺍﺋﺮﺓ ﻋﻠﻴﻬﻢ ﻭﺃﻥ ﳚﻌﻞ ﺑﺄﺳﻬﻢ ﺑﻴﻨﻬﻢ ﺷﺪﻳﺪ ﻭﺃﻥ ﻳﺮﻳﻨﺎ ﻓﻴﻬﻢ ﻋﺠﺎﺋﺐ ﻗﺪﺭﺗﻪ ،ﺍﻟﻠﻬﻢ ﻳﺎﻣﻨﺰﻝ ﺍﻟﺴﺤﺎﺏ ﻭﻳﺎﻫﺎﺯﻡ ﺍﻷﺣﺰﺍﺏ ﺍﻫﺰﻡ ﺃﺣﺰﺍﺏ ﺍﻟﻜﻔﺮ ،ﺍﻟﻠﻬﻢ ﺷﺘﺖ ﴰﻠﻬﻢ ﻭﻓﺮﻕ ﲨﻌﻬﻢ ، ﺍﻟﻠﻬﻢ ﺇﻬﻧﻢ ﻻﻳﻌﺠﺰﻭﻧﻚ ﻓﺎﻫﺰﻣﻬﻢ ﺷﺮ ﻫﺰﳝﺔ ﻳﺎﻋﺰﻳﺰ ﻳﺎﻗﻮﻱ ،ﺍﻟﻠﻬﻢ ﻻﺗﺮﻓﻊ ﳍﻢ ﺭﺍﻳﺔ ﻭﺍﺟﻌﻠﻬﻢ ﳌﻦ ﺧﻠﻔﻬﻢ ﺁﻳﺔ ،ﺍﻟﻠﻬﻢ ﺃﻋﻠﻲ ﺭﺍﻳﺔ ﺍﳉﻬﺎﺩ ﻭﺃﺩﺣﺾ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻟﻔﺴﺎﺩ ،ﺍﻟﻠﻬﻢ ﺍﻣﻨﻦ ﻋﻠﻴﻨﺎ ﺑﻨﺼﺮ ﺗﻘﺮ ﻟﻪ ﻋﻴﻮﻧﻨﺎ ﻭﺗﺸﻒ ﺑﻪ ﺻﺪﻭﺭ ﻗﻮﻡ ﻣﺆﻣﻨﲔ ﺇﻧﻚ ﲰﻴﻊ ﳎﻴﺐ ﻭﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ) ( ٨٩ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱯ...ﺍﻻﻳﺔﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﱯ ،ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺻﻠﻮﺍ ﻋﻠﻴﻪ ﻭﺳﻠﻤﻮﺍ ﺗﺴﻠﻴﻤﹰﺎ ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺻﻠﻴﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺑﺎﺭﻛﺖ ﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﺇﻧﻚ ﲪﻴﺪٌ ﳎﻴﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻣﻦ ﺻﻠﻰ ﻋﻠﻲ ﺻﻼﺓ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻬﺑﺎ ﻋﺸﺮﹰﺍ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﰊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻛﺜﺮﻫﻢ ﻋﻠﻲ ﺻﻼﺓ .ﺣﺪﻳﺚ ﺣﺴﻦ ﻭﻋﻦ ﺃﻭﺱ ﺑﻦ ﺃﻭﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ : :ﺇﻥ ﻣﻦ ﺃﻓﻀﻞ ﺃﻳﺎﻣﻜﻢ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻓﺄﻛﺜﺮﻭﺍ ﻋﻠﻲ ﻣﻦ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ،ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﻣﻌﺮﻭﺿﺔ ﻋﻠﻲ .ﻗﺎﻟﻮﺍ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻭﻛﻴﻒ ﺗﻌﺮﺽ ﺻﻼﺗﻨﺎ ﻋﻠﻴﻚ ﻭﻗﺪ ﺃﺭﻣﺖ ﻗﺎﻝ ﻳﻘﻮﻝ :ﺑﻠﻴﺖ ﻗﺎﻝ " ﺇﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﺟﺴﺎﺩ ﺍﻷﻧﺒﻴﺎﺀ" ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﺅﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﺭﻏﻢ ﺃﻧﻒ ﺭﺟ ﹴﻞ ﺫﻛﺮﺕ ﻋﻨﺪﻩ ﻓﻠﻢ ﻳﺼﻞ ﻋﻠ َﻲ" ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ :ﺣﺪﺑﺚ ﺣﺴﻦ ﻭﻋﻨﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﻻﲡﻌﻠﻮﺍ ﻗﱪﻱ ﻋﻴﺪﹰﺍ ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ﺣﻴﺚ ﻛﻨﺘﻢ" ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﺅﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻭﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ" :ﻣﺎﻣﻦ ﺃﺣ ٍﺪ ﻳﺴﻠﻢ ﻋﻠﻲ ﺇﻻ ﺭﺩ ﺍﷲ ﻋﻠﻲ ﺭﻭﺣﻲ ﺣﱴ ﺃﺭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ" ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﺅﺩ ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺍﻟﺒﺨﻴﻞ ﻣﻦُﺫﻛﺮﺕ ﻋﻨﺪﻩ ﻓﻠﻢ ﻳﺼﻞ ﻋﻠﻲ" ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ
ﻭﻋﻦ ﺃﰊ ﻣﺴﻌﻮﺩ ﺍﻟﺒﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﺃﺗﺎﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﳓﻦ ﰲ ﳎﻠﺲ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺑﺸﲑ ﺑﻦ ﺳﻌﺪ :ﺃﻣﺮﻧﺎ ﺍﷲ ﺃﻥ ﻧﺼﻠﻲ ﻋﻠﻴﻚ ﻓﻜﻴﻒ ﻧﺼﻠﻲ ﻋﻠﻴﻚ؟ ﻓﺴﻜﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﲤﻨﻴﻨﺎ ﺃﻧﻪ ﱂ ﻳﺴﺄﻟﻪ ﰒ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻟﻮﺍ :ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺻﻠﻴﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻛﻤﺎ ﺑﺎﺭﻛﺖ ﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﺇﻧﻚ ﲪﻴﺪٌ ﳎﻴﺪ ،ﻭﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻗﺪ ﻋﻠﻤﺘﻢ" ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻓﺎﷲ ﺍﷲ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﰲ ﻫﺬﺍ ﺍ ﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ ﰲ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﺍﻟﺒﺴﻴﻂ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﻗﺮﺏ ﺍﳌﻨﺰﻟﺔ ﻣﻦ ﺍﻟﻨﱯ ﺍﳊﺒﻴﺐ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ .ﻭﺳﻠﻢ ﰲ ﺍﳉﻨﺔ .ﻭﺍﳊﺬﺭ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺒﺨﻞ ﺍﻟﺬﻱ ﻳﺘﻤﺜﻞ ﰲ ﻋﺪﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳊﺒﻴﺐ ﻋﻨﺪ ﺫﻛﺮﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﻭﻟﻌﻞ ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺬﹼﻛﺮ ﺑﺄﻥ ﻣﻌﱴ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﲪﻪ ﻭﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻠﻬﻢ ﺃﻛﺴﺒﻨﺎ ﺣﺒﻚ ﻭﺣﺐ ﻧﺒﻴﻚ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺭﺯﻗﻨﺎ ﻣﺮﺍﻓﻘﺘﻪ ﰲ ﺍﳉﻨﺔ .ﺍﻟﻠﻬﻢ ﻭﺍﺑﻌﺜﻪ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﻭﻋﺪﺗﻪ ﺇﻧﻚ ﻻﲣﻠﻒ ﺍﳌﻴﻌﺎﺩ،ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ٩٠ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀٌ ﻋﻈﻴﻢ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀٌ ﻋﻈﻴﻢ .ﻳﻮﻡ ﺗﺮﻭﻬﻧﺎ ﺗﺬﻫﻞ ﻛﻞ ﻣﺮﺿﻌ ٍﺔ ﻋﻤﺎ ﺃﺭﺿﻌﺖ ﻭﺗﻀﻊ ﻛﻞ ﺫﺍﺕ ﲪ ﹴﻞ ﲪﻠﻬﺎ ﻭﺗﺮﻯ ﺍﻟﻨﺎﺱ ﺳﻜﺎﺭﻯ ﻭﻣﺎﻫﻢ ﺑﺴﻜﺎﺭﻯ ﻭﻟﻜﻦ ﻋﺬﺍﺏ ﺍﷲ ﺷﺪﻳﺪ "ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﻋﺪ ﻼ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ،ﺇﱃ ﺇﺳﺒﻮﻉ ﻣﻀﻰ ﺇﱃ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ ﻭﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ ﻻﺷﻚ ﺃﻬﻧﺎ ﱂ ﺗﱪﺡ ﳐﻴﻠﺘﻚ ﺑﻌﺪ ، ﻣﻌﻲ ﺑﺎﻟﺬﺍﻛﺮﺓ ﻗﻠﻴ ﹰ ﻭﻛﻴﻒ ﻛﺎﻥ ﺷﻌﻮﺭﻙ ﻭﺃﻧﺖ ﺗﻨﻈﺮ ﺇﱃ ﺗﻠﻚ ﺍﳌﻨﺎﻇﺮ ﻭﻛﻴﻒ ﻛﺎﻥ ﺍﻟﺮﻋﺐ ﻭﺍﳋﻮﻑ ﻳﺘﻤﻠﻚ ﻗﻠﺒﻚ ﻭﺃﻧﺖ ﻋﻠﻰ ﺑﻌﺪ ﺁﻻﻑ ﺍﻷﻣﻴﺎﻝ ﻣﻨﻬﺎ ،ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺣﺎﻝ ﻣﻌﻈﻢ ﻣﻦ ﺷﺎﻫﺪﻫﺎ ﻣﻦ ﲨﻴﻊ ﺃﻗﻄﺎﺭ ﺍﳌﻌﻤﻮﺭﺓ ،ﻭﻛﻴﻒ ﻛﺎﻥ ﺣﺎﻝ ﺍﻟﻘﺮﻳﺒﲔ ﻣﻦ ﻣﻮﻗﻊ ﺍﳊﺪﺙ ﻭﺭﺃﻳﺖ ﺑﻌﻴﻨﻴﻚ ﻣﺎﺻﺎﺣﺐ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ ﻣﻦ ﻣﺸﺎﻫﺪ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺰﻉ ﻭﺍﳍﻠﻊ ﺍﻟﺬﻱ ﺃﺻﺎﻬﺑﻢ ﻭﻗﺪ ﲤﻠﻜﻬﻢ ﺍﳋﻮﻑ ﻭﺍﻧﻄﻠﻘﻮﺍ ﰲ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ﻻﻳﻠﻮﻭﻥ ﻋﻠﻰ ﺷﻲﺀ ﰲ ﻣﻨﻈﺮ ﻣﺮﻋﺐ ﳐﻴﻒ ،ﺳﺤﺐ ﺍﻟﺪﺧﺎﻥ ﺍﻟﺪﺍﻛﻦ ﺍﻟﻜﺜﻴﻒ ﺗﻨﺘﺸﺮ ﺑﺴﺮﻋﺔ ﻭﺃﻟﺴﻨﺔ ﻟﻠﻬﺐ ﻣﺜﻞ ﺍﳉﺒﺎﻝ ﻭﺍﻟﻨﺎﺱ ﻳﺘﺴﺎﻗﻄﻮﻥ ﻣﻦ ﺃﻋﺎﱄ ﺍﳌﺒﺎﱐ ﻭﺍﳍﺪﻡ ﻭﺍﻟﺪﻣﺎﺭ ﻭﺍﻟﺼﺮﺍﺥ ﻭﺍﻟﻌﻮﻳﻞ. ﺃﺧﻲ ﺍﻟﻜﺮﱘ :ﻫﻞ ﺫﻛﺮﻙ ﺫﻟﻚ ﺍﳌﺸﻬﺪ ﲟﺸﻬﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺬﻱ ﺟﺎﺀ ﻭﺻﻔﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﰲ ﺃﺣﺎﺩﻳﺚ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻫﻞ ﻭﻗﻔﺖ ﻣﺮﺓ ﻋﻨﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺗﺄﻣﻠﺘﻬﺎ ﻭﲣﻴﻠﺖ ﺍﳌﺸﺎﻫﺪ ﺍﻟﱵ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ؟ ﺇﻥ ﻣﺎﺷﺎﻫﺪﻧﺎﻩ ﻣﻦ ﺻﻮﺭ ﻣﺮﻋﺒﺔ ﻭﺃﺣﺪﺍﺙ ﻣﻬﻮﻟﺔ ﻻﺗﻌﺪﻝ ﻣﻌﺸﺎﺭ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﺣﺪﺍﺛﻬﺎ .ﻛﻴﻒ ﻻ ؟ ﻫﺬﺍ ﺩﻣﺎﺭ ﳏﺪﻭﺩ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺳﻮﻑ ﻳﻜﻮﻥ ﺍﻟﺪﻣﺎﺭ ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ ،ﺍﻷﺭﺽ ﺳﻮﻑ ﺗﺘﺰﻟﺰﻝ ﻣﻦ ﲢﺖ ﺍﻷﻗﺪﺍﻡ ،ﺍﳌﺒﺎﱐ ﺍﻟﺸﺎﻫﻘﺔ ﺳﻮﻑ ﺗﺴﻘﻂ ﻭﺗﺘﻬﺪﻡ ،ﻭﺍﳌﺼﺎﻧﻊ ﺍﻟﻘﺎﺋﻤﺔ ﺳﻮﻑ ﺗﺸﺘﻌﻞ ﻓﻴﻬﺎ ﺍﻟﻨﲑﺍﻥ ،ﻭﺍﻟﺒﺤﺎﺭ ﻭﻣﺎﺃﺩﺭﺍﻙ ﻣﺎﻟﺒﺤﺎﺭ ﺳﻮﻑ ﺗﺘﺤﻮﻝ ﺇﱃ ﻧﲑﺍﻥ ﻣﺸﺘﻌﻠﺔ ،ﻭﺍﳉﺒﺎﻝ ﺍﻟﺮﺍﺳﻴﺔ ﺳﻮﻑ ﺗﻜﻮﻥ ﻛﺎﻟﻌﻬﻦ ﺍﳌﻨﻔﻮﺵ ﻭﻫﻮ ﺍﻟﻘﻄﻦ ﺍﳌﺘﻄﺎﻳﺮ ﰲ ﺍﳍﻮﺍﺀ .ﻳﺎﳍﺎ ﻣﻦ ﻣﺸﺎﻫﺪ ﺗﺘﻘﻄﻊ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺫﻛﺮﻫﺎ ﻓﻤﺎﺑﺎﻟﻚ ﲟﺸﺎﻫﺪﻬﺗﺎ ﻭﻣﻌﺎﻳﺸﺘﻬﺎ ؟ ﺍﻟﻠﻬﻢ ﺭﲪﺎﻙ ﺭﲪﺎﻙ ﻳﺎﺭﺏ ..ﻭﻳﻜﻔﻲ ﻭﺻﻒ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﺘﻠﻚ ﺍﻟﺰﻟﺰﻟﺔ ﺑﺄﻬﻧﺎ ﺷﻲﺀ ﻋﻈﻴﻢ :ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀ ﻋﻈﻴﻢ ،ﳛﺬﺭﻧﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﺑﺄﺣﻮﺍﻟﻨﺎ ﺍﻟﺮﺣﻴﻢ ﺑﻨﺎ ﳛﺬﺭﻧﺎ ﻣﻦ ﺷﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻳﻮﺟﻪ ﺍﳋﻄﺎﺏ ﺇﱃ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﻟﻠﻤﺆﻣﻨﲔ ﻓﺤﺴﺐ ﺑﻞ ﻟﻜﻞ ﺍﻟﺒﺸﺮ :ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺃﻱ ﺧﺎﻓﻮﺍ ﻋﺬﺍﺏ ﺍﷲ ﻭﺃﻃﻴﻌﻮﻩ ﺑﺈﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ﺇﻥ ﺯﻟﺰﻟﺔ ﺍﻟﺴﺎﻋﺔ ﺷﻲﺀٌ ﻋﻈﻴﻢ :ﺗﻌﻠﻴﻞ ﻟﻸﻣﺮ ﺑﺎﻟﺘﻘﻮﻯ ﺃﻱ ﺃﻥ ﺍﻟﺰﻟﺰﺍﻝ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ ﺃﻣﺮ ﻋﻈﻴﻢ ﻭﺧﻄﺐ ﺟﺴﻴﻢ ﻳﻮﻡ ﺗﺮﻭﻬﻧﺎ :ﺃﻱ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ ﺍﻟﺬﻱ ﺗﺸﺎﻫﺪﻭﻥ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺰﻟﺰﻟﺔ ﻭﺗﺮﻭﻥ ﻫﻮﻝ ﻣﻄﻠﻌﻬﺎ ﺗﺬﻫﻞ ﻛﻞ ﻣﺮﺿﻌ ٍﺔ ﻋﻤﺎ ﺃﺭﺿﻌﺖ :ﺃﻱ ﺗﻐﻔﻞ ﻭﺗﺬﻫﻞ
ﻣﻊ ﺍﻟﺪﻫﺸﺔ ﻭﺷﺪﺓ ﺍﻟﻔﺰﻉ ﻛﻞ ﺃﻧﺜﻰ ﻣﺮﺿﻌﺔ ﻋﻦ ﺭﺿﻴﻌﻬﺎ ’ ﻓﺈﺫﺍ ﺭﺃﺕ ﺫﻟﻚ ﺍﳌﻨﻈﺮ ﻧﺰﻋﺖ ﺛﺪﻳﻬﺎ ﻣﻦ ﻓﻢ ﻃﻔﻠﻬﺎ ﻭﻓﺮﺕ ﻋﻦ ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ﻭﻫﻮ ﻃﻔﻠﻬﺎ ﺍﻟﺮﺿﻴﻊ !! ﻭﺗﻀﻊ ﻛﻞ ﺫﺍﺕ ﲪ ﹴﻞ ﲪﻠﻬﺎ :ﻭﺗﺴﻘﻂ ﺍﳊﺎﻣﻞ ﻣﺎﰲ ﺑﻄﻨﻬﺎ ﻣﻦ ﻫﻮﻝ ﺍﻟﻔﺎﺟﻌﺔ ﻭﺷﺪﺓ ﺍﻟﻮﺍﻗﻌﺔ ،ﻭﺗﺮﻯ ﺍﻟﻨﺎﺱ ﺳﻜﺎﺭﻯ ﻭﻣﺎﻫﻢ ﺑﺴﻜﺎﺭﻯ :ﺃﻱ ﺗﺮﺍﻫﻢ ﻳﺘﺮﳓﻮﻥ ﺗﺮﻧﺢ ﺍﻟﺴﻜﺮﺍﻥ ﻣﻦ ﻫﻮﻝ ﻣﺎﻳﺪﺭﻛﻬﻢ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺰﻉ ﻭﻣﺎﻫﻢ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺑﺴﻜﺎﺭﻯ ﻣﻦ ﺍﳋﻤﺮ ﻭﻟﻜﻦ ﻋﺬﺍﺏ ﺍﷲ ﺷﺪﻳﺪ :ﺃﻱ ﺃﻥ ﺃﻫﻮﺍﻝ ﺍﻟﺴﺎﻋﺔ ﻭﺷﺪﺍﺋﺪﻫﺎ ﺃﻃﺎﺭﺕ ﻋﻘﻮﳍﻢ ﻭﺳﻠﺒﺖ ﺃﻓﻜﺎﺭﻫﻢ. ﺃﺧﻲ ﺍﻟﻜﺮﱘ :ﺩﻋﻨﺎ ﻧﺘﺴﺎﺀﻝ )ﺃﻧﺎ ﻭﺃﻧﺖ ( ﻣﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ﻷﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ؟ ﺃﻡ ﺃﻥ ﻋﻨﺪﻧﺎ ﺷﻚ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ؟ ﻛﻼ ، ﺇﻧﻪ ﻛﻼﻡ ﺭﺑﻨﺎ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻﻣﻦ ﺧﻠﻔﻪ ﻭﻭﺍﷲ ﺃﻥ ﻣﺎﺫﻛﺮﻩ ﻟﻨﺎ ﰲ ﻛﺘﺎﺑﻪ ﻭﻣﺎﺻﻮﺭﻩ ﻟﻨﺎ ﻣﻦ ﺗﺼﻮﻳﺮ ﻭﻭﺻﻔﻪ ﻟﻨﺎ ﻣﻦ ﻭﺻﻒ ﺳﻮﻑ ﻳﻘﻊ ﺑﺘﻔﺎﺻﻴﻠﻪ ﻭﺻﻮﺭﻩ ﻻﳏﺎﻟﺔ ،ﻓﺎﷲ ﺍﷲ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻹﺳﺘﻌﺪﺍﺩ ﻟﺘﻠﻚ ﺍﻷﻫﻮﺍﻝ ، ﻓﻼ ﻣﻨﺠﻲ ﻭﺍﷲ ﺇﻻ ﺍﷲ ﻭﻻ ﻳﻨﻔﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻣﺎﻗﺪﻡ ،ﺇﻥ ﺧﲑﹰﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮﹰﺍ ﻓﺸﺮ .ﺍﻷﻳﺎﻡ ﲤﻀﻲ ﻭﺍﻟﺴﺎﻋﺎﺕ ﲤﺮ ﻭﺍﻟﻌﻤﺮ ﻳﺘﻘﺪﻡ ﻭﺍﻟﺴﺎﻋﺔ ﺗﻘﺘﺮﺏ ﻭﻋﻼﻣﺎﻬﺗﺎ ﺍﻟﺼﻐﺮﻯ ﻗﺪ ﺍﻛﺘﻤﻠﺖ ﻭﺍﻟﻜﱪﻯ ﺑﻮﺍﺩﺭﻫﺎ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﻭﺇﺫﺍ ﺟﺎﺀﺕ ﺃﻭﻻﻫﺎ ﺗﻠﺘﻬﺎ ﺃﺧﻮﺍﻬﺗﺎ ﻛﻤﺎ ﺗﻨﺨﺮﻁ ﺣﺒﺎﺕ ﺍﳌﺴﺒﺤﺔ ﺇﺫﺍ ﻣﺎﺍﻧﻔﺮﻁ ﻋﻘﺪﻫﺎ ،ﻓﻤﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ﳍﺎ ؟ ﻛﻢ ﻫﻮ ﻣﻮﺟﻊ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﻟﻜﻨﻪ ﻣﻔﻴﺪ ﻣﺎﺩﻣﻨﺎ ﰲ ﺳﺎﻋﺔ ﺍﻟﻔﺴﺤﺔ ﻭﺯﻣﻦ ﺍﳌﻬﻠﺔ ! ﻧﻌﻢ ﻣﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ﳍﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ ؟ ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻣﱴ ﺍﻟﺴﺎﻋﺔ ؟ ﻗﺎﻝ :ﻣﺎﺫﺍ ﺃﻋﺪﺩﺕ ﳍﺎ ؟ ...ﻧﻌﻢ ﺇﻱ ﻭﺍﷲ ﻣﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ﳍﺎ ؟! ﺃﻋﻤﺎﺭﻧﺎ ﳏﺴﻮﺑﺔ ﻭﺃﻳﺎﻣﻨﺎ ﻣﻌﺪﻭﺩﺓ ﻭﻛﻞ ﺳﺎﻋﺔ ﳏﺎﺳﺒﻮﻥ ﻋﻠﻴﻬﺎ ﻓﻤﺎﺫﺍ ﺃﻋﺪﺩﻧﺎ ؟ ﻫﻞ ﻧﻨﺘﻈﺮ ﺣﱴ ﻳﺪﺍﳘﻨﺎ ﺍﳌﻮﺕ )ﻭﻣﺎﺃﻗﺮﺏ ﺍﳌﻮﺕ( ﺣﱴ ﻧﺒﺪﺃ ﺍﻟﻌﻤﻞ ؟ ﺇﺫﻥ ﺍﲰﻊ ﻗﻮﻝ ﺍﳊﻖ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﺃﺣﺪﻫﻢ ﺍﳌﻮﺕ ﻗﺎﻝ ﺭﺏ ﺇﺭﺟﻌﻮﻥ ﻟﻌﻠﻲ ﺃﻋﻤﻞ ﺻﺎﳊﹰﺎ ﻓﻴﻤﺎ ﺗﺮﻛﺖ ،ﻛﻼ ﺇﻬﻧﺎ ﻛﻠﻤﺔ ﻫﻮ ﻗﺎﺋﻠﻬﺎ ﻭﻣﻦ ﻭﺭﺍﺋﻬﻢ ﺑﺮﺯﺥ ﺇﱃ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) (٩١ﻻﲡﻌﻠﻮﺍ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻴﻨﻜﻢ ﻛﺪﻋﺎﺀ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻻﲡﻌﻠﻮﺍ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻴﻨﻜﻢ ﻛﺪﻋﺎﺀ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ ،ﻗﺪ ﻳﻌﻠﻢ ﺍﷲ ﺍﻟﺬﻳﻦ ﻳﺘﺴﻠﻠﻮﻥ ﻣﻨﻜﻢ ﻟﻮﺍﺫﹰﺍ ، ﻓﻠﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﺃﻥ ﺗﺼﻴﺒﻬﻢ ﻓﺘﻨﺔ ﺃﻭ ﻳﺼﻴﺒﻬﻢ ﻋﺬﺍﺏٌ ﺃﻟﻴﻢ"ﻛﻢ ﻗﺮﺃﻧﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻛﻢ ﲰﻌﻨﺎﻫﺎ؟ ﻭﻟﻜﻦ ﻫﻞ ﻭﻋﻴﻨﺎﻫﺎ؟ ﻭﻫﻞ ﺗﻨﺒﻬﻨﺎ ﺇﱃ ﻣﺎﻓﻴﻬﺎ ﻣﻦ ﲢﺬﻳﺮ ؟ ﻧﻌﻢ ..ﺇﻧﻪ ﲢﺬﻳﺮ ﺷﺪﻳﺪ ﺍﻟﻠﻬﺠﺔ ،ﻣﺼﺪﺭﻩ ﻟﻴﺲ ﺃﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ ﻭﻻ ﺣﱴ ﻧﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻞ ﻫﻮ ﺻﺎﺩﺭ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻣﻦ ﻣﺎﺫﺍ ﳛﺬﺭﻧﺎ ؟ ﺇﻧﻪ ﳛﺬﺭﻧﺎ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻣﺮ ﻧﺒﻴﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻓﻠﻠﻨﻈﺮ ﻛﻴﻒ ﺗﻌﺎﻣﻠﻨﺎ ﻣﻊ ﻫﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﺍﻹﳍﻲ ﺍﻟﻌﻈﻴﻢ ! ﻭﻛﻴﻒ ﻛﺎﻥ ﻣﻮﻗﻔﻨﺎ ﻣﻨﻪ ؟ ﻫﻞ ﺗﻮﻗﻔﻨﺎ ﻋﻦ ﳐﺎﻟﻔﺔ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻞ ﺍﺗﺒﻌﻨﺎ ﻫﺪﻳﻪ ﰲ ﻛﻞ ﻣﺎﺟﺎﺀ ﺑﻪ ؟ ﻓﻮﻗﻔﻨﺎ ﻋﻨﺪ ﺣﺪﻭﺩ ﻣﺎﻬﻧﻰ ﻋﻨﻪ ﻭﺍﻣﺘﺜﻠﻨﺎ ﲟﺎ ﺃﻣﺮ ﺑﻪ ؟ ﻭﻗﺒﻞ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺩﻋﻮﻧﺎ ﳒﺮﻱ ﻣﻘﺎﺭﻧﺔ ﺑﺴﻴﻄﺔ :ﺗﺴﲑ ﺑﺴﻴﺎﺭﺗﻚ ﰲ ﺍﻟﻄﺮﻳﻖ ﻓﺈﺫﺍ ﺑﻠﻮﺣﺔ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ ﲢﺬﻳﺮ :ﻣﻨﻌﻄﻒ ﺧﻄﲑ ! ﻓﻬﻞ ﺗﺴﺘﻤﺮ ﺃﻡ ﻬﺗﺪﺉ ﻣﻦ ﺳﺮﻋﺘﻚ ﺣﱴ ﻻﺗﻘﻊ ﰲ ﺍﳌﻨﺤﺪﺭ ؟ ﻣﺜﺎﻝ ﺁﺧﺮ :ﲡﺪ ﻟﻮﺣﺔ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ ﲢﺬﻳﺮ :ﺧﻄﺮ ﺗﻴﺎﺭ ﻋﺎﻝ ! ﻓﻬﻞ ﺗﻘﺘﺮﺏ ﻣﻨﻪ ﻭﺗﻠﻤﺴﻪ ﺑﻴﺪﻙ ؟! ﻛﻼ .. ﺇﺫﻥ ﻣﺎﺑﺎﻟﻨﺎ ﺃﺧﻲ ﰲ ﺍﷲ ﻧﻘﺮﺃ ﲢﺬﻳﺮ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﺍﻟﺬﻱ ﻻﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻣﻊ ﺫﻟﻚ ﻧﺼﻢ ﺁﺫﺍﻧﻨﺎ ﻭﻧﻐﻤﺾ ﻋﻴﻮﻧﻨﺎ ﻭﻧﺴﺘﻤﺮ ﰲ ﻃﺮﻳﻘﻨﺎ ﻏﲑ ﺁﻫﺒﲔ ﲟﺎ ﺣﺬﺭﻧﺎ ﻣﻨﻪ ؟ !! ﺇﻥ ﻫﺬﺍ ﳍﻮ ﺍﳉﻨﻮﻥ ﻭﺍﻟﺘﻬﻮﺭ ﻭﺍﻟﺴﻔﻪ ! ﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﰲ ﺭﺃﺳﻪ ﺫﺭﺓ ﻣﻦ ﻋﻘﻞ ﻓﺈﻧﻪ ﺑﻼﺷﻚ ﺳﻴﺘﻮﻗﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﺑﺪﻝ ﺍﳌﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻟﻔﺎ ﻣﻦ ﺍﳌﺮﺍﺕ.
ﻛﻢ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻷﻭﺍﻣﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﻴﻮﻡ ؟ ..ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﺍﺳﺄﻝ ﻧﻔﺴﻚ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﺣﺎﺳﺒﻬﺎ ﻗﺒﻞ ﺃﻥ ﲢﺎﺳﺐ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳌﻮﱃ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﺎﻛﺎﻥ ﻟﻴﺤﺬﺭ ﻣﻦ ﺷﺊ ﺇﻻ ﻭﻓﻴﻪ ﺧﻄﺮ ﻋﻠﻴﻨﺎ ﰲ ﺩﻧﻴﺎﻧﺎ ﻭﺃﺧﺮﺍﻧﺎ ..ﻳﻘﻮﻝ ﺗﻌﺎﱃ :ﻓﻠﻴﺤﺬﺭ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﺃﻥ ﺗﺼﻴﺒﻬﻢ ﻓﺘﻨﺔ ﺃﻭ ﻳﺼﻴﺒﻬﻢ ﻋﺬﺍﺏٌ ﺃﻟﻴﻢ ،ﺃﻱ ﺗﻨﺰﻝ ﻬﺑﻢ ﳏﻨﺔ ﻋﻈﻴﻤﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﻳﻨﺎﳍﻢ ﻋﺬﺍﺏ ﺷﺪﻳﺪ ﰲ ﺍﻵﺧﺮﺓ .ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﳌﺨﺎﻟﻒ ﻳﻔﺘﱳ ﻋﻨﺪ ﻣﻮﺗﻪ ﺳﺎﻋﺔ ﺍﻹﺣﺘﻀﺎﺭ ﺳﺎﻋﺔ ﺍﻟﺘﻨﻤﺤﻴﺺ ﺳﺎﻋﺔ ﺃﻥ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻼ ﻳﺼﻤﺪ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻓﻴﻤﻮﺕ ﻋﻠﻰ ﻏﲑ ﺷﺮﻳﻌﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﺨﺘﻢ ﻟﻪ ﺑﺸﺮ ﻓﻴﺨﺴﺮ ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ ،ﻭﻗﺪ ﻻﻳﺼﻤﺪ ﺇﺫﺍ ﻣﺎ ﺃﻓﺘﱳ ﰲ ﻗﱪﻩ ﻭﺟﺎﺀﻩ ﺍﳌﻠﻜﺎﻥ ﻳﺴﺄﻻﻧﻪ ﻣﻦ ﺭﺑﻚ ؟ ﻣﺎﺩﻳﻨﻚ ؟ ﻭﻣﻦ ﻧﺒﻴﻚ ؟ ﻓﻴﻨﻬﺎﺭ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻓﻼﳚﻴﺐ ...ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﻓﺘﻨﺔ ﺍﶈﻴﺎ ﻭﺍﳌﻤﺎﺕ. ﻓﻼﺑﺪ ﻟﻜﻞ ﻋﻘﻞ ﺃﻥ ﻳﺘﻔﻘﺪ ﻧﻔﺴﻪ ﻭﺃﻥ ﻳﻨﻈﺮ ﺣﻮﻟﻪ ﻭﻳﺘﻔﺤﺺ ﻬﻧﺠﻪ ﻭﻃﺮﻳﻘﻪ ﻫﻞ ﻫﻮ ﻣﻮﺍﻓﻖ ﳍﺪﻱ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻡ ﺃﻧﻪ ﰲ ﻭﺍ ٍﺩ ﻭﻫﺪﻯ ﺧﲑ ﺍﻟﻌﺒﺎﺩ ﰲ ﻭﺍ ٍﺩ ﺁﺧﺮ ؟ ﺍﻷﻣﺮ ﺟﺪ ﺧﻄﲑ ﻭﺍﻟﻨﺘﻴﺠﺔ ﻻﺗﻈﻬﺮ ﺇﻻ ﰲ ﺳﺎﻋﺔ ﺍﻟﻌﺴﺮ ﻭﺍﻟﺸﺪﺓ ﻓﻼ ﻳﻐﺘﺮ ﻋﺎﻗﻞ ﺑﺎﺳﺘﻘﺮﺍﺭ ﺍﻷﻣﻮﺭ ﻭﻫﺪﻭﺀ ﺍﻷﺣﻮﺍﻝ ﻓﺎﻟﻌﱪﺓ ﺑﺎﳌﺂﻝ ﻭﻣﺘﺎﺑﻌﺔ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﱵ ﺃﺧﱪﻧﺎ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﺗﺮﻛﻨﺎ ﻋﻠﻴﻬﺎ ﻭﺃﻬﻧﺎ ﺑﻴﻀﺎﺀ ﻭﺍﺿﺤﺔ ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ ﻻﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ. ﻓﺘﺶ ﺃﺧﻲ ﰲ ﺍﷲ ﻋﻦ ﺃﻭﺍﻣﺮ ﺍﳌﺼﻄﻔﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﻴﺎﺗﻚ ﻭﺍﻧﻈﺮ ﻛﻢ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻗﺪ ﻭﻗﻌﺖ ﻓﻴﻬﺎ :ﺍﻧﻈﺮ ﰲ ﺻﻼﺗﻚ ! ﻭﺗﺬﻛﺮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺻﻠﻮﺍ ﻛﻤﺎ ﺭﺃﻳﺘﻤﻮﱐ ﺃﺻﻠﻰ ،ﺍﻧﻈﺮ ﰲ ﻫﻴﺌﺘﻚ ،ﻟﺒﺎﺳﻚ ؟ ﻛﻢ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻣﺎﺃﺳﻔﻞ ﻣﻦ ﺍﻟﻜﻌﺒﲔ ﻣﻦ ﺍﻹﺯﺍﺭ ﻓﻔﻲ ﺍﻟﻨﺎﺭ .ﺗﻔﻜﺮ ﰲ ﺑﺼﺮﻙ :ﻭﺍﻧﻈﺮ ﻣﺎﺫﺍ ﻬﻧﻴﺖ ﺃﻥ ﺗﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﺮﺍﻡ. ﺗﻔﻜﺮ ﰲ ﲰﻌﻚ :ﻭﺍﻧﻈﺮ ﻣﺎﺫﺍ ﻬﻧﻴﺖ ﺃﻥ ﺗﺴﺘﻤﻊ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﺮﺍﻡ .ﺗﻔﻜﺮ ﰲ ﻟﺴﺎﻧﻚ :ﺍﻟﻐﻴﺒﺔ ﺍﻟﻨﻤﻴﻤﺔ ﻗﻮﻝ ﺍﻟﺰﻭﺭ ،ﻭﻫﻜﺬﺍ ﺳﺎﺋﺮ ﺃﻋﻤﺎﻟﻚ ﻭﺗﻌﺎﻣﻼﺗﻚ ﻣﻦ ﺑﻴﻊ ﻭﺷﺮﺍﺀ ﻭﺃﺧﺬ ﻭﻋﻄﺎﺀ ﻭﺗﻌﺎﻣﻞ ﻣﻊ ﺍﻷﻫﻞ ﻭﺍﻷﺭﺣﺎﻡ ﻭﺍﳉﲑﺍﻥ ﻭﺍﳋﺪﻡ ﻭﺍﻟﺴﺎﺋﻘﲔ ﻭﰲ ﻛﻞ ﺃﺣﻮﺍﻟﻚ ..ﺗﻔﻜﺮ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺣﺎﺳﺐ ﻧﻔﺴﻚ ﰲ ﻇﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻋﻤﻞ ﻓﻴﻬﺎ ﻓﻜﺮﻙ ﻓﻤﺎ ﺧﻠﻖ ﺍﷲ ﻟﻨﺎ ﺍﻟﻌﻘﻮﻝ ﺇﻻ ﻟﻨﺘﻔﻜﺮ ﻬﺑﺎ ﻭﻧﺘﻬﺘﺪﻱ ﻬﺑﺎ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ .ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﻛﻞ ﺇﰒ ﻭﺍﻟﻔﻮﺯ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻧﺴﺄﻟﻪ ﺃﻥ ﳚﻌﻞ ﺃﻗﻮﺍﻟﻨﺎ ﻭﺃﻋﻤﺎﻟﻨﺎ ﻣﻮﺍﻓﻘﺔ ﳍﺪﻯ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺃﻥ ﳚﻌﻠﻨﺎ ﻋﻠﻰ ﻫﺪﻳﻪ ﺳﺎﺋﺮﻳﻦ ﻭﺑﺴﻨﺘﻪ ﻣﺘﻤﺴﻜﲔ ﻭﻋﻠﻰ ﺃﺛﺮﻩ ﻣﻘﺘﻔﲔ ﺇﻧﻪ ﲰﻴﻊ ﳎﻴﺐ . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ﲑ ﻣﻦ ﳒﻮﺍﻫﻢ ﺇﻻ ﻣﻦ ﺃﻣﺮ ﺑﺼﺪﻗ ٍﺔ .....ﺍﻻﻳﺔ ) ( ٩٢ﻻﺧﲑ ﰲ ﻛﺜ ﹴ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺡ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻑ ﺃﻭ ﺇﺻﻼ ﹴ ﲑ ﻣﻦ ﳒﻮﺍﻫﻢ ﺇﻻ ﻣﻦ ﺃﻣﺮ ﺑﺼﺪﻗ ٍﺔ ﺃﻭ ﻣﻌﺮﻭ ٍ ﻳﻘﻮﻝ ﺗﻌﺎﱃ " :ﻻﺧﲑ ﰲ ﻛﺜ ﹴ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺕ ﺍﷲ ﻓﺴﻮﻑ ﻧﺆﺗﻴﻪ ﺃﺟﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ " ﻭﻳﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ) :ﺃﻻ ﺃﺧﱪﻛﻢ ﺑﺄﻓﻀﻞ ﻣﻦ ﺩﺭﺟﺔ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﺪﻗﺔ ؟ ﻗﺎﻟﻮﺍ :ﺑﻠﻰ ،ﻗﺎﻝ :ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﻓﺈﻥ ﻓﺴﺎﺩ ﺫﺍﺕ ﺍﻟﺒﲔ ﻫﻲ ﺍﳊﺎﻟﻘﺔ ،ﻻﺃﻗﻮﻝ ﲢﻠﻖ ﻟﺸﻌﺮ ﻭﻟﻜﻦ ﲢﻠﻖ ﺍﻟﺪﻳﻦ(. ﻓﺎﷲ ﺃﻛﱪ ﻣﺎﺃﻋﻈﻢ ﺃﺟﺮ ﻭﺛﻮﺍﺏ ﺍﻹﺻﻼﺡ ﺑﲔ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﺘﺨﺎﺻﻤﲔ ﺍﻟﺬﻳﻦ ﻧﺰﻕ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﻨﻬﻢ ﻓﺄﻭﻏﺮ ﺻﺪﺭﻭﻫﻢ ﻭﺃﺣﻞ ﺍﻟﻌﺪﺍﻭﺓ ﳏﻞ ﺍﻷﺧﻮﺓ ﻭﺍﻟﻘﻄﻴﻌﺔ ﻣﻜﺎﻥ ﺍﻟﻮﺻﻞ. ﺇﺧﻮﰐ :ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻌﻈﻴﻢ ﻗﺪ ﺟﻬﻞ ﻓﻀﻠﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ،ﻓﻨﺠﺪ ﺍﳋﺼﻮﻣﺎﺕ ﺗﺴﺘﻤﺮ ﺑﺎﻟﺸﻬﻮﺭ ﺑﻞ ﺍﻟﺴﻨﲔ
ﻒ ﺑﺸﺄﻧﻪ ﻭﻛﻞﹲ ﻣﺸﻐﻮﻝ ﺑﻨﻔﺴﻪ. ﺍﻟﻌﺪﻳﺪﺓ ﺑﲔ ﺍﻷﻫﻞ ﻭﺍﻷﺧﻮﺍﻥ ﻭﺍﳉﲑﺍﻥ ﻭﻻﲡﺪ ﻣﻦ ﻳﺴﻌﻰ ﻟﻠﺼﻠﺢ ﺑﻴﻨﻬﻢ ،ﻛﻞﹲ ﻣﻜﺘ ٍ ﻓﻴﺘﺮﻛﻮﻥ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻟﻠﺸﻴﻄﺎﻥ ﻳﻮﻗﺪ ﻧﺎﺭ ﺍﻟﻔﺘﻨﺔ ﺑﻴﻨﻬﻤﺎ ﻭﻳﺰﻳﺪﻫﺎ ﺇﺷﺘﻌﺎ ﹰﻻ ﺣﱴ ﻳﺴﺘﻔﺤﻞ ﺍﻷﻣﺮ ﻭﺗﻘﻊ ﺍﻟﻄﺎﻣﺔ ،ﺑﻴﻨﻤﺎ ﺍﻟﺼﺎﳊﻮﻥ ﻏﺎﻓﻠﻮﻥ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ،ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﺯﻛﺎﻩ ﺍﷲ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﻭﺍﻣﺘﺪﺣﻪ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ،ﻭﺍﻟﺬﻱ ﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺩﺭﺟﺔ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﺪﻗﺔ ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻲ ﻣﻦ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ ﻭﺃﺟﻠﻬﺎ ﺑﻼﺷﻚ ﻭﻟﻜﻦ ﺍﻟﺼﻠﺢ ﺧﲑ ﻭﺃﻋﻈﻢ .ﻭﻛﻢ ﻣﻦ ﺻﺎﺋﻢ ﻗﺎﺋﻢ ﻣﺼﻞ ﻭﻟﻜﻨﻪ ﻻﻳﺴﻌﻰ ﻟﻺﺻﻼﺡ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻣﻦ ﺃﻫﻠﻪ ﻭﺟﲑﺍﻧﻪ ﻭﻣﺎﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﺃﻓﻀﻞ ﻣﻦ ﻋﺒﺎﺩﺗﻪ ﻹﻥ ﻋﺒﺎﺩﺗﻪ ﺧﲑﻫﺎ ﻣﻘﺘﺼﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻣﺎ ﺇﺻﻼﺣﻪ ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﺨﲑﻩ ﻋﺎﻡ ﻭﻣﺘﻌﺪ ﺇﱃ ﻏﲑﻩ. ﻭﻗﺪ ﺫﻡ ﺍ ﷲ ﺗﻌﺎﱃ ﺍﳋﺼﻮﻣﺔ ﻭﺍﻟﻘﻄﻴﻌﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻷﻬﻧﺎ ﺗﺘﻨﺎﰱ ﻣﻊ ﻣﺒﺪﺃ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ :ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺃﺧﻮﺓ .ﻭﺗﻮﻋﺪ ﻼ ﺣﱴ ﻳﺼﻄﻠﺤﺎ ،ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺍﳌﺘﻘﺎﻃﻌﲔ ﺑﺄﻥ ﻻﻳﻐﻔﺮ ﳍﻢ ﻭﻻﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻋﻤ ﹰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) :ﺗُﻌﺮﺽ ﺍﻷﻋﻤﺎﻝ ﰲ ﻛﻞ ﺃﺛﻨﲔ ﻭﲬﻴﺲ ﻓﻴﻐﻔﺮ ﺍﷲ ﻟﻜﻞ ﺃﻣﺮﻱﺀ ﻻﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴﺌﺎﹰ ،ﺇﻻ ﺇﻣﺮﺀﹰﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺧﻴﻪ ﺷﺤﻨﺎﺀ ﻓﻴﻘﻮﻝ :ﺍﺗﺮﻛﻮﺍ ﻫﺬﻳﻦ ﺣﱴ ﻳﺼﻄﻠﺤﺎ( ﺭﻭﺍﻩ ﻣﺴﻠﻢ .ﻭﺃﻣﺮﻧﺎ ﻣﻌﺎﺷﺮ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺴﻌﻲ ﰲ ﺍﻷﺻﻼﺡ :ﻓﺄﺻﻠﺤﻮﺍ ﺑﲔ ﺃﺧﻮﻳﻜﻢ. ﻓﻬﻼ ﻧﻈﺮﻧﺎ ﺃﺧﻮﰐ ﻓﻴﻤﻦ ﺣﻮﻟﻨﺎ ﻣﻦ ﺯﻣﻼﺋﻨﺎ ﺃﻭ ﺃﺧﻮﺍﻧﻨﺎ ﺃﻭ ﺟﲑﺍﻧﻨﺎ ﳑﻦ ﻧﺰﻕ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﻨﻬﻢ ﻭﺃﻭﻗﻊ ﺑﻴﻨﻬﻢ ﺍﻟﻘﻄﻴﻌﺔ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻓﺴﻌﻴﻨﺎ ﺑﻴﻨﻬﻢ ﺑﺎﻟﺼﻠﺢ ؟ ﻓﺈﻥ ﰎ ﺍﻟﺼﻠﺢ ﻋﻠﻰ ﻳﺪﻳﻨﺎ ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ﻋﻠﻰ ﺗﻮﻓﻴﻘﻪ ﻭﻫﻨﻴﺌﺎﹰ ﻟﻨﺎ ﲟﻮﻋﻮﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺇﻥ ﱂ ﻳﻜﺘﺐ ﻟﻨﺎ ﺍﻟﺘﻮﻓﻴﻖ ﰲ ﻣﻬﻤﺘﻨﺎ ﻓﻘﺪ ﺃﺩﻳﻨﺎ ﻣﺎﻋﻠﻴﻨﺎ ﻭﺳﻠﻤﻨﺎ ﻣﻦ ﺍﻹﰒ .ﻭﷲ ﺩﺭ ﺍﻟﻘﺎﺋﻞ : ﺇﻥ ﺍﳌﻜﺎﺭﻡ ﻛﻠﻬﺎ ﻟﻮ ﺣﺼﻠﺖ ......ﺭﺟﻌﺖ ﲨﻠﺘﻬﺎ ﺇﱃ ﺷﻴﺌﲔ ﺗﻌﻈﻴﻢ ﺃﻣﺮ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ......ﻭﺍﻟﺴﻌﻲ ﰲ ﺇﺻﻼﺡ ﺫﺍﺕ ﺍﻟﺒﲔ ﻼ ﻣﺘﻘﺒ ﻼﹰ ﻭﺭﺯﻗﹰﺎ ﻭﺍﺳﻌﹰﺎ ﻭﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﺫﺍﻛﺮﹰﺍ ﻭﺇﳝﺎﻧﹰﺎ ﺧﺎﻟﺼﹰﺎ ﻭﻫﺐ ﻟﻨﺎ ﺇﻧﺎﺑﺔ ﺍﳌﺨﻠﺼﲔ ﺍﻟﻠﻬﻢ ﺍﺭﺯﻗﻨﺎ ﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ﻭﻋﻤ ﹰ ﻭﺧﺸﻮﻉ ﺍﳌﺨﺒﺘﲔ ﻭﺃﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﲔ ﻭﺃﺻﻠﺢ ﺫﺍﺕ ﺑﻴﻨﻨﺎ ﻭﺇﲨﻊ ﻗﻠﻮﺑﻨﺎ ﻋﻠﻰ ﺍﳋﲑ ﻳﺎﺃﻓﻀﻞ ﻣﻦ ﺭﺟﻲ ﻭﻗﺼﺪ ﻭﺃﻛﺮﻡ ﻣﻦ ﺳﺌﻞ ،ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻨﺎ ﻭﻟﻮﺍﻟﺪﻳﻨﺎ ﻭﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺑﺮﲪﺘﻚ ﻳﺎﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ٩٣ﻭﻗﺎﻝ ﺍﻟﺸﻴﻄﺎﻥ ﳌﺎﻗﻀﻲ ﺍﻷﻣﺮ ﺇﻥ ﺍﷲ ﻭﻋﺪﻛﻢ ﻭﻋﺪ ﺍﳊﻖ ﻭﻭﻋﺪﺗﻜﻢ ﻓﺄﺧﻠﻔﺘﻜﻢ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " ﻭﻗﺎﻝ ﺍﻟﺸﻴﻄﺎﻥ ﳌﺎﻗﻀﻲ ﺍﻷﻣﺮ ﺇﻥ ﺍﷲ ﻭﻋﺪﻛﻢ ﻭﻋﺪ ﺍﳊﻖ ﻭﻭﻋﺪﺗﻜﻢ ﻓﺄﺧﻠﻔﺘﻜﻢ ﻭﻣﺎﻛﺎﻥ ﱄ ﻋﻠﻴﻜﻢ ﻣﻦ ﺳﻠﻄﺎﻥ ﺇﻻ ﺃﻥ ﺩﻋﻮﺗﻜﻢ ﻓﺎﺳﺘﺠﺒﺘﻢ ﱄ ﻓﻼﺗﻠﻮﻣﻮﱐ ﻭﻟﻮﻣﻮﺍ ﺃﻧﻔﺴﻜﻢ ،ﻣﺎﺃﻧﺎ ﲟﺼﺮﺧﻜﻢ ﻭﻣﺎﺃﻧﺘﻢ ﲟﺼﺮﺧﻲ ،ﺇﱐ ﻛﻔﺮﺕ ﲟﺎ ﺃﺷﺮﻛﺘﻤﻮﻥ ﻣﻦ ﻗﺒﻞ ﺇﻥ ﺍﻟﻈﺎﳌﲔ ﳍﻢ ﻋﺬﺍﺏٌ ﺃﻟﻴﻢ". ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺴﻤﻰ ﺧﻄﺒﺔ ﺇﺑﻠﻴﺲ ﺫﻛﺮ ﺍﳊﺴﻦ ﻛﻤﺎ ﰲ ﺍﻟﻘﺮﻃﱯ :ﺃﻥ ﺇﺑﻠﻴﺲ ﻳﻘﻒ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺧﻄﻴﺒﹰﺎ ﰲ ﺟﻬﻨﻢ ﻋﻠﻰ ﻣﻨﱪ ﻣﻦ ﻧﺎﺭ ﻳﺴﻤﻌﻪ ﺍﳋﻼﺋﻖ ﲨﻴﻌﹰﺎ .ﻭﻗﻴﻞ ﺃﻧﻪ ﳜﻄﺐ ﺧﻄﺒﺘﻪ ﻫﺬﻩ ﺑﻌﺪﻣﺎ ﻳﺴﻤﻊ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻳﻠﻮﻣﻮﻧﻪ ﻭﻳﻘﺮﻋﻮﻧﻪ ﻋﻠﻰ ﺃﻥ ﺃﻏﻮﺍﻫﻢ ﺣﱴ ﺩﺧﻠﻮﺍ ﺍﻟﻨﺎﺭ .ﻓﻴﻘﻮﻝ ﳍﻢ :ﺇﻥ ﺍﷲ ﻭﻋﺪﻛﻢ ﻭﻋﺪ ﺍﳊﻖ ﺃﻱ ﻭﻋﺪﻛﻢ ﻭﻋﺪﹰﺍ ﺣﻘﹰﺎ ﺑﺈﻥ ﻳﺜﻴﺐ ﺍﳌﻄﻴﻊ ﻭﻳﻌﺎﻗﺐ ﺍﻟﻌﺎﺻﻲ ﻓﻮﰱ ﻟﻜﻢ ﻭﻋﺪﻩ ،ﻭﻭﻋﺪﺗﻜﻢ ﻓﺄﺧﻠﻔﺘﻜﻢ ﺃﻱ ﻭﻋﺪﺗﻜﻢ ﺃﻻ ﺑﻌﺚ ﻭﻻﺛﻮﺍﺏ ﻭﻻﻋﻘﺎﺏ ﻓﻜﺬﺑﺘﻜﻢ ﻭﺃﺧﻠﻔﺘﻜﻢ ﺍﻟﻮﻋﺪ،
ﻭﻣﺎﻛﺎﻥ ﱄ ﻋﻠﻴﻜﻢ ﻣﻦ ﺳﻠﻄﺎﻥ ﺃﻱ ﱂ ﻳﻜﻦ ﱄ ﻗﺪﺭﺓ ﻭﺗﺴﻠﻂ ﻋﻠﻴﻜﻢ ﺇﻻ ﺃﻥ ﺩﻋﻮﺗﻜﻢ ﻓﺎﺳﺘﺠﺒﺘﻢ ﱄ ﺃﻱ ﺑﺎﻟﻮﺳﻮﺳﺔ ﻭﺍﻟﺘﺰﻳﲔ ﻓﺎﺳﺘﺠﺒﺘﻢ ﱄ ﺑﺎﺧﺘﻴﺎﺭﻛﻢ ،ﻓﻼﺗﻠﻮﻣﻮﱐ ﻭﻟﻮﻣﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺃﻱ ﻻﺗﺮﺟﻌﻮﺍ ﺑﺎﻟﻠﻮﻡ ﻋﻠﻲ ﺍﻟﻴﻮﻡ ﻭﻟﻜﻦ ﻟﻮﻣﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻓﺎﻟﺬﻧﺐ ﺫﻧﺒﻜﻢ ،ﻣﺎﺃﻧﺎ ﲟﺼﺮﺧﻜﻢ ﻭﻣﺎﺃﻧﺘﻢ ﲟﺼﺮﺧﻲ ﺃﻱ ﻣﺎﺃﻧﺎ ﲟﻐﻴﺜﻜﻢ ﻭﻻﺃﻧﺘﻢ ﲟﻐﻴﺜﻲ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ،ﺇﱐ ﻛﻔﺮﺕ ﲟﺎﺃﺷﺮﻛﺘﻤﻮﻥ ﻣﻦ ﻗﺒﻞ ﺃﻱ ﻛﻔﺮﺕ ﺑﺈﺷﺮﺍﻛﻜﻢ ﱄ ﻣﻊ ﺍﷲ ﰲ ﺍﻟﻄﺎﻋﺔ ،ﺇﻥ ﺍﻟﻈﺎﳌﲔ ﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﺃﻱ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﳍﻢ ﻋﺬﺍﺏ ﻣﺆﱂ .ﻫﻜﺬﺍ ﻳﻜﺸﻒ ﺇﺑﻠﻴﺲ ﻋﻦ ﻋﺪﺍﻭﺗﻪ ﻹﺑﻦ ﺁﺩﻡ ﻭﻳﻌﺘﺮﻑ ﲞﺬﻻﻧﻪ ﻟﻪ ﻟﻴﺰﻳﺪﻩ ﺣﺴﺮﺓ ﻭﻧﺪﻣﹰﺎ. ﻋﺒﺎﺩﺍﷲ ﺇﻥ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺣﺬﺭﻧﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺍﻟﻐﺮﻭﺭ ﺍﳋﺪﺍﻉ ﻭﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﻣﻠﻴﺌﺔ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﲢﺬﺭﻧﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﻭﺳﻮﺳﺘﻪ ﻭﺗﺰﻳﻴﻨﻪ ﻟﻠﻔﻮﺍﺣﺶ ﻭﺍﳌﻌﺎﺻﻲ ﻭﻣﻊ ﺫﻟﻚ ﻣﺎﺃﻛﺜﺮ ﻣﺎﳜﺪﻋﻨﺎ ﻭﻣﺎﺃﻛﺜﺮ ﻣﺎﻧﻨﺠﺮﻑ ﰲ ﻃﺮﻳﻘﻪ ﻫﺬﻩ ﲨﻠﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﲢﺬﺭﻧﺎ ﻣﻦ ﺇﺑﻠﻴﺲ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ":ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻜﻢ ﻋﺪﻭ ﻓﺎﲣﺬﻭﻩ ﻋﺪﻭﺍ ﺇﳕﺎ ﻳﺪﻋﻮﺍ ﺣﺰﺑﻪ ﻟﻴﻜﻮﻧﻮﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻌﲑ"" ....ﻭﻻﻳﺼﺪﻧﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻧﻪ ﻟﻜﻢ ﻋﺪﻭ ﻣﺒﲔ " "....ﻭﻻﺗﺘﺒﻌﻮﺍ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻧﻪ ﻟﻜﻢ ﻋﺪﻭ ﻣﺒﲔ" " ...ﻳﻌﺪﻫﻢ ﻭﳝﻨﻴﻬﻢ ﻭﻣﺎﻳﻌﺪﻫﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻻ ﻏﺮﻭﺭﺍ" " ...ﻳﺎﺑﲏ ﺁﺩﻡ ﻻﻳﻔﺘﺘﻨﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻛﻤﺎ ﺃﺧﺮﺝ ﺃﺑﻮﻳﻜﻢ ﻣﻦ ﺍﳉﻨﺔ "...ﻛﺘﺐ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﻦ ﺗﻮﻻﻩ ﻓﺄﻧﻪ ﻳﻀﻠﻪ ﻭﻳﻬﺪﻳﻪ ﺇﱃ ﻋﺬﺍﺏ ﺍﻟﺴﻌﲑ" " ...ﺍﺳﺘﺤﻮﺫ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺄﻧﺴﺎﻫﻢ ﺫﻛﺮ ﺍﷲ ﺃﻭﻟﺌﻚ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻻ ﺇﻥ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ" .ﻭﻏﲑﻫﺎ ﻛﺜﲑ .ﻓﻬﻼ ﺍﺗﻌﻈﻨﺎ ﻋﺒﺎﺩ ﺍﷲ ﺑﻮﺍﻋﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻧﺬﻳﺮ ﺍﻟﺮﲪﻦ ،ﺇﻧﻪ ﻛﻼﻡ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ،ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﻛﻼﻡ ﺍﷲ ﻣﺰﻳﺪ ﺑﻴﺎﻥ .ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫ ﺑﻚ ﺃﻥ ﻧﻈﻞ ﺃﻭ ﻧُﻈﻞ ﺃﻭ ﻧﺰﻝ ﺃﻭ ﻧُﺰﻝ ،ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﳘﺰﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ .ﺍﻟﻠﻬﻢ ﺍﻋﺼﻤﻨﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﻭﺳﻮﺳﺘﻪ ﻭﳘﺰﻩ ﻭﳌﺰﻩ.ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ. ) ( ٩٤ﻭﻻﻳﺰﺍﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺗﺼﻴﺒﻬﻢ ﲟﺎ ﺻﻨﻌﻮﺍ ﻗﺎﺭﻋﺔ ...ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ ﺗﻌﺎﱃ .. " :ﻭﻻﻳﺰﺍﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺗﺼﻴﺒﻬﻢ ﲟﺎ ﺻﻨﻌﻮﺍ ﻗﺎﺭﻋﺔ ﺃﻭ ﲢﻞ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺩﺍﺭﻫﻢ ﺣﱴ ﻳﺄﰐ ﻭﻋﺪ ﺍﷲ ﺇﻥ ﺍﷲ ﻻﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ" ﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ :ﻣﺎﻓﺮﻃﻨﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺷﻲﺀ ..ﺳﺒﺤﺎﻥ ﺍﷲ ﻛﺄﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺎ ﺃﻧﺰﻟﺖ ﺇﻻ ﰲ ﺍﻟﻘﻮﻡ ﻭﻣﺎﻳﻌﻴﺸﻮﻧﻪ ﻣﻦ ﺃﺣﺪﺍﺙ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺎﺕ! .ﻭﻻﻏﺮﻭ ﻓﻜﺘﺎﺏ ﺍﷲ ﺻﺎﱀ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ .ﻫﺎﻫﻲ ﺍﻟﻨﻜﺒﺎﺕ ﻭﺍﻟﺮﺯﺍﻳﺎ ﺗﺘﻮﺍﱃ ﻋﻠﻴﻬﻢ ، ﺗﻨﺎﻝ ﻣﺼﺎﳊﻬﻢ ﰲ ﺍﳋﺎﺭﺝ ﻭﺗﻘﻊ ﻗﺮﻳﺒﺎ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﻭﺃﺧﲑﺍ ﻫﺎﻫﻲ ﺗﻘﻊ ﰲ ﻋﻘﺮ ﺩﺍﺭﻫﻢ ﻗﺎﺭﻋﺔ ﺩﺍﻫﻴﺔ ﻣﻨﺬﺭﺓ ﻓﻬﻞ ﻳﺴﺘﻴﻘﻈﻮﻥ ﻭﻫﻞ ﻳﺘﻨﺒﻬﻮﻥ ﺇﱃ ﻋﺎﻗﺒﺔ ﻇﻠﻤﻬﻢ ﻭﻋﺪﻭﺍﻬﻧﻢ ﻭﻣﺴﺎﻧﺪﻬﺗﻢ ﻟﻠﻈﺎﱂ ﺍﳌﻌﺘﺪﻱ ﻋﻠﻰ ﺍﳌﻈﻠﻮﻡ ﺍﻟﱪﻱﺀ ؟ ﺃﻡ ﻳﺴﺘﻤﺮﻭﻥ ﰲ ﻏﻴﻬﻢ ﻭﺟﱪﻭﻬﺗﻢ ﻭﻃﻐﻴﺎﻬﻧﻢ ﺣﱴ ﻳﺄﰐ ﻭﻋﺪ ﺍﷲ ؟ ﺇﻥ ﺍﷲ ﻻﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ. ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﻦ ﻳﺼﺪﻕ ﻣﺎﺟﺮﻯ ؟ ﻭﻣﻦ ﻛﺎﻥ ﻳﺘﻮﻗﻊ ﺃﻥ ﻳﻘﻊ ﻣﺎﻭﻗﻊ ؟ ﻭﻟﻜﻦ ﻟﻌﻠﻬﺎ ﺩﻋﻮﺓ ﻣﻈﻠﻮﻡ ﻣﻦ ﺃﺭﺽ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ ،ﻣﻦ ﻳﺪﺭﻱ ؟ ﻟﻌﻠﻬﺎ ﺩﻋﻮﺓ ﺣﺮﻯ ﺻﺪﺭﺕ ﻣﻦ ﻗﻠﺐ ﺃﺏ ﻣﻜﻠﻮﻡ ﻋﻠﻰ ﻓﻘﺪ ﻓﻠﺬﺓ ﻛﺒﺪﻩ ،ﺟﻔﺎﻩ ﺍﻟﻜﺮﻯ ﻭﺃﻗﺾ ﻣﻀﺠﻌﻪ ﺍﻟﻔﺮﺍﻕ ،ﻓﻘﺎﻡ ﰲ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻳﺼﻠﻲ ﻭﻳﺪﻋﻮ ،ﺃﻭ ﻟﻌﻠﻬﺎ ﺯﻓﺮﺓ ﺃﻡ ﺛﻜﻠﻰ ﺑﻔﻘﺪ ﻭﻟﻴﺪﻫﺎ ،ﺗﻔﻄﺮ ﻓﺆﺍﺩﻫﺎ ﻣﻦ ﺍﻟﺒﻜﺎﺀ ﻭﺳﺎﻟﺖ ﺩﻣﻮﻋﻬﺎ ﻛﺎﻷﻬﻧﺎﺭ ﻓﻠﻢ ﲡﺪ ﳍﺎ ﻧﺎﺻﺮﹰﺍ ﺇﻻ ﺍﷲ ﻭﱂ ﺗﻜﻦ ﳍﺎ ﺣﻴﻠﺔ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ﻓﺎﻧﻄﻠﻘﺖ ﻣﻨﻬﺎ ﰲ ﺟﻨﺢ ﺍﻟﻈﻼﻡ ﺩﻋﻮﺓ ﻣﻦ ﺍﻟﻘﻠﺐ ﳑﺰﻭﺟﺔ ﺑﺎﻟﺪﻣﻮﻉ ﻭﺍﻵﻫﺎﺕ ﻓﺼﺎﺩﻓﺖ ﺳﺎﻋﺔ ﺍﺳﺘﺠﺎﺑﺔ ﻓﻜﺎﻥ ﻣﺎﻛﺎﻥ ..ﺃﱂ ﳜﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺍﻟﺬﻱ ﻻﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮىﻌﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﺃﻥ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﷲ ﺣﺠﺎﺏ .ﻣﻦ ﻳﺪﺭﻱ ﺭﲟﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﻣﺎﺟﺮﻯ؟!
ﻭﻟﻜﻦ ﻫﻞ ﻳﻌﻲ ﺍﻟﻘﻮﻡ ﻫﻨﺎﻙ ﺃﻥ ﻫﺬﺍ ﺑﺴﺒﺐ ﻣﺎﺟﻨﺘﻪ ﺃﻳﺪﻳﻬﻢ ﻭﺃﻗﺘﺮﻓﺘﻪ ﺃﺳﻠﺤﺘﻬﻢ ﺍﻟﱵ ﳝﺪﻭﻥ ﻬﺑﺬﺍ ﺍﻟﺒﺎﻏﻲ ﺍﳌﻌﺘﺪﻱ ﻟﻴﻘﺘﻞ ﺍﻷﺑﺮﻳﺎﺀ ؟ ﻫﻞ ﻳﺘﻌﻈﻮﻥ ﺑﻌﺪ ﺃﻥ ﺫﺍﻗﻮﺍ ﺃﱂ ﺍﻟﻈﻠﻢ ﺳﺎﻋﺔ ﻣﻦ ﻬﻧﺎﺭ ؟ -ﻻﺷﻚ ﺃﻥ ﻣﺎﻭﻗﻊ ﻷﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺫﻫﺒﺖ ﺃﺭﻭﺍﺣﻬﻢ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍﻟﻈﻠﻢ ..ﻷﻬﻧﻢ ﺃﺑﺮﻳﺎﺀ ﻻﺫﻧﺐ ﳍﻢ -ﻭﻟﻜﻦ ﻣﺎﺃﻛﺜﺮ ﺍﳌﻈﻠﻮﻣﲔ ﰲ ﺍﻟﻌﺎﱂ ﻭﻣﺎﺃﻛﺜﺮ ﺍﻟﻈﺎﳌﲔ ﻭﺃﻋﻮﺍﻬﻧﻢ ! ﻫﻞ ﻳﺘﻌﻈﻮﻥ ﺑﻌﺪ ﺃﻥ ﲡﺮﻋﻮﺍ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺍﻟﻘﺎﺳﻲ ﻭﺷﺮﺑﻮﺍ ﻣﻦ ﻧﻔﺲ ﺍﻟﻜﺄﺱ ﻭﻋﺎﻧﻮﺍ ﻣﻦ ﺃﱂ ﺍﳌﺄﺳﺎﺓ ؟ ﻓﻴﻜﻔﻮﺍ ﻋﻦ ﻧﺼﺮﺓ ﺍﻟﻈﻠﻤﺔ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻘﺮﺩﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ ؟ ﺱ ﻭﻟﻜﻦ ﻣﻦ ﺍﻵﻥ ﻓﺼﺎﻋﺪﹰﺍ ﺳﻮﻑ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻰ ﻛﻞ ﺃﻡ ﻓﻘﺪﺕ ﻭﺣﻴﺪﻫﺎ ﰲ ﻫﺬﻩ ﺍﳌﺄﺳﺎﺓ ﺃﻥ ﺱ ﻗﺎ ﹴ ﻧﻌﻢ ﺇﻧﻪ ﺩﺭ ﹴ ﺗﺘﺬﻛﺮ ﺃﻡ ﳏﻤﺪ ﺍﻟﺪﺭﺓ ﻭﺃﻥ ﺗﺘﺨﻴﻞ ﻛﻴﻒ ﻧﺎﻣﺖ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ،ﻟﻴﻠﺔ ﻓﺮﺍﻕ ﻓﻠﺬﺓ ﻛﺒﺪﻫﺎ ..ﻭﺃﻥ ﲢﺲ ﲟﻌﺎﻧﺎﺓ ﺃﻡ ﺍﻟﻄﻔﻠﺔ ﺇﳝﺎﻥ ﺍﻟﱪﻳﺌﺔ ﺍﻟﱵ ﱂ ﺗﺘﺠﺎﻭﺯ ﺷﻬﻮﺭﻫﺎ ﺍﻟﺴﺘﺔ ﻭﺃﻥ ﺗﻌﺮﻑ ﻛﻴﻒ ﻛﺎﻧﺖ ﺗﺼﺎﺭﻉ ﺍﻷﺣﺰﺍﻥ ..ﺁﻩ ﻣﺎﺃﺻﻌﺐ ﺍﻟﻈﻠﻢ! ﻭﻣﻦ ﺍﻵﻥ ﻟﻦ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻰ ﺍﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻧﺎﻣﻮﺍ ﰲ ﺍﻟﻌﺮﺍﺀ ﺃﻥ ﳛﺴﻮﺍ ﲟﺄﺳﺎﺓ ﺍﳌﺸﺮﺩﻳﻦ ﰲ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ .. ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺂﺳﻲ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﻼﺩﻫﻢ ﺿﻠﻴﻌ ﹰﺔ ﻓﻴﻬﺎ ..ﺇﻥ ﻬﺗﺪﱘ ﺍﳌﻨﺎﺯﻝ ..ﻭﺍﻟﺒﻜﺎﺀ ..ﻭﺍﻟﻔﺮﺍﻕ ..ﻭﺍﻟﺘﺮﻣﻞ ..ﻭﺍﻟﻴﺘﻢ ..ﻭﺍﳉﻨﺎﺋﺰ ..ﻭﺍﻟﺪﻣﺎﺀ ..ﻭﺍﳌﻮﺕ ..ﻭﺍﻟﻌﺰﺍﺀ ..ﻛﻠﻬﺎ ﻣﻦ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻘﻬﺮ ..ﻣﺮﺕ ﺑﺎ ﻟﻘﻮﻡ ﻟﻴﻠﺔ ﻭﺫﺍﻗﻮﺍ ﻣﺮﺍﺭﻬﺗﺎ .. ﻓﻬﻞ ﻳﺘﺬﻛﺮﻭﻥ ﺃﻬﻧﺎ ﺃﺻﺒﺤﺖ ﺟﺰ ًﺀ ﻣﻦ ﺣﻴﺎﺓ ﺃﻗﻮﺍﻡ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﺗﻨﺎﻡ ﺣﻴﺚ ﻳﻨﺎﻣﻮﻥ ﻭﺗﻘﻴﻞ ﺣﻴﺚ ﻳﻘﻴﻠﻮﻥ ..ﻳﺘﺴﻠﻰ ﺍﻟﻌﺎﱂ ﲟﺸﺎﻫﺪﺓ ﺃﺧﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻘﻨﻮﺍﺕ ﻛﻤﺎ ﻳﺘﺴﻠﻰ ﺑﺮﺅﻳﺔ ﺍﻷﻓﻼﻡ ﺩﻭﻥ ﺃﻥ ﳛﺮﻙ ﺳﺎﻛﻨﺎ ﺃﻭ ﻳﻨﻄﻖ ﺑﻜﻠﻤﺔ ﺣﻖ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ .ﻓﻬﻞ ﻳﺘﺤﺮﻙ ﺍﻵﻥ ﺑﻌﺪ ﺃﻥ ﻋﺎﻳﺶ ﺍﳌﺸﻬﺪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ؟! ﺃﻻ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻣﺎﺃﻛﺜﺮ ﻣﺎﻋﺎﺛﻮﺍ ﰲ ﺍﻷﺭﺽ ﺍﻟﻔﺴﺎﺩ ..ﺇﻬﻧﻢ ﺃﺳﺒﺎﺏ ﺍﳌﺂﺳﻲ ﰲ ﺍﻟﻌﺎﱂ ..ﺃﺟﺠﻮﺍ ﺍﻟﻌﻨﻒ ﻭﺃﺫﻛﻮﺍ ﺭﻭﺡ ﺍﻟﻌﺪﺍﺀ ﺑﲔ ﺍﻟﺸﻌﻮﺏ ﻭﺃﺣﻠﻮﺍ ﺍﻟﺪﻣﺎﺭ ﻣﻜﺎﻥ ﺍﻟﺒﻨﺎﺀ ﻭﺍﺷﺎﻋﻮﺍ ﺍﳋﻮﻑ ﺑﺪﻝ ﺍﻷﻣﻦ ..ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻘﺎﺋﻞ :ﻟﻌﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺑﲏ ﺍﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﻟﺴﺎﻥ ﺩﺍﺅﺩ ﻭﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﲟﺎﻋﺼﻮﺍ ﻭﻛﺎﻧﻮﺍ ﻳﻌﺘﺪﻭﻥ. ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﺍﻟﻌﻔﻮ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﳌﻌﺎﻓﺎﺓ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﺍﻟﻠﻬﻢ ﻣﻦ ﺃﺭﺍﺩﻧﺎ ﻭﺃﺭﺍﺩ ﺍﳌﺴﻠﻤﲔ ﺑﺴﻮﺀ ﻓﺎﺟﻌﻞ ﻛﻴﺪﻩ ﰲ ﳓﺮﻩ ﻭﺃﺟﻌﻞ ﺗﺪﺑﲑﻩ ﰲ ﺗﺪﻣﲑﻩ ،ﺍﻟﻠﻬﻢ ﻋﻠﻴﻚ ﺑﺎﻟﻈﺎﳌﲔ ﻓﺈﻬﻧﻢ ﻻﻳﻌﺠﺰﻭﻧﻚ ﺍﻟﻠﻬﻢ ﺧﺬﻫﻢ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ ﻭﺃﺟﻌﻞ ﺑﺄﺳﻪ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﹰﺍ. ) ( ٩٥ﻭﻟﻘﺪ ﺫﺭﺃﻧﺎ ﳉﻨﻬﻢ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﳍﻢ ﻗﻠﻮﺏ ﻻﻳﻔﻘﻬﻮﻥ ﻬﺑﺎ ...ﺍﻻﻳﺔﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ ﺗﻌﺎﱃ :ﻭﻟﻘﺪ ﺫﺭﺃﻧﺎ ﳉﻨﻬﻢ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﳍﻢ ﻗﻠﻮﺏ ﻻﻳﻔﻘﻬﻮﻥ ﻬﺑﺎ ،ﻭﳍﻢ ﺃﻋﲔ ﻻ ﻳﺒﺼﺮﻭﻥ ﻬﺑﺎ ،ﻭﳍﻢ ﺁﺫﺍﻥ ﻻﻳﺴﻤﻌﻮﻥ ﻬﺑﺎ ،ﺃﻭﻟﺌﻚ ﻛﺎﻷﻧﻌﺎﻡ ،ﺑﻞ ﻫﻢ ﺃﺿﻞ ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻐﺎﻓﻠﻮﻥ ﻬﺗﺪﻳﺪ ﻭﻭﻋﻴﺪ ﻟﻠﻐﺎﻓﻠﲔ ﻋﻦ ﺍﷲ ،ﺍﻟﻼﻫﺜﲔ ﺧﻠﻒ ﺃﻫﻮﺍﺋﻬﻢ ﻭﺷﻬﻮﺍﻬﺗﻢ ،ﺍﻟﺬﻳﻦ ﺁﺛﺮﻭﺍ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺑﺎﻋﻮﺍ ﺁﺧﺮﻬﺗﻢ ﺍﻟﺒﺎﻗﻴﺔ ﺑﺪﻧﻴﺎ ﻓﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻵﺧﺮﺓ ﺧﻠﻒ ﻇﻬﻮﺭﻫﻢ ﻭﺍﻟﺪﻧﻴﺎ ﻧﺼﺐ ﺃﻋﻴﻨﻬﻢ ،ﻫﻲ ﻗﺒﻠﺘﻬﻢ ﻭﻏﺎﻳﺔ ﺁﻣﺎﻧﻴﻬﻢ ،ﻳﻮﺍﻟﻮﻥ ﻭﻳﻌﺎﺩﻭﻥ ﻼ. ﻣﻦ ﺃﺟﻠﻬﺎ ،ﺣﺒﻬﺎ ﲤﻜﻦ ﻣﻦ ﻗﻠﻮﻬﺑﻢ ﻭﺫﻛﺮﻫﺎ ﳚﺮﻱ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻢ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ ﻭﻻﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﻗﻠﻴ ﹶ ﺗﻄﺮﺏ ﺃﲰﺎﻋﻬﻢ ﻟﺴﻤﺎﻉ ﺃﺧﺒﺎﺭﻫﺎ ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﺍﴰﺄﺯﺕ ﻗﻠﻮﻬﺑﻢ ،ﺟﻨﺪ ﺑﺎﻟﻨﻬﺎﺭ ﺭﻛﺒﺎﻥ ﺑﺎﻟﻠﻴﻞ ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ، ﳘﻢ ﻋﺎﻟﻴﺔ ﻭﻃﻤﻮﺣﺎﺕ ﺩﻭﻬﻧﺎ ﺍﻟﺜﺮﻳﺎ ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﺫﺍﺕ ﺍﷲ .ﻭﺇﺫﺍ ﺃﺗﺖ ﻭﻗﺖ ﺍﻟﻄﺎﻋﺔ ﻭﺳﺎﻋﺔ ﺍﻟﻌﺒﺎﺩﺓ ﺭﺃﻳﺘﻬﻢ ﺃﻛﺴﻞ
ﺍﳋﻠﻖ .ﺃﻭﻟﺌﻚ ﻫﻢ ﺣﻄﺐ ﺟﻬﻨﻢ ..ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻓﻴﺎﻋﺒﺪ ﺍﷲ ﻳﺎﻣﻦ ﺗﻨﺎﻡ ﻋﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻜﺘﻮﺑﺎﺕ ﻳﺎﻣﻦ ﺗﺆﺧﺮ ﺍﻟﻈﻬﺮ ﺇﱃ ﺍﻟﻌﺼﺮ ﻭﺍﳌﻐﺮﺏ ﺇﱃ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ ﺇﱃ ﻣﺎﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﺃﻣﺎ ﻗﺮﻉ ﻗﻠﺒﻚ ﻭﻋﻴﺪ ﺍﷲ :ﻭﻳﻞ ﻟﻠﻤﺼﻠﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻦ ﺻﻼﻬﺗﻢ ﺳﺎﻫﻮﻥ؟ ﻭﻳﺎﻋﺒﺪ ﺍﷲ ﻳﺎﻣﻦ ﺗﻈﻠﻢ ﺍﳋﻠﻖ ﻭﺗﺄﻛﻞ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﻳﺎﻣﻦ ﺗﺄﻛﻞ ﺍﻟﺮﺑﺎ ﻭ ﺗﺴﺘﺤﻞ ﺍﳊﺮﺍﻡ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﻭﻳﺎ ﻣﻦ ﺗﻄﻠﻖ ﺑﺼﺮﻙ ﰲ ﺍﳊﺮﺍﻡ ﻭﺗﻘﻠﺐ ﻧﻈﺮﻙ ﰲ ﻭﺟﻮﻩ ﺍﳊﺴﺎﻥ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﻳﺎﻣﻦ ﺃﺭﺧﻴﺖ ﲰﻌﻚ ﻟﻠﻤﻌﺎﺯﻑ ﻭﺗﻌﻠﻖ ﻗﻠﺒﻚ ﺑﺎﻟﻄﺮﺏ ﻭﲰﺎﻉ ﺍﻟﻐﻨﺎﺀ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﻭﻳﺎﻣﻦ ﺧﻼ ﻗﻠﺒﻪ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻭﲰﺎﻉ ﻛﻼﻡ ﺍﷲ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﻳﺎﻣﻦ ﻫﺠﺮﺕ ﻛﺘﺎﺏ ﺍﷲ ﻣﱴ ﺗﻌﻮﺩ ﺇﻟﻴﻪ؟ ﻭﻳﺎﻣﻦ ﺗﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺗﻌﺘﺮﻑ ﻛﻤﺎ ﺃﻋﺘﺮﻑ ﺃﻧﺎ ﺑﺎﻟﺘﻘﺼﲑ ﺩﻋﲏ ﺍﺳﺄﻝ ﻧﻔﺴﻲ ﻭﺍﺳﺄﻟﻚ ﺇﱃ ﻣﱴ ﺍﻟﻐﻔﻠﺔ؟ ﻼ .ﺍﻟﻠﻬﻢ ﺃﻳﻘﻆ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﻏﻔﻠﺘﻬﺎ ،ﺍﻟﻠﻬﻢ ﻻﲡﻌﻞ ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻌﻮﺩﺓ ﺇﻟﻴﻚ ،ﺍﻟﻠﻬﻢ ﺭﺩﻧﺎ ﺇﻟﻴﻚ ﺭﺩﹰﺍ ﲨﻴ ﹰ ﺍﻟﺪﻧﻴﺎ ﺃﻛﱪ ﳘﻨﺎ ﻭﻻﻣﺒﻠﻎ ﻋﻠﻤﻨﺎ ﻭﻻ ﺇﱃ ﺍﻟﻨﺎﺭ ﻣﺼﲑﻧﺎ .ﺍﻟﻠﻬﻢ ﺣﺮﻡ ﺟﻠﻮﺩﻧﺎ ﻭﺃﺟﺴﺎﺩﻧﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺭ . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ . ) ( ٩٦ﻭﻭﺿﻊ ﺍﻟﻜﺘﺎﺏ ﻓﺘﺮﻯ ﺍﺠﻤﻟﺮﻣﲔ ﻣﺸﻔﻘﲔ ﳑﺎ ﻓﻴﻪ ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ ﺗﻌﺎﱃ " :ﻭﻭﺿﻊ ﺍﻟﻜﺘﺎﺏ ﻓﺘﺮﻯ ﺍﺠﻤﻟﺮﻣﲔ ﻣﺸﻔﻘﲔ ﳑﺎ ﻓﻴﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻳﺎﻭﻳﻠﺘﻨﺎ ﻣﺎﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻻﻳﻐﺎﺩﺭ ﺻﻐﲑﺓ
ﻭﻻﻛﺒﲑﺓ ﺇﻻ ﺃﺣﺼﺎﻫﺎ ﻭﻭﺟﺪﻭﺍ ﻣﺎﻋﻤﻠﻮﺍ ﺣﺎﺿﺮﹰﺍ ﻭﻻﻳﻈﻠﻢ ﺭﺑﻚ ﺃﺣﺪﹰﺍ" ﻣﺸﻬﺪ ﻣﻦ ﺃﻋﻈﻢ ﻣﺸﺎﻫﺪ ﺍﳊﺴﺎﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ،ﺍﻟﻴﻮﻡ ﺍﳌﻨﺘﻈﺮ ،ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ ،ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻻﺑﺪ ﻛﻠﻨﺎ ﺳﻨﻠﻘﺎﻩ ،ﻳﻮﻡ ﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ ،ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ،ﻳﻮﻡ ﻳﺘﻤﲎ ﺍﻹﻧﺴﺎﻥ ﻟﻮ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎﹰ ﻣﺬﻛﻮﺭﹰﺍ ﻭﻳﻮﻡ ﻳﻘﻮﻝ ﺍﻟﻜﺎﻓﺮ ﻳﺎﻟﻴﺘﲏ ﻛﻨﺖ ﺗﺮﺍﺑﹰﺎ .ﻻﺇﻟﻪ ﺇﻻ ﺍﷲ ... ﻛﻴﻒ ﺳﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ؟ ﻭﻛﻴﻒ ﺳﺘﻜﻮﻥ ﺳﺎﻋﺎﺕ ﺍﻟﺘﺮﻗﺐ ﻳﺎﺗﺮﻯ؟ ﺃﺣﺪﻧﺎ ﻟﻮﻛﺎﻥ ﻳﻨﺘﻈﺮ ﺇﻋﻼﻥ ﻧﺘﻴﺠﺔ ﺇﻣﺘﺤﺎﻥ ﺃﻭ ﻣﺴﺎﺑﻘﺔ ﻳﺸﻌﺮ ﺳﺎﻋﺘﻬﺎ ﺃﻥ ﻗﻠﺒﻪ ﻳﻜﺎﺩ ﳜﺮﺝ ﻣﻦ ﺻﺪﺭﻩ ﻣﻦ ﺷﺪﺓ ﺍﻟﻘﻠﻖ ﻭﺍﳋﻮﻑ ! ﻓﻜﻴﻒ ﺑﻨﺘﻴﺠﺔ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺟﻨﺔ ﺃﻭ ﻧﺎﺭ ! ﻧﻌﻴﻢ ﻣﻘﻴﻢ ﺃﻭ ﻋﺬﺍﺏ ﺳﺮﻣﺪﻱ ﺃﺟﺎﺭﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ..ﻻﺇﻟﻪ ﺇﻻ ﺍﷲ ..ﺍﻟﻠﻬﻢ ﺭﲪﺎﻙ ..ﺭﲪﺎﻙ ﻳﺎﺭﺏ ...
ﲣﻴﻞ ﻧﻔﺴﻚ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﺃﻧﻚ ﺍﻵﻥ ﺗﻘﻒ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﺍﳌﻬﻴﺐ ﻭﺗﺘﺮﻗﺐ ﺻﺤﻴﻔﺔ ﺃﻋﻤﺎﻟﻚ ﻭﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻮﻟﻚ ﰲ ﺫﻫﻮﻝ ﻼ ﺻﺤﻴﻔﺘﻪ ﺑﻴﻤﻴﻨﻪ ﻳﻜﺎﺩ ﻳﻄﲑ ﻣﻦ ﺷﺪﺓ ﺍﻟﻔﺮﺡ ﻳﻄﻮﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻳﺼﻴﺢ ﻭﻫﻠﻊ ﻳﺘﻠﻘﻔﻮﻥ ﺻﺤﻔﻬﻢ ،ﻓﻔﺮﺡ ﺳﻌﻴﺪ ﺣﺎﻣ ﹰ ﺑﺄﻋﻠﻰ ﺻﻮﺗﻪ :ﻫﺂﺅﻡ ﺇﻗﺮﺃﻭﺍ ﻛﺘﺎﺑﻴﻪ ،ﺇﱐ ﻇﻨﻨﺖ ﺃﱐ ﻣﻼﻕ ﺣﺴﺎﺑﻴﻪ ﻓﻬﻮ ﰲ ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ ﰲ ﺟﻨﺔ ﻋﺎﻟﻴﺔ ﻗﻄﻮﻓﻬﺎ ﺩﺍﻧﻴﻪ ﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻫﻨﻴﺌﺎﹰ ﲟﺎ ﺃﺳﻠﻔﺘﻢ ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ ...ﻳﺎﻟﺴﻌﺎﺩﺗﻪ ..ﻳﺎﻟﺴﻌﺎﺩﺗﻪ ..ﻳﺎﻟﺴﻌﺎﺩﺗﻪ ...ﻓﺎﺯ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ﻭﺳﻌﺪ ﺳﻌﺎﺩﺓ ﻻﺷﻘﺎﺀ ﺑﻌﺪﻫﺎ ...ﻭﺁﺧﺮ ﳑﺴﻚ ﺻﺤﻴﻔﺘﻪ ﺑﺸﻤﺎﻟﻪ ﻭﺟﻬﻪ ﻣﺴﻮﺩ ﻳﺒﻜﻲ ﻣﻦ ﺣﺴﺮﺓ ﻭﻧﺪﺍﻣﺔ ﻋﻠﻰ ﺳﻮﺍﺩ ﺻﺤﻴﻔﺘﻪ ﻭﺣﻖ ﻟﻪ ﻭﺍﷲ ﺃﻥ ﻳﺒﻜﻲ ﺑﺪﻝ ﺍﻟﺪﻣﻮﻉ ﺩﻣﹰﺎ ..ﻛﻴﻒ ﻻ؟ ﻭﺍﳌﺼﲑ ﺍﻟﻨﺎﺭ ﻭﺍﳌﺴﺘﻘﺮ ﺳﻘﺮ ..ﺍﻟﻠﻬﻢ ﺃﺟﺮﻧﺎ ﻣﻨﻬﺎ :ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ ﻭﱂ ﺃﺩﺭ ﻣﺎﺣﺴﺎﺑﻴﻪ ،ﻳﺎﻟﻴﺘﻬﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺎﺿﻴﺔ ،ﻣﺎﺃﻏﲎ ﻋﲏ ﻣﺎﻟﻴﻪ ،ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﺔ .ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﺎ ﻓﺎﺳﻠﻜﻮﻩ ...
ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﻫﻞ ﻳﺮﺿﻴﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻧﻚ ﻋﺼﻴﺖ ﺍﷲ ﻃﺮﻓﺔ ﻋﲔ ؟ ﻭﻫﻞ ﻳﺮﺿﻴﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻧﻚ ﻗﺼﺮﺕ ﰲ ﻓﺮﺽ ﻣﻦ ﻓﺮﻭﺽ ﺍﷲ ؟ ﻫﻞ ﻳﺮﺿﻴﻚ ﺃﻧﻚ ﺗﻜﺎﺳﻠﺖ ﺃﻭ ﳕﺖ ﻋﻦ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ ؟ ﻋﺼﻴﺖ ﻭﲤﺎﺩﻳﺖ ﰲ ﺍﳌﻌﺎﺻﻲ ﻛﺜﲑﺍ ﻓﻬﻞ ﺑﻘﻰ ﻣﻦ ﻟﺬﺓ ﺍﳌﻌﺼﻴﺔ ﺷﻲﺀ ؟ ﻟﻮﻋﺮﺿﺖ ﺃﻣﺎﻣﻚ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺍﻣﺮﺃﺓ ﲨﻴﻠﺔ ﺃﻭ ﺻﻮﺭﺓ ﻓﺎﺗﻨﺔ ﻫﻞ ﻛﻨﺖ ﺳﺘﻨﻈﺮ ﺇﻟﻴﻬﺎ ؟ ﻫﻞ ﻳﻄﻴﺐ ﻟﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻥ ﺗﺘﻠﺬ ﺑﺴﻤﺎﻉ ﻣﻐﻦ ﺃﻭ ﻣﻐﻨﻴﺔ ؟ ﻫﻞ ﻳﺮﺿﻴﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻧﻚ ﺗﻜﻠﻤﺖ ﰲ ﻋﺮﺽ ﻓﻼﻥ ﺃﻭ ﻋﻼﻥ ؟ ﺑﻞ ﻫﻞ ﻳﺮﺿﻴﻚ ﺳﺎﻋﺘﻬﺎ ﺃﻧﻚ ﺍﺿﻌﺖ ﺩﻗﻴﻘﺔ ﻣﻦ ﻋﻤﺮﻙ ﰲ ﻏﲑ ﻃﺎﻋﺔ ﺍﷲ؟ ﺇﺫﻥ ﻓﺎﻋﻠﻢ :ﺃﻥ ﻛﻞ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﻣﺴﺠﻠﺔ ﻋﻠﻴﻚ ﻭﺳﻮﻑ ﲢﺎﺳﺐ ﻋﻠﻴﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﹰﺍ ﻳﺮﻩ ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺷﺮﹰﺍ ﻳﺮﻩ .ﻓﺄﻋﺪ ﺍﻟﻌﺪﺓ ﻳﺎﺃﺧﻲ ﻣﺎﺩﻣﺖ ﰲ ﺯﻣﻦ ﺍﳌﻬﻠﺔ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻴﻮﻡ ﻋﻤﻞ ﻭﻻﺣﺴﺎﺏ ﻭﻏﺪﹶﺍ ﺣﺴﺎﺏ ﻭﻻﻋﻤﻞ .ﻭﻻﻳﻐﺮﻧﻚ ﻃﻮﻝ ﺍﻷﻣﻞ ﻓﺎﳌﻮﺕ ﻳﺄﰐ ﺑﻐﺘ ﹰﺔ ﻭﺍﻟﻘﱪ ﺻﻨﺪﻭﻕ ﺍﻟﻌﻤﻞ ،ﻭﺍﻋﻠﻢ ﻳﺎﺭﻋﺎﻙ ﺍﷲ ﺃﻥ ﻟﺬﺓ ﺍﳌﻌﺼﻴﺔ ﺗﺬﻫﺐ ﻭﻟﻜﻦ ﺃﺛﺮﻫﺎ ﻳﺒﻘﻰ ﻣﻜﺘﻮﺑﹰﺎ ﰲ ﺻﺤﻴﻔﺘﻚ . ﻭﺗﻌﺐ ﺍﻟﻄﺎﻋﺔ ﻳﺬﻫﺐ ﺃﻳﻀﺎ ﻭﺛﻮﺍﻬﺑﺎ ﻳﺒﻘﻰ ..ﻭﺳﻴﺠﺰﻯ ﻛﻞﹲ ﺑﻌﻤﻠﻪ ..ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ) :ﻳﺎﻋﺒﺎﺩﻱ ﺇﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﹰﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ( ﻓﻜﻦ ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﻛﻴﺴﹰﺎ ﻓﻄﻨﹰﺎ ﻻﺗﻮﺭﺩ ﻧﻔﺴﻚ ﻣﻮﺍﺭﺩ ﺍﳍﻼﻙ ﻭﺍﻗﺴﺮﻫﺎ ﻋﻠﻰ ﺍﳋﲑ ﻗﺴﺮﹰﺍ ﻓﺎﻟﻜﻴﺲ ﻣﻦ ﺩﺍﻥ ﻧﻔﺴﻪ ﻭﻋﻤﻞ ﳌﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺍﻟﻌﺎﺟﺰ ﻣﻦ ﺃ ﺗﺒﻊ ﻧﻔﺴﻪ ﻫﻮﺍﻫﺎ ﻭﲤﲎ ﻋﻠﻰ ﺍﷲ ﺍﻷﻣﺎﱐ. ﻼ ﺻﺎﳊﹰﺎ ﻼ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ .ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ﻭﻋﻤ ﹰ ﺍﻟﻠﻬﻢ ﺃﺭﻧﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﺃﺭﻧﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ ﻭﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﺫﺍﻛﺮﹰﺍ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ٩٧ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﻗﺪﻣﺖ ﻟﻐ ٍﺪ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺗﻌﺎﱃ " :ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﻗﺪﻣﺖ ﻟﻐ ٍﺪ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺇﻥ ﺍﷲ ﺧﺒﲑ ﲟﺎ ﺗﻌﻤﻠﻮﻥ"ﻫﺬﻩ ﻭﺻﻴﺔ ﺍﷲ ﻟﻨﺎ ﻣﻌﺎﺷﺮ ﺍﳌﺆﻣﻨﲔ ،ﻭﺻﻴﺔ ﻣﻦ ﻫﻮ ﺃﺭﺣﻢ ﺑﻨﺎ ﻣﻦ ﺃﻣﻬﺎﺗﻨﺎ ،ﻭﺃﺣﻦ ﻋﻠﻴﻨﺎ ﻣﻦ ﺃﻧﻔﺴﻨﺎ :ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ :ﺃﻱ ﺧﺎﻓﻮﺍ ﺍﷲ ﻭﺍﺣﺬﺭﻭﺍ ﻋﻘﺎﺑﻪ ،ﺑﺎﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ .ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﻗﺪﻣﺖ ﻟﻐ ٍﺪ .ﺃﻱ ﻟﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻗﺎﻝ ﺑﻦ ﻛﺜﲑ :ﺍﻧﻈﺮﻭﺍ ﻣﺎﺫﺍ ﺍﺩﺧﺮﰎ ﻷﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﲰﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻏﺪﹰﺍ ﻟﻘﺮﺏ ﳎﻴﺌﻪ ) ﻭﻣﺎﺃﻣﺮ ﺍﻟﺴﺎﻋﺔ ﺇﻻ ﻛﻠﻤﺢ ﺍﻟﺒﺼﺮ( ﻭﺍﺗﻘﻮﺍ ﺍﷲ :ﻛﺮﺭﻫﺎ ﻟﻠﺘﺄﻛﻴﺪ ﻭﻟﺒﻴﺎﻥ ﻣﻨﺰﻟﺔ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﻫﻲ ﻭﺻﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ )ﻭﻟﻘﺪ ﻭﺻﻴﻨﺎ ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻜﻢ ﻭﺇﻳﺎﻛﻢ ﺃﻥ ﺍﺗﻘﻮﺍ ﺍﷲ(. ﻭﻟﻨﻘﻒ ﺍﻟﻴﻮﻡ ﻣﻊ :ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﻗﺪﻣﺖ ﻟﻐ ٍﺪ ،ﺍﻟﻐﺪ ﻫﻮ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﳔﻄﻂ ﻣﻦ ﺃﺟﻠﻪ .ﻭﻧﺴﻌﻰ ﻭﳒﺪ ﻭﳒﺘﻬﺪ ﻭﻧﻜﺪﺡ ﻟﻴﻞ ﻬﻧﺎﺭ ،ﻭﺣﲔ ﻧﺴﺄﻝ ﳌﺎﺫﺍ ؟ ﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ :ﻣﻦ ﺃﺟﻞ ﺗﺄﻣﲔ ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﻟﻜﻦ ﺃﻱ ﻣﺴﺘﻘﺒﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﳔﻄﻂ؟!! ﻛﻠﻨﺎ ﻳﻌﺮﻑ ﺍﳉﻮﺍﺏ ! ﻭﻻﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺃﻥ ﳜﻄﻂ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺴﻌﻰ ﻣﻦ ﺃﺟﻞ ﻣﺴﺘﻘﺒﻠﻪ ﰲ ﺣﻴﺎﺗﺔ ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﻜﻦ ﺃﻟﻴﺲ ﻣﺴﺘﻘﺒﻠﻪ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻵﺧﺮ ﺟﺪﻳﺮ ﺑﺎﻟﺘﺨﻄﻴﻂ ﻭﺍﻟﻌﻤﻞ ؟! ﻛﻢ ﳕﻀﻲ ﻣﻦ ﺃﻋﻤﺎﺭﻧﺎ ﻣﻦ ﺳﻨﻮﺍﺕ ﻋﻠﻰ ﻣﻘﺎﻋﺪ ﺍﻟﺪﺭﺍﺳﺔ ﻟﺘﺤﺼﻴﻞ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻣﻦ ﺃﺟﻞ ﺗﺄﻣﲔ ﺍﳌﺴﺘﻘﺒﻞ ؟ ﻭﻛﻢ ﳕﻀﻲ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻮﻇﻴﻔﺔ ﻣﻦ ﺃﺟﻞ ﲨﻊ ﺍﳌﺎﻝ ﻟﻠﻤﺴﺘﻘﺒﻞ ؟ ﻭﻣﻘﺎﺑﻞ ﺫﻟﻚ ﻛﻢ ﺧﺼﺼﻨﺎ ﻣﻦ ﺃﻭﻗﺎﺗﻨﺎ ﻣﻦ ﺃﺟﻞ ﺗﺄﻣﲔ ﺣﻴﺎﺓ ﺍﻵﺧﺮﺓ ﺍﻟﱵ ﻫﻲ ﺃﻃﻮﻝ ﻭ ﺃﺑﻘﻰ؟ ﻭﻫﻲ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ؟ ﺃﻣﺎ ﺗﺴﺘﺤﻖ ﻣﻨﺎ ﺃﻥ ﳔﻄﻂ ﳍﺎ ﻭﺃﻥ ﻧﺒﺪﺃ ﰲ ﺍﻟﺘﺤﻀﲑ ﳍﺎ ﻣﻦ ﺍﻵﻥ ؟ ﺃﻣﺎ ﺗﺴﺘﺤﻖ ﺃﻥ ﻧﺒﺬﻝ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﻟﻮﻗﺖ ﻭﺍﳉﻬﺪ ﻭﺍﳌﺎﻝ ؟ ﻓﻮﺍﻋﺠﺒﹰﺎ ﻹﺑﻦ ﺁﺩﻡ ﳜﻄﻂ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﻗﺪ ﻻﻳﺄﰐ ﻭﻳﻨﺴﻰ ﻣﺴﺘﻘﺒﻠﻪ ﺍﻵﰐ ﻻﳏﺎﻟﺔ !
ﲡﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻧﺬﺭ ﻧﻔﺴﻪ ﻟﻠﻮﻇﻴﻔﺔ ﳐﻠﺼﹰﺎ ﰲ ﻋﻤﻠﻪ ﳎﺘﻬﺪﹰﺍ ﺑﻜﻞ ﻣﺎﺃﻭﰐ ﻣﻦ ﻗﻮﺓ ﻳﺴﺎﺑﻖ ﺍﻟﻄﲑ ﰲ ﺑﻜﻮﺭﻫﺎ ﻭﻻﳜﺮﺝ ﺇﻻ ﻣﺘﺄﺧﺮﹰﺍ ﻳﻌﻤﻞ ﺑﻼ ﻛﻠﻞ ﻭﻻﻣﻠﻞ ﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻨﺎﻥ ﰲ ﺍﳉﺪ ﻭﺍﻹﺟﺘﻬﺎﺩ ﻭﻳﻀﺮﺏ ﺑﻪ ﺍﳌﺜﻞ ﰲ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻹﻧﻀﺒﺎﻁ ﻭﻟﻜﻦ ﺇﺫﺍ ﲝﺜﺖ ﻋﻨﻪ ﰲ ﺍﳌﺴﺠﺪ ﱂ ﲡﺪﻩ ! ﻭﺇﺫﺍ ﻓﺘﺸﺖ ﻋﻨﻪ ﺑﲔ ﺍﻟﺼﺎﺋﻤﲔ ﱂ ﺗﻌﺜﺮ ﻟﻪ ﻋﻠﻰ ﺃﺛﺮ ! ﻭﺇﻥ ﲢﺴﺴﺘﻪ ﰲ ﺍﻟﺼﺪﻗﺔ ﻭﺃﻋﻤﺎﻝ ﺍﳋﲑ ﻣﻦ ﻛﻔﺎﻟﺔ ﻳﺘﻴﻢ ﺃﻭ ﻧﺼﺮﺓ ﳎﺎﻫﺪ ﺃﻭ ﺭﻋﺎﻳﺔ ﳏﺘﺎﺝ ﺃﻭ ﺇﻳﻮﺍﺀ ﻣﺴﻜﲔ ﺃﻭ ﺇﻃﻌﺎﻡ ﺟﺎﺋﻊ ﺃﻭ ﻛﺴﻮﺓ ﻋﺎﺭ ﱂ ﲡﺪ ﻟﻪ ﻓﻴﻬﺎ ﺳﻬﻤﹰﺎ ﻭﻻﺩﺭﳘﺎ ﻭﻻﺩﻳﻨﺎﺭﹰﺍ. ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳋﺴﺮﺍﻥ ﻭﻣﻦ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ. ﻭﻟﻨﻌﺪ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻧﺘﺄﻣﻞ ﻟﻔﻆ ﻭﻟﺘﻨﻈﺮ :ﺇﻥ ﺍﻟﻨﻈﺮ ﻳﻘﺘﻀﻲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻔﻜﺮ ﻳﻘﺘﻀﻲ ﺍﻟﺘﺨﻄﻴﻂ ﻭﺍﻟﺘﺨﻄﻴﻂ ﻳﻘﻮﺩ ﺇﱃ ﺍﻟﻌﻤﻞ ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﻤﻞ ﻫﻨﺎ ﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻞ ﺍﻵﺧﺮﺓ ﻭﺍﻵﺧﺮﺓ ﺧﲑ ﻭﺃﺑﻘﻰ ﻛﻤﺎ ﺃﺧﱪ ﺭﺑﻨﺎ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ...ﻓﻴﺎﺃﺧﻲ ﰲ ﺍﷲ ﻫﻞ ﺍﻣﺘﺜﻠﻨﺎ ﻷﻣﺮ ﺭﺑﻨﺎ ﻭﻫﻮ ﺍﻟﻌﺎﱂ ﲟﺎ ﻳﺼﻠﺢ ﺣﺎﻟﻨﺎ ﻭﻣﺂﻟﻨﺎ ؟ ﻭﻫﻞ ﻭﻗﻔﻨﺎ ﻣﻊ ﺃﻧﻔﺴﻨﺎ ﻭﻗﻔﺔ ﺗﺄﻣﻞ ﰲ ﳊﻈﺔ ﳏﺎﺳﺒﺔ ﻭﺗﻔﻜﺮﻧﺎ ﰲ ﺃﻋﻤﺎﻟﻨﺎ ﻛﻢ ﻣﻨﻬﺎ ﻧﻌﻤﻠﻪ ﻣﻦ ﺃﺟﻞ ﺍﻵﺧﺮﺓ ؟ ﻭﻫﻞ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺃﻥ ﻧﻘﺪﻡ ﺃﻛﺜﺮ ﻭﺃﻛﺜﺮ؟ ﻫﻞ ﺗﻔﻜﺮﻧﺎ ﰲ ﺃﻋﻤﺎﻝ ﺍﳋﲑ ﻭﻭﺿﻌﻨﺎ ﻟﻨﺎ ﺑﺮﻧﺎﳎﹰﺎ ﲝﻴﺚ ﻧﻀﺮﺏ ﰲ ﻛﻞ ﳎﺎﻝ ﻣﻨﻬﺎ ﺑﺴﻬﻢ .ﻛﻢ ﻗﺪﻣﻨﺎ ﻵﺧﺮﺗﻨﺎ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ؟ ﻭﻛﻢ ﻗﺪﻣﻨﺎ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ - ﻛﻨﺰ ﺍﳊﺴﻨﺎﺕ -ﻛﻞ ﺣﺮﻑ ﻣﻨﻪ ﲝﺴﻨﺔ ﻭﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ ؟ ﻛﻢ ﻗﺪﻣﻨﺎ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ؟ ﻛﻢ ﻗﺪﻣﻨﺎ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ؟ ﻣﻦ ﺻﺎﻡ ﻳﻮﻣﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺎﻋﺪ ﺍﷲ ﻭﺟﻬﻪ ﻋﻦ ﺍﻟﻨﺎﺭ ﺳﺒﻌﲔ ﺧﺮﻳﻔﺎ .ﻛﻢ ﺣﺠﻴﻨﺎ ﻭﻛﻢ ﺍﻋﺘﻤﺮﻧﺎ ؟ ﻛﻢ ﺫﻛﺮﻧﺎ ﺍﷲ ؟ ﻛﻢ ﻫﻠﻠﻨﺎ ﻭﺳﺒﺤﻨﺎ ﺍﷲ ﻭﲪﺪﻧﺎﻩ ﻭﻛﱪﻧﺎﻩ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ؟ ﻭﻛﻢ ﻭﻛﻢ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳋﲑ ﻭﺃﻋﻤﺎﻝ ﺍﻵﺧﺮﺓ ﺍﻟﱵ ﻛﻠﻬﺎ ﺳﻬﻠﺔ ﻭﻣﻴﺴﻮﺭﺓ ﻭﰲ ﻣﺘﻨﺎﻭﻝ ﺍﻟﻔﻘﲑ ﻗﺒﻞ ﺍﻟﻐﲏ ﻭﺍﻟﻮﺿﻴﻊ ﻗﺒﻞ ﺍﻟﻮﺯﻳﺮ ؟ﻭﻟﻜﻦ ﺃﻳﻦ ﺍﳌﺸﻤﺮﻭﻥ؟ ﺃﻳﻦ ﻃﻼﺏ ﺍﻵﺧﺮﺓ؟ ﻓﺎﻟﻴﻘﻈﺔ ﺍﻟﻴﻘﻈﺔ ﻳﺎﻋﺒﺪﺍﷲ !! ﻻﻳﺄﺗﻴﻚ ﺍﳌﻮﺕ ﻭﺃﻧﺖ ﻏﺎﻓﻞ ﺳﺎ ٍﻩ ﺗﺮﻛﺾ ﰲ ﺣﻴﺎﺗﻚ ﺍﻟﺪﻧﻴﺎ ﲡﺮﻱ ﻭﺭﺍﺀ ﻣﺘﺎﻋﻬﺎ ﺍﻟﺰﺍﺋﻞ ﻏﺎﻓ ﹲﻞ ﻋﻦ ﺍﻵﺧﺮﺓ ﻭﺍﻵﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ..ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﺃﺣﺪﻫﻢ ﺍﳌﻮﺕ ﻗﺎﻝ ﺭﺏ ﺇﺭﺟﻌﻮﻥ ﻟﻌﻠﻲ ﺃﻋﻤﻞ ﺻﺎﳊﺎ ﻓﻴﻤﺎ ﺗﺮﻛﺖ ،ﻛﻼ ﺇﻬﻧﺎ ﻛﻠﻤﺔ ﻫﻮ ﻗﺎﺋﻠﻬﺎ ﻭﻣﻦ ﻭﺭﺍﺋﻬﻢ ﺑﺮﺯﺥ ﺇﱃ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ. ﺍﻟﻠﻬﻢ ﺑﺼﺮﻧﺎ ﺑﻌﻴﻮﺑﻨﺎ ﻭﻧﻮﺭ ﺃﺑﺼﺎﺭﻧﺎ ﻭﺍﺻﻠﺢ ﺃﺣﻮﺍﻟﻨﺎ ﻭﺍﻫﺪﻧﺎ ﺇﱃ ﺻﺮﺍﻃﻚ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ٩٨ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﺍﷲ ﺫﻛﺮﹰﺍ ﻛﺜﲑﹰﺍ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺗﻌﺎﱃ :ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﺍﷲ ﺫﻛﺮﹰﺍ ﻛﺜﲑﺍﹰ ،ﻭﺳﺒﺤﻮﻩ ﺑﻜﺮﺓ ﻭﺃﺻﻴﻼﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﻋﺸﺮﺍﺕ ﺍﻵﻳﺎﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﲢﺾ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ،ﻭﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺸﺮﺍﺕ ﺑﻞ ﻣﺌﺎﺕ ﺍﻵﺣﺎﺩﻳﺚ ﰲ ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻓﻤﺎﻫﻮ ﺍﻟﺴﺒﺐ ﻳﺎﺗﺮﻯ؟ ﻭﳌﺎﺫﺍ ﺃﻭﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﺍﻟﺬﻛﺮ ﻛﻞ ﻫﺬﺍ ﺍﻹﻫﺘﻤﺎﻡ ﻭﻫﺬﻩ ﺍﻟﻌﻨﺎﻳﺔ ؟ ﻗﺒﻞ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻬﻢ ﺩﻋﻮﻧﺎ ﻧﺴﺘﻌﺮﺽ ﺑﻌﻀﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻵﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﺬﻛﺮ .ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭﺍﺫﻛﺮﻭﺍ ﺍﷲ ﻛﺜﲑﹰﺍ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ .ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ :ﻭﻟﺬﻛﺮ ﺍﷲ ﺃﻛﱪ .ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ :ﻭﺍﺫﻛﺮ ﺭﺑﻚ ﺇﺫﺍ ﻧﺴﻴﺖ .ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ :ﺃﻻ ﺑﺬﻛﺮ ﺍﷲ ﺗﻄﻤﺌﻦ ﺍﻟﻘﻠﻮﺏ .ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ :ﻭﺳﺒﺢ ﲝﻤﺪ ﺭﺑﻚ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ ﻭﻣﻦ ﺍﻟﻠﻴﻞ ﻓﺴﺒﺤﻪ ﻭﺃﺩﺑﺎﺭ ﺍﻟﻨﺠﻮﻡ. ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ :ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻﺗﻠﻬﻜﻢ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻻ ﺃﻭﻻﺩﻛﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ .ﻭﻣﻦ ﺍﻵﺣﺎﺩﻳﺚ ﻗﻮﻝ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺃﻻ ﺃﺧﱪﻛﻢ ﲞﲑ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﺯﻛﺎﻫﺎ ﻋﻨﺪ ﻣﻠﻴﻜﻜﻢ ،ﻭﺃﺭﻓﻌﻬﺎ ﰲ ﺩﺭﺟﺎﺗﻜﻢ ،ﻭﺧﲑ ﻟﻜﻢ ﻣﻦ ﺇﻧﻔﺎﻕ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ،ﻭﻣﻦ ﺃﻥ ﺗﻠﻘﻮﺍ ﻋﺪﻭﻛﻢ ﻓﺘﻀﺮﺑﻮﺍ ﺃﻋﻨﺎﻗﻬﻢ ﻭﻳﻀﺮﺑﻮﺍ ﺃﻋﻨﺎﻗﻜﻢ" ﻗﺎﻟﻮﺍ :ﺑﻠﻰ ﻳﺎﺭﺳﻮﻝ ﺍﷲ .ﻗﺎﻝ " :ﺫﻛﺮ ﻂ ﺃﳒﻰ ﻟﻪ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻣﻦ ﻼﻗ ﹸ ﺍﷲ ﻋﺰ ﻭﺟﻞ" ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " ﻣﺎﻋﻤﻞ ﺁﺩﻣﻲ ﻋﻤ ﹰ
ﻼ ﻗﺎﻝ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺃﻥ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻗﺪ ﻛﺜﺮﺕ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ" .ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﺃﻳﻀﹰﺎ .ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻥ ﺭﺟ ﹰ ﻋﻠﻲَ ،ﻭﺃﻧﺎ ﻗﺪ ﻛﱪﺕ ،ﻓﺄﺧﱪﱐ ﺑﺸﻲﺀ ﺃﺗﺸﺒﺚ ﺑﻪ .ﻗﺎﻝ :ﻻﻳﺰﺍﻝ ﻟﺴﺎﻧﻚ ﺭﻃﺒﹰﺎ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ" .ﻫﺬﺍ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻵﺣﺎﺩﻳﺚ ﰲ ﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻭﻟﻨﻘﺮﺃ ﺍﻵﻥ ﻣﺎﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴَﻢ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﻟﺬﻛﺮ ﻟﻨﺘﺒﲔ ﺳﺒﺐ ﺃﳘﻴﺘﻪ ﻳﻘﻮﻝ ﺭﲪﻪ ﺍﷲ "" ﰲ ﺍﻟﻘﻠﺐ ﻗﺴﻮﺓ ﻻ ﻳﺬﻳﺒﻬﺎ ﺇﻻ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺪﺍﻭﻱ ﻗﺴﻮﺓ ﻗﻠﺒﻪ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻗﺎﻝ ﺭﺟﻞ ﻟﻠﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ :ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ ﺃﺷﻜﻮ ﺇﻟﻴﻚ ﻗﺴﻮﺓ ﻗﻠﱯ ﻗﺎﻝ ﺃﺫﺑﻪ ﺑﺎﻟﺬﻛﺮ .ﻭﻫﺬﺍ ﻷﻥ ﺍﻟﻘﻠﺐ ﻛﻠﻤﺎ ﺍﺷﺘﺪﺕ ﺑﻪ ﺍﻟﻐﻔﻠﺔ ﺍﺷﺘﺪﺕ ﺑﻪ ﺍﻟﻘﺴﻮﺓ ،ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺫﺍﺑﺖ ﺗﻠﻚ ﺍﻟﻘﺴﻮﺓ ﻛﻤﺎ ﻳﺬﻭﺏ ﺍﻟﺮﺻﺎﺹ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﻤﺎ ﺃﺫﻳﺒﺖ ﻗﺴﻮﺓ ﺍﻟﻘﻠﻮﺏ ﲟﺜﻞ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭ " ﺍﻟﺬﻛﺮ ﺷﻔﺎﺀ ﺍﻟﻘﻠﺐ ﻭﺩﻭﺍﺅﻩ ،ﻭﺍﻟﻐﻔﻠﺔ ﻣﺮﺿﻪ ﻭﺷﻔﺎﺅﻫﺎ ﻭﺩﻭﺍﺅﻫﺎ ﰲ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﻣﻜﺤﻮﻝ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺷﻔﺎﺀ ،ﻭﺫﻛﺮ ﺍﻟﻨﺎﺱ ﺩﺍﺀ " ﺇﺫﻥ ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ﺳﺮ ﺍﻹﻫﺘﻤﺎﻡ ﺑﺎﻟﺬﻛﺮ ﻫﻮ ﻷﻧﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﻓﻴﻪ ﺑﻪ ﺗﻜﻮﻥ ﺣﻴﺔ ﻭﻣﻦ ﻏﲑﻩ ﻓﻬﻲ ﻣﻮﺍﺕ ﻻﺧﲑ ﻓﻴﻬﺎ .ﻭﺍﻟﻘﻠﺐ ﻫﻮ ﺃﻫﻢ ﻣﺎﰲ ﺍﻹﻧﺴﺎﻥ ﻷﻧﻪ ﳏﻞ ﺍﻹﳝﺎﻥ .ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ: ﺃﻻ ﺇﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ ﻭﺇﺫﺍ ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ ﺇﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ .ﻓﺒﺎﻟﺬﻛﺮ ﳛﻴﺎ ﺍﻟﻘﻠﺐ ﻭﻳﺼﻠﺢ ﻭﻳﺼﺒﺢ ﻣﻬﻴﺄ ﻟﺘﻠﻘﻰ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺍﺗﺒﺎﻉ ﻫﺪﻳﻪ ﻓﻴﻜﻮﻥ ﰲ ﺫﻟﻚ ﺳﻌﺎﺩﺓ ﺍﺑﻦ ﺁﺩﻡ .ﻭﺍﻟﺴﺆﺍﻝ ﺍﻵﻫﻢ :ﻛﻴﻒ ﺣﺎﻟﻨﺎ ﻣﻊ ﺍﻟﺬﻛﺮ؟ ﻫﻞ ﳓﻦ ﻣﻦ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻛﺜﲑﹰﺍ ؟ ﻭﻳﻨﺒﻐﻰ ﺃﻥ ﻧﺮﻛﺰ ﻋﻠﻰ ﻛﻠﻤﺔ ﻛﺜﲑﹰﺍ ﻛﺜﲑﹰﺍ ! .ﻫﻞ ﻟﻨﺎ ﺃﻭﺭﺍﺩ ﰲ ﺍﻟﺼﺒﺎﺡ ﻭﰲ ﺍﳌﺴﺎﺀ ﻧﺪﺍﻭﻡ ﻋﻠﻴﻬﺎ ﻛﻞ ﻳﻮﻡ؟ ﻫﻞ ﳓﻔﻆ ﺷﻴﺌﺎﹰ ﻣﻦ ﺃﺫﻛﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﺮﺩﺩﻫﺎ ﰲ ﺃﻭﻗﺎﻬﺗﺎ؟ ﻫﻞ ﻟﻨﺎ ﺣﺰﺏ ﻳﻮﻣﻲ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﳓﺮﺹ ﻋﻠﻰ ﺗﻼﻭﺗﻪ ﻭﻻﻳﻠﻬﻴﻨﺎ ﻋﻨﻪ ﺷﻐﻞ ﺃﻭ ﳍﻮ؟ ﻫﻞ ﻧﺴﺒﺢ ﻭﻬﻧﻠﻞ ﻭﻧﻜﱪ ﻭﳓﻤﺪ ﺍﷲ ﺇﺫﺍ ﻛﻨﺎ ﰲ ﺧﻠﻮﺍﺗﻨﺎ؟ ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﻌﻢ ﻓﺎﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ﻓﻤﱴ ﺍﻟﻴﻘﻈﺔ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻳﺎﻋﺒﺪ ﺍﷲ؟ﺇﱃ ﻣﱴ؟ﺇﱃ ﻣﱴ؟ ﺃﺗﺮﺿﻰ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﳌﻴﺖ؟ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺭﺑﻪ ﻭﺍﻟﺬﻱ ﻻﻳﺬﻛﺮ ﺭﺑﻪ ﻣﺜﻞ ﺍﳊﻲ ﻭﺍﳌﻴﺖ -ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻼ ﺻﺎﳊﹰﺎ ،ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺍﷲ ﻛﺜﲑﹰﺍ ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﺫﺍﻛﺮﺍ ﻭﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ﻭﻋﻤ ﹰ ﻭﺍﻟﺬﺍﻛﺮﺍﺕ ﺇﻧﻚ ﲰﻴﻊ ﳎﻴﺐ ﺍﻟﺪﻋﻮﺍﺕ،ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ٩٩ﻳﺎﺑﲏ ﺇﻬﻧﺎ ﺇﻥ ﺗﻚ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩ ﹴﻝ ﻓﺘﻜﻦ ﰲ ﺻﺨﺮﺓ .....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻟﻘﻤﺎﻥ ﺍﳊﻜﻴﻢ " :ﻳﺎﺑﲏ ﺇﻬﻧﺎ ﺇﻥ ﺗﻚ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩ ﹴﻝ ﻓﺘﻜﻦ ﰲ ﺻﺨﺮﺓ ﺃﻭ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻭ ﰲ ﺍﻷﺭﺽ ﻳﺄﺕ ﻬﺑﺎ ﺍﷲ ﺇﻥﹼ ﺍﷲ ﻟﻄﻴﻒ ﺧﺒﲑ" .ﺗﺸﺒﻴﻪ ﺑﻠﻴﻎ ﻭ ﺻﻮﺭﺓ ﺑﻼﻏﻴﺔ ﺭﺍﺋﻌﺔ ﰲ ﺃﺳﻠﻮﺏ ﺑﺪﻳﻊ ﻳﺆﺩﺏ ﻟﻘﻤﺎﻥ ﺍﳊﻜﻴﻢ ﺇﺑﻨﻪ ﻣﺒﻴﻨﺎﹰ ﻟﻪ ﺳﻌﺔ ﻋﻠﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺇﺣﺎﻃﺘﻪ ﲜﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ ﺩﻗﻴﻘﻬﺎ ﻭﺟﻠﻴﻠﻬﺎ .ﻭﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﻄﻠﻊ ﻋﻠﻰ ﺩﻗﺎﺋﻖ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻻﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﻭﻻﻳﻌﺠﺰﻩ ﺷﻲﺀ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ .ﻓﻠﻮ ﺃﻥ ﺣﺒﺔ ﺧﺮﺩﻝ ﻣﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼﻐﺮ ﻭﻛﺎﻧﺖ ﰲ ﺑﻄﻦ ﺻﺨﺮﺓ ﺻﻤﺎﺀ ﺃﻭ ﻛﺎﻧﺖ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻭ ﰲ ﺃﻃﺮﺍﻑ ﺍﻷﺭﺽ ﻟﻌﻠﻢ ﻣﻜﺎﻬﻧﺎ ﻭﺃﺗﻰ ﻬﺑﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﺣﺎﻁ ﻋﻠﻤﻪ ﺑﻜﻞ ﺷﻲﺀ .ﻳﺮﻯ ﺩﺑﻴﺐ ﺍﻟﻨﻤﻠﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺓ ﺍﻟﺴﻮﺩﺍﺀ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻈﻠﻤﺎﺀ ﻭﻳﺮﻯ ﻣﺦ ﺳﺎﻗﻬﺎ ﻭﺟﺮﻳﺎﻥ ﺍﻟﺪﻡ ﰲ ﻋﺮﻭﻗﻬﺎ .ﻳﻌﻠﻢ ﺧﺎﺋﻨﺔ ﺍﻷﻋﲔ ﻭﻣﺎﲣﻔﻲ ﺍﻟﺼﺪﻭﺭ ﻓﺄﻳﻦ ﳜﺘﱯﺀ ﻣﻨﻪ ﺍﻟﻌﺎﺻﻲ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺼﻴﻪ ؟ ﻛﻴﻒ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻭﻣﻄﻠﻊ ﻋﻠﻰ ﺣﺮﻛﺎﺗﻪ ﻭﺳﻜﻨﺎﺗﻪ!؟ ﻟﻮ ﻛﺎﻥ ﺃﺑﻮﻩ ﺃﻭ ﺃﻣﻪ ﺃﻭ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻟﻮ ﻃﻔﻞ ﺻﻐﲑ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺃﻛﺎﻥ ﳚﺮﺅ ﻋﻠﻰ ﻣﻮﺍﻗﻌﺔ ﺍﳌﻌﺼﻴﺔ ﺃﻣﺎﻣﻬﻢ ؟ ﻻ ﻭﺍﷲ ،ﻓﺴﺒ ﺤﺎﻥ ﺍﷲ ..ﺃﻫﺎﻥ ﺍﷲ ﰲ ﻧﻈﺮﻩ ﺣﱴ ﺃﺻﺒﺢ ﺃﻫﻮﻥ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺇﻟﻴﻪ ! ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻻﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ﺃﻱ ﺃﻧﻪ
ﻻﻳﻜﻮﻥ ﰲ ﻗﻠﺒﻪ ﺷﻲﺀ ﻣﻦ ﺍﻹﳝﺎﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﻭﺇﻻ ﻷﺳﺘﺸﻌﺮ ﻧﻈﺮ ﺍﷲ ﺇﻟﻴﻪ ﻭﺇﻃﻼﻋﻪ ﻋﻠﻴﻪ ﻭﻫﻮ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ . ﻟﻘﺪ ﻫﺎﻧﺖ ﺧﺸﻴﺔ ﺍﷲ ﰲ ﻗﻠﻮﺏ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎ ﺱ .ﲡﺪ ﺑﻌﺾ ﺍﳌﺨﺪﻧﲔ ﻻﻳﺪﺧﻦ ﰲ ﺣﻀﺮﺓ ﺃﺑﻴﻪ ﺃﻭ ﺣﻀﺮﺓ ﻣﺴﺆﻭﻝ ﻛﺒﲑ ﺗﻮﻗﲑﺍ ﻭﺇﺣﺘﺮﺍﻣﺎ ﳍﻢ ! ﺗﺮﻯ ﻣﻦ ﻳﺴﻤﻊ ﺍﻷﻏﺎﱐ ﺃﻭ ﻳﺸﺎﻫﺪ ﺍﻷﻓﻼﻡ ﺇﺫﺍ ﺭﺃﻯ ﺷﻴﺨﹰﺎ ﺃﻭ ﺩﺍﻋﻴﺔ ﺃﻗﻔﻞ ﺍﳉﻬﺎﺯ ! ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ :ﺃﲣﺸﻮﻥ ﺍﻟﻨﺎﺱ ﻭﺍﷲ ﺃﺣﻖ ﺃﻥ ﲣﺸﻮﻩ. ﺃﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻳﻌﻠﻢ ﺳﺮﻫﻢ ﻭﳒﻮﺍﻫﻢ ﻭﺃﻥ ﺍﷲ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ. ﻣﺎﻳﻜﻮﻥ ﻣﻦ ﳒﻮﻯ ﺛﻼﺛﺔ ﺇﻻ ﻫﻮ ﺭﺍﺑﻌﻬﻢ ﻭﻻﲬﺴﺔ ﺇﻻ ﻫﻮ ﺳﺎﺩﺳﻬﻢ ﻭﻻﺃﺩﱏ ﻣﻦ ﺫﻟﻚ ﻭﻻﺃﻛﺜﺮ ﺇﻻ ﻫﻮ ﻣﻌﻬﻢ ﺃﻳﻦ ﻣﺎﻛﺎﻧﻮﺍ ﰒ ﻳﻨﺒﺌﻬﻢ ﲟﺎﻋﻤﻠﻮﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻥ ﺍﷲ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ. ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ،ﺳﻮﺍﺀٌ ﻣﻨﻜﻢ ﻣﻦ ﺃﺳﺮ ﺍﻟﻘﻮﻝ ﻭﻣﻦ ﺟﻬﺮ ﺑﻪ ﻭﻣﻦ ﻫﻮ ﻣﺴﺘﺨﻒ ﺑﺎﻟﻠﻴ ﻞ ﻭﺳﺎﺭﺏ ﺑﺎﻟﻨﻬﺎﺭ. ﻭﺭﺑﻚ ﻳﻌﻠﻢ ﻣﺎﺗﻜﻦ ﺻﺪﻭﺭﻫﻢ ﻭﻣﺎﻳﻌﻠﻨﻮﻥ. ﻓﻴﺎﻋﺒﺪﺍﷲ ...ﺍﺟﻌﻞ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺧﺸﻴﺘﻪ ﰲ ﻗﻠﺒﻚ ﰲ ﻛﻞ ﺣﲔ ﻭﲤﺜﻞ ﻧﻈﺮﻩ ﺇﻟﻴﻚ ﰲ ﺃﻱ ﺳﺎﻋﺔ ﻣﻦ ﻟﻴﻞ ﺃﻭ ﻬﻧﺎﺭ. ﺇﺫﺍ ﻣﺎﺧﻠﻮﺕ ﺑﺮﻳﺒﺔ ﰲ ﻇﻠﻤﺔ ......ﻭﺍﻟﻨﻔﺲ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﺍﻟﻌﺼﻴﺎﻥ ﻓﺎﺧﺶ ﻣﻦ ﻧﻈﺮﺍﻹﻟﻪ ﻭﻗﻞ ﳍﺎ ......ﺇﻥ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﻈ ﻼﻡ ﻳﺮﺍﱐ ﺍﻟﻠﻬﻢ ﺃﺭﺯﻗﻨﺎ ﺧﺸﻴﺘﻚ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ﻭﺣﻞ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻣﻌﺎﺻﻴﻚ ،ﺍﻟﻠﻬﻢ ﻧﻮﺭ ﻗﻠﻮﺑﻨﺎ ﺑﻨﻮﺭ ﺍﻹﳝﺎﻥ ﻭﻗﻮﻱ ﺇﳝﺎﻧﻨﺎ ﲟﺨﺎﻓﺘﻚ ﺲ ﻻﺗﺸﺒﻊ .ﺍﻟﻠﻬﻢ ﺣﺒﺐ ﺇﻟﻴﻨﺎ ﻭﺍﳊﻴﺎﺀ ﻣﻨﻚ .ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﻗﻠﺐ ﻻﳜﺸﻊ ﻭﻋﲔ ﻻﺗﺪﻣﻊ ﻭﻟﺴﺎ ٍﻥ ﻻﻳﺬﻛﺮ ﻭﻧﻔ ﹴ ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﻛﺮﻩ ﺇﻟﻴﻨﺎ ﺍ ﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ١٠٠ﻳﻮﻣﺌﺬ ﲢﺪﺙ ﺃﺧﺒﺎﺭﻫﺎ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻳﻮﻣﺌﺬ ﲢﺪﺙ ﺃﺧﺒﺎﺭﻫﺎ " ﳜﱪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ -ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ -ﺗﺘﺤﺪﺙ ﺍﻷﺭﺽ ﻭﲣﱪ ﲟﺎ ﻋُﻤﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ، ﻭﺗﺸﻬﺪ ﻋﻠﻰ ﻛﻞ ﺇﻧﺴﺎﻥ ﲟﺎ ﺻﻨﻊ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺮﺃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ":ﻳﻮﻣﺌﺬ ﲢﺪﺙ ﺃﺧﺒﺎﺭﻫﺎ" ﻓﻘﺎﻝ :ﺃﺗﺪﺭﻭﻥ ﻣﺎﺃﺧﺒﺎﺭﻫﺎ ؟ ﻗﺎﻟﻮﺍ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﻗﺎﻝ :ﺃﺧﺒﺎﺭﻫﺎ ﺃﻥ ﺗﺸﻬﺪ ﻋﻠﻰ ﻛﻞ ﻋﺒ ٍﺪ ﺃﻭ ﺃﻣ ٍﺔ ﲟﺎ ﻋﻤﻞ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ،ﺗﻘﻮﻝ :ﻋﻤﻞ ﻳﻮﻡ ﻛﺬﺍ ،ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﻬﺬﻩ ﺃﺧﺒﺎﺭﻫﺎ .ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺣﺴﻦ ﺻﺤﻴﺢ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ :ﲢﻔﻈﻮﺍ ﻣﻦ ﺍﻷﺭﺽ ﻓﺈﻬﻧﺎ ﺃﻣﻜﻢ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﺣ ٍﺪ ﻋﺎﻣ ﹴﻞ ﻋﻠﻴﻬﺎ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ ﺇﻻ ﻭﻫﻲ ﳐﱪﺓ ﺑﻪ .ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ ﻣﻌﺠﻤﻪ. ﻳﺎﻟﻪ ﻣﻦ ﻣﻮﻗﻒ ﻋﻈﻴﻢ ﻭﳊﻈﺎﺕ ﻋﺼﻴﺒﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻔﻀﻴﻊ ﺍﻟﺬﻱ ﺗﺘﻘﻄﻊ ﻣﻦ ﺷﺪﺓ ﺃﻫﻮﺍﻟﻪ ﺍﻟﻘﻠﻮﺏ ﺍﻷﺑﺼﺎﺭ ﺷﺎﺧﺼﺔ ﻭﺍﻟﻘﻠﻮﺏ ﻭﺟﻠﺔ ﻭﺍﻷﺟﺴﺎﺩ ﻋﺎﺭﻳﺔ ﻭﺍﻟﺸﻤﺲ ﺩﺍﻧﻴﺔ ﻣﻦ ﺍﻟﺮﺅﻭﺱ _ ﺗﻘﻮﻝ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻳﻨﻈﺮ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ؟ ﻗﺎﻝ :ﻳﺎﻋﺎﺋﺸﺔ ﺍﻷﻣﺮ ﺃﻓﻀﻊ ﻣﻦ ﺃﻥ ﻳﻨﻈﺮ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ .
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ ﲣﻴﻞ ﺫﻟﻚ ﺍﳌﺸﻬﺪ ﻳﻮﻡ ﺗﺘﺤﺪﺙ ﻓﻴﻪ ﺍﻷﺭﺽ ﻭﻛﻴﻒ ﺳﻴﻜﻮﻥ ﺍﳌﺸﻬﺪ ؟ ﻻﺷﻚ ﺃﻧﻪ ﻣﺸﻬﺪ ﳐﻴﻒ ..ﺳﺒﺤﺎﻥ ﺍﷲ ..ﻳﻮﻡ ﺗﺄﰐ ﺳﺎﺣﺎﺕ ﺍﳉﻬﺎﺩ ﺗﺸﻬﺪ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺑﺬﻝ ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻳﻮﻡ ﺗﺄﰐ ﺍﳌﺴﺎﺟﺪ ﺗﺸﻬﺪ ﻟﺮﻭﺍﺩﻫﺎ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺭﻛﻮﻋﻬﻢ ﻭﺳﺠﻮﺩﻫﻢ ﻭﻳﻮﻡ ﺗﺄﰐ ﻣﲎ ﻭﻋﺮﻓﺎﺕ ﺗﺸﻬﺪ ﻟﻠﺤﺠﺎﺝ ﻭﻗﻮﻓﻬﻢ ﻋﻠﻰ ﻋﺮﺻﺎﻬﺗﺎ ﻭﺩﻋﺎﺀﻫﻢ ﻭﺑﻜﺎﺀﻫﻢ ﻭﺗﻀﺮﻋﻬﻢ ....ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ..ﻳﻮﻡ ﺗﺄﰐ ﺍﳌﺮﺍﻗﺺ ﻭﻧﻮﺍﺩﻱ ﺍﻟﻠﻴﻞ ﺗﺸﻬﺪ ﻋﻠﻰ ﺭﻭﺍﺩﻫﺎ ﻣﺎﺻﻨﻌﻮﺍ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﻣﻦ ﺧﻨﺎ ﻭﻓﺠﻮﺭ ﻭﺳﻜﺮ ﻭﻋﺮﺑﺪﺓ ﻭﻳﻮﻡ ﺗﺄﰐ ﺍﻟﺸﻮﺍﻃﻲﺀ ﺗﺸﻬﺪ ﲟﺎﺟﺮﻯ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﻣﻦ ﻋﺮﻱ ﻭﺳﻔﻮﺭ ﻭﺯﻧﺎ ﻭﲬﻮﺭ. ﻳﻮﻣﻬﺎ ﻳﻨﻜﺸﻒ ﺍﻟﺴﺘﺎﺭ ﻭﺗﺰﻭﻝ ﺍﳊﺠﺐ ﻳﻮﻡ ﺍﻟﻔﻀﺎﺋﺢ ...ﻳﻮﻣﻬﺎ ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﻝ ﺫﻟﻚ ﺍﳌﺴﻜﲔ ﺍﻟﺬﻱ ﻛﺎﻥ ﳚﻮﺏ ﺍﻷﺭﺽ ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﹰﺎ ﻭﴰﺎ ﹰﻻ ﻭﺟﻨﻮﺑﹰﺎ ،ﻳﺮﺗﻜﺐ ﰲ ﻛﻞ ﺑﻘﻌﺔ ﻣﻌﺼﻴﺔ ﻭﻳﻘﺎﺭﻑ ﰲ ﻛﻞ ﺯﺍﻭﻳﺔ ﻓﺎﺣﺸﺔ ﻭﻛﺄﻥ ﺍﷲ ﻫﻨﺎﻙ ﻏﲑ ﻣﻄﻠﻊ ﻋﻠﻴﻪ ﻭﺃﻥ ﺍﻷﺭﺽ ﻫﻨﺎﻙ ﻟﻴﺴﺖ ﺃﺭﺽ ﺍﷲ ؟ ﻋﺒﺪﺍﷲ ﻳﺎﻣﻦ ﻓﺮﻃﺖ ﰲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺗﻜﺎﺳﻠﺖ ﻋﻦ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺑﻴﻮﺕ ﺍﷲ ﺗﺬﻛﺮ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ..ﺗﺬﻛﺮ :ﻳﻮﻡ ﲢﺪﺙ ﺃﺧﺒﺎﺭﻫﺎ ﻣﺎﺫﺍ ﺳﺘﺨﱪ ﻋﻨﻚ؟ ﻣﺎﺫﺍ ﺳﺘﺸﻬﺪ ﺑﻪ ﻟﻚ ﺃﻭ ﻋﻠﻴﻚ؟ ﻣﺎﺫﺍ ﺗﺘﻤﲎ ﻭﻗﺘﻬﺎ ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﺣﻴﻨﻤﺎ ﺗﺮﻯ ﺍﳌﺴﺎﺟﺪ ﺗﺸﻬﺪ ﻷﺻﺤﺎﻬﺑﺎ ﻭﺗﺸﻔﻊ ﳍﻢ ﺃﻣﺎﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻳﺎﺭﺏ ﺷﻔﻌﲏ ﻓﻴﻪ ﻟﻘﺪ ﻛﺎﻥ ﻗﻠﺒﻪ ﻣﻌﻠﻖ ﰊ ،ﻟﻘﺪ ﻛﺎﻥ ﻣﻦ ﺭﻭﺍﺩﻱ ﻟﻴﻞ ﻬﻧﺎﺭ ،ﻳﺎﺭﺏ ﻃﺎﳌﺎ ﺳﺠﺪ ﰲﹼ ﻭﺭﻛﻊ ﻭﻗﺎﻡ ﻭﻗﻌﺪ ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ،ﻣﺎﺗﺰﺍﻝ ﲢﺎﺝ ﻋﻨﻪ ﺣﱴ ﺗﺸﻔﻊ ﻓﻴﻪ ﻭﻳﺪﺧﻞ ﺍﳉﻨﺔ .ﻫﻞ ﺗﺘﻤﲎ ﻭﻗﺘﻬﺎ ﺃﻧﻚ ﻛﻨﺖ ﻣﻦ ﺭﻭﺍﺩﻫﺎ ﰲ ﺣﻴﺎﺗﻚ ﺍﻟﺪﻧﻴﺎ؟ ﺇﺫﻥ ﺍﻏﺘﻨﻢ ﻣﺎﺑﻘﻲ ﻣﻦ ﻋﻤﺮﻙ ﻣﻦ ﺃﻳﺎﻡ ﻭﻗﺪﻡ ﻵﺧﺮﺗﻚ ﻣﺎﻳﺴﺮﻙ ﻭﻳﺒﻴﺾ ﻭﺟﻬﻚ ﻳﻮﻡ ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ ﻗﺒﻞ ﺃﻥ ﺗﻨﺪﻡ ﻭﺗﺪﺭﻙ ﻛﻢ ﻛﻨﺖ ﻣﻔﺮﻃﺎﹰ ،ﻭﺗﺘﻤﲎ ﻟﻮ ﺗﻌﻮﺩ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺟﺪﻳﺪ ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ،ﻳﻮﻣﺌﺬ ﻻﻳﻔﻴﺪ ﺍﻟﻨﺪﻡ ﻭﻻﻳﻨﻔﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻣﺎﻗﺪﻡ .ﻓﺎﻟﺒﺪﺍﺭ ﺍﻟﺒﺪﺍﺭ ﻣﺎﺩﻣﺖ ﰲ ﺯﻣﻦ ﺍﳌﻬﻠﺔ ﻗﺒﻞ ﺃﻥ ﺗﺼﺒﺢ ﻣﺮﻬﺗﻦ ﺑﻌﻤﻠﻚ ﲢﺖ ﺃﻃﺒﺎﻕ ﺍﻟﺜﺮﻯ ﺗﻨﺘﻈﺮ ﺍﻟﺴﺎﻋﺔ ﻭﺍﻟﺴﺎﻋﺔ ﺃﺩﻫﻰ ﻭﺃﻣﺮ ..ﺃﺧﻴًﻪ ..ﺃﻥ ﺍﻷﻣﺮ ﺟﺪ ﻻﻫﺰﻝ ﻓﻴﻪ ،ﻭﺻﺪﻕ ﻻﻣﺮﺍﺀ ﻓﻴﻪ ،ﻓﻘﻢ ﻣﻘﺎﻡ ﺍﳉﺪ ﻭﺩﻉ ﻋﻨﻚ ﺍﻷﻣﺎﱐ ﺍﳋﺎﺩﻋﺔ ﻭﺑﺎﺩﺭ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﺣﺬﺭ ﻣﻦ ﺍﻟﺘﺴﻮﻳﻒ ﻓﺈﻥ ﺳﻮﻑ ﻣﻦ ﺟﻨﺪ ﺇﺑﻠﻴﺲ .ﺍﺳﺄﻝ ﺍﷲ ﱄ ﻭﻟﻚ ﻭﻟﻜﻞ ﺍﳌﺴﻠﻤﲔ ﺣﺴﻦ ﺍﳋﺘﺎﻡ ﻭﻃﻴﺐ ﺍﳌﻘﺎﻡ ﻭﺻﺤﺒﺔ ﺍﻷﺧﻴﺎﺭ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﺑﺮﺍﺭ ﻭﺍﻟﺼﺎﳊﲔ ﺍﻷﻃﻬﺎﺭ ﻭﺍﺳﺄﻟﻪ ﺗﻌﺎﱃ ﺃﻥ ﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ ﻭﺃﻥ ﻼ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ ﺇﻧﻪ ﻭﱄ ﺫﻟﻚ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ. ﻳﻔﻘﻬﻨﺎ ﰲ ﺩﻳﻨﻨﺎ ﻭﻳﺮﻳﻨﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﺃﻥ ﻳﺮﻳﻨﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ) ( ١٠١ﺇﻥ ﺍﷲ ﻻﻳﻐﲑ ﻣﺎﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎﺑﺄﻧﻔﺴﻬﻢ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :
ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ .. " :ﺇﻥ ﺍﷲ ﻻﻳﻐﲑ ﻣﺎﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎﺑﺄﻧﻔﺴﻬﻢ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻘﻮ ﹴﻡ ﺳﻮ ًﺀ ﻓﻼ ﻣﺮﺩ ﻟﻪ ﻭﻣﺎﳍﻢ ﻣﻦ ﻼ. ﺩﻭﻧﻪ ﻣﻦ ﻭﺍ ﹴﻝ" ﺇﻥ ﷲ ﺗﻌﺎﱃ ﺳﻨﻨﺎﹰ ﻻﺗﺘﻐﲑ ﻭﻗﻮﺍﻧﲔ ﻻﺗﺘﺒﺪﻝ :ﺳﻨﺔ ﺍﷲ ﺍﻟﱵ ﻗﺪ ﺧﻠﺖ ﻣﻦ ﻗﺒﻞ ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳ ﹰ ﻭﻫﺬﻩ ﺳﻨﺔ ﻭﻗﺎﻋﺪﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺳﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺴﲑ ﻋﻠﻴﻬﺎ ﺍﻟﻜﻮﻥ ﻭﺗﻨﺘﻈﻢ ﻋﻠﻴﻬﺎ ﺃﺳﺲ ﺍﻟﺒﻨﻴﺎﻥ :ﺇﻥ ﺍﷲ ﻻﻳﻐﲑ ﻣﺎﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎﺑﺄﻧﻔﺴﻬﻢ :ﺃﻱ ﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﺫﺍ ﺃﻧﻌﻢ ﻋﻠﻰ ﻗﻮﻡ ﺑﺎﻷﻣﻦ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻﻳﺰﻳﻞ ﻧﻌﻤﻪ ﻋﻨﻬﻢ ﻭﻻﻳﺴﻠﺒﻬﻢ ﺇﻳﺎﻫﺎ ﺇﻻ ﺇﺫﺍ ﺑﺪﻟﻮﺍ ﺃﺣﻮﺍﳍﻢ ﻭﻛﻔﺮﻭﺍ ﺑﺄﻧﻌﻢ ﺍﷲ ﻭﻧﻘﻀﻮﺍ ﻋﻬﺪﻩ ﻭﺍﺭﺗﻜﺒﻮﺍ ﻣﺎﺣﺮﻡ ﻋﻠﻴﻬﻢ .ﻫﺬﺍ ﻋﻬﺪ ﺍﷲ ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ ؟ ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﳍﻢ ﻋﻨﺪ ﺍﷲ ﻋﻬﺪ ﻭﻻ ﻣﻴﺜﺎﻕ ﻓﺠﺮﺕ ﻋﻠﻴﻬﻢ ﺳﻨﺔ ﺍﷲ ﺍﻟﱵ ﻻﺗﺘﻐﲑ ﻭﻻﺗﺘﺒﺪﻝ ﻓﺈﺫﺍ ﺑﺎﻷﻣﻦ ﻳﺘﺤﻮﻝ ﺇﱃ ﺧﻮﻑ ﻭﺍﻟﻐﲎ ﻳﺘﺒﺪﻝ ﺇﱃ ﻓﻘﺮ ﻭﺍﻟﻌﺰﺓ ﺗﺆﻝ ﺇﱃ ﺫﻟ ٍﺔ ﻭﺍﻟﺘﻤﻜﲔ ﺇﱃ ﻫﻮﺍﻥ.
ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﻜﺮﱘ ﺇﻥ ﺍﳌﺘﺄﻣﻞ ﺍﻟﻴﻮﻡ ﰲ ﺣﺎﻝ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻭﻣﺎﺃﺻﺎﻬﺑﺎ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﺍﳍﻮﺍﻥ ﻭﻣﺎﺳﻠﻂ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺬﻝ ﻭﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻋﺪﺍﺋﻬﺎ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﺑﺎﻷﻣﺲ ﺃﻣﺔ ﻣﻬﻴﺒﺔ ﺍﳉﻨﺎﺡ ﻣﺼﻮﻧﺔ ﺍ ﻟﺬﻣﺎﺭ ﻟﲑﻯ ﺑﻌﲔ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﺭﺅﻳﺎ ﺍﻟﻌﲔ ﻟﻠﺸﻤﺲ ﰲ ﺭﺍﺑﻌﺔ ﺍﻟﻨﻬﺎﺭ .ﻳﺮﻯ ﺃﻣ ﹰﺔ ﺃﺳﺮﻓﺖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻛﺜﲑﹰﺍ ﻭﲤﺎﺩﺕ ﰲ ﻃﻐﻴﺎﻬﻧﺎ ﺃﻣﺪﹰﺍ ﺑﻌﻴﺪﹰﺍ ﻭﺍﻏﺘﺮﺕ ﲝﻠﻢ ﺍﷲ ﻭﻋﻔﻮﻩ ﻭﺣﺴﺒﺖ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ﻭﻧﺴﻴﺖ ﺃﻥ ﺍﷲ ﳝﻬﻞ ﻭﻻﻳﻬﻤﻞ ،ﻭﻣﺎ ﺍﻷﻣﺔ ﺇﻻ ﳎﻤﻮﻋﺔ ﺃﻓﺮﺍﺩ ﻣﻦ ﺿﻤﻨﻬﻢ ﺃﻧﺎ ﻭﺃﻧﺖ .ﲡﻮﻝ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﰲ ﺩﻳﺎﺭ ﺍﻹﺳﻼﻡ )ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ( ﻭﺍﺧﱪﱐ ﻣﺎﺫﺍ ﺑﻘﻲ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﱂ ﻳﺮﺗﻜﺐ ﻭﻣﺎﺫﺍ ﺑﻘﻲ ﻣﻦ ﺍﻟﻔﻮﺍﺣﺶ ﱂ ﻳﺬﺍﻉ ﻭﻳﻌﻠﻦ ،ﺍﻟﺮﺑﺎ ﺻﺮﻭﺣﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻗﺪ ﺷﻴﺪﺕ ﻭﺣﺼﻨﺖ ﺣﺮﺑﹰﺎ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﺍﻟﺰﻧﺎ ﺑﻴﻮﺗﻪ ﻗﺪ ﺃﻋﻠﻨﺖ ﻭﺗﺰﻳﻨﺖ ﰲ ﻛﻞ ﺷﺎﺭﻉ ﻭﻧﺎﺻﻴﺔ ،ﻭﺍﻟﺴﻔﻮﺭ ﻗﺪ ﺣﻞ ﳏﻞ ﺍﻟﺴﺘﺮ ﻭﺍﳋﻨﺎ ﻗﺪ ﺣﻞ ﳏﻞ ﺍﻟﻄﻬﺮ ﻭﺍﻟﻌﻔﺎﻑ .ﻭﺍﳋﻤﺮ ) ﺃﻡ ﺍﳋﺒﺎﺋﺚ( ﺻﺎﺭﺕ ﳍﺎ ﻣﺼﺎﻧﻊ ﻭﻣﺘﺎﺟﺮ .ﺍﳌﻌﺮﻭﻑ ﺃﺻﺒﺢ ﻣﻨﻜﺮﹰﺍ ﻭﺍﳌﻨﻜﺮ ﻏﺪﺍ ﻣﻌﺮﻭﻓﹰﺎ .ﺃﺭﺗﻔﻊ ﺍﻟﻐﻨﺎﺀ ) ﺻﻮﺕ ﺍﻟﺸﻴﻄﺎﻥ( ﻭﻭﺿﻊ ﺍﻟﻘﺮﺁﻥ )ﻛﻼﻡ ﺍﻟﺮﲪﻦ( .ﺣﻜﻢٌ ﺑﻐﲑ ﻣﺎﺃﻧﺰﻝ ﺍﷲ ﻭﻗﻮﺍﻧﲔ ﻣﺎﺃﻧﺰﻝ ﺍﷲ ﻬﺑﺎ ﻣﻦ ﺳﻠﻄﺎﻥ. ﻭﻗﺒﻞ ﺫﻟﻚ ﻛﻠﻪ ﲣﻠﻴﻨﺎ ﻋﻦ ﺍﳉﻬﺎﺩ ﻭﺭﻛﻨﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﺗﺒﺎﻳﻌﻨﺎ ﺑﺎﻟﻌﻴﻨﺔ ﻭﺗﺘﺒﻌﻨﺎ ﺃﺫﻧﺎﺏ ﺍﻟﺒﻘﺮ ،ﺃﻓﺒﻌﺪ ﻫﺬﺍ ﻧﺮﺟﻮﺍ ﻧﺼﺮ ﺍﷲ ﻭﻋﺰﺗﻪ ﻭﲤﻜﻴﻨﻪ ؟ ﺃﺑﻌﺪ ﻫﺬﺍ ﻧﺘﺴﺎﺀﻝ ﳌﺎﺫﺍ ﺣﻞ ﺑﻨﺎ ﻫﺬﺍ ﺍﳍﻮﺍﻥ ؟ ﺃﻓﺒﻌﺪ ﻫﺬﺍ ﻧﺴﺘﻐﺮﺏ ﻣﺎﺃﺻﺎﺑﻨﺎ ﻣﻦ ﺍﻟﺬﻝ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻋﺪﺍﺋﻨﺎ ﻣﻦ ﺷﺮﺍﺭ ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳍﻨﺪﻭﺱ ﻭﺍﻟﺒﻮﺫﻳﲔ ﻭﻏﲑﻫﻢ ؟ ﻧﻌﻢ ﻭﺍﷲ ﺇﻥ ﺍﷲ ﻻﻳﻐﲑ ﻣﺎﺑﻘﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎﺑﺄﻧﻔﺴﻬﻢ ..ﺇﻧﻨﺎ ﻟﻦ ﳔﺮﺝ ﳑﺎﳓﻦ ﻓﻴﻪ ﻣﻦ ﺍﻟﺬﻝ ﻭﺍﻟﺼﻐﺎﺭ ﻭﻟﻦ ﻧﻨﺎﻝ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﺇﻻ ﺇﺫﺍ ﻋﺪﻧﺎ ﺇﱃ ﺩﻳﻨﻨﺎ ﻭﲤﺴﻜﻨﺎ ﺑﺈﺳﻼﻣﻨﺎ ﻓﻜﻤﺎ ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﳓﻦ ﻗﻮﻡ ﺃﻋﺰﻧﺎ ﺍﷲ ﺑﺎﻹﺳﻼﻡ ﻓﺈﻥ ﺍﺑﺘﻐﻴﻨﺎ ﺍﻟﻌﺰﺓ ﺑﻐﲑﻩ ﺃﺫﻟﻨﺎ ﺍﷲ. ﺃﺧﻲ ﺍﻟﻜﺮﱘ :ﺇﻥ ﺍﻷﻣﺔ ﻟﻦ ﺗﺘﻐﲑ ﺇﻻ ﺇﺫﺍ ﺗﻐﲑ ﺃﻓﺮﺍﺩﻫﺎ ’ ﺇﻻ ﺇﺫﺍ ﻏﲑﺕ ﺃﻧﺎ ﻭﺃﻧﺖ ﻭﻫﻮ ﻭﻫﻲ ،ﺇﺫﺍ ﻏﲑﻧﺎ ﺃﺳﻠﻮﺏ ﺣﻴﺎﺗﻨﺎ ﲟﺎ ﻳﻮﺍﻓﻖ ﺷﺮﻉ ﺍﷲ ﻭﻗﻠﻨﺎ ﻟﺮﺑﻨﺎ ﲰﻌﹰﺎ ﻭﻃﺎﻋﺔ ﻭﺍﺗﺒﻌﻨﺎ ﻫﺪﻱ ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﻭﻣﺎﺁﺗﺎﻛﻢ ﺍﻟﺮﺳﻮﻝ ﻓﺨﺬﻭﻩ ﻼ ﳌﻮﻋﻮﺩ ﺍﷲ ﺑﺈﻥ ﻳﻐﲑ ﺍﷲ ﺫﻟﻨﺎ ﺇﱃ ﻋﺰﺓ ﻭﺿﻌﻔﻨﺎ ﺇﱃ ﻗﻮﺓ ﻭﻫﻮﺍﻧﻨﺎ ﻭﻣﺎﻬﻧﺎﻛﻢ ﻋﻨﻪ ﻓﺎﻧﺘﻬﻮﺍ .ﻋﻨﺪﻫﺎ ﻧﺼﺒﺢ ﺃﻓﺮﺍﺩﺍﹰ ﻭﺃﻣﺔ ﺃﻫ ﹰ ﺇﱃ ﲤﻜﲔ .ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﻳﺮﺩﻧﺎ ﲨﻴﻌﹰﺎ ﺇﱃ ﺩﻳﻨﻪ ﻣﺮﺩﹰﺍ ﺣﺴﻨﹰﺎ ﻭﺃﻥ ﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ ﻭﻳﻔﻘﻬﻨﺎ ﰲ ﻼ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ ﻭﺃﻥ ﳝﻜﻦ ﻷﻣﺔ ﺍﻹﺳﻼﻡ ﻭﻳﻌﻴﺪ ﳍﺎ ﻋﺰﻬﺗﺎ ﻭﻣﻜﺎﻧﺘﻬﺎ ﺩﻳﻨﻨﺎ ﻭﻳﺮﻳﻨﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﻳﺮﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ ﻭﺃﻥ ﻳﻨﺼﺮﻫﺎ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﺎ ﺇﻧﻪ ﲰﻴﻊ ﳎﻴﺐ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ) (١٠٢ﻭﻣﺎﻛﺎﻥ ﳌﺆﻣ ﹴﻦ ﻭﻻﻣﺆﻣﻨ ٍﺔ ﺇﺫﺍ ﻗﻀﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻣﺮﹰﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺍﳋﲑﺓ....ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻭﻣﺎﻛﺎﻥ ﳌﺆﻣ ﹴﻦ ﻭﻻﻣﺆﻣﻨ ٍﺔ ﺇﺫﺍ ﻗﻀﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻣﺮﹰﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺍﳋﲑﺓ ﻣﻦ ﺃﻣﺮﻫﻢ ﻭﻣﻦ ﻳﻌﺺ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﺿﻞ ﺿﻼ ﹰﻻ ﻣﺒﻴﻨﺎﹰ " ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﺒﻼﺀ ﻭﺍﻹﻣﺘﺤﺎﻥ ﻭﺍﻟﺘﻤﺤﻴﺺ ،ﺗﻀﻊ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺍﶈﻚ ﺍﳊﻘﻴﻘﻲ ﻹﳝﺎﻧﻪ ﻟﻴﺘﻤﻴﺰ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﺪﻋﻲ ،ﻭﺍﻟﻜﻴّﺲ ﻣﻦ ﺍﻟﻌﺎﺟﺰ ...ﻳﺎﳍﺎ ﻣﻦ ﺁﻳﺔ ﻋﻈﻴﻤﺔ ﺗﻜﺸﻒ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻋﻨﺪﻣﺎ ﻳﺼﻄﺪﻡ ﺃﻣﺮﺍﻟﺸﺮﻉ ﻣﻊ ﻫﻮﻯ ﺍﻟﻨﻔﺲ ﻭﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﻛﻔﺔ ﻭﺣﻈﻮﻅ ﺍﻟﻨﻔﺲ ﻭﺷﻬﻮﺍﻬﺗﺎ ﰲ ﻛﻔﺔ. ﻛﻠﻨﺎ ﳓﺐ ﺍﻹﺳﻼﻡ ...ﻭﻛﻠﻨﺎ ﳓﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ...ﻭﻛﻠﻨﺎ ﻧﻄﻤﻊ ﰲ ﺭﺿﻮﺍﻥ ﺍﷲ ﻭﺟﻨﺘﺔ ...ﻭﻛﻠﻨﺎ ﻳﺘﻤﲎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ﺻﺎﺩﻕ ﺍﻹﳝﺎﻥ .ﻭﻟﻜﻦ ﻫﻞ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻟﺘﻤﲎ ﻭﺍﻹﺩﻋﺎﺀ ﺃﻡ ﺑﺎﻟﻌﻤﻞ ﻭﺍﻹﺧﻼﺹ ،ﻫﻞ ﻧﺮﻳﺪ ﺍﻹﳝﺎﻥ ﺑﻼﻋﻤﻞ ﻭﻧﺮﺟﻮﻩ ﺑﻼﲦﻦ؟! ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻏﺎﻟﻴﺔ ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻫﻲ ﺍﳉﻨﺔ.
ﺃﺧﻲ ﺍﻟﻜﺮﱘ :ﺇﻬﻧﺎ ﺃﻳﺔ ﺗﺴﺘﺤﻖ ﻣﻨﺎ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪﻫﺎ ﻭﺗﺄﻣﻞ ﻛﻠﻤﺎﻬﺗﺎ ﻭﺍﺳﺘﻴﻌﺎﺏ ﻣﺪﻟﻮﻻﻬﺗﺎ ﰒ ﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﺎﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﳓﻴﺎﻩ ﻭﺍﻟﻨﻬﺞ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ .ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﲢﻤﻞ ﻣﻌﲎ ﺍﻹﺳﻼﻡ ﺃﻻ ﻭﻫﻮ ﺍﻹﺳﺘﺴﻼﻡ ﷲ ﻭﺍﻹﻧﻘﻴﺎﺩ ﻟﻪ ﻭﺍﳋﻀﻮﻉ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ . ﻓﻬﻮ ﺍﺳﺘﺴﻼﻡ ﻭﺍﻧﻘﻴﺎﺩ ﻭﺧﻀﻮﻉ ﻭﻻﳎﺎﻝ ﻓﻴﻪ ﻟﻺﺧﺘﻴﺎﺭ ﺑﲔ ﻗﺒﻮﻝ ﻭﺭﻓﺾ ﻭﻻ ﺑﲔ ﺃﺧﺬ ﻭﺭﺩ .ﺇﺫﺍ ﺟﺎﺀ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﻓﻠﻴﺲ ﻏﲑ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ .ﻻﺍﻋﺘﺒﺎﺭ ﻭﻗﺘﻬﺎ ﳍﻮﻯ ﺍﻟﻨﻔﺲ ﻭﻻﻟﻌﺎﺩﺍﺕ ﺍﺠﻤﻟﺘﻤﻊ ﻭﻻ ﻷﻱ ﺍﻋﺘﺒﺎﺭ ﺁﺧﺮ ، ﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺍﻹﺳﺘﺴﻼﻡ ﷲ ﻭﺍﻹﻧﻘﻴﺎﺩ ﻟﻪ ﺃﻣﺎ ﺇﺫﺍ ﲣﲑﻧﺎ ﻣﻦ ﺷﺮﻉ ﺍﷲ ﻣﺎﻳﻮﺍﻓﻖ ﺃﻫﻮﺍﺀﻧﺎ ﻭﺭﻏﺒﺎﺗﻨﺎ ﻭﻋﺎﺩﺍﺗﻨﺎ ﻭﺟﺌﻨﺎ ﺑﻪ ﻋﻠﻰ ﺃﻧﻪ ﺩﻳﻦ ﺧﺎﻟﺺ ﷲ ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺗﺮﻛﻨﺎ ﻣﺎﳜﺎﻟﻒ ﺃﻫﻮﺍﺀﻧﺎ ﻭﻋﺎﺩﺍﺗﻨﺎ ﻭﺗﻘﺎﻟﻴﺪﻧﺎ ﲝﺠﺞ ﻭﺍﻫﻴﺔ ﻭﺃﻋﺬﺍﺭ ﻣﻠﻔﻘﺔ ﻓﺬﻟﻚ ﻫﻲ ﺍﳋﲑﺓ ﺍﻟﱵ ﱂ ﻳﺮﺗﻀﻴﻬﺎ ﻟﻨﺎ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻨﺺ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ. ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺒﻠﻎ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺰﻛﺎﺓ ﺃﻣﺮﻧﺎ ﺑﻐﺾ ﺍﻟﺒﺼﺮ ﻭﺣﻔﻆ ﺍﻟﻔﺮﺝ ﻭﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﻭﺇﺭﺧﺎﺀ ﺍﻟﻠﺤﻰ ﻭﺣﺠﺎﺏ ﺍﻟﻨﺴﺎﺀ ﻭﻬﻧﺎﻧﺎ ﻋﻦ ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ﻭﺍﻹﺳﺒﺎﻝ ﻭﺃﺫﻯ ﺍﳉﺎﺭ ﻭﲰﺎﻉ ﺍﻟﻐﻨﺎﺀ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﳑﺎ ﻻﳜﻔﻰ ﻋﻠﻰ ﻣﺴﻠﻢ ﻭﻻﻣﺴﻠﻤﺔ .ﻓﻠﻴﻘﻒ ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﻛﻞ ﻣﻨﺎ ﻣﻊ ﻧﻔﺴﺔ ﻭﻗﻔﺔ ﳏﺎﺳﺒﺔ ﰲ ﺳﺎﻋﺔ ﺻﺪﻕ ﻣﻊ ﺍﻟﻨﻔﺲ ﻭﻟﻴﺴﺄﻝ ﻧﻔﺴﻪ :ﻫﻞ ﺃﻧﺎ ﳑﻦ ﻳﺄﺧﺬ ﻣﻦ ﺩﻳﻦ ﺍﷲ ﻣﺎﻳﻮﺍﻓﻖ ﻫﻮﺍﻩ ﻭﻳﺘﺮﻙ ﻣﺎﻋﺪﺍ ﺫﻟﻚ ؟ ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﹰﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ﻭﻟﻴﺴﺄﻟﻪ ﺍﻟﺜﺒﺎﺕ ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻠﻴﺜﺐ ﺇﱃ ﺭﺷﺪﻩ ﻭﻟﻴﻘﺼﺮ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﳊﻖ ﻗﺴﺮﹰﺍ .ﻓﺎﻷﻣﺮ ﺟﺪ ﻻﻫﺰﻝ ﻓﻴﻪ ﻭﺣﻖ ﻻﻣﺮﺍﺀ ﻓﻴﻪ .ﻭﺍﳌﻮﻋﺪ :ﻳﻮﻡ ﻻﻳﻨﻔﻊ ﻼ ﺻﺎﳊﹰﺎ ﻭﻧﻴﺔ ﻣﺎﻝ ﻭﻻﺑﻨﻮﻥ ﺇﻻ ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ ،ﻭﺍﳌﻮﻋﻮﺩ :ﺟﻨﺔ ﻧﻌﻴﻢ ﺃﻭ ﻋﺬﺍﺏ ﻣﻘﻴﻢ .ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻋﻤ ﹰ ﺻﺎﺩﻗﺔ ﻭﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ ﺫﺍﻛﺮﹰﺍ ﻭﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ،ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻭﺣﺴﻦ ﺍﻟﻘﺼﺪ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ) (١٠٣ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺍﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ ...ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺍﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ ﻭﻋﺸﲑﺗﻜﻢ ﻭﺃﻣﻮﺍﻝ ﺍﻗﺘﺮﻓﺘﻤﻮﻫﺎ ﻭﲡﺎﺭﺓ
ﲣﺸﻮﻥ ﻛﺴﺎﺩﻫﺎ ﻭﻣﺴﺎﻛﻦ ﺗﺮﺿﻮﻬﻧﺎ ﺃﺣﺐ ﺇﻟﻴﻜﻢ ﻣﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ ﻓﺘﺮﺑﺼﻮﺍ ﺣﱴ ﻳﺄﰐ ﺍﷲ ﺑﺄﻣﺮﻩ ﻭﺍﷲ ﻻﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳﻘﲔ " ﻛﻠﻤﺎ ﺍﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﺷﻌﺮ ﺑﺎﳋﻮﻑ ﻭﺍﻟﺮﻫﺒﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ .ﻭﺍﺳﺄﻝ ﻧﻔﺴﻲ ﻫﻞ ﺣﱯ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻛﱪ ﻣﻦ ﺣﱯ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺟﺎﺀ ﺫﻛﺮﻫﻢ ﰲ ﺍﻵﻳﺔ :ﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ ﻭﺍﻹﺧﻮﺍﻥ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﻌﺸﲑﺓ ؟ ﺃﺭﺩ ﻼ ﻭﺍﻗﻊ ﺍﻷﻣﺮ ﺃﻡ ﺃﻧﻪ ﳎﺮﺩ ﺇﺩﻋﺎﺀ؟ ﻭﺃﻗﻮﻝ ﻧﻌﻢ ﺇﻧﲎ ﺃﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺃﺣﺐ ﺍﳉﻬﺎﺩ ﺃﻛﱪ ﻭﻟﻜﻦ ﻫﻞ ﻫﺬﺍ ﻫﻮ ﻓﻌ ﹰ ﻫﻨﺎ ﺗﻜﻤﻦ ﺍﳌﺸﻜﻠﺔ ﻭﻳﻜﻤﻦ ﺍﳋﻄﺮ ﺍﻟﺪﺍﻫﻢ ﺍﻟﺬﻱ ﺭﲟﺎ ﻳﻜﻮﻥ ﺳﺒﺒﺎﹰ ﰲ ﲢﻘﻖ ﻭﻋﺪ ﺍﷲ ﻓﻴﻨﺎ :ﻓﺘﺮﺑﺼﻮﺍ ﺣﱴ ﻳﺄﰐ ﺍﷲ ﺑﺄﻣﺮﻩ ! ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ...ﻛﻴﻒ ﳓﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ؟ ﻳﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻋﺮﻑ ﺍﷲ ﺣﱴ ﲢﺒﻪ .ﻓﻜﻠﻤﺎ ﺯﺍﺩﺕ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪ ﺑﺮﺑﻪ ﺯﺍﺩ ﺣﺒﻪ ﻟﻪ .ﻭﻛﻠﻤﺎ ﻓﻜﺮ ﰲ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﻗﻮﻱ ﺣﺒﻪ ﻟﺮﺑﻪ ﻷﻥ ﺍﻟﻨﻔﻮﺱ ﳎﺒﻮﻟﺔ ﻋﻠﻰ ﺣﺐ ﻣﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻬﺎ .ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌﺮﻑ ﻛﻴﻒ ﻳﺄﰐ ﺣﺐ ﺍ ﷲ ﰲ ﻗﻠﻮﺑﻨﺎ ﻓﻠﻨﻨﻈﺮ ﻛﻴﻒ ﺟﺎﺀ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﰲ ﻗﻠﻮﺑﻨﺎ .ﻟﻘﺪ ﲤﻜﻦ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻗﻠﻮﺑﻨﺎ ﺑﺴﺒﺐ ﺍﻧﺸﻐﺎﻟﻨﺎ ﺑﺬﻛﺮﻫﺎ ﺁﻧﺎﺀ ﺍﷲ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ ﺣﱴ ﺗﻌﻠﻘﺖ ﻗﻠﻮﺑﻨﺎ ﺑﺰﺧﺮﻓﻬﺎ ﻭﺯﻳﻨﺘﻬﺎ ﻭﻣﺒﺎﻫﺠﻬﺎ ﻓﺘﻤﻜﻦ ﺣﺒﻬﺎ ﻣﻦ ﻗﻠﻮﺑﻨﺎ.... ﳎﺎﻟﺴﻨﺎ ﺗﺪﻭﺭ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻬﺎ ﺣﻮﻝ ﺍﻟﺪﻧﻴﺎ ﻭﻃﺮﻕ ﲢﺼﻴﻠﻬﺎ ﻭﺃﻧﻮﺍﻉ ﻣﺘﺎﻋﻬﺎ ﻭﺍﳉﺪﻳﺪ ﻣﻦ ﺃﺧﺒﺎﺭﻫﺎ ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻻﻧﺬﻛﺮ ﺍﷲ ﻼ ،ﻛﻢ ﻣﻦ ﺃﻭﻗﺎﺗﻨﺎ ﺃﻣﻀﻴﻨﺎﻩ ﻣﻊ ﻛﺘﺎﺏ ﺍﷲ ﻭﺗﺪﺑﺮ ﺁﻳﺎﺗﻪ ﻭﺗﺪﺍﺭﺱ ﺗﻔﺴﲑﻩ ؟ ﻭﻛﻢ ﻣﻦ ﺍﻟﻮﻗﺖ ﺃﻣﻀﻴﻨﺎﻩ ﰲ ﺇﻻ ﻗﻠﻴ ﹰ
ﺍﺳﺘﻌﺮﺍﺽ ﺳﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺣﻴﺎﺓ ﺍﻟﺰﻫﺎﺩ ﻭﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ؟ ﻭﻛﻢ ﻣﻦ ﺍﻟﻮﻗﺖ ﺃﻣﻀﻴﻨﺎﻩ ﰲ ﺍﻟﺘﻔﻜﺮ ﰲ ﻧﻌﻴﻢ ﺍﳉﻨﺔ ﻭﺣﻴﺎﺓ ﺍﻟﻘﱪ ﻭﺍﻵﺧﺮﺓ ...ﻗﺎﺭﻥ ﻫﺬﺍ ﻬﺑﺬﺍ ﲡﺪ ﺍﳉﻮﺍﺏ ﺳﺎﻃﻌﹰﺎ ﺳﻄﻮﻉ ﺍﻟﺸﻤﺲ ﰲ ﺭﺍﺑﻌﺔ ﺍﻟﻨﻬﺎﺭ .ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﻧﻠﻮﻡ ﺃﻧﻔﺴﻨﺎ ﳌﺎﺫﺍ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺗﺰﻫﺪ ﰲ ﺍﻵﺧﺮﺓ ﻭﺗﺆﺛﺮ ﻣﺘﺎﻋﻬﺎ ﺍﻟﺰﺍﺋﻞ ﻋﻠﻰ ﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ؟ ﻫﻞ ﻧﻠﻮﻡ ﺃﻧﻔﺴﻨﺎ ﺑﻌﺪ ﺫﻟﻚ ﳌﺎﺫﺍ ﻻﲢﺐ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﻻﺗﺸﺘﺎﻕ ﺇﱃ ﺍﳉﻬﺎﺩ ﻭﻻﲢﺐ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻻﻭﻻﻭﻻ ...ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﲑ. ﺇﻬﻧﺎ ﺍﻟﺪﻧﻴﺎ ..ﻻﻳﺘﻤﻊ ﺣﺒﻬﺎ ﻣﻊ ﺣﺐ ﺍﻵﺧﺮﺓ ﰲ ﻗﻠﺐ ﻭﺍﺣﺪ ﻟﺬﺍ ﺣﺬﺭﻧﺎ ﻣﻨﻬﺎ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺜﲑﺍ ،ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﺃﺧﺬ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﻨﻜﱯ ﻓﻘﺎﻝ :ﻛﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ .ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ :ﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼﺗﻨﺘﻈﺮ ﺍﻟﺼﺒﺎﺡ ﻭﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﻼ ﺗﺘﻨﻈﺮ ﺍﳌﺴﺎﺀ ﻭﺧﺬ ﻣﻦ ﺻﺤﺘﻚ ﳌﺮﺿﻚ ﻭﻣﻦ ﺣﻴﺎﺗﻚ ﳌﻮﺗﻚ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻗﺎﻝ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺍﻟﺪﻧﻴﺎ ﻗﻨﻄﺮﺓ ﻓﺎﻋﱪﻭﻫﺎ ﻭﻻﺗﻌﻤﺮﻭﻫﺎ .ﻭﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺍﻟﺴﺎﻋﺪﻱ ﻗﺎﻝ :ﻛﻨﺖ ﻣﻊ ﺍﻟﺮﻛﺐ ﺍﻟﺬﻳﻦ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﺍﻟﺴﺨﻠﺔ ﺍﳌﻴﺘﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺃﺗﺮﻭﻥ ﻫﺬﻩ ﻫﺎﻧﺖ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﺣﱴ ﺃﻟﻘﻮﻫﺎ ﻗﺎﻟﻮﺍ :ﻭﻣﻦ ﻫﻮﺍﻬﻧﺎ ﺃﻟﻘﻮﻫﺎ ﻳﺎﺭﺳﻮﻝ ﺍﷲ .ﻗﺎﻝ ﻓﺎﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻫﺬﻩ ﻋﻠﻰ ﺃﻫﻠﻬﺎ. ﻧﺄﺳﻰ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻣﻦ ﻣﻌﺸﺮ ..............ﲨﻌﺘﻬﻢ ﺍﻟﺪﻧﻴﺎ ﻓﻠﻢ ﻳﺘﻔﺮﻗﻮﺍ ﺃﻳﻦ ﺍﻷﻛﺎﺳﺮﺓ ﺍﳉﺒﺎﺑﺮﺓ ﺍﻷﱃ ..............ﻛﻨﺰﻭﺍ ﺍﻟﻜﻨﻮﺯ ﻓﻤﺎ ﺑﻘﲔ ﻭﻻﺑﻘﻮﺍ ﻣﻦ ﻛﻞ ﻣﻦ ﺿﺎﻕ ﺍﻟﻔﻀﺎﺀ ﲜﻴﺸﻪ ..............ﺣﱴ ﺛﻮﻯ ﻓﺤﻮﺍﻩ ﳊﺪ ﺿﻴﻖ ﻓﺎﳌﻮﺕ ﺁﺕ ﻭﺍﻟﻨﻔﻮﺱ ﻧﻔﺎﺋﺲ ...............ﻭﺍﳌﺴﺘﻐﺮ ﲟﺎ ﻟﺪﻳﻪ ﺍﻷﲪﻖ ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺣﺰﺑﻚ ﺍﳌﻔﻠﺤﲔ ﻭﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﳊﲔ ﺍﻟﺬﻳﻦ ﺃﻫﻠﺘﻬﻢ ﳋﺪﻣﺘﻚ ﻭﺟﻌﻠﺘﻬﻢ ﳑﻦ ﻗﺒﻠﺖ ﺃﻋﻤﺎﳍﻢ ﻭﺃﺻﻠﺤﺖ ﻧﻴﺎﻬﺗﻢ ﻭﺃﺣﺴﻨﺖ ﺁﺟﺎﳍﻢ ﻳﺎﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ. ) ( ١٠٤ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ ...ﺍﻻﻳﺔ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ -ﺗﻌﺎﱃ )-ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ ﺗﺘﻨﺰﻝ ﻋﻠﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﺃﻝ ﲣﺎﻓﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﺑﺸﺮﻭﺍ ﺑﺎﳉﻨﺔ ﺍﻟﱵ ﻛﻨﺘﻢ ﺗﻮﻋﺪﻭﻥ ،ﳓﻦ ﺃﻭﻟﻴﺎﺋﻜﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﰱ ﺍﻵﺧﺮﺓ ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬﻰ ﺃﻧﻔﺴﻜﻢ ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﻣﺎ ﺗﺪﻋﻮﻥ ،ﳔﻦ ﺃﻭﻟﻴﺎﺅﻛﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﰱ ﺍﻵﺧﺮﺓ ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﻣﺎ ﺗﺸﺘﻬﻰ ﺃﻧﻔﺴﻜﻢ ﻭﻟﻜﻢ ﻓﻴﻬﺎ ﻣﺎ ﺗﺪّﻋﻮﻥ( ﺳﻮﺭﺓ ﻓﺼﻠﺖ ).(٣٠ ﻳﻘﻮﻝ -ﺗﻌﺎﱃ ) -ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ( ﺃﻱ ﺃﺧﻠﺼﻮﺍ ﺍﻟﻌﻤﻞ ﷲ ﻭﻋﻤﻠﻮﺍ ﺑﻄﺎﻋﺔ ﺍﷲ -ﺗﻌﺎﱃ -ﻋﻠﻰ ﻣﺎ ﺷﺮﻉ ﳍﻢ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ. ﻓﻘﺎﻝ ﺃﺑﻮﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻫﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﺸﺮﻛﻮﺍ ﺑﺎﷲ ﺷﻴﺌﺎ).ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ( ﻓﻠﻢ ﻳﻠﺘﻔﺘﻮﺍ ﺇﱃ ﺇﻟﻪ ﻏﲑﻩ ﻭﻻ ﺇﱃ ﺭﺏ ﺳﻮﺍﻩ. ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ) :-ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ( ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ. ﻭﺗﻼ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﳌﻨﱪ ،ﰒ ﻗﺎﻝ :ﺍﺳﺘﻘﺎﻣﻮﺍ ﻭﺍﷲ ﺑﻄﺎﻋﺘﻪ ﻭﱂ ﻳﺮﻭﻏﻮﺍ ﺭﻭﻏﺎﻥ ﺍﻟﺜﻌﺎﻟﺐ. )ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ( ﻋﻠﻰ ﺃﺩﺍﺀ ﻓﺮﺍﺋﻀﻪ ﻭﺗﻌﻈﻴﻢ ﺷﻌﺎﺋﺮﻩ ﻣﻦ ﻏﲑ ﻬﺗﺎﻭﻥ ﻭﻻ ﺗﻜﺎﺳﻞ ﻷﻥ ﻫﺬﻩ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﳜﺎﺩﻋﻮﻥ ﺍﷲ ﻭﻫﻮ ﺧﺎﺩﻋﻬﻢ.
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺑﻴﻮﺕ ﺍﷲ ﻟﻘﺪ ﺃﺿﺎﻉ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺼﻼﺓ ﻓﻴﻬﺎ ﺇﻣﺎ ﺟﺤﻮﺩﺍ ﺃﻭ ﺍﺳﺘﻜﺒﺎﺭﺍ ﻭﻫﺬﺍ ﻛﻔﺮ ﺑﺎﷲ -ﺗﻌﺎﱃ .- ﻭﻫﻨﺎﻟﻚ ﻣﻦ ﺗﻮﺍﱏ ﰲ ﺃﺩﺍﺋﻬﺎ ﻳﺪﺧﻞ ﺍﻟﻮﻗﺖ ﰲ ﺍﻟﻮﻗﺖ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺼﻠﻰ ﰲ ﺑﻴﺘﻪ ،ﻭﻳﻮﻡ ﺃﻥ ﺟﺎﺀ ﺍﻟﺮﺟﻞ ﺍﻷﻋﻤﻰ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﻗﺎﻝ ﻟﻪ" :ﺑﻴﱵ ﺑﻌﻴﺪ ﻣﻦ ﺍﳌﺴﺠﺪ ﻭﺑﻴﲏ ﻭﺑﲔ ﺍﳌﺴﺠﺪ ﻭﺍﺩﻱ ﻓﻴﻪ ﻫﻮﺍﻡ ﻓﻬﻞ ﱄ ﺭﺧﺼﺔ ﺃﻥﺃﺻﻠﻲ ﰲ ﺑﻴﱵ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :-ﺃﺗﺴﻤﻊ ﺍﻟﻨﺪﺍﺀ؟ ﻓﻘﺎﻝ ﻟﻪ ﻧﻌﻢ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﺟﺐ ﻓﺈﱐ ﻻ ﺃﺟﺪ ﻟﻚ ﺭﺧﺼﺔ". ﻭﻟﻘﺪ ﻫﻢ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻥ ﳛﺮﻕ ﻣﻨﺎﺯﻝ ﺍﻟﺬﻳﻦ ﻻ ﻳﺄﺗﻮﻥ ﺇﱃ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ. ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ " : -ﻭﻟﻮ ﺻﻠﻴﺘﻢ ﰲ ﺑﻴﻮﺗﻜﻢ ﻛﻤﺎ ﻳﺼﻠﻰ ﻫﺬﺍ ﺍﳌﻨﺎﻓﻖ ﻟﺘﺮﻛﺘﻢ ﺳﻨﺔ ﻧﺒﻴﻜﻢ ﻭﻟﻮ ﺗﺮﻛﺘﻢ ﺳﻨﺔ ﻧﺒﻴﻜﻢ ﻟﻀﻠﻠﺘﻢ". ﻭﻛﺎﻥ ﺍﳊﺴﻦ ﻳﻘﻮﻝ) :ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺭﺑﻨﺎ ﻓﺎﺭﺯﻗﻨﺎ ﺍﻻﺳﺘﻘﺎﻣﺔ(. )ﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﺍﷲ( ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ :ﺍﺧﻠﺼﻮﺍ ﻟﻪ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻤﻞ .ﻭﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻓﻘﺎﻝ: "ﻣﺮﱐ ﺑﺄﻣﺮ ﰲ ﺍﻹﺳﻼﻡ ﻻ ﺃﺳﺄﻝ ﻋﻨﻪ ﺃﺣﺪﺍ ﺑﻌﺪﻙ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) -ﻗﻞ ﺁﻣﻨﺖ ﺑﺎﷲ ﰒ ﺍﺳﺘﻘﻢ( ﻗﻠﺖ ﻓﻤﺎ ﺃﺗﻘﻰ؟ ﺃﻭﻣﺄ ﺇﱃ ﻟﺴﺎﻧﻪ( ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ. ﺃﺣﺒﱵ ﰲ ﺍﷲ ﻣﺎ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﰲ ﺣﻖ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﺃﻭ ﻣﺎ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ؟ ﺇﻥ ﺍﻟﻔﺮﺩ ﻣﻄﺎﻟﺐ ﺃﻭ ﻣﻠﺰﻡ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ ﰲ ﻧﻔﺴﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺭﺑﻪ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻷﻧﻚ ﻣﺎ ﺧﻠﻘﺖ ﺇﻻ ﷲ ،ﻭﺃﻧﺖ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ ﻓﻼ ﺗﻨﻔﻌﻪ ﻃﺎﻋﺘﻚ ﻭﻻ ﺗﻀﺮﻩ ﻣﻌﺼﻴﺘﻚ ﻓﺎﻟﻜﻞ ﻟﻚ ﻭﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ،ﻓﺄﻥ ﻋﻤﻠﺖ ﺧﲑﺍ ﻓﺰﺕ ﻭﳒﻮﺕ ﻣﻦ ﻗﺒﻀﺔ ﺍﷲ ﻭﺍﻥ ﻋﻤﻠﺖ ﺷﺮﺍ ﺧﺴﺮﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺫﻟﻚ ﻫﻮ ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ .ﻓﺎ ﻟﻔﺮﺩ ﻣﻄﺎﻟﺐ ﺃﻥ ﻳﻘﻴﻢ ﺍﻟﺪﻳﻦ ﰲ ﻧﻔﺴﻪ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳍﻮﺟﺎﺀ ﻭﺍﻟﺘﺸﺪﻕ ﻭﺍﻟﺘﻨﻄﻊ ﺑﺪﻳﻦ ﺍﷲ ،ﻭﺍﺠﻤﻟﺎﻣﻠﺔ ﺑﺸﺮﻉ ﺍﷲ .ﻭﻫﺬﺍ ﻣﻔﻬﻮﻡ ﺷﺎﻣﻞ ﻟﻼﺳﺘﻘﺎﻣﺔ ﺍﻟﱵ ﺃﻣﺮ ﻬﺑﺎ ﺍﷲ -ﺗﻌﺎﱃ .- ﻭﻟﻜﻦ ﻭﺟﻮﺩ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻣﻊ ﺃﻫﻞ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ،ﻭﺃﻫﻞ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻔﻼﺡ ،ﻭﺃﻫﻞ ﺍﳌﺴﺠﺪ ﻭﺍﻟﻘﺮﺁﻥ ﻓﻬﺬﺍ ﺃﻣﺮ ﻋﻈﻴﻢ ﻭﻋﻮﻥ ﻛﺮﱘ ﻟﻺﻧﺴﺎﻥ ﻓﺈﺫﺍ ﻧﺴﻰ ﺫﻛﺮﻭﻩ ،ﻭﺇﺫﺍ ﺟﻬﻞ ﺷﻴﺌﺎ ﻋﻠﻤﻮﻩ ،ﻗﺎﻝ -ﺗﻌﺎﱃ ) :-ﺗﺘﻨﺰﻝ ﻋﻠﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ( ﻋﻨﺪ ﺍﳌﻮﺕ ﻗﺎﺋﻠﲔ ﳍﻢ )ﺃﻻ ﲣﺎﻓﻮﺍ( ﺃﻱ ﳑﺎ ﺗﻘﺪﻣﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺃﻣﺮ ﺍﻵﺧﺮﺓ )ﻭﻻ ﲢﺰﻧﻮﺍ( ﳑﺎ ﺧﻠﻔﺘﻤﻮﻩ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﻫﻞ ﻭﻣﺎﻝ ﺃﻭ ﺩﻳﻦ ﻓﺎﻥ ﳔﻠﻔﻜﻢ ﻓﻴﻪ )ﻭﺃﺑﺸﺮﻭﺍ ﺑﺎﳉﻨﺔ ﺍﻟﱵ ﻛﻨﺘﻢ ﺗﻮﻋﺪﻭﻥ( ﻓﻴﺒﺸﺮﻭﻬﻧﻢ ﺑﺬﻫﺎﺏ ﺍﻟﺸﺮ ﻭﺣﺼﻮﻝ ﺍﳋﲑ ﻭﻫﺬﻩ ﳊﻈﺎﺕ ﻋﻈﻴﻤﺔ ﳊﻈﺎﺕ ﺣﺎﲰﺔ ،ﳊﻈﺎﺕ ﻗﺎﺿﻴﺔ ،ﳊﻈﺎﺕ ﻓﺎﺻﻠﺔ ﻋﺎﺷﻬﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﻫﺬﺍ ﻫﻮ ﻋﻤﺮﻭ ﺍﺑﻦ ﺍﻟﻌﺎﺹ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻳﺼﻔﻬﺎ ﻳﻮﻡ ﺃﻥ ﺣﻠﺖ ﺑﻪ ﺳﻜﺮﺓ ﺍﳌﻮﺕ ﻓﻘﺎﻝ"ﻓﻜﺄﻥ ﻋﻠﻰ ﻛﺘﻔﻲ ﺟﺒﻞ ﺭﺑﻮﺓ ﻭﻛﺄﻥ ﰲ ﺟﻮﰲ ﺷﻮﻛﺔ ﻋﻮﺗﺞ ،ﻭﻛﺄﻥ ﺭﻭﺣﻲ ﲣﺮﺝ ﻣﻦ ﺛﻘﺐ ﺇﺑﺮﺓ ،ﻭﻛﺄﻥ ﺍﻟﺴﻤﺎﺀ ﺃﻃﺒﻘﺖ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺃﻧﻞ ﺑﻴﻨﻬﺎ". ﻓﻼ ﺧﻼﺹ ﻟﻺﻧﺴﺎﻥ ﻭﻻ ﻣﻨﺠﻰ ﻟﻪ ﺇﻻ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺩﻳﻦ ﺍﷲ ،ﻓﻨﺴﺄﻝ ﺍﷲ -ﺗﻌﺎﱃ -ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﳌﺴﺘﻘﻴﻤﲔ ﻋﻠﻰ ﺷﺮﻋﻪ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٠٥ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧﻠﻘﺖ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ) :ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧُﻠﻘﺖ( )ﺍﻟﻐﺎﺷﻴﺔ (١٧ :ﻭﺗﺄﻣﻞ ﰲ ﺑﺪﻳﻊ ﺧﻠﻖ ﺍﻹﺑﻞ ﻭﻛﻴﻒ ﺳﻮﺍﻫﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻴﺄﻫﺎ ﻷﺩﺍﺀ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﳍﺎ ،ﻟﻘﺪ ﺃﻋﻄﻰ ﺍﷲ ﺍﻹﺑﻞ ﺍﻟﺼﻮﺭﺓ ﺍﳋﻠﻘﻴﺔ ﺍﻟﱵ ﺗﻼﺋﻢ ﻋﻴﺸﺘﻪ ﻭﺃﺳﻔﺎﺭﻩ ﺍﻟﻄﻮﻳﻠﺔ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ،ﻓﻠﻬﺬﺍ ﺧُﻠﻖ ﺍﳉﻤﻞ ﺑﺮﻗﺒﺔ ﻃﻮﻳﻠﺔ ﺗُﻌﻠﻲ ﺭﺃﺳﻪ ﻭﺗﻨﺄﻯ ﺑﻌﻴﻨﻴﻪ ﻋﻦ ﻏﺒﺎﺭ ﺍﻟﺮﻣﺎﻝ ،ﻛﻤﺎ ﻣُﻨﺢ ﺷﻔﺔ ﻣﺸﻘﻮﻗﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﻬﺑﺎ ﺃﺷﻮﺍﻙ
ﺍﻟﺒﻮﺍﺩﻱ ﺩﻭﻥ ﺃﻥ ﺗﺆﺫﻳﻪ ،ﻭﺃﻋﻄﻰ ﺳﻨﺎﻣﹰﺎ ﳜﺘﺰﻥ ﻓﻴﻪ ﺍﻟﺪﻫﻦ ﺇﻥ ﺃﻋﻮﺯﻩ ﺍﻟﻄﻌﺎﻡ ﻳﻮﻣﹰﺎ ﰲ ﺍﻟﺼﺤﺎﺭﻱ ﺍﻟﻘﺎﺣﻠﺔ ،ﻭﱂ ﺗﻨﺘﻪ ﺭﺟﻠﻪ ﲝﺎﻓﺮ ﻳﻐﻮﺹ ﰲ ﺍﻟﺮﻣﺎﻝ ﻛﺤﻮﺍﻓﺮ ﺍﳋﻴﻞ ﻭﺍﻟﺒﻐﺎﻝ ﻭﺍﳊﻤﲑ ﺑﻞ ﺍﻧﺘﻬﺖ ﲞﻒ ﻳﻘﺪﺭ ﺑﻪ ﻋﻠﻰ ﺍﺟﺘﻴﺎﺯ ﺍﻟﺮﻣﺎﻝ ﺩﻭﻥ ﺃﻥ ﻳﺴﻮﺥ ﻓﻴﻬﺎ ،ﻭﳍﺬﺍ ﲰﻮﻩ ﺳﻔﻴﻨﺔ ﺍﻟﺼﺤﺮﺍﺀ· ﱂ ﳛﻆ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﻬﺑﺬﻩ ﺍﻹﺷﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﺪﺑﺮﺓ ﺍﻟﱵ ﺗﻮﺟﻪ ﻧﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺧﻠﻖ ﺍﻹﺑﻞ ﻭﺗﻔﺮﺩﻫﺎ ﲟﺰﺍﻳﺎ ﺧﺎﺻﺔ ﳚﺐ ﺃﻥ ﻳﺘﻔﻜﺮ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺘﻌﻠﻢ ﻣﻨﻬﺎ ﻭﻳﺴﺘﻔﻴﺪ ﻬﺑﺎ ،ﻓﻬﻲ ﺗﺆﺩﻱ ﺩﻭﺭﹰﺍ ﺍﻗﺘﺼﺎﺩﻳﹰﺎ ﻭﺍﺟﺘﻤﺎﻋﻴﹰﺎ ﻣﻬﻤﹰﺎ ﺿﻤﻦ ﺍﻟﻨﻈﻢ ﺍﻟﺮﻋﻮﻳﺔ ﻭﺍﻟﺰﺭﺍﻋﻴﺔ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﳉﺎﻓﺔ ﻭﺷﺒﺔ ﺍﳉﺎﻓﺔ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻷﻓﺮﻳﻘﻴﺔ ﻭﺍﻵﺳﻴﻮﻳﺔ· ﻣﺎ ﻻ ﻧﻌﺮﻓﻪ ﻋﻦ ﺍﻹﺑﻞ ﺍﳉﻤﻞ ﺣﻴﻮﺍﻥ ﻭﺩﻳﻊ ﺳﻬﻞ ﺍﻹﻧﻘﻴﺎﺩ ،ﺻﺒﻮﺭ ﻋﻨﺪ ﺍﳌﺮﺽ ،ﻳﺴﺘﺤﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻄﻴﺒﺔ ﻭﻳﺴﺘﺠﻴﺐ ﻟﻠﻤﺪﺍﻋﺒﺔ ،ﻟﻜﻨﻪ ﻳﺴﺘﻮﺣﺶ ﺇﺫﺍ ﺃﳘﻞ ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﳚﺐ ﺍﳊﺬﺭ ﻣﻨﻪ· ﻭﺍﻹﺑﻞ ﺳﺮﻳﻌﺔ ﺍﻟﻐﻀﺐ ﻣﺘﻘﻠﺒﺔ ﺍﳌﺰﺍﺝ ﻭﻋﻨﺪ ﺍﺳﺘﺜﺎﺭﻬﺗﺎ ﲣﺮﺝ ﺃﺻﻮﺍﺗﹰﺎ ﺗﺸﺒﻪ ﺍﻟﺰﳎﺮﺓ ﻭﻗﺪ ﺗﻌﺾ ﺃﺣﻴﺎﻧﹰﺎ· ﻭﻣﻦ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﺍﻟﱵ ﺗﺘﻤﺘﻊ ﻬﺑﺎ ﺍﻹﺑﻞ ﺃﻬﻧﺎ ﻧﺎﺩﺭﹰﺍ ﻣﺎ ﺗﻠﺠﺄ ﻟﻌﻤﻠﻴﺔ ﺍﻻﻧﺘﻘﺎﻡ ﰲ ﺣﺎﻟﺔ ﺳﻮﺀ ﻣﻌﺎﻣﻠﺘﻬﺎ ﺃﻭ ﻇﻠﻤﻬﺎ ،ﻭﺇﺫﺍ ﻣﺎ ﻧﻮﻯ ﻼ ﻭﺃﻋﺰ ﹰﻻ ﻣﻦ ﺍﻟﺴﻼﺡ ،ﻭﻳﺘﺨﺬ ﺍﳉﻤﻞ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡ ﻓﺈﻧﻪ ﳜﻄﻂ ﻭﻳﺮﺗﺐ ﻟﺬﻟﻚ ﺟﻴﺪﹰﺍ· ﻓﻬﻮ ﻳﻬﺎﺟﻢ ﺍﻟﺸﺨﺺ ﺇﺫﺍ ﻛﺎﻥ ﻏﺎﻓ ﹰ ﺍﳉﻤﻞ ﻛﻞ ﺃﺳﻠﺤﺘﻪ ﻣﻦ ﻋﺾ ﻭﺿﺮﺏ ﺍﻷﺭﺟﻞ ﻭﻗﺪ ﻳﻘﺬﻑ ﺑﺎﻟﺸﺨﺺ ﺇﺫﺍ ﻛﺎﻥ ﺭﺍﻛﺒﹰﺎ ﻋﻠﻰ ﻇﻬﺮﻩ ﻭﻳﺮﻣﻴﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻳﱪﻙ ﻋﻠﻴﻪ ﻭﻟﺬﻟﻚ ﻗﻴﻞ > ﺃﺣﻘﺪ ﻣﻦ ﲨﻞ<· ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﺃﻧﻪ ﺫﻛﻲ ﻓﻬﻮ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺮﻑ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺷﺮﺏ ﻣﻨﻬﺎ ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻛﺬﻟﻚ ﻳﻌﺮﻑ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﺴﻠﻜﻬﺎ ﻭﻟﻮ ﻟﻠﻤﺮﺓ ﺍﻷﻭﱃ ﺣﱴ ﺇﻥ ﺍﻟﺮﻋﺎﺓ ﺇﺫﺍ ﱂ ﻳﻌﺮﻓﻮﺍ ﺍﻟﻄﺮﻳﻖ ﻭﺿﻠﻮﺍ ﰲ ﺍﻟﺼﺤﺎﺭﻱ ﺍﳌﻬﻠﻜﺔ ،ﻓﺈﻬﻧﻢ ﻳﺘﺮﻛﻮﻥ ﺇﺑﻠﻬﻢ ﺗﺴﲑ ﻟﻮﺣﺪﻫﺎ ﺩﻭﻥ ﺃﻥ ﻳﺮﻏﻤﻮﻫﺎ ﻋﻠﻰ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺟﻬﺔ ﻣﻌﻴﻨﺔ ﻓﺘﺪﳍﻢ ﺇﱃ ﻣﻀﺎﺭﻬﺑﻢ· ﻛﻤﺎ ﺃﻥ ﺍﻹﺑﻞ ﺗﺴﺘﻄﻴﻊ ﻣﻌﺮﻓﺔ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺳﺘﻬﻄﻞ ﺍﻷﻣﻄﺎﺭ ﻋﻠﻴﻬﺎ ﻣﻦ ﺭﺍﺋﺤﺔ ﺍﻟﺮﻃﻮﺑﺔ ﻓﺘﺘﺠﻪ ﺇﻟﻴﻬﺎ· ﻭﻣﻦ ﺫﻛﺎﺀ ﺍﳉﻤﻞ ﺃﻧﻪ ﻳﻌﺮﻑ ﻣﻜﺎﻥ ﻭﻻﺩﺗﻪ ﺑﻜﻞ ﺩﻗﺔ ﺣﱴ ﻟﻮ ﻣﺮﺕ ﺳﻨﲔ ﻃﻮﻳﻠﺔ ﻭﻫﻮ ﳛﺐ ﻣﻮﻃﻦ ﻭﻻﺩﺗﻪ ﻭﳛﻦ ﺇﻟﻴﻪ ﺩﺍﺋﻤﺎﹰ· ﻓﺴﺒﺤﺎﻥ ﻣﻦ ﺃﳍﻤﻪ ﺫﻟﻚ· ﻭﺳﺒﺤﺎﻥ ﻣﻦ ﻗﺎﻝ ) :ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧﻠﻘﺖ(· ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٠٦ﺃﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻹﺑﻞ ﻛﻴﻒ ﺧﻠﻘﺖ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻋﻼﺝ ﺍﻟﺴﺮﻃﺎﻥ ﺑﺄﻟﺒﺎﻥ ﻭﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ ﺤﻘﹸﻮﺍ ﹺﺑﺮَﺍﻋِﻴ ِﻪ َﻳ ْﻌﻨﹺﻲ ﺲ َﺭ ﺿِﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ >ﹶﺃﻥﱠ ﻧَﺎﺳًﺎ ﺍﺟْﺘَﻮَﻭْﺍ ﻓِﻲ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﹶﻓﹶﺄ َﻣ َﺮﻫُﻢُ ﺍﻟﻨﱠﹺﺒﻲﱡ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﺃ ﹾﻥ َﻳ ﹾﻠ َ َﻋ ْﻦ ﹶﺃَﻧ ﹴ ﺖ ﺃﹶﺑْﺪَﺍﻧُﻬُﻢْ ﹶﻓ ﹶﻘَﺘﻠﹸﻮﺍ ﺍﻟﺮﱠﺍ ِﻋ َﻲ ﺤ ْ ﺻﹶﻠ َ ﺸ ﹺﺮﺑُﻮﺍ ِﻣ ْﻦ ﹶﺃ ﹾﻟﺒَﺎﹺﻧﻬَﺎ ﻭَﺃﹶﺑْﻮَﺍﻟِﻬَﺎ َﺣﺘﱠﻰ َ ﺤﻘﹸﻮﺍ ﹺﺑﺮَﺍﻋِﻴ ِﻪ ﹶﻓ َ ﺍﻹﺑﻞ ﹶﻓَﻴﺸْ َﺮﺑُﻮﺍ ِﻣ ْﻦ ﹶﺃ ﹾﻟﺒَﺎﹺﻧﻬَﺎ َﻭﹶﺃ ْﺑﻮَﺍِﻟﻬَﺎ ﹶﻓﹶﻠ ِ ﺚ ﻓِﻲ ﹶﻃﹶﻠﹺﺒ ﹺﻬ ْﻢ ﹶﻓﺠﹺﻲ َﺀ ﹺﺑ ﹺﻬ ْﻢ ﹶﻓ ﹶﻘ ﹶﻄ َﻊ ﹶﺃﻳْ ِﺪَﻳﻬُﻢْ َﻭﹶﺃ ْﺭﺟُﹶﻠ ُﻬ ْﻢ َﻭ َﺳ َﻤ َﺮ ﹶﺃ ْﻋﻴَُﻨﻬُ ْﻢ<· ﻭَﺳَﺎﻗﹸﻮﺍ ﺍﻹﺑ ﹶﻞ ﹶﻓَﺒﹶﻠ ﹶﻎ ﺍﻟﻨﱠﹺﺒﻲﱠ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﻓَﺒ َﻌ ﹶ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎﻝ ﺍﻟﻘﺰﺍﺯ ﺍﺟﺘﻮﻭﺍ ﺃﻱ ﱂ ﻳﻮﺍﻓﻘﻬﻢ ﻃﻌﺎﻣﻬﺎ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺩﺍﺀ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻮﺑﺎﺀ ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺍﺳﺘﻮﲬﻮﺍ ﻗﺎﻝ ﻭﻫﻮ ﲟﻌﻨﺎﻩ ﻭﻗﺎﻝ ﻏﲑﻩ ﺩﺍﺀ ﻳﺼﻴﺐ ﺍﳉﻮﻑ ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﰊ ﻋﻮﺍﻧﺔ ﻋﻦ ﺃﻧﺲ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻓﻌﻈﻤﺖ ﺑﻄﻮﻬﻧﻢ·
ﻭﰲ ﺍﻷﺛﺮ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻭﺭﺩﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻮﻱ ﻭﺍﳌﻨﻬﻞ ﺍﻟﺮﻭﻱ ﻳﻘﻮﻝ :ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﺩﻭﺍﺀ ﻟﻠﺪﺍﺀ ﺍﻟﺬﻱ ﻻ ﺩﻭﺍﺀ ﻟﻪ ،ﻭﺍﻟﺬﻱ ﺃﻋﻴﺎ ﺍﻷﻃﺒﺎﺀ ﺃﻥ ﻳﺪﺍﻭﻭﻩ :ﺍﻟﻌﻨﺐ ،ﻭﻟﱭ ﺍﻟﻠﻘﺎﺡ ،ﻭﻗﺼﺐ ﺍﻟﺴﻜﺮ ،ﻭﻟﻮﻻ ﻗﺼﺐ ﺍﻟﺴﻜﺮ ﻣﺎ ﺖ ﲟﺼﺮ· ﺃﻗﻤ ُ ﻳﺬﻛﺮ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻃﺮﻳﻖ ﺍﳍﺪﺍﻳﺔ ﰲ ﺩﺭﺀ ﳐﺎﻃﺮ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺃﻧﻪ ﺃﺧﱪ ﻋﻦ ﻧﻔﺮ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﻋﺎﳉﻮﺍ ﺃﺭﺑﻌﺔ ﺃﺷﺨﺎﺹ ﻣﺼﺎﺑﲔ ﺑﺴﺮﻃﺎﻥ ﺍﻟﺪﻡ ﻭﻗﺪ ﺃﺗﻮﺍ ﺑﺒﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﻣﻦ ﻟﻨﺪﻥ ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﻣﺎ ﻳﺄﺳﻮﺍ ﻣﻦ ﻋﻼﺟﻬﻢ ﻭﻓﻘﺪﻭﺍ ﺍﻷﻣﻞ ﺑﺎﻟﺸﻔﺎﺀ ﻭﺣﻜﻢ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﺑﻨﻬﺎﻳﺔ ﺍﳌﻮﺕ ﻷﻧﻪ ﺳﺮﻃﺎﻥ ﺍﻟﺪﻡ ،ﻭﻟﻜﻦ ﻋﻨﺎﻳﺔ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻓﻮﻕ ﺗﺼﻮﺭ ﺍﻟﺒﺸﺮ ﻭﻓﻮﻕ ﻛﻞ ﺷﻲﺀ، ﻓﺠﺎﺀﻭﺍ ﻬﺑﺆﻻﺀ ﺍﻟﻨﻔﺮ ﺇﱃ ﺑﻌﺾ ﺭﻋﺎﺓ ﺍﻹﺑﻞ ﻭﺧﺼﺼﻮﺍ ﳍﻢ ﻣﻜﺎﻧﹰﺎ ﰲ ﺧﻴﺎﻡ ﻭﺃﲪﻮﻫﻢ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻣﺪﺓ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﺛﹸﻢ ﻛﺎﻥ ﻃﻌﺎﻣﻬﻢ ﻭﻋﻼﺟﻬﻢ ﺣﻠﻴﺐ ﺍﻹﺑﻞ ﻣﻊ ﺷﻲﺀ ﻣﻦ ﺑﻮﳍﺎ ﻭﲞﺎﺻﺔ ﺍﻟﻨﺎﻗﺔ ﺍﻟﺒﻜﺮ ﻷﻬﻧﺎ ﺃﻧﻔﻊ ﻭﺃﺳﺮﻉ ﻟﻠﻌﻼﺝ ﻭﺣﻠﻴﺒﻬﺎ ﺃﻗﻮﻯ ﻭﺧﺼﻮﺻﹰﺎ ﻣﻦ ﺭﻋﺖ ﻣﻦ ﺍﳊﻤﺾ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺒﺎﺗﺎﺕ ﺍﻟﱪﻳﺔ ﻭﻗﺪ ﺷﻔﻮﺍ ﲤﺎﻣﺎ ﻭﺃﺻﺒﺢ ﺃﺣﺪﻫﻢ ﻛﺄﻧﻪ ﰲ ﻗﻤﺔ ﺍﻟﺸﺒﺎﺏ ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﺃ·ﻫـ· ﻭﺗﻮﺟﺪ ﻇﺎﻫﺮﺓ ﻣﺪﻫﺸﺔ ﰲ ﺣﻠﻴﺐ ﺍﻟﻨﻮﻕ ،ﺣﻴﺚ ﻟﻮﺣﻆ ﺃﻥ ﻧﺴﺒﺔ ﺍﳌﺎﺀ ﰲ ﺗﺮﻛﻴﺐ ﺣﻠﻴﺒﻬﺎ ﰲ ﺣﺎﻝ ﺗﻮﺍﻓﺮ ﻣﺎﺀ ﺍﻟﺸﺮﺏ ﻫﻲ ،% ٨٦ﻭﰲ ﺣﺎﻝ ﻧﺪﺭﺓ ﺍﳌﺎﺀ ﺗﺼﺒﺢ ،%٩١ﺃﻱ ﺃﻥ ﺍﻟﻨﻮﻕ ﺗﻔﺮﺯ ﻣﺎ ًﺀ ﺃﻛﺜﺮ ﻟﻮﻟﻴﺪﻫﺎ ﰲ ﺃﺛﻨﺎﺀ ﺷﺢ ﺍﳌﻴﺎﻩ ﻭﺑﺎﻟﺘﺎﱄ ﺗﻮﻓﺮ ﻟﻪ ﺍﻟﺴﻮﺍﺋﻞ ﺍﻟﻼﺯﻣﺔ ﲢﺖ ﻇﺮﻭﻑ ﺍﳉﻔﺎﻑ· ﻭﺑﻮﻝ ﺍﻹﺑﻞ ﻳﺴﻤﻴﻪ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ >ﺍﻟ َﻮﺯَﺭ< ،ﻭﻃﺮﻳﻘﺔ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺑﺄﻥ ﻳﺆﺧﺬ ﻣﻘﺪﺍﺭ ﻓﻨﺠﺎﻥ ﻗﻬﻮﺓ ﺃﻱ ﻣﺎ ﻳﻌﺎﺩﻝ ﳓﻮ ﺛﻼﺛﺔ ﻣﻼﻋﻖ ﻃﻌﺎﻡ ﻣﻦ ﺑﻮﻝ ﺍﻟﻨﺎﻗﺔ ﻭﻳﻔﻀﻞ ﺃﻥ ﺗﻜﻮﻥ ﺑﻜﺮﹰﺍ ﻭﺗﺮﻋﻰ ﰲ ﺍﻟﱪ ﰒ ﳜﻠﻂ ﻣﻊ ﻛﺄﺱ ﻣﻦ ﺣﻠﻴﺐ ﺍﻟﻨﺎﻗﺔ ﻭﻳﺸﺮﺏ ﻋﻠﻰ ﺍﻟﺮﻳﻖ· ﻭﺍﺳﺘﺨﺪﻣﺘﻪ ﺑﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ ﳌﻌﺎﳉﺔ ﺍﻟﻀﻌﻒ ﺍﳉﻨﺴﻲ ﺣﻴﺚ ﻛﺎﻥ ﻳﺘﻨﺎﻭﻟﻪ ﺍﻟﺸﺨﺺ ﻋﺪﺓ ﻣﺮﺍﺕ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺣﻠﻴﺐ ﺍﻹﺑﻞ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻨﻤﻴﺔ ﺍﻟﻌﻈﺎﻡ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ ﻭﻳﻘﻮﻱ ﻋﻀﻠﺔ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺬﺍﺕ ،ﻭﻟﺬﻟﻚ ﺗﺼﺒﺢ ﻗﺎﻣﺔ ﺍﻟﺮﺟﻞ ﻃﻮﻳﻠﺔ ﻭﻣﻨﻜﺒﻪ ﻋﺮﻳﺾ ﻭﺟﺴﻤﻪ ﻗﻮﻱ ﺇﺫﺍ ﺷﺮﺏ ﻛﻤﻴﺎﺕ ﻛﺒﲑﺓ ﻣﻦ ﺣﻠﻴﺐ ﺍﻟﻨﻮﻕ ﰲ ﺻﻐﺮﻩ· ﻭﺍﺳﺘﺨﺪﻣﺖ ﺃﺑﻮﺍﻝ ﺍﻹﺑﻞ ﻭﲞﺎﺻﺔ ﺑﻮﻝ ﺍﻟﻨﺎﻗﺔ ﺍﻟﺒﻜﺮ ﻛﻤﺎﺩﺓ ﻣﻄﻬﺮﺓ ﻟﻐﺴﻞ ﺍﳉﺮﻭﺡ ﻭﺍﻟﻘﺮﻭﺡ ﻭﻟﻨﻤﻮ ﺍﻟﺸﻌﺮ ﻭﺗﻘﻮﻳﺘﻪ ﻭﺗﻜﺎﺛﺮﻩ ﻭﻣﻨﻊ ﺗﺴﺎﻗﻄﻪ ،ﻭﻛﺬﻟﻚ ﳌﻌﺎﳉﺔ ﻣﺮﺽ ﺍﻟﻘﺮﻉ ﻭﺍﻟﻘﺸﺮﺓ ،ﻭﻳﻘﺎﻝ :ﺇﻥ ﰲ ﺩﻣﺎﺀ ﺍﻹﺑﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺷﻔﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺽ ﺍﳋﺒﻴﺜﺔ ﻭ ﻗﻴﻞ ﺍﻥ ﺣﻠﻴﺐ ﺍﻹﺑﻞ ﳛﻤﻲ ﺍﻟﻠﺜﺔ ﻭﻳﻘﻮﻱ ﺍﻷﺳﻨﺎﻥ ﻧﻈﺮﺍ ﻻﺣﺘﻮﺍﺋﻪ ﻋﻠﻰ ﻛﻤﻴﺔ ﻛﺒﲑﺓ ﻣﻦ ﻓﻴﺘﺎﻣﲔ >ﺝ< ﻭﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺮﻣﻴﻢ ﺧﻼﻳﺎ ﺍﳉﺴﻢ ﻷﻥ ﻧﻮﻋﻴﺔ ﺍﻟﱪﻭﺗﲔ ﻓﻴﻪ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻨﺸﻴﻂ ﺧﻼﻳﺎ ﺍﳉﺴﻢ ﺍﳌﺨﺘﻠﻔﺔ، ﻭﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ ﳛﺎﻓﻆ ﺣﻠﻴﺐ ﺍﻹﺑﻞ ﻋﻠﻰ ﺍﻟﺼﺤﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻺﻧﺴﺎﻥ· ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) (١٠٧ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ ﺳﻮﺭﺓ ﱂ ﻳُﺮ ﻣﺜﻠﻬﺎ ﻛﻤﺎ ﻋﱪ ﻋﻦ ﺫﻟﻚ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻫﻲ ﻭﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﺗﻠﻴﻬﺎ"ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ" ﻓ َﻌ ْﻦ ﻋُ ﹾﻘَﺒ ﹶﺔ ْﺑ ﹺﻦ ﻋَﺎ ِﻣ ﹴﺮ ﻗﹶﺎﻝ: ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﹶﻟ ﹶﻘ ْﺪ ﺃﹸ ْﻧ ﹺﺰ ﹶﻝ َﻋﹶﻠﻲﱠ ﺁﻳَﺎﺕٌ ﹶﻟ ْﻢ ﹶﺃ َﺭ ﹶﺃ ْﻭ ﹶﻟ ْﻢ ﻳُ َﺮ ِﻣ ﹾﺜﹶﻠﻬُﻦﱠ َﻳ ْﻌﻨﹺﻲ ﺍﻟﹾﻤُ َﻌﻮﱢ ﹶﺫَﺗﻴْ ﹺﻦ" ١ﻭﺣﻴﺚ ﻣﺪﺣﻬﺎ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻬﺑﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ؛ ﻓﻤﻌﲎ ﺫﻟﻚ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﻛﻨﻮﺯ ﺿﺨﻤﺔ ،ﻭﺫﺧﺎﺋﺮ ﺣﻴﺔ ،ﻭﺃﺳﻠﺤﺔ ﻗﻮﻳﺔ ،ﰲ ﻣﻮﺍﺟﻬﺔ ﺷﺮﻭﺭ ﺍﳊﻴﺎﺓ ﻭﻣﺼﺎﻋﺒﻬﺎ ﻭﺷﺪﺍﺋﺪﻫﺎ ﻭﺍﻟﻜﺎﺋﺪﻳﻦ ﻓﻴﻬﺎ ،ﻭﺍﳌﺎﻛﺮﻳﻦ ،ﻭﺍﳊﺎﺳﺪﻳﻦ ،ﻭﺍﻟﺴﺤﺮﺓ ﺍﳌﺸﻌﻮﺫﻳﻦ ﺍﻟﺪﺟﺎﻟﲔ، ﻳﻌﲏ ﺫﻟﻚ :ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﺃﺧﻄﺎﺭ ﻛﺒﲑﺓ ﺗﺆﺛﺮ ﰲ ﻣﺴﲑﺓ ﺍﳊﻴﺎﺓ ،ﻭﺗﻨﻌﻜﺲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﻴﺚ ﺗﺆﺩﻱ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺍﻟﱵ
ﺫﹸﻛﺮﺕ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﺇﱃ ﺍﻟﻮﻓﺎﺓ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ،ﻭﺍﳉﻨﻮﻥ ﻭﻓﻘﺪﺍﻥ ﺍﻟﺬﺍﻛﺮﺓ ﻭﺣﺎﻻﺕ ﺻﺮﻉ ﰲ ﺃﺣﻴﺎ ٍﻥ ﺃﺧﺮﻯ، ﻓﻬﻲ ﻭﺃﺧﺘﻬﺎ)ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ( ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﺗﺬﻛﺮ ﺍﻟﺪﺍﺀ ﻭﺍﻟﺪﻭﺍﺀ ..ﻭﻛﺎﻥ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻳﻮﻟﻴﻬﻤﺎ ﻋﻨﺎﻳﺔ ﺖ ﺧﺎﺻﺔ؛ ﻓ َﻌ ْﻦ ﹶﺃﺑﹺﻲ َﺳﻌِﻴ ٍﺪ ﻗﹶﺎ ﹶﻝ" :ﻛﹶﺎ ﹶﻥ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻳَﺘ َﻌﻮﱠﺫﹸ ِﻣ ْﻦ ﺍﹾﻟ ﺠَﺎﻥﱢ َﻭ َﻋ ْﻴ ﹺﻦ ﺍﹾﻟﹺﺈْﻧﺴَﺎ ِﻥ َﺣﺘﱠﻰ َﻧ َﺰﹶﻟ ْ ﺍﻟﹾﻤُ َﻌﻮﱢ ﹶﺫَﺗﺎ ِﻥ ﹶﻓﹶﻠﻤﱠﺎ ﻧَﺰَﻟﹶﺘَﺎ ﹶﺃ َﺧ ﹶﺬ ﺑﹺﻬﹺﻤَﺎ َﻭَﺗ َﺮ َﻙ ﻣَﺎ ِﺳﻮَﺍ ُﻫﻤَﺎ" " ٢ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﺍﻟﱵ ﺑﻌﺪﻫﺎ ﺗﻮﺟﻴﻪ ﻣﻦ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ - ﻟﻨﺒﻴﻪ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺍﺑﺘﺪﺍﺀ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﺑﻌﺪﻩ ﲨﻴﻌﺎ ،ﻟﻠﻌﻴﺎﺫ ﺑﻜﻨﻔﻪ ،ﻭﺍﻟﻠﻴﺎﺫ ﲝﻤﺎﻩ ،ﻣﻦ ﻛﻞ ﳐﻮﻑ :ﺧﺎﻑ ﻭﻇﺎﻫﺮ، ﳎﻬﻮﻝ ﻭﻣﻌﻠﻮﻡ ،ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﲨﺎﻝ ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻔﺼﻴﻞ ..ﻭﻛﺄﳕﺎ ﻳﻔﺘﺢ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﳍﻢ ﲪﺎﻩ ،ﻭﻳﺒﺴﻂ ﳍﻢ ﻛﻨﻔﻪ، ﻭﻳﻘﻮﻝ ﳍﻢ ،ﰲ ﻣﻮﺩﺓ ﻭﻋﻄﻒ :ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻫﻨﺎ .ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﺍﳊﻤﻰ .ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻣﺄﻣﻨﻜﻢ ﺍﻟﺬﻱ ﺗﻄﻤﺌﻨﻮﻥ ﻓﻴﻪ .ﺗﻌﺎﻟﻮﺍ ﻓﺄﻧﺎ ﺃﻋﻠﻢ ﺃﻧﻜﻢ ﺿﻌﺎﻑ ﻭﺃﻥ ﻟﻜﻢ ﺃﻋﺪﺍﺀ ﻭﺃﻥ ﺣﻮﻟﻜﻢ ﳐﺎﻭﻑ ﻭﻫﻨﺎ ..ﻫﻨﺎ ﺍﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍ ﻟﺴﻼﻡ٣" .. ﻭﺍﳌﻼﺣﻆ ﺍﳌﺘﺄﻣﻞ ﻭﺍﳌﺘﻤﻌﻦ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﳚﺪ ﺃﻬﻧﺎ ﺗﻌﺎﰿ ﺷﺮﻭﺭﹰﺍ ﺧﻔﻴﺔ ﻏﲑ ﻇﺎﻫﺮﺓ ،ﻭﺗﺄﺛﲑﺍﻬﺗﺎ ﺗﻈﻬﺮ ﻋﻠﻰ ﺍﳌﺼﺎﺏ ﺩﻭﻥ ﺃﻥ ﺗﻌﺮﻑ ﻣﻦ ﻗﺎﻡ ﻬﺑﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ،ﻭﻗﺪ ﺗﺘﺸﺎﺟﺮ ﻣﻊ ﺃﺣﺪ ﺍﻟﻨﺎﺱ -ﻻ ﲰﺢ ﺍﷲ -ﻓﺘﺮﺍﻩ ﻭﻳﺮﺍﻙ ،ﻭﺗﺸﺘﻜﻴﻪ ﺇﱃ ﺍﶈﺎﻛﻢ ،ﻭﻳﺆﺗﻰ ﺑﺎﻟﺸﻬﻮﺩ ،ﺃﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻼ ﻳﺮﻯ ﺍﻟﻔﺎﻋﻞ ﺇﻻﹼ ﺍﷲ -ﺗﻌﺎﱃ ،-ﺃﻭ ﺇﺫﺍ ﺃﺧﱪ ﺻﺎﺣﺒﻬﺎ ﻼ ﺟﺪﹰﺍ ﻣﺎ ﳛﺪﺙ ﺫﻟﻚ ،ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﺍﻷﻣﺮ ﺍﻟﺮﺑﺎﱐ ﳜﺺ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺑﺎﻟﺬﻛﺮ ﻣﻦ ﺑﲔ ﻛﺜﺮﺓ ﺑﺎﺭﺗﻜﺎﺏ ﺟﺮﳝﺘﻪ ،ﻭﻗﻠﻴ ﹰ ﻫﺎﺋﻠﺔ ﻣﻦ ﺍﻷﺧﻄﺎﺭ ﻭﺍﻵﻓﺎﺕ ﺍﶈﺪﻗﺔ ﺑﺎﻹﻧﺴﺎﻥ ،ﻭﺟﺎﺀ ﺍﻷﻣﺮ ﺍﻟﺮﺑﺎﱐ ﻛﺬﻟﻚ ﺑﻄﻠﺐ ﺍﻟﻐﻮﺙ ﻭﺍﳌﻌﻮﻧﺔ ﻭﺍﻻﺳﺘﺠﺎﺭﺓ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ -ﺳﺒﺤﺎﻧﻪ ،-ﻣﻦ ﻛﻞ ﺍﻟﺸﺮﻭﺭ ﺑﺸﻜﻞ ﻋﺎﻡ ،ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺍﳌﺬﻛﻮﺭﺓ ﺑﺸﻜﻞ ﺧﺎﺹ..ﻭﺻﻠﻰ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ. ) ( ١٠٨ﹸﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍ ﹾﻟ ﹶﻔﹶﻠ ﹺﻖ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺼﺮﺍﺣﺔ ﰲ ﺇﻋﻼﻥ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ،ﻭﻫﻲ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳐﻠﻮﻕ ﺿﻌﻴﻒ ،ﻣﻔﺘﻘﺮ ﺇﱃ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﰲ ﻛﻞ ﺃﺣﻮﺍﻟﻪ ﻳﻘﻮﻝ ﺧﺎﻟﻘﻨﺎ -ﺳﺒﺤﺎﻧﻪ ﺤﻤِﻴ ُﺪ " }ﻓﺎﻃﺮ ،{ ١٥ :ﻭﻟﺬﻟﻚ ﺩﻓﻌﻪ ﺧﻮﻓﻪ ﻣﻦ ﺍﻷﺷﻴﺎﺀ، ﺱ ﹶﺃ ْﻧُﺘ ْﻢ ﺍﻟﹾﻔﹸﻘﹶﺮَﺍﺀُ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﻠﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟَﻐﹺﻨﻲﱡ ﺍﹾﻟ َ " :ﻳَﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُﻭﺧﺸﻴﺘﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺭ ،ﺇﱃ ﺍﻟﺘﻌﻮﺫ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﳉﻦ ،ﻭﺍﻟﺴﺤﺮ ،ﻭﺍﻷﺻﻨﺎﻡ ،ﻭﺍﻷﻧﺪﺍﺩ ﻭﺍﻟﺸﺮﻛﺎﺀ ،ﻭﻳﻈﻦ ﺃﻥﹼ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺏ َﻣﹶﺜ ﹲﻞ ﻓﹶﺎ ْﺳَﺘ ِﻤﻌُﻮﺍ ﹶﻟﻪُ ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﺱ ﺿُ ﹺﺮ َ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﲪﺎﻳﺘﻪ ،ﻭﺗﻮﻓﲑ ﺍﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻟﻪ ،ﻭﻫﻮ ﻭﺍﻫﻢ ﰲ ﺫﻟﻚ؛ "ﻳَﺎﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ ﻒ ﺍﻟﻄﱠﺎِﻟﺐُ ﺿﻌُ َ ﺏ ﺷَﻴْﺌﹰﺎ ﻟﹶﺎ ﻳَﺴْﺘَﻨﻘِﺬﹸﻭ ُﻩ ِﻣ ْﻨﻪُ َ ﺴﹸﻠ ْﺒ ُﻬ ْﻢ ﺍﻟ ﱡﺬﺑَﺎ ُ ﺨﻠﹸﻘﹸﻮﺍ ﹸﺫﺑَﺎﺑًﺎ َﻭﹶﻟ ْﻮ ﺍ ْﺟَﺘ َﻤﻌُﻮﺍ ﹶﻟﻪُ َﻭﹺﺇ ﹾﻥ َﻳ ْ َﺗ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﹶﻟ ْﻦ َﻳ ْ ﻭَﺍﻟﹾﻤَﻄﹾﻠﹸﻮﺏُ" }ﺍﳊﺞ ،{ ٧٣ :ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻃﻠﺒﻬﺎ ﺭﺏ ﺍﻟﻔﻠﻖ ﻣﻦ ﻧﺒﻴﻪ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺃﻥ ﻳﻌﻠﻨﻬﺎ ﻋﻠﻰ ﺍﳌﻸ ﻭﻳﻘﻮﳍﺎ ﲟﻞﺀ ﻓﻴﻪ ﺃﻧﻪ :ﺇﺫﺍ ﻛﻨﺘﻢ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﺃﻳﻬﺎ ﺍﻟﻜﻔﺎﺭ ،ﺃﻳﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ ،ﻳﺎ ﺿﻌﺎﻑ ﺍﻹﳝﺎﻥ ،ﺗﺴﺘﻌﻴﺬﻭﻥ ﺑﺎﻟﺸﺮﻛﺎﺀ ﻭ ﺑﺎﻷﻧﺪﺍﺩ ،ﻭﺑﺎﻟﺴﺤﺮﺓ ﻭ ﺍﻟﻜﻬﻨﺔ ﻭ ﺍﳉﻦ ﻭﻣﺎ ﺃﺷﺒﻪ ،ﻓﺈﻧﲏ" ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ" ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻌﻨﺎﻫﺎ :ﻛﻤﺎ ﺟﺎﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ" :ﻋﺎﺫ ﺑﻪ َﻳﻌُﻮ ﹸﺫ َﻋﻮْﺫﹰﺍ ﻭﻋِﻴﺎﺫﹰﺍ ﻭﻣَﻌﺎﺫﹰﺍ :ﻻﺫ ﺑﻪ ﻭﳉﹶﺄ ﺇﹺﻟﻴﻪ ﻭﺍﻋﺘﺼﻢ .ﻳﻘﺎﻝَ :ﻋﻮﱠﺫﹾﺕ ﻓﻼﻧﹰﺎ ﺑﺎﷲ ﻭﺃﹶﲰﺎﺋﻪ ﻭﺑﺎﹸﳌ َﻌﻮﱢﺫﺗﲔ ﺇﹺﺫﺍ ﻗﻠﺖ ﹸﺃﻋِﻴﺬﻙ ﺑﺎﷲ ﻭﺃﹶﲰﺎﺋﻪ ﻣﻦ ﻛﻞ ﺫﻱ ﺷﺮ ﻭﻛﻞ ﺩﺍﺀ ﻭﺣﺎﺳﺪ ﻭ َﺣ ْﻴ ﹴﻦ"" .ﻓﺎﻻﺳﺘﻌﺎﺫﺓ ﺣﺎﻟﺔ ﻧﻔﺴﻴﺔ ،ﻗﻮﺍﻣﻬﺎ ﺍﳋﺸﻴﺔ ﻣﻦ ﺍﳋﻄﺮ ،ﻭ ﺍﻟﺜﻘﺔ ﲟﻦ ﻳﺴﺘﻌﺎﺫ ﺑﻪ ،ﻭ ﻫﻲ ﺇﱃ ﺫﻟﻚ ﳑﺎﺭﺳﺔ ﻋﻤﻠﻴﺔ ﺑﺎﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﻣﻦ ﻧﺴﺘﻌﻴﺬ ﺑﻪ ،ﻭ ﻫﻲ -ﻓﻮﻕ ﺫﻟﻚ - ﺍﻟﺜﻘﺔ ﺑﺄﻧﻪ ﻭﺣﺪﻩ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺩﺭﺀ ﺍﳋﻄﺮ ،ﻭ ﺇﻧﻘﺎﺫ ﺍﻹﻧﺴﺎﻥ. ﺃﻣﺎ ﺍﻟﻔﻠﻖ ﻓﻘﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎ ﻛﺒﲑﺍ ،ﻓﻤﻦ ﻗﺎﺋﻞ :ﺃﻧﻪ ﺑﺌﺮ ﰲ ﺟﻬﻨﻢ ﲢﺘﺮﻕ ﺟﻬﻨﻢ ﺑﻨﺎﺭﻩ .ﺇﱃ ﻗﺎﺋﻞ :ﺑﺄﻧﻪ ﺍﻟﺼﺒﺢ ،ﺃﻭ ﺍﳋﻠﻖ ،ﺃﻭ ﻣﺎ ﺍﻃﻤﺄﻥ ﻣﻦ ﺍﻷﺭﺽ ،ﺃﻭ ﺍﳉﺒﺎﻝ ﻭ ﺍﻟﺼﺨﻮﺭ .ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ" :ﻭﺍﻟﺼﻮﺍﺏ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺇﻧﻪ ﻓﻠﻖ ﺍﻟﺼﺒﺢ
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ -ﺭﲪﻪ ﺍﷲ -ﺗﻌﺎﱃ "-ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ :ﺳﺒﺐ ﲣﺼﻴﺺ ﺍﻟﺼﺒﺢ ﺑﺎﻟﺘﻌﻮﺫ ﺃﻥ ﺍﻧﺒﺜﺎﻕ ﻧﻮﺭ ﺍﻟﺼﺒﺢ ﺑﻌﺪ ﺷﺪﺓ ﺍﻟﻈﻠﻤﺔ ،ﻛﺎﳌﺜﻞ ﺠﻤﻟﻲﺀ ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﺸﺪﺓ ،ﻓﻜﻤﺎ ﺃﻥ ﺍﻹِﻧﺴﺎﻥ ﻳﻜﻮﻥ ﻣﻨﺘﻈﺮﹰﺍ ﻟﻄﻠﻮﻉ ﺍﻟﺼﺒﺎﺡ ،ﻓﻜﺬﻟﻚ ﺍﳋﺎﺋﻒ ﻳﺘﺮﻗﺐ ﳎﻲﺀ ﺍﻟﻨﺠﺎﺡ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٠٩ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : "ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ" " :ﺃﻱ ﻣﻦ ﺷﺮ ﺧﻠﻘﻪ ﺇﻃﻼﻗﺎ ﻭﺇﲨﺎﻻ .ﻭﻟﻠﺨﻼﺋﻖ ﺷﺮﻭﺭ ﰲ ﺣﺎﻻﺕ ﺍﺗﺼﺎﻝ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ .ﻛﻤﺎ ﺃﻥ ﳍﺎ ﺧﲑﺍ ﻭﻧﻔﻌﺎ ﰲ ﺣﺎﻻﺕ ﺃﺧﺮﻯ .ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻫﻨﺎ ﻣﻦ ﺷﺮﻫﺎ ﻟﻴﺒﻘﻰ ﺧﲑﻫﺎ .ﻭﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﻮﺟﻴﻬﻬﺎ ﻭﺗﺪﺑﲑ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﻳﺘﻀﺢ ﻓﻴﻬﺎ ﺧﲑﻫﺎ ﻻ ﺷﺮﻫﺎ! " ٨ﻭ " ﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻓﺎﺿﻞ :ﻫﻮ ﻋﺎﻡ ﻟﻜﻞ ﺷﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺷﺮ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺷﺮ ﺍﻟﺴﺒﺎﻉ ﻭﺍﳍﻮﺍﻡ ﻭﺷﺮ ﺍﻟﻨﺎﺭ ﻭﺷﺮ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳍﻮﻯ ﻭﺷﺮ ﺍﻟﻨﻔﺲ ﻭﺷﺮ ﺍﻟﻌﻤﻞ ﻭﻇﺎﻫﺮﻩ ﺗﻌﻤﻴﻢ ﻣﺎ ﺧﻠﻖ ﲝﻴﺚ ﻳﺸﻤﻞ ﻧﻔﺲ ﺍﳌﺴﺘﻌﻴﺬ" ٩ﻭﻟﻘﺪ" ﺯﻭﺩ ﺍﷲ ﻛﻞ ﺣﻲ ﲟﺎ ﳚﻌﻠﻪ ﳜﺘﺎﺭ ﺟﺎﻧﺐ ﺍﳋﲑ ،ﻭ ﳛﺎﺫﺭ ﺟﺎﻧﺐ ﺍﻟﺸﺮ ﻣﻦ ﻧﻔﺴﻪ ﻭ ﻣﻦ ﺍﳋﻠﻖ ﺍﶈﻴﻂ ﺑﻪ ،ﻭ ﺍﻹﻧﺴﺎﻥ ﺑﺪﻭﺭﻩ ﻣﺰﻭﺩ ﺑﺎﻟﻮﺣﻲ ﻭ ﺍﻟﻌﻘﻞ ﻭ ﺍﻟﻐﺮﻳﺰﺓ ﻟﻜﻲ ﻳﺘﺠﻨﺐ ﺍﻟﺸﺮ ﻭ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺸﺮﻭﺭ"١٠ ﻼ :ﻣﺎ ﺭﻭﺗﻪ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻭﳍﺬﺍ ﻛﺎﻥ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻳﺴﺘﻌﻴﺬ ﻣﻦ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ،ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻣﺜ ﹰ ﺏ ﺍ ﹾﻟﹶﻘﺒْﺮ، ﻚ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ ﻋﻨﻬﺎ -ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﹶﺎ ﹶﻥ َﻳ ْﺪﻋُﻮ ﻓِﻲ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ " :ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﻚ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ﹾﺄﹶﺛ ﹺﻢ ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍﻟﹾﻤَ ﺤْﻴَﺎ َﻭِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ َﻤﻤَﺎﺕِ ،ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﺢ ﺍﻟﺪﱠﺟﱠﺎﻝَ ،ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ َﻤﺴِﻴ ﹺ َﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﻒ" ﺏ َﻭ َﻭ َﻋ َﺪ ﹶﻓﹶﺄ ْﺧﹶﻠ َ ﺙ ﹶﻓ ﹶﻜ ﹶﺬ َ ﻭَﺍ ﹾﻟ َﻤ ْﻐ َﺮ ﹺﻡ ﹶﻓ ﹶﻘﺎ ﹶﻝ ﹶﻟﻪُ ﻗﹶﺎﺋِﻞﹲ :ﻣَﺎ ﹶﺃ ﹾﻛﹶﺜ َﺮ ﻣَﺎ ﺗَﺴْﺘَﻌِﻴﺬﹸ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻐ َﺮ ﹺﻡ! ﹶﻓﻘﹶﺎﻝ َ" :ﹺﺇﻥﱠ ﺍﻟﺮﱠﺟُ ﹶﻞ ﺇﹺﺫﹶﺍ ﹶﻏ ﹺﺮ َﻡ َﺣﺪﱠ ﹶ ﺕ ﹶﻛﻤَﺎ ﻳُ َﻌﻠﱢﻢُ ﺍ ﹾﻟﻤُ َﻌﻠﱢﻢُ ﺍ ﹾﻟ ِﻐ ﹾﻠﻤَﺎ ﹶﻥ ﺍﹾﻟ ِﻜﺘَﺎﺑَﺔ، ١١ﻭﻛﺬﻟﻚ ﻣﺎ ﺭﻭﺍﻩ ﻋَﻤْﺮَﻭ ﺍ ﹾﻟﹶﺄ ْﻭ ِﺩﻱﱠ ﻗﹶﺎﻝ :ﻛﹶﺎ ﹶﻥ ﺳَﻌْﺪٌ ﻳُ َﻌﻠﱢﻢُ َﺑﻨﹺﻴ ِﻪ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺍﹾﻟ ﹶﻜِﻠﻤَﺎ ِ ﺠﺒْﻦ، ﻚ ِﻣ ْﻦ ﺍﹾﻟ ُ َﻭَﻳﻘﹸﻮ ﹸﻝ :ﹺﺇﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﹶﺎ ﹶﻥ َﻳَﺘ َﻌﻮﱠﺫﹸ ِﻣ ْﻨ ُﻬﻦﱠ ﺩُﺑُ َﺮ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ " :ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﺼﺪﱠﹶﻗﻪُ ﺼ َﻌﺒًﺎ ﹶﻓ َ ﺤﺪﱠ ﹾﺛﺖُ ﹺﺑ ِﻪ ُﻣ ْ ﺏ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ﹶﻓ َ ﻚ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍﻟﺪﱡ ْﻧﻴَﺎ َﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﻚ ﹶﺃ ﹾﻥ ﹸﺃ َﺭﺩﱠ ﹺﺇﻟﹶﻰ ﹶﺃ ْﺭ ﹶﺫ ﹺﻝ ﺍ ﹾﻟ ُﻌﻤُﺮَ ،ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ َﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ " ١٢ ﻭﻛﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻠﺘﺠﺌﻮﻥ ﻭ ﻳﻌﺘﺼﻤﻮﻥ ﻭﻳﺴﺘﺠﲑﻭﻥ ﺑﺎﷲ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻭﺭ ﺍﳌﺨﺘﻠﻔﺔ؛ ﻓﻬﺬﺍ ﺇﺑﺮﺍﻫﻴﻢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻳﻄﻠﺐ ﻣﻦ ﺭﺑﻪ ﺃﻥ ﻳﺒﻌﺪﻩ ﻭﺃﺑﻨﺎﺋﻪ ﻣﻦ ﺷﺮ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ،ﺍﻟﱵ ﺃﺿﻠﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺻﻨَﺎ َﻡ" }ﺇﺑﺮﺍﻫﻴﻢ{ ٣٥ :ﻭﻫﺬﺍ ﻳﻮﺳﻒ - ﺍﻟﺒﺸﺮ"ﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﹺﺇ ْﺑﺮَﺍﻫِﻴﻢُ َﺭﺏﱢ ﺍ ْﺟ َﻌ ﹾﻞ ﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒﹶﻠ َﺪ ﺀَﺍﻣِﻨﹰﺎ ﻭَﺍﺟْﻨُﺒْﻨﹺﻲ َﻭَﺑﹺﻨﻲﱠ ﺃﹶﻥ ﻧﱠ ْﻌﺒُ َﺪ ﺍ ﹶﻻ ْ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻳﻠﺘﺠﺊ ﺇﱃ ﺍﷲ ﻣﻦ ﺷﺮ ﻣﻜﺮ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻠﻮﺍﰐ ﺃﺭﺩﻥ ﺑﻪ ﺍﻟﻜﻴﺪ ﻭﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ﻳﺴﺨﻂ ﺍﳋﺎﻟﻖ" ﻗﹶﺎ ﹶﻝ َﺭﺏﱢ ﲔ" }ﻳﻮﺳﻒ{ ٣٣ : ﺻﺐُ ﹺﺇﹶﻟ ْﻴ ﹺﻬ َﻦ ﻭَﺃﹶﻛﹸﻦ ِﻣ َﻦ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠ َ ﻑ َﻋﻨﱢﻲ ﹶﻛ ْﻴ َﺪﻫُﻦﱠ ﹶﺃ ْ ﺼ ﹺﺮ ْ ﺠ ُﻦ ﹶﺃ َﺣﺐﱡ ﹺﺇﹶﻟﻲﱠ ِﻣﻤﱠﺎ َﻳ ْﺪﻋُﻮَﻧﻨﹺﻲ ﹺﺇﹶﻟ ْﻴ ِﻪ َﻭﹺﺇﻻﱠ َﺗ ْ ﺍﻟﺴﱢ ْ ﻭﻫﺬﺍ ﻳﻌﻘﻮﺏ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﳌﺎ ﺣﺼﻞ ﻟﻴﻮﺳﻒ ﻭﺃﺧﻴﻪ ﻣﺎ ﺣﺼﻞ ،ﻭﺛﻖ ﺑﺄﻥ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﺳﻴﺤﻔﻈﻬﻤﺎ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﻭﺍﳌﻜﺎﺋﺪ ﻓﻘﺎﻝ " :ﻓﺎﷲ ﺧﲑ ﺣﺎﻓﻈﹰﺎ" } ﻳﻮﺳﻒ{ ٦٤ :ﻭﻫﺬﺍ ﻧﱯ ﺍﷲ ﻣﻮﺳﻰ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :-ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﺕ ﹺﺑ َﺮﺑﱢﻲ َﻭ َﺭﺑﱢﻜﹸ ْﻢ ﹶﺃ ﹾﻥ َﺗ ْﺮﺟُﻤُﻮﻧﹺﻲ" }ﺍﻟﺪﺧﺎﻥ: ﺧﺎﻟﻘﻪ ﻭﺧﺎﻟﻖ ﻗﻮﻣﻪ ﻣﻦ ﺃﻥ ﳝﺴﻪ ﻗﻮﻣﻪ ﺑﺴﻮﺀ ﺳﻮﺍﺀ ﺑﺎﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻔﻌﻞ" َﻭﹺﺇﻧﱢﻲ ُﻋ ﹾﺬ ُ {٢٠ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .-
) " ( ١١٠ﻏﺎﺳﻖ ﺇﺫﺍ ﻭﻗﺐ" ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻟﻮﺍ" :ﺍﻟﻐﺴﻖ :ﺷﺪﺓ ﺍﻟﻈﻼﻡ، ﻭ ﺍﻟﻐﺎﺳﻖ :ﻫﻮ ﺍﻟﻠﻴﻞ ﺃﻭ ﻣﻦ ﻳﺘﺤﺮﻙ ﰲ ﺟﻮﻓﻪ ،ﻭﺍﻟﻮﻗﺐ :ﺍﻟﺪﺧﻮﻝ ،ﻗﺎﻝ ﺍ ﺑﻦ ﻋﺒﺎﺱ ،ﻭﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ، ﻭﺍﻟﻀﺤﺎﻙ ،ﻭﺍﳊﺴﻦ ،ﻭﻗﺘﺎﺩﺓ ،ﺃﻧﻪ ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﺃﻗﺒﻞ ﺑﻈﻼﻣﻪ" ١٣ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ -ﻏﺎﻟﺒﺎ ﻫﻮ ﺍﻟﻠﻴﻞ ﻭﻣﺎ ﻓﻴﻪ .ﺍﻟﻠﻴﻞ ﺣﲔ ﻳﺘﺪﻓﻖ ﻓﻴﻐﻤﺮ ﺍﻟﺒﺴﻴﻄﺔ .ﻭﺍﻟﻠﻴﻞ ﺣﻴﻨﺌﺬ ﳐﻮﻑ ﺑﺬﺍﺗﻪ .ﻓﻀﻼ ﻋﻠﻰ ﻣﺎ ﻳﺜﲑﻩ ﻣﻦ ﺗﻮﻗﻊ ﻟﻠﻤﺠﻬﻮﻝ ﺍﳋﺎﰲ ﻣﻦ ﻛﻞ ﺷﻲﺀ :ﻣﻦ ﻭﺣﺶ ﻣﻔﺘﺮﺱ ﻳﻬﺠﻢ .ﻭﻣﺘﻠﺼﺺ ﻓﺎﺗﻚ ﻳﻘﺘﺤﻢ .ﻭﻋﺪﻭ ﳐﺎﺩﻉ ﻳﺘﻤﻜﻦ .ﻭﺣﺸﺮﺓ ﺳﺎﻣﺔ ﺗﺰﺣﻒ .ﻭﻣﻦ ﻭﺳﺎﻭﺱ ﻭﻫﻮﺍﺟﺲ ﻭﳘﻮﻡ ﻭﺃﺷﺠﺎﻥ ﺗﺘﺴﺮﺏ ﰲ ﺍﻟﻠﻴﻞ ،ﻭﲣﻨﻖ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﻮﺟﺪﺍﻥ ،ﻭﻣﻦ ﺷﻴﻄﺎﻥ ﺗﺴﺎﻋﺪﻩ ﺍﻟﻈﻠﻤﺔ ﻋﻠﻰ ﺍﻻﻧﻄﻼﻕ ﻭﺍﻹﳛﺎﺀ. ﻭﻣﻦ ﺷﻬﻮﺓ ﺗﺴﺘﻴﻘﻆ ﰲ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻈﻼﻡ .ﻭﻣﻦ ﻇﺎﻫﺮ ﻭﺧﺎﻑ ﻳﺪﺏ ﻭﻳﺜﺐ ،ﰲ ﺍﻟﻐﺎﺳﻖ ﺇﺫﺍ ﻭﻗﺐ! "١٤ ﻧﻌﻢ" ،ﻳﻬﺒﻂ ﺍﻟﻠﻴﻞ ﺑﻈﻼﻣﻪ ﻭ ﻭﺳﻮﺍﺳﻪ ﻭ ﻃﻮﺍﺭﻗﻪ ،ﻭ ﻳﺘﺤﺮﻙ ﰲ ﺟﻨﺤﻪ ﺍﳍﻮﺍﻡ ﻭ ﺑﻌﺾ ﺍﻟﻮﺣﻮﺵ ،ﻭ ﻳﻨﺸﻂ ﺍﺠﻤﻟﺮﻣﻮﻥ ﻭ ﺍﻟﻜﺎﺋﺪﻭﻥ ،ﻭ ﻳﺴﺘﻮﱄ ﺍﳌﺮﺽ ﻭ ﺍﳍﻢ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ،ﻭ ﺗﺸﺘﺪ ﺍﻟﻐﺮﺍﺋﺰ ﻭ ﺍﻟﺸﻬﻮﺍﺕ ﰲ ﻏﻴﺒﺔ ﻣﻦ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﻀﺎﺀ ﻋﺰﳝﺔ ﻭ ﺛﻘﺔ ،ﺣﱴ ﻳﺘﻐﻠﺐ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﺧﻄﺎﺭﻩ ،ﻭ ﻫﻜﺬﺍ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻨﻪ" ١٥ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ: ﻕ "ﻭﺇﹺﳕﺎ ﺃﹸﻣﺮ ﺃﻥ ﻳﺘﻌﻮﺫ ﻣﻦ ﺷﺮ ﺍﻟﻠﻴﻞ ،ﻷﻥ ﰲ ﺍﻟﻠﻴﻞ ﲣﺮﺝ ﺍﻟﺴﺒﺎﻉ ﻣﻦ ﺁﺟﺎﻣﻬﺎ ،ﻭﺍﳍﻮﺍﻡ ﻣﻦ ﻣﻜﺎﻬﻧﺎ ،ﻭﻳﻬﺠﻢ ﺍﻟﺴﺎﺭ ُ ﻭﺍﳌﻜﺎﺑﺮ ،ﻭﻳﻘﻊ ﺍﳊﺮﻳﻖ ،ﻭﻳﻘﻞ ﻓﻴﻪ ﺍﻟﻐﻮﺙ" ١٦ﻭﳍﺬﺍ ﻬﻧﻰ ﺍﻟﻨﱯ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﺍﳌﺴﻠﻢ ﺃﻥ ﳝﺸﻲ ﰲ ﺍﻟﻠﻴﻞ ﺱ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﻣَﺎ ﹶﺃ ْﻋﹶﻠﻢُ ِﻣ ْﻦ ﺍ ﹾﻟ ﹺﻮ ْﺣ َﺪﺓِ؛ ﻣَﺎ ﻭﺣﺪﻩ :ﻓﻌﻦ ﺍ ْﺑ ﹺﻦ ﻋُ َﻤ َﺮ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ " :ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﺍﻟﻨﱠﺎ َ َﺳﺮَﻯ ﺭَﺍﻛِﺐٌ ﹺﺑﹶﻠْﻴ ﹴﻞ َﻳ ْﻌﻨﹺﻲ َﻭ ْﺣﺪَﻩُ" ١٧ﻭﳍﺬﺍ ﺃﻳﻀﹰﺎ ﻛﺎﻥ ﻣﻦ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﺃﻻ ﻳﺴﺎﻓﺮ ﺍﳌﺮﺀ ﻭﺣﺪﻩ ،ﺑﻞ ﻣﻊ ﺭﻛﺐ ﺃﻗﻠﻪ ﺛﻼﺛﺔ " .ﺍﻟﻮﺍﺣﺪ ﺷﻴﻄﺎﻥ ،ﻭﺍﻻﺛﻨﺎﻥ ﺷﻴﻄﺎﻧﺎﻥ ،ﻭﺍﻟﺜﻼﺛﺔ ﺭﻛﺐ" ١٨ ﻼ ﰲ ﻣﺪﻳﻨﺔ ﻣﻦ ﻣﺪﻥ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑﺓ؛ ﻣﻦ ﻭﻟﻌﻞ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻳﻼﺣﻆ ﻣﺎ ﺍﻟﺬﻱ ﳛﺼﻞ ﺣﻴﻨﻤﺎ ﻳﻨﻄﻔﺊ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻜﻬﺮﺑﺎﺋﻲ ﻟﻴ ﹰ ﺳﻠﺐ ﻭﻬﻧﺐ ﻭﺳﺮﻗﺎﺕ ﻭﺍﻏﺘﺼﺎﺏ ﻭﺷﺮﻭﺭ ﳐﺘﻠﻔﺔ ﻭﻣﺘﻨﻮﻋﺔ ،ﻭﻻ ﻣﻠﺠﺄ ﻭﻻ ﻣﻨﺠﺎ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ،- ﻭﺍﻻﺳﺘﺠﺎﺭﺓ ﺑﻪ ﻭﻃﻠﺐ ﺍﻟﻐﻮﺙ ﻣﻨﻪ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) " ( ١١١ﺍﻟﻨﻔﺎﺛﺎﺕ ﰲ ﺍﻟﻌﻘﺪ" ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻭﺍﻟﻨﻔﺎﺛﺎﺕ" :ﺍﻟﺴﻮﺍﺣﺮ ﺍﻟﺴﺎﻋﻴﺎﺕ ﺑﺎﻷﺫﻯ ﻋﻦ ﻃﺮﻳﻖ ﺧﺪﺍﻉ ﺍﳊﻮﺍﺱ ،ﻭﺧﺪﺍﻉ ﺍﻷﻋﺼﺎﺏ ،ﻭﺍﻹﳛﺎﺀ ﺇﱃ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻟﺘﺄﺛﲑ
ﻭﺍﳌﺸﺎﻋﺮ .ﻭﻫﻦ ﻳﻌﻘﺪﻥ ﺍﻟﻌﻘﺪ ﰲ ﳓﻮ ﺧﻴﻂ ﺃﻭ ﻣﻨﺪﻳﻞ ﻭﻳﻨﻔﺜﻦ ﻓﻴﻬﺎ ﻛﺘﻘﻠﻴﺪ ﻣﻦ ﺗﻘﺎﻟﻴﺪ ﺍﻟﺴﺤﺮ ﻭﺍﻹﳛﺎﺀ! ﻭﺍﻟﺴﺤﺮ ﻻ ﻳﻐﲑ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻷﺷﻴﺎﺀ ؛ ﻭﻻ ﻳﻨﺸﺊ ﺣﻘﻴﻘﺔ ﺟﺪﻳﺪﺓ ﳍﺎ .ﻭﻟﻜﻨﻪ ﳜﻴﻞ ﻟﻠﺤﻮﺍﺱ ﻭﺍﳌﺸﺎﻋﺮ ﲟﺎ ﻳﺮﻳﺪﻩ ﺍﻟﺴﺎﺣﺮ " .ﺳﻴﺪ ﻗﻄﺐ، ﻣﺮﺟﻊ ﺳﺎﺑﻖ ،ﺹ٤٠٠٧ ﻭﻗﺪ ﺷﻦّ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺴﺤﺮ ﺣﺮﺑﹰﺎ ﺿﺮﻭﺳﹰﺎ ﻻ ﻫﻮﺍﺩﺓ ﻓﻴﻬﺎ ،ﻳﻘﻮﻝ -ﺗﻌﺎﱃ -ﻓﻴﻤﻦ ﻳﺘﻌﻠﻤﻮﻥ ﺍﻟﺴﺤﺮ" :ﻭﻳﺘﻌﻠﻤﻮﻥ ﻣﺎ ﻳﻀﺮﻫﻢ ﻭﻻ ﻳﻨﻔﻌﻬﻢ"} ﺍﻟﺒﻘﺮﺓ .{١٠٢ :ﻭﻗﺪ ﻋﺪ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺍﻟﺴﺤﺮ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﺍﳌﻮﺑﻘﺎﺕ، ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ - ﺍﻟﱵ ﻬﺗﻠﻚ ﺍﻷﻣﻢ ﻗﺒﻞ ﺍﻷﻓﺮ ﺍﺩ ،ﻭﺗﺮﺩﻱ ﺃﺻﺤﺎﻬﺑﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻵﺧﺮﺓَ .ﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻫُ َﺮﻳْ َﺮ ﹶﺓ َﺭ ِ ﺤﺮُ ﺕ .ﻗﹶﺎﻟﹸﻮﺍ :ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﻭﻣَﺎ ﻫُﻦﱠ؟ ﻗﹶﺎ ﹶﻝ :ﺍﻟﺸﱢ ْﺮ ُﻙ ﺑﹺﺎﻟﻠﱠﻪِ ،ﻭَﺍﻟﺴﱢ ْ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ " :ﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﺍﻟﺴﱠ ْﺒ َﻊ ﺍ ﹾﻟﻤُﻮﹺﺑﻘﹶﺎ ِ
ﺕ ﺼﻨَﺎ ِ ﺤ َ ﺤﻖﱢَ ،ﻭﹶﺃ ﹾﻛﻞﹸ ﺍﻟﺮﱢﺑَﺎَ ،ﻭﹶﺃ ﹾﻛﻞﹸ ﻣَﺎ ﹺﻝ ﺍ ﹾﻟَﻴﺘِﻴﻢﹺ ،ﻭَﺍﻟﺘﱠ َﻮﻟﱢﻲ َﻳ ْﻮ َﻡ ﺍﻟﺰﱠ ْﺣﻒَِ ،ﻭﹶﻗ ﹾﺬﻑُ ﺍ ﹾﻟ ُﻤ ْ ﺲ ﺍﻟﱠﺘِﻲ َﺣﺮﱠ َﻡ ﺍﻟﻠﱠ ُﻪ ﹺﺇﻟﱠﺎ ﺑﹺﺎﹾﻟ َ َﻭﹶﻗ ْﺘ ﹸﻞ ﺍﻟﻨﱠ ﹾﻔ ﹺ ﺕ" . ﺕ ﺍ ﹾﻟﻐَﺎِﻓﻠﹶﺎ ِ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ "ﻭﻗﺪ ﺍﻋﺘﱪ ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﻹﺳﻼﻡ ﺍﻟﺴﺤﺮ ﻛﻔﺮﺍ ،ﺃﻭ ﻣﺆﺩﻳﺎ ﺇﱃ ﺍﻟﻜﻔﺮ ،ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﻭﺟﻮﺏ ﻗﺘﻞ ﺍﻟﺴﺎﺣﺮ ﺗﻄﻬﲑﺍ ﻟﻠﻤﺠﺘﻤﻊ ﻣﻦ ﺷﺮﻩ .ﻭﻛﻤﺎ ﺣﺮﻡ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﻌﺮﺍﻓﲔ ﻟﺴﺆﺍﳍﻢ ﻋﻦ ﺍﻟﻐﻴﻮﺏ ﻭﺍﻷﺳﺮﺍﺭ ﺣﺮﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﺴﺤﺮ ﺃﻭ ﺍﻟﺴﺤﺮﺓ ﻟﻌﻼﺝ ﻣﺮﺽ ﺍﺑﺘﻠﻲ ﺑﻪ ،ﺃﻭ ﺣﻞ ﻣﺸﻜﻠﺔ ﺍﺳﺘﻌﺼﺖ ﻋﻠﻴﻪ ،ﻓﻬﺬﺍ ﻣﺎ ﺑﺮﺉ ﺭﺳﻮﻝ ﺍﷲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣﻨﻪ ،ﻗﺎﻝ " :ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺗﻄﲑ ﺃﻭ ﺗﻄﲑ ﻟﻪ ،ﺃﻭ ﺗﻜﻬﻦ ﺃﻭ ﺗﻜﻬﻦ ﻟﻪ ،ﺃﻭ ﺳﺤﺮ ﺃﻭ ﺳﺤﺮ ﻟﻪ" .ﻭﻗﺪ ﺍﺑﺘﻠﻴﺖ ﳎﺘﻤﻌﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻬﺑﺬﺍ ﺍﻟﺸﺮ ﺍﻟﻌﻈﻴﻢ ،ﻭﺍﻧﺘﺸﺮ ﺍﻟﺴﺤﺮﺓ ﻭﺍﳌﺸﻌﻮﺫﻭﻥ ﺑﺼﻮﺭﺓ ﱂ ﻳﺴﺒﻖ ﳍﺎ ﻣﺜﻴﻞ ،ﻭﺻﺎﺭ ﺍﻟﻨﺎﺱ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺍﻟﻌﺮﺍﻓﲔ ﻭﺍﻟﺴﺤﺮﺓ ﺍﳌﻔﺴﺪﻳﻦ ﻳﺒﺘﻐﻮﻥ ﻋﻨﺪﻫﻢ ﺍﻟﻌﻼﺝ ﻭﺍﻟﺸﻔﺎﺀ ،ﻓﻌﻢّ ﺍﻟﺒﻼﺀ ﻭﻃﻢ ،ﻭﻟﺬﺍ ﻛﺎﻥ ﻟﻺﺳﻼﻡ ﻫﺪﻳﻪ ﺍﳋﺎﺹ ﰲ ﻋﻼﺝ ﺍﻟﺴﺤﺮ ﻗﻮﺍﻣﻪ ﻭﻋﻤﺎﺩﻩ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻭﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻪ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ ،ﻓﺈﻥ ﺍﻟﺴﺤﺮ ﺩﺍﺀ ﺧﻔﻲ ﻭﻣﺴﺘﺘﺮ ﳛﺘﺎﺝ ﺇﱃ ﻋﻼﺝ ﺧﺎﺹ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) " ( ١١٢ﺣﺎﺳﺪ ﺇﺫﺍ ﺣﺴﺪ" ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺍﻟﻘﺮﻃﱯ " :ﺍﳊﺴﺪ ﺃﻭﻝ ﺫﻧﺐ ﻋُﺼﻰ ﺍﷲ ﺑﻪ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻭﺃﻭﻝ ﺫﻧﺐ ﻋﺼﻰ ﺑﻪ ﰲ ﺍﻷﺭﺽ؛ ﻓﺤﺴﺪ ﺇﺑﻠﻴﺲ ﺁﺩﻡ،
ﻭﺣﺴﺪ ﻗﺎﺑﻴﻞ ﻫﺎﺑﻴﻞ ،ﻭﺍﳊﺎﺳﺪ ﳑﻘﻮﺕ ،ﻣﺒﻐﻮﺽ ،ﻣﻄﺮﻭﺩ ،ﻣﻠﻌﻮﻥ" ٣٧ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ" :ﻭﻗﻴﻞ ﺍﳊﺎﺳﺪ ﻻ ﻳﻨﺎﻝ ﰲ ﺍﺠﻤﻟﺎﻟﺲ ﺇﻻ ﻧﺪﺍﻣﺔ ،ﻭﻻ ﻳﻨﺎﻝ ﻋﻨﺪ ﺍﳌﻼﺋﻜﺔ ﺇﻻ ﻟﻌﻨﺔ ﻭﺑﻐﻀﺎﺀ ،ﻭﻻ ﻳﻨﺎﻝ ﰲ ﺍﳋﻠﻮﺓ ﺇﻻ ﺟﺰﻋﺎ ﻭﻏﻤﺎ ،ﻭﻻ ﻳﻨﺎﻝ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﺣﺰﻧﺎ ﻭﺍﺣﺘﺮﺍﻗﺎ ،ﻭﻻ ﻳﻨﺎﻝ ﻣﻦ ﺍﷲ ﺇﻻ ﺑﻌﺪﺍ" ﻭﺟﺎﺀ ﰲ ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ :ﺍﳊﺴﺪ " :ﺃﻥ ﺗﺘﻤﲎ ﺯﻭﺍﻝ ﻧﻌﻤﺔ ﺍﶈﺴﻮﺩ ﺇﻟﻴﻚ ،ﻭﺑﺎﺑﻪ ﺩﺧﻞ ،ﻭﻗﺎﻝ ﺍﻷﺧﻔﺶ :ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ﳛﺴِﺪﻩ ﺑﺎﻟﻜﺴﺮ ﺣﺴﺪﹰﺍ ﺑﻔﺘﺤﺘﲔ ﻭﺣﺴﺪﻩ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ،ﻭﺣﺴﺪﻩ ﺍﻟﺸﻲﺀ ﲟﻌﲎ ﻭ ﲢﺎﺳﺪ ﺍﻟﻘﻮﻡ ﻭﻗﻮﻡ ﺣﺴﺪﺓ ﻛﺤﺎﻣﻞ ﻭﲪﻠﺔ" . ﺴﻪِ ،ﻳﺮﻳﺪ ﺑـ» ﺍﻟﻨﱠﻔﹾﺲ«: ﺴ َﺪ " ﻗﺎﻝ ﻗﺘﺎﺩﺓِ :ﻣ ْﻦ َﺷﺮﱢ َﻋ ْﻴﹺﻨ ِﻪ ﻭَﻧ ﹾﻔ ِ ﻗﺎﻝ ﺍﻟﺜﻌﺎﻟﱯ " :ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭَﻣِﻦ َﺷﺮّ ﺣَﺎ ِﺳ ٍﺪ ﺇﹺﺫﹶﺍ َﺣ َ ﺴﺪِ؛ ﻟﻴﻌﻠﻢ ﺃﻧﱠﻪ ﳊَ ﻀ ﹺﻞ :ﺫﻛﹶﺮ ﺍﻟﻠﱠﻪ -ﺗﻌﺎﱃ -ﺍﻟﺸﱡﺮُﻭﺭ ﰲ ﻫﺬﻩ ﺍﻟﺴﱡﻮﺭﺓ ،ﰒ ﺧﺘﻤﻬﺎ ﺑﺎ ﹶ ﺴ ْﻴﻦُ ْﺑ ُﻦ ﺍﻟ ﹶﻔ ْ ﳋﺒﹺﻴﺚﹶ ،ﻭﻗﺎﻝ ﺍﳊﹸ َ ﺍﻟﺴ ْﻌ َﻲ ﺍ ﹶ ﺃﺧﺲﱡ ﺍﻟﻄﹶﺒﺎﺋﻊ " .ﻭﻟﻌﻞ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﺴﺪ ﺍﻟﺸﺪﻳﺪﺓ ﺍﳋﻄﻮﺭﺓ "ﺍﻟﻌﲔ"؛ ﻓﻘﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﺱ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ " -ﺍ ﹾﻟ َﻌ ْﻴ ُﻦ َﺣﻖﱞ" ﻭ َﻋ ْﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩٍ ﺃﺑﻮ ﻫُ َﺮﻳْ َﺮ ﹶﺓ َ -ﺭ ِ ﺖ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ْ ﻭﺳﻠﻢ -ﻗﹶﺎﻝ " :ﺍ ﹾﻟ َﻌ ْﻴ ُﻦ َﺣﻖﱞ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﺷَﻲْﺀٌ ﺳَﺎَﺑ َﻖ ﺍ ﹾﻟ ﹶﻘ َﺪ َﺭ َﺳَﺒ ﹶﻘﺘْﻪُ ﺍ ﹾﻟ َﻌ ْﻴ ُﻦ ،" ..ﻭ َﻋ ْﻦ ﻋَﺎِﺋ َ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﺍ ْﺳَﺘﻌِﻴ ﹸﺬﻭﺍ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟَﻌ ْﻴ َﻦ َﺣﻖﱞ" ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ) ( ١١٣ﻭ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺫﻛﺮﹺﻱ ﻓﺈﻥ ﻟﻪ ﻣﻌﻴﺸﺔ ﺿﻨﻜﺎ (. ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺿْﻨﻜﹰﺎ{.. ﺽ َﻋ ْﻦ ِﺫ ﹾﻛﺮﹺﻱ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪُ َﻣﻌِﻴﺸّ ﹰﺔ َ ﻳﻘﻮﻝ ﺗﻌﺎﱃ } َﻭ َﻣ ْﻦ ﹶﺃ ْﻋ َﺮ َ
ُﺳﺌِﻞ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺻﺎﱀ ﺍﻟﻔﻮﺯﺍﻥ -ﺣﻔﻈﻪ ﺍﷲ -ﺗﻌﺎﱃ :- ﺸ ُﺮ ُﻩ ﻳﻮ َﻡ ﺍﻟ ِﻘﻴَﺎﻣ ِﺔ ﺃﻋﻤﻰ { ]ﻃﻪ .[١٢٤ :ﻣﺎ ﺽ ﻋﻦ ﺫﻛﺮﻱ ﻓﺈﻥﱠ ﻟﻪ ﻣﻌﻴﺸ ﹰﺔ ﺿﻨﻜﹰﺎ ﻭ ﳓ ُ ﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ َ }-ﻭ َﻣ ْﻦ ﺃﻋ َﺮ َ ﻣﻌﲎ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ؟ ﻓﺄﺟﺎﺏ :ﻳﻘﻮﻝ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :-ﻓﺈﻣﺎ ﻳﺄﺗﻴﻨﱠﻜﻢ ﻣﻨﱢﻲ ُﻫﺪًﻯ ﻓﻤﻦ ﺍﺗﱠﺒﻊ ﻫُﺪﺍﻱ ﻓﻼ ﻳﻀﻞ ﻭ ﻻ ﻳﺸﻘﻰ ]َ [١٢٣ﻭ َﻣ ْﻦ ﺸ ُﺮ ُﻩ ﻳﻮ َﻡ ﺍﻟ ِﻘﻴَﺎﻣ ِﺔ ﺃﻋﻤﻰ].{[١٢٤ ﺽ ﻋﻦ ﺫﻛﺮﻱ ﻓﺈﻥﱠ ﻟﻪ ﻣﻌﻴﺸ ﹰﺔ ﺿﻨﻜﹰﺎ ﻭ ﳓ ُ ﺃﻋ َﺮ َ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ ﺃﻥ ﻣﻦ ﺍﺗﺒﻊ ﺍﻟﻘﺮﺁﻥ ﻭ ﻋﻤﻞ ﺑﻪ ﻓﺈﻥ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﺗﻜﻔﻞ ﻟﻪ ﺑﺄﻥ ﻻ ﻳﻀﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﻻ ﻳﺸﻘﻰ ﰲ ﺍﻵﺧﺮﺓ .ﻭ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻭ ﱂ ﻳﻌﻤﻞ ﺑﻪ ﻓﺈﻥ ﺍﷲ ﺟﻞ ﻭ ﻋﻼ ﻳﻌﺎﻗﺒﻪ ﺑﻌﻘﻮﺑﺘﲔ: ﺍﻷﻭﱃ :ﺃﻧﻪ ﻳﻜﻮﻥ ﰲ ﻣﻌﻴﺸﺔ ﺿﻨﻜﹰﺎ ﻭ ﻗﺪ ﻓﺴﺮ ﺫﻟﻚ ﺑﻌﺬﺍﺏ ﺍﻟﻘﱪ ،ﻭ ﺃﻧﻪ ﻳﻌﺬﺏ ﰲ ﻗﱪﻩ ،ﻭ ﻗﺪ ﻳﺮﺍﺩ ﺑﻪ ﺍﳌﻌﻴﺸﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭ ﰲ ﺍﻟﻘﱪ ﺃﻳﻀﺎ ﻓﺎﻵﻳﺔ ﻋﺎﻣﺔ. ﻭﺍﳊﺎﺻﻞ :ﺃﻥ ﺍﷲ ﺗﻮﻋﺪﻩ ﺑﺄﻥ ﻳﻌﻴﺶ ﻋﻴﺸ ﹰﺔ ﺳﻴﺌ ﹰﺔ ﻣﻠﻴﺌﺔﹰ ﺑﺎﳌﺨﺎﻃﺮ ﻭ ﺍﳌﻜﺎﺭﻩ ﻭ ﺍﳌﺸﺎﻕ ﺟﺰﺍ ًﺀ ﻟﻪ ﻋﻠﻰ ﺇﻋﺮﺍﺿﻪ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﺟﻞ ﻭ ﻋﻼ ،ﻷﻧﻪ ﺗﺮﻙ ﺍﳍﺪﻯ ﻓﻮﻗﻊ ﰲ ﺍﻟﻀﻼﻝ ﻭ ﻭﻗﻊ ﰲ ﺍﳊﺮﺝ. ﻭﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺍﷲ ﺟﻞ ﻭ ﻋﻼ ﳛﺸﺮﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻋﻤﻰ ،ﻷﻧﻪ ﻋﻤﻲ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻌﺎﻗﺒﻪ ﺍﷲ ﺑﺎﻟﻌﻤﻰ ﰲ ﻚ ﻚ ﺁﻳَﺎﺗُﻨﺎ ﻓﻨَﺴﻴﺘَﻬﹶﺎ ﻭ ﹶﻛ ﹶﺬِﻟ َ ﻚ ﹶﺃَﺗ ْﺘ َ ﺖ ﺑﺼﲑﹰﺍ ] [١٢٥ﻗﺎﻝ ﹶﻛ ﹶﺬِﻟ َ ﺍﻵﺧﺮﺓ ،ﻗﺎﻝ }ﻗﺎﻝ ﺭﺏ ِﻟ َﻢ ﺣﺸﺮﺗﲏ ﺃﻋﻤﻰ ﻭ ﻗﺪ ﻛﻨ ُ ﺍﻟَﻴ ْﻮ َﻡ ﺗُﻨﺴَﻰ ]]{ [١٢٦ﻃﻪ[ ،ﻓﺈﺫﺍ ﻋﻤﻲ ﻋﻦ ﻛﺘﺎﺏ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻥ ﱂ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻭ ﱂ ﻳﻨﻈﺮ ﻓﻴﻪ ﻭ ﱂ ﻳﻌﻤﻞ ﺑﻪ ،ﻓﺈﻧﻪ ﳛﺸﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺸﻌﺔ ﻭ ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .ﻭ ﻫﺬﺍ ﻛﻘﻮﻟﻪ -ﺗﻌﺎﱃ }-ﻭ ﻣﻦ َﻳ ْﻌﺶُ ﻋﻦ ﺫﻛﺮ ﺍﻟﺮﲪﻦ ﺾ ﹶﻟﻪُ ﺷﻴﻄﺎﻧﹰﺎ ﻓﻬﻮ ﻟﻪ ﻗﺮﻳﻦ] [٣٦ﻭ ﺇﻧﱠﻬﻢ ﻟﻴﺼﺪﱡﻧَﻬﻢ ﻋﻦ ﺍﻟﺴﺒﻴﻞ ﻭﳛﺴﺒﻮﻥ ﺃﻧﱠﻬﻢ ﻣﻬﺘﺪﻭﻥ] [٣٧ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻧﺎ ﻗﺎﻝ ﻧُﻘﻴﱢ ْ ﻚ ﺑُﻌ َﺪ ﺍﳌﺸﺮﻗﲔ ﻓﺒﺌﺲَ ﺍﻟﻘﺮﻳﻦ] [٣٨ﻭ ﻟﻦ ﻳﻨﻔﻌَﻜﻢ ﺍﻟﻴﻮ َﻡ ﺇﺫ ﻇﻠﹶﻤﺘُﻢ ﺃﻧﻜﻢ ﰲ ﺍﻟﻌﺬﺍﺏ ﺖ ﺑﻴﲏ ﻭ ﺑَﻴَﻨ َ ﻳﺎ ﻟﻴ َ ﺖ ﺗُﺴﻤ ُﻊ ﺍﻟﺼﱡﻢﱠ ﺃﻭ ﻬﺗﺪﻱ ﺍﻟﻌُﻤ َﻲ ﻭ ﻣَﻦ ﻛﹶﺎ ﹶﻥ ﰲ ﺿَﻼ ﹴﻝ ﻣُﺒﲔ]]{ [٤٠ﺍﻟﺰﺧﺮﻑ[. ﻣُﺸﺘَﺮﻛﲔ] [٣٩ﺃﻓﺄﻧ َ ﻓﺎﳊﺎﺻﻞ :ﺃﻥ ﺍﷲ ﺟﻞ ﻭ ﻋﻼ ﺗﻮﻋﺪ ﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﻛﺘﺎﺑﻪ ﻭ ﱂ ﻳﻌﻤﻞ ﺑﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻥ ﻳﻌﺎﻗﺒﻪ ﻋﻘﻮﺑﺔ ﻋﺎﺟﻠ ﹰﺔ ﰲ ﺣﻴﺎﺗﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﻋﻘﻮﺑﺔ ﺁﺟﻠﺔ ﰲ ﺍﻟﻘﱪ ﻭ ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻭ ﰲ ﺍﶈﺸﺮ ،ﻭ ﺍﷲ -ﺗﻌﺎﱃ -ﺃﻋﻠﻢ ] .ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻮﺯﺍﻥ :ﺝ [٥٩/٢ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١١٤ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﹺﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ " ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺮﺃﺕ ﰲ ﺗﻔﺴﲑ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﺪﺍﺀ ﺍﻹﻣﺎﻡ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻛﺜﲑ ﻋﻠﻴﻪ ﺭﲪﺎﺕ ﺍﷲ ﻋﻨﺪ ﺗﻔﺴﲑ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ - )ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ( ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﻳﺔ ١٠٧ﻗﻮﻟﻪ...) :ﻓﺈﻥ ﻗﻴﻞ :ﻓﺄﻱ ﺭﲪﺔ ﺣﺼﻠﺖ ﳌﻦ ﻛﻔﺮ ﺑﻪ؟ ﻓﺎﳉﻮﺍﺏ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺟﻌﻔﺮ ﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ :ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ.ﻗﺎﻝ :ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻛﺘﺐ ﻟﻪ ﺍﻟﺮﲪﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻣﻦ ﱂ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ،ﻋﻮﰲ ﳑﺎ ﺃﺻﺎﺏ ﺍﻷﻣﻢ ﻣﻦ ﺍﳋﺴﻒ ﻭﺍﻟﻘﺬﻑ. ﺍﻟﻄﱪﻱ (٥٥٢/١٨ ﻓﺎﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻛﺎﻥ ﳛﻞ ﻬﺑﺎ ﺍﻟﻌﺬﺍﺏ ﲟﺠﺮﺩ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻵﻳﺎﺕ ﰲ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ: ﻚ ﻭَﺃﹶﻏﹾﺮَﻗﹾﻨَﺎ ﺍﻟﱠﺬِﻳﻦَ ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳَﺎﺗِﻨَﺎ ﹺﺇﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ ﹶﻗ ْﻮﻣًﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ -ﰲ ﺷﺄﻥ ﻧﻮﺡ " :ﹶﻓ ﹶﻜﺬﱠﺑُﻮ ُﻩ ﻓﹶﺄﹶﻧْ ﺠَﻴْﻨَﺎﻩُ ﻭَﺍﻟﱠﺬِﻳ َﻦ َﻣ َﻌﻪُ ﻓِﻲ ﺍ ﹾﻟ ﹸﻔﹾﻠ ِ ﲔ " ]ﺍﻷﻋﺮﺍﻑ.[٦٤ : َﻋ ِﻤ َ
ﲔ" ﺠ ْﻴﻨَﺎ ُﻩ ﻭَﺍﻟﱠﺬِﻳﻦَ َﻣ َﻌﻪُ ﹺﺑ َﺮ ْﺣ َﻤ ٍﺔ ﻣِﻨﱠﺎ ﻭَﻗﹶﻄﹶﻌْﻨَﺎ ﺩَﺍﹺﺑ َﺮ ﺍﻟﱠﺬِﻳ َﻦ ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳَﺎِﺗﻨَﺎ َﻭﻣَﺎ ﻛﹶﺎﻧُﻮﺍ ﻣُ ْﺆ ِﻣﹺﻨ َ ﻭﻗﺎﻝ -ﺗﻌﺎﱃ -ﰲ ﺷﺄﻥ ﻫﻮ " :ﹶﻓﹶﺄ ْﻧ َ ]ﺍﻷﻋﺮﺍﻑ .[٧٢ :ﻭﺍﻵﻳﺎﺕ ﻛﺜﲑﺓ. ﺚ ﹶﻟﻌﱠﺎﻧًﺎ ﻭَﺇﹺﻧﱠﻤَﺎ ﺸ ﹺﺮ ِﻛﲔَ ،ﻗﹶﺎ ﹶﻝ :ﹺﺇﻧﱢﻲ ﹶﻟ ْﻢ ﹸﺃ ْﺑَﻌ ﹾ ﻉ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤ ْ ﻭﺃﻣﺎ ﻣﻦ ﺍﻟﺴﻨﺔَ :ﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ :ﻗِﻴ ﹶﻞ :ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ؛ ﺍ ْﺩ ُ ﺑُ ِﻌ ﹾﺜﺖُ َﺭ ْﺣ َﻤ ﹰﺔ .ﺭﻭﺍﻩ ﻣﺴﻠﻢ. ﻫﺬﻩ ﺍﻟﺮﲪﺔ ﻫﻲ ﻟﻠﻤﺆﻣﻦ ،ﻭﺍﳌﻨﺎﻓﻖ ،ﻭﺍﻟﻜﺎﻓﺮ. ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﰲ " ﺍﻟﺸﻔﺎ " ) " :(٩١/١ﻟﻠﻤﺆﻣﻦ ﺭﲪﺔ ﺑﺎﳍﺪﺍﻳﺔ ،ﻭﻟﻠﻤﻨﺎﻓﻖ ﺭﲪﺔ ﺑﺎﻷﻣﺎﻥ ﻣﻦ ﺍﻟﻘﺘﻞ ،ﻭﺭﲪﺔ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺑﺘﺄﺧﲑ ﺍﻟﻌﺬﺍﺏ " .ﺍ .ﻫـ. ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ " ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ " :ﻓﺄﻣﻦ ﺃﻋﺪﺍﺅﻩ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﺪﺓ ﺣﻴﺎﺗﻪ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻓﻴﻬﻢ ،ﻭﺫﻟﻚ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ ﺖ ﻓِﻴ ﹺﻬ ْﻢ " ]ﺍﻷﻧﻔﺎﻝ ،[٣٣ :ﻗﻠﻢ ﻳﻌﺬﻬﺑﻢ ﻣﻊ ﺍﺳﺘﻌﺠﺎﳍﻢ ﺇﻳﺎﻩ ﲢﻘﻴﻘﺎ ﳌﺎ ﻧﻌﺘﻪ ﺑﻪ .ﺍ .ﻫـ. َ " :ﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ِﻟﻴُ َﻌﺬﱢَﺑﻬُ ْﻢ َﻭﹶﺃْﻧ َﻭﺍﷲ ﺃﻋﻠﻢ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ) ( ١١٥ﻻ ﳝﺴﻪ ﺇﹺﻻ ﺍﳌﻄﻬﺮﻭﻥ ( ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻟﻘﺪ ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻗﻮﻟﲔ:
- ١ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ﻻ ﳝﺴﻪ ﺇﻻ ﺍﳌﻼﺋﻜﺔ. - ٢ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺍﻟﻘﺮﺁﻥ ﻻ ﳝﺴﻪ ﺇﻻ ﺍﻟﻄﺎﻫﺮ ﺃﻣﺎ ﺍﶈﺪﺙ ﺣﺪﺛﺎ ﺃﻛﱪ ﺃﻭ ﺃﺻﻐﺮ ﻋﻠﻰ ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﺈﻧﻪ ﻻ ﳝﺴﻪ. ﻭﻗﺪ ﺭﺟﺢ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ " ﺷﺮﺡ ﺍﻟﻌﻤﺪﺓ ) (٣٨٤/١ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ،ﻓﻘﺎﻝ: ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻛﺬﻟﻚ ﺍﳌﻼﺋﻜﺔ ﻣﺮﺍﺩﻭﻥ ﻣﻦ ﻗﻮﻟﻪ ﺍﳌﻄﻬﺮﻭﻥ ﻟﻮﺟﻮﻩ: ﺃﺣﺪﳘﺎ :ﺇﻥ ﻫﺬﺍ ﺗﻔﺴﲑ ﲨﺎﻫﲑ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ ﺣﱴ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ :ﻻ ﳝﺲ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻃﺎﻫﺮ ﻒ ﻣُ ﹶﻜﺮﱠ َﻣ ٍﺔ. ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺬﺍﻫﺐ ﺻﺮﺣﻮﺍ ﺑﺬﻟﻚ ﻭﺷﺒﻬﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ " :ﹶﻛﻠﱠﺎ ﹺﺇﻧﱠﻬَﺎَ .ﺗ ﹾﺬ ِﻛ َﺮ ﹲﺓ .ﹶﻓ َﻤ ْﻦ ﺷَﺎ َﺀ ﹶﺫ ﹶﻛ َﺮﻩُ .ﻓِﻲ ﺻُ ﺤُ ٍ َﻣ ْﺮﻓﹸﻮ َﻋ ٍﺔ ﻣُ ﹶﻄﻬﱠ َﺮ ٍﺓ .ﹺﺑﹶﺄْﻳﺪِﻱ َﺳﹶﻔ َﺮ ٍﺓِ .ﻛﺮَﺍ ﹴﻡ َﺑ َﺮ َﺭ ٍﺓ " ]ﻋﺒﺲ.[١٦ - ١١ : ﻭﺛﺎﻧﻴﻬﺎ :ﺃﻧﻪ ﺃﺧﱪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﲨﻴﻌﻪ ﰲ ﻛﺘﺎﺏ ،ﻭﺣﲔ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﱂ ﻳﻜﻦ ﻧﺰﻝ ﺇﻻ ﺑﻌﺾ ﺍﳌﻜﻲ ﻣﻨﻪ ،ﻭﱂ ﳚﻤﻊ ﲨﻴﻌﻪ ﰲ ﺍﳌﺼﺤﻒ ﺇﻻ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ﺏ َﻣ ﹾﻜﻨُﻮ ٍﻥ " ] ﺍﻟﻮﺍﻗﻌﺔ ،[٧٨ :ﻭﺍﳌﻜﻨﻮﻥ :ﺍﳌﺼﻮﻥ ﺍﶈﺮﺭ ﺍﻟﺬﻱ ﻻ ﺗﻨﺎﻟﻪ ﺃﻳﺪﻱ ﺍﳌﻀﻠﲔ؛ ﻓﻬﺬﻩ ﻭﺛﺎﻟﺜﻬﺎ :ﺃﻧﻪ ﻗﺎﻝ " :ﻓِﻲ ِﻛﺘَﺎ ﹴ ﺻﻔﺔ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ. ﻭﺭﺍﺑﻌﻬﺎ :ﺃﻥ ﻗﻮﻟﻪ " :ﻟﹶﺎ َﻳ َﻤﺴﱡﻪُ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ] ﺍﻟﻮﺍﻗﻌﺔ ،[٧٩ :ﺻﻔﺔ ﻟﻠﻜﺘﺎﺏ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ﺍﻷﻣﺮ ،ﱂ ﻳﺼﺢ ﺍﻟﻮﺻﻒ ﻬﺑﺎ ،ﻭﺇﳕﺎ ﻳﻮﺻﻒ ﺑﺎﳉﻤﻠﺔ ﺍﳋﱪﻳﺔ. ﻭﺧﺎﻣﺴﻬﺎ :ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﺍﻷﻣﺮ ﻟﻘﻴﻞ :ﻓﻼ ﳝﺴﻪ ﻟﺘﻮﺳﻂ ﺍﻷﻣﺮ ﲟﺎ ﻗﺒﻠﻪ. ﻭﺳﺎﺩﺳﻬﺎ :ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ " :ﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺗﻄﻬﲑﻫﻢ ﻣﻦ ﻏﲑﻫﻢ ،ﻭﻟﻮ ﺃﺭﻳﺪ ﻃﻬﺎﺭﺓ ﺑﲏ ﺁﺩﻡ ﻓﻘﻂ ﺤﺐﱡ ﺍﻟﹾﻤُﻄﱠﻬﱢﺮﹺﻳﻦَ " ] ﺍﻟﺘﻮﺑﺔ،[١٠٨ : ﺤﺒﱡﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﻳَﺘ ﹶﻄﻬﱠﺮُﻭﺍ ﻭَﺍﻟﻠﱠﻪُ ُﻳ ِ ﻟﻘﻴﻞ :ﺍﳌﺘﻄﻬﺮﻭﻥ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻓِﻴ ِﻪ ﺭﹺﺟَﺎﻝﹲ ُﻳ ِ ﺤﺐﱡ ﺍ ﹾﻟ ُﻤَﺘ ﹶﻄﻬﱢﺮﹺﻳ َﻦ " ]ﺍﻟﺒﻘﺮﺓ.[٢٢٢ : ﲔ َﻭﻳُ ِ ﺤﺐﱡ ﺍﻟﺘﱠﻮﱠﺍﹺﺑ َ ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ ﻭﺳﺎﺑﻌﻬﺎ :ﺃﻥ ﻫﺬﺍ ﻣﺴﻮﻕ ﻟﺒﻴﺎﻥ ﺷﺮﻑ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻮﻩ ﻭﺣﻔﻈﻪ.
ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ):(٤١٧/٢ ﺦ ﺍﻹﺳﻼﻡ ﻗﻠﺖ :ﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻟﹶﺎ َﻳ َﻤﺴﱡﻪُ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ] ﺍﻟﻮﺍﻗﻌﺔ [٧٩ :ﻗﺎﻝ -ﻳﻘﺼﺪ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺷﻴ َ :ﻭﺍﻟﺼﺤﻴﺢ ﰲ ﺍﻵﻳﺔ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺼﺤﻒ ﺍﻟﱵ ﺑﺄﻳﺪﻱ ﺍﳌﻼﺋﻜﺔ ﻟﻮﺟﻮﻩ ﻋﺪﻳﺪﺓ: ﻣﻨﻬﺎ :ﺃﻧﻪ ﻭﺻﻔﻪ ﺑﺄﻧﻪ ﻣﻜﻨﻮﻥ ﻭﺍﳌﻜﻨﻮﻥ ﺍﳌﺴﺘﻮﺭ ﻋﻦ ﺍﻟﻌﻴﻮﻥ ﻭﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺼﺤﻒ ﺍﻟﱵ ﺑﺄﻳﺪﻱ ﺍﳌﻼﺋﻜﺔ - .ﻭﻣﻨﻬﺎ:ﺃﻧﻪ ﻗﺎﻝ " :ﻟﹶﺎ َﻳ َﻤﺴﱡﻪُ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ]ﺍﻟﻮﺍﻗﻌﺔ ،[٧٩ :ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ ،ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﳌﺘﻮﺿﺌﲔ ﻟﻘﺎﻝ :ﻻ ﳝﺴﻪ ﺇﻻ ﺍﳌﺘﻄﻬﺮﻭﻥ، ﺤﺐﱡ ﺍﻟﹾﻤُﺘَﻄﹶﻬﱢﺮﹺﻳﻦَ " ]ﺍﻟﺒﻘﺮﺓ .[٢٢٢ :ﻓﺎﳌﻼﺋﻜﺔ ﻣﻄﻬﺮﻭﻥ ،ﻭﺍﳌﺆﻣﻨﻮﻥ ﲔ َﻭﻳُ ِ ﺤﺐﱡ ﺍﻟﺘﱠﻮﱠﺍﹺﺑ َ ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ ﻣﺘﻄﻬﺮﻭﻥ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﻫﺬﺍ ﺇﺧﺒﺎﺭ ،ﻭﻟﻮ ﻛﺎﻥ ﻬﻧﻴﺎ ﻟﻘﺎﻝ :ﻻ ﳝﺴﺴﻪ ﺑﺎﳉﺰﻡ ،ﻭﺍﻷﺻﻞ ﰲ ﺍﳋﱪ ﺃﻥ ﻳﻜﻮﻥ ﺧﱪﺍ ﺻﻮﺭﺓ ﻭﻣﻌﲎ. ﻭﻣﻨﻬﺎ :ﺃﻥ ﻫﺬﺍ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺟﺎﺀ ﻬﺑﺬﺍ ﺍﻟﻘﺮﺁﻥ؛ ﻓﺄﺧﱪ -ﺗﻌﺎﱃ :-ﺃﻧﻪ ﰲ ﻛﺘﺎﺏ ﻣﻜﻨﻮﻥ ﻻ ﺗﻨﺎﻟﻪﺖ ﹺﺑ ِﻪ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ َ .ﻭﻣَﺎ ﻳَﻨْﺒَﻐِﻲ ﹶﻟ ُﻬ ْﻢ َﻭﻣَﺎ ﺍﻟﺸﻴﺎﻃﲔ ،ﻭﻻ ﻭﺻﻮﻝ ﳍﺎ ﺇﻟﻴﻪ ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ -ﰲ ﺁﻳﺔ ﺍﻟﺸﻌﺮﺍﺀَ " :ﻭﻣَﺎ َﺗَﻨﺰﱠﹶﻟ ْ ﺴَﺘﻄِﻴﻌُﻮ ﹶﻥ ]ﻋﺮﺍﺀ [٢١١ - ٢١٠ :ﻭﺇﳕﺎ ﺗﻨﺎﻟﻪ ﺍﻷﺭﻭﺍﺡ ﺍﳌﻄﻬﺮﺓ ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ. َﻳ ْ ﻒ ﻣُ ﹶﻜﺮﱠ َﻣٍﺔَ .ﻣ ْﺮﻓﹸﻮ َﻋ ٍﺔ ﻣُ ﹶﻄﻬﱠ َﺮ ٍﺓ .ﹺﺑﹶﺄ ْﻳﺪِﻱ ﻭﻣﻨﻬﺎ :ﺃﻥ ﻫﺬﺍ ﻧﻈﲑ ﺍﻵﻳﺔ ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ﻋﺒﺲ " :ﹶﻓ َﻤ ْﻦ ﺷَﺎ َﺀ ﹶﺫ ﹶﻛ َﺮﻩُ .ﻓِﻲ ﺻُ ﺤُ ٍَﺳ ﹶﻔ َﺮ ٍﺓِ .ﻛﺮَﺍ ﹴﻡ َﺑ َﺮ َﺭ ٍﺓ " ]ﻋﺒﺲ ،[١٦ - ١٢ :ﻗﺎﻝ ﻣﺎﻟﻚ ﰲ ﻣﻮﻃﺌﻪ :ﺃﺣﺴﻦ ﻣﺎ ﲰﻌﺖ ﰲ ﺗﻔﺴﲑ " :ﻟﹶﺎ َﻳ َﻤﺴﱡﻪُ ﺇﺍ ﹾﻟ ُﻤ ﹶﻄﻬﱠﺮُﻭ ﹶﻥ " ﺃﻬﻧﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ﻋﺒﺲ: ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﻵﻳﺔ ﻣﻜﻴﺔ ﻣﻦ ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﺗﺘﻀﻤﻦ ﺗﻘﺮﻳﺮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﻌﺎﺩ ،ﻭﺇﺛﺒﺎﺕ ﺍﻟﺼﺎﻧﻊ ،ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ،ﻭﻫﺬﺍ ﺍﳌﻌﲏ ﺃﻟﻴﻖ ﺑﺎﳌﻘﺼﻮﺩ ﻣﻦ ﻓﺮﻉ ﻋﻤﻠﻲ ﻭﻫﻮ ﺣﻜﻢ ﻣﺲ ﺍﶈﺪﺙ ﺍﳌﺼﺤﻒ. ﻭﻣﻨﻬﺎ :ﺃﻧﻪ ﻟﻮ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ ﱂ ﻳﻜﻦ ﰲ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻰ ﺫﻟﻚ ﻬﺑﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻟﻌﻈﻴﻢ ﻛﺜﲑ ﻓﺎﺋﺪﺓ ﺇﺫﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻛﻞ ﻛﻼﻡ ﻓﻬﻮ ﻗﺎﺑﻞ ﻷﻥ ﻳﻜﻮﻥ ﰲ ﻛﺘﺎﺏ ﺣﻘﺎ ﺃﻭ ﺑﺎﻃﻼ ﲞﻼﻑ ﻣﺎ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﻘﺴﻢ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﻛﺘﺎﺏ ﻣﺼﻮﻥ ﻣﺴﺘﻮﺭ ﻋﻦ ﺍﻟﻌﻴﻮﻥ ﻋﻨﺪ ﺍﷲ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺷﻴﻄﺎﻥ ،ﻭﻻ ﻳﻨﺎﻝ ﻣﻨﻪ ،ﻭﻻ ﳝﺴﻪ ﺇﻻ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﺰﻛﻴﺔ؛ ﻓﻬﺬﺍ ﺍﳌﻌﲎ ﺃﻟﻴﻖ ﻭﺃﺟﻞ ﻭﺃﺧﻠﻖ ﺑﺎﻵﻳﺔ ﻭﺃﻭﱃ ﺑﻼ ﺷﻚ .ﺍ .ﻫـ. ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ) (١١٦ﻭﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﺍﻟﺬﻱ ﺁﺗﻴﻨﺎﻩ ﺁﻳﺎﺗﻨﺎ ﻓﺎﻧﺴﻠﺦ ﻣﻨﻬﺎ(...ﺍﻵﻳﺔ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭَﺍ ْﺗ ﹸﻞ َﻋﹶﻠ ْﻴﻬﹺﻢ َﻧَﺒﹶﺄ ﺽ ﻭَﺍﺗﱠَﺒ َﻊ ﺦ ﻣِﻨْﻬَﺎ ﹶﻓﹶﺄﺗَْﺒ َﻌﻪُ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﹶﻓﻜﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﻟﻐَﺎﻭﹺﻳﻦََ ،ﻭﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ ﹶﻟ َﺮﹶﻓ ْﻌَﻨﺎ ُﻩ ﺑﹺﻬَﺎ َﻭﹶﻟ ِﻜﻨﱠﻪُ ﹶﺃ ْﺧﹶﻠ َﺪ ﺇﹺﱃ ﺍ َﻷ ْﺭ ﹺ ﺴﹶﻠ َ ﺍﻟﱠﺬِﻱ ﺁَﺗ ْﻴﻨَﺎ ُﻩ ﺁﻳَﺎﺗِﻨَﺎ ﻓﹶﺎْﻧ َ ﺺ ﻚ َﻣﹶﺜﻞﹸ ﺍﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﱠﺬﹺﻳ َﻦ ﹶﻛﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳﺎِﺗﻨَﺎ ﻓﹶﺎ ﹾﻗﺼُ ﹺ ﺚ ﹶﺃ ْﻭ َﺗ ْﺘﺮُ ﹾﻛﻪُ َﻳ ﹾﻠﻬَﺚ ﺫﱠِﻟ َ ﺤ ِﻤ ﹾﻞ َﻋﹶﻠ ْﻴ ِﻪ َﻳ ﹾﻠ َﻬ ﹾ ﺐ ﹺﺇ ﹾﻥ َﺗ ْ َﻫ َﻮ ﺍﻩُ ،ﹶﻓ َﻤﹶﺜﻠﹸﻪُ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟ ﹶﻜ ﹾﻠ ﹺ ﺴﻬُ ْﻢ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ { ]ﺍﻷﻋﺮﺍﻑ- ١٧٦- ١٧٥/ ﻼ ﺍﻟ ﹶﻘ ْﻮﻡُ ﺍﻟﱠﺬِﻳ َﻦ ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳﺎﺗِﻨَﺎ َﻭﹶﺃ ْﻧﻔﹸ َ ﺺ ﹶﻟ َﻌﻠﱠﻬُﻢ َﻳَﺘﹶﻔﻜﱠﺮُﻭ ﹶﻥ ﺳَﺎ َﺀ َﻣﹶﺜ ﹰ ﺼ َ ﺍﻟﹶﻘ َ .[١٧٧ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ :ﻓﺸﺒﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻣَﻦ ﺁﺗﺎﻩ ﻛﺘﺎﺑﻪ ﻭﻋﻠﱠﻤﻪ ﺍﻟﻌﻠ َﻢ ﺍﻟﺬﻱ ﻣﻨﻌﻪ ﻏﲑَﻩ ﻓﺘﺮﻙ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺍﺗﱠﺒﻊ ﻫﻮﺍﻩ ﻭﺁﺛﺮ ﺳﺨﻂ ﺍﷲ ﻋﻠﻰ ﺭﺿﺎﻩ ،ﻭﺩﻧﻴﺎﻩ ﻋﻠﻰ ﺁﺧﺮﺗﻪ ،ﻭﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﺑﺎﻟﻜﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﻣِﻦ ﺃﺧﺒﺚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺃﻭﺿﻌﻬﺎ ﻗﺪﺭﺍﹰ ،ﻭﺃﺧﺴﱢﻬﺎ ﻧﻔﺴﺎﹰ ،ﻭ ﳘﱠﺘﻪ ﻻ ﺗﺘﻌﺪﻯ ﺑﻄﻨﻪ ،ﻭﺃﺷﺪﻫﺎ ﺷﺮﻫﹰﺎ ﻭﺣﺮﺻﺎﹰ ،ﻭﻣِﻦ ﺣﺮﺻﻪ ﺃﻧﱠﻪ ﻻ ﳝﺸﻲ ﺇﻻ ﻭﺧﻄﻤﻪ ﰲ ﺍﻷﺭﺽ ﺖ ﺇﻟﻴﻪ ﲝﺠ ﹴﺮ ﺭﺟﻊ ﺇﻟﻴﻪ ﻟﻴﻌﻀﻪ ﻣﻦ ﺸﻢﱡ ﺩﺑﺮﻩ ﺩﻭﻥ ﺳﺎﺋﺮ ﺃﺟﺰﺍﺋﻪ ،ﻭﺇﺫﺍ ﺭﻣﻴ َ ﻳﺘﺸﻤﱠﻢ ﻭﻳﺴﺘﺮﻭﺡ ﺣﺮﺻﹰﺎ ﻭﺷﺮﻫﹰﺎ .ﻭﻻ ﻳﺰﺍﻝ َﻳ ُ ﻒ ﺍﻟﻘﺬﺭﺓ ﺍﳌﺮﻭﺣﺔ ﺃﺣﺐﱡ ﺇﻟﻴﻪ ﻣِﻦ ﺍﻟﻠﺤﻢ ﻓﺮﻁ ﻬﻧﻤﺘﻪ ،ﻭﻫﻮ ﻣِﻦ ﺃﻣﻬﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺃﲪﻠﻬﺎ ﻟﻠﻬﻮﺍﻥ ﻭﺃﺭﺿﺎﻫﺎ ﺑﺎﻟﺪﻧﺎﻳﺎ .ﻭﺍﳉﻴ ُ
ﺐ ﱂ َﻳﺪَﻉ ﻛﻠﺒﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻳﺘﻨﺎﻭﻝ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﺇﻻﹼ ﻫﺮﱠ ﺍﻟﻄﺮﻱ .ﻭﺍﻟﻌﺬﺭﺓ ﺃﺣﺐﱡ ﺇﻟﻴﻪ ﻣِﻦ ﺍﳊﻠﻮﻯ ﻭﺇﺫﺍ ﻇﻔﺮ ﲟﻴﺘﺔٍ ﺗﻜﻔﻲ ﻣﺎﺋ ﹶﺔ ﻛﻠ ﹴ ﻋﻠﻴﻪ ﻭﻗﻬﺮﻩ ﳊﺮﺻﻪ ﻭﲞﻠﻪ ﻭ َﺷ َﺮﻫِﻪ. ﺏ ﺩﻧﻴﱠ ٍﺔ ﻭﺣﺎ ﹴﻝ ﺯ ﹺﺭﻳﱠ ٍﺔ ﻧﺒﺤﻪ ﻭﲪﻞ ﻋﻠﻴﻪ ،ﻛﺄﻧﱠﻪ ﻳﺘﺼﻮﺭ ﻣﺸﺎﺭﻛﺘَﻪ ﺐ ﺃﻣﺮﻩ ﻭﺣﺮﺻﻪ ﺃﻧﱠﻪ ﺇﺫﺍ ﺭﺃﻯ ﺫﺍ ﻫﻴﺌﺔٍ ﺭﺛ ٍﺔ ﻭﺛﻴﺎ ﹴ ﻭﻣِﻦ ﻋﺠﻴ ﹺ ﺏ ﲨﻴﻠ ٍﺔ ﻭﺭﻳﺎﺳ ٍﺔ ﻭﺿﻊ ﻟﻪ ﺧﻄﻤﻪ ﺑﺎﻷﺭﺽ ،ﻭﺧﻀﻊ ﻟﻪ ﻭﱂ ﻳﺮﻓﻊ ﺇﻟﻴﻪ ﻟﻪ ﻭﻣﻨﺎﺯﻋﺘَﻪ ﰲ ﻗﹸﻮﺗِﻪ .ﻭﺇﺫﺍ ﺭﺃﻯ ﺫﺍ ﻫﻴﺌﺔٍ ﺣﺴﻨ ٍﺔ ﻭﺛﻴﺎ ﹴ ﺭﺃﺳﻪ. ﷲ ﻭﺍﻟﺪﺍﺭﹺ ﺍﻵﺧﺮ ِﺓ ﻣﻊ ﻭﻓﻮﺭ ﻋﻠﻤﻪ ﺑﺎﻟﻜﻠﺐ ﰲ ﺣﺎﻝ ﳍﺜﻪ ِﺳﺮﱞ ﺑﺪﻳﻊٌ ،ﻭﻫﻮ ﺃﻥﱠ ﻭﰲ ﺗﺸﺒﻴﻪ ﻣَﻦ ﺁﺛﺮ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺎﺟﻠﻬﺎ ﻋﻠﻰ ﺍ ِ ﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺎﻟﻪ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ ﻣِﻦ ﺍﻧﺴﻼﺧﻪ ﻣِﻦ ﺁﻳﺎﺗﻪ ﻭﺍﺗﺒﺎﻋﻪ ﻫﻮﺍﻩ ﺇﳕﺎ ﻛﺎﻥ ﻟﺸﺪﺓ ﳍﻔﻪ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻻﻧﻘﻄﺎﻉ ﻗﻠﺒﻪ ﻋﻦ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻬﻮ ﺷﺪﻳﺪ ﺍﻟﻠﻬﻒ ﻋﻠﻴﻬﺎ ،ﻭﳍﻔﻪ ﻧﻈﲑ ﳍﻒ ﺍﻟﻜﻠﺐ ﺍﻟﺪﺍﺋﻢ ﰲ ﺣﺎﻝ ﺇﺯﻋﺎﺟﻪ ﻭﺗﺮﻛﻪ .ﻭﺍﻟﻠﻬﻒ ﻭﺍﻟﻠﻬﺚ ﺷﻘﻴﻘﺎﻥ ﻭﺃﺧﻮﺍﻥ ﰲ ﺍﻟﻠﻔﻆ ﻭﺍﳌﻌﲎ. ﺐ ﻣﻨﻘﻄ ُﻊ ﺍﻟﻔﺆﺍﺩ ،ﻻ ﻓﺆﺍﺩ ﻟﻪ ،ﺇ ﹾﻥ ﲢﻤﻞ ﻋﻠﻴﻪ ﻳﻠﻬﺚ ،ﺃﻭ ﺗﺘﺮﻛﻪ ﻳﻠﻬﺚ ﻓﻬﻮ ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﺘﺮﻙ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ :ﺍﻟﻜﻠ ُ ﺍﳍﹸﺪﻯ ،ﻻ ﻓﺆﺍﺩ ﻟﻪ ،ﺇﳕﺎ ﻓﺆﺍﺩﻩ ﻣﻨﻘﻄﻊٌ. ﻗﻠﺖ :ﻣﺮﺍﺩﻩ ﺑﺎﻧﻘﻄﺎﻉ ﻓﺆﺍﺩﻩ ﺃﻧﱠﻪ ﻟﻴﺲ ﻟﻪ ﻓﺆﺍﺩٌ ﳛﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺗﺮﻙ ﺍﻟﻠﻬﻒ ﻋﻠﻴﻬﺎ ﻓﻬﺬﺍ ﻳﻠﻬﻒ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﻗﻠﺔ ﺻﱪﻩ ﻋﻨﻬﺎ،ﻭﻫﺬﺍ ﻳﻠﻬﺚ ﻣِﻦ ﻗﻠﺔ ﺻﱪﻩ ﻋﻦ ﺍﳌﺎﺀ ،ﻓﺎﻟﻜﻠﺐ ﻣِﻦ ﺃﻗﻞ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺻﱪﹰﺍ ﻋﻦ ﺍﳌﺎﺀ ،ﻭﺇﺫ ﻋﻄﺶ ﺃﻛﻞ ﺍﻟﺜﺮﻯ ﻣﻦ ﺍﻟﻌﻄﺶ ،ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻓﻴﻪ ﺻﱪٌ ﻋﻠﻰ ﺍﳉﻮﻉ. ﻭﻋﻠﻰ ﻛﻞﱢ ﺣﺎ ﹴﻝ ﻓﻬﻮ ﻣِﻦ ﺃﺷﺪﱢ ﺍﳊﻴﻮﺍﻧﺎﺕ ﳍﺜﺎﹰ ،ﻳﻠﻬﺚ ﻗﺎﺋﻤﹰﺎ ﻭﻗﺎﻋﺪﹰﺍ ﻭﻣﺎﺷﻴﹰﺎ ﻭﻭﺍﻗﻔﺎﹰ ،ﻭﺫﻟﻚ ﻟﺸﺪﱠﺓ ﺣﺮﺻﻪ ،ﻓﺤﺮﺍﺭ ﹸﺓ ﺐ ﻟﻪ ﺩﻭﺍﻡ ﺍﻟﻠﻬﺚ. ﺹ ﰲ ﻛﺒﺪﻩ ﺗﻮﺟ ُ ﺍﳊﺮ ﹺ ﺖ ﻋﻠﻴﻪ ﺑﺎﳌﻮﻋﻈﺔ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻓﻬﻮ ﻓﻬﻜﺬﺍ ﻣﺸﺒﱠﻬﻪ ﺷﺪ ﹸﺓ ﺍﳊﺮﺹ ﻭﺣﺮﺍﺭ ﹸﺓ ﺍﻟﺸﻬﻮﺓ ﰲ ﻗﻠﺒﻪ ﺗﻮﺟﺐ ﻟﻪ ﺩﻭﺍﻡ ﺍﻟﻠﻬﺚ ،ﻓﺈ ﹾﻥ ﲪﻠ َ ﻳﻠﻬﺚ ،ﻭﺇﻥ ﺗﺮﻛﺘَﻪ ﻭﱂ ﺗﻌﻈﹾﻪ ﻓﻬﻮ ﻳﻠﻬﺚ. ﻗﺎﻝ ﳎﺎﻫﺪ :ﺫﻟﻚ ﻣﺜﹶﻞ ﺍﻟﺬﻱ ﺃﻭﰐ ﺍﻟﻜﺘﺎﺏ ﻭﱂ ﻳﻌﻤﻞ ﺑﻪ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺇ ﹾﻥ ﲢﻤﻞ ﻋﻠﻴﻪ ﺍﳊﻜﻤﺔ ﱂ ﳛﻤﻠﹾﻬﺎ ،ﻭﺇﻥ ﺗﺘﺮﻛﹾﻪ ﱂ ﻳﻬﺘ ِﺪ ﺇﱃ ﺧﲑﹴ ،ﻛﺎﻟﻜﻠﺐ ﺇ ﹾﻥ ﻛﺎﻥ ﺭﺍﺑﻀﹰﺎ ﳍﺚ ،ﻭﺇ ﹾﻥ ﻃﺮﺩ ﳍﺚ. ﻭﻗﺎﻝ ﺍﳊﺴﻦ :ﻫﻮ ﺍﳌﻨﺎﻓﻖ ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﳊﻖﱢ ،ﺩُﻋﻲ ﺃﻭ ﱂ ُﻳﺪْﻉ ،ﻭُﻋﻆ ﺃﻭ ﱂ ﻳُﻮﻋﻆ ،ﻛﺎﻟﻜﻠﺐ ﻳﻠﻬﺚ ﻃﺮﺩﹰﺍ ﻭﺗﺮﻛﹰﺎ. ﺖ ﻋﻠﻴﻪ ﺃﻭ ﱂ ﲢﻤﻞ ﻋﻠﻴﻪ . ﻭﻗﺎﻝ ﻋﻄﺎﺀ :ﻳﻨﺒﺢ ﺇ ﹾﻥ ﲪﻠ َ ﺶ ﺇﻻ ﺍﻟﻜﻠﺐ ،ﻓﺈﻧﱠﻪ ﻳﻠﻬﺚ ﰲ ﺣﺎ ﹺﻝ ﺍﻟﻜﻼﻝ ﺚ ﻣِﻦ ﺇﻋﻴﺎ ٍﺀ ﺃﻭ ﻋﻄ ﹴ ﺚ ﻓﺈﳕﺎ ﻳﻠﻬ ﹸ ﻭﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﻗﺘﻴﺒﺔ :ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳﻠﻬ ﹸ
ﻼ ﳌﻦ ﻛﺬﱠﺏ ﺑﺂﻳﺎﺗﻪ ،ﻭﻗﺎﻝ :ﺇ ﹾﻥ ﻭﻋَﻈﹾﺘَﻪ ﻓﻬﻮ ﺿﺎ ﱞﻝ، ﻭﺣﺎ ﹺﻝ ﺍﻟﺮﺍﺣﺔ ﻭﺣﺎ ﹺﻝ ﺍﻟﺼﺤﺔ ﻭﺣﺎ ﹺﻝ ﺍﳌﺮﺽ ﻭﺍﻟﻌﻄﺶ ﻓﻀﺮﺑﻪ ﺍﷲ ﻣﺜ ﹰ ﻭﺇﻥ ﺗﺮَﻛﹾﺘَﻪ ﻓﻬﻮ ﺿﺎﻝﱞ ،ﻛﺎﻟﻜﻠﺐ ﺇ ﹾﻥ ﻃﺮﺩﺗﱠ ُﻪ ﳍﺚ ﻭﺇ ﹾﻥ ﺗﺮ ﹾﻛﺘَﻪ ﻋﻠﻰ ﺣﺎﻟﻪ ﳍﺚ ﻭﻧﻈﲑﻩ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪَ } :ﻭﹺﺇ ﹾﻥ َﺗ ْﺪﻋُﻮﻫُﻢ ﺇﹺﱃ ﺍ ﹸﳍﺪَﻯ ﹶﻻ َﻳﺘﱠﹺﺒﻌُﻮﻛﹸﻢ ﺳَﻮَﺍﺀٌ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﺃ َﺩ َﻋ ْﻮُﺗﻤُﻮﻫُﻢ ﹶﺃ ْﻡ ﹶﺃ ْﻧﺘُﻢ ﺻَﺎ ِﻣﺘُﻮ ﹶﻥ {ﺍﻷﻋﺮﺍﻑ .[١٩٣/ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ) ( ١١٧ﻭﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﺍﻟﺬﻱ ﺁﺗﻴﻨﺎﻩ ﺁﻳﺎﺗﻨﺎ ﻓﺎﻧﺴﻠﺦ ﻣﻨﻬﺎ (...ﺍﻵﻳﺔ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺗﺄﻣﱠ ﹾﻞ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﳌﺜﻞ ﻣِﻦ ﺍﳊِﻜﻢ ﻭﺍﳌﻌﺎﱐ: ﻓﻤﻨﻬﺎ :ﻗﻮﻟﻪ } :ﺁَﺗْﻴﻨَﺎ ُﻩ ﺁﻳَﺎﺗِﻨَﺎ { ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﱠﻪ ﻫﻮ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺁﻳﺎﺗﻪ ،ﻓﺈﻧﱠﻬﺎ ﻧﻌﻤﺔﹲ ،ﻭﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﻌﻢ ﻬﺑﺎ ﻋﻠﻴﻪ،
ﺦ ﻣِﻨْﻬَﺎ { ﺃﻱ :ﺧﺮﺝ ﻣﻨﻬﺎ ﻛﻤﺎ ﺗﻨﺴﻠﺦ ﺍﳊﻴﱠ ﹸﺔ ﻣِﻦ ﺟﻠﺪﻫﺎ ،ﻭﻓﺎﺭﻗﻬﺎ ﻓﺮﺍﻕ ﺍﳉﻠﺪ ﺴﹶﻠ َ ﻓﺄﺿﺎﻓﻬﺎ ﺇﱃ ﻧﻔﺴﻪ ،ﰒ ﻗﺎﻝ } :ﻓﹶﺎ ْﻧ َ ﻳُﺴﻠﺦ ﻋﻦ ﺍﻟﻠﺤﻢ .ﻭﱂ ﻳﻘﻞ )ﻓﺴﻠﺨﻨﺎﻩ ﻣﻨﻬﺎ( ﻷﻧﱠﻪ ﻫﻮ ﺍﻟﺬﻱ ﺗﺴﺒﺐ ﺇﱃ ﺍﻧﺴﻼﺧﻪ ﻣﻨﻬﺎ ﺑﺎﺗﺒﺎﻋﻪ ﻫﻮﺍﻩ. ﲔ{ ﻭﻣﻨﻬﺎ :ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﹶﻓﹶﺄﺗَْﺒ َﻌﻪُ ﺍﻟﺸﱠﻴْﻄﹶﺎﻥ { ﺃﻱ :ﳊﻘﻪ ﻭﺃﺩﺭﻛﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻗﻮﻡ ﻓﺮﻋﻮﻥ } :ﹶﻓﹶﺄ ْﺗَﺒﻌُﻮﻫُﻢ ﻣُﺸْ ﹺﺮِﻗ َ] ﺍﻟﺸﻌﺮﺍﺀ [٦٠/ﻭﻛﺎﻥ ﳏﻔﻮﻇﹰﺎ ﳏﺮﻭﺳﹰﺎ ﺑﺂﻳﺎﺕ ﺍﷲ ﳏﻤﻲﱠ ﺍﳉﺎﻧﺐ ﻬﺑﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻨﺎﻝ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﺇﻻ ﻋﻠﻰ ِﻏﺮﱠ ٍﺓ ﻭﺧﻄﻔﺔ .ﻓﻠﻤﱠﺎ ﺍﻧﺴﻠﺦ ﻣِﻦ ﺁﻳﺎﺕ ﺍﷲ ﻇﻔِﺮ ﺑﻪ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻇﻔﹶﺮ ﺍﻷﺳﺪ ﺑﻔﺮﻳﺴﺘﻪ }ﹶﻓﻜﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﻟﻐَﺎﻭﹺﻳ َﻦ { ﺍﻟﻌﺎﻣﻠﲔ ﲞﻼﻑ ﻋﻠﻤﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﺍﳊﻖ ﻭﻳﻌﻤﻠﻮﻥ ﲞﻼﻓﻪ ﻛﻌﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ. ﻭﻣﻨﻬﺎ :ﺃﻧﱠﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝَ } :ﻭﹶﻟ ْﻮ ِﺷ ﹾﺌﻨَﺎ ﹶﻟ َﺮﹶﻓ ْﻌﻨَﺎ ُﻩ ﺑﹺﻬَﺎ { ﻓﺄﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻥﱠ ﺍﻟﺮﻓﻌﺔ ﻋﻨﺪﻩ ﻟﻴﺴﺖ ﲟﺠﺮﺩ ﺍﻟﻌﻠﻢ -ﻓﺈﻥﱠ ﻫﺬﺍ ﻛﺎﻥ ﻣِﻦ ﺍﻟﻌﻠﻤﺎﺀ -ﻭﺇﻧﱠﻤﺎ ﻫﻲ ﺑﺎﺗﺒﺎﻉ ﺍﳊﻖ ﻭﺇﻳﺜﺎﺭﻩ ﻭﻗﺼﺪ ﻣﺮﺿﺎﺓ ﺍﷲ ،ﻓﺈﻥﱠ ﻫﺬﺍ ﻛﺎﻥ ﻣِﻦ ﺃﻋﻠﻢ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ،ﻭﱂ ﻳﺮﻓﻌﻪ ﺍﷲ ﺑﻌﻠﻤﻪ ﻭﱂ ﻳﻨﻔﻌﻪ ﺑﻪ ،ﻧﻌﻮﺫ ﺑﺎﷲ ﻣِﻦ ﻋﻠ ﹴﻢ ﻻ ﻳﻨﻔﻊ. ﻭﺃﺧﱪ ﺳﺒﺤﺎﻧﻪ ﺃﻧﱠﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻓﻊ ﻋﺒﺪَﻩ ﺇﺫﺍ ﺷﺎﺀ ﲟﺎ ﺁﺗﺎﻩ ﻣﻦ ﺍﻟﻌﻠﻢ ،ﻭﺇ ﹾﻥ ﱂ ﻳﺮﻓﻌﻪ ﺍﷲ ﻓﻬﻮ ﻣﻮﺿﻮﻉٌ ،ﻻ ﻳﺮﻓ ُﻊ ﺃﺣﺪٌ ﺑﻪ ﺾ ﺍﻟﺮﺍﻓ َﻊ ﺳﺒﺤﺎﻧﻪ ﺧﻔﻀﻪ ﻭﱂ ﻳﺮﻓﻌﻪ .ﻭﺍﳌﻌﲎ :ﻟﻮ ﺷﺌﻨﺎ ﻓﻀﱠﻠﻨﺎﻩ ﻭﺷﺮﱠﻓﹾﻨﺎﻩ ﻭﺭﻓﻌﻨﺎ ﻗﺪﺭَﻩ ﻭﻣﻨﺰﻟﺘﻪ ﺭﺃﺳﺎﹰ ،ﻓﺈﻥﱠ ﺍﻟﺮﺏﱠ ﺍﳋﺎﻓ َ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺁﺗﻴﻨﺎﻩ. ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ ﺑﻌﻠﻤﻪ. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ :ﺍﻟﻀﻤﲑ ﰲ ﻗﻮ ﻟﻪ} :ﹶﻟ َﺮﹶﻓ ْﻌﻨَﺎ ُﻩ { :ﻋﺎﺋﺪٌ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﲎ :ﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎ ﻋﻨﻪ ﺍﻟﻜﻔﺮ ﺑﺎﻹﳝﺎﻥ ﻭﻋﺼﻤﻨﺎﻩ. ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺣﻖﱞ ،ﻭﺍﻷﻭﻝ ﻫﻮ ﻣﺮﺍﺩ ﺍﻵﻳﺔ ،ﻭﻫﺬﺍ ﻣِﻦ ﻟﻮﺍﺯﻡ ﺍﳌﺮﺍﺩ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﻥﱠ ﺍﻟﺴﻠﻒ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻨﺒﻬﻮﻥ ﻋﻠﻰ ﻻﺯ ﹺﻡ ﻣﻌﲎ ﺍﻵﻳﺔ ،ﻓﻴﻈﻦﱡ ﺍﻟﻈﺎ ﱡﻥ ﺃﻥﱠ ﺫﻟﻚ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ. ﺽ { .ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ :ﺭﻛﻦ ﺇﱃ ﺍﻷﺭﺽ ،ﻭﻗﺎﻝ ﳎﺎﻫﺪ :ﺳﻜﻦ .ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ :ﺭﺿﻲ ﻭﻗﻮﻟﻪَ { :ﻭﹶﻟ ِﻜﻨﱠﻪُ ﹶﺃ ْﺧﹶﻠ َﺪ ﺇﹺﱃ ﺍ َﻷ ْﺭ ﹺ ﺑﺎﻟﺪﻧﻴﺎ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ :ﻟﺰﻣﻬﺎ ﻭﺃﺑﻄﺄ. ﻭﺍﳌﹸﺨِﻠﺪُ ﻣﻦ ﺍﻟﺮﺟﺎﻝ :ﻫﻮ ﺍﻟﺬﻱ ﻳﺒﻄﻰﺀ ﰲ ِﻣﺸْﻴﺘﻪ ،ﻭﻣِﻦ ﺍﻟﺪﻭﺍﺏ :ﺍﻟﱵ ﺗﺒﻘﻰ ﺛﻨﺎﻳﺎﻩ ﺇﱃ ﺃ ﹾﻥ ﲣﺮﺝ ﺭَﺑﺎﻋﻴﱠﺘُﻪ .ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ: ﺧﻠﺪ ﻭﺃﺧﻠﺪ ،ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﳋﻠﻮﺩ ،ﻭﻫﻮ ﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﺒﻘﺎﺀ .ﻳﻘﺎﻝ :ﺃﺧﻠﺪ ﻓﻼﻥ ﺑﺎﳌﻜﺎﻥ ﺇﺫﺍ ﺃﻗﺎﻡ ﺑﻪ .ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﻧﻮﻳﺮﺓ: ﺑﺄﺑﻨﺎﺀ ﺣﻲﱟ ﻣِﻦ ﻗﺒﺎﺋﻞ ﻣﺎﻟﻚ ﻭﻋﻤﺮﻭ ﺑﻦ ﻳﺮﺑﻮﻉ ﺃﻗﺎﻣﻮﺍ ﻓﺄﺧﻠﺪﻭﺍ ﺨﻠﱠﺪُﻭ ﹶﻥ { ] ﺍﻟﻮﺍﻗﻌﺔ [١٧/ﺃﻱ :ﻗﺪ ﺧُﻠﻘﻮﺍ ﻟﻠﺒﻘﺎﺀ ﻟﺬﻟﻚ ﻻ ﻳﺘﻐﲑﻭﻥ ﻭﻻ ﻑ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻭﹺﻟﹾﺪَﺍﻥﹲ ُﻣ َ ﻗﻠﺖ :ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃَ} :ﻳﻄﹸﻮ ُ
ﻳﻜﱪﻭﻥ ،ﻭﻫﻢ ﻋﻠﻰ ﺳﻦﱟ ﻭﺍﺣ ٍﺪ ﺃﺑﺪﹰﺍ. ﻭﻗﻴﻞ :ﻫﻢ ﺍﳌﻘﺮﱠﻃﻮﻥ ﰲ ﺁﺫﺍﻬﻧﻢ ،ﻭﺍﳌﺴﻮﱠﺭﻭﻥ ﰲ ﺃﻳﺪﻳﻬﻢ .ﻭﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺴﱠﺮﻭﺍ ﺍﻟﻠﻔﻈﺔ ﺑﺒﻌﺾ ﻟﻮﺍﺯﻣﻬﺎ ،ﻭﺫﻟﻚ ﺃﻣﺎﺭﺓ ﺍﻟﺘﺨﻠﻴﺪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﻦﱢ ﻓﻼ ﺗﻨﺎﰲ ﺑﲔ ﺍﻟﻘﻮﻟﲔ. ﻭﻗﻮﻟﻪ { :ﻓﹶﺎﺗﱠَﺒ َﻊ َﻫﻮَﺍ ُﻩ { ،ﻗﺎﻝ ﺍﻟﻜﻠﱯ :ﺍﺗﱠﺒﻊ ﻣﺴﺎﻓﻞ ﺍﻷﻣﻮﺭ ﻭﺗﺮﻙ ﻣﻌﺎﻟﻴﻬﺎ .ﻭﻗﺎﻝ ﺃﺑﻮ َﺭﻭْﻕ :ﺍﺧﺘﺎﺭ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻵﺧﺮﺓ. ﻭﻗﺎﻝ ﻋﻄﺎﺀ :ﺃﺭﺍﺩ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻃﺎﻉ ﺷﻴﻄﺎﻧﻪ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ :ﻛﺎﻥ ﻫﻮﺍﻩ ﻣﻊ ﺍﻟﻘﻮﻡ ،ﻳﻌﲏ ﺍﻟﺬﻳﻦ ﺣﺎﺭﺑﻮﺍ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ .ﻭﻗﺎﻝ ﺍﺑﻦ ﳝﺎﻥ :ﺍﺗﱠﺒﻊ ﺍﻣﺮﺃﺗﻪ ﻷﻬﻧﱠﺎ ﻫﻲ ﺍﻟﱵ ﲪﻠﺘﻪ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ. ﺖ ﻓﺈ ﹾﻥ ﻗﻴﻞ :ﺍﻻﺳﺘﺪﺭﺍﻙ ﺑـ ) ﻟﻜﻦ( ﻳﻘﺘﻀﻲ ﺃ ﹾﻥ ﻳﺜﺒﺖ ﺑﻌﺪﻫﺎ ﻣﺎ ﻧﻔﻰ ﻗﺒﻠﻪ ،ﺃﻭ ﻳﻨﻔﻲ ﻣﺎ ﺃﺛﺒﺖ ﻛﻤﺎ ﺗﻘﻮﻝ) :ﻟﻮ ﺷﺌ ُ ﺖ ﻛﺬﺍ ﻟﻜﲏ ﻓﻌﻠﺘُﻪ(. ﺖ ﳌﺎ ﻓﻌﻠ ُ ﻷﻋﻄﻴﺘُﻪ ،ﻟﻜﲏ ﱂ ﺃﻋﻄِﻪ( ﻭ ) ﻟﻮ ﺷﺌ ُ
ﻭﺍﻻﺳﺘﺪﺭﺍﻙ ﻳﻘﺘﻀﻲ) :ﻭﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ ﻬﺑﺎ ﻭﻟﻜﻨﱠﺎ ﱂ ﻧﺸﺄ ،ﺃﻭ ﱂ ﻧﺮﻓﻌﻪ( ،ﻓﻜﻴﻒ ﺍﺳﺘﺪﺭﻙ ﺑﻘﻮﻟﻪَ } :ﻭﹶﻟ ِﻜﻨﱠ ُﻪ ﹶﺃ ْﺧﹶﻠ َﺪ ﺇﹺﱃ ﺽ { ﺑﻌﺪ ﻗﻮﻟﻪ } :ﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ ﹶﻟ َﺮﹶﻓ ْﻌﻨَﺎ ُﻩ ﺑﹺﻬَﺎ {؟ ﺍ َﻷ ْﺭ ﹺ ﻗﻴﻞ :ﻫﺬﺍ ﻣِﻦ ﺍﻟﻜﻼﻡ ﺍﳌﻠﺤﻮﻅ ﻓﻴﻪ ﺟﺎﻧﺐ ﺍﳌﻌﲎ ،ﺍﳌﻌﺪﻭﻝ ﻓﻴﻪ ﻋﻦ ﻣﺮﺍﻋﺎﺓ ﺍﻷﻟﻔﺎﻅ ﺇﱃ ﺍﳌﻌﺎﱐ ﻭﺫﻟﻚ ﺃﻥﱠ ﻣﻀﻤﻮﻥ ﻗﻮﻟﻪ: } َﻭﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ ﹶﻟ َﺮﹶﻓ ْﻌﻨَﺎ ُﻩ ﺑﹺﻬَﺎ { ﺃﻧﱠﻪ ﱂ ﻳﺘﻌﺎﻁ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﺭﻓﻌﻪ ﺑﺎﻵﻳﺎﺕ :ﻣِﻦ ﺇﻳﺜﺎﺭ ﺍﷲ ﻭﻣﺮﺿﺎﺗﻪ ﻋﻠﻰ ﻫﻮﺍﻩ ،ﻭﻟﻜﻨﱠﻪ ﺁﺛﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺃﺧﻠ َﺪ ﺇﱃ ﺍﻷﺭﺽ ﻭﺍﺗﱠﺒﻊ ﻫﻮﺍﻩ. ﻭﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ :ﺍﳌﻌﲎ :ﻭﻟﻮ ﻟﺰﻡ ﺁﻳﺎﺗﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ ﻬﺑﺎ ،ﻓﺬﻛﺮ ﺍﳌﺸﻴﺌﺔ ،ﻭﺍﳌﺮﺍﺩ :ﻣﺎ ﻫﻲ ﺗﺎﺑﻌﺔﹲ ﻟﻪ ﻭﻣﺴﺒﺒﺔﹲ ﻋﻨﻪ ،ﻛﺄﻧﱠﻪ ﻗﻴﻞ: ﻭﻟﻮ ﻟﺰﻣﻬﺎ ﻟﺮﻓﻌﻨﺎﻩ ﻬﺑﺎ .ﻗﺎﻝ :ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻗﻮﻟﻪَ } :ﻭﹶﻟ ِﻜﻨﱠﻪُ ﹶﺃ ْﺧﹶﻠ َﺪ { ﻓﺎﺳﺘﺪﺭﻙ ﺍﳌﺸﻴﺌﺔ ﺑﺈﺧﻼﺩﻩ ﺍﻟﺬﻱ ﻫﻮ ﻓﻌﻠﻪ ،ﻓﻮﺟﺐ ﺃ ﹾﻥ ﻳﻜﻮﻥ } َﻭﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ { ﰲ ﻣﻌﲎ ﻣﺎ ﻫﻮ ﻓﻌﻠﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻇﺎﻫﺮﻩ :ﻟﻮﺟﺐ ﺃ ﹾﻥ ﻳﻘﺎﻝ :ﻭﻟﻮ ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ ،ﻭﻟﻜﻨﱠﺎ ﱂ ﻧﺸﺄ .ﺍ.ﻫـ. ﻑ ﻟﻠﻤﺸﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ ،ﻣﺒﻌﺪ ﻟﻠﻨﱡﺠﻌﺔ ﰲ ﺟ ْﻌ ﹺﻞ ﻛﻼﻡ ﺍﷲ ﻣﻌﺘﺰﻟﻴّﹰﺎ ﻗﺪﺭﻳّﹰﺎ. ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﺰﳐﺸﺮﻱ ﺷﻨﺸﻨﺔﹲ ﻧﻌﺮﻓﻬﺎ ﻣِﻦ ﻗﺪﺭﻱﱟ ﻧﺎ ٍ ﻓﺄﻳﻦ ﻗﻮﻟﻪَ } :ﻭﹶﻟ ْﻮ ﺷِﺌﹾﻨَﺎ { ﻣِﻦ ﻗﻮﻟﻪ :ﻭﻟﻮ ﻟﺰﻣﻬﺎ؟ .ﰒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﺰﻭﻡ ﳍﺎ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻰ ﻣﺸﻴﺌﺔ ﺍﷲ -ﻭﻫﻮ ﺍﳊﻖ َ -ﺑﻄﹶﻞ ﺃﺻﻠﻪ. ﻭﻗﻮﻟﻪ) :ﺇﻥﱠ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﺎﺑﻌﺔﹲ ﻟﻠﺰﻭﻡ ﺍﻵﻳﺎﺕ( ﻣِﻦ ﺃﻓﺴ ِﺪ ﺍﻟﻜﻼﻡ ﻭﺃﺑﻄﻠِﻪ ،ﺑﻞ ﻟﺰﻭﻣﻪ ﻵﻳﺎﺗﻪ ﺗﺎﺑﻊٌ ﳌﺸﻴﺌﺔ ﺍﷲ ،ﻓﻤﺸﻴﺌﺔﹸ ﺍﷲ ﺾ ﻻ ﻣﻘﺘﻀﻰ ،ﻓﻤﺎ ﺷﺎﺀ ﺍﷲ ﻭﺟﺐ ﻭﺟﻮﺩﻩ ،ﻭﻣﺎ ﱂ ﻳﺸﺄ ﺳﺒﺤﺎﻧﻪ ﻣﺘﺒﻮﻋﺔﹲ ﻻ ﺗﺎﺑﻌﺔﹲ ،ﻭﺳﺒﺐٌ ﻻ ﻣﺴﺒﱠﺐ ،ﻭﻣﻮﺟﺐ ﻣﻘﺘ ﹴ ﺍﻣﺘﻨﻊ ﻭﺟﻮﺩﻩ( ﺍ.ﻫـ . ﺍﻧﻈﺮ " :ﺃﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ " ] .[١٦٩- ١٦٥/١ﻭﺍﻧﻈﺮ " :ﺍﻟﻔﻮﺍﺋﺪ " ]ﺹ.[١٥٠ ﷲ ﺍﳌﺜ ﹶﻞ ﳍﺬﺍ ﺍﳋﺴﻴﺲ ﺍﻟﺬﻱ ﺁﺗﺎﻩ ﺁﻳﺎﺗﻪ ﻓﺎﻧﺴﻠﺦ ﻣﻨﻬﺎ :ﺑﺎﻟﻜﻠﺐ ،ﻭﱂ ﺗﻜﻦ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻨﻘﻴﻄﻲ ﺭﲪﻪ ﺍﷲ :ﺿﺮﺏ ﺍ ُ ﺏ َﻣﹶﺜ ﹲﻞ ﺱ ﺿُ ﹺﺮ َ ﺏ ﺍﳌﺜ ﹺﻞ ﺑﺎﻟﺬﺑﺎﺏ ﰲ ﻗﻮﻟﻪ } :ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎ ُ ﺐ ﻣﺎﻧﻌ ﹰﺔ ﻣِﻦ ﺿﺮﺑﻪ ﺗﻌﺎﱃ ﺍﳌﺜ ﹶﻞ ﺑﻪ .ﻭﻛﺬﻟﻚ ﺿﺮ ُ ﺣﻘﺎﺭ ﹸﺓ ﺍﻟﻜﻠ ﹺ ﺴَﺘ ْﻨ ِﻘﺬﹸﻭ ُﻩ ﺏ ﺷَﻴْﺌﺎﹰ ﹶﻻ َﻳ ْ ﺴﻠﹸ ْﺒﻬُﻢُ ﺍﻟ ﱡﺬﺑَﺎ ُ ﺨﻠﹸﻘﹸﻮﺍ ﺫﹸﺑَﺎﺑﹰﺎ َﻭﹶﻟ ْﻮ ﺍ ْﺟَﺘ َﻤﻌُﻮﺍ ﹶﻟﻪَُ ،ﻭﹺﺇ ﹾﻥ َﻳ ْ ﷲ ﹶﻟ ْﻦ َﻳ ْ ﻓﹶﺎ ْﺳَﺘ ِﻤﻌُﻮﺍ ﹶﻟﻪُ ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ َﺗ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍ ِ ﺖ ﺍﻟﻌﻨﻜﺒﻮﺕ ﰲ ﻗﻮﻟﻪَ { :ﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳ َﻦ ﺍﺗﱠ ﺨَﺬﹸﻭﺍ ﺏ ﺍﳌﺜ ﹺﻞ ﺑﺒﻴ ِ ﻒ ﺍﻟﻄﱠﺎِﻟﺐُ ﻭَﺍﹶﳌ ﹾﻄﻠﹸﻮﺏُ { ]ﺍﳊﺞ ، [٧٣/ﻭﻛﺬﻟﻚ ﺿﺮ ُ ﺿﻌُ َ ِﻣ ْﻨﻪَُ ، ﺕ ﺑَﻴْﺘﺎﹰَ ،ﻭﹺﺇﻥﱠ ﹶﺃ ْﻭ َﻫ َﻦ ﺍﻟﺒُﻴُﻮﺕِ ﹶﻟَﺒْﻴﺖُ ﺍﻟﻌَﻨْﻜﹶﺒُﻮﺕِ ﹶﻟ ْﻮ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ { ﺨ ﹶﺬ ْ ﷲ ﹶﺃ ْﻭِﻟﻴَﺎ َﺀ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟﻌَﻨْﻜﹶﺒُﻮﺕِ ﺍﺗﱠ َ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍ ِ ﺏ ﺍﷲ ﺍﳌﺜ ﹶﻞ ﺑﺎﳊﻤﺎ ﹺﺭ ﰲ ﻗﻮﻟﻪَ } :ﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳﻦَ ُﺣﻤﱢﻠﹸﻮﺍ ﺍﻟﺘﱠ ْﻮﺭَﺍ ِﺓ ﹸﺛﻢﱠ ﹶﻟ ْﻢ ﻳَ ﺤْﻤِﻠﹸﻮﻫَﺎ ﹶﻛ َﻤﹶﺜ ﹺﻞ ]ﺍﻟﻌﻨﻜﺒﻮﺕ .[٤١/ﻭﻛﺬﻟﻚ ﺿﺮ ُ ﲔ { ]ﺍﳉﻤﻌﺔ [٥/ﻭﻫﺬﻩ ﷲ ﹶﻻ َﻳ ْﻬﺪِﻱ ﺍﻟ ﹶﻘ ْﻮ َﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ ﷲ ﻭَﺍ ُ ﺕﺍ ِ ﺲ َﻣﹶﺜﻞﹸ ﺍﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﱠﺬِﻳ َﻦ ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳَﺎ ِ ﺤ ِﻤﻞﹸ ﹶﺃ ْﺳﻔﹶﺎﺭﹰﺍ ﹺﺑ ﹾﺌ َ ﳊﻤَﺎ ﹺﺭ َﻳ ْ ﺍِ ﺍﻵﻳﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﱠﻪ ﺗﻌﺎﱃ ﻻ ﻳﺴﺘﺤﻴﻲ ﻣِﻦ ﺑﻴﺎ ِﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﻔﻴﺴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺿﺮﺏ ﺍﻷﻣﺜﺎﻝ ﺑﺎﻷﺷﻴﺎﺀ ﺍﳊﻘﲑﺓ .ﻭﻗﺪ ﺻﺮﱠﺡ ﺿ ﹰﺔ ﹶﻓﻤَﺎ ﻓﹶﻮْﻗﹶﻬَﺎ { ]ﺍﻟﺒﻘﺮﺓ .[٢٦/ﺍ.ﻫـ ) ﺃﺿﻮﺍﺀ ﻼ ﻣَﺎ َﺑﻌُﻮ َ ﺏ َﻣﹶﺜ ﹰ ﻀ ﹺﺮ َ ﷲ ﹶﻻ ﻳَﺴْﺘَ ﺤِﻴﹺﻲ ﹶﺃ ﹾﻥ َﻳ ْ ﻬﺑﺬﺍ ﺍﳌﺪﻟﻮﻝ ﰲ ﻗﻮﻟﻪ } :ﺇﻥﱠ ﺍ َ ﺍﻟﺒﻴﺎﻥ ].([٣٠٣/٢ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) (١١٨ﺧﺬﻭﺍ ﺣﺬﺭﻛﻢ ﻓﺎﻧﻔﺮﻭﺍ ﺛﺒﺎﺕ ﺃﻭ ﺍﻧﻔﺮﻭﺍ ﲨﻴﻌﺎ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺧﺬﻭﺍ ﺣﺬﺭﻛﻢ ﻓﺎﻧﻔﺮﻭﺍ ﺛﺒﺎﺕ ﺃﻭ ﺍﻧﻔﺮﻭﺍ ﲨﻴﻌﺎ )ﺍﻟﻨﺴﺎﺀ (٧١ :ﺍﳊﺬﺭ ﻭﺍﳊﺬﺭ ﲟﻌﲎ ﻛﺎﻷﺛﺮ ﻭﺍﻷﺛﺮ، ﻳﻘﺎﻝ :ﺃﺧﺬ ﺣﺬﺭﻩ ﺇﺫﺍ ﺗﻴﻘﻆ ﻭﺍﺣﺘﺮﺯ ﻣﻦ ﺍﳌﺨﻮﻑ ﻛﺄﻧﻪ ﺟﻌﻞ ﺍﳊﺬﺭ ﺁﻟﺘﻪ ﺍ ﻟﱵ ﻳﻘﻲ ﻬﺑﺎ ﻧﻔﺴﻪ ﻭﻳﻌﺼﻢ ﻬﺑﺎ ﺭﻭﺣﻪ ،ﻭﺍﳌﻌﲎ:
ﺍﺣﺬﺭﻭﺍ ﻭﺗﻴﻘﻈﻮﺍ ﻣﻦ ﺍﻟﻌﺪﻭ ﻭﻻ ﲤﻜﻨﻮﻩ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ) -ﺍﻟﻜﺸﺎﻑ ( ٢٨٠/١ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﺍﻷﺧﺬ ﲜﻤﻴﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻬﺑﺎ ﻳﺴﺘﻌﺎﻥ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﻭﻳﺴﺘﺪﻓﻊ ﻣﻜﺮﻫﻢ ﻭﻗﻮﻬﺗﻢ ،ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳊﺼﻮﻥ ﻭﺍﳋﻨﺎﺩﻕ ،ﻭﺗﻌﻠﻢ ﺍﻟﺮﻣﻲ ﻭﺍﻟﺮﻛﻮﺏ ﻭﺗﻌﻠﻢ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﱵ ﺗﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻣﺎ ﺑﻪ ﻳﻌﺮﻑ ﻣﺪﺍﺧﻠﻬﻢ ﻭﳐﺎﺭﺟﻬﻢ ﻭﻣﻜﺮﻫﻢ]ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ ( ١٥٠/ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺑﺒﺬﻝ ﺍﳌﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺇﻋﺪﺍﺩ ﺍﳌﻘﺎﺗﻠﲔ ،ﻓﻤﻦ ﺟﻬﺰ ﻏﺎﺯﻳﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻘﺪ ﻏﺰﺍ ،ﻗﺎﻝ -ﺳﺒﺤﺎﻧﻪ )) -ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﻘﺮﺽ ﺍﷲ ﻗﺮﺿﹰﺎ ﺣﺴﻨﹰﺎ ﻓﻴﻀﺎﻋﻔﻪ ﻟﻪ ﺃﺿﻌﺎﻓﹰﺎ ﻛﺜﲑﺓ(( ﻭﻗﺎﻝ -ﺟﻞ ﺷﺄﻧﻪ )) :-ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﻞ ﺃﺩﻟﻜﻢ ﻋﻠﻰ ﲡﺎﺭﺓ ﺗﻨﺠﻴﻜﻢ ﻣﻦ ﻋﺬﺍﺏ ﺃﻟﻴﻢ* ﺗﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﲡﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺄﻣﻮﺍﻟﻜﻢ ﻭﺃﻧﻔﺴﻜﻢ ﺫﻟﻜﻢ ﺧﲑ ﻟﻜﻢ ﺇﻥ ﻛﻨﺘﻢ ﺗﻌﻠﻤﻮﻥ(( ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺍﻏﻲ -ﺭﲪﻪ ﺍﷲ :-ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﻟﻌﺪﻭ ﻭﻣﻌﺮﻓﺔ ﺃﺭﺿﻪ ﻭﺑﻼﺩﻩ ﻭﺃﺳﻠﺤﺘﻪ ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ،ﻭﻣﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﺟﺮ ﺍﻷﺛﻘﺎﻝ ،ﻭﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﲣﺎﺫ ﺃﻫﺒﺔ ﺍﳊﺮﺏ ﺍﳌﺴﺘﻌﻤﻠﺔ ﻓﻴﻬﺎ ﻣﻦ ﻃﻴﺎﺭﺍﺕ ﻭﻗﻨﺎﺑﻞ ﻭﺩﺑﺎﺑﺎﺕ ﻭﺑﻮﺍﺭﺝ ﻣﺪﺭﻋﺔ ﻭﻣﺪﺍﻓﻊ ﻣﻀﺎﺩﺓ ﻟﻠﻄﺎﺋﺮﺍﺕ ،ﺇﱃ ﳓﻮ ﺫﻟﻚ؛ ﺣﱴ ﻻ ﻳﻬﺎﲨﻜﻢ ﻋﻠﻰ ﻏﺮﺓ ،ﺃﻭ ﻳﻬﺪﺩﻛﻢ ﰲ ﺩﻳﺎﺭﻛﻢ ،ﻭﺣﱴ ﻻ ﻳﻌﺎﺭﺿﻜﻢ ﰲ ﺇﻗﺎﻣﺔ ﺩﻳﻨﻜﻢ ﺃﻭ ﺩﻋﻮﺗﻜﻢ ﺇﻟﻴﻪ. ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﻋﻠﻢ ﺑﺄﺭﺽ ﻋﺪﻭﻫﻢ ،ﻛﻤﺎ ﻛﺎﻥ ﳍﻢ ﻋﻴﻮﻥ ﻭﺟﻮﺍﺳﻴﺲ ﻳﺄﺗﻮﻬﻧﻢ ﺑﺎﻷﺧﺒﺎﺭ ،ﻭﳌﺎ ﺃﺧﱪﻭﻩ ﺑﻨﻘﺾ ﻗﺮﻳﺶ ﻟﻠﻌﻬﺪ ،ﺍﺳﺘﻌﺪ ﻟﻔﺘﺢ ﻣﻜﺔ ،ﻭﱂ ﻳﻔﻠﺢ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﰲ ﲡﺪﻳﺪ ﺍﻟﻌﻬﺪ ﻣﺮﺓ ﺃﺧﺮﻯ، ﻭﻗﺪ ﻛﺎﻥ ﻳﻈﻦ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﻌﻠﻤﻮﺍ ﺑﻨﻜﺜﻬﻢ ﻟﻪ .ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﳋﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﰲ ﺣﺮﺏ ﺍﻟﻴﻤﺎﻣﺔ :ﺣﺎﺭﻬﺑﻢ ﲟﺜﻞ ﻣﺎ ﳛﺎﺭﺑﻮﻧﻚ ﺑﻪ :ﺍﻟﺴﻴﻒ ﺑﺎﻟﺴﻴﻒ ،ﻭﺍﻟﺮﻣﺢ ﺑﺎﻟﺮﻣﺢ. ﺛﺒﺎﺕ :ﲨﻊ ﺛﺒﺔ ،ﻭﻗﺪ ﲡﻤﻊ ﻋﻠﻰ ﺛﺒﲔ ،ﺃﻱ ﲨﺎﻋﺔ ﺑﻌﺪ ﲨﺎﻋﺔ ﻭﻓﺮﻗﺔ ﺑﻌﺪ ﻓﺮﻗﺔ ﻭﺳﺮﻳﺔ ﺑﻌﺪ ﺳﺮﻳﺔ ﺃﻭ ﺍﻧﻔﺮﻭﺍ ﲨﻴﻌﺎ :ﻳﻌﲏ ﻛﻠﻜﻢ ﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻵﻳﺔ ﻼ ﻟﻠﺨﻄﺎﺏ ـ ﻓﻀﻴﻠﺔ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﺣﱴ ﺻﺎﺭﻭﺍ ﺃﻫ ﹰ ـ ﻭﺟﻮﺏ ﺃﺧﺬ ﺍﳊﺬﺭ ﻣﻦ ﺃﻋﺪﺍﺋﻨﺎ
ـ ﺃﺧﺬ ﺍﳊﺬﺭ ﻳﻜﻮﻥ ﺑﺈﻋﺪﺍﺩ ﺍﻟﻌﺪﺓ ﻭﺍﳊﻴﻄﺔ ﺑﺈﺭﺳﺎﻝ ﺍﻟﻌﻴﻮﻥ ـ ﻭﺟﻮﺏ ﺍﻟﻨﻔﺮﺓ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ـ ﻫﺬﻩ ﺍﻟﻨﻔﺮﺓ ﺗﻜﻮﻥ ﺣﺴﺐ ﺍﳌﺼﻠﺤﺔ ﺇﻣﺎ ﲨﺎﻋﺎﺕ ﺃﻭ ﲨﻴﻌﺎ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١١٩ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ١ - ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺗﻌﺎﱃ ) ﻳﺴﺒﺢ ﷲ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ) (١ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻓﻤﻨﻜﻢ ﻛﺎﻓﺮ ﻭﻣﻨﻜﻢ ﻣﺆﻣﻦ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ ) (٢ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺎﳊﻖ ﻭﺻﻮﺭﻛﻢ ﻓﺄﺣﺴﻦ ﺻﻮﺭﻛﻢ ﻭﺇﻟﻴﻪ ﺍﳌﺼﲑ )(٣ ﺇﻥ ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﺳﻮﺭﺓ ﻣﺪﻧﻴﺔ ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﺎﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﻻﻫﺘﻤﺎﻣﻬﺎ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ،ﺣﱴ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻬﻧﺎ ﻣﻜﻴﺔ. ﺍﺳﺘﻔﺘﺤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﻴﺎﻥ ﺗﺴﺒﻴﺢ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﲝﻤﺪ ﺍﷲ ﻷﻧﻪ ﺍﳋﺎﻟﻖ ﺍﳌﺎﻟﻚ ﻟﻠﺴﻤﻮﺍﺕ ﻭﺍﻷﺭ ﺽ ﻭﻣﺎ ﻓﻴﻬﻤﺎ.
ﺖ ﺃﻧﻈﺎﺭَﻫﻢ ﺇﱃ ﻣﺼﺎﺭﻉ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻟﻴﻌﺘﱪﻭﺍ ﻬﺑﻢ .ﰒ ﰒ ﺣﺬﹼﺭﺕ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﻋﺎﻗﺒﺔ ﺍﻟﻜﻔﺮ ﺍﻟﻮﺧﻴﻤﺔ ،ﻭﻟﻔﺘ ْ ﲢﺪﺛﺖ ﻋﻦ ﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺭﺩّﺕ ﻋﻠﻰ ﻣﻨﻜﺮﻳﻪ ،ﻭﺑﻴّﻨﺖ ﺟﺰﺍﺀ ﻛﻞﱟ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ. ﻛﻤﺎ ﺑﻴﻨﺖ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﺑﻘﻀﺎﺀ ،ﻭﺃﻥ ﻣﻦ ﻳﺆﻣﻦ ﺑﻘﻀﺎﺀ ﺍﷲ ﻳﻬﺪ ﺍﷲ ﻗﻠﺒﻪ .ﻭﺣﺬﺭﺕ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻻﻧﺸﻐﺎﻝ ﺑﺄﻣﻮﺍﳍﻢ ﻭﺃﻭﻻﺩﻫﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ. ﰒ ﺧﺘﻤﺖ ﺑﺄﻣﺮﻫﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ،ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ،ﻭﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﳑﺎ ﺭﺯﻗﻬﻢ ﺍﷲ ،ﻭﻭﻋﺪﺗْﻬﻢ ﺇﻥ ﺃﻧﻔﻘﻮﺍ ﺃﻥ ﻳﻀﺎﻋﻒ ﺍﷲ ﳍﻢ ﺍﻷﺟﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ :ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨﻮﻥ }ﺍﻟﺸﻌﺮﺍﺀ.{ ٨٨ : ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻫﻲ ﺁﺧﺮ ﺍﳌﺴﺒّﺤﺎﺕ ،ﻭﻗﺪ ﻣﻀﻰ ﺍﻟﻜﻼﻡ ﻋﻦ ﺗﺴﺒﻴﺢ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻟﺒﺎﺭﺋﻬﺎ ﻭﻣﺎﻟﻜﻬﺎ. ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﺃﻱ ﻫﻮ ﻭﺣﺪﻩ ،ﻻ ﻏﲑﻩ ،ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ،ﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻗﺪﳝًﺎ ﻣﻘﺮﻳﻦ ﻬﺑﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :-ﻭﻟﺌﻦ ﺳﺄﻟﺘﻬﻢ ﻣﻦ ﺧﻠﻘﻬﻢ ﻟﻴﻘﻮﻟﻦ ﺍﷲ }ﺍﻟﺰﺧﺮﻑ ،{ ٨٧ :ﺣﱴ ﻧﺸﺄﺕ ﻧﺎﺷﺌﺔﹲ ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ ﺍ ﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍﻭﺟﻮﺩ ﺍﷲ ﺑﺎﻟﻜﻠﻴّﺔ ،ﻭﺭﺩﻭﺍ ﻧﺸﺄﻬﺗﻢ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ ﻓﺴﻮﻑ ﻳﻌﻠﻤﻮﻥ ) (٧٠ﺇﺫ ﺍﻷﻏﻼﻝ ﰲ ﺃﻋﻨﺎﻗﻬﻢ ﻭﺍﻟﺴﻼﺳﻞ ﻳﺴﺤﺒﻮﻥ ) (٧١ﰲ ﺍﳊﻤﻴﻢ ﰒ ﰲ ﺍﻟﻨﺎﺭ ﻳﺴﺠﺮﻭﻥ }ﻏﺎﻓﺮ.{ ٧٢ ٧٠ : ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻓﻤﻨﻜﻢ ﻛﺎﻓﺮ ﻭﻣﻨﻜﻢ ﻣﺆﻣﻦ ﺃﻱ ﻫﻮ ﺍﳋﺎﻟﻖ ﻟﻜﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ،ﻭﺃﺭﺍﺩ ﻣﻨﻜﻢ ﺫﻟﻚ ،ﻓﻼ ﺑﺪّ ﻣﻦ ﻭﺟﻮﺩ ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ ،ﻭﺍﳌﻘﺼﻮﺩ ﻬﺑﺬﻩ ﺍﻹﺭﺍﺩﺓ؛ ﺍﻹﺭﺍﺩ ﹸﺓ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻘﺪﺭﻳﺔ ،ﻻ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ﺗﺘﻌﻠﹼﻖ ﺑﺎﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ،ﻭﺃﻣﺎ ﺍﻟﺸﺮﻋﻴﺔ ﻓﺈﻬﻧﺎ ﺗﺘﻌﻠﻖ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﻫﺬﻩ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺍﳊﺐ ﻭﺍﻟﻜﺮﻩ ،ﺩﻭﻥ ﺍﻷﻭﱃ؛ ﻓﻜﻞ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻓﻬﻮ ﳛﺒﻪ ،ﻭﺇﻥ ﱂ ﺗﺘﻌﻠﻖ ﺑﻪ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ،ﻭﻛﻞﹼ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ ﻓﻬﻮ ﻳﻜﺮﻫﻪ ﻭﺇﻥ ﺗﻌﻠﻘﺖ ﺑﻪ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ،ﻓﺈﻬﻧﺎ ﺃﻱ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﺗﺘﻌﻠﻖ ﺇﻻ ﲟﺎ ﳛﺐ ،ﻓﺈﳝﺎﻥ ﺍﳌﺆﻣﻦ ﺗﻌﻠﻘﺖ ﺑﻪ ﺍﻹﺭﺍﺩﺗﺎﻥ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻘﺪﺭﻳﺔ ،ﻭﻛﻔﺮ ﺍﻟﻜﺎﻓﺮ ﺗﻌﻠﻘﺖ ﺑﻪ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻘﺪﺭﻳﺔ ﺩﻭﻥ ﺍﻟﺸﺮﻋﻴﺔ ،ﻷﻥ ﺍﷲ ﱂ ﻳﺄﻣﺮ ﺑﺎﻟﻜﻔﺮ ﺑﻞ ﻬﻧﻰ ﻋﻨﻪ ﻭ ﺗﻮﻋﺪ ﻋﻠﻴﻪ ،ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﺇﻥ ﺗﻜﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﲏ ﻋﻨﻜﻢ ﻭﻻ ﻳﺮﺿﻰ ﻟﻌﺒﺎﺩﻩ ﺍﻟﻜﻔﺮ ﻭﺇﻥ ﺗﺸﻜﺮﻭﺍ ﻳﺮﺿﻪ ﻟﻜﻢ " }ﺍﻟﺰﻣﺮ.{٧ : ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻓﺎﺣﺸﺔ ﻗﺎﻟﻮﺍ ﻭﺟﺪﻧﺎ ﻋﻠﻴﻬﺎ ﺁﺑﺎﺀﻧﺎ ﻭﺍﷲ ﺃﻣﺮﻧﺎ ﻬﺑﺎ ﻗﻞ ﺇﻥ ﺍﷲ ﻻ ﻳﺄﻣﺮ ﺑﺎﻟﻔﺤﺸﺎﺀ ﺃﺗﻘﻮﻟﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ ) (٢٨ﻗﻞ ﺃﻣﺮ ﺭﰊ ﺑﺎﻟﻘﺴﻂ " }ﺍﻷﻋﺮﺍﻑ.{ ٢٩ ،٢٨ : ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﺇﻥ ﺍﷲ ﻳﺄﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺇﻳﺘﺎﺀ ﺫﻱ ﺍﻟﻘﺮﰉ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ﻭﺍﻟﺒﻐﻲ " }ﺍﻟﻨﺤﻞ: .{ ٩٠ ﻭﻗﺪﻡ -ﺗﻌﺎﱃ -ﺫﻛﺮ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻟﻜﺜﺮﻬﺗﻢ ﻭﻗﻠﹼﺔ ﺍﳌﺆﻣﻨﲔ ،ﻭﻟﺬﺍ ﻗﺎﻝ -ﺗﻌﺎﱃ -ﻟﻨﺒﻴﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :-ﻭﺇﻥ ﺗﻄﻊ ﺃﻛﺜﺮ ﻣﻦ ﰲ ﺍﻷﺭﺽ ﻳﻀﻠﻮﻙ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺇﻥ ﻳﺘﺒﻌﻮﻥ ﺇﻻ ﺍﻟﻈﻦ ﻭﺇﻥ ﻫﻢ ﺇﻻ ﳜﺮﺻﻮﻥ } ﺍﻷﻧﻌﺎﻡ.{ ١١٦ : ﻭﻗﺎﻝ -ﺗﻌﺎﱃ -ﻟﻨﺒﻴﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﻭﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ ﺍﳊﻖ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﺆﻣﻨﻮﻥ " }ﺍﻟﺮﻋﺪ.{ ٥ : ﻭﻟﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻥ ﺍ ﷲ ﻳﻘﻮﻝ ﻵﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ " :ﺍﺑﻌﺚ ﺑﻌﺚ ﺍﻟﻨﺎﺭ ﻣﻦ ﺫﺭﻳّﺘﻚ .ﻓﻴﻘﻮﻝ ﻳﺎ ﺭﺏّ ﻛﻢ؟ ﻓﻴﻘﻮﻝ :ﻣﻦ ﻛﻞ ﺃﻟﻒ ﺗﺴﻌﻤﺎﺋﺔ ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ" }ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺭﻭﺍﻩ ﺥ ) ،(٨- ٤٤١- ٤٧٤١ﺍﺠﻤﻟﺘﻤﻊ ){(١- ٢٠١- ٢٢٢ ﻓﻼ ﺗﻐﺘﺮ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺎﻟﻜﲔ ﻃﺮﻳﻖ ﺍﻟﺒﺎﻃﻞ ،ﻭﻻ ﺗﺴﺘﻮﺣﺶ ﻣﻦ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﺇﻥ ﻗﻞ ﺳﺎﻟﻜﻮﻩ. ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ " ﺃﻱ :ﻭﻫﻮ -ﺳﺒﺤﺎﻧﻪ -ﺑﺼﲑ ﲟﻦ ﻳﺴﺘﺤﻖ ﺍﳍﺪﺍﻳﺔ ﳑﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻀﻼﻝ،
ﻭﻫﻮ ﺷﻬﻴﺪ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﻋﺒﺎﺩﻩ ،ﻭﺳﻴﺠﺰﻳﻬﻢ ﻬﺑﺎ ﺃﰎ ﺍﳉﺰﺍﺀ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢٠ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : "ﺯﻋﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻥ ﻟﻦ ﻳﺒﻌﺜﻮﺍ ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ ﻟﺘﺒﻌﺜﻦ ﰒ ﻟﺘﻨﺒﺆﻥ ﲟﺎ ﻋﻤﻠﺘﻢ ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﻳﺴﲑ ) (٧ﻓﺂﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻨﺎ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﲑ )(٨ ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ: ﻳﻘﻮﻝ -ﺗﻌﺎﱃ -ﳐﱪﺍ ﻋﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﻠﺤﺪﻳﻦ" :ﺯﻋﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻥ ﻟﻦ ﻳﺒﻌﺜﻮﺍ" ﻓﻜﺬﱠﻬﺑﻢ ﻓﻴﻤﺎ ﺃﺧﱪ ﻋﻨﻬﻢ ﺑﻪ ﺑﻨﻔﺲ ﺻﻴﻐﺔ ﺍﳋﱪ ،ﻓﺈﻥ ﺍﻟﺰﻋﻢ ﻣﻄﻴ ﹸﺔ ﺍﻟﻜﺬﺏ -ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ .- ﷲ ﻧﺒﻴﻪ ﺃﻥ ﻳﻘﺴﻢ ﺑﺮﺑّﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺒﻌﺚ ﺣﻖ ،ﻻ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ،ﻓﻘﺎﻝ -ﺗﻌﺎﱃ " :-ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ ﻟﺘﺒﻌﺜﻦ" ،ﻭﻫﺬﻩ ﰒ ﺃﻣﺮ ﺍ ُ ﺕ ﺃﻣﺮ ﺍﷲ ﻓﻴﻬﺎ ﻧﺒﻴﻪ ﺃﻥ ﻳﻘﺴﻢ ﺑﺮﺑﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻌﺚ ﺣﻖ ،ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﻳﺴﺘﻨﺒﺌﻮﻧﻚ ﺃﺣﻖ ﻫﻮ ﻗﻞ ﺇﻱ ﺙ ﺁﻳﺎ ٍ ﺛﺎﻟﺜ ﹸﺔ ﺛﻼ ِ ﻭﺭﰊ ﺇﻧﻪ ﳊﻖ ﻭﻣﺎ ﺃﻧﺘﻢ ﲟﻌﺠﺰﻳﻦ" }ﻳﻮﻧﺲ .{٥٣ :ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻻ ﺗﺄﺗﻴﻨﺎ ﺍﻟﺴﺎﻋﺔ ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ ﻟﺘﺄﺗﻴﻨﻜﻢ" }ﺳﺒﺄ ،{ ٣ :ﻭﻗﺪ ﺃﻗﺴﻢ ﺍﻟﺮﺏ -ﺳﺒﺤﺎﻧﻪ -ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺒﻌﺚ ﺣﻖّ ،ﻓﻘﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﻳﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ ﺃﺋﺬﺍ ﻣﺎ ﻣﺖ ﻟﺴﻮﻑ ﺃﺧﺮﺝ ﺣﻴﺎ ) (٦٦ﺃﻭﻻ ﻳﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ ﺃﻧﺎ ﺧﻠﻘﻨﺎﻩ ﻣﻦ ﻗﺒﻞ ﻭﱂ ﻳﻚ ﺷﻴﺌﺎ ) (٦٧ﻓﻮﺭﺑﻚ ﻟﻨﺤﺸﺮﻬﻧﻢ ﻭﺍﻟﺸﻴﺎﻃﲔ ﰒ ﻟﻨﺤﻀﺮﻬﻧﻢ ﺣﻮﻝ ﺟﻬﻨﻢ ﺟﺜﻴﺎ" }ﻣﺮﱘ ،{ ٦٨ - ٦٦ :ﻓﺄﻗﺴﻢ ﺍﻟﺮﺏﱡ -ﺳﺒﺤﺎﻧﻪ -ﺑﺬﺍﺗﻪ ﻋﻠﻰ ﺑﻌﺚ ﻋﺒﺎﺩﻩ، ﻭﺃﻣﺮ ﻧﺒﻴّﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻥ ﻳﻘﺴﻢ ﺃﻳﻀًﺎ ﺑﺮﺑّﻪ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻤﻦ ﻛﺬﹼﺏ ﺑﻌﺪ ﺫﻟﻚ ﻓﺎﻟﻨﺎﺭ ﺃﻭﱃ ﺑﻪ" ،ﺑﻞ ﻛﺬﺑﻮﺍ ﺑﺎﻟﺴﺎﻋﺔ ﻭﺃﻋﺘﺪﻧﺎ ﳌﻦ ﻛﺬﺏ ﺑﺎﻟﺴﺎﻋﺔ ﺳﻌﲑﺍ ) (١١ﺇﺫﺍ ﺭﺃﻬﺗﻢ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ ﲰﻌﻮﺍ ﳍﺎ ﺗﻐﻴﻈﺎ ﻭﺯﻓﲑﺍ ) (١٢ﻭﺇﺫﺍ ﺃﻟﻘﻮﺍ ﻣﻨﻬﺎ ﻣﻜﺎﻧﺎ ﺿﻴﻘﺎ ﻣﻘﺮﻧﲔ ﺩﻋﻮﺍ ﻫﻨﺎﻟﻚ ﺛﺒﻮﺭﺍ ) (١٣ﻻ ﺗﺪﻋﻮﺍ ﺍﻟﻴﻮﻡ ﺛﺒﻮﺭﺍ ﻭﺍﺣﺪﺍ ﻭﺍﺩﻋﻮﺍ ﺛﺒﻮﺭﺍ ﻛﺜﲑﺍ" }ﺍﻟﻔﺮﻗﺎﻥ- ١١ : .{ ١٤ ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﰒ ﻟﺘﻨﺒﺆﻥ ﲟﺎ ﻋﻤﻠﺘﻢ" .ﻛﻘﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻳﻨﺒﺄ ﺍﻹﻧﺴﺎﻥ ﻳﻮﻣﺌﺬ ﲟﺎ ﻗﺪﻡ ﻭﺃﺧﺮ" }ﺍﻟﻘﻴﺎﻣﺔ،{ ١٣ : ﻭﻛﻘﻮﻟﻪ" :ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﺍ ﻳﺮﻩ ) (٧ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺷﺮﺍ ﻳﺮﻩ" }ﺍﻟﺰﻟﺰﻟﺔ.{٨ ،٧ : ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﳏﺮﺯ ﻗﺎﻝ :ﻛﻨﺖ ﺁﺧﺬﹰﺍ ﺑﻴﺪ ﺍﺑﻦ ﻋﻤﺮ ﺇﺫ ﻋﺮﺽ ﻟﻪ ﺭﺟﻞﹲ ﻓﻘﺎﻝ :ﻛﻴﻒ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ -ﺻﻠﻰ ﺍﷲ ﷲ ﻳﺪﱐ ﺖ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﻮ ﹸﻝ" :ﺇﻥﹼ ﺍ ُ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﻮ ﹸﻝ ﰲ ﺍﻟﻨﺠﻮﻯ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻗﺎﻝ :ﲰﻌ ُ ﻑ ﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮ ُ ﻑ ﺫﻧ َ ﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮ ُ ﺍﳌﺆﻣﻦ ﻓﻴﻀ ُﻊ ﻋﻠﻴﻪ ﻛَﻨﻔﹶﻪ ﻭﻳﺴﺘﺮُﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﻳﻘﺮّﺭﻩ ﺑﺬﻧﻮﺑﻪ ،ﻭﻳﻘﻮﻝ ﻟﻪ :ﺃﺗﻌﺮ ُ ﺫﻧﺐ ﻛﺬﺍ؟ ﺣﱴ ﺇﺫﺍ ﻗﺮّﺭﻩ ﺑﺬﻧﻮﺑﻪ ،ﻭﺭﺃﻯ ﰲ ﻧﻔﺴﻪ ﺃ ﹾﻥ ﻗﺪ ﻫﻠﻚ ،ﻗﺎﻝ :ﻓﺈﻧّﻲ ﻗﺪ ﺳﺘﺮﻬﺗﺎ ﻋﻠﻴﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﻧﺎ ﺃﻏﻔﺮﻫﺎ ﺏ ﺣﺴﻨﺎﺗِﻪ .ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎ ُﺭ ﻭﺍﳌﻨﺎﻓﻘﻮﻥ ﻓﻴﻘﻮ ﹸﻝ ﺍﻷﺷﻬﺎﺩ" :ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺭﺑّﻬﻢ ،ﺃﻻ ﻟﻌﻨﺔ ﻟﻚ ﺍﻟﻴﻮﻡ ،ﰒ ُﻳ ْﻌﻄﹶﻰ ﻛﺘﺎ َ ﺍﷲ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ"} .ﻣﺘﻔﻖ ﻋﻠﻴﻪ {. ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﻳﺴﲑ" ﺃﻱ :ﺑﻌﺜﻜﻢ ﻭﳎﺎﺯﺍﺗﻜﻢ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻣﺎ ﺧﻠﻘﻜﻢ ﻭﻻ ﺑﻌﺜﻜﻢ ﺇﻻ ﻛﻨﻔﺲ ﻭﺍﺣﺪﺓ" } ﻟﻘﻤﺎﻥ ،{ ٢٨ :ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺍﳋﻠﻖ ﰒ ﻳﻌﻴﺪﻩ ﻭﻫﻮ ﺃﻫﻮﻥ ﻋﻠﻴﻪ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ" }ﺍﻟﺮﻭﻡ.{ ٢٧ : ﻭﳌﺎ ﺃﺧﱪﻫﻢ -ﺳﺒﺤﺎﻧﻪ -ﺃﻬﻧﻢ ﻣﺒﻌﻮﺛﻮﻥ ،ﻭﺑﺄﻋﻤﺎﳍﻢ ﳎﺰّﻳﻮﻥ ،ﺃﺭﺷﺪﻫﻢ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻨﺠﺎﺓ ،ﻓﻘﺎﻝ :ﻓﺂﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ
ﻭﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻨﺎ ﻳﻌﲏ ﺍﻟﻘﺮﺁﻥ. ﻭﻗﺪ ﲰّﻰ ﺍﷲ ﻛﺘﺎﺑﻪ ﻧﻮﺭًﺍ ﰲ ﺃﻛﺜﺮ ﻣِﻦ ﺁﻳﺔ ،ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻗﺪ ﺟﺎﺀﻛﻢ ﺑﺮﻫﺎﻥ ﻣﻦ ﺭﺑﻜﻢ ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻜﻢ ﻧﻮﺭﺍ ﻣﺒﻴﻨﺎ" }ﺍﻟﻨﺴﺎﺀ ،{ ١٧٤ :ﻓﺒﺎﻟﻘﺮﺁﻥ ﻳﺴﺘﻀﻲﺀ ﺍﳊﻴﺎﺭﻯ ﰲ ﻇﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﻭﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻟﺔ ،ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻗﺪ ﺟﺎﺀﻛﻢ ﻣﻦ ﺍﷲ ﻧﻮﺭ ﻭﻛﺘﺎﺏ ﻣﺒﲔ ) (١٥ﻳﻬﺪﻱ ﺑﻪ ﺍﷲ ﻣﻦ ﺍﺗﺒﻊ ﺭﺿﻮﺍﻧﻪ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﻭﳜﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﺑﺈﺫﻧﻪ ﻭﻳﻬﺪﻳﻬﻢ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ" }ﺍﳌﺎﺋﺪﺓ.{١٦ ،١٥ : ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﲑ" ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﻣﻦ ﺃﻋﻤﺎﻟﻜﻢ ﺧﺎﻓﻴﺔ ،ﻓﺮﺍﻗﺒﻮﻩ ،ﻭﺍﺳْﺘﺤﻴُﻮﺍ ﺃﻥ ﻳﺮﺍﻛﻢ ﺣﻴﺚ ﻬﻧﺎﻛﻢ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢١ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ٣-ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ -ﺗﻌﺎﱃ " :-ﻳﻮﻡ ﳚﻤﻌﻜﻢ ﻟﻴﻮﻡ ﺍﳉﻤﻊ" ﻭﻫﻮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﲰّﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﳚﻤﻊ ﻓﻴﻪ ﺍﻷﻭﻟﻮﻥ ﻭﺍﻵﺧﺮﻭﻥ ﰲ ﺻﻌﻴﺪ ﻭﺍﺣﺪ ،ﻳﺴﻤﻌﻬﻢ ﺍﻟﺪﺍﻋﻲ ﻭﻳﻨﻔﺬﻫﻢ ﺍﻟﺒﺼﺮ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﺫﻟﻚ ﻳﻮﻡ ﳎﻤﻮﻉ ﻟﻪ ﺍﻟﻨﺎﺱ ﻭﺫﻟﻚ ﻳﻮﻡ ﻣﺸﻬﻮﺩ" }ﻫﻮﺩ ،{ ١٠٣ :ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻗﻞ ﺇﻥ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ) (٤٩ﺠﻤﻟﻤﻮﻋﻮﻥ ﺇﱃ ﻣﻴﻘﺎﺕ ﻳﻮﻡ ﻣﻌﻠﻮﻡ" } ﺍﻟﻮﺍﻗﻌﺔ: .{ ٥٠ ،٤٩ﺍ.ﻫـ ﻣﻦ ﺍﺑﻦ ﻛﺜﲑ. ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﺫﻟﻚ ﻳﻮﻡ ﺍﻟﺘﻐﺎﺑﻦ" ﻭﺍﻟﺘﻐﺎﺑﻦ ﰲ ﺍﻷﺻﻞ :ﻣﻦ ﺍﻟﻐﱭ ﻭﻫﻮ ﺍﳋﺪﺍﻉ ﰲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ،ﻓﻤﻦ ﺑﺎﻉ ﺳﻠﻌ ﹰﺔ ﺑﺄﻗﻞﹼ ﳑﺎ ﺗﺴﺘﺤﻖ ،ﺃﻭ ﺍﺷﺘﺮﺍﻫﺎ ﺑﺄﻛﺜ َﺮ ﳑﺎ ﺗﺴﺘﺤﻖ ،ﻓﻬﻮ ﻣﻐﺒﻮﻥ ،ﻓﺄﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳُ ْﻌِﻠ َﻢ ﻋﺒﺎﺩﻩ ﺃﻥ ﺍﻟﻐﺒْﻦ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻵﺧﺮﺓ ،ﺣﲔ َﻳ ْﻐﹺﺒﻦُ ﺃﻫ ﹸﻞ ﺍﳉﻨﺔ ﺃﻫ ﹶﻞ ﺍﻟﻨﺎﺭ ،ﻭﺫﻟﻚ ﺣﲔ ﻳﺄﺧﺬ ﺍﳌﺆﻣﻦ ﻣﻨﺰﻝ ﺍﻟﻜﺎﻓﺮ ﰲ ﺍﳉﻨﺔ ،ﻭﻳﻌﻄﻴﻪ ﻣﻨﺰﻟﻪ ﰲ ﺍﻟﻨﺎﺭ، ﻭﺗﻮﺿﻴﺢ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﻟﻜﻞﱢ ﻋﺒﺪ ﻣﻨﺰﻟﲔ ،ﻣﻨﺰ ﹰﻻ ﰲ ﺍﳉﻨﺔ ،ﻭﻣﻨﺰ ﹰﻻ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﻤﻦ ﺁﻣﻦ ﻓﻘﺪ ﻓﺎﺯ ﺑﺎﳉﻨﺔ ،ﻭﳒﺎ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻣﻦ ﻛﻔﺮ ﻓﻘﺪ ﻓﺎﺗﺘﻪ ﺍﳉﻨﺔ ﻭﻓﺎﺯ ﺑﺎﻟﻨﺎﺭ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﹶﻋﻄﻰ ﺍﳌﺆﻣ ُﻦ ﺍﻟﻜﺎﻓ َﺮ ﻣﻨﺰﻟﹶﻪ ﰲ ﺍﻟﻨﺎﺭ ،ﻭﺃﺧﺬ ﻣﻨﺰﻟﹶﻪ ﰲ ﺍﳉﻨﺔ ،ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﺘﻐﺎﺑﻦ ﺍﻟﻜﺒﲑ. ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﻳﻌﻤﻞ ﺻﺎﳊﺎ ﻳﻜﻔﺮ ﻋﻨﻪ ﺳﻴﺌﺎﺗﻪ ﻭﻳﺪﺧﻠﻪ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﺃﺑﺪﺍ ﺫﻟﻚ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ" ﻓﻴﻪ ﺃﻥ ﺍﻟﻨﺠﺎﺓ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﺍﻹﳝﺎﻥ ﻣﻌﺮﻭﻑ ،ﺃﻣﺎ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﺼًﺎ ﷲ ،ﻭﻣﻮﺍﻓﻘﹰﺎ ﻫﺪﻱ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﺣﱴ ﻳﻜﻮﻥ ﻣﻘﺒﻮﻻﹰ ،ﻓﻤﻦ ﺁﻣﻦ ﻭﻋﻤﻞ ﺠﺰَﻯ ﲝﺴﻨﺎﺗﻪ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺠﺰَﻯ ﻬﺑﺎ ،ﺑﻞ ُﻳ ْ ﺻﺎﳊﹰﺎ ﻓﺈﻥﹼ ﺍﷲ ﻳﻜﻔﹼﺮ ﻋﻨﻪ ﺳﻴﺌﺎﺗﻪ ،ﻓﻼ ُﻳ ْ ﺍﻟﺼﺎﳊﺎﺕ ﻟﻨﻜﻔﺮﻥ ﻋﻨﻬﻢ ﺳﻴﺌﺎﻬﺗﻢ ﻭﻟﻨﺠﺰﻳﻨﻬﻢ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ" } ﺍﻟﻌﻨﻜﺒﻮﺕ.{٧ : ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﻛﺬﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﺃﻭﻟﺌﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﺑﺌﺲ ﺍﳌﺼﲑ" ﻭﺍﺿﺢ ﺍﳌﻌﲎ. ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﻟﺒﻼﺀ ﻭﺍﶈﻦ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﳌﺼﺎﺋﺐ ،ﺃﺭﺷﺪ ﺍ ُ ﷲ ﻋﺒﺎﺩﻩ ﺇﱃ ﻣﺎ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﺎﺋﺐ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺄﻬﻧﺎ ﺑﻘﻀﺎﺀ ﺍﷲ ،ﻓﻘﺎﻝ -ﺗﻌﺎﱃ :-ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻳﻬﺪ ﻗﻠﺒﻪ ﻭﺍﷲ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ -ﰲ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ" :ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺃﻧﻔﺴﻜﻢ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻧﱪﺃﻫﺎ ﺇﻥ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﻳﺴﲑ ) (٢٢ﻟﻜﻴﻼ ﺗﺄﺳﻮﺍ ﻋﻠﻰ ﻣﺎ ﻓﺎﺗﻜﻢ ﻭﻻ ﺗﻔﺮﺣﻮﺍ ﲟﺎ ﺁﺗﺎﻛﻢ ﻭﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﳐﺘﺎﻝ ﻓﺨﻮﺭ" }ﺍﳊﺪﻳﺪ ،{ ٢٣ ،٢٢ :ﻓﻜ ﱡﻞ ﺷﻲ ٍﺀ ﺑﻘﻀﺎﺀ ﺍﷲ ،ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻓﻴﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﻓﺒﻘﻀﺎﺀ ﺍﷲ ،ﻓﻴﺼﱪ ﻭﳛﺘﺴﺐ ﻭﻳﺴﺘﺴﻠﻢ ﻟﻘﻀﺎﺀ ﺍﷲ ،ﻭﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ ،ﻭﻣﺎ ﺃﺧﻄﺄﻩ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ ،ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻷﻣّﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻩ ﺑﺸﻲﺀ ﱂ ﻳﻨﻔﻌﻮﻩ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻟﻪ ،ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮّﻭﻩ ﺑﺸﻲ ٍﺀ ﱂ ﻳﻀﺮﻭﻩ ﺇﻻ
ﷲ -ﺗﻌﺎﱃ ،-ﻭﻳﺮﺯﻗﹾﻪ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ،ﻓﻼ ﳚﺪ ﺣﺮﱠ ﺍﳌﺼﻴﺒﺔ، ﺑﺸﻲ ٍﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻪ ،ﻣﻦ ﻳﺆﻣﻦ ﻬﺑﺬﺍ ﻳﻬﺪ ﻗﻠﺒﻪ ﺍ ُ ﺑﻞ ﺗﻜﻮﻥ ﻋﻠﻰ ﻗﻠﺒﻪ ﺑﺮﺩًﺍ ﻭﺳﻼﻣًﺎ ،ﻓﻴﻜﻮﻥ ﺃﻣﺮﻩ ﻛﻠﻪ ﻟﻪ ﺧﲑًﺍ ،ﻛﻤﺎ ﻗﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﻋﺠﺒًﺎ ﻷﻣﺮ ﺍﳌﺆﻣﻦ ،ﺇﻥ ﺃﻣﺮﻩ ﻛﻠﱠﻪ ﻟﻪ ﺧﲑ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﻷﺣ ٍﺪ ﺇﻻ ﻟﻠﻤﺆﻣﻦ ،ﺇﻥ ﺃﺻﺎﺑﺘْﻪ ﺳﺮّﺍ ُﺀ ﺷﻜﺮ ﻓﻜﺎﻥ ﺧﲑًﺍ ﻟﻪ ،ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺿﺮّﺍ ُﺀ ﺻﱪ ﻓﻜﺎﻥ ﺧﲑًﺍ ﻟﻪ" .ﻓﻮﻃﱢﻦ ﻧﻔﺴﻚ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﺑﻘﻀﺎﺀ ﺍﷲ ،ﻭﺇﺫﺍ ﺃﺻﺎﺑﺘﻚ ﻣﺼﻴﺒﺔ ﻓﻘﻞ :ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ }ﺍﻟﺒﻘﺮﺓ ،{ ١٥٦ :ﺍﻟﻠﻬﻢ ﺃﺟﺮﱐ ﰲ ﻣﺼﻴﺒﱵ ،ﻭﺍﺧﻠﻒ ﱄ ﺧﲑًﺍ ﻣﻨﻬﺎ .ﺭﺑﻨﺎ ﺃﻓﺮﻍ ﻋﻠﻴﻨﺎ ﺻﱪﺍ ﻭﺗﻮﻓﻨﺎ ﻣﺴﻠﻤﲔ }ﺍﻷﻋﺮﺍﻑ ،{ ١٢٦ :ﻓﺈﻥﹼ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ" :ﻭﻣﻦ ﻳﺘﺼﺒّﺮ ﻳﺼﱪّﻩ ﺍﷲ ،ﻭﻣﺎ ﺃﹸﻋﻄﻲ ﺃﺣ ُﺪ ﻋﻄﺎ ًﺀ ﺧﲑًﺍ ﻭﺃﻭﺳﻊ ﻣﻦ ﺍﻟﺼﱪ". ﻭﰲ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻳﻬﺪ ﻗﻠﺒﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻏﲑ ﻣﺎ ﺫﻛﺮﻧﺎ ﺃﻥ ﺍﻹﳝﺎﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺯﻳﺎﺩﺓ ﺍﳍﺪﺍﻳﺔ ،ﻛﻤﺎ ﷲ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﺍﻟﺬﻳﻦ ﺍﻫﺘﺪﻭﺍ ﺯﺍﺩﻫﻢ ﻫﺪﻯ ﻭﺁﺗﺎﻫﻢ ﺗﻘﻮﺍﻫﻢ" }ﳏﻤﺪ { ١٧ :ﺑﻴﻨﻤﺎ ﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﻟﻀﻼﻝ ﻳُﺰﻳﻎ ﺍ ُ ﻗﻠﻮﻬﺑﻢ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻓﻠﻤﺎ ﺯﺍﻏﻮﺍ ﺃﺯﺍﻍ ﺍﷲ ﻗﻠﻮﻬﺑﻢ ﻭﺍﷲ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳﻘﲔ" }ﺍﻟﺼﻒ.{٥ : ﻁ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻤًﺎ، ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﺍﷲ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ" :ﺃﻱ :ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔﹲ ،ﻭﺃﻧﻪ -ﺳﺒﺤﺎﻧﻪ -ﻗﺪ ﺃﺣﺎ ﹶ ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﻣﺎ ﺗﻜﻮﻥ ﰲ ﺷﺄﻥ ﻭﻣﺎ ﺗﺘﻠﻮ ﻣﻨﻪ ﻣﻦ ﻗﺮﺁﻥ ﻭﻻ ﺗﻌﻤﻠﻮﻥ ﻣﻦ ﻋﻤﻞ ﺇﻻ ﻛﻨﺎ ﻋﻠﻴﻜﻢ ﺷﻬﻮﺩﺍ ﺇﺫ ﺗﻔﻴﻀﻮﻥ ﻓﻴﻪ ﻭﻣﺎ ﻳﻌﺰﺏ ﻋﻦ ﺭﺑﻚ ﻣﻦ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﺃﺻﻐﺮ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﺃﻛﱪ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﻣﺒﲔ" }ﻳﻮﻧﺲ ،{ ٦١ :ﻭﺍﻵﻳﺎﺕ ﰲ ﺫﻟﻚ ﻛﺜﲑﺓ. ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ" ﻓﺈﻥ ﺍﻟﻔﻮﺯ ﻭﺍﻟﻨﺠﺎﺓ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﺈﻥ ﺗﻮﻟﻴﺘﻢ ﻓﺈﳕﺎ ﻋﻠﻰ ﺭﺳﻮﻟﻨﺎ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ﻳﻌﲏ :ﻭﻗﺪ ﺃﺩﺍﻩ ،ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻣﻦ ﺃﻭﺯﺍﺭﻛﻢ ﺷﻲﺀ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢٢ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ٤- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺆﻣﻨﻮﻥ ) (١٣ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﻣﻦ ﺃﺯﻭﺍﺟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻋﺪﻭﺍ ﻟﻜﻢ ﻓﺎﺣﺬﺭﻭﻫﻢ ﻭﺇﻥ ﺗﻌﻔﻮﺍ ﻭﺗﺼﻔﺤﻮﺍ ﻭﺗﻐﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ ) (١٤ﺇﳕﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻓﺘﻨﺔ ﻭﺍﷲ ﻋﻨﺪﻩ ﺃﺟﺮ ﻋﻈﻴﻢ )(١٥ ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ: ﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺧﱪٌ ﻣﺘﻀﻤﻦ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻭﻣﻌﲎ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺃﻱ :ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ: ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺆﻣﻨﻮﻥ ،ﻭﻣﻦ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﻬﻮ ﺣﺴﺒﻪ }ﺍﻟﻄﻼﻕ ،{ ٣ :ﻭﻋﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﺖ ﻋﻠﻰ ﺍﷲ ،ﻭﻻ ﺣﻮ ﹶﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ،ﻳﻘﺎﻝ ﻟﻪ: ﺃﻧﻪ ﻗﺎﻝ" :ﻣﻦ ﻗﺎﻝ -ﻳﻌﲏ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ :-ﺑﺴﻢ ﺍﷲ ،ﺗﻮﻛﻠ ُ ﻫُﺪﻳﺖ ﻭﻛﹸﻔﻴﺖ ﻭﻭُﻗﻴﺖ ،ﻭﺗﻨﺤﻲّ ﻋﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﻴﻘﻮﻝ ﺷﻴﻄﺎﻥ ﺁﺧﺮ :ﻛﻴﻒ ﻟﻚ ﺑﺮﺟﻞ ﻗﺪ ﻫُﺪﻱ ﻭﻛﹸﻔﻲ ﻭﻭُﻗﻲ" :ﺭﺑﻨﺎ ﻋﻠﻴﻚ ﺗﻮﻛﻠﻨﺎ ﻭﺇﻟﻴﻚ ﺃ ﻧﺒﻨﺎ ﻭﺇﻟﻴﻚ ﺍﳌﺼﲑ ) (٤ﺭﺑﻨﺎ ﻻ ﲡﻌﻠﻨﺎ ﻓﺘﻨﺔ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﺭﺑﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ } ﺍﳌﻤﺘﺤﻨﺔ { ٤ :ﺁﻣﲔ. ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﻣﻦ ﺃﺯﻭﺍﺟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻋﺪﻭﺍ ﻟﻜﻢ ﻓﺎﺣﺬﺭﻭﻫﻢ ،ﻓﻠﻴﺲ ﻛﻞ ﺍﻷﻭﻻﺩ ﻭﺍﻷﺯﻭﺍﺝ ﺃﻋﺪﺍﺀ ،ﻭﻟﻜﻦ ﻣﻨﻬﻢ ﺃﻋﺪﺍﺀ ،ﻓﺨﺬﻭﺍ ﺣﺬﺭﻛﻢ ،ﻻ ﻳﺸﻐﻠﻮﻛﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ ،ﻭﻻ ﳛﻀﻮﻛﻢ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﻳﺎ ﺃﻳﻬﺎ
ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻠﻬﻜﻢ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻻ ﺃﻭﻻﺩﻛﻢ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ }ﺍﳌﻨﺎﻓﻘﻮﻥ.{ ٩ : ﻭﳌﺎ ﺃﻣﺮ ﺍﷲ ﺑﺎﳊﺬﺭ ﻣﻦ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﺃﺭﺷﺪ ﺇﱃ ﺍﻟﻌﻔﹾﻮ ﻭﺍﻟﺼﻔﺢ ﳌﺎ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻣﻦ ﺯﻻﺕ ،ﻓﻘﺎﻝ :ﻭﺇﻥ ﺗﻌﻔﻮﺍ ﻭﺗﺼﻔﺤﻮﺍ ﻭﺗﻐﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ. ﻼ ﺳﺄﻟﻪ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻓﻘﺎﻝ :ﻫﺆﻻﺀ ﺭﺟﺎﻝ ﺃﺳﻠﻤﻮﺍ ﻣﻦ ﻣﻜﺔ ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﺃﻥ ﺭﺟ ﹰ ﻳﺄﺗﻮﺍ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻓﺄﰉ ﺃﺯﻭﺍﺟﻬﻢ ﻭﺃﻭﻻﺩﻫﻢ ﺃﻥ ﻳَﺪَﻋَﻮﻫُﻢ ،ﻓﻠﻤﺎ ﹶﺃﺗَﻮﺍ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺭﺃﻭﺍ ﺍﻟﻨﺎﺱ ﻗﺪ ﻓﻘﻬﻮﺍ ﰲ ﺍﻟﺪﻳﻦ ،ﻓﻬﻤﻮﺍ ﺃﻥ ﻳﻌﺎﻗﺒﻮﻫﻢ ،ﻓﺄﻧﺰﻝ ﺍﷲ -ﺗﻌﺎﱃ -ﻫﺬﻩ ﺍﻵﻳﺔ :ﻭﺇﻥ ﺗﻌﻔﻮﺍ ﻭﺗﺼﻔﺤﻮﺍ ﻭﺗﻐﻔﺮﻭﺍ ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ. ﰒ ﻛﺮﺭ ﺍﷲ -ﺗﻌﺎﱃ -ﺍﻟﺘﺤﺬﻳﺮ ﻓﻘﺎﻝ :ﺇﳕﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻓﺘﻨﺔ ﺃﻱ :ﺍﺧﺘﺒﺎﺭ ﻣﻦ ﺍﷲ -ﺗﻌﺎﱃ -ﻭﺍﺑﺘﻼﺀ ﳋﻠﻘﻪ: ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ ﻭﻟﻴﻌﻠﻢ ﻣﻦ ﻳﻄﻴﻌﻪ ﻭﻣﻦ ﻳﻌﺼﻴﻪ. ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﻗﺎﻝ :ﲰﻌﺖ ﺃﰊ ﺑﺮﻳﺪﺓ ﻳﻘﻮﻝ :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﳜﻄﺐ ﻓﺠﺎﺀ ﺍﳊﺴ ُﻦ ﻭﺍﳊﺴﲔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻋﻠﻴﻬﻤﺎ ﻗﻤﻴﺼﺎﻥ ﺃﲪﺮﺍ ِﻥ ﳝﺸﻴﺎﻥ ﻭﻳﻌﺜﺮﺍﻥ ،ﻓﻨﺰﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﺕ ﺇﱃ ﻫﺬﻳﻦ ﻣﻦ ﺍﳌﻨﱪ ﻓﺤﻤﻠﻬﻤﺎ ﻓﻮﺿﻌﻬﻤﺎ ﺑﲔ ﻳﺪﻳﻪ ﰒ ﻗﺎﻝ " :ﺻﺪﻕ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﺇﳕﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ ﻓﺘﻨﺔ ،ﻧﻈﺮ ُ ﺖ ﺣﺪﻳﺜﻲ ﻭﺭﻓﻌﺘُﻬﻤﺎ". ﱪ ﺣﱴ ﻗﻄﻌ ُ ﺍﻟﺼﺒﻴﲔ ﳝﺸﻴﺎﻥ ﻭﻳﻌﺜﺮﺍﻥ ،ﻓﻠﻢ ﺃﺻ ْ ﻭﺧﺘﺎﻡ ﺍﻵﻳﺔ :ﻭﺍﷲ ﻋﻨﺪﻩ ﺃﺟﺮ ﻋﻈﻴﻢ ﻳُﺸﻌﺮ ﺑﺄﻥ ﻣﺎ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ ﺧﲑٌ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ ،ﻛﻤﺎ ﻗﺎﻝ - ﺗﻌﺎﱃ :-ﺍﳌﺎﻝ ﻭﺍﻟﺒﻨﻮﻥ ﺯﻳﻨﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ ﺧﲑ ﻋﻨﺪ ﺭﺑﻚ ﺛﻮﺍﺑﺎ ﻭﺧﲑ ﺃﻣﻼ } ﺍﻟﻜﻬﻒ ،{ ٤٦ :ﻭﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﺯﻳﻦ ﻟﻠﻨﺎﺱ ﺣﺐ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﲔ ﻭﺍﻟﻘﻨﺎﻃﲑ ﺍﳌﻘﻨﻄﺮﺓ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳋﻴﻞ ﺍﳌﺴﻮﻣﺔ ﻭﺍﻷﻧﻌﺎﻡ ﻭﺍﳊﺮﺙ ﺫﻟﻚ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﷲ ﻋﻨﺪﻩ ﺣﺴﻦ ﺍﳌﺂﺏ ،ﰒ ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﻗﻞ ﺃﺅﻧﺒﺌﻜﻢ ﲞﲑ ﻣﻦ ﺫﻟﻜﻢ ﻟﻠﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻋﻨﺪ ﺭﻬﺑﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻭﺃﺯﻭﺍﺝ ﻣﻄﻬﺮﺓ ﻭﺭﺿﻮﺍﻥ ﻣﻦ ﺍﷲ ﻭﺍﷲ ﺑﺼﲑ ﺑﺎﻟﻌﺒﺎﺩ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢٣ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ٥- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺗﻌﺎﱃ )ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻭﺍﲰﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﻭﺃﻧﻔﻘﻮﺍ ﺧﲑﺍ ﻷﻧﻔﺴﻜﻢ ﻭﻣﻦ ﻳﻮﻕ ﺷﺢ ﻧﻔﺴﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ ) (١٦ﺇﻥ ﺗﻘﺮﺿﻮﺍ ﺍﷲ ﻗﺮﺿﺎ ﺣﺴﻨﺎ ﻳﻀﺎﻋﻔﻪ ﻟﻜﻢ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﻭﺍﷲ ﺷﻜﻮﺭ ﺣﻠﻴﻢ ) (١٧ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ }ﺍﻟﺘﻐﺎﺑﻦ.{ ١٨ - ١٣ : ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻱ :ﺟﻬﺪﻛﻢ ﻭﻃﺎﻗﺘﻜﻢ ،ﻛﻤﺎ ﻗﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺄﻣﺮ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻭﺇﺫﺍ ﻬﻧﻴﺘﻜﻢ ﻋﻦ ﺷﻲﺀ ﻓﺎﺟﺘﻨﺒﻮﻩ" .ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ :ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺎﺳﺨﺔﹲ ﻟﻠﱵ ﰲ "ﺁﻝ ﻋﻤﺮﺍﻥ" ،ﻭﻫﻲ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ ،ﻭﺍﻟﺮﺍﺟﺢ ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﻧﺎﺳﺨﺔﹰ ،ﻭﻟﻜﻨﻬﺎ ﻣﻔﺴﺮﺓ ،ﻓﻤﻦ ﺍﺗﻘﻰ ﺍﷲ ﻗﺪﺭ ﺟُﻬﺪﻩ ﻭﻃﺎﻗﺘﻪ ﻓﻘﺪ ﺍﺗﻘﻰ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ ،ﻭﻫﻜﺬﺍ ﲣﺘﻠﻒ ﺍﻟﺘﻘﻮﻯ ﻣِﻦ ﻭﺍﺣ ٍﺪ ﻵﺧﺮ ،ﺣﺴﺐ ﺟﻬ ِﺪ ﻛﻞﱟ ﻭﻃﺎﻗﺘﻪ .ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﻖّ ﺍﻟﺘﻘﻮﻯ :ﺃﻥ ﻳُﻄﺎﻉ ﻓﻼ ﻳُﻌﺼﻰ ،ﻭﺃﻥ ﻳُﺬﻛﺮ ﻓﻼ ﻳُﻨﺴﻰ، ﻭﺃﻥ ﻳُﺸﻜﺮ ﻓﻼ ﻳُﻜﻔﺮ ،ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻭﺍﲰﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﺃﻱ :ﻛﻮﻧﻮﺍ ﻣﻨﻘﺎﺩﻳﻦ ﳌﺎ ﻳﺄﻣﺮﻛﻢ ﺑﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﺍﲰﻌﻮﺍ ﻭﻋﻮﺍ ﻭﺍﻋﻤﻠﻮﺍ ،ﻭﻛﻮﻧﻮﺍ ﻛﻤﺎ ﻭﺻﻒ ﺍﷲ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ :ﻭﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮﻭﺍ ﺑﺂﻳﺎﺕ ﺭﻬﺑﻢ ﱂ ﳜﺮﻭﺍ ﻋﻠﻴﻬﺎ ﺻﻤﺎ ﻭﻋﻤﻴﺎﻧﺎ،
ﻛﻮﻧﻮﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻌﻮﻥ ﺃﺣﺴﻨﻪ ،ﺇﻥ ﺍﳋﻄﺐ ﻛﺜﲑﺓ ،ﻭﺍﳌﻮﺍﻋﻆ ﻛﺜﲑﺓ ،ﻭﺍﻟﺪﺭﻭﺱ ﻛﺜﲑﺓ ،ﻭﻟﻜﻦ ﺐ ﺃﻥ ﻛﺜﲑًﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺴﻤﻌﻮﻥ ﻟﻠﺜﻘﺎﻓﺔ ،ﻳﺴﻤﻌﻮﻥ ﻟﻠﺘﺴﻠﻴﺔ ،ﻭﻟﻴﺴﺖ ﻋﻨﺪﻫﻢ ﻧﻴﺔ ﺍﻟﻌﻤﻞ ،ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﻌﻤﻞ ﻗﻠﻴﻞ ،ﻭﺍﻟﺴﺒ ُ ﻋﻠﻰ ﻣﻦ ﻳﺴﻤﻊ ﺃﻥ ﻳﻌﻤﻞ ،ﻭﺇﻻ ﻛﺎﻥ ﻣﺎ ﻳﺴﻤﻌﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺣﺠ ﹰﺔ ﻋﻠﻴﻪ. ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻭﺍﲰﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﻭﺃﻧﻔﻘﻮﺍ ﺧﲑﺍ ﻷﻧﻔﺴﻜﻢ ﺃﻱ :ﻭﺍﺑﺬﻟﻮﺍ ﳑﺎ ﺭﺯﻗﻜﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ، ﻭﺃﺣﺴﻨﻮﺍ ﺇﱃ ﺧﻠﻖ ﺍﷲ ﻛﻤﺎ ﺃﺣﺴﻦ ﺍﷲ ﺇﻟﻴﻜﻢ ،ﻭﺍﷲ ﻳﻌﺪﻛﻢ ﻣﻐﻔﺮﺓ ﻣﻨﻪ ﻭﻓﻀﻼ ﺇﻥ ﺃﻧﺘﻢ ﺃﻧﻔﻘﺘﻢ ،ﻑ ﺃﻧﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﺗﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻜﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ،ﻭﻣﻦ ﻳﻮﻕ ﺷﺢ ﻧﻔﺴﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ .ﺇﻥ ﺍﻟﺸﺢ ﺩﺍﺀٌ ﺧﻄﲑ ،ﻭﺷﺮﱞ ﻣﺴﺘﻄﲑ ،ﻻ ﳚﺘﻤﻊ ﻭﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺐ ﻋﺒﺪ ﺃﺑﺪًﺍ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﻻ ﳚﺘﻤﻊ ﻏﺒﺎﺭٌ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺩﺧﺎ ﹸﻥ ﺟﻬﻨﻢ ﰲ ﺟﻮﻑ ﻋﺒﺪ ﺃﺑﺪًﺍ ،ﻭﻻ ﳚﺘﻤﻊ ﺍﻟﺸﺢ ﻭﺍﻹﳝﺎﻥ ﰲ ﻗﻠﺐ ﻋﺒﺪ ﺃﺑﺪًﺍ" .ﻭﻟﻘﺪ ﻛﺎﻥ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﳛﺬﺭ ﺃﻣﺘﻪ ﻣﻦ ﺍﻟﺸﺢ ﻓﻴﻘﻮﻝ" :ﺍﺗﻘﻮﺍ ﺍﻟﻈﻠﻢ ﻓﺈﻥ ﺍﻟﻈﻠﻢ ﻇﻠﻤﺎﺕٌ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺍﺗﻘﻮﺍ ﺍﻟﺸﺢ ﻓﺈﻧﻪ ﺃﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ،ﲪﻠﻬﻢ ﻋﻠﻰ ﺃﻥ ﺳﻔﻜﻮﺍ ﺩﻣﺎﺀﻫﻢ ﻭﺍﺳﺘﺤﻠﻮﺍ ﳏﺎﺭﻣﻬﻢ". ﳍﺬﺍ ﻛﻠﻪ ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﻭﻣﻦ ﻳﻮﻕ ﺷﺢ ﻧﻔﺴﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ ﻭﻟﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﻼ ﻳﻘﻮﻝ :ﺍﻟﻠﻬﻢ ﻗﲏ ﺷ ﺢّ ﻧﻔﺴﻲ ،ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﺸﺢ ،ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﺍﳍﻴﺎﺝ ﺍﻷﺳﺪﻱ :ﻛﻨﺖ ﺃﻃﻮﻑ ﺑﺎﻟﺒﻴﺖ ،ﻓﺮﺃﻳﺖ ﺭﺟ ﹰ ﺖ ﺷﺢ ﻧﻔﺴﻲ ﱂ ﺃﺳﺮﻕ ﻭﱂ ﺃﺯْﻥ ﻭﱂ ﺃﻓﻌﻞ .ﻭﺇﺫﺍ ﺍﻟﺮﺟﻞ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ. ﺖ ﻟﻪ ،ﻓﻘﺎﻝ :ﺇﱐ ﺇﺫﺍ ُﻭﻗِﻴ ُ ﺫﻟﻚ ،ﻓﻘﻠ ُ ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻘﻴﻨﺎ ﺷﺢ ﺃﻧﻔﺴﻨﺎ. ﰒ ﺗﻌﻮﺩ ﺍﻵﻳﺎﺕ ﻓﺘﺤﺚﹼ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﻄﺮﻳﻘﺔ ﺃﺧﺮﻯ ،ﻓﺘﺴﻤﻲ ﺍﻹﻧﻔﺎﻕ ﻗﺮﺿًﺎ ،ﻭﺗﻌﺪ ﺑﺘﻀﻌﻴﻔﻪ ،ﻓﺘﻘﻮﻝ :ﺇﻥ ﺗﻘﺮﺿﻮﺍ ﺍﷲ ﻗﺮﺿﺎ ﺣﺴﻨﺎ ﻳﻀﺎﻋﻔﻪ ﻟﻜﻢ ﺃﺿﻌﺎﻓﹰﺎ ﻛﺜﲑﺓ ،ﺑﻴﻨﺘﻬﺎ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ،ﻭﻫﻲ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻳﻨﻔﻘﻮﻥ
ﺃﻣﻮﺍﳍﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻛﻤﺜﻞ ﺣﺒﺔ ﺃﻧﺒﺘﺖ ﺳﺒﻊ ﺳﻨﺎﺑﻞ ﰲ ﻛﻞ ﺳﻨﺒﻠﺔ ﻣﺎﺋﺔ ﺣﺒﺔ ﻭﺍﷲ ﻳﻀﺎﻋﻒ ﳌﻦ ﻳﺸﺎﺀ ﻭﺍﷲ ﻭﺍﺳﻊ ﻋﻠﻴﻢ، ﻓﻔﻲ ﺗﺴﻤﻴﺔ ﺍﷲ ﺍﻹﻧﻔﺎﻕ ﻗﺮ ﺿًﺎ ﺣﺚ ﻟﻠﻌﺒﺎﺩ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ ،ﻭﺗﺮﻏﻴﺐ ﳍﻢ ﻓﻴﻪ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﻨﻔﻘﻮﻧﻪ ﻗﺮﺽٌ ﻣﺮﺩﻭﺩ ﲞﻼﻑ ﺍﻟﺼﺪﻗﺔ ،ﻭﺍﻟﺬﻱ ﻳﻌﺪ ﺑﺎﻟﻮﻓﺎﺀ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ،-ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ .ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻧﻪ ﻗﺎﻝ" :ﻳﻨﺰﻝ ﺍﷲ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻟﺸﻄﺮ ﺍﻟﻠﻴﻞ ،ﺃﻭ ﻟﺜﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ ،ﻓﻴﻘﻮﻝ :ﻣﻦ ﻳﺪﻋﻮﱐ ﻓﺎﺳﺘﺠﻴﺐ ﻟﻪ ،ﺃﻭ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ ،ﰒ ﻳﻘﻮﻝ :ﻣﻦ ﻳُﻘﹾﺮﺽ ﻏﲑ ﻋﺪﱘ ﺃﻭ ﻇﻠﻮﻡ" .ﻭﻣﻊ ﺍﻟﻮﻋﺪ ﺑﺎﻟﺘﻀﻌﻴﻒ ﻭﻋﺪ ﺁﺧﺮ ،ﻭﻫﻮ ﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ ،ﻭﻳﻜﻔﺮ ﻋﻨﻜﻢ ﺳﻴﺌﺎﺗﻜﻢ ،ﻭﺍﷲ ﺷﻜﻮﺭ ،ﳚﺰﻱ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ ﺑﺎﻟﻜﺜﲑ ،ﻭﻫﻮ -ﺳﺒﺤﺎﻧﻪ " -ﺣﻠﻴﻢ" ﻳﻌﻔﻮ ﻭﻳﻐﻔﺮ ،ﻭﻳﺘﺠﺎﻭﺯ ﻭﻳﺴﺘﺮ ،ﻭﳝﻬﻞ ﻭﻻ ﻳﻌﺠﻞ ،ﻛﻤﺎ ﻗﺎﻝ ﻭﺭﺑﻚ ﺍﻟﻐﻔﻮﺭ ﺫﻭ ﺍﻟﺮﲪﺔ ﻟﻮ ﻳﺆﺍﺧﺬﻫﻢ ﲟﺎ ﻛﺴﺒﻮﺍ ﻟﻌﺠﻞ ﳍﻢ ﺍﻟﻌﺬﺍﺏ ﺑﻞ ﳍﻢ ﻣﻮﻋﺪ. ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢٤ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ -ﺗﻌﺎﱃ " :-ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻧﻔﺨﺔ ﻭﺍﺣﺪﺓ ) (١٣ﻭﲪﻠﺖ ﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ﻓﺪﻛﺘﺎ ﺩﻛﺔ ﻭﺍﺣﺪﺓ ) (١٤ﻓﻴﻮﻣﺌﺬ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ )(١٥ ﻭﺍﻧﺸﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻓﻬﻲ ﻳﻮﻣﺌﺬ ﻭﺍﻫﻴﺔ ) (١٦ﻭﺍﳌﻠﻚ ﻋﻠﻰ ﺃﺭﺟﺎﺋﻬﺎ ﻭﳛﻤﻞ ﻋﺮﺵ ﺭﺑﻚ ﻓﻮﻗﻬﻢ ﻳﻮﻣﺌﺬ ﲦﺎﻧﻴﺔ ) (١٧ﻳﻮﻣﺌﺬ ﺗﻌﺮﺿﻮﻥ ﻻ ﲣﻔﻰ ﻣﻨﻜﻢ ﺧﺎﻓﻴﺔ ) (١٨ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﻴﻘﻮﻝ ﻫﺎﺅﻡ ﺍﻗﺮﺀﻭﺍ ﻛﺘﺎﺑﻴﻪ ) (١٩ﺇﱐ ﻇﻨﻨﺖ ﺃﱐ ﻣﻼﻕ ﺣﺴﺎﺑﻴﻪ ) (٢٠ﻓﻬﻮ ﰲ ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ ) (٢١ﰲ ﺟﻨﺔ ﻋﺎﻟﻴﺔ ) (٢٢ﻗﻄﻮﻓﻬﺎ ﺩﺍﻧﻴﺔ ) (٢٣ﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻫﻨﻴﺌﺎ ﲟﺎ ﺃﺳﻠﻔﺘﻢ
ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ ) (٢٤ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ ) (٢٥ﻭﱂ ﺃﺩﺭ ﻣﺎ ﺣﺴﺎﺑﻴﻪ ) (٢٦ﻳﺎ ﻟﻴﺘﻬﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺎﺿﻴﺔ ) (٢٧ﻣﺎ ﺃﻏﲎ ﻋﲏ ﻣﺎﻟﻴﻪ ) (٢٨ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ ) (٢٩ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ ) (٣٠ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ ) (٣١ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﺎ ﻓﺎﺳﻠﻜﻮﻩ )} "(٣٢ﺍﳊﺎﻗﺔ.{ ٣٣ - ١٣ : ﻳﻘﻮﻝ -ﺗﻌﺎﱃ -ﳐﱪًﺍ ﻋﻦ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ :ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻧﻔﺨﺔ ﻭﺍﺣﺪﺓ ،ﺍﻟﺼﻮﺭ ﺧَﻠﹾﻖٌ ﻋﻈﻴﻢٌ ﻣﺜ ﹸﻞ ﺍﻟﺒﻮﻕ ،ﻭﻗﺪ ﺫﹸ ِﻛ َﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺛﺒﺖ ﰲ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﷲ ﻗﺪ ﻭﻛﻞ ﺑﻪ ﻣﻠﻜﹰﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻭﻫﻮ ﺇﺳﺮﺍﻓﻴﻞ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ - ،ﻭﺃﺧﱪ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻧﻪ ﻗﺪ ﺃﺧﺬ ﺃﻫﺒﺔ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻨﻔﺦ ،ﻓﻘﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﻛﻴﻒ ﺐ ﺍﻟﻘﺮْﻥ ﺍﻟﻘﺮﻥﹶ ،ﻭﺣﻨﺎ ﺟﺒﻬﺘﻪ ،ﻭﺃﺻﻐﻰ ﲰﻌﻪ ،ﻳﻨﺘﻈﺮ ﺃﻥ ﻳُﺆ َﻣ َﺮ ﻓﻴﻨﻔﺦ؟ " ﻓﻜﺄﻥﹼ ﺫﻟﻚ ﹶﺛﻘﹸ ﹶﻞ ﻋﻠﻰ ﺃﻧﻌﻢ ﻭﻗﺪ ﺍﻟﺘﻘﻢ ﺻﺎﺣ ُ ﺃﺻﺤﺎﺑﻪ ،ﻓﻘﺎﻟﻮﺍ :ﻓﻜﻴﻒ ﻧﻔﻌ ﹸﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻭ ﻧﻘﻮﻝ؟ ﻗﺎﻝ" :ﻗﻮﻟﻮﺍ :ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ،ﻋﻠﻰ ﺍﷲ ﺗﻮﻛﻠﻨﺎ". }ﺻﺤﻴﺢ .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ.{ ٤- ٤٢- ٢٥٤٨ : ﻭﺍﻟﻨﻔﺦ ﻣﺮﺗﺎﻥ :ﻧﻔﺨﺔ ﺍﻹﻣﺎﺗﺔ ،ﻭﻧﻔﺨﺔ ﺍﻹﺣﻴﺎﺀ ،ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻓﺼﻌﻖ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﻦ ﰲ ﺍﻷﺭﺽ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﰒ ﻧﻔﺦ ﻓﻴﻪ ﺃﺧﺮﻯ ﻓﺈﺫﺍ ﻫﻢ ﻗﻴﺎﻡ ﻳﻨﻈﺮﻭﻥ" }ﺍﻟﺰﻣﺮ { ،ﻭﺑﲔ ﺍ ﻟﻨﻔﺨﺘﲔ ﺃﺭﺑﻌﻮﻥ ،ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﻣﺎ ﺑﲔ ﺍﻟﻨﻔﺨﺘﲔ ﺃﺭﺑﻌﻮﻥ" ﻗﻴﻞ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣًﺎ؟ ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﹶﺃَﺑﻴْﺖ .ﻗﺎﻟﻮﺍ :ﺃﺭﺑﻌﻮﻥ ﺷﻬﺮًﺍ؟ ﻗﺎﻝ" :ﺃﺑﻴﺖ .ﻗﺎﻟﻮﺍ :ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ؟ ﻗﺎﻝ :ﺃﺑﻴﺖ"} .ﻣﺘﻔﻖ ﻋﻠﻴﻪ {. ﻓﺈﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻧﻔﺨﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﻧﻔﺨﺔ ﺍﻟﻔﺰﻉ ﻭﺍﻹﻣﺎﺗﺔ ﺣﺼﻞ ﻬﺑﺎ ﺗﻐﲑ ﻋﻈﻴﻢٌ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ،ﻭﲪﻠﺖ ﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ﻓﺪﻛﺘﺎ ﺩﻛﺔ ﻭﺍﺣﺪﺓ ) (١٤ﻓﻴﻮﻣﺌﺬ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ ﺃﻱ :ﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺍﻟﻮﺍﻗﻌﺔ ﺛﺎﻟﺚ ﺍﺳ ﹴﻢ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺃﻃﻠﻘﺖ ﻋﻠﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ،ﻓﻘﺪ ﺳﺒﻖ ﺗﺴﻤﻴﺘﻪ ﺑﺎﳊﺎﻗﺔ ﻭﺍﻟﻘﺎﺭﻋﺔ ،ﰒ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻫﻨﺎ ﺍﻟﻮﺍﻗﻌﺔ ﻟﺘﺤﻘﹼﻖ ﻛﻮﻧﻪ ﻭﻭﺟﻮﺩﻩ ،ﻭﺍﻧﺸﻘﺖ ﺍﻟﺴﻤﺎﺀ ﺑﺴﺒﺐ ﺍﻟﻨﻔﺦ ﻓﻬﻲ ﻳﻮﻣﺌﺬ ﻭﺍﻫﻴﺔ ﺃﻱ ﺿﻌﻴﻔﺔ ﺑﻌﺪ ﺷﺪّﻬﺗﺎ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﻓﻜﻴﻒ ﺗﺘﻘﻮﻥ ﺇﻥ ﻛﻔﺮﰎ ﻳﻮﻣﺎ ﳚﻌﻞ ﺍﻟﻮﻟﺪﺍﻥ ﺷﻴﺒﺎ ) (١٧ﺍﻟﺴﻤﺎﺀ ﻣﻨﻔﻄﺮ ﺑﻪ ﻛﺎﻥ ﻭﻋﺪﻩ ﻣﻔﻌﻮﻻ }ﺍﳌﺰﻣﻞ ،{ ١٨ ،١٧ :ﻓﺈﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﻔﻄﺮﺕ ﻭﺍﻧﺸﻘﺖ ،ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻨﻔﺨﺔ ،ﻓﻜﻴﻒ ﺑﻜﻢ ﺃﻧﺘﻢ ﻣﻌﺸﺮ ﺍﻟﻨﺎﺱ؟! ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻭﺍﳌﻠﻚ ﻋﻠﻰ ﺃﺭﺟﺎﺋﻬﺎ" ﻳﻌﲏ :ﺇﺫﺍ ﺍﻧﺸﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻗﺎﻣﺖ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺣﺎﻓﺎﻬﺗﺎ ،ﻳﺮﺩّﻭﻥ ﺍﻟﺸﺎﺭﺩ، ﻭﻳﺪﻓﻌﻮﻥ ﺍﳍﺎﺭﺏ ،ﻭﳛﻤﻞ ﻋﺮﺵ ﺭﺑﻚ ﻓﻮﻗﻬﻢ ﻳﻮﻣﺌﺬ ﲦﺎﻧﻴﺔ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ،ﻭﻗﺪ ﺣﺪّﺙ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻋﻦ ﻋﻈﻤﺔ ﺧﻠﻘﻬﻢ ﻓﻘﺎﻝ" :ﺃﹸﺫِﻥ ﱄ ﺃﻥ ﺃﺣﺪّﺙ ﻋﻦ ﻣﻠﻚ ﻣﻦ ﲪﻠﺔ ﺍﻟﻌﺮﺵ ﺃﻥ ﻣﺎ ﺑﲔ ﺷﺤﻤﺔ ﺃﺫﻧﻪ ﺇﱃ ﻋﺎﺗﻘﻪ ﻣﺴﲑﺓ ﺳﺒﻌﻤﺎﺋﺔ ﻋﺎﻡ"} .ﺻﺤﻴﺢ .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ .{ ١٣- ٣٦ ،٤٧٠١ :ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ " :-ﻳﻮﻣﺌﺬ ﺗﻌﺮﺿﻮﻥ ﻻ ﲣﻔﻰ ﻣﻨﻜﻢ ﺧﺎﻓﻴﺔ" ﺃﻱ :ﺗﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺍﳌﻠﻚ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﻋﺮﺿﻮﺍ ﻋﻠﻰ ﺭﺑﻚ ﺻﻔﺎ" }ﺍﻟﻜﻬﻒ،{٤٨ : ﺐ ﺍﻷﺳﺮﺍﺭ، ﻑ ﺍﳉﺴﺪ ،ﻭﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻷﺳﺘﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺠ ُ "ﻻ ﲣﻔﻰ ﻣﻨﻜﻢ ﺧﺎﻓﻴﺔ" ،ﻓﺎﻟﻜﻞ ﻣﻜﺸﻮﻑٌ ،ﻣﻜﺸﻮ ُ ﻭﺗﺘﻌﺮّﻯ ﺍﻟﻨﻔﻮﺱ ﻭُﺗ َﻌﺮﱠﻯ ﺍﻷﺟﺴﺎﺩ ،ﻭﺗﱪﺯ ﺍﻟﻐﻴﻮﺏ ﺑﺮﻭﺯ ﺍﻟﺸﻬﻮﺩ ،ﻭﻳﺘﺠﺮﺩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣَﻴْﻄﺘﻪ ﻭﻣﻦ ﻣﻜﺮﻩ ﻭﻣﻦ ﺗﺪﺑﲑﻩ ﺼﺎ ﺃﻥ ﻳﺴﺘﺮﻩ ﺣﱴ ﻋﻦ ﻧﻔﺴﻪ ،ﻭﻣﺎ ﺃﻗﺴﻰ ﺍﻟﻔﻀﻴﺤﺔ ﻋﻠﻰ ﺍﳌﻸ ﻭﻣﺎ ﺃﺧﺰﺍﻫﺎ ﻋﻠﻰ ﻭﻣﻦ ﺷﻌﻮﺭﻩ ،ﻭﻳﻔﺘﻀﺢ ﻣﻨﻪ ﻣﺎ ﻛﺎﻥ ﺣﺮﻳ ً ﻋﻴﻮﻥ ﺍﳉﻤﻮﻉ! ﺃﻣﺎ ﻋﲔ ﺍﷲ ﻓﻜﻞﹼ ﺧﺎﻓﻴﺔ ﻣﻜﺸﻮﻓﺔﹲ ﳍﺎ ﰲ ﻛﻞﹼ ﺁﻥ ،ﻭﻟﻜﻦ ﻟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺸﻌﺮ ﻬﺑﺬﺍ ﺣﻖّ ﺍﻟﺸﻌﻮﺭ ،ﻭﻫﻮ ﻼ ﻭﻫﻮ ﳎﺮﺩ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻛﻞ ﺷﻲﺀ ﺑﺎﺭﺯ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ،ﺍﻷﺭﺽ ﳐﺪﻭﻉ ﺑﺴﺘﻮﺭ ﺍﻷﺭﺽ ،ﻓﻬﺎ ﻫﻮ ﺫﺍ ﻳﺸﻌﺮ ﺑﻪ ﻛﺎﻣ ﹰ ﻣﺪﻛﻮﻛ ﹲﺔ ﻣﺴﻮّﺍﺓ ﻻ ﲢﺠﺐ ﺷﻴﺌﹰﺎ ﻭﺭﺍﺀ ﻧﺘﻮ ٍﺀ ﻭﻻ ﺑﺮﻭﺯ ،ﻭﺍﻟﺴﻤﺎﺀ ﻣﺘﺸﻘﻘﺔ ﻭﺍﻫﻴﺔ ﻻ ﲢﺠﺐ ﻭﺭﺍﺀﻫﺎ ﺷﻴﺌﹰﺎ ،ﻭﺍﻷﺟﺴﺎﻡ ﻣﻌﺮّﺍﺓ ﻻ ﻳﺴﺘﺮﻫﺎ ﺷﻲﺀ ،ﻭﺍﻟﻨﻔﻮﺱ ﻛﺬﻟﻚ ﻣﻜﺸﻮﻓﺔ ﻟﻴﺲ ﻣﻦ ﺩﻭﻬﻧﺎ ﺳﺘﺮ ،ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺳﺮ.
ﻓﺎﻟﻠﻬﻢ ﺍﺳﺘﺮﻧﺎ ﺑﺴﺘﺮﻙ "ﻳﻮﻡ ﺗﺒﻠﻰ ﺍﻟﺴﺮﺍﺋﺮ" }ﺍﻟﻄﺎﺭﻕ ،{ ٩ :ﻓﺈﺫﺍ ﻋُﺮﹺﺽ ﺍﻟﻌﺒﺎ ُﺩ ﻋﻠﻰ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﻛﺎﻧﻮﺍ ﻓﺮﻳﻘﲔ: "ﻓﺮﻳﻖ ﰲ ﺍﳉﻨﺔ ﻭﻓﺮﻳﻖ ﰲ ﺍﻟﺴﻌﲑ" }ﺍﻟﺸﻮﺭﻯ،{ ٧ : ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢٥ﺍﳊﺎﻗﺔ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ ﺗﻌﺎﱃ "ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﻴﻘﻮﻝ ﻫﺎﺅﻡ ﺍﻗﺮﺀﻭﺍ ﻛﺘﺎﺑﻴﻪ" ) " (١٩ﺇﱐ ﻇﻨﻨﺖ ﺃﱐ ﻣﻼﻕ ﺣﺴﺎﺑﻴﻪ ) (٢٠ﻓﻬﻮ ﰲ ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ ) (٢١ﰲ ﺟﻨﺔ ﻋﺎﻟﻴﺔ ) (٢٢ﻗﻄﻮﻓﻬﺎ ﺩﺍﻧﻴﺔ ) (٢٣ﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻫﻨﻴﺌﺎ ﲟﺎ ﺃﺳﻠﻔﺘﻢ ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ" ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺘﺎﺏ ﻛﺘﺎﺏ ﺍﻷﻋﻤﺎﻝ ،ﻭﻟﻜﻞﱢ ﻋﺒ ٍﺪ ﻛﺘﺎﺏ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﺃﻟﺰﻣﻨﺎﻩ ﻃﺎﺋﺮﻩ ﰲ ﻋﻨﻘﻪ ﻭﳔﺮﺝ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﺘﺎﺑﺎ ﻳﻠﻘﺎﻩ ﻣﻨﺸﻮﺭﺍ ،ﺍﻗﺮﺃ ﻛﺘﺎﺑﻚ ﻛﻔﻰ ﺑﻨﻔﺴﻚ ﺍﻟﻴﻮﻡ ﻋﻠﻴﻚ ﺣﺴﻴﺒﺎ" }ﺍﻹﺳﺮﺍﺀ ،{ ١٤ ،١٣ :ﻓﻠﻜﻞﹼ ﻋﺒ ٍﺪ ﻛﺘﺎﺏ ،ﻓﺈﺫﺍ ﺣُﺸﺮ ﺏ ﰲ ﻳﺪ ﺻﺎﺣﺒﻪ ،ﻓﻤﻨﻬﻢ ﺍﻵﺧﺬ ﺑﻴﻤﻴﻨﻪ ،ﻭﺫﻟﻚ ﺍﻟﻨﺎﺟﻲ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﻟﻌﺒﺎ ُﺩ ﺗﻄﺎﻳﺮﺕ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺣﱴ ﻳﻘﻊ ﻛﻞﹼ ﻛﺘﺎ ﹴ ُﺗ ﹾﻄﻮَﻯ ﴰﺎﻟﹸﻪ ﻭﺭﺍ َﺀ ﻇﻬﺮﻩ ﻓﻴﺄﺧﺬ ﻬﺑﺎ ،ﻭﺫﻟﻚ ﺍﻟﺸﻘﻲ ﺍﳍﺎﻟﻚ ،ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ﻓﻴﻘﻮﻝ ﻟﻜﻞﹼ َﻣ ْﻦ ﻟﻘﻴﻪ :ﻫﺎﺅﻡ ﺖ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﲏ ﳏﺎﺳﺐٌ ﺍﻗﺮﺀﻭﺍ ﻛﺘﺎﺑﻴﻪ ،ﻭﺫﻟﻚ ﻻﻋﺘﻘﺎﺩﻩ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﺴﻮﺅﻩ ،ﺇﱐ ﻇﻨﻨﺖ ﺃﱐ ﻣﻼﻕ ﺣﺴﺎﺑﻴﻪ ﺃﻱ ﻛﻨ ُ ﺑﻌﻤﻠﻲ ﻭﻣَﺠﺰﻱﱞ ﺑﻪ ،ﻓﺎﺗﻘﻴﺖ ﺍﶈﺎﺭﻡ ،ﻭﺍﺟﺘﻬﺪﺕ ﰲ ﻃﺎﻋﺔ ﺍﷲ ،ﻓﺎﻟﻈﻦّ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻴﻘﲔ ،ﻷﻥ ﺍﻟﻈﻦّ ﺍﻟﺬﻱ ﻫﻮ ﲟﻌﲎ ﺍﻟﺸﻚ ﻻ ﻳﺴﻤﻦ ﻭﻻ ﻳﻐﲏ ﻣﻦ ﺟﻮﻉ ،ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻓﻬﻮ ﰲ ﻋﻴﺸﺔ ﺭﺍﺿﻴﺔ" ﺃﻱ ﻣﺮﺿﻴﺔ ﰲ ﺟﻨﺔ ﻋﺎﻟﻴﺔ ﺃﻱ ﺭﻓﻴﻌﺔﹲ ﻗﺼﻮﺭُﻫﺎ، ﺣﺴﺎ ﹸﻥ ﺻﻮﺭﻫﺎ ،ﻧﻌﻴﻤﺔﹲ ﺩﻭﺭُﻫﺎ ،ﺩﺍﺋﻢٌ ﺣﺒﻮﺭُﻫﺎ ،ﻗﻄﻮﻓﻬﺎ ﺩﺍﻧﻴﺔ ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻣﺘﻜﺌﲔ ﻋﻠﻰ ﻓﺮﺵ ﺑﻄﺎﺋﻨﻬﺎ ﻣﻦ ﺇﺳﺘﱪﻕ ﻭﺟﲎ ﺍﳉﻨﺘﲔ ﺩﺍﻥ" }ﺍﻟﺮﲪﻦ ،{ ٥٤ :ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﺩﺍﻧﻴﺔ ﻋﻠﻴﻬﻢ ﻇﻼﳍﺎ ﻭﺫﻟﻠﺖ ﻗﻄﻮﻓﻬﺎ ﺗﺬﻟﻴﻼ" }ﺍﻹﻧﺴﺎﻥ ،{١٤ :ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﻨﻌﻴﻢ ﺍﳊﺴّﻲ ﻓﺎﳌﻼﺋﻜﺔ ﻳﺪﺧﻠﻮﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﻛﻞ ﺑﺎﺏ ﻳﻘﻮﻟﻮﻥ ﳍﻢ" :ﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ ﻫﻨﻴﺌﺎ ﲟﺎ ﺃﺳﻠﻔﺘﻢ ﰲ ﺍﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ" ﲟﻌﲎ " ﺇﻥ ﻫﺬﺍ ﻛﺎﻥ ﻟﻜﻢ ﺟﺰﺍﺀ ﻭﻛﺎﻥ ﺳﻌﻴﻜﻢ ﻣﺸﻜﻮﺭﺍ" }ﺍﻹﻧﺴﺎﻥ ،{ ٢٢ :ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﻳﺎﻡ ﺍﳋﺎﻟﻴﺔ ﻳﻌﲏ ﺍﳌﺎﺿﻴﺔ ،ﻭﻫﻲ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ ،ﻭﻫﻜﺬﺍ ﳛﺪّﺛﻨﺎ ﺍﷲ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﳓﻦ ﻣﺎﺯﻟﻨﺎ ﻓﻴﻬﺎ ،ﳛﺪﺛﻨﺎ ﻋﻨﻬﺎ ﺑﻠﻔﻆ ﺍﳌﺎﺿﻲ ﻷﻥ ﺯﻭﺍﳍﺎ ﻗﺮﻳﺐ ،ﻭﻫﻮ ﻣﺘﺤﻘﻖ ،ﻓﻬﻮ ﳛﺪﺛﻨﺎ ﻋﻨﻬﺎ ﻭﻛﺄﻬﻧﺎ ﻗﺪ ﺯﺍﻟﺖ ﻓﻌ ﻼﹰ ،ﻭﻛﺄﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﻗﺪ ﺗﺒﻮﺃﻭﺍ ﻣﻨﺎﺯﳍﻢ ﻓﻴﻬﺎ ،ﻭﻛﺄﻥ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻗﺪ ﺗﺒﻮﺃﻭﺍ ﻣﻨﺎﺯﳍﻢ ﻓﻴﻬﺎ ،ﺣﱴ ﻻ ﻳﻄﻮﻝ ﺑﺎﻹﻧﺴﺎﻥ ﺃﻣﻞﹲ ،ﻓﻴﻘﻌﺪﻩ ﻋﻦ ﺧﲑ ﺍﻟﻌﻤﻞ .ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻧﺎﻓﻊ ﻗﺎﻝ: ﺧﺮﺝ ﺍﺑ ُﻦ ﻋﻤﺮ ﰲ ﺑﻌﺾ ﻧﻮﺍﺣﻲ ﺍﳌﺪﻳﻨﺔ ﻭﻣﻌﻪ ﺃﺻﺤﺎﺏٌ ﻟﻪ ،ﻭﻭﺿﻌﻮﺍ ﺳُﻔﺮ ﹰﺓ ﳍﻢ ،ﻓﻤﺮّ ﻬﺑﻢ ﺭﺍﻋﻲ ﻏﻨﻢ ،ﻓﺴﻠﻢ ﻓﻘﺎﻝ ﺍﺑﻦ
ﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴُﻔﺮﺓ ،ﻓﻘﺎﻝ ﻟﻪ :ﺇﱐ ﺻﺎﺋﻢ ،ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﻤﺮ :ﺃﺗﺼﻮ ُﻡ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺻ ْ ﻋﻤﺮ :ﻫﻠﻢ ﻳﺎ ﺭﺍﻋﻲ ،ﻫﻠﻢ ﻓﹶﺄ ِ ﺍﳊﺎﺭّ ﺍﻟﺸﺪﻳﺪ َﺳﻤُﻮﻣﻪ ،ﻭﺃﻧﺖ ﰲ ﻫﺬﻩ ﺍﳉﺒﺎﻝ ﺗﺮﻋﻰ ﻫﺬﻩ ﺍﻟﻐﻨﻢ؟ ﻓﻘﺎﻝ ﻟﻪ :ﺇﻧّﻲ ﻭﺍﷲ ﺃﺑﺎﺩ ُﺭ ﺃﻳﺎﻣﻲ ﺍﳋﺎﻟﻴﺔ .ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻋﻤﺮ -ﻭﻫﻮ ﻳﺮﻳ ُﺪ ﺃﻥ ﳜﺘﱪ ﻭﺭﻋﻪ :-ﻓﻬﻞ ﻟﻚ ﺃﻥ ﺗﺒﻴﻌﻨﺎ ﺷﺎ ﹰﺓ ﻣﻦ ﻏﻨﻤﻚ ﻫﺬﻩ ﻓﻨﻌﻄﻴﻚ ﲦﻨﻬﺎ ﻭﻧﻌﻄﻴﻚ ﻣﻦ ﳊﻤﻬﺎ ﻓﺘﻔﻄﺮ ﻼ ﺇﺫﺍ ﻓﻘﺪﻫﺎ ﻓﻘﻠﺖ ﺃﻛﻠﻬﺎ ﻋﻠﻴﻬﺎ؟ ﻓﻘﺎﻝ :ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﱄ ﺑﻐﻨﻢ ،ﺇﻬﻧﺎ ﻏﻨﻢ ﺳﻴﺪﻱ .ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦ ﻋﻤﺮ :ﻓﻤﺎ ﻋﺴﻰ ﺳﻴّﺪﻙ ﻓﺎﻋ ﹰ ﺍﻟﺬﺋﺐ؟ ﻓﻮﻟﹼﻰ ﺍﻟﺮﺍﻋﻲ ﻋﻨﻪ ،ﻭﻫﻮ ﺭﺍﻓﻊٌ ﺇﺻﺒﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﻫﻮ ﻳﻘﻮﻝ :ﻓﺄﻳﻦ ﺍﷲ؟ ﻗﺎﻝ :ﻓﺠﻌﻞ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﺩﺩ ﻗﻮﻝ ﺍﻟﺮﺍﻋﻲ ،ﻭﻫﻮ ﻳﻘﻮﻝ :ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ :ﻓﺄﻳﻦ ﺍﷲ؟ ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺚ ﺇﱃ ﻣﻮﻻﻩ ﻓﺎﺷﺘﺮﻯ ﻣﻨﻪ ﺍﻟﻐﻨﻢ ﻭﺍﻟﺮﺍﻋﻲ ،ﻓﺄﻋﺘﻖ ﺍﻟﺮﺍﻋﻲ ﻭﻭﻫﺐ ﻣﻨﻪ ﺍﻟﻌﻠﻢ. ﻓﻴﺎ ﻋﺒﺎﺩ ﺍﷲ ،ﺣﺎﺳﺒﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻗﺒﻞ ﺃﻥ ﲢﺎﺳﺒﻮﺍ ،ﻭﺯﻧﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻗﺒﻞ ﺃﻥ ﺗﻮﺯﻧﻮﺍ ،ﻓﺈﻧﻪ ﺃﺧﻒّ ﻋﻠﻴﻜﻢ ﰲ ﺍﳊﺴﺎﺏ ﻏﺪًﺍ ﺃﻥ ﲢﺎﺳﺒﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺍﻟﻴﻮﻡ ،ﻭﺗﺰﻳﻨﻮﺍ ﻟﻠﻌﺮﺽ ﺍﻷﻛﱪ ﻳﻮﻣﺌﺬ ﺗﻌﺮﺿﻮﻥ ﻻ ﲣﻔﻰ ﻣﻨﻜﻢ ﺧﺎﻓﻴﺔ.
ﺖ ﺁﺧﺬﹰﺍ ﺑﻴﺪ ﺍﺑﻦ ﻋﻤ َﺮ ﺇﺫ ﻋﺮﺽ ﻟﻪ ﺭﺟﻞﹲ ﻓﻘﺎﻝ :ﻛﻴﻒ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﳏﺮﺯ ﻗﺎﻝ :ﻛﻨ ُ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﻮﻝ ﰲ ﺍﻟﻨﺠﻮﻯ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﻮﻝ" :ﺇﻥ ﺍ ﷲ ُﻳﺪْﱐ ﻑ ﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮ ُ ﻑ ﺫﻧﺐ ﻛﺬﺍ؟ ﺃﺗﻌﺮ ُ ﺍﳌﺆﻣ َﻦ ﻓﻴﻀ ُﻊ ﻋﻠﻴﻪ ﻛﻨﻔﹶﻪ ﻭﻳﺴﺘﺮُﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻳﻘﺮﱢﺭﻩ ﺑﺬﻧﻮﺑﻪ ،ﻭﻳﻘﻮﻝ ﻟﻪ :ﺃﺗﻌﺮ َ ﺫﻧﺐ ﻛﺬﺍ؟ ﺣﱴ ﺇﺫﺍ ﻗﺮّﺭﻩ ﺑﺬﻧﻮﺑﻪ ﻭﺭﺃﻯ ﰲ ﻧﻔﺴﻪ ﺃﻥ ﻗﺪ ﻫﻠﻚ ﻗﺎﻝ :ﺳﺘﺮﻬﺗﺎ ﻋﻠﻴﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻧﺎ ﺃﻏﻔﺮﻫﺎ ﻟﻚ ﺍﻟﻴﻮﻡ ،ﰒ ﻳُﻌﻄﻰ ﻛﺘﺎﺏ ﺣﺴﻨﺎﺗﻪ ،ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻭ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻓﻴﻘﻮﻝ ﺍﻷﺷﻬﺎﺩ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﻋﻠﻰ ﺭﻬﺑﻢ ،ﺃﻻ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ" .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢٦ﺍﳊﺎﻗﺔ ٣- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : "ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ ﻓﻴﻘﻮﻝ ﻳﺎ ﻟﻴﺘﲏ ﱂ ﺃﻭﺕ ﻛﺘﺎﺑﻴﻪ ) (٢٥ﻭﱂ ﺃﺩﺭ ﻣﺎ ﺣﺴﺎﺑﻴﻪ ،ﻓﻤﺎ ﻛﺎﻥ ﻳﻈﻦ ﻳﻮﻣًﺎ ﺃﻧﻪ ﳏﺎﺳﺐ ﺑﺄﻋﻤﺎﻟﻪ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﻭﺃﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﻭﺭﺍﺀ ﻇﻬﺮﻩ ) (١٠ﻓﺴﻮﻑ ﻳﺪﻋﻮ ﺛﺒﻮﺭﺍ ) (١١ﻭﻳﺼﻠﻰ ﺳﻌﲑﺍ ) (١٢ﺇﻧﻪ ﻛﺎﻥ ﰲ ﺃﻫﻠﻪ ﻣﺴﺮﻭﺭﺍ ) "(١٣ﺇﻧﻪ ﻇﻦ ﺃﻥ ﻟﻦ ﳛﻮﺭ ﺃﻱ :ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻻ ﻳﺮﺟﻊ ﺇﱃ ﺍﷲ ﻭﻻ ﻳﻌﻴﺪﻩ ﺑﻌﺪ ﻣﻮﺗﻪ، ﻓﻠﻤﺎ ﺭﺃﻯ ﻣﺎ ﱂ ﳛﺴﺐ ﺣﺴﺎﺑﻪ ﱂ ﳚﺪ ﺇﻻ ﺃﻥ ﻳﺘﻤﲎ ﺍﳌﻮﺕ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﳌﻮﺕ ﺃﻛﺮﻩ ﺇﻟﻴﻪ ﻣﻦ ﻛﻞ ﺷﻲﺀ ،ﻓﻘﺎﻝ :ﻳﺎ ﻟﻴﺘﻬﺎ ﻼ ﻓﻼ ﻳﻌﻮﺩ ﺑﻌﺪﻫﺎ ﺷﻴﺌﹰﺎ ،ﰒ ﲢﺴّﺮ ﻋﻠﻰ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻋﻪ ﲟﺎﻟﻪ ﻭﻻ ﺟﺎﻫﻪ ،ﻓﻘﺎﻝ :ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻘﺎﺿﻴﺔ ﺍﻟﱵ ﺗﻨﻬﻲ ﻭﺟﻮﺩﻩ ﺃﺻ ﹰ ﺃﻏﲎ ﻋﲏ ﻣﺎﻟﻴﻪ ) (٢٨ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ ،ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻃﺎﳌﺎ ﺫﻛﹼﺮ ﻬﺑﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻷﺛﺮﻳﺎﺀ ﻭﺍﻟﻮﺟﻬﺎﺀ ،ﻭﻟﻜﻨﻬﻢ ﻧﺴﻮﻫﺎ ﺃﻭ ﺗﻨﺎﺳﻮﻫﺎ ،ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﻦ ﺗﻐﲏ ﻋﻨﻬﻢ ﺃﻣﻮﺍﳍﻢ ﻭﻻ ﺃﻭﻻﺩﻫﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﹰﺎ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﻭﻗﻮﺩ ﺍﻟﻨﺎﺭ" }ﺁﻝ ﻋﻤﺮﺍﻥ ،{ ١٠ :ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﺃﻣﺎ ﻣﻦ ﲞﻞ ﻭﺍﺳﺘﻐﲎ ) (٨ﻭﻛﺬﺏ ﺑﺎﳊﺴﲎ ) (٩ﻓﺴﻨﻴﺴﺮﻩ ﻟﻠﻌﺴﺮﻯ )(١٠ ﻭﻣﺎ ﻳﻐﲏ ﻋﻨﻪ ﻣﺎﻟﻪ ﺇﺫﺍ ﺗﺮﺩﻯ }ﺍﻟﻠﻴﻞ.{ ١٩ - ١٨ : ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﻣﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻻ ﺃﻭﻻﺩﻛﻢ ﺑﺎﻟﱵ ﺗﻘﺮﺑﻜﻢ ﻋﻨﺪﻧﺎ ﺯﻟﻔﻰ ﺇﻻ ﻣﻦ ﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﺎ ﻓﺄﻭﻟﺌﻚ ﳍﻢ ﺟﺰﺍﺀ ﺍﻟﻀﻌﻒ ﲟﺎ ﻋﻤﻠﻮﺍ ﻭﻫﻢ ﰲ ﺍﻟﻐﺮﻓﺎﺕ ﺁﻣﻨﻮﻥ" }ﺳﺒﺄ.{ ٣٧ : ﻭﻣِﻦ ﺩﻋﺎﺀ ﺍﳋﻠﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " :-ﻭﻻ ﲣﺰﱐ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ ) (٨٧ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨﻮﻥ ) (٨٨ﺇﻻ ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ" }ﺍﻟﺸﻌﺮﺍﺀ.{ ٨٩ - ٨٧ : ﻭﺃﻣﺎ ﻗﻮﻟﻪ" :ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ" ﻓﻘﺪ ﻳُﺮﺍﺩ ﺑﺎﻟﺴﻠﻄﺎﻥ ﺍﳉﺎﻩ ،ﻓﻴﻜﻮﻥ ﲢﺴﱡﺮًﺍ ﻋﻠﻰ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻋﻪ ﲜﺎﻫﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ ،ﻭﻫﺬﻩ ﺃﻳﻀًﺎ ﺣﻘﻴﻘﺔ ﻃﺎﳌﺎ ﻧﺒﻪ ﻋﻠﻴﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﱠﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻓﻠﻘﺪ ﻛﺎﻥ ﻳﻬﻠﻞ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻬﺑﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ" :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ،ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﺍﻟﻠﻬﻢ ﻻ ﻣﺎﻧﻊ ﳌﺎ ﺃﻋﻄﻴﺖ ،ﻭﻻ ﻣﻌﻄﻲ ﳌﺎ ﻣﻨﻌﺖ ،ﻭﻻ ﻳﻨﻔﻊ ﺫﺍ ﺍﳉﺪ ﻣﻨﻚ ﺍﳉﺪ"} .ﻣﺘﻔﻖ ﻋﻠﻴﻪ {. ﻭﺍﳉﺪّ ﻫﻮ ﺍﳊﻆﹼ ﻭﺍﻟﻐﲎ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﺴﻠﻄﺎﻥ ،ﺃﻱ :ﻻ ﻳﻨﻔﻊ ﺫﺍ ﺍﳊﻆﹼ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻣﻨﻚ ﺣﻈﹼﻪ ،ﺃﻱ :ﻻ ﻳﻨﺠﻴﻪ ﺣﻈﹼﻪ ﻣﻨﻚ ،ﻭﺇﳕﺎ ﻳﻨﻔﻌﻪ ﻭﻳﻨﺠﻴﻪ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ. ﻭﻗﺪ ﻳﺮﺍ ُﺩ ﺑﺎﻟﺴﻠﻄﺎﻥ ﺍﳊﺠ ﹸﺔ ﻭﺍﻟﱪﻫﺎﻥ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ :ﻫﻠﻚ ﻋﲏ ﺳﻠﻄﺎﻧﻴﻪ ﺃﻱ :ﺑﻄﻠﺖ ﺣﺠﱵ ،ﻭﺿﺎﻉ ﺑﺮﻫﺎﱐ ،ﻭﺛﺒﺖ ﺧﻄﺌﻲ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻭﺍﻟﺬﻳﻦ ﳛﺎﺟﻮﻥ ﰲ ﺍﷲ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺍﺳﺘﺠﻴﺐ ﻟﻪ ﺣﺠﺘﻬﻢ ﺩﺍﺣﻀﺔ ﻋﻨﺪ ﺭﻬﺑﻢ ﻭﻋﻠﻴﻬﻢ ﺕ ﺍﳉﺒﺎﺭ -ﺳﺒﺤﺎﻧﻪ ﻏﻀﺐ ﻭﳍﻢ ﻋﺬﺍﺏ ﺷﺪﻳﺪ" ،ﻭﺑﻴﻨﻤﺎ ﺗﻨﻄﻠﻖ ﻣﻨﻪ ﻫﺬﻩ ﺍﳊﺴﺮﺍﺕ ﰲ ﺃﺳﻰ ﻭﺣﺰﻥ ﺇﺫ ﻗﺮﻉ ﲰﻌَﻪ ﺻﻮ ُ -ﻭﻫﻮ ﻳﻘﻮﻝ ﳌﻼﺋﻜﺘﻪ" :ﺧﺬﻭﻩ ﻓﻐﻠﻮﻩ ) (٣٠ﰒ ﺍﳉﺤﻴﻢ ﺻﻠﻮﻩ ) (٣١ﰒ ﰲ ﺳﻠﺴﻠﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋﺎ ﻓﺎﺳﻠﻜﻮﻩ"،
ﻭﻣﺎ ﺇﻥ ﻳﻘﻮﻝ ﺍﳉﺒّﺎﺭ ﺧﺬﻭﻩ ﺣﱴ ﻳﺒﺘﺪﺭﻩ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ ،ﺍﳌﻠﻚ ﻣﻨﻬﻢ ﻳﻘﻮﻝ ﻫﻜﺬﺍ ﻓﻴﻠﻘﻰ ﺳﺒﻌﲔ ﺃﻟﻔﹰﺎ ﰲ ﺍﻟﻨﺎﺭ، ﻓﻴﺠﻌﻠﻮﻥ ﺍﻷﻏﻼﻝ ﰲ ﻋﻨﻘﻪ ،ﰒ ﻳﺴﻠﻜﻮﻧﻪ ﰲ ﺳﻠﺴﻠ ٍﺔ ﺫﺭﻋﻬﺎ ﺳﺒﻌﻮﻥ ﺫﺭﺍﻋًﺎ -ﻭﻛﺎﻥ ﺫﺭﺍ ﻉٌ ﻭﺍﺣﺪٌ ﻳﻜﻔﻴﻪ -ﻓﺘﺴﻠﻚ ﰲ ﺩﺑﺮﻩ ﺣﱴ ﲣﺮﺝ ﻣﻦ ﻣﻨﺨﺮﻳﻪ ،ﺣﱴ ﻻ ﻳﻘﻮﻡ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ،ﺃﺟﺎﺭﻧﺎ ﺍﷲ ﻭﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﺴﻠﻤﲔ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢٧ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻳﻘﻮﻝ ﺗﻌﺎﱃ "ﻥ ﻭﺍﻟﻘﻠﻢ ﻭﻣﺎ ﻳﺴﻄﺮﻭﻥ ) (١ﻣﺎ ﺃﻧﺖ ﺑﻨﻌﻤﺔ ﺭﺑﻚ ﲟﺠﻨﻮﻥ ) (٢ﻭﺇﻥ ﻟﻚ ﻷﺟﺮﺍ ﻏﲑ ﳑﻨﻮﻥ ) (٣ﻭﺇﻧﻚ ﻟﻌﻠﻰ ﺧﻠﻖ ﻋﻈﻴﻢ ) (٤ﻓﺴﺘﺒﺼﺮ ﻭﻳﺒﺼﺮﻭﻥ ) (٥ﺑﺄﻳﻜﻢ ﺍﳌﻔﺘﻮﻥ ) (٦ﺇﻥ ﺭﺑﻚ ﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺿﻞ ﻋﻦ ﺳﺒﻴﻠﻪ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺎﳌﻬﺘﺪﻳﻦ )(٧ ﺳﻮﺭﺓﹲ ﻣﻜﻴّﺔ ،ﺷﺄﻧُﻬﺎ ﺷﺄ ﹸﻥ ﺍﻟﺴّﻮﺭ ﺍﳌﻜﻴّﺔ ،ﰲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺒﻴﺎﻥ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ،ﺍﻟﱵ ﺃ ﳘﹼﻬﺎ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﺒﻌﺚ .ﻟﻜﻦّ ﳏﻮ َﺭ ﺍﻟﺴﻮﺭﺓ ﻭﻣﻮﺿﻮﻋَﻬﺎ ﺍﻟﺮﺋﻴﺴﻲﱠ ﻫﻮ ﺍﻟﺮﺳﺎﻟﺔﹸ ﻭﺍﻟﺮﺳﻮﻝ ﻭﻣﻮﻗﻒ ﺍﳌﺸﺮﻛﲔ ﻣﻨﻬﻤﺎ. ﺍﺳﺘﻔﺘﺤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﻘﺴَﻢ ﻣﻦ ﺍﻟﺮﺏّ -ﻋﺰ ﻭﺟﻞ -ﻋﻠﻰ ﺑﺮﺍﺀﺓ ﻧﺒﻴّﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﳑﺎ ﺍﺗّﻬﻤﻪ ﺍﳌﺸﺮﻛﻮﻥ ﷲ ﻋﻠﻰ ﻧﺒﻴّﻪ ﻷﺧﻼﻗﻪ ﺍﳊﻤﻴﺪﺓ ﻭﺷﻬﺪ ﻟﻪ ﺃﻧﻪ ﺑﻠﻎ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻷﺧﻼﻕ .ﰒ ﻬﻧﺎﻩ ﻋﻦ ﺑﻘﻮﳍﻢ ﺷﺎﻋﺮٌ ﳎﻨﻮﻥ .ﰒ ﺃﺛﲎ ﺍ ُ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﻤﺸﺮﻛﲔ ﻓﻴﻤﺎ ﻳﺪﻋﻮﻧﻪ ﺇﻟﻴﻪ ﻣﻦ ﺃﻧﺼﺎﻑ ﺍﳊﻠﻮﻝ :ﻭﺩﻭﺍ ﻟﻮ ﺗﺪﻫﻦ ﻓﻴﺪﻫﻨﻮﻥ. ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺑﻌﺜ ﹶﺔ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻧﻌﻤ ﹰﺔ ﻋﻠﻰ ﻗﻮﻣﻪ ﻓﻜﻔﺮﻭﺍ ﻬﺑﺎ ،ﻓﻀﺮﺏ ﺍﷲ ﳍﻢ ﻣﺜﻼ ﺑﺄﺻﺤﺎﺏ ﺍﳉﻨّﺔ، ﻭﺧﻮّﻓﻬﻢ ﻋﺎﻗﺒ ﹶﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻄﻐﻴﺎﻥ .ﰒ ﻧﻔﻰ ﺍﻟﺘﺴﻮﻳﺔﹶ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﺫﻛﺮ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻫﻮﺍﻝ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﺍﻟﱵ ﻕ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﺟﻠﻴّﺎ. ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﺍﻟﻔ ْﺮ ُ ﻭﺧُﺘﻤﺖ ﺍﻟﺴﻮﺭﺓ ﺑﺄﻣ ﹺﺮ ﺍﻟﻨﱯّ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺑﺎﻟﺼﱪ ،ﻭﺣﺬﹼﺭﺗﻪ ﻣﻦ ﺃﻥ ﻳﻨﻔﺪ ﺻﱪﻩ ﻓﻴﻜﻮﻥ ﻛﺼﺎﺣﺐ ﺍﳊﻮﺕ ﺇﺫ ﻧﺎﺩﻯ ﻭﻫﻮ ﻣﻜﻈﻮﻡ * ﻟﻮﻻ ﺃﻥ ﺗﺪﺍﺭﻛﻪ ﻧﻌﻤﺔ ﻣﻦ ﺭﺑﻪ ﻟﻨﺒﺬ ﺑﺎﻟﻌﺮﺍﺀ ﻭﻫﻮ ﻣﺬﻣﻮﻡ *ﻓﺎﺟﺘﺒﺎﻩ ﺭﺑﻪ ﻓﺠﻌﻠﻪ ﻣﻦ ﺍﻟﺼﺎﳊﲔ. )ﻥ( ﻫﺬﺍ ﺣﺮﻑ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻷﲜﺪﻳﺔ ﺍﳌﻌﺮﻭﻓﺔ ،ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺳﺮّ ﺍﺳﺘﻔﺘﺎﺡ ﺍﷲ -ﺗﻌﺎﱃ -ﺑﻌﺾ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲟﺜﻞ ﻫﺬﺍ ﺍﳊﺮﻑ ،ﻭﺍﻟﺮﺍﺟﺢ ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺄﺳﺮﺍﺭ ﻛﻼﻣﻪ ﺃﻥ ﺍﷲ -ﻋﺰ ﻭﺟﻞ -ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻄﻞ ﺯﻋﻤﻬﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺍﻓﺘﺮﺍﻩ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ،ﻓﻘﺎﻝ ﳍﻢ :ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺆﻟﻒ ﻣﻦ ﻫﺬﻩ ﺍﳊﺮﻭﻑ )ﻥ() ،ﻕ() ،ﺹ() ،ﺣﻢ() ،ﻃﺲ( ﻭﳓﻮﻫﺎ ﻭﻫﻲ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﻳﺘﺄﻟﻒ ﻣﻨﻬﺎ ﻛﻼﻣﻜﻢ ،ﻭﳏﻤﺪ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ،ﻭﻟﻐﺘﻪ ﻟﻐﺘﻜﻢ، ﻓﺈﻥ ﻛﺎﻥ ﺍﻓﺘﺮﺍﻩ ﻓﻠﻴﺄﺗﻮﺍ ﲝﺪﻳﺚ ﻣﺜﻠﻪ ﺇﻥ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ }ﺍﻟﻄﻮﺭ ،{ ٣٤ :ﻓﺈﻥ ﻋﺠﺰﻭﺍ ﻓﻤﺤﻤﺪ ﺃﻋﺠﺰ ﻣﻨﻬﻢ ،ﻓﻠﻴﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻛﻼﻡ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ،ﻋﻠﻰ ﻗﻠﺐ ﳏﻤﺪ ﻟﻴﻜﻮﻥ ﻣﻦ ﺍﳌﻨﺬﺭﻳﻦ. ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﻭﺇﻥ ﻛﻨﺘﻢ ﰲ ﺭﻳﺐ ﳑﺎ ﻧﺰﻟﻨﺎ ﻋﻠﻰ ﻋﺒﺪﻧﺎ ﻓﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﻭﺍﺩﻋﻮﺍ ﺷﻬﺪﺍﺀﻛﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ ) (٢٣ﻓﺈﻥ ﱂ ﺗﻔﻌﻠﻮﺍ ﻭﻟﻦ ﺗﻔﻌﻠﻮﺍ ﻓﺎﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻭﻗﻮﺩﻫﺎ ﺍﻟﻨﺎﺱ ﻭﺍﳊﺠﺎﺭﺓ ﺃﻋﺪﺕ ﻟﻠﻜﺎﻓﺮﻳﻦ }ﺍﻟﺒﻘﺮﺓ.{ ٢٤ : ﺴ ٌﻢ ﻣﻦ ﺍﷲ -ﺗﻌﺎﱃ -ﺑﺎﻟﻘﻠﻢ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻭﺍﻟﻘﻠﻢ ﻭﻣﺎ ﻳﺴﻄﺮﻭﻥ ) (١ﻣﺎ ﺃﻧﺖ ﺑﻨﻌﻤﺔ ﺭﺑﻚ ﲟﺠﻨﻮﻥ .ﻫﺬﺍ ﹶﻗ َ ﺴﻢُ ﻓﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺴ ُﻢ ﺑﺒﻌﺾ ﳐﻠﻮﻗﺎﺗﻪ ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﻋﻈﻤﺘﻬﺎ ﻭﻣﻜﺎﻧﺘﻬﺎ ،ﻓﻬﺬﺍ ﺍﻟﹶﻘ َ ﻭﺑﺎﻟﻜﺘﺎﺑﺔ .ﻭﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﻳُ ﹾﻘ ِ ﺕ ﺍﻟﻘﺮﺁﻥ ﺱ ﻣﻦ ﺍﻟﻌﻠﻢ ،ﻭﻟﺬﺍ ﻛﺎﻧﺖ ﺃﻭﻝ ﺁﻳﺎ ِ ﺱ ﺍﻟﺘﻌﻠﻴﻢ ،ﻷﻥﱠ ﻫﺬﺍ ﺍﻟﺪﻳﻦَ ﺍﻹﺳﻼﻡ ﻳﻘﻮ ُﻡ ﻋﻠﻰ ﺃﺳﺎ ﹴ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺍﻟﱵ ﻫﻲ ﺃﺳﺎ ُ
ﻧﺰﻭﻻ :ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﺬﻱ ﺧﻠﻖ *ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻠﻖ * ﺍﻗﺮﺃ ﻭﺭﺑﻚ ﺍﻷﻛﺮﻡ *ﺍﻟﺬﻱ ﻋﻠﻢ ﺑﺎﻟﻘﻠﻢ *ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ }ﺍﻟﻌﻠﻖ.{ ٥١ : ﻑ ﲪﻠﺘﻪ .ﻭﺳﺒﻖ ﰲ ﺳﻮﺭﺓ ﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﳊﺚ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﺑﻴﺎﻥ ﻓﻀﻠِﻪ ﻭﺷﺮﻓِﻪ ،ﻭﺷﺮ ِ ﻭﻗﺪ ﻛﺜﺮﺕ ﺍﻵﻳﺎ ُ ﺍﺠﻤﻟﺎﺩﻟﺔ ﻃﺮﻑٌ ﻣﻦ ﺫﻟﻚ. ﻭﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﻣﺎ ﺃﻧﺖ ﺑﻨﻌﻤﺔ ﺭﺑﻚ ﲟﺠﻨﻮﻥ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﻌﻤﺔ ﺍﻟﻨّﺒﻮّﺓ ،ﻭﻫﻲ ﻓﻀ ﹸﻞ ﺍﷲ ﻳﺆ ﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ،ﻭ ﺍﷲ ﺃﻋﻠﻢ ﺣﻴﺚ ﳚﻌﻞ ﺭﺳﺎﻟﺘﻪ }ﺍﻷﻧﻌﺎﻡ ،{ ١٢٤ :ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻳﺒﻌﺚ ﰲ ﺍﻟﻨﺎﺱ ﳎﻨﻮﻧًﺎ .ﻭﺍﻟﻌﺠﻴﺐَ ﺃﻥﹼ ﺍﻟﻘﻮ َﻡ ﺣﲔ ﻗﺎﻟﻮﺍ ﻣﺎ ﻗﺎﻟﻮﺍ ﻛﺎﻧﻮﺍ ﺏ ﺃﻧﻔﺴﻬﻢ ،ﺇﺫ ﻛﻴﻒ ﻳﻜﻮ ﹸﻥ ﳎﻨﻮﻧًﺎ ﻣﻦ ﻛﺎﻧﻮﺍ ﳛﻜﹼﻤﻮﻧﻪ ﺑﻴﻨﻬﻢ؟! ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﳎﻨﻮﻧًﺎ ﻣﻦ ﻟﻘﺒّﻮﻩ ﺩﻭﻥ ﻳﻌﻠﻤﻮﻥ ﹶﻛ ِﺬ َ ﻋﻈﻤﺎﺋﻬﻢ ﺑﺎﻟﺼﺎﺩﻕ ﺍﻷﻣﲔ؟! ﻭﻟﻜﻨّﻪ ﺍﻟﺒﻐﻲ ،ﻭﺍﳊﺴﺪ ،ﻭﻟﺬﺍ ﻗﺎﻝ -ﺗﻌﺎﱃ -ﻟﻨﺒﻴّﻪ :ﻗﺪ ﻧﻌﻠﻢ ﺇﻧﻪ ﻟﻴﺤﺰﻧﻚ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻮﻥ ﷲ ﻟﺮﺳﻮﻟِﻪ -ﺻﻠﻰ ﻓﺈﻬﻧﻢ ﻻ ﻳﻜﺬﺑﻮﻧﻚ ﻭﻟﻜﻦ ﺍﻟﻈﺎﳌﲔ ﺑﺂﻳﺎﺕ ﺍﷲ ﳚﺤﺪﻭﻥ }ﺍﻷﻧﻌﺎﻡ { ٣٣ :ﻭﰲ ﻗﻮﳍﻢ ﻫﺬﺍ ،ﻭﺷﻬﺎﺩﺓ ﺍ ِ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺑﺎﻟﱪﺍﺀﺓ ﻣﻨﻪ ،ﻋﺰﺍ ُﺀ ﻟﻜﻞﹼ َﻣ ْﻦ ﻳُﻘﺎ ﹸﻝ ﻓﻴﻪ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻣﺎ ﻟﻴﺲ ﻓﻴﻪ ،ﻓﻠﻴﻮّﻃ ْﻦ ﺍﻟﺪّﻋﺎ ﹸﺓ ﺃﻧﻔﺴُﻬﻢ ﻋﻠﻰ ﺍﻟﺼﱪ، ﻭﺃﻥ ﳛﺘﺴﺒﻮﺍ ﺍﻷﺟ َﺮ ﻋﻨﺪ ﺍﷲ ﻋﻠﻰ ﺃﻱﱢ ﺃﺫﹰﻯ ﻳﻠﺤﻘﻬﻢ ﺑﺴﺒﺐ ﺍﻟﺪﻋﻮﺓ ،ﻓﺈﻬﻧﺎ ُﺳﻨّﺔﹲ ﻣﻄﹼﺮ َﺩ ﹲﺓ ﰲ ﺍﻟﺪﻋﺎﺓ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﻟﻘﻤﺎ ﹸﻥ ﻻﺑﻨﹺﻪ ﻭﻫﻮ ﻳﻌﻈﹸﻪ :ﻳﺎ ﺑﲏ ﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻭﺃﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻧﻪ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﺻﱪ ﻋﻠﻰ ﻣﺎ ﺃﺻﺎﺑﻚ ﺇﻥ ﺫﻟﻚ ﻣﻦ ﻋﺰﻡ ﺍﻷﻣﻮﺭ }ﻟﻘﻤﺎﻥ .{ ١٧ :ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) (١٢٨ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻘﻮﻝ -ﺗﻌﺎﱃ :-ﻭﺇﻥ ﻟﻚ ﻷﺟﺮﺍ ﻏﲑ ﳑﻨﻮﻥ ﺃﻱ ﺇﻥﹼ ﻟﻚ ﺃﺟﺮًﺍ ﺩﺍﺋﻤًﺎ ﻣﺴﺘﻤﺮﺍ ﻻ ﻳﻨﻘﻄﻊ ،ﻋﻠﻰ ﺻﱪﻙ ﻋﻠﻴﻬﻢ ،ﻭﺗﺒﻠﻴﻐﻚ ﺭﺳﺎﻟﺔ ﺭﺑﻚ ﺇﻟﻴﻬﻢ ،ﻣﻊ ﺗﻜﺬﻳﺒﻬﻢ ﻟﻚ ،ﻭﺇﻋﺮﺍﺿﻬﻢ ﻋﻨﻚ .ﻭﺇﻧﻚ ﻟﻌﻠﻰ ﺧﻠﻖ ﻋﻈﻴﻢ ﻭﺇﻬﻧﺎ ﻟﺸﻬﺎﺩ ﹲﺓ ﻋﻈﻴﻤﺔﹲ ﻣﻦ ﺍﻟﻌﻠﻲّ ﺍﻟﻌﻈﻴﻢ ،ﻟﻨﺒﻴّﻪ ﺍﻟﻌﻈﻴﻢ ،ﺑﻌﻈﻤ ِﺔ ﺃﺧﻼﻗﻪ ،ﻓﻠﺌﻦ ﺟﺎﺯ ﳊﻤﻠ ِﺔ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺃﻥ ﻳﻌﻠﹼﻘﻮﻫﺎ ﻋﻠﻰ ﺍﳉﺪﺭﺍﻥ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺗﺴﺘﺤﻖّ ﺃﻥ ﺗﻜﺘﺐ ﺑﺴﺒﺎﺋﻚ ﺍ ﻟﺬﻫﺐ ﻭﺗﻌﻠﻖ ﻋﻠﻰ ﺟﺪﺭﺍﻥ ﺍﻟﻔﻀﺔ ،ﻷﻬﻧﺎ ﻣﻦ ﺍﷲ ﻭﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍ } ﺍﻟﻨﺴﺎﺀ .{١٦٦ :ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻫﺸﺎﻡ ﻗﺎﻝ :ﺳﺄﻟﺖ ﻋﺎﺋﺸﺔ ﻓﻘﻠﺖ :ﺃﺧﱪﻳﲏ ﻳﺎ ﺃﻡّ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﺧُﻠﹸ ﹺﻖ ﺭﺳﻮ ﹺﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .-ﻓﻘﺎﻟﺖ :ﺃﺗﻘﺮﺃ ﺍﻟﻘﺮﺁﻥﹶ؟ ﻓﻘﻠﺖ: ﻧﻌﻢ .ﻓﻘﺎﻟﺖ :ﻛﺎﻥ ﺧُﻠﹸﻘﹸﻪ ﺍﻟﻘﺮﺁﻥ} .ﺻﺤﻴﺢ، ﻭﻣﻌﲎ ﻫﺬ ﺍ ﺃﻧﻪ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﺻﺎﺭ ﺍﻣﺘﺜﺎﻝﹸ ﺍﻟﻘﺮﺁﻥ ﺃﻣﺮًﺍ ﻭﻬﻧﻴﺎ ﺳﺠﻴ ﹰﺔ ﻟﻪ ،ﻭ ُﺧﹸﻠﻘﹰﺎ ﺗﻄﺒّﻌﻪ ﻭﺗﺮﻙ ﹶﻃ ْﺒﻌَﻪ ﺍﳉﺒﻠﹼﻲ، ﻓﻤﻬﻤﺎ ﺃﻣﺮﻩ ﺍﻟﻘﺮﺁ ﹸﻥ ﻓﻌﻠﻪ ،ﻭﻣﻬﻤﺎ ﻬﻧﺎﻩ ﻋﻨﻪ ﺗﺮﻛﻪ ،ﻫﺬﺍ ﻣﻊ ﻣﺎ َﺟﺒَﻠﻪ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ ،ﻣﻦ ﺍﳊﻴﺎﺀ ﻭﺍﻟﻜﺮﻡ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺼﻔﺢ ﻭﺍﳊﻠﻢ ﻭﻛﻞﱢ ﺧُﻠﹸ ﹴﻖ ﲨﻴﻞ ،ﻛﻤﺎ ﺛﺒﺖ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ ﺧﺪﻣﺖ ﺭﺳﻮ ﹶﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻑ ﻗﻂ ،ﻭﻻ ﻗﺎﻝ ﻟﺸﻲ ٍﺀ ﻓﻌﻠﺘُﻪ :ﱂ ﻓﻌﻠﺘﻪ ،ﻭﻻ ﻟﺸﻲ ٍﺀ ﱂ ﺃﻓﻌﻠﹾﻪ ﺃﻻ ﻓﻌﻠﺘَﻪ؟ ﻭﻛﺎﻥ -ﺻﻠﻰ ﺍﷲ ﺸ َﺮ ﺳﻨﲔ ،ﻓﻤﺎ ﻗﺎﻝ ﱄ ﹸﺃ ٍّ َﻋ ْ ﲔ ِﻣ ْﻦ ﻛﻒّ ﺭﺳﻮ ﹺﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﺖ ﺧﺰﺍ ﻭﻻ ﺣﺮﻳﺮًﺍ ﻭﻻ ﺷﻴﺌﹰﺎ ﻛﺎﻥ ﺃﻟ َ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﺣﺴ َﻦ ﺍﻟﻨﺎﺱ ﺧُﻠﹸﻘﹰﺎ ،ﻭﻻ ﻣﺴﺴ ُ ﻕ ﺭﺳﻮ ﹺﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ } .-ﺣﺴﻦ ﺐ ِﻣ ْﻦ َﻋ َﺮ ﹺ ﺴﻜﹰﺎ ﻭﻻ ﻋِﻄﹾﺮًﺍ ﻛﺎﻥ ﺃﻃﻴ َ ﺖ ِﻣ ْ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻭﻻ ﴰﻤ ُ ﺻﺤﻴﺢ، ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﻛﺜﲑﺓ .ﻭﻷﰊ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻫﺬﺍ ﻛﺘﺎﺏ ﺍﻟﺸﻤﺎﺋﻞ. ﺚ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼ ﻕ ﻭﻳﺮﻏﺐ ﻓﻴﻬﺎ ،ﻓﻜﺎﻥ ﻳﻘﻮﻝ" :ﺃﻛﻤ ﹸﻞ ﺍﳌﺆﻣﻨﲔ ﺇﳝﺎﻧًﺎ ﻭﻟﻘﺪ ﻛﺎﻥ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﳛ ﱡ ﺃﺣﺴﻨﻬﻢ ﺧُﻠﹸﻘﹰﺎ ،ﻭﺧﻴﺎﺭُﻛﻢ ﺧﻴﺎﺭُﻛﻢ ﻟﻨﺴﺎﺋﻬﻢ} .ﺣﺴﻦ ﺻﺤﻴﺢ (
ﻭﻛﺎﻥ ﻳﻘﻮﻝ" :ﺇﻥ ﺍﳌﺆﻣﻦ ﻟﻴﺪﺭ ُﻙ ﲝﺴﻦ ﺧُﻠﹸﻘِﻪ ﺩﺭﺟﺔ ﺍﻟﺼﺎﺋﻢ ﺍﻟﻘﺎﺋﻢ"} .ﺻﺤﻴﺢ ،ﺭﻭﺍﻩ :ﺩ){ (١٣- ١٥٤- ٤٧٧٧ﻭﻛﺎﻥ ﳋﻠﹸﻖ ،ﻭﺇﻥ ﺍﷲ ﻳُﺒﻐﺾ ﺴ ﹺﻦ ﺍ ﹸ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﻮﻝ" :ﻣﺎ ِﻣ ْﻦ ﺷﻲ ٍﺀ ﺃﺛﻘﻞ ﰲ ﻣﻴﺰﺍﻥ ﺍﳌﺆﻣﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺣُ ْﺍﻟﻔﺎﺣﺶ ﺍﻟﺒﺬﻱﺀ}ﺻﺤﻴﺢ، ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻔﺤﺶ ﻭﺭﺩﻱﺀ ﺍﻷﺧﻼﻕ .ﻓﻌﻠﻴﻚ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﲝﺴﻦ ﺍﳋﻠﻖ ،ﻭﺇﻳﺎﻙ ﻭﺳﻮﺀ ﺍﳋﻠﻖ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻻ ﺖ َﺧﻠﹾﻘﻲ ﻳﻬﺪﻱ ﻷﺣﺴﻦ ﺍﻷﺧﻼﻕ ﺇﻻ ﺍﷲ ،ﻭﻻ ﻳﺼﺮﻑ ﺷﻴﺌﹰﺎ ﺇﻻ ﻫﻮ ،ﻓﻔﺮ ﺇﱃ ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﺪﺍﺋﻢ ﻭﹸﻗ ﹾﻞ :ﺍﻟﻠﹼﻬﻢّ ﻛﻤﺎ ﺣﺴَّﻨ َ ﺣﺴّﻦ ُﺧﻠﹸﻘﻲ. ﺖ ﺍﻟﻠﺌﻴﻢ ،ﻭﻳﻬﺪّﺩﻫﻢ ﺑﺎﻓﺘﻀﺎﺡ ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﻋﺒﺪﻩ ﻳﻄﻤﺌﻨُﻪ ﺇﱃ ﻏﺪﻩ ﻣﻊ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﺭﻣﻮﻩ ﺑﺬﻟﻚ ﺍﻟﺒﻬ ُ ﻑ ﺑﻄﻼﻬﻧﻢ ﻭﺿﻼﳍﻢ ﺍﳌﺒﲔ ،ﻓﻴﻘﻮﻝ :ﻓﺴﺘﺒﺼﺮ ﻭﻳﺒﺼﺮﻭﻥ * ﺑﺄﻳﻜﻢ ﺍﳌﻔﺘﻮﻥ ﺃﻱ :ﻓﺴﺘﻌﻠﻢ ﻳﺎ ﻧﺒﻴﻨﺎ ﻭﻳﻌﻠﻢ ﺃﻣﺮﻫﻢ ﻭﺍﻧﻜﺸﺎ ِ ﳐﺎﻟﻔﻮﻙ ﻭﻣﻜﺬﹼﺑﻮﻙ َﻣ ﹺﻦ ﺍﻟﻀﱠﺎ ﱡﻝ ﺃﻧﺖ ﺃﻡ ﻫﻢ؟ ﻟﻘﺪ ﻗﺎﻝ ﻗﻮ ُﻡ ﲦﻮﺩ ﻣﻦ ﻗﺒﻞ ﻟﻨﺒﻴﻬﻢ ﺻﺎﱀ :ﺑﻞ ﻫﻮ ﻛﺬﺍﺏ ﺃﺷﺮ }ﺍﻟﻘﻤﺮ: ،{ ٢٥ﻓﻘﺎﻝ -ﺗﻌﺎﱃ :-ﺳﻴﻌﻠﻤﻮﻥ ﻏﺪﺍ ﻣﻦ ﺍﻟﻜﺬﺍﺏ ﺍﻷﺷﺮ }ﺍﻟﻘﻤﺮ { ٢٦ :ﻫﻢ ﺃﻡ ﺻﺎﱀ؟ .ﻭﻫﺎ ﻫﻢ ﺍﳌﺸﺮﻛﻮﻥ ﻳﻘﻮﻟﻮﻥ ﻟﻠﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺷﺎﻋﺮٌ ﳎﻨﻮﻥ؟ ﺃﺗﻮﺍﺻﻮﺍ ﺑﻪ ﺑﻞ ﻫﻢ ﻗﻮﻡ ﻃﺎﻏﻮﻥ }ﺍﻟﺬﺍﺭﻳﺎﺕ ،{ ٥٣ :ﻭﺍﷲ -ﺗﻌﺎﱃ - ﺱ ﺍﻷﺷﻬﺎﺩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻴﻘﻮﻝ ﻟﻨﺒﻴّﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :-ﻓﺴﺘﺒﺼﺮ ﻭﻳﺒﺼﺮﻭﻥ ﻳﺘﻮﻋﺪﻫﻢ ﺑﺎﻟﻔﻀﻴﺤﺔ ﻋﻠﻰ ﺭﺀﻭ ﹺ ﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻨﱯ ﻭﺣﻘﻴﻘﺔ ﻣﻜﺬﺑﻴﻪ ،ﻭﻳﺜﺒﺖ ﺃﻳّﻬﻢ *ﺑﺄﻳﻜﻢ ﺍﳌﻔﺘﻮﻥ "ﻭﻫﺬﺍ ﺍﻟﻮﻋﺪ ﻣﻦ ﺍﷲ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻐﺪ ﺳﻴﻜﺸ ُ ﺍﳌﻤﺘﺤﻦ ﲟﺎ ﻫﻮ ﻓﻴﻪ ،ﺃﻭ ﺃﻳّﻬﻢ ﺍﻟﻀﺎﻝ ﻓﻴﻤﺎ ﻳﺪﻋﻴﻪ .ﻭﻳﻄﻤﺌﻨﻪ ﺇﱃ ﺃﻥ ﺭﺑﻪ ﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺿﻞ ﻋﻦ ﺳﺒﻴﻠﻪ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺎﳌﻬﺘﺪﻳﻦ ﻭﺭﺑﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺣﻰ ﺇﻟﻴﻪ ،ﻓﻬﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﺍﳌﻬﺘﺪﻱ ﻭﻣﻦ ﻣﻌﻪ ،ﻭﰲ ﻫﺬﺍ ﻣﺎ ﻳﻄﻤﺌﻨﻪ ﻭﻣﺎ ﻳﻘﻠﻖ ﺃﻋﺪﺍﺀﻩ ،ﻭﻣﺎ ﻳﺒﻌﺚ ﰲ ﻗﻠﻮﻬﺑﻢ ﺍﻟﺘﻮﺟّﺲ ﻭﺍﻟﻘﻠﻖ ﳌﺎ ﺳﻴﺠﺊ". ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍ ﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٢٩ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ٣- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :
ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻭﻻ ﺗﻄﻊ ﻛﻞ ﺣﻼﻑ ﻣﻬﲔ ﻭﻛﺜﺮ ﹸﺓ ﺍﳊﻠﻒ ﻋﻨﻮﺍ ﹸﻥ ﺍﻟﻜﺬﺏ ،ﻓﻼ ﻳﻠﺠﺄ ﺇﱃ ﻛﺜﺮﺓ ﺍﳊﻠﻒ ﺇﻻ ﺍﻟﻜﺬﹼﺍﺏ، ﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺼﺪﻗﻪ .ﻭﺍﻟﻜﺬﹼﺍﺏ ﻳﻜﺬﹼﺏ ﻧﻔﺴّﻪ ﻗﺒﻞ ﺃﻣﺎ ﺍﻟﺼﺎﺩﻕ ﻓﻼ ﻳﻠﺠﺄ ﺇﱃ ﺍﳊﻠﻖ ﺃﺑﺪﺍ ،ﻭﻻﺳﻴﻤﺎ ﺇﺫﺍ ﺭُﻓﻊ ﺫﻛﺮُﻩ ،ﻭﻋُﺮ َ ﺃﻥ ﻳﻜﺬﹼﺑﻪ ﻏﲑُﻩ ،ﻓﻴﻠﺠﺄ ﺇﱃ ﺍﻷَﳝﺎﻥ ﺍﻟﻜﺎﺫﺑﺔ ﻟﻴﺼﺪّﻗﻪ ﺍﻟﻨﺎﺱ ،ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧّﻪ ﻛﺎﺫﺏ .ﻭﻗﺪ ﻭﺻﻒ ﺍﷲ ﻛﻞ ﺣﻼﻑ ﺑﺄﻧﻪ ﻣﻬﲔ ،ﺃﻱ ﺣﻘﲑ ﺫﻟﻴﻞ ،ﻗﺎﻝ ﺍﳊﺴﻦ :ﻛﻞﹼ ﺣﻼﻑ ﻣﻜﺎﺑﺮ ﻣﻬﲔ ﺿﻌﻴﻒ" .ﻭﺍﳌﻬﺎﻧﺔ ﺻﻔﺔﹲ ﻧﻔﺴﻴﺔ ﻻ ﺗﻔﺎﺭﻕ ﺍﻟﻨﻔﺲ ﺍﻟﻜﺮﳝﺔ ﻭﻟﻮ ﲡﺮﺩﺕ ﻣﻦ ﻛﻞ ﺃﻋﺮﺍﺽ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ" .ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﳘﺎﺯ ﺃﻱ ﻳﻬﻤﺰ ﺍﻟﻨﺎﺱ ﻭﻳﻌﻴﺒﻬﻢ ،ﻭﻗﺪ ﺗﻮﻋﺪﻩ ﺍﷲ - ﺳﺒﺤﺎﻧﻪ -ﺑﺎﳊﹸﻄﻤﺔ ،ﻓﻘﺎﻝ :ﻭﻳﻞ ﻟﻜﻞ ﳘﺰﺓ ﳌﺰﺓ *ﺍﻟﺬﻱ ﲨﻊ ﻣﺎﻻ ﻭﻋﺪﺩﻩ *ﳛﺴﺐ ﺃﻥ ﻣﺎﻟﻪ ﺃﺧﻠﺪﻩ *ﻛﻼ ﻟﻴﻨﺒﺬﻥ ﰲ ﺍﳊﻄﻤﺔ *ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﺍﳊﻄﻤﺔ *ﻧﺎﺭ ﺍﷲ ﺍﳌﻮﻗﺪﺓ *ﺍﻟﱵ ﺗﻄﻠﻊ ﻋﻠﻰ ﺍﻷﻓﺌﺪﺓ *ﺇﻬﻧﺎ ﻋﻠﻴﻬﻢ ﻣﺆﺻﺪﺓ * ﰲ ﻋﻤﺪ ﳑﺪﺩﺓ }ﺍﳍﻤﺰﺓ: .{ ٩- ١ﻭﺍﳍﻤﺰ ﻭﺍﻟﻠﻤﺰ ُﺧﹸﻠ ٌﻖ ﺫﻣﻴﻢ ،ﻬﻧﻰ ﺍﷲ -ﺗﻌﺎﱃ -ﻋﻨﻪ ﻓﻘﺎﻝ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﻳﺴﺨﺮ ﻗﻮﻡ ﻣﻦ ﻗﻮﻡ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺧﲑﺍ ﻣﻨﻬﻢ ﻭﻻ ﻧﺴﺎﺀ ﻣﻦ ﻧﺴﺎﺀ ﻋﺴﻰ ﺃﻥ ﻳﻜﻦ ﺧﲑﺍ ﻣﻨﻬﻦ ﻭﻻ ﺗﻠﻤﺰﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻭﻻ ﺗﻨﺎﺑﺰﻭﺍ ﺑﺎﻷﻟﻘﺎﺏ ﺑﺌﺲ ﺍﻻﺳﻢ ﺍﻟﻔﺴﻮﻕ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻭﻣﻦ ﱂ ﻳﺘﺐ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻈﺎﳌﻮﻥ }ﺍﳊﺠﺮﺍﺕ.{ ١١ : ﻭﺃﻣﺎ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻣﺸﺎﺀ ﺑﻨﻤﻴﻢ ﻓﻬﻮ ﺍﻟﺬﻱ ﳝﺸﻲ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﳛﺮّﺵ ﺑﻴﻨﻬﻢ ﻭﻳﻨﻘﻞ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ﻟﻴﻮﻗﻊ ﺑﻴﻨﻬﻢ ،ﻭﻫﺬﺍ ﻣﻦ ﺷﺮ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﺃﻻ ﺃﻧﺒﺌﻜﻢ ﺑﺸﺮﺍﺭﻛﻢ؟ ﺍﳌﺸّﺎﺀﻭﻥ ﺑﺎﻟﻨﻤﻴﻤﺔ ،ﺍﳌﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻷﺣﺒّﺔ ،ﺍﻟﺒﺎﻏﻮﻥ ﻟﻠﱪﺀﺍﺀ ﺍﻟﻌﻨﺖ" .ﻭﺃﺧﱪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻥ ﺍﻟﻨﻤﻴﻤ ﹶﺔ ﻣﻦ
ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺟﺒﺔ ﻟﻌﺬﺍﺏ ﺍﻟﻘﱪ ،ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﻣﺮّ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺑﻘﱪﻳﻦ ﻓﻘﺎﻝ" :ﺇﻧّﻬﻤﺎ ﻳﻌﺬﺑﺎﻥ ،ﻭﻣﺎ ﻳﻌﺬﹼﺑﺎﻥ ﰲ ﻛﺒﲑ ،ﺃﻣﺎ ﺃﺣﺪﳘﺎ ﻓﻜﺎﻥ ﻻ ﻳﺴﺘﺘﺮ ﻣﻦ ﺍﻟﺒﻮﻝ ،ﻭﺃﻣﺎ ﺍﻵﺧﺮ ﻓﻜﺎﻥ ﳝﺸﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ". }ﻣﺘﻔﻖ ﻋﻠﻴﻪ، ﻛﻤﺎ ﺃﺧﱪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻥ ﺍﻟﺬﻱ ﳝﺸﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ،ﻓﻘﺎﻝ" :ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻗﺘّﺎﺕ". }ﻣﺘﻔﻖ ﻋﻠﻴﻪ( ، ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻣﻨﺎﻉ ﻟﻠﺨﲑ ﺃﻱ ﳝﻨﻊ ﺍﳋﲑ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﻏﲑﻩ ،ﻟﻘﺪ ﻣﻨﻊ ﻋﻦ ﻧﻔﺴﻪ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ﲨﺎﻉ ﺍﳋﲑ ،ﻛﻤﺎ ﻣﻨﻌﻪ ﻋﻦ ﻏﲑﻩ ،ﺑﺎﻟﺼﺪّ ﻋﻨﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻨﻪ .ﻭﺍﳌﻨﱠﺎﻉ ﻟﻠﺨﲑ ﻣﻦ ﺃﻫﻞ ﺟﻬﻨﻢ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﷲ -ﺗﻌﺎﱃ -ﳌﻼﺋﻜﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ: ﺃﻟﻘﻴﺎ ﰲ ﺟﻬﻨﻢ ﻛﻞ ﻛﻔﺎﺭ ﻋﻨﻴﺪ *ﻣﻨﺎﻉ ﻟﻠﺨﲑ ﻣﻌﺘﺪ ﻣﺮﻳﺐ *ﺍﻟﺬﻱ ﺟﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺄﻟﻘﻴﺎﻩ ﰲ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ } ﻕ: .{ ٢٦- ٢٤ﻭﻫﻮ ﻣﻊ ﻣﻨﻌﻪ ﺍﳋﲑ ﻋﻦ ﺍﻟﻨﺎﺱ ﻣﻌﺘﺪ ﺃﺛﻴﻢ ﻓﻠﻢ ﻳﺴﻠﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﺮّﻩ ﻭﺃﺫﺍﻩ ،ﺣﲔ ﻣﻨﻌﻬﻢ ﺧﲑﻩ ،ﺑﻞ ﲨﻊ ﺑﲔ ﺍﻟﺸﺮﻳﻦ :ﻓﻤﻨﻊ ﻋﻨﻬﻢ ﺍﳋﲑ ﻭﺃﻭﺻﻞ ﺇﻟﻴﻬﻢ ﺍﻟﻀﺮﺭ ﻭﺍﻷﺫﻯ .ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﻋﺘﻞ ﻭﻫﻮ ﺍﻟﻔﻆﹼ ﺍﻟﻐﻠﻴﻆ ،ﺍﻟﺼﺤﻴﺢ، ﺍﳉﻤﻮﻉ ،ﺍﳌﻨﻮﻉ ،ﻭﻫﺬﻩ ﺻﻔﺔ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻛﻤﺎ ﻗﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﺃﻻ ﺃﻧﺒّﺌﻜﻢ ﺑﺄﻫﻞ ﺍﳉﻨﺔ: ﻅ ﻣﺴﺘﻜﱪ"} .ﻣﺘﻔﻖ ﻋﻠﻴﻪ، ﻛ ﱡﻞ ﺿﻌﻴﻒ ﻣﺘﻀﻌﻒ ﻟﻮ ﺃﻗﺴﻢ ﻋﻠﻰ ﺍﷲ ﻷﺑﺮﻩ .ﺃﻻ ﺃﻧﺒﺌﻜﻢ ﺑﺄﻫﻞ ﺍﻟﻨﺎﺭ :ﻛﻞ ُﻋُﺘﻞﱟ َﺟﻮّﺍ ٍ ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﺑﻌﺪ ﺫﻟﻚ ﺯﻧﻴﻢ ﺃﻱ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﻣﻴﻤﺔ ﻓﻬﻮ ﺯﻧﻴﻢ ،ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺃﻗﻮﺍﻻ ﻛﺜﲑﺓ ﺃﺭﺟﺤﻬﺎ ﻗﻮﻻﻥ: ﺍﻷﻭﻝ :ﺍﻟﺰﻧﻴﻢ ﻫﻮ ﺍﻟﺮﺟﻞ ﺍﳌﻌﺮﻭﻑ ﺑﹸﻠ ْﺆﻣِﻪ ﻭ ُﺧ ْﺒﺜِﻪ ،ﺣﱴ ﻛﺄﻥﹼ ﺑﻪ ﻋﻼﻣ ﹰﺔ ﻳﻌﺮﻑ ﻬﺑﺎ. ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﻟﺰﻧﻴﻢ ﻫﻮ ﺍﻟﺪﻋﻲﱡ ﺍﻟﺬﻱ ﻻ ﻳُ ْﻌ َﺮﻑُ ﻧﺴﺒُﻪ. ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ :-ﺃﻥ ﻛﺎﻥ ﺫﺍ ﻣﺎﻝ ﻭﺑﻨﲔ * ﺇﺫﺍ ﺗﺘﻠﻰ ﻋﻠﻴﻪ ﺁﻳﺎﺗﻨﺎ ﻗﺎﻝ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ؟! ﻣﻌﻨﺎﻩ ﻫﻞ ﻫﺬﺍ ﺟﺰﺍﺀ ﺇﻧﻌﺎﻣﻲ ﻋﻠﻴﻪ ﺑﺎﳌﺎﻝ ﻭﺍﻟﺒﻨﲔ؟ ﻭ ﻫﻞ ﺟﺰﺍﺀ ﺍﻹﺣﺴﺎﻥ ﺇﻻ ﺍﻹﺣﺴﺎﻥ؟ ﻓﺒﺪﻻ ﻣﻦ ﺃﻥ ﻳﺒﺎﺩﺭ ﺇﱃ ﺷﻜﺮﻱ ﺑﺎﻹﳝﺎﻥ ﱄ ﻭﺗﺼﺪﻳﻖ ﺭﺳﻮﱄ ،ﺟﻌﻞ ﺷﻜﺮﻩ ﺍﻟﺘﻜﺬﻳﺐ ﺑﺂﻳﺎﰐ ،ﻭﻗﺎﻝ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ! ﻭ ِﻣ ْﻦ ﹶﺛﻢّ ﳚﻲﺀ ﺍﻟﺘﻬﺪﻳﺪ :ﺳﻨﺴﻤﻪ ﻋﻠﻰ ﺍﳋﺮﻃﻮﻡ ﻋﻠﻰ ﺍﻷﻧﻒ ﻭﺍﻟﻌﺮﺏ ﺗﻌﺒّﺮ ﻋﻦ ﺍﻟﻌّﺰﺓ ﻭﺍﻟﺬِﻟﹼﺔ ﺑﻮﺻﻒ ﺍﻷﻧﻒ ،ﻓﺘﻘﻮﻝ :ﺃﹶﻧْﻒٌ ﹶﺃ َﺷﻢّ .ﻟﻠﻌﺰﻳﺰ .ﻭﺃﹶﻧْﻒٌ ﰲ ﺍﻟﺮّﻏﺎﻡ .ﻟﻠﺬﻟﻴﻞ.ﻭﻣﻨﻪ ﻗﻮﳍﻢَ :ﺭ ِﻏ َﻢ ﹶﺃ ْﻧﻒُ ﺼ َﻖ ﺑﺎﻟﺘﺮﺍﺏ ﻒ ﺃﻱ ﹶﻟ ِ ﻓﹸﻼﻥِ ،ﺃﻱ :ﺫﹸﻝ ،ﻷﻥ ﺃﻛﺮ َﻡ ﻣﺎ ﰲ ﺍﻹﻧﺴﺎﻥ َﻭ ْﺟﻬُﻪ ،ﻭﹶﺃ ْﻋﻠﹶﻰ ﻣﺎ ﰲ ﺍﻟﻮﺟﻪ ﺍ َﻷ ْﻧﻒُ ،ﻓﺈﺫﺍ َﺭ ِﻏ َﻢ ﺍﻷﻧ ُ ﻓﺬﻟﻚ ﻋُﻨﻮﺍﻥ ﺍﻟﺬﹼﻟﺔ .ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻭﺳﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺫﻝﹼ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ( ١٣٠ ) ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﺫﺍ ﺟﺎﺀﻙ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﺍﷲ ﻳﻌﻠﻢ ﺇﻧﻚ ﻟﺮﺳﻮﻟﻪ ﻭﺍﷲ ﻳﺸﻬﺪ ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻟﻜﺎﺫﺑﻮﻥ )(١ ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺳﻮﺭﺓ ﻣﺪﻧﻴﺔ ،ﻭﺍﲰﻬﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﻮﺿﻌﻬﺎ ،ﻓﻬﻲ ﺗﺘﺤﺪّﺙ ﻋﻦ ﺍﻟﻨّﻔﺎﻕ ﻭﺍﳌﻨﺎﻓﻘﲔ ،ﻟﺘﻬﺘﻚ ﺃﺳﺘﺎﺭﻫﻢ، ﻭﺗﻜﺸﻒ ﺃﺳﺮﺍﺭﻫﻢ ،ﺣﱴ ﻳﻌﺮﻓﻬﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻴﺤﺬﺭﻭﻫﻢ ،ﺇﺫ ﺃﻥ ﺍﳌﻨﺎﻓﻘﲔ ﺃﺷﺪﱡ ﺧﻄﺮًﺍ ﻭﺃﻋﻈﻢ ﺿﺮﺭًﺍ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺻﺮﺣﻮﺍ ﺑﻜﻔﺮﻫﻢ ﻭﻋﺪﺍﻭﻬﺗﻢ ﻟﻺﺳﻼﻡ ﻭﺃﻫﻠﻪ. ﰒ ﺧُﺘﻤﺖ ﺍﻟﺴﻮﺭ ﹸﺓ ﺑﺘﺤﺬﻳﺮ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻓﺘﻨﺔ ﺍﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ ،ﻭﹶﺃ ْﻣﺮﹺﻫﻢ ﺑﺎﻹﻧﻔﺎﻕ ﳑﺎ ﺭﺯﻗﻬﻢ ﺍﷲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻗﺒﻞ ﺃﻥ ﻳﻔﻮﺕ ﺍﻷﻭﺍﻥ ﺑﺎﻧﺘﻬﺎﺀ ﺍﻷﺟﻞ ،ﻓﻴﺘﺤﺴﺮ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﺗﻘﺼﲑﻩ ﻭﻻﺕ ﺣﲔ ﻣﻨﺎﺹ }ﺹ.{ ٣ :
ﺍﻟﻨﻔﺎﻕ :ﻫﻮ ﺃﻥ ﻳﻈﻬﺮ ﺍﻟﺮﺟﻞ ﺧﻼﻑ ﻣﺎ ﻳﺒﻄﻦ .ﻭﻫﻮ ﻗﺴﻤﺎﻥ :ﺍﻋﺘﻘﺎﺩﻱ ﻭﻋﻤﻠﻲ. ﻓﺎﻟﻨﻔﺎﻕ ﺍﻻﻋﺘﻘﺎﺩﻱ :ﻫﻮ ﺃﻥ ﻳﻈﻬﺮ ﺍﻟﺮﺟﻞ ﺍﻹﺳﻼﻡ ﻭﻳﺒﻄﻦ ﺍﻟﻜﻔﺮ. ﻭﺍﻟﻨﻔﺎﻕ ﺍﻟﻌﻤﻠﻲ :ﻫﻮ ﺃﻥ ﻳﻌﻤﻞ ﺍﳌﺆﻣﻦ ﻋﻤﻼ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ ،ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ،ﻛﻤﺎ ﻗﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﺃﺭﺑﻊٌ َﻣ ْﻦ ﻛﻦّ ﻓﻴﻪ ﻛﺎﻥ ﻣﻨﺎﻓﻘﹰﺎ ﺧﺎﻟﺼًﺎ ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔﹲ ﻣﻨﻬﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺣﱴ ﻳﺪﻋﻬﺎ :ﺇﺫﺍ ﺍﺋﺘﻤﻦ ﺧﺎﻥ ،ﻭﺇﺫﺍ ﺣﺪﺙ ﻛﺬﺏ ،ﻭﺇﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ ،ﻭﺇﺫﺍ ﺧﺎﺻﻢ ﻓﺠﺮ". ﷲ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺟﻬﻨﻢ ﲨﻴﻌﺎ ،ﰒ ﳚﻌ ﹸﻞ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﻭﺍﻟﻨﻔﺎﻕ ﺍﻻﻋﺘﻘﺎﺩﻱ ﺃﻋﻈ ُﻢ ﻣﻦ ﺍﻟﻜﻔﺮ ﺍﻟﺼﺮﻳﺢ ،ﻭﻟﺬﺍ ﳚﻤﻊ ﺍ ُ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻨﻬﺎ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ :-ﺇﻥ ﺍﷲ ﺟﺎﻣﻊ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺟﻬﻨﻢ ﲨﻴﻌﺎ }ﺍﻟﻨﺴﺎﺀ ،{ ١٤٠ :ﰒ ﻗﺎﻝ :ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻟﻦ ﲡﺪ ﳍﻢ ﻧﺼﲑﺍ }ﺍﻟﻨﺴﺎﺀ.{ ١٤٥ : ﺝ ﺍﳌﺆﻣﻦ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻹﳝﺎﻥ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ،ﻟﻜﻦ ﳚﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﺃﻣﺎ ﺍﻟﻨﻔﺎﻕ ﺍﻟﻌﻤﻠﻲ ﻓﻼ ﻳُﺨﺮ ُ ﻳﻨﺄﻯ ﺑﻨﻔﺴﻪ ﻋﻦ ﺷﻴﻢ ﺍﳌﻨﺎﻓﻘﲔ. ﻭﻻ ﳚﻮﺯ ﺍﻬﺗﺎﻡ ﻣﺆﻣ ﹴﻦ ﺑﺎﻟﻨﻔﺎﻕ ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔﹲ ﻣﻨﻪ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳُﻘﺎﻝ ﻋﻦ ﻓﻼ ٍﻥ ﺃﻧﻪ ﻣﻨﺎﻓﻖ ،ﻟﻜﻦ ﳚﻮﺯ ﺃﻥ ﻳُﻘﺎﻝ: ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ؛ ﻷﻥ ﺍﻟﻨﻔﺎﻕ ﳏﻠﻪ ﺍﻟﻘﻠﺐ ،ﻭﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺇﻻ ﻋﻼ ُﻡ ﺍﻟﻐﻴﻮﺏ. ﻕ ﺍﻻﻋﺘﻘﺎ ِﺩ ﻭﺃﻫﻠﻪِ ،ﻭﺗﺒﺪﺃ ﺑﺎﻹﺧﺒﺎﺭ ﻋﻨﻬﻢ .ﺃﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻓﻮﺍﻫﻬﻢ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﻮﻬﺑﻢ :ﺇﺫﺍ ﻭﺍﻟﺴﻮﺭﺓ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﻔﺎ ﹺ ﺟﺎﺀﻙ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ،ﻓﻜﺬﻬﺑﻢ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﺷﻬﺪ ﻋﻠﻰ ﻛﺬﻬﺑﻢ ﻓﻘﺎﻝ :ﻭﺍﷲ ﻳﺸﻬﺪ ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻟﻜﺎﺫﺑﻮﻥ ﻷﻬﻧﻢ ﻻ ﻳﻌﺘﻘﺪﻭﻥ ﲟﺎ ﺷﻬﺪﻭﺍ ﺑﻪ ،ﻭﺇﳕﺎ ﻫﻲ ﻛﻠﻤﺔ ﻳﻘﻮﻟﻮﻬﻧﺎ ﺑﺄﻟﺴﻨﺘﻬﻢ ،ﻭﺣﱴ ﻻ ﻳﺘﻮﻫﱠﻢ ﻣﺘﻮﻫﱢﻢ ﺃﻥﹼ ﺍﷲ ﻛﺬﹼﻬﺑﻢ ﰲ ﺩﻋﻮﻯ ﺭﺳﺎﻟﺘﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺟﻲﺀ ﻬﺑﺬﻩ ﺍﳉﻤﻠﺔ ﺍﳌﻌﺘﺮﺿﺔ ﻭﺍﷲ ﻳﻌﻠﻢ ﺇﻧﻚ ﻟﺮﺳﻮﻟﻪ ،ﻓﺄﺛﺒﺖ - ﺳﺒﺤﺎﻧﻪ -ﺍﻟﺮﺳﺎﻟﺔ ﻟﺮﺳﻮﻟﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻭﻛﺬﹼﻬﺑﻢ ﰲ ﺩﻋﻮﺍﻫﻢ ﺃﻬﻧﻢ ﻳﺸﻬﺪﻭﻥ ﻟﻪ ﻬﺑﺎ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٣١ﺍﳌﻨﺎﻓﻘﻮﻥ ٢- ﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺱ ﺑﺎﻷﳝﺎﻥ ﺍﻟﻜﺎﺫﺑﺔ ،ﻓﺈﺫﺍ ﻣﺎ ﻗﺎﻟﻮﺍ ﻗﻮﻻ ،ﺃﻭ ﻓﻌﻠﻮﺍ ﻓِﻌﻼ ﻳُ ْﺆ َﺧﺬﹸ ﻳﻘﻮﻝ ﺗﻌﺎﱃ ) ﺍﲣﺬﻭﺍ ﺃﳝﺎﻬﻧﻢ ﺟﻨﺔ ﺃﻱ ﻭﻗﺎﻳﺔ ،ﻳﺘّﻘﻮﻥ ﺍﻟﻨﺎ َ ﻋﻠﻴﻬﻢ ﺗﻨﺼّﻠﻮﺍ ﻣﻨﻪ ،ﻭﺗﱪﱠﺀﻭﺍ ،ﺑﺎﻷﳝﺎﻥ ﺍﻟﻜﺎﺫﺑﺔ ،ﻭﺍﷲ ﻣﺎ ﻗﻠﻨﺎ ،ﻭﺍﷲ ﻣﺎ ﻓﻌﻠﻨﺎ .ﻭﺭﲟﺎ ﻳﻌﻤﻠﻮﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻲﺀ ﻭﳛﻠﻔﻮﻥ ﺃﻬﻧﻢ ﻣﺴﻠﻤﻮﻥ ،ﻓﻴﻐﺘﺮّ ﻬﺑﻢ ﻣﻦ ﻻ ﻳﻌﺮﻓﻬﻢ ،ﻓﻴﺼﺪّﻗﻬﻢ ﻭﺭﲟﺎ ﺍﻗﺘﺪﻯ ﻬﺑﻢ ،ﻭﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﺮﺭ ﻣﺎ ﻓﻴﻪ ،ﻭﻟﺬﺍ ﻗﺎﻝ -ﺗﻌﺎﱃ :- "ﺍﲣﺬﻭ ﺍ ﺃﳝﺎﻬﻧﻢ ﺟﻨﺔ ﻓﺼﺪﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺻﺪّﻭﺍ ﺃﻧﻔﺴﻬﻢ ،ﻭﺻﺪّﻭﺍ ﻏﲑﻫﻢ ،ﺇﻬﻧﻢ ﺳﺎﺀ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ" ﻭﻫﻞ ﻫﻨﺎﻙ ﺃﺳﻮﺃ ﻣﻦ ﺍﻟﺼﺪّ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ؟ ﻭﻣﻦ ﺃﻇﻠﻢ ﳑﻦ ﺍﻓﺘﺮﻯ ﻋﻠﻰ ﺍﷲ ﺍﻟﻜﺬﺏ ﻭﻫﻮ ﻳﺪﻋﻰ ﺇﱃ ﺍﻹﺳﻼﻡ؟ }ﺍﻟﺼﻒ ،{ ٧ :ﺫﻟﻚ ﺑﺄﻬﻧﻢ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ ﺃﻱ ﺫﻟﻚ ﺍﳊﻠﻒ ﺍﻟﻜﺎﺫﺏ ﻭﺍﻟﺼﺪّ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ،ﺑﺴﺒﺐ ﺃﻬﻧﻢ ﺁﻣﻨﻮﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﰒ ﻛﻔﺮﻭﺍ ﺑﻘﻠﻮﻬﺑﻢ ﻓﻄﺒﻊ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﻭﺍﻟﻄﹼﺒْﻊُ ﻫﻮ ﺍﳋﺘﻢ ،ﻭﻫﻮ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺸﻤﻊ ﺍﻷﲪﺮ ﺇﺫﺍ ﺿُﺮﺏ ﻋﻠﻰ ﳏ ﹴّﻞ ﻣﺎ ،ﻓﻼ ﳜﺮﺝ ﻣﻨﻪ ﺷﻲﺀ، ﺐ ﻻ ﳜﺮﺝ ﻣﻨﻪ ﻣﻨﻜﺮ ،ﻭﻻ ﻳﺪﺧﻠﻪ ﻭﻻ ﻳﺪﺧﻠﻪ ﺷﻲﺀ ،ﻭﻛﺬﻟﻚ ﺍﻟﻄﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺇﺫﺍ ﻃﹸﹺﺒ َﻊ ﻋﻠﻰ ﻗﻠ ﹴ ﻣﻌﺮﻭﻑ ،ﻓﻬﻢ ﻻ ﻳﻔﻘﻬﻮﻥ ﻓﻼ ﻳﻌﺮﻓﻮﻥ ﻣﻌﺮﻭﻓﹰﺎ ﻭﻻ ﻳﻨﻜﺮﻭﻥ ﻣﻨﻜﺮﺍ. ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﳌﺎ ﲢﺪّﺙ ﺍﷲ -ﺗﻌﺎﱃ -ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺿﺮﺏ ﳍﻢ ﻣﺜﻠﻴْﻦ :ﻧﺎﺭﻳًﺎ ،ﻭﻣﺎﺋﻴﺎ ،ﻓﺎﻟﻨّﺎﺭﻱ ﻫﻮ: "ﻣﺜﻠﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻗﺪ ﻧﺎﺭﺍ ﻓﻠﻤﺎ ﺃﺿﺎﺀﺕ ﻣﺎ ﺣﻮﻟﻪ ﺫﻫﺐ ﺍﷲ ﺑﻨﻮﺭﻫﻢ ﻭﺗﺮﻛﻬﻢ ﰲ ﻇﻠﻤﺎﺕ ﻻ ﻳﺒﺼﺮﻭﻥ ) (١٧ﺻﻢ ﺑﻜﻢ ﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ" }ﺍﻟﺒﻘﺮﺓ.{ ١٨ ،١٧ :
ﻭﺍﳌﺎﺋﻲ " :ﺃﻭ ﻛﺼﻴﺐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﻴﻪ ﻇﻠﻤﺎﺕ ﻭﺭﻋﺪ ﻭﺑﺮﻕ ﳚﻌﻠﻮﻥ ﺃﺻﺎﺑﻌﻬﻢ ﰲ ﺁﺫﺍﻬﻧﻢ ﻣﻦ ﺍﻟﺼﻮﺍﻋﻖ ﺣﺬﺭ ﺍﳌﻮﺕ ﻭﺍﷲ ﳏﻴﻂ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ) (١٩ﻳﻜﺎﺩ ﺍﻟﱪﻕ ﳜﻄﻒ ﺃﺑﺼﺎﺭﻫﻢ ﻛﻠﻤﺎ ﺃﺿﺎﺀ ﳍﻢ ﻣﺸﻮﺍ ﻓﻴﻪ ﻭﺇﺫﺍ ﺃﻇﻠﻢ ﻋﻠﻴﻬﻢ ﻗﺎﻣﻮﺍ ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﻟﺬﻫﺐ ﺑﺴﻤﻌﻬﻢ ﻭﺃﺑﺼﺎﺭﻫﻢ ﺇﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ" }ﺍﻟﺒﻘﺮﺓ.{٢٠ ،١٩ : ﻓﺎﻟﻨّﺎﺭﻱ ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ ،ﻭﺍﳌﺎﺋﻲ ﻟﻠﺬﻳﻦ ﻫﻢ ﰲ ﺭﻳﺒﻬﻢ ﻳﺘﺮﺩﺩﻭﻥ ﻭﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻹﺳﻼﻡ ﺗﺎﺭﺓ ،ﻭﳝﻴﻠﻮﻥ ﻋﻨﻪ ﺗﺎﺭﺓ، ﻕ ﻛﻠﻤﺎ ﺃﺿﺎﺀ ﳍﻢ ﻣﺸﻮﺍ ﻓﻴﻪ ﻭﺇﺫﺍ ﺃﻇﻠﻢ ﻋﻠﻴﻬﻢ ﻗﺎﻣﻮﺍ ،ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻓﻬﻢ ﻛﺎﻟﺬﻱ ﳝﺸﻲ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ﻳﺴﺘﻀﻲﺀ ﺑﻨﻮﺭ ﺍﻟﺒَﺮ ﹺ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ ﻑ ﻣﺜﻠﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻗﺪ ﻧﺎﺭﺍ ﻓﻠﻤﺎ ﺃﺿﺎﺀﺕ ﻣﺎ ﺣﻮﻟﻪ ﺫﻫﺐ ﺍﷲ ﺑﻨﻮﺭﻫﻢ ﻭﺗﺮﻛﻬﻢ ﰲ ﻇﻠﻤﺎﺕ ﻻ ﻳﺒﺼﺮﻭﻥ ،ﻓﻬﻢ ﳌﺎ ﺁﻣﻨﻮﺍ ﺧﺮﺟﻮﺍ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﺇﱃ ﻧﻮﺭ ﺍﻹﳝﺎﻥ ،ﻓﻠﻤﺎ ﻛﻔﺮﻭﺍ ﺭُﺩّﻭﺍ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ،ﻓﻤﺎ ﻫﻢ ﲞﺎﺭﺟﲔ ﻣﻨﻬﺎ ،ﺻﻢ ﺑﻜﻢ ﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ ،ﻭﺫﻟﻚ ﻣﻦ ﺍﷲ ﻋﻘﻮﺑﺔ ﳍﻢ ﻋﻠﻰ ﺗﺮﻛﻬﻢ ﺍﻹﳝﺎﻥ ﺑﻌﺪ ﺃﻥ ﺫﺍﻗﻮﺍ ﺣﻼﻭﺗﻪ ،ﻭﺭﺃﻭﺍ ﻧﻮﺭﻩ ،ﺫﻟﻚ ﺑﺄﻬﻧﻢ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ ﻓﻄﺒﻊ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﻓﻬﻢ ﻻ ﻳﻔﻘﻬﻮﻥ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﻓﻠﻤﺎ ﺯﺍﻏﻮﺍ ﺃﺯﺍﻍ ﺍﷲ ﻗﻠﻮﻬﺑﻢ" }ﺍﻟﺼﻒ.{ ٥ : ﰒ ﻭﺻﻒ ﺍﷲ ﺍﳌﻨﺎﻓﻘﲔ ﲜﻤﺎﻝ ﺍﻟﺼﻮﺭﺓ ،ﻭﺣﻼﻭﺓ ﺍﻟﻠﺴﺎﻥ ،ﻓﻘﺎﻝ :ﻭﺇﺫﺍ ﺭﺃﻳﺘﻬﻢ ﺗﻌﺠﺒﻚ ﺃﺟﺴﺎﻣﻬﻢ ﻭﺇﻥ ﻳﻘﻮﻟﻮﺍ ﺗﺴﻤﻊ ﻟﻘﻮﳍﻢ ﻓﻬﺬﺍ ﺣﺎﻝ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﻢ ﻭﺃﻓﺌﺪﻬﺗﻢ ﻫﻮﺍﺀ }ﺇﺑﺮﺍﻫﻴﻢ ،{ ٤٣ :ﻳﻌﲏ ﻻ ﺣﻴﺎﺓ ﻓﻴﻬﺎ ﻛﺄﻬﻧﻢ ﺧﺸﺐ ﻣﺴﻨﺪﺓ ﺃﻱ ﻳﺸﺒﻬﻮﻥ ﺍﳋﺸﺐ ﺍﳌﺴﻨّﺪﺓ ﺇﱄ ﺍﳊﺎﺋﻂ ،ﰲ ﻛﻮﻬﻧﻢ ﺻﻮﺭًﺍ ﺧﺎﻟﻴ ﹰﺔ ﻋﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻈﺮ ،ﻓﻬﻢ ﺃﺷﺒﺎﺡٌ ﺑﻼ ﺃﺭﻭﺍﺡٌ ،ﻭﺃﺟﺴﺎﻡٌ ﺑﻼ ﺃﺣﻼﻡٌ، ﻓﻼ ﻳﻌﺠﺒﻚ ﲨﺎ ﹸﻝ ﺻﻮﺭﻬﺗﻢ ،ﻭﻻ ﻋﺬﻭﺑ ﹸﺔ ﻣﻨﻄﻘﻬﻢ. ﰒ ﻭﺻﻔﻬﻢ ﺍﷲ ﺑﺎﻟﻀﻌﻒ ﻭﺍﳋﻮﺭ ،ﻭﺍﳉﱭ ﻭﺍﳍﻠﻊ ،ﻓﻘﺎﻝ" :ﳛﺴﺒﻮﻥ ﻛﻞ ﺻﻴﺤﺔ ﻋﻠﻴﻬﻢ" ﻭﻫﺬﺍ ﺣﺎﻝ ﻛﻞ ﻣﻦ ﳜﺎﻟﻒ ﻓِﻌﻠﹸﻪ ﻗﻮﻟﹶﻪ ،ﺧﺎﺋﻔﻮﻥ ﺩﺍﺋﻤًﺎ ،ﻗﻠﻘﻮﻥ ﺃﺑﺪﺍ ،ﳛﺬﺭﻭﻥ ﺃﻥ ﻳُﻔﻀﺤﻮﺍ ،ﻭﺗﻜﺸﻒ ﺃﺳﺮﺍﺭﻫﻢ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﳛﺬﺭ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺃﻥ ﺗﻨﺰﻝ ﻋﻠﻴﻬﻢ ﺳﻮﺭﺓ ﺗﻨﺒﺌﻬﻢ ﲟﺎ ﰲ ﻗﻠﻮﻬﺑﻢ ﻗﻞ ﺍﺳﺘﻬﺰﺋﻮﺍ ﺇﻥ ﺍﷲ ﳐﺮﺝ ﻣﺎ ﲢﺬﺭﻭﻥ" } ﺍﻟﺘﻮﺑﺔ ،{٦٤ :ﻭﻗﺎﻝ -ﺗﻌﺎﱃ " :-ﺃﻡ ﺣﺴﺐ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮﻬﺑﻢ ﻣﺮﺽ ﺃﻥ ﻟﻦ ﳜﺮﺝ ﺍﷲ ﺃﺿﻐﺎﻬﻧﻢ ) (٢٩ﻭﻟﻮ ﻧﺸﺎﺀ ﻷﺭﻳﻨﺎﻛﻬﻢ ﻓﻠﻌﺮﻓﺘﻬﻢ ﺑﺴﻴﻤﺎﻫﻢ ﻭﻟﺘﻌﺮﻓﻨﻬﻢ ﰲ ﷲ ﻧﺒﻴﻪ ﻣﻨﻬﻢ ﻓﻘﺎﻝ" :ﻫﻢ ﺍﻟﻌﺪﻭ ﻓﺎﺣﺬﺭﻫﻢ" ﻫﻢ ﺍﻟﻌﺪﻭّ ﳊﻦ ﺍﻟﻘﻮﻝ ﻭﺍﷲ ﻳﻌﻠﻢ ﺃﻋﻤﺎﻟﻜﻢ" }ﳏﻤﺪ ،{ ٣٠ ،٢٩ :ﰒ ﺣﺬﹼﺭ ﺍ ُ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻌﺪﺍﻭﺓ ،ﻓﺎﺣﺬﺭﻫﻢ ﻭﻻ ﺗﺄﻣﻨْﻬﻢ ﻭﺇﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬ ُﺪ ﺇﻧّﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ،ﻭﺇﳕﺎ ﺣﺬﺭ ﺍﷲ -ﺗﻌﺎﱃ -ﻣﻨﻬﻢ ﻷﻥ ﺍﳋﻄﺮ ﻛﺎﻣﻦٌ ﻓﻴﻬﻢ ،ﻭﻗﺪ ﺃﻇﻬﺮﻭﺍ ﺍﻹﺳﻼﻡ ،ﻭﻫﺬﺍ ﳚﻌﻞ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﻳﺄﲤﻨﻮﻬﻧﻢ ،ﻓﺤﺬﹼﺭ ﺍﷲ ﻣﻨﻬﻢ ،ﻭﺑﻴّﻦ ﺃﻬﻧﻢ ﻫﻢ ﺍﻟﻌﺪﻭ ،ﻭﺇﻥ ﻗﺎ ﻟﻮﺍ ﳓﻦ ﻣﺴﻠﻤﻮﻥ. ﰒ ﺩﻋﺎ ﻋﻠﻴﻬﻢ ،ﻭﺩﻋﺎ ُﺀ ﺍﷲ ﻗﻀﺎﺀٌ ﻣﱪﻡ ،ﻭﺣﻜﻢٌ ﻧﺎﻓﺬ ،ﻗﺎﺗﻠﻬﻢ ﺍﷲ ﺃﻱ ﺃﺧﺰﺍﻫﻢ ﻭﻟﻌﻨﻬﻢ ﻭﺃﺑﻌﺪﻫﻢ ﻋﻦ ﺭﲪﺘﻪ .ﺃﱏ ﻳﺆﻓﻜﻮﻥ ﻛﻴﻒ ﻳُﺼﺮﻓﻮﻥ ﻋﻦ ﺍﳍﺪﻯ ﺇﱃ ﺍﻟﻀﻼﻝ؟ ﻭﻛﻴﻒ ﺗﻀﻞ ﻋﻘﻮﳍﻢ ﻣﻊ ﻭﺿﻮﺡ ﺍﻟﺪﻻﺋﻞ ﻭﺍﻟﱪﺍﻫﲔ؟ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ.
) ( ١٣٢ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﳜﺎﻑ ﻭﻋﻴﺪ ١- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻓﺈﻧﻪ ﻻ ﻳﺼﻠﺢ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﻻ ﲟﺎ ﺻﻠﺢ ﺑﻪ ﺃﻭﳍﺎ ،ﻭﻣﻦ ﻳﻄﺎﻟﻊ ﺳﲑﺓ ﺍﻟﻨﱯ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻭﻛﻴﻒ ﺑﺪﺃ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻳﺘﺒﲔ ﻟﻪ ﺃﻥ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻛﺎﻥ ﺇﺫﺍ ﺫﻛﺮ ﺍﻟﻨﺎ ﺱ ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ -ﻋﺰ ﻭﺟﻞ -ﺃﻭ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺼﺤﻬﻢ ﻭﻳﻘﻴﻢﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﻛﺎﻥ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻗﺎﻝ -ﺗﻌﺎﱃ )) :-ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﳜﺎﻑ ﻭﻋﻴﺪ(( ،ﻭﻗﺎﻝ: ))ﻭﺍﺗﻞ ﻣﺎ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻣﻦ ﻛﺘﺎﺏ ﺭﺑﻚ(( ،ﻭﻗﺎﻝ)) :ﻭﻛﺬﻟﻚ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻗﺮﺁﻧﺎ ﻋﺮﺑﻴﺎ ﻟﺘﻨﺬﺭ ﺃﻡ ﺍﻟﻘﺮﻯ ﻭﻣﻦ ﺣﻮﳍﺎ ﻭﺗﻨﺬﺭ ﻳﻮﻡ ﺍﳉﻤﻊ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻓﺮﻳﻖ ﰲ ﺍﳉﻨﺔ ﻭﻓﺮﻳﻖ ﰲ ﺍﻟﺴﻌﲑ(( ]ﺍﻟﺸﻮﺭﻯ.[٧:
ﺣﱴ ﺃﻧﻪ ﰲ ﻋﺒﺎﺩﺗﻪ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻛﺎﻥ ﻳﺘﺄﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﺫﻛﺮﺕ ﻋﺎﺋﺸﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻏﲑ ﺃﻥ ﺍﻟﺬﻱ ﻻﺣﻈﺘﻪ ﻭﺷﻜﺎ ﻣﻨﻪ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ﻭﺍﻟﻄﻼﺏ ﺟﻔﻮﺓ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻠﻘﺮﺁﻥ ،ﻓﺈﺫﺍ ﻣﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺎﻗﺶ ﺃﺣﺪﹰﺍ ﻗﻠﻤﺎ ﺍﺳﺘﺪﻝ ﺑﺎﻵﻳﺎﺕ ﺑﻴﻨﻤﺎ ﻫﻮ ﻳﻜﺜﺮ ﻣﻦ ﺫﻛﺮ ﺃﻗﻮﺍﻝ ﺍﻟﺮﺟﺎﻝ ﻭﺭﲟﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻭﻻ ﺿﲑ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﺴﻨﺔ ﻟﻜﻦ ﺍﻷﻭﱃ ﺗﺄﺧﲑ ﺍﻟﺴﻨﺔ ﻋﻦ ﺍﻟﻜﺘﺎﺏ. ﻭﺻﻨﻒ ﺁﺧﺮ ﻳﻘﻀﻮﻥ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﻄﻮﺍﻝ ﺑﻌﺮﺽ ﺍﳌﺴﺮﺣﻴﺎﺕ ﻭﺍﻷﻧﺎﺷﻴﺪ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻷﻧﺪﻳﺔ ﻭﺍﳌﻨﺎﺳﺒﺎﺕ ﲝﺠﺔ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ!! ،ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﻌﻄﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﺸﺮ ﻣﻌﺸﺎﺭ ﻣﺎ ﺃﻧﻔﻘﻮﻩ ﻣﻦ ﺍﻟﻮﻗﺖ ﻓﻠﻴﺲ ﻟﻠﻘﺮﺁﻥ ﺇﻻ ﺩﻗﺎﺋﻖ ﻣﻌﺪﻭﺩﺍﺕ ﰲ ﺍﻻﻓﺘﺘﺎﺣﻴﺎﺕ. ﻭﻫﺬﺍ ﺧﻼﻑ ﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻭﺃﺯﻛﻰ ﺍﻟﺘﱪﻳﻜﺎﺕ. ﳎﺮﺩ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺮﺗﻴﻠﻪ ﺗﺆﺛﺮ ﰲ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﻮﻱ ﰲ ﺫ ﻟﻚ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ،ﻟﻜﻦ ﻧﻮﻋﻴﺔ ﺍﻟﺘﺄﺛﲑ ﲣﺘﻠﻒ ﺑﲔ ﻫﺆﻻﺀ ﻭ ﺃﻭﻟﺌﻚ. ﻓﺎﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺍﺳﺘﻤﻊ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻳﻨﻔﺮ ﻣﻨﻪ ﻭﻳﺸﻤﺌﺰ ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ -ﺳﺒﺤﺎﻧﻪ -ﻭﻫﻮ ﻋﻠﻴﻢ ﺑﺬﺍﺕ ﺍﻟﺼﺪﻭﺭ -ﻓﻘﺎﻝ: ))ﻭﻟﻘﺪ ﺻﺮﻓﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺬﻛﺮﻭﺍ ﻭﻣﺎ ﻳﺰﻳﺪﻫﻢ ﺇﻻ ﻧﻔﻮﺭﹰﺍ(( ] ﺍﻹﺳﺮﺍﺀ .[٤١:ﻭﻗﺎﻝ)) :ﻭﺇﺫﺍ ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﺟﻌﻠﻨﺎ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﺣﺠﺎﺑﺎ ﻣﺴﺘﻮﺭﺍ)(٤٥ﻭﺟﻌﻠﻨﺎ ﻋﻠﻰ ﻗﻠﻮﻬﺑﻢ ﺃﻛﻨﺔ ﺃﻥ ﻳﻔﻘﻬﻮﻩ ﻭﰲ ﺁﺫﺍﻬﻧﻢ ﻭﻗﺮﺍ ﻭﺇﺫﺍ ﺫﻛﺮﺕ ﺭﺑﻚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ﻭﻟﻮﺍ ﻋﻠﻰ ﺃﺩﺑﺎﺭﻫﻢ ﻧﻔﻮﺭﹰﺍ(( ]ﺍﻹﺳﺮﺍﺀ ،[٤٦ - ٤٥ :ﻭﻗﺎﻝ)) :ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺣﺪﻩ ﺍﴰﺄﺯﺕ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺬﻳﻦ ﻣﻦ ﺩﻭﻧﻪ ﺇﺫﺍ ﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥ(( ]ﺍﻟﺰﻣﺮ.[٤٥: ﺇﻥ ﺍﻟﻜﺎﻓﺮ ﻟﻴﺤﺲ ﻣﻦ ﺃﻋﻤﺎﻗﻪ ﺑﺘﺄﺛﲑ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻤﺎ ﻳﺴﻤﻌﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻈﻢ ﺍﻟﻌﺠﻴﺐ ،ﻟﻘﺪ ﺑﻠﻎ ﻣﻦ ﺷﺪﺓ ﺗﺄﺛﲑﻩ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺃﻬﻧﻢ ﻛﺎﻧﻮﺍ ﳜﺮﺟﻮﻥ ﰲ ﺟﻨﺢ ﺍﻟﻠﻴﻞ ﻳﺴﺘﻤﻌﻮﻥ ﺇﱃ ﺗﻼﻭﺓ ﺍﻟﺮﺳﻮﻝ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻜﺮﺍﻡ ﻭﻫﻢ ﻳﻘﺮﺃﻭﻥ ،ﺣﱴ ﺇﻬﻧﻢ ﺗﻮﺍﺻﻮﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺃﻻ ﻳﺴﺘﻤﻌﻮﺍ ﻟﻪ ﻭ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﺃﺻﻮﺍﻬﺗﻢ ﺑﺎﻟﻀﺠﻴﺞ ﺣﲔ ﺗﻼﻭﺗﻪ ﻓﻘﺎﻝ ﺗﻌﺎﱃ -ﻭﺍﺻﻔﹰﺎ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﻨﻬﻢ)) :ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻻ ﺗﺴﻤﻌﻮﺍ ﳍﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻐﻮﺍ ﻓﻴﻪ ﻟﻌﻠﻜﻢ ﺗﻐﻠﺒﻮﻥ((.ﻭﺍﻟﻜﻔﺮﺓ ﻣﻦ ﺍﳉﻦ ﺃﻳﻀﹰﺎ ﻳﻨﻔﺮﻭﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ" :ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ﻣﻘﺎﺑﺮ ﻭ ﺇﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺗﻘﺮﺃ ﺍﻟﺒﻘﺮﺓ ﻓﻴﻪ ﻻ ﻳﺪﺧﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ". ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٣٣ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﳜﺎﻑ ﻭﻋﻴﺪ ٢- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺇﻥ ﺗﺄﺛﲑ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻧﻔﻮﺱ ﺍﳌﺆﻣﻨﲔ ﻭﻗﻠﻮﻬﺑﻢ ﻓﺬﻟﻚ ﺑﺰﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﻭﺍﳋﺸﻮﻉ ﻭﺍﳋﺸﻴﺔ ﻭﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﷲ -ﻋﺰ ﻭﺟﻞ - .ﻗﺎﻝ -ﺗﻌﺎﱃ )) :-ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺯﺍﺩﻬﺗﻢ ﺇﳝﺎﻧﺎ ﻭﻋﻠﻰ ﺭﻬﺑﻢ ﻳﺘﻮﻛﻠﻮﻥ(( ]ﺍﻷﻧﻔﺎﻝ ،[٢ :ﻭﻗﺎﻝ)) :ﻭﺑﺸﺮ ﺍﳌﺨﺒﺘﲔ ،ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺍﻟﺼﺎﺑﺮﻳﻦ ﻋﻠﻰ ﻣﺎ ﺃﺻﺎﻬﺑﻢ ﻭﺍﳌﻘﻴﻤﻲ ﺍﻟﺼﻼﺓ ﻭﳑﺎ ﺭﺯﻗﻨﺎﻫﻢ ﻳﻨﻔﻘﻮﻥ(( ]ﺍﳊﺞ.[٣٥ : ﻭﻗﺎﻝ)) :ﻭﺇﺫﺍ ﲰﻌﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺗﺮﻯ ﺃﻋﻴﻨﻬﻢ ﺗﻔﻴﺾ ﻣﻦ ﺍﻟﺪﻣﻊ ﳑﺎ ﻋﺮﻓﻮﺍ ﻣﻦ ﺍﳊﻖ ﻳﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﺁﻣﻨﺎ ﻓﺎﻛﺘﺒﻨﺎ ﻣﻊ ﺍﻟﺸﺎﻫﺪﻳﻦ(( ] ﺍﳌﺎﺋﺪﺓ ،[٨٣:ﻭﻗﺎﻝ)) :ﺍﷲ ﻧﺰﻝ ﺃﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻛﺘﺎﺑﺎ ﻣﺘﺸﺎﻬﺑﺎ ﻣﺜﺎﱐ ﺗﻘﺸﻌﺮ ﻣﻨﻪ ﺟﻠﻮﺩ ﺍﻟﺬﻳﻦ ﳜﺸﻮﻥ ﺭﻬﺑﻢ ﰒ ﺗﻠﲔ ﺟﻠﻮﺩﻫﻢ ﻭﻗﻠﻮﻬﺑﻢ ﺇﱃ ﺫﻛﺮ ﺍﷲ ﺫﻟﻚ ﻫﺪﻯ ﺍﷲ ﻳﻬﺪﻱ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﻀﻠﻞ ﺍﷲ ﻓﻤﺎ ﻟﻪ ﻣﻦ ﻫﺎﺩ(( ]ﺍﻟﺰﻣﺮ ،[٢٣ :ﻭﻗﺎﻝ)) :ﻭﺇﺫﺍ ﻣﺎ ﺃﻧﺰﻟﺖ ﺳﻮﺭﺓ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺃﻳﻜﻢ ﺯﺍﺩﺗﻪ ﻫﺬﻩ ﺇﳝﺎﻧﹰﺎ ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﺰﺍﺩﻬﺗﻢ ﺇﳝﺎﻧﺎ
ﻭﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥ ،ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮﻬﺑﻢ ﻣﺮﺽ ﻓﺰﺍﺩﻬﺗﻢ ﺭﺟﺴﹰﺎ ﺇﱃ ﺭﺟﺴﻬﻢ ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻛﺎﻓﺮﻭﻥ(( ] ﺍﻟﺘﻮﺑﺔ- ١٢٤ : .[١٢٥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﻭﺟﻮﻩ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻱ ﺻﻨﻴﻌﻪ ﺑﺎﻟﻘﻠﻮﺏ ﻭﺗﺄﺛﲑﻩ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﺫﻫﺐ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻌﺮﻓﻪ ﺇﻻ ﺍﻟﻘﻠﻴﻞ ،ﻓﺈﻧﻚ ﻻ ﺗﺴﻤﻊ ﻛﻼﻣﹰﺎ ﻏﲑ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻈﻮﻣﹰﺎ ﻭﻻ ﻣﻨﺜﻮﺭﺍﹰ ﺇﺫﺍ ﻗﺮﻉ ﺍﻟﺴﻤﻊ ﺧﻠﺺ ﻟﻪ ﺇﱃ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﻠﺬﺓ ﻭﺍﳊﻼﻭﺓ ﰲ ﺣﺎﻝ ﻭﻣﻦ ﺍﻟﺮﻭﻋﺔ ﻭﺍﳌﻬﺎﺑﺔ ﰲ ﺃﺧﺮﻯ ﻣﺎ ﳜﻠﺺ ﻣﻨﻪ ﺇﻟﻴﻪ ،ﺗﺴﺘﺒﺸﺮ ﺑﻪ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻨﺸﺮﺡ ﻟﻪ ﺍﻟﺼﺪﻭﺭ ،ﺣﱴ ﺇﺫﺍ ﺃﺧﺬﺕ ﺣﻈﻬﺎ ﻣﻨﻪ ﻋﺎﺩﺕ ﻣﺮﺗﺎﻋﺔ ﻗﺪ ﻋﺮﺍﻫﺎ ﺍﻟﻮﺟﻴﺐ ﻭﺍﻟﻘﻠﻖ ﻭﺗﻐﺸﺎﻫﺎ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺮﻕ ،ﺗﻘﺸﻌﺮ ﻣﻨﻪ ﺍﳉﻠﻮﺩ ﻭﺗﻨﺰﻋﺞ ﻟﻪ ﺍﻟﻘﻠﻮﺏ ،ﳛﻮﻝ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﻣﻀﻤﺮﺍﻬﺗﺎ ﻭﻋﻘﺎﺋﺪﻫﺎ ﺍﻟﺮﺍﺳﺨﺔ ﻓﻴﻬﺎ ،ﻓﻜﻢ ﻣﻦ ﻋﺪﻭ ﻟﻠﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻌﺮﺏ ﻭﻓﺘﺎﻛﻬﺎ ﺃﻗﺒﻠﻮﺍ ﻳﺮﻳﺪﻭﻥ ﺍﻏﺘﻴﺎﻟﻪ ﻓﺴﻤﻌﻮﺍ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻢ ﻳﻠﺒﺜﻮﺍ ﺣﲔ ﻭﻗﻌﺖ ﰲ ﻣﺴﺎﻣﻌﻬﻢ ﺃﻥ ﻳﺘﺤﻮﻟﻮﺍ ﻋﻦ ﺭﺃﻳﻬﻢ ﺍﻷﻭﻝ ﻭ ﺃﻥ ﻳﺮﻛﻨﻮﺍ ﺇﱃ ﻣﺴﺎﳌﺘﻪ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻳﻨﻪ ﻭﺻﺎﺭﺕ ﻋﺪﺍﻭﻬﺗﻢ ﻣﻮﺍﻻﺓ ﻭﻛﻔﺮﻫﻢ ﺇﳝﺎﻧﺎ . ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٣٤ﻓﺬﻛﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﳜﺎﻑ ﻭﻋﻴﺪ ٣- ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺼﺔ ﺇﺳﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ:
ﺧﺮﺝ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻳﺮﻳﺪ ﻗﺘﻞ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﻓﻠﻘﻴﻪ ﻧﻌﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﺤﺎﻡ، ﻓﻘﺎﻝ :ﺃﻳﻦ ﺗﺮﻳﺪ ﻳﺎ ﻋﻤﺮ؟ ﻓﻘﺎﻝ :ﺃﺭﻳﺪ ﳏﻤﺪﹰﺍ ﻫﺬﺍ ﺍﻟﺼﺎﺑﺊ ﻓﺄﻗﺘﻠﻪ .ﻓﻘﺎﻝ ﻟﻪ ﻧﻌﻴﻢ :ﻟﻘﺪ ﻏﺮّﺗﻚ ﻧﻔﺴﻚ ﻳﺎ ﻋﻤﺮ .ﺃﻓ ﻼ ﺗﺮﺟﻊ ﺇﱃ ﺃﺧﺘﻚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﳋﻄﺎﺏ ﻭﺯﻭﺟﻬﺎ ،ﻓﻘﺪ ﻭﺍﷲ ﺃﺳﻠﻤﺎ ﻭﺍﺗﺒﻌﺎ ﳏﻤﺪﹰﺍ. ﻓﺮﺟﻊ ﺇﱃ ﺃﺧﺘﻪ ﻭﻫﻲ ﺗﻘﺮﺃ ﺳﻮﺭﺓ )ﻃﻪ( ﻓﻠﻤﺎ ﺃﺧﺬ ﺍﻟﺼﺤﻴﻔﺔ ﻣﻨﻬﺎ ﻭﻗﺮﺃ ﺻﺪﺭﹰﺍ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ﻗﺎﻝ :ﻣﺎ ﺃﺣﺴﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺃﻛﺮﻣﻪ ،ﻓﺬﻫﺐ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﻗﺎﻝ :ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺟﺌﺘﻚ ﻷﻭﻣﻦ ﺑﺎﷲ ﻭﺑﺮﺳﻮﻟﻪ ﻭﲟﺎ ﺟﺎﺀ ﻣﻦ ﻋﻨﺪ ﺍﷲ. ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﰲ ﺳﺒﺐ ﺇﺳﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺧﻼﺻﺘﻬﺎ :ﺃﻥ ﻋﻤﺮ ﺃﺭﺍﺩ ﺃﻥ ﻳﻄﻮﻑ ﺑﺎﻟﻜﻌﺒﺔ ،ﻓﺈﺫﺍ ﺭﺳﻮﻝ ﺍﷲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﺋﻢ ﻳﺼﻠﻲ ﻓﻘﺎﻝ ﻋﻤﺮ ﺣﲔ ﺭﺁﻩ ،ﻟﻮ ﺃﱐ ﺍﺳﺘﻤﻌﺖ ﶈﻤﺪ ﺍﻟﻠﻴﻠﺔ ﺣﱴ ﺃﲰﻊ ﻣﺎ ﻳﻘﻮﻝ ،ﻓﺠﺌﺖ ﻣﻦ ﻗﺒﻞ ﺍﳊﺠﺮ ﻓﺪﺧﻠﺖ ﲢﺖ ﺛﻴﺎﺏ ﺍﻟﻜﻌﺒﺔ ﻣﺎ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﺇﻻ ﺍﻟﺜﻴﺎﺏ ،ﻓﻠﻤﺎ ﲰﻌﺖ ﺍﻟﻘﺮﺁﻥ ﺭ ﻕّ ﻟﻪ ﻗﻠﱯ ﻓﺒﻜﻴﺖ ﻭﺩﺧﻠﲏ ﺍﻹﺳﻼﻡ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﺮﺃ ﺳﻮﺭﺓ )ﺍﳊﺂﻗﺔ(. ﻣﻮﻗﻒ ﺍﻟﻨﺠﺎﺷﻲ ﻭ ﺃﺳﺎﻗﻔﺘﻪ ﺣﲔ ﲰﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ: ﻃﻠﺐ ﺍﻟﻨﺠﺎﺷﻲ ﻣﻦ ﺟﻌﻔﺮ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﻥ ﻳﺴﻤﻌﻪ ﺷﻴﺌﹰﺎ ﳑﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻋﻦ ﺍﷲ ،ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﺻﺪﺭﹰﺍ ﻣﻦ )ﻛﻬﻴﻌﺺ( ﻓﺒﻜﻰ ﺍﻟﻨﺠﺎﺷﻲ ﺣﱴ ﺍﺧﻀﻠﺖ ﳊﻴﺘﻪ ﻭﺑﻜﺖ ﺃﺳﺎﻗﻔﺘﻪ ﺣﱴ ﺍﺧﻀﻠﺖ ﳊﺎﻫﻢ ﺣﲔ ﲰﻌﻮﺍ ﻣﺎ ﺗﻼ ﻋﻠﻴﻬﻢ ،ﰒ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺠﺎﺷﻲ :ﺇﻥ ﻫﺬﺍ ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻋﻴﺴﻰ ﻟﻴﺨﺮﺝ ﻣﻦ ﻣﺸﻜﺎﺓ ﻭﺍﺣﺪﺓ، ﺍﻧﻄﻠﻘﺎ ﻓﻼ ﻭﺍﷲ ﻻ ﺃﺳﻠﻤﻬﻢ ﺇﻟﻴﻜﻤﺎ ﻭﻻ ﻳُﻜﺎﺩﻭﻥ .ﻭﻛﺎﻧﺖ ﻗﺮﻳﺶ ﻗﺪ ﺃﺭﺳﻠﺖ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻤﺎ ﻟﻴﻘﻨﻌﺎ ﺍﻟﻨﺠﺎﺷﻲ ﺑﻄﺮﺩ ﻣﻬﺎﺟﺮﺓ ﺍﳊﺒﺸﺔ. ﻗﺮﺍﺀﺓ ﺍﻷﺻﻤﻌﻲ ﻋﻠﻰ ﺃﻋﺮﺍﰊ ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ:
ﻭﻋﻦ ﺍﻷﺻﻤﻌﻲ ﻗﺎﻝ :ﺃﻗﺒﻠﺖ ﻣﻦ ﺟﺎﻣﻊ ﺍﻟﺒﺼﺮﺓ ﻓﻄﻠﻊ ﺃﻋﺮﺍﰊ ﻋﻠﻰ ﻗﻌﻮﺩ ﻟﻪ ﻓﻘﺎﻝ :ﳑﻦ ﺍﻟﺮﺟﻞ؟ ﻗﻠﺖ :ﻣﻦ ﺑﲏ ﺃﺻﻤﻊ، ﻗﺎﻝ :ﻣﻦ ﺃﻳﻦ ﺃﻗﺒﻠﺖ؟ ﻗﻠﺖ :ﻣﻦ ﻣﻮﺿﻊ ﻳﺘﻠﻰ ﻓﻴﻪ ﻛﻼﻡ ﺍﻟﺮﲪﻦ ،ﻓﻘﺎﻝ :ﺍﺗﻞ ﻋﻠﻰّ ﻓﺘﻠﻮﺕ)) :ﻭﺍﻟﺬﺍﺭﻳﺎﺕ(( ﻓﻠﻤﺎ ﺑﻠﻐﺖ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ )) :-ﻭﰲ ﺍﻟﺴﻤﺎﺀ ﺭﺯﻗﻜﻢ(( ﻗﺎﻝ ﺣﺴﺒﻚ ،ﻓﻘﺎﻡ ﺇﱃ ﻧﺎﻗﺘﻪ ﻓﻨﺤﺮﻫﺎ ﻭﻭﺯﻋﻬﺎ ﻋﻠﻰ ﻣﻦ ﺃﻗﺒﻞ ﻭﺃﺩﺑﺮ ،ﻭﻋﻤﺪ ﺇﱃ ﺳﻴﻔﻪ ﻭﻗﻮﺳﻪ ﻓﻜﺴﺮﳘﺎ ﻭﻭﱃ ،ﻓﻠﻤﺎ ﺣﺠﺠﺖ ﻣﻊ ﺍﻟﺮﺷﻴﺪ ﻃﻔﻘﺖ ﺃﻃﻮﻑ ﻓﺈﺫﺍ ﺃﻧﺎ ﲟﻦ ﻳﻬﺘﻒ ﰊ ﺑﺼﻮﺕ ﺭﻗﻴﻖ ﻓﺎﻟﺘﻔﺖ ،ﻓﺈﺫﺍ ﺃﻧﺎ ﺑﺎﻷﻋﺮﺍﰊ ﻗﺪ ﳓﻞ ﻭﺍﺻﻔﺮ ﻓﺴﻠﹼﻢ ﻋﻠﻲّ ﻭﺍﺳﺘﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ ،ﻓﻠﻤﺎ ﺑﻠﻐﺖ ﺍﻵﻳﺔ ﺻﺎﺡ ،ﻭﻗﺎﻝ :ﻗﺪ ﻭﺟﺪﻧﺎ ﻣﺎ ﻭﻋﺪﻧﺎ ﺭﺑﻨﺎ ﺣﻘﺎﹰ ،ﰒ ﻗﺎﻝ :ﻭﻫﻞ ﻏﲑ ﻫﺬﺍ؟ ﻓﻘﺮﺃﺕ)) :ﻓﻮﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺇﻧﻪ ﳊﻖ ﻣﺜﻞ ﻣﺎ ﺃﻧﻜﻢ ﺗﻨﻄﻘﻮﻥ(( ﻓﺼﺎﺡ ﻭﻗﺎﻝ :ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺃﻏﻀﺐ ﺍﳉﻠﻴﻞ ﺣﱴ ﺣﻠﻒ ،ﱂ ﻳﺼﺪﻗﻮﻩ ﺑﻘﻮﻟﻪ ﺣﱴ ﺃﳉﺆﻭﻩ ﺇﱃ ﺍﻟﻴﻤﲔ ﻗﺎﺋﻠﻬﺎ ﺛﻼﺛﺎﹰ، ﻭﺧﺮﺟﺖ ﻣﻌﻬﺎ ﻧﻔﺴﻪ. ﻗﺼﺔ ﺗﻮﺑﺔ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ: ﻋﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﻣﻮﺳﻰ ﻗﺎﻝ :ﻛﺎﻥ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﺷﺎﻃﺮﹰﺍ ﻳﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺑﲔ ﺃﺑﻴﻮﺭﺩ ﻭﺳﺮﺧﺲ ﻭﻛﺎﻥ ﺳﺒﺐ ﺗﻮﺑﺘﻪ ﺃﻧﻪ ﻋﺸﻖ ﺟﺎﺭﻳ ﹰﺔ ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻳﺮﺗﻘﻲ ﺍﳉﺪﺭ ﺍﻥ ﺇﻟﻴﻬﺎ ﺇﺫ ﲰﻊ ﺗﺎﻟﻴﹰﺎ ﻳﺘﻠﻮ )) :ﺃﱂ ﻳﺄﻥ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻥ ﲣﺸﻊ ﻗﻠﻮﻬﺑﻢ ﻟﺬﻛﺮ ﺍﷲ(( ﻓﻠﻤﺎ ﲰﻌﻬﺎ ﻗﺎﻝ :ﺑﻠﻰ ﻳﺎ ﺭﺏ ﻗﺪ ﺁﻥ ﻓﺮﺟﻊ ،ﻓﺂﻭﺍﻩ ﺍﻟﻠﻴﻞ ﺇﱃ ﺧﺮﺑ ٍﺔ ﻓﺈﺫﺍ ﻬﺑﺎ ﺳﺎﺑﻠﺔ .ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ :ﻧﺮﺣﻞ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺣﱴ ﻼ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻳﻘﻄﻊ ﻋﻠﻴﻨﺎ. ﻧﺼﺒﺢ ﻓﺈﻥ ﻓﻀﻴ ﹰ ﻗﺎﻝ :ﻓﻔﻜﺮﺕ ،ﻭﻗﻠﺖ ﺃﻧﺎ ﺃﺳﻌﻰ ﺑﺎﻟﻠﻴﻞ ﰲ ﺍﳌﻌﺎﺻﻲ ،ﻭﻗﻮﻡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻫﺎﻫﻨﺎ ﳜﺎﻓﻮﱐ ،ﻭﻣﺎ ﺃﺭﻯ ﺍﷲ ﺳﺎﻗﲏ ﺇﻟﻴﻬﻢ ﺇﻻ ﻷﺭﺗﺪﻉ ،ﺍﻟﻠﻬﻢ ﺇﱐ ﻗﺪ ﺗﺒﺖ ﺇﻟﻴﻚ ﻭﺟﻌﻠﺖ ﺗﻮﺑﱵ ﳎﺎﻭﺭﺓ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﺗﺄﺛﲑ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﳉﻦ: ﻒ ﺁﺧﺮ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻠﻢ ﺗﺘﻤﺎﻟﻚ ﺍﳉﻦ ﻋﻨﺪﻣﺎ ﲰﻌﺘﻪ ﺃﻥ ﻗﺎﻟﺖ)) :ﺇﻧﺎ ﲰﻌﻨﺎ ﻟﻘﺪ ﲡﺎﻭﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺒﺸﺮ ﰲ ﺗﺄﺛﲑﻩ ﺇﱃ ﺻﻨ ٍ ﻗﺮﺁﻧﹰﺎ ﻋﺠﺒﺎﹰ ،ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﺮﺷﺪ ﻓﺂﻣﻨﺎ ﺑﻪ ﻭﻟﻦ ﻧﺸﺮﻙ ﺑﺮﺑﻨﺎ ﺃﺣﺪﺍ(( ]ﺍﳉﻦ.[٢ - ١ : ﻭﻗﺎﻝ -ﺗﻌﺎﱃ )) :-ﻭﺇﺫ ﺻﺮﻓﻨﺎ ﺇﻟﻴﻚ ﻧﻔﺮﺍ ﻣﻦ ﺍﳉﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻠﻤﺎ ﺣﻀﺮﻭﻩ ﻗﺎﻟﻮﺍ ﺃﻧﺼﺘﻮﺍ ﻓﻠﻤﺎ ﻗﻀﻲ ﻭﻟﻮﺍ ﺇﱃ ﻗﻮﻣﻬﻢ ﻣﻨﺬﺭﻳﻦ ،ﻗﺎﻟﻮﺍ ﻳﺎ ﻗﻮﻣﻨﺎ ﺇﻧﺎ ﲰﻌﻨﺎ ﻛﺘﺎﺑﺎ ﺃﻧﺰﻝ ﻣﻦ ﺑﻌﺪ ﻣﻮﺳﻰ ﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻳﻬﺪﻱ ﺇﱃ ﺍﳊﻖ ﻭﺇﱃ ﻃﺮﻳﻖ(( ] ﺍﻷﺣﻘﺎﻑ.[٣٠ - ٢٩ : ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺁﻧﻔﹰﺎ ﺃﻥ ﺍﳉﻦ ﻳﻨﻔﺮ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ،ﻭﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺗُﻘﺮﺃ ﻓﻴﻪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻻ ﻳﺪﺧﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٣٥ﻓﻠﻴﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﳑﺎ ﺧﻠﻖ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﻷﺭﺽ ﺃﻱ ﳑﺎ ﲢﻮﻳﻪ ﻭﺫﻟﻚ ﻗﻮﻟﻪ } :ﻣﻨﻬﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻭﻓﻴﻬﺎ ﻧﻌﻴﺪﻛﻢ ﻭﻣﻨﻬﺎ ﳔﺮﺟﻜﻢ ﺗﺎﺭﺓ ﺃﺧﺮﻯ { ﻃﻪ ، ٥٥/ﻓﺨﻠﻘﻪ ﻣﻦ ﺗﺮﺍﻬﺑﺎ ﻭ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺇﻥ ﻣﺜﻞ ﻋﻴﺴﻰ ﻋﻨﺪ ﺍﷲ ﻛﻤﺜﻞ ﺁﺩﻡ ﺧﻠﻘﻪ ﻣﻦ ﺗﺮﺍﺏ { ﺁﻝ ﻋﻤﺮﺍﻥ. ٥٩/ ﻭﰲ ﺫﻟﻚ ﺁﻳﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑﺓ . ﻼ ﻭﺃﺟﻞ ﰒ ﺟﺒﻠﺖ ﺗﺮﺑﺘﻬﺎ ﺑﺎﳌﺎﺀ ﻓﻜﺎﻧﺖ ﻃﻴﻨﹰﺎ ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺭﺏ ﺍﻟﻌﺎﳌﲔ } :ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻃﲔ ﰒ ﻗﻀﻰ ﺃﺟ ﹰ ﻣﺴﻤﻰ ﻋﻨﺪﻩ ﰒ ﺃﻧﺘﻢ ﲤﺘﺮﻭﻥ { ﺍﻷﻧﻌﺎﻡ. ٢/
ﻭﰲ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺃﻳﻀﹰﺎ . ﻭﻛﺎﻥ ﺍﻟﻄﲔ ﻻﺯﺑﹰﺎ -ﺃﻱ :ﻻﺻﻘﹰﺎ ،ﻭﻗﻴﻞ :ﻟﺰﺟﹰﺎ -ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺗﻌﺎﱃ } :ﺇﻧﺎ ﺧﻠﻘﻨﺎﻫﻢ ﻣﻦ ﻃﲔ ﻻﺯﺏ { ﺍﻟﺼﺎﻓﺎﺕ. ١١/ ﺻﻠﹸﺐَ ،ﻭﰲ ﺣﺪﻳﺚ ﻋﻠﻲّ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺩﺧَﻞ ﺑﺎﻟَﺒﻠﱠ ِﺔ ﺼ َﻖ ﻭ َ ﺏ :ﹶﻟ ِ ﲔ َﻳ ﹾﻠﺰُﺏُ ﻟﹸﺰُﻭﺑﹰﺎ ،ﻭ ﻟﺰُ َ ﺏ ﺍﻟﻄ ُ ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ :ﻭﹶﻟ ﹺﺰ َ ﺏ " .ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ " ﲔ ﻻﺯ ﹴ ﺖ ﻭﻟﺰﻣﺖْ .ﻭﻃﲔٌ ﻻﺯﺏٌ ﺃﹶﻱ ﻻﺯ ﻕٌ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻣﻦ ِﻃ ﹴ ﺖ ﺃﹶﻱ ﻟﹶﺼﻘ ْ ﺣﱴ ﹶﻟ َﺰَﺑ ْ . ٧٣٨/١ ﰒ ﺻﺎﺭ ﻫﺬﺍ ﺍﻟﻄﲔ ﺍﻟﻼﺯﺏ ﻣﻨﺘﻨﺎﹰ ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﰲ ﺫﻟﻚ } :ﻭﻟﻘﺪ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺻﻠﺼﺎﻝ ﻣﻦ ﲪﺈ ﻣﺴﻨﻮﻥ { ﺍﳊﺠﺮ. ٢٦/ ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ : ﳊﻤَﺄ ﹸﺓ ﺑﺴﻜﻮﻥ ﺍﳌﻴﻢ ﺍﻟﻄﲔ ﺍﻷﺳﻮﺩ " .ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ " ﺹ. ٦٤/ ﳊ َﻤﺄﹸ :ﺑﻔﺘﺤﺘﲔ ﻭﺍ ﹶ ﺍﹶ ﻭﻗﺎﻝ ﰲ " ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ " : ٦١/١ ﳊ َﻤﺄﹸ :ﺍﻟﻄﲔ ﺍﻷَﺳﻮﺩ ﺍﳌﹸﻨﱳ ؛ ﻭﰲ ﺍﻟﺘﻨﺰﻳﻞ } :ﻣﻦ َﺣ َﻤﹴﺈ ﻣﺴﻨﻮﻥ { . ﳊ ْﻤﹶﺄﺓﹸ ،ﻭﺍ ﹶ ﲪﺄ :ﺍ ﹶ ﻭﻗﺎﻝ ﰲ " ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ " ) : ( ٢٢٧ / ١٣ ﺴﻨُﻮ ٍﻥ { :ﻗﺎﻝ ﺃﹶﺑﻮ ﻋﻤﺮﻭ :ﺃﹶﻱ ﻣﺘﻐﲑ ﻣﻨﱳ؛ ﻭﻗﺎﻝ ﺃﹶﺑﻮ ﺍﳍﻴﺜﻢ ُ :ﺳﻦﱠ ﺍﳌﺎ ُﺀ ﺍﹶﳌﺴْﻨﻮﻥ :ﺍﳌﹸﻨْﺘِﻦ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻣِﻦ َﺣ َﻤﹴﺈ َﻣ ْ ﺴﻨُﻮﻥ ﺃﹶﻱ :ﺗﻐﻴﱠﺮ . ﻓﻬﻮ َﻣ ْ ﻭﺣﻴﺚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﲔ ﻛﺎﻥ ﳐﻠﻮﻃﹰﺎ ﺑﺎﻟﺮﻣﻞ :ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺼﻠﺼﺎﻝ . ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ : ﺼﻞﹸ ﺇﺫﺍ ﺟﻒ ،ﻓﺈﺫﺍ ﻃﹸﺒﺦ ﺑﺎﻟﻨﺎﺭ ﻓﻬﻮ ﺍﻟﻔﺨﺎﺭ " .ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ " ﺼﻠﹾ َ ﺍﻟﺼﱠﻠﹾﺼﺎ ﹸﻝ :ﺍﻟﻄﲔ ﺍﳊﺮ ﺧُﻠﻂ ﺑﺎﻟﺮﻣﻞ ﻓﺼﺎﺭ َﻳَﺘ َ ١٥٤/١ ﻭﻗﺎﻝ ﰲ " ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ " ) : ( ٣٨٢ / ١١ ﻼ، ﺻﻠِﻴ ﹰ ﺻﻞﱠ َ ﺼﻠﹾﺼُﻠﻪ ؛ ﻭﻛ ﱡﻞ ﻣﺎ َﺟﻒﱠ ﻣﻦ ﻃﲔ ﺃﹶﻭ ﹶﻓ ﺨﱠﺎﺭ ﻓﻘﺪ َ ﺠﻌَﻞ َﺧﺰَﻓﹰﺎ ُ ،ﺳﻤﱢﻲ ﺑﻪ ﹶﻟَﺘ َ ﻭﺍﻟﺼﱠﻠﹾﺼﺎ ﹸﻝ ﻣِﻦ ﺍﻟﻄﱢﲔ :ﻣﺎ ﱂ ُﻳ ْ ﳋ َﺰﻑُ ﺍﳉﺪﻳﺪ . ﺼﻮﱢﺕ ﻛﻤﺎ ﻳﺼﻮﱢﺕ ﺍ ﹶ ﺻ ﻼﱠﻝ ﻭﻣِﺼْﻼﻝﹲ ﺃﹶﻱ ُﻳ َ ﻭﻃِﲔٌ ِ ﰒ ﺷﺒﻪ ﺍﻟﺼﻠﺼﺎﻝ ﺑﺎﻟﻔﺨﺎﺭ ﻭﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺻﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ { ﺍﻟﺮﲪﻦ. ١٤/ ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﺼﺪﻗﻪ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ " :ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺧﻠﻖ ﺁﺩﻡ ﻣﻦ ﻗﺒﻀﺔ ﻗﺒﻀﻬﺎ ﻣﻦ ﲨﻴﻊ ﺍﻷﺭﺽ ﻓﺠﺎﺀ ﺑﻨﻮ ﺁﺩﻡ ﻋﻠﻰ ﻗﺪﺭ ﺍﻷﺭﺽ ﻓﺠﺎﺀ ﻣﻨﻬﻢ ﺍﻷﲪﺮ ﻭﺍﻷﺑﻴﺾ ﻭﺍﻷﺳﻮﺩ ﻭﺑﲔ ﺫﻟﻚ ﻭﺍﻟﺴﻬﻞ ﻭﺍﳊﺰﻥ ﻭﺍﳋﺒﻴﺚ ﻭﺍﻟﻄﻴﺐ " .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ( ٢٩٥٥ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) . ( ٤٦٩٣ ﻭﺍﳊﺪﻳﺚ :ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺴﻦ ﺻﺤﻴﺢ ،ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ) (٢٩/١٤ﻭﺍﳊﺎﻛﻢ ) (٢٨٨/٢ﻭﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺃﰊ ﺩﺍﻭﺩ .٣٩٢٦ ﻫﺬﺍ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻣﻦ ﺍﻷﺭﺽ -ﻣﻦ ﺗﺮﺍﻬﺑﺎ ، -ﰒ ﺟُﺒﻞ ﺑﺎﳌﺎﺀ ﻓﻜﺎﻥ ﻃﻴﻨﹰﺎ ﰒ ﺻﺎﺭ ﻃﻴﻨﺎﹰ ﺃﺳﻮﺩ ﻣﻨﺘﻨﺎﹰ ﻭﻛﻮﻥ ﺗﺮﺍﺑﻪ ﻣﻦ ﺍﻷﺭﺽ ﺍﻟﱵ ﺑﻌﻀﻬﺎ ﺭﻣﻞ ﳌﺎ ﺟﺒﻞ ﻛﺎﻥ ﺻﻠﺼﺎ ﹰﻻ ﻛﺎﻟﻔﺨﺎﺭ . ﻭﻟﺬﻟﻚ ﳌﺎ ﻭﺻﻒ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻛﻞ ﻣﺮﺓ ﻭﺻﻔﻪ ﺑﺄﺣﺪ ﺃﻃﻮﺍﺭﻩ ﺍﻟﱵ ﻣﺮﱠﺕ ﻬﺑﺎ ﻃﺮﻳﻘﺔ ﺧﻠﻘﻪ ﻭﺗﻜﻮﻳﻨﺔ ﻃﻴﻨﺘﻪ ﻓﻼ ﺗﻌﺎﺭﺽ ﰲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ .
ﰒ ﺃﺻﺒﺢ ﺃﺑﻨﺎﺀ ﺁﺩﻡ ﺑﻌﺪ ﺫﻟﻚ ﻳﺘﻜﺎﺛﺮﻭﻥ ﻭﺻﺎﺭ ﺧﻠﻘﻬﻢ ﻣﻦ ﺍﳌﺎﺀ ﻭﻫﻮ ﺍﳌﲏ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻫﻮ ﻣﻌﺮﻭﻑ . ﻭﻫﺬﺍ ﻳﺒﻴﻨﻪ ﺍﻟﻘﺮﺁﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻦ ﺍﳌﺎﺀ ﺑﺸﺮﹰﺍ ﻓﺠﻌﻠﻪ ﻧﺴﺒﺎ ﻭﺻﻬﺮﹰﺍ { ﺍﻟﻨﻮﺭ ، ٥٤/ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ : } ﰒ ﺟﻌﻞ ﻧﺴﻠﻪ ﻣﻦ ﺳﻼﻟﺔ ﻣﻦ ﻣﺎﺀ ﻣﻬﲔ { ﺍﻟﺴﺠﺪﺓ. ٨/ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ : ﳌﺎ ﺍﻗﺘﻀﻰ ﻛﻤﺎﻝ ﺍﻟﺮﺏ ﺗﻌﺎﱃ ﺟﻞ ﺟﻼﻟﻪ ﻭﻗﺪﺭﺗﻪ ﺍﻟﺘﺎﻣﺔ ﻭﻋﻠﻤﻪ ﺍﶈﻴﻂ ﻭﻣﺸﻴﺌﺘﻪ ﺍﻟﻨﺎﻓﺬﺓ ﻭﺣﻜﻤﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﺗﻨﻮﻳﻊ ﺧﻠﻘﻪ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﳌﺘﺒﺎﻳﻨﺔ ﻭﺇﻧﺸﺎﺀﻫﻢ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻟﺘﺒﺎﻳﻦ ﺍﻟﻌﻈﻴﻢ ﺑﻴﻨﻬﻢ ﰲ ﺍﳌﻮﺍﺩ ﻭﺍﻟﺼﻮﺭ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﳍﻴﺌﺎﺕ ﻭﺍﻷﺷﻜﺎﻝ ﻭ ﺍﻟﻄﺒﺎﺋﻊ ﻭﺍﻟﻘﻮﻯ ﺍﻗﺘﻀﺖ ﺣﻜﻤﺘﻪ ﺃﻥ ﺃﺧﺬ ﻣﻦ ﺍﻷﺭﺽ ﻗﺒﻀﺔ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﰒ ﺃﻟﻘﻰ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ﻓﺼﺎﺭﺕ ﻣﺜﻞ ﺍﳊﻤﺄ ﺍﳌﺴﻨﻮﻥ ﰒ ﺃﺭﺳﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺮﻳﺢ ﻓﺠﻔﻔﻬﺎ ﺣﱴ ﺻﺎﺭﺕ ﺻﻠﺼﺎﻻ ﻛﺎﻟﻔﺨﺎﺭ ﰒ ﻗﺪﺭ ﳍﺎ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳌﻨﺎﻓﺬ ﻭﺍﻷﻭﺻﺎﻝ ﻭﺍﻟﺮﻃﻮﺑﺎﺕ ﻭﺻﻮﺭﻫﺎ ﻓﺄﺑﺪﻉ ﰲ ﺗﺼﻮﻳﺮﻫﺎ ﻭﺃﻇﻬﺮﻫﺎ ﰲ ﺃﺣﺴﻦ ﺍﻷﺷﻜﺎﻝ ﻭﻓﺼﻠﻬﺎ ﺃﺣﺴﻦ ﺗﻔﺼﻴﻞ ﻣﻊ ﺍﺗﺼﺎﻝ ﺃﺟﺰﺍﺋﻬﺎ ﻭﻫﻴﺄ ﻛﻞ ﺟﺰﺀ ﻣﻨﻬﺎ ﳌﺎ ﻳﺮﺍﺩ ﻣﻨﻪ ﻭﻗﺪﱠﺭﻩ ﳌﺎ ﺧﻠﻖ ﻟﻪ ﻋﻦ ﺃﺑﻠﻎ ﺍﻟﻮﺟﻮﻩ ﻓﻔﺼﱠﻠﻬﺎ ﰲ ﺗﻮﺻﻴﻠﻬﺎ ﻭﺃﺑﺪﻉ ﰲ ﺗﺼﻮﻳﺮﻫﺎ ﻭﺗﺸﻜﻴﻠﻬﺎ … ﰒ ﺫﻛﺮ ﺗﻨﺎﺳﻞ ﺍﳋﻠﻖ ﺑﺎﳉﻤﺎﻉ ﻭﺇﻧﺰﺍﻝ ﺍﳌﲏ " . -ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺃﻗﺴﺎﻡ ﺍﻟﻘﺮﺁﻥ " ) ﺹ . ( ٢٠٤ﻭﺍﷲ ﺃﻋﻠﻢ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) (١٣٦ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :
ﻗﺎﻝ -ﺗﻌﺎﱃ } :-ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ { )ﺍﻟﺒﻘﺮﺓ(٤٢ :ﺍﻵﻳﺔ ﻭﺭﺩﺕ ﰲ ﺳﻴﺎﻕ ﺧﻄﺎﺏ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﻭﻫﻲ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻳﺎ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﱵ ﺍﻟﱵ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻜﻢ {)ﺍﻟﺒﻘﺮﺓ (٤٠: ﻭﺟﺎﺀﺕ ﺍﻵﻳﺔ ﺍﻧﺘﻘﺎ ﹰﻻ ﻣﻦ ﻏﺮﺽ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻀﻼﻝ ،ﰲ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﺃﻭﻝ ﻛﺎﻓﺮ ﺑﻪ { )ﺍﻟﺒﻘﺮﺓ(٤١ : ﺇﱃ ﻏﺮﺽ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻹﺿﻼﻝ ،ﰲ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ(. ﺲ( ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ؛ ﻳﻘﺎﻝ :ﹶﻟﺒَﺴﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﺃﻟﺒﺴﻪ :ﺇﺫﺍ ﺧﻠﻄﺖ ﻭﺍﻟﻠﱠﺒﺲ ﰲ ﺍﻟﻠﻐﺔ ،ﺑﻔﺘﺢ ﺍﻟﻼﻡ :ﺍﳋﻠﻂ؛ ﻭﻫﻮ ﻣﻦ ﺍﻟﻔﻌﻞ )ﹶﻟَﺒ َ ﺣﻘﻪ ﺑﺒﺎﻃﻠﻪ ،ﻭﻭﺍﺿﺤﻪ ﲟﺸﻜﻠﻪ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﻟﻠﺒﺴﻨﺎ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﻠﺒﺴﻮﻥ{)ﺍﻷﻧﻌﺎﻡ (٩ :ﻭﻳﻘﺎﻝ :ﰲ ﺍﻷﻣﺮ ﻟﹸﺒﺴﺔ ،ﺑﻀﻢ ﺍﻟﻼﻡ ،ﺃﻱ :ﺍﺷﺘﺒﺎﻩ. ﺲ( ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ :ﻫﻮ ﻟﺒﺲ ﺍﻟﺜﻮﺏ ﻭﳓﻮﻩ. ﻭﺍﻟﻠﱢﺒﺲ ،ﺑﻜﺴﺮ ﺍﻟﻼﻡ ،ﻣﻦ ﺍﻟﻔﻌﻞ )ﹶﻟﹺﺒ َ ﻭﺍﳊﻖ :ﺍﻷﻣﺮ ﺍﻟﺜﺎﺑﺖ؛ ﻣﻦ َﺣﻖﱠ ،ﺇﺫﺍ ﺛﺒﺖ ﻭﻭﺟﺐ ،ﻭﻫﻮ ﻣﺎ ﺗﻌﺘﺮﻑ ﺑﻪ ﺳﺎﺋﺮ ﺍﻟﻨﻔﻮﺱ ،ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺷﻬﻮﺍﻬﺗﺎ. ﻭﺍﻟﺒﺎﻃﻞ :ﺿﺪ ﺍﳊﻖ ،ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺰﺍﺋﻞ ﺍﻟﻀﺎﺋﻊ؛ ﻳﻘﺎﻝ :ﺑﻄﻞ ﺑُﻄﻼ ﻭﺑﻄﻼًﻧﺎ ،ﺇﺫﺍ ﺫﻫﺐ ﺿﻴﺎﻋًﺎ ﻭﺧﺴﺮًﺍ ،ﻭﺫﻫﺐ ﻣﺎﻟﻪ ﺑُﻄﻼﹰ ،ﺃﻱ :ﻫﺪﺭًﺍ. ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :-ﻗﻮﻟﻪ} :ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ { ﺃﻱ :ﻻ ﲣﻠﻄﻮﺍ ﺍﻟﺼﺪﻕ ﺑﺎﻟﻜﺬﺏ؛ ﻭﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﻗﺎﻝ} :ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ { ﻻ ﲣﻠﻄﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﺃﺩﻭﺍ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻌﺒﺎﺩ ﺍﷲ ﰲ ﺃﻣﺮ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ﻓﺘﺄﻭﻳﻞ ﺍﻵﻳﺔ ﺇﺫﹰﺍ :ﻭﻻ ﲣﻠﻄﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ -ﺃﻳﻬﺎ ﺍﻷﺣﺒﺎﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ -ﰲ ﺃﻣﺮ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،- ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺭﺑﻪ ،ﻭﺗﺰﻋﻤﻮﺍ ﺃﻧﻪ ﻣﺒﻌﻮﺙ ﺇﱃ ﺑﻌﺾ ﺃﺟﻨﺎﺱ ﺍﻷﻣﻢ ﺩﻭﻥ ﺑﻌﺾ ،ﺃﻭ ﺗﻨﺎﻓﻘﻮﺍ ﰲ ﺃﻣﺮﻩ ،ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﺃﻧﻪ ﻣﺒﻌﻮﺙ ﺇﱃ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ،ﲟﺎ ﻓﻴﻬﻢ ﺃﻧﺘﻢ ،ﻓﺘﺨﻠﻄﻮﺍ ﺑﺬﻟﻚ ﺍﻟﺼﺪﻕ ﺑﺎﻟﻜﺬﺏ ،ﻭﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﺗﻜﺘﻤﻮﺍ ﻣﺎ ﲡﺪﻭﻧﻪ ﰲ
ﻛﺘﺎﺑﻜﻢ ﻣﻦ ﻧﻌﺘﻪ ﻭﺻﻔﺘﻪ ،ﻭﺗﻌﺮﻓﻮﻥ ﺃﻥ ﻣﻦ ﻋﻬﺪﻱ ﺍﻟﺬﻱ ﺃﺧﺬﺕ ﻋﻠﻴﻜﻢ ﰲ ﻛﺘﺎﺑﻜﻢ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﲟﺎ ﺟﺎﺀ ﺑﻪ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ؛ ﻓﺎﳌﺮﺍﺩ ﺇﺫﹰﺍ :ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﺘﻢ ﺣﺠﺞ ﺍﷲ ،ﺍﻟﱵ ﺃﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺗﺒﻠﻴﻐﻬﺎ ،ﻭﹶﺃ َﺧ ﹶﺬ ﻋﻠﻴﻬﻢ ﺑﻴﺎﻬﻧﺎ. ﻭﻋﻠﻰ ﻫﺬﺍ ،ﻓﹶﻠ ْﺒﺲُ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﺗﺮﻭﻳﺞ ﺍﻟﺒﺎﻃﻞ ﻭﺇﻇﻬﺎﺭﻩ ﰲ ﺻﻮﺭﺓ ﺍﳊﻖ ،ﻭﻫﺬﺍ ﺍﻟﻠﱠﺒْﺲ ﻫﻮ ﺍﳌﺒﺘﺪﺃ ﰲ ﺍﻟﺘﻀﻠﻴﻞ ،ﻭﺇﻟﻴﻪ ﺍﻻﻧﺘﻬﺎﺀ ﰲ ﺍﻹﺿﻼﻝ؛ ﻓﺈﻥ ﺃﻛﺜﺮ ﺃﻧﻮﺍﻉ ﺍﻟﻀﻼﻝ ﺍﻟﺬﻱ ﺃﺩﺧﻞ ﰲ ﺍﻹﺳﻼﻡ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﻟﺒﺲ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ،ﻭﰲ ﺑﻌﺾ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﺧﲑ ﺷﺎﻫﺪ ﻋﻠﻰ ﺫﻟﻚ. ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ { ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ -ﺳﺒﺤﺎﻧﻪ } :-ﻭﻻ ﺗﻠﺒﺴﻮﺍ { ﻭﺍﳌﻌﲎ :ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﻠﻂ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻣﻘﺮﻭﻧًﺎ ﺑﻜﺘﻤﺎﻥ ﺍﳊﻖ؛ ﻭﻟﻚ ﺃﻳﻀًﺎ ﺃﻥ ﲡﻌﻠﻪ ﻣﻨﺼﻮﺑًﺎ ﺑﺄﻥ ﺍﳌﻀﻤﺮﺓ ﺑﻌﺪ ﺍﻟﻮﺍﻭ ،ﻭﺍﻟﺘﻘﺪﻳﺮ )ﻭﺃﻥ ﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ( ﻭﺍﳌﻌﲎ ﻋﻠﻴﻪ :ﻻ ﲣﻠﻄﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ،ﺣﺎﻝ ﻛﻮﻧﻜﻢ ﻛﺎﲤﲔ ﻟﻠﺤﻖ؛ ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﺘﻮﺟﻴﻬﲔ ﻓﺎﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳋﻠﻂ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﺇﺫ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﳎﺎﻟﻪ ﻭﻭﺟﻬﺘﻪ ،ﻓﻼ ﳎﺎﻝ ﻟﻠﻘﺼﺪ ﺇﻟﻴﻬﻤﺎ ،ﻭﻻ ﳎﺎﻝ ﻟﻠﺨﻠﻂ ﺑﻴﻨﻬﻤﺎ ،ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺍﻟﻔﺼﺎﻡ ﺑﻴﻨﻬﻤﺎ؛ ﻭﺍﻟﻨﻬﻲ ﺃﻳﻀًﺎ ﻋﻦ ﻛﺘﻤﺎﻥ ﺍﳊﻖ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻀﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﻳﻒ ﻭﻃﻤﺲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻬﺑﺎ ﻟﻠﻨﺎﺱ ﻛﺎﻓﺔ. ﻭﺗﻔﺎﺩﻳًﺎ ﳌﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺍﳋﻠﻂ ﻭﺍﻟﻜﺘﻤﺎﻥ، ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ { ﲨﻠﺔ ﺣﺎﻟﻴﺔ ،ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻛﻔﺮﻫﻢ ﻛﺎﻥ ﻛﻔﺮ ﻋﻨﺎﺩ ﻻ ﻛﻔﺮ ﺟﻬﻞ ،ﻭﺫﻟﻚ ﺃﻏﻠﻆ ﻟﻠﺬﻧﺐ ﻭﺃﻭﺟﺐ ﻟﻠﻌﻘﻮﺑﺔ؛ ﰒ ﺇﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻌﻠﻢ ﰲ ﺍﻵﻳﺔ ،ﻻ ﻳﻔﻴﺪ ﺟﻮﺍﺯ ﺍﻟﻠﱠﺒْﺲ ﻭﺍﻟﻜﺘﻤﺎﻥ ﻣﻊ ﺍﳉﻬﻞ؛ ﻷﻥ ﺍﳉﺎﻫﻞ ﻣﻄﺎﻟﺐ ﺑﺎﻟﺘﻌﻠﻢ ،ﻭﻣﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺟﻬﻠﻪ ،ﺇﺫ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻻ ﻳُ ﹾﻘﺪِﻡ ﻋﻠﻰ ﺷﻲﺀ ﺣﱴ ﻳﻌﻠﻢ ﲝﻜﻤﻪ ،ﺧﺎﺻﺔ ﺇﺫﺍ ﻼ ﻟﺬﻟﻚ ،ﺃﻣﺎ ﻼ ﻭﻣﺆﻫ ﹰ ﻛﺎﻥ ﺫﺍﻙ ﺍﻟﺸﻲﺀ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ،ﻓﺈﻥ ﺍﻟﺘﻜﻠﻢ ﻓﻴﻬﺎ ﻭﺍﻟﺘﺼﺪﻱ ﳍﺎ ﺇﳕﺎ ﺃﺫﻥ ﺍﷲ ﺑﻪ ﳌﻦ ﻛﺎﻥ ﺃﻫ ﹰ ﺍﳉﺎﻫﻞ ﻓﻠﻴﺲ ﻟﻪ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ ،ﻭﻟﻴﺲ ﻟﻪ ﻣﻦ ﺳﺒﻴﻞ ﺇﱃ ﺫﻟﻚ. ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻠﻬﻤﻨﺎ ﺭﺷﺪﻧﺎ ،ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺃﻣﺮﻧﺎ ،ﻭﺍﻹﺧﻼﺹ ﰲ ﻗﺼﺪﻧﺎ ،ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ،ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ.. ) ) ( ١٣٧ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ ( ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﻗﺎﻝ -ﺳﺒﺤﺎﻧﻪ } :-ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ ﻭﺗﻨﺴﻮﻥ ﺃﻧﻔﺴﻜﻢ ﻭﺃﻧﺘﻢ ﺗﺘﻠﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺃﻓﻼ ﺗﻌﻘﻠﻮﻥ { )ﺍﻟﺒﻘﺮﺓ(٤٤ : ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻴﺎﻕ ﺗﺬﻛﲑ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻨﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻭﺑﻴﺎﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮﻫﻢ؛ ﻭﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻵﻳﺔ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﻟﻴﻬﻮﺩ ،ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﻢ ،ﻭﺳﺎﺭ ﻋﻠﻰ َﺳَﻨﻨﹺﻬﻢ ،ﻋﻠﻰ ﻛﻤﺎﻝ ﺧﺴﺎﺭﻫﻢ ،ﻭﻣﺒﻠﻎ ﺳﻮﺀ ﺣﺎﳍﻢ، ﺍﻟﺬﻱ ﻭﺻﻠﻮﺍ ﺇﻟﻴﻪ؛ ﺇﺫ ﺻﺎﺭﻭﺍ ﻳﻘﻮﻣﻮﻥ ﺑﺎﻟﻮﻋﻆ ﻭﺍﻟﺘﻌﻠﻴﻢ ،ﻛﻤﺎ ﻳﻘﻮﻡ ﺍﻟﺼﺎﻧﻊ ﺑﺼﻨﺎﻋﺘﻪ ،ﻭﺍﻟﺘﺎﺟﺮ ﺑﺘﺠﺎﺭﺗﻪ ،ﻭﺍﻟﻌﺎﻣﻞ ﺑﻌﻤﻠﻪ، ﻻ ﻳﻘﺼﺪﻭﻥ ﺇﻻ ﺇﻳﻔﺎﺀ ﻭﻇﺎﺋﻔﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺣﻘﻬﺎ ،ﻟﻴﺴﺘﺤﻘﻮﺍ ﺑﺬﻟﻚ ﻣﺎ ُﻳ َﻌﻮﱠﺿﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﻣﺮﺍﺗﺐ ﻭﺭﻭﺍﺗﺐ؛ ﻓﻬﻢ ﻻ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺣﺎﻝ ﺃﻧﻔﺴﻬﻢ ﲡﺎﻩ ﺗﻠﻚ ﺍﻷﻭﺍﻣﺮ ﺍﻟﱵ ﻳﺄﻣﺮﻭﻥ ﻬﺑﺎ ﺍﻟﻨﺎﺱ. ﻭﺍﳌﺮﺍﺩ ﺑـ }ﺍﻟﻨﺎﺱ { ﰲ ﺍﻵﻳﺔ ،ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺃﻣﺔ ﺍﻟﻴﻬﻮﺩ؛ ﻭﺍﳌﻌﲎ :ﻛﻴﻒ ﺗﺄﻣﺮﻭﻥ ﺃﺗﺒﺎﻋﻜﻢ ﻭﻋﺎﻣﺘﻜﻢ ﺑﺎﻟﱪ ﻭﺗﻨﺴﻮﻥ ﺃﻧﻔﺴﻜﻢ؟ ﻓﻔﻴﻪ ﺗﻨﺪﻳﺪ ﲝﺎﻝ ﺃﺣﺒﺎﺭﻫﻢ ،ﺃﻭ ﺗﻌﺮﻳﺾ ﺑﺄﻬﻧﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻝ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﳊﻖ ،ﻓﻬﻢ ﻳﺄﻣﺮﻭﻥ ﺃﺗﺒﺎﻋﻬﻢ ﺑﺎﳌﻮﺍﻋﻆ ،ﻭﻻ ﻳﻄﻠﺒﻮﻥ ﳒﺎﺓ ﺃﻧﻔﺴﻬﻢ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ :ﺃﺗﻨﻬﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻜﻔﺮ ﲟﺎ ﻋﻨﺪﻛﻢ ﻣﻦ ﺍﻟﻨﺒﻮﺓ ،ﻭﺍﻟﻌﻬﺪﺓ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ،ﻭﺗﺘﺮﻛﻮﻥ ﺃﻧﻔﺴﻜﻢ ،ﻭﺃﻧﺘﻢ ﺗﻜﻔﺮﻭﻥ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﻬﺪﻱ ﺇﻟﻴﻜﻢ ﰲ ﺗﺼﺪﻳﻖ ﺭﺳﻮﱄ ،ﻭﺗﻨﻘﻀﻮﻥ ﻣﻴﺜﺎﻗﻲ ،ﻭﲡﺤﺪﻭﻥ ﻣﺎ ﺗﻌﻠﻤﻮﻥ ﻣﻦ ﻛﺘﺎﰊ.
ﻭ }ﺍﻟﱪ { ﺑﻜﺴﺮ ﺍﻟﺒﺎﺀ :ﺍﳋﲑ ﰲ ﺍﻷﻋﻤﺎﻝ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ؛ ﻭﻣﻦ ﺍﳌﺄﺛﻮﺭ ﻗﻮﳍﻢ :ﺍﻟﱪ ﺛﻼﺛﺔ ،ﺑﺮ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ، ﻭﺑﺮ ﰲ ﻣﺮﺍﻋﺎﺓ ﺍﻷﻗﺎﺭﺏ ،ﻭﺑﺮ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﻷﺟﺎﻧﺐ. ﰒ ﺇﻥ ﺍﻟﺘﻮﺑﻴﺦ ﰲ ﺍﻵ ﻳﺔ ﺑﺴﺒﺐ ﺗﺮﻙ ﻓﻌﻞ ﺍﻟﱪ ،ﻻ ﺑﺴﺒﺐ ﺍﻷﻣﺮ ﺑﺎﻟﱪ؛ ﻭﳍﺬﺍ ﺫﻡ ﺍﷲ -ﺗﻌﺎﱃ -ﰲ ﻛﺘﺎﺑﻪ ﻗﻮﻣًﺎ ﻛﺎﻧﻮﺍ ﻳﺄﻣﺮﻭﻥ ﺑﺄﻋﻤﺎﻝ ﺍﻟﱪ ،ﻭﻻ ﻳﻌﻤﻠﻮﻥ ﻬﺑﺎ ،ﻭﻭﺑﱠﺨﻬﻢ ﺑﻪ ﺗﻮﺑﻴﺨًﺎ ﻳﺘﻠﻰ ﺇﱃ ﻳﻮﻡ ﺍﻟﻨﺎﺱ ﻫﺬﺍ؛ ﺇﺫ ﺇﻥ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻟِﻢ ،ﻭﺍﻷﻭﱃ ﺑﺎﻟﻌﺎﻟِﻢ ﺃﻥ ﻳﻔﻌﻠﻪ ﻣﻊ ﻣﻦ ﺃﻣﺮﻫﻢ ﺑﻪ ،ﻭﻻ ﻳﺘﺨﻠﻒ ﻋﻨﻬﻢ ،ﻛﻤﺎ ﻗﺎﻝ ﺷﻌﻴﺐ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻟﻘﻮﻣﻪ: }ﻭﻣﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﺧﺎﻟﻔﻜﻢ ﺇﱃ ﻣﺎ ﺃﻬﻧﺎﻛﻢ ﻋﻨﻪ { )ﻫﻮﺩ (٨٨ :ﻓﻜ ﱞﻞ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻓﻌﻠﻪ ﻭﺍﺟﺐ ،ﻻ ﻳﺴﻘﻂ ﺃﺣﺪﳘﺎ ﺑﺘﺮﻙ ﺍﻵﺧﺮ ،ﻋﻠﻰ ﺃﺻﺢ ﻗﻮﱄ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ. ﻻ ﺗﻨﻪ ﻋﻦ ﺧﻠﻖ ﻭﺗﺄﰐ ﻣﺜﻠﻪ ﻋﺎﺭ ﻋﻠﻴﻚ ﺇﺫﺍ ﻓﻌﻠﺖ ﻋﻈﻴﻢ ﻓﺎﺑﺪﺃ ﺑﻨﻔﺴﻚ ﻓﺎﻬﻧﻬﺎ ﻋﻦ ﻏﻴﻬﺎ ﻓﺈﺫﺍ ﺍﻧﺘﻬﺖ ﻋﻨﻪ ﻓﺄﻧﺖ ﺣﻜﻴﻢ ﻓﻬﻨﺎﻙ ﻳﻘﺒﻞ ﺇﻥ ﻭﻋﻈﺖ ﻭﻳﻘﺘﺪﻯ ﺑﺎﻟﻘﻮﻝ ﻣﻨﻚ ﻭﻳﻨﻔﻊ ﺍﻟﺘﻌﻠﻴﻢ ﻭ )ﺍﻟﻨﺴﻴﺎﻥ( ﰲ ﻗﻮﻟﻪ -ﺟﻞ ﻭﻋﻼ } :-ﻭﺗﻨﺴﻮﻥ ﺃﻧﻔﺴﻜﻢ { ﻫﻮ ﺍﻟﺘﺮﻙ ،ﺃﻱ :ﺗﺘﺮﻛﻮﻥ ﺃﻧﻔﺴﻜﻢ ﺑﺈﻟﺰﺍﻣﻬﺎ ﻣﺎ ﺃﻣﺮﰎ ﺑﻪ ﻏﲑﻛﻢ؛ ﻭﺍﻟﻨﺴﻴﺎﻥ ) ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ( ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﻟﺘﺮﻙ ،ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ،ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻧﺴﻮﺍ ﺍﷲ ﻓﻨﺴﻴﻬﻢ { ) ﺍﻟﺘﻮﺑﺔ (٦٧ :ﻭﻗﻮﻟﻪ ﺃﻳﻀًﺎ} :ﻓﻠﻤﺎ ﻧﺴﻮﺍ ﻣﺎ ﺫﻛﺮﻭﺍ ﺑﻪ { ) ﺍﻷﻧﻌﺎﻡ (٤٤ :ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ؛ ﻭﻳﻜﻮﻥ ﺧﻼﻑ ﺍﻟﺬﻛﺮ ﻭﺍﳊﻔﻆ. ﻭﻗﻮﻟﻪ -ﺳﺒﺤﺎﻧﻪ } :-ﺃﻓﻼ ﺗﻌﻘﻠﻮﻥ { ﺍﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺍﻧﺘﻔﺎﺀ ﺗﻌﻘﱡﻠﻬﻢ ،ﻭﻫﻮ ﺍﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﺘﻮﺑﻴﺦ ،ﻧﺰﻟﻮﺍ ﻣﻨﺰﻟﺔ ﻣﻦ ﺍﻧﺘﻔﻰ ﺗﻌﻘﻠﻪ ،ﻓﺄﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ،ﺇﺫ ﺇﻥ ﻣﻦ ﻳﺴﺘﻤﺮ ﺑﻪ ﺍﻟﺘﻐﻔﻞ ﻋﻦ ﻧﻔﺴﻪ ،ﻭﺇﳘﺎﻝ ﺍﻟﺘﻔﻜﺮ ﰲ ﺻﻼﺣﻬﺎ ،ﻣﻊ ﻣﺼﺎﺣﺒﺔ ﺷﻴﺌﲔ ﻳﺬﻛﱢﺮﺍﻧﻪ ،ﻗﺎﺭﺏ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻔﻴًﺎ ﻋﻨﻪ ﺍﻟﺘﻌﻘﻞ ،ﻭﻛﻮﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻣﺮًﺍ ﻗﺒﻴ ﺤًﺎ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﻋﺎﻗﻞ. ﻭﺍﳌﻘﺼﻮﺩ ﺍﻷﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﺗﻨﺒﻴﻪ ﺍﳌﺆﻣﻨﲔ ﻋﺎﻣﺔ ،ﻭﺍﻟﺪﻋﺎﺓ ﻣﻨﻬﻢ ﺧﺎﺻﺔ ،ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻮﺍﻓﻖ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﲔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﳍﻢ ﰲ ﻭﺍﺩ ﻭﻓﻌﻠﻬﻢ ﰲ ﻭﺍﺩ ﺁﺧﺮ؛ ﻓﺈﻥ ﺧﲑ ﺍﻟﻌﻠﻢ ﻣﺎ ﺻﺪﱠﻗﻪ ﺍﻟﻌﻤﻞ ،ﻭﺍﻻﻗﺘﺪﺍﺀ
ﺑﺎﻷﻓﻌﺎﻝ ﺃﺑﻠﻎ ﻣﻦ ﺍﻹﻗﺘﺪﺍﺀ ﺑﺎﻷﻗﻮﺍﻝ؛ ﻭﺇﻥ ﻣَﻦ ﹶﺃ َﻣ َﺮ ﲞﲑ ﻓﻠﻴﻜﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﺴﺎﺭﻋﺔ؛ ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃ ﻧﻪ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) -ﻛﺎﻥ ﺧﻠﻘﻪ ﺍﻟﻘﺮﺁﻥ( ﺃﻱ :ﺇﻥ ﺳﻠﻮﻛﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻛﺎﻧﺖ ﻋﻠﻰ َﻭ ﹾﻓ ﹺﻖ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻣﺮ ﺑﻪ؛ ﺇﺫ ﺇﻥ ﺍﻟﻌﻤﻞ ﲦﺮﺓ ﺍﻟﻌﻠﻢ ،ﻭﻻ ﺧﲑ ﺑﻌﻠﻢ ﻣﻦ ﻏﲑ ﻋﻤﻞ. ﻭﺃﺧﲑًﺍ :ﳔﺘﻢ ﻗﻮﻟﻨﺎ ﺣﻮﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﺑﻘﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ :ﺇﱐ ﻷﻛﺮﻩ ﺍﻟﻘﺼﺺ ﻟﺜﻼﺙ ﺁﻳﺎﺕ ،ﻗﻮ ﻟﻪ -ﺗﻌﺎﱃ :- }ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ { ﻭﻗﻮﻟﻪِ} :ﻟ َﻢ ﺗﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﺗﻔﻌﻠﻮﻥ { )ﺍﻟﺼﻒ (٢ :ﻭﻗﻮﻟﻪ} :ﻭﻣﺎ ﺃﺭﻳﺪ ﺃﻥ ﺃﺧﺎﻟﻔﻜﻢ ﺇﱃ ﻣﺎ ﺃﻬﻧﺎﻛﻢ ﻋﻨﻪ { )ﻫﻮﺩ (٨٨ :ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ }ﻭﻣﺎ ﺗﻮﻓﻴﻘﻲ ﺇﻻ ﺑﺎﷲ ﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ ﻭﺇﻟﻴﻪ ﺃﻧﻴﺐ { )ﻫﻮﺩ (٨٨ :ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ. ) ( ١٣٨ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺍﻟﺪﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ
ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺩﻋﻮﺓ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻭﺭﺩﺕ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ،ﳔﺘﺎﺭ ﻣﻨﻬﺎ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﺇﺫﺍ ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ ﻋﲏ ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ { )ﺍﻟﺒﻘﺮﺓ (١٨٦ :ﻭﻗﻮﻟﻪ -ﺳﺒﺤﺎﻧﻪ } :-ﺍﺩﻋﻮﺍ ﺭﺑﻜﻢ ﺗﻀﺮﻋًﺎ ﻭﺧﻔﻴﺔ { )ﺍﻷﻋﺮﺍﻑ (٥٥ :ﻭﻗﻮﻟﻪ -ﺟﻼ ﻭﻋﻼ } :-ﻭﻗﺎﻝ ﺭﺑﻜﻢ ﺍﺩﻋﻮﱐ ﺃﺳﺘﺠﺐ ﻟﻜﻢ { )ﻏﺎﻓﺮ (٦٠ :ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﺪﻋﺎﺀ. ﻭﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺟﻬﺔ ﺍﻟﻠﻐﺔ ﻳﻄﻠﻖ ﻋﻠﻰ ﺳﺆﺍﻝ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﷲ ﺣﺎﺟﺘﻪ ،ﻭﻳﻄﻠﻖ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﻉ ﻋﻠﻰ ﻣﻌﺎﻥ ﻋﺪﺓ ،ﻣﻨﻬﺎ ﺍﻟﻌﺒﺎﺩﺓ، ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﹸﺴﺮ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﻗﺎﻝ ﺭﺑﻜﻢ ﺍﺩﻋﻮﱐ ﺃﺳﺘﺠﺐ ﻟﻜﻢ { ﺃﻱ :ﺍﻋﺒﺪﻭﱐ ﻭﺃﺧﻠﺼﻮﺍ ﱄ ﺍﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻣﻦ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﱐ؛ ﻭﻋﻦ ﺛﺎﺑﺖ ،ﻗﺎﻝ :ﻗﻠﺖ ﻷﻧﺲ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :-ﻳﺎ ﺃﺑﺎ ﲪﺰﺓ ﺃﺑﻠﻐﻚ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻧﺼﻒ ﺍﻟﻌﺒﺎﺩﺓ؟ ﻗﺎﻝ :ﻻ ،ﺑﻞ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻠﻬﺎ. ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ،ﻓﺈﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻳﻀًﺎ ﻫﻲ ﺍﻟﺪﻋﺎﺀ ،ﺇﺫ ﻻ ﲣﻠﻮ ﻋﺒﺎﺩﺓ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ،ﻭﻟﻜﻦ ﻣﺎ ﻧﺮﻳﺪ ﺇﺩﺍﺭﺓ ﺍﳊﺪﻳﺚ ﺣﻮﻟﻪ ﻫﻨﺎ ،ﻫﻮ ﺃﳘﻴﺔ ﺍﻟﺪﻋﺎﺀ ﲟﻌﻨﺎﻩ ﺍﻷﺻﻠﻲ ﻭﺍﻟﻠﻐﻮﻱ ،ﻭﻧﻘﺼﺪ ﺑﺬﻟﻚ ﺗﻮﺟﻪ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﷲ -ﺗﻌﺎﱃ ﻃﻠﺒًﺎ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ ﻭﻛﺸﻒ ﺍﻟﻜﺮﺑﺎﺕ ،ﻭﻫﻮ ﺃﻣﺮ ﻳﻜﺎﺩ ﻳﻐﻔﻞ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻣﻊ ﻧﺪﺏ ﺍﻟﺸﺮﻉ ﺇﻟﻴﻪ ،ﻭﺷﺪﺓﺍﺣﺘﻴﺎﺟﻬﻢ ﺇﻟﻴﻪ. ﻓﻤﻦ ﻓﻀﻞ ﺍﷲ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ -ﻭﻛﺮﻣﻪ ﺃﻥ ﻧﺪﺏ ﻋﺒﺎﺩﻩ ﺇﱃ ﺩﻋﺎﺋﻪ ،ﻭﺗﻜﻔﻞ ﳍﻢ ﺑﺎﻹﺟﺎﺑﺔ؛ ﻓﻔﻲ ﺍﳊﺪﻳﺚ ) :ﻳﻘﻮﻝ ﺍﷲ - ﺗﻌﺎﱃ } :-ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ﻭﺃﻧﺎ ﻣﻌﻪ ﺇﺫﺍ ﺩﻋﺎﱐ { ]ﺭﻭﺍﻩ ﻣﺴﻠﻢ[ .ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ} :ﺇﻥ ﺍﷲ -ﺗﻌﺎﱃ -ﻟﻴﺴﺘﺤﻲ ﺃﻥ ﻳﺒﺴﻂ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻪ ﻳﺪﻳﻪ ﻳﺴﺄﻟﻪ ﻓﻴﻬﻤﺎ ﺧﲑﹰﺍ ﻓﲑﺩﳘﺎ ﺧﺎﺋﺒﺘﲔ { ]ﺭﻭﺍﻩ ﺃﲪﺪ[. ﻭﻳﻼﺣﻆ ﺃﻥ ﻃﻠﺐ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﺟﺎﺀ ﻣﻘﺮﻭﻧًﺎ ﻭﻣﺮﺗﺒًﺎ ﻋﻠﻴﻪ ﺍﻹﺟﺎﺑﺔ؛ ﻓﺎﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻋﻼﻗﺔ ﺍﻟﺴﺒﺐ ﺑﺎﳌﺴﺒﱠﺐ ،ﻭﺍﻟﺸﺮﻁ ﺑﺎﳌﺸﺮﻭﻁ ،ﻭﺍﻟﻌﻠﺔ ﺑﺎﳌﻌﻠﻮﻝ ،ﻓﻠﻴﺲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺇﻻ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ -ﺑﻌﺪ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ - ﻭﻃﻠﺐ ﺍﻟﻌﻮﻥ ﻣﻨﻪ ﰲ ﻛﻞ ﻋﺴﺮ ﻭﻳﺴﺮ ،ﻭﰲ ﺍﳌﻨﺸﻂ ﻭﺍﳌﻜﺮﻩ ،ﻭﻭﻗﺖ ﺍﻟﻔﺮﺝ ﻭﻭﻗﺖ ﺍﻟﻜﺮﺏ؛ ﻓﻔﻲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) :-ﻣﺎ ﻣﻦ ﻣﺴﻠﻢ ﻳﺪﻋﻮ ﺑﺪﻋﻮﺓ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﰒ ﻭﻻ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ﺇﻻ ﺃﻋﻄﺎﻩ ﺍﷲ ﻬﺑﺎ ﺇﺣﺪﻯ ﺛﻼﺙ؛ ﺇﻣﺎ ﺃﻥ ﻳﻌﺠﻞ ﻟﻪ ﺩﻋﻮﺗﻪ ،ﻭﺇﻣﺎ ﺇﻥ ﻳﺪﺧﺮ ﻟﻪ ،ﻭﺇﻣﺎ ﺇﻥ ﻳﻜﻒ ﻋﻨﻪ ﻣﻦ ﺍﻟﺴﻮﺀ ﲟﺜﻠﻬﺎ .ﻗﺎﻟﻮﺍ :ﺇﺫﻥ ﻧﻜﺜﺮ؟ ﻗﺎﻝ :ﺍﷲ ﺃﻛﺜﺮ( ]ﺭﻭﺍﻩ ﺃﲪﺪ[. ﻭﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ) :ﻳﺴﺘﺠﺎﺏ ﻷﺣﺪﻛﻢ ﻣﺎ ﱂ ﻳﻌﺠﻞ، ﻳﻘﻮﻝ :ﺩﻋﻮﺕ ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﱄ( ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ[. ﻗﺎﻝ ﺍﻟﺴﺪﻱ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﺇﺫﺍ ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ ﻋﲏ ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻉ { ﻟﻴﺲ ﻣﻦ ﻋﺒﺪ ﻣﺆﻣﻦ ﻳﺪﻋﻮ ﺍﷲ ﺇﻻ ﺍﺳﺘﺠﺎﺏ ﻟﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺑﻪ ﻫﻮ ﻟﻪ ﺭﺯﻕ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺭﺯﻗﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺫﺧﺮﻩ ﻟﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺩﻓﻊ ﻋﻨﻪ ﺑﻪ ﻣﻜﺮﻭﻫﺎ. ﻭﺍﻟﺬﻱ ﳔﺮﺝ ﺑﻪ ﳑﺎ ﺗﻘﺪﻡ ،ﺃﻥ ﺃﻣﺮ ﺍﻟﺪﻋﺎﺀ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ُﻳ ﹶﻘﻠﱢﻞ ﻣﻦ ﺷﺄﻧﻪ ،ﻭﻻ ﺃﻥ ﳛﺮﻡ ﺍﳌﺴﻠﻢ ﻧﻔﺴﻪ ﻣﻦ ﻫﺬﺍ ﺍﳋﲑ ﺍﻟﺬﻱ ﺃﻛﺮﻣﻪ ﺍﷲ ﺑﻪ ،ﻭﺍﳌﺴﻠﻢ ﺣﺮﻳﺺ ﻋﻠﻰ ﺍﳋﲑ ،ﺃﻭﱂ ﻳﻘﻞ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) :-ﻭﺍﺣﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ( ﻭﺗﺄﻣﻞ ﰲ ﻗﻮﻟﻪ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ) :-ﺍﺣﺮﺹ( ﻟﻴﺘﺒﲔ ﻟﻚ ﻗﻴﻤﺔ ﻫﺬﺍ ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ .ﻭﻻ ﺷﻚ ﻓﺈﻥ ﺍﻟﻨﻔﻊ ﻛﻞ ﺍﻟﻨﻔﻊ ﰲ ﺍﻟﺪﻋﺎﺀ ،ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﺍﺳﺘﻮﰱ ﺃﺳﺒﺎﺑﻪ؛ ﻭﻟﻌﻞ ﻓﻴﻤﺎ ﺧُﺘﻤﺖ ﻓﻴﻪ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ} :ﻟﻌﻠﻬﻢ ﻳﺮﺷﺪﻭﻥ { ﻣﺎ ﻳﺆﻛﺪ ﻫﺬﺍ ﺍﳌﻌﲎ؛ ﻛﻤﺎ ﺃﻥﱠ ﻓﻴﻤﺎ ﺧُﺘﻤﺖ ﺑﻪ ﺁﻳﺔ ﻏﺎﻓﺮ } :ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻜﱪﻭﻥ ﻋﻦ ﻋﺒﺎﺩﰐ ﺳﻴﺪﺧﻠﻮﻥ ﺟﻬﻨﻢ ﺩﺍﺧﺮﻳﻦ { ﻣﺎ
ﻳﺸﺪ ﻣﻦ ﺃﺯﺭ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﻟﻠﻬﻢ ﻭﻓﻘﻨﺎ ﻟﻜﻞ ﺧﲑ ،ﻭﺍﻓﺘﺢ ﻟﻨﺎ ﺃﺑﻮﺍﺏ ﺍﻟﺪﻋﺎﺀ ﺇﻟﻴﻚ ،ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- ) ( ١٣٩ﻭﺍﷲ ﻓﻀﻞ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﺍﻟﺮﺯﻕ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ : ﺃﺧﱪ -ﺳﺒﺤﺎﻧﻪ -ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﰲ ﻏﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ،ﻋﻦ ﺳُﻨﱠﺔ ﺃﻗﺎﻡ ﺍﷲ ﻋﻠﻴﻬﺎ ﺍﳊﻴﺎﺓ ،ﻭﻓﻄﺮ ٍﺓ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ؛ ﺳُﻨﱠﺔ ﻣﺎﺿﻴﺔ ﲟﻀﺎﺀ ﺍﳊﻴﺎﺓ ،ﻻ ﺗﺘﺒﺪﻝ ﻭﻻ ﺗﺘﻐﲑ؛ ﺇﻬﻧﺎ ﺳُﻨﱠﺔ ﺍﻟﺘﻔﺎﺿﻞ ﻭﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﻟﺮﺯﻕ ،ﻭﺃﺳﺒﺎﺏ ﺍﳊﻴﺎﺓ ﺍﻷﺧﺮﻯ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ. ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺁﻳﺎﺕ ﺃﹸﺧﺮ ﻗﺪ ﺃﺧﱪﺕ ﻭﺃﺛﺒﺘﺖ ﺃﻥ ﺍﻟﺮﺯﻕ ﺑﻴﺪ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﻭﻣﻦ ﺍﷲ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺪ ﺟﺎﺀﺕ ﻟﺘﻘﺮﺭ ﺃﻣﺮًﺍ ﺁﺧﺮ ،ﺇﻧﻪ ﺃﻣﺮ ﺍﻟﺘﻔﺎﻭﺕ ﻭﺍﻟﺘﻔﺎﺿﻞ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ،ﻷﻣﺮ ﻳﺮﻳﺪﻩ ﺍﷲ ،ﻗﺪ ﻳﻜﻮ ﻥ ﺍﺑﺘﻼﺀ ﻭﺍﺧﺘﺒﺎﺭًﺍ ﻭﻗﺪ ﻳﻜﻮﻥ ﻏﲑ ﺫﻟﻚ؛ ﻓﻘﺪ ﲡﺪ ﺃﻋﻘﻞ ﺍﻟﻨﺎﺱ ﻭﺃﺟﻮﺩﻫﻢ ﺭﺃﻳًﺎ ﻭﺣﻜﻤﺔ ﻣﻘﺘﱠﺮًﺍ ﻋﻠﻴﻪ ﰲ ﺍﻟﺮﺯﻕ ،ﻭﺑﺎﳌﻘﺎﺑﻞ ﲡﺪ ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﻭﺃﻗﻠﻬﻢ ﺗﺪﺑﲑًﺍ ﻣﻮﺳﻌًﺎ ﻋﻠﻴﻪ ﰲ ﺍﻟﺮﺯﻕ؛ ﻭﻛﻼ ﺍﻟﺮﺟﻠﲔ ﻗﺪ ﺣﺼﻞ ﻟﻪ ﻣﺎ ﺣﺼﻞ ﻗﻬﺮًﺍ ﻋﻠﻴﻪ ،ﻓﺎﳌﻘﺘﱠﺮ ﻋﻠﻴﻪ ﻻ ﻳﺪﺭﻱ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻘﺘﲑ ﰲ ﺭﺯﻗﻪ، ﻭﺍﳌﻮﺳﱠﻊ ﻋﻠﻴﻪ ﻻ ﻳﺪﺭﻱ ﺃﺳﺒﺎﺏ ﺍﻟﺘﻴﺴﲑ ،ﺫﻟﻚ ﻷﻥ ﺍﻷﺳﺒﺎﺏ ﻛﺜﲑﺓ ﻭﻣﺘﺮﺍﺑﻄﺔ ﻭﻣﺘﻮﻏﱢﻠﺔ ﰲ ﺍﳋﻔﺎﺀ ،ﺣﱴ ﻳُﻈﻦ ﺃﻥ ﺃﺳﺒﺎﺏ ﺍﻷﻣﺮﻳﻦ ﻣﻔﻘﻮﺩﺓ ﻭﻣﺎ ﻫﻲ ﻛﺬﻟﻚ ،ﻭﻟﻜﻨﻬﺎ ﻏﲑ ﳏﺎﻁ ﻬﺑﺎ. ﻛﺘﺐ ﻋﻤﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺭﺳﺎﻟﺔ ﺇﱃ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ،ﻳﻘﻮﻝ ﻟﻪ ﻓﻴﻬﺎ :ﻭﺍﻗﻨﻊ ﺑﺮﺯﻗﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺍﻟﺮﲪﻦ ﻓﻀﱠﻞ ﺑﻌﺾ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﺍﻟﺮﺯﻕ ،ﺑﻼﺀ ﻳﺒﺘﻠﻲ ﺑﻪ ﻛ ﻼﹰ ،ﻓﻴﺒﺘﻠﻲ ﻣﻦ ﺑﺴﻂ ﻟﻪ ،ﻛﻴﻒ ﺷﻜﺮﻩ ﷲ ﻭﺃﺩﺍﺅﻩ ﺍﳊﻖ ﺍﻟﺬﻱ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺭﺯﻗﻪ ﻭﺧﻮﻟﻪ ،ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ. ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﻋﻨﺪ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ " :ﻓﺠﻌﻠﻜﻢ ﻣﺘﻔﺎﻭﺗﲔ ﻓﻴﻪ -ﺃﻱ ﺍﻟﺮﺯﻕ -ﻓﻮﺳﱠﻊ ﻋﻠﻰ ﺑﻌﺾ ﻋﺒﺎﺩﻩ ،ﺣﱴ ﺟﻌﻞ ﻟﻪ ﻣﻦ ﺍﻟﺮﺯﻕ ﻣﺎ ﻳﻜﻔﻲ ﺃﻟﻮﻓﹰﺎ ﻣﺆﻟﱠﻔﺔ ﻣﻦ ﺑﲏ ﺁﺩﻡ ،ﻭﺿﻴﱠﻘﻪ ﻋﻠﻰ ﺑﻌﺾ ﻋﺒﺎﺩﻩ ﺣﱴ ﺻﺎﺭ ﻻ ﳚﺪ ﺍﻟﻘﻮﺕ ﺇﻻ ﺑﺴﺆﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺘﻜﻔﻒ ﳍﻢ ،ﻭﺫﻟﻚ ﳊﻜﻤﺔ ﺑﺎﻟﻐﺔ ﺗﻘﺼﺮ ﻋﻘﻮﻝ ﺍﻟﻌﺒﺎﺩ ﻋﻦ ﺗﻌﻘﻠﻬﺎ ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺃﺳﺒﺎﻬﺑﺎ؛ ﻭﻛﻤﺎ ﺟﻌﻞ ﺍﻟﺘﻔﺎﻭﺕ ﺑﲔ ﻋﺒﺎﺩﻩ ﰲ ﺍﳌﺎﻝ ،ﺟﻌﻠﻪ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻬﻢ ،ﻭﻗﻮﺓ ﺍﻟﺒﺪﻥ ﻭﺿﻌﻔﻪ ،ﻭﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ،ﻭﺍﻟﺼﺤﺔ ﻭﺍﻟﺴﻘﻢ، ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻮﺍﻝ". ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤﻌﲎ ﺍﻵﻳﺔ :ﺃﻥ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﻻ ﻏﲑﻩ -ﺑﻴﺪﻩ ﺭﺯﻕ ﻋﺒﺎﺩﻩ ،ﻭﺇﻟﻴﻪ ﻳﺮﺟﻊ ﺍﻷﻣﺮ ﰲ ﺗﻔﻀﻴﻞ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺑﻌﺾ ،ﻭﻻ ﻳﺴﻊ ﺍﻟﻌﺒﺪ ﺇﻻ ﺍﻹﻗﺮﺍﺭ ﺑﺬﻟﻚ ،ﻭﺍﻟﺘﺴﻠﻴﻢ ﳌﺎ ﻗﺪﺭﻩ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ،ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻌﲏ ﺫﻟﻚ ﻋﺪﻡ ﺍﻟﺴﻌﻲ ﻭﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ،ﻓﻬﺬﺍ ﻏﲑ ﻣﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﻭﻻ ﻳُﻔﻬﻢ ﻣﻨﻬﺎ ،ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻳﺼﺎﺩﻡ ﻧﺼﻮ ﺻًﺎ ﺖ ﺍﻟﺼﻼﺓ ﺃﹸﺧﺮ ﺗﺪﻋﻮﺍ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻃﻠﺐ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ ،ﻭﲢﺜﻬﻢ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﰲ ﲢﺼﻴﻠﻪ ،ﻗﺎﻝ -ﺗﻌﺎﱃ } :-ﻓﺈﺫﺍ ﻗﹸﻀﻴ ِ ﻓﺎﻧﺘﺸﺮﻭﺍ ﰲ ﺍﻷﺭﺽ ﻭﺍﺑﺘﻐﻮﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ { )ﺍﳉﻤﻌﺔ (١٠ :ﻭﰲ ﺍﳊﺪﻳﺚ ) :ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﳌﺎ ﺧُﻠﻖ ﻟﻪ( ﻣﺘﻔﻖ ﻋﻠﻴﻪ، ﻭﺍﻟﻨﺼﻮﺹ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ. ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﳌﻔﻴﺪ ﻫﻨﺎ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻔﺎﺿﻞ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ -ﺳﺒﺤﺎﻧﻪ -ﺑﲔ ﻋﺒﺎﺩﻩ ﻟﻴﺲ ﳏﺼﻮﺭًﺍ ﻭﻣﻘﺼﻮﺭًﺍ ﻋﻠﻰ ﺍﻟﺘﻔﺎﺿﻞ ﺍﳌﺎﺩﻱ ،ﻣﻦ ﻣﺎﻝ ﻭﻣﻨﺎﻓﻊ ﻓﺤﺴﺐ ،ﺑﻞ ﻫﻮ ﺃﴰﻞ ﻣﻦ ﺫﻟﻚ ﻭﺃﻋﻢ ،ﺇﺫ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ، ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﻀﻌﻒ ،ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﻣﺸﺎﻫﺪ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ؛ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﻓﺈﻥ ﺍﳌﻮﻗﻒ ﺍﻟﺮﺷﻴﺪ ﻭﺍﻟﺴﺪﻳﺪ
ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﱡﻨﱠﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻘﻨﺎﻋﺔ ﲟﺎ ﻗﺴﻢ ﺍﷲ ﻭﺭﺯﻕ ،ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻟﺘﺤﺼﻴﻞ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻄﻠﻮﺏ ﻭﻣﺒﺎﺡ ﺷﺮﻋًﺎ، ﻓﺎﻷﻣﺮ ﻣﻨﻈﻮﺭ ﺇﻟﻴﻪ ﻣﻦ ﻃﺮﻓﲔ ،ﻃﺮﻑ ﺍﻟﺮﺿﻰ ﻭﺍﻟﻘﺒﻮﻝ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻷﻣﺮ ﺍﷲ ﻭﻗﻀﺎﺋﻪ ،ﻭﻃﺮﻑ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺴﻌﻲ ﺍﳌﻄﻠﻮﺏ ﺷﺮﻋًﺎ؛ ﺃﻣﺎ ﺍﻻﺳﺘﺴﻼﻡ ﺍﻟﺴﻠﱯ ﺍﻟﺬﻱ ﻳﺸﻞ ﺣﺮﻛﺔ ﺍﻹﻧﺴﺎﻥ ،ﻭﻳﺪﻓﻊ ﺑﻪ ﺇﱃ ﺍﻟﻘﻌﻮﺩ ﻭﺍﻟﺘﺮﺍﻛﻦ ﻭﺍﳋﻨﻮﻉ ،ﻓﻠﻴﺲ ﻫﻮ ﺍﳌﻮﻗﻒ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺮﺷﻴﺪ ،ﺑﻞ ﻫﻮ ﻣﻮﻗﻒ ﻗﺎﺻﺮ ﻭﻧﺎﻇﺮ ﺇﱃ ﻃﺮﻑ ﻭﺍﺣﺪ ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﳌﻌﺎﺩﻟﺔ ،ﻏﺎﻓﻞ ﻋﻦ ﻧﻈﺮ ﺁﺧﺮ ﻻ ﺑﺪ ﻣﻦ ﺍﻋﺘﺒﺎﺭﻩ ﻭﺍﻟﺴﻌﻲ ﻋﻠﻰ َﻭ ﹾﻓﻘِﻪ ،ﻓﺸﺘﺎﻥ ﺑﲔ ﺍﳌﻮﻗﻔﲔ. ﰒ ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺻﻠﺔ ﻭﺍﺭﺗﺒﺎﻁ ﺑﺂﻳﺔ ﺃﺧﺮﻯ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﻭﻫﻲ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } :-ﻭﻻ ﺗﺘﻤﻨﻮﺍ ﻣﺎ ﻓﻀﻞ ﺍﷲ ﺑﻪ ﻱ -ﺃﻥ ﺃﻡﱠ ﺳﻠﻤﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،- ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻌﺾ { ) ﺍﻟﻨﺴﺎﺀ (٣٢ :ﻭﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ -ﻓﻴﻤﺎ ﺭﻭ َ ﻗﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺗﻐﺰﻭ ﺍﻟﺮﺟﺎﻝ ﻭﻻ ﻧﻐﺰﻭ ،ﻭﺇﳕﺎ ﻟﻨﺎ ﻧﺼﻒ ﺍﳌﲑﺍﺙ! ﻓﻨﺰﻟﺖ} :ﻭﻻ ﺗﺘﻤﻨﻮﺍ ﻣﺎ ﻓﻀﻞ ﺍﷲ ﺑﻪ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻌﺾ { ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ. ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ :ﻬﻧﻰ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﺃﻥ ﻳﺘﻤﲎ ﺍﻟﺮﺟﻞ ﻣﺎﻝ ﻓﻼﻥ ﻭﺃﻫﻠﻪ ،ﻭﹶﺃﻣَﺮ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﺴﺄﻟﻮﻩ ﻣﻦ ﻓﻀﻠﻪ. ﻭﻗﺎﻝ ﺍﻟﻄﱪﻱ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ :ﻭﻻ ﺗﺘﻤﻨﻮﺍ -ﺃﻳﻬﺎ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ -ﺍﻟﺬﻱ ﻓﻀﻞ ﺍﷲ ﺑﻪ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ ﻣﻨﺎﺯﻝ ﺽ ﺃﺣﺪﻛﻢ ﲟﺎ ﻗﺴﻢ ﺍﷲ ﻟﻪ ﻣﻦ ﻧﺼﻴﺐ ،ﻭﻟﻜﻦ ﺳﻠﻮﺍ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ. ﺍﻟﻔﻀﻞ ﻭﺩﺭﺟﺎﺕ ﺍﳋﲑ ،ﻭﻟﲑ َ ﻭﺍﻋﻠﻢ -ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ -ﺃﻧﻪ ﺑﺴﺒﺐ ﺟﻬﻞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻬﺑﺬﻩ ﺍﻟﺴﱡﻨﱠﺔ ﺍﻟﻜﻮﻧﻴﺔ ،ﺩﺧﻞ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳊﺴﺪ ﻭﺍﻟﺒﻼﺀ ﻣﺎ ﻻ ﳛﻴﻂ ﺑﻪ ﻗﻮﻝ ﻭﻻ ﻭﺻﻒ ،ﻭﻟﻮ ﹶﻗﻨَﻊ ﺍﻟﻨﺎﺱ ﻬﺑﺬﻩ ﺍﻟﺴﱡﻨﱠﺔ ﻭﺍﺳﺘﺤﻀﺮﻭﻫﺎ ﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻭﻣﻌﺎﻣﻼﻬﺗﻢ ﻟﻜﺎﻥ ﺃﻣﺮ ﺍﳊﻴﺎﺓ ﺃﻣﺮًﺍ ﺁﺧﺮ؛ ﺃﻣَﺎ ﻭﻗﺪ ﺃﻋﺮﺽ ﺍﻟﺒﻌﺾ ﻋﻦ ﻓﻄﺮﺓ ﺧﺎﻟﻘﻬﻢ ،ﻭﱂ ﻳﺴﻠﻤﻮﺍ ﻭﻳﺴﺘﺴﻠﻤﻮﺍ ِﻟﻤَﺎ ﺃﻗﺎﻣﻬﻢ ﻋﻠﻴﻪ ،ﻓﻘﺪ ﻋﺎﺷﻮﺍ ﻣﻌﻴﺸﺔ ﺿﻨﻜﹰﺎ، ﻭﺧﺴﺮﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﺍﻵﺧﺮﺓ .ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺍﻟﻘﻨﺎﻋﺔ ﻭﺍﻟﺮﺷﺎﺩ ﻭﺍﻟﺴﺪﺍﺩ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ. ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .- َ ) (١٤٠ﹺﺇﻧﱠﻤَﺎ َﻭِﻟﻴﱡﻜﹸﻢُ ﺍﻟﻠﹼ ُﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﹾﺍ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ ،ﻭﺑﻌﺪ :ﻳﻌﲏ ﺗﻌﺎﱃ ﺫﻛﺮﻩ ﺑﻘﻮﻟﻪ :ﺇﻧﱠﻤَﺎ َﻭِﻟﻴﱡﻜﹸﻢُ ﺍﻟﻠﹼ ُﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﻟﻴﺲ ﻟﻜﻢ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻧﺎﺻﺮ ﺇﻻﱠ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ،ﺍﻟﺬﻳﻦ ﺻﻔﺘﻬﻢ ﻣﺎ ﺫﻛﺮ ﺗﻌﺎﱃ ﺫﻛﺮﻩ .ﻓﺄﻣﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﺃﻣﺮﻛﻢ ﺍﷲ ﺃﻥ ﺗﱪﺀﻭﺍ ﻣﻦ ﻭﻻﻳﺘﻬﻢ ﻭﻬﻧﺎﻛﻢ ﺃﻥ ﺗﺘﺨﺬﻭﺍ ﻣﻨﻬﻢ ﺃﻭﻟﻴﺎﺀ ،ﻓﻠﻴﺴﻮﺍ ﻟﻜﻢ ﺃﻭﻟﻴﺎﺀ ﻭﻻ ُﻧﺼَﺮﺍﺀ ،ﺑﻞ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ،ﻭﻻ ﺗﺘﺨﺬﻭﺍ ﻣﻨﻬﻢ ﻭﻟﻴﺎ ﻭﻻ ﻧﺼﲑﺍ .ﻭﻗﻴﻞ :ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﰲ ﺗﱪﺋﻪ ﻣﻦ ﻭﻻﻳﺔ ﻳﻬﻮﺩ ﺑﲏ ﻗﹶﻴﻨُﻘﺎﻉ ﻭﺣﻠﻔﻬﻢ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﳌﺆﻣﻨﲔ .ﺫﻛﺮ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ: ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻀﻼﻝ ﺭﲪﻪ ﺍﷲ "ﻫﻜﺬﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺼﺮ ﺍﻟﺬﻱ ﻻ ﻳﺪﻉ ﳎﺎﻻ ﻟﻠﺘﻤﺤﻞ ﺃﻭ ﺍﻟﺘﺄﻭﻝ ﻭﱂ ﻳﻜﻦ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ! ﻷﻥ ﺍﳌﺴﺄﻟﺔ ﰲ ﺻﻤﻴﻤﻬﺎ -ﻛﻤﺎ ﻗﻠﻨﺎ -ﻫﻲ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻘﻴﺪﺓ .ﻭﻣﺴﺄﻟﺔ ﺍﳊﺮﻛﺔ ﻬﺑﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ .ﻭﻟﻴﻜﻮﻥ ﺍﻟﻮﻻﺀ ﷲ ﺧﺎﻟﺼﺎ ،ﻭﺍﻟﺜﻘﺔ ﺑﻪ ﻣﻄﻠﻘﺔ ،ﻭﻟﻴﻜﻮﻥ ﺍﻹﺳﻼﻡ ﻫﻮ " ﺍﻟﺪﻳﻦ" .ﻭﻟﻴﻜﻮﻥ ﺍﻷﻣﺮ ﺃﻣﺮ ﻣﻔﺎﺻﻠﺔ ﺑﲔ ﺍﻟﺼﻒ ﺍﳌﺴﻠﻢ ﻭﺳﺎﺋﺮ ﺍﻟﺼﻔﻮﻑ ﺍﻟﱵ ﻻ ﺗﺘﺨﺬ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ،ﻭﻻ ﲡﻌﻞ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺠﺎ ﻟﻠﺤﻴﺎﺓ ﻭﻟﺘﻜﻮﻥ ﻟﻠﺤﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺪﻳﺘﻬﺎ ﻭﻧﻈﺎﻣﻬﺎ ؛ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻮﻻﺀ ﻓﻴﻬﺎ ﻟﻐﲑ ﻗﻴﺎﺩﺓ ﻭﺍﺣﺪﺓ ﻭﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ .ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺘﻨﺎﺻﺮ ﺇﻻ ﺑﲔ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ؛ ﻷﻧﻪ
ﺗﻨﺎﺻﺮ ﰲ ﺍﳌﻨﻬﺞ ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ . . ﻭﻟﻜﻦ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﺍﻹﺳﻼﻡ ﳎﺮﺩ ﻋﻨﻮﺍﻥ ،ﺃﻭ ﳎﺮﺩ ﺭﺍﻳﺔ ﻭﺷﻌﺎﺭ ،ﺃﻭ ﳎﺮﺩ ﻛﻠﻤﺔ ﺗﻘﺎﻝ ﺑﺎﻟﻠﺴﺎﻥ ،ﺃﻭ ﳎﺮﺩ ﻧﺴﺐ ﻳﻨﺘﻘﻞ ﺑﺎﻟﻮﺭﺍﺛﺔ ،ﺃﻭ ﳎﺮﺩ ﻭﺻﻒ ﻳﻠﺤﻖ ﺍﻟﻘﺎﻃﻨﲔ ﰲ ﻣﻜﺎﻥ ! ﻓﺈﻥ ﺍﻟﺴﻴﺎﻕ ﻳﺬﻛﺮ ﺑﻌﺾ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ: ) ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﻥ ﺍﻟﺰﻛﺎﺓ ،ﻭﻫﻢ ﺭﺍﻛﻌﻮﻥ(. . ﻓﻤﻦ ﺻﻔﺘﻬﻢ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ -ﻻ ﳎﺮﺩ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ -ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺗﻌﲏ ﺃﺩﺍﺀﻫﺎ ﺃﺩﺍﺀ ﻛﺎﻣﻼ ،ﺗﻨﺸﺄ ﻋﻨﻪ ﺁﺛﺎﺭﻫﺎ ﺍﻟﱵ ﻳﻘﺮﺭﻫﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇﻥ ﺍﻟﺼﻼﺓ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ . .ﻭﺍﻟﺬﻱ ﻻ ﺗﻨﻬﺎﻩ ﺻﻼﺗﻪ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ،ﱂ ﻳﻘﻢ ﺍﻟﺼﻼﺓ ؛ ﻓﻠﻮ ﺃﻗﺎﻣﻬﺎ ﻟﻨﻬﺘﻪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ! ﻭﻣﻦ ﺻﻔﺘﻬﻢ ﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ . .ﺃﻱ ﺃﺩﺍﺀ ﺣﻖ ﺍﳌﺎﻝ ﻃﺎﻋﺔ ﷲ ﻭﻗﺮﰉ ﻋﻦ ﺭﺿﻰ ﻧﻔﺲ ﻭﺭﻏﺒﺔ .ﻓﻠﻴﺴﺖ ﺍﻟﺰﻛﺎﺓ ﳎﺮﺩ ﺿﺮﻳﺒﺔ ﻣﺎﻟﻴﺔ ،ﺇﳕﺎ ﻫﻲ ﻛﺬﻟﻚ ﻋﺒﺎﺩﺓ .ﺃﻭ ﻫﻲ ﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ .ﻭﻫﺬﻩ ﻫﻲ ﻣﻴﺰﺓ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ .ﺍﻟﺬﻱ ﳛﻘﻖ ﺃﻫﺪﺍﻓﺎ ﺷﱴ ﺑﺎﻟﻔﺮﻳﻀﺔ ﺍﻟﻮﺍﺣﺪﺓ .ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻷﻧﻈﻤﺔ ﺍﻷﺭﺿﻴﺔ ﺍﻟﱵ ﲢﻘﻖ ﻫﺪﻓﺎ ﻭﺗﻔﺮﻁ ﰲ ﺃﻫﺪﺍﻑ . . ﺇﻧﻪ ﻻ ﻳﻐﲏ ﰲ ﺇﺻﻼﺡ ﺣﺎﻝ ﺍﺠﻤﻟﺘﻤﻊ ﺃﻥ ﻳﺄﺧﺬ ﺍﺠﻤﻟﺘﻤﻊ ﺍﳌﺎﻝ ﺿﺮﻳﺒﺔ ] ﻣﺪﻧﻴﺔ ! [ ﺃﻭ ﺃﻥ ﻳﺄﺧﺬ ﺍﳌﺎﻝ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﻟﻠﻔﻘﺮﺍﺀ ﺑﺎﺳﻢ ﺍﻟﺪﻭﻟﺔ ،ﺃﻭ ﺑﺎﺳﻢ ﺍﻟﺸﻌﺐ ،ﺃﻭ ﺑﺎﺳﻢ ﺟﻬﺔ ﺃﺭﺿﻴﺔ ﻣﺎ . .ﻓﻬﻲ ﰲ ﺻﻮﺭﻬﺗﺎ ﻫﺬﻩ ﻗﺪ ﲢﻘﻖ ﻫﺪﻓﺎ ﻭﺍﺣﺪﺍ ؛ ﻭﻫﻮ ﺇﻳﺼﺎﻝ ﺍﳌﺎﻝ ﻟﻠﻤﺤﺘﺎﺟﲔ . . ﻓﺄﻣﺎ ﺍﻟﺰﻛﺎﺓ . .ﻓﺘﻌﲏ ﺍﲰﻬﺎ ﻭﻣﺪﻟﻮﳍﺎ . .ﺇﻬﻧﺎ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻃﻬﺎﺭﺓ ﻭﳕﺎﺀ . .ﺇﻬﻧﺎ ﺯﻛﺎﺓ ﻟﻠﻀﻤﲑ ﺑﻜﻮﻬﻧﺎ ﻋﺒﺎﺩﺓ ﷲ . ﻭﺑﺎﻟﺸﻌﻮﺭ ﺍﻟﻄﻴﺐ ﺍﳌﺼﺎﺣﺐ ﳍﺎ ﲡﺎﻩ ﺍﻹﺧﻮ ﺍﻥ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻫﻲ ﺻﻔﺎﺕ ﺍﻟﻮﺍﺟﺐ ﺗﻮﺍﻓﺮﻫﺎ ﰲ ﻣﻦ ﻳﺘﺨﺬﻫﻢ ﺃﻭﻟﻴﺎﺀ ﺍﺣﺒﺎﺏ ﺃﻧﺼﺎﺭ . ﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺧﲑ ﺍﻻﺻﺤﺎﺏ ﻭﺃﻥ ﳚﻤﻌﻨﺎ ﰲ ﺩﺍﺭ ﺍﳋﻠﺪ ﻣﻊ ﺳﻴﺪ ﺍﻻﻭﻟﲔ ﻭﺍﻻﺧﺮﻳﻦ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﱯ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. ﻭﻫﺬﻩ ﻬﻧﺎﻳﺔ ﺍﳌﻄﺎﻑ ﻣﻊ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﺍﻟﻮﻗﻮﻑ ﻣﻌﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳌﻮﺍﻋﻆ ﺍﻹﳝﺎﻧﻴﺔ ،ﻭﺃﺳﺄﻝ ﺍﷲ ﻭﺃﺗﻮﺟﻪ ﺍﻟﻴﻪ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻥ ﻳﻨﻔﻊ ﻬﺑﺬﺍ ﺍﻟﻌﻤﻞ ﻭﳚﻌﻠﻪ ﺫﺧﺮﺍ ﱄ ﻳﻮﻡ ﺃﻟﻘﺎﻩ ﺇﻧﻪ ﻭﱄ ﺫﻟﻚ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ.
| ٢٠١٠ ISLAM ICBOOK.W Sجمي ع ا لح قو ق مت احة لج ميع ا لمس ل م ين