ﻛﺘﺎﺏ :ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻟﻒ :ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺣﻘﻘﻪ ﻭﻋﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ ﺍﳌﻘﺪﻣﺔ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ،ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ . ﻭﺑﻌﺪ : ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﻧﺴﺎﻥ ،ﻭﻫﻮ ﺃﻋﻠﻢ ﲞﻠﻘﻪ ﻭﻃﺒﻴﻌﺘﻪ ،ﻭﻣﻦ ﻃﺒﻴﻌﺘﻪ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳌﻌﺎﺻﻲ ،ﻭﺍﺭﺗﻜﺎﺏ ﺍﻟﺬﻧﻮﺏ ،ﻛﻤﺎ ﲔ ﺍﻟﺘﱠﻮﱠﺍﺑُﻮﻥﹶ ")(١ ﳋﻄﱠﺎِﺋ َ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﹸﻛ ﱡﻞ ﺍ ْﺑ ﹺﻦ ﺁ َﺩ َﻡ ﺧَﻄﱠﺎﺀٌ َﻭ َﺧ ْﻴﺮُ ﺍ ﹶ ﺐ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ ﻭ َﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﻭَﺍﻟﱠﺬِﻯ َﻧ ﹾﻔﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻟ ْﻮ ﹶﻟ ْﻢ ﺗُ ﹾﺬﹺﻧﺒُﻮﺍ ﹶﻟ ﹶﺬ َﻫ َ ﺴَﺘ ْﻐ ِﻔﺮُﻭ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﹶﻓَﻴﻐْ ِﻔﺮُ ﹶﻟ ُﻬ ْﻢ « ).(٢ َﻭﹶﻟ ﺠَﺎ َﺀ ﹺﺑ ﹶﻘ ْﻮ ﹴﻡ ُﻳ ﹾﺬﹺﻧﺒُﻮ ﹶﻥ ﹶﻓَﻴ ْ ﻭﻣ ْﻦ ﰒﱠ ،ﻓﻼ ﳜﻠﻮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺬﻧﻮﺏ ،ﻓﻔﺘﺢ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ َ } :ﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﺕ َﻭَﻳﻌْﹶﻠﻢُ ﻣَﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ { ) (٢٥ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ْﻌﻔﹸﻮ َﻋ ﹺﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺴ ﹺﻬ ْﻢ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ { ) (٥٣ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ . ﻭﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺑﲔ ﻳﺪﻳﻨﺎ ،ﻫﻲ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﺎﺩﺭﺓ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ،ﺃﻻ ﻭﻫﻲ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺟﺒﺔ ﻟﺮﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ،ﻭﻗﺪ ﺑﲔ ﺃﻬﻧﺎ ﻋﺸﺮﺓ ﺃﺳﺒﺎﺏ ﻭ ﺫﻛﺮ ﺃﻣﺜﻠﺔ ﻋﻠﻴﻬﺎ ،ﻭﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ -ﻋﻠﻰ ﺻﻐﺮ ﺣﺠﻤﻬﺎ -ﻣﻦ ﺃﺭﻭﻉ ﻣﺎ ﻛﺘﺐ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻭﻫﻲ ﻏﺰﻳﺮﺓ ﺍﻟﻔﻮﺍﺋﺪ . ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻸﺳﺒﺎﺏ ﺍﻟﻌﺸﺮﺓ : " ﹶﺃ َﺣ ُﺪﻫَﺎ " ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ … " ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎﻧﹺﻲ " ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ : ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣَﻴﺔﹸ : ﺴﻨَﺎ ُ ﺤَ " ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎِﻟﺚﹸ " :ﺍﹾﻟ َ ﲔ ِﻟﻠﹾﻤُﺆْ ِﻣ ﹺﻦ …: ﺏ ( ُ :ﺩﻋَﺎ ُﺀ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺮﱠﺍﹺﺑﻊُ ﺍﻟﺪﱠﺍِﻓﻊُ ِﻟ ﹾﻠ ِﻌﻘﹶﺎ ﹺ ﺖ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍﹾﻟﹺﺒﺮﱢ …: ) ﺍﻟﺴﱠَﺒﺐُ ﺍ ﹾﻟﺨَﺎ ِﻣﺲُ ( :ﻣَﺎ ﻳُ ْﻌ َﻤﻞﹸ ِﻟ ﹾﻠ َﻤﻴﱢ ِ ﺏ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣِﺔ: ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ ﹶﻏ ْﻴﺮُﻩُ ﻓِﻲ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎ ِﺩﺱُ ( َ :ﺷﹶﻔﺎ َﻋﺔﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺨﻄﹶﺎﻳَﺎ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ…: ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎﹺﺑﻊُ ( :ﺍ ﹾﻟ َﻤﺼَﺎِﺋﺐُ ﺍﻟﱠﺘِﻲ ﻳُ ﹶﻜﻔﱢﺮُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ﺍﹾﻟ َ ﺤﺼُﻞﹸ ﻓِﻲ ﺍ ﹾﻟﹶﻘ ْﺒ ﹺﺮ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻔْﺘَﻨ ِﺔ ﻭَﺍﻟﻀﱠ ْﻐ ﹶﻄ ِﺔ ﻭَﺍﻟﺮﱠ ْﻭ َﻋ ِﺔ …: ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎ ِﻣﻦُ ( :ﻣَﺎ َﻳ ْ
) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺘﱠﺎ ِﺳﻊُ ( :ﺃﹶﻫْﻮَﺍﻝﹸ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻭَﻛﹶﺮْﺑُﻬَﺎ َﻭ َﺷﺪَﺍِﺋ ُﺪﻫَﺎ …. ﺐ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ …. ) ﺍﻟﺴﱠَﺒﺐُ ﺍ ﹾﻟﻌَﺎ ِﺷﺮُ ( َ :ﺭ ْﺣ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋ ﹾﻔﻮُﻩُ َﻭ َﻣ ْﻐ ِﻔ َﺮﺗُﻪُ ﹺﺑﻠﹶﺎ َﺳَﺒ ﹴ =============== ﺃﻣﺎ ﻋﻤﻠﻲ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻬﻮ ﻛﻤﺎ ﻳﻠﻲ : *ﻭﺿﻊ ﻧﺺ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻣﺸﻜﻠﺔ ،ﻭﻣﻦ ﺃﺣﺪﺙ ﻧﺴﺨﺔ *ﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ ﺍﳌﻄﺒﻌﻴﺔ ﻭﻫﻲ ﻗﻠﻴﻠﺔ ﺟﺪﺍ *ﲣﺮﻳﺞ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻛﻠﻬﺎ ﻭﺗﺸﻜﻴﻠﻬﺎ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺎﺩﻱ ،ﻭﺷﺮﺡ ﻏﺎﻟﺐ ﺍﻵﻳﺎﺕ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻌﺘﻤﺪﺓ *ﲣﺮﻳﺞ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﻭﺗﺸﻜﻴﻠﻬﺎ ،ﻭﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﲟﺎ ﻳﻨﺎﺳﺒﻬﺎ ﺑﺎﺧﺘﺼﺎﺭ ،ﻭﻫﻨﺎﻙ ﻣﺸﻜﻠﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺣﻴﺚ ﻳﺮﻭﻳﻬﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻣﻦ ﺣﻔﻈﻪ ،ﻭﻟﻴﺲ ﺑﺎﻟﻨﺺ ﻓﺘﻜﻮﻥ ﺑﺎﳌﻌﲎ ﻭﻟﻴﺴﺖ ﺑﺎﻟﻠﻔﻆ ،ﻓﻨﻘﻠﺖ ﺍﻟﻨﺺ ﲝﺮﻓﻴﺘﻪ ﻣﻦ ﻣﺼﺪﺭﻩ ،ﻭﻗﻤﺖ ﺑﺸﺮﺣﻬﺎ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﺮﺋﻴﺴﺔ . *ﺫﻛﺮ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻷﺷﻴﺎﺀ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ،ﺩﻭﻥ ﺃﻥ ﻳﺬﻛﺮ ﺩﻟﻴﻠﻬﺎ ﺻﺮﺍﺣﺔ ، ﻓﺬﻛﺮﺕ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﺑﺎﳍﺎﻣﺶ ﺷﺮﺡ ﻣﺎ ﳛﺘﺎﺝ ﻟﺸﺮﺡ ﻣﻦ ﻛﻼﻣﻪ ،ﺳﻮﺍﺀ ﻣﻦ ﻛﺘﺒﻪ ﺍﻷﺧﺮﻯ ﺃﻭ ﻣﻦ ﻛﺘﺐ ﻏﲑﻩ *ﻓﻬﺮﺳﺔ ﺍﳌﻮﺿﻮﻉ ﺑﺸﻜﻞ ﺩﻗﻴﻖ *ﺫﻛﺮ ﺃﻫﻢ ﺍﳌﺼﺎﺩﺭ ﰲ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺼﺮُﻭ ﹶﻥ { ) (٥٤ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ . ﺏ ﹸﺛﻢﱠ ﻟﹶﺎ ﺗُﻨ َ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭَﺃﹶﻧﹺﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭﹶﺃﺳِْﻠﻤُﻮﺍ ﹶﻟﻪُ ﻣِﻦ ﹶﻗ ْﺒ ﹺﻞ ﺃﹶﻥ َﻳ ﹾﺄِﺗَﻴﻜﹸﻢُ ﺍ ﹾﻟَﻌﺬﹶﺍ ُ ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ﻬﺑﺎ ﳏﻘﻘﻬﺎ ،ﻭﻧﺎﻗﻠﻬﺎ ﻭﻗﺎﺭﺋﻬﺎ ﻭﺍﻟﺪﺍﻝ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﺁﻣﲔ ﻭﻛﺘﺒﻪ ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ ٩ﺭﺟﺐ ١٤٢٨ﻫـ ﺍﳌﻮﺍﻓﻖ ﻝ ٢٠٠٧/٧/٢٣ﻡ ************************** ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ)(٣ ﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ : ﻗﺎﻝ ﺷﻴ ُ ﺏ: ﺸ َﺮ ِﺓ ﹶﺃ ْﺳﺒَﺎ ﹴ ﺤ ﹺﻮ َﻋ َ ﺏ َﺗﺰُﻭ ﹸﻝ َﻋ ْﻦ ﺍ ﹾﻟَﻌ ْﺒ ِﺪ ﹺﺑَﻨ ْ ﺏ ﻭَﺍﻟﺴﱡﻨﱠ ِﺔ َ :ﻋﻠﹶﻰ ﹶﺃﻥﱠ ُﻋﻘﹸﻮَﺑ ﹶﺔ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﺹ ﺍﹾﻟ ِﻜﺘَﺎ ﹺ ﺖ ُﻧﺼُﻮ ُ ﹶﻗ ْﺪ َﺩﻟﱠ ْ " ﹶﺃ َﺣ ُﺪﻫَﺎ " ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ )(٤ __________ )- (١ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ ﺑﺮﻗﻢ) ( ٧٧٢٥ﻭﺍﻟﺘﺮﻣﺬﻱ ﺑﺮﻗﻢ) ( ٢٥٣٦ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ ) - (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٧١٤١ ) - (٣ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ٧ﺹ (٤٨٧ﻓﻤﺎ ﺑﻌﺪﻫﺎ ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) -ﺝ / ٢ﺹ ١٥١ﻭ(١٥٢ ) - ١ - (٤ﺍﻟﺘّﻮﺑﺔ ﰲ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﻮﺩ ﻭﺍﻟﺮّﺟﻮﻉ ،ﻳﻘﺎﻝ :ﺗﺎﺏ ﺇﺫﺍ ﺭﺟﻊ ﻋﻦ ﺫﻧﺒﻪ ﻭﺃﻗﻠﻊ ﻋﻨﻪ. ﻭﺇﺫﺍ ﺃﺳﻨﺪ ﻓﻌﻠﻬﺎ ﺇﱃ ﺍﻟﻌﺒﺪ ﻳﺮﺍﺩ ﺑﻪ ﺭﺟﻮﻋﻪ ﻣﻦ ﺍﻟﺰّﻟﹼﺔ ﺇﱃ ﺍﻟﻨّﺪﻡ ،ﻳﻘﺎﻝ :ﺗﺎﺏ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻮﺑﺔ ﻭﻣﺘﺎﺑﺎ :ﺃﻧﺎﺏ ﻭﺭﺟﻊ ﻋﻦ
ﺍﳌﻌﺼﻴﺔ ،ﻭﺇﺫﺍ ﺃﺳﻨﺪ ﻓﻌﻠﻬﺎ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻳﺴﺘﻌﻤﻞ ﻣﻊ ﺻﻠﺔ ' ﻋﻠﻰ ﻳﺮﺍﺩ ﺑﻪ ﺭﺟﻮﻉ ﻟﻄﻔﻪ ﻭﻧﻌﻤﺘﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﺍﳌﻐﻔﺮﺓ ﻟﻪ ،ﻳﻘﺎﻝ :ﺗﺎﺏ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ :ﻏﻔﺮ ﻟﻪ ﻭﺃﻧﻘﺬﻩ ﻣﻦ ﺍﳌﻌﺎﺻﻲ. ﺏ ﺍﻟﺮﱠﺣﻴ ُﻢ« . ﺏ َﻋﻠﹶﻴﻬ ْﻢ ﻟِﻴَﺘُﻮﺑُﻮﺍ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫﻮ ﺍﻟﺘﱠﻮﱠﺍ ُ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ » :ﰒﱠ ﺗَﺎ َ ﻭﰲ ﺍﻻﺻﻄﻼﺡ ﺍﻟﺘّﻮﺑﺔ ﻫﻲ :ﺍﻟﻨّﺪﻡ ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻣﻌﺼﻴﺔ ﻻ ،ﻷﻥﹼ ﻓﻴﻬﺎ ﺿﺮﺭﺍ ﻟﺒﺪﻧﻪ ﻭﻣﺎﻟﻪ ، ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺇﺫﺍ ﻗﺪﺭ. ﻭﻋﺮّﻓﻬﺎ ﺑﻌﻀﻬﻢ ﺑﺄﻧّﻬﺎ ﺍﻟﺮّﺟﻮﻉ ﻋﻦ ﺍﻟﻄﹼﺮﻳﻖ ﺍﳌﻌﻮﺝّ ﺇﱃ ﺍﻟﻄﹼﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ. ﻭﻋﺮّﻓﻬﺎ ﺍﻟﻐﺰﺍﱄﹼ ﺑﺄﻧّﻬﺎ :ﺍﻟﻌﻠﻢ ﺑﻌﻈﻤﺔ ﺍﻟﺬﹼﻧﻮﺏ ،ﻭﺍﻟﻨّﺪﻡ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺘّﺮﻙ ﰲ ﺍﳊﺎﻝ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﺘّﻼﰲ ﻟﻠﻤﺎﺿﻲ ، ﻭﻫﺬﻩ ﺍﻟﺘّﻌﺮﻳﻔﺎﺕ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻟﻔﻈﺎ ﻫﻲ ﻣﺘّﺤﺪﺓ ﻣﻌﲎ. ﻭﻗﺪ ﺗﻄﻠﻖ ﺍﻟﺘّﻮﺑﺔ ﻋﻠﻰ ﺍﻟﻨّﺪﻡ ﻭﺣﺪﻩ ﺇﺫ ﻻ ﳜﻠﻮ ﻋﻦ ﻋﻠﻢ ﺃﻭﺟﺒﻪ ﻭﺃﲦﺮﻩ ﻭﻋﻦ ﻋﺰﻡ ﻳﺘﺒﻌﻪ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » ﺍﻟﻨّﺪﻡ ﺗﻮﺑﺔ « ﻭﺍﻟﻨّﺪﻡ ﺗﻮﺟّﻊ ﺍﻟﻘﻠﺐ ﻭﲢﺰّﻧﻪ ﳌﺎ ﻓﻌﻞ ﻭﲤﻨّﻲ ﻛﻮ ﻧﻪ ﱂ ﻳﻔﻌﻞ. ﻗﺎﻝ ﺍﺑﻦ ﻗﻴّﻢ ﺍﳉﻮﺯﻳّﺔ :ﺍﻟﺘّﻮﺑﺔ ﰲ ﻛﻼﻡ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ ﻛﻤﺎ ﺗﺘﻀﻤّﻦ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﰲ ﺍﳊﺎﻝ ﻭﺍﻟﻨّﺪﻡ ﻋﻠﻴﻪ ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﺗﺘﻀﻤّﻦ ﺃﻳﻀﺎ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻓﻌﻞ ﺍﳌﺄﻣﻮﺭ ﻭﺍﻟﺘﺰﺍﻣﻪ ،ﻓﺤﻘﻴﻘﺔ ﺍﻟﺘّﻮﺑﺔ :ﺍﻟﺮّﺟﻮﻉ ﺇﱃ ﺍﻟﻠﹼﻪ ﺑﺎﻟﺘﺰﺍﻡ ﻓﻌﻞ ﻣﺎ ﳚﺐ ﻭﺗﺮﻙ ﻣﺎ ﻳﻜﺮﻩ ،ﻭﳍﺬﺍ ﻋﻠﹼﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻔﻼﺡ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺘّﻮﺑﺔ ﺣﻴﺚ ﻗﺎﻝ : »ﻭَﺗُﻮﺑُﻮﺍ ﺇﱃ ﺍﻟﻠﱠ ِﻪ َﺟﻤِﻴ َﻌﹰﺎ ﺃﻳﱡﻬَﺎ ﺍﳌﹸﺆﻣِﻨﻮ ﹶﻥ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ُﺗ ﹾﻔِﻠ ﺤُﻮ ﹶﻥ« . ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼّﻠﺔ »ﺃ -ﺍﻻﻋﺘﺬﺍﺭ« - ٢ﺍﻻﻋﺘﺬﺍﺭ ﰲ ﺍﻟﻠﹼﻐﺔ ﻣﺼﺪﺭ ﺍﻋﺘﺬﺭ ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻌﺬﺭ ،ﻭﺃﺻﻞ ﺍﻟﻌﺬﺭ ﺇﺯﺍﻟﺔ ﺍﻟﺸّﻲﺀ ﻋﻦ ﺟﻬﺘﻪ ﻳﻘﺎﻝ :ﺍﻋﺘﺬﺭ ﻋﻦ ﻓﻌﻠﻪ ﺃﻱ ﺃﻇﻬﺮ ﻋﺬﺭﻩ ،ﻭﺍﻋﺘﺬﺭ ﺇﱄﹼ ﺃﻱ ﻃﻠﺐ ﻗﺒﻮﻝ ﻣﻌﺬﺭﺗﻪ ،ﻭﺍﻋﺘﺬﺭ ﺇﱃ ﻓﻼﻥ ﻓﻌﺬﺭﻩ ﺃﻱ :ﺃﺯﺍﻝ ﻣﺎ ﻛﺎﻥ ﰲ ﻧﻔﺴﻪ ﻋﻠﻴﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻭ ﰲ ﺍﻟﻈﹼﺎﻫﺮ. ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﺍﻻﻋﺘﺬﺍﺭ ﺇﻇﻬﺎﺭ ﻧﺪﻡ ﻋﻠﻰ ﺫﻧﺐ ﺗﻘﺮّ ﺑﺄﻥﹼ ﻟﻚ ﰲ ﺇﺗﻴﺎﻧﻪ ﻋﺬﺭﹰﺍ ،ﻭﺍﻟﺘّﻮﺑﺔ ﻫﻲ ﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﺫﻧﺐ ﺗﻘﺮّ ﺑﺄﻧّﻪ ﻻ ﻋﺬﺭ ﻟﻚ ﰲ ﺇﺗﻴﺎﻧﻪ ﻓﻜﻞﹼ ﺗﻮﺑﺔ ﻧﺪﻡ ﻭﻻ ﻋﻜﺲ. ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﻌﺘﺬﺭ ﳏﻘﹼﺎ ﻓﻴﻤﺎ ﻓﻌﻠﻪ ،ﲞﻼﻑ ﺍﻟﺘّﺎﺋﺐ ﻣﻦ ﺍﻟﺬﹼﻧﺐ. »ﺏ -ﺍﻻﺳﺘﻐﻔﺎﺭ« - ٣ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻠﹼﻐﺔ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ،ﻭﺃﺻﻞ ﺍﻟﻐﻔﺮ ﺍﻟﺘّﻐﻄﻴﺔ ﻭﺍﻟﺴّﺘﺮ ،ﻳﻘﺎﻝ :ﻏﻔﺮ ﺍﻟﻠﹼﻪ ﺫﻧﻮﺑﻪ ﺃﻱ ﺳﺘﺮﻫﺎ. ﻭﰲ ﺍﻻﺻﻄﻼﺡ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﺑﺎﻟﺪّﻋﺎﺀ ﻭﺍﻟﺘّﻮﺑﺔ ﺃﻭ ﻏﲑﳘﺎ ﻣﻦ ﺍﻟﻄﹼﺎﻋﺔ. ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴّﻢ :ﺍﻻﺳﺘﻐﻔﺎﺭ ﺇﺫﺍ ﺫﻛﺮ ﻣﻔﺮﺩﺍ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘّﻮﺑﺔ ﻣﻊ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﻟﻠﹼﻪ ،ﻭﻫﻮ ﳏﻮ ﺍﻟﺬﹼﻧﺐ ﻭﺇﺯﺍﻟﺔ ﺃﺛﺮﻩ ﻭﻭﻗﺎﻳﺔ ﺷﺮّﻩ ،ﻭﺍﻟﺴّﺘﺮ ﻻﺯﻡ ﳍﺬﺍ ﺍﳌﻌﲎ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﹶﻓﻘﹸ ﹾﻠﺖُ ﺍ ْﺳَﺘ ْﻐ ِﻔﺮُﻭﺍ َﺭﺑﱠ ﹸﻜ ْﻢ ﺇﻧﱠﻪ ﻛﹶﺎ ﹶﻥ ﹶﻏﻔﱠﺎ َﺭﹰﺍ« ،ﻓﺎﻻﺳﺘﻐﻔﺎﺭ ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﻳﺘﻀﻤّﻦ ﺍﻟﺘّﻮﺑﺔ. ﺃﻣّﺎ ﻋﻨﺪ ﺍﻗﺘﺮﺍﻥ ﺇﺣﺪﻯ ﺍﻟﻠﹼﻔﻈﺘﲔ ﺑﺎﻷﺧﺮﻯ ﻓﺎﻻﺳﺘﻐﻔﺎﺭ ﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮّ ﻣﺎ ﻣﻀﻰ ،ﻭﺍﻟﺘّﻮﺑﺔ ﺍﻟﺮّﺟﻮﻉ ﻭﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮّ ﻣﺎ ﳜﺎﻓﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺳﻴّﺌﺎﺕ ﺃﻋﻤﺎﻟﻪ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ : »ﻭَﺃﹶﻥ ﺍ ْﺳَﺘ ْﻐ ِﻔﺮُﻭﺍ َﺭﺑﱠ ﹸﻜ ْﻢ ﰒﱠ ﺗُﻮﺑُﻮﺍ ﺇﻟﻴﻪ« . »ﺃﺭﻛﺎﻥ ﻭﺷﺮﻭﻁ ﺍﻟﺘّﻮﺑﺔ« - ٤ﺫﻛﺮ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﻔﺴّﺮﻳﻦ ﺃﻥﹼ ﻟﻠﺘّﻮﺑﺔ ﺃﺭﺑﻌﺔ ﺷﺮﻭﻁ :ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﺣﺎ ﹰﻻ ،ﻭﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﰲ ﺍﳌﺎﺿﻲ
،ﻭﺍﻟﻌﺰﻡ ﻋﺰﻣﺎ ﺟﺎﺯﻣﺎ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻣﺜﻠﻬﺎ ﺃﺑﺪﺍ. ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﺗﺘﻌﻠﹼﻖ ﲝﻖّ ﺁﺩﻣﻲّ ،ﻓﻴﺸﺘﺮﻁ ﻓﻴﻬﺎ ﺭﺩّ ﺍﳌﻈﺎﱂ ﺇﱃ ﺃﻫﻠﻬﺎ ﺃﻭ ﲢﺼﻴﻞ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ. ﻭﺻﺮّﺣﻮﺍ ﻛﺬﻟﻚ ﺑﺄﻥﹼ ﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻳﺸﺘﺮﻁ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﹼﻪ ،ﻭﻟﻘﺒﺤﻬﺎ ﺷﺮﻋﹰﺎ. ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﳍﻢ :ﺍﻟﻨّﺪﺍﻣﺔ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻟﻜﻮﻬﻧﺎ ﻣﻌﺼﻴﺔ ' ،ﻷﻥﹼ ﺍﻟﻨّﺪﺍﻣﺔ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻹﺿﺮﺍﺭﻫﺎ ﺑﺒﺪﻧﻪ ،ﻭﺇﺧﻼﳍﺎ ﺑﻌﺮﺿﻪ ﺃﻭ ﻣﺎﻟﻪ ،ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻻ ﺗﻜﻮﻥ ﺗﻮﺑﺔ ،ﻓﻠﻮ ﻧﺪﻡ ﻋﻠﻰ ﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﺰّﻧﺎ ﻟﻠﺼّﺪﺍﻉ ،ﻭﺧﻔﹼﺔ ﺍﻟﻌﻘﻞ ،ﻭﺯﻭﺍﻝ ﺍﳌﺎﻝ ،ﻭﺧﺪﺵ ﺍﻟﻌﺮﺽ ﻻ ﻳﻜﻮﻥ ﺗﺎﺋﺒﺎ. ﻭﺍﻟﻨّﺪﻡ ﳋﻮﻑ ﺍﻟﻨّﺎﺭ ﺃﻭ ﻃﻤﻊ ﺍﳉﻨّﺔ ﻳﻌﺘﱪ ﺗﻮﺑﺔ. ﻭﺍﻋﺘﱪ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻫﺬﻩ ﺍﻟﺸّﺮﻭﻁ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺘّﻮﺑﺔ ﻓﻘﺎﻟﻮﺍ :ﺍﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺪﻡ ﻣﻊ ﺍﻹﻗﻼﻉ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ،ﻭﺭﺩّ ﺍﳌﻈﺎﱂ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﻟﻨّﺪﻡ ﺭﻛﻦ ﻣﻦ ﺍﻟﺘّﻮﺑﺔ ،ﻭﻫﻮ ﻳﺴﺘﻠﺰﻡ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩﺓ ،ﻭﺃﻣّﺎ ﺭﺩّ ﺍﳌﻈﺎﱂ ﻷﻫﻠﻬﺎ ﻓﻮﺍﺟﺐ ﻣﺴﺘﻘﻞﹼ ﻟﻴﺲ ﺷﺮﻃﺎ ﰲ ﺻ ﺤّﺔ ﺍﻟﺘّﻮﺑﺔ. ﻭﻳﺆﻳّﺪ ﻫﺬﺍ ﺍﻟﺮّﺃﻱ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ » :ﺍﻟﻨّﺪﻡ ﺗﻮﺑﺔ « . ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﻻ ﺑﺪّ ﻣﻦ ﺍﻟﺘّﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻻ ﻳﺘﻢّ ﺇﻻ ﺑﺮﺩّ ﺍﳊﻘﻮﻕ ﺇﱃ ﺃﻫﻠﻬﺎ ،ﺃﻭ ﺑﺎﺳﺘﺤﻼﳍﻢ ﻣﻨﻬﺎ ﰲ ﺣﺎﻟﺔ ﺍﻟﻘﺪﺭﺓ ،ﻭﻫﺬﺍ ﻛﻤﺎ ﻳﻠﺰﻡ ﰲ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻳﻠﺰﻡ ﻛﺬﻟﻚ ﰲ ﺣﻘﻮﻕ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ،ﻛﺪﻓﻊ ﺍﻟﺰّﻛﻮﺍﺕ ، ﻭﺍﻟﻜﻔﹼﺎﺭﺍﺕ ﺇﱃ ﻣﺴﺘﺤﻘﹼﻴﻬﺎ. ﻭﺭﺩّ ﺍﳊﻘﻮﻕ ﻳﻜﻮﻥ ﺣﺴﺐ ﺇﻣﻜﺎﻧﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﺴﺮﻭﻕ ﺃﻭ ﺍﳌﻐﺼﻮﺏ ﻣﻮﺟﻮﺩﺍ ﺭﺩّﻩ ﺑﻌﻴﻨﻪ ،ﻭﺇﻻ ﻳﺮﺩّ ﺍﳌﺜﻞ ﺇﻥ ﻛﺎﻧﺎ ﻣﺜﻠﻴّﲔ ﻭﺍﻟﻘﻴﻤﺔ ﺇﻥ ﻛﺎﻧﺎ ﻗﻴﻤﻴّﲔ ،ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﻧﻮﻯ ﺭﺩّﻩ ﻣﱴ ﻗﺪﺭ ﻋﻠﻴﻪ ،ﻭﺗﺼﺪّﻕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺑﻨﻴّﺔ ﺍﻟﻀّﻤﺎﻥ ﻟﻪ ﺇﻥ ﻭﺟﺪﻩ. ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺣﻖّ ،ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻵﺩﻣﻲّ ﻛﺎﻟﻘﺼﺎﺹ ﺍﺷﺘﺮﻁ ﰲ ﺍﻟﺘّﻮﺑﺔ ﺍﻟﺘّﻤﻜﲔ ﻣﻦ ﻧﻔﺴﻪ ﻭﺑﺬﳍﺎ ﻟﻠﻤﺴﺘﺤﻖّ ، ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﺤﺪّ ﺍﻟﺰّﱏ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻓﺘﻮﺑﺘﻪ ﺑﺎﻟﻨّﺪﻡ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ،ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ ﰲ ﺁﺛﺎﺭ ﺍﻟﺘّﻮﺑﺔ. »ﺇﻋﻼﻥ ﺍﻟﺘّﻮﺑﺔ« - ٥ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ :ﺍﻟﺘّﻮﺑﺔ ﻋﻠﻰ ﺿﺮﺑﲔ ﺑﺎﻃﻨﺔ ﻭﺣﻜﻤﻴّﺔ ،ﻓﺄﻣّﺎ ﺍﻟﺒﺎﻃﻨﺔ :ﻓﻬﻲ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑّﻪ ﺗﻌﺎﱃ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻻ ﺗﻮﺟﺐ ﺣﻘﹼﺎ ﻋﻠﻴﻪ ﰲ ﺍﳊﻜﻢ ﻛﻘﺒﻠﺔ ﺃﺟﻨﺒﻴّﺔ ﺃﻭ ﺍﳋﻠﻮﺓ ﻬﺑﺎ ،ﻭﺷﺮﺏ ﻣﺴﻜﺮ ،ﺃﻭ ﻛﺬﺏ ،ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻪ ﺍﻟﻨّﺪﻡ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧّﻪ ﻗﺎﻝ » :ﺍﻟﻨّﺪﻡ ﺗﻮﺑﺔ « ﻭﻗﻴﻞ :ﺍﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺼﻮﺡ ﲡﻤﻊ ﺃﺭﺑﻌﺔ ﺃﺷﻴﺎﺀ ،ﺍﻟﻨّﺪﻡ ﺑﺎﻟﻘﻠﺐ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﻠﹼﺴﺎﻥ ،ﻭﺇﺿﻤﺎﺭ ﺃﻥ ﻻ ﻳﻌﻮﺩ ،ﻭﳎﺎﻧﺒﺔ ﺧﻠﻄﺎﺀ ﺍﻟﺴّﻮﺀ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻮﺟﺐ ﻋﻠﻴﻪ ﺣﻘﹼﺎ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺃﻭ ﻵﺩﻣﻲّ ﻛﻤﻨﻊ ﺍﻟﺰّﻛﺎﺓ ﻭﺍﻟﻐﺼﺐ ،ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻪ ﲟﺎ ﺫﻛﺮﻧﺎ ،ﻭﺗﺮﻙ ﺍﳌﻈﻠﻤﺔ ﺣﺴﺐ ﺇﻣﻜﺎﻧﻪ ﺑﺄﻥ ﻳﺆﺩّﻱ ﺍﻟﺰّﻛﺎﺓ ﻭﻳﺮﺩّ ﺍﳌﻐﺼﻮﺏ ﺃﻭ ﻣﺜﻠﻪ ﺇﻥ ﻛﺎﻥ ﻣﺜﻠﻴّﺎ ،ﻭﺇﻟﹼﺎ ﻗﻴﻤﺘﻪ. ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﻧﻮﻯ ﺭﺩّﻩ ﻣﱴ ﻗﺪﺭ ﻋﻠﻴﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﺣﻖّ ﰲ ﺍﻟﺒﺪﻥ ،ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻵﺩﻣﻲّ ﻛﺎﻟﻘﺼﺎﺹ ﻭﺣﺪّ ﺍﻟﻘﺬﻑ ﺍﺷﺘﺮﻁ ﰲ ﺍﻟﺘّﻮﺑﺔ ﺍﻟﺘّﻤﻜﲔ ﻣﻦ ﻧﻔﺴﻪ ﻭﺑﺬﳍﺎ ﻟﻠﻤﺴﺘﺤﻖّ ،ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﺤﺪّ ﺍﻟﺰّﱏ ،ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻓﺘﻮﺑﺘﻪ ﺃﻳﻀﺎ ﺑﺎﻟﻨّﺪﻡ ،ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﻮﺩ ﻭﻻ ﻳﺸﺘﺮﻁ ﺍﻹﻗﺮﺍﺭ ﺑﻪ ،ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﱂ ﻳﺸﺘﻬﺮ ﻋﻨﻪ ﻓﺎﻷﻭﱃ ﻟﻪ ﺳﺘﺮ ﻧﻔﺴﻪ ،ﻭﺍﻟﺘّﻮﺑﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ،ﻷﻥﹼ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ » :ﻣﻦ ﺃﺻﺎﺏ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﻓﻠﻴﺴﺘﺘﺮ ﺑﺴﺘﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ،ﻓﺈﻧّﻪ ﻣﻦ ﻳﺒﺪ ﻟﻨﺎ ﺻﻔﺤﺘﻪ ﻧﻘﻢ ﻋﻠﻴﻪ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ « » ﻓﺈﻥﹼ ﺍﻟﻐﺎﻣﺪﻳّﺔ ﺣﲔ ﺃﻗﺮّﺕ ﺑﺎﻟﺰّﱏ ﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻟﻚ « ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻌﺼﻴﺔ ﻣﺸﻬﻮﺭﺓ ﻓﺬﻛﺮ ﺍﻟﻘﺎﺿﻲ ﺃﻥﹼ ﺍﻷﻭﱃ
ﺍﻹﻗﺮﺍﺭ ﺑﻪ ﻟﻴﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪّ ،ﻷﻧّﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺸﻬﻮﺭﺍ ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺗﺮﻙ ﺇﻗﺎﻣﺔ ﺍﳊﺪّ ﻋﻠﻴﻪ ،ﻭﺍﻟﺼّﺤﻴﺢ ﺃﻥﹼ ﺗﺮﻙ ﺍﻹﻗﺮﺍﺭ ﺃﻭﱃ » ،ﻷﻥﹼ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺮّﺽ ﻟﻠﻤﻘﺮّ ﻋﻨﺪﻩ ﺑﺎﻟﺮّﺟﻮﻉ ﻋﻦ ﺍﻹﻗﺮﺍﺭ ﻓﻌﺮّﺽ ﳌﺎﻋﺰ « ،ﻭﻟﻠﻤﻘﺮّ ﻋﻨﺪﻩ ﺑﺎﻟﺴّﺮﻗﺔ ﺑﺎﻟﺮّﺟﻮﻉ ﻣﻊ ﺍﺷﺘﻬﺎﺭﻩ ﻋﻨﻪ ﺑﺈﻗﺮﺍﺭﻩ ،ﻭﻛﺮﻩ ﺍﻹﻗﺮﺍﺭ ﺣﺘّﻰ ﺇﻧّﻪ ﻗﻴﻞ ﳌﹼﺎ ﻗﻄﻊ ﺍﻟﺴّﺎﺭﻕ ﻛﺄﻧّﻤﺎ ﺃﺳﻒ ﻭﺟﻬﻪ ﺭﻣﺎﺩﹰﺍ ، ﻭﱂ ﻳﺮﺩ ﺍﻷﻣﺮ ﺑﺎﻹﻗﺮﺍﺭ ﻭﻻ ﺍﳊﺚﹼ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨّﺔ ،ﻭﻻ ﻳﺼ ﺢّ ﻟﻪ ﻗﻴﺎﺱ. ﺇﻧّﻤﺎ ﻭﺭﺩ ﺍﻟﺸّﺮﻉ ﺑﺎﻟﺴّﺘﺮ ﻭﺍﻻﺳﺘﺘﺎﺭ ﻭﺍﻟﺘّﻌﺮﻳﺾ ﻟﻠﻤﻘﺮّ ﺑﺎﻟﺮّﺟﻮﻉ ﻋﻦ ﺍﻹﻗﺮﺍﺭ. » ﻭﻗﺎﻝ ﳍﺰﺍﻝ ﻭﻛﺎﻥ ﻫﻮ ﺍﻟﹼﺬﻱ ﺃﻣﺮ ﻣﺎﻋﺰﹰﺍ ﺑﺎﻹﻗﺮﺍﺭ ﻳﺎ ﻫﺰﺍﻝ ﻟﻮ ﺳﺘﺮﺗﻪ ﺑﺜﻮﺑﻚ ﻛﺎﻥ ﺧﲑﹰﺍ ﻟﻚ « . ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺸّﺎﻓﻌﻲّ :ﺗﻮﺑﺔ ﻫﺬﺍ ﺇﻗﺮﺍﺭﻩ ﻟﻴﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪّ ﻭﻟﻴﺲ ﺑﺼﺤﻴﺢ ﳌﺎ ﺫﻛﺮﻧﺎ ،ﻭﻷﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﺗﻮﺟﺪ ﺣﻘﻴﻘﺘﻬﺎ ﺑﺪﻭﻥ ﺍﻹﻗﺮﺍﺭ ﻭﻫﻲ ﲡﺐّ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻷﺧﺒﺎﺭ ﻣﻊ ﻣﺎ ﺩﻟﹼﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺎﺕ ﰲ ﻣﻐﻔﺮﺓ ﺍﻟﺬﹼﻧﻮﺏ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺗﺮﻙ ﺍﻹﺻﺮﺍﺭ. ﻭﺃﻣّﺎ ﺍﻟﺒﺪﻋﺔ ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻬﺎ ﺑﺎﻻﻋﺘﺮﺍﻑ ﻬﺑﺎ ،ﻭﺍﻟﺮّﺟﻮﻉ ﻋﻨﻬﺎ ،ﻭﺍﻋﺘﻘﺎﺩ ﺿﺪّ ﻣﺎ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﻣﻨﻬﺎ. »ﻋﺪﻡ ﺍﻟﻌﻮﺩﺓ« - ٦ﻻ ﻳﺸﺘﺮﻁ ﰲ ﺍﻟﺘّﻮﺑﺔ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﻟﺬﹼﻧﺐ ﺍﻟﹼﺬﻱ ﺗﺎﺏ ﻣﻨﻪ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺇﻧّﻤﺎ ﺗﺘﻮﻗﹼﻒ ﺍﻟﺘّﻮﺑﺔ ﻋﻠﻰ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻭﺍﻟﻨّﺪﻡ ﻋﻠﻴﻪ ﻭﺍﻟﻌﺰﻡ ﺍﳉﺎﺯﻡ ﻋﻠﻰ ﺗﺮﻙ ﻣﻌﺎﻭﺩﺗﻪ ،ﻓﺈﻥ ﻋﺎﻭﺩﻩ ﻣﻊ ﻋﺰﻣﻪ ﺣﺎﻝ ﺍﻟﺘّﻮﺑﺔ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﺎﻭﺩﻩ ﺻﺎﺭ ﻛﻤﻦ ﺍﺑﺘﺪﺃ ﺍﳌﻌﺼﻴﺔ ،ﻭﱂ ﺗﺒﻄﻞ ﺗﻮﺑﺘﻪ ﺍﳌﺘﻘﺪّﻣﺔ ،ﻭﻻ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺇﰒ ﺍﻟﺬﹼﻧﺐ ﺍﻟﹼﺬﻱ ﺍﺭﺗﻔﻊ ﺑﺎﻟﺘّﻮﺑﺔ ،ﻭﺻﺎﺭ ﻛﺄﻥ ﱂ ﻳﻜﻦ ﻭﺫﻟﻚ ﺑﻨﺺّ ﺍﳊﺪﻳﺚ » :ﺍﻟﺘّﺎﺋﺐ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ « . ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﺇﰒ ﺍﻟﺬﹼﻧﺐ ﺍﻷﻭّﻝ ،ﻷﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﲟﻨﺰﻟﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﻜﻔﺮ ،ﻭﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺃﺳﻠﻢ ﻫﺪﻡ ﺇﺳﻼﻣﻪ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﺇﰒ ﺍﻟﻜﻔﺮ ﻭﺗﻮﺍﺑﻌﻪ ،ﻓﺈﺫﺍ ﺍﺭﺗﺪّ ﻋﺎﺩ ﺇﻟﻴﻪ ﺍﻹﰒ ﺍﻷﻭّﻝ ﻣﻊ ﺍﻟﺮّﺩّﺓ. ﻭﺍﳊﻖّ ﺃﻥﹼ ﻋﺪﻡ ﻣﻌﺎﻭﺩﺓ ﺍﻟﺬﹼﻧﺐ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺘّﻮﺑﺔ ﺷﺮﻁ ﰲ ﻛﻤﺎﻝ ﺍﻟﺘّﻮﺑﺔ ﻭﻧﻔﻌﻬﺎ ﺍﻟﻜﺎﻣﻞ ﻻ ﰲ ﺻ ﺤّﺔ ﻣﺎ ﻣﻀﻰ ﻣﻨﻬﺎ. ﻫﺬﺍ ﻭﺍﺷﺘﺮﻁ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﰲ ﺛﺒﻮﺕ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﺘّﻮﺑﺔ ﺇﺻﻼﺡ ﺍﻟﻌﻤﻞ ،ﻓ ﻼ ﺗﻜﻔﻲ ﺍﻟﺘّﻮﺑﺔ ﺣﺘّﻰ ﲤﻀﻲ ﻋﻠﻴﻪ ﻣﺪّﺓ ﺗﻈﻬﺮ ﻓﻴﻬﺎ ﺁﺛﺎﺭ ﺍﻟﺘّﻮﺑﺔ ﻭﻳﺘﺒﻴّﻦ ﻓﻴﻬﺎ ﺻﻼﺣﻪ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﻳﺄﰐ ﰲ ﺁﺛﺎﺭ ﺍﻟﺘّﻮﺑﺔ. »ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺑﻌﺾ ﺍﻟﺬﹼﻧﻮﺏ« - ٧ﺗﺼ ﺢّ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻏﲑﻩ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ،ﻓﺎﻟﺘّﻮﺑﺔ ﺗﺘﺒﻌّﺾ ﻛﺎﳌﻌﺼﻴﺔ ﻭﺗﺘﻔﺎﺿﻞ ﰲ ﻛﻤّﻴّﺘﻬﺎ ﻛﻤﺎ ﺗﺘﻔﺎﺿﻞ ﰲ ﻛﻴﻔﻴّﺘﻬﺎ ،ﻓﻜﻞﹼ ﺫﻧﺐ ﻟﻪ ﺗﻮﺑﺔ ﲣﺼّﻪ ،ﻭﻻ ﺗﺘﻮﻗﹼﻒ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻋﻠﻰ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺑﻘﻴّﺔ ﺍﻟﺬﹼﻧﻮﺏ ،ﻛﻤﺎ ﻻ ﻳﺘﻌﻠﹼﻖ ﺃﺣﺪ ﺍﻟﺬﹼﻧﺒﲔ ﺑﺎﻵﺧﺮ ،ﻭﻛﻤﺎ ﻳﺼ ﺢّ ﺇﳝﺎﻥ ﺍﻟﻜﺎﻓﺮ ﻣﻊ ﺇﺩﺍﻣﺘﻪ ﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﺰّﱏ ﺗﺼ ﺢّ ﺍﻟﺘّﻮﺑﺔ ﻋﻦ ﺫﻧﺐ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺁﺧﺮ. ﻭﻧﻘﻞ ﺍﺑﻦ ﺍﻟﻘﻴّﻢ ﻗﻮﻻ ﺑﻌﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﲪﺪ ﰒﹼ ﻗﺎﻝ :ﻭﺍﻟﹼﺬﻱ ﻋﻨﺪﻱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﻻ ﺗﺼ ﺢّ ﻣﻦ ﺫﻧﺐ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﻧﻮﻋﻪ ،ﻭﺃﻣّﺎ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻣﻊ ﻣﺒﺎﺷﺮﺓ ﺫﻧﺐ ﺁﺧﺮ ﻻ ﺗﻌﻠﹼﻖ ﻟﻪ ﺑﻪ ﻭﻻ ﻫﻮ ﻣﻦ ﻧﻮﻋﻪ ﻓﺘﺼ ﺢّ ،ﻛﻤﺎ ﺇﺫﺍ ﺗﺎﺏ ﻣﻦ ﺍﻟﺮّﺑﺎ ،ﻭﱂ ﻳﺘﺐ ﻣﻦ ﺷﺮﺏ ﺍﳋﻤﺮ ﻣﺜﻼ ﻓﺈﻥﹼ ﺗﻮﺑﺘﻪ ﻣﻦ ﺍﻟﺮّﺑﺎ ﺻﺤﻴﺤﺔ ،ﻭﺃﻣّﺎ ﺇﺫﺍ ﺗﺎﺏ ﻣﻦ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﻭﱂ ﻳﺘﺐ ﻣﻦ ﺭﺑﺎ ﺍﻟﻨّﺴﻴﺌﺔ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ،ﺃﻭ ﺗﺎﺏ ﻣﻦ ﺗﻨﺎﻭﻝ ﺍﳊﺸﻴﺸﺔ ﻭﺃﺻﺮّ ﻋﻠﻰ ﺷﺮﺏ ﺍﳋﻤﺮ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ﻓﻬﺬﺍ ﻻ ﺗﺼ ﺢّ ﺗﻮﺑﺘﻪ ،ﻛﻤﻦ ﻳﺘﻮﺏ ﻋﻦ ﺯﱏ ﺑﺎﻣﺮﺃﺓ ﻭﻫﻮ ﻣﺼﺮّ ﻋﻠﻰ ﺍﻟﺰّﱏ ﺑﻐﲑﻫﺎ. »ﺃﻗﺴﺎﻡ ﺍﻟﺘّﻮﺑﺔ« - ٨ﺻﺮّﺡ ﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﻧﻮﻋﺎﻥ : ﺗﻮﺑﺔ ﰲ ﺍﻟﺒﺎﻃﻦ ،ﻭﺗﻮﺑﺔ ﰲ ﺍﻟﻈﹼﺎﻫﺮ.
ﻓﺄﻣّﺎ ﺍﻟﺘّﻮﺑﺔ ﰲ ﺍﻟﺒﺎﻃﻦ :ﻓﻬﻲ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ،ﻓﻴﻨﻈﺮ ﰲ ﺍﳌﻌﺼﻴﺔ ﻓﺈﻥ ﱂ ﺗﺘﻌﻠﹼﻖ ﻬﺑﺎ ﻣﻈﻠﻤﺔ ﻵﺩﻣﻲّ ،ﻭﻻ ﺣﺪّ ﻟﻠﹼﻪ ﺗﻌﺎﱃ ،ﻛﺎﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻷﺟﻨﺒﻴّﺔ ﻓﻴﻤﺎ ﺩﻭﻥ ﺍﻟﻔﺮﺝ ،ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻬﺎ ﺃﻥ ﻳﻘﻠﻊ ﻋﻨﻬﺎ ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﻓﻌﻞ ﻣﺎ ﻓﻌﻞ ،ﻭﻳﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻣﺜﻠﻬﺎ. ﺸ ﹰﺔ ﺃﻭ ﹶﻇﹶﻠﻤُﻮﺍ ﺃ ْﻧ ﹸﻔﺴَﻬ ْﻢ ﹶﺫ ﹶﻛﺮُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻓﹶﺎ ْﺳَﺘ ْﻐ ﹶﻔﺮُﻭﺍ ِﻟﺬﹸﻧُﻮﺑﹺﻬ ْﻢ َﻭ َﻣ ْﻦ ﻭﺍﻟﺪّﻟﻴﻞ ﻋﻠﻰ ،ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺇﺫﺍ ﹶﻓ َﻌﻠﹸﻮﺍ ﻓﹶﺎ ِﺣ َ ﺏ ﺇﻻ ﺍﻟﻠﱠ ُﻪ َﻭ ﹾﱂ ﻳُﺼِﺮﱡﻭﺍ ﻋﻠﻰ ﻣَﺎ ﹶﻓ َﻌﻠﹸﻮﺍ« ﺍﻵﻳﺔ. َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱡﻧﻮ َ ﻭﺇﻥ ﺗﻌﻠﹼﻖ ﻬﺑﺎ ﺣﻖّ ﺁﺩﻣﻲّ ،ﻓﺎﻟﺘّﻮﺑﺔ ﻣﻨﻬﺎ ﺃﻥ ﻳﻘﻠﻊ ﻋﻨﻬﺎ ،ﻭﻳﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ،ﻭﻳﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﻣﺜﻠﻬﺎ ،ﻭﺃﻥ ﻳﱪﺃ ﻣﻦ ﺣﻖّ ﺍﻵﺩﻣﻲّ ،ﺇﻣّﺎ ﺑﺄﻥ ﻳﺆﺩّﻳﻪ ﺃﻭ ﻳﺴﺄﻟﻪ ﺣﺘّﻰ ﻳﱪﺋﻪ ﻣﻨﻪ ،ﻭﺇﻥ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳊﻖّ ﻧﻮﻯ ﺃﻧّﻪ ﺇﻥ ﻗﺪﺭ ﺃﻭﻓﺎﻩ ﺣﻘﹼﻪ. ﻭﺇﻥ ﺗﻌﻠﹼﻖ ﺑﺎﳌﻌﺼﻴﺔ ﺣﺪّ ﻟﻠﹼﻪ ،ﻛﺤﺪّ ﺍﻟﺰّﱏ ﻭﺍﻟﺸّﺮﺏ ،ﻓﺈﻥ ﱂ ﻳﻈﻬﺮ ﺫﻟﻚ ،ﻓﺎﻷﻭﱃ ﺃﻥ ﻳﺴﺘﺮﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ » :ﻣﻦ ﺃﺻﺎﺏ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﺷﻴﺌﺎ ﻓﻠﻴﺴﺘﺘﺮ ﺑﺴﺘﺮ ﺍﻟﻠﹼﻪ « . ﻭﺃﻣّﺎ ﺍﻟﺘّﻮﺑﺔ ﰲ ﺍﻟﻈﹼﺎﻫﺮ -ﻭﻫﻲ ﺍﻟﹼﱵ ﺗﻌﻮﺩ ﻬﺑﺎ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻮﻻﻳﺔ ﻭﻗﺒﻮﻝ ﺍﻟﺸّﻬﺎﺩﺓ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻓﻌﻼ ﻛﺎﻟﺰّﱏ ﻭﺍﻟﺴّﺮﻗﺔ ﱂ ﳛﻜﻢ ﺑﺼ ﺤّﺔ ﺍﻟﺘّﻮﺑﺔ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﺣﺘّﻰ ﻳﺼﻠﺢ ﻋﻤﻠﻪ ،ﻭﻗﺪّﺭﻭﻫﺎ ﺑﺴﻨﺔ ﺃﻭ ﺳﺘّﺔ ﺃﺷﻬﺮ ،ﺃﻭ ﺣﺘّﻰ ﻇﻬﻮﺭ ﻋﻼﻣﺎﺕ ﺍﻟﺼّﻼﺡ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻗﻮﺍﳍﻢ ﺧﻼﻓﺎ ﳉﻤﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻓﺈﻧّﻬﻢ ﱂ ﻳﺸﺘﺮﻃﻮﺍ ﺇﺻﻼﺡ ﺍﻟﻌﻤﻞ ﺑﻌﺪ ﺍﻟﺘّﻮﺑﺔ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻗﺬﻓﺎ ﺃﻭ ﺷﻬﺎﺩﺓ ﺯﻭﺭ ﻓﻼ ﺑﺪّ ﻣﻦ ﺇﻛﺬﺍﺏ ﻧﻔﺴﻪ ﻛﻤﺎ ﺳﻴﺄﰐ. »ﺍﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺼﻮﺡ« - ٩ﺃﻣﺮ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺼﻮﺡ ﻟﻴﻜﻔﹼﺮ ﻋﻨﻬﻢ ﺳﻴّﺌﺎﻬﺗﻢ ﻓﻘﺎﻝ » :ﻳﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺗُﻮﺑُﻮﺍ ﺇﱃ ﺍﻟﻠﱠ ِﻪ ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍﻷ ْﻧﻬَﺎ ُﺭ« . ﺕ َﺗ ْ ﺗَﻮَﺑ ﹰﺔ َﻧﺼُﻮ َﺣﹰﺎ َﻋﺴَﻰ َﺭﺑﱡ ﹸﻜ ْﻢ ﺃ ﹾﻥ ﻳُ ﹶﻜﻔﱢ َﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﺎِﺗﻜﹸ ْﻢ َﻭﻳُ ْﺪ ِﺧﹶﻠﻜﹸ ْﻢ َﺟﻨﱠﺎ ٍ ﻭﺍﺧﺘﻠﻔﺖ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ،ﻭﺃﺷﻬﺮﻫﺎ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺃﰊّ ﺑﻦ ﻛﻌﺐ ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻭﺭﻭﻱ ﻣﺮﻓﻮﻋﺎ ﺃﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﺍﻟﻨّﺼﻮﺡ ﻫﻲ ﺍﻟﹼﱵ ﻻ ﻋﻮﺩﺓ ﺑﻌﺪﻫﺎ ﻛﻤﺎ ﻻ ﻳﻌﻮﺩ ﺍﻟﻠﹼﱭ ﺇﱃ ﺍﻟﻀّﺮﻉ. ﻭﻗﻴﻞ :ﻫﻲ ﺍﻟﻨّﺪﻡ ﺑﺎﻟﻘﻠﺐ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﻠﹼﺴﺎﻥ ،ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ،ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﻳﻌﻮﺩ. »ﺣﻜﻢ ﺍﻟﺘّﻮﺑﺔ« - ١٠ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺍﳌﻌﺼﻴﺔ ﻭﺍﺟﺒﺔ ﺷﺮﻋﺎ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺑﺎﺗّﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ ،ﻷﻧّﻬﺎ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﺍﳌﻬﻤّﺔ ﻭﻗﻮﺍﻋﺪ ﺍﻟﺪّﻳﻦ ، ﻭﺃﻭّﻝ ﻣﻨﺎﺯﻝ ﺍﻟﺴّﺎﻟﻜﲔ ،ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ » :ﻭَﺗُﻮﺑُﻮﺍ ﺇﱃ ﺍﻟﻠﱠ ِﻪ َﺟﻤِﻴ َﻌﹰﺎ ﺃﻳﱡﻬﺎ ﺍﳌﹸﺆﻣِﻨﻮ ﹶﻥ ﹶﻟ َﻌﻠﱠﻜﹸ ْﻢ ُﺗ ﹾﻔِﻠ ﺤُﻮ ﹶﻥ« . »ﻭﻗﺖ ﺍﻟﺘّﻮﺑﺔ« - ١١ﺇﺫﺍ ﺃﺧّﺮ ﺍﳌﺬﻧﺐ ﺍﻟﺘّﻮﺑﺔ ﺇﱃ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ،ﻓﺈﻥ ﻇﻞﹼ ﺁﻣﻼ ﰲ ﺍﳊﻴﺎﺓ ﻏﲑ ﻳﺎﺋﺲ ﲝﻴﺚ ﻻ ﻳﻌﻠﻢ ﻗﻄﻌﺎ ﺃﻥﹼ ﺍﳌﻮﺕ ﻳﺪﺭﻛﻪ ﻻ ﳏﺎﻟﺔ ﻓﺘﻮﺑﺘﻪ ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺇﻥ ﻛﺎﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﳌﻮﺕ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ » :ﻭَﻫﻮ ﺍﻟﱠﺬﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎﺩِﻩ ﺕ« ﻭﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ » :ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﻣﺎ ﱂ ﻳﻐﺮﻏﺮ « . َﻭَﻳ ْﻌﻔﹸﻮ ﻋَﻦ ﺍﻟﺴﱠﻴﱢﺌﺎ ِ ﻭﺇﻥ ﻗﻄﻊ ﺍﻷﻣﻞ ﻣﻦ ﺍﳊﻴﺎﺓ ﻭﻛﺎﻥ ﰲ ﺣﺎﻟﺔ ﺍﻟﻴﺄﺱ -ﻣﺸﺎﻫﺪﺓ ﺩﻻﺋﻞ ﺍﳌﻮﺕ -ﻓﺎﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ :ﻗﺎﻝ ﺍﳌﺎﻟﻜﻴّﺔ -ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﺍﳊﻨﻔﻴّﺔ :ﻭﻭﺟﻪ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ،ﻭﺭﺃﻱ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻭﻧﺴﺐ ﺇﱃ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ :ﺇﻧّﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻴﺎﺋﺲ ﻀ َﺮ ﺃ َﺣﺪَﻫﻢ ﺕ ﺣﺘﱠﻰ ﺇﺫﺍ َﺣ َ ﺖ ﺍﻟﺘﱠﻮَﺑﺔﹸ ِﻟﻠﱠﺬِﻳ َﻦ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺴ ِ ﺍﻟﹼﺬﻱ ﻳﺸﺎﻫﺪ ﺩﻻﺋﻞ ﺍﳌﻮﺕ ،ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ َ » :ﻭﻟﹶﻴ َ ﺖ ﺍﻵ ﹶﻥ« ﺍﻵﻳﺔ. ﺕ ﻗﺎ ﹶﻝ ﺇﻧﱢﻲ ُﺗ ْﺒ ُ ﺍﳌﹶﻮ ُ ﻗﺎﻟﻮﺍ :ﺇﻥﹼ ﺍﻵﻳﺔ ﰲ ﺣﻖّ ﺍﳌﺴﻠﻤﲔ ﺍﻟﹼﺬﻳﻦ ﻳﺮﺗﻜﺒﻮﻥ ﺍﻟﺬﹼﻧﻮﺏ ﻭﻳﺆﺧّﺮﻭﻥ ﺍﻟﺘّﻮﺑﺔ ﺇﱃ ﻭﻗﺖ ﺍﻟﻐﺮﻏﺮﺓ ،ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺑﻌﺪﻩ » :ﻭَﻻ ﺍﻟﱠﺬِﻳﻦَ َﻳﻤُﻮﺗُﻮ ﹶﻥ َﻭ ُﻫ ْﻢ ﻛﹸﻔﱠﺎﺭٌ« ﻷﻧّﻪ ﺗﻌﺎﱃ ﲨﻊ ﺑﲔ ﻣﻦ ﺃﺧّﺮ ﺍﻟﺘّﻮﺑﺔ ﺇﱃ ﺣﻀﻮﺭ ﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻔﺴﻘﺔ ﻭﺑﲔ ﻣﻦ ﳝﻮﺕ
ﻭﻫﻮ ﻛﺎﻓﺮ ،ﻓﻼ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻴﺎﺋﺲ ﻛﻤﺎ ﻻ ﻳﻘﺒﻞ ﺇﳝﺎﻧﻪ. ﻭﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻳﻘﺒﻞ ﺍﻟﺘّﻮﺑﺔ ﻣﺎ ﱂ ﻳﻐﺮﻏﺮ « ﻭﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧّﻪ ﻳﺸﺘﺮﻁ ﻟﺼ ﺤّﺔ ﺍﻟﺘّﻮﺑﺔ ﺻﺪﻭﺭﻫﺎ ﻗﺒﻞ ﺍﻟﻐﺮﻏﺮﺓ ،ﻭﻫﻲ ﺣﺎﻟﺔ ﺍﻟﻴﺄﺱ ﻭﺑﻠﻮﻍ ﺍﻟﺮّﻭﺡ ﺍﳊﻠﻘﻮﻡ. ﻭﻋﻨﺪ ﺑﻌﺾ ﺍﳊﻨﻔﻴّﺔ -ﻭﻫﻮ ﻭﺟﻪ ﺁﺧﺮ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ -ﻭﻋﺰﺍﻩ ﺑﻌﻀﻬﻢ ﺇﱃ ﻣﺬﻫﺐ ﺍﳌﺎﺗﺮﻳﺪﻳّﺔ ﺃﻥﹼ ﺍﳌﺆﻣﻦ ﺍﻟﻌﺎﺻﻲ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻪ ﻭﻟﻮ ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﺮﻏﺮﺓ ،ﲞﻼﻑ ﺇﳝﺎﻥ ﺍﻟﻴﺎﺋﺲ ﻓﺈﻧّﻪ ﻻ ﻳﻘﺒﻞ ،ﻭﻭﺟﻪ ﺍﻟﻔﺮﻕ ﺃﻥﹼ ﺍﻟﻜﺎﻓﺮ ﻏﲑ ﻋﺎﺭﻑ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ ، ﻭﻳﺒﺪﺃ ﺇﳝﺎﻧﺎ ﻭﻋﺮﻓﺎﻧﺎ ،ﻭﺍﻟﻔﺎﺳﻖ ﻋﺎﺭﻑ ﻭﺣﺎﻟﻪ ﺣﺎﻝ ﺍﻟﺒﻘﺎﺀ ،ﻭﺍﻟﺒﻘﺎﺀ ﺃﺳﻬﻞ ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ ﻭﻹﻃﻼﻕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻭَﻫﻮَ ﺍﻟﱠﺬﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ« . ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﻋﺪﻡ ﻗﺒﻮﻝ ﺗﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ ﺑﺈﺳﻼﻣﻪ ﰲ ﺣﺎﻟﺔ ﺍﻟﻴﺄﺱ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﺣﺎﻝ ﻓﺮﻋﻮﻥ : ﺖ ﹶﻗ ْﺒﻞﹸ ﲔ ﺍﻵ ﹶﻥ َﻭﹶﻗ ْﺪ َﻋﺼَﻴ َ ﺴﻠِﻤ َ ﺖ ﹺﺑ ِﻪ ﺑَﻨُﻮ ﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﻭﺃﻧَﺎ ِﻣ َﻦ ﺍﹸﳌ ْ » َﺣﺘﱠﻰ ﺇﺫﹶﺍ ﹶﺃ ْﺩ َﺭﻛﹶﻪ ﺍﻟَﻐ َﺮ ﻕُ ﻗﹶﺎ ﹶﻝ ﺁ َﻣ ْﻨﺖُ ﺃﻧﱠﻪ ﻻ ﺇﻟ َﻪ ﺇﻻ ﺍﻟﱠﺬﻱ ﺁ َﻣَﻨ ْ ﺖ ﻣِﻦ ﺍﳌﹸ ﹾﻔﺴِﺪﻳ َﻦ« . َﻭﻛﹸ ْﻨ َ »ﻣﻦ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻬﻢ ﻭﻣﻦ ﻻ ﺗﻘﺒﻞ« - ١٢ﺗﻘﺪّﻡ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﺒﻞ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻭﺍﳌﺴﻠﻢ ﺍﻟﻌﺎﺻﻲ ﺑﻔﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ﻛﻤﺎ ﻭﻋﺪ ﰲ ﻛﺘﺎﺑﻪ ﺍﺠﻤﻟﻴﺪ ﺕ« ﻟﻜﻦ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺣﻴﺚ ﻗﺎﻝ » :ﻭَﻫﻮَ ﺍﻟﱠﺬﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎﺩِﻩ َﻭَﻳ ْﻌﻔﹸﻮ ﻋَﻦ ﺍﻟﺴﱠﻴﱢﺌﺎ ِ ﻗﺒﻮﻝ ﺍﻟﺘّﻮﺑﺔ ﻓﻴﻬﺎ ﻧﻈﺮﺍ ﻟﻸﺩﻟﹼﺔ ﺍﻟﺸّﺮﻋﻴّﺔ ﺍﳋﺎ ﺻّﺔ ﻬﺑﺎ ﻭﻣﻦ ﻫﺬﻩ ﺍﳊﺎﻻﺕ : »ﺃ -ﺗﻮﺑﺔ ﺍﻟﺰّ ﻧﺪﻳﻖ« - ١٣ﺍﻟﺰّﻧﺪﻳﻖ ﻫﻮ ﺍﻟﹼﺬﻱ ﻻ ﻳﺘﻤﺴّﻚ ﺑﺸﺮﻳﻌﺔ ﻭﻻ ﻳﺘﺪﻳّﻦ ﺑﺪﻳﻦ. ﻭﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ -ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻭﻫﻮ ﻇﺎﻫﺮ ﺍﳌﺬﻫﺐ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺭﺃﻱ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ -ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﺰّﻧﺪﻳﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ » :ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ َﻭﹶﺃ ﺻْﹶﻠ ﺤُﻮﺍ َﻭَﺑﻴﱠﻨُﻮﺍ« ﺍﻵﻳﺔ. ﻭﺍﻟﺰّ ﻧﺪﻳﻖ ﻻ ﻳﻈﻬﺮ ﻣﻨﻪ ﺑﺎﻟﺘّﻮﺑﺔ ﺧﻼﻑ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ،ﻷﻧّﻪ ﻛﺎﻥ ﻳﻈﻬﺮ ﺍﻹﺳﻼﻡ ﻣﺴﺮّﹰﺍ ﺑﺎﻟﻜﻔﺮ ،ﻭﻷﻥﹼ ﺍﻟﺘّﻮﺑﺔ ﻋﻨﺪ ﺍﳋﻮﻑ ﻋﲔ ﺍﻟﺰّﻧﺪﻗﺔ. ﻟﻜﻦ ﺍﳌﺎﻟﻜﻴّﺔ ﺻﺮّﺣﻮﺍ ﺑﻘﺒﻮﻝ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﺍﻟﺰّﻧﺪﻳﻖ ﺇﺫﺍ ﺃﻇﻬﺮﻫﺎ ﻗﺒﻞ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻴﻪ. ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻥﹼ ﺍﻟﺰّﻧﺪﻳﻖ ﲡﺮﻱ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺗﺪّ ﻓﺘﻘﺒﻞ ﺗﻮﺑﺘﻪ ﺑﺸﺮﻭﻃﻬﺎ ﻒ« . ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ » :ﹸﻗ ﹾﻞ ِﻟﻠﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺇ ﹾﻥ َﻳ ْﻨَﺘﻬُﻮﺍ ُﻳ ْﻐ ﹶﻔ ْﺮ ﻟﹶﻬ ْﻢ ﻣَﺎ ﹶﻗ ْﺪ َﺳﹶﻠ َ ﻭﺃﳊﻖ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﺑﺎﻟﺰّﻧﺎﺩﻗﺔ ﺍﻟﺒﺎﻃﻨﻴّﺔ ﲟﺨﺘﻠﻒ ﻓﺮﻗﻬﻢ ،ﻛﻤﺎ ﺃﳊﻖ ﻬﺑﻢ ﺍﳊﻨﺎﺑﻠﺔ ﺍﳊﻠﻮﻟﻴّﺔ ﻭﺍﻹﺑﺎﺣﻴّﺔ ﻭﺳﺎﺋﺮ ﺍﻟﻄﹼﻮﺍﺋﻒ ﺍﳌﺎﺭﻗﲔ ﻣﻦ ﺍﻟﺪّﻳﻦ. »ﺏ -ﺗﻮﺑﺔ ﻣﻦ ﺗﻜﺮّﺭﺕ ﺭﺩّﺗﻪ« - ١٤ﺻﺮّﺡ ﺍﳊﻨﺎﺑﻠﺔ -ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﻧﺴﺐ ﺇﱃ ﻣﺎﻟﻚ ﺑﺄﻧّﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﺗﻜﺮّﺭﺕ ﺭﺩّﺗﻪ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ : ﻼ« . » ﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﹸﺛﻢﱠ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹸﺛﻢﱠ ﺁﻣَﻨُﻮﺍ ﹸﺛﻢﱠ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹸﺛﻢﱠ ﺍ ْﺯﺩَﺍﺩُﻭﺍ ﻛﹸ ﹾﻔ َﺮﹰﺍ ﹶﻟ ْﻢ ﻳَﻜﹸﻦ ﺍﻟﻠﱠ ُﻪ ِﻟَﻴ ْﻐ ِﻔ َﺮ ﻟﹶﻬ ْﻢ ﻭَﻻ ِﻟَﻴ ْﻬﺪِﻳﻬ ْﻢ َﺳﺒﹺﻴ ﹰ ﻭﻟﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ » :ﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ َﺑ ْﻌ َﺪ ﺇﳝَﺎﹺﻧ ﹺﻬ ْﻢ ﹸﺛﻢﱠ ﺍ ْﺯﺩَﺍﺩُﻭﺍ ﻛﹸ ﹾﻔ َﺮﹰﺍ ﹶﻟ ْﻦ ﺗُ ﹾﻘَﺒ ﹶﻞ ﺗَﻮَﺑﺘُﻬ ْﻢ« ﻭﺍﻻﺯﺩﻳﺎﺩ ﻳﻘﺘﻀﻲ ﻛﻔﺮﺍ ﺟﺪﻳﺪﺍ ﻻ ﺑﺪّ ﻣﻦ ﺗﻘﺪّﻡ ﺇﳝﺎﻥ ﻋﻠﻴﻪ. ﻭﳌﺎ ﺭﻭﻱ ﺃﻥﹼ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭ ﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﰐ ﺑﺮﺟﻞ ﻓﻘﺎﻝ ﻟﻪ :ﺇﻧّﻪ ﺃﰐ ﺑﻚ ﻣﺮّﺓ ﻓﺰﻋﻤﺖ ﺃﻧّﻚ ﺗﺒﺖ ﻭﺃﺭﺍﻙ ﻗﺪ ﻋﺪﺕ ﻓﻘﺘﻠﻪ. ﻭﻷﻥﹼ ﺗﻜﺮﺍﺭ ﺍﻟﺮّﺩّﺓ ﻣﻨﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﻓﺴﺎﺩ ﻋﻘﻴﺪﺗﻪ ﻭﻗﻠﹼﺔ ﻣﺒﺎﻻﺗﻪ ﺑﺎﻟﺪّﻳﻦ ﻓﻴﻘﺘﻞ.
ﻭﻗﺎﻝ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﰲ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ :ﺇﻧّﻪ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﳌﺮﺗﺪّ ﻭﻟﻮ ﺗﻜﺮّﺭﺕ ﺭﺩّﺗﻪ ،ﻹﻃﻼﻕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻒ« ﻭﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ » :ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨّﺎﺱ ﺣﺘّﻰ » :ﹸﻗ ﹾﻞ ِﻟﻠﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺇ ﹾﻥ َﻳ ْﻨَﺘﻬُﻮﺍ ُﻳ ْﻐ ﹶﻔ ْﺮ ﻟﹶﻬ ْﻢ ﻣَﺎ ﻗﹶﺪ َﺳﹶﻠ َ ﻳﻘﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻟﹼﺎ ﺍﻟﻠﹼﻪ ،ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻟﹼﺎ ﺍﻟﻠﹼﻪ ﻋﺼﻤﻮﺍ ﻣﻨّﻲ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻟﹼﺎ ﲝﻘﹼﻬﺎ ﻭﺣﺴﺎﻬﺑﻢ ﻋﻠﻰ ﺍﻟﻠﹼﻪ « . ﻟﻜﻨّﻬﻢ ﺻﺮّﺣﻮﺍ ﺑﺄﻥﹼ ﺍﳌﺮﺗﺪّ ﺍﳌﺘﻜﺮّﺭﺓ ﻣﻨﻪ ﺍﻟﺮّﺩّﺓ ﺇﺫﺍ ﺗﺎﺏ ﺛﺎﻧﻴﺎ ﻋﺰّﺭ ﺑﺎﻟﻀّﺮﺏ ﺃﻭ ﺑﺎﳊﺒﺲ ﻭﻻ ﻳﻘﺘﻞ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ :ﺇﺫﺍ ﺍﺭﺗﺪّ ﺛﺎﻧﻴﺎ ﰒﹼ ﺗﺎﺏ ﺿﺮﺑﻪ ﺍﻹﻣﺎﻡ ﻭﺧﻠﹼﻰ ﺳﺒﻴﻠﻪ ،ﻭﺇﻥ ﺍﺭﺗﺪّ ﺛﺎﻟﺜﺎ ﰒﹼ ﺗﺎﺏ ﺿﺮﺑﻪ ﺿﺮﺑﺎ ﻭﺟﻴﻌﺎ ﻭﺣﺒﺴﻪ ﺣﺘّﻰ ﺗﻈﻬﺮ ﻋﻠﻴﻪ ﺁﺛﺎﺭ ﺍﻟﺘّﻮﺑﺔ ﻭﻳﺮﻯ ﺃﻧّﻪ ﳐﻠﺺ ﰒﹼ ﺧﻠﹼﻰ ﺳﺒﻴﻠﻪ ،ﻓﺈﻥ ﻋﺎﺩ ﻓﻌﻞ ﺑﻪ ﻫﻜﺬﺍ ﺃﺑﺪﺍ ﻣﺎ ﺩﺍﻡ ﺣﺘّﻰ ﻳﺮﺟﻊ ﺇﱃ ﺍﻹﺳﻼﻡ. ﻭﻗﺪ ﺟﺎﺀ ﻣﺜﻞ ﻫﺬﺍ ﻋﻦ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ. »ﺝ -ﺗﻮﺑﺔ ﺍﻟﺴّﺎﺣﺮ« - ١٥ﺍﻟﺴّﺤﺮ ﻋﻠﻢ ﻳﺴﺘﻔﺎﺩ ﻣﻨﻪ ﺣﺼﻮﻝ ﻣﻠﻜﺔ ﻧﻔﺴﺎﻧﻴّﺔ ﻳﻘﺘﺪﺭ ﻬﺑﺎ ﻋﻠﻰ ﺃﻓﻌﺎﻝ ﻏﺮﻳﺒﺔ ﺑﺄﺳﺒﺎﺏ ﺧﻔﻴّﺔ. ﻭﻋﺮّﻓﻪ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺑﺄﻧّﻪ ﻋﻠﻢ ﺑﻜﻴﻔﻴّﺔ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﺗﻘﺘﺪﺭ ﺍﻟﻨّﻔﻮﺱ ﺍﻟﺒﺸﺮﻳّﺔ ﻬﺑﺎ ﻋﻠﻰ ﺍﻟﺘّﺄﺛﲑﺍﺕ ﰲ ﻋﺎﱂ ﺍﻟﻌﻨﺎﺻﺮ ﺑﻐﲑ ﻣﻌﻴّﻦ. ﺤ َﺮ« ﻓﺬﻣّﻬﻢ ﺱ ﺍﻟﺴﱢ ْ ﲔ ﹶﻛ ﹶﻔﺮُﻭﺍ ُﻳ َﻌﻠﱢﻤُﻮ ﹶﻥ ﺍﻟﻨﱠﺎ َ ﻭﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺗﻌﻠﻴﻤﻪ ﻭﺗﻌﻠﹼﻤﻪ ﺣﺮﺍﻡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ َ » :ﻭﹶﻟ ِﻜﻦﱠ ﺍﻟﺸﱠﻴَﺎ ِﻃ َ ﻋﻠﻰ ﺗﻌﻠﻴﻤﻪ » ،ﻭﻷﻥﹼ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺪّﻩ ﻣﻦ ﺍﻟﺴّﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ « . ﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﻻ ﻧﻌﻠﻢ ﻓﻴﻪ ﺧﻼﻓﹰﺎ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ. ﻭﻗﺪ ﺻﺮّﺡ ﺍﳊﻨﻔﻴّﺔ ﺑﺄﻧّﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﺴّﺎﺣﺮ ﻓﻴﺠﺐ ﻗﺘﻠﻪ ﻭﻻ ﻳﺴﺘﺘﺎﺏ ،ﻭﺫﻟﻚ ﻟﺴﻌﻴﻪ ﺑﺎﻟﻔﺴﺎﺩ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻋﺪﻡ ﻛﻔﺮﻩ ﻣﻄﻠﻘﺎ ﻋﺪﻡ ﻗﺘﻠﻪ ،ﻷﻥﹼ ﻗﺘﻠﻪ ﺑﺴﺒﺐ ﺳﻌﻴﻪ ﺑﺎﻟﻔﺴﺎﺩ ،ﻓﺈﺫﺍ ﺛﺒﺖ ﺿﺮﺭﻩ ﻭﻟﻮ ﺑﻐﲑ ﻣﻜﻔﹼﺮ ﻳﻘﺘﻞ ﺩﻓﻌﺎ ﻟﺸﺮّﻩ ﻛﺎﳋﻨّﺎﻕ ﻭﻗﻄﹼﺎﻉ ﺍﻟﻄﹼﺮﻳﻖ. ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ. ﻭﺣﺪّ ﺍﻟﺴّﺎﺣﺮ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺍﻟﻘﺘﻞ ﻭﻳﻜﻔﺮ ﺑﺘﻌﻠﹼﻤﻪ ﻭﻓﻌﻠﻪ ﺳﻮﺍﺀ ﺍﻋﺘﻘﺪ ﲢﺮﳝﻪ ﺃﻭ ﺇﺑﺎﺣﺘﻪ. ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻦ ﺃﲪﺪ ﻣﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﻳﻜﻔﺮ. ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻴّﺔ :ﺇﺫﺍ ﺣﻜﻢ ﺑﻜﻔﺮﻩ ﻓﺈﻥ ﻛﺎﻥ ﳎﺎﻫﺮﺍ ﺑﻪ ﻳﻘﺘ ﻞ ﺇﻻ ﺃﻥ ﻳﺘﻮﺏ ﻓﺘﻘﺒﻞ ﺗﻮﺑﺘﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﳜﻔﻴﻪ ﻓﻬﻮ ﻛﺎﻟﺰّﻧﺪﻳﻖ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺘﻪ. - ١٦ﻭﺍﻟﺪّﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﻗﺒﻮﻝ ﺗﻮﺑﺔ ﺍﻟﺴّﺎﺣﺮ ﺣﺪﻳﺚ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﺣﺪّ ﺍﻟﺴّﺎﺣﺮ ﺿﺮﺑﺔ ﺑﺎﻟﺴّﻴﻒ « ﻓﺴﻤّﺎﻩ ﺣﺪّﹰﺍ ﻭﺍﳊﺪّ ﺑﻌﺪ ﺛﺒﻮﺕ ﺳﺒﺒﻪ ﻻ ﻳﺴﻘﻂ ﺑﺎﻟﺘّﻮﺑﺔ. ﻭﳌﺎ ﺭﻭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ » :ﺇﻥﹼ ﺍﻟﺴّﺎﺣﺮﺓ ﺳﺄﻟﺖ ﺃﺻﺤﺎﺏ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﻫﻢ ﻣﺘﻮﺍﻓﺮﻭﻥ -ﻫﻞ ﳍﺎ ﻣﻦ ﺗﻮﺑﺔ ؟ ﻓﻤﺎ ﺃﻓﺘﺎﻫﺎ ﺃﺣﺪ « ،ﻭﻷﻧّﻪ ﻻ ﻃﺮﻳﻖ ﻟﻨﺎ ﺇﱃ ﺇﺧﻼﺻﻪ ﰲ ﺗﻮﺑﺘﻪ ﻷﻧّﻪ ﻳﻀﻤﺮ ﺍﻟﺴّﺤﺮ ﻭﻻ ﳚﻬﺮ ﺑﻪ ،ﻓﻴﻜﻮﻥ ﺇﻇﻬﺎﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘّﻮﺑﺔ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻘﺘﻞ ﻣﻊ ﺑﻘﺎﺋﻪ ﻋﻠﻰ ﺗﻠﻚ ﺍﳌﻔﺴﺪﺓ. ﻭﻗﺎﻝ ﺍﻟﺸّﺎﻓﻌﻴّﺔ :ﺇﻥ ﻋﻠﹼﻢ ﺃﻭ ﺗﻌﻠﹼﻢ ﺍﻟﺴّﺤﺮ ﻭﺍﻋﺘﻘﺪ ﲢﺮﳝﻪ ﱂ ﻳﻜﻔﺮ ،ﻭﺇﻥ ﺍﻋﺘﻘﺪ ﺇﺑﺎﺣﺘﻪ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺘﺤﺮﳝﻪ ﻛﻔﺮ ،ﻷﻧّﻪ ﻛﺬﹼﺏ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﺧﱪﻩ ﻭﻳﻘﺘﻞ ﻛﻤﺎ ﻳﻘﺘﻞ ﺍﳌﺮﺗﺪّ. ﻓﺎﻟﻈﹼﺎﻫﺮ ﻣﻦ ﻛﻼﻣﻬﻢ ﺃﻧّﻪ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﺴّﺎﺣﺮ ﻛﻤﺎ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﳌﺮﺗﺪّ. ﻭﻫﺬﺍ ﻣﺎ ﻗﺮّﺭﻩ ﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺍﻟﺮّﻭﺍﻳﺔ ﺍﻟﺜﹼﺎﻧﻴﺔ ﻋﻨﺪﻫﻢ ﺣﻴﺚ ﻗﺎﻟﻮﺍ :ﺇﻥﹼ ﺍﻟﺴّﺎﺣﺮ ﺇﻥ ﺗﺎﺏ ﻗﺒﻠﺖ ﺗﻮﺑﺘﻪ ،ﻷﻧّﻪ ﻟﻴﺲ ﺑﺄﻋﻈﻢ ﻣﻦ ﺍﻟﺸّﺮﻙ ،ﻭﺍﳌﺸﺮﻙ ﻳﺴﺘﺘﺎﺏ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺴّﺤﺮ ﻻ ﲤﻨﻊ ﻗﺒﻮﻝ ﺗﻮﺑﺘﻪ ،ﻓﺈﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻗﺒﻞ ﺗﻮﺑﺔ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ. ﻭﰲ ﺍﳉﻤﻠﺔ ،ﻓﺎﳋﻼﻑ ﰲ ﻗﺒﻮﻝ ﺗﻮﺑﺔ ﻫﺬﻩ ﺍﻟﻄﹼﻮﺍﺋﻒ ،ﺇﻧّﻤﺎ ﻫﻮ ﰲ ﺍﻟﻈﹼﺎﻫﺮ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺪّﻧﻴﺎ ﻣﻦ ﺗﺮﻙ ﻗﺘﻠﻬﻢ ﻭﺛﺒﻮﺕ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﰲ ﺣﻘﹼﻬﻢ ،ﻭﺃﻣّﺎ ﻗﺒﻮﻝ ﺍﻟﻠﹼﻪ ﳍﺎ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭﻏﻔﺮﺍﻧﻪ ﳌﻦ ﺗﺎﺏ ﻭﺃﻗﻠﻊ ﻇﺎﻫﺮﺍ ﺃﻭ ﺑﺎﻃﻨﺎ ﻓﻼ ﺧﻼﻑ ﻓﻴﻪ ،ﻓﺈﻥﹼ
ﺼﻤُﻮﺍ ﺑﹺﺎﻟﻠﱠ ِﻪ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﱂ ﻳﺴﺪّ ﺑﺎﺏ ﺍﻟﺘّﻮﺑﺔ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ﻭﻗﺪ ﻗﺎﻝ ﰲ ﺍﳌﻨﺎﻓﻘﲔ » :ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ َﻭﹶﺃ ﺻْﹶﻠ ﺤُﻮﺍ ﻭَﺍ ْﻋَﺘ َ ﲔ ﹶﺃ ْﺟ َﺮﹰﺍ َﻋﻈِﻴ َﻤﹰﺎ« . ﻑ ﻳُﺆﺗِﻲ ﺍﻟﻠﱠ ُﻪ ﺍﳌﹸﺆﻣِﻨ َ ﲔ َﻭﺳَﻮ َ ﻚ َﻣ َﻊ ﺍﳌﹸﺆﻣﻨ َ َﻭﹶﺃﺧْﹶﻠﺼُﻮﺍ ﺩِﻳﻨَﻬ ْﻢ ِﻟﻠﱠ ِﻪ ﻓﹶﺄﻭﻟﺌ َ ﻭﺗﻔﺼﻴﻞ ﻣﺎ ﻳﺘّﺼﻞ ﺑﺎﻟﺴّﺤﺮ ﻳﻨﻈﺮ ﰲ ﻣﺼﻄﻠﺢ » :ﺳﺤﺮ « . »ﺁﺛﺎﺭ ﺍﻟﺘّﻮﺑﺔ« »ﺃﻭّ ﹰﻻ :ﰲ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ« - ١٧ﺍﻟﺘّﻮﺑﺔ ﲟﻌﲎ ﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﳌﺜﻠﻪ ﻻ ﺗﻜﻔﻲ ﻹﺳﻘﺎﻁ ﺣﻖّ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ. ﻓﻤﻦ ﺳﺮﻕ ﻣﺎﻝ ﺃﺣﺪ ﺃﻭ ﻏﺼﺒﻪ ﺃﻭ ﺃﺳﺎﺀ ﺇﻟﻴﻪ ﺑﻄﺮﻳﻘﺔ ﺃﺧﺮﻯ ﻻ ﻳﺘﺨﻠﹼﺺ ﻣﻦ ﺍﳌﺴﺎﺋﻠﺔ ﲟﺠﺮّﺩ ﺍﻟﻨّﺪﻡ ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ،ﺑﻞ ﻻ ﺑﺪّ ﻣﻦ ﺭﺩّ ﺍﳌﻈﺎﱂ ،ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﻣﺘّﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ. ﻗﺎﻝ ﺍﻟﻨّﻮﻭﻱّ :ﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻗﺪ ﺗﻌﻠﹼﻖ ﻬﺑﺎ ﺣﻖّ ﻣﺎﱄﹼ ﻛﻤﻨﻊ ﺍﻟﺰّﻛﺎﺓ ﻭﺍﻟﻐﺼﺐ ﻭﺍﳉﻨﺎﻳﺎﺕ ،ﰲ ﺃﻣﻮﺍﻝ ﺍﻟﻨّﺎﺱ ﻭﺟﺐ ﻣﻊ ﺫﻟﻚ ﺗﱪﺋﺔ ﺍﻟﺬﹼﻣّﺔ ﻋﻨﻪ ﺑﺄﻥ ﻳﺆﺩّﻱ ﺍﻟﺰّﻛﺎﺓ ،ﻭﻳﺮﺩّ ﺃﻣﻮﺍﻝ ﺍﻟﻨّﺎﺱ ﺇﻥ ﺑﻘﻴﺖ ،ﻭﻳﻐﺮﻡ ﺑﺪﳍﺎ ﺇﻥ ﱂ ﺗﺒﻖ ،ﺃﻭ ﻳﺴﺘﺤﻞﹼ ﺍﳌﺴﺘﺤﻖّ ﻓﻴﱪّﺋﻪ ،ﻭﳚﺐ ﺃﻥ ﻳﻌﻠﻢ ﺍﳌﺴﺘﺤﻖّ ﺇﻥ ﱂ ﻳﻌﻠﻢ ﺑﺎﳊﻖّ ﻭﺃﻥ ﻳﻮ ﺻّﻠﻪ ﺇﻟﻴﻪ ﺇﻥ ﻛﺎﻥ ﻏﺎﺋﺒﺎ ﺇﻥ ﻛﺎﻥ ﻏﺼﺒﻪ ﻫﻨﺎﻙ. ﻓﺈﻥ ﻣﺎﺕ ﺳﻠﹼﻤﻪ ﺇﱃ ﻭﺍﺭﺛﻪ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙ ﻭﺍﻧﻘﻄﻊ ﺧﱪﻩ ﺭﻓﻌﻪ ﺇﱃ ﻗﺎﺽ ﺗﺮﺿﻰ ﺳﲑﺗﻪ ﻭﺩﻳﺎﻧﺘﻪ ،ﻓﺈﻥ ﺗﻌﺬﹼﺭ ﺗﺼﺪّﻕ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺑﻨﻴّﺔ ﺍﻟﻀّﻤﺎﻥ ﻟﻪ ﺇﻥ ﻭﺟﺪﻩ. ﻭﺇﻥ ﻛﺎﻥ ﻣﻌﺴﺮﺍ ﻧﻮﻯ ﺍﻟﻀّﻤﺎﻥ ﺇﺫﺍ ﻗﺪﺭ. ﻓﺈﻥ ﻣﺎﺕ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻓﺎﳌﺮﺟﻮّ ﻣﻦ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺍﳌﻐﻔﺮﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﹼﺎ ﻟﻠﻌﺒﺎﺩ ﻟﻴﺲ ﲟﺎﱄﹼ ﻛﺎﻟﻘﺼﺎﺹ ﻭﺣﻖّ ﺍﻟﻘﺬﻑ ﻓﻴﺄﰐ ﺍﳌﺴﺘﺤﻖّ ﻭﳝﻜﹼﻨﻪ ﻣﻦ ﺍﻻﺳﺘﻴﻔﺎﺀ ،ﻓﺈﻥ ﺷﺎﺀ ﺍﻗﺘﺺّ ﻭﺇﻥ ﺷﺎﺀ ﻋﻔﺎ. ﻭﻣﺜﻠﻪ ﻣﺎ ﺫﻛﺮﻩ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻣﻊ ﺗﻔﺼﻴﻞ ﰲ ﺑﻌﺾ ﺍﻟﻔﺮﻭﻉ ﺣﺴﺐ ﻧﻮﻋﻴّﺔ ﺍﳌﻌﺼﻴﺔ ﻭﺗﻨﺎﺳﺐ ﺍﻟﺘّﻮﺑﺔ ﻣﻌﻬﺎ ﻛﻤﺎ ﻫﻮ ﻣﺒﻴّﻦ ﰲ ﻣﻮﺍﺿﻌﻬﺎ. » ﺛﺎﻧﻴﹰﺎ :ﰲ ﺣﻘﻮﻕ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ« - ١٨ﺣﻘﻮﻕ ﺍﻟﻠﹼﻪ ﺍﳌﺎﻟﻴّﺔ ﻛﺎﻟﺰّﻛﻮﺍﺕ ﻭﺍﻟﻜﻔﹼﺎﺭﺍﺕ ﻭﺍﻟﻨّﺬﻭﺭ ﻻ ﺗﺴﻘﻂ ﺑﺎﻟﺘّﻮﺑﺔ ،ﺑﻞ ﳚﺐ ﻣﻊ ﺍﻟﺘّﻮﺑﺔ ﺗﱪﺋﺔ ﺍﻟﺬﹼﻣّﺔ ﺑﺄﺩﺍﺋﻬﺎ ﻛﻤﺎ ﺗﻘﺪّﻡ. ﺃﻣّﺎ ﺣﻘﻮﻕ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻏﲑ ﺍﳌﺎﻟﻴّﺔ ﻛﺎﳊﺪﻭﺩ ﻣﺜﻼ ﻓﻘﺪ ﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺟﺮﳝﺔ ﻗﻄﻊ ﺍﻟﻄﹼﺮﻳﻖ » ﺍﳊﺮﺍﺑﺔ « ﺗﺴﻘﻂ ﺑﺘﻮﺑﺔ ﺍﻟﻘﺎﻃﻊ ﻗﺒﻞ ﺃﻥ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ » :ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﺃ ﹾﻥ َﺗ ﹾﻘ ِﺪﺭُﻭﺍ َﻋﻠﹶﻴﻬ ْﻢ ﻓﹶﺎﻋْﻠﹶﻤُﻮﺍ ﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻏﹶﻔﹸﻮﺭٌ ﺭَﺣِﻴﻢٌ« . ﻓﺪﻟﹼﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥﹼ ﻗﺎﻃﻊ ﺍﻟﻄﹼﺮﻳﻖ ﺇﺫﺍ ﺗﺎﺏ ﻗﺒﻞ ﺃﻥ ﻳﻈﻔﺮ ﺑﻪ ﺳﻘﻂ ﻋﻨﻪ ﺍﳊﺪّ ،ﻭﺍﳌﺮﺍﺩ ﲟﺎ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﰲ ﺍﻵﻳﺔ ﺃﻥ ﻻ ﲤﺘﺪّ ﺇﻟﻴﻬﻢ ﻳﺪ ﺍﻹﻣﺎﻡ ﻬﺑﺮﺏ ﺃﻭ ﺍﺳﺘﺨﻔﺎﺀ ﺃﻭ ﺍﻣﺘﻨﺎﻉ. ﻭﺗﻮﺑﺘﻪ ﺑﺮﺩّ ﺍﳌﺎﻝ ﺇﱃ ﺻﺎﺣﺒﻪ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺃﺧﺬ ﺍﳌﺎﻝ ﻻ ﻏﲑ ،ﻣﻊ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﳌﺜﻠﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ. ﻓﻴﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻘﻄﻊ ﺃﺻﻼ ،ﻭﻳﺴﻘﻂ ﻋﻨﻪ ﺍﻟﻘﺘﻞ ﺣﺪّﹰﺍ ،ﻭﻛﺬﻟﻚ ﺇﻥ ﺃﺧﺬ ﺍﳌﺎﻝ ﻭﻗﺘﻞ ﺣﺘّﻰ ﱂ ﻳﻜﻦ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻘﺘﻠﻪ ﺣﺪّﺍ ، ﻭﻟﻜﻦ ﻳﺪﻓﻌﻪ ﺇﱃ ﺃﻭﻟﻴﺎﺀ ﺍﳌﻘﺘﻮﻝ ﻳﻘﺘﻠﻮﻧﻪ ﻗﺼﺎﺻﺎ ﺇﺫﺍ ﲢﻘﹼﻘﺖ ﺷﺮﻭﻃﻪ. ﻭﺇﻥ ﱂ ﻳﺄﺧﺬ ﺍﳌﺎﻝ ﻭﱂ ﻳﻘﺘﻞ ﻓﺘﻮﺑﺘﻪ ﺍﻟﻨّﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺘّﺮﻙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ. ﻭﻻ ﻳﺴﻘﻂ ﻋﻦ ﺍﶈﺎﺭﺏ ﺣﺪّ ﺍﻟﺰّﱏ ﻭﺍﻟﺸّﺮﺏ ﻭﺍﻟﺴّﺮﻗﺔ ﺇﺫﺍ ﺍﺭﺗﻜﺒﻬﺎ ﺣﺎﻝ ﺍﳊﺮﺍﺑﺔ ﰒﹼ ﺗﺎﺏ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ﰲ ﺍﻷﻇﻬﺮ ،ﻭﻫﻮ ﺍﺣﺘﻤﺎﻝ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ،ﻭﻣﻔﻬﻮﻡ ﺇﻃﻼﻕ ﺍﳊﻨﻔﻴّﺔ ﰲ ﻫﺬﻩ ﺍﳊﺪﻭﺩ. ﻭﺍﳌﺬﻫﺐ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﻭﻫﻮ ﺧﻼﻑ ﺍﻷﻇﻬﺮ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﺃﻧّﻬﺎ ﺗﺴﻘﻂ ﻋﻦ ﺍﶈﺎﺭﺏ ﺇﺫﺍ ﺗﺎﺏ ﻗﺒﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ ﻟﻌﻤﻮﻡ ﺍﻵﻳﺔ.
ﺃﻣّﺎ ﺣﺪّ ﺍﻟﻘﺬﻑ ﻭﻣﺎ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻴّﲔ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﳉﺮﺍﺡ ﻓﻼ ﺗﺴﻘﻂ ﻋﻦ ﺍﶈﺎﺭﺏ ﻛﻐﲑ ﺍﶈﺎﺭﺏ ﺇﻻ ﺃﻥ ﻳﻌﻔﻰ ﻟﻪ ﻋﻨﻬﺎ. - ١٩ﺃﻣّﺎ ﰲ ﻏﲑ ﺍﶈﺎﺭﺑﺔ ﻓﺈﻥﹼ ﺍﳊﺪﻭﺩ ﺍﳌﺨﺘﺼّﺔ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻛﺤﺪّ ﺍﻟﺰّﱏ ﻭﺍﻟﺴّﺮﻗﺔ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻓﻼ ﺗﺴﻘﻂ ﺑﺎﻟﺘّﻮﺑﺔ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ،ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ،ﻭﺍﻷﻇﻬﺮ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻭﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ » :ﺍﻟﺰﱠﺍﹺﻧَﻴﺔﹸ ﻭَﺍﻟﺰﱠﺍﻧﹺﻲ ﻓﹶﺎﺟْﻠِﺪُﻭﺍ ﹸﻛﻞﱠ ﻭَﺍ ِﺣ ٍﺪ ﻣِﻨْﻬُﻤَﺎ ﻣِﺎﹶﺋ ﹶﺔ َﺟ ﹾﻠ َﺪ ٍﺓ« ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ » :ﻭَﺍﻟﺴﱠﺎ ﹺﺭ ﻕُ ﻭَﺍﻟﺴﱠﺎ ﹺﺭﹶﻗﺔﹸ ﻓﹶﺎﻗﹾﻄﹶﻌُﻮﺍ ﹶﺃ ْﻳ ِﺪﻳَﻬﻤَﺎ« ﻭﻫﺬﺍ ﻋﺎﻡّ ﰲ ﺍﻟﺘّﺎﺋﺒﲔ ﻭﻏﲑﻫﻢ ،ﻭﻷﻥﹼ » ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟﻢ ﻣﺎﻋﺰﺍ ﻭﺍﻟﻐﺎﻣﺪﻳّﺔ ،ﻭﻗﻄﻊ ﺍﻟﹼﺬﻱ ﺃﻗﺮّ ﺑﺎﻟﺴّﺮﻗﺔ ،ﻭﻗﺪ ﺟﺎﺀﻭﺍ ﺗﺎﺋﺒﲔ ﻳﻄﻠﺒﻮﻥ ﺍﻟﺘّﻄﻬﲑ ﺑﺈﻗﺎﻣﺔ ﺍﳊﺪّ ،ﻭﻗﺪ ﲰّﻰ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻌﻠﻬﻢ ﺗﻮﺑﺔ ﻓﻘﺎﻝ ﰲ ﺣﻖّ ﺍﳌﺮﺃﺓ :ﻟﻘﺪ ﺗﺎﺑﺖ ﺗﻮﺑﺔ ﻟﻮ ﻗﺴّﻤﺖ ﻋﻠﻰ ﺳﺒﻌﲔ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻟﻮﺳﻌﺘﻬﻢ « . ﻭﺍﻟﺮّﺃﻱ ﺍﻟﺜﹼﺎﱐ ﻭﻫﻮ ﺧﻼﻑ ﺍﻷﻇﻬﺮ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﻭﺭﺃﻱ ﻟﺒﻌﺾ ﺍﳌﺎﻟﻜﻴّﺔ ﺃﻧّﻪ ﺇﻥ ﺗﺎﺏ ﻣﻦ ﻋﻠﻴﻪ ﺣﺪّ ﻣﻦ ﻏﲑ ﺍﶈﺎﺭﺑﲔ ﻳﺴﻘﻂ ﻋﻨﻪ ﺍﳊﺪّ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ : ﺻﹶﻠ ﺤَﺎ ﹶﻓﹶﺄﻋْ ﹺﺮ ﺿُﻮﺍ َﻋ ْﻨﻬُﻤﺎ« . »ﻭَﺍﻟﻠﱠﺬﹶﺍ ِﻥ َﻳ ﹾﺄِﺗﻴَﺎﹺﻧﻬَﺎ ِﻣ ْﻨ ﹸﻜ ْﻢ ﻓﹶﺂﺫﹸﻭﻫُﻤَﺎ ﻓﹶﺈ ﹾﻥ ﺗَﺎﺑَﺎ ﻭَﺃ ْ ﺏ َﻋﻠﹶﻴ ِﻪ« . ﺢ ﻓﹶﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳﺘُﻮ ُ ﺻﹶﻠ َ ﺏ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﻇﹸ ﹾﻠ ِﻤ ِﻪ َﻭﹶﺃ ْ ﻭﺫﻛﺮ ﺣﺪّ ﺍﻟﺴّﺎﺭﻕ ﰒﹼ ﻗﺎﻝ » :ﹶﻓ َﻤ ْﻦ ﺗَﺎ َ ﻋﻠﻰ ﺃﻥﹼ ﺑﻌﺾ ﺍﻟﻔﻘﻬﺎﺀ ﻓﺮّﻗﻮﺍ ﺑﲔ ﺍﻟﺘّﻮﺑﺔ ﻣﻦ ﻫﺬﻩ ﺍﳉﺮﺍﺋﻢ ﻗﺒﻞ ﺍﻟﺮّﻓﻊ ﻟﻺﻣﺎﻡ ﻭﺑﻌﺪﻩ ﻓﻴﻘﻮﻟﻮﻥ ﺑﺈﺳﻘﺎﻁ ﺍﻟﺘّﻮﺑﺔ ﳍﺎ ﻗﺒﻞ ﺍﻟﺮّﻓﻊ ﻻ ﺑﻌﺪﻩ. ﻛﻤﺎ ﻓﺼّﻞ ﰲ ﻣﺼﻄﻠﺤﺎﻬﺗﺎ ،ﻭﻗﺪ ﺗﻘﺪّﻡ ﺃﻥﹼ ﻋﻘﻮﺑﺔ ﺍﻟﺮّﺩّﺓ ﺗﺴﻘﻂ ﺑﺎﻟﺘّﻮﺑﺔ ﻗﺒﻞ ﺍﻟﺮّﻓﻊ ﻭﺑﻌﺪﻩ. » ﺭ :ﺭﺩّﺓ « . » ﺛﺎﻟﺜﹰﺎ :ﰲ ﺍﻟﺘّﻌﺰﻳﺮﺍﺕ« ﻼ، - ٢٠ﻳﺴﻘﻂ ﺍﻟﺘّﻌﺰﻳﺮ ﺑﺎﻟﺘّﻮﺑﺔ ﻋﻨﺪ ﻋﺎﻣّﺔ ﺍﻟﻔﻘﻬﺎﺀ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺣﻖّ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ،ﻛﺘﺮﻙ ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺼّﻮﻡ ﻣﺜ ﹰ ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺘّﻌﺰﻳﺮ ﺍﻟﺘّﺄﺩﻳﺐ ﻭﺍﻹﺻﻼﺡ ،ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻟﺘّﻮﺑﺔ ،ﲞﻼﻑ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻛﺎﻟﻀّﺮﺏ ﻭﺍﻟﺸّﺘﻢ ،ﻷﻧّﻬﺎ ﻣﺒﻨﻴّﺔ ﻋﻠﻰ ﺍﳌﺸﺎﺣّﺔ ﻛﻤﺎ ﻣﺮّ. ﻭﻟﻠﺘّﻔﺼﻴﻞ ﺍﻧﻈﺮ ﻣﺼﻄﻠﺢ » :ﺗﻌﺰﻳﺮ « . »ﺭﺍﺑﻌﺎﹰ :ﰲ ﻗﺒﻮﻝ ﺍﻟﺸّﻬﺎﺩﺓ« - ٢١ﻳﺸﺘﺮﻁ ﰲ ﻗﺒﻮﻝ ﺍﻟﺸّﻬﺎﺩﺓ ﺍﻟﻌﺪﺍﻟﺔ ،ﻓﻤﻦ ﺍﺭﺗﻜﺐ ﻛﺒﲑﺓ ﺃﻭ ﺃﺻﺮّ ﻋﻠﻰ ﺻﻐﲑﺓ ﺳﻘﻄﺖ ﻋﺪﺍﻟﺘﻪ ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﺇﺫﺍ ﱂ ﻳﺘﺐ ،ﻭﻫﺬﺍ ﺑﺎﺗّﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ. ﻭﺇﺫﺍ ﺗﺎﺏ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻭﻗﻴﻞ ﺑﻘﺒﻮﻝ ﺗﻮﺑﺘﻪ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻋﻨﺪ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ ،ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﻣﻦ ﺍﳊﺪﻭﺩ ﺃﻡ ﻣﻦ ﺍﻟﺘّﻌﺰﻳﺮﺍﺕ ،ﻭﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺀ ﺍﳊﺪﻭﺩ ﺃﻡ ﻗﺒﻠﻪ. ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﺍﶈﺪﻭﺩ ﰲ ﺍﻟﻘﺬﻑ ﺑﻌﺪ ﺍﻟﺘّﻮﺑﺔ : ﻓﺬﻫﺐ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ -ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ -ﺇﱃ ﺃﻧّﻪ ﺇﺫﺍ ﺗﺎﺏ ﺍﶈﺪﻭﺩ ﰲ ﻗﺬﻑ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ،ﻭﺗﻮﺑﺘﻪ ﲔ َﺟﹾﻠ َﺪ ﹰﺓ ﻭَﻻ َﺗ ﹾﻘَﺒﻠﹸﻮﺍ ﻟﹶﻬ ْﻢ ﺑﺘﻜﺬﻳﺐ ﻧﻔﺴﻪ ﻓﻴﻤﺎ ﻗﺬﻑ ﺑﻪ ،ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﺑﺄﻥﹼ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﻝ » :ﻓﹶﺎﺟْﻠِﺪُﻭﻫﻢْ ﹶﺛﻤَﺎﹺﻧ َ ﻚ ﻫﻢ ﺍﻟﻔﹶﺎ ِﺳﻘﹸﻮﻥ ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ« ،ﻓﺎﺳﺘﺜﲎ ﺍﻟﺘّﺎﺋﺒﲔ ﺑﻘﻮﻟﻪ » :ﺇﻻ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ« ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻨّﻔﻲ َﺷﻬَﺎ َﺩ ﹰﺓ ﹶﺃَﺑ َﺪﹰﺍ ﻭَﺃﻭﻟﺌ َ ﺇﺛﺒﺎﺕ ،ﻓﻴﻜﻮﻥ ﺗﻘﺪﻳﺮﻩ » ﺇﻻ ﺍﻟﱠﺬﻳ َﻦ ﺗَﺎﺑُﻮﺍ« ﻓﺎﻗﺒﻠﻮﺍ ﺷﻬﺎﺩﻬﺗﻢ ﻭﻟﻴﺴﻮﺍ ﺑﻔﺎﺳﻘﲔ ،ﻷﻥﹼ ﺍﳉﻤﻞ ﺍﳌﻌﻄﻮﻓﺔ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﺑﺎﻟﻮﺍﻭ ،ﻭﺍﻟﻮﺍﻭ ﻟﻠﺠﻤﻊ ﻓﺘﺠﻌﻞ ﺍﳉﻤﻞ ﻛﻠﹼﻬﺎ ﻛﺎﳉﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ ،ﻓﻴﻌﻮﺩ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺇﱃ ﲨﻴﻌﻬﺎ. ﻭﻷﻥﹼ ﺍﻟﻘﺎﺫﻑ ﻟﻮ ﺗﺎﺏ ﻗﺒﻞ ﺇﻗﺎﻣﺔ ﺍﳊﺪّ ﻋﻠﻴﻪ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ،ﻭﻻ ﺟﺎﺋﺰ ﺃﻥ ﺗﻜﻮﻥ ﺇﻗﺎﻣﺔ ﺍﳊﺪّ ﻋﻠﻴﻪ ﻫﻲ ﺍﳌﻮﺟﺒﺔ
ﻟﺮﺩّ ﺍﻟﺸّﻬﺎﺩﺓ ،ﻷﻧّﻪ ﻓﻌﻞ ﺍﻟﻐﲑ ﻭﻫﻮ ﻣﻄﻬّﺮ ﺃﻳﻀﺎ. ﻭﻷﻧّﻪ ﻟﻮ ﺃﺳﻠﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻓﻬﺬﺍ ﺃﻭﱃ. ﻭﳌﺎ ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧّﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻷﰊ ﺑﻜﺮﺓ ﺣﲔ ﺷﻬﺪ ﻋﻠﻰ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ :ﺗﺐ ﺃﻗﺒﻞ ﺷﻬﺎﺩﺗﻚ. ﻭﱂ ﻳﻨﻜﺮ ﺫﻟﻚ ﻋﻠﻴﻪ ﻣﻨﻜﺮ ،ﻓﻜﺎﻥ ﺇﲨﺎﻋﺎ. ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴّﺐ ﺷﻬﺪ ﻋﻠﻰ ﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﺛﻼﺛﺔ ﺭﺟﺎﻝ ،ﺃﺑﻮ ﺑﻜﺮﺓ ،ﻭﻧﺎﻓﻊ ﺑﻦ ﺍﳊﺎﺭﺙ ،ﻭﺷﺒﻞ ﺑﻦ ﻣﻌﺒﺪ ، ﻭﻧﻜﻞ ﺯﻳﺎﺩ ،ﻓﺠﻠﺪ ﻋﻤﺮ ﺍﻟﺜﹼﻼﺛﺔ ﻭﻗﺎﻝ ﳍﻢ :ﺗﻮﺑﻮﺍ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻜﻢ ،ﻓﺘﺎﺏ ﺭﺟﻼﻥ ﻭﻗﺒﻞ ﻋﻤﺮ ﺷﻬﺎﺩﻬﺗﻤﺎ ﻭﺃﰉ ﺃﺑﻮ ﺑﻜﺮﺓ ﻓﻠﻢ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ. ﻚ ﻫُﻢ ﻭﻗﺎﻝ ﺍﳊﻨﻔﻴّﺔ :ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﶈﺪﻭﺩ ﰲ ﻗﺬﻑ ﻭﺇﻥ ﺗﺎﺏ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ » :ﻭَﻻ َﺗ ﹾﻘَﺒﻠﹸﻮﺍ ﹶﻟ ُﻬ ْﻢ َﺷﻬَﺎ َﺩ ﹰﺓ ﺃَﺑ َﺪﹰﺍ ﻭَﺃﻭﻟﺌ َ ﺍﻟﻔﹶﺎ ِﺳﻘﹸﻮﻥ« ،ﻭﻭﺟﻬﻪ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﺭﺩّ ﺷﻬﺎﺩﺗﻪ ﻋﻠﻰ ﺍﻟﺘّﺄﺑﻴﺪ ﻧﺼّﺎ ،ﻓﻤﻦ ﻗﺎﻝ ﻫﻮ ﻣﺆﻗﹼﺖ ﺇﱃ ﻭﺟﻮﺩ ﺍﻟﺘّﻮﺑﺔ ﻳﻜﻮﻥ ﺭﺩّﺍ ﳌﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﻨّﺺّ ﻓﻴﻜﻮﻥ ﻣﺮﺩﻭﺩﺍ. ﻭﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﻏﲑﻩ ﻣﻦ ﺍﳉﺮﺍﺋﻢ ﻻ ﳚﻮﺯ ،ﻷﻥﹼ ﺍﻟﻘﻴﺎﺱ ﺍﳌﺨﺎﻟﻒ ﻟﻠﻨّﺺّ ﻻ ﻳﺼ ﺢّ. ﲔ َﺟ ﹾﻠ َﺪﹰﺓ« ﻭﻫﻲ ﺣﺪّ ﻓﻜﺬﺍ ﻫﺬﺍ ،ﻓﺼﺎﺭ ﻣﻦ ﲤﺎﻡ ﻭﻷﻥﹼ ﺭﺩّ ﺍﻟﺸّﻬﺎﺩﺓ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﳌﺘﻘﺪّﻣﺔ ﺇﱃ »ﻓﹶﺎ ْﺟِﻠﺪُﻭﻫ ْﻢ ﹶﺛﻤَﺎﹺﻧ َ ﺍﳊﺪّ ،ﻭﳍﺬﺍ ﺃﻣﺮ ﺍﻷﺋﻤّﺔ ﺑﻪ ،ﻭﺍﳊﺪّ ﻻ ﻳﺮﺗﻔﻊ ﺑﺎﻟﺘّﻮﺑﺔ. ﻚ ﻫُﻢ ﺍﻟﻔﹶﺎ ِﺳﻘﹸﻮﻥ« ﻟﻴﺲ ﲝﺪّ ،ﻷﻥﹼ ﺍﳊﺪّ ﻳﻘﻊ ﺑﻔﻌﻞ ﺍﻷﺋﻤّﺔ -ﺃﻱ ﺍﳊﻜﹼﺎﻡ ، -ﻭﺍﻟﻔﺴﻖ ﻭﺻﻒ ﻗﺎﺋﻢ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ َ » :ﻭﺃﹸﻭﹶﻟِﺌ َ ﺑﺎﻟﺬﹼﺍﺕ ،ﻓﻴﻜﻮﻥ ﻣﻨﻘﻄﻌﺎ ﻋﻦ ﺍﻷﻭّﻝ ،ﻓﻴﻨﺼﺮﻑ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ » :ﺇﻻ ﺍﻟﱠﺬِﻳ َﻦ ﺗَﺎﺑُﻮﺍ« ﺇﱃ ﻣﺎ ﻳﻠﻴﻪ ﺿﺮﻭﺭﺓ ،ﻻ ﺇﱃ ﺍﳉﻤﻴﻊ. ﻓﺎﶈﺪﻭﺩ ﰲ ﺍﻟﻘﺬﻑ ﺇﺫﺍ ﺗﺎﺏ ﻻ ﻳﺴﻤّﻰ ﻓﺎﺳﻘﺎ ﻟﻜﻨّﻪ ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﻭﺫﻟﻚ ﻣﻦ ﲤﺎﻡ ﺍﳊﺪّ. ﺗﻮﺛﻴﻖ ﺍﻟﺘّﻌﺮﻳﻒ - ١ﺍﻟﺘّﻮﺛﻴﻖ ﻟﻐﺔ :ﻣﺼﺪﺭ ﻭﺛﹼﻖ ﺍﻟﺸّﻲﺀ ﺇﺫﺍ ﺃﺣﻜﻤﻪ ﻭﺛﺒّﺘﻪ ،ﻭﺛﻼﺛﻴّﻪ ﻭﺛﻖ. ﻳﻘﺎﻝ ﻭﺛﻖ ﺍﻟﺸّﻲﺀ ﻭﺛﺎﻗﺔ :ﻗﻮّﻯ ﻭﺛﺒﺖ ﻭﺻﺎﺭ ﳏﻜﻤﺎ. ﻭﺍﻟﻮﺛﻴﻘﺔ ﻣﺎ ﳛﻜﻢ ﺑﻪ ﺍﻷﻣﺮ ،ﻭﺍﻟﻮﺛﻴﻘﺔ :ﺍﻟﺼّﻚّ ﺑﺎﻟﺪّﻳﻦ ﺃﻭ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ،ﻭﺍﳌﺴﺘﻨﺪ ،ﻭﻣﺎ ﺟﺮﻯ ﻫﺬﺍ ﺍﺠﻤﻟﺮﻯ ﻭﺍﳉﻤﻊ ﻭﺛﺎﺋﻖ. ﻭﺍﳌﻮﺛﹼﻖ ﻣﻦ ﻳﻮﺛﹼﻖ ﺍﻟﻌﻘﻮﺩ. ﻭﻻ ﳜﺮﺝ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲎ. ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼّﻠﺔ »ﺍﻟﺘّﺰﻛﻴﺔ ﻭﺍﻟﺘّﻌﺪﻳﻞ« »ﺍﻟﺘّﺰﻛﻴﺔ« - ٢ﺍﻟﺘّﺰﻛﻴﺔ :ﺍﳌﺪﺡ ﻭﺍﻟﺜﹼﻨﺎﺀ ،ﻳﻘﺎﻝ :ﺯﻛﹼﻰ ﻓﻼﻥ ﺑﻴّﻨﺘﻪ ﺃﻱ ﻣﺪﺣﻬﺎ ،ﻭﺗﺰﻛﻴﺔ ﺍﻟﺮّﺟﻞ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﺰّﻛﺎﺀ ﻭﻫﻮ ﺍﻟﺼّﻼﺡ ، ﻭﰲ ﺍﻻﺻﻄﻼﺡ :ﺍﻹﺧﺒﺎﺭ ﺑﻌﺪﺍﻟﺔ ﺍﻟﺸّﺎﻫﺪ. ﻭﺍﻟﺘّﻌﺪﻳﻞ ﻣﺜﻠﻪ ﻭﻫﻮ ﻧﺴﺒﺔ ﺍﻟﺸّﺎﻫﺪ ﺇﱃ ﺍﻟﻌﺪﺍﻟﺔ. ﻓﺎﻟﺘّﺰﻛﻴﺔ ﻭﺍﻟﺘّﻌﺪﻳﻞ ﺗﻮﺛﻴﻖ ﻟﻸﺷﺨﺎﺹ ﻟﻴﺆﺧﺬ ﺑﺄﻗﻮﺍﳍﻢ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺘّﻮﺛﻴﻖ ﺃﻋﻢّ ﻷﻧّﻪ ﻳﺸﻤﻞ ﺍﻟﺘّﺰﻛﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺮّﻫﻦ ﻭﺍﻟﻜﻔﺎﻟﺔ ﻭﻏﲑﳘﺎ.
»ﺍﻟﺒﻴّﻨﺔ« - ٣ﺍﻟﺒﻴّﻨﺔ ﻣﻦ ﺑﺎﻥ ﺍﻟﺸّﻲﺀ ﺇﺫﺍ ﻇﻬﺮ ،ﻭﺃﺑﻨﺘﻪ :ﺃﻇﻬﺮﺗﻪ ،ﻭﺍﻟﺒﻴّﻨﺔ ﺍﺳﻢ ﻟﻜﻞﹼ ﻣﺎ ﻳﺒﻴّﻦ ﺍﳊﻖّ ﻭﻳﻈﻬﺮﻩ ،ﻭﲰّﻰ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺸّﻬﻮﺩ ﺑﻴّﻨﺔ ﻟﻮﻗﻮﻉ ﺍﻟﺒﻴﺎﻥ ﺑﻘﻮﳍﻢ ﻭﺍﺭﺗﻔﺎﻉ ﺍﻹﺷﻜﺎﻝ ﺑﺸﻬﺎﺩﻬﺗﻢ ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺎﻟﺘّﻮﺛﻴﻖ ﺃﻋﻢّ ﻣﻦ ﺍﻟﺒﻴّﻨﺔ ﻷﻧّﻪ ﻳﺘﻨﺎﻭﻝ ﺍﻟﺒﻴّﻨﺔ ﻭﺍﻟﺮّﻫﻦ ﻭﺍﻟﻜﻔﺎﻟﺔ. »ﺍﻟﺘّﺴﺠﻴﻞ« - ٤ﻫﻮ ﺍﻹﺛﺒﺎﺕ ﰲ ﺍﻟﺴّﺠﻞﹼ ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻘﺎﺿﻲ ﻭﳓﻮﻩ. ﻭﰲ ﺍﻟﺪّﺭﺭ :ﺍﶈﻀﺮ :ﻣﺎ ﻛﺘﺐ ﻓﻴﻪ ﻣﺎ ﺟﺮﻯ ﺑﲔ ﺍﳋﺼﻤﲔ ﻣﻦ ﺇﻗﺮﺍﺭ ﺃﻭ ﺇﻧﻜﺎﺭ ﻭﺍﳊﻜﻢ ﺑﺒﻴّﻨﺔ ﺃﻭ ﻧﻜﻮﻝ ﻋﻠﻰ ﻭﺟﻪ ﻳﺮﻓﻊ ﺍﻻﺷﺘﺒﺎﻩ ،ﻭﺍﻟﺼّﻚّ :ﻣﺎ ﻛﺘﺐ ﻓﻴﻪ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺮّﻫﻦ ﻭﺍﻹﻗﺮﺍﺭ ﻭﻏﲑﻫﺎ. ﻭﺍﳊ ﺠّﺔ ﻭﺍﻟﻮﺛﻴﻘﺔ ﻳﺘﻨﺎﻭﻻﻥ ﺍﻟﺜﹼﻼﺛﺔ. ﻭﻗﺎﻝ ﺍﺑﻦ ﺑﻄﹼﺎﻝ :ﺍﶈﺎﺿﺮ :ﻣﺎ ﻳﻜﺘﺐ ﻓﻴﻬﺎ ﻗﺼّﺔ ﺍﳌﺘﺤﺎﻛﻤﲔ ﻋﻨﺪ ﺣﻀﻮﺭﳘﺎ ﳎﻠﺲ ﺍﳊﻜﻢ ﻭﻣﺎ ﺟﺮﻯ ﺑﻴﻨﻬﻤﺎ ﻭﻣﺎ ﺃﻇﻬﺮ ﻛﻞﹼ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻦ ﺣ ﺠّﺔ ﻣﻦ ﻏﲑ ﺗﻨﻔﻴﺬ ﻭﻻ ﺣﻜﻢ ﻣﻘﻄﻮﻉ ﺑﻪ ،ﻭﺍﻟﺴّﺠﻠﹼﺎﺕ :ﺍﻟﻜﺘﺐ ﺍﻟﹼﱵ ﲡﻤﻊ ﺍﶈﺎﺿﺮ ﻭﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ ﺑﺘﻨﻔﻴﺬ ﺍﳊﻜﻢ ﻭﺇﻣﻀﺎﺋﻪ. ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺎﻟﺘّﺴﺠﻴﻞ ﻫﻮ ﺇﺛﺒﺎﺕ ﺍﻷﺣﻜﺎﻡ ﺍﻟﹼﱵ ﻳﺼﺪﺭﻫﺎ ﺍﻟﻘﺎﺿﻲ ﻭﲣﺘﻠﻒ ﻣﺮﺍﺗﺒﻬﺎ ﰲ ﺍﻟﻘﻮّﺓ ﻭﺍﻟﻀّﻌﻒ. ﻓﻬﻮ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘّﻮﺛﻴﻖ. »ﺣﻜﻤﺔ ﻣﺸﺮﻭﻋﻴّﺔ ﺍﻟﺘّﻮﺛﻴﻖ« ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ٧ﺹ (٢٢ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ٧ﺹ (٦٨٣ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٠ﺹ (٣١٧ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٠ﺹ (٣٢٢ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٠ﺹ (٣٢٥ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ - )ﺝ / ١١ﺹ (٦٧٠ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٤ﺹ (٢٩١ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٥ﺹ (٥١ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٥ﺹ (٥٥ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٦ﺹ (٢٠ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ٣٤ﺹ (١٧١ ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ) -ﺝ / ٦ﺹ (٤٣ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ) -ﺝ / ٨ﺹ (٥٥ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ) -ﺝ / ٩ﺹ (١٥٣ ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ) -ﺝ / ١٠ﺹ (٢٠١ﻭﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ) -ﺝ / ١٠ﺹ (٢٢٢ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ) -ﺝ / ١ﺹ (٨٧ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ) -ﺝ / ٧ﺹ (٣١١ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ) -ﺝ / ٧ﺹ (٣٢٨ﻭﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ) -ﺝ / ١٦ﺹ (٦٠ﻭﻓﺘﺎﻭﻯ ﺍﻟﺴﺒﻜﻲ ) -ﺝ / ٤ﺹ (٤٤١ﻭﻓﺘﺎﻭﻯ ﺍﻟﺮﻣﻠﻲ ) -ﺝ / ٦ﺹ (٢٤٨ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺜﻼﺛﻴﺔ ) -ﺝ / ١ﺹ (٣٩ﻭﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻔﻮﺯﺍﻥ ) -ﺝ / ٢١ﺹ (١ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ٥ﺹ (٢٥ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ١٤ﺹ (١٩ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ٤٣ ﺹ (١١ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ٦٤ﺹ (٢٣ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ١٢٤ﺹ (٤ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ١٢٤ﺹ (٦ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ١٥٣ﺹ (٣ﻭﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ) -ﺝ / ١ ﺹ (١٧٨ﻭﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ) -ﺝ / ٢ﺹ (١٧٩ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٢ﺹ (١١٦ ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٤ﺹ (١٤٣ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٤ﺹ (٢٢٠ ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٤ﺹ (٤٠٩ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٥ﺹ (٣٨٣ ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٥ﺹ (٣٩٣ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٦ﺹ (٣١٩ ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٦ﺹ (٣٢٢ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٦ﺹ (٣٢٧
ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٦ﺹ (٣٢٨ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٦ﺹ (٣٣٢ ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٦ﺹ (٤٠٧ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٩ﺹ (٢٨٢ ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ١٠ﺹ (٢١٩ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ١١ﺹ (٢٢٦ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ١٤ﺹ (١٦ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ١٥ ﺹ (٩٥ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ١٥ﺹ (١٠٣ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ ١٥ /ﺹ (٢٢٥ﻭﻧﻮﺭ ﻋﻠﻰ ﺍﻟﺪﺭﺏ ) -ﺝ / ١ﺹ (٩٧ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (٢٦٠ ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (٩٢٥ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (١٢١٢ ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (١٣١١ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (١٤٠١ ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (١٤٣٠ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (١٥٣١ ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (١٦٨٩ﻭﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ٤٥- ١ﻛﺎﻣﻠﺔ ) -ﺝ / ٢ﺹ (٤٩٥٠ ﻭﻏﲑﻫﺎ ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ)(٣ ﺴ ﹺﻬ ْﻢ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ ﲔ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ َﻭ َﻫ ﹶﺬ ﺍ ﻣُﺘﱠﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ْﻴ َﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ {)(١ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ __________ ﺴ ﹺﻬ ْﻢ { ﺭﻭﺍﻳﺎﺕ ﻣﻨﻬﺎ : ) - (١ﺫﻛﺮ ﺍﳌﻔﺴﺮﻭﻥ ﰱ ﺳﺒﺐ ﻧﺰﻭﻝ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } -ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ ﻣﺎ ﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺃﺑﻴﻪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﺎﻝ :ﳌﺎ ﺍﺟﺘﻤﻌﻨﺎ ﻋﻠﻰ ﺍﳍﺠﺮﺓ .ﺗﻮﺍﻋﺪﺕ ﺃﻧﺎ ﻭﻫﺸﺎﻡ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞ ﺍﻟﺴﱠﻬْﻤﻰ ﻭﻋﻴﱠﺎﺵ ﺑﻦ ﺃﰉ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺘﺒﺔ ،ﻓﻘﻠﻨﺎ :ﺍﳌﻮﻋﺪ ﺃ ﺿَﺎ ﹶﺓ ﺑﲎ ﻏﻔﺎﺭ -ﺃﻯ :ﻏﺪﻳﺮ ﺑﲎ ﻏﻔﺎﺭ -ﻭﻗﻠﻨﺎ :ﻣﻦ ﺗﺄﺧﺮ ﻣﻨﺎ ﻓﻘﺪ ﺣﺒﺲ ﻓﻠﻴﻤﺾ ﺻﺎﺣﺒﻪ ﻓﺄﺻﺒﺤﺖ ﺃﻧﺎ ﻭﻋﻴﺎﺵ ﺑﻦ ﻋﺘﺒﺔ ،ﻭﺣﺒﺲ ﻋﻨﺎ ﻫﺸﺎﻡ ،ﻭﺇﺫﺍ ﱳ ،ﻓﻜﻨﺎ ﻧﻘﻮﻝ ﺑﺎﳌﺪﻳﻨﺔ :ﻫﺆﻻﺀ ﻗﺪ ﻋﺮﻓﻮﺍ ﺍﷲ -ﻋﺰ ﻭﺟﻞ -ﻭﺁﻣﻨﻮﺍ ﺑﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﰒ ﺑﻪ ﻗﺪ ﻓﹸﺘِﻦ ﻓﺎﻓَﺘ َ ﺍﻓﺘﺘﻨﻮﺍ ﻟﺒﻼﺀ ﳊﻘﻬﻢ ﻻ ﻧﺮﻯ ﳍﻢ ﺗﻮﺑﺔ ،ﻭﻛﺎﻧﻮﺍ ﻫﻢ -ﺃﻳﻀﹰﺎ -ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﰱ ﺃﻧﻔﺴﻬﻢ .ﻓﺄﻧﺰﻝ ﺍﷲ -ﻋﺰ ﻭﺟﻞ -ﰱ ﺲ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ َﻣ ﹾﺜﻮًﻯ ﻟﱢﻠﹾﻤُﺘَﻜﹶﺒﱢﺮﹺﻳ َﻦ { ﺴ ﹺﻬ ْﻢ { . .ﺇﱃ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } -ﹶﺃﹶﻟْﻴ َ ﻛﺘﺎﺑﻪ } :ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ ﻗﺎﻝ ﻋﻤﺮ :ﻓﻜﺘﺒﺘﻬﺎ ﺑﻴﺪﻯ ،ﰒ ﺑﻌﺜﺘﻬﺎ ﺇﱃ ﻫﺸﺎﻡ .ﻗﺎﻝ ﻫﺸﺎﻡ :ﻓﻠﻤﺎ ﻗﺪﻣﺖ ﻋﻠﻰ ﺧﺮﺟﺖ ﻬﺑﺎ ﺇﱃ ﺫﻯ ﻃﻮﻯ ﻓﻘﻠﺖ : ﺍﻟﻠﻬﻢ ﻓﻬﻤﻨﻴﻬﺎ ،ﻓﻌﺮﻓﺖ ﺃﻬﻧﺎ ﻧﺰﻟﺖ ﻓﻴﻨﺎ ،ﻓﺮﺟﻌﺖ ﻓﺠﻠﺴﺖ ﻋﻠﻰ ﺑﻌﲑﻯ ﻓﻠﺤﻘﺖ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ . ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ﻣﻮﺟﻪ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻷﻣﺮ ﰱ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } : -ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺇﺿﺎﻓﺔ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﷲ -ﺗﻌﺎﱃ -ﻟﻠﺘﺸﺮﻳﻒ ﻭﺍﻟﺘﻜﺮﱘ . ﻭﺍﻹِﺳﺮﺍﻑ :ﲡﺎﻭﺯ ﺍﳊﺪ ﰱ ﻛﻞ ﺷﺊ ،ﻭﺃﺷﻬﺮ ﻣﺎ ﻳﻜﻮﻥ ﺍﺳﺘﻌﻤﺎﻻ ﰱ ﺍﻹِﻧﻔﺎﻕ ،ﻛﻤﺎ ﰱ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } : -ﻳﺎﺑﲏ ﺀَﺍ َﺩ َﻡ ﺠ ٍﺪ ﻭ ﹸﻛﻠﹸﻮ ﹾﺍ ﻭﺍﺷﺮﺑﻮﺍ َﻭ ﹶﻻ ﺗﺴﺮﻓﻮﺍ { ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹِﺳﺮﺍﻑ ﻫﻨﺎ :ﺍﻹِﺳﺮﺍﻑ ﰱ ﺍﻗﺘﺮﺍﻑ ﺍﳌﻌﺎﺻﻰ ﺴﹺ ُﺧﺬﹸﻭ ﹾﺍ ﺯﹺﻳَﻨَﺘﻜﹸ ْﻢ ﻋِﻨ َﺪ ﹸﻛﻞﱢ َﻣ ْ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻭﺍﳋﻄﺎﺏ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺬﻧﺒﲔ .ﻭﻋﺪﻯ ﺍﻟﻔﻌﻞ " ﺃﺳﺮﻓﻮﺍ " ﺑﻌﻠﻰ ،ﻟﺘﻀﻤﻨﻪ ﻣﻌﲎ ﺍﳉﻨﺎﻳﺔ ،ﺃﻯ ﺟﻨﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ . ﻭﺍﻟ ﹸﻘﻨُﻮﻁ :ﺍﻟﻴﺄﺱ ،ﻭﻓﻌﻠﻪ ﻣﻦ ﺑﺎﰉ ﺿﺮﺏ ﻭﺗﻌﺐ .ﻳﻘﺎﻝ :ﻓﻼﻥ ﻗﺎﻧﻂ ﻣﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺊ ،ﺃﻯ ﻳﺎﺋﺲ ﻣﻦ ﺫﻟﻚ ﻭﻻ ﺃﻣﻞ ﻟﻪ ﰱ ﲢﻘﻴﻖ ﻣﺎ ﻳﺮﻳﺪﻩ . ﻭﺍﳌﻌﲎ :ﻗﻞ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ -ﻟﻌﺒﺎﺩﻯ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺟﻨﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﺎﺗﻜﺎﻬﺑﻢ ﻟﻠﻤﻌﺎﺻﻰ ،ﻗﻞ ﳍﻢ :ﻻ
ﺗﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ -ﺗﻌﺎﱃ -ﻭﻣﻦ ﻣﻐﻔﺮ ﺗﻪ ﻟﻜﻢ . ﻭﲨﻠﺔ } ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﻧﻮﺏ َﺟﻤِﻴﻌﹰﺎ { ﺗﻌﻠﻴﻠﻴﺔ .ﺃﻯ :ﻻ ﺗﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ -ﺗﻌﺎﱃ -ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻯ ﺗﻔﻀﻞ ﲟﺤﻮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﻬﺎ .ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻌﺼﺎﺓ . } ﹺﺇﻧﱠﻪُ { -ﺳﺒﺤﺎﻧﻪ } -ﻫُ َﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ { ﺃﻯ :ﻫﻮ ﺍﻟﻮﺍﺳﻊ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﳌﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ،ﻓﻬﻢ ﺇﻥ ﺗﺎﺑﻮﺍ ﻣﻦ ﺫﻧﻮﻬﺑﻢ ﻗﺒﻞ -ﺳﺒﺤﺎﻧﻪ -ﺗﻮﺑﺘﻬﻢ ﻛﻤﺎ ﻭﻋﺪ ﺗﻔﻀﻼ ﻣﻨﻪ ﻭﻛﺮﻣﺎ ،ﻭﺇﻥ ﻣﺎ ﺗﻮﺍ ﺩﻭﻥ ﺃﻥ ﻳﺘﻮﺑﻮﺍ ،ﻓﻬﻢ ﲢﺖ ﺭﲪﺘﻪ ﻭﻣﺸﻴﺌﺘﻪ ،ﺇﻥ ﺷﺎﺀ ﻏﻔﺮ ﳍﻢ ،ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﻬﺑﻢ ،ﰒ ﺃﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ ﺑﻔﻀﻠﻪ ﻭﻛﺮﻣﻪ ﺃﻣﺎ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ،ﻓﺈﻬﻧﻢ ﺇﻥ ﺗﺎﺑﻮﺍ ﻣﻦ ﻛﻔﺮﻫﻢ ﻭﺩﺧﻠﻮﺍ ﰱ ﺍﻹِﺳﻼﻡ ،ﻏﻔﺮ -ﺳﺒﺤﺎﻧﻪ -ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﻢ ﻗﺒﻞ ﺍﻹِﺳﻼﻡ ﻷﻥ ﺠﺐّ ﻣﺎ ﻗﺒﻠﻪ . ﺍﻹِﺳﻼﻡ َﻳ ُ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺫﻟﻚ ِﻟﻤَﻦ ﻭﺇﻥ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻓﻠﻦ ﻳﻐﻔﺮ ﺍﷲ -ﺗﻌﺎﱃ -ﳍﻢ ،ﻟﻘﻮﻟﻪ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ َﻳﺸَﺂ ُﺀ { ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﻟﺸﻮﻛﺎﱏ :ﻭ ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﺭﺟﻰ ﺁﻳﺔ ﰱ ﻛﺘﺎﺏ ﺍﷲ ،ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺃﻋﻈﻢ ﺑﺸﺎﺭﺓ ،ﻓﺈﻧﻪ ﺃﻭﻻ :ﺃﺿﺎﻑ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻧﻔﺴﻪ ﻟﻘﺼﺪ ﺗﺸﺮﻳﻔﻬﻢ ،ﻭﻣﺰﻳﺪ ﺗﺒﺸﲑﻫﻢ ،ﰒ ﻭﺻﻔﻬﻢ ﺑﺎﻹﺳﺮﺍﻑ ﱃ ﺍﳌﻌﺎﺻﻰ . .ﰒ ﻋﻘﺐ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﻟﻨﻬﻰ ﻋﻦ ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺍﻟﺮﲪﺔ . .ﰒ ﺟﺎﺀ ﲟﺎ ﻻ ﻳﺒﻘﻰ ﺑﻌﺪﻩ ﺷﻚ ﻭﻻ ﻳﺘﺨﺎﰿ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﲰﺎﻋﻪ ﻇﻦ ﻓﻘﺎﻝ } :ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﻧﻮﺏ { . .ﻓﺎﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻗﺪ ﺻﲑﺕ ﺍﳉﻤﻊ ﺍﻟﺬﻯ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻟﻠﺠﻨﺲ ﺍﻟﺬﻯ ﻳﺴﺘﻠﺰﻡ ﺍﺳﺘﻐﺮﺍﻕ ﺃﻓﺮﺍﺩﻩ ، ﻓﻬﻮ ﰱ ﻗﻮﺓ ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﻛﻞ ﺫﻧﺐ ﻛﺎﺋﻨﺎ ﻣﺎ ﻛﺎﻥ ،ﺇﻻ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱏ ﻭﻫﻮ ﺍﻟﺸﺮﻙ . ﰒ ﱂ ﻳﻜﺘﻒ ﲟﺎ ﺃﺧﱪ ﺑﻪ ﻋﺒﺎﺩﻩ ﻣﻦ ﻣﻐﻔﺮﺓ ﻛﻞ ﺫﻧﺐ ،ﺑﻞ ﺃﻛﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ } ﲨﻴﻌﺎ { ﻓﻴﺎﳍﺎ ﻣﻦ ﺑﺸﺎﺭﺓ ﺗﺮﺗﺎﺡ ﳍﺎ ﺍﻟﻨﻔﻮﺱ . .ﻭﻣﺎ ﺃﺣﺴﻦ ﺗﻌﻠﻴﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﻘﻮﻟﻪ } :ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ . { . . ﻭﻗﺎﻝ ﺍﳉﻤﻞ ﰱ ﺣﺎﺷﻴﺘﻪ ﻣﺎ ﻣﻠﺨﺼﻪ :ﻭﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﱏ ﻭﺍﻟﺒﻴﺎﻥ ﺃﺷﻴﺎﺀ ﺣﺴﻨﺔ ،ﻣﻨﻬﺎ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻴﻬﻢ ، ﻭﻧﺪﺍﺅﻫﻢ ،ﻭﻣﻨﻬﺎ :ﺇﺿﺎﻓﺘﻬﻢ ﺇﻟﻴﻪ ﺇﺿﺎﻓﺔ ﺗﺸﺮﻳﻒ ،ﻭﻣﻨﻬﺎ :ﺍﻻﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﺘﻜﻠﻢ ﺇﱃ ﺍﻟﻐﻴﺒﺔ ،ﰱ ﻗﻮﻟﻪ } :ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ،ﻭﻣﻨﻬﺎ :ﺇﺿﺎﻓﺔ ﺍﻟﺮﲪﺔ ﻷﺟﻞ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ،ﻭﻣﻨﻪ :ﺇﻋﺎﺩﺓ ﺍﻟﻈﺎﻫﺮ ﺑﻠﻔﻈﻪ ﰱ ﻗﻮﻟﻪ } :ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐِﻔﺮُ { ﻭﻣﻨﻬﺎ : ﺇﺑﺮﺍﺯ ﺍﳉﻤﻠﺔ ﻣﻦ ﻗﻮﻟﻪ } :ﹺﺇﻧﱠﻪُ ُﻫ َﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ { ﻣﺆﻛﺪﺓ ﺑﺈﻥ ،ﻭﺍﻟﻔﺼﻞ ،ﻭﺑﺈﻋﺎﺩﺓ ﺍﻟﺼﻔﺘﲔ ﺍﻟﻠﺘﲔ ﺗﻀﻤﻨﺘﻬﻤﺎ ﺍﳉﻤﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ . ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻏﲑﻩ :ﻫﺬﻩ ﺃﺭﺟﻰ ﺁﻳﺔ ﰱ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ .ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ (٣٦٦٩ ﺇﻬﻧﺎ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﱵ ﺗﺴﻊ ﻛﻞ ﻣﻌﺼﻴﺔ .ﻛﺎﺋﻨﺔ ﻣﺎ ﻛﺎﻧﺖ ﻭﺇﻬﻧﺎ ﺍﻟﺪﻋﻮﺓ ﻟﻸﻭﺑﺔ .ﺩﻋﻮﺓ ﺍﻟﻌﺼﺎﺓ ﺍﳌﺴﺮﻓﲔ ﺍﻟﺸﺎﺭﺩﻳﻦ ﺍﳌﺒﻌﺪﻳﻦ ﰲ ﺗﻴﻪ ﺍﻟﻀﻼﻝ .ﺩﻋﻮﻬﺗﻢ ﺇﱃ ﺍﻷﻣﻞ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺜﻘﺔ ﺑﻌﻔﻮ ﺍﷲ .ﺇﻥ ﺍﷲ ﺭﺣﻴﻢ ﺑﻌﺒﺎﺩﻩ .ﻭﻫﻮ ﻳﻌﻠﻢ ﺿﻌﻔﻬﻢ ﻭﻋﺠﺰﻫﻢ .ﻭﻳﻌﻠﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﻠﻄﺔ ﻋﻠﻴﻬﻢ ﻣﻦ ﺩﺍﺧﻞ ﻛﻴﺎﻬﻧﻢ ﻭﻣﻦ ﺧﺎﺭﺟﻪ .ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻌﺪ ﳍﻢ ﻛﻞ ﻣﺮﺻﺪ . ﻭﻳﺄﺧﺬ ﻋﻠﻴﻬﻢ ﻛﻞ ﻃﺮﻳﻖ .ﻭﳚﻠﺐ ﻋﻠﻴﻬﻢ ﲞﻴﻠﻪ ﻭﺭﺟﻠﻪ .ﻭﺃﻧﻪ ﺟﺎﺩ ﻛﻞ ﺍﳉﺪ ﰲ ﻋﻤﻠﻪ ﺍﳋﺒﻴﺚ! ﻭﻳﻌﻠﻢ ﺃﻥ ﺑﻨﺎﺀ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻹﻧﺴﺎﱐ ﺑﻨﺎﺀ ﻭﺍﻩ .ﻭﺃﻧﻪ ﻣﺴﻜﲔ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺴﻘﻂ ﺇﺫﺍ ﺃﻓﻠﺖ ﻣﻦ ﻳﺪﻩ ﺍﳊﺒﻞ ﺍﻟﺬﻱ ﻳﺮﺑﻄﻪ ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﱵ ﺗﺸﺪﻩ . ﻭﺃﻥ ﻣﺎ ﺭﻛﺐ ﰲ ﻛﻴﺎﻧﻪ ﻣﻦ ﻭﻇﺎﺋﻒ ﻭﻣﻦ ﻣﻴﻮﻝ ﻭﻣﻦ ﺷﻬﻮﺍﺕ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﻟﺘﻮﺍﺯﻥ ﻓﻴﺸﻂ ﺑﻪ ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ؛ ﻭﻳﻮﻗﻌﻪ ﰲ ﺍﳌﻌﺼﻴﺔ ﻭﻫﻮ ﺿﻌﻴﻒ ﻋﻦ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻟﺘﻮﺍﺯﻥ ﺍﻟﺴﻠﻴﻢ . . ﻳﻌﻠﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻛﻞ ﻫﺬﺍ ﻓﻴﻤﺪ ﻟﻪ ﰲ ﺍﻟﻌﻮﻥ؛ ﻭﻳﻮﺳﻊ ﻟﻪ ﰲ ﺍﻟﺮﲪﺔ؛ ﻭﻻ ﻳﺄﺧﺬﻩ ﲟﻌﺼﻴﺘﻪ ﺣﱴ ﻳﻬﻲﺀ ﻟﻪ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻴﺼﻠﺢ ﺧﻄﺄﻩ ﻭﻳﻘﻴﻢ ﺧﻄﺎﻩ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ .ﻭﺑﻌﺪ ﺃﻥ ﻳﻠﺞ ﰲ ﺍﳌﻌﺼﻴﺔ ،ﻭﻳﺴﺮﻑ ﰲ ﺍﻟﺬﻧﺐ ،ﻭﳛﺴﺐ ﺃﻧﻪ ﻗﺪ ﻃﺮﺩ ﻭﺍﻧﺘﻬﻰ ﺃﻣﺮﻩ ،ﻭﱂ ﻳﻌﺪ ﻳﻘﺒﻞ ﻭﻻ ﻳﺴﺘﻘﺒﻞ .ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﳊﻈﺔ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ ،ﻳﺴﻤﻊ ﻧﺪﺍﺀ ﺍﻟﺮﲪﺔ ﺍﻟﻨﺪﻱ
ﺍﻟﻠﻄﻴﻒ : } ﻗﻞ ﻳﺎ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺃﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻻ ﺗﻘﻨﻄﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ .ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﹰﺎ .ﺇﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ { . . ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﻗﺪ ﺃﺳﺮﻑ ﰲ ﺍﳌﻌﺼﻴﺔ ،ﻭﰿ ﰲ ﺍﻟﺬﻧﺐ ،ﻭﺃﺑﻖ ﻋﻦ ﺍﳊﻤﻰ ،ﻭﺷﺮﺩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺮﲪﺔ ﺍﻟﻨﺪﻳﺔ ﺍﻟﺮﺧﻴﺔ ،ﻭﻇﻼﳍﺎ ﺍﻟﺴﻤﺤﺔ ﺍﶈﻴﻴﺔ .ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﻫﺬﺍ ﻛﻠﻪ ﺇﻻ ﺍﻟﺘﻮﺑﺔ .ﺍﻟﺘﻮﺑﺔ ﻭﺣﺪﻫﺎ .ﺍﻷﻭﺑﺔ ﺇﱃ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ﺍﻟﺬﻱ ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻮﺍﺏ ﳝﻨﻊ ،ﻭﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﻣﻦ ﻳﻠﺞ ﻓﻴﻪ ﺇﱃ ﺍﺳﺘﺌﺬﺍﻥ -ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ٦ﺹ (٢٤٠ ﺕ َﻭﹶﺃﻥﱠ ﺍﻟﻠﹼ َﻪ ﻫُ َﻮ ) (٥٣ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ َ ،ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮ ﹾﺍ ﹶﺃﻥﱠ ﺍﻟﻠﹼ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳﹾﺄﺧُﺬﹸ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ ﺏ ﺍﻟﺮﱠﺣِﻴ ُﻢ {) (١٠٤) (١ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ َ .ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ْﻌﻔﹸﻮ َﻋ ﹺﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﺍﻟﺘﱠﻮﱠﺍ ُ َﻭَﻳﻌْﹶﻠﻢُ ﻣَﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ {)(٢ __________ ) - (١ﺃﻯ :ﺃﱂ ﻳﻌﻠﻢ ﻫﺆﻻﺀ ﺍﻟﺘﺎﺋﺒﻮﻥ ﻣﻦ ﺫﻧﻮﻬﺑﻢ ،ﺃﻥ ﺍﷲ -ﺗﻌﺎﱃ -ﻭﺣﺪﻩ ،ﻫﻮ ﺍﻟﺬﻯ ﻳﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺨﻠﺼﲔ ،ﻭﺃﻧﻪ -ﺳﺒﺤﺎﻧﻪ -ﻫﻮ ﺍﻟﺬﻯ " ﻳﺄﺧﺬ ﺍﻟﺼﺪﻗﺎﺕ " . ﺃﻯ :ﻳﺘﻘﺒﻠﻬﺎ ﻣﻦ ﺃﺻﺤﺎﻬﺑﺎ ﻗﺒﻮﻝ ﻣﻦ ﻳﺄﺧﺬ ﺷﻴﺌﺎ ﻟﻴﺆﺩﻯ ﺑﺪﻟﻪ :ﻓﺎﻟﺘﻌﺒﲑ ﺑﺎﻷﺧﺬ ﻟﻠﺘﺮﻏﻴﺐ ﰱ ﺑﺬﻝ ﺍﻟﺼﺪﻗﺎﺕ ،ﻭﺩﻓﻌﻬﺎ ﻟﻠﻔﻘﺮﺍﺀ .ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﺤﻀﻴﺾ ﻋﻠﻰ ﲡﺪﻳﺪ ﺍﻟﺘﻮﺑﺔ ﻭﺑﺬﻝ ﺍﻟﺼﺪﻗﺔ . ﻭﻗﻮﻟﻪ َ } :ﻭﹶﺃﻥﱠ ﺍﷲ ﻫُ َﻮ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ { ﺗﺬﻳﻴﻞ ﻗﺼﺪ ﺑﻪ ﺗﻘﺮﻳﺮ ﻣﺎ ﻗﺒﻠﻪ ﻭﺗﺄﻛﻴﺪﻩ . ﺃﻯ :ﻭﺃﻥ ﺍﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻯ ﻳﻘﻞ ﺗﻮﺑﺔ ﺍﳌﺮﺓ ﺑﻌﺪ ﺍﻷﺧﺮﻯ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺮﲪﺔ ﻬﺑﻢ ،ﺍﻟﻜﺜﲑ ﺍﳌﻐﻔﺮﺓ ﳍﻢ : ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ :ﻗﻮﻟﻪ } :ﹶﺃﹶﻟ ْﻢ ﻳﻌﻠﻤﻮﺍ ﹶﺃﻥﱠ ﺍﷲ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﻮﺑﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳﹾﺄﺧُﺬﹸ ﺍﻟﺼﺪﻗﺎﺕ { ﻫﺬﺍ ﻬﺗﻴﻴﺞ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺼﺪﻗﺔ ﺍﻟﻠﺘﲔ ﻛﻞ ﻣﻨﻬﻤﺎ ﳛﻂ ﺍﻟﺬﻧﻮﺏ ﻭﳝﺤﻘﻬﺎ ،ﻭﺃﺧﱪ -ﺗﻌﺎﱃ -ﺃﻥ ﻛﻞ ﻣﻦ ﺗﺎﺏ ﺇﻟﻴﻪ ﺗﺎﺏ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﺗﺼﺪﻕ ﺑﺼﺪﻗﺔ ﻣﻦ ﻛﺴﺐ ﺣﻼﻝ ﻓﺈﻥ ﺍﷲ ﻳﺘﻘﺒﻠﻬﺎ ﺑﻴﻤﻴﻨﻪ ،ﻓﲑﺑﻴﻬﺎ ﻟﺼﺎﺣﺒﻬﺎ ﺣﱴ ﺗﺼﲑ ﺍﻟﺜﻤﺮﺓ ﻣﺜﻞ ﺃﺣﺪ ،ﻛﻞ ﺟﺎﺀ ﺑﺬﻟﻚ ﺍﳊﺪﻳﺚ ﻋﻦ ﺭﺳﻮﻝ ﺍ ﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ . - ﻓﻌﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ " :ﺇﻥ ﺍﷲ ﻳﻘﺒﻞ ﺍﻟﺼﺪﻗﺔ ﻭﻳﺄﺧﺬﻫﺎ ﺑﻴﻤﻴﻨﻪ ﻓﲑﺑﻴﻬﺎ ﻷﺣﺪﻛﻢ ﻛﻤﺎ ﻳﺮﰉ ﺃﺣﺪﻛﻢ ﻣﻬﺮﻩ ،ﺣﱴ ﺇﻥ ﺍﻟﻠﻘﻤﺔ ﻟﺘﻜﻮﻥ ﻣﺜﻞ ﺃﺣﺪ " ﻭﺗﺼﺪﻳﻖ ﺫﻟﻚ ﰱ ﻛﺘﺎﺏ ﺍﷲ ﻗﻮﻟﻪ } :ﹶﺃﹶﻟ ْﻢ ﺤﻖُ ﺍﷲ ﺍﻟﺮﺑﺎ ﻭَﻳُﺮْﺑﹺﻲ ﺍﻟﺼﺪﻗﺎﺕ { ﻭﻋﻦ ﻳﻌﻠﻤﻮﺍ ﹶﺃﻥﱠ ﺍﷲ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﻮﺑﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﺍﻟﺼﺪﻗﺎﺕ { .ﻭﻗﻮﻟﻪ َ } :ﻳ ْﻤ َ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ :ﺇﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻘﻊ ﰱ ﻳﺪ ﺍﷲ -ﺗﻌﺎﱃ -ﻗﺒﻞ ﺃﻥ ﺗﻘﻊ ﰱ ﻳﺪ ﺍﻟﺴﺎﺋﻞ ،ﰒ ﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ } .ﹶﺃﹶﻟ ْﻢ ﻳﻌﻠﻤﻮﺍ ﹶﺃﻥﱠ ﺍﷲ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﻮﺑﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﺍﻟﺼﺪﻗﺎﺕ . { . . .ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ (٢٠٣٩ ) - (٢ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻜﻤﺎﻝ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻌﺔ ﺟﻮﺩﻩ ﻭﲤﺎﻡ ﻟﻄﻔﻪ ،ﺑﻘﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﻋﺒﺎﺩﻩ ﺣﲔ ﻳﻘﻠﻌﻮﻥ ﻋﻦ ﺫﻧﻮﻬﺑﻢ ﻭﻳﻨﺪﻣﻮﻥ ﻋﻠﻴﻬﺎ ،ﻭﻳﻌﺰﻣﻮﻥ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﺎﻭﺩﻭﻫﺎ ،ﺇﺫﺍ ﻗﺼﺪﻭﺍ ﺑﺬﻟﻚ ﻭﺟﻪ ﺭﻬﺑﻢ ،ﻓﺈﻥ ﺍﷲ ﻳﻘﺒﻠﻬﺎ ﺑﻌﺪ ﻣﺎ ﺍﻧﻌﻘﺪﺕ ﺳﺒﺒﺎ ﻟﻠﻬﻼﻙ ،ﻭﻭﻗﻮﻉ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ. ﺕ { ﻭﳝﺤﻮﻫﺎ ،ﻭﳝﺤﻮ ﺃﺛﺮﻫﺎ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ،ﻭﻣﺎ ﺍﻗﺘﻀﺘﻪ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ ،ﻭﻳﻌﻮﺩ ﺍﻟﺘﺎﺋﺐ ﻋﻨﺪﻩ ﻛﺮﳝﺎ، } َﻭَﻳ ْﻌﻔﹸﻮ َﻋ ﹺﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﻛﺄﻧﻪ ﻣﺎ ﻋﻤﻞ ﺳﻮﺀﺍ ﻗﻂ ،ﻭﳛﺒﻪ ﻭﻳﻮﻓﻘﻪ ﳌﺎ ﻳﻘﺮ ﺑﻪ ﺇﻟﻴﻪ. ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺘﻮ ﺑﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﻈﻴﻤﺔ ،ﺍﻟﱵ ﻗﺪ ﺗﻜﻮﻥ ﻛﺎﻣﻠﺔ ﺑﺴﺒﺐ ﲤﺎﻡ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺼﺪﻕ ﻓﻴﻬﺎ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻧﺎﻗﺼﺔ ﻋﻨﺪ ﻧﻘﺼﻬﻤﺎ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﻓﺎﺳﺪﺓ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﻣﻨﻬﺎ ﺑﻠﻮﻍ ﻏﺮﺽ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻭﻛﺎﻥ ﳏﻞ ﺫﻟﻚ ﺍﻟﻘﻠﺐ
ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ،ﺧﺘﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪَ } :ﻭَﻳﻌْﹶﻠﻢُ ﻣَﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ { ﻓﺎﷲ ﺗﻌﺎﱃ ،ﺩﻋﺎ ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺘﻘﺼﲑ ،ﻓﺎﻧﻘﺴﻤﻮﺍ -ﲝﺴﺐ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ -ﺇﱃ ﻗﺴﻤﲔ :ﻣﺴﺘﺠﻴﺒﲔ ﻭﺻﻔﻬﻢ ﺑﻘﻮﻟﻪ } ﻭَﻳَﺴْﺘَﺠﹺﻴﺐُ ﺍﻟﱠﺬِﻳﻦَ ﺕ{ ﺁﻣَﻨُﻮﺍ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﱠﺎِﻟ ﺤَﺎ ِ ﺃﻱ :ﻳﺴﺘﺠﻴﺒﻮﻥ ﻟﺮﻬﺑﻢ ﳌﺎ ﺩﻋﺎﻫﻢ ﺇﻟﻴﻪ ﻭﻳﻨﻘﺎﺩﻭﻥ ﻟﻪ ﻭﻳﻠﺒﻮﻥ ﺩﻋﻮﺗﻪ ،ﻷﻥ ﻣﺎ ﻣﻌﻬﻢ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﳛﻤﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻪ ،ﺷﻜﺮ ﺍﷲ ﳍﻢ ،ﻭﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺸﻜﻮﺭ. ﻭﺯﺍﺩﻫﻢ ﻣﻦ ﻓﻀﻠﻪ ﺗﻮﻓﻴﻘﺎ ﻭﻧﺸﺎﻃﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ،ﻭﺯﺍﺩﻫﻢ ﻣﻀﺎﻋﻔﺔ ﰲ ﺍﻷﺟﺮ ﺯﻳﺎﺩﺓ ﻋﻦ ﻣﺎ ﺗﺴﺘﺤﻘﻪ ﺃﻋﻤﺎﳍﻢ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ. ﻭﺃﻣﺎ ﻏﲑ ﺍﳌﺴﺘﺠﻴﺒﲔ ﻟﻠﹼﻪ ﻭﻫﻢ ﺍﳌﻌﺎﻧﺪﻭﻥ ﺍﻟﺬ ﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻪ ﻭﺑﺮﺳﻠﻪ ،ﻓـ } ﹶﻟ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺷَﺪِﻳﺪٌ { ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﰒ ﻕ ِﻟ ِﻌﺒَﺎ ِﺩ ِﻩ ﻟﹶﺒَﻐَﻮْﺍ ﻂ ﺍﻟﻠﱠ ُﻪ ﺍﻟﺮﱢ ْﺯ َ ﺴﹶ ﺫﻛﺮ ﺃﻥ ﻣﻦ ﻟﻄﻔﻪ ﺑﻌﺒﺎﺩﻩ ،ﺃﻧﻪ ﻻ ﻳﻮﺳﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺪﻧﻴﺎ ﺳﻌﺔ ،ﺗﻀﺮ ﺑﺄﺩﻳﺎﻬﻧﻢ ﻓﻘﺎﻝَ } :ﻭﹶﻟ ْﻮ َﺑ َ ﺽ{ ﻓِﻲ ﺍﻷ ْﺭ ﹺ ﺃﻱ :ﻟﻐﻔﻠﻮﺍ ] ﺹ [ ٧٥٩ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ،ﻭﺃﻗﺒﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺘﻤﺘﻊ ﺑﺸﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ ،ﻓﺄﻭﺟﺒﺖ ﳍﻢ ﺍﻹﻛﺒﺎﺏ ﻋﻠﻰ ﻣﺎ ﺗﺸﺘﻬﻴﻪ ﻧﻔﻮﺳﻬﻢ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﺼﻴﺔ ﻭﻇﻠﻤﺎ. ﲑ { ﻛﻤﺎ ﰲ ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺃﻥ ﺍﷲ ﺼٌ ﲑ َﺑ ِ } َﻭﹶﻟ ِﻜ ْﻦ ﻳُﻨﺰ ﹸﻝ ﹺﺑ ﹶﻘ َﺪ ﹴﺭ ﻣَﺎ َﻳﺸَﺎ ُﺀ { ﲝﺴﺐ ﻣﺎ ﺍﻗﺘﻀﺎﻩ ﻟﻄﻔﻪ ﻭﺣﻜﻤﺘﻪ } ﹺﺇﻧﱠﻪُ ﹺﺑ ِﻌﺒَﺎ ِﺩ ِﻩ َﺧﹺﺒ ٌ ﺗﻌﺎﱃ ﻳﻘﻮﻝ " :ﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﻐﲎ ،ﻭﻟﻮ ﺃﻓﻘﺮﺗﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ ،ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﻔﻘﺮ ،ﻭﻟﻮ ﺃﻏﻨﻴﺘﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ ،ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﺼﺤﺔ ،ﻭﻟﻮ ﺃﻣﺮﺿﺘﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ، ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﳌﺮﺽ ﻭﻟﻮ ﻋﺎﻓﻴﺘﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ ،ﺇﱐ ﺃﺩﺑﺮ ﺃﻣﺮ ﻋﺒﺎﺩﻱ ﺑﻌﻠﻤﻲ ﲟﺎ ﰲ ﻗﻠﻮﻬﺑﻢ ،ﺇﱐ ﺚ { ﺃﻱ :ﺍﳌﻄﺮ ﺍﻟﻐﺰﻳﺮ ﺍﻟﺬﻱ ﺑﻪ ﻳﻐﻴﺚ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩِ } ،ﻣ ْﻦ َﺑ ْﻌ ِﺪ ﻣَﺎ ﹶﻗَﻨﻄﹸﻮﺍ { ﺧﺒﲑ ﺑﺼﲑ " } َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﻳُﻨﺰ ﹸﻝ ﺍ ﹾﻟَﻐ ْﻴ ﹶ ﻭﺍﻧﻘﻄﻊ ﻋﻨﻬﻢ ﻣﺪﺓ ﻇﻨﻮﺍ ﺃﻧﻪ ﻻ ﻳﺄﺗﻴﻬﻢ ،ﻭﺃﻳﺴﻮﺍ ﻭﻋﻤﻠﻮﺍ ﻟﺬﻟﻚ ﺍﳉﺪﺏ ﺃﻋﻤﺎﻻ ﻓﻴﻨﺰﻝ ﺍﷲ ﺍﻟﻐﻴﺚ } َﻭَﻳْﻨﺸُﺮُ { ﺑﻪ } َﺭ ْﺣ َﻤَﺘﻪُ { ﻣﻦ ﺇﺧﺮﺍﺝ ﺍﻷﻗﻮﺍﺕ ﻟﻶﺩﻣﻴﲔ ﻭﻬﺑﺎﺋﻤﻬﻢ ،ﻓﻴﻘﻊ ﻋﻨﺪﻫﻢ ﻣﻮﻗﻌﺎ ﻋﻈﻴﻤﺎ ،ﻭﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺬﻟﻚ ﻭﻳﻔﺮﺣﻮﻥَ } .ﻭﻫُ َﻮ ﺤﻤِﻴ ُﺪ { ﰲ ﻭﻻﻳﺘﻪ ﻭﺗﺪﺑﲑﻩ، ﺍ ﹾﻟ َﻮِﻟﻲﱡ { ﺍﻟﺬﻱ ﻳﺘﻮﱃ ﻋﺒﺎﺩﻩ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺘﺪﺑﲑ ،ﻭﻳﺘﻮﱃ ﺍﻟﻘﻴﺎﻡ ﲟﺼﺎﱀ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ } .ﺍﹾﻟ َ ﺍﳊﻤﻴﺪ ﻋﻠﻰ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ،ﻭﻣﺎ ﺃﻭﺻﻠﻪ ﺇﱃ ﺧﻠﻘﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻹﻓﻀﺎﻝ.ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ) -ﺝ / ١ﺹ (٧٥٨ ﻚ ) (٢٥ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ َ ،ﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ َ " ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎﻧﹺﻲ " ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ)(١
__________ ) - ١ - (١ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻠﹼﻐﺔ :ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﺑﺎﳌﻘﺎﻝ ﻭﺍﻟﻔﻌﺎﻝ. ﻭﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ :ﺳﺆﺍﻝ ﺍﳌﻐﻔﺮﺓ ﻛﺬﻟﻚ ،ﻭﺍﳌﻐﻔﺮﺓ ﰲ ﺍﻷﺻﻞ :ﺍﻟﺴّﺘﺮ ،ﻭﻳﺮﺍﺩ ﻬﺑﺎ ﺍﻟﺘّﺠﺎﻭﺯ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻭﻋﺪﻡ ﺍﳌﺆﺍﺧﺬﺓ ﺑﻪ ،ﻭﺃﺿﺎﻑ ﺑﻌﻀﻬﻢ :ﺇﻣّﺎ ﺑﺘﺮﻙ ﺍﻟﺘّﻮﺑﻴﺦ ﻭﺍﻟﻌﻘﺎﺏ ﺭﺃﺳﹰﺎ ،ﺃﻭ ﺑﻌﺪ ﺍﻟﺘّﻘﺮﻳﺮ ﺑﻪ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑّﻪ. ﻭﻳﺄﰐ ﺍﻻﺳﺘﻐﻔﺎﺭ ﲟﻌﲎ ﺍﻹﺳﻼﻡ. ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ » :ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻣﻌﺬﹼﻬﺑﻢ ﻭﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ« ﺃﻱ ﻳﺴﻠﻤﻮﻥ ﻗﺎﻟﻪ ﳎﺎﻫﺪٌ ﻭﻋﻜﺮﻣﺔ. ﻛﺬﻟﻚ ﻳﺄﰐ ﺍﻻﺳﺘﻐﻔﺎﺭ ﲟﻌﲎ ﺍﻟﺪّﻋﺎﺀ ﻭﺍﻟﺘّﻮﺑﺔ ،ﻭﺳﺘﺄﰐ ﺻﻠﺘﻪ ﻬﺑﺬﻩ ﺍﻷﻟﻔﺎﻅ. ﺍﻷﻟﻔﺎﻅ ﺫﺍﺕ ﺍﻟﺼّﻠﺔ »ﺃ -ﺍﻟﺘّﻮﺑﺔ« - ٢ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘّﻮﺑﺔ ﻳﺸﺘﺮﻛﺎﻥ ﰲ ﺃﻥﹼ ﻛﻼًّ ﻣﻨﻬﻤﺎ ﺭﺟﻮ ﻉٌ ﺇﱃ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ،ﻛﺬﻟﻚ ﻳﺸﺘﺮﻛﺎﻥ ﰲ ﻃﻠﺐ ﺇﺯﺍﻟﺔ ﻣﺎ ﻻ
ﻳﻨﺒﻐﻲ ،ﺇﻻﹼ ﺃﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻃﻠﺐٌ ﻣﻦ ﺍﻟﻠﹼﻪ ﻹﺯﺍﻟﺘﻪ. ﻭﺍﻟﺘّﻮﺑﺔ ﺳﻌﻲٌ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﰲ ﺇﺯﺍﻟﺘﻪ. ﻭﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻳﺪﺧﻞ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﰲ ﻣﺴﻤّﻰ ﺍﻵﺧﺮ ،ﻭﻋﻨﺪ ﺍﻗﺘﺮﺍﻬﻧﻤﺎ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮّ ﻣﺎ ﻣﻀﻰ ﻭﺍﻟﺘّﻮﺑﺔ ﺍﻟﺮّﺟﻮﻉ ﻭﻃﻠﺐ ﻭﻗﺎﻳﺔ ﺷﺮّ ﻣﺎ ﳜﺎﻓﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺳﻴّﺌﺎﺕ ﺃﻋﻤﺎﻟﻪ ،ﻓﻔﻲ ﺍﻟﺘّﻮﺑﺔ ﺃﻣﺮﺍﻥ ﻻ ﺑﺪّ ﻣﻨﻬﻤﺎ :ﻣﻔﺎﺭﻗﺔ ﺷﻲ ٍﺀ ، ﻭﺍﻟﺮّﺟﻮﻉ ﺇﱃ ﻏﲑﻩ ،ﻓﺨﺼّﺖ ﺍﻟﺘّﻮﺑﺔ ﺑﺎﻟﺮّﺟﻮﻉ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﳌﻔﺎﺭﻗﺔ ،ﻭﻋﻨﺪ ﺇﻓﺮﺍﺩ ﺃﺣﺪﳘﺎ ﻳﺘﻨﺎﻭﻝ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﺍﻵﺧﺮ. ﻭﻋﻨﺪ ﺍﳌﻌﺼﻴﺔ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻘﺮﻭﻥ ﺑﺎﻟﺘّﻮﺑﺔ ﻋﺒﺎﺭﺓﹲ ﻋﻦ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﺑﺎﻟﻠﹼﺴﺎﻥ ،ﻭﺍﻟﺘّﻮﺑﺔ ﻋﺒﺎﺭﺓﹲ ﻋﻦ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﺑﺎﻟﻘﻠﺐ ﻭﺍﳉﻮﺍﺭﺡ. »ﺏ -ﺍﻟﺪّﻋﺎﺀ« - ٣ﻛﻞﹼ ﺩﻋﺎ ٍﺀ ﻓﻴﻪ ﺳﺆﺍﻝ ﺍﻟﻐﻔﺮﺍﻥ ﻓﻬﻮ ﺍﺳﺘﻐﻔﺎﺭٌ. ﺇﻻﹼ ﺃﻥﹼ ﺑﲔ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺪّﻋﺎﺀ ﻋﻤﻮﻣﹰﺎ ﻭﺧﺼﻮﺻﹰﺎ ﻣﻦ ﻭﺟ ٍﻪ ،ﳚﺘﻤﻌﺎﻥ ﰲ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ،ﻭﻳﻨﻔﺮﺩ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻔﻌﻞ ﻻ ﺑﺎﻟﻘﻮﻝ ،ﻛﻤﺎ ﻳﻨﻔﺮﺩ ﺍﻟﺪّﻋﺎﺀ ﺇﻥ ﻛﺎﻥ ﺑﻄﻠﺐ ﻏﲑ ﺍﳌﻐﻔﺮﺓ. »ﺍﳊﻜﻢ ﺍﻟﺘّﻜﻠﻴﻔﻲّ ﻟﻼﺳﺘﻐﻔﺎﺭ« - ٤ﺍﻷﺻﻞ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻧّﻪ ﻣﻨﺪﻭﺏٌ ﺇﻟﻴﻪ ،ﻟﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ. »ﻭﺍﺳﺘﻐﻔﺮﻭﺍ ﺍﻟﻠﹼﻪ ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻏﻔﻮﺭٌ ﺭﺣﻴﻢٌ« ﳛﻤﻞ ﻋﻠﻰ ﺍﻟﻨّﺪﺏ ،ﻷﻧّﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﻏﲑ ﻣﻌﺼﻴ ٍﺔ ،ﻟﻜﻨّﻪ ﻗﺪ ﳜﺮﺝ ﻋﻦ ﺍﻟﻨّﺪﺏ ﺇﱃ ﺍﻟﻮﺟﻮﺏ ﻛﺎﺳﺘﻐﻔﺎﺭ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻻﺳﺘﻐﻔﺎﺭ ﻣﻦ ﺍﳌﻌﺼﻴﺔ. ﻭﻗﺪ ﳜﺮﺝ ﺇﱃ ﺍﻟﻜﺮﺍﻫﺔ ﻛﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﻴّﺖ ﺧﻠﻒ ﺍﳉﻨﺎﺯﺓ ،ﺻﺮّﺡ ﺑﺬﻟﻚ ﺍﳌﺎﻟﻜﻴّﺔ. ﻭﻗﺪ ﳜﺮﺝ ﺇﱃ ﺍﳊﺮﻣﺔ ،ﻛﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻜﻔﹼﺎﺭ. »ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻄﻠﻮﺏ« - ٥ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﺍﻟﹼﺬﻱ ﳛﻞﹼ ﻋﻘﺪﺓ ﺍﻹﺻﺮﺍﺭ ،ﻭﻳﺜﺒﺖ ﻣﻌﻨﺎﻩ ﰲ ﺍﳉﻨﺎﻥ ،ﻻ ﺍﻟﺘّﻠﻔﹼﻆ ﺑﺎﻟﻠﹼﺴﺎﻥ ،ﻓﺈﻥ ﻛﺎﻥ ﺑﺎﻟﻠﹼﺴﺎﻥ -ﻭﻫﻮ ﻣﺼﺮﱞ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ -ﻓﺈﻧّﻪ ﺫﻧﺐٌ ﳛﺘﺎﺝ ﺇﱃ ﺍﺳﺘﻐﻔﺎ ﹴﺭ. ﻛﻤﺎ ﺭﻭﻱ » :ﺍﻟﺘّﺎﺋﺐ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ،ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ ،ﻭﺍﳌﺴﺘﻐﻔﺮ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﻭﻫﻮ ﻣﻘﻴﻢٌ ﻋﻠﻴﻪ ﻛﺎﳌﺴﺘﻬﺰﺉ ﺑﺮﺑّﻪ « ﻭﻳﻄﻠﺐ ﻟﻠﻤﺴﺘﻐﻔﺮ ﺑﻠﺴﺎﻧﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻼﺣﻈﹰﺎ ﳍﺬﻩ ﺍﳌﻌﺎﱐ ﲜﻨﺎﻧﻪ ،ﻟﻴﻔﻮﺯ ﺑﻨﺘﺎﺋﺞ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻓﺈﻥ ﱂ ﻳﺘﻴﺴّﺮ ﻟﻪ ﺫﻟﻚ ﻓﻴﺴﺘﻐﻔﺮ ﺑﻠﺴﺎﻧﻪ ،ﻭﳚﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﻣﺎ ﻫﻨﺎﻟﻚ ،ﻓﺎﳌﻴﺴﻮﺭ ﻻ ﻳﺴﻘﻂ ﺑﺎﳌﻌﺴﻮﺭ. ﻓﺈﻥ ﺍﻧﺘﻔﻰ ﺍﻹﺻﺮﺍﺭ ،ﻭﻛﺎﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﻠﹼﺴﺎﻥ ﻣﻊ ﻏﻔﻠﺔ ﺍﻟﻘﻠﺐ ،ﻓﻔﻴﻪ ﺭﺃﻳﺎﻥ : ﺍﻷﻭّﻝ :ﻭﺻﻔﻪ ﺑﺄﻧّﻪ ﺗﻮﺑﺔ ﺍﻟﻜﺬﹼﺍﺑﲔ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﳌﺎﻟﻜﻴّﺔ ،ﻭﻗﻮﻝﹲ ﻟﻠﺤﻨﻔﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﺇﻻﹼ ﺃﻥﹼ ﺍﳌﺎﻟﻜﻴّﺔ ﺟﻌﻠﻮﻩ ﻣﻌﺼﻴ ﹰﺔ ﻻﺣﻘ ﹰﺔ ﺑﺎﻟﻜﺒﺎﺋﺮ ،ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ :ﺑﺄﻧّﻪ ﻻ ﺟﺪﻭﻯ ﻣﻨﻪ ﻓﻘﻂ. ﺍﻟﺜﹼﺎﱐ :ﺍﻋﺘﺒﺎﺭﻩ ﺣﺴﻨ ﹰﺔ ﻭﻫﻮ ﻗﻮﻝ ﺍﳊﻨﺎﺑﻠﺔ ،ﻭﻗﻮﻝﹲ ﻟﻠﺤﻨﻔﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻷﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻦ ﻏﻔﻠ ٍﺔ ﺧﲑٌ ﻣﻦ ﺍﻟﺼّﻤﺖ ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﺇﱃ ﺍﺳﺘﻐﻔﺎ ﹴﺭ ،ﻷﻥﹼ ﺍﻟﻠﹼﺴﺎﻥ ﺇﺫﺍ ﺃﻟﻒ ﺫﻛﺮﹰﺍ ﻳﻮﺷﻚ ﺃﻥ ﻳﺄﻟﻔﻪ ﺍﻟﻘﻠﺐ ﻓﻴﻮﺍﻓﻘﻪ ﻋﻠﻴﻪ ،ﻭﺗﺮﻙ ﺍ ﻟﻌﻤﻞ ﻟﻠﺨﻮﻑ ﻣﻨﻪ ﻣﻦ ﻣﻜﺎﻳﺪ ﺍﻟﺸّﻴﻄﺎﻥ. »ﺻﻴﻎ ﺍﻻﺳﺘﻐﻔﺎﺭ« ﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨّﱯّ - ٦ﻭﺭﺩ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺼﻴ ﹴﻎ ﻣﺘﻌﺪّﺩ ٍﺓ ،ﻭﺍﳌﺨﺘﺎﺭ ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱّ ﻋﻦ ﺷﺪّﺍﺩ ﺑﻦ ﺃﻭ ﹴ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧّﻪ ﻗﺎﻝ » :ﺳﻴّﺪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻥ ﺗﻘﻮﻝ :ﺍﻟﻠﹼﻬﻢّ ﺃﻧﺖ ﺭﺑّﻲ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺃﻧﺖ ،ﺧﻠﻘﺘﲏ ﻭﺃﻧﺎ ﻋﺒﺪﻙ ، ﻭﺃﻧﺎ ﻋﻠﻰ ﻋﻬﺪﻙ ﻭﻭﻋﺪﻙ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ،ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮّ ﻣﺎ ﺻﻨﻌﺖ ،ﺃﺑﻮﺀ ﻟﻚ ﺑﻨﻌﻤﺘﻚ ﻋﻠﻲّ ،ﻭﺃﺑﻮﺀ ﺑﺬﻧﱯ ﻓﺎﻏﻔﺮ ﱄ
ﻓﺈﻧّﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﻮﺏ ﺇﻻﹼ ﺃﻧﺖ « . - ٧ﻭﻣﻦ ﺃﻓﻀﻞ ﺃﻧﻮﺍﻉ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ » :ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ « . ﻭﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻭﻟﻴﺲ ﺍﳊﺼﺮ ﻛﻤﺎ ﺃﻥﹼ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﻭﺑﻌﺾ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲣﺘﺺّ ﺑﺼﻴ ﹴﻎ ﻣﺄﺛﻮﺭ ٍﺓ ﺗﻜﻮﻥ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻫﺎ ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘّﻘﻴّﺪ ﺑﺄﻟﻔﺎﻇﻬﺎ ،ﻭﻣﻮﻃﻦ ﺑﻴﺎﻬﻧﺎ ﻏﺎﻟﺒﹰﺎ ﻛﺘﺐ ﺍﻟﺴّﻨّﺔ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺍﻵﺩﺍﺏ ،ﰲ ﺃﺑﻮﺍﺏ ﺍﻟﺪّﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘّﻮﺑﺔ. ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺻﻴﻎ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﻟﺴّﺎﺑﻘﺔ ﻣﻄﻠﻮﺑ ﹰﺔ ﻓﺈﻥﹼ ﺑﻌﺾ ﺻﻴﻐﻪ ﻣﻨﻬﻲﱞ ﻋﻨﻬﺎ ،ﻓﻔﻲ ﺍﻟﺼّﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ » :ﻻ ﻳﻘﻮﻟﻦّ ﺃﺣﺪﻛﻢ :ﺍﻟﻠﹼﻬﻢّ ﺍﻏﻔﺮ ﱄ ﺇﻥ ﺷﺌﺖ ،ﺍﻟﻠﹼﻬﻢّ ﺍﺭﲪﲏ ﺇﻥ ﺷﺌﺖ ، ﻟﻴﻌﺰﻡ ﺍﳌﺴﺄﻟﺔ ﻓﺈﻥﹼ ﺍﻟﻠﹼﻪ ﻻ ﻣﺴﺘﻜﺮﻩ ﻟﻪ « »ﺍﺳﺘﻐﻔﺎﺭ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ« - ٨ﺍﺳﺘﻐﻔﺎﺭ ﺍﻟﻨّﱯّ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﺟﺐٌ ﻋﻠﻴﻪ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ » :ﻓﺎﻋﻠﻢ ﺃﻧّﻪ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﻟﻠﹼﻪ ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ« ،ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﻔﺴّﺮﻭﻥ ﻭﺟﻮﻫﺎﹰ ﻋﺪﻳﺪ ﹰﺓ ﰲ ﺍﺳﺘﻐﻔﺎﺭﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﻬﺎ :ﺃﻧّﻪ ﺐ ،ﻭﺇﻧّﻤﺎ ﻛﺎﻥ ﻟﺘﻌﻠﻴﻢ ﺃﻣّﺘﻪ ،ﻭﺭﺃﻱ ﺍﻟﺴّﺒﻜﻲّ :ﺃﻥﹼ ﺍﺳﺘﻐﻔﺎﺭ ﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺳﻬ ﹴﻮ ﺃﻭ ﻏﻔﻠ ٍﺔ ،ﺃﻭ ﺃﻧّﻪ ﱂ ﻳﻜﻦ ﻋﻦ ﺫﻧ ﹴ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﳛﺘﻤﻞ ﺇﻻﹼ ﻭﺟﻬﹰﺎ ﻭﺍﺣﺪﹰﺍ ،ﻭﻫﻮ :ﺗﺸﺮﻳﻔﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﺫﻧﺐٌ ،ﻷﻧّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ. ﻭﻗﺪ ﺛﺒﺖ » ﺃﻧّﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺴﺘﻐﻔﺮ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ﺳﺒﻌﲔ ﻣﺮّ ﹰﺓ ،ﻭﻣﺎﺋﺔ ﻣﺮّ ٍﺓ « ،ﺑﻞ ﻛﺎﻥ ﺃﺻﺤﺎﺑﻪ ﻳﻌﺪّﻭﻥ ﻟﻪ ﰲ ﺍﺠﻤﻟﻠﺲ ﺍﻟﻮﺍﺣﺪ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ : » ﺭﺏّ ﺍﻏﻔﺮ ﱄ ﻭﺗﺐ ﻋﻠﻲّ ﺇﻧّﻚ ﺃﻧﺖ ﺍﻟﺘّﻮّﺍﺏ ﺍﻟﻐﻔﻮﺭ ﻣﺎﺋﺔ ﻣﺮّ ٍﺓ « . »ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻄﹼﻬﺎﺭﺓ« »ﺃﻭّ ﹰﻻ -ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻘﺐ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳋﻼﺀ« - ٩ﻳﻨﺪﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻌﺪ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ ،ﻭﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳋﻼﺀ. ﺭﻭﻯ ﺍﻟﺘّﺮﻣﺬﻱّ ﺃﻧّﻪ » ﻛﺎﻥ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﺍﳋﻼﺀ ﻗﺎﻝ :ﻏﻔﺮﺍﻧﻚ « . ﻭﻭﺟﻪ ﺳﺆﺍﻝ ﺍﳌﻐﻔﺮﺓ ﻫﻨﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊّ -ﻫﻮ ﺍﻟﻌﺠﺰ ﻋﻦ ﺷﻜﺮ ﺍﻟﻨّﻌﻤﺔ ﰲ ﺗﻴﺴﲑ ﺍﻟﻐﺬﺍﺀ ،ﻭﺇﻳﺼﺎﻝ ﻣﻨﻔﻌﺘﻪ ، ﻭﺇﺧﺮﺍﺝ ﻓﻀﻠﺘﻪ. » ﺛﺎﻧﻴﹰﺎ -ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ« - ١٠ﻳﺴﻦّ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺿﻤﻦ ﺍﻟﺬﹼﻛﺮ ﺍﻟﻮﺍﺭﺩ ﻋﻨﺪ ﺇﲤﺎﻡ ﺍﻟﻮﺿﻮﺀ ﺭﻭﻯ ﺃﺑﻮ ﺳﻌﻴ ٍﺪ ﺍﳋﺪﺭﻱّ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ » :ﻣﻦ ﺗﻮ ﺿّﺄ ﻓﻘﺎﻝ :ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﹼﻬﻢّ ،ﻭﲝﻤﺪﻙ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ، ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ ،ﻛﺘﺐ ﰲ ﺭ ﻕﱟ ،ﰒﹼ ﺟﻌﻞ ﰲ ﻃﺎﺑ ﹴﻊ ،ﻓﻠﻢ ﻳﻜﺴﺮ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ « ﻭﻗﺪ ﻭﺭﺩﺕ ﺻﻴﻎﹲ ﺃﺧﺮﻯ ﺗﺘﻀﻤّﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻘﺐ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻭﺃﺛﻨﺎﺀﻩ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺳﻨﻦ ﺍﻟﻮﺿﻮﺀ. »ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ﻭﺍﳋﺮﻭﺝ ﻣﻨﻪ« - ١١ﻳﺴﺘﺤﺐّ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ،ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻭﺍﳊﻨﺎﺑﻠﺔ ،ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ﻭﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻣﻨﻪ. ﳌﺎ ﻭﺭﺩ ﻋﻦ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﺖ » :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺇﺫﺍ ﺩﺧﻞ ﺍﳌﺴﺠﺪ ﺻﻠﹼﻰ ﻋﻠﻰ ﳏﻤّ ٍﺪ ﻭﺳﻠﹼﻢ ،ﻭﻗﺎﻝ :ﺭﺏّ ﺍﻏﻔﺮ ﱄ ﺫﻧﻮﰊ ،ﻭﺍﻓﺘﺢ ﱄ ﺃﺑﻮﺍﺏ ﺭﲪﺘﻚ ،ﻭﺇﺫﺍ ﺧﺮﺝ ﺻﻠﹼﻰ ﻋﻠﻰ ﳏﻤّ ٍﺪ ﻭﺳﻠﹼﻢ ،ﻭﻗﺎﻝ : ﺭﺏّ ﺍﻏﻔﺮ ﱄ ،ﻭﺍﻓﺘﺢ ﱄ ﺃﺑﻮﺍﺏ ﻓﻀﻠﻚ « ﻭﺍﻟﻮﺍﺭﺩ ﰲ ﻛﺘﺐ ﺍﳊﻨﻔﻴّﺔ ﺃﻥﹼ ﺍﳌﺼﻠﹼﻲ ﻳﻘﻮﻝ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ » :ﺍﻟﻠﹼﻬﻢّ
ﺍﻓﺘﺢ ﱄ ﺃﺑﻮﺍﺏ ﺭﲪﺘﻚ « ﻭﻋﻨﺪ ﺧﺮﻭﺟﻪ » :ﺍﻟﻠﹼﻬﻢّ ﺇﻧّﻲ ﺃﺳﺄﻟﻚ ﻣﻦ ﻓﻀﻠﻚ « . »ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﺼّﻼﺓ« »ﺃﻭّ ﹰﻻ -ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻓﺘﺘﺎﺡ ﺍﻟﺼّﻼﺓ« - ١٢ﺟﺎﺀ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺑﻌﺾ ﺍﻟﺮّﻭﺍﻳﺎﺕ ﺍﻟﹼﱵ ﻭﺭﺩﺕ ﰲ ﺩﻋﺎﺀ ﺍﻻﻓﺘﺘﺎﺡ ﰲ ﺍﻟﺼّﻼﺓ ، ﻭﺃﺧﺬ ﺑﺬﻟﻚ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻣﻄﻠﻘﹰﺎ ،ﻭﺍﳊﻨﻔﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﰲ ﺻﻼﺓ ﺍﻟﻠﹼﻴﻞ ،ﻣﻨﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﺍﻟﺼّﺪّﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨّﱯّ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ » :ﺍﻟﻠﹼﻬﻢّ ﺇﻧّﻲ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻇﻠﻤﹰﺎ ﻛﺜﲑﹰﺍ ،ﻭﻻ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﻮﺏ ﺇﻻﹼ ﺃﻧﺖ ﻓﺎﻏﻔﺮ ﱄ ﻣﻐﻔﺮ ﹰﺓ ﻣﻦ ﻋﻨﺪﻙ ،ﻭﺍﺭﲪﲏ ﺇﻧّﻚ ﺃﻧﺖ ﺍﻟﺘّﻮّﺍﺏ ﺍﻟﺮّﺣﻴﻢ « . ﻭﻳﻜﺮﻩ ﺍﻻﻓﺘﺘﺎﺡ ﰲ ﺍﳌﻜﺘﻮﺑﺔ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﳏﻞﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺩﻋﺎﺀ ﺍﻻﻓﺘﺘﺎﺡ ﻳﺬﻛﺮﻩ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺳﻨﻦ ﺍﻟﺼّﻼﺓ ،ﺃﻭ ﰲ ﻛﻴﻔﻴّﺔ ﺍﻟﺼّﻼﺓ. » ﺛﺎﻧﻴﹰﺎ -ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﺮّﻛﻮﻉ ﻭﺍﻟﺴّﺠﻮﺩ ﻭﺍﳉﻠﻮﺱ ﺑﲔ ﺍﻟﺴّﺠﺪﺗﲔ« ١٣ﻳﺴﻦّ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﰲ ﺍﻟﺮّﻛﻮﻉ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻭﺍﳊﻨﺎﺑﻠﺔ. ﺭﻭﺕ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ » :ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻜﺜﺮ ﺃﻥ ﻳﻘﻮﻝ ﰲ ﺭﻛﻮﻋﻪ ﻭﺳﺠﻮﺩﻩ : ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﹼﻬﻢّ ﻭﲝﻤﺪﻙ ﺍﻟﻠﹼﻬﻢّ ﺍﻏﻔﺮ ﱄ ﻳﺘﺄﻭّﻝ ﺍﻟﻘﺮﺁﻥ « ،ﺃﻱ ﳛﻘﹼﻖ ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻓﺴﺒّﺢ ﲝﻤﺪ ﺭﺑّﻚ ﻭﺍﺳﺘﻐﻔﺮﻩ« » ﻣﺘّﻔﻖٌ ﻋﻠﻴﻪ. ﺇﻻﹼ ﺃﻥﹼ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﳚﻌﻠﻮﻥ ﺫﻟﻚ ﻟﻠﻤﻨﻔﺮﺩ ،ﻭﻹﻣﺎﻡ ﻗﻮ ﹴﻡ ﳏﺼﻮﺭﻳﻦ ﺭﺿﻮﺍ ﺑﺎﻟﺘّﻄﻮﻳﻞ. ﻭﻻ ﻳﺄﰐ ﺑﻐﲑ ﺍﻟﺘّﺴﺒﻴﺢ ﰲ ﺍﻟﺮّﻛﻮﻉ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ،ﻭﺍﳌﺎﻟﻜﻴّﺔ ،ﻏﲑ ﺃﻥﹼ ﺍﳊﻨﻔﻴّﺔ ﳚﻴﺰﻭﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﻟﺮّﻓﻊ ﻣﻦ ﺍﻟﺮّﻛﻮﻉ. - ١٤ﻭﰲ ﺍﻟﺴّﺠﻮﺩ ﻳﻨﺪﺏ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻛﺬﻟﻚ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ،ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻭﺍﳊﻨﺎﺑﻠﺔ ،ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺍﻟﺴّﺎﺑﻖ. - ١٥ﻭﰲ ﺍﳉﻠﻮﺱ ﺑﲔ ﺍﻟﺴّﺠﺪﺗﲔ ﻳﺴﻦّ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ،ﻭﺍﳌﺎﻟﻜﻴّﺔ ،ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻭﻫﻮ ﻗﻮﻝﹲ ﻋﻦ ﺃﲪﺪ ، ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ ﻣﺎ ﺭﻭﻯ ﺣﺬﻳﻔﺔ « ﺃﻧّﻪ ﺻﻠﹼﻰ ﻣﻊ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻜﺎﻥ ﻳﻘﻮﻝ ﺑﲔ ﺍﻟﺴّﺠﺪﺗﲔ :ﺭﺏّ ﺍﻏﻔﺮ ﱄ ،ﺭﺏّ ﺍﻏﻔﺮ ﱄ ». ﻭﺇﻧّﻤﺎ ﱂ ﳚﺐ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻷﻥﹼ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻌﻠﹼﻤﻪ ﺍﳌﺴﻲﺀ ﺻﻼﺗﻪ. ﻭﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻧّﻪ ﻭﺍﺟﺐٌ ،ﻭﻫﻮ ﻗﻮﻝ ﺇﺳﺤﺎﻕ ﻭﺩﺍﻭﺩ ،ﻭﺃﻗﻠﹼﻪ ﻣﺮّ ﹰﺓ ﻭﺍﺣﺪ ﹰﺓ ،ﻭﺃﻗﻞﹼ ﺍﻟﻜﻤﺎﻝ ﺛﻼﺙﹲ ،ﻭﺍﻟﻜﻤﺎﻝ ﻟﻠﻤﻨﻔﺮﺩ ﻣﺎ ﻻ ﳜﺮﺟﻪ ﺇﱃ ﺍﻟﺴّﻬﻮ ،ﻭﺑﺎﻟﻨّﺴﺒﺔ ﻟﻺﻣﺎﻡ :ﻣﺎ ﻻ ﻳﺸﻖّ ﻋﻠﻰ ﺍﳌﺼﻠﹼﲔ. ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻘﻨﻮﺕ - ١٦ﺟﺎﺀ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺃﻟﻔﺎﻅ ﺍﻟﻘﻨﻮﺕ ،ﻗﻨﻮﺕ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﻨﻮﺕ ﻋﻤﺮ ،ﻭﺃﻟﻔﺎﻇﻪ ﻛﺒﻘﻴّﺔ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻮﺍﺭﺩﺓ ،ﻭﱂ ﻧﻘﻒ ﻋﻠﻰ ﺃﻣ ﹴﺮ ﳜﺼّﻪ ،ﺇﻻﹼ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﻔﻴّﺔ ﺑﺄﻥﹼ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺍﻟﻘﻨﻮﺕ ﻋﻨﺪ ﺍﻟﻌﺠﺰ ﻋﻨﻪ. ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻌﺪ ﺍﻟﺘّﺸﻬّﺪ ﺍﻷﺧﲑ - ١٧ﻳﻨﺪﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﻌﺪ ﺍﻟﺘّﺸﻬّﺪ ﺍﻷﺧﲑ ،ﻭﺭﺩ ﰲ ﺍﻟﺴّﻨّﺔ « ﺍﻟﻠﹼﻬﻢّ ﺇﻧّﻲ ﻇﻠﻤﺖ ﻧﻔﺴﻲ ﻇﻠﻤﹰﺎ ﻛﺜﲑﹰﺍ ،ﻭﺇﻧّﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﻮﺏ ﺇﻻﹼ ﺃﻧﺖ ،ﻓﺎﻏﻔﺮ ﱄ ﻣﻐﻔﺮ ﹰﺓ ﻣﻦ ﻋﻨﺪﻙ ،ﻭﺍﺭﲪﲏ ﺇﻧّﻚ ﺃﻧﺖ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮّﺣﻴﻢ » ﻣﺘّﻔﻖٌ ﻋﻠﻴﻪ. ﻛﺬﻟﻚ ﻭﺭﺩ « ﺍﻟﻠﹼﻬﻢّ ﺍﻏﻔﺮ ﱄ ﻣﺎ ﻗﺪّﻣﺖ ﻭﻣﺎ ﺃﺧّﺮﺕ ،ﻭﻣﺎ ﺃﺳﺮﺭﺕ ﻭﻣﺎ ﺃﻋﻠﻨﺖ ،ﻭﻣﺎ ﺃﺳﺮﻓﺖ ،ﻭﻣﺎ ﺃﻧﺖ ﺃﻋﻠﻢ ﺑﻪ ﻣﻨّﻲ ﺃﻧﺖ ﺍﳌﻘﺪّﻡ ﻭﺃﻧﺖ ﺍﳌﺆﺧّﺮ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺃﻧﺖ » ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻘﺐ ﺍﻟﺼّﻼﺓ
- ١٨ﻳﺴﻦّ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻘﺐ ﺍﻟﺼّﻼﺓ ﺛﻼﺛﹰﺎ ،ﳌﺎ ﺭﻭﻱ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻣﺴﻌﻮ ٍﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ «:ﻣﻦ ﻗﺎﻝ ﺃﺳﺘﻐﻔﺮ ﺕ ،ﻏﻔﺮ ﺍﻟﻠﹼﻪ ﺫﻧﻮﺑﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻞ ﺯﺑﺪ ﺍﻟﺒﺤﺮ » ﺍﻟﻠﹼﻪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ،ﺛﻼﺙ ﻣﺮّﺍ ٍ ﻭﻭﺭﺩﺕ ﺭﻭﺍﻳﺎﺕٌ ﺃﺧﺮﻯ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻟﺬﹼﻛﺮ ﺍﻟﻮﺍﺭﺩ ﻋﻘﺐ ﺍﻟﺼّﻼﺓ ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ « :ﻣﻦ ﺕ ﻓﻘﺎﻝ :ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ﻏﻔﺮ ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﺩﺑﺮ ﻛﻞﹼ ﺻﻼ ٍﺓ ﺛﻼﺙ ﻣﺮّﺍ ٍ ﺍﻟﻠﹼﻪ ﻋﺰّ ﻭﺟﻞﹼ ﺫﻧﻮﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﺮّ ﻣﻦ ﺍﻟﺰّﺣﻒ » ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ - ١٩ﻻ ﺧﻼﻑ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺃﻧّﻪ ﳛﺼﻞ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺣﺪﻩ. ﻏﲑ ﺃﻥﹼ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﻳﻘﺼﺮﻩ ﻋﻠﻰ ﺫﻟﻚ ،ﻣﺴﺘﺪﻻًّ ﺑﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ }ﻓﻘﻠﺖ ﺍﺳﺘﻐﻔﺮﻭﺍ ﺭﺑّﻜﻢ ﺇﻧّﻪ ﻛﺎﻥ ﻏﻔﹼﺎﺭﹰﺍ ﻳﺮﺳﻞ ﺍﻟﺴّﻤﺎﺀ ﻋﻠﻴﻜﻢ ﻣﺪﺭﺍﺭﺍﹰ { ﻷﻥﹼ ﺍﻵﻳﺔ ﺩﻟﹼﺖ ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺳﻴﻠﺔﹲ ﻟﻠﺴّﻘﻴﺎ. ﺑﺪﻟﻴﻞ }ﻳﺮﺳﻞ ﺍﻟﺴّﻤﺎﺀ ﻋﻠﻴﻜﻢ ﻣﺪﺭﺍﺭﹰﺍ { ﻭﱂ ﺗﺰﺩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻭﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧّﻪ ﺧﺮﺝ ﺇﱃ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﱂ ﻳﺼﻞﹼ ﲜﻤﺎﻋ ٍﺔ ،ﺑﻞ ﺻﻌﺪ ﺍﳌﻨﱪ ،ﻭﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻪ ،ﻓﻘﺎﻟﻮﺍ :ﻣﺎ ﺍﺳﺘﺴﻘﻴﺖ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻓﻘﺎﻝ :ﻟﻘﺪ ﺍﺳﺘﺴﻘﻴﺖ ﲟﺠﺎﺩﻳﺢ ﺍﻟﺴّﻤﺎﺀ ﺍﻟﹼﱵ ﻬﺑﺎ ﻳﺴﺘﻨﺰﻝ ﺍﻟﻐﻴﺚ. - ٢٠ﻭﺑﻘﻴّﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻨﺪﺏ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﺍﳋﻄﺒﺘﲔ ،ﺃﻭ ﺍﳋﻄﺒﺔ ﺍﻟﻮﺍﺣﺪﺓ ،ﻳﺴﻦّ ﻋﻨﺪﻫﻢ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﳋﻄﺒﺔ ،ﻭﺗﺒﺪّﻝ ﺗﻜﺒﲑﺍﺕ ﺍﻻﻓﺘﺘﺎﺡ ﺍﻟﹼﱵ ﰲ ﺧﻄﺒﱵ ﺍﻟﻌﻴﺪﻳﻦ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺧﻄﺒﱵ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ،ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻭﺻﻴﻐﺘﻪ ﻛﻤﺎ ﺃﻭﺭﺩﻫﺎ ﺍﻟﻨّﻮﻭﻱّ ﰲ ﳎﻤﻮﻋﻪ ' ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ '. ﻭﻳﻜﺒّﺮ ﻛﺨﻄﺒﱵ ﺍﻟﻌﻴﺪﻳﻦ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ،ﻭﻧﻔﻰ ﺍﳊﻨﻔﻴّﺔ ﺍﻟﺘّﻜﺒﲑ ﻭﱂ ﻳﺘﻌﺮّﺿﻮﺍ ﻟﻼﺳﺘﻐﻔﺎﺭ ﰲ ﺍﳋﻄﺒﺔ. ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻸﻣﻮﺍﺕ - ٢١ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﺒﺎﺩﺓﹲ ﻗﻮﻟﻴّﺔﹲ ﻳﺼ ﺢّ ﻓﻌﻠﻬﺎ ﻟﻠﻤﻴّﺖ. ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺴّﻨّﺔ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻸﻣﻮﺍﺕ ،ﻓﻔﻲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻭﺭﺩ ﺍﻟﺪّﻋﺎﺀ ﻟﻠﻤﻴّﺖ ﺑﺎﳌﻐﻔﺮﺓ ،ﻟﻜﻦ ﻻ ﻳﺴﺘﻐﻔﺮ ﻟﺼﱯﱟ ﻭﳓﻮﻩ. ﻭﺗﻔﺼﻴﻞ ﺃﺣﻜﺎﻣﻪ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ. ﲑ ،ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩﻩ ﻭﻋﻘﺐ ﺍﻟﺪّﻓﻦ ﻳﻨﺪﺏ ﺃﻥ ﻳﻘﻒ ﲨﺎﻋﺔﹲ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻟﻠﻤﻴّﺖ ،ﻷﻧّﻪ ﺣﻴﻨﺌﺬٍ ﰲ ﺳﺆﺍﻝ ﻣﻨﻜ ﹴﺮ ﻭﻧﻜ ﹴ ﻋﻦ ﻋﺜﻤﺎﻥ ﻗﺎﻝ « :ﻛﺎﻥ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺩﻓﻦ ﺍﻟﺮّﺟﻞ ﻭﻗﻒ ﻋﻠﻴﻪ ﻭﻗﺎﻝ :ﺍﺳﺘﻐﻔﺮﻭﺍ ﻷﺧﻴﻜﻢ ﻭﺍﺳﺄﻟﻮﺍ ﻟﻪ ﺍﻟﺘّﺜﺒّﺖ ﻓﺈﻧّﻪ ﺍﻵﻥ ﻳﺴﺄﻝ » ﻭﺻﺮّﺡ ﺑﺬﻟﻚ ﲨﻬﻮﺭ ﺍﻟﻔﻘﻬﺎﺀ. - ٢٢ﻭﻣﻦ ﺁﺩﺍﺏ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ ،ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻷﻫﻠﻬﺎ ﻋﻘﺐ ﺍﻟﺘّﺴﻠﻴﻢ ﻋﻠﻴﻬﻢ ، ﻭﺍﺳﺘﺤﺴﻦ ﺫﻟﻚ ﺍﳊﻨﺎﺑﻠﺔ. - ٢٣ﻭﻫﺬﺍ ﻛﻠﹼﻪ ﳜﺺّ ﺍﳌﺆﻣﻦ ،ﺃﻣّﺎ ﺍﻟﻜﺎﻓﺮ ﺍﳌﻴّﺖ ﻓﻴﺤﺮﻡ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ ﺑﻨﺺّ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﲨﺎﻉ. ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻦ ﺍﻟﻐﻴﺒﺔ - ٢٤ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺣﻖّ ﺍﻟﹼﺬﻱ ﺍﻏﺘﺎﺏ ،ﻫﻞ ﻳﻠﺰﻣﻪ ﺍﺳﺘﺤﻼﻝ ﻣﻦ ﺍﻏﺘﻴﺐ ،ﻣﻊ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ ،ﺃﻡ ﻳﻜﻔﻴﻪ ﺍﻻﺳﺘﻐﻔﺎﺭ ؟. ﺍﻷﻭّﻝ :ﺇﺫﺍ ﱂ ﻳﻌﻠﻢ ﻣﻦ ﺍﻏﺘﻴﺐ ﻓﻴﻜﻔﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ،ﻭﺍﳊﻨﺎﺑﻠﺔ ،ﻭﻗﻮﻝﹲ ﻟﻠﺤﻨﻔﻴّﺔ ،ﻭﻷﻥﹼ ﺇﻋﻼﻣﻪ ﺭﺑّﻤﺎ ﳚﺮّ ﻓﺘﻨﺔﹰ ،ﻭﰲ ﺇﻋﻼﻣﻪ ﺇﺩﺧﺎﻝ ﻏﻢﱟ ﻋﻠﻴﻪ. ﺲ ﻣﺮﻓﻮﻋﹰﺎ « ﻛﻔﹼﺎﺭﺓ ﻣﻦ ﺍﻏﺘﻴﺐ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﻟﻪ ». ﳌﺎ ﺭﻭﻯ ﺍﳋﻼﹼﻝ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺃﻧ ﹴ
ﻓﺈﻥ ﻋﻠﻢ ﻓﻼ ﺑﺪّ ﻣﻦ ﺍﺳﺘﺤﻼﻟﻪ ﻣﻊ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻪ. ﺍﻟﺜﹼﺎﱐ :ﻳﻜﻔﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺳﻮﺍﺀٌ ﻋﻠﻢ ﺍﻟﹼﺬﻱ ﺍﻏﺘﻴﺐ ﺃﻡ ﱂ ﻳﻌﻠﻢ ،ﻭﻻ ﳚﺐ ﺍﺳﺘﺤﻼﻟﻪ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻄﹼﺤﺎﻭﻱّ ﻣﻦ ﺍﳊﻨﻔﻴّﺔ. ﻭﺍﳌﺎﻟﻜﻴّﺔ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﺑﺪّ ﻣﻦ ﺍﺳﺘﺤﻼﻝ ﺍﳌﻐﺘﺎﺏ ﺇﻥ ﻛﺎﻥ ﻣﻮﺟﻮﺩﹰﺍ ،ﻓﺈﻥ ﱂ ﳚﺪﻩ ،ﺃﻭ ﺃﺣﺪﹰﺍ ﻣﻦ ﻭﺭﺛﺘﻪ ﺍﺳﺘﻐﻔﺮ ﻟﻪ. ﻭﰲ ﺍﺳﺘﺤﻼﻝ ﺍﻟﻮﺭﺛﺔ ﺧﻼﻑٌ ﺑﲔ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺬﻛﺮ ﰲ ﺍﻟﺘّﻮﺑﺔ. ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺆﻣﻨﲔ - ٢٥ﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻧّﻪ ﻳﺴﻦّ ﺍﻟﺘّﻌﻤﻴﻢ ﰲ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ،ﳋﱪ « ﻣﺎ ﻣﻦ ﺩﻋﺎ ٍﺀ ﺃﺣﺐّ ﺇﱃ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ :ﺍﻟﻠﹼﻬﻢّ ﺍﻏﻔﺮ ﻷﻣّﺔ ﳏﻤّ ٍﺪ ﻣﻐﻔﺮ ﹰﺓ ﻋﺎﻣّ ﹰﺔ » ﻭﰲ ﺭﻭﺍﻳ ٍﺔ ﺃﻧّﻪ « ﻗﺎﻡ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺻﻼ ٍﺓ ،ﻭﻗﻤﻨﺎ ﻣﻌﻪ ،ﻓﻘﺎﻝ ﺃﻋﺮﺍﰊﱞ ﻭﻫﻮ ﰲ ﺍﻟﺼّﻼﺓ :ﺍﻟﻠﹼﻬﻢّ ﺍﺭﲪﲏ ﻭﳏﻤّﺪﹰﺍ ،ﻭﻻ ﺗﺮﺣﻢ ﻣﻌﻨﺎ ﺃﺣﺪﹰﺍ ،ﻓﻠﻤّﺎ ﺳﻠﹼﻢ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻸﻋﺮﺍﰊّ :ﻟﻘﺪ ﺣ ﺠّﺮﺕ ﻭﺍﺳﻌﹰﺎ ». ﺹ « :ﺍﻟﻠﹼﻬﻢّ ﺇﻧّﻲ ﺃﻋﻮﺫ ﻭﻻ ﺑﺄﺱ ﺃﻥ ﳜﺺّ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﺑﺎﻟﺪّﻋﺎﺀ ،ﳊﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ ،ﻭﺃﻡّ ﺳﻠﻤﺔ ،ﻭﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﹼﺎ ﹴ ﺑﻚ ،ﻭﺃﺳﺄﻟﻚ » ﺇﱁ ﻭﻫﺬﺍ ﳜﺺّ ﻧﻔﺴﻪ ﺍﻟﻜﺮﳝﺔ ،ﺫﻟﻚ ﻣﺎ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﻨﻮﺕ ،ﻭﺧﻠﻔﻪ ﻣﻦ ﻳﺆﻣّﻦ ،ﳋﱪ ﺛﻮﺑﺎﻥ « ﻻ ﻳﺆﻡّ ﺭﺟﻞﹲ ﻗﻮﻣﹰﺎ ﻓﻴﺨﺺّ ﻧﻔﺴﻪ ﺑﺪﻋﻮ ٍﺓ ﺩﻭﻬﻧﻢ ،ﻓﺈﻥ ﻓﻌﻞ ﻓﻘﺪ ﺧﺎﻬﻧﻢ » ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻜﺎﻓﺮ - ٢٦ﺍﺗّﻔﻖ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻜﺎﻓﺮ ﳏﻈﻮﺭٌ ،ﺑﻞ ﺑﺎﻟﻎ ﺑﻌﻀﻬﻢ ﻓﻘﺎﻝ :ﺇﻥﹼ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻜﺎﻓﺮ ﻳﻘﺘﻀﻲ ﻛﻔﺮ ﻣﻦ ﻓﻌﻠﻪ ،ﻷﻥﹼ ﻓﻴﻪ ﺗﻜﺬﻳﺒﹰﺎ ﻟﻠﻨّﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﺍﻟﹼﱵ ﺗﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ ،ﻭﺃﻥﹼ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻛﻔﺮﻩ ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨّﺎﺭ. - ٢٧ﻭﺃﻣّﺎ ﻣﻦ ﺍﺳﺘﻐﻔﺮ ﻟﻠﻜﺎﻓﺮ ﺍﳊﻲّ ﺭﺟﺎﺀ ﺃﻥ ﻳﺆﻣﻦ ﻓﻴﻐﻔﺮ ﻟﻪ ،ﻓﻘﺪ ﺻﺮّﺡ ﺍﳊﻨﻔﻴّﺔ ﺑﺈﺟﺎﺯﺓ ﺫﻟﻚ ،ﻭﺟﻮّﺯ ﺍﳊﻨﺎﺑﻠﺔ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳍﺪﺍﻳﺔ ،ﻭﻻ ﻳﺴﺘﺒﻌﺪ ﺫﻟﻚ ﻣﻦ ﻏﲑﻫﻢ ،ﻛﺬﻟﻚ ﺍﺳﺘﻈﻬﺮ ﺑﻌﻀﻬﻢ ﺟﻮﺍﺯ ﺍﻟﺪّﻋﺎﺀ ﻷﻃﻔﺎﻝ ﺍﻟﻜﻔﹼﺎﺭ ﺑﺎﳌﻐﻔﺮﺓ ،ﻷﻥﹼ ﻫﺬﺍ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻵﺧﺮﺓ. ﺗﻜﻔﲑ ﺍﻟﺬﹼﻧﻮﺏ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ - ٢٨ﺍﻻﺳﺘﻐﻔﺎﺭ ﺇﻥ ﻛﺎﻥ ﲟﻌﲎ ﺍﻟﺘّﻮﺑﺔ ﻓﺈﻧّﻪ ﻳﺮﺟﻰ ﺃﻥ ﻳﻜﻔﹼﺮ ﺑﻪ ﺍﻟﺬﹼﻧﻮﺏ ﺇﻥ ﺗﻮﺍﻓﺮﺕ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﻟﺘّﻮﺑﺔ ،ﻳﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ } :ﻭﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀﹰﺍ ﺃﻭ ﻳﻈﻠﻢ ﻧﻔﺴﻪ ﰒﹼ ﻳﺴﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﳚﺪ ﺍﻟﻠﹼﻪ ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﹰﺎ { ﻭﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺕ ،ﻓﻘﺎﻝ :ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ « :ﻣﻦ ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﰲ ﺩﺑﺮ ﻛﻞﹼ ﺻﻼ ٍﺓ ﺛﻼﺙ ﻣﺮّﺍ ٍ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ،ﻏﻔﺮ ﻟﻪ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻓﺮّ ﻣﻦ ﺍﻟﺰّﺣﻒ » ﻭﻗﺪ ﻗﻴﻞ :ﻻ ﺻﻐﲑﺓ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ،ﻭﻻ ﻛﺒﲑﺓ ﻣﻊ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻓﺎﳌﺮﺍﺩ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻫﻨﺎ ﺍﻟﺘّﻮﺑﺔ. - ٢٩ﻓﺈﻥ ﻛﺎﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﻓﺘﻘﺎﺭ ﻭﺍﻻﻧﻜﺴﺎﺭ ﺩﻭﻥ ﲢﻘﹼﻖ ﺍﻟﺘّﻮﺑﺔ ، ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺫﻟﻚ ،ﻓﺎﻟﺸّﺎﻓﻌﻴّﺔ ﻗﺎﻟﻮﺍ :ﺇﻧّﻪ ﻳﻜﻔﹼﺮ ﺍﻟﺼّﻐﺎﺋﺮ ﺩﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﻗﺎﻝ ﺍﳌﺎﻟﻜﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ :ﺇﻧّﻪ ﺗﻐﻔﺮ ﺑﻪ ﺍﻟﺬﹼﻧﻮﺏ ،ﻭﱂ ﻳﻔﺮّﻗﻮﺍ ﺑﲔ ﺻﻐﲑ ٍﺓ ﻭﻛﺒﲑ ٍﺓ ،ﻭﻫﻮ ﻣﺎ ﺻﺮّﺣﺖ ﺑﻪ ﺑﻌﺾ ﻛﺘﺐ ﺍﳊﻨﻔﻴّﺔ. ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ « :ﺍﻻﺳﺘﻐﻔﺎﺭ ﳑﺤﺎﺓﹲ ﻟﻠﺬﹼﻧﻮﺏ ». ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﻟﻨّﻮﻡ - ٣٠ﻳﺴﺘﺤﺐّ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﺪ ﺍﻟﻨّﻮﻡ ﻣﻊ ﺑﻌﺾ ﺍﻷﺩﻋﻴﺔ ﺍﻷﺧﺮﻯ ،ﻟﻴﻜﻮﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺧﺎﲤﺔ ﻋﻤﻠﻪ ﺇﺫﺍ ﺭﻓﻌﺖ ﺭﻭﺣﻪ ، ﺭﻭﻯ ﺍﻟﺘّﺮﻣﺬﻱّ ﻋﻦ ﺃﰊ ﺳﻌﻴ ٍﺪ « :ﻣﻦ ﻗﺎﻝ ﺣﲔ ﻳﺄﻭﻱ ﺇﱃ ﻓﺮﺍﺷﻪ ﺃﺳﺘﻐﻔﺮ ﺍﻟﻠﹼﻪ ﺍﻟﹼﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺍﳊﻲّ ﺍﻟﻘﻴّﻮﻡ ﻭﺃﺗﻮﺏ
ﺕ ﻏﻔﺮ ﺍﻟﻠﹼﻪ ﻟﻪ ﺫﻧﻮﺑﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺜﻞ ﺯﺑﺪ ﺍﻟﺒﺤﺮ ». ﺇﻟﻴﻪ ﺛﻼﺙ ﻣﺮّﺍ ٍ ﺍﻟﺪّﻋﺎﺀ ﺑﺎﳌﻐﻔﺮﺓ ﻟﻠﻤﺸﻤّﺖ - ٣١ﻳﺴﻦّ ﻟﻠﻌﺎﻃﺲ ﺃﻥ ﻳﺪﻋﻮ ﺑﺎﳌﻐﻔﺮﺓ ﳌﻦ ﴰﹼﺘﻪ ﺑﻘﻮﻟﻪ ' :ﻳﺮﲪﻚ ﺍﻟﻠﹼﻪ ' ﻓﻴﻘﻮﻝ ﻟﻪ ﺍﻟﻌﺎﻃﺲ ' :ﻳﻐﻔﺮ ﺍﻟﻠﹼﻪ ﻟﻨﺎ ﻭﻟﻜﻢ ' ﺃﻭ ﻳﻘﻮﻝ ﻟﻪ ' :ﻳﻬﺪﻳﻜﻢ ﺍﻟﻠﹼﻪ ﻭﻳﺼﻠﺢ ﺑﺎﻟﻜﻢ ' ﺃﻭ ﻳﻘﻮﻝ ' :ﻳﺮﲪﻨﺎ ﺍﻟﻠﹼﻪ ﻭﺇﻳّﺎﻛﻢ ﻭﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻟﻜﻢ ' ،ﳌﺎ ﰲ ﺍﳌﻮﻃﹼﺄ ﻋﻦ ﻧﺎﻓ ﹴﻊ ﺃﻥﹼ ﺍﺑﻦ ﻋﻤﺮ ﻛﺎﻥ ﺇﺫﺍ ﻋﻄﺲ ﻓﻘﻴﻞ ﻟﻪ :ﻳﺮﲪﻚ ﺍﻟﻠﹼﻪ ،ﻗﺎﻝ :ﻳﺮﲪﻨﺎ ﺍﻟﻠﹼﻪ ﻭﺇﻳّﺎﻛﻢ ﻭﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻟﻜﻢ. ﺍﺧﺘﺘﺎﻡ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﲑ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ، - ٣٢ﺍﳌﺘﺘﺒّﻊ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺫﻛﺎﺭ ﺍﻟﻨّﺒﻮﻳّﺔ ﳚﺪ ﺍﺧﺘﺘﺎﻡ ﻛﺜ ﹴ ﻓﻘﺪ ﺃﻣﺮ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻓﺴﺒّﺢ ﲝﻤﺪ ﺭﺑّﻚ ﻭﺍﺳﺘﻐﻔﺮﻩ ﺇﻧّﻪ ﻛﺎﻥ ﺗﻮّﺍﺑﹰﺎ{. - ٣٣ﻭﰲ ﺍﺧﺘﺘﺎﻡ ﺍﻟﺼّﻼﺓ ،ﻭﲤﺎﻡ ﺍﻟﻮﺿﻮﺀ ﻳﻨﺪﺏ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻛﻤﺎ ﺗﻘﺪّﻡ. ﻂ ،ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ - ٣٤ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﻬﻧﺎﻳﺔ ﺍﺠﻤﻟﻠﺲ ﻛﻔﹼﺎﺭﺓﹲ ﳌﺎ ﻳﻘﻊ ﰲ ﺍﺠﻤﻟﻠﺲ ﻣﻦ ﻟﻐ ٍ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ « :ﻣﻦ ﺟﻠﺲ ﳎﻠﺴﹰﺎ ﻓﻜﺜﺮ ﻓﻴﻪ ﻟﻐﻄﻪ ،ﻓﻘﺎﻝ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ ﻣﻦ ﳎﻠﺴﻪ ﺫﻟﻚ : ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﹼﻬﻢّ ﻭﲝﻤﺪﻙ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻚ ،ﺇﻻﹼ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﰲ ﳎﻠﺴﻪ ﺫﻟﻚ ». - ٣٥ﻭﻣﻦ ﺁﻛﺪ ﺃﻭﻗﺎﺕ ﺍﻻﺳﺘﻐﻔﺎﺭ :ﺍﻟﺴّﺤﺮ -ﺁﺧﺮ ﺍﻟﻠﹼﻴﻞ -ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺑﺎﻷﺳﺤﺎﺭ ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ { ﻭﻟﻠﺨﱪ ﺍﻟﺼّﺤﻴﺢ « :ﻳﻨﺰﻝ ﺭﺑّﻨﺎ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﱃ ﻛﻞﹼ ﻟﻴﻠ ٍﺔ ﺇﱃ ﲰﺎﺀ ﺍﻟﺪّﻧﻴﺎ ﺣﲔ ﻳﺒﻘﻰ ﺛﻠﺚ ﺍﻟﻠﹼﻴﻞ ﺍﻷﺧﲑ ،ﻓﻴﻘﻮﻝ :ﻣﻦ ﻳﺪﻋﻮﱐ ﻓﺄﺳﺘﺠﻴﺐ ﻟﻪ ؟ ﻣﻦ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ ؟ ﻣﻦ ﻳﺴﺘﻐﻔﺮﱐ ﻓﺄﻏﻔﺮ ﻟﻪ ؟ "- .ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ٤٥- ١ﻛﺎﻣﻠﺔ ) -ﺝ / ٢ﺹ (١٠٧٩ ﻭﺍﻧﻈﺮ :ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ٣ﺹ (١٢٠ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٠ﺹ (٨٩ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١١ﺹ (٦٩٦ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٥ﺹ (٤١ﻭﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ١٣٧ﺹ (١٠ ﻭﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ) -ﺝ / ٦ﺹ (٣٠٠ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ١ﺹ (٢٨٩ ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٢ﺹ (٤٥٥ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٤ﺹ (٦٦٠ ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٤ﺹ (٩٣٢ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٤ﺹ (٤٩٣٢ ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٤ﺹ (٤٩٣٥ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٤ﺹ (١٠٠١٨ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٥ﺹ (٤١٥ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٥ ﺹ (١٩٢٥ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٥ﺹ (٨٢٠٣ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ ٦ /ﺹ (٣٣١٧ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٦ﺹ (٣٣٦٠ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٧ﺹ (٤٤٩ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٧ﺹ (١٨٠٩ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٨ﺹ (٤١٧١ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٨ﺹ (٤٩٢٨ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ - )ﺝ / ٨ﺹ (٨٠١٥ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ١٠ﺹ (٣٨٣٧ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ )ﺝ / ١٠ﺹ (٣٨٤٣ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺑﺎﺯ ) -ﺝ / ٢٢ﺹ (١٠٤ﻭﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ) -ﺝ / ١ﺹ (٢٠٢ﻭﺃﺳﺒﺎﺏ ﺍﳌﻐﻔﺮﺓ ) -ﺝ / ١ﺹ (٣ﻭﺃﺳﺒﺎﺏ ﺍﳌﻐﻔﺮﺓ ) -ﺝ / ١ﺹ (٣ﻭﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ) -ﺝ / ١ﺹ (٣١٨ﻭﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ ) -ﺝ / ١ﺹ (٤٠٢ﻭﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ ) -ﺝ / ١ﺹ (١٦٨ ﻭﻏﺬ ﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ ) -ﺝ / ٣ﺹ (٤٠٣ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ) -ﺝ / ١ﺹ (٤٨٥
ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ) -ﺝ / ١ﺹ (١٥٣٠ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ) -ﺝ / ١ﺹ (٢٥٠٩ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ) -ﺝ / ١ﺹ (٣٨٦١ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ) -ﺝ / ١ﺹ (٤٦١١ﻭﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ) -ﺝ / ١ ﺹ (٤٨٢٤ : ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ َﻋ ْﺒ َﺪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ْﺑ َﻦ ﹶﺃﺑﹺﻰ َﻋ ْﻤ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ ﹶﺃﺑَﺎ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﺻْﺒﺖُ -ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ﻟِﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ﺖ َ -ﻭ ُﺭﺑﱠﻤَﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ َ ﺐ ﹶﺫ ْﻧﺒًﺎ -ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺏﱢ ﹶﺃ ﹾﺫَﻧْﺒ ُ ﺏ ﺫﹶﻧْﺒًﺎ َ -ﻭ ُﺭﺑﱠﻤَﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹾﺫَﻧ َ ﻗﹶﺎ ﹶﻝ » ﹺﺇﻥﱠ ﻋَﺒْﺪًﺍ ﹶﺃ ﺻَﺎ َﺐ ﺏ ﺫﹶﻧْﺒًﺎ ﹶﺃ ْﻭ ﹶﺃ ﹾﺫَﻧ َ ﺚ ﻣَﺎ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ،ﹸﺛﻢﱠ ﹶﺃ ﺻَﺎ َ ﺐ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻏ ﹶﻔ ْﺮﺕُ ِﻟ َﻌ ْﺒﺪِﻯ .ﹸﺛﻢﱠ َﻣ ﹶﻜ ﹶ َﺭﺑﱡﻪُ ﹶﺃ َﻋِﻠ َﻢ َﻋ ْﺒﺪِﻯ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑﺎ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱠ ْﻧ َ ﺐ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻏ ﹶﻔ ْﺮﺕُ ﺻ ْﺒﺖُ -ﺁ َﺧ َﺮ ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ُﻩ .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ َﻋِﻠ َﻢ َﻋ ْﺒﺪِﻯ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑﺎ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱠ ْﻧ َ ﺖ -ﹶﺃ ْﻭ ﹶﺃ َ ﺫﹶﻧْﺒًﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺏﱢ ﹶﺃ ﹾﺫَﻧ ْﺒ ُ ﺖ -ﺁ َﺧ َﺮ ﺻ ْﺒﺖُ -ﹶﺃ ْﻭ ﹶﺃ ﹾﺫَﻧْﺒ ُ ﺏ ﺫﹶﻧْﺒًﺎ -ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺏﱢ ﹶﺃ َ ﺐ ﺫﹶﻧْﺒًﺎ َ -ﻭ ُﺭﺑﱠﻤَﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺻَﺎ َ ﺚ ﻣَﺎ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹸﺛﻢﱠ ﹶﺃ ﹾﺫَﻧ َ ِﻟ َﻌ ْﺒﺪِﻯ ،ﹸﺛﻢﱠ َﻣ ﹶﻜ ﹶ ﻼﺛﹰﺎ -ﹶﻓ ﹾﻠَﻴ ْﻌ َﻤ ﹾﻞ ﻣَﺎ ﺷَﺎ َﺀ « )(١ ﺐ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻏ ﹶﻔ ْﺮﺕُ ِﻟ َﻌ ْﺒﺪِﻯ -ﹶﺛ ﹶ ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ُﻩ ﻟِﻰ .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ َﻋِﻠ َﻢ َﻋ ْﺒﺪِﻯ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑﺎ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﱠْﻧ َ __________ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ( ٧٥٠٧ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٧١٦٢ ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ٢١ﺹ ( ٨٩ ﺼﻴَﺔ ﻓِﻲ ﻣَﺸِﻴﺌﹶﺔ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ َﻋﺬﱠَﺑﻪُ َﻭﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﹶﻏ ﹶﻔ َﺮ ﹶﻟﻪُ ﻣُﻐَﻠﱢﺒًﺎ ﺼﺮّ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﺤﺪِﻳﺚ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤ ِ ﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ َﺑﻄﱠﺎﻝ ﻓِﻲ ﻫَﺬﹶﺍ ﺍﹾﻟ َ ﻚ َﻳ ُﺪﻝﹼ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻗﻮْﻟﻪ َ :ﻣ ْﻦ ﺴﻨَﺔ ﺍﻟﱠﺘِﻲ ﺟَﺎ َﺀ ﺑﹺﻬَﺎ َﻭ ِﻫ َﻲ ِﺍ ْﻋِﺘﻘﹶﺎﺩﻩ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑﺎ ﺧَﺎِﻟﻘﹰﺎ ُﻳ َﻌﺬﱢﺑ ُﻪ َﻭَﻳ ْﻐﻔِﺮ ﹶﻟﻪُ ﻭَﺍ ْﺳِﺘ ْﻐﻔﹶﺎﺭﻩ ﹺﺇﻳﱠﺎ ُﻩ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺤَ ﺍﹾﻟ َ ﺲ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﺴﻨَﺔ ﹶﺃ ْﻋﻈﹶﻢ ِﻣ ْﻦ ﺍﻟﺘﱠ ْﻮﺣِﻴﺪ ،ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ :ﹺﺇﻥﱠ ِﺍ ْﺳِﺘ ْﻐﻔﹶﺎﺭﻩ َﺭﺑّﻪ َﺗ ْﻮﺑَﺔ ِﻣ ْﻨﻪُ ﻗﹸﻠﹾﻨَﺎ ﹶﻟْﻴ َ ﺴَﻨ ِﺔ ﹶﻓﹶﻠﻪُ َﻋﺸْﺮ ﹶﺃ ْﻣﺜﹶﺎﳍﹶﺎ َﻭﻟﹶﺎ َﺣ َ ﺤَ ﺟَﺎ َﺀ ﺑﹺﺎﹾﻟ َ ﺤﺪِﻳﺚ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﺗَﺎﺋِﺐ ِﻣﻤﱠﺎ َﺳﹶﺄ ﹶﻝ ﺍ ﹾﻟ ُﻐ ﹾﻔﺮَﺍﻥ َﻋ ْﻨﻪُ ؛ ﺼﺮّ ﻭَﺍﻟﺘﱠﺎﺋِﺐ َﻭﻟﹶﺎ َﺩﻟِﻴﻞ ﻓِﻲ ﺍﹾﻟ َ ﹶﺃ ﹾﻛﺜﹶﺮ ِﻣ ْﻦ ﹶﻃﻠﹶﺐ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ َ ،ﻭﹶﻗ ْﺪ ﻳَﻄﹾﻠﹸﺒﻬَﺎ ﺍ ﹾﻟ ُﻤ ِ ﻚ ِﺍ ْﻧَﺘﻬَﻰ ، ﺠﺮﱠ ِﺩ ِﻩ ﻟﹶﺎ ﻳُ ﹾﻔﻬَﻢ ِﻣ ْﻨﻪُ ﹶﺫِﻟ َ ِﻟﹶﺄﻥﱠ َﺣﺪّ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﺍﻟﺮﱡﺟُﻮﻉ َﻋ ْﻦ ﺍﻟﺬﱠﻧْﺐ ﻭَﺍﻟﹾﻌَﺰْﻡ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻌُﻮﺩ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻭَﺍ ﹾﻟﹺﺈ ﹾﻗﻠﹶﺎﻉ َﻋ ْﻨﻪُ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﹺﺑﻤُ َ ﻉ َﻋ ْﻦ ﺍﻟﺬﱠﻧْﺐ ﻟﹶﺎ ﻳُﻔِﻴﺪ َﻭﻗﹶﺎ ﹶﻝ ﹶﻏﻴْﺮﻩ ُ :ﺷﺮُﻭﻁ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﹶﺛﻠﹶﺎﺛﹶﺔ :ﺍ ﹾﻟﹺﺈ ﹾﻗﻠﹶﺎﻉ ﻭَﺍﻟﻨﱠﺪَﻡ ﻭَﺍ ﹾﻟ َﻌﺰْﻡ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻌُﻮﺩ ،ﻭَﺍﻟﺘﱠﻌْﺒﹺﲑ ﺑﹺﺎﻟﺮﱡﺟُﻮ ﹺ ﺴَﺘ ﹾﻠﺰﹺﻡ َﻣ ْﻌَﻨﻰ ﺍﻟﻨﱠﺪَﻡ َﺑ ﹾﻞ ﻫُ َﻮ ﹺﺇﻟﹶﻰ َﻣ ْﻌﻨَﻰ ﺍ ﹾﻟﹺﺈ ﹾﻗﻠﹶﺎﻉ ﹶﺃ ﹾﻗﺮَﺏ َﻭﻗﹶﺎ ﹶﻝ َﺑﻌْﻀﻬ ْﻢ َ :ﻳ ﹾﻜﻔِﻲ ﻓِﻲ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﺗَ ﺤَﻘﱡﻖ ﺍﻟﻨﱠﺪَﻡ َﻋﻠﹶﻰ ُﻭﻗﹸﻮﻋﻪ ِﻣ ْﻨﻪُ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ْ ﺤﺪِﻳﺚ " :ﺍﻟﻨﱠﺪَﻡ َﺗ ْﻮﺑَﺔ " َﻭﻫُ َﻮ ﺻﻠﹶﺎ ِﻥ َﻣ َﻌﻪُ َﻭ ِﻣ ْﻦ ﹸﺛﻢﱠ ﺟَﺎ َﺀ ﺍﹾﻟ َ ﺍ ﹾﻟﹺﺈ ﹾﻗﻠﹶﺎﻉ َﻋ ْﻨﻪُ ﻭَﺍﻟﹾﻌَﺰْﻡ َﻋﻠﹶﻰ َﻋﺪَﻡ ﺍ ﹾﻟ َﻌﻮْﺩ ﻓﹶﻬُﻤَﺎ ﻧَﺎ ِﺷﺌﹶﺎ ِﻥ َﻋ ْﻦ ﺍﻟﻨﱠﺪَﻡ ﻟﹶﺎ ﹶﺃ ْ ﺤﻪُ ﺍﹾﻟ ﺤَﺎﻛِﻢ َﻭﹶﺃﺧْ َﺮ َﺟﻪُ ﺍِﺑْﻦ ﺣِﺒﱠﺎﻥ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺃﹶﻧَﺲ ﺻ ﺤﱠ َ ﺴﻌُﻮﺩ ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍِﺑْﻦ ﻣَﺎ َﺟ ْﻪ َﻭ َ َﺣﺪِﻳﺚ ﺣَﺴَﻦ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻣ ْ ﻚ ﻓِﻲ َﺑﺎﺏ ﺍﻟﺘﱠ ْﻮﺑَﺔ ِﻣ ْﻦ ﹶﺃﻭَﺍﺋِﻞ " ِﻛﺘَﺎﺏ ﺍﻟﺪﱠ َﻋﻮَﺍﺕ " ﻣُﺴْﺘَﻮْﻓﹰﻰ َ ،ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ ﻓِﻲ ﺤﻪُ َ ،ﻭﹶﻗ ْﺪ َﺗﹶﻘﺪﱠ َﻡ ﺍﹾﻟَﺒﺤْﺚ ﻓِﻲ ﹶﺫِﻟ َ ﺻ ﺤﱠ َ َﻭ َ ﺤﺪِﻳﺚ َﻋﻠﹶﻰ َﻋﻈِﻴﻢ ﻓﹶﺎِﺋﺪَﺓ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ َﻭ َﻋﻠﹶﻰ َﻋﻈِﻴﻢ ﹶﻓﻀْﻞ ﺍﻟﻠﱠﻪ َﻭ َﺳﻌَﺔ َﺭ ْﺣﻤَﺘﻪ َﻭ ِﺣﻠﹾﻤﻪ َﻭ ﹶﻛ َﺮ ِﻣ ِﻪ ؛ ﹶﻟ ِﻜﻦﱠ ﺍ ﹾﻟﻤُ ﹾﻔﻬﹺﻢ َ :ﻳ ُﺪﻝﹼ ﻫَﺬﹶﺍ ﺍﹾﻟ َ ﺤﺼُﻞ َﻣ َﻌﻪُ ﺍﻟﻨﱠ َﺪﻡ ﹶﻓﻬُ َﻮ َﺗ ْﺮ َﺟﻤَﺔ ﺻﺮَﺍﺭ َﻭَﻳ ْ ﺤﻞﹼ ﹺﺑ ِﻪ َﻋﻘﹾﺪ ﺍ ﹾﻟﹺﺈ ْ ﺖ َﻣ ْﻌﻨَﺎ ُﻩ ﻓِﻲ ﺍ ﹾﻟ ﹶﻘﻠﹾﺐ ُﻣﻘﹶﺎ ﹺﺭﻧًﺎ ِﻟﻠﱢﺴَﺎ ِﻥ ِﻟَﻴ ْﻨ َ ﻫَﺬﹶﺍ ﺍﻟِﺎ ْﺳِﺘ ْﻐ ﹶﻔﺎﺭ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﹶﺛَﺒ َ ﺸﻬَﺪ ﹶﻟﻪُ َﺣﺪِﻳﺚ ِ :ﺧﻴَﺎﺭﻛﹸ ْﻢ ﹸﻛﻞﹼ ﻣُﻔﹾﺘَﻦ َﺗﻮﱠﺍﺏ َ ،ﻭ َﻣ ْﻌﻨَﺎﻩُ ﺍﻟﱠﺬِﻱ َﻳَﺘ ﹶﻜﺮﱠﺭ ِﻣ ْﻨﻪُ ﺍﻟﺬﱠﻧْﺐ ﻭَﺍﻟﺘﱠﻮْﺑَﺔ ﹶﻓ ﹸﻜﻠﱠﻤَﺎ َﻭﹶﻗ َﻊ ﻓِﻲ ﻟِﻠﺘﱠ ْﻮَﺑ ِﺔ َ ،ﻭَﻳ ْ ﺤﺘَﺎﺝ ﺼﻴَﺔ ،ﹶﻓﻬَﺬﹶﺍ ﺍﻟﱠﺬِﻱ ِﺍ ْﺳِﺘ ْﻐﻔﹶﺎﺭﻩ َﻳ ْ ﻚ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﺼﺮّ َﻋﻠﹶﻰ ِﺗ ﹾﻠ َ ﺍﻟﺬﱠﻧْﺐ ﻋَﺎ َﺩ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﻟﹶﺎ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳَْﺘﻐْ ِﻔﺮُ ﺍﻟﻠﱠﻪ ﹺﺑِﻠﺴَﺎﹺﻧ ِﻪ َﻭﹶﻗﻠﹾﺒﻪ ُﻣ ِ ﺸﻬَﺪ ﹶﻟﻪُ ﻣَﺎ ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍِﺑْﻦ ﹶﺃﺑﹺﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ َﻣ ْﺮﻓﹸﻮﻋًﺎ " ﺍﻟﺘﱠﺎﺋِﺐ ِﻣ ْﻦ ﺍﻟﺬﱠﻧْﺐ ﹶﻛ َﻤ ْﻦ ﹺﺇﻟﹶﻰ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ .ﹸﻗﻠﹾﺖ َ :ﻭَﻳ ْ ﺴَﺘ ْﻐﻔِﺮ " ﹺﺇﹶﻟﻰ ﺁﺧِﺮﻩ ﺉ ﹺﺑ َﺮﺑﱢ ِﻪ " ﻭَﺍﻟﺮﱠﺍﺟﹺﺢ ﹶﺃﻥﱠ ﹶﻗﻮْﻟﻪ " ﻭَﺍ ﹾﻟﻤُ ْ ﺴَﺘ ْﻐﻔِﺮ ِﻣ ْﻦ ﺍﻟﺬﱠﻧْﺐ َﻭﻫُ َﻮ ﻣُﻘِﻴﻢ َﻋﹶﻠ ْﻴ ِﻪ ﻛﹶﺎﻟﹾﻤُﺴَْﺘﻬْ ﹺﺰ ﹺ ﻟﹶﺎ ﹶﺫﻧْﺐ ﹶﻟﻪُ ،ﻭَﺍ ﹾﻟﻤُ ْ ﺴﻌُﻮﺩ َﻭ َﺳﻨَﺪﻩ ﺣَﺴَﻦ َ ،ﻭ َﺣﺪِﻳﺚ " ِﺧﻴَﺎﺭﻛﹸ ْﻢ ﹸﻛﻞﹼ ﻣُﻔﹾﺘَﻦ َﺗﻮﱠﺍﺏ َﻣ ْﻮﻗﹸﻮﻑ َﻭﹶﺃﻭﱠﻟﻪ ِﻋﻨْﺪ ﺍِﺑْﻦ ﻣَﺎ َﺟ ْﻪ ﻭَﺍﻟﻄﱠَﺒﺮَﺍﹺﻧﻲﱢ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻣ ْ ﺤﺪِﻳﺚ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻌﻮْﺩ ﹺﺇﻟﹶﻰ ﺍﻟﺬﱠﻧْﺐ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﹾﻗﺒَﺢ ِﻣ ْﻦ ﺴﻨَﺪ ﺍ ﹾﻟِﻔ ْﺮ َﺩﻭْﺱ َﻋ ْﻦ َﻋِﻠﻲّ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ َ :ﻭﻓﹶﺎِﺋﺪَﺓ ﻫَﺬﹶﺍ ﺍﹾﻟ َ " ﹶﺫ ﹶﻛ َﺮﻩُ ﻓِﻲ ﻣُ ْ ﻑ ﺇﹺﻟﹶﻴْﻬَﺎ ﻑ ﹺﺇﻟﹶﻰ ﻣُﻠﹶﺎَﺑﺴَﺔ ﺍﻟﺬﱠﻧْﺐ َﻧﻘﹾﺾ ﺍﻟﺘﱠ ْﻮﺑَﺔ ؛ ﹶﻟ ِﻜﻦﱠ ﺍ ﹾﻟ َﻌﻮْﺩ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﺃﹶﺣْﺴَﻦ ِﻣ ْﻦ ﺍِﺑْﺘِﺪَﺍﺋِﻬَﺎ ؛ ِﻟﹶﺄﻧﱠﻪُ ِﺍْﻧﻀَﺎ َ ِﺍ ْﺑِﺘﺪَﺍِﺋ ِﻪ ؛ ِﻟﹶﺄﻧﱠﻪُ ِﺍْﻧﻀَﺎ َ ﺤﺪِﻳﺚ :ﹺﺇﻥﱠ ﺐ ِﺳﻮَﺍ ُﻩ ،ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱّ ﻓِﻲ ﺍﹾﻟ َ ﻣُﻠﹶﺎ َﺯﻣَﺔ ﺍﻟﻄﱠﻠﹶﺐ ِﻣ ْﻦ ﺍﹾﻟ ﹶﻜ ﹺﺮﱘ ﻭَﺍ ﹾﻟﹺﺈﹾﻟ ﺤَﺎﺡ ﻓِﻲ ﺳُﺆَﺍﻟﻪ ﻭَﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑ ﹺﺑﹶﺄﻧﱠﻪُ ﻟﹶﺎ ﻏﹶﺎﻓِﺮ ﻟِﻠﺬﱠ ْﻧ ﹺ
ﺖ ﺻﺤﱠ ْ ﺠ ِﻤﻴﻊ َﺗ ْﻮﺑَﺔ ﻭَﺍ ِﺣﺪَﺓ َ ﺏ َﻋ ْﻦ ﺍﹾﻟ َ ﺖ َﺗ ْﻮﺑَﺘﻪ ﹶﺃ ْﻭ ﺗَﺎ َ ﺏ ﻓِﻲ ﹸﻛﻞﹼ َﻣﺮﱠﺓ ﻗﹸﹺﺒﹶﻠ ْ ﺕ ﻣِﺎﺋﹶﺔ َﻣﺮﱠﺓ َﺑ ﹾﻞ ﹶﺃ ﹾﻟﻔﹰﺎ َﻭﹶﺃ ﹾﻛﺜﹶﺮ َﻭﺗَﺎ َ ﺍﻟ ﱡﺬﻧُﻮﺏ َﻭﹶﻟ ْﻮ َﺗ ﹶﻜﺮﱠ َﺭ ْ َﺗ ْﻮﺑَﺘﻪ َ ،ﻭﹶﻗﻮْﻟﻪ ِ " :ﺍ ْﻋ َﻤ ﹾﻞ ﻣَﺎ ِﺷﺌﹾﺖ " َﻣ ْﻌﻨَﺎ ُﻩ ﻣَﺎ ُﺩﻣْﺖ ُﺗ ﹾﺬﻧﹺﺐ ﹶﻓَﺘﺘُﻮﺏ ﹶﻏ ﹶﻔﺮْﺕ ﻟﹶﻚ َ ،ﻭ ﹶﺫ ﹶﻛ َﺮ ﻓِﻲ " ِﻛﺘَﺎﺏ ﺍ ﹾﻟﹶﺄ ﹾﺫﻛﹶﺎﺭ " َﻋ ْﻦ ﺍﻟﺮﱠﺑﹺﻴﻊ ﺑْﻦ َﺧ ْﻴﹶﺜ ﹴﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ َﺗ ﹸﻘ ﹾﻞ :ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ َﻭﹶﺃﺗُﻮﺏ ﹺﺇﹶﻟ ْﻴ ِﻪ ﹶﻓَﻴﻜﹸﻮﻥ ﺫﹶﻧْﺒًﺎ َﻭ ﹶﻛ ِﺬﺑًﺎ ﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﺗ ﹾﻔﻌَﻞ َﺑ ﹾﻞ ﹸﻗ ﹾﻞ :ﺍﻟﻠﱠ ُﻬﻢﱠ ِﺍ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﺴ ِﻤﻴَﺘﻪ ﹶﻛ ِﺬﺑًﺎ ﹶﻓﻠﹶﺎ ﻳُﻮَﺍﻓﹶﻖ َﻋﹶﻠ ْﻴ ِﻪ ؛ ِﻟﹶﺄﻥﱠ َﻣ ْﻌﻨَﻰ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺐ َﻋﹶﻠﻲﱠ ،ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱّ ﻫَﺬﹶﺍ ﺣَﺴَﻦ َ ،ﻭﹶﺃﻣﱠﺎ ﹶﻛﺮَﺍ ِﻫﻴَﺔ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ َﻭَﺗ ْ َﻭُﺗ ْ ﻆ َ :ﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﺴﻌُﻮﺩ ﹺﺑﹶﻠ ﹾﻔ ِ ﺲ ﻫَﺬﹶﺍ ﹶﻛ ِﺬﺑًﺎ ،ﻗﹶﺎ ﹶﻝ َﻭَﻳ ﹾﻜﻔِﻲ ﻓِﻲ َﺭﺩّﻩ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻣ ْ ﺍﻟﻠﱠﻪ ﹶﺃ ﹾﻃﻠﹸﺐ َﻣ ْﻐ ِﻔﺮَﺗﻪ َﻭﹶﻟْﻴ َ ﺤﻪُ ﺻ ﺤﱠ َ ﺕ ﺫﹸﻧُﻮﺑﻪ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﹶﻓﺮﱠ ِﻣ ْﻦ ﺍﻟﺰﱠﺣْﻒ ،ﹶﺃ ْﺧ َﺮ َﺟﻪُ ﺃﹶﺑُﻮ ﺩَﺍﻭُ َﺩ ﻭَﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱّ َﻭ َ ﺤﻲّ ﺍ ﹾﻟﹶﻘﻴﱡﻮﻡ َﻭﹶﺃﺗُﻮﺏ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻏﹸ ِﻔ َﺮ ْ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﻫُ َﻮ ﺍﹾﻟ َ ﺤﻲّ ﺍ ﹾﻟ ﹶﻘﻴﱡﻮﻡ َ ،ﻭﹶﺃﻣﱠﺎ ﹶﺃﺗُﻮﺏ ﹺﺇﹶﻟ ْﻴ ِﻪ ﹶﻓﻬُ َﻮ ﺍﻟﱠﺬِﻱ َﻋﻨَﻰ ﺍﻟﺮﱠﺑﹺﻴﻊ ﺍﹾﻟ ﺤَﺎﻛِﻢ .ﹸﻗﻠﹾﺖ :ﻫَﺬﹶﺍ ﻓِﻲ ﹶﻟﻔﹾﻆ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﻫُ َﻮ ﺍﹾﻟ َ ﺴﻌُﻮﺩ ﺚ ﺍِﺑْﻦ َﻣ ْ ﺤﺪِﻳ ِ ﻚ ﺇﹺﺫﹶﺍ ﻗﹶﺎﹶﻟﻪُ َﻭﹶﻟ ْﻢ َﻳ ﹾﻔﻌَﻞ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َ ،ﻭﻓِﻲ ﺍﻟِﺎ ْﺳِﺘ ْﺪﻟﹶﺎﻝ ﻟِﻠﺮﱠﺩﱢ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺑ َ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠﻪ ﹶﺃﻧﱠﻪُ ﹶﻛﺬِﺏ َﻭﻫُ َﻮ ﹶﻛ ﹶﺬِﻟ َ ﺠﻤُﻮﻉ ﺍﻟﻠﱠ ﹾﻔ ﹶﻈ ْﻴ ﹺﻦ ﺼ َﺪ َﻣ ْ ﺤَﺘﻤِﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍﻟﺮﱠﺑﹺﻴﻊ ﹶﻗ َ ﺠﻮَﺍ ﹺﺯ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ِﻣ ْﻨﻪُ ﻣَﺎ ﺇﹺﺫﹶﺍ ﻗﹶﺎﹶﻟﻬَﺎ َﻭﹶﻓ َﻌ ﹶﻞ ُﺷﺮُﻭﻁ ﺍﻟﺘﱠ ْﻮﺑَﺔ َ ،ﻭَﻳ ْ َﻧﻈﹶﺮ ِﻟ َ ﺤﹶﻠﹺﺒﻴﱠﺎﺕ ﻟِﻠﺴﱡْﺒ ِﻜﻲّ ﺍﻟﹾﻜﹶﺒﹺﲑ :ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﹶﻃﻠﹶﺐ ﺼ ﺢّ ﹶﻛﻠﹶﺎﻣﻪ ﻛﹸﻠﹼﻪ َﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ْﻋﻠﹶﻢ َ .ﻭ َﺭﹶﺃﻳْﺖ ﻓِﻲ ﺍﹾﻟ َ ﻟﹶﺎ ُﺧﺼُﻮﺹ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﹶﻓَﻴ ِ ﺨﻴْﺮ ،ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ﺐ ﹶﺃ ْﻭ ﺑﹺﻬﹺﻤَﺎ ،ﻓﹶﺎ ﹾﻟﹶﺄﻭﱠﻝ ﻓِﻴ ِﻪ َﻧﻔﹾﻊ ؛ ِﻟﹶﺄﻧﱠﻪُ َﺧﻴْﺮ ِﻣ ْﻦ ﺍﻟﺴﱡﻜﹸﻮﺕ ؛ َﻭِﻟﹶﺄﻧﱠﻪُ َﻳ ْﻌﺘَﺎﺩ ﹶﻗﻮْﻝ ﺍﹾﻟ َ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ ﹺﺇﻣﱠﺎ ﺑﹺﺎﻟﻠﱢﺴَﺎ ِﻥ ﹶﺃ ْﻭ ﺑﹺﺎ ﹾﻟ ﹶﻘ ﹾﻠ ﹺ ﺼﺮّ َﻳ ﹾﻄﻠﹸﺐ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ ﻧَﺎﻓِﻊ ﺟﹺﺪﺍ ،ﻭَﺍﻟﺜﱠﺎﻟِﺚ ﹶﺃ ْﺑﻠﹶﻎ ﻣِﻨْﻬُﻤَﺎ ﻟﹶﻜِﻨﱠﻬُﻤَﺎ ﻟﹶﺎ ُﻳ َﻤ ﺤﱢﺼَﺎ ِﻥ ﺍﻟﺬﱠﻧْﺐ َﺣﺘﱠﻰ ﺗُﻮﺟَﺪ ﺍﻟﺘﱠ ْﻮﺑَﺔ ،ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻌﺎ ﺻِﻲ ﺍ ﹾﻟ ُﻤ ِ ﻚ ُﻭﺟُﻮﺩ ﺍﻟﺘﱠ ْﻮﺑَﺔ ِﻣ ْﻨﻪُ ،ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ َ :ﻭﹶﺍﻟﱠﺬِﻱ ﹶﺫ ﹶﻛﺮْﺗﻪ ِﻣ ْﻦ ﹶﺃﻥﱠ َﻣ ْﻌﻨَﻰ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﻫُ َﻮ ﹶﻏﻴْﺮ َﻣ ْﻌﻨَﻰ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﻫُ َﻮ ﺴَﺘ ﹾﻠﺰﹺﻡ ﹶﺫِﻟ َ َﻭﻟﹶﺎ َﻳ ْ ﻚ ﻣُ ْﻌَﺘ ﹶﻘ َﺪﻩُ ﹶﻓﻬُ َﻮ ﺐ ِﻋﻨْﺪ ﻛﹶﺜِﲑ ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺱ ﹶﺃﻥﱠ ﹶﻟﻔﹾﻆ ﹶﺃﺳَْﺘﻐْ ِﻔﺮُ ﺍﻟﻠﱠﻪ َﻣ ْﻌَﻨﺎ ُﻩ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﹶﻓ َﻤ ْﻦ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ ﺤﺴَﺐ َﻭ ﺿْﻊ ﺍﻟﻠﱠﻔﹾﻆ ؛ ﹶﻟ ِﻜﻨﱠﻪُ ﹶﻏﹶﻠ َ ﹺﺑ َ ﻳُﺮﹺﻳﺪ ﺍﻟﺘﱠ ﹺﻮﻳَﺔ ﻟﹶﺎ َﻣ ﺤَﺎﻟﹶﺔ ،ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ َ :ﻭ ﹶﺫ ﹶﻛ َﺮ َﺑﻌْﺾ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ﹶﺃﻥﱠ ﺍﻟﺘﱠ ْﻮﺑَﺔ ﻟﹶﺎ َﺗِﺘﻢﱡ ﹺﺇﻟﱠﺎ ﺑﹺﺎﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ ) َﻭﹶﺃ ﹾﻥ ِﺍﺳَْﺘﻐِْﻔﺮُﻭﺍ َﺭﺑّ ﹸﻜ ْﻢ ﺸَﺘ َﺮﻁﹸ . ﺸﻬُﻮﺭ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﻳُ ْ ﹸﺛﻢﱠ ﺗُﻮﺑُﻮﺍ ﹺﺇﹶﻟ ْﻴ ِﻪ ( ﻭَﺍ ﹾﻟ َﻤ ْ . ﺴِﻠ ﹴﻢ َﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﻭَﺍﻟﱠﺬِﻯ َﻧ ﹾﻔﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻟ ْﻮ ﹶﻟ ْﻢ ﺗُ ﹾﺬﹺﻧﺒُﻮﺍ ﺢ ﻣُ ْ ﺻ ﺤِﻴ ﹺ َﻭﻓِﻲ َ ﺴَﺘ ْﻐ ِﻔﺮُﻭ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﹶﻓَﻴﻐْ ِﻔﺮُ ﹶﻟ ُﻬ ْﻢ «).(١ ﺐ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ َﻭﹶﻟ ﺠَﺎ َﺀ ﹺﺑ ﹶﻘ ْﻮ ﹴﻡ ُﻳ ﹾﺬﹺﻧﺒُﻮ ﹶﻥ ﹶﻓَﻴ ْ ﹶﻟ ﹶﺬ َﻫ َ ﺻﺮﱠ َﻣ ﹺﻦ ﺍ ْﺳَﺘ ْﻐﹶﻔ َﺮ َﻭﹺﺇ ﹾﻥ ﻋَﺎ َﺩ ﻓِﻰ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﺚ » ﻣَﺎ ﹶﺃ َ َﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎ ﹸﻝ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﻫُ َﻮ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻛﻤَﺎ ﺟَﺎ َﺀ ﻓِﻲ َﺣﺪِﻳ ِ ﲔ َﻣﺮﱠ ﹰﺓ «).(٢ َﺳ ْﺒ ِﻌ َ __________ ) - (١ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٧١٤١ ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ) -ﺝ / ٣ﺹ (٥١ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺑﺎﺏ ﺍﻟﺮﺟﺎﺀ ﺫﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ -ﺭﲪﻪ ﺍﷲ -ﻭﻫﻲ ﻛﺜﲑﺓ ﺟﺪﺍ ﻣﻨﻬﺎ :ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺭﺣﻢ ﺑﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻟﻮﺍﻟﺪﺓ ﺑﻮﻟﺪﻫﺎ ،ﻭﺩﻟﻴﻞ ﺫﻟﻚ ﻗﺼﺔ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺍﻟﺴﱯ ﻓﺮﺃﺕ ﺻﺒﻴﺎ ﻓﺄﺧﺬﺗﻪ ﻭﺃﻟﺼﻘﺘﻪ ﻋﻠﻰ ﺻﺪﺭﻫﺎ ﻭﺃﺭﺿﻌﺘﻪ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺃﺗﺮﻭﻥ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﻃﺎﺭﺣﺔ ﻭﻟﺪﻫﺎ ﰲ ﺍﻟﻨﺎﺭ . ﻗﺎﻟﻮﺍ :ﻻ ﻗﺎﻝ :ﻓﺎﷲ ﺃﺭﺣﻢ ﺑﻌﺒﺎﺩﻩ ﻣﻦ ﻫﺬﻩ ﺑﻮﻟﺪﻫﺎ ﻭﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﺭﲪﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . ﻭﺁﻳﺎﺕ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ :ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺗﺘﺮﻯ ﻋﻠﻴﻨﺎ ،ﻭﺃﻋﻈﻤﻬﺎ ﻧﻌﻤﺔ ﺍﻹﺳﻼﻡ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺿﻞ ﻋﻦ ﺍﻹﺳﻼﻡ ﺃﳑﺎ، ﻭﻫﺪﻯ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻟﺬﻟﻚ ﻭﻫﻲ ﺃﻛﱪ ﺍﻟﻨﻌﻢ . ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﷲ ﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﺇﱃ ﺍﳋﻠﻖ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ﻟﺌﻼ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﺣﺠﺔ ﺑﻌﺪ ﺍﻟﺮﺳﻞ . ﻭﻛﺬﻟﻚ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻓﻴﻬﺎ ﺃﻥ ﺭﲪﺔ ﺍﷲ ﺳﺒﻘﺖ ﻏﻀﺒﻪ ،ﻭﳍﺬﺍ ﻳﻌﺮﺽ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﺍﳌﺬﻧﺒﲔ ﺃﻥ ﻳﺴﺘﻐﻔﺮﻭﺍ ﺭﻬﺑﻢ ،ﺣﱴ ﻳﻐﻔﺮ ﳍﻢ ﻭﻟﻮ ﺷﺎﺀ ﻷﻫﻠﻜﻬﻢ ﻭﱂ ﻳﺮﻏﺒﻬﻢ ﰲ ﺍﻟﺘﻮﺑﺔ .
ﺴﻤﻰ ﻭﳍﺬﺍ ﻗﺎﻝ ﰲ ﺍﳊﺪﻳﺚ ﺴﺒُﻮﺍ ﻣَﺎ َﺗ َﺮ َﻙ َﻋﻠﹶﻰ ﻇﹶﻬْﺮﹺﻫَﺎ ﻣِﻦ ﺩَﺍﺑﱠ ٍﺔ ﻭَﻟﹶﻜِﻦ ﻳُ َﺆﺧﱢﺮُﻫُ ْﻢ ﹺﺇﻟﹶﻰ ﹶﺃ َﺟ ﹴﻞ ﻣﱡ َ ﺱ ﹺﺑﻤَﺎ ﹶﻛ َ ﷲ ﺍﻟﻨﱠﺎ َ َﻭﹶﻟ ْﻮ ﻳُﺆَﺍ ِﺧﺬﹸ ﺍ ُ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻗﺎﻝ :ﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﺍﷲ ﺑﻜﻢ ،ﻭﳉﺎﺀ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ ﻓﻴﺴﺘﻐﻔﺮﻭﻥ ﺍﷲ ﻓﻴﻐﻔﺮ ﳍﻢ . ﻭﻫﺬﺍ ﺗﺮﻏﻴﺐ ﰲ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺫﻧﺐ ،ﻓﻠﻴﺴﺘﻐﻔﺮ ﺍﷲ ،ﻓﺈﻧﻪ ﺇﺫﺍ ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻨﻴﺔ ﺻﺎﺩﻗﺔ ﻭﻗﻠﺐ ﻣﻮﻗﻦ ،ﻓﺈﻧﻪ ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﷲ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﷲ ﹺﺇﻥﱠ ﺍ َ ﺴ ﹺﻬﻢْ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍ ِ ﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ ﺍﷲ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﻟﻪ } ،ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ ﺍﻟﺮﱠﺣِﻴ ُﻢ { . ﺿﹶﻠ ﹾﻠ َﻦ ﻛﹶﺜِﲑًﺍ ﻭﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺗﻼ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻷﺻﻨﺎﻡَ } :ﺭﺏﱢ ﹺﺇﻧﱠ ُﻬﻦﱠ ﹶﺃ ْ ﻚ ﻏﹶﻔﹸﻮﺭٌ ﺭﱠﺣِﻴﻢٌ { ﻭﻗﻮﻝ ﻋﻴﺴﻰ } :ﺇﹺﻥ ُﺗَﻌﺬﱢْﺑ ُﻬ ْﻢ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ِﻋﺒَﺎﺩُ َﻙ ﻭَﺇﹺﻥ َﺗ ْﻐ ِﻔ ْﺮ ﺱ ﻓﹶﻤَﻦ ﺗَﺒﹺﻌَﻨﹺﻲ ﹶﻓﹺﺈﻧﱠﻪُ ِﻣﻨﱢﻲ َﻭ َﻣ ْﻦ َﻋﺼَﺎﻧﹺﻲ ﹶﻓﹺﺈﻧﱠ َ ﻣﱢ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺤﻜِﻴ ُﻢ { ،ﺭﻓﻊ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻳﻪ ﻭﺑﻜﻰ ،ﻭﻗﺎﻝ :ﻳﺎ ﺭﺏ ﺃﻣﱵ ﺃﻣﱵ ﻓﻘﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺖ ﺍ ﹾﻟ َﻌﺰﹺﻳ ُﺰ ﺍﹾﻟ َ ﻚ ﺃﹶﻧ َ ﹶﻟ ُﻬ ْﻢ ﹶﻓﹺﺈﻧﱠ َ ﻭﺗﻌﺎﱃ ﳉﱪﻳﻞ :ﺍﺫﻫﺐ ﺇﱃ ﳏﻤﺪ ﻓﻘﻞ ﺇﻧﺎ ﺳﻨﺮﺿﻴﻚ ﰲ ﺃﻣﺘﻚ ﻭﻻ ﻧﺴﻮﺅﻙ . ﻭﻗﺪ ﺃﺭﺿﺎﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺃﻣﺘﻪ ،ﺑﺄﻥ ﺟﻌﻞ ﳍﺬﻩ ﺍﻷﻣﺔ ﺃﺟﺮﻫﺎ ﻣﻀﺎﻋﻔﺎ ،ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ :ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻊ ﻣﻦ ﺳﺒﻘﻬﺎ ﻛﻤﺜﻞ ﺭﺟﻞ ﺍﺳﺘﺄﺟﺮ ﺃﺟﺮﺍﺀ ﻣﻦ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺇﱃ ﺍﻟﻈﻬﺮ ﻓﺄﻋﻄﺎﻫﻢ ﻋﻠﻰ ﺩﻳﻨﺎﺭ ﺩﻳﻨﺎﺭ ،ﻭﺍﺳﺘﺄﺟﺮ ﺃﺟﺮﺍﺀ ﻣﻦ ﺍﻟﻈﻬﺮ ﺇﱃ ﺍﻟﻌﺼﺮ ﻭﺃﻋﻄﺎﻫﻢ ﻋﻠﻰ ﺩﻳﻨﺎﺭ ﺩﻳﻨﺎﺭ ﻭﺍﺳﺘﺄﺟﺮ ﺃﺟﺮﺍﺀ ﻣﻦ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻟﻐﺮﻭﺏ ﻭﺃﻋﻄﺎﻫﻢ ﻋﻠﻰ ﺩﻳﻨﺎﺭﻳﻦ ﺩﻳﻨﺎﺭﻳﻦ ،ﻓﺎﺣﺘﺞ ﺍﻷﻭﻟﻮﻥ ﻭﻗﺎﻟﻮﺍ :ﻛﻴﻒ ﺗﻌﻄﻴﻨﺎ ﻋﻠﻰ ﺩﻳﻨﺎﺭ ﺩﻳﻨﺎﺭ ﻭﳓﻦ ﺃﻛﺜﺮ ﻣﻨﻬﻢ ﻋﻤﻼ ﻭﺗﻌﻄﻲ ﻫﺆﻻﺀ ﻋﻠﻰ ﺩﻳﻨﺎﺭﻳﻦ ﺩﻳﻨﺎﺭﻳﻦ ﻓﻘﺎﻝ ﳍﻢ ﺍﻟﺬﻱ ﺍﺳﺘﺄﺟﺮﻫﻢ ﻫﻞ ﻇﻠﻤﺘﻜﻢ ﺷﻴﺌﺎ ؟ ﻗﺎﻟﻮﺍ :ﻻ . ﺇﺫﺍ ﻻ ﻟﻮﻡ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﻓﻔﻀﻞ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﻛﺜﲑ . ﻭﻗﺪ ﺃﺭﺿﺎﻩ ﺍﷲ ﰲ ﺃﻣﺘﻪ ﻭﷲ ﺍﳊﻤﺪ ﻣﻦ ﻋﺪﺓ ﻭﺟﻮﻩ ﻣﻨﻬﺎ ﻛﺜﺮﺓ ﺍﻷﺟﺮ ،ﻭﺃﻬﻧﻢ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺃﻬﻧﺎ ﻓﻀﻠﺖ ﺑﻔﻀﺎﺋﻞ ﻛﺜﲑﺓ ﻣﺜﻞ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﺃﻋﻄﻴﺖ ﲬﺴﺎ ﱂ ﻳﻌﻄﻬﻦ ﺃﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻲ :ﻧﺼﺮﺕ ﺑﺎﻟﺮﻋﺐ ﻣﺴﲑﺓ ﺷﻬﺮ ،ﻭﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ ،ﻭﺃﺣﻠﺖ ﱄ ﺍﻟﻐﻨﺎﺋﻢ ﻭﱂ ﲢﻞ ﻷﺣﺪ ﻗﺒﻠﻲ . ﻓﻬﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻟﻪ ﻭﻷﻣﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ . ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﳌﺆﻟﻒ -ﺭﲪﻪ ﺍﷲ -ﻛﻠﻬﺎ ﺃﺣﺎﺩﻳﺚ ﺭﺟﺎﺀ ،ﲢﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﺮﺟﻮ ﺑﺬﻟﻚ ﺛﻮﺍﺏ ﺍﷲ ﻭﻣﻐﻔﺮﺗﻪ ) - (٢ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ) ( ١٥١٦ﻭﻓﻴﻪ ﺿﻌﻒ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ) -ﺝ / ٣ﺹ (٤٣٩ ﻗﹶﺎ ﹶﻝ ﺻَﺎ ِﺣﺐُ َﻋ ْﻮ ِﻥ ﺍ ﹾﻟ َﻤ ْﻌﺒُﻮ ِﺩ : ﺼﻴَﺔ ﻱ ﻣَﺎ ﺩَﺍ َﻡ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﺻﺮﱠ ( :ﻣَﺎ ﻧَﺎِﻓﻴَﺔ ،ﹶﺃ ْ ) ﻣَﺎ ﹶﺃ َ ﻱ ِﻣ ْﻦ ﹸﻛﻞﱢ َﺳﻴﱢﹶﺌٍﺔ ) َﻣ ْﻦ ِﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ ( :ﹶﺃ ْ ﻚ ﺍﻟﺬﱠﻧْﺐ ﹶﺃ ْﻭ ﻏﹶﻴْﺮﻩ ﻱ َﻭﹶﻟ ْﻮ َﺭ َﺟ َﻊ ﹺﺇﻟﹶﻰ ﹶﺫِﻟ َ ) َﻭﹺﺇ ﹾﻥ ﻋَﺎ َﺩ ( :ﹶﺃ ْ ) ﻓِﻲ ﺍ ﹾﻟَﻴﻮْﻡ ( :ﹶﺃ ْﻭ ﺍﻟﻠﱠﻴْﻠﹶﺔ ﲔ َﻣﺮﱠﺓ ( :ﻇﹶﺎ ِﻫﺮُﻩُ ﺍﻟﺘﱠ ﹾﻜِﺜﲑُ ﻭَﺍﻟﺘﱠﻜﹾﺮﹺﻳﺮُ . ) َﺳ ْﺒ ِﻌ َ ﺻﺮَﺍﺭ َﻋﻠﹶﻰ ﺍﻟﺬﱠﻧْﺐ ﹺﺇ ﹾﻛﺜﹶﺎ ُﺭ ُﻩ َ .ﻭﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ ﺐ ﻭَﺍﹾﻟﹺﺈ ْ ﺴَﺘ ْﻐِﻔ ْﺮ َﻭﹶﻟ ْﻢ َﻳ ْﻨ َﺪ ْﻡ َﻋﻠﹶﻰ ﺍﻟﺬﱠْﻧ ﹺ ﺼﺮﱡ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﹶﻟ ْﻢ َﻳ ْ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ :ﺍ ﹾﻟ ُﻤ ِ ﺝ َﻋ ْﻦ ﹶﻛﻮْﻧﻪ ﻚ َﺧ َﺮ َ ﺼﻴَﺔ ﹸﺛﻢﱠ ِﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ ﹶﻓَﻨ ِﺪ َﻡ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺼﻴَﺔ َ ،ﻳ ْﻌﻨﹺﻲ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻣ ْﻌ ِ ﺻﺮَﺍﺭ ﺍﻟﺜﱠﺒَﺎﺕ ﻭَﺍﻟﺪﱠﻭَﺍﻡ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﺍ ﹾﻟ َﻤﻠﹶﻚ :ﺍ ﹾﻟﹺﺈ ْ ﻣُﺼِﺮﺍ .ﹶﺫ ﹶﻛ َﺮﻩُ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎﺓ
ﺿ ٌﻊ ﺁ َﺧﺮُ)(١ ﺴﻂﹸ ﻫَﺬﹶﺍ ﹶﻟﻪُ َﻣ ْﻮ ِ َﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎ ﹸﻝ َ :ﺑ ﹾﻞ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻣُﻤْﻜِﻦٌ ﻭَﺍﻗِﻊٌ َﻭَﺑ ْ __________ ) - (١ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ : ﻒ ﺍ ﹾﻟﻜﹸ ْﺮَﺑ ِﺔ ﺍﻟﺼﱠﺎ ِﺩ َﺭ ِﺓ ﻋَﻨْﻬَﺎ ؛ ﹶﺃ ْﻡ ﺸ ِ ﺠﺮﱠ ِﺩ ِﻩ َﻣ َﻊ ﺍﻟﺘﱠﻮْﺣِﻴﺪِ ﻣُﻮﺟﹺﺐٌ ِﻟﻐُ ﹾﻔﺮَﺍﹺﻧﻬَﺎ َﻭ ﹶﻛ ْ ﺨﻄِﻴﹶﺌ ِﺔ ﹺﺑﻤُ َ َﻭﹶﺃﻣﱠﺎ ﹶﻗ ْﻮﻝﹸ ﺍﻟﺴﱠﺎِﺋ ﹺﻞ َ :ﻫ ﹾﻞ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ﺑﹺﺎﹾﻟ َ ﺐ ِﻟ ﹾﻠﻐُ ﹾﻔﺮَﺍ ِﻥ َﻣ َﻊ ﺍﻟﺘﱠﻮْﺣِﻴﺪِ ﻫُ َﻮ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ُﺭ ﺑﹺﻬَﺎ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺸﱢ ْﺮ َﻙ ﻟﹶﺎ َﻳ ْﻐِﻔﺮُﻩُ ﺍﻟﻠﱠُﻪ ﺠﻮَﺍُﺑ ُﻪ :ﹶﺃﻥﱠ ﺍ ﹾﻟﻤُﻮ ﹺﺟ َ ﺝ ﺇﻟﹶﻰ َﺷ ْﻲ ٍﺀ ﺁ َﺧ َﺮ ؟ ﹶﻓ َ ﺤﺘَﺎ ُ َﻳ ْ ﺿَﻌ ْﻴ ﹺﻦ ِﻣ ْﻦ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﻚ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ { ﻓِﻲ َﻣ ْﻮ ِ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﺇﻟﱠﺎ ﹺﺑَﺘ ْﻮَﺑ ٍﺔ ؛ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ْﻐ ِﻔﺮُ ﹶﺃ ﹾﻥ ﻳُ ْ َﻭﻣَﺎ ﺩُﻭ ﹶﻥ ﺍﻟﺸﱢ ْﺮ ِﻙ ﹶﻓﻬُ َﻮ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ َﻣ ْﻐﻔﹸﻮ ٌﺭ ؛ َﻭﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻣُﻌَﻠﱠﻖٌ ﺑﹺﺎ ﹾﻟ َﻤﺸِﻴﹶﺌ ِﺔ . ﺏ َﺟﻤِﻴﻌًﺎ { ﺴ ﹺﻬﻢْ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱡﺑُﻮ َ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ ﻚ ﺍﻟﹾﺂَﻳ ِﺔ َ } :ﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺏ َﺟ ِﻤﻴﻌًﺎ َ ،ﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ِﺗ ﹾﻠ َ ﲔ ،ﻭَﻟِﻬَﺬﹶﺍ َﻋﻤﱠ َﻢ َﻭﹶﺃ ﹾﻃﹶﻠ َﻖ َ ،ﻭ َﺧَﺘ َﻢ ﹶﺃﻧﱠﻪُ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﻓﹶﻬَﺬﹶﺍ ﻓِﻲ َﺣﻖﱢ ﺍﻟﺘﱠﺎِﺋﹺﺒ َ ﺨﺺﱠ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺍﻟﺸﱢ ْﺮ ِﻙ َﻭ َﻋﻠﱠ ﹶﻘﻪُ ﺑﹺﺎ ﹾﻟ َﻤﺸِﻴﹶﺌ ِﺔ ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟﺸﱢ ْﺮ ُﻙ ﻟﹶﺎ ﻳُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﹺﺑَﺘ ْﻮَﺑ ٍﺔ ؛ َﻭﹶﺃﻣﱠﺎ ﻣَﺎ ُﺩﻭَﻧﻪُ ﹶﻓَﻴ ْﻐ ِﻔﺮُﻩُ ﻚ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ { ﹶﻓ َ ﹶﺫِﻟ َ ﺐ ؛ َﻭﹶﻗ ْﺪ َﻳ ْﻐ ِﻔﺮُﻩُ ﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ . ﺍﻟﻠﱠ ُﻪ ﻟِﻠﺘﱠﺎِﺋ ﹺ ﺖ ُﻋﻘﹸﻮَﺑﺘُﻪُ ؛ ﹶﻓﹺﺈﻥﱠ ﺐ ﺯَﺍﹶﻟ ْ ﺐ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ؛ ﻭَﺇﹺﺫﹶﺍ ﻏﹸ ِﻔ َﺮ ﺍﻟﺬﱠ ْﻧ ُ ﺨﻄِﻴﹶﺌ ِﺔ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮﺣِﻴ ِﺪ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣُﺘَﻀَﻤﱢﻨًﺎ ﻟِﻠﺘﱠ ْﻮَﺑ ِﺔ ﹶﺃ ْﻭ َﺟ َ ﻓﹶﺎﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ﺑﹺﺎ ﹾﻟ َ ﺐ. ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ِﻫ َﻲ ﹺﻭﻗﹶﺎَﻳﺔﹸ َﺷﺮﱢ ﺍﻟﺬﱠ ْﻧ ﹺ ﺴﲑُ ﺍ ْﺳ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺱ َﻣ ْﻦ َﻳﻘﹸﻮ ﹸﻝ ﺍ ﹾﻟ َﻐ ﹾﻔ ُﺮ ﺍﻟﺴﱢْﺘ ُﺮ َ ،ﻭَﻳﻘﹸﻮ ﹸﻝ :ﺇﻧﱠﻤَﺎ ﺳُﻤﱢ َﻲ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ﻭَﺍ ﹾﻟ َﻐﻔﱠﺎ َﺭ ِﻟﻤَﺎ ﻓِﻴ ِﻪ ِﻣ ْﻦ َﻣ ْﻌﻨَﻰ ﺍﻟﺴﱢ ْﺘ ﹺﺮ َ ،ﻭَﺗﻔﹾ ِ َﻭ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺ ﺐ ﺤْﻴﺚﹸ ﻟﹶﺎ ﻳُﻌَﺎﹶﻗﺐُ َﻋﻠﹶﻰ ﺍﻟﺬﱠ ْﻧ ﹺ ﺐ ﹺﺑ َ ﲑ ﻓِﻲ َﻣ ْﻌﻨَﻰ ﺍ ﹾﻟ َﻐ ﹾﻔ ﹺﺮ ؛ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ َﻣ ْﻌﻨَﺎﻫَﺎ ﹺﻭﻗﹶﺎَﻳﺔﹸ َﺷﺮﱢ ﺍﻟﺬﱠ ْﻧ ﹺ ﺼٌ ﺍ ﹾﻟ َﻐﻔﱠﺎ ﹺﺭ ﹺﺑﹶﺄﻧﱠﻪُ ﺍﻟﺴﱠﺘﱠﺎ ُﺭ ﻭَﻫَﺬﹶﺍ َﺗ ﹾﻘ ِ ﺐ َﻋﹶﻠ ْﻴ ِﻪ . ﹶﻓ َﻤ ْﻦ ﻏﹸ ِﻔ َﺮ ﹶﺫ ْﻧﺒُﻪُ ﹶﻟ ْﻢ ُﻳﻌَﺎﹶﻗ ْ ﺐ ﺑَﺎ ِﻃﻨًﺎ ﹶﺃ ْﻭ ﻇﹶﺎﻫِﺮًﺍ ﹶﻓﹶﻠ ْﻢ ُﻳ ْﻐﹶﻔ ْﺮ ﹶﻟﻪُ ،ﻭَﺇﹺﻧﱠﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ ﺐ َﻋﻠﹶﻰ ﺍﻟﺬﱠ ْﻧ ﹺ ﺠﺮﱠﺩُ ِﺳ ْﺘ ﹺﺮ ِﻩ ﹶﻓ ﹶﻘ ْﺪ ﻳُﻌَﺎﹶﻗﺐُ َﻋﹶﻠ ْﻴ ِﻪ ﻓِﻲ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻦ َ ،ﻭ َﻣ ْﻦ ﻋُﻮِﻗ َ َﻭﹶﺃﻣﱠﺎ ﻣُ َ ﺐ. ﺤﻘﱠ ﹶﺔ ﺑﹺﺎﻟﺬﱠ ْﻧ ﹺ ﺐ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ﹶﺔ ﺍﻟﹾﻤُﺴَْﺘ َ ﺐ ﺇﺫﹶﺍ ﹶﻟ ْﻢ ُﻳﻌَﺎﹶﻗ ْ ﹸﻏ ﹾﻔﺮَﺍ ﹸﻥ ﺍﻟﺬﱠْﻧ ﹺ ﻚ ﹺﺑﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ ﺳَﺒَﺒًﺎ ﻓِﻲ َﺣﻘﱢ ِﻪ ِﻟ ﹺﺰﻳَﺎ َﺩ ِﺓ ﹶﺃ ْﺟ ﹺﺮ ِﻩ ﻓﹶﻬَﺬﹶﺍ ﻟﹶﺎ ﻳَُﻨﺎﻓِﻲ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ . َﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﺍﹸْﺑﺘُِﻠ َﻲ َﻣ َﻊ ﹶﺫِﻟ َ ﺸَﺘ َﺮﻁﹸ ﻓِﻲ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻣ ْﻦ َﺗﻤَﺎ ﹺﻡ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ؛ َﻭﹶﻗ ْﺪ َﻳ ﹸﻈﻦﱡ ﺕ َﻳ ﹾﻔ َﻌﻠﹸﻬَﺎ ﹶﻓﹺﺈﻥﱠ َﻣ ْﻦ ﻳُ ْ ﺴﻨَﺎ ِ ﺤَ ﻚ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ َﺗﻤَﺎ ﹺﻡ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﺃ ﹾﻥ َﻳ ﹾﺄِﺗ َﻲ ﹺﺑ َ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﺐ. ﺍﻟﻈﱠﺎ ﱡﻥ ﹶﺃﻧﱠﻪُ ﺗَﺎﺋِﺐٌ َﻭﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺗَﺎِﺋﺒًﺎ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ ﺗَﺎ ﹺﺭ ﹰﻛﺎ ،ﻭَﺍﻟﺘﱠﺎ ﹺﺭﻙُ ﹶﻏ ْﻴﺮُ ﺍﻟﺘﱠﺎِﺋ ﹺ ﺐ ﹶﻏ ْﻴ ﹺﺮ ﺩِﻳﹺﻨﻲﱢ ،ﻭَﻫَﺬﹶﺍ ﺴَﺒ ﹴ ﺠ ﹺﺰ ِﻩ َﻋ ْﻨﻪُ ،ﹶﺃ ْﻭ ﺗَﻨْﺘَﻔِﻲ ﺇﺭَﺍ َﺩﺗُﻪُ ﹶﻟﻪُ ﹺﺑ َ ﺐ ِﻟَﻌ َﺪ ﹺﻡ ُﺧﻄﹸﻮ ﹺﺭ ِﻩ ﹺﺑﺒَﺎِﻟ ِﻪ ﹶﺃ ْﻭ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘﻀَﻰ ِﻟ َﻌ ْ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻗ ْﺪ ﻳُ ْﻌ ﹺﺮﺽُ َﻋ ْﻦ ﺍﻟﺬﱠ ْﻧ ﹺ ﻕ َﻭﻟﹶﺎ ِﻟ َﺮ ْﻫَﺒ ِﺔ ﺨﻠﹸﻮ ﹴ ﺲ ﹺﺑَﺘ ْﻮَﺑ ٍﺔ َ ،ﺑ ﹾﻞ ﻟﹶﺎ ُﺑﺪﱠ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳ ْﻌَﺘِﻘ َﺪ ﹶﺃﻧﱠﻪُ َﺳﻴﱢﹶﺌ ﹲﺔ َﻭَﻳﻜﹾ َﺮﻩُ ِﻓ ْﻌﹶﻠﻪُ ِﻟَﻨ ْﻬ ﹺﻲ ﺍﻟﻠﱠ ِﻪ َﻋ ْﻨﻪُ َﻭَﻳ َﺪﻋُﻪُ ِﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ :ﻟﹶﺎ ِﻟ َﺮ ﹾﻏَﺒ ِﺔ َﻣ ْ ﹶﻟ ْﻴ َ ﺹ ِﻟﻠﱠ ِﻪ َﻭ ُﻣﻮَﺍﹶﻓ ﹶﻘﺔﹸ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ،ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺸَﺘ َﺮﻁﹸ ﻓِﻴﻬَﺎ ﺍ ﹾﻟﹺﺈ ْﺧﹶﻠﺎ ُ ﺕ ﻛﹸﱡﻠﻬَﺎ ﻳُ ْ ﺴﻨَﺎ ُ ﺤَ ﺕ ؛ ﻭَﺍﹾﻟ َ ﺴﻨَﺎ ِ ﺤَ ﻕ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍﹾﻟ َ ﺨﻠﹸﻮ ﹴ َﻣ ْ ﺻ َﻮﺑُﻪُ ،ﻗﹶﺎﻟﹸﻮﺍ :ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ ﺴﻦُ َﻋ َﻤﻠﹰﺎ { ﻗﹶﺎ ﹶﻝ :ﹶﺃ َﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ ﺽ ،ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ ِ } :ﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ ﻀ ْﻴﻞﹸ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ ﺍ ﹾﻟﻔﹸ َ ﺻﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ . ﺻ َﻮﺑُﻪُ ؟ ﻗﹶﺎ ﹶﻝ :ﺇﻥﱠ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َ َﻭﹶﺃ ْ ﺻﻮَﺍﺑًﺎ . ﺻﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ؛ َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َ ﺏ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠ ِﺔ . ﻭَﺍﹾﻟ ﺨَﺎِﻟﺺُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻟﻠﱠ ِﻪ ،ﻭَﺍﻟﺼﱠﻮَﺍ ُ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ َﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ُﺩﻋَﺎِﺋ ِﻪ :ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ْﺟَﻌ ﹾﻞ َﻋ َﻤﻠِﻲ ﹸﻛﻠﱠ ُﻪ ﺻَﺎِﻟ ﺤًﺎ ،ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ ِﻟ َﻮ ْﺟﻬﹺﻚ ﺧَﺎِﻟﺼًﺎ ، ﺏ َﺭ ِ ﺨﻄﱠﺎ ﹺ َﻭﻛﹶﺎ ﹶﻥ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍ ﹾﻟ َ ﺠ َﻌ ﹾﻞ ِﻟﹶﺄ َﺣ ٍﺪ ﻓِﻴ ِﻪ َﺷ ْﻴﺌﹰﺎ . َﻭﻟﹶﺎ َﺗ ْ ﺿ ٌﻊ ﺁ َﺧﺮُ . ﺴﻂﹸ ﺍ ﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ ﻓِﻲ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟﻪُ َﻣ ْﻮ ِ َﻭَﺑ ْ ﺠﺮﱠ ِﺩ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ َﺗ ْﻮَﺑ ﹶﺔ َﻣ َﻌﻪُ ﺲ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ﺍ ﹾﻟﻤُ َ ﻉ َﻋ ْﻨﻪُ ﻓﹶﻬَﺬﹶﺍ ﻓِﻲ َﻧ ﹾﻔ ﹺ ﻉ ِﻟﻠﱠ ِﻪ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺇ ﹾﻗﻠﹶﺎ ﹴ ﺨﻀُﻮ ﹺ ﺐ َﻋﻠﹶﻰ َﻭ ْﺟ ِﻪ ﺍﹾﻟ ُ َﻭﹶﺃﻣﱠﺎ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ﹺﺑﺎﻟﺬﱠ ْﻧ ﹺ .
ﺐ ِﻣ ْﻨﻪُ ،ﻭَﻫَﺬﹶﺍ ﻳَﺄﹾ ﺱٌ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ َ ،ﻭﻟﹶﺎ َﻳ ﹾﻘ ﹶﻄﻊُ ﺐ َﻣ َﻊ ﹶﻛ ْﻮﹺﻧ ِﻪ ﹶﻟ ْﻢ َﻳُﺘ ْ ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْﻐ ِﻔ َﺮ ﹶﻟﻪُ ﺍﻟﺬﱠ ْﻧ َ َﻭﻫُ َﻮ ﹶﻛﹶﺎﻟﱠﺬِﻱ َﻳ ْ ﺠﺮﱠ َﺩ ﹰﺓ . ﻉ َﺩ ْﻋ َﻮ ﹰﺓ ﻣُ َ ﺑﹺﺎ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ﹶﻟﻪُ ﹶﻓﹺﺈﻧﱠﻪُ ﺩَﺍ ﹴ ﺲ ﻓِﻴﻬَﺎ ﺇﺛﹾﻢٌ َﻭﻟﹶﺎ ﻉ ﻳَﺪْﻋُﻮ ﹺﺑ َﺪ ْﻋ َﻮ ٍﺓ ﹶﻟْﻴ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ } :ﻣَﺎ ِﻣ ْﻦ ﺩَﺍ ﹴ ﺤ ْﻴ ﹺﻦ َ :ﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ َﻭﹶﻗ ْﺪ ﹶﺛَﺒ َ ﺠﺰَﺍ ِﺀ ﻣِﺜﹾﻠﹶﻬَﺎ ؛ َﻭﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ ﺙ :ﺇﻣﱠﺎ ﹶﺃ ﹾﻥ ﻳَُﻌ ﺠﱢ ﹶﻞ ﹶﻟﻪُ َﺩﻋْ َﻮَﺗﻪُ َ ،ﻭﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳﺪﱠ ِﺧ َﺮ ﹶﻟﻪُ ِﻣ ْﻦ ﺍﹾﻟ َ ﹶﻗﻄِﻴ َﻌﺔﹸ َﺭ ِﺣ ﹴﻢ ،ﺇﻟﱠﺎ ﻛﹶﺎ ﹶﻥ َﺑ ْﻴ َﻦ ﺇ ْﺣﺪَﻯ ﹶﺛﻠﹶﺎ ٍ ﺤﺼُﻞﹸ َﻣ َﻌﻪُ ﻑ َﻋ ْﻨﻪُ ِﻣ ْﻦ ﺍﻟﺸﱠﺮﱢ ﻣِﺜﹾﻠﹶﻬَﺎ ﻗﹶﺎﻟﹸﻮﺍ :ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ،ﺇﺫﹰﺍ َﻧ ﹾﻜﺜﹸﺮُ ﻗﹶﺎ ﹶﻝ :ﺍﻟﻠﱠ ُﻪ ﹶﺃ ﹾﻛﹶﺜﺮُ { ﹶﻓ ِﻤ ﹾﺜﻞﹸ ﻫَﺬﹶﺍ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﹶﻗ ْﺪ َﺗ ْ ﺼ ﹺﺮ َ َﻳ ْ ﺻ ْﺮﻑُ َﺷﺮﱟ ﺁ َﺧ َﺮ ﹶﺃ ْﻭ ُﺣﺼُﻮ ﹸﻝ َﺧ ْﻴ ﹴﺮ ﺁ َﺧ َﺮ ،ﹶﻓﻬُ َﻮ ﻧَﺎﻓِﻊٌ ﹶﻛﻤَﺎ َﻳ ْﻨ ﹶﻔﻊُ ﹸﻛﻞﱠ ﺤﺼُ ﹶﻞ َﻣ َﻌﻪُ َ ﺼ ﹾﻞ ،ﹶﻓﻠﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﻳ ْ ﺤُ ﺍﻟﹾ َﻤﻐْ ِﻔ َﺮﺓﹸ ﻭَﺇﹺﺫﹶﺍ ﹶﻟ ْﻢ َﺗ ْ ُﺩﻋَﺎ ٍﺀ . ﺴَﺘ ْﻐ ِﻔ ُﺮ َﻳﻘﹸﻮﹸﻟ ُﻪ َﻋﻠﹶﻰ َﻭ ْﺟ ِﻪ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﺃ ْﻭ ﲔ ،ﻓﹶﻬَﺬﹶﺍ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ ُﻤ ْ ﺻﺮَﺍ ﹺﺭ َﺗ ْﻮَﺑﺔﹸ ﺍﹾﻟ ﹶﻜﺬﱠﺍﹺﺑ َ َﻭﹶﻗ ْﻮﻝﹸ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ :ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ َﻣ َﻊ ﺍ ﹾﻟﹺﺈ ْ ﺻﺮَﺍ َﺭ ﺻﺮَﺍ ﹺﺭ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺗَﺎﺋِﺒًﺎ ،ﹶﻓﹺﺈﻥﱠ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ﻭَﺍ ﹾﻟﹺﺈ ْ ﺐ ﹶﺃﻧﱠﻪُ َﻣ َﻊ ﺍ ﹾﻟﹺﺈ ْ َﻳﺪﱠﻋِﻲ ﹶﺃﻥﱠ ﺍ ْﺳِﺘ ْﻐﻔﹶﺎ َﺭﻩُ َﺗ ْﻮَﺑ ﹲﺔ َ ،ﻭﹶﺃﻧﱠﻪُ ﺗَﺎﺋِﺐٌ ﺑﹺﻬَﺬﹶﺍ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ﹶﻓﻠﹶﺎ َﺭ ْﻳ َ ﺿﺪﱠﺍ ِﻥ :ﺍﻟﹾﺈﹺﺻْﺮَﺍﺭُ ُﻳﻀَﺎﺩﱡ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ،ﹶﻟ ِﻜ ْﻦ ﻟﹶﺎ ُﻳﻀَﺎﺩﱡ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ .ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ) -ﺝ / ٧ﺹ (٤٠٧ ِ ﻭﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٠ﺹ (٣١٦ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) -ﺝ / ٢ﺹ (٣٧٥ ﺐ )َ ،(١ﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ﻓِﻲ َﺣﻖﱢ ﺤ ﹶﻜﻢُ ﹺﺑ ِﻪ ﻋَﺎﻡﱞ ﻓِﻲ ﹸﻛﻞﱢ ﺗَﺎِﺋ ﹴ ،ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ َﺭ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻣﻤﱠﺎ ﻳُ ْ ﺚ ﺍﹾﻟﹺﺒﻄﹶﺎﹶﻗ ِﺔ ﺏ ﹶﻛﻤَﺎ ﻓِﻲ َﺣﺪِﻳ ِ ﺸَﻴ ِﺔ ﻭَﺍﻟﹾﺈﹺﻧَﺎﺑَﺔِ ﻣَﺎ ﻳَﻤْ ﺤُﻮ ﺍﻟ ﱡﺬﻧُﻮ َ ﺨ ْ ﺤﺼُﻞﹸ ﹶﻟ ُﻬ ْﻢ ِﻋ ْﻨ َﺪ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ِﻣ ْﻦ ﺍﹾﻟ َ ﺴَﺘ ْﻐ ِﻔﺮﹺﻳ َﻦ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻗ ْﺪ َﻳ ْ ﺾ ﺍ ﹾﻟﻤُ ْ َﺑ ْﻌ ﹺ )(٢ __________ ) - (١ﻭﰲ ﻓﺘﺢ ﺍﻟﻘﻮﻱ ﺍﳌﺘﲔ ﰲ ﺷﺮﺡ ﺍﻷﺭﺑﻌﲔ ﻭﺗﺘﻤﺔ ﺍﳋﻤﺴﲔ ) -ﺝ / ١ﺹ (١٢١ ﺕ ﻟﻚ (( ،ﻟﻮ ﻛﺜﺮﺕ ﺫﻧﻮﺏ ﺍﻟﻌﺒﺪ ﺣﱴ ٤ـ ﻗﻮﻟﻪ )) :ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ! ﻟﻮ ﺑﻠﻐﺖ ﺫﻧﻮﺑُﻚ ﻋَﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ﰒ ﺍﺳﺘﻐﻔﺮﺗﲏ ﻏﻔﺮ ُ ﺑﻠﻐﺖ ﻋَﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ،ﺃﻱ :ﺑﻠﻐﺖ ﺍﻟﺴﻤﺎﺀ ﺃﻭ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﻛﺎﻟﺴﺤﺎﺏ ﺃﻭ ﻣﺎ ﻳﺒﻠﻐﻪ ﺑﺼﺮ ﺍﻟﻨﺎﻇﺮ ﺇﱃ ﻓﻮﻕ ،ﰒ ﺣﺼﻞ ﻣﻦ ﺍﻟﻌﺒﺪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻊ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ،ﻓﺈﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﺗﻠﻚ ﺍﻟﺬﻧﻮﺏ ﻭﻳﺘﺠﺎﻭﺯ ﻋﻨﻬﺎ ،ﻭﺍﻟﺘﻮﺑﺔ ﺗﻜﻮﻥ ﺑﺎﻹﻗﻼﻉ ﻣﻦ ﺍﻟﺬﻧﺐ ،ﻭﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ ،ﻭﺍﻟﻌﺰﳝﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻠﻰ ﺃﻻﱠ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ،ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ،ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻧﺐ ﰲ ﺣﻖﱢ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ﻭﻓﻴﻪ ﻛﻔﱠﺎﺭﺓ ،ﺃﺗﻰ ﺑﺎﻟﻜﻔﺎﺭﺓ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺣﻖ ﻟﻶﺩﻣﻴﱢﲔ ،ﺃﺩﱠﻯ ﺣﻘﻮﻗﻬﻢ ﺇﻟﻴﻬﻢ ﺃﻭ ﲢﻠﱠﻠﻬﻢ ﻣﻨﻬﺎ. ) - (٢ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ) َ ( ٢٨٥٠ﻋ ْﻦ ﹶﺃﺑﹺﻰ َﻋ ْﺒ ِﺪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍ ﹾﻟ َﻤﻌَﺎِﻓ ﹺﺮﻯﱢ ﹸﺛﻢﱠ ﺍﹾﻟ ﺤُﺒُِﻠﻰﱢ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ َﻋ ْﺒ َﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ َﻦ ﻋَﻤْﺮﹺﻭ ﻼِﺋ ﹺﻖ ﺨﹶ ﺱ ﺍ ﹾﻟ َ ﻼ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻰ َﻋﻠﹶﻰ ُﺭﺀُﻭ ﹺ ﺨﻠﱢﺺُ َﺭﺟُ ﹰ ﺹ َﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﺳﻴُ َ ْﺑ ﹺﻦ ﺍ ﹾﻟﻌَﺎ ﹺ ﻚ ﻛﹶﺘَﺒَﺘِﻰ ﺼ ﹺﺮ ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃﺗُْﻨ ِﻜﺮُ ِﻣ ْﻦ ﻫَﺬﹶﺍ َﺷ ْﻴﺌﹰﺎ ﹶﺃ ﹶﻇﹶﻠ َﻤ َ ﺠﻞﱟ ِﻣ ﹾﺜﻞﹸ َﻣﺪﱢ ﺍ ﹾﻟَﺒ َ ﲔ ِﺳﺠﹺﻼًّ ﹸﻛ ﱡﻞ ِﺳ ﹺ ﺴ ِﻌ َ ﺴ َﻌ ﹰﺔ َﻭِﺗ ْ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﹶﻓَﻴْﻨﺸُﺮُ َﻋﹶﻠ ْﻴ ِﻪ ِﺗ ْ ﻚ ﺴَﻨ ﹰﺔ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻻ ﻇﹸ ﹾﻠ َﻢ َﻋﹶﻠ ْﻴ َ ﻚ ﻋِﻨْﺪَﻧَﺎ َﺣ َ ﻚ ﻋُﺬﹾﺭٌ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﻳَﺎ َﺭﺏﱢ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺑﻠﹶﻰ ﹺﺇﻥﱠ ﹶﻟ َ ﺍﹾﻟ ﺤَﺎِﻓﻈﹸﻮ ﹶﻥ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﻳَﺎ َﺭﺏﱢ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃﹶﻓﹶﻠ َ ﻚ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﻀ ْﺮ َﻭ ْﺯَﻧ َ ﺨﺮُﺝُ ﺑﹺﻄﹶﺎﻗﹶﺔﹲ ﻓِﻴﻬَﺎ ﹶﺃ ْﺷ َﻬﺪُ ﹶﺃ ﹾﻥ ﹶﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻻﱠ ﺍﻟﻠﱠ ُﻪ َﻭﹶﺃﺷْ َﻬﺪُ ﹶﺃﻥﱠ ﻣُ ﺤَﻤﱠﺪًﺍ َﻋ ْﺒﺪُﻩُ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺍ ْﺣ ُ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹶﻓَﺘ ْ ﺖ ﺕ ﻓِﻰ ِﻛﻔﱠ ٍﺔ ﻭَﺍﻟﹾﺒﹺﻄﹶﺎﻗﹶﺔﹸ ﻓِﻰ ِﻛﻔﱠ ٍﺔ ﹶﻓﻄﹶﺎ َﺷ ِ ﺠﻼﱠ ُ ﺿﻊُ ﺍﻟﺴﱢ ﹺ ﻚ ﹶﻻ ﺗُ ﹾﻈﹶﻠﻢُ .ﻗﹶﺎ ﹶﻝ ﹶﻓﺘُﻮ َ ﺕ ﹶﻓﻘﹶﺎ ﹶﻝ ﹺﺇﻧﱠ َ ﺠ ﻼﱠ ِ ﻣَﺎ َﻫ ِﺬ ِﻩ ﺍﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ َﻣ َﻊ َﻫ ِﺬ ِﻩ ﺍﻟﺴﱢ ﹺ ﺴ ٌﻦ ﻏﹶﺮﹺﻳﺐٌ .ﻭﻫﻮ ﺻﺤﻴﺢ ﻼ َﻳ ﹾﺜﻘﹸﻞﹸ َﻣ َﻊ ﺍ ْﺳ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺷَﻰْﺀٌ « .ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ِﻋﻴﺴَﻰ ﻫَﺬﹶﺍ ﺣَﺪِﻳﺚﹲ َﺣ َ ﺖ ﺍﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ﹶﻓ ﹶ ﺕ َﻭﹶﺛﻘﹸﹶﻠ ِ ﺠﻼﱠ ُ ﺍﻟﺴﱢ ﹺ ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ٦ﺹ (٤٣٨ ﺨﺘَﺎ ُﺭ ﻱ ﻳُ َﻤﻴﱢﺰُ َﻭَﻳ ْ ﺸﺪِﻳ ِﺪ ﺍﻟﻠﱠﺎ ﹺﻡ ﹶﺃ ْ ﺨﻠﱢﺺُ ( ﹺﺑَﺘ ْ ﹶﻗ ْﻮﻟﹸﻪُ ) :ﹺﺇﻥﱠ ﺍﻟﻠﱠﻪ َﺳﻴُ َ ﺡ ﹺﺑ َﺮﺟُ ﹴﻞ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻲ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻋﻠﹶﻰ ﺨﻠﹶﺎِﺋ ﹺﻖ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ( َﻭﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ِﺍ ْﺑ ﹺﻦ ﻣَﺎ َﺟ ْﻪ ُ :ﻳﺼَﺎ ُ ﺱ ﺍﹾﻟ َ ) َﺭ ُﺟﻠﹰﺎ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻲ َﻋﻠﹶﻰ ُﺭﺀُﻭ ﹺ ﺨﻠﹶﺎِﺋ ﹺﻖ ﺱ ﺍﹾﻟ َ ُﺭﺀُﻭ ﹺ ﻱ ﹶﻓَﻴﻔﹾَﺘﺢُ ﺠ َﻤ ِﺔ ﹶﺃ ْ ﲔ ﺍﻟﹾﻤُﻌْ َ ﻀﻢﱢ ﺍﻟﺸﱢ ﹺ ) ﹶﻓَﻴ ْﻨﺸُﺮُ ( ﹺﺑ َ
ﻱ ِﻛﺘَﺎﺑًﺎ ﹶﻛﹺﺒﲑًﺍ ﺸﺪِﻳ ٍﺪ ﹶﺃ ْ ﺴ َﺮَﺗ ْﻴ ﹺﻦ ﹶﻓَﺘ ْ ﲔ ِﺳ ﺠﹺﻠًّﺎ ( ﹺﺑ ِﻜ ْ ﺴ ِﻌ َ ﺴ َﻌ ﹰﺔ َﻭِﺗ ْ ) ِﺗ ْ ﺼﺮُ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ ﺏ ﻣِﻨْﻬَﺎ ﻃﹸﻮﹸﻟ ُﻪ َﻭ َﻋ ْﺮ ﺿُﻪُ ِﻣ ﹾﻘﺪَﺍ ُﺭ ﻣَﺎ َﻳ ْﻤَﺘﺪﱡ ﹺﺇﹶﻟ ْﻴ ِﻪ َﺑ َ ﻱ ﹸﻛ ﱡﻞ ِﻛﺘَﺎ ﹴ ﺼ ﹺﺮ ( ﹶﺃ ْ ﺠﻞﱟ ِﻣﹾﺜ ﹸﻞ َﻣﺪﱢ ﺍ ﹾﻟَﺒ َ ) ﹸﻛ ﱡﻞ ِﺳ ﹺ ﻱ ﺍﻟﻠﱠ ُﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ َﻭَﺗﻌَﺎﻟﹶﻰ ) ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ( ﹶﺃ ْ ﺏ ﻱ ﺍ ﹾﻟ َﻤ ﹾﻜﺘُﻮ َ ) ﹶﺃﺗُْﻨ ِﻜﺮُ ِﻣ ْﻦ ﻫَﺬﹶﺍ ( ﹶﺃ ْ ﺐ ﻭَﺍﻟﹾﻤُﺮَﺍﺩُ ﺍﻟﹾﻜِﺮَﺍﻡُ ﺍﹾﻟﻜﹶﺎِﺗﺒُﻮ ﹶﻥ ﺕ َﺟ ْﻤﻊُ ﻛﹶﺎِﺗ ﹴ ) ﹶﺃ ﹶﻇﹶﻠﻤَﻚ ﻛﹶﺘَﺒَﺘِﻲ ( ﹺﺑ ﹶﻔَﺘ ﺤَﺎ ٍ ﻱ ِﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ َﺑﻨﹺﻲ ﺁ َﺩ َﻡ ) ﺍﹾﻟ ﺤَﺎِﻓﻈﹸﻮ ﹶﻥ ( ﹶﺃ ْ ﻚ ﺤ َﻮ ﹶﺫِﻟ َ ﻱ ﻓِﻴﻤَﺎ ﹶﻓ َﻌﻠﹾﺘﻪ ِﻣ ْﻦ ﹶﻛ ْﻮﹺﻧ ِﻪ ﺳَﻬْﻮًﺍ ﹶﺃ ْﻭ َﺧ ﹶﻄﹰﺄ ﹶﺃ ْﻭ ﺟَﻬْﻠﹰﺎ َﻭَﻧ ْ ) ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃﹶﻓﻠﹶﻚ ﻋُﺬﹾﺭٌ ( ﹶﺃ ْ ﻱ ﻟﹶﻚ ﻋِﻨْﺪَﻧَﺎ ﻣَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﻋُﺬﹾﺭﹺﻙ ) ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺑﻠﹶﻰ ( ﹶﺃ ْ ﺏ ﺴَﻨ ﹲﺔ ﹶﻓَﻴﻬَﺎ ُ ﻚ َﺣ َ ﻱ ﻭَﺍ ِﺣ َﺪ ﹰﺓ َﻋﻈِﻴ َﻤ ﹰﺔ َﻣ ﹾﻘﺒُﻮﹶﻟ ﹰﺔ َ .ﻭﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ِﺍ ْﺑ ﹺﻦ ﻣَﺎ َﺟ ْﻪ :ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃﻟﹶﻚ َﻋ ْﻦ ﹶﺫِﻟ َ ﺴَﻨ ﹰﺔ ( ﹶﺃ ْ ) ﹺﺇﻥﱠ ﻟﹶﻚ ﻋِﻨْﺪَﻧَﺎ َﺣ َ ﺕ ﺴﻨَﺎ ٍ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻟﹶﺎ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺑﻠﹶﻰ ﹺﺇﻥﱠ ﻟﹶﻚ ﻋِﻨْﺪَﻧَﺎ َﺣ َ ﺨﺮُﺝُ ﹶﻟﻪُ ﺠﻬُﻮ ﹺﻝ ﺍ ﹾﻟﻤُ ﹶﺬﻛﱠ ﹺﺮ َ ،ﻭﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ِﺍ ْﺑ ﹺﻦ ﻣَﺎ َﺟ ْﻪ ﹶﻓَﺘ ْ ﺨ َﺮﺝُ ( ﹺﺑﺼِﻴ َﻐ ِﺔ ﺍ ﹾﻟ َﻤ ْ ) ﹶﻓﻴُ ْ ﺠَﻌﻞﹸ ﻓِﻴ ِﻪ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻋ ْﻴﻨًﺎ ﹶﻓ َﻮ ْﺯﻧُﻪُ ﹶﺃ ْﻭ َﻋ َﺪﺩُﻩُ َ ،ﻭﹺﺇ ﹾﻥ ﲑ ﹲﺓ ﻳُ ﹾﺜَﺒﺖُ ﻓِﻴﻬَﺎ ِﻣ ﹾﻘﺪَﺍ ُﺭ ﻣَﺎ َﺗ ْ ﺻ ِﻐ َ ) ﺑﹺﻄﹶﺎﻗﹶﺔﹲ ( ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﻨﱢﻬَﺎَﻳ ِﺔ :ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ﺭُﻗﹾﻌَﺔﹲ َ ﲑﺓﹸ ﺏ ﹶﻓَﺘﻜﹸﻮ ﹸﻥ ﺍ ﹾﻟﺒَﺎ ُﺀ ﺣِﻴَﻨِﺌ ٍﺬ ﺯَﺍِﺋ َﺪ ﹰﺓ َﻭ ِﻫ َﻲ ﹶﻛِﻠ َﻤ ﹲﺔ ﹶﻛِﺜ َ ﺸﺪﱡ ﹺﺑﻄﹶﺎﹶﻗ ٍﺔ ِﻣ ْﻦ ﺍﻟﺜﱠ ْﻮ ﹺ ﻚ ِﻟﹶﺄﻧﱠﻬَﺎ ُﺗ َ ﺖ ﹺﺑ ﹶﺬِﻟ َ ﻛﹶﺎ ﹶﻥ َﻣﺘَﺎﻋًﺎ ﹶﻓﹶﺜ َﻤﻨُﻪُ ،ﻗِﻴ ﹶﻞ ُﺳﻤﱢَﻴ ْ ﺼ َﺮ . ﺍﻟِﺎ ْﺳِﺘ ْﻌﻤَﺎ ﹺﻝ ﹺﺑ ِﻤ ْ ﺸﺪﱡ ﹺﺑﻄﹶﺎﹶﻗ ٍﺔ ِﻣ ْﻦ ﺖ ﻟِﺄﹶﻧﱠﻬَﺎ ُﺗ َ ﺏ ﺍﻟﱠﺘِﻲ ﻓِﻴﻬَﺎ َﺭ ﹾﻗﻢُ ﹶﺛ َﻤﹺﻨ ِﻪ ُﺳﻤﱢَﻴ ْ ﲑ ِﺓ ﺍ ﹾﻟ َﻤﻨُﻮ ﹶﻃ ِﺔ ﺑﹺﺎﻟﺜﱠ ْﻮ ﹺ ﺱ :ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ﹶﻛ ِﻜﺘَﺎَﺑ ِﺔ ﺍﻟﺮﱡ ﹾﻗ َﻌ ِﺔ ﺍﻟﺼﱠ ِﻐ َ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍ ﹾﻟﻘﹶﺎﻣُﻮ ﹺ ﺏ ﺏ ﺍﻟﺜﱠ ْﻮ ﹺ ﻫُ ْﺪ ﹺ ﻱ ﻣَﻜﹾﺘُﻮﺏٌ ﻓِﻲ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗِﺔ ) ﻓِﻴﻬَﺎ (ﹶﺃ ْ ﺤَﺘ َﻤﻞﹸ ﹶﺃﻥﱠ ﺍﹾﻟ ﹶﻜِﻠ َﻤ ﹶﺔ ِﻫ َﻲ ﹶﺃﻭﱠﻝﹸ ﻣَﺎ َﻧ ﹶﻄ َﻖ ﺑﹺﻬَﺎ . ) ﹶﺃ ْﺷ َﻬﺪُ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ َﻭﹶﺃﺷْ َﻬﺪُ ﹶﺃﻥﱠ ﻣُ ﺤَﻤﱠﺪًﺍ َﻋْﺒﺪُﻩُ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ( ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎﺭﹺﻱ :ﻳُ ْ ﺹ ِﻣ ْﻦ ُﻋﻤُﻮ ﹺﻡ ﺍ ﹾﻟﹸﺄﻣﱠ ِﺔ ﺨﺼُﻮ ﹺ ﻀ َﺮ ِﺓ َﻭﻫُ َﻮ ﺍ ﹾﻟﹶﺄ ﹾﻇ َﻬﺮُ ﻓِﻲ ﻣَﺎﺩﱠ ِﺓ ﺍﹾﻟ ُ ﺤ ْ ﺖ َﻣ ﹾﻘﺒُﻮﹶﻟ ﹰﺔ ِﻋ ْﻨ َﺪ ﺍﹾﻟ َ ﻚ ﺍ ﹾﻟ َﻤﺮﱠ ِﺓ ِﻣﻤﱠﺎ َﻭﹶﻗ َﻌ ْ ﺤَﺘ َﻤﻞﹸ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﹶﻏ ْﻴ َﺮ ِﺗ ﹾﻠ َ َﻭﻳُ ْ ﺖ َﻭ ْﺯﻧﹺﻚ ﹶﺃ ْﻭ ﺁﹶﻟ ﹶﺔ َﻭ ْﺯﻧﹺﻚ َﻭﻫُ َﻮ ﺍ ﹾﻟﻤِﻴﺰَﺍﻥﹸ ِﻟَﻴ ﹾﻈ َﻬ َﺮ ﻟﹶﻚ ِﺍ ْﻧِﺘﻔﹶﺎ ُﺀ ﻱ ﺍ ﹾﻟ َﻮ ْﺯ ﹶﻥ ﺍﻟﱠﺬِﻱ ﻟﹶﻚ ﹶﺃ ْﻭ َﻭ ْﺯ ﹶﻥ َﻋ َﻤﻠِﻚ ﹶﺃ ْﻭ َﻭ ﹾﻗ َ ﻀ ْﺮ َﻭ ْﺯﻧَﻚ ( ﹶﺃ ْ ) ﹸﺍ ْﺣ ُ ﻀ ﹺﻞ ﺤ ﱡﻘﻖُ ﺍ ﹾﻟﹶﻔ ْ ﺍﻟ ﱡﻈ ﹾﻠ ﹺﻢ َﻭ ﹸﻇﻬُﻮ ُﺭ ﺍ ﹾﻟ َﻌ ْﺪ ﹺﻝ َﻭَﺗ َ ﻱ ﺍ ﹾﻟﻮَﺍ ِﺣ َﺪﺓﹸ ) ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﻣَﺎ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ( ﹶﺃ ْ ﲑ ِﺓ َﻭﻣَﺎ ﹶﻗ ْﺪ ُﺭﻫَﺎ ﺑﹺ ﺠَﻨْﺒﹺﻬَﺎ َﻭﻣُﻘﹶﺎَﺑﹶﻠِﺘﻬَﺎ ﻱ ﺍﹾﻟ ﹶﻜِﺜ َ ﺕ ( ﹶﺃ ْ ﺠﻠﱠﺎ ِ ) َﻣ َﻊ َﻫ ِﺬ ِﻩ ﺍﻟﺴﱢ ﹺ ﻀ ْﺮ ﻱ ﻟﹶﺎ َﻳ ﹶﻘﻊُ َﻋﹶﻠﻴْﻚ ﺍﻟ ﱡﻈ ﹾﻠ ُﻢ ﹶﻟ ِﻜ ْﻦ ﻟﹶﺎ ُﺑﺪﱠ ِﻣ ْﻦ ِﺍ ْﻋِﺘﺒَﺎ ﹺﺭ ﺍ ﹾﻟ َﻮ ْﺯ ِﻥ ﹶﻛ ْﻲ َﻳ ﹾﻈ َﻬ َﺮ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻇﹸ ﹾﻠ َﻢ َﻋﹶﻠﻴْﻚ ﻓﹶﺎ ْﺣ ُ ) ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻧﱠﻚ ﻟﹶﺎ ﺗُ ﹾﻈﹶﻠﻢُ ( ﹶﺃ ْ ﲑ ﹶﻛﹶﺄﻧﱠﻪُ ﹶﺃْﻧ ﹶﻜ َﺮ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻣ َﻊ َﻫ ِﺬ ِﻩ ﺤ ِﻘ ﹺ ﺍ ﹾﻟ َﻮ ْﺯ ﹶﻥ .ﻗِﻴ ﹶﻞ َﻭ ْﺟﻪُ ُﻣﻄﹶﺎَﺑ ﹶﻘ ِﺔ ﻫَﺬﹶﺍ َﺟﻮَﺍﺑًﺎ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ ﻣَﺎ َﻫ ِﺬ ِﻩ ﺍﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ؟ ﹶﺃﻥﱠ ِﺍ ْﺳ َﻢ ﺍ ﹾﻟﹺﺈﺷَﺎ َﺭ ِﺓ ﻟِﻠﺘﱠ ْ ﺤﻘﱢﺮُ َﻫ ِﺬ ِﻩ ﹶﻓﹺﺈﻧﱠﻬَﺎ ﻋَﻈِﻴﻤَﺔﹲ ِﻋ ْﻨ َﺪﻩُ ﻱ ﻟﹶﺎ ﺗُ َ ﲑ ٍﺓ ،ﹶﺃ ْ ﺤ ِﻘ َ ﺕ ،ﹶﻓ َﺮﺩﱠ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ﹺﺇﻧﱠﻚ ﻟﹶﺎ ﺗُ ﹾﻈﹶﻠﻢُ ﹺﺑ َ ﺠﻠﱠﺎ ِ ﻚ ﺍﻟﺴﱢ ﹺ ﺤﻘﱠ َﺮ ِﺓ ُﻣﻮَﺍ َﺯَﻧ ﹲﺔ ِﻟِﺘ ﹾﻠ َ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗ ِﺔ ﺍﻟﹾﻤُ َ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﹺﺇ ﹾﺫ ﻟﹶﺎ َﻳ ﹾﺜﻘﹸﻞﹸ َﻣ َﻊ ِﺍ ْﺳ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺷَﻲْﺀٌ َﻭﹶﻟ ْﻮ ﹶﺛﻘﹸ ﹶﻞ َﻋﹶﻠ ْﻴ ِﻪ ﺷَﻲْﺀٌ ﻟﹶﻈﹸﻠِﻤْﺖ ﺴ ﹺﺮ ِﻣ ْﻦ ﺱ ﺍ ﹾﻟ ِﻜﻔﱠﺔﹸ ﺑﹺﺎ ﹾﻟ ﹶﻜ ْ ﻱ ﹶﻓ ْﺮ َﺩ ٍﺓ ِﻣ ْﻦ َﺯ ْﻭ َﺟ ْﻲ ﺍ ﹾﻟﻤِﻴﺰَﺍ ِﻥ ،ﹶﻓﻔِﻲ ﺍ ﹾﻟﻘﹶﺎﻣُﻮ ﹺ ﺸﺪِﻳ ٍﺪ ﹶﺃ ْ ﺴ ﹴﺮ ﹶﻓَﺘ ْ ﺕ ﻓِﻲ ِﻛﻔﱠ ٍﺔ ( ﹺﺑ ﹶﻜ ْ ﺠﻠﱠﺎ ُ ﺿﻊُ ﺍﻟﺴﱢ ﹺ ) ﻗﹶﺎ ﹶﻝ ﹶﻓﺘُﻮ َ ﺍ ﹾﻟﻤِﻴﺰَﺍ ِﻥ ﻣَﻌْﺮُﻭﻑٌ َﻭﻳُ ﹾﻔَﺘﺢُ ﺿﻊُ ﻱ َﻭﺗُﻮ َ ) ﻭَﺍﻟﹾﺒﹺﻄﹶﺎﻗﹶﺔﹸ ( ﹶﺃ ْ ﻱ ﻓِﻲ ﺃﹸﺧْﺮَﻯ ) ﻓِﻲ ِﻛﻔﱠ ٍﺔ ( ﹶﺃ ْ ﺖ ﻱ َﺧﻔﱠ ْ ﺕ ( ﹶﺃ ْ ﺠﻠﱠﺎ ُ ﺖ ﺍﻟﺴﱢ ﹺ ) ﹶﻓﻄﹶﺎ َﺷ ْ ﺤ ﱡﻘ ﹺﻖ ُﻭﻗﹸﻮ ِﻋ ِﻪ ﻀﻲﱢ ِﻟَﺘ َ ﺖ ﻭَﺍﻟﺘﱠﻌْﺒﹺﲑُ ﺑﹺﺎ ﹾﻟ ُﻤ ِ ﺤ ْ ﻱ َﺭ َﺟ َ ) َﻭﹶﺛﻘﹸﹶﻠﺖْ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ ( ﹶﺃ ْ
ﻱ َﻭﻟﹶﺎ َﻳ ْﺮ َﺟ ﺢُ َﻭﻟﹶﺎ َﻳ ْﻐِﻠﺐُ ) َﻭﻟﹶﺎ َﻳ ﹾﺜﻘﹸﻞﹸ ( ﹶﺃ ْ ) َﻣ َﻊ ِﺍ ْﺳ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺷَﻲْﺀٌ ( ﻭَﺍﻟﹾﻤَﻌْﻨَﻰ ﻟﹶﺎ ُﻳﻘﹶﺎ ﹺﻭﻣُﻪُ ﺷَﻲْﺀٌ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ َﺑ ﹾﻞ َﻳَﺘ َﺮﺟﱠ ﺢُ ِﺫ ﹾﻛﺮُ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﹶﻟﻰ َﻋﻠﹶﻰ َﺟﻤِﻴ ﹺﻊ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ . ﺐ ﻓِﻴ ِﻪ ﺍﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺠ ﱡﻞ ﺍﻟﱠﺬِﻱ ﻛﹸِﺘ َ ﺐ ﹺﺑﹶﺄﻧﱠﻪُ ﻳُﻮ َﺯﻥﹸ ﺍﻟﺴﱢ ﹺ ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ :ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺃﹶﻋْﺮَﺍﺽٌ ﻟﹶﺎ ﻳُ ْﻤ ِﻜﻦُ ﻭَﺯْﻧُﻬَﺎ ﻭَﺇﹺﻧﱠﻤَﺎ ﺗُﻮ َﺯﻥﹸ ﺍ ﹾﻟﹶﺄ ْﺟﺴَﺎ ُﻡ ،ﹸﺃﺟﹺﻴ َ ﺕ ِﻟِﺜﹶﻘ ﹺﻞ ﺍ ﹾﻟ ِﻌﺒَﺎ َﺩ ِﺓ ﺶ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ُ ﺕ َﻭَﺗﻄِﻴ ُ ﺠﺴﱢﻢُ ﺍ ﹾﻟﹶﺄ ﹾﻓﻌَﺎ ﹶﻝ ﻭَﺍ ﹾﻟﹶﺄ ﹾﻗﻮَﺍ ﹶﻝ ﹶﻓﺘُﻮ َﺯﻥﹸ ﹶﻓَﺘ ﹾﺜﻘﹸﻞﹸ ﺍﻟﻄﱠﺎﻋَﺎ ُ ﻑ ﺍ ﹾﻟﹶﺄ ْﺣﻮَﺍ ﹺﻝ ﹶﺃ ْﻭ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ َ َﻭَﻳﺨَْﺘِﻠﻒُ ﺑﹺﺎ ْﺧِﺘﻠﹶﺎ ِ ﺕ. ﺖ ﺍﻟﻨﱠﺎ ُﺭ ﺑﹺﺎﻟﺸﱠ َﻬﻮَﺍ ِ ﺠﻨﱠﺔﹸ ﺑﹺﺎ ﹾﻟ َﻤﻜﹶﺎ ﹺﺭ ِﻩ َﻭ ُﺣﻔﱠ ْ ﺖ ﺍ ﹾﻟ َ ﺼَﻴ ِﺔ ﻋَﻠﹶﻴْﻬَﺎ ﻭَﻟِﺬﹶﺍ َﻭ َﺭ َﺩ ُ :ﺣﻔﱠ ْ ﺲ َﻭ ِﺧﻔﱠ ِﺔ ﺍ ﹾﻟ َﻤ ْﻌ ِ َﻋﻠﹶﻰ ﺍﻟﻨﱠ ﹾﻔ ﹺ ﻭﰲ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ ) -ﺝ / ٨ﺹ (١٥١ ﺖ َﻫ ِﺬ ِﻩ َﺷﻬَﺎﺩَﺓ ﺍﻟﺘﱠ ْﻮﺣِﻴﺪ ِﻟﹶﺄﻥﱠ ِﻣ ْﻦ ﺷَﺄﹾﻥ ﺍﻟﹾﻤِﻴﺰَﺍﻥ ﹶﺃ ﹾﻥ ﻳُﻮ ﺿَﻊ ﻓِﻲ ِﻛﻔﱠﺘﻪ َﺷﻲْﺀ َﻭﻓِﻲ ﺍﹾﻟﹸﺄ ْﺧﺮَﻯ ﺴ ْ ﺤﻜِﻴﻢ ﺍﻟﺘﱢ ْﺮِﻣ ِﺬﻱّ :ﹶﻟ ْﻴ َ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ َ ﺴَﺘﺤِﻴﻞ ﹶﺃ ﹾﻥ ﻳَﺄﹾﺗِﻲ ﺴَﺘ ﺤِﻴﻞ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟ َﻌﺒْﺪ َﻳ ﹾﺄﺗِﻲ ﺑﹺﻬﹺﻤَﺎ َﺟﻤِﻴﻌًﺎ َﻭَﻳ ْ ﺴﻨَﺎﺕ ﻓِﻲ ِﻛﻔﱠﺔ ﻭَﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕ ﻓِﻲ ِﻛﻔﱠﺔ ﹶﻓ َﻬﺬﹶﺍ ﹶﻏﻴْﺮ ﻣُ ْ ﺤَ ﺿﺪّﻩ ﹶﻓﺘُﻮ ﺿَﻊ ﺍﹾﻟ َ ِ ﻚ ِﺍ ْﺳَﺘﺤَﺎ ﹶﻝ ﹶﺃ ﹾﻥ ﺗُﻮﺿَﻊ َﺷﻬَﺎﺩَﺓ ﺍﻟﺘﱠ ْﻮﺣِﻴﺪ ﺑﹺﺎﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﻭَﺍ ﹾﻟﹺﺈﳝَﺎﻥ َﺟﻤِﻴﻌًﺎ َﻋﺒْﺪ ﻭَﺍﺣِﺪ ﻳُﻮﺿَﻊ ﺍﹾﻟﹺﺈﳝَﺎﻥ ﻓِﻲ ِﻛﻔﱠﺔ ﻭَﺍ ﹾﻟ ﹸﻜﻔﹾﺮ ﻓِﻲ ِﻛﻔﱠﺔ ﹶﻓ ﹶﻜ ﹶﺬِﻟ َ ﺴﻨَﺎﺕ ﺍ ﻩ ﹸﻗﻠﹾﺖ ﺤَ ﺴﻨَﺔ ﺗُﻮﺿَﻊ ﻓِﻲ ﺍﻟﹾﻤِﻴﺰَﺍﻥ ﺳَﺎﺋِﺮ ﺍﹾﻟ َ ﻓِﻲ ﺍﻟﹾﻤِﻴﺰَﺍﻥ َﻭﹶﺃﻣﱠﺎ َﺑ ْﻌ َﺪﻣَﺎ ﺁ َﻣ َﻦ ﺍ ﹾﻟ َﻌﺒْﺪ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻨﱡﻄﹾﻖ ِﻣ ْﻨﻪُ ﹺﺑﻠﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ َﺣ َ ﺨﺼًﺎ َﻭﹺﺇ ﹾﻥ ﹶﻛﺎ ﹶﻥ ﻣَﺎ ُﻳﻀَﺎﺩّ ُﻫﻤَﺎ َﻧ ْﻮﻋًﺎ َﻭ ِﻫ َﻲ ﺍﻟﺴﱠﻴﱢﺌﹶﺔ ﺲ ﻟﹶﻬُﻤَﺎ ﻣَﺎ ُﻳﻀَﺎﺩّ ُﻫﻤَﺎ َﺷ ْ ﺴﻨَﺔ ﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﹶﻟْﻴ َ َﺷﻬَﺎﺩَﺓ ﺍﻟﺘﱠ ْﻮﺣِﻴﺪ ﻭَﺍﹾﻟﹺﺈﳝَﺎﻥ َﺣ َ ﺲ ﹶﻟﻪُ ﻣَﺎ ُﻳﻀَﺎﺩّ َﺷ ﺨْﺼﻪ ﹶﺃْﻳﻀًﺎ َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْﺘﺮُﻙ ﺍﻟﺼﱠﻠﹶﺎﺓ ﹶﻗﻂﹼ ﺴَﻨ ِﺔ ﹶﻓﻴُﺮَﺍﺩ ﹶﺃﻥﱠ ﺍﻟﻨﱡﻄﹾﻖ ﹺﺑﻠﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ َﺑﻌْﺪ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ ﹶﻟْﻴ َ ﺤَ ﺍ ﹾﻟﻤُﻘﹶﺎﹺﺑﻠﹶﺔ ِﻟﹾﻠ َ ﺨﺼًﺎ ﹶﻓﻠﹾﻴَُﺘﹶﺄﻣﱠﻞﹾ ﺴﻨَﺔ ﻟﹶﺎ ُﻳﻘﹶﺎﺑﹺﻠﻬَﺎ ِﻣ ْﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕ ﻣَﺎ ُﻳﻀَﺎﺩّﻫَﺎ َﺷ ْ ﹶﻓ ِﻔﻌْﻞ ﺍﻟﺼﱠﻠﹶﺎﺓ ِﻣ ْﻨﻪُ َﺣ َ ﺕ)(١ ﺹ ﺍﻟﱠﺬِﻱ َﻳ ْﻤ ﺤُﻮ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﻕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺ ﻉ ِﻣ ْﻦ ﺍﻟﺼﱢ ْﺪ ﹺ ﺕ ؛ ﹶﻟﻤﱠﺎ ﻗﹶﺎﻟﹶﻬَﺎ ﹺﺑَﻨ ْﻮ ﹺ ﻚ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺖ ﹺﺑِﺘ ﹾﻠ َ ﹺﺑﹶﺄﻥﱠ ﹶﻗ ْﻮ ﹶﻝ :ﻟﹶﺎ ﺇﹶﻟ َﻪ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ﹶﺛﻘﹸﹶﻠ ْ __________ ) - (١ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) -ﺝ / ٢ﺹ (٤٣٦ ﺠ َﺰ َﻋ ْﻦ ﺨ ْﻤ ﹺﺮ ﻋَﺰْﻣًﺎ ﺟَﺎ ﹺﺯﻣًﺎ -ﹶﻓ َﻌ َ ﺏ ﺍﹾﻟ َ ﺤﺮﱠ ﹴﻡ " ﻛﹶﺎﻟﺰﱢﻧَﺎ ﻭَﺍﻟﺴﱠ ﹺﺮﹶﻗ ِﺔ َﻭﺷُ ْﺮ ﹺ ﻣَﺎ َﺗﻘﹸﻮ ﹸﻝ ﺍﻟﺴﱠﺎ َﺩﺓﹸ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ َﺀ ﻓِﻲ َﻣ ْﻦ َﻋ َﺰ َﻡ َﻋﻠﹶﻰ " ِﻓ ْﻌ ﹺﻞ ﻣُ َ ﺤَﺘ ﺞﱡ َﻋﻠﹶﻰ َﻋ َﺪ ﹺﻡ ﺍ ﹾﻟﹺﺈ ﹾﺛ ﹺﻢ ﺏ َﻣ ْﻦ َﻳ ْ ﺠﺮﱠ ِﺩ ﺍ ﹾﻟَﻌ ْﺰ ﹺﻡ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ َﻭﹺﺇ ﹾﻥ ﹸﻗ ﹾﻠُﺘ ْﻢ َ :ﻳ ﹾﺄﹶﺛﻢُ ﹶﻓﻤَﺎ َﺟﻮَﺍ ُ ﺕ ﹶﺃ ْﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ َ .ﻫ ﹾﻞ َﻳﹾﺄﹶﺛﻢُ ﹺﺑﻤُ َ ِﻓ ْﻌِﻠ ِﻪ :ﺇﻣﱠﺎ ﹺﺑ َﻤ ْﻮ ِ ﺖ ﹺﺑ ِﻪ ﺃﹶﻧْﻔﹸﺴَﻬَﺎ ﺐ َﻋﹶﻠ ْﻴ ِﻪ { َﻭﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ } :ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﺠَﺎ َﻭ َﺯ ِﻟﹸﺄﻣﱠﺘِﻲ َﻋﻤﱠﺎ َﺣﺪﱠﹶﺛ ْ ﺴﻴﱢﹶﺌ ٍﺔ َﻭﹶﻟ ْﻢ ﻳَﻌْﻤَﻠﹾﻬَﺎ ﹶﻟ ْﻢ ُﺗ ﹾﻜَﺘ ْ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ } :ﺇﺫﹶﺍ َﻫﻢﱠ َﻋ ْﺒﺪِﻱ ﹺﺑ َ ﺲ ﻭَﺍ ﹾﻟ َﻌ ْﺰ ُﻡ ﺩَﺍﺧِﻞﹲ ﻓِﻲ ﺚ ﺍﻟﻨﱠ ﹾﻔ ﹺ ﻣَﺎ ﹶﻟ ْﻢ َﺗ ْﻌ َﻤ ﹾﻞ ﹶﺃ ْﻭ َﺗَﺘ ﹶﻜﻠﱠ ْﻢ { ﻭَﺍ ْﺣَﺘ ﺞﱠ ﹺﺑ ِﻪ ِﻣ ْﻦ َﻭ ْﺟ َﻬ ْﻴ ﹺﻦ ) .ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ﹶﺃﻧﱠﻪُ ﹶﺃ ْﺧَﺒ َﺮ ﺑﹺﺎ ﹾﻟ َﻌ ﹾﻔ ﹺﻮ َﻋ ْﻦ َﺣﺪِﻳ ِ ﺍ ﹾﻟ ُﻌﻤُﻮ ﹺﻡ ﻭَﺍ ﹾﻟَﻌ ْﺰ ُﻡ ﻭَﺍﻟﹾﻬَﻢﱡ ﻭَﺍﺣِﺪٌ .ﻗﹶﺎﹶﻟﻪُ ﺍ ْﺑ ُﻦ ﺳﻴﺪﻩ ) .ﺍﻟﺜﱠﺎﹺﻧﻲ ﹶﺃﻧﱠﻪُ َﺟ َﻌ ﹶﻞ ﺍﻟﺘﱠ ﺠَﺎﻭُ َﺯ ﻣُﻤْﺘَﺪﺍ ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻳُﻮ َﺟ َﺪ ﻛﹶﻠﹶﺎﻡٌ ﹶﺃ ْﻭ َﻋ َﻤ ﹲﻞ َﻭﻣَﺎ ﹶﻗ ْﺒ ﹶﻞ ﺴ ْﻴ ﹶﻔ ْﻴ ﹺﻬﻤَﺎ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺇ ﹾﺫ ﺍ ﹾﻟَﺘﻘﹶﻰ ﺍﻟﹾﻤُﺴْﻠِﻤَﺎﻥِ ﹺﺑ َ ﻚ ﺩَﺍﺧِﻞﹲ ﻓِﻲ َﺣﺪﱢ ﺍﻟﺘﱠ ﺠَﺎﻭُ ﹺﺯ َﻭَﻳ ْﺰﻋُﻢُ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﺩﻟﹶﺎﹶﻟ ﹶﺔ ﻓِﻲ ﹶﻗ ْﻮ ﹺﻝ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﹶﺫِﻟ َ ﺼ ٍﺪ َﻭﹶﺃ ﹾﻥ ﻟﹶﺎ ﺠﺮﱠﺩُ ﹶﻗ ْ ﺐ ِﻟ ُﺪﺧُﻮ ﹺﻝ ﺍ ﹾﻟ َﻤ ﹾﻘﺘُﻮ ﹺﻝ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﻣُﻮَﺍ َﺟ َﻬﺘُﻪُ ﹶﺃﺧَﺎ ُﻩ ِﻟﹶﺄﻧﱠﻪُ َﻋ َﻤ ﹲﻞ ﻟﹶﺎ ﻣُ َ ﻓﹶﺎ ﹾﻟﻘﹶﺎِﺗﻞﹸ ﻭَﺍﻟﹾﻤَﻘﹾﺘُﻮﻝﹸ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ { ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﻤُﻮ ﹺﺟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﻟﱠﺬِﻱ ﻗﹶﺎ ﹶﻝ } :ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻟِﻲ ﻣَﺎﻟﹰﺎ ﹶﻟ ﹶﻔ َﻌﻠﹾﺖ َﻭﹶﻓ َﻌﻠﹾﺖ ﺃﹶﻧﱠﻬُﻤَﺎ ﻓِﻲ ﺍﹾﻟﹺﺈﹾﺛ ﹺﻢ ﺳَﻮَﺍﺀٌ َﻭﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ َﺩﻟﹶﺎﹶﻟ ﹶﺔ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ } :ﻣَﺎ ﹶﻟ ْﻢ َﺗ ْﻌ َﻤ ﹾﻞ ﹺﺑ ِﻪ ﹶﺃ ْﻭ َﺗَﺘ ﹶﻜﻠﱠ ْﻢ { ﻭَﻫَﺬﹶﺍ ﹶﻗ ْﺪ َﺗ ﹶﻜﻠﱠ َﻢ َﻭﹶﻗ ْﺪ َﻭﹶﻗ َﻊ ِﻓﻲ َﻫ ِﺬ ِﻩ ﺳَﻮَﺍﺀٌ { ِﻟﹶﺄﻧﱠﻪُ َﺗ ﹶﻜﻠﱠ َﻢ ﻭَﺍﻟﻨﱠﹺﺒﻲﱡ َ ﺴَﺘ ْﻮﻓﹰﻰ . ﺞ ﺇﻟﹶﻰ َﺑﻴَﺎﹺﻧﻬَﺎ ُﻣ ﹶﻄﻮﱠﻟﹰﺎ َﻣ ﹾﻜﺸُﻮﻓﹰﺎ ُﻣ ْ ﲑ ﻭَﺍ ْﺣﺘِﻴ َ ﺴﹶﺄﹶﻟ ِﺔ ﻛﹶﻠﹶﺎﻡٌ ﹶﻛِﺜ ٌ ﺍ ﹾﻟ َﻤ ْ ﺏ ﺠﻮَﺍ ُ ﺍﹾﻟ َ ﺝ ﹶﻗْﺒ ﹶﻞ ﺤﺘَﺎ ُ ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ َﻫ ِﺬ ِﻩ ﺍﻟﹾ َﻤﺴْﹶﺄﹶﻟﺔﹸ ﻭَﻧَ ﺤْﻮُﻫَﺎ َﺗ ْ ﺿ ﹺﺮ َﳛﻪُ .ﺍﹾﻟ َ ﺱ ﺍﻟﻠﱠ ُﻪ ﺭُﻭ َﺣﻪُ َﻭَﻧﻮﱠ َﺭ َ ﺏ َ :ﺷ ْﻴ ﺦُ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﺍ ْﺑ ُﻦ ﺗﻴﻤﻴﺔ -ﹶﻗﺪﱠ َ ﹶﻓﹶﺄﺟَﺎ َ ﺱ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ َﻤﺴَﺎِﺋ ﹺﻞ َﻭﹶﻗ َﻊ ﻋَﺎﻣﱠُﺘ ُﻪ ِﻣ ْﻦ ﹶﺃ ْﻣ َﺮ ْﻳ ﹺﻦ ) .ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ﺏ ﺍﻟﻨﱠﺎ ﹺ ﺿ ِﻄﺮَﺍ َ ﺼﻮﱡ ﹺﺭ ﻟﹶﻬَﺎ ﹶﻓﹺﺈﻥﱠ ﺍ ْ ﺴ ﹺﻦ ﺍﻟﺘﱠ َ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ ﻓِﻲ ﺣُﻜﹾﻤِﻬَﺎ ﺇﻟﹶﻰ ﺣُ ْ ﺻﻔﹶﺎِﺗﻬَﺎ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ َﻣ ْﻮ ﹺﺭﺩُ ﺍﹾﻟ ﹶﻜﹶﻠﺎ ﹺﻡ َ .ﻭ ) ﺍﻟﺜﱠﺎﻧﹺﻲ َﻋ َﺪﻡُ ﺇ ْﻋﻄﹶﺎ ِﺀ ﺍ ﹾﻟﹶﺄ ِﺩﻟﱠ ِﺔ ﺍﻟﺸﱠ ْﺮ ِﻋﻴﱠ ِﺔ َﺣﻘﱠﻬَﺎ ؛ ﻭَﻟِﻬَﺬﹶﺍ ﺏ َﻭ ِ ﺤﻘِﻴ ﹺﻖ ﹶﺃ ْﺣﻮَﺍ ﹺﻝ ﺍ ﹾﻟ ﹸﻘﻠﹸﻮ ﹺ َﻋ َﺪﻡُ َﺗ ْ ﻀ ﹰﺔ ﻓِﻲ ﺍﻟﻈﱠﺎ ِﻫ ﹺﺮ ﺠ َﺪ ﺍﻟﻨﱠﺎ ِﻇﺮُ ﻓِﻲ ﹶﻛﻠﹶﺎ ِﻣ ﹺﻬ ْﻢ ﹶﺃﻧﱠ ُﻬ ْﻢ َﻳﺪﱠﻋُﻮ ﹶﻥ ﺇﲨﺎﻋﺎﺕ ُﻣَﺘﻨَﺎِﻗ َ ﺏ َﺣﺘﱠﻰ َﻳ ﹺ ﺱ ﻓِﻲ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ ﲑ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺ ﺏ ﹶﻛِﺜ ﹴ ﺿ ِﻄﺮَﺍ ُ ﹶﻛﺜﹸ َﺮ ﺍ ْ ﺐ ﻣَﺎ َﺑ ْﻴ َﻦ ﺤﻲﱢ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﺍ ﹾﻟ ِﻌﹾﻠ ُﻢ ﻭَﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﻭَﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ﹸﺓ ﻭَﻧَ ﺤْﻮُﻫَﺎ ﹶﻟﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤﺮَﺍِﺗ ﹺ ﺕ ﺍ ﹾﻟ َ ﺻﻔﹶﺎ ِ .ﹶﻓَﻴ ْﻨَﺒ ِﻐﻲ ﹶﺃ ﹾﻥ َﻳ ْﻌﹶﻠ َﻢ ﹶﺃﻥﱠ ﹸﻛﻞﱠ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ِ ﻚ ﺍﹾﻟ َﻬﻢﱡ ﻭَﺍﻟﹾﺈﹺﺭَﺍﺩَﺓﹸ ﻭَﺍ ﹾﻟ َﻌ ْﺰ ُﻡ َﻭ ﹶﻏ ْﻴﺮُ ﲔ َﻭ َﻣﺮَﺍِﺗﹺﺒ ِﻪ ؛ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﻀﺒُﻄﹸﻪُ ﺍ ﹾﻟ ِﻌﺒَﺎ ُﺩ :ﻛﹶﺎﻟﺸﱠﻚﱢ ﹸﺛﻢﱠ ﺍﻟﻈﱠﻦﱢ ﹸﺛﻢﱠ ﺍ ﹾﻟ ِﻌﹾﻠ ﹺﻢ ﹸﺛﻢﱠ ﺍ ﹾﻟَﻴ ِﻘ ﹺ ﹶﺃﻭﱠِﻟ ِﻪ ﻭَﺁ ِﺧ ﹺﺮ ِﻩ ﻣَﺎ ﻟﹶﺎ َﻳ ْ
ﺻ ﺢﱡ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ َﻋ ْﻨﻪُ َﻭﹶﻗ ْﻮﻝﹸ ﺐ ﹶﺃ ْﺣﻤَﺪ َﻭﻫُ َﻮ ﹶﺃ َ ﲑ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱡﻨﱠ ِﺔ َ -ﻭﻫُ َﻮ ﻇﹶﺎ ِﻫﺮُ َﻣ ﹾﺬ َﻫ ﹺ ﺏ ِﻋ ْﻨ َﺪ َﺟﻤَﺎ ِﻫ ﹺ ﻚ ؛ ﻭَﻟِﻬَﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟﺼﱠﻮَﺍ ُ ﹶﺫِﻟ َ ﺤﻲﱢ : ﺕ ﺍﻟﱠﺘِﻲ َﺗﻘﹸﻮ ُﻡ ﹺﺑ َﻐْﻴ ﹺﺮ ﺍﹾﻟ َ ﻚ ﺍﻟﺼﱢﻔﹶﺎ ُ ﺻ ﺤَﺎﹺﺑ ِﻪ -ﹶﺃﻥﱠ ﺍ ﹾﻟ ِﻌ ﹾﻠ َﻢ ﻭَﺍ ﹾﻟ َﻌ ﹾﻘ ﹶﻞ ﻭَﻧَ ﺤْﻮَﻫُﻤَﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺰﱢﻳَﺎ َﺩ ﹶﺓ ﻭَﺍﻟﻨﱡ ﹾﻘﺼَﺎ ﹶﻥ َﺑ ﹾﻞ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﹶﺃ ﹾﻛﹶﺜ ﹺﺮ ﹶﺃ ْ ﺻﹶﻠﹰﺔ ﺖ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﺣَﺎ ِ ﻉ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻣَﻌَﻬَﺎ ﺇﺫﹶﺍ ﻛﹶﺎَﻧ ْ ﺠﺐُ ُﻭﻗﹸﻮ ُ ﺡ .ﹶﻓَﻨﻘﹸﻮ ﹸﻝ ﹶﺃﻭﱠﻟﹰﺎ ﺍﻟﹾﺈﹺﺭَﺍﺩَﺓﹸ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣﺔﹸ ِﻫ َﻲ ﺍﻟﱠﺘِﻲ َﻳ ﹺ ﻛﹶﺎﻟﹾﺄﹶﻟﹾﻮَﺍﻥِ ﻭَﺍﻟ ﱡﻄﻌُﻮ ﹺﻡ ﻭَﺍ ﹾﻟﹶﺄ ْﺭﻭَﺍ ﹺ ﺽ ﺐ ُﻭﺟُﻮ ُﺩ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ِﻟ ﹶﻜﻤَﺎ ﹺﻝ ُﻭﺟُﻮ ِﺩ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘﻀِﻲ ﺍﻟﺴﱠﺎِﻟ ﹺﻢ َﻋ ْﻦ ﺍ ﹾﻟ ُﻤﻌَﺎ ﹺﺭ ﹺ ﺕ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ﹸﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣﺔﹸ َﻣ َﻊ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﺍﻟﺘﱠﺎﻣﱠ ِﺔ َﻭ َﺟ َ ﹶﻓﹺﺈﻧﱠﻪُ َﻣﺘَﻰ ﻭُ ﹺﺟ َﺪ ْ ﺨ ﹾﻠ ﹺﻖ ِﻟﻤَﺎ َﻳ ﹾﻘ ِﺪﺭُﻭ ﹶﻥ ﺕ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩﺓﹸ ﻭَﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﺍﻟﺘﱠﺎﻣﱠ ﹸﺔ َﻭﹶﻟ ْﻢ َﻳ ﹶﻘ ْﻊ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﺍﹾﻟﹺﺈﺭَﺍ َﺩﺓﹸ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ َﻭﻫُ َﻮ ﺇﺭَﺍﺩَﺍﺕُ ﺍﹾﻟ َ ﺍ ﹾﻟ ُﻤﻘﹶﺎ ﹺﻭ ﹺﻡ َﻭ َﻣﺘَﻰ ﻭُ ﹺﺟ َﺪ ْ ﻒ َﺗﻔﹶﺎ ُﻭﺗًﺎ ﻛﹶﺜِﲑًﺍ ؛ ﹶﻟ ِﻜ ْﻦ َﺣْﻴﺚﹸ ﹶﻟ ْﻢ َﻳ ﹶﻘ ْﻊ ﺖ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹺﺈﺭَﺍﺩَﺍﺕُ ُﻣَﺘﻔﹶﺎ ﹺﻭَﺗ ﹰﺔ ﻓِﻲ ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ َﻭ ﺍﻟﻀﱠ ْﻌ ِ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ﹾﻓﻌَﺎ ﹺﻝ َﻭﹶﻟ ْﻢ َﻳ ﹾﻔ َﻌﻠﹸﻮ ُﻩ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ ﻉ؛ ﺖ ﺍﻟﹾﺈﹺﺭَﺍﺩَﺓﹸ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ﺟَﺰْﻣًﺎ ﺗَﺎﻣﺎ َ .ﻭ َﻫ ِﺬ ِﻩ " ﺍﻟﹾ َﻤﺴْﹶﺄﹶﻟﺔﹸ " ﺇﻧﱠﻤَﺎ ﹶﻛﺜﹸ َﺮ ﻓِﻴﻬَﺎ ﺍﻟﻨﱢﺰَﺍ ُ ﺴ ْ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ﺍﻟﹾﻤُﺮَﺍﺩُ َﻣ َﻊ ُﻭﺟُﻮ ِﺩ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﺍﻟﺘﱠﺎﻣﱠ ِﺔ ﹶﻓﹶﻠ ْﻴ َ ﻚ ﻓِﻲ ﺍ ﹾﻟ َﻌ ْﺰ ﹺﻡ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ِﻟﹶﺄﻧﱠﻬُ ْﻢ ﻗﹶﺪﱠﺭُﻭﺍ ﺇﺭَﺍ َﺩ ﹰﺓ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ِﻟ ﹾﻠ ِﻔ ْﻌ ﹺﻞ ﻟﹶﺎ َﻳﻘﹾَﺘ ﹺﺮﻥﹸ ﺑﹺﻬَﺎ ﺷَﻲْﺀٌ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻭَﻫَﺬﹶﺍ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َ .ﻭﹺﺇﻧﱠﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ ﹶﺫِﻟ َ َﻳ ﹾﻔ َﻌ ﹶﻞ ﹶﻓ ﹶﻘ ْﺪ َﻳ ْﻌ ﹺﺰﻡُ َﻋﻠﹶﻰ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻓِﻲ ﺍﻟﹾﻤُﺴَْﺘﻘﹾَﺒ ﹺﻞ َﻣ ْﻦ ﻟﹶﺎ َﻳ ﹾﻔَﻌﻞﹸ ِﻣ ْﻨﻪُ ﺷَﻴْﺌﹰﺎ ﻓِﻲ ﺍﹾﻟ ﺤَﺎ ﹺﻝ ﻭَﺍ ﹾﻟ َﻌ ْﺰ ُﻡ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﻓِﻲ ﺍﻟﹾﻤُﺴَْﺘﻘﹾَﺒ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻜﻔِﻲ ﺙ َﺗﻤَﺎ ﹺﻡ ﺍﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﻟﹾﻤُﺴَْﺘﻠﹾ ﹺﺰ َﻣ ِﺔ ِﻟ ﹾﻠ ِﻔ ْﻌ ﹺﻞ َﻭ َﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩﺓﹸ ﺍ ﹾﻟ ﺠَﺎ ﹺﺯ َﻣﺔﹸ َ .ﻭ " ﻓِﻲ ُﻭﺟُﻮ ِﺩ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ َﺑ ﹾﻞ ﻟﹶﺎ ُﺑﺪﱠ ِﻋ ْﻨ َﺪ ُﻭﺟُﻮ ِﺩ ِﻩ ِﻣ ْﻦ ُﺣﺪُﻭ ِ ﺏ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺍﻟﺘﱠﺎﻡﱢ ﻉ ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺍﻟﺘﱠﺎﻡﱢ :ﹶﻟﻪُ ﹶﺛﻮَﺍ ُ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ﹸﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣﺔﹸ " ﺇﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﻣَﻌَﻬَﺎ ﺍ ﹾﻟﹺﺈْﻧﺴَﺎ ﹸﻥ ﻣَﺎ َﻳ ﹾﻘ ِﺪﺭُ َﻋﹶﻠ ْﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﻟﺸﱠ ْﺮ ﹺ ﺤﻞﱢ ﻗﹸﺪْ َﺭِﺗ ِﻪ ِﻣﹾﺜ ﹶﻞ ﺐ َﻋﻠﹶﻰ ﻣَﺎ ﻫُ َﻮ َﺧﺎﺭﹺﺝٌ َﻋ ْﻦ َﻣ َ ﺏ َﻭُﻳﻌَﺎﹶﻗ َ ﺏ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺍﻟﺘﱠﺎﻡﱢ ﺍﻟﱠﺬِﻱ ﹶﻓ َﻌ ﹶﻞ َﺟﻤِﻴ َﻊ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﺍ ﹾﻟ ُﻤﺮَﺍ ِﺩ َﺣﺘﱠﻰ ُﻳﺜﹶﺎ َ َﻭ ِﻋﻘﹶﺎ ُ ﺿﻠﹶﺎﹶﻟ ٍﺔ ﻭَﺍﻟﺴﱠﺎﻥﱢ ﲔ ﻭﺍﳌﺘﻌﺎﻭﻧﲔ َﻋﻠﹶﻰ ﹶﺃ ﹾﻓﻌَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ ﻭَﻣِﻨْﻬَﺎ ﻣَﺎ َﻳَﺘ َﻮﻟﱠﺪُ َﻋ ْﻦ ِﻓ ْﻌ ﹺﻞ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ ﻛﹶﺎﻟﺪﱠﺍﻋِﻲ ﺇﻟﹶﻰ ﻫُ ًﺪﻯ ﹶﺃ ْﻭ ﺇﻟﹶﻰ َ ﺍﻟﹾﻤُﺸَْﺘ ﹺﺮ ِﻛ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ } :ﻣ ْﻦ َﺩﻋَﺎ ﺇﻟﹶﻰ ُﻫﺪًﻯ ﻛﹶﺎ ﹶﻥ ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﺴَﻨ ﹰﺔ َﻭﺳُﻨﱠ ﹰﺔ َﺳﻴﱢﹶﺌ ﹰﺔ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ ﺳُﻨﱠ ﹰﺔ َﺣ َ ﺿﻠﹶﺎﹶﻟ ٍﺔ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟ ﹺﻮ ْﺯ ﹺﺭ ِﻣ ﹾﺜﻞﹸ ﺺ ِﻣ ْﻦ ﹸﺃﺟُﻮ ﹺﺭ ِﻫ ْﻢ ﺷَﻲْﺀٌ َﻭ َﻣ ْﻦ َﺩﻋَﺎ ﺇﻟﹶﻰ َ ﹶﻟﻪُ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ ِﻣ ﹾﺜﻞﹸ ﹸﺃﺟُﻮ ﹺﺭ َﻣ ْﻦ َﺗﹺﺒ َﻌﻪُ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ ﺴَﻨ ﹰﺔ ﺤ ْﻴ ﹺﻦ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ } :ﻣ ْﻦ َﺳﻦﱠ ﺳُﻨﱠ ﹰﺔ َﺣ َ ﺖ َﻋ ْﻨﻪُ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﺺ ِﻣ ْﻦ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ِﻫ ْﻢ ﺷَﻲْﺀٌ { َﻭﹶﺛَﺒ َ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ َﻣ ْﻦ َﺗﹺﺒ َﻌﻪُ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ ﺺ ِﻣ ْﻦ ﹸﺃﺟُﻮ ﹺﺭ ِﻫ ْﻢ ﺷَﻲْﺀٌ { .ﻓﹶﺎﻟﺪﱠﺍﻋِﻲ ﺇﻟﹶﻰ ﺍ ﹾﻟ ُﻬﺪَﻯ َﻭﹺﺇﻟﹶﻰ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﺃﹶﺟْﺮُﻫَﺎ َﻭﹶﺃ ْﺟﺮُ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ ﺑﹺﻬَﺎ ﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ ﻉ ﺐ ﻭَﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ِﻟﻤَﺎ َﺩﻋَﺎ ﺇﹶﻟ ْﻴ ِﻪ ؛ ﹶﻟ ِﻜﻦﱠ ﻗﹸ ْﺪ َﺭَﺗﻪُ ﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ َﻭﻗﹸﺪْ َﺭ ﹶﺓ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺑﹺﺎﻟِﺎﺗﱢﺒَﺎ ﹺ ﺍﻟﻀﱠﻠﹶﺎﹶﻟ ِﺔ ﻫُ َﻮ ﻃﹶﺎﻟِﺐٌ ﻣُﺮﹺﻳﺪٌ ﻛﹶﺎ ِﻣﻞﹸ ﺍﻟﻄﱠﹶﻠ ﹺ ﻚ ﹺﺑﹶﺄﻧﱠﻬُ ْﻢ ﻟﹶﺎ ُﻳﺼِﻴُﺒ ُﻬ ْﻢ ﹶﻇ َﻤﹲﺄ َﻭﻟﹶﺎ ﻭَﺍﻟﹾﻘﹶﺒُﻮ ﹺﻝ ؛ ﻭَﻟِﻬَﺬﹶﺍ ﹶﻗ َﺮ ﹶﻥ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﻓِﻲ ِﻛﺘَﺎﹺﺑ ِﻪ َﺑ ْﻴ َﻦ ﺍ ﹾﻟﹶﺄ ﹾﻓﻌَﺎ ﹺﻝ ﺍ ﹾﻟ ُﻤﺒَﺎ ِﺷ َﺮ ِﺓ ﻭَﺍﻟﹾﻤَُﺘ َﻮﻟﱢ َﺪ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ } :ﹶﺫِﻟ َ ﺐ ﹶﻟ ُﻬ ْﻢ ﹺﺑ ِﻪ َﻋ َﻤ ﹲﻞ ﺻَﺎﻟِﺢٌ ﻆ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ َﺭ َﻭﻟﹶﺎ َﻳﻨَﺎﻟﹸﻮ ﹶﻥ ِﻣ ْﻦ َﻋ ُﺪﻭﱟ ﻧَﻴْﻠﹰﺎ ﺇﻟﱠﺎ ﻛﹸِﺘ َ ﺼ ﹲﺔ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ َﻭﻟﹶﺎ َﻳ ﹶﻄﺌﹸﻮ ﹶﻥ َﻣ ْﻮ ِﻃﺌﹰﺎ َﻳﻐِﻴ ﹸ ﺨ َﻤ َ ﺐ َﻭﻟﹶﺎ َﻣ ْ ﺼ ٌ َﻧ َ ﺠ ﹺﺰَﻳﻬُﻢُ ﺍﻟﻠﱠ ُﻪ ﺐ ﹶﻟ ُﻬ ْﻢ ِﻟَﻴ ْ ﲑ ﹰﺓ َﻭﻟﹶﺎ َﻳ ﹾﻘ ﹶﻄﻌُﻮ ﹶﻥ ﻭَﺍ ِﺩﻳًﺎ ﺇﻟﱠﺎ ﻛﹸِﺘ َ ﲑ ﹰﺓ َﻭﻟﹶﺎ ﹶﻛﹺﺒ َ ﺻ ِﻐ َ ﲔ { } َﻭﻟﹶﺎ ُﻳ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ َﻧ ﹶﻔ ﹶﻘ ﹰﺔ َ ﺴﹺﻨ َ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ ُﻳﻀِﻴ ُﻊ ﹶﺃ ْﺟ َﺮ ﺍﻟﹾﻤُ ﺤْ ِ ﺤﺪُﺙﹸ َﻋ ْﻦ ﹶﺃ ﹾﻓﻌَﺎِﻟ ﹺﻬ ْﻢ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻗﹸﺪْ َﺭِﺗ ﹺﻬﻢْ ﺍﻟﹾﻤُﻨْ ﹶﻔ ﹺﺮ َﺩ ِﺓ َ :ﻭﻫُ َﻮ ﻣَﺎ ُﻳﺼِﻴُﺒ ُﻬ ْﻢ ﺴ َﻦ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { .ﹶﻓ ﹶﺬ ﹶﻛ َﺮ ﻓِﻲ ﺍﻟﹾﺂَﻳ ِﺔ ﺍ ﹾﻟﺄﹸﻭﻟﹶﻰ ﻣَﺎ َﻳ ْ ﹶﺃ ْﺣ َ ﺐ ﹶﻟ ُﻬ ْﻢ ﹺﺑ ِﻪ َﻋ َﻤ ﹲﻞ ﻆ َﻭ َﻣﺎ َﻳﻨَﺎﻟﹸﻮَﻧﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ ُﺪﻭﱢ َ .ﻭﻗﹶﺎ ﹶﻝ } :ﻛﹸِﺘ َ ﺤﺼُﻞﹸ ِﻟ ﹾﻠ ﹸﻜﻔﱠﺎ ﹺﺭ ﹺﺑ ﹺﻬ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟ َﻐ ْﻴ ِ ﺐ َﻭﻣَﺎ َﻳ ْ ﻉ ﻭَﺍﻟﺘﱠَﻌ ﹺ ﺶ ﻭَﺍﹾﻟ ﺠُﻮ ﹺ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ ﹶﻄ ﹺ ﺼ ﹴﻞ َﻋ ْﻨ ُﻬ ْﻢ ﻳُ ﹾﻜَﺘﺐُ ﹶﻟ ُﻬ ْﻢ ﺑﹺﻬَﺎ َﻋ َﻤ ﹲﻞ ﺻَﺎﻟِ ﺢٌ ﺤﺪُﺙﹸ َﻭَﺗَﺘ َﻮﻟﱠﺪُ ِﻣ ْﻦ ِﻓ ْﻌِﻠ ﹺﻬ ْﻢ َﻭِﻓ ْﻌ ﹴﻞ ﺁ َﺧ َﺮ ﻣُﻨْﹶﻔ ِ ﺻَﺎﻟِ ﺢٌ { ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹶﺃﻥﱠ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹸﺄﻣُﻮ َﺭ ﺍﻟﱠﺘِﻲ َﺗ ْ ﺴ ﹺﻬﻢْ َ :ﻭ ِﻫ َﻲ ﺍ ﹾﻟﹺﺈ ْﻧﻔﹶﺎ ﻕُ َﻭﹶﻗ ﹾﻄﻊُ ﺍ ﹾﻟ َﻤﺴَﺎﹶﻓ ِﺔ ﻓﹶﻠِﻬَﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﻓِﻴﻬَﺎ : ﺲ ﹶﺃ ْﻋﻤَﺎِﻟ ﹺﻬ ْﻢ ﺍ ﹾﻟ ُﻤﺒَﺎ ِﺷ َﺮ ِﺓ ﺍﻟﱠﺘِﻲ ﺑَﺎﺷَﺮُﻭﻫَﺎ ﹺﺑﹶﺄﻧْﻔﹸ ِ َﻭ ﹶﺫ ﹶﻛ َﺮ ﻓِﻲ ﺍﻟﹾﺂَﻳ ِﺔ ﺍﻟﺜﱠﺎﹺﻧَﻴ ِﺔ َﻧ ﹾﻔ َ ﺿ َﻌ ْﻴ ﹺﻦ َﺟﺎ ﹺﺯ َﻣ ﹲﺔ َﻋﻠﹶﻰ َﻣ ﹾﻄﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ ﺍﻟﱠﺬِﻱ ﻫُ َﻮ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﺐ ﹶﻟ ُﻬ ْﻢ { ﹶﻓﹺﺈﻥﱠ َﻫ ِﺬ ِﻩ ﻧَﻔﹾﺴَﻬَﺎ َﻋ َﻤ ﹲﻞ ﺻَﺎﻟِ ﺢٌ َﻭﹺﺇﺭَﺍ َﺩﺗُﻬُ ْﻢ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْﻮ ِ } ﺇﻟﱠﺎ ﻛﹸِﺘ َ ﺙ َﻣ َﻊ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ ﺍﻟﱠﺘِﻲ ﺗُ ِﻌﲔُ ﻓِﻴﻬَﺎ ﻗﹸ ْﺪ َﺭَﺗﻬُ ْﻢ ﺍﻟﺪﱢﻳ ُﻦ ﹸﻛﱡﻠ ُﻪ ِﻟﻠﱠ ِﻪ َﻭﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﹶﻛِﻠ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ِﻫ َﻲ ﺍﻟﹾﻌُﻠﹾﻴَﺎ ﹶﻓﻤَﺎ َﺣ َﺪ ﹶ ﺖ ﺇﺭَﺍ َﺩﺗُﻪُ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ﻛﹶﺎ ِﻣﹶﻠ ﹰﺔ ﻓِﻲ ﻚ " ﺍﻟﺪﱠﺍﻋِﻲ ﺇﻟﹶﻰ ﺍﹾﻟ ُﻬﺪَﻯ ﻭَﺍﻟﻀﱠﻠﹶﺎﹶﻟ ِﺔ " ﹶﻟﻤﱠﺎ ﻛﹶﺎَﻧ ْ َﺑ ْﻌﺾُ ﺍ ﹾﻟﹺﺈﻋَﺎَﻧ ِﺔ ِﻫ َﻲ ﹶﻟ ُﻬ ْﻢ َﻋ َﻤ ﹲﻞ ﺻَﺎﻟِ ﺢٌ َ .ﻭ ﹶﻛ ﹶﺬِﻟ َ ﻚ ﹺﺑﻤَﺎ َﻳ ﹾﻘ ِﺪﺭُ َﻋﹶﻠ ْﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ ﺍ ﹾﻟﻌَﺎِﻣ ﹺﻞ ﺍ ﹾﻟﻜﹶﺎِﻣ ﹺﻞ ﹶﻓﹶﻠﻪُ ِﻣ ْﻦ ﺍﻟﹾ ﺠَﺰَﺍﺀِ ِﻣ ﹾﺜﻞﹸ ﺿﻠﹶﺎِﻟ ﹺﻬ ْﻢ َﻭﹶﺃﺗَﻰ ِﻣ ْﻦ ﺍﹾﻟﹺﺈﻋَﺎَﻧ ِﺔ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﻉ َﻭ َ ُﻫﺪَﻯ ﺍﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ ﺴَﻨ ﹰﺔ َﻭﺳُﻨﱠ ﹰﺔ ﻚ ﺍﻟﺴﱠﺎ ﱡﻥ ﺳُﻨﱠ ﹰﺔ َﺣ َ ﲔ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﻀﻞﱢ ِﻣ ﹾﺜ ﹶﻞ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ﺍﻟﻀﱠﺎﻟﱢ َ َﺟﺰَﺍ ِﺀ ﹸﻛﻞﱢ َﻣ ْﻦ ﺍﺗﱠَﺒ َﻌﻪُ ِ :ﻟ ﹾﻠﻬَﺎﺩِﻱ ِﻣ ﹾﺜ ﹶﻞ ﹸﺃﺟُﻮ ﹺﺭ ﺍﻟﹾﻤُﻬْﺘَﺪِﻳﻦَ َﻭِﻟﻠﹾﻤُ ِ ﺐ ﻗﹸﺪْ َﺭِﺗ ِﻪ َ .ﻭ ِﻣ ْﻦ ﺴ ﹺ ﺤَ ﻚ َﻭِﻓ ْﻌﻠﹸﻪُ ﹺﺑ َ ﺤﺮﱢﻱ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺴﱠﺎﻥﱠ ﻛﹶﺎ ِﻣﻞﹸ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ِﻟ ﹸﻜﻞﱢ ﻣَﺎ َﻳ ﹾﻔَﻌﻞﹸ ِﻣ ْﻦ ﹶﺫِﻟ َ َﺳﻴﱢﹶﺌ ﹰﺔ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺴﱡﻨﱠ ﹶﺔ ِﻫ َﻲ ﻣَﺎ ﺭُ ِﺳ َﻢ ﻟِﻠﺘﱠ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ﺗُ ﹾﻘَﺘﻞﹸ ﻧَﻔﹾﺲٌ ﹸﻇ ﹾﻠﻤًﺎ ﺴﻌُﻮ ٍﺩ َﻋ ْﻦ } ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺚ ﺍ ﹾﻟﻤُﺘﱠ ﹶﻔ ﹺﻖ َﻋﹶﻠ ْﻴ ِﻪ َﻋ ْﻦ ﺍ ْﺑ ﹺﻦ َﻣ ْ ﺤﺪِﻳ ِ ﻫَﺬﹶﺍ ﹶﻗ ْﻮﻟﹸﻪُ ﻓِﻲ ﺍ ﹾﻟ َ ﺐ ﺍ ﹾﻟﻘﹶﺎِﺗ ﹺﻞ ﹶﻛﻤَﺎ ﺐ ِﻣ ﹾﺜ ﹶﻞ َﻧﺼِﻴ ﹺ ﺇﻟﱠﺎ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﺍ ْﺑ ﹺﻦ ﺁ َﺩ َﻡ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ ﻛِﻔﹾﻞﹲ ِﻣ ْﻦ ﺩَﻣِﻬَﺎ ؛ { ِﻟﹶﺄﻧﱠﻪُ ﹶﺃﻭﱠﻝﹸ َﻣ ْﻦ َﺳﻦﱠ ﺍ ﹾﻟ ﹶﻘ ْﺘ ﹶﻞ " ﻓﹶﺎ ﹾﻟ ِﻜ ﹾﻔ ﹸﻞ ﺍﻟﻨﱠﺼِﻴ ُ
ﺲ َﻣ ْﻌﺼُﻮ َﻣ ٍﺔ ﹶﻓﺼَﺎ َﺭ َﺷﺮﹺﻳﻜﹰﺎ ﺲ ﹶﻗ ْﺘ ﹺﻞ ﺍ ﹾﻟ َﻤ ْﻌﺼُﻮ ﹺﻡ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻣَﺎﻧﹺﻊٌ َﻳ ْﻤَﻨﻌُﻪُ ِﻣ ْﻦ ﹶﻗ ْﺘ ﹺﻞ َﻧ ﹾﻔ ﹴ ﺚ ﺍﻟﹾﺂ َﺧﺮُ َﻭﻫُ َﻮ ﹶﻛﻤَﺎ ﺍﺳْﺘَﺒَﺎﺡَ ﹺﺟْﻨ َ ﺤﺪِﻳ ﹸ ﹶﻓﺴﱠ َﺮﻩُ ﺍﹾﻟ َ ﺲ ﹶﺃ ْﻭ ﹶﻓﺴَﺎ ٍﺩ ﻓِﻲ ﻚ ﹶﻛَﺘْﺒﻨَﺎ َﻋﻠﹶﻰ َﺑﻨﹺﻲ ﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧ ﹾﻔﺴًﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴ ﺲ َﻭ ِﻣ ْﻨﻪُ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ِﻣ ْﻦ ﹶﺃ ْﺟ ﹺﻞ ﹶﺫِﻟ َ ﻓِﻲ ﹶﻗ ْﺘ ﹺﻞ ﹸﻛﻞﱢ َﻧ ﹾﻔ ﹴ ﺏ َﺭﺳُﻮﻟﹰﺎ ُﻣ َﻌﻴﱠﻨًﺎ ﺸﹺﺒﻪُ ﻫَﺬﹶﺍ ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ﹶﻛﺬﱠ َ ﺱ َﺟﻤِﻴﻌًﺎ { َ .ﻭﻳُ ْ ﺱ َﺟﻤِﻴﻌًﺎ َﻭ َﻣ ْﻦ ﹶﺃ ْﺣﻴَﺎﻫَﺎ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﺃﹶﺣْﻴَﺎ ﺍﻟﻨﱠﺎ َ ﺽ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﹶﻗَﺘ ﹶﻞ ﺍﻟﻨﱠﺎ َ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﻚ. ﺤﻮُ ﹶﺫِﻟ َ ﲔ { َﻭَﻧ ْ ﺖ ﻋَﺎﺩٌ ﺍﻟﹾﻤُﺮْ َﺳِﻠ َ ﲔ { } ﹶﻛﺬﱠَﺑ ْ ﺡ ﺍ ﹾﻟﻤُﺮْ َﺳِﻠ َ ﺖ ﹶﻗ ْﻮﻡُ ﻧُﻮ ﹴ ﺲ ﺍﻟﺮﱡﺳُ ﹺﻞ ﹶﻛﻤَﺎ ﻗِﻴ ﹶﻞ ﻓِﻴ ِﻪ } :ﹶﻛﺬﱠَﺑ ْ ﺐ ﹺﺟْﻨ ﹺ ﻛﹶﺎ ﹶﻥ ﹶﻛَﺘ ﹾﻜﺬِﻳ ﹺ ﲔ ِﻣ ْﻦ ﺤ ِﻤ ﹾﻞ َﺧﻄﹶﺎﻳَﺎﻛﹸ ْﻢ َﻭﻣَﺎ ُﻫ ْﻢ ﹺﺑ ﺤَﺎ ِﻣِﻠ َ ﺏ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﱠﺬِﻳﻦَ ﹶﻛ ﹶﻔﺮُﻭﺍ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺍﺗﱠﺒﹺﻌُﻮﺍ َﺳﺒﹺﻴﹶﻠﻨَﺎ َﻭ ﹾﻟَﻨ ْ َﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ ﺴﹶﺄﻟﹸﻦﱠ َﻳ ْﻮ َﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ َﻋﻤﱠﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻔَﺘﺮُﻭ ﹶﻥ { َﺧﻄﹶﺎﻳَﺎﻫُ ْﻢ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ ﺇﻧﱠ ُﻬ ْﻢ ﹶﻟﻜﹶﺎ ِﺫﺑُﻮ ﹶﻥ َﻭﹶﻟَﻴ ﺤْ ِﻤﻠﹸﻦﱠ ﹶﺃ ﹾﺛﻘﹶﺎﹶﻟ ُﻬ ْﻢ َﻭﹶﺃ ﹾﺛﻘﹶﺎﻟﹰﺎ َﻣ َﻊ ﹶﺃ ﹾﺛﻘﹶﺎِﻟ ﹺﻬ ْﻢ َﻭﹶﻟﻴُ ْ ﻉ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﹶﺃ ﹾﺛﻘﹶﺎﹶﻟ ُﻬ ْﻢ َﻭ ِﻫ َﻲ ﹶﺃ ْﻭﺯَﺍ ُﺭ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ ﻉ َﺷ ْﻴﺌﹰﺎ َﻭﹶﺃ ْﺧَﺒ َﺮ ﹶﺃﻧﱠ ُﻬ ْﻢ َﻳ ْ ﺤ ِﻤﻠﹸﻮ ﹶﻥ ِﻣ ْﻦ َﺧﻄﹶﺎﻳَﺎ ﺍﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹶﺃﻥﱠ ﹶﺃِﺋﻤﱠ ﹶﺔ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ ﻟﹶﺎ َﻳ ْ ﻚ َﻭﹶﻓ َﻌﻠﹸﻮﺍ َﻣ ﹾﻘﺪُﻭ َﺭ ُﻫ ْﻢ ﹶﻓﺼَﺎ َﺭ ﹶﻟ ُﻬ ْﻢ َﺟﺰَﺍ ُﺀ ﹸﻛﻞﱢ ﻋَﺎ ِﻣ ﹴﻞ ؛ ِﻟﹶﺄﻥﱠ ﺖ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ﹺﺑ ﹶﺬِﻟ َ ﻉ ﺷَﻲْﺀٌ ؛ ِﻟﹶﺄﻥﱠ ﺇﺭَﺍ َﺩَﺗﻬُ ْﻢ ﻛﹶﺎَﻧ ْ ﺺ ِﻣ ْﻦ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ َﻳ ْﻨﻘﹸ َ ﺚ ﺍ ْﺑ ﹺﻦ ﺤ ْﻴ ﹺﻦ ِﻣ ْﻦ َﺣﺪِﻳ ِ ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﺤﻖﱡ َﻣ َﻊ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍ ﹾﻟﺠَﺎ ﹺﺯ َﻣ ِﺔ َﻭِﻓ ْﻌ ﹺﻞ ﺍ ﹾﻟ َﻤ ﹾﻘﺪُﻭ ﹺﺭ ِﻣ ْﻨﻪُ َ .ﻭﻫُ َﻮ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ ﺴَﺘ َ ﺠﺰَﺍ َﺀ َﻋﹶﻠﻰ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﻳُ ْ ﺍﹾﻟ َ ﲔ{ ﺴﻴﱢ َ ﺐ ﺇﻟﹶﻰ ِﻫ َﺮ ﹾﻗ ﹶﻞ :ﹶﻓﹺﺈ ﹾﻥ َﺗ َﻮﻟﱠﻴْﺖ ﹶﻓﹺﺈﻥﱠ َﻋﹶﻠﻴْﻚ ﺇﹾﺛ َﻢ ﺍﹾﻟﹶﺄﺭﹺﻳ ِ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻛَﺘ َ ﺱ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ :ﹶﺃﻥﱠ } ﺍﻟﻨﱠﹺﺒﻲﱠ َ َﻋﺒﱠﺎ ﹴ ﺻ ﹶﻞ ﻉ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﻗِﻴ ﹶﻞ :ﺇﻥﱠ ﹶﺃ ْ ﲔ َﻭ ُﻫ ْﻢ ﺍﹾﻟﹶﺄ ْﺗﺒَﺎ ُ ﺴﻴﱢ َ ﻉ ﻓِﻲ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ ﹶﺃﻥﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺇﹾﺛ َﻢ ﺍﹾﻟﹶﺄﺭﹺﻳ ِ ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹶﺃﻥﱠ ِﻫ َﺮﹾﻗ ﹶﻞ ﹶﻟﻤﱠﺎ ﻛﹶﺎ ﹶﻥ ﺇﻣَﺎ َﻣ ُﻬ ْﻢ ﺍ ﹾﻟ َﻤْﺘﺒُﻮ َ ﻚ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻧﱠﻪُ ﻆ ﺍﻟﻄﱠﺎ ِﺀ ﺑﹺﺎﻟﺘﱡ ْﺮ ِﻛﻲﱢ ﹶﻓﹺﺈﻥﱠ َﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻜِﻠ َﻤ ﹶﺔ ﺗُ ﹾﻘﹶﻠﺐُ ﺇﻟﹶﻰ ﻣَﺎ ﻫُ َﻮ ﹶﺃ َﻋﻢﱡ ِﻣ ْﻦ ﹶﺫِﻟ َ ﲔ ﻭَﺍ ﹾﻟﹶﺄ ﹶﻛ َﺮ ِﺓ ﹶﻛﹶﻠ ﹾﻔ ِ َﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻜِﻠ َﻤ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻔﻠﱠﺎ ِﺣ َ ﺺ ِﻣ ْﻦ ﺁﺛﹶﺎ ِﻣ ﹺﻬ ْﻢ ﺷَﻲْﺀٌ ﹶﻛﻤَﺎ َﺩﻝﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺳَﺎِﺋﺮُ ﻉ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ] ِﻣ ﹾﺜﻞﹸ [ ﺁﺛﹶﺎ ِﻣ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ ﺇﺫﹶﺍ َﺗ َﻮﻟﱠﻰ َﻋ ْﻦ ﹶﺃْﺗﺒَﺎ ﹺ ﺏ ﻭَﺍﻟﺴﱡﻨﱠ ِﺔ َ .ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﺇﹶﻟﻬُﻜﹸ ْﻢ ﺇﻟﹶﻪٌ ﻭَﺍﺣِﺪٌ ﻓﹶﺎﻟﱠﺬِﻳﻦَ ﻟﹶﺎ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺑﹺﺎﻟﹾﺂ ِﺧ َﺮ ِﺓ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ ﻣُْﻨ ِﻜ َﺮ ﹲﺓ َﻭ ُﻫ ْﻢ ﺹ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ُﻧﺼُﻮ ﹺ ﺤﺐﱡ ﺍﻟﹾﻤُﺴْﺘَﻜﹾﺒﹺﺮﹺﻳﻦَ { } ﻭَﺇﹺﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﻣَﺎﺫﹶﺍ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺴﺮﱡﻭ ﹶﻥ َﻭﻣَﺎ ُﻳ ْﻌِﻠﻨُﻮ ﹶﻥ ﺇﻧﱠ ُﻪ ﻟﹶﺎ ُﻳ ِ ﺴَﺘ ﹾﻜﹺﺒﺮُﻭ ﹶﻥ { } ﻟﹶﺎ َﺟ َﺮ َﻡ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻌﹶﻠﻢُ ﻣَﺎ ُﻳ ِ ُﻣ ْ ﲔ { } ِﻟَﻴ ﺤْ ِﻤﻠﹸﻮﺍ ﹶﺃ ْﻭﺯَﺍ َﺭ ُﻫ ْﻢ ﻛﹶﺎ ِﻣﹶﻠ ﹰﺔ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭ ِﻣ ْﻦ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ﺍﻟﱠﺬِﻳ َﻦ ﻳُﻀِﻠﱡﻮَﻧ ُﻬ ْﻢ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﻋ ﹾﻠ ﹴﻢ { .ﹶﻓ ﹶﻘ ْﻮﻟﹸﻪُ َﺭﺑﱡ ﹸﻜ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﺳَﺎ ِﻃﲑُ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ ﺻﹶﻠ ﹲﺔ ِﻣ ْﻦ ﹺﺟ َﻬ ِﺔ ﺍﻟﹾﺂ ِﻣ ﹺﺮ َﻭ ِﻣ ْﻦ ﹺﺟ َﻬ ِﺔ ﻉ َﻭ ِﻫ َﻲ ﺣَﺎ ِ ﻀﻠﹶﺎ ﹺﻝ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ ﺻﹶﻠﺔﹸ ِﻟ َ ﻀﻠﱡﻮَﻧ ُﻬ ْﻢ { ِﻫ َﻲ ﺍﹾﻟﹶﺄ ْﻭﺯَﺍ ُﺭ ﺍﹾﻟ ﺤَﺎ ِ َ } :ﻭ ِﻣ ْﻦ ﹶﺃ ْﻭﺯَﺍ ﹺﺭ ﺍﻟﱠﺬِﻳﻦَ ُﻳ ِ ﻚ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ ؛ ﻓﹶﻠِﻬَﺬﹶﺍ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ َﺑ ْﻌﻀُﻪُ َﻭ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ َﺑ ْﻌﻀُﻪُ ﺇﻟﱠﺎ ﺸَﺘ ﹺﺮ ﹶﻛﺘَﺎ ِﻥ ﻓِﻲ ُﺣﺼُﻮ ﹺﻝ ﹶﺫِﻟ َ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﺍﻟﹾﻤُﻤَْﺘِﺜ ﹺﻞ ﻓﹶﺎ ﹾﻟ ﹸﻘ ْﺪ َﺭﺗَﺎ ِﻥ ُﻣ ْ ﺹ ِﻣﹾﺜ ﹸﻞ ﹶﻗ ْﻮِﻟ ِﻪ َ } :ﻣ ْﻦ َﺩﻋَﺎ ﺇﻟﹶﻰ ﺖ َﻋﹶﻠ ْﻴ ِﻪ ﺳَﺎِﺋﺮُ ﺍﻟﻨﱡﺼُﻮ ﹺ ﻀ ْﻴ ﹺﻦ ﻫُ َﻮ ِﻣ ﹾﺜﻞﹸ ﹺﻭ ْﺯ ﹺﺭ ﻋَﺎ ِﻣ ﹴﻞ ﻛﹶﺎِﻣ ﹴﻞ ﹶﻛﻤَﺎ َﺩﻟﱠ ْ ﺾ ِﻣ ْﻦ َﻫ ﹶﺬ ْﻳ ﹺﻦ ﺍ ﹾﻟَﺒ ْﻌ َ ﹶﺃﻥﱠ ﹸﻛﻞﱠ َﺑ ْﻌ ﹴ ﺏ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﻗﹶﺎ ﹶﻝ ﺍ ْﺩ ُﺧﻠﹸﻮﺍ ﻓِﻲ ﺃﹸ َﻣ ﹴﻢ ﺍﻟﻀﱠﻠﹶﺎﹶﻟ ِﺔ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ﹺﻭ ْﺯ ُﺭﻫَﺎ َﻭ ﹺﻭ ْﺯﺭُ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ ﺑﹺﻬَﺎ ﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ { َ .ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ ﺖ ﺖ ﺃﹸﺧْﺘَﻬَﺎ َﺣﺘﱠﻰ ﺇﺫﹶﺍ ﺍﺩﱠﺍﺭَﻛﹸﻮﺍ ﻓِﻴﻬَﺎ َﺟﻤِﻴﻌًﺎ ﻗﹶﺎﹶﻟ ْ ﺖ ﺃﹸﻣﱠﺔﹲ ﹶﻟ َﻌَﻨ ْ ﺲ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﹸﻛﻠﱠﻤَﺎ َﺩ َﺧﹶﻠ ْ ﺠﻦﱢ ﻭَﺍ ﹾﻟﹺﺈْﻧ ﹺ ﺖ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍ ﹾﻟ ﹺ ﹶﻗ ْﺪ َﺧﹶﻠ ْ ﺿ ْﻌﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻗﹶﺎ ﹶﻝ ِﻟ ﹸﻜﻞﱟ ﺿِﻌْﻒٌ َﻭﹶﻟ ِﻜ ْﻦ ﻟﹶﺎ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ { .ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﺿﻠﱡﻮﻧَﺎ ﻓﹶﺂِﺗ ﹺﻬ ْﻢ َﻋﺬﹶﺍﺑًﺎ ِ ﹸﺃ ْﺧﺮَﺍ ُﻫ ْﻢ ِﻟﺄﹸﻭﻟﹶﺎﻫُ ْﻢ ﺭَﺑﱠﻨَﺎ َﻫ ُﺆﻟﹶﺎ ِﺀ ﹶﺃ َ ﻚ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﻭَﻗﹶﺎﻟﹸﻮﺍ ﺭَﺑﱠﻨَﺎ ﺇﻧﱠﺎ ﹶﺃ ﹶﻃ ْﻌﻨَﺎ ﺏ ﹶﻛﻤَﺎ ﹶﺃ ْﺧَﺒ َﺮ َﻋ ْﻨ ُﻬ ْﻢ ﹺﺑ ﹶﺬِﻟ َ ﻉ َﺩ َﻋﻮْﺍ َﻋﻠﹶﻰ ﹶﺃِﺋﻤﱠ ِﺔ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ ﺑﹺﺘَﻀْﻌِﻴﻒِ ﺍ ﹾﻟَﻌﺬﹶﺍ ﹺ ﹶﺃﻥﱠ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ َ ﺿ ْﻌ ﹶﻔ ْﻴ ﹺﻦ ِﻣ َﻦ ﺍﻟﹾﻌَﺬﹶﺍﺏﹺ ﻭَﺍ ﹾﻟ َﻌْﻨ ُﻬ ْﻢ ﻟﹶﻌْﻨًﺎ ﻛﹶﺒﹺﲑًﺍ { َ .ﻭﹶﺃ ْﺧَﺒ َﺮ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﹶﺃﻥﱠ ِﻟ ﹸﻜﻞﱢ ﺿﻠﱡﻮﻧَﺎ ﺍﻟﺴﱠﺒﹺﻴﻠﹶﺎ { } ﺭَﺑﱠﻨَﺎ ﺁِﺗ ﹺﻬ ْﻢ ِ ﺳَﺎ َﺩَﺗﻨَﺎ َﻭﻛﹸَﺒﺮَﺍﺀَﻧَﺎ ﹶﻓﹶﺄ َ ﺡ ﻭَﺍﻟﺜﱠﻨَﺎ ِﺀ ِﻟﹶﺄِﺋﻤﱠ ِﺔ ﻀﻌِﻴﻔﹰﺎ ِﻣ ْﻦ ﺍﻟﹾﻌَﺬﹶﺍﺏﹺ َ .ﻭﹶﻟ ِﻜ ْﻦ ﻟﹶﺎ َﻳ ْﻌﹶﻠﻢُ ﺍ ﹾﻟﹶﺄ ْﺗﺒَﺎ ﻉُ ﺍﻟﺘﱠﻀْﻌِﻴﻒَ .ﻭَﻟِﻬَﺬﹶﺍ َﻭﹶﻗ َﻊ َﻋﻈِﻴ ُﻢ ﺍ ﹾﻟ َﻤ ْﺪ ﹺ ﻉ َﺗ ْ ﲔ ﻭَﺍﹾﻟﹶﺄ ْﺗﺒَﺎ ﹺ ِﻣ ْﻦ ﺍﻟﹾﻤُﺘﱠﹺﺒ ِﻌ َ ﺏ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﺇﻟﱠﺎ ﻀ ُﺮﻧﹺﻲ ﺇ ْﺳﻨَﺎ ُﺩ ُﻩ -ﺇﻧﱠ ُﻪ ﻣَﺎ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹴ ﺤ ُ ﻱ ﻓِﻲ ﹶﺃﹶﺛ ﹴﺮ -ﻟﹶﺎ َﻳ ْ ﺍ ﹾﻟ ُﻬﺪَﻯ َﻭ َﻋﻈِﻴ ُﻢ ﺍﻟﺬﱠﻡﱢ ﻭَﺍﻟﻠﱠ ْﻌَﻨ ِﺔ ِﻟﹶﺄِﺋﻤﱠ ِﺔ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ َﺣﺘﱠﻰ ﺭُ ﹺﻭ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹸﺛﻢﱠ ﺠﻨﱠ ِﺔ ﺇﻟﱠﺎ ﻳُْﺒ َﺪﺃﹸ ﻓِﻴ ِﻪ ﺑﹺﺎﻟﻨﱠﹺﺒﻲﱢ َ ﻚ ﺇﻟﹶﻰ ﹶﻏ ْﻴ ﹺﺮ ِﻩ َﻭﻣَﺎ ِﻣ ْﻦ َﻧﻌِﻴ ﹴﻢ ﻓِﻲ ﺍﹾﻟ َ ﺼَﻌﺪُ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ ﻳُ ْﺒ َﺪﺃﹸ ﻓِﻴ ِﻪ ﺑﺈﺑﻠﻴﺲ ﹸﺛﻢﱠ َﻳ ْ َﻳﻨَْﺘِﻘﻞﹸ ﺇﻟﹶﻰ ﹶﻏ ْﻴ ﹺﺮ ِﻩ { ﹶﻓﹺﺈﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟﹺﺈﻣَﺎ ُﻡ ﺍ ﹾﻟﻤُ ﹾﻄﹶﻠﻖُ ﻓِﻲ ﺍ ﹾﻟ ُﻬﺪَﻯ ِﻟﹶﺄﻭﱠ ﹺﻝ َﺑﻨﹺﻲ ﺁ َﺩ َﻡ ﻭَﺁ ِﺧ ﹺﺮ ِﻫ ْﻢ .ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ } :ﹶﺃﻧَﺎ َﺳﻴﱢﺪُ َﻭﹶﻟ ِﺪ ﺁ َﺩ َﻡ َﻭﻟﹶﺎ ﺏ َﺑْﻴَﻨ ُﻬ ْﻢ ؛ َﻭﻫُ َﻮ ﹶﺃﻭﱠﻝﹸ ﺤﺴَﺎ ﹺ ﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻓِﻲ ﺍﹾﻟ ِ ﺨ َﺮ { َﻭﻫُ َﻮ َﺷﻔِﻴ ُﻊ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ ﺖ ِﻟﻮَﺍﺋِﻲ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭﻟﹶﺎ ﹶﻓ ْ ﺤ َ ﺨ َﺮ ﺁ َﺩ َﻡ َﻭ َﻣ ْﻦ ﺩُﻭَﻧﻪُ َﺗ ْ ﹶﻓ ْ ﻕ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹺﺑ ِﻪ ﹶﻛ َﻤﺎ ﹶﺃ َﺧ ﹶﺬ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﻧﹺﺒﻲﱟ ﹶﺃ ﹾﻥ ﻳُ ْﺆ ِﻣ َﻦ ﺨﻠﹶﺎِﺋ ﹺﻖ ﹶﺃ َﺧ ﹶﺬ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻣِﻴﺜﹶﺎ َ ﻚ ﹶﺃﻥﱠ َﺟﻤِﻴ َﻊ ﺍ ﹾﻟ َ ﺠﻨﱠ ِﺔ َ .ﻭ ﹶﺫِﻟ َ ﺏ ﺍﹾﻟ َ َﻣ ْﻦ َﻳﺴَْﺘﻔﹾِﺘ ﺢُ ﺑَﺎ َ ﺏ َﻭ ِﺣ ﹾﻜ َﻤ ٍﺔ ﲔ ﹶﻟﻤَﺎ ﺁَﺗْﻴﺘُﻜﹸ ْﻢ ِﻣ ْﻦ ِﻛﺘَﺎ ﹴ ﻕ ﹺﺑ َﻤ ْﻦ َﺑ ْﻌ َﺪﻩُ .ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭﹺﺇ ﹾﺫ ﹶﺃ َﺧ ﹶﺬ ﺍﻟﻠﱠ ُﻪ ﻣِﻴﺜﹶﺎ ﻕَ ﺍﻟﻨﱠﹺﺒﻴﱢ َ ﺼﺪﱢ َ ﹺﺑ َﻤ ْﻦ ﹶﻗ ْﺒﹶﻠﻪُ ِﻣ ْﻦ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎﺀِ ؛ َﻭﻳُ َ ﺴ ﹺﻢ ﺍﻟﱠﺘِﻲ ُﻳ ْﺆﺗَﻰ ﺑﹺﻬَﺎ ﺢ ﺍﹾﻟ ﹶﻜﻠﹶﺎ َﻡ ﺑﹺﺎﻟﻠﱠﺎ ﹺﻡ ﺍﻟﹾﻤُ َﻮﻃﱢﹶﺌ ِﺔ ِﻟ ﹾﻠ ﹶﻘ َ ﹸﺛﻢﱠ ﺟَﺎ َﺀ ﹸﻛ ْﻢ ﺭَﺳُﻮﻝﹲ ﻣُﺼَﺪﱢ ﻕٌ ِﻟﻤَﺎ َﻣ َﻌﻜﹸ ْﻢ ﹶﻟﺘُ ْﺆ ِﻣﻨُﻦﱠ ﹺﺑ ِﻪ َﻭﹶﻟَﺘ ْﻨﺼُﺮُﻧﱠﻪُ { ﺍﻟﹾﺂَﻳ ﹶﺔ .ﻓﹶﺎ ﹾﻓَﺘَﺘ َ ﻁ ؛ َﻭﹶﺃ ْﺩ َﺧ ﹶﻞ ﺍﻟﻠﱠﺎ َﻡ َﻋﻠﹶﻰ ﻣَﺎ ﺍﻟﺸﱠ ْﺮ ِﻃﻴﱠ ِﺔ ِﻟﻴَُﺒﻴﱢ َﻦ ﺍ ﹾﻟ ُﻌ ُﻤﻮ َﻡ َﻭَﻳﻜﹸﻮ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ :ﻣَﻬْﻤَﺎ ﺁﺗِﻴ ﹸﻜ ْﻢ ِﻣ ْﻦ ﺴ ﹴﻢ َﻭ َﺷ ْﺮ ٍ ﺇﺫﹶﺍ ﺍ ْﺷَﺘ َﻤ ﹶﻞ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ُﻡ َﻋﻠﹶﻰ ﹶﻗ َ
ﺚ ﺍﻟﻠﱠ ُﻪ َﻧﹺﺒﻴﺎ ﺇﻟﱠﺎ ﺱ :ﻣَﺎ َﺑ َﻌ ﹶ ﺼﺮُﻩُ .ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋﺒﱠﺎ ﹴ ﺼﺪﱢ ﻕُ ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﹺﺑ ِﻪ َﻭَﻧ ْ ﻚ ﺍﻟﻨﱠﹺﺒﻲﱡ ﺍ ﹾﻟﻤُ َ ﺏ َﻭ ِﺣ ﹾﻜ َﻤ ٍﺔ ﹶﻓ َﻌﹶﻠﻴْﻜﹸﻢْ ﺇﺫﹶﺍ ﺟَﺎ َﺀ ﹸﻛ ْﻢ ﹶﺫِﻟ َ ِﻛﺘَﺎ ﹴ ﺚ ﻣُ ﺤَﻤﱠﺪٌ َﻭﻫُ َﻮ َﺣﻲﱞ ﹶﻟﻴُﺆْ ِﻣَﻨﻦﱠ ﹺﺑ ِﻪ َﻭﹶﻟَﻴْﻨﺼُ َﺮﻧﱠﻪُ َ .ﻭﺍﹶﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻗ ْﺪ َﻧﻮﱠ َﻩ ﹺﺑ ِﺬ ﹾﻛ ﹺﺮ ِﻩ َﻭﹶﺃﻋْﹶﻠَﻨﻪُ ﻓِﻲ ﺍ ﹾﻟ َﻤﹶﻠِﺄ ﺍﻟﹾﺄﹶﻋْﻠﹶﻰ ﹶﺃ َﺧ ﹶﺬ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﹾﻤِﻴﺜﹶﺎ ﻕَ ﹶﻟِﺌ ْﻦ ُﺑ ِﻌ ﹶ ﺠ ﹺﺮ ﻗﹶﺎ ﹶﻝ :ﹸﻗﻠﹾﺖ :ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻣﱴ ﹸﻛﻨْﺖ ﺴ َﺮ ﹶﺓ ﺍ ﹾﻟﹶﻔ ْ ﺚ َﻣ ْﻴ َ ﺡ ﻓِﻴ ِﻪ ؛ ﹶﻛﻤَﺎ ﻓِﻲ } َﺣﺪِﻳ ِ ﺦ ﺍﻟﺮﱡﻭ ﹺ ﺴ ِﺪ ﺁ َﺩ َﻡ َﻭَﻧ ﹾﻔ ﹺ ﻣَﺎ َﺑ ْﻴ َﻦ َﺧ ﹾﻠ ﹺﻖ َﺟ َ ﺚ ﻚ ﻓِﻲ َﺣﺪِﻳ ِ ﺴ ِﺪ { َﺭﻭَﺍ ُﻩ ﹶﺃ ْﺣﻤَﺪ َ .ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺠَ ﺡ ﻭَﺍ ﹾﻟ َ َﻧﹺﺒﻴﺎ ؟ َ -ﻭﻓِﻲ ﹺﺭﻭَﺍَﻳ ٍﺔ َ -ﻣﺘَﻰ ﻛﹸﺘِﺒْﺖ َﻧﹺﺒﻴﺎ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭَﺁ َﺩﻡُ َﺑ ْﻴ َﻦ ﺍﻟﺮﱡﻭ ﹺ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ } ﻗﹶﺎ ﹶﻝ :ﺇﻧﱢﻲ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ﺴ ٌﻦ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺍﻟﻌﺮﺑﺎﺽ ْﺑ ﹺﻦ ﺳَﺎ ﹺﺭَﻳ ﹶﺔ ﺍﻟﱠﺬِﻱ َﺭﻭَﺍ ُﻩ ﹶﺃ ْﺣﻤَﺪ َﻭﻫُ َﻮ ﺣَﺪِﻳﺚﹲ َﺣ َ ﻚ ﺍ ﹾﻟ ﺤَﺎ ﹺﻝ ﹶﺃ ْﻣ َﺮ ﺖ َﻭﻓِﻲ ِﺗ ﹾﻠ َ ﻚ ﺍ ﹾﻟ َﻮ ﹾﻗ ِ ﺐ ﺍﻟﻠﱠ ُﻪ َﻭﹶﻗﺪﱠ َﺭ ﻓِﻲ ﹶﺫِﻟ َ ﺚ .ﹶﻓ ﹶﻜَﺘ َ ﺤﺪِﻳ ﹶ ﺠ ِﺪﻝﹲ ﻓِﻲ ﻃِﻴَﻨِﺘ ِﻪ { ﺍﹾﻟ َ ﲔ َ .ﻭﹺﺇﻥﱠ ﺁ َﺩ َﻡ ﹶﻟﻤُﻨْ َ ﹶﻟ ﺨَﺎَﺗﻢُ ﺍﻟﻨﱠﹺﺒﻴﱢ َ ﻚ ﻓِﻲ ﺖ ﹶﺫِﻟ َ ﺡ ﻓِﻴ ِﻪ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ ﺦ ﺍﻟﺮﱡﻭ ﹺ ﺴ ِﺪ ِﻩ َﻭَﻧ ﹾﻔ ﹺ ﺐ َﻭﹶﻗﺪﱠ َﺭ ﺣَﺎ ﹶﻝ ﺍﻟﹾﻤَﻮْﻟﹸﻮﺩِ ِﻣ ْﻦ ﹸﺫﺭﱢﻳﱠ ِﺔ ﺁ َﺩ َﻡ َﺑ ْﻴ َﻦ َﺧ ﹾﻠ ﹺﻖ َﺟ َ ﺇﻣَﺎ ﹺﻡ ﺍﻟ ﱡﺬﺭﱢﻳﱠ ِﺔ ﹶﻛﻤَﺎ ﹶﻛَﺘ َ ﺏ َﻣ ْﻦ ﺁ َﻣ َﻦ ﹺﺑ ِﻪ ﻚ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺛﻮَﺍ ُ ﺐ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﲔ ﻭﺍﻵﺧﺮﻳﻦ ﹸﺃﺛِﻴ َ ﺴﻌُﻮ ٍﺩ .ﹶﻓ َﻤ ْﻦ ﺁ َﻣ َﻦ ﹺﺑ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ ﺚ ﺍ ْﺑ ﹺﻦ َﻣ ْ ﺤ ْﻴ ﹺﻦ ِﻣ ْﻦ َﺣﺪِﻳ ِ ﺍﻟﺼﱠﺤِﻴ َ ﺠﻤِﻴ ﹺﻊ ﺍﻟ ﱡﺬﺭﱢﻳﱠ ِﺔ ﺠ َﻤ ﹺﻞ ؛ َﻋﻠﹶﻰ ﹶﺃﻧﱠ ُﻪ ﺇﻣَﺎﻡٌ ُﻣﻄﹾﻠﹶﻖٌ ِﻟ َ ﺕ ﺇﻟﱠﺎ ﺑﹺﺎ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﺍ ﹾﻟﻤُ ْ ﺏ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ﹾﺄ ِ َﻭﹶﺃﻃﹶﺎ َﻋﻪُ ﻓِﻲ ﺍﻟﺸﱠﺮَﺍِﺋ ﹺﻊ ﺍﻟﹾﻤُ ﹶﻔﺼﱠﹶﻠ ِﺔ ﹶﺃ ْﻋ ﹶﻈ َﻢ ِﻣ ْﻦ ﹶﺛﻮَﺍ ﹺ ﺲ ﻹﺑﻠﻴﺲ ِﻣ ْﻨﻪُ ﺠﻦﱢ ﻭَﺍﹾﻟﹺﺈْﻧ ﹺ ﺿﻠﹶﺎ ﹴﻝ ﻭﻏﻮﺍﻳﺔ ﻓِﻲ ﺍﹾﻟ ﹺ ﲔ ﻭﺍﻵﺧﺮﻳﻦ ؛ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﹸﻛﻞﱠ َ َﻭﹶﺃﻥﱠ ﹶﻟﻪُ ﻧَﺼِﻴﺒًﺎ ِﻣ ْﻦ ﺇﳝَﺎ ِﻥ ﹸﻛﻞﱢ ﻣُ ْﺆ ِﻣ ﹴﻦ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ ﺻﻠﱠﻰ ﺍ ﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ ﺐ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻲ َﺣ ْﻤ َﺰ ﹶﺓ َﻋ ْﻦ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱﱢ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺨ ِﺔ ﺷَُﻌ ْﻴ ﹺ ﺴَ ﺤﻘﱢﻖُ ﺍ ﹾﻟﹶﺄﹶﺛ َﺮ ﺍ ﹾﻟ َﻤ ْﺮ ﹺﻭﻱﱠ َﻭﻳُ َﺆﻳﱢﺪُ ﻣَﺎ ﻓِﻲ ﻧُ ْ ﻧَﺼِﻴﺐٌ ؛ ﻓﹶﻬَﺬﹶﺍ ﻳُ َ ﺲ ﺇﹶﻟﻲﱠ ﲔ -ﻗﹶﺎ ﹶﻝ ُ } :ﺑ ِﻌﺜﹾﺖ ﺩَﺍﻋِﻴًﺎ َﻭﹶﻟْﻴ َ َﻭ َﺳﻠﱠ َﻢ ﻣُﺮْﺳَﻠﹰﺎ -ﺇﻣﱠﺎ ِﻣ ْﻦ َﻣﺮَﺍﺳِﻴ ﹺﻞ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱﱢ َ .ﻭﹺﺇﻣﱠﺎ ِﻣ ْﻦ َﻣﺮَﺍﺳِﻴ ﹺﻞ َﻣ ْﻦ ﹶﻓ ْﻮﹶﻗﻪُ ِﻣ ْﻦ ﺍﻟﺘﱠﺎﹺﺑ ِﻌ َ ﺾ ﺏ ِﻣ ْﻦ َﺑ ْﻌ ﹺ ﺲ ﺇﹶﻟ ْﻴ ِﻪ ِﻣ ْﻦ ﺍﻟﻀﱠﻠﹶﺎﹶﻟ ِﺔ ﺷَﻲْﺀٌ { َ .ﻭ ِﻣﻤﱠﺎ َﻳ ْﺪﺧُﻞﹸ ﻓِﻲ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ ﺲ ﻣُﺰَﻳﱢﻨًﺎ َﻭﻣُ ْﻐ ﹺﻮﻳًﺎ َﻭﹶﻟْﻴ َ ﺚ ﺇ ْﺑﻠِﻴ ُ ِﻣ ْﻦ ﺍﻟﹾﻬﹺﺪَﺍﻳَﺔِ ﺷَﻲْﺀٌ َﻭﺑُ ِﻌ ﹶ ﺢ ﹸﺛﻢﱠ ﻭُ ﹺﺯ ﹶﻥ ﻋُ َﻤﺮُ ﺚ ﺍﻟﱠﺬِﻱ ﻓِﻲ ﺍﻟﺴﱡَﻨ ﹺﻦ ُ } :ﻭ ﹺﺯﻧْﺖ ﺑﹺﺎﹾﻟﺄﹸﻣﱠ ِﺔ ﹶﻓ َﺮ َﺟ ﺤْﺖ ﹸﺛﻢﱠ ﻭُ ﹺﺯ ﹶﻥ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺑﹺﺎﹾﻟﺄﹸﻣﱠ ِﺔ ﹶﻓ َﺮ َﺟ َ ﺤﺪِﻳ ِ ﺍ ﹾﻟ ُﻮﺟُﻮ ِﻩ ﹶﻗ ْﻮﻟﹸﻪُ ﻓِﻲ ﺍﹾﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺭَﺍ ﹺﺟﺤًﺎ ﺑﹺﺎﹾﻟﺄﹸﻣﱠ ِﺔ ﻓﹶﻈﹶﺎﻫِﺮٌ ؛ ِﻟﹶﺄﻥﱠ ﹶﻟﻪُ ِﻣﹾﺜ ﹶﻞ ﹶﺃ ْﺟ ﹺﺮ َﺟ ِﻤﻴ ﹺﻊ ﺢ ﹸﺛﻢﱠ ﺭُِﻓ َﻊ ﺍ ﹾﻟﻤِﻴﺰَﺍﻥﹸ { ﹶﻓﹶﺄﻣﱠﺎ ﹶﻛ ْﻮﻥﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺑﹺﺎ ﹾﻟﺄﹸﻣﱠ ِﺔ ﹶﻓ َﺮ َﺟ َ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ُﻣﻀَﺎﻓﹰﺎ ﺇﻟﹶﻰ ﹶﺃ ْﺟ ﹺﺮ ِﻩ َﻭﹶﺃﻣﱠﺎ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ َﻭﻋُ َﻤ َﺮ ﹶﻓِﻠﹶﺄﻥﱠ ﻟﹶﻬُﻤَﺎ ُﻣﻌَﺎ َﻭَﻧ ﹰﺔ َﻣ َﻊ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ﻓِﻲ ﺇﳝَﺎ ِﻥ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﻛﹸﻠﱢﻬَﺎ ﻭَﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﻛﹶﺎ ﹶﻥ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋﻠﹶﻰ ﺇﳝَﺎ ِﻥ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﻚ ﺳَﺎﹺﺑﻘﹰﺎ ِﻟﻌُ َﻤ ﹺﺮ َﻭﹶﺃ ﹾﻗﻮَﻯ ﺇﺭَﺍ َﺩ ﹰﺓ ِﻣ ْﻨﻪُ ؛ ﹶﻓﹺﺈﻧﱠ ُﻬﻤَﺎ ُﻫﻤَﺎ ﺍﻟﻠﱠﺬﹶﺍ ِﻥ ﻛﹶﺎﻧَﺎ ﻳُﻌَﺎ ﹺﻭﻧَﺎ ِﻥ ﺍﻟﻨﱠﹺﺒﻲﱠ َ ﻓِﻲ ﹶﺫِﻟ َ ﺤﻴَﺎ ُﻩ َﻭَﺑ ْﻌ َﺪ َﻭﻓﹶﺎِﺗ ِﻪ .ﻭَﻟِﻬَﺬﹶﺍ } َﺳﹶﺄ ﹶﻝ ﺃﹶﺑُﻮ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ َﻳ ْﻮ َﻡ ﺃﹸﺣُ ٍﺪ :ﹶﺃﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ُﻣ ﺤَﻤﱠﺪٌ ؟ ﹶﺃﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﻮﹺﻡ ﻓِﻲ َﺩﻗِﻴ ﹺﻖ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ َﻭ َﺟﻠِﻴِﻠﻬَﺎ ؛ ﻓِﻲ َﻣ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻟﹶﺎ ﺗُ ﺠﹺﻴﺒُﻮﻩُ .ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻣﱠﺎ َﻫ ُﺆﻟﹶﺎ ِﺀ ﹶﻓ ﹶﻘ ْﺪ ﺏ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ ﺨﻄﱠﺎ ﹺ ﺍ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﹸﻗ ﺤَﺎﹶﻓ ﹶﺔ ؟ ﹶﺃﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍ ْﺑ ُﻦ ﺍ ﹾﻟ َ ﺴﻪُ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ :ﹶﻛ ﹶﺬﺑْﺖ ﻳَﺎ َﻋ ُﺪﻭﱠ ﺍﻟﻠﱠ ِﻪ ﺇﻥﱠ ﺍﻟﱠﺬِﻱ ﹶﺫ ﹶﻛﺮْﺕ ﹶﻟﹶﺄ ْﺣﻴَﺎ ٌﺀ َﻭﹶﻗ ْﺪ َﺑ ِﻘ َﻲ ﻟﹶﻚ ﻣَﺎ َﻳﺴُﻮﺀُﻙ { ﻚ ﻋُ َﻤﺮُ َﻧ ﹾﻔ َ ﻛﹶﻔﹶﻴْﺘُﻤُﻮﻫُﻢْ .ﹶﻓﹶﻠ ْﻢ َﻳ ْﻤِﻠ ْ ﺴﹶﺄ ﹾﻝ ﺇﻟﱠﺎ َﻋ ْﻦ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺍﻟﺜﱠﻠﹶﺎﹶﺛ ِﺔ ؛ ﺏ .ﻓﹶﺄﹶﺑُﻮ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ َ -ﺭﹾﺃﺱُ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺣِﻴَﻨِﺌ ٍﺬ -ﹶﻟ ْﻢ َﻳ ْ ﺚ ﺍﻟﹾﺒَﺮَﺍﺀِ ْﺑ ﹺﻦ ﻋَﺎ ﹺﺯ ﹴ ﺴِﻠ ٌﻢ َﺣﺪِﻳ ﹸ َﺭﻭَﺍ ُﻩ ﺍ ﹾﻟُﺒ ﺨَﺎ ﹺﺭﻱﱡ َﻭﻣُ ْ ﺖ ﹺﺟﻨَﺎ َﺯﺓﹸ ﻋُ َﻤ َﺮ ﻗﹶﺎ ﹶﻝ :ﻭَﺍﹶﻟﻠﱠﻪِ ﻣَﺎ ﺿ َﻌ ْ ﺐ ﹶﻟﻤﱠﺎ ﻭُ ِ ﺤ ْﻴ ﹺﻦ ﹶﺃﻥﱠ } َﻋِﻠﻲﱠ ْﺑ َﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﲔ .ﹶﻛﻤَﺎ ﹶﺛَﺒ َ ِﻟﹶﺄﻧﱠﻬُ ْﻢ ﻗﹶﺎ َﺩﺓﹸ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﺸﺮَﻙ ﺍﻟﻠﱠ ُﻪ َﻣ َﻊ ﺻَﺎﺣِﺒَﻴْﻚ ؛ ﺤُ ﺴﺠﱠﻰ ﻭَﺍﹶﻟﻠﱠﻪِ ﺇﻧﱢﻲ ﻟﹶﺄﹶﺭْﺟُﻮ ﹶﺃ ﹾﻥ َﻳ ْ ﺽ ﹶﺃ َﺣ ٌﺪ ﹶﺃ َﺣﺐّ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻟﻘﹶﻰ ﺍﻟﻠﱠ َﻪ ﹺﺑ َﻌ َﻤِﻠ ِﻪ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ُﻤ َ َﻋﻠﹶﻰ َﻭ ْﺟ ِﻪ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻳﻘﹸﻮ ﹸﻝ َ :ﺩ َﺧﻠﹾﺖ ﹶﺃﻧَﺎ ﻭَﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ َﻭﻋُ َﻤﺮُ َﻭ َﺧ َﺮﺟْﺖ ﹶﺃﻧَﺎ ﻭَﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﹶﻓﹺﺈﻧﱢﻲ ﻛﹶﺜِﲑًﺍ ﻣَﺎ ﹸﻛﻨْﺖ ﹶﺃ ْﺳ َﻤﻊُ ﺍﻟﻨﱠﹺﺒﻲﱠ َ ﺤﻘﹶﺎِﻗ ﹺﻬﻤَﺎ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶﻬُﻤَﺎ ِﻣ ﹾﺜﻞﹸ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺐ ﺍ ْﺳِﺘ ْ ﲑ ﹲﺓ ﺗَُﺒﻴﱢﻦُ َﺳَﺒ َ ﺹ ﹶﻛِﺜ َ َﻭﻋُ َﻤﺮُ َﻭ ﹶﺫ َﻫﺒْﺖ ﹶﺃﻧَﺎ ﻭَﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ َﻭﻋُ َﻤﺮُ { َﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ َﻫ ِﺬ ِﻩ ﺍﻟﻨﱡﺼُﻮ ﹺ ﻚ ﺩُﻭ ﹶﻥ ﺾ ﹶﺫِﻟ َ ﻑ َﻣ ْﻦ ﹶﺃﻋَﺎ ﹶﻥ َﻋﻠﹶﻰ َﺑ ْﻌ ﹺ ﺨﻠﹶﺎ ِ ﻚ ؛ ﻛﹸﻠﱢ ِﻪ ﹺﺑ ِ َﺟﻤِﻴ ﹺﻊ ﺍﹾﻟﺄﹸﻣﱠ ِﺔ ؛ ِﻟ ُﻮﺟُﻮ ِﺩ ﺍﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ َﻣ َﻊ ﺍﻟﺘﱠ َﻤ ﱡﻜ ﹺﻦ ِﻣ ْﻦ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺾ َ .ﻭ " ﹶﺃ ْﻳﻀًﺎ " ﻓﹶﺎ ﹾﻟﻤُﺮﹺﻳﺪُ ﺇﺭَﺍ َﺩ ﹰﺓ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ َﻣ َﻊ ِﻓ ْﻌ ﹺﻞ ﺍ ﹾﻟ َﻤ ﹾﻘﺪُﻭ ﹺﺭ ﻫُ َﻮ ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ ﻚ ﺩُﻭ ﹶﻥ َﺑ ْﻌ ﹴ ﺾ ﹶﺫِﻟ َ ﺾ َﻭﻭُ ﹺﺟ َﺪﺕْ ِﻣ ْﻨﻪُ ﺇﺭَﺍﺩَﺓﹲ ﻓِﻲ َﺑ ْﻌ ﹺ َﺑ ْﻌ ﹴ ﲔ ﹶﻏ ْﻴﺮُ ﺃﹸﻭﻟِﻲ ﺍﻟﻀﱠ َﺮ ﹺﺭ ﺴَﺘﻮﹺﻱ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪُﻭ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﺍ ﹾﻟﻌَﺎِﻣ ﹺﻞ ﺍ ﹾﻟﻜﹶﺎِﻣ ﹺﻞ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺇﻣَﺎﻣًﺎ َﻭﺩَﺍ ِﻋﻴًﺎ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺳُْﺒ ﺤَﺎَﻧﻪُ } :ﻟﹶﺎ َﻳ ْ ﺴ ﹺﻬﻢْ َﻋﻠﹶﻰ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪِﻳ َﻦ َﺩ َﺭ َﺟ ﹰﺔ َﻭﻛﹸﻠًّﺎ ﺴ ﹺﻬﻢْ ﹶﻓﻀﱠ ﹶﻞ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟﻤُﺠَﺎ ِﻫﺪِﻳ َﻦ ﹺﺑﹶﺄ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َﻭﹶﺃﻧْﻔﹸ ِ ﻭَﺍﻟﹾﻤُ ﺠَﺎﻫِﺪُﻭﻥﹶ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﹺﺑﹶﺄ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َﻭﹶﺃﻧْﻔﹸ ِ ﺕ ِﻣ ْﻨﻪُ َﻭ َﻣ ْﻐ ِﻔ َﺮ ﹰﺓ َﻭ َﺭ ْﺣ َﻤ ﹰﺔ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭًﺍ َﻭ َﻋ َﺪ ﺍﻟﻠﱠ ُﻪ ﺍﻟﹾﺤُﺴْﻨَﻰ َﻭﹶﻓﻀﱠ ﹶﻞ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟﻤُ ﺠَﺎ ِﻫﺪِﻳ َﻦ َﻋﻠﹶﻰ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪِﻳ َﻦ ﺃﹶﺟْﺮًﺍ َﻋﻈِﻴﻤًﺎ َﺩ َﺭﺟَﺎ ٍ ﻒ ﺍ ﹾﻟ ُﻤﺴَﺎﻭَﺍ ﹶﺓ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ ُﻤ ﺠَﺎ ِﻫ ِﺪ َﻭَﺑ ْﻴ َﻦ ﺲ ﹺﺑﻌَﺎ ﹺﺟ ﹺﺰ ؛ َﻭﹶﻟ ْﻢ َﻳ ْﻨ ِ َﺭﺣِﻴﻤًﺎ { ﹶﻓﺎﹶﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ َﻧﻔﹶﻰ ﺍ ﹾﻟﻤُﺴَﺎﻭَﺍ ﹶﺓ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ ُﻤ ﺠَﺎ ِﻫ ِﺪ ﻭَﺍ ﹾﻟﻘﹶﺎ ِﻋ ِﺪ ﺍﻟﱠﺬِﻱ ﹶﻟ ْﻴ َ ﺏ َﻳ ﹾﻘَﺘﻀِﻲ ﻣُﺴَﺎﻭَﺍَﺗﻪُ ﺇﻳﱠﺎ ُﻩ َ .ﻭﹶﻟ ﹾﻔﻆﹸ ﺍﻟﹾﺂَﻳ ِﺔ ﺻَﺮﹺﻳ ﺢٌ .ﺍﺳْﺘَﺜﹾﻨَﻰ ﺃﹸﻭﻟﹸﻮ ﺍﻟﻀﱠ َﺮ ﹺﺭ ِﻣ ْﻦ َﻧ ﹾﻔ ﹺﻲ ﺨﻄﹶﺎ ﹺ ﺍ ﹾﻟﻘﹶﺎ ِﻋ ِﺪ ﺍ ﹾﻟ َﻌﺎ ﹺﺟ ﹺﺰ ؛ َﺑ ﹾﻞ ُﻳﻘﹶﺎ ﹸﻝ َ :ﺩﻟِﻴ ﹸﻞ ﺍﹾﻟ ِ ﻚ َﻳ ﹾﻘَﺘﻀِﻲ ﹶﺃﻥﱠ ﺃﹸﻭﻟِﻲ ﺍﻟﻀﱠ َﺮ ﹺﺭ ﹶﻗ ْﺪ ُﻳﺴَﺎ ُﻭﻭ ﹶﻥ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪِﻳ َﻦ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ ﻳُﺴَﺎﻭُﻭﻫُﻢْ ﻓِﻲ ﺍ ﹾﻟﻤُﺴَﺎﻭَﺍ ِﺓ ﻓﹶﺎﻟِﺎﺳْﺘِﺜﹾﻨَﺎﺀُ ﻫُﻨَﺎ ﻫُ َﻮ ِﻣ ْﻦ ﺍﻟﻨﱠ ﹾﻔ ﹺﻲ َﻭ ﹶﺫِﻟ َ
ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﹶﻏ ْﺰ َﻭ ِﺓ َﺗﺒُﻮ َﻙ } :ﺇﻥﱠ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﹺﺭﺟَﺎﻟﹰﺎ ﻣَﺎ ِﺳ ْﺮُﺗ ْﻢ ﺖ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺠﻤِﻴ ﹺﻊ َﻭُﻳﻮَﺍِﻓﻘﹸﻪُ ﻣَﺎ ﹶﺛَﺒ َ ﺍﹾﻟ َ ﺴﻬُﻢْ ﺍ ﹾﻟ ُﻌ ﹾﺬ ُﺭ { ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹶﺃﻥﱠ ﻣَﺴِﲑًﺍ َﻭﻟﹶﺎ ﹶﻗ ﹶﻄ ْﻌُﺘ ْﻢ ﻭَﺍ ِﺩﻳًﺎ ﺇﻟﱠﺎ ﹶﻛﺎﻧُﻮﺍ َﻣ َﻌﻜﹸ ْﻢ .ﻗﹶﺎﻟﹸﻮﺍ َ :ﻭ ُﻫ ْﻢ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ .ﻗﹶﺎ ﹶﻝ َ :ﻭ ُﻫ ْﻢ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ َﺣَﺒ َ ﺏ ﺴ ُﻪ ﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻌ ﹾﺬ ُﺭ ﻫُ َﻮ ِﻣ ﹾﺜﻞﹸ َﻣ ْﻦ َﻣ َﻌﻬُ ْﻢ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ َﻐ ْﺰ َﻭ ِﺓ َ .ﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺍﻟﱠﺬِﻱ َﻣ َﻌﻪُ ﻓِﻲ ﺍ ﹾﻟ َﻐ ْﺰ َﻭ ِﺓ ُﻳﺜﹶﺎ ُ ﺤﹺﺒ ْ ﺍ ﹾﻟﻘﹶﺎ ِﻋ َﺪ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﺍﻟﱠﺬِﻱ ﹶﻟ ْﻢ َﻳ ْ ﺖ ﺏ ﻣَﺎ ﹶﺛَﺒ َ ﺴ ُﻬ ْﻢ ﺇﻟﱠﺎ ﺍ ﹾﻟ ُﻌ ﹾﺬ ُﺭ َ .ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ ﺤﹺﺒ ْ ﻚ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪُﻭ ﹶﻥ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻟ ْﻢ َﻳ ْ ﺏ ﻏﹶﺎ ﹴﺯ َﻋﻠﹶﻰ ﹶﻗ ْﺪ ﹺﺭ ﹺﻧﻴﱠِﺘ ِﻪ ﹶﻓ ﹶﻜ ﹶﺬِﻟ َ ﹸﻛ ﱡﻞ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﺛﻮَﺍ َ ﺐ ﹶﻟﻪُ ﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺽ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﹶﺃ ْﻭ ﺳَﺎﹶﻓ َﺮ ﻛﹸِﺘ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ } :ﺇﺫﹶﺍ َﻣ ﹺﺮ َ ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻣُﻮﺳَﻰ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﺖ ﹶﺃﻧﱠﻪُ ﺇﻧﱠﻤَﺎ ﺽ ﹶﺃ ْﻭ َﺳ ﹶﻔ ﹴﺮ ﹶﺛَﺒ َ َﻳ ْﻌ َﻤﻞﹸ َﻭﻫُ َﻮ ﺻَ ﺤِﻴ ﺢٌ ﻣُﻘِﻴﻢٌ { ﹶﻓﹺﺈﻧﱠﻪُ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻳ ْﻌ َﻤﻞﹸ ﻓِﻲ ﺍﻟﺼﱢ ﺤﱠ ِﺔ ﻭَﺍ ﹾﻟﹺﺈﻗﹶﺎ َﻣ ِﺔ َﻋ َﻤﻠﹰﺎ ﹸﺛﻢﱠ ﹶﻟ ْﻢ َﻳ ْﺘﺮُ ﹾﻛﻪُ ﺇﻟﱠﺎ ِﻟ َﻤ َﺮ ﹺ ﻒ ﻋَﻨْﻬَﺎ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ﺇﻟﱠﺎ ﺨﻠﱠ ْ ﻒ ﺍﻟﻨﱢﻴﱠ ِﺔ َﻭﻓﹸﺘُﻮ ﹺﺭﻫَﺎ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﻟﻪُ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻢ َﻳَﺘ َ ﻀ ْﻌ ِ ﺸﻘﱠ ِﺔ ﻟﹶﺎ ِﻟ َ ﺠ ﹺﺰ ﻭَﺍ ﹾﻟ َﻤ َ َﺗ َﺮ َﻙ ِﻟ ُﻮﺟُﻮ ِﺩ ﺍ ﹾﻟ َﻌ ْ ﺽ ﺇﻟﱠﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ﹶﺓ ﺍﻟﺸﱠ ْﺮ ِﻋﻴﱠ ﹶﺔ ِﻫ َﻲ ﺍﻟﱠﺘِﻲ ﻚ َﺑ ْﻌﺾُ ﺍ ﹾﻟ َﻤ َﺮ ﹺ ﺸﻘﱠ ٍﺔ ﹶﻛ ﹶﺬِﻟ َ ﻒ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﻣَﺎ ِﻟ ﹾﻠﻌَﺎِﻣ ﹺﻞ ﻭَﺍ ﹾﻟ ُﻤﺴَﺎِﻓ ﹺﺮ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎﺩِﺭًﺍ َﻣ َﻊ َﻣ َ ﻀ ْﻌ ِ ِﻟ َ ﻉ ﺇﹶﻟ ْﻴ ِﻪ َﺳﺒﹺﻴﻠﹰﺎ { ﺖ َﻣ ﹺﻦ ﺍ ْﺳَﺘﻄﹶﺎ َ ﺱ ِﺣ ﺞﱡ ﺍ ﹾﻟَﺒ ْﻴ ِ ﺤ ٍﺔ ﹶﻛﻤَﺎ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } َﻭِﻟﻠﱠ ِﻪ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ ﻀﺮﱠ ٍﺓ ﺭَﺍ ﹺﺟ َ ﺤﺼُﻞﹸ ﺑﹺﻬَﺎ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ َﻣ َ َﻳ ْ ﻉ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ﹶﺓ ﺍﻟﱠﺘِﻲ ﻳُ ْﻤ ِﻜﻦُ ُﻭﺟُﻮ ُﺩ ﺲ ﺍ ﹾﻟﻤُ ْﻌَﺘَﺒﺮُ ﻓِﻲ ﺍﻟﺸﱠ ْﺮ ﹺ ﻚ ﹶﻟْﻴ َ ﺤﻮُ ﹶﺫِﻟ َ ﲔ ﻣِﺴْﻜِﻴﻨًﺎ { َﻭَﻧ ْ ﺴَﺘ ِﻄ ْﻊ ﹶﻓﹺﺈ ﹾﻃﻌَﺎ ُﻡ ِﺳﺘﱢ َ َﻭﹶﻗ ْﻮِﻟ ِﻪ } :ﹶﻓ َﻤ ْﻦ ﹶﻟ ْﻢ َﻳ ْ ﺏ ﻣَﺎ ﺤ ٍﺔ َﺑ ﹾﻞ ﹶﺃ ْﻭ ُﻣﻜﹶﺎِﻓﹶﺌ ٍﺔ َ .ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ ﻀﺮﱠ ٍﺓ ﺭَﺍ ﹺﺟ َ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﺑﹺﻬَﺎ َﻋﻠﹶﻰ ﹶﺃﻱﱢ َﻭ ْﺟ ٍﻪ ﻛﹶﺎ ﹶﻥ َﺑ ﹾﻞ ﻟﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍ ﹾﻟﻤُ ﹾﻜَﻨﺔﹸ ﺧَﺎِﻟَﻴ ﹰﺔ َﻋ ْﻦ َﻣ َ ﺨ ْﻴ ﹺﺮ ﹶﻓ ﹶﻘ ْﺪ ﻏﹶﺰَﺍ { َﻭﹶﻗ ْﻮﻟﹸﻪُ } : ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ } :ﻣ ْﻦ َﺟﻬﱠ َﺰ ﻏﹶﺎ ﹺﺯﻳًﺎ ﹶﻓ ﹶﻘ ْﺪ ﻏﹶﺰَﺍ َﻭ َﻣ ْﻦ َﺧﹶﻠ ﹶﻔﻪُ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ ﹺﺑ َ ﺖ َﻋ ْﻨﻪُ َ ﹶﺛَﺒ َ ﺲ َﻭ ﹺﺟﻬَﺎ ٍﺩ ﺑﹺﺎ ﹾﻟﻤَﺎ ﹺﻝ ﺝ ﺇﻟﹶﻰ ﹺﺟﻬَﺎ ٍﺩ ﺑﹺﺎﻟﻨﱠ ﹾﻔ ﹺ ﺤﺘَﺎ ُ ﺺ ِﻣ ْﻦ ﹶﺃ ْﺟ ﹺﺮ ِﻩ ﺷَﻲْﺀٌ { ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻐ ْﺰ َﻭ َﻳ ْ َﻣ ْﻦ ﹶﻓﻄﱠ َﺮ ﺻَﺎِﺋﻤًﺎ ﹶﻓﹶﻠﻪُ ِﻣ ﹾﺜﻞﹸ ﹶﺃ ْﺟ ﹺﺮ ِﻩ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹶﺃ ﹾﻥ َﻳ ْﻨﻘﹸ َ ﻓﹶﺈﹺﺫﹶﺍ َﺑ ﹶﺬ ﹶﻝ ﻫَﺬﹶﺍ َﺑ َﺪَﻧﻪُ ﻭَﻫَﺬﹶﺍ ﻣَﺎﹶﻟﻪُ َﻣ َﻊ ُﻭﺟُﻮ ِﺩ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍ ﹾﻟﺠَﺎ ﹺﺯ َﻣ ِﺔ ﻓِﻲ ﹸﻛﻞﱟ ﻣِﻨْﻬُﻤَﺎ ﻛﹶﺎ ﹶﻥ ﹸﻛ ﱞﻞ ﻣِﻨْﻬُﻤَﺎ ﻣُﺠَﺎﻫِﺪًﺍ ﹺﺑﹺﺈﺭَﺍ َﺩِﺗ ِﻪ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ﻚ ﺍﻟﺼﱢﻴَﺎ ُﻡ ﻟﹶﺎ ﺨ ْﻴ ﹺﺮ ﹶﻓﻬُ َﻮ ﹶﺃ ْﻳﻀًﺎ ﻏﹶﺎ ﹴﺯ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﻚ ﻟﹶﺎ ُﺑﺪﱠ ِﻟ ﹾﻠﻐَﺎﺯﹺﻱ ِﻣ ْﻦ َﺧﻠِﻴ ﹶﻔ ٍﺔ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﻫ ﹺﻞ ﻓﹶﺈﹺﺫﹶﺍ َﺧﹶﻠ ﹶﻔﻪُ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ ﹺﺑ َ َﻭ َﻣ ْﺒﹶﻠ ﹺﻎ ﻗﹸﺪْ َﺭِﺗ ِﻪ َﻭ ﹶﻛ ﹶﺬِﻟ َ ُﺑﺪﱠ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺇ ْﻣﺴَﺎ ٍﻙ َﻭﻟﹶﺎ ُﺑﺪﱠ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟَﻌﺸَﺎ ِﺀ ﺍﻟﱠﺬِﻱ ﹺﺑ ِﻪ َﻳِﺘﻢﱡ ﺍﻟﺼﱠ ْﻮ ُﻡ ﻭَﺇﹺﻟﱠﺎ ﻓﹶﺎﻟﺼﱠﺎِﺋﻢُ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳَﺴْﺘَﻄِﻴﻊُ ﺍ ﹾﻟَﻌﺸَﺎ َﺀ ﻟﹶﺎ َﻳَﺘ َﻤﻜﱠﻦُ ِﻣ ْﻦ ﺴ َﺪ ٍﺓ ﻛﹶﺎ ﹶﻥ ﻟﹶﻬَﺎ ﺃﹶﺟْﺮُﻫَﺎ ﹺﺑﻤَﺎ ﺖ ﺍ ﹾﻟ َﻤ ْﺮﹶﺃﺓﹸ ِﻣ ْﻦ ﻣَﺎ ﹺﻝ ﺯَﻭْﺟﹺﻬَﺎ ﹶﻏ ْﻴ َﺮ ﻣُﻔﹾ ِ ﺢ } :ﺇﺫﹶﺍ ﹶﺃ ْﻧ ﹶﻔ ﹶﻘ ْ ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤﺪِﻳ ِ ﻚ ﹶﻗ ْﻮﻟﹸﻪُ ﻓِﻲ ﺍﹾﻟ َ ﺍﻟﺼﱠ ْﻮ ﹺﻡ َ .ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺚ ﹶﺃﺑﹺﻲ ﻣُﻮﺳَﻰ } :ﺍﹾﻟ ﺨَﺎ ﹺﺯﻥﹸ ﻚ ﹶﻗ ْﻮﻟﹸﻪُ ﻓِﻲ َﺣﺪِﻳ ِ ﺾ َﺷ ْﻴﺌﹰﺎ { َﻭ ﹶﻛ ﹶﺬِﻟ َ ﻚ ﻟﹶﺎ َﻳ ْﻨﻘﹸﺺُ َﺑ ْﻌﻀُﻬُ ْﻢ ِﻣ ْﻦ ﹸﺃﺟُﻮ ﹺﺭ َﺑ ْﻌ ﹴ ﺖ ﻭَﻟِﺰَﻭْﺟﹺﻬَﺎ ِﻣ ﹾﺜﻞﹸ ﹶﺫِﻟ َ ﹶﺃ ْﻧ ﹶﻔ ﹶﻘ ْ ﲔ ﻚ ﹶﺃﻥﱠ ﺇ ْﻋﻄﹶﺎ َﺀ ﺍﹾﻟ ﺨَﺎ ﹺﺯ ِﻥ ﺍﹾﻟﹶﺄ ِﻣ ﹺ ﲔ { ﹶﺃ ْﺧ َﺮﺟَﺎ ُﻩ َ .ﻭ ﹶﺫِﻟ َ ﺼﺪﱢِﻗ َ ﺍ ﹾﻟﹶﺄ ِﻣﲔُ ﺍﻟﱠﺬِﻱ ُﻳ ْﻌﻄِﻲ ﻣَﺎ ﺃﹸ ِﻣ َﺮ ﹺﺑ ِﻪ ﹶﻛﺎ ِﻣﻠﹰﺎ ﻣُﻮَﻓﱢﺮًﺍ ﹶﻃﻴﱢَﺒ ﹲﺔ ﹺﺑ ِﻪ َﻧ ﹾﻔﺴُﻪُ ﹶﺃ َﺣﺪُ ﺍﻟﹾﻤَُﺘ َ ﺍﻟﱠﺬِﻱ ُﻳ ْﻌﻄِﻲ ﻣَﺎ ﺃﹸ ِﻣ َﺮ ﹺﺑ ِﻪ ﻣُﻮَﻓﱢﺮًﺍ ﹶﻃﻴﱢَﺒ ﹰﺔ ﹺﺑ ِﻪ َﻧ ﹾﻔﺴُﻪُ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺇﻟﱠﺎ َﻣ َﻊ ﺍﹾﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﹾﻟ ﺠَﺎ ﹺﺯ َﻣ ِﺔ ﺍﻟﹾﻤُﻮَﺍﻓِ ﹶﻘ ِﺔ ِﻟﹺﺈﺭَﺍ َﺩ ِﺓ ﺍﻟﹾﺂ ِﻣ ﹺﺮ َﻭﹶﻗ ْﺪ ﹶﻓ َﻌ ﹶﻞ َﻣ ﹾﻘﺪُﻭ َﺭﻩُ ﺸ ﹶﺔ ﺍﻷﳕﺎﺭﻱ ﺍﻟﱠﺬِﻱ َﺭﻭَﺍ ُﻩ ﹶﺃ ْﺣﻤَﺪ ﻭَﺍﺑْﻦُ ﻣﺎﺟﻪ َﻋ ْﻦ ﺚ ﹶﺃﺑﹺﻲ ﹶﻛ ْﺒ َ ﺏ َﺣﺪِﻳ ﹸ ﲔ َ .ﻭ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ ﺼﺪﱢِﻗ َ َﻭﻫُ َﻮ ﺍﻟِﺎ ْﻣِﺘﺜﹶﺎﻝﹸ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃ َﺣ َﺪ ﺍﻟﹾﻤَُﺘ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ ﹶﻝ } :ﺇﻧﱠﻤَﺎ ﺍﻟﺪﱡﻧْﻴَﺎ ِﻟﹶﺄ ْﺭَﺑ َﻌ ٍﺔ :ﺭَﺟُﻞﹲ ﺁﺗَﺎ ُﻩ ﺍﻟﻠﱠ ُﻪ ِﻋ ﹾﻠﻤًﺎ َﻭﻣَﺎﻟﹰﺎ ﹶﻓﻬُ َﻮ َﻳ ْﻌ َﻤﻞﹸ ﻓِﻴ ِﻪ ﹺﺑﻄﹶﺎ َﻋ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓﹶﻬُﻤَﺎ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ ﺳَﻮَﺍﺀٌ { َﻭﹶﻗ ْﺪ َﺭﻭَﺍ ُﻩ ﺭَﺟُﻞﹲ :ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻟِﻲ ِﻣ ﹾﺜ ﹶﻞ ﹸﻓﻠﹶﺎ ٍﻥ ﹶﻟ َﻌ ِﻤﻠﹾﺖ ﹺﺑ َﻌ َﻤِﻠ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ ﻚ ﺴ ٌﻦ ﺻَ ﺤِﻴ ﺢٌ ﻓﹶﻬَﺬﹶﺍ ﺍﻟﺘﱠﺴَﺎﻭﹺﻱ َﻣ َﻊ " ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ ﻭَﺍ ﹾﻟ ﹺﻮ ْﺯ ﹺﺭ " ﻫُ َﻮ ﻓِﻲ ِﺣﻜﹶﺎَﻳ ِﺔ ﺣَﺎ ﹺﻝ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ َ ﺍﻟﺘﱢ ْﺮِﻣ ِﺬﻱﱡ ُﻣ ﹶﻄﻮﱠﻟﹰﺎ َﻭﻗﹶﺎ ﹶﻝ ﺣَﺪِﻳﺚﹲ َﺣ َ ﺏ ﺕ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ؛ ﻓﹶﻠِﻬَﺬﹶﺍ ﺍﺳْﺘَﻮَﻳَﺎ ﻓِﻲ ﺍﻟﺜﱠﻮَﺍ ﹺ ﻒ ﻋَﻨْﻬَﺎ ﺍ ﹾﻟ ِﻔ ْﻌ ﹸﻞ ﺇﻟﱠﺎ ِﻟ ﹶﻔﻮَﺍ ِ ﺨﻠﱠ ُ َﻭﻛﹶﺎ ﹶﻥ ﺻَﺎ ِﺩﻗﹰﺎ ﻓِﻴ ِﻪ َﻭ َﻋِﻠ َﻢ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨﻪُ ﺇﺭَﺍ َﺩ ﹰﺓ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ ﻟﹶﺎ َﻳَﺘ َ ﺖ ﺇﺭَﺍ َﺩﺗُﻪُ ﺤﺼُﻞﹸ ِﻟ ﹸﻜﻞﱢ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ " :ﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻟِﻲ ﻣَﺎ ِﻟ ﹸﻔﻠﹶﺎ ِﻥ ﹶﻟ ﹶﻔ َﻌﻠﹾﺖ ِﻣ ﹾﺜ ﹶﻞ ﻣَﺎ َﻳ ﹾﻔَﻌﻞﹸ " ﺇﻟﱠﺎ ﺇﺫﹶﺍ ﻛﹶﺎَﻧ ْ ﺲ َﻫ ِﺬ ِﻩ ﺍﹾﻟ ﺤَﺎ ﹸﻝ َﺗ ْ ﺏ َ .ﻭﹶﻟْﻴ َ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ ﺖ ﹺﺑ ِﻪ ﻚ َﻋ ْﻦ َﻋ ْﺰ ﹴﻡ ﹶﻟ ْﻮ ﺍ ﹾﻗَﺘ َﺮَﻧ ْ ﺱ َﻳﻘﹸﻮ ﹸﻝ ﹶﺫِﻟ َ ﲑ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺ ﺻﹶﻠ ﹰﺔ َﻭﹺﺇﻟﱠﺎ ﹶﻓ ﹶﻜِﺜ ٌ ﺖ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﺣَﺎ ِ ﺠﺐُ ُﻭﺟُﻮ ُﺩ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻣَﻌَﻬَﺎ ﺇﺫﹶﺍ ﻛﹶﺎَﻧ ْ ﺟَﺎ ﹺﺯ َﻣ ﹰﺔ َﻳ ﹺ ﺲ ﹸﻛ ﱡﻞ َﻣ ْﻦ َﻋ َﺰ َﻡ َﻋﻠﹶﻰ َﺷ ْﻲ ٍﺀ ﻋَﺰْﻣًﺎ ﺟَﺎ ﹺﺯﻣًﺎ ﹶﻗْﺒ ﹶﻞ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﺨ ﹾﻠ ﹺﻖ ﻳُﻌَﺎﻫِﺪُﻭﻥﹶ َﻭَﻳ ْﻨﹸﻘﻀُﻮ ﹶﻥ َﻭﹶﻟْﻴ َ ﺖ َﻋ ﹺﺰ َﳝﺘُﻪُ ﹶﻛﻌَﺎﻣﱠ ِﺔ ﺍﹾﻟ َ ﺨ ْ ﺴَ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭﺓﹸ ﻟﹶﺎ ْﻧﹶﻔ َ ﻚ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩﺓﹸ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﺍ ﹾﻟ ُﻤﻘﹶﺎ ﹺﺭَﻧ ِﺔ ﻟﻠﺼﻮﺍﺭﻑ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭﹶﻟﹶﻘ ْﺪ َﻋﹶﻠ ْﻴ ِﻪ ] َﻭ َﻋ ِﺪ َﻡ [ ﺍﻟﺼﻮﺍﺭﻑ َﻋ ْﻦ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ َﺗ ْﺒﻘﹶﻰ ِﺗ ﹾﻠ َ ﺕ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ َﺗ ﹾﻠ ﹶﻘ ْﻮ ُﻩ ﹶﻓ ﹶﻘ ْﺪ َﺭﹶﺃ ْﻳُﺘﻤُﻮ ُﻩ َﻭﹶﺃ ْﻧُﺘ ْﻢ َﺗ ْﻨ ﹸﻈﺮُﻭ ﹶﻥ { َﻭ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﻳَﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ِﻟ َﻢ ﹸﻛ ْﻨُﺘ ْﻢ َﺗ َﻤﻨﱠ ْﻮ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻮ َ ﲔ{ } ﺤَ ﻀِﻠ ِﻪ ﹶﻟَﻨﺼﱠﺪﱠﹶﻗﻦﱠ َﻭﹶﻟَﻨﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ ﺍﻟﺼﱠﺎِﻟ ِ َﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻣَﺎ ﻟﹶﺎ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ { َﻭ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َ } :ﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻋَﺎ َﻫ َﺪ ﺍﻟﻠﱠ َﻪ ﹶﻟِﺌ ْﻦ ﺁﺗَﺎﻧَﺎ ِﻣ ْﻦ ﹶﻓ ْ ﺚ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗ ِﺔ ﻓِﻲ ﺕ ِﻣﹾﺜﻞﹸ َﺣﺪِﻳ ِ ﺸ ﹶﺔ ﻓِﻲ ﺍﻟﻨﱢﻴﱠﺎ ِ ﺚ ﹶﺃﺑﹺﻲ ﹶﻛْﺒ َ ﺨﻠﹸﻮﺍ ﹺﺑ ِﻪ ﻭَﺗَﻮَﻟﱠﻮْﺍ َﻭ ُﻫ ْﻢ ُﻣ ْﻌ ﹺﺮ ﺿُﻮ ﹶﻥ { َﻭ َﺣﺪِﻳ ﹸ ﻀِﻠ ِﻪ َﺑ ِ ﹶﻓﹶﻠﻤﱠﺎ ﺁﺗَﺎ ُﻫ ْﻢ ِﻣ ْﻦ ﹶﻓ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﹶﺃﻥﱠ ﺚ ﺍﻟﱠﺬِﻱ َﺭﻭَﺍ ُﻩ ﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱﱡ َﻭ ﹶﻏ ْﻴﺮُﻩُ َﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ ﻋَﻤْﺮﹴﻭ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺤﺪِﻳ ﹸ ﺕ َ .ﻭﻫُ َﻮ ﺍﹾﻟ َ ﺍﹾﻟ ﹶﻜِﻠﻤَﺎ ِ
ﺼ ﹺﺮ ﺠﻞﱟ ﻣِﻨْﻬَﺎ َﻣﺪَﻯ ﺍ ﹾﻟَﺒ َ ﲔ ِﺳ ﺠﹺﻠًّﺎ ﹸﻛ ﱡﻞ ِﺳ ﹺ ﺴ ِﻌ َ ﺴ َﻌ ﹰﺔ َﻭِﺗ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻳ ْﻨﺸُﺮُ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻪُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ِﺗ ْ َﺭ ُﺟﻠﹰﺎ ِﻣ ْﻦ ﺃﹸﻣﱠ ِﺔ ﺍﻟﻨﱠﹺﺒﻲﱢ َ َﻭُﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ َﻫ ﹾﻞ ﺗُْﻨ ِﻜﺮُ ِﻣ ْﻦ ﻫَﺬﹶﺍ َﺷ ْﻴﺌﹰﺎ ؟ َﻫ ﹾﻞ ﹶﻇﹶﻠ ْﻤﺘُﻚ ؟ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ :ﻟﹶﺎ ﻳَﺎ َﺭﺏﱢ .ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ :ﻟﹶﺎ ﻇﹸ ﹾﻠ َﻢ َﻋﹶﻠﻴْﻚ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹶﻓُﻴ ْﺆﺗَﻰ ﹺﺑﹺﺒﻄﹶﺎﹶﻗ ِﺔ ﺕ َﻭﹶﺛﻘﹸﹶﻠﺖْ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗﺔﹸ { ﻓﹶﻬَﺬﹶﺍ ِﻟﻤَﺎ ﺍ ﹾﻗَﺘ َﺮ ﹶﻥ ﹺﺑ َﻬ ِﺬ ِﻩ ﺠﻠﱠﺎ ُ ﺖ ﺍﻟﺴﱢ ﹺ ﺕ ﻓِﻲ ِﻛﻔﱠ ٍﺔ ﹶﻓﻄﹶﺎ َﺷ ْ ﺠﻠﱠﺎ ُ ﺿﻊُ ﻓِﻲ ِﻛﻔﱠ ٍﺔ ﻭَﺍﻟﺴﱢ ﹺ ﻓِﻴﻬَﺎ ﺍﻟﺘﱠ ْﻮﺣِﻴ ُﺪ ؛ ﹶﻓﺘُﻮ َ ﺖ ﻓِﻲ ﺍﻟﺼﱡﻮ َﺭ ِﺓ ﺍﻟﻈﱠﺎ ِﻫ َﺮ ِﺓ ﺕ ﻭَﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺍﺕُ َﻭﹺﺇ ﹾﻥ ﺍ ْﺷَﺘ َﺮ ﹶﻛ ْ ﺴ ﹺﻦ ﺍﻟﻨﱢﻴﱠ ِﺔ ؛ ﺇ ﹾﺫ ﺍﹾﻟ ﹶﻜِﻠﻤَﺎ ُ ﺹ ﻭَﺍﻟﺼﱠﻔﹶﺎ ِﺀ َﻭﺣُ ْ ﻕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺ ﺍﹾﻟ ﹶﻜِﻠ َﻤ ِﺔ ِﻣ ْﻦ ﺍﻟﺼﱢ ْﺪ ﹺ ﺖ ﺚ :ﺍ ﹾﻟ َﻤ ْﺮﹶﺃ ِﺓ ﺍﹾﻟَﺒ ِﻐﻲﱢ ﺍﻟﱠﺘِﻲ َﺳ ﹶﻘ ْ ﺚ ﺍﻟﱠﺬِﻱ ﻓِﻲ َﺣﺪِﻳ ِ ﺤﺪِﻳ ِ ﺏ َﺗﻔﹶﺎ ُﻭﺗًﺎ َﻋﻈِﻴﻤًﺎ َ .ﻭ ِﻣ ﹾﺜﻞﹸ ﻫَﺬﹶﺍ ﺍﹾﻟ َ ﺐ ﹶﺃ ْﺣﻮَﺍ ﹺﻝ ﺍ ﹾﻟ ﹸﻘﻠﹸﻮ ﹺ ﺴ ﹺ ﺤَ ﹶﻓﹺﺈﻧﱠﻬَﺎ َﺗَﺘﻔﹶﺎ َﻭﺕُ ﹺﺑ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺴ ﹺﻦ ﺍﻟﻨﱢﻴﱠ ِﺔ ﻭَﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ ﺇ ﹾﺫ ﺫﹶﺍ َﻙ َﻭ ِﻣ ﹾﺜﻠﹸﻪُ ﹶﻗ ْﻮﻟﹸﻪُ َ ﺼ ﹶﻞ ﻓِﻲ ﹶﻗ ﹾﻠﹺﺒﻬَﺎ ِﻣ ْﻦ ﺣُ ْ ﻛﹶﻠﹾﺒًﺎ ﹶﻓ َﻐ ﹶﻔ َﺮ ﺍﻟﻠﱠ ُﻪ ﻟﹶﻬَﺎ ؛ ﻓﹶﻬَﺬﹶﺍ ِﻟﻤَﺎ َﺣ َ ﺿﻮَﺍَﻧﻪُ ﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭﹺﺇﻥﱠ ﺖ َﻳ ﹾﻜﺘُﺐُ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻪُ ﺑﹺﻬَﺎ ﹺﺭ ْ ﺿﻮَﺍ ِﻥ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ َﻳ ﹸﻈﻦﱡ ﹶﺃ ﹾﻥ َﺗ ْﺒﻠﹸ ﹶﻎ ﻣَﺎ َﺑﹶﻠ َﻐ ْ ﺇﻥﱠ ﺍ ﹾﻟ َﻌْﺒ َﺪ ﹶﻟَﻴَﺘ ﹶﻜﻠﱠﻢُ ﺑﹺﺎﹾﻟ ﹶﻜِﻠ َﻤ ِﺔ ِﻣ ْﻦ ﹺﺭ ْ ﺨ ﹶﻄﻪُ ﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ { ﺖ َ .ﻳ ﹾﻜﺘُﺐُ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻪُ ﺑﹺﻬَﺎ ﺳُ ْ ﻂ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ َﻳ ﹸﻈﻦﱡ ﹶﺃ ﹾﻥ َﺗ ْﺒﻠﹸ ﹶﻎ ﻣَﺎ َﺑﹶﻠ َﻐ ْ ﺨِ ﺍ ﹾﻟ َﻌْﺒ َﺪ ﹶﻟَﻴَﺘ ﹶﻜﻠﱠﻢُ ﺑﹺﺎﹾﻟ ﹶﻜِﻠ َﻤ ِﺔ ِﻣ ْﻦ َﺳ َ ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) -ﺝ / ٤ﺹ ( ٢٤٤ ﻚ ِﻣ ْﻦ ُﻭﺟُﻮ ٍﻩ :ﹶﺃ َﺣ ُﺪﻫَﺎ ﺱ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ َﻭﹺﻧﻈﹶﺎُﻣﻬَﺎ َﻭَﻳﻈﹾ َﻬﺮُ ﹶﺫِﻟ َ ﺕ َﻭ ﹺﺟﻤَﺎ ُﻋﻬَﺎ ﻭَﺍﹾﻟ ﹶﻜ ِﺬﺏُ ﹶﺃﺳَﺎ ُ ﺴﻨَﺎ ِ ﺤَ ﺱ ﺍﹾﻟ َ ﻕ ﹶﺃﺳَﺎ ُ َﻭﻗﹶﺎ ﹶﻝ :ﻓﹶﺼْﻞﹲ ﺍﻟﺼﱢ ْﺪ ُ ﺴﻤَﺎ ِﻥ َ :ﺧَﺒ ٌﺮ ﺻﻞﹸ ﹶﻟﻪُ َﻋ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ِﻣ ْﻦ ﺍﻟﺪﱠﻭَﺍﺏﱢ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻨ ِﻄﻖُ ﻭَﺍ ﹾﻟ َﻤ ْﻨ ِﻄﻖُ ِﻗ ْ ﻒ ﺍ ﹾﻟﻤُ ﹶﻘﻮﱢﻡُ ﹶﻟﻪُ ﺍ ﹾﻟﻔﹶﺎ ِ ﺻ ُ :ﹶﺃﻥﱠ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥﹶ ﻫُ َﻮ َﺣﻲﱞ ﻧَﺎﻃِﻖٌ ﻓﹶﺎ ﹾﻟ َﻮ ْ ﺨَﺒ ﹺﺮﻱﱡ ﻫُ َﻮ ﺠ َﻤﺎ ِﺀ ﻭَﺍﹾﻟ ﹶﻜﻠﹶﺎﻡُ ﺍﹾﻟ َ ﺏ ﻓﹶﺎ ﹾﻟﻜﹶﺎ ِﺫﺏُ ﹶﺃ ْﺳ َﻮﺃﹸ ﺣَﺎﻟﹰﺎ ِﻣ ْﻦ ﺍ ﹾﻟَﺒﻬﹺﻴ َﻤ ِﺔ ﺍ ﹾﻟَﻌ ْ ﻕ َﻭﹶﻓﺴَﺎ ُﺩ ُﻩ ﺑﹺﺎﹾﻟ ﹶﻜ ِﺬ ﹺ ﺻ ﺤﱠﺘُﻪُ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ ﺨَﺒﺮُ ِ ﻭَﺇﹺﻧْﺸَﺎﺀٌ ﻭَﺍﹾﻟ َ ﺻﻞﹸ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ ﺍ ﹾﻟﹺﺈ ْﻧﺸَﺎِﺋﻲﱢ ﹶﻓﹺﺈﻧﱠﻪُ َﻣ ﹾﻈ َﻬﺮُ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍ ﹾﻟﹺﺈْﻧﺸَﺎ ُﺀ َﻣ ﹾﻈ َﻬﺮُ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﻭَﺍ ﹾﻟ ِﻌ ﹾﻠ ُﻢ ﻣَُﺘﹶﻘﺪﱢ ٌﻡ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍ ﹾﻟﻤُ َﻤﻴﱢﺰُ ِﻟ ﹾﻠﹺﺈ ْﻧﺴَﺎ ِﻥ َﻭﻫُ َﻮ ﹶﺃ ْ ﺏ َﻭﻟﹶﺎ ﺿﺪﱢﻫَﺎ ﻭَﻟِﻬَﺬﹶﺍ ﻗِﻴ ﹶﻞ :ﻟﹶﺎ ُﻣﺮُﻭ َﺀ ﹶﺓ ِﻟ ﹶﻜﺬﹸﻭ ﹺ ﺐ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ َﺣﺘﱠﻰ ﻗﹶﻠﹶﺒَﻬَﺎ ﺇﻟﹶﻰ ِ ﻭَﻣُﻮﺟﹺﺐٌ ﹶﻟﻪُ ﻓﹶﺎﹾﻟﻜﹶﺎ ِﺫﺏُ ﹶﻟ ْﻢ َﻳ ﹾﻜ ِﻔ ِﻪ ﹶﺃﻧﱠﻪُ ﺳُِﻠ َ ﺼ َﺪﺭُ ﺍﹾﻟﹺﺈْﻧﺴَﺎ ِﻥ .ﺍﻟﺜﱠﺎﻧﹺﻲ ﺼ َﺪﺭُ ﺍ ﹾﻟ َﻤ ْﺮ ِﺀ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎﹺﻧﻴﱠ ﹶﺔ َﻣ ْ ﺤﺴُﻮ ِﺩ َﻭﻟﹶﺎ ﺇﺧَﺎ َﺀ ِﻟ َﻤﻠﹸﻮ ِﻙ َﻭﻟﹶﺎ ﺳُ ْﺆﺩُ َﺩ ِﻟَﺒ ﺨِﻴ ﹺﻞ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ ُﻤﺮُﻭ َﺀ ﹶﺓ َﻣ ْ ﺭَﺍ َﺣ ﹶﺔ ِﻟ َ ﺴ ْﻴِﻠ َﻤ ﹶﺔ ﻕ ﻭَﺍﹾﻟ ﹶﻜ ِﺬﺏُ ﹶﻓﹺﺈﻥﱠ ﻣُ ﺤَﻤﱠﺪًﺍ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺼﱠﺎ ِﺩ ﻕُ ﺍﹾﻟﹶﺄ ِﻣﲔُ َﻭﻣُ َ :ﹶﺃﻥﱠ ﺍﻟﺼﱢ ﹶﻔ ﹶﺔ ﺍﻟﹾﻤُ َﻤﻴﱢ َﺰ ﹶﺓ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ ﻭَﺍﻟﹾﻤَُﺘَﻨﺒﱢ ِﺊ ﻫُ َﻮ ﺍﻟﺼﱢ ْﺪ ُ ﺲ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ َﻣ ﹾﺜﻮًﻯ ﻕ ﺇ ﹾﺫ ﺟَﺎ َﺀﻩُ ﹶﺃﹶﻟْﻴ َ ﺏ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ ﺏ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻭ ﹶﻛﺬﱠ َ ﺏ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ } :ﹶﻓ َﻤ ْﻦ ﹶﺃ ﹾﻇﹶﻠﻢُ ِﻣﻤﱠ ْﻦ ﹶﻛ ﹶﺬ َ ﺍﹾﻟ ﹶﻜﺬﱠﺍ ُ ﻚ ُﻫ ُﻢ ﺍ ﹾﻟ ُﻤﺘﱠﻘﹸﻮ ﹶﻥ { .ﺍﻟﺜﱠﺎِﻟﺚﹸ :ﹶﺃﻥﱠ ﺍﻟﺼﱢ ﹶﻔ ﹶﺔ ﺍ ﹾﻟﻔﹶﺎ ﹺﺭﹶﻗ ﹶﺔ َﺑ ْﻴ َﻦ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﻕ ﹺﺑ ِﻪ ﺃﹸﻭﹶﻟِﺌ َ ﺻﺪﱠ َ ﻕ َﻭ َ ِﻟ ﹾﻠﻜﹶﺎِﻓﺮﹺﻳ َﻦ { } ﻭَﺍﻟﱠﺬِﻱ ﺟَﺎ َﺀ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ ﺏ ﺨﻴَﺎَﻧ ﹶﺔ ﻭَﺍﹾﻟ ﹶﻜ ِﺬ َ ﺲ ﺍ ﹾﻟ ِ ﻕ ﺍﻟﱠﺬِﻱ ﺑُﹺﻨ َﻲ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ ﹶﻜ ِﺬﺏُ َﻭ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ُﺧﻠﹸ ﹴﻖ ﻳُ ﹾﻄَﺒﻊُ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻦُ ﹶﻟْﻴ َ ﺱ ﺍﻟﻨﱢﻔﹶﺎ ﹺ ﻕ ﹶﻓﹺﺈﻥﱠ ﹶﺃﺳَﺎ َ ﻭَﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ﹺﻖ ﻫُ َﻮ ﺍﻟﺼﱢ ْﺪ ُ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺛﹶﻠﹶﺎﺙﹲ َﻣ ْﻦ ﹸﻛﻦﱠ ﻓِﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ُﻣﻨَﺎِﻓﻘﹰﺎ ﺇﺫﹶﺍ ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺲ ْﺑ ﹺﻦ ﻣَﺎِﻟ ٍ ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﹶﺃَﻧ ﹺ َ .ﻭﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﺻﻞﹸ ﺍ ﹾﻟ ﹸﻔ ﺠُﻮ ﹺﺭ ﹶﻛﻤَﺎ ﺏ ﹶﺃ ْ ﺻﻞﹸ ﺍ ﹾﻟﹺﺒﺮﱢ ﻭَﺍ ﹾﻟ ﹶﻜ ِﺬ َ ﻕ ﻫُ َﻮ ﹶﺃ ْ ﻒ ﻭَﺇﹺﺫﹶﺍ ﺍﹸ ْﺅﺗُ ِﻤ َﻦ ﺧَﺎ ﹶﻥ { .ﺍﻟﺮﱠﺍﹺﺑﻊُ :ﹶﺃﻥﱠ ﺍﻟﺼﱢ ْﺪ َ ﺏ ﻭَﺇﹺﺫﹶﺍ َﻭ َﻋ َﺪ ﹶﺃ ْﺧﹶﻠ َ ﺙ ﹶﻛ ﹶﺬ َ َﺣﺪﱠ ﹶ ﻕ َﻳ ْﻬﺪِﻱ ﺇﻟﹶﻰ ﺍ ﹾﻟﹺﺒﺮﱢ َﻭﹺﺇﻥﱠ ﺍ ﹾﻟﹺﺒﺮﱠ ﻕ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺼﱢ ْﺪ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ } :ﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﺏ ﹶﻓﹺﺈﻥﱠ ﺻﺪﱢﻳﻘﹰﺎ َﻭﹺﺇﻳﱠﺎ ﹸﻛ ْﻢ ﻭَﺍﹾﻟ ﹶﻜ ِﺬ َ ﺐ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ِ ﻕ َﺣﺘﱠﻰ ﻳُ ﹾﻜَﺘ َ ﺤﺮﱠﻯ ﺍﻟﺼﱢ ْﺪ َ ﺼﺪُ ﻕُ َﻭَﻳَﺘ َ ﺠﻨﱠ ِﺔ َﻭﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳ ْ َﻳ ْﻬﺪِﻱ ﺇﻟﹶﻰ ﺍﹾﻟ َ ﺐ ِﻋ ْﻨ َﺪ ﺏ َﺣﺘﱠﻰ ﻳُ ﹾﻜَﺘ َ ﺤﺮﱠﻯ ﺍﹾﻟ ﹶﻜ ِﺬ َ ﺏ َﻳ ْﻬﺪِﻱ ﺇﻟﹶﻰ ﺍ ﹾﻟ ﹸﻔ ﺠُﻮ ﹺﺭ َﻭﹺﺇﻥﱠ ﺍ ﹾﻟﹸﻔ ﺠُﻮ َﺭ َﻳ ْﻬﺪِﻱ ﺇﻟﹶﻰ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳ ﹾﻜ ِﺬﺏُ َﻭَﻳَﺘ َ ﺍﹾﻟ ﹶﻜ ِﺬ َ ﺏ َﺗ ْﻨ ﹺﺰﻝﹸ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻫ ﹾﻞ ﻕ َﺗ ْﻨ ﹺﺰﻝﹸ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ َﻤﻠﹶﺎِﺋ ﹶﻜﺔﹸ ﻭَﺍﹾﻟﻜﹶﺎ ِﺫ َ ﺍﻟﻠﱠ ِﻪ ﹶﻛﺬﱠﺍﺑًﺎ { .ﺍﹾﻟ ﺨَﺎِﻣﺲُ :ﹶﺃﻥﱠ ﺍﻟﺼﱠﺎ ِﺩ َ ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ َﻋﹶﻠﻰ َﻣ ْﻦ َﺗَﻨﺰﱠﻝﹸ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ { } َﺗَﻨﺰﱠﻝﹸ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ﹶﺃﻓﱠﺎ ٍﻙ ﹶﺃﺛِﻴ ﹴﻢ { } ُﻳ ﹾﻠﻘﹸﻮ ﹶﻥ ﺍﻟﺴﱠ ْﻤ َﻊ َﻭﹶﺃ ﹾﻛﹶﺜﺮُﻫُ ْﻢ ﻛﹶﺎ ِﺫﺑُﻮ ﹶﻥ { .ﺍﻟﺴﱠﺎ ِﺩﺱُ : ﻕ ﲔ ﻫُ َﻮ ﺍﻟﺼﱢ ْﺪ ُ ﺴَ ﲔ ﻭَﺍﻟﹾﻤُﺒِْﻠ ِ ﲔ ﻭَﺍﻟﹾﻤُﺴْ ِﻤ ِﻌ َ ﺸﺒﱠ ِﻪ ﹺﺑ ﹺﻬ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤﺮَﺍِﺋ َ ﲔ َﻭَﺑ ْﻴ َﻦ ﺍﻟﹾﻤَُﺘ َ ﺤَ ﲔ ﻭَﺍﻟﺸﱡ َﻬﺪَﺍ ِﺀ ﻭَﺍﻟﺼﱠﺎِﻟ ِ ﻕ َﺑ ْﻴ َﻦ ﺍﻟﺼﱢﺪﱢﻳ ِﻘ َ ﹶﺃﻥﱠ ﺍ ﹾﻟﻔﹶﺎ ﹺﺭ َ ﺦ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﺏ َﻭ ﹶﻛﻠﹶﺎ ﹺﻡ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ﻭَﺍ ﹾﻟ َﻤﺸَﺎﹺﻳ ﹺ ﺻﻞﹸ ﺍﻟﺪﱢﻳ ﹺﻦ ﻓِﻲ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﺹ ﺍﻟﱠﺬِﻱ ﻫُ َﻮ ﹶﺃ ْ ﻭَﺍﹾﻟ ﹶﻜ ِﺬﺏُ .ﺍﻟﺴﱠﺎﹺﺑﻊُ :ﹶﺃﻧﱠﻪُ ﻣَﻘﹾﺮُﻭﻥﹲ ﺑﹺﺎ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺ ﺖ َﺷﻬَﺎ َﺩﺓﹸ ﺍﻟﺰﱡﻭ ﹺﺭ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋ َﺪﹶﻟ ْ ﲔ ﹺﺑ ِﻪ { ﻭَﻟِﻬَﺬﹶﺍ } ﻗﹶﺎ ﹶﻝ َ } ﻭَﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﹶﻗ ْﻮ ﹶﻝ ﺍﻟﺰﱡﻭ ﹺﺭ { } ُﺣَﻨﻔﹶﺎ َﺀ ِﻟﻠﱠ ِﻪ ﹶﻏ ْﻴ َﺮ ﻣُﺸْ ﹺﺮ ِﻛ َ ﻕ ﺍ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ َﻭﻛﹶﺎ ﹶﻥ ُﻣﺘﱠ ِﻜﺌﹰﺎ ﺍ ﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ ﹺﺑﺎﹶﻟﻠﱠ ِﻪ َﻣﺮﱠَﺗ ْﻴ ﹺﻦ َﻭﹶﻗ َﺮﹶﺃ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂَﻳ ﹶﺔ َﻭﻗﹶﺎ ﹶﻝ :ﹶﺃﻟﹶﺎ ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ ﹺﺑﹶﺄ ﹾﻛَﺒ ﹺﺮ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﺍﹾﻟﹺﺈ ْﺷﺮَﺍ ُﻙ ﺑﹺﺎﹶﻟﻠﱠ ِﻪ َﻭ ُﻋﻘﹸﻮ ُ ﺖ { .ﺍﻟﺜﱠﺎ ِﻣﻦُ :ﹶﺃﻧﱠﻪُ ُﺭ ﹾﻛ ُﻦ ﺲ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻟﹶﺎ َﻭﹶﻗ ْﻮﻝﹸ ﺍﻟﺰﱡﻭ ﹺﺭ ﹶﺃﻟﹶﺎ َﻭ َﺷﻬَﺎ َﺩﺓﹸ ﺍﻟﺰﱡﻭ ﹺﺭ ﹶﻓﻤَﺎ ﺯَﺍ ﹶﻝ ﻳُﻜﹶﺮﱢﺭُﻫَﺎ َﺣﺘﱠﻰ ﻗﹸﻠﹾﻨَﺎ ﹶﻟ ْﻴَﺘﻪُ َﺳ ﹶﻜ َ ﺠﹶﻠ َ ﹶﻓ َ ﺤ ﹾﻜ ﹺﻢ ﻭَﺍ ﹾﻟ ﹶﻘﻀَﺎ ِﺀ ﻭَﺍﻟﺸﱠﻬَﺎ َﺩﺓﹸ ﺍ ﹾﻟﻌَﺎﻣﱠ ﹸﺔ ﻓِﻲ َﺟﻤِﻴ ﹺﻊ ﺍﹾﻟﹸﺄﻣُﻮ ﹺﺭ ﻭَﺍﻟﺸﱠﻬَﺎ َﺩﺓﹸ ﺧَﺎ ﺻﱠ ﹶﺔ ﺤﻜﱠﺎ ﹺﻡ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ِﻗﻮَﺍ ُﻡ ﺍﹾﻟ ُ ﺍﻟﺸﱠﻬَﺎ َﺩ ِﺓ ﺍﹾﻟ ﺨَﺎ ﺻﱠ ِﺔ ِﻋ ْﻨ َﺪ ﺍﹾﻟ ُ ﺱ { َﻭﺭُ ﹾﻛ ُﻦ ﺍﹾﻟﹺﺈ ﹾﻗﺮَﺍ ﹺﺭ ﻚ َﺟ َﻌ ﹾﻠﻨَﺎ ﹸﻛ ْﻢ ﺃﹸﻣﱠ ﹰﺔ َﻭ َﺳﻄﹰﺎ ﻟِﺘَﻜﹸﻮﻧُﻮﺍ ُﺷ َﻬﺪَﺍ َﺀ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ ﺕ ﺑﹺﻬَﺎ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ َ } :ﻭ ﹶﻛ ﹶﺬِﻟ َ َﻫ ِﺬ ِﻩ ﺍﹾﻟﺄﹸﻣﱠ ِﺔ ﺍﻟﱠﺘِﻲ ُﻣﻴﱢ َﺰ ْ
ﺚ ﻭَﺍ ﹾﻟﹶﺄ ْﺧﺒَﺎ ﹺﺭ ﺍﻟﱠﺘِﻲ ﹺﺑﻬَﺎ َﻳﻘﹸﻮ ُﻡ ﺍﹾﻟﹺﺈ ْﺳﻠﹶﺎ ُﻡ ؛ َﺑ ﹾﻞ ِﻫ َﻲ ُﺭ ﹾﻛ ُﻦ ﺍﻟﻨﱡُﺒﻮﱠ ِﺓ ﻭَﺍﻟﺮﱢﺳَﺎﹶﻟ ِﺔ ﺴ ِﻪ َﻭﺭُ ﹾﻛﻦُ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ﺍﻟﱠﺬِﻱ ﻫُ َﻮ َﺷﻬَﺎ َﺩﺓﹸ ﺍ ﹾﻟ َﻤ ْﺮ ِﺀ َﻋﻠﹶﻰ َﻧ ﹾﻔ ِ ﻀﻤﱠﻦُ ﺕ ﺍﻟﱠﺘِﻲ َﺗَﺘ َ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﻭَﺍ ِﺳ ﹶﻄ ﹲﺔ َﺑ ْﻴ َﻦ ﺍﻟﻠﱠ ِﻪ َﻭَﺑ ْﻴ َﻦ َﺧ ﹾﻠ ِﻘ ِﻪ َﻭﺭُ ﹾﻛﻦُ ﺍ ﹾﻟ ﹸﻔﺘْﻴَﺎ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﺇ ْﺧﺒَﺎ ُﺭ ﺍ ﹾﻟ ُﻤ ﹾﻔﺘِﻲ ﹺﺑﺤُ ﹾﻜ ﹺﻢ ﺍﻟﻠﱠ ِﻪ َ .ﻭﺭُ ﹾﻛﻦُ ﺍ ﹾﻟﻤُﻌَﺎ َﻣﻠﹶﺎ ِ ﺻ َﺪﻗﹸﻬُ ْﻢ ﹶﻛﻠﹶﺎﻣًﺎ ﺻ َﺪﻗﹸﻬُ ْﻢ ُﺭ ْﺅﻳَﺎ ﹶﺃ ْ ﹶﺃ ْﺧﺒَﺎ َﺭ ﹸﻛﻞﱟ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤَﺘﻌَﺎ ِﻣﹶﻠ ْﻴ ﹺﻦ ِﻟﻠﹾﺂ َﺧ ﹺﺮ ﹺﺑﻤَﺎ ﻓِﻲ ِﺳ ﹾﻠ َﻌِﺘ ِﻪ َﻭﺭُ ﹾﻛﻦُ ﺍﻟﺮﱡﺅْﻳَﺎ ﺍﻟﱠﺘِﻲ ﻗِﻴ ﹶﻞ ﻓِﻴﻬَﺎ :ﹶﺃ ْ ﺏ ﻫُ َﻮ ﺍ ﹾﻟﻤُ َﻤﻴﱢﺰُ َﺑ ْﻴ َﻦ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﻭَﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ﹺﻖ ﹶﻛﻤَﺎ ﺟَﺎ َﺀ ﻓِﻲ ﻕ ﻭَﺍﹾﻟ ﹶﻜ ِﺬ َ ﻭَﺍﹶﻟﱠﺘِﻲ ﻳُ ْﺆَﺗ َﻤﻦُ ﻓِﻴﻬَﺎ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻋﻠﹶﻰ ﻣَﺎ َﺭﺃﹶﻯ .ﺍﻟﺘﱠﺎ ِﺳﻊُ :ﹶﺃﻥﱠ ﺍﻟﺼﱢ ْﺪ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ : ﺲ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﹶﺃَﻧ ﹴ ﻕ ﺍﻟﱠﺬِﻱ ﺑُﹺﻨ َﻲ َﻋﹶﻠ ْﻴ ِﻪ ﺍﹾﻟ ﹶﻜ ِﺬﺏُ َ .ﻭﻓِﻲ ﺍﻟﺼﱠﺤِﻴ َ ﺱ ﺍﻟﻨﱢﻔﹶﺎ ﹺ ﺍ ﹾﻟﹶﺄﹶﺛ ﹺﺮ :ﹶﺃﺳَﺎ ُ ﺚ ﺁ َﺧ َﺮ َ } :ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺧُﻠﹸ ﹴﻖ ﻒ ﻭَﺇﹺﺫﹶﺍ ﺍﹸ ْﺅﺗُ ِﻤ َﻦ ﺧَﺎ ﹶﻥ { َﻭﻓِﻲ َﺣﺪِﻳ ٍ ﺏ ﻭَﺇﹺﺫﹶﺍ َﻭ َﻋ َﺪ ﹶﺃ ْﺧﹶﻠ َ ﺙ ﹶﻛ ﹶﺬ َ } ﺁَﻳﺔﹸ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ﹺﻖ ﺛﹶﻠﹶﺎﺙﹲ ﺇﺫﹶﺍ َﺣﺪﱠ ﹶ ﺿ َﻊ ﻣَُﺘَﻌﺪﱢ َﺩ ٍﺓ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺏ ﻓِﻲ َﻣﻮَﺍ ِ ﲔ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﺑﹺﺎ ﹾﻟ ﹶﻜ ِﺬ ﹺ ﻒ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ ﺻ َ ﺏ { َﻭ َﻭ َ ﺨﻴَﺎَﻧ ﹶﺔ ﻭَﺍﹾﻟ ﹶﻜ ِﺬ َ ﺲ ﺍﹾﻟ ِ ﻳُ ﹾﻄَﺒﻊُ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻦُ ﹶﻟ ْﻴ َ ﲔ ﺦ ﺍ ﹾﻟﻌَﺎ ﹺﺭِﻓ َ ﲔ ُﻫ ْﻢ ﹶﺃ ْﻫﻞﹸ ﺍﻟﻨﱠﺎ ﹺﺭ ﻓِﻲ ﺍﻟﺪﱠ ْﺭ ِﻙ ﺍ ﹾﻟﹶﺄ ْﺳ ﹶﻔ ﹺﻞ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ .ﺍ ﹾﻟﻌَﺎ ِﺷﺮُ :ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻤﺸَﺎﹺﻳ َ ﺠﻨﱠ ِﺔ َﻭﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ ﲔ ُﻫ ْﻢ ﹶﺃ ْﻫﻞﹸ ﺍﹾﻟ َ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﻕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎﺹُ ﹶﻛﻤَﺎ َﺟ َﻤ َﻊ ﺍﻟﻠﱠ ُﻪ ﺑَﻴْﻨَﻬُﻤَﺎ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ } :ﻭَﺍ ْﺟَﺘﹺﻨﺒُﻮﺍ ﹶﻗ ْﻮ ﹶﻝ ﺍﻟﺰﱡﻭ ﹺﺭ ﺱ ﺍﻟﻄﱠﺮﹺﻳ ﹺﻖ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻫُ َﻮ ﺍﻟﺼﱢ ْﺪ ُ ﺍﺗﱠﻔﹶﻘﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﹶﺃﺳَﺎ َ ﺿ َﻊ ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﻚ ﻓِﻲ َﻣﻮَﺍ ِ ﻉ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﺩَﺍ ﱞﻝ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺏ ﻭَﺍﻟﺴﱡﻨﱠ ِﺔ َﻭﹺﺇ ْﺟﻤَﺎ ُ ﺹ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﲔ ﹺﺑ ِﻪ { َﻭُﻧﺼُﻮ ُ { } ُﺣَﻨﻔﹶﺎ َﺀ ِﻟﻠﱠ ِﻪ ﹶﻏ ْﻴ َﺮ ﻣُﺸْ ﹺﺮ ِﻛ َ ﺏ ﺏ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻭ ﹶﻛﺬﱠ َ ﲔ { ﻭﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﹶﻓ َﻤ ْﻦ ﹶﺃ ﹾﻇﹶﻠﻢُ ِﻣﻤﱠ ْﻦ ﹶﻛ ﹶﺬ َ ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺍﺗﱠﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﻛﹸﻮﻧُﻮﺍ َﻣ َﻊ ﺍﻟﺼﱠﺎ ِﺩِﻗ َ ﻚ ُﻫ ُﻢ ﺍ ﹾﻟ ُﻤﺘﱠﻘﹸﻮ ﹶﻥ { َﻭﻗﹶﺎ ﹶﻝ ﻕ ﹺﺑ ِﻪ ﺃﹸﻭﹶﻟِﺌ َ ﺻﺪﱠ َ ﻕ َﻭ َ ﺲ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ َﻣ ﹾﺜﻮًﻯ ِﻟ ﹾﻠﻜﹶﺎِﻓﺮﹺﻳ َﻦ { } ﻭَﺍﻟﱠﺬِﻱ ﺟَﺎ َﺀ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ ﻕ ﺇ ﹾﺫ ﺟَﺎ َﺀﻩُ ﹶﺃﹶﻟ ْﻴ َ ﺑﹺﺎﻟﺼﱢ ْﺪ ﹺ ﺡ ﺍ ﹾﻟﹶﺄ ِﻣﲔُ { } َﻋﻠﹶﻰ ﲔ { } َﻧ َﺰ ﹶﻝ ﹺﺑ ِﻪ ﺍﻟﺮﱡﻭ ُ ﻕ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ ﻭَﺍﹾﻟﻜﹶﺎ ِﻫ ﹺﻦ ﻭَﺍﻟﺴﱠﺎ ِﺣ ﹺﺮ َ } :ﻭﹺﺇﻧﱠﻪُ ﻟﹶﺘَﻨْﺰﹺﻳﻞﹸ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ َﺗﻌَﺎﻟﹶﻰ ﹶﻟﻤﱠﺎ َﺑﻴﱠ َﻦ ﺍ ﹾﻟ ﹶﻔ ْﺮ َ ﲔ { ﺇﻟﹶﻰ ﹶﻗ ْﻮِﻟ ِﻪ َ } :ﻫ ﹾﻞ ﺃﹸَﻧﺒﱢﺌﹸﻜﹸ ْﻢ َﻋﻠﹶﻰ َﻣ ْﻦ ﲔ { } َﻭﹺﺇﻧﱠﻪُ ﹶﻟﻔِﻲ ﺯُﺑُ ﹺﺮ ﺍﹾﻟﹶﺄﻭﱠِﻟ َ ﻚ ِﻟَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﻨْﺬِﺭﹺﻳﻦَ { } ﹺﺑِﻠﺴَﺎ ٍﻥ َﻋ َﺮﹺﺑﻲﱟ ﻣُﹺﺒ ﹴ ﹶﻗ ﹾﻠﹺﺒ َ َﺗَﻨﺰﱠ ﹸﻝ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ { } َﺗَﻨﺰﱠﻝﹸ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ﹶﺃﻓﱠﺎ ٍﻙ ﹶﺃﺛِﻴ ﹴﻢ { } ُﻳ ﹾﻠﻘﹸﻮ ﹶﻥ ﺍﻟﺴﱠ ْﻤ َﻊ َﻭﹶﺃ ﹾﻛﹶﺜﺮُﻫُ ْﻢ ﻛﹶﺎ ِﺫﺑُﻮ ﹶﻥ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭ َﻣ ْﻦ ﹶﺃ ﹾﻇﹶﻠﻢُ ﺡ ﺇﹶﻟ ْﻴ ِﻪ ﺷَﻲْﺀٌ َﻭ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ َﺳﺄﹸ ْﻧ ﹺﺰﻝﹸ ِﻣﹾﺜ ﹶﻞ ﻣَﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ : ِﻣﻤﱠ ﹺﻦ ﺍ ﹾﻓَﺘﺮَﻯ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻛ ِﺬﺑًﺎ ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ ﺃﹸﻭ ِﺣ َﻲ ﺇﹶﻟﻲﱠ َﻭﹶﻟ ْﻢ ﻳُﻮ َ ﲔ ﺇ ﹾﻥ َﻳ ﹸﻜ ْﻦ ﹶﻏﹺﻨﻴﺎ ﹶﺃ ْﻭ ﺴﻜﹸ ْﻢ ﹶﺃ ﹺﻭ ﺍ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ ﻭَﺍ ﹾﻟﹶﺄ ﹾﻗ َﺮﹺﺑ َ ﻂ ُﺷ َﻬﺪَﺍ َﺀ ِﻟﻠﱠ ِﻪ َﻭﹶﻟ ْﻮ َﻋﻠﹶﻰ ﹶﺃ ْﻧﻔﹸ ِ ﺴِ ﲔ ﺑﹺﺎ ﹾﻟ ِﻘ ْ } ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻛﹸﻮﻧُﻮﺍ ﹶﻗﻮﱠﺍ ِﻣ َ ﻓﹶﻘِﲑًﺍ { . ﲑ. ﻚ ﹶﻛِﺜ ٌ ﺼ ﹶﻞ ﻓِﻲ ﻗﹶﻠﹾﺒﹺﻬَﺎ ﺇ ﹾﺫ ﺫﹶﺍ َﻙ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َ ،ﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ َ ﺐ)ِ (١ﻟﻤَﺎ َﺣ َ ﺴ ﹾﻘ ﹺﻲ ﺍﹾﻟ ﹶﻜ ﹾﻠ ﹺ َ ،ﻭ ﹶﻛﻤَﺎ ﹶﻏ ﹶﻔ َﺮ ِﻟ ﹾﻠَﺒ ِﻐﻲﱢ ﹺﺑ َ ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣَﻴﺔﹸ : ﺴﻨَﺎ ُ ﺤَ " ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎِﻟﺚﹸ " :ﺍﹾﻟ َ __________ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)َ ( ٣٣٢١ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ -ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ َ -ﻋ ْﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺖ ُﺧﻔﱠﻬَﺎ ،ﹶﻓﹶﺄﻭْﹶﺛ ﹶﻘﺘْﻪُ ﺱ َﺭ ِﻛﻰﱟ َﻳ ﹾﻠ َﻬﺚﹸ ،ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ َﺩ َﻳ ﹾﻘﺘُﻠﹸﻪُ ﺍ ﹾﻟ َﻌ ﹶﻄﺶُ ،ﹶﻓَﻨ َﺰ َﻋ ْ ﺐ َﻋﻠﹶﻰ َﺭﹾﺃ ﹺ ﺕ ﹺﺑ ﹶﻜ ﹾﻠ ﹴ ﺴ ٍﺔ َﻣﺮﱠ ْ ﻗﹶﺎ ﹶﻝ » ﻏﹸ ِﻔ َﺮ ِﻻ ْﻣ َﺮﹶﺃ ٍﺓ ﻣُﻮِﻣ َﻚ «. ﺖ ﹶﻟﻪُ ِﻣ َﻦ ﺍ ﹾﻟﻤَﺎ ِﺀ ،ﹶﻓﻐُ ِﻔ َﺮ ﻟﹶﻬَﺎ ﹺﺑ ﹶﺬِﻟ َ ﺨﻤَﺎ ﹺﺭﻫَﺎ ،ﹶﻓَﻨ َﺰ َﻋ ْ ﹺﺑ ِ ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ( ٢٤٦٦ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ) ( ٥٩٩٧ﻭﺍﻟﻠﻔﻆ ﻟﻪ َﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ َﻋ ﹺﻦ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺖ ﹶﻟﻪُ ﺑﹺﻤُﻮﻗِﻬَﺎ ﺶ ﹶﻓَﻨ َﺰ َﻋ ْ ﻒ ﹺﺑﹺﺒﹾﺌ ﹴﺮ ﹶﻗ ْﺪ ﹶﺃ ْﺩﹶﻟ َﻊ ِﻟﺴَﺎَﻧﻪُ ِﻣ َﻦ ﺍ ﹾﻟ َﻌ ﹶﻄ ﹺ ﺕ ﻛﹶﻠﹾﺒًﺎ ﻓِﻰ َﻳ ْﻮ ﹴﻡ ﺣَﺎﺭﱟ ُﻳﻄِﻴ ُ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹶﺃﻥﱠ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﺑَﻐِﻴﺎ َﺭﹶﺃ ْ ﹶﻓﻐُ ِﻔ َﺮ ﻟﹶﻬَﺎ « = .ﺃﺩﻟﻊ :ﺃﺧﺮﺝ -ﺍﳌﻮﻕ :ﺍﳋﻒ ﻭﰲ ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ) -ﺝ / ١٢ﺹ (٢٠ ﺳﻘﻰ ﺍﳌﺎﺀ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﺮﺑﺎﺕ ﺇﱃ ﺍﷲ -ﺗﻌﺎﱃ ﻭ ﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ :ﻣﻦ ﻛﺜﺮﺕ ﺫﻧﻮﺑﻪ ﻓﻌﻠﻴﻪ ﺑﺴﻘﻰ ﺍﳌﺎﺀ ،ﻭﺇﺫﺍ ﻏﻔﺮﺕ ﺫﻧﻮﺏ ﺍﻟﺬﻯ ﺳﻘﻰ ﺍﻟﻜﻠﺐ ﻓﻤﺎ ﻇﻨﻜﻢ ﲟﻦ ﺳﻘﻰ ﺭﺟﻼ ﻣﺆﻣﻨًﺎ ﻣﻮﺣﺪﹸﺍ ﺃﻭ ﺃﺣﻴﺎﻩ ﺑﺬﻟﻚ. ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﻬﺑﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺟﺎﺯ ﺻﺪﻗﺔ ﺍﻟﺘﻄﻮﻉ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ،ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ » :ﰱ ﻛﻞ ﻛﺒﺪ ﺭﻃﺒﺔ ﺃﺟﺮ « ﻭﻓﻴﻪ ﺃﻥ ﺍﺠﻤﻟﺎﺯﺍﺓ ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻗﺪ ﺗﻜﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺟﻨﺲ ﺍﻷﻋﻤﺎﻝ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ » :ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﻪ ﲝﺪﻳﺪﺓ ﻋﺬﺏ ﻬﺑﺎ ﰱ ﻧﺎﺭ ﺟﻬﻨﻢ « .ﻭﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻷﻓﻌﺎﻝ :ﳍﺚ ﺍﻟﻜﻠﺐ ،ﻭﳍﺚ ﺑﻔﺘﺢ ﺍﳍﺎﺀ ﻭﻛﺴﺮﻫﺎ :ﺃﺩﻟﻊ ﻟﺴﺎﻧﻪ
ﻋﻄﺸًﺎ ،ﻭﳍﺚ ﺍﻹﻧﺴﺎﻥ ﺃﻳﻀًﺎ ﺍﺷﺘﺪ ﻋﻄﺸﻪ. ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)َ ( ٥٩٩٦ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ » َﺑ ْﻴَﻨﻤَﺎ ﺭَ ُﺟﻞﹲ َﻳ ْﻤﺸِﻰ ﺶ ﹶﻓﻘﹶﺎ ﹶﻝ ﺝ ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﻠﹾﺐٌ َﻳ ﹾﻠ َﻬﺚﹸ َﻳ ﹾﺄﻛﹸﻞﹸ ﺍﻟﺜﱠﺮَﻯ ِﻣ َﻦ ﺍ ﹾﻟ َﻌ ﹶﻄ ﹺ ﺏ ﹸﺛﻢﱠ َﺧ َﺮ َ ﺸ ﹺﺮ َ ﹺﺑ ﹶﻄﺮﹺﻳ ﹴﻖ ﺍ ْﺷَﺘﺪﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ َﻌ ﹶﻄﺶُ ﹶﻓ َﻮ َﺟ َﺪ ﺑﹺﺌﹾﺮًﺍ ﹶﻓَﻨ َﺰ ﹶﻝ ﻓِﻴﻬَﺎ ﹶﻓ َ ﺴ ﹶﻜﻪُ ﹺﺑﻔِﻴ ِﻪ َﺣﺘﱠﻰ َﺭِﻗ َﻰ ﻸ ُﺧﻔﱠ ُﻪ ﻣَﺎ ًﺀ ﹸﺛﻢﱠ ﹶﺃﻣْ َ ﺶ ِﻣ ﹾﺜﻞﹸ ﺍﻟﱠﺬِﻯ ﻛﹶﺎ ﹶﻥ َﺑﹶﻠ ﹶﻎ ِﻣﻨﱢﻰ .ﹶﻓَﻨ َﺰ ﹶﻝ ﺍ ﹾﻟﹺﺒﹾﺌ َﺮ ﹶﻓ َﻤ َ ﺐ ِﻣ َﻦ ﺍ ﹾﻟ َﻌ ﹶﻄ ﹺ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﹶﻟ ﹶﻘ ْﺪ َﺑﹶﻠ ﹶﻎ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻜ ﹾﻠ َ ﺸ ﹶﻜ َﺮ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻪُ ﹶﻓ َﻐ ﹶﻔ َﺮ ﹶﻟﻪُ « .ﻗﹶﺎﻟﹸﻮﺍ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﻭﹺﺇﻥﱠ ﻟﹶﻨَﺎ ﻓِﻰ َﻫ ِﺬ ِﻩ ﺍﹾﻟَﺒﻬَﺎِﺋ ﹺﻢ ﻷَﺟْﺮًﺍ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻓِﻰ ﹸﻛﻞﱢ ﹶﻛﹺﺒ ٍﺪ َﺭ ﹾﻃَﺒٍﺔ ﺐ ﹶﻓ َ ﻓﹶﺴَﻘﹶﻰ ﺍﹾﻟ ﹶﻜ ﹾﻠ َ ﺃﹶﺟْﺮٌ «. ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ) -ﺝ / ١٧ﺹ (٢٦٦ ﻗﺎﻝ ﺍﳌﺆﻟﻒ :ﰱ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳊﺾ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺮﲪﺔ ﻟﻠﺨﻠﻖ ﻛﻠﻬﻢ ﻛﺎﻓﺮﻫﻢ ﻭﻣﺆﻣﻨﻬﻢ ﻭﳉﻤﻴﻊ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﺮﻓﻖ ﻬﺑﺎ .ﻭﺃﻥ ﺫﻟﻚ ﳑﺎ ﻳﻐﻔﺮ ﺍﷲ ﺑﻪ ﺍﻟﺬﻧﻮﺏ ﻭﻳﻜﻔﺮ ﺑﻪ ﺍﳋﻄﺎﻳﺎ ،ﻓﻴﻨﺒﻐﻰ ﻟﻜﻞ ﻣﺆﻣﻦ ﻋﺎﻗﻞ ﺃﻥ ﻳﺮﻏﺐ ﰱ ﺍﻷﺧﺬ ﲝﻈﻪ ﻣﻦ ﺍﻟﺮﲪﺔ ،ﻭﻳﺴﺘﻌﻤﻠﻬﺎ ﰱ ﺃﺑﻨﺎﺀ ﺟﻨﺴﻪ ﻭﰱ ﻛﻞ ﺣﻴﻮﺍﻥ ،ﻓﻠﻢ ﳜﻠﻘﻪ ﺍﷲ ﻋﺒﺜﹰﺎ ،ﻭﻛﻞ ﺃﺣﺪ ﻣﺴﺌﻮﻝ ﻋﻤﺎ ﺍﺳﺘﺮﻋﻴﻪ ﻭﻣﻠﻜﻪ ﻣﻦ ﺇﻧﺴﺎﻥ ﺃﻭ ﻳﻬﻴﻤﺔ ﻻﺗﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻨﻄﻖ ﻭﺗﺒﻴﲔ ﻣﺎﻬﺑﺎ ﻣﻦ ﺍﻟﻀﺮ ،ﻭﻛﺬﻟﻚ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﺮﺣﻢ ﻛﻞ ﻬﺑﻴﻤﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﰱ ﻏﲑ ﻣﻠﻜﻪ ،ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺬﻯ ﺳﻘﻰ ﺍﻟﻜﻠﺐ ﺍﻟﺬﻯ ﻭﺟﺪﻩ ﺑﺎﻟﻔﻼﺓ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﻠﻜﹰﺎ ﻓﻐﻔﺮ ﺍﷲ ﻟﻪ ﺑﺘﻜﻠﻔﺔ ﺍﻟﻨﺰﻭﻝ ﻓﻴﺎﻟﺒﺌﺮ ﻭﺇﺧﺮﺍﺟﻪ ﺍﳌﺎﺀ ﰱ ﺧﻔﻪ ﻭﺳﻘﻴﻪ ﺇﻳﺎﻩ ،ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎﰱ ﻣﻌﲎ ﺍﻟﺴﻘﻰ ﻣﻦ ﺍﻹﻃﻌﺎﻡ ،ﺍﻻ ﺗﺮﻯ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ » :ﻣﺎ ﻣﻦ ﻣﺴﻠﻢ ﻏﺮﺱ ﻏﺮﺳًﺎ ﻓﺄﻛﻞ ﻣﻨﻪ ﺇﻧﺴﺎﻥ ﺃﻭ ﺩﺍﺑﺔ ﺇﻻ ﻛﺎﻥ ﻟﻪ ﺻﺪﻗﺔ « . ﳑﺎ ﻳﺪﺧﻞ ﰱ ﻣﻌﲎ ﺳﻘﻰ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺇﻃﻌﺎﻣﻬﺎ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻨﻬﺎ ﰱ ﺃﲪﺎﳍﺎ ﻭﺗﻜﻠﻴﻔﻬﺎ ﻣﺎﺗﻄﻴﻖ ﲪﻠﻪ ،ﻓﺬﻟﻚ ﻣﻦ ﺭﲪﺘﻬﺎ ﻭﺍﻹﺣﺴﺎﻥ ﺍﻟﻴﻬﺎ ،ﻭﻣﻦ ﺫﻟﻚ ﺗﺮﻙ ﺍﻟﺘﻌﺪﻯ ﰱ ﺿﺮﻬﺑﺎ ﻭﺃﺫﺍﻫﺎ ﻭﺗﺴﺨﲑﻫﺎ ﰱ ﺍﻟﻠﻴﻞ ﻭﰱ ﻏﲑ ﺃﻭﻗﺎﺕ ﺍﻟﺴﺨﺮﺓ ،ﻭﻗﺪ ﻬﻧﻴﻨﺎ ﰱ ﺍﻟﻌﺒﻴﺪ ﺃﻥ ﻧﻜﻠﻔﻬﻢ ﺍﳋﺪﻣﺔ ﰱ ﺍﻟﻠﻴﻞ ﻓﺈﻥ ﳍﻢ ﺍﻟﻠﻴﻞ ﻭﻟﻮﺍﻟﻴﻬﻢ ﺍﻟﻨﻬﺎﺭ ،ﻭﺍﻟﻮﺍﺏ ﻭﲨﻴﻊ ﺍﻟﺒﻬﺎﺋﻢ ﺩﺍﺧﻠﻮﻥ ﰱ ﻫﺬﺍ ﺍﳌﻌﲎ. ﻭﰱ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ » :ﻣﺎﻣﻦ ﻣﺴﻠﻢ ﻏﺮﺱ ﻏﺮﺳًﺎ ﻓﺄﻛﻞ ﻣﻨﻪ ﺇﻧﺴﺎﻥ ﺃﻭ ﻬﺑﻴﻤﺔ ﺇﻻ ﻛﺎﻥ ﻟﻪ ﺻﺪﻗﺔ « ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﺎﺫﻫﺐ ﻣﻦ ﻣﺎﻝ ﺍﳌﺴﻠﻢ ﺑﻐﲑ ﻋﻠﻤﻪ ﺃﻧﻪ ﻳﺆﺟﺮ ﻋﻠﻴﻪ. ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٧ﺹ (٤١٧ ﺠﻒّ ﹺﺟﺴْﻤﻪ ﺤﻲّ ﺫﹶﺍ ﹶﻛﺒﹺﺪ َﺭ ﹾﻃﺒَﺔ ِ ،ﻟﹶﺄﻥﱠ ﺍ ﹾﻟ َﻤﻴﱢﺖ َﻳ ﹺ ﺴ ﹾﻘﹺﻴ ِﻪ َﻭَﻧ ﺤْﻮﻩ ﹶﺃﺟْﺮ َ ،ﻭﺳُﻤﱢ َﻲ ﺍﹾﻟ َ َﻣ ْﻌﻨَﺎ ُﻩ ﻓِﻲ ﺍﹾﻟﹺﺈ ْﺣﺴَﺎﻥ ﹺﺇﻟﹶﻰ ﹸﻛﻞﹼ َﺣَﻴﻮَﺍﻥ َﺣﻲّ ﹺﺑ َ ﺤَﺘﺮَﻡ َ ،ﻭﻫُ َﻮ ﻣَﺎ ﻟﹶﺎ ُﻳ ْﺆﻣَﺮ ﹺﺑ ﹶﻘ ْﺘِﻠ ِﻪ .ﹶﻓﹶﺄﻣﱠﺎ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮﺭ ﹺﺑ ﹶﻘ ْﺘِﻠ ِﻪ ﺤَﻴﻮَﺍﻥ ﺍ ﹾﻟﻤُ ْ ﺤﺚﹼ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈ ْﺣﺴَﺎﻥ ﹺﺇﻟﹶﻰ ﺍﹾﻟ َ ﺤﺪِﻳﺚ ﺍﹾﻟ َ َﻭ ﹶﻛﺒﹺﺪﻩ .ﹶﻓﻔِﻲ ﺍ ﹾﻟ َ ﺤ ْﺮﹺﺑﻲّ ﻭَﺍ ﹾﻟ ُﻤ ْﺮَﺗﺪّ ﻭَﺍ ﹾﻟ ﹶﻜﻠﹾﺐ ﺍ ﹾﻟ َﻌﻘﹸﻮﺭ ﻭَﺍ ﹾﻟ ﹶﻔﻮَﺍﺳِﻖ ﺍﻟﹾ ﺨَﻤْﺲ ﻓﹶﻴَﻤْﺘَﺜِﻞ ﹶﺃﻣْﺮ ﺍﻟﺸﱠﺮْﻉ ﻓِﻲ ﹶﻗﺘْﻠﻪ ،ﻭَﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮﺭ ﹺﺑ ﹶﻘ ْﺘِﻠ ِﻪ ﻛﹶﺎ ﹾﻟﻜﹶﺎِﻓ ﹺﺮ ﺍﹾﻟ َ ﺴ ﹾﻘﹺﻴ ِﻪ ﻭَﺍﹾﻟﹺﺈ ْﺣﺴَﺎﻥ ﹺﺇﹶﻟ ْﻴ ِﻪ ﹶﺃْﻳﻀًﺎ ﹺﺑﹺﺈ ﹾﻃﻌَﺎ ِﻣ ِﻪ َﻭ ﹶﻏﻴْﺮﻩ ﺤﺼُﻞ ﺍﻟﺜﱠﻮَﺍﺏ ﹺﺑ َ ﺤَﺘﺮَﻡ ﹶﻓَﻴ ْ ﺤﺪِﻳﺚ َﻭﻣَﺎ ﻓِﻲ َﻣ ْﻌﻨَﺎ ُﻫﻦﱠ َ .ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤُ ْ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭَﺍﺕ ﻓِﻲ ﺍ ﹾﻟ َ َﺳﻮَﺍﺀ ﻛﹶﺎ ﹶﻥ َﻣ ْﻤﻠﹸﻮﻛﹰﺎ ﹶﺃ ْﻭ ُﻣﺒَﺎﺣًﺎ َ ،ﻭ َﺳﻮَﺍﺀ ﻛﹶﺎ ﹶﻥ َﻣ ْﻤﻠﹸﻮﻛﹰﺎ ﹶﻟﻪُ ﹶﺃ ْﻭ ِﻟ َﻐ ْﻴ ﹺﺮ ِﻩ .ﻭَﺍﻟﻠﱠﻪُ ﹶﺃ ْﻋﻠﹶﻢ . ﻚ ِﺫ ﹾﻛﺮَﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ { ﺕ ﹶﺫِﻟ َ ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺴﻨَﺎ ِ ﺤَ ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻲ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﹶﻟﻔﹰﺎ ﻣﱢ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ َ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ ) (١١٤)(١ﺳﻮﺭﺓ ﻫﻮﺩ . ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭَﻣﻀَﺎ ﹸﻥ ﹺﺇﻟﹶﻰ َﺭ َﻣﻀَﺎ ﹶﻥ ُﻣﻜﹶﻔﱢﺮَﺍﺕٌ ﻣَﺎ َﺑ ْﻴَﻨﻬُﻦﱠ ﺇﹺﺫﹶﺍ ﺨ ْﻤ ُ ﺕ ﺍﹾﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ » ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ َﻭﻗﹶﺎ ﹶﻝ َ ﺐ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ « )(٢ ﺍ ْﺟَﺘَﻨ َ __________ ﺏ ِﻣ َﻦ ﺍ ْﻣ َﺮﹶﺃ ٍﺓ ﻗﹸ ْﺒﹶﻠ ﹰﺔ ،ﹶﻓﹶﺄﺗَﻰ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻼ ﹶﺃﺻَﺎ َ ﺴﻌُﻮ ٍﺩ ﹶﺃﻥﱠ َﺭﺟُ ﹰ ) - (١ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)َ ( ٥٢٦ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻣ ْ ﺕ(. ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺴﻨَﺎ ِ ﺤَ ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﹶﻟﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍ ﹾﻟ َ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﻓﹶﺄﺧَْﺒ َﺮﻩُ ،ﹶﻓﹶﺄ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ) ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ ﺠﻤِﻴ ﹺﻊ ﹸﺃﻣﱠﺘِﻰ ﹸﻛﻠﱢ ﹺﻬ ْﻢ « . ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃﻟِﻰ ﻫَﺬﹶﺍ ﻗﹶﺎ ﹶﻝ » ِﻟ َ
ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)َ ( ٧١٨٠ﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﺟَﺎ َﺀ ﺭَﺟُﻞﹲ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺖ .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ﺾ ِﻓﻰﱠ ﻣَﺎ ِﺷ ﹾﺌ َ ﺻْﺒﺖُ ﻣِﻨْﻬَﺎ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﺃﹶﻣَﺴﱠﻬَﺎ ﹶﻓﹶﺄﻧَﺎ ﻫَﺬﹶﺍ ﻓﹶﺎ ﹾﻗ ﹺ ﺠﺖُ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﻓِﻰ ﹶﺃ ﹾﻗﺼَﻰ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ َﻭﹺﺇﻧﱢﻰ ﹶﺃ َ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻧﱢﻰ ﻋَﺎﹶﻟ ْ ﻚ -ﻗﹶﺎ ﹶﻝ -ﹶﻓﹶﻠ ْﻢ َﻳ ُﺮﺩﱠ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﺷ ْﻴﺌﹰﺎ ﹶﻓ ﹶﻘﺎ َﻡ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﻓﹶﺎ ْﻧ ﹶﻄﹶﻠ َﻖ ﺴ َ ﺕ َﻧ ﹾﻔ َ ﻋُ َﻤﺮُ ﹶﻟ ﹶﻘ ْﺪ َﺳَﺘ َﺮ َﻙ ﺍﻟﻠﱠ ُﻪ ﹶﻟ ْﻮ َﺳَﺘ ْﺮ َ ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﹶﻟﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹺﺇﻥﱠ ﻼ َﻋﹶﻠ ْﻴ ِﻪ َﻫ ِﺬ ِﻩ ﺍﻵَﻳ ﹶﺔ )ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ ﻼ َﺩﻋَﺎ ُﻩ َﻭَﺗ ﹶ ﹶﻓﹶﺄﺗَْﺒ َﻌﻪُ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﺭﺟُ ﹰ ﺱ ﻚ ِﺫ ﹾﻛﺮَﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ ( ﹶﻓﻘﹶﺎ ﹶﻝ ﺭَﺟُﻞﹲ ِﻣ َﻦ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﻳَﺎ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ﻫَﺬﹶﺍ ﹶﻟﻪُ ﺧَﺎ ﺻﱠ ﹰﺔ ﻗﹶﺎ ﹶﻝ » َﺑ ﹾﻞ ﻟِﻠﻨﱠﺎ ﹺ ﺕ ﹶﺫِﻟ َ ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺴﻨَﺎ ِ ﺤَ ﺍﹾﻟ َ ﻛﹶﺎﻓﱠ ﹰﺔ « =.ﻋﺎﰿ :ﺩﺍﻋﺐ ﻭﰲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ)َ ( ٣٤٠١ﻋ ْﻦ ُﻣﻌَﺎ ِﺫ ْﺑ ﹺﻦ َﺟَﺒ ﹴﻞ ﻗﹶﺎ ﹶﻝ ﹶﺃﺗَﻰ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺭَ ُﺟﻞﹲ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺲ َﻳﹾﺄﺗِﻰ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﺷ ْﻴﺌﹰﺎ ﹺﺇﻟﹶﻰ ﺍ ْﻣ َﺮﹶﺃِﺗ ِﻪ ﹺﺇﻻﱠ ﹶﻗ ْﺪ ﹶﺃﺗَﻰ ﻫُ َﻮ ﺇﹺﻟﹶﻴْﻬَﺎ ﹺﺇﻻﱠ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻢ ﺲ َﺑ ْﻴَﻨ ُﻬﻤَﺎ َﻣ ْﻌ ﹺﺮﹶﻓ ﹲﺔ ﹶﻓﹶﻠ ْﻴ َ ﻼ ﹶﻟِﻘ َﻰ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ َﻭﹶﻟ ْﻴ َ ﺖ َﺭﺟُ ﹰ ﺍﻟﻠﱠ ِﻪ ﹶﺃ َﺭﹶﺃْﻳ َ ﻚ ِﺫ ﹾﻛﺮَﻯ ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﹶﺫِﻟ َ ﺴﻨَﺎ ِ ﺤَ ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭﺯُﹶﻟﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ َ ﻳُ ﺠَﺎﻣِﻌْﻬَﺎ .ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ) ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ ﲔ ﻋَﺎﻣﱠ ﹰﺔ ﻗﹶﺎ ﹶﻝ » َﺑ ﹾﻞ ﺼﻠﱢ َﻰ .ﻗﹶﺎ ﹶﻝ ﻣُﻌَﺎﺫﹲ ﹶﻓﻘﹸ ﹾﻠﺖُ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃ ِﻫ َﻰ ﹶﻟﻪُ ﺧَﺎ ﺻﱠ ﹰﺔ ﹶﺃ ْﻡ ِﻟﻠﹾﻤُﺆْ ِﻣﹺﻨ َ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ( ﹶﻓﹶﺄ َﻣ َﺮﻩُ ﹶﺃ ﹾﻥ َﻳَﺘ َﻮ ﺿﱠﹶﺄ َﻭﻳُ َ ﲔ ﻋَﺎﻣﱠ ﹰﺔ « ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ. ِﻟﻠﹾﻤُﺆْ ِﻣﹺﻨ َ ﺻﺒْﺖُ ﺞ ﹶﻓﹶﺄ َ ﺕ ُﺗﺒَﺎﹺﻳﻌُﻪُ ﹶﻓﹶﺄ ْﺩ َﺧ ﹾﻠُﺘﻬَﺎ ﺍﻟﺪﱠ ْﻭﹶﻟ َ ﻼ ﹶﺃﺗَﻰ ﻋُ َﻤ َﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ْﻣ َﺮﹶﺃ ﹲﺓ ﺟَﺎ َﺀ ْ ﺱ ﹶﺃﻥﱠ َﺭﺟُ ﹰ ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ (٢٢٤٤ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ ﺴﹶﺄﹶﻟﻪُ ﺖ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ ﻓﹶﺎ ْﺳﹶﺄ ﹾﻟ ُﻪ .ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄﺗَﺎ ُﻩ ﹶﻓ َ ﻚ ﻟﹶﻌَﻠﱠﻬَﺎ ﻣُﻐِﻴﺐٌ ﻓِﻰ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﺃ َﺟ ﹾﻞ .ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ﹾﺋ ِ ﺤ َ ﻉ .ﹶﻓﻘﹶﺎ ﹶﻝ َﻭْﻳ َ ﺠﻤَﺎ ﹺ ﻣِﻨْﻬَﺎ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺍﹾﻟ ﹺ ﻚ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﹶﻌَﻠﱠﻬَﺎ ﻣُﻐِﻴﺐٌ ﻓِﻰ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ِﻣﹾﺜ ﹶﻞ ﹶﻗ ْﻮ ﹺﻝ ﻋُ َﻤ َﺮ ﹸﺛﻢﱠ ﹶﺃﺗَﻰ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ِﻣ ﹾﺜ ﹶﻞ ﹶﺫِﻟ َ ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺴﻨَﺎ ِ ﺤَ ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﻟﹶﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ َ ﻗﹶﺎ ﹶﻝ » ﹶﻓﹶﻠ َﻌﻠﱠﻬَﺎ ﻣُﻐِﻴﺐٌ ﻓِﻰ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ «َ .ﻭَﻧ َﺰ ﹶﻝ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹸﻥ ) َﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ ﺻ ْﺪ َﺭﻩُ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻻ َﻭ ﹶﻻ ﻧُ ْﻌ َﻤ ﹶﺔ ﺏ ﻋُ َﻤﺮُ َ ﻀ َﺮ َ ﺱ ﻋَﺎﻣﱠ ﹰﺔ ﹶﻓ َ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ( ﹺﺇﻟﹶﻰ ﺁ ِﺧ ﹺﺮ ﺍﻵَﻳ ِﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃِﻟ َﻰ ﺧَﺎ ﺻﱠ ﹰﺔ ﹶﺃ ْﻡ ﻟِﻠﻨﱠﺎ ﹺ ﻕ ﻋُ َﻤﺮُ « ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ = .ﺍﻟﺪﻭﰿ : ﺻ َﺪ َ ﺱ ﻋَﺎﻣﱠ ﹰﺔ .ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ » - َﻋ ْﻴ ﹴﻦ َﺑ ﹾﻞ ﻟِﻠﻨﱠﺎ ﹺ ﺍﳌﺨﺪﻉ ﺠ َﺮ ٍﺓ َﻭﹶﺃ َﺧ ﹶﺬ ﻣِﻨْﻬَﺎ ﹸﻏﺼْﻨﹰﺎ ﻳَﺎﺑﹺﺴﹰﺎ ﺖ َﺷ َ ﺤ َ ﺖ َﻣ َﻊ َﺳ ﹾﻠﻤَﺎ ﹶﻥ ﺍ ﹾﻟﻔﹶﺎ ﹺﺭ ِﺳﻰﱢ َﺗ ْ ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ (٢٤٤٢٨ﻋ ْﻦ ﹶﺃﺑﹺﻰ ُﻋ ﹾﺜﻤَﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﹸﻛ ْﻨ ُ ﺖ َﻭِﻟ َﻢ َﺗ ﹾﻔ َﻌﹸﻠ ُﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﻫَﻜﹶﺬﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﺑﹺﻰ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﺴﹶﺄﹸﻟﻨﹺﻰ ِﻟ َﻢ ﹶﺃ ﹾﻓ َﻌﻞﹸ ﻫَﺬﹶﺍ ﹸﻗ ﹾﻠ ُ ﹶﻓ َﻬﺰﱠﻩُ َﺣﺘﱠﻰ َﺗﺤَﺎﺕﱠ َﻭ َﺭﻗﹸﻪُ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﻳَﺎ ﹶﺃﺑَﺎ ُﻋ ﹾﺜﻤَﺎ ﹶﻥ ﹶﺃ ﹶﻻ َﺗ ْ ﺠ َﺮ ٍﺓ ﹶﻓﹶﺄ َﺧ ﹶﺬ ﻣِﻨْﻬَﺎ ﹸﻏﺼْﻨﹰﺎ ﻳَﺎﺑﹺﺴﹰﺎ ﹶﻓ َﻬﺰﱠﻩُ َﺣﺘﱠﻰ َﺗﺤَﺎﺕﱠ َﻭ َﺭﻗﹸﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻳَﺎ َﺳ ﹾﻠﻤَﺎ ﹸﻥ ﹶﺃ ﹶﻻ ﺖ َﺷ َ ﺤ َ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭَﺃﹶﻧَﺎ َﻣ َﻌﻪُ َﺗ ْﺲ ﺨ ْﻤ َ ﺕ ﺍ ﹾﻟ َ ﺻﻠﱠﻰ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ ﺴ َﻦ ﺍ ﹾﻟ ُﻮ ﺿُﻮ َﺀ ﹸﺛﻢﱠ َ ﺴِﻠ َﻢ ﺇﹺﺫﹶﺍ َﺗ َﻮ ﺿﱠﹶﺄ ﹶﻓﹶﺄ ْﺣ َ ﺖ َﻭِﻟ َﻢ َﺗ ﹾﻔ َﻌﻠﹸﻪُ ﻗﹶﺎ ﹶﻝ » ﹺﺇﻥﱠ ﺍ ﹾﻟﻤُ ْ ﺗَﺴْﺄﹶﻟﹸﻨﹺﻰ ِﻟ َﻢ ﹶﺃ ﹾﻓَﻌﻞﹸ ﻫَﺬﹶﺍ « .ﹸﻗ ﹾﻠ ُ ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺴﻨَﺎ ِ ﺤَ ﻼ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﻟﹶﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﹺﺇﻥﱠ ﺍﹾﻟ َ ﺖ َﺧﻄﹶﺎﻳَﺎﻩُ ﹶﻛﻤَﺎ َﻳَﺘﺤَﺎﺕﱡ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ َﺭ ﻕُ َ -ﻭﻗﹶﺎ ﹶﻝ َ ) -ﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ َﺗ ﺤَﺎﺗﱠ ْ ﻚ ِﺫ ﹾﻛﺮَﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ( « ﻭﻫﻮ ﺣﺴﻦ. ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﹶﺫِﻟ َ ) - (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ) ٥٧٣ﻭ(٥٧٤ ﺖ ﻟﹶﺎ ﲑ ﹰﺓ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎَﻧ ْ ﺏ ﺗُ ْﻐﹶﻔﺮُ ﻣَﺎ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﹶﻛﹺﺒ َ ﺲ ﺍﻟﹾﻤُﺮَﺍﺩُ ﹶﺃﻥﱠ ﺍﻟ ﱡﺬﻧُﻮ َ ﺏ ﻛﹸﻠﱠﻬَﺎ ﺗُ ْﻐ ﹶﻔﺮُ ﹺﺇﻟﱠﺎ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﹶﻓﹺﺈﻧﱠﻬَﺎ ﻟﹶﺎ ﺗُ ْﻐ ﹶﻔﺮُ َﻭﹶﻟ ْﻴ َ َﻣ ْﻌﻨَﺎ ُﻩ ﹶﺃﻥﱠ ﺍﻟ ﱡﺬﻧُﻮ َ ﺚ َﻳﹾﺄﺑَﺎ ُﻩ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ﻋِﻴَﺎﺽٌ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ ُﺭ ﻓِﻲ ﺤﺪِﻳ ِ ﻕ ﺍ ﹾﻟ َ ﺴﻴَﺎ ُ ﻳُ ْﻐ ﹶﻔﺮُ ﺷَﻲْﺀٌ ِﻣ ْﻦ ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ،ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻣُ ﺤْﺘَﻤِﻠﹰﺎ ﹶﻓ ِ ﲑ ﹲﺓ ﻫُ َﻮ َﻣ ﹾﺬ َﻫﺐُ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱡﻨﱠ ِﺔ َﻭﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﹺﺇﻧﱠﻤَﺎ ﻳُ ﹶﻜﻔﱢﺮُﻫَﺎ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﹶﺃ ْﻭ َﺭ ْﺣ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ ﺕ ﹶﻛﹺﺒ َ ﺏ ﻣَﺎ ﹶﻟ ْﻢ ﻳُ ْﺆ َ ﺚ ِﻣ ْﻦ ﹶﻏ ﹾﻔ ﹺﺮ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﺤﺪِﻳ ِ ﺍﹾﻟ َ ﺤ ﺞﱡ َﻭﹺﺇﻧﱠﻤَﺎ ﻳُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﲑ ﹶﺓ ﻟﹶﺎ ﻳُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻭَﺍﻟﺼﱠ ْﻮﻡُ ﻭَﻛﹶﺬﹶﺍ ﺍ ﹾﻟ َ ﻀﻠﹸﻪُ َ ،ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎﺭﹺﻱ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎ ِﺓ ﹺﺇﻥﱠ ﺍﹾﻟ ﹶﻜﹺﺒ َ َﺗﻌَﺎﻟﹶﻰ َﻭﹶﻓ ْ ﺻﺮﹺﻳ ِﻪ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﻟﹶﺎ ﺾ ﻣُﻌَﺎ ِ ﻉ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ْﻌ َﺪﻣَﺎ َﺣﻜﹶﻰ ﻓِﻲ َﺗ ْﻤﻬﹺﻴ ِﺪ ِﻩ َﻋ ْﻦ َﺑ ْﻌ ﹺ ﺤﺔﹸ ﻟﹶﺎ ﻏﹶﻴْﺮُﻫَﺎ َ ،ﻧﹶﻘ ﹶﻞ ِﺍ ْﺑﻦُ َﻋ ْﺒ ِﺪ ﺍ ﹾﻟَﺒﺮﱢ ﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎ َ ﺍﻟﺼﱠﺤِﻴ َ ﺐ ﺑَﺎﻃِﻞﹲ ﻀﺮﱡ َﻣ َﻊ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﺫﹶﻧْﺐٌ َ ،ﻭﻫُ َﻮ َﻣ ﹾﺬ َﻫ ٌ ﻳُﻜﹶﻔﱢﺮُﻫَﺎ ﹶﻏ ْﻴﺮُ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ،ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﻭَﻫَﺬﹶﺍ ﺟَﻬْﻞﹲ َﻭ ُﻣﻮَﺍﹶﻓ ﹶﻘ ﹲﺔ ِﻟﻠﹾﻤُﺮْ ﹺﺟﹶﺌ ِﺔ ﻓِﻲ ﹶﻗ ْﻮِﻟ ﹺﻬ ْﻢ ﹺﺇﻧﱠﻪُ ﻟﹶﺎ َﻳ ُ ﺠ َﻤ ﹺﻊ ﺍ ﹾﻟﹺﺒ ﺤَﺎ ﹺﺭ ﺹ ٢٢١ﺡ ٢ﻣَﺎ ﹶﻟ ﹾﻔﻈﹸﻪُ ﻓِﻲ َﺗ ْﻌﻠِﻴﻘِﻲ : ﺤﻤﱠﺪُ ﻃﹶﺎ ِﻫ ﹴﺮ ﻓِﻲ َﻣ ْ ﺦ ﻣُ َ ﻉ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ِﺍ ْﻧَﺘﻬَﻰ ،ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ َﻌﻠﱠﺎ َﻣﺔﹸ ﺍﻟﺸﱠ ْﻴ ُ ﹺﺑﹺﺈ ْﺟﻤَﺎ ﹺ ﲑ ﹰﺓ َﻭﻓِﻲ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ِﻣ ْﻦ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ،ﹸﺛﻢﱠ َﻭ َﺭ َﺩ َﻭ ْﻋﺪُ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ﻓِﻲ ﺻ ِﻐ َ ﺹ َﻭﹶﻟ ْﻮ َ ﺱ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻘﺼَﺎ ﹺ ﻕ ﺍﻟﻨﱠﺎ ﹺ ﻟِﻠﺘﱢ ْﺮ ِﻣ ِﺬﻱﱢ ﻟﹶﺎ ُﺑﺪﱠ ﻓِﻲ ُﺣﻘﹸﻮ ﹺ
ﻑ ﻒ َﻋ ْﻦ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ ُﻳﺼَﺎ ِﺩ ْ ﺨﻔﱠ ُ ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭ َﻣﻀَﺎ ﹶﻥ ﻓﹶﺈﹺﺫﹶﺍ َﺗ ﹶﻜﺮﱠ َﺭ ﻳُ ْﻐﹶﻔﺮُ ﹺﺑﹶﺄﻭﱠِﻟﻬَﺎ ﺍﻟﺼﱠﻐَﺎِﺋﺮُ َﻭﺑﹺﺎ ﹾﻟَﺒﻮَﺍﻗِﻲ ُﻳ َ ﺨ ْﻤ ﹺ ﺕ ﺍﹾﻟ َ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ ﺕ ِﺍ ْﻧَﺘﻬَﻰ .ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ١ﺹ (٢٤٧ ﲑ ﹰﺓ ﻳُ ْﺮﹶﻓﻊُ ﺑﹺﻬَﺎ ﺍﻟﺪﱠ َﺭﺟَﺎ ُ ﲑ ﹰﺓ َﻭﻟﹶﺎ ﹶﻛﹺﺒ َ ﺻ ِﻐ َ َ ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ) -ﺝ / ٢ﺹ (٨ ﻗﺎﻝ ﺍﳌﺆﻟﻒ -ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ -ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﻣﻜﻔﺮﺍﺕ ﳌﺎ ﺑﻴﻨﻬﻦ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻌﲏ ﺃﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺗﻜﻔﺮ ﺍﳋﻄﺎﻳﺎ ﻣﻦ ﺑﲔ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺇﱃ ﺍﻟﻈﻬﺮ ﻭﻣﻦ ﺍﻟﻈﻬﺮ ﺇﱃ ﺍﻟﻌﺼﺮ ﻭﻣﻦ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﳌﻐﺮﺏ ﻭﻣﻦ ﺍﳌﻐﺮﺏ ﺇﱃ ﺍﻟﻌﺸﺎﺀ ﻭﻣﻦ ﺍﻟﻌﺸﺎﺀ ﺇﱃ ﺍﻟﻔﺠﺮ ﻓﺈﺫﺍ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺳﻴﺌﺔ ﻭﺃﺗﻘﻦ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻓﺈﻬﻧﺎ ﲤﺤﻮ ﺍﳋﻄﺎﻳﺎ ﻟﻜﻦ ﻗﺎﻝ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻌﲏ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ . ﻭﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻫﻲ :ﻛﻞ ﺫﻧﺐ ﺭﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺸﺎﺭﻉ ﻋﻘﻮﺑﺔ ﺧﺎﺻﺔ ﻓﻜﻞ ﺫﻧﺐ ﻟﻌﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻋﻠﻪ ﻓﻬﻮ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻛﻞ ﺷﻲﺀ ﻓﻴﻪ ﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻟﺰﻧﺎ ﺃﻭ ﻭﻋﻴﺪ ﰲ ﺍﻵﺧﺮﺓ ﻛﺄﻛﻞ ﺍﻟﺮﺑﺎ ﺃﻭ ﻓﻴﻪ ﻧﻔﻲ ﺇﳝﺎﻥ ﻣﺜﻞ ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ﺃﻭ ﻓﻴﻪ ﺑﺮﺍﺀﺓ ﻣﻨﻪ ﻣﺜﻞ ﻣﻦ ﻏﺸﻨﺎ ﻓﻠﻴﺲ ﻣﻨﺎ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻓﻬﻮ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ . ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ -ﺭﲪﻬﻢ ﺍﷲ -ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﻫﻞ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺼﻐﺎﺋﺮ ﺗﻜﻔﺮ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ،ﺃﻬﻧﺎ ﻻ ﺗﻜﻔﺮ ﺇﻻ ﺑﺸﺮﻃﲔ ﻭﳘﺎ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻭ ﺃﻥ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃﻬﻧﺎ ﻛﻔﺎﺭﺓ ﳌﺎ ﺑﻴﻨﻬﻦ ﺇﻻ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻼ ﺗﻜﻔﺮﻫﺎ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﻟﺘﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﺍﻟﺼﻐﺎﺋﺮ ﺷﺮﻁ ﻭﺍﺣﺪ ﻫﻮ ﺇﻗﺎﻣﺔ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺃﻭ ﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ ﺃﻭ ﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﺍﳌﻌﲎ ﺃﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺗﻜﻔﺮ ﻣﺎ ﺑﻴﻨﻬﺎ ﺇﻻ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻼ ﺗﻜﻔﺮﻫﺎ ﻭﻛﺬﻟﻚ ﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭﻛﺬﻟﻚ ﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺗﻮﺑﺔ ﺧﺎﺻﺔ ﻓﺈﺫﺍ ﱂ ﻳﺘﺐ ﺗﻮﺑﺔ ﺧﺎﺻﺔ ﻓﺈﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻻ ﺗﻜﻔﺮﻫﺎ ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺗﻮﺑﺔ ﺧﺎﺻﺔ . . ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َ » :ﻣ ْﻦ ﺻَﺎ َﻡ َﺭ َﻣﻀَﺎ ﹶﻥ ﹺﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ « ).(١ َﻭﻗﹶﺎ ﹶﻝ َ ﺻﺎ َﻡ َﺭَﻣﻀَﺎ ﹶﻥ ﹺﺇﳝَﺎﻧًﺎ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢَ » :ﻣ ْﻦ ﻗﹶﺎ َﻡ ﹶﻟ ْﻴﹶﻠ ﹶﺔ ﺍ ﹾﻟ ﹶﻘ ْﺪ ﹺﺭ ﹺﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ َ ،ﻭ َﻣ ْﻦ َ َﻭﻗﹶﺎ ﹶﻝ َ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ « ).(٢ __________ )- (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ( ٣٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ١٨١٧ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ ) -ﺝ / ٣ﺹ (٤١٤ ﺖ ﹶﻓﻠﹶﺎ ﻱ ﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ ﺖ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎﻥ ﹸﺫﻧُﻮﺏ ﻳُ ْﻐﻔﹶﺮ ﹶﻟﻪُ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍﻟﹾﻌِﺒَﺎﺩَﺍﺕ ﹶﺃ ْ ﻀ ﹺﻞ َﻫ ِﺬ ِﻩ ﺍﻟﹾﻌِﺒَﺎﺩَﺍﺕ ﹺﺑﹶﺄﻧﱠﻪُ ﹶﻟ ْﻮ ﻛﹶﺎَﻧ ْ ﻫَﺬﹶﺍ َﻭﹶﺃ ْﻣﺜﹶﺎﻟﻪ َﺑﻴَﺎﻥ ِﻟﹶﻔ ْ َﻳﺮﹺﺩ ﹶﺃﻥﱠ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎﺏ ﺍﻟﹾﻤُﺆَﺩﱢﻳَﺔ ﹺﺇﻟﹶﻰ ُﻋﻤُﻮﻡ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ ﹶﻛِﺜﲑَﺓ ﹶﻓ ِﻌﻨْﺪ ﺍِﺟْﺘِﻤَﺎﻋﻬَﺎ ﹶﺃﻱّ َﺷﻲْﺀ َﻳ ْﺒﻘﹶﻰ ِﻟﻠﹾﻤَُﺘﹶﺄﺧﱢ ﹺﺮ ﻣِﻨْﻬَﺎ َﺣﺘﱠﻰ ﻳُ ْﻐﻔﹶﺮ ﹺﺑ ِﻪ ﹺﺇ ﹾﺫ ﺍ ﹾﻟ َﻤ ﹾﻘﺼُﻮﺩ َﺑﻴَﺎﻥ ﹶﻓﻀِﻴﻠﹶﺔ َﻫ ِﺬ ِﻩ ﺍﻟﹾﻌِﺒَﺎﺩَﺍﺕ ﹺﺑﹶﺄﻥﱠ ﻟﹶﻬَﺎ ِﻋﻨْﺪ ﺍﻟﻠﱠﻪ ﻫَﺬﹶﺍ ﺍﻟﹾﻘﹶﺪْﺭ ِﻣ ْﻦ ﺍ ﹾﻟﹶﻔﻀْﻞ ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈْﻧﺴَﺎﻥ ﹶﺫﻧْﺐ َﻳ ﹾﻈﻬَﺮ ﲔ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮﺏ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻔﻀْﻞ ﻓِﻲ َﺭﹶﻓ َﻊ ﺍﻟﺪﱠ َﺭﺟَﺎﺕ ﹶﻛﻤَﺎ ﻓِﻲ َﺣﻖّ ﺍﹾﻟﹶﺄ ْﻧﹺﺒﻴَﺎﺀ ﺍ ﹾﻟ َﻤ ْﻌﺼُﻮ ِﻣ َ ﻭ ﰲ ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ) -ﺝ / ٧ﺹ (١٧٦ ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺬﺭ :ﻣﻌﲎ ﻗﻮﻟﻪ » :ﺇﳝﺎﻧًﺎ « ﻳﻌﲎ :ﺗﺼﺪﻳﻘﹰﺎ ﺃﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺼﻮﻡ ،ﻭﺍﺣﺘﺴﺎﺑًﺎ ﻟﺜﻮﺍﺏ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻫﺬﺍ ﺍﳌﻌﲎ. ﻭﻗﻮﻟﻪ » :ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ « ﻗﻮﻝ ﻋﺎﻡ ﻳُﺮﺟﻰ ﳌﻦ ﻓﻌﻞ ﻣﺎ ﺫﻛﺮﻩ ﰱ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ :ﺻﻐﲑﻫﺎ
ﻭﻛﺒﲑﻫﺎ؛ ﻷﻧﻪ ﱂ ﻳﺴﺘﺜﻦ ﺫﻧﺒًﺎ ﺩﻭﻥ ﺫﻧﺐ، ) - (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)( ١٩٠١ ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ٦ﺹ ( ١٣٩ ﹶﻗ ْﻮﻟﹸﻪُ َ ) :ﻭ َﻣ ْﻦ ﺻَﺎ َﻡ َﺭ َﻣﻀَﺎﻥ ﹺﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ ( ﺤﻤﱠﺪ ﺑْﻦ ﻋَﻤْﺮﻭ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﺳﹶﻠ َﻤ ﹶﺔ " َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ " َﻭﹶﻗ ْﺪ َﺭﻭَﺍ ُﻩ ﹶﺃ ْﺣﻤَﺪ ﹶﺃ ْﻳﻀًﺎ َﻋ ْﻦ ﺯَﺍﺩ ﹶﺃ ْﺣﻤَﺪ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ َﺣﻤﱠﺎﺩ ﺑْﻦ َﺳﹶﻠ َﻤ ﹶﺔ َﻋ ْﻦ ﻣُ َ ﺤﻴَﻰ ﺑْﻦ َﺳﻌِﻴﺪ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﺳﹶﻠ َﻤ ﹶﺔ ﺑﹺﺪُﻭﻧﹺﻬَﺎ ﹶﺃْﻳﻀًﺎ ، ﺤﻤﱠﺪ ﺑْﻦ ﻋَﻤْﺮﻭ ﹺﺑﺪُﻭ ِﻥ َﻫ ِﺬ ِﻩ ﺍﻟﺰﱢﻳَﺎ َﺩ ِﺓ َ ،ﻭ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ َﻳ ْ َﻳﺰﹺﻳﺪ ﺑْﻦ ﻫَﺎﺭُﻭﻥ َﻋ ْﻦ ﻣُ َ ﺖ َﻫ ِﺬ ِﻩ ﺍﻟﺰﱢﻳَﺎ َﺩﺓﹸ ﹶﺃْﻳﻀًﺎ ﻓِﻲ ﺭﹺﻭَﺍﻳَﺔ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱّ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﺳﹶﻠ َﻤ ﹶﺔ ﺃﹶﺧْﺮَﺟَﻬَﺎ ﺍﻟﻨﱠﺴَﺎِﺋﻲّ َﻋ ْﻦ ﻗﹸَﺘﻴَْﺒ ﹶﺔ َﻋ ْﻦ ﺳُﻔﹾﻴَﺎﻥ َﻋ ْﻨﻪُ َ ،ﻭﺗَﺎَﺑ َﻌﻪُ ﺣَﺎﻣِﺪ َﻭ َﻭﹶﻗ َﻌ ْ ﺲ ﹺﺑ ُﻤْﻨﻜﹶﺮ ،ﹶﻓ ﹶﻘ ْﺪ ﺗَﺎَﺑ َﻌﻪُ ﻗﹸﺘَﻴْﺒَﺔ ﹶﻛﻤَﺎ َﺗﺮَﻯ ، ﺤﻴَﻰ َﻋ ْﻦ ﺳُﻔﹾﻴَﺎﻥ ،ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍِﺑْﻦ َﻋﺒْﺪ ﺍ ﹾﻟَﺒﺮّ ﻓِﻲ " ﺍﻟﺘﱠ ْﻤﻬﹺﻴ ِﺪ " ﻭَﺍ ْﺳَﺘ ْﻨ ﹶﻜ َﺮﻩُ َ ،ﻭﹶﻟْﻴ َ ﺑْﻦ َﻳ ْ ﺏ ﺍﻟﺼﱢﻴَﺎﻡ ﺴﻴْﻦ ﺑْﻦ ﺍﻟﹾ ﺤَﺴَﻦ ﺍ ﹾﻟ َﻤ ْﺮ َﻭ ﹺﺯﻱّ ﹶﺃ ْﺧ َﺮ َﺟ ُﻪ ﻓِﻲ ِﻛﺘَﺎ ﹺ ﺤَ ﺠ ْﺰ ِﺀ ﺍﻟﺜﱠﺎﻧﹺﻲ َﻋﺸَﺮ ِﻣ ْﻦ ﹶﻓﻮَﺍِﺋ ِﺪ ِﻩ ،ﻭَﺍﹾﻟ ُ َﻭ ِﻫﺸَﺎﻡ ﺑْﻦ َﻋﻤﱠﺎﺭ َﻭﻫُ َﻮ ﻓِﻲ ﺍﹾﻟ ُ ﺸﻬُﻮﺭ َﻋ ْﻦ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱﱢ ﹶﻟﻪُ َ ،ﻭﻳُﻮﺳُﻒ ﺑْﻦ َﻳ ْﻌﻘﹸﻮﺏ ﺍﻟﻨﱠ ﺠَﺎﺣِﻲ ﹶﺃﺧْ َﺮ َﺟﻪُ ﺃﹶﺑُﻮ َﺑﻜﹾﺮ ﺍ ﹾﻟ ُﻤ ﹾﻘﺮﹺﻱ ﻓِﻲ ﹶﻓﻮَﺍِﺋ ِﺪ ِﻩ ﹸﻛﻠﹼﻬ ْﻢ َﻋ ْﻦ ﺳُﻔﹾﻴَﺎﻥ ،ﻭَﺍ ﹾﻟ َﻤ ْ ﺖ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟﹺﺈﻣَﺎ ﹺﻡ ﹶﺃ ْﺣﻤَﺪ ِﻣ ْﻦ َﻭ ْﺟ َﻬ ْﻴ ﹺﻦ َﻭﹺﺇ ْﺳَﻨﺎﺩﻩ ﺣَﺴَﻦ . ﺚ ُﻋﺒَﺎ َﺩ ﹶﺓ ﺑْﻦ ﺍﻟﺼﱠﺎ ِﻣ ِ ﺖ َﻫ ِﺬ ِﻩ ﺍﻟﺰﱢﻳَﺎ َﺩﺓﹸ ﹶﺃْﻳﻀًﺎ ﻓِﻲ َﺣﺪِﻳ ِ ﺑﹺﺪُﻭﻧﹺﻬَﺎ َ .ﻭﹶﻗ ْﺪ َﻭﹶﻗ َﻌ ْ ﺤﺼﱠﻠﹸﻪُ . ﺏ ﺍﻟﹾﻤُ ﹶﻘﺪﱠ َﻣ ِﺔ ﻭَﺍﻟﹾﻤُ َﺆﺧﱠ َﺮ ِﺓ " ﻭَﻫَﺬﹶﺍ ﻣُ َ ﺨﺼَﺎﻝ ﺍﻟﹾﻤُ ﹶﻜﻔﱢ َﺮ ِﺓ ،ﻟِﻠ ﱡﺬﻧُﻮ ﹺ ﺏ " ﺍﹾﻟ ِ َﻭﹶﻗ ْﺪ ِﺍ ْﺳَﺘ ْﻮ َﻋﺒْﺖ ﺍﹾﻟ ﹶﻜﻠﹶﺎ َﻡ َﻋﻠﹶﻰ ﻃﹸﺮُِﻗ ِﻪ ﻓِﻲ ِﻛﺘَﺎ ﹺ ﺚ ﺤ ﹸ ﺠ ْﻤﻬُﻮ ﹺﺭ َ ،ﻭﹶﻗ ْﺪ َﺗ ﹶﻘﺪﱠ َﻡ ﺍ ﹾﻟَﺒ ْ ﺏ ،ﹺﺇﻟﱠﺎ ﹶﺃﻧﱠﻪُ ﻣَ ﺨْﺼُﻮﺹٌ ِﻋْﻨ َﺪ ﺍﹾﻟ ُ ﺲ ﻣُﻀَﺎﻑٌ ﹶﻓَﻴَﺘﻨَﺎ َﻭ ﹸﻝ َﺟﻤِﻴﻊ ﺍﻟ ﱡﺬﻧُﻮ ﹺ َﻭﹶﻗ ْﻮﻟﹸﻪُ " ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ " ِﺍ ْﺳﻢُ ﹺﺟْﻨ ﹴ ﻚ ﻓِﻲ ِﻛﺘَﺎﺏ ﺍ ﹾﻟ ُﻮ ﺿُﻮﺀ َﻭِﻓﻲﱠ ﹶﺃﻭَﺍﺋِﻞ ِﻛﺘَﺎﺏ ﺍﻟﹾﻤَﻮَﺍﻗِﻴﺖ .ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ ﹶﻜ ْﺮﻣَﺎﹺﻧﻲّ :ﻭَﻛﹶﻠِﻤَﺔ " ِﻣ ْﻦ " ﹺﺇﻣﱠﺎ ﻣَُﺘ َﻌﻠﱢﻘﹶﺔ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " ﻏﹸ ِﻔ َﺮ " ﻓِﻲ ﹶﺫِﻟ َ ﺴﻢﱠ ﻓﹶﺎ ِﻋﻠﹸﻪُ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ َﻣ ْﺮﻓﹸﻮﻉ ﺤﻞﱢ ،ﹶﺃ ْﻭ ِﻫ َﻲ َﻣ ْﺒﹺﻨﻴﱠ ﹲﺔ ِﻟﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ َﻭﻫُ َﻮ َﻣ ﹾﻔﻌُﻮ ﹲﻝ ِﻟﻤَﺎ ﹶﻟ ْﻢ ُﻳ َ ﺏ ﺍ ﹾﻟ َﻤ َ ﻱ ﻏﹸ ِﻔ َﺮ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﹶﻓﻬُ َﻮ َﻣ ْﻨﺼُﻮ ُ ﹶﺃ ْ ﺤﻞﹼ . ﺍ ﹾﻟ َﻤ َ ﻭﰲ ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ) -ﺝ / ٧ﺹ (٢٢ ﻗﻮﻟﻪ » :ﺇﳝﺎﻧًﺎ « ،ﻳﺮﻳﺪ ﺗﺼﺪﻳﻘﹰﺎ ﺑﻔﺮﺿﻪ ﻭﺑﺎﻟﺜﻮﺍﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻋﻠﻰ ﺻﻴﺎﻣﻪ ﻭﻗﻴﺎﻣﻪ ،ﻭﻗﻮﻟﻪ » :ﺍﺣﺘﺴﺎﺑًﺎ « ،ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﳛﺘﺴﺐ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﷲ ،ﻭﻳﻨﻮﻯ ﺑﺼﻴﺎﻣﻪ ﻭﺟﻪ ﺍﷲ ،ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﺑﲔ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻻ ﺗﺰﻛﻮ ﻭﻻ ﺗﺘﻘﺒﻞ ﺇﻻ ﻣﻊ ﺍﻻﺣﺘﺴﺎﺏ ﻭﺻﺪﻕ ﺍﻟﻨﻴﺎﺕ ،ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ » :ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ،ﻭﻟﻜﻞ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ « ،ﻭﻫﺬﺍ ﻳﺮﺩ ﻗﻮﻝ ﺯﻓﺮ ،ﻓﺈﻧﻪ ﺯﻋﻢ ﺃﻧﻪ ﳚﺰﺉ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺑﻐﲑ ﻧﻴﺔ ،ﻭﻗﻮﻟﻪ ﻣﺮﺩﻭﺩ ﻬﺑﺬﻩ ﺍﻵﺛﺎﺭ ،ﻭﺇﺫﺍ ﺻﺢ ﺃﻧﻪ ﻻ ﻋﻤﻞ ﺇﻻ ﺑﻨﻴﺔ، ﺻﺢ ﺃﻧﻪ ﻻ ﳚﺰﺉ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺇﻻ ﺑﻨﻴﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ،ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﳉﻤﻬﻮﺭ. ﻭﺧﺎﻟﻒ ﺫﻟﻚ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ،ﻭﺍﻷﻭﺯﺍﻋﻰ ،ﻭﺇﺳﺤﺎﻕ ،ﻭﻗﺎﻟﻮﺍ :ﳚﺰﺋﻪ ﺍﻟﺘﺒﻴﻴﺖ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ ،ﻭﻻ ﺳﻠﻒ ﳍﻢ ﰱ ﺫﻟﻚ ،ﻭﺍﻟﻨﻴﺔ ﺇﳕﺎ ﻳﻨﺒﻐﻰ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻘﺪﻣﺔ ﻗﺒﻞ ﺍﻟﻌﻤﻞ ،ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﺒﻴﻴﺖ ﰱ ﺍﻟﻠﻐﺔ ﻳﻘﺘﻀﻰ ﺯﻣﻦ ﺍﻟﻠﻴﻞ ،ﻭﺭﻭﻯ ﻫﺬﺍ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ، ﻭﺣﻔﺼﺔ ،ﻭﻋﺎﺋﺸﺔ ،ﻭﻻ ﳐﺎﻟﻒ ﳍﻢ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻣﺎ ﻟﻠﻌﻠﻤﺎﺀ ﰱ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ » :ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ « ،ﰱ ﺁﺧﺮ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ،ﰱ ﺑﺎﺏ :ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺔ ﻭﺍﳊﺴﺒﺔ. ﺴ ْﻖ َ ،ﺭ َﺟ َﻊ ﹶﻛﻤَﺎ َﻭﹶﻟ َﺪﺗْﻪُ ﹸﺃﻣﱡ ُﻪ « ).(١ ﺚ َﻭﹶﻟ ْﻢ َﻳ ﹾﻔ ُ ﺖ ،ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﹸﻓ ﹾ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢَ » :ﻣ ْﻦ َﺣ ﺞﱠ ﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒ ْﻴ َ َﻭﻗﹶﺎ ﹶﻝ َ ﻼﺓﹸ ﻭَﺍﻟﺼﱠ ْﻮﻡُ ﻭَﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﻭَﺍ َﻷ ْﻣﺮُ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢِ » :ﻓ ْﺘَﻨﺔﹸ ﺍﻟﺮﱠﺟُ ﹺﻞ ﻓِﻰ ﹶﺃ ْﻫِﻠ ِﻪ َﻭﻣَﺎِﻟ ِﻪ َﻭ َﻭﹶﻟ ِﺪ ِﻩ َﻭﺟَﺎ ﹺﺭ ِﻩ ﺗُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺼﱠ ﹶ َﻭﻗﹶﺎ ﹶﻝ َ ﻭَﺍﻟﻨﱠﻬْﻰُ « )(٢ __________ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)( ١٨١٩ ﻭﰲ ﺷﺮﺡ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ) -ﺝ / ٤ﺹ - ٢٥٨٠(١٠١ ﺣَﺎ ِﺷَﻴﺔﹸ ﺍﻟﺴﱢ ْﻨ ِﺪﻱﱢ :
ﻀﻢﱢ ﺍ ﹾﻟﻔﹶﺎﺀ ﹶﻗﻮْﻟﻪ ) ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﻓﹸﺚ ( ﹺﺑ َ ﺠﻤَﺎﻉ َﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﹶﺄ ْﺯ َﻫ ﹺﺮﻱّ ﺍﻟﺮﱠﻓﹶﺚ ِﺍﺳْﻢ ِﻟ ﹸﻜﻞﱢ ﻣَﺎ ﻳُﺮﹺﻳﺪﻩُ ﺍﻟﺮﱠﺟُﻞ ِﻣ ْﻦ ﻀﻢﱢ ﺍﻟﺴﱢﲔ ﺍﻟﺮﱠﻓﹶﺚ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﺍﻟﹾﻔﹸ ﺤْﺶ َﻭﻗِﻴ ﹶﻞ ﺍﹾﻟ ﹺ ) َﻭﹶﻟ ْﻢ ﻳَﻔﹾﺴُﻖ (ﹺﺑ َ ﺠ َﻮ ﺍﺭﹺﺡ َﺟﻤِﻴﻌًﺎ َﻭﻫُ َﻮ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﺼﻴَﺔ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﻭَﺍﹾﻟ َ ﺼﻴَﺔ ﻭَﺍﻟﻈﱠﺎﻫِﺮ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ َﻧﻔﹾﻲ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﺍﻟﹾﻤَﺮْﺃﹶﺓ ﻭَﺍﻟﹾﻔِﺴْﻖ ِﺍ ْﺭِﺗﻜﹶﺎﺏ َﺷﻲْﺀ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎ ﹶﻝ ﹶﻓﻠﹶﺎ َﺭﻓﹶﺚ َﻭﻟﹶﺎ ﹶﻓﺴُﻮﻕ ﻭَﺍﻟﻠﱠﻪُ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ْﻋﻠﹶﻢ ﺤ ﺞّ َﻭ َﺣ ْﻤﻠﹸﻪُ َﻋﻠﹶﻰ َﻣ ْﻌﻨَﻰ َﺭ َﺟ َﻊ ﹺﺇﻟﹶﻰ َﺑﻴْﺘﻪ َﺑﻌِﻴﺪ َﻭﹶﻗﻮْﻟﻪ ﻍ ِﻣ ْﻦ ﺍﹾﻟ َ ﻱ ﺻَﺎ َﺭ ﹶﺃ ْﻭ َﺭ َﺟ َﻊ ِﻣ ْﻦ ﺫﹸﻧُﻮﺑﻪ ﹶﺃ ْﻭ ﹶﻓ َﺮ ﹶ ) َﺭ َﺟ َﻊ ﹶﻛَﻴ ْﻮ ﹺﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﺃﹸﻣّﻪ ( ﹶﺃ ْ ﺴ ِﻪ َﻳﻮْﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﹸﺃﻣّﻪ ﹺﺇ ﹾﺫ ﻟﹶﺎ َﻣ ْﻌﻨَﻰ ﻟِﺘَﺸْﺒﹺﻴﻪِ ﹶﻛَﻴ ْﻮ ﹺﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﺃﹸﻣّﻪ َﺧﺒَﺮ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄﻭﱠﻝ ﹶﺃ ْﻭ ﺣَﺎﻝ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻮﺟُﻮﻩ ﺍﻟﹾﺂﺧَﺮ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹺﻞ ﹶﻛَﻨ ﹾﻔ ِ ﺤَﺘﻤَﻞ ﺍ ﹾﻟﹺﺈ ْﻋﺮَﺍﺏ ﻭَﺍ ﹾﻟﹺﺒﻨَﺎﺀ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﻔﺘْﺢ ﻭَﺍﻟﻠﱠﻪُ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ْﻋﻠﹶﻢ . ﺍﻟﺸﱠﺨْﺺ ﺑﹺﺎ ﹾﻟَﻴ ْﻮ ﹺﻡ َﻭﹶﻗﻮْﻟﻪ ﹶﻛَﻴ ْﻮ ﹺﻡ ُﻳ ْ ﺣَﺎ ِﺷَﻴﺔﹸ ﺍﻟﺴﱢﻴُﻮ ِﻃﻲﱢ : ﺠ ْﻤﻬُﻮﺭ ﻀﻢﱢ ﺍ ﹾﻟﻔﹶﺎﺀ ﻗﹶﺎ ﹶﻝ ِﻋﻴَﺎﺽ :ﻫَﺬﹶﺍ ِﻣ ْﻦ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ :ﹶﻓﻠﹶﺎ َﺭﻓﹶﺚ َﻭﻟﹶﺎ ﹸﻓﺴُﻮﻕ ،ﻭَﺍﹾﻟ ُ ) َﻣ ْﻦ َﺣ ﺞّ ﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒﻴْﺖ ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﻓﹸﺚ (ﹺﺑ َ ﺤﺪِﻳﺚ ﻣَﺎ ﻫُ َﻮ ﹶﺃ َﻋﻢّ ِﻣ ْﻦ ﺠﻤَﺎﻉ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺤَﺎﻓِﻆ ﺍِﺑْﻦ َﺣ ﺠَﺮ َ :ﻭﹶﺍﻟﱠﺬِﻱ َﻳ ﹾﻈﻬَﺮ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ِﻪ ﻓِﻲ ﺍ ﹾﻟ َ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﻓِﻲ ﺍﻟﹾﺂﻳَﺔ ﺍﹾﻟ ﹺ ﻚ َﻭﹺﺇﹶﻟ ْﻴ ِﻪ َﻧ ﺤَﺎ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﹶﺄ ْﺯ َﻫ ﹺﺮﻱّ :ﺍﻟﺮﱠﻓﹶﺚ ِﺍﺳْﻢ ﺟَﺎﻣِﻊ ِﻟ ﹸﻜﻞﱢ ﻣَﺎ ﻳُﺮﹺﻳﺪﻩُ ﺍﻟﺮﱠﺟُﻞ ِﻣ ْﻦ ﺍﻟﹾﻤَﺮْﺃﹶﺓ َﻭﻛﹶﺎ ﹶﻥ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ َﻳﺨُﺼّﻪُ ﹶﺫِﻟ َ ﺠﻤَﺎﻉ ﻭَﻳُﻄﹾﻠﹶﻖ َﻋﻠﹶﻰ ﺍﻟﺘﱠ ْﻌﺮﹺﻳﺾ ﹺﺑ ِﻪ َﻭ َﻋﻠﹶﻰ ﺍﻟﹾﻔﹸﺤْﺶ ﻓِﻲ ﺍﻟﹾﻘﹶﻮْﻝ ﺐ ﹺﺑ ِﻪ ﺍﻟﻨﱢﺴَﺎﺀ َﻭﻗﹶﺎ ﹶﻝ ﹶﻏﻴْﺮﻩ ﺍﻟﺮﱠﻓﹶﺚ ﺍﹾﻟ ﹺ ﹺﺑﻤَﺎ ﺧُﻮ ِﻃ َ ﺼﻴَﺔ ﺕ ﺳَﻴﱢﺌﹶﺔ َﻭﻟﹶﺎ َﻣ ْﻌ ِ ﻱ ﹶﻟ ْﻢ َﻳ ﹾﺄ ِ ) َﻭﹶﻟ ْﻢ ﻳَﻔﹾﺴُﻖ ( ﹶﺃ ْ ﻱ ﹺﺑ َﻐْﻴ ﹺﺮ ﹶﺫ ْﻧﺐ َﻭﻇﹶﺎﻫِﺮﻩ ﻏﹸﻔﹾﺮَﺍﻥ ﺍﻟﺼﱠﻐَﺎﺋِﺮ ﻭَﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﻭَﺍﻟﺘﱠﹺﺒﻌَﺎﺕ َﻭﻫُ َﻮ ِﻣ ْﻦ ) َﺭ َﺟ َﻊ ﹶﻛَﻴ ْﻮ ﹺﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﺃﹸﻣّﻪ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺤَﺎﻓِﻆ ﺍِﺑْﻦ َﺣﺠَﺮ :ﹶﺃ ْ ﻚ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒﻲﱡ :ﺍ ﹾﻟﻔﹶﺎﺀ ﻓِﻲ ﹶﻗﻮْﻟﻪ ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﻓﹸﺚ ﻋَﺎ ِﻃﻔﹶﺔ َﻋﻠﹶﻰ ﺼﺮﱢﺡ ﹺﺑ ﹶﺬِﻟ َ ﺚ ﺍ ﹾﻟ َﻌﺒﱠﺎﺱ ﺑْﻦ ِﻣ ْﺮﺩَﺍﺱ ﺍ ﹾﻟ ُﻤ َ ﺤﺪِﻳ ِ ﹶﺃ ﹾﻗﻮَﻯ ﺍﻟﺸﱠﻮَﺍﻫِﺪ ِﻟ َ ﺴ ِﻪ ﻓِﻲ ﺍ ﹾﻟَﺒﺮَﺍﺀَﺓ ﻱ ﺻَﺎ َﺭ ُﻣﺸَﺎﹺﺑﻬًﺎ ِﻟَﻨ ﹾﻔ ِ ﺠﺮُﻭﺭ َﺧﺒَﺮ ﹶﻟﻪُ َﻭَﻳ ﺠُﻮﺯ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺣَﺎﻟﹰﺎ ﹶﺃ ْ ﻱ ﺻَﺎ َﺭ َﻭﺍ ﹾﻟﺠَﺎﺭّ ﻭَﺍ ﹾﻟ َﻤ ْ ﺍﻟﺸﱠﺮْﻁ ﻭَﺟَﻮَﺍﺑﻪ َﺭ َﺟ َﻊ ﹶﺃ ْ َﻋ ْﻦ ﺍﻟ ﱡﺬﻧُﻮﺏ ﻓِﻲ َﻳﻮْﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﹸﺃﻣّﻪ ) - (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)( ٥٢٥ ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ٦ﺹ (٤٤ ﺕ ﺤَﺘ َﻤﻞﹸ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹸﻛ ﱡﻞ ﻭَﺍ ِﺣ َﺪ ٍﺓ ِﻣ ْﻦ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ َﻭﻣَﺎ ﻣَﻌَﻬَﺎ ﻣُ ﹶﻜﻔﱢ َﺮ ﹰﺓ ِﻟﻠﹾ َﻤﺬﹾﻛﹸﻮﺭَﺍ ِ ﺡ ﻳُ ْ ﺾ ﺍﻟﺸﱡﺮﱠﺍ ﹺ ﺢ :ﻗﹶﺎ ﹶﻝ َﺑ ْﻌ ُ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺤَﺎِﻓﻆﹸ ﻓِﻲ ﺍ ﹾﻟ ﹶﻔْﺘ ﹺ ﺏ ﺍﻟﻠﱠﻒﱢ ﻭَﺍﻟﻨﱠﺸْﺮﹺ ﹺﺑﹶﺄﻥﱠ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ ﻣَﺜﹶﻠﹰﺎ ﻣُ ﹶﻜﻔﱢ َﺮ ﹲﺓ ِﻟ ﹾﻠ ِﻔ ْﺘَﻨ ِﺔ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﻫ ﹺﻞ ﻭَﺍﻟﺼﱠ ْﻮ َﻡ ﻓِﻲ ﻛﹸﻠﱢﻬَﺎ ﻟﹶﺎ ِﻟ ﹸﻜﻞﱢ ﻭَﺍ ِﺣ َﺪ ٍﺓ ﻣِﻨْﻬَﺎ َ ،ﻭﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻣ ْﻦ ﺑَﺎ ﹺ ﺤ ﱡﻞ ﺸ ﹺﺮ ﹶﺃ ْﻭ ﺍﻟِﺎ ﹾﻟِﺘﻬَﺎﺀُ ﹺﺑ ﹺﻬ ْﻢ ﹶﺃ ْﻭ ﹶﺃ ﹾﻥ َﻳﹾﺄِﺗ َﻲ ِﻟﹶﺄ ْﺟِﻠ ﹺﻬ ْﻢ ﻣَﺎ ﻟﹶﺎ َﻳ ِ ﺦ .ﻭَﺍﻟﹾﻤُﺮَﺍﺩُ ﺑﹺﺎ ﹾﻟ ِﻔ ْﺘَﻨ ِﺔ ﻣَﺎ َﻳ ْﻌ ﹺﺮﺽُ ِﻟ ﹾﻠﹺﺈْﻧﺴَﺎ ِﻥ َﻣ َﻊ َﻣ ْﻦ ﺫﹸ ِﻛ َﺮ ِﻣ ْﻦ ﺍ ﹾﻟَﺒ َ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹺﺇﹶﻟ ْ ﺕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺﻝ ﺤﺮﱠﻣَﺎ ِ ﺕ ﻟِﻠﹾﻮُﻗﹸﻮ ﻉﹺ ﻓِﻲ ﺍ ﹾﻟ ُﻤ َ ﲑ ﺑﹺﺎ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭَﺍ ِ ﻉ ﺍﻟﺘﱠ ﹾﻜ ِﻔ ﹺ ﺸ ﹶﻜ ﹶﻞ ِﺍ ْﺑﻦُ ﹶﺃﺑﹺﻲ َﺟ ْﻤ َﺮ ﹶﺓ ُﻭﻗﹸﻮ َ ﺠﺐُ َﻋﹶﻠ ْﻴ ِﻪ .ﻭَﺍ ْﺳَﺘ ْ ﺨﻞﱠ ﹺﺑﻤَﺎ َﻳ ﹺ ﹶﻟﻪُ ﹶﺃ ْﻭ ُﻳ ِ ﺐ ﺤﺐﱢ ﹶﻟ ْﻢ ُﻳﻨَﺎ َﺳ ْ ﺴَﺘ َ ﻉ ﻓِﻲ ﺍ ﹾﻟ َﻤ ﹾﻜﺮُﻭ ِﻩ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺﻝ ﺑﹺﺎ ﹾﻟﻤُ ْ ﻚ ،ﹶﻓﹺﺈ ﹾﻥ ﺣُ ِﻤ ﹶﻞ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻮﻗﹸﻮ ﹺ ﺴ ِﻘﻂﹸ ﹶﺫِﻟ َ ﺕ ﻟﹶﺎ ﺗُ ْ ﺐ ؛ ِﻟﹶﺄﻥﱠ ﺍﻟﻄﱠﺎﻋَﺎ ِ ﺑﹺﺎ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﻉ ﲑ ﹰﺓ ﹶﻓ ﹺﻬ َﻲ ﺍﻟﱠِﺘﻲ ﻓِﻴﻬَﺎ ﺍﻟﻨﱢﺰَﺍ ُ ﺐ ﻣَﺎ ﻛﹶﺎ ﹶﻥ ﹶﻛﹺﺒ َ ﲑ ﺍﻟﹾﺤَﺮَﺍﻡﹺ ﻭَﺍﹾﻟﻮَﺍ ﹺﺟ ﹺ ﲑ .ﻭَﺍﻟﹾ ﺠَﻮَﺍﺏُ ﺍِﻟﹾﺘِﺰَﺍﻡُ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ َﻭﹺﺇ ﹾﻥ ِﺍ ْﻣَﺘَﻨ َﻊ ِﻣ ْﻦ َﺗ ﹾﻜ ِﻔ ﹺ ﻕ ﺍﻟﺘﱠ ﹾﻜ ِﻔ ﹺ ﹺﺇ ﹾﻃﻠﹶﺎ َ ﻉ ﺃﹶﻧﱠﻬَﺎ ﺗُ ﹶﻜﻔﱢﺮُ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﹺﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ { ﺍﻟﹾﺂَﻳ ﹶﺔ َﻭﻗﹶﺎ ﹶﻝ َﻭﹶﺃﻣﱠﺎ ﺍﻟﺼﱠﻐَﺎِﺋﺮُ ﹶﻓﻠﹶﺎ ﹺﻧﺰَﺍ َ ﺴ َﻤ ِﺔ ﻭَﺍﹾﻟﺈﹺﻳﺜﹶﺎ ﹺﺭ َﺣﺘﱠﻰ ﻓِﻲ ﹶﺃ ْﻭﹶﻟﺎ ِﺩ ِﻫﻦﱠ َ ،ﻭ ِﻣ ْﻦ ﹺﺟ َﻬ ِﺔ ﲑ :ﺍ ﹾﻟ ِﻔ ْﺘَﻨﺔﹸ ﺑﹺﺎﹾﻟﹶﺄ ْﻫ ﹺﻞ َﺗﹶﻘﻊُ ﺑﹺﺎ ﹾﻟ َﻤ ْﻴ ﹺﻞ ﹺﺇﹶﻟ ْﻴ ﹺﻬﻦﱠ ﹶﺃ ْﻭ َﻋﹶﻠ ْﻴ ﹺﻬﻦﱠ ﻓِﻲ ﺍ ﹾﻟِﻘ ْ ﺍﻟﺰﱠ ْﻳ ُﻦ ْﺑ ُﻦ ﺍ ﹾﻟﻤُﹺﻨ ﹺ ﺝ َﺣﻖﱢ ﺍﻟﻠﱠ ِﻪ ،ﻭَﺍ ﹾﻟ ِﻔ ْﺘَﻨﺔﹸ ﺴ ِﻪ َﻋ ْﻦ ﹺﺇ ْﺧﺮَﺍ ﹺ ﺤْﺒ ِ ﻕ ﺍ ﹾﻟﻮَﺍ ﹺﺟَﺒ ِﺔ ﹶﻟ ُﻬﻦﱠ َ ،ﻭﺑﹺﺎ ﹾﻟﻤَﺎ ﹺﻝ َﻳ ﹶﻘﻊُ ﺍﻟِﺎ ْﺷِﺘﻐَﺎﻝﹸ ﹺﺑ ِﻪ َﻋ ْﻦ ﺍ ﹾﻟ ِﻌﺒَﺎ َﺩ ِﺓ ﹶﺃ ْﻭ ﹺﺑ َ ﺤﻘﹸﻮ ﹺ ﻂ ﻓِﻲ ﺍ ﹾﻟ ُ ﺍﻟﺘﱠ ﹾﻔﺮﹺﻳ ِ ﺴ ِﺪ ﻭَﺍ ﹾﻟ ُﻤﻔﹶﺎ َﺧ َﺮ ِﺓ ﻭَﺍ ﹾﻟ ُﻤﺰَﺍ َﺣ َﻤ ِﺔ ﻓِﻲ ﺤَ ﺑﹺﺎ ﹾﻟﹶﺄ ْﻭﻟﹶﺎ ِﺩ َﺗ ﹶﻘﻊُ ﺑﹺﺎ ﹾﻟ َﻤ ْﻴ ﹺﻞ ﺍﻟﻄﱠﺒﹺﻴ ِﻌﻲﱢ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ َﻭﺇﹺﻳﺜﹶﺎ ﹺﺭ ِﻩ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ﹶﺃ َﺣ ٍﺪ ،ﻭَﺍ ﹾﻟ ِﻔ ْﺘَﻨﺔﹸ ﺑﹺﺎﹾﻟ ﺠَﺎ ﹺﺭ َﺗ ﹶﻘﻊُ ﺑﹺﺎﹾﻟ َ ﺺ ﺨﺼِﻴ ُ ﺼ َﺮ ٍﺓ ﻓِﻴﻤَﺎ ﺫﹸ ِﻛ َﺮ ِﻣ ْﻦ ﺍﹾﻟﹶﺄ ْﻣِﺜﹶﻠ ِﺔ َ .ﻭﹶﺃﻣﱠﺎ َﺗ ْ ﺤ ِ ﺏ ﺍ ﹾﻟ ِﻔْﺘَﻨ ِﺔ ﹺﺑ َﻤ ْﻦ ﺫﹸ ِﻛ َﺮ ﹶﻏ ْﻴﺮُ ﻣُﻨْ َ ﻕ َﻭﹺﺇ ْﻫﻤَﺎ ﹺﻝ ﺍﻟﺘﱠﻌَﺎﻫُ ِﺪ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ َﻭﹶﺃ ْﺳﺒَﺎ ُ ﺤﻘﹸﻮ ﹺ ﺍﹾﻟ ُ ﺕ ﺴﻨَﺎ ِ ﺤَ ﺕ ﹶﻓﻔِﻴ ِﻪ ﺇﹺﺷَﺎﺭَﺓﹲ ﹺﺇﻟﹶﻰ َﺗ ْﻌﻈِﻴ ﹺﻢ ﹶﻗ ْﺪ ﹺﺭﻫَﺎ ،ﻟﹶﺎﺗﱡِﻘ َﻲ ﹶﺃﻥﱠ ﻏﹶﻴْﺮَﻫَﺎ ِﻣ ْﻦ ﺍﹾﻟ َ ﲑ ﺩُﻭ ﹶﻥ ﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺍ ِ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ َﻭﻣَﺎ ﺫﹸ ِﻛ َﺮ ﻣَﻌَﻬَﺎ ﺑﹺﺎﻟﺘﱠ ﹾﻜ ِﻔ ﹺ ﺤَﺘ َﻤﻞﹸ ﹶﺃ ﹾﻥ ﺕ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ َﺭ ِﺓ َﻭﻳُ ْ ﺴﻨَﺎ ِ ﺤَ ﺲ ِﻓ ْﻌ ﹺﻞ ﺍﹾﻟ َ ﺤَﺘ َﻤﻞﹸ ﹶﺃ ﹾﻥ َﻳ ﹶﻘ َﻊ ﹺﺑَﻨ ﹾﻔ ﹺ ﲑ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ َﺭ ﻳُ ْ ﲑ ،ﹸﺛﻢﱠ ﹺﺇﻥﱠ ﺍﻟﺘﱠ ﹾﻜِﻔ َ ﺻﻠﹶﺎ ِﺣﻴﱠﺔﹸ ﺍﻟﺘﱠ ﹾﻜ ِﻔ ﹺ ﺲ ﻓِﻴﻬَﺎ َ ﹶﻟ ْﻴ َ َﻳ ﹶﻘ َﻊ ﺑﹺﺎ ﹾﻟ ُﻤﻮَﺍ َﺯَﻧ ِﺔ .ﻭَﺍ ﹾﻟﹶﺄﻭﱠﻝﹸ ﹶﺃ ﹾﻇ َﻬﺮُ
ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) -ﺝ / ٢ﺹ ( ٤٢٧ ﺕ .ﻭَﺇﹺﻧﱠﻤَﺎ ﹶﻗﺪﱠ َﻡ ﻓِﻲ ﺕ ﹺﺑﻤَﺎ ﻳَﻤْ ﺤُﻮ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺴﻨَﺎ ِ ﺤَ ﻭَﺍﻟﺬﱠ ْﻧﺐُ ِﻟ ﹾﻠ َﻌ ْﺒ ِﺪ ﹶﻛﹶﺄﻧﱠﻪُ ﺃﹶﻣْﺮٌ ﺣَﺘْﻢٌ .ﻓﹶﺎ ﹾﻟ ﹶﻜﻴﱢﺲُ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ َﻳ ﹾﺄﺗِﻲ ِﻣ ْﻦ ﺍﹾﻟ َ ﺴَﻨ ِﺔ ﹶﻓﺼَﺎ َﺭ } ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ ﻓِﻲ َﺑ ْﻮ ﹺﻝ ﺤَ ﺖ َﻣ ﹾﻔﻌُﻮﹶﻟ ﹰﺔ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟ َﻤ ﹾﻘﺼُﻮ َﺩ ﻫُﻨَﺎ ﻣَ ﺤْﻮُﻫَﺎ ﻟﹶﺎ ِﻓ ْﻌﻞﹸ ﺍ ﹾﻟ َ ﺚ " ﺍﻟﺴﱠﻴﱢﹶﺌ ﹶﺔ " َﻭﹺﺇ ﹾﻥ ﻛﹶﺎَﻧ ْ ﺤﺪِﻳ ِ ﻆ ﺍﹾﻟ َ ﹶﻟ ﹾﻔ ِ ﺤ ﹺﻮ ﺲ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﺃ ْﺑﹶﻠﻎﹸ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْ ﺕ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﺴﻨَﺎ ُ ﺤَ ﺍ ﹾﻟﹶﺄ ْﻋﺮَﺍﹺﺑﻲﱢ :ﺻُﺒﱡﻮﺍ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺫﻧُﻮﺑًﺎ ِﻣ ْﻦ ﻣَﺎ ٍﺀ { .ﻭَﻳَﻨْﺒَﻐِﻲ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﺍﹾﻟ َ ﻭَﺍﻟ ﱡﺬﻧُﻮﺏُ َﻳﺰُﻭ ﹸﻝ ﻣُﻮﺟﹺﺒُﻬَﺎ ﹺﺑﹶﺄ ْﺷﻴَﺎ َﺀ ) :ﹶﺃ َﺣ ُﺪﻫَﺎ ( ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ َ .ﻭ ) ﺍﻟﺜﱠﺎﻧﹺﻲ ( ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ َﺗ ْﻮَﺑ ٍﺔ .ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻗ ْﺪ َﻳ ْﻐ ِﻔﺮُ ﹶﻟﻪُ ﺤﺔﹸ ﺍ ﹾﻟﻤُ ﹶﻜﻔﱢ َﺮﺓﹸ :ﹶﺃﻣﱠﺎ ﺖ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹶﻓﻬُ َﻮ ﺍﹾﻟ ﹶﻜﻤَﺎ ﹸﻝ ) .ﺍﻟﺜﱠﺎِﻟﺚﹸ ( ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺍﻟﺼﱠﺎِﻟ َ ﺐ ﻓﹶﺈﹺﺫﹶﺍ ﺍ ْﺟَﺘ َﻤ َﻌ ْ ﺇﺟَﺎَﺑ ﹰﺔ ِﻟ ُﺪﻋَﺎِﺋ ِﻪ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳُﺘ ْ ﺾ ﺤ ﺞﱢ ﹶﺃ ْﻭ ﺗَﺎ ﹺﺭﻙُ َﺑ ْﻌ ﹺ ﺕ ﺍﹾﻟ َ ﺤﻈﹸﻮﺭَﺍ ِ ﺾ َﻣ ْ ﺕ ﺍ ﹾﻟﻤُ ﹶﻘﺪﱠ َﺭﺓﹸ " ﹶﻛﻤَﺎ ﻳُ ﹶﻜﻔﱢﺮُ ﺍ ﹾﻟﻤُ ﺠَﺎ ِﻣﻊُ ﻓِﻲ َﺭَﻣﻀَﺎ ﹶﻥ ﻭَﺍ ﹾﻟ ُﻤﻈﹶﺎ ِﻫﺮُ ﻭَﺍ ﹾﻟﻤُ ْﺮَﺗ ِﻜﺐُ ِﻟَﺒ ْﻌ ﹺ " ﺍ ﹾﻟ ﹶﻜﻔﱠﺎ َﺭﺍ ُ ﺻﻴَﺎ ﹴﻡ َ .ﻭﹶﺃﻣﱠﺎ " ﺍ ﹾﻟ ﹶﻜﻔﱠﺎﺭَﺍﺕُ ﺻ َﺪﹶﻗ ٍﺔ َﻭ ِ ﻱ َﻭ ِﻋ ْﺘ ﹴﻖ َﻭ َ ﺱ " َﻫ ْﺪ ﹴ ﺕ ﺍﻟﹾﻤُ ﹶﻘﺪﱠ َﺭ ِﺓ َﻭ ِﻫ َﻲ " ﹶﺃﺭَْﺑ َﻌﺔﹸ ﹶﺃ ْﺟﻨَﺎ ﹴ ﻭَﺍ ﹺﺟﺒَﺎِﺗ ِﻪ ﹶﺃ ْﻭ ﻗﹶﺎِﺗﻞﹸ ﺍﻟﺼﱠْﻴ ِﺪ ﺑﹺﺎ ﹾﻟ ﹶﻜﻔﱠﺎﺭَﺍ ِ ﺍ ﹾﻟﻤُ ﹾﻄﹶﻠ ﹶﻘﺔﹸ " ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺣُ ﹶﺬ ْﻳ ﹶﻔﺔﹸ ِﻟﻌُ َﻤ ﹺﺮ ِ :ﻓ ْﺘَﻨﺔﹸ ﺍﻟﺮﱠﺟُ ﹺﻞ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ َﻭﻣَﺎِﻟ ِﻪ َﻭ َﻭﹶﻟ ِﺪ ِﻩ ؛ ﻳُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻭَﺍﻟﺼﱢﻴَﺎ ُﻡ ﻭَﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ ﺲ ﺨ ْﻤ ﹺ ﺕ ﺍ ﹾﻟ َ ﲑ ﺑﹺﺎﻟﺼﱠﹶﻠﻮَﺍ ِ ﺡ ﻓِﻲ ﺍﻟﺘﱠ ﹾﻜ ِﻔ ﹺ ﻚ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹸﻥ ﻭَﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ ﺍﻟﺼﱢ ﺤَﺎ ُ ﻑ ﻭَﺍﻟﻨﱠﻬْﻲُ َﻋ ْﻦ ﺍ ﹾﻟﻤُْﻨ ﹶﻜ ﹺﺮ َ .ﻭﹶﻗ ْﺪ َﺩﻝﱠ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ ﺤ ﺞﱢ َﻭﺳَﺎﺋِﺮ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﺍﻟﱠﺘِﻲ ُﻳﻘﹶﺎ ﹸﻝ ﻓِﻴﻬَﺎ َ :ﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﻛﹶﺬﹶﺍ َﻭ َﻋ ِﻤ ﹶﻞ ﻛﹶﺬﹶﺍ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﹶﺃ ْﻭ ﹸﻏ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﻭَﺍﹾﻟ ﺠُ ْﻤ َﻌ ِﺔ ﻭَﺍﻟﺼﱢﻴَﺎ ﹺﻡ ﻭَﺍ ﹾﻟ َ ﻒ ﻓِﻲ ﹶﻓﻀَﺎِﺋ ﹺﻞ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ . ﲑ ﹲﺓ ِﻟ َﻤ ْﻦ َﺗﹶﻠﻘﱠﺎﻫَﺎ ِﻣ ْﻦ ﺍﻟﺴﱡَﻨ ﹺﻦ ُﺧﺼُﻮ ﺻًﺎ ﻣَﺎ ﺻُﻨﱢ َ ﹶﺫ ْﻧﹺﺒ ِﻪ َﻭ ِﻫ َﻲ ﹶﻛِﺜ َ . ﻀ ﹴﻮ ِﻣ ْﻨ ُﻪ ﻋُﻀْﻮًﺍ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﺣﺘﱠﻰ ﻳُ ْﻌِﺘ َﻖ ﹶﻓ ْﺮ َﺟﻪُ ﹺﺑﹶﻔ ْﺮ ﹺﺟِﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢَ » :ﻣ ْﻦ ﹶﺃ ْﻋَﺘ َﻖ َﺭﹶﻗَﺒ ﹰﺔ ﻣُﺆْ ِﻣَﻨ ﹰﺔ ﹶﺃ ْﻋَﺘ َﻖ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜﻞﱢ ﻋُ ْ َﻭﻗﹶﺎ ﹶﻝ َ ﺡ ).(٢ «)َ .(١ﻭ َﻫ ِﺬ ِﻩ ﺍﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ َﻭﹶﺃ ْﻣﺜﹶﺎﹸﻟﻬَﺎ ﻓِﻲ ﺍﻟﺼﱢ ﺤَﺎ ﹺ ﺨﻄِﻴﹶﺌ ﹶﺔ ﹶﻛﻤَﺎ ُﻳ ﹾﻄ ِﻔﺊﹸ ﺍ ﹾﻟﻤَﺎ ُﺀ ﺍﻟﻨﱠﺎ َﺭ ، ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ » :ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻧُﻮﺭٌ ،ﻭَﺍﻟﺼﱢﻴَﺎ ُﻡ ﺟُﻨﱠﺔﹲ ،ﻭَﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﺗُ ﹾﻄ ِﻔﺊﹸ ﺍ ﹾﻟ َ َﻭﻗﹶﺎ ﹶﻝ َ ﺐ « ).(٣ ﺤ ﹶﻄ َ ﺕ ﹶﻛﻤَﺎ َﺗ ﹾﺄﻛﹸﻞﹸ ﺍﻟﻨﱠﺎ ُﺭ ﺍﹾﻟ َ ﺴﻨَﺎ ِ ﺤَ ﺴﺪُ َﻳ ﹾﺄﻛﹸﻞﹸ ﺍﹾﻟ َ ﺤَ ﻭَﺍﹾﻟ َ )) ﻫﻞ ﺍﳊﺴﻨﺎﺕ ﺗﻜﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ؟(( ﻂ)(٤ ﺕ ﺇﻧﱠﻤَﺎ ﺗُ ﹶﻜﻔﱢﺮُ ﺍﻟﺼﱠﻐَﺎِﺋ َﺮ ﹶﻓ ﹶﻘ ﹾ ﺴﻨَﺎ ُ ﺤَ َﻭ ُﺳﺆَﺍﹸﻟ ُﻬ ْﻢ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﹶﺃ ﹾﻥ ﻳَﻘﹸﻮﻟﹸﻮﺍ ﺍﹾﻟ َ __________ ) - (١ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٣٨٧٠ ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٥ﺹ (٢٨٨ ﺠﻨﱠﺔ . ﺤﺼُﻞ ﹺﺑ ِﻪ ﺍﻟﹾﻌِﺘْﻖ ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺭ َﻭﺩُﺧُﻮﻝ ﺍ ﹾﻟ َ ﺤﺪِﻳﺚ َﺑﻴَﺎﻥ ﹶﻓﻀْﻞ ﺍﻟﹾﻌِﺘْﻖ َﻭﹶﺃﻧﱠﻪُ ِﻣ ْﻦ ﹶﺃ ﹾﻓﻀَﻞ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎﻝ َﻭ ِﻣﻤﱠﺎ َﻳ ْ ﻓِﻲ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َ ﺼﻲّ َﻭ ﹶﻏﻴْﺮﻩ ﹶﺃ ْﻳﻀًﺎ ﺍ ﹾﻟﹶﻔﻀْﻞ ﺨِ ﺤﺒَﺎﺏ ﻋِﺘْﻖ ﻛﹶﺎﻣِﻞ ﺍﹾﻟﹶﺄ ْﻋﻀَﺎﺀ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮﻥ ﺧَﺼِﻴﺎ َﻭﻟﹶﺎ ﻓﹶﺎﻗِﺪ ﹶﻏﻴْﺮﻩ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﻋﻀَﺎﺀ َﻭﻓِﻲ ﺍﹾﻟ َ َﻭﻓِﻴ ِﻪ ِﺍ ْﺳِﺘ ْ ﺍ ﹾﻟ َﻌﻈِﻴﻢ ﹶﻟ ِﻜ ْﻦ ﺍ ﹾﻟﻜﹶﺎﻣِﻞ ﹶﺃ ْﻭﻟﹶﻰ َﻭﹶﺃ ﹾﻓﻀَﻠﻪ ﹶﺃ ْﻋﻠﹶﺎ ُﻩ ﺛﹶﻤَﻨًﺎ َﻭﹶﺃ ْﻧﻔﹶﺴﻪ ﹶﻛﻤَﺎ َﺳَﺒ َﻖ َﺑﻴَﺎﻧﻪ ﻓِﻲ ﹶﺃﻭﱠﻝ ﺍ ﹾﻟ ِﻜﺘَﺎﺏ ﻓِﻲ ِﻛَﺘﺎﺏ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ ﻓِﻲ َﺣﺪِﻳﺚ " ﺠﻌْﺪ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﺃﹸﻣَﺎﻣَﺔ ﹶﺃﻱّ ﺍﻟﺮﱢﻗﹶﺎﺏ ﹶﺃﹾﻓﻀَﻞ ؟ " َ .ﻭﹶﻗ ْﺪ َﺭﻭَﻯ ﺃﹶﺑُﻮ ﺩَﺍﻭُ َﺩ ﻭَﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱّ ﻭَﺍﻟﻨﱠﺴَﺎِﺋﻲّ َﻭ ﹶﻏﻴْﺮﻫ ْﻢ َﻋ ْﻦ ﺳَﺎﻟِﻢ ﺑْﻦ ﹶﺃﺑﹺﻲ ﺍﹾﻟ َ ﺴِﻠﻤًﺎ ﺴﻠِﻢ ﹶﺃ ْﻋَﺘ َﻖ ِﺍ ْﻣ َﺮﹰﺃ ُﻣ ْ ﺉ ﻣُ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ " :ﹶﺃﻳّﻤَﺎ ِﺍ ْﻣ ﹺﺮ ﹴ ﺿ َﻲ ﺍﻟﻠﱠﻪ َﻋ ْﻨ ُﻬ ْﻢ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲّ َ َﻭ ﹶﻏﻴْﺮﻩ ِﻣ ْﻦ ﺍﻟﺼﱠ ﺤَﺎﺑَﺔ َﺭ ِ ﺴِﻠ َﻤَﺘ ْﻴ ﹺﻦ ﻛﹶﺎﻧَﺘَﺎ ﻓِﻜﹶﺎﻛﻪ ِﻣ ْﻦ ﺴﻠِﻢ ﹶﺃ ْﻋَﺘ َﻖ ِﺍ ْﻣ َﺮﹶﺃَﺗ ْﻴ ﹺﻦ ﻣُ ْ ﺉ ﻣُ ْ ﺠﺰﹺﻱ ﹸﻛﻞﹼ ﻋُﻀْﻮ ﻣِﻨْﻬَﺎ ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ َﻭﹶﺃﻳّﻤَﺎ ِﺍ ْﻣ ﹺﺮ ﹴ ﻛﹶﺎ ﹶﻥ ﻓِﻜﹶﺎﻛﻪ ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺭ َﻳ ْ ﺠﺰﹺﻱ ﹸﻛﻞﹼ ﺖ ِﻓﻜﹶﺎﻛﻬَﺎ ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺭ َﻳ ْ ﺴِﻠﻤَﺔ ﻛﹶﺎَﻧ ْ ﺖ ِﺍ ْﻣ َﺮﺃﹶﺓ ﻣُ ْ ﺴِﻠﻤَﺔ ﹶﺃ ْﻋَﺘ ﹶﻘ ْ ﺠﺰﹺﻱ ﹸﻛﻞﹼ ﻋُﻀْﻮ ﻣِﻨْﻬُﻤَﺎ ُﻋﻀْﻮًﺍ ِﻣ ْﻨﻪُ ﻭَﺃﹶﻳّﻤَﺎ ِﺍ ْﻣ َﺮﺃﹶﺓ ﻣُ ْ ﺍﻟﻨﱠﺎﺭ َﻳ ْ ﺻ ﺤِﻴﺢ ﻗﹶﺎ ﹶﻝ ﻫُ َﻮ َﻭ ﹶﻏﻴْﺮﻩ . ﻋُﻀْﻮ ِﻣ ْﻨﻪُ ﻋُﻀْﻮًﺍ ﻣِﻨْﻬَﺎ " .ﻗﹶﺎ ﹶﻝ ﺍﻟﺘﱢ ْﺮِﻣ ِﺬﻱّ ﻫَﺬﹶﺍ َﺣﺪِﻳﺚ ﺣَﺴَﻦ َ ﻒ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ﹶﺃﻳّﻤَﺎ ﹶﺃﹾﻓﻀَﻞ ﺤﺪِﻳﺚ َﺩﻟِﻴﻞ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﻋِﺘْﻖ ﺍ ﹾﻟ َﻌﺒْﺪ ﹶﺃ ﹾﻓﻀَﻞ ِﻣ ْﻦ ﻋِﺘْﻖ ﺍ ﹾﻟﹶﺄﻣَﺔ :ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ِﻋﻴَﺎﺽ :ﻭَﺍ ْﺧَﺘﹶﻠ َ ﻭَﻫَﺬﹶﺍ ﺍﹾﻟ َ
ﺖ ﻛﹶﺎ ﹶﻥ َﻭﻟﹶﺪﻫَﺎ ﺣُﺮﺍ َﺳﻮَﺍﺀ ﺗَﺰَﻭﱠﺟَﻬَﺎ ُﺣﺮّ ﹶﺃ ْﻭ َﻋﺒْﺪ . ﻋِﺘْﻖ ﺍ ﹾﻟﹺﺈﻧَﺎﺙ ﹶﺃ ْﻡ ﺍﻟ ﱡﺬﻛﹸﻮﺭ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ َﺑﻌْﻀﻬ ْﻢ :ﺍﹾﻟﹺﺈﻧَﺎﺙ ﹶﺃ ﹾﻓﻀَﻞ ﻟِﺄﹶﻧﱠﻬَﺎ ﺇﹺﺫﹶﺍ َﻋَﺘ ﹶﻘ ْ ﺤﺪِﻳﺚ َﻭِﻟﻤَﺎ ﻓِﻲ ﺍﻟﺬﱢﻛﹾﺮ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤﻌَﺎﻧﹺﻲ ﺍ ﹾﻟﻌَﺎﻣﱠﺔ ﺍ ﹾﻟ َﻤ ْﻨ ﹶﻔﻌَﺔ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺗُﻮﺟَﺪ ِﻓﻲ ﺍ ﹾﻟﹺﺈﻧَﺎﺙ َﻭﻗﹶﺎ ﹶﻝ ﺁ َﺧﺮُﻭ ﹶﻥ :ﻋِﺘْﻖ ﺍﻟ ﱡﺬﻛﹸﻮﺭ ﹶﺃﹾﻓﻀَﻞ ﻟِﻬَﺬﹶﺍ ﺍﹾﻟ َ ﺨﺺّ ﺑﹺﺎﻟﺮﱢﺟَﺎ ﹺﻝ ﹺﺇﻣﱠﺎ ﺷَﺮْﻋًﺎ َﻭﹺﺇﻣﱠﺎ ﻋَﺎﺩَﺓ َ ،ﻭِﻟﹶﺄﻥﱠ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﻣَﺎﺀ َﻣ ْﻦ ﻟﹶﺎ َﺗ ْﺮﻏﹶﺐ ﻚ ِﻣﻤﱠﺎ َﻳ ُ ﺠﻬَﺎﺩ َﻭ ﹶﻏﻴْﺮ ﹶﺫِﻟ َ ِﻣ ْﻦ ﺍﻟﺸﱠﻬَﺎﺩَﺓ ﻭَﺍ ﹾﻟ ﹶﻘﻀَﺎﺀ ﻭَﺍﹾﻟ ﹺ ﻑ ﺍ ﹾﻟ َﻌﺒﹺﻴﺪ .ﻭَﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﻫُ َﻮ ﺍﻟﺼﱠ ﺤِﻴﺢ . ﺨﻠﹶﺎ ِ ﻓِﻲ ﺍﻟﹾﻌِﺘْﻖ َﻭَﺗﻀِﻴﻊ ﹺﺑ ِﻪ ﹺﺑ ِ َﻭﹶﺃﻣﱠﺎ ﺍﻟﺘﱠ ﹾﻘﻴﹺﻴﺪ ﺑﹺﺎﻟﺮﱠﹶﻗَﺒ ِﺔ ﺑﹺﻜﹶﻮْﻧﹺﻬَﺎ ُﻣ ْﺆ ِﻣﻨَﺔ ﹶﻓَﻴﺪُﻝﹼ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍ ﹾﻟﹶﻔﻀْﻞ ﺍﹾﻟ ﺨَﺎﺹّ ﹺﺇﻧﱠﻤَﺎ ﻫُ َﻮ ﻓِﻲ ﻋِﺘْﻖ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺔ َ .ﻭﹶﺃﻣﱠﺎ ﹶﻏﻴْﺮ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺔ ﺸَﺘﺮَﻁ ﻓِﻲ ﻋِﺘْﻖ ﹶﻛﻔﱠﺎﺭَﺓ ﺍ ﹾﻟﹶﻘﺘْﻞ ﻛﹶﻮْﻬﻧﹶﺎ ﹶﻓﻔِﻴ ِﻪ ﹶﺃ ْﻳﻀًﺎ ﹶﻓﻀْﻞ ﹺﺑﻠﹶﺎ ِﺧﻠﹶﺎﻑ َﻭﹶﻟ ِﻜ ْﻦ ﺩُﻭﻥ ﹶﻓﻀْﻞ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺔ ،ﻭَﻟِﻬَﺬﹶﺍ ﹶﺃ ْﺟ َﻤﻌُﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ُﻳ ْ ﺻ ﺤَﺎﺑﻪ ُﻣ ْﺆ ِﻣﻨَﺔ َ ،ﻭ َﺣﻜﹶﻰ ﺍ ﹾﻟﻘﹶﺎﺿِﻲ ِﻋﻴَﺎﺽ َﻋ ْﻦ ﻣَﺎﻟِﻚ :ﹶﺃﻥﱠ ﺍﹾﻟﹶﺄ ْﻋﻠﹶﻰ ﺛﹶﻤَﻨًﺎ ﹶﺃ ﹾﻓﻀَﻞ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎﻓِﺮًﺍ َ .ﻭﺧَﺎﹶﻟ ﹶﻔﻪُ ﹶﻏﻴْﺮ ﻭَﺍﺣِﺪ ِﻣ ْﻦ ﹶﺃ ْ ﺻ ﺢّ . َﻭ ﹶﻏﻴْﺮﻫ ْﻢ ﻗﹶﺎ ﹶﻝ :ﻭَﻫَﺬﹶﺍ ﹶﺃ َ ) - (٢ﻗﻠﺖ : ﺇﻥ ﻛﺎﻥ ﻳﻌﲏ ﺑﺎﻟﺼﺤﺎﺡ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ،ﻭﻫﻮ ﺍﻟﺸﺎﺋﻊ ﻋﻨﺪ ﺍﻻﻃﻼﻕ ،ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﻌﲏ ﻬﺑﺎ ﺍﻟﺼﺤﻴﺤﲔ ،ﻓﺒﻌﻀﻬﺎ ﻟﻴﺲ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻛﻤﺎ ﻣﺮ ﰲ ﲣﺮﳚﻬﺎ ) - (٣ﺷُ َﻌﺐُ ﺍﹾﻟﹺﺈﳝَﺎ ِﻥ ِﻟ ﹾﻠَﺒ ْﻴ َﻬ ِﻘﻲﱢ ﺑﺮﻗﻢ) ( ٦٣٣٥ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ ) - (٤ﻭﰲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ،ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ،ﺍﻹﺻﺪﺍﺭ ) - ٢ﺝ / ٩ﺹ (٢٣٢ ﻗﺎﻝ ﺍﺑﻦ ﺑﺰﻳﺰﺓ :ﻫﻨﺎ ﺇﺷﻜﺎﻝ ﺻﻌﺐ ﻭﻫﻮ ﺃﻥ ﺍﻟﺼﻐﺎﺋﺮ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ﻣﻜﻔﺮﺓ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﻜﻔﺮﻩ ﺍﻟﺼﻠﻮﺍﺕ؟ ﻭﺃﺟﺎﺏ ﺍﻟﺒﻠﻘﻴﲏ ﺑﺄﻥ ﻣﻌﲎ }ﺇﻥ ﲡﺘﻨﺒﻮﺍ { ﺍﳌﻮﺍﻓﺎﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﻦ ﺍﻹﳝﺎﻥ ﺃﻭ ﺍﻟﺘﻜﻠﻴﻒ ﺇﱃ ﺍﳌﻮﺕ ﻭﺍﻟﺬﻱ ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺗﻜﻔﺮ ﻣﺎ ﺑﻴﻨﻬﺎ ﺃﻱ ﰲ ﻳﻮﻣﻬﺎ ﺇﺫﺍ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻓﺎﻟﺴﺆﺍﻝ ﻏﲑ ﻭﺍﺭﺩ ﻭﺑﻔﺮﺽ ﻭﺭﻭﺩﻩ ﻓﺎﻟﺘﺨﻠﺺ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳﺘﻢ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺇﻻ ﺑﻔﻌﻞ ﺍﳋﻤﺲ ﻓﻤﻦ ﱂ ﻳﻔﻌﻠﻬﺎ ﱂ ﳚﺘﻨﺐ ﻷﻥ ﺗﺮﻛﻬﺎ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻴﺘﻮﻗﻒ ﺍﻟﺘﻜﻔﲑ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﻭﺃﺣﻮﺍﻝ ﺍﳌﻜﻠﻒ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﻳﺼﺪﺭ ﻣﻨﻪ ﻣﻦ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﲬﺴﺔ :ﺃﺣﺪﻫﺎ ﺃﻥ ﻻ ﻳﺼﺪﺭ ﻣﻨﻪ ﺷﻲﺀ ﻓﻬﺬﺍ ﺗﺮﻓﻊ ﺩﺭﺟﺎﺗﻪ .ﺍﻟﺜﺎﻧﻴﺔ ﻳﺄﰐ ﺑﺼﻐﺎﺋﺮ ﺑﻼ ﺇﺻﺮﺍﺭ ﻓﻬﺬﺍ ﻳﻜﻔﺮ ﻋﻨﻪ ﺟﺰﻣﹰﺎ .ﺍﻟﺜﺎﻟﺜﺔ ﻣﺜﻠﻪ ﻟﻜﻦ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ﻓﻼ ﻳﻜﻔﺮ ﻷﻥ ﺍﻹﺻﺮﺍﺭ ﻛﺒﲑﺓ .ﺍﻟﺮﺍﺑﻌﺔ ﻳﺄﰐ ﺑﻜﺒﲑﺓ ﻭﺍﺣﺪﺓ ﻭﺻﻐﺎﺋﺮ .ﺍﳋﺎﻣﺴﺔ ﻳﺄﰐ ﺑﻜﺒﺎﺋﺮ ﻭﺻﻐﺎﺋﺮ ﻭﻓﻴﻪ ﻧﻈﺮ ﻼ ﺇﺫ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ ﺇﺫﺍ ﱂ ﻳﺘﻌﲔ ﺟﻬﺘﻪ ﻻ ﻳﻌﻤﻞ ﺑﻪ. ﳛﺘﻤﻞ ﺇﺫﺍ ﱂ ﳚﺘﻨﺐ ﺃﻥ ﺗﻜﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻓﻘﻂ ﻭﺍﻷﺭﺟﺢ ﻻ ﺗﻜﻔﺮ ﺃﺻ ﹰ ﻭﰲ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ) -ﺝ / ١٩ﺹ ( ٤٠ ﻭﺃﻣﺎ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﻼﺑﺪﱠ ﳍﺎ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ؛ ﻷﻥﱠ ﺍﷲ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻟﺘﻮﺑﺔ ،ﻭﺟﻌﻞ ﻣﻦ ﱂ ﻳﺘﺐ ﻇﺎﳌﺎﹰ ،ﻭﺍﺗﻔﻘﺖ ﺍﻷﻣﺔﹸ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺘﻮﺑﺔ ﻓﺮﺽ ،ﻭﺍﻟﻔﺮﺍﺋﺾُ ﻻ ﺗُﺆﺩﻯ ﺇﻻ ﺑﻨﻴ ٍﺔ ﻭﻗﺼ ٍﺪ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻜﺒﺎﺋﺮُ ﺗﻘﻊ ﻣﻜﻔﺮ ﹰﺓ ﺑﺎﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ ،ﻭﺃﺩﺍﺀ ﺑﻘﻴﺔ ﺃﺭﻛﺎﻥ ﺞ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ،ﻭﻫﺬﺍ ﺑﺎﻃﻞﹲ ﺑﺎﻹﲨﺎﻉ . ﺤَﺘ ْ ﺍﻹﺳﻼﻡ ،ﱂ ُﻳ ْ ﻭﺃﻳﻀﺎ ﻓﻠﻮ ﹸﻛﻔﱢﺮَﺕ ﺍﻟﻜﺒﺎﺋ ُﺮ ﺑﻔﻌﻞ ﺍﻟﻔﺮﺍﺋﺾ ﱂ ﻳﺒﻖ ﻷﺣ ٍﺪ ﺫﻧﺐٌ ﻳﺪﺧﻞ ﺑﻪ ﺍﻟﻨﺎﺭ ﺇﺫﺍ ﺃﺗﻰ ﺑﺎﻟﻔﺮﺍﺋﺾ ،ﻭﻫﺬﺍ ﻳﺸﺒﻪ ﻗﻮ ﹶﻝ ﺍﳌﺮﺟﺌﺔ ﻭﻫﻮ ﺑﺎﻃﻞ ،ﻫﺬﺍ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪﱢ ﰲ ﻛﺘﺎﺑﻪ " ﺍﻟﺘﻤﻬﻴﺪ " ﻭﺣﻜﻰ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺍﺳﺘﺪﻝﱠ ﻋﻠﻴﻪ ﺑﺄﺣﺎﺩﻳﺚ : ﺲ ،ﻭﺍﳉﻤ َﻌﺔﹸ ﺇﱃ ﺍﳉﹸﻤُ َﻌ ِﺔ ،ﻭﺭﻣﻀﺎ ﹸﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﺕ ﺍﳋﻤ ُ ﻣﻨﻬﺎ :ﻗﻮ ﹸﻝ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) : -ﺍﻟﺼﱠﻠﻮﺍ ُ ﻣُﻜﻔﱢﺮﺍﺕٌ ﳌﺎ ﺑَﻴﻨَﻬُﻦﱠ ﻣﺎ ﺍﺟُﺘﻨﹺﺒﺖ ﺍﻟﻜﺒﺎﺋ ُﺮ (( ﻭﻫﻮ ﳐﺮﱠﺝ ﰲ " ﺍﻟﺼﺤﻴﺤﲔ " ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋ َﺮ ﻻ ﺗﻜﻔﺮﻫﺎ ﻫﺬﻩ ﺍﻟﻔﺮﺍﺋﺾُ . ﻭﻗﺪ ﺣﻜﻰ ﺍﺑ ُﻦ ﻋﻄﻴﺔ ﰲ " ﺗﻔﺴﲑﻩ " ﰲ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻟﲔ :ﺃﺣﺪُﳘﺎ
ﻭﺣﻜﺎﻩ ﻋﻦ ﲨﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﱡﻨﺔ : -ﺃﻥﱠ ﺍﺟﺘﻨﺎﺏَ ﺍﻟﻜﺒﺎﺋﺮ ﺷﺮﻁ ﻟﺘﻜﻔﲑ ﻫﺬﻩ ﺍﻟﻔﺮﺍﺋﺾ ﻟﻠﺼﻐﺎﺋﺮ ،ﻓﺈ ﹾﻥ ﱂ ﺗُﺠﺘﻨﺐ ،ﱂﺗُﻜﻔﺮ ﻫﺬﻩ ﺍﻟﻔﺮﺍﺋﺾ ﺷﻴﺌﺎﹰ ﺑﺎﻟﻜﻠﻴﺔ . ﻭﺍﻟﺜﺎﱐ :ﺃﻧﱠﻬﺎ ﺗُﻜﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻣﻄﻠﻘﹰﺎ ،ﻭﻻ ﺗُﻜﻔﺮ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺇ ﹾﻥ ﻭﺟﺪﺕ ،ﻟﻜﻦ ﺑﺸﺮﻁ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ،ﻭﻋﺪ ﹺﻡ ﺢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻭﺣﻜﺎﻩ ﻋﻦ ﺍﳊﺬﺍﻕ. ﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ،ﻭﺭﺟﱠ َ ﻭﻗﻮﻟﻪ :ﺑﺸﺮﻁ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ،ﻭﻋﺪ ﹺﻡ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ،ﻣﺮﺍﺩُﻩ ﺃﻧﱠﻪ ﺇﺫﺍ ﺃﺻﺮﱠ ﻋﻠﻴﻬﺎ ،ﺻﺎﺭﺕ ﻛﺒﲑ ﹰﺓ ،ﻓﻠﻢ ﺗﻜﻔﺮﻫﺎ ﺍﻷﻋﻤﺎ ﹸﻝ .ﻭﺍﻟﻘﻮ ﹸﻝ ﺍﻷﻭﱠ ﹸﻝ ﺍﻟﺬﻱ ﺣﻜﺎﻩ ﻏﺮﻳﺐ ،ﻣﻊ ﺃﻧﱠﻪ ﻗﺪ ﺣُ ِﻜ َﻲ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻣﺜﻠﹸﻪ . ﻀﺮُﻩ ﺻﻼﺓﹲ ﻭﰲ " ﺻﺤﻴﺢ ﻣﺴﻠﻢ " ﻋﻦ ﻋﺜﻤﺎﻥ ،ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ )) :ﻣَﺎ ﻣِﻦ ﺍﻣﺮﺉ ﻣﺴﻠ ﹴﻢ ﲢ ُ ﺕ ﻛﺒﲑ ﹰﺓ ،ﻭﺫﻟﻚ ﺴﻦُ ﻭﺿﻮﺀﻫﺎ ﻭﺧُﺸﻮﻋَﻬﺎ ﻭﺭُﻛﻮﻋﻬﺎ ﺇﻻ ﻛﺎﻧﺖ ﻛﻔﺎﺭ ﹰﺓ ﳌﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻣﺎ ﱂ ﻳُ ْﺆ ِ ﻣﻜﺘﻮﺑﺔ ،ﻓﻴُﺤ ِ ﺍﻟﺪﻫﺮ ﻛﹸﻠﱠﻪ (( . ﻭﰲ " ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ " ﻋﻦ ﺳﻠﻤﺎﻥ ،ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ )) :ﻻ ﻳﺘﻄﻬﱠ ُﺮ ﺍﻟﺮﺟ ﹸﻞ -ﻳﻌﲏ :ﻳﻮﻡ ﺖ ﺣﱴ ﻳﻘﻀ َﻲ ﺍﻹﻣﺎ ُﻡ ﺻﻼﺗﻪ ،ﺇﻻ ﻛﺎﻥ ﻛﻔﱠﺎﺭﺓ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳉﻤﻌﺔ ﺼ َ ﺍﳉﻤﻌﺔ -ﻓﻴﺤﺴﻦ ﻃﻬﻮﺭﻩ ،ﰒ ﻳﺄﰐ ﺍﳉﻤﻌﺔ ﹶﻓﻴُﻨْ ِ ﺍﳌﻘﺒﻠﺔ ﻣﺎ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ ﺍﳌﻘﺘﻠﺔ (( . ﻭﺧﺮﱠﺝ ﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﺑ ُﻦ ﺣﺒﺎﻥ ،ﻭﺍﳊﺎﻛ ُﻢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴ ٍﺪ ﻭﺃﰊ ﻫُﺮﻳﺮﺓ ،ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ ﺕ ﺍﳋﻤﺲ ،ﻭﻳﺼﻮ ُﻡ ﺭﻣﻀﺎﻥ ،ﻭﻳُﺨﺮﺝ ﺍﻟﺰﻛﺎﺓ ،ﻭﳚﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ )) :ﻭﺍﻟﱠﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻣﺎ ِﻣ ْﻦ ﻋﺒ ٍﺪ ﻳُﺼﻠﱢﻲ ﺍﻟﺼﻠﻮﺍ ِ ﺖ ﻟﻪ ﺃﺑﻮﺍﺏُ ﺍﳉﻨﱠﺔ ،ﰒ ﻗﻴﻞ ﻟﻪ :ﺍﺩﺧﻞ ﺑﺴﻼﻡ (( .ﻭﺧﺮﱠﺝ ﺍﻹﻣﺎ ُﻡ ﺃﲪﺪ ﻭﺍﻟﻨﱠﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺤ ْ ﺍﻟﺴﺒ َﻊ ،ﺇﻻ ﻓﹸِﺘ َ ﺃﻳﻮﺏ ،ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣﻌﻨﺎﻩ ﺃﻳﻀﹰﺎ .ﻭﺧﺮﱠﺝ ﺍﳊﺎﻛﻢ ﻣﻌﻨﺎﻩ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ،ﻋﻦ ﺃﺑﻴﻪ ،ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ . - ﻭﻳُﺮﻭﻯ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﹰﺎ )) :ﻳﻘﻮ ﹸﻝ ﺍﷲ -ﻋﺰ ﻭﺟﻞ : -ﺍﺑ َﻦ ﺁﺩ َﻡ ﺍﺫﻛﹸﺮﱐ ﻣﻦ ﺃﻭﱠ ﹺﻝ ﺍﻟﻨﻬﺎﺭ ﺳﺎﻋ ﹰﺔ ﻭﻣﻦ ﺁﺧ ﹺﺮ ﲔ ﺫﻟﻚ ،ﺇﻻ ﺍﻟﻜﺒﺎﺋﺮ ،ﺃﻭ ﺗﺘﻮﺏ ﻣﻨﻬﺎ ((. ﺍﻟﻨﻬﺎﺭ ﺳﺎﻋ ﹰﺔ ،ﹶﺃ ﹾﻏﻔِﺮ ﻟﻚ ﻣﺎ َﺑ َ ﺕ ﺍﳋﻤﺲ ﻛﻔﱠﺎﺭﺍﺕٌ ﳌﺎ ﺑﻴﻨﻬﻦ ﻣﺎ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ. ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺍﻟﺼﻠﻮﺍ ُ ﻭﻗﺎﻝ ﺳﻠﻤﺎﻥ :ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻓﺈﻧﱠﻬﻦﱠ ﻛﻔﱠﺎﺭﺍﺕ ﳍﺬﻩ ﺍﳉﺮﺍﺡ ﻣﺎ ﱂ ﺗُﺼﺐ ﺍﳌﻘﺘﻠﺔ. ﺖ ﻗﺎﻝ ﺍﺑ ُﻦ ﻋﻤﺮ ﻟﺮﺟﻞ :ﺃﲣﺎﻑ ﺍﻟﻨﺎ َﺭ ﺃ ﹾﻥ ﺗﺪﺧﻠﻬﺎ ،ﻭﲢﺐﱡ ﺍﳉﻨﱠ ﹶﺔ ﺃ ﹾﻥ ﺗﺪﺧﻠﻬﺎ ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ :ﺑﺮﱠ ﺃﻣﱠﻚ ﻓﻮﺍﷲ ﹶﻟِﺌ ْﻦ ﺃﻟﻨ َ ﳍﺎ ﺍﻟﻜﻼﻡ ﻭﺃﻃﻌﻤﺘﻬﺎ ﺍﻟﻄﱠﻌﺎﻡ ،ﻟﺘﺪﺧﻠﻦ ﺍﳉﻨﱠﺔ ﻣﺎ ﺍﺟﺘﻨﺒﺖ ﺍﳌﻮﺟﺒﺎﺕ .ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﺇﻧﱠﻤﺎ ﻭﻋﺪ ﺍﷲ ﺍﳌﻐﻔﺮ ﹶﺓ ﳌﻦ ﺍﺟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺫﻛﺮ ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﻨﱠﱯﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ )) :ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻜﺒﺎﺋﺮَ ﻭﺳﺪﱢﺩﻭﺍ ﻭﺃﺑﺸﺮﻭﺍ ((. ﻭﺫﻫﺐ ﻗﻮﻡٌ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫﻢ ﺇﱃ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﻋﻤﺎ ﹶﻝ ﺗُﻜﻔﱢ ُﺮ ﺍﻟﻜﺒﺎﺋ َﺮ ،ﻭﻣﻨﻬﻢ :ﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ،ﻭﺇﻳﱠﺎﻩ ﻋﲎ ﺐ ﺑﻨﻔﺴﻲ ﻋﻦ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻟﻮﻻ ﻗﻮ ﹸﻝ ﺖ ﺃﺭﻏ ُ ﺍﺑ ُﻦ ﻋﺒﺪ ﺍﻟﱪّ ﰲ ﻛﺘﺎﺏ " ﺍﻟﺘﻤﻬﻴﺪ " ﺑﺎﻟﺮﺩﱢ ﻋﻠﻴﻪ ﻭﻗﺎﻝ :ﻗﺪ ﻛﻨ ُ ﺕ ﺩﻭ ﹶﻥ ﺍﻟﻨﺪﻡ ﺕ ،ﺍﺗﱢﻜﺎ ﹰﻻ ﻋﻠﻰ ﺃﻧﱠﻬﺎ ﺗﻜﻔﱢﺮُﻫﺎ ﺍﻟﺼﻠﻮﺍ ُ ﻚ ﰲ ﺍﳌﻮﺑﻘﺎ ِ ﺖ ﺃ ﹾﻥ ﻳﻐﺘﺮﱠ ﺑﻪ ﺟﺎﻫﻞﹲ ،ﻓﻴﻨﻬ ِﻤ َ ﺫﻟﻚ ﺍﻟﻘﺎﺋﻞ ،ﻭﺧﺸﻴ ُ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﻮﺑﺔ ،ﻭﺍﷲ ﻧﺴﺄﻟﹸﻪ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖَ. ﺖ :ﻭﻗﺪ ﻭﻗﻊ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﰲ ﻛﻼﻡ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﳓﻮﻩ ،ﻭﻭﻗﻊ ﻣﺜﻠﹸﻪ ﰲ ﻛﻼﻡ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﰲ ﻗﻴﺎﻡ ﻗﻠ ُ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ،ﻗﺎﻝ :ﻳُﺮﺟﻰ ﳌﻦ ﻗﺎﻣﻬﺎ ﺃ ﹾﻥ ﻳﻐﻔﺮ ﻟﻪ ﲨﻴﻊ ﺫﻧﻮﺑﻪ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ .ﻓﺈ ﹾﻥ ﻛﺎﻥ ﻣﺮﺍﺩﻫﻢ ﺃﻥﱠ َﻣ ْﻦ ﺃﺗﻰ ﺑﻔﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻣُﺼﺮﱞ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ﺗﻐﻔﺮ ﻟﻪ ﺍﻟﻜﺒﺎﺋﺮُ ﻗﻄﻌﹰﺎ ،ﻓﻬﺬﺍ ﺑﺎﻃﻞﹲ ﻗﻄﻌﹰﺎ ،ﻳُ ْﻌﹶﻠﻢُ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺍﻟﺪﱢﻳﻦ ﺑﻄﻼﻧﻪ ،ﻭﻗﺪ ﺳﺒﻖ ﻗﻮ ﹸﻝ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ )) : -ﻣ ْﻦ ﺃﺳﺎ َﺀ ﰲ ﺍﻹﺳﻼﻡ ﺃﹸ ِﺧ ﹶﺬ ﺑﺎﻷﻭﱠ ﹺﻝ ﻭﺍﻵﺧﺮ (( ﻳﻌﲏ :ﺑﻌﻤﻠﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ
ﺝ ﺇﱃ ﺑﻴﺎ ٍﻥ ،ﻭﺇ ﹾﻥ ﺃﺭﺍ َﺩ ﻫﺬﺍ ﺍﻟﻘﺎﺋ ﹸﻞ ﺃﻥﱠ ﻣﻦ ﺗﺮﻙ ﺍﻹﺻﺮﺍ َﺭ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋ ﹺﺮ ،ﻭﺣﺎﻓﻆ ﻭﺍﻹﺳﻼﻡ ،ﻭﻫﺬﺍ ﺃﻇﻬ ُﺮ ﻣﻦ ﺃ ﹾﻥ ﳛﺘﺎ َ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺋﺾ ﻣﻦ ﻏﲑ ﺗﻮﺑﺔ ﻭﻻ ﻧﺪ ﹴﻡ ﻋﻠﻰ ﻣﺎ ﺳﻠﻒ ﻣﻨﻪ ،ﹸﻛﻔﱢﺮَﺕ ﺫﻧﻮﺑﻪ ﻛﻠﱡﻬﺎ ﺑﺬﻟﻚ ،ﻭﺍﺳﺘﺪﻝﱠ ﺑﻈﺎﻫﺮ ﻗﻮﻟﻪ ﻼ } :ﹺﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ َﻭُﻧ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ ﻣُ ْﺪ َﺧ ﹰ ﹶﻛﺮﹺﳝﹰﺎ { .ﻭﻗﺎﻝ :ﺍﻟﺴﻴﺌﺎﺕ ﺗﺸﻤ ﹸﻞ ﺍﻟﻜﺒﺎﺋﺮَ ﻭﺍﻟﺼﻐﺎﺋﺮ ،ﻓﻜﻤﺎ ﺃﻥﱠ ﺍﻟﺼﻐﺎﺋ َﺮ ﺗُﻜﻔﱠ ُﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﻏﲑ ﻗﺼﺪ ﻭﻻ ﻧﻴﱠ ٍﺔ ،ﻓﻜﺬﻟﻚ ﺍﻟﻜﺒﺎﺋ ُﺮ ،ﻭﻗﺪ ﻳﺴﺘﺪ ﱡﻝ ﻟﺬﻟﻚ ﺑﺄﻥﱠ ﺍﷲ ﻭﻋﺪ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺘﻘﲔ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺑﺘﻜﻔﲑ ﺍﻟﺴﱠﻴﱢﺌﺎﺕ ،ﻭﻫﺬﺍ ﻣﺬﻛﻮﺭٌ ﰲ ﻏﲑ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﻗﺪ ﺻﺎﺭ ﻫﺬﺍ ﺾ ،ﻭﺍﺟﺘﻨﺐَ ﻣﻦ ﺍﳌﺘﱠﻘﲔ ،ﻓﺈﻧﱠﻪ ﻓﻌﻞ ﺍﻟﻔﺮﺍﺋ َ ﺝ ﺇﱃ ﻧﻴﱠ ٍﺔ ﻭﻗﺼ ٍﺪ ،ﻓﻬﺬﺍ ﺍﻟﻘﻮ ﹸﻝ ﳝﻜﻦ ﺃ ﹾﻥ ﻳُﻘﺎﻝ ﰲ ﺍﳉﻤﻠﺔ . ﺍﻟﻜﺒﺎﺋ َﺮ ،ﻭﺍﺟﺘﻨﺎﺏُ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﳛﺘﺎ ُ ﻭﺍﻟﺼﱠﺤﻴﺢ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ :ﺇﻥﱠ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﺗُﻜﻔﱠ ُﺮ ﺑﺪﻭﻥ ﺍﻟﺘﻮﺑﺔ ؛ ﻷﻥﱠ ﺍﻟﺘﻮﺑﺔ ﻓﺮﺽٌ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ،ﻭﻗﺪ ﻗﺎﻝ -ﻋﺰ ﻭﺟﻞ - ﻚ ُﻫ ُﻢ ﺍﻟﻈﱠﺎﻟِﻤُﻮﻥﹶ { .ﻭﻗﺪ ﻓﺴﺮﺕ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻌﻤﺮ ﻭﻋﻠﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺘﻮﺑﺔ ﺑﺎﻟﻨﺪﻡ ،ﻭﻣﻨﻬﻢ ﺐ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ َ } :ﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳُﺘ ْ ﻣﻦ ﻓﺴﱠﺮﻫﺎ ﺑﺎﻟﻌﺰﻡ ﻋﻠﻰ ﺃ ﹾﻥ ﻻ ﻳﻌﻮﺩ ،ﻭﻗﺪ ﺭﻭﻱ ﺫﻟﻚ ﻣﺮﻓﻮﻋﹰﺎ ﻣﻦ ﻭﺟﻪ ﻓﻴﻪ ﺿﻌﻒٌ ،ﻟﻜﻦ ﻻ ﻳﻌﻠﻢ ﳐﺎﻟﻒٌ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﻫﺬﺍ ،ﻭﻛﺬﻟﻚ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻭ َﻣ ْﻦ ﺑﻌﺪﻫﻢ ،ﻛﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ،ﻭﺍﳊﺴﻦ ﻭﻏﲑﳘﺎ ﻭﺃﻣﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺜﲑﺓ ﺍﳌﺘﻀﻤﻨﺔ ﺠ َﻌ ﹾﻞ ﹶﻟ ﹸﻜ ْﻢ ﻓﹸ ْﺮﻗﹶﺎﻧﹰﺎ َﻭﻳُ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ ﷲ َﻳ ْ ﻣﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ ،ﻭﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻟﻠﻤﺘﻘﲔ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇ ﹾﻥ ﺗَﺘﱠﻘﹸﻮﺍ ﺍ َ ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَﺤْﺘِﻬَﺎ ﺕ َﺗ ْ ﷲ َﻭَﻳ ْﻌ َﻤ ﹾﻞ ﺻَﺎﻟِﺤﹰﺎ ُﻳ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨﻪُ َﺳﻴﱢﺌﹶﺎِﺗ ِﻪ َﻭُﻳ ْﺪ ِﺧ ﹾﻠ ُﻪ َﺟﻨﱠﺎ ٍ َﻭَﻳ ْﻐ ِﻔ ْﺮ ﹶﻟ ﹸﻜ ْﻢ { ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻭ َﻣ ْﻦ ُﻳ ْﺆ ِﻣ ْﻦ ﺑﹺﺎ ِ ﷲ ُﻳ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨﻪُ َﺳﻴﱢﺌﹶﺎِﺗ ِﻪ َﻭُﻳ ْﻌ ِﻈ ْﻢ ﹶﻟﻪُ ﹶﺃﺟْﺮﹰﺍ { ،ﻓﺈﻧﱠﻪ ﱂ ﻳُﺒﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺧﺼﺎﻝ ﺍﻟﺘﻘﻮﻯ ، ﺍ َﻷ ْﻧﻬَﺎ ُﺭ { ،ﻭﻗﻮﻟﻪ َ } :ﻭ َﻣ ْﻦ َﻳﺘﱠ ﹺﻖ ﺍ َ ﲑ ﻣﺘّ ﹴﻖ . ﻭﻻ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﻣﻦ ﲨﻠﺔ ﺫﻟﻚ :ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ،ﻓ َﻤ ْﻦ ﱂ ﻳﺘﺐ ،ﻓﻬﻮ ﻇﺎﱂ ،ﻏ ُ ﻭﻗﺪ ﺑﲔ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺧﺼﺎ ﹶﻝ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﻳﻐﻔﺮ ﻷﻫﻠﻬﺎ ﻭﻳﺪﺧﻠﻬﻢ ﺍﳉﻨﱠﺔ ،ﻓﺬﻛﺮ ﻣﻨﻬﺎ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻭﻋﺪﻡ ﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻣﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ ﺇﻻﱠ ﳌﻦ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ،ﻭ ﺍﷲ ﺃﻋﻠﻢ . ﺍﻹﺻﺮﺍﺭ ،ﻓﻠﻢ ﻳﻀﻤﻦ ﺗﻜﻔ َ ﺚ ﻋُﺒَﺎﺩ ﹶﺓ ﺑ ﹺﻦ ﺍﻟﺼﺎﻣﺖ ،ﻗﺎﻝ :ﻛﻨﱠﺎ ﻭﳑﺎ ﻳُﺴﺘﺪ ﱡﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﺗُ ﹶﻜﻔﱠﺮُ ﺑﺪﻭ ِﻥ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ،ﺃﻭ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻬﺎ ﺣﺪﻳ ﹸ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓﻘﺎﻝ )) :ﺑﺎﻳﻌﻮﱐ ﻋﻠﻰ ﺃ ﹾﻥ ﻻ ﺗُﺸﺮﻛﻮﺍ ﺑﺎﷲ ﺷﻴﺌﹰﺎ ،ﻭﻻ ﺗﺴﺮﻗﻮﺍ ،ﻭﻻﺗﺰﻧﻮﺍ ﺐ ﺑﻪ ،ﻓﻬﻮ ﻛﻔﱠﺎﺭَﺓﹲ ﻟﻪ (( ،ﻭﻗﺮﺃ ﻋﻠﻴﻬﻢ ﺍﻵﻳﺔ )) ﻓﻤﻦ ﻭﰱ ﻣﻨﻜﻢ ،ﻓﺄﺟﺮﻩ ﻋﻠﻰ ﺍﷲ ،ﻭﻣﻦ ﺃﺻﺎﺏ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎﹰ ،ﻓﻌُﻮِﻗ َ ،ﻭﻣﻦ ﺃﺻﺎﺏ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﹰﺎ ،ﻓﺴﺘﺮﻩ ﺍﷲ ﻋﻠﻴﻪ ،ﻓﻬﻮ ﺇﱃ ﺍﷲ ،ﺇ ﹾﻥ ﺷﺎﺀ ﻋﺬﱠﺑﻪ ،ﻭﺇ ﹾﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ (( ﺧﺮﱠﺟﺎﻩ ﰲ " ﺍﻟﺼﺤﻴﺤﲔ " ،ﻭﰲ ﺭﻭﺍﻳ ٍﺔ ﳌﺴﻠﻢ )) :ﻣﻦ ﺃﺗﻰ ﻣﻨﻜﻢ ﺣﺪﹰﺍ ﻓﺄﻗﻴﻢ ﻋﻠﻴﻪ ﻓﻬﻮ ﻛﻔﺎﺭﺗﻪ (( .ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﳊﺪﻭﺩ ﻛﻔﺎﺭﺍﺕ .ﻗﺎﻝ ﺏ -ﺃﻥﱠ ﺍﳊﺪ ﻳﻜﻮ ﹸﻥ ﻛﻔﱠﺎﺭ ﹰﺓ ﻷﻫﻠﻪ -ﺷﻴﺌﺎﹰ ﺃﺣﺴ َﻦ ِﻣ ْﻦ ﺣﺪﻳﺚ ﻋُﺒﺎﺩ ﹶﺓ ﺍﺑﻦ ﺍﻟﺼﺎﻣﺖ . ﺍﻟﺸﺎﻓﻌﻲﱡ :ﱂ ﺃﲰﻊ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎ ﹺ ﻭﻗﻮﻟﻪ )) :ﻓﻌﻮﻗﺐ ﺑﻪ (( ﻳﻌﻢﱡ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﻫﻲ ﺍﳊﺪﻭﺩ ﺍﳌﻘﺪﱠﺭ ﹸﺓ ﺃﻭ ﻏﲑ ﺍﳌﻘﺪﱠﺭﺓ ،ﻛﺎﻟﺘﻌﺰﻳﺰﺍﺕ ،ﻭﻳﺸﻤﻞ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻘﺪﺭﻳﺔ ،ﻛﺎﳌﺼﺎﺋﺐ ﻭﺍﻷﺳﻘﺎﻡ ﻭﺍﻵﻻﻡ ،ﻓﺈﻧﱠﻪ ﺻ ﺢﱠ ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻧﱠﻪ ﻗﺎﻝ )) :ﻻ ﺐ ﻭﻻ َﻫﻢﱞ ﻭﻻ ﺣﺰﻥ ﺣﺘﱠﻰ ﺍﻟﺸﱠﻮﻛﺔ ﻳُﺸﺎﻛﻬﺎ ﺇﻻ ﻛﻔﱠﺮ ﺍﷲ ﻬﺑﺎ ﺧﻄﺎﻳﺎﻩ (( .ﻭﺭُﻭﻱ ﻋﻦ ﻋﻠﻲﱟ ﺻ ٌ ﺐ ﺍﳌﺴﻠ َﻢ ﻧﺼﺐٌ ﻭﻻ َﻭ َ ﻳﺼﻴ ُ ﺢ ﺃﻥﱠ ﺇﻗﺎﻣﺔ ﺍﳊﺪﱢ ﺃﻥﱠ ﺍﳊﺪﱠ ﻛﻔﱠﺎﺭﺓﹲ ﳌﻦ ﺃﻗﻴﻢ ﻋﻠﻴﻪ ،ﻭﺫﻛﺮ ﺍﺑ ُﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﺧﺘﻼﻓﹰﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﺭﺟﱠ َ ﲟﺠﺮﱠﺩﻩ ﻛﻔﺎﺭﺓ ،ﻭﻭﻫﱠﻦ ﺍﻟﻘﻮﻝ ﲞﻼﻑ ﺫﻟﻚ ﺟﺪﹰﺍ. ﻗﻠﺖ :ﻭﻗﺪ ﺭُﻭﻱ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﻭﺻﻔﻮﺍ ﹶﻥ ﺑ ﹺﻦ ﺳﻠﻴﻢ ﺃﻥﱠ ﺇﻗﺎﻣﺔ ﺍﳊﺪﱢ ﻟﻴﺲ ﺑﻜﻔﱠﺎﺭﺓ ،ﻭﻻﺑﺪﱠ ﻣﻌﻪ ﻣﻦ ﺍﻟﺘﱠﻮﺑﺔ ، ﻭﺭﺟﱠﺤﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺘﺄﺧﱢﺮﻳﻦ ،ﻣﻨﻬﻢ :ﺍﻟﺒﻐﻮﻱﱡ ،ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺗﻴﻤﻴﺔ ﰲ " ﺗﻔﺴﲑﻳﻬﻤﺎ " ،ﻭﻫﻮ ﻗﻮ ﹸﻝ ﺍﺑ ﹺﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ،ﻭﺍﻷﻭّﻝ ﻗﻮ ﹸﻝ ﳎﺎﻫﺪ ﻭﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﲪﺪ .
ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﳌﺮﻓﻮﻉ )) :ﻻ ﺃﺩﺭﻱ :ﺍﳊﺪﻭ ُﺩ ﻃﻬﺎﺭﺓﹲ ﻷﻫﻠﻬﺎ ﺃﻡ ﻻ ؟ (( ﻓﻘﺪ ﺧﺮﱠﺟﻪ ﺍﳊﺎﻛﻢ ﻭﻏﲑﻩ ،ﻭﺃﻋﻠﱠﻪ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻗﺎﻝ :ﻻ ﻳﺜﺒﺖ ،ﻭﺇﻧﱠﻤﺎ ﻫ َﻮ ﻣﻦ ﻣﺮﺍﺳﻴﻞ ﺍ ﻟﺰﻫﺮﻱﱢ ،ﻭﻫﻲ ﺿﻌﻴﻔﺔﹲ ،ﻭﻏﻠﻂ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻮﺻﻠﻪ ،ﻗﺎ ﹶﻝ :ﻭﻗﺪ ﺻ ﺢﱠ ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻥﱠ ﺍﳊﺪﻭﺩ ﻛﻔﺎﺭﺓ . ﻚ ﹶﻟ ُﻬ ْﻢ ﺧِﺰْﻱٌ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﹶﻟﻬُ ْﻢ ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ ﻭﳑﺎ ﻳﺴﺘﺪ ﱡﻝ ﺑﻪ ﻣﻦ ﻗﺎﻝ :ﺍﳊﺪّ ﻟﻴﺲ ﺑﻜﻔﺎﺭﺓ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﺍﶈﺎﺭﺑﲔ } :ﹶﺫِﻟ َ ﺏ ﻋﻨﻪ ﻋَﺬﹶﺍﺏٌ ﻋَﻈِﻴﻢٌ ﹺﺇﻻﱠ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺎﺑُﻮﺍ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ َﺗ ﹾﻘ ِﺪﺭُﻭﺍ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ { ﻭﻇﺎﻫﺮﻩ ﺃﻧﱠﻪ ﲡﺘﻤﻊ ﳍﻢ ﻋﻘﻮﺑﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .ﻭﻳُﺠﺎ ُ ﺑﺄﻧﱠﻪ ﺫﻛﺮ ﻋﻘﻮﺑﺘﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻋﻘﻮﺑﺘﻬﻢ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﻻ ﻳﻠﺰﻡ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ،ﻭﺃﻣﺎ ﺍﺳﺘﺜﻨﺎﺀ )) ﻣﻦ ﺗﺎﺏ (( ﻓﺈﻧﱠﻤﺎ ﺍﺳﺘﺜﻨﺎﻩ ﻣﻦ ﻋﻘﻮﺑﺔ ﺍ ﻟﺪﻧﻴﺎ ﺧﺎﺻﺔ ،ﻓﺈﻥﱠ ﻋﻘﻮﺑﺔ ﺍﻵﺧﺮﺓ ﺗﺴﻘﻂ ﺑﺎﻟﺘﻮﺑ ِﺔ ﻗﺒﻞ ﺍﻟﻘﹸﺪﺭﺓ ﻭﺑﻌﺪﻫﺎ . ﺏ ﺷﻴﺌﺎﹰ ِﻣ ْﻦ ﺫﻟﻚ ،ﻓﺴﺘﺮﻩ ﺍﷲ ﻋﻠﻴﻪ ،ﻓﻬﻮ ﺇﱃ ﺍﷲ ﺇ ﹾﻥ ﺷﺎﺀ ﻋﺬﱠﺑﻪ ، ﻭﻗﻮﻟﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )) : -ﻭﻣﻦ ﺃﺻﺎ َ ﺖ ﻣﺸﻴﺌﺘِﻪِ ،ﻭﻫﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺇﻗﺎﻣ ﹶﺔ ﻭﺇ ﹾﻥ ﺷﺎﺀ ﻏﻔﺮ ﻟﻪ (( ﺻﺮﻳ ﺢٌ ﰲ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﻟﻘﻲ ﺍﷲ ﻬﺑﺎ ﻛﺎﻧﺖ ﺟﺘﺤ َ ﺾ ﻻ ﺗﻜﻔﱢﺮﻫﺎ ﻭﻻ ﲤﺤﻮﻫﺎ ،ﻓﺈﻥﱠ ﻋﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ ﻳُﺤﺎﻓﻈﻮﻥ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺋﺾ ،ﻻﺳﻴﻤﺎ َﻣ ْﻦ ﺑﺎﻳﻌﻬُﻢ ﺍﻟﻨﱠﱯﱡ -ﺻﻠﻰ ﺍﷲ ﺍﻟﻔﺮﺍﺋ ﹺ ﺏ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﻭﺧﺮﺝ ِﻣ ْﻦ ﺫﻟﻚ َﻣ ْﻦ ﻟﻘﻲ ﺍﷲ ﻭﻗﺪ ﺗﺎﺏ ﻣﻨﻬﺎ ﺑﺎﻟﻨﱡﺼﻮﺹ ﺍﻟﺪﱠﺍﻟﱠ ِﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻥﱠ ﻣﻦ ﺗﺎ َ ﻼ ﲢﺖ ﺍﳌﺸﻴﺌﺔ . ﺐ ﺩﺍﺧ ﹰ ﺇﱃ ﺍﷲ ،ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﻏﻔﺮ ﻟﻪ ،ﻓﺒﻘﻰ َﻣ ْﻦ ﱂ ﻳُﺘ ْ ﻭﺃﻳﻀﹰﺎ ،ﻓﻴﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋ َﺮ ﻻ ﺗﻜﻔﱢﺮُﻫﺎ ﺍﻷﻋﻤﺎ ﹸﻝ :ﺇﻥﱠ ﺍﷲ ﱂ ﳚﻌ ﹾﻞ ﻟﻠﻜﺒﺎﺋﺮ ﰲ ﺍﻟﺪﱡﻧﻴﺎ ﻛﻔﱠﺎﺭ ﹰﺓ ﻭﺍﺟﺒ ﹰﺔ ،ﻭﺇﻧﱠﻤﺎ ﺟﻌ ﹶﻞ ﺍﻟﻜﻔﺎﺭ ﹶﺓ ﻟﻠﺼﻐﺎﺋﺮ ﻛﻜﻔﱠﺎﺭ ِﺓ ﻭﻁ ِﺀ ﺍﳌﹸﻈﺎ ِﻫ ﹺﺮ ،ﻭﻭﻁ ِﺀ ﺍﳌﺮﺃﺓ ﰲ ﺍﳊﻴﺾ ﻋﻠﻰ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻟﺬﻱ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻹﻣﺎ ُﻡ ﺃﲪﺪ ﺾ ﳏﻈﻮﺭﺍﺗﻪ ،ﻭﻫﻲ ﺃﺭﺑﻌﺔﹸ ﺃﺟﻨﺎﺱ :ﻫﺪﻱٌ ،ﻭﻋِﺘﻖٌ ﻭﻏﲑُﻩ ،ﻭﻛﻔﺎﺭﺓ ﻣﻦ ﺗﺮﻙ ﺷﻴﺌﹰﺎ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﺍﳊﺞ ،ﺃﻭ ﺍﺭﺗﻜﺎﺏ ﺑﻌ َ ،ﻭﺻﺪﻗﺔﹲ ،ﻭﺻﻴﺎﻡٌ ،ﻭﳍﺬﺍ ﻻ ﲡﺐ ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﻗﺘﻞ ﺍﻟﻌﻤ ِﺪ ﻋﻨ َﺪ ﲨﻬﻮﺭ ﺍﻟﻌﻠﻤﺎ ِﺀ ،ﻭﻻ ﰲ ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ ﺃﻳﻀﹰﺎ ﻋﻨﺪ ﺃﻛﺜﺮﻫﻢ ،ﻭﺇﻧﱠﻤﺎ ﻳﺆﻣ ُﺮ ﺍﻟﻘﺎﺗ ﹸﻞ ﺑﻌﺘﻖ ﺭﻗﺒﺔ ﺍﺳﺘﺤﺒﺎﺑﹰﺎ ،ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﻭﺍﺛﻠﺔ ﺑﻦ ﺍﻷﺳﻘﻊ :ﺃﻧﱠﻬﻢ ﺟﺎﺅﻭﺍ ﺇﱃ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺐ ﳍﻢ ﻗﺪ ﺃﻭﺟﺐ ،ﻓﻘﺎﻝ )) :ﺍﻋﺘِﻘﹸﻮﺍ ﻋﻨﻪ ﺭﻗﺒ ﹰﺔ ﻳﻌﺘﻘﻪ ﺍﷲ ﻬﺑﺎ ﻣِﻦ ﺍﻟﻨﺎﺭ (( .ﻭﻣﻌﲎ ﺃﻭﺟﺐ : ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﺻﺎﺣ ﹴ ﺏ ﻋﺒﺪﹰﺍ ﻟﻪ ، ﻼ .ﻭﰲ " ﺻﺤﻴﺢ ﻣﺴﻠﻢ "ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤﺮ :ﺃﻧﱠﻪ ﺿﺮ َ ﻼ ﳚﺐ ﻟﻪ ﺑﻪ ﺍﻟﻨﺎ ُﺭ ،ﻭﻳﻘﺎﻝ :ﺇﻧﱠﻪ ﻛﺎﻥ ﻗﺘﻞ ﻗﺘﻴ ﹰ َﻋ ِﻤ ﹶﻞ ﻋﻤ ﹰ ﻓﺄﻋﺘﻘﻪ ﻭﻗﺎﻝ :ﻟﻴﺲ ﱄ ﻓﻴﻪ ِﻣ َﻦ ﺍﻷﺟﺮ ﻣﺜﻞ ﻫﺬﺍ -ﻭﺃﺧﺬ ﻋﻮﺩﹰﺍ ﻣﻦ ﺍﻷﺭﺽ -ﺇﱐ ﲰﻌﺖ ﺍﻟﻨﱠﱯﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ َ )) :ﻣ ْﻦ ﹶﻟ ﹶﻄ َﻢ ﳑﻠﻮﻛﹶﻪ ،ﺃﻭ ﺿﺮ ﺑﻪ ،ﻓﺈﻥﱠ ﻛﻔﱠﺎﺭﺗَﻪ ﺃ ﹾﻥ ﻳَﻌِﺘ ﹶﻘﻪُ (( .ﻓﺈ ﹾﻥ ﻗﻴﻞ :ﻓﺎﺠﻤﻟﺎ ِﻣ ُﻊ ﰲ ﺭﻣﻀﺎﻥ ﻳُﺆَﻣﺮُ ﺑﺎﻟﻜﻔﱠﺎﺭ ِﺓ ،ﻭﺍﻟﻔﻄ ُﺮ ﰲ ﺭﻣﻀﺎﻥ ِﻣ َﻦ ﺍﻟﻜﺒﺎﺋﺮﹺ ،ﻗﻴﻞ :ﻟﻴﺴﺖ ﺍﻟﻜﻔﺎﺭﺓ ﻟﻠﻔﻄﺮ ،ﻭﳍﺬﺍ ﻚ ﺣُﺮﻣ ِﺔ ﻬﻧﺎﺭ ﺭﻣﻀﺎﻥ ﺑﺎﳉﻤﺎﻉ ،ﻭﳍﺬﺍ ﻟﻮ ﻛﺎﻥ ﻻ ﳚﺐ ﻋﻨ َﺪ ﺍﻷﻛﺜﺮﻳﻦ ﻋﻠﻰ ﻛﻞﱢ ﻣﻔﻄﺮ ﰲ ﺭﻣﻀﺎﻥ ﻋﻤﺪﹰﺍ ،ﻭﺇﻧﱠﻤﺎ ﻫﻲ ِﻟ َﻬْﺘ ِ ﻣﻔﻄﺮﹰﺍ ﻓﻄﺮﹰﺍ ﻻ ﳚﻮ ُﺯ ﻟﻪ ﰲ ﻬﻧﺎﺭ ﺭﻣﻀﺎﻥ ،ﰒﱠ ﺟﺎﻣﻊ ،ﻟﻠﺰﻣﺘﻪ ﺍﻟﻜﻔﺎﺭ ﹸﺓ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﳌﺎ ﺫﻛﺮﻧﺎ . ﲑ ﺍﻟﻮﺍﺟﺒﺎﺕ ﳐﺘﺺﱞ ﺑﺎﻟﺼﱠﻐﺎﺋﺮ ﻣﺎ ﺧﺮﱠﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺣُﺬﻳﻔﺔ ،ﻗﺎﻝ :ﺑَﻴْﻨﺎ ﳓﻦ ﺟﻠﻮ ﺱٌ ﻋﻨﺪ ﻋﻤ َﺮ ﻭﳑﱠﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺗﻜﻔ َ ﺖ )) :ﻓﺘﻨﺔﹸ ﺍﻟﺮﺟﻞ ﰲ ﺃﻫﻠﻪ ﻆ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﺍﻟﻔﺘﻨﺔ ؟ ﻗﺎﻝ :ﻗﻠ ُ ،ﺇﺫ ﻗﺎﻝ :ﺃﻳﱡﻜﻢ ﳛﻔ ﹸ ﻑ ﻭﺍﻟﻨﻬﻲُ ﻋﻦ ﺍﳌﻨﻜﺮ (( ﻗﺎﻝ :ﻟﻴﺲ ﻋﻦ ﻫﺬﺍ ﺃﺳﺄﻟﻚ . ﻭﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ﻭﺟﺎﺭﹺﻩ ﻳُ ﹶﻜﻔﱢﺮُﻫﺎ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺼﺪﻗ ﹸﺔ ﻭﺍﻷﻣ ُﺮ ﺑﺎﳌﻌﺮﻭ ِ ﻭﺧﺮﱠﺟﻪ ﻣﺴﻠﻢ ﲟﻌﻨﺎﻩ ،ﻭﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻳﻘﺘﻀﻲ ﺭﻓﻌَﻪ ،ﻭﰲ ﺭﻭﺍ ﻳﺔ ﻟﻠﺒﺨﺎﺭﻱ ﺃﻥﱠ ﺣﺬﻳﻔﺔ ﻗﺎﻝ :ﲰﻌﺘُﻪ ﻳﻘﻮﻝ )) :ﻓﺘﻨﺔ ﺍﻟﺮﺟﻞ (( ﻓﺬﻛﺮﻩ ،ﻭﻫﺬﺍ ﻛﺎﻟﺼﺮﻳﺢ ﰲ ﺭﻓﻌﻪ ،ﻭﰲ ﺭﻭﺍﻳﺔٍ ﳌﺴﻠﻢ ﺃﻥﱠ ﻫﺬﺍ ﻣﻦ ﻛﻼﻡ ﻋﻤﺮ . ﺖ ﺣﺪﱠﹰﺍ ،ﻓﺄﻗﻤﻪ ﻋﻠﻲﱠ ،ﻓﺘﺮﻛﻪ ﺣﱴ ﺻﻠﻰ ،ﰒ ﻗﺎﻝ ﻟﻪ : ﻭﺃﻣﺎ ﻗﻮ ﹸﻝ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻟﻠﺬﻱ ﻗﺎﻝ ﻟﻪ :ﺃﺻﺒ ُ )) ﺇﻥﱠ ﺍﷲ ﻏﻔﺮ ﻟﻚ َﺣﺪﱠﻙ (( ،ﻓﻠﻴﺲ ﺻﺮﳛﹰﺎ ﰲ ﺃﻥﱠ ﺍﳌﺮﺍﺩ ﺑﻪ ﺷﻲﺀٌ ِﻣ َﻦ ﺍﻟﻜﺒﺎﺋﺮ ؛ ﻷﻥﱠ ﺣﺪﻭﺩ ﺍﷲ ﳏﺎﺭﻣﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ : ﻚ ﷲ ﻓﹶﻼ َﺗ ْﻌَﺘﺪُﻭﻫَﺎ { ،ﻭﻗﻮﻟﻪ ِ } :ﺗﹾﻠ َ ﻚ ُﺣﺪُﻭ ُﺩ ﺍ ِ ﷲ ﹶﻓ ﹶﻘ ْﺪ ﹶﻇﹶﻠ َﻢ َﻧ ﹾﻔﺴَﻪ { ﻭﻗﻮﻟﻪ ِ } :ﺗ ﹾﻠ َ ﷲ َﻭ َﻣ ْﻦ َﻳَﺘ َﻌﺪﱠ ُﺣﺪُﻭ َﺩ ﺍ ِ ﻚ ُﺣﺪُﻭ ُﺩ ﺍ ِ } ِﺗ ﹾﻠ َ ﷲ َﻭ َﺭﺳُﻮﹶﻟﻪُ َﻭَﻳَﺘَﻌﺪﱠ ﺣُﺪُﻭ َﺩﻩُ ُﻳ ْﺪ ِﺧ ﹾﻠ ُﻪ ﻧَﺎﺭﹰﺍ ﺺﺍ َ ﺕ { ﺍﻵﻳﺔ ﺇﱃ ﻗﻮﻟﻪ َ } :ﻭ َﻣ ْﻦ َﻳ ْﻌ ﹺ ﷲ َﻭ َﺭﺳُﻮﹶﻟﻪُ ُﻳ ْﺪ ِﺧ ﹾﻠ ُﻪ َﺟﻨﱠﺎ ٍ ﷲ َﻭ َﻣ ْﻦ ﻳُ ِﻄ ﹺﻊ ﺍ َ ُﺣﺪُﻭ ُﺩ ﺍ ِ
ﺧَﺎﻟِﺪﹰﺍ ﻓِﻴﻬَﺎ َﻭﹶﻟﻪُ ﻋَﺬﹶﺍﺏٌ ﻣُﻬﹺﲔٌ { . ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﲰﻌﺎﻥ ،ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﺿﺮﺏ ﻣﺜﻞ ﺍﻹﺳﻼﻡ ﺑﺎﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﻋﻠﻰ ﺟﻨﺒﺘﻴﻪ ﺳُﻮﺭﺍﻥ ،ﻗﺎﻝ )) :ﻭﺍﻟﺴﻮﺭﺍ ِﻥ ﺣُﺪﻭ ُﺩ ﺍﷲ (( .ﻭﻗﺪ ﺳﺒﻖ ﺫﻛﺮﻩ ﺑﺘﻤﺎﻣﻪ . ﺏ ﺣﺪﻭﺩَﻩ ،ﻭﺭﻛﺒﻬﺎ ،ﻭﺗﻌﺪﱠﺍﻫﺎ .ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﳊﺪﱡ ﺍﻟﺬﻱ ﻓﻜ ﱡﻞ ﻣﻦ ﺃﺻﺎﺏ ﺷﻴﺌﹰﺎ ﻣﻦ ﳏﺎﺭﻡ ﺍﷲ ،ﻓﻘﺪ ﺃﺻﺎ َ ﺃﺻﺎﺑﻪ ﻛﺒﲑ ﹰﺓ ،ﻓﻬﺬﺍ ﺍﻟﺮﺟﻞ ﺟﺎﺀ ﻧﺎﺩﻣﹰﺎ ﺗﺎﺋﺒﹰﺎ ،ﻭﺃﺳﻠﻢ ﻧﻔﺴﻪ ﺇﱃ ﺇﻗﺎﻣ ِﺔ ﺍﳊﺪﱢ ﻋﻠﻴﻪ ،ﻭﺍﻟﻨﱠﺪﻡُ ﺗﻮﺑﺔ ،ﻭﺍﻟﺘﻮﺑﺔﹸ ﺗُﻜﻔﱢ ُﺮ ﺍﻟﻜﺒﺎﺋ َﺮ ﺝ ﺍﻹﻣﺎ ُﻡ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱﱡ ﺑﻐﲑ ﺗﺮﺩﱡ ٍﺩ ،ﻭﻗﺪ ﺭُﻭﻱ ﻣﺎ ﻳُﺴﺘﺪ ﱡﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋﺮ ﺗﻜﻔ ُﺮ ﺑﺒﻌﺾ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ،ﻓﺨﺮﱠ َ ﺖ ﺫﻧﺒﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻼ ﺃﺗﻰ ﺍﻟﻨﱠﱯﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ ،ﺇﱐ ﺃﺻﺒ ُ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻥﱠ ﺭﺟ ﹰ ،ﻓﻬﻞ ﱄ ﻣﻦ ﺗﻮﺑﺔ ؟ ﻗﺎ ﹶﻝ )) :ﻫﻞ ﻟﻚ ِﻣ ْﻦ ﺃﻡﱟ ؟ (( ﻗﺎ ﹶﻝ :ﻻ ،ﻗﺎ ﹶﻝ )) :ﻓﻬﻞ ﻟﻚ ﻣﻦ ﺧﺎﻟ ٍﺔ ؟ (( ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ )) : ﻓﹺﺒﺮﱠﻫﺎ (( ،ﻭﺧﺮﱠﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ " ﺻﺤﻴﺤﻪ " ﻭﺍﳊﺎﻛﻢ ،ﻭﻗﺎﻝ :ﻋﻠﻰ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ،ﻟﻜﻦ ﺧﺮﱠﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﻼ ،ﻭﺫﻛﺮ ﺃﻥﱠ ﺍﳌﺮﺳ ﹶﻞ ﺃﺻ ﺢﱡ ﻣﻦ ﺍﳌﻮﺻﻮﻝ ،ﻭﻛﺬﺍ ﻗﺎﻝ ﻋﻠﻲﱡ ﺑ ُﻦ ﺍﳌﺪﻳﲏ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺟ ٍﻪ ﺁﺧﺮ ﻣﺮﺳ ﹰ ﺖ ﻧﻔﺴﹰﺎ ،ﻗﺎﻝ :ﺃﻣﱡﻚ ﺣﻴﺔ ؟ ﻗﺎﻝ :ﻻ ،ﻗﺎﻝ :ﻓﺄﺑﻮﻙ ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ : ﻼ ﻗﺎﻝ ﻟﻪ :ﻗﺘﻠ ُ ﻭﺭﻭﻱ ﻋﻦ ﻋﻤ َﺮ ﺃﻥﱠ ﺭﺟ ﹰ ﺕ ﺃ ﹾﻥ ﻻ ﺗﻄﻌَﻤﻪ ﺍﻟﻨﺎ ُﺭ ﺃﺑﺪﹰﺍ .ﻭﻋﻦ ﻓﹺﺒﺮﱠﻩ ﻭﺃﺣﺴﻦ ﺇﻟﻴﻪ ،ﰒ ﻗﺎﻝ ﻋﻤﺮ :ﻟﻮ ﻛﺎﻧﺖ ﺃﻣﱡﻪ ﺣﻴﱠ ﹰﺔ ﻓﱪﱠﻫﺎ ،ﻭﺃﺣﺴﻦ ﺇﻟﻴﻬﺎ ،ﺭﺟﻮ ُ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻌﻨﺎﻩ ﺃﻳﻀﹰﺎ . ﻭﻛﺬﻟﻚ ﺍﳌﺮﺃﺓ ﺍﻟﱵ َﻋ ِﻤﻠﹶﺖ ﺑﺎﻟﺴﺤﺮ ﺑﺪُﻭﻣَﺔ ﺍﳉﻨﺪ ﹺﻝ ،ﻭﻗﺪﻣﺖ ﺍﳌﺪﻳﻨ ﹶﺔ ﺗﺴﺄ ﹸﻝ ﻋﻦ ﺗﻮﺑﺘﻬﺎ ،ﻓﻮﺟﺪﺕ ﺍﻟﻨﱠﱯﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺪ ﺗﻮﰲ ،ﻓﻘﺎﻝ ﳍﺎ ﺃﺻﺤﺎﺑُﻪ :ﻟﻮ ﻛﺎﻥ ﺃﺑﻮﺍﻙ َﺣﻴﱠ ْﻴ ﹺﻦ ﺃﻭ ﺃﺣﺪﳘﺎ ﻛﺎﻧﺎ ﻉ ﺍﻟﺼﺤﺎﺑﺔ ِﺣ ْﺪﺛﹶﺎﻥ ﻭﻓﺎ ِﺓ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻋﻠﻰ ﺃﻥﱠ ﺑﺮﱠ ﻳﻜﻔﻴﺎﻧﻚ .ﺧﺮﱠﺟﻪ ﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ :ﻓﻴﻪ ﺇﲨﺎ ُ ﺍﻷﺑﻮﻳﻦ ﻳﻜﻔﻴﺎﻬﻧﺎ .ﻭﻗﺎﻝ ﻣﻜﺤﻮﻝ ﻭﺍﻹﻣﺎﻡ ﺃﲪﺪ :ﹺﺑﺮﱡ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻛﻔﺎﺭﺓﹲ ﻟﻠﻜﺒﺎﺋﺮ .ﻭﺭﻭﻱ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﱠﻠﻒ ﰲ ﲪﻞ ﺍﳉﻨﺎﺋﺰ ﺼ ﺢﱡ . ﻂ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺭﻭﻱ ﻣﺮﻓﻮﻋﹰﺎ ﻣﻦ ﻭﺟﻮ ٍﻩ ﻻ َﺗ ِ ﺃﻧﱠﻪ ﻳَﺤ ﱡ ﺐ ﺍﻟﺮﱠﻏﻴﻒ :ﻛﺎﻥ ﺭﺟﻞﹲ ﻭﻗﺪ ﺻ ﺢﱠ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺑُﺮﺩﺓ ﺃﻥﱠ ﺃﺑﺎ ﻣﻮﺳﻰ ﳌﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎ ﹸﺓ ﻗﺎﻝ :ﻳﺎ َﺑﹺﻨﻲﱠ ،ﺍﺫﻛﺮﻭﺍ ﺻﺎﺣ َ ﻒ ﻋﻦ ﺸ َ ﲔ ﺳﻨﺔ ،ﻓﺸﺒﱠﻪ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﰲ ﻋﻴﻨﻪ ﺍﻣﺮﺃ ﹰﺓ ،ﻓﻜﺎﻥ ﻣﻌﻬﺎ ﺳﺒﻌ ﹶﺔ ﺃﻳﺎ ﹴﻡ ﻭﺳﺒ َﻊ ﻟﻴﺎ ﹴﻝ ،ﰒ ﻛﹸ ِ ﻳﺘﻌﺒﱠ ُﺪ ﰲ ﺻﻮﻣﻌﺔٍ ﺃﹸﺭﺍﻩ ﺳﺒﻌ َ ﻕ ﻋﻠﻴﻬﻢ ﺑﺮﻏﻴﻒ ﺭﻏﻴﻒ ،ﻓﺄﻋﻄﻮﻩ ﺭﻏﻴﻔﹰﺎ ،ﻓﻔﻘﺪﻩ ﺕ ﺑﲔ ﻣﺴﺎﻛﲔ ،ﻓﺘُﺼُﺪﱢ َ ﺍﻟﺮﺟﻞ ﻏﻄﺎﺅﻩ ،ﻓﺨﺮﺝ ﺗﺎﺋﺒﺎﹰ ،ﰒﱠ ﺫﻛﺮ ﺃﻧﱠﻪ ﺑﺎ َ ﺖ ﺍﻟﺴﱠﺒﻌﻮ ﹶﻥ ﺳﻨﺔ ﺑﺎﻟﺴﱠﺒﻊ ﻟﻴﺎﻝ ، ﻒ ﻭﺃﺻﺒﺢ ﻣﻴﺘﺎﹰ ،ﻓﻮُ ﹺﺯَﻧ ِ ﺻﺎﺣﺒُﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳُﻌﻄﺎﻩ ،ﻓﻠﻤﱠﺎ ﻋﻠﻢ ﺑﺬﻟﻚ ،ﺃﻋﻄﺎﻩ ﺍﻟﺮﻏﻴ َ ﻒ ﺑﺎﻟﺴﱠﺒﻊ ﺍﻟﻠﱠﻴﺎﻝ ،ﻓﺮﺟﺢ ﺍﻟﺮﻏﻴﻒ . ﻓﺮﺟﺤﺖ ﺍﻟﻠﻴﺎﱄ ،ﻭﻭُ ﹺﺯ ﹶﻥ ﺍﻟﺮﱠﻏﻴ ُ ﻭﺭﻭﻯ ﺍﺑ ُﻦ ﺍﳌﺒﺎﺭﻙ ﺑﺈﺳﻨﺎﺩﻩ ﰲ ﻛﺘﺎﺏ " ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ " ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ، ﻂ ﺍﷲ ﻋﻤﻠﹶﻪ ،ﰒ ﺏ ﻓﺎﺣﺸ ﹰﺔ ،ﻓﺄﺣﺒ ﹶ ﷲ ﺭﺟﻞﹲ ﺳﺒﻌﲔ ﺳﻨ ﹰﺔ ،ﰒ ﺃﺻﺎ َ ﻗﺎﻝ :ﻋَﺒ َﺪ ﺍ َ ﻕ ﻋﻠﻰ ﻣﺴﺎﻛﲔ ،ﻓﺠﺎﺀ ﺇﻟﻴﻪ ،ﻓﺄﺧﺬ ﻼ ﻳﺘﺼﺪﱠ ُ ﺃﺻﺎﺑﺘﻪ َﺯﻣَﺎﻧ ﹲﺔ ﻭﹸﺃ ﹾﻗِﻌ َﺪ ،ﻓﺮﺃﻯ ﺭﺟ ﹰ ﲔ ،ﻓﻐﻔ َﺮ ﺍﷲ ﻟﻪ ،ﻭﺭﺩﱠ ﻋﻠﻴﻪ ﻋﻤ ﹶﻞ ﺳﺒﻌﲔ ﻕ ﺑﻪ ﻋﻠﻰ ﻣﺴﻜ ﹴ ﻣﻨﻪ ﺭﻏﻴﻔﹰﺎ ،ﻓﺘﺼﺪﱠ َ ﺳﻨﺔ . ﻭﻫﺬﻩ ﻛﻠﱡﻬﺎ ﻻ ﺩِﻻﻟ ﹶﺔ ﻓﻴﻬﺎ ﻋﻠﻰ ﺗﻜﻔﲑ ﺍﻟﻜﺒﺎﺋﺮ ﲟﺠﺮﱠﺩ ﺍﻟﻌﻤﻞ ؛ ﻷﻥﱠ ﻛﻞﱠ ﻣﻦ ﺫﻛﺮ ﻓﻴﻬﺎ ﻛﺎﻥ ﻧﺎﺩﻣﹰﺎ ﺗﺎﺋﺒﹰﺎ ﻣﻦ ﺫﻧﺒﻪ ،ﻭﺇﻧﱠﻤﺎ ﻛﺎﻥ ﺳﺆﺍﻟﻪ ﻋﻦ ﻋﻤ ﹴﻞ ﺻﺎﱀ ﻳﺘﻘﺮﱠﺏ ﺑﻪ ﺇﱃ ﺍﷲ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﺣﺘّﻰ ﳝﺤ َﻮ ﺑﻪ ﺃﹶﺛ َﺮ ﺍﻟﺬﻧﺐ ﺑﺎﻟﻜﻠﻴﺔ ،ﻓﺈﻥﱠ ﺍﷲ ﺷﺮﻁ ﰲ ﻗﺒﻮﻝ ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ { ،ﻭﻗﻮﻟﻪ َ } :ﻭﹺﺇﻧﱢﻲ ﹶﻟ َﻐﻔﱠﺎﺭٌ ﺍﻟﺘﻮﺑﺔ ﻭﻣﻐﻔﺮ ِﺓ ﺍﻟﺬﻧﻮﺏ ﻬﺑﺎ ﺍﻟﻌﻤ ﹶﻞ ﺍﻟﺼﺎﱀ ،ﻛﻘﻮﻟﻪ } :ﹺﺇﻻﱠ َﻣ ْﻦ ﺗَﺎ َ ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ { ،ﻭﻗﻮﻟﻪ } :ﹶﻓﹶﺄﻣﱠﺎ ِﻟ َﻤ ْﻦ ﺗَﺎ َ ﲔ { ،ﻭﰲ ﻫﺬﺍﻣﺘﻌﻠﱠﻖٌ ﳌﻦ ﻳﻘﻮﻝ :ﺇﻥﱠ ﺍﻟﺘﺎﺋﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﰲ ﺤَ ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ ﹶﻓ َﻌﺴَﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﻔﹾِﻠ ِ َﻣ ْﻦ ﺗَﺎ َ
ﺍﳌﺸﻴﺌﺔ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻝ ﻛﺜﲑ ِﻣ َﻦ ﺖ ﺃﻥﱠ ﺍﷲ ﻛﺘﺒﻪ ﻋﻠﻴﻚ ؟ ﻗﺎﻝ : ﺍﳋﺎﺋﻔﲔ ِﻣ َﻦ ﺍﻟﺴﱠﻠﻒ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺮﺟ ﹴﻞ :ﻫﻞ ﺃﺫﻧﺒﺖ ﺫﻧﺒﹰﺎ ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ :ﻓﻌﻠﻤ َ ﻧﻌﻢ ،ﻗﺎﻝ :ﻓﺎﻋﻤﻞ ﺣﺘّﻰ ﺗﻌﻠ َﻢ ﺃﻥﱠ ﺍﷲ ﻗﺪ ﳏﺎﻩ .ﻭﻣﻨﻪ ﻗﻮ ﹸﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺇﻥﱠ ﺍﳌﺆﻣﻦ ﻳﺮﻯ ﺫﻧﻮﺑﻪ ﻛﺄﻧﱠﻪ ﰲ ﺃﺻﻞ ﺟﺒﻞ ﳜﺎﻑ ﺃ ﹾﻥ ﻳﻘﻊ ﺏ ﻃﺎﺭ ﻋﻠﻰ ﺃﻧﻔﻪ ،ﻓﻘﺎﻝ ﺑﻪ ﻫﻜﺬﺍ .ﺧﺮﱠﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ. ﻋﻠﻴﻪ ،ﻭﺇﻥﱠ ﺍﻟﻔﺎﺟﺮ ﻳﺮﻯ ﺫﻧﻮﺑَﻪ ﻛﺬﹸﺑﺎ ﹴ ﻭﻛﺎﻧﻮﺍ ﻳﺘﱠﻬﻤُﻮﻥ ﺃﻋﻤﺎﳍﻢ ﻭﺗﻮﺑﺎﻬﺗﻢ ،ﻭﳜﺎﻓﻮﻥ ﺃ ﹾﻥ ﻻ ﻳﻜﻮ ﹶﻥ ﻗﺪ ﻗﹸﹺﺒ ﹶﻞ ﻣﻨﻬﻢ ﺫﻟﻚ ،ﻓﻜﺎﻥ ﺫﻟﻚ ﻳُﻮ ﹺﺟﺐُ ﳍﻢ ﺷﺪﱠ ﹶﺓ ﺍﳋﻮﻑ ، ﻭﻛﺜﺮ ﹶﺓ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ . ﺖ ﺃﻗﻮﺍﻣﹰﺎ ﻟﻮ ﺃﻧﻔﻖ ﺃﺣﺪﻫﻢ ﻣﻞ َﺀ ﺍﻷﺭﺽ ﻣﺎ ﺃ ِﻣ َﻦ ﻟِﻌﻈﻢ ﺍﻟﺬﻧﺐ ﰲ ﻧﻔﺴﻪ .ﻭﻗﺎﻝ ﺍﺑ ُﻦ ﻋﻮﻥ :ﻻ َﺗِﺜ ْﻖ ﻗﺎﻝ ﺍﳊﺴﻦ :ﺃﺩﺭﻛ ُ ﺕ ﻋﻨﻚ ﺃﻡ ﻻ ،ﺇﻥﱠ ﻋﻤﻠﻚ ﺑﻜﺜﺮﺓ ﺍﻟﻌﻤﻞ ،ﻓﺈﻧﱠﻚ ﻻ ﺗﺪﺭﻱ ﺃﻳُﻘﺒﻞ ﻣﻨﻚ ﺃﻡ ﻻ ،ﻭﻻ ﺗﺄﻣﻦ ﺫﻧﻮﺑﻚ ،ﻓﺈﻧﱠﻚ ﻻ ﺗﺪﺭﻱ ﹸﻛﻔﱢ َﺮ ْ ﻣُﻐَﻴﱠﺐٌ ﻋﻨﻚ ﻛﻠﻪ . ﻭﺍﻷﻇﻬﺮ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ -ﺃﻋﲏ :ﻣﺴﺄﻟﺔ ﺗﻜﻔﲑ ﺍﻟﻜﺒﺎﺋﺮ ﺑﺎﻷﻋﻤﺎﻝ -ﺃﻧﱠﻪ ﺇ ﹾﻥ ﹸﺃﺭﻳ َﺪ ﺃﻥﱠ ﺍﻟﻜﺒﺎﺋﺮ ﺗُﻤﺤﻰ ﲟﺠﺮﱠﺩ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻔﺮﺍﺋﺾﹺ ،ﻭﺗﻘﻊ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻜﻔﺮﺓ ﺑﺬﻟﻚ ﻛﻤﺎ ﺗُﻜﻔﱠ ُﺮ ﺍﻟﺼﱠﻐﺎﺋﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﻬﺬﺍ ﺑﺎﻃﻞﹲ . ﲔ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ،ﻓﺘُﻤﺤﻰ ﻭﺇ ﹾﻥ ﺃﺭﻳ َﺪ ﺃﻧﱠﻪ ﻗﺪ ﻳُﻮﺍﺯﻥ ﻳﻮ َﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﲔ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺑ َ ﻂ ﺍﻟﻌﻤﻞ ،ﻓﻼ ﻳﺒﻘﻰ ﻟﻪ ﺛﻮﺍﺏٌ ،ﻓﻬﺬﺍ ﻗﺪ ﻳﻘﻊ . ﺍﻟﻜﺒﲑﺓ ﲟﺎ ﻳُﻘﺎﺑﻠﻬﺎ ﻣﻦ ﺍﻟﻌﻤﻞ ،ﻭﻳَﺴ ﹸﻘ ﹸ ﻭﻗﺪ ﺗﻘﺪﱠﻡ ﻋﻦ ﺍﺑ ﹺﻦ ﻋﻤ َﺮ ﺃﻧﱠﻪ ﳌﱠﺎ ﺃﻋﺘﻖ ﳑﻠﻮﻛﹶﻪ ﺍﻟﺬﻱ ﺿﺮﺑﻪ ،ﻗﺎﻝ :ﻟﻴﺲ ﱄ ﻓﻴﻪ ِﻣ َﻦ ﺍﻷﺟﺮ ﺷﻲﺀٌ ،ﺣﻴﺚ ﻛﺎﻥ ﻛﻔﺎﺭ ﹰﺓ ﻟﺬﻧﺒﻪ ،ﻭﱂ ﻳﻜﻦ ﺫﻧﺒُﻪ ِﻣ َﻦ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﻜﻴﻒ ﲟﺎ ﻛﺎﻥ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻣﻜﻔﺮﹰﺍ ﻟﻠﻜﺒﺎﺋﺮ ؟ ﻭﺳﺒﻖ ﺃﻳﻀﹰﺎ ﻗﻮ ﹸﻝ َﻣ ْﻦ ﻗﺎ ﹶﻝ ِﻣ َﻦ ﺍﻟﺴﱠﻠﻒ :ﺇﻥﱠ ﺍﻟﺴﻴﺌﺔ ﲤﺤﻰ ،ﻭﻳﺴﻘﻂ ﻧﻈﲑﻫﺎ ﺣﺴﻨﺔ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺍﻟﱵ ﻫﻲ ﺛﻮﺍﺏ ﺍﻟﻌﻤﻞ ﺾ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﺎﻓﻴﺔ ﳍﺎ ،ﻛﻤﺎ ﻳُﺒﻄﻞ ﺾ ﺍﻟﻜﺒﺎﺋﺮ ﻗﺪ ﻳُﺤﹺﺒﻂﹸ ﺑﻌ َ ،ﻓﺈﺫﺍ ﻛﺎ ﹶﻥ ﻫﺬﺍ ﰲ ﺍﻟﺼﻐﺎﺋﺮ ،ﻓﻜﻴﻒ ﺑﺎﻟﻜﺒﺎﺋﺮ ؟ ﻓﺈﻥﱠ ﺑﻌ َ ﻑ ﺍﶈﺼﻨﺔ َﻳ ْﻬ ِﺪﻡُ ﻋﻤ ﹶﻞ ﻣﺌﺔ ﺍﳌﻦﱡ ﻭﺍﻷﺫﻯ ﺍﻟﺼﺪﻗ ﹶﺔ ،ﻭﺗُﺒﻄ ﹸﻞ ﺍﳌﻌﺎﻣﻠﺔ ﺑﺎﻟﺮﱢﺑﺎ ﺍﳉﻬﺎ َﺩ ﻛﻤﺎ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ .ﻭﻗﺎﻝ ﺣﺬﻳﻔﺔﹸ :ﻗﺬ ُ ﺳﻨﺔ ،ﻭﺭﻭﻱ ﻋﻨﻪ ﻣﺮﻓﻮﻋﹰﺎ ﺧﺮﱠﺟﻪ ﺍﻟﺒﺰﺍﺭ ،ﻭﻛﻤﺎ ﻳﺒﻄﻞ ﺗﺮﻙ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺍﻟﻌﻤﻞ ،ﻓﻼ ﻳﺴﺘﻨﻜﺮ ﺃ ﹾﻥ ﻳﺒﻄﻞ ﺛﻮﺍﺏ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻜﻔﺮ ﺍﻟﻜﺒﺎﺋﺮ . ﻭﻗﺪ ﺧﺮﱠﺝ ﺍﻟﺒﺰﺍﺭ ﰲ "ﻣﺴﻨﺪﻩ" ﻭﺍﳊﺎﻛﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻋﻦ ﺍﻟﻨﱠﱯﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﻗﺎﻝ )) :ﻳُﺆﺗَﻲ ﺕ ﺍﻟﻌﺒﺪ ﻭﺳﻴﱢﺌﺎﺗِﻪ َﻳ ْﻮ َﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﹶﻓﻴُﻘﺺ ﺃﻭ ﻳُﻘﻀﻰ ﺑﻌﻀُﻬﺎ ﻣﻦ ﺑﻌﺾ ،ﻓﺈ ﹾﻥ ﺑﻘﻴﺖ ﻟﻪ ﺣﺴﻨﺔﹲ ،ﻭُﺳﱢ َﻊ ﻟﻪ ﻬﺑﺎ ﰲ ﺍﳉﻨﺔ (( ﲝﺴﻨﺎ ِ . ﻭﺧﺮﱠﺝ ﺍﺑ ُﻦ ﺃﰊ ﺣﺎﰎ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻟﹶﻬﻴﻌﺔ ،ﻗﺎﻝ :ﺣﺪﱠﺛﲏ ﻋﻄﺎ ُﺀ ﺑ ُﻦ ﺩﻳﻨﺎﺭ ،ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟُﺒﲑ ﰲ ﻗﻮ ﹺﻝ ﺍﷲ -ﻋﺰ ﻭﺟﻞ } : -ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ،ﻗﺎﻝ :ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺮﻭﻥ ﺃﻧﱠﻬﻢ ﻻ ﻳُﺆﺟﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺸﱠﻲ ِﺀ ﺍﻟﻘﻠﻴ ﹺﻞ ﺇﺫﺍ ﲔ ،ﻓﻴﺴﺘﻘﻠﱡﻮﻥ ﺃ ﹾﻥ ﻳُﻌﻄﻮﻩ ﲤﺮ ﹰﺓ ﻭﻛِﺴﺮﺓ ﻭﺟَﻮﺯ ﹰﺓ ﻭﳓﻮ ﺫﻟﻚ ،ﻓﲑﺩﱡﻭﻧﻪ ،ﻭﻳﻘﻮﻟﻮﻥ :ﻣﺎ ﻫﺬﺍ ﺃﻋﻄﻮﻩ ،ﻓﻴﺠﻲ ُﺀ ﺍﳌﺴﻜ ُ ﺑﺸﻲﺀ ،ﺇﻧﱠﻤﺎ ﻧُﺆﺟﺮ ﻋﻠﻰ ﻣﺎ ﻧُﻌﻄﻲ ﻭﳓﻦ ﳓﺒﱡﻪ ،ﻭﻛﺎﻥ ﺁﺧﺮﻭﻥ ﻳﺮﻭﻥ ﺃﻧﱠﻬﻢ ﻻ ﻳُﻼﻣﻮﻥ ﻋﻠﻰ ﺍﻟﺬﱠﻧﺐ ﺍﻟﻴﺴﲑ ﻣﺜﻞ ﺍﻟﻜﺬﺑﺔ ﻭﺍﻟﻨﻈﺮﺓ ﻭﺍﻟﻐﻴﺒﺔ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ ،ﻳﻘﻮﻟﻮﻥ :ﺇﻧﱠﻤﺎ ﻭﻋﺪ ﺍﷲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﺮﻏﱠﺒﻬﻢ ﺍﷲ ﰲ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳋﲑ ﺃ ﹾﻥ ﻳﻌﻤﻠﻮﻩ ﲑ ﻣﻦ ﺍﻟﺸﺮﱢ ،ﻓﺈﻧﱠﻪ ﻳُﻮ ِﺷﻚُ ﺃ ﹾﻥ َﻳ ﹾﻜﺜﹸ َﺮ ،ﻓﻨَﺰﻟﺖ } :ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ، ،ﻓﺈﻧﱠﻪ ﻳُﻮ ِﺷﻚُ ﺃ ﹾﻥ ﻳَﻜﺜﹸ َﺮ ،ﻭﺣﺬﱠﺭﻫﻢ ﺍﻟﻴﺴ َ ﻳﻌﲏ :ﻭﺯﻥ ﺃﺻﻐﺮ ﺍﻟﻨﻤﻞ } َﺧﻴْﺮﹰﺍ َﻳﺮَﻩ { ﻳﻌﲏ :ﰲ ﻛﺘﺎﺑﻪ ،ﻭَﻳﺴُﺮﱡﻩُ ﺫﻟﻚ ﻗﺎﻝ :ﻳُﻜﺘﺐ ﻟﻜﻞﱢ ﺑﺮﱟ ﻭﻓﺎﺟﺮ ﺑﻜﻞﱢ ﺳﻴﺌﺔٍ ﺳﻴﺌﺔ ﺕ ﺍﳌﺆﻣﻦ ﺃﻳﻀﹰﺎ ﺑﻜﻞﱢ ﻭﺍﺣﺪ ٍﺓ ﻋﺸﺮﹰﺍ ، ﻭﺍﺣﺪﺓ ،ﻭﺑﻜﻞﱢ ﺣﺴﻨﺔ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮ ُﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺿﺎﻋﻒ ﺍﷲ ﺣﺴﻨﺎ ِ ﻓﻴﻤﺤﻮ ﻋﻨﻪ ﺑﻜﻞﱢ ﺣﺴﻨ ٍﺔ ﻋﺸ َﺮ ﺳﻴﺌﺎﺕ ،ﻓﻤﻦ ﺯﺍﺩﺕ ﺣﺴﻨﺎﺗُﻪ ﻋﻠﻰ ﺳﻴﺌﺎﺗِﻪ ﻣِﺜﻘﺎ ﹶﻝ ﺫﺭﱠ ٍﺓ ،ﺩﺧﻞ ﺍﳉﻨﺔ .
ﻀ ﹸﻞ ﺕ ﺍﳌﻘﺎﺑﻠﺔ ﻟﻠﺴﻴﺌﺎﺕ ،ﻭُﻳﻨﻈﺮ ﺇﱃ ﻣﺎ ﻳَﻔ ُ ﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﰒ ﺗﺴﻘﻂ ﺍﳊﺴﻨﺎ ُ ﻭﻇﺎﻫ ُﺮ ﻫﺬﺍ ﺃﻧﱠﻪ ﺗﻘﻊ ﺍﳌﻘﺎﺻ ﹸﺔ ﺑﲔ ﺍﳊﺴﻨﺎ ِ ﺖ ﺣﺴﻨﺎﺗُﻪ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻪ ﲝﺴﻨﺔ ﻭﺍﺣﺪ ٍﺓ ﺃﹸﺛﻴﺐ ﺑﺘﻠﻚ ﺍﳊﺴﻨﺔ ﺤ ْ ﻣﻨﻬﺎ ﺑﻌ َﺪ ﺍﳌﻘﺎﺻﺔ ،ﻭﻫﺬﺍ ﻳُﻮﺍﻓﻖ ﻗﻮ ﹶﻝ َﻣ ْﻦ ﻗﺎﻝ ﺑﺄﻥﱠ ﻣﻦ َﺭ َﺟ َ ﻂ ﺑﺎﻗﻲ ﺣﺴﻨﺎﺗﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﺳﻴﺌﺎﺗﻪ ،ﺧﻼﻓﹰﺎ ﳌﻦ ﻗﺎﻝ :ﻳُﺜﺎﺏ ﺑﺎﳉﻤﻴﻊ ،ﻭﺗﺴﻘﹸﻂ ﺳﻴﺌﺎﺗُﻪ ﻛﺄﻧﱠﻬﺎ ﱂ ﺗﻜﻦ ، ﺧﺎﺻﺔ ،ﻭ َﺳ ﹶﻘ ﹶ ﻭﻫﺬﺍ ﰲ ﺍﻟﻜﺒﺎﺋﺮ ،ﺃﻣﱠﺎ ﺍﻟﺼﻐﺎﺋﺮ ،ﻓﺈﻧﱠﻪ ﻗﺪ ﺗُﻤﺤﻰ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﻊ ﺑﻘﺎﺀ ﺛﻮﺍﻬﺑﺎ ،ﻛﻤﺎ ﻗﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻍ ﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﺍﳌﻜﺎﺭﻩ ،ﻭﻛﺜ َﺮﺓﹸ ﺍﳋﹸﻄﺎ ﺇﱃ )) :ﺃﻻ ﺃﺩُﱡﻟﻜﹸﻢ ﻋﻠﻰ ﻣﺎ ﳝﺤﻮ ﺍﷲ ﺑﻪ ﺍﳋﻄﺎﻳﺎ ،ﻭﻳﺮﻓ ُﻊ ﺑﻪ ﺍﻟﺪﺭﺟﺎﺕ :ﺇﺳﺒﺎ ﹸﲑ ﺍﳋﻄﺎﻳﺎ ﻭ َﺭ ﹾﻓ َﻊ ﺍﻟﺪﱠﺭﺟﺎﺕ ،ﻭﻛﺬﻟﻚ ﻗﻮﻟﹸﻪ -ﺻﻠﻰ ﺍﳌﺴﺎﺟﺪ ،ﻭﺍﻧﺘﻈﺎ ُﺭ ﺍﻟﺼﱠﻼﺓ ﺑﻌﺪ ﺍﻟﺼﻼﺓ (( ﻓﺄﺛﺒﺖ ﳍﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺗﻜﻔ َ ﻚ ﻟﻪ ،ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ،ﳛﻴﻲ ﻭﳝﻴﺖ ،ﻭﻫﻮ ﻋﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ )) : -ﻣ ْﻦ ﻗﹶﺎ ﹶﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪَﻩ ﻻ ﺷﺮﻳ َ ﺐ ﺍﷲ ﻟﻪ ﻣﺌﺔ ﺣﺴﻨﺔٍ ،ﻭﻣُﺤﻴﺖ ﻋﻨﻪ ﻣﺌﺔ ﺳﻴﺌﺔ ،ﻭﻛﺎﻧﺖ ﻟﻪ َﻋ ْﺪ ﹶﻝ ﻋﺸﺮ ﺭﻗﺎﺏ (( ،ﻓﻬﺬﺍ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ﻣﺌﺔ ﻣﺮﱠ ٍﺓ ،ﻛﺘ َ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﺬﻛﺮ ﳝﺤﻮ ﺍﻟﺴﻴﺌﺎﺕ ،ﻭﻳﺒﻘﻰ ﺛﻮﺍﺑُﻪ ﻟِﻌﺎﻣﻠﻪ ﻣﻀﺎﻋﻔﹰﺎ . ﺖ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ ")(١ ﺚ " :ﻣَﺎ ﺍﹸ ْﺟﺘُﹺﻨَﺒ ْ ﺾ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ،ﹶﻓﹶﺄﻣﱠﺎ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ ﹶﻓﻠﹶﺎ ﺗُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻛﻤَﺎ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﻓِﻲ َﺑ ْﻌ ﹺ ﺏ َﻋ ْﻦ ﻫَﺬﹶﺍ ﺑﹺﻮُﺟُﻮﻩِ : ﹶﻓُﻴ ﺠَﺎ ُ ﻚ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﺻﻴَﺎ ﹺﻡ َﺷ ْﻬ ﹺﺮ َﺭَﻣﻀَﺎ ﹶﻥ َﻭ ﹶﺫِﻟ َ ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ ِ ﺨ ْﻤ ﹺ ﺕ ﺍﹾﻟ َ ﺾ .ﻛﹶﺎﻟﺼﱠﹶﻠﻮَﺍ ِ ﻁ ﺟَﺎ َﺀ ﻓِﻲ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﹶﺃ َﺣ ُﺪﻫَﺎ :ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍﻟﺸﱠ ْﺮ ﹶ َﻳﻘﹸﻮ ﹸﻝ } :ﹺﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ َﻭُﻧ ْﺪ ِﺧﹾﻠ ﹸﻜ ْﻢ ُﻣ ْﺪ َﺧﻠﹰﺎ ﻛﹶﺮﹺﳝًﺎ )(٢)(٣١ __________ ) - (١ﺃﺧﺮﺟﻪ ﻬﺑﺬﺍ ﺍﻟﻠﻔﻆ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﺑﺮﻗﻢ)َ (٨٩٤٩ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺖ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ « ﻭﻫﻮ ﺻﺤﻴﺢ ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ ﹶﻛﻔﱠﺎ َﺭﺍﺕٌ ﹶﻟﻤَﺎ َﺑْﻴَﻨﻬُﻦﱠ ﻣَﺎ ﺍﺟْﺘُﹺﻨَﺒ ِ ﺨ ْﻤ ُ ﺕ ﺍ ﹾﻟ َ ﻭﺳﻠﻢ » -ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ ﺲ ﺨ ْﻤ ُ ﺕ ﺍﹾﻟ َ ﻭﻫﻮ ﰲ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)َ ( ٥٧٤ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﹶﺎ ﹶﻥ َﻳﻘﹸﻮ ﹸﻝ » ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ ﺐ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ «. ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﹺﺇﻟﹶﻰ ﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭَﻣﻀَﺎ ﹸﻥ ﹺﺇﻟﹶﻰ َﺭَﻣﻀَﺎ ﹶﻥ ﻣُ ﹶﻜﻔﱢ َﺮﺍﺕٌ ﻣَﺎ َﺑ ْﻴَﻨﻬُﻦﱠ ﺇﹺﺫﹶﺍ ﺍ ْﺟَﺘَﻨ َ ) - (٢ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ (٩٢٦ ﺍﺟﺘﻨﺎﺏ ﺍﻟﺸﺊ ﻣﻌﻨﺎﻩ :ﺍﳌﺒﺎﻋﺪﺓ ﻋﻨﻪ ﻭﺗﺮﻛﻪ ﺟﺎﻧﺒﺎ ﲝﻴﺚ ﺗﻜﻮﻥ ﺃﻧﺖ ﰱ ﺟﺎﻧﺐ ﻭﻫﻮ ﰱ ﺟﺎﻧﺐ ﺁﺧﺮ ﻭﻻ ﺗﻼﻗﻰ ﺑﻴﻨﻜﻤﺎ . ﻭﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ :ﻣﺎ ﻋﻈﻢ ﻣﻨﻬﺎ ،ﻭﻋﻈﻤﺖ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻴﻪ .ﻛﺎﻟﺸﺮﻙ ،ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺑﻐﲑ ﺣﻖ ،ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﶈﺮﻣﺎﺕ . ﻭﺍﻟﺴﻴﺌﺎﺕ :ﲨﻊ ﺳﻴﺌﺔ ﻭﻫﻰ ﺍﻟﻔﻌﻠﺔ ﺍﻟﻘﺒﻴﺤﺔ ،ﻭﲰﻴﺖ ﺑﺬﻟﻚ؛ ﻷﻬﻧﺎ ﺗﺴﻮﺀ ﺻﺎﺣﺒﻬﺎ ﻋﺎﺟﻼ ﺃﻭ ﺁﺟﻼ . ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﻴﺌﺎﺕ ﻫﻨﺎ :ﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﺑﺪﻟﻴﻞ ﻣﻘﺎﺑﻠﺘﻬﺎ ﺑﺎﻟﻜﺒﺎﺋﺮ . ﻭﺍﳌﻌﲎ :ﺇﻥ ﺗﺘﺮﻛﻮﺍ -ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﺆﻣﻨﲔ -ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﺍﻟﱴ ﻬﻧﺎﻛﻢ ﺍﻟﺸﺮﻉ ﻋﻦ ﺍﻗﺘﺮﺍﻓﻬﺎ ُ } ،ﻧ ﹶﻜﻔﱢ ْﺮ َﻋْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ { ﺃﻯ ﻧﺴﺘﺮﻫﺎ ﻋﻠﻴﻜﻢ ،ﻭﳕﺤﻬﺎ ﻋﻨﻜﻢ ﺣﱴ ﺗﺼﲑ ﲟﻨﺰﻟﺔ ﻣﺎ ﱂ ﻳﻌﻤﻞ ﻓﻀﻼ ﻣﻦ ﺍﷲ ﻋﻠﻴﻜﻢ ،ﻭﺭﲪﺔ ﺑﻜﻢ . ﻼ ﹶﻛﺮﹺﳝﹰﺎ { ﺃﻯ ﻭﻧﺪﺧﻠﻜﻢ ﰱ ﺍﻵﺧﺮﺓ ﻣﺪﺧﻼ ﺣﺴﻨﺎ ﻭﻫﻮ ﺍﳉﻨﺔ ﺍﻟﱴ ﻭﻋﺪ ﺍﷲ ﻬﺑﺎ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ . } َﻭُﻧ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ ﻣﱡ ْﺪ َﺧ ﹰ ﻓﻬﻰ ﻣﻜﺎﻥ ﻃﻴﺐ ﳚﺪ ﻣﻦ ﳛﻞ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﺮﻡ ﺍﷲ ﻭﺭﺿﺎﻩ . ﻭﺍﳌﺪﺧﻞ -ﺑﻀﻢ ﺍﳌﻴﻢ -ﻛﻤﺎ ﻗﺮﺃﻩ ﺍﳉﻤﻬﻮﺭ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﻹِﺩﺧﺎﻝ ﻭﻣﻔﻌﻮﻝ ﻧﺪﺧﻠﻜﻢ ﳏﺬﻭﻑ ﺃﻯ ﻧﻜﻔﺮ ﻋﻨﻜﻢ ﺳﻴﺌﺎﺗﻜﻢ ﻭﻧﺪﺧﻠﻜﻢ ﺇﺩﺧﺎﻻ ﻛﺮﳝﺎ . ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﻢ ﻣﻜﺎﻥ ﻣﻨﺼﻮﺑﺎ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ،ﻭﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ﻋﻨﺪ ﺍﻷﺧﻔﺶ . ﻼ { -ﺑﻔﺘﺢ ﺍﳌﻴﻢ -ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ﻣﻜﺎﻥ ﻟﻠﺪﺧﻮﻝ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ﻣﻴﻤﺎ .ﺃﻯ ﻧﺪﺧﻠﻜﻢ ﻭﻗﺮﺃ ﻧﺎﻓﻊ } ﻣﱠ ْﺪ َﺧ ﹰ ﻣﻜﺎﻧﺎ ﻛﺮﳝﺎ ﺃﻭ ﻧﺪﺧﻠﻜﻢ ﺩﺧﻮﻻ ﻛﺮﳝﺎ
ﻫﺬﺍ ،ﻭﻗﺪ ﺍﺳﺘﺪﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻳﻐﻔﺮﻫﺎ ﺍﷲ -ﺗﻌﺎﱃ -ﻟﻌﺒﺎﺩﻩ ﺭﲪﺔ ﻣﻨﻪ ﻭﻛﺮﻣﺎ ﻣﱴ ﺍﺟﺘﻨﺒﻮﺍ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ،ﻭﺻﺪﻗﻮﺍ ﰱ ﺗﻮﺑﺘﻬﻢ ﺇﻟﻴﻪ . ﻛﻤﺎ ﺍﺳﺘﺪﻟﻮﺍ ﻬﺑﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻣﻨﻬﺎ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻣﻨﻬﺎ ﺍﻟﺼﻐﺎﺋﺮ؛ ﻷﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺪ ﻓﺼﻠﺖ ﺑﲔ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻭﺑﲔ ﻣﺎ ﻳﻜﻔﺮ ﺑﺎﺟﺘﻨﺎﻬﺑﺎ ﻭﻫﻮ ﺻﻐﺎﺭ ﺍﻟﺬﻧﻮﺏ ﺍﳌﻌﱪ ﻋﻨﻬﺎ ﺑﻘﻮﻟﻪ -ﺗﻌﺎﱃ ُ } : -ﻧ ﹶﻜﻔﱢ ْﺮ َﻋْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ { .ﻭﻷﻥ ﺍﷲ -ﺗﻌﺎﱃ - ﻱ ﺍﻟﺬﻳﻦ ﺠ ﹺﺰ َ ﻱ ﺍﻟﺬﻳﻦ ﹶﺃﺳَﺎﺀُﻭ ﹾﺍ ﹺﺑﻤَﺎ َﻋ ِﻤﻠﹸﻮ ﹾﺍ َﻭﹺﻳ ْ ﺠ ﹺﺰ َ ﻳﻘﻮﻝ ﰱ ﻣﻮﺿﻊ ﺁﺧﺮ } َﻭِﻟﻠﱠ ِﻪ ﻣَﺎ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ َﻭﻣَﺎ ﻓِﻲ ﺍﻷﺭﺽ ِﻟَﻴ ْ ﻚ ﻭَﺍ ِﺳﻊُ ﺍﳌﻐﻔﺮﺓ { ﻗﺎﻝ ﺍﻵﻟﻮﺳﻰ ﻣﺎ ﻣﻠﺨﺼﻪ : ﺴﻨُﻮ ﹾﺍ ﺑﺎﳊﺴﲎ ﺍﻟﺬﻳﻦ ﻳَ ﺠْﺘَﻨﹺﺒُﻮﻥﹶ ﹶﻛﺒَﺎِﺋ َﺮ ﺍﻹﰒ ﻭﺍﻟﻔﻮﺍﺣﺶ ﹺﺇﻻﱠ ﺍﻟﻠﻤﻢ ﹺﺇﻥﱠ َﺭﺑﱠ َ ﹶﺃ ْﺣ َ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰱ ﺣﺪ ﺍﻟﻜﺒﲑﺓ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻣﻨﻬﺎ :ﺃﻬﻧﺎ ﻛﻞ ﻣﻌﺼﻴﺔ ﺃﻭﺟﺒﺖ ﺍﳊﺪ .ﻭﻣﻨﻬﺎ :ﺃﻬﻧﺎ ﻛﻞ ﺟﺮﳝﺔ ﺗﺆﺫﻥ ﺑﻘﻠﺔ ﺍﻛﺘﺮﺍﺙ ﻣﺮﺗﻜﺒﻬﺎ ﺑﺎﻟﺪﻳﻦ ﻭﺑﻀﻌﻒ ﺩﻳﺎﻧﺘﻪ . ﻭﻗﺎﻝ ﺍﻟﻮﺍﺣﺪﻯ :ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻜﺒﲑﺓ ﻟﻴﺲ ﳍﺎ ﺣﺪ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻌﺒﺎﺩ ﺑﻪ ،ﻭﺇﻻ ﻻﻗﺘﺤﻢ ﺍﻟﻨﺎﺱ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﺳﺘﺒﺎﺣﻮﻫﺎ . ﻭﻟﻜﻦ ﺍﷲ -ﺗﻌﺎﱃ -ﺃﺧﻔﻰ ﺫﻟﻚ ﻋﻦ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺠﺘﻬﺪﻭﺍ ﰱ ﺍﺟﺘﻨﺎﺏ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ﺭﺟﺎﺀ ﺃﻥ ﲡﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ .ﻭﻧﻈﲑ ﺫﻟﻚ ﺇﺧﻔﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ،ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ .ﻭﺳﺎﻋﺔ ﺍﻹِﺟﺎﺑﺔ . ﻭﺫﻫﺐ ﲨﺎﻋﺔ ﺇﱃ ﺿﺒﻄﻬﺎ ﺑﺎﻟﻌﺪ ﻣﻦ ﻏﲑ ﺿﺒﻂ ﲝﺪ .ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ ﺃﻬﻧﺎ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ -ﺗﻌﺎﱃ -ﻣﻦ ﺃﻭﻝ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺇﱃ ﻫﻨﺎ .ﻭﻗﻴﻞ ﻫﻰ ﺳﺒﻊ ﺑﺪﻟﻴﻞ ﻣﺎ ﺟﺎﺀ ﰱ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ":ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ ﻗﺎﻟﻮﺍ :ﻭﻣﺎ ﻫﻮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ :ﺍﻟﺸﺮﻙ ﺑﺎﷲ -ﺗﻌﺎﱃ -ﻭﺍﻟﺴﺤﺮ ،ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱴ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ ،ﻭﺃﻛﻞ ﻣﺎ ﺍﻟﻴﺘﻴﻢ ،ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ،ﻭﺍﻟﺘﻮﱃ ﻳﻮﻡ ﺍﻟﺰﺣﻒ ﻭﻗﺬﻑ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ ﺍﳌﺆﻣﻨﺎﺕ " . ﻓﺈﻥ ﻗﻴﻞ :ﺟﺎﺀ ﰱ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮﻯ ﺃﻥ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ " ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ " ﻭ " ﻗﻮﻝ ﺍﻟﺰﻭﺭ " ﻭ " ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ "؟ ﻗﻠﻨﺎ ﰱ ﺍﳉﻮﺍﺏ :ﺇﻥ ﺫﻟﻚ ﳏﻤﻮﻝ ﻋﻠﻰ ﺃﻧﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺫﻛﺮ ﻣﺎ ﺫﻛﺮ ﻣﻨﻬﺎ ﻗﺼﺪﺍ ﻟﺒﻴﺎﻥ ﺍﶈﺘﺎﺝ ﻣﻨﻬﺎ ﻭﻗﺖ ﺍﻟﺬﻛﺮ ﻭﻟﻴﺲ ﳊﺼﺮﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻴﻪ -ﻓﺈﻥ ﺍﻟﻨﺺ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻴﻊ ﺑﺄﻬﻧﻦ ﻛﺒﺎﺋﺮ ﻻ ﻳﻨﻔﻰ ﻣﺎ ﻋﺪﺍﻫﻦ . ﻭﺍﻟﺬﻯ ﻧﺮﺍﻩ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻣﻨﻬﺎ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻣﻨﻬﺎ ﺍﻟﺼﻐﺎﺋﺮ ،ﻭﺃﻥ ﺍﻟﺼﻐﺎﺋﺮ ﻳﻐﻔﺮﻫﺎ ﺍﷲ ﻟﻌﺎﺩﻩ ﻣﱴ ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺃﺧﻠﺼﻮﺍ ﺩﻳﻨﻬﻢ ﷲ ،ﻭﺃﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻫﻰ ﻣﺎ ﺣﺬﺭ ﺍﻟﺸﺮﻉ ﻣﻦ ﺍﺭﺗﻜﺎﻬﺑﺎ ﲢﺬﻳﺮﺍ ﺷﺪﻳﺪﺍ ،ﻭﺗﻮﻋﺪ ﻣﺮﺗﻜﺒﻬﺎ ﺑﺴﻮﺀ ﺍﳌﺼﲑ ،ﻛﺎﻹﺷﺮﺍﻙ ﺑﺎﷲ ،ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺑﻐﲑ ﺣﻖ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻮﺍﺣﺶ ﺍﻟﱴ ﻳﺆﺩﻯ ﺍﺭﺗﻜﺎﻬﺑﺎ ﺇﱃ ﺇﻓﺴﺎﺩ ﺷﺄﻥ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻟﱴ ﻭﺭﺩ ﺍﻟﻨﻬﻰ ﻋﻨﻬﺎ ﰱ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ .ﻭﺃﻥ ﺍﻟﺼﻐﺎﺋﺮ ،ﻫﻰ ﺍﻟﺬﻧﻮﺏ ﺍﻟﻴﺴﲑﺓ ﺍ ﻟﱴ ﻳﺘﺮﻛﺒﻬﺎ ﺍﻟﺸﺨﺺ ﻣﻦ ﻏﲑ ﺇﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ﻭﻻ ﺍﺳﺘﻬﺎﻧﺔ ﻬﺑﺎ ﺃﻭ ﻣﺪﺍﻭﻣﺔ ﻋﻠﻴﻬﺎ ،ﺑﻞ ﻳﻌﻘﺒﻬﺎ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺻﺪﻕ ﺍﷲ ﺇﺫ ﻳﻘﻮﻝ َ } :ﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﻼﺓ ﹶﻃ َﺮﹶﻓ ﹺﻲ ﺍﻟﻨﻬﺎﺭ َﻭ ُﺯﻟﹶﻔﹰﺎ ﻣﱢ َﻦ ﺍﻟﻠﻴﻞ ﹺﺇﻥﱠ ﺍﳊﺴﻨﺎﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﻴﺌﺎﺕ ﺫﻟﻚ ﺫﻛﺮﻯ ﻟِﻠﺬﱠﺍ ِﻛﺮﹺﻳ َﻦ { ﻭﻟﻘﺪ ﻓﺘﺢ ﺍ ﷲ -ﺗﻌﺎﱃ -ﻟﻌﺒﺎﺩﻩ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ ﺣﱴ ﻻ ﻳﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﺘﻪ ﻓﻘﺎﻝ -ﺳﺒﺤﺎﻧﻪ - } :ﻭﺍﻟﺬﻳﻦ ﹶﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﷲ ﺇﳍﺎ ﺁ َﺧ َﺮ َﻭ ﹶﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ َﺣﺮﱠ َﻡ ﺍﷲ ﹺﺇﻻﱠ ﺑﺎﳊﻖ َﻭ ﹶﻻ َﻳ ْﺰﻧُﻮ ﹶﻥ ﻭَﻣَﻦ َﻳ ﹾﻔ َﻌ ﹾﻞ ﺫﻟﻚ َﻳ ﹾﻠ َﻖ ﹶﺃﺛﹶﺎﻣﹰﺎ ﻼ ﺻَﺎﻟِﺤﹰﺎ ﻓﺄﻭﻟﺌﻚ ﻳَُﺒﺪﱢﻝﹸ ﺍﷲ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ ﺏ ﻭَﺁ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ ﺨﹸﻠ ْﺪ ﻓِﻴ ِﻪ ﻣُﻬَﺎﻧﹰﺎ ﹺﺇﻻﱠ ﻣَﻦ ﺗَﺎ َ ﻒ ﹶﻟﻪُ ﺍﻟﻌﺬﺍﺏ َﻳ ْﻮ َﻡ ﺍﻟﻘﻴﺎﻣﺔ َﻭَﻳ ْ ُﻳﻀَﺎ َﻋ ْ ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﷲ ﹶﻏﻔﹸﻮﺭﹰﺍ ﺭﱠﺣِﻴﻤﹰﺎ { ﺴﻨَﺎ ٍ َﺣ َ ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ٢ﺹ ( ١٠٧ ﻣﺎ ﺃﲰﺢ ﻫﺬﺍ ﺍﻟﺪﻳﻦ! ﻭﻣﺎ ﺃﻳﺴﺮ ﻣﻨﻬﺠﻪ! ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻫﺘﺎﻑ ﺑﺎﻟﺮﻓﻌﺔ ﻭﺍﻟﺴﻤﻮ ﻭﺍﻟﻄﻬﺮ ﻭﺍﻟﻨﻈﺎﻓﺔ ،ﻭﺍﻟﻄﺎﻋﺔ . ﻭﻋﻠﻰ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﳊﺪﻭﺩ ،ﻭﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﺍﻟﱵ ﻳﺮﺍﺩ ﻬﺑﺎ ﺇﻧﺸﺎﺀ ﻧﻔﻮﺱ ﺯﻛﻴﺔ ﻃﺎﻫﺮﺓ؛ ﻭﺇﻧﺸﺎﺀ ﳎﺘﻤﻊ ﻧﻈﻴﻒ ﺳﻠﻴﻢ . ﺇﻥ ﻫﺬﺍ ﺍﳍﺘﺎﻑ؛ ﻭﻫﺬﻩ ﺍﻟﺘﻜﺎﻟﻴﻒ؛ ﻻ ﺗﻐﻔﻞ -ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ -ﺿﻌﻒ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺼﻮﺭﻩ؛ ﻭﻻ ﺗﺘﺠﺎﻭﺯ ﺑﻪ ﺣﺪﻭﺩ ﻃﺎﻗﺘﻪ
ﻭﺗﻜﻮﻳﻨﻪ؛ ﻭﻻ ﺗﺘﺠﺎﻫﻞ ﻓﻄﺮﺗﻪ ﻭﺣﺪﻭﺩﻫﺎ ﻭﺩﻭﺍﻓﻌﻬﺎ؛ ﻭﻻ ﲡﻬﻞ ﻛﺬﻟﻚ ﺩﺭﻭﺏ ﻧﻔﺴﻪ ﻭﻣﻨﺤﻨﻴﺎﻬﺗﺎ ﺍﻟﻜﺜﲑﺓ . ﻭﻣﻦ ﰒ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺍﻟﻄﺎﻗﺔ .ﻭﺑﲔ ﺍﻷﺷﻮﺍﻕ ﻭﺍﻟﻀﺮﻭﺭﺍﺕ .ﻭﺑﲔ ﺍﻟﺪﻭﺍﻓﻊ ﻭﺍﻟﻜﻮﺍﺑﺢ .ﻭﺑﲔ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﺰﻭﺍﺟﺮ .ﻭﺑﲔ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ .ﻭﺑﲔ ﺍﻟﺘﻬﺪﻳﺪ ﺍﻟﺮﻋﻴﺐ ﺑﺎﻟﻌﺬﺍﺏ ﻋﻨﺪ ﺍﳌﻌﺼﻴﺔ ﻭﺍﻹﻃﻤﺎﻉ ﺍﻟﻌﻤﻴﻖ ﰲ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ . . ﺐ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻥ ﻳﺘﻢ ﺍﲡﺎﻫﻬﺎ ﷲ؛ ﻭﺃﻥ ﲣﻠﺺ ﺣﻘﹰﺎ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ،ﻭﺃﻥ ﺗﺒﺬﻝ ﻏﺎﻳﺔ ﺍﳉﻬﺪ ﺇﻧﻪ ﺣﺴ ُ ﰲ ﻃﺎﻋﺘﻪ ﻭﺭﺿﺎﻩ . .ﻓﺄﻣﺎ ﺑﻌﺪ ﺫﻟﻚ . .ﻓﻬﻨﺎﻙ ﺭﲪﺔ ﺍﷲ . .ﻫﻨﺎﻙ ﺭﲪﺔ ﺍﷲ ﺗﺮﺣﻢ ﺍﻟﻀﻌﻒ ،ﻭﺗﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻘﺼﻮﺭ؛ ﻭﺗﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ،ﻭﺗﺼﻔﺢ ﻋﻦ ﺍﻟﺘﻘﺼﲑ؛ ﻭﺗﻜﻔﺮ ﺍﻟﺬﻧﺐ ﻭﺗﻔﺘﺢ ﺍﻟﺒﺎﺏ ﻟﻠﻌﺎﺋﺪﻳﻦ ،ﰲ ﺇﻳﻨﺎﺱ ﻭﰲ ﺗﻜﺮﱘ . . ﻭﺁﻳﺔ ﺑﺬﻝ ﺍﻟﻄﺎﻗﺔ ﺍﺟﺘﻨﺎﺏ ﻛﺒﺎﺋﺮ ﻣﺎ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ .ﺃﻣﺎ ﻣﻘﺎﺭﻓﺔ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ -ﻭﻫﻲ ﻭﺍﺿﺤﺔ ﺿﺨﻤﺔ ﺑﺎﺭﺯﺓ؛ ﻻ ﺗﺮﺗﻜﺒﻬﺎ ﺍﻟﻨﻔﺲ ﻭﻫﻲ ﺟﺎﻫﻠﺔ ﳍﺎ ﺃﻭ ﻏﲑ ﻭﺍﻋﻴﺔ! ﻓﻬﻲ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﱂ ﺗﺒﺬﻝ ﺍﶈﺎﻭﻟﺔ ﺍﳌﻄﻠﻮﺑﺔ؛ ﻭﱂ ﺗﺴﺘﻨﻔﺪ ﺍﻟﻄﺎﻗﺔ ﰲ ﺍﳌﻘﺎﻭﻣﺔ . .ﻭﺣﱴ ﻫﺬﻩ ﻓﺎﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ﰲ ﻛﻞ ﻭﻗﺖ ﻣﻊ ﺍﻹﺧﻼﺹ ﻣﻘﺒﻮﻟﺔ ﺑﺮﲪﺔ ﺍﷲ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻪ . .ﻭﻗﺪ ﻗﺎﻝ ﻓﻴﻬﺎ } :ﻭﺍﻟﺬﻳﻦ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻓﺎﺣﺸﺔ ﺃﻭ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺫﻛﺮﻭﺍ ﺍﷲ ﻓﺎﺳﺘﻐﻔﺮﻭﺍ ﻟﺬﻧﻮﻬﺑﻢ -ﻭﻣﻦ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺍﷲ - ﻭﱂ ﻳﺼﺮﻭﺍ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ { .ﻭﻋﺪﻫﻢ ﻣﻦ } ﺍﳌﺘﻘﲔ { . ﺇﳕﺎ ﺍﻟﺬﻱ ﳓﻦ ﺑﺼﺪﺩﻩ ﻫﻨﺎ ﻫﻮ ﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﻟﺬﻧﻮﺏ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺍﷲ ،ﻣﱴ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ؛ ﻭﻫﺬﺍ ﻫﻮ ﻭﻋﺪ ﺍﷲ ﻫﻨﺎ ﻭﺑﺸﺮﺍﻩ ﻟﻠﻤﺆﻣﻨﲔ . ﻭﰲ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ) -ﺝ / ١ﺹ ( ١٣٣٦ ﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ : ﺍﻷُﻭﱃ ﳌﺎ ﻬﻧﻰ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻋﻦ ﺁﺛﺎ ﹴﻡ ﻫﻲ ﻛﺒﺎﺋﺮ ،ﻭ َﻋ َﺪ ﻋﻠﻰ ﺍﺟﺘﻨﺎﻬﺑﺎ ﺍﻟﺘﺨﻔﻴﻒ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ،ﻭﺩﻝﹼ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﰲ ﺍﻟﺬﻧﻮﺏ ﻛﺒﺎﺋ َﺮ ﻭﺻﻐﺎﺋ َﺮ .ﻭﻋﻠﻰ ﻫﺬﺍ ﲨﺎﻋﺔ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻭﲨﺎﻋﺔ ﺍﻟﻔﻘﻬﺎﺀ ،ﻭﺃﻥ ﺍﻟﻠﹼﻤﺴﺔ ﻭﺍﻟﻨﻈﺮﺓ ﺗُﻜﻔﱠﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﹶﻗ ﹾﻄﻌﹰﺎ ﺑﻮﻋﺪﻩ ﺍﻟﺼﺪﻕ ﻭﻗﻮﻟﻪ ﺍﳊﻖ ،ﻻ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺫﻟﻚ .ﻭﻧﻈﲑ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﻣﺎ ﺗﻘﺪّﻡ ﺑﻴﺎﻧﻪ ﰲ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇﻧﱠﻤَﺎ ﺍﻟﺘﻮﺑﺔ َﻋﻠﹶﻰ ﺍﷲ { ،ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ،ﻟﻜﻦ ﺑﻀﻤﻴﻤﺔ ﺃﹸﺧﺮﻯ ﺇﱃ ﺍﻻﺟﺘﻨﺎﺏ ﻭﻫﻲ ﺇﻗﺎﻣﺔ ﺍﻟﻔﺮﺍﺋﺾ .ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﺍﻟﺼﻠﻮﺍﺕ ﺴﱵّ ﰲ ﺍﳋﻤﺲ ﻭﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ ﻭﺭﻣﻀﺎﻥ ﺇﱃ ﺭﻣﻀﺎﻥ ﻣﻜﻔﱢﺮﺍﺕٌ ﻣﺎ ﺑﻴﻨﻬﻦّ ﺇﺫﺍ ﺍﺟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ " ﻭﺭﻭﻯ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟُﺒ ْ ﳋ ْﺪ ﹺﺭﻱّ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻠﺲ ﻋﻠﻰ ﺍﳌﻨﱪ ﰒ ﻗﺎﻝ : ﺻﺤﻴﺢ ﻣﺴﻨﺪﻩ ﻋﻦ " ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﰊ ﺳﻌﻴﺪ ﺍ ﹸ »ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ« ﺛﻼﺙ ﻣﺮﺍﺕ ،ﰒ ﺳﻜﺖ ﻓﺄﻛﺐّ ﻛﻞ ﺭﺟﻞ ﻣﻨﺎ ﻳﺒﻜﻲ ﺣﺰﻳﻨﹰﺎ ﻟﻴَﻤﲔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﻗﺎﻝ » :ﻣﺎ ﻣﻦ ﻋﺒﺪ ﻳﺆﺩّﻱ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻳﺼﻮﻡ ﺭﻣﻀﺎﻥ ﻭﳚﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﺴﺒﻊ ﺇﻻ ﻓﺘﺤﺖ ﻟﻪ ﲦﺎﻧﻴﺔ ﺃﺑﻮﺍﺏ ﻣﻦ ﺍﳉﻨﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﱴ ﺇﻬﻧﺎ ﻟﺘﺼﻔﹼﻖ« ﰒ ﺗﻼ } ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ ﺳَﻴﱢﺌﹶﺎﺗِﻜﹸﻢْ { " ﻓﻘﺪ ﺢ ﺍﻟﺴﻨﺔ ﺑﺘﻜﻔﲑ ﺍﻟﺼﻐﺎﺋﺮ ﻗﻄﻌﹰﺎ ﻛﺎﻟﻨﻈﺮ ﻭﺷِﺒﻬﻪ .ﻭﺑﻴّﻨﺖ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﳌﺮﺍﺩ ﺏ } ﺗَﺠْﺘَﻨﹺﺒُﻮﺍﹾ { ﻟﻴﺲ ﺗﻌﺎﺿﺪ ﺍﻟﻜﺘﺎﺏ ﻭﺻﺤﻴ ُ ﻛﻞﹼ ﺍﻻﺟﺘﻨﺎﺏ ﳉﻤﻴﻊ ﺍﻟﻜﺒﺎﺋﺮ .ﻭﺍﷲ ﺃﻋﻠﻢ .ﻭﺃﻣﺎ ﺍﻷُﺻﻮﻟﻴﻮﻥ ﻓﻘﺎﻟﻮﺍ :ﻻ ﳚﺐ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﺗﻜﻔﲑ ﺍﻟﺼﻐﺎﺋﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺇﳕﺎ ﳏﻤﻞ ﺫﻟﻚ ﻋﻠﻰ ﻏﻠﺒﺔ ﺍﻟﻈﻦّ ﻭﻗﻮّﺓ ﺍﻟﺮّﺟﺎﺀ ﻭﺍﳌﺸﻴﺌﺔﹸ ﺛﺎﺑﺘﺔﹲ .ﻭﺩﻝﹼ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻟﻮ ﻗﻄﻌﻨﺎ ﺠﻤﻟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﲑ ﺻﻐﺎﺋﺮﻩ ﻗﻄﻌﹰﺎ ﻟﻜﺎﻧﺖ ﻟﻪ ﰲ ﺣﻜﻢ ﺍﳌﺒﺎﺡ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﺑﺄﻻﹼ ﺗِﺒﺎﻋﺔ ﻓﻴﻪ ،ﻭﺫﻟﻚ ﻧﻘﺾ ﻟ ُﻌﺮَﻯ ﻭﳑﺘﺜﻞ ﺍﻟﻔﺮﺍﺋﺾ ﺗﻜﻔ َ ﺍﻟﺸﺮﻳﻌﺔ .ﻭﻻ ﺻﻐﲑﺓ ﻋﻨﺪﻧﺎ .ﻗﺎﻝ ﺍﻟﻘﹸﺸﲑﻱّ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ :ﻭﺍﻟﺼﺤﻴﺢ ﺃﻬﻧﺎ ﻛﺒﺎﺋﺮ ﻭﻟﻜﻦ ﺑﻌﻀﻬﺎ ﺃﻋﻈﻢ ﻭﻗﻌﹰﺎ ﻣﻦ ﺑﻌﺾ ، ﻭﺍﳊﻜﻤﺔ ﰲ ﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﺃﻥ ﳚﺘﻨﺐ ﺍﻟﻌﺒﺪ ﲨﻴﻊ ﺍﳌﻌﺎﺻﻲ . ﻗﻠﺖ :ﻭﺃﻳﻀﺎﹰ ﻓﺈﻥ ﻣﻦ ﻧﻈﺮ ﺇﱃ ﻧﻔﺲ ﺍﳌﺨﺎﻟﻔﺔ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻻ ﺗﻨﻈ ْﺮ ﺇﱃ ﺻِﻐﺮ ﺍﻟﺬﻧﺐ ﻭﻟﻜﻦ ﺍﻧﻈﺮ ﻣﻦ ﻋﺼﻴﺖ
ﻛﺎﻧﺖ ﺍﻟﺬﻧﻮﺏ ﻬﺑﺬﻩ ﺍﻟﻨﺴﺒﺔ ﻛﻠﻬﺎ ﻛﺒﺎﺋﺮ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﳜﺮّﺝ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﺍﻟﻄﻴّﺐ ﻭﺍﻷُﺳﺘﺎﺫ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻷﺳﻔﺮﺍﻳﲏ ﻭﺃﰊ ﺍﳌﻌﺎﱄ ﻭﺃﰊ ﻧﺼﺮ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻘﺸﲑﻱ ﻭﻏﲑﻫﻢ؛ ﻗﺎﻟﻮﺍ :ﻭﺇﳕﺎ ﻳﻘﺎﻝ ﻟﺒﻌﻀﻬﺎ ﺻﻐﲑﺓ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻛﱪ ﻣﻨﻬﺎ ،ﻛﻤﺎ ﻳﻘﺎﻝ ﺍﻟﺰﱏ ﺻﻐﲑﺓ ﺑﺈﺿﺎﻓﺘﻪ ﺇﱃ ﺍﻟﻜﻔﺮ ،ﻭﺍﻟﻘﹸﺒْﻠﺔ ﺍﶈﺮﻣﺔ ﺻﻐﲑﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺰﱏ ،ﻭﻻ ﺫﻧﺐ ﻋﻨﺪﻧﺎ ﻳُﻐﻔﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺫﻧﺐ ﺁﺧﺮ ،ﺑﻞ ﻛﻞ ﺫﻟﻚ ﻛﺒﲑﺓ ﻭﻣﺮﺗﻜﺒﻪ ﰲ ﺍﳌﺸﻴﺌﺔ ﻏﲑ ﺍﻟﻜﻔﺮ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐِﻔﺮُ ﲑ ﻣَﺎ ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ] ﺍﻟﻨﺴﺎﺀ [ ٤٨ :ﻭﺍﺣﺘﺠﻮﺍ ﺑﻘﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ " ﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﹺﺒ َ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﺃﹶﻥ ﻳُ ْ ﺗ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ " ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ؛ ﻭﻛﺒﲑ ﺍﻹﰒ ﺍﻟﺸﺮﻙ .ﻗﺎﻟﻮﺍ :ﻭﻋﻠﻰ ﺍﳉﻤﻊ ﻓﺎﳌﺮﺍﺩ ﺃﺟﻨﺎﺱ ﺍﻟﻜﻔﺮ .ﻭﺍﻵﻳﺔﹸ ﺍﻟﱵ ﻗﻴّﺪﺕ ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { .ﻭﺍﺣﺘﺠﻮﺍ ﲟﺎ ﺭﻭﺍﻩ ﻣُﺴﻠﻢ ﺍﳊﻜﻢ ﻓﺘﺮﺩّ ﺇﻟﻴﻬﺎ ﻫﺬﻩ ﺍﳌﻄﻠﹶﻘﺎﺕ ﻛﻠﻬﺎ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ َ } :ﻭَﻳﻐْ ِﻔﺮُ َﻣﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﻭﻏﲑ ُﻩ ﻋﻦ ﺃﰊ ﺃﹸﻣﺎﻣﺔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ » " :ﻣَﻦ ﺍﻗﺘﻄﻊ ﺣﻖ ﺍﻣﺮﻯﺀ ﻣﺴﻠﻢ ﺑﻴﻤﻴﻨﻪ ﻓﻘﺪ ﺃﻭﺟﺐ ﺍﷲ ﻟﻪ ﺍﻟﻨﺎﺭ ﻭﺣﺮّﻡ ﻋﻠﻴﻪ ﺍﳉﻨﺔ« ﻓﻘﺎﻝ ﻟﻪ ﺭﺟﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻥ ﻛﺎﻥ ﺷﻴﺌﺎﹰ ﻳﺴﲑﺍﹰ؟ ﻗﺎﻝ » :ﻭﺇﻥ ﻛﺎﻥ ﻗﻀﻴﺒﹰﺎ ﻣﻦ ﹶﺃﺭَﺍﻙ« " ﻓﻘﺪ ﺟﺎﺀ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻴﺴﲑ ﻛﻤﺎ ﺟﺎﺀ ﻋﻠﻰ ﺍﻟﻜﺜﲑ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺍﻟﻜﺒﲑﺓ ﻛﻞﹼ ﺫﻧﺐ ﺧﺘﻤﻪ ﺍﷲ ﺑﻨﺎﺭ ﺃﻭ ﻏﻀﺐ ﺃﻭ ﻟﻌﻨﺔ ﺃﻭ ﻋﺬﺍﺏ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺍﻟﻜﺒﺎﺋﺮ ﻣﺎ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺇﱃ ﺛﻼﺙ ﻭﺛﻼﺛﲔ ﺁﻳﺔ؛ ﺠَﺘﹺﻨﺒُﻮ ﹾﺍ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { .ﻭﻗﺎﻝ ﻃﺎﻭﺱ :ﻗﻴﻞ ﻻﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻜﺒﺎﺋﺮ ﺳﺒﻊ؟ ﻗﺎﻝ :ﻫﻲ ﻭﺗﺼﺪﻳﻘﹸﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺇﹺﻥ َﺗ ْ ﺇﱃ ﺍﻟﺴﺒﻌﲔ ﺃﻗﺮﺏ .ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟُﺒﲑ :ﻗﺎﻝ ﺭﺟﻞ ﻻﺑﻦ ﻋﺒﺎﺱ ﺍﻟﻜﺒﺎﺋﺮ ﺳﺒﻊ؟ ﻗﺎﻝ :ﻫﻲ ﺇﱃ ﺍﻟﺴﺒﻌﻤﺎﺋﺔ ﺃﻗﺮﺏ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺴﺒﻊ؛ ﻏﲑ ﺃﻧﻪ ﻻ ﻛﺒﲑﺓ ﻣﻊ ﺍﺳﺘﻐﻔﺎﺭ ﻭﻻ ﺻﻐﲑﺓ ﻣﻊ ﺇﺻﺮﺍﺭ .ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﻜﺒﺎﺋﺮ ﺃﺭﺑﻊ : ﺍﻟﻴﺄﺱ ﻣﻦ ﺭَﻭﺡ ﺍﷲ ،ﻭﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ،ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ،ﻭﺍﻟﺸﱢﺮﻙ ﺑﺎﷲ؛ ﺩﻝ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ .ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ :ﻫﻲ ﺗﺴﻊ :ﻗﺘﻞ ﺍﻟﻨﻔﺲ ،ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ،ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ،ﻭ َﺭﻣْﻲ ﺍﶈﺼَﻨﺔ ،ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ،ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻭﺍﻟﻔِﺮﺍﺭ ﻣﻦ ﺍﻟﺰّﺣﻒ ،ﻭﺍﻟﺴﺤﺮ ،ﻭﺍﻹﳊﺎﺩ ﰲ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ .ﻭﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ :ﺍﻟﻘِﻤﺎﺭ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻭ َﺳﺐّ ﺍﻟﺴﱠﻠﹶﻒ ﺍﻟﺼﺎﱀ ﻭﻋﺪﻭﻝ ﺍﳊﻜﺎﻡ ﻋﻦ ﺍﳊﻖ ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﺍﻟﻴﻤﲔ ﺍﻟﻔﺎﺟﺮﺓ ﻭﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺴﺐّ ﺫﻟﻚ ﺍﻟﺮﺟ ﹸﻞ ﺃﺑﻮﻳﻪ ﻭﺍﻟﺴﻌﻲ ﰲ ﺍﻷﺭﺽ ﻓﺴﺎﺩﹰﺍ ؛ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻜﺜﺮ ﻼ ﻓَﻴ ُ ﺴﺐّ ﺭﺟ ﹰ ﻭﺳﺐ ﺍﻹﻧﺴﺎﻥ ﺃﺑﻮﻳﻪ ﺑﺄﻥ ﻳ ُ ﺗَﻌﺪﺍﺩﻩ ﺣﺴﺐ ﻣﺎ ﺟﺎﺀ ﺑﻴﺎﻬﻧﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﰲ ﺃﺣﺎﺩﻳﺚ ﺧﺮّﺟﻬﺎ ﺍﻷﺋﻤﺔ ،ﻭﻗﺪ ﺫﻛﺮ ﻣﺴﻠﻢ ﰲ ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ﻣﻨﻬﺎ ﲨﻠ ﹰﺔ ﻭﺍﻓﺮﺓ .ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺗَﻌﺪﺍﺩﻫﺎ ﻭﺣﺼﺮﻫﺎ ﻻﺧﺘﻼﻑ ﺍﻵﺛﺎﺭ ﻓﻴﻬﺎ ،ﻭﺍﻟﺬﻱ ﺃﻗﻮﻝ :ﺇﻧﻪ ﻗﺪ ﺟﺎﺀﺕ ﻓﻴﻬﺎ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺻِﺤﺎﺡ ﻭﺣِﺴﺎﻥ ﱂ ﻳُﻘﺼﺪ ﻬﺑﺎ ﺍﳊﺼﺮ ،ﻭﻟﻜﻦ ﺑﻌﻀﻬﺎ ﺃﻛﱪ ﻣﻦ ﺑﻌﺾ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﺎ ﻳﻜﺜﺮ ﺿﺮﺭﻩ ،ﻓﺎﻟﺸﺮﻙ ﺃﻛﱪ ﺫﻟﻚ ﻛﻠﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳُﻐﻔﺮ ﻟﻨﺺّ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺑﻌﺪﻩ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ؛ ﻷﻥ ﻓﻴﻪ ﺗﻜﺬﻳﺐ ﺍﻟﻘﺮﺁﻥ؛ ﺇﺫ ﺖ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ { ] ﺍﻷﻋﺮﺍﻑ [ ١٥٦ :ﻭﻫﻮ ﻳﻘﻮﻝ :ﻻ ﻳﻐﻔﺮ ﻟﻪ؛ ﻓﻘﺪ َﺣﺠَﺮ ﻳﻘﻮﻝ ﻭﻗﻮﻟﻪ ﺍﳊﻖ َ } :ﻭ َﺭ ْﺣ َﻤﺘِﻲ َﻭ ِﺳ َﻌ ْ ﺡ ﺍﷲ ﹺﺇﻻﱠ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻭﻥ { ] ﻭﺍﺳﻌﹰﺎ .ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﺘﻘﺪﹰﺍ ﻟﺬﻟﻚ؛ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹺﺇﻧﱠﻪُ ﹶﻻ َﻳ ْﻴﹶﺄﺱُ ﻣِﻦ ﺭﱠ ْﻭ ﹺ ﻳﻮﺳﻒ . [ ٨٧ :ﻭﺑﻌﺪﻩ ﺍﻟﻘﻨﻮﻁ؛ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﻭَﻣَﻦ َﻳ ﹾﻘَﻨﻂﹸ ِﻣﻦ ﺭﱠ ْﺣ َﻤ ِﺔ َﺭﺑﱢ ِﻪ ﹺﺇﻻﱠ ﺍﻟﻀﺂﻟﻮﻥ { ] ﺍﳊﺠﺮ . [ ٥٦ : ﻭﺑﻌﺪﻩ ﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﻓﻴﺴﺘﺮﺳﻞ ﰲ ﺍﳌﻌﺎﺻﻲ ﻭﻳﺘّﻜﻞ ﻋﻠﻰ ﺭﲪﺔ ﺍﷲ ﻣﻦ ﻏﲑ ﻋﻤﻞ؛ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹶﺃﹶﻓﹶﺄ ِﻣﻨُﻮ ﹾﺍ َﻣ ﹾﻜ َﺮ ﻼ َﻳ ﹾﺄ َﻣﻦُ َﻣ ﹾﻜ َﺮ ﺍﷲ ﹺﺇﻻﱠ ﺍﻟﻘﻮﻡ ﺍﳋﺎﺳﺮﻭﻥ { ] ﺍﻷﻋﺮﺍﻑ . [ ٩٩ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ َ } :ﻭ ﹶﺫِﻟﻜﹸﻢْ ﹶﻇﻨﱡﻜﹸﻢُ ﺍﻟﺬﻱ ﹶﻇﻨَﻨﺘُﻢ ﹺﺑ َﺮﺑﱢﻜﹸ ْﻢ ﺍﷲ ﹶﻓ ﹶ ﺤُﺘ ْﻢ ﻣﱢ َﻦ ﺍﳋﺎﺳﺮﻳﻦ { ] ﻓﺼﻠﺖ [ ٢٣ :ﻭﺑﻌﺪﻩ ﺍﻟﻘﺘﻞ؛ ﻷﻥ ﻓﻴﻪ ﺇﺫﻫﺎﺏ ﺍﻟﻨﻔﻮﺱ ﻭﺇﻋﺪﺍ َﻡ ﺍﻟﻮﺟﻮﺩ ، ﺻَﺒ ْ ﹶﺃ ْﺭﺩَﺍ ﹸﻛ ْﻢ ﹶﻓﹶﺄ ْ ﻭﺍﻟﻠﱢﻮﺍﻁﹸ ﻓﻴﻪ ﻗﻄﻊ ﺍﻟﻨﱠﺴﻞ ،ﻭﺍﻟﺰﱏ ﻓﻴﻪ ﺍﺧﺘﻼﻁ ﺍﻷﻧﺴﺎﺏ ﺑﺎﳌﻴﺎﻩ ،ﻭﺍﳋﹶﻤ ُﺮ ﻓﻴﻪ ﺫﻫﺎﺏ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﺎﻁ ﺍﻟﺘﻜﻠﻴﻒ ، ﻭﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻷﺫﺍﻥ ﻓﻴﻪ ﺗﺮ ُﻙ ﺇﻇﻬﺎﺭ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ،ﻭﺷﻬﺎﺩ ﹸﺓ ﺍﻟﺰﻭﺭ ﻓﻴﻬﺎ ﺍﺳﺘﺒﺎﺣﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﻔﺮﻭﺝ ﻭﺍﻷﻣﻮﺍﻝ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﺑﻴّﻦ ﺍﻟﻀﺮﺭ؛ ﻓﻜﻞﹼ ﺫﻧﺐ ﻋﻈﹼﻢ ﺍﻟﺸﺮْﻉ ﺍﻟﺘﻮﻋﱡ َﺪ ﻋﻠﻴﻪ ﺑﺎﻟﻌﻘﺎﺏ ﻭﺷﺪّﺩﻩ ،ﺃﻭ ﻋﻈﹼﻢ ﺿﺮﺭﻩ ﰲ ﺍﻟﻮﺟﻮﺩ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﻓﻬﻮ ﻛﺒﲑﺓ ﻭﻣﺎ ﻋﺪﺍﻩ ﺻﻐﲑﺓ .ﻓﻬﺬﺍ ﻳﺮﺑﻂ ﻟﻚ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻳﻀﺒﻄﻪ ،ﻭﺍﷲ ﺃﻋﻠﻢ .
ﻼ ﹶﻛﺮﹺﳝﹰﺎ { ﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺃﻛﺜﺮ ﺍﻟﻜﻮﻓﻴﲔ »ﻣُﺪﺧﻼ« ﺑﻀﻢ ﺍﳌﻴﻢ ،ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﺍﻟﺜﺎﻧﻴﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻭُﻧ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ ﻣﱡ ْﺪ َﺧ ﹰ ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ،ﺃﻱ ﺇﺩﺧﺎﻻ ،ﻭﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﺃﻱ ﻭﻧﺪﺧﻠﻜﻢ ﺍﳉﻨﺔ ﺇﺩﺧﺎﻻ .ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﳌﻜﺎﻥ ﻓﻴﻜﻮﻥ ﻣﻔﻌﻮﻻ .ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ،ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭ ﺩﺧﻞ ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﺑﺈﺿﻤﺎﺭ ﻓﻌﻞ؛ ﺍﻟﺘﻘﺪﻳﺮ ﻭﻧﺪﺧﻠﻜﻢ ﻓﺘﺪﺧﻠﻮﻥ ﻣﺪﺧَﻼ ،ﻭﺩّﻝ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ .ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﻢ ﻣﻜﺎﻥ ﻓﻴﻨﺘﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ،ﺃﻱ ﻭﻧﺪﺧﻠﻜﻢ ﻣﻜﺎﻧﺎ ﻛﺮﳝﺎ ﻭﻫﻮ ﺍﳉﻨﺔ .ﻭﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻦ ﺍﻷﻋﺮﺍﰊ :ﲰﻌﺖ ﺃﺑﺎ ﺩﺍﻭﺩ ﺍﻟﺴّﺠﺴﺘﺎﱐ ﻳﻘﻮﻝ :ﲰﻌﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻳﻘﻮﻝ :ﺍﳌﺴﻠﻤﻮﻥ ﻛﻠﻬﻢ ﰲ ﺍﳉﻨﺔ؛ ﻓﻘﻠﺖ ﻟﻪ :ﻛﻴﻒ؟ ﻗﺎﻝ :ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ } ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ ﻼ ﹶﻛ ﹺﺮﳝﹰﺎ { ﻳﻌﲏ ﺍﳉﻨﺔ .ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﺍﺩّﺧﺮﺕ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ َﻭُﻧ ْﺪ ِﺧﹾﻠ ﹸﻜ ْﻢ ﻣﱡ ْﺪ َﺧ ﹰ ﺷﻔﺎﻋﱵ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﱵ " ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺸﻔﻊ ﰲ ﺍﻟﻜﺒﺎﺋﺮ ﻓﺄﻱ ﺫﻧﺐ ﻳﺒﻘﻰ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ .ﻭﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ :ﺍﻟﻜﺒﺎﺋﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨّﺔ ﺗُﻐﻔﺮ ﳌﻦ ﺃﻗﻠﻊ ﻋﻨﻬﺎ ﻗﺒﻞ ﺍﳌﻮﺕ ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ﺍﻵﻳﺔ ﺣﺴﺐ ﻣﺎ ﺗﻘﺪّﻡ .ﻭﻗﺪ ﻳُﻐﻔﺮ ﳌﻦ ﻣﺎﺕ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ؛ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ َ } :ﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﻭﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺬﻧﻮﺏ ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺗﺎﺏ ﻗﺒﻞ ﺍﳌﻮﺕ ﱂ ﻳﻜﻦ ﻟﻠﺘﻔﺮﻗﺔ ﺑﲔ ﺍﻹﺷﺮﺍﻙ ﻭﻏﲑﻩ ﻣﻌﲎ ﺇﺫ ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻳﻀﹰﺎ ﻣﻐﻔﻮﺭ ﻟﻪ .ﻭﺭُﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ :ﲬﺲ ﺁﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻫﻲ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺍﻟﺪﻧﻴﺎ ﲨﻴﻌﹰﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺇﹺﻥ ﺗَﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ﻭﻗﻮﻟﻪ } ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﺴﻪُ { ] ﺍﻟﻨﺴﺎﺀ [ ١١٠ : ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ] ﺍﻟﻨﺴﺎﺀ [ ٤٨ :ﺍﻵﻳﺔ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳﻮﺍﺀﺍ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ ﹶﺫِﻟ َ ﺴَﻨ ﹰﺔ ﻳُﻀَﺎﻋِﻔﹾﻬَﺎ { ] ﺍﻟﻨﺴﺎﺀ [ ٤٠ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺍﻟﺬﻳﻦ ﺁ َﻣﻨُﻮ ﹾﺍ ﺑﺎﷲ َﻭﺭُﺳُِﻠ ِﻪ { ] ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭَﺇﹺﻥ َﺗﻚُ َﺣ َ ﺍﻟﻨﺴﺎﺀ . [ ١٥٢ :ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ؛ ﲦﺎﻥ ﺁﻳﺎﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﻫﻦّ ﺧﲑ ﳍﺬﻩ ﺍﻷﻣﺔ ﳑﺎ ﻃﻠﻌﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺲ ﻒ َﻋ ْﻨ ﹸﻜ ْﻢ { } ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﺨﻔﱢ َ ﺏ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ { } ُﻳﺮﹺﻳ ُﺪ ﺍﷲ ﺃﹶﻥ ﻳُ َ ﻭﻏﺮﺑﺖ ُ } :ﻳﺮﹺﻳ ُﺪ ﺍﷲ ِﻟﻴَُﺒﻴﱢ َﻦ ﹶﻟ ﹸﻜ ْﻢ { } ﻭﺍﷲ ُﻳﺮﹺﻳ ُﺪ ﺃﹶﻥ َﻳﺘُﻮ َ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ { ] ﺍﻟﻨﺴﺎﺀ } [ ٤٨ :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ ﹶﻛﺒَﺂِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ ﺳَﻴﱢﺌﹶﺎﺗِﻜﹸﻢْ { ،ﺍﻵﻳﺔ } ،ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﺴﻪُ { ] ﺍﻟﻨﺴﺎﺀ } [ ١١٠ :ﻣﱠﺎ َﻳ ﹾﻔ َﻌﻞﹸ ﺍﷲ َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ] ﺍﻟﻨﺴﺎﺀ } [ ٤٠ :ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳﻮﺍﺀﺍ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ ﹺﺑ َﻌﺬﹶﺍﹺﺑﻜﹸ ْﻢ { ] ﺍﻟﻨﺴﺎﺀ [ ١٤٧ :ﺍﻵﻳﺔ . ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ٥ﺹ ( ١٧٩ ﺍﻋﻠﻢ ﺃﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﻗﺪﻡ ﺫﻛﺮ ﺍﻟﻮﻋﻴﺪ ﺃﺗﺒﻌﻪ ﺑﺘﻔﺼﻴﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻓﺬﻛﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ : ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ :ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﻛﺒﺎﺋﺮ .ﺭﻭﻯ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ : ﻛ ﻞ ﺷﻲﺀ ﻋﺼﻰ ﺍﷲ ﻓﻴﻪ ﻓﻬﻮ ﻛﺒﲑﺓ ،ﻓﻤﻦ ﻋﻤﻞ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻓﻠﻴﺴﺘﻐﻔﺮ ﺍﷲ ،ﻓﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﻻ ﺭﺍﺟﻌﺎ ﻋﻦ ﺍﻻﺳﻼﻡ ،ﺃﻭ ﺟﺎﺣﺪﺍ ﻓﺮﻳﻀﺔ ،ﺃﻭ ﻣﻜﺬﺑﺎ ﺑﻘﺪﺭ .ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺿﻌﻴﻒ ﻟﻮﺟﻮﻩ : ﺍﳊﺠﺔ ﺍﻷﻭﱃ :ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻓﺎﻥ ﺍﻟﺬﻧﻮﺏ ﻟﻮ ﻛﺎﻧﺖ ﺑﺄﺳﺮﻫﺎ ﻛﺒﺎﺋﺮ ﱂ ﻳﺼﺢ ﺍﻟﻔﺼﻞ ﺑﲔ ﻣﺎ ﻳﻜﻔﺮ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺑﲔ ﺍﻟﻜﺒﺎﺋﺮ . ﲑ ﹰﺓ ﲑ ﹰﺓ َﻭ ﹶﻻ ﹶﻛﹺﺒ َ ﺻ ِﻐ َ ﺴَﺘ ﹶﻄ ٌﺮ { ] ﺍﻟﻘﻤﺮ [ ٥٣ :ﻭﻗﻮﻟﻪ } :ﹶﻻ ﻳُﻐَﺎ ِﺩﺭُ َ ﲑ ﻣﱡ ْ ﲑ َﻭ ﹶﻛﹺﺒ ﹴ ﺻ ِﻐ ﹴ ﺍﳊﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻭ ﹸﻛ ﱡﻞ َ ﹺﺇﻻﱠ ﹶﺃ ْﺣﺼَﺎﻫَﺎ { ] ﺍﻟﻜﻬﻒ . [ ٤٩ : ﺍﳊﺠﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻧﺺ ﻋﻠﻰ ﺫﻧﻮﺏ ﺑﺄﻋﻴﺎﻬﻧﺎ ﺃﻬﻧﺎ ﻛﺒﺎﺋﺮ ،ﻛﻘﻮﻟﻪ » :ﺍﻟﻜﺒﺎﺋﺮ :ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ ﻭﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ « ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻨﻬﺎ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ . ﺍﳊﺠﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻭ ﹶﻛﺮﱠ َﻩ ﹺﺇﹶﻟْﻴﻜﹸﻢُ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ { ] ﺍﳊﺠﺮﺍﺕ [ ٧ :ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺃﻥ ﺍﳌﻨﻬﻴﺎﺕ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ :ﺃﻭﳍﺎ :ﺍﻟﻜﻔﺮ ،ﻭﺛﺎﻧﻴﻬﺎ :ﺍﻟﻔﺴﻮﻕ .ﻭﺛﺎﻟﺜﻬﺎ :ﺍﻟﻌﺼﻴﺎﻥ ،ﻓﻼ ﺑﺪ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﻔﺴﻮﻕ ﻭﺑﲔ
ﺍﻟﻌﺼﻴﺎﻥ ﻟﻴﺼﺢ ﺍﻟﻌﻄﻒ ،ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﳌﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺑﲔ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﺎﻟﻜﺒﺎﺋﺮ ﻫﻲ ﺍﻟﻔﺴﻮﻕ ، ﻭﺍﻟﺼﻐﺎﺋﺮ ﻫﻲ ﺍﻟﻌﺼﻴﺎﻥ .ﻭﺍﺣﺘﺞ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﻮﺟﻬﲔ :ﺃﺣﺪﳘﺎ :ﻛﺜﺮﺓ ﻧﻌﻢ ﻣﻦ ﻋﺼﻰ .ﻭﺍﻟﺜﺎﱐ :ﺇﺟﻼﻝ ﻣﻦ ﻋﺼﻰ ، ﻓﺎﻥ ﺍﻋﺘﱪﻧﺎ ﺍﻷﻭﻝ ﻓﻨﻌﻢ ﺍﷲ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ،ﻛﻤﺎ ﻗﺎﻝ } :ﻭَﺇﹺﻥ َﺗُﻌﺪﱡﻭ ﹾﺍ ﹺﻧ ْﻌ َﻤ ﹶﺔ ﺍﷲ ﹶﻻ ﺗُﺤْﺼُﻮﻫَﺎ { ] ﺍﻟﻨﺤﻞ [ ١٨ :ﻭﺍﻥ ﺍﻋﺘﱪﻧﺎ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺃﺟﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺃﻋﻈﻤﻬﺎ ،ﻭﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮﻳﻦ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﺼﻴﺎﻧﻪ ﰲ ﻏﺎﻳﺔ ﺍﻟﻜﱪ ،ﻓﺜﺒﺖ ﺃﻥ ﻛﻞ ﺫﻧﺐ ﻓﻬﻮ ﻛﺒﲑﺓ . ﻭﺍﳉﻮﺍﺏ ﻣﻦ ﻭﺟﻬﲔ :ﺍﻷﻭﻝ :ﻛﻤﺎ ﺃﻧﻪ ﺗﻌﺎﱃ ﺃﺟﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺃﺷﺮﻓﻬﺎ ،ﻓﻜﺬﻟﻚ ﻫﻮ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﻭﺃﻛﺮﻡ ﺍﻷﻛﺮﻣﲔ ،ﻭﺃﻏﲎ ﺍﻷﻏﻨﻴﺎﺀ ﻋﻦ ﻃﺎﻋﺎﺕ ﺍﳌﻄﻴﻌﲔ ﻭﻋﻦ ﺫﻧﻮﺏ ﺍﳌﺬﻧﺒﲔ ،ﻭﻛﻞ ﺫﻟﻚ ﻳﻮﺟﺐ ﺧﻔﺔ ﺍﻟﺬﻧﺐ .ﺍﻟﺜﺎﱐ :ﻫﺐ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ﻛﺒﲑﺓ ﻣﻦ ﺣﻴﺚ ﺃﻬﻧﺎ ﺫﻧﻮﺏ ،ﻭﻟﻜﻦ ﺑﻌﻀﻬﺎ ﺃﻛﱪ ﻣﻦ ﺑﻌﺾ ،ﻭﺫﻟﻚ ﻳﻮﺟﺐ ﺍﻟﺘﻔﺎﻭﺕ .ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻋﻠﻰ ﻗﺴﻤﲔ ﺑﻌﻀﻬﺎ ﺻﻐﺎﺋﺮ ﻭﺑﻌﻀﻬﺎ ﻛﺒﺎﺋﺮ ،ﻓﺎﻟﻘﺎﺋﻠﻮﻥ ﺑﺬﻟﻚ ﻓﺮﻳﻘﺎﻥ :ﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺍﻟﻜﺒﲑﺓ ﺗﺘﻤﻴﺰ ﻋﻦ ﺍﻟﺼﻐﲑﺓ ﰲ ﻧﻔﺴﻬﺎ ﻭﺫﺍﻬﺗﺎ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﻫﺬﺍ ﺍﻻﻣﺘﻴﺎﺯ ﺇﳕﺎ ﳛﺼﻞ ﻻ ﰲ ﺫﻭﺍﻬﺗﺎ ،ﺑﻞ ﲝﺴﺐ ﺣﺎﻝ ﻓﺎﻋﻠﻴﻬﺎ ،ﻭﳓﻦ ﻧﺸﺮﺡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ . ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ :ﻓﺎﻟﺬﺍﻫﺒﻮﻥ ﺍﻟﻴﻪ ﻭﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﻪ ﺍﺧﺘﻠﻔﻮﺍ ﺍﺧﺘﻼﻓﺎ ﺷﺪﻳﺪﹰﺍ ،ﻭﳓﻦ ﻧﺸﲑ ﺇﱃ ﺑﻌﻀﻬﺎ ،ﻓﺎﻷﻭﻝ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻛﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺬﻛﺮ ﺍﻟﻮﻋﻴﺪ ﻓﻬﻮ ﻛﺒﲑﺓ ،ﳓﻮ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﶈﺮﻣﺔ ﻭﻗﺬﻑ ﺍﶈﺼﻨﺔ ﻭﺍﻟﺰﻧﺎ ﻭﺍﻟﺮﺑﺎ ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ .ﺍﻟﺜﺎﱐ :ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺍﻓﺘﺘﺤﻮﺍ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﻓﻜﻞ ﺷﻲﺀ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ﺣﱴ ﺛﻼﺙ ﻭﺛﻼﺛﲔ ﺁﻳﺔ ﻓﻬﻮ ﻛﺒﲑﺓ ،ﰒ ﻗﺎﻝ :ﻣﺼﺪﺍﻕ ﺫﻟﻚ } :ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ] ﺍﻟﻨﺴﺎﺀ [ ٣١ : ﺍﻟﺜﺎﻟﺚ :ﻗﺎﻝ ﻗﻮﻡ :ﻛﻞ ﻋﻤﺪ ﻓﻬﻮ ﻛﺒﲑﺓ .ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺿﻌﻴﻔﺔ . ﺃﻣﺎ ﺍﻷﻭﻝ :ﻓﻸﻥ ﻛﻞ ﺫﻧﺐ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻌﻠﻖ ﺍﻟﺬﻡ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻟﻌﻘﺎﺏ ﰲ ﺍﻵﺟﻞ ،ﻓﺎﻟﻘﻮﻝ ﺑﺄﻥ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻟﻮﻋﻴﺪ ﻓﻬﻮ ﻛﺒﲑﺓ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺫﻧﺐ ﻛﺒﲑﺓ ﻭﻗﺪ ﺃﺑﻄﻠﻨﺎﻩ . ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ :ﻓﻬﻮ ﺃﻳﻀﺎ ﺿﻌﻴﻒ ،ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺫﻛﺮ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﰲ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ،ﻭﻻ ﻣﻌﲎ ﻟﺘﺨﺼﻴﺼﻬﺎ ﻬﺑﺬﻩ ﺍﻟﺴﻮﺭﺓ . ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺚ :ﻓﻀﻌﻴﻒ ﺃﻳﻀﺎ ،ﻷﻧﻪ ﺍﻥ ﺃﺭﺍﺩ ﺑﺎﻟﻌﻤﺪ ﺃﻧﻪ ﻟﻴﺲ ﺑﺴﺎﻩ ﻋﻦ ﻓﻌﻠﻪ ،ﻓﻤﺎ ﻫﺬﺍ ﺣﺎﻟﻪ ﻫﻮ ﺍﻟﺬﻱ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ، ﻓﻴﺠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺫﻧﺐ ﻛﺒﲑﺓ ﻭﻗﺪ ﺃﺑﻄﻠﻨﺎﻩ ،ﻭﺍﻥ ﺃﺭﺍﺩ ﺑﺎﻟﻌﻤﺪ ﺃﻥ ﻳﻔﻌﻞ ﺍﳌﻌﺼﻴﺔ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻬﻧﺎ ﻣﻌﺼﻴﺔ ، ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﻜﻔﺮﻭﻥ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻣﻌﺼﻴﺔ ،ﻭﻫﻮ ﻣﻊ ﺫﻟﻚ ﻛﻔﺮ ﻛﺒﲑ ،ﻓﺒﻄﻠﺖ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺜﻼﺛﺔ .ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﺘﺨﺒﺎﺕ ﻛﺘﺎﺏ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻓﺼﻼ ﻃﻮﻳﻼ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﺼﻐﺎﺋﺮ ﻓﻘﺎﻝ :ﻓﻬﺬﺍ ﻛﻠﻪ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ :ﺍﻟﻜﺒﺎﺋﺮ ﲤﺘﺎﺯ ﻋﻦ ﺍﻟﺼﻐﺎﺋﺮ ﲝﺴﺐ ﺫﻭﺍﻬﺗﺎ ﻭﺃﻧﻔﺴﻬﺎ . ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﻭﻫﻮ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ :ﺍﻟﻜﺒﺎﺋﺮ ﲤﺘﺎﺯ ﻋﻦ ﺍﻟﺼﻐﺎﺋﺮ ﲝﺴﺐ ﺍﻋﺘﺒﺎﺭ ﺃﺣﻮﺍﻝ ﻓﺎﻋﻠﻴﻬﺎ ،ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﻟﻜﻞ ﻃﺎﻋﺔ ﻗﺪﺭﺍ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ،ﻭﻟﻜﻞ ﻣﻌﺼﻴﺔ ﻗﺪﺭﺍ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ،ﻓﺎﺫﺍ ﺃﺗﻰ ﺍﻻﻧﺴﺎﻥ ﺑﻄﺎﻋﺔ ﻭﺍﺳﺘﺤﻖ ﻬﺑﺎ ﺛﻮﺍﺑﺎ ،ﰒ ﺃﺗﻰ ﲟﻌﺼﻴﺔ ﻭﺍﺳﺘﺤﻖ ﻬﺑﺎ ﻋﻘﺎﺑﺎ ،ﻓﻬﻬﻨﺎ ﺍﳊﺎﻝ ﺑﲔ ﺛﻮﺍﺏ ﺍﻟﻄﺎﻋﺔ ﻭﻋﻘﺎﺏ ﺍﳌﻌﺼﻴﺔ ﲝﺴﺐ ﺍﻟﻘﺴﻤﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻳﻘﻊ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ :ﺃﺣﺪﻫﺎ :ﺃﻥ ﻳﺘﻌﺎﺩﻻ ﻭﻳﺘﺴﺎﻭﻳﺎ ،ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﳏﺘﻤﻼ ﲝﺴﺐ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﻌﻘﻠﻲ ﺇﻻ ﺃﻧﻪ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺴﻤﻌﻲ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ،ﻷﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ } :ﻓﹶﺮﹺﻳﻖٌ ﻓِﻰ ﺍﳉﻨﺔ ﻭَﻓﹶﺮﹺﻳﻖٌ ﻓِﻰ ﺍﻟﺴﻌﲑ { ] ﺍﻟﺸﻮﺭﻯ [ ٧ :ﻭﻟﻮ ﻭﺟﺪ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻜﻠﻒ ﻭﺟﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﰲ ﺍﳉﻨﺔ ﻭﻻ ﰲ ﺍﻟﺴﻌﲑ . ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﻜﻮﻥ ﺛﻮﺍﺏ ﻃﺎﻋﺘﻪ ﺃﺯﻳﺪ ﻣﻦ ﻋﻘﺎﺏ ﻣﻌﺼﻴﺘﻪ ،ﻭﺣﻴﻨﺌﺬ ﻳﻨﺤﺒﻂ ﺫﻟﻚ ﺍﻟﻌﻘﺎﺏ ﲟﺎ ﻳﺴﺎﻭﻳﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ
،ﻭﻳﻔﻀﻞ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺷﻲﺀ ،ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻫﻲ ﺍﻟﺼﻐﲑﺓ ،ﻭﻫﺬﺍ ﺍﻻﳓﺒﺎﻁ ﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺘﻜﻔﲑ . ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﻜﻮﻥ ﻋﻘﺎﺏ ﻣﻌﺼﻴﺘﻪ ﺃﺯﻳﺪ ﻣﻦ ﺛﻮﺍﺏ ﻃﺎﻋﺘﻪ ،ﻭﺣﻴﻨﺌﺬ ﻳﻨﺤﺒﻂ ﺫﻟﻚ ﺍﻟﺜﻮﺍﺏ ﲟﺎ ﻳﺴﺎﻭﻳﻪ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ،ﻭﻳﻔﻀﻞ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﺷﻲﺀ ،ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻫﻲ ﺍﻟﻜﺒﲑﺓ ،ﻭﻫﺬﺍ ﺍﻻﳓﺒﺎﻁ ﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﻻﺣﺒﺎﻁ ،ﻭﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ ﻇﻬﺮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﺒﲑﺓ ﻭﺑﲔ ﺍﻟﺼﻐﲑﺓ .ﻭﻫﺬﺍ ﻗﻮﻝ ﲨﻬﻮﺭ ﺍﳌﻌﺘﺰﻟﺔ . ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺒﲏ ﻋﻠىﺄﺻﻮﻝ ﻛﻠﻬﺎ ﺑﺎﻃﻠﺔ ﻋﻨﺪﻧﺎ .ﺃﻭﳍﺎ :ﺃﻥ ﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﺎﻋﺔ ﺗﻮﺟﺐ ﺛﻮﺍﺑﺎ ﻭﺍﳌﻌﺼﻴﺔ ﺗﻮﺟﺐ ﻋﻘﺎﺑﺎ ،ﻭﺫﻟﻚ ﺑﺎﻃ ﻞ ﻷﻧﺎ ﺑﻴﻨﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﻣﻮﺍﺿﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺻﺪﻭﺭ ﺍﻟﻔﻌﻞ ﻋﻦ ﺍﻟﻌﺒﺪ ﻻ ﳝﻜﻦ ﺇﻻ ﺍﺫﺍ ﺧﻠﻖ ﺍﷲ ﻓﻴﻪ ﺩﺍﻋﻴﺔ ﺗﻮﺟﺐ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ،ﻭﻣﱴ ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﻣﺘﻨﻊ ﻛﻮﻥ ﺍﻟﻄﺎﻋﺔ ﻣﻮﺟﺒﺔ ﻟﻠﺜﻮﺍﺏ ،ﻭﻛﻮﻥ ﺍﳌﻌﺼﻴﺔ ﻣﻮﺟﺒﺔ ﻟﻠﻌﻘﺎﺏ ،ﻭﺛﺎﻧﻴﻬﺎ :ﺃﻥ ﺑﺘﻘﺪﻳﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ،ﺇﻻ ﺃﻧﺎ ﻧﻌﻠﻢ ﺑﺒﺪﻳﻬﺔ ﺍﻟﻌﻘﻞ ﺃﻥ ﻣﻦ ﺍﺷﺘﻐﻞ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﻭﺗﻘﺪﻳﺴﻪ ﻭﺧﺪﻣﺘﻪ ﻭﻃﺎﻋﺘﻪ ﺳﺒﻌﲔ ﺳﻨﺔ ،ﻓﺎﻥ ﺛﻮﺍﺏ ﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻟﻜﺜﲑﺓ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﺃﻛﺜﺮ ﺑﻜﺜﲑ ﻣﻦ ﻋﻘﺎﺏ ﺷﺮﺏ ﻗﻄﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳋﻤﺮ ،ﻣﻊ ﺃﻥ ﺍﻷﻣﺔ ﳎﻤﻌﺔ ﻋﻠﻰ ﺃﻥ ﺷﺮﺏ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﺎﻥ ﺃﺻﺮﻭﺍ ﻭﻗﺎﻟﻮﺍ :ﺑﻞ ﻋﻘﺎﺏ ﺷﺮﺏ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺓ ﺃﺯﻳﺪ ﻣﻦ ﺛﻮﺍﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﲨﻴﻊ ﺍﻟﻄﺎﻋﺎﺕ ﺳﺒﻌﲔ ﺳﻨﺔ ﻓﻘﺪ ﺃﺑﻄﻠﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﺻﻠﻬﻢ ، ﻓﺎﻬﻧﻢ ﻳﺒﻨﻮﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﳊﺴﻦ ﻭﺍﻟﻘﺒﺢ ﺍﻟﻌﻘﻠﻴﲔ ،ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻘﺮﺭﺓ ﰲ ﺍﻟﻌﻘﻮﻝ ﺃﻥ ﻣﻦ ﺟﻌﻞ ﻋﻘﺎﺏ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﳉﻨﺎﻳﺔ ﺃﺯﻳﺪ ﻣﻦ ﺛﻮﺍﺏ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻓﻬﻮ ﻇﺎﱂ ،ﻓﺎﻥ ﺩﻓﻌﻮﺍ ﺣﻜﻢ ﺍ ﻟﻌﻘﻞ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻘﺪ ﺃﺑﻄﻠﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺴﲔ ﺍﻟﻌﻘﻞ ﻭﺗﻘﺒﻴﺤﻪ ،ﻭﺣﻴﻨﺌﺬ ﻳﺒﻄﻞ ﻋﻠﻴﻬﻢ ﻛﻞ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ،ﻭﺛﺎﻟﺜﻬﺎ :ﺃﻥ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻛﺜﲑﺓ ﻭﺳﺎﺑﻘﺔ ﻋﻠﻰ ﻃﺎﻋﺎﺕ ﺍﻟﻌﺒﻴﺪ ،ﻭﺗﻠﻚ ﺍﻟﻨﻌﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻮﺟﺒﺔ ﳍﺬﻩ ﺍﻟﻄﺎﻋﺎﺕ ،ﻓﻜﺎﻥ ﺃﺩﺍﺀ ﺍﻟﻄﺎﻋﺎﺕ ﺃﺩﺍﺀ ﳌﺎ ﻭﺟﺐ ﺑﺴﺒﺐ ﺍﻟﻨﻌﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﻣﺜﻞ ﻫﺬﺍ ﻻ ﻳﻮﺟﺐ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺟﺐ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺷﻲﺀ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻮﺟﺒﺎ ﻟﻠﺜﻮﺍﺏ ﺃﺻﻼ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻜﻞ ﻣﻌﺼﻴﺔ ﻳﺆﺗﻰ ﻬﺑﺎ ﻓﺎﻥ ﻋﻘﺎﻬﺑﺎ ﻳﻜﻮﻥ ﺃﺯﻳﺪ ﻣﻦ ﺛﻮﺍﺏ ﻓﺎﻋﻠﻬﺎ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﺍﳌﻌﺎﺻﻲ ﻛﺒﺎﺋﺮ ،ﻭﺫﻟﻚ ﺃﻳﻀﹰﺎ ﺑﺎﻃﻞ .ﻭﺭﺍﺑﻌﻬﺎ :ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺎﻻﺣﺒﺎﻁ ،ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻜﺜﲑﺓ ﰲ ﺇﺑﻄﺎﻝ ﺍﻟﻘﻮﻝ ﺑﺎﻻﺣﺒﺎﻁ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﻓﺜﺒﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻫﺒﺖ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻴﻪ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﻜﺒﲑﺓ ﻗﻮﻝ ﺑﺎﻃﻞ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻞ ﻣﻴﺰ ﲨﻠﺔ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻦ ﲨﻠﺔ ﺍﻟﺼﻐﺎﺋﺮ ﺃﻡ ﻻ؟ ﻓﺎﻷﻛﺜﺮﻭﻥ ﻗﺎﻟﻮﺍ :ﺇﻧﻪ ﺗﻌﺎﱃ ﱂ ﳝﻴﺰ ﲨﻠﺔ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻦ ﲨﻠﺔ ﺍﻟﺼﻐﺎﺋﺮ ،ﻷﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﺑﲔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻮﺟﺐ ﺗﻜﻔﲑ ﺍﻟﺼﻐﺎﺋﺮ ،ﻓﺎﺫﺍ ﻋﺮﻑ ﺍﻟﻌﺒﺪ ﺃﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻟﻴﺴﺖ ﺇﻻ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﳌﺨﺼﻮﺻﺔ ،ﻋﺮﻑ ﺃﻧﻪ ﻣﱴ ﺍﺣﺘﺮﺯ ﻋﻨﻬﺎ ﺻﺎﺭﺕ ﺻﻐﺎﺋﺮﻩ ﻣﻜﻔﺮﺓ ﻓﻜﺎﻥ ﺫﻟﻚ ﺇﻏﺮﺍﺀ ﻟﻪ ﺑﺎﻻﻗﺪﺍﻡ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻐﺎﺋﺮ ،ﻭﺍﻻﻏﺮﺍﺀ ﺑﺎﻟﻘﺒﻴﺢ ﻻ ﻳﻠﻴﻖ ﺑﺎﳉﻤﻠﺔ ،ﺃﻣﺎ ﺇﺫﺍ ﱂ ﳝﻴﺰ ﺍﷲ ﺗﻌﺎﱃ ﻛﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻦ ﻛﻞ ﺍﻟﺼﻐﺎﺋﺮ ،ﻭﱂ ﻳﻌﺮﻑ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﻧﻪ ﺻﻐﲑﺓ ،ﻭﻻ ﺫﻧﺐ ﻳﻘﺪﻡ ﻋﻠﻴﻪ ﺇﻻ ﻭﳚﻮﺯ ﻛﻮﻧﻪ ﻛﺒﲑﺓ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺯﺍﺟﺮﹰﺍ ﻟﻪ ﻋﻦ ﺍﻻﻗﺪﺍﻡ ﻋﻠﻴﻪ .ﻗﺎﻟﻮﺍ :ﻭﻧﻈﲑ ﻫﺬﺍ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﺧﻔﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﰲ ﻟﻴﺎﱄ ﺭﻣﻀﺎﻥ ،ﻭﺳﺎﻋﺔ ﺍﻻﺟﺎﺑﺔ ﰲ ﺳﺎﻋﺎﺕ ﺍﳉﻤﻌﺔ ،ﻭﻭﻗﺖ ﺍﳌﻮﺕ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ . ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﺘﻀﻲ ﺃﻥ ﻻ ﻳﺒﲔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﻧﻪ ﺻﻐﲑﺓ ،ﻭﺃﻥ ﻻ ﻳﺒﲔ ﺃﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻟﻴﺴﺖ ﺇﻻ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻓﺎﻧﻪ ﻟﻮ ﺑﲔ ﺫﻟﻚ ﻟﻜﺎﻥ ﻣﺎ ﻋﺪﺍﻫﺎ ﺻﻐﲑﺓ ،ﻓﺤﻴﻨﺌﺬ ﺗﺼﲑ ﺍﻟﺼﻐﲑﺓ ﻣﻌﻠﻮﻣﺔ ،ﻭﻟﻜﻦ ﳚﻮﺯ ﺃﻥ ﻳﺒﲔ ﰲ ﺑﻌﺾ ﺍﻟﺬﻧﻮﺏ ﺃﻧﻪ ﻛﺒﲑﺓ .ﺭﻭﻱ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ":ﻣﺎ ﺗﻌﺪﻭﻥ ﺍﻟﻜﺒﺎﺋﺮ " ﻓﻘﺎﻟﻮﺍ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻓﻘﺎﻝ " :ﺍﻻﺷﺮﺍﻙ ﺑﺎﷲ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﶈﺮﻣﺔ ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ ﻭﺍﻟﺴﺤﺮ ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﻗﻮﻝ ﺍﻟﺰﻭﺭ ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ﻭﻗﺬﻑ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ " ﻭﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﺫﻛﺮﻫﺎ ﻭﺯﺍﺩ ﻓﻴﻬﺎ :ﺍﺳﺘﺤﻼﻝ ﺁﻣﲔ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ،ﻭﺷﺮﺏ ﺍﳋﻤﺮ ،ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﺯﺍﺩ ﻓﻴﻬﺎ :ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ،ﻭﺍﻷﻣﻦ
ﻣﻦ ﻣﻜﺮ ﺍﷲ .ﻭﺫﻛﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻬﻧﺎ ﺳﺒﻌﺔ ،ﰒ ﻗﺎﻝ :ﻫﻲ ﺇﱃ ﺍﻟﺴﺒﻌﲔ ﺃﻗﺮﺏ .ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺇﱃ ﺍﻟﺴﺒﻌﻤﺎﺋﺔ ﺃﻗﺮﺏ ،ﻭﺍﷲ ﺃﻋﻠﻢ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﺣﺘﺞ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﻌﱯ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﺑﻮﻋﻴﺪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻓﻘﺎﻝ :ﻗﺪ ﻛﺸﻒ ﺍﷲ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺍﻟﺸﺒﻬﺔ ﰲ ﺍﻟﻮﻋﻴﺪ ،ﻷﻧﻪ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﻗﺪﻡ ﺫﻛﺮ ﺍﻟﻜﺒﺎﺋﺮ ،ﺑﲔ ﺃﻥ ﻣﻦ ﺍﺟﺘﻨﺒﻬﺎ ﻳﻜﻔﺮ ﻋﻦ ﺳﻴﺂﺗﻪ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﻢ ﺇﺫﺍ ﱂ ﳚﺘﻨﺒﻮﻫﺎ ﻓﻼ ﺗﻜﻔﺮ ،ﻭﻟﻮ ﺟﺎﺯ ﺃﻥ ﻳﻐﻔﺮ ﺗﻌﺎﱃ ﳍﻢ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﺼﻐﺎﺋﺮ ﻣﻦ ﻏﲑ ﺗﻮﺑﺔ ﱂ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻜﻼﻡ . ﻭﺃﺟﺎﺏ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻨﻪ ﻣﻦ ﻭﺟﻮﻩ :ﺍﻷﻭﻝ :ﺃﻧﻜﻢ ﺇﻣﺎ ﺃﻥ ﺗﺴﺘﺪﻟﻮﺍ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﺫﻛﺮ ﺃﻥ ﻋﻨﺪ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻜﻔﺮ ﺍﻟﺴﻴﺂﺕ ،ﻭﺟﺐ ﺃﻥ ﻋﻨﺪ ﻋﺪﻡ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﻳﻜﻔﺮﻫﺎ ،ﻷﻥ ﲣﺼﻴﺺ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺬﻛﺮ ﻳﺪﻝ ﻋﻠﻰ ﻧﻔﻲ ﺍﳊﻜﻢ ﻋﻤﺎ ﻋﺪﺍﻩ ﻭﻫﺬﺍ ﺑﺎﻃﻞ .ﻷﻥ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻫﺬﺍ ﺍﻷﺻﻞ ﺑﺎﻃﻞ ،ﻭﻋﻨﺪﻧﺎ ﺍﻧﻪ ﺩﻻﻟﺔ ﻇﻨﻴﺔ ﺿﻌﻴﻔﺔ ،ﻭﺇﻣﺎ ﺃﻥ ﺗﺴﺘﺪﻟﻮﺍ ﺑﻪ ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﳌﻌﻠﻖ ﺑﻜﻠﻤﺔ »ﺇﻥ« ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻋﺪﻡ ﻋﻨﺪ ﻋﺪﻡ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ،ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﺿﻌﻴﻒ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺁﻳﺎﺕ :ﺇﺣﺪﺍﻫﺎ :ﻗﻮﻟﻪ } :ﻭﺍﺷﻜﺮﻭﺍ ﺍﷲ ﺇﹺﻥ ﹸﻛ ْﻨُﺘ ْﻢ ﹺﺇﻳﱠﺎ ُﻩ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ { ] ﺍﻟﺒﻘﺮﺓ [ ١٧٢ :ﻓﺎﻟﺸﻜﺮ ﻭﺍﺟﺐ ﺳﻮﺍﺀ ﻋﺒﺪ ﺍﷲ ﺃﻭ ﱂ ﻳﻌﺒﺪ .ﻭﺛﺎﻧﻴﻬﺎ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓﹺﺈ ﹾﻥ ﹶﺃ ِﻣ َﻦ َﺑ ْﻌﻀُﻜﹸﻢ َﺑ ْﻌﻀًﺎ ﹶﻓ ﹾﻠﻴُ َﺆﺩّ ﺍﻟﺬﻯ ﺍﺅﲤﻦ ﺃﻣﺎﻧﺘﻪ { ] ﺍﻟﺒﻘﺮﺓ [ ٢٨٣ : ﻭﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ﻭﺍﺟﺐ ﺳﻮﺍﺀ ﺍﺋﺘﻤﻨﻪ ﺃﻭ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ .ﻭﺛﺎﻟﺜﻬﺎ } :ﻓﹶﺈﹺﻥ ﻟﱠ ْﻢ َﻳﻜﹸﻮﻧَﺎ َﺭﺟُﹶﻠﻴْ ﹺﻦ ﹶﻓ َﺮﺟُ ﹲﻞ ﻭﺍﻣﺮﺃﺗﺎﻥ { ] ﺍﻟﺒﻘﺮﺓ : ﺠﺪُﻭ ﹾﺍ ﻛﹶﺎﺗِﺒًﺎ [ ٢٨٢ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺗﲔ ﺟﺎﺋﺰ ﺳﻮﺍﺀ ﺣﺼﻞ ﺍﻟﺮﺟﻼﻥ ﺃﻭ ﱂ ﳛﺼﻼ .ﻭﺭﺍﺑﻌﻬﺎ َ } :ﻭﹶﻟ ْﻢ َﺗ ﹺ ﻓﺮﻫﺎﻥ ﻣﱠﻘﹾﺒُﻮ ﺿَﺔﹲ { ] ﺍﻟﺒﻘﺮﺓ [ ٢٨٣ :ﻭﺍﻟﺮﻫﻦ ﻣﺸﺮﻭﻉ ﺳﻮﺍﺀ ﻭﺟﺪ ﺍﻟﻜﺎﺗﺐ ﺃﻭ ﱂ ﳚﺪﻩ .ﻭﺧﺎﻣﺴﻬﺎ َ } :ﻭ ﹶﻻ ُﺗ ﹾﻜ ﹺﺮﻫُﻮ ﹾﺍ ﺤﺼﱡﻨﹰﺎ { ] ﺍﻟﻨﻮﺭ [ ٣٣ :ﻭﺍﻻﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻟﺒﻐﺎﺀ ﳏﺮﻡ ،ﺳﻮﺍﺀ ﺃﺭﺩﻥ ﺍﻟﺘﺤﺼﻦ ﺃﻭ ﱂ ﻳﺮﺩﻥ ﻓﺘﻴﺎﺗﻜﻢ َﻋﻠﹶﻰ ﺍﻟﺒﻐﺎﺀ ﹺﺇ ﹾﻥ ﹶﺃ َﺭ ْﺩ ﹶﻥ َﺗ َ ﺏ ﹶﻟ ﹸﻜ ْﻢ ﻣّ َﻦ ﺍﻟﻨﺴﺎﺀ { ] ﺍﻟﻨﺴﺎﺀ [ ٣ :ﻭﺍﻟﻨﻜﺎﺡ ﺴﻄﹸﻮ ﹾﺍ ﻓِﻰ ﺍﻟﻴﺘﺎﻣﻰ ﻓﺎﻧﻜﺤﻮﺍ ﻣَﺎ ﻃﹶﺎ َ .ﻭﺳﺎﺩﺳﻬﺎ َ } :ﻭﹺﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ ﺃﹶﻥ ﻻ ُﺗ ﹾﻘ ِ ﺼﺮُﻭ ﹾﺍ ِﻣ َﻦ ﺍﻟﺼﻼﺓ ﹺﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ { ] ﺲ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ُﺟﻨَﺎﺡٌ ﺃﹶﻥ َﺗ ﹾﻘ ُ ﺟﺎﺋﺰ ﺳﻮﺍﺀ ﺣﺼﻞ ﺫﻟﻚ ﺍﳋﻮﻑ ﺃﻭ ﱂ ﳛﺼﻞ ،ﻭﺳﺎﺑﻌﻬﺎ } :ﹶﻓﹶﻠ ْﻴ َ ﻕ ﺍﺛﻨﺘﲔ ﹶﻓﹶﻠﻬُﻦﱠ ﺛﹸﻠﹸﺜﹶﺎ ﺍﻟﻨﺴﺎﺀ [ ١٠١ :ﻭﺍﻟﻘﺼﺮ ﺟﺎﺋﺰ ،ﺳﻮﺍﺀ ﺣﺼﻞ ﺍﳋﻮﻑ ﺃﻭ ﱂ ﳛﺼﻞ ﻭﺛﺎﻣﻨﻬﺎ } :ﻓﹶﺈﹺﻥ ﹸﻛﻦﱠ ﹺﻧﺴَﺎﺀ ﹶﻓ ْﻮ َ ﻣَﺎ َﺗ َﺮ َﻙ { ] ﺍﻟﻨﺴﺎﺀ [ ١١ :ﻭﺍﻟﺜﻠﺜﺎﻥ ﻛﻤﺎ ﺃﻧﻪ ﺣﻖ ﺍﻟﺜﻼﺛﺔ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﺣﻖ ﺍﻟﺜﻨﺘﲔ ،ﻭﺗﺎﺳﻌﻬﺎ :ﻗﻮﻟﻪ َ } :ﻭﹺﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ ﻕ َﺑ ْﻴﹺﻨ ﹺﻬﻤَﺎ ﻓﺎﺑﻌﺜﻮﺍ َﺣﻜﹶﻤﹰﺎ ﻣّ ْﻦ ﹶﺃ ْﻫِﻠ ِﻪ { ] ﺍﻟﻨﺴﺎﺀ [ ٣٥ :ﻭﺫﻟﻚ ﺟﺎﺋﺰ ﺳﻮﺍﺀ ﺣﺼﻞ ﺍﳋﻮﻑ ﺃﻭ ﱂ ﳛﺼﻞ .ﻭﻋﺎﺷﺮﻫﺎ : ِﺷﻘﹶﺎ َ ﻗﻮﻟﻪ } :ﺇﹺﻥ ﻳُﺮﹺﻳﺪَﺍ ﺇﺻﻼﺣﺎ ﻳُ َﻮﻓﹼ ﹺﻖ ﺍﷲ ﺑَﻴْﻨَﻬُﻤَﺎ { ] ﺍﻟﻨﺴﺎﺀ [ ٣٥ :ﻭﻗﺪ ﳛﺼﻞ ﺍﻟﺘﻮﻓﻴﻖ ﺑﺪﻭﻥ ﺇﺭﺍﺩﺗﻴﻬﻤﺎ ،ﻭﺍﳊﺎﺩﻱ ﻋﺸﺮ :ﻗﻮﻟﻪ } :ﻭَﺇﹺﻥ ﻳَﺘَﻔﹶﺮﱠﻗﹶﺎ ﻳُ ْﻐ ﹺﻦ ﺍﷲ ﻛﹸﻼًّ ﻣّﻦ َﺳ َﻌِﺘ ِﻪ { ] ﺍﻟﻨﺴﺎﺀ [ ١٣٠ :ﻭﻗﺪ ﳛﺼﻞ ﺍﻟﻐﲎ ﺑﺪﻭﻥ ﺫﻟﻚ ﺍﻟﺘﻔﺮﻕ ،ﻭﻫﺬﺍ ﺍﳉﻨﺲ ﻣﻦ ﺍﻵﻳﺎﺕ ﻓﻴﻪ ﻛﺜﺮﺓ ،ﻓﺜﺒﺖ ﺃﻥ ﺍﳌﻌﻠﻖ ﺑﻜﻠﻤﺔ »ﺇﻥ« ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﻣﺎ ﻋﻨﺪ ﻋﺪﻡ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ،ﻭﺍﻟﻌﺠﺐ ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﻫﻮ ﺃﻥ ﺍﳌﻌﻠﻖ ﺑﻜﻤﻠﺔ »ﺇﻥ« ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻻ ﻳﻜﻮﻥ ﻋﺪﻣﺎ ﻋﻨﺪ ﻋﺪﻡ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ،ﰒ ﺇﻧﻪ ﰲ ﺍﻟﺘﻔﺴﲑ ﺍﺳﺘﺤﺴﻦ ﺍﺳﺘﺪﻻﻝ ﺍﻟﻜﻌﱯ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ،ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺣﺐ ﺍﻻﻧﺴﺎﻥ ﳌﺬﻫﺒﻪ ﻗﺪ ﻳﻠﻘﻴﻪ ﻓﻴﻤﺎ ﻻ ﻳﻨﺒﻐﻲ . ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳉﻮﺍﺏ :ﻗﺎﻝ ﺃﺑﻮ ﻣﺴﻠﻢ ﺍﻻﺻﻔﻬﺎﱐ :ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﳕﺎ ﺟﺎﺀﺕ ﻋﻘﻴﺐ ﺍﻵﻳﺔ ﺍﻟﱵ ﻬﻧﻰ ﺍﷲ ﻓﻴﻬﺎ ﻋﻦ ﻧﻜﺎﺡ ﺍﶈﺮﻣﺎﺕ ،ﻭﻋﻦ ﻋﻀﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺃﺧﺬ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﻭﻏﲑ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ :ﺇﻥ ﲡﺘﻨﺒﻮﺍ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﻬﻧﻴﻨﺎﻛﻢ ﻋﻨﻬﺎ ﻛﻔﺮﻧﺎ ﻋﻨﻜﻢ ﻣﺎ ﻛﺎﻥ ﻣﻨﻜﻢ ﰲ ﺍﺭﺗﻜﺎﻬﺑﺎ ﺳﺎﻟﻔﺎ .ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﳏﺘﻤﻼ ،ﱂ ﻳﺘﻌﲔ ﲪﻠﻪ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﻌﺘﺰﻟﺔ .ﻭﻃﻌﻦ ﺍﻟﻘﺎﺿﻲ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻣﻦ ﻭﺟﻬﲔ :ﺍﻷﻭﻝ :ﺃﻥ ﻗﻮﻟﻪ } :ﺇﹺﻥ ﺗَﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ﻋﺎﻡ ، ﻓﻘﺼﺮﻩ ﻋﻠﻰ ﺍﳌﺬﻛﻮﺭ ﺍﳌﺘﻘﺪﻡ ﻻ ﳚﻮﺯ .ﺍﻟﺜﺎﱐ :ﺃﻥ ﻗﻮﻟﻪ :ﺇﻥ ﺑﺎﺟﺘﻨﺎﻬﺑﻢ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻫﺬﻩ ﺍﶈﺮﻣﺎﺕ ﻳﻜﻔﺮ ﺍﷲ ﻣﺎ ﺣﺼﻞ ﻣﻨﻬﺎ ﰲ ﺍﳌﺎﺿﻲ ﻛﻼﻡ ﺑﻌﻴﺪ؛ ﻷﻧﻪ ﻻ ﳜﻠﻮ ﺣﺎﳍﻢ ﻣﻦ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ :ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺗﺎﺑﻮﺍ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ،ﻓﺎﻟﺘﻮﺑﺔ ﻗﺪ ﺃﺯﺍﻟﺖ ﻋﻘﺎﺏ ﺫﻟﻚ ﻻﺟﺘﻨﺎﺏ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ،ﺃﻭ ﻻ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺗﺎﺑﻮﺍ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ،ﻓﻤﻦ ﺃﻳﻦ ﺃﻥ ﺍﺟﺘﻨﺎﺏ ﻫﺬﻩ
ﺍﻟﻜﺒﺎﺋﺮ ﻳﻮﺟﺐ ﺗﻜﻔﲑ ﺗﻠﻚ ﺍﻟﺴﻴﺂﺕ؟ ﻫﺬﺍ ﻟﻔﻆ ﺍﻟﻘﺎﺿﻲ ﰲ ﺗﻔﺴﲑﻩ . ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ :ﺃﻧﺎ ﻻ ﻧﺪﻋﻲ ﺍﻟﻘﻄﻊ ﺑﺄﻥ ﻗﻮﻟﻪ } :ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ،ﻟﻜﻨﺎ ﻧﻘﻮﻝ :ﺇﻧﻪ ﳏﺘﻤﻞ ،ﻭﻣﻊ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻻ ﻳﺘﻌﲔ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻭﻩ .ﻭﻋﻦ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻗﻮﻟﻚ :ﻣﻦ ﺃﻳﻦ ﺃﻥ ﺍﺟﺘﻨﺎﺏ ﻫﺬﺍ ﺍﻟﻜﺒﺎﺋﺮ ﻳﻮﺟﺐ ﺗﻜﻔﲑ ﺗﻠﻚ ﺍﻟﺴﻴﺌﺎﺕ؟ ﺳﺆﺍﻝ ﻻ ﺍﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻓﺴﺎﺩ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ،ﻭﻬﺑﺬﺍ ﺍﻟﻘﺪﺭ ﻻ ﻳﺒﻄﻞ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ،ﻭﺇﺫﺍ ﺣﻀﺮ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺑﻄﻞ ﻣﺎ ﺫﻛﺮﰎ ﻣﻦ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﷲ ﺃﻋﻠﻢ . ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ :ﻣﻦ ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ :ﻫﻮ ﺃﻧﺎ ﺇﺫﺍ ﺃﻋﻄﻴﻨﺎﻫﻢ ﲨﻴﻊ ﻣﺮﺍﺩﺍﻬﺗﻢ ﱂ ﻳﻜﻦ ﰲ ﺍﻵﻳﺔ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺃﻥ ﻧﻘﻮﻝ :ﺇﻥ ﻣﻦ ﱂ ﳚﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﱂ ﺗﻜﻔﺮ ﺳﻴﺂﺗﻪ ،ﻭﺣﻴﻨﺌﺬ ﺗﺼﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﺎﻣﺔ ﰲ ﺍﻟﻮﻋﻴﺪ ،ﻭﻋﻤﻮﻣﺎﺕ ﺍﻟﻮﻋﻴﺪ ﻟﻴﺴﺖ ﻗﻠﻴﻠﺔ ،ﻓﻤﺎ ﺫﻛﺮﻧﺎﻩ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﻌﻤﻮﻣﺎﺕ ﻛﺎﻥ ﺟﻮﺍﺑﺎ ﻋﻦ ﲤﺴﻜﻬﻢ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ،ﻓﻼ ﺃﻋﺮﻑ ﳍﺬﻩ ﺍﻵﻳﺔ ﻣﺰﻳﺪ ﺧﺎﺻﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﱂ ﻳﺒﻖ ﻟﻘﻮﻝ ﺍﻟﻜﻌﱯ :ﺇﻥ ﺍﷲ ﻗﺪ ﻛﺸﻒ ﺍﻟﺸﺒﻬﺔ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺟﻪ . ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﻛﺒﲑﺍ ،ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺷﻲﺀ ،ﻭﻳﻜﻮﻥ ﺻﻐﲑﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺷﻲﺀ ﺁﺧﺮ ،ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺼﻐﺎﺋﺮ ،ﺇﻻ ﺃﻥ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﻜﻮﻧﻪ ﻛﺒﲑﺍ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﻫﻮ ﺍﻟﻜﻔﺮ ،ﻭﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻓﻠﻢ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ } :ﺇﹺﻥ ﺗَ ﺠْﺘَﻨﹺﺒُﻮﺍﹾ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ { ﺍﻟﻜﻔﺮ؟ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻜﻔﺮ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ :ﻣﻨﻬﺎ ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﻭﺑﺄﻧﺒﻴﺎﺋﻪ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺷﺮﺍﺋﻌﻪ ،ﻓﻜﺎﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﻣﻦ ﺍﺟﺘﻨﺐ ﻋﻦ ﺍﻟﻜﻔﺮ ﻛﺎﻥ ﻣﺎ ﻭﺭﺍﺀﻩ ﻣﻐﻔﻮﺭﺍ ،ﻭﻫﺬﺍ ﻚ ﻟِﻤَﻦ َﻳﺸَﺎﺀ { ] ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﺍﻻﺣﺘﻤﺎﻝ ﻣﻨﻄﺒﻖ ﻣﻮﺍﻓﻖ ﻟﺼﺮﻳﺢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﺍﻟﻨﺴﺎﺀ [ ٤٨ :ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﳏﺘﻤﻼ ،ﺑﻞ ﻇﺎﻫﺮﹰﺍ ﺳﻘﻂ ﺍﺳﺘﺪﻻﳍﻢ ﺑﺎﻟﻜﻠﻴﺔ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻗﺎﻟﺖ ﺍﳌﻌﺘﺰﻟﺔ :ﺇﻥ ﻋﻨﺪ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﳚﺐ ﻏﻔﺮﺍﻥ ﺍﻟﺼﻐﺎﺋﺮ ،ﻭﻋﻨﺪﻧﺎ ﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻴﻪ ﺷﻲﺀ ،ﺑﻞ ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﻓﻬﻮ ﻓﻀﻞ ﻭﺇﺣﺴﺎﻥ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺩﻻﺋﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ . ﻼ ﹶﻛﺮﹺﳝﹰﺎ { ﻭﻓﻴﻪ ﻣﺴﺄﻟﺘﺎﻥ : ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ َ } :ﻭُﻧ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ ﻣﱡ ْﺪ َﺧ ﹰ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻗﺮﺃ ﺍﳌﻔﻀﻞ ﻋﻦ ﻋﺎﺻﻢ } َﻳ ﹾﻜ ﹸﻔ ْﺮ َﻭُﻳ ْﺪ ِﺧ ﹾﻠ ﹸﻜ ْﻢ { ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﳊﺮﻓﲔ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﻐﺎﺋﺐ ،ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻨﻮﻥ ﻼ { ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﰲ ﺍﳊﺞ ﻣﺜﻠﻪ ،ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻀﻢ ،ﻭﱂ ﳜﺘﻠﻔﻮﺍ ﰲ } ﻣُ ْﺪ َﺧ ﹶﻞ ﻋﻠﻰ ﺍﺳﺘﺌﻨﺎﻑ ﺍﻟﻮﻋﺪ ،ﻭﻗﺮﺃ ﻧﺎﻓﻊ } ﻣﱡ ْﺪ َﺧ ﹰ ﻕ { ﺑﺎﻟﻀﻢ ،ﻓﺒﺎﻟﻔﺘﺢ ﺍﳌﺮﺍﺩ ﻣﻮﺿﻊ ﺍﻟﺪﺧﻮﻝ ،ﻭﺑﺎﻟﻀﻢ ﺍﳌﺮﺍﺩ ﺍﳌﺼﺪﺭ ﻭﻫﻮ ﺍﻻﺩﺧﺎﻝ ،ﺃﻱ :ﻭﻳﺪﺧﻠﻜﻢ ﺇﺩﺧﺎﻻ ﺻ ْﺪ ﹴ ِ ﻛﺮﳝﺎ ،ﻭﺻﻒ ﺍﻻﺩﺧﺎﻝ ﺑﺎﻟﻜﺮﻡ ﲟﻌﲎ ﺃﻥ ﺫﻟﻚ ﺍﻻﺩﺧﺎﻝ ﻳﻜﻮﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻟﻜﺮﻡ ﻋﻠﻰ ﺧﻼﻑ ﻣﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ } : ﺸﺮُﻭ ﹶﻥ ﻋﻠﻰ ُﻭﺟُﻮ ِﻫ ﹺﻬ ْﻢ ﺇﱃ َﺟ َﻬﻨﱠ َﻢ { ] ﺍﻟﻔﺮﻗﺎﻥ [ ٣٤ : ﺤَ ﺍﻟﺬﻳﻦ ُﻳ ْ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﳎﺮﺩ ﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﻳﻮﺟﺐ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻌﻪ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ،ﻓﺎﻟﺘﻘﺪﻳﺮ :ﺍﻥ ﺃﺗﻴﺘﻢ ﲜﻤﻴﻊ ﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﺍﺟﺘﻨﺒﺘﻢ ﻋﻦ ﲨﻴﻊ ﺍﻟﻜﺒﺎﺋﺮ ﻛﻔﺮﻧﺎ ﻋﻨﻜﻢ ﺑﻘﻴﺔ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺃﺩﺧﻠﻨﺎﻛﻢ ﺍﳉﻨﺔ ،ﻓﻬﺬﺍ ﺃﺣﺪ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳉﻨﺔ .ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻋﺪﻡ ﺍﻟﺴﺒﺐ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻮﺟﺐ ﻋﺪﻡ ﺍﳌﺴﺒﺐ ،ﺑﻞ ﻫﻬﻨﺎ ﺳﺒﺐ ﺁﺧﺮ ﻫﻮ ﻚ ﹶﻓ ﹾﻠَﻴ ﹾﻔ َﺮﺣُﻮ ﹾﺍ { ] ﻀ ﹺﻞ ﺍﷲ َﻭﹺﺑ َﺮ ْﺣ َﻤِﺘ ِﻪ ﹶﻓﹺﺒ ﹶﺬِﻟ َ ﺍﻟﺴﺒﺐ ﺍﻷﺻﻠﻲ ﺍﻟﻘﻮﻱ ،ﻭﻫﻮ ﻓﻀﻞ ﺍﷲ ﻭﻛﺮﻣﻪ ﻭﺭﲪﺘﻪ ،ﻛﻤﺎ ﻗﺎﻝ } :ﹸﻗ ﹾﻞ ﹺﺑ ﹶﻔ ْ ﻳﻮﻧﺲ ، [ ٥٨ :ﻭﺍﷲ ﺃﻋﻠﻢ . ﺕ ﹶﻓﻠﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ ﲑ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ َ ،ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺍﻟﺰﱠﺍِﺋ َﺪﺓﹸ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ ﻀَﻴﺔﹲ ِﻟَﺘ ﹾﻜ ِﻔ ﹺ ] ﺍﻟﻨﺴﺎﺀ ،{ [٣١/ﻓﹶﺎﻟﹾﻔﹶﺮَﺍﺋِﺾُ َﻣ َﻊ َﺗ ْﺮ ِﻙ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﻣُﻘﹾَﺘ ِ َﻳﻜﹸﻮ ﹶﻥ ﻟﹶﻬَﺎ ﺛﹶﻮَﺍﺏٌ ﺁ َﺧﺮُ ،ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ َﻳﻘﹸﻮ ﹸﻝ } :ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ )َ (٧ﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮﺍ َﻳ َﺮﻩُ )(٨ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ {)(١ __________
)- (١ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ (٤٥٥٤ ﻭ " ﺍﳌﺜﻘﺎﻝ " ﻣﻔﻌﺎﻝ ﻣﻦ ﺍﻟﺜﻘﻞ ،ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺊ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻯ ﳛﺘﻤﻞ ﺍﻟﻮﺯﻥ ،ﻭ " ﺍﻟﺬﺭﺓ " ﺗﻄﻠﻖ ﻋﻠﻰ ﺃﺻﻐﺮ ﺍﻟﻨﻤﻞ ، ﻭﻋﻠﻰ ﺍﻟﻐﺒﺎﺭ ﺍﻟﺪﻗﻴﻖ ﺍﻟﺬﻯ ﻳﺘﻄﺎﻳﺮ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻋﻨﺪ ﺍﻟﻨﻔﺦ ﻓﻴﻪ .ﻭﺍﳌﻘﺼﻮﺩ ﺍﳌﺒﺎﻟﻐﺔ ﰱ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﻣﻬﻤﺎ ﺑﻠﻎ ﺻﻐﺮﻫﺎ ،ﻭﺣﻘﺮ ﻭﺯﻬﻧﺎ . ﻭﺍﻟﻔﺎﺀ :ﻟﻠﺘﻔﺮﻳﻊ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ .ﺃﻯ :ﰱ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﳜﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻣﺘﻔﺮﻗﲔ ﻻ ﻳﻠﻮﻯ ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪ . ﻣﺘﺠﻬﲔ ﺇﱃ ﻣﻮﻗﻒ ﺍﳊﺴﺎﺏ ﻟﻴﻄﻠﻌﻮﺍ ﻋﻠﻰ ﺟﺰﺍﺀ ﺃﻋﺎﻣﻠﻬﻢ ﺍﻟﺪﻧﻴﻮﻳﺔ . .ﻓﻤﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻗﺪ ﻋﻤﻞ ﰱ ﺩﻧﻴﺎﻩ ﻋﻤﻼ ﺻﺎﳊﺎ ﺭﺃﻯ ﲦﺎﺭﻩ ﺍﻟﻄﻴﺒﺔ ،ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﰱ ﻬﻧﺎﻳﺔ ﺍﻟﻘﻠﺔ ،ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻗﺪ ﻋﻤﻞ ﻋﻤﻼ ﺳﻴﺌﺎ ﰱ ﺩﻧﻴﺎﻩ ،ﺭﺃﻯ ﲦﺎﺭﻩ ﺍﻟﺴﻴﺌﺔ ،ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ -ﺃﻳﻀﺎ -ﰱ ﺃﺩﱏ ﺩﺭﺟﺎﺕ ﺍﻟﻘﻠﺔ . ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻗﺪ ﲨﻌﺘﺎ ﺃﲰﻰ ﻭﺃﺣﻜﻢ ﺃﻟﻮﺍﻥ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ :ﻟﻘﺪ ﺃﻧﺰﻝ ﺍﷲ -ﺗﻌﻠﻰ -ﻋﻠﻰ ﻧﺒﻴﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺁﻳﺘﲔ ،ﺃﺣﺼﺘﺎ ﻣﺎ ﰱ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹِﳒﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﺼﺤﻒ ،ﰒ ﻗﺮﺃ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ . ﻭﻗﺪ ﺳﺎﻕ ﺍﻹِﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ﻋﻨﺪ ﺗﻔﺴﲑﻩ ﳍﺎﺗﲔ ﻋﺪﺩﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ،ﻣﻨﻬﺎ :ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ " .ﺃﻥ ﺻﻌﺼﻌﺔ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ،ﺃﺗﻰ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ،ﻓﻘﺎﻝ :ﺣﺴﱮ ﻻ ﺃﺑﺎﱃ ﺃﻥ ﻻ ﺃﲰﻊ ﻏﲑﻫﺎ " ﻭﰱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " :ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ ،ﻭﻟﻮ ﺑﻜﻠﻤﺔ ﻃﻴﺒﺔ " . ﻭﰱ ﺍﻟﺼﺤﻴﺢ -ﺃﻳﻀﹰﺎ -ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " :ﻻ ﲢﻘﺮﻥ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ﺷﻴﺌﹰﺎ ﻭﻟﻮ ﺃﻥ ﺗﻔﺮﻍ ﻣﻦ ﺩﻟﻮﻙ ﰱ ﺇﻧﺎﺀ ﺍﳌﺴﺘﻘﻰ ،ﻭﻟﻮ ﺃﻥ ﺗﻠﻘﻰ ﺃﺧﺎﻙ ﻭﻭﺟﻬﻚ ﺇﻟﻴﻪ ﻣﻨﺒﺴﻂ " . ﻭﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻟﻌﺎﺋﺸﺔ " :ﻳﺎ ﻋﺎﺋﺸﺔ ،ﺍﺳﺘﺘﺮﻯ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ ،ﻓﺈﻬﻧﺎ ﺗﺴﺪ ﻣﻦ ﺍﳉﺎﺋﻊ ﻣﺴﺪﻫﺎ ﻣﻦ ﺍﻟﺸﺒﻌﺎﻥ .ﻳﺎ ﻋﺎﺋﺸﺔ .ﺇﻳﺎﻙ ﻭﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ ،ﻓﺈﻥ ﳍﺎ ﻣﻦ ﺍﷲ -ﺗﻌﺎﱃ -ﻃﺎﻟﺒﺎ " . ﺴَﻨ ﹰﺔ ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱴ ﻭﺭﺩﺕ ﰱ ﻣﻌﲎ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } -ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﻭَﺇﹺﻥ َﺗﻚُ َﺣ َ ﻼ ﺗُ ﹾﻈﹶﻠﻢُ ﻧَﻔﹾﺲٌ ﻀﻊُ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻘﺴﻂ ِﻟَﻴ ْﻮ ﹺﻡ ﺍﻟﻘﻴﺎﻣﺔ ﹶﻓ ﹶ ﺕ ﻣِﻦ ﻟﱠ ُﺪ ْﻧ ُﻪ ﹶﺃﺟْﺮﹰﺍ َﻋﻈِﻴﻤﹰﺎ { ﻭﻗﻮﻟﻪ -ﺳﺒﺤﺎﻧﻪ َ } : -ﻭَﻧ َ ﻳُﻀَﺎﻋِﻔﹾﻬَﺎ َﻭﻳُ ْﺆ ِ ﲔ { ﻧﺴﺄﻝ ﺍﷲ -ﺗﻌﺎﱃ -ﺃﻥ ﳚﻌﻠﻨﺎ ﲨﻴﻌﺎ ﳑﻦ ﻳﻮﺍﻇﺒﻮﻥ ﺷَﻴْﺌﺎﹰ ﻭَﺇﹺﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ َﺣﺒﱠ ٍﺔ ﻣﱢ ْﻦ َﺧ ْﺮ َﺩ ﹴﻝ ﺃﹶﺗَﻴْﻨَﺎ ﺑﹺﻬَﺎ ﻭﻛﻔﻰ ﺑﹺﻨَﺎ ﺣَﺎ ِﺳﹺﺒ َ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑﺍﺕ . ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ١٧ﺹ ( ١٦٣ ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ : ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ِ } :ﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ﺃﻱ ﺯﻧﺔ ﺫﺭﺓ ﻗﺎﻝ ﺍﻟﻜﻠﱯ :ﺍﻟﺬﺭﺓ ﺃﺻﻐﺮ ﺍﻟﻨﻤﻞ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺇﺫﺍ ﻭﺿﻌﺖ ﻼ ﺭﺍﺣﺘﻚ ﻋﻠﻰ ﺍﻷﺭﺽ ﰒ ﺭﻓﻌﺘﻬﺎ ﻓﻜﻞ ﻭﺍﺣﺪ ﳑﺎ ﻟﺰﻕ ﺑﻪ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻓﻠﻴﺲ ﻣﻦ ﻋﺒﺪ ﻋﻤﻞ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ ﻗﻠﻴ ﹰ ﺃﻭ ﻛﺜﲑﹰﺍ ﺇﻻ ﺃﺭﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﺇﻳﺎﻩ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﰲ ﺭﻭﺍﻳﺔ ﻋﻦ ﻋﺎﺻﻢ َ } :ﻳ َﺮﻩُ { ﺑﺮﻓﻊ ﺍﻟﻴﺎﺀ ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ َ } :ﻳ َﺮﻩُ { ﺑﻔﺘﺤﻬﺎ ﻭﻗﺮﺃ ﺑﻌﻀﻬﻢ َ } :ﻳ َﺮﻩُ { ﺑﺎﳉﺰﻡ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﰲ ﺍﻵﻳﺔ ﺇﺷﻜﺎﻝ ﻭﻫﻮ ﺃﻥ ﺣﺴﻨﺎﺕ ﺍﻟﻜﺎﻓﺮ ﳏﺒﻄﺔ ﺑﻜﻔﺮﻩ ﻭﺳﻴﺌﺎﺕ ﺍﳌﺆﻣﻦ ﻣﻐﻔﻮﺭﺓ ،ﺇﻣﺎ ﺍﺑﺘﺪﺍﺀ ﻭﺇﻣﺎ ﺑﺴﺒﺐ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﻤﺎ ﻣﻌﲎ ﺍﳉﺰﺍﺀ ﲟﺜﺎﻗﻴﻞ ﺍﻟﺬﺭﺓ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ؟ . ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳌﻔﺴﺮﻳﻦ ﺃﺟﺎﺑﻮﺍ ﻋﻨﻪ ﻣﻦ ﻭﺟﻮﻩ :ﺃﺣﺪﻫﺎ :ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ :ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺧﲑ ﻭﻫﻮ ﻛﺎﻓﺮ ﻓﺈﻧﻪ ﻳﺮﻯ ﺛﻮﺍﺏ ﺫﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﻠﻘﻰ ﺍﻵﺧﺮﺓ ،ﻭﻟﻴﺲ ﻟﻪ ﻓﻴﻬﺎ ﺷﻲﺀ ،ﻭﻫﺬﺍ ﻣﺮﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ
،ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺎ ﺭﻭﻱ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻷﰊ ﺑﻜﺮ » :ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﻣﺎ ﺭﺃﻳﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ﳑﺎ ﺗﻜﺮﻩ ﻓﺒﻤﺜﺎﻗﻴﻞ ﺫﺭ ﺍﻟﺸﺮ ﻭﻳﺪﺧﺮ ﺍﷲ ﻟﻚ ﻣﺜﺎﻗﻴﻞ ﺍﳋﲑ ﺣﱴ ﺗﻮﻓﺎﻫﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ « ﻭﺛﺎﻧﻴﻬﺎ :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻟﻴﺲ ﻣﻦ ﻣﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ ﻋﻤﻞ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ ﺇﻻ ﺃﺭﺍﻩ ﺍﷲ ﺇﻳﺎﻩ ،ﻓﺄﻣﺎ ﺍﳌﺆﻣﻦ ﻓﻴﻐﻔﺮ ﺍﷲ ﺳﻴﺌﺎﺗﻪ ﻭﻳﺜﻴﺒﻪ ﲝﺴﻨﺎﺗﻪ ،ﻭﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﺘﺮﺩ ﺣﺴﻨﺎﺗﻪ ﻭﻳﻌﺬﺏ ﺑﺴﻴﺌﺎﺗﻪ ﻭﺛﺎﻟﺜﻬﺎ :ﺃﻥ ﺣﺴﻨﺎﺕ ﺍﻟﻜﺎﻓﺮ ﻭﺇﻥ ﻛﺎﻧﺖ ﳏﺒﻄﺔ ﺑﻜﻔﺮﻩ ﻭﻟﻜﻦ ﺍﳌﻮﺍﺯﻧﺔ ﻣﻌﺘﱪﺓ ﻓﺘﻘﺪﺭ ﺗﻠﻚ ﺍﳊﺴﻨﺎﺕ ﺍﳓﺒﻄﺖ ﻣﻦ ﻋﻘﺎﺏ ﻛﻔﺮﻩ ،ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻓﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﻗﺎﺩﺣﹰﺎ ﰲ ﻋﻤﻮﻡ ﺍﻵﻳﺔ ﻭﺭﺍﺑﻌﻬﺎ :ﺃﻥ ﲣﺼﺺ ﻋﻤﻮﻡ ﻗﻮﻟﻪ } :ﹶﻓﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ﻭﻧﻘﻮﻝ :ﺍﳌﺮﺍﺩ ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺴﻌﺪﺍﺀ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﹰﺍ ﻳﺮﻩ ،ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻷﺷﻘﻴﺎﺀ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺷﺮﹰﺍ ﻳﺮﻩ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻟﻘﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ :ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ﻓﺄﻳﻦ ﺍﻟﻜﺮﻡ؟ ﻭﺍﳉﻮﺍﺏ :ﻫﺬﺍ ﻫﻮ ﺍﻟﻜﺮﻡ ،ﻷﻥ ﺍﳌﻌﺼﻴﺔ ﻭﺇﻥ ﻗﻠﺖ ﻓﻔﻴﻬﺎ ﺍﺳﺘﺨﻔﺎﻑ ،ﻭﺍﻟﻜﺮﱘ ﻻ ﳛﺘﻤﻠﻪ ﻭﰲ ﺍﻟﻄﺎﻋﺔ ﺗﻌﻈﻴﻢ ،ﻭﺇﻥ ﻗﻞ ﻓﺎﻟﻜﺮﱘ ﻻ ﻳﻀﻴﻌﻪ ،ﻭﻛﺄﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ ﻻ ﲢﺴﺐ ﻣﺜﻘﺎﻝ ﺍﻟﺬﺭﺓ ﻣﻦ ﺍﳋﲑ ﺻﻐﲑﹰﺍ ،ﻓﺈﻧﻚ ﻣﻊ ﻟﺆﻣﻚ ﻭﺿﻌﻔﻚ ﱂ ﺗﻀﻴﻊ ﻣﲏ ﺍﻟﺬﺭﺓ ،ﺑﻞ ﺍﻋﺘﱪﻬﺗﺎ ﻭﻧﻈﺮﺕ ﻓﻴﻬﺎ ،ﻭﺍﺳﺘﺪﻟﻠﺖ ﻬﺑﺎ ﻋﻠﻰ ﺫﺍﰐ ﻭﺻﻔﺎﰐ ﻭﺍﲣﺬﻬﺗﺎ ﻣﺮﻛﺒﹰﺎ ﺑﻪ ﻭﺻﻠﺖ ﺇﱄ ،ﻓﺈﺫﺍ ﱂ ﺗﻀﻴﻊ ﺫﺭﰐ ﺃﻓﺄﺿﻴﻊ ﺫﺭﺗﻚ! ﰒ ﻼ ﻟﻜﻦ ﺍﻟﻨﻴﺔ ﺧﺎﻟﺼﺔ ﻓﻘﺪ ﺣﺼﻞ ﺍﳌﻄﻠﻮﺏ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻗﻠﻴ ﹰ ﻼ ﺍﻟﻌﻤﻞ ﻛﺜﲑﹰﺍ ﻭﺍﻟﻨﻴﺔ ﺩﺍﺋﺮﺓ ﻓﺎﳌﻘﺼﻮﺩ ﻓﺎﺋﺖ ،ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺭﻭﻯ ﻋﻦ ﻛﻌﺐ :ﻻ ﲢﻘﺮﻭﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳌﻌﺮﻭﻑ ،ﻓﺈﻥ ﺭﺟ ﹰ ﺩﺧﻞ ﺍﳉﻨﺔ ﺑﺈﻋﺎﺭﺓ ﺇﺑﺮﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﺇﻥ ﺍﻣﺮﺃﺓ ﺃﻋﺎﻧﺖ ﲝﺒﺔ ﰲ ﺑﻨﺎﺀ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻓﺪﺧﻠﺖ ﺍﳉﻨﺔ . ﻭﻋﻦ ﻋﺎﺋﺸﺔ » :ﻛﺎﻧﺖ ﺑﲔ ﻳﺪﻳﻬﺎ ﻋﻨﺐ ﻓﻘﺪﻣﺘﻪ ﺇﱃ ﻧﺴﻮﺓ ﲝﻀﺮﻬﺗﺎ ،ﻓﺠﺎﺀ ﺳﺎﺋﻞ ﻓﺄﻣﺮﺕ ﻟﻪ ﲝﺒﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻨﺐ ﻓﻀﺤﻚ ﺑﻌﺾ ﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻫﺎ ،ﻓﻘﺎﻟﺖ :ﺇﻥ ﻓﻴﻤﺎ ﺗﺮﻭﻥ ﻣﺜﺎﻗﻴﻞ ﺍﻟﺬﺭﺓ ﻭﺗﻠﺖ ﻫﺬﻩ ﺍﻵﻳﺔ« ﻭﻟﻌﻠﻬﺎ ﻛﺎﻥ ﻏﺮﺿﻬﺎ ﺍﻟﺘﻌﻠﻴﻢ ،ﻭﺇﻻ ﻓﻬﻲ ﻛﺎﻧﺖ ﰲ ﻏﺎﻳﺔ ﺍﻟﺴﺨﺎﻭﺓ .ﺭﻭﻱ » :ﺃﻥ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻌﺚ ﺇﻟﻴﻬﺎ ﲟﺎﺋﺔ ﺃﻟﻒ ﻭﲦﺎﻧﲔ ﺃﻟﻒ ﺩﺭﻫﻢ ﰲ ﻏﺮﺍﺭﺗﲔ ، ﻓﺪﻋﺖ ﺑﻄﺒﻖ ﻭﺟﻌﻠﺖ ﺗﻘﺴﻤﻪ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻓﻠﻤﺎ ﺃﻣﺴﺖ ﻗﺎﻟﺖ :ﻳﺎ ﺟﺎﺭﻳﺔ ﻓﻄﻮﺭﻱ ﻫﻠﻤﻲ ﻓﺠﺎﺀﺕ ﲞﺒﺰ ﻭﺯﻳﺖ ،ﻓﻘﻴﻞ ﳍﺎ :ﺃﻣﺎ ﺃﻣﺴﻜﺖ ﻟﻨﺎ ﺩﺭﳘﹰﺎ ﻧﺸﺘﺮﻱ ﺑﻪ ﳊﻤﹰﺎ ﻧﻔﻄﺮ ﻋﻠﻴﻪ ،ﻓﻘﺎﻟﺖ :ﻟﻮ ﺫﻛﺮﺗﻴﲏ ﻟﻔﻌﻠﺖ ﺫﻟﻚ« ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ :ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺭﺟﻠﲔ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﻳﺄﺗﻴﻪ ﺍﻟﺴﺎﺋﻞ ﻓﻴﺴﺘﻘﻞ ﺃﻥ ﻳﻌﻄﻴﻪ ﺍﻟﺘﻤﺮﺓ ﻭﺍﻟﻜﺴﺮﺓ ﻭﺍﳉﻮﺯﺓ ،ﻭﻳﻘﻮﻝ ﻣﺎ ﻫﺬﺍ ﺑﺸﻲﺀ ،ﻭﺇﳕﺎ ﻧﺆﺟﺮ ﻋﻠﻰ ﻣﺎ ﻧﻌﻄﻲ! ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻳﺘﻬﺎﻭﻥ ﺑﺎﻟﺬﻧﺐ ﺍﻟﻴﺴﲑ ،ﻭﻳﻘﻮﻝ :ﻻ ﺷﻲﺀ ﻋﻠﻲ ﻣﻦ ﻫﺬﺍ ﺇﳕﺎ ﺍﻟﻮﻋﻴﺪ ﺑﺎﻟﻨﺎﺭ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺮﻏﻴﺒﹰﺎ ﰲ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳋﲑ ﻓﺈﻧﻪ ﻳﻮﺷﻚ ﺃﻥ ﻳﻜﺜﺮ ،ﻭﲢﺬﻳﺮﹰﺍ ﻣﻦ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﺬﻧﺐ ﻓﺈﻧﻪ ﻳﻮﺷﻚ ﺃﻥ ﻳﻜﱪ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ " :ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ ،ﻓﻤﻦ ﱂ ﳚﺪ ﻓﺒﻜﻠﻤﺔ ﻃﻴﺒﺔ " ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﻠﻢ ، ﻭﰲ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ) -ﺝ / ١ﺹ ( ٦١٩٨ ﻓﻴﻪ ﺛﻼﺙ ﻣﺴﺎﺋﻞ : ﺍﻷﻭﱃ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜ ﹶﻘﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ﻛﺎﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ :ﻣَﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ ﺧﲑﹰﺍ َﻳ َﺮﻩُ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻻ ﻳُﺜﺎﺏ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ ﻣﻦ ﺷﺮ ﻋُﻮﻗﺐ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﺓ ،ﻣﻊ ﻋﻘﺎﺏ ﺐ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﺓ ﺇﺫﺍ ﻣﺎﺕ ،ﻭﻳُﺘﺠﺎﻭﺯ ﺍﻟﺸﺮﻙ ،ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺷﺮ ﻣﻦ ﺍﳌﺆﻣﻨﲔ َﻳ َﺮﻩُ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻻ ﻳﻌﺎﹶﻗ ْ ﻒ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ .ﻭﰲ ﺑﻌﺾ ﺍﳊﺪﻳﺚ " :ﺍﻟﺬﺭّﺓ ﻻ ﺯﹺﻧﺔ ﳍﺎ " ﻋﻨﻪ ،ﻭﺇﻥ ﻋﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ ﻣﻦ ﺧﲑ ُﻳﻘﹾﺒ ﹾﻞ ﻣﻨﻪ ،ﻭﻳﻀﺎﻋ ْ ﺿﺮَﺑﻪ ﺍﷲ ﺗﻌﺎﱃ :ﺃﻧﻪ ﻻ ُﻳ ْﻐﻔِﻞ ﻣﻦ ﻋﻤﻞ ﺍﺑﻦ ﺁﺩﻡ ﺻﻐﲑ ﹰﺓ ﻭﻻ ﻛﺒﲑﺓ .ﻭﻫﻮ ﻣِﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ ﻭﻫﺬﺍ َﻣﹶﺜ ﹲﻞ َ َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ] ﺍﻟﻨﺴﺎﺀ . [ ٤٠ :ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻫﻨﺎﻙ ﰲ ﺍﻟﺬﺭّ ،ﻭﺃﻧﻪ ﻻ ﻭﺯﻥ ﻟﻪ .ﻭﺫﻛﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺃﻥ ﺍﻟﺬﺭّ :ﺃﻥ ﻳﻀﺮﺏ ﺍﻟﺮﺟﻞ ﺑﻴﺪﻩ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻓﻤﺎ ﻋﻠِﻖ ﻬﺑﺎ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻓﻬﻮ ﺍﻟﺬﱠﺭّ ،ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺇﺫﺍ ﻭﺿﻌﺖ
ﻳﺪﻙ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺭﻓﻌﺘﻬﺎ ،ﻓﻜﻞ ﻭﺍﺣﺪ ﳑﺎ ﻟﺰﻕ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﹶﺫﺭﱠﺓ .ﻭﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﹸ َﺮ ِﻇﻲّ :ﻓﻤ ْﻦ َﻳ ْﻌﻤَﻞ ﻣِﺜﻘﹾﺎ ﹶﻝ ﹶﺫﺭّﺓ ﻣ ْﻦ َﺧﻴْﺮ ﻣﻦ ﻛﺎﻓﺮ ،ﻳﺮﻯ ﺛﻮﺍﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﰲ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻭﺃﻫﻠﻪ ﻭﻭﻟﺪﻩ ،ﺣﱴ ﳜﺮﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﺧﲑ .ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ ﻣﻦ ﺷﺮّ ﻣﻦ ﻣُﻮْﻣﻦ ،ﻳﺮﻯ ﻋُﻘﻮﺑﺘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﰲ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ﻭﺃﻫﻠﻪ ،ﺣﱴ ﳜﺮﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﺷﺮّ .ﺩﻟﻴﻠﻪ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺛﺒﺎﺕ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ :ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻋﻠﻰ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺑﻮ ﺑﻜﺮ ﻳﺄﻛﻞ ،ﻓﺄﻣﺴﻚ ﻭﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻧﺎ ﻟُﻨﺮَﻯ ﻣﺎ َﻋ ِﻤﻠﹾﻨﺎ ﻣﻦ ﺧﲑ ﻭﺷﺮّ؟ ﻗﺎﻝ " :ﻣﺎ ﺭﺃﻳﺖ ﳑﺎ ﺗﻜﺮﻩ ﻓﻬﻮ ﻣﺜﺎﻗﻴﻞ ﺫﺭّ ﺍﻟﺸﺮّ ،ﻭُﻳﺪﱠﺧَﺮ ﻟﻜﻢ ﻣﺜﺎﻗﻴ ﹸﻞ ﹶﺫﺭّ ﺍﳋﲑ ،ﺣﱴ ُﺗ ْﻌ ﹶﻄﻮْﻩ ﻳﻮ َﻡ ﺍﻟﻘِﻴﺎﻣﺔ " .ﻗﺎﻝ ﺃﺑﻮ ﺇﺩﺭﻳﺲ :ﺇﻥ ﲑ { ] ﺍﻟﺸﻮﺭﻯ . [ ٣٠ : ﺖ ﺃﹶﻳْﺪِﻳﻜﹸﻢْ َﻭَﻳ ْﻌﻔﹸﻮ ﹾﺍ ﻋَﻦ ﹶﻛِﺜ ﹴ ﺴَﺒ ْ ِﻣﺼْﺪﺍﻗﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ َ } :ﻭﻣَﺂ ﹶﺃ ﺻَﺎَﺑ ﹸﻜ ْﻢ ﻣﱢﻦ ﻣﱡﺼِﻴَﺒ ٍﺔ ﻓﹶﺒﹺﻤَﺎ ﹶﻛ َ ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ :ﻧﺰﻟﺖ ﰲ ﺭﺟﻠﲔ ،ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﻧﺰﻝ } َﻭُﻳ ﹾﻄ ِﻌﻤُﻮ ﹶﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺣُﺒﱢ ِﻪ { ] ﺍﻹﻧﺴﺎﻥ [ ٨ :ﻛﺎﻥ ﺃﺣﺪﻫﻢ ﻳﺄﺗﻴﻪ ﺍﻟﺴﺎﺋﻞ ،ﻓﻴﺴﺘﻘﻞ ﺃﻥ ﻳﻌﻄِﻴﻪ ﺍﻟﺘﻤﺮﺓ ﻭﺍﻟﻜِﺴﺮﺓ ﻭﺍﳉﻮﺯﺓ .ﻭﻛﺎﻥ ﺍﻵﺧﺮ ﻳﺘﻬﺎﻭﻥ ﺑﺎﻟﺬﻧﺐ ﺍﻟﻴﺴﲑ ،ﻛﺎﻟﻜﹶﺬﺑﺔ ﻭﺍﻟﻐِﻴﺒﺔ ﻭﺍﻟﻨﻈﹾﺮﺓ ،ﻭﻳﻘﻮﻝ :ﺇﳕﺎ ﺃﻭﻋﺪ ﺍﷲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ؛ ﻓﻨﺰﻟﺖ ﺗﺮﻏﺒﻬﻢ ﰲ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳋﲑ ﺃﻥ ُﻳ ْﻌﻄﹸﻮﻩ؛ ﻓﺈﻧﻪ ﻳﻮﺷِﻚ ﺃﻥ ﲑ ﻣﻦ ﺍﻟﺬﻧﺐ ،ﻓﺈﻧﻪ ﻳﻮﺷِﻚ ﺃﻥ ﻳﻜﺜﹸﺮ؛ ﻭﻗﺎﻟﻪ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ .ﻭﺍﻹِﰒ ﺍﻟﺼﻐﲑ ﰲ ﻋﲔ ﺻﺎﺣﺒﻪ ﻳﻮﻡ ﺤﺬﱢﺭ ُﻫ ْﻢ ﺍﻟﻴﺴ َ ﻳﻜﺜﹸﺮ ،ﻭُﻳ َ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﳉﺒﺎﻝ ،ﻭﲨﻴﻊ ﳏﺎﺳﻨﻪ ﺃﻗﻞ ﰲ ﻋﻴﻨﻪ ﻣﻦ ﻛﻞ ﺷﻲﺀ . ﺤ َﺪ ﹺﺭﻱّ ﻭﺍﻟﺴﱡﹶﻠ ِﻤﻲّ ﻭﻋﻴﺴﻰ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﺑﺎﻥ ﻋﻦ ﻋﺎﺻﻢ ُ» :ﻳ َﺮ ْﻩ« ﳉْ ﺍﻟﺜﺎﻧﻴﺔ :ﻗﺮﺍﺀﺓ ﺍﻟﻌﺎﻣﺔ »َﻳ َﺮ ْﻩ« ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻤﺎ .ﻭﻗﺮﺃ ﺍ ﹶ ﺑﻀﻢ ﺍﻟﻴﺎﺀ؛ ﺃﻱ ﻳُﺮﻳﻪ ﺍﻟﻠﱠ ُﻪ ﺇﻳﺎﻩ . ﺤﻀَﺮﹰﺍ { ] ﺁﻝ ﻋﻤﺮﺍﻥ [ ٣٠ :ﺍﻵﻳﺔ . ﺖ ِﻣ ْﻦ َﺧ ْﻴ ﹴﺮ ﻣﱡ ْ ﺲ ﻣﱠﺎ َﻋ ِﻤﹶﻠ ْ ﺠﺪُ ﹸﻛ ﱡﻞ َﻧ ﹾﻔ ﹴ ﻭﺍ َﻷ ْﻭﻟﹶﻰ ﺍﻻﺧﺘﻴﺎﺭ؛ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻳ ْﻮ َﻡ َﺗ ﹺ ﻭﺳﻜﻦ ﺍﳍﺎﺀ ﰲ ﻗﻮﻟﻪ »َﻳﺮَﻩ« ﰲ ﺍﳌﻮﺿﻌﲔ ﻫﺸﺎﻡ .ﻭﻛﺬﻟﻚ ﺭﻭﺍﻩ ﺍﻟﻜﺴﺎﺋﻲ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﻭﺃﰊ َﺣﻴْﻮﺓ ﻭﺍﳌﻐﲑﺓ .ﻭﺍﺧﺘﻠﺲ ﻳﻌﻘﻮﺏ ﻭﺍﻟﺰﻫﺮﻱ ﻭﺍﳉﺤﺪﺭﹺﻱ ﻭﺷﻴﺒﺔ .ﻭﺃﺷﺒﻊ ﺍﻟﺒﺎﻗﻮﻥ .ﻭﻗﻴﻞ »ﻳَﺮَﻩ« ﺃﻱ ﻳﺮﻯ ﺟﺰﺍﺀﻩ؛ ﻷﻥ ﻣﺎ ﻋﻤﻠﻪ ﻗﺪ ﻣﻀﻰ ﻭﻋُﺪﻡ ﻓﻼ ﻳُ َﺮﻯ .ﻭﺃﻧﺸﺪﻭﺍ : ﺴﺐُ ﹺﺇﺛﹾﻤﺎ َ ...ﻭ ْﺯ ﹶﻥ ِﻣﺜﹾﻘﺎ ﹺﻝ ﺫﺭّﺓ َﺳَﻴﺮَﺍُﻩ ﺇﻥﹼ ﻣ ْﻦ َﻳﻌْﺘﺪِﻱ ﻭَﻳ ﹾﻜ ِ ﻭُﻳ ﺠَﺎﺯَﻯ ﺑﻔﻌﻠﻪ ﺍﻟﺸﺮﱠ ﺷﺮﺍ ...ﻭﺑﻔﻌﻞ ﺍﳉﻤﻴ ﹺﻞ ﺃﻳﻀﹰﺎ َﺟﺰَﺍُﻩ ﻫﻜﺬﺍ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﺭﺑﱢﻲ ...ﰲ ﺇﺫﺍ ﺯُﻟﺰﻟﺖ ﻭﺟَﻞ ﺛﹶﻨﺎﻩ ﺍﻟﺜﺎﻟﺜﺔ :ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﻫﺬﻩ ﺃﺣﻜﻢ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ؛ ﻭ ﺻَﺪّﻕ .ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻋﻤﻮﻡ ﻫﺬﻩ ﺍﻵﻳﺔ؛ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻌﻤﻮﻡ ﻭﻣﻦ ﹶﻟ ْﻢ ﻳﻘﻞ ﺑﻪ .ﻭﺭﻭﻯ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﺃﻧﻪ ﻗﺎﻝ :ﻟﻘﺪ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﺁﻳﺘﲔ ﺃﺣْﺼَﺘَﺎ ﻣﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﺰﱠﺑﻮﺭ ﻭﺍﻟﺼﱡ ﺤُﻒ } :ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ * ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺷﺮّﹰﺍ َﻳ َﺮﻩُ { .ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣَﺪْﻳﻦ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ﻗﺎﻝ :ﰲ ﺍﳊﺎﻝ ﻗﺒﻞ ﺍﳌﺂﻝ .ﻭﻛﺎﻥ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳊﻤُﺮ ﻭﺳﻜﺖ ﻋﻦ ﺍﻟﺒﻐﺎﻝ ،ﻭﺍﳉﻮﺍﺏ ﻓﻴﻬﻤﺎ ﻳﺴﻤﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻵﻳﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﻔﺎﺫﺓ؛ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﳌﺎ ﺳﺌﻞ ﻋﻦ ﺍ ﹸ ﻭﺍﺣﺪ؛ ﻷﻥ ﺍﻟﺒﻐﻞ ﻭﺍﳊﻤﺎﺭ ﻻ ﹶﻛﺮّ ﻓﻴﻬﻤﺎ ﻭﻻ ﻓﺮّ؛ ﻓﻠﻤﺎ ﺫﻛﺮ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﰲ ﺍﳋﻴﻞ ﻣﻦ ﺍﻷﺟﺮ ﺍﻟﺪﺍﺋﻢ ، ﳊﻤُﺮ ،ﻷﻬﻧﻢ ﱂ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻳﻮﻣﺌ ٍﺬ َﺑﻐْﻞ ،ﻭﻻ ﺩﺧﻞ ﺍﳊﺠﺎﺯ ﻣﻨﻬﺎ ﺇﻻ ﺑﻐﻠﺔ ﺍﻟﻨﱯّ ﻭﺍﻟﺜﻮﺍﺏ ﺍﳌﺴﺘﻤﺮ ،ﺳﺄﻝ ﺍﻟﺴﺎﺋﻞ ﻋﻦ ﺍ ﹸ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » ﺍﻟﺪﱡﹾﻟﺪُﻝ« ،ﺍﻟﱵ ﺃﻫﺪﺍﻫﺎ ﻟﻪ ﺍﳌﻘﻮﻗِﺲ ،ﻓﺄﻓﺘﺎﻩ ﰲ ﺍﳊﹶﻤِﲑ ﺑﻌﻤﻮﻡ ﺍﻵﻳﺔ ،ﻭﺇﻥ ﰲ ﺍﳊﻤﺎﺭ ﻣﺜﺎﻗﻴﻞ ﺫﺭّ ﻛﺜﲑﺓ؛ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻌﺮﰊّ .ﻭﰲ ﺍﳌﻮﻃﺄ :ﺃﻥ ِﻣﺴْﻜﻴﻨﹰﺎ ﺍﺳﺘﻄﻌﻢ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻭﺑﲔ ﻳﺪﻳﻬﺎ ِﻋﻨَﺐ؛ ﻓﻘﺎﻟﺖ ﻹﻧﺴﺎﻥ :ﺧﺬ ﺣﺒﺔ ﻓﺄﻋﻄﻪ ﺇﻳﺎﻫﺎ .ﻓﺠﻌﻞ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﻳﻌﺠﺐ؛ ﻓﻘﺎﻟﺖ :ﺃﺗﻌﺠﺐ! ﻛﻢ ﺗﺮﻯ ﰲ ﻫﺬﻩ ﺍﳊﺒَﺔ ﻣﻦ ﻣﺜﻘﺎﻝ ﺫﺭّﺓ .ﻭﺭﻭﻱ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ َﻭﻗﱠﺎﺹ :ﺃﻧﻪ ﺗﺼﺪﻕ ﺑﺘﻤﺮﺗﲔ ،ﻓﻘﺒﺾ ﺍﻟﺴﺎﺋﻞ ﻳﺪﻩ ،ﻓﻘﺎﻝ ﻟﻠﺴﺎﺋﻞ :ﻭﻳﻘﺒﻞ ﺍﷲ ﻣﻨﺎ ﻣﺜﺎﻗﻴﻞ ﺍﻟﺬﺭّ ،ﻭﰲ ﺍﻟﺘﻤﺮﺗﲔ ﻣﺜﺎﻗﻴﻞ ﺫﺭّ ﻛﺜﲑﺓ .ﻭﺭﻭﻯ ﺍﹸﳌﻄﱠﻠﺐ ﺑﻦ َﺣ ْﻨﻄﹶﺐ " :ﺃﻥ ﺃﻋﺮﺍﺑﻴﹰﺎ ﲰﻊ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳَﻘﺮﺃﹸﻫﺎ ﻓﻘﺎﻝ :ﻳﺎ
ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻣﺜﻘﺎ ﹸﻝ ﺫﺭّﺓ! ﻗﺎﻝ » :ﻧﻌﻢ« ﻓﻘﺎﻝ ﺍﻷﻋﺮﺍﰊّ :ﻭﺍ َﺳ ْﻮﹶﺃﺗَﺎﻩ! ﻣِﺮﺍﺭﹰﺍ :ﰒ ﻗﺎﻡ ﻭﻫﻮ ﻳﻘﻮﳍﺎ؛ ﻓﻘﺎﻝ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﺐ ﺍ َﻷﻋْﺮﺍﰊّ ﺍﻹﳝﺎ ﹸﻥ« " ﻭﻗﺎﻝ ﺍﳊﺴﻦ :ﹶﻗﺪِﻡ ﺻﻌﺼﻌﺔ َﻋﻢّ ﺍﻟﻔﺮﺯﺩﻕ ﻋﻠﻰ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﻟﻘﺪ َﺩ َﺧ ﹶﻞ ﻗﻠ َ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻠﻤﺎ ﲰﻊ } ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ { ﺍﻵﻳﺎﺕ؛ ﻗﺎﻝ :ﻻ ﺃﺑﺎﱄ ﺃﻻ ﺃﲰﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻏﲑﻫﺎ َ ،ﺣﺴْﱯ ،ﻓﻘﺪ ﺍﻧﺘﻬﺖ ﺍﳌﻮﻋﻈﺔ؛ ﺫﻛﺮﻩ ﺍﻟﺜﻌﻠﱯ .ﻭﻟﻔﻆ ﺍﳌﺎﻭﺭ ِﺩﻱّ :ﻭﺭُﻭﻱ ﺃﻥ ﺻﻌﺼﻌﺔ ﺑﻦ ﻧﺎﺟﻴﺔ ﺟﺪّ ﺍﻟﻔﺮﺯﺩﻕ ﺃﺗﻰ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺖ ﻣِﺜﻘﺎ ﹶﻝ ﺫﺭﱠ ٍﺓ ﺷَﺮﺍ ﺭﺃﻳﺘُﻪ .ﻭﺭَﻭﻯ ﻭﺳﻠﻢ ﻳﺴﺘﻘﺮﺋﻪ ،ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻵﻳﺔ؛ ﻓﻘﺎﻝ ﺻﻌﺼﻌﺔ :ﺣﺴﱯ ﺣﺴﱯ؛ ﺇﻥ َﻋﻤِﻠ ُ ﻼ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ َ :ﻋﻠﱢﻤﲏ ﳑﺎ ﻋﻠﻤﻚ ﺍﷲ .ﻓﺪﻓﻌﻪ ﺇﱃ ﻣَﻌﻤﺮ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ " :ﺃﻥ ﺭﺟ ﹰ ﺖ { ﺣﱴ ﺇﺫﺍ ﺑﻠﻎ } ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ * ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺷﺮّﹰﺍ َﻳ َﺮﻩُ ﺭﺟﻞ ﻳﻌﻠﻤﻪ؛ ﻓﻌﻠﻤﻪ } ﺇﹺﺫﹶﺍ ﺯُﻟﹾ ﹺﺰﹶﻟ ِ { ﻗﺎﻝ :ﺣﺴﱯ .ﻓﺄﺧﱪ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ َ » :ﺩﻋُﻮ ُﻩ ﻓﺈﻧﱠ ُﻪ ﻗﺪ ﹶﻓﻘﹸﻪ« " ﻭﳛﻜﻰ ﺃﻥ ﺃﻋﺮﺍﺑﻴﺎﹰ ﺃﺧﱠﺮ » َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ« ﻓﻘﻴﻞ :ﻗﺪﻣﺖ ﻭﺃﺧﺮﺕ .ﻓﻘﺎﻝ : ﺧﺬ ﺑﻄ َﻦ ﻫَﺮﺷَﻰ ﺃﻭ ﻗﹶﻔﺎﻫﺎ ﻓﺈﻧ ُﻪ ...ﻛِﻼ ﺟﺎﻧﹺﱯ َﻫ ْﺮﺷَﻰ ﳍﻦّ ﻃﺮﹺﻳﻖ . ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ ﺚ ﹺﺑﹶﺄﻥﱠ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ َﻣ َﻊ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋﺮﹺ ،ﹶﻛﻤَﺎ ِﻓﻲ ﹶﻗ ْﻮِﻟ ِﻪ َ ﲑ ِﻣ ْﻦ ﺍﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ﺢ ﻓِﻲ ﹶﻛِﺜ ﹴ ﺼﺮﹺﻳ ُ ) ﺍﻟﺜﱠﺎﻧﹺﻲ ( :ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﺍﻟﺘﱠ ْ ﻒ {). (١ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } :ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻓﺮﱠ ِﻣ ْﻦ ﺍﻟﺰﱠ ْﺣ ِ ﺐ َ -ﻳ ْﻌﻨﹺﻰ - ﺐ ﹶﻟﻨَﺎ ﹶﺃ ْﻭ َﺟ َ َﻭﻓِﻲ ﺍﻟﺴﱡَﻨ ﹺﻦ َﻋ ﹺﻦ ﻭَﺍِﺛﹶﻠ ﹶﺔ ْﺑ ﹺﻦ ﺍ َﻷ ْﺳﹶﻘ ﹺﻊ :ﻗﹶﺎ ﹶﻝ ﹶﺃَﺗ ْﻴﻨَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓِﻰ ﺻَﺎ ِﺣ ﹴ ﻀ ﹴﻮ ِﻣ ْﻨﻪُ ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ «).(٢ ﺍﻟﻨﱠﺎ َﺭ ﺑﹺﺎ ﹾﻟ ﹶﻘْﺘ ﹺﻞ ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ ْﻋِﺘﻘﹸﻮﺍ َﻋ ْﻨﻪُ ﻳُ ْﻌِﺘ ﹺﻖ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜﻞﱢ ُﻋ ْ ﻕ {)(٣ ﺚ ﹶﺃﺑﹺﻲ ﹶﺫﺭﱟ َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ ﺤ ْﻴ ﹺﻦ ﻓِﻲ } َﺣﺪِﻳ ِ َﻭﻓِﻲ ﺍﻟﺼﱠﺤِﻴ َ __________ ﻼ ﹺﻝ ْﺑ ﹺﻦ َﻳﺴَﺎ ﹺﺭ ْﺑ ﹺﻦ َﺯ ْﻳ ٍﺪ َﻣ ْﻮﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ ) - (١ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ) ( ١٥١٩ﻋﻦ ﹺﺑ ﹶ ﹶﺃﺑﹺﻰ ﻳُﺤَﺪﱢﺛﹸﻨﹺﻴﻪِ َﻋ ْﻦ َﺟﺪﱢﻯ ﹶﺃﻧﱠﻪُ َﺳ ِﻤ َﻊ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻳﻘﹸﻮ ﹸﻝ » َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳَْﺘﻐْ ِﻔﺮُ ﺍﻟﻠﱠ َﻪ ﺍﻟﱠﺬِﻯ ﹶﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻻﱠ ﻒ « ﻭﻫﻮ ﺻﺤﻴﺢ . ﺤﻰﱡ ﺍ ﹾﻟ ﹶﻘﻴﱡﻮ ُﻡ ﻭَﺃﹶﺗُﻮﺏُ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻓﺮﱠ ِﻣ َﻦ ﺍﻟﺰﱠ ْﺣ ِ ﻫُ َﻮ ﺍ ﹾﻟ َ ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ٨ﺹ (٤٧٥ ﻒ ﺍﻟﺼﱠﹺﺒﻲﱡ ﹺﺇﺫﹶﺍ َﺩﺏﱠ َﻋﻠﹶﻰ ﺶ ﺍ ﹾﻟ ﹶﻜِﺜﲑُ ﺍﻟﱠﺬِﻱ ُﻳﺮَﻯ ِﻟ ﹶﻜ ﹾﺜ َﺮِﺗ ِﻪ ﹶﻛﹶﺄﻧﱠﻪُ َﻳ ْﺰ َﺣﻒُ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﻨﱢﻬَﺎَﻳ ِﺔ ِﻣ ْﻦ َﺯ َﺣ َ ﺠْﻴ ُ ﻒ ﺍﹾﻟ َ ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒﻲﱡ :ﺍﻟﺰﱠ ْﺣ ُ ﺏ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ َﺣْﻴﺚﹸ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﺍ ﹾﻟِﻔﺮَﺍ ُﺭ ﹺﺑﹶﺄ ﹾﻥ ﻟﹶﺎ ﻱ ِﻣ ْﻦ َﺣ ْﺮ ﹺ ﺶ ﻓِﻲ َﻭ ْﺟ ِﻪ ﺍ ﹾﻟ َﻌ ُﺪﻭﱢ ﹶﺃ ْ ﺠْﻴ ﹺ ﻉ ﺍﹾﻟ َ ِﺍ ْﺳِﺘ ِﻪ ﹶﻗﻠِﻴﻠﹰﺎ ﹶﻗﻠِﻴﻠﹰﺎ َ .ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻤُ ﹾﻈ ﹺﻬﺮُ ﻫُ َﻮ ِﺍ ْﺟِﺘﻤَﺎ ُ ﺤﻴﱡ َﺰ . ﻑ ﻭَﺍﻟﺘﱠ َ ﺤﺮﱡ َ ﲔ َﻭﻟﹶﺎ َﻧﻮَﻯ ﺍﻟﺘﱠ َ ﲔ ِﻣ ﹾﺜﹶﻠ ْﻲ َﻋ َﺪ ِﺩ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ َﻳﺰﹺﻳ َﺪ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ُﺭ َﻋﻠﹶﻰ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ١٨ﺹ ( ٥٩ َﻭ ِﻣ ْﻦ ﹶﺃ ْﻭﺿَﺢ ﻣَﺎ َﻭﹶﻗ َﻊ ﻓِﻲ ﹶﻓﻀْﻞ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭ ﻣَﺎ ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱّ َﻭ ﹶﻏﻴْﺮﻩ ِﻣ ْﻦ َﺣﺪِﻳﺚ َﻳﺴَﺎﺭ َﻭ ﹶﻏﻴْﺮﻩ َﻣ ْﺮﻓﹸﻮ ًﻋﺎ " َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺳَﺘ ْﻐﻔِﺮ ﺕ ﹸﺫُﻧﻮﺑﻪ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻓﺮﱠ ِﻣ ْﻦ ﺍﻟﺰﱠﺣْﻒ " ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﻧَُﻌﻴْﻢ ﺤﻲّ ﺍ ﹾﻟ ﹶﻘﻴﱡﻮﻡ َﻭﹶﺃﺗُﻮﺏ ﹺﺇﹶﻟ ْﻴ ِﻪ ﻏﹸ ِﻔ َﺮ ْ ﺍﻟﻠﱠﻪ ﺍ ﹾﻟ َﻌﻈِﻴﻢ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﻫُ َﻮ ﺍﹾﻟ َ ﺾ ﺍ ﹾﻟ َﻌﻤَﻞ ﺍﻟﺼﱠﺎﻟِﺢ ،ﻭَ ﺿَﺎﺑﹺﻄﻪ ﺍﻟ ﱡﺬﻧُﻮﺏ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ ﺗُﻮﺟﹺﺐ َﻋﻠﹶﻰ ﺻﹺﺒﻬَﺎﹺﻧﻲّ :ﻫَﺬﹶﺍ َﻳ ُﺪﻝﹼ َﻋﻠﹶﻰ ﹶﺃﻥﱠ َﺑﻌْﺾ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﺗُ ْﻐﻔﹶﺮ ﹺﺑَﺒ ْﻌ ﹺ ﺍ ﹾﻟﹶﺄ ْ ﻣُ ْﺮَﺗﻜِﺒﻬَﺎ ُﺣ ﹾﻜﻤًﺎ ﻓِﻲ ﻧَﻔﹾﺲ َﻭﻟﹶﺎ ﻣَﺎﻝ َ ،ﻭ َﻭﺟْﻪ ﺍﻟﺪﱠﻟﹶﺎﻟﹶﺔ ِﻣ ْﻨﻪُ ﹶﺃﻧﱠﻪُ َﻣﺜﱠ ﹶﻞ ﺑﹺﺎﻟﹾﻔِﺮَﺍﺭﹺ ِﻣ ْﻦ ﺍﻟﺰﱠﺣْﻒ َﻭﻫُ َﻮ ِﻣ ْﻦ ﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ،ﹶﻓ َﺪﻝﱠ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﻣَﺎ ﻛﹶﺎ ﹶﻥ ِﻣﺜﹾﻠﻪ ﹶﺃ ْﻭ ﺩُﻭﻧﻪ ﻳُ ْﻐﻔﹶﺮ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ِﻣﺜﹾﻞ ﺍ ﹾﻟ ِﻔﺮَﺍﺭ ِﻣ ْﻦ ﺍﻟﺰﱠﺣْﻒ ،ﹶﻓﹺﺈﻧﱠﻪُ ﻟﹶﺎ ﻳُﻮﺟﹺﺐ َﻋﻠﹶﻰ ﻣُ ْﺮَﺗﻜِﺒﻪ ُﺣ ﹾﻜﻤًﺎ ﻓِﻲ ﻧَﻔﹾﺲ َﻭﻟﹶﺎ ﻣَﺎﻝ . ) - (٢ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ) ( ٣٩٦٦ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ) -ﺝ / ٨ﺹ (٤٨٧ ﻱ َﻋ ْﻦ ﹶﻗﺘْﻠﻪ َﻭ ِﻋﻮَﺿﻪ ) ﹶﺃ ْﻋِﺘﻘﹸﻮﺍ َﻋ ْﻨﻪُ ( :ﹶﺃ ْ
ﺢ ﺍﻟﺘﱠﺎﺀ ﻱ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌﺒْﺪ ﺍﻟﹾﻤُﻌْﺘَﻖ ﹺﺑ ﹶﻔ ْﺘ ﹺ ) ﹺﺑ ﹸﻜﻞﱢ ﻋُﻀْﻮ ِﻣ ْﻨﻪُ ( :ﹶﺃ ْ ﻱ ِﻣ ْﻦ ﺍ ﹾﻟﻘﹶﺎﺗِﻞ ) ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ ( :ﹶﺃ ْ ﺨﻄﹶﺄ ﻣُﻮﺟﹺﺐ ﻟِﻠﻨﱠﺎ ﹺﺭ ِﻟﻤَﺎ ﻓِﻴ ِﻪ ) ِﻣ ْﻦ ﺍﻟﻨﱠﺎﺭ ( :ﻣُﺘَﻌَﻠﱢﻖ ﺑﹺﻴُﻌْﺘِﻖ َﻭﹶﻟَﻌﻞﱠ ﺍ ﹾﻟ َﻤ ﹾﻘﺘُﻮﻝ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﺍ ﹾﻟﻤُﻌَﺎ َﻫﺪِﻳ َﻦ َﻭﹶﻗ ْﺪ ﹶﻗَﺘﹶﻠﻪُ َﺧ ﹶﻄﹰﺄ َﻭ ﹶﻇﻨﱡﻮﺍ ﹶﺃﻥﱠ ﺍﹾﻟ َ ﺤﺰْﻡ ﻭَﺍﻟِﺎ ْﺣِﺘﻴَﺎﻁ ﻛﹶﺬﹶﺍ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎﺓ . ِﻣ ْﻦ َﻧﻮْﻉ َﺗ ﹾﻘﺼِﲑ َﺣ ْﻴﺚﹸ ﹶﻟ ْﻢ َﻳ ﹾﺬﻫَﺐ ﹶﻃﺮﹺﻳﻖ ﺍﹾﻟ َ ) - (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ( ١٢٣٧ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)(٢٨٢ ﺕ ِﻣ ْﻦ َﺭﺑﱢﻰ ﹶﻓﹶﺄ ْﺧَﺒ َﺮﻧﹺﻰ -ﹶﺃ ْﻭ َﻋ ْﻦ ﹶﺃﺑﹺﻰ ﹶﺫﺭﱟ -ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹶﺃﺗَﺎﻧﹺﻰ ﺁ ٍ ﻕ ﻗﹶﺎ ﹶﻝ » َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ ﺖ َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ ﺠﻨﱠ ﹶﺔ « .ﹸﻗ ﹾﻠ ُ ﺸ ﹺﺮﻙُ ﺑﹺﺎﻟﻠﱠ ِﻪ َﺷ ْﻴﺌﹰﺎ َﺩ َﺧ ﹶﻞ ﺍﹾﻟ َ ﺕ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻰ ﹶﻻ ﻳُ ْ ﻗﹶﺎ ﹶﻝ ﺑَﺸﱠﺮَﻧﹺﻰ -ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ﻣَﺎ َ ﻕ «. َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ١ﺹ (٢٠١ ﺻﺤَﺎﺏ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﻟﹶﺎ ﻳُ ﹾﻘﻄﹶﻊ ﺐ ﹶﺃﻫْﻞ ﺍﻟﺴﱠﻨَﺔ ﹶﺃﻥﱠ ﹶﺃ ْ ﻕ (ﹶﻓﻬُ َﻮ ﺣُ ﺠﱠﺔ ِﻟ َﻤ ﹾﺬ َﻫ ﹺ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َ ) :ﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ َﻭﹶﺃﻣﱠﺎ ﹶﻗﻮْﻟﻪ َ ﺠﻨﱠﺔ َ .ﻭﹶﻗ ْﺪ َﺗ ﹶﻘﺪﱠ َﻡ ﻫَﺬﹶﺍ ﻛﹸﻠﹼﻪ ﻣَﺒْﺴُﻮﻃﹰﺎ َ .ﻭﺍﹶﻟﻠﱠﻪ ﺨﻠﹸﻮ ِﺩ ﻓِﻲ ﺍﹾﻟ َ ﹶﻟ ُﻬ ْﻢ ﺑﹺﺎﻟﻨﱠﺎ ﹺﺭ َ ،ﻭﹶﺃﻧﱠﻬُ ْﻢ ﹺﺇ ﹾﻥ ﺩَﺧَﻠﹸﻮﻫَﺎ ﺃﹸ ْﺧ ﹺﺮﺟُﻮﺍ ﻣِﻨْﻬَﺎ َﻭﺧُِﺘ َﻢ ﹶﻟ ُﻬ ْﻢ ﺑﹺﺎﹾﻟ ُ ﹶﺃ ْﻋﻠﹶﻢ . ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ٤ﺹ ( ٢٦١ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻭَﺍﻟﹾﻤَﻘﹸﻮﻝ ﹶﻟﻪُ ﻚ ﻫُ َﻮ ﺍﻟﻨﱠﹺﺒﻲّ َ ﻕ ( ﹶﻗ ْﺪ َﻳَﺘﺒَﺎﺩَﺭ ﹺﺇﻟﹶﻰ ﺍﻟﺬﱢﻫْﻦ ﹶﺃﻥﱠ ﻗﹶﺎﺋِﻞ ﹶﺫِﻟ َ ﹶﻗ ْﻮﻟﻪ ) :ﹶﻓ ﹸﻘﻠﹾﺖ َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ ﹶﺃ ْﻭ َﺳ َﺮ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻛﻤَﺎ َﺑﻴﱠَﻨﻪُ ﻚ َ ،ﺑ ﹾﻞ ﺍ ﹾﻟﻘﹶﺎﺋِﻞ ﻫُ َﻮ ﺃﹶﺑُﻮ ﹶﺫﺭّ ﻭَﺍ ﹾﻟ َﻤﻘﹸﻮﻝ ﹶﻟﻪُ ﻫُ َﻮ ﺍﻟﻨﱠﹺﺒﻲّ َ ﺲ ﹶﻛ ﹶﺬِﻟ َ ﺍ ﹾﻟ َﻤﻠﹶﻚ ﺍﻟﱠﺬِﻱ َﺑﺸﱠ َﺮﻩُ ﹺﺑ ِﻪ َ ،ﻭﹶﻟْﻴ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎﹶﻟﻪُ ﺍﻟﹾﻤُﺆَﻟﱢﻒ ﻓِﻲ ﺍﻟﻠﱢﺒَﺎﺱ َ .ﻭﻟِﻠﺘﱢ ْﺮِﻣ ِﺬﻱﱢ " ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﹶﺫﺭّ ﻳَﺎ َﺭﺳُﻮﻝ ﺍﻟﻠﱠﻪ " ﻭَﻳُﻤْﻜِﻦ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍﻟﻨﱠﹺﺒﻲّ َ ﻣُﺴْﺘَﻮْ ﺿِ ﺤًﺎ ﻭَﺃﹶﺑُﻮ ﹶﺫﺭّ ﹶﻗﺎﹶﻟﻪُ ﻣُﺴْﺘَﺒْﻌِﺪًﺍ َ ،ﻭﹶﻗ ْﺪ َﺟ َﻤ َﻊ ﺑَﻴْﻨﻬﻤَﺎ ﻓِﻲ ﺍﻟﺮﱢﻗﹶﺎﻕ ِﻣ ْﻦ ﹶﻃﺮﹺﻳﻖ َﺯﻳْﺪ ﺑْﻦ َﻭﻫْﺐ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﹶﺫﺭّ .ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱠﻳْﻦ ﺑْﻦ ﺠ َﻬﻠﹶﺔ ﹺﺇﻟﹶﻰ ﺍﹾﻟﹺﺈ ﹾﻗﺪَﺍﻡ َﻋﻠﹶﻰ ﺍ ﹾﻟﻤُﻮﹺﺑﻘﹶﺎﺕ ، ﺾ ﺍ ﹾﻟ َ ﺍﻟﹾﻤُﻨﹺﲑ َ :ﺣﺪِﻳﺚ ﹶﺃﺑﹺﻲ ﹶﺫﺭّ ِﻣ ْﻦ ﹶﺃﺣَﺎﺩِﻳﺚ ﺍﻟﺮﱠﺟَﺎﺀ ﺍﻟﱠﺘِﻲ ﹶﺃ ﹾﻓﻀَﻰ ﺍﻟِﺎﺗﱢﻜﹶﺎﻝ ﻋَﻠﹶﻴْﻬَﺎ ﹺﺑَﺒ ْﻌ ﹺ ﺠﺮﱠ ِﺩ ﺍ ﹾﻟ َﻤﻮْﺕ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ َ ،ﻭﹶﻟ ِﻜ ْﻦ ﺴﻘﹸﻂ ﹺﺑﻤُ َ ﲔ ﻟﹶﺎ َﺗ ْ ﺕ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ُﺣﻘﹸﻮﻕ ﺍﻟﹾﺂ َﺩ ِﻣﻴﱢ َ ﺲ ﻫُ َﻮ َﻋﻠﹶﻰ ﻇﹶﺎﻫِﺮﻩ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ ﹶﻘﻮَﺍﻋِﺪ ِﺍ ْﺳَﺘ ﹶﻘﺮﱠ ْ َﻭﹶﻟ ْﻴ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋﻠﹶﻰ ﺠﻨﱠﺔ َ ،ﻭ ِﻣ ْﻦ ﹶﺛﻢﱠ َﺭﺩﱠ َ ﻟﹶﺎ َﻳ ﹾﻠﺰَﻡ ِﻣ ْﻦ َﻋﺪَﻡ ُﺳﻘﹸﻮﻃﻬَﺎ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳَﺘ ﹶﻜﻔﱠﻞ ﺍﻟﻠﱠﻪ ﺑﹺﻬَﺎ َﻋﻤﱠ ْﻦ ﻳُ ﹺﺮ ﻳﺪ ﹶﺃ ﹾﻥ ُﻳ ْﺪﺧِﻠ ُﻪ ﺍﹾﻟ َ ﻱ ﺻَﺎ َﺭ ﺇﹺﻟﹶﻴْﻬَﺎ ﹺﺇﻣﱠﺎ ِﺍْﺑِﺘﺪَﺍﺀ ِﻣ ْﻦ ﹶﺃﻭﱠﻝ ﺍﹾﻟ ﺤَﺎﻝ َﻭﹺﺇﻣﱠﺎ َﺑﻌْﺪ ﺠﻨﱠﺔ " ﹶﺃ ْ ﺤَﺘﻤِﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " َﺩ َﺧ ﹶﻞ ﺍﹾﻟ َ ﹶﺃﺑﹺﻲ ﹶﺫﺭّ ِﺍ ْﺳِﺘ ْﺒﻌَﺎﺩﻩ َ .ﻭَﻳ ْ ﺤﺪِﻳﺚ " َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ َﻧ ﹶﻔ َﻌﺘْﻪُ َﻳ ْﻮﻣًﺎ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳﻘﹶﻊ ﻣَﺎ َﻳﻘﹶﻊ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌﺬﹶﺍﺏ ،ﻧَﺴْﺄﹶﻝ ﺍﻟﻠﱠﻪ ﺍ ﹾﻟ َﻌﻔﹾﻮ ﻭَﺍﻟﹾﻌَﺎﻓِﻴَﺔ َ .ﻭﻓِﻲ ﻫَﺬﹶﺍ ﺍﹾﻟ َ ﺻﺤَﺎﺏ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﻟﹶﺎ ﺤﺪِﻳﺚ ﹶﺃﻥﱠ ﹶﺃ ْ ﻚ ﻣَﺎ ﹶﺃ ﺻَﺎَﺑﻪُ " َﻭ َﺳَﻴ ﹾﺄﺗِﻲ َﺑﻴَﺎﻥ ﺣَﺎﻟﻪ ﻓِﻲ ِﻛﺘَﺎﺏ ﺍﻟﺮﱢﻗﹶﺎﻕ َ .ﻭﻓِﻲ ﺍﹾﻟ َ ﺍﻟﺪﱠﻫْﺮ ،ﹶﺃ ﺻَﺎَﺑﻪُ ﹶﻗﺒْﻞ ﹶﺫِﻟ َ ﺤ ﹾﻜﻤَﺔ ﻓِﻲ ﺠﻨﱠﺔ .ﻭَﺍﹾﻟ ِ ﺴﻠﹸﺐ ِﺍﺳْﻢ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ َ ،ﻭﹶﺃﻥﱠ ﹶﻏﻴْﺮ ﺍﻟﹾﻤُﻮَﺣﱢﺪِﻳﻦَ ﻟﹶﺎ َﻳ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َ ﺨﻠﱠﺪُﻭ ﹶﻥ ﻓِﻲ ﺍﻟﻨﱠﺎﺭ َ ،ﻭﹶﺃﻥﱠ ﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﻟﹶﺎ َﺗ ْ ُﻳ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻀ َﺮ ﹶﻗﻮْﻟﻪ َ ﺤَ ﺍﻟِﺎ ﹾﻗِﺘﺼَﺎﺭ َﻋﻠﹶﻰ ﺍﻟﺰﱢﻧَﺎ ﻭَﺍﻟﺴﱠ ﹺﺮﻗﹶﺔ ﺍ ﹾﻟﹺﺈﺷَﺎﺭَﺓ ﹺﺇﻟﹶﻰ ﺟﹺﻨْﺲ َﺣﻖّ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ َﻭ َﺣﻖّ ﺍ ﹾﻟ ِﻌﺒَﺎﺩ َ ،ﻭ ﹶﻛﹶﺄﻥﱠ ﹶﺃﺑَﺎ ﹶﺫﺭّ ِﺍ ْﺳَﺘ ْ ﺠﻤْﻊ َﺑﻴْﻨﻬ َﻤﺎ َﻋﻠﹶﻰ ﺨﺒَﺮ ،ﹶﻟ ِﻜﻦﱠ ﺍﹾﻟ َ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ " ﻟﹶﺎ َﻳ ْﺰﻧﹺﻲ ﺍﻟﺰﱠﺍﻧﹺﻲ ﺣِﲔ َﻳ ْﺰﻧﹺﻲ َﻭﻫُ َﻮ ﻣُﺆْﻣِﻦ " ِﻟﹶﺄﻥﱠ ﻇﹶﺎﻫِﺮﻩ ﻣُﻌَﺎﺭﹺﺽ ِﻟﻈﹶﺎ ِﻫ ﹺﺮ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َ ﺨﻠِﻴﺪ ﻓِﻲ ﺍﻟﻨﱠﺎﺭ .ﹶﻗﻮْﻟﻪ َ ) :ﻋﻠﹶﻰ ﺤ ْﻤ ﹺﻞ َﺣﺪِﻳﺚ ﺍ ﹾﻟﺒَﺎﺏ َﻋﻠﹶﻰ َﻋﺪَﻡ ﺍﻟﺘﱠ ْ ﺤ ْﻤ ﹺﻞ ﻫَﺬﹶﺍ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈﳝَﺎﻥ ﺍ ﹾﻟﻜﹶﺎﻣِﻞ َﻭﹺﺑ َ ﹶﻗﻮَﺍﻋِﺪ ﹶﺃﻫْﻞ ﺍﻟﺴﱡﻨﱠﺔ ﹺﺑ َ ﺢ ﺍﻟﹾﻐَﻴْﻦ َﻭ ﹶﻛﺴْﺮﻫَﺎ ﺼﺪَﺭ َﺭ ﹶﻏ َﻢ ﹺﺑ ﹶﻔْﺘ ﹺ ﺠﻤَﺔ َﻭﻳُﻘﹶﺎﻝ ﺑﹺﻀَﻤﱢﻬَﺎ َﻭ ﹶﻛﺴْﺮﻫَﺎ َ ،ﻭﻫُ َﻮ َﻣ ْ ﺢ ﺍﻟﺮﱠﺍﺀ َﻭﺳُﻜﹸﻮﻥ ﺍ ﹾﻟ ُﻤ ْﻌ َ َﺭﻏﹾﻢ ﹶﺃﻧْﻒ ﹶﺃﺑﹺﻲ ﹶﺫﺭّ ( ﹺﺑﹶﻔ ْﺘ ﹺ ﺏ. َﻣ ﹾﺄﺧُﻮﺫ ِﻣ ْﻦ ﺍﻟﺮﱠﻏﹾﻢ َﻭﻫُ َﻮ ﺍﻟﺘﱡﺮَﺍﺏ َ ،ﻭ ﹶﻛﹶﺄﻧﱠﻪُ َﺩﻋَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺑﹶﺄ ﹾﻥ ﻳُﻠﹾﺼَﻖ ﹶﺃﻧْﻔﻪ ﺑﹺﺎﻟﺘﱡﺮَﺍ ﹺ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﻟﻠﻄﺤﺎﻭﻱ ) -ﺝ / ٨ﺹ (٤٨٩ ﺑﺎﺏ ﺑﻴﺎﻥ ﻣﺸﻜﻞ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺟﻮﺍﺑﻪ ﳌﻦ ﻗﺎﻝ ﻟﻪ ﺑﻌﺪ ﻗﻮﻟﻪ » :ﻣﻦ ﻣﺎﺕ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴﺌﺎ ﺩﺧﻞ ﺍﳉﻨﺔ « :ﻭﺇﻥ ﺯﱏ ،ﻭﺇﻥ ﺳﺮﻕ ؟ ﻭﺑﻘﻮﻟﻪ ﻟﻪ » :ﻭﺇﻥ ﺯﱏ ،ﻭﺇﻥ ﺳﺮﻕ « - ٣٣٦٦ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ،ﻭﻓﻬﺪ ،ﻗﺎﻻ :ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ﺑﻦ ﻏﻴﺎﺙ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﰊ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ
ﺍﻷﻋﻤﺶ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺯﻳﺪ ﺑﻦ ﻭﻫﺐ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻭﺍﷲ ﺃﺑﻮ ﺫﺭ ﺑﺎﻟﺮﺑﺬﺓ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﺃﺗﺎﱐ ﺟﱪﻳﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﺧﱪﱐ ﺃﻧﻪ ﻣﻦ ﻣﺎﺕ ﻣﻦ ﺃﻣﱵ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﺷﻴﺌﺎ ﺩﺧﻞ ﺍﳉﻨﺔ « ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ » :ﻭﺇﻥ ﺯﱏ ،ﻭﺇﻥ ﺳﺮﻕ « - ٣٣٦٧ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ،ﻭﻓﻬﺪ ،ﻗﺎﻻ :ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﰊ ،ﻋﻦ ﺍﻷﻋﻤﺶ ،ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﺑﻮ ﺻﺎﱀ ،ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﳓﻮﻩ ،ﻗﺎﻝ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ » :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ، ﻭﺇﻥ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ « ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ﻭﻓﻬﺪ ،ﻗﺎﻻ :ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺣﻔﺺ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﰊ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺍﻷﻋﻤﺶ ،ﻗﺎﻝ :ﻗﻠﺖ ﻟﺰﻳﺪ ﺑﻦ ﻭﻫﺐ ،ﻳﻌﲏ ﳌﺎ ﺣﺪﺛﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰲ ﺃﻭﻝ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻧﻪ ﺑﻠﻐﲏ ﺃﻧﻪ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ،ﻓﻘﺎﻝ :ﺃﺷﻬﺪ ﳊﺪﺛﻨﻴﻪ ﺃﺑﻮ ﺫﺭ ﺑﺎﻟﺮﺑﺬﺓ ﻭﺣﺪﺛﻨﺎ ﺑﻜﺎﺭ ﺑﻦ ﻗﺘﻴﺒﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺩﺍﻭﺩ ﺡ ﻭﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺧﺰﳝﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻣﺴﻠﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺯﺩﻱ ،ﻗﺎﻻ :ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ،ﻋﻦ ﲪﺎﺩ ،ﻋﻦ ﺯﻳﺪ ﺑﻦ ﻭﻫﺐ ،ﻋﻦ ﺃﰊ ﺫﺭ ،ﻗﺎﻝ ﲪﺎﺩ :ﻣﺎ ﺑﻴﲏ ﻭﺑﲔ ﺃﰊ ﺫﺭ ﻏﲑﻩ ،ﻗﺎﻝ » :ﺍﻧﻄﻠﻖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳓﻮ ﺍﻟﻐﺮﻗﺪ ، ﻭﺍﻧﻄﻠﻘﺖ ﻣﻌﻪ ،ﰒ ﺫﻛﺮ ﻣﺜﻞ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺳﻮﺍﺀ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ ،ﻋﻦ ﺣﺎﰎ ﺑﻦ ﺃﰊ ﺻﻐﲑﺓ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺣﺒﻴﺐ ﺑﻦ ﺃﰊ ﺛﺎﺑﺖ ،ﺃﻥ ﺃﺑﺎ ﺳﻠﻴﻤﺎﻥ ﺍﳉﻬﲏ ﺣﺪﺛﻪ ،ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﺑﻮ ﺫﺭ ،ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﰒ ﺫﻛﺮ ﻣﺜﻠﻪ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﻜﺮ ﺍﻟﺴﻬﻤﻲ ،ﻭﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻌﺒﺴﻲ ،ﻗﺎﻻ :ﺣﺪﺛﻨﺎ ﻣﻬﺪﻱ ﺑﻦ ﻣﻴﻤﻮﻥ ،ﻋﻦ ﻭﺍﺻﻞ ﺍﻷﺣﺪﺏ ،ﻋﻦ ﺍﳌﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ ،ﻋﻦ ﺃﰊ ﺫﺭ ،ﰒ ﺫﻛﺮ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﻠﻪ ،ﻏﲑ ﺃﻧﻪ ﻗﺎﻝ « :ﺃﺗﺎﱐ ﺁﺕ ﻣﻦ ﺭﰊ ﻋﺰ ﻭﺟﻞ » ﻭﱂ ﻳﺬﻛﺮ ﺟﱪﻳﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ٣٣٦٨ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﻣﻮﺳﻰ ﺍﻷﺷﻴﺐ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﻳﻌﲏ ﺍﻟﻨﺤﻮﻱ ،ﻋﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺍﳌﻌﺘﻤﺮ ،ﻋﻦ ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ،ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻧﻌﻴﻢ ﻭﻛﺎﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﻣﻦ ﻟﻘﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ،ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ « - ٣٣٦٩ﻭﺣﺪﺛﻨﺎ ﺃ ﺑﻮ ﺃﻣﻴﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻤﺮ ﺍﳊﻮﺿﻲ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻣﺮﺟﻰ ﺑﻦ ﺭﺟﺎﺀ ،ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺰﺑﲑ ، ﻋﻦ ﺭﺟﺎﺀ ﺑﻦ ﺣﻴﻮﺓ ،ﻋﻦ ﺃﻡ ﺍﻟﺪﺭﺩﺍﺀ ،ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ،ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻗﺎﻝ » :ﻗﺎﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ « :ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﺩﺧﻞ ﺍﳉﻨﺔ » ﻗﺎﻝ :ﻗﻠﺖ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ « :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ » - ٣٣٧٠ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺮﻗﻲ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳌﻠﻴﺢ ،ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻳﺰﻳﺪ ،ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺻﻢ ،ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ » :ﻭﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑﻪ ﺟﻨﺘﺎﻥ ) ﺳﻮﺭﺓ :ﺍﻟﺮﲪﻦ ﺁﻳﺔ ﺭﻗﻢ ، (٤٦ : ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ « :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ،ﻭﺇﻥ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﻫﺮﻳﺮﺓ » - ٣٣٧١ﻭﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺩﺍﻭﺩ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻣﺴﺪﺩ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﳛﲕ ﺍﻟﻘﻄﺎﻥ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻧﻌﻴﻢ ﺑﻦ ﺣﻜﻴﻢ ، ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﺑﻮ ﻣﺮﱘ ،ﻗﺎﻝ :ﲰﻌﺖ ﺃﺑﺎ ﺍﻟﺪﺭﺩﺍﺀ ﳛﺪﺙ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻗﺎﻝ » :ﻣﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﺃﻭ ﻣﺎﺕ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﺷﻴﺌﺎ ،ﺩﺧﻞ ﺍﳉﻨﺔ ،ﺃﻭ ﱂ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ « ﻗﺎﻝ :ﻗﻠﺖ :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ؟ ﻗﺎﻝ » :ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ،ﻭﺇﻥ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ « - ٣٣٧٢ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺃﻣﻴﺔ ،ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﲪﺎﺩ ،ﻗﺎﻝ :ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﻤﺮﺍﻥ ،ﻋﻦ ﺃﰊ ﺑﻜﺮ
ﺑﻦ ﺃﰊ ﻣﻮﺳﻰ ،ﻋﻦ ﺃﺑﻴﻪ ﺃﰊ ﻣﻮﺳﻰ ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻧﻔﺮ ﻣﻦ ﻗﻮﻣﻪ ،ﻓﻘﺎﻝ » :ﺃﺑﺸﺮﻭﺍ ﻭﺑﺸﺮﻭﺍ ﻣﻦ ﻭﺭﺍﺀﻛﻢ ،ﺃﻧﻪ ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺻﺎﺩﻗﺎ ﻬﺑﺎ ﺩﺧﻞ ﺍﳉﻨﺔ « ﻓﺨﺮﺟﻮﺍ ﻳﺒﺸﺮﻭﻥ ﺍﻟﻨﺎﺱ ،ﻓﻠﻘﻴﻬﻢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﺒﺸﺮﻭﻩ ،ﻓﺮﺩﻫﻢ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﻣﻦ ﺭﺩﻛﻢ ؟ « ﻓﻘﺎﻟﻮﺍ :ﺭﺩﻧﺎ ﻋﻤﺮ ،ﻓﻘﺎﻝ » : ﱂ ﺭﺩﺩﻬﺗﻢ ﻳﺎ ﻋﻤﺮ ؟ « ﻗﺎﻝ :ﺇﺫﺍ ﻳﺘﻜﻞ ) ﺍﻻﺗﻜﺎﻝ :ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺭﲪﺔ ﺍﷲ ﻭﺍﻟﺘﻜﺎﺳﻞ ﰲ ﺍﻟﻌﻤﻞ( ﺍﻟﻨﺎﺱ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ » ﻭﻓﻴﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺎ ﻳﻐﲏ ﻋﻦ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻏﲑ ﺃﻧﺎ ﻧﺄﰐ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﲟﻌﲎ ﻓﻴﻪ ﺗﻮﻛﻴﺪ ﻣﺎ ﺟﺌﻨﺎ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻫﻮ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻗﺎﻝ « :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ » ﻗﺪ ﻗﺎﳍﺎ ﻋﺎﺭﻓﺎ ﲟﺎ ﳚﺐ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ،ﻓﻘﺪ ﻗﺎﳍﺎ ﻭﻫﻮ ﻋﺎﺭﻑ ﲟﻘﺎﻡ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﲟﺎ ﻳﺮﺟﻮﻩ ﺃﻫﻠﻬﺎ ﻋﻨﺪ ﺧﻮﻓﻬﻢ ﺧﻼﻓﻪ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﺃﻣﺮﻩ ،ﻭﰲ ﺫﻟﻚ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺣﺎﻝ ﺍﻟﺰﱏ ﻭﺣﺎﻝ ﺍﻟﺴﺮﻗﺔ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻧﺎ ﻣﻨﻪ ﻗﺪ ﺯﺍﻝ ﻋﻨﻬﻤﺎ ﺇﱃ ﺿﺪﳘﺎ ﻋﻠﻰ ﻣﺎ ﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ،ﻭﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀﺎ ﻣﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻧﻪ ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺻﺎﺩﻗﺎ ﻬﺑﺎ ﻭﻛﺎﻥ ﻣﻌﲎ ﻗﻮﻟﻪ « :ﺻﺎﺩﻗﺎ ﻬﺑﺎ » ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻱ :ﻣﻮﻓﻴﺎ ﳍﺎ ﺣﻘﻬﺎ ،ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﺎ ﺣﺪﻳﺚ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺻﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ :ﻭﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑﻪ ﺟﻨﺘﺎﻥ )ﺳﻮﺭﺓ :ﺍﻟﺮﲪﻦ ﺁﻳﺔ ﺭﻗﻢ ، (٤٦ :ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﺃﻭﱃ ﺑﻪ ،ﻓﺬﻫﺐ ﻋﻨﺎ ﺫﻛﺮﻩ ﻫﻨﺎﻙ ،ﻓﺬﻛﺮﻧﺎﻩ ﻫﺎﻫﻨﺎ ؛ ﻷﻥ ﺍﻟﺒﺎﺑﲔ ﲨﻴﻌﺎ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ ﻭﻗﺪ ﺳﺄﻝ ﺳﺎﺋﻞ ﻋﻦ ﻣﻌﲎ ﻗﻮﻝ ﺍﷲ :ﻓﺄﻭﻟﺌﻚ ﻳﺒﺪﻝ ﺍﷲ ﺳﻴﺌﺎﻬﺗﻢ ﺣﺴﻨﺎﺕ ) ﺳﻮﺭﺓ :ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ﺭﻗﻢ ، (٧٠ :ﻣﺎ ﻗﻴﻞ ﰲ ﺫﻟﻚ ؟ ﻓﻜﺎﻥ ﺟﻮﺍﺑﻨﺎ ﻟﻪ ﰲ ﺫﻟﻚ ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﻧﺴﺄﻟﻪ ﺍﻟﺘﻮﻓﻴﻖ ﺃﻥ ﺍﻟﺬﻱ ﻭﺟﺪﻧﺎﻩ ﻋﻦ ﺍﳌﺘﻘﺪﻣﲔ ﻓﻴﻪ : - ٣٣٧٣ﻣﺎ ﻗﺪ ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﺮﺯﻭﻕ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺎﺻﻢ ،ﻋﻦ ﺳﻔﻴﺎﻥ ،ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻬﺎﺟﺮ ،ﻋﻦ ﳎﺎﻫﺪ :ﻓﺄﻭﻟﺌﻚ ﻳﺒﺪﻝ ﺍﷲ ﺳﻴﺌﺎﻬﺗﻢ ﺣﺴﻨﺎﺕ ) ﺳﻮﺭﺓ :ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ ﺭﻗﻢ ، (٧٠ :ﻗﺎﻝ » :ﺍﻹﳝﺎﻥ ﻣﻜﺎﻥ ﺍﻟﻜﻔﺮ « ﻭﺍﻟﺬﻱ ﻭﺟﺪﻧﺎﻩ ﳑﺎ ﻳﻘﻮﻟﻪ ﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﻪ ﺃﻥ ﺫﻟﻚ ﻋﻠﻰ ﺍﳊﺬﻑ ،ﻭﺃﻧﻪ ﲟﻌﲎ :ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺒﺪﻝ ﺍﷲ ﻣﻜﺎﻥ ﺳﻴﺌﺎﻬﺗﻢ ﺣﺴﻨﺎﺕ ،ﻓﺤﺬﻑ ،ﻛﻤﺜﻞ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ :ﻭﺍﺳﺄﻝ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻛﻨﺎ ﻓﻴﻬﺎ ) ﺳﻮﺭﺓ :ﻳﻮﺳﻒ ﺁﻳﺔ ﺭﻗﻢ ، (٨٢ :ﲟﻌﲎ : ﻭﺍﺳﺄﻝ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻛﻨﺎ ﻓﻴﻬﺎ ،ﻓﺤﺬﻑ ﺫﻛﺮ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ،ﻭﻫﻢ ﺍﳌﺮﺍﺩﻭﻥ ،ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻭﺑﻪ ﺍﻟﺘﻮﻓﻴﻖ ﻭﰲ ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ) -ﺝ / ١ﺹ (٤٩ ﻗﺎﻟﻮﺍ :ﺣﺪﻳﺜﺎﻥ ﻣﺘﻨﺎﻗﻀﺎﻥ ،ﻗﺎﻟﻮﺍ :ﺭﻭﻳﺘﻢ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ﻭﻻ ﻳﺴﺮﻕ ﺍﻟﺴﺎﺭﻕ ﺣﲔ ﻳﺴﺮﻕ ﻭﻫﻮ ﻣﺆﻣﻦ ﰒ ﺭﻭﻳﺘﻢ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﻗﺎﻝ ﻻ ﻏﻠﻪ ﺇﻻ ﺍﷲ ﻓﻬﻮ ﰲ ﺍﳉﻨﺔ ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ. ﻭﰲ ﻫﺬﺍ ﺗﻨﺎﻗﺾ ﻭﺍﺧﺘﻼﻑ. ﻗﺎﻝ ﺃﺑﻮ ﳏﻤﺪ :ﻭﳓﻦ ﻧﻘﻮﻝ :ﺇﻧﻪ ﻟﻴﺲ ﻫﻬﻨﺎ ﺑﻨﻌﻤﺔ ﺍﷲ ﺗﻨﺎﻗﺾ ﻭﻻ ﺍﺧﺘﻼﻑ ﻷﻥ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺘﺼﺪﻳﻖ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﻭﻣﺎ ﺃﻧﺖ ﲟﺆﻣﻦ ﻟﻨﺎ ﻭﻟﻮ ﻛﻨﺎ ﺻﺎﺩﻗﲔ " ﺃﻱ ﲟﺼﺪﻕ ﻟﻨﺎ ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﻨﺎﺱ ﻣﺎ ﺃﻭﻣﻦ ﺑﺸﻲﺀ ﳑﺎ ﺗﻘﻮﻝ ﺃﻱ ﻣﺎ ﺃﺻﺪﻕ ﺑﻪ .ﻭﺍﳌﻮﺻﻮﻑ ﺑﺎﻹﳝﺎﻥ ﺛﻼﺛﺔ ﻧﻔﺮ ﺭﺟﻞ ﺻﺪﻕ ﺑﻠﺴﺎﻧﻪ ﺩﻭﻥ ﻗﻠﺒﻪ ﻛﺎﳌﻨﺎﻓﻘﲔ ﻓﻴﻘﻮﻝ ﻗﺪ ﺁﻣﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳌﻨﺎﻓﻘﲔ " :ﺫﻟﻚ ﺑﺄﻬﻧﻢ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ " ﻭﻗﺎﻝ " :ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ ﻭﺍﻟﺼﺎﺑﺌﲔ ﻭﺍﻟﻨﺼﺎﺭﻯ " ﰒ ﻗﺎﻝ " :ﻣﻦ ﺁﻣﻦ ﻣﻨﻬﻢ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ " ﻷﻬﻧﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻟﻮ ﻛﺎﻥ ﺃﺭﺍﺩ ﺑﺎﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﻬﻨﺎ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﻘﻞ" : ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ " ﻷﻬﻧﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻭﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻻ ﻧﻘﻮﻝ ﻟﻪ ﻣﺆﻣﻦ ﻛﻤﺎ ﺃﻧﺎ ﻻ ﻧﻘﻮﻝ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻣﺆﻣﻨﻮﻥ ﻭﺇﻥ ﻗﻠﻨﺎ ﻗﺪ ﺁﻣﻨﻮﺍ ﻷﻥ ﺇﳝﺎﻬﻧﻢ ﱂ ﻳﻜﻦ ﻋﻦ ﻋﻘﺪ ﻭﻻ ﻧﻴﺔ ﻭﻛﺬﻟﻚ ﻧﻘﻮﻝ ﻟﻌﺎﺻﻲ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺳﻠﻢ ﻋﺼﻰ ﻭﻏﻮﻯ ﻭﻻ ﻧﻘﻮﻝ ﻋﺎﺹ ﻭﻻ ﻏﺎﻭ ﻷﻥ ﺫﻧﺒﻪ ﱂ ﻳﻜﻦ ﻋﻦ ﺇﺭﻫﺎﺹ ﻭﻻ ﻋﻘﺪ ﻛﺬﻧﻮﺏ ﺃﻋﺪﺍﺀ ﺍﷲ ﻋﺰ ﻭﺟﻞ. ﻭﺭﺟﻞ ﺻﺪﻕ ﺑﻠﺴﺎﻧﻪ ﻭﻗﻠﺒﻪ ﻣﻊ ﺗﺪﻧﺲ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺗﻘﺼﲑ ﰲ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻦ ﻏﲑ ﺇﺻﺮﺍﺭ ﻓﻨﻘﻮﻝ :ﻗﺪ ﺁﻣﻦ ﻭﻫﻮ ﻣﺆﻣﻦ ﻣﺎ
ﺗﻨﺎﻫﻰ ﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻓﺈﺫﺍ ﻻ ﺑﺴﻬﺎ ﱂ ﻳﻜﻦ ﰲ ﺣﺎﻝ ﺍﳌﻼﺑﺴﺔ ﻣﺆﻣﻨﹰﺎ ﻳﺮﻳﺪ ﻣﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ .ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ ﻳﺮﻳﺪ ﰲ ﻭﻗﺘﻪ ﺫﻟﻚ ﻷﻧﻪ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻏﲑ ﻣﺼﺮ ﻓﻬﻮ ﻣﺆﻣﻦ ﻭﻬﺑﺪ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻏﲑ ﻣﺼﺮ ﻓﻬﻮ ﻣﺆﻣﻦ ﺗﺎﺋﺐ ﻭﳑﺎ ﻳﺰﻳﺪ ﰲ ﻭﺿﻮﺡ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﺇﺫﺍ ﺯﱏ ﺳﻠﺐ ﺍﻹﳝﺎﻥ ﻓﺈﻥ ﺗﺎﺏ ﺃﻟﺒﺴﻪ. ﻭﺭﺟﻞ ﺻﺪﻕ ﺑﻠﺴﺎﻧﻪ ﻭﻗﻠﺒﻪ ﻭﺃﺩﻯ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﺟﺘﻨﺐ ﺍﻟﻜﺒﺎﺋﺮ ﻓﺬﻟﻚ ﺍﳌﺆﻣﻦ ﺣﻔﹰﺎ ﺍﳌﺴﺘﻜﻤﻞ ﺷﺮﺍﺋﻂ ﺍﻹﳝﺎﻥ ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﱂ ﻳﺆﻣﻦ ﻣﻦ ﱂ ﻳﺄﻣﻦ ﺟﺎﺭﻩ ﺑﻮﺍﺋﻘﻪ ﻳﺮﻳﺪ ﻟﻴﺲ ﲟﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ ﻭﻗﺎﻝ :ﱂ ﻳﺆﻣﻦ ﻣﻦ ﱂ ﻳﺄﻣﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ﺃﻱ ﻟﻴﺲ ﲟﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ ﻭﻗﺎﻝ :ﱂ ﻳﺆﻣﻦ ﻥ ﺑﺎﺕ ﺷﺒﻌﺎﻥ ﻭﺑﺎﺕ ﺟﺎﺭﻩ ﻃﺎﻭﻳﹰﺎ ﺃﻱ ﱂ ﻳﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ .ﻭﻫﺬﺍ ﺷﺒﻴﻪ ﺑﻘﻮﻟﻪ :ﻻ ﻭﺿﻮﺀ ﳌﻦ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻳﺮﻳﺪ ﻻ ﻛﻤﺎﻝ ﻭﺿﻮﺀ ﻭﻻ ﻓﻀﻴﻠﺔ ﻭﺿﻮﺀ .ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻻ ﺇﳝﺎﻥ ﳌﻦ ﱂ ﳛﺞ .ﻳﺮﻳﺪ ﻻ ﻛﻤﺎﻝ ﺇﳝﺎﻥ ﻭﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﻓﻼﻥ ﻻ ﻋﻘﻞ ﻟﻪ. ﻳﺮﻳﺪﻭﻥ ﻟﻴﺲ ﻫﻮ ﻣﺴﺘﻜﻤﻞ ﺍﻟﻌﻘﻞ ﻭﻻ ﺩﻳﻦ ﻟﻪ ﺃﻱ ﻟﻴﺲ ﲟﺴﺘﻜﻤﻞ ﺍﻟﺪﻳﻦ. ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﻬﻮ ﰲ ﺍﳉﻨﺔ ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ﻓﺈﻧﻪ ﻻ ﳜﻠﻮ ﻣﻦ ﻭﺟﻬﲔ ﺃﺣﺪﳘﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻗﺒﺔ ﻳﺮﻳﺪ ﺃﻥ ﻋﺎﻗﺒﺔ ﺃﻣﺮﻩ ﺇﱃ ﺍﳉﻨﺔ ﻭﺇﻥ ﻋﺬﺏ ﺑﺎﻟﺰﻧﺎ ﻭﺍﻟﺴﺮﻗﺔ .ﻭﺍﻵﺧﺮ ﺃﻥ ﺗﻠﺤﻘﻪ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﻔﺎﻋﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﺼﲑ ﺇﱃ ﺍﳉﻨﺔ ﺑﺸﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ .ﺣﺪﺛﲏ ﺇﺳﺤﻖ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﺣﺒﻴﺐ ﺑﻦ ﺍﻟﺸﻬﻴﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻋﻦ ﺍﳊﺴﻦ ﺃﻧﻪ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﲦﻦ ﺍﳉﻨﺔ .ﻭﺣﺪﺛﲏ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﻘﻄﻌﻲ ﻗﺎﻝ :ﺃﻧﺎ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﻋﻦ ﻣﻮﺳﻰ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ﺍﻟﺜﻘﻔﻲ ﻗﺎﻝ :ﲰﻌﺖ ﺳﺎﱂ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ﳛﺪﺙ ﻋﻦ ﺍﳌﻌﺮﻭﺭ ﺑﻦ ﺳﻮﻳﺪ ﻋﻦ ﺃﰊ ﺫﺭ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻳﻘﻮﻝ ﺭﺑﻜﻢ ﺍﺑﻦ ﺁﺩﻡ ﺇﻧﻚ ﺇﻥ ﺗﺄﺗﲏ ﺑﻘﺮﺍﺏ ﺍﻷﺭﺽ ﺧﻄﻴﺌﺔ ﺑﻌﺪ ﺃﻥ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎﹰ ﺟﻌﻠﺖ ﻟﻚ ﻗﺮﺍﻬﺑﺎ ﻣﻐﻔﺮﺓ ﻭﻻ ﺃﺑﺎﱄ .ﻭﺣﺪﺛﲏ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺍﻟﺪﺭﺍﻣﻲ ﻫﻮ ﻣﻦ ﻭﻟﺪ ﺧﺮﺍﺵ ﻗﺎﻝ :ﺣﺪﺛﲏ ﺟﺪﻱ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺧﲑﺕ ﺑﲔ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺑﲔ ﺃﻥ ﻳﺪﺧﻞ ﺷﻄﺮ ﺃﻣﱵ ﺍﳉﻨﺔ ﻓﺎﺧﺘﺮﺕ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻬﻧﺎ ﺃﻋﻢ ﻭﺃﻛﺜﺮ ﻟﻌﻠﻜﻢ ﺗﺮﻭﻥ ﺃﻥ ﺷﻔﺎﻋﱵ ﻟﻠﻤﺘﻘﲔ ﻻ ﻭﻟﻜﻨﻬﺎ ﻟﻠﻤﺘﻠﻄﺨﲔ ﺑﺎﻟﺬﻧﻮﺏ.
| ٢٠١٠ ISLAM ICBOOK.W Sجمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين
ﻛﺘﺎﺏ :ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻟﻒ :ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ . ﺤ ﹺﻮ ِﻫ ْﻢ } :ﺍﻋْﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ {)(١ ) ﺍﻟﺜﱠﺎِﻟﺚﹸ ( :ﹶﺃﻥﱠ ﹶﻗ ْﻮﹶﻟﻪُ ِﻟﹶﺄ ْﻫ ﹺﻞ َﺑ ْﺪ ﹴﺭ َﻭَﻧ ْ __________ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ( ٣٠٠٧ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ) (٦٥٥٧ﻋﻦ ﻋَُﺒ ْﻴ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻰ ﺭَﺍِﻓ ﹴﻊ ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺖُ َﻋِﻠﻴﺎ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ َ -ﻳﻘﹸﻮ ﹸﻝ َﺑ َﻌﹶﺜﻨﹺﻰ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﺃﻧَﺎ ﻭَﺍﻟﺰﱡَﺑ ْﻴ َﺮ ﻭَﺍﻟﹾﻤِﻘﹾﺪَﺍﺩَ ْﺑ َﻦ ﺍ َﻷ ْﺳ َﻮ ِﺩ ﻗﹶﺎ ﹶﻝ »ﺨﺬﹸﻭ ُﻩ ﻣِﻨْﻬَﺎ « .ﻓﹶﺎﻧْﻄﹶﻠﹶﻘﹾﻨَﺎ َﺗﻌَﺎﺩَﻯ ﺑﹺﻨَﺎ َﺧ ْﻴﹸﻠﻨَﺎ َﺣﺘﱠﻰ ﺍﻧْﺘَﻬَﻴْﻨَﺎ ﺥ ،ﹶﻓﹺﺈﻥﱠ ﺑﹺﻬَﺎ ﹶﻇﻌِﻴَﻨ ﹰﺔ َﻭﻣَﻌَﻬَﺎ ﻛِﺘَﺎﺏٌ ،ﹶﻓ ُ ﺿ ﹶﺔ ﺧَﺎ ﹴ ﺍ ْﻧ ﹶﻄِﻠﻘﹸﻮﺍ َﺣﺘﱠﻰ ﺗَﺄﹾﺗُﻮﺍ َﺭ ْﻭ َ ﺏ ﹶﺃ ْﻭ ﺏ .ﻓﹶﻘﹸﻠﹾﻨَﺎ ﹶﻟﺘُ ﺨْ ﹺﺮ ﹺﺟﻦﱠ ﺍﹾﻟ ِﻜﺘَﺎ َ ﺖ ﻣَﺎ َﻣﻌِﻰ ِﻣ ْﻦ ِﻛﺘَﺎ ﹴ ﺏ .ﹶﻓﻘﹶﺎﹶﻟ ْ ﺤﻦُ ﺑﹺﺎﻟﻈﱠﻌِﻴَﻨ ِﺔ ﻓﹶﻘﹸﻠﹾﻨَﺎ ﹶﺃ ْﺧ ﹺﺮﺟﹺﻰ ﺍﹾﻟ ِﻜﺘَﺎ َ ﺿ ِﺔ ،ﻓﹶﺈﹺﺫﹶﺍ َﻧ ْ ﹺﺇﻟﹶﻰ ﺍﻟﺮﱠ ْﻭ َ ﺐ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻰ ﺻﻬَﺎ ،ﹶﻓﹶﺄَﺗ ْﻴﻨَﺎ ﹺﺑ ِﻪ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﻓﹶﺈﹺﺫﹶﺍ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺣَﺎ ِﻃ ﹺ ﺏ .ﹶﻓﹶﺄﺧْ َﺮ َﺟﺘْﻪُ ِﻣ ْﻦ ِﻋﻘﹶﺎ ِ ﹶﻟﻨُﻠﹾ ِﻘَﻴﻦﱠ ﺍﻟﺜﱢﻴَﺎ َ ﺾ ﹶﺃ ْﻣ ﹺﺮ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﹶﻓﻘﹶﺎ ﹶﻝ ﺨﹺﺒﺮُﻫُ ْﻢ ﹺﺑَﺒ ْﻌ ﹺ ﲔ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ َﻣﻜﱠ ﹶﺔ ،ﻳُ ْ ﺱ ِﻣ َﻦ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ َﺑ ﹾﻠَﺘ َﻌ ﹶﺔ ﹺﺇﻟﹶﻰ ﹸﺃﻧَﺎ ﹴ ﺖ ﺍ ْﻣ َﺮﹰﺃ ﺠ ﹾﻞ َﻋﹶﻠﻰﱠ ،ﹺﺇﻧﱢﻰ ﹸﻛ ْﻨ ُ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﻳَﺎ ﺣَﺎ ِﻃﺐُ ،ﻣَﺎ ﻫَﺬﹶﺍ « .ﻗﹶﺎ ﹶﻝ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ،ﹶﻻ َﺗ ْﻌ َ ﺤﻤُﻮ ﹶﻥ ﺑﹺﻬَﺎ ﹶﺃ ْﻫﻠِﻴ ﹺﻬ ْﻢ ﺕ ﹺﺑ َﻤﻜﱠ ﹶﺔ َ ،ﻳ ْ ﻚ ِﻣ َﻦ ﺍ ﹾﻟﻤُﻬَﺎ ﹺﺟﺮﹺﻳ َﻦ ﹶﻟ ُﻬ ْﻢ ﹶﻗﺮَﺍﺑَﺎ ٌ ﺶ َ ،ﻭﹶﻟ ْﻢ ﹶﺃ ﹸﻛ ْﻦ ِﻣ ْﻦ ﺃﹶﻧْﻔﹸﺴِﻬَﺎ َ ،ﻭﻛﹶﺎ ﹶﻥ َﻣ ْﻦ َﻣ َﻌ َ ﺼﻘﹰﺎ ﻓِﻰ ﻗﹸ َﺮ ْﻳ ﹴ ُﻣ ﹾﻠ َ ﺤﻤُﻮ ﹶﻥ ﹺﺑﻬَﺎ ﹶﻗﺮَﺍَﺑﺘِﻰ َ ،ﻭﻣَﺎ ﹶﻓ َﻌ ﹾﻠﺖُ ﻛﹸﻔﹾﺮًﺍ َﻭ ﹶﻻ ﺨ ﹶﺬ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻳَﺪًﺍ َﻳ ْ ﺐ ﻓِﻴ ﹺﻬ ْﻢ ﹶﺃ ﹾﻥ ﹶﺃﺗﱠ ِ ﺴ ﹺ ﻚ ِﻣ َﻦ ﺍﻟﻨﱠ َ َﻭﹶﺃ ْﻣﻮَﺍﹶﻟ ُﻬ ْﻢ ،ﹶﻓﹶﺄﺣَْﺒﺒْﺖُ ﹺﺇ ﹾﺫ ﻓﹶﺎَﺗﻨﹺﻰ ﹶﺫِﻟ َ ﺻ َﺪﹶﻗﻜﹸﻢْ « .ﻗﹶﺎ ﹶﻝ ﻋُ َﻤﺮُ ﻳَﺎ ﻼ ﹺﻡ .ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹶﻟ ﹶﻘ ْﺪ َ ﺍ ْﺭِﺗﺪَﺍﺩًﺍ َﻭ ﹶﻻ ﹺﺭﺿًﺎ ﺑﹺﺎ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ َﺑ ْﻌ َﺪ ﺍ ِﻹ ْﺳ ﹶ ﻚ ﹶﻟ َﻌﻞﱠ ﺍﻟﻠﱠ َﻪ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ِﺪ ﺍﻃﱠﹶﻠ َﻊ َﻋﻠﹶﻰ ﺏ ﻋُﻨُ َﻖ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ﹺﻖ .ﻗﹶﺎ ﹶﻝ » ﹺﺇﻧﱠﻪُ ﹶﻗ ْﺪ َﺷ ﹺﻬ َﺪ َﺑ ْﺪﺭًﺍ َ ،ﻭﻣَﺎ ﻳُ ْﺪ ﹺﺭﻳ َ ﺿ ﹺﺮ ْ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﺩ ْﻋﻨﹺﻰ ﹶﺃ ْ ﹶﺃ ْﻫ ﹺﻞ َﺑ ْﺪ ﹴﺭ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻋْﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ،ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔ ْﺮﺕُ ﹶﻟ ﹸﻜ ْﻢ « . ﺍﻟﻌﻘﺎﺹ :ﲨﻊ ﻋﻘﻴﺼﺔ ﺃﻭ ﻋﻘﺼﺔ ﻭﻫﻰ ﺍﻟﻀﻔﺎﺋﺮ ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ١٣ﺹ ( ٤٩٢ ﹶﻗﻮْﻟﻪ ِ ) :ﺍ ْﻋ َﻤﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ (ﻛﹶﺬﹶﺍ ﻓِﻲ ﻣُ ْﻌﻈﹶﻢ ﺍﻟ ﱡﻄﺮُﻕ َ ،ﻭ ِﻋﻨْﺪ ﺍﻟﻄﱠَﺒ ﹺﺮﻱﱢ ِﻣ ْﻦ ﹶﻃﺮﹺﻳﻖ َﻣ ْﻌﻤَﺮ َﻋ ْﻦ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻱﱢ َﻋ ْﻦ ﻱ ﹶﺃ ﹾﻏﻔِﺮ َ ،ﻋﻠﹶﻰ ﹶﻃﺮﹺﻳﻖ ﺍﻟﺘﱠﻌْﺒﹺﲑ َﻋ ْﻦ ﺍﻟﹾﺂﺗِﻲ ﺑﹺﺎﹾﻟ َﻮ ﺍِﻗ ﹺﻊ ُﻋ ْﺮﻭَﺓ " ﹶﻓﹺﺈﻧﱢﻲ ﻏﹶﺎﻓِﺮ ﹶﻟ ﹸﻜ ْﻢ " ﻭَﻫَﺬﹶﺍ َﻳ ُﺪﻝﹼ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " ﹶﻏ ﹶﻔﺮْﺕ " ﹶﺃ ْ ﺴﹶﺄﻏﹾ ِﻔﺮُ ﹶﻟ ﹸﻜ ْﻢ " ﻭَﺍﻟﹾﻤُﺮَﺍﺩ ﻏﹸﻔﹾﺮَﺍﻥ ﺤﻘﱡﻘﻪ َ .ﻭﻓِﻲ " َﻣﻐَﺎﺯﹺﻱ ﺍِﺑْﻦ ﻋَﺎﺋِﺬ " ِﻣ ْﻦ ُﻣ ْﺮﺳَﻞ ُﻋ ْﺮﻭَﺓ " ِﺍ ْﻋ َﻤﻠﹸﻮﺍ ﻣَﺎ ِﺷﹾﺌُﺘ ْﻢ ﹶﻓ َ ﻣُﺒَﺎﹶﻟﻐَﺔ ﻓِﻲ َﺗ َ ﺲ ﻫَﺬﹶﺍ َﻋﻠﹶﻰ ﺠ ْﻮ ﹺﺯﻱّ :ﹶﻟ ْﻴ َ ﺴﻘﹸﻂ ﻓِﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ َ .ﻭﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ ﺍﹾﻟ َ ﺐ َﻋﻠﹶﻰ ﹶﺃﺣَﺪﻫ ْﻢ َﺣﺪّ ﻣَﺜﹶﻠﹰﺎ ﹶﻟ ْﻢ َﻳ ْ ﺫﹸﻧُﻮﻬﺑﻢْ ﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮَﺓ ،ﻭَﺇﹺﻟﱠﺎ ﹶﻓﹶﻠ ْﻮ َﻭ َﺟ َ ﺍﻟِﺎ ْﺳِﺘ ﹾﻘﺒَﺎﻝ َ ،ﻭﹺﺇﻧﱠﻤَﺎ ﻫُ َﻮ َﻋﻠﹶﻰ ﺍ ﹾﻟﻤَﺎﺿِﻲ َ ،ﺗ ﹾﻘﺪِﻳﺮﻩ ِﺍ ْﻋ َﻤﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﺃﻱّ َﻋﻤَﻞ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﻏﹸ ِﻔ َﺮ ،ﻗﹶﺎ ﹶﻝ ِ :ﻟﹶﺄﻧﱠﻪُ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﺼ ﺢّ َ ،ﻭُﻳ ْﺒﻄِﻠ ُﻪ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻘﻮْﻡ ﺧَﺎﻓﹸﻮﺍ ﻚ ﹶﻟﻜﹶﺎ ﹶﻥ ﹺﺇ ﹾﻃﻠﹶﺎﻗﹰﺎ ﻓِﻲ ﺍﻟ ﱡﺬﻧُﻮﺏ َﻭﻟﹶﺎ َﻳ ِ ﺴﹶﺄﻏﹾ ِﻔﺮُ ﹶﻟﻜﹸ ْﻢ َ ،ﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﹶﻛ ﹶﺬِﻟ َ ِﻟﻠﹾﻤُﺴَْﺘﻘﹾَﺒ ﹺﻞ ﻛﹶﺎ ﹶﻥ َﺟﻮَﺍﺑﻪ ﹶﻓ َ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﻘﹸﻮﺑَﺔ َﺑﻌْﺪ َﺣﺘﱠﻰ ﻛﹶﺎ ﹶﻥ ُﻋﻤَﺮ َﻳﻘﹸﻮﻝ :ﻳَﺎ ﺣُ ﹶﺬ ْﻳﻔﹶﺔ ،ﹺﺑﺎﹶﻟﻠﱠ ِﻪ َﻫ ﹾﻞ ﹶﺃﻧَﺎ ِﻣ ْﻨ ُﻬ ْﻢ ؟ َﻭَﺗ َﻌﻘﱠَﺒﻪُ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ ﹺﺑﹶﺄﻥﱠ " ِﺍ ْﻋ َﻤﻠﹸﻮﺍ " ﺻِﻴﻐَﺔ ﹶﺃﻣْﺮ َﻭ ِﻫ َﻲ َﻣ ْﻮ ﺿُﻮﻋَﺔ ِﻟﻠِﺎ ْﺳِﺘ ﹾﻘﺒَﺎ ﹺﻝ َ ،ﻭﹶﻟ ْﻢ َﺗﻀَﻊ ﺍ ﹾﻟ َﻌﺮَﺏ ﺻِﻴﻐَﺔ ﺍﻟﹾﺄﹶﻣْﺮ ِﻟ ﹾﻠﻤَﺎﺿِﻲ ﻟﹶﺎ ﹺﺑﹶﻘﺮﹺﻳَﻨ ٍﺔ َﻭﻟﹶﺎ ﺑﹺﻐَﻴْﺮﹺﻫَﺎ ِﻟﹶﺄﻧﱠ ُﻬﻤَﺎ ﹺﺑ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﹺﺈ ْﻧﺸَﺎﺀ ﻭَﺍﻟِﺎ ْﺑِﺘﺪَﺍﺀ ﺤﻤَﻞ ﺼ ﺢّ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﹺﺑ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﻤَﺎﺿِﻲ َ ،ﻭﻟﹶﺎ ﻳُﻤْﻜِﻦ ﹶﺃ ﹾﻥ ُﻳ ْ ﺤﻤَﻞ َﻋﻠﹶﻰ ﹶﻃﻠﹶﺐ ﺍ ﹾﻟ ِﻔﻌْﻞ َ ،ﻭﻟﹶﺎ َﻳ ِ َ ،ﻭﹶﻗﻮْﻟﻪ " ِﺍ ْﻋ َﻤﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ " ُﻳ ْ ﻀﻤﱠ َﻦ ﹶﺃﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺸﺮﹺﻳﻒ َ ،ﺗ َ ﺨﻄﹶﺎﺏ ِﺧﻄﹶﺎﺏ ﹺﺇ ﹾﻛﺮَﺍﻡ َﻭَﺗ ْ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺈﳚَﺎﺏ ﹶﻓَﺘ َﻌﻴﱠ َﻦ ِﻟ ﹾﻠﹺﺈﺑَﺎ َﺣ ِﺔ .ﻗﹶﺎ ﹶﻝ َ :ﻭﹶﻗ ْﺪ ﹶﻇ َﻬ َﺮ ﻟِﻲ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ِ ﺴَﺘ ﹾﺄﻧَﻒ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮﺏ ﺍﻟﻠﱠﺎ ِﺣﻘﹶﺔ َ ،ﻭﻟﹶﺎ َﻳ ﹾﻠﺰَﻡ ِﻣ ْﻦ ﺕ ﺑﹺﻬَﺎ ﹸﺫﻧُﻮﻬﺑ ْﻢ ﺍﻟﺴﱠﺎِﻟﻔﹶﺔ َ ،ﻭَﺗﹶﺄﻫﱠﻠﹸﻮﺍ ﹶﺃ ﹾﻥ ﻳُ ْﻐﻔﹶﺮ ﹶﻟ ُﻬ ْﻢ ﻣَﺎ ُﻳ ْ ﺖ ﹶﻟ ُﻬ ْﻢ ﺣَﺎﻟﹶﺔ ﻏﹸ ِﻔ َﺮ ْ ﺼﹶﻠ ْ َﺣ َ ﻚ ،ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﹶﻟ ْﻢ ﺸ ْﻲ ٍﺀ ِﻣ ْﻦ ﹶﺫِﻟ َ ﺻﺪْﻕ َﺭﺳُﻮﻟﻪ ﻓِﻲ ﹸﻛﻞﹼ َﻣ ْﻦ ﹶﺃ ْﺧَﺒ َﺮ َﻋ ْﻨﻪُ ﹺﺑ َ ُﻭﺟُﻮﺩ ﺍﻟﺼﱠﻠﹶﺎ ِﺣﻴﱠﺔ ﻟِﻠﺸﱠ ْﻲ ِﺀ ُﻭﻗﹸﻮﻋﻪ َ .ﻭﹶﻗ ْﺪ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍﻟﻠﱠﻪ ِ ﺻﺪُﻭﺭ َﺷﻲْﺀ ِﻣ ْﻦ ﹶﺃﺣَﺪﻫ ْﻢ ﹶﻟﺒَﺎ َﺩ َﺭ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻮﺑَﺔ َﻭﻟﹶﺎ َﺯ َﻡ ﺍﻟﻄﱠﺮﹺﻳﻖ ﺠﻨﱠﺔ ﹺﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻓﹶﺎﺭَﻗﹸﻮﺍ ﺍﻟﺪﱡﻧْﻴَﺎ َ ،ﻭﹶﻟ ْﻮ ﻗﹸﺪﱢ َﺭ ُ ﻳَﺰَﺍﻟﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃ ْﻋﻤَﺎﻝ ﹶﺃﻫْﻞ ﺍﹾﻟ َ
ﺤَﺘﻤَﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " ﹶﻓ ﹶﻘ ْﺪ ﻚ ِﻣ ْﻦ ﹶﺃ ْﺣﻮَﺍﳍ ْﻢ ﺑﹺﺎ ﹾﻟ ﹶﻘ ﹾﻄ ﹺﻊ َﻣ ْﻦ ِﺍﻃﱠﹶﻠ َﻊ َﻋﻠﹶﻰ ِﺳﻴَﺮﻫ ْﻢ ِﺍ ْﻧَﺘﻬَﻰ َ .ﻭُﻳ ْ ﺍ ﹾﻟ ُﻤ ﹾﺜﻠﹶﻰ َ .ﻭَﻳ ْﻌﻠﹶﻢ ﹶﺫِﻟ َ ﺴﻄﹶﺢ َﺑ ْﺪﺭًﺍ َﻭ َﻭﹶﻗ َﻊ ﻓِﻲ ﻱ ﹸﺫﻧُﻮﺑ ﹸﻜ ْﻢ َﺗﻘﹶﻊ َﻣ ْﻐﻔﹸﻮﺭَﺓ ،ﻟﹶﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﻳَﺼْﺪُﺭ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﺫﻧْﺐ َ .ﻭﹶﻗ ْﺪ َﺷ ﹺﻬ َﺪ ِﻣ ْ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ " ﹶﺃ ْ َﺣﻖّ ﻋَﺎِﺋﺸَﺔ ﹶﻛﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﻓِﻲ ﺗَﻔﹾﺴِﲑ ﺳُﻮﺭَﺓ ﺍﻟﻨﱡﻮﺭ ،ﹶﻓ ﹶﻜﹶﺄﻥﱠ ﺍﻟﻠﱠﻪ ِﻟ ﹶﻜﺮَﺍَﻣِﺘ ﹺﻬ ْﻢ َﻋﹶﻠ ْﻴ ِﻪ َﺑﺸﱠ َﺮﻫُ ْﻢ َﻋﻠﹶﻰ ِﻟﺴَﺎﻥ ﻧَﺒﹺﻴّﻪ ﹶﺃﻧﱠ ُﻬ ْﻢ َﻣ ْﻐﻔﹸﻮﺭ ﹶﻟ ُﻬ ْﻢ َﻭﹶﻟ ْﻮ َﻭﹶﻗ َﻊ ِﻣ ْﻨ ُﻬ ْﻢ ﻣَﺎ َﻭﹶﻗ َﻊ . ﺇ ﹾﻥ ﺣُ ِﻤ ﹶﻞ َﻋﻠﹶﻰ ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ﹶﺃ ْﻭ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓﹶﺮْ ﻕٌ َﺑْﻴَﻨ ُﻬ ْﻢ َﻭَﺑ ْﻴ َﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ . ﺠﺮﱠ ِﺩ ﺚ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ِﻟﻤَﺎ ﹶﻗ ْﺪ ﻋُِﻠ َﻢ ﹶﺃﻥﱠ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻟﹶﺎ ﻳُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ) (١ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻠﹸﻪُ َﻋﻠﹶﻰ ﻣُ َ ﺤﺪِﻳ ِ ﹶﻓ ﹶﻜﻤَﺎ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻞﹸ ﺍﹾﻟ َ ﺏ ﺍﻟﹾﻜﹶﺒَﺎِﺋ ﹺﺮ . ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ﺍﻟﹾﻤُ ﹶﻜﻔﱠ َﺮ ِﺓ ﺑﹺﺎ ْﺟِﺘﻨَﺎ ﹺ ﺖ ﹶﻟﻪُ ﻼﺓﹸ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺃﹶﻛﹾﻤَﻠﹶﻬَﺎ ﻛﹸِﺘَﺒ ْ ﺚ ﹶﺃﻥﱠ » ﹶﺃﻭﱠﻝﹸ ﻣَﺎ ﻳُ ﺤَﺎ َﺳﺐُ ﹺﺑ ِﻪ ﺍ ﹾﻟ َﻌ ْﺒ ُﺪ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺍﻟﺼﱠ ﹶ ) ﺍﻟﺮﱠﺍﺑﹺﻊُ ( :ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ َﺣﺪِﻳ ٍ ﻀ ٍﺔ ﹸﺛﻢﱠ ﺿﻴﱠ َﻊ ِﻣ ْﻦ ﹶﻓﺮﹺﻳ َ ﻉ ﹶﻓﹶﺄﻛﹾ ِﻤﻠﹸﻮﺍ ﺑﹺﻬَﺎ ﻣَﺎ َ ﺠﺪُﻭ ﹶﻥ ِﻟ َﻌ ْﺒﺪِﻯ ِﻣ ْﻦ َﺗ ﹶﻄﻮﱡ ﹴ ﻼِﺋ ﹶﻜ ِﺔ ﺍ ْﻧ ﹸﻈﺮُﻭﺍ َﻫ ﹾﻞ َﺗ ﹺ ﻛﹶﺎ ِﻣﹶﻠ ﹰﺔ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺃﹶﻛﹾﻤَﻠﹶﻬَﺎ ﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠ َﻤ ﹶ ﻚ «).(٢ ﺐ ﹶﺫِﻟ َ ﺴ ﹺ ﺍﻟﺰﱠﻛﹶﺎ ﹸﺓ ﹸﺛﻢﱠ ﺗُ ْﺆ َﺧﺬﹸ ﺍ َﻷ ْﻋﻤَﺎ ﹸﻝ َﻋﻠﹶﻰ َﺣ َ ﺝ ﺇﻟﹶﻰ ﺟﱪﺍﻥ َﻭِﻟﹶﺄﻧﱠﻪُ ﺣِﻴَﻨِﺌ ٍﺬ ﻟﹶﺎ ﺤﺘَﺎ ُ ﺤﺐﱢ ﻟﹶﺎ َﻳ ْ ﺴَﺘ َ ﺤﺐﱟ ؛ ﹶﻓﹺﺈﻥﱠ َﺗ ْﺮ َﻙ ﺍ ﹾﻟ ُﻤ ْ ﺴَﺘ َ ﺺ ﺍ ﹾﻟﻤُ ﹶﻜﻤﱢ ﹶﻞ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ِﻟَﺘ ْﺮ ِﻙ ﻣُ ْ ﻚ ﺍﻟﻨﱠ ﹾﻘ َ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﹶﺫِﻟ َ ﺕ. ﺾ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ ﺤﺐﱢ ﺍ ﹾﻟ َﻤ ْﺘﺮُﻭ ِﻙ ﻭَﺍ ﹾﻟ َﻤ ﹾﻔﻌُﻮ ﹺﻝ ،ﹶﻓﻌُِﻠ َﻢ ﹶﺃﻧﱠﻪُ َﻳ ﹾﻜﻤُﻞﹸ َﻧ ﹾﻘﺺُ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﺴَﺘ َ ﻚ ﺍ ﹾﻟﻤُ ْ ﻕ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ ﹶﻓ ْﺮ َ ﺐ َﺗ ﹾﻘ ِﺪﱘُ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ ﻭَﻫَﺬﹶﺍ ﻟﹶﺎ ُﻳﻨَﺎﻓِﻲ ِﻣ ْﻦ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍﻟﹾﻔﹶﺮﹺﻳﻀَﺔﹸ َﻣ َﻊ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ُﻣﻌَﺎ ﹺﺭﺿًﺎ ِﻟ ﹾﻠﹶﺄﻭﱠ ﹺﻝ ﹶﻟ َﻮ َﺟ َ ﺖ َﻭﹶﺃﺷْ َﻬﺮُ )(٣ ِﻟﹶﺄﻧﱠﻪُ ﹶﺃ ﹾﺛَﺒ َ __________ ﺹ ﻗﹶﺎ ﹶﻝ ﹶﻟﻤﱠﺎ ﹶﺃ ﹾﻟ ﹶﻘﻰ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﻓِﻰ ﹶﻗ ﹾﻠﺒﹺﻰ ) - (١ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ (١٨٣٠٤ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ ِﺷﻤَﺎ َﺳ ﹶﺔ ﹶﺃﻥﱠ ﻋَﻤْﺮَﻭ ْﺑ َﻦ ﺍ ﹾﻟﻌَﺎ ﹺ ﻚ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﺣﺘﱠﻰ ﻂ َﻳ َﺪﻩُ ﹺﺇﹶﻟﻰﱠ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻻ ﹸﺃﺑَﺎﹺﻳﻌُ َ ﺴﹶ ﻼ َﻡ -ﻗﹶﺎ ﹶﻝ -ﹶﺃَﺗ ْﻴﺖُ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ِ -ﻟﻴُﺒَﺎﹺﻳَﻌﻨﹺﻰ ﹶﻓَﺒ َ ﺍ ِﻹ ْﺳ ﹶ ﺠ َﺮ ﹶﺓ ﺖ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹺﻬ ْ َﺗ ْﻐ ِﻔ َﺮ ﻟِﻰ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﺒﹺﻰ .ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻰ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﻳَﺎ ﻋَﻤْﺮُﻭ ﹶﺃﻣَﺎ َﻋِﻠ ْﻤ َ ﺏ « ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ. ﺠﺐﱡ ﻣَﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺒﹶﻠﻪُ ِﻣ َﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﻼ َﻡ َﻳ ُ ﺖ ﹶﺃﻥﱠ ﺍ ِﻹ ْﺳ ﹶ ﺏ ﻳَﺎ ﻋَﻤْﺮُﻭ ﹶﺃﻣَﺎ َﻋِﻠ ْﻤ َ ﺠﺐﱡ ﻣَﺎ ﻗﹶﺒْﻠﹶﻬَﺎ ِﻣ َﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ َﺗ ُ ﻭﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ)َ ( ٤٣٩١ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻋَُﺒﻴْ َﺪ ﹶﺓ ْﺑ ﹺﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ﺐ ﹶﻟﻪُ « ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ. ﺐ ﹶﻛ َﻤ ْﻦ ﹶﻻ ﹶﺫ ْﻧ َ » :ﺍﻟﺘﱠﺎِﺋﺐُ ِﻣ َﻦ ﺍﻟﺬﱠ ْﻧ ﹺ ) - (٢ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ) (١٧٤١٧ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ﺑﺮﻗﻢ) ( ٤١٥ﻭﻫﻮ ﺻﺤﻴﺢ ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ١ﺹ (٤٥١ " ﹺﺇﻥﱠ ﹶﺃﻭﱠ ﹶﻝ ﻣَﺎ ﻳُ ﺤَﺎ َﺳﺐُ ﹺﺑ ِﻪ ﺍ ﹾﻟ َﻌْﺒ ُﺪ " ﺑﹺﺎﻟﺮﱠ ﹾﻓ ﹺﻊ َﻋﻠﹶﻰ ﹺﻧﻴَﺎَﺑ ِﺔ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ﺚ ﺤﺪِﻳ ِ ﺽ َﺑ ْﻴَﻨﻪُ َﻭَﺑ ْﻴ َﻦ ﺍﹾﻟ َ ﺡ ﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱﱢ :ﻟﹶﺎ َﺗﻌَﺎﺭُ َ ﺿﺔﹸ .ﻗﹶﺎ ﹶﻝ ﺍﻟﹾﻌِﺮَﺍﻗِﻲﱡ ﻓِﻲ َﺷ ْﺮ ﹺ ﻱ ﺍ ﹾﻟ َﻤ ﹾﻔﺮُﻭ َ ﺻﻠﹶﺎُﺗ ُﻪ " ﹶﺃ ْ " َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ِﻣ ْﻦ َﻋ َﻤِﻠ ِﻪ َ ﺏ ﻣَ ﺤْﻤُﻮﻝﹲ َﻋﻠﹶﻰ َﺣﻖﱢ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ، ﺚ ﺍ ﹾﻟﺒَﺎ ﹺ ﺤﺪِﻳ ﹸ ﺱ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻓِﻲ ﺍﻟﺪﱢﻣَﺎ ِﺀ .ﹶﻓ َ ﺢ :ﹺﺇﻥﱠ ﹶﺃﻭﱠ ﹶﻝ ﻣَﺎ ُﻳ ﹾﻘﻀَﻰ َﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺍﻟﺼﱠﺤِﻴ ﹺ ﲔ ﻓِﻴﻤَﺎ َﺑ ْﻴَﻨ ُﻬ ْﻢ .ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ :ﹶﻓﹶﺄﻳﱡ ُﻬﻤَﺎ ﻳُ ﹶﻘﺪﱠﻡُ ُﻣ ﺤَﺎ َﺳَﺒﺔﹸ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ َﻋﻠﹶﻰ َﺣﻖﱢ ﺍﻟﻠﱠ ِﻪ ﹶﺃ ْﻭ ﻕ ﺍﻟﹾﺂ َﺩ ِﻣﻴﱢ َ ﺢ ﻣَ ﺤْﻤُﻮﻝﹲ َﻋﻠﹶﻰ ُﺣﻘﹸﻮ ﹺ ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ َﻭ َﺣﺪِﻳ ﹸ ﺚ ﺩَﺍﻟﱠﺔﹲ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍﻟﱠﺬِﻱ َﻳ ﹶﻘﻊُ ﹶﺃﻭﱠﻟﹰﺎ ﺍ ﹾﻟ ُﻤ ﺤَﺎ َﺳَﺒﺔﹸ ﺠﻮَﺍﺏُ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺃﹶﻣْﺮٌ َﺗ ْﻮﻗِﻴ ِﻔﻲﱞ َﻭ ﹶﻇﻮَﺍ ِﻫﺮُ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ﻣُ ﺤَﺎ َﺳَﺒﺘُﻬُ ْﻢ َﻋﻠﹶﻰ ُﺣﻘﹸﻮِﻗ ﹺﻬ ْﻢ ،ﻓﹶﺎﹾﻟ َ ﺕ ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ِﻣ ْﻦ ِﻓ ْﻌ ﹺﻞ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﻕ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ِﺍ ْﻧَﺘﻬَﻰ َ .ﻭﻗِﻴ ﹶﻞ ﺍ ﹾﻟﹶﺄﻭﱠﻝﹸ ِﻣ ْﻦ َﺗ ْﺮ ِﻙ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺍ ِ ﻕ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻗ ْﺒ ﹶﻞ ُﺣﻘﹸﻮ ﹺ َﻋﻠﹶﻰ ُﺣﻘﹸﻮ ﹺ ﻭﰲ ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ) -ﺝ / ٤ﺹ (٢٦٥ ﻭﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﳊﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﺈﻥ ﺻﻠﺤﺖ ﻓﻘﺪ ﺃﻓﻠﺢ ﻭﳒﺢ ﻭﺇﻻ ﻓﻌﻠﻰ ﺍﻟﻌﻜﺲ ﺧﺎﺏ ﻭﺧﺴﺮ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳊﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ ﻓﺄﻭﻝ ﻣﺎ ﻳﻘﻀﻰ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻣﺎﺀ ﻷﻬﻧﺎ ﺃﻋﻈﻢ ﺍﳊﻘﻮﻕ ﺍﻟﺪﻣﺎﺀ ﻳﻌﲏ ﺍﻟﻘﺘﻞ ﰒ ﻳﺄﰐ ﺑﻘﻴﺔ ﺍﶈﺎﺳﺒﺔ ﻋﻠﻰ ﻣﺎ ﻳﺒﻘﻰ ﻭﻟﻜﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﺫﺍ ﺣﺎﺳﺐ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺻﺤﺖ ﺃﻓﻠﺢ ﻭﳒﺢ ﻭﺇﻻ ﺧﺎﺏ ﻭﺧﺴﺮ ﰒ ﳛﻤﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ
ﺃﻥ ﻳﻨﻈﺮ ﰲ ﺃﻋﻤﺎﻟﻪ ﻫﻞ ﻟﻪ ﻧﻮﺍﻓﻞ ﻓﺈﻬﻧﺎ ﺗﻜﻤﻞ ﻬﺑﺎ ﺍﻟﻔﺮﺍﺋﺾ ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻭﻧﻌﻤﺘﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺃﻥ ﺷﺮﻉ ﻟﻨﺎ ﺍﻟﻨﻮﺍﻓﻞ ﺧﻠﻒ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻗﺒﻠﻬﺎ ﻭﰲ ﻛﻞ ﻭﻗﺖ ﺇﻻ ﺍﻷﻭﻗﺎﺕ ﺍﳌﻨﻬﻲ ﻋﻨﻬﺎ ﻭﺫﻟﻚ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺻﻼﺗﻪ ﺧﻠﻞ ﻓﻴﻜﻤﻞ ﻬﺑﺬﻩ ﺍﻟﻨﻮﺍﻓﻞ ﻓﺎﻟﻈﻬﺮ ﻟﻪ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻗﺒﻠﻬﺎ ﺑﺘﺴﻠﻴﻤﲔ ﻭﺭﻛﻌﺘﺎﻥ ﺑﻌﺪﻫﺎ ﻭﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻟﻴﺲ ﳍﺎ ﺭﺍﺗﺒﻪ ﻟﻜﻦ ﳍﺎ ﺳﻨﺔ ﻣﻄﻠﻘﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﲔ ﻛﻞ ﺃﺫﺍﻧﲔ ﺻﻼﺓ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﳍﺎ ﺭﺍﺗﺒﺔ ﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﺎﻥ ﻭﺳﻨﺔ ﻣﻄﻠﻘﺔ ﻗﺒﻠﻬﺎ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺑﻌﺪﻫﺎ ﺭﻛﻌﺘﺎﻥ ﺍﻟﻔﺠﺮ ﻗﺒﻠﻬﺎ ﺭﻛﻌﺘﺎﻥ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺻﻼﺓ ﺍﻟﻮﺗﺮ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﻮﺍﻓﻞ ﻳﺰﺩﺍﺩ ﻬﺑﺎ ﺃﺟﺮ ﺍﳌﺼﻠﻲ ﻭﻳﻜﻤﻞ ﻬﺑﺎ ﺍﻟﻨﻘﺺ ﺍﻟﺬﻱ ﺣﺼﻞ ﰲ ﺍﻟﻔﺮﻳﻀﺔ ﻭﻫﺬﻩ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻌﻴﻨﻨﺎ ﻭﺇﻳﺎﻛﻢ ﻋﻠﻰ ﺫﻛﺮﻩ ﻭﺷﻜﺮﻩ ﻭﺣﺴﻦ ﻋﺒﺎﺩﺗﻪ ) - (٣ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ٢ﺹ (٢٢٥ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ } :ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ َ :ﻣ ْﻦ ﻋَﺎﺩَﻯ ﻟِﻲ ﺢ ﺍ ﹾﻟُﺒ ﺨَﺎ ﹺﺭﻱﱢ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﻫُ َﺮﻳْ َﺮ ﹶﺓ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺻ ﺤِﻴ ﹺ َﻭﻓِﻲ َ ﺏ ﺇﹶﻟﻲﱠ َﻋ ْﺒﺪِﻱ ﹺﺑ ِﻤ ﹾﺜ ﹺﻞ ﹶﺃﺩَﺍ ِﺀ ﻣَﺎ ﺍ ﹾﻓَﺘ َﺮﺿْﺖ َﻋﹶﻠ ْﻴ ِﻪ َﻭﻟﹶﺎ َﻳ َﺰﺍ ﹸﻝ َﻋ ْﺒﺪِﻱ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﺇﹶﻟﻲﱠ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ﻭَﻟِﻴﺎ ﹶﻓ ﹶﻘ ْﺪ ﺑَﺎ َﺭ َﺯﻧﹺﻲ ﺑﹺﺎ ﹾﻟ ُﻤ ﺤَﺎ َﺭَﺑ ِﺔ َﻭﻣَﺎ َﺗ ﹶﻘﺮﱠ َ ﺼﺮُ ﹺﺑ ِﻪ َﻭَﻳ َﺪﻩُ ﺍﻟﱠﺘِﻲ َﻳ ْﺒ ِﻄﺶُ ﺑﹺﻬَﺎ َﻭ ﹺﺭ ْﺟﹶﻠ ُﻪ ﺍﻟﱠﺘِﻲ َﻳ ْﻤﺸِﻲ ﺼ َﺮﻩُ ﺍﻟﱠﺬِﻱ ﻳُ ْﺒ ِ ﺴ َﻤﻊُ ﹺﺑ ِﻪ َﻭَﺑ َ َﺣﺘﱠﻰ ﺃﹸ ِﺣﺒﱠﻪُ ﹶﻓﹺﺈﺫﹶﺍ ﹶﺃ ْﺣَﺒﺒْﺘﻪ ﹸﻛﻨْﺖ َﺳ ْﻤ َﻌﻪُ ﺍﻟﱠﺬِﻱ َﻳ ْ ﺕ َﻭﹶﺃﻛﹾ َﺮﻩُ َﻣﺴَﺎ َﺀَﺗﻪُ َﻭﻟﹶﺎ ُﺑﺪﱠ ﹶﻟﻪُ ِﻣ ْﻨﻪُ ﺲ َﻋ ْﺒﺪِﻱ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ َﻳ ﹾﻜ َﺮﻩُ ﺍ ﹾﻟ َﻤ ْﻮ َ ﺾ َﻧ ﹾﻔ ﹺ ﺑﹺﻬَﺎ َﻭﻣَﺎ َﺗ َﺮﺩﱠﺩْﺕ َﻋ ْﻦ َﺷ ْﻲ ٍﺀ ﹶﺃﻧَﺎ ﻓﹶﺎ ِﻋﻠﹸﻪُ َﺗ َﺮﺩﱡﺩِﻱ َﻋ ْﻦ ﹶﻗ ْﺒ ﹺ ﲔ ﻭﺍﳌﺘﻘﺮﺑﻮﻥ ﺇﹶﻟ ْﻴ ِﻪ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ﺍﻟﱠﺘِﻲ ﻳُ ﺤِﺒﱡﻬَﺎ َﺑ ْﻌ َﺪ ﺏ ﺍ ﹾﻟَﻴ ِﻤ ﹺ ﺻ ﺤَﺎ ُ ﺼﺪُﻭ ﹶﻥ ﹶﺃ ْ ﺾ ُ :ﻫ ْﻢ ﺍﻟﹾﺄﹶﺑْﺮَﺍﺭُ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘ ِ { .ﻓﺎﳌﺘﻘﺮﺑﻮﻥ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺑﹺﺎ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﺻﻴﱠِﺘ ِﻪ ِﻟﻌُ َﻤ ﹺﺮ ﺾ َ .ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱠﺪِﻳ ُﻖ ﻓِﻲ َﻭ ِ ﺾ ُ .ﻫ ْﻢ ﺍﻟﺴﱠﺎﺑﹺﻘﹸﻮﻥﹶ ﺍ ﹾﻟ ُﻤ ﹶﻘﺮﱠﺑُﻮ ﹶﻥ َﻭﹺﺇﻧﱠﻤَﺎ َﺗﻜﹸﻮ ﹸﻥ ﺍﻟﻨﱠﻮَﺍِﻓﻞﹸ َﺑ ْﻌ َﺪ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﺏ :ﺍ ْﻋﹶﻠ ْﻢ ﹶﺃﻥﱠ ِﻟﻠﱠ ِﻪ َﻋﹶﻠﻴْﻚ ﺣَﻘًّﺎ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ َﻭﺣَﻘًّﺎ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ﻟﹶﺎ َﻳ ﹾﻘَﺒﹸﻠ ُﻪ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ َﻭﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﺣﺘﱠﻰ ﺨﻄﱠﺎ ﹺ ﺍ ْﺑ ﹺﻦ ﺍﹾﻟ َ ﺾ ﺏ ﺍ ﹾﻟﹶﻔﺮَﺍِﺋ ﹺ ﺤﻖﱢ َﻋ ْﻴ َﻦ ﹶﺃ ْﻋﻀَﺎِﺋ ِﻪ َﻭﹶﺃﻥﱠ ﻗﹸ ْﺮ َ ﺏ ﺍﻟﻨﱠﻮَﺍِﻓ ﹺﻞ :ﻳُﻮ ﹺﺟﺐُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋ ْﻴﻦُ ﺍﹾﻟ َ ﻀ ﹶﺔ .ﻭﺍﻻﲢﺎﺩﻳﺔ َﻳ ْﺰ ُﻋﻤُﻮ ﹶﻥ ﹶﺃﻥﱠ ﻗﹸ ْﺮ َ ﻱ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ ﺗُ َﺆﺩﱢ َ ﲑ ٍﺓ َﺑ ﹾﻞ ﹸﻛﻔﹾﺮٌ ﺻَﺮﹺﻳ ﺢٌ ﹶﻛﻤَﺎ َﺑﻴﱠﻨَﺎ ُﻩ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﻫَﺬﹶﺍ ﺤﻖﱡ َﻋ ْﻴ َﻦ ُﻭﺟُﻮ ِﺩ ِﻩ ﻛﹸﻠﱢ ِﻪ ﻭَﻫَﺬﹶﺍ ﻓﹶﺎﺳِﺪٌ ِﻣ ْﻦ ُﻭﺟُﻮ ٍﻩ ﹶﻛِﺜ َ :ﻳُﻮ ﹺﺟﺐُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﺍﹾﻟ َ ﻀ ﹶﻞ ﺍ ﹾﻟﹶﺄ ْﻭِﻟﻴَﺎ ِﺀ َﻭﹶﻟﺎ ﹶﺃﻛﹾ َﻤﹶﻠﻬُﻢْ َﺑ ﹾﻞ ﻚ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﹶﺃ ﹾﻓ َ ﺲ ﹶﺫِﻟ َ ﺿ ﹺﻊ .ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎَﺗﻢُ ﺍ ﹾﻟﹶﺄ ْﻭِﻟﻴَﺎ ِﺀ ﺁ ِﺧﺮُ ﻣُ ْﺆ ِﻣ ﹴﻦ َﺗ ِﻘﻲﱟ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﹶﻓﹶﻠ ْﻴ َ ﺍ ﹾﻟ َﻤ ْﻮ ِ ﻀ ﹺﻞ ﺍﻟﺮﱡﺳُ ﹺﻞ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ﹶﻓﹺﺈﻧﱠﻪُ ﹸﻛﻠﱠﻤَﺎ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻮِﻟﻲﱡ ﹶﺃ ْﻋ ﹶﻈ َﻢ ﺍ ْﺧِﺘﺼَﺎ ﺻًﺎ ﻀﻠﹸﻬُ ْﻢ َﻭﹶﺃ ﹾﻛ َﻤﻠﹸﻬُ ْﻢ ﺳَﺎﹺﺑﻘﹸﻮ ُﻫ ْﻢ ﺍﻟﱠﺬِﻳﻦَ ُﻫ ْﻢ ﹶﺃ َﺧﺺﱡ ﹺﺑﹶﺄ ﹾﻓ َ ﹶﺃ ﹾﻓ َ ﻀ ﹶﻞ ﺇ ﹾﺫ ﺍ ﹾﻟ َﻮِﻟﻲﱡ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﻭَﻟِﻴﺎ ِﻟﻠﱠ ِﻪ ﺇﻟﱠﺎ ﹺﺑ ُﻤﺘَﺎَﺑ َﻌ ِﺔ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ ﺑَﺎ ِﻃﻨًﺎ َﻭﻇﹶﺎ ِﻫﺮًﺍ ؛ ﹶﻓ َﻌﻠﹶﻰ ﺑﹺﺎﻟﺮﱠﺳُﻮ ﹺﻝ ﻭَﺃﹶﺧْﺬﹰﺍ َﻋ ْﻨﻪُ َﻭ ُﻣﻮَﺍﹶﻓ ﹶﻘ ﹰﺔ ﹶﻟﻪُ :ﻛﹶﺎ ﹶﻥ ﹶﺃﹾﻓ َ ﹶﻗ ْﺪ ﹺﺭ ﺍ ﹾﻟ ُﻤﺘَﺎَﺑ َﻌ ِﺔ ﻟِﻠﺮﱠﺳُﻮ ﹺﻝ َ :ﻳﻜﹸﻮ ﹸﻥ ﹶﻗ ْﺪﺭُ ﺍ ﹾﻟ ﹺﻮﻟﹶﺎَﻳ ِﺔ ِﻟﻠﱠ ِﻪ . ﺻﻴﱠ ِﺔ ﹶﺃﺑﹺﻲ َﺑﻜﹾﺮ ِﻟﻌُ َﻤ ﹺﺮ)(١ ﻑ ﹶﺃﻧﱠﻪُ ﻓِﻲ َﻭ ِ ،ﻭَﻫَﺬﹶﺍ ﻏﹶﺮﹺﻳﺐٌ َﺭ ﹾﻓﻌُﻪُ ﻭَﺇﹺﻧﱠﻤَﺎ ﺍ ﹾﻟ َﻤ ْﻌﺮُﻭ ُ __________
ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ << ﺑﺮﻗﻢ)٣٤٥ ﺨﻠﹶﺎﹶﻓ ِﺔ َﺑ ْﻌ َﺪ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ ﺨﻠﱠﺎ ﹺﻝ << ﺟَﺎ ِﻣﻊُ ﹶﺃ ْﻣ ﹺﺮ ﺍﹾﻟ ِ ) - (١ﺍﻟﺴﱡﻨﱠ ﹸﺔ ِﻟﹶﺄﺑﹺﻲ َﺑ ﹾﻜ ﹺﺮ ْﺑ ﹺﻦ ﺍ ﹾﻟ َ ﺱ": ﺨِﻠﻔﹸﻪُ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﺎ ُ ﺴَﺘ ْ ﺕ ﹶﺃ ْﺭ َﺳ ﹶﻞ ﹺﺇﻟﹶﻰ ﻋُ َﻤ َﺮ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﻳ ْ ﻀ َﺮﻩُ ﺍ ﹾﻟ َﻤ ْﻮ ُ ( َﻋ ْﻦ ﺯَُﺑ ْﻴ ٍﺪ ،ﹶﺃﻥﱠ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ ﹶﻟﻤﱠﺎ َﺣ َ ﺖ َﻋﹶﻠ ْﻴﻨَﺎ ﺨﹶﻠ ﹾﻔ َ ﻚ ﹺﺇﺫﹶﺍ ﻟﹶﻘِﻴﺘَﻪُ َ ،ﻭﹶﻗ ِﺪ ﺍ ْﺳَﺘ ْ ﻆ ،ﹶﻓﻤَﺎﺫﹶﺍ َﺗﻘﹸﻮ ﹸﻝ ِﻟ َﺮﺑﱢ َ َﺗﺴَْﺘ ﺨِْﻠﻒُ َﻋﹶﻠ ْﻴﻨَﺎ ﻋُ َﻤ َﺮ ﻓﹶﻈًّﺎ ﹶﻏﻠِﻴﻈﹰﺎ ،ﹶﻓﹶﻠ ْﻮ ﹶﻗ ْﺪ َﻭِﻟَﻴﻨَﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃﹶﻓﻆﱠ َﻭﹶﺃ ﹾﻏﹶﻠ ﹶ ﻚ " ،ﹸﺛﻢﱠ ﹶﺃ ْﺭ َﺳ ﹶﻞ ﹺﺇﻟﹶﻰ ﻋُ َﻤ َﺮ ، ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﺧْﻴ َﺮ ﹶﺃ ْﻫِﻠ َ ﺨﹶﻠ ﹾﻔ ُ ﺨﻮﱢﻓﹸﻮﻧﹺﻲ ؟ ﹶﺃﻗﹸﻮ ﹸﻝ :ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻲ ﺍ ْﺳَﺘ ْ ﻋُ َﻤ َﺮ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ " :ﹶﺃﹺﺑ َﺮﺑﱢﻲ ﺗُ َ ﺖ ﺣَﻔِﻈﹾﺘَﻬَﺎ ،ﹺﺇﻥﱠ ِﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ َ ،ﻭﹺﺇﻥﱠ ِﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺻﻴﱠ ٍﺔ ،ﹺﺇ ﹾﻥ ﹶﺃ ْﻧ َ ﻚ ﹺﺑ َﻮ ِ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹺﺇﻧﱢﻲ ﻣُﻮ ﺻِﻴ َ ﺖ َﻣﻮَﺍﺯﹺﻳﻨُﻪُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺑﹺﺎﺗﱢﺒَﺎ ِﻋ ﹺﻬ ْﻢ ﻓِﻲ ﺖ َﻣﻮَﺍﺯﹺﻳﻦُ َﻣ ْﻦ ﹶﺛﻘﹸﹶﻠ ْ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ َ ،ﻭﹺﺇﻧﱠﻪُ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﻧَﺎِﻓﹶﻠ ﹰﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍﻟﹾﻔﹶﺮﹺﻳﻀَﺔﹸ َ ،ﻭﹺﺇﻧﱠﻤَﺎ ﹶﺛﻘﹸﹶﻠ ْ ﺖ ﺖ َﻣﻮَﺍﺯﹺﻳﻦُ َﻣ ْﻦ َﺧﻔﱠ ْ ﺤﻖﱡ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﺛﻘِﻴﻠﹰﺎ َ ،ﻭﹺﺇﻧﱠ َﻤﺎ َﺧﻔﱠ ْ ﺿﻊُ ﻓِﻴ ِﻪ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ َ ﺤﻖﱠ َ ،ﻭِﺛ ﹶﻘِﻠ ِﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َ ،ﻭ َﺣﻖﱞ ِﻟﻤِﻴﺰَﺍ ٍﻥ ﻟﹶﺎ ﻳُﻮ َ ﺍﻟﺪﱡ ْﻧﻴَﺎ ﺍﹾﻟ َ ﺿ َﻊ ﻓِﻴ ِﻪ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟﺒَﺎ ِﻃﻞﹸ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻣﻮَﺍﺯﹺﻳﻨُﻪُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ ﺑﹺﺎﺗﱢﺒَﺎ ِﻋ ﹺﻬﻢُ ﺍﹾﻟﺒَﺎ ِﻃ ﹶﻞ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ َ ،ﻭ ِﺧﻔﱠِﺘ ِﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َ ،ﻭ َﺣﻖﱞ ِﻟﻤِﻴﺰَﺍ ٍﻥ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳُﻮ َ ﺢ ﻣَﺎ َﻋ ِﻤﻠﹸﻮﺍ َ ،ﻭﹶﺃﻧﱠﻪُ َﻳَﺘ ﺠَﺎ َﻭﺯُ َﻋ ْﻦ َﺳﻴﱢﹶﺌﺎِﺗ ﹺﻬ ْﻢ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﻗﹶﺎﺋِﻞﹲ :ﻟﹶﺎ ﹶﺃ ْﺑﹶﻠﻎﹸ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺻﹶﻠ َ ﺠﻨﱠ ِﺔ ﹺﺑﹶﺄ ْ َﺧﻔِﻴﻔﹰﺎ َ ،ﻭﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﺫ ﹶﻛ َﺮ ﹶﺃ ْﻫ ﹶﻞ ﺍﹾﻟ َ ﺢ ﻣَﺎ َﻋ ِﻤﻠﹸﻮﺍ ،ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺍ ﹾﻟﻘﹶﺎِﺋ ﹸﻞ :ﹶﺃﻧَﺎ ﺧَﻴْﺮٌ ِﻣ ْﻦ َﻫ ُﺆﻟﹶﺎ ِﺀ َ ،ﻭ ﹶﺫ ﹶﻛ َﺮ َ ،ﻭ ﹶﺫ ﹶﻛ َﺮ ﹶﺃ ْﻫ ﹶﻞ ﺍﻟﻨﱠﺎ ﹺﺭ ﹺﺑﹶﺄ ْﺳ َﻮِﺃ ﺍﻟﱠﺬِﻱ َﻋ ِﻤﻠﹸﻮﺍ َ ،ﻭﹶﺃﻧﱠﻪُ َﺭﺩﱠ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺻَﺎِﻟ َ
ﺏ ِ ،ﻟَﻴﻜﹸﻮ ﹶﻥ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻦُ ﺭَﺍﻏِﺒًﺎ ﺯَﺍﻫِﺪًﺍ َ ،ﻭﻟﹶﺎ ﻳَﺘَﻤَﻨﱠﻰ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻏ ْﻴ َﺮﻩُ َ ،ﻭﻟﹶﺎ ُﻳ ﹾﻠﻘِﻲ ﹺﺑَﻴ ِﺪ ِﻩ ﹺﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻬﻠﹸ ﹶﻜ ِﺔ ، ﺁَﻳ ﹶﺔ ﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ ﻭَﺁَﻳ ﹶﺔ ﺍ ﹾﻟَﻌﺬﹶﺍ ﹺ ﺻﻴﱠﺘِﻲ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺖ َﻭ ِ ﺿﻴﱠ ْﻌ َ ﺖ َ ﻚ ِﻣ ْﻨﻪُ َ ،ﻭﹺﺇ ﹾﻥ ﹶﺃ ْﻧ َ ﺕ َ ،ﻭﻟﹶﺎ ُﺑﺪﱠ ﹶﻟ َ ﻚ ِﻣ َﻦ ﺍ ﹾﻟ َﻤ ْﻮ ِ ﺻﻴﱠﺘِﻲ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻏﹶﺎﺋِﺐٌ ﹶﺃ َﺣﺐﱠ ﹺﺇﹶﻟْﻴ َ ﺖ َﻭ ِ ﺖ َﺣ ِﻔ ﹾﻈ َ ﹶﻓﹺﺈ ﹾﻥ ﹶﺃ ْﻧ َ ﺠ َﺰﻩُ " * ﻭﻫﻮ ﺻﺤﻴﺢ ﻏﲑﻩ ﺕ َ ،ﻭﹶﻟ ْﻦ ﺗُ ْﻌ ﹺ ﻚ ِﻣ َﻦ ﺍ ﹾﻟ َﻤ ْﻮ ِ ﺾ ﹺﺇﹶﻟ ْﻴ َ ﻏﹶﺎﺋِﺐٌ ﹶﺃ ْﺑَﻐ َ ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ٢٢ﺹ (٣٨ َﻭﺳُِﺌ ﹶﻞ َ :ﻋ ْﻦ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﱠﺬِﻱ ِﻟﻠﱠ ِﻪ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ ،ﻭَﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﱠﺬِﻱ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ . ﺏ: ﹶﻓﹶﺄﺟَﺎ َ ﺼ ﹺﺮ ،ﻟﹶﺎ ﺻﻠﹶﺎ ﹸﺓ ﺍﻟ ﱡﻈ ْﻬ ﹺﺮ ﻭَﺍ ﹾﻟَﻌ ْ َﻭﹶﺃﻣﱠﺎ َﻋ َﻤﻞﹸ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ َ ،ﻭ َﻋ َﻤﻞﹸ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﺎ ﻟﻨﱠﻬَﺎ ﹺﺭ :ﻓﹶﻬُﻤَﺎ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ } :ﻣ ْﻦ ﺢ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤ ﱡﻞ ِﻟ ﹾﻠﹺﺈْﻧﺴَﺎ ِﻥ ﹶﺃ ﹾﻥ ﻳُﺆَﺧﱢﺮَﻫُﻤَﺎ ﺇﻟﹶﻰ ﺍﻟﻠﱠْﻴ ﹺﻞ ؛ َﺑ ﹾﻞ ﹶﻗ ْﺪ ﹶﺛَﺒ َ َﻳ ِ ﻂ ﺼ ﹺﺮ َﺣﹺﺒ ﹶ ﺻﻠﹶﺎ ﹸﺓ ﺍ ﹾﻟ َﻌ ْ ﺢ ﺍﹾﻟُﺒﺨَﺎ ﹺﺭﻱﱢ َﻋ ْﻨﻪُ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ } :ﻣ ْﻦ ﻓﹶﺎَﺗ ْﺘﻪُ َ ﺻ ﺤِﻴ ﹺ ﺼ ﹺﺮ ﹶﻓ ﹶﻜﹶﺄﻧﱠﻤَﺎ ﻭُِﺗ َﺮ ﹶﺃ ْﻫﹶﻠﻪُ َﻭﻣَﺎﹶﻟﻪُ { َ .ﻭﻓِﻲ َ ﺻﻠﹶﺎ ﹸﺓ ﺍ ﹾﻟَﻌ ْ ﻓﹶﺎَﺗ ْﺘﻪُ َ ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﻓﹶﻠﹾﻴُﺼَﻠﱢﻬَﺎ ﺇﺫﹶﺍ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } َﻣ ْﻦ ﻧَﺎ َﻡ َﻋ ْﻦ َ ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﹶﻓ ﹶﻘ ْﺪ ﻗﹶﺎ ﹶﻝ َ َﻋ َﻤﻠﹸﻪُ { .ﹶﻓﹶﺄﻣﱠﺎ َﻣ ْﻦ ﻧَﺎ َﻡ َﻋ ْﻦ َ ﲑ ﹰﺓ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ َ ،ﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ ﹶﻘﻀَﺎ ُﺀ ِﻋ ْﻨ َﺪ ُﺟ ْﻤﻬُﻮ ﹺﺭ ﻚ ﻭَﻗﹾﺘُﻬَﺎ { َ .ﻭﹶﺃﻣﱠﺎ َﻣ ْﻦ ﻓﹶﻮﱠﺗَﻬَﺎ ﻣُﺘَﻌَﻤﱢﺪًﺍ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃﺗَﻰ ﹶﻛﹺﺒ َ ﺫﹶﻛﹶﺮَﻫَﺎ ﹶﻓﹺﺈﻥﱠ ﹶﺫِﻟ َ ﺐ َ ،ﻭﻟﹶﺎ ﻳَﻘﹾﺒَﻠﹸﻬَﺎ ﺻﻠﹰﺎ َ ،ﻭ َﻣ َﻊ ﺍ ﹾﻟﹶﻘﻀَﺎ ِﺀ َﻋﹶﻠ ْﻴ ِﻪ ﻟﹶﺎ َﺗ ْﺒ َﺮ ﹾﺃ ِﺫﻣﱠﺘُﻪُ ِﻣ ْﻦ َﺟﻤِﻴ ﹺﻊ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﺼ ﺢﱡ ﻓِﻌْﻠﹸﻬَﺎ ﹶﻗﻀَﺎ ًﺀ ﹶﺃ ْ ﻀ ﹺﻬ ْﻢ ﻟﹶﺎ َﻳ ِ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َ ،ﻭ ِﻋ ْﻨ َﺪ َﺑ ْﻌ ِ ﺏ ﹺﺑﻤَﺎ ﹶﻓ َﻌﹶﻠﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻘﻀَﺎ ِﺀ َ ،ﻭَﻳ ْﺒﻘﹶﻰ َﻋﹶﻠ ْﻴ ِﻪ ﺨﻔﱢﻒُ َﻋ ْﻨﻪُ ﺍ ﹾﻟَﻌﺬﹶﺍ َ ﺏ ؛ َﺑ ﹾﻞ ﻳُ َ ﺤ ْﻴﺚﹸ َﻳﺮَْﺗ ِﻔﻊُ َﻋ ْﻨﻪُ ﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ َ ،ﻭَﻳﺴَْﺘﻮْ ﹺﺟﺐُ ﺍﻟﺜﱠﻮَﺍ َ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨﻪُ ﹺﺑ َ ﻂ ﺁ َﺧ َﺮ ،ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ َﻣ ْﻦ َﻋﹶﻠ ْﻴ ِﻪ َﺣﻘﱠﺎ ِﻥ :ﹶﻓ َﻌ ﹶﻞ ﹶﺃ َﺣ َﺪ ُﻫﻤَﺎ َ ،ﻭَﺗ َﺮ َﻙ ﺍﻟﹾﺂ َﺧ َﺮ ﺴ ِﻘ ٍ ﺝ ﺇﻟﹶﻰ ﻣُ ْ ﺤﺘَﺎ ُ ﺏ ﺍﻟﱠﺘِﻲ َﺗ ْ ﺖ َ ،ﻭﻫُ َﻮ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﺇﹾﺛ ُﻢ ﺍﻟﺘﱠ ﹾﻔﻮﹺﻳ ِ ﻕ ﲑﻫَﺎ َﻋ ْﻦ ﻭَﻗﹾﺘِﻬَﺎ ِﻣ ْﻦ ﺍﻟﺴﱠ ْﻬ ﹺﻮ ﻋَﻨْﻬَﺎ ﺑﹺﺎﺗﱢﻔﹶﺎ ﹺ ﺻﻠﹶﺎِﺗ ﹺﻬ ْﻢ ﺳَﺎﻫُﻮﻥﹶ { َﻭَﺗﹾﺄ ِﺧ ُ ﲔ { } ﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َﻋ ْﻦ َ ﺼﻠﱢ َ .ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﻓ َﻮْﻳ ﹲﻞ ِﻟﻠﹾﻤُ َ ﻑ َﻳ ﹾﻠ ﹶﻘ ْﻮ ﹶﻥ ﻏﹶﻴﺎ { ﻗﹶﺎ ﹶﻝ ﹶﻏ ْﻴﺮُ ﺴ ْﻮ َ ﺕ ﹶﻓ َ ﻒ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ ﺧَﻠﹾﻒٌ ﹶﺃ ﺿَﺎﻋُﻮﺍ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ ﻭَﺍﺗﱠﺒَﻌُﻮﺍ ﺍﻟﺸﱠ َﻬﻮَﺍ ِ ﺨﹶﻠ َ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َ .ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﻓ َ ﺻﻠﱠﺎﻫَﺎ َ ،ﻭ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﲑﻫَﺎ َﻋ ْﻦ ﻭَﻗﹾﺘِﻬَﺎ ،ﹶﻓ ﹶﻘ ْﺪ ﹶﺃ ْﺧَﺒ َﺮ ﺍﻟﻠﱠ ُﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻮْﻳ ﹶﻞ ِﻟ َﻤ ْﻦ ﹶﺃﺿَﺎ َﻋ َﻬﺎ َﻭﹺﺇ ﹾﻥ َ ﻒ ﺇ ﺿَﺎﻋَﺘُﻬَﺎ َﺗ ﹾﺄ ِﺧ ُ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ﺍﻟﺴﱠﹶﻠ ِ ﻚ ﺲ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻟ ْﻢ ﻳَُﺘ ﹶﻘﺒﱠ ﹾﻞ ﹶﺫِﻟ َ ﹶﻟﻪُ ﺍ ﹾﻟ َﻮ ْﻳ ﹸﻞ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹶﻗ ْﺪ ﻳُ ﹾﻘَﺒﻞﹸ َﻋ َﻤﻠﹸﻪُ َ ،ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﺫﹸﻧُﻮﺏٌ ﺃﹸ َﺧﺮُ .ﻓﹶﺈﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ُﻣ ْﻤَﺘِﺜﻠﹰﺎ ِﻟ ﹾﻠﹶﺄ ْﻣ ﹺﺮ ﻓِﻲ َﻧ ﹾﻔ ﹺ ﺻﻴﱠِﺘ ِﻪ ِﻟﻌُ َﻤ ﹺﺮ :ﻭَﺍ ْﻋﹶﻠ ْﻢ ﹶﺃﻥﱠ ِﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﺑﹺﺎﻟﻠﱠ ْﻴ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ، ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ : -ﻓِﻲ َﻭ ِ ﺍ ﹾﻟ َﻌ َﻤﻞﹸ .ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱢﺪﱢﻳ ُﻖ َ -ﺭ ِ ﻀ ﹶﺔ َ ،ﻭﺍﹶﻟﻠﱠ ُﻪ ﹶﺃ ْﻋﹶﻠﻢُ . ﻱ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ َﻭﺣَﻘًّﺎ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻠﹸﻪُ ﺑﹺﺎﻟﻠﱠْﻴ ﹺﻞ َ ،ﻭﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﺣﺘﱠﻰ ﺗُ َﺆﺩﱢ َ ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٨ﺹ ( ٥٧٩٤ ﺃﻣﺎ ﻗﻮﻝ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺇﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺍﻟﻨﺎﻓﻠﺔ ﺣﱴ ﺗﺆﺩﻱ ﺍﻟﻔﺮﻳﻀﺔ .ﻓﺎﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺜﺎﺏ ﻋﻠﻰ ﺍﻟﻨﺎﻓﻠﺔ ﺣﱴ ﺗﺆﺩﻯ ﺍﻟﻔﺮﻳﻀﺔ ،ﲟﻌﲎ ﺃﻧﻪ ﺇﺫﺍ ﻓﻌﻞ ﺍﻟﻨﺎﻓﻠﺔ ﻣﻊ ﻧﻘﺺ ﺍﻟﻔﺮﻳﻀﺔ ﻛﺎﻧﺖ ﺟﱪﹰﺍ ﳍﺎ ﻭﺇﻛﻤﺎﻻ ﻓﻠﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﺛﻮﺍﺏ ﺍﻟﻨﺎﻓﻠﺔ ،ﻭﻳﺒﲔ ﺫﻟﻚ ﻣﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺇﻥ ﺃﻭﻝ ﻣﺎ ﳛﺎﺳﺐ ﺑﻪ ﺍﻟﻌﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺻﻼﺗﻪ ﻓﺈﻥ ﻭﺟﺪﺕ ﺗﺎﻣﺔ ﻛﺘﺒﺖ ﺗﺎﻣﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺍﻧﺘﻘﺾ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻗﺎﻝ ﺍﻧﻈﺮﻭﺍ ﻫﻞ ﲡﺪﻭﺍ ﻟﻪ ﻣﻦ ﺗﻄﻮﻉ ،ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﺗﻄﻮﻉ ﺃﻛﻤﻠﺖ ﺍﻟﻔﺮﻳﻀﺔ ﻣﻦ ﺗﻄﻮﻋﻪ ،ﰒ ﻳﻔﻌﻞ ﺑﺴﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻔﺮﻭﺿﺔ ﻣﺜﻞ ﺫﻟﻚ .ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ . ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺍﻟﻨﺎﻓﻠﺔ ﻻﺗﻜﻮﻥ ﺇﻻ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﻥ ﺍﷲ ﻗﺪ ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ ،ﻭﻏﲑﻩ ﳛﺘﺎﺝ ﻟﻠﻤﻐﻔﺮﺓ .ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﻌﺒﺪ ﻗﺪ ﺃﺩﻯ ﺍﻟﻔﺮﺍﺋﺾ ﻛﻤﺎ ﺃﻣﺮ ﱂ ﳛﺼﻞ ﻟﻪ ﻣﻘﺼﻮﺩ ﺍﻟﻨﻮﺍﻓﻞ ﻭﻻ ﻳﻈﻠﻤﻪ ﺍﷲ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻈﻠﻢ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺑﻞ ﻳﻘﻴﻤﻬﺎ ﻣﻘﺎﻡ ﻧﻈﲑﻫﺎ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﻛﻤﻦ ﻋﻠﻴﻪ ﺩﻳﻮﻥ ﻷﻧﺎﺱ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻄﻮﻉ ﳍﻢ ﺑﺄﺷﻴﺎﺀ ،ﻓﺈﻥ ﻭﻓﺎﻫﻢ ﻭﺗﻄﻮﻉ ﳍﻢ ﻛﺎﻥ ﻋﺎﺩ ﹰﻻ ﳏﺴﻨﺎﹰ ،ﻭﺇﻥ ﻭﻓﺎﻫﻢ ﻭﱂ ﻳﺘﻄﻮﻉ ﻛﺎﻥ ﻋﺎﺩﻻ ،ﻭﺇﻥ ﺃﻋﻄﺎﻫﻢ ﻣﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﺩﻳﻨﻬﻢ ﻭﺟﻌﻞ ﺫﻟﻚ ﺗﻄﻮﻋﺎ ﻛﺎﻥ ﻏﺎﻟﻄﺎ ﰲ ﺟﻌﻠﻪ ،ﺑﻞ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻮﻧﻪ .ﺍﻫـ .ﻭﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻗﻮﻝ ﺃﰊ ﺑﻜﺮ ﻟﻴﺲ ﺗﺮﻙ ﺍﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺇﲤﺎﻡ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﻔﺎﺋﺘﺔ ،ﻭﺇﳕﺎ ﺍﳌﻘﺼﻮﺩ ﻋﺪﻡ ﲢﺼﻴﻞ ﺍﻟﺜﻮﺍﺏ ﺍﳌﺮﺟﻮ ﻣﻦ ﺍﻟﻨﺎﻓﻠﺔ ﺇﻻ ﺇﺫﺍ ﺃﺩﻯ ﺍﻟﻔﺮﻳﻀﺔ ﻛﺎﻣﻠﺔ ﻛﻤﺎ ﺷﺮﻋﻬﺎ ﺍﷲ ﻭﺇﻻ ﺟﱪﺕ ﺍﻟﻨﻘﺺ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻟﻔﺮﻳﻀﺔ.
ﺏ ﺏ ﻋَﻠﹶﻴْﻬَﺎ َ .ﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ُﻳﺜﹶﺎ ُ ﻚ ِﻟﹶﺄﻥﱠ ﹶﻗﺒُﻮ ﹶﻝ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ ُﻳﺮَﺍ ُﺩ ﹺﺑ ِﻪ ﺍﻟﺜﱠﻮَﺍ ُ ؛ َﻭﹶﻗ ْﺪ ﹶﺫ ﹶﻛ َﺮﻩُ ﹶﺃ ْﺣﻤَﺪ ﻓِﻲ " ﹺﺭﺳَﺎﹶﻟِﺘ ِﻪ ﻓِﻲ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ " َ .ﻭ ﹶﺫِﻟ َ ﺖ ﺟَﺒْﺮًﺍ ﹶﻟﻬَﺎ َﻭﹺﺇ ﹾﻛﻤَﺎﻟﹰﺎ ﻟﹶﻬَﺎ .ﹶﻓﹶﻠ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓِﻴﻬَﺎ ﻀ ِﺔ ﻛﹶﺎَﻧ ْ ﺺ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍﻟﹾﻔﹶﺮﹺﻳﻀَﺔﹸ ،ﹶﻓﹺﺈﻧﱠﻪُ ﺇﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﻣ َﻊ َﻧ ﹾﻘ ﹺ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ)ِ ،(١ﻟﹶﺄﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔ َﺮ ﻒ :ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ ﻟﹶﺎ َﺗﻜﹸﻮ ﹸﻥ ﺇﻟﱠﺎ ِﻟ َﺮﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ ﺏ ﻧَﺎِﻓﹶﻠ ٍﺔ ،ﻭَﻟِﻬَﺬﹶﺍ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍﻟﺴﱠﹶﻠ ِ ﹶﺛﻮَﺍ ُ ﺝ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ )(٢ ﺤﺘَﺎ ُ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ َﻭ ﹶﻏ ْﻴﺮُﻩُ َﻳ ْ __________ ﺤﻤُﻮﺩًﺍ { ) (٧٩ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻚ َﻣﻘﹶﺎﻣًﺎ ﻣﱠ ْ ﻚ َﺭﺑﱡ َ ﻚ ﻋَﺴَﻰ ﺃﹶﻥ َﻳ ْﺒ َﻌﹶﺜ َ ) - (١ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻭ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹶﻓَﺘ َﻬ ﺠﱠ ْﺪ ﹺﺑ ِﻪ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﻟﱠ َ ﺸ ﹶﺔ -ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ -ﹶﺃﻥﱠ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ) - (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺑﺮﻗﻢ)َ ( ٤٨٣٧ﻋ ْﻦ ﻋَﺎِﺋ َ ﻚ َﻣﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﺼَﻨﻊُ ﻫَﺬﹶﺍ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﻭﹶﻗ ْﺪ ﹶﻏ ﹶﻔ َﺮ ﺍﻟﻠﱠ ُﻪ ﹶﻟ َ ﺸﺔﹸ ِﻟ َﻢ َﺗ ْ ﺖ ﻋَﺎِﺋ َ ﻛﹶﺎ ﹶﻥ َﻳﻘﹸﻮ ُﻡ ِﻣ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ َﺣﺘﱠﻰ َﺗَﺘ ﹶﻔﻄﱠ َﺮ ﹶﻗ َﺪﻣَﺎ ُﻩ ﹶﻓﻘﹶﺎﹶﻟ ْ ﻼ ﹸﺃ ِﺣﺐﱡ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﻋَﺒْﺪًﺍ ﺷَﻜﹸﻮﺭًﺍ « . ﻚ َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ ﻗﹶﺎ ﹶﻝ » ﹶﺃﹶﻓ ﹶ ﹶﺫ ْﻧﹺﺒ َ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ٤ﺹ (١١٠ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻚ ﹺﺑَﺒ َﺪﹺﻧ ِﻪ ِ ،ﻟﹶﺄﻧﱠﻪُ َ ﺿﺮﱠ ﹶﺫِﻟ َ ﺤﺪِﻳﺚ ﹶﺃ َﺧ ﹶﺬ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎﻥ َﻋﻠﹶﻰ َﻧﻔﹾﺴﻪ ﺑﹺﺎﻟﺸﱢﺪﱠ ِﺓ ﻓِﻲ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺓ َﻭﹺﺇ ﹾﻥ ﹶﺃ َ ﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ َﺑﻄﱠﺎﻝ :ﻓِﻲ ﻫَﺬﹶﺍ ﺍﹾﻟ َ ﺤﻖﱠ ﺍﻟﻨﱠﺎﺭ . ﻀﻠﹰﺎ َﻋﻤﱠ ْﻦ ﹶﻟ ْﻢ ﻳَﺄﹾﻣَﻦ ﹶﺃﻧﱠﻪُ ِﺍ ْﺳَﺘ َ ﻚ ﹶﻓ ْ ﻚ َﻣ َﻊ ِﻋﻠﹾﻤﻪ ﹺﺑﻤَﺎ َﺳَﺒ َﻖ ﹶﻟﻪُ ﹶﻓ ﹶﻜﻴْﻒ ﹺﺑ َﻤ ْﻦ ﹶﻟ ْﻢ َﻳ ْﻌﻠﹶﻢ ﹺﺑ ﹶﺬِﻟ َ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﹺﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﹶﺫِﻟ َ ﺖ ﹶﺃ ﹾﻛ َﻤ ﹶﻞ ﺍﹾﻟﹶﺄ ْﺣﻮَﺍﻝ ، ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻛﹶﺎَﻧ ْ ﺾ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻠﹶﺎﻝ ِ ،ﻟﹶﺄﻥﱠ ﺣَﺎﻝ ﺍﻟﻨﱠﹺﺒﻲّ َ ﻚ ﻣَﺎ ﺇﹺﺫﹶﺍ ﹶﻟ ْﻢ ﻳُ ﹾﻔ ﹺ ﺤﻞﹼ ﹶﺫِﻟ َ ِﺍ ْﻧَﺘﻬَﻰ َ .ﻭ َﻣ َ ﺻ ﺢﱠ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ " َﻭﺟُ ِﻌﹶﻠﺖْ ﹸﻗﺮﱠﺓ ﻋَﻴْﻨﹺﻲ ﻓِﻲ ﺍﻟﺼﱠﻠﹶﺎﺓ " ﹶﻛﻤَﺎ ﹶﺃﺧْ َﺮ َﺟﻪُ ﻚ ﹺﺑَﺒ َﺪﹺﻧ ِﻪ َ ،ﺑ ﹾﻞ َ ﺿﺮﱠ ﹶﺫِﻟ َ ﹶﻓﻜﹶﺎ ﹶﻥ ﻟﹶﺎ َﻳ َﻤﻞﹼ ِﻣ ْﻦ ِﻋﺒَﺎﺩَﺓ َﺭﺑّﻪ َﻭﹺﺇ ﹾﻥ ﹶﺃ َ ﺸ َﻲ ﺍ ﹾﻟ َﻤﻠﹶﻞ ﻟﹶﺎ َﻳْﻨَﺒﻐِﻲ ﹶﻟﻪُ ﹶﺃ ﹾﻥ ُﻳ ﹾﻜﺮﹺﻩ َﻧﻔﹾﺴﻪ َ ،ﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓﹶﺈﹺﺫﹶﺍ َﺧ ِ ﺍﻟﻨﱠﺴَﺎِﺋﻲﱡ ِﻣ ْﻦ َﺣﺪِﻳﺚ ﺃﹶﻧَﺲ ،ﹶﻓﹶﺄﻣﱠﺎ ﹶﻏﻴْﺮﻩ َ ﺸﺮُﻭ ِﻋﻴﱠﺔ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ " ُﺧﺬﹸﻭﺍ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎﻝ ﻣَﺎ ُﺗﻄِﻴﻘﹸﻮ ﹶﻥ ،ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﺎ َﻳ َﻤﻞﹼ َﺣﺘﱠﻰ َﺗ َﻤﻠﱡﻮﺍ " َ .ﻭﻓِﻴ ِﻪ َﻣ ْ ﺤﻤَﻞ ﹶﻗﻮْﻟﻪ َ ُﻳ ْ ﺍﻟﺼﱠﻠﹶﺎﺓ ﻟِﻠﺸﱡ ﹾﻜ ﹺﺮ َ ،ﻭﻓِﻴ ِﻪ ﹶﺃﻥﱠ ﺍﻟﺸﱡﻜﹾﺮ َﻳﻜﹸﻮﻥ ﺑﹺﺎ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻛﻤَﺎ َﻳﻜﹸﻮﻥ ﺑﹺﺎﻟﻠﱢﺴَﺎ ِﻥ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ) ِﺍ ْﻋ َﻤﻠﹸﻮﺍ ﺁ ﹶﻝ ﺩَﺍﻭُ َﺩ ﺷُﻜﹾﺮًﺍ ( ﺸﻘﱠﺔ ﻓِﻲ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺓ ﹶﺃﻧﱠﻪُ ﹺﺇﻧﱠﻤَﺎ َﻳ ْﻌﺒُﺪ ﺍﻟﻠﱠﻪ َﺧ ْﻮﻓﹰﺎ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮﺏ َﻭ ﹶﻃﹶﻠًﺒﺎ ﺤﻤﱡﻠﻪ ﺍ ﹾﻟ َﻤ َ َﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲّ :ﹶﻇﻦﱠ َﻣ ْﻦ َﺳﹶﺄﹶﻟﻪُ َﻋ ْﻦ َﺳﺒَﺐ َﺗ َ ﻚ ،ﹶﻓﹶﺄﻓﹶﺎ َﺩ ُﻫ ْﻢ ﹶﺃﻥﱠ ُﻫﻨَﺎ َﻙ ﹶﻃ ﹺﺮ ﻳﻘﹰﺎ ﺁﺧَﺮ ِﻟ ﹾﻠ ِﻌﺒَﺎ َﺩ ِﺓ َﻭﻫُ َﻮ ﺍﻟﺸﱡﻜﹾﺮ َﻋﻠﹶﻰ ﺤﺘَﺎﺝ ﹺﺇﻟﹶﻰ ﹶﺫِﻟ َ ﺤﻘﱠ َﻖ ﹶﺃﻧﱠﻪُ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻟﹶﺎ َﻳ ْ ِﻟ ﹾﻠ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ﻭَﺍﻟﺮﱠﺣْﻤَﺔ ﹶﻓ َﻤ ْﻦ َﺗ َ ﻚ ،ﻭَﺍﻟﺸﱡﻜﹾﺮ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑ ﺑﹺﺎﻟﻨﱢ ْﻌ َﻤ ِﺔ ﺤﻖّ َﻋﹶﻠ ْﻴ ِﻪ ﻓِﻴﻬَﺎ َﺷ ْﻴﺌﹰﺎ ﻓﹶﻴَﺘَﻌَﻴﱠﻦ ﹶﻛ ﹾﺜﺮَﺓ ﺍﻟﺸﱡﻜﹾﺮ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺴَﺘ ِ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔﺮَﺓ َﻭﺇﹺﻳﺼَﺎﻝ ﺍﻟﻨﱢ ْﻌﻤَﺔ ِﻟ َﻤ ْﻦ ﻟﹶﺎ َﻳ ْ ﻚ ِﻣ ْﻨﻪُ ﺳُﻤﱢ َﻲ ﺷَﻜﹸﻮﺭًﺍ َ ،ﻭ ِﻣ ْﻦ ﹶﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﺳُْﺒ ﺤَﺎﻧﻪ َﻭَﺗﻌَﺎﻟﹶﻰ ) َﻭﹶﻗﻠِﻴﻞ ِﻣ ْﻦ ِﻋﺒَﺎﺩِﻱ ﺍﻟﺸﱠﻜﹸﻮﺭ ( . ﺨ ْﺪ َﻣ ِﺔ ،ﹶﻓ َﻤ ْﻦ ﹶﻛﺜﹸ َﺮ ﹶﺫِﻟ َ ﻭَﺍ ﹾﻟ ِﻘﻴَﺎﻡ ﺑﹺﺎﹾﻟ ِ ﺸﻴَﺔ ِﻣ ْﻦ َﺭﺑّﻪ ،ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ :ﹺﺇﻧﱠﻤَﺎ ﹶﺃﹾﻟﺰَﻡ ﺨْ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍﻟِﺎ ْﺟِﺘﻬَﺎﺩ ﻓِﻲ ﺍ ﹾﻟِﻌﺒَﺎﺩَﺓ ﻭَﺍﹾﻟ َ َﻭﻓِﻴ ِﻪ ﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﱠﹺﺒﻲّ َ ﺨﻮْﻑ ِﻟ ِﻌ ﹾﻠ ِﻤ ﹺﻬ ْﻢ ﹺﺑ َﻌﻈِﻴ ﹺﻢ ﹺﻧ ْﻌﻤَﺔ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭﹶﺃﻧﱠﻪُ ِﺍﺑَْﺘ َﺪﹶﺃﻫُﻢْ ﺑﹺﻬَﺎ ﹶﻗﺒْﻞ ﺍِﺳْﺘِ ﺤْﻘﹶﺎﻗﻬَﺎ .ﹶﻓَﺒ ﹶﺬﻟﹸﻮﺍ ﺸﺪﱠ ِﺓ ﺍﹾﻟ َ ﺍ ﹾﻟﹶﺄ ْﻧﹺﺒﻴَﺎﺀ ﹶﺃ ْﻧﻔﹸﺴﻬ ْﻢ ﹺﺑ ِ ﺠﻬُﻮﺩﻫ ْﻢ ﻓِﻲ ِﻋﺒَﺎﺩَﺗﻪ ِﻟﻴُ َﺆﺩﱡﻭﺍ َﺑﻌْﺾ ُﺷﻜﹾﺮﻩ َ ،ﻣ َﻊ ﹶﺃﻥﱠ ُﺣﻘﹸﻮﻕ ﺍﻟﻠﱠﻪ ﹶﺃ ْﻋﻈﹶﻢ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮﻡ ﺑﹺﻬَﺎ ﺍ ﹾﻟ ِﻌﺒَﺎﺩ َ .ﻭﺍﹶﻟﻠﱠﻪ ﹶﺃ ْﻋﻠﹶﻢ . َﻣ ْ ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ١ﺹ (٤٥٠ ﻚ ﺍ ﹾﻟﻜﹸ ﹾﻠ ﹶﻔ ﹶﺔ ﻧَﻈﹶﺮًﺍ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ﹶﻓﻠﹶﺎ ﹶﺃﻛﹸﻮ ﹸﻥ ﻋَﺒْﺪًﺍ َﺷﻜﹸﻮﺭًﺍ ،ﹶﻟﺎ َﺑ ﹾﻞ ﻱ ﹸﺍ ْﺗ ُﺮ ْﻙ ِﺗ ﹾﻠ َ ﺡ ﺍﻟﺸﱠﻤَﺎِﺋ ﹺﻞ :ﹶﺃ ْ ﺠ ﹴﺮ ﺍ ﹾﻟ َﻤﻜﱢﻲﱡ ﻓِﻲ َﺷ ْﺮ ﹺ ﻗﹶﺎ ﹶﻝ ِﺍ ْﺑﻦُ َﺣ َ ﻱ ﹶﺃﹶﺃ ْﺗﺮُﻙُ ِﻗﻴَﺎﻣِﻲ َﻭَﺗ َﻬ ﺠﱡﺪِﻱ ِﻟﻤَﺎ ﻑ ﹶﺃ ْ ﺤﺬﹸﻭ ٍ ﺃﹶﻟﹾﺰَﻣُﻬَﺎ َﻭﹺﺇ ﹾﻥ ﻏﹸ ِﻔ َﺮ ﻟِﻲ ِﻟﹶﺄﻛﹸﻮ ﹶﻥ ﻋَﺒْﺪًﺍ َﺷﻜﹸﻮﺭًﺍ َ ، .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﹺﺒﻲﱡ :ﺍ ﹾﻟﻔﹶﺎ ُﺀ ﻣُﺴَﺒﱠﺐٌ َﻋ ْﻦ َﻣ ْ ﻒ ﹶﺃ ْﺗﺮُﻛﹸﻪُ . ﻱ َﺳﺒَﺐٌ ِﻟﹶﺄ ﹾﻥ ﹶﺃﻗﹸﻮ َﻡ َﻭﹶﺃَﺗ َﻬﺠﱠ َﺪ ﺷُﻜﹾﺮًﺍ ﹶﻟﻪُ ﹶﻓ ﹶﻜ ْﻴ َ ﻏﹸ ِﻔ َﺮ ﻟِﻲ ﹶﻓﻠﹶﺎ ﹶﺃﻛﹸﻮ ﹸﻥ ﻋَﺒْﺪًﺍ ﺷَﻜﹸﻮﺭًﺍ َ ،ﻳ ْﻌﻨﹺﻲ ﹶﺃﻥﱠ ﹸﻏ ﹾﻔﺮَﺍ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻳﱠﺎ َ ﺤﻤُﻮﺩًﺍ { ) (٧٩ﺳﻮﺭﺓ ﻚ َﻣﻘﹶﺎﻣًﺎ ﻣﱠ ْ ﻚ َﺭﺑﱡ َ ﻚ ﻋَﺴَﻰ ﺃﹶﻥ َﻳ ْﺒ َﻌﹶﺜ َ َ .ﻭَﺗﹶﺄﻭﱠ ﹶﻝ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﹶﻗ ْﻮﻟﹸﻪُ َ } :ﻭ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹶﻓَﺘ َﻬ ﺠﱠ ْﺪ ﹺﺑ ِﻪ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﻟﱠ َ ﻀ ِﺔ ﻣُ ﹾﻄﹶﻠﻘﹰﺎ؛ َﺑ ﹾﻞ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ُﻋﻘﹸﻮَﺑﺘُﻪُ َﻋﻠﹶﻰ َﺗ ْﺮ ِﻙ ﻀ ﹰﺔ َﺗﻘﹸﻮ ُﻡ ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ َﻣﻘﹶﺎ َﻡ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ ﺿﻴﱠ َﻊ ﹶﻓﺮﹺﻳ َ ﺲ ﺇﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﻧَﺎِﻓﹶﻠ ﹰﺔ َﻭ َ ﺍﻹﺳﺮﺍﺀ َ ،ﻭﹶﻟْﻴ َ ﺏ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ . ﻀ ِﺔ ﹶﺃ ْﻋ ﹶﻈ َﻢ ِﻣ ْﻦ ﹶﺛﻮَﺍ ﹺ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ ﻉ ) .(١ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﻟﹶﻬَﺎ ﺼﻠﱢﻴَﻬَﺎ ﺇﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ﺑﹺﺎﻟﻨﱠﺺﱢ ﻭَﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎ ﹺ ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳُ َ ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ :ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﺇﺫﹶﺍ ﻧَﺎ َﻡ َﻋ ْﻦ َ ﺐ ﺍ ﹾﻟﹶﻘﻀَﺎ ُﺀ . ﺠ ْ ﺕ ﹶﻟ ْﻢ َﻳ ﹺ َﺑ َﺪ ﹲﻝ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ
ﻗِﻴ ﹶﻞ :ﻫَﺬﹶﺍ َﺧ ﹶﻄﹲﺄ . ﺏ. ﺕ ﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ ﺴ ِﻘﻄﹶﺎ ِ ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ﻫَﺬﹶﺍ ُﻳﻘﹶﺎ ﹸﻝ ﻓِﻲ َﺟﻤِﻴ ﹺﻊ ُﻣ ْ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ :ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﻳُ ْﻤ ِﻜﻨُ ُﻪ َﺭ ﹾﻓﻊُ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ِﺔ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟ ْﻢ َﻳ ْﻨ َﻪ َﻋ ْﻦ ﺍ ﹾﻟ ِﻔ ْﻌﻞﹺَ ،ﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻌْﺒ َﺪ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍ ﹾﻟ َﻤ ﹾﺄ ُﻣﻮ َﺭ َﻭَﻳﺘْﺮُ َﻙ ﺏ َﻭﹺﺇ ﹾﻥ ﺟَﺎ َﺯ َﻣ َﻊ ﺇ ْﺧﻠﹶﺎِﻟ ِﻪ ﹶﺃ ﹾﻥ َﻳ ْﺮَﺗ ِﻔ َﻊ ﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎﺏﹺ ،ﹶﻛﻤَﺎ ﺐ ﻟِﻠﺬﱠﻡﱢ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ ﻚ َﺳَﺒ ٌ ﺤﻈﹸﻮ َﺭ )(٢؛ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹶﻝ ﹺﺑ ﹶﺬِﻟ َ ﺍ ﹾﻟ َﻤ ْ ﺏ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺩ ﹺﻭَﻳ ِﺔ . ﺤَﺘ ِﻤ َﻲ ِﻣ ْﻦ ﺍﻟﺴﱡﻤُﻮ ﹺﻡ ﺍ ﹾﻟﻘﹶﺎِﺗﹶﻠ ِﺔ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻣ َﻊ َﺗﻨَﺎﻭُِﻟ ِﻪ ﹶﻟﻬَﺎ ﻳُ ْﻤ ِﻜﻦُ َﺭ ﹾﻓﻊُ ﺿَﺮَﺭﹺﻫَﺎ ﺑﹺﺄﹶﺳْﺒَﺎ ﹺ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ َﻳ ْ ﺏ ﺍ ﹾﻟ َﻬﻠﹶﺎ ِﻙ ﹶﻟ ْﻢ ﻳﺆﻳﺴﻬﻢ ﺴﺪُﻫُ ْﻢ ﹸﺛﻢﱠ ﺇﺫﹶﺍ َﻭﹶﻗﻌُﻮﺍ ﻓِﻲ ﹶﺃ ْﺳﺒَﺎ ﹺ ﺤ ُﻬ ْﻢ َﻭَﻧﻬَﺎ ُﻫ ْﻢ َﻋﻤﱠﺎ ﻳُ ﹾﻔ ِ ﺼِﻠ ُ ﻭَﺍﹶﻟﻠﱠﻪُ ﻋَﻠِﻴﻢٌ ﺣَﻜِﻴﻢٌ ﺭَﺣِﻴﻢٌ -ﹶﺃ َﻣ َﺮﻫُﻢْ ﹺﺑﻤَﺎ ﻳُ ْ ِﻣ ْﻦ َﺭ ْﺣ َﻤِﺘ ِﻪ )(٣ __________ ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﺇﹺﺫﹶﺍ َﺭﹶﻗ َﺪ ﺲ ْﺑ ﹺﻦ ﻣَﺎِﻟ ٍ ) - (١ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)َ ( ١٦٠١ﻋ ْﻦ ﹶﺃَﻧ ﹺ ﻼ ﹶﺓ ِﻟ ِﺬ ﹾﻛﺮﹺﻯ «. ﻼ ِﺓ ﹶﺃ ْﻭ ﹶﻏ ﹶﻔ ﹶﻞ ﻋَﻨْﻬَﺎ ﻓﹶﻠﹾﻴُﺼَﻠﱢﻬَﺎ ﺇﹺﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ ﹶﺃ َﺣﺪُﻛﹸ ْﻢ َﻋ ﹺﻦ ﺍﻟﺼﱠ ﹶ ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٢ﺹ (٤٨٧ ﺴﻴَﺎ ِﻥ ﺤﺪِﻳﺚ ﺑﹺﺎﻟﻨﱢ ْ ﺴﻴَﺎﻥ ﹶﺃ ْﻭ ﹺﺑ َﻐْﻴ ﹺﺮ ﻋُﺬﹾﺭ َ ،ﻭﹺﺇﻧﱠﻤَﺎ ﹶﻗﻴﱠ َﺪ ﻓِﻲ ﺍ ﹾﻟ َ ﻓِﻴ ِﻪ ُ :ﻭﺟُﻮﺏ ﹶﻗﻀَﺎﺀ ﺍ ﹾﻟﹶﻔﺮﹺﻳﻀَﺔ ﺍ ﹾﻟﻔﹶﺎِﺋﺘَﺔ َﺳﻮَﺍﺀ ﺗَﺮَﻛﹶﻬَﺎ ﹺﺑﻌُ ﹾﺬ ﹴﺭ ﹶﻛَﻨ ْﻮ ﹴﻡ َﻭﹺﻧ ْ ﺏ َ ،ﻭﻫُ َﻮ ِﻣ ْﻦ ﺑَﺎﺏ ﺍﻟﺘﱠ ْﻨﺒﹺﻴﻪ ﺑﹺﺎ ﹾﻟﹶﺄ ْﺩﻧَﻰ َﻋﻠﹶﻰ ﺐ ﺍ ﹾﻟﹶﻘﻀَﺎﺀ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻌﺬﹸﻭﺭ ﹶﻓ َﻐﻴْﺮﻩ ﹶﺃ ْﻭﻟﹶﻰ ﺑﹺﺎﹾﻟ ُﻮﺟُﻮ ﹺ ﺨﺮُﻭ ﹺﺟ ِﻪ َﻋﻠﹶﻰ َﺳﺒَﺐ ِ ،ﻟﹶﺄﻧﱠﻪُ ﺇﹺﺫﹶﺍ َﻭ َﺟ َ ِﻟ ُ ﺤﺒَﺎﺏ ؛ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ﺠُﻮﺯ ﺗَﺄﹾﺧِﲑ ﺤﻤُﻮﻝ َﻋﻠﹶﻰ ﺍﻟِﺎ ْﺳِﺘ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ) :ﻓﹶﻠﹾﻴُﺼَﻠﱢﻬَﺎ ﺇﹺﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ( ﹶﻓ َﻤ ْ ﺍ ﹾﻟﹶﺄ ْﻋﻠﹶﻰ َ .ﻭﹶﺃﻣﱠﺎ ﹶﻗﻮْﻟﻪ َ ﹶﻗﻀَﺎﺀ ﺍ ﹾﻟﻔﹶﺎِﺋﺘَﺔ ﹺﺑﻌُ ﹾﺬ ﹴﺭ َﻋﻠﹶﻰ ﺍﻟﺼﱠ ﺤِﻴﺢ َ ،ﻭﹶﻗ ْﺪ َﺳَﺒ َﻖ َﺑﻴَﺎﻧﻪ َﻭ َﺩﻟِﻴﻠﻪ َ .ﻭ َﺷﺬﱠ َﺑﻌْﺾ ﹶﺃﻫْﻞ ﺍﻟﻈﱠﺎﻫِﺮ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻟﹶﺎ َﻳﺠﹺﺐ ﹶﻗﻀَﺎﺀ ﺍ ﹾﻟﻔﹶﺎِﺋﺘَﺔ ﺼﻴَﺘﻬَﺎ ﺑﹺﺎ ﹾﻟﹶﻘﻀَﺎ ِﺀ ،ﻭَﻫَﺬﹶﺍ َﺧﻄﹶﺄ ِﻣ ْﻦ ﻗﹶﺎِﺋﻠﻪ َﻭ َﺟﻬَﺎﻟﹶﺔ .ﻭَﺍﻟﻠﱠﻪُ ﹶﺃ ْﻋﻠﹶﻢ . ﺨﺮُﺝ ِﻣ ْﻦ َﻭﺑَﺎﻝ َﻣ ْﻌ ِ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻋُﺬﹾﺭ َ ،ﻭ َﺯ َﻋ َﻢ ﺃﹶﻧﱠﻬَﺎ ﹶﺃ ْﻋﻈﹶﻢ ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﻳ ْ ﻚ. ﺨﻠﹶﺎﻑ ﻓِﻲ ﹶﺫِﻟ َ ﺖ َ ،ﻭﹶﻗ ْﺪ َﺳَﺒ َﻖ َﺑﻴَﺎُﻧ ُﻪ ﻭَﺍﹾﻟ ِ َﻭﻓِﻴ ِﻪ َﺩﻟِﻴﻞ ِﻟ ﹶﻘﻀَﺎ ِﺀ ﺍﻟﺴﱡﻨَﻦ ﺍﻟﺮﱠﺍﺗِﺒَﺔ ﺇﹺﺫﹶﺍ ﻓﹶﺎَﺗ ْ ﺐ ﻗﹶﺎ ﹶﻻ ﺴﻴﱠ ﹺ ﺏ ﹶﺃ ْﺧَﺒ َﺮﻧﹺﻰ ﺃﹶﺑُﻮ َﺳﹶﻠ َﻤ ﹶﺔ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ َﻭ َﺳﻌِﻴ ُﺪ ْﺑ ُﻦ ﺍ ﹾﻟﻤُ َ ) - (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)َ ( ٦٢٥٩ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ ِﺷﻬَﺎ ﹴ ﺤﺪﱢﺙﹸ ﹶﺃﻧﱠﻪُ َﺳ ِﻤ َﻊ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻳﻘﹸﻮ ﹸﻝ » ﻣَﺎ َﻧ َﻬ ْﻴﺘُﻜﹸ ْﻢ َﻋ ْﻨﻪُ ﻓﹶﺎﺟْﺘَﻨﹺﺒُﻮﻩُ َﻭﻣَﺎ ﹶﺃ َﻣ ْﺮﺗُﻜﹸ ْﻢ ﹺﺑِﻪ ﻛﹶﺎ ﹶﻥ ﺃﹶﺑُﻮ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻳُ َ ﻓﹶﺎﻓﹾﻌَﻠﹸﻮﺍ ِﻣ ْﻨﻪُ ﻣَﺎ ﺍ ْﺳَﺘ ﹶﻄ ْﻌُﺘ ْﻢ.«... ﺏ َﺟﻤِﻴﻌًﺎ ﺴ ﹺﻬﻢْ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ ) - (٣ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ ﺼﺮُﻭ ﹶﻥ )(٥٤ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮﺭُ ﺍﻟﺮﱠﺣِﻴ ُﻢ ) (٥٣ﻭَﺃﹶﻧﹺﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭﹶﺃﺳِْﻠﻤُﻮﺍ ﹶﻟﻪُ ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﹶﺃ ﹾﻥ َﻳﹾﺄِﺗَﻴﻜﹸﻢُ ﺍﻟﹾﻌَﺬﹶﺍﺏُ ﹸﺛﻢﱠ ﻟﹶﺎ ُﺗ ْﻨ َ {]ﺍﻟﺰﻣﺮ[٥٥- ٥٣/ ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ٦ﺹ (٢٤٠ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ١ﺹ ( ٤١٠ ﺇﻬﻧﺎ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﱵ ﺗﺴﻊ ﻛﻞ ﻣﻌﺼﻴﺔ .ﻛﺎﺋﻨﺔ ﻣﺎ ﻛﺎﻧﺖ ﻭﺇﻬﻧﺎ ﺍﻟﺪﻋﻮﺓ ﻟﻸﻭﺑﺔ .ﺩﻋﻮﺓ ﺍﻟﻌﺼﺎﺓ ﺍﳌﺴﺮﻓﲔ ﺍﻟﺸﺎﺭﺩﻳﻦ ﺍﳌﺒﻌﺪﻳﻦ ﰲ ﺗﻴﻪ ﺍﻟﻀﻼﻝ .ﺩﻋﻮﻬﺗﻢ ﺇﱃ ﺍﻷﻣﻞ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺜﻘﺔ ﺑﻌﻔﻮ ﺍﷲ .ﺇﻥ ﺍﷲ ﺭﺣﻴﻢ ﺑﻌﺒﺎﺩﻩ .ﻭﻫﻮ ﻳﻌﻠﻢ ﺿﻌﻔﻬﻢ ﻭﻋﺠﺰﻫﻢ .ﻭﻳﻌﻠﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﻠﻄﺔ ﻋﻠﻴﻬﻢ ﻣﻦ ﺩﺍﺧﻞ ﻛﻴﺎﻬﻧﻢ ﻭﻣﻦ ﺧﺎﺭﺟﻪ .ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻌﺪ ﳍﻢ ﻛﻞ ﻣﺮﺻﺪ . ﻭﻳﺄﺧﺬ ﻋﻠﻴﻬﻢ ﻛﻞ ﻃﺮﻳﻖ .ﻭﳚﻠﺐ ﻋﻠﻴﻬﻢ ﲞﻴﻠﻪ ﻭﺭﺟﻠﻪ .ﻭﺃﻧﻪ ﺟﺎﺩ ﻛﻞ ﺍﳉﺪ ﰲ ﻋﻤﻠﻪ ﺍﳋﺒﻴﺚ ! ﻭﻳﻌﻠﻢ ﺃﻥ ﺑﻨﺎﺀ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻹﻧﺴﺎﱐ ﺑﻨﺎﺀ ﻭﺍﻩ .ﻭﺃﻧﻪ ﻣﺴﻜﲔ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺴﻘﻂ ﺇﺫﺍ ﺃﻓﻠﺖ ﻣﻦ ﻳﺪﻩ ﺍﳊﺒﻞ ﺍﻟﺬﻱ ﻳﺮﺑﻄﻪ ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﱵ ﺗﺸﺪﻩ . ﻭﺃﻥ ﻣﺎ ﺭﻛﺐ ﰲ ﻛﻴﺎﻧﻪ ﻣﻦ ﻭﻇﺎﺋﻒ ﻭﻣﻦ ﻣﻴﻮﻝ ﻭﻣﻦ ﺷﻬﻮﺍﺕ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﻟﺘﻮﺍﺯﻥ ﻓﻴﺸﻂ ﺑﻪ ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ ؛ ﻭﻳﻮﻗﻌﻪ ﰲ ﺍﳌﻌﺼﻴﺔ ﻭﻫﻮ ﺿﻌﻴﻒ ﻋﻦ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻟﺘﻮﺍﺯﻥ ﺍﻟﺴﻠﻴﻢ . . ﻳﻌﻠﻢ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﻋﻦ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻛﻞ ﻫﺬﺍ ﻓﻴﻤﺪ ﻟﻪ ﰲ ﺍﻟﻌﻮﻥ ؛ ﻭﻳﻮﺳﻊ ﻟﻪ ﰲ ﺍﻟﺮﲪﺔ ؛ ﻭﻻ ﻳﺄﺧﺬﻩ ﲟﻌﺼﻴﺘﻪ ﺣﱴ ﻳﻬﲕﺀ ﻟﻪ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻴﺼﻠﺢ ﺧﻄﺄﻩ ﻭﻳﻘﻴﻢ ﺧﻄﺎﻩ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ .ﻭﺑﻌﺪ ﺃﻥ ﻳﻠﺞ ﰲ ﺍﳌﻌﺼﻴﺔ ،ﻭﻳﺴﺮﻑ ﰲ ﺍﻟﺬﻧﺐ ،
ﻭﳛﺴﺐ ﺃﻧﻪ ﻗﺪ ﻃﺮﺩ ﻭﺍﻧﺘﻬﻰ ﺃﻣﺮﻩ ،ﻭﱂ ﻳﻌﺪ ﻳﻘﺒﻞ ﻭﻻ ﻳﺴﺘﻘﺒﻞ .ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﳊﻈﺔ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ ،ﻳﺴﻤﻊ ﻧﺪﺍﺀ ﺍﻟﺮﲪﺔ ﺍﻟﻨﺪﻱ ﺍﻟﻠﻄﻴﻒ: ﻗﻞ ﻳﺎ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺍﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻻ ﺗﻘﻨﻄﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ .ﺇﻥ ﺍﷲ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﹰﺎ .ﺇﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ .. ﻭﻟﻴﺲ ﺑﻴﻨﻪ -ﻭﻗﺪ ﺃﺳﺮﻑ ﰲ ﺍﳌﻌﺼﻴﺔ ،ﻭﰿ ﰲ ﺍﻟﺬﻧﺐ ،ﻭﺃﺑﻖ ﻋﻦ ﺍﳊﻤﻰ ،ﻭﺷﺮﺩ ﻋﻦ ﺍﻟﻄﺮﻳﻖ -ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺮﲪﺔ ﺍﻟﻨﺪﻳﺔ ﺍﻟﺮﺧﻴﺔ ،ﻭﻇﻼﳍﺎ ﺍﻟﺴﻤﺤﺔ ﺍﶈﻴﻴﺔ .ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﻫﺬﺍ ﻛﻠﻪ ﺇﻻ ﺍﻟﺘﻮﺑﺔ .ﺍﻟﺘﻮﺑﺔ ﻭﺣﺪﻫﺎ .ﺍﻷﻭﺑﺔ ﺇﱃ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ﺍﻟﺬﻱ ﻟﻴﺲ ﻋﻠﻴﻪ ﺑﻮﺍﺏ ﳝﻨﻊ ،ﻭﺍﻟﺬﻱ ﻻ ﳛﺘﺎﺝ ﻣﻦ ﻳﻠﺞ ﻓﻴﻪ ﺇﱃ ﺍﺳﺘﺌﺬﺍﻥ: )ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ ﺭﺑﻜﻢ ﻭﺃﺳﻠﻤﻮﺍ ﻟﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﰒ ﻻ ﺗﻨﺼﺮﻭﻥ .ﻭﺍﺗﺒﻌﻮﺍ ﺃﺣﺴﻦ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻜﻢ ﻣﻦ ﺭﺑﻜﻢ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﺑﻐﺘﺔ ﻭﺃﻧﺘﻢ ﻻ ﺗﺸﻌﺮﻭﻥ( . . ﺍﻹﻧﺎﺑﺔ .ﻭﺍﻹﺳﻼﻡ .ﻭﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺃﻓﻴﺎﺀ ﺍﻟﻄﺎﻋﺔ ﻭﻇﻼﻝ ﺍﻻﺳﺘﺴﻼﻡ . .ﻫﺬﺍ ﻫﻮ ﻛﻞ ﺷﻲﺀ .ﺑﻼ ﻃﻘﻮﺱ ﻭﻻ ﻣﺮﺍﺳﻢ ﻭﻻ ﺣﻮﺍﺟﺰ ﻭﻻ ﻭﺳﻄﺎﺀ ﻭﻻ ﺷﻔﻌﺎﺀ ! ﺇﻧﻪ ﺣﺴﺎﺏ ﻣﺒﺎﺷﺮ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺮﺏ .ﻭﺻﻠﺔ ﻣﺒﺎﺷﺮﺓ ﺑﲔ ﺍﳌﺨﻠﻮﻕ ﻭﺍﳋﺎﻟﻖ .ﻣﻦ ﺃﺭﺍﺩ ﺍﻷﻭﺑﺔ ﻣﻦ ﺍﻟﺸﺎﺭﺩﻳﻦ ﻓﻠﻴﺆﺏ . ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻹﻧﺎﺑﺔ ﻣﻦ ﺍﻟﻀﺎﻟﲔ ،ﻓﻠﻴﻨﺐ .ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻻﺳﺘﺴﻼﻡ ﻣﻦ ﺍﻟﻌﺼﺎﺓ ﻓﻠﻴﺴﺘﺴﻠﻢ .ﻭﻟﻴﺄﺕ . .ﻟﻴﺄﺕ ﻭﻟﻴﺪﺧﻞ ﻓﺎﻟﺒﺎﺏ ﻣﻔﺘﻮﺡ .ﻭﺍﻟﻔﻲﺀ ﻭﺍﻟﻈﻞ ﻭﺍﻟﻨﺪﻯ ﻭﺍﻟﺮﺧﺎﺀ:ﻛﻠﻪ ﻭﺭﺍﺀ ﺍﻟﺒﺎﺏ ﻻ ﺣﺎﺟﺐ ﺩﻭﻧﻪ ﻭﻻ ﺣﺴﻴﺐ ! ﻭﻫﻴﺎ .ﻫﻴﺎ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ .ﻫﻴﺎ )ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﰒ ﻻ ﺗﻨﺼﺮﻭﻥ( . .ﻓﻤﺎ ﻫﻨﺎﻟﻚ ﻣﻦ ﻧﺼﲑ .ﻫﻴﺎ ﻓﺎﻟﻮﻗﺖ ﻏﲑ ﻣﻀﻤﻮﻥ .ﻭﻗﺪ ﻳﻔﺼﻞ ﰲ ﺍﻷﻣﺮ ﻭﺗﻐﻠﻖ ﺍﻷﺑﻮﺍﺏ ﰲ ﺃﻳﺔ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ .ﻫﻴﺎ . ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ) -ﺝ / ١ﺹ (٤٨٤٨ ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ﻭﺇﻥ ﺷﺌﺖ ﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ؛ ﻷﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ ﺍﻟﻨﺪﺍﺀ ﻣﻮﺿﻊ ﺣﺬﻑ .ﺍﻟﻨﺤﺎﺱ :ﻭﻣﻦ ﺃﺟﻞﹼ ﻣﺎ ﺭﻭﻱ ﻓﻴﻪ ﻣﺎ ﺭﻭﺍﻩ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﻋﻤﺮ ﺕ ﺃﻧﺎ ﻭﻫﺸﺎﻡ ﺑﻦ ﺍﻟﻌﺎﺻﻲ ﺑﻦ ﻭﺍﺋﻞ ﺍﻟﺴﱠﻬْﻤﻲ ،ﻭ َﻋﻴﱠﺎﺵ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋُﺘْﺒﺔ ، ﻗﺎﻝ :ﳌﺎ ﺍﺟﺘﻤﻌﻨﺎ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ،ﺍﺗّﻌﺪ ُ ﻓﻘﻠﻨﺎ :ﺍﳌﻮﻋﺪ ﺃﺿﺎﺓ ﺑﲏ ﻏﻔﺎﺭ ،ﻭﻗﻠﻨﺎ :ﻣﻦ ﺗﺄﺧﺮ ﻣﻨﺎ ﻓﻘﺪ ُﺣﺒﹺﺲ ﻓﻠﻴﻤﺾ ﺻﺎﺣﺒﻪ ،ﻓﺄﺻﺒﺤﺖ ﺃﻧﺎ ﻭﻋﻴﺎﺵ ﺑﻦ ﻋﺘﺒﺔ ﻭﺣُﺒﺲ ﻋﻨﺎ ﻫﺸﺎﻡ ،ﻭﺇﺫﺍ ﺑﻪ ﻗﺪ ﻓﹸﱳ ﻓﺎﻓﺘﱳ ،ﻓﻜﻨﺎ ﻧﻘﻮﻝ ﺑﺎﳌﺪﻳﻨﺔ :ﻫﺆﻻﺀ ﻗﺪ ﻋﺮﻓﻮﺍ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺁﻣﻨﻮﺍ ﺑﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﰒ ﺍﻓﺘﺘﻨﻮﺍ ﻟﺒﻼ ٍﺀ ﳊﻘﻬﻢ ﻻ ﻧﺮﻯ ﳍﻢ ﺗﻮﺑﺔ ،ﻭﻛﺎﻧﻮﺍ ﻫﻢ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰ ﺲ ﻓِﻲ ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﺃﹶﻟْﻴ َ ﻭﺟﻞ ﰲ ﻛﺘﺎﺑﻪ } :ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ َﺟ َﻬﻨﱠ َﻢ َﻣ ﹾﺜﻮًﻯ ﻟﱢ ﹾﻠ ُﻤَﺘ ﹶﻜﺒﱢﺮﹺﻳ َﻦ { ] ﺍﻟﺰﻣﺮ [ ٦٠ :ﻗﺎﻝ ﻋﻤﺮ :ﻓﻜﺘﺒﺘﻬﺎ ﺑﻴﺪﻱ ﰒ ﺑﻌﺜﺘﻬﺎ ﺇﱃ ﻫﺸﺎﻡ .ﻗﺎﻝ ﻫﺸﺎﻡ :ﻓﻠﻤﺎ ﻗﺪﻣﺖ ﻋﻠﻲّ ﺧﺮﺟﺖ ﻬﺑﺎ ﺇﱃ ﺫﻱ ﹸﻃﻮًﻯ ﻓﻘﻠﺖ :ﺍﻟﻠﻬﻢ ﻓﻬﻤﻨﻴﻬﺎ ﻓﻌﺮﻓﺖ ﺃﻬﻧﺎ ﻧﺰﻟﺖ ﻓﻴﻨﺎ ،ﻓﺮﺟﻌﺖ ﻓﺠﻠﺴﺖ ﻋﻠﻰ ﺑﻌﲑﻱ ﻓﻠﺤﻘﺖ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﻛﺎﻥ ﻗﻮﻡ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻗﹶﺘﻠﻮﺍ ﻓﺄﻛﺜﺮﻭﺍ ، ﻭﺯﻧﻮﺍ ﻓﺄﻛﺜﺮﻭﺍ ،ﻓﻘﺎﻟﻮﺍ ﻟﻠﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﺑﻌﺜﻮﺍ ﺇﻟﻴﻪ :ﺇﻥ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﳊﺴﻦ ﺃ َﻭ ﲣﱪﻧﺎ ﺃﻥ ﻟﻨﺎ ﺗﻮﺑﺔ؟ ﻓﺄﻧﺰﻝ ﺴ ﹺﻬ ْﻢ { ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ﲟﻌﻨﺎﻩ .ﻭﻗﺪ ﻣﻀﻰ ﰲ ﺁﺧﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻫﺬﻩ ﺍﻵﻳﺔ } :ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ »ﺍﻟﻔﺮﻗﺎﻥ« .ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ ﻧﺰﻟﺖ ﰲ ﺃﻫﻞ ﻣﻜﺔ ﻗﺎﻟﻮﺍ :ﻳﺰﻋﻢ ﳏﻤﺪ ﺃﻥ ﻣﻦ ﻋﺒﺪ ﺍﻷﻭﺛﺎﻥ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﱂ ﻳﻐﻔﺮ ﻟﻪ ،ﻭﻛﻴﻒ ﻬﻧﺎﺟﺮ ﻭﻧُﺴْﻠﻢ ﻭﻗﺪ ﻋﺒﺪﻧﺎ ﻣﻊ ﺍﷲ ﺇﳍﹰﺎ ﺁﺧﺮ ﻭﻗﺘﻠﻨﺎ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ! ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ . ﻭﻗﻴﻞ :ﺇﻬﻧﺎ ﻧﺰﻟﺖ ﰲ ﻗﻮﻡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺧﺎﻓﻮﺍ ﺃﻻﹼ ﻳﺘﻘﺒﻞ ﻣﻨﻬﻢ ﻟﺬﻧﻮﺏ ﺳﺒﻘﺖ ﳍﻢ ﰲ ﺸﻲّ ﻗﺎﺗﻞ ﲪﺰﺓ؛ ﻷﻧﻪ ﻇﻦ ﺃﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺇﺳﻼﻣﻪ :ﻭﺭﻭﻯ ﺍﺑﻦ ﺍﳉﺎﻫﻠﻴﺔ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻳﻀﹰﺎ ﻭﻋﻄﺎﺀ :ﻧﺰﻟﺖ ﰲ ﻭﺣ ِ
ﺟﺮﻳﺞ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ " :ﺃﺗَﻰ َﻭﺣْﺸﻲّ ﺇﱃ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ؛ ﻓﻘﺎﻝ :ﻳﺎ ﳏﻤﺪ ﺃﺗﻴﺘﻚ ﻣﺴﺘﺠﲑﹰﺍ ﻓﺄﺟﺮﱐ ﺣﱴ ﺃﲰﻊ ﻛﻼﻡ ﺍﷲ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﻗﺪ ﻛﻨﺖ ﺃﺣﺐّ ﺃﻥ ﺃﺭﺍﻙ ﻋﻠﻰ ﻏﲑ ﺟﻮﺍﺭ ﻓﺄﻣﺎ ﺇﺫ ﺃﺗﻴﺘﲏ ﻣﺴﺘﺠﲑﹰﺍ ﻓﺄﻧﺖ ﰲ ﺟﻮﺍﺭﻱ ﺣﱴ ﺗﺴﻤﻊ ﻛﻼﻡ ﺍﷲ« ﻗﺎﻝ :ﻓﺈﱐ ﺃﺷﺮﻛﺖ ﺑﺎﷲ ﻭﻗﺘﻠﺖ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﻭﺯﻧﻴﺖ ،ﻫﻞ ﻳﻘﺒﻞ ﺍﷲ ﻣﲏ ﺗﻮﺑﺔ؟ ﻓﺼﻤﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﻧﺰﻟﺖ } :ﻭﺍﻟﺬﻳﻦ ﹶﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﷲ ﺇﳍﺎ ﺁ َﺧ َﺮ َﻭ ﹶﻻ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ َﺣﺮﱠ َﻡ ﺍﷲ ﹺﺇﻻﱠ ﺑﺎﳊﻖ َﻭ ﹶﻻ َﻳ ْﺰﻧُﻮ ﹶﻥ { ] ﺍﻟﻔﺮﻗﺎﻥ [ ٦٨ :ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ ﻓﺘﻼﻫﺎ ﻋﻠﻴﻪ؛ ﻓﻘﺎﻝ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ ﺃﺭﻯ ﺷﺮﻃﹰﺎ ﻓﻠﻌﻠﻲ ﻻ ﺃﻋﻤﻞ ﺻﺎﳊﹰﺎ ،ﺃﻧﺎ ﰲ ﺟﻮﺍﺭﻙ ﺣﱴ ﺃﲰﻊ ﻛﻼﻡ ﺍﷲ .ﻓﻨﺰﻟﺖ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ] ﺍﻟﻨﺴﺎﺀ [ ٤٨ :ﻓﺪﻋﺎ ﺑﻪ ﻓﺘﻼ ﻋﻠﻴﻪ؛ ﻗﺎﻝ :ﻓﻠﻌﻠﻲ ﳑﻦ ﻻ ﻳﺸﺎﺀ ﺃﻧﺎ ﰲ ﺟﻮﺍﺭﻙ ﺣﱴ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍ ﷲ { ﻓﻘﺎﻝ :ﻧﻌﻢ ﺍﻵﻥ ﻻ ﺃﺭﻯ ﺃﲰﻊ ﻛﻼﻡ ﺍﷲ .ﻓﻨﺰﻟﺖ } :ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ ﺷﺮﻃﹰﺎ .ﻓﺄﺳﻠﻢ " ﻭﺭﻭﻯ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺛﺎﺑﺖ ﻋﻦ َﺷﻬْﺮ ﺑﻦ َﺣ ْﻮﺷَﺐ ﻋﻦ ﺃﲰﺎﺀ :ﺃﻬﻧﺎ ﲰﻌﺖ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﺮﺃ } :ﹸﻗ ﹾﻞ ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﻧﻮﺏ َﺟﻤِﻴﻌﹰﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ { . ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ ﺏ َﺟﻤِﻴﻌﹰﺎ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ { .ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ :ﻭﻫﺎﺗﺎﻥ ﺍﻟﻘﺮﺍﺀﺗﺎﻥ ﻭﰲ ﻣﺼﺤﻒ ﺍﺑﻦ ﻣﺴﻌﻮﺩ } ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ،ﺃﻱ ﻳﻐﻔﺮ ﺍﷲ ﳌﻦ ﻳﺸﺎﺀ .ﻭﻗﺪ ﻋﺮﻑ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ،ﻭﻫﻮ ﺍﻟﺘﺎﺋﺐ ﺃﻭ ﻣﻦ ﻋﻤﻞ ﺻﻐﲑﺓ ﻭﱂ ﺗﻜﻦ ﻟﻪ ﻛﺒﲑﺓ ،ﻭﺩﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﻳﺮﻳﺪ ﺍﻟﺘﺎﺋﺐ ﻣﺎ ﺑﻌﺪﻩ } َﻭﺃﹶﻧﻴﺒُﻮﺍ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹸﻜ ْﻢ { ﻓﺎﻟﺘﺎﺋﺐ ﻣﻐﻔﻮﺭ ﻟﻪ ﺫﻧﻮﺑﻪ ﲨﻴﻌﹰﺎ ، ﺏ { ] ﻃﻪ [ ٨٢ :ﻓﻬﺬﺍ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ .ﻭﻗﺎﻝ ﻋﻠﻲّ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ :ﻣﺎ ﰲ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ } َﻭﹺﺇﻧﱢﻲ ﹶﻟ َﻐﻔﱠﺎﺭٌ ﻟﱢﻤَﻦ ﺗَﺎ َ ﺴ ﹺﻬ ْﻢ ﹶﻻ َﺗ ﹾﻘَﻨﻄﹸﻮ ﹾﺍ ﻣِﻦ ﺭﱠ ْﺣ َﻤ ِﺔ ﺍﷲ { ﻭﻗﺪ ﻣﻀﻰ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺃﻭﺳﻊ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ } ﹸﻗ ﹾﻞ ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ ﰲ »ﺳﺒﺤﺎﻥ« .ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ :ﻭﻫﺬﻩ ﺃﺭﺟﻰ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﺮﺩّ ﻋﻠﻴﻬﻢ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻗﺎﻝ ﺃﺭﺟﻰ ﺁﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺱ ﻋﻠﻰ ﻇﹸ ﹾﻠ ِﻤ ﹺﻬ ْﻢ { ] ﺍﻟﺮﻋﺪ [ ٦ :ﻭﻗﺪ ﻣﻀﻰ ﰲ »ﺍﻟﺮﻋﺪ« .ﻭﻗﺮﻯﺀ » َﻭ ﹶﻻ ﻚ ﻟﹶﺬﹸﻭ َﻣ ْﻐ ِﻔ َﺮ ٍﺓ ﻟﱢﻠﻨﱠﺎ ﹺ ﻗﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻭﹺﺇﻥﱠ َﺭﺑﱠ َ َﺗ ﹾﻘﹺﻨﻄﹸﻮﺍ« ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﻭﻓﺘﺤﻬﺎ .ﻭﻗﺪ ﻣﻀﻰ ﰲ »ﺍﳊﺠﺮ« ﺑﻴﺎﻧﻪ . ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ َﺭﺑﱢ ﹸﻜ ْﻢ { ﺃﻱ ﺍﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ ﺑﺎﻟﻄﺎﻋﺔ .ﳌﺎ ﺑﲔ ﺃﻥ ﻣﻦ ﺗﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﻳﻐﻔﺮ ﻟﻪ ﺃﻣﺮ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻟﺮﺟﻮ ﻉ ﺇﻟﻴﻪ ،ﻭﺍﻹﻧﺎﺑﺔ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ﺑﺎﻹﺧﻼﺹ َ } .ﻭﹶﺃ ْﺳِﻠﻤُﻮ ﹾﺍ ﹶﻟﻪُ { ﺃﻱ ﺍﺧﻀﻌﻮﺍ ﻟﻪ ﻭﺃﻃﻴﻌﻮﺍ } ﻣِﻦ ﹶﻗ ْﺒ ﹺﻞ ﺃﹶﻥ َﻳﹾﺄِﺗَﻴﻜﹸﻢُ ﺼﺮُﻭ ﹶﻥ { ﺃﻱ ﻻ ﲤﻨﻌﻮﻥ ﻣﻦ ﻋﺬﺍﺑﻪ .ﻭﺭﻭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺍﻟﻌﺬﺍﺏ { ﰲ ﺍﻟﺪﻧﻴﺎ } ﹸﺛﻢﱠ ﹶﻻ ﺗُﻨ َ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " :ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻥ ﻳﻄﻴﻞ ﺍﷲ ﻋﻤﺮ ﺍﳌﺮﺀ ﰲ ﺍﻟﻄﺎﻋﺔ ﻭﻳﺮﺯﻗﻪ ﺍﻹﻧﺎﺑﺔ ،ﻭﺇﻥ ﻣﻦ ﺍﻟﺸﻘﺎﻭﺓ ﺃﻥ ﻳﻌﻤﻞ ﺍﳌﺮﺀ ﻭﻳﻌﺠﺐ ﺑﻌﻤﻠﻪ " ﺱ ِﻣ ْﻦ َﺑ ﹾﻞ َﺟَﻌ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﹶﺃ ْﺳﺒَﺎﺑًﺎ َﻳَﺘ َﻮ ﺻﱠﻠﹸﻮ ﹶﻥ ﺑﹺﻬَﺎ ﺇﻟﹶﻰ َﺭ ﹾﻓ ﹺﻊ ﺍﻟﻀﱠ َﺮ ﹺﺭ َﻋ ْﻨ ُﻬ ْﻢ ،ﻭَﻟِﻬَﺬﹶﺍ ﻗِﻴ ﹶﻞ :ﺇﻥﱠ ﺍ ﹾﻟ ﹶﻔﻘِﻴ َﻪ ﹸﻛ ﱡﻞ ﺍ ﹾﻟ ﹶﻔﻘِﻴ ِﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳُ َﺆﻳﱢﺲُ ﺍﻟﻨﱠﺎ َ ﺠﺮﱢﺋﹸﻬُ ْﻢ َﻋﻠﹶﻰ َﻣﻌَﺎﺻِﻲ ﺍﻟﻠﱠ ِﻪ )(١ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ َﻭﻟﹶﺎ ﻳُ َ __________ ) - (١ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) -ﺝ / ٢ﺹ (١٥١ َﻭﹶﺃﻣﱠﺎ ﻣَﺎ ﻳُ ﹾﺬ ﹶﻛﺮُ َﻋ ْﻦ " ﹸﻏﻠﹶﺎ ِﺓ ﺍﻟﹾﻤُﺮْ ﹺﺟﹶﺌ ِﺔ " ﹶﺃﻧﱠ ُﻬ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ :ﹶﻟ ْﻦ َﻳ ْﺪﺧُ ﹶﻞ ﺍﻟﻨﱠﺎ َﺭ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺘﱠ ْﻮﺣِﻴ ِﺪ ﹶﺃ َﺣ ٌﺪ ﹶﻓﻠﹶﺎ َﻧ ْﻌ ﹺﺮﻑُ ﻗﹶﺎِﺋﻠﹰﺎ ﻣَﺸْﻬُﻮﺭًﺍ ِﻣ ْﻦ ﺨ ْﻤ ﹺﺮ ﺏ ﺍ ﹾﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻗﺪّ َﺷ ﹺﻬ َﺪ ِﻟﺸَﺎ ﹺﺭ ﹺ ﲔ ﺇﻟﹶﻰ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻳُ ﹾﺬ ﹶﻛﺮُ َﻋ ْﻨﻪُ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ .ﻭ " ﹶﺃْﻳﻀًﺎ " ﹶﻓﹺﺈﻥﱠ ﺍﻟﻨﱠﹺﺒﻲﱠ َ ﺍ ﹾﻟ َﻤ ْﻨﺴُﻮﹺﺑ َ ﺤﺐﱡ ﺍﻟﻠﱠ َﻪ َﻭ َﺭﺳُﻮﹶﻟﻪُ َﻭَﻧﻬَﻰ َﻋ ْﻦ ﹶﻟ ْﻌَﻨِﺘ ِﻪ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ َﻣ ْﻦ ﹶﺃ َﺣﺐﱠ ﺍﻟﻠﱠ َﻪ َﻭ َﺭﺳُﻮﹶﻟﻪُ ﹶﺃ َﺣﺒﱠﻪُ ﺍﻟﻠﱠ ُﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ﹺﺑ ﹶﻘ ْﺪ ﹺﺭ ﺕ ﹺﺑﹶﺄﻧﱠﻪُ ُﻳ ِ ﺠﻠﹸﻮ ِﺩ َﻣﺮﱠﺍ ٍ ﺍ ﹾﻟ َﻤ ْ ﺴ ﹶﻄ ﺢُ ْﺑ ُﻦ ﹸﺃﺛﹶﺎﹶﺛ ﹶﺔ َﻭﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ َﺑ ْﺪ ﹴﺭ َﻭﹶﻗ ْﺪ ﹶﺃْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ﻓِﻴ ِﻪ ﲔ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ﹺﻬ ْﻢ ِﻣ ْ ﺸ ﹶﺔ ﹸﺃﻡﱠ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﻚ َ .ﻭﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻗ ﹶﺬﻓﹸﻮﺍ ﻋَﺎِﺋ َ ﹶﺫِﻟ َ ﲔ ﻀ ﹺﻞ ِﻣ ْﻨ ﹸﻜ ْﻢ ﻭَﺍﻟﺴﱠ َﻌ ِﺔ ﹶﺃ ﹾﻥ ُﻳ ْﺆﺗُﻮﺍ ﺃﹸﻭﻟِﻲ ﺍ ﹾﻟ ﹸﻘ ْﺮﺑَﻰ ﻭَﺍ ﹾﻟ َﻤﺴَﺎ ِﻛ َ ﺼﹶﻠﻪُ َ } :ﻭﻟﹶﺎ َﻳﹾﺄَﺗ ﹺﻞ ﺃﹸﻭﻟﹸﻮ ﺍ ﹾﻟ ﹶﻔ ْ ﻒ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳ ِ ﹶﻟﻤﱠﺎ َﺣﹶﻠ َ
ﺴ ﹶﻄ ﺤًﺎ َﻭﹶﺃ ْﻣﺜﹶﺎﹶﻟﻪُ ﺗَﺎﺑُﻮﺍ ﺤﺒﱡﻮ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ْﻐ ِﻔ َﺮ ﺍﻟﻠﱠ ُﻪ ﹶﻟ ﹸﻜ ْﻢ { َ .ﻭﹺﺇ ﹾﻥ ﻗِﻴ ﹶﻞ :ﺇﻥﱠ ِﻣ ْ ﻭَﺍﻟﹾﻤُﻬَﺎﺟﹺﺮﹺﻳﻦَ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍﻟﻠﱠ ِﻪ َﻭ ﹾﻟَﻴ ْﻌﻔﹸﻮﺍ َﻭﻟﹾَﻴﺼْﹶﻔ ﺤُﻮﺍ ﹶﺃﻟﹶﺎ ُﺗ ِ ﺐ ﻚ } ﺣَﺎ ِﻃﺐُ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﺑﻠﺘﻌﺔ ﻛﹶﺎَﺗ َ ﺢ ﻭَﺍﹾﻟﹺﺈ ْﺣﺴَﺎ ِﻥ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َ .ﻭ ﹶﻛ ﹶﺬِﻟ َ ﻁ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﺑﹺﺎ ﹾﻟ َﻌ ﹾﻔ ﹺﻮ َﻋ ْﻨ ُﻬ ْﻢ ﻭَﺍﻟﺼﱠ ﹾﻔ ﹺ ﺸ ُﺮ ﹾ ﹶﻟ ِﻜﻦﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ َﻳ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﻧﱠ ُﻪ ﹶﻗ ْﺪ َﺷ ﹺﻬ َﺪ ﺑَﺪْﺭًﺍ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃﺭَﺍ َﺩ ﻋُ َﻤﺮُ ﹶﻗ ْﺘﹶﻠﻪُ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ ﲔ ﹺﺑﹶﺄ ْﺧﺒَﺎ ﹺﺭ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ ﺻﻠﱠﻰ ﺖ َﻋ ْﻨﻪُ َ ﻚ ﹶﺛَﺒ َ َﻭﻣَﺎ ُﻳ ْﺪﺭﹺﻳﻚ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻗ ْﺪ ﺍﻃﱠﹶﻠ َﻊ َﻋﻠﹶﻰ ﹶﺃﻫْﻞ َﺑ ْﺪ ﹴﺭ ﹶﻓ ﹶﻘﺎ ﹶﻝ :ﺍﻋْﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ ؟ { َ .ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺹ َﺗ ﹾﻘَﺘﻀِﻲ :ﹶﺃﻥﱠ ﺠ َﺮ ِﺓ { َﻭ َﻫ ِﺬ ِﻩ ﺍﻟﻨﱡﺼُﻮ ُ ﺖ ﺍﻟﺸﱠ َ ﺤ َ ﺢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ } :ﻟﹶﺎ َﻳ ْﺪﺧُﻞﹸ ﺍﻟﻨﱠﺎ َﺭ ﹶﺃ َﺣ ٌﺪ ﺑَﺎَﻳ َﻊ َﺗ ْ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤﺪِﻳﺚﹸ َﻳ ﹾﻘَﺘﻀِﻲ ﻚ ﺑﹺﻬَﺬﹶﺍ ؛ ﻭَﺍﹾﻟ َ ﺹ ِﻟﺄﹸﻭﹶﻟِﺌ َ ﻚ َﺗ ْﻮَﺑ ﹰﺔ ؛ ﻭَﺇﹺﻟﱠﺎ ﹶﻓﻠﹶﺎ ﺍ ْﺧِﺘﺼَﺎ َ ﻁ َﻣ َﻊ ﹶﺫِﻟ َ ﺸَﺘ ﹺﺮ ﹾ ﺕ َﻭﹶﻟ ْﻢ َﻳ ْ ﺴﻨَﺎ ِ ﺤَ ﻚ ﺍﹾﻟ َ ﺕ َﻣ ْﻐﻔﹸﻮ َﺭ ﹲﺓ ﹺﺑِﺘ ﹾﻠ َ ﺍﻟﺴﱠﻴﱢﹶﺌﺎ ِ ﺼ ِﻪ ﻚ ِﻣ ْﻦ َﺧﺼَﺎِﺋ ِ ﺻﻐَﺎِﺋﺮُ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹶﺫِﻟ َ ﻚ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹶﻟ ُﻪ ﺇﻟﱠﺎ َ ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ .ﻭَﺇﹺﺫﹶﺍ ﻗِﻴ ﹶﻞ :ﺇﻥﱠ ﻫَﺬﹶﺍ ِﻟﹶﺄﻥﱠ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻦ ﺃﹸﻭﹶﻟِﺌ َ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ﹺﺑ ﹶﺬِﻟ َ ﺏ ﻭَﺍﻟﺴﱡﻨﱠ ِﺔ َ :ﻋﻠﹶﻰ ﺹ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﺖ ُﻧﺼُﻮ ُ ﲑ ِﺓ ِﻣ ْﻦ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺍ ﹾﻟ َﻤ ْﻐﻔﹸﻮ ﹺﺭ ﹶﻟ ُﻬ ْﻢ ﻭ " ﹶﺃ ْﻳﻀًﺎ " ﹶﻗ ْﺪ َﺩﻟﱠ ْ ﺠﻮﹺﻳ َﺰ ﺍ ﹾﻟ ﹶﻜﹺﺒ َ ﹶﺃْﻳﻀًﺎ َ .ﻭﹶﺃﻥﱠ ﻫَﺬﹶﺍ َﻳﺴَْﺘﻠﹾ ﹺﺰﻡُ َﺗ ْ ﲔ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ﺏ " .ﹶﺃ َﺣ ُﺪﻫَﺎ " ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﻭَﻫَﺬﹶﺍ ُﻣﺘﱠﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ْﻴ َﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺸ َﺮ ِﺓ ﹶﺃ ْﺳﺒَﺎ ﹴ ﺤ ﹺﻮ َﻋ َ ﺏ َﺗﺰُﻭ ﹸﻝ َﻋ ْﻦ ﺍ ﹾﻟ َﻌ ْﺒ ِﺪ ﹺﺑَﻨ ْ ﹶﺃﻥﱠ ُﻋﻘﹸﻮَﺑ ﹶﺔ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﺏ َﺟﻤِﻴﻌًﺎ ﺇﻧﱠ ُﻪ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ ﺴ ﹺﻬﻢْ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﻱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ } :ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ ﺏ ﺍﻟﺮﱠﺣِﻴ ُﻢ ﺕ َﻭﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ ﺍﻟﺘﱠﻮﱠﺍ ُ ﺍﻟﺮﱠﺣِﻴ ُﻢ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳﹾﺄﺧُﺬﹸ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ ﻚ " ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎﻧﹺﻲ " { َ .ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭَﻳ ْﻌﻔﹸﻮ َﻋ ﹺﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ { َﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ َ ﻱ َﺭﺏﱢ ﺐ ﻋَﺒْﺪٌ ﹶﺫ ْﻧﺒًﺎ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ } :ﺇﺫﹶﺍ ﹶﺃ ﹾﺫَﻧ َ ﺤ ْﻴ ﹺﻦ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟﺼﱠﺤِﻴ َ ﺐ ﺫﹶﻧْﺒًﺎ ﺁ َﺧ َﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﺐ َﻭَﻳ ﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ِﻟ َﻌْﺒﺪِﻱ ﹸﺛﻢﱠ ﹶﺃ ﹾﺫَﻧ َ ﹶﺃ ﹾﺫَﻧﺒْﺖ ﹶﺫ ْﻧﺒًﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ﻟِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ َ :ﻋِﻠ َﻢ َﻋ ْﺒﺪِﻱ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑﺎ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﱠ ْﻧ َ ﺐ َﻭَﻳﹾﺄﺧُﺬﹸ ﹺﺑ ِﻪ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ِﻟ َﻌ ْﺒﺪِﻱ ﻱ َﺭﺏﱢ ﹶﺃ ﹾﺫَﻧﺒْﺖ ﺫﹶﻧْﺒًﺎ ﺁ َﺧ َﺮ .ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ُﻩ ﻟِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺑﱡﻪُ َ :ﻋِﻠ َﻢ َﻋ ْﺒﺪِﻱ ﹶﺃﻥﱠ ﹶﻟﻪُ َﺭﺑﺎ َﻳ ْﻐِﻔﺮُ ﺍﻟﺬﱠْﻧ َ ﹶﺃ ْ ﺐ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ ﺴِﻠ ﹴﻢ َﻋ ْﻨﻪُ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ } :ﹶﻟ ْﻮ ﹶﻟ ْﻢ ﺗُ ﹾﺬﹺﻧﺒُﻮﺍ ﹶﻟ ﹶﺬ َﻫ َ ﺢ ﻣُ ْ ﺻ ﺤِﻴ ﹺ ﻚ :ﻓِﻲ ﺍﻟﺜﱠﺎِﻟﹶﺜ ِﺔ ﹶﺃ ْﻭ ﺍﻟﺮﱠﺍﹺﺑ َﻌ ِﺔ { َﻭﻓِﻲ َ ﹶﻓ ﹾﻠَﻴ ﹾﻔ َﻌ ﹾﻞ ﻣَﺎ ﺷَﺎ َﺀ ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ َ ﺴَﺘ ْﻐِﻔﺮُﻭ ﹶﻥ ﹶﻓَﻴﻐْ ِﻔﺮُ ﹶﻟ ُﻬ ْﻢ { َ .ﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎ ﹸﻝ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﻫُ َﻮ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻛﻤَﺎ ﺟَﺎ َﺀ ﻓِﻲ َﻭﹶﻟ ﺠَﺎ َﺀ ﹺﺑ ﹶﻘ ْﻮ ﹺﻡ ُﻳ ﹾﺬﹺﻧﺒُﻮ ﹶﻥ ﹸﺛﻢﱠ َﻳ ْ ﺻﺮﱠ َﻣ ْﻦ ﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ َﻭﹺﺇ ﹾﻥ ﻋَﺎ َﺩ ﻓِﻲ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﻣِﺎﹶﺋ ﹶﺔ َﻣﺮﱠ ٍﺓ { َﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎ ﹸﻝ َ :ﺑ ﹾﻞ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﹺﺑﺪُﻭ ِﻥ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ُﻣﻤْﻜِﻦٌ ﻭَﺍﻗِﻊٌ ﺚ } ﻣَﺎ ﹶﺃ َ َﺣﺪِﻳ ِ ﺐ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻣ َﻊ ﺤ ﹶﻜﻢُ ﹺﺑ ِﻪ ﻋَﺎﻡﱞ ﻓِﻲ ﹸﻛﻞﱢ ﺗَﺎِﺋ ﹴ ﺿ ٌﻊ ﺁ َﺧﺮُ ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ َﺭ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻣ َﻊ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻣﻤﱠﺎ ﻳُ ْ ﺴﻂﹸ ﻫَﺬﹶﺍ ﹶﻟﻪُ َﻣ ْﻮ ِ َﻭَﺑ ْ ﺏ ﺸَﻴ ِﺔ ﻭَﺍ ﹾﻟﹺﺈﻧَﺎَﺑ ِﺔ ﻣَﺎ َﻳﻤْ ﺤُﻮ ﺍﻟ ﱡﺬﻧُﻮ َ ﺨ ْ ﺤﺼُﻞﹸ ﹶﻟ ُﻬ ْﻢ ِﻋ ْﻨ َﺪ ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ِﻣ ْﻦ ﺍ ﹾﻟ َ ﺴَﺘ ْﻐ ِﻔﺮﹺﻳ َﻦ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻗ ْﺪ َﻳ ْ ﺾ ﺍ ﹾﻟﻤُ ْ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ِﻓﻲ َﺣﻖﱢ َﺑ ْﻌ ﹺ ﺹ ﺍﻟﱠﺬِﻱ ﻕ ﻭَﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹺ ﻉ ِﻣ ْﻦ ﺍﻟﺼﱢ ْﺪ ﹺ ﺕ ؛ ﹶﻟﻤﱠﺎ ﻗﹶﺎﻟﹶﻬَﺎ ﹺﺑَﻨ ْﻮ ﹺ ﻚ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺖ ﹺﺑِﺘ ﹾﻠ َ ﺚ ﺍ ﹾﻟﹺﺒﻄﹶﺎﹶﻗ ِﺔ ﹺﺑﹶﺄﻥﱠ ﹶﻗ ْﻮ ﹶﻝ :ﻟﹶﺎ ﺇﹶﻟ َﻪ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ﹶﺛﻘﹸﹶﻠ ْ ﹶﻛﻤَﺎ ﻓِﻲ َﺣﺪِﻳ ِ ﲑ " .ﺍﻟﺴﱠَﺒﺐُ ﻚ ﹶﻛِﺜ ٌ ﺼ ﹶﻞ ﻓِﻲ ﻗﹶﻠﹾﺒﹺﻬَﺎ ﺇ ﹾﺫ ﺫﹶﺍ َﻙ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َﻭﹶﺃ ْﻣﺜﹶﺎ ﹸﻝ ﹶﺫِﻟ َ ﺐ ِﻟﻤَﺎ َﺣ َ ﺴ ﹾﻘ ﹺﻲ ﺍﹾﻟ ﹶﻜ ﹾﻠ ﹺ ﺕ َﻭ ﹶﻛﻤَﺎ ﹶﻏ ﹶﻔ َﺮ ِﻟ ﹾﻠَﺒِﻐﻲﱢ ﹺﺑ َ ﻳَﻤْ ﺤُﻮ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺴﻨَﺎ ِ ﺤَ ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣَﻴﺔﹸ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ ﹶﻃ َﺮﹶﻓ ﹺﻲ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ َﻭ ُﺯﹶﻟﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﺇﻥﱠ ﺍﹾﻟ َ ﺴﻨَﺎ ُ ﺤَ ﺍﻟﺜﱠﺎِﻟﺚﹸ " :ﺍﹾﻟ َ ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭَﻣﻀَﺎ ﹸﻥ ﺇﻟﹶﻰ َﺭَﻣﻀَﺎ ﹶﻥ ﻣُﻜﹶﻔﱢﺮَﺍﺕٌ ﺨ ْﻤ ُ ﺕ ﺍﹾﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ { َﻭﻗﹶﺎ ﹶﻝ َ ﺖ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ { َﻭﻗﹶﺎ ﹶﻝ َ } :ﻣ ْﻦ ﺻَﺎ َﻡ َﺭَﻣﻀَﺎ ﹶﻥ ﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ { َﻭﻗﹶﺎ ﹶﻝ َ } :ﻣ ْﻦ ِﻟﻤَﺎ َﺑ ْﻴَﻨﻬُﻦﱠ ﺇﺫﹶﺍ ﺍﹸ ْﺟﺘُﹺﻨَﺒ ْ ﺴ ْﻖ َﺭ َﺟ َﻊ ِﻣ ْﻦ ﺚ َﻭﹶﻟ ْﻢ َﻳ ﹾﻔ ُ ﺖ ﹶﻓﹶﻠ ْﻢ َﻳ ْﺮﹸﻓ ﹾ ﻗﹶﺎ َﻡ ﹶﻟ ْﻴﹶﻠ ﹶﺔ ﺍ ﹾﻟ ﹶﻘ ْﺪ ﹺﺭ ﺇﳝَﺎﻧًﺎ ﻭَﺍ ْﺣِﺘﺴَﺎﺑًﺎ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ { َﻭﻗﹶﺎ ﹶﻝ } َﻣ ْﻦ َﺣ ﺞﱠ ﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒ ْﻴ َ ﹸﺫﻧُﻮﹺﺑ ِﻪ ﹶﻛَﻴ ْﻮ ﹺﻡ َﻭﹶﻟ َﺪﺗْﻪُ ﹸﺃﻣﱡ ُﻪ { َﻭﻗﹶﺎ ﹶﻝ ِ } :ﻓ ْﺘَﻨﺔﹸ ﺍﻟﺮﱠﺟُ ﹺﻞ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ َﻭﻣَﺎِﻟ ِﻪ َﻭ َﻭﹶﻟ ِﺪ ِﻩ ﺗُﻜﹶﻔﱢﺮُﻫَﺎ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻭَﺍﻟﺼﱢﻴَﺎ ُﻡ ﻭَﺍﻟﺼﱠ َﺪﹶﻗ ﹸﺔ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ ﻀ ﹴﻮ ﻣِﻨْﻬَﺎ ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻑ ﻭَﺍﻟﻨﱠﻬْﻲُ َﻋ ْﻦ ﺍ ﹾﻟﻤُْﻨ ﹶﻜ ﹺﺮ َ { .ﻭﻗﹶﺎ ﹶﻝ َ } :ﻣ ْﻦ ﹶﺃ ْﻋَﺘ َﻖ َﺭﹶﻗَﺒ ﹰﺔ ﻣُﺆْ ِﻣَﻨ ﹰﺔ ﹶﺃ ْﻋَﺘ َﻖ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜﻞﱢ ﻋُ ْ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ ﺨﻄِﻴﹶﺌ ﹶﺔ ﹶﻛﻤَﺎ ﻳُ ﹾﻄ ِﻔﺊﹸ ﺍ ﹾﻟﻤَﺎ ُﺀ ﺍﻟﻨﱠﺎ َﺭ ﺡ َ .ﻭﻗﹶﺎ ﹶﻝ } :ﺍﻟﺼﱠ َﺪﹶﻗﺔﹸ ﺗُ ﹾﻄِﻔﺊﹸ ﺍ ﹾﻟ َ ﺤﺎ ﹺ َﺣﺘﱠﻰ ﹶﻓ ْﺮ َﺟﻪُ ﹺﺑ ﹶﻔ ْﺮ ﹺﺟ ِﻪ { َﻭ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ َﻭﹶﺃ ْﻣﺜﹶﺎﹸﻟﻬَﺎ ﻓِﻲ ﺍﻟﺼﱢ َ ﺕ ﺇﻧﱠﻤَﺎ ﺗُ ﹶﻜﻔﱢﺮُ ﺴﻨَﺎ ُ ﺤَ ﺐ { َ .ﻭ ُﺳﺆَﺍﹸﻟ ُﻬ ْﻢ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﹶﺃ ﹾﻥ ﻳَﻘﹸﻮﻟﹸﻮﺍ ﺍﹾﻟ َ ﺤ ﹶﻄ َ ﺕ ﹶﻛﻤَﺎ َﺗ ﹾﺄﻛﹸﻞﹸ ﺍﻟﻨﱠﺎ ُﺭ ﺍﹾﻟ َ ﺴﻨَﺎ ِ ﺤَ ﺴﺪُ َﻳ ﹾﺄﻛﹸﻞﹸ ﺍﹾﻟ َ ﺤَ ﻭَﺍﹾﻟ َ ﺏ َﻋ ْﻦ ﺖ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ " ﹶﻓُﻴ ﺠَﺎ ُ ﺚ " :ﻣَﺎ ﺍﹸ ْﺟﺘُﹺﻨَﺒ ْ ﺾ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ﻂ ﹶﻓﹶﺄﻣﱠﺎ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ ﹶﻓﻠﹶﺎ ﺗُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻛﻤَﺎ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﻓِﻲ َﺑ ْﻌ ﹺ ﺍﻟﺼﱠﻐَﺎِﺋ َﺮ ﹶﻓ ﹶﻘ ﹾ ﻚ ﺻﻴَﺎ ﹺﻡ َﺷ ْﻬ ﹺﺮ َﺭ َﻣﻀَﺎ ﹶﻥ َﻭ ﹶﺫِﻟ َ ﺲ َﻭﺍﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ ِ ﺨ ْﻤ ﹺ ﺕ ﺍﹾﻟ َ ﺾ .ﻛﹶﺎﻟﺼﱠﹶﻠﻮَﺍ ِ ﻁ ﺟَﺎ َﺀ ﻓِﻲ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﻫَﺬﹶﺍ ﹺﺑ ُﻮﺟُﻮ ِﻩ .ﹶﺃ َﺣ ُﺪﻫَﺎ :ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍﻟﺸﱠ ْﺮ ﹶ ﻀَﻴﺔﹲ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ َﻳﻘﹸﻮ ﹸﻝ } :ﺇ ﹾﻥ َﺗ ﺠَْﺘﹺﻨﺒُﻮﺍ ﹶﻛﺒَﺎِﺋ َﺮ ﻣَﺎ ﺗُ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ ُﻧ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨ ﹸﻜ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹸﻜ ْﻢ { ﻓﹶﺎ ﹾﻟ ﹶﻔﺮَﺍِﺋﺾُ َﻣ َﻊ َﺗ ْﺮ ِﻙ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﻣُﻘﹾَﺘ ِ
ﺕ ﹶﻓﻠﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﻟﻬَﺎ ﺛﹶﻮَﺍﺏٌ ﺁ َﺧﺮُ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ َﻳﻘﹸﻮ ﹸﻝ } :ﹶﻓ َﻤ ْﻦ ﲑ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ َﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹸﻝ ﺍﻟﺰﱠﺍِﺋ َﺪﺓﹸ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ ِﻟَﺘ ﹾﻜ ِﻔ ﹺ ﲑ ِﻣ ْﻦ ﺢ ﻓِﻲ ﹶﻛِﺜ ﹴ ﺼﺮﹺﻳ ُ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ { } َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮﺍ َﻳ َﺮﻩُ { ) .ﺍﻟﺜﱠﺎﻧﹺﻲ ( :ﹶﺃﻧﱠ ُﻪ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﺍﻟﺘﱠ ْ ﻒ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻓﺮﱠ ِﻣ ْﻦ ﺍﻟﺰﱠ ْﺣ ِ ﺚ ﹺﺑﹶﺄﻥﱠ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ﹶﺓ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ َﻣ َﻊ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﹶﻛﻤَﺎ ﻓِﻲ } ﹶﻗ ْﻮِﻟ ِﻪ َ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ﺐ .ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ْﻋِﺘﻘﹸﻮﺍ َﻋ ْﻨﻪُ ُﻳ ْﻌِﺘ ْﻖ ﺍﻟﻠﱠ ُﻪ ﺐ ﻟﹶﻨَﺎ ﹶﻗ ْﺪ ﹶﺃ ْﻭ َﺟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺻَﺎ ِﺣ ﹴ { َﻭﻓِﻲ ﺍﻟﺴﱡَﻨ ﹺﻦ } ﺃﹶﺗَﻴْﻨَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ ﻕ ) . { .ﺍﻟﺜﱠﺎِﻟﺚﹸ ( ﺚ ﹶﺃﺑﹺﻲ ﹶﺫﺭﱟ َﻭﹺﺇ ﹾﻥ َﺯﻧَﻰ َﻭﹺﺇ ﹾﻥ َﺳ َﺮ َ ﺤ ْﻴ ﹺﻦ ﻓِﻲ } َﺣﺪِﻳ ِ ﻀ ﹴﻮ ِﻣ ْﻨﻪُ ﻋُﻀْﻮًﺍ ِﻣ ْﻨﻪُ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َ { .ﻭﻓِﻲ ﺍﻟﺼﱠﺤِﻴ َ ﹺﺑ ﹸﻜﻞﱢ ﻋُ ْ ﺤ ﹺﻮ ِﻫ ْﻢ ﺍﻋْﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﻓ ﹶﻘ ْﺪ ﹶﻏ ﹶﻔﺮْﺕ ﹶﻟ ﹸﻜ ْﻢ { ﺇ ﹾﻥ ﺣُ ِﻤ ﹶﻞ َﻋﻠﹶﻰ ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ﹶﺃ ْﻭ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ َﻣ َﻊ :ﹶﺃﻥﱠ } ﹶﻗ ْﻮﹶﻟﻪُ ِﻟﹶﺄ ْﻫ ﹺﻞ َﺑ ْﺪ ﹴﺭ َﻭَﻧ ْ ﺚ َﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ِﻟﻤَﺎ ﹶﻗ ْﺪ ﻋُِﻠ َﻢ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻟﹶﺎ ﻳُ ْﻐ ﹶﻔﺮُ ﺇﻟﱠﺎ ﺤﺪِﻳ ِ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓﹶﺮْ ﻕٌ َﺑ ْﻴَﻨ ُﻬ ْﻢ َﻭَﺑ ْﻴ َﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ .ﹶﻓ ﹶﻜﻤَﺎ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻞﹸ ﺍ ﹾﻟ َ ﺚ ﹶﺃﻥﱠ ﺠﺮﱠ ِﺩ ﺍﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ﺍﻟﹾﻤُ ﹶﻜﻔﱠ َﺮ ِﺓ ﺑﹺﺎﺟْﺘِﻨَﺎﺏﹺ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ) .ﺍﻟﺮﱠﺍﺑﹺﻊُ ( :ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ } َﺣﺪِﻳ ٍ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻠﹸﻪُ َﻋﻠﹶﻰ ﻣُ َ ﻉ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﹶﺃﻭﱠ ﹶﻝ ﻣَﺎ ﻳُ ﺤَﺎ َﺳﺐُ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ِﻣ ْﻦ َﻋ َﻤِﻠ ِﻪ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﹶﻓﹺﺈ ﹾﻥ ﺃﹶﻛﹾﻤَﻠﹶﻬَﺎ ﻭَﺇﹺﻟﱠﺎ ﻗِﻴ ﹶﻞ :ﹸﺍ ْﻧ ﹸﻈﺮُﻭﺍ َﻫ ﹾﻞ ﹶﻟﻪُ ِﻣ ْﻦ َﺗ ﹶﻄﻮﱡ ﹴ ﺺ ﺍ ﹾﻟﻤُ ﹶﻜﻤﱢ ﹶﻞ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ِﻟَﺘ ْﺮ ِﻙ ﻚ ﺍﻟﻨﱠ ﹾﻘ َ ﻚ { َ .ﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﹶﺫِﻟ َ ﺼَﻨﻊُ ﹺﺑﺴَﺎِﺋ ﹺﺮ ﹶﺃ ْﻋﻤَﺎِﻟ ِﻪ ﹶﻛ ﹶﺬِﻟ َ ﺖ ﹺﺑ ِﻪ ﺍﻟﹾﻔﹶﺮﹺﻳﻀَﺔﹸ ﹸﺛﻢﱠ ﻳُ ْ ﻉ ﺃﹸ ﹾﻛ ِﻤﹶﻠ ْ َﺗ ﹶﻄﻮﱡ ٌ ﺤﺐﱢ ﺍ ﹾﻟ َﻤ ْﺘﺮُﻭ ِﻙ ﻭَﺍ ﹾﻟ َﻤ ﹾﻔﻌُﻮ ﹺﻝ ﺴَﺘ َ ﻚ ﺍ ﹾﻟ ُﻤ ْ ﻕ َﺑ ْﻴ َﻦ ﹶﺫِﻟ َ ﺝ ﺇﻟﹶﻰ ﺟﱪﺍﻥ َﻭِﻟﹶﺄﻧﱠﻪُ ﺣِﻴَﻨِﺌ ٍﺬ ﻟﹶﺎ ﹶﻓ ْﺮ َ ﺤﺘَﺎ ُ ﺤﺐﱢ ﻟﹶﺎ َﻳ ْ ﺴَﺘ َ ﺤﺐﱟ ؛ ﹶﻓﹺﺈﻥﱠ َﺗ ْﺮ َﻙ ﺍ ﹾﻟﻤُ ْ ﺴَﺘ َ ﻣُ ْ ﻀﺔﹸ َﻣ َﻊ ﹶﺃﻥﱠ ﺕ .ﻭَﻫَﺬﹶﺍ ﻟﹶﺎ ُﻳﻨَﺎﻓِﻲ ِﻣ ْﻦ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍ ﹾﻟﹶﻔﺮﹺﻳ َ ﺾ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ ﹶﻓﻌُِﻠ َﻢ ﹶﺃﻧﱠﻪُ َﻳ ﹾﻜﻤُ ﹸﻞ َﻧ ﹾﻘﺺُ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﺻﻴﱠ ِﺔ ﻑ ﹶﺃﻧﱠﻪُ ﻓِﻲ َﻭ ِ ﺖ َﻭﹶﺃﺷْ َﻬﺮُ َﻭ َﻫﺬﹶﺍ ﻏﹶﺮﹺﻳﺐٌ َﺭ ﹾﻓﻌُﻪُ َﻭﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ َﻤ ْﻌﺮُﻭ ُ ﺐ َﺗ ﹾﻘ ِﺪﱘُ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ ِﻟﹶﺄﻧﱠﻪُ ﹶﺃ ﹾﺛَﺒ َ ﻫَﺬﹶﺍ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ُﻣﻌَﺎ ﹺﺭﺿًﺎ ِﻟ ﹾﻠﹶﺄﻭﱠ ﹺﻝ ﹶﻟ َﻮ َﺟ َ ﺏ ﻋَﻠﹶﻴْﻬَﺎ . ﻚ ِﻟﹶﺄﻥﱠ ﹶﻗﺒُﻮ ﹶﻝ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ ُﻳﺮَﺍ ُﺩ ﹺﺑ ِﻪ ﺍﻟﺜﱠﻮَﺍ ُ ﹶﺃﺑﹺﻲ َﺑﻜﹾﺮ ِﻟﻌُ َﻤ ﹺﺮ ؛ َﻭﹶﻗ ْﺪ ﹶﺫ ﹶﻛ َﺮﻩُ ﹶﺃ ْﺣﻤَﺪ ﻓِﻲ " ﹺﺭﺳَﺎﹶﻟِﺘ ِﻪ ﻓِﻲ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ " َ .ﻭ ﹶﺫِﻟ َ ﺖ ﺟَﺒْﺮًﺍ ﹶﻟﻬَﺎ َﻭﹺﺇ ﹾﻛﻤَﺎﻟﹰﺎ ﻀ ِﺔ ﻛﹶﺎَﻧ ْ ﺺ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ ﻀﺔﹸ ﹶﻓﹺﺈﻧﱠﻪُ ﺇﺫﹶﺍ ﹶﻓ َﻌ ﹶﻞ ﺍﻟﻨﱠﺎِﻓﹶﻠ ﹶﺔ َﻣ َﻊ َﻧ ﹾﻘ ﹺ ﺏ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ َﺣﺘﱠﻰ ُﺗ َﺆﺩﱠﻯ ﺍ ﹾﻟﹶﻔﺮﹺﻳ َ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ُﻳﺜﹶﺎ ُ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﻟﹶﺄﻥﱠ ﻒ :ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ ﻟﹶﺎ َﺗﻜﹸﻮ ﹸﻥ ﺇﻟﱠﺎ ِﻟ َﺮﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ ﺏ ﻧَﺎِﻓﹶﻠ ٍﺔ ﻭَﻟِﻬَﺬﹶﺍ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍﻟﺴﱠﹶﻠ ِ ﻟﹶﻬَﺎ .ﹶﻓﹶﻠ ْﻢ َﻳ ﹸﻜ ْﻦ ﻓِﻴﻬَﺎ ﹶﺛﻮَﺍ ُ ﺝ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ َ .ﻭَﺗﹶﺄﻭﱠ ﹶﻝ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﹶﻗ ْﻮﻟﹸﻪُ َ } :ﻭ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ ﹶﻓَﺘ َﻬ ﺠﱠ ْﺪ ﺤﺘَﺎ ُ ﺍﻟﻠﱠ َﻪ ﹶﻗ ْﺪ ﹶﻏ ﹶﻔ َﺮ ﹶﻟﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ َﻭ ﹶﻏ ْﻴﺮُﻩُ َﻳ ْ ﻀ ِﺔ ُﻣ ﹾﻄﹶﻠﻘﹰﺎ َﺑ ﹾﻞ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ُﻋ ﹸﻘﻮَﺑﺘُﻪُ َﻋﻠﹶﻰ َﺗ ْﺮ ِﻙ ﻀ ﹰﺔ َﺗﻘﹸﻮ ُﻡ ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ َﻣﻘﹶﺎ َﻡ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ ﺿﻴﱠ َﻊ ﹶﻓﺮﹺﻳ َ ﺲ ﺇﺫﹶﺍ ﹶﻓَﻌ ﹶﻞ ﻧَﺎِﻓﹶﻠ ﹰﺔ َﻭ َ ﻚ { َﻭﹶﻟ ْﻴ َ ﹺﺑ ِﻪ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ َ ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ َﻧﺴِﻴَﻬَﺎ ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳُﺼَﻠﱢﻴَﻬَﺎ ﺇﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ﺑﹺﺎﻟﻨﱠﺺﱢ ﺏ ﺍﻟﻨﱠﺎِﻓﹶﻠ ِﺔ .ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ :ﺍ ﹾﻟ َﻌ ْﺒ ُﺪ ﺇﺫﹶﺍ ﻧَﺎ َﻡ َﻋ ْﻦ َ ﻀ ِﺔ ﹶﺃ ْﻋ ﹶﻈ َﻢ ِﻣ ْﻦ ﹶﺛﻮَﺍ ﹺ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ ﺐ ﺍ ﹾﻟ ﹶﻘﻀَﺎ ُﺀ .ﻗِﻴ ﹶﻞ :ﻫَﺬﹶﺍ َﺧ ﹶﻄﹲﺄ ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ﻫَﺬﹶﺍ ُﻳﻘﹶﺎ ﹸﻝ ﻓِﻲ َﺟﻤِﻴ ﹺﻊ ﺠ ْ ﺕ ﹶﻟ ْﻢ َﻳ ﹺ ﻭَﺍﻟﹾﺈﹺﺟْﻤَﺎ ﻉﹺ .ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﻟﹶﻬَﺎ َﺑ َﺪ ﹲﻝ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ ﺏ .ﹶﻓُﻴﻘﹶﺎ ﹸﻝ :ﺇ ﹶﺫ ﺍ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ ْﺒ ُﺪ ﻳُ ْﻤ ِﻜﻨُﻪُ َﺭ ﹾﻓﻊُ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ِﺔ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹶﻟ ْﻢ َﻳ ْﻨ َﻪ َﻋ ْﻦ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻌْﺒ َﺪ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ ﺕ ﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ ﺴ ِﻘﻄﹶﺎ ِ ُﻣ ْ ﺏ َﻭﹺﺇ ﹾﻥ ﺟَﺎ َﺯ َﻣ َﻊ ﺇ ْﺧﻠﹶﺎِﻟ ِﻪ ﹶﺃ ﹾﻥ َﻳ ْﺮَﺗ ِﻔ َﻊ ﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ ﹺﺑ َﻬ ِﺬ ِﻩ ﺐ ﻟِﻠﺬﱠﻡﱢ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎ ﹺ ﻚ َﺳَﺒ ٌ ﺤﻈﹸﻮ َﺭ ؛ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﹺﺈ ْﺧﻠﹶﺎ ﹶﻝ ﹺﺑ ﹶﺬِﻟ َ َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ َﺭ َﻭَﻳﺘْﺮُ َﻙ ﺍ ﹾﻟ َﻤ ْ ﺏ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺩ ﹺﻭَﻳ ِﺔ . ﺤَﺘ ِﻤ َﻲ ِﻣ ْﻦ ﺍﻟﺴﱡﻤُﻮ ﹺﻡ ﺍ ﹾﻟﻘﹶﺎِﺗﹶﻠ ِﺔ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻣ َﻊ َﺗﻨَﺎﻭُِﻟ ِﻪ ﻟﹶﻬَﺎ ﻳُ ْﻤ ِﻜﻦُ َﺭ ﹾﻓﻊُ ﺿَﺮَﺭﹺﻫَﺎ ﹺﺑﹶﺄ ْﺳﺒَﺎ ﹺ ﺏ ﹶﻛﻤَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ َﻳ ْ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ ﺏ ﺍ ﹾﻟ َﻬﻠﹶﺎ ِﻙ ﹶﻟ ْﻢ ﻳﺆﻳﺴﻬﻢ ﺴﺪُﻫُ ْﻢ ﹸﺛﻢﱠ ﺇﺫﹶﺍ َﻭﹶﻗﻌُﻮﺍ ﻓِﻲ ﹶﺃ ْﺳﺒَﺎ ﹺ ﺼِﻠ ﺤُﻬُ ْﻢ َﻭَﻧﻬَﺎ ُﻫ ْﻢ َﻋﻤﱠﺎ ﻳُ ﹾﻔ ِ ﻭَﺍﹶﻟﻠﱠﻪُ ﻋَﻠِﻴﻢٌ ﺣَﻜِﻴﻢٌ ﺭَﺣِﻴﻢٌ -ﹶﺃ َﻣ َﺮﻫُ ْﻢ ﹺﺑﻤَﺎ ﻳُ ْ ِﻣ ْﻦ َﺭ ْﺣ َﻤِﺘ ِﻪ َﺑ ﹾﻞ َﺟ َﻌ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﹶﺃ ْﺳﺒَﺎﺑًﺎ َﻳَﺘ َﻮ ﺻﱠﻠﹸﻮ ﹶﻥ ﹺﺑﻬَﺎ ﺇﻟﹶﻰ َﺭ ﹾﻓ ﹺﻊ ﺍﻟﻀﱠ َﺮ ﹺﺭ َﻋ ْﻨ ُﻬ ْﻢ ﻭَﻟِﻬَﺬﹶﺍ ﻗِﻴ ﹶﻞ :ﺇﻥﱠ ﺍ ﹾﻟ ﹶﻔﻘِﻴ َﻪ ﹸﻛ ﱡﻞ ﺍ ﹾﻟ ﹶﻔﻘِﻴ ِﻪ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳُ َﺆﻳﱢﺲُ ﺨ ِﻪ :ﺇﻧﱢﻲ ﺸْﻴ ِ ﺐ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﻀُﻬُ ْﻢ ِﻟ َ ﺠﺮﱢﺋﹸﻬُ ْﻢ َﻋﻠﹶﻰ َﻣﻌَﺎ ﺻِﻲ ﺍﻟﻠﱠ ِﻪ .ﻭَﻟِﻬَﺬﹶﺍ ﻳُ ْﺆَﻣﺮُ ﺍ ﹾﻟَﻌ ْﺒ ُﺪ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹸﻛﻠﱠﻤَﺎ ﹶﺃ ﹾﺫَﻧ َ ﺱ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ َﻭﻟﹶﺎ ﻳُ َ ﺍﻟﻨﱠﺎ َ ﺤ ﹺﺰ ﹶﻥ ﺐ ﻗﹶﺎ ﹶﻝ :ﺇﻟﹶﻰ َﻣﺘَﻰ ﻗﹶﺎ ﹶﻝ :ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﺗُ ْ ﺐ ﻗﹶﺎ ﹶﻝ :ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ،ﻗﹶﺎ ﹶﻝ ُ :ﺗ ْ ﺐ ﻗﹶﺎ ﹶﻝ :ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ،ﻗﹶﺎ ﹶﻝ ُ :ﺗ ْ ﺃﹸ ﹾﺫﹺﻧﺐُ ﻗﹶﺎ ﹶﻝ ُ :ﺗ ْ ﺏ{ ﺤﺐﱡ ﺍ ﹾﻟ َﻌْﺒ َﺪ ﺍ ﹾﻟﻤُ ﹶﻔﺘﱠ َﻦ ﺍﻟﺘﱠﻮﱠﺍ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ } :ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ ﺴَﻨ ِﺪ َﻋ ْﻦ َﻋِﻠﻲﱟ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ َ .ﻭﻓِﻲ ﺍ ﹾﻟﻤُ ْ ﻆ ﹶﺃ ْﻭ ﺫﹶﻛﹶﺮَﻫَﺎ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ ﻟﹶﻬَﺎ َﺗْﺒ َﺮﺃﹸ ﺑﹺﻬَﺎ ﺍﻟﺬﱢﻣﱠ ﹸﺔ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤﻄﹶﺎﹶﻟَﺒ ِﺔ َﻭَﻳﺮَْﺗ ِﻔﻊُ ﺼﻠﹶﺎُﺗ ُﻪ ﺇﺫﹶﺍ ﺍ ْﺳَﺘ ْﻴ ﹶﻘ ﹶ ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﹶﻓ َ .ﻭَﺃﹶﻳْﻀًﺎ ﹶﻓﹺﺈﻥﱠ َﻣ ْﻦ ﻧَﺎ َﻡ َﻋ ْﻦ َ ﺕ ﹶﻓﻠﹶﺎ َﻧ ْﻌﹶﻠﻢُ ﺍ ﹾﻟ ﹶﻘ ْﺪ َﺭ ﺍﻟﱠﺬِﻱ َﻳﻘﹸﻮ ُﻡ ﹶﺛﻮَﺍُﺑ ُﻪ ﺏ َﻭﹶﺃﻣﱠﺎ ﻣَﺎ َﻳ ﹾﻔ َﻌﻠﹸﻪُ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ ﺡ ﻭَﺍﻟﺜﱠﻮَﺍ َ ﻚ ﺍ ﹾﻟ َﻤ ْﺪ َ َﻋ ْﻨﻪُ ﺍﻟﺬﱠﻡﱡ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ َﻭَﻳﺴَْﺘﻮْ ﹺﺟﺐُ ﹺﺑ ﹶﺬِﻟ َ ﻚ ﺻَﺎ َﺭ ﻭَﺍﺟﹺﺒًﺎ ﹶﻓﻠﹶﺎ ﺕ ﹸﺛﻢﱠ ﺇﺫﹶﺍ ﹶﻗﺪﱠ َﺭ ﹶﺃﻧﱠﻪُ ﺃﹸِﻣ َﺮ ﹺﺑﻤَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﹶﺫِﻟ َ ﻚ َﻭﹶﻟ ْﻮ ﻋُِﻠ َﻢ ﹶﻓ ﹶﻘ ْﺪ ﻟﹶﺎ ﻳُ ْﻤ ِﻜﻦُ ِﻓ ْﻌﻠﹸﻪُ َﻣ َﻊ ﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟﻮَﺍ ﹺﺟﺒَﺎ ِ َﻣﻘﹶﺎ َﻡ ﹶﺫِﻟ َ ﺏ ﺇﹶﻟﻲﱠ ﺢ } :ﻣَﺎ َﺗ ﹶﻘﺮﱠ َ ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤﺪِﻳ ِ ﺏ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ .ﻓِﻲ ﺍ ﹾﻟ َ ﺖ ِﻟ َﻤﺰﹺﻳ ِﺪ ﺍﻟﺘﱠﹶﻘﺮﱡ ﹺ ﺕ ﺷُ ﹺﺮ َﻋ ْ َﻳﻜﹸﻮ ﹸﻥ َﺗ ﹶﻄﻮﱡﻋًﺎ ﻭَﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ُ ﺚ ﻓﹶﺈﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﹶﻗ ْﺪ ﺤﺪِﻳ ﹶ ﺿﺖُ َﻋﹶﻠ ْﻴ ِﻪ َﻭﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ َﻋ ْﺒﺪِﻱ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﺇﹶﻟﻲﱠ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﺣﺘﱠﻰ ﺃﹸ ِﺣﺒﱠﻪُ { ﺍﹾﻟ َ َﻋ ْﺒﺪِﻱ ﹺﺑ ِﻤﹾﺜ ﹺﻞ ﹶﺃﺩَﺍ ِﺀ ﻣَﺎ ﺍ ﹾﻓَﺘ َﺮ ْ
ﺼ ﹾﻞ ﹶﻟﻪُ َﻣ ﹾﻘﺼُﻮ ُﺩ ﺍﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﻭﻟﹶﺎ َﻳ ﹾﻈِﻠﻤُﻪُ ﺍﻟﻠﱠ ُﻪ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻈِﻠ ُﻢ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺑ ﹾﻞ ﻳُﻘِﻴﻤُﻬَﺎ َﻣﻘﹶﺎ َﻡ ﺤ ُ ﺾ ﹶﻛﻤَﺎ ﺃﹸ ِﻣ َﺮ ﹶﻟ ْﻢ َﻳ ْ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ َ ﺴﻨًﺎ ﺤِ ﻉ ﹶﻟ ُﻬ ْﻢ ﻛﹶﺎ ﹶﻥ ﻋَﺎ ِﺩﻟﹰﺎ ُﻣ ْ ﻉ ﹶﻟ ُﻬ ْﻢ ﹺﺑﹶﺄ ْﺷﻴَﺎ َﺀ :ﹶﻓﹺﺈ ﹾﻥ َﻭﻓﱠﺎ ُﻫ ْﻢ َﻭَﺗ ﹶﻄﻮﱠ َ ﺱ ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳَﺘ ﹶﻄﻮﱠ َ ﺾ ﹶﻛ َﻤ ْﻦ َﻋﹶﻠ ْﻴ ِﻪ ﺩُﻳُﻮﻥﹲ ِﻟﹸﺄﻧَﺎ ﹺ ﲑﻫَﺎ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ َﻧ ِﻈ ﹺ ﻚ َﺗ ﹶﻄﻮﱡﻋًﺎ ﻛﹶﺎ ﹶﻥ ﻏﺎﻟﻄﺎ ﻓِﻲ َﺟ ْﻌِﻠ ِﻪ ؛ ﻉ ﻛﹶﺎ ﹶﻥ ﻋَﺎ ِﺩﻟﹰﺎ َ ،ﻭﹺﺇ ﹾﻥ ﹶﺃ ْﻋﻄﹶﺎ ُﻫ ْﻢ ﻣَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ َﻭ َﺟَﻌ ﹶﻞ ﹶﺫِﻟ َ َ .ﻭﹺﺇ ﹾﻥ َﻭﻓﱠﺎ ُﻫ ْﻢ َﻭﹶﻟ ْﻢ َﻳَﺘ ﹶﻄﻮﱠ ْ ﺨﺮُﻭ ﹶﻥ ﹺﺑﹶﺄﻧﱠﻬُ ْﻢ ﹶﺃ ْﻫﻞﹸ " ﺍﻟﺘﱠ ْﻮﺣِﻴ ِﺪ " َﻭ " ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﺐ ﹶﺃﻥﱠ " ﺍﻟﹾﻤُﻌَْﺘ ﹺﺰﹶﻟ ﹶﺔ " َﻳ ﹾﻔَﺘ ِ ﺠ ﹺ ﺤﻘﱡﻮَﻧﻪُ َ .ﻭ ِﻣ ْﻦ ﺍ ﹾﻟَﻌ َ ﺴَﺘ ِ ﺐ ﺍﻟﱠﺬِﻱ َﻳ ْ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ ِﻣ ْﻦ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﺴﻪُ " ﹶﻓﻬُ َﻮ ﻒ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ َﻧ ﹾﻔ َ ﺻ َ ﺕ ﻧَﻔﹾﻴًﺎ َﻳﺴَْﺘﻠﹾ ﹺﺰﻡُ ﺍﻟﺘﱠﻌْﻄِﻴﻞﹶ ﻭَﺍ ﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ َ .ﻭﹶﺃﻣﱠﺎ " ﺍ ﹾﻟ َﻌ ْﺪ ﹸﻝ ﺍﻟﱠﺬِﻱ َﻭ َ " َﻭ ُﻫ ْﻢ ﻓِﻲ َﺗ ْﻮﺣِﻴ ِﺪ ِﻫ ْﻢ ﻧَﻔﹶﻮْﺍ ﺍﻟﺼﱢﻔﹶﺎ ِ ﺠ َﻌﻠﹸﻮ ﹶﻥ َﺟﻤِﻴ َﻊ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳ ﹾﻈِﻠ َﻢ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﻭﹶﺃﻧﱠﻪُ َ :ﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮﺍ َﻳ َﺮﻩُ َﻭ ُﻫ ْﻢ َﻳ ْ ﺻﻒُ ﺍﻟﺮﱠﺏﱢ ﺴﻪُ َﻋ ْﻨﻪُ ﹶﻓﻜﹶﺎ ﹶﻥ َﻭ ْ ﺐ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﻭَﻫَﺬﹶﺍ ِﻣ ْﻦ ﺍﻟ ﱡﻈﹾﻠ ﹺﻢ ﺍﻟﱠﺬِﻱ َﻧﺰﱠ َﻩ ﺍﻟﻠﱠ ُﻪ َﻧ ﹾﻔ َ ﺕ ﺍ ﹾﻟ َﻌ ْﺒ ِﺪ َﻭﹺﺇﳝَﺎﹺﻧ ِﻪ ﺣَﺎﹺﺑﻄﹰﺎ ﹺﺑ ﹶﺬ ْﻧ ﹺ ﺴﻨَﺎ ِ َﺣ َ ﺐ ﹺﺑ ﹶﻘ َﺪ ﹺﺭ ﺍﻟﻠﱠ ِﻪ ) .ﺍﹾﻟ ﺨَﺎ ِﻣﺲُ ( :ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ ﺴﻪُ ﹶﺃ ْﻭﻟﹶﻰ ِﻣ ْﻦ َﺟ ْﻌ ﹺﻞ ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻫُ َﻮ ﺍﻟﺘﱠ ﹾﻜﺬِﻳ ُ ﻒ ﹺﺑ ِﻪ َﻧ ﹾﻔ َ ﺻ َ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﺑﹺﺎ ﹾﻟَﻌ ْﺪ ﹺﻝ ﺍﻟﱠﺬِﻱ َﻭ َ ﺕ ﺇﻟﱠﺎ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َ .ﻭ " ﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ ﺤﹺﺒﻂﹸ َﺟﻤِﻴ َﻊ ﺍﻟﺴﱠﻴﱢﹶﺌﺎ ِ ﺠ َﻌ ﹾﻞ َﺷ ْﻴﺌﹰﺎ ﻳُ ْ ﺕ ﺇﻟﱠﺎ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﹶﻛﻤَﺎ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻢ َﻳ ْ ﺴﻨَﺎ ِ ﺤَ ﺤﹺﺒﻂﹸ َﺟﻤِﻴ َﻊ ﺍﹾﻟ َ ﺠَﻌ ﹾﻞ ﺷَﻴْﺌﹰﺎ ﻳُ ْ َﻳ ْ ﺕ َﺣﺘﱠﻰ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭ َﻣ ْﻦ َﻳ ْﺮَﺗ ِﺪ ْﺩ ِﻣْﻨ ﹸﻜ ْﻢ َﻋ ْﻦ ﺩِﻳﹺﻨ ِﻪ ﺴﻨَﺎ ِ ﺤَ ﺠﻤِﻴ ﹺﻊ ﺍﹾﻟ َ ﺠ َﻌﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﻣُ ﺤْﹺﺒ ﹶﻄ ﹰﺔ ِﻟ َ ﺝ " َﻳ ْ ﺨﻮَﺍ ﹺﺭ ﹺ َﻣ َﻊ ﺍﹾﻟ َ ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ ُﻫ ْﻢ ﻓِﻴﻬَﺎ ﺧَﺎِﻟﺪُﻭ ﹶﻥ { ﹶﻓ َﻌﻠﱠ َﻖ ﺻ ﺤَﺎ ُ ﻚ ﹶﺃ ْ ﺖ ﹶﺃ ْﻋ َﻤﺎﹸﻟ ُﻬ ْﻢ ﻓِﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ ﻭَﺍﻟﹾﺂ ِﺧ َﺮ ِﺓ َﻭﺃﹸﻭﹶﻟِﺌ َ ﻚ َﺣﹺﺒ ﹶﻄ ْ ﺖ َﻭﻫُ َﻮ ﻛﹶﺎﻓِﺮٌ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ ﹶﻓَﻴﻤُ ْ ﻁ َﻳ ْﻌ َﺪﻡُ ِﻋ ْﻨ َﺪ َﻋ َﺪ ِﻣ ِﻪ َ .ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } َﻭ َﻣ ْﻦ ﺸ ْﺮ ِ ﺲ ﹺﺑﻜﹶﺎِﻓ ﹺﺮ ﻭَﺍ ﹾﻟﻤُ َﻌﻠﱠﻖُ ﹺﺑ َ ﺖ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﹶﻟ ْﻴ َ ﺕ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ َﻭﹶﻗ ْﺪ ﹶﺛَﺒ َ ﻁ ﺑﹺﺎ ﹾﻟ َﻤ ْﻮ ِ ﺤﺒُﻮ ﹶ ﺍﹾﻟ ُ ﻂ َﻋ َﻤﻠﹸﻪُ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ﹶﻟﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﺍ ﹾﻟﹶﺄ ْﻧﹺﺒﻴَﺎ َﺀ َ } :ﻭ ِﻣ ْﻦ ﺁﺑَﺎِﺋ ﹺﻬ ْﻢ َﻭ ﹸﺫﺭﱢﻳﱠﺎِﺗ ﹺﻬ ْﻢ ﻭَﺇﹺﺧْﻮَﺍﻧﹺﻬﹺﻢْ ﻭَﺍ ْﺟَﺘَﺒْﻴﻨَﺎ ُﻫ ْﻢ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﹺﺎ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹶﻓ ﹶﻘ ْﺪ َﺣﹺﺒ ﹶ ﻂ َﻋ ْﻨ ُﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ ﺤﹺﺒ ﹶ ﻚ ُﻫﺪَﻯ ﺍﻟﻠﱠ ِﻪ َﻳ ْﻬﺪِﻱ ﹺﺑ ِﻪ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭﹶﻟ ْﻮ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ ﹶﻟ َ ﺴَﺘﻘِﻴ ﹴﻢ ﹶﺫِﻟ َ ﻁ ُﻣ ْ ﺻﺮَﺍ ٍ َﻭ َﻫ َﺪ ْﻳﻨَﺎ ُﻫ ْﻢ ﺇﻟﹶﻰ ِ ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ ﺍﹾﻟ ﺨَﺎ ِﺳﺮﹺﻳ َﻦ { ُﻣﻄﹶﺎﺑﹺﻖٌ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ْﻐ ِﻔﺮُ ﹶﺃ ﹾﻥ ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ ﺖ ﹶﻟَﻴ ْ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { َﻭﻗﹶﺎ ﹶﻝ } :ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ ﺕ ﺻَﺎ ِﺣﹺﺒ ِﻪ َ ،ﻭﹶﻟﻤﱠﺎ ﺴﻨَﺎ ِ ﻁ َﺣ َ ﻚ ُﺣﺒُﻮ ﹸ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ { .ﹶﻓﹺﺈﻥﱠ ﺍﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ ﺇﺫﹶﺍ ﹶﻟ ْﻢ ُﻳ ْﻐ ﹶﻔ ْﺮ َﻭﹶﺃﻧﱠﻪُ ﻣُﻮﺟﹺﺐٌ ﻟِﻠﹾ ﺨُﻠﹸﻮﺩِ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﹶﻟ ﹺﺰ َﻡ ِﻣ ْﻦ ﹶﺫِﻟ َ ﻳُ ْ ﻂ ﺍﻟﻠﱠ َﻪ ﺨﹶ ﻚ ﹺﺑﹶﺄﻧﱠﻬُﻢُ ﺍﺗﱠﺒَﻌُﻮﺍ ﻣَﺎ ﹶﺃ ْﺳ َ ﻁ َﺟﻤِﻴ ﹺﻊ ﺍﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ َ ،ﻭﹶﻗ ْﻮﻟﹸﻪُ } :ﹶﺫِﻟ َ ﺏ ﹶﻏ ْﻴ َﺮ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﻟ ْﻢ ُﻳ َﻌﻠﱢ ْﻖ ﺑﹺﻬَﺎ ُﺣﺒُﻮ ﹶ ﹶﺫ ﹶﻛ َﺮ ﺳَﺎِﺋ َﺮ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﺕ ﺍﻟﻨﱠﹺﺒﻲﱢ َﻭﻟﹶﺎ ﺻ ْﻮ ِ ﻕ َ ﺻﻮَﺍَﺗ ﹸﻜ ْﻢ ﹶﻓ ْﻮ َ ﻚ ﻛﹸﻔﹾﺮٌ ،ﻭﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ﻟﹶﺎ َﺗ ْﺮﹶﻓﻌُﻮﺍ ﹶﺃ ْ ﻂ ﹶﺃ ْﻋﻤَﺎﹶﻟ ُﻬ ْﻢ { ِ .ﻟﹶﺄﻥﱠ ﹶﺫِﻟ َ ﺿﻮَﺍَﻧﻪُ ﹶﻓﹶﺄ ْﺣَﺒ ﹶ َﻭ ﹶﻛ ﹺﺮﻫُﻮﺍ ﹺﺭ ْ ﻀﻤﱠﻦُ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻓﹶﻴَﻘﹾﺘَﻀِﻲ ﻚ ﹶﻗ ْﺪ َﻳَﺘ َ ﺸ ُﻌﺮُﻭ ﹶﻥ { ِﻟﹶﺄﻥﱠ ﹶﺫِﻟ َ ﻂ ﹶﺃ ْﻋﻤَﺎﹸﻟ ﹸﻜ ْﻢ َﻭﹶﺃ ْﻧُﺘ ْﻢ ﻟﹶﺎ َﺗ ْ ﺤَﺒ ﹶ ﺾ ﹶﺃ ﹾﻥ َﺗ ْ ﻀ ﹸﻜ ْﻢ ِﻟَﺒ ْﻌ ﹴ ﺠ ْﻬ ﹺﺮ َﺑ ْﻌ ِ ﺠ َﻬﺮُﻭﺍ ﹶﻟﻪُ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﹶﻛ َ َﺗ ْ ﻚ ِﻟﹶﺄﻧﱠﻪُ ُﻳ ﹾﻔﻀِﻲ ﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘﻀِﻲ ﻂ ﹶﻓَﻨﻬَﺎ ُﻫ ْﻢ َﻋ ْﻦ ﹶﺫِﻟ َ ﺤَﺒ ﹶ ﺸَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳُ ْ ﻂ ﹶﺃ ْﻭ َﺧ ْ ﺤَﺒ ﹶ ﻁ َﻭ ﺻَﺎ ِﺣﺒُﻪُ ﻟﹶﺎ َﻳ ْﺪﺭﹺﻱ ﹶﻛﺮَﺍ ِﻫَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳُ ْ ﺤﺒُﻮ ﹶ ﺍﹾﻟ ُ ﻒ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ َﺑﺮﹺﻳ ُﺪ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ؛ ﻓﹶﻴَﻨْﻬَﻰ ﻋَﻨْﻬَﺎ ﺼَﻴ ﹶﺔ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﺳَﺒَﺒًﺎ ِﻟ ﹾﻠ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍﻟﺴﱠﹶﻠ ِ ﺐ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﻁ َ .ﻭﻟﹶﺎ َﺭ ْﻳ َ ﺤﺒُﻮ ِ ِﻟ ﹾﻠ ُ ﺤ ﹶﺬ ﹺﺭ ﺍﻟﱠﺬِﻳ َﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﹶﺃ ﹾﻥ ﺗُﺼِﻴﺒَﻬُﻢْ ِﻓ ْﺘَﻨ ﹲﺔ { - ﻂ ؛ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﻓ ﹾﻠَﻴ ْ ﺤﹺﺒ ِ ﻀ َﻲ ﺇﻟﹶﻰ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟﻤُ ْ ﺸَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﺗُ ﹾﻔ ِ َﺧ ْ ﻒ ﹶﺃ ْﻣ َﺮ ﺍﻟﻠﱠ ِﻪ ﹶﻓﺼَﺎ َﺭ ﻛﹶﺎﻓِﺮًﺍ ؛ َﻭ ﹶﻏ ْﻴﺮُﻩُ ﹶﺃﺻَﺎَﺑﻪُ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ َ .ﻭﹶﻗ ْﺪ ﺲ ﺧَﺎﹶﻟ َ َﻭ ِﻫ َﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ ُﺮ } -ﹶﺃ ْﻭ ُﻳﺼِﻴَﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ { َﻭﹺﺇ ْﺑﻠِﻴ ُ ﲔ ﺲ ِﻣ ْﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ ﲑ ِﺓ ﹶﻟْﻴ َ ﲔ { ﻗﹶﺎﻟﹸﻮﺍ :ﹶﻓﺼَﺎ ِﺣﺐُ ﺍﹾﻟ ﹶﻜﹺﺒ َ ﺝ ﻭَﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } :ﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﻟﻠﱠ ُﻪ ِﻣ َﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ ﺨﻮَﺍ ﹺﺭ ُ ﺖ ﺍﹾﻟ َ ﺍ ْﺣَﺘ ﺠﱠ ْ ﺨﻠﹸﻮ َﺩ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﺤﻖﱡ ﺍﹾﻟ ُ ﺴَﺘ ِ ﺕ ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻌﻪُ ﺇﳝَﺎﻥﹲ ﹶﻓَﻴ ْ ﺴﻨَﺎ ِ ﺤَ ﺴَﻨ ﹲﺔ َﻭﹶﺃﻋْ ﹶﻈﻢُ ﺍﹾﻟ َ ﹶﻓﻠﹶﺎ َﻳَﺘ ﹶﻘﺒﱠﻞﹸ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨﻪُ َﻋ َﻤﻠﹰﺎ ﻓﹶﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ َﺣ َ ﲔ ﺤﻘﱢ َ ﲔ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َﻳَﺘﻨَﺎ َﻭ ﹸﻝ ﺍﻟﹾﻤُﺴَْﺘ ِ ﲔ َﻣ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﹶﻟ ُﻬ ْﻢ :ﺍ ْﺳ ُﻢ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ َﻭﹶﻗ ْﺪ ﹶﺃﺟَﺎَﺑ ْﺘ ُﻬ ْﻢ ﺍ ﹾﻟﻤُ ْﺮ ﹺﺟﹶﺌﺔﹸ :ﹺﺑﹶﺄﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ﺑﹺﺎ ﹾﻟﻤُﺘﱠ ِﻘ َ ﲔ ﻚ ﻣُﻘﹾَﺘ ِﺪ ﹴﺭ { َﻭﹶﺃْﻳﻀًﺎ ﻓﹶﺎ ْﺑﻨَﺎ ﺁ َﺩ َﻡ ِﺣ َ ﻕ ِﻋ ْﻨ َﺪ َﻣﻠِﻴ ٍ ﺻ ْﺪ ﹴ ﺕ َﻭَﻧ َﻬ ﹴﺮ { } ﻓِﻲ َﻣ ﹾﻘ َﻌ ِﺪ ِ ﲔ ﻓِﻲ َﺟﻨﱠﺎ ٍ ﺏ ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } :ﺇﻥﱠ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ ﻟِﻠﺜﱠﻮَﺍ ﹺ ﺏ َﻭﹶﺃْﻳﻀًﺎ ﻚ ؛ ﺇ ﹾﺫ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎﻓِﺮًﺍ ﹶﻟ ْﻢ َﻳَﺘ ﹶﻘﺮﱠ ْ ﻗﹶﺮﱠﺑَﺎ ﹸﻗ ْﺮﺑَﺎﻧًﺎ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺍ ﹾﻟﻤُ ﹶﻘﺮﱢﺏُ ﺍ ﹾﻟ َﻤ ْﺮﺩُﻭ ُﺩ ﹸﻗ ْﺮﺑَﺎُﻧ ُﻪ ﺣِﻴَﻨِﺌ ٍﺬ ﻛﹶﺎﻓِﺮًﺍ َﻭﹺﺇﻧﱠﻤَﺎ ﹶﻛ ﹶﻔ َﺮ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ ﲔ ﻭَﺍ ﹾﻟﻤُﺮَﺍﺩُ ﻆ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ ﻕ ﹶﻟ ﹾﻔ ِ ﹶﻓﻤَﺎ ﺯَﺍ ﹶﻝ ﺍﻟﺴﱠﹶﻠﻒُ َﻳ ﺨَﺎﻓﹸﻮ ﹶﻥ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂَﻳ ِﺔ َﻭﹶﻟ ْﻮ ﹸﺃﺭﹺﻳ َﺪ ﺑﹺﻬَﺎ َﻣ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﹶﻟ ْﻢ ﻳَ ﺨَﺎﻓﹸﻮﺍ َﻭﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈ ﹾﻃﻠﹶﺎ ُ ﺢ " :ﹶﺃﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ َﻣ ْﻦ ﺏ ﺍﻟﺼﱠ ﺤِﻴ ُ ﺠﻮَﺍ ُ ﻉ ﹶﻓﻠﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻠﹸﻪُ َﻋﹶﻠ ْﻴ ِﻪ َ .ﻭ " ﺍ ﹾﻟ َ ﺏ ﺍﻟﺸﱠﺎ ﹺﺭ ﹺ ﺻ ﹶﻞ ﹶﻟﻪُ ﻓِﻲ ِﺧﻄﹶﺎ ﹺ ﺲ ﹺﺑﻜﹶﺎِﻓ ﹺﺮ ﻟﹶﺎ ﹶﺃ ْ ﹺﺑ ِﻪ َﻣ ْﻦ ﹶﻟ ْﻴ َ ﺴﻦُ َﻋ َﻤﻠﹰﺎ { ﻗﹶﺎ ﹶﻝ :ﹶﺃ ْﺧﹶﻠﺼُﻪُ ﺽ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ِﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻔﻀﻴﻞ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ ﺍﺗﱠﻘﹶﻰ ﺍﻟﻠﱠ َﻪ ﻓِﻲ ﹶﺫِﻟ َ ﺻ َﻮﺑُﻪُ ﻗﹶﺎ ﹶﻝ :ﺇﻥﱠ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺻَﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺻ َﻮﺑُﻪُ ﻗِﻴ ﹶﻞ :ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ َﻭﹶﺃ ْ ﺻﻮَﺍﺑًﺎ ﻭَﺍﹾﻟ ﺨَﺎِﻟﺺُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻟﻠﱠ ِﻪ ﻭَﺍﻟﺼﱠﻮَﺍﺏُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠ ِﺔ ﺻﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َ َ
ﺢ َﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ } :ﹶﺃﻧَﺎ ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤﺪِﻳ ِ ﻚ .ﹶﻛﻤَﺎ ﻓِﻲ ﺍ ﹾﻟ َ ﹶﻓ َﻤ ْﻦ َﻋ ِﻤ ﹶﻞ ِﻟ َﻐ ْﻴ ﹺﺮ ﺍﻟﻠﱠ ِﻪ -ﹶﻛﹶﺄ ْﻫ ﹺﻞ ﺍﻟﺮﱢﻳَﺎ ِﺀ -ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨﻪُ ﹶﺫِﻟ َ ﹶﺃ ﹾﻏﻨَﻰ ﺍ ﻟﺸﱡ َﺮﻛﹶﺎ ِﺀ َﻋ ْﻦ ﺍﻟﺸﱢ ْﺮ ِﻙ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﹶﺃ ْﺷ َﺮ َﻙ َﻣﻌِﻲ ﻓِﻴ ِﻪ ﹶﻏ ْﻴﺮﹺﻱ ﹶﻓﹶﺄﻧَﺎ ﺑَﺮﹺﻱﺀٌ ِﻣ ْﻨﻪُ َﻭﻫُ َﻮ ﹸﻛﱡﻠ ُﻪ ِﻟﻠﱠﺬِﻱ ﹶﺃ ْﺷ َﺮ ﹶﻛﻪُ { َ .ﻭﻗﹶﺎ ﹶﻝ ﺻ َﺪﹶﻗ ﹰﺔ ِﻣ ْﻦ ﹸﻏﻠﹸﻮ ﹴﻝ { َﻭﻗﹶﺎ ﹶﻝ } :ﻟﹶﺎ ﺻﻠﹶﺎ ﹰﺓ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹶﻃﻬُﻮ ﹴﺭ َﻭﻟﹶﺎ َ ﺢ } :ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻠﱠ ُﻪ َ ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤﺪِﻳ ِ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﹾﻟ َ َ ﻱ ﺲ َﻋﹶﻠ ْﻴ ِﻪ ﺃﹶﻣْﺮُﻧَﺎ ﹶﻓﻬُ َﻮ َﺭﺩﱞ { ﹶﺃ ْ ﺢ َ } :ﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﹶﻟ ْﻴ َ ﺚ ﺍﻟﺼﱠﺤِﻴ ﹺ ﺤﺪِﻳ ِ ﺨﻤَﺎ ﹺﺭ { َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟ َ ﺾ ﺇﻟﱠﺎ ﹺﺑ ِ ﺻﻠﹶﺎ ﹶﺓ ﺣَﺎِﺋ ﹴ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻠﱠ ُﻪ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨﻪُ َﻭﹺﺇ ﹾﻥ ﺲ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ْﻣﺮُ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﹶﻓﻬُ َﻮ َﻣ ْﺮﺩُﻭ ٌﺩ ﹶﻏ ْﻴﺮُ َﻣ ﹾﻘﺒُﻮ ﹴﻝ .ﹶﻓ َﻤ ْﻦ ﺍﺗﱠﻘﹶﻰ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﹶﻟ ْﻴ َ ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ُﻣﺘﱠ ِﻘﻴًﺎ ﻟِﻠﺸﱢ ْﺮ ِﻙ َ .ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﻭَﺍﻟﱠﺬِﻳﻦَ ﺲ ُﻣﺘﱠ ِﻘﻴًﺎ ﻓِﻲ ﹶﺫِﻟ َ ﺻﻠﱠﻰ ﹺﺑ َﻐْﻴ ﹺﺮ ُﻭ ﺿُﻮ ٍﺀ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨﻪُ ِﻟﹶﺄﻧﱠﻪُ ﹶﻟْﻴ َ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺃﹶﻧﱠﻬَﺎ ﺸ ﹶﺔ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺚ } ﻋَﺎِﺋ َ ﻳُﺆْﺗُﻮﻥﹶ ﻣَﺎ ﺁﺗَﻮْﺍ َﻭﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ ﹶﺃﻧﱠ ُﻬ ْﻢ ﺇﻟﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ { َﻭﻓِﻲ َﺣﺪِﻳ ِ ﻑ ﹶﺃ ﹾﻥ ﻳَُﻌﺬﱠﺏُ ؟ ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ﻳَﺎ ﺍ ْﺑَﻨ ﹶﺔ ﺍﻟﺼﱢﺪﱢﻳ ﹺﻖ َﻭﹶﻟ ِﻜﻨﱠﻪُ ﺨ ْﻤ َﺮ َﻭَﻳ ﺨَﺎ ُ ﺴ ﹺﺮ ﻕُ َﻭَﻳﺸْ َﺮﺏُ ﺍﹾﻟ َ ﺖ :ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹶﺃﻫُ َﻮ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳ ْﺰﻧﹺﻲ َﻭَﻳ ْ ﻗﹶﺎﹶﻟ ْ ﺨ ْﻮِﻓ ِﻪ ﹶﺃ ﹾﻥ ﻒ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳَُﺘ ﹶﻘﺒﱠ ﹶﻞ ِﻣ ْﻨﻪُ ِﻟ َ ﻑ ِﻣ ْﻦ ﺍﻟﺴﱠﹶﻠ ِ ﻑ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳُ ﹾﻘَﺒ ﹶﻞ ِﻣ ْﻨﻪُ { َ .ﻭ َﺧ ْﻮﻑُ َﻣ ْﻦ ﺧَﺎ َ ﺼﺪﱠ ﻕُ َﻭَﻳ ﺨَﺎ ُ ﺼﻠﱢﻲ َﻭَﻳﺼُﻮ ُﻡ َﻭَﻳَﺘ َ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ُﻳ َ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ ﹶﺃﺗَﻰ ﺑﹺﺎ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻋﻠﹶﻰ َﻭ ْﺟ ﹺﻬ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ :ﻭَﻫَﺬﹶﺍ ﹶﺃ ﹾﻇ َﻬﺮُ ﺍﻟﹾﻮُﺟُﻮﻩِ ﻓِﻲ ﺍ ْﺳِﺘ ﹾﺜﻨَﺎ ِﺀ َﻣ ْﻦ ﺍﺳْﺘَﺜﹾﻨَﻰ ِﻣ ْﻨ ُﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َﻭﻓِﻲ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺐ ﻑ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ ﺁﺗَﻰ ﺑﹺﺎ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﺨ ْﻮ ِ ﺻﻠﱠﻴْﺖ -ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ِ -ﻟ َ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ ﹶﺃ َﺣ ِﺪ ِﻫ ْﻢ :ﹶﺃﻧَﺎ ﻣُﺆْﻣِﻦٌ " ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ " َ -ﻭ َ ﺼﺪِﻳ ﹺﻖ ؛ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ُﻳﺮَﺍ َﺩ ﹺﺑﺎﻟﹾﺂَﻳ ِﺔ :ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﹺﺑ ِﻪ ﻟﹶﺎ َﻋﻠﹶﻰ ﹺﺟ َﻬ ِﺔ ﺍﻟﺸﱠﻚﱢ ﻓِﻴﻤَﺎ ﹺﺑ ﹶﻘ ﹾﻠﹺﺒ ِﻪ ِﻣ ْﻦ ﺍﻟﺘﱠ ْ ﺸﺮُﻭﻃﹰﺎ ﹺﺑ ﹶﻜ ْﻮ ِﻥ ﺲ ُﻣﺘﱠِﻘﻴًﺎ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒُﻮ ﹸﻝ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻣ ْ ﺏ ﹶﻟ ْﻴ َ ﲔ ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳﺘُﻮ َ ﺏ ﻛﹸﻠﱠﻬَﺎ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﻜﹶﺎِﻓ َﺮ ﻭَﺍ ﹾﻟﻔﹶﺎ ِﺳ َﻖ ِﺣ َ ﺇﻟﱠﺎ ِﻣﻤﱠ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﻟ ﱡﺬﻧُﻮ َ ﺏ َﻳ ﹾﺄﺗِﻲ ﲔ َﻳﺘُﻮ ُ ﺐ ِﺣ َ ﻁ ﺍﻟﺘﱠ ﹾﻘﻮَﻯ ﻓِﻲ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺘﱠﺎِﺋ َ ﻑ ﻣَﺎ ﺇﺫﹶﺍ ﺍ ْﺷَﺘ َﺮ ﹶ ﺨﻠﹶﺎ ِ ﺐ ﹶﻟﻪُ ﺍ ْﻣَﺘَﻨ َﻊ ﹶﻗﺒُﻮ ﹸﻝ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ .ﹺﺑ ِ ﲔ ِﻓ ْﻌِﻠ ِﻪ ﻟﹶﺎ ﹶﺫ ْﻧ َ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ِﺣ َ ﺐ َﺑ ﹾﻞ ﻫُ َﻮ ﻣُﺘﱠ ﹴﻖ ﻓِﻲ ﺣَﺎ ﹺﻝ ﺺ ِﻣ ْﻦ ﺍﻟﺬﱠ ْﻧ ﹺ ﺨﹸﻠ ْ ﺨ ْﻴ ﹺﺮ ﹶﻟ ْﻢ َﻳ ْ ﲔ ُﺷﺮُﻭ ِﻋ ِﻪ ﻓِﻲ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻣُ ْﻨَﺘ ِﻘ ﹲﻞ ِﻣ ْﻦ ﺍﻟﺸﱠﺮﱢ ﺇﻟﹶﻰ ﺍﹾﻟ َ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻮَﺍ ﹺﺟَﺒ ِﺔ َﻭﻫُ َﻮ ِﺣ َ ﻂ َﺳﻴﱢﺌﹶﺎُﺗ ُﻪ ﺴﻘﹸ ﹶ ﺐ ﹶﺃ ﹾﻥ َﺗ ْ ﺏ ﹶﻟ َﻮ َﺟ َ ﲑ ٍﺓ ﹸﺛﻢﱠ ﺗَﺎ َ ﺼﺮﱞ َﻋﻠﹶﻰ ﹶﻛﹺﺒ َ ﺼ ِﻪ ِﻣ ْﻨﻪُ َ .ﻭ " ﹶﺃ ْﻳﻀًﺎ " ﹶﻓﹶﻠ ْﻮ ﹶﺃﺗَﻰ ﺍ ﹾﻟﹺﺈْﻧﺴَﺎ ﹸﻥ ﹺﺑﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﺍﹾﻟﹺﺒﺮﱢ َﻭﻫُ َﻮ ُﻣ ِ ﺨﱡﻠ ِ َﺗ َ ﺱ َﻣﻈﹶﺎِﻟﻢُ ﲔ ﹶﺃﺗَﻰ ﺑﹺﻬَﺎ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺳﻘﹰﺎ َ .ﻭ " ﹶﺃ ْﻳﻀًﺎ " ﻓﹶﺎ ﹾﻟﻜﹶﺎِﻓﺮُ ﺇﺫﹶﺍ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﻟِﻠﻨﱠﺎ ﹺ ﺕ َﻭﻫُ َﻮ ِﺣ َ ﺴﻨَﺎ ُ ﺤَ ﻚ ﺍﹾﻟ َ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ َﻭﺗُ ﹾﻘَﺒﻞﹸ ِﻣ ْﻨﻪُ ِﺗ ﹾﻠ َ ﻚ ﺍﻟﺬﱢﻣﱢﻲﱡ ﺇﺫﹶﺍ ﹶﺃ ْﺳﹶﻠ َﻢ -ﹶﻗ ْﺒ ﹶﻞ ﺇ ْﺳﻠﹶﺎ ِﻣ ِﻪ َﻣ َﻊ َﺑﻘﹶﺎ ِﺀ َﻣﻈﹶﺎِﻟ ﹺﻢ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ َﻋﹶﻠ ْﻴ ِﻪ ؛ ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ َﻤﻞﹸ ﻟﹶﺎ ﻑ َ -ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺐ َﻭﹶﻗ ﹾﺬ ٍ ﺼ ﹴ ِﻣ ْﻦ ﹶﻗ ْﺘ ﹴﻞ َﻭ ﹶﻏ ْ ﺶ ﻭَﺍ ﹾﻟ َﻤﻈﹶﺎِﻟ ﹺﻢ ؛ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻊ ﺇ ْﺳﻠﹶﺎ ِﻣ ِﻪ ﻣُ ﺨَﻠﱠﺪًﺍ ﺏ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ ﺼ ﺢﱠ ﺇ ْﺳﻠﹶﺎ ُﻡ ﺍﻟﺬﱢﻣﱢﻲﱢ َﺣﺘﱠﻰ َﻳﺘُﻮ َ ﲑ ﹶﺓ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻟ ْﻢ َﻳ ِ ﻳُ ﹾﻘَﺒﻞﹸ ﺇﻟﱠﺎ ِﻣﻤﱠ ْﻦ ﻟﹶﺎ ﹶﻛﹺﺒ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻟﻬُ ْﻢ ﹸﺫﻧُﻮﺏٌ ﻣَﻌْﺮُﻭﻓﹶﺔﹲ َﻭ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺗَﺒﹺﻌَﺎﺕٌ ﹶﻓﻴُ ﹾﻘَﺒﻞﹸ ﲔ َﻋﻠﹶﻰ َﻋ ْﻬ ِﺪ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ ﺱ ﻣُﺴِْﻠ ِﻤ َ َﻭﹶﻗ ْﺪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﱠﺎ ُ ﲑ ﹶﺓ ْﺑ َﻦ ﺷُ ْﻌَﺒ ﹶﺔ ﹶﻟﻤﱠﺎ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﺢ } ﹶﺃﻥﱠ ﺍﻟﹾﻤُ ِﻐ َ ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺇ ْﺳﻠﹶﺎ ُﻣ ُﻬ ْﻢ َﻭَﻳﺘُﻮﺑُﻮ ﹶﻥ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ ِﻣ ْﻦ ﺍﻟﺘﱠﺒﹺﻌَﺎﺕِ .ﹶﻛﻤَﺎ ﹶﺛَﺒ َ ﲑﺓﹸ ﻗﹶﺎﺋِﻢٌ ﺴﻌُﻮ ٍﺩ ﻋَﺎ َﻡ ﺍﻟﹾ ﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ ﻭَﺍ ﹾﻟﻤُ ِﻐ َ ﺭَﺍﹶﻓ َﻖ ﹶﻗ ْﻮﻣًﺎ ﻓِﻲ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠﻴﱠ ِﺔ ﹶﻓ َﻐ َﺪ َﺭ ﹺﺑ ﹺﻬ ْﻢ َﻭﹶﺃ َﺧ ﹶﺬ ﹶﺃ ْﻣﻮَﺍﹶﻟ ُﻬ ْﻢ َﻭﺟَﺎ َﺀ ﹶﻓﹶﺄ ْﺳﹶﻠ َﻢ ﹶﻓﹶﻠﻤﱠﺎ ﺟَﺎ َﺀ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ َﻣ ْ ﲑﺓﹸ ﻒ ﹶﻓﻘﹶﺎ ﹶﻝ َ :ﻣ ْﻦ ﻫَﺬﹶﺍ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺍ ْﺑ ُﻦ ﹸﺃ ْﺧﺘِﻚ ﺍ ﹾﻟﻤُ ِﻐ َ ﲑﺓﹸ ﺑﹺﺎﻟﺴﱠ ْﻴ ِ ﻒ َﺩﹶﻓ َﻌﻪُ ﺍ ﹾﻟﻤُ ِﻐ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺑﹺﺎﻟﺴﱠ ْﻴ ِ ﺱ ﺍﻟﻨﱠﹺﺒﻲﱢ َ َﻋﻠﹶﻰ َﺭ ﹾﺃ ﹺ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ُﻡ ﹶﻓﹶﺄ ﹾﻗَﺒﻠﹸﻪُ َﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤَﺎ ﹸﻝ ﹶﻓﹶﻠﺴْﺖ ِﻣ ْﻨﻪُ ﻚ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ ﻏﺪﺭ ﹶﺃﹶﻟﺴْﺖ ﹶﺃ ْﺳﻌَﻰ ﻓِﻲ ﻏﹸﺪْ َﺭِﺗ َ ﻚ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑ ﹺﻬ ْﻢ ﺸﻲﱢ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ ﻣَﺎ َﻋﹶﻠ ْﻴ َ ﻓِﻲ َﺷ ْﻲ ٍﺀ { َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭﻟﹶﺎ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﹺﺎﻟﹾﻐَﺪَﺍﺓِ ﻭَﺍ ﹾﻟَﻌ ِ ﻚ ﻚ ﻭَﺍﺗﱠَﺒ َﻌ َ ﺡ } :ﹶﺃﻧُ ْﺆ ِﻣﻦُ ﹶﻟ َ ﲔ { ﻭَﻗﹶﺎﻟﹸﻮﺍ ِﻟﻨُﻮ ﹺ ﻚ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ ﹶﻓَﺘ ﹾﻄﺮُ َﺩﻫُ ْﻢ ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ َﻭﻣَﺎ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑ َ ﺸُﻌﺮُﻭ ﹶﻥ { َ .ﻭﻟﹶﺎ َﻧ ْﻌ ﹺﺮﻑُ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺭ ﹶﺫﻟﹸﻮ ﹶﻥ { } ﻗﹶﺎ ﹶﻝ َﻭﻣَﺎ ِﻋ ﹾﻠﻤِﻲ ﹺﺑﻤَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { } ﺇ ﹾﻥ ِﺣﺴَﺎُﺑ ُﻬ ْﻢ ﺇﻟﱠﺎ َﻋﻠﹶﻰ َﺭﺑﱢﻲ ﹶﻟ ْﻮ َﺗ ْ ﻚ ﺳَﺎِﺋﺮُ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍﹾﻟﹺﺒﺮﱢ ِﻣ ْﻦ ﺼ ﺢﱡ ﺇ ْﺳﻠﹶﺎﻣُﻚ َﺣﺘﱠﻰ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ َﻋﹶﻠﻴْﻚ ﺫﹶﻧْﺐٌ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﺴِﻠﻢُ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ﻟﹶﺎ َﻳ ِ ﲔ ﺟَﺎ َﺀﻩُ ِﺫﻣﱢﻲﱞ ﻳُ ْ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ ﻭَﺍﻟﺰﱠﻛﹶﺎ ِﺓ . ﻭﰲ ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ) -ﺝ / ١ﺹ (٧٩ ﺻﺮﱠ َﻋﻠﹶﻰ ِﻣ ﹾﺜِﻠ ِﻪ . ﺐ ﹶﺃ َ ﺼ ﺢﱡ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ِﻣ ْﻦ ﹶﺫْﻧ ﹴ ﺏ ( َﻭﻟﹶﺎ َﺗ ِ ﺼﺮﱢ َ ،ﻭ ﹶﻛ ْﻴ ِﻔﻴﱠ ِﺔ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﺻ ﺤﱠ ِﺔ َﺗ ْﻮَﺑ ِﺔ ﺍ ﹾﻟ ُﻤ ِ ﻓﹶﺼْﻞﹲ ) ﻓِﻲ َﻋ َﺪ ﹺﻡ ِ ﺡ َﻭﹶﻗﺪﱠ َﻣﻪُ ﻓِﻲ ﺍﻟﺮﱢﻋَﺎَﻳ ِﺔ . ﺐ ﻭَﺍﻟﺸﱠ ْﺮ ﹺ ﺼ ﺢﱡ ِﻣ ْﻦ َﺣﻖﱢ ﺍﻟﹾﺂ َﺩ ِﻣﻲﱢ ،ﹶﺫ ﹶﻛ َﺮﻩُ ﻓِﻲ ﺍﻟﹾﻤُﺴَْﺘﻮْ ِﻋ ﹺ ﺐ ﻇﹶﺎﻟِﻢٌ َﻭﻟﹶﺎ ﻣُﺴْﺮﹺﻑٌ َ ،ﻭﻟﹶﺎ َﺗ ِ َﻭﻟﹶﺎ ُﻳﻘﹶﺎ ﹸﻝ ﻟِﻠﺘﱠﺎِﺋ ﹺ ﲔ َﻋ ْﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َﻭَﻧﺺﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺤَ ﺽ ﺍﻟﺼﱠﺎِﻟ ِ َﻭﹶﻗ ﹶﻄ َﻊ ﹺﺑ ِﻪ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ ﻓِﻲ ﺍ ﹾﻟﹺﺈ ْﺭﺷَﺎ ِﺩ َﻭﻓِﻲ ﺍ ﹾﻟﹸﻔﺼُﻮ ﹺﻝ َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﹶﺫ ﹶﻛ َﺮﻩُ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱﱡ ﻓِﻲ ﹺﺭﻳَﺎ ﹺ
ﺏ ﹶﺃ ْﺣ َﻤﺪُ ﻗﹶﺎ ﹶﻝ َﻋْﺒﺪُ ﺍﻟﻠﱠ ِﻪ َ :ﺳﹶﺄ ﹾﻟﺖُ ﹶﺃﺑﹺﻲ َﻋ ْﻦ َﺭﺟُ ﹴﻞ ﺍ ْﺧﺘَﺎ ﹶﻥ ِﻣ ْﻦ َﺭﺟُ ﹴﻞ ﻣَﺎﻟﹰﺎ ،ﹸﺛﻢﱠ ﹶﺃﻧْ ﹶﻔ ﹶﻘﻪُ َ ،ﻭﹶﺃﺗْﹶﻠ ﹶﻔﻪُ ،ﹸﺛﻢﱠ ﺇﻧﱠ ُﻪ َﻧ ِﺪ َﻡ َﻋﻠﹶﻰ ﻣَﺎ ﹶﻓ َﻌ ﹶﻞ َﻭﺗَﺎ َ ﺕ َﻋﻠﹶﻰ ﹶﻓ ﹾﻘ ﹺﺮ ِﻩ ﺧَﻠﹶﺎﺹٌ ِﻣﻤﱠﺎ َﻋﹶﻠ ْﻴ ِﻪ ؟ ﹶﻓ ﹶﻘﺎ ﹶﻝ ﹶﺃﺑﹺﻲ :ﻟﹶﺎ ﺲ ِﻋْﻨ َﺪﻩُ ﻣَﺎ ُﻳ َﺆﺩﱢﻱ ﹶﻓ َﻬ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ َﻧ َﺪ ِﻣ ِﻪ َﻭَﺗ ْﻮَﺑِﺘ ِﻪ ﻣَﺎ ُﻳ ْﺮﺟَﻰ ﹶﻟﻪُ ﹺﺑ ِﻪ ﺇ ﹾﻥ ﻣَﺎ َ َﻭﹶﻟ ْﻴ َ ﺕ ﹶﻓﻬُ َﻮ ﻭَﺍﺟﹺﺐٌ َﻋﹶﻠ ْﻴ ِﻪ . ﺤﻖﱠ َﻭﹺﺇ ﹾﻥ ﻣَﺎ َ ﻱ ﺍ ﹾﻟ َ ُﺑﺪﱠ ﻟِﻬَﺬﹶﺍ ﺍﻟﺮﱠﺟُ ﹺﻞ ِﻣ ْﻦ ﹶﺃ ﹾﻥ ﻳُ َﺆﺩﱢ َ ﺐ ﹶﺃ ْﺭ ﺿًﺎ :ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺗَﺎﺋِﺒًﺎ َﺣﺘﱠﻰ ﻳَﺮُﺩﱠﻫَﺎ َﻋﻠﹶﻰ ﺻَﺎﺣِﺒﹺﻬَﺎ ،ﺇ ﹾﻥ َﻋِﻠ َﻢ ﺷَﻴْﺌﹰﺎ ﺑَﺎﻗِﻴًﺎ ﺼ َ ﺤ ﹶﻜ ﹺﻢ ﻓِﻴ َﻤ ْﻦ ﹶﻏ َ ﺤﻤﱠ ِﺪ ْﺑ ﹺﻦ ﺍﹾﻟ َ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ُﻣ َ ﲔ َ :ﺗ ْﻮَﺑﺘُﻪُ ﹶﺃ ﹾﻥ َﻳ ُﺮﺩﱠ ﻣَﺎ ﹶﺃ َﺧ ﹶﺬ . ِﻣ ْﻦ ﺍﻟﺴﱠ ﹺﺮﹶﻗ ِﺔ ﺭَﺩﱠﻫَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ْﻳﻀًﺎ َ ،ﻭﻗﹶﺎ ﹶﻝ ﻓِﻴ َﻤ ْﻦ ﹶﺃ َﺧ ﹶﺬ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺲ ﻫُ َﻮ ﹶﺃﺧْ َﺮ َﺟﻪُ ، ﺿ ﹴﻊ :ﻫَﺬﹶﺍ ﹶﺃ ْﻫ َﻮﻥﹸ ،ﹶﻟ ْﻴ َ ﺿ ﹴﻊ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َﻋ ْﺪﻟﹰﺎ َﺣﺘﱠﻰ َﻳ ُﺮﺩﱠ ﻣَﺎ ﹶﺃ َﺧ ﹶﺬ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ َﻣ ْﻮ ِ ﹶﻓﹺﺈ ﹾﻥ َﻭ ﹺﺭﹶﺛﻪُ ﺭَﺟُﻞﹲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻓِﻲ َﻣ ْﻮ ِ ﺠﺐُ ﺇﹶﻟﻲﱠ ﹶﺃ ﹾﻥ َﻳﺮُﺩﱠﻩُ . َﻭﹶﺃﻋْ َ ﺼﻠﱢ َﻲ ؟ ﻗﹶﺎ ﹶﻝ َ :ﻧ َﻌ ْﻢ َ ،ﻭﻗِﻴ ﹶﻞ َ :ﺑﻠﹶﻰ َﻭﺍﹶﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﺢ ﻓِﻴ َﻤ ْﻦ َﺗ َﺮ َﻙ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ َﻭ َﺳﹶﺄﹶﻟﻪُ ﺻَﺎﻟِ ﺢٌ َﺗ ْﻮَﺑﺘُﻪُ ﹶﺃ ﹾﻥ ﻳُ َ َﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺣ َﻤﺪُ ﻓِﻲ ﹺﺭﻭَﺍَﻳ ِﺔ ﺻَﺎِﻟ ﹴ ﻳُ َﻌﻮﱢﺽُ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ َﻡ ﻗﹶﺎﹶﻟﻪُ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ . ﺕ ﻧَﺎ ِﺩﻣًﺎ ﺱ َ ،ﻭ َﻣ ْﻦ ﻣَﺎ َ ﺐ َﻭﻫُ َﻮ ﹶﻗ ْﻮﻝﹸ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ ﺢ ِﻓﻲ ﺍ ﹾﻟ َﻤ ﹾﺬ َﻫ ﹺ ﺼ ﺢﱡ ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ﻣِﻨْﻬَﺎ َﻋﻠﹶﻰ ﺍﻟﺼﱠﺤِﻴ ﹺ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍ ﹾﻟ ﹺﻬﺪَﺍَﻳ ِﺔ َﻭ َﻣﻈﹶﺎِﻟﻢُ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ َﺗ ِ ﺨَﺒ ﹺﺮ } ﻟﹶﺎ َﻳ ْﺪﺧُﻞﹸ ﺍﻟﻨﱠﺎ َﺭ ﺗَﺎﺋِﺐٌ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ { . ﻋَﻠﹶﻴْﻬَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﺍ ﹾﻟ ُﻤﺠَﺎﺯﹺﻱ ﻟِﻠﹾﻤَﻈﹾﻠﹸﻮﻡﹺ َﻋ ْﻨﻪُ ﹶﻛﻤَﺎ َﻭ َﺭ َﺩ ﻓِﻲ ﺍﹾﻟ َ ﻚ ﺇﺫﹶﺍ ﹶﺃ ْﻣ ﹶﻜَﻨ ُﻪ ﺤﻘﱢ ِﻪ ﹶﺃ ْﻭ َﻳ ْﻨﻮﹺﻱ ﹶﺫِﻟ َ ﺴَﺒﹺﺒ ِﻪ ،ﹶﺃ ْﻭ َﺑ ﹶﺬﹶﻟﻪُ ﺇﻟﹶﻰ ﻣُﺴَْﺘ ِ ﺏ ﹺﺑ َ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻟﺮﱢﻋَﺎَﻳ ِﺔ ﺍ ﹾﻟ ﹸﻜْﺒﺮَﻯ ﹶﻓ َﻌﻠﹶﻰ ﺍ ﹾﻟ َﻤْﻨ ﹺﻊ َﻳ ُﺮﺩﱡ ﻣَﺎ ﹶﺃِﺛ َﻢ ﹺﺑ ِﻪ َﻭﺗَﺎ َ ﺤﻞﱠ ِﻣ ْﻦ ﺍ ﹾﻟﻐِﻴَﺒ ِﺔ ﻭَﺍﻟﻨﱠﻤِﻴ َﻤ ِﺔ َﻭﻧَ ﺤْﻮﹺﻫِﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ : ﺴَﺘ ِ ﺤﻘﱢ ِﻪ َ ،ﻭﹶﺃ ﹾﻥ َﻳ ْ ﻚ ﹺﺑ ﹺﺮ ﺿَﺎ ِﺀ ﻣُﺴَْﺘ ِ َﻭَﺗ َﻌﺬﱠ َﺭ َﺭﺩﱡﻩُ ﻓِﻲ ﺍﹾﻟ ﺤَﺎ ﹺﻝ َﻭﹶﺃﺧﱠ َﺮ ﹶﺫِﻟ َ ﻀ َﺮ ﹶﺓ َﻋ ْﻦ ﺤﺮﹺﻳ ﹺﺮﻱﱢ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﻧ ْ ﲑ َﻋ ْﻦ ﺍ ﹾﻟ َ ﻁ َﻋ ْﻦ ﹶﺃﺑﹺﻲ َﺭﺟَﺎ ٍﺀ ﺍﹾﻟ ﺨُﺮَﺍﺳَﺎﹺﻧﻲﱢ َﻋ ْﻦ َﻋﺒﱠﺎ ِﺩ ْﺑ ﹺﻦ ﹶﻛِﺜ ﹴ ﺏ َﺣﺪﱠﹶﺛﻨَﺎ ﹶﺃ ْﺳﺒَﺎ ﹸ ﺤﻴَﻰ ْﺑ ُﻦ ﹶﺃﻳﱡﻮ َ ﺣَﺪﱠﺛﹶﻨَﺎ َﻳ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } :ﺇﻳﱠﺎ ﹸﻛ ْﻢ ﻭَﺍ ﹾﻟﻐِﻴَﺒ ﹶﺔ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟﻐِﻴَﺒ ﹶﺔ ﹶﺃ َﺷﺪﱡ ِﻣ ْﻦ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ ﻋَﻨْﻬُﻤَﺎ ﻗﹶﺎﻟﹶﺎ :ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺟَﺎﹺﺑ ﹴﺮ َﻭﹶﺃﺑﹺﻲ َﺳﻌِﻴ ٍﺪ َﺭ ِ ﺐ ﺍ ﹾﻟﻐِﻴَﺒ ِﺔ ﻟﹶﺎ ﻳُ ْﻐ ﹶﻔﺮُ ﹶﻟﻪُ َﺣﺘﱠﻰ َﻳ ْﻐِﻔ َﺮ ﹶﻟﻪُ ﺻَﺎ ِﺣﺒُﻪُ { ﺍﻟﺰﱢﻧَﺎ ،ﹶﻓﹺﺈﻥﱠ ﺍﻟﺮﱠﺟُ ﹶﻞ ﹶﻗ ْﺪ َﻳ ْﺰﻧﹺﻲ ﻓﹶﻴَﺘُﻮﺏُ ﻓﹶﻴَﺘُﻮﺏُ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ َﻋﹶﻠ ْﻴ ِﻪ َ ،ﻭﹺﺇﻥﱠ ﺻَﺎ ِﺣ َ ﺚ ﹸﺛﻢﱠ ﹶﺫ ﹶﻛ َﺮ َﺣﺪِﻳﹶﺜﻪُ } َﻣ ْﻮﺕُ ﺍﻟﹾﻐَﺮﹺﻳﺐﹺ ﺷَﻬَﺎﺩَﺓﹲ { . ﺤﺪِﻳ ِ ﻋَﺒﱠﺎﺩٌ ﺿَﻌِﻴﻒٌ ﻭَﺃﹶﺑُﻮ َﺭﺟَﺎ ٍﺀ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻌُﹶﻘ ْﻴِﻠﻲﱡ :ﻣُ ْﻨ ﹶﻜﺮُ ﺍﹾﻟ َ ﺦ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﺃﻧﱠﻪُ ﹶﻗ ْﻮﻝﹸ ﺍﹾﻟﹶﺄ ﹾﻛﹶﺜﺮﹺﻳ َﻦ َ ،ﻭ ﹶﺫ ﹶﻛ َﺮ ﹶﻏ ْﻴﺮُ َﻭﻗِﻴ ﹶﻞ ﺇ ﹾﻥ َﻋِﻠ َﻢ ﹺﺑ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ُﻡ َﻭﹺﺇﻟﱠﺎ َﺩﻋَﺎ ﹶﻟﻪُ ﻭَﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ َﻭﹶﻟ ْﻢ َﻳ ْﻌﹶﻠ ْﻤ ُﻪ َ ،ﻭ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﺸﱠْﻴ ُ ﺤﻠِﻴ ﹸﻞ ِﻣ ْﻨ ُﻪ ؟ َﻋﻠﹶﻰ ﹺﺭﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ، ﺸَﺘ َﺮﻁﹸ ِﻟَﺘ ْﻮَﺑِﺘ ِﻪ ﺇ ْﻋﻠﹶﺎ ُﻣ ُﻪ ﻭَﺍﻟﺘﱠ ْ ﻑ ﺇْﻧﺴَﺎ ٍﻥ ﹶﺃ ْﻭ ﻏِﻴَﺒِﺘ ِﻪ ﹶﻗ ْﺒ ﹶﻞ ِﻋ ﹾﻠ ِﻤ ِﻪ ﹺﺑ ِﻪ َﻫ ﹾﻞ ﻳُ ْ ﺏ ِﻣ ْﻦ ﹶﻗ ﹾﺬ ِ ﻭَﺍ ِﺣ ٍﺪ :ﺇ ﹾﻥ ﺗَﺎ َ ﺏ َﺭ ُﺟﻠﹰﺎ ﹸﺛﻢﱠ ﺍ ْﺳَﺘ ْﻐ ﹶﻔ َﺮ ﹶﻟﻪُ ﺲ َﻣ ْﺮﻓﹸﻮﻋًﺎ } َﻣ ْﻦ ﺍ ﹾﻏﺘَﺎ َ ﺨﻠﱠﺎ ﹸﻝ ﹺﺑﹺﺈ ْﺳﻨَﺎ ِﺩ ِﻩ َﻋ ْﻦ ﹶﺃَﻧ ﹴ ﺤﻤﱠ ٍﺪ ﺍﹾﻟ َ ﻭَﺍ ْﺧﺘَﺎ َﺭ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ﹾﻠ َﺰﻣُﻪُ ِﻟﻤَﺎ َﺭﻭَﻯ ﺃﹶﺑُﻮ ﻣُ َ ﺴَﺘ ْﻐ ِﻔ َﺮ ﹶﻟﻪُ { َﻭِﻟﹶﺄﻥﱠ ﻓِﻲ ﺇ ْﻋﻠﹶﺎ ِﻣ ِﻪ ﺇ ْﺩﺧَﺎ ﹶﻝ ﹶﻏﻢﱟ ﺏ ﹶﺃ ﹾﻥ َﻳ ْ ﺲ َﻣ ْﺮﻓﹸﻮﻋًﺎ } ﹶﻛﻔﱠﺎ َﺭﺓﹸ َﻣ ْﻦ ﺍ ﹾﻏﺘَﺎ َ ِﻣ ْﻦ َﺑ ْﻌﺪُ ﻏﹸ ِﻔ َﺮ ﹶﻟﻪُ ﻏِﻴَﺒﺘُﻪُ { َﻭﹺﺑﹺﺈ ْﺳﻨَﺎ ِﺩ ِﻩ َﻋ ْﻦ ﹶﺃَﻧ ﹴ ﺲ ﺏ ﻣَﺎ َﺭﻭَﻯ ﹶﺃَﻧ ٌ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ :ﺇﻥﱠ ﹶﻛﻔﱠﺎ َﺭ ﹶﺓ ﺍﻟِﺎ ﹾﻏِﺘﻴَﺎ ﹺ ﺦ َﻋ ْﺒﺪُ ﺍ ﹾﻟﻘﹶﺎ ِﺩ ﹺﺭ َﺭ ِ ﻚ ﻭَﻛﹶﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠْﻴ ُ ﺠ ْﺰ ﹶﺫِﻟ َ َﻋﹶﻠ ْﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ :ﹶﻓﹶﻠ ْﻢ َﻳ ُ ﺴﺔﹸ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﻣَﺘْﺮُﻭﻙٌ َﻭ ﹶﺫ ﹶﻛ َﺮ ِﻣ ﹾﺜﹶﻠﻪُ ﺕ َﻭﻓِﻴ ِﻪ َﻋﻨَْﺒ َ ﺠ ْﻮ ﹺﺯﻱﱢ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْﻮ ﺿُﻮﻋَﺎ ِ ﺲ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ ُﺭ ﹶﺫ ﹶﻛ َﺮﻩُ ﺍ ْﺑ ُﻦ ﺍﹾﻟ َ َﻭ ﹶﺫ ﹶﻛ َﺮﻩُ َ ،ﻭ َﺧَﺒ ُﺮ ﹶﺃَﻧ ﹴ ﺚ ﺟَﺎﹺﺑ ﹴﺮ َﻭﻓِﻴ ِﻪ َﺣ ﹾﻔﺺُ ْﺑ ُﻦ ﻋُ َﻤ َﺮ ﺍ ﹾﻟﹶﺄ ْﻳِﻠﻲﱡ ﻣَﺘْﺮُﻭﻙٌ . ﺚ َﺳ ْﻬ ﹺﻞ ْﺑ ﹺﻦ َﺳﻌِﻴ ٍﺪ َﻭﻓِﻴ ِﻪ َﺳ ﹾﻠﻤَﺎ ﹸﻥ ْﺑ ُﻦ ﻋَﻤْﺮﹴﻭ ﻛﹶﺬﱠﺍﺏٌ َ ،ﻭ ِﻣ ْﻦ َﺣﺪِﻳ ِ ِﻣ ْﻦ َﺣﺪِﻳ ِ ﺏ ﺢ َﻭﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍ ﹾﻟَﺒﺮﱢ ﻓِﻲ ِﻛﺘَﺎ ﹺ ﺚ ﺍﻟﺼﱠﺤِﻴ َ ﺤﺪِﻳ ﹶ ﺤﺪَﺍِﺋ ﹺﻖ َﻭﻗﹶﺎ ﹶﻝ :ﺇﻧﱠ ُﻪ ﻟﹶﺎ َﻳ ﹾﺬﻛﹸﺮُ ﻓِﻴﻬَﺎ ﺇﻟﱠﺎ ﺍﹾﻟ َ ﺲ ﻓِﻲ ﺍﹾﻟ َ ﺚ ﹶﺃَﻧ ﹴ َﻭ ﹶﺫ ﹶﻛ َﺮ ﹶﺃْﻳﻀًﺎ َﺣﺪِﻳ ﹶ ﺴَﺘ ْﻐ ِﻔ َﺮ ﹶﻟﻪُ . ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ :ﹶﻛﻔﱠﺎ َﺭﺓﹸ َﻣ ْﻦ ﺍ ﹾﻏَﺘ ْﺒَﺘﻪُ ﹶﺃ ﹾﻥ َﺗ ْ ﺲ :ﻗﹶﺎ ﹶﻝ ﺣُ ﹶﺬ ْﻳ ﹶﻔﺔﹸ َﺭ ِ ﺠ ِﺔ ﺍ ﹾﻟ َﻤ ﺠَﺎِﻟ ﹺ َﺑ ْﻬ َ ﺴَﺘ ْﻐ ِﻔ َﺮ ِﻟ َﻤ ْﻦ ﺍ ﹾﻏَﺘ ْﺒَﺘﻪُ . ﺴ ﹾﻔﻴَﺎ ﹶﻥ ْﺑ ﹺﻦ ﻋَُﻴﻴَْﻨ ﹶﺔ :ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ ِﻣ ْﻦ ﺍ ﹾﻟﻐِﻴَﺒ ِﺔ ﹶﺃ ﹾﻥ َﺗ ْ َﻭﻗﹶﺎ ﹶﻝ َﻋ ْﺒﺪُ ﺍﻟﻠﱠ ِﻪ ْﺑ ُﻦ ﺍ ﹾﻟ ُﻤﺒَﺎ َﺭ ِﻙ ِﻟ ُ ﺖ ﻓِﻴ ِﻪ ،ﹶﻓ ﹶﻘﺎ ﹶﻝ ﺍ ْﺑ ُﻦ ﺍ ﹾﻟ ُﻤﺒَﺎ َﺭ ِﻙ :ﻟﹶﺎ ﺗُﺆْﺫﹸﻭﻩُ َﻣﺮﱠَﺗ ْﻴ ﹺﻦ . ﹶﻓﻘﹶﺎ ﹶﻝ ُﺳ ﹾﻔﻴَﺎ ﹸﻥ َ :ﺑ ﹾﻞ َﺗﺴَْﺘﻐْ ِﻔﺮُ ِﻣﻤﱠﺎ ﻗﹸ ﹾﻠ َ ﺡ ﺍﻟﺸﱠﺎِﻓِﻌﻲﱡ ﻓِﻲ ﹶﻓﺘَﺎﻭﹺﻳ ِﻪ . ﺦ َﺗِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ْﺑ ُﻦ ﺍﻟﺼﱠﻠﹶﺎ ﹺ َﻭ ِﻣ ﹾﺜﻞﹸ ﹶﻗ ْﻮ ﹺﻝ ﺍ ْﺑ ﹺﻦ ﺍ ﹾﻟ ُﻤﺒَﺎ َﺭ ِﻙ ﺍ ْﺧﺘَﺎ َﺭﻩُ ﺍﻟﺸﱠْﻴ ُ ﺽ ِﻣ ْﻦ ﺍﻏﹾﺘِﻴَﺎﺏﹺ ﺴﹶﺄﹶﻟ ِﺔ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ َﺭ ِﺓ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹸﻜ ﱡﻞ َﻣ ﹾﻈِﻠ َﻤ ٍﺔ ﻓِﻲ ﺍ ﹾﻟ ِﻌ ْﺮ ﹺ ﺦ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ َﺑ ْﻌ َﺪ ﹶﺃ ﹾﻥ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠْﻴ ُ ﺐ ﻏِﻴَﺒ ﹰﺔ َﻭﹶﻗ ْﺪ َﻳﻜﹸﻮ ﹸﻥ ﹶﻛ ِﺬﺑًﺎ ﺻ ْﺪﻗﹰﺎ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍ ﹾﻟ َﻤﻐِﻴ ﹺ ﻑ ﹶﻗ ْﺪ َﻳﻜﹸﻮ ﹸﻥ ِ ﻑ ﺇ ﹾﺫ ﺍ ﹾﻟﹶﻘ ﹾﺬ ُ ﺏ ﹶﻓﻬُ َﻮ ﻓِﻲ َﻣ ْﻌﻨَﻰ ﺍ ﹾﻟﹶﻘ ﹾﺬ ِ ﺖ ﻛﹶﺎ ِﺫ ﹴ ﻕ َﻭَﺑ ْﻬ ِ ﺻَﺎ ِﺩ ﹴ ﻱ ﻓِﻲ ﺍ ﹾﻟﹶﺄﹶﺛ ﹺﺮ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ﺑَﻬْﺘًﺎ ،ﻭَﺍ ْﺧﺘَﺎ َﺭ ﹶﺃﺻْ ﺤَﺎﺑُﻨَﺎ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﻳُ ْﻌِﻠﻤُﻪُ َﺑ ﹾﻞ ﻳَﺪْﻋُﻮ ﹶﻟﻪُ ُﺩﻋَﺎ ًﺀ َﻳﻜﹸﻮ ﹸﻥ ﺇ ْﺣﺴَﺎﻧًﺎ ﺇﹶﻟ ْﻴ ِﻪ ﻓِﻲ ُﻣﻘﹶﺎَﺑﹶﻠ ِﺔ َﻣ ﹾﻈﹶﻠ َﻤِﺘ ِﻪ ﹶﻛﻤَﺎ ﺭُ ﹺﻭ َ .
ﻚ ﹶﻟﻪُ ﺴِﻠ ﹴﻢ َﺷَﺘ ْﻤﺘُﻪُ ﹶﺃ ْﻭ ﹶﻟ َﻌ ْﻨﺘُﻪُ ،ﹶﺃ ْﻭ َﺳَﺒ ْﺒﺘُﻪُ ﹶﺃ ْﻭ َﺟﹶﻠ ْﺪﺗُﻪُ ﻓﹶﺎ ْﺟ َﻌ ﹾﻞ ﹶﺫِﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﹶﺃﻳﱡﻤَﺎ ﻣُ ْ ﺏ ﹶﻗ ْﻮﻝﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ َﻭ َﻋ ْﻦ ﻫَﺬﹶﺍ ﺍ ﹾﻟﺒَﺎ ﹺ ﺴَﻨ ِﺪ ﺢ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ِﻣ ْﻦ َﻭ ْﺟ ٍﻪ ﻛﹶﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﻭَﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﻓِﻲ ﺍ ﹾﻟﻤُ ْ ﺻ ﺤِﻴ ُ ﻚ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ { ﻭَﻫَﺬﹶﺍ َ ﺻﻠﹶﺎ ﹰﺓ َﻭ َﺯﻛﹶﺎ ﹰﺓ َﻭﻗﹸﺮَْﺑ ﹰﺔ ﺗُ ﹶﻘﺮﱢﺑُﻪُ ﺇﹶﻟ ْﻴ َ َ ﺸﺮُ { . ﻀﺐُ ﺍ ﹾﻟَﺒ َ ﻀﺐُ ﹶﻛﻤَﺎ َﻳ ْﻐ َ ﺸ ٌﺮ ﹶﺃ ﹾﻏ َ ﻚ َﻋﻠﹶﻰ َﺭﺑﱢ ِﻪ َﻭﻓِﻴ ِﻪ } ﺇﻧﱠﻤَﺎ ﹶﺃﻧَﺎ َﺑ َ ﻁ ﹶﺫِﻟ َ ﺤ ْﻴ ﹺﻦ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ َﻭِﻓﻴ ِﻪ ﺍ ْﺷِﺘﺮَﺍ ﹸ ﻭَﺍﻟﺼﱠﺤِﻴ َ َﻭﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺣ َﻤﺪُ ﺣَﺪﱠﺛﹶﻨَﺎ ﻋَﺎﺭﹺﻡٌ ﺣَﺪﱠﺛﹶﻨَﺎ ﻣُ ْﻌَﺘ ِﻤﺮُ ْﺑ ُﻦ ُﺳﹶﻠ ْﻴﻤَﺎ ﹶﻥ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ َﺣﺪﱠﹶﺛﻨَﺎ ﺍﻟﺴﱡ َﻤ ْﻴﻂﹸ َﻋ ْﻦ ﹶﺃﺑﹺﻲ ﺍﻟﺴﱠﻮﱠﺍ ﹺﺭ ﺍ ﹾﻟَﻌ َﺪ ﹺﻭﻱﱢ َﻋ ْﻦ ﺧَﺎِﻟ ِﻪ ﻗﹶﺎ ﹶﻝ } : ﺴ َﻌ ْﻮ ﹶﻥ َﻭﹶﺃﺗَﻰ َﻋﹶﻠﻲﱠ َﺭﺳُﻮ ﹸﻝ ﺠﹶﺄﻧﹺﻲ ﺍ ﹾﻟ ﹶﻘ ْﻮ ُﻡ َﻳ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻭَﺃﹸﻧَﺎ ﺱٌ ﻳَﺘْﺒَﻌُﻮﻧَﻪُ ﻗﹶﺎ ﹶﻝ ﻓﹶﺎﺗﱠَﺒ ْﻌﺘُﻪُ َﻣ َﻌﻬُ ْﻢ ﻗﹶﺎ ﹶﻝ ﹶﻓ ﹶﻔ َ َﺭﹶﺃ ْﻳﺖُ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ ﺐ ﹶﺃ ْﻭ ِﺳﻮَﺍ ٍﻙ ﹶﺃ ْﻭ َﺷ ْﻲ ٍﺀ ﻛﹶﺎ ﹶﻥ ﻓﹶﻮَﺍﹶﻟﻠﱠﻪِ ﻣَﺎ ﹶﺃ ْﻭ َﺟَﻌﻨﹺﻲ ﻗﹶﺎ ﹶﻝ : ﺐ ﹶﺃ ْﻭ ﹶﻗﻀِﻴ ﹴ ﺿ ْﺮَﺑ ﹰﺔ ﺇﻣﱠﺎ ﹺﺑ َﻌﺴِﻴ ﹴ ﻀ َﺮَﺑﻨﹺﻲ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓ َ ﺍﻟﻠﱠ ِﻪ َ ﺸ ْﻲ ٍﺀ َﻋِﻠ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﻓِﻲ ،ﻭَﺣَﺪﱠﺛﹶﺘْﻨﹺﻲ َﻧﻔﹾﺴِﻲ ﹶﺃ ﹾﻥ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﻟﱠﺎ ِﻟ َ ﺿ َﺮَﺑﻨﹺﻲ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺖ ﻣَﺎ َ ﹶﻓﹺﺒﺖﱡ ﹶﻟ ْﻴﹶﻠ ﹰﺔ ﹸﻗ ﹾﻠ ُ ﻉ ﻚ ﺩَﺍ ﹴ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺇﻧﱠ َ ﺖ ،ﹶﻓَﻨ َﺰ ﹶﻝ ﹺﺟ ْﺒﺮﹺﻳ ﹸﻞ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺤ ُ ﺻَﺒ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﺫﹶﺍ ﹶﺃ ْ ﺁِﺗ َﻲ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺇﻥﱠ ﹸﺃﻧَﺎﺳًﺎ َﻳ ْﺘَﺒﻌُﻮﻧﹺﻲ ﺤﻨَﺎ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺻَﺒ ْ ﺻﻠﱠ ْﻴﻨَﺎ ﺍ ﹾﻟَﻐﺪَﺍ ﹶﺓ ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ ﹶﺃ ْ ﻚ ،ﹶﻓﹶﻠﻤﱠﺎ َ ﺴ ْﺮ ﹶﻗ ْﺮ ﹶﻥ َﺭ ِﻋﻴﱠِﺘ َ ﻟﹶﺎ َﺗ ﹾﻜ ِ ﺿ َﺮ ْﺑﺖُ ﹶﺃ ْﻭ َﺳَﺒْﺒﺖُ ﻓﹶﺎﺟْﻌَﻠﹾﻬَﺎ ﹶﻟﻪُ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ ﻭَﺃﹶﺟْﺮًﺍ ﹶﺃ ْﻭ ﻗﹶﺎ ﹶﻝ َﻣ ْﻐ ِﻔ َﺮ ﹰﺓ َﻭ َﺭ ْﺣ َﻤ ﹰﺔ { ﹶﺃ ْﻭ ﹶﻛﻤَﺎ ﺠُﺒﻨﹺﻲ ﹶﺃ ﹾﻥ َﻳ ْﺘَﺒﻌُﻮﻧﹺﻲ ،ﺍﻟﻠﱠ ُﻬﻢﱠ ﹶﻓ َﻤ ْﻦ َ َﻭﹺﺇﻧﱢﻲ ﻟﹶﺎ ُﻳ ْﻌ ﹺ ﻗﹶﺎ ﹶﻝ ﺇﺳْﻨَﺎﺩٌ ﺟَﻴﱢﺪٌ . ﺏ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ ﺴِﻠ ﹴﻢ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ﹶﺃﻧﱠﻪُ ﹶﺃﺟَﺎ َ ﺡ ﻣُ ْ ﺦ َﺗِﻘﻲﱢ ﺍﻟﺪﱢﻳ ﹺﻦ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﻣَﺎ ﻓِﻲ َﺷ ْﺮ ﹺ َﻭﹶﻟ َﻌﻞﱠ ُﻣﺮَﺍ َﺩ ﺍﻟﺸﱠْﻴ ﹺ ﺐ ﹶﻟﻪُ ﺴَﺘ ْﻮ ﹺﺟ ٌ ﻚ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﻓِﻲ ﺑَﺎ ِﻃ ﹺﻦ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ َﻭﹶﻟ ِﻜﻨﱠﻪُ ﻓِﻲ ﺍﻟﻈﱠﺎ ِﻫ ﹺﺮ ﻣُ ْ ﺲ ﹺﺑﹶﺄ ْﻫ ﹴﻞ ِﻟ ﹶﺬِﻟ َ ﹺﺑ َﻮ ْﺟ َﻬ ْﻴ ﹺﻦ ) :ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ( ﺍﻟﹾﻤُﺮَﺍﺩُ ﹶﻟْﻴ َ ﻚ َﻭﻫُ َﻮ ﺲ ﹶﺃ ْﻫﹰﻠﺎ ِﻟ ﹶﺬِﻟ َ ﻚ ﹺﺑﹶﺄﻣَﺎ َﺭ ٍﺓ َﺷ ْﺮ ِﻋﻴﱠ ٍﺔ َﻭَﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ َﺑﺎ ِﻃ ﹺﻦ ﺍﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﻟْﻴ َ ﺤﻘﹶﺎﹶﻗﻪُ ِﻟ ﹶﺬِﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺍ ْﺳِﺘ ْ ﹶﻓﻴُ ﹾﻈ ﹺﻬﺮُ ﹶﻟﻪُ ﺍﻟﻨﱠﹺﺒﻲﱡ َ ﺤ ﹾﻜ ﹺﻢ ﺍﻟﻈﱠﺎ ِﻫ ﹺﺮ ،ﻭَﺍﹶﻟﻠﱠﻪُ َﺗﻌَﺎﻟﹶﻰ َﻳَﺘ َﻮﻟﱠﻰ ﺍﻟﺴﱠﺮَﺍِﺋ َﺮ . ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻣَﺄﹾﻣُﻮﺭٌ ﺑﹺﺎ ﹾﻟ ُ َ ﺻ ﹺﻞ ﹶﻛﻠﹶﺎ ِﻣ ﹺﻬ ْﻢ ﺏ ﻓِﻲ َﻭ ْ ﺕ ﹺﺑ ِﻪ ﻋَﺎ َﺩ ﹸﺓ ﺍ ﹾﻟ َﻌ َﺮ ﹺ ﺲ ﹺﺑ َﻤ ﹾﻘﺼُﻮ ٍﺩ َﺑ ﹾﻞ ﻫُ َﻮ ِﻣﻤﱠﺎ َﺟ َﺮ ْ ﺤ ﹺﻮ ِﻩ ﹶﻟْﻴ َ ) ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ( :ﹶﺃﻥﱠ ﻣَﺎ َﻭﹶﻗ َﻊ ِﻣ ْﻦ َﺳﺒﱢ ِﻪ َﻭ ُﺩﻋَﺎِﺋ ِﻪ َﻭَﻧ ْ ﻑ ﺇﺟَﺎَﺑ ﹰﺔ ﻑ ﹶﺃ ﹾﻥ ُﻳﺼَﺎ ِﺩ َ ﻚ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﹶﻓ ﺨَﺎ َ ﺸ ْﻲ ٍﺀ ِﻣ ْﻦ ﹶﺫِﻟ َ ﺼﺪُﻭ ﹶﻥ ﹺﺑ َ ﻚ َﻭ َﻋ ﹾﻘﺮَﻯ َﻭ َﺣ ﹾﻠﻘﹶﻰ ﻟﹶﺎ َﻳ ﹾﻘ ِ ﺖ َﻳﻤِﻴﻨُ َ ﹺﺑﻠﹶﺎ ﹺﻧﻴﱠ ٍﺔ ﹶﻛ ﹶﻘ ْﻮِﻟ ﹺﻬ ْﻢ َ :ﺗ ﹺﺮَﺑ ْ ﻚ َﺭ ْﺣ َﻤ ﹰﺔ َﻭ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ َﻭﻗﹸﺮَْﺑ ﹰﺔ َﻭ ﹶﻃﻬُﻮﺭًﺍ ﻭَﺃﹶﺟْﺮًﺍ ،ﻭَﺇﹺﻧﱠﻤَﺎ ﻛﹶﺎ ﹶﻥ َﻳﹶﻘﻊُ ﻫَﺬﹶﺍ ِﻣ ْﻨﻪُ ﺠَﻌ ﹶﻞ ﹶﺫِﻟ َ ﺐ ﺇﹶﻟ ْﻴ ِﻪ ﻓِﻲ ﹶﺃ ﹾﻥ َﻳ ْ ﺴﹶﺄ ﹶﻝ َﺭﺑﱠﻪُ ﺳُْﺒ ﺤَﺎَﻧﻪُ َﻭ َﺭ ِﻏ َ ﹶﻓ َ ﺚ } ﹶﺃﻧﱠ ُﻬ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ ﺤﺪِﻳ ِ ﺴ ِﻪ َ ،ﻭﻓِﻲ ﺍﹾﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓﹶﺎ ِﺣﺸًﺎ َﻭﻟﹶﺎ ﻣُﺘَﻔﹶﺤﱢﺸًﺎ َﻭﻟﹶﺎ ﹶﻟﻌﱠﺎﻧًﺎ َﻭﻟﹶﺎ ُﻣ ْﻨَﺘ ِﻘﻤًﺎ ِﻟَﻨ ﹾﻔ ِ ﻧَﺎﺩِﺭًﺍ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َ ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ْﻫ ِﺪ َﺩ ْﻭﺳًﺎ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ﹾﻏ ِﻔ ْﺮ ِﻟ ﹶﻘ ْﻮﻣِﻲ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﻟﹶﺎ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ { . ﻉ َﻋﻠﹶﻰ َﺩ ْﻭ ﹴ ﹸﺍ ْﺩ ُ ﺠﺮﱡ ﹺﺅ ﺇﻟﹶﻰ ﻚ ﺍ ﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ َﻋ ْﻦ ﺍﻟﺘﱠ َ ﻉ َﻳ ْﺮ َﺩﻋُﻪُ ﹺﺑ ﹶﺬِﻟ َ ﺐ ِﻟﹶﺄ ْﻣ ﹴﺮ َﻳﺨُﺼﱡﻪُ ،ﹶﺃ ْﻭ ِﻟ َﺮ ْﺩ ﹴ ﻀ ﹺ َﻭﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ ﻓِﻲ ﺍ ﹾﻟ ﹸﻔﻨُﻮ ِﻥ ﺇﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ِﻋ ْﻨ َﺪ ﹶﻓ ْﻮ َﺭ ِﺓ ﺍ ﹾﻟَﻐ َ ﺴﻨًﺎ ؛ ِﻟﹶﺄﻥﱠ ﺨ ْﻤ ﹺﺮ ؛ ِﻟﹶﺄﻧﱠﻪُ ﺗَﺸْﺮﹺﻳﻊٌ ﻓِﻲ ﺍﻟﺰﱠ ْﺟ ﹺﺮ ﺇﻟﱠﺎ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﺃﺭَﺍ َﺩ َﺭ ْﺣ َﻤ ﹰﺔ ﹶﻓﹺﺈﻧﱠ ُﻪ َﻳ ﺤَْﺘ ِﻤﻞﹸ ﺍ ْﺣِﺘﻤَﺎﻟﹰﺎ َﺣ َ ﺼَﻴ ِﺔ ﻟﹶﺎ ﹶﻟ ْﻌﹺﻨ ِﻪ ﻓِﻲ ﺍﹾﻟ َ ِﻓ ْﻌ ﹺﻞ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﺖ ﺁﹺﻳﹶﻠ ﹰﺔ ﺇﻟﹶﻰ ﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ ﺏ ﻣَﺎ ﹶﻟ َﻌَﻨﻪُ َﻋﹶﻠ ْﻴ ِﻪ َﻭَﺗ ْﻮَﺑِﺘ ِﻪ ﻓﹶﺴَﻤﱠﻰ ﺍﻟﻠﱠ ْﻌَﻨ ﹶﺔ َﺭ ْﺣ َﻤ ﹰﺔ َﺣ ْﻴﺚﹸ ﻛﹶﺎَﻧ ْ ﹶﻟﻌَْﻨَﺘﻪُ ِﻋ ْﻨ َﺪ َﻣ ْﻦ ﹶﻟ َﻌَﻨﻪُ ﹶﻏﺎﻳَﺔﹲ ﻓِﻲ ﺍ ﹾﻟ َﻤ ْﻨ ﹺﻊ ِﻣ ْﻦ ﺍ ْﺭِﺗﻜﹶﺎ ﹺ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ ﺽ ﺍﻟﻨﱠﹺﺒﻲﱠ َ ﲑ ﻓِﻲ ﺍﻟﻨﱢﻬَﺎَﻳ ِﺔ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ } ﹶﺃﻥﱠ َﺭ ُﺟﻠﹰﺎ ﺍ ْﻋَﺘ َﺮ َ ﺦ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ْﺑ ُﻦ َﺗ ْﻴ ِﻤﻴﱠ ﹶﺔ ﹶﻛﻠﹶﺎ ُﻣ ُﻪ ﺍ ﹾﻟﻤَُﺘ ﹶﻘﺪﱢﻡُ ﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ ﺍ ﹾﻟﹶﺄِﺛ ﹺ ﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠْﻴ ُ ﻱ: ﺏ ﹺﺑ َﻮ ْﺯ ِﻥ َﻋِﻠ َﻢ َ ،ﻭ َﻣ ْﻌﻨَﺎﻫَﺎ ﺍﻟﺪﱡﻋَﺎ ُﺀ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ْ ﺏ ﻣَﺎ ﹶﻟﻪُ { ﻗِﻴ ﹶﻞ ﹶﺃ ﹺﺭ َ ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ﺩَﻋُﻮﺍ ﺍﻟﺮﱠﺟُ ﹶﻞ ﹶﺃ ﹺﺭ َ ﺡ ﹺﺑ ِﻪ ﺍﻟﻨﱠﺎ ُ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﻟَﻴﺴْﹶﺄﹶﻟﻪُ ﹶﻓﺼَﺎ َ ﻚ ﺍﻟﻠﱠ ُﻪ َ ،ﻭﹺﺇﻧﱠﻤَﺎ ﺗُ ﹾﺬ ﹶﻛﺮُ ﻓِﻲ ﺖ َﻳﺪَﺍ َﻙ َﻭﻗﹶﺎَﺗﹶﻠ َ ﻉ ﺍﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﻛﻤَﺎ ُﻳﻘﹶﺎ ﹸﻝ َ :ﺗ ﹺﺮَﺑ ْ ﺖ َﻭ ِﻫ َﻲ ﹶﻛِﻠ َﻤ ﹲﺔ ﻟﹶﺎ ُﻳﺮَﺍ ُﺩ ﺑﹺﻬَﺎ ُﻭﻗﹸﻮ ُ ﺃﹸﺻِﻴﺒَﺖْ ﺁﺭَﺍُﺑ ُﻪ َﻭ َﺳ ﹶﻘ ﹶﻄ ْ ﺹ ﺍﻟﺴﱠﺎِﺋ ﹺﻞ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻗ ْﻮﻟﹶﺎ ِﻥ :ﹶﺃ َﺣﺪُﻫُﻤَﺎ َﺗَﻌ ﺠﱡﺒُﻪُ ِﻣ ْﻦ ِﺣ ْﺮ ﹺ ﺐ ِﻣ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺐ َﻭﻓِﻲ ﻫَﺬﹶﺍ ﺍﻟﺘﱠ َﻌﺠﱡ ﹺ ﺽ ﺍﻟﺘﱠَﻌ ﺠﱡ ﹺ َﻣ ْﻌ ﹺﺮ ﹺ َﻭ ُﻣﺰَﺍ َﺣ َﻤِﺘ ِﻪ . ﺚ } ﺍﻟﻠﱠ ُﻬﻢﱠ ﺤﺪِﻳ ِ ﺸ ﹺﺮﻳﱠ ِﺔ ﹶﻓ َﺪﻋَﺎ َﻋﹶﻠ ْﻴ ِﻪ َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﻫَﺬﹶﺍ ﺍﹾﻟ َ ﺹ ﹶﻏﹶﻠَﺒﻪُ ﹶﻃ ْﺒﻊُ ﺍ ﹾﻟَﺒ َ ﺤ ْﺮ ﹺ ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ﹶﺃﻧﱠﻪُ ﹶﻟﻤﱠﺎ ﺭَﺁ ُﻩ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﺤَﺎ ﹺﻝ ِﻣ ْﻦ ﺍﹾﻟ ِ ﺝ ﺏ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳﹾﺄ َﺭﺏُ ﺇﺫﹶﺍ ﺍ ْﺣﺘَﺎ َ ﺴﹶﺄ ﹶﻝ ِﻣ ْﻦ ﹶﺃ ﹺﺭ َ ﺝ ﹶﻓ َ ﺕ َﻋﹶﻠ ْﻴ ِﻪ ﻓﹶﺎ ْﺟ َﻌ ﹾﻞ ُﺩﻋَﺎﺋِﻲ ﹶﻟﻪُ َﺭ ْﺣ َﻤ ﹰﺔ { َﻭﻗِﻴ ﹶﻞ َﻣ ْﻌﻨَﺎ ُﻩ ﺍ ْﺣﺘَﺎ َ ﺸ ٌﺮ ﹶﻓ َﻤ ْﻦ َﺩ َﻋ ْﻮ ُ ﺇﻧﱠﻤَﺎ ﹶﺃﻧَﺎ َﺑ َ . ﻱ :ﺣَﺎﺟَﺔﹲ ﹶﻟﻪُ َ ،ﻭﻣَﺎ ﺯَﺍِﺋ َﺪ ﹲﺓ ﺏ ﹺﺑ َﻮ ْﺯ ِﻥ َﺟ َﻤ ﹴﻞ ﹶﺃ ْ ﻱ :ﹶﺃﻱﱡ َﺷ ْﻲ ٍﺀ ﹺﺑ ِﻪ َﻭﻣَﺎ ُﻳﺮﹺﻳ ُﺪ ؟ ) ﻭَﺍﻟﺮﱢﻭَﺍﻳَﺔﹸ ﺍﻟﺜﱠﺎﹺﻧَﻴﺔﹸ ( ﹶﺃ َﺭ ٌ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ " ﻣَﺎ ﹶﻟﻪُ " ؟ ﹶﺃ ْ ﲑ ﹲﺓ . ﺴَ ﻱ :ﹶﻟﻪُ ﺣَﺎﺟَﺔﹲ َﻳ ِ ﻟِﻠﺘﱠﻘﹾﻠِﻴﻞﹺ ﹶﺃ ْ
ﻑ ﹸﺛﻢﱠ َﺳﹶﺄ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ " ﻣَﺎ ﹶﻟﻪُ " . ﺤ ﹶﺬ َ ﺕ ﹺﺑ ِﻪ ،ﹶﻓ َ َﻭﻗِﻴ ﹶﻞ َ :ﻣ ْﻌﻨَﺎ ُﻩ ﺣَﺎﺟَﺔﹲ ﺟَﺎَﺀ ْ ﻑ ﺍﻟﹾﻤُﺒَْﺘ َﺪﹶﺃ ﹸﺛﻢﱠ َﺳﹶﺄ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ " ﻣَﺎ ﹶﻟﻪُ ﺤ ﹶﺬ َ ﺏ ﹶﻓ َ ﻱ :ﻫُ َﻮ ﹶﺃ ﹺﺭ ٌ ﻒ ،ﻭَﺍ ﹾﻟﹶﺄ ﹺﺭﺏُ ﺍ ﹾﻟﺤَﺎ ِﺫ ﻕُ ﺍﹾﻟ ﹶﻜﺎِﻣﻞﹸ ﹶﺃ ْ ﺏ ﹺﺑ َﻮ ْﺯ ِﻥ ﹶﻛِﺘ ٍ ) ﻭَﺍﻟﺮﱢﻭَﺍﻳَﺔﹸ ﺍﻟﺜﱠﺎِﻟﹶﺜﺔﹸ ( ﹶﺃ ﹺﺭ ٌ ﻱ :ﻣَﺎ َﺷ ﹾﺄﻧُﻪُ . " ﹶﺃ ْ ﻀﺮﱡ ﹺﺭ ِﻩ ﹺﺑﻤَﺎ ﻟﹶﺎ ﻀﺮﱡ َﺭ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ ﹺﺑﻤَﺎ َﻋِﻠ َﻤﻪُ ِﻣ ْﻦ َﺷ ْﺘ ِﻤ ِﻪ ﹶﺃ ْﺑﹶﻠﻎﹸ ِﻣ ْﻦ َﺗ َ ﺴﻦُ ِﻣ ْﻦ ﺇ ْﻋﻠﹶﺎ ِﻣ ِﻪ ﹶﻓﹺﺈﻥﱠ ﻓِﻲ ﺇ ْﻋﻠﹶﺎ ِﻣ ِﻪ ﹺﺯﻳَﺎ َﺩ ﹶﺓ ﺇﻳﺬﹶﺍ ٍﺀ ﹶﻟﻪُ ﹶﻓﹺﺈﻥﱠ َﺗ َ ﻭَﻫَﺬﹶﺍ ﹶﺃ ْﺣ َ َﻳ ْﻌﹶﻠﻢُ . ﻑ ،ﹶﻓَﺘَﺒﺼﱠ ْﺮ ﻫَﺬﹶﺍ ﹶﻓﻔِﻲ ﺇ ْﻋﻠﹶﺎ ِﻣِﻪ ﺱ ﻟﹶﺎ َﺗ ِﻘﻒُ ﻏﹶﺎﻟِﺒًﺎ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻭَﺍ ﹾﻟﹺﺈ ْﻧﺼَﺎ ِ ﹸﺛﻢﱠ ﹶﻗ ْﺪ َﻳﻜﹸﻮ ﹸﻥ َﺳَﺒﺐُ ﺍﻟﹾﻌُﺪْﻭَﺍﻥِ َﻋﻠﹶﻰ ﺍﻟﻈﱠﺎِﻟ ﹺﻢ ﹶﺃﻭﱠﻟﹰﺎ ﺇ ﹾﺫ ﺍﻟﻨﱡﻔﹸﻮ ُ َﻫﺬﹶﺍ ِﻥ ﺍ ﹾﻟ ﹶﻔﺴَﺎﺩَﺍ ِﻥ . ﻀ ِﺔ ﻭَﺍﹶﻟﻠﱠﻪُ ﺠﺪﱡﺩُ ﺍ ﹾﻟ ﹶﻘﻄِﻴ َﻌ ِﺔ ﻭَﺍ ﹾﻟﹺﺒ ْﻐ َ ﺤﺒﱠ ِﺔ ،ﹶﺃ ْﻭ َﺗ َ ﻒ ﻭَﺍ ﹾﻟ َﻤ َ ﺤﻖﱟ َﻭﻫُ َﻮ َﺯﻭَﺍ ﹸﻝ ﻣَﺎ ﺑَﻴْﻨَﻬُﻤَﺎ ِﻣ ْﻦ ﹶﻛﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹸﺄ ﹾﻟ ِ ﺖ ﹺﺑ َ ﺴ َﺪ ﹲﺓ ﺛﹶﺎِﻟﹶﺜ ﹲﺔ َﻭﹶﻟ ْﻮ ﻛﹶﺎَﻧ ْ َﻭﻓِﻴ ِﻪ َﻣ ﹾﻔ َ ﺠﻤَﺎ َﻋ ِﺔ َﻭَﻧﻬَﻰ َﻋ ْﻦ ﺍ ﹾﻟﻔﹸ ْﺮﹶﻗ ِﺔ . َﺗﻌَﺎﻟﹶﻰ ﹶﺃ َﻣ َﺮ ﺑﹺﺎﹾﻟ َ ﺲ ﻓِﻲ ﺇ ْﻋﻠﹶﺎ ِﻣ ِﻪ ﻓﹶﺎِﺋ َﺪ ﹲﺓ ﺇﻟﱠﺎ َﺗ ْﻤﻜِﻴُﻨ ُﻪ ِﻣ ْﻦ ﺍ ْﺳﺘِﻴﻔﹶﺎ ِﺀ َﺣﻘﱢ ِﻪ ﹶﻛﻤَﺎ ﺾ َﻭﹶﻟْﻴ َ ﺿ ﹺﻊ ﹶﺃ ﹾﻛﹶﺜ َﺮ ِﻣ ْﻦ َﺑ ْﻌ ﹴ ﺾ ﺍ ﹾﻟ َﻤﻮَﺍ ِ ﺴ َﺪﺓﹸ ﹶﻗ ْﺪ َﺗ ْﻌﻈﹸﻢُ ﻓِﻲ َﺑ ْﻌ ﹺ َﻭ َﻫ ِﺬ ِﻩ ﺍﻟﹾ َﻤﻔﹾ َ ﺴ َﺪ ﹲﺓ ﻋُ ِﺪ ﹶﻝ ﺇﻟﹶﻰ ﺲ َﻣ ﹾﻔ َ ﺠ ْﻨ ﹺ ﺤﺪﱢ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟﺈﹺﻳﻔﹶﺎ ِﺀ ِﻣ ْﻦ ﺍ ﹾﻟ ﹺ ﺐ ﺇﻣﱠﺎ ﺑﹺﺎ ﹾﻟ ِﻤﹾﺜ ﹺﻞ ﺇ ﹾﻥ ﹶﺃ ْﻣ ﹶﻜ َﻦ ﹶﺃ ْﻭ ﺑﹺﺎﻟﺘﱠ ْﻌﺰﹺﻳ ﹺﺮ ﹶﺃ ْﻭ ﺑﹺﺎﹾﻟ َ ﹶﻟ ْﻮ َﻋِﻠ َﻢ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪُ ﹶﺃ ﹾﻥ ُﻳﻌَﺎِﻗ َ ﻑ. ﺲ ﹶﻛﻤَﺎ ﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ﹾﺬ ِ ﺠْﻨ ﹺ ﹶﻏ ْﻴ ﹺﺮ ﺍﹾﻟ ﹺ ﺲ ﹶﺃﻣﱠﺎ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ﹸﺔ ﹶﺃ ْﻭ ﺍ ﹾﻟﹶﺄ ْﺧ ﹸﺬ ِﻣ ْﻦ ﺠْﻨ ﹺ ﻒ ،ﻭَﻫُﻨَﺎ ﹶﻗ ْﺪ ﻟﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﺣَﻴْﻒٌ ﺇﻟﱠﺎ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﺍﹾﻟ ﹺ ﺤ ْﻴ ُ ﻒ ﺍﹾﻟ َ ﺡ ﺇﺫﹶﺍ ﺧِﻴ َ ﺠﺮَﺍ ﹺ َﻭﻓِﻲ ﺍ ﹾﻟ ِﻔ ْﺪَﻳ ِﺔ َﻭﻓِﻲ ﺍ ﹾﻟ ﹺ ﺽ ﹶﻓ ﹾﻠَﻴ ﹾﺄِﺗ ِﻪ ﺖ ِﻋ ْﻨ َﺪﻩُ َﻣ ﹾﻈِﻠ َﻤ ﹲﺔ ِﻟﹶﺄﺧِﻴ ِﻪ ﻓِﻲ َﺩ ﹴﻡ ﹶﺃ ْﻭ ﻣَﺎ ﹴﻝ ﹶﺃ ْﻭ ِﻋ ْﺮ ﹴ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } َﻣ ْﻦ ﻛﹶﺎَﻧ ْ ﺕ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍ ﻟﻨﱠﹺﺒﻲﱡ َ ﺴﻨَﺎ ِ ﺤَ ﺍﹾﻟ َ ﺕ ﺴﻨَﺎ ِ ﺕ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﺣَﺴَﻨَﺎﺕٌ ﺃﹸ ِﺧ ﹶﺬ ِﻣ ْﻦ َﺣ َ ﺕ ﻭَﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺴﻨَﺎ ِ ﺤَ ﺲ ﻓِﻴ ِﻪ ِﺩ ْﺭ َﻫ ٌﻢ َﻭﻟﹶﺎ ﺩِﻳﻨَﺎﺭٌ ﺇﻟﱠﺎ ﺍﹾﻟ َ ﺤﻠﱠﻪُ ﹶﻗ ْﺒ ﹶﻞ ﹶﺃ ﹾﻥ َﻳ ﹾﺄِﺗ َﻲ ﻳَﻮْﻡٌ ﹶﻟْﻴ َ ﹶﻓﻠﹾَﻴﺴَْﺘ ِ ﺻَﺎ ِﺣﹺﺒ ِﻪ ﻓﹶﺄﹸﻋْﻄِﻴَﻬَﺎ َ ،ﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ﹶﻟﻪُ ﺣَﺴَﻨَﺎﺕٌ ﺃﹸ ِﺧ ﹶﺬ ِﻣ ْﻦ َﺳﻴﱢﺌﹶﺎِﺗ ِﻪ ﹶﻓﺄﹸﻟﹾِﻘَﻴﺖْ َﻋﻠﹶﻰ ﺻَﺎ ِﺣﹺﺒ ِﻪ ﹸﺛﻢﱠ ﻳُ ﹾﻠ ﹶﻘﻰ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ { . ﺕ ﻓﹶﺎﻟﺪﱡﻋَﺎ ُﺀ ﹶﻟﻪُ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ ﺇﺣْﺴَﺎﻥﹲ ﺇﹶﻟ ْﻴ ِﻪ ﺕ ﻳُ ﹾﺬ ِﻫ ْﺒ َﻦ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﺴﻨَﺎ ِ ﺤَ ﺴَﻨ ِﺔ ﹶﻓﹺﺈﻥﱠ ﺍﹾﻟ َ ﺤَ ﺴَﻨ ﹰﺔ َﺑ َﺪ ﹶﻝ ﺍﹾﻟ َ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓﹶﻴُﻌْﻄِﻴﻪِ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ َﺣ َ ﺺ ﹶﺃ ْﻭ ﹶﻟ َﻌَﻨﻪُ ﹶﺃ ْﻭ َﺗ ﹶﻜﻠﱠ َﻢ ﹺﺑﻤَﺎ ُﻳ ْﺆﺫِﻳ ِﻪ ﺃﹶﻣْﺮًﺍ ﹶﺃ ْﻭ ﺧَﺒَﺮًﺍ ﹺﺑ ﹶﻄﺮﹺﻳ ﹺﻖ ﺨ ﹴ ﻚ ﺍﻟﺜﱠﻨَﺎ ُﺀ َﻋﹶﻠ ْﻴ ِﻪ َﺑ َﺪ ﹶﻝ ﺍﻟﺬﱠﻡﱢ ﹶﻟﻪُ ﻭَﻫَﺬﹶﺍ ﻋَﺎﻡﱞ ﻓِﻴ َﻤ ْﻦ ﹶﻃ َﻌ َﻦ َﻋﻠﹶﻰ َﺷ ْ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﻚ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹴﻞ ﻚ ﹶﻓﹺﺈﻥﱠ ﹶﺃ ْﻋﻤَﺎ ﹶﻝ ﺍﻟﻠﱢﺴَﺎ ِﻥ ﹶﺃ ْﻋ ﹶﻈﻢُ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟَﻴ ِﺪ ﺣَﻴﺎ ﹶﺃ ْﻭ َﻣﻴﱢﺘًﺎ َ ،ﺣﺘﱠﻰ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ ﺾ ﹶﺃ ْﻭ ﹶﻏ ْﻴ ﹺﺮ ﹶﺫِﻟ َ ﺤﻀِﻴ ﹺ ﺍ ﹾﻟﹺﺈ ﹾﻓﺘَﺎ ِﺀ ﹶﺃ ْﻭ ﺍﻟﺘﱠ ْ ﺨ ْﻴ ﹺﺮ ﻭَﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ﻚ ﹶﺃ ﹾﻥ ُﻳﻘﹶﺎﹺﺑ ﹶﻞ ﺍ ﹾﻟﹺﺈﺳَﺎ َﺀ ﹶﺓ ﺇﹶﻟ ْﻴ ِﻪ ﺑﹺﺎ ﹾﻟﹺﺈ ْﺣﺴَﺎ ِﻥ ﺑﹺﺎﻟﺸﱠﻬَﺎ َﺩ ِﺓ ﹶﻟﻪُ ﹺﺑﻤَﺎ ﻓِﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟ َ ﺨ ﹶﻄﺄﹸ ﹶﻓﹺﺈﻥﱠ ﹶﻛﻔﱠﺎ َﺭ ﹶﺓ ﹶﺫِﻟ َ ،ﹶﺃ ْﻭ ﺷُ ْﺒ َﻬ ٍﺔ ﹸﺛﻢﱠ ﺑَﺎ ﹶﻥ ﹶﻟﻪُ ﺍﹾﻟ َ ﹶﻟﻪُ ﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ ﺍﻟﺜﱠﻨَﺎ ُﺀ ﻭَﺍﻟﺪﱡﻋَﺎ ُﺀ َﺑ َﺪ ﹶﻝ ﺍﻟﻄﱠ ْﻌ ﹺﻦ ﻭَﺍﻟﻠﱠﻌْﻦﹺ َﻭَﻳ ْﺪﺧُﻞﹸ ﻓِﻲ ﻫَﺬﹶﺍ ﺃﹶﻧْﻮَﺍ ﻉُ ﺍﻟﻄﱠ ْﻌ ﹺﻦ ﻭَﺍ ﻟﻠﱠ ْﻌ ﹺﻦ ﺍ ﹾﻟﺠَﺎ ﹺﺭﻱ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹴﻞ ﺳَﺎِﺋ ﹴﻎ ﹶﺃ ْﻭ ﻑ ﺻﻨَﺎ ِ ﲔ ﻓِﻲ ﹸﺃ ﺻُﻮ ﹺﻝ ﺍﻟﺪﱢﻳ ﹺﻦ َﻭﻓﹸﺮُﻭ ِﻋ ِﻪ ﹶﻛﻤَﺎ َﻳ ﹶﻘﻊُ َﺑ ْﻴ َﻦ ﹶﺃ ْ ﻚ ِﻣﻤﱠﺎ َﻳ ﹶﻘﻊُ َﺑ ْﻴ َﻦ ﺍﻟﹾﻤَُﺘ ﹶﻜﻠﱢ ِﻤ َ ﺤ ﹺﻮ ﹶﺫِﻟ َ ﲑ ﻭَﺍﻟﺘﱠﻔﹾﺴِﻴﻖﹺ َﻭَﻧ ْ ﹶﻏ ْﻴ ﹺﺮ ﺳَﺎِﺋ ﹴﻎ ﻛﹶﺎﻟﺘﱠ ﹾﻜ ِﻔ ﹺ ﺾ ﺗَﺎ َﺭ ﹰﺓ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹴﻞ ﻀ ﹺﻬ ْﻢ ﻓِﻲ َﺑ ْﻌ ﹴ ﻉ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻌﹾﻠ ﹺﻢ ﻭَﺍﻟﻨﱡﻬَﻰ ِﻣ ْﻦ ﹶﻛﻠﹶﺎ ﹺﻡ َﺑ ْﻌ ِ ﺚ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻧﻮَﺍ ﹺ ﺤﺪِﻳ ِ ﺍ ﹾﻟﻔﹸ ﹶﻘﻬَﺎ ِﺀ ﻭَﺍﻟﺼﱡﻮِﻓﻴﱠ ِﺔ َ ،ﻭﹶﺃ ْﻫ ﹺﻞ ﺍﹾﻟ َ ﺐ ﹶﻛَﺘ ﺨَﺎ ﺻُ ﹺﻢ ﺏ ﺑﹺﺎﹾﻟ ﹶﻜﻠﹶﺎ ﹺﻡ َﻭ ﺍﹾﻟﻜﹸﺘُ ﹺ ﺻ ُﻢ ﻫَﺬﹶﺍ ﺍﻟﻀﱠ ْﺮ ﹺ ﺾ َ ،ﺑ ﹾﻞ َﺗ ﺨَﺎ ُ ﺤ ﹴ ﺏ ﹺﺑ َﻬﻮًﻯ َ ،ﻭﺗَﺎ َﺭ ﹰﺓ ﹺﺑ َﻬﻮًﻯ َﻣ ْ ﺠﺮﱠ ٍﺩ َ ،ﻭﺗَﺎ َﺭ ﹰﺓ ﹺﺑَﺘ ﹾﺄﻭﹺﻳ ﹴﻞ َﻣﺸُﻮ ﹴ ﻣُ َ ﺡ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ َ ،ﻭﻫُ َﻮ ﺷَﺒﹺﻴﻪٌ ﹺﺑ ِﻘﺘَﺎ ﹺﻝ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻭَﺍ ﹾﻟَﺒ ْﻐ ﹺﻲ ،ﻭَﺍﻟﻄﱠﺎِﺋ ﹶﻔَﺘ ْﻴ ﹺﻦ ﺍ ﹾﻟﺒَﺎ ِﻏَﻴَﺘ ْﻴ ﹺﻦ ،ﺍ ﹾﻟﻌَﺎ ِﺩﹶﻟَﺘ ْﻴ ﹺﻦ ِﻣ ْﻦ َﻭ ْﺟ ٍﻪ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ﹺﺑﺎ ﹾﻟﹶﺄْﻳﺪِﻱ ﻭَﺍﻟﺴﱢﻠﹶﺎ ﹺ ﻭَﺍ ﹾﻟﺒَﺎ ِﻏَﻴَﺘ ْﻴ ﹺﻦ ِﻣ ْﻦ َﻭ ْﺟ ٍﻪ . ﻚ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ ﺴﺒُﻮﺏُ ِﻟﻘﹶﺎ ِﺫِﻓ ِﻪ َﻫ ﹾﻞ ﹶﻓ َﻌ ﹶﻞ ﹶﺫِﻟ َ ﻑ ﻭَﺍ ﹾﻟ َﻤ ْ ﻭَﻫَﺬﹶﺍ ﺑَﺎﺏٌ ﻧَﺎﻓِﻊٌ ﺟﹺﺪﺍ ﻭَﺍﹾﻟ ﺤَﺎ َﺟﺔﹸ ﺇﹶﻟ ْﻴ ِﻪ ﻣَﺎﺳﱠﺔﹲ ﹺﺟﺪ ﺍ ﹶﻓ َﻌﻠﹶﻰ ﻫَﺬﹶﺍ ﹶﻟ ْﻮ َﺳﹶﺄ ﹶﻝ ﺍ ﹾﻟ َﻤ ﹾﻘﺬﹸﻭ ُ ﺖ ﻓِﻲ َﺣﻖﱢ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﺑﹺﺎﻟﻨﱠ َﺪ ﹺﻡ َﻭِﻓﻲ َﺣﻖﱢ ﺻ ﺤﱠ ْ ﺢ ِﻣ ْﻦ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ﹶﻛﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﺇ ﹾﺫ َﺗ ْﻮَﺑﺘُﻪُ َ ﺐ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ َﻋﻠﹶﻰ ﺍﻟﺼﱠﺤِﻴ ﹺ ﺠ ْ ﹶﻟ ْﻢ َﻳ ﹺ ﻚ ﺤﺮُﻡُ ؟ ﺍﹾﻟﹶﺄ ْﺷَﺒﻪُ ﹶﺃﻥﱠ ﹶﺫِﻟ َ ﺤﺐﱡ ،ﹶﺃ ْﻭ ﻳُ ﹾﻜ َﺮ ُﻩ ،ﹶﺃ ْﻭ َﻳ ْ ﺴَﺘ َ ﺤ ﹺﻮ ِﻩ َ ،ﻭ َﻫ ﹾﻞ َﻳ ﺠُﻮ ُﺯ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ،ﹶﺃ ْﻭ ﻳُ ْ ﺍ ﹾﻟ َﻌْﺒ ِﺪ ﺑﹺﺎ ﹾﻟﹺﺈ ْﺣﺴَﺎ ِﻥ ﺇﹶﻟ ْﻴ ِﻪ ﺑﹺﺎﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ َﻭَﻧ ْ ﺠﺮﹺﻱ َﺑ ْﻴ َﻦ ﺍﻟﹾﺄﹶﻭﹺﺩﱠﺍﺀِ ِﻣ ْﻦ ﹶﺫﻭﹺﻱ ﺻﻔﹶﻰ ﻟِﻠﹾﻘﹸﻠﹸﻮﺏﹺ ﹶﻛﻤَﺎ َﻳ ْ ﻑ ﹶﺃ ْ ﺹ ﻭَﺍﻟﹾﺄﹶﺣْﻮَﺍﻝﹺ ﹶﻓ ﹶﻘ ْﺪ َﻳﻜﹸﻮ ﹸﻥ ﺍﻟِﺎ ْﻋِﺘ َﺮ ﺍ ُ ﻑ ﺍ ﹾﻟﹶﺄ ْﺷ ﺨَﺎ ﹺ َﻳ ﺨَْﺘِﻠﻒُ ﺑﹺﺎ ْﺧِﺘﻠﹶﺎ ِ ﲑ ٍﺓ ﺏ ﹶﻛﹺﺒ َ ﺱ ﹶﺃ ْﻭ ُﺭﻛﹸﻮ ُ ﺴ َﺪﺓﹸ ﺍﻟﹾﻌُﺪْﻭَﺍﻥِ َﻋﹶﻠﻰ ﺍﻟﻨﱠﺎ ﹺ ﻕ ﺍﻟﹾﻤَُﺘ ﹶﻜﻠﱢ ﹺﻢ َ ،ﻭﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﻓِﻴ ِﻪ َﻣﻔﹾ َ ﺻ ْﺪ ﹺ ﻚ ِﻣ ْﻦ ِ ﻕ ﺍﹾﻟ ﹶﻜ ﹺﺮ َﳝ ِﺔ َ ،ﻭِﻟﻤَﺎ ﻓِﻲ ﹶﺫِﻟ َ ﺍ ﹾﻟﹶﺄ ْﺧﻠﹶﺎ ﹺ ﺢ ﺏ ﺍﻟﺼﱠﺮﹺﻳ َ ﺢ ؛ ِﻟﹶﺄﻥﱠ ﺍﹾﻟ ﹶﻜ ِﺬ َ ﺠ ﺤُﻮ ِﺩ ﺍﻟﺼﱠﺮﹺﻳ ﹺ ﺏ ﺑﹺﺎ ﹾﻟ ُ ﺲ ﹶﻟﻪُ ﹶﺃ ﹾﻥ َﻳ ﹾﻜ ِﺬ َ ﺐ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﹾﺈﹺﻗﹾﺮَﺍﺭُ ﹶﻓﹶﻠ ْﻴ َ ﺠ ْ ﹶﻓﻠﹶﺎ َﻳ ﺠُﻮ ُﺯ ﺍﻟِﺎ ْﻋِﺘﺮَﺍﻑُ ﻗﹶﺎ ﹶﻝ :ﻭَﺇﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹺ ﺠﻮﱢﺯُﻩُ ﺢ ُﻫﻨَﺎ َﻙ ﹶﻓ َﻬ ﹾﻞ ﻳُ َ ﺢ ؟ ﻓِﻴ ِﻪ ﺧِﻠﹶﺎﻑٌ ،ﹶﻓ َﻤ ْﻦ َﺟﻮﱠ َﺯ ﺍﻟﺼﱠﺮﹺﻳ َ ﺾ ﹶﺃ ْﻭ ﺍﻟﺼﱠﺮﹺﻳ ُ ﺕ ﺍﹾﻟَﺒ ْﻴ ﹺﻦ َﻫ ﹾﻞ ﻫُ َﻮ ﺍﻟﺘﱠ ْﻌﺮﹺﻳ ُ ﺡ ﺫﹶﺍ ِ ﺻﻠﹶﺎ ﹺ ﻣُ ﺤَﺮﱠﻡٌ ﻭَﺍﻟﹾﻤُﺒَﺎﺡُ ِﻟﹺﺈ ْ
ﺏ ﻭَﻫَﺬﹶﺍ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ ُﻳ ْﺮﻭَﻯ َﻋ ْﻦ ُﺣ ﹶﺬ ْﻳ ﹶﻔ ﹶﺔ ْﺑ ﹺﻦ ﺍ ﹾﻟَﻴﻤَﺎ ِﻥ ﹶﺃﻧﱠﻪُ َﺑﹶﻠ ﹶﻎ ﺾ ﻣَﻨْﺪُﻭﺣَﺔﹲ َﻋ ْﻦ ﺍ ﹾﻟ ﹶﻜ ِﺬ ﹺ ﻫُﻨَﺎ ؟ ﻓِﻴ ِﻪ َﻧ ﹶﻈ ٌﺮ َﻭﹶﻟ ِﻜ ْﻦ ﻳُ َﻌﺮﱢﺽُ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻤﻌَﺎﺭﹺﻳ َ ﺾ ﹶﺃ ْﻭ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ . ﻀﻪُ ﹺﺑَﺒ ْﻌ ﹴ ﺾ َﻭﻗﹶﺎ ﹶﻝ :ﺃﹸ َﺭﻗﱢﻊُ ﺩِﻳﻨﹺﻲ َﺑ ْﻌ َ ﻚ ﺑﹺﺎ ﹾﻟ َﻤﻌَﺎﺭﹺﻳ ﹺ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﺷَﻲْﺀٌ ﹶﻓﹶﺄْﻧ ﹶﻜ َﺮ ﹶﺫِﻟ َ ُﻋ ﹾﺜﻤَﺎ ﹶﻥ َﺭ ِ ﺏ ﻑ ،ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﺗَﺎ َ ﺤﻠﹶﺎ ِ ﺽ ؛ ِﻟﹶﺄﻧﱠﻪُ ﻣَﻈﹾﻠﹸﻮﻡٌ ﺑﹺﺎﻟِﺎ ْﺳِﺘ ْ ﻒ َﻭﻳُ َﻌﺮﱢ َ ﺤِﻠ َ ﻚ ﺟَﺎ َﺯ ﹶﻟﻪُ ﹶﺃ ﹾﻥ َﻳ ْ ﻒ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺤِﻠ َ َﻭ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﻓﹶﺈﹺﺫﹶﺍ ﺍﹸ ْﺳﺘُ ْ ﻕ ﺠﺐُ ﺍ ﹾﻟَﻴ ِﻤﲔُ َﻋﹶﻠ ْﻴ ِﻪ ،ﹶﻟ ِﻜ ْﻦ َﻣ َﻊ َﻋ َﺪ ﹺﻡ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻭَﺍ ﹾﻟﹺﺈ ْﺣﺴَﺎ ِﻥ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ﹾﻈﻠﹸﻮ ﹺﻡ َﻭﻫُ َﻮ ﺑَﺎ ﹴ ﻚ َﻋﹶﻠ ْﻴ ِﻪ َﺣﻖﱞ ﹶﻓﻠﹶﺎ َﺗ ﹺ ﺖ َﺗ ْﻮَﺑﺘُﻪُ ﹶﻟ ْﻢ َﻳ ْﺒ َﻖ ِﻟ ﹶﺬِﻟ َ ﺻ ﺤﱠ ْ َﻭ َ ﺖ ﻳَﻤِﻴﻨُ ُﻪ ﹶﻏﻤُﻮﺳًﺎ . ﻒ ﻛﹶﺎَﻧ ْ ﺾ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎ ِﺫﺑًﺎ ﻓﹶﺈﹺﺫﹶﺍ َﺣﹶﻠ َ َﻋﻠﹶﻰ َﻋﺪَﺍ َﻭِﺗ ِﻪ َﻭﻇﹸﻠﹾ ِﻤ ِﻪ ﻓﹶﺈﹺﺫﹶﺍ ﹶﺃ ْﻧ ﹶﻜ َﺮ ﺑﹺﺎﻟﺘﱠ ْﻌﺮﹺﻳ ﹺ ﺏ ِﻣ ْﻦ ﺽ ﻟِﺎ ْﻣ َﺮﹶﺃ ِﺓ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ﹶﻓ َﺰﻧَﻰ ﹺﺑﻬَﺎ ﹸﺛﻢﱠ ﺗَﺎ َ ﺴﹶﺄﹶﻟ ِﺔ َﻭﻫُ َﻮ ﺭَﺟُﻞﹲ َﺗ َﻌﺮﱠ َ ﲑ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ َﻤ ْ ﺦ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﺃ ْﻳﻀًﺎ :ﺳُِﺌ ﹾﻠﺖُ َﻋ ْﻦ َﻧ ِﻈ ﹺ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠْﻴ ُ ﺖ َﻳﻤِﻴُﻨ ُﻪ ﹶﻏﻤُﻮﺳًﺎ َ ،ﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ ﻒ َﻋﻠﹶﻰ َﻧ ﹾﻔ ﹺﻲ ﺍ ﹾﻟ ِﻔ ْﻌ ﹺﻞ ﻛﹶﺎَﻧ ْ ﺤﻠﹶﺎﹶﻓﻪُ ،ﹶﻓﹺﺈ ﹾﻥ َﺣﹶﻠ َ ﺐ ﺍ ْﺳِﺘ ْ ﻚ ﹶﻓﹶﺄ ْﻧ ﹶﻜ َﺮ ﹶﻓ ﹶﻄﹶﻠ َ ﻚ َﻭ َﺳﹶﺄﹶﻟﻪُ ﺯَﻭْﺟُﻬَﺎ َﻋ ْﻦ ﹶﺫِﻟ َ ﹶﺫِﻟ َ ﻀﻢﱡ ﺇﻟﹶﻰ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻓِﻴﻤَﺎ َﺑ ْﻴَﻨﻪُ َﻭَﺑ ْﻴ َﻦ ﺖ ﺍﻟﺘﱡ ْﻬ َﻤﺔﹸ َ ،ﻭﹺﺇ ﹾﻥ ﹶﺃﹶﻗﺮﱠ َﺟﺮَﻯ َﻋﹶﻠ ْﻴ ِﻪ ﻭَﻋَﻠﹶﻴْﻬَﺎ ِﻣ ْﻦ ﺍﻟﺸﱠﺮﱢ ﺃﹶﻣْﺮٌ ﻋَﻈِﻴﻢٌ ؟ ﹶﻓﹶﺄ ﹾﻓَﺘ ْﻴﺘُﻪُ ﹶﺃﻧﱠ ُﻪ َﻳ ُ ﻒ ﹶﻗ ﹺﻮَﻳ ْ ﺤِﻠ ْ َﻳ ْ ﻚ ِﻣﻤﱠﺎ َﻳﻜﹸﻮ ﹸﻥ ﹺﺑﹺﺈﺯَﺍ ِﺀ ﺇﻳﺬﹶﺍِﺋ ِﻪ ﹶﻟﻪُ ﻓِﻲ ﹶﺃ ْﻫِﻠ ِﻪ ، ﺤ ﹺﻮ ﹶﺫِﻟ َ ﺝ ﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ،ﻭَﺍﻟﺼﱠ َﺪﹶﻗ ِﺔ َﻋ ْﻨﻪُ َﻭَﻧ ْ ﺍ ﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﺍ ﹾﻟﹺﺈ ْﺣﺴَﺎ ﹶﻥ ﺇﻟﹶﻰ ﺍﻟﺰﱠ ْﻭ ﹺ ﺠﹺﺒﺮُ ﺑﹺﺎ ﹾﻟ ِﻤﹾﺜ ﹺﻞ ﻛﹶﺎﻟﺪﱢﻣَﺎ ِﺀ ﺲ ﻫُ َﻮ ِﻣﻤﱠﺎ َﻳﻨْ َ ﺿ ِﻪ َ ،ﻭﹶﻟ ْﻴ َ ﺲ َﺣﻘﱢ ِﻪ ﻓِﻲ ِﻋ ْﺮ ِ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺰﱢﻧَﺎ ﺑﹺﻬَﺎ َﺗ َﻌﻠﱠ َﻖ ﹺﺑ ِﻪ َﺣﻖﱡ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ َ ،ﻭ َﺣﻖﱡ ﺯَﻭْﺟﹺﻬَﺎ ِﻣ ْﻦ ﹺﺟْﻨ ﹺ ﻀ ُﻪ ﻑ َ ،ﻭَﺗ ْﻌﺮﹺﻳ ُ ﺴ ِﻪ ،ﹶﻓَﺘﻜﹸﻮ ﹸﻥ َﺗ ْﻮَﺑﺔﹸ ﻫَﺬﹶﺍ ﹶﻛَﺘ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻘﹶﺎ ِﺫ ِ ﻑ ﺍﻟﱠﺬِﻱ َﺟﺰَﺍ ُﺅ ُﻩ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﹺﺟْﻨ ِ ﺲ ﺍ ﹾﻟ ﹶﻘ ﹾﺬ ِ ﻭَﺍﻟﹾﺄﹶﻣْﻮَﺍﻝﹺ َ ،ﺑ ﹾﻞ ﻫُ َﻮ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﺤ ﹾﻠ ِﻔ ِﻪ . ﺾ ﹶﻛ َ ﻀ ِﻪ َ ،ﻭ َﺣ ﹾﻠﻔﹸﻪُ َﻋﻠﹶﻰ ﺍﻟﺘﱠ ْﻌﺮﹺﻳ ﹺ ﹶﻛَﺘ ْﻌﺮﹺﻳ ِ ﻕ َﺑ ْﻴ َﻦ َﺗ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻘﹶﺎِﺗ ﹺﻞ َﻭَﺑ ْﻴ َﻦ ﺤﻖﱢ ﹶﻓﹺﺈﻥﱠ ﹶﻟﻪُ َﺑ َﺪﻟﹰﺎ َ ،ﻭﹶﻗ ْﺪ َﻧﺺﱠ ﹶﺃ ْﺣ َﻤﺪُ ﻓِﻲ ﺍ ﹾﻟ ﹶﻔ ْﺮ ﹺ َﻭﹶﺃﻣﱠﺎ ﹶﻟ ْﻮ ﹶﻇﹶﻠ َﻤﻪُ ﻓِﻲ َﺩ ﹴﻡ ﹶﺃ ْﻭ ﻣَﺎ ﹴﻝ ﹶﻓﹺﺈﻧﱠﻪُ ﻟﹶﺎ ُﺑﺪﱠ ِﻣ ْﻦ ﺇﻳﻔﹶﺎ ِﺀ ﺍﹾﻟ َ ﻑ. َﺗ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻘﹶﺎ ِﺫ ِ ﺱ ِﻣ ْﻦ ﺁﺛﹶﺎ ﹺﺭ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ ﻭَﺍ ﹾﻟ َﻤﻈﹶﺎِﻟ ﹺﻢ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ ﹶﻔ ِﻘﻴ َﻪ ﹸﻛﻞﱠ ﺍ ﹾﻟ ﹶﻔﻘِﻴ ِﻪ ﺕ ﻟِﻠﻨﱡﻔﹸﻮ ﹺ ﺞ ﹸﻛ ُﺮﺑَﺎ ٍ ﺤﻮُﻩُ ﻓِﻴ ِﻪ ﺧَﻠﹶﺎﺹٌ ﻋَﻈِﻴﻢٌ َﻭَﺗ ﹾﻔﺮﹺﻳ ُ ﺏ َﻭَﻧ ْ ﻭَﻫَﺬﹶﺍ ﺍ ﹾﻟَﺒﺎ ُ ﺠﺮﱢﺋﹸﻬُ ْﻢ َﻋﻠﹶﻰ َﻣﻌَﺎ ﺻِﻲ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ . ﺱ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟﻠﱠ ِﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ َ ،ﻭﻟﹶﺎ ﻳُ َ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳُ ْﺆﹺﻳﺲُ ﺍﻟﻨﱠﺎ َ ﺕ ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣﻴَﺎ ِ ﺴﻨَﺎ ِ ﺤَ ﺏ ِﻣ ْﻦ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﻭَﺍﹾﻟ َ ﺱ ﻣَﺎ ﻳُ ﺨَﻠﱢﺼُﻬَﺎ ِﻣ ْﻦ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﻒ ﺍﻟﻨﱡﻔﹸﻮ ﹺ ﺐ ﹶﻓَﺘ ْﻌﺮﹺﻳ ُ ﺱ ﻟﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ ﺗُ ﹾﺬﹺﻧ َ َﻭ َﺟﻤِﻴ ُﻊ ﺍﻟﻨﱡﻔﹸﻮ ﹺ ﺕ ﻫُ َﻮ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﹶﻓﻮَﺍِﺋ ِﺪ ﺍﻟﺸﱠﺮﹺﻳ َﻌ ِﺔ ﺍ ْﻧَﺘﻬَﻰ ﹶﻛﻠﹶﺎ ُﻣ ُﻪ . ﺕ ﻭَﺍ ﹾﻟﻌُﻘﹸﻮﺑَﺎ ِ ﻛﹶﺎ ﹾﻟ ﹶﻜﻔﱠﺎﺭَﺍ ِ ﻚ ِﻓﺮَﺍ ِﺷ ِﻪ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﻀُﻬُ ْﻢ :ﺍﹸ ْﺣﺘُ ِﻤ ﹶﻞ ﹶﺃ ﹾﻥ ﺖ ﺍﻟﹾ َﻤﻈﹾِﻠ َﻤﺔﹸ ﹶﻓﺴَﺎ َﺩ َﺯ ْﻭ َﺟ ِﺔ ﺟَﺎ ﹺﺭ ِﻩ ﹶﺃ ْﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ﻓِﻲ ﺍﹾﻟ ﺠُ ْﻤﹶﻠ ِﺔ َﻭ َﻫ ْﺘ ِ َﻭﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ :ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎَﻧ ْ ﻚ ؛ ِﻟﹶﺄﻧﱠﻪُ ِﻣﻤﱠﺎ ﻟﹶﺎ ﻳُﺴْﺘَﺒَﺎﺡُ ﹺﺑﹺﺈﺑَﺎ َﺣِﺘ ِﻪ ﺍﺑْﺘِﺪَﺍﺀً ﹶﻓﻠﹶﺎ َﻳ ْﺒ َﺮﺃﹸ ﹺﺑﹺﺈ ْﺣﻠﹶﺎِﻟ ِﻪ َﺑ ْﻌ َﺪ ُﻭﻗﹸﻮ ِﻋ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍ ْﺑ ُﻦ َﻋﻘِﻴ ﹴﻞ َ :ﻭ ِﻋ ْﻨﺪِﻱ ﹶﺃﻧﱠﻪُ ﺼ ﺢﱠ ﺇ ْﺣﻠﹶﺎﹸﻟ ُﻪ ِﻣ ْﻦ ﹶﺫِﻟ َ ﻟﹶﺎ َﻳ ِ ﻉ ﺍ ﹾﻟ َﻤ ﹾﻈِﻠ َﻤ ِﺔ َﻭﻟﹶﺎ َﻳ ْﻤِﻠﻚُ ﺤﻠﱠﻪُ ﹶﻓﹺﺈﻧﱠﻪُ َﺣﻖﱞ ﻟِﺂ َﺩِﻣﻲﱟ ﹶﻓَﻴ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻳ ْﺒ َﺮﹶﺃ ﹺﺑﺎ ﹾﻟﹺﺈ ْﺣﻠﹶﺎ ﹺﻝ َﺑ ْﻌ َﺪ ُﻭﻗﹸﻮ ﹺ َﻳ ْﺒ َﺮﺃﹸ ﺑﹺﺎﹾﻟﹺﺈ ْﺣﻠﹶﺎ ﹺﻝ َﺑ ْﻌ َﺪ ُﻭﻗﹸﻮ ِﻋ ِﻪ ﻭَﻳَﻨْﺒَﻐِﻲ ﹶﺃ ﹾﻥ َﻳﺴَْﺘ ِ ﺴ ﺦُ ﹺﻧﻜﹶﺎ َﺣﻬَﺎ ِﻟﹶﺄ ْﺟ ﹺﻞ ﺍﻟﺘﱡ ْﻬ َﻤ ِﺔ ﹺﺑ ِﻪ َﻭ ﹶﻏﹶﻠَﺒ ِﺔ ﻑ ،ﻭَﺍﻟﺪﱠﻟِﻴ ﹸﻞ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ َﺣﻖﱞ ﹶﻟﻪُ ﹶﺃﻧﱠﻪُ ﻳُﻠﹶﺎ ِﻋﻦُ َﺯﻭْ َﺟَﺘﻪُ َﻭَﻳﻔﹾ َ ﺇﺑَﺎﺣَﺘَﻬَﺎ ﺍﺑْﺘِﺪَﺍﺀً ﻛﹶﺎﻟﺪﱠ ﹺﻡ ﻭَﺍ ﹾﻟﹶﻘ ﹾﺬ ِ ﲔ ﺍ ْﻧَﺘﻬَﻰ ﹶﻛﻠﹶﺎ ُﻣ ُﻪ . ﻕ ﺍﻟﹾﺂ َﺩ ِﻣﻴﱢ َ ﻚ َﻋﻠﹶﻰ ﹶﻇﻨﱢ ِﻪ َﻭﹺﺇﻧﱠﻤَﺎ ﻳَُﺘ ﺤَﺎﹶﻟﻒُ ﻓِﻲ ُﺣﻘﹸﻮ ﹺ ﹶﺫِﻟ َ . ﺐ ﻗﹶﺎ ﹶﻝ : ﺐ ﻗﹶﺎ ﹶﻝ :ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ،ﻗﹶﺎ ﹶﻝ ُ :ﺗ ْ ﺨ ِﻪ :ﺇﻧﱢﻲ ﺃﹸ ﹾﺫﹺﻧﺐُ ﻗﹶﺎ ﹶﻝ ُ :ﺗ ْ ﺸ ْﻴ ِ ﺐ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﻀُﻬُ ْﻢ ِﻟ َ ﻭَﻟِﻬَﺬﹶﺍ ﻳُ ْﺆ َﻣﺮُ ﺍ ﹾﻟ َﻌْﺒ ُﺪ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﹸﻛﻠﱠﻤَﺎ ﹶﺃ ﹾﺫَﻧ َ ﺤ ﹺﺰ ﹶﻥ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ )(١ ﺐ ﻗﹶﺎ ﹶﻝ :ﺇﻟﹶﻰ َﻣﺘَﻰ ﻗﹶﺎ ﹶﻝ :ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ُﺗ ْ ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ،ﻗﹶﺎ ﹶﻝ ُ :ﺗ ْ __________ ) - (١ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٨ﺹ (٥٩٩٣ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٥٧١٨٤ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻨﻂ ﺍﻟﻨﺎﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ١٠ :ﺫﻭ ﺍﻟﻘﻌﺪﺓ ١٤٢٥ ﺍﻟﺴﺆﺍﻝ .ﺃﻧﺎ ﺷﺎﺏ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ١٧ﻋﺎﻣﺎ ﻭﻣﺸﻜﻠﱵ ﺃﱐ ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺘﺰﻣﺖ ﻣﻨﺬ ٣ﺃﺷﻬﺮ ﻭﻟﻜﲏ ﻗﻤﺖ ﺑﺎﺭﺗﻜﺎﺏ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﻣﺜﻞ ﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻟﺰﻧﺎ ﻭﻟﻜﲏ ﺍﳊﻤﺪ ﷲ ﺗﺒﺖ ﺇﱃ ﺍﷲ ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﲏ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺬﻱ ﻳﺸﻐﻠﲏ ﻫﻮ ﺃﱐ
ﺗﻨﺘﺎﺑﲏ ﺑﻌﺾ ﺍﻟﻮﺳﺎﻭﺱ ﺑﺄﻥ ﺍﷲ ﻟﻦ ﻳﻐﻔﺮ ﱄ ﺣﻴﺚ ﺃﱐ ﺃﻓﻌﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﰒ ﺃﻧﻜﺚ ﺗﻮﺑﱵ ﻭﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﻗﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﺃﻓﻌﻞ ﻭﻳﻨﺘﺎﺑﲏ ﺃﻳﻀﺎ ﺑﻌﺾ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻴﺌﺔ ﻣﺜﻞ ﲣﻴﻞ ﺷﻜﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﳌﺼﻴﺒﺔ ﺃﱐ ﺫﺍﺕ ﻣﺮﺓ ﲣﻴﻠﺖ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺃﻭﺿﺎﻉ ﻭﻫﻮ ﳚﺎﻣﻊ ﺯﻭﺟﺎﺗﻪ ﻭﺃﺷﻌﺮ ﺑﺎﻟﺸﻚ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻟﻜﲏ ﻣﻄﻤﺌﻦ ﺇﱃ ﺃﱐ ﻣﺴﻠﻢ ﻭﻟﻜﻦ ﺃﺭﻳﺪ ﺃﻥ ﺃﻋﺮﻑ ﺭﺩﺍ ﻋﻠﻰ ﺗﺴﺎﺅﱄ ﻭﻫﻮ ﺃﱐ ﺇﺫﺍ ﺩﺍﺭﺕ ﰲ ﻧﻔﺴﻲ ﺃﻓﻜﺎﺭ ﺳﻴﺌﺔ ﻭﻭﺳﺎﻭﺱ ﻭﻟﻜﲏ ﱂ ﺃﺅﻣﻦ ﻬﺑﺎ ﻫﻞ ﺃﺣﺎﺳﺐ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺃﻡ ﻻ ﻭﻣﺎﺫﺍ ﺃﻓﻌﻞ ﺑﺸﺄﻥ ﻓﻌﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻫﻞ ﺃﱐ ﻋﻨﺪﻣﺎ ﺃﺗﻮﺏ ﻭﺃﻋﻤﻞ ﺃﻋﻤﺎﻻ ﺻﺎﳊﺔ ﻳﺘﻘﺒﻠﻬﺎ ﺍﷲ ﺇﻥ ﺷﺎﺀ؟! ﻭﺃﺭﺟﻮ ﺍﻹﻓﺎﺩﺓ .ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍ. ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ،ﺃﻣﺎ ﺑﻌﺪ: ﻓﺎﳊﻤﺪ ﷲ ﺃﻥ ﻭﻓﻘﻚ ﻟﻠﺘﻮﺑﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﻗﺒﻞ ﺃﻥ ﻳﺪﳘﻚ ﺍﳌﻮﺕ ،ﻭﺣﻴﻨﺌﺬ ﻻ ﻳﻨﻔﻊ ﺍﻟﻨﺪﻡ. ﻭﻧﺒﺸﺮﻙ ﺑﺄﻥ ﺍﷲ ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﺟﺎﺀﻩ ﻧﺎﺩﻣﺎ .ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﺃﹶﻟ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ }ﺍﻟﺘﻮﺑﺔ.{١٠٤ : ﺠ ِﺪ ﺍﻟﻠﱠ َﻪ ﹶﻏﻔﹸﻮﺭًﺍ َﺭﺣِﻴﻤًﺎ } ﺍﻟﻨﺴﺎﺀ.{١١٠ : ﺴَﺘ ْﻐ ِﻔ ﹺﺮ ﺍﻟﻠﱠ َﻪ َﻳ ﹺ ﺴﻪُ ﹸﺛﻢﱠ َﻳ ْ ﻭﻗﺎﻝ ﺃﻳﻀﺎَ :ﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀًﺍ ﹶﺃ ْﻭ َﻳ ﹾﻈِﻠ ْﻢ َﻧ ﹾﻔ َ ﻓﺎﻟﺘﻮﺑﺔ ﲡﺐ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﲤﺤﻮ ﺍﻟﺬﻧﻮﺏ ﺍﻟﺴﺎﻟﻔﺔ .ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺬﻧﺐ ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ .ﺑﻞ ﺇﻥ ﺏ َﻭ َﺁ َﻣ َﻦ ﺍﻟﺘﺎﺋﺐ ﺗﺘﺒﺪﻝ ﺳﻴﺌﺎﺗﻪ ﺣﺴﻨﺎﺕ .ﻗﺎﻝ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﺗﻮﻋﺪ ﻣﺮﺗﻜﱯ ﺍﻟﻔﻮﺍﺣﺶ ﺑﺎﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻗﺎﻝ :ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﺗَﺎ َ ﺕ َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ﹶﻏﻔﹸﻮﺭًﺍ َﺭﺣِﻴﻤًﺎ } ﺍﻟﻔﺮﻗﺎﻥ.{ ٧٠ : ﺴﻨَﺎ ٍ ﻚ ﻳَُﺒﺪﱢﻝﹸ ﺍﻟﻠﱠ ُﻪ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ َﺣ َ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﺻَﺎِﻟ ﺤًﺎ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ ﻓﺄﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺮﺑﻚ ﻭﺍﺭﺝ ﺭﲪﺘﻪ ،ﻭﻭﺍﺯﻥ ﺑﲔ ﺧﻮﻓﻚ ﻣﻨﻪ ﻭﻃﻤﻌﻚ ﰲ ﺳﻌﺔ ﺭﲪﺘﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﺆﻣﻨﲔَ :ﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ َﺧ ْﻮﻓﹰﺎ ﻭَﻃﹶﻤَﻌًﺎ } ﺍﻟﺴﺠﺪﺓ .{ ١٦ :ﻭﺍﻧﻈﺮ ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ. ١٦٩٠٧ : ﻭﻛﻤﺎ ﻋﻘﻘﺖ ﻭﺍﻟﺪﻳﻚ ﻣﻦ ﻗﺒﻞ ﻓﺄﺣﺴﻦ ﺇﻟﻴﻬﻤﺎ ﺍﻵﻥ ،ﻓﺈﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ ،ﻭﺍﺟﺘﻬﺪ ﰲ ﲢﺼﻴﻞ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺼﺎﳊﺔ ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﳑﻜﻨﺎ ﻟﺘﺤﺼﻦ ﻓﺮﺟﻚ ﻭﺗﻌﻒ ﻧﻔﺴﻚ ،ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﺎﺳﺮﺩ ﺍﻟﺼﻮﻡ ،ﻓﺈﻥ ﻟﻪ ﺗﺄﺛﲑﺍ ﺑﺎﻟﻐﺎ ﰲ ﻛﺴﺮ ﺣﺪﺓ ﺍﻟﺸﻬﻮﺓ .ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺍﻟﺒﺎﺀﺓ ﻓﻠﻴﺘﺰﻭﺝ ،ﻓﺈﻧﻪ ﺃﻏﺾ ﻟﻠﺒﺼﺮ ﻭﺃﺣﺼﻦ ﻟﻠﻔﺮﺝ ،ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻴﻪ ﺑﺎﻟﺼﻮﻡ ﻓﺈﻧﻪ ﻟﻪ ﻭﺟﺎﺀ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ . ﺴ ﹺﻬﻢْ ﻟﹶﺎ َﺗ ﹾﻘَﻨﻄﹸﻮﺍ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ ﻱ ﺍﻟﱠﺬِﻳﻦَ ﹶﺃ ْﺳ َﺮﻓﹸﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧْﻔﹸ ِ ﻭﺍﺣﺬﺭ ﻣﻦ ﺍﻟﻘﻨﻮﻁ ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ .ﻗﺎﻝ ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ﻳَﺎ ِﻋﺒَﺎ ِﺩ َ ﺏ َﺟﻤِﻴﻌًﺎ ﹺﺇﻧﱠﻪُ ﻫُ َﻮ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ ﺍﻟﺮﱠﺣِﻴ ُﻢ }ﺍﻟﺰﻣﺮ.{ ٥٣ : ﺍﻟﻠﱠ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻨﻂ ﺍﻟﻨﺎﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳﺰﻫﺪﻭﺍ ﰲ ﺍﻟﺘﻮﺑﺔ ﻭﻻ ﻳﺴﺎﺭﻋﻮﺍ ﺇﻟﻴﻬﺎ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﱃ :ﹺﺇﻧﱠﻪُ ﻟﹶﺎ ﺡ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻟﱠﺎ ﺍ ﹾﻟ ﹶﻘ ْﻮ ُﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ }ﻳﻮﺳﻒ .{ ٨٧ :ﻭﻗﺎﻝ ﺃﻳﻀﺎَ :ﻭ َﻣ ْﻦ َﻳ ﹾﻘَﻨﻂﹸ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ َﺭﺑﱢ ِﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻀﱠﺎﻟﱡﻮ ﹶﻥ }ﺍﳊﺠﺮ: َﻳ ْﻴﹶﺌﺲُ ِﻣ ْﻦ َﺭ ْﻭ ﹺ .{ ٥٦ ﻓﺈﺫﺍ ﻭﻗﻌﺖ ﰲ ﺑﻌﺾ ﺍﳌﻌﺎﺻﻲ ﺑﻌﺪ ﺃﻥ ﺗﺒﺖ ﻣﻨﻬﺎ ﻓﺠﺪﺩ ﺍﻟﺘﻮﺑﺔ ،ﻓﺈﻥ ﺍﷲ ﻳﻔﺮﺡ ﺑﺘﻮﺑﺔ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺟﺎﺀ ﻧﺎﺩﻣﺎ .ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﺃﺫﻧﺐ ﻋﺒﺪ ﺫﻧﺒﺎ ﻓﻘﺎﻝ :ﺃﻱ ﺭﺏ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎ ﻓﺎﻏﻔﺮ ﱄ ،ﻓﻘﺎﻝ :ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ،ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ،ﰒ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ﺁﺧﺮ ،ﻓﻘﺎﻝ ﺃﻱ ﺭﺏ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎ ﺁﺧﺮ ﻓﺎﻏﻔﺮ ﱄ ،ﻓﻘﺎﻝ ﺭﺑﻪ :ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ،ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ،ﻓﻠﻴﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ . ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻟﺸﻴﺨﻪ :ﺇﱐ ﺃﺫﻧﺒﺖ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ ﰒ ﺃﻋﻮﺩ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ :ﰒ ﺃﻋﻮﺩ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ :ﺇﱃ ﻣﱴ؟ ﻗﺎﻝ :ﺇﱃ ﺃﻥ ﲢﺰﻥ ﺍﻟﺸﻴﻄﺎﻥ .ﻭﺍﻧﻈﺮ ﺍﻟﻔﺘﻮﻯ. ٢٤٠٣١ : ﻭﺍﺣﺬﺭ ﺍﻻﺳﺘﺮﺳﺎﻝ ﻣﻊ ﻣﺎ ﻳﻘﻊ ﰲ ﻗﻠﺒﻚ ﻣﻦ ﲣﻴﻼﺕ ﺑﺸﺄﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﺗﺸﻜﻴﻚ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ.
ﻭﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﳋﻮﺍﻃﺮ ﺍﻟﺮﺩﻳﺌﺔ ﻻ ﺗﻀﺮﻙ ﺇﺫﺍ ﺍﺳﺘﻌﺬﺕ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻭﺍﻧﻘﻄﻌﺖ ﻭﱂ ﺗﺴﺘﺮﺳﻞ ﻣﻌﻬﺎ .ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺇﻥ ﺍﷲ ﲡﺎﻭﺯ ﻋﻦ ﺃﻣﱵ ﻣﺎ ﺣﺪﺛﺖ ﺑﻪ ﻧﻔﺴﻬﺎ ﻣﺎ ﱂ ﺗﻌﻤﻞ ﺃﻭ ﺗﺘﻜﻠﻢ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ . ﻭﺍﻋﻠﻢ ﺃﻥ ﻛﻮﻧﻚ ﺗﺮﻓﺾ ﻫﺬﻩ ﺍﻟﻮﺳﺎﻭﺱ ﻭﺗﺴﺘﻘﺒﺤﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻓﻴﻚ ﺇﳝﺎﻧﺎ ﻭﺧﻮﻓﺎ ﻣﻦ ﺍﷲ .ﻭﺍﻧﻈﺮ ﺍﻟﻔﺘﻮﻳﲔ، ١٨٧ : ٧٩٥٠ﻓﺈﻥ ﻓﻴﻬﻤﺎ ﺑﻴﺎﻥ ﺫﻟﻚ. ﻛﻤﺎ ﻧﻮﺻﻴﻚ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺼﺎﳊﲔ ﺍﳌﺘﻤﺴﻜﲔ ﺑﺎﻟﺪﻳﻦ ﻓﺘﻨﺨﺮﻁ ﻓﻴﻬﻢ ،ﻭﺗﻨﺘﻈﻢ ﰲ ﺳﻠﻜﻬﻢ ﻓﺘﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻣﻌﻬﻢ ﰲ ﲨﺎﻋﺔ ،ﻭﺗﺘﻠﻮ ﻣﻌﻬﻢ ﺍﻟﻘﺮﺁﻥ ،ﻭﺗﺘﻌﻠﻢ ﻣﻌﻬﻢ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ،ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻊ ﺍﻟﻮﺍﺣﺪ ،ﻭﻫﻮ ﻣﻦ ﺍﻻﺛﻨﲔ ﺃﺑﻌﺪ ،ﻭﺇﳕﺎ ﻳﺄﻛﻞ ﺍﻟﺬﺋﺐ ﻣﻦ ﺍﻟﻐﻨﻢ ﺍﻟﻘﺎﺻﻴﺔ. ﻛﻤﺎ ﻧﻨﺼﺤﻚ ﺑﻜﺜﺮﺓ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﻷﺷﺮﻃﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﲟﻄﺎﻟﻌﺔ ﻛﺘﺎﺏ ﰲ ﺳﲑﺓ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺗﺰﺩﺍﺩ ﻣﻌﺮﻓﺔ ﺑﻪ ﻭﺑﺄﺣﻮﺍﻟﻪ ،ﻓﻴﺰﺩﺍﺩ ﺣﺒﻚ ﻟﻪ ﻓﺘﺤﺸﺮ ﰲ ﺯﻣﺮﺗﻪ. ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ ------------ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٩ﺹ (١٣٢٤ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٦١٥٥٣ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ١٩ :ﺭﺑﻴﻊ ﺍﻷﻭﻝ ١٤٢٦ ﺍﻟﺴﺆﺍﻝ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻮﺿﻮﻉ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﺃﺟﺪ ﻧﻔﺴﻲ ﰲ ﺣﲑﺓ ﺷﺪﻳﺪﺓ ﰲ ﻓﻬﻢ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻛﺎﻵﰐ :ﻫﻨﺎﻙ ﺃﻗﻮﺍﻝ ﺗﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺘﻐﻔﺮ ﻣﻦ ﺍﻟﺬﻧﺐ ﻻ ﺫﻧﺐ ﻟﻪ ﻭ ﺇﻥ ﻋﺎﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﰲ ﺍﻟﻴﻮﻡ ﺳﺒﻌﲔ ﻣﺮﺓ )ﺣﺪﻳﺚ ﻧﺒﻮﻱ( ﻭﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺫﻛﺮ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﺑﻌﺪ ﺍﻟﺰﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﺈﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ ﻟﻌﺒﺪﻩ ﺍﻋﻤﻞ ﻣﺎ ﺗﺸﺎﺀ )ﺣﺪﻳﺚ ﻗﺪﺳﻲ( .ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻧﻀﻊ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﻭﺍﻟﱴ ﺗﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﻟﺬﻧﺐ ﻛﺎﳌﺴﺘﺨﻒ ﺑﺮﺑﻪ ﻭﺃﻧﻪ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻨﻮﻱ ﺍﻻﻧﻘﻄﺎﻉ ﻣﻦ ﺍﻟﺬﻧﺐ .ﻓﺄﺣﻴﺎﻧﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﺻﺎﺩﻗﺎ ﰲ ﺗﻮﺑﺘﺔ ﻭﻣﻊ ﺫﻟﻚ ﻳﻘﻊ ﰲ ﺍﻟﺬﻧﺐ ﻣﺮﺓ ﺃﺧﺮﻯ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ؟ ﺃﻓﻴﺪﻭﱏ ﺃﻓﺎﺩﻛﻢ ﺍﷲ. ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ،ﺃﻣﺎ ﺑﻌﺪ: ﻓﺎﻋﻠﻢ ﺃﺧﻲ ﺍﻟﻜﺮﱘ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﻌﺎﻇﻤﻪ ﺫﻧﺐ ﺃﻥ ﻳﻐﻔﺮﻩ ،ﻻ ﺳﻴﻤﺎ ﺇﻥ ﺗﺎﺏ ﺻﺎﺣﺒﻪ ﻭ ﺣﻘﻖ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﻭﻫﻲ: ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﺐ ،ﻭﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ ،ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﻗﺒﻞ ﺑﻠﻮﻍ ﺍﻟﺮﻭﺡ ﺍﳊﻠﻘﻮﻡ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﰲ ﻭﻗﺘﻬﺎ ﺃﻱ :ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ ،ﻭﻛﺬﻟﻚ ﻭﺭﺩ ﺍﳌﻈﺎﱂ ﺇﱃ ﺃﻫﻠﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﻓﻴﻤﺎ ﻟﻪ ﺗﻌﻠﻖ ﲝﻘﻮﻕ ﺍﻵﺩﻣﻴﲔ ﺃﻭ ﻃﻠﺐ ﺍﻟﻌﻔﻮ ﻣﻨﻬﻢ ،ﻭﺇﺫﺍ ﺗﺎﺏ ﺍﳌﺬﻧﺐ ﻣﻦ ﺫﻧﺐ ﺩﻭﻥ ﺫﻧﺐ ﻗﺒﻞ ﺍﷲ ﺗﻮﺑﺘﻪ ﳑﺎ ﺗﺎﺏ ﻣﻨﻪ ،ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺏ ﻣﻦ ﺍﳉﻤﻴﻊ ،ﻓﺈﺫﺍ ﻋﺎﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻮﺏ ﻭﻫﻜﺬﺍ ،ﻭﻻ ﻳﺴﺘﺴﻠﻢ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻳﺼﺮ ﻋﻠﻰ ﺍﻟﺬﻧﺐ ﻓﺈﻥ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺬﻧﺐ ﻣﺼﻴﺒﺔ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻪ ﻣﺼﻴﺒﺔ ﺃﻋﻈﻢ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻣﻌﺼﻮﻣﺎ ﺽ ﻋﻦ ﺍﳌﻌﺎﺻﻲ ﻭﻟﻮ ﻛﺎﻥ ﺗﻘﻴﺎ ،ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭَﺳَﺎﺭﹺﻋُﻮﺍ ﹺﺇﻟﹶﻰ َﻣ ْﻐ ِﻔ َﺮ ٍﺓ ِﻣ ْﻦ َﺭﺑﱢ ﹸﻜ ْﻢ َﻭ َﺟﻨﱠ ٍﺔ ﻋَﺮْ ﺿُﻬَﺎ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕُ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ ُ ﺤﺐﱡ ﺱ ﻭَﺍﻟﻠﱠﻪُ ُﻳ ِ ﲔ َﻋ ﹺﻦ ﺍﻟﻨﱠﺎ ﹺ ﻆ ﻭَﺍ ﹾﻟﻌَﺎِﻓ َ ﲔ ﺍ ﹾﻟ َﻐ ْﻴ ﹶ ﲔ*ﺍﻟﱠﺬِﻳﻦَ ُﻳ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ ﻓِﻲ ﺍﻟﺴﱠﺮﱠﺍ ِﺀ ﻭَﺍﻟﻀﱠﺮﱠﺍﺀِ ﻭَﺍﹾﻟﻜﹶﺎ ِﻇ ِﻤ َ ﺕ ِﻟﻠﹾﻤُﺘﱠ ِﻘ َ ﹸﺃ ِﻋﺪﱠ ْ
ﺏ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ َﻭﹶﻟ ْﻢ ﺴﻬُ ْﻢ ﹶﺫ ﹶﻛﺮُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻓﹶﺎ ْﺳَﺘ ْﻐ ﹶﻔﺮُﻭﺍ ِﻟ ﹸﺬﻧُﻮﹺﺑ ﹺﻬ ْﻢ َﻭ َﻣ ْﻦ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﺸ ﹰﺔ ﹶﺃ ْﻭ ﹶﻇﹶﻠﻤُﻮﺍ ﹶﺃ ْﻧﻔﹸ َ ﲔ*ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇﹺﺫﹶﺍ ﹶﻓ َﻌﻠﹸﻮﺍ ﻓﹶﺎ ِﺣ َ ﺴﹺﻨ َ ﺍﻟﹾﻤُ ﺤْ ِ ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍﹾﻟﹶﺄ ْﻧﻬَﺎ ُﺭ ﺧَﺎِﻟﺪِﻳ َﻦ ﻓِﻴﻬَﺎ ﻚ َﺟﺰَﺍ ُﺅ ُﻫ ْﻢ َﻣ ْﻐ ِﻔ َﺮ ﹲﺓ ِﻣ ْﻦ َﺭﺑﱢ ﹺﻬ ْﻢ ﻭَﺟَﻨﱠﺎﺕٌ َﺗ ْ ﻳُﺼِﺮﱡﻭﺍ َﻋﻠﹶﻰ ﻣَﺎ ﹶﻓ َﻌﻠﹸﻮﺍ َﻭ ُﻫ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ*ﺃﹸﻭﹶﻟِﺌ َ ﲔ }ﺁﻝ ﻋﻤﺮﺍﻥ١٣٣:ـ .{ ١٣٦ﻭﺇﺫﺍ ﺍﺳﺘﺰﻟﻚ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻀﻌﻔﺖ ﺑﻌﺪ ﺗﻮﺑﺘﻚ ﻭﺃﺫﻧﺒﺖ ،ﻓﺠﺪﺩ ﻟﺬﻧﺒﻚ َﻭﹺﻧ ْﻌ َﻢ ﹶﺃ ْﺟﺮُ ﺍ ﹾﻟﻌَﺎ ِﻣِﻠ َ ﺗﻮﺑﺔ ،ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ :ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ :ﺃﺫﻧﺐ ﻋﺒﺪ ﺫﻧﺒﺎ ،ﻓﻘﺎﻝ :ﺃﻱ ﺭﺏ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎ ﻓﺎﻏﻔﺮﱄ ،ﻓﻘﺎﻝ :ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ،ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ،ﰒ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ﺁﺧﺮ ﻓﻘﺎﻝ :ﺃﻱ ﺭﺏ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎ ﺁﺧﺮ ،ﻓﺎﻏﻔﺮﻩ ﱄ ،ﻓﻘﺎﻝ ﺭﺑﻪ :ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ،ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﻓﻠﻴﻔﻌﻞ ﻣﺎ ﺷﺎﺀ ،ﻗﺎﻝ ﺫﻟﻚ ﰲ ﺍﻟﺜﺎﻟﺜﺔ ﺃﻭ ﺍﻟﺮﺍﺑﻌﺔ ( ﺃﻱ ﻣﺎ ﺩﺍﻡ ﻳﺬﻧﺐ ﰒ ﻳﺴﺘﻐﻔﺮ .ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﷲ ﺑﻜﻢ ،ﻭﳉﺎﺀ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ ﰒ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻓﻴﻐﻔﺮ ﳍﻢ .ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺸﻴﺨﻪ :ﺇﱐ ﺃﺫﻧﺒﺖ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ :ﰒ ﺃﻋﻮﺩ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ :ﰒ ﺃﻋﻮﺩ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ :ﺇﱃ ﻣﱴ؟ ﻗﺎﻝ :ﺇﱃ ﺃﻥ ﲢﺰﻥ ﺍﻟﺸﻴﻄﺎﻥ . .ﻭﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺑﲔ ﺷﺮﻁ ﺍﻟﺘﻮﺑﺔ ﻭﻫﻮ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﻟﺬﻧﺐ ﻭﺃﻬﻧﺎ ﻻﺗﺼﺢ ﺇﻻ ﺑﺬﻟﻚ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺑﺸﺮ ﻣﻌﺮﺽ ﻟﻠﻮﻗﻮﻉ ﰲ ﺍﻟﺬﻧﺐ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﻌﺪ ﺃﻥ ﺗﺎﺏ ﻣﻨﻪ ﺍﻟﺘﻮﺑﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩ ،ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻭﱂ ﺗﻌﺪﻩ ﻣﺴﺘﺨﻔﺎ ﺑﺮﺑﻪ ﺠﻤﻟﺮﺩ ﻭﻗﻮﻋﻪ ﰲ ﺍﻟﺬﻧﺐ ﺑﻌﺪ ﺗﻮﺑﺘﻪ ﻣﻨﻪ ،ﻭﱂ ﻧﻘﻒ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﻭﻟﻮ ﺻﺢ ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﳏﻤﻞ ﻻﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺎ ﺳﺒﻖ ﻛﺄﻥ ﻳﻜﻮﻥ ﺃﺧﻞ ﺑﺸﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﺎ ﺛﺒﺖ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺳﻘﻨﺎﻫﺎ ﺳﺎﺑﻘﺎ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ -------------ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٩ﺹ (٥١٤١ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٦٦١٦٣ﻫﻞ ﺗﻜﺮﺍﺭ ﺍﻟﺬﻧﺐ ﻭﺗﻜﺮﺍﺭ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ١٧ :ﺭﺟﺐ ١٤٢٦ ﺍﻟﺴﺆﺍﻝ ﺷﺎﺏ ﺗﺎﺏ ﻭﻧﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ﻭﺍﺳﺘﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ...ﻭﻟﻜﻦ ﺗﺒﻘﻰ ﺭﻭﺍﺳﺐ ﳉﺎﻫﻠﻴﺘﻪ ﻭﻳﺬﻧﺐ ﺫﻧﺒﺎ ﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﺎﺭﻗﻪ ،ﻭﻟﻜﻨﻪ ﺣﻴﻨﺎ ﺑﻌﺪ ﺣﲔ ﻳﻠﻮﻡ ﻧﻔﺴﻪ ﻭﻳﺘﻮﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ،ﻭﻟﻜﻨﻪ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﺮﺟﻊ ..ﻓﻬﻞ ﰲ ﺫﻟﻚ ﺇﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺬﻧﺐ ...ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﻳﺘﻮﺏ ﻭﻳﺘﺄﱂ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ،ﻭﻟﻜﻨﻪ ﺳﺮﻳﻌﺎ ﻣﺎ ﻳﻌﻮﺩ ﺃﻭ ﻳﺒﻘﻰ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﺗﺎﺋﺒﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ،ﻭﻟﻜﻨﻪ ﻳﺮﺟﻊ ﺇﻟﻴﻪ ...ﻓﻬﻞ ﻫﺬﺍ ﺇﺻﺮﺍﺭ ﺃﻡ ﻻ ...ﻭﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﻟﺸﺎﺏ؟ ﺍ ﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ،ﺃﻣﺎ ﺑﻌﺪ: ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﺃﻥ ﻳﺄﺧﺬ ﻧﻔﺴﻪ ﺑﺎﻟﺸﺪﺓ ﻭﻳﻔﻄﻤﻬﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﻳﻌﺎﻭﺩﻩ ﺍﻟﻔﻴﻨﺔ ﺑﻌﺪ ﺍﻟﻔﻴﻨﺔ ،ﻓﻴﺘﻮﺏ ﻣﻨﻪ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ﻳﻌﺰﻡ ﻓﻴﻬﺎ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻌﻮﺩﺓ ﺃﺑﺪﺍﹰ ،ﻭﺫﻟﻚ ﻷﻧﻪ ﻻ ﻳﻌﻠﻢ ﻣﱴ ﺗﺄﺗﻴﻪ ﻣﻨﻴﺘﻪ ،ﻭﻟﻴﺤﺬﺭ ﺃﻥ ﻳﺪﺭﻛﻪ ﺍﳌﻮﺕ ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﻣﻌﺼﻴﺔ ﺍﷲ ،ﻓﻴﺨﺘﻢ ﻟﻪ ﲞﺎﲤﺔ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻭﺍﻧﻈﺮ ﺷﺮﻭﻁ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﰲ ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ ، ٩٦٩٤ :ﻭﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ. ٥٤٥٠ : ﻓﺈﺫﺍ ﺗﺎﺏ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ﰒ ﺯﻳﱠﻦ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﻌﺼﻴﺔ ﻓﺰﻟﺖ ﻗﺪﻣﻪ ﻭﻗﺎﺭﻓﻬﺎ ،ﻓﻠﻴﺴﺎﺭﻉ ﺇﱃ ﲡﺪﻳﺪ ﺍﻟﺘﻮﺑﺔ ﻣﺮﺓ ﺃﺧﺮﻯ ،ﻗﺎﻝ ﺼﺮُﻭ ﹶﻥ }ﺍﻷﻋﺮﺍﻑ ،{٢٠١:ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﷲ ﺗﻌﺎﱃ :ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ ﺍﺗﱠﻘﹶﻮ ﹾﺍ ﺇﹺﺫﹶﺍ َﻣﺴﱠ ُﻬ ْﻢ ﻃﹶﺎﺋِﻒٌ ﻣﱢ َﻦ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ِﻥ َﺗ ﹶﺬﻛﱠﺮُﻭ ﹾﺍ ﻓﹶﺈﹺﺫﹶﺍ ﻫُﻢ ﻣﱡ ْﺒ ِ ﺍﺑﻦ ﻛﺜﲑ :ﳜﱪ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﺘﻘﲔ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﺃﻃﺎﻋﻮﻩ ﻓﻴﻤﺎ ﺃﻣﺮ ﻭﺗﺮﻛﻮﺍ ﻣﺎ ﻋﻨﻪ ﺯﺟﺮ ﺃﻬﻧﻢ ﺇﺫﺍ ﻣﺴﻬﻢ :ﺃﻱ ﺃﺻﺎﻬﺑﻢ
ﻃﺎﺋﻒ ...ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮﻩ ﺑﺎﳍﻢ ﺑﺎﻟﺬﻧﺐ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮﻩ ﺑﺈﺻﺎﺑﺔ ﺍﻟﺬﻧﺐ .ﻭﻗﻮﻟﻪ :ﺗﺬﻛﺮﻭﺍ :ﺃﻱ :ﻋﻘﺎﺏ ﺍﷲ ﻭﺟﺰﻳﻞ ﺛﻮﺍﺑﻪ ﻭﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ -ﻓﺘﺎﺑﻮﺍ ﻭﺃﻧﺎﺑﻮﺍ ﻭﺍﺳﺘﻌﺎﺫﻭﺍ ﺑﺎﷲ ﻭﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﻗﺮﻳﺐ ،ﻓﺈﺫﺍ ﻫﻢ ﻣﺒﺼﺮﻭﻥ :ﺃﻱ :ﻗﺪ ﺍﺳﺘﻘﺎﻣﻮﺍ ﻭﺻﺤﻮﺍ ﳑﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ .ﺍﻧﺘﻬﻰ .ﺑﺎﺧﺘﺼﺎﺭ. ﻭﻛﻮﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻳﻘﻊ ﰲ ﺍﻟﺬﻧﺐ ﰒ ﻳﺘﻮﺏ ﰒ ﻳﻘﻊ ﰲ ﺍﻟﺬﻧﺐ ﰒ ﻳﺘﻮﺏ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻣﺼﺮ ﻋﻠﻴﻪ ،ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﻼ ﻋﻠﻰ ﺣﺒﻪ ﷲ ﻭﺭﻏﺒﺘﻪ ﰲ ﺍﻟﺘﻮﺑﺔ ،ﻭﻛﺮﺍﻫﺘﻪ ﻟﻠﺬﻧﺐ ﻭﺍﳌﻌﺼﻴﺔ ﻷﻧﻪ ﻳﻜﺮﻩ ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭَﺍﻟﱠﺬِﻳﻦَ ﺩﻟﻴ ﹰ ﺼﺮﱡﻭ ﹾﺍ َﻋﻠﹶﻰ ﻣَﺎ ﺏ ﹺﺇﻻﱠ ﺍﻟﻠﹼ ُﻪ َﻭﹶﻟ ْﻢ ُﻳ ِ ﺴﻬُ ْﻢ ﹶﺫ ﹶﻛﺮُﻭ ﹾﺍ ﺍﻟﻠﹼ َﻪ ﻓﹶﺎ ْﺳَﺘ ْﻐﹶﻔﺮُﻭ ﹾﺍ ِﻟ ﹸﺬﻧُﻮﹺﺑ ﹺﻬ ْﻢ ﻭَﻣَﻦ َﻳ ْﻐ ِﻔﺮُ ﺍﻟ ﱡﺬﻧُﻮ َ ﺸ ﹰﺔ ﹶﺃ ْﻭ ﹶﻇﹶﻠﻤُﻮ ﹾﺍ ﹶﺃ ْﻧﻔﹸ َ ﺇﹺﺫﹶﺍ ﹶﻓ َﻌﻠﹸﻮ ﹾﺍ ﻓﹶﺎ ِﺣ َ ﹶﻓ َﻌﻠﹸﻮ ﹾﺍ َﻭ ُﻫ ْﻢ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ }ﺁﻝ ﻋﻤﺮﺍﻥ ،{ ١٣٥:ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ :ﺇﻥ ﻋﺒﺪﹰﺍ ﺃﺻﺎﺏ ﺫﻧﺒﺎ ﻭﺭﲟﺎ ﻗﺎﻝ ﺃﺫﻧﺐ ﺫﻧﺒﹰﺎ ﻓﻘﺎﻝ :ﺭﺏ ﺃﺫﻧﺒﺖ ﻭﺭﲟﺎ ﻗﺎﻝ :ﺃﺻﺒﺖ ﻓﺎﻏﻔﺮ ﱄ ،ﻓﻘﺎﻝ ﺭﺑﻪ: ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ،ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﰒ ﻣﻜﺚ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﰒ ﺃﺻﺎﺏ ﺫﻧﺒﺎ ﺃﻭ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ،ﻓﻘﺎﻝ ﺭﺏ :ﺃﺫﻧﺒﺖ ﺃﻭ ﺃﺻﺒﺖ ﺁﺧﺮ ﻓﺎﻏﻔﺮﻩ ،ﻓﻘﺎﻝ :ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ،ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﰒ ﻣﻜﺚ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﰒ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ﻭﺭﲟﺎ ﻗﺎﻝ :ﺃﺻﺒﺖ ﺫﻧﺒﺎ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺏ ﺃﺻﺒﺖ ﺃﻭ ﻗﺎﻝ ﺃﺫﻧﺒﺖ ﺁﺧﺮ ﻓﺎﻏﻔﺮﻩ ﱄ ،ﻓﻘﺎﻝ :ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥ ﻟﻪ ﺭﺑﺎ ﻳﻐﻔﺮ ﺍﻟﺬﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﺛﻼﺛﺎ ﻓﻠﻴﻌﻤﻞ ﻣﺎ ﺷﺎﺀ .ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻭﻟﻮ ﺗﻜﺮﺭﺕ ﻣﺎﺋﺔ ﻣﺮﺓ ﺑﻞ ﺃﻟﻔﺎ ﻭﺃﻛﺜﺮ ﻭﺗﺎﺏ ﰲ ﻛﻞ ﻣﺮﺓ ﻗﺒﻠﺖ ﺗﻮ ﺑﺘﻪ ،ﺃﻭ ﺗﺎﺏ ﻋﻦ ﺍﳉﻤﻴﻊ ﺗﻮﺑﺔ ﻭﺍﺣﺪﺓ ﺻﺤﺖ ﺗﻮﺑﺘﻪ. ﻭﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ :ﺍﻋﻤﻞ ﻣﺎ ﺷﺌﺖ .ﻣﻌﻨﺎﻩ :ﻣﺎ ﺩﻣﺖ ﺗﺬﻧﺐ ﻓﺘﺘﻮﺏ ﻏﻔﺮﺕ ﻟﻚ. ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺗﺮﺧﻴﺺ ﰲ ﻓﻌﻞ ﺍﻟﺬﻧﻮﺏ ،ﻭﻟﻜﻦ ﻓﻴﻪ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﳌﻦ ﻭﻗﻊ ﰲ ﺍﻟﺬﻧﺐ ،ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﻤﺮ ﻋﻠﻰ ﻓﻌﻠﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺸﻴﺨﻪ :ﺇﱐ ﺃﺫﻧﺒﺖ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ :ﰒ ﺃﻋﻮﺩ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ :ﰒ ﺃﻋﻮﺩ ،ﻗﺎﻝ :ﺗﺐ ،ﻗﺎﻝ: ﺇﱃ ﻣﱴ؟ ﻗﺎﻝ :ﺇﱃ ﺃﻥ ﲢﺰﻥ ﺍﻟﺸﻴﻄﺎﻥ. ﻓﻜﺜﺮﺓ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﶈﻤﻮﺩﺓ ﻋﻨﺪ ﺍﷲ ،ﻭﻗﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻛﻞ ﺑﲏ ﺁﺩﻡ ﺧﻄﺎﺀ ،ﻭﺧﲑ ﺍﳋﻄﺎﺋﲔ ﺍﻟﺘﻮﺍﺑﻮﻥ .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ . ﻭﻳﻨﺒﻐﻲ ﻟﻠﺘﺎﺋﺐ ﺃﻥ ﻳﺘﺨﺬ ﺗﺪﺍﺑﲑ ﺗﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻭﻋﺪﻡ ﺍﻟﻨﻜﻮﺹ ﻭﺗﻨﻜﺐ ﺍﻟﻄﺮﻳﻖ ،ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺪﺍﺑﲑ: - ١ﺩﻋﺎﺀ ﺍﷲ ﺑﺬﻝ ﻭﺇﳊﺎﺡ ﺃﻥ ﻳﺮﺯﻗﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺃﻥ ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻟﺘﻤﺴﻚ ﺑﺪﻳﻨﻪ ،ﻭﺧﲑ ﻣﺎ ﻳُﺪﻋﻰ ﺑﻪ ﻣﺎ ﻛﺎﻥ ﻳﺪﻋﻮ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻴﻠﻪ ﻭﺳﻠﻢ :ﻳﺎ ﻣﻘﻠﺐ ﺍﻟﻘﻠﻮﺏ ﺛﺒﺖ ﻗﻠﱯ ﻋﻠﻰ ﺩﻳﻨﻚ .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ . - ٢ﺍﺟﺘﻨﺎﺏ ﺃﻣﺎﻛﻦ ﺍﳌﻌﺼﻴﺔ ﻭﺃﺻﺪﻗﺎﺀ ﺍﻟﺴﻮﺀ ﺍﻟﺬﻳﻦ ﻳﺰﻳﻨﻮﻥ ﺍﳌﻌﺎﺻﻲ ﻟﻪ ﻭﻳﺮﻏﺒﻮﻧﻪ ﻓﻴﻬﺎ ،ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﺍﲣﺎﺫ ﺭﻓﻘﺔ ﺻﺎﳊﺔ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺴﺘﻘﻴﻢ ﺍﳌﺘﻤﺴﻚ ﺑﺎﻟﺪﻳﻦ ،ﻓﺈﻥ ﺻﺤﺒﺘﻬﻢ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﺑﻌﺪ ﺍﷲ ﺗﻌﺎﱃ، ﺻﹺﺒ ْﺮ ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻊ ﺍﻟﻮﺍﺣﺪ ﻭﻫﻮ ﻣﻦ ﺍﻻﺛﻨﲔ ﺃﺑﻌﺪ ،ﻭﺇﳕﺎ ﻳﺄﻛﻞ ﺍﻟﺬﺋﺐ ﻣﻦ ﺍﻟﻐﻨﻢ ﺍﻟﻘﺎﺻﻴﺔ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭَﺍ ْ ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﻟﹶﺎ ُﺗ ِﻄ ْﻊ ﺸﻲﱢ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ َﻭﻟﹶﺎ َﺗ ْﻌﺪُ َﻋ ْﻴﻨَﺎ َﻙ َﻋ ْﻨ ُﻬ ْﻢ ﺗُ ﹺﺮ ﻳ ُﺪ ﺯﹺﻳَﻨ ﹶﺔ ﺍﹾﻟ َ ﻚ َﻣ َﻊ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ ﺑﹺﺎﻟﹾﻐَﺪَﺍﺓِ ﻭَﺍ ﹾﻟ َﻌ ِ ﺴ َ َﻧ ﹾﻔ َ َﻣ ْﻦ ﹶﺃ ﹾﻏ ﹶﻔﻠﹾﻨَﺎ ﹶﻗ ﹾﻠَﺒﻪُ ﻋَﻦ ﺫِﻛﹾﺮﹺﻧَﺎ ﻭَﺍﺗﱠَﺒ َﻊ َﻫﻮَﺍ ُﻩ َﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ْﻣﺮُﻩُ ﻓﹸﺮُﻃﹰﺎ } ﺍﻟﻜﻬﻒ ،{ ٢٨:ﻓﻌﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺎﺋﺐ ﺃﻥ ﻳﻔﺘﺶ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ،ﻓﻴﻌﺒﺪ ﺍﷲ ﻣﻌﻬﻢ ﻭﻳﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑﺍﺕ ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ،ﻭﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻧﻈﺮ ﺍﻟﻔﺘﺎﻭﻯ ﺫﺍﺕ ﺍﻷﺭﻗﺎﻡ ﺍﻟﺘﺎﻟﻴﺔ. ٢١٧٤٣ ، ١٢٧٤٤ ، ١٦٦١٠ ، ١٢٠٨ ، ١٠٨٠٠ : ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ
ﺏ ﺤﺐﱡ ﺍ ﹾﻟَﻌ ْﺒ َﺪ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ َﻦ ﺍ ﹾﻟﻤُ ﹶﻔﺘﱠ َﻦ ﺍﻟﺘﱠﻮﱠﺍ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ » :ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ُﻳ ِ ﺴَﻨ ِﺪ َﻋ ْﻦ َﻋِﻠﻲﱟ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ َ .ﻭﻓِﻲ ﺍ ﹾﻟﻤُ ْ ﻆ) (٢ﹶﺃ ْﻭ ﺫﹶﻛﹶﺮَﻫَﺎ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ ﻟﹶﻬَﺎ َﺗ ْﺒ َﺮﺃﹸ ﺑﹺﻬَﺎ ﺍﻟﺬﱢﻣﱠ ﹸﺔ ِﻣ ْﻦ ﺼﻠﹶﺎُﺗ ُﻪ ﺇﺫﹶﺍ ﺍ ْﺳَﺘ ْﻴ ﹶﻘ ﹶ ﺻﻠﹶﺎ ٍﺓ ﹶﺃ ْﻭ ﻧَﺴِﻴَﻬَﺎ ﹶﻓ َ «)َ .(١ﻭﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈﻥﱠ َﻣ ْﻦ ﻧَﺎ َﻡ َﻋ ْﻦ َ ﺕ ﹶﻓﻠﹶﺎ َﻧ ْﻌﹶﻠﻢُ ﺍ ﹾﻟﹶﻘ ْﺪ َﺭ ﺏ َ ،ﻭﹶﺃﻣﱠﺎ ﻣَﺎ َﻳ ﹾﻔ َﻌﻠﹸﻪُ ِﻣ َﻦ ﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ِ ﺡ ﻭَﺍﻟﺜﱠ َﻮ ﺍ َ ﻚ ﺍ ﹾﻟ َﻤ ْﺪ َ ﺍ ﹾﻟ ُﻤﻄﹶﺎﹶﻟَﺒ ِﺔ َ ،ﻭَﻳﺮَْﺗ ِﻔﻊُ َﻋ ْﻨﻪُ ﺍﻟﺬﱠﻡﱡ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎﺏُ َﻭَﻳﺴَْﺘﻮْ ﹺﺟﺐُ ﹺﺑ ﹶﺬِﻟ َ ﻚ ﻚ َﻭﹶﻟ ْﻮ ﻋُِﻠ َﻢ ﹶﻓ ﹶﻘ ْﺪ ﻟﹶﺎ ﻳُ ْﻤ ِﻜﻦُ ِﻓ ْﻌﻠﹸﻪُ َﻣ َﻊ ﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟﻮَﺍ ﹺﺟﺒَﺎﺕِ ،ﹸﺛﻢﱠ ﺇﺫﹶﺍ ﹶﻗﺪﱠ َﺭ ﹶﺃﻧﱠﻪُ ﺃﹸِﻣ َﺮ ﹺﺑﻤَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﹶﺫِﻟ َ ﺍﻟﱠﺬِﻱ َﻳﻘﹸﻮ ُﻡ ﹶﺛﻮَﺍُﺑ ُﻪ َﻣﻘﹶﺎ َﻡ ﹶﺫِﻟ َ ﺢ}: ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤﺪِﻳ ِ ﺏ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ﻓِﻲ ﺍ ﹾﻟ َ ﺖ ِﻟ َﻤﺰﹺﻳ ِﺪ ﺍﻟﺘﱠﹶﻘﺮﱡ ﹺ ﺕ ﺷُ ﹺﺮ َﻋ ْ ﺻَﺎ َﺭ ﻭَﺍ ﹺﺟﺒًﺎ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َﺗ ﹶﻄﻮﱡﻋًﺎ ،ﻭَﺍﻟﺘﱠ ﹶﻄﻮﱡﻋَﺎ ُ ﺿﺖُ َﻋﹶﻠ ْﻴ ِﻪ َ ،ﻭﻣَﺎ َﻳﺰَﺍ ﹸﻝ َﻋ ْﺒ ِﺪﻯ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﹺﺇﹶﻟﻰﱠ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﺣﺘﱠﻰ ﺃﹸ ِﺣﺒﱠﻪُ { ﺸ ْﻰ ٍﺀ ﹶﺃ َﺣﺐﱠ ﹺﺇﹶﻟﻰﱠ ِﻣﻤﱠﺎ ﺍ ﹾﻓَﺘ َﺮ ْ ﺏ ﹺﺇﹶﻟﻰﱠ َﻋْﺒﺪِﻯ ﹺﺑ َ َﻭﻣَﺎ َﺗ ﹶﻘﺮﱠ َ ﺚ)(٣ ﺤﺪِﻳ ﹶ ﺍﹾﻟ َ __________ ) - (١ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ) (٦١٥ﻭﺍﻟﺪﻭﻻﰉ ٦٢/٢ﻭﺍﻟﻔﻀﺎﺋﻞ ) (١١٩١ﻭﺍﳊﻠﻴﺔ ١٧٩- ١٧٨/٣ﻭﺑﻨﺤﻮﻩ ﺍﻟﺸﻌﺐ ) ٧١٢٠ﻭ ٧١٢١ﻭ (٧١٢٢ﻣﺮﻓﻮﻋ ﹰﺎ ﻭﻣﻮﻗﻮﻓﺎﹰ ﻭﺍﻹﲢﺎﻑ ٥٩٥/٨ ﻭﻫﻮ ﺣﺴﻦ ﻟﻐﲑﻩ ﺍﳌﻔﱳ :ﺍﳌﻤﺘﺤﻦ ﳝﺘﺤﻨﻪ ﺍﷲ ﺑﺎﻟﺬﻧﺐ ﰒ ﻳﺘﻮﺏ ﻼ ﹰﺓ ﹶﺃ ْﻭ ﻧَﺎ َﻡ ﺻﹶ ﺴ َﻰ َ ﺲ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ َ » :ﻣ ْﻦ َﻧ ِ ) - (٢ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻰ ﺑﺮﻗﻢ)َ (١٢٧٦ﻋ ْﻦ ﹶﺃَﻧ ﹴ ﻼ ﹶﺓ ِﻟ ِﺬ ﹾﻛﺮﹺﻯ( « ﺻ ﺤﻴﺢ . ﻋَﻨْﻬَﺎ ﻓﹶﻠﹾﻴُﺼَﻠﱢﻬَﺎ ﺇﹺﺫﹶﺍ ﺫﹶﻛﹶﺮَﻫَﺎ ،ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ َﻳﻘﹸﻮ ﹸﻝ )ﹶﺃِﻗ ﹺﻢ ﺍﻟﺼﱠ ﹶ ) - (٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)َ ( ٦٥٠٢ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹺﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﺿﺖُ َﻋﹶﻠ ْﻴ ِﻪ َ ،ﻭﻣَﺎ َﻳﺰَﺍ ﹸﻝ ﺸ ْﻰ ٍﺀ ﹶﺃ َﺣﺐﱠ ﹺﺇﹶﻟﻰﱠ ِﻣﻤﱠﺎ ﺍ ﹾﻓَﺘ َﺮ ْ ﺏ ﹺﺇﹶﻟﻰﱠ َﻋ ْﺒﺪِﻯ ﹺﺑ َ ﺏ َ ،ﻭﻣَﺎ َﺗ ﹶﻘﺮﱠ َ ﺤ ْﺮ ﹺ ﻗﹶﺎ ﹶﻝ َﻣ ْﻦ ﻋَﺎﺩَﻯ ﻟِﻰ ﻭَﻟِﻴﺎ ﹶﻓ ﹶﻘ ْﺪ ﺁ ﹶﺫ ْﻧﺘُﻪُ ﺑﹺﺎﹾﻟ َ ﺼﺮُ ﹺﺑ ِﻪ َ ،ﻭَﻳ َﺪﻩُ ﺍﻟﱠﺘِﻰ ﺼ َﺮﻩُ ﺍﻟﱠﺬِﻯ ﻳُ ْﺒ ِ ﺴ َﻤﻊُ ﹺﺑ ِﻪ َ ،ﻭَﺑ َ ﺖ َﺳ ْﻤ َﻌﻪُ ﺍﻟﱠﺬِﻯ َﻳ ْ َﻋ ْﺒﺪِﻯ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﹺﺇﹶﻟﻰﱠ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﺣﺘﱠﻰ ﺃﹸ ِﺣﺒﱠﻪُ ،ﻓﹶﺈﹺﺫﹶﺍ ﹶﺃ ْﺣَﺒ ْﺒﺘُﻪُ ﹸﻛ ْﻨ ُ َﻳ ْﺒﻄﹸﺶُ ﺑﹺﻬَﺎ َﻭ ﹺﺭﺟْﹶﻠﻪُ ﺍﻟﱠﺘِﻰ َﻳ ْﻤﺸِﻰ ﹺﺑﻬَﺎ َ ،ﻭﹺﺇ ﹾﻥ َﺳﹶﺄﹶﻟﻨﹺﻰ ﻷُ ْﻋ ِﻄَﻴﻨﱠﻪُ َ ،ﻭﹶﻟِﺌ ﹺﻦ ﺍ ْﺳَﺘﻌَﺎ ﹶﺫﻧﹺﻰ ﻷُﻋِﻴ ﹶﺬﻧﱠﻪُ َ ،ﻭﻣَﺎ َﺗ َﺮﺩﱠ ْﺩﺕُ َﻋ ْﻦ َﺷ ْﻰ ٍﺀ ﹶﺃﻧَﺎ ﻓﹶﺎ ِﻋﻠﹸﻪُ ﺕ َﻭﹶﺃﻧَﺎ ﹶﺃ ﹾﻛ َﺮﻩُ َﻣﺴَﺎ َﺀَﺗﻪُ « . ﺲ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ َ ،ﻳ ﹾﻜ َﺮﻩُ ﺍ ﹾﻟ َﻤ ْﻮ َ َﺗ َﺮﺩﱡﺩِﻯ َﻋ ْﻦ َﻧ ﹾﻔ ﹺ ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ١٨ﺹ ( ٣٤٢ ﺼﺐُ َ ،ﻭَﻳ ْﺪﺧُﻞﹸ ﺸ ْﻲ ٍﺀ ﹶﺃ َﺣﺐﱠ ﹺﺇﹶﻟﻲﱠ ِﻣﻤﱠﺎ ِﺍ ﹾﻓَﺘ َﺮ ﺿْﺖ َﻋﹶﻠ ْﻴ ِﻪ ( َﻳ ﺠُﻮ ُﺯ ﻓِﻲ " ﹶﺃ َﺣﺐّ " ﺍﻟﺮﱠ ﹾﻓ ُﻊ ﻭَﺍﻟﻨﱠ ْ ﺏ ﹺﺇﹶﻟﻰﱠ َﻋْﺒﺪِﻱ ﹺﺑ َ ﹶﻗﻮْﻟﻪ ) َﻭﻣَﺎ َﺗ ﹶﻘﺮﱠ َ ﺿﻴﱠَﺘﻪُ َ ،ﻭﻓِﻲ ُﺩﺧُﻮﻝ ﻣَﺎ ﹶﺃﻭْ َﺟَﺒﻪُ ﺾ ﺍ ﹾﻟ َﻌ ْﻴ ﹺﻦ ﻭَﺍ ﹾﻟ ِﻜﻔﹶﺎَﻳ ِﺔ َ ،ﻭﻇﹶﺎ ِﻫﺮُﻩُ ﺍﻟِﺎ ْﺧِﺘﺼَﺎﺹُ ﹺﺑﻤَﺎ ِﺍ ْﺑَﺘ َﺪﹶﺃ ﺍﻟﻠﱠﻪ ﹶﻓﺮْ ِ ﻆ َﺟﻤِﻴ ُﻊ ﹶﻓﺮَﺍِﺋ ﹺ ﺖ ﻫَﺬﹶﺍ ﺍﻟﻠﱠ ﹾﻔ ِ ﺤ َ َﺗ ْ ﺴَﺘﻔﹶﺎ ُﺩ ِﻣ ْﻨﻪُ ﹶﺃﻥﱠ ﹶﺃﺩَﺍﺀ ﺴ ِﻪ َﻧ ﹶﻈ ٌﺮ ﻟِﻠﺘﱠﻘﹾﻴﹺﻴﺪِ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ِﺍ ﹾﻓَﺘ َﺮ ﺿْﺖ َﻋﹶﻠ ْﻴ ِﻪ ،ﹺﺇﻟﱠﺎ ﹺﺇ ﹾﻥ ﺃﹸ ِﺧ ﹶﺬ ِﻣ ْﻦ ﹺﺟﻬَﺔ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﹶﺄ َﻋﻢﱢ َ ،ﻭُﻳ ْ ﺍ ﹾﻟ ُﻤ ﹶﻜﻠﱠﻒ َﻋﻠﹶﻰ َﻧ ﹾﻔ ِ ﻑ ﺍﻟﻨﱠ ﹾﻔ ﹺﻞ ﻓِﻲ ﺨﻠﹶﺎ ِ ﺾ ﺟَﺎﺯﹺﻡٌ َﻭَﻳﹶﻘﻊُ ﹺﺑَﺘ ْﺮ ِﻛﻬَﺎ ﺍ ﹾﻟ ُﻤﻌَﺎﹶﻗَﺒﺔﹸ ﹺﺑ ِ ﺍ ﹾﻟ ﹶﻔﺮَﺍﺋِﺾ ﹶﺃ َﺣﺐﱡ ﺍﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠﻪ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱡﻮِﻓﻲﱡ :ﺍﹾﻟﹶﺄ ْﻣ ُﺮ ﺑﹺﺎ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﺖ ﹶﺃ َﺣﺐﱠ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﺖ ﺍﻟﹾﻔﹶﺮَﺍﺋِﺾُ ﹶﺃ ﹾﻛ َﻤ ﹶﻞ ،ﻓﹶﻠِﻬَﺬﹶﺍ ﻛﹶﺎَﻧ ْ ﺏ ﹶﻓﻜﹶﺎَﻧ ْ ﺤﺼِﻴ ﹺﻞ ﺍﻟﺜﱠﻮَﺍ ﹺ ﺾ ﻓِﻲ َﺗ ْ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ْﻳ ﹺﻦ َﻭﹺﺇ ﹾﻥ ِﺍ ْﺷَﺘ َﺮ َﻙ َﻣ َﻊ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﺾ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﹺﺑ ِﻪ ﻉ ﻭَﺍ ﹾﻟﹺﺒﻨَﺎ ِﺀ َ ،ﻭﻓِﻲ ﺍﻟﹾﺈﹺﺗْﻴَﺎﻥِ ﺑﹺﺎ ﹾﻟ ﹶﻔﺮَﺍِﺋ ﹺ ﺻ ﹺﻞ ﻭَﺍﻟﹾﺄﹸ ﺱﱢ ﻭَﺍﻟﻨﱠ ﹾﻔﻞﹸ ﻛﹶﺎ ﹾﻟ ﹶﻔ ْﺮ ﹺ ﺽ ﻛﹶﺎ ﹾﻟﹶﺄ ْ َﻭﹶﺃ َﺷﺪﱠ َﺗ ﹾﻘﺮﹺﻳﺒًﺎ َ ،ﻭﹶﺃ ْﻳﻀًﺎ ﻓﹶﺎ ﹾﻟﹶﻔ ْﺮ ُ ﻚ ﹶﺃ ْﻋ ﹶﻈ َﻢ ﺏ ﹺﺑ ﹶﺬِﻟ َ ﺍِﻣْﺘِﺜﹶﺎﻝﹸ ﺍﹾﻟﹶﺄ ْﻣ ﹺﺮ ﻭَﺍ ْﺣِﺘﺮَﺍﻡُ ﺍﻟﹾﺂ ِﻣ ﹺﺮ َﻭَﺗ ْﻌﻈِﻴ ُﻤ ُﻪ ﺑﹺﺎﻟِﺎ ْﻧ ِﻘﻴَﺎ ِﺩ ﹺﺇﹶﻟ ْﻴ ِﻪ َﻭﹺﺇ ﹾﻇﻬَﺎ ُﺭ َﻋ ﹶﻈ َﻤ ِﺔ ﺍﻟﺮﱡﺑُﻮﹺﺑﻴﱠ ِﺔ َﻭ ﹸﺫﻝﱢ ﺍ ﹾﻟُﻌﺒُﻮ ِﺩﻳﱠ ِﺔ ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﻟﺘﱠ ﹶﻘﺮﱡ ُ ﺤﺒﱠ ِﺔ ﺨ ْﺪ َﻣ ِﺔ ﹶﻓﻴُ ﺠَﺎﺯَﻯ ﺑﹺﺎ ﹾﻟ َﻤ َ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ َ ،ﻭﹶﺍﻟﱠﺬِﻱ ُﻳ َﺆﺩﱢﻱ ﺍ ﹾﻟﹶﻔﺮَﺍﺋِﺾ ﹶﻗ ْﺪ َﻳ ﹾﻔﻌَﻠﻪُ َﺧ ْﻮﻓﹰﺎ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﻘﹸﻮَﺑ ِﺔ َﻭ ُﻣ َﺆﺩﱢﻱ ﺍﻟﻨﱠ ﹾﻔ ﹺﻞ ﻟﹶﺎ َﻳ ﹾﻔ َﻌﻠﹸﻪُ ﹺﺇﻟﱠﺎ ﺇﹺﻳﺜﹶﺎﺭًﺍ ِﻟﹾﻠ ِ ﺨ ْﺪ َﻣِﺘ ِﻪ . ﺏ َﻣ ْﻦ َﻳَﺘ ﹶﻘﺮﱠﺏُ ﹺﺑ ِ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﻏﹶﺎَﻳﺔﹸ َﻣ ﹾﻄﻠﹸﻮ ﹺ ﺸﻤِﻴ َﻬﹺﻨﻲﱢ " َﻭﻣَﺎ َﻳﺰَﺍ ﹸﻝ " ﹺﺑﺼِﻴ َﻐ ِﺔ ﺍ ﹾﻟ ُﻤﻀَﺎ َﺭ َﻋ ِﺔ . ﹶﻗﻮْﻟﻪ ) َﻭﻣَﺎ ﺯَﺍ ﹶﻝ ( ﻓِﻲ ﹺﺭﻭَﺍﻳَﺔ ﺍﹾﻟ ﹸﻜ ْ ﺏ ﺍ ﹾﻟَﻌ ْﺒ ِﺪ ِﻣ ْﻦ َﺭﺑﱢ ِﻪ َﻳﹶﻘﻊُ ﹶﺃﻭﱠﻟﹰﺎ ﹺﺑﹺﺈﳝَﺎﹺﻧ ِﻪ ،ﹸﺛﻢﱠ ﺸ ْﻴ ﹺﺮﻱﱡ :ﹸﻗ ْﺮ ُ ﺏ ،ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﺍ ﹾﻟﻘﹶﺎﺳِﻢ ﺍ ﹾﻟﻘﹸ َ ﹶﻗﻮْﻟﻪ ) َﻳَﺘ ﹶﻘﺮﱠﺏ ﹺﺇﹶﻟﻲﱠ ( ﺍﻟﺘﱠ ﹶﻘﺮﱡﺏ ﹶﻃﹶﻠﺐُ ﺍ ﹾﻟ ﹸﻘ ْﺮ ﹺ ﻚ ِﻣ ْﻦ ﺿﻮَﺍ ﻧﻪ َ ،ﻭﻓِﻴﻤَﺎ ﺑَﻴْﻦ ﹶﺫِﻟ َ ﹺﺑﹺﺈ ْﺣﺴَﺎﹺﻧ ِﻪ َ .ﻭﻗﹸ ْﺮﺏُ ﺍﻟﺮﱠﺏﱢ ِﻣ ْﻦ َﻋ ْﺒ ِﺪ ِﻩ ﻣَﺎ َﻳ ﺨُﺼﱡﻪُ ﹺﺑ ِﻪ ﻓِﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ ِﻣ ْﻦ ِﻋ ْﺮﻓﹶﺎﹺﻧ ِﻪ َ ،ﻭﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮَﺓ ِﻣ ْﻦ ﹺﺭ ْ ﺨ ﹾﻠ ﹺﻖ .ﻗﹶﺎ ﹶﻝ َ :ﻭﹸﻗﺮْﺏ ﺍﻟﺮﱠﺏّ ﺑﹺﺎ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ ﻋَﺎﻡﱞ ﺤﻖﱢ ﹺﺇﻟﱠﺎ ﹺﺑَﺒ ْﻌ ِﺪ ِﻩ ِﻣ ْﻦ ﺍﹾﻟ َ ﺏ ﺍ ﹾﻟ َﻌ ْﺒ ِﺪ ِﻣ ْﻦ ﺍ ﹾﻟ َ ُﻭﺟُﻮﻩ ﹸﻟﻄﹾﻔﻪ ﻭَﺍ ْﻣِﺘﻨَﺎﻧﻪ َ .ﻭﻟﹶﺎ َﻳِﺘﻢﱡ ﹸﻗ ْﺮ ُ
ﺤﺒﱠﺐُ ﹺﺇﹶﻟﻰﱠ ﺲ ﺧَﺎﺹﱞ ﺑﹺﺎ ﹾﻟﹶﺄ ْﻭِﻟﻴَﺎ ِﺀ َ .ﻭ َﻭﹶﻗ َﻊ ﻓِﻲ َﺣﺪِﻳﺚ ﹶﺃﺑﹺﻲ ﹸﺃﻣَﺎ َﻣ ﹶﺔ " َﻳَﺘ َ ﺨﻮَﺍﺹﱢ َ ،ﻭﺑﹺﺎﻟﺘﱠ ﹾﺄﻧﹺﻴ ﹺ ﺼ َﺮ ِﺓ ﺧَﺎﺹﱞ ﺑﹺﺎﹾﻟ َ ﻒ ﻭَﺍﻟﻨﱡ ْ ﺱ َ ،ﻭﺑﹺﺎﻟﱡﻠ ﹾﻄ ِ ﻟِﻠﻨﱠﺎ ﹺ " َﺑ َﺪ ﹶﻝ " َﻳَﺘ ﹶﻘﺮﱠﺏُ " ﻭَﻛﹶﺬﹶﺍ ﻓِﻲ َﺣﺪِﻳﺚ َﻣ ْﻴﻤُﻮَﻧ ﹶﺔ . ﺤﺒﱠ ﹶﺔ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ِﻟ ﹾﻠ َﻌ ْﺒ ِﺪ َﺗ ﹶﻘﻊُ ﹺﺑ ُﻤﻠﹶﺎ َﺯ َﻣ ِﺔ ﺍ ﹾﻟ َﻌْﺒ ِﺪ ﺸﻤِﻴ َﻬﹺﻨﻲﱢ " ﺃﹸ ِﺣﺒﱠﻪُ " ﻇﹶﺎ ِﻫﺮُﻩُ ﹶﺃﻥﱠ َﻣ َ ﹶﻗﻮْﻟﻪ ) ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َﺣﺘﱠﻰ ﹶﺃ ْﺣَﺒﺒْﺘﻪ ( ﻓِﻲ ﹺﺭﻭَﺍﻳَﺔ ﺍﹾﻟ ﹸﻜ ْ ﻒ ﻟﹶﺎ ﺗُ ْﻨِﺘ ﺞُ ﺏ ﺑﹺﻬَﺎ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻜ ْﻴ َ ﺕ ﺍ ﹾﻟﻤَُﺘ ﹶﻘﺮﱠ ﹺ ﺾ ﹶﺃ َﺣﺐﱡ ﺍ ﹾﻟِﻌﺒَﺎﺩَﺍ ِ ﺸ ِﻜ ﹶﻞ ﹺﺑﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﹶﺃﻭﱠﻟﹰﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ َ ﺏ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ َ ،ﻭﹶﻗ ْﺪ ﺍﹸ ْﺳﺘُ ْ ﺍﻟﺘﱠ ﹶﻘﺮﱡ َ ﺾ ﻣُﺸَْﺘ ِﻤﹶﻠ ﹰﺔ ﻋَﻠﹶﻴْﻬَﺎ َﻭﻣُ ﹶﻜﻤﱢﹶﻠ ﹰﺔ ﻟﹶﻬَﺎ َ ،ﻭﻳُ َﺆﻳﱢﺪُﻩُ ﹶﺃﻥﱠ ﻓِﻲ ﺖ ﺣَﺎ ﹺﻭَﻳ ﹰﺔ ِﻟ ﹾﻠ ﹶﻔﺮَﺍِﺋ ﹺ ﺏ ﹶﺃﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ِﻣ ْﻦ ﺍﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ﻣَﺎ ﻛﹶﺎَﻧ ْ ﺠﻮَﺍ ُ ﺤﺒﱠ ﹶﺔ ؟ ﻭَﺍﹾﻟ َ ﺍ ﹾﻟ َﻤ َ ﺤﺪِﻳﺚ ﹺﺭﻭَﺍَﻳ ِﺔ ﹶﺃﺑﹺﻲ ﹸﺃﻣَﺎ َﻣ ﹶﺔ " ﺍِﺑْﻦ ﺁﺩَﻡ .ﹺﺇﻧﱠﻚ ﹶﻟ ْﻦ ﺗُ ْﺪ ﹺﺭ َﻙ ﻣَﺎ ِﻋ ْﻨﺪِﻱ ﹺﺇﻟﱠﺎ ﹺﺑﹶﺄﺩَﺍ ِﺀ ﻣَﺎ ِﺍ ﹾﻓَﺘ َﺮ ﺿْﺖ َﻋﹶﻠﻴْﻚ " َﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻔﹶﺎ ِﻛﻬَﺎﹺﻧﻲﱡ َ :ﻣ ْﻌﻨَﻰ ﺍﹾﻟ َ ﺤﺒﱠﺔ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ َ .ﻭﻗﹶﺎ ﹶﻝ ﻚ ﹺﺇﹶﻟﻰ َﻣ َ ﺻﻴَﺎﻡ َﻭ ﹶﻏﻴْﺮ ﳘﹶﺎ ﹶﺃ ﹾﻓﻀَﻰ ﹺﺑ ِﻪ ﹶﺫِﻟ َ ﺻﻠﹶﺎﺓ َﻭ ِ ﹶﺃﻧﱠﻪُ ﺇﹺﺫﹶﺍ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟﹶﻔﺮَﺍﺋِﺾ َﻭﺩَﺍ َﻡ َﻋﻠﹶﻰ ﹺﺇ ْﺗﻴَﺎﻥ ﺍﻟﻨﱠﻮَﺍﻓِﻞ ِﻣ ْﻦ َ ﺖ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﻟِﺄﹶﻧﱠﻬَﺎ ﺦ " ﹶﺃﻥﱠ ﺍﻟﻨﱠﺎِﻓﻠﹶﺔ ﻟﹶﺎ ﺗُ ﹶﻘﺪﱠﻡُ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﻔﺮﹺﻳﻀَﺔ ِ ،ﻟﹶﺄﻥﱠ ﺍﻟﻨﱠﺎِﻓﻠﹶﺔ ﹺﺇﻧﱠﻤَﺎ ُﺳﻤﱢَﻴ ْ ﺍِﺑْﻦ ُﻫَﺒ ْﻴﺮَﺓ ُ :ﻳ ْﺆﺧَﺬ ِﻣ ْﻦ ﹶﻗﻮْﻟﻪ " ﻣَﺎ َﺗ ﹾﻘﺮَﺏ ﹺﺇﹶﻟ ْ ﻚ ﺽ ﹸﺛﻢﱠ ﺯَﺍ َﺩ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﻨﱠﻔﹾﻞ ﻭَﺃﹶﺩَﺍﻡَ ﹶﺫِﻟ َ ﺤﺼُﻞﹸ ﺍﻟﻨﱠﺎِﻓﹶﻠﺔﹸ َ ،ﻭ َﻣ ْﻦ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟ ﹶﻔ ْﺮ َ ﻀﺔﹸ ﻟﹶﺎ َﺗ ْ ﻀ ِﺔ ،ﹶﻓﻤَﺎ ﹶﻟ ْﻢ ُﺗ َﺆﺩﱠ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ َﺗ ﹾﺄﺗِﻲ ﺯَﺍِﺋ َﺪ ﹰﺓ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ َ ﺐ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤَﺘ ﹶﻘﺮﱢﺏ ﺏ َﻳﻜﹸﻮﻥ ﻏﹶﺎِﻟﺒًﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻣَﺎ َﻭ َﺟ َ ﺕ ﺍ ﹾﻟﻌَﺎ َﺩﺓﹸ ﹶﺃﻥﱠ ﺍﻟﺘﱠﹶﻘﺮﱡ َ ﺏ ِﺍ ْﻧَﺘﻬَﻰ َ .ﻭﹶﺃْﻳﻀًﺎ ﹶﻓ ﹶﻘ ْﺪ َﺟ َﺮ ْ ﺖ ِﻣ ْﻨﻪُ ﹺﺇﺭَﺍ َﺩﺓﹸ ﺍﻟﺘﱠ ﹶﻘﺮﱡ ﹺ ﺤﻘﱠﹶﻘ ْ َﺗ َ ﺖ ﺝ ﹶﺃ ْﻭ َﻳ ﹾﻘﻀِﻲ ﻣَﺎ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ َﺩ ْﻳ ﹴﻦ .ﻭَﺃﹶﻳْﻀًﺎ ﹶﻓﹺﺈﻥﱠ ِﻣ ْﻦ ﺟُ ْﻤﻠﹶﺔ ﻣَﺎ ﺷُ ﹺﺮ َﻋ ْ ﻑ َﻣ ْﻦ ُﻳ َﺆﺩﱢﻱ ﻣَﺎ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ َﺧﺮَﺍ ﹴ ﺨﻠﹶﺎ ِ ﺤ ﹶﻔﺔ ﹺﺑ ِ ﻛﹶﺎ ﹾﻟ َﻬ ِﺪﻳﱠ ِﺔ ﻭَﺍﻟﺘﱡ ْ ﻉ ﹶﻓَﺘ ﹾﻜﻤُﻞﹸ ﹺﺑ ِﻪ ﺴﻠِﻢ " ﹸﺍ ْﻧ ﹸﻈﺮُﻭﺍ َﻫ ﹾﻞ ِﻟَﻌ ْﺒﺪِﻱ ِﻣ ْﻦ َﺗ ﹶﻄﻮﱡ ﹴ ﺚ ﺍﻟﱠﺬِﻱ ﹶﺃﺧْ َﺮ َﺟﻪُ ﻣُ ْ ﺤﺪِﻳ ِ ﺻ ﺢﱠ ﻓِﻲ ﺍﹾﻟ َ ﹶﻟﻪُ ﺍﻟﻨﱠﻮَﺍﻓِﻞ َﺟﺒْﺮ ﺍ ﹾﻟ ﹶﻔﺮَﺍﺋِﺾ ﹶﻛﻤَﺎ َ ﺾ ﻟﹶﺎ َﻣ ْﻦ ﹶﺃ َﺧﻞﱠ ﺑﹺﻬَﺎ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺤﺪِﻳﺚ ﹺﺑ َﻤ ْﻌﻨَﺎ ُﻩ ﹶﻓَﺘَﺒﻴﱠ َﻦ ﹶﺃﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹶﻘﺮﱡﺏ ﺑﹺﺎﻟﻨﱠﻮَﺍِﻓ ﹺﻞ ﹶﺃ ﹾﻥ َﺗﻘﹶﻊ ِﻣﻤﱠ ْﻦ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ َ ﻀﺘُﻪُ " ﺍﹾﻟ َ ﹶﻓﺮﹺﻳ َ ﺽ ﹶﻓﻬُ َﻮ ﻣَﻐْﺮُﻭﺭٌ . ﺽ َﻋ ْﻦ ﺍﻟﻨﱠ ﹾﻔ ﹺﻞ ﹶﻓﻬُ َﻮ ﻣَﻌْﺬﹸﻭﺭٌ َﻭ َﻣ ْﻦ َﺷ َﻐﹶﻠﻪُ ﺍﻟﻨﱠ ﹾﻔ ﹸﻞ َﻋ ْﻦ ﺍ ﹾﻟ ﹶﻔ ْﺮ ﹺ َﺑﻌْﺾ ﺍ ﹾﻟﹶﺄﻛﹶﺎﹺﺑ ﹺﺮ َ :ﻣ ْﻦ َﺷ َﻐﹶﻠﻪُ ﺍ ﹾﻟ ﹶﻔ ْﺮ ُ ﺼ ﹾﻞ ﹶﻟﻪُ َﻣ ﹾﻘﺼُﻮ ُﺩ ﺍﻟﻨﱠﻮَﺍِﻓﻞﹺَ ،ﻭﻟﹶﺎ َﻳ ﹾﻈِﻠ ُﻤ ُﻪ ﺍﻟﻠﱠ ُﻪ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﺤ ُ ﺾ ﹶﻛﻤَﺎ ﺃﹸِﻣ َﺮ ﹶﻟ ْﻢ َﻳ ْ ،ﻓﹶﺈﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺍ ﹾﻟ َﻌ ْﺒ ُﺪ ﹶﻗ ْﺪ ﹶﺃﺩﱠﻯ ﺍ ﹾﻟ ﹶﻔﺮَﺍِﺋ َ ﻉ ﹶﻟ ُﻬ ْﻢ ﹺﺑﹶﺄ ْﺷﻴَﺎ َﺀ :ﹶﻓﹺﺈ ﹾﻥ َﻭﻓﱠﺎ ُﻫ ْﻢ ﺱ ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳَﺘ ﹶﻄﻮﱠ َ ﲑﻫَﺎ ِﻣ ْﻦ ﺍ ﹾﻟﹶﻔﺮَﺍِﺋﺾﹺ ،ﹶﻛ َﻤ ْﻦ َﻋﹶﻠ ْﻴ ِﻪ ﺩُﻳُﻮﻥﹲ ِﻟﹸﺄﻧَﺎ ﹺ ﹶﺫﺭﱠ ٍﺓ )َ(١ﺑ ﹾﻞ ﻳُﻘِﻴﻤُﻬَﺎ َﻣﻘﹶﺎ َﻡ َﻧ ِﻈ ﹺ
ﻉ ﻛﹶﺎ ﹶﻥ ﻋَﺎ ِﺩﻟﹰﺎ َ ،ﻭﹺﺇ ﹾﻥ ﹶﺃ ْﻋﻄﹶﺎ ُﻫ ْﻢ ﻣَﺎ َﻳﻘﹸﻮ ُﻡ َﻣﻘﹶﺎ َﻡ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ َﻭ َﺟ َﻌ ﹶﻞ ﻉ ﹶﻟ ُﻬ ْﻢ ﻛﹶﺎ ﹶﻥ ﻋَﺎ ِﺩﻟﹰﺎ ﻣُﺤْﺴِﻨًﺎ)َ . (٢ﻭﹺﺇ ﹾﻥ َﻭﻓﱠﺎ ُﻫ ْﻢ َﻭﹶﻟ ْﻢ َﻳَﺘ ﹶﻄﻮﱠ ْ َﻭَﺗ ﹶﻄﻮﱠ َ ﺤﻘﱡﻮَﻧﻪُ . ﺴَﺘ ِ ﺐ ﺍﻟﱠﺬِﻱ َﻳ ْ ﻚ َﺗ ﹶﻄﻮﱡﻋًﺎ ﻛﹶﺎ ﹶﻥ ﻏﺎﻟﻄﺎ ﻓِﻲ َﺟ ْﻌِﻠ ِﻪ ؛ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ ِﻣ ْﻦ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﹶﺫِﻟ َ ﺐ ﹶﺃﻥﱠ " ﺍﻟﹾﻤُﻌَْﺘ ﹺﺰﹶﻟ ﹶﺔ )(٣ ﺠ ﹺ َﻭ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ َ __________ ﺕ ﻣِﻦ ﻟﱠ ُﺪ ْﻧ ُﻪ ﺃﹶﺟْﺮًﺍ َﻋﻈِﻴﻤًﺎ { ) (٤٠ﺳﻮﺭﺓ ﺴَﻨ ﹰﺔ ﻳُﻀَﺎﻋِﻔﹾﻬَﺎ َﻭﻳُ ْﺆ ِ ) - (١ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹺﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﹶﻻ َﻳ ﹾﻈِﻠﻢُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﻭَﺇﹺﻥ َﺗﻚُ َﺣ َ ﺍﻟﻨﺴﺎﺀ ) - (٢ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ)َ ( ٢٢٨٧ﻋ ْﻦ ﺟَﺎﹺﺑ ﹺﺮ ْﺑ ﹺﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ » -ﺭ ِﺣ َﻢ ﻉ َﺳ ْﻤ ﺤًﺎ ﺇﹺﺫﹶﺍ ﺍ ْﺷَﺘﺮَﻯ َﺳ ْﻤ ﺤًﺎ ﺇﹺﺫﹶﺍ ﺍ ﹾﻗَﺘﻀَﻰ « ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ. ﺍﻟﻠﱠ ُﻪ َﻋ ْﺒﺪًﺍ َﺳ ْﻤ ﺤًﺎ ﺇﹺﺫﹶﺍ ﺑَﺎ َ ) - (٣ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٣ﺹ (٤١٠٨ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ١٧٢٣٦ﺍﳌﻌﺘﺰﻟﺔ..ﻣﺎﻫﻴﺘﻬﻢ..ﻋﻘﺎﺋﺪﻫﻢ ..ﺍﳌﻌﺘﺰﻟﺔ ﺍﳉﺪﺩ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ١٦ :ﺫﻭ ﺍﳊﺠﺔ ١٤٢٤ ﺍﻟﺴﺆﺍﻝ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﺍﻟﺴﺆﺍﻝ:ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻛﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ،ﻭﺍﳌﺮﺟﺌﺔ،ﻭﺍﳌﻌﺘﺰﻟﺔ،ﻭﺍﻷﺷﺎﻋﺮﺓ ،ﺍﳌﺎﺗﺮﻳﺪﻳﺔ؟ ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ:
ﻓﻘﺪ ﺳﺒﻖ ﺍﻟﻔﺮﻕ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺑﲔ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﰲ ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ: ١٠٣٤٦ ١٦٥٤٢ ١٠٤٠٠ ﻭﺃﻣﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻴﺘﻀﺢ ﺫﻟﻚ ﺑﺒﻴﺎﻥ ﻋﻘﻴﺪﺓ ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻫﺬﻩ ﻧﺒﺬﻩ ﳐﺘﺼﺮﺓ ﻋﻨﻬﻢ ﻭﻋﻦ ﻋﻘﻴﺪﻬﺗﻢ ،ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺘﻮﺳﻊ ﻓﻠﲑﺍﺟﻊ ﻛﺘﺐ ﺍﻟﻌﻘﺎﺋﺪ ﻛﺸﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ﻻﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﻭﻛﺘﺐ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻛﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﺘﺪﻣﺮﻳﺔ، ﻭﺩﺭﺀ ﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ..ﻭﲰﻮﺍ ﺍﳌﻌﺘﺰﻟﺔ ﻷﻥ ﻭ ﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ ﺍﻋﺘﺰﻝ ﳎﻠﺲ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻗﺪﺭ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻛﺎﻟﺰﻧﺎ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻻ ﻣﺆﻣﻦ ﻭﻻ ﻛﺎﻓﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻞ ﻫﻮ ﰲ ﻣﻨﺰﻟﺔ ﺑﲔ ﺍﳌﻨﺰﻟﺘﲔ ﻛﺎﳌﺴﺎﻓﺮ ﺑﲔ ﺑﻠﺪﻳﻦ ﻻﻳﻨﺴﺐ ﻹﺣﺪﺍﳘﺎ .ﻭﺃﻣﺎ ﰲ ﺍﻵﺧﺮﺓ ﻓﻬﻮ ﳐﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﺇﻥ ﱂ ﻳﺘﺐ .ﻭﻗﻴﻞ ﲰﻮﺍ ﺑﺬﻟﻚ ﻷﻬﻧﻢ ﺃﻭﺟﺒﻮﺍ ﺍﻋﺘﺰﺍﻝ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻭﻣﻘﺎﻃﻌﺘﻪ. ﰒ ﺣﺮﺭﻭﺍ ﻣﺬﻫﺒﻬﻢ ﰲ ﲬﺴﺔ ﺃﺻﻮﻝ ﻭﻫﻲ: ﺍﻷﻭﻝ ﺍﻟﺘﻮﺣﻴﺪ :ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﻧﻔﻲ ﺻﻔﺎﺕ ﺍﷲ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻥ ﺍﻟﺼﻔﺎﺕ ﻟﻴﺴﺖ ﺷﻴﺌﹰﺎ ﻏﲑ ﺍﻟﺬﺍﺕ ﻭﺇﻻ ﺗﻌﺪﺩ ﺍﻟﻘﺪﻣﺎﺀ ﰲ ﻧﻈﺮﻫﻢ ،ﻭﻟﺬﻟﻚ ﻧﻔﻮﺍ ﺭﺅﻳﺔ ﺍﳌﺆﻣﻨﲔ ﻟﺮﻬﺑﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻗﺎﻟﻮﺍ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻀﻼﻝ. ﺍﻟﺜﺎﱐ ﺍﻟﻌﺪﻝ :ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﺃﻥ ﺍﷲ ﻻﳜﻠﻖ ﺃﻓﻌﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻭﻻﻳﺮﻳﺪ ﺍﻟﻔﺴﺎﺩ ﺑﻞ ﺍﻟﻌﺒﺎﺩ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻔﻌﻠﻮﻬﻧﺎ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﷲ ﻓﻴﻬﻢ ،ﻭﺃﻧﻪ ﻻ ﻳﺄﻣﺮ ﺇﻻ ﲟﺎ ﻳﺮﻳﺪ ﻭﻻ ﻳﻨﻬﻰ ﺇﻻ ﻋﻤﺎ ﻳﻜﺮﻩ ،ﻭﱂ ﻳﻬﺘﺪﻭﺍ ﺇﱃ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﻟﻮﺍ ﺍﻫﺘﺪﻭﺍ ﺇﱃ ﺫﻟﻚ ﻟﻌﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻳﺮﻳﺪ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﺎﺩ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺳﺒﺤﺎﻧﻪ ،ﻭﻻ ﻳﺮﻳﺪﻫﺎ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ .ﻭﺑﲔ ﺍﻹﺭﺍﺩﺗﲔ ﻓﻮﺍﺭﻕ ﻣﻦ ﺃﳘﻬﺎ ﺃﻥ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻜﻮﻧﻴﺔ ﻻ ﺗﻼﺯﻣﻬﺎ ﺍﶈﺒﺔ ،ﻭﺃﻣﺎ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻓﺈﻬﻧﺎ ﺗﻼﺯﻣﻬﺎ ﺍﶈﺒﺔ .ﻓﻼ ﻳﺮﻳﺪ ﺍﷲ ﺷﻴﺌﹰﺎ ﺇﺭﺍﺩﺓ ﺷﺮﻋﻴﺔ ﺇﻻ ﻭﻫﻮ ﳛﺒﻪ ﺳﺒﺤﺎﻧﻪ. ﺍﻟﺜﺎﻟﺚ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ :ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﺃﻥ ﺍﷲ ﳚﺎﺯﻱ ﺍﶈﺴﻦ ﻋﻠﻰ ﺇﺣﺴﺎﻧﻪ ﻭﺍﳌﺴﻲﺀ ﻋﻠﻰ ﺇﺳﺎﺀﺗﻪ ﻭﻻﻳﻐﻔﺮ ﳌﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ،ﻓﻌﺪﻟﻪ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﻭﻫﻮ ﺃﻧﻪ ﻻ ﻳﻐﻔﺮ ﻟﻪ ،ﻭﻣﻦ ﰒ ﺃﻧﻜﺮﻭﺍ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ. ﺍﻟﺮﺍﺑﻊ ﺍﳌﻨﺰﻟﺔ ﺑﲔ ﺍﳌﻨﺰﻟﺘﲔ :ﰲ ﺣﻖ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ .ﻭﻗﺪ ﺳﺒﻖ ﺑﻴﺎﻥ ﻫﺬﺍ. ﺍﳋﺎﻣﺲ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ :ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻣﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ﻗﺎﻟﻮﺍ ﺑﻮﺟﻮﺏ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺇﺫﺍ ﺧﺎﻟﻒ ﻭﺍﳓﺮﻑ ﻋﻦ ﺍﳊﻖ؛ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﺎ ﺍﺭﺗﻜﺒﻪ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ .ﻭﻣﻦ ﻣﺒﺎﺩﺉ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻛﻠﻴﹰﺎ ﻭﺗﻘﺪﳝﻪ ﻋﻠﻰ ﺍﻟﻨﻘﻞ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﺎﺋﺪ ﻭﻏﲑﻫﺎ .ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨﻘﻞ ﺍﻟﺼﺤﻴﺢ ﻳﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﺍﻟﺼﺮﻳﺢ ﺩﻋﻮﻯ ﻣﻔﺘﻌﻠﺔ ﻣﻨﻘﻮﺿﺔ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ،ﺑﻞ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ ﻳﺘﻮﺍﻓﻘﺎﻥ ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ،ﻭﻋﻨﺪ ﺗﻮﻫﻢ ﺍﻟﺘﻌﺎﺭﺽ ﻳﻘﺪﻡ ﺍﻟﻨﻘﻞ ﻷﻧﻪ ﻋﻦ ﺍﳌﻌﺼﻮﻡ. ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﳛﺎﻭﻝ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﻔﻜﺮﻳﻦ ﺇﺣﻴﺎﺀ ﺍﻻﻋﺘﺰﺍﻝ ﻣﻦ ﺟﺪﻳﺪ ﺑﻌﺪ ﺃﻥ ﻋﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺰﻣﻦ ﺃﻭ ﻛﺎﺩ، ﻓﺄﻟﺒﺴﻮﻩ ﺛﻮﺑﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻭﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ ﺃﲰﺎﺀ ﺟﺪﻳﺪﺓ ﻣﺜﻞ :ﺍﻟﻌﻘﻼﻧﻴﺔ ،ﻭﺍﻟﺘﻨﻮﻳﺮ ،ﻭﺍﻟﺘﺠﺪﻳﺪ ،ﻭﺍﻟﺘﺤﺮﺭ ﺍﻟﻔﻜﺮﻱ ،ﻭﺍﳌﻌﺎﺻﺮﺓ، ﻭﺍﻟﺘﻴﺎﺭ ﺍﻟﺪﻳﲏ ﺍﳌﺴﺘﻨﲑ ﻭﳓﻮ ﺫﻟﻚ .ﻭﻟﻜﻦ ﺗﺼﺪﻯ ﳍﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻓﻀﺤﻮﻫﻢ ﻭﺑﻴﻨﻮﺍ ﻋﻮﺍﺭﻫﻢ ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ .ﻛﻤﺎ ﺗﺼﺪﻯ ﺃﻫﻞ ﺍﳊﻖ ﻷﺳﻼﻓﻬﻢ ﻣﻦ ﻗﺒﻞ. ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ ﺕ ﻧَﻔﹾﻴًﺎ َﻳﺴَْﺘﻠﹾ ﹺﺰﻡُ ﺍﻟﺘﱠ ْﻌﻄِﻴ ﹶﻞ ﻭَﺍﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ . ﺨﺮُﻭ ﹶﻥ ﹺﺑﹶﺄﻧﱠﻬُ ْﻢ ﹶﺃ ْﻫﻞﹸ " ﺍﻟﺘﱠﻮْﺣِﻴﺪِ " َﻭ " ﺍ ﹾﻟ َﻌ ْﺪ ﹺﻝ " َﻭ ُﻫ ْﻢ ﻓِﻲ َﺗ ْﻮﺣِﻴ ِﺪ ِﻫ ْﻢ ﻧَﻔﹶﻮْﺍ ﺍﻟﺼﱢﻔﹶﺎ ِ " َﻳ ﹾﻔَﺘ ِ ﺴﻪُ " ﹶﻓﻬُ َﻮ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳ ﹾﻈِﻠ َﻢ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﻭﹶﺃﻧﱠﻪُ َ :ﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ َﻭ َﻣ ْﻦ ﻒ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ َﻧ ﹾﻔ َ ﺻ َ َﻭﹶﺃﻣﱠﺎ " ﺍ ﹾﻟَﻌ ْﺪ ﹸﻝ ﺍﻟﱠﺬِﻱ َﻭ َ ﺐ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ،ﻭَﻫَﺬﹶﺍ ِﻣ ْﻦ ﺕ ﺍ ﹾﻟَﻌ ْﺒ ِﺪ َﻭﹺﺇﳝَﺎﹺﻧ ِﻪ ﺣَﺎﹺﺑ ﹰﻄﺎ ﹺﺑ ﹶﺬ ْﻧ ﹺ ﺴﻨَﺎ ِ ﺠ َﻌﻠﹸﻮ ﹶﻥ َﺟﻤِﻴ َﻊ َﺣ َ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮﺍ َﻳ َﺮﻩُ )َ ،(١ﻭ ُﻫ ْﻢ َﻳ ْ
ﺴﻪُ ﹶﺃ ْﻭﻟﹶﻰ ِﻣ ْﻦ َﺟ ْﻌ ﹺﻞ ﺍ ﹾﻟَﻌ ْﺪ ﹺﻝ ﻫُ َﻮ ﻒ ﹺﺑ ِﻪ َﻧ ﹾﻔ َ ﺻ َ ﺻﻒُ ﺍﻟﺮﱠﺏﱢ ﺳُْﺒ ﺤَﺎَﻧﻪُ ﺑﹺﺎ ﹾﻟَﻌ ْﺪ ﹺﻝ ﺍﻟﱠﺬِﻱ َﻭ َ ﺴﻪُ َﻋ ْﻨﻪُ ﹶﻓﻜﹶﺎ ﹶﻥ َﻭ ْ ﺍﻟ ﱡﻈ ﹾﻠ ﹺﻢ ﺍﻟﱠﺬِﻱ َﻧﺰﱠ َﻩ ﺍﻟﻠﱠ ُﻪ َﻧ ﹾﻔ َ ﺐ ﹺﺑﹶﻘ َﺪ ﹺﺭ ﺍﻟﻠﱠ ِﻪ . ﺍﻟﺘﱠ ﹾﻜﺬِﻳ ُ ﻂ َﺟﻤِﻴ َﻊ ﺤﹺﺒ ﹸ ﺠَﻌ ﹾﻞ ﺷَﻴْﺌﹰﺎ ﻳُ ْ ﺕ ﺇﻟﱠﺎ ﺍﹾﻟ ﹸﻜ ﹾﻔﺮَ ،ﹶﻛﻤَﺎ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻢ َﻳ ْ ﺴﻨَﺎ ِ ﺤَ ﺤﹺﺒﻂﹸ َﺟﻤِﻴ َﻊ ﺍ ﹾﻟ َ ﺠ َﻌ ﹾﻞ َﺷ ْﻴﺌﹰﺎ ﻳُ ْ ) ﺍﹾﻟ ﺨَﺎ ِﻣﺲُ ( :ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ َﻳ ْ ﺕ َﺣﺘﱠﻰ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ﺴﻨَﺎ ِ ﺤَ ﺠﻤِﻴ ﹺﻊ ﺍﹾﻟ َ ﺠ َﻌﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ ﻣُ ﺤْﹺﺒ ﹶﻄ ﹰﺔ ِﻟ َ ﺝ " َﻳ ْ ﺨﻮَﺍ ﹺﺭ ﹺ ﺍﻟﺴﱠﻴﱢﺌﹶﺎﺕِ ﺇﻟﱠﺎ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َ .ﻭ " ﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ َﻣ َﻊ ﺍﹾﻟ َ ﺠ ِﺪ ﺍﻟﹾﺤَﺮَﺍﻡﹺ ﺴﹺ ﺻﺪﱞ ﻋَﻦ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﹼ ِﻪ ﻭَ ﹸﻛﻔﹾﺮٌ ﹺﺑ ِﻪ ﻭَﺍ ﹾﻟ َﻤ ْ ﲑ َﻭ َ ﺤﺮَﺍ ﹺﻡ ِﻗﺘَﺎ ﹴﻝ ﻓِﻴ ِﻪ ﹸﻗ ﹾﻞ ﻗِﺘَﺎﻝﹲ ﻓِﻴ ِﻪ ﹶﻛﹺﺒ ٌ ﻚ َﻋ ﹺﻦ ﺍﻟﺸﱠ ْﻬ ﹺﺮ ﺍﹾﻟ َ ﺴﹶﺄﻟﹸﻮَﻧ َ َﺗﻌَﺎﻟﹶﻰَ} :ﻳ ْ ﻭَﺇﹺﺧْﺮَﺍﺝُ ﹶﺃ ْﻫِﻠ ِﻪ ِﻣ ْﻨﻪُ ﹶﺃ ﹾﻛَﺒﺮُ ﻋِﻨ َﺪ ﺍﻟﻠﹼ ِﻪ ﻭَﺍ ﹾﻟ ِﻔْﺘَﻨﺔﹸ ﹶﺃ ﹾﻛَﺒﺮُ ِﻣ َﻦ ﺍ ﹾﻟ ﹶﻘ ْﺘ ﹺﻞ َﻭ ﹶﻻ ﻳَﺰَﺍﻟﹸﻮﻥﹶ ﻳُﻘﹶﺎِﺗﻠﹸﻮَﻧﻜﹸ ْﻢ َﺣﺘﱠ َﻰ َﻳ ُﺮﺩﱡﻭ ﹸﻛ ْﻢ ﻋَﻦ ﺩِﻳﹺﻨ ﹸﻜ ْﻢ ﹺﺇ ِﻥ ﺍ ْﺳَﺘﻄﹶﺎ ُﻋﻮ ﹾﺍ ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ ُﻫ ْﻢ ﺻ ﺤَﺎ ُ ﻚ ﹶﺃ ْ ﺖ ﹶﺃ ْﻋﻤَﺎﹸﻟ ُﻬ ْﻢ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻵ ِﺧ َﺮ ِﺓ َﻭﺃﹸﻭْﹶﻟِﺌ َ ﻚ َﺣﹺﺒ ﹶﻄ ْ ﺖ َﻭﻫُ َﻮ ﻛﹶﺎﻓِﺮٌ ﹶﻓﺄﹸﻭْﹶﻟِﺌ َ ﻭَﻣَﻦ َﻳ ْﺮَﺗ ِﺪ ْﺩ ﻣِﻨ ﹸﻜ ْﻢ ﻋَﻦ ﺩِﻳﹺﻨ ِﻪ ﹶﻓَﻴﻤُ ْ ﻓِﻴﻬَﺎ ﺧَﺎِﻟﺪُﻭ ﹶﻥ {)(٢ __________ ) - (١ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻓﹶﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺧَﻴْﺮًﺍ َﻳ َﺮﻩُ) (٧ﻭَﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ ﺷَﺮﺍ َﻳ َﺮﻩُ ){ (٨ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ ) - (٢ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ٣ﺹ (٢٦٩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻇﺎﻫﺮ ﺍﻵﻳﺔ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻻﺭﺗﺪﺍﺩ ﺇﳕﺎ ﻳﺘﻔﺮﻉ ﻋﻠﻴﻪ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ ﺇﺫﺍ ﻣﺎﺕ ﺍﳌﺮﺗﺪ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ،ﺃﻣﺎ ﺇﺫﺍ ﺃﺳﻠﻢ ﺑﻌﺪ ﺍﻟﺮﺩﺓ ﱂ ﻳﺜﺒﺖ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ،ﻭﻗﺪ ﺗﻔﺮﻉ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ ﲝﺚ ﺃﺻﻮﱄ ﻭﲝﺚ ﻓﺮﻭﻋﻲ ،ﺃﻣﺎ ﺍﻟﺒﺤﺚ ﺍﻷﺻﻮﱄ ﻓﻬﻮ ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﺯﻋﻤﻮﺍ ﺃﻥ ﺷﺮﻁ ﺻﺤﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﺣﺼﻮﻝ ﺍﳌﻮﺍﻓﺎﺓ ،ﻓﺎﻹﳝﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﳝﺎﻧﹰﺎ ﺇﻻ ﺇﺫﺍ ﻣﺎﺕ ﺍﳌﺆﻣﻦ ﻋﻠﻴﻪ ﻭﺍﻟﻜﻔﺮ ﻻ ﻳﻜﻮﻥ ﻛﻔﺮﹰﺍ ﺇﻻ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻴﻪ ،ﻗﺎﻟﻮﺍ :ﻷﻥ ﻣﻦ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﰒ ﺍﺭﺗﺪ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻓﻠﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻹﳝﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺇﳝﺎﻧﹰﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻜﺎﻥ ﻗﺪ ﺍﺳﺘﺤﻖ ﻋﻠﻴﻪ ﺍﻟﺜﻮﺍﺏ ﺍﻷﺑﺪﻱ ،ﰒ ﺑﻌﺪ ﻛﻔﺮﻩ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ ﺍﻷﺑﺪﻱ ﻓﺈﻣﺎ ﺃﻥ ﻳﺒﻘﻰ ﺍﻻﺳﺘﺤﻘﺎﻗﺎﻥ ﻭﻫﻮ ﳏﺎﻝ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ :ﺇﻥ ﺍﻟﻄﺎﺭﻯﺀ ﻳﺰﻳﻞ ﺍﻟﺴﺎﺑﻖ ﻭﻫﺬﺍ ﳏﺎﻝ ﻼ ﻟﻠﺴﺎﺑﻖ ﺃﻭﱃ ﻣﻦ ﻛﻮﻥ ﺍﻟﺴﺎﺑﻖ ﻟﻮﺟﻮﻩ ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﳌﻨﺎﻓﺎﺓ ﺣﺎﺻﻠﺔ ﺑﲔ ﺍﻟﺴﺎﺑﻖ ﻭﺍﻟﻄﺎﺭﻯﺀ ،ﻓﻠﻴﺲ ﻛﻮﻥ ﺍﻟﻄﺎﺭﻯﺀ ﻣﺰﻳ ﹰ ﺩﺍﻓﻌﹰﺎ ﻟﻠﻄﺎﺭﻯﺀ ،ﺑﻞ ﺍﻟﺜﺎﱐ ﺃﻭﱃ ﻷﻥ ﺍﻟﺪﻓﻊ ﺃﺳﻬﻞ ﻣﻦ ﺍﻟﺮﻓﻊ ﻭﺛﺎﻧﻴﻬﺎ :ﺃﻥ ﺍﳌﻨﺎﻓﺎﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺣﺎﺻﻠﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ،ﻛﺎﻥ ﺷﺮﻁ ﻃﺮﻳﺎﻥ ﺍﻟﻄﺎﺭﻯﺀ ﺯﻭﺍﻝ ﺍﻟﺴﺎﺑﻖ ﻓﻠﻮ ﻋﻠﻠﻨﺎ ﺯﻭﺍﻝ ﺍﻟﺴﺎﺑﻖ ﺑﻄﺮﻳﺎﻥ ﺍﻟﻄﺎﺭﻯﺀ ﻟﺰﻡ ﺍﻟﺪﻭﺭ ﻭﻫﻮ ﳏﺎﻝ ﻭﺛﺎﻟﺜﻬﺎ :ﺃﻥ ﺛﻮﺍﺏ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺎﺑﻖ ﻭﻋﻘﺎﺏ ﺍﻟﻜﻔﺮ ﺍﻟﻄﺎﺭﻯﺀ ،ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻧﺎ ﻣﺘﺴﺎﻭﻳﲔ ﺃﻭ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺃﺯﻳﺪ ﻣﻦ ﺍﻵﺧﺮ ،ﻓﺈﻥ ﺗﺴﺎﻭﻳﺎ ﻭﺟﺐ ﺃﻥ ﻳﺘﺤﺎﺑﻂ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺑﺎﻵﺧﺮ ،ﻓﺤﻴﻨﺌﺬ ﻳﺒﻘﻰ ﺍﳌﻜﻠﻒ ﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﻮﺍﺏ ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻘﺎﺏ ﻭﻫﻮ ﺑﺎﻃﻞ ﺑﺎﻹﲨﺎﻉ ،ﻭﺇﻥ ﺍﺯﺩﺍﺩ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ،ﻓﻠﻨﻔﺮﺽ ﺃﻥ ﺍﻟﺴﺎﺑﻖ ﺃﺯﻳﺪ ،ﻓﻌﻨﺪ ﻃﺮﻳﺎﻥ ﺍﻟﻄﺎﺭﻯﺀ ﻻ ﻳﺰﻭﻝ ﺇﻻ ﻣﺎ ﻳﺴﺎﻭﻳﻪ ،ﻓﺤﻴﻨﺌﺬ ﻳﺰﻭﻝ ﺑﻌﺾ ﺍﻻﺳﺘﺤﻘﺎﻗﺎﺕ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﻣﻊ ﻛﻮﻬﻧﺎ ﻣﺘﺴﺎﻭﻳﺔ ﰲ ﺍﳌﺎﻫﻴﺔ ،ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺗﺮﺟﻴﺤﹰﺎ ﻣﻦ ﻏﲑ ﻣﺮﺟﺢ ﻭﻫﻮ ﳏﺎﻝ ،ﻟﻨﻔﺮﺽ ﺃﻥ ﺍﻟﺴﺎﺑﻖ ﺃﻗﻞ ﻓﺤﻴﻨﺌﺬ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﺎﺭﻯﺀ ﺍﻟﺰﺍﺋﺪ ،ﻳﻜﻮﻥ ﲨﻠﺔ ﺃﺟﺰﺍﺋﻪ ﻣﺆﺛﺮﺓ ﰲ ﺇﺯﺍﻟﺔ ﺍﻟﺴﺎﺑﻖ ﻓﺤﻴﻨﺌﺬ ﳚﺘﻤﻊ ﻋﻠﻰ ﺍﻷﺛﺮ ﺍﻟﻮﺍﺣﺪ ﻣﺆﺛﺮﺍﺕ ﻣﺴﺘﻘﻠﺔ ﻭﻫﻮ ﳏﺎﻝ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺆﺛﺮ ﰲ ﺇﺯ ﺍﻟﺔ ﺍﻟﺴﺎﺑﻖ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﻄﺎﺭﻯﺀ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ،ﻭﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﺧﺘﺼﺎﺹ ﺫﻟﻚ ﺍﻟﺒﻌﺾ ﺑﺎﳌﺆﺛﺮﻳﺔ ﺗﺮﺟﻴﺤﹰﺎ ﻟﻠﻤﺜﻞ ﻣﻦ ﻏﲑ ﻣﺮﺟﺢ ﻭﻫﻮ ﳏﺎﻝ ،ﻓﺜﺒﺖ ﲟﺎ ﺫﻛﺮﻧﺎ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﰒ ﻛﻔﺮ ،ﻓﺬﻟﻚ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺎﺑﻖ ،ﻭﺇﻥ ﻛﻨﺎ ﻧﻈﻨﻪ ﺇﳝﺎﻧﹰﺎ ﺇﻻ ﺃﻧﻪ ﻣﺎ ﻛﺎﻥ ﻋﻨﺪ ﺍﷲ ﺇﳝﺎﻧﹰﺎ ،ﻓﻈﻬﺮ ﺃﻥ ﺍﳌﻮﺍﻓﺎﺓ ﺷﺮﻁ ﻟﻜﻮﻥ ﺍﻹﳝﺎﻥ ﺇﳝﺎﻧﹰﺎ ،ﻭﺍﻟﻜﻔﺮ ﻛﻔﺮﹰﺍ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻴﻪ ،ﻓﺈﻬﻧﺎ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺷﺮﻁ ﻛﻮﻥ ﺍﻟﺮﺩﺓ ﻣﻮﺟﺒﺔ ﻟﺘﻠﻚ ﺍﻷﺣﻜﺎﻡ ﺃﻥ ﳝﻮﺕ ﺍﳌﺮﺗﺪ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺮﺩﺓ . ﺃﻣﺎ ﺍﻟﺒﺤﺚ ﺍﻟﻔﺮﻭﻋﻲ :ﻓﻬﻮ ﺃﻥ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺻﻠﻰ ﰒ ﺍﺭﺗﺪ ﰒ ﺃﺳﻠﻢ ﰲ ﺍﻟﻮﻗﺖ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ :ﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ ، ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ :ﻟﺰﻣﻪ ﻗﻀﺎﺀ ﻣﺎ ﺃﺩﻯ ﻭﻛﺬﻟﻚ ﺍﳊﺞ ،ﺣﺠﺔ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } : ﺖ ﺃﻋﻤﺎﳍﻢ { ﺷﺮﻁ ﰲ ﺣﺒﻮﻁ ﺍﻟﻌﻤﻞ ﺃﻥ ﳝﻮﺕ ﻭﻫﻮ ﻛﺎﻓﺮ ، ﻚ َﺣﹺﺒ ﹶﻄ ْ ﺖ َﻭﻫُ َﻮ ﻛﹶﺎﻓِﺮٌ ﹶﻓﹸﺄﻭْﻟِﺌ َ ﻭَﻣَﻦ َﻳ ْﺮَﺗ ِﺪ ْﺩ ﻣِﻨ ﹸﻜ ْﻢ ﻋَﻦ ﺩِﻳﹺﻨ ِﻪ ﹶﻓَﻴﻤُ ْ
ﻭﻫﺬﺍ ﺍﻟﺸﺨﺺ ﱂ ﻳﻮﺟﺪ ﰲ ﺣﻘﻪ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ،ﻓﻮﺟﺐ ﺃﻥ ﻻ ﻳﺼﲑ ﻋﻤﻠﻪ ﳏﺒﻄﹰﺎ ،ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﻣﻌﺎﺭﺽ ﺑﻘﻮﻟﻪ } : ﻂ َﻋ َﻤﻠﹸﻪُ { ] ﻂ َﻋ ْﻨ ُﻬ ْﻢ ﻣﱠﺎ ﻛﹶﺎﻧُﻮ ﹾﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { ] ﺍﻷﻧﻌﺎﻡ [ ٨٨ :ﻭﻗﻮﻟﻪ } :ﻭَﻣَﻦ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﺎﻹﳝﺎﻥ ﹶﻓ ﹶﻘ ْﺪ َﺣﹺﺒ ﹶ ﺤﹺﺒ ﹶ َﻭﹶﻟ ْﻮ ﹶﺃ ْﺷ َﺮﻛﹸﻮ ﹾﺍ ﹶﻟ َ ﺍﳌﺎﺋﺪﺓ [ ٥ :ﻻ ﻳﻘﺎﻝ :ﲪﻞ ﺍﳌﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﻴﺪ ﻭﺍﺟﺐ . ﻷﻧﺎ ﻧﻘﻮﻝ :ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ،ﻓﺈﻬﻧﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻋﻠﻖ ﺣﻜﻤﹰﺎ ﺑﺸﺮﻃﲔ ،ﻭﻋﻠﻘﻪ ﺑﺸﺮﻁ ﺃﻥ ﺍﳊﻜﻢ ﻳﻨﺰﻝ ﻋﻨﺪ ﺃﻳﻬﻤﺎ ﻭﺟﺪ ،ﻛﻤﻦ ﻗﺎﻝ ﻟﻌﺒﺪﻩ :ﺃﻧﺖ ﺣﺮ ﺇﺫﺍ ﺟﺎﺀ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ،ﺃﻧﺖ ﺣﺮ ﺇﺫﺍ ﺟﺎﺀ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻭﺍﳉﻤﻌﺔ :ﻻ ﻳﺒﻄﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ،ﺑﻞ ﺇﺫﺍ ﺟﺎﺀ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻋﺘﻖ ،ﻭﻟﻮ ﻛﺎﻥ ﺑﺎﻋﻪ ﻓﺠﺎﺀ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻭﱂ ﻳﻜﻦ ﰲ ﻣﻠﻜﻪ ،ﰒ ﺍﺷﺘﺮﺍﻩ ﰒ ﺟﺎﺀ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻫﻮ ﰲ ﻣﻠﻜﻪ ﻋﺘﻖ ﺑﺎﻟﺘﻌﻠﻴﻖ ﺍﻷﻭﻝ . ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ :ﻋﻦ ﺍﻟﺘﻤﺴﻚ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﺷﺮﻁ ﺠﻤﻟﻤﻮﻉ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﳓﻦ ﻧﻘﻮﻝ ﺑﻪ ﻓﺈﻥ ﻣﻦ ﲨﻠﺔ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ :ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﻭﺫﻟﻚ ﻻ ﻳﺜﺒﺖ ﺇﻻ ﻣﻊ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ،ﻭﺇﳕﺎ ﺍﳋﻼﻑ ﰲ ﺣﺒﻂ ﺍﻷﻋﻤﺎﻝ ،ﻭﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﺷﺮﻁ ﻓﻴﻪ . ﻭﺍﳉﻮﺍﺏ :ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺸﺮﻁ ﻭﺍﺣﺪ ﻭﺑﺸﺮﻃﲔ ،ﻷﻥ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺸﺮﻁ ﻭﺑﺸﺮﻃﲔ ﺇﳕﺎ ﻳﺼﺢ ﻟﻮ ﱂ ﻳﻜﻦ ﺗﻌﻠﻴﻘﻪ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﺎﻧﻌﹰﺎ ﻣﻦ ﺗﻌﻠﻴﻘﻪ ﺑﺎﻵﺧﺮ ،ﻭﰲ ﻣﺴﺄﻟﺘﻨﺎ ﻟﻮ ﺟﻌﻠﻨﺎ ﳎﺮﺩ ﺍﻟﺮﺩﺓ ﻼ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ،ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﻣﺆﺛﺮﹰﺍ ﰲ ﺍﳊﺒﻮﻁ ﱂ ﻳﺒﻖ ﻟﻠﻤﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﺃﺛﺮ ﰲ ﺍﳊﺒﻮﻁ ﺃﺻ ﹰ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺸﺮﻁ ﻭﺑﺸﺮﻃﲔ ﺑﻞ ﻣﻦ ﺑﺎﺏ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ . ﻭﺃﻣﺎ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ :ﻓﺠﻮﺍﺑﻪ ﺃﻥ ﺍﻵﻳﺔ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺩﺓ ﺇﳕﺎ ﺗﻮﺟﺐ ﺍﳊﺒﻮﻁ ﺑﺸﺮﻁ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ،ﻭﺇﳕﺎ ﺗﻮﺟﺐ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﺑﺸﺮﻁ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻓﺬﻟﻚ ﺍﻟﺴﺆﺍﻝ ﺳﺎﻗﻂ . ﺖ ﺃﻋﻤﺎﳍﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻷﺧﺮﺓ { ﻓﻔﻴﻪ ﻣﺴﺎﺋﻞ : ﻚ َﺣﹺﺒ ﹶﻄ ْ ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓﹸﺄﻭْﻟِﺌ َ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺃﺻﻞ ﺍﳊﺒﻂ ﺃﻥ ﺗﺄﻛﻞ ﺍﻹﺑﻞ ﺷﻴﺌﹰﺎ ﻳﻀﺮﻫﺎ ﻓﺘﻌﻈﻢ ﺑﻄﻮﻬﻧﺎ ﻓﺘﻬﻠﻚ ﻭﰲ ﺍﳊﺪﻳﺚ » ﻭﺇﻥ ﳑﺎ ﻳﻨﺒﺖ ﺍﻟﺮﺑﻴﻊ ﻣﺎ ﻳﻘﺘﻞ ﺣﺒﻄﹰﺎ ﺃﻭ ﻳﻠﻢ « ﻓﺴﻤﻰ ﺑﻄﻼﻥ ﺍﻷﻋﻤﺎﻝ ﻬﺑﺬﺍ ﻷﻧﻪ ﻛﻔﺴﺎﺩ ﺍﻟﺸﻲﺀ ﺑﺴﺒﺐ ﻭﺭﻭﺩ ﺍﳌﻔﺴﺪ ﻋﻠﻴﻪ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺍﳌﺮﺍﺩ ﻣﻦ ﺇﺣﺒﺎﻁ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﻫﻮ ﺇﺑﻄﺎﻝ ﻧﻔﺲ ﺍﻟﻌﻤﻞ ،ﻷﻥ ﺍﻟﻌﻤﻞ ﺷﻲﺀ ﻛﻤﺎ ﻭﺟﺪ ﻓﲏ ﻭﺯﺍﻝ ،ﻭﺇﻋﺪﺍﻡ ﺍﳌﻌﺪﻭﻡ ﳏﺎﻝ ،ﰒ ﺍﺧﺘﻠﻒ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻓﻴﻪ ،ﻓﻘﺎﻝ ﺍﳌﺜﺒﺘﻮﻥ ﻟﻺﺣﺒﺎﻁ ﻭﺍﻟﺘﻜﻔﲑ :ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺃﻥ ﻋﻘﺎﺏ ﺍﻟﺮﺩﺓ ﺍﳊﺎﺩﺛﺔ ﻳﺰﻳﻞ ﺛﻮﺍﺏ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺎﺑﻖ ،ﺇﻣﺎ ﺑﺸﺮﻁ ﺍﳌﻮﺍﺯﻧﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﻫﺎﺷﻢ ﻭﲨﻬﻮﺭ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﺃﻭ ﹰﻻ ﺑﺸﺮﻁ ﺍﳌﻮﺍﺯﻧﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﻋﻠﻲ ،ﻭﻗﺎﻝ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻺﺣﺒﺎﻁ ﻬﺑﺬﺍ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺣﺒﺎﻁ ﺍﻟﻮﺍﺭﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻫﻮ ﺃﻥ ﺍﳌﺮﺗﺪ ﺇﺫﺍ ﺃﺗﻰ ﺑﺎﻟﺮﺩﺓ ﻓﺘﻠﻚ ﺍﻟﺮﺩﺓ ﻋﻤﻞ ﳏﺒﻂ ﻷﻥ ﺍﻵﰐ ﺑﺎﻟﺮﺩﺓ ﻛﺎﻥ ﳝﻜﻨﻪ ﺃﻥ ﻳﺄﰐ ﺑﺪﳍﺎ ﺑﻌﻤﻞ ﻳﺴﺘﺤﻖ ﺑﻪ ﺛﻮﺍﺑﺎﹰ ﻓﺈﺫﺍ ﱂ ﻳﺄﺕ ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ ﺍﳉﻴﺪ ﻭﺃﺗﻰ ﺑﺪﻟﻪ ﻬﺑﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺮﺩﻱﺀ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﻧﻔﻌﹰﺎ ﺑﻞ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺃﻋﻈﻢ ﺍﳌﻀﺎﺭ ﻳﻘﺎﻝ : ﺇﻧﻪ ﺃﺣﺒﻂ ﻋﻤﻠﻪ ﺃﻱ ﺃﺗﻰ ﺑﻌﻤﻞ ﺑﺎﻃﻞ ﻟﻴﺲ ﻓﻴﻪ ﻓﺎﺋﺪﺓ ﺑﻞ ﻓﻴﻪ ﻣﻀﺮﺓ ،ﰒ ﻗﺎﻝ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻺﺣﺒﺎﻁ ﻫﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﻔﺴﲑ ﺍﻹﺣﺒﺎﻁ ،ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔ ﰲ ﻟﻔﻆ ﺍﻹﺣﺒﺎﻁ ،ﻭﺇﻣﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ،ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﻴﻘﺔ ﻓﻴﻪ ﻭﺟﺐ ﺍﳌﺼﲑ ﺇﻟﻴﻪ ، ﻭﺇﻥ ﻛﺎﻥ ﳎﺎﺯﹰﺍ ﻭﺟﺐ ﺍﳌﺼﲑ ﺇﻟﻴﻪ ،ﻷﻧﺎ ﺫﻛﺮﻧﺎ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﺎﻃﻌﺔ ﰲ ﻣﺴﺄﻟﺔ ﺃﻥ ﺍﳌﻮﺍﻓﺎﺓ ﺷﺮﻁ ﰲ ﺻﺤﺔ ﺍﻹﳝﺎﻥ ،ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺃﺛﺮ ﺍﻟﻔﻌﻞ ﺍﳊﺎﺩﺙ ﻳﺰﻳﻞ ﺃﺛﺮ ﺍﻟﻔﻌﻞ ﺍﻟﺴﺎﺑﻖ ﳏﺎﻝ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻣﺎ ﺣﺒﻮﻁ ﺍﻷﻋﻤﺎﻝ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﻬﻮ ﺃﻧﻪ ﻳﻘﺘﻞ ﻋﻨﺪ ﺍﻟﻈﻔﺮ ﺑﻪ ﻭﻳﻘﺎﺗﻞ ﺇﱃ ﺃﻥ ﻳﻈﻔﺮ ﺑﻪ ﻭﻻ ﻳﺴﺘﺤﻖ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻣﻮﺍﻻﺓ ﻭﻻ ﻧﺼﺮﹰﺍ ﻭﻻ ﺛﻨﺎﺀ ﺣﺴﻨﹰﺎ ،ﻭﺗﺒﲔ ﺯﻭﺟﺘﻪ ﻣﻨﻪ ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﳌﲑﺍﺙ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺖ ﺃﻋﻤﺎﳍﻢ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ { ﺃﻥ ﻣﺎ ﻳﺮﻳﺪﻭﻧﻪ ﺑﻌﺪ ﺍﻟﺮﺩﺓ ﻣﻦ ﺍﻹﺿﺮﺍﺭ ﺑﺎﳌﺴﻠﻤﲔ ﻭﻣﻜﺎﻳﺪﻬﺗﻢ ﺑﺎﻹﻧﺘﻘﺎﻝ ﻋﻦ ﰲ ﻗﻮﻟﻪ َ } :ﺣﹺﺒ ﹶﻄ ْ ﺩﻳﻨﻬﻢ ﻳﺒﻄﻞ ﻛﻠﻪ ،ﻓﻼ ﳛﺼﻠﻮﻥ ﻣﻨﻪ ﻋﻠﻰ ﺷﻲﺀ ﻹﻋﺰﺍﺯ ﺍﷲ ﺍﻹﺳﻼﻡ ﺑﺄﻧﺼﺎﺭﻩ ﻓﺘﻜﻮﻥ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻣﺎ
ﻳﻌﻤﻠﻮﻧﻪ ﺑﻌﺪ ﺍﻟﺮﺩﺓ ،ﻭﺃﻣﺎ ﺣﺒﻮﻁ ﺃﻋﻤﺎﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﻓﻌﻨﺪ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻹﺣﺒﺎﻁ ﻣﻌﻨﺎﻩ ﺃﻥ ﻫﺬﻩ ﺍﻟﺮﺩﺓ ﺗﺒﻄﻞ ﺍﺳﺘﺤﻘﺎﻗﻬﻢ ﻟﻠﺜﻮﺍﺏ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻘﻮﻩ ﺑﺄﻋﻤﺎﳍﻢ ﺍﻟﺴﺎﻟﻔﺔ ،ﻭﻋﻨﺪ ﺍﳌﻨﻜﺮﻳﻦ ﻟﺬﻟﻚ ﻣﻌﻨﺎﻩ :ﺃﻬﻧﻢ ﻻ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﺩﺓ ﺛﻮﺍﺑﹰﺎ ﻭﻧﻔﻌﹰﺎ ﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ُﻫ ْﻢ ﰲ ﺍﻵﺧﺮﺓ ﺑﻞ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻬﺎ ﺃﻋﻈﻢ ﺍﳌﻀﺎﺭ ،ﰒ ﺑﲔ ﻛﻴﻔﻴﺔ ﺗﻠﻚ ﺍﳌﻀﺮﺓ ﻓﻘﺎﻝ ﺗﻌﺎﱃ َ } :ﻭﹸﺃﻭْﻟِﺌ َ ﻓِﻴﻬَﺎ ﺧﺎﻟﺪﻭﻥ { . ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ١ﺹ ( ٢٠٨ ﻭﻣﻦ ﻳﺮﺗﺪﺩ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻗﺪ ﺫﺍﻗﻪ ﻭﻋﺮﻓﻪ؛ ﲢﺖ ﻣﻄﺎﺭﻕ ﺍﻷﺫﻯ ﻭﺍﻟﻔﺘﻨﺔ -ﻣﻬﻤﺎ ﺑﻠﻐﺖ -ﻫﺬﺍ ﻣﺼﲑﻩ ﺍﻟﺬﻱ ﻗﺮﺭﻩ ﺍﷲ ﻟﻪ . .ﺣﺒﻮﻁ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .ﰒ ﻣﻼﺯﻣﺔ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﻨﺎﺭ ﺧﻠﻮﺩﹰﺍ . ﺇﻥ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﺬﻭﻕ ﺍﻹﺳﻼﻡ ﻭﻳﻌﺮﻓﻪ ،ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺮﺗﺪ ﻋﻨﻪ ﺍﺭﺗﺪﺍﺩﹰﺍ ﺣﻘﻴﻘﻴﺎﹰ ﺃﺑﺪﹰﺍ .ﺇﻻ ﺇﺫﺍ ﻓﺴﺪ ﻓﺴﺎﺩﹰﺍ ﻻ ﺻﻼﺡ ﻟﻪ .ﻭﻫﺬﺍ ﺃﻣﺮ ﻏﲑ ﺍﻟﺘﻘﻴﺔ ﻣﻦ ﺍﻷﺫﻯ ﺍﻟﺒﺎﻟﻎ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻄﺎﻗﺔ .ﻓﺎﷲ ﺭﺣﻴﻢ .ﺭﺧﺺ ﻟﻠﻤﺴﻠﻢ -ﺣﲔ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻌﺬﺍﺏ ﻃﺎﻗﺘﻪ -ﺃﻥ ﻳﻘﻲ ﻧﻔﺴﻪ ﺑﺎﻟﺘﻈﺎﻫﺮ ،ﻣﻊ ﺑﻘﺎﺀ ﻗﻠﺒﻪ ﺛﺎﺑﺘﹰﺎ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻣﻄﻤﺌﻨﺎﹰ ﺑﺎﻹﳝﺎﻥ .ﻭﻟﻜﻨﻪ ﱂ ﻳﺮﺧﺺ ﻟﻪ ﰲ ﺍﻟﻜﻔﺮ ﺍﳊﻘﻴﻘﻲ ،ﻭﰲ ﺍﻻﺭﺗﺪﺍﺩ ﺍﳊﻘﻴﻘﻲ ،ﲝﻴﺚ ﳝﻮﺕ ﻭﻫﻮ ﻛﺎﻓﺮ . .ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ . . ﻭﻫﺬﺍ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﷲ ﻗﺎﺋﻢ ﺇﱃ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ . .ﻟﻴﺲ ﳌﺴﻠﻢ ﻋﺬﺭ ﰲ ﺃﻥ ﳜﻨﻊ ﻟﻠﻌﺬﺍﺏ ﻭﺍﻟﻔﺘﻨﺔ ﻓﻴﺘﺮﻙ ﺩﻳﻨﻪ ﻭﻳﻘﻴﻨﻪ ، ﻭﻳﺮﺗﺪ ﻋﻦ ﺇﳝﺎﻧﻪ ﻭﺇﺳﻼﻣﻪ ،ﻭﻳﺮﺟﻊ ﻋﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺫﺍﻗﻪ ﻭﻋﺮﻓﻪ . .ﻭﻫﻨﺎﻙ ﺍﺠﻤﻟﺎﻫﺪﺓ ﻭﺍﺠﻤﻟﺎﻟﺪﺓ ﻭﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ ﺣﱴ ﻳﺄﺫﻥ ﺍﷲ .ﻭﺍﷲ ﻻ ﻳﺘﺮﻙ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ،ﻭﻳﺼﱪﻭﻥ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻠﻪ .ﻓﻬﻮ ﻣﻌﻮﺿﻬﻢ ﺧﲑﹰﺍ :ﺇﺣﺪﻯ ﺍﳊﺴﻨﻴﲔ :ﺍﻟﻨﺼﺮ ﺃﻭ ﺍﻟﺸﻬﺎﺩﺓ . ﻁ َﻳ ْﻌ َﺪﻡُ ِﻋ ْﻨ َﺪ ﺸ ْﺮ ِ ﺲ ﹺﺑﻜﹶﺎِﻓ ﹺﺮ ﻭَﺍﻟﹾﻤُﻌَﻠﱠ ُﻖ ﹺﺑ َ ﺖ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﹶﻟْﻴ َ ﺕ َﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ َﻭﹶﻗ ْﺪ ﹶﺛَﺒ َ ﻁ ﺑﹺﺎ ﹾﻟ َﻤ ْﻮ ِ ﺤﺒُﻮ ﹶ ) (٢١٧ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﹶﻓ َﻌﻠﱠ َﻖ ﺍ ﹾﻟ ُ ﻂ َﻋ َﻤﻠﹸﻪُ َﻭﻫُ َﻮ ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ ِﻣ َﻦ ﺍﹾﻟ ﺨَﺎ ِﺳﺮﹺﻳ َﻦ {) (٥) (١ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ َﻋ َﺪ ِﻣ ِﻪ َ .ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ..}:ﻭَﻣَﻦ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﹺﺎ ِﻹﳝَﺎ ِﻥ ﹶﻓ ﹶﻘ ْﺪ َﺣﹺﺒ ﹶ ﺴَﺘﻘِﻴ ﹴﻢ )(٨٧ ﻁ ُﻣ ْ ﺻﺮَﺍ ٍ َ ،ﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ ﹶﻟﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎﺀَ َ } :ﻭ ِﻣ ْﻦ َﺁﺑَﺎِﺋ ﹺﻬ ْﻢ َﻭ ﹸﺫﺭﱢﻳﱠﺎِﺗ ﹺﻬ ْﻢ َﻭﹺﺇ ْﺧﻮَﺍﹺﻧ ﹺﻬ ْﻢ ﻭَﺍ ْﺟَﺘَﺒ ْﻴﻨَﺎ ُﻫ ْﻢ َﻭ َﻫ َﺪ ْﻳﻨَﺎ ُﻫ ْﻢ ﹺﺇﻟﹶﻰ ِ ﻂ َﻋ ْﻨ ُﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ )(٢){(٨٨ ﺤﹺﺒ ﹶ ﻚ ُﻫﺪَﻯ ﺍﻟﻠﱠ ِﻪ َﻳ ْﻬﺪِﻱ ﹺﺑ ِﻪ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭﹶﻟ ْﻮ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ ﹶﻟ َ ﹶﺫِﻟ َ __________ ) - (١ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ (١١٨٢ ﺃﻱ :ﻭﻣﻦ ﻳﻜﻔﺮ ﺑﺸﺮﺍﺋﻊ ﺍﷲ ﻭﺑﺘﻜﺎﻟﻴﻔﻪ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﻋﻠﻰ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﺣﺒﻂ ﻋﻤﻠﻪ ،ﺃﻱ :ﺧﺎﺏ ﺳﻌﻴﻪ .ﻭﻓﺴﺪ ﻋﻤﻠﻪ ﺍﻟﺬﻱ ﻋﻤﻠﻪ .ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳍﺎﻟﻜﲔ ﺍﻟﺬﻳﻦ ﺿﻴﻌﻮﺍ ﻣﺎ ﻋﻤﻠﻮﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺑﺴﺒﺐ ﺍﻧﺘﻬﺎﻛﻬﻢ ﳊﺮﻣﺎﺕ ﺍﷲ ﻭﺃﺣﻜﺎﻡ ﺩﻳﻨﻪ . ﻓﺎﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻟﻜﺮﳝﺔ :ﺍﻟﺘﺮﻫﻴﺐ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻃﺎﻋﺘﻪ -ﺳﺒﺤﺎﻧﻪ . - ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ٢ﺹ ( ٣٢١ ﺇﻥ ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻛﻠﻬﺎ ﻣﻨﻮﻃﺔ ﺑﺎﻹﳝﺎﻥ؛ ﻭﺗﻨﻔﻴﺬﻫﺎ ﻛﻤﺎ ﻫﻲ ﻫﻮ ﺍﻹﳝﺎﻥ؛ ﺃﻭ ﻫﻮ ﺩﻟﻴﻞ ﺍﻹﳝﺎﻥ .ﻓﺎﻟﺬﻱ ﻳﻌﺪﻝ ﻋﻨﻬﺎ ﺇﳕﺎ ﻳﻜﻔﺮ ﺑﺎﻹﳝﺎﻥ ﻭﻳﺴﺘﺮﻩ ﻭﻳﻐﻄﻴﻪ ﻭﳚﺤﺪﻩ .ﻭﺍﻟﺬﻱ ﻳﻜﻔﺮ ﺑﺎﻹﳝﺎﻥ ﻳﺒﻄﻞ ﻋﻤﻠﻪ ﻭﻳﺼﺒﺢ ﺭﺩﹰﺍ ﻋﻠﻴﻪ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ،ﻭﻻ ﻳﻘﺮ ﻋﻠﻴﻪ . .ﻭﺍﳊﺒﻮﻁ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻧﺘﻔﺎﺥ ﺍﻟﺪﺍﺑﺔ ﻭﻣﻮﻬﺗﺎ ﺇﺫﺍ ﺭﻋﺖ ﻣﺮﻋﻰ ﺳﺎﻣﹰﺎ . .ﻭﻫﻮ ﺗﺼﻮﻳﺮ ﳊﻘﻴﻘﺔ ﺍﻟﻌﻤﻞ ﺍﻟﺒﺎﻃﻞ .ﻓﻬﻮ ﻳﻨﺘﻔﺦ ﰒ ﻳﻨﻌﺪﻡ ﺃﺛﺮﻩ ﻛﺎﻟﺪﺍﺑﺔ ﺍﻟﱵ ﺗﺘﺴﻤﻢ ﻭﺗﻨﺘﻔﺦ ﻭﲤﻮﺕ . .ﻭﰲ ﺍﻵﺧﺮﺓ ﺗﻜﻮﻥ ﺍﳋﺴﺎﺭﺓ ﻓﻮﻕ ﺣﺒﻮﻁ ﺍﻟﻌﻤﻞ ﻭﺑﻄﻼﻧﻪ ﰲ ﺍﻟﺪﻧﻴﺎ . . ﻭﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺐ ﺍﻟﺸﺪﻳﺪ ،ﻭﺍﻟﺘﻬﺪﻳﺪ ﺍﳌﺨﻴﻒ ،ﳚﻲﺀ ﻋﻠﻰ ﺇﺛﺮ ﺣﻜﻢ ﺷﺮﻋﻲ ﳜﺘﺺ ﲝﻼﻝ ﻭﺣﺮﺍﻡ ﰲ ﺍﳌﻄﺎﻋﻢ ﻭﺍﳌﻨﺎﻛﺢ . . ﻓﻴﺪﻝ ﻋﻠﻰ ﺗﺮﺍﺑﻂ ﺟﺰﺋﻴﺎﺕ ﻫﺬﺍ ﺍﳌﻨﻬﺞ؛ ﻭﺃﻥ ﻛﻞ ﺟﺰﺋﻴﺔ ﻓﻴﻪ ﻫﻲ » ﺍﻟﺪﻳﻦ « ﺍﻟﺬﻱ ﻻ ﻫﻮﺍﺩﺓ ﰲ ﺍﳋﻼﻑ ﻋﻨﻪ ،ﻭﻻ ﻗﺒﻮﻝ
ﳌﺎ ﻳﺼﺪﺭ ﳐﺎﻟﻔﹰﺎ ﻟﻪ ﰲ ﺍﻟﺼﻐﲑ ﺃﻭ ﰲ ﺍﻟﻜﺒﲑ . ) - (٢ﻭﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ١ﺹ (١٦٣ ﻭﻫﺬﺍ ﺗﻘﺮﻳﺮ ﻟﻴﻨﺎﺑﻴﻊ ﺍﳍﺪﻯ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ .ﻓﻬﺪﻯ ﺍﷲ ﻟﻠﺒﺸﺮ ﻳﺘﻤﺜﻞ ﻓﻴﻤﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ .ﻭﻳﻨﺤﺼﺮ ﺍﳌﺴﺘﻴﻘﻦ ﻣﻨﻪ ، ﻭﺍﻟﺬﻱ ﳚﺐ ﺍﺗﺒﺎﻋﻪ ،ﰲ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﺍﻟﻮﺍﺣﺪ ،ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﺃﻧﻪ ﻫﻮ ﻫﺪﻯ ﺍﷲ ؛ ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻬﺪﻱ ﺇﻟﻴﻪ ﻣﻦ ﳜﺘﺎﺭ ﻣﻦ ﻋﺒﺎﺩﻩ . .ﻭﻟﻮ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﺍﳌﻬﺪﻳﲔ ﺣﺎﺩﻭﺍ ﻋﻦ ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﺗﻮﺣﻴﺪ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺪﻭﻥ ﻣﻨﻪ ﻫﺪﺍﻩ ،ﻭﺃﺷﺮﻛﻮﺍ ﺑﺎﷲ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻭ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﺍﻟﺘﻠﻘﻲ ،ﻓﺈﻥ ﻣﺼﲑﻫﻢ ﺃﻥ ﳛﺒﻂ ﻋﻨﻬﻢ ﻋﻤﻠﻬﻢ:ﺃﻱ ﺍﻥ ﻳﺬﻫﺐ ﺿﻴﺎﻋﺎ ،ﻭﻳﻬﻠﻚ ﻛﻤﺎ ﻬﺗﻠﻚ ﺍﻟﺪﺍﺑﺔ ﺍﻟﱵ ﺗﺮﻋﻰ ﻧﺒﺘﺎ ﻣﺴﻤﻮﻣﺎ ﻓﺘﻨﺘﻔﺦ ﰒ ﲤﻮﺕ . .ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﻠﻐﻮﻱ ﻟﻠﺤﺒﻮﻁ ! ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ (١٤٩٥ ﻂ َﻋ ْﻨ ُﻬ ْﻢ ﻣﱠﺎ ﻛﹶﺎﻧُﻮ ﹾﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ { ﺃﻯ ،ﻭﻟﻮ ﻓﺮﺽ ﺃﻥ ﺃﺷﺮﻙ ﺑﺎﷲ ﺃﻭﻟﺌﻚ ﺍﳌﻬﺪﻳﻮﻥ ﺍﳌﺨﺘﺎﺭﻭﻥ ﺤﹺﺒ ﹶ ﻭﻗﻮﻟﻪ } َﻭﹶﻟ ْﻮ ﹶﺃ ْﺷ َﺮﻛﹸﻮ ﹾﺍ ﹶﻟ َ ﻟﺒﻄﻞ ﻭﺳﻘﻂ ﻋﻨﻬﻢ ﺛﻮﺍﺏ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻧﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺻﺎﳊﺔ ﻓﻜﻴﻒ ﺑﻐﲑﻫﻢ . ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ :ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺸﺪﻳﺪ ﻷﻣﺮ ﺍﻟﺸﺮﻙ ﻭﺗﻐﻠﻴﻆ ﻟﺸﺄﻧﻪ ،ﻭﺗﻌﻈﻴﻢ ﳌﻼﺑﺴﺘﻪ ،ﻛﻘﻮﻟﻪ -ﺗﻌﺎﱃ َ } -ﻭﹶﻟ ﹶﻘ ْﺪ ﺃﹸ ْﻭ ِﺣ َﻲ ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ ﺍﳋﺎﺳﺮﻳﻦ { ﻭﺍﻟﺸﺮﻁ ﻻ ﻳﻘﺘﻀﻰ ﺟﻮﺍﺯ ﺍﻟﻮﻗﻮﻉ ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ ﺖ ﹶﻟَﻴ ْ ﻚ ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ ﻚ َﻭﹺﺇﻟﹶﻰ ﺍﻟﺬﻳﻦ ﻣِﻦ ﹶﻗ ْﺒِﻠ َ ﹺﺇﹶﻟْﻴ َ ﺨ ﹾﺬﻧَﺎ ُﻩ ﻣِﻦ ﻟﱠ ُﺪﻧﱠﺂ ﺨ ﹶﺬ ﹶﻟﻬْﻮﹰﺍ ﻻﱠﺗﱠ َ ،ﻓﻬﻮ ﻛﻘﻮﻟﻪ } ،ﹸﻗ ﹾﻞ ﺇﹺﻥ ﻛﹶﺎ ﹶﻥ ﻟﻠﺮﲪﻦ َﻭﹶﻟ ٌﺪ ﹶﻓﹶﺄَﻧ ﹾﺎ ﹶﺃﻭﱠﻝﹸ ﺍﻟﻌﺎﺑﺪﻳﻦ { ﻭﻛﻘﻮﻟﻪ } :ﹶﻟ ْﻮ ﹶﺃ َﺭ ْﺩﻧَﺂ ﺃﹶﻥ ﻧﱠﺘﱠ ِ ﲔ { ﻭﻗﻮﻟﻪ } ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺁَﺗ ْﻴﻨَﺎ ُﻫ ُﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻨﺒﻮﺓ { ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻓﻴﻪ ﻳﻌﻮﺩ ﺇﱃ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻣﻦ ﺇﹺﻥ ﻛﹸﻨﱠﺎ ﻓﹶﺎ ِﻋِﻠ َ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻭﺍﳌﻌﻄﻮﻓﲔ ﻋﻠﻴﻬﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﺗﺼﺎﻓﻬﻢ ﲟﺎ ﺫﻛﺮ ﻣﻦ ﺍﳍﺪﺍﻳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﻌﻮﺕ ﺍﳉﻠﻴﻠﺔ . ﻭﻗﺼﺮ ﺑﻌﻀﻬﻢ ﻋﻮﺩﺗﻪ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﻓﺤﺴﺐ ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﻟﺮﺍﺯﻯ ﺃﻯ :ﺃﻭﻟﺌﻚ ﺍﳌﺼﻄﻔﻮﻥ ﺍﻷﺧﻴﺎﺭ ﻫﻢ ﺍﻟﺬﻳﻦ ﺁﺗﻴﻨﺎﻫﻢ ﺍﻟﻜﺘﺎﺏ ﺃﻯ ﺟﻨﺴﻪ ﺍﳌﺘﺤﻘﻖ ﰱ ﺿﻤﻦ ﺃﻯ ﻓﺮﺩ ﻛﺎﻥ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ . ﻭﺍﳌﺮﺩ ﺑﺈﻳﺘﺎﺋﻪ :ﺍﻟﺘﻔﻬﻴﻢ ﺍﻟﺘﺎﻡ ﳌﺎ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺣﻘﺎﺋﻖ ﻭﺃﺣﻜﺎﻡ ،ﻭﺫﻟﻚ ﺃﻋﻢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻹﻧﺰﺍﻝ ﺍﺑﺘﺪﺍﺀ ﺃﻭ ﺑﺎﻹﻳﺮﺍﺙ ﺑﻘﺎﺀ ،ﻓﺈﻥ ﺍﳌﺬﻛﻮﺭﻳﻦ ﱂ ﻳﻨﺰﻝ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻛﺘﺎﺏ ﻣﻌﲔ . ﻭﺍﳊﻜﻢ ﺃﻯ :ﺍﳊﻜﻤﺔ ﻭﻫﻰ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ .ﺃﻭ ﺍﻹﺻﺎﺑﺔ ﰱ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ .ﺃﻭ ﺍﻟﻘﻀﺎﺀ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﳊﻖ . ﻭ } ﻭﺍﻟﻨﺒﻮﺓ { ﺃﻯ :ﺍﻟﺮﺳﺎﻟﺔ . ﻭﻗﻮﻟﻪ } ﻓﹶﺈﹺﻥ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﹺﻬَﺎ ﻫﺆﻻﺀ ﹶﻓ ﹶﻘ ْﺪ ﻭَﻛﱠﻠﹾﻨَﺎ ﺑﹺﻬَﺎ ﹶﻗﻮْﻣﹰﺎ ﻟﱠ ْﻴﺴُﻮ ﹾﺍ ﺑﹺﻬَﺎ ﹺﺑﻜﹶﺎِﻓﺮﹺﻳ َﻦ { ﺃﻯ :ﻓﺈﻥ ﻳﻜﻔﺮ ﻬﺑﺬﻩ ﺍﻟﺜﻼﺙ ﺍﻟﱴ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻚ ﻳﺎ ﳏﻤﺪ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ ،ﻓﻠﻦ ﻳﻀﺮﻙ ﻛﻔﺮﻫﻢ ﻷﻧﺎ ﻗﺪ ﻭﻓﻘﻨﺎ ﻟﻺﳝﺎﻥ ﻬﺑﺎ ﻗﻮﻣﺎ ﻛﺮﺍﻣﺎ ﻟﻴﺴﻮﺍ ﻬﺑﺎ ﺑﻜﺎﻓﺮﻳﻦ ﰱ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻭﺇﳕﺎ ﻫﻢ ﻣﺴﺘﻤﺮﻭﻥ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﻚ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺮﺳﺎﻟﺘﻚ ﻭﰱ ﺫﻟﻚ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺴﻠﻴﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺇﻋﺮﺍﺽ ﺑﻌﺾ ﻗﻮﻣﻪ ﻋﻦ ﺩﻋﻮﺗﻪ . ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻭﻛﻠﻮﺍ ﺑﺎﻟﻘﻴﺎﻡ ﲝﻖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻭﻓﻘﻮﺍ ﻟﻺﳝﺎﻥ ﻬﺑﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻣﻄﻠﻘﹰﺎ ،ﻷﻬﻧﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﺩﺍﻓﻌﻮ ﺍ ﻋﻦ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻭﺑﺬﻟﻮﺍ ﰱ ﺳﺒﻴﻞ ﺇﻋﻼﻬﻧﺎ ﻧﻔﻮﺳﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ، ﻭﻳﺪﺧﻞ ﻣﻌﻬﻢ ﻛﻞ ﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﻬﻧﺠﻬﻢ ﰱ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ . ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﻬﺑﻢ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺍﻷﻧﺼﺎﺭ .ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﻬﺑﻢ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺬﻛﻮﺭﻭﻥ ﻭﺃﺗﺒﺎﻋﻬﻢ ،ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ . ﻭﺍﻟﺬﻯ ﻧﺮﺍﻩ ﺃﻥ ﺍﻟﺮﺃﻯ ﺍﻷﻭﻝ ﺍﺭﺟﺢ ﻷﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻢ ﺍﳌﻘﺎﺑﻠﻮﻥ ﻟﻜﻔﺎﺭ ﻗﺮﻳﺶ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻬﺑﺎ . ﻭﰱ ﺍﻟﺘﻜﻨﻴﺔ ﻋﻦ ﺗﻮﻓﻴﻘﻬﻢ ﻟﻺﳝﺎﻥ ﻬﺑﺎ ﺑﺎﻟﺘﻮﻛﻴﻞ ﺍﻟﺬﻯ ﺃﺻﻠﻪ ﺍﳊﻔﻆ ﻟﻠﺸﻰﺀ ﻭﻣﺮﺍﻋﺎﺗﻪ ،ﻭﺇﻳﺬﺍﻥ ﺑﻔﺨﺎﻣﺔ ﻭﻋﻠﻮ ﻗﺪﺭﻫﺎ .
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻯ " :ﺩﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﷲ -ﺗﻌﺎﱃ -ﺳﻴﻨﺼﺮ ﻧﺒﻴﻪ ،ﻭﻳﻘﻮﻯ ﺩﻳﻨﻪ ،ﻭﳚﻌﻠﻪ ﻣﺴﺘﻌﻠﻴﺎ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻋﺎﺩﺍﻩ ،ﻗﺎﻫﺮﹰﺍ ﻟﻜﻞ ﻣﻦ ﻧﺎﺯﻋﻪ ،ﻭﻗﺪ ﻭﻗﻊ ﻫﺬﺍ ﺍﻟﺬﻯ ﺃﺧﱪ ﺍﷲ ﻋﻨﻪ ﰱ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ،ﻓﻜﺎﻥ ﺟﺎﺭﻳﺎ ﳎﺮﻯ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻐﻴﺐ ﻓﻴﻜﻮﻥ ﻣﻌﺠﺰﹰﺍ " . ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ ﺖ ﹶﻟَﻴ ْ ﻚ ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ ﻚ َﻭﹺﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦَ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ َ ] ﺍﻷﻧﻌﺎﻡَ ، [٨٨- ٨٧/ﻭﻗﹶﺎ ﹶﻝ َ } :ﻭﹶﻟ ﹶﻘ ْﺪ ﺃﹸﻭ ِﺣ َﻲ ﹺﺇﹶﻟْﻴ َ ﻚ ﻟِﻤَﻦ َﻳﺸَﺎﺀ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﺍﹾﻟ ﺨَﺎ ِﺳﺮﹺﻳ َﻦ { ) (٦٥ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ،ﻣُﻄﹶﺎﺑﹺﻖٌ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ }:ﹺﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﺸ ﹺﺮ ْﻙ ﺑﹺﺎﻟﻠﹼ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﹾﻓَﺘﺮَﻯ ﹺﺇ ﹾﺛﻤًﺎ َﻋﻈِﻴﻤًﺎ {)(١ ﻭَﻣَﻦ ُﻳ ْ __________ ) - (١ﻭﰲ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ) -ﺝ / ١ﺹ ( ١٥٢٠ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ { ﺭﺩّ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ؛ ﺣﻴﺚ ﺯﻋﻤﻮﺍ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻛﺎﻓﺮ .ﻭﻗﺪ ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﺗﻘﺪّﻡ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ .ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣ ِﺬﻱّ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺃﺣﺐّ ﺇﱄﹼ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐِْﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺫﻟﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { ) ﻗﺎﻝ ( :ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ .ﻗﺎﻝ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﺍﺑﻦ ﻓﹸﻮﺭَﻙ :ﻭﺃﲨﻊ ﺃﺻﺤﺎﺑﻨﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﲣﻠﻴﺪ ﺇﻻ ﻟﻠﻜﺎﻓﺮ ،ﻭﺃﻥ ﺍﻟﻔﺎﺳﻖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺇﺫﺍ ﻣﺎﺕ ﻏﲑ ﺗﺎﺋﺐ ﻓﺈﻧﻪ ﺇﻥ ﻋُﺬﺏ ﺑﺎﻟﻨﺎﺭ ﻓﻼ ﻣَﺤﺎﻟﺔ ﺃﻧﻪ ﳜﺮﺝ ﻣﻨﻬﺎ ﺑﺸﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ؛ ﺃﻭ ﺑﺎﺑﺘﺪﺍﺀ ﺭﲪ ٍﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ :ﺇﻥ ﺷﻴﺨﹰﺎ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﺟﺎﺀ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﱐ ﺷﻴﺦ ﻣﻨﻬﻤﻚ ﰲ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﺎﻳﺎ ،ﺇﻻ ﺸ َﺮ َﻙ ﹺﺑ ِﻪ ﺃﱐ ﱂ ﺃﹸﺷﺮﹺﻙ ﺑﺎﷲ ﺷﻴﺌﹰﺎ ﻣﻨﺬ ﻋﺮﻓﺘﻪ ﻭﺁﻣﻨﺖ ﺑﻪ ،ﻓﻤﺎ ﺣﺎﱄ ﻋﻨﺪ ﺍﷲ؟ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ َﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﺫﻟﻚ ﻟِﻤَﻦ َﻳﺸَﺂ ُﺀ { . ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ٥ﺹ ( ٢٢٧ ﻭﰲ ﺍﻵﻳﺔ ﻣﺴﺎﺋﻞ : ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻴﻬﻮﺩﻱ ﻳﺴﻤﻰ ﻣﺸﺮﻛﺎ ﰲ ﻋﺮﻑ ﺍﻟﺸﺮﻉ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻭﺟﻬﺎﻥ :ﺍﻷﻭﻝ :ﺃﻥ ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ﻣﻐﻔﻮﺭ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻣﻐﺎﻳﺮﺓ ﻟﻠﺸﺮﻙ ﻟﻮﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻐﻔﻮﺭﺓ ﲝﻜﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﺑﺎﻻﲨﺎﻉ ﻫﻲ ﻏﲑ ﻣﻐﻔﻮﺭﺓ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻬﻧﺎ ﺩﺍﺧﻠﺔ ﲢﺖ ﺍﺳﻢ ﺍﻟﺸﺮﻙ .ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﺗﺼﺎﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﲟﺎ ﻗﺒﻠﻬﺎ ﺇﳕﺎ ﻛﺎﻥ ﻷﻬﻧﺎ ﺗﺘﻀﻤﻦ ﻬﺗﺪﻳﺪ ﺍﻟﻴﻬﻮﺩ ،ﻓﻠﻮﻻ ﺃﻥ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺩﺍﺧﻠﺔ ﲢﺖ ﺍﺳﻢ ﺍﻟﺸﺮﻙ ،ﻭﺇﻻ ﱂ ﻳﻜﻦ ﺍﻷﻣﺮ ﻛﺬﻟﻚ . ﻓﺎﻥ ﻗﻴﻞ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇﻥﱠ ﺍﻟﺬﻳﻦ ﺀﺍ َﻣﻨُﻮ ﹾﺍ ﻭﺍﻟﺬﻳﻦ ﻫَﺎﺩُﻭ ﹾﺍ { ] ﺍﳊﺞ [ ١٧ :ﺇﱃ ﻗﻮﻟﻪ } :ﻭﺍﻟﺬﻳﻦ ﹶﺃ ْﺷ َﺮﻛﹸﻮ ﹾﺍ { ] ﺍﳊﺞ [ ١٧ :ﻋﻄﻒ ﺍﳌﺸﺮﻙ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻱ ،ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺍﳌﻐﺎﻳﺮﺓ . ﻗﻠﻨﺎ :ﺍﳌﻐﺎﻳﺮﺓ ﺣﺎﺻﻠﺔ ﺑﺴﺒﺐ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻠﻐﻮﻱ ،ﻭﺍﻻﲢﺎﺩ ﺣﺎﺻﻞ ﺑﺴﺒﺐ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺸﺮﻋﻲ ،ﻭﻻ ﺑﺪ ﻣﻦ ﺍﳌﺼﲑ ﺇﱃ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺩﻓﻌﺎ ﻟﻠﺘﻨﺎﻗﺾ .ﺇﺫﺍ ﺛﺒﺘﺖ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﻓﻨﻘﻮﻝ :ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺍﳌﺴﻠﻢ ﻻ ﻳﻘﺘﻞ ﺑﺎﻟﺬﻣﻲ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻳﻘﺘﻞ .ﺣﺠﺔ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﺍﻟﺬﻣﻲ ﻣﺸﺮﻙ ﳌﺎ ﺫﻛﺮﻧﺎﻩ ،ﻭﺍﳌﺸﺮﻙ ﻣﺒﺎﺡ ﺍﻟﺪﻡ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻗﺘﻠﻮﺍ ﺍﳌﺸﺮﻛﲔ . ﻓﻜﺎﻥ ﺍﻟﺬﻣﻲ ﻣﺒﺎﺡ ﺍﻟﺪﻡ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻭﻣﺒﺎﺡ ﺍﻟﺪﻡ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﳚﺐ ﺍﻟﻘﺼﺎﺹ ﻋﻠﻰ ﻗﺎﺗﻠﻪ ،ﻭﻻ ﻳﺘﻮﺟﻪ ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻠﻪ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻬﺑﺬﺍ ﺍﻟﺪﻟﻴﻞ ﰲ ﺣﻖ ﺍﻟﻨﻬﻲ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﺒﻘﻰ ﻣﻌﻤﻮﻻ ﺑﻪ ﰲ ﺳﻘﻮﻁ ﺍﻟﻘﺼﺎﺹ ﻋﻦ ﻗﺎﺗﻠﻪ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺃﻗﻮﻯ ﺍﻟﺪﻻﺋﻞ ﻟﻨﺎ ﻋﻠﻰ ﺍﻟﻌﻔﻮ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ . ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻻﺳﺘﺪﻻﻝ ﻬﺑﺎ ﻣﻦ ﻭﺟﻮﻩ : ﺸ َﺮ َﻙ ﹺﺑ ِﻪ { ﻣﻌﻨﺎﻩ ﻻ ﻳﻐﻔﺮ ﺍﻟﺸﺮﻙ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ ﻷﻧﻪ ﺑﺎﻻﲨﺎﻉ ﻻ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ :ﺃﻥ ﻗﻮﻟﻪ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﻳﻐﻔﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ،ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺘﻮﺏ ﺍﳌﺸﺮﻙ ﻋﻦ ﺷﺮﻛﻪ ،ﻓﺎﺫﺍ ﻛﺎﻥ ﻗﻮﻟﻪ :ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﻟﺸﺮﻙ ﻫﻮ ﺃﻧﻪ
ﻚ { ﻫﻮ ﺃﻥ ﻳﻐﻔﺮﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ؛ ﻻ ﻳﻐﻔﺮﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ ،ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﻪ َ } :ﻭَﻳﻐْ ِﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻨﻔﻲ ﻭﺍﻻﺛﺒﺎﺕ ﻣﺘﻮﺍﺭﺩﻳﻦ ﻋﻠﻰ ﻣﻌﲎ ﻭﺍﺣﺪ .ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻟﻮ ﻗﺎﻝ :ﻓﻼﻥ ﻻ ﻳﻌﻄﻲ ﺃﺣﺪﺍ ﺗﻔﻀﻼ ،ﻭﻳﻌﻄﻲ ﺯﺍﺋﺪﺍ ﻓﺎﻧﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻧﻪ ﻳﻌﻄﻴﻪ ﺗﻔﻀﻼ ،ﺣﱴ ﻟﻮ ﺻﺮﺡ ﻭﻗﺎﻝ :ﻻ ﻳﻌﻄﻲ ﺃﺣﺪﺍ ﺷﻴﺌﹰﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ ﻭﻳﻌﻄﻲ ﺃﺯﻳﺪ ﻚ ﻟِﻤَﻦ َﻳﺸَﺎﺀ { ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ،ﻓﻜﻞ ﻋﺎﻗﻞ ﳛﻜﻢ ﺑﺮﻛﺎﻛﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ،ﻓﺜﺒﺖ ﺃﻥ ﻗﻮﻟﻪ َ } :ﻭَﻳﻐِْﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﻀﻞ .ﺇﺫﺍ ﺛﺒﺖ ﻫﺬﺍ ﻓﻨﻘﻮﻝ :ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ،ﻷﻥ ﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻏﻔﺮﺍﻥ ﺍﻟﺼﻐﲑﺓ ﻭﻏﻔﺮﺍﻥ ﺍﻟﻜﺒﲑﺓ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭﺍﺟﺐ ﻋﻘﻼ ،ﻓﻼ ﳝﻜﻦ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻴﻪ ،ﻓﺎﺫﺍ ﺗﻘﺮﺭ ﺫﻟﻚ ﱂ ﻳﺒﻖ ﺇﻻ ﲪﻞ ﺍﻵﻳﺔ ﻋﻠﻰ ﻏﻔﺮﺍﻥ ﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ .ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺴﻢ ﺍﳌﻨﻬﻴﺎﺕ ﻋﻠﻰ ﻗﺴﻤﲔ :ﺍﻟﺸﺮﻙ ﻭﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ،ﰒ ﺇﻥ ﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ،ﻭﺍﻟﻜﺒﲑﺓ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺼﻐﲑﺓ ،ﰒ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﺑﺄﻧﻪ ﻏﲑ ﻣﻐﻔﻮﺭ ﻗﻄﻌﺎ ،ﻭﻋﻠﻰ ﻣﺎ ﺳﻮﺍﻩ ﺑﺄﻧﻪ ﻣﻐﻔﻮﺭ ﻗﻄﻌﺎ ،ﻟﻜﻦ ﰲ ﺣﻖ ﻣﻦ ﻳﺸﺎﺀ ،ﻓﺼﺎﺭ ﺗﻘﺪﻳﺮ ﺍﻵﻳﺔ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﻐﻔﺮ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ،ﻟﻜﻦ ﰲ ﺣﻖ ﻣﻦ ﺷﺎﺀ .ﻭﳌﺎ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﻟﺸﺮﻙ ﻣﻐﻔﻮﺭ ،ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ﺃﻳﻀﹰﺎ ﻣﻐﻔﻮﺭﺓ .ﺍﻟﺜﺎﻟﺚ :ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ } :ﻟِﻤَﻦ َﻳﺸَﺎﺀ { ﻓﻌﻠﻖ ﻫﺬﺍ ﺍﻟﻐﻔﺮﺍﻥ ﺑﺎﳌﺸﻴﺌﺔ ،ﻭﻏﻔﺮﺍﻥ ﺍﻟﻜﺒﲑﺓ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭﻏﻔﺮﺍﻥ ﺍﻟﺼﻐﲑﺓ ﻣﻘﻄﻮﻉ ﺑﻪ ،ﻭﻏﲑ ﻣﻌﻠﻖ ﻋﻠﻰ ﺍﳌﺸﻴﺌﺔ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻐﻔﺮﺍﻥ ﺍﳌﺬﻛﻮﺭ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﻏﻔﺮﺍﻥ ﺍﻟﻜﺒﲑﺓ ﻗﺒﻞ ﺍﻟﺘﻮﺑﺔ ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ ،ﻭﺍﻋﺘﺮﺿﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻷﺧﲑ ﺑﺄﻥ ﺗﻌﻠﻴﻖ ﺍﻷﻣﺮ ﺑﺎﳌﺸﻴﺌﺔ ﻻ ﻳﻨﺎﰲ ﻭﺟﻮﺑﻪ ،ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ َ } :ﺑ ﹺﻞ ﺍﷲ ُﻳ َﺰﻛﹼﻰ ﻣَﻦ َﻳﺸَﺎﺀ { ] ﺍﻟﻨﺴﺎﺀ [ ٤٩ :ﰒ ﺇﻧﺎ ﻧﻌﻠﻢ ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﺰﻛﻲ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﺃﻫﻼ ﻟﻠﺘﺰﻛﻴﺔ ،ﻭﺇﻻ ﻛﺎﻥ ﻛﺬﺑﹰﺎ ،ﻭﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ ﳏﺎﻝ ،ﻓﻜﺬﺍ ﻫﻬﻨﺎ . ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻤﻌﺘﺰﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻛﻼﻡ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﺇﻻ ﺍﳌﻌﺎﺭﺿﺔ ﺑﻌﻤﻮﻣﺎﺕ ﺍﻟﻮﻋﻴﺪ ،ﻭﳓﻦ ﻧﻌﺎﺭﺿﻬﺎ ﺐ ﺴ َ ﺑﻌﻤﻮﻣﺎﺕ ﺍﻟﻮﻋﺪ ،ﻭﺍﻟﻜ ﻼﻡ ﻓﻴﻪ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺼﺎﺀ ﻣﺬﻛﻮﺭ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺑﻠﻰ ﻣَﻦ ﹶﻛ َ َﺳﻴّﹶﺌ ﹰﺔ ﻭﺃﺣﺎﻃﺖ ﹺﺑ ِﻪ َﺧﻄِﻴﹶﺌﺘُﻪُ ﻓﺄﻭﻟﺌﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ُﻫ ْﻢ ﻓِﻴﻬَﺎ ﺧﺎﻟﺪﻭﻥ { ] ﺍﻟﺒﻘﺮﺓ [ ٨١ :ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺍﻻﻋﺎﺩﺓ .ﻭﺭﻭﻯ ﺍﻟﻮﺍﺣﺪﻱ ﰲ ﺍﻟﺒﺴﻴﻂ ﺑﺎﺳﻨﺎﺩﻩ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ :ﻛﻨﺎ ﻋﻠﻰ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺮﺟﻞ ﻣﻨﺎ ﻋﻠﻰ ﻛﺒﲑﺓ ﺷﻬﺪﻧﺎ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﺣﱴ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﺄﻣﺴﻜﻨﺎ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ .ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﺇﱐ ﻷﺭﺟﻮ ﻛﻤﺎ ﻻ ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﺸﺮﻙ ﻋﻤﻞ ،ﻛﺬﻟﻚ ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻟﺘﻮﺣﻴﺪ ﺫﻧﺐ .ﺫﻛﺮ ﺫﻟﻚ ﻋﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺴﻜﺖ ﻋﻤﺮ . ﻭﺭﻭﻱ ﻣﺮﻓﻮﻋﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ » :ﺍﺗﺴﻤﻮﺍ ﺑﺎﻻﳝﺎﻥ ﻭﺃﻗﺮﺑﻮﺍ ﺑﻪ ﻓﻜﻤﺎ ﻻ ﳜﺮﺝ ﺇﺣﺴﺎﻥ ﺍﳌﺸﺮﻙ ﺍﳌﺸﺮﻙ ﻣﻦ ﺇﺷﺮﺍﻛﻪ ﻛﺬﻟﻚ ﻻ ﲣﺮﺝ ﺫﻧﻮﺏ ﺍﳌﺆﻣﻦ ﺍﳌﺆﻣﻦ ﻣﻦ ﺇﳝﺎﻧﻪ « .ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﻧﻪ ﻗﺎﻝ : ﳌﺎ ﻗﺘﻞ ﻭﺣﺸﻲ ﲪﺰﺓ ﻳﻮﻡ ﺃﺣﺪ ،ﻭﻛﺎﻧﻮﺍ ﻗﺪ ﻭﻋﺪﻭﻩ ﺑﺎﻻﻋﺘﺎﻕ ﺍﻥ ﻫﻮ ﻓﻌﻞ ﺫﻟﻚ ،ﰒ ﺃﻬﻧﻢ ﻣﺎ ﻭﻓﻮﺍ ﻟﻪ ﺑﺬﻟﻚ ،ﻓﻌﻨﺪ ﺫﻟﻚ ﻧﺪﻡ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﻓﻜﺘﺒﻮﺍ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻧﺒﻬﻢ ،ﻭﺍﻧﻪ ﻻ ﳝﻨﻌﻬﻢ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻻﺳﻼﻡ ﺇﻻ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺍﻟﺬﻳﻦ ﹶﻻ َﻳ ْﺪﻋُﻮ ﹶﻥ َﻣ َﻊ ﺍﷲ ﺇﳍﺎ ﺀﺍ َﺧ َﺮ { ] ﺍﻟﻔﺮﻗﺎﻥ [ ٦٨ :ﻓﻘﺎﻟﻮﺍ :ﻗﺪ ﺍﺭﺗﻜﺒﻨﺎ ﻛﻞ ﻣﺎ ﰲ ﺍﻵﻳﺔ ،ﻓﻨﺰﻝ ﻗﻮﻟﻪ : ﻼ ﺻﺎﳊﺎ { ] ﺍﻟﻔﺮﻗﺎﻥ [ ٧٠ :ﻓﻘﺎﻟﻮﺍ :ﻫﺬﺍ ﺷﺮﻁ ﺷﺪﻳﺪ ﳔﺎﻑ ﺃﻥ ﻻ ﻧﻘﻮﻡ ﺑﻪ ،ﻓﻨﺰﻝ ﺏ ﻭَﺀﺍ َﻣ َﻦ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ } ﹺﺇﻻﱠ ﻣَﻦ ﺗَﺎ َ ﻚ ﻟِﻤَﻦ َﻳﺸَﺎﺀ { ﻓﻘﺎﻟﻮﺍ :ﳔﺎﻑ ﺃﻥ ﻻ ﻧﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﻣﺸﻴﺌﺘﻪ ، ﺸ َﺮ َﻙ ﹺﺑ ِﻪ َﻭَﻳﻐِْﻔﺮُ ﻣَﺎ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﻗﻮﻟﻪ } :ﹺﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْﻐ ِﻔﺮُ ﺃﹶﻥ ﻳُ ْ ﺴ ﹺﻬ ْﻢ { ] ﺍﻟﺰﻣﺮ [ ٥٣ :ﻓﺪﺧﻠﻮﺍ ﻋﻨﺪ ﺫﻟﻚ ﰲ ﺍﻻﺳﻼﻡ .ﻭﻃﻌﻦ ﺍﻟﻘﺎﺿﻲ ﻓﻨﺰﻝ } ﹸﻗ ﹾﻞ ﻳﺎ ِﻋﺒَﺎﺩِﻯ ﺍﻟﺬﻳﻦ ﹶﺃ ْﺳ َﺮﻓﹸﻮ ﹾﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸ ِ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻗﺎﻝ :ﺍﻥ ﻣﻦ ﻳﺮﻳﺪ ﺍﻻﳝﺎﻥ ﻻ ﳚﻮﺯ ﻣﻨﻪ ﺍﳌﺮﺍﺟﻌﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪ؛ ﻭﻷﻥ ﻗﻮﻟﻪ } :ﹺﺇﻥﱠ ﺍﷲ َﻳ ْﻐ ِﻔﺮُ ﺍﻟﺬﻧﻮﺏ َﺟﻤِﻴﻌﹰﺎ { ] ﺍﻟﺰﻣﺮ [ ٥٣ :ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺍﻃﻼﻗﻪ ﻟﻜﺎﻥ ﺫﻟﻚ ﺍﻏﺮﺍﺀ ﳍﻢ ﺑﺎﻟﺜﺒﺎﺕ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ . ﻭﺍﳉﻮﺍﺏ ﻋﻨﻪ :ﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻘﺎﻝ :ﺍﻬﻧﻢ ﺍﺳﺘﻌﻈﻤﻮﺍ ﻗﺘﻞ ﲪﺰﺓ ﻭﺍﻳﺬﺍﺀ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺫﻟﻚ ﺍﳊﺪ ،ﻓﻮﻗﻌﺖ ﺍﻟﺸﺒﻬﺔ ﰲ ﻗﻠﻮﻬﺑﻢ ﺃﻥ ﺫﻟﻚ ﻫﻞ ﻳﻐﻔﺮ ﳍﻢ ﺃﻡ ﻻ ،ﻓﻠﻬﺬﺍ ﺍﳌﻌﲎ ﺣﺼﻠﺖ ﺍﳌﺮﺍﺟﻌﺔ .ﻭﻗﻮﻟﻪ :ﻫﺬﺍ ﺇﻏﺮﺍﺀ ﺑﺎﻟﻘﺒﻴﺢ ،ﻓﻬﻮ ﺍﻧﻪ ﺇﳕﺎ ﻳﺘﻢ ﻋﻠﻰ
ﻣﺬﻫﺒﻪ ،ﺃﻣﺎ ﻋﻠﻰ ﻗﻮﻟﻨﺎ :ﺍﻧﻪ ﺗﻌﺎﱃ ﻓﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ ،ﻓﺎﻟﺴﺆﺍﻝ ﺳﺎﻗﻂ ،ﻭﺍﷲ ﺃﻋﻠﻢ . ﺸ ﹺﺮ ْﻙ ﺑﺎﷲ ﹶﻓ ﹶﻘ ِﺪ ﺍﻓﺘﺮﻯ ﹺﺇﺛﹾﻤﹰﺎ َﻋﻈِﻴﻤﹰﺎ { ﺃﻱ ﺍﺧﺘﻠﻖ ﺫﻧﺒﺎ ﻏﲑ ﻣﻐﻔﻮﺭ ،ﻳﻘﺎﻝ :ﺍﻓﺘﺮﻯ ﻓﻼﻥ ﺍﻟﻜﺬﺏ ﺇﺫﺍ ﰒ ﻗﺎﻝ } :ﻭَﻣَﻦ ُﻳ ْ ﺍﻋﺘﻤﻠﻪ ﻭﺍﺧﺘﻠﻘﻪ ،ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻔﺮﻯ ﲟﻌﲎ ﺍﻟﻘﻄﻊ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ٢ﺹ ( ٢٤٠ ﻭﺍﻟﺸﺮﻙ ﺑﺎﷲ -ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﰲ ﻫﺬﺍ ﺍﳉﺰﺀ ﻋﻨﺪ ﺗﻔﺴﲑ ﻣﺜﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﻗﺒﻞ -ﻳﺘﺤﻘﻖ ﺑﺎﲣﺎﺫ ﺁﳍﺔ ﻣﻊ ﺍﷲ ﺍﲣﺎﺫﹰﺍ ﺻﺮﳛﹰﺎ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺎﺕ ﺍﻟﻘﺪﳝﺔ -ﻛﻤﺎ ﻳﺘﺤﻘﻖ ﺑﻌﺪﻡ ﺇﻓﺮﺍﺩ ﺍﷲ ﲞﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ؛ ﻭﺍﻻﻋﺘﺮﺍﻑ ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ﻬﺑﺬﻩ ﺍﳋﺼﺎﺋﺺ .ﻛﺈﺷﺮﺍﻙ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻱ ﺣﻜﺎﻩ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻬﻧﻢ } ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎﻬﻧﻢ ﺃﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ { ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻋﺒﺪﻭﻫﻢ ﻣﻊ ﺍﷲ .ﻭﻟﻜﻦ ﻛﺎﻧﻮﺍ ﻓﻘﻂ ﺍﻋﺘﺮﻓﻮﺍ ﳍﻢ ﲝﻖ ﺍﻟﺘﺸﺮﻳﻊ ﳍﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ .ﻓﺤﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﻭﺃﺣﻠﻮﺍ ﳍﻢ .ﻓﺎﺗﺒﻌﻮﻫﻢ ﰲ ﻫﺬﺍ . ﻭﻣﻨﺤﻮﻫﻢ ﺧﺎﺻﻴﺔ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ! ﻓﺤﻖ ﻋﻠﻴﻬﻢ ﻭﺻﻒ ﺍﻟﺸﺮﻙ .ﻭﻗﻴﻞ ﻋﻨﻬﻢ ﺇﻬﻧﻢ ﺧﺎﻟﻔﻮﺍ ﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ } ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺇﻻ ﻟﻴﻌﺒﺪﻭﺍ ﺇﳍﹰﺎ ﻭﺍﺣﺪﹰﺍ { ﻓﻴﻘﻴﻤﻮﺍ ﻟﻪ ﻭﺣﺪﻩ ﺍﻟﺸﻌﺎﺋﺮ ،ﻭﻳﺘﻠﻘﻮﺍ ﻣﻨﻪ ﻭﺣﺪﻩ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻷﻭﺍﻣﺮ . ﻭﻻ ﻏﻔﺮﺍﻥ ﻟﺬﻧﺐ ﺍﻟﺸﺮﻙ -ﻣﱴ ﻣﺎﺕ ﺻﺎﺣﺒﻪ ﻋﻠﻴﻪ -ﺑﻴﻨﻤﺎ ﺑﺎﺏ ﺍﳌﻐﻔﺮﺓ ﻣﻔﺘﻮﺡ ﻟﻜﻞ ﺫﻧﺐ ﺳﻮﺍﻩ . .ﻋﻨﺪﻣﺎ ﻳﺸﺎﺀ ﺍﷲ . .ﻭﺍﻟﺴﺒﺐ ﰲ ﺗﻌﻈﻴﻢ ﺟﺮﳝﺔ ﺍﻟﺸﺮﻙ ،ﻭﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳌﻐﻔﺮﺓ ،ﺃﻥ ﻣﻦ ﻳﺸﺮﻙ ﺑﺎﷲ ﳜﺮﺝ ﻋﻦ ﺣﺪﻭﺩ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ﲤﺎﻣﺎﹰ؛ ﻭﺗﻔﺴﺪ ﻛﻞ ﻓﻄﺮﺗﻪ ﲝﻴﺚ ﻻ ﺗﺼﻠﺢ ﺃﺑﺪﹰﺍ } :ﻭﻣﻦ ﻳﺸﺮﻙ ﺑﺎﷲ ﻓﻘﺪ ﺿﻞ ﺿﻼ ﹰﻻ ﺑﻌﻴﺪﹰﺍ { . . ﻭﻟﻮ ﺑﻘﻲ ﺧﻴﻂ ﻭﺍﺣﺪ ﺻﺎﱀ ﻣﻦ ﺧﻴﻮﻁ ﺍﻟﻔﻄﺮﺓ ﻟﺸﺪﻩ ﺇﱃ ﺍﻟﺸﻌﻮﺭ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺭﺑﻪ؛ ﻭﻟﻮ ﻗﺒﻞ ﺍﳌﻮﺕ ﺑﺴﺎﻋﺔ . .ﻓﺄﻣﺎ ﻭﻗﺪ ﻏﺮﻏﺮ -ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺸﺮﻙ -ﻓﻘﺪ ﺍﻧﺘﻬﻰ ﺃﻣﺮﻩ ﻭﺣﻖ ﻋﻠﻴﻪ ﺍﻟﻘﻮﻝ } :ﻭﻧﺼﻠﻪ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﲑﹰﺍ! { . ﺕ ﺴﻨَﺎ ِ ﻁ َﺣ َ ﻚ ُﺣﺒُﻮ ﹸ ) (٤٨ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ .ﹶﻓﹺﺈﻥﱠ ﺍﹾﻟﹺﺈ ْﺷﺮَﺍ َﻙ ﺇﺫﹶﺍ ﹶﻟ ْﻢ ُﻳ ْﻐ ﹶﻔ ْﺮ َﻭﹶﺃﻧﱠﻪُ ﻣُﻮﺟﹺﺐٌ ﻟِﻠﹾ ﺨُﻠﹸﻮﺩِ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ ﹶﻟ ﹺﺰ َﻡ ِﻣ ْﻦ ﹶﺫِﻟ َ ﻚ ﹺﺑﹶﺄﻧﱠﻬُﻢُ ﺍﺗﱠﺒَﻌُﻮﺍ ﻣَﺎ ﻁ َﺟﻤِﻴ ﹺﻊ ﺍﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ َ ،ﻭﹶﻗ ْﻮﻟﹸﻪُ } :ﹶﺫِﻟ َ ﺏ ﹶﻏ ْﻴ َﺮ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﻟ ْﻢ ُﻳ َﻌﻠﱢ ْﻖ ﺑﹺﻬَﺎ ُﺣﺒُﻮ ﹶ ﺻَﺎ ِﺣﹺﺒ ِﻪ)َ ، (١ﻭﹶﻟﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﺳَﺎِﺋ َﺮ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﻚ ﹸﻛﻔﹾﺮٌ ،ﻭﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ }:ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﻂ ﹶﺃ ْﻋﻤَﺎﹶﻟ ُﻬ ْﻢ { ) (٢٨ﺳﻮﺭﺓ ﳏﻤﺪِ .ﻟﹶﺄﻥﱠ ﹶﺫِﻟ َ ﺿﻮَﺍَﻧ ُﻪ ﹶﻓﹶﺄ ْﺣَﺒ ﹶ ﻂ ﺍﻟﻠﱠ َﻪ َﻭ ﹶﻛ ﹺﺮﻫُﻮﺍ ﹺﺭ ْ ﺨﹶ ﹶﺃ ْﺳ َ ﻂ ﹶﺃ ْﻋﻤَﺎﹸﻟ ﹸﻜ ْﻢ ﻭَﺃﹶﻧﺘُﻢْ ﻟﹶﺎ ﺤَﺒ ﹶ ﺾ ﺃﹶﻥ َﺗ ْ ﻀ ﹸﻜ ْﻢ ِﻟَﺒ ْﻌ ﹴ ﺠ ْﻬ ﹺﺮ َﺑ ْﻌ ِ ﺠ َﻬﺮُﻭﺍ ﹶﻟﻪُ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﹶﻛ َ ﺕ ﺍﻟﻨﱠﹺﺒﻲﱢ َﻭﻟﹶﺎ َﺗ ْ ﺻ ْﻮ ِ ﻕ َ ﺻﻮَﺍَﺗ ﹸﻜ ْﻢ ﹶﻓ ْﻮ َ ﺁﻣَﻨُﻮﺍ ﻟﹶﺎ َﺗ ْﺮﹶﻓﻌُﻮﺍ ﹶﺃ ْ ﻂ ﺤَﺒ ﹶ ﻁ َﻭﺻَﺎ ِﺣﺒُﻪُ ﻟﹶﺎ َﻳ ْﺪﺭﹺﻱ ﹶﻛﺮَﺍ ِﻫَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳُ ْ ﺤﺒُﻮ ﹶ ﻀﻤﱠﻦُ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻓﹶﻴَﻘﹾﺘَﻀِﻲ ﺍ ﹾﻟ ُ ﻚ ﹶﻗ ْﺪ َﻳَﺘ َ ﺸ ُﻌﺮُﻭ ﹶﻥ { ) (٢ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕِ ،ﻟﹶﺄﻥﱠ ﹶﺫِﻟ َ َﺗ ْ ﺼَﻴ ﹶﺔ ﹶﻗ ْﺪ َﺗﻜﹸﻮ ﹸﻥ ﺐ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻤ ْﻌ ِ ﻁ َ .ﻭﻟﹶﺎ َﺭ ْﻳ َ ﺤﺒُﻮ ِ ﻚ ِ،ﻟﹶﺄﻧﱠﻪُ ُﻳ ﹾﻔﻀِﻲ ﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟ ُﻤ ﹾﻘَﺘﻀِﻲ ِﻟ ﹾﻠ ُ ﻂ ﹶﻓَﻨﻬَﺎ ُﻫ ْﻢ َﻋ ْﻦ ﹶﺫِﻟ َ ﺤَﺒ ﹶ ﺸَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﻳُ ْ ﹶﺃ ْﻭ َﺧ ْ ﻒ ﺍ ﹾﻟ َﻤﻌَﺎ ﺻِﻲ َﺑﺮﹺﻳ ُﺪ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ )(٢ َﺳَﺒﺒًﺎ ِﻟﹾﻠ ﹸﻜ ﹾﻔ ﹺﺮ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺑ ْﻌﺾُ ﺍﻟﺴﱠﹶﻠ ِ __________ ﺴﺒُﻮ ﹶﻥ ﺤَ ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭ ُﻫ ْﻢ َﻳ ْ ﺿﻞﱠ َﺳ ْﻌﻴُﻬُ ْﻢ ﻓِﻲ ﺍ ﹾﻟ َ ) - (١ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ َﻫ ﹾﻞ ﻧَُﻨﺒﱢﺌﹸﻜﹸ ْﻢ ﺑﹺﺎﻟﹾﺄﹶﺧْﺴَﺮﹺﻳﻦَ ﹶﺃ ْﻋﻤَﺎﻟﹰﺎ ) (١٠٣ﺍﻟﱠﺬِﻳﻦَ َ ﺖ ﹶﺃ ْﻋﻤَﺎﹸﻟ ُﻬ ْﻢ ﹶﻓﻠﹶﺎ ُﻧﻘِﻴ ُﻢ ﹶﻟ ُﻬ ْﻢ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭ ْﺯﻧًﺎ ﺤﹺﺒ ﹶﻄ ْ ﺕ َﺭﺑﱢ ﹺﻬ ْﻢ َﻭِﻟﻘﹶﺎِﺋ ِﻪ ﹶﻓ َ ﻚ ﺍﻟﱠﺬِﻳﻦَ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹺﺑ َﺂﻳَﺎ ِ ﺴﻨُﻮ ﹶﻥ ﺻُﻨْﻌًﺎ ) (١٠٤ﺃﹸﻭﹶﻟِﺌ َ ﺤِ ﹶﺃﻧﱠ ُﻬ ْﻢ ُﻳ ْ ﻚ َﺟﺰَﺍ ُﺅ ُﻫ ْﻢ َﺟ َﻬﻨﱠ ُﻢ ﹺﺑﻤَﺎ ﹶﻛ ﹶﻔﺮُﻭﺍ ﻭَﺍﺗﱠﺨَﺬﹸﻭﺍ َﺁﻳَﺎﺗِﻲ َﻭ ُﺭ ُﺳﻠِﻲ ﻫُﺰُﻭًﺍ )] (١٠٦ﺍﻟﻜﻬﻒ{ [١٠٧- ١٠٣/ ) (١٠٥ﹶﺫِﻟ َ ) - (٢ﻭﰲ ﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ١٠٣ﺹ (٦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻌﲔ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ: ﺍﻟﺴﺆﺍﻝ :ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ! ﻣﺎ ﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻌﲔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ؟ ﺍﳉﻮﺍﺏ :ﺃﻫﻢ ﺷﻲﺀ ﻳﻌﲔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ ﺧﻮﻑ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﺃﻥ ﻳﺮﺩﺩ ﰲ ﻓﻜﺮﻩ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﻚ ﹶﻛﺪْﺣﹰﺎ ﹶﻓﻤُﻼﻗِﻴ ِﻪ ] ﺍﻻﻧﺸﻘﺎﻕ [٦:ﻭﺃﻥ ﻳﺆﻣﻦ ﻭﻳﻮﻗﻦ ﺑﺄﻥ ﺃﻱ ﻋﻤﻞ ﻳﻌﻤﻠﻪ ﻓﺈﻧﻪ ﺳﻴﻼﻗﻲ ﺭﺑﻪ ﻚ ﻛﹶﺎﺩِﺡٌ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ ﺍ ِﻹ ْﻧﺴَﺎ ﹸﻥ ﹺﺇﻧﱠ َ ﺑﺬﻟﻚ .ﺛﺎﻧﻴﹰﺎ :ﺃﻥ ﻳﻔﻜﺮ ﰲ ﺍﻟﻌﺎﻗﺒﺔ ،ﻣﺎ ﻫﻲ ﺍﻟﻌﺎﻗﺒﺔ ﻣﻦ ﺍﳌﻌﺼﻴﺔ؟ ﻋﻮﺍﻗﺐ ﺍﳌﻌﺎﺻﻲ ﺳﻴﺌﺔ؛ ﻷﻬﻧﺎ ﻬﺗﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻌﺼﻴﺔ ﺍﷲ
ﻋﺰ ﻭﺟﻞ ،ﻓﻼ ﻳﺰﺍﻝ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ ﺣﱴ ﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻟﺸﺮﻙ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﺇﻥ ﺍﳌﻌﺎﺻﻲ ﺑﺮﻳﺪ ﺍﻟﻜﻔﺮ .ﺃﻱ: ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺮﲢﻞ ﻣﻨﻬﺎ ﻣﺮﺣﻠﺔ ﻣﺮﺣﻠﺔ ﺣﱴ ﻳﺼﻞ ﺇﱃ ﻏﺎﻳﺘﻪ -ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﻭﻳﺪﻝ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻗﻮﻝ ﺍ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ: ﺴﺒُﻮ ﹶﻥ ] ﺍﳌﻄﻔﻔﲔ [١٤- ١٣:ﻓﺎﻟﺬﻧﻮﺏ ﲔ * ﹶﻛﻠﱠﺎ َﺑ ﹾﻞ ﺭَﺍ ﹶﻥ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻜ ِ ﺇﹺﺫﹶﺍ ُﺗ ْﺘﻠﹶﻰ َﻋﹶﻠ ْﻴ ِﻪ ﺁﻳَﺎُﺗﻨَﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃﺳَﺎ ِﻃﲑُ ﺍ ﹾﻟﹶﺄﻭﱠِﻟ َ ﳌﺎ ﺭﺍﻧﺖ ﻋﻠﻰ ﺍﻟﻘﻠﺐ -ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﺃﺭﺗﻪ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺃﻧﻪ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ ﻳﻌﲏ :ﺳﻮﺍﻟﻴﻒ ،ﻓﺈﺫﺍ ﺗﺄﻣﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﻮﺍﻗﺐ ﺍﳌﻌﺼﻴﺔ ﻓﺈﻥ ﻫﺬﻩ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﺮﻛﻬﺎ .ﺛﺎﻟﺜﹰﺎ :ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﳌﻌﺼﻴﺔ ﻻ ﺗﺰﻳﺪﻩ ﻣﻦ ﺍﷲ ﺇﻻ ﺑﻌﺪﹰﺍ ،ﻭﺇﺫﺍ ﺍﺑﺘﻌﺪ ﻋﻦ ﺍﷲ ﺍﺑﺘﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻨﻪ ،ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺍﺑﺘﻌﺪ ﻋﻦ ﺍﷲ -ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﺻﺎﺭ ﰲ ﻗﻠﺒﻪ ﻭﺣﺸﺔ ،ﻭﺻﺎﺭ ﻛﺄﻥ ﺻﻔﺤﺔ ﺃﻣﺎﻣﻪ ﻳﻘﺮﺅﻫﺎ ﺍﻟﻨﺎﺱ ﲟﻌﺎﻳﺒﻪ ﻭﻣﻌﺎﺻﻴﻪ ،ﻭﲡﺪﻩ ﻗﺪ ﻛﺘﺐ ﻋﻠﻴﻪ ﺍﻟﺬﻝ ،ﻓﻴﺘﺄﻣﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻫﺬﺍ ﳑﺎ ﻳﻘﻮﻳﻪ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺼﻴﺔ .ﺭﺍﺑﻌﹰﺎ :ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻟﻚ ﺃﻳﻀﹰﺎ :ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﺑﺴﺒﺐ ﻣﻌﺎﺷﺮﺓ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺴﻮﺀ ﻓﻠﻴﺒﺘﻌﺪ ﻋﻨﻬﻢ ﻭﳚﺘﻨﺒﻬﻢ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺜﹼﻞ ﺟﻠﻴﺲ ﺍﻟﺴﻮﺀ ﺑﻨﺎﻓﺦ ﺍﻟﻜﲑ ،ﻗﺎﻝ) :ﺇﻣﺎ ﺃﻥ ﳛﺮﻕ ﺛﻴﺎﺑﻚ ،ﻭﺇﻣﺎ ﺃﻥ ﲡﺪ ﻣﻨﻪ ﺭﺍﺋﺤﺔ ﺧﺒﻴﺜﺔ(. ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٥ﺹ ( ٤٤٢٠ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٣٤٤٦٨ﻫﻞ ﺗﻘﺒﻞ ﺣﺴﻨﺎﺕ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ٠٨ :ﲨﺎﺩﻱ ﺍﻷﻭﱃ ١٤٢٤ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺰﻭﺩ ﺭﺻﻴﺪ ﺣﺴﻨﺎﺗﻪ ﻭﻫﻮ ﻣﺮﺗﻜﺐ ﻛﺒﺎﺋﺮ ﻛﺎﻟﻨﻤﻴﻤﺔ ﻭﺍﻟﺰﻧﺎ ﻭﺍﻟﺴﺮﻗﺔ ﻭﻏﲑﻫﺎ ﻭﻫﻞ ﻳﻘﺒﻞ ﺍﷲ ﻣﻨﻪ؟ ﻭﻫﻞ ﻳﻮﺟﺪ ﺇﻧﺴﺎﻥ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻭﻫﻮ ﻣﺼﺮ ﻋﻠﻰ ﻣﻌﺎﺹ ﻛﺒﲑﺓ ﻭﻟﻜﻦ ﺗﺮﺟﺢ ﻛﻔﺔ ﺣﺴﻨﺎﺗﻪ؟ ﻭﲤﻨﻴﺎﰐ ﻟﻜﻢ ﺑﺎﻟﺘﻮﻓﻴﻖ. ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ: ﻓﺎﻟﻜﺒﺎﺋﺮ ﻻ ﲢﺒﻂ ﲨﻴﻊ ﺍﳊﺴﻨﺎﺕ ،ﻭﻻ ﲤﻨﻊ ﻗﺒﻮﳍﺎ ،ﻭﻟﻜﻦ ﻗﺪ ﺗُﺤﺒﻂ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺑﻘﺪﺭﻫﺎ ﻋﻨﺪ ﻭﺯﻥ ﺃﻋﻤﺎﻟﻪ ،ﻓﺈﻥ ﺭﺟﺤﺖ ﺣﺴﻨﺎﺗﻪ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﻮﺍﺏ ،ﻭﺇﻥ ﺭﺟﺤﺖ ﺳﻴﺌﺎﺗﻪ ﻋﻠﻰ ﺣﺴﻨﺎﺗﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻘﺎﺏ ،ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ " ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ" ﻭﺭﻭﺍﻩ ﺃﻳﻀﹰﺎ ﻏﲑﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﺧﻠﺘﺎﻥ ﻻ ﳛﺼﻴﻬﻤﺎ ﺭﺟﻞ ﻣﺴﻠﻢ ﺇﻻ ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﳘﺎ ﻳﺴﲑ ﻭﻣﻦ ﻳﻌﻤﻞ ﻬﺑﻤﺎ ﻗﻠﻴﻞ .ﻗﻴﻞ :ﻭﻣﺎ ﳘﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ :ﻳُﻜﺒﱢﺮ ﺃﺣﺪﻛﻢ ﰲ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ ﻋﺸﺮًﺍ ،ﻭﳛﻤﺪ ﻋﺸﺮًﺍ ،ﻭﻳﺴﺒﺢ ﻋﺸﺮًﺍ ،ﻓﺬﻟﻚ ﲬﺴﻮﻥ ﻭﻣﺎﺋﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻭﺃﻟﻒ ﻭﲬﺴﻤﺎﺋﺔ ﰲ ﺍﳌﻴﺰﺍﻥ ،ﻓﺮﺃﻳﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﺪﻫﻦﱠ ﺑﻴﺪﻩ ،ﻭﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ﺳﺒﺤﻪ ﻭﲪﺪﻩ ﻭﻛﱪﻩ ،ﻓﺘﻠﻚ ﻣﺎﺋﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻭﺃﻟﻒ ﰲ ﺍﳌﻴﺰﺍﻥ ،ﻓﺄﻳﻜﻢ ﻳﻌﻤﻞ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺃﻟﻔﲔ ﻭﲬﺴﻤﺎﺋﺔ ﺳﻴﺌﺔ ،ﻗﻴﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﻻ ﳛﺼﻴﻬﻤﺎ .ﻗﺎﻝ :ﻳﺄﰐ ﺃﺣﺪﻛﻢ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺻﻼﺗﻪ ﻓﻴﺬﻛﺮﻩ ﺣﺎﺟﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻼ ﻳﺬﻛﺮﻩ .ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ : ﺻﺤﻴﺢ. ﻓﺪﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻭﺯﻥ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﳌﻘﺎﺻﺔ ﺑﻴﻨﻬﻤﺎ ،ﻭﻗﺪ ﻗﺮﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻻ ﳛﺒﻂ ﲨﻴﻊ ﺍﳊﺴﻨﺎﺕ ﺇﻻ ﺍﻟﻜﻔﺮ ،ﻛﻤﺎ ﻻ ﳛﺒﻂ ﲨﻴﻊ ﺍﻟﺴﻴﺌﺎﺕ ﺇﻻ ﺍﻟﺘﻮﺑﺔ ،ﻓﺼﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﺇﺫﺍ ﺃﺗﻰ ﲝﺴﻨﺎﺕ ﻳﺒﺘﻐﻲ ﻬﺑﺎ ﺭﺿﺎ ﺍﷲ ﺃﺛﺎﺑﻪ ﺍﷲ ﺫﻟﻚ، ﻭﺇﻥ ﻛﺎﻥ ﻣﺴﺘﺤﻘﹰﺎ ﺍﻟﻌﻘﻮ ﺑﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻋﻠﻰ ﻛﺒﲑﺗﻪ. ﻭﻬﺑﺬﺍ ﺗﻌﻠﻢ ﺃﻥ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ ﳝﻜﻨﻪ ﺃﻥ ﻳﺰﻳﺪ ﺭﺻﻴﺪﻩ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﻭﺃﻥ ﺍﷲ ﻳﻘﺒﻠﻬﺎ ﻣﻨﻪ ،ﻭﺃﻥ ﻣﻦ ﺭﺟﺤﺖ ﻛﻔﺔ ﺣﺴﻨﺎﺗﻪ ﻋﻠﻰ ﻛﻔﺔ ﺳﻴﺌﺎﺗﻪ ﺇﺫﺍ ﺍﺗﻘﺎﻩ ﻓﻴﻬﺎ ﻭﻋﻤﻠﻬﺎ ﺧﺎﻟﺼﺔ ﻟﻮﺟﻬﻪ ﺩﺧﻞ ﺍﳉﻨﺔ.
ﻼ ﻳﺴﺘﻮﺟﺐ ﺃﻥ ﻳﺒﲎ ﻟﻪ ﻗﺼﺮ ﰲ ﺍﳉﻨﺔ ﻭﻳﻐﺮﺱ ﻭﻗﺪ ﺳﺌﻞ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ :ﻋﻦ ﺭﺟﻞ ﻣﺴﻠﻢ ﻳﻌﻤﻞ ﻋﻤ ﹰ ﻟﻪ ﻏﺮﺍﺱ ﺑﺎﲰﻪ ،ﰒ ﻳﻌﻤﻞ ﺫﻧﻮﺑًﺎ ﻳﺴﺘﻮﺟﺐ ﻬﺑﺎ ﺍﻟﻨﺎﺭ ،ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﲰﻪ ﺃﻧﻪ ﰲ ﺍﳉﻨﺔ ﻭﻫﻮ ﰲ ﺍﻟﻨﺎﺭ؟ ﻓﺄﺟﺎﺏ :ﻭﺇﻥ ﺗﺎﺏ ﻋﻦ ﺫﻧﻮﺑﻪ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ﻓﺈﻥ ﺍﷲ ﻳﻐﻔﺮ ﻟﻪ ﻭﻻ ﳛﺮﻣﻪ ﻣﺎ ﻛﺎﻥ ﻭﻋﺪﻩ ﺑﻞ ﻳﻌﻄﻴﻪ ﺫﻟﻚ ،ﻭﺇﻥ ﱂ ﻳﺘﺐ ﻭﺯﻧﺖ ﺣﺴﻨﺎﺗﻪ ﻭﺳﻴﺌﺎﺗﻪ ،ﻓﺈﻥ ﺭﺟﺤﺖ ﺣﺴﻨﺎﺗﻪ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺜﻮﺍﺏ ،ﻭﺇﻥ ﺭﺟﺤﺖ ﺳﻴﺌﺎﺗﻪ ﻋﻠﻰ ﺣﺴﻨﺎﺗﻪ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺬﺍﺏ .ﻭﻣﺎ ﺃﻋﺪ ﻟﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﳛﺒﻂ ﺣﻴﻨﺌﺬ ﺑﺎﻟﺴﻴﺌﺎﺕ ﺍﻟﱵ ﺯﺍﺩﺕ ﻋﻠﻰ ﺣﺴﻨﺎﺗﻪ ،ﻛﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ﻋﻤﻞ ﺳﻴﺌﺎﺕ ﺍﺳﺘﺤﻖ ﻬﺑﺎ ﺍﻟﻨﺎﺭ ﰒ ﻋﻤﻞ ﺑﻌﺪﻫﺎ ﺣﺴﻨﺎﺕ ﺗﺬﻫﺐ ﺍﻟﺴﻴﺌﺎﺕ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳌﻌﺎﺻﻲ ﻭﻻﺳﻴﻤﺎ ﺍﻟﻜﺒﺎﺋﺮ ﺳﺒﺐ ﻟﺴﻮﺀ ﺍﳋﺎﲤﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ: ﺤ ﹶﺬ ﹺﺭ ﺍﹾﻟﺬِﻳ َﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﹶﺃ ﹾﻥ ُﺗﺼِﻴُﺒ ُﻬ ْﻢ ﹶﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ُﻳﺼِﻴُﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ]ﺍﻟﻨﻮﺭ.[: ﹶﻓ ﹾﻠَﻴ َ ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻭﻏﲑﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺇﻥ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﺃﺫﻧﺐ ﻛﺎﻧﺖ ﻧﻜﺘﺔ ﺳﻮﺩﺍﺀ ﰲ ﻗﻠﺒﻪ ،ﻓﺈﻥ ﺗﺎﺏ ﻭﻧﺰﻉ ﻭﺍﺳﺘﻐﻔﺮ ﺻﻘﻞ ﻗﻠﺒﻪ ،ﻭﺇﻥ ﺯﺍﺩ ﺯﺍﺩﺕ ﺣﱴ ﻳﻌﻠﻮ ﻗﻠﺒﻪ ﺫﺍﻙ ﺍﻟﺮﻳﻦ ﺍﻟﺬﻱ ﺴﺒُﻮ ﹶﻥ] ﺍﳌﻄﻔﻔﲔ [:ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ : ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﹶﻛ ﻼﱠ َﺑ ﹾﻞ ﺭَﺍ ﹶﻥ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹾﻜ ِ ﺇﺳﻨﺎﺩﻩ ﻗﻮﻱ. ﻭﻟﺬﺍ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﺍﳌﻌﺎﺻﻲ ﺑﺮﻳﺪ ﺍﻟﻜﻔﺮ .ﻛﻤﺎ ﺃﻥ ﺍﳊﻤﻰ ﺑﺮﻳﺪ ﺍﳌﻮﺕ .ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻭﻏﲑﻩ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ :ﺍﺭﲪﻮﺍ ﺗﺮﲪﻮﺍ ،ﻭﺍﻏﻔﺮﻭﺍ ﻳﻐﻔﺮ ﺍﷲ ﻟﻜﻢ ،ﻭﻳﻞ ﻷﻗﻤﺎﻉ ﺍﻟﻘﻮﻝ ،ﻭﻳﻞ ﻟﻠﻤﺼﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺼﺮﻭﻥ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺎﺅﻭﻁ :ﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ. ﻓﻌﻠﻰ ﻣﻦ ﺍﺑﺘﻠﻲ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻥ ﻳﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻗﺒﻞ ﺃﻥ ﳜﺘﻢ ﻟﻪ ﺑﺴﻮﺀ ﻋﻴﺎﺫﹰﺍ ﺑﺎﷲ ﻣﻦ ﺫﻟﻚ. ﻭﺭﺍﺟﻊ ﻟﻸﳘﻴﺔ ﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ ، ٢٤٨٧٤ :ﻭﺍﻟﻔﺘﻮﻯ ﺭﻗﻢ. ٢٨٧٤٨ : ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٦ﺹ ( ٤٥٠٦ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٤٥٨٤٩ﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ ﻣﱴ ﻳﺆﺧﺬ ﻬﺑﺎ ﺻﺎﺣﺒﻬﺎ ﻬﺗﻠﻜﻪ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ٣٠ :ﳏﺮﻡ ١٤٢٥ ﺍﻟﺴﺆﺍﻝ ﺃﻧﺎ ﺷﺎﺏ ﻋﻤﺮﻱ ٢٨ﺳﻨﺔ ﻣﺼﺎﺏ ﺑﺎﻟﺸﻴﺰﻭﻓﺮﻳﻨﻴﺎ ﻣﻨﺬ ﺳﻦ ١٢ﻋﺎﻣﺎ ﺗﻘﺮﻳﺒﺎﹰ ،ﻭﻗﺪ ﺍﺑﺘﺪﺃﺕ ﺑﺄﺧﺬ ﺍﻟﻌﻼﺝ ﻣﻨﺬ ١٤ﺇﱃ ﺍﻵﻥ ﻋﺎﻧﻴﺖ ﻣﺎ ﻳﻌﺎﺩﻝ ﺃﻛﺜﺮ ﻣﻦ ﺳﺮﻃﺎﻥ ﻫﺬﺍ ﺑﺎﻋﺘﺮﺍﻑ ﺍﻷﻃﺒﺎﺀ ،ﻭﺣﺴﺐ ﺍﻋﺘﻘﺎﺩ ﺍﻷﻃﺒﺎﺀ ﻓﺈﻥ ﺍﻟﺸﻔﺎﺀ ﻣﻴﺆﻭﺱ ﻣﻨﻪ ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻣﻦ ﻋﻠﻲ ﻬﺑﺬﺍ ﺍﳌﺮﺽ ﻷﻧﻪ ﺣﻠﻤﻲ ﺍﻷﻭﻝ ﻭﺍﻷﺧﺮ ﺑﺄﻥ ﺃﻛﻮﻥ ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﰲ ﺍﳉﻨﺔ ،ﻟﻜﻦ ﻛﻴﻒ ﻣﻊ ﻛﺜﺮﺓ ﺫﻧﻮﰊ ﺃﻋﲏ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﻳﺮﻳﺪ ﻫﺬﻩ ﺍﳌﻨﺰﻟﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺭﲟﺎ ﺃﻗﻞ ﺇﺫﺍ ﻋﺠﺰﺕ ﻋﻦ ﺗﺮﻙ ﺫﻧﻮﰊ ﺍﻟﺜﻼﺛﺔ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﺘﺪﺧﲔ ﻭﲰﺎﻉ ﺍﳌﻌﺎﺯﻑ ﻭﻣﺸﺎﻫﺪﺓ ﺍﻷﻓﻼﻡ ﺍﻷﺟﻨﺒﻴﺔ ﻛﻞ ﻳﻮﻡ ﺗﻘﺮﻳﺒﹰﺎ ﻣﻊ ﺃﱐ ﺑﻌﺖ ﺍﻟﺘﻠﻔﺎﺯ ﻷﺳﻴﻄﺮ ﻋﻠﻰ ﻣﺎ ﺃﺷﺎﻫﺪ ﻣﻦ ﺃﻱ ﳎﻮﻥ ﻭﺃﺣﺐ ﺍﻟﻘﺮﺁﻥ ﻭﻛﺘﺐ ﺍﻟﺸﺮﻉ ،ﻭﺃﻧﺎ ﻫﻨﺎ ﻣﺮﻳﺾ ﻭﺣﻴﺪ ﻋﺎﺟﺰ ﻋﻦ ﺍﻟﻌﻤﻞ ﻻ ﺃﺭﻳﺪ ﺍﳌﻮﺕ ﺇﻻ ﻣﻘﺮﺑﺎﹰ ،ﻭﻣﺎ ﻋﺪﺕ ﺍﺣﺘﻤﻞ ﺍﻟﺪﻧﻴﺎ ﺃﺭﻳﺪ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻣﻘﺮﺑﹰﺎ ﰲ ﺍﳉﻨﺔ ﺍﻟﻴﻮﻡ ﻗﺒﻞ ﺍﻟﻐﺪ ﻣﺎ ﻋﺪﺕ ﺃﻃﻴﻖ ﻓﺮﺍﻕ ﺍﳊﻮﺭ ﻭﺍﻟﻘﺼﻮﺭ ،ﻓﻠﻴﺘﲏ ﺍﻵﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻟﺪﺟﺎﻝ ﻭﺍﻗﻒ ﻓﺄﺧﺮﺝ ﻟﻪ ﻫﻞ ﱄ ﺃﻣﻞ ﺃﻥ ﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﻗﺮﻳﺒﹰﺎ ﺟﺪﺍﹰ ،ﺇﺫﺍ ﺳﺄﻟﺖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﻛﻞ ﻫﺬﻩ ﺍﻟﺬﻧﻮﺏ ﻫﻞ ﺃﻧﺘﻈﺮ ﺷﻔﺎﻋﺔ ﻣﻌﺎﻧﺎﰐ ﺃﻡ ﻫﺬﺍ ﺍﻋﺘﺪﺍﺀ ﰲ ﺍﻟﺪﻋﺎﺀ ﰒ ﻳﺄﺱ؟
ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ،ﺃﻣﺎ ﺑﻌﺪ: ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻌﺠﻞ ﻟﻚ ﺑﺎﻟﺸﻔﺎﺀ ﻭﺍﻟﻌﺎﻓﻴﺔ ،ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﺩﺍﺀ ﺇﻻ ﻭﺃﻧﺰﻝ ﻟﻪ ﺩﻭﺍﺀ ﻋﻠﻤﻪ ﻣﻦ ﻋﻠﻤﻪ ﻭﺟﻬﻠﻪ ﻣﻦ ﺟﻬﻠﻪ ،ﻭﻣﻦ ﺍﻟﺪﻭﺍﺀ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺮﻗﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻷﺫﻛﺎﺭ ﺍﳌﺄﺛﻮﺭﺓ ﻭﺍﻹﳊﺎﺡ ﻋﻠﻰ ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ ،ﻣﻮﻗﻨﹰﺎ ﺑﺎﻹﺟﺎﺑﺔ ﻣﻌﺘﺼﻤﹰﺎ ﻼ ﻋﻠﻴﻪ ﻣﺘﱪﺋﹰﺎ ﻣﻦ ﻛﻞ ﺣﻮﻝ ﻭﻗﻮﺓ ﻟﻐﲑﻩ ،ﻭﺃﺑﺸﺮ ﲝﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ ،ﻭﻧﻨﺼﺢ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺇﱃ ﻗﺴﻢ ﺑﺎﷲ ﻣﺘﻮﻛ ﹰ ﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﺑﺎﻟﺸﺒﻜﺔ ﻭﺳﺘﺠﺪ ﻋﻨﺪﻫﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﺗﻨﺘﻔﻊ ﺑﻪ. ﻭﺃﻣﺎ ﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﺳﺒﺐ ﻟﻜﻞ ﺑﻼﺀ ﻭﺷﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺴ ﹾﻔﻨَﺎ ﹺﺑ ِﻪ ﺤﺔﹸ َﻭ ِﻣ ْﻨﻬُﻢ ﻣﱠ ْﻦ َﺧ َ ﻛﺜﲑﺓ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﻜﹸﻠًّﺎ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﹺﺑﺬﹶﻧﹺﺒ ِﻪ ﹶﻓ ِﻤ ْﻨﻬُﻢ ﻣﱠ ْﻦ ﺃﹶﺭْﺳَﻠﹾﻨَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﺣَﺎ ﺻِﺒًﺎ َﻭ ِﻣ ْﻨﻬُﻢ ﻣﱠ ْﻦ ﹶﺃ َﺧ ﹶﺬﺗْﻪُ ﺍﻟﺼﱠْﻴ َ ﺴﻬُ ْﻢ َﻳ ﹾﻈِﻠﻤُﻮ ﹶﻥ ] ﺍﻟﻌﻨﻜﺒﻮﺕ ،[٤٠:ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ: ﺽ َﻭ ِﻣْﻨﻬُﻢ ﻣﱠ ْﻦ ﺃﹶﻏﹾﺮَﻗﹾﻨَﺎ َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ُﻪ ِﻟَﻴﻈﹾِﻠ َﻤﻬُﻢْ ﻭَﻟﹶﻜِﻦ ﻛﹶﺎﻧُﻮﺍ ﺃﹶﻧﻔﹸ َ ﺍ ﹾﻟﹶﺄ ْﺭ َ ﹶﻓﹶﺄ ْﻫﹶﻠ ﹾﻜﻨَﺎﻫُﻢ ﹺﺑ ﹸﺬﻧُﻮﹺﺑ ﹺﻬ ْﻢ ﻭَﺃﹶﻧْﺸَﺄﹾﻧَﺎ ﻣِﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ ﹶﻗ ْﺮﻧًﺎ ﺁ َﺧﺮﹺﻳ َﻦ ] ﺍﻷﻧﻌﺎﻡ ،[٦:ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃِ :ﻣﻤﱠﺎ َﺧﻄِﻴﺌﹶﺎِﺗ ﹺﻬ ْﻢ ﺃﹸ ﹾﻏ ﹺﺮﻗﹸﻮﺍ ﹶﻓﺄﹸ ْﺩ ِﺧﻠﹸﻮﺍ ﻧَﺎﺭًﺍ ﺠﺪُﻭﺍ ﹶﻟﻬُﻢ ﻣﱢﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﺃﹶﻧﺼَﺎﺭًﺍ ]ﻧﻮﺡ.[٢٥: ﹶﻓﹶﻠ ْﻢ َﻳ ﹺ ﻼ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﻓﻌﻠﻴﻚ ﺑﺎﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﻭﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ﺇﻥ ﺃﺭﺩﺕ ﺍﻟﻨﺠﺎﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻀ ﹰ ﺍﳌﻘﺮﺑﲔ. ﻭﺃﻣﺎ ﻣﻌﺎﻧﺎﺗﻚ ﻟﻠﻤﺮﺽ ﻓﻬﻲ ﺳﺒﺐ ﻟﺘﻜﻔﲑ ﺍﻟﺬﻧﻮﺏ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻣﺎ ﻳﺼﻴﺐ ﺍﳌﺴﻠﻢ ﻣﻦ ﻧﺼﺐ ﻭﻻ ﻭﺻﺐ ﻭﻻ ﻫﻢ ﻭﻻ ﺣﺰﻥ ﻭﻻ ﺃﺫﻯ ﻭﻻ ﻏﻢ ﺣﱴ ﺍﻟﺸﻮﻛﺔ ﻳﺸﺎﻛﻬﺎ ﺇﻻ ﻛﻔﺮ ﺍﷲ ﻬﺑﺎ ﻣﻦ ﺧﻄﺎﻳﺎﻩ .ﻣﺘﻔﻖ ﻋﻠﻴﻪ. ﻭﻟﻜﻦ ﻻ ﺗﻐﺘﺮ ﺑﺬﻟﻚ ،ﻓﺈﻥ ﺍﻟﺬﻧﻮﺏ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻫﻠﻜﺘﻪ ،ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺇﻳﺎﻛﻢ ﻭﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ ،ﻛﻘﻮﻡ ﻧﺰﻟﻮﺍ ﺑﻄﻦ ﻭﺍﺩ ﻓﺠﺎﺀ ﺫﺍ ﺑﻌﻮﺩ ﻭﺟﺎﺀ ﺫﺍ ﺑﻌﻮﺩ ﺣﱴ ﺃﻧﻀﺠﻮﺍ ﺧﺒﺰﻫﻢ ،ﻭﺇﻥ ﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ ﻣﱴ ﻳﺆﺧﺬ ﻬﺑﺎ ﺻﺎﺣﺒﻬﺎ ﻬﺗﻠﻜﻪ .ﺭﻭﺍﻩ ﺃﲪﺪ . ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ :ﺍﳌﻌﺎﺻﻲ ﺑﺮﻳﺪ ﺍﻟﻜﻔﺮ ﻛﻤﺎ ﺃﻥ ﺍﳊﻤﻰ ﺑﺮﻳﺪ ﺍﳌﻮﺕ. ﻭﻟﻴﺲ ﰲ ﺳﺆﺍﻟﻚ ﷲ ﺍﳉﻨﺔ ﻣﻊ ﺻﺪﻭﺭ ﺍﻟﺬﻧﻮﺏ ﻣﻨﻚ ﺍﻋﺘﺪﺍﺀ ﰲ ﺍﻟﺪﻋﺎﺀ ،ﻭﻟﻜﻦ ﲡﺐ ﻋﻠﻴﻚ ﺍﻟﺘﻮﺑﺔ ﻛﻤﺎ ﻗﺪﻣﻨﺎ ﻭﻻ ﺗﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ،ﻓﺈﻧﻪ ﻻ ﻳﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺇﻻ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻭﻥ ،ﻭﺭﺍﺟﻊ ﻟﻸﳘﻴﺔ ﺍﻟﻔﺘﺎﻭﻯ ﺫﺍﺕ ﺍﻷﺭﻗﺎﻡ ﺍﻟﺘﺎﻟﻴﺔ٣٠١٢٩ : . ٣٢٠٦٨ ، ٢٩٨٥٣ ، ٢٦٥٤٩ ، ٢٨٧٤٨ ، ٢٧٢٢٤ ، ٢٦٢٣٠ ، ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ ﺤ ﹶﺬ ﹺﺭ ﺍﻟﱠﺬِﻳ َﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﹶﺃ ﹾﻥ ﺗُﺼِﻴﺒَﻬُﻢْ ﻂ ؛ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﻓ ﹾﻠَﻴ ْ ﺤﹺﺒ ِ ﻀ َﻲ ﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟﻤُ ْ ﺸَﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﺗُ ﹾﻔ ِ ؛ ﻓﹶﻴَﻨْﻬَﻰ ﻋَﻨْﻬَﺎ َﺧ ْ ِﻓ ْﺘَﻨ ﹲﺔ { َ -ﻭ ِﻫ َﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ ُﺮ } -ﹶﺃ ْﻭ ُﻳﺼِﻴَﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ {)(١ __________ ) - (١ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ) -ﺝ / ١ﺹ (٣٩٩٦ ﺤ ﹶﺬ ﹺﺭ ﺍﻟﺬﻳﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺍﺣﺘ ﺞّ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻮﺏ .ﻭﻭﺟﻬﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓ ﹾﻠَﻴ ْ ﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺪ ﺣﺬﹼﺭ ﻣﻦ ﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ،ﻭﺗﻮﻋّﺪ ﺑﺎﻟﻌﻘﺎﺏ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ } :ﺃﹶﻥ ﺗُﺼِﻴﺒَﻬُ ْﻢ ِﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ُﻳﺼِﻴَﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ { ﻓﺘﺤﺮُﻡ ﳐﺎﻟﻔﺘﻪ ،ﻓﻴﺠﺐ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ .ﻭﺍﻟﻔﺘﻨﺔ ﻫﻨﺎ ﺍﻟﻘﺘﻞ؛ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ .ﻋﻄﺎﺀ :ﺍﻟﺰﻻﺯﻝ ﻭﺍﻷﻫﻮﺍﻝ .ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ :ﺳﻠﻄﺎﻥ ﺟﺎﺋﺮ ﻳُﺴﻠﹼﻂ ﻋﻠﻴﻬﻢ .ﻭﻗﻴﻞ :ﺍﻟﻄﺒﻊ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺑﺸﺆﻡ ﳐﺎﻟﻔﺔ ﺍﻟﺮﺳﻮﻝ .ﻭﺍﻟﻀﻤﲑ ﰲ »ﹶﺃ ْﻣ ﹺﺮِﻩ« ﻗﻴﻞ ﻫﻮ ﻋﺎﺋﺪ ﺇﱃ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ؛ ﻗﺎﻟﻪ ﳛﲕ ﺑﻦ ﺳﻼﻡ .ﻭﻗﻴﻞ :ﺇﱃ ﺃﻣﺮ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﻗﺎﻟﻪ ﻗﺘﺎﺩﺓ .ﻭﻣﻌﲎ } ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ
َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﺃﻱ ﻳُﻌﺮﺿﻮﻥ ﻋﻦ ﺃﻣﺮﻩ .ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﺍﻷﺧﻔﺶ » :ﻋﻦ« ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺯﺍﺋﺪﺓ .ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ ﻭﺳﻴﺒﻮﻳﻪ :ﻟﻴﺴﺖ ﺑﺰﺍﺋﺪﺓ؛ ﻭﺍﳌﻌﲎ؛ ﳜﺎﻟﻔﻮﻥ ﺑﻌﺪ ﺃﻣﺮﻩ؛ ﻛﻤﺎ ﻗﺎﻝ : ﺴ َﻖ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ َﺭﺑﱢ ِﻪ« ﺃﻱ ﺑﻌﺪ ﺃﻣﺮ ﺭﺑﻪ .ﻭ»ﺃﻥ« ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ . . .ﱂ ﺗَﻨْﺘَﻄِﻖ ﻋﻦ َﺗ ﹶﻔﻀﱡ ﹺﻞ ...ﻭﻣﻨﻪ ﻗﻮﻟﻪ » :ﹶﻓ ﹶﻔ َ ﺏ»ﻳَﺤْﺬﺭ« .ﻭﻻ ﳚﻮﺯ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻨﺤﻮﻳﲔ ﺣﺬِﺭ ﺯﻳﺪﹰﺍ ،ﻭﻫﻮ ﰲ »ﺃﻥ« ﺟﺎﺋﺰ؛ ﻷﻥ ﺣﺮﻭﻑ ﺍﳋﻔﺾ ﲢﺬﻑ ﻣﻌﻬﺎ . ﹺ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ١١ﺹ (٣٧٩ ﺤ ﹶﺬ ﹺﺭ ﺍﻟﺬﻳﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﻓﻔﻴﻪ ﻣﺴﺎﺋﻞ : ﺃﻣﺎ ﻗﻮﻟﻪ } :ﹶﻓ ﹾﻠَﻴ ْ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻗﺎﻝ ﺍﻷﺧﻔﺶ ) ﻋﻦ ( ﺻﻠﺔ ﻭﺍﳌﻌﲎ ﳜﺎﻟﻔﻮﻥ ﺃﻣﺮﻩ ﻭﻗﺎﻝ ﻏﲑﻩ ﻣﻌﻨﺎﻩ ﻳﻌﺮﺿﻮﻥ ﻋﻦ ﺃﻣﺮﻩ ﻭﳝﻴﻠﻮﻥ ﻋﻦ ﺳﻨﺘﻪ ﻓﺪﺧﻠﺖ ) ﻋﻦ ( ﻟﺘﻀﻤﲔ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻌﲎ ﺍﻹﻋﺮﺍﺽ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻛﻤﺎ ﺗﻘﺪﻡ ﺫﻛﺮ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺗﻘﺪﻡ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻦ ﺍﻟﻘﺼﺪ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﻓﺈﻟﻴﻪ ﺗﺮﺟﻊ ﺍﻟﻜﻨﺎﻳﺔ ،ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺮﺍﺯﻱ :ﺍﻷﻇﻬﺮ ﺃﻬﻧﺎ ﷲ ﺗﻌﺎﱃ ﻷﻧﻪ ﻳﻠﻴﻪ ،ﻭﺣﻜﻢ ﺍﻟﻜﻨﺎﻳﺔ ﺭﺟﻮﻋﻬﺎ ﺇﱃ ﻣﺎ ﻳﻠﻴﻬﺎ ﺩﻭﻥ ﻣﺎ ﺗﻘﺪﻣﻬﺎ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ،ﻭﻭﺟﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﺃﻥ ﻧﻘﻮﻝ :ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ﻟﺬﻟﻚ ﺍﻷﻣﺮ ﻭﳐﺎﻟﻒ ﺍﻷﻣﺮ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ ﻓﺘﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ ﻭﻻ ﻣﻌﲎ ﻟﻠﻮﺟﻮﺏ ﺇﻻ ﺫﻟﻚ ،ﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ﻟﺬﻟﻚ ﺍﻷﻣﺮ ،ﻷﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ ،ﻭﺍﳌﺨﺎﻟﻔﺔ ﺿﺪ ﺍﳌﻮﺍﻓﻘﺔ ﻓﻜﺎﻧﺖ ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺧﻼﻝ ﲟﻘﺘﻀﺎﻩ ﻓﺜﺒﺖ ﺃﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ،ﻭﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻥ ﳐﺎﻟﻒ ﺍﻷﻣﺮ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ ﺤ ﹶﺬ ﹺﺭ ﺍﻟﺬﻳﻦ ﻳُﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﺃﹶﻥ ُﺗﺼِﻴَﺒ ُﻬ ْﻢ ِﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ُﻳﺼِﻴَﺒ ُﻬ ْﻢ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ { ﻓﺄﻣﺮ ﳐﺎﻟﻒ ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓ ﹾﻠَﻴ ْ ﺑﺎﳊﺬﺭ ﻋﻦ ﺍﻟﻌﻘﺎﺏ ،ﻭﺍﻷﻣﺮ ﺑﺎﳊﺬﺭ ﻋﻦ ﺍﻟﻌﻘﺎﺏ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻰ ﻟﻨﺰﻭﻝ ﺍﻟﻌﻘﺎﺏ ،ﻓﺜﺒﺖ ﺃﻥ ﳐﺎﻟﻒ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺃﻣﺮ ﺭﺳﻮﻟﻪ ﻗﺪ ﻭﺟﺪ ﰲ ﺣﻘﻪ ﻣﺎ ﻳﻘﺘﻀﻲ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ،ﻓﺈﻥ ﻗﻴﻞ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ﻟﻸﻣﺮ ﻗﻮﻟﻪ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ ﻭﳐﺎﻟﻔﺘﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺧﻼﻝ ﲟﻘﺘﻀﺎﻩ ،ﻗﻠﻨﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ ،ﻓﻤﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ؟ ﰒ ﺇﻧﺎ ﻧﻔﺴﺮ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﺑﺘﻔﺴﲑﻳﻦ ﺃﺣﺪﳘﺎ :ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ﻓﺈﻥ ﺍﻷﻣﺮ ﻟﻮ ﺍﻗﺘﻀﺎﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﺪﺏ ،ﻭﺃﻧﺖ ﺗﺄﰐ ﺑﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ ﻛﺎﻥ ﺫﻟﻚ ﳐﺎﻟﻔﺔ ﻟﻸﻣﺮ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻜﻮﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺣﻘﹰﺎ ﻭﺍﺟﺐ ﺍﻟﻘﺒﻮﻝ ﻓﻤﺨﺎﻟﻔﺘﻪ ﺗﻜﻮﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﻧﻜﺎﺭ ﻛﻮﻧﻪ ﺣﻘﹰﺎ ﻭﺍﺟﺐ ﺍﻟﻘﺒﻮﻝ ،ﺳﻠﻤﻨﺎ ﺃﻥ ﻣﺎ ﺫﻛﺮﺗﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺮﻙ ﻣﻘﺘﻀﺎﻩ ﻟﻜﻨﻪ ﻣﻌﺎﺭﺽ ﺑﻮﺟﻮﻩ ﺃﺧﺮ ،ﻭﻫﻮ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺗﺮﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻔﺔ ﻟﻸﻣﺮ ﻟﻜﺎﻥ ﺗﺮﻙ ﺍﳌﻨﺪﻭﺏ ﻻ ﳏﺎﻟﺔ ﳐﺎﻟﻔﺔ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺫﻟﻚ ﺑﺎﻃﻞ ﻭﺇﻻ ﻻﺳﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺘﻤﻮﻩ ﰲ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ،ﺳﻠﻤﻨﺎ ﺤ ﹶﺬ ﹺﺭ ﺍﻟﺬﻳﻦ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ ﺃﻥ ﺗﺎﺭﻙ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﳐﺎﻟﻒ ﻟﻸﻣﺮ ﻓﻠﻢ ﻗﻠﺖ ﺇﻥ ﳐﺎﻟﻒ ﺍﻷﻣﺮ ﻣﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓ ﹾﻠَﻴ ْ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ؟ ﻗﻠﻨﺎ ﻻ ﻧﺴﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻣﺮ ﻣﻦ ﻳﻜﻮﻥ ﳐﺎﻟﻔﹰﺎ ﻟﻸﻣﺮ ﺑﺎﳊﺬﺭ ﺑﻞ ﻫﻲ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﳊﺬﺭ ﻋﻦ ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮ ،ﻓﻠﻢ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻛﺬﻟﻚ؟ ﺳﻠﻤﻨﺎ ﺫﻟﻚ ﻟﻜﻨﻬﺎ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﺨﺎﻟﻒ ﻋﻦ ﺍﻷﻣﺮ ﻳﻠﺰﻣﻪ ﺍﳊﺬﺭ ، ﻓﻠﻢ ﻗﻠﺖ ﺇﻥ ﳐﺎﻟﻒ ﺍﻷﻣﺮ ﻻ ﻳﻠﺰﻣﻪ ﺍﳊﺬﺭ؟ ﻓﺈﻥ ﻗﻠﺖ ﻟﻔﻈﺔ ) ﻋﻦ ( ﺻﻠﺔ ﺯﺍﺋﺪﺓ ﻓﻨﻘﻮﻝ ﺍﻷﺻﻞ ﰲ ﺍﻟﻜﻼﻡ ﻻ ﺳﻴﻤﺎ ﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺯﺍﺋﺪﹰﺍ ،ﺳﻠﻤﻨﺎ ﺩﻻﻟﺔ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﳐﺎﻟﻒ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﺄﻣﻮﺭ ﺑﺎﳊﺬﺭ ﻋﻦ ﺍﻟﻌﺬﺍﺏ ،ﻓﻠﻢ ﻗﻠﺖ ﺇﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺍﳊﺬﺭ ﻋﻦ ﺍﻟﻌﺬﺍﺏ؟ ﺃﻗﺼﻰ ﻣﺎ ﰲ ﺍﻟﺒﺎﺏ ﺃﻧﻪ ﻭﺭﺩ ﺍﻷﻣﺮ ﺑﻪ ﻟﻜﻦ ﱂ ﻗﻠﺖ ﺇﻥ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ؟ ﻭﻫﺬﺍ ﺃﻭﻝ ﺍﳌﺴﺄﻟﺔ ،ﻓﺈﻥ ﻗﻠﺖ ﻫﺐ ﺃﻧﻪ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﳊﺬﺭ ﻟﻜﻦ ﻻ ﺑﺪ ﻭﺃﻥ ﻳﺪﻝ ﻋﻠﻰ ﺣﺴﻦ ﺍﳊﺬﺭ ،ﻭﺣﺴﻦ ﺍﳊﺬﺭ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻨﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﻗﻠﺖ :ﻻ ﻧﺴﻠﻢ ﺃﻥ ﺣﺴﻦ ﺍﳊﺬﺭ ﻣﺸﺮﻭﻁ ﺑﻘﻴﺎﻡ ﺍﳌﻘﺘﻀﻲ ﻟﻨﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﺑﻞ ﺍﳊﺬﺭ ﳛﺴﻦ ﻋﻨﺪ ﺍﺣﺘﻤﺎﻝ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﻭﳍﺬﺍ ﳛﺴﻦ ﺍﻻﺣﺘﻴﺎﻁ ﻭﻋﻨﺪﻧﺎ ﳎﺮﺩ ﺍﻻﺣﺘﻤﺎﻝ ﻗﺎﺋﻢ ﻷﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ
ﺍﺣﺘﻤﺎﻟﻴﺔ ﻻ ﻗﻄﻌﻴﺔ ،ﺳﻠﻤﻨﺎ ﺩﻻﻟﺔ ﺍﻵﻳﺔ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﺎ ﻳﻘﺘﻀﻲ ﻧﺰﻭﻝ ﺍﻟﻌﻘﺎﺏ ،ﻟﻜﻦ ﻻ ﰲ ﻛﻞ ﺃﻣﺮ ﺑﻞ ﰲ ﺃﻣﺮ ﻭﺍﺣﺪ ﻷﻥ ﻗﻮﻟﻪ } َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﻻ ﻳﻔﻴﺪ ﺇﻻ ﺃﻣﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ،ﻭﻋﻨﺪﻣﺎ ﺃﻥ ﺃﻣﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻳﻔﻴﺪ ﺍﻟﻮﺟﻮﺏ ،ﻓﻠﻢ ﻗﻠﺖ ﺇﻥ ﻛﻞ ﺃﻣﺮ ﻛﺬﻟﻚ؟ ﺳﻠﻤﻨﺎ ﺃﻥ ﻛﻞ ﺃﻣﺮ ﻛﺬﻟﻚ ،ﻟﻜﻦ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ َ } :ﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﳛﺘﻤﻞ ﻋﻮﺩﻩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻮﺩﻩ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ،ﻭﺍﻵﻳﺔ ﻻ ﺗﺪﻝ ﺇﻻ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ ﰲ ﺣﻖ ﺃﺣﺪﳘﺎ ،ﻓﻠﻢ ﻗﻠﺘﻢ ﺇﻧﻪ ﰲ ﺣﻖ ﺍﻵﺧﺮ ﻛﺬﻟﻚ؟ ﺍﳉﻮﺍﺏ : ﻗﻮﻟﻪ ﱂ ﻗﻠﺘﻢ ﺇﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ؟ ﻗﻠﻨﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺃﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺍﻣﺘﺜﻞ ﺃﻣﺮ ﺍﻟﺴﻴﺪ ﺣﺴﻦ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﻣﻮﺍﻓﻖ ﻟﻠﺴﻴﺪ ﻭﳚﺮﻱ ﻋﻠﻰ ﻭﻓﻖ ﺃﻣﺮﻩ ،ﻭﻟﻮ ﱂ ﳝﺘﺜﻞ ﺃﻣﺮﻩ ﻳﻘﺎﻝ ﺇﻧﻪ ﻣﺎ ﻭﺍﻓﻘﻪ ﺑﻞ ﺧﺎﻟﻔﻪ ،ﻭﺣﺴﻦ ﻫﺬﺍ ﺍﻹﻃﻼﻕ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻓﺜﺒﺖ ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﺎﻩ ،ﻗﻮﻟﻪ ﺍﳌﻮﺍﻓﻘﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻷﻣﺮ ،ﻗﻠﻨﺎ ﳌﺎ ﺳﻠﻤﺘﻢ ﺃﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻻ ﲢﺼﻞ ﺇﻻ ﻋﻨﺪ ﺍﻹﺗﻴﺎﻥ ﲟﻘﺘﻀﻰ ﺍﻷﻣﺮ ،ﻓﻨﻘﻮﻝ ﻻ ﺷﻚ ﺃﻥ ﻣﻘﺘﻀﻰ ﺍﻷﻣﺮ ﻫﻮ ﺍﻟﻔﻌﻞ ﻷﻥ ﻗﻮﻟﻪ :ﺍﻓﻌﻞ ﻻ ﻳﺪﻝ ﺇﻻ ﻋﻠﻰ ﺍﻗﺘﻀﺎﺀ ﺍ ﻟﻔﻌﻞ ،ﻭﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﺍﻟﻔﻌﻞ ﱂ ﻳﻮﺟﺪ ﻣﻘﺘﻀﻰ ﺍﻷﻣﺮ ،ﻓﻼ ﺗﻮﺟﺪ ﺍﳌﻮﺍﻓﻘﺔ ﻓﻮﺟﺐ ﺣﺼﻮﻝ ﺍﳌﺨﺎﻟﻔﺔ ﻷﻧﻪ ﻟﻴﺲ ﺑﲔ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ ﻭﺍﺳﻄﺔ ﻗﻮﻟﻪ :ﺍﳌﻮﺍﻓﻘﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻋﺘﻘﺎﺩ ﻛﻮﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺣﻘﹰﺎ ﻭﺍﺟﺐ ﺍﻟﻘﺒﻮﻝ ،ﻗﻠﻨﺎ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﺔ ﻟﻸﻣﺮ ﺑﻞ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﺔ ﻟﻠﺪﻟﻴﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺣﻖ ،ﻓﺈﻥ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺸﻲﺀ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻳﻘﺘﻀﻲ ﺗﻘﺮﻳﺮ ﻣﻘﺘﻀﺎﻩ ،ﻓﺈﺫﺍ ﺩﻝ ﻋﻠﻰ ﺣﻘﻴﺔ ﺍﻟﺸﻲﺀ ﻛﺎﻥ ﺍﻻﻋﺘﺮﺍﻑ ﲝﻘﻴﺘﻪ ﻳﻘﺘﻀﻲ ﺗﻘﺮﻳﺮ ﻣﻘﺘﻀﻰ ﺫﻟﻚ ﺍﻟﺪﻟﻴﻞ ،ﺃﻣﺎ ﺍﻷﻣﺮ ﻓﻠﻤﺎ ﺍﻗﺘﻀﻰ ﺩﺧﻮﻝ ﺍﻟﻔﻌﻞ ﰲ ﺍﻟﻮﺟﻮﺩ ﻛﺎﻧﺖ ﻣﻮﺍﻓﻘﺘﻪ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﻳﻘﺮﺭ ﺫﻟﻚ ﺍﻟﺪﺧﻮﻝ ﻭﺇﺩﺧﺎﻟﻪ ﰲ ﺍﻟﻮﺟﻮﺩ ﻳﻘﺘﻀﻲ ﺗﻘﺮﻳﺮ ﺩﺧﻮﻟﻪ ﰲ ﺍﻟﻮﺟﻮﺩ ﻓﻜﺎﻧﺖ ﻣﻮﺍﻓﻘﺔ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻓﻌﻞ ﻣﻘﺘﻀﺎﻩ .ﻗﻮﻟﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺗﺎﺭﻙ ﺍﳌﻨﺪﻭﺏ ﳐﺎﻟﻔﹰﺎ ﻓﻮﺟﺐ ﺃﻥ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ ،ﻗﻠﻨﺎ ﻫﺬﺍ ﺍﻹﻟﺰﺍﻡ ﺇﳕﺎ ﻳﺼﺢ ﺃﻥ ﻟﻮ ﻛﺎﻥ ﺍﳌﻨﺪﻭﺏ ﻣﺄﻣﻮﺭﹰﺍ ﺑﻪ ﻭﻫﻮ ﳑﻨﻮﻉ ،ﻗﻮﻟﻪ ﱂ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﻪ } : ﺤ ﹶﺬ ﹺﺭ { ﺃﻣﺮﹰﺍ ﺑﺎﳊﺬﺭ ﻋﻦ ﺍﳌ ﺨﺎﻟﻒ ﻻ ﺃﻣﺮﹰﺍ ﻟﻠﻤﺨﺎﻟﻒ ﺑﺎﳊﺬﺭ؟ ﻗﻠﻨﺎ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﺼﺎﺭ ﺍﻟﺘﻘﺪﻳﺮ ﻓﻠﻴﺤﺬﺭ ﺍﳌﺘﺴﻠﻠﻮﻥ ﹶﻓ ﹾﻠَﻴ ْ ﻟﻮﺍﺫﹰﺍ ﻋﻦ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻥ ﺃﻣﺮﻩ ﻭﺣﻴﻨﺌﺬ ﻳﺒﻘﻰ ﻗﻮﻟﻪ } :ﺃﹶﻥ ُﺗﺼِﻴَﺒ ُﻬ ْﻢ ِﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ﻳُﺼِﻴﺒَﻬُﻢْ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ { ﺿﺎﺋﻌﹰﺎ ﻷﻥ ﺍﳊﺬﺭ ﻟﻴﺲ ﻼ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻟﲔ .ﻗﻮﻟﻪ ﻛﻠﻤﺔ ) ﻋﻦ ( ﻟﻴﺴﺖ ﺑﺰﺍﺋﺪﺓ ،ﻗﻠﻨﺎ ﺫﻛﺮﻧﺎ ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ .ﻗﻮﻟﻪ ﻓﻌ ﹰ ﺤ ﹶﺬ ﹺﺭ { ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﳊﺬﺭ ﻋﻦ ﺍﻟﻌﻘﺎﺏ؟ ﻗﻠﻨﺎ ﻻ ﻧﺪﻋﻲ ﻭﺟﻮﺏ ﺍﳊﺬﺭ ،ﻭﻟﻜﻦ ﻻ ﺃﻗﻞ ﻣﻦ ﱂ ﻗﻠﺘﻢ ﺇﻥ ﻗﻮﻟﻪ } :ﹶﻓ ﹾﻠَﻴ ْ ﺟﻮﺍﺯ ﺍﳊﺬﺭ ،ﻭﺫﻟﻚ ﻣﺸﺮﻭﻁ ﺑﻮﺟﻮﺩ ﻣﺎ ﻳﻘﺘﻀﻲ ﻭﻗﻮﻉ ﺍﻟﻌﻘﺎﺏ .ﻗﻮﻟﻪ ﱂ ﻗﻠﺖ ﺇﻥ ﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﳐﺎﻟﻒ ﻼ ﺑﻪ ،ﻓﻴﻠﺰﻡ ﻋﻤﻮﻣﻪ ﻟﻸﻣﺮ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ؟ ﻗﻠﻨﺎ ﻷﻧﻪ ﺗﻌﺎﱃ ﺭﺗﺐ ﻧﺰﻭﻝ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠ ﹰ ﻟﻌﻤﻮﻡ ﺍﻟﻌﻠﺔ .ﻗﻮﻟﻪ ﻫﺐ ﺃﻥ ﺃﻣﺮ ﺍﷲ ﺃﻭ ﺃﻣﺮ ﺭﺳﻮﻟﻪ ﻟﻠﻮﺟﻮﺏ ،ﻓﻠﻢ ﻗﻠﺘﻢ ﺇﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ؟ ﻗﻠﻨﺎ ﻷﻧﻪ ﻻ ﻗﺎﺋﻞ ﺑﺎﻟﻔﺮﻕ ، ﻭﺍﷲ ﺃﻋﻠﻢ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺎﻝ ﻟﻔﻆ ﺍﻷﻣﺮ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻷﻣﺮ ﺍﻟﻘﻮﱄ ﻭﺑﲔ ﺍﻟﺸﺄﻥ ﻭﺍﻟﻄﺮﻳﻖ ،ﻛﻤﺎ ﻳﻘﺎﻝ ﺃﻣﺮ ﻓﻼﻥ ﻣﺴﺘﻘﻴﻢ .ﻭﺇﺫﺍ ﺛﺒﺖ ﺫﻟﻚ ﻛﺎﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﻳﺘﻨﺎﻭﻝ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﻭﻓﻌﻠﻪ ﻭﻃﺮﻳﻘﺘﻪ ،ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﻛﻞ ﻣﺎ ﻓﻌﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻜﻮﻥ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻴﻨﺎ ،ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻨﺎﻳﺔ ﰲ ﻗﻮﻟﻪ } َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ { ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺃﻣﺎ ﻟﻮ ﻛﺎﻧﺖ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﻟﺒﺤﺚ ﺳﺎﻗﻂ ﺑﺎﻟﻜﻠﻴﺔ ،ﻭﲤﺎﻡ ﺗﻘﺮﻳﺮ ﺫﻟﻚ ﺫﻛﺮﻧﺎﻩ ﰲ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ،ﻭﺍﷲ ﺃﻋﻠﻢ . ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺃﹶﻥ ﺗُﺼِﻴﺒَﻬُﻢْ ِﻓ ْﺘَﻨ ﹲﺔ ﹶﺃ ْﻭ ﻳُﺼِﻴﺒَﻬُﻢْ ﻋَﺬﹶﺍﺏٌ ﹶﺃِﻟﻴﻢٌ { ﻓﺎﳌﺮﺍﺩ ﺃﻥ ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮ ﺗﻮﺟﺐ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ، ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﺘﻨﺔ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ ،ﻭﺇﳕﺎ ﺭﺩﺩ ﺍﷲ ﺗﻌﺎﱃ ﺣﺎﻝ ﺫﻟﻚ ﺍﳌﺨﺎﻟﻒ ﺑﲔ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻷﻥ ﺫﻟﻚ ﺍﳌﺨﺎﻟﻒ ﻗﺪ ﳝﻮﺕ ﻣﻦ ﺩﻭﻥ ﻋﻘﺎﺏ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺪ ﻳﻌﺮﺽ ﻟﻪ ﺫﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻓﻠﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺃﻭﺭﺩﻩ ﺗﻌﺎﱃ
ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺮﺩﻳﺪ ،ﰒ ﻗﺎﻝ ﺍﳊﺴﻦ :ﺍﻟﻔﺘﻨﺔ ﻫﻲ ﻇﻬﻮﺭ ﻧﻔﺎﻗﻬﻢ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﺍﻟﻘﺘﻞ .ﻭﻗﻴﻞ : ﺍﻟﺰﻻﺯﻝ ﻭﺍﻷﻫﻮﺍﻝ ،ﻭﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻳﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ ﺟﺎﺋﺮ . ﺝ ﺨﻮَﺍ ﹺﺭ ُ ﺖ ﺍﹾﻟ َ ﻒ ﹶﺃ ْﻣ َﺮ ﺍﻟﻠﱠ ِﻪ ﹶﻓﺼَﺎ َﺭ ﻛﹶﺎﻓِﺮًﺍ ؛ َﻭ ﹶﻏ ْﻴﺮُ ُﻩ ﹶﺃ ﺻَﺎَﺑﻪُ ﻋَﺬﹶﺍﺏٌ ﺃﹶﻟِﻴﻢٌ َ .ﻭﹶﻗ ْﺪ ﺍ ْﺣَﺘ ﺠﱠ ْ ﺲ ﺧَﺎﹶﻟ َ ) (٦٣ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ َ ،ﻭﹺﺇ ْﺑﻠِﻴ ُ ﺤﻖﱢ ﹺﺇ ﹾﺫ ﻗﹶﺮﱠﺑَﺎ ﹸﻗ ْﺮﺑَﺎﻧًﺎ ﹶﻓﺘُﻘﹸﺒﱢ ﹶﻞ ﻣِﻦ ﹶﺃ َﺣ ِﺪ ِﻫﻤَﺎ َﻭﹶﻟ ْﻢ ﻳَُﺘﹶﻘﺒﱠ ﹾﻞ ِﻣ َﻦ ﺍﻵ َﺧ ﹺﺮ ﻗﹶﺎ ﹶﻝ ﻭَﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } :ﻭَﺍْﺗ ﹸﻞ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻧَﺒﹶﺄ ﺍْﺑَﻨ ْﻲ ﺁ َﺩ َﻡ ﺑﹺﺎ ﹾﻟ َ ﲔ ﹶﻓﻠﹶﺎ ﺲ ِﻣ ْﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ ﲑ ِﺓ ﹶﻟ ْﻴ َ ﲔ {) (٢٧) (١ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ،ﻗﹶﺎﻟﹸﻮﺍ :ﹶﻓﺼَﺎ ِﺣﺐُ ﺍﹾﻟ ﹶﻜﹺﺒ َ ﻚ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﻟﻠﹼ ُﻪ ِﻣ َﻦ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ ﹶﻟﹶﺄﻗﹾﺘُﹶﻠﻨﱠ َ ﺨﻠﹸﻮ َﺩ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ. ﺤﻖﱡ ﺍﹾﻟ ُ ﺴَﺘ ِ ﺕ ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻌﻪُ ﺇﳝَﺎﻥﹲ ﹶﻓَﻴ ْ ﺴﻨَﺎ ِ ﺤَ ﺴَﻨ ﹲﺔ َ ،ﻭﹶﺃﻋْ ﹶﻈﻢُ ﺍﹾﻟ َ َﻳَﺘ ﹶﻘﺒﱠﻞﹸ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨﻪُ َﻋ َﻤﻠﹰﺎ ﹶﻓﻠﹶﺎ َﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ َﺣ َ __________ ) - (١ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ) -ﺝ / ١ﺹ (١٦٦٩ ﻚ { ﻗﺎﻝ ﻟﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻭﰲ ﻗﻮﻝ ﻫﺎﺑﻴﻞ } :ﹺﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﷲ ِﻣ َﻦ ﺍﳌﺘﻘﲔ { ﻛﻼﻡ ﻗﺒﻠﻪ ﳏﺬﻭﻑ؛ ﻷﻧﻪ ﳌﺎ ﻗﺎﻝ ﻟﻪ ﻗﺎﺑﻴﻞ َ } :ﻷﻗﹾﺘُﹶﻠﻨﱠ َ ﺐ ﺍﳊﻖ ﻭﺇﳕﺎ ﻳﺘﻘﺒﻞ ﺖ ﻋﻠﻲ ﻻ ِﺣ ﹺ :ﻭﱂ ﺗﻘﺘﻠﲏ ﻭﺃﻧﺎ ﱂ ﺃﺟ ﹺﻦ ﺷﻴﺌﺎﹰ؟ ،ﻭﻻ ﺫﻧﺐ ﱄ ﰲ ﻗﺒﻮﻝ ﺍﷲ ﻗﺮﺑﺎﱐ ،ﺃﻣﺎ ﺇﱐ ﺍﺗﻘﻴﺘﻪ ﻭﻛﻨ ُ ﺍﷲ ﻣﻦ ﺍﳌﺘﻘﲔ .ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﻴﺔ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻘﻮﻯ ﻫﻨﺎ ﺍﺗﻘﺎﺀ ﺍﻟﺸﺮﻙ ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴّﻨﺔ؛ ﻓﻤﻦ ﺍﺗﻘﺎﻩ ﻭﻫﻮ ﻣﻮﺣﱢﺪ ﻓﺄﻋﻤﺎﻟﻪ ﺍﻟﱵ ﺗﺼﺪﻕ ﻓﻴﻬﺎ ﻧﻴﺘﻪ ﻣﻘﺒﻮﻟﺔ؛ ﻭﺃﻣﺎ ﺍﳌﺘﻘﻲ ﺍﻟﺸﺮﻙ ﻭﺍﳌﻌﺎﺻﻲ ﻓﻠﻪ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﻟﻘﺒﻮﻝ ﻭﺍﳋﺘﻢ ﺑﺎﻟﺮﲪﺔ؛ ﻋﻠﻢ ﺫﻟﻚ ﻼ .ﻭﻗﺎﻝ ﻋﺪِﻱ ﺑﻦ ﺛﺎﺑﺖ ﻭﻏﲑﻩ :ﻗﺮﺑﺎﻥ ﻣﺘﻘﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﺼﻼﺓ . ﺑﺈﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺃﻥ ﺫﻟﻚ ﳚﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻘ ﹰ ﻗﻠﺖ :ﻭﻫﺬﺍ ﺧﺎﺹ ﰲ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ .ﻭﻗﺪ ﺭَﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﹰﺎ ﻓﻘﺪ ﺍﺫﻧﺘﻪ ﺑﺎﳊﺮﺏ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄﹼ ﳑﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱄﹼ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ﻬﺑﺎ ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ﻬﺑﺎ ﻭﻟﺌﻦ ﺳﺄﻟﲏ ﻷﻋﻄﻴﻨﻪُ ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫﱐ ﻷﻋﻴﺬﻧّﻪ ﻭﻣﺎ ﺗﺮﺩّﺩﺕ ﻋﻦ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﺗﺮﺩّﺩﻱ ﻋﻦ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻧﺎ ﺃﻛﺮﻩ َﻣﺴَﺎﺀﺗﻪ " . ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ٦ﺹ (٣٣ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺇﳕﺎ ﺻﺎﺭ ﺍﻟﻘﺮﺑﺎﻧﲔ ﻣﻘﺒﻮ ﹰﻻ ﻭﺍﻵﺧﺮ ﻣﺮﺩﻭﺩﹰﺍ ﻷﻥ ﺣﺼﻮﻝ ﺍﻟﺘﻘﻮﻯ ﺷﺮﻁ ﰲ ﻗﺒﻮﻝ ﺍﻷﻋﻤﺎﻝ .ﻗﺎﻝ ﺗﻌﺎﱃ ﻫﺎﻫﻨﺎ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﶈﻖ } ﹺﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﷲ ِﻣ َﻦ ﺍﳌﺘﻘﲔ { ﻭﻗﺎﻝ ﻓﻴﻤﺎ ﺃﻣﺮﻧﺎ ﺑﻪ ﻣﻦ ﺍﻟﻘﺮﺑﺎﻥ ﺑﺎﻟﺒﺪﻥ } ﻟﹶﻦ َﻳﻨَﺎ ﹶﻝ ﺍﷲ ﹸﻟﺤُﻮ ُﻣﻬَﺎ َﻭ ﹶﻻ ﺩِﻣَﺎﺅُﻫَﺎ ﻭﻟﻜﻦ َﻳﻨَﺎﹸﻟ ُﻪ ﺍﻟﺘﻘﻮﻯ ﻣِﻨ ﹸﻜ ْﻢ { ] ﺍﳊﺞ [ ٣٧ :ﻓﺄﺧﱪ ﺃﻥ ﺍﻟﺬﻱ ﻳﺼﻞ ﺇﱃ ﺣﻀﺮﺓ ﺍ ﷲ ﻟﻴﺲ ﺇﻻ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺘﻘﻮﻯ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻘﻠﻮﺏ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ » :ﺍﻟﺘﻘﻮﻯ ﻫﺎﻫﻨﺎ « ﻭﺃﺷﺎﺭ ﺇﱃ ﺍﻟﻘﻠﺐ ،ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻘﻮﻯ ﺃﻣﻮﺭ : ﺃﺣﺪﻫﺎ :ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺧﻮﻑ ﻭﻭﺟﻞ ﻣﻦ ﺗﻘﺼﲑ ﻧﻔﺴﻪ ﰲ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺔ ﻓﻴﺘﻘﻰ ﺑﺄﻗﺼﻰ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻋﻦ ﺟﻬﺎﺕ ﺍﻟﺘﻘﺼﲑ ،ﻭﺛﺎﻧﻴﻬﺎ :ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻏﺎﻳﺔ ﺍﻻﺗﻘﺎﺀ ﻣﻦ ﺃﻥ ﻳﺄﰐ ﺑﺘﻠﻚ ﺍﻟﻄﺎﻋﺔ ﻟﻐﺮﺽ ﺳﻮﻯ ﻃﻠﺐ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺛﺎﻟﺜﻬﺎ :ﺃﻥ ﻳﺘﻘﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻐﲑ ﺍﷲ ﻓﻴﻪ ﺷﺮﻛﺔ ،ﻭﻣﺎ ﺃﺻﻌﺐ ﺭﻋﺎﻳﺔ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻂ! ﻭﻗﻴﻞ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ :ﺇﻥ ﺃﺣﺪﳘﺎ ﺟﻌﻞ ﻗﺮﺑﺎﻧﻪ ﺃﺣﺴﻦ ﻣﺎ ﻛﺎﻥ ﻣﻌﻪ ،ﻭﺍﻵﺧﺮ ﺟﻌﻞ ﻗﺮﺑﺎﻧﻪ ﺃﺭﺩﺃ ﻣﺎ ﻛﺎﻥ ﻣﻌﻪ .ﻭﻗﻴﻞ :ﺇﻧﻪ ﺃﺿﻤﺮ ﺃﻧﻪ ﻻ ﻳﺒﺎﱄ ﺳﻮﺍﺀ ﻗﺒﻞ ﺃﻭ ﱂ ﻳﻘﺒﻞ ﻭﻻ ﻳﺰﻭﺝ ﺃﺧﺘﻪ ﻣﻦ ﻫﺎﺑﻴﻞ .ﻭﻗﻴﻞ :ﻛﺎﻥ ﻗﺎﺑﻴﻞ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻄﺎﻋﺔ ،ﻓﻠﺬﻟﻚ ﱂ ﻳﻘﺒﻞ ﺍﷲ ﻗﺮﺑﺎﻧﻪ . ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ ( ١٢٣٥ ﺃﻱ :ﻗﺎﻝ ﻫﺎﺑﻴﻞ ﻟﻘﺎﺑﻴﻞ ﻧﺎﺻﺤﺎ ﻭﻣﺮﺷﺪﹰﺍ :ﺇﳕﺎ ﻳﺘﻘﺒﻞ ﺍﷲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺘﻘﲔ ﺍﻟﺬﻳﻦ ﳜﺸﻮﻧﻪ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ؛ ﻭﻟﻴﺲ ﻣﻦ ﺳﻮﺍﻫﻢ ﻣﻦ ﺍﻟﻈﺎﳌﲔ ﺍﳊﺎﺳﺪﻳﻦ ﻟﻐﲑﻫﻢ ﻋﻠﻰ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻧﻌﻢ ،ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺍﳌﺘﻘﲔ ﻟﻜﻲ ﻳﻘﺒﻞ ﻣﻨﻚ ﺍﷲ . ﻚ{؟ ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻜﺸﺎﻑ :ﻓﺈﻥ ﻗﻠﺖ :ﻛﻴﻒ ﻛﺎﻥ ﻗﻮﻟﻪ } :ﹺﺇﻧﱠﻤَﺎ َﻳَﺘﹶﻘﺒﱠﻞﹸ ﺍﷲ ِﻣ َﻦ ﺍﳌﺘﻘﲔ { ﺟﻮﺍﺑﺎ ﻟﻘﻮﻟﻪ َ } :ﻷﻗﹾﺘُﹶﻠﻨﱠ َ
ﻗﻠﺖ :ﳌﺎ ﻛﺎﻥ ﺍﳊﺴﺪ ﻷﺧﻴﻪ ﻋﻠﻰ ﺗﻘﺒﻞ ﻗﺮﺑﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﲪﻠﻪ ﻋﻠﻰ ﺗﻮﻋﺪﻩ ﺑﺎﻟﻘﺘﻞ ﻗﺎﻝ ﻟﻪ :ﺇﳕﺎ ﺃﺗﻴﺖ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻚ ﻻﻧﺴﻼﺧﻬﺎ ﻣﻦ ﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ،ﻻ ﻣﻦ ﻗﺒﻠﻲ ،ﻓﻠﻢ ﺗﻘﺘﻠﲏ؟ ﻭﻣﺎﻟﻚ ﻻ ﺗﻌﺎﺗﺐ ﻧﻔﺴﻚ ﻭﻻ ﲢﻤﻠﻬﺎ ﻋﻠﻰ ﺗﻘﻮﻯ ﺍﷲ ﺍﻟﱵ ﻫﻲ ﺍﻟﺴﺒﺐ ﰲ ﺍﻟﻘﺒﻮﻝ؟ ﻓﺄﺟﺎﺑﻪ ﺑﻜﻼﻡ ﺣﻜﻴﻢ ﳐﺘﺼﺮ ﺟﺎﻣﻊ ﳌﻌﺎﻥ .ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲ -ﺗﻌﺎﱃ -ﻻ ﻳﻘﺒﻞ ﻃﺎﻋﺔ ﺇﻻ ﻣﻦ ﻣﺆﻣﻦ ﻣﺘﻖ . ﲔ ﺤﻘﱢ َ ﲔ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َﻳَﺘﻨَﺎ َﻭ ﹸﻝ ﺍﻟﹾﻤُﺴَْﺘ ِ ﲔ َﻣ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﹶﻟ ُﻬ ْﻢ :ﺍ ْﺳ ُﻢ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ َﻭﹶﻗ ْﺪ ﹶﺃﺟَﺎَﺑ ْﺘ ُﻬ ْﻢ ﺍ ﹾﻟﻤُ ْﺮ ﹺﺟﹶﺌﺔﹸ :ﹺﺑﹶﺄﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ ﺑﹺﺎ ﹾﻟﻤُﺘﱠ ِﻘ َ ﻚ ﻣُﻘﹾَﺘ ِﺪ ﹴﺭ )َ ،{ (٥٥ﻭﹶﺃْﻳﻀًﺎ ﻓﹶﺎﺑْﻨَﺎ ﻕ ِﻋْﻨ َﺪ َﻣﻠِﻴ ٍ ﺻ ْﺪ ﹴ ﺕ َﻭَﻧ َﻬ ﹴﺮ ) (٥٤ﻓِﻲ َﻣ ﹾﻘَﻌ ِﺪ ِ ﲔ ﻓِﻲ َﺟﻨﱠﺎ ٍ ﺏ ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } :ﹺﺇﻥﱠ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ ﻟِﻠﺜﱠﻮَﺍ ﹺ ﺏ ﻚ ؛ ﺇ ﹾﺫ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻛﹶﺎﻓِﺮًﺍ ﹶﻟ ْﻢ َﻳَﺘ ﹶﻘﺮﱠ ْ ﲔ ﻗﹶﺮﱠﺑَﺎ ﹸﻗ ْﺮﺑَﺎﻧًﺎ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺍ ﹾﻟﻤُ ﹶﻘﺮﱢﺏُ ﺍ ﹾﻟ َﻤ ْﺮﺩُﻭ ُﺩ ﹸﻗ ْﺮﺑَﺎُﻧ ُﻪ ﺣِﻴَﻨِﺌ ٍﺬ ﻛﹶﺎﻓِﺮًﺍ َﻭﹺﺇﻧﱠﻤَﺎ ﹶﻛ ﹶﻔ َﺮ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ ﺁ َﺩ َﻡ ِﺣ َ ﲔ ﻆ ﺍ ﹾﻟﻤُﺘﱠ ِﻘ َ ﻕ ﹶﻟ ﹾﻔ ِ ،ﻭَﺃﹶﻳْﻀًﺎ ﹶﻓﻤَﺎ ﺯَﺍ ﹶﻝ ﺍﻟﺴﱠﹶﻠﻒُ َﻳ ﺨَﺎﻓﹸﻮ ﹶﻥ ِﻣ ْﻦ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂَﻳ ِﺔ َ ،ﻭﹶﻟ ْﻮ ﹸﺃﺭﹺﻳ َﺪ ﺑﹺﻬَﺎ َﻣ ْﻦ َﻳﺘﱠﻘِﻲ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﹶﻟ ْﻢ َﻳﺨَﺎﻓﹸﻮ ﺍ َﻭﹶﺃ ْﻳﻀًﺎ ﹶﻓﹺﺈ ﹾﻃﻠﹶﺎ ُ ﻉ ﹶﻓﻠﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺣ ْﻤﻠﹸﻪُ َﻋﹶﻠ ْﻴ ِﻪ . ﺏ ﺍﻟﺸﱠﺎ ﹺﺭ ﹺ ﺻ ﹶﻞ ﹶﻟﻪُ ﻓِﻲ ِﺧﻄﹶﺎ ﹺ ﺲ ﹺﺑﻜﹶﺎِﻓ ﹺﺮ ﻟﹶﺎ ﹶﺃ ْ ﻭَﺍﻟﹾﻤُﺮَﺍﺩُ ﹺﺑ ِﻪ َﻣ ْﻦ ﹶﻟ ْﻴ َ ﺽ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ : ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻔﻀﻴﻞ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ ﺢ " :ﹶﺃﻥﱠ ﺍﻟﹾﻤُﺮَﺍﺩَ َﻣ ْﻦ ﺍﺗﱠﻘﹶﻰ ﺍﻟﻠﱠ َﻪ ﻓِﻲ ﹶﺫِﻟ َ َﻭ " ﺍﻟﹾ ﺠَﻮَﺍﺏُ ﺍﻟﺼﱠﺤِﻴ ُ ﺻ َﻮﺑُﻪُ ﻗِﻴ ﹶﻞ ﻼ َﻭﻫُ َﻮ ﺍﻟﹾﻌَﺰﹺﻳﺰُ ﺍ ﹾﻟ َﻐﻔﹸﻮ ُﺭ( ] ﺍﳌﻠﻚ [٢:ﻗﹶﺎ ﹶﻝ :ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ ﺴﻦُ َﻋ َﻤ ﹰ ﺤﻴَﺎ ﹶﺓ ِﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ ﺕ ﻭَﺍﹾﻟ َ )ﺍﻟﱠﺬِﻱ َﺧﹶﻠ َﻖ ﺍ ﹾﻟ َﻤ ْﻮ َ ﺻﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺻ َﻮﺑُﻪُ ﻗﹶﺎ ﹶﻝ :ﺇﻥﱠ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺻَﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َ :ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ ﺏ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠﺔِ(١) ، ﺻﻮَﺍﺑًﺎ ﻭَﺍﹾﻟ ﺨَﺎِﻟﺺُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻟﻠﱠ ِﻪ ﻭَﺍﻟﺼﱠﻮَﺍ ُ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ َ __________ ) - (١ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ٣ﺹ (١٢٤ ﺻﹶﻠ ْﻴ ﹺﻦ . َﻭﻟﹶﺎ ُﺑﺪﱠ ﻓِﻲ ِﻋﺒَﺎ َﺩِﺗ ِﻪ ِﻣ ْﻦ ﹶﺃ ْ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﺏ َﺭ ِ ﺨﻄﱠﺎ ﹺ ﺚ ﹺﺑ ِﻪ ﺭُﺳُﹶﻠﻪُ ؛ ﻭَﻟِﻬَﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍﹾﻟ َ ﺹ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﻟﻪُ ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ُﻣﻮَﺍﹶﻓ ﹶﻘﺔﹸ ﹶﺃ ْﻣ ﹺﺮ ِﻩ ﺍﻟﱠﺬِﻱ َﺑَﻌ ﹶ ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ﺇ ْﺧﻠﹶﺎ ُ ﻀﻴْﻞ ﺠ َﻌ ﹾﻞ ِﻟﹶﺄ َﺣ ِﺪ ﻓِﻴ ِﻪ َﺷ ْﻴﺌﹰﺎ ؛ َﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﹸﻔ َ َﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ُﺩﻋَﺎِﺋ ِﻪ :ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ْﺟَﻌ ﹾﻞ َﻋ َﻤﻠِﻲ ﹸﻛﻠﱠ ُﻪ ﺻَﺎِﻟ ﺤًﺎ ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ ِﻟ َﻮ ْﺟﻬﹺﻚ ﺧَﺎِﻟﺼًﺎ َﻭﻟﹶﺎ َﺗ ْ ﺻ َﻮﺑُﻪُ ﻗﹶﺎﻟﹸﻮﺍ ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ :ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ ﺴﻦُ َﻋ َﻤﻠﹰﺎ { ﻗﹶﺎ ﹶﻝ :ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ ﺽ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } ِﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ ﺻﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺻَﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ َﺣﺘﱠﻰ ﺻ َﻮﺑُﻪُ ؟ ﻗﹶﺎ ﹶﻝ :ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ َﻤﻞﹸ ﺧَﺎِﻟﺼًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َ َﻭﹶﺃ ْ ﲔ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﺏ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠ ِﺔ ﻭَﻟِﻬَﺬﹶﺍ ﹶﺫﻡﱠ ﺍﻟﻠﱠ ُﻪ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ ﺻَﻮَﺍﺑًﺎ ؛ ﻭَﺍﹾﻟ ﺨَﺎِﻟﺺُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ِﻟﻠﱠ ِﻪ ﻭَﺍﻟﺼﱠﻮَﺍ ُ ﺸ َﺮ ْﻋ ُﻪ ِﻣ ْﻦ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﻛﻤَﺎ ﻉ ﹶﻟ ُﻬ ْﻢ ُﺷ َﺮﻛﹶﺎ ُﺅ ُﻫ ْﻢ ِﻣ ْﻦ ﺍﻟﺪﱢﻳ ﹺﻦ ﻣَﺎ ﹶﻟ ْﻢ َﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﹺﺑ ِﻪ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻦ ِﻋﺒَﺎ َﺩ ِﺓ ﹶﻏ ْﻴ ﹺﺮ ِﻩ َﻭِﻓ ْﻌ ﹺﻞ ﻣَﺎ ﹶﻟ ْﻢ َﻳ ْ ﻉ ﻣَﺎ َﺷ َﺮ َ َﻋﻠﹶﻰ ﺍﺗﱢﺒَﺎ ﹺ ﺤﺮﱢ ْﻣﻪُ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﺃ ْﻡ ﹶﻟ ُﻬ ْﻢ ُﺷ َﺮﻛﹶﺎ ُﺀ ﺷَﺮَﻋُﻮ ﺍ ﹶﻟ ُﻬ ْﻢ ِﻣ َﻦ ﺍﻟﺪﱢﻳ ﹺﻦ ﻣَﺎ ﹶﻟ ْﻢ َﻳ ﹾﺄ ﹶﺫ ﹾﻥ ﹺﺑ ِﻪ ﺍﻟﻠﱠ ُﻪ { ﹶﻛﻤَﺎ ﹶﺫﻣﱠ ُﻬ ْﻢ َﻋﻠﹶﻰ ﹶﺃﻧﱠ ُﻬ ْﻢ ﺣَﺮﱠﻣُﻮﺍ ﻣَﺎ ﹶﻟ ْﻢ ﻳُ َ ﺤﻖﱡ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﺣﺮَﺍ َﻡ ﺇﻟﱠﺎ ﻣَﺎ َﺣﺮﱠ َﻣﻪُ ﺍﻟﻠﱠ ُﻪ َﻭﻟﹶﺎ ﺩِﻳ َﻦ ﺇﻟﱠﺎ ﻣَﺎ َﺷ َﺮ َﻋﻪُ . ﺍﻟﻠﱠ ُﻪ .ﻭَﺍﻟﺪﱢﻳﻦُ ﺍﹾﻟ َ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٠ﺹ (١٧٢ ﺻﻠﹶﺎ ِﻥ ": ﻚ ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺳﻤَﺎ ِﺀ َﻣ ﹾﻘﺼُﻮ ُﺩﻫَﺎ ﻭَﺍﺣِﺪٌ ﻭَﻟﹶﻬَﺎ ﹶﺃ ْ ﺤﻮُ ﹶﺫِﻟ َ ﺴَﺘﻘِﻴ ﹺﻢ َﻭَﻧ ْ ﻁ ﺍ ﹾﻟ ُﻤ ْ ﻭَﺍﻟﹾﻌِﺒَﺎﺩَﺓﹸ ﻭَﺍﻟﻄﱠﺎ َﻋﺔﹸ ﻭَﺍﻟِﺎ ْﺳِﺘﻘﹶﺎ َﻣﺔﹸ َﻭﹸﻟﺰُﻭ ُﻡ ﺍﻟﺼﱢﺮَﺍ ِ ﻉ .ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﻓ َﻤ ْﻦ ﻛﹶﺎ ﹶﻥ ﻚ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺒ َﺪ ﹺ ﻉ ﻟﹶﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹶﺫِﻟ َ ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ " ﹶﺃﻟﱠﺎ ﻳُ ْﻌَﺒ َﺪ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ َ .ﻭ " ﺍﻟﺜﱠﺎﻧﹺﻲ " ﹶﺃ ﹾﻥ ﻳُ ْﻌَﺒ َﺪ ﹺﺑﻤَﺎ ﹶﺃ َﻣ َﺮ َﻭ َﺷ َﺮ َ ﺸ ﹺﺮ ْﻙ ﹺﺑ ِﻌﺒَﺎ َﺩ ِﺓ َﺭﺑﱢ ِﻪ ﺃﹶﺣَﺪًﺍ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﺑﻠﹶﻰ َﻣ ْﻦ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ ِﻟﻠﱠ ِﻪ َﻭﻫُ َﻮ ﻳَﺮْﺟُﻮﺍ ِﻟﻘﹶﺎ َﺀ َﺭﺑﱢ ِﻪ ﹶﻓ ﹾﻠَﻴ ْﻌ َﻤ ﹾﻞ َﻋ َﻤﻠﹰﺎ ﺻَﺎِﻟ ﺤًﺎ َﻭﻟﹶﺎ ُﻳ ْ ﺴﻦُ ﺩِﻳﻨًﺎ ِﻣﻤﱠ ْﻦ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ ﺤ َﺰﻧُﻮ ﹶﻥ { َﻭﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭ َﻣ ْﻦ ﹶﺃ ْﺣ َ ﻣُ ﺤْﺴِﻦٌ ﹶﻓﹶﻠﻪُ ﹶﺃ ْﺟﺮُﻩُ ِﻋْﻨ َﺪ َﺭﺑﱢ ِﻪ َﻭﻟﹶﺎ ﺧَﻮْﻑٌ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭﻟﹶﺎ ُﻫ ْﻢ َﻳ ْ ﺨ ﹶﺬ ﺍﻟﻠﱠ ُﻪ ﺇْﺑﺮَﺍﻫِﻴ َﻢ َﺧﻠِﻴﻠﹰﺎ { ﻓﹶﺎ ﹾﻟ َﻌ َﻤﻞﹸ ﺍﻟﺼﱠﺎِﻟ ﺢُ ﻫُ َﻮ ﺍ ﹾﻟﹺﺈ ْﺣﺴَﺎ ﹸﻥ َﻭﻫُ َﻮ ِﻓ ْﻌﻞﹸ ِﻟﻠﱠ ِﻪ َﻭﻫُ َﻮ ﻣُ ﺤْﺴِﻦٌ ﻭَﺍﺗﱠَﺒ َﻊ ِﻣﻠﱠ ﹶﺔ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ َﺣﻨﹺﻴﻔﹰﺎ ﻭَﺍﺗﱠ َ ﻉ ﻓِﻲ ﺏ ﹶﻓﻤَﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺒ َﺪ ﹺ ﺤﺒَﺎ ﹴ ﺏ ﹶﺃ ْﻭ ﺍ ْﺳِﺘ ْ ﺕ " ِﻫ َﻲ ﻣَﺎ ﹶﺃ َﺣﺒﱠﻪُ ﺍﻟﻠﱠ ُﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ َﻭﻫُ َﻮ ﻣَﺎ ﹶﺃَﻣ َﺮ ﹺﺑ ِﻪ ﹶﺃ ْﻣ َﺮ ﺇﳚَﺎ ﹴ ﺴﻨَﺎ ُ ﺤَ ﺕ .ﻭ " ﺍ ﹾﻟ َ ﺴﻨَﺎ ِ ﺤَ ﺍﹾﻟ َ ﺢ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ َﻣ ْﻦ ﺕ َﻭﻟﹶﺎ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﺼﱠﺎِﻟ ﹺ ﺴﻨَﺎ ِ ﺤَ ﺸﺮُﻭ َﻋ ﹰﺔ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ ﻳُ ﺤِﺒﱡﻬَﺎ َﻭﻟﹶﺎ َﺭﺳُﻮﹸﻟ ُﻪ ﹶﻓﻠﹶﺎ َﺗﻜﹸﻮ ﹸﻥ ِﻣ ْﻦ ﺍ ﹾﻟ َ ﺖ َﻣ ْ ﺴ ْ ﺍﻟﺪﱢﻳ ﹺﻦ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻴ َ ﺸ ﹺﺮ ْﻙ ﹺﺑ ِﻌﺒَﺎ َﺩ ِﺓ ﺢ َ .ﻭﹶﺃﻣﱠﺎ ﹶﻗ ْﻮﻟﹸﻪُ َ } .ﻭﻟﹶﺎ ُﻳ ْ ﺕ َﻭﻟﹶﺎ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﺍﻟﺼﱠﺎِﻟ ﹺ ﺴﻨَﺎ ِ ﺤَ ﺲ ِﻣ ْﻦ ﺍﹾﻟ َ ﺶ ﻭَﺍﻟ ﱡﻈﻠﹾﻢﹺ ﹶﻟْﻴ َ َﻳ ْﻌ َﻤﻞﹸ ﻣَﺎ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﻛﹶﺎ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ
ﺏ َﻳﻘﹸﻮ ﹸﻝ :ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ْﺟَﻌ ﹾﻞ ﺨﻄﱠﺎ ﹺ ﺹ ﺍﻟﺪﱢﻳ ﹺﻦ ِﻟﻠﱠ ِﻪ َﻭ ْﺣ َﺪﻩُ َﻭﻛﹶﺎ ﹶﻥ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍﹾﻟ َ َﺭﺑﱢ ِﻪ ﺃﹶﺣَﺪًﺍ { َﻭﹶﻗ ْﻮﻟﹸﻪُ } :ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ ِﻟﻠﱠ ِﻪ { ﹶﻓﻬُ َﻮ ﺇ ْﺧﻠﹶﺎ ُ ﺽ ﻓِﻲ ﹶﻗ ْﻮِﻟ ِﻪ ِ } :ﻟَﻴ ْﺒﻠﹸ َﻮﻛﹸ ْﻢ ﻀﻴْﻞ ْﺑ ُﻦ ِﻋﻴَﺎ ﹴ ﺠَﻌ ﹾﻞ ِﻟﹶﺄ َﺣ ِﺪ ﻓِﻴ ِﻪ ﺷَﻴْﺌﹰﺎ َ .ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ ﹸﻔ َ ﻚ ﺧَﺎِﻟﺼًﺎ َﻭﻟﹶﺎ َﺗ ْ َﻋ َﻤﻠِﻲ ﹸﻛﻠﱠ ُﻪ ﺻَﺎِﻟ ﺤًﺎ ﻭَﺍ ْﺟ َﻌ ﹾﻠ ُﻪ ِﻟ َﻮ ْﺟ ﹺﻬ َ ﺻ َﻮﺑُﻪُ ؟ ﻗﹶﺎ ﹶﻝ :ﺇﻥﱠ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺧَﺎِﻟﺼًﺎ ﺻ َﻮﺑُﻪُ ﻗﹶﺎﻟﹸﻮﺍ :ﻳَﺎ ﹶﺃﺑَﺎ َﻋِﻠﻲﱟ ﻣَﺎ ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ ﺴﻦُ َﻋ َﻤﻠﹰﺎ { ﻗﹶﺎ ﹶﻝ :ﹶﺃ ْﺧﹶﻠﺼُﻪُ َﻭﹶﺃ ْ ﹶﺃﻳﱡ ﹸﻜ ْﻢ ﹶﺃ ْﺣ َ ﺺ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﺻﻮَﺍﺑًﺎ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺧَﺎِﻟﺼًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺧَﺎِﻟﺼًﺎ ﺻَﻮَﺍﺑًﺎ ﻭَﺍﹾﻟ ﺨَﺎِﻟ ُ ﺻﻮَﺍﺑًﺎ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ﻭَﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َ َﻭﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َ ﻒ ﺤﺒﱡﻪُ ﺍﻟﻠﱠ ُﻪ ﺩَﺍ ِﺧﻠﹰﺎ ﻓِﻲ ﺍ ْﺳ ﹺﻢ ﺍ ﹾﻟ ِﻌﺒَﺎ َﺩ ِﺓ ﹶﻓِﻠﻤَﺎﺫﹶﺍ َﻋ ﹶﻄ َ ِﻟﻠﱠ ِﻪ ﻭَﺍﻟﺼﱠﻮَﺍﺏُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﺴﱡﻨﱠ ِﺔ .ﹶﻓﹺﺈ ﹾﻥ ﻗِﻴ ﹶﻞ ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﺟﻤِﻴ ُﻊ ﻣَﺎ ﻳُ ِ ﻋَﻠﹶﻴْﻬَﺎ ﻏﹶﻴْﺮَﻫَﺎ ؛ ﹶﻛ ﹶﻘ ْﻮِﻟ ِﻪ } :ﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ َﻭﹺﺇﻳﱠﺎ َﻙ َﻧﺴَْﺘ ِﻌﲔُ { َﻭﹶﻗ ْﻮِﻟ ِﻪ } :ﻓﹶﺎ ْﻋُﺒ ْﺪ ُﻩ َﻭَﺗ َﻮﻛﱠ ﹾﻞ َﻋﹶﻠ ْﻴ ِﻪ { ﺢ » ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﺒَﺎ َﺭ َﻙ َﻭَﺗﻌَﺎﻟﹶﻰ ﹶﺃﻧَﺎ ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤﺪِﻳ ِ ﻚ .ﹶﻛﻤَﺎ ﻓِﻲ ﺍ ﹾﻟ َ ﹶﻓ َﻤ ْﻦ َﻋ ِﻤ ﹶﻞ ِﻟ َﻐ ْﻴ ﹺﺮ ﺍﻟﻠﱠ ِﻪ -ﹶﻛﹶﺄ ْﻫ ﹺﻞ ﺍﻟﺮﱢﻳَﺎ ِﺀ -ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨ ُﻪ ﹶﺫِﻟ َ ﻼ ﹶﺃ ْﺷ َﺮ َﻙ ﻓِﻴ ِﻪ َﻣﻌِﻰ ﹶﻏ ْﻴﺮﹺﻯ َﺗ َﺮ ﹾﻛﺘُﻪُ َﻭ ِﺷﺮْ ﹶﻛﻪُ «)..(١ ﹶﺃ ﹾﻏﻨَﻰ ﺍﻟﺸﱡ َﺮﻛﹶﺎ ِﺀ َﻋ ﹺﻦ ﺍﻟﺸﱢ ْﺮ ِﻙ َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ __________ ) - (١ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٧٦٦٦ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٩ﺹ (٣٧٠ ﻭَﺍﻟﹾﻤُﺮَﺍﺩ ﹶﺃﻥﱠ َﻋﻤَﻞ ﺍ ﹾﻟ ُﻤﺮَﺍﺋِﻲ ﺑَﺎﻃِﻞ ﻟﹶﺎ ﹶﺛﻮَﺍﺏ ﻓِﻴ ِﻪ ،ﻭَﻳَﺄﹾﺛﹶﻢ ﹺﺑ ِﻪ . ﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ) -ﺝ / ٩٠ﺹ ( ٢ ﺷﺮﻃﻲ ﻗﺒﻮﻝ ﺍﻟﻌﺒﺎﺩﺓ: ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ .ﺃﻣﺎ ﺑﻌﺪ :ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺘﺴﻌﻮﻥ ﻣﻦ ﻟﻘﺎﺀﺍﺕ ﺍﻟﺒﺎﺏ ﺍﳌﻔﺘﻮﺡ ﺍﻟﱵ ﺗﺘﻢ ﰲ ﻛﻞ ﲬﻴﺲ ﻣﻦ ﻛﻞ ﺃﺳﺒﻮﻉ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳋﻤﻴﺲ ﺍﻟﻌﺸﺮﻭﻥ ﻣﻦ ﺷﻬﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﻣﻦ ﻋﺎﻡ )١٤١٥ﻫـ( .ﻟﻘﺎﺅﻧﺎ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺳﻴﺸﺘﻤﻞ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻌﻤﺮﺓ ﻭﺍﳊﺞ ﺑﺈﳚﺎﺯ ،ﰒ ﰲ ﺍﻟﻠﻘﺎﺀﺍﺕ ﺍﻷﺧﺮﻯ ﺳﻮﻑ ﻧﺘﻜﻠﻢ ﻋﻦ ﺃﺭﻛﺎﻥ ﻭﻭﺍﺟﺒﺎﺕ ﺍﳊﺞ ﻭ ﺍﻟﻌﻤﺮﺓ ،ﰒ ﻋﻦ ﳏﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ. ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻟﻨﺎ ﲨﻴﻌﹰﺎ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﺘﻢ ﺇﻻ ﺑﺸﺮﻃﲔ :ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ :ﺍﻹﺧﻼﺹ ﷲ .ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ :ﺍﳌﺘﺎﺑﻌﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﲔ ﹶﻟﻪُ ﺍﻟﺪﱢﻳ َﻦ ُﺣَﻨﻔﹶﺎ َﺀ ]ﺍﻟﺒﻴﻨﺔ[٥: ﺼَ ﺨِﻠ ِ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ .ﺩﻟﻴﻞ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃَ :ﻭﻣَﺎ ﺃﹸ ِﻣﺮُﻭﺍ ﹺﺇﻟﱠﺎ ِﻟَﻴ ْﻌﺒُﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ُﻣ ْ ﻓـ)ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ( ﻫﺬﺍ ﺍﻹﺧﻼﺹ ،ﻭ)ﺣﻨﻔﺎﺀ( ﻫﺬﻩ ﺍﳌﺘﺎﺑﻌﺔ ،ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺉ ﻣﺎ ﻧﻮﻯ( .ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ) :ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ،ﻭﺇﳕﺎ ﻟﻜﻞ ﺍﻣﺮ ﹴ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ) :ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻣﻦ ﻋﻤﻞ ﻼ ﺃﺷﺮﻙ ﻣﻌﻲ ﻓﻴﻪ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ( ﻓﻬﺬﺍ ﺍﻹﺧﻼﺹ .ﺍﳌﺘﺎﺑﻌﺔ :ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻤ ﹰ ﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ( ،ﻭﰲ ﻟﻔﻆ) :ﻣﻦ ﻋﻨﻬﺎ ،ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ) :ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ( ﺇﺫﹰﺍ ..ﻻ ﺑﺪ ﻣﻦ ﺍﻹﺧﻼﺹ ﻭﺍﳌﺘﺎﺑﻌﺔ .ﻭﻻ ﺗﺘﺤﻘﻖ ﺍﳌﺘﺎﺑﻌﺔ ﺃﻻ ﲟﻌﺮﻓﺔ ﻛﻴﻒ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﻳﻔﻌﻞ ﺣﱴ ﻧﻜﻮﻥ ﻣﺘﺒﻌﲔ ﻟﻪ ،ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﻭﳓﻦ ﻧﻔﻌﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﻥ ﻧﺴﺘﺤﻀﺮ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ :ﺍﻹﺧﻼﺹ ﻭﺍﳌﺘﺎﺑﻌﺔ .ﺍﻹﺧﻼﺹ :ﺑﺄﻥ ﻻ ﻧﺒﺘﻐﻲ ﺑﻌﺒﺎﺩﺍﺗﻨﺎ ﺇﻻ ﻭﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻭﺃﻥ ﻧﺴﺘﺸﻌﺮ ﺃﻳﻀﹰﺎ ﻼ :ﻋﻨﺪ ﺍﻟﻮﺿﻮﺀ ،ﳓﻦ ﻧﺘﻮﺿﺄ ﻧﻐﺴﻞ ﺍﻷﻋﻀﺎﺀ ﺍﳌﻐﺴﻮﻟﺔ ﻣﻨﻬﺎ ﻭﳕﺴﺢ ﺍﳌﻤﺴﻮﺡ ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﺃﻧﻨﺎ ﳕﺘﺜﻞ ﺃﻭﺍﻣﺮ ﺍﷲ ،ﻓﻤﺜ ﹰ ﻧﺴﺘﺤﻀﺮ ﺑﺄﻧﻨﺎ ﳕﺘﺜﻞ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃَ :ﻳﺎ ﹶﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺇﹺﺫﹶﺍ ﹸﻗ ْﻤُﺘ ْﻢ ﹺﺇﻟﹶﻰ ﺍﻟﺼﱠﻼ ِﺓ ﻓﹶﺎﻏﹾﺴِﻠﹸﻮﺍ ُﻭﺟُﻮ َﻫ ﹸﻜ ْﻢ ]ﺍﳌﺎﺋﺪﺓ [٦:ﺇﱃ ﺁﺧﺮﻩ .ﺣﱴ ﻳﺘﻢ ﺍﻹﺧﻼﺹ ﻭﺍﻹﺫﻋﺎﻥ ﻭﺍﻟﺬﻝ ﷲ ﻋﺰ ﻭﺟﻞ .ﰒ ﻧﺴﺘﺤﻀﺮ ﺃﻳﻀﹰﺎ ﺃﻧﻨﺎ ﻧﺘﺎﺑﻊ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺴَﻨ ﹲﺔ ]ﺍﻷﺣﺰﺍﺏ.......[٢١: ﰲ ﻫﺬﺍ؛ ﻷﻥ ﻫﺬﺍ ﳑﺎ ﺃﻣﺮﻧﺎ ﺑﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :ﹶﻟﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﻓِﻲ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ﹸﺃﺳْﻮَﺓﹲ َﺣ َ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٢ﺹ (٣٤٨٠
ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٧٥١٥ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﻻ ﻳﺘﻢ ﺇﻻ ﺑﺎﻟﻌﻤﻞ ﺍﳋﺎﻟﺺ ﺍﻟﺼﻮﺍﺏ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ١٦ :ﳏﺮﻡ ١٤٢٢ ﺍﻟﺴﺆﺍﻝ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻛﻴﻒ ﳝﻜﻦ ﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﻭ ﻛﻴﻒ ﳝﻜﻦ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺫﻟﻚ ﺍﻹﺧﻼﺹ؟ ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ: ﻓﺎﻹﺧﻼﺹ ﻫﻮ :ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ. ﻭﺳﺒﻴﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺑﺄﻥ ﻳﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻭﺣﺪﻩ ﻟﻠﻌﺒﺎﺩﺓ ،ﻭﺃﻧﻪ ﺍﳌﻨﻌﻢ ﺍﳌﺘﻔﻀﻞ ﺍﻟﺬﻱ ﻻ ﻳﻠﻴﻖ ﺑﻌﺒﺪﻩ ﺃﻥ ﻳﻠﺘﻔﺖ ﺇﱃ ﻏﲑﻩ ،ﻭﺃﻥ ﻛﻞ ﻋﻤﻞ ﺃﺭﻳﺪ ﺑﻪ ﻏﲑ ﻭﺟﻪ ﺍﷲ ،ﻓﻬﻮ ﻋﻤﻞ ﺣﺎﺑﻂ ﻣﺮﺩﻭﺩ. ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ) :ﻣﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ﻧﻮﻑ ﺇﻟﻴﻬﻢ ﺃﻋﻤﺎﳍﻢ ﻓﻴﻬﺎ ﻭﻫﻢ ﻓﻴﻬﺎ ﻻ ﻳﺒﺨﺴﻮﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﺍﻟﻨﺎﺭ ﻭﺣﺒﻂ ﻣﺎ ﺻﻨﻌﻮﺍ ﻓﻴﻬﺎ ﻭﺑﺎﻃﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ( ]ﻫﻮﺩ.[١٦ ،١٥ : ﻼ ﺃﺷﺮﻙ ﻓﻴﻪ ﻣﻌﻲ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ " :ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﻭﺷﺮﻛﻪ" ﺭﻭﺍﻩ ﻣﺴﻠﻢ. ﻭﺭﻭﻯ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﳏﻤﻮﺩ ﺑﻦ ﻟﺒﻴﺪ ﻗﺎﻝ :ﺧﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ" :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻳﺎﻛﻢ ﻭﺷﺮﻙ ﺍﻟﺴﺮﺍﺋﺮ" ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﺷﺮﻙ ﺍﻟﺴﺮﺍﺋﺮ؟ ﻗﺎﻝ " :ﻳﻘﻮﻡ ﺍﻟﺮﺟﻞ ﻓﻴﺼﻠﻲ ﻓﻴﺰﻳﻦ ﺻﻼﺗﻪ ﺟﺎﻫﺪﹰﺍ ﳌﺎ ﻳﺮﻯ ﻣﻦ ﻧﻈﺮ ﺍﻟﺮﺟﺎﻝ ﺇﻟﻴﻪ ،ﻓﺬﻟﻚ ﺷﺮﻙ ﺍﻟﺴﺮﺍﺋﺮ". ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) :ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ( ]ﺍﳌﻠﻚ.[٢ : ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﰲ ﺗﻔﺴﲑ ﺍﻟﻌﻤﻞ ﺍﳊﺴﻦ :ﺃﺧﻠﺼﻪ ﻭﺃﺻﻮﺑﻪ ،ﻓﻘﻴﻞ ﻟﻪ :ﻣﺎ ﺃﺧﻠﺼﻪ ﻭﺃﺻﻮﺑﻪ؟ ﻓﻘﺎﻝ :ﺇﻥ ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﻛﺎﻥ ﺧﺎﻟﺼﺎﹰ ،ﻭﱂ ﻳﻜﻦ ﺻﻮﺍﺑﹰﺎ ﱂ ﻳﻘﺒﻞ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺻﻮﺍﺑﹰﺎ ﻭﱂ ﻳﻜﻦ ﺧﺎﻟﺼﹰﺎ ﱂ ﻳﻘﺒﻞ ،ﺣﱴ ﻳﻜﻮﻥ ﺧﺎﻟﺼﹰﺎ ﺻﻮﺍﺑﺎﹰ ،ﻓﺎﳋﺎﻟﺺ ﻣﺎ ﻛﺎﻥ ﷲ ،ﻭﺍﻟﺼﻮﺍﺏ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺴﻨﺔ .ﺍﻧﺘﻬﻰ. ﻭﻳﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺘﻌﺎﻫﺪ ﺇﺧﻼﺻﻪ ،ﻭﺃﻥ ﳛﺎﺳﺐ ﻧﻔﺴﻪ ،ﻭﺃﻥ ﻳﻔﺘﺶ ﰲ ﺃﺣﻮﺍﳍﺎ ،ﻓﺈﻥ ﺍﻹﺧﻼﺹ ﻋﺰﻳﺰ ،ﻭﻫﻮ ﺃﺷﺪ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺘﺎﺑﻌﻲ ﺍﳉﻠﻴﻞ ﺍﺑﻦ ﺃﰊ ﻣﻠﻜﻴﺔ :ﺃﺩﺭﻛﺖ ﺛﻼﺛﲔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻠﻬﻢ ﳜﺎﻑ ﺍﻟﻨﻔﺎﻕ ﻋﻠﻰ ﻧﻔﺴﻪ .ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ ﺻ َﺪﹶﻗ ﹰﺔ ِﻣ ْﻦ ﹸﻏﻠﹸﻮ ﹴﻝ «).(١ ﻼ ﹰﺓ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹸﻃﻬُﻮ ﹴﺭ َﻭ ﹶﻻ َ ﺻﹶ ﺢ » :ﹶﻻ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻠﱠ ُﻪ َ ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤ ِﺪ ﻳ ِ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﹾﻟ َ َﻭﻗﹶﺎ ﹶﻝ َ ﺨﻤَﺎ ﹴﺭ «).(٢ ﺾ ﹺﺇﻻﱠ ﹺﺑ ِ ﻼ ﹶﺓ ﺣَﺎِﺋ ﹴ ﺻﹶ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ » :ﹶﻻ َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﻠﱠ ُﻪ َ َﻭﻗﹶﺎ ﹶﻝ َ ﺲ َﻋﹶﻠ ْﻴ ِﻪ ﺃﹶﻣْﺮُﻧَﺎ ،ﹶﻓ ْﻬ َﻮ َﺭﺩﱞ « )(٣ ﻼ ﹶﻟْﻴ َ ﺢ َ » :ﻣ ْﻦ َﻋ ِﻤ ﹶﻞ َﻋ َﻤ ﹰ ﺚ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺤﺪِﻳ ِ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍﹾﻟ َ __________ ) - (١ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ ﺑﺮﻗﻢ) ( ١٤٠ﺻﺤﻴﺢ ﺷﺮﺡ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ) -ﺝ / ١ﺹ (١١١ ﺣَﺎ ِﺷَﻴﺔﹸ ﺍﻟﺴﱢ ْﻨ ِﺪﻱﱢ : ﹶﻗﻮْﻟﻪ ) ﻟﹶﺎ َﻳ ﹾﻘﺒَﻞ ﺍﻟﻠﱠﻪ (ﹶﻗﺒُﻮﻝ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ﺍ ﹾﻟ َﻌﻤَﻞ ﹺﺭﺿَﺎ ُﻩ ﹺﺑ ِﻪ ﻭَﺛﹶﻮَﺍﺑﻪ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻓ َﻌﺪَﻡ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳُﺜِﻴﺒﻪُ َﻋﹶﻠ ْﻴِﻪ
ﺢ ﻳُﻄﹾﻠﹶﻖ َﻋﻠﹶﻰ ﻀﻢﱢ ﺍﻟﻄﱠﺎﺀ ِﻓﻌْﻞ ﺍﻟﺘﱠ ﹾﻄﻬﹺﲑ َﻭﻫُ َﻮ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﻫَﺎﻫُﻨَﺎ ﻭَﺑﹺﻔﹶﺘْ ﺤِﻬَﺎ ِﺍﺳْﻢ ِﻟ ﹾﻠﻤَﺎ ِﺀ ﹶﺃ ْﻭ ﺍﻟﺘﱡﺮَﺍﺏ َﻭﻗِﻴ ﹶﻞ ﺑﹺﺎ ﹾﻟ ﹶﻔْﺘ ﹺ ) ﹺﺑ َﻐ ْﻴ ﹺﺮ ﹸﻃﻬُﻮﺭ (ﹺﺑ َ ﺸ ْﻲ ٍﺀ ُﻣﻐَﺎﻳﹺﺮ ﻟِﻠ ﱡﻄﻬُﻮ ﹺﺭ ﹺﺇ ﹾﺫ ﻟﹶﺎ ُﺑﺪﱠ ِﻣ ْﻦ ﺻﻠﹶﺎﺓ ﻣُﻠﹾﺘَﺒﹺﺴَﺔ ﹺﺑ َ ﺲ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ َ ﺍ ﹾﻟ ِﻔﻌْﻞ ﻭَﺍﻟﹾﻤَﺎﺀ ﹶﻓﻬَﺎ ُﻫﻨَﺎ َﻳ ﺠُﻮﺯ ﺍ ﹾﻟ َﻮ ْﺟﻬَﺎ ِﻥ ﻭَﺍ ﹾﻟ َﻤ ْﻌَﻨﻰ ﹺﺑﻠﹶﺎ ﹸﻃﻬُﻮﺭ َﻭﹶﻟْﻴ َ ﺿﺪّ ﺍﻟ ﱡﻄﻬُﻮﺭ َﺣ ْﻤﻠﹰﺎ ِﻟﻤُﻄﹾﹶﻠ ﹺﻖ ﺍ ﹾﻟ ُﻤﻐَﺎﻳﹺﺮ َﻋﻠﹶﻰ ﺍ ﹾﻟﻜﹶﺎﻣِﻞ َﻭﻫُ َﻮ ﺍﻟﹾﺤَﺪَﺙ ﻣُﻠﹶﺎَﺑﺴَﺔ ﺍﻟﺼﱠﻠﹶﺎﺓ ﹺﺑﻤَﺎ ُﻳﻐَﺎﻳﹺﺮ ﺍﻟ ﱡﻄﻬُﻮﺭ ِ ﺼﻨﱢﻒ َﺭ ِﺣ َﻤﻪُ ﺤﺮَﺍﻡ ﻭَﻏﹶﺮَﺽ ﺍ ﹾﻟ ُﻤ َ ﺨﻴَﺎﻧَﺔ ﻭَﺍ ﹾﻟ َ ﺨﻴَﺎﻧَﺔ ﻓِﻲ ﺧُ ﹾﻔﻴَﺔ ﻭَﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﻣُﻄﹾﻠﹶﻖ ﺍﹾﻟ ِ ﺠﻤَﺔ ﹶﺃ ﺻْﻠﻪ ﺍ ﹾﻟ ِ ﻀﻢﱢ ﺍ ﹾﻟَﻐﻴْﻦ ﺍ ﹾﻟ ُﻤ ْﻌ َ ) ِﻣ ْﻦ ﹸﻏﻠﹸﻮﻝ ( ﹺﺑ َ ﺤﺪِﻳﺚ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ﹾﻄﻠﹸﻮﺏ َﻳَﺘ َﻮﻗﱠﻒ َﻋﻠﹶﻰ ﺶ ﹺﺑﹶﺄﻥﱠ َﺩﻟﹶﺎﻟﹶﺔ ﺍﹾﻟ َ ﺤﺪِﻳﺚ َﻳ ُﺪﻝﹼ َﻋﻠﹶﻰ ِﺍ ﹾﻓِﺘﺮَﺍﺽ ﺍ ﹾﻟ ُﻮ ﺿُﻮﺀ ﻟِﻠﺼﱠﻠﹶﺎ ِﺓ َﻭﻧُﻮِﻗ َ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﺃﻥﱠ ﺍﹾﻟ َ ﺻ ﺤﱠﺔ ﺍﻟﺼﱠﻠﹶﺎﺓ ﹺﺑﻠﹶﺎ ﹸﻃﻬُﻮﺭ َﻭﻟﹶﺎ َﺩﻟﹶﺎﻟﹶﺔ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ﹾﻞ َﻋﻠﹶﻰ ِﺍ ْﻧِﺘﻔﹶﺎﺀ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ﻭَﺍﻟﹾﻘﹶﺒُﻮﻝ ﹶﺃ َﺧﺺّ ِﻣ ْﻦ ﺍﻟﺼﱢ ﺤﱠﺔ َﻭﻟﹶﺎ َﻳ ﹾﻠﺰَﻡ َﺩﻟﹶﺎﻟﹶﺘﻪ َﻋﻠﹶﻰ ِﺍ ْﻧِﺘﻔﹶﺎﺀ ِ ﺼﻠﹶﺎ ِﺓ ﺍ ﹾﻟ َﻌﺒْﺪ ﺍﻟﹾﺂﺑﹺﻖ َﻭﹶﻗ ْﺪ ُﻳﻘﹶﺎﻝ ِﻣ ْﻦ ِﺍ ْﻧِﺘﻔﹶﺎﺀ ﺍﹾﻟﹶﺄ َﺧﺺّ ِﺍْﻧِﺘﻔﹶﺎﺀ ﺍ ﹾﻟﹶﺄ َﻋﻢّ ﻭَﻟِﺬﹶﺍ َﻭ َﺭ َﺩ ِﺍ ْﻧِﺘﻔﹶﺎﺀ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ﻓِﻲ َﻣﻮَﺍ ﺿِﻊ َﻣ َﻊ ﹸﺛﺒُﻮﺕ ﺍﻟﺼﱢ ﺤﱠﺔ ﹶﻛ َ ﺍ ﹾﻟﹶﺄﺻْﻞ ﻓِﻲ َﻋﺪَﻡ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ﻫُ َﻮ َﻋﺪَﻡ ﺍﻟﺼﱢ ﺤﱠﺔ َﻭﻫُ َﻮ َﻳ ﹾﻜﻔِﻲ ﻓِﻲ ﺍ ﹾﻟ َﻤ ﹾﻄﻠﹸﻮﺏ ﹺﺇﻟﱠﺎ ﺇﹺﺫﹶﺍ َﺩﻝﱠ َﺩﻟِﻴﻞ َﻋﻠﹶﻰ ﹶﺃﻥﱠ َﻋﺪَﻡ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ ِﻟﹶﺄ ْﻣ ﹴﺮ ﺁﺧَﺮ ِﺳﻮَﻯ َﻋﺪَﻡ ﺍﻟﺼﱢ ﺤﱠﺔ َﻭﻟﹶﺎ َﺩﻟِﻴﻞ ﻫَﺎ ُﻫﻨَﺎ َﻭﺍﹶﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ْﻋﻠﹶﻢ . ) - (٢ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ) ( ٦٤١ﻭﻫﻮ ﺻﺤﻴﺢ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ) -ﺝ / ٢ﺹ (١٦١ ﺻﻠﹶﺎﺓ ﺍ ﹾﻟ َﻤ ْﺮﺃﹶﺓ ﺍ ﹾﻟﺒَﺎِﻟﻐَﺔ ،ﺇﹺﺫﹶﺍ ﺍ ﹾﻟﹶﺄ ﺻْﻞ ﻓِﻲ َﻧﻔﹾﻲ ﺍ ﹾﻟ ﹶﻘﺒُﻮﻝ َﻧﻔﹾﻲ ﺍﻟﺼﱢ ﺤﱠﺔ ﹺﺇﻟﱠﺎ ِﻟ َﺪﻟِﻴ ﹴﻞ ، ﺼ ﺢّ َ ﻱ ﻟﹶﺎ َﺗ ِ ﺻﻠﹶﺎﺓ ﺣَﺎﺋِﺾ ( :ﹶﺃ ْ ) ﻟﹶﺎ َﻳ ﹾﻘﺒَﻞ ﺍﻟﻠﱠﻪ َ ﺤﻴْﺾ َﻭﹶﻟ ْﻢ ُﻳ ﹺﺮ ْﺩ ﹺﺑ ِﻪ ﺍﻟﱠﺘِﻲ ِﻫ َﻲ ﻓِﻲ ﹶﺃﻳﱠﺎﻡ ﺣَﻴْﻀﻬَﺎ ﺖ ِﺳﻦّ ﺍﹾﻟ َ ﺾ ﺍ ﹾﻟ َﻤ ْﺮﺃﹶﺓ ﺍﻟﱠﺘِﻲ َﺑﹶﻠ َﻐ ْ ﺨﻄﱠﺎﹺﺑﻲّ :ﻳُﺮﹺﻳﺪ ﺑﹺﺎﹾﻟ ﺤَﺎِﺋ ﹺ ﻛﹶﺬﹶﺍ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎﺓ .ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ َ ﺤﻴْﺾ ِﻟَﻴَﺘﻨَﺎﻭَﻝ ﺾ َﻣ ْﻦ َﺷ ﹾﺄﻬﻧﹶﺎ ﺍﹾﻟ َ ﺼﻠﱢﻲ ﹺﺑ َﻮ ْﺟ ٍﻪ " َ :ﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ ﺍ ﹾﻟ ِﻤ ْﺮﻗﹶﺎﺓ :ﻗِﻴ ﹶﻞ ﺍﻟﹾﺄﹶ ﺻْﻮَﺏ ﹶﺃ ﹾﻥ ُﻳﺮَﺍﺩ ﺑﹺﺎﹾﻟ ﺤَﺎِﺋ ﹺ ِ ،ﻟﹶﺄﻥﱠ " ﺍﹾﻟ ﺤَﺎﺋِﺾ ﻟﹶﺎ ُﺗ َ ﺻﻠﹶﺎﻬﺗﹶﺎ ﹶﺃ ْﻳﻀًﺎ ﺼ ﺤﱠ ِﺔ َ ﺍﻟﺼﱠ ِﻐﲑَﺓ ﹶﺃ ْﻳﻀًﺎ ،ﹶﻓﹺﺈﻥﱠ َﺳﺘْﺮ ﺭَﺃﹾﺳﻬَﺎ َﺷﺮْﻁ ِﻟ ِ ﺤﺮﱠﺓ ﻭَﺍ ﹾﻟﹶﺄﻣَﺔ ﻓِﻲ ﺍ ﹾﻟ َﻌ ْﻮﺭَﺓ ﺤﺪِﻳﺚ َ :ﻣ ْﻦ َﺳﻮﱠﻯ ﺑَﻴْﻦ ﺍﹾﻟ ُ ﺨﻤﱠﺮ ﹺﺑ ِﻪ ِﻣ ْﻦ ِﺳﺘْﺮ َﺭﺃﹾﺱ .ﻭَﺍ ْﺳَﺘ َﺪﻝﱠ ﺑﹺﻬَﺬﹶﺍ ﺍﹾﻟ َ ﻱ ﻣَﺎ ُﻳَﺘ َ ﺨﻤَﺎ ﹴﺭ ( " :ﹶﺃ ْ ) ﹺﺇﻟﱠﺎ ﹺﺑ ِ ﺠ ْﻤﻬُﻮﺭ ﺑَﻴْﻦ ﻕ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ َﻭﺃﹶﺑُﻮ َﺣﻨﹺﻴﻔﹶﺔ ﻭَﺍﹾﻟ ُ ﺤﺮﱠﺓ ﻭَﺍ ﹾﻟﹶﺄﻣَﺔ َﻭﻫُ َﻮ ﹶﻗﻮْﻝ ﹶﺃﻫْﻞ ﺍﻟﻈﱠﺎﻫِﺮ َ ،ﻭﹶﻓﺮﱠ َ ِﻟ ُﻌﻤُﻮ ﹺﻡ ِﺫﻛﹾﺮ ﺍﹾﻟ ﺤَﺎﺋِﺾ َﻭﹶﻟ ْﻢ ُﻳ ﹶﻔﺮﱢﻕ ﺑَﻴْﻦ ﺍﹾﻟ ُ ﺠ َﻌﻠﹸﻮﺍ َﻋ ْﻮﺭَﺓ ﺍ ﹾﻟﹶﺄﻣَﺔ ﻣَﺎ ﺑَﻴْﻦ ﺍﻟﺴﱡﺮﱠﺓ ﻭَﺍﻟﺮﱡﻛﹾﺒَﺔ ﻛﹶﺎﻟﺮﱠﺟُ ﹺﻞ َ ،ﻭﻗﹶﺎ ﹶﻝ ﻣَﺎﻟِﻚ :ﺍﹾﻟﹶﺄﻣَﺔ ﻋَﻮْﺭَﻬﺗﹶﺎ ﻛﹶﺎﹾﻟ ﺤُﺮﱠ ِﺓ ﺣَﺎﺷَﺎ ﺤﺮﱠﺓ ﻭَﺍ ﹾﻟﹶﺄﻣَﺔ ،ﹶﻓ َ َﻋ ْﻮﺭَﺓ ﺍﹾﻟ ُ ﺤ ﺠَﺎﺯ َﻋﻠﹶﻰ ﹶﻛﺸْﻒ ﺍ ﹾﻟﹺﺈﻣَﺎﺀ ِﻟ ُﺮﺀُﻭ ِﺳ ﹺﻬﻦﱠ ،ﻫَﻜﹶﺬﹶﺍ َﺣﻜﹶﺎ ُﻩ َﻋ ْﻨﻪُ ﺍِﺑْﻦ َﻋﺒْﺪ ﺍﹾﻟَﺒﺮّ ﺲ ﹺﺑ َﻌ ْﻮ َﺭ ٍﺓ َ ،ﻭ ﹶﻛﹶﺄﻧﱠﻪُ َﺭﺃﹶﻯ ﺍ ﹾﻟ َﻌﻤَﻞ ﻓِﻲ ﺍﹾﻟ ِ َﺷﻌْﺮﻫَﺎ ﹶﻓﹶﻠ ْﻴ َ ﺸﻬُﻮﺭ َﻋ ْﻨﻪُ ﹶﺃﻥﱠ َﻋ ْﻮﺭَﺓ ﺍ ﹾﻟﹶﺄﻣَﺔ ﻛﹶﺎﻟﺮﱠﺟُ ﹺﻞ ،ﻛﹶﺬﹶﺍ ﻓِﻲ ﺍﻟﻨﱠﻴْﻞ . ﻓِﻲ ﺍﻟِﺎ ْﺳِﺘ ﹾﺬﻛﹶﺎﺭ .ﻗﹶﺎ ﹶﻝ ﺍﻟﹾﻌِﺮَﺍﻗِﻲّ ﻓِﻲ َﺷﺮْﺡ ﺍﻟﺘﱢ ْﺮِﻣ ِﺬﻱّ :ﻭَﺍ ﹾﻟ َﻤ ْ ) - (٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٤٥٩٠ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٦ﺹ (١٥٠ َﻭ َﻣ ْﻌﻨَﺎﻩُ :ﹶﻓﻬُ َﻮ ﺑَﺎﻃِﻞ ﹶﻏ ْﻴﺮ ُﻣ ْﻌَﺘﺪّ ﹺﺑ ِﻪ . ﺻﺮﹺﻳﺢ ﻓِﻲ َﺭﺩّ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﹺﺈﻧﱠﻪُ َ ﺤﺪِﻳﺚ ﻗﹶﺎ ِﻋﺪَﺓ َﻋﻈِﻴﻤَﺔ ِﻣ ْﻦ ﹶﻗﻮَﺍﻋِﺪ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎﻡ َ ،ﻭﻫُ َﻮ ِﻣ ْﻦ َﺟﻮَﺍﻣِﻊ ﹶﻛﻠِﻤﻪ َ ﻭَﻫَﺬﹶﺍ ﺍﹾﻟ َ ﹸﻛﻞﹼ ﺍﹾﻟﹺﺒﺪَﻉ ﻭَﺍﻟﹾﻤُ ﺨَْﺘ َﺮﻋَﺎﺕ . ﲔ ﻓِﻲ ﹺﺑ ْﺪﻋَﺔ َﺳَﺒ َﻖ ﺇﹺﻟﹶﻴْﻬَﺎ ،ﻓﹶﺈﹺﺫﹶﺍ ﹸﺍ ْﺣُﺘ ﺞﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺑﹺﺎﻟﺮﱢﻭَﺍَﻳ ِﺔ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ َﻭﻓِﻲ ﺍﻟﺮﱢﻭَﺍﻳَﺔ ﺍﻟﺜﱠﺎﻧﹺﻴَﺔ ﹺﺯﻳَﺎﺩَﺓ َﻭ ِﻫ َﻲ ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﻳُﻌَﺎﻧﹺﺪ َﺑﻌْﺾ ﺍ ﹾﻟﻔﹶﺎ ِﻋِﻠ َ ﺤ َﺪﺛﹶﺎﺕ َ ،ﺳﻮَﺍﺀ ﹶﺃ ْﺣﺪَﺛﹶﻬَﺎ ﺍ ﹾﻟﻔﹶﺎﻋِﻞ ،ﹶﺃ ْﻭ ﺼﺮﹺﻳﺢ ﹺﺑ َﺮﺩﱢ ﹸﻛﻞﹼ ﺍ ﹾﻟﻤُ ْ ﺤَﺘ ﺞّ َﻋﹶﻠ ْﻴ ِﻪ ﺑﹺﺎﻟﺜﱠﺎﹺﻧَﻴ ِﺔ ﺍﻟﱠﺘِﻲ ﻓِﻴﻬَﺎ ﺍﻟﺘﱠ ْ َﻳﻘﹸﻮﻝ :ﹶﺃﻧَﺎ ﻣَﺎ ﹶﺃ ْﺣ َﺪﺛﹾﺖ ﺷَﻴْﺌﹰﺎ ﹶﻓﻴُ ْ َﺳَﺒ َﻖ ﹺﺑﹺﺈ ْﺣﺪَﺍِﺛﻬَﺎ . ﲔ :ﹺﺇﻥﱠ ﺍﻟﻨﱠﻬْﻲ َﻳ ﹾﻘَﺘﻀِﻲ ﺍ ﹾﻟﹶﻔﺴَﺎﺩ َ .ﻭ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ َﻳ ﹾﻘَﺘﻀِﻲ ﺍ ﹾﻟﹶﻔﺴَﺎﺩ َﻳﻘﹸﻮﻝ ﺤﺪِﻳﺚ َ :ﺩﻟِﻴﻞ ِﻟ َﻤ ْﻦ َﻳﻘﹸﻮﻝ ِﻣ ْﻦ ﺍ ﹾﻟﹸﺄ ﺻُﻮِﻟﻴﱢ َ َﻭﻓِﻲ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َ ﻫَﺬﹶﺍ َﺧﺒَﺮ ﻭَﺍﺣِﺪ َ ،ﻭﻟﹶﺎ َﻳ ﹾﻜﻔِﻲ ﻓِﻲ ﹺﺇ ﹾﺛﺒَﺎﺕ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﻘﹶﺎ ِﻋﺪَﺓ ﺍ ﹾﻟ ُﻤ ﹺﻬﻤﱠﺔ ،ﻭَﻫَﺬﹶﺍ َﺟﻮَﺍﺏ ﻓﹶﺎﺳِﺪ . ﺤﺪِﻳﺚ ِﻣﻤﱠﺎ ﻳَﻨْﺒَﻐِﻲ ﺣِﻔﹾﻈﻪ ﻭَﺍ ْﺳِﺘ ْﻌﻤَﺎﻟﻪ ﻓِﻲ ﹺﺇ ْﺑﻄﹶﺎﻝ ﺍ ﹾﻟﻤُْﻨ ﹶﻜﺮَﺍﺕ َ ،ﻭﹺﺇﺷَﺎﻋَﺔ ﺍﻟِﺎ ْﺳِﺘ ْﺪﻟﹶﺎﻝ ﹺﺑ ِﻪ . ﻭَﻫَﺬﹶﺍ ﺍﹾﻟ َ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٣ﺹ (٤٣٨٤ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ١٧٦١٣ﺍﻟﺒﺪﻋﺔ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍ ﻟﺴﻨﺔ..ﺗﻌﺮﻳﻔﻬﺎ ﻭﺧﻄﺮﻫﺎ
ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ١٧ :ﲨﺎﺩﻱ ﺍﻷﻭﱃ ١٤٢٣ ﺍﻟﺴﺆﺍﻝ ﻣﺎ ﻫﻲ ﺍﻟﺒﺪﻋﺔ ﺁﻣﻞ ﺇﺟﺎﺑﺔ ﻣﻔﺼﻠﺔ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻔﻘﻪ )ﺧﺎﺻﺔ ﻟﻠﻔﻘﻪ ﺍﳊﻨﻔﻲ( ﻷﻥ ﺍﻟﻐﺎﻟﺒﻴﺔ ﰲ ﳎﺘﻤﻌﻨﺎ ﺃﺿﺎﻑ ﺇﺿﺎﻓﺎﺕ؟ ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ: ﻼ ﻭﻗﻮﻻﹰ ،ﻭﻫﺬﺍ ﻣﻌﲎ ﻣﺎ ﻗﺎﻟﻮﺍ: ﻓﻘﺪ ﻋﺮﻑ ﳏﻤﺪ ﺍﳋﺎﺩﻣﻲ ﺍﳊﻨﻔﻲ ﺍﻟﺒﺪﻉ ﺑﻘﻮﻟﻪ :ﲨﻊ ﺑﺪﻋﺔ ﺧﻼﻑ ﺍﻟﺴﻨﺔ ﺍﻋﺘﻘﺎﺩﹰﺍ ﻭﻋﻤ ﹰ ﺍﻟﺒﺪﻋﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺇﺣﺪﺍﺙ ﻣﺎ ﱂ ﻳﻜﻦ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. ﻭﺫﻛﺮ ﺃﻳﻀﹰﺎ :ﺃﻥ ﺍﳌﻌﲎ ﺍﻟﺸﺮﻋﻲ ﻟﻠﺒﺪﻋﺔ ﻫﻮ :ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻨﻘﺼﺎﻥ ﻣﻨﻪ ﺍﳊﺎﺩﺛﺎﻥ ﺑﻌﺪ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻐﲑ ﺇﺫﻥ ﻣﻦ ﺍﻟﺸﺮﻉ. ﻭﻬﺑﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﺍﺧﺘﻼﻑ ﺑﲔ ﺗﻌﺮﻳﻒ ﺍﳊﻨﻔﻴﺔ ﻟﻠﺒﺪﻋﺔ ،ﻭﺗﻌﺮﻳﻒ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ ،ﻓﺎﻟﺸﺎﻃﱯ ﻋﺮﻑ ﺍﻟﺒﺪﻋﺔ ﺑﻘﻮﻟﻪ :ﻃﺮﻳﻘﺔ ﰲ ﺍﻟﺪﻳﻦ ﳐﺘﺮﻋﺔ ،ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ ،ﻳﻘﺼﺪ ﺑﺎﻟﺴﻠﻮﻙ ﻋﻠﻴﻬﺎ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻌﺒﺪ ﷲ ﺳﺒﺤﺎﻧﻪ. ﻭﻗﻮﻟﻪ )ﺗﻀﺎﻫﻲ ﺍﻟﺸﺮﻋﻴﺔ( ﺃﻱ :ﺗﺸﺒﻪ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻜﻨﻬﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻀﺎﺩﺓ ﳍﺎ ،ﻭﻗﺪ ﻣﺜﻞ ﺍﻟﺸﺎﻃﱯ ﻟﻠﺒﺪﻋﺔ ﺑﻘﻮﻟﻪ: ﻭﻣﻨﻬﺎ :ﺍﻟﺘﺰﺍﻡ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻭﺍﳍﻴﺌﺎﺕ ﺍﳌﻌﻴﻨﺔ ،ﻛﺎﻟﺬﻛﺮ ﻬﺑﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻉ ﻋﻠﻰ ﺻﻮﺕ ﻭﺍﺣﺪ ،ﻭﺍﲣﺎﺫ ﻳﻮﻡ ﻭﻻﺩﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻴﺪﺍﹰ ،ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ. ﻭﻣﻨﻬﺎ :ﺍﻟﺘﺰﺍﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﻌﻴﻨﺔ ﰲ ﺃﻭﻗﺎﺕ ﻣﻌﻴﻨﺔ ﱂ ﻳﻮﺟﺪ ﳍﺎ ﺫﻟﻚ ﺍﻟﺘﻌﻴﲔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ،ﻛﺎﻟﺘﺰﺍﻡ ﺻﻴﺎﻡ ﻳﻮﻡ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﺒﻌﺎﻥ ﻭﻗﻴﺎﻡ ﻟﻴﻠﺘﻪ .ﺍﻧﺘﻬﻰ ﻭﻣﻦ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻠﺒﺪﻋﺔ ﻗﻮﳍﻢ :ﻛﻞ ﻋﻤﻞ ﱂ ﻳﻌﻤﻠﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﻭﺟﻮﺩ ﺍﳌﻘﺘﻀﻲ ﻟﻪ ،ﻭﻋﺪﻡ ﺍﳌﺎﻧﻊ ﻣﻦ ﻓﻌﻠﻪ ،ﻓﻔﻌﻠﻪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺪﻋﺔ ،ﻭﻫﺬﺍ ﳜﺮﺝ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﲨﻊ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺒﺪﻋﺔ ،ﻷﻥ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ﱂ ﻳﺴﺘﻤﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻓﻌﻠﻬﺎ )ﲨﺎﻋﺔ( ﻟﻮﺟﻮﺩ ﺍﳌﺎﻧﻊ ،ﻭﻫﻮ ﺍﳋﻮﻑ ﻣﻦ ﺃﻥ ﺗﻔﺮﺽ. ﻭﺃﻣﺎ ﲨﻊ ﺍﻟﻘﺮﺁﻥ ،ﻓﺈﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻔﻌﻠﻪ ،ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﳌﻘﺘﻀﻲ ﻟﺬﻟﻚ ،ﻓﻠﻤﺎ ﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻭﺍﺗﺴﻌﺖ ﺍﻟﻔﺘﻮﺣﺎﺕ ﻭﺧﺎﻑ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻌﺠﻤﺔ ﲨﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ. ﻭﻟﻴﻌﻠﻢ ﺍﳌﺴﻠﻢ ﺃﻥ ﺍﻟﺒﺪﻋﺔ ﺧﻄﺮﻫﺎ ﻋﻈﻴﻢ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻭﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻋﻠﻰ ﺍﻟﺪﻳﻦ ،ﻭﻫﻲ ﻣﺮﺩﻭﺩﺓ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ،ﻓﻬﻮ ﺭﺩ" ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ . ﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ،ﻓﻬﻮ ﺭﺩ" ،ﻭﻗﻮﻟﻪ :ﰲ ﺃﻣﺮﻧﺎ ﺃﻱ :ﰲ ﺩﻳﻨﻨﺎ ،ﻭﻗﻮﻟﻪ :ﺭﺩ ﺃﻱ :ﻣﺮﺩﻭﺩ ﻭﻋﻨﺪ ﻣﺴﻠﻢ " :ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ. ﻭﺃﻳﻀﹰﺎ :ﺍﻟﺒﺪﻋﺔ ﺿﻼﻟﺔ ،ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ" :ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ،ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ" ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ . ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﻣﻦ ﺍﻟﻨﺎﺭ. ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ
ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨ ُﻪ ﺲ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ْﻣﺮُ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﻱ ﹶﻓﻬُ َﻮ َﻣ ْﺮﺩُﻭ ٌﺩ ﹶﻏ ْﻴﺮُ َﻣ ﹾﻘﺒُﻮ ﹴﻝ .ﹶﻓ َﻤ ْﻦ ﺍﺗﱠﻘﹶﻰ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ َﻭ َﻋ ِﻤ ﹶﻞ َﻋ َﻤﻠﹰﺎ ﹶﻟ ْﻴ َ .ﹶﺃ ْ ﻚ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ُﻣﺘﱠِﻘﻴًﺎ ﻟِﻠﺸﱢ ْﺮ ِﻙ َ .ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ : ﺲ ُﻣﺘﱠ ِﻘﻴًﺎ ﻓِﻲ ﹶﺫِﻟ َ ﺻﻠﱠﻰ ﹺﺑَﻐ ْﻴ ﹺﺮ ُﻭ ﺿُﻮ ٍﺀ ﹶﻟ ْﻢ ُﻳ ﹾﻘَﺒ ﹾﻞ ِﻣ ْﻨﻪُ ِﻟﹶﺄﻧﱠﻪُ ﹶﻟْﻴ َ َﻭﹺﺇ ﹾﻥ َ ﺸ ﹶﺔ ﺚ ﻋَﺎِﺋ َ }ﻭَﺍﻟﱠﺬِﻳﻦَ ﻳُﺆْﺗُﻮﻥﹶ ﻣَﺎ ﺁﺗَﻮﺍ ﻭﱠﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ { ) (٦٠)(١ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ َ ،ﻭﻓِﻲ َﺣﺪِﻳ ِ ﺨ ْﻤ َﺮ ﻗﹶﺎ ﹶﻝ » ﹶﻻ ﻳَﺎ ﺖ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ) ﺍﻟﱠﺬِﻳ َﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺎ ﺃﹶﺗَﻮْﺍ َﻭﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ( ﹶﺃﻫُ َﻮ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳ ْﺰﻧﹺﻰ َﻭَﻳﺴْ ﹺﺮ ﻕُ َﻭَﻳﺸْ َﺮﺏُ ﺍﹾﻟ َ ﺖ ﹸﻗ ﹾﻠ ُ ﻗﹶﺎﹶﻟ ْ ﻑ ﹶﺃ ﹾﻥ ﻻ ﻳُ ﹾﻘَﺒ ﹶﻞ ِﻣ ْﻨﻪُ «)(٢ ﺼﺪﱠ ﻕُ َﻭﻫُ َﻮ َﻳ ﺨَﺎ ُ ﺼﻠﱢﻰ َﻭَﻳَﺘ َ ﺖ ﺍﻟﺼﱢﺪﱢﻳ ﹺﻖ َﻭﹶﻟ ِﻜﻨﱠﻪُ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻳﺼُﻮ ُﻡ َﻭُﻳ َ ﺖ ﹶﺃﺑﹺﻰ َﺑ ﹾﻜ ﹴﺮ ﹶﺃ ْﻭ ﹶﻻ ﻳﺎ ﹺﺑْﻨ َ ﹺﺑ ْﻨ َ __________ ) - (١ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ (٣٠٢٣ ﻗﺮﺃ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ } ﻳُﺆْﺗُﻮﻥﹶ ﻣَﺂ ﺁﺗَﻮ ﹾﺍ { ﺑﺎﳌﺪ ،ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﲟﻌﲎ ﺍﻹﻋﻄﺎﺀ ،ﻭﺍﻟﻮﺟﻞ :ﺍﺳﺘﺸﻌﺎﺭ ﺍﳋﻮﻑ .ﻳﻘﺎﻝ ﻼ ﻓﻬﻮ ﻭﺍﺟﻞ ،ﺇﺫﺍ ﺧﺎﻑ ،ﺃﻯ :ﻳﻌﻄﻮﻥ ﻣﺎ ﻳﻌﻄﻮﻥ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﱪ ،ﻭﻣﻊ َ :ﻭﺟﹺﻞ ﻓﻼﻥ َﻭ َﺟ ﹰ ﺫﻟﻚ ﻓﺈﻥ ﻗﻠﻮﻬﺑﻢ ﺧﺎﺋﻔﺔ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻫﺬﺍ ﺍﻟﻌﻄﺎﺀ ،ﻷﻯ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻓﻬﻢ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ :ﻟﻘﺪ ﺃﺩﺭﻛﻨﺎ ﺃﻗﻮﺍﻣﹰﺎ ﻛﺎﻧﻮﺍ ﻣﻦ ﺣﺴﻨﺎﻬﺗﻢ ﺃﻥ ﺗﺮﺩ ﻋﻠﻴﻬﻢ ،ﺃﺷﻔﻖ ﻣﻨﻜﻢ ﻋﻠﻰ ﺳﻴﺌﺎﺗﻜﻢ ﺃﻥ ﺗﻌﺬﺑﻮﺍ ﻋﻠﻴﻬﺎ . ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ ﻣﺎ ﻣﻠﺨﺼﻪ :ﺃﻯ :ﻳﻌﻄﻮﻥ ﺍﻟﻌﻄﺎﺀ ﻭﻫﻢ ﺧﺎﺋﻔﻮﻥ ﺃﻥ ﻻ ﻳﺘﻘﺒﻞ ﻣﻨﻬﻢ ،ﳋﻮﻓﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﻗﺼﺮﻭﺍ ﰱ ﺍﻟﻘﻴﺎﻡ ﺑﺸﺮﻭﻁ ﺍﻹﻋﻄﺎﺀ ،ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻹﺷﻔﺎﻕ ﻭﺍﻻﺣﺘﻴﺎﻁ . ﻛﻤﺎ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻬﻧﺎ ﻗﺎﻟﺖ " :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ } ﻭﺍﻟﺬﻳﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺂ ﺁﺗَﻮ ﹾﺍ ﻭﱠﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ { ﻫﻮ ﺍﻟﺬﻯ ﻳﺴﺮﻕ ﻭﻳﺰﱏ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ،ﻭﻫﻮ ﳜﺎﻑ ﺍﷲ -ﻋﺰ ﻭﺟﻞ -؟ ﻗﺎﻝ " :ﻻ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ،ﻭﻟﻜﻨﻪ ﺍﻟﺬﻯ ﻳﺼﻠﻰ ﻭﻳﺼﻮﻡ ﻭﻳﺘﺼﺪﻕ ﻭﻫﻮ ﳜﺎﻑ ﺍﷲ -ﺗﻌﺎﱃ . " " - ﰒ ﻗﺎﻝ -ﺭﲪﻪ ﺍﷲ -ﻭﻗﺪ ﻗﺮﺃ ﺁﺧﺮﻭﻥ } :ﻭﺍﻟﺬﻳﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺂ ﺁﺗَﻮ ﹾﺍ { . .ﻣﻦ ﺍﻹﺗﻴﺎﻥ .ﺃﻯ :ﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭﻫﻢ ﺧﺎﺋﻔﻮﻥ . . . ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ -ﻭﻫﻰ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ :ﺍﻟﺴﺒﻌﺔ ﻭﻏﲑﻫﻢ -ﺃﻇﻬﺮ ﻷﻧﻪ ﻗﺎﻝ -ﺑﻌﺪ ﺫﻟﻚ } : -ﺃﻭﻟﺌﻚ ﻳُﺴَﺎ ﹺﺭﻋُﻮ ﹶﻥ ﻓِﻲ ﺍﳋﲑﺍﺕ َﻭ ُﻫ ْﻢ ﻟﹶﻬَﺎ ﺳَﺎﹺﺑﻘﹸﻮ ﹶﻥ { ﻓﺠﻌﻠﻬﻢ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ،ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﺧﺮﻯ ،ﻷﻭﺷﻚ ﺃﻥ ﻻ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ،ﺑﻞ ﻣﻦ ﺍﳌﻘﺘﺼﺪﻳﻦ ﺃﻭ ﺍﳌﻘﺘﺼﺮﻳﻦ . ﻭﲨﻠﺔ } ﻭﱠﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ { ﺣﺎﻝ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﰱ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } -ﻳُﺆْﺗُﻮﻥﹶ { . ﻭﲨﻠﺔ } ﹶﺃﻧﱠ ُﻬ ْﻢ ﺇﱃ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ { ﺗﻌﻠﻴﻠﻴﺔ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻼﻡ ،ﻭﻫﻰ ﻣﺘﻌﻠﻘﺔ ﺑﻘﻮﻟﻪ َ } :ﻭ ﹺﺟﹶﻠ ﹲﺔ { . ﺃﻯ :ﻭﻗﻠﻮﻬﺑﻢ ﺧﺎﺋﻔﺔ ﻣﻦ ﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ﻷﻬﻧﻢ ﺇﱃ ﺭﻬﺑﻢ ﺭﺍﺟﻌﻮﻥ ،ﻓﻴﺤﺎﺳﺒﻬﻢ ﻋﻠﻰ ﺑﻮﺍﻋﺚ ﺃﻗﻮﺍﳍﻢ ﻭﺃﻋﻤﺎﳍﻢ ،ﻭﻫﻢ - ﻟﻘﻮﺓ ﺇﳝﺎﻬﻧﻢ -ﳜﺸﻮﻥ ﺍﻟﺘﻘﺼﲑ ﰱ ﺃﻯ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﻃﺎﻋﺘﻬﻢ ﻟﻪ -ﻋﺰ ﻭﺟﻞ . - ﻭﻗﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻜﺮﳝﺔ -ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺍﺯﻯ -ﰱ ﻬﻧﺎﻳﺔ ﺍﳊﺴﻦ ،ﻷﻥ ﺍﻟﺼﻔﺔ ﺍﻷﻭﱃ ﺩﻟﺖ ﻋﻠﻰ ﺣﺼﻮﻝ ﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﺍﳌﻮﺟﺐ ﻟﻼﺣﺘﺮﺍﺯ ﻋﻤﺎ ﻻ ﻳﻨﺒﻐﻰ ،ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺩﻟﺖ ﻋﻠﻰ ﻗﻮﺓ ﺇﳝﺎﻬﻧﻢ ﺑﺂﻳﺎﺕ ﺭﻬﺑﻢ ،ﻭﺍﻟﺜﺎﻟﺜﺔ ﺩﻟﺖ ﻋﻠﻰ ﺷﺪﺓ ﺇﺧﻼﺻﻬﻢ ،ﻭﺍﻟﺮﺍﺑﻌﺔ :ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺘﺠﻤﻊ ﻟﺘﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻳﺄﺗﻰ ﺑﺎﻟﻄﺎﻋﺎﺕ ﻣﻊ ﺍﻟﻮﺟﻞ ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺘﻘﺼﲑ ،ﻭﺫﻟﻚ ﻫﻮ ﻬﻧﺎﻳﺔ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺼﺪﻳﻘﲔ ،ﺭﺯﻗﻨﺎ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ -ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ . ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﰱ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } : -ﺃﻭﻟﺌﻚ ﻳُﺴَﺎ ﹺﺭﻋُﻮ ﹶﻥ ﻓِﻲ ﺍﳋﲑﺍﺕ { ﻳﻌﻮﺩ ﺇﱃ ﻫﺆﻻﺀ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻮﺻﻮﻓﲔ ﺑﺘﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻠﻴﻠﺔ . ) - (٢ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ) (٢٦٤٥٣ﺣﺪﻳﺚ ﺣﺴﻦ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٨ﺹ (٢١٥٣
ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٥٢٦٧١ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻘﺼﲑ ﻳﺪﻓﻊ ﺻﺎﺣﺒﻪ ﺇﱃ ﺍﳌﺒﺎﺩﺭﺓ ﻟﻔﻌﻞ ﺍﻟﺼﺎﳊﺎﺕ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ١٣ :ﺭﺟﺐ ١٤٢٥ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ: ﺷﻴﺨﻨﺎ :ﺃﻧﺎ ﺍﻣﺮﺃﺓ ﻣﻠﺘﺰﻣﺔ ﺑﺘﻌﺎﻟﻴﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ ﻭﷲ ﺍﳊﻤﺪ ،ﻭﻟﻜﻦ ﻳﺮﺍﻭﺩﱐ ﺃﺣﺴﺎﺱ ﺩﺍﺋﻢ ﺑﺄﱐ ﻣﻘﺼﺮﺓ ﻼ ﻋﻨﺪﻣﺎ ﺃﺩﻓﻊ ﺻﺪﻗﺔ ﺃﺣﺲ ﺑﺈﻥ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻏﲑ ﻛﺎﻓﻴﺔ ﻭﺃﻧﲏ ﻣﻬﻤﺎ ﻋﻤﻠﺖ ﻣﻦ ﺻﻼﺓ ﺃﻭ ﺑﺘﻌﺎﻟﻴﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﻤﺜ ﹰ ﺯﻛﺎﺓ ﻓﺄﻧﲏ ﺃﺑﻘﻰ ﻣﻘﺼﺮﺓ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻲﺀ ﻻ ﺃﻋﺮﻑ ﻣﺎ ﻫﻮ ،ﺍﻟﺬﻱ ﺯﺍﺩ ﰲ ﺧﻮﰲ ﺃﱐ ﻣﻨﺬ ﻓﺘﺮﺓ ﻗﺼﲑﺓ ﺣﻠﻤﺖ ﺑﺄﱐ ﻣﺖ ﻭﻭﺿﻌﻮﱐ ﰲ ﺍﻟﻨﻌﺶ ﻭﺑﺪﺃﻭﺍ ﰲ ﺇﻧﺰﺍﱄ ﰲ ﺍﳊﻔﺮﺓ ،ﻓﺒﺪﺃﺕ ﺃﺣﺲ ﺑﺬﻫﺎﺏ ﻛﻞ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺣﺰﻳﻨﲔ ﻋﻠﻲ ﺟﺪﹰﺍ ﻭﻛﺎﻥ ﺃﺧﺮﻫﻢ ﺯﻭﺟﻲ ،ﻭﻛﺎﻥ ﺑﻄﻴﺌﺎﹰ ﺟﺪﹰﺍ ﲞﻄﻮﺍﺗﻪ ﻻ ﻳﺮﻳﺪ ﺗﺮﻛﻲ ﻟﻌﻠﻤﻪ ﺑﺄﱐ ﺃﺧﺎﻑ ﺟﺪﹰﺍ ﻟﻮﺣﺪﻱ ،ﺍﳌﻬﻢ ﺃﱐ ﺑﺪﺃﺕ ﺃﻗﻮﻝ ﻟﻨﻔﺴﻲ ﻣﻌﻘﻮﻝ ﺍﻧﺘﻬﻰ ﻛﻞ ﺷﻲﺀ ﻣﻌﻘﻮﻝ ﺃﻧﲏ ﺣﱴ ﱂ ﺃﻗﺪﻡ ﻟﺮﰊ ﺃﻱ ﺷﻲﺀ ﻛﻴﻒ ﺳﺄﻗﺎﺑﻠﻪ ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﻟﻪ ﻣﺎﺫﺍ ﻋﻤﻠﺖ ﻟﻴﻮﻡ ﻛﻬﺬﺍ ،ﺃﺧﲑﺍﹰ ،ﺍﺳﺘﺴﻠﻤﺖ ﻟﻸﻣﺮ ﺍﻟﻮﺍﻗﻊ ﻭﺑﺪﺃﺕ ﺃﺧﱪ ﻧﻔﺴﻲ ﻛﻴﻒ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻘﱪ ﺿﻴﻖ ﺃﻧﺎ ﺃﺭﺍﻩ ﻭﺍﺳﻌﹰﺎ ﻭﻛﻴﻒ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻘﱪ ﻣﻈﻠﻢ ﺃﻧﺎ ﺃﺭﺍﻩ ﻣﻀﻴﺌﹰﺎ ﰒ ﻗﻠﺖ ﻳﺎ ﺭﰊ ﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻵﻥ ﻭﻟﻜﲏ ﺻﺎﺩﻗﺔ ﰲ ﻗﻮﱄ ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺍﻟﻐﻴﻮﺏ ﻛﻨﺖ ﺃﲤﲎ ﺃﻥ ﺃﻛﻮﻥ ﰲ ﻭﺿﻊ ﺃﺣﺴﻦ ﳑﺎ ﻫﻮ ﻋﻠﻴﻪ ﺍﻵﻥ ﻓﺠﺄﺓ ﻛﺄﻧﲏ ﻋﺪﺕ ﺇﱃ ﺍﳊﻴﺎﺓ ﻭﺑﻌﺪﻫﺎ ﲰﻌﺖ ﺻﻮﺕ ﳜﱪﱐ ﻫﺎ ﻗﺪ ﻋﺪﺕ ﺇﱃ ﺍﳊﻴﺎﺓ ﺃﺭﻳﲏ ﻣﺎﺫﺍ ﺳﺘﻌﻤﻠﲔ ،ﺷﻴﺨﻨﺎ ﺃﺣﺴﺴﺖ ﺑﺄﻥ ﻫﺬﺍ ﺇﻧﺬﺍﺭ ﻣﻦ ﺷﻲﺀ ﻣﻌﲔ ﻭﻟﻜﻦ ﻻ ﺃﻋﺮﻑ ﻣﺎ ﻫﻮ ،ﺃﺭﺟﻮ ﻣﺴﺎﻋﺪﰐ ﻷﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻳﻘﻠﻘﲏ ﲜﺪ؟ ﻭﻟﻜﻢ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ. ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ،ﺃﻣﺎ ﺑﻌﺪ: ﻓﺎﻋﻠﻤﻲ ﺭﲪﻚ ﺍﷲ ﺃﻥ ﻫﺬﺍ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳋﻮﻑ ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﻭﺻﻒ ﺍﷲ ﺑﻪ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃَ :ﻳ ﺨَﺎﻓﹸﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ ﻣﱢﻦ ﹶﻓ ْﻮِﻗ ﹺﻬ ْﻢ َﻭَﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ ﻣَﺎ ُﻳ ْﺆ َﻣﺮُﻭ ﹶﻥ }ﺍﻟﻨﺤﻞ ،{٥٠:ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ :ﻭَﺍﻟﱠﺬِﻳ َﻦ ُﻳ ْﺆﺗُﻮ ﹶﻥ ﻣَﺎ ﺁﺗَﻮﺍ ﻭﱠﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﻭ ﹺﺟﹶﻠ ﹲﺔ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹺﺇﻟﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﺭَﺍ ﹺﺟﻌُﻮ ﹶﻥ }ﺍﳌﺆﻣﻨﻮﻥ ،{ ٦٠:ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻫﻮ ﺍﻟﺮﺟﻞ ﻳﺰﱐ ﻭﻳﺴﺮﻕ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ؟ ﻗﺎﻝ :ﻻ ﻳﺎ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﺃﻭ ﻻ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ﻭﻟﻜﻨﻪ ﺍﻟﺮﺟﻞ ﻳﺼﻮﻡ ﻭﻳﺼﻠﻲ ﻭﻳﺘﺼﺪﻕ ﻭﻫﻮ ﳜﺎﻑ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﲪﺪ ﻭﺍﻟﻠﻔﻆ ﻟﻪ. ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻣﻦ ﺧﺎﻑ ﺃﺩﰿ ﻭﻣﻦ ﺃﺩﰿ ﺑﻠﻎ ﺍﳌﻨﺰﻟﺔ .ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﻏﺎﻟﻴﺔ ﺃﻻ ﺇﻥ ﺳﻠﻌﺔ ﺍﷲ ﺍﳉﻨﺔ . ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ. ﻓﺎﳋﻮﻑ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻘﺼﲑ ﻳﺪﻓﻌﺎﻥ ﺻﺎﺣﺒﻬﻤﺎ ﺇﱃ ﺍﳌﺒﺎﺩﺭﺓ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ،ﲨﻌﻮﺍ ﺠ َﺰ ﺇﺣﺴﺎﻧﹰﺎ ﻭﺧﺸﻴﺔ ،ﺃﻣﺎ ﺍﳌﻨﺎﻓﻖ ﻓﻴﺠﻤﻊ ﺇﺳﺎﺀﺓ ﻭﺃﻣﻨﺎﹰ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﳌﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﺳُﻮﺀًﺍ ﻳُ ْ ﺑﹺﻪِ }ﺍﻟﻨﺴﺎﺀ ،{ ١٢٣:ﺑﻜﻰ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻭﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﺍﻟﻔﻼﺡ ﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻳﺔ؟ ﻓﻘﺎﻝ :ﺃﺻﻠﺤﻚ ﺍﷲ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ ﺃﻟﺴﺖ ﺗﻨﺼﺐ ﺃﻟﺴﺖ ﲢﺰﻥ ﺃﻟﻴﺴﺖ ﺗﺼﻴﺒﻚ ﺍﻟﻸﻭﺍﺀ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻝ :ﻓﺬﻟﻚ ﺟﺰﺍﺅﻩ .ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ،ﻭﻛﺎﻥ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺘﻪ ﻭﺗﺒﺤﺮﻩ ﰲ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ ﻭﺟﻬﺎﺩﻩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻳﻘﻮﻝ :ﻻ ﺯﻟﺖ ﺣﱴ ﺍﻟﻴﻮﻡ ﺃﺟﺪﺩ ﺇﳝﺎﱐ ﻭﱂ ﺃﺳﻠﻢ ﺑﻌﺪ ﺇﺳﻼﻣﹰﺎ ﺻﺤﻴﺤﹰﺎ .ﻭﻛﺎﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﺍﳌﻜﺪﻱ ﻭﺍﺑﻦ ﺍﳌﻜﺪﻱ ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺃﰊ ﻭﺟﺪﻱ .ﺍﻧﺘﻬﻰ. ﺃﻣﺎ ﻣﺎ ﺗﺬﻛﺮﻳﻨﻪ ﻣﻦ ﺭﺅﻳﺎ ﻓﻬﻲ ﺑﺸﺮﻯ ﺧﲑ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺍﳌﻌﲎ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻥ ﺗﻘﺪﻣﻲ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺍﳌﺰﻳﺪ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ،ﻭﺍﷲ ﻧﺴﺄﻝ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻨﻚ ﺻﺎﱀ ﺍﻷﻋﻤﺎﻝ.
ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ .. ﺨ ْﻮِﻓ ِﻪ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ ﹶﺃﺗَﻰ ﺑﹺﺎ ﹾﻟ َﻌ َﻤ ﹺﻞ َﻋﻠﹶﻰ َﻭ ْﺟ ﹺﻬ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ :ﻭَﻫَﺬﹶﺍ ﹶﺃ ﹾﻇ َﻬﺮُ ﻒ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳَُﺘﹶﻘﺒﱠ ﹶﻞ ِﻣ ْﻨﻪُ ِﻟ َ ﻑ ِﻣ ْﻦ ﺍﻟﺴﱠﹶﻠ ِ َﻭ َﺧ ْﻮﻑُ َﻣ ْﻦ ﺧَﺎ َ ﺍ ﹾﻟ ُﻮﺟُﻮ ِﻩ ﻓِﻲ ﺍ ْﺳِﺘ ﹾﺜﻨَﺎ ِﺀ َﻣ ْﻦ ﺍﺳْﺘَﺜﹾﻨَﻰ ِﻣ ْﻨ ُﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َﻭﻓِﻲ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ ﹶﺃ َﺣ ِﺪ ِﻫ ْﻢ :ﹶﺃﻧَﺎ ُﻣﺆْﻣِﻦٌ " ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ " (١)- __________ )- (١ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ٧ﺹ (٣٦٢ ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﺁﻳَﺎُﺗ ُﻪ ﺯَﺍ َﺩْﺗ ُﻬ ْﻢ ﹺﺇﳝَﺎﻧًﺎ َﻭ َﻋﻠﹶﻰ َﺭﺑﱢ ﹺﻬ ْﻢ ﻳَﺘَﻮَﻛﱠﻠﹸﻮﻥﹶ )(٢ ﺖ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ ﻭَﺇﹺﺫﹶﺍ ﺗُِﻠَﻴ ْ ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺍﻟﱠﺬِﻳ َﻦ ﺇﹺﺫﹶﺍ ﺫﹸ ِﻛ َﺮ ﺍﻟﻠﱠ ُﻪ َﻭ ﹺﺟﹶﻠ ْ ﻚ ُﻫ ُﻢ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺣَﻘًّﺎ ﹶﻟ ُﻬ ْﻢ ﺩَﺭَﺟَﺎﺕٌ ِﻋ ْﻨ َﺪ َﺭﺑﱢ ﹺﻬ ْﻢ َﻭ َﻣ ْﻐ ِﻔ َﺮ ﹲﺓ َﻭ ﹺﺭﺯْ ﻕٌ ﺍﻟﱠﺬِﻳ َﻦ ﻳُﻘِﻴﻤُﻮ ﹶﻥ ﺍﻟﺼﱠﻠﹶﺎ ﹶﺓ َﻭ ِﻣﻤﱠﺎ َﺭ َﺯ ﹾﻗﻨَﺎ ُﻫ ْﻢ ُﻳ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ ) (٣ﺃﹸﻭﹶﻟِﺌ َ ﹶﻛ ﹺﺮ ٌﱘ )(٤ ﻚ ُﻫ ُﻢ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳋﻤﺲ :ﺃﺛﺒﺖ ﻟﻠﻤﻮﺻﻮﻓﲔ ﻬﺑﺎ ﺃﻣﻮﺭﹰﺍ ﺛﻼﺛﺔ :ﺍﻷﻭﻝ :ﻗﻮﻟﻪ } :ﹸﺃﻭْﻟِﺌ َ ﺍﳌﺆﻣﻨﻮﻥ َﺣﻘﹼﹰﺎ { ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ : ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻗﻮﻟﻪ َ } :ﺣﻘﹼﹰﺎ { ﲟﺎﺫﺍ ﻳﺘﺼﻞ .ﻓﻴﻪ ﻗﻮﻻﻥ :ﺃﺣﺪﳘﺎ :ﺑﻘﻮﻟﻪ ُ } :ﻫ ُﻢ ﺍﳌﺆﻣﻨﻮﻥ { ﺃﻱ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻚ ُﻫ ُﻢ ﺍﳌﺆﻣﻨﻮﻥ { ﰒ ﺍﺑﺘﺪﺃ ﻭﻗﺎﻝ َ } :ﺣﻘﹼﹰﺎ ﻟﱠ ُﻬ ْﻢ ﺩﺭﺟﺎﺕ { . ﺑﺎﳊﻘﻴﻘﺔ .ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﰎ ﺍﻟﻜﻼﻡ ﻋﻨﺪ ﻗﻮﻟﻪ } :ﹸﺃﻭْﻟِﺌ َ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺫﻛﺮﻭﺍ ﰲ ﺍﻧﺘﺼﺎﺏ } َﺣﻘﹼﹰﺎ { ﻭﺟﻮﻫﺎﹰ :ﺍﻷﻭﻝ :ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ :ﺍﻟﺘﻘﺪﻳﺮ :ﺃﺧﱪﻛﻢ ﺑﺬﻟﻚ ﺣﻘﹰﺎ ،ﺃﻱ ﻚ ُﻫ ُﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ َﺣﻘﹼﹰﺎ { ] ﺍﻟﻨﺴﺎﺀ [ ١٥١ :ﻭﺍﻟﺜﺎﱐ :ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ :ﺇﻧﻪ ﻣﺼﺪﺭ ﺃﺧﺒﺎﺭﹰﺍ ﺣﻘﹰﺎ ،ﻭﻧﻈﲑﻩ ﻗﻮﻟﻪ } :ﺃﹸﻭْﹶﻟِﺌ َ ﻣﺆﻛﺪ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ ،ﻭﺍﻟﺘﻘﺪﻳﺮ :ﻭﺇﻥ ﺍﻟﺬﻱ ﻓﻌﻠﻮﻩ ﻛﺎﻥ ﺣﻘﹰﺎ ﺻﺪﻗﹰﺎ .ﺍﻟﺜﺎﻟﺚ :ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ . ﺍﻟﺘﻘﺪﻳﺮ :ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺃﺣﻖ ﺫﻟﻚ ﺣﻘﹰﺎ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ،ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺃﻧﻪ ﻫﻞ ﳚﻮﺯ ﻟﻠﺮﺟﻞ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ﺣﻘﹰﺎ ﺃﻡ ﻻ؟ ﻓﻘﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ :ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﻻ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ﺣﻘﹰﺎ . ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ :ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ﺣﻘﹰﺎ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻳﻘﻮﻝ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻓﻠﻬﻢ ﻓﻴﻪ ﻣﻘﺎﻣﺎﻥ : ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ :ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻷﺟﻞ ﺣﺼﻮﻝ ﺍﻟﺸﻚ ﰲ ﺣﺼﻮﻝ ﺍﻹﳝﺎﻥ . ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ .ﺃﻣﺎ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ،ﻓﺘﻘﺮﻳﺮﻩ :ﺃﻥ ﺍﻹﳝﺎﻥ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻉ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻹﻗﺮﺍﺭ ﻭﺍﻟﻌﻤﻞ .ﻭﻻ ﺷﻚ ﺃﻥ ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺁﺗﻴﹰﺎ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺃﻣﺮ ﻣﺸﻜﻮﻙ ﻓﻴﻪ ،ﻭﺍﻟﺸﻚ ﰲ ﺃﺣﺪ ﺃﺟﺰﺍﺀ ﺍﳌﺎﻫﻴﺔ ﻳﻮﺟﺐ ﺍﻟﺸﻚ ﰲ ﺣﺼﻮﻝ ﺗﻠﻚ ﺍﳌﺎﻫﻴﺔ ،ﻓﺎﻹﻧﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﺯﻣﹰﺎ ﲝﺼﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻹﻗﺮﺍﺭ ، ﺇﻻ ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﺷﺎﻛﹰﺎ ﰲ ﺣﺼﻮﻝ ﺍﻟﻌﻤﻞ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻳﻮﺟﺐ ﻛﻮﻧﻪ ﺷﺎﻛﹰﺎ ﰲ ﺣﺼﻮﻝ ﺍﻹﳝﺎﻥ ،ﻭﺃﻣﺎ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﲰﹰﺎ ﻟﻼﻋﺘﻘﺎﺩ ﻭﺍﻟﻘﻮﻝ ،ﻭﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ،ﱂ ﻳﻠﺰﻡ ﻣﻦ ﺍﻟﺸﻚ ﰲ ﺣﺼﻮﻝ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﻚ ﰲ ﺍﻹﳝﺎﻥ .ﻓﺜﺒﺖ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺍﻹﳝﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻉ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻳﻠﺰﻣﻪ ﻭﻗﻮﻉ ﺍﻟﺸﻚ ﰲ ﺍﻹﳝﺎﻥ ،ﻭﻣﻦ ﻗﺎﻝ ﺍﻟﻌﻤﻞ ﺧﺎﺭﺝ ﻋﻦ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ﻳﻠﺰﻣﻪ ﻧﻔﻲ ﺍﻟﺸﻚ ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻭﻋﻨﺪ ﻫﺬﺍ ﻇﻬﺮ ﺃﻥ ﺍﳋﻼﻑ ﻟﻴﺲ ﺇﻻ ﰲ ﺍﻟﻠﻔﻆ ﻓﻘﻂ .ﻭﺃﻣﺎ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﱐ :ﻭﻫﻮ ﺃﻥ ﻧﻘﻮﻝ :ﺇﻥ ﻗﻮﻟﻪ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻟﻴﺲ ﻷﺟﻞ ﺍﻟﺸﻚ ،ﻓﻴﻪ ﻭﺟﻮﻩ :ﺍﻷﻭﻝ :ﺃﻥ ﻛﻮﻥ ﺍﻟﺮﺟﻞ ﻣﺆﻣﻨﹰﺎ ﺃﺷﺮﻑ ﺻﻔﺎﺗﻪ ﻭﺃﻋﺮﻑ ﻧﻌﻮﺗﻪ ﻭﺃﺣﻮﺍﻟﻪ ،ﻓﺈﺫﺍ ﻗﺎﻝ ﺃﻧﺎ ﻣﺆﻣﻦ ،ﻓﻜﺄﻧﻪ ﻣﺪﺡ ﻧﻔﺴﻪ ﺑﺄﻋﻈﻢ ﺍﳌﺪﺍﺋﺢ .ﻓﻮﺟﺐ ﺃﻥ ﻳﻘﻮﻝ :ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻟﻴﺼﲑ ﻫﺬﺍ ﺳﺒﺒﺎﹰ ﳊﺼﻮﻝ ﺍﻻﻧﻜﺴﺎﺭ ﰲ ﺍﻟﻘﻠﺐ ﻭﺯﻭﺍﻝ ﺍﻟﻌﺠﺐ .
ﺭﻭﻱ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ،ﻗﺎﻝ ﻟﻘﺘﺎﺩﺓ :ﱂ ﺗﺴﺘﺜﲏ ﰲ ﺇﳝﺎﻧﻚ .ﻗﺎﻝ ﺍﺗﺒﺎﻋﹰﺎ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ } :ﻭﺍﻟﺬﻯ ﹶﺃ ﹾﻃ َﻤﻊُ ﺃﹶﻥ َﻳ ْﻐ ِﻔ َﺮ ﻟِﻰ ﺧَﻄِﻴﺌﹶﺘِﻰ َﻳ ْﻮ َﻡ ﺍﻟﺪﻳﻦ { ] ﺍﻟﺸﻌﺮﺍﺀ [ ٨٢ :ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ :ﻫﻼ ﺍﻗﺘﺪﻳﺖ ﺑﻪ ﰲ ﻗﻮﻟﻪ } : ﹶﺃ َﻭﹶﻟ ْﻢ ﺗُﺆْﻣِﻦ ﻗﹶﺎ ﹶﻝ ﺑﻠﻰ { ] ﺍﻟﺒﻘﺮﺓ [ ٢٦٠ :ﻭﺃﻗﻮﻝ :ﻛﺎﻥ ﻟﻘﺘﺎﺩﺓ ﺃﻥ ﳚﻴﺐ ،ﻭﻳﻘﻮﻝ :ﺇﻧﻪ ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ } :ﺑﻠﻰ { ﻗﺎﻝ : } ﻭﻟﻜﻦ ﻟﹼَﻴ ﹾﻄ َﻤِﺌﻦﱠ ﹶﻗ ﹾﻠﺒﹺﻰ { ﻓﻄﻠﺐ ﻣﺰﻳﺪ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﻗﻮﻝ ﺇﻥ ﺷﺎﺀ ﺍﷲ .ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺗﻌﺎﱃ ﺫﻛﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﺮﺟﻞ ﻻ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺻﻮﻓﹰﺎ ﺑﺎﻟﺼﻔﺎﺕ ﺍﳋﻤﺴﺔ ،ﻭﻫﻲ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ، ﻭﺍﻹﺧﻼﺹ ﰲ ﺩ ﻳﻦ ﺍﷲ ،ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ،ﻭﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺫﻛﺮ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ ﻣﺎ ﻳﺪﻝ ﻚ ُﻫ ُﻢ ﻋﻠﻰ ﺍﳊﺼﺮ ،ﻭﻫﻮ ﻗﻮﻟﻪ } :ﹺﺇﻧﱠﻤَﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ { ﻫﻢ ﻛﺬﺍ ﻭﻛﺬﺍ .ﻭﺫﻛﺮ ﰲ ﺁﺧﺮ ﺍﻵﻳﺔ ﻗﻮﻟﻪ } :ﹸﺃﻭْﻟِﺌ َ ﺍﳌﺆﻣﻨﻮﻥ َﺣﻘﹼﹰﺎ { ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ،ﻓﻠﻤﺎ ﺩﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﰒ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﳝﻜﻨﻪ ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﻧﻔﺴﻪ ﲝﺼﻮﻝ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳋﻤﺲ ،ﻻ ﺟﺮﻡ ﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﻮﻝ :ﺇﻥ ﺷﺎﺀ ﺍﷲ .ﺭﻭﻯ ﺃﻥ ﺍﳊﺴﻦ ﺳﺄﻟﻪ ﺭﺟﻞ ﻭﻗﺎﻝ :ﺃﻣﺆﻣﻦ ﺃﻧﺖ؟ ﻓﻘﺎﻝ :ﺍﻹﳝﺎﻥ ﺇﳝﺎﻧﺎﻥ ،ﻓﺈﻥ ﻛﻨﺖ ﺗﺴﺄﻟﲏ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻓﺄﻧﺎ ﺖ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ { ﻓﻮﺍﷲ ﻻ ﺃﺩﺭﻱ ﺃﻣﻨﻬﻢ ﺃﻧﺎ ﻣﺆﻣﻦ ،ﻭﺇﻥ ﻛﻨﺖ ﺗﺴﺄﻟﲏ ﻋﻦ ﻗﻮﻟﻪ } :ﹺﺇﻧﱠﻤَﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﹺﺫﹶﺍ ﺫﹸ ِﻛ َﺮ ﺍﷲ َﻭ ﹺﺟﹶﻠ ْ ﺃﻡ ﻻ؟ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ،ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﺎﻟﻘﻄﻊ ﺑﻜﻮﻧﻪ ﻣﺆﻣﻨﹰﺎ ﻳﻮﺟﺐ ﺍﻟﻘﻄﻊ ﺑﻜﻮﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻭﺫﻟﻚ ﻻ ﺳﺒﻴﻞ ﺇﻟﻴﻪ ،ﻓﻜﺬﺍ ﻫﺬﺍ .ﻭﻧﻘﻞ ﻋﻦ ﺍﻟﺜﻮﺭﻱ ﺃﻧﻪ ﻗﺎﻝ :ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻣﺆﻣﻦ ﺑﺎﷲ ﺣﻘﹰﺎ ،ﰒ ﱂ ﻳﺸﻬﺪ ﺑﺄﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻓﻘﺪ ﺁﻣﻦ ﺑﻨﺼﻒ ﺍﻵﻳﺔ .ﻭﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻛﻤﺎ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻓﻜﺬﻟﻚ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻘﻄﻊ ﺑﺄﻧﻪ ﻣﺆﻣﻦ .ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﺍﻹﳝﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ ﻭﻋﻦ ﺍﳌﻌﺮﻓﺔ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺮﺟﻞ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻨﺪ ﻣﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺼﺪﻳﻖ ﻭﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺣﺎﺻﻠﺔ ﰲ ﺍﻟﻘﻠﺐ ﺣﺎﺿﺮﺓ ﰲ ﺍﳋﺎﻃﺮ ،ﻓﺄﻣﺎ ﻋﻨﺪ ﺯﻭﺍﻝ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻓﻬﻮ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﺆﻣﻨﹰﺎ ﲝﺴﺐ ﺣﻜﻢ ﺍﷲ ،ﺃﻣﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻓﻼ . ﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ ﱂ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺍﺳﺘﺪﺍﻣﺔ ﻣﺴﻤﻰ ﺍﻹﳝﺎﻥ ﻭﺍﺳﺘﺤﻀﺎﺭ ﻣﻌﻨﺎﻩ ﺃﺑﺪﹰﺍ ﺩﺍﺋﻤﺎﹰ ﻣﻦ ﻏﲑ ﺣﺼﻮﻝ ﺫﻫﻮﻝ ﻭﻏﻔﻠﺔ ﻋﻨﻪ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﳏﺘﻤﻞ .ﺍﳋﺎﻣﺲ :ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﳌﻮﺍﻓﺎﺓ ﻳﻘﻮﻟﻮﻥ :ﺷﺮﻁ ﻛﻮﻧﻪ ﻣﺆﻣﻨﹰﺎ ﰲ ﺍﳊﺎﻝ ﺣﺼﻮﻝ ﺍﳌﻮﺍﻓﺎﺓ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ،ﻭﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻻ ﳛﺼﻞ ﺇﻻ ﻋﻨﺪ ﺍﳌﻮﺕ ،ﻭﻳﻜﻮﻥ ﳎﻬﻮ ﹰﻻ ،ﻭﺍﳌﻮﻗﻮﻑ ﻋﻠﻰ ﺍﺠﻤﻟﻬﻮﻝ ﳎﻬﻮﻝ .ﻓﻠﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺣﺴﻦ ﺃﻥ ﻳﻘﺎﻝ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ .ﺍﻟﺴﺎﺩﺱ :ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﻨﺪ ﺍﳌﻮﺕ ،ﻭﺍﳌﺮﺍﺩ ﺻﺮﻑ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺇﱃ ﺍﳋﺎﲤﺔ ﻭﺍﻟﻌﺎﻗﺒﺔ ،ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﰲ ﺍﳊﺎﻝ ،ﺇﻻ ﺃﻥ ﻼ ،ﻓﻜﺎﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺫﻛﺮ ﺑﺘﻘﺪﻳﺮ ﺃﻥ ﻻ ﻳﺒﻘﻰ ﺫﻟﻚ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻌﺎﻗﺒﺔ؛ ﻛﺎﻥ ﻭﺟﻮﺩﻩ ﻛﻌﺪﻣﻪ ،ﻭﱂ ﲢﺼﻞ ﻓﺎﺋﺪﺓ ﺃﺻ ﹰ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻫﺬﺍ ﺍﳌﻌﲎ .ﺍﻟﺴﺎﺑﻊ :ﺃﻥ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻻ ﻳﻨﺎﰲ ﺣﺼﻮﻝ ﺍﳉﺰﻡ ﻭﺍﻟﻘﻄﻊ ،ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ } : ﲔ { ] ﺍﻟﻔﺘﺢ [ ٢٧ :ﻭﻫﻮ ﺗﻌﺎﱃ ﻣﻨﺰﻩ ﻋﻦ ﻕ ﺍﷲ َﺭﺳُﻮﹶﻟﻪُ ﺍﻟﺮﺅﻳﺎ ﺑﺎﳊﻖ ﹶﻟَﺘ ْﺪﺧُﻠﹸﻦﱠ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﹺﻥ ﺷَﺎﺀ ﺍﷲ ﺀﺍِﻣﹺﻨ َ ﺻ َﺪ َ ﻟﱠ ﹶﻘ ْﺪ َ ﺍﻟﺸﻚ ﻭﺍﻟﺮﻳﺐ .ﻓﺜﺒﺖ ﺃﻧﻪ ﺗﻌﺎﱃ ﺇﳕﺎ ﺫﻛﺮ ﺫﻟﻚ ﺗﻌﻠﻴﻤﹰﺎ ﻣﻨﻪ ﻟﻌﺒﺎﺩﻩ ،ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻓﻜﺬﺍ ﻫﻬﻨﺎ ﺍﻷﻭﱃ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺗﻔﻮﻳﺾ ﺍﻷﻣﻮﺭ ﺇﱃ ﺍﷲ ،ﺣﱴ ﳛﺼﻞ ﺑﱪﻛﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺩﻭﺍﻡ ﺍﻹﳝﺎﻥ .ﺍﻟﺜﺎﻣﻦ :ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻚ ُﻫ ُﻢ ﺍﳌﺆﻣﻨﻮﻥ َﺣﻘﹼﹰﺎ { ﻭﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺫﻛﺮﻭﺍ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﻭﺭﺃﻳﻨﺎ ﳍﻢ ﻣﺎ ﻳﻘﻮﻳﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﺃﻭْﻟِﺌ َ ﰲ ﻋﻠﻢ ﺍﷲ ﻭﰲ ﺣﻜﻤﻪ ،ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﲨﻊ ﻳﻜﻮﻧﻮﻥ ﻣﺆﻣﻨﲔ ،ﻭﻋﻠﻰ ﻭﺟﻮﺩ ﲨﻊ ﻻ ﻳﻜﻮﻧﻮﻥ ﻛﺬﻟﻚ . ﻓﺎﳌﺆﻣﻦ ﻳﻘﻮﻝ :ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺣﱴ ﳚﻌﻠﻪ ﺍﷲ ﺑﱪﻛﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻻ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ .ﺃﻣﺎ ﺍﻟﻘﺎﺋﻠﻮﻥ : ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻘﺪ ﺍﺣﺘﺠﻮﺍ ﻋﻠﻰ ﺻﺤﺔ ﻗﻮﳍﻢ ﺑﻮﺟﻮﻩ :ﺍﻷﻭﻝ :ﺃﻥ ﺍﳌﺘﺤﺮﻙ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﻣﺘﺤﺮﻙ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﻣﺘﺤﺮﻙ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﻛﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﻘﺎﺋﻢ ﻭﺍﻟﻘﺎﻋﺪ ،ﻓﻜﺬﺍ ﻫﻬﻨﺎ ﻭﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺆﻣﻦ ﻣﺆﻣﻨﹰﺎ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﻛﻤﺎ ﺃﻥ ﺧﺮﻭﺝ ﺍﳉﺴﻢ ﻋﻦ ﻛﻮﻧﻪ ﻣﺘﺤﺮﻛﹰﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻻ ﳝﻨﻊ ﻣﻦ
ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﻜﻮﻧﻪ ﻣﺘﺤﺮﻛﹰﺎ ﺣﺎﻝ ﻗﻴﺎﻡ ﺍﳊﺮﻛﺔ ﺑﻪ ﻓﻜﺬﻟﻚ ﺍﺣﺘﻤﺎﻝ ﺯﻭﺍﻝ ﺍﻹﳝﺎﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﻻ ﻳﻘﺪﺡ ﰲ ﻛﻮﻧﻪ ﻣﺆﻣﻨﹰﺎ ﻚ ُﻫ ُﻢ ﺍﳌﺆﻣﻨﻮﻥ َﺣﻘﹼﹰﺎ { ﻓﻘﺪ ﺣﻜﻢ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺑﻜﻮﻬﻧﻢ ﻣﺆﻣﻨﲔ ﺣﻘﹰﺎ ﻓﻜﺎﻥ ﰲ ﺍﳊﺎﻝ .ﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ } :ﹸﺃﻭْﻟِﺌ َ ﻗﻮﻟﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻳﻮﺟﺐ ﺍﻟﺸﻚ ﻓﻴﻤﺎ ﻗﻄﻊ ﺍﷲ ﻋﻠﻴﻪ ﺑﺎﳊﺼﻮﻝ ﻭﺫﻟﻚ ﻻ ﳚﻮﺯ . ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ :ﺃﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﻭﺻﻒ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻮﻧﻪ ﻣﺆﻣﻨﹰﺎ ،ﻭﺑﲔ ﻭﺻﻔﻪ ﺑﻜﻮﻧﻪ ﻣﺘﺤﺮﻛﹰﺎ ،ﺣﺎﺻﻞ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ،ﻭﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻔﺮﻕ ﻳﺘﻌﺬﺭ ﺍﳉﻤﻊ ،ﻭﻋﻦ ﺍﻟﺜﺎﱐ ﺃﻧﻪ ﺗﻌﺎﱃ ﺣﻜﻢ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻓﲔ ﺑﺎﻟﺼﻔﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻜﻮﻬﻧﻢ ﻣﺆﻣﻨﲔ ﺣﻘﹰﺎ ،ﻭﺫﻟﻚ ﺍﻟﺸﺮﻁ ﻣﺸﻜﻮﻙ ﻓﻴﻪ ،ﻭﺍﻟﺸﻚ ﰲ ﺍﻟﺸﺮﻁ ﻳﻮﺟﺐ ﺍﻟﺸﻚ ﰲ ﺍﳌﺸﺮﻭﻁ .ﻓﻬﺬﺍ ﻳﻘﻮﻱ ﻋﲔ ﻣﺬﻫﺒﻨﺎ .ﻭﺍﷲ ﺃﻋﻠﻢ . ﺍﻹﺑﺎﻧﺔ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺑﻄﺔ ) -ﺝ / ٣ﺹ (١٩٨ - ١١٦٩ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺷﻴﺒﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﻌﻔﺮ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻭﻛﻴﻊ ،ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﻣﺎﻟﻚ ﺑﻦ ﻣﻐﻮﻝ ،ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻭﻫﺐ ،ﻋﻦ ﻋﺎﺋﺸﺔ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ) : ﻭﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺁﺗﻮﺍ ﻭﻗﻠﻮﻬﺑﻢ ﻭﺟﻠﺔ ) ﺳﻮﺭﺓ :ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ ﺭﻗﻢ (٦٠ :ﻫﻮ ﺍﻟﺮﺟﻞ ﻳﺴﺮﻕ ﻭﻳﺰﱐ ﻭﻳﺸﺮﺏ ﺍﳋﻤﺮ ؟ ﻗﺎﻝ » :ﻻ ﻳﺎ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ ،ﻭﻟﻜﻨﻪ ﺍﻟﺮﺟﻞ ﻳﺼﻮﻡ ﻭﻳﺼﻠﻲ ﻭﻳﺘﺼﺪﻕ ،ﻭﻫﻮ ﳜﺎﻑ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ « ﻗﺎﻝ ﺍﻟﺸﻴﺦ : ﻓﻠﻤﺎ ﺃﻥ ﻟﺰﻡ ﻗﻠﻮﻬﺑﻢ ﻫﺬﺍ ﺍﻹﺷﻔﺎﻕ ،ﻟﺰﻣﻮﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﻛﻼﻣﻬﻢ ،ﻭﰲ ﻣﺴﺘﻘﺒﻞ ﺃﻋﻤﺎﳍﻢ ،ﻓﻤﻦ ﺻﻔﺔ ﺃﻫﻞ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ :ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ :ﺃﻧﺎ ﻣﺆﻣﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺸﻚ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻚ ﰲ ﺍﻹﳝﺎﻥ ،ﻷﻥ ﺍﻹﳝﺎﻥ ﺇﻗﺮﺍﺭ ﷲ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ،ﻭﺧﻀﻮﻉ ﻟﻪ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻭﺗﺼﺪﻳﻖ ﻟﻪ ﰲ ﻛﻞ ﻣﺎ ﻗﺎﻝ ﻭﺃﻣﺮ ﻭﻬﻧﻰ .ﻓﺎﻟﺸﺎﻙ ﰲ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻛﺎﻓﺮ ﻻ ﳏﺎﻟﺔ ،ﻭﻟﻜﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻳﺼﺢ ﻣﻦ ﻭﺟﻬﲔ :ﺃﺣﺪﳘﺎ ﻧﻔﻲ ﺍﻟﺘﺰﻛﻴﺔ ﻟﺌﻼ ﻳﺸﻬﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﲝﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ﻭﻛﻮﺍﻣﻠﻪ ،ﻓﺈﻥ ﻣﻦ ﻗﻄﻊ ﻋﻠﻰ ﻧﻔﺴﻪ ﻬﺑﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺷﻬﺪ ﳍﺎ ﺑﺎﳉﻨﺔ ،ﻭﺑﺎﻟﺮﺿﺎﺀ ﻭﺑﺎﻟﺮﺿﻮﺍﻥ ،ﻭﻣﻦ ﺷﻬﺪ ﻟﻨﻔﺴﻪ ﻬﺑﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻛﺎﻥ ﺧﻠﻴﻘﺎ ﺑﻀﺪﻫﺎ ،ﺃﺭﺃﻳﺖ ﻟﻮ ﺃﻥ ﺭﺟﻼ ﺷﻬﺪ ﻋﻨﺪ ﺑﻌﺾ ﺍﳊﻜﺎﻡ ﻋﻠﻰ ﺷﻲﺀ ﺗﺎﻓﻪ ﻧﺰﺭ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﳊﺎﻛﻢ : ﻟﺴﺖ ﺃﻋﺮﻓﻚ ﻭﻟﻜﲏ ﺃﺳﺄﻝ ﻋﻨﻚ ،ﰒ ﺃﲰﻊ ﺷﻬﺎﺩﺗﻚ ﻓﻘﺎﻝ ﻟﻪ :ﺇﻧﻚ ﻟﻦ ﺗﺴﺄﻝ ﻋﲏ ﺃﻋﻠﻢ ﰊ ﻣﲏ ﺃﻧﺎ ﺭﺟﻞ ﺫﻛﻲ ﻋﺪﻝ ،ﻣﺄﻣﻮﻥ ﺭﺿﻲ ،ﺟﺎﺋﺰ ﺍﻟﺸﻬﺎﺩﺓ ،ﺛﺎﺑﺖ ﺍﻟﻌﺪﺍﻟﺔ .ﺃﻟﻴﺲ ﻛﺎﻥ ﻗﺪ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ﺑﻀﻌﻒ ﺑﺼﲑﺗﻪ ،ﻭﻗﻠﺔ ﻋﻘﻠﻪ ﲟﺎ ﺩﻝ ﺍﳊﺎﻛﻢ ﻋﻠﻰ ﺭﺩ ﺷﻬﺎﺩﺗﻪ ،ﻭﺃﻏﻨﺎﻩ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﻋﻨﻪ ،ﻓﻤﺎ ﻇﻨﻚ ﲟﻦ ﻗﻄﻊ ﻋﻠﻰ ﻧﻔﺴﻪ ﲝﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ،ﻭﺣﻜﻢ ﻟﻨﻔﺴﻪ ﺑﺎﳋﻠﻮﺩ ﰲ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ .ﻭﻳﺼﺢ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﻳﻀﺎ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻳﻘﻊ ﻋﻠﻰ ﻣﺴﺘﻘﺒﻞ ﺍﻷﻋﻤﺎﻝ ﻭﻣﺴﺘﺄﻧﻒ ﺍﻷﻓﻌﺎﻝ ﻭﻋﻠﻰ ﺍﳋﺎﲤﺔ ،ﻭﺑﻘﻴﺔ ﺍﻷﻋﻤﺎﺭ ،ﻭﻳﺮﻳﺪ ﺇﱐ ﻣﺆﻣﻦ ﺇﻥ ﺧﺘﻢ ﺍﷲ ﱄ ﺑﺄﻋﻤﺎﻝ ﺍﳌﺆﻣﻨﲔ ،ﻭﺇﻥ ﻛﻨﺖ ﻋﻨﺪ ﺍﷲ ﻣﺜﺒﺘﺎ ﰲ ﺩﻳﻮﺍﻥ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ،ﻭﺇﻥ ﻛﺎﻥ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺮﺍ ﻳﺪﻭﻡ ﱄ ﻭﻳﺒﻘﻰ ﻋﻠﻲ ﺣﱴ ﺃﻟﻘﻰ ﺍﷲ ﺑﻪ ،ﻭﻻ ﺃﺩﺭﻱ ﻫﻞ ﺃﺻﺒﺢ ﻭﺃﻣﺴﻲ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺃﻡ ﻻ ؟ ﻭﺑﺬﻟﻚ ﺃﺩﺏ ﺍﷲ ﻧﺒﻴﻪ ﻭﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻋﺒﺎﺩﻩ ،ﻗﺎﻝ ﺗﻌﺎﱃ ) :ﻭﻻ ﺗﻘﻮﻟﻦ ﻟﺸﻲﺀ ﺇﱐ ﻓﺎﻋﻞ ﺫﻟﻚ ﻏﺪﺍ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ ) ﺳﻮﺭﺓ :ﺍﻟﻜﻬﻒ ﺁﻳﺔ ﺭﻗﻢ . (٢٣ : ﻓﺄﻧﺖ ﻻ ﳚﻮﺯ ﻟﻚ ﺇﻥ ﻛﻨﺖ ﳑﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺗﻌﻠﻢ ﺃﻥ ﻗﻠﺒﻚ ﺑﻴﺪﻩ ﻳﺼﺮﻓﻪ ﻛﻴﻒ ﺷﺎﺀ ﺃﻥ ﺗﻘﻮﻝ ﻗﻮﻻ ﺣﺰﻣﺎ ﺣﺘﻤﺎ :ﺇﱐ ﺃﺻﺒﺢ ﻏﺪﺍ ﻣﺆﻣﻨﺎ ،ﻭﻻ ﺗﻘﻮﻝ :ﺇﱐ ﺃﺻﺒﺢ ﻏﺪﺍ ﻛﺎﻓﺮﺍ ﻭﻻ ﻣﻨﺎﻓﻘﺎ ،ﺇﻻ ﺃﻥ ﺗﺼﻞ ﻛﻼﻣﻚ ﺑﺎﻻﺳﺘﺜﻨﺎﺀ ﻓﺘﻘﻮﻝ :ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻓﻬﻜﺬﺍ ﺃﻭﺻﺎﻑ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﰲ ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ ) -ﺝ / ١ﺹ (٤٦٦ ﺤﻘﱠ ْﻖ ﹺﺑﹶﺄ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺤ ﱡﻘ ﹺﻖ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﻓِﻴ ِﻪ ِﻟﹶﺄﻧﱠﻪُ ﹶﻟ ْﻮ ﹶﻟ ْﻢ َﻳَﺘ َ ﺼﺪِﻳ ُﻖ ﻭَﺍﹾﻟﹺﺈ ﹾﻗﺮَﺍ ُﺭ ) ﻓِﻴ ِﻪ ﹶﺃﻧَﺎ ﻣُﺆْﻣِﻦٌ ﺣَﻘًّﺎ ( ِﻟَﺘ َ ﺼ ﺢﱡ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ ﹶﻝ َﻣ ْﻦ ﻭُﺟﹺﺪَﺍ ( ﺍﻟﺘﱠ ْ ) َﻭَﻳ ِ ﻱ ﻟﹶﺎ َﻳﻠِﻴ ُﻖ َﺑ ﹾﻞ َﻳ ﺠُﻮ ُﺯ ) ﹶﺃ ﹾﻥ ﺷَﺎﻛًّﺎ ﹶﺃ ْﻭ ُﻣَﺘ َﺮﺩﱢﺩًﺍ ﹶﺃ ْﻭ ﺧَﺎﻟِﻲ ﺍﻟﺬﱢ ْﻫ ﹺﻦ ﹶﻟﻜﹶﺎ ﹶﻥ ﻛﹶﺎﻓِﺮًﺍ َﻭ َﻣ ْﻦ َﺷﻚﱠ ﻓِﻲ ﺇﳝَﺎﹺﻧ ِﻪ ﹶﻓﻬُ َﻮ ﻛﹶﺎﻓِﺮٌ ) َﻭﻟﹶﺎ َﻳْﻨَﺒﻐِﻲ ( ﹶﺃ ْ ﺏ ﹶﺃ ْﻭ ﲑ ﻳُ ْﺒ ِﻄﻞﹸ َﺟﻤِﻴ َﻊ ﺍ ﹾﻟ ُﻌﻘﹸﻮ ِﺩ ﹶﻓَﻴﺮْﹶﻓﻊُ ﺍﹾﻟﹺﺈﳝَﺎ ﹶﻥ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟِﻠﺘﱠﹶﺄﺩﱡ ﹺ َﻳﻘﹸﻮ ﹶﻝ ﹶﺃﻧَﺎ ﻣُﺆْﻣِﻦٌ ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ( ِﻟﹶﺄﻥﱠ ﺍﻟِﺎ ْﺳِﺘ ﹾﺜﻨَﺎ َﺀ َﺑﻴَﺎ ﹸﻥ َﺗ ْﻐﹺﻴ ﹴ
ﺴ ِﻪ ﻭَﺍﻟﹾﺈﹺﻋْ ﺠَﺎﺏﹺ ﹺﺑ ﺤَﺎِﻟ ِﻪ ﹶﻛﻤَﺎ ﻫُ َﻮ ﺍﻟﺘﱠَﺒﺮﱡ ِﻙ ﻭَﺍ ﹾﻟﹺﺈﺣَﺎﹶﻟ ِﺔ ﺇﻟﹶﻰ َﻣﺸِﻴﹶﺌِﺘ ِﻪ َﺗﻌَﺎﻟﹶﻰ َﻭ ِﻋ ﹾﻠ ِﻤ ِﻪ ﹶﺃ ْﻭ ﻟِﻠﺸﱠﻚﱢ ﻓِﻲ ﻋَﺎِﻗَﺒِﺘ ِﻪ ﹶﺃ ْﻭ ﺍﻟﺘﱠﺒَﺮﱢﻱ ِﻣ ْﻦ َﺗ ْﺰ ِﻛَﻴ ِﺔ َﻧ ﹾﻔ ِ ﺴ ِﻪ ﹶﻟ ِﻜ ْﻦ ﺍﻟﹾﺄﹶﻭْﻟﹶﻰ َﺗ ْﺮﻛﹸﻪُ ِﻟﺈﹺﻳ َﻬﺎ ﹺﻡ ﺍﻟﺸﱠﻚﱢ َﻭﹶﻗ ْﺪ ﹸﺃ ِﻣ ْﺮﻧَﺎ ﻒ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺟَﺎﺋِﺰًﺍ ﻓِﻲ َﻧ ﹾﻔ ِ ﺚ ﻭَﺍ ﹾﻟ َﻤ ْﺮ ﹺﻭﻱﱡ َﻋ ْﻦ ﺍﻟﺴﱠﹶﻠ ِ ﺤﺪِﻳ ِ َﻣ ﹾﺬ َﻫﺐُ ﹶﺃ ْﻫ ﹺﻞ ﺍﹾﻟ َ ﺿ ﹺﻊ ﺍﻟﺘﱡ َﻬ ﹺﻢ . ﺑﹺﺎﺗﱢﻘﹶﺎ ِﺀ َﻣﻮَﺍ ِ ﺼﺪِﻳ ﹺﻖ ﻭَﺍﹾﻟﹺﺈ ﹾﻗﺮَﺍ ﹺﺭ ) ﻣَ ﺨْﻠﹸﻮ ﻕٌ ( ﹶﻛﺴَﺎِﺋ ﹺﺮ ﹶﺃ ﹾﻓﻌَﺎ ﹺﻝ ﻱ ﺍﻟﺘﱠ ْ ﻆ ) ﻭَﺍﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﺑﹺﻬَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ( ﹶﺃ ْ ﻉ ﺍ ﹾﻟ ﹶﻔﺮﹺﻳ ﹶﻘ ْﻴ ﹺﻦ ﺭَﺍﺟﹺﻊٌ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ﹾﻔ ِ َﻭﺑﹺﺎﹾﻟ ﺠُ ْﻤﹶﻠ ِﺔ ﹺﻧﺰَﺍ ُ ﺕ َﻭﹶﻗ ْﺪ َﻋ َﺮﻓﹾﺖ ﺣَﺎ ﹶﻝ ﻣَﺎ ﻑ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹺﻞ ﻭَﺍﻟﻨﱠ ﹶﻈ ﹺﺮ ﻓِﻲ ﺍ ﹾﻟ ُﻤﹶﻘﺪﱢﻣَﺎ ِ ﺼ ْﺮ ِ ﺏ ﺑﹺﺎﻟِﺎ ْﺧِﺘﻴَﺎ ﹺﺭ ﹶﻛ َ ﻱ ﺣَﺎﺻِﻞﹲ ﹺﺑ ُﻤﺒَﺎ َﺷ َﺮ ِﺓ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ ﺴﹺﺒﻲﱞ ( ﹶﺃ ْ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ) ﹶﻛ ْ ﻕ ﺨﻠﹸﻮ ﹴ ﻒ َﻭﻟﹶﺎ ﹶﻛ ْﻴِﻔﻴﱠ ٍﺔ ) ﹶﻓ َﻐ ْﻴﺮُ َﻣ ْ ﺤﺼُﻞﹸ ﺑﹺﺎﻟﻀﱠﺮُﻭ َﺭ ِﺓ ) َﻭﹶﺃﻣﱠﺎ ( ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ) ﹺﺑ َﻤ ْﻌﻨَﻰ ِﻫﺪَﺍَﻳ ِﺔ ﺍﻟﺮﱠﺏﱢ َﺗﻌَﺎﻟﹶﻰ ِﻟ َﻌْﺒ ِﺪ ِﻩ ﺇﻟﹶﻰ َﻣ ْﻌ ﹺﺮﹶﻓِﺘ ِﻪ ( ﹺﺑﻠﹶﺎ ﹶﻛ ْﻴ ٍ َﻳ ْ ( ِﻟﹶﺄﻥﱠ ﺍﹾﻟ ﹺﻬﺪَﺍَﻳ ﹶﺔ ِﻣ ْﻦ ﺍﻟﺘﱠ ﹾﻜﻮﹺﻳ ﹺﻦ َﻭﻫُ َﻮ ﹶﻗ ِﺪ ٌﱘ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟﻤَﺎُﺗﺮﹺﻳ ِﺪﻳﱠ ِﺔ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺣَﺎ ِﺩﺛﹰﺎ ِﻋ ْﻨ َﺪ ﺍ ﹾﻟﹶﺄﺷَﺎ ِﻋ َﺮ ِﺓ ِﻗﻴ ﹶﻞ َ :ﻋ ْﻦ ﺍ ﹾﻟَﺒﺰﱠﺍ ﹺﺯﻳﱠ ِﺔ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ : ﺍ ﹾﻟﹺﺈﳝَﺎ ﹸﻥ ﻣَ ﺨْﻠﹸﻮ ﻕٌ ﻟﹶﺎ َﺗ ﺠُﻮ ُﺯ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ َﺧ ﹾﻠ ﹶﻔﻪُ ﻭَﻛﹶﺬﹶﺍ َﻋ ﹾﻜﺴُﻪُ . ﺐ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﹺﺑ ِﻪ ﻟﹶﺎ َﻋﻠﹶﻰ ﹺﺟ َﻬ ِﺔ ﺍﻟﺸﱠﻚﱢ ﻓِﻴﻤَﺎ ﹺﺑ ﹶﻘ ﹾﻠﹺﺒ ِﻪ ﻑ ﹶﺃ ﹾﻥ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ ﺁﺗَﻰ ﺑﹺﺎ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﺨ ْﻮ ِ ﺻﻠﱠﻴْﺖ -ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ِ -ﻟ َ َﻭ َ ﲔ ﺏ ﻛﹸﻠﱠﻬَﺎِ ،ﻟﹶﺄﻥﱠ ﺍ ﹾﻟﻜﹶﺎِﻓ َﺮ ﻭَﺍ ﹾﻟﻔﹶﺎ ِﺳ َﻖ ِﺣ َ ﺼﺪِﻳ ﹺﻖ ؛ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ُﻳﺮَﺍ َﺩ ﺑﹺﺎﻟﹾﺂَﻳ ِﺔ :ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ﹾﻘَﺒﻞﹸ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺇﻟﱠﺎ ِﻣﻤﱠ ْﻦ َﻳﺘﱠﻘِﻲ ﺍﻟ ﱡﺬﻧُﻮ َ ِﻣ ْﻦ ﺍﻟﺘﱠ ْ ﺐ ﹶﻟﻪُ ﺍ ْﻣَﺘَﻨ َﻊ ﹶﻗﺒُﻮ ﹸﻝ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ . ﲔ ِﻓ ْﻌِﻠ ِﻪ ﻟﹶﺎ ﹶﺫْﻧ َ ﺲ ُﻣﺘﱠ ِﻘﻴًﺎ ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒُﻮ ﹸﻝ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ﻣَﺸْﺮُﻭﻃﹰﺎ ﹺﺑ ﹶﻜ ْﻮ ِﻥ ﺍ ﹾﻟﻔﹶﺎ ِﻋ ﹺﻞ ِﺣ َ ﺏ ﹶﻟْﻴ َ ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳﺘُﻮ َ ﲔ ُﺷﺮُﻭ ِﻋ ِﻪ ﻓِﻲ ﺍﻟﺘﱠ ْﻮَﺑ ِﺔ ﺏ َﻳﹾﺄﺗِﻲ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﺍ ﹾﻟﻮَﺍ ﹺﺟَﺒ ِﺔ َﻭﻫُ َﻮ ِﺣ َ ﲔ َﻳﺘُﻮ ُ ﺐ ِﺣ َ ﻁ ﺍﻟﺘﱠ ﹾﻘﻮَﻯ ﻓِﻲ ﺍ ﹾﻟ َﻌ َﻤ ﹺﻞ ،ﹶﻓﹺﺈﻥﱠ ﺍﻟﺘﱠﺎِﺋ َ ﻑ ﻣَﺎ ﺇﺫﹶﺍ ﺍ ْﺷَﺘ َﺮ ﹶ ﺨﻠﹶﺎ ِ ﹺﺑ ِ ﺼ ِﻪ ِﻣ ْﻨﻪُ . ﺨﱡﻠ ِ ﺐ َﺑ ﹾﻞ ﻫُ َﻮ ﻣُﺘﱠ ﹴﻖ ﻓِﻲ ﺣَﺎ ﹺﻝ َﺗ َ ﺺ ِﻣ ْﻦ ﺍﻟﺬﱠ ْﻧ ﹺ ﺨﹸﻠ ْ ﺨ ْﻴ ﹺﺮ ﹶﻟ ْﻢ َﻳ ْ ﻣُ ْﻨَﺘ ِﻘ ﹲﻞ ِﻣ ْﻦ ﺍﻟﺸﱠﺮﱢ ﺇﻟﹶﻰ ﺍﹾﻟ َ ﻂ َﺳﻴﱢﺌﹶﺎُﺗ ُﻪ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ َﻭﺗُ ﹾﻘَﺒﻞﹸ ِﻣ ْﻨﻪُ ﺴﻘﹸ ﹶ ﺐ ﹶﺃ ﹾﻥ َﺗ ْ ﺏ ﹶﻟ َﻮ َﺟ َ ﲑ ٍﺓ ﹸﺛﻢﱠ ﺗَﺎ َ ﺼﺮﱞ َﻋﻠﹶﻰ ﹶﻛﹺﺒ َ َﻭ " ﹶﺃ ْﻳﻀًﺎ " ﹶﻓﹶﻠ ْﻮ ﹶﺃﺗَﻰ ﺍﹾﻟﹺﺈْﻧﺴَﺎ ﹸﻥ ﹺﺑﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ َﻭﻫُ َﻮ ُﻣ ِ ﲔ ﹶﺃﺗَﻰ ﺑﹺﻬَﺎ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺳﻘﹰﺎ . ﺕ َﻭﻫُ َﻮ ِﺣ َ ﺴﻨَﺎ ُ ﺤَ ﻚ ﺍﹾﻟ َ ِﺗ ﹾﻠ َ ﻚ ﺍﻟﺬﱢﻣﱢﻲﱡ ﺇﺫﹶﺍ ﹶﺃ ْﺳﹶﻠ َﻢ -ﹶﻗ ْﺒ ﹶﻞ ﺇ ْﺳﻠﹶﺎ ِﻣ ِﻪ ﻑ َ -ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺐ َﻭﹶﻗ ﹾﺬ ٍ ﺼ ﹴ ﺱ َﻣﻈﹶﺎِﻟﻢُ ِﻣ ْﻦ ﹶﻗ ْﺘ ﹴﻞ َﻭ ﹶﻏ ْ َﻭ " ﹶﺃ ْﻳﻀًﺎ " ﻓﹶﺎ ﹾﻟﻜﹶﺎِﻓﺮُ ﺇﺫﹶﺍ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﻟِﻠﻨﱠﺎ ﹺ ﺏ ِﻣ ْﻦ ﺼ ﺢﱠ ﺇ ْﺳﻠﹶﺎ ُﻡ ﺍﻟﺬﱢﻣﱢﻲﱢ َﺣﺘﱠﻰ َﻳﺘُﻮ َ ﲑ ﹶﺓ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻟ ْﻢ َﻳ ِ َﻣ َﻊ َﺑﻘﹶﺎ ِﺀ َﻣﻈﹶﺎِﻟ ﹺﻢ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ َﻋﹶﻠ ْﻴ ِﻪ ؛ ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ َﻤﻞﹸ ﻟﹶﺎ ﻳُ ﹾﻘَﺒﻞﹸ ﺇﻟﱠﺎ ِﻣﻤﱠ ْﻦ ﻟﹶﺎ ﹶﻛﹺﺒ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ ﲔ َﻋﻠﹶﻰ َﻋ ْﻬ ِﺪ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ ﺱ ﻣُﺴِْﻠ ِﻤ َ ﺶ ﻭَﺍ ﹾﻟ َﻤﻈﹶﺎِﻟ ﹺﻢ ؛ َﺑ ﹾﻞ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻊ ﺇ ْﺳﻠﹶﺎ ِﻣ ِﻪ ﻣُ ﺨَﻠﱠﺪًﺍ َﻭﹶﻗ ْﺪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﱠﺎ ُ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻟﻬُ ْﻢ ﺫﹸﻧُﻮﺏٌ ﻣَﻌْﺮُﻭﻓﹶﺔﹲ َﻭ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺗَﺒﹺﻌَﺎﺕٌ ﹶﻓﻴُ ﹾﻘَﺒﻞﹸ ﺇ ْﺳﻠﹶﺎ ُﻣ ُﻬ ْﻢ َﻭَﻳﺘُﻮﺑُﻮ ﹶﻥ ﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﺳُْﺒ ﺤَﺎَﻧﻪُ ِﻣ ْﻦ ﺍﻟﺘﱠﺒﹺﻌَﺎﺕِ . ﲑ ﹶﺓ ْﺑ َﻦ ﺷُ ْﻌَﺒ ﹶﺔ ﹶﻟﻤﱠﺎ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﺭَﺍﹶﻓ َﻖ ﹶﻗ ْﻮﻣًﺎ ﻓِﻲ ﺍ ﹾﻟﺠَﺎ ِﻫِﻠﻴﱠ ِﺔ ﹶﻓ َﻐ َﺪ َﺭ ﹺﺑ ﹺﻬ ْﻢ َﻭﹶﺃ َﺧ ﹶﺬ ﹶﺃ ْﻣﻮَﺍﹶﻟﻬُ ْﻢ ﺢ ﹶﺃﻥﱠ ﺍﻟﹾﻤُ ِﻐ َ ﺖ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ ﻒ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺑﹺﺎﻟﺴﱠ ْﻴ ِ ﺱ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﲑﺓﹸ ﻗﹶﺎﺋِﻢٌ َﻋﻠﹶﻰ َﺭﹾﺃ ﹺ ﺴﻌُﻮ ٍﺩ ﻋَﺎ َﻡ ﺍﻟﹾﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ ﻭَﺍ ﹾﻟﻤُ ِﻐ َ َﻭﺟَﺎ َﺀ ﹶﻓﹶﺄ ْﺳﹶﻠ َﻢ ﹶﻓﹶﻠﻤﱠﺎ ﺟَﺎ َﺀ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ َﻣ ْ ﻚ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﲑﺓﹸ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ ﻏﺪﺭ ﹶﺃﹶﻟﺴْﺖ ﹶﺃ ْﺳﻌَﻰ ﻓِﻲ ﻏﹸﺪْ َﺭِﺗ َ ﻒ ﹶﻓﻘﹶﺎ ﹶﻝ َ :ﻣ ْﻦ ﻫَﺬﹶﺍ ﻓﹶﻘﹶﺎﻟﹸﻮﺍ :ﺍ ْﺑ ُﻦ ﺃﹸ ْﺧِﺘﻚ ﺍ ﹾﻟﻤُ ِﻐ َ ﲑﺓﹸ ﺑﹺﺎﻟﺴﱠ ْﻴ ِ َﺩﹶﻓ َﻌﻪُ ﺍ ﹾﻟﻤُ ِﻐ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ُﻡ ﹶﻓﹶﺄ ﹾﻗَﺒﻠﹸﻪُ َﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤَﺎ ﹸﻝ ﹶﻓﹶﻠﺴْﺖ ِﻣ ْﻨﻪُ ﻓِﻲ َﺷ ْﻲ ٍﺀ {)(١ ﺍﻟﻨﱠﹺﺒﻲﱡ َ __________ ﺚ ﺼﺪﱢ ﻕُ ﹸﻛ ﱡﻞ ﻭَﺍ ِﺣ ٍﺪ ﻣِﻨْﻬُﻤَﺎ َﺣﺪِﻳ ﹶ ﺨ َﺮ َﻣ ﹶﺔ َﻭ َﻣ ْﺮﻭَﺍ ﹶﻥ ﻳُ َ ﺴ َﻮ ﹺﺭ ْﺑ ﹺﻦ َﻣ ْ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ٢٧٣١ﻭَ ( ٢٧٣٢ﻋ ﹺﻦ ﺍ ﹾﻟ ِﻤ ْ ﺾ ﺍﻟﻄﱠﺮﹺﻳ ﹺﻖ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ - ﺝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﺯ َﻣ َﻦ ﺍﻟﹾ ﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ َ ،ﺣﺘﱠﻰ ﻛﹶﺎﻧُﻮﺍ ﹺﺑَﺒ ْﻌ ﹺ ﺻَﺎ ِﺣﹺﺒ ِﻪ ﻗﹶﺎ ﹶﻝ َﺧ َﺮ َ ﲔ « .ﹶﻓﻮَﺍﻟﻠﱠ ِﻪ ﻣَﺎ َﺷ َﻌ َﺮ ﺕ ﺍ ﹾﻟَﻴ ِﻤ ﹺ ﺶ ﹶﻃﻠِﻴ َﻌ ﹰﺔ ﹶﻓﺨُﺬﹸﻭﺍ ﺫﹶﺍ َ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹺﺇﻥﱠ ﺧَﺎِﻟ َﺪ ْﺑ َﻦ ﺍﻟﹾﻮَﻟِﻴﺪِ ﺑﹺﺎ ﹾﻟ َﻐﻤِﻴ ﹺﻢ ﻓِﻰ َﺧْﻴ ﹴﻞ ِﻟﻘﹸ َﺮﻳْ ﹴ ﺶ َ ،ﻭﺳَﺎ َﺭ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﺣﺘﱠﻰ ﺶ ،ﻓﹶﺎ ْﻧ ﹶﻄﹶﻠ َﻖ َﻳ ْﺮﻛﹸﺾُ َﻧﺬِﻳﺮًﺍ ِﻟﻘﹸ َﺮﻳْ ﹴ ﺠْﻴ ﹺ ﹺﺑ ﹺﻬ ْﻢ ﺧَﺎﻟِﺪٌ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ ُﻫ ْﻢ ﹺﺑ ﹶﻘَﺘ َﺮ ِﺓ ﺍﹾﻟ َ ﺕ ﺍﻟﹾﻘﹶﺼْﻮَﺍﺀُ ﻸ ِ ﺖ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ َﺧ َ ﺱ َﺣ ﹾﻞ َﺣ ﹾﻞ .ﹶﻓﹶﺄﹶﻟ ﺤﱠ ْ ﺖ ﹺﺑ ِﻪ ﺭَﺍ ِﺣﹶﻠﺘُﻪُ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﺎ ُ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺑﹺﺎﻟﺜﱠﹺﻨﻴﱠ ِﺔ ﺍﻟﱠﺘِﻰ ﻳُ ْﻬَﺒﻂﹸ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻣِﻨْﻬَﺎ َ ،ﺑ َﺮ ﹶﻛ ْ ﺼﻮَﺍ ُﺀ َ ،ﻭﻣَﺎ ﺫﹶﺍ َﻙ ﻟﹶﻬَﺎ ﹺﺑ ﺨُﻠﹸ ﹴﻖ َ ،ﻭﹶﻟ ِﻜ ْﻦ ﺕ ﺍ ﹾﻟﹶﻘ ْ ﻸ ِ ﺕ ﺍﻟﹾﻘﹶﺼْﻮَﺍﺀُ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﻣَﺎ َﺧ َ ﻸ ِ َ ،ﺧ َ ﺕ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻻﱠ ﹶﺃ ْﻋ ﹶﻄ ْﻴُﺘ ُﻬ ْﻢ ﹺﺇﻳﱠﺎﻫَﺎ « . ﺴﹶﺄﻟﹸﻮﻧﹺﻰ ﺧُﻄﱠ ﹰﺔ ُﻳ َﻌﻈﱢﻤُﻮ ﹶﻥ ﻓِﻴﻬَﺎ ُﺣ ُﺮﻣَﺎ ِ ﺣَﺒَﺴَﻬَﺎ ﺣَﺎﹺﺑﺲُ ﺍ ﹾﻟﻔِﻴ ﹺﻞ ،ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﻭَﺍﻟﱠﺬِﻯ ﻧَﻔﹾﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻻ َﻳ ْ ﺱ ﺗَﺒَﺮﱡﺿًﺎ ،ﹶﻓﹶﻠ ْﻢ ﺖ ،ﻗﹶﺎ ﹶﻝ ﹶﻓ َﻌ َﺪ ﹶﻝ َﻋ ْﻨ ُﻬ ْﻢ َﺣﺘﱠﻰ َﻧ َﺰ ﹶﻝ ﹺﺑﹶﺄ ﹾﻗﺼَﻰ ﺍﻟﹾﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ َ ،ﻋﻠﹶﻰ ﹶﺛ َﻤ ٍﺪ ﹶﻗﻠِﻴ ﹺﻞ ﺍ ﹾﻟﻤَﺎ ِﺀ َﻳَﺘَﺒﺮﱠ ﺿُﻪُ ﺍﻟﻨﱠﺎ ُ ﹸﺛﻢﱠ ﺯَﺟَﺮَﻫَﺎ ﹶﻓ َﻮﹶﺛَﺒ ْ
ﻉ ﺳَﻬْﻤًﺎ ِﻣ ْﻦ ِﻛﻨَﺎَﻧِﺘ ِﻪ ،ﹸﺛﻢﱠ ﺱ َﺣﺘﱠﻰ َﻧ َﺰﺣُﻮ ُﻩ َ ،ﻭﺷُ ِﻜ َﻰ ﹺﺇﻟﹶﻰ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺍ ﹾﻟ َﻌ ﹶﻄﺶُ ،ﻓﹶﺎ ْﻧَﺘ َﺰ َ ﻳُﹶﻠﺒﱢ ﹾﺜﻪُ ﺍﻟﻨﱠﺎ ُ ﻚ ،ﹺﺇ ﹾﺫ ﺟَﺎ َﺀ ﺑُ َﺪ ْﻳﻞﹸ ْﺑ ُﻦ ﺻ َﺪﺭُﻭﺍ َﻋ ْﻨﻪُ ،ﹶﻓَﺒ ْﻴَﻨﻤَﺎ ُﻫ ْﻢ ﹶﻛ ﹶﺬِﻟ َ ﺶ ﹶﻟ ُﻬ ْﻢ ﺑﹺﺎﻟﺮﱢﻯﱢ َﺣﺘﱠﻰ َ ﺠ َﻌﻠﹸﻮ ُﻩ ﻓِﻴ ِﻪ ،ﹶﻓﻮَﺍﻟﻠﱠ ِﻪ ﻣَﺎ ﺯَﺍ ﹶﻝ َﻳﺠﹺﻴ ُ ﹶﺃ َﻣ َﺮﻫُﻢْ ﹶﺃ ﹾﻥ َﻳ ْ ﺢ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ِ -ﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺼﹺ ﺨﺰَﺍ ِﻋﻰﱡ ﻓِﻰ َﻧ ﹶﻔ ﹴﺮ ِﻣ ْﻦ ﹶﻗ ْﻮ ِﻣ ِﻪ ِﻣ ْﻦ ُﺧﺰَﺍ َﻋ ﹶﺔ َ ،ﻭ ﹶﻛﺎﻧُﻮﺍ َﻋ ْﻴَﺒ ﹶﺔ ﻧُ ْ َﻭ ْﺭﻗﹶﺎ َﺀ ﺍﹾﻟ ُ ﺐ ْﺑ َﻦ ﹸﻟ َﺆﻯﱟ َﻭﻋَﺎ ِﻣ َﺮ ْﺑ َﻦ ﹸﻟ َﺆﻯﱟ َﻧ َﺰﻟﹸﻮﺍ ﹶﺃ ْﻋﺪَﺍ َﺩ ِﻣﻴَﺎ ِﻩ ﺍﻟﹾﺤُ َﺪﻳْﹺﺒَﻴ ِﺔ َ ،ﻭ َﻣ َﻌﻬُﻢُ ﺍ ﹾﻟﻌُﻮ ﹸﺫ ﺍ ﹾﻟ َﻤﻄﹶﺎﻓِﻴﻞﹸ َ ،ﻭ ُﻫ ْﻢ ِﺗﻬَﺎ َﻣ ﹶﺔ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹺﺇﻧﱢﻰ َﺗ َﺮ ﹾﻛﺖُ ﹶﻛ ْﻌ َ ﺠ ﹾﺊ ِﻟ ِﻘﺘَﺎ ﹺﻝ ﹶﺃ َﺣ ٍﺪ ،ﻭَﻟﹶﻜِﻨﱠﺎ ﹺﺟ ﹾﺌﻨَﺎ ﺖ .ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹺﺇﻧﱠﺎ ﹶﻟ ْﻢ َﻧ ﹺ ﻣُﻘﹶﺎِﺗﻠﹸﻮ َﻙ َﻭ ﺻَﺎﺩﱡﻭ َﻙ َﻋ ﹺﻦ ﺍ ﹾﻟَﺒْﻴ ِ ﺱ، ﺨﻠﱡﻮﺍ َﺑْﻴﻨﹺﻰ َﻭَﺑ ْﻴ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺕ ﹺﺑ ﹺﻬ ْﻢ ،ﹶﻓﹺﺈ ﹾﻥ ﺷَﺎﺀُﻭﺍ ﻣَﺎ َﺩ ْﺩﺗُﻬُ ْﻢ ﻣُﺪﱠ ﹰﺓ َ ،ﻭﻳُ َ ﺿﺮﱠ ْ ﺏ َ ،ﻭﹶﺃ َ ﺤ ْﺮ ُ ُﻣ ْﻌَﺘ ِﻤﺮﹺﻳ َﻦ َ ،ﻭﹺﺇﻥﱠ ﻗﹸﺮَﻳْﺸًﺎ ﹶﻗ ْﺪ َﻧ ﹺﻬ ﹶﻜ ْﺘﻬُﻢُ ﺍﹾﻟ َ ﺱ ﹶﻓ َﻌﻠﹸﻮﺍ َ ،ﻭﹺﺇﻻﱠ ﹶﻓ ﹶﻘ ْﺪ ﺟَﻤﱡﻮﺍ َ ،ﻭﹺﺇ ﹾﻥ ُﻫ ْﻢ ﺃﹶﺑَﻮْﺍ ﹶﻓﻮَﺍﻟﱠﺬِﻯ ﻧَﻔﹾﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ، ﹶﻓﹺﺈ ﹾﻥ ﹶﺃ ﹾﻇ َﻬ ْﺮ ﹶﻓﹺﺈ ﹾﻥ ﺷَﺎﺀُﻭﺍ ﹶﺃ ﹾﻥ َﻳ ْﺪﺧُﻠﹸﻮﺍ ﻓِﻴﻤَﺎ َﺩ َﺧ ﹶﻞ ﻓِﻴ ِﻪ ﺍﻟﻨﱠﺎ ُ ُﻷﻗﹶﺎِﺗﹶﻠﻨﱠﻬُ ْﻢ َﻋﻠﹶﻰ ﹶﺃ ْﻣﺮﹺﻯ ﻫَﺬﹶﺍ َﺣﺘﱠﻰ َﺗ ْﻨ ﹶﻔ ﹺﺮ َﺩ ﺳَﺎِﻟ ﹶﻔﺘِﻰ َ ،ﻭﹶﻟﻴُﻨِْﻔ ﹶﺬﻥﱠ ﺍﻟﻠﱠ ُﻪ ﹶﺃ ْﻣ َﺮﻩُ « .ﹶﻓﻘﹶﺎ ﹶﻝ ُﺑﺪَﻳْﻞﹲ َﺳﺄﹸَﺑﻠﱢﻐُﻬُﻢْ ﻣَﺎ َﺗﻘﹸﻮ ﹸﻝ .ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ْﻧ ﹶﻄﹶﻠ َﻖ ﺿ ُﻪ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﻓﹶﻌَﻠﹾﻨَﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ َﺣﺘﱠﻰ ﹶﺃﺗَﻰ ﹸﻗ َﺮ ْﻳﺸًﺎ ﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱠﺎ ﹶﻗ ْﺪ ﹺﺟ ﹾﺌﻨَﺎ ﹸﻛ ْﻢ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍﻟﺮﱠﺟُ ﹺﻞ َ ،ﻭ َﺳ ِﻤ ْﻌﻨَﺎ ُﻩ َﻳﻘﹸﻮ ﹸﻝ ﹶﻗ ْﻮ ﹰﻻ ،ﹶﻓﹺﺈ ﹾﻥ ِﺷ ﹾﺌُﺘ ْﻢ ﹶﺃ ﹾﻥ َﻧ ْﻌ ﹺﺮ َ ﺕ ﻣَﺎ َﺳ ِﻤﻌَْﺘﻪُ َﻳﻘﹸﻮ ﹸﻝ .ﻗﹶﺎ ﹶﻝ َﺳ ِﻤ ْﻌﺘُﻪُ َﻳﻘﹸﻮ ﹸﻝ ﻛﹶﺬﹶﺍ ﻯ ِﻣ ْﻨ ُﻬ ْﻢ ﻫَﺎ ِ ﺸ ْﻰ ٍﺀ َ .ﻭﻗﹶﺎ ﹶﻝ ﺫﹶﻭُﻭ ﺍﻟﺮﱠ ﹾﺃ ﹺ ُﺳ ﹶﻔﻬَﺎ ُﺅ ُﻫ ْﻢ ﹶﻻ ﺣَﺎ َﺟ ﹶﺔ ﻟﹶﻨَﺎ ﹶﺃ ﹾﻥ ﺗُﺨْﺒﹺﺮَﻧَﺎ َﻋ ْﻨﻪُ ﹺﺑ َ ﺴُﺘ ْﻢ ﺑﹺﺎ ﹾﻟﻮَﺍِﻟ ِﺪ ﻗﹶﺎﻟﹸﻮﺍ ﻯ ﹶﻗ ْﻮ ﹺﻡ ﹶﺃﹶﻟ ْ ﺴﻌُﻮ ٍﺩ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ْ ﺤﺪﱠﹶﺛﻬُﻢْ ﹺﺑﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ . -ﹶﻓﻘﹶﺎ َﻡ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ َﻣ ْ ﻭَﻛﹶﺬﹶﺍ ،ﹶﻓ َ ﻅ، ﺕ ﹶﺃ ْﻫ ﹶﻞ ُﻋﻜﹶﺎ ٍ ﺴُﺘ ْﻢ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﹶﺃﻧﱢﻰ ﺍ ْﺳَﺘ ْﻨﹶﻔ ْﺮ ُ َﺑﻠﹶﻰ .ﻗﹶﺎ ﹶﻝ ﹶﺃ َﻭﹶﻟﺴْﺖُ ﺑﹺﺎ ﹾﻟ َﻮﹶﻟ ِﺪ ﻗﹶﺎﻟﹸﻮﺍ َﺑﻠﹶﻰ .ﻗﹶﺎ ﹶﻝ ﹶﻓ َﻬ ﹾﻞ َﺗﺘﱠ ﹺﻬﻤُﻮﻧﹺﻰ .ﻗﹶﺎﻟﹸﻮﺍ ﹶﻻ .ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﻟ ْ ﺽ ﹶﻟ ﹸﻜ ْﻢ ﺧُﻄﱠ ﹶﺔ ﺭُ ْﺷ ٍﺪ ،ﺍﻗﹾﺒَﻠﹸﻮﻫَﺎ ﹶﻓﹶﻠﻤﱠﺎ ﺑَﻠﱠ ﺤُﻮﺍ َﻋﹶﻠﻰﱠ ﹺﺟ ﹾﺌﺘُﻜﹸ ْﻢ ﹺﺑﹶﺄ ْﻫﻠِﻰ َﻭ َﻭﹶﻟﺪِﻯ َﻭ َﻣ ْﻦ ﹶﺃﻃﹶﺎ َﻋﻨﹺﻰ ﻗﹶﺎﻟﹸﻮﺍ َﺑﻠﹶﻰ .ﻗﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ﹶﻗ ْﺪ َﻋ َﺮ َ ﺠ َﻌ ﹶﻞ ﻳُ ﹶﻜﻠﱢﻢُ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - َﻭ َﺩﻋُﻮﻧﹺﻰ ﺁِﺗ ِﻪ .ﻗﹶﺎﻟﹸﻮﺍ ﺍ ﹾﺋِﺘ ِﻪ .ﹶﻓﹶﺄﺗَﺎ ُﻩ ﹶﻓ َ ﺖ ﹺﺑﹶﺄ َﺣ ٍﺪ ِﻣ َﻦ ﻚ َﻫ ﹾﻞ َﺳ ِﻤ ْﻌ َ ﺖ ﹶﺃ ْﻣ َﺮ ﹶﻗ ْﻮ ِﻣ َ ﺻ ﹾﻠ َ ﺖ ﹺﺇ ِﻥ ﺍ ْﺳَﺘﹾﺄ َ ﺤﻤﱠﺪُ ،ﹶﺃ َﺭﹶﺃْﻳ َ ﻯ ﻣُ َ ﻚ ﹶﺃ ْ ﻧَ ﺤْﻮًﺍ ِﻣ ْﻦ ﹶﻗ ْﻮِﻟ ِﻪ ِﻟﺒُ َﺪﻳْ ﹴﻞ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻋُ ْﺮ َﻭﺓﹸ ِﻋْﻨ َﺪ ﹶﺫِﻟ َ ﺱ َﺧﻠِﻴﻘﹰﺎ ﹶﺃ ﹾﻥ ﻚ َﻭﹺﺇ ﹾﻥ َﺗﻜﹸ ﹺﻦ ﺍ ُﻷ ْﺧﺮَﻯ ،ﹶﻓﹺﺈﻧﱢﻰ ﻭَﺍﻟﻠﱠﻪِ َﻷﺭَﻯ ﻭُﺟُﻮﻫًﺎ َ ،ﻭﹺﺇﻧﱢﻰ َﻷﺭَﻯ ﹶﺃ ْﻭﺷَﺎﺑًﺎ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺡ ﹶﺃ ْﻫﹶﻠﻪُ ﹶﻗ ْﺒﹶﻠ َ ﺏ ﺍ ْﺟﺘَﺎ َ ﺍ ﹾﻟ َﻌ َﺮ ﹺ ﺤﻦُ َﻧ ِﻔﺮﱡ َﻋ ْﻨﻪُ َﻭَﻧ َﺪﻋُﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ َﻣ ْﻦ ﺫﹶﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ .ﻗﹶﺎ ﹶﻝ ﹶﺃﻣَﺎ ﺕ ،ﹶﺃَﻧ ْ ﺺ َﺑ ﹾﻈ َﺮ ﺍﻟﻼﱠ ِ ﺼ ْ َﻳ ِﻔﺮﱡﻭﺍ َﻭَﻳ َﺪﻋُﻮ َﻙ .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍ ْﻣ ُ ﻚ .ﻗﹶﺎ ﹶﻝ َﻭ َﺟَﻌ ﹶﻞ ﻳُ ﹶﻜﻠﱢﻢُ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻚ ِﻋ ْﻨﺪِﻯ ﹶﻟ ْﻢ ﹶﺃ ْﺟ ﹺﺰ َﻙ ﺑﹺﻬَﺎ َﻷ َﺟﺒْﺘُ َ ﺖ ﹶﻟ َ ﻭَﺍﻟﱠﺬِﻯ َﻧ ﹾﻔﺴِﻰ ﹺﺑَﻴ ِﺪ ِﻩ ﹶﻟ ْﻮ ﹶﻻ ﻳَﺪٌ ﻛﹶﺎَﻧ ْ ﻒ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺱ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻭ َﻣ َﻌﻪُ ﺍﻟﺴﱠ ْﻴ ُ ﲑﺓﹸ ْﺑ ُﻦ ﺷُ ْﻌَﺒ ﹶﺔ ﻗﹶﺎﺋِﻢٌ َﻋﻠﹶﻰ َﺭﹾﺃ ﹺ ﺤَﻴِﺘ ِﻪ ،ﻭَﺍ ﹾﻟﻤُ ِﻐ َ ﹶﻓ ﹸﻜﻠﱠﻤَﺎ َﺗ ﹶﻜﻠﱠ َﻢ ﹶﺃ َﺧ ﹶﺬ ﹺﺑِﻠ ْﻒ َ ،ﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ ﹶﺃﺧﱢ ْﺮ ﺏ َﻳ َﺪﻩُ ﹺﺑَﻨ ْﻌ ﹺﻞ ﺍﻟﺴﱠ ْﻴ ِ ﺿ َﺮ َ ﺤَﻴ ِﺔ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ - ﺍ ﹾﻟ ِﻤ ْﻐ ﹶﻔﺮُ ،ﹶﻓ ﹸﻜﻠﱠﻤَﺎ ﺃﹶﻫْﻮَﻯ ﻋُ ْﺮ َﻭﺓﹸ ﹺﺑَﻴ ِﺪ ِﻩ ﹺﺇﻟﹶﻰ ِﻟ ْ ﲑﺓﹸ ْﺑ ُﻦ ﺷُ ْﻌَﺒ ﹶﺔ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺤَﻴ ِﺔ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ . -ﹶﻓ َﺮﹶﻓ َﻊ ﻋُ ْﺮ َﻭﺓﹸ َﺭ ﹾﺃ َﺳﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ َﻣ ْﻦ ﻫَﺬﹶﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ﹾﻟﻤُ ِﻐ َ َﻳ َﺪ َﻙ َﻋ ْﻦ ِﻟ ْ ﺐ ﹶﻗ ْﻮﻣًﺎ ﻓِﻰ ﺍﹾﻟ ﺠَﺎ ِﻫِﻠﻴﱠ ِﺔ ،ﹶﻓ ﹶﻘَﺘﹶﻠﻬُﻢْ َ ،ﻭﹶﺃ َﺧ ﹶﺬ ﺃﹶﻣْﻮَﺍﹶﻟ ُﻬ ْﻢ ،ﹸﺛﻢﱠ ﺟَﺎ َﺀ ﺤ َ ﺻِ ﲑﺓﹸ َ ﻚ َﻭﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟﻤُ ِﻐ َ ﺴﺖُ ﹶﺃ ْﺳﻌَﻰ ﻓِﻰ ﹶﻏ ْﺪ َﺭِﺗ َ ﻯ ﻏﹸ َﺪﺭُ ،ﹶﺃﹶﻟ ْ ﹶﺃ ْ ﺴﺖُ ِﻣ ْﻨﻪُ ﻓِﻰ َﺷ ْﻰ ٍﺀ « .ﹸﺛﻢﱠ ﹺﺇﻥﱠ ﻋُ ْﺮ َﻭﹶﺓ ﻼ َﻡ ﹶﻓﹶﺄﻗﹾَﺒﻞﹸ َ ،ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤَﺎ ﹶﻝ ﹶﻓﹶﻠ ْ ﹶﻓﹶﺄ ْﺳﹶﻠ َﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹶﺃﻣﱠﺎ ﺍ ِﻹ ْﺳ ﹶ ﺏ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹺﺑ َﻌ ْﻴَﻨ ْﻴ ِﻪ .ﻗﹶﺎ ﹶﻝ ﹶﻓﻮَﺍﻟﻠﱠ ِﻪ ﻣَﺎ َﺗَﻨ ﺨﱠ َﻢ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺻ ﺤَﺎ َ َﺟ َﻌ ﹶﻞ َﻳ ْﺮﻣُﻖُ ﹶﺃ ْ ﻚ ﺑﹺﻬَﺎ َﻭ ْﺟ َﻬﻪُ َﻭ ﹺﺟﻠﹾ َﺪﻩُ ،ﻭَﺇﹺﺫﹶﺍ ﹶﺃ َﻣ َﺮﻫُﻢُ ﺍ ْﺑَﺘ َﺪﺭُﻭﺍ ﹶﺃ ْﻣ َﺮ ُﻩ ،ﻭَﺇﹺﺫﹶﺍ َﺗ َﻮ ﺿﱠﹶﺄ ﺖ ﻓِﻰ ﹶﻛﻒﱢ َﺭﺟُ ﹴﻞ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﻓ َﺪﹶﻟ َ ﻭﺳﻠﻢ ُ -ﻧﺨَﺎ َﻣ ﹰﺔ ﹺﺇﻻﱠ َﻭﹶﻗ َﻌ ْ ﺤﺪﱡﻭ ﹶﻥ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺍﻟﻨﱠ ﹶﻈ َﺮ َﺗ ْﻌﻈِﻴﻤًﺎ ﹶﻟﻪُ ،ﹶﻓ َﺮ َﺟ َﻊ ﻋُ ْﺮ َﻭﺓﹸ ﺻﻮَﺍَﺗ ُﻬ ْﻢ ِﻋ ْﻨ َﺪﻩُ َ ،ﻭﻣَﺎ ُﻳ ِ ﻛﹶﺎﺩُﻭﺍ َﻳ ﹾﻘَﺘِﺘﻠﹸﻮ ﹶﻥ َﻋﻠﹶﻰ َﻭ ﺿُﻮِﺋ ِﻪ ،ﻭَﺇﹺﺫﹶﺍ َﺗ ﹶﻜﻠﱠ َﻢ َﺧﹶﻔﻀُﻮﺍ ﹶﺃ ْ ﺠﺎ ِﺷﻰﱢ ﻭَﺍﻟﻠﱠ ِﻪ ﹺﺇ ﹾﻥ ﺴﺮَﻯ َﻭﺍﻟﻨﱠ َ ﺼ َﺮ َﻭ ِﻛ ْ ﻯ ﹶﻗ ْﻮ ﹺﻡ ،ﻭَﺍﻟﻠﱠﻪِ ﹶﻟ ﹶﻘ ْﺪ َﻭﹶﻓ ْﺪﺕُ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤﻠﹸﻮ ِﻙ َ ،ﻭ َﻭﹶﻓﺪْﺕُ َﻋﻠﹶﻰ ﹶﻗ ْﻴ َ ﺻ ﺤَﺎﹺﺑ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ْ ﹺﺇﻟﹶﻰ ﹶﺃ ْ ﺤﻤﱠ ٍﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣُ ﺤَﻤﱠﺪًﺍ ،ﻭَﺍﻟﻠﱠﻪِ ﹺﺇ ﹾﻥ َﺗَﻨﺨﱠ َﻢ ﺏ ﻣُ َ ﺻ ﺤَﺎ ُ ﺻ ﺤَﺎُﺑ ُﻪ ﻣَﺎ ﻳُ َﻌﻈﱢﻢُ ﹶﺃ ْ ﻂ ،ﻳُ َﻌﻈﱢﻤُﻪُ ﹶﺃ ْ َﺭﹶﺃ ْﻳﺖُ َﻣِﻠﻜﹰﺎ ﹶﻗ ﱡ ﻚ ﺑﹺﻬَﺎ َﻭ ْﺟ َﻬﻪُ َﻭ ﹺﺟﻠﹾ َﺪﻩُ ،ﻭَﺇﹺﺫﹶﺍ ﹶﺃ َﻣ َﺮﻫُﻢُ ﺍ ْﺑَﺘ َﺪﺭُﻭﺍ ﹶﺃ ْﻣ َﺮﻩُ ﻭَﺇﹺﺫﹶﺍ َﺗ َﻮﺿﱠﹶﺄ ﻛﹶﺎﺩُﻭﺍ ﺖ ﻓِﻰ ﹶﻛﻒﱢ َﺭﺟُ ﹴﻞ ِﻣ ْﻨ ُﻬ ْﻢ ،ﹶﻓ َﺪﹶﻟ َ ُﻧ ﺨَﺎ َﻣ ﹰﺔ ﹺﺇﻻﱠ َﻭﹶﻗ َﻌ ْ ﺽ ﺤﺪﱡﻭ ﹶﻥ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺍﻟﻨﱠ ﹶﻈ َﺮ َﺗ ْﻌ ِﻈﻴﻤًﺎ ﹶﻟﻪُ َ ،ﻭﹺﺇﻧﱠﻪُ ﹶﻗ ْﺪ َﻋ َﺮ َ ﺻﻮَﺍَﺗ ُﻬ ْﻢ ِﻋ ْﻨ َﺪﻩُ َ ،ﻭﻣَﺎ ُﻳ ِ ﻳَﻘﹾﺘَﺘِﻠﹸﻮﻥﹶ َﻋﻠﹶﻰ َﻭ ﺿُﻮِﺋ ِﻪ ،ﻭَﺇﹺﺫﹶﺍ َﺗ ﹶﻜﻠﱠ َﻢ َﺧﹶﻔﻀُﻮﺍ ﹶﺃ ْ ﻑ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺧُﻄﱠ ﹶﺔ ﺭُ ْﺷ ٍﺪ ،ﻓﹶﺎﻗﹾﺒَﻠﹸﻮﻫَﺎ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺭَﺟُﻞﹲ ِﻣ ْﻦ َﺑﻨﹺﻰ ِﻛﻨَﺎَﻧ ﹶﺔ َﺩﻋُﻮﻧﹺﻰ ﺁِﺗ ِﻪ .ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺍﹾﺋِﺘ ِﻪ .ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃ ْﺷ َﺮ َ ﺻ ﺤَﺎﹺﺑ ِﻪ ،ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﻫَﺬﹶﺍ ﹸﻓ ﻼﹶﻥﹲ َ ،ﻭ ْﻫ َﻮ ِﻣ ْﻦ ﹶﻗ ْﻮ ﹴﻡ ُﻳ َﻌﻈﱢﻤُﻮ ﹶﻥ ﺍ ﹾﻟُﺒ ْﺪ ﹶﻥ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻭﹶﺃ ْ ﻚ ﻗﹶﺎ ﹶﻝ ُﺳْﺒ ﺤَﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ ﻳَﻨْﺒَﻐِﻰ ِﻟ َﻬﺆُ ﹶﻻ ِﺀ ﹶﺃ ﹾﻥ ﻳُﺼَﺪﱡﻭﺍ َﻋ ﹺﻦ ﺱ ُﻳﹶﻠﺒﱡﻮ ﹶﻥ ،ﹶﻓﹶﻠﻤﱠﺎ َﺭﺃﹶﻯ ﹶﺫِﻟ َ ﻓﹶﺎ ْﺑ َﻌﺜﹸﻮﻫَﺎ ﹶﻟﻪُ « .ﹶﻓﺒُ ِﻌﹶﺜﺖْ ﹶﻟﻪُ ﻭَﺍﺳَْﺘﻘﹾَﺒﹶﻠﻪُ ﺍﻟﻨﱠﺎ ُ
ﺖ .ﹶﻓﻘﹶﺎ َﻡ ﺭَﺟُﻞﹲ ﺕ َﻭﺃﹸﺷِْﻌ َﺮﺕْ ،ﹶﻓﻤَﺎ ﹶﺃﺭَﻯ ﹶﺃ ﹾﻥ ﻳُﺼَﺪﱡﻭﺍ َﻋ ﹺﻦ ﺍ ﹾﻟَﺒ ْﻴ ِ ﺻ ﺤَﺎﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ َﺭﹶﺃ ْﻳﺖُ ﺍ ﹾﻟُﺒ ْﺪ ﹶﻥ ﹶﻗ ْﺪ ﹸﻗﻠﱢ َﺪ ْ ﺖ ،ﹶﻓﹶﻠﻤﱠﺎ َﺭ َﺟ َﻊ ﹺﺇﻟﹶﻰ ﹶﺃ ْ ﺍ ﹾﻟَﺒْﻴ ِ ﻑ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺺ .ﹶﻓﻘﹶﺎ ﹶﻝ َﺩﻋُﻮﻧﹺﻰ ﺁِﺗ ِﻪ .ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺍ ﹾﺋِﺘ ِﻪ .ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃ ْﺷ َﺮ َ ِﻣ ْﻨ ُﻬ ْﻢ ُﻳﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ ِﻣ ﹾﻜ َﺮﺯُ ْﺑ ُﻦ َﺣ ﹾﻔ ﹴ ﺠَﻌ ﹶﻞ ﻳُ ﹶﻜﻠﱢﻢُ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﹶﻓَﺒ ْﻴَﻨﻤَﺎ ﻫُ َﻮ ﻳُ ﹶﻜﻠﱢﻤُﻪُ ﹺﺇ ﹾﺫ ﺟَﺎ َﺀ ﻭﺳﻠﻢ » -ﻫَﺬﹶﺍ ِﻣ ﹾﻜﺮَﺯٌ َﻭ ْﻫ َﻮ ﺭَﺟُﻞﹲ ﻓﹶﺎﺟﹺﺮٌ « .ﹶﻓ َ ﺏ َﻋ ْﻦ ِﻋ ﹾﻜ ﹺﺮ َﻣ ﹶﺔ ،ﹶﺃﻧﱠﻪُ ﹶﻟﻤﱠﺎ ﺟَﺎ َﺀ ﺳُ َﻬْﻴﻞﹸ ْﺑ ُﻦ ﻋَﻤْﺮﹴﻭ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺳُ َﻬْﻴﻞﹸ ْﺑ ُﻦ ﻋَﻤْﺮﹴﻭ .ﻗﹶﺎ ﹶﻝ َﻣ ْﻌ َﻤ ٌﺮ ﹶﻓﹶﺄ ْﺧَﺒ َﺮﻧﹺﻰ ﹶﺃﻳﱡﻮ ُ ﺕ، ﻭﺳﻠﻢ » -ﹶﻟ ﹶﻘ ْﺪ َﺳﻬُ ﹶﻞ ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ﹸﻛ ْﻢ « .ﻗﹶﺎ ﹶﻝ َﻣ ْﻌ َﻤ ٌﺮ ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻯﱡ ﻓِﻰ َﺣﺪِﻳِﺜ ِﻪ ﹶﻓﺠَﺎ َﺀ ﺳُ َﻬْﻴﻞﹸ ْﺑ ُﻦ ﻋَﻤْﺮﹴﻭ ﹶﻓﻘﹶﺎ ﹶﻝ ﻫَﺎ ِ ﺐ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » - ﺐ َﺑْﻴَﻨﻨَﺎ َﻭَﺑﻴَْﻨﻜﹸﻢْ ِﻛﺘَﺎﺑًﺎ ،ﹶﻓ َﺪﻋَﺎ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺍ ﹾﻟﻜﹶﺎِﺗ َ ﺍ ﹾﻛُﺘ ْ ﺖ ﻚ ﺍﻟﻠﱠ ُﻬﻢﱠ .ﹶﻛﻤَﺎ ﻛﹸ ْﻨ َ ﺐ ﺑﹺﺎ ْﺳ ِﻤ َ ﺴ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ « .ﻗﹶﺎ ﹶﻝ ﺳُﻬَﻴْﻞﹲ ﹶﺃﻣﱠﺎ ﺍﻟﺮﱠ ْﺣ َﻤﻦُ ﻓﹶﻮَﺍﻟﻠﱠﻪِ ﻣَﺎ ﹶﺃ ْﺩﺭﹺﻯ ﻣَﺎ ﻫُ َﻮ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍ ﹾﻛُﺘ ْ ﹺﺑ ْ ﺴ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » - ﺴِﻠﻤُﻮ ﹶﻥ ﻭَﺍﻟﻠﱠ ِﻪ ﹶﻻ َﻧ ﹾﻜُﺘُﺒﻬَﺎ ﹺﺇﻻﱠ ﹺﺑ ْ َﺗ ﹾﻜﺘُﺐُ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﻟ ُﻤ ْ ﻚ ﻚ ﺍﻟﻠﱠ ُﻬﻢﱠ « .ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ » ﻫَﺬﹶﺍ ﻣَﺎ ﻗﹶﺎ ﺿَﻰ َﻋﹶﻠ ْﻴ ِﻪ ﻣُ ﺤَﻤﱠﺪٌ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ « .ﹶﻓﻘﹶﺎ ﹶﻝ ُﺳﻬَﻴْﻞﹲ ﻭَﺍﻟﻠﱠﻪِ ﹶﻟ ْﻮ ﻛﹸﻨﱠﺎ َﻧ ْﻌﹶﻠﻢُ ﹶﺃﻧﱠ َ ﺐ ﺑﹺﺎ ْﺳ ِﻤ َ ﺍ ﹾﻛُﺘ ْ ﺤﻤﱠﺪُ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺐ ﻣُ َ ﺖ َﻭ ﹶﻻ ﻗﹶﺎَﺗ ﹾﻠﻨَﺎ َﻙ َ ،ﻭﹶﻟ ِﻜ ﹺﻦ ﺍ ﹾﻛُﺘ ْ ﺻ َﺪ ْﺩﻧَﺎ َﻙ َﻋ ﹺﻦ ﺍ ﹾﻟَﺒْﻴ ِ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﻣَﺎ َ ﻚ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ » ﹶﻻ ﺤﻤﱠﺪُ ْﺑ ُﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ « .ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻯﱡ َﻭ ﹶﺫِﻟ َ ﺐ ﻣُ َ ﻭﺳﻠﻢ » -ﻭَﺍﻟﻠﱠﻪِ ﹺﺇﻧﱢﻰ ﹶﻟ َﺮﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َﻭﹺﺇ ﹾﻥ ﹶﻛﺬﱠ ْﺑﺘُﻤُﻮﻧﹺﻰ .ﺍ ﹾﻛُﺘ ْ ﺕ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻻﱠ ﹶﺃ ْﻋ ﹶﻄ ْﻴُﺘ ُﻬ ْﻢ ﹺﺇﻳﱠﺎﻫَﺎ « .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ » -ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺴﹶﺄﻟﹸﻮﻧﹺﻰ ﺧُﻄﱠ ﹰﺔ ُﻳ َﻌﻈﱢﻤُﻮ ﹶﻥ ﻓِﻴﻬَﺎ ُﺣ ُﺮﻣَﺎ ِ َﻳ ْ ﻚ ِﻣ َﻦ ﺍ ﹾﻟﻌَﺎ ﹺﻡ ﺤﺪﱠﺙﹸ ﺍ ﹾﻟ َﻌ َﺮﺏُ ﹶﺃﻧﱠﺎ ﹸﺃ ِﺧ ﹾﺬﻧَﺎ ﺿُ ْﻐ ﹶﻄ ﹰﺔ َﻭﹶﻟ ِﻜ ْﻦ ﹶﺫِﻟ َ ﻑ ﹺﺑ ِﻪ « .ﹶﻓﻘﹶﺎ ﹶﻝ ﺳُﻬَﻴْﻞﹲ ﻭَﺍﻟﻠﱠ ِﻪ ﹶﻻ َﺗَﺘ َ ﺖ ﹶﻓَﻨﻄﹸﻮ َ ﺗُ ﺨَﻠﱡﻮﺍ َﺑ ْﻴَﻨﻨَﺎ َﻭَﺑ ْﻴ َﻦ ﺍﹾﻟَﺒ ْﻴ ِ ﺴِﻠﻤُﻮ ﹶﻥ ﻚ ،ﹺﺇﻻﱠ َﺭ َﺩ ْﺩَﺗﻪُ ﺇﹺﻟﹶﻴْﻨَﺎ .ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ ُﻤ ْ ﻚ ﻣِﻨﱠﺎ ﺭَﺟُﻞﹲ َ ،ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﺩِﻳﹺﻨ َ ﺐ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺳُﻬَﻴْﻞﹲ َﻭ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﹶﻻ َﻳ ﹾﺄﺗِﻴ َ ﺍ ﹾﻟﻤُ ﹾﻘﹺﺒ ﹺﻞ ﹶﻓ ﹶﻜَﺘ َ ﻚ ﹺﺇ ﹾﺫ َﺩ َﺧ ﹶﻞ ﺃﹶﺑُﻮ َﺟ ْﻨ َﺪ ﹺﻝ ْﺑ ُﻦ ﺳُ َﻬْﻴ ﹺﻞ ْﺑ ﹺﻦ ﻋَﻤْﺮﹴﻭ ﺴِﻠﻤًﺎ ﹶﻓَﺒ ْﻴَﻨﻤَﺎ ُﻫ ْﻢ ﹶﻛ ﹶﺬِﻟ َ ﲔ َﻭﹶﻗ ْﺪ ﺟَﺎ َﺀ ُﻣ ْ ﻒ ُﻳ َﺮﺩﱡ ﹺﺇﻟﹶﻰ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ ُﺳْﺒ ﺤَﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﹶﻛ ْﻴ َ ﺤﻤﱠﺪُ ﲔ .ﹶﻓﻘﹶﺎ ﹶﻝ ُﺳﻬَﻴْﻞﹲ ﻫَﺬﹶﺍ ﻳَﺎ ﻣُ َ ﺴ ِﻪ َﺑ ْﻴ َﻦ ﹶﺃ ﹾﻇﻬُ ﹺﺮ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺝ ِﻣ ْﻦ ﹶﺃ ْﺳ ﹶﻔ ﹺﻞ َﻣﻜﱠ ﹶﺔ َ ،ﺣﺘﱠﻰ َﺭﻣَﻰ ﹺﺑَﻨ ﹾﻔ ِ َﻳ ْﺮﺳُﻒُ ﻓِﻰ ﹸﻗﻴُﻮ ِﺩ ِﻩ َ ،ﻭﹶﻗ ْﺪ َﺧ َﺮ َ ﺏ َﺑ ْﻌﺪُ « .ﻗﹶﺎ ﹶﻝ ﺾ ﺍﹾﻟ ِﻜﺘَﺎ َ ﻚ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃ ﹾﻥ َﺗﺮُﺩﱠﻩُ ﹺﺇﹶﻟﻰﱠ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹺﺇﻧﱠﺎ ﹶﻟ ْﻢ َﻧ ﹾﻘ ﹺ ﹶﺃﻭﱠﻝﹸ ﻣَﺎ ﺃﹸﻗﹶﺎ ﺿِﻴ َ ﻚ َﻋﻠﹶﻰ َﺷ ْﻰ ٍﺀ ﺃﹶﺑَﺪًﺍ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹶﻓﹶﺄ ﹺﺟﺰْﻩُ ﻟِﻰ « .ﻗﹶﺎ ﹶﻝ ﻣَﺎ ﹶﺃﻧَﺎ ﹺﺑ ُﻤ ﺠﹺﻴ ﹺﺰ ِﻩ ﺤ َ ﻓﹶﻮَﺍﻟﻠﱠ ِﻪ ﺇﹺﺫﹰﺍ ﹶﻟ ْﻢ ﹸﺃ ﺻَﺎِﻟ ْ ﲔ ﺸ َﺮ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﻯ َﻣ ْﻌ َ ﻚ .ﻗﹶﺎ ﹶﻝ ﹶﺃﺑُﻮ َﺟْﻨ َﺪ ﹴﻝ ﹶﺃ ْ ﻚ .ﻗﹶﺎ ﹶﻝ » َﺑﻠﹶﻰ ،ﻓﹶﺎ ﹾﻓ َﻌ ﹾﻞ « .ﻗﹶﺎ ﹶﻝ ﻣَﺎ ﹶﺃﻧَﺎ ﹺﺑﻔﹶﺎ ِﻋ ﹴﻞ .ﻗﹶﺎ ﹶﻝ ِﻣ ﹾﻜ َﺮ ٌﺯ َﺑ ﹾﻞ ﹶﻗ ْﺪ ﹶﺃ َﺟ ْﺰﻧَﺎ ُﻩ ﹶﻟ َ ﹶﻟ َ ﺏ َﻋﺬﹶﺍﺑًﺎ َﺷﺪِﻳﺪًﺍ ﻓِﻰ ﺍﻟﻠﱠ ِﻪ .ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﻋُ َﻤﺮُ ﺖ َﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﻋُﺬﱢ َ ﺴِﻠﻤًﺎ ﹶﺃ ﹶﻻ َﺗ َﺮ ْﻭ ﹶﻥ ﻣَﺎ ﹶﻗ ْﺪ ﹶﻟﻘِﻴ ُ ﲔ َﻭﹶﻗ ْﺪ ﹺﺟ ﹾﺌﺖُ ُﻣ ْ ،ﹸﺃ َﺭﺩﱡ ﹺﺇﻟﹶﻰ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ ﺖ ﺃﹶﻟﹶﺴْﻨَﺎ َﻋﻠﹶﻰ ﺖ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﻗﹶﺎ ﹶﻝ » َﺑﻠﹶﻰ « .ﹸﻗ ﹾﻠ ُ ﺴ َ ﺏ ﹶﻓﹶﺄَﺗﻴْﺖُ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﺃﹶﻟ ْ ﺨﻄﱠﺎ ﹺ ْﺑ ُﻦ ﺍﹾﻟ َ ﺴﺖُ ﺖ ﹶﻓِﻠ َﻢ ُﻧ ْﻌﻄِﻰ ﺍﻟﺪﱠﹺﻧﻴﱠ ﹶﺔ ﻓِﻰ ﺩِﻳﻨﹺﻨَﺎ ﺇﹺﺫﹰﺍ ﻗﹶﺎ ﹶﻝ » ﹺﺇﻧﱢﻰ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ،ﻭﹶﻟ ْ ﺤﻖﱢ َﻭ َﻋ ُﺪﻭﱡﻧَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻞ ﻗﹶﺎ ﹶﻝ » َﺑﻠﹶﻰ « .ﹸﻗ ﹾﻠ ُ ﺍﹾﻟ َ ﻚ ﹶﺃﻧﱠﺎ َﻧﹾﺄﺗِﻴ ِﻪ ﺍ ﹾﻟﻌَﺎ َﻡ ﻑ ﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ » َﺑﻠﹶﻰ ،ﹶﻓﹶﺄﺧَْﺒﺮْﺗُ َ ﺖ ﹶﻓَﻨﻄﹸﻮ ُ ﺖ ﺗُ ﺤَﺪﱢﺛﹸﻨَﺎ ﹶﺃﻧﱠﺎ َﺳَﻨ ﹾﺄﺗِﻰ ﺍ ﹾﻟَﺒ ْﻴ َ ﺲ ﻛﹸ ْﻨ َ ﺖ ﹶﺃ َﻭﹶﻟْﻴ َ ﺻﺮﹺﻯ « .ﹸﻗ ﹾﻠ ُ ﺼﻴ ِﻪ َﻭ ْﻫ َﻮ ﻧَﺎ ِ ﹶﺃ ْﻋ ِ ﺲ ﻫَﺬﹶﺍ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ﺣَﻘًّﺎ ﻑ ﹺﺑ ِﻪ « .ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄَﺗﻴْﺖُ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ ﹶﻓﻘﹸ ﹾﻠﺖُ ﻳَﺎ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ ،ﹶﺃﹶﻟْﻴ َ ﻚ ﺁﺗِﻴ ِﻪ َﻭ ُﻣﻄﱠﻮﱢ ٌ ﺖ ﹶﻻ .ﻗﹶﺎ ﹶﻝ » ﹶﻓﹺﺈﻧﱠ َ « .ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ُ ﺖ ﹶﻓِﻠ َﻢ ُﻧ ْﻌﻄِﻰ ﺍﻟﺪﱠﹺﻧﻴﱠ ﹶﺔ ﻓِﻰ ﺩِﻳﻨﹺﻨَﺎ ﺇﹺﺫﹰﺍ ﻗﹶﺎ ﹶﻝ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﺤﻖﱢ َﻭ َﻋ ُﺪﻭﱡﻧَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻞ ﻗﹶﺎ ﹶﻝ َﺑﻠﹶﻰ .ﹸﻗ ﹾﻠ ُ ﺖ ﺃﹶﻟﹶﺴْﻨَﺎ َﻋﻠﹶﻰ ﺍﹾﻟ َ ﻗﹶﺎ ﹶﻝ َﺑﻠﹶﻰ .ﹸﻗ ﹾﻠ ُ ﻚ ﹺﺑ َﻐ ْﺮ ﹺﺯ ِﻩ ،ﻓﹶﻮَﺍﻟﻠﱠﻪِ ﹺﺇﻧﱠﻪُ َﻋﻠﹶﻰ ﺴ ْ ﺻﺮُﻩُ ،ﻓﹶﺎ ْﺳَﺘ ْﻤ ِ ﺲ َﻳ ْﻌﺼِﻰ َﺭﺑﱠﻪُ َﻭ ْﻫ َﻮ ﻧَﺎ ِ ،ﹺﺇﻧﱠﻪُ ﹶﻟ َﺮﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻭﹶﻟ ْﻴ َ ﻚ ﺖ ﹶﻻ .ﻗﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻧﱠ َ ﻚ َﺗﹾﺄﺗِﻴ ِﻪ ﺍ ﹾﻟﻌَﺎ َﻡ ﹸﻗ ﹾﻠ ُ ﻑ ﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ َﺑﻠﹶﻰ ،ﹶﺃﹶﻓﹶﺄ ْﺧَﺒ َﺮ َﻙ ﹶﺃﻧﱠ َ ﺖ َﻭَﻧﻄﹸﻮ ُ ﺲ ﻛﹶﺎ ﹶﻥ ﻳُﺤَﺪﱢﺛﹸﻨَﺎ ﹶﺃﻧﱠﺎ َﺳَﻨﹾﺄﺗِﻰ ﺍ ﹾﻟَﺒْﻴ َ ﺖ ﹶﺃﹶﻟ ْﻴ َ ﺤﻖﱢ .ﹸﻗ ﹾﻠ ُ ﺍﹾﻟ َ ﺏ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ - ﻀﻴﱠ ِﺔ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﻍ ِﻣ ْﻦ ﹶﻗ ِ ﻚ ﹶﺃ ْﻋﻤَﺎ ﹰﻻ .ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﻠﻤﱠﺎ ﹶﻓ َﺮ ﹶ ﻑ ﹺﺑ ِﻪ .ﻗﹶﺎ ﹶﻝ ﺍﻟﺰﱡ ْﻫ ﹺﺮﻯﱢ ﻗﹶﺎ ﹶﻝ ﻋُ َﻤﺮُ ﹶﻓ َﻌ ِﻤﻠﹾﺖُ ِﻟ ﹶﺬِﻟ َ ﺁﺗِﻴ ِﻪ َﻭ ُﻣﻄﱠﻮﱢ ٌ ﻚ ﺻ ﺤَﺎﹺﺑ ِﻪ » ﻗﹸﻮﻣُﻮﺍ ﻓﹶﺎﻧْ ﺤَﺮُﻭﺍ ،ﹸﺛﻢﱠ ﺍﺣْﻠِﻘﹸﻮﺍ « .ﻗﹶﺎ ﹶﻝ ﻓﹶﻮَﺍﻟﻠﱠﻪِ ﻣَﺎ ﻗﹶﺎ َﻡ ِﻣ ْﻨ ُﻬ ْﻢ ﺭَ ُﺟﻞﹲ َﺣﺘﱠﻰ ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ َ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻷ ْ ﺖ ﹸﺃﻡﱡ َﺳﹶﻠ َﻤ ﹶﺔ ﻳَﺎ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ﺱ .ﹶﻓﻘﹶﺎﹶﻟ ْ ﺕ ،ﹶﻓﹶﻠﻤﱠﺎ ﹶﻟ ْﻢ َﻳ ﹸﻘ ْﻢ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﺃ َﺣ ٌﺪ َﺩ َﺧ ﹶﻞ َﻋﻠﹶﻰ ﹸﺃﻡﱢ َﺳﹶﻠ َﻤ ﹶﺔ ،ﹶﻓ ﹶﺬ ﹶﻛ َﺮ ﻟﹶﻬَﺎ ﻣَﺎ ﹶﻟ ِﻘ َﻰ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺙ َﻣﺮﱠﺍ ٍ ﻼ ﹶ ﹶﺛ ﹶ ﺝ ﹶﻓﹶﻠ ْﻢ ُﻳ ﹶﻜﻠﱢ ْﻢ ﺨ َﺮ َ ﻚ .ﹶﻓ َ ﺤِﻠﹶﻘ َ ﻚ ﹶﻓَﻴ ْ ﻚ َ ،ﻭَﺗﺪْﻋُ َﻮ ﺣَﺎِﻟﹶﻘ َ ﺤ َﺮ ﺑُ ْﺪَﻧ َ ﺝ ﹸﺛﻢﱠ ﹶﻻ ُﺗ ﹶﻜﻠﱢ ْﻢ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﻛِﻠ َﻤ ﹰﺔ َﺣﺘﱠﻰ َﺗْﻨ َ ﻚ ﺍ ْﺧ ُﺮ ْ ﺤﺐﱡ ﹶﺫِﻟ َ ،ﹶﺃﺗُ ِ ﺤِﻠﻖُ ﺤﺮُﻭﺍ َ ،ﻭ َﺟ َﻌ ﹶﻞ َﺑ ْﻌﻀُﻬُ ْﻢ َﻳ ْ ﻚ ،ﻗﹶﺎﻣُﻮﺍ ﹶﻓَﻨ َ ﺤﹶﻠ ﹶﻘﻪُ .ﹶﻓﹶﻠﻤﱠﺎ ﺭَﺃﹶﻭْﺍ ﹶﺫِﻟ َ ﺤ َﺮ ﺑُ ْﺪَﻧﻪُ ،ﻭَﺩَﻋَﺎ ﺣَﺎِﻟ ﹶﻘﻪُ ﹶﻓ َ ﻚ َﻧ َ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻨ ُﻬ ْﻢ َ ،ﺣﺘﱠﻰ ﹶﻓ َﻌ ﹶﻞ ﹶﺫِﻟ َ ﺴ َﻮ ﹲﺓ ﻣُﺆْﻣِﻨَﺎﺕٌ ﹶﻓﹶﺄ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ) ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺇﹺﺫﹶﺍ َﺑ ْﻌﻀًﺎ َ ،ﺣﺘﱠﻰ ﻛﹶﺎ َﺩ َﺑ ْﻌﻀُﻬُ ْﻢ َﻳ ﹾﻘﺘُﻞﹸ َﺑ ْﻌﻀًﺎ ﹶﻏﻤﺎ ،ﹸﺛﻢﱠ ﺟَﺎ َﺀﻩُ ﹺﻧ ْ
ﺼ ﹺﻢ ﺍﹾﻟ ﹶﻜﻮَﺍِﻓ ﹺﺮ ( ﹶﻓ ﹶﻄﻠﱠ َﻖ ﻋُ َﻤﺮُ َﻳ ْﻮ َﻣِﺌ ٍﺬ ﺍ ْﻣ َﺮﹶﺃَﺗ ْﻴ ﹺﻦ ﻛﹶﺎَﻧﺘَﺎ ﹶﻟﻪُ ﻓِﻰ ﺍﻟﺸﱢ ْﺮ ِﻙ ﺤﻨُﻮ ُﻫﻦﱠ ( َﺣﺘﱠﻰ َﺑﹶﻠ ﹶﻎ ) ﹺﺑِﻌ َ ﺕ ﻓﹶﺎ ْﻣَﺘ ِ ﺕ ﻣُﻬَﺎ ﹺﺟﺮَﺍ ٍ ﺟَﺎ َﺀﻛﹸ ُﻢ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ُ ﺻ ﹾﻔﻮَﺍ ﹸﻥ ْﺑ ُﻦ ﹸﺃ َﻣﻴﱠ ﹶﺔ ،ﹸﺛﻢﱠ َﺭ َﺟ َﻊ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹺﺇﻟﹶﻰ ﺝ ﹺﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ ُﻣﻌَﺎ ﹺﻭَﻳﺔﹸ ْﺑ ُﻦ ﹶﺃﺑﹺﻰ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ ،ﻭَﺍ ُﻷ ْﺧﺮَﻯ َ ،ﹶﻓَﺘ َﺰﻭﱠ َ ﺖ ﹶﻟﻨَﺎ ﺶ َ -ﻭ ْﻫ َﻮ ﻣُﺴْﻠِﻢٌ ﹶﻓﹶﺄﺭْ َﺳﻠﹸﻮﺍ ﻓِﻰ ﹶﻃﹶﻠﹺﺒ ِﻪ َﺭﺟُﹶﻠﻴْ ﹺﻦ ،ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ﺍ ﹾﻟ َﻌ ْﻬ َﺪ ﺍﻟﱠﺬِﻯ َﺟ َﻌ ﹾﻠ َ ﲑ -ﺭَﺟُﻞﹲ ِﻣ ْﻦ ﻗﹸ َﺮ ْﻳ ﹴ ﺼﹴ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ،ﹶﻓ ﺠَﺎ َﺀﻩُ ﺃﹶﺑُﻮ َﺑ ِ ﲑ َﻷ َﺣ ِﺪ ﺍ ﻟﺮﱠﺟُﹶﻠ ْﻴ ﹺﻦ ﺼﹴ .ﹶﻓ َﺪﹶﻓ َﻌﻪُ ﹺﺇﻟﹶﻰ ﺍﻟﺮﱠﺟُﹶﻠ ْﻴ ﹺﻦ ،ﻓﹶ ﺨَﺮَﺟَﺎ ﹺﺑ ِﻪ َﺣﺘﱠﻰ َﺑﹶﻠﻐَﺎ ﺫﹶﺍ ﺍﻟﹾ ﺤُﹶﻠﻴْ ﹶﻔ ِﺔ ،ﹶﻓَﻨ َﺰﻟﹸﻮﺍ َﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ِﻣ ْﻦ َﺗ ْﻤ ﹴﺮ ﹶﻟ ُﻬ ْﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ِ ﺠﻴﱢ ٌﺪ ،ﹶﻟ ﹶﻘ ْﺪ َﺟﺮﱠ ْﺑﺖُ ﹺﺑ ِﻪ ﹸﺛﻢﱠ َﺟﺮﱠْﺑﺖُ . ﻼﻥﹸ ﺟَﻴﱢﺪًﺍ .ﻓﹶﺎ ْﺳَﺘﻠﱠﻪُ ﺍﻵ َﺧﺮُ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ َﺟ ﹾﻞ ،ﻭَﺍﻟﻠﱠﻪِ ﹺﺇﻧﱠﻪُ ﹶﻟ َ ﻚ ﻫَﺬﹶﺍ ﻳَﺎ ﻓﹸ ﹶ ﻭَﺍﻟﻠﱠﻪِ ﹺﺇﻧﱢﻰ َﻷﺭَﻯ َﺳ ْﻴﹶﻔ َ ﺠ َﺪ ﺴﹺ ﻀ َﺮَﺑﻪُ َﺣﺘﱠﻰ َﺑ َﺮ َﺩ َ ،ﻭﹶﻓﺮﱠ ﺍﻵ َﺧﺮُ َ ،ﺣﺘﱠﻰ ﹶﺃﺗَﻰ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ﹶﺔ ،ﹶﻓ َﺪ َﺧ ﹶﻞ ﺍ ﹾﻟ َﻤ ْ ﲑ ﹶﺃ ﹺﺭﻧﹺﻰ ﹶﺃ ْﻧ ﹸﻈ ْﺮ ﹺﺇﹶﻟ ْﻴ ِﻪ ،ﹶﻓﹶﺄﻣْ ﹶﻜَﻨﻪُ ِﻣ ْﻨﻪُ ،ﹶﻓ َ ﺼﹴ ﹶﻓﻘﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ َﺑ ِ ﲔ ﺭَﺁ ُﻩ » ﹶﻟ ﹶﻘ ْﺪ َﺭﺃﹶﻯ ﻫَﺬﹶﺍ ﺫﹸﻋْﺮًﺍ « .ﹶﻓﹶﻠﻤﱠﺎ ﺍ ْﻧَﺘﻬَﻰ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ - َﻳ ْﻌﺪُﻭ .ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ِ -ﺣ َ ﲑ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ َﻧﹺﺒﻰﱠ ﺍﻟﻠﱠ ِﻪ ،ﹶﻗ ْﺪ ﻭَﺍﻟﻠﱠ ِﻪ ﹶﺃ ْﻭﻓﹶﻰ ﺍﻟﻠﱠ ُﻪ ﺼﹴ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ ﻗﹸِﺘ ﹶﻞ ﻭَﺍﻟﻠﱠﻪِ ﺻَﺎ ِﺣﺒﹺﻰ َﻭﹺﺇﻧﱢﻰ ﻟﹶﻤَﻘﹾﺘُﻮﻝﹲ ،ﹶﻓﺠَﺎ َﺀ ﺃﹶﺑُﻮ َﺑ ِ ﺏ ،ﹶﻟ ْﻮ ﺴ َﻌ َﺮ َﺣ ْﺮ ﹴ ﻚ ،ﹶﻗ ْﺪ َﺭ َﺩ ْﺩَﺗﻨﹺﻰ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹸﺛﻢﱠ ﹶﺃْﻧ ﺠَﺎﻧﹺﻰ ﺍﻟﻠﱠ ُﻪ ِﻣ ْﻨ ُﻬ ْﻢ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ » -ﻭ ْﻳﻞﹸ ﺃﹸﻣﱢ ِﻪ ِﻣ ْ ِﺫﻣﱠَﺘ َ ﺤ ﹺﺮ .ﻗﹶﺎ ﹶﻝ َﻭَﻳﻨْ ﹶﻔِﻠﺖُ ِﻣ ْﻨ ُﻬ ْﻢ ﺃﹶﺑُﻮ ﻒ ﺍ ﹾﻟَﺒ ْ ﺝ َﺣﺘﱠﻰ ﹶﺃﺗَﻰ ﺳِﻴ َ ﺨ َﺮ َ ﻑ ﹶﺃﻧﱠﻪُ َﺳَﻴﺮُﺩﱡﻩُ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ،ﹶﻓ َ ﻚ َﻋ َﺮ َ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﹶﺃ َﺣ ٌﺪ « .ﹶﻓﹶﻠﻤﱠﺎ َﺳ ِﻤ َﻊ ﹶﺫِﻟ َ ﺖ ﲑ َ ،ﺣﺘﱠﻰ ﺍ ْﺟَﺘ َﻤ َﻌ ْ ﺼﹴ ﺤ َﻖ ﹺﺑﹶﺄﺑﹺﻰ َﺑ ِ ﺶ ﺭَﺟُﻞﹲ ﹶﻗ ْﺪ ﹶﺃ ْﺳﹶﻠ َﻢ ﹺﺇﻻﱠ ﹶﻟ ِ ﺨﺮُﺝُ ِﻣ ْﻦ ﻗﹸ َﺮ ْﻳ ﹴ ﺠَﻌ ﹶﻞ ﹶﻻ َﻳ ْ ﲑ ،ﹶﻓ َ ﺼﹴ ﺤ َﻖ ﹺﺑﹶﺄﺑﹺﻰ َﺑ ِ َﺟ ْﻨ َﺪ ﹺﻝ ْﺑ ُﻦ ﺳُ َﻬْﻴ ﹴﻞ ،ﹶﻓﹶﻠ ِ ﺶ ﹺﺇﻟﹶﻰ ﺍﻟﺸﱠ ﹾﺄ ﹺﻡ ﹺﺇﻻﱠ ﺍ ْﻋَﺘ َﺮ ﺿُﻮﺍ ﻟﹶﻬَﺎ ،ﹶﻓ ﹶﻘَﺘﻠﹸﻮ ُﻫ ْﻢ َ ،ﻭﹶﺃ َﺧﺬﹸﻭﺍ ﹶﺃ ْﻣﻮَﺍﹶﻟﻬُ ْﻢ ، ﺖ ِﻟﻘﹸ َﺮﻳْ ﹴ ﲑ َﺧ َﺮ َﺟ ْ ﺴ َﻤﻌُﻮ ﹶﻥ ﹺﺑِﻌ ﹴ ِﻣ ْﻨ ُﻬ ْﻢ ﻋِﺼَﺎﺑَﺔﹲ ،ﻓﹶﻮَﺍﻟﻠﱠﻪِ ﻣَﺎ َﻳ ْ ﺖ ﻗﹸﺮَﻳْﺶٌ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ُ -ﺗﻨَﺎ ِﺷﺪُﻩُ ﺑﹺﺎﻟﻠﱠ ِﻪ ﻭَﺍﻟﺮﱠ ِﺣ ﹺﻢ ﹶﻟﻤﱠﺎ ﹶﺃ ْﺭ َﺳ ﹶﻞ ،ﹶﻓ َﻤ ْﻦ ﹶﺃﺗَﺎ ُﻩ ﹶﻓ ْﻬ َﻮ ﺁﻣِﻦٌ ،ﹶﻓﹶﺄ ْﺭ َﺳ ﹶﻞ ﹶﻓﹶﺄ ْﺭ َﺳﹶﻠ ْ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ،ﹶﻓﹶﺄ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ) َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻯ ﹶﻛﻒﱠ ﹶﺃﻳْ ِﺪَﻳﻬُﻢْ َﻋ ْﻨ ﹸﻜ ْﻢ َﻭﹶﺃﻳْ ِﺪَﻳﻜﹸﻢْ َﻋ ْﻨ ُﻬ ْﻢ ﹺﺑَﺒ ﹾﻄ ﹺﻦ َﻣﻜﱠ ﹶﺔ ﺖ َﺣ ِﻤﻴﱠﺘُﻬُ ْﻢ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹶﻟ ْﻢ ﻳُﻘِﺮﱡﻭﺍ ﹶﺃﻧﱠﻪُ َﻧﹺﺒﻰﱡ ﺍﻟﻠﱠ ِﻪ َ ،ﻭﹶﻟ ْﻢ ﺤ ِﻤﻴﱠ ﹶﺔ َﺣ ِﻤﻴﱠ ﹶﺔ ﺍ ﹾﻟ ﺠَﺎ ِﻫِﻠﻴﱠ ِﺔ ( َﻭﻛﹶﺎَﻧ ْ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﹶﺃ ﹾﻥ ﹶﺃﻇﹾ ﹶﻔ َﺮﻛﹸﻢْ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ( َﺣﺘﱠﻰ َﺑﹶﻠ ﹶﻎ ) ﺍﹾﻟ َ ﺖ. ﺴ ﹺﻢ ﺍﻟﻠﱠ ِﻪ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ ،ﻭَﺣَﺎﻟﹸﻮﺍ َﺑ ْﻴَﻨ ُﻬ ْﻢ َﻭَﺑ ْﻴ َﻦ ﺍ ﹾﻟَﺒ ْﻴ ِ ﻳُﻘِﺮﱡﻭﺍ ﹺﺑﹺﺒ ْ ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ٨ﺹ ( ٢٨٣ ﺠ َﻤ ِﺔ ﹺﺑ َﻮ ْﺯ ِﻥ ُﻋﻤَﺮ َﻣ ْﻌﺪُﻭﻝ َﻋ ْﻦ ﻏﹶﺎﺩِﺭ ﻣُﺒَﺎﹶﻟﻐَﺔ ﻓِﻲ َﻭ ﺻْﻔﻪ ﺑﹺﺎ ﹾﻟ َﻐ ْﺪ ﹺﺭ . ﻱ ﻏﹸﺪَﺭ ( ﺑﹺﺎﻟﹾﻤُﻌْ َ ﹶﻗﻮْﻟﻪ ) :ﹶﺃ ْ ﺴﻠﹾﺖ ﻱ ﹶﺃﹶﻟﺴْﺖ ﹶﺃ ْﺳﻌَﻰ ﻓِﻲ َﺩﻓﹾﻊ َﺷﺮّ ﹶﻏ ْﺪﺭَﺗﻚ ؟ َﻭﻓِﻲ َﻣﻐَﺎﺯﹺﻱ ُﻋ ْﺮﻭَﺓ " َﻭﺍﹶﻟﻠﱠﻪ ﻣَﺎ ﹶﻏ َ ﹶﻗﻮْﻟﻪ ) :ﹶﺃﹶﻟﺴْﺖ ﹶﺃ ْﺳﻌَﻰ ﻓِﻲ ﹶﻏ ْﺪﺭَﺗﻚ ( ﹶﺃ ْ ﺲ " ﻗﹶﺎ ﹶﻝ ﺴﻠﹾﺖ َﺳ ْﻮﺃﹶﺗﻚ ﹺﺇﻟﱠﺎ ﺑﹺﺎ ﹾﻟﹶﺄ ْﻣ ﹺ َﻳ َﺪﻱﱠ ِﻣ ْﻦ ﹶﻏ ْﺪﺭَﺗﻚ ،ﹶﻟﹶﻘ ْﺪ ﹶﺃ ْﻭ َﺭﺛﹾﺘﻨَﺎ ﺍ ﹾﻟَﻌﺪَﺍﻭَﺓ ﻓِﻲ ﹶﺛﻘِﻴﻒ " َﻭﻓِﻲ ﺭﹺﻭَﺍﻳَﺔ ﺍِﺑْﻦ ﹺﺇ ْﺳﺤَﺎﻕ " َﻭ َﻫ ﹾﻞ ﹶﻏ َ ﺝ َﻣ َﻊ ﹶﺛﻠﹶﺎﺛﹶﺔ َﻋﺸَﺮ ﻧَﻔﹶﺮًﺍ ِﻣ ْﻦ ﻚ ﹶﺃﻧﱠﻪُ َﺧ َﺮ َ ﲑ ِﺓ ﹶﻗﺒْﻞ ﹺﺇ ْﺳﻠﹶﺎﻣﻪ َ ،ﻭ ﹶﺫِﻟ َ ﺍِﺑْﻦ ِﻫﺸَﺎﻡ ﻓِﻲ ﺍﻟﺴﱢﲑَﺓ :ﹶﺃﺷَﺎ َﺭ ُﻋ ْﺮﻭَﺓ ﺑﹺﻬَﺬﹶﺍ ﹺﺇﻟﹶﻰ ﻣَﺎ َﻭﹶﻗ َﻊ ِﻟﻠﹾﻤُ ِﻐ َ ﺞ ﺍ ﹾﻟﹶﻔﺮﹺﻳﻘﹶﺎ ِﻥ ﺑَﻨُﻮ ﻣَﺎﻟِﻚ ﻭَﺍ ﹾﻟﹶﺄ ْﺣﻠﹶﺎﻑ َﺭﻫْﻂ ﺍ ﹾﻟ ُﻤ ِﻐﲑَﺓ ﻓﹶﺴَﻌَﻰ ﹶﺛﻘِﻴﻒ ِﻣ ْﻦ َﺑﻨﹺﻲ ﻣَﺎﻟِﻚ ﹶﻓ َﻐ َﺪ َﺭ ﹺﺑ ﹺﻬ ْﻢ َﻭﹶﻗَﺘﹶﻠﻬُﻢْ َﻭﹶﺃ َﺧ ﹶﺬ ﹶﺃ ْﻣﻮَﺍﳍ ْﻢ ،ﹶﻓَﺘﻬَﺎَﻳ َ ﻕ ﺍِﺑْﻦ ﺻ ﹶﻄﹶﻠ ﺤُﻮﺍ َ .ﻭﻓِﻲ ﺍ ﹾﻟ ِﻘﺼﱠﺔ ﻃﹸﻮﻝ َ .ﻭﹶﻗ ْﺪ ﺳَﺎ َ ﺴﻌُﻮﺩ َﻋﻢّ ﺍ ﹾﻟ ُﻤ ِﻐﲑَﺓ َﺣﺘﱠﻰ ﹶﺃ َﺧﺬﹸﻭﺍ ِﻣ ْﻨﻪُ ِﺩﻳَﺔ ﹶﺛﻠﹶﺎﺛﹶﺔ َﻋﺸَﺮ َﻧ ﹾﻔﺴًﺎ ﻭَﺍ ْ ُﻋ ْﺮﻭَﺓ ﺑْﻦ َﻣ ْ ﺴ َﻦ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ َﻭﹶﺃ ْﻋﻄﹶﺎ ُﻫ ْﻢ َﻭﹶﻗﺼﱠ َﺮ ﺼ َﺮ ﹶﻓﹶﺄ ْﺣ َ ﺍﹾﻟ ﹶﻜ ﹾﻠﹺﺒﻲّ ﻭَﺍ ﹾﻟﻮَﺍِﻗ ِﺪﻱّ ﺍ ﹾﻟِﻘﺼﱠﺔ ،ﻭَﺣَﺎ ﺻِﻠﻬَﺎ ﹶﺃﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ َﺧ َﺮﺟُﻮﺍ ﺯَﺍِﺋﺮﹺﻳ َﻦ ﺍﻟﹾﻤُﻘﹶﻮْﻗِﺲ ﹺﺑ ِﻤ ْ ﺐ ﺍ ﹾﻟ ُﻤ ِﻐﲑَﺓ ﹶﻓ ﹶﻘَﺘﹶﻠﻬُﻢْ ﺨﻤْﺮ ،ﹶﻓﹶﻠﻤﱠﺎ َﺳ ِﻜﺮُﻭﺍ ﻭَﻧَﺎﻣُﻮﺍ َﻭﹶﺛ َ ﺖ ﹶﻟﻪُ ﺍ ﹾﻟ َﻐ ْﻴﺮَﺓ ِﻣ ْﻨ ُﻬ ْﻢ ،ﹶﻓﹶﻠﻤﱠﺎ ﻛﹶﺎﻧُﻮﺍ ﺑﹺﺎﻟﻄﱠﺮﹺﻳ ﹺﻖ َﺷ ﹺﺮﺑُﻮﺍ ﺍﹾﻟ َ ﺼﹶﻠ ْ ﺤ َ ﲑ ِﺓ ﹶﻓ َ ﺑﹺﺎ ﹾﻟﻤُ ِﻐ َ ﺤ َﻖ ﺑﹺﺎ ﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﹶﻓﹶﺄ ْﺳﹶﻠ َﻢ . َﻭﹶﻟ ِ ﹶﻗﻮْﻟﻪ ) :ﹶﺃﻣﱠﺎ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎﻡ ﹶﻓﹶﺄ ﹾﻗﺒَﻞ ( ﻱ ﹶﺃ ﹾﻗﺒَﻠ ُﻪ . ﻆ ﺍ ﹾﻟ ُﻤَﺘ ﹶﻜﻠﱢﻢ ﹶﺃ ْ ﹺﺑﹶﻠ ﹾﻔ ِ ﺤﻞﹼ ﹶﺃﺧْﺬ ﹶﺃ ْﻣﻮَﺍﻝ ﻱ ﻟﹶﺎ ﺃﹶﺗَﻌَﺮﱠﺽ ﹶﻟﻪُ ِﻟ ﹶﻜ ْﻮﹺﻧ ِﻪ ﹶﺃ َﺧ ﹶﺬﻩُ ﻏﹶﺪْﺭًﺍ َ .ﻭﻳُﺴَْﺘﻔﹶﺎﺩ ِﻣ ْﻨﻪُ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ِ ﹶﻗﻮْﻟﻪ َ ) :ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤَﺎﻝ ﹶﻓﹶﻠﺴْﺖ ِﻣ ْﻨﻪُ ﻓِﻲ َﺷﻲْﺀ ( ﹶﺃ ْ ﺴِﻠﻤًﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ْﻭ ﻛﹶﺎﻓِﺮًﺍ َ ،ﻭﹶﺃﻥﱠ ﺤﺒُﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄﻣَﺎﻧَﺔ ﻭَﺍ ﹾﻟﹶﺄﻣَﺎﻧَﺔ ُﺗ َﺆﺩﱠﻯ ﹺﺇﻟﹶﻰ ﺃﹶﻫْﻠﻬَﺎ ُﻣ ْ ﺼ ﹶﻄ َ ﺍﹾﻟ ﹸﻜﻔﱠﺎﺭ ﻓِﻲ ﺣَﺎﻝ ﺍﻟﹾﺄﹶﻣْﻦ ﻏﹶﺪْﺭًﺍ ِﻟﹶﺄﻥﱠ ﺍﻟﺮﱡ ﹾﻓﻘﹶﺔ ُﻳ ْ ﺴﻠِﻢ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﺗ َﺮ َﻙ ﺍ ﹾﻟﻤَﺎﻝ ﻓِﻲ ﻳَﺪﻩ ِﻟﹺﺈ ْﻣﻜﹶﺎ ِﻥ ﹶﺃ ﹾﻥ ُﻳ ْ ﺤﻞﹼ ﺑﹺﺎ ﹾﻟ ُﻤ ﺤَﺎ َﺭَﺑ ِﺔ ﻭَﺍﻟﹾﻤُﻐَﺎﻟﹶﺒَﺔ َ ،ﻭﹶﻟَﻌﻞﱠ ﺍﻟﻨﱠﹺﺒﻲّ َ ﹶﺃ ْﻣﻮَﺍﻝ ﺍﹾﻟ ﹸﻜﻔﱠﺎﺭ ﹺﺇﻧﱠﻤَﺎ َﺗ ِ ﺿﻤَﺎﻥ ،ﻭَﻫَﺬﹶﺍ ﹶﺃﺣَﺪ ﺤ ْﺮﹺﺑﻲّ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻋﹶﻠ ْﻴ ِﻪ َ ﻒ ﻣَﺎﻝ ﺍ ﹾﻟ َ ﺤ ْﺮﹺﺑﻲّ ﺇﹺﺫﹶﺍ ﹶﺃ ْﺗﹶﻠ َ ﹶﻗﻮْﻣﻪ ﹶﻓَﻴﺮُﺩّ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹶﺃ ْﻣﻮَﺍﳍ ْﻢ َ ،ﻭﻳُﺴَْﺘﻔﹶﺎﺩ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻘﺼﱠﺔ ﹶﺃﻥﱠ ﺍﹾﻟ َ ﺍ ﹾﻟ َﻮ ْﺟ َﻬ ْﻴ ﹺﻦ ﻟِﻠﺸﱠﺎِﻓ ِﻌﻴﱠ ِﺔ .
ﻚ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑﻬﹺﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ ﺸﻲﱢ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ ﻣَﺎ َﻋﹶﻠ ْﻴ َ َ ،ﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َ } :ﻭ ﹶﻻ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ ﺑﹺﺎﻟﹾﻐَﺪَﺍﺓِ ﻭَﺍ ﹾﻟ َﻌ ِ ﲔ {)(١ ﻚ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ ﹶﻓَﺘ ﹾﻄﺮُ َﺩﻫُ ْﻢ ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ َﻭﻣَﺎ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑ َ __________ ) - (١ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ) -ﺝ / ١ﺹ (١٩١٨ ﻗﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻭ ﹶﻻ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ { ﺍﻵﻳﺔ .ﻗﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ؛ ﻭﻻ ﻧﺮﺿﻰ ﲟﺠﺎﻟﺴﺔ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻳﻌﻨﻮﻥ ﺳَﻠﹾﻤﺎﻥ ﻭ ﺻُﻬَﻴﺒﹰﺎ ﻭﺑﹺﻼ ﹰﻻ ﻭ َﺧﺒﱠﺎﺑﹰﺎ ﻓﺎﻃﺮﺩﻫﻢ ﻋﻨﻚ؛ ﻭﻃﻠﺒﻮﺍ ﺃﻥ ﻳَﻜﺘﺐ ﳍﻢ ﺑﺬﻟﻚ ،ﻓﻬﻢّ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ، ﻭﺩﻋﺎ ﻋﻠﻴّﹰﺎ ﻟﻴﻜﺘﺐ؛ ﻓﻘﺎﻡ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺟﻠﺴﻮﺍ ﻧﺎﺣﻴﺔ؛ ﻓﺄﻧﺰﻝ ﺍﷲ ﺍﻵﻳﺔ .ﻭﳍﺬﺍ ﺃﺷﺎﺭ ﺳﻌﺪ ﺑﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ : ﻓﻮﻗﻊ ﰲ ﻧﻔﺲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻘﻊ؛ ﻭﺳﻴﺄﰐ ﺫﻛﺮﻩ .ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﳕﺎ ﻣﺎﻝ ﺇﱃ ﺫﻟﻚ ﻃﻤﻌﹰﺎ ﰲ ﺇﺳﻼﻣﻬﻢ ،ﻭﺇﺳﻼﻡ ﻗﻮﻣﻬﻢ ،ﻭﺭﺃﻯ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻔﻮّﺕ ﺃﺻﺤﺎﺑﻪ ﺷﻴﺌﺎﹰ ،ﻭﻻ ﻳﻨﻘﺺ ﳍﻢ ﻗﺪﺭﹰﺍ ،ﻓﻤﺎﻝ ﺇﻟﻴﻪ ﻓﺄﻧﺰﻝ ﺍﷲ ﺍﻵﻳﺔ ،ﻓﻨﻬﺎﻩ ﻋﻤﺎ ﻫﻢﱠ ﺑﻪ ﻣﻦ ﺍﻟﻄﹼﺮﺩ ﻻ ﺃﻧﻪ ﺃﻭﻗﻊ ﺍﻟﻄﺮﺩ .ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻗﺎﻝ :ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﺘﺔ ﻧﻔﺮ ،ﻓﻘﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺍﻃﺮﺩ ﻫﺆﻻ ِﺀ ﻋﻨﻚ ﻻ ﳚﺘﺮ ﺋﻮﻥ ﻋﻠﻴﻨﺎ؛ ﻗﺎﻝ :ﻭﻛﻨﺖ ﺃﻧﺎ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺭﺟﻞ ﻣﻦ ُﻫﺬﹶﻳﻞ ﻭﺑﻼﻝ ﻭﺭﺟﻼﻥ ﻟﺴﺖ ﺃﲰﻴﻬﻤﺎ ،ﻓﻮﻗﻊ ﰲ ﻧﻔﺲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻘﻊ ،ﻓﺤﺪﺙ ﻧﻔﺴﻪ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ َ } :ﻭ ﹶﻻ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ { .ﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﻋﺎﺀ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺼﱠﻼﺓ ﺍﳌﻜﺘﻮﺑﺔ ﰲ ﺍﳉﻤﺎﻋﺔ؛ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﳎﺎﻫﺪ ﻭﺍﳊﺴﻦ .ﻭﻗﻴﻞ :ﺍﻟﺬﻛﺮ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ .ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﺍﻟﺪﻋﺎﺀ ﰲ ﺃﻭّﻝ ﺍﻟﻨﻬﺎﺭ ﻭﺁﺧﺮﻩ؛ ﻟﻴﺴﺘﻔﺘﺤﻮﺍ ﻳﻮﻣﻬﻢ ﺑﺎﻟﺪﻋﺎﺀ ﺭﻏﺒﺔ ﰲ ﺍﻟﺘﻮﻓﻴﻖ ،ﻭﳜﺘﻤﻮﻩ ﺑﺎﻟﺪﻋﺎﺀ ﻃﻠﺒﹰﺎ ﻟﻠﻤﻐﻔﺮﺓ } .ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ { ﺃﻱ ﻃﺎﻋﺘﻪ ، ﻭﺍﻹﺧﻼﺹ ﻓﻴﻬﺎ ،ﺃﻱ ﳜﻠﺼﻮﻥ ﰲ ﻋﺒﺎﺩﻬﺗﻢ ﻭﺃﻋﻤﺎﳍﻢ ﷲ ،ﻭﻳﺘﻮﺟﻬﻮﻥ ﺑﺬﻟﻚ ﺇﻟﻴﻪ ﻻ ﻟﻐﲑﻩ .ﻭﻗﻴﻞ :ﻳﺮﻳﺪﻭﻥ ﺍﷲ ﻚ ﺫﹸﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ { ] ﺍﻟﺮﲪﻦ [ ٢٧ :ﻭﻫﻮ ﻛﻘﻮﻟﻪ } : ﺍﳌﻮﺻﻮﻑ ﺑﺄﻥ ﻟﻪ ﺍﻟﻮﺟﻪ ﻛﻤﺎ ﻗﺎﻝ } :ﻭﻳﺒﻘﻰ َﻭ ْﺟﻪُ َﺭﺑﱢ َ ﺻَﺒﺮُﻭ ﹾﺍ ﺍﺑﺘﻐﺎﺀ َﻭ ْﺟ ِﻪ َﺭﺑﱢ ﹺﻬ ْﻢ { ] ﺍﻟﺮﻋﺪ . [ ٢٢ :ﻭﺧﺺ ﺍﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲّ ﺑﺎﻟﺬﻛﺮ؛ ﻷﻥ ﺍﻟﺸﻐﻞ ﻏﺎﻟﺐ ﻓﻴﻬﻤﺎ ﻋﻠﻰ ﻭَﺍﻟﱠﺬِﻳ َﻦ َ ﻼ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺸﻐﻞ ﺃﻋﻤﻞ .ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻨﺎﺱ ،ﻭﻣﻦ ﻛﺎﻥ ﰲ ﻭﻗﺖ ﺍﻟﺸﻐﻞ ﻣﻘﺒ ﹰ ﻚ َﻣ َﻊ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ ﺴ َ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﺫﻟﻚ ﻳﺼﱪ ﻧﻔﺴﻪ ﻣﻌﻬﻢ ﻛﻤﺎ ﺃﻣﺮﻩ ﺍﷲ ﰲ ﻗﻮﻟﻪ } :ﻭﺍ ﺻﱪ َﻧ ﹾﻔ َ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ َﻭ ﹶﻻ َﺗ ْﻌﺪُ ﻋَﻴْﻨَﺎﻙَ َﻋ ْﻨ ُﻬ ْﻢ { ] ﺍﻟﻜﻬﻒ [ ٢٨ :ﻓﻜﺎﻥ ﻻ ﻳﻘﻮﻡ ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﻫﻢ ﺍﻟﺬﻳﻦ ﻼ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ " ﻋﻦ َﺧﺒّﺎﺏ ﰲ ﻗﻮﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ َ } :ﻭ ﹶﻻ ﻳﺒﺘﺪﺋﻮﻥ ﺍﻟﻘﻴﺎﻡ ،ﻭﻗﺪ ﺃﺧﺮﺝ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺒﻴﻨﺎﹰ ﻣﻜﻤ ﹰ ﻉ ﺑﻦ ﺣﺎﺑﹺﺲ ﺍﻟﺘﻤﻴﻤﻲّ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ { ﺇﱃ ﻗﻮﻟﻪ } :ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﺎﳌﲔ { ﻗﺎﻝ :ﺟﺎﺀ ﺍﻷﻗﺮ ُ ﺻﻬَﻴﺐ ﻭﺑﹺﻼﻝ ﻭ َﻋﻤّﺎﺭ ﻭ َﺧﺒّﺎﺏ ،ﻗﺎﻋﺪﹰﺍ ﰲ ﻧﺎﺱ ﻭﻋُﻴﻴﻨﺔ ﺑﻦ ﺣِﺼْﻦ ﺍﻟ ﹶﻔﺰَﺍﺭﻱّ ﻓﻮﺟﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ُ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻣﻦ ﺍﳌﺆﻣﻨﲔ؛ ﻓﻠﻤﺎ ﺭﺃﻭﻫﻢ َﺣﻮْﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َﺣﻘﹶﺮﻭﻫﻢ؛ ﻓﺄﺗﻮﻩ ﻓﺨﻠﻮﺍ ﺑﻪ ﻭﻗﺎﻟﻮﺍ :ﺇﻧﺎ ﻧﺮﻳﺪ ﺃﻥ ﲡﻌﻞ ﻟﻨﺎ ﻣﻨﻚ ﳎﻠﺴﹰﺎ ﺗَﻌﺮﻑُ ﻟﻨﺎ ﺑﻪ ﺍﻟﻌﺮﺏ ﻓﻀﻠﻨﺎ ،ﻓﺈﻥ ﻭﻓﻮﺩ ﺍﻟﻌﺮﺏ ﺗﺄﺗﻴﻚ ﻓﻨﺴﺘﺤﻲ ﺃﻥ ﺗﺮﺍﻧﺎ ﺍﻟﻌﺮﺏ ﻣﻊ ﻫﺬﻩ ﺍﻷﻋﺒُﺪ ، ﻓﺈﺫﺍ ﳓﻦ ﺟﺌﻨﺎﻙ ﻓﺄﻗﻤﻬﻢ ﻋﻨﻚ ،ﻓﺈﺫﺍ ﳓﻦ ﻓﺮﻏﻨﺎ ﻓﺎﻗﻌﺪ ﻣﻌﻬﻢ ﺇﻥ ﺷﺌﺖ؛ ﻗﺎﻝ » :ﻧﻌﻢ« ﻗﺎﻟﻮﺍ :ﻓﺎﻛﺘﺐ ﻟﻨﺎ ﻋﻠﻴﻚ ﻛﺘﺎﺑﺎﹰ؛ ﻗﺎﻝ :ﻓﺪﻋﺎ ﺑﺼﺤﻴﻔﺔ ﻭﺩﻋﺎ ﻋﻠﻴّﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻴﻜﺘﺐ ﻭﳓﻦ ﻗﻌﻮﺩ ﰲ ﻧﺎﺣﻴﺔ؛ ﻓﻨﺰﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡ ﻓﻘﺎﻝ َ } :ﻭ ﹶﻻ ﻚ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻣﱢﻦ ﻚ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑﻬﹺﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ َﻭﻣَﺎ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑ َ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ ﻣَﺎ َﻋﹶﻠ ْﻴ َ ﻀ ُﻬ ْﻢ َﺷ ْﻲ ٍﺀ ﹶﻓَﺘ ﹾﻄﺮُ َﺩﻫُ ْﻢ ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﺎﳌﲔ { ﰒ ﺫﻛﺮ ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﹺﺲ ﻭﻋَُﻴﻴْﻨﺔ ﺑﻦ ِﺣﺼْﻦ؛ ﻓﻘﺎﻝ } :ﻭﻛﺬﻟﻚ ﹶﻓَﺘﻨﱠﺎ َﺑ ْﻌ َ ﺲ ﺍﷲ ﹺﺑﹶﺄ ْﻋﹶﻠ َﻢ ﺑﺎﻟﺸﺎﻛﺮﻳﻦ { ] ﺍﻷﻧﻌﺎﻡ [ ٥٣ :ﰒ ﻗﺎﻝ } :ﻭَﺇﹺﺫﹶﺍ ﺟَﺂ َﺀ َﻙ ﺾ ﻟﻴﻘﻮﻟﻮﺍ ﺃﻫﺆﻻﺀ َﻣﻦﱠ ﺍﷲ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻣﱢﻦ ﺑَﻴْﻨﹺﻨَﺂ ﹶﺃﹶﻟ ْﻴ َ ﹺﺑَﺒ ْﻌ ﹴ ﺴ ِﻪ ﺍﻟﺮﲪﺔ { ] ﺍﻷﻧﻌﺎﻡ [ ٥٤ :ﻗﺎﻝ :ﻓﺪﻧﻮﻧﺎ ﻣﻨﻪ ﺣﱴ ﺐ َﺭﺑﱡ ﹸﻜ ْﻢ ﻋﻠﻰ َﻧ ﹾﻔ ِ ﻼ ٌﻡ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﻛَﺘ َ ﺍﻟﺬﻳﻦ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺑﹺﺂﻳَﺎِﺗﻨَﺎ ﹶﻓ ﹸﻘ ﹾﻞ َﺳ ﹶ
ﻭﺿﻌﻨﺎ ُﺭﻛﹶﺒﻨﺎ ﻋﻠﻰ ُﺭﻛﹾﺒﺘﻪ؛ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳚﻠﺲ ﻣﻌﻨﺎ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻡ ﻗﺎﻡ ﻭﺗَﺮﻛﹶﻨَﺎ :ﻓﺄﻧﺰﻝ ﻚ َﻣ َﻊ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠﻬُﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳُﺮﹺﻳﺪُﻭ ﹶﻥ َﻭ ْﺟ َﻬﻪُ َﻭ ﹶﻻ َﺗ ْﻌﺪُ َﻋ ْﻴﻨَﺎ َﻙ َﻋ ْﻨ ُﻬ ْﻢ ُﺗﺮﹺﻳ ُﺪ ﺯﹺﻳَﻨ ﹶﺔ ﺴ َ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ } ﻭﺍﺻﱪ َﻧ ﹾﻔ َ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ { ﻭﻻ ﲡﺎﻟﺲ ﺍﻷﺷﺮﺍﻑ } َﻭ ﹶﻻ ﺗُ ِﻄ ْﻊ َﻣ ْﻦ ﺃﹶﻏﹾﻔﹶﻠﹾﻨَﺎ ﹶﻗ ﹾﻠَﺒﻪُ ﻋَﻦ ﺫِﻛﹾﺮﹺﻧَﺎ { ﻳﻌﲏ ﻋَُﻴﻨْﻨﺔ ﻭﺍﻷﻗﺮﻉ } ﻭﺍﺗﺒﻊ َﻫﻮَﺍ ُﻩ َﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ْﻣﺮُﻩُ ﹸﻓﺮُﻃﹰﺎ { ] ﺍﻟﻜﻬﻒ [ ٢٨ :ﺃﻱ ﻫﻼﻛﹰﺎ ﻗﺎﻝ :ﹶﺃﻣْﺮ ﻋَُﻴﻴْﻨﺔ ﻭﺍﻷﻗﺮﻉ؛ ﰒ ﺿﺮﺏ ﳍﻢ َﻣﺜﹶﻞ ﺍﻟﺮﺟﻠﲔ ﻭ َﻣﺜﹶﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ . ﻗﺎﻝ َﺧﺒﱠﺎﺏ :ﻓﻜﻨﺎ ﻧﻘﻌﺪ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﺫﺍ ﺑﻠﻐﻨﺎ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻓﻴﻬﺎ ﻗﻤﻨﺎ ﻭﺗﺮﻛﻨﺎﻩ ﺣﱴ ﻳﻘﻮﻡ "؛ ﺭﻭﺍﻩ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﹶﻄﱠﺎﻥ ﺣﺪّﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﳏﻤﺪ ﺍﻟ َﻌ ْﻨﹶﻘ ﹺﺰﻱّ ﺣﺪّﺛﻨﺎ ﺃﺳﺒﺎﻁ ﻋﻦ ﺍﻟﺴﱡﺪﻱّ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﻷﺯْﺩﻱ ﻭﻛﺎﻥ ﻗﺎﺭﻯﺀ ﺍﻷﺯﺩ ﻋﻦ ﺃﰊ ﺍﻟﻜﻨﻮﺩ ﻋﻦ َﺧﺒّﺎﺏ؛ ﻭﺃﺧﺮﺟﻪ ﺃﻳﻀﹰﺎ " ﻋﻦ ﺳﻌﺪ ﻗﺎﻝ :ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻨﺎ ﺻﻬَﻴﺐ ﻭﻋﻤّﺎﺭ ﻭﺍِﳌﻘﹾﺪﺍﺩ ﻭﺑﻼﻝ؛ ﻗﺎﻝ :ﻗﺎﻟﺖ ﻗﺮﻳﺶ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻧﺎ ﺳﺘﺔ ،ﰲﹼ ﻭﰲ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭ ُ ﻻ ﻧﺮﺿﻰ ﺃﻥ ﻧﻜﻮﻥ ﺃﺗﺒﺎﻋﹰﺎ ﳍﻢ ﻓﺎﻃﺮﺩﻫﻢ ،ﻗﺎﻝ :ﻓﺪﺧﻞ ﻗﻠﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺫﻟﻚ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﺪﺧﻞ؛ ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰّ ﻭﺟﻞﹼ } َﻭ ﹶﻻ َﺗ ﹾﻄﺮُ ِﺩ ﺍﻟﺬﻳﻦ َﻳ ْﺪﻋُﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ { ﺍﻵﻳﺔ " ﻭﻗﺮﻯﺀ »ﺑﹺﺎﻟﻐُﺪْ َﻭ ِﺓ« ﻭﺳﻴﺄﰐ ﺑﻴﺎﻧﻪ ﰲ » ﺍﻟﻜﻬﻒ« ﺇﻥ ﺷﺎﺀ ﺍﷲ . ﻚ ِﻣ ْﻦ ِﺣﺴَﺎﹺﺑﻬﹺﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ { ﺃﻱ ﻣﻦ ﺟﺰﺍﺋﻬﻢ ﻭﻻ ﻛﻔﺎﻳﺔ ﺃﺭﺯﺍﻗﻬﻢ ،ﺃﻱ ﺟﺰﺍﺅﻫﻢ ﻭﺭﺯﻗﻬﻢ ﻋﻠﻰ ﺍﷲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻣَﺎ َﻋﹶﻠ ْﻴ َ ،ﻭﺟﺰﺍﺅﻙ ﻭﺭﺯﻗﻚ ﻋﻠﻰ ﺍﷲ ﻻ ﻋﻠﻰ ﻏﲑﻩ » .ﻣِﻦ« ﺍﻷﻭﱃ ﻟﻠﺘﺒﻌﻴﺾ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﺯﺍﺋﺪﺓ ﻟﻠﺘﻮﻛﻴﺪ .ﻭﻛﺬﺍ } َﻭﻣَﺎ ِﻣ ْﻦ ﻚ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻣﱢﻦ َﺷ ْﻲ ٍﺀ { ﺍﳌﻌﲎ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺄﻗﺒﻞ ﻋﻠﻴﻬﻢ ﻭﺟﺎﻟﺴﻬﻢ ﻭﻻ ﺗﻄﺮﺩﻫﻢ ﻣﺮﺍﻋﺎﺓ ﳊﻖ ﻣﻦ ﻟﻴﺲ ِﺣﺴَﺎﹺﺑ َ ﻋﻠﻰ ﻣﺜﻞ ﺣﺎﳍﻢ ﰲ ﺍﻟﺪّﻳﻦ ﻭﺍﻟﻔﻀﻞ؛ ﻓﺈﻥ ﻓﻌﻠﺖ ﻛﻨﺖ ﻇﺎﳌﹰﺎ . ﻭﺣﺎﺷﺎﻩ ﻣﻦ ﻭﻗﻮﻉ ﺫﻟﻚ ﻣﻨﻪ ،ﻭﺇﳕﺎ ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻸﺣﻜﺎﻡ ،ﻭﻟﺌﻼ ﻳﻘﻊ ﻣﺜﻞ ﺫﻟﻚ ﻣﻦ ﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻼﻡ؛ ﻭﻫﺬﺍ ﻣﺜﻞ ﻚ { ] ﺍﻟﺰﻣﺮ [ ٦٥ :ﻭﻗﺪ ﻋﻠﻢ ﺍﷲ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳُﺸﺮﹺﻙ ﻭﻻ ﻳَﺤﺒﻂ ﻋﻤﻠﻪ . ﺤَﺒ ﹶﻄﻦﱠ َﻋ َﻤﻠﹸ َ ﺖ ﹶﻟَﻴ ْ ﻗﻮﻟﻪ } :ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ »ﹶﻓَﺘ ﹾﻄﺮُ َﺩﻫُ ْﻢ« ﺟﻮﺍﺏ ﺍﻟﻨﻔﻲ } .ﹶﻓَﺘﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﻟﻈﺎﳌﲔ { ﻧﺼﺐ ﺑﺎﻟﻔﺎﺀ ﰲ ﺟﻮﺍﺏ ﺍﻟﻨﻬﻲ؛ ﺍﳌﻌﲎ :ﻭﻻ ﺗﻄﺮﺩ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺭﻬﺑﻢ ﻓﺘﻜﻮﻥ ﻣﻦ ﺍﻟﻈﺎﳌﲔ ،ﻭﻣﺎ ﻣﻦ ﺣﺴﺎﺑﻚ ﻋﻠﻴﻬﻢ ﻣﻦ ﺷﻲﺀ ﻓﺘﻄﺮﺩﻫﻢ ،ﻋﻠﻰ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ .ﻭﺍﻟﻈﻠﻢ ﺃﺻﻠﻪ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ؛ ﻭﻗﺪ ﺗﻘﺪّﻡ ﰲ »ﺍﻟﺒﻘﺮﺓ« ﻣﺴﺘﻮﰱ .ﻭﻗﺪ ﺣﺼﻞ ﻣﻦ ﻗﻮّﺓ ﺍﻵﻳﺔ ﻭ ﺍﳊﺪﻳﺚ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﻳﻌﻈﻢ ﺃﺣﺪ ﳉﺎﻫﻪ ﻭﻟﺜﻮﺑﻪ ،ﻭﻋﻦ ﺃﻥ ﳛﺘﻘﺮ ﺃﺣﺪ ﳋﻤﻮﻟﻪ ﻭﻟﺮﺛﺎﺛﺔ ﺛﻮﺑﻴﻪ . ﻚ ﺍﻟﹾﺄﹶﺭْﺫﹶﻟﹸﻮﻥﹶ ) (١١١ﻗﹶﺎ ﹶﻝ َﻭﻣَﺎ ِﻋ ﹾﻠﻤِﻲ ﹺﺑﻤَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﻚ ﻭَﺍﺗﱠَﺒَﻌ َ ﺡ } :ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﻧُ ْﺆ ِﻣﻦُ ﹶﻟ َ ) (٥٢ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ،ﻭَﻗﹶﺎﻟﹸﻮﺍ ِﻟﻨُﻮ ﹺ ﲔ ) (١١٤ﹺﺇ ﹾﻥ ﹶﺃﻧَﺎ ﹺﺇﻟﱠﺎ ﻧَﺬِﻳﺮٌ ُﻣﺒﹺﲔٌ )(١١٥ ﺸ ُﻌﺮُﻭ ﹶﻥ )َ (١١٣ﻭﻣَﺎ ﹶﺃﻧَﺎ ﹺﺑﻄﹶﺎ ﹺﺭ ِﺩ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ) (١١٢ﹺﺇ ﹾﻥ ِﺣﺴَﺎُﺑ ُﻬ ْﻢ ﹺﺇﻟﱠﺎ َﻋﻠﹶﻰ َﺭﺑﱢﻲ ﹶﻟ ْﻮ َﺗ ْ ﺼ ﺢﱡ ﺇ ْﺳﻠﹶﺎﻣُﻚ َﺣﺘﱠﻰ ﻟﹶﺎ َﻳﻜﹸﻮ ﹶﻥ َﻋﹶﻠﻴْﻚ ﺴِﻠﻢُ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ :ﻟﹶﺎ َﻳ ِ ﲔ ﺟَﺎ َﺀﻩُ ِﺫﻣﱢﻲﱞ ﻳُ ْ )](١ﺍﻟﺸﻌﺮﺍﺀ[ { َ .ﻭﻟﹶﺎ َﻧ ْﻌ ﹺﺮﻑُ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﻚ ﺳَﺎِﺋﺮُ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ ِﻣ ْﻦ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ ﻭَﺍﻟﺰﱠﻛﹶﺎ ِﺓ . ﺫﹶﻧْﺐٌ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﲔ ِﻟﻠﹾﻤُﺆْ ِﻣ ﹺﻦ ):(٢ ﺏ ( ُ :ﺩﻋَﺎ ُﺀ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺮﱠﺍﹺﺑﻊُ ﺍﻟﺪﱠﺍِﻓﻊُ ِﻟ ﹾﻠ ِﻌﻘﹶﺎ ﹺ ﺼﻠﱢﻰ َﻋﹶﻠ ْﻴ ِﻪ ﹸﺃﻣﱠﺔﹲ ِﻣ َﻦ ﺖ ُﻳ َ ﺸ ﹶﺔ َﻋ ﹺﻦ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ » ﻣَﺎ ِﻣ ْﻦ َﻣﻴﱢ ٍ ﺻﻠﹶﺎِﺗ ﹺﻬ ْﻢ َﻋﻠﹶﻰ ﹺﺟﻨَﺎ َﺯِﺗﻪِ ،ﹶﻓ َﻌ ْﻦ ﻋَﺎِﺋ َ ِﻣ ﹾﺜﻞﹸ َ ﺸ ﹶﻔﻌُﻮ ﹶﻥ ﹶﻟﻪُ ﹺﺇﻻﱠ ُﺷﻔﱢﻌُﻮﺍ ﻓِﻴ ِﻪ « )(٣ ﲔ َﻳ ْﺒﹸﻠﻐُﻮ ﹶﻥ ﻣِﺎﹶﺋ ﹰﺔ ﹸﻛﱡﻠ ُﻬ ْﻢ َﻳ ْ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ __________ ) - (١ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ (٣١٧١ ﻭﺍﻷﺭﺫﻟﻮﻥ :ﲨﻊ ﺍﻷﺭﺫﻝ .ﻭﻫﻮ ﺍﻷﻗﻞ ﻣﻦ ﻏﲑﻩ ﰱ ﺍﳌﺎﻝ ﻭﺍﳉﺎﻩ ﻭﺍﻟﻨﺴﺐ . ﺃﻯ :ﻗﺎﻝ ﻗﻮﻡ ﻧﻮﺡ ﻟﻪ ﻋﻨﺪﻣﺎ ﺩﻋﺎﻫﻢ ﺇﱃ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ -ﺗﻌﺎﱃ : -ﻳﺎ ﻧﻮﺡ ﺃﻧﺆﻣﻦ ﻟﻚ ،ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻙ ﻣﻦ ﺳﻔﻠﺔ ﺍﻟﻨﺎﺱ ﻭﻓﻘﺮﺍﺋﻬﻢ ،ﻭﺃﺻﺤﺎﺏ ﺍﳊﺮﻑ ﺍﻟﺪﻧﻴﺌﺔ ﻓﻴﻨﺎ . .؟
ﻭﻫﺬﺍ ﺍﳌﻨﻄﻖ ﺍﳌﺮﺫﻭﻝ ﻗﺪ ﺣﻜﺎﻩ ﺍﻟﻘﺮﺁﻥ ﰱ ﻛﺜﲑ ﻣﻦ ﺁﻳﺎﺗﻪ ،ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺍﳌﺘﺮﻓﲔ ،ﻭﻫﻢ ﻳﺮﺩﻭﻥ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻋﻨﺪﻣﺎ ﻳﺪﻋﻮﻬﻧﻢ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﳊﻖ . . ﻭﻫﻨﺎ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻧﻮﺡ ﺭﺩﺍ ﺣﻜﻴﻤﺎ ﻗﹶﺎ ﹶﻝ َﻭﻣَﺎ ِﻋ ﹾﻠﻤِﻲ ﹺﺑﻤَﺎ ﻛﹶﺎﻧُﻮ ﹾﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ ﹺﺇ ﹾﻥ ِﺣﺴَﺎُﺑ ُﻬ ْﻢ ﹺﺇﻻﱠ ﻋﻠﻰ َﺭﺑﱢﻲ { . ﺃﻯ :ﻗﺎﻝ ﳍﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻨﻜﺎﺭ ﳌﺎ ﻭﺍﺟﻬﻮﻩ ﺑﻪ :ﻭﺃﻯ ﻋﻠﻢ ﱃ ﺑﺄﻋﻤﺎﻝ ﺃﺗﺒﺎﻋﻰ ،ﺇﻥ ﺍﻟﺬﻯ ﻳﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻧﻮﺍﻳﺎﻫﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻫﻮ ﺍﷲ -ﺗﻌﺎﱃ -ﺃﻣﺎ ﺃﻧﺎ ﻓﻮﻇﻴﻔﱴ ﻗﺒﻮﻝ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺣﺴﺐ ﻇﻮﺍﻫﺮﻫﺎ . ﻭﻫﺆﻻﺀ ﺍﻟﻀﻌﻔﺎﺀ -ﺍﻷﺭﺫﻟﻮﻥ ﰱ ﺯﻋﻤﻜﻢ -ﻟﻴﺲ ﺣﺴﺎﻬﺑﻢ ﺇﻻ ﻋﻠﻰ ﺍﷲ -ﺗﻌﺎﱃ -ﻭﺣﺪﻩ ،ﻓﻬﻮ ﺃﻋﻠﻢ ﺑﺒﻮﺍﻃﻨﻬﻢ ﺸُﻌﺮُﻭ ﹶﻥ { ﺃﻯ :ﻟﻮ ﻛﻨﺘﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺸﻌﻮﺭ ﲝﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ ﻻ ﺑﺰﻳﻔﻬﺎ ،ﻟﻌﻠﻤﺘﻢ ﻭﺑﺄﺣﻮﺍﳍﻢ ﻣﲎ ﻭﻣﻨﻜﻢ } ﹶﻟ ْﻮ َﺗ ْ ﺳﻼﻣﺔ ﺭﺩﻯ ﻋﻠﻴﻜﻢ ﻭﻟﻜﻨﻜﻢ ﻗﻮﻡ ﺗﺰﻧﻮﻥ ﺍﻟﻨﺎﺱ ﲟﻴﺰﺍﻥ ﻏﲑ ﻋﺎﺩﻝ ،ﻟﺬﺍ ﻗﻠﺘﻢ ﻣﺎ ﻗﻠﺘﻢ . ﰒ ﳛﺴﻢ ﺍﻷﻣﺮ ﻣﻌﻬﻢ ﰱ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻓﻴﻘﻮﻝ َ } :ﻭﻣَﺂ ﹶﺃَﻧ ﹾﺎ { ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ } ﹺﺑﻄﹶﺎ ﹺﺭ ِﺩ ﺍﳌﺆﻣﻨﲔ { ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﱏ ﻭﺻﺪﻗﻮﱏ ﻭﺁﻣﻨﻮ ﺍ ﺑﺪﻋﻮﺗﻰ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﺭﺫﻟﲔ -ﰱ ﺯﻋﻤﻜﻢ -ﺃﻡ ﻣﻦ ﻏﲑﻫﻢ } ،ﹺﺇ ﹾﻥ ﹶﺃﻧَﺎ ﹺﺇﻻﱠ ﻧَﺬِﻳﺮٌ ﻣﱡﺒﹺﲔٌ { ﺃﻯ : ﻟﻴﺴﺖ ﻭﻇﻴﻔﱴ ﺇﻻ ﺍﻹﻧﺬﺍﺭ ﺍﻟﻮﺍﺿﺢ ﻟﻠﻨﺎﺱ ﺑﺴﻮﺀ ﺍﳌﺼﲑ ،ﺇﺫﺍ ﻣﺎ ﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ،ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﻏﻨﻴﺎﺀ ﺃﻡ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ . ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﻧﻮﺣﺎ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻗﺪ ﲨﻊ ﰱ ﺭﺩﻩ ﻋﻠﻴﻬﻢ ،ﺑﲔ ﺍﳌﻨﻄﻖ ﺍﻟﺮﺻﲔ ﺍﳊﻜﻴﻢ ،ﻭﺑﲔ ﺍﳊﺰﻡ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺰﺟﺮ ﺍﻟﺬﻯ ﳜﺮﺱ ﺃﻟﺴﻨﺘﻬﻢ . ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ) -ﺝ / ١ﺹ ( ٣٥٢ ﻭﻫﻢ ﻳﻌﻨﻮﻥ ﺑﺎﻷﺭﺫﻟﲔ ﺍﻟﻔﻘﺮﺍﺀ .ﻭﻫﻢ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺇﱃ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺮﺳﺎﻻﺕ ،ﻭﺇﱃ ﺍﻹﳝﺎﻥ ﻭﺍﻻﺳﺘﺴﻼﻡ .ﻻ ﻳﺼﺪﻫﻢ ﻋﻦ ﺍﳍﺪﻯ ﻛﱪﻳﺎﺀ ﻓﺎﺭﻏﺔ ،ﻭﻻ ﺧﻮﻑ ﻋﻠﻰ ﻣﺼﻠﺤﺔ ﺃﻭ ﻭﺿﻊ ﺃﻭ ﻣﻜﺎﻧﺔ .ﻭﻣﻦ ﰒ ﻓﻬﻢ ﺍﳌﻠﺒﻮﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ .ﻓﺄﻣﺎ ﺍﳌﻸ ﻣﻦ ﺍﻟﻜﱪﺍﺀ ﻓﺘﻘﻌﺪ ﻬﺑﻢ ﻛﱪﻳﺎﺅﻫﻢ ،ﻭﺗﻘﻌﺪ ﻬﺑﻢ ﻣﺼﺎﳊﻬﻢ ،ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻷﻭﺿﺎﻉ ﺍﳌﺰﻳﻔﺔ ،ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻷﺳﺎﻃﲑ ،ﺍﻟﱵ ﺗﻠﺒﺲ ﺛﻮﺏ ﺍﻟﺪﻳﻦ .ﰒ ﻫﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﺄﻧﻔﻮﻥ ﺃﻥ ﻳﺴﻮﻳﻬﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﺑﺎﳉﻤﺎﻫﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺣﻴﺚ ﺗﺴﻘﻂ ﺍﻟﻘﻴﻢ ﺍﻟﺰﺍﺋﻔﺔ ﻛﻠﻬﺎ ،ﻭﺗﺮﺗﻔﻊ ﻗﻴﻤﺔ ﻭﺍﺣﺪﺓ .ﻗﻴﻤﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ .ﻗﻴﻤﺔ ﻭﺍﺣﺪﺓ ﺗﺮﻓﻊ ﻗﻮﻣﺎ ﻭﲣﻔﺾ ﺁﺧﺮﻳﻦ . ﲟﻴﺰﺍﻥ ﻭﺍﺣﺪ ﻫﻮ ﻣﻴﺰﺍﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻘﻮﱘ . ﻭﻣﻦ ﰒ ﳚﻴﺒﻬﻢ ﻧﻮﺡ ﺍﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﺍﻟﻘﻴﻢ ﺍﻟﺜﺎﺑﺘﺔ ؛ ﻭﳛﺪﺩ ﺍﺧﺘﺼﺎﺹ ﺍﻟﺮﺳﻮﻝ ،ﻭﻳﺪﻉ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﻭﺣﺴﺎﻬﺑﻢ ﷲ ﻋﻠﻰ ﻣﺎ ﻳﻌﻤﻠﻮﻥ . )ﻗﺎﻝ:ﻭﻣﺎ ﻋﻠﻤﻲ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ؟ ﺇﻥ ﺣﺴﺎﻬﺑﻢ ﺇﻻ ﻋﻠﻰ ﺭﰊ ﻟﻮ ﺗﺸﻌﺮﻭﻥ .ﻭﻣﺎ ﺃﻧﺎ ﺑﻄﺎﺭﺩ ﺍﳌﺆﻣﻨﲔ .ﺇﻥ ﺃﻧﺎ ﺇﻻ ﻧﺬﻳﺮ ﻣﺒﲔ( . ﻭﺍﻟﻜﱪﺍﺀ ﻳﻘﻮﻟﻮﻥ ﺩﺍﺋﻤﺎ ﻋﻦ ﺍﻟﻔﻘﺮﺍﺀ :ﺇﻥ ﻋﺎﺩﺍﻬﺗﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻻ ﺗﺮﺿﻲ ﺍﻟﻌﻠﻴﺔ ،ﻭﻻ ﺗﻄﺎﻕ ﰲ ﺃﻭﺳﺎﻁ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﻗﻴﺔ ﺫﺍﺕ ﺍﳊﺲ ﺍﳌﺮﻫﻒ ﻭﺍﻟﺬﻭﻕ ﺍﻟﻠﻄﻴﻒ ! ﻓﻨﻮﺡ ﻳﻘﻮﻝ ﳍﻢ:ﺇﻧﻪ ﻻ ﻳﻄﻠﺐ ﺇﱃ ﺍﻟﻨﺎﺱ ﺷﻴﺌﺎ ﺳﻮﻯ ﺍﻹﳝﺎﻥ .ﻭﻗﺪ ﺁﻣﻨﻮﺍ .ﻓﺄﻣﺎ ﻋﻤﻠﻬﻢ ﻗﺒﻠﻪ ﻓﻤﻮﻛﻮﻝ ﺇﱃ ﺍﷲ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺰﻧﻪ ﻭﻳﻘﺪﺭﻩ .ﻭﳚﺰﻳﻬﻢ ﻋﻠﻰ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ .ﻭﺗﻘﺪﻳﺮ ﺍﷲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ) ﻟﻮ ﺗﺸﻌﺮﻭﻥ( ﺑﺎﻟﻘﻴﻢ ﺍﳊﻘﺔ ﺍﻟﱵ ﺗﺮﺟﺢ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ .ﻭﻣﺎ ﻭﻇﻴﻔﱵ ﺇﻻ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻹﻓﺼﺎﺡ ):ﺇﻥ ﺃﻧﺎ ﺇﻻ ﻧﺬﻳﺮ ﻣﺒﲔ( . ) - (٢ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (١١٨٦ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (٢٤٤٦ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٨ﺹ (٩٨٣ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ١٠ ﺹ (٦٨٦ﻭﻓﻔﺮﻭﺍ ﺇﱃ ﺍﷲ) - ١ﺝ / ١ﺹ ٤٢٨ﻭ(٤٢٩
) - (٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٢٢٤١ ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٣ﺹ (٣٦٦ ﺏ ﹸﻛﻞﹼ ﻭَﺍﺣِﺪ ِﻣ ْﻨ ُﻬ ْﻢ َﻋ ْﻦ ُﺳﺆَﺍﻟﻪ . ﻚ ،ﹶﻓﹶﺄﺟَﺎ َ ﲔ َﺳﹶﺄﻟﹸﻮﺍ َﻋ ْﻦ ﹶﺫِﻟ َ ﺖ ﹶﺃ ْﺟ ﹺﻮﺑَﺔ ِﻟﺴَﺎِﺋِﻠ َ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎﺿِﻲ :ﻗِﻴ ﹶﻞ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ َﺧ َﺮ َﺟ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃ ْﺧَﺒ َﺮ ﹺﺑ ﹶﻘﺒُﻮ ﹺﻝ َﺷﻔﹶﺎﻋَﺔ ﻣِﺎﺋﹶﺔ ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹺﺑ ِﻪ ،ﹸﺛﻢﱠ ﹺﺑ ﹶﻘﺒُﻮ ﹺﻝ ﺤَﺘﻤِﻞ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮﻥ ﺍﻟﻨﱠﹺﺒﻲّ َ ﻫَﺬﹶﺍ ﹶﻛﻠﹶﺎﻡ ﺍ ﹾﻟﻘﹶﺎﺿِﻲ َ ،ﻭَﻳ ْ ﺤَﺘ ﺞّ ﺤَﺘﻤِﻞ ﹶﺃ ْﻳﻀًﺎ ﹶﺃ ﹾﻥ ُﻳﻘﹶﺎﻝ :ﻫَﺬﹶﺍ َﻣ ﹾﻔﻬُﻮﻡ َﻋﺪَﺩ َ ،ﻭﻟﹶﺎ َﻳ ْ ﺻﻔﹸﻮﻑ َﻭﹺﺇ ﹾﻥ ﹶﻗﻞﱠ َﻋﺪَﺩﻫ ْﻢ ،ﹶﻓﹶﺄ ْﺧَﺒ َﺮ ﹺﺑ ِﻪ َ ،ﻭَﻳ ْ ﲔ ،ﹸﺛﻢﱠ ﹶﺛﻠﹶﺎﺛﹶﺔ ُ َﺷﻔﹶﺎﻋَﺔ ﹶﺃ ْﺭَﺑ ِﻌ َ ﲔ َﻣ َﻊ ﹶﺛﻠﹶﺎﺛﹶﺔ ﻚ َ ،ﻭ ﹶﻛﺬﹶﺍ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭَﺑ ِﻌ َ ﲔ ﹶﻓﻠﹶﺎ َﻳ ﹾﻠﺰَﻡ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈ ْﺧﺒَﺎﺭ َﻋ ْﻦ ﹶﻗﺒُﻮﻝ َﺷﻔﹶﺎﻋَﺔ ﻣِﺎﺋﹶﺔ َﻣﻨْﻊ ﹶﻗﺒُﻮﻝ ﻣَﺎ ﺩُﻭﻥ ﹶﺫِﻟ َ ﹺﺑ ِﻪ َﺟﻤَﺎﻫِﲑ ﺍ ﹾﻟﹸﺄ ﺻُﻮِﻟﻴﱢ َ ﲔ. ﺻﻔﹸﻮﻑ َﻭﹶﺃ ْﺭَﺑ ِﻌ َ ﺤﺼُﻞ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﹺﺑﹶﺄﹶﻗﻞﱢ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ْﻳ ﹺﻦ ِﻣ ْﻦ ﹶﺛﻠﹶﺎﺛﹶﺔ ُ ﺻﻔﹸﻮﻑ َ ،ﻭﺣِﻴَﻨِﺌ ٍﺬ ﹸﻛﻞﹼ ﺍﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ َﻣ ْﻌﻤُﻮﻝ ﺑﹺﻬَﺎ َﻭَﻳ ْ ُ ﻭﰲ ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ) -ﺝ / ٤ﺹ (٩٩ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺗﻜﺜﲑ ﺍﳌﺼﻠﲔ ﻋﻠﻰ ﺍﳌﻴﺖ ﰒ ﺫﻛﺮ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺛﻼﺛﺔ ﺃﺣﺎﺩﻳﺚ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻭﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺑﻦ ﻫﺒﲑﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﻠﻤﺎ ﻛﺜﺮ ﺍﳉﻤﻊ ﻋﻠﻰ ﺍﳌﻴﺖ ﻛﺎﻥ ﺫﻟﻚ ﺃﻓﻀﻞ ﻭﺃﺭﺟﻰ ﻟﻠﺸﻔﺎﻋﺔ ﻓﻔﻲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺃﻧﻪ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺒﻠﻐﻮﻥ ﻣﺎﺋﺔ ﻳﺸﻔﻌﻮﻥ ﻟﻪ ﺇﻻ ﺷﻔﻌﻬﻢ ﺍﷲ ﻓﻴﻪ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﺼﻠﲔ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻳﺸﻔﻌﻮﻥ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳍﺬﺍ ﺍﳌﻴﺖ ﻓﻬﻢ ﻳﺴﺄﻟﻮﻥ ﻣﻦ ﺍﷲ ﻟﻪ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﰲ ﺍﳉﻨﺎﺯﺓ ﻣﻦ ﺃﻭﺟﺐ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ﺑﻞ ﻫﻮ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻻ ﺗﺼﺢ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﺇﻻ ﺑﻪ ﺇﻻ ﺍﳌﺴﺒﻮﻕ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﻗﺎﻡ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ ﻻ ﻳﺸﺮﻛﻮﻥ ﺑﺎﷲ ﺷﻴﺌﺎ ﺇﻻ ﺷﻔﻌﻬﻢ ﺍﷲ ﻓﻴﻪ ﺃﻱ ﻗﺒﻞ ﺷﻔﺎﻋﺘﻬﻢ ﻓﻴﻪ ﻭﻫﺬﻩ ﺑﺸﺮﻯ ﻟﻠﻤﺆﻣﻦ ﺇﺫﺍ ﻛﺜﺮ ﺍﳌﺼﻠﻮﻥ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﻓﺸﻔﻌﻮﺍ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺸﻔﻌﻬﻢ ﻓﻴﻪ . ﺃﻣﺎ ﺣﺪﻳﺚ ﻣﺎﻟﻚ ﺑﻦ ﻫﺒﲑﺓ ﻓﻔﻴﻪ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺻﻔﻮﻑ ﻓﻘﺪ ﺃﻭﺟﺐ ﻳﻌﲏ ﻭﺟﺒﺖ ﻟﻪ ﺍﳉﻨﺔ ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻛﻠﻤﺎ ﻛﺜﺮ ﺍﳉﻤﻊ ﻛﺎﻥ ﺃﻓﻀﻞ ﻭﳍﺬﺍ ﳒﺪ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺻﻠﻰ ﻋﻠﻰ ﺟﻨﺎﺯﺓ ﰲ ﻣﺴﺠﺪ ﻧﺒﻪ ﺃﻫﻞ ﺍﳌﺴﺎﺟﺪ ﺍﻷﺧﺮﻯ ﻟﻴﺤﻀﺮﻭﺍ ﺇﻟﻴﻪ ﺣﱴ ﻳﻜﺜﺮ ﺍﳉﻤﻊ ﻓﻴﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻟﻴﺸﻬﺪﻭﺍ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻗﺪ ﻓﺎﻬﺗﻢ ﺷﻲﺀ ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﺃﻻ ﻳﺘﻌﺠﻞ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﺣﱴ ﻳﻨﺘﻬﻲ ﺍﻟﺬﻳﻦ ﻳﻘﻀﻮﻥ ﺻﻼﻬﺗﻢ ﻟﻴﺸﺎﺭﻛﻮﺍ ﺍﳊﺎﺿﺮﻳﻦ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺃﻛﺜﺮ ﻟﻠﺠﻤﻊ ﻭﺭﲟﺎ ﺗﻜﻮﻥ ﺩﻋﻮﺓ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻫﻲ ﺍﳌﺴﺘﺠﺎﺑﺔ ﻭﻛﻮﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻌﺪﻣﺎ ﻳﺴﻠﻢ ﻳﻘﻮﻡ ﻭﻳﺼﻠﻲ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻭﺧﻠﻔﻪ ﺻﻒ ﺃﻭ ﺃﻛﺜﺮ ﻓﻬﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺟﺎﺋﺰﺍ ﻟﻜﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻨﺘﻈﺮ ﺣﱴ ﻳﺘﻢ ﺍﻟﻨﺎﺱ ﺻﻼﻬﺗﻢ ﻭﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﻭﻫﺬﺍ ﻻ ﻳﻔﻮﺕ ﺷﻴﺌﺎ ﻛﺜﲑﺍ ﻏﺎﻳﺔ ﻣﺎ ﻫﻨﺎﻟﻚ ﻋﺸﺮ ﺩﻗﺎﺋﻖ ﻋﻠﻰ ﺍﻷﻛﺜﺮ .. . ﺱ .ﻗﹶﺎ ﹶﻝ ﺴﻔﹶﺎ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳَﺎ ﻛﹸ َﺮ ْﻳﺐُ ﺍ ْﻧ ﹸﻈ ْﺮ ﻣَﺎ ﺍ ْﺟَﺘ َﻤ َﻊ ﹶﻟﻪُ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺕ ﺍﺑْﻦٌ ﹶﻟﻪُ ﹺﺑﻘﹸ َﺪﻳْ ٍﺪ ﹶﺃ ْﻭ ﹺﺑُﻌ ْ ﺱ ﹶﺃﻧﱠﻪُ ﻣَﺎ َ َﻭ َﻋ ْﻦ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ ﺨ َﺮﺟْﺖُ ﻓﹶﺈﹺﺫﹶﺍ ﻧَﺎ ﺱٌ ﹶﻗ ِﺪ ﺍ ْﺟَﺘ َﻤﻌُﻮﺍ ﹶﻟﻪُ ﹶﻓﹶﺄ ْﺧَﺒ ْﺮﺗُﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ َﺗﻘﹸﻮ ﹸﻝ ُﻫ ْﻢ ﹶﺃ ْﺭَﺑﻌُﻮ ﹶﻥ ﻗﹶﺎ ﹶﻝ َﻧَﻌ ْﻢ .ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺧ ﹺﺮﺟُﻮ ُﻩ ﹶﻓﹺﺈﻧﱢﻰ َﺳ ِﻤ ْﻌﺖُ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ - ﹶﻓ َ ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ ﺑﹺﺎﻟﻠﱠ ِﻪ ﺷَﻴْﺌﹰﺎ ﹺﺇﻻﱠ ﻼ ﹶﻻ ُﻳ ْ ﺕ ﹶﻓَﻴﻘﹸﻮ ُﻡ َﻋﻠﹶﻰ َﺟﻨَﺎ َﺯِﺗ ِﻪ ﹶﺃ ْﺭَﺑﻌُﻮ ﹶﻥ َﺭﺟُ ﹰ ﺴِﻠ ﹴﻢ َﻳﻤُﻮ ُ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻳﻘﹸﻮ ﹸﻝ » ﻣَﺎ ِﻣ ْﻦ َﺭﺟُ ﹴﻞ ﻣُ ْ َﺷﻔﱠ َﻌﻬُﻢُ ﺍﻟﻠﱠ ُﻪ ﻓِﻴ ِﻪ «َ .ﺭﻭَﺍ ُﻫﻤَﺎ ﻣُﺴْﻠِﻢٌ)(١ __________ ) - (١ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٢٢٤٢ ﺑﻴﺎﻥ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ـ ﺍﻟﻄﺤﺎﻭﻯ ) -ﺝ / ١ﺹ (١٤١ ﺍﺏ ﺑﻴﺎﻥ ﻣﺸﻜﻞ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻴﻤﻦ ﺻﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻮﺗﻰ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻓﺸﻔﻌﻮﺍ ﻟﻪ ﺃﻬﻧﻢ
ﻳﺸﻔﻌﻮﻥ ﻓﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﳍﻢ ﻋﺪﺩ ﺫﻛﺮ ﻣﻘﺪﺍﺭﻩ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻨﻪ ﰲ ﺫﻟﻚ ﺣﺪﺛﻨﺎ ﻳﻮﻧﺲ ﺃﻧﺒﺄ ﺍﺑﻦ ﻭﻫﺐ ﺃﺧﱪﱐ ﺍﺑﻦ ﺟﺮﻳﺞ ﺃﻥ ﺃﻳﻮﺏ ﺑﻦ ﺃﰊ ﲤﻴﻤﺔ ﺃﺧﱪﻩ ﺃﻥ ﺃﺑﺎ ﻗﻼﺑﺔ ﺃﺧﱪﻩ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺭﺿﻴﻊ ﻋﺎﺋﺸﺔ ﺃﺧﱪﻩ ﺃﻥ ﻋﺎﺋﺸﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺧﱪﺗﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻣﺎ ﻣﻦ ﺭﺟﻞ ﻣﺴﻠﻢ ﳝﻮﺕ ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ ﺃﻣﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﺒﻠﻐﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺎﺋﺔ ﻓﻴﺸﻔﻌﻮﺍ ﻟﻪ ﺇﻻ ﺷﻔﻌﻮﺍ ﻓﻴﻪ ﺣﺪﺛﻨﺎ ﺣﺴﲔ ﺑﻦ ﻧﺼﲑ ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻣﻌﺒﺪ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﻳﻌﲏ ﺍﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻻ ﳝﻮﺕ ﺃﺣﺪ ﻣﻦ @ @ ٢٤٣ﺍﳌﺴﻠﻤﲔ ﻓﺘﺼﻠﻲ ﻋﻠﻴﻪ ﺃﻣﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﺒﻠﻐﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺎﺋﺔ ﻓﻴﺸﻔﻌﻮﺍ ﻟﻪ ﺇﻻ ﺷﻔﻌﻮﺍ ﻓﻴﻪ ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﺑﻦ ﺯﺭﺍﺭﺓ ﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﻭﻫﻮ ﺍﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺭﺿﻴﻊ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺜﻠﻪ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺧﺰﳝﺔ ﺣﺪﺛﻨﺎ ﺣﺠﺎﺝ ﺑﻦ ﻣﻨﻬﺎﻝ ﺛﻨﺎ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﺛﻨﺎ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻄﻤﻲ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻣﺎ ﻣﻦ ﻣﺴﻠﻢ ﳝﻮﺕ ﻓﻴﺼﻠﻲ ﻋﻠﻴﻪ ﺃﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺒﻠﻐﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺎﺋﺔ ﺇﻻ ﺷﻔﻌﻮﺍ ﻓﻴﻪ ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﻫﻜﺬﺍ ﻳﻘﻮﻝ ﲪﺎﺩ ﰲ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻄﻤﻲ ﻭﺍﻟﻨﺎﺱ ﳜﺎﻟﻔﻮﻧﻪ ﰲ ﺫﻟﻚ ﻭﻳﻘﻮﻟﻮﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺭﺿﻴﻊ ﻋﺎﺋﺸﺔ ﻭﻫﻮ ﺃﺷﺒﻪ ﺑﺎﻟﺼﻮﺍﺏ ﰲ ﺫﻟﻚ ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻄﻤﻲ ﻫﻮ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻏﲑ ﺣﺪﻳﺚ ﻣﻨﻬﺎ ﻣﺎ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﺃﰊ ﺩﺍﻭﺩ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳕﲑ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﻴﺎﺵ ﻋﻦ ﺃﰊ ﺣﺼﲔ ﻋﻦ ﺃﰊ ﺑﺮﺩﺓ ﻗﺎﻝ ﻛﻨﺖ ﺟﺎﻟﺴﺎ ﻋﻨﺪ ﺃﻣﲑ ﻗﺪ ﲰﺎﻩ ﻓﺠﻌﻞ ﻳﺘﺮﺩﺩ ﻋﻠﻴﻪ ﺑﺮﺀﻭﺱ ﺍﳋﻮﺍﺭﺝ ﻗﺎﻝ ﻓﺠﻌﻠﺖ ﻛﻠﻤﺎ ﺭﺃﻳﺖ ﺭﺃﺳﺎ ﻣﻨﻬﺎ ﻗﻠﺖ ﺇﱃ ﺍﻟﻨﺎﺭ ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﻮﻝ ﻳﻜﻮﻥ ﻋﺬﺍﺏ ﻫﺬﻩ ﺍﻷﻣﺔ ﰲ ﺩﻧﻴﺎﻫﺎ ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﻭﺫﻛﺮﻩ ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﺒﻘﺎﺕ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺍﳋﻄﻤﻲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳑﻦ ﻧﺰﻝ ﺍﻟﻜﻮﻓﺔ ﻭﺍﺧﺘﻂ ﻬﺑﺎ ﺩﺍﺭﺍ ﻭﻭﻻﻩ ﻋﻠﻴﻬﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﰒ ﺭﺟﻌﻨﺎ ﺇﱃ ﻣﺎ ﻛﻨﺎ ﻓﻴﻪ ﻣﻦ ﻋﺪﺩ ﺍﳌﺼﻠﲔ ﻋﻠﻰ ﺍﳉﻨﺎﺯﺓ ﺍﻟﺸﻔﻌﺎﺀ ﻟﺼﺎﺣﺒﻬﺎ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻣﻌﺒﺪ ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺷﻘﻴﻖ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﲪﺰﺓ ﻳﻌﲏ ﺍﻟﺴﻜﺮﻱ ﻭﺍﲰﻪ ﳏﻤﺪ ﺑﻦ ﻣﻴﻤﻮﻥ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﰊ ﺻﺎﱀ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻏﻔﺮ ﻟﻪ ﻭﻭﺟﺪﻧﺎ ﺃﺑﺎ ﺃﻣﻴﺔ ﻗﺪ ﺣﺪﺛﻨﺎ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻣﻮﺳﻰ ﺣﺪﺛﻨﺎ ﺷﻴﺒﺎﻥ ﻳﻌﲏ ﺃﺑﺎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺤﻮﻱ ﻋﻦ ﺍﻷﻋﻤﺶ ﻋﻦ ﺃﰊ ﺻﺎﱀ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻣﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻏﻔﺮ ﻟﻪ ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻋﺪﺩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺸﻔﻌﲔ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺎ ﻗﺪ ﺣﺪﺛﻨﺎ ﻋﻴﺴﻰ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻐﺎﻓﻘﻲ ﺛﻨﺎ ﺍﺑﻦ ﻭﻫﺐ ﺣﺪﺛﲏ ﺃﺑﻮ ﺻﺨﺮ ﲪﻴﺪ ﺑﻦ ﺯﻳﺎﺩ ﻋﻦ ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﳕﺮ ﻋﻦ ﻛﺮﻳﺐ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻣﺎﺕ ﺍﺑﻦ ﻟﻪ ﺑﻘﺪﻳﺪ ﺃﻭ ﺑﻌﺴﻔﺎﻥ ﻓﻘﺎﻝ ﻟﻜﺮﻳﺐ ﺍﻧﻈﺮ ﻣﺎ ﺍﺟﺘﻤﻊ ﻟﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻗﺎﻝ ﻓﺨﺮﺟﺖ ﻓﺈﺫﺍ ﻧﺎﺱ ﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻗﺎﻝ ﺃﺧﺮﺟﻮﻩ ﻓﺈﱐ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻣﺎ ﻣﻦ ﺭﺟﻞ ﻣﺴﻠﻢ ﳝﻮﺕ ﻓﻴﻘﻮﻡ ﻋﻠﻰ ﺟﻨﺎﺯﺗﻪ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ ﻻ ﻳﺸﺮﻛﻮﻥ ﺑﺎﷲ ﺷﻴﺌﺎ ﺇﻻ ﺷﻔﻌﻬﻢ ﺍﷲ ﻓﻴﻪ ﻭﻭﺟﺪﻧﺎ ﻋﻦ ﺃﻧﺲ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﻳﻮﺍﻓﻖ ﻣﺎ ﺭﻭﻳﻨﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﳜﺎﻟﻒ ﻣﺎ ﺭﻭﻳﻨﺎﻩ ﻓﻴﻪ ﻋﻦ ﺍ ﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ
ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺷﻌﻴﺐ ﺃﻧﺒﺄ ﺳﻮﻳﺪ ﺑﻦ ﻧﺼﺮ ﺃﻧﺒﺄ ﻋﺒﺪ ﺍﷲ ﻳﻌﲏ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻋﻦ ﺳﻼﻡ ﺑﻦ ﺃﰊ ﻣﻄﻴﻊ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ ﺃﰊ ﻗﻼﺑﺔ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺭﺿﻴﻊ ﻋﺎﺋﺸﺔ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻣﺎ ﻣﻦ ﻣﻴﺖ ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﺒﻠﻐﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺎﺋﺔ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﺷﻔﻌﻮﺍ ﻓﻴﻪ ﻗﺎﻝ ﺳﻼﻡ ﻓﺤﺪﺛﺖ ﺑﻪ ﺷﻌﻴﺐ ﺑﻦ ﺍﳊﺒﺤﺎﺏ ﻓﻘﺎﻝ ﺣﺪﺛﲏ ﺑﻪ ﺃﻧﺲ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ ﻗﺎﺋﻞ ﻣﻦ ﺃﻳﻦ ﺟﺎﺀ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻜﺎﻥ ﺟﻮﺍﺑﻨﺎ ﻋﻦ ﺫﻟﻚ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﺟﺎﺩ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻐﻔﺮﺍﻥ ﳌﻦ ﺻﻠﻰ ﻋﻠﻴﻪ ﻣﺎﺋﺔ ﻣﻨﻬﻢ ﺑﺸﻔﺎﻋﺘﻬﻢ ﻟﻪ ﰒ ﺟﺎﺩ ﻟﻪ ﺑﺎﻟﻐﻔﺮﺍﻥ ﺑﺸﻔﺎﻋﺔ ﺃﺭﺑﻌﲔ ﻣﻨﻬﻢ ﻓﻜﺎﻥ ﺧﱪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺬﻟﻚ ﻫﻮ ﺁﺧﺮ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ ﻋﺰ ﻭﺟﻞ ﳑﺎ ﺟﺎﺩ ﺑﺴﺒﺒﻪ ﺑﺎﻟﻐﻔﺮﺍﻥ ﻟﻠﻤﺼﻠﻰ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺸﻔﺎﻋﺘﻬﻢ ﻭﻛﺎﻥ ﺧﱪ ﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺘﻘﺪﻣﲔ ﻟﺬﻟﻚ ﻓﻘﺎﻝ ﻭﱂ ﲪﻠﺖ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ ﻭﱂ ﲢﻤﻠﻪ ﻋﻠﻰ ﺃﻥ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﳘﺎ ﺍﳌﺘﺄﺧﺮﺍﻥ ﻭﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻫﻮ ﺍﳌﺘﻘﺪﻡ ﻓﻜﺎﻥ ﺟﻮﺍﺑﻨﺎ ﻟﻪ ﻋﻦ ﺫﻟﻚ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ﻭﻋﻮﻧﻪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻣﻦ ﺻﻔﺘﻪ ﺃﻥ ﳚﻮﺩ ﺑﻐﻔﺮﺍﻥ ﲟﻌﲎ ﰒ ﻳﺮﺟﻊ ﻋﻦ ﺍﻟﻐﻔﺮﺍﻥ ﺑﺬﻟﻚ ﺍﳌﻌﲎ ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﳚﻮﺩ ﺑﺎﻟﻐﻔﺮﺍﻥ ﲟﻌﲎ ﰒ ﳚﻮﺩ ﺑﺎﻟﻐﻔﺮﺍﻥ ﺑﺄﻗﻞ ﻣﻦ ﺫﻟﻚ ﺍﳌﻌﲎ ﻭﺑﺄﻳﺴﺮﻩ ﻋﻠﻰ ﺧﻠﻘﻪ ﺍﻟﺬﻳﻦ ﺟﺎﺩ ﺑﺬﻟﻚ ﻋﻠﻴﻬﻢ ﻓﺒﺎﻥ ﲟﺎ ﺫﻛﺮﻧﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻨﻪ ﺍﺧﺘﻼﻑ ﺍﻟﻌﺪﺩﻳﻦ ﰲ ﺍﻵﺛﺎﺭ ﺍﻟﱵ ﺭﻭﻳﻨﺎﻫﺎ ﻭﺍﷲ ﻧﺴﺄﻟﻪ ﺍﻟﺘﻮﻓﻴﻖ . ﺕ َﻋ ْﻨﻪُ ﺐ ﺍﹾﻟ ﹶﻜﺒَﺎِﺋ َﺮ َﻭﻛﹸﻔﱢ َﺮ ْ ﺤ َﻤ ﹶﻞ ﺍﻟﹾ َﻤﻐْ ِﻔ َﺮﺓﹸ َﻋﻠﹶﻰ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﺍﻟﺘﱠ ِﻘﻲﱢ ﺍﻟﱠﺬِﻱ ﺍ ْﺟَﺘَﻨ َ ﺕ .ﹶﻓﻠﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ ﺗُ ْ ﻭَﻫَﺬﹶﺍ ﺩُﻋَﺎﺀٌ ﹶﻟﻪُ َﺑ ْﻌ َﺪ ﺍ ﹾﻟ َﻤ ْﻮ ِ ﺖ )(١ ﺏ ﺍ ﹾﻟ َﻤ ْﻐ ِﻔ َﺮ ِﺓ ِﻟ ﹾﻠ َﻤﻴﱢ ِ ﲔ .ﹶﻓﻌُِﻠ َﻢ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍﻟﺪﱡﻋَﺎ َﺀ ِﻣ ْﻦ ﹶﺃ ْﺳﺒَﺎ ﹺ ﻚ َﻣ ْﻐﻔﹸﻮ ٌﺭ ﹶﻟﻪُ ِﻋْﻨ َﺪ ﺍ ﹾﻟ ُﻤَﺘﻨَﺎ ﹺﺯ ِﻋ َ ﺍﻟﺼﱠﻐَﺎِﺋﺮُ َﻭ ْﺣ َﺪﻩُ ؛ ﹶﻓﹺﺈﻥﱠ ﹶﺫِﻟ َ __________ ) - (١ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ (٢٢٦٩٤ﻋ ْﻦ ُﻣﻌَﺎ ٍﺫ َﻋ ْﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹶﻟ ْﻦ َﻳ ْﻨ ﹶﻔ َﻊ َﺣ ﹶﺬ ٌﺭ ِﻣ ْﻦ ﹶﻗ َﺪ ﹴﺭ َﻭﹶﻟ ِﻜﻦﱠ ﺍﻟﺪﱡﻋَﺎ َﺀ َﻳ ْﻨ ﹶﻔﻊُ ِﻣﻤﱠﺎ َﻧ َﺰ ﹶﻝ َﻭ ِﻣﻤﱠﺎ ﹶﻟ ْﻢ َﻳ ْﻨ ﹺﺰ ﹾﻝ ﹶﻓ َﻌﹶﻠﻴْﻜﹸﻢْ ﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ِﻋﺒَﺎ َﺩ ﺍﻟﻠﱠ ِﻪ « ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻟﻐﲑﻩ. ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ،ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ،ﺍﻹﺻﺪﺍﺭ ) - ٢ﺝ / ٨ﺹ (١٥٤ ) - ٤٢٦٤ﺍﻟﺪﻋﺎﺀ ﻳﻨﻔﻊ ﳑﺎ ﻧﺰﻝ( ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻭﺍﳌﻜﺎﺭﻩ ﺃﻱ ﻳﺴﻬﻞ ﲢﻤﻞ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﺒﻼﺀ ﻓﻴﺼﱪﻩ ﺃﻭ ﻳﺮﺿﻴﻪ ﺣﱴ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﺘﻤﻨﻴﹰﺎ ﺧﻼﻓﻪ )ﻭﳑﺎ ﱂ ﻳﻨﺰﻝ( ﻣﻨﻬﺎ ﺑﺄﻥ ﻳﺼﺮﻑ ﺫﻟﻚ ﻋﻨﻪ ﺃﻭ ﳝﺪﻩ ﻗﺒﻞ ﺍﻟﻨﺰﻭﻝ ﺑﺘﺄﻳﻴﺪ ﺇﳍﻲ ﻣﻦ ﻋﻨﺪﻩ ﺣﱴ ﻻ ﻳﻌﺒﺄ ﺑﻪ ﺇﺫﺍ ﻧﺰﻝ )ﻓﻌﻠﻴﻜﻢ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ( ﲝﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ )ﺑﺎﻟﺪﻋﺎﺀ( ﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﺍﻟﻔﺎﺀ ﺟﺰﺍﺀ ﺷﺮﻁ ﳏﺬﻭﻑ ﻳﻌﲏ ﺇﺫﺍ ﺭﺯﻕ ﺑﺎﻟﺪﻋﺎﺀ ﺍﻟﺼﱪ ﻭﺍﻟﺘﺤﻤﻞ ﺑﺎﻟﻘﻀﺎﺀ ﺍﻟﻨﺎﺯﻝ ﻭﻳﺮﺩ ﺑﻪ ﺍﻟﻘﻀﺎﺀ ﻏﲑ ﺍﻟﻨﺎﺯﻝ ﻓﺎﻟﺰﻣﻮﺍ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺍﻟﺪﻋﺎﺀ ﻭﺣﺎﻓﻈﻮﺍ ﻋﻠﻴﻪ ﻭﺧﺺ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺑﺎﻟﺬﻛﺮ ﲢﺮﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺎﻟﺰﻣﻮﺍ ﻭﺍﺟﺘﻬﺪﻭﺍ ﻭﺃﳊﻮﺍ ﻓﻴﻪ ﻭﺩﺍﻭﻣﻮﺍ ﻋﻠﻴﻪ ﻷﻥ ﺑﻪ ﳛﺎﺯ ﺍﻟﺜﻮﺍﺏ ﻭﳛﺼﻞ ﻣﺎ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻭﻛﻔﻰ ﺑﻪ ﺷﺮﻓﹰﺎ ﺃﻥ ﺗﺪﻋﻮﻩ ﻓﻴﺠﻴﺒﻚ ﻭﳜﺘﺎﺭ ﻟﻚ ﻣﺎ ﻫﻮ ﺍﻷﺻﻠﺢ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻵﺟﻞ ﻭﺧﺺ ﻋﺒﺎﺩ ﺍﻟﻠﹼﻪ ﺑﺎﻟﺬﻛﺮ ﺯﻳﺎﺩﺓ ﰲ ﺍﳊﺚ ﻭﺇﳝﺎﺀ ﺇﱃ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ. ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ) -ﺝ / ٦ﺹ ( ٣٠٠ ﺣﺪﻳﺚ ﻻ ﻳﺮﺩ ﺍﻟﻘﻀﺎﺀ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ﻳﻘﻮﻝ ﺍﻟﺴﺎﺋﻞ :ﻣﺎ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ): -ﻻ ﻳﺮﺩ ﺍﻟﻘﻀﺎﺀ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ( ؟ ﺍﳉﻮﺍﺏ :ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻭ ﹰﻻ ﺃﻥ ﺳﺆﺍﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﺩﻋﺎﺋﻪ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺮﻏﺐ ﻓﻴﻬﺎ ﺷﺮﻋﹰﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ ]:ﺍﻋﻠﻢ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﳌﺨﺘﺎﺭ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﶈﺪﺛﻮﻥ ﻭﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺐ ﹶﻟ ﹸﻜ ْﻢ ( ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺔ . ٦٠ﻭﻗﺎﻝ ﺗﻌﺎﱃ ):ﺍﺩﻋﻮﺍ َﺭﺑﱠ ﹸﻜ ْﻢ ﺠ ْ ﻣﺴﺘﺤﺐ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ َ ) :ﻭﻗﹶﺎ ﹶﻝ َﺭﺑﱡﻜﹸﻢُ ﺍ ْﺩﻋُﻮﻧﹺﻲ ﹶﺃ ْﺳَﺘ ﹺ ﺗَﻀَﺮﱡﻋًﺎ َﻭﺧُﻔﹾَﻴ ﹰﺔ ( ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺔ . ٥٥ﺍﻷﺫﻛﺎﺭ ﺹ. ٣٤٠ ﻭﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺃﻥ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ ):ﻟﻴﺲ ﺷﻲﺀ ﺃﻛﺮﻡ
ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ . ١٣٨/٣ ﻭﻋﻨﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ ):ﻣﻦ ﺳﺮّﻩ ﺃﻥ ﻳﺴﺘﺠﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﻟﻜﺮﺏ ﻓﻠﻴﻜﺜﺮ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺮﺧﺎﺀ ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺣﺪﻳﺚ ﺣﺴﻦ ﺍﻧﻈﺮ ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ .١٤٠/٣ ﻭﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ ):ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ( ﰒ ﻗﺮﺃ ) ﺴَﺘ ﹾﻜﹺﺒﺮُﻭ ﹶﻥ َﻋ ْﻦ ِﻋﺒَﺎ َﺩﺗِﻲ َﺳَﻴ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ َﺟ َﻬﻨﱠ َﻢ ﺩَﺍ ِﺧﺮﹺﻳ َﻦ ( ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺍﻵﻳﺔ ٦٠ ﺐ ﹶﻟ ﹸﻜ ْﻢ ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْ ﺠ ْ َﻭﻗﹶﺎ ﹶﻝ َﺭﺑﱡﻜﹸﻢُ ﺍ ْﺩﻋُﻮﹺﻧﻲ ﹶﺃ ْﺳَﺘ ﹺ .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ . ﻭﻋﻦ ﺟﺎﺑﺮ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﻮﻝ ):ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻳﺪﻋﻮ ﺑﺪﻋﺎﺀ ﺇﻻ ﺁﺗﺎﻩ ﺍﷲ ﻣﺎ ﺳﺄﻝ ﺃﻭ ﻛﻒ ﻋﻨﻪ ﻣﻦ ﺳﻮﺀ ﻣﺜﻠﻪ ﻣﺎ ﱂ ﻳﺪﻉ ﺑﺈﰒ ﺃﻭ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ . ١٤٠/٣ ﻭﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ): -ﻣﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﻣﺴﻠﻢ ﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺪﻋﻮﺓ ﺇﻻ ﺁﺗﺎﻩ ﺍﷲ ﺇﻳﺎﻫﺎ ﺃﻭ ﺻﺮﻑ ﻋﻨﻪ ﻣﻦ ﺍﻟﺴﻮﺀ ﻣﺜﻠﻬﺎ ﻣﺎ ﱂ ﻳﺪﻉ ﲟﺄﰒ ﺃﻭ ﺑﻘﻄﻴﻌﺔ ﺭﺣﻢ .ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﻟﻘﻮﻡ ﺇﺫﹰﺍ ﻧﻜﺜﺮ ؟ ﻗﺎﻝ :ﺍﷲ ﺃﻛﺜﺮ ( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺣﺴﻦ ﺻﺤﻴﺢ ﻭﻛﺬﺍ ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ . ١٨١/١ ﺇﺫﺍ ﺗﻘﺮﺭ ﻫﺬﺍ ﻓﻨﻌﻮﺩ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﳏﻞ ﺍﻟﺴﺆﺍﻝ ﻓﺄﻗﻮﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺭﺩ ﺑﻠﻔﻆ ﺁﺧﺮ ﻭﻫﻮ ):ﻻ ﻳﺮﺩ ﺍﻟﻘﺪﺭ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﻳﺰﻳﺪ ﰲ ﺍﻟﻌﻤﺮ ﺇﻻ ﺍﻟﱪ ( ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﺑﻠﻔﻆ ):ﻻ ﻳﺮﺩ ﺍﻟﻘﻀﺎﺀ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ( ﻭﻫﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ . ٢٢٥/٢ ﻭﻗﺪ ﻗﺮﺭ ﺍﻟﻌﻠﻤﺎﺀ ]:ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺳﺒﺐ ﰲ ﺣﺼﻮﻝ ﺍﳋﲑ ﻭﺃﻥ ﻫﻨﺎﻙ ﺃﺷﻴﺎﺀ ﻣﻘﺪﺭﺓ ﻭﻣﺮﺑﻮﻃﺔ ﺑﺄﺳﺒﺎﺏ ﻓﺈﺫﺍ ﲢﻘﻖ ﺍﻟﺴﺒﺐ ﻭﻗﻊ ﺍﳌﻘﺪﺭ ﻭﺇﺫﺍ ﱂ ﻳﺘﺤﻘﻖ ﺍﻟﺴﺒﺐ ﱂ ﻳﻘﻊ ،ﻓﺈﺫﺍ ﺩﻋﺎ ﺍﳌﺴﻠﻢ ﺭﺑﻪ ﺣﺼﻞ ﻟﻪ ﺍﳋﲑ ﻭﺇﺫﺍ ﱂ ﻳﺪﻉ ﻭﻗﻊ ﺑﻪ ﺍﻟﺸﺮ ﻛﻤﺎ ﺟﻌﻞ ﺍﷲ ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺳﺒﺒﺎﹰ ﻟﻄﻮﻝ ﺍﻟﻌﻤﺮ ﻭﻗﻄﻴﻌﺔ ﺍﻟﺮﺣﻢ ﺳﺒﺒﺎﹰ ﻟﻀﺪﻩ [ ﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻔﻮﺯﺍﻥ . ١٠٣/٢ ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ]:ﻭﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺃﻧﻔﻊ ﺍﻷﺩﻭﻳﺔ ﻭﻫﻮ ﻋﺪﻭ ﺍﻟﺒﻼﺀ ﻳﺪﺍﻓﻌﻪ ﻭﻳﻌﺎﳉﻪ ﻭﳝﻨﻊ ﻧﺰﻭﻟﻪ ﻭﻳﺮﻓﻌﻪ ﺃﻭ ﳜﻔﻔﻪ ﺇﺫﺍ ﻧﺰﻝ ﻭﻫﻮ ﺳﻼﺡ ﺍﳌﺆﻣﻦ ﻛﻤﺎ ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ): -ﺍﻟﺪﻋﺎﺀ ﺳﻼﺡ ﺍﳌﺆﻣﻦ ﻭﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﻭﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻟﻪ ﻣﻊ ﺍﻟﺒﻼﺀ ﺛﻼﺙ ﻣﻘﺎﻣﺎﺕ :ﺃﺣﺪﻫﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺒﻼﺀ ﻓﻴﺪﻓﻌﻪ ،ﺍﻟﺜﺎﱐ ﺃﻥ ﻳﻜﻮﻥ ﺃﺿﻌﻒ ﻣﻦ ﺍﻟﺒﻼﺀ ﻓﻴﻘﻮﻯ ﻋﻠﻴﻪ ﺍﻟﺒﻼﺀ ﻓﻴﺼﺎﺏ ﺑﻪ ﺍﻟﻌﺒﺪ ﻭﻟﻜﻦ ﻗﺪ ﳜﻔﻔﻪ ﻭﺇﻥ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ،ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﻳﺘﻘﺎﻭﻣﺎ ﻭﳝﻨﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ ﻭﻗﺪ ﺭﻭﻯ ﺍﳊﺎﻛﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ): -ﻻ ﻳﻐﲏ ﺣﺬﺭ ﻣﻦ ﻗﺪﺭ ﻭﺍﻟﺪﻋﺎﺀ ﻳﻨﻔﻊ ﳑﺎ ﻧﺰﻝ ﻭﳑﺎ ﱂ ﻳﻨﺰﻝ ﻭﺇﻥ ﺍﻟﺒﻼﺀ ﻟﻴﻨﺰﻝ ﻓﻴﻠﻘﺎﻩ ﺍﻟﺪﻋﺎﺀ ﻓﻴﻌﺘﻠﺠﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ( ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﻋﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ ):ﺍﻟﺪﻋﺎﺀ ﻳﻨﻔﻊ ﳑﺎ ﻧﺰﻝ ﻭﳑﺎ ﱂ ﻳﻨﺰﻝ ﻓﻌﻠﻴﻜﻢ ﻋﺒﺎﺩ ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ .ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺣﺪﻳﺚ ﺛﻮﺑﺎﻥ ﻋﻦ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻻ ﻳﺮﺩ ﺍﻟﻘﺪﺭ ﺇﻻ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﻳﺰﻳﺪ ﰲ ﺍﻟﻌﻤﺮ ﺇﻻ ﺍﻟﱪ ﻭﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺤﺮﻡ ﺍﻟﺮﺯﻕ ﺑﺎﻟﺬﻧﺐ ﻳﺼﻴﺒﻪ ( [ .ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﺹ. ٤ ﻭﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺃﻳﻀﹰﺎ ]:ﻭﻫﺎ ﻫﻨﺎ ﺳﺆﺍﻝ ﻣﺸﻬﻮﺭ ﻭﻫﻮ ﺃﻥ ﺍﳌﺪﻋﻮ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺪﺭ ﱂ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﻭﻗﻮﻋﻪ ﺩﻋﺎ ﺑﻪ ﺍﻟﻌﺒﺪ ﺃﻭ ﱂ ﻳﺪﻉ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻗﺪ ﻗﺪﺭ ﱂ ﻳﻘﻊ ﺳﻮﺍﺀ ﺳﺄﻟﻪ ﺍﻟﻌﺒﺪ ﺃﻭ ﱂ ﻳﺴﺄﻟﻪ ﻓﻈﻨﺖ ﻃﺎﺋﻔﺔ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻓﺘﺮﻛﺖ ﺍﻟﺪﻋﺎﺀ ﻭﻗﺎﻟﺖ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ ﻭﻫﺆﻻﺀ ﻣﻊ ﻓﺮﻁ ﺟﻬﻠﻬﻢ ﻭﺿﻼﳍﻢ ﻣﺘﻨﺎﻗﻀﻮﻥ ﻓﺈﻥ ﺍﻃﺮﺩ ﻣﺬﻫﺒﻬﻢ ﻟﻮﺟﺐ ﺗﻌﻄﻴﻞ ﲨﻴﻊ
ﺍﻷﺳﺒﺎﺏ ﻓﻴﻘﺎﻝ ﻷﺣﺪﻫﻢ ﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺒﻊ ﻭﺍﻟﺮﻱ ﻗﺪ ﻗﺪﺭﺍ ﻟﻚ ﻓﻼ ﺑﺪ ﻣﻦ ﻭﻗﻮﻋﻬﻤﺎ ﺃﻛﻠﺖ ﺃﻭ ﱂ ﺗﺄﻛﻞ ﻭﺇﻥ ﱂ ﻳﻘﺪﺭﺍ ﱂ ﻳﻘﻌﺎ ﺃﻛﻠﺖ ﺃﻭ ﱂ ﺗﺄﻛﻞ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻗﺪﺭ ﻟﻚ ﻓﻼ ﺑﺪ ﻣﻨﻪ ﻭﻃﺄﺕ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﻣﺔ ﺃﻭ ﱂ ﺗﻄﺄﳘﺎ ﻭﺇﻥ ﱂ ﻳﻘﺪﺭ ﱂ ﻳﻜﻦ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺰﻭﻳﺞ ﻭﺍﻟﺘﺴﺮﻱ ﻭﻫﻠﻢ ﺟﺮﺍ ،ﻓﻬﻞ ﻳﻘﺎﻝ ﻫﺬﺍ ﻋﺎﻗﻞ ﺃﻭ ﺁﺩﻣﻲ ﺑﻞ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺒﻬﻴﻢ ﻣﻔﻄﻮﺭ ﻋﻠﻰ ﻣﺒﺎﺷﺮﺓ ﻼ ﻭﺗﻜﺎﻳﺲ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻬﺑﺎ ﻗﻮﺍﻣﻪ ﻭﺣﻴﺎﺗﻪ ﻓﺎﳊﻴﻮﺍﻧﺎﺕ ﺃﻋﻘﻞ ﻭﺃﻓﻬﻢ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﻛﺎﻷﻧﻌﺎﻡ ﺑﻞ ﻫﻢ ﺃﺿﻞ ﺳﺒﻴ ﹰ ﺑﻌﻀﻬﻢ ﻭﻗﺎﻝ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺪﻋﺎﺀ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﺒﺪ ﺍﶈﺾ ﻳﺜﻴﺐ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺪﺍﻋﻲ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺄﺛﲑ ﰲ ﺍﳌﻄﻠﻮﺏ ﺑﻮﺟﻪ ﻣﺎ ﻭﻻ ﻓﺮﻕ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻜﻴﺲ ﺑﲔ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻹﻣﺴﺎﻙ ﻋﻨﻪ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﰲ ﺍﻟﺘﺄﺛﲑ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ ﻭﺍﺭﺗﺒﺎﻁ ﺍﻟﺪﻋﺎﺀ ﻋﻨﺪﻫﻢ ﺑﻪ ﻛﺎﺭﺗﺒﺎﻁ ﺍﻟﺴﻜﻮﺕ ﻭﻻ ﻓﺮﻕ ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺃﻛﻴﺲ ﻣﻦ ﻫﺆﻻﺀ ﺑﻞ ﺍﻟﺪﻋﺎﺀ ﻋﻼﻣﺔ ﳎﺮﺩﺓ ﻧﺼﺒﻬﺎ ﺍ ﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺎﺭﺓ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ ﻓﻤﱴ ﻭﻓﻖ ﺍﻟﻌﺒﺪ ﻟﻠﺪﻋﺎﺀ ﻛﺎﻥ ﺫﻟﻚ ﻋﻼﻣﺔ ﻟﻪ ﻭﺃﻣﺎﺭﺓ ﻋﻠﻰ ﺃﻥ ﺣﺎﺟﺘﻪ ﻗﺪ ﻗﻀﻴﺖ
ﻭﻫﺬﺍ ﻛﻤﺎ ﺇﺫﺍ ﺭﺃﻳﺖ ﻏﻴﻤﹰﺎ ﺃﺳﻮﺩﹰﺍ ﺑﺎﺭﺩﹰﺍ ﰲ ﺯﻣﻦ ﺍﻟﺸﺘﺎﺀ ﻓﺈﻥ ﺫﻟﻚ ﺩﻟﻴﻞ ﻭﻋﻼﻣﺔ ﻋﻠﻰ ﺃﻧﻪ ﳝﻄﺮ ﻗﺎﻟﻮﺍ ﻭﻫﻜﺬﺍ ﺣﻜﻢ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻊ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ ﻣﻊ ﺍﻟﻌﻘﺎﺏ ﻫﻲ ﺃﻣﺎﺭﺍﺕ ﳏﻀﺔ ﻟﻮﻗﻮﻉ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻷﻬﻧﺎ ﺃﺳﺒﺎﺏ ﻟﻪ ﻭﻫﻜﺬﺍ ﻋﻨﺪﻫﻢ ﺍﻟﻜﺴﺮ ﻣﻊ ﺍﻹﻧﻜﺴﺎﺭ ﻭﺍﳊﺮﻕ ﻣﻊ ﺍﻹﺣﺮﺍﻕ ﻭﺍﻹﺯﻫﺎﻕ ﻣﻊ ﺍﻟﻘﺘﻞ ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺳﺒﺒﺎﹰ ﺃﻟﺒﺘﺔ ﻭﻻ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺇﻻ ﲟﺠﺮﺩ ﺍﻹﻗﺘﺮﺍﻥ ﺍﻟﻌﺎﺩﻱ ﻻ ﺍﻟﺘﺄﺛﲑ ﺍﻟﺴﺒﱯ ﻭﺧﺎﻟﻔﻮﺍ ﺑﺬﻟﻚ ﺍﳊﺲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺸﺮﻉ ﻭﺍﻟﻔﻄﺮﺓ ﻭﺳﺎﺋﺮ ﻃﻮﺍﺋﻒ ﺍﻟﻌﻘﻼﺀ ﺑﻞ ﺃﺿﺤﻜﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻘﻼﺀ .ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻫﻬﻨﺎ ﻗﺴﻤﹰﺎ ﺛﺎﻟﺜﹰﺎ ﻏﲑ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺴﺎﺋﻞ ﻭﻫﻮ ﺃﻥ ﻫﺬﺍ ﺍﳌﻘﺪﻭﺭ ﻗﺪﺭ ﺑﺄﺳﺒﺎﺏ ﻭﻣﻦ ﺃﺳﺒﺎﺑﻪ ﺍﻟﺪﻋﺎﺀ ﻓﻠﻢ ﻳﻘﺪﺭ ﳎﺮﺩﹰﺍ ﻋﻦ ﺳﺒﺒﻪ ﻭﻟﻜﻦ ﻗﺪﺭ ﺑﺴﺒﺒﻪ ﻓﻤﱴ ﺃﺗﻰ ﺍﻟﻌﺒﺪ ﺑﺎﻟﺴﺒﺐ ﻭﻗﻊ ﺍﳌﻘﺪﻭﺭ ﻭﻣﱴ ﱂ ﻳﺄﺕ ﺑﺎﻟﺴﺒﺐ ﺍﻧﺘﻘﻰ ﺍﳌﻘﺪﻭﺭ ﻭﻫﺬﺍ ﻛﻤﺎ ﻗﺪﺭ ﺍﻟﺸﺒﻊ ﻭﺍﻟﺮﻱ ﺑﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ .ﻭﻛﺬﻟﻚ ﻗﺪﺭ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﺑﺎﻷﻋﻤﺎﻝ ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻫﻮ ﺍﳊﻖ .ﻭﺣﻴﻨﺌﺬٍ ﻓﺎﻟﺪﻋﺎﺀ ﻣﻦ ﺃﻗﻮﻯ ﺍﻷﺳﺒﺎﺏ ﻓﺈﺫﺍ ﻗﺪﺭ ﻭﻗﻮﻉ ﺍﳌﺪﻋﻮ ﺑﻪ ﺑﺎﻟﺪﻋﺎﺀ ﱂ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺪﻋﺎﺀ ﻛﻤﺎ ﻻ ﻳﻘﺎﻝ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﲨﻴﻊ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻷﻋﻤﺎﻝ ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺃﻧﻔﻊ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﺃﺑﻠﻎ ﰲ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻋﻠﻢ ﺍﻷﻣﺔ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺃﻓﻘﻬﻬﻢ ﰲ ﺩﻳﻨﻪ ﻛﺎﻧﻮﺍ ﺃﻗﻮﻡ ﻬﺑﺬﺍ ﺍﻟﺴﺒﺐ ﻭﺷﺮﻭﻃﻪ ﻭﺁﺩﺍﺑﻪ ﻣﻦ ﻏﲑﻫﻢ ﻭﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﺴﺘﻨﺼﺮ ﺑﻪ ﻋﻠﻰ ﻋﺪﻭﻩ ﻭﻛﺎﻥ ﺃﻋﻈﻢ ﺟﻨﺪﻩ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻠﺼﺤﺎﺑﺔ ﻟﺴﺘﻢ ﺗﻨﺼﺮﻭﻥ ﺑﻜﺜﺮﺓ ﻭﺇﳕﺎ ﺗﻨﺼﺮﻭﻥ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﱐ ﻻ ﺃﲪﻞ ﻫﻢﱠ ﺍﻹﺟﺎﺑﺔ ﻭﻟﻜﻦ ﻫﻢﱠ ﺍﻟﺪﻋﺎﺀ ﻓﺈﺫﺍ ﺃﳍﻤﺖ ﺍﻟﺪﻋﺎﺀ ﻓﺈﻥ ﺍﻹﺟﺎﺑﺔ ﻣﻌﻪ [ ﺍﳉﻮﺍﺏ ﺍﻟﻜﺎﰲ ﺹ - ٨ .٩ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ]:ﻓﺈﻥ ﻗﻠﺖ ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻘﻀﺎﺀ ﻻ ﻣﺮﺩ ﻟﻪ ﻓﺎﻋﻠﻢ ﺃﻥ ﻣﻦ ﺍﻟﻘﻀﺎﺀ ﺭﺩ ﺍﻟﺒﻼﺀ ﺑﺎﻟﺪﻋﺎﺀ ﻓﺎﻟﺪﻋﺎﺀ ﺳﺒﺐ ﻟﺮﺩ ﺍﻟﺒﻼﺀ ﻭﺍﺳﺘﺠﻼﺏ ﺍﻟﺮﲪﺔ ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﺮﺱ ﺳﺒﺐ ﻟﺮﺩ ﺍﻟﺴﻬﻢ ﻭﺍﳌﺎﺀ ﺳﺒﺐ ﳋﺮﻭﺝ ﺍﻟﻨﺒﺎﺕ ﻣﻦ ﺍﻷﺭﺽ ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺘﺮﺱ ﻳﺪﻓﻊ ﺍﻟﺴﻬﻢ ﻓﻴﺘﺪﺍﻓﻌﺎﻥ ﻓﻜﺬﻟﻚ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺒﻼﺀ ﻳﺘﻌﺎﳉﺎﻥ ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻻ ﳛﻤﻞ ﺍﻟﺴﻼﺡ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﺧﺬﻭﺍ ﺣﺬﺭﻛﻢ ( ﻭﺃﻥ ﻻ ﻳﺴﻘﻲ ﺍﻻﺭﺽ ﺑﻌﺪ ﺑﺚ ﺍﻟﺒﺬﺭ ﻓﻴﻘﺎﻝ ﺇﻥ ﺳﺒﻖ ﺍﻟﻘﻀﺎﺀ ﺑﺎﻟﻨﺒﺎﺕ ﻧﺒﺖ ﺍﻟﺒﺬﺭ ﻭﺇﻥ ﱂ ﻳﺴﺒﻖ ﱂ ﻳﻨﺒﺖ ﺑﻞ ﺭﺑﻂ ﺍﻷﺳﺒﺎﺏ ﺑﺎﳌﺴﺒﺒﺎﺕ ﻫﻮ ﺍﻟﻘﻀﺎﺀ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻫﻮ ﻛﻤﻠﺢ ﺍﻟﺒﺼﺮ ﺃﻭ ﻫﻮ ﺃﻗﺮﺏ ﻭﺗﺮﺗﻴﺐ ﺗﻔﺼﻴﻞ ﺍﳌﺴﺒﺒﺎﺕ ﻋﻠﻰ ﺗﻔﺎﺻﻴﻞ ﺍﻷﺳﺒﺎﺏ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺞ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻫﻮ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺬﻱ ﻗﺪﺭ ﺍﳋﲑ ﻗﺪﺭﻩ ﺑﺴﺒﺐ ﻭﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻟﺸﺮ ﻗﺪﺭ ﻟﺪﻓﻌﻪ ﺳﺒﺒﹰﺎ ﻓﻼ ﺗﻨﺎﻗﺺ ﺑﲔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻋﻨﺪ ﻣﻦ ﺍﻧﻔﺘﺤﺖ ﺑﺼﲑﺗﻪ ﰒ ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﻟﺬﻛﺮ ﻓﺈﻧﻪ ﻳﺴﺘﺪﻋﻲ ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﻣﻊ ﺍﷲ ﻭﻫﻮ ﻣﻨﺘﻬﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻟﺬﻟﻚ ﻗﺎﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ):-ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ ( ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﳋﻠﻖ ﺃﻧﻪ ﻻ ﺗﻨﺼﺮﻑ ﻗﻠﻮﻬﺑﻢ ﺇﱃ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻻ ﻋﻨﺪ ﺇﳌﺎﻡ ﺣﺎﺟﺔ ﻭﺇﺭﻫﺎﻕ ﻣﻠﻤﺔ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻣﺴﻪ ﺍﻟﺸﺮ ﻓﺬﻭ ﺩﻋﺎﺀ ﻋﺮﻳﺾ ﻓﺎﳊﺎﺟﺔ ﲢﻮﺝ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺪﻋﺎﺀ ﻳﺮﺩ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﷲ ﻋﺰ ﻼ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﻭﺟﻞ ﺑﺎﻟﺘﻀﺮﻉ ﻭﺍﻻﺳﺘﻜﺎﻧﺔ ﻓﻴﺤﺼﻞ ﺑﻪ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﻫﻮ ﺃﺷﺮﻑ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻟﺬﻟﻚ ﺻﺎﺭ ﺍﻟﺒﻼﺀ ﻣﻮﻛ ﹰ
ﺍﻟﺴﻼﻡ ﰒ ﺍﻷﻭ ﻟﻴﺎﺀ ﰒ ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ ﻷﻧﻪ ﻳﺮﺩ ﺍﻟﻘﻠﺐ ﺑﺎﻹﻓﺘﻘﺎﺭ ﻭﺍﻟﺘﻀﺮﻉ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﳝﻨﻊ ﻣﻦ ﻧﺴﻴﺎﻧﻪ ﻭﺃﻣﺎ ﺍﻟﻐﲎ ﻓﺴﺒﺐ ﻟﻠﺒﻄﺮ ﰲ ﻏﺎﻟﺐ ﺍﻷﻣﻮﺭ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻄﻐﻰ ﺃﻥ ﺭﺁﻩ ﺍﺳﺘﻐﲎ [ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ . ٣٣٣/١
| ٢٠١٠ ISLAM ICBOOK.W Sجمي ع ا لح قو ق مت احة لج ميع ا لمسل م ين
ﻛﺘﺎﺏ :ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍ ﻟﻌﻘﻮﺑﺔ ﻋﻦ ﺍ ﻟﻌﺒﺪ ﺍﳌﺆ ﻟﻒ :ﺷﻴ ﺦ ﺍﻹﺳﻼﻡ ﺍ ﺑﻦ ﺗﻴﻤﻴﺔ ﺖ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ ):(١ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﹾﻟ ﺨَﺎ ِﻣﺲُ ( :ﻣَﺎ ﻳُ ْﻌ َﻤﻞﹸ ِﻟ ﹾﻠ َﻤﻴﱢ ِ ﻚ ﺍ ﹾﻟ ِﻌ ْﺘ ُﻖ )(٣ ﻕ ﺍ ﹾﻟﹶﺄِﺋﻤﱠ ِﺔ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﺤ ِﺔ ﺍﻟﺼﱠ ﹺﺮ َﳛ ِﺔ ﻭَﺍﺗﱢﻔﹶﺎ ﹺ ﺹ ﺍﻟﺴﱡﻨﱠ ِﺔ ﺍﻟﺼﱠ ﺤِﻴ َ ﻛﹶﺎﻟﺼﱠ َﺪﹶﻗ ِﺔ ﻭَﻧَ ﺤْﻮﹺﻫَﺎ) ،(٢ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ َﻳﻨَْﺘ ِﻔﻊُ ﹺﺑ ِﻪ ﹺﺑُﻨﺼُﻮ ﹺ __________ ) - (١ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ ( ١١٨٦ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (٢٤٤٦ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٨ﺹ (٩٨٣ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ ١٠ /ﺹ (٦٨٦ﻭﻓﻔﺮﻭﺍ ﺇﱃ ﺍﷲ) - ١ﺝ / ١ﺹ ( ٤٢٩ ﺕ ) - (٢ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)َ ( ٤٣١٠ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ » ﺇﹺﺫﹶﺍ ﻣَﺎ َ ﺢ ﻳَﺪْﻋُﻮ ﹶﻟﻪُ «. ﺻ َﺪﹶﻗ ٍﺔ ﺟَﺎ ﹺﺭَﻳ ٍﺔ ﹶﺃ ْﻭ ِﻋ ﹾﻠ ﹴﻢ ﻳُ ْﻨَﺘ ﹶﻔﻊُ ﹺﺑ ِﻪ ﹶﺃ ْﻭ َﻭﹶﻟ ٍﺪ ﺻَﺎِﻟ ﹴ ﻼﹶﺛ ٍﺔ ﹺﺇﻻﱠ ِﻣ ْﻦ َ ﺍ ِﻹ ْﻧﺴَﺎ ﹸﻥ ﺍ ْﻧ ﹶﻘ ﹶﻄ َﻊ َﻋ ْﻨﻪُ َﻋ َﻤﻠﹸ ﻪُ ﹺﺇﻻﱠ ِﻣ ْﻦ ﹶﺛ ﹶ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٦ﺹ ( ٢١ ﺠﻮَﺍﺏ ﹶﻟﻪُ ،ﹺﺇﻟﱠﺎ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺷﻴَﺎﺀ ﺠﺪﱡﺩ ﺍ ﹾﻟ َ ﺤﺪِﻳﺚ ﹶﺃﻥﱠ َﻋﻤَﻞ ﺍ ﹾﻟ َﻤﻴﱢﺖ َﻳ ْﻨ ﹶﻘﻄِﻊ ﹺﺑ َﻤ ْﻮِﺗ ِﻪ َ ،ﻭَﻳ ْﻨ ﹶﻘﻄِﻊ َﺗ َ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ َ :ﻣ ْﻌﻨَﻰ ﺍ ﹾﻟ َ ﻚ ﺼﻨﹺﻴﻒ َ ،ﻭ ﹶﻛ ﹶﺬِﻟ َ ﻚ ﺍ ﹾﻟ ِﻌﻠﹾﻢ ﺍﻟﱠﺬِﻱ َﺧﻠﱠ ﹶﻔﻪُ ِﻣ ْﻦ َﺗ ْﻌﻠِﻴﻢ ﹶﺃ ْﻭ َﺗ ْ ﺍﻟﺜﱠﻠﹶﺎﺛﹶﺔ ؛ ِﻟ ﹶﻜ ْﻮﹺﻧ ِﻪ ﻛﹶﺎ ﹶﻥ ﺳَﺒَﺒﻬَﺎ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﹾﻮَﻟﹶﺪ ِﻣ ْﻦ ﹶﻛﺴْﺒﻪ َ ،ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺍﻟﺼﱠ َﺪﻗﹶﺔ ﺍﹾﻟ ﺠَﺎ ﹺﺭﻳَﺔ َ ،ﻭ ِﻫ َﻲ ﺍ ﹾﻟ َﻮﻗﹾﻒ . ﻚ ﻓِﻲ ِﻛﺘَﺎﺏ َﻭﻓِﻴ ِﻪ ﹶﻓﻀِﻴ ﻠﹶﺔ ﺍﻟﺰﱠﻭَﺍﺝ ِﻟ َﺮﺟَﺎ ِﺀ َﻭﻟﹶﺪ ﺻَﺎﻟِﺢ َ ،ﻭﹶﻗ ْﺪ َﺳَﺒ َﻖ َﺑﻴَﺎﻥ ِﺍ ْﺧِﺘﻠﹶﺎﻑ ﹶﺃ ْﺣﻮَﺍﻝ ﺍﻟﻨﱠﺎﺱ ﻓِﻴ ِﻪ ،ﻭَﺃﹶﻭْ ﺿَ ﺤْﻨَﺎ ﹶﺫِﻟ َ ﺼ ﺤﱠ ِﺔ ﹶﺃ ﺻْﻞ ﺍ ﹾﻟ َﻮﻗﹾﻒ َ ،ﻭ َﻋﻈِﻴﻢ ﺛﹶﻮَﺍﺑﻪ َ ،ﻭَﺑﻴَﺎﻥ ﹶﻓﻀِﻴﻠﹶﺔ ﺍ ﹾﻟ ِﻌﻠﹾﻢ ،ﻭَﺍﻟﹾ ﺤَﺚﹼ َﻋﻠﹶﻰ ﺍﻟِﺎ ْﺳِﺘ ﹾﻜﺜﹶﺎﺭ ِﻣ ْﻨ ُﻪ . ﺍﻟﻨﱢﻜﹶﺎﺡ َ .ﻭﻓِﻴ ِﻪ َﺩﻟِﻴﻞ ِﻟ ِ ﺨﺘَﺎﺭ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﻠﹸﻮﻡ ﺍﻟﹾﺄﹶﻧْﻔﹶﻊ ﻓﹶﺎﻟﹾﺄﹶﻧْﻔﹶﻊ َ .ﻭﻓِﻴ ِﻪ ﹶﺃﻥﱠ ﻭَﺍﻟﺘﱠﺮْﻏِﻴﺐ ﻓِﻲ َﺗ ْﻮﺭﹺﻳﺜﻪ ﺑﹺﺎﻟﺘﱠ ْﻌﻠِﻴ ﹺﻢ ﻭَﺍﻟﺘﱠﺼْﻨﹺﻴﻒ ﻭَﺍﻟﹾﺈﹺﻳﻀَﺎﺡ َ ،ﻭﹶﺃﻧﱠﻪُ ﻳَﻨْﺒَﻐِﻲ ﹶﺃ ﹾﻥ َﻳ ْ ﻚ ﹶﻗﻀَﺎﺀ ﺍﻟﺪﱠﻳْﻦ ﹶﻛﻤَﺎ َﺳَﺒ َﻖ . ﺠﻤَﻊ ﻋَﻠﹶﻴْﻬﹺﻤَﺎ َ ،ﻭ ﹶﻛ ﹶﺬِﻟ َ ﻚ ﺍﻟﺼﱠ َﺪﻗﹶﺔ َ ،ﻭ ُﻫﻤَﺎ ﻣُ ْ ﺍﻟﺪﱡﻋَﺎﺀ َﻳﺼِﻞ ﹶﺛﻮَﺍﺑﻪ ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢﺖ َ ،ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺠﺰﹺﻱ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ِﻋﻨْﺪ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ َﻭﻣُﻮَﺍﻓِﻘِﻴ ِﻪ ،ﻭَﻫَﺬﹶﺍ ﺩَﺍﺧِﻞ ﻓِﻲ ﹶﻗﻀَﺎﺀ ﺍﻟﺪﱠﻳْﻦ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﺣ ﺠﺎ ﻭَﺍﺟﹺﺒًﺎ َ ،ﻭﹺﺇ ﹾﻥ ﺤ ﺞّ ﹶﻓَﻴ ْ َﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟ َ ﺻﻴَﺎﻡ ﻓﹶﺎﻟﺼﱠ ﺤِﻴﺢ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻮِﻟﻲّ َﻳﺼُﻮﻡ َﻋ ْﻨ ُﻪ ، ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ِ ﻛﹶﺎ ﹶﻥ َﺗ ﹶﻄﻮﱡﻋًﺎ َﻭ ﺻﱠﻰ ﹺﺑ ِﻪ َﻭﻫُ َﻮ ِﻣ ْﻦ ﺑَﺎﺏ ﺍ ﹾﻟ َﻮ ﺻَﺎﻳَﺎ َ ،ﻭﹶﺃﻣﱠﺎ ﺇﹺﺫﹶﺍ ﻣَﺎ َ ﺖ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ﻓِﻲ ِﻛﺘَﺎﺏ ﺍﻟﺼﱢﻴَﺎﻡ . َﻭ َﺳَﺒ ﹶﻘ ْ ﺠ ْﻤﻬُﻮﺭ ﺃﹶﻧﱠﻬَﺎ ﻟﹶﺎ ﺗَﻠﹾ ﺤَﻖ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﺖ ﻭَﺍﻟﺼﱠﻠﹶﺎﺓ َﻋ ْﻨﻪُ َﻭَﻧ ﺤْﻮ ﳘﹶﺎ ﻓﹶﻤَﺬﹾﻫَﺐ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻭَﺍ ﹾﻟ ُ َﻭﹶﺃﻣﱠﺎ ِﻗﺮَﺍﺀَﺓ ﺍ ﹾﻟ ﹸﻘﺮْﺁﻥ َﻭ َﺟﻌْﻞ ﹶﺛﻮَﺍﻬﺑَﺎ ِﻟ ﹾﻠ َﻤﻴﱢ ِ ﺴﻠِﻢ . ﺻ ﺤِﻴﺢ ﻣُ ْ َ ،ﻭﻓِﻴﻬَﺎ ِﺧﻠﹶﺎﻑ َ ،ﻭ َﺳَﺒ َﻖ ﺇﹺﻳﻀَﺎﺣﻪ ﻓِﻲ ﹶﺃﻭﱠﻝ ﻫَﺬﹶﺍ ﺍﻟﺸﱠﺮْﺡ ﻓِﻲ َﺷﺮْﺡ ﻣُ ﹶﻘﺪﱢﻣَﺔ َ
ﺱ َﻋ ْﻦ َﺳ ْﻌ ِﺪ ْﺑ ﹺﻦ ُﻋﺒَﺎ َﺩ ﹶﺓ ﹶﺃﻧﱠﻪُ ﹶﺃﺗَﻰ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ) - (٣ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ ﺑﺮﻗﻢ)َ ( ٣٦٧١ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ
ﻚ « ﻭﻫﻮ ﺻﺤﻴﺢ . ﺠ ﹺﺰﺉُ ﻋَﻨْﻬَﺎ ﹶﺃ ﹾﻥ ﹶﺃ ْﻋِﺘ َﻖ ﻋَﻨْﻬَﺎ ﻗﹶﺎ ﹶﻝ » ﹶﺃ ْﻋِﺘ ْﻖ َﻋ ْﻦ ﺃﹸﻣﱢ َ ﺖ ﻭَ ﻋَﻠﹶﻴْﻬَﺎ ﻧَﺬﹾﺭٌ ﹶﺃﹶﻓﻴُ ْ ﹶﻓﻘﹶﺎ ﹶﻝ ﹺﺇﻥﱠ ﹸﺃﻣﱢﻰ ﻣَﺎَﺗ ْ ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٢ﺹ ( ٣٨٥١ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٨١٣٢ﻫﻞ ﺍﻟﺼﻼﺓ ﻋﻦ ﺍﳌﻴﺖ ﻣﺸﺮﻭﻋﺔ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ٠٢ :ﺫﻭ ﺍﳊﺠﺔ ١٤٢٤ ﺍﻟﺴﺆﺍﻝ ﻫﻞ ﳚﻮﺯ ﺃﻥ ﺃﺻﻠﻲ ﻋﻦ ﺍﳌﻴﺖ؟ ﺃﻡ ﺃﻧﻪ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺼﻴﺎﻡ ﻟﻪ؟ ﻭﻫﻞ ﻣﺎ ﻳﻘﺎﻡ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻳﺴﻤﻰ ﺍﻟﺸﺎﺩﺭ -ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺎﻣﺔ -ﻳﻌﺘﱪ ﺑﺪﻋﺔ ﻭﳌﺎﺫﺍ؟
ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍ ﻋﻨﺎ ﻭﻋﻦ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ: ﻓﺎﻷﺻﻞ ﺃﻥ ﻻ ﻳﺼﻠﻲ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ،ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ ) ﻭﺃﲨﻌﻮﺍ ﺃﻧﻪ ﻻ ﻳﺼﻠﻲ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ( ﺍﻧﺘﻬﻰ ﻣﻦ ﺲ ِﻟ ﹾﻠﹺﺈ ْﻧﺴَﺎ ِﻥ ﹺﺇﻟﱠﺎ ﻣَﺎ َﺳﻌَﻰ ( )ﺍﻟﻨﺠﻢ(٣٩: ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ) َﻭﹶﺃ ﹾﻥ ﹶﻟ ْﻴ َ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ﺍﶈﻀﺔ ﻓﻼ ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨﻴﺎﺑﺔ. ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﺗﺼﻠﻲ ﻧﺎﻓﻠﺔ ﰒ ﻬﺗﺐ ﺛﻮﺍﻬﺑﺎ ﻟﻠﻤﻴﺖ ،ﻓﻬﺬﺍ ﺃﺟﺎ ﺯﻩ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ. ﻗﺎﻝ ﰲ ﻣﱳ ﺍﻹﻗﻨﺎﻉ ﻣﻦ ﻛﺘﺐ ﺍﳊﻨﺎﺑﻠﺔ ) :ﻭﻛﻞ ﻗﺮﺑﺔ ﻓﻌﻠﻬﺎ ﺍﳌﺴﻠﻢ ﻭﺟﻌﻞ ﺛﻮﺍﻬﺑﺎ ﺃﻭ ﺑﻌﻀﻬﺎ ﻛﺎﻟﻨﺼﻒ ﻭﳓﻮﻩ ،ﳌﺴﻠﻢ ﺣﻲ ﺃﻭ ﻣﻴﺖ ﺟﺎﺯ ،ﻭﻧﻔﻌﻪ ،ﳊﺼﻮﻝ ﺍﻟﺜﻮﺍﺏ ﻟﻪ ...ﻣﻦ ﺗﻄﻮﻉ ﻭﻭﺍﺟﺐ ،ﺗﺪﺧﻠﻪ ﺍﻟﻨﻴﺎﺑﺔ ﻛﺤﺞ ﻭﳓﻮﻩ ،ﺃﻭﻻ ) ﺃﻱ ﻻ ﺗﺪﺧﻠﻪ ﺍﻟﻨﻴﺎﺑﺔ( ﻛﺼﻼﺓ ﻭﻛﺪﻋﺎﺀ ﻭﺍﺳﺘﻐﻔﺎﺭ ﻭﺻﺪﻗﺔ ﻭﺃﺿﺤﻴﺔ ﻭﺃﺩﺍﺀ ﺩﻳﻦ ﻭﺻﻮﻡ ﻭﻗﺮﺍﺀﺓ ﻭﻏﲑﻫﺎ(. ﻭﻗﺎﻝ ﰲ ﺷﺮﺣﻪ ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ) :ﻭﻗﻮﻝ ﺍﳌﺼﻨﻒ :ﺃﻭ ﻻ ،ﻛﺼﻼﺓ :ﻫﻮ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ :ﺇﺫﺍ ﺻﻠﻰ ﻓﺮﺿﹰﺎ ﻭﺃﻫﺪﻯ ﺛﻮﺍﺑﻪ ﺻﺤﺖ ﺍﳍﺪﻳﺔ ﻭﺃﺟﺰﺃ ﻣﺎ ﻋﻠﻴﻪ ،ﻗﺎﻝ ﰲ ﺍﳌﺒﺪﻉ :ﻭﻓﻴﻪ ﺑُﻌﺪ( ﺍﻧﺘﻬﻰ.
ﻭﺍﻷﺷﻬﺮ ﻋﻨﺪ ﺍﳊﻨﺎﺑﻠﺔ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻫﺒﺔ ﺛﻮﺍﺏ ﺍﻟﻔﺮﺽ ،ﻗﺎﻝ ﰲ ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ ) ﻭﻟﻮ ﺻﻠﻰ ﻓﺮﺿﹰﺎ ﻭﺃﻫﺪﻯ ﺛﻮﺍﺑﻪ ﳌﻴﺖ ﱂ ﻳﺼﺢ ﰲ ﺍﻷﺷﻬﺮ ،ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﻳﺼﺢ .ﻭﺑﻌﺪ( ﺍﻧﺘﻬﻰ. ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ) ﻭﻗﺪ ﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﺃﻣﺮ ﺑﺎﻟﺼﺪﻗﺔ ﻋﻠﻰ ﺍﳌﻴﺖ،
ﻭﺃﻣﺮ ﺃﻥ ﻳﺼﺎﻡ ﻋﻨﻪ ﺍﻟﺼﻮﻡ ،ﻓﺎﻟﺼﺪﻗﺔ ﻋﻦ ﺍﳌﻮﺗﻰ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ،ﻭﻛﺬﻟﻚ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﺼﻮﻡ ﻋﻨﻬﻢ .ﻭﻬﺑﺬﺍ ﻭﻏﲑﻩ ﺍﺣﺘﺞ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ :ﺇﻧﻪ ﳚﻮﺯ ﺇﻫﺪﺍﺀ ﺛﻮﺍﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ﺇﱃ ﻣﻮﺗﻰ ﺍﳌﺴﻠﻤﲔ. ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ. ﻓﺈﺫﺍ ﺃﻫﺪﻱ ﳌﻴﺖ ﺛﻮﺍﺏ ﺻﻴﺎﻡ ﺃﻭ ﺻﻼﺓ ﺃﻭ ﻗﺮﺍﺀﺓ ﺟﺎﺯ ﺫﻟﻚ ﻭﺃﻛﺜﺮ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻟﻮﻥ :ﺇﳕﺎ ﺷﺮﻉ ﺫﻟﻚ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ. ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﺴﻠﻒ ﺇﺫﺍ ﺻﻠﻮﺍ ﺗﻄﻮﻋ ﹰﺎ ﻭﺻﺎﻣﻮﺍ ﻭﺣﺠﻮﺍ ﺃﻭ ﻗﺮﺃﻭﺍ ﺍﻟﻘﺮﺁﻥ ،ﻳﻬﺪﻭﻥ ﺛﻮﺍﺏ ﺫﻟﻚ ﳌﻮﺗﺎﻫﻢ ﺍﳌﺴﻠﻤﲔ ،ﻭﻻ ﲞﺼﻮﺻﻬﻢ ،ﺑﻞ ﻛﺎﻥ ﻋﺎﺩﻬﺗﻢ ﻛﻤﺎ ﺗﻘﺪﻡ -ﺃﻱ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻷﻧﻔﺴﻬﻢ ﻣﻊ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﺪﻗﺔ ﻟﻠﻤﻴﺖ - ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﻨﺎﺱ ﺃﻥ ﻳﺒﺪﻟﻮﺍ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻒ ،ﻓﺈﻧﻪ ﺃﻓﻀﻞ ﻭﺃﻛﻤﻞ( ﺍﻧﺘﻬﻰ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ﺝ ٣ﺹ ٣٧ ﻭﳍﺬﺍ ﻓﺎﻷﻓﻀﻞ ﻭﺍﻷﻛﻤﻞ ﺃﻥ ﻳﻘﺘﺼﺮ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ﻛﺎﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﻭﺍﻟﺼﺪﻗﺔ ،ﻭﺍﻟﺼﻴﺎﻡ ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻮﻡ ﻭﺍﺟﺐ ،ﻭﻛﺬﻟﻚ ﺍﳊﺞ ﻋﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻪ ﺣﺞ ﻭﺍﺟﺐ ،ﻷﺩﻟﺔ ﻛﺜﲑﺓ ﻣﻨﻬﺎ: ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ :ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ،ﺃﻭ ﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ، ﺃﻭ ﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ" ﺭﻭﺍﻩ ﻣﺴﻠﻢ . ﻭﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ :ﺃﻥ ﺳﻌﺪﹰﺍ ﺳﺄﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﱂ ﺗﻮﺹ ،ﺃﻓﺄﺗﺼﺪﻕ ﻋﻨﻬﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ". ﻭﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ ﺃﻳﻀﹰﺎ " :ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﻋﻠﻴﻬﺎ ﻧﺬﺭ ،ﺃﻓﻴﺠﺰﺉ ﻋﻨﻬﺎ ﺃﻥ ﺃﻋﺘﻖ ﻋﻨﻬﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ". ﻼ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻘﺎﻝ " :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ :ﺃﻥ ﺭﺟ ﹰ ﻭﻋﻠﻴﻬﺎ ﺻﻮﻡ ﺷﻬﺮ ،ﺃﻓﺄﻗﻀﻴﻪ ﻋﻨﻬﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻓﺪﻳﻦ ﺍﷲ ﺃﺣﻖ ﺃﻥ ﻳﻘﻀﻰ". ﻭﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﰊ ﺩﺍﻭﺩ ،ﻭﺃﲪﺪ ﺃﻥ ﺍﻣﺮﺃﺓ ﺟﺎﺀﺕ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻘﺎﻟﺖ :ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﱂ ﲢﺞ،
ﺃﻓﺄﺣﺞ ﻋﻨﻬﺎ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﺣﺠﻲ ﻋﻨﻬﺎ" .ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ. ﺃﻣﺎ ﺇﻗﺎﻣﺔ ﺍﻟﺴﺮﺍﺩﻗﺎﺕ )ﺍﻟﺸﺎﺩﺭ( ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﻌﺎﻣﺔ ﻟﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺭﻭﺡ ﺍﳌﻴﺖ ،ﻓﻬﻮ ﺑﺪﻋﺔ ،ﻷﻧﻪ ﱂ ﻳﺜﺒﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺑﻞ ﻫﻮ ﺃﻣﺮ ﳏﺪﺙ ،ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ،ﻓﻬﻮ ﺭﺩ" ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ،ﻭﻗﻮﻟﻪ ﰲ )ﺃﻣﺮﻧﺎ( ﺃﻱ :ﰲ ﺩﻳﻨﻨﺎ ،ﻭﻗﻮﻟﻪ )ﺭﺩ( ﺃﻱ :ﻣﺮﺩﻭﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ . ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻣﺸﺮﻭﻋ ﹰﺎ ﻟﺴﺒﻘﻨﺎ ﺇﻟﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺻﺤﺎﺑﺘﻪ ،ﻓﺎﻻﺟﺘﻤﺎﻉ ﻬﺑﺬﻩ ﺍﻟﻜﻴﻔﻴﺔ ،ﻭﻬﺑﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻊ ﻣﺎ ﳛﺪﺙ ﻣﻦ ﳐﺎﻟﻔﺎﺕ ﺃﺧﺮﻯ ،ﻛﺸﺮﺏ ﺍﻟﺪﺧﺎﻥ ،ﻭﺍﻟﺘﺒﺎﻫﻲ ،ﻭﺍﻟﻔﺨﺮ ،ﻭﺍﻹﺳﺮﺍﻑ ،ﻭﺍﻟﺘﺒﺬﻳﺮ ﺍﻟﺬﻱ ﳛﺪﺙ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻻ ﻳﺸﻚ ﻋﺎﻗﻞ -ﻣﻊ ﻛﻞ ﺫﻟﻚ -ﰲ ﻋﺪﻡ ﻣﺸﺮﻭﻋﻴﺘﻪ ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ ﻭَﺍﻟﹾﺤَ ﺞﱡ )(١ __________ ﺕ ﺍ ْﻣ َﺮﹶﺃ ﹲﺓ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ) - (١ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ ٍ(٢٣٧٣٤ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ ﺑُ َﺮﻳْ َﺪ ﹶﺓ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﺟَﺎ َﺀ ِ ﺐ ﺖ ﺍ ﹾﻟ ﺠَﺎ ﹺﺭَﻳﺔﹸ .ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﻗ ْﺪ َﻭ َﺟ َ ﺖ ﹸﺃﻣﱢﻰ َﻭَﺑ ِﻘَﻴ ِ ﺼﺪﱠ ﹾﻗﺖُ َﻋﻠﹶﻰ ﹸﺃﻣﱢﻰ ﹺﺑ ﺠَﺎ ﹺﺭَﻳ ٍﺔ ﹶﻓﻤَﺎَﺗ ْ ﺖ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﹺﺇﻧﱢﻰ َﺗ َ ﻭﺳﻠﻢ -ﹶﻓﻘﹶﺎﹶﻟ ْ ﺖ ﹶﻓﹺﺈ ﻥﱠ ﺻ ْﻮﻡُ َﺷ ْﻬ ﹴﺮ ﹶﺃﹶﻓﹶﺄ ﺻُﻮ ُﻡ ﻋَﻨْﻬَﺎ ﻗﹶﺎ ﹶﻝ » َﻧ َﻌ ْﻢ « .ﻗﹶﺎﹶﻟ ْ ﺖ ﹶﻓﹺﺈﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﹸﺃﻣﱢﻰ َ ﻚ ﻓِﻰ ﺍﻟﹾﻤِﲑَﺍﺙِ « .ﻗﹶﺎﹶﻟ ْ ﺖ ﹺﺇﹶﻟ ْﻴ ِ ﹶﺃ ْﺟﺮُ ِﻙ َﻭ َﺭ َﺟ َﻌ ْ ﻚ « ﺻﺤﻴﺢ . ﺤ ﺞﱠ ﹶﺃﹶﻓﹶﺄﺣُ ﺞﱡ ﻋَﻨْﻬَﺎ ﻗﹶﺎ ﹶﻝ » ُﺣ ﺠﱢﻰ َﻋ ْﻦ ﺃﹸﻣﱢ ِ ﹸﺃﻣﱢﻰ ﹶﻟ ْﻢ َﺗ ُ ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٩ﺹ ( ٦٧٧٦ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٦٨٠١٢ﺍﳊﺞ ﻋﻦ ﺍﳌﻴﺖ ﺑﺄﺟﺮﺓ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ٠٧ :ﺭﻣﻀﺎﻥ ١٤٢٦ ﺍﻟﺴﺆﺍﻝ ﺃﻧﺎ ﺃﰊ ﻣﺘﻮﰱ ﻣﻨﺬ ﺯﻣﻦ ﺑﻌﻴﺪ ﻭﱂ ﳛﺞ ﻭﲰﻌﺖ ﺑﺎﻟﺘﻠﻔﺰﻳﻮﻥ ﺃﻧﻪ ﳚﻮﺯ ﺍﳊﺞ ﻋﻦ ﺍﳌﺘﻮﰱ ﺑﺒﻌﺚ ﻗﻴﻤﺔ ﻣﻦ ﺍﳌﺎﻝ ،ﻓﻜﻴﻒ ﻳﺘﻢ ﺫﻟﻚ ،ﻭﻣﺎ ﻫﻲ ﺍﻟﻘﻴﻤﺔ ﺍﳌﺎﺩﻳﺔ ﻟﺬﻟﻚ ،ﺃﺭﺟﻮ ﻣﻨﻜﻢ ﺇﻓﺎﺩﰐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ؟ ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺃﻟﻒ ﺧﲑ. ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ،ﺃﻣﺎ ﺑﻌﺪ: ﻓﻤﻦ ﻣﺎﺕ ﻭﱂ ﳛﺞ ﻓﺈﻧﻪ ﻳﺸﺮﻉ ﺍﳊﺞ ﻋﻨﻪ ﺑﺄﻥ ﳛﺞ ﻋﻨﻪ ﻗﺮﻳﺒﻪ ﺃﻭ ﺷﺨﺺ ﺃﺟﻨﱯ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﳛﺞ ﻋﻨﻪ ﻗﺪ ﺣﺞ ﻋﻦ ﻧﻔﺴﻪ ﻓﺈﻥ ﻃﻠﺐ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﳊﺞ ﻋﻨﻪ ﻭﺟﺐ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﻟﻠﻤﻴﺖ ﺗﺮﻛﺔ ﻭﺇﻻ ﺍﺳﺘﺤﺐ ﺍﻟﺘﱪﻉ ﺑﺬﻟﻚ ﻋﻨﻪ ،ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﲑﺍﺯﻱ ﰲ ﺍﳌﻬﺬﺏ :ﻭﲡﻮﺯ ﺍﻟﻨﻴﺎﺑﺔ ﰲ ﺣﺞ ﺍﻟﻔﺮﺽ ﰲ ﻣﻮﺿﻌﲔ: ﺇﺣﺪﺍﳘﺎ :ﰲ ﺣﻖ ﺍﳌﻴﺖ ﺇﺫﺍ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺣﺞ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ. ﻭﺍﻟﺜﺎﱐ :ﰲ ﺣﻖ ﻣﻦ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺜﺒﻮﺕ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ ﺇﻻ ﲟﺸﻘﺔ ﻏﲑ ﻣﻌﺘﺎﺩﺓ ﻛﺎﻟﺰﻣﻦ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻬﺎ ﻣﺎ ﺭﻭﻯ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﻦ ﺧﺜﻌﻢ ﺃﺗﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻓﺮﻳﻀﺔ ﺍﷲ ﰲ ﺍﳊﺞ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺃﺩﺭﻛﺖ ﺃﰊ ﺷﻴﺨﹰﺎ ﻛﺒﲑﹰﺍ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﻤﺴﻚ ﻋﻠﻰ ﺍﻟﺮﺍﺣﻠﺔ ﺃﻓﺄﺣﺞ ﻋﻨﻪ؟
ﻗﺎﻝ :ﻧﻌﻢ ،ﻗﺎﻟﺖ :ﺃﻳﻨﻔﻌﻪ ﺫﻟﻚ؟ ﻗﺎﻝ :ﻧﻌﻢ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺃﺑﻴﻚ ﺩﻳﻦ ﻓﻘﻀﻴﺘﻪ ﻧﻔﻌﻪ .ﻭﻷﻧﻪ ﺃﻳﺲ ﻣﻦ ﺍﳊﺞ ﺑﻨﻔﺴﻪ ﻓﻨﺎﺏ ﻋﻨﻪ ﻏﲑﻩ ﻛﺎﳌﻴﺖ .ﺍﻧﺘﻬﻰ. ﻭﺣﺪﻳﺚ ﺑﺮﻳﺪﺓ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺼﻨﻒ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺑﺮﻳﺪﺓ ﻗﺎﻝ :ﺃﺗﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮﺃﺓ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺃﻣﻲ ﻣﺎﺗﺖ ﻭﱂ ﲢﺞ ،ﻗﺎﻝ :ﺣﺠﻲ ﻋﻦ ﺃﻣﻚ. ﻭﻋﻠﻴﻪ ﻓﻠﻚ ﺗﻮﻛﻴﻞ ﺷﺨﺺ ﺑﺄﺟﺮﺓ ﺗﺘﻔﻘﺎﻥ ﻋﻠﻴﻬﺎ ﻟﻴﻘﻮﻡ ﺑﺄﺩﺍﺀ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﻧﻴﺎﺑﺔ ﻋﻦ ﻭﺍﻟﺪﻙ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺋﺐ ﰲ ﻼ ﻓﻼ ﻳﻠﺰﻣﻪ ﺍﻟﺴﻔﺮ ﺇﱃ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﻭﺍﻟﺪﻛﻢ ﺑﻞ ﻟﻪ ﺃﻥ ﳛﺮﻡ ﻟﻠﺤﺞ ﻣﻦ ﺃﻱ ﻣﻴﻘﺎﺕ ﺷﺎﺀ ،ﻭﻟﻮ ﱂ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﺜ ﹰ ﻳﻜﻦ ﻣﻴﻘﺎﺕ ﺍﻟﺸﺨﺺ ﺍﳌﻨﻮﺏ ﻋﻨﻪ ،ﺃﻣﺎ ﺇﺣﺮﺍﻣﻪ ﻣﻦ ﺩﺍﺧﻞ ﺍﳌﻮﺍﻗﻴﺖ ﻓﻼ ﳚﻮﺯ ﻋﻠﻰ ﻣﺬﻫﺐ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻫﻮ ﺍﻟﺬﻱ ﳔﺘﺎﺭﻩ. ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ٤٥- ١ﻛﺎﻣﻠﺔ ) -ﺝ / ٢ﺹ ( ٧٤٠٦ » ﺍﻟﻨّﻴﺎﺑﺔ ﻋﻦ ﺍﻟﻐﲑ ﰲ ﺃﺩﺍﺀ ﺩﻳﻦ ﺍﻟﻠﹼﻪ «
- ٨ﺩَﻳﻦ ﺍﻟﻠﹼﻪ ﺍﳌﺎﱄﹼ ﺍﶈﺾ ﻛﺎ ﻟﺰّﻛﺎﺓ ﻭﺍﻟﺼّﺪﻗﺎﺕ ﻭﺍﻟﻜﻔﹼﺎﺭﺍﺕ ﲡﻮﺯ ﻓﻴﻪ ﺍﻟﻨّﻴﺎﺑﺔ ﻋﻦ ﺍﻟﻐﲑ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻦ ﻫﻮ ﰲ ﺫﻣّﺘﻪ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺫﻟﻚ ﺑﻨﻔﺴﻪ ﺃﻡ ﻻ ،ﻷ ﻥﹼ ﺍﻟﻮﺍﺟﺐ ﻓﻴﻬﺎ ﺇﺧﺮﺍﺝ ﺍﳌﺎﻝ ﻭﻫﻮ ﳛﺼﻞ ﺑﻔﻌﻞ ﺍﻟﻨّﺎﺋﺐ ،ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻷﺩﺍﺀ ﻋﻦ ﻕ ﻭﺫﻟﻚ ﻟﻼﻓﺘﻘﺎﺭ ﰲ ﺍﻷﺩﺍﺀ ﺇﱃ ﺍﻟﻨّﻴّﺔ ﻷﻧّﻬﺎ ﻋﺒﺎﺩﺓ ﺍﳊﻲّ ﺃﻡ ﻋﻦ ﺍﳌﻴّﺖ ،ﺇﻻﹼ ﺃﻥﹼ ﺍﻷﺩﺍﺀ ﻋﻦ ﺍﳊﻲّ ﻻ ﳚﻮﺯ ﺇﻻﹼ ﺑﺈﺫﻧﻪ ﺑﺎﺗّﻔﺎ ﹴ ﻓﻼ ﺗﺴﻘﻂ ﻋﻦ ﺍﳌﻜﻠﹼﻒ ﺑﺪﻭﻥ ﺇﺫﻧﻪ. ﺃﻣّﺎ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻠﻤﻴّﺖ ﻓﻼ ﻳﺸﺘﺮﻁ ﺍﻹﺫﻥ ﺇﺫ ﳚﻮﺯ ﺍﻟﺘّﱪّﻉ ﺑﺄﺩﺍﺀ ﺍﻟﺪّﻳﻦ ﻋﻦ ﺍﳌﻴّﺖ ،ﻭﻫﺬﺍ ﰲ ﺍﳉﻤﻠﺔ . ﺲ ﻭﺃﻣّﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴّﺔ ﺍﶈﻀﺔ ﻛﺎﻟﺼّﻼﺓ ﻭﺍﻟﺼّﻮﻡ ﻓﻼ ﲡﻮﺯ ﺍﻟﻨّﻴﺎﺑﺔ ﻓﻴﻬﺎ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻟﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ » :ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ ﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﻻ ﻳﺼﻠﹼﻲ ﺃﺣﺪ ﻋﻦ ﺃﺣ ٍﺪ ﻭﻻ ﻳﺼﻮﻡ ﺃﺣﺪ ﻋﻦ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﹺﺇﻟﱠﺎ ﻣَﺎ َﺳﻌَﻰ« ﻭﻗﻮﻝ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﻋﺒّﺎ ﹴ ﺃﺣ ٍﺪ. ﻕ ،ﻭﻛﺬﻟﻚ ﺍﳊﻜﻢ ﺑﻌﺪ ﺍﳌﻤﺎﺕ ﻗﺎﻝ ﺍﻟﻜﺎﺳﺎﱐﹼ :ﺃﻱ ﰲ ﺣﻖّ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻌﻬﺪﺓ ﻻ ﰲ ﺣﻖّ ﺍﻟﺜﹼﻮﺍﺏ ،ﻭﻫﺬﺍ ﺑﺎﺗّﻔﺎ ﹴ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ. ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﺇﻧّﻤﺎ ﻫﻮ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻘﻀﺎﺀ ﺍﻟﻌﺒﺎﺩﺓ ﻧﻔﺴﻬﺎ ﻋﻦ ﺍﳌﻴّﺖ. ﺃﻣّﺎ ﻓﺪﻳﺔ ﺍﻟﺼّﻴﺎﻡ ﻭﻛﻔﹼﺎﺭﺓ ﺍﻹﻓﻄﺎﺭ ﻓﻴﺠﻮﺯ ﻟﻠﻮﺭﺛﺔ ﺃﻥ ﻳﺘﱪّﻋﻮﺍ ﻬﺑﺎ ﻋﻦ ﺍﳌﻴّﺖ ﺇﺫﺍ ﱂ ﻳﻮﺹ . ﺃﻣّﺎ ﺇﺫﺍ ﺃﻭﺻﻰ ﻓﻘﺎﻝ ﺍﳊﻨﻔﻴّﺔ ﻓﺘﺆﺩّﻯ ﻣﻦ ﺛﻠﺚ ﻣﺎﻟﻪ . ﻭﻟﻐﲑﻫﻢ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﺗﻔﺼﻴﻞ ﻳﻨﻈﺮ ﰲ ﻣﺼﻄﻠﺢ » :ﻭﺻﻴّﺔ « . ﺃﻣّﺎ ﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻓﻼ ﳚﻮﺯ ﺍﻟﻘﻀﺎﺀ ﻋﻦ ﺍﳌﻴّﺖ ﻋﻤّﺎ ﺗﺮﺗّﺐ ﰲ ﺫﻣّﺘﻪ ﻣﻦ ﺻﻼ ٍﺓ ﻓﺎﺗﺘﻪ ﻭﻣﺎﺕ ﺩﻭﻥ ﻗﻀﺎﺋﻬﺎ. ﻭﺃﻣّﺎ ﺍﻟﺼّﻮﻡ ﻓﻤﺎ ﺗﺮﺗّﺐ ﰲ ﺫﻣّﺔ ﺍﳌﻴّﺖ ﻣﻨﻪ ﻓﻔﻲ ﺍﳉﺪﻳﺪ ﻻ ﻳﺼ ﺢّ ﺍﻟﺼّﻮﻡ ﻋﻨﻪ ﻷﻧّﻪ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴّﺔ ﻻ ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨّﻴﺎﺑﺔ ﰲ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻓﻜﺬﻟﻚ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﺇﻧّﻤﺎ ﻳﻜﻔﹼﺮ ﻋﻨﻪ ﺑﺈﺧﺮﺍﺝ ﻣﺪﱟ ﻣﻦ ﻃﻌﺎ ﹴﻡ ﻋﻦ ﻛﻞﹼ ﻳﻮ ﹴﻡ ﻓﺎﺗﻪ ،ﻭﰲ ﺍﻟﻘﺪﱘ ﳚﻮﺯ ﺃﻥ ﻳﺼﻮﻡ ﻭﻟﻴّﻪ ﻋﻨﻪ ﳋﱪ ﺍﻟﺼّﺤﻴﺤﲔ » :ﻣﻦ ﻣﺎﺕ ﻭﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺻﺎﻡ ﻋﻨﻪ ﻭﻟﻴّﻪ « ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻇﻬﺮ ،ﻗﺎﻝ ﺍﻟﺴّﺒﻜﻲّ ﻭﻳﺘﻌﻴّﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻭﺍﳌﻔﱴ ﺑﻪ ،ﻭﺍﻟﻘﻮﻻﻥ ﳚﺮﻳﺎﻥ ﰲ ﺍﻟﺼّﻴﺎﻡ ﺍﳌﻨﺬﻭﺭ ﺇﺫﺍ ﱂ ﻳﺆﺩّ. ﻭﺃﻣّﺎ ﺍﳊﻨﺎﺑﻠﺔ ﻓﻘﺪ ﻓ ﺼّﻠﻮﺍ ﺑﲔ ﺍﻟﻮﺍﺟﺐ ﺑﺄﺻﻞ ﺍﻟﺸّﺮﻉ ﻣﻦ ﺻﻼ ٍﺓ ﻭﺻﻴﺎ ﹴﻡ ﻭﺑﲔ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﻧﺬﺭ
ﺻﻼ ٍﺓ ﻭﺻﻴﺎ ﹴﻡ. ﻓﻘﺎﻟﻮﺍ :ﻣﻦ ﻣﺎﺕ ﻭﰲ ﺫﻣّﺘﻪ ﺻﻼﺓ ﻣﻔﺮﻭﺿﺔ ﱂ ﺗﺆﺩّ ،ﺃﻭ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﱂ ﻳﺆﺩّ ،ﻓﻼ ﲡﻮﺯ ﺍﻟﻨّﻴﺎﺑﺔ ﻋﻦ ﺍﳌﻴّﺖ ﰲ ﺫﻟﻚ ،ﻷﻥﹼ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻻ ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨّﻴﺎﺑﺔ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻓﺒﻌﺪ ﺍﳌﻮﺕ ﻛﺬﻟﻚ. ﺃﻣّﺎ ﻣﺎ ﺃﻭﺟﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻨّﺬﺭ ﻣﻦ ﺻﻼ ٍﺓ ﻭﺻﻮ ﹴﻡ ﻭﲤﻜﹼﻦ ﻣﻦ ﺍﻷﺩﺍﺀ ﻭﱂ ﻳﻔﻌﻞ ﺣﺘّﻰ ﻣﺎﺕ ﺳﻦّ ﻟﻮﻟﻴّﻪ ﻓﻌﻞ ﺱ » :ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺇﱃ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺇﻥﹼ ﺍﻟﻨّﺬﺭ ﻋﻨﻪ ﳊﺪﻳﺚ ﺍﺑﻦ ﻋﺒّﺎ ﹴ ﺃﻣّﻲ ﻣﺎﺗﺖ ﻭﻋﻠﻴﻬﺎ ﺻﻮﻡ ﻧﺬ ﹴﺭ ﺃﻓﺄﺻﻮﻡ ﻋﻨﻬﺎ ؟ ﻗﺎﻝ :ﺃﺭﺃﻳﺖ ﻟﻮ ﻛﺎﻥ ﻋﻠﻰ ﺃﻣّﻚ ﺩﻳﻦ ﻓﻘﻀﻴﺘﻴﻪ ﺃﻛﺎﻥ ﻳﺆﺩّﻱ ﺫﻟﻚ ﻋﻨﻬﺎ ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ ،ﻗﺎﻝ :ﻓﺼﻮﻣﻲ ﻋﻦ ﺃﻣّﻚ « . ﻷﻥﹼ ﺍﻟﻨّﺬﺭ ﺃﺧﻒّ ﺣﻜﻤﹰﺎ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺑﺄﺻﻞ ﺍﻟﺸّﺮﻉ. ﻭﳚﻮﺯ ﻟﻐﲑ ﺍﻟﻮﱄﹼ ﻓﻌﻞ ﻣﺎ ﻋﻠﻰ ﺍﳌﻴّﺖ ﻣﻦ ﻧﺬ ﹴﺭ ﺑﺈﺫﻧﻪ ﻭﺑﺪﻭﻥ ﺇﺫﻧﻪ. ﺐ ﺑﺪﱐﱟ ،ﻓﻤﻦ ﻛﺎﻥ ﻋﺎﺟﺰﹰﺍ ﺑﻨﻔﺴﻪ ﻋﻦ ﺃﺩﺍﺀ ﺍﳊ ﺞّ ﺐ ﻣﺎ ﱄﱟ ﻭﺟﺎﻧ ﹴ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺎ ﻟﻨّﺴﺒﺔ ﻟﻠﺤ ﺞّ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺟﺎﻧ ﹴ ﻭﺃﻣﻜﻨﻪ ﺍﻷﺩﺍﺀ ﲟﺎﻟﻪ ﺑﺈﻧﺎﺑﺔ ﻏﲑﻩ ﻣﻨﺎﺏ ﻧﻔﺴﻪ ﻟﺰﻣﻪ ﺍﻹﻧﺎﺑﺔ ﰲ ﺍﳊ ﺞّ ﻋﻨﻪ ،ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﻭﺑﻌﺾ ﻓﻘﻬﺎﺀ ﺍﳌﺎﻟﻜﻴّﺔ ،ﻭﺍﳌﺸﻬﻮﺭ ﻋﻨﺪﻫﻢ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﻨّﻴﺎﺑﺔ ﰲ ﺍﳊ ﺞّ. ﻭﻫﺬﺍ ﺑﺎﻟﻨّﺴﺒﺔ ﻟﻠﺤﻲّ ﰲ ﺍﳉﻤﻠﺔ .
ﺃﻣّﺎ ﻣﻦ ﻣﺎﺕ ﻭﻛﺎﻥ ﻣﺴﺘﻄﻴﻌ ﹰﺎ ﻭﱂ ﳛ ﺞّ ﻓﻌﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﳚﺐ ﺍﻟﻘﻀﺎﺀ ﻣﻦ ﺭﺃﺱ ﻣﺎﻝ ﺗﺮﻛﺘﻪ ،ﳌﺎ ﺭﻭﻯ ﺑﺮﻳﺪﺓ ﻗﺎﻝ » :ﺃﺗﺖ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻣﺮﺃﺓ ﻓﻘﺎﻟﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺇﻥﹼ ﺃﻣّﻲ ﻣﺎﺗﺖ ﻭﱂ ﲢ ﺞّ ،ﻓﻘﺎﻝ ﳍﺎ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺣ ﺠّﻲ ﻋﻦ ﺃﻣّﻚ « . ﻭﻷﻧّﻪ ﺣﻖّ ﺗﺪﺧﻠﻪ ﺍﻟﻨّﻴﺎﺑﺔ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻓﻠﻢ ﻳﺴﻘﻂ ﺑﺎﳌﻮﺕ ﻛﺪﻳﻦ ﺍﻵﺩﻣﻲّ ،ﻭﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﺣ ﺞّ ﺍﻟﻔﺮﻳﻀﺔ ﻭﺍﻟﻨّﺬﺭ ، ﻓﺈﻥ ﺣ ﺞّ ﻋﻨﻪ ﺍﻟﻮﺍﺭﺙ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﺎﺳﺘﺌﺠﺎﺭﹴ ﺳﻘﻂ ﺍﳊ ﺞّ ﻋﻦ ﺍﳌﻴّﺖ. ﻭﺃﺿﺎﻑ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﺃﻧّﻪ ﻟﻮ ﺣ ﺞّ ﻋﻦ ﺍﳌﻴّﺖ ﺃﺟﻨﱯّ ﺟﺎﺯ ﻭﻟﻮ ﺑﻼ ﺇﺫ ٍﻥ ﻛﻤﺎ ﺇ ﻥﹼ ﻟﻪ ﺃﻥ ﻳﻘﻀﻲ ﺩﻳﻨﻪ ﺑﻼ ﺇﺫ ٍﻥ. ﻼ ﺁﺧﺮ ﻭﻟﻜﻦ ﻣﻊ ﻭﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳌﺎﻟﻜﻴّﺔ ﳚﻮﺯ ﺗﱪّﻉ ﺍﻟﻮﺍﺭﺙ ﺑﺎﳊ ﺞّ ﺑﻨﻔﺴﻪ ﻋﻦ ﺍﳌﻴّﺖ ﺃﻭ ﺑﺎﻹﺣﺠﺎﺝ ﻋﻨﻪ ﺭﺟ ﹰ ﺍﻟﻜﺮﺍﻫﺔ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ. ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺻِﻴَﺎﻡٌ ﺻَﺎ َﻡ َﻋ ْﻨﻪُ َﻭِﻟﻴﱡﻪُ « )(١ ﺤ ْﻴ ﹺﻦ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ » :ﻣ ْﻦ ﻣَﺎ َ ﺖ َﻋ ْﻨﻪُ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ َ .ﺑ ﹾﻞ ﹶﻗ ْﺪ ﹶﺛَﺒ َ __________ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ( ١٩٥٢ﻭﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٢٧٤٨ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٤ﺹ ( ١٤٤ ﻀﻰ َﻋ ْﻨ ﻪُ ؟ ﺻﻮْﻡ ﻭَﺍﺟﹺﺐ ِﻣ ْﻦ َﺭ َﻣﻀَﺎﻥ ،ﹶﺃ ْﻭ ﹶﻗﻀَﺎﺀ ﹶﺃ ْﻭ ﻧَﺬﹾﺭ ﹶﺃ ْﻭ ﹶﻏﻴْﺮﻩ َ ،ﻫ ﹾﻞ ﻳُ ﹾﻘ َ ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ َ ﻒ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ ﻓِﻴ َﻤ ْﻦ ﻣَﺎ َ ِﺍ ْﺧَﺘﹶﻠ َ ﺻﻠﹰﺎ . ﺻﻮْﻡ ﹶﺃ ْ ﺼ ﺢّ َﻋ ْﻦ َﻣﻴﱢﺖ َ ﺸﻬُﻮﺭَﺍ ِﻥ :ﺃﹶﺷْﻬَﺮُﻫُﻤَﺎ :ﻟﹶﺎ ﻳُﺼَﺎﻡ َﻋ ْﻨ ﻪُ َ ،ﻭﻟﹶﺎ َﻳ ِ َﻭﻟِﻠﺸﱠﺎِﻓ ِﻌﻲﱢ ﻓِﻲ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ﹶﻗ ْﻮﻟﹶﺎ ِﻥ َﻣ ْ ﺤﺘَﺎﺝ ﹺﺇﻟﹶﻰ ﹺﺇ ﹾﻃﻌَﺎ ﹴﻡ َﻋ ْﻨﻪُ ،ﻭَﻫَﺬﹶﺍ ﺻﻮْﻣﻪ َﻋ ْﻨ ﻪُ َﻭَﻳﺒْ َﺮﺃﹸ ﹺﺑ ِﻪ ﺍ ﹾﻟ َﻤﻴﱢﺖُ َ ،ﻭﻟﹶﺎ َﻳ ْ ﺼ ﺢّ َ ﺤﺐّ ِﻟ َﻮِﻟﻴﱢ ِﻪ ﹶﺃ ﹾﻥ َﻳﺼُﻮﻡ َﻋ ْﻨﻪُ َ ،ﻭَﻳ ِ ﺴَﺘ َ ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ :ﻳُ ْ ﺤﺪِﻳﺚ ﺤﻘﱢﻘﹸﻮ ﺃﹶ ﺻْ ﺤَﺎﺑﻨَﺎ ﺍ ﹾﻟ ﺠَﺎ ِﻣﻌُﻮ ﹶﻥ َﺑ ْﻴﻦ ﺍ ﹾﻟ ِﻔﻘﹾﻪ ﻭَﺍ ﹾﻟ َ ﺤﻪُ ُﻣ َ ﺻ ﺤﱠ َ ﺨﺘَﺎﺭ ﺍﻟﱠﺬِﻱ َﻧ ْﻌَﺘِﻘﺪُﻩُ َ ،ﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ َ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﻫُ َﻮ ﺍﻟﺼﱠ ﺤِﻴﺢ ﺍ ﹾﻟ ُﻤ ْ ﺖ، ﺲ ﹺﺑﺜﹶﺎﹺﺑ ٍ ﺻﻴَﺎﻡ ﺃﹸ ﹾﻃ ِﻌ َﻢ َﻋ ْﻨﻪُ " ﹶﻓﹶﻠ ْﻴ َ ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ِ ﺤﺪِﻳﺚ ﺍ ﹾﻟﻮَﺍﺭﹺﺩ " َﻣ ْﻦ ﻣَﺎ َ ِﻟ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ ﺍﻟﺼﱠ ﺤِﻴ ﺤَﺔ ﺍﻟﺼﱠﺮﹺﳛَﺔ َ ،ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟ َ ﺤ َﻤ ﹶﻞ َﻋﻠﹶﻰ َﺟﻮَﺍﺯ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ْﻳ ﹺﻦ ،ﹶﻓﹺﺈ ﻥﱠ َﻣ ْﻦ َﻳﻘﹸﻮﻝ ﺑﹺﺎﻟﺼﱢﻴَﺎ ﹺﻡ َﻳ ﺠُﻮﺯ ﺠ ْﻤ ُﻊ َﺑ ْﻴَﻨﻪُ َﻭَﺑ ْﻴ َﻦ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ ﹺﺑﹶﺄ ﹾﻥ ﻳُ ْ ﺖ ﹶﺃ ْﻣ ﹶﻜ َﻦ ﺍ ﹾﻟ َ َﻭﹶﻟ ْﻮ ﹶﺛَﺒ َ
ﺠﻮﹺﻳﺰ ﺍ ﹾﻟﹺﺈ ﹾﻃﻌَﺎﻡ ،ﻭَﺍ ﹾﻟ َﻮِﻟﻲّ ُﻣ ﺨَﻴﱠﺮٌ َﺑﻴْﻨﻬﻤَﺎ َ ،ﻭ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﺠﻮﹺﻳ ُﺰ ﺍﻟﺼﱢﻴَﺎ ﹺﻡ َ ،ﻭَﺗ ْ ﺏ ﺍﻟﹾﻤَُﺘ َﻌﻴﱢ َﻦ َﺗ ْ ﺖ ﹶﺃﻥﱠ ﺍﻟﺼﱠﻮَﺍ َ ِﻋﻨْﺪﻩ ﺍ ﹾﻟﹺﺈ ﹾﻃﻌَﺎﻡ ،ﹶﻓﹶﺜَﺒ َ ﺼﺒَﺔ ،ﻭَﺍﻟﺼﱠ ﺤِﻴﺢ ﺼَﺒ ﹰﺔ ﹶﺃ ْﻭ ﻭَﺍ ﹺﺭﺛﹰﺎ ﹶﺃ ْﻭ ﻏﹶﻴْﺮَﻫُﻤَﺎ َ ،ﻭﻗِﻴ ﹶﻞ :ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﺍ ﹾﻟﻮَﺍﺭﹺﺙ َ ،ﻭﻗِﻴ ﹶﻞ :ﺍ ﹾﻟ َﻌ َ ﺑﹺﺎ ﹾﻟ َﻮِﻟﻲﱢ ﺍ ﹾﻟ ﹶﻘﺮﹺﻳﺐ َ ،ﺳﻮَﺍﺀ ﻛﹶﺎ ﹶﻥ َﻋ َ ﺻ ﺢّ َ ،ﻭﻟﹶﺎ َﻳ ﺠﹺﺐ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻮِﻟﻲّ ﺍﻟﺼﱠﻮْﻡ َﻋ ْﻨﻪُ ، ﺻ ﺢﱠ ﻭَﺇﹺﻟﱠﺎ ﹶﻓﻠﹶﺎ ﻓِﻲ ﺍ ﹾﻟﹶﺄ َ ﺍ ﹾﻟﹶﺄﻭﱠﻝ َ ،ﻭﹶﻟ ْﻮ ﺻَﺎ َﻡ َﻋ ْﻨﻪُ ﹶﺃ ْﺟَﻨﹺﺒﻲﱞ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹺﺑﹺﺈ ﹾﺫ ِﻥ ﺍ ﹾﻟ َﻮِﻟﻲّ َ ﺤﺐّ . ﺴَﺘ َ ﹶﻟ ِﻜ ْﻦ ﻳُ ْ ﺼ ﹺﺮﻱّ ﻭَﺍﻟﺰﱡ ْﻫ ﹺﺮﻱّ َﻭﹶﻗﺘَﺎﺩَﺓ ﻭَﺃﹶﺑُﻮ ﻫَﺬﹶﺍ َﺗ ﹾﻠ ﺨِﻴﺺ َﻣ ﹾﺬ َﻫﹺﺒﻨَﺎ ﻓِﻲ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ َ ،ﻭ ِﻣﻤﱠ ْﻦ ﻗﹶﺎ ﹶﻝ ﹺﺑ ِﻪ ِﻣ ْﻦ ﺍﻟﺴﱠﻠﹶﻒ :ﻃﹶﺎﻭُ ﺱٌ ﻭَﺍﻟﹾ ﺤَﺴَﻦ ﺍ ﹾﻟَﺒ ْ ﺠ ْﻤﻬُﻮﺭ ﹺﺇﻟﹶﻰ ﹶﺃﻧﱠﻪُ ﺐ ﺍ ﹾﻟ ُ ﺻﻮْﻡ ﺍﻟﻨﱠﺬﹾﺭ ﺩُﻭﻥ َﺭ َﻣﻀَﺎﻥ َﻭ ﹶﻏﻴْﺮﻩ َ ،ﻭ ﹶﺫ َﻫ َ ﹶﺛﻮْﺭ َ ،ﻭﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻴْﺚ َﻭﹶﺃ ْﺣﻤَﺪ َﻭﹺﺇ ْﺳ ﺤَﺎﻕ ﻭَﺃﹶﺑُﻮ ﻋُﺒَﻴْﺪ ﻓِﻲ َ ﺴﻦ ﺤَ ﻟﹶﺎ ﻳُﺼَﺎﻡ َﻋ ْﻦ ﻣَﻴﱢﺖ ﻟﹶﺎ ﻧَﺬﹾﺭ َﻭﻟﹶﺎ ﹶﻏﻴْﺮﻩ َ ،ﺣﻜﹶﺎ ُﻩ ﺍِﺑْﻦ ﺍﻟﹾﻤُﻨْﺬِﺭ َﻋ ْﻦ ﺍِﺑْﻦ ﻋُﻤَﺮ ﻭَﺍﺑْﻦ َﻋﺒﱠﺎﺱ َﻭﻋَﺎِﺋﺸَﺔ َ ،ﻭ ﹺﺭﻭَﺍﻳَﺔ َﻋ ْﻦ ﺍ ﹾﻟ َ ﻭَﺍﻟﺰﱡ ْﻫ ﹺﺮﻱّ َ ،ﻭﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﻣَﺎﻟِﻚ ﻭَﺃﹶﺑُﻮ َﺣﻨﹺﻴﻔﹶﺔ ،ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ِﻋﻴَﺎﺽ َﻭ ﹶﻏﻴْﺮﻩ :ﻫُ َﻮ ﹶﻗﻮْﻝ ُﺟ ْﻤﻬُﻮﺭ ﺍ ﹾﻟﻌُﹶﻠﻤَﺎﺀ َ ،ﻭَﺗﹶﺄﻭﱠﻟﹸﻮﺍ ﺿﺮُﻭ َﺭ ٍﺓ ﹺﺇﹶﻟ ْﻴ ِﻪ َﻭﹶﺃﻱﱡ ﻣَﺎﻧﹺﻊ َﻳ ْﻤﻨَﻊ ِﻣ ْﻦ ﺍ ﹾﻟ َﻌﻤَﻞ ﺤﺪِﻳﺚ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﻳُ ﹾﻄ ِﻌﻢُ َﻋ ْﻨﻪُ َﻭِﻟﻴﱡﻪُ ،ﻭَﻫَﺬﹶﺍ ﺗَﺄﹾﻭﹺﻳﻞﹲ ﺿَﻌِﻴﻒٌ َ ،ﺑ ﹾﻞ ﺑَﺎﻃِﻞﹲ َ ،ﻭﹶﺃﻱﱡ َ ﺍ ﹾﻟ َ ﺼﻠﱠﻰ َﻋ ْﻨ ﻪُ ﺻ ﺤَﺎﺑﻨَﺎ َ :ﻭﹶﺃﺟْ َﻤﻌُﻮﺍ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ُﻳ َ ﺚ َ ،ﻣ َﻊ َﻋﺪَﻡ ﺍ ﹾﻟ ُﻤﻌَﺎﺭﹺﺽ ﻟﹶﻬَﺎ ،ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ َﻭﹶﺃ ْ ﹺﺑﻈﹶﺎ ِﻫ ﹺﺮ ِﻩ َﻣ َﻊ َﺗﻈﹶﺎﻫُ ﹺﺮ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ﺨﻠﹶﺎﻑ ﻓِﻲ ﺍ ﹾﻟ َﻤﻴﱢﺖ .ﻭَﺍﹶﻟﻠﱠﻪُ ﹶﺃ ْﻋﹶﻠﻢُ . ﺻَﻠﹶﺎﺓﹲ ﻓﹶﺎِﺋﺘَﺔ َ ،ﻭ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ﻳُﺼَﺎﻡ َﻋ ْﻦ ﹶﺃﺣَﺪ ﻓِﻲ َﺣﻴَﺎﺗﻪ ،ﻭَﺇﹺﻧﱠﻤَﺎ ﺍ ﹾﻟ ِ ﺻﻮْﻡ َﺷﻬْﺮ ( َ ،ﻭﻓِﻲ ﺭﹺﻭَﺍﻳَﺔ َﻭﹶﺃﻣﱠﺎ ﹶﻗﻮْﻝ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ) :ﹺﺇﻥﱠ ﺍﻟﺴﱠﺎﺋِﻞ َﺭﺟُﻞ ( َ ،ﻭِﻓﻲ ﺭﹺﻭَﺍﻳَﺔ ِ ) :ﺍ ْﻣ َﺮﺃﹶﺓ ( َ ،ﻭﻓِﻲ ﺭﹺﻭَﺍﻳَﺔ َ ) : ﺴﹶﺄ ﹶﻝ ﺗَﺎﺭَﺓ َﺭﺟُﻞ َ ،ﻭﺗَﺎﺭَﺓ ِﺍ ْﻣ َﺮﺃﹶﺓ َ ،ﻭﺗَﺎﺭَﺓ َﻋ ْﻦ َﺷﻬْﺮ َ ،ﻭﺗَﺎﺭَﺓ َﻋ ْﻦ َﺷ ْﻬ َﺮ ْﻳ ﹺﻦ . ﺻﻮْﻡ َﺷ ْﻬ َﺮ ْﻳ ﹺﻦ ( ﹶﻓﻠﹶﺎ َﺗﻌَﺎﺭُﺽ َﺑﻴْﻨﻬﻤَﺎ ،ﹶﻓ َ ) َ
ﺻﻮْﻡ ﺍ ﹾﻟ َﻮِﻟﻲﱢ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﹶﻛﻤَﺎ ﺫﹶﻛﹶﺮْﻧَﺎ َ ،ﻭ َﺟﻮَﺍﺯ َﺳﻤَﺎﻉ ﹶﻛﻠﹶﺎﻡ ﺍﻟﹾﻤَﺮْﺃﹶﺓ ﺍ ﹾﻟﹶﺄ ْﺟَﻨﹺﺒﻴﱠﺔ ﻓِﻲ ﺍﻟِﺎ ْﺳِﺘ ﹾﻔﺘَﺎﺀ َﻭﻓِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ َﺟﻮَﺍﺯ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ) :ﹶﻓ َﺪ ْﻳﻦُ ﺍﻟﻠﱠ ِﻪ ﹶﺃ َﺣ ﻖﱡ ﺑﹺﺎ ﹾﻟ ﹶﻘﻀَﺎ ِﺀ ( َﻭﻓِﻴﻬَﺎ : ﺱ ؛ ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َ ﺻ ﺤﱠﺔﹸ ﺍ ﹾﻟ ِﻘﻴَﺎ ﹺ ﺿ ﹺﻊ ﺍ ﹾﻟ ﺤَﺎ َﺟ ِﺔ َ ،ﻭ ِ َﻭَﻧ ﺤْﻮﻩ ِﻣ ْﻦ َﻣﻮَﺍ ِ ﻀَﻴﻪُ َﻋ ْﻨﻪُ ﻭَﺍﺭﹺﺙﹲ ﹶﺃ ْﻭ ﹶﻏﻴْﺮﻩ ﹶﻓَﻴﺒْ َﺮﺃﹸ ﹺﺑ ِﻪ ﹺﺑﻠﹶﺎ ﺖ ﺍ ﹾﻟﺄﹸﻣﱠﺔ َﻋﹶﻠ ْﻴ ِﻪ َ ،ﻭﻟﹶﺎ ﹶﻓﺮْﻕ ﺑَﻴْﻦ ﹶﺃ ﹾﻥ َﻳﻘﹾ ِ ﹶﻗﻀَﺎ ُﺀ ﺍﻟﺪﱠﻳْﻦ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ َ ،ﻭﹶﻗ ْﺪ ﹶﺃ ْﺟ َﻤ َﻌ ْ ﻕ ﻣَﺎﹸﻟ ُﻪ ،ﻗﹸﺪﱢ َﻡ َﺩﻳْﻦ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ؛ ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺩَﻳْﻦ ِﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﻭَﺩَﻳْﻦ ﻟِﺂ َﺩ ِﻣﻲﱟ َﻭ ﺿَﺎ َ ِﺧﻠﹶﺎﻑ َ .ﻭﻓِﻴ ِﻪ َﺩﻟِﻴﻞ ِﻟ َﻤ ْﻦ َﻳﻘﹸﻮﻝ :ﺇﹺﺫﹶﺍ ﻣَﺎ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ) :ﻓﹶﺪَﻳْﻦ ﺍﻟﻠﱠﻪ ﹶﺃ َﺣ ﻖّ ﺑﹺﺎ ﹾﻟ ﹶﻘﻀَﺎ ِﺀ ( . ِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َ َﻭﻓِﻲ َﻫ ِﺬ ِﻩ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ﹶﺛﻠﹶﺎﺛﹶﺔ ﹶﺃ ﹾﻗﻮَﺍﻝ ﻟِﻠﺸﱠﺎِﻓ ِﻌﻲﱢ :ﺃﹶ ﺻَ ﺤّﻬَﺎ :ﺗَﻘﹾﺪِﱘ ﺩَﻳْﻦ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ ِﻟﻤَﺎ ﹶﺫ ﹶﻛ ْﺮﻧَﺎ ُﻩ .ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ :ﺗَﻘﹾﺪِﱘ ﺩَﻳْﻦ ﺴﻢُ َﺑ ْﻴَﻨ ُﻬﻤَﺎ . ﺍﻟﹾﺂ َﺩ ِﻣﻲّ ؛ ِﻟﹶﺄﻧﱠﻪُ َﻣ ْﺒﹺﻨﻲﱞ َﻋﻠﹶﻰ ﺍﻟﺸﱡ ﺢﱢ ﻭَﺍ ﹾﻟ ُﻤﻀَﺎَﻳ ﹶﻘ ِﺔ .ﻭَﺍﻟﺜﱠﺎﻟِﺚ ُ :ﻫﻤَﺎ َﺳﻮَﺍﺀ ،ﹶﻓﻴُ ﹾﻘ َ ﺿ ﺤًﺎ َ ،ﻭﺑﹺﺎﻟﺴﱠﺎِﺋ ﹺﻞ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺣَﺎﺟَﺔ ،ﹶﺃ ْﻭ ﺤﺐّ ِﻟ ﹾﻠ ُﻤ ﹾﻔﺘِﻲ ﹶﺃ ﹾﻥ ﻳَُﻨﺒﱢ َﻪ َﻋﻠﹶﻰ َﻭﺟْﻪ ﺍﻟﺪﱠِﻟﻴﻞ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣُ ﺨْﺘَﺼَﺮًﺍ ﻭَﺍ ِ ﺴَﺘ َ َﻭﻓِﻴ ِﻪ :ﹶﺃﻧﱠﻪُ ﻳُ ْ ﺱ َﻋﻠﹶﻰ َﺩﻳْﻦ ﺍﻟﹾﺂ َﺩ ِﻣﻲّ َ ،ﺗ ْﻨﺒﹺﻴﻬًﺎ َﻋﻠﹶﻰ َﻭﺟْﻪ ﺍﻟﺪﱠﻟِﻴﻞ َ .ﻭﻓِﻴ ِﻪ :ﹶﺃﻥﱠ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻗﹶﺎ َ ﺤ ﹲﺔ ؛ ِﻟﹶﺄﻧﱠﻪُ َ ﺼﹶﻠ َ َﻳَﺘ َﺮﺗﱠﺐ َﻋﹶﻠ ْﻴ ِﻪ َﻣ ْ ﺱ ﺚ ﹶﻓ َﺮ ﹺ ﺤ ِﺪ ﻳ ِ ﻑ ﻣَﺎ ﺇﹺﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ِﺷﺮَﺍ َﺀﻩُ ﹶﻓﹺﺈﻧﱠﻪُ ُﻳ ﹾﻜﺮَﻩ ِﻟ َ ﺨﻠﹶﺎ ِ ﺸ ْﻲ ٍﺀ ﹸﺛﻢﱠ َﻭ ﹺﺭﹶﺛﻪُ ﹶﻟ ْﻢ ُﻳ ﹾﻜﺮَﻩ ﹶﻟﻪُ ﹶﺃ ْﺧﺬﹸﻩُ ﻭَﺍﻟﺘﱠﺼَﺮﱡﻑ ﻓِﻴ ِﻪ ،ﹺﺑ ِ ﻕ ﹺﺑ َ ﺼﺪﱠ َ َﻣ ْﻦ َﺗ َ ﺿ َﻲ ﺍﻟﻠﱠﻪ َﻋ ْﻨ ﻪُ . ﻋُ َﻤ َﺮ َﺭ ِ ﺤ ﺞّ ﺟَﺎِﺋﺰَﺓ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﻭَﺍﻟﹾﻌَﺎﺟﹺﺰ ﺍ ﹾﻟ َﻤ ﹾﺄﻳُﻮﺱ ِﻣ ْﻦ ﺑُ ْﺮِﺋ ِﻪ ﺠ ْﻤﻬُﻮﺭ ،ﹶﺃﻥﱠ ﺍﻟﻨﱢﻴَﺎَﺑ ﹶﺔ ﻓِﻲ ﺍ ﹾﻟ َ ﺐ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻭَﺍ ﹾﻟ ُ ﻓِﻴ ِﻪ َﺩﻟﹶﺎﻟﹶﺔ ﻇﹶﺎ ِﻫﺮَﺓ ِﻟ َﻤ ﹾﺬ َﻫ ﹺ ﺏ ﻀ ﹶﻄ ﹺﺮ ٌ ،ﻭَﺍ ْﻋَﺘ ﹶﺬ َﺭ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ِﻋﻴَﺎﺽ َﻋ ْﻦ ﻣُ ﺨَﺎﹶﻟﻔﹶﺔ َﻣ ﹾﺬﻫَﺒﻬ ْﻢ ِﻟ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ ﻓِﻲ ﺍﻟﺼﱠﻮْﻡ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﻭَﺍﻟﹾ ﺤَ ﺞّ َﻋ ْﻨﻪُ ،ﹺﺑﹶﺄﻧﱠﻪُ ﻣُ ْ ﺻ ﺤﱠﺘﻪ ﺿ ِﻄﺮَﺍﺏ ،ﻭَﺇﹺﻧﱠﻤَﺎ ﻓِﻴ ِﻪ ِﺍ ْﺧِﺘﻠﹶﺎﻑ ﺟَﻤَﻌْﻨَﺎ َﺑ ْﻴَﻨﻪُ ﹶﻛﻤَﺎ َﺳَﺒ َﻖ َ ،ﻭَﻳ ﹾﻜﻔِﻲ ﻓِﻲ ِ ﺤﺪِﻳﺚ ِﺍ ْ ﺲ ﻓِﻲ ﺍ ﹾﻟ َ ،ﻭَﻫَﺬﹶﺍ ﻋُﺬﹾﺭ ﺑَﺎﻃِﻞ َ ،ﻭﹶﻟ ْﻴ َ ﺤ ِﻪ .ﻭَﺍﹶﻟﻠﱠﻪُ ﹶﺃ ْﻋﹶﻠﻢُ . ﺻ ﺤِﻴ ِ ﺴِﻠ ﹴﻢ ﹺﺑ ِﻪ ﻓِﻲ َ ﺝ ﻣُ ْ ِﺍ ْﺣِﺘ ﺠَﺎ ُ ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ) -ﺝ / ٦ﺹ ( ٢١٢ ﺻﻴَﺎﻡ " َﻭﹶﻗﻮْﻟﻪ " ﺻَﺎ َﻡ َﻋ ْﻨﻪُ َﻭِﻟﻴﱡﻪُ " َﺧَﺒ ٌﺮ ﹺﺑ َﻤ ْﻌﻨَﻰ ﺍﻟﹾﺄﹶﻣْﺮ َﺗ ﹾﻘﺪِﻳﺮﻩ ﲔ ِﻟ ﹶﻘﺮﹺﻳَﻨ ِﺔ " َﻭ َﻋﹶﻠ ْﻴ ِﻪ ِ ﺕ (ﻋَﺎ ﻡﱞ ﻓِﻲ ﺍ ﹾﻟﻤُ ﹶﻜﻠﱠ ِﻔ َ ﹶﻗﻮْﻟﻪ َ ) :ﻣ ْﻦ ﻣَﺎ َ ﺤ َﺮ َﻣ ْﻴ ﹺﻦ َﻭ َﻣ ْﻦ َﺗﹺﺒ َﻌ ﻪُ ﻓﹶﺎﺩﱠﻋَﻮْﺍ ﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎﻉ ﺠ ْﻤﻬُﻮﺭ َ ،ﻭﺑَﺎﹶﻟ ﹶﻎ ﹺﺇﻣَﺎﻡ ﺍ ﹾﻟ َ ﺲ ﻫَﺬﹶﺍ ﺍﻟﹾﺄﹶﻣْﺮ ﻟِﻠﹾﻮُﺟُﻮﺏﹺ ِﻋﻨْﺪ ﺍ ﹾﻟ ُ ﺼ ْﻢ َﻋ ْﻨﻪُ َﻭِﻟﻴّﻪ َ ،ﻭﹶﻟ ْﻴ َ ﹶﻓ ﹾﻠَﻴ ُ ﻒ ﺍﻟﺴﱠﻠﹶﻒ ﺨﻠﹶﺎِﻓ ﹺﻬ ْﻢ َﻋﻠﹶﻰ ﻗﹶﺎ ِﻋ َﺪ ﺗﻪ َ .ﻭﹶﻗ ْﺪ ِﺍ ْﺧَﺘﹶﻠ َ ﻚ َ ،ﻭﻓِﻴ ِﻪ َﻧ ﹶﻈ ٌﺮ ِﻟﹶﺄﻥﱠ َﺑﻌْﺾ ﹶﺃﻫْﻞ ﺍﻟﻈﱠﺎﻫِﺮ ﹶﺃﻭْ َﺟَﺒﻪُ ﹶﻓﹶﻠ َﻌﻠﱠ ﻪُ ﹶﻟ ْﻢ َﻳ ْﻌَﺘﺪﱠ ﹺﺑ ِ َﻋﻠﹶﻰ ﹶﺫِﻟ َ
ﺻ ﺤﱠﺔ ﺤﺪِﻳﺚ َ ،ﻭ َﻋﻠﱠ َﻖ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻓِﻲ ﺍﻟﹾﻘﹶﺪِﱘ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﹺﺑ ِﻪ َﻋﻠﹶﻰ ِ ﺏ ﺍ ﹾﻟ َ ﺻ ﺤَﺎ ُ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ :ﹶﻓﹶﺄﺟَﺎ َﺯ ﺍﻟﺼﱢﻴَﺎﻡ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ ﹶﺃ ْ ﺤﺪﱢﺛِﻲ ﺍﻟﺸﱠﺎِﻓ ِﻌﻴﱠﺔ َ ،ﻭﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟَﺒ ْﻴ َﻬ ِﻘﻲﱡ ﻓِﻲ ﺤﺪِﻳﺚ ﹶﻛﻤَﺎ َﻧ ﹶﻘﹶﻠﻪُ ﺍ ﹾﻟَﺒ ْﻴ َﻬ ِﻘﻲﱡ ﻓِﻲ " ﺍ ﹾﻟ َﻤ ْﻌ ﹺﺮﻓﹶﺔ " َﻭ ﻫُ َﻮ ﹶﻗﻮْﻝ ﹶﺃﺑﹺﻲ ﹶﺛﻮْﺭ َﻭ َﺟﻤَﺎﻋَﺔ ِﻣ ْﻦ ُﻣ َ ﺍ ﹾﻟ َ ﻕ ﺐ ﺍ ﹾﻟ َﻌﻤَﻞ ﺑﹺﻬَﺎ ،ﹸﺛﻢﱠ ﺳَﺎ َ ﺤﺪِﻳﺚ ﻓِﻲ ﺻِ ﺤﱠﺘﻬَﺎ ﹶﻓ َﻮ َﺟ َ " ﺍﻟﹾ ﺨِﻠﹶﺎﻓِﻴﱠﺎﺕ " َ :ﻫ ِﺬ ِﻩ ﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ ﺛﹶﺎﹺﺑﺘَﺔ ﻟﹶﺎ ﹶﺃ ْﻋﻠﹶﻢ ِﺧﻠﹶﺎﻓﹰﺎ ﺑَﻴْﻦ ﹶﺃﻫْﻞ ﺍ ﹾﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ِﺧﻠﹶﺎﻓﻪ ﹶﻓ ﺨُﺬﹸﻭﺍ ﺑﹺﺎﻟﹾ ﺤَﺪِﻳﺚِ َﻭﻟﹶﺎ ﺻ ﺢﱠ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲّ َ ﺴَﻨ ِﺪ ِﻩ ﹺﺇﻟﹶﻰ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻗﹶﺎ ﹶﻝ :ﹸﻛﻞﹼ ﻣَﺎ ﻗﹸﻠﹾﺖ َﻭ َ ﹺﺑ َ ﺠﺪِﻳﺪ َﻭﻣَﺎﻟِﻚ ﻭَﺃﹶﺑُﻮ َﺣﻨﹺﻴﻔﹶﺔ ﻟﹶﺎ ﻳُﺼَﺎﻡ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢﺖ َ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠﻴْﺚ َﻭﹶﺃ ْﺣﻤَﺪ َﻭﹺﺇ ْﺳ ﺤَﺎﻕ ُﺗ ﹶﻘﻠﱢﺪُﻭﻧﹺﻲ َ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲّ ﻓِﻲ ﺍ ﹾﻟ َ ﻭَﺃﹶﺑُﻮ ﻋُﺒَﻴْﺪ :ﻟﹶﺎ ُﻳﺼَﺎﻡ َﻋ ْﻨﻪُ ﹺﺇﻟﱠﺎ ﺍﻟﻨﱠ ﹾﺬ ُﺭ َﺣ ْﻤﻠﹰﺎ ِﻟ ﹾﻠ ُﻌﻤُﻮ ﹺﻡ ﺍﻟﱠﺬِﻱ ﻓِﻲ َﺣﺪِﻳﺚ ﻋَﺎِﺋﺸَﺔ َﻋﻠﹶﻰ ﺍ ﹾﻟﻤُ ﹶﻘﻴﱠﺪ ﻓِﻲ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ، ﺖ ﹶﻟﻪُ َ ،ﻭﹶﺃﻣﱠﺎ ﺴَﺘ ِﻘﻠﱠ ﹲﺔ َﺳﹶﺄ ﹶﻝ ﻋَﻨْﻬَﺎ َﻣ ْﻦ َﻭﹶﻗ َﻌ ْ ﺤﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ﺻُﻮﺭَﺓﹲ ﻣُ ْ ﺠ َﻤ َﻊ َﺑﻴْﻨﻬﻤَﺎ ،ﹶﻓ َ ﺲ َﺑ ْﻴَﻨ ُﻬﻤَﺎ َﺗﻌَﺎﺭُﺽ َﺣﺘﱠﻰ ﻳُ ْ َﻭﹶﻟ ْﻴ َ ﺖ ﺍ ﹾﻟﹺﺈﺷَﺎﺭَﺓ ﻓِﻲ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ﹺﺇﻟﹶﻰ ﻧَ ﺤْﻮ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ُﻌﻤُﻮﻡ َﺣ ْﻴﺚﹸ َﺣﺪِﻳﺚ ﻋَﺎِﺋﺸَﺔ ﹶﻓﻬُ َﻮ َﺗ ﹾﻘﺮﹺﻳ ُﺮ ﻗﹶﺎ ِﻋ َﺪ ٍﺓ ﻋَﺎ ﻣﱠ ٍﺔ َ ،ﻭﹶﻗ ْﺪ َﻭﹶﻗ َﻌ ْ ﻗِﻴ ﹶﻞ ﻓِﻲ ﺁ ِﺧ ﹺﺮ ِﻩ " ﻓﹶﺪَﻳْﻦ ﺍﻟﻠﱠﻪ ﹶﺃ َﺣﻖّ ﹶﺃ ﹾﻥ ُﻳ ﹾﻘﻀَﻰ " َ .ﻭﹶﺃﻣﱠﺎ َﺭ َﻣﻀَﺎﻥ ﹶﻓ ﻴُ ﹾﻄﻌِﻢ َﻋ ْﻨ ﻪُ ،ﻓﹶﺄﹶﻣﱠﺎ ﺍ ﹾﻟﻤَﺎِﻟ ِﻜﻴﱠﺔ ﹶﻓﹶﺄﺟَﺎﺑُﻮﺍ َﻋ ْﻦ َﺣﺪِﻳﺚ ﺍﻟﹾﺒَﺎﺏ ﺏ ،ﻭَﻫَﺬﹶﺍ ﻟﹶﺎ َﻳَﺘﹶﺄﺗﱠﻰ ﹺﺇﻟﱠﺎ ﻓِﻲ ﻀ ﹶﻄ ﹺﺮ ٌ ﺚ ﻣُ ْ ﺤﺪِﻳ ﹶ ﺽ ﹶﺃﻥﱠ ﺍﹾﻟ َ ﹺﺑ َﺪ ْﻋﻮَﻯ َﻋ َﻤ ﹺﻞ ﹶﺃﻫْﻞ ﺍ ﹾﻟ َﻤﺪِﻳﻨَﺔ ﹶﻛﻌَﺎ َﺩِﺗ ﹺﻬ ْﻢ ،ﻭَﺍﺩﱠﻋَﻰ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲﱡ ﺗَﺒَﻌًﺎ ِﻟ ِﻌﻴَﺎ ﹴ ﺴﻠﱠﻤًﺎ ﹶﻛﻤَﺎ َﺳَﻴ ﹾﺄﺗِﻲ َ ،ﻭﹶﺃﻣﱠﺎ َﺣﺪِﻳﺚ ﻋَﺎِﺋﺸَﺔ ﻓﹶﻠﹶﺎ ﺿ ِﻄﺮَﺍﺏ ﻓِﻴ ِﻪ ُﻣ َ ﺲ ﺍﻟِﺎ ْ َﺣﺪِﻳﺚ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ﺛﹶﺎﻧﹺﻲ َﺣﺪِﻳﹶﺜ ْﻲ ﺍﻟﹾﺒَﺎﺏ َ ،ﻭﹶﻟ ْﻴ َ ﺐ ﹺﺑﹶﺄﻥﱠ ُﻣ ْﻌﻈﹶﻢ ﺿ ِﻄﺮَﺍﺏ ﻓِﻴ ِﻪ .ﻭَﺍ ْﺣَﺘ ﺞﱠ ﺍ ﹾﻟﻘﹸ ْﺮﻃﹸﹺﺒﻲﱡ ﹺﺑ ﹺﺰﻳَﺎ َﺩ ِﺓ ﺍِﺑْﻦ ﹶﻟﻬﹺﻴ َﻌ ﹶﺔ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭَﺓ ِﻟﹶﺄﻧﱠﻬَﺎ َﺗ ُﺪﻝﹼ َﻋﻠﹶﻰ َﻋﺪَﻡ ﺍ ﹾﻟ ُﻮﺟُﻮﺏ َ ،ﻭﺗُﻌُﻘﱢ َ ِﺍ ْ ﺠﺪِﻳﺪ ﺏ ﺍ ﹾﻟﻤَﺎ َﻭ ْﺭ ِﺩﻱﱡ َﻋ ْﻦ ﺍ ﹾﻟ َ ﺍ ﹾﻟﻤُ ﺠﹺﻴﺰﹺﻳ َﻦ ﹶﻟ ْﻢ ﻳُﻮ ﹺﺟﺒُﻮ ُﻩ ﹶﻛﻤَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ﻭَﺇﹺﻧﱠﻤَﺎ ﻗﹶﺎﻟﹸﻮﺍ ﻳَﺘَ ﺨَﻴﱠﺮ ﺍ ﹾﻟ َﻮِﻟﻲّ ﺑَﻴْﻦ ﺍﻟﺼﱢﻴَﺎﻡ َﻭ ﺍ ﹾﻟﹺﺈ ﹾﻃﻌَﺎﻡ َ ،ﻭﹶﺃﺟَﺎ َ
ﻱ ﹶﻓ َﻌ ﹶﻞ َﻋ ْﻨ ﻪُ َﻭِﻟﻴﱡﻪُ ﻣَﺎ َﻳﻘﹸﻮﻡ َﻣﻘﹶﺎﻡ ﺍﻟﺼﱠﻮْﻡ َﻭ ﻫُ َﻮ ﺍ ﹾﻟﹺﺈ ﹾﻃﻌَﺎﻡ ،ﻗﹶﺎ ﹶﻝ َﻭﻫُ َﻮ َﻧ ِﻈﲑُ ﹶﻗﻮْﻟﻪ " ﹺﺑﹶﺄﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " ﺻَﺎ َﻡ َﻋ ْﻨﻪُ َﻭِﻟﻴّﻪ ﹶﺃ ْ ﺐ ﹺﺑﹶﺄﻧﱠﻪُ ﺻَﺮْﻑٌ ﻚ ﻫُﻨَﺎ َ ،ﻭﺗُﻌُﻘﱢ َ ﺴﻤﱠﻰ ﺍ ﹾﻟَﺒ َﺪ ﹶﻝ ﺑﹺﺎ ْﺳ ﹺﻢ ﺍ ﹾﻟ ُﻤ ْﺒﺪَﻝ ﹶﻓ ﹶﻜ ﹶﺬِﻟ َ ﺠ ْﺪ ﺍ ﹾﻟﻤَﺎﺀ " ﻗﹶﺎ ﹶﻝ ﹶﻓ َ ﺴﻠِﻢ ﺇﹺﺫﹶﺍ ﹶﻟ ْﻢ َﻳ ﹺ ﺍﻟﺘﱡﺮَﺍﺏ َﻭ ﺿُﻮ ُﺀ ﺍ ﹾﻟﻤُ ْ ﻱ َﻋ ْﻦ ﻋَﺎِﺋﺸَﺔ ﹶﺃﻧﱠﻬَﺎ " ﲔ ﹺﺑﻤَﺎ ﺭُ ﹺﻭ َ ﺤﺪِﻳِﺜ َ ﺤَﻨ ِﻔﻴﱠﺔ ﻓﹶﺎﻋْﺘَ ﻠﱡﻮﺍ ِﻟ َﻌ َﺪ ﹺﻡ ﺍ ﹾﻟ ﹶﻘﻮْﻝ ﹺﺑ َﻬ ﹶﺬ ْﻳ ﹺﻦ ﺍ ﹾﻟ َ ﻆ َﻋ ْﻦ ﻇﹶﺎﻫِﺮﻩ ﹺﺑ َﻐ ْﻴ ﹺﺮ َﺩﻟِﻴﻞ َ .ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟ َ ِﻟﻠﱠ ﹾﻔ ِ ﺖ " ﻟﹶﺎ ﺗَﺼُﻮﻣُﻮﺍ َﻋ ْﻦ َﻣ ْﻮﺗَﺎ ﹸﻛ ْﻢ ﺖ :ﻳُ ﹾﻄ َﻌﻢُ ﻋَﻨْﻬَﺎ " َ .ﻭ َﻋ ْﻦ ﻋَﺎِﺋﺸَﺔ ﻗﹶﺎﹶﻟ ْ ﺻﻮْﻡ ،ﻗﹶﺎﹶﻟ ْ ﺖ ﻭَ ﻋَﻠﹶﻴْﻬَﺎ َ ﺖ َﻋ ْﻦ ِﺍ ْﻣ َﺮﹶﺃ ٍﺓ ﻣَﺎَﺗ ْ ﺳُِﺌﹶﻠ ْ ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ َﺭ َﻣﻀَﺎﻥ ﻗﹶﺎ ﹶﻝ ﻳُ ﹾﻄ َﻌﻢُ َﻋ ْﻨﻪُ ﻱ َﻋ ْﻦ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ " ﻗﹶﺎ ﹶﻝ ﻓِﻲ َﺭﺟُﻞ َﻣﺎ َ َﻭﹶﺃﻃﹾ ِﻌﻤُﻮﺍ َﻋ ْﻨ ُﻬ ْﻢ " ﹶﺃﺧْ َﺮ َﺟﻪُ ﺍ ﹾﻟَﺒ ْﻴ َﻬ ِﻘﻲﱡ َ ،ﻭﹺﺑﻤَﺎ ﺭُ ﹺﻭ َ ﹶﺛﻠﹶﺎﺛﹸﻮ ﹶﻥ ﻣِﺴْﻜِﻴﻨًﺎ " ﹶﺃﺧْ َﺮ َﺟﻪُ َﻋﺒْﺪ ﺍﻟﺮﱠﺯﱠﺍﻕ َ ،ﻭ َﺭﻭَﻯ ﺍﻟﻨﱠﺴَﺎِﺋﻲﱡ َﻋ ْﻦ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ ﻗﹶﺎ ﹶﻝ " ﻟﹶﺎ َﻳﺼُﻮﻡ ﹶﺃ َﺣ ٌﺪ َﻋ ْﻦ ﹶﺃ َﺣ ٍﺪ " ﻗﹶﺎﻟﹸﻮﺍ ﹶﻓﹶﻠﻤﱠﺎ ﻚ ﻋَﻠﹶﻰ ﹶﺃﻥﱠ ﺍ ﹾﻟ َﻌﻤَﻞ َﻋﻠﹶﻰ ِﺧﻠﹶﺎﻑ ﻣَﺎ َﺭ َﻭﻳَﺎ ُﻩ َ ،ﻭ َﻫ ِﺬ ِﻩ ﻗﹶﺎ ِﻋﺪَﺓ ﹶﻟ ُﻬ ْﻢ ﻑ ﻣَﺎ َﺭ َﻭﻳَﺎ ُﻩ َﺩﻝﱠ ﹶﺫِﻟ َ ﺨﻠﹶﺎ ِ ﹶﺃ ﹾﻓﺘَﻰ ﺍِﺑْﻦ َﻋﺒﱠﺎﺱ َﻭﻋَﺎِﺋﺸَﺔ ﹺﺑ ِ ﺲ ﻓِﻴﻬَﺎ ﻣَﺎ َﻳ ْﻤَﻨﻊ ﺍﻟﺼﱢﻴَﺎﻡ ﹺﺇﻟﱠﺎ ﺍﻟﹾﺄﹶﺛﹶﺮ َﻣ ْﻌﺮُﻭﻓﹶﺔ ،ﹺﺇﻟﱠﺎ ﹶﺃﻥﱠ ﺍﻟﹾﺂﺛﹶﺎﺭ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭَﺓ َﻋ ْﻦ ﻋَﺎِﺋﺸَﺔ َﻭ َﻋ ْﻦ ِﺍﺑْﻦ َﻋﺒﱠﺎﺱ ﻓِﻴﻬَﺎ َﻣﻘﹶﺎﻝ َ ،ﻭﹶﻟ ْﻴ َ ﻚ ﻟِﺎ ْﺟِﺘﻬَﺎ ٍﺩ ﻒ ﹶﺫِﻟ َ ﺿﻌِﻴﻒ ﺟﹺﺪﺍ ،ﻭَﺍﻟﺮﱠﺍﺟﹺﺢ ﹶﺃﻥﱠ ﺍﻟﹾﻤُﻌْﺘَﺒَﺮ ﻣَﺎ َﺭﻭَﺍ ُﻩ ﻟﹶﺎ ﻣَﺎ ﺭَﺁ ُﻩ ﻟِﺎ ْﺣِﺘﻤَﺎ ﹺﻝ ﹶﺃ ﹾﻥ ُﻳ ﺨَﺎِﻟ َ ﺍﻟﱠﺬِﻱ َﻋ ْﻦ َﻋﺎِﺋﺸَﺔ َﻭﻫُ َﻮ َ ﺤﺪِﻳﺚ ﹶﻟ ْﻢ ُﻳ ْﺘ َﺮ ْﻙ ﺻ ﺤﱠﺔ ﺍ ﹾﻟ َ ﺖ ِ ﺤﻘﱠ ﹶﻘ ْ ﺤﺪِﻳﺚ ِﻋﻨْﺪﻩ ،ﻭَﺇﹺﺫﹶﺍ َﺗ َ ﺿﻌْﻒ ﺍ ﹾﻟ َ ﻚ َ ﺴَﺘَﻨﺪُﻩُ ﻓِﻴ ِﻪ ﹶﻟ ْﻢ ﻳَﺘَ ﺤَﻘﱠﻖ َﻭﻟﹶﺎ َﻳ ﹾﻠ َﺰﻡُ ِﻣ ْﻦ ﹶﺫِﻟ َ َﻭﻣُ ْ ﻒ ﺍ ﹾﻟﻤُ ﺠﹺﻴﺰُﻭ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ " َﻭِﻟﻴﱡﻪُ " ﹶﻓﻘِﻴ ﹶﻞ ﹸﻛﻞﹼ ﺸﻬُﻮﺭَﺓ ﻓِﻲ ﺍ ﹾﻟﹸﺄ ﺻُﻮﻝ .ﻭَﺍ ْﺧَﺘﹶﻠ َ ﺤﻘﱠﻖُ ِﻟ ﹾﻠ َﻤ ﹾﻈﻨُﻮ ِﻥ ،ﻭَﺍﻟﹾﻤَﺴْﺄﹶﻟﹶﺔ َﻣ ْ ﺍ ﹾﻟﻤُ َ ﺚ ِﻗﺼﱠﺔ ﺍﻟﹾﻤَﺮْﺃﹶﺓ ﺍﻟﱠﺘِﻲ ﺼَﺒﺘُﻪُ ،ﻭَﺍﻟﹾﺄﹶﻭﱠﻝ ﹶﺃ ْﺭﺟَﺢ ،ﻭَﺍﻟﺜﱠﺎﻧﹺﻲ ﹶﻗﺮﹺﻳﺐ َ ،ﻭَﻳﺮُﺩﱡ ﺍﻟﺜﱠﺎِﻟ ﹶ ﹶﻗﺮﹺﻳﺐ َ ،ﻭﻗِﻴ ﹶﻞ ﺍ ﹾﻟﻮَﺍﺭﹺﺙ ﺧَﺎ ﺻﱠﺔ َ ،ﻭﻗِﻴ ﹶﻞ َﻋ َ ﻚ ﺑﹺﺎ ﹾﻟ َﻮِﻟﻲﱢ ؟ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﹶﺄ ﺻْﻞ َﻋﺪَﻡ ﺍﻟﻨﱢﻴَﺎﺑَﺔ ﻓِﻲ ﺍ ﹾﻟ ِﻌﺒَﺎﺩَﺓ ﺍﻟﹾﺒَﺪَﻧﹺﻴﱠﺔ ، ﺨَﺘﺺّ ﹶﺫِﻟ َ ﺖ َﻋ ْﻦ َﻧ ﹾﺬ ﹺﺭ ﺃﹸﻣﱢﻬَﺎ .ﻭَﺍ ْﺧَﺘﹶﻠﻔﹸﻮﺍ ﹶﺃ ْﻳﻀًﺎ َﻫ ﹾﻞ َﻳ ْ َﺳﹶﺄﹶﻟ ْ ﺼﺮُ َﻋﻠﹶﻰ ﻣَﺎ َﻭ َﺭ َﺩ ﻓِﻴ ِﻪ ﻚ ﻓِﻲ ﺍ ﹾﻟ َﻤﻮْﺕ ﹺﺇﻟﱠﺎ ﻣَﺎ َﻭ َﺭ َﺩ ﻓِﻴ ِﻪ ﺍﻟﺪﱠﻟِﻴﻞ ﹶﻓﻴُ ﹾﻘَﺘ َ ﺤﻴَﺎﺓ ﹶﻓ ﹶﻜ ﹶﺬِﻟ َ َﻭِﻟﹶﺄﻧﱠﻬَﺎ ِﻋﺒَﺎﺩَﺓ ﻟﹶﺎ ﺗَﺪْﺧُﻠﹸﻬَﺎ ﺍ ﻟﻨﱢﻴَﺎﺑَﺔ ﻓِﻲ ﺍ ﹾﻟ َ ﺨَﺘﺺّ ﺑﹺﺎ ﹾﻟ َﻮِﻟﻲﱢ ﹶﻓﹶﻠ ْﻮ ﹶﺃ َﻣ َﺮ ﹶﺃ ْﺟَﻨﹺﺒﻴﺎ ﹺﺑﹶﺄ ﹾﻥ َﻳﺼُﻮﻡ َﻋ ْﻨﻪُ ﹶﺃ ْﺟ َﺰﹶﺃ ﹶﻛﻤَﺎ ﻓِﻲ َﻭَﻳ ْﺒﻘﹶﻰ ﺍ ﹾﻟﺒَﺎﻗِﻲ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄ ﺻْﻞ ﻭَﻫَﺬﹶﺍ ﻫُ َﻮ ﺍﻟﺮﱠﺍﺟﹺﺢ َ ،ﻭﻗِﻴ ﹶﻞ َﻳ ْ ﺐ َ ،ﻭﻇﹶﺎﻫِﺮ ﺻَﻨﹺﻴﻊﹺ ﺍ ﹾﻟُﺒ ﺨَﺎ ﹺﺭﻱﱢ ِﺍ ْﺧِﺘﻴَﺎ ُﺭ ﻫَﺬﹶﺍ ﻚ َﻭ ﹶﺫ ﹶﻛ َﺮ ﺍ ﹾﻟ َﻮِﻟﻲّ ِﻟ ﹶﻜ ْﻮﹺﻧ ِﻪ ﺍ ﹾﻟﻐَﺎِﻟ َ ﺼ ﺢﱡ ِﺍ ْﺳِﺘ ﹾﻘﻠﹶﺎﻝ ﺍ ﹾﻟﹶﺄ ْﺟَﻨﹺﺒﻲّ ﹺﺑ ﹶﺬِﻟ َ ﺤ ﺞﱢ َ ،ﻭﻗِﻴ ﹶﻞ َﻳ ِ ﺍ ﹾﻟ َ ﺨَﺘﺺّ ﻚ ﺑﹺﺎﻟﺪﱠ ْﻳ ﹺﻦ ﻭَﺍﻟﺪﱠﻳْﻦُ ﻟﹶﺎ َﻳ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺫِﻟ َ ﺐ ﺍﻟﻄﱠَﺒ ﹺﺮﻱﱡ َﻭﹶﻗﻮﱠﺍ ُﻩ ﺑﹺﺘَﺸْﺒﹺﻴﻬﹺﻪِ َ ﺍﻟﹾﺄﹶﺧِﲑ َ ،ﻭﹺﺑ ِﻪ َﺟ َﺰ َﻡ ﺃﹶﺑُﻮ ﺍﻟﻄﱠﻴﱢ ﹺ ﺑﹺﺎﻟﹾﻘﹶﺮﹺﻳﺐﹺ .
. ﺻ ْﻮ ﹺﻡ ﺍﻟﻨﱠ ﹾﺬ ﹺﺭ ِﻣ ْﻦ ُﻭﺟُﻮ ٍﻩ ﹸﺃ ْﺧﺮَﻯ ).(١ ﺢ ِﻣ ْﻦ َ ﻚ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺖ ِﻣ ﹾﺜﻞﹸ ﹶﺫِﻟ َ َﻭﹶﺛَﺒ َ ﺲ ِﻟ ﹾﻠﺈﹺﻧﺴَﺎ ِﻥ ﹺﺇﻟﱠﺎ ﻣَﺎ َﺳﻌَﻰ {)(٢ ﺽ ﻫَﺬﹶﺍ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ } :ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ َﻭﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃﻥﱠ ُﻳﻌَﺎ َﺭ َ __________ ﺕ ﹺﺇﻟﹶﻰ ﺱ -ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ -ﹶﺃﻥﱠ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ِﻣ ْﻦ ﺟُ َﻬﻴَْﻨ ﹶﺔ ﺟَﺎ َﺀ ْ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)َ ( ١٨٥٢ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ ﺖ ﹶﺃﹶﻓﹶﺄﺣُ ﺞﱡ ﻋَﻨْﻬَﺎ ﻗﹶﺎ ﹶﻝ » َﻧ َﻌ ْﻢ ﺤ ﺞﱠ َﺣﺘﱠﻰ ﻣَﺎَﺗ ْ ﺤ ﺞﱠ ،ﹶﻓﹶﻠ ْﻢ َﺗ ُ ﺕ ﹶﺃ ﹾﻥ َﺗ ُ ﺖ ﹺﺇﻥﱠ ﹸﺃﻣﱢﻰ َﻧ ﹶﺬ َﺭ ْ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﻓﻘﹶﺎﹶﻟ ْ ﺿَﻴ ﹰﺔ ﺍﻗﹾﻀُﻮﺍ ﺍﻟﻠﱠ َﻪ ،ﻓﹶﺎﻟﻠﱠﻪُ ﹶﺃ َﺣ ﻖﱡ ﺑﹺﺎ ﹾﻟ َﻮﻓﹶﺎ ِﺀ « . ﺖ ﻗﹶﺎ ِ ﻚ ﺩَﻳْ ﻦٌ ﹶﺃﻛﹸ ْﻨ ِ ﺖ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﺃﹸﻣﱢ ِ ُ .ﺣ ﺠﱢﻰ ﻋَﻨْﻬَﺎ ،ﹶﺃ َﺭﹶﺃ ْﻳ ِ ) - (٢ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ١٤ﺹ ( ٤٤٦ ﺲ ﻟﻺﻧﺴﺎﻥ ﹺﺇﻻﱠ َﻣﺎ ﺳﻌﻰ { ﺗﺘﻤﺔ ﺑﻴﺎﻥ ﺃﺣﻮﺍﻝ ﺍﳌﻜﻠﻒ ﻓﺈﻧﻪ ﳌﺎ ﺑﲔ ﻟﻪ ﺃﻥ ﺳﻴﺌﺘﻪ ﻻ ﻳﺘﺤﻤﻠﻬﺎ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ ﻋﻨﻪ ﺃﺣﺪ ﺑﲔ ﻟﻪ ﺃﻥ ﺣﺴﻨﺔ ﺍﻟﻐﲑ ﻻ ﲡﺪﻱ ﻧﻔﻌ ﹰﺎ ﻭﻣﻦ ﱂ ﻳﻌﻤﻞ ﺻﺎﳊﹰﺎ ﻻ ﻳﻨﺎﻝ ﺧﲑﹰﺍ ﻓﻴﻜﻤﻞ ﻬﺑﺎ ﻭﻳﻈﻬﺮ ﺃﻥ ﺍﳌﺴﻲﺀ ﻻ ﳚﺪ ﺑﺴﺒﺐ ﺣﺴﻨﺔ ﺍﻟﻐﲑ ﺛﻮﺍﺑﺎﹰ ﻭﻻ ﻳﺘﺤﻤﻞ ﻋﻨﻪ ﺃﺣﺪ ﻋﻘﺎﺑﹰﺎ ،ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻣﺴﺎﺋﻞ : ﺲ ﻟﻺﻧﺴﺎﻥ { ﻓﻴﻪ ﻭﺟﻬﺎﻥ ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻋﺎﻡ ﻭﻫﻮ ﺍﳊﻖ ﻭﻗﻴﻞ ﻋﻠﻴﻪ ﺑﺄﻥ ﰲ ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﻣﺎ ﻳﺄﰐ ﺑﻪ ﺍﻷﻭﱃ } :ﻟﱠ ْﻴ َ
ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺼﻮﻡ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﻭﺍﻟﺪﻋﺎﺀ ﺃﻳﻀﹰﺎ ﻧﺎﻓﻊ ﻓﻠﻺﻧﺴﺎﻥ ﺷﻲﺀ ﱂ ﻳﺴﻤﻊ ﻓﻴﻪ ،ﻭﺃﻳﻀﺎﹰ ﻗﺎﻝ ﺍﷲ ﺸﺮُ ﹶﺃ ْﻣﺜﹶﺎِﻟﻬَﺎ { ] ﺍﻷﻧﻌﺎﻡ [ ١٦٠ :ﻭﻫﻲ ﻓﻮﻕ ﻣﺎ ﺳﻌﻰ ،ﺍﳉﻮﺍﺏ ﻋﻨﻪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺗﻌﺎﱃ } :ﻣَﻦ ﺟَﺎﺀ ﺑﺎﳊﺴﻨﺔ ﹶﻓﹶﻠﻪُ َﻋ ْ ﺇﻥ ﱂ ﻳﺴﻊ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺻﺪﻗﺔ ﺍﻟﻘﺮﻳﺐ ﺑﺎﻹﳝﺎﻥ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﺻﺪﻗﺘﻪ ﻓﻠﻴﺲ ﻟﻪ ﺇﻻ ﻣﺎ ﺳﻌﻰ ،ﻭﺃﻣﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻨﻘﻮﻝ
:ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﻭﻋﺪ ﺍﶈﺴﻦ ﺑﺎﻷﻣﺜﺎﻝ ﻭﺍﻟﻌﺸﺮﺓ ﻭﺑﺎﻷﺿﻌﺎﻑ ﺍﳌﻀﺎﻋﻔﺔ ﻓﺈﺫﺍ ﺃﺗﻰ ﲝﺴﻨﺔ ﺭﺍﺟﻴﹰﺎ ﺃﻥ ﻳﺆﺗﻴﻪ ﺍﷲ ﻣﺎ ﻳﺘﻔﻀﻞ ﺑﻪ ﻓﻘﺪ ﺳﻌﻰ ﰲ ﺍﻷﻣﺜﺎﻝ ،ﻓﺈﻥ ﻗﻴﻞ :ﺃﻧﺘﻢ ﺇﺫﻥ ﲪﻠﺘﻢ ﺍﻟﺴﻌﻲ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﻟﺸﻲﺀ ،ﻳﻘﺎﻝ :ﺳﻌﻰ ﰲ ﻛﺬﺍ ﺇﺫﺍ ﺃﺳﺮﻉ ﺇﻟﻴﻪ ،ﻭﺍﻟﺴﻌﻲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﻣﻌﻨﺎﻩ ﺍﻟﻌﻤﻞ ﻳﻘﺎﻝ :ﺳﻌﻰ ﻓﻼﻥ ﺃﻱ ﻋﻤﻞ ،ﻭﻟﻮ ﻛﺎﻥ ﻛﻤﺎ ﺲ ﻟﻺﻧﺴﺎﻥ ﹺﺇﻻﱠ ﺫﻛﺮﰎ ﻟﻘﺎﻝ :ﺇﻻ ﻣﺎ ﺳﻌﻰ ﻓﻴﻪ ﻧﻘﻮﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻬﲔ ﲨﻴﻌﹰﺎ :ﻻ ﺑﺪ ﻣﻦ ﺯﻳﺎﺩﺓ ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻟﱠ ْﻴ َ ﻣَﺎ ﺳﻌﻰ { ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺃﻥ ﻟﻪ ﻋﲔ ﻣﺎ ﺳﻌﻰ ،ﺑﻞ ﺍﳌﺮﺍﺩ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﺕ ﻟﻴﺲ ﻟﻪ ﺇﻻ ﺛﻮﺍﺏ ﻣﺎ ﺳﻌﻰ ،ﺃﻭ ﺇﻻ ﺃﺟﺮ ﻣﺎ ﺳﻌﻰ ،ﺃﻭ ﻳﻘﺎﻝ :ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﻣﺎ ﺳﻌﻰ ﳏﻔﻮﻅ ﻟﻪ ﻣﺼﻮﻥ ﻋﻦ ﺍﻹﺣﺒﺎﻁ ﻓﺈﺫﻥ ﻟﻪ ﻓﻌﻠﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ : ﺲ ﻟﻺﻧﺴﺎﻥ ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﻛﺎﻥ ﰲ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻓﺮ ﺩﻭﻥ ﺍﳌﺆﻣﻦ ﻭﻫﻮ ﺿﻌﻴﻒ ،ﻭﻗﻴﻞ ﺑﺄﻥ ﻗﻮﻟﻪ } :ﻟﱠ ْﻴ َ
ﺷﺮﻉ ﻣﻦ ﺗﻘﺪﻡ ،ﰒ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻧﺴﺨﻪ ﰲ ﺷﺮﻉ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺟﻌﻞ ﻟﻺﻧﺴﺎﻥ ﻣﺎ ﺳﻌﻰ ﻭﻣﺎ ﱂ ﻳﺴﻊ
ﻭﻫﻮ ﺑﺎﻃﻞ ﺇﺫ ﻻ ﺣﺎﺟﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻜﻠﻒ ﺑﻌﺪﻣﺎ ﺑﺎﻥ ﺍﳊﻖ ،ﻭﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﻓﻘﻮﻟﻪ } :ﻣَﺎ ﺳﻌﻰ { ﻣﺒﻘﻰ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻣﻌﻨﺎﻩ ﻟﻪ ﻋﲔ ﻣﺎ ﺳﻌﻰ ﳏﻔﻮﻅ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻧﻘﺼﺎﻥ ﻳﺪﺧﻠﻪ ﰒ ﳚﺰﻯ ﺑﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻓﹶ ﻤَﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧﻴْﺮﹰﺍ َﻳ َﺮﻩُ { ] ﺍﻟﺰﻟﺰﻟﺔ . [ ٧ : ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ } ﻣَﺎ { ﺧﱪﻳﺔ ﺃﻭ ﻣﺼﺪﺭﻳﺔ؟ ﻧﻘﻮﻝ :ﻛﻮﻬﻧﺎ ﻣﺼﺪﺭﻳﺔ ﺃﻇﻬﺮ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ َ } :ﻭﹶﺃﻥﱠ َﺳ ْﻌَﻴﻪُ ﻑ ﻳﺮﻯ { ﺃﻱ ﺳﻮﻑ ﻳﺮﻯ ﺍﳌﺴﻌﻲ ،ﻭﺍﳌﺼﺪﺭ ﻟﻠﻤﻔﻌﻮﻝ ﳚﻲﺀ ﻛﺜﲑﹰﺍ ﻳﻘﺎﻝ :ﻫﺬﺍ ﺧﻠﻖ ﺍﷲ ﺃﻱ ﳐﻠﻮﻗﻪ . َﺳ ْﻮ َ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﺑﻴﺎﻥ ﺛﻮﺍﺏ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺃﻭ ﺑﻴﺎﻥ ﻛﻞ ﻋﻤﻞ ،ﻧﻘﻮﻝ :ﺍﳌﺸﻬﻮﺭ ﺃﻬﻧﻤﺎ ﻟﻜﻞ ﻋﻤﻞ ﻓﺎﳋﲑ ﻣﺜﺎﺏ ﻋﻠﻴﻪ ﻭﺍﻟﺸﺮ ﻣﻌﺎﻗﺐ ﺑﻪ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻟﺒﻴﺎﻥ ﺍﳋﲑﺍﺕ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻟﻺﻧﺴﺎﻥ { ﻓﺈﻥ ﺍﻟﻼﻡ ﻟﻌﻮﺩ ﺍﳌﻨﺎﻓﻊ ﻭﻋﻠﻰ ﻟﻌﻮﺩ ﺍﳌﻀﺎﺭ ﺗﻘﻮﻝ :ﻫﺬﺍ ﻟﻪ ،ﻭﻫﺬﺍ ﻋﻠﻴﻪ ،ﻭﻳﺸﻬﺪ ﻟﻪ ﻭﻳﺸﻬﺪ ﻋﻠﻴﻪ ﰲ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳌﻀﺎﺭ ، ﻭﻟﻠﻘﺎﺋﻞ ﺍﻷﻭﻝ ﺃﻥ ﻳﻘﻮﻝ :ﺑﺄﻥ ﺍﻷﻣﺮﻳﻦ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺎ ﻏﻠﺐ ﺍﻷﻓﻀﻞ ﻛﺠﻤﻮﻉ ﺍﻟﺴﻼﻣﺔ ﺗﺬﻛﺮ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺍﻹﻧﺎﺙ
ﺠﺰَﺍ ُﻩ ﺍﳉﺰﺍﺀ ﺍﻷﻭﰱ { ] ﺍﻟﻨﺠﻢ [ ٤١ :ﻭﺍﻷﻭﰱ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻊ ﺍﻟﺬﻛﻮﺭ ،ﻭﺃﻳﻀﺎﹰ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﺛﻢﱠ ُﻳ ْ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﳊﺴﻨﺔ ،ﻭﺃﻣﺎ ﰲ ﺍﻟﺴﻴﺌﺔ ﻓﺎﳌﺜﻞ ﺃﻭ ﺩﻭﻧﻪ ﺍﻟﻌﻔﻮ ﺑﺎﻟﻜﻠﻴﺔ . ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ } :ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﺑﺼﻴﻌﺔ ﺍﳌﺎﺿﻲ ﺩﻭﻥ ﺍﳌﺴﺘﻘﺒﻞ ﻟﺰﻳﺎﺩ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺴﻌﻲ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺗﻘﺮﻳﺮﻩ ﻫﻮ ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﻮ ﻗﺎﻝ :ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﻳﺴﻌﻰ ،ﺗﻘﻮﻝ ﺍﻟﻨﻔﺲ ﺇﱐ ﺃﺻﻠﻲ ﻏﺪﹰﺍ ﻛﺬﺍ ﺭﻛﻌﺔ ﻭﺃﺗﺼﺪﻕ ﺑﻜﺬﺍ ﺩﺭﳘﹰﺎ ،ﰒ ﳚﻌﻞ ﻣﺜﺒﺘﺎﹰ ﰲ ﺻﺤﻴﻔﱵ ﺍﻵﻥ ﻷﻧﻪ ﺃﻣﺮ ﻳﺴﻌﻰ ﻭﻟﻪ ﻓﻴﻪ ﻣﺎ ﻳﺴﻌﻰ ﻓﻴﻪ ،ﻓﻘﺎﻝ :ﻟﻴﺲ ﻟﻪ ﺇﻻ ﻣﺎ ﻗﺪ ﺳﻌﻰ ﻭﺣﺼﻞ ﻭﻓﺮﻍ ﻣﻨﻪ ،ﻭﺃﻣﺎ ﺗﺴﻮﻳﻼﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﺪﺍﺗﻪ ﻓﻼ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ . ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ ( ٤٠١٢ ﻗﺎﻝ ﺍﻵﻟﻮﺳﻰ :ﻭﻗﻮﻟﻪ } :ﹶﺃﻻﱠ َﺗ ﹺﺰﺭُ ﻭَﺍ ﹺﺯ َﺭ ﹲﺓ ﹺﻭ ْﺯ َﺭ ﺃﺧﺮﻯ { ﺃﻯ :ﺃﻧﻪ ﻻ ﲢﻤﻞ ﻧﻔﺲ ﻣﻦ ﺷﺄﻬﻧﺎ ﺍﳊﻤﻞ ،ﲪﻞ ﻧﻔﺲ ﺃﺧﺮﻯ . . .ﻭﻻ ﻳﺆﺍﺧﺬ ﺃﺣﺪ ﺑﺬﻧﺐ ﻏﲑﻩ .ﻟﻴﺘﺨﻠﺺ ﺍﻟﺜﺎﱏ ﻣﻦ ﻋﻘﺎﺑﻪ .ﻭﻻ ﻳﻘﺪﺡ ﰱ ﺫﻟﻚ ﻗﻮﻟﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺲ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { . . .ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ ،ﻟﺒﻴﺎﻥ ﻋﺪﻡ ﺇﺛﺎﺑﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻞ ﻏﲑﻩ ﻭﺳﻠﻢ } : -ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ ،ﺇﺛﺮ ﺑﻴﺎﻥ ﻋﺪﻡ ﻣﺆﺍﺧﺬﺗﻪ ﺑﺬﻧﺐ ﺳﻮﺍﻩ . ﺃﻯ :ﻛﻤﺎ ﺃﻧﻪ ﻻ ﲢﻤﻞ ﻧﻔﺲ ﺁﲦﺔ ﲪﻞ ﻧﻔﺲ ﺍﺧﺮﻯ ،ﻓﻜﺬﻟﻚ ﻻ ﳛﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻋﻠﻰ ﻧﺘﻴﺠﺔ ﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ،ﻻ
ﻋﻠﻰ ﻧﺘﻴﺠﺔ ﻋﻤﻞ ﻏﲑﻩ .
ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﺴﻌﻰ ﰱ ﺍﻵﻳﺔ .ﺍﻟﺴﻌﻰ ﺍﻟﺼﺎﱀ ،ﻭﺍﻟﻌﻤﻞ ﺍﻟﻄﻴﺐ ،ﻷﻧﻪ ﻗﺪ ﺟﺎﺀ ﰱ ﻣﻘﺎﺑﻠﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻷﻭﺯﺍﺭ ﻭﺍﻟﺬﻧﻮﺏ . ﺠﺰَﺍ ُﻩ ﺍﳉﺰﺁﺀ ﺍﻷﻭﰱ { ﺑﻴﺎﻥ ﻟﺜﻤﺮﺓ ﻫﺬﺍ ﺍﻟﺴﻌﻰ ﺍﻟﺼﺎﱀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻑ ﻳﺮﻯ ﹸﺛﻢﱠ ُﻳ ْ ﻭﻗﻮﻟﻪ -ﺗﻌﺎﱃ َ } : -ﻭﹶﺃﻥﱠ َﺳ ْﻌَﻴ ﻪُ َﺳ ْﻮ َ . ﺃﻯ :ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﲦﺮﺓ ﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ﺑﺪﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ ،ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺳﻮﻑ ﻳﺮﺍﻩ ﻣﺴﺠﻼ ﺃﻣﺎﻣﻪ ﰱ ﺻﺤﻒ ﻣﻜﺮﻣﺔ ،ﻭﰱ ﻣﻴﺰﺍﻥ ﺣﺴﻨﺎﺗﻪ ،ﰒ ﳚﺎﺯﻳﻪ ﺍﷲ -ﺗﻌﺎﱃ -ﻋﻠﻴﻪ ﺍﳉﺰﺍﺀ ﺍﻟﺘﺎﻡ ﺍﻟﻜﺎﻣﻞ .ﺍﻟﺬﻯ ﻻ ﻧﻘﺺ ﻓﻴﻪ ﻭﻻ ﲞﺲ . ﻭﰱ ﺭﺅﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻌﻤﻠﻪ ﺍﻟﺼﺎﱀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺗﺸﺮﻳﻒ ﻭﺗﻜﺮﱘ ﻟﻪ ،ﻛﻤﺎ ﻗﺎﻝ -ﺗﻌﺎﱃ َ } -ﻳ ْﻮ َﻡ َﺗﺮَﻯ ﺍﳌﺆﻣﻨﲔ ﻚ ﺠﺮﹺﻱ ﻣِﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍﻷﻬﻧﺎﺭ ﺧَﺎﻟِﺪِﻳ َﻦ ﻓِﻴ َﻬﺎ ﹶﺫِﻟ َ ﺸﺮَﺍ ﹸﻛ ُﻢ ﺍﻟﻴﻮﻡ ﺟَﻨﱠﺎﺕٌ َﺗ ْ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻳﺴﻌﻰ ﻧُﻮﺭُﻫُﻢ َﺑ ْﻴ َﻦ ﺃﹶﻳْﺪِﻳﻬﹺﻢْ َﻭﹺﺑﹶﺄ ْﻳﻤَﺎﹺﻧﻬﹺﻢ ُﺑ ْ ﺲ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﻫُ َﻮ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ { ﻫﺬﺍ ،ﻭﻗﺪ ﺗﻮﺳﻊ ﺍﻟﻌﻠﻤﺎﺀ ﰱ ﺍﳉﻤﻊ ﺑﲔ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ } : -ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ ﻭﺑﲔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﱴ ﺗﻔﻴﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﻨﺘﻔﻊ ﺑﻌﻤﻞ ﻏﲑﻩ ،ﻭﻫﺬﻩ ﺧﻼﺻﺔ ﻷﻗﻮﺍﳍﻢ : ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ :ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﺳﺘﻨﺒﻂ ﺍﻟﺸﺎﻓﻌﻰ ﻭﻣﻦ ﺍﺗﺒﻌﻪ ،ﺃﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﻳﺼﻞ ﺇﻫﺪﺍﺀ ﺛﻮﺍﻬﺑﺎ ﺇﱃ ﺍﳌﻮﺗﺔ . ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﻋﻤﻠﻬﻢ ﻭﻻ ﻛﺴﺒﻬﻢ ،ﻭﳍﺬﺍ ﱂ ﻳﻨﺪﺏ ﺇﻟﻴﻪ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻣﺘﻪ ،ﻭﻻ ﺣﺜﻬﻢ ﻋﻠﻴﻪ ،ﻭﻻ ﺃﺭﺷﺪﻫﻢ ﺇﻟﻴﻪ ﺑﻨﺺ ﻭﻻ ﺇﳝﺎﺀ ،ﻭﱂ ﻳﻨﻘﻞ ﺫﻟﻚ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻭﻟﻮ ﻛﺎﻥ ﺧﲑﺍ ﻟﺴﺒﻘﻮﻧﺎ ﺇﻟﻴﻪ ، ﻭﺑﺎﺏ ﺍﻟﻘﺮﺑﺎﺕ ﻳﻘﺘﺼﺮ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻨﺼﻮﺹ ،ﻭﻻ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺄﻧﻮﺍﻉ ﺍﻷﻗﻴﺴﺔ ﻭﺍﻵﺭﺍﺀ . ﻓﺄﻣﺎ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺼﺪﻗﺔ ،ﻓﺬﺍﻙ ﳎﻤﻊ ﻋﻠﻰ ﻭﺻﻮﳍﻤﺎ ،ﻭﻣﻨﺼﻮﺹ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﻋﻠﻴﻬﻤﺎ . ﻭﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰱ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " -ﺇﺫﺍ ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ :ﻭﻟﺪ ﺻﺎﱀ ﻳﺪﻋﻮ ﻟﻪ ،ﺃﻭ ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ﻣﻦ ﺑﻌﺪﻩ ،ﺃﻭ ﻋﻠﻢ ﻳﻨﺘﻔﻊ ﺑﻪ " . ﻓﻬﺬﻩ ﺍﻟﺜﻼﺛﺔ ﰱ ﺍﳊﻘﻴﻘﺔ .ﻫﻰ ﻣﻦ ﺳﻌﻴﻪ ﻭﻛﺪﻩ ﻭﻋﻤﻠﻪ .
ﺲ ِﻟ ﻺِﻧﺴَﺎ ِﻥ ﹺﺇﻻﱠ ﻣَﺎ ﺳﻌﻰ { ﺑﻘﻮﻟﻪ ﻭﻗﺎﻝ ﺍﳉﻤﻞ ﰱ ﺣﺎﺷﻴﺘﻪ ﻋﻠﻰ ﺍﳉﻼﻟﲔ :ﻭﺍﺳﺘﺸﻜﻞ ﺍﳊﺼﺮ ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ } ﻭَﺃﹶﻥ ﻟﱠ ْﻴ َ ﺗﻌﺎﱃ -ﰱ ﺁﻳﺔ ﺃﺧﺮﻯ } :ﻭﺍﻟﺬﻳﻦ ﺁ َﻣﻨُﻮ ﹾﺍ ﻭﺍﺗﺒﻌﺘﻬﻢ ﺫﹸﺭﱢﻳﱠﺘُﻬُﻢ ﹺﺑﹺﺈﳝَﺎ ٍﻥ ﺃﹶﻟﹾ ﺤَﻘﹾﻨَﺎ ﹺﺑ ﹺﻬ ْﻢ ﹸﺫﺭﱢﻳﱠَﺘ ُﻬ ْﻢ َﻭﻣَﺂ ﹶﺃﹶﻟ ْﺘﻨَﺎ ُﻫ ْﻢ ﻣﱢ ْﻦ َﻋ َﻤِﻠﻬﹺﻢ ﻣﱢﻦَﺷ ْﻲ ٍﺀ { . .ﻭﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰱ ﺫﻟﻚ ﻛﺤﺪﻳﺚ " :ﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ . " . . . ﻭﺃﺟﻴﺐ :ﺑﺄﻬﻧﺎ ﳐﺼﻮﺻﻤﺔ ﺑﻘﻮﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ،ﻷﻬﻧﺎ ﺣﻜﺎﻳﺔ ﳌﺎ ﰱ ﺻﺤﻔﻬﻢ ،ﻭﺃﻣﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻠﻬﺎ ﻣﺎ ﺳﻌﺖ ﻫﻰ ،ﻭﻣﺎ ﺳﻌﻰ ﳍﺎ ﻏﲑﻫﺎ ،ﳌﺎ ﺻﺢ ﻣﻦ ﺃﻥ ﻟﻜﻞ ﻧﱮ ﻭﺻﺎﱀ ﺷﻔﺎﻋﺔ .ﻭﻫﻮ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ ،ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﻨﺼﻮﺹ ﻭﺟﺪ ﻣﻦ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﱂ ﻳﻌﻤﻠﻪ ﻣﺎ ﻻ ﻳﻜﺎﺩ ﳛﺼﻰ ،ﻓﻼ ﳚﻮﺯ ﺃﻥ ﺗﺆﻭﻝ ﺍﻵ ﻳﺔ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﺟﺘﻤﺎﻉ ﺍﻷﻣﺔ ،ﻭﺣﻴﻨﺌﺬ ﻓﺎﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻵﻳﺔ ﻋﺎﻣﺔ ،ﻗﺪ ﺧﺼﺼﺖ ﺑﺄﻣﻮﺭ ﻛﺜﲑﺓ . . ﰒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﳉﻤﻞ -ﺭﲪﻪ ﺍﷲ : -ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺗﻘﻰ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﺗﻴﻤﻴﺔ :ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻨﺘﻔﻊ ﺇﻻ ﺑﻌﻤﻠﻪ .ﻓﻘﺪ ﺧﺮﻕ ﺍﻹﲨﺎﻉ .ﻭﺫﻟﻚ ﺑﺎﻃﻞ ﻣﻦ ﻭﺟﻮﻩ ﻛﺜﲑﺓ : ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺘﻔﻊ ﺑﺪﻋﺎﺀ ﻏﲑﻩ .ﻭﻫﻮ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ . ﺛﺎﻧﻴﻬﺎ :ﺃﻥ ﺍﻟﻨﱮ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﺸﻔﻊ ﻷﻫﻞ ﺍﳌﻮﻗﻒ ﰱ ﺍﳊﺴﺎﺏ ﰒ ﻷﻫﻞ ﺍﳉﻨﺔ ﰱ ﺩﺧﻮﳍﺎ . ﺛﺎﻟﺜﻬﺎ :ﺃﻧﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﺸﻔﻊ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﰱ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﺴﻌﻰ ﺍﻟﻐﲑ . ﺭﺍﺑﻌﻬﺎ :ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻳﺴﺘﻐﻔﺮﻭﻥ ﻭﻳﺪﻋﻮﻥ ﳌﻦ ﰱ ﺍﻷﺭﺽ ،ﻭﺫﻟﻚ ﻣﻨﻔﻌﺔ ﺑﻌﻤﻞ ﺍﻟﻐﲑ .
ﺧﺎﻣﺴﻬﺎ :ﺃﻥ ﺍﷲ -ﺗﻌﺎﱃ -ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﱂ ﻳﻌﻤﻞ ﺧﲑﺍ ﻗﻂ -ﺃﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ -ﲟﺤﺾ ﺭﲪﺘﻪ ،ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﻐﲑ ﻋﻤﻠﻬﻢ . ﺳﺎﺩﺳﻬﺎ :ﺃﻥ ﺃﻭﻻﺩ ﺍﳌﺆﻣﻨﲔ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻌﻤﻞ ﺁﺑﺎﺋﻬﻢ ،ﻭﺫﻟﻚ ﺍﻧﺘﻔﺎﻉ ﲟﺤﺾ ﻋﻤﻞ ﺍﻟﻐﲑ . ﺳﺎﺑﻌﻬﺎ :ﻗﺎﻝ ﺍﷲ -ﺗﻌﺎﱃ -ﰱ ﻗﺼﺔ ﺍﻟﻐﻼﻣﲔ ﺍﻟﻴﺘﻤﲔ َ } :ﻭﻛﹶﺎ ﹶﻥ ﺃﹶﺑُﻮﻫُﻤَﺎ ﺻَﺎﻟِﺤﹰﺎ { ﻓﺎﻧﺘﻔﻌﺎ ﺑﺼﻼﺡ ﺃﺑﻴﻬﻤﺎ ،ﻭﻟﻴﺲ ﻣﻦ ﺳﻌﻴﻬﻤﺎ . ﺛﺎﻣﻨﻬﺎ :ﺃﻥ ﺍﳌﻴﺖ ﻳﻨﺘﻔﻊ ﺑﺎﻟﺼﺪﻗﺔ ﻋﻨﻪ ،ﻭﺑﺎﻟﻌﺘﻖ ،ﺑﻨﺺ ﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ،ﻭﻫﻮ ﻣﻦ ﻋﻤﻞ ﺍﻟﻐﲑ . ﺗﺎﺳﻌﻬﺎ :ﺃﻥ ﺍﳊﺞ ﺍﳌﻔﺮﻭﺽ ﻳﺴﻘﻂ ﻋﻦ ﺍﳌﻴﺖ ،ﲝﺞ ﻭﻟﻴﻪ ﺑﻨﺺ ﺍﻟﺴﻨﺔ ،ﻭﻫﻮ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ . ﺣﺎﺩﻯ ﻋﺸﺮ :ﺍﳌﺪﻳﻦ ﻗﺪ ﺍﻣﺘﻨﻊ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺣﱴ ﻗﻀﻰ ﺩﻳﻨﻪ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ،ﻭﻗﻀﻰ ﺩﻳﻦ ﺍﻵﺧﺮ ﻋﻠﻰ ﺑﻦ ﺃﰉ ﻃﺎﻟﺐ ،ﻭﺍﻧﺘﻔﻊ ﺑﺼﻼﺓ ﺍﻟﻨﱮ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﻫﻮ ﻣﻦ ﻋﻤﻞ ﺍﻟﻐﲑ . ﺛﺎﱏ ﻋﺸﺮ :ﺃﻥ ﺍﻟﻨﱮ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﺎﻝ ﳌﻦ ﺻﻠﻰ ﻭﺣﺪﻩ " :ﺃﻻ ﺭﺟﻞ ﻳﺘﺼﺪﻕ ﻋﻠﻰ ﻫﺬﺍ ﻓﻴﺼﻠﻰ ﻣﻌﻪ " ﻓﻘﺪ ﺣﺼﻞ ﻟﻪ ﻓﻀﻞ ﺍﳉﻤﺎﻋﺔ ﺑﻔﻌﻞ ﺍﻟﻐﲑ . ﺛﺎﻟﺚ ﻋﺸﺮ :ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺗﱪﺃ ﺫﻣﺘﻪ ﻣﻦ ﺩﻳﻮﻥ ﺍﻟﻐﲑ ،ﺇﺫﺍ ﻗﻀﺎﻫﺎ ﻋﻨﻪ ﻗﺎﺽ ،ﻭﺫﻟﻚ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ . ﺭﺍﺑﻊ ﻋﺸﺮ :ﺃﻥ ﻣﻦ ﻋﻠﻴﻪ ﺗﺒﻌﺎﺕ ﻭﻣﻈﺎﱂ ،ﺇﺫﺍ ﺣﻠﻞ ﻣﻨﻬﺎ ﺳﻘﻄﺖ ﻋﻨﻪ ،ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ . ﺧﺎﻣﺲ ﻋﺸﺮ :ﺃﻥ ﺍﳉﺎﺭ ﺍﻟﺼﺎﱀ ﻳﻨﻔﻊ ﰱ ﺍﶈﻴﺎ ﻭﰱ ﺍﳌﻤﺎﺕ -ﻛﻤﺎ ﺟﺎﺀ ﰱ ﺍﻷﺛﺮ -ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ . ﺳﺎﺩﺱ ﻋﺸﺮ :ﺃﻥ ﺍﳉﺎﺭ ﺍﻟﺼﺎﱀ ﻳﻨﻔﻊ ﰱ ﺍﶈﻴﺎ ﻭﰱ ﺍﳌﻤﺎﺕ -ﻛﻤﺎ ﺟﺎﺀ ﰱ ﺍﻷﺛﺮ -ﻭﻫﺬﺍ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ . ﺳﺎﺩﺱ ﻋﺸﺮ :ﺃﻥ ﺟﻠﻴﺲ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﻳﺮﺣﻢ ﻬﺑﻢ ،ﻭﻫﻮ ﱂ ﻳﻜﻦ ﻣﻌﻬﻢ ،ﻭﱂ ﳚﻠﺲ ﻟﺬﻟﻚ ﺑﻞ ﳊﺎﺟﺔ ﻋﺮﺿﺖ ﻟﻪ ، ﻭﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ،ﻓﻘﺪ ﺍﻧﺘﻔﻊ ﺑﻌﻤﻞ ﻏﲑﻩ . ﺳﺎﺑﻊ ﻋﺸﺮ :ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ،ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﰱ ﺍﻟﺼﻼﺓ ،ﺍﻧﺘﻔﺎﻉ ﻟﻠﻤﻴﺖ ﺑﺼﻼﺓ ﺍﳊﻰ ﻋﻠﻴﻪ ﻭﻫﻮ ﻋﻤﻞ ﻏﲑﻩ . ﺛﺎﻣﻦ ﻋﺸﺮ :ﺃﻥ ﺍﳉﻤﻌﺔ ﲢﺼﻞ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻟﻌﺪﺩ ،ﻭﻛﺬﺍ ﺍﳉﻤﺎﻋﺔ ﺑﻜﺜﺮﺓ ﺍﻟﻌﺪﺩ ﻭﻫﻮ ﺍﻧﺘﻔﺎﻉ ﻟﻠﺒﻌﺾ ﺑﺎﻟﺒﻌﺾ .
ﺗﺎﺳﻊ ﻋﺸﺮ :ﺃﻥ ﺍﷲ -ﺗﻌﺎﱃ -ﻗﺎﻝ ﻟﻨﺒﻴﻪ َ } :ﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﷲ ِﻟﻴُ َﻌﺬﱢَﺑﻬُ ْﻢ ﻭَﺃﹶﻧﺖَ ﻓِﻴ ﹺﻬ ْﻢ { ﻭﻗﺎﻝ -ﺗﻌﺎﱃ َ } : -ﻭﹶﻟ ْﻮ ﹶﻻ ﺭﹺﺟَﺎﻝﹲ ﻣﱡ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﻭَﻧﹺﺴَﺂﺀٌ ﻣﱡﺆْﻣِﻨَﺎﺕٌ { . .ﻓﻘﺪ ﺭﻓﻊ ﺍﷲ -ﺗﻌﺎﱃ -ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺴﺒﺐ ﺑﻌﺾ ،ﻭﺫﻟﻚ ﺍﻧﺘﻔﺎﻉ ﺑﻌﻤﻞ ﺍﻟﻐﲑ . ﲤﺎﻡ ﺍﻟﻌﺸﺮﻳﻦ :ﺃﻥ ﺻﺪﻗﺔ ﺍﻟﻔﻄﺮ ﲡﺐ ﻋﻠﻰ ﺍﻟﺼﻐﲑ ﻭﻏﲑﻩ ﳑﻦ ﳝﻮﻧﻪ ﺍﻟﺮﺟﻞ ،ﻓﺈﻧﻪ ﻳﻨﺘﻔﻊ ﺑﺬﻟﻚ ﻣﻦ ﻳُﺨﺮﹺﺝ ﻋﻨﻪ ، ﻭﻻ ﺳﻌﻰ ﻟﻪ ﻓﻴﻬﺎ . ﰒ ﻗﺎﻝ -ﺭﲪﻪ ﺍﷲ : -ﻭﻣﻦ ﺗﺄﻣﻞ ﺍﻟﻌﻠﻢ ﻭﺟﺪ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﱂ ﻳﻌﻤﻠﻪ ﻣﺎ ﻻ ﻳﻜﺎﺩ ﳛﺼﻰ ،ﻓﻜﻴﻒ ﳚﻮﺯ ﺃﻥ ﺗﺘﺄﻭﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻋﻠﻰ ﺧﻼﻑ ﺻﺮﻳﺢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ . . ﻭﺍﳋﻼﺻﺔ ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻓﻘﺪ ﺗﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻯ ﻗﺪ ﺧﺺ ﺑﺄﻣﻮﺭ ﻛﺜﲑﺓ .ﻛﻤﺎ ﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ،ﻭﻗﺪ ﺗﻜﻮﻥ ﳐﺼﻮﺻﺔ ﺑﻘﻮﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ -ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ، -ﻷﻬﻧﺎ ﺣﻜﺎﻳﺔ ﻋﻤﺎ ﰱ ﺻﺤﻔﻬﻤﺎ ،ﺃﻣﺎ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻠﻬﺎ ﺳﻌﻴﻬﺎ ،ﻭﳍﺎ ﻣﺎ ﺳﻌﻰ ﳍﺎ ﺑﻪ ﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻬﺑﺬﻩ ﺍﻷﻣﺔ . ﻭﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﰱ ﻣﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺔ :ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ ﻋﺪﻻ ،ﻭﷲ -ﺗﻌﺎﱃ -ﺃﻥ ﳚﺰﻳﻪ ﺑﺎﳊﺴﻨﺔ ﺃﻟﻔﺎ ﻓﻀﻼ .
ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ) -ﺝ / ٨ﺹ (٣١٥ ﺻﻠﺔ ﺍﻷﺣﻴﺎﺀ ﺑﺎﻷﻣﻮﺍﺕ ﺍﳌﻔﱵ ﻋﻄﻴﺔ ﺻﻘﺮ . ﻣﺎﻳﻮ ١٩٩٧ ﺍﳌﺒﺎﺩﺉ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ
ﺍﻟﺴﺆﺍﻝ ﻧﺮﻳﺪ ﺗﻮﺿﻴﺤﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ }ﻭﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ {ﻭﺻﻠﺘﻪ ﺑﺎﻧﺘﻔﺎﻉ ﺍﻷﻣﻮﺍﺕ ﺑﺄﻋﻤﺎﻝ ﺍﻷﺣﻴﺎﺀ ؟ ﺍﳉﻮﺍﺏ ﺫﻫﺐ ﺍﳌﻌﺘﺰﻟﺔ ﺇﱃ ﺃﻥ ﺃﻳﺔ ﻗﺮﺑﺔ ﻳﻬﺪﻳﻬﺎ ﺍﳊﻰ ﺇﱃ ﺍﳌﻴﺖ ﻻ ﺗﻨﻔﻌﻪ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﻗﻮﳍﻢ ﺑﻮﺟﻮﺏ ﺍﻟﻌﺪﻝ ،ﻭﺍﺳﺘﺪﻟﻮﺍ ﻋﻠﻰ ﺭﺃﻳﻬﻢ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﺃﻡ ﱂ ﻳﻨﺒﺄ ﲟﺎ ﰱ ﺻﺤﻒ ﻣﻮﺳﻰ " ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻯ ﻭﻓﱠﻰ .ﺃﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ﻭﺯﺭ ﺃﺧﺮﻯ .ﻭﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ .ﻭﺃﻥ ﺳﻌﻴﻪ ﺳﻮﻑ ﻳﺮﻯ .ﰒ ﳚﺰﺍﻩ ﺍﳉﺰﺍﺀ ﺍﻷﻭﰱ { ﺍﻟﻨﺠﻢ ، ٤١ - ٣٦ :ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻘﺎﻟﻮﺍ :ﻫﻨﺎﻙ ﻗﹸﺮَﺏٌ ﳚﻮﺯ ﻟﻠ ﺤﻰ ﺃﻥ ﻳﻔﻌﻠﻬﺎ ﻭﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺍﳌﻴﺖ ،ﺑﻞ ﻭﺳﻊ ﺑﻌﻀﻬﻢ ﺍﻟﺪﺍﺋﺮﺓ ﺣﱴ ﴰﻠﺖ ﻛﻞ ﺍﻟﻘﺮﺏ ،ﻗﺎﻝ ﰱ ﺷﺮﺡ ﺍﻟﻜﻨﺰ :ﺇﻥ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﳚﻌﻞ ﺛﻮﺍﺏ ﻋﻤﻠﻪ ﻟﻐﲑﻩ ،ﺻﻼﺓ ﻛﺎﻥ ﺃﻭ ﺻﻮﻣﺎ ﺃﻭ ﺣﺠﺎ ﺃﻭ ﺻﺪﻗﺔ ﺃﻭ ﻗﺮﺍﺀﺓ ﻗﺮﺁﻥ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﱪ ،ﻭﻳﺼﻞ ﺫﻟﻚ ﺇﱃ ﺍﳌﻴﺖ ،ﻭﻳﻨﻔﻌﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ "ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺝ ٤ﺹ " ١٤٢ﻭﺩﻟﻴﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﻋﺪﻡ ﻭﺭﻭﺩ ﻧﺺ ﻣﺎﻧﻊ ،ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﺎﺀ ﰱ ﺭﲪﺔ ﺍﷲ ﻭﻓﻀﻠﻪ ﺃﻥ ﻳﻔﻴﺪ ﺍﳌﻴﺖ ﺑﻌﻤﻞ ﺍﳊﻰ ﰱ ﺍﻟﻨﻮﺍﻓﻞ ،ﻛﻤﺎ ﺃﻓﺎﺩﻩ ﰱ ﺍﻟﻔﺮﺍﺋﺾ ﺍﳌﻘﻀﻴﺔ ﻋﻨﻪ ،ﻓﻀﻼ ﻋﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰱ ﺑﻌﺾ ﺍﻟﻘﺮﺏ ﻣﻦ ﺣﻴﺚ ﻧﺪﺏ ﻋﻤﻠﻬﺎ ﻟﻴﻔﻴﺪ ﻣﻨﻬﺎ ﺍﳌﻴﺖ ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﺑﻴﺎﻧﻪ .ﻭﺭﺩﻭﺍ ﺩﻟﻴﻞ ﺍﳌﻌﺘﺰﻟﺔ ﲟﺎ ﻳﺄﺗﻰ : - ١ﺃﻥ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻨﺴﻮﺧﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ }ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﺗﺒﻌﺘﻬﻢ ﺫﺭﻳﺘﻬﻢ ﺑﺈﳝﺎﻥ ﺃﳊﻘﻨﺎ ﻬﺑﻢ ﺫﺭﻳﺘﻬﻢ ﻭﻣﺎ ﺃﻟﺘﻨﺎﻫﻢ
ﻣﻦ ﻋﻤﻠﻬﻢ ﻣﻦ ﺷﻲﺀ ﻛﻞ ﺍﻣﺮﺉ ﲟﺎ ﻛﺴﺐ ﺭﻫﲔ { ﺍﻟﻄﻮﺭ ، ٢١ :ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﻋﻴﺴﻰ ،ﻓﺈﻥ ﺍﻟﻜﺒﺎﺭ ﻳﻠﺤﻘﻮﻥ ﺑﺂﺑﺎﺋﻬﻢ ﰱ ﺍﳉﻨﺔ ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﰱ ﻣﻨﺰﻟﺘﻬﻢ ﺇﻛﺮﺍﻣﺎ -ﻟﻶﺑﺎﺀ ﺑﺎﺟﺘﻤﺎﻉ ﺍﻷﻭﻻﺩ ﺇﻟﻴﻬﻢ ،ﻭﺿﻌﻒ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰱ ﻛﺘﺎﺑﻪ "ﺍﻟﺮﻭﺡ " . - ٢ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺧﺎﺻﺔ ﺑﺸﺮﻳﻌﺔ ﻣﻮﺳﻰ ﻭﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺃﻣﺎ ﰱ ﺷﺮﻳﻌﺘﻨﺎ ﻓﺎﳊﻜﻢ ﲞﻼﻑ ﺫﻟﻚ . - ٣ﺃﻥ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻞ ﻏﲑﻩ ﳐﺼﻮﺹ ﺑﺎﻟﻜﺎﻓﺮ ،ﺃﻣﺎ ﺍﳌﺆﻣﻦ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﺴﻌﻰ ﻏﲑﻩ ﻣﻦ ﺍﳌﺆﻣﻨﲔ . - ٤ﺃﻥ ﺍﻟﻼﻡ ﰱ "ﻟﻺﻧﺴﺎﻥ " ﲟﻌﲎ "ﻋﻠﻰ " ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ }ﻭﳍﻢ ﺍﻟﻠﻌﻨﺔ { ﺃﻯ ﻋﻠﻴﻬﻢ ،ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻻ ﻋﻤﻠﻪ ،ﺃﻯ ﺃﻥ ﺫﻟﻚ ﰱ ﺍﻟﻌﻘﺎﺏ ،ﺃﻣﺎ ﺍﻟﺜﻮﺍﺏ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﳝﻨﻊ ﺍﻧﺘﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻞ ﻏﲑﻩ ﻭﻫﺬﻩ ﺍﻟﺮﺩﻭﺩ ﳝﻜﻦ ﺃﻥ ﺗﻨﺎﻗﺶ . - ٥ﺇﻥ ﺍﻵﻳﺔ ﺗﺒﲔ ﺃﻧﻪ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻋﻤﻠﻪ ﺍﺳﺘﺤﻘﺎﻗﺎ ﺑﻄﺮﻳﻖ ﺍﻟﻌﺪﻝ ،ﺃﻣﺎ ﺗﻔﻀﻼ ﻣﻦ ﻏﲑﻩ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺃﻥ ﻳﻨﺘﻔﻊ ﺑﻪ ،ﻓﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻋﻤﻞ ﺍﻟﻐﲑ ﻭﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﳌﻴﺖ .ﻭﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻫﻮ ﺃﺻﺢ ﺍﻷﺟﻮﺑﺔ ،ﻭﺭﻛﺰ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰱ ﻓﺘﺎﻭﻳﻪ "ﺝ ٢٤ﺹ "٣٦٦ﺣﻴﺚ ﻗﺎﻝ ﻣﺎ ﻣﻠﺨﺼﻪ : ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ ،ﻛﺎﻟﺼﺪﻗﺔ ﻭﺍﻟﻌﺘﻖ ،ﻛﻤﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ .ﺃﻣﺎ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺪﻧﻴﺔ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻓﺎﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﺎ .ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺍﳉﻤﻴﻊ ﻳﺼﻞ ﺇﻟﻴﻪ ...ﺇﱃ ﺃﻥ ﻗﺎﻝ :
ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﲪﺪ ﻭﺃﰉ ﺣﻨﻴﻔﺔ ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻰ . ﻭﺃﻣﺎ ﺍﺣﺘﺠﺎﺝ ﺑﻌﻀﻬﻢ ﺑﺄﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ ﻓﻴﻘﺎﻝ ﺛﺒﺖ ﺑﺎﻟﺴﻨﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﺇﲨﺎﻉ ﺍﻷﺋﻤﺔ ﺃﻧﻪ ﻳﺼﻠﻰ ﻭﻳﺴﺘﻐﻔﺮ ﻟﻪ ﻭﻳﺪﻋﻰ ﻟﻪ ،ﻭﻫﺬﺍ ﻣﻦ ﺳﻌﻰ ﻏﲑﻩ .ﻭﺍﳉﻮﺍﺏ ﺍﳊﻖ ﺃﻥ ﺍﻟﻠﹼﻪ ﱂ ﻳﻘﻞ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻨﺘﻔﻊ ﺇﻻ ﺑﺴﻌﻰ ﻧﻔﺴﻪ ﻭﺃﻧﻪ ﻗﺎﻝ }ﻭﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ { ﻓﻬﻮ ﻻ ﳝﻠﻚ ﺇﻻ ﺳﻌﻴﻪ ،ﻭﻻ ﻳﺴﺘﺤﻖ ﻏﲑ ﺫﻟﻚ .ﻭﺃﻣﺎ ﺳﻌﻰ ﻏﲑﻩ ﻓﻬﻮ ﻟﻪ ،ﻛﻤﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﳝﻠﻚ ﺇﻻ ﻣﺎﻝ ﻧﻔﺴﻪ ﻭﻧﻔﻊ ﻧﻔﺴﻪ ،ﻓﻤﺎﻝ ﻏﲑﻩ ﻭﻧﻔﻊ ﻏﲑﻩ ﻫﻮ ﻛﺬﻟﻚ ﻟﻠﻐﲑ، ﻟﻜﻦ ﺇﺫﺍ ﺗﱪﻉ ﻟﻪ ﺍﻟﻐﲑ ﺑﺬﻟﻚ ﺟﺎﺯ .ﺍﻫـ .ﻭﻗﺪ ﺍﺭﺗﻀﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﺑﻦ ﻋﻄﻴﺔ ﰱ ﺗﻔﺴﲑﻩ . ﻫﺬﺍ ،ﻭﻗﺪ ﺟﺎﺀ ﰱ ﻣﻌﺠﻢ ﺍﻟﻔﻘﻪ ﺍﳊﻨﺒﻠﻰ " ﺹ ٩٤١ﻃﺒﻌﺔ ﺃﻭﻗﺎﻑ ﺍﻟﻜﻮﻳﺖ " ﺃﻥ ﺃﻳﺔ ﻗﺮﺑﺔ ﻳﻔﻌﻠﻬﺎ ﺍﳊﻰ ﻭﻳﻬﺐ ﺛﻮﺍﻬﺑﺎ ﻟﻠﻤﻴﺖ ﺗﻨﻔﻌﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰱ " ﺍﳌﻐﲎ" ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ :ﺍﳌﻴﺖ ﻳﺼﻞ ﺇﻟﻴﻪ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﳋﲑ، ﻟﻠﻨﺼﻮﺹ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ .ﻷﻥ ﺍﳌﺴﻠﻤﲔ ﳚﺘﻤﻌﻮﻥ ﰱ ﻛﻞ ﻣﺼﺮ ﻳﻘﺮﺅﻭﻥ ﻭﻳﻬﺪﻭﻥ ﳌﻮﺗﺎﻫﻢ ﻣﻦ ﻏﲑ ﻧﻜﲑ ﻓﻜﺎﻥ ﺇﲨﺎﻋﺎ . ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻻ ﻳﻌﺘﱪ ﺣﺠﺔ ﻭﺍﻹﲨﺎﻉ ﻋﻠﻴﻪ ﻟﻴﺲ ﺩﻟﻴﻼ ﻛﻤﺎ ﺭﺃﻯ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ . ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ :ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻗﺴﻤﺎﻥ " :ﻣﺎﻟﻴﺔ ،ﻭﺑﺪﻧﻴﺔ" ﻭﻗﺪ ﻧﺒﻪ ﺍﻟﺸﺎﺭﻉ ﺑﻮﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﺪﻗﺔ ﻋﻠﻰ ﻭﺻﻮﻝ ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺎﻟﻴﺔ ،ﻭﻧﺒﻪ ﺑﻮﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﺼﻴﺎﻡ ﻋﻠﻰ ﻭﺻﻮﻝ ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ،ﻭﺃﺧﱪ ﺑﻮﺻﻮﻝ ﺛﻮﺍﺏ ﺍﳊﺞ ﺍﳌﺮﻛﺐ ﻣﻦ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ،ﻓﺎﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﺛﺎﺑﺘﺔ ﺑﺎﻟﻨﺺ ﻭﺍﻻﻋﺘﺒﺎﺭ . ﻫﺬﺍ ﻫﻮ ﺍﳊﻜﻢ ﺍﻹﲨﺎﱃ ﰱ ﺇﻫﺪﺍﺀ ﺍﻟﻘﺮﺏ ،ﻭﺇﻟﻴﻚ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ . ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺃﰉ ﺃﺳﻴﺪ ﻣﺎﻟﻚ ﺑﻦ ﺭﺑﻴﻌﺔ ﻗﺎﻝ :ﺑﻴﻨﻤﺎ ﳓﻦ ﺟﻠﻮﺱ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ ﺟﺎﺀﻩ ﺭﺟﻞ ﻣﻦ ﺑﲎ ﺳﻠﻤﺔ ،ﻓﻘﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻫﻞ ﺑﻘﻰ ﻣﻦ ﺑﺮ ﺃﺑﻮﻯ ﺷﻲﺀ ﺃﺑﺮﳘﺎ ﺑﻪ ﺑﻌﺪ ﻣﻮﻬﺗﻤﺎ؟ ﻗﺎﻝ " ﻧﻌﻢ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻤﺎ ،ﻭﺇﻧﻔﺎﺫ ﻋﻬﺪﳘﺎ ﻣﻦ ﺑﻌﺪﳘﺎ ،ﺻﻠﺔ ﺍﻟﺮﺣﻢ ﺍﻟﱴ ﻻ ﺗﻮﺻﻞ ﺇﻻ ﻬﺑﻤﺎ ، ﻭﺇﻛﺮﺍﻡ ﺻﺪﻳﻘﻬﻤﺎ ﻣﻦ ﺑﻌﺪﳘﺎ" . )ﺍ( ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ .
ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﺮﺍﺡ :ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻬﻤﺎ ﰱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ ،ﻛﻤﺎ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻻ ﺗﺼﻞ ﻋﻠﻰ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﺎﺕ ﺃﺑﺪﺍ { ﺍﻟﺘﻮﺑﺔ ١٨٤ :ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺍﻟﺪﻋﺎﺀ ،ﻛﻤﺎ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺧﺬ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﺻﺪﻗﺔ ﺗﻄﻬﺮﻫﻢ ﻭﺗﺰﻛﻴﻬﻢ ﻬﺑﺎ ﻭﺻﻞ ﻋﻠﻴﻬﻢ ﺇﻥ ﺻﻼﺗﻚ ﺳﻜﻦ ﳍﻢ { ﺍﻟﺘﻮﺑﺔ ٠٣ :ﺍ ،ﺃﻯ ﺍﺩﻉ ﺍﷲ ﳍﻢ ﺑﺎﻟﻨﻤﺎﺀ ﻭﺍﻟﱪﻛﺔ . ﻭﻳﺮﺟﺢ ﺃﻥ ﻳﺮﺍﺩ ﻬﺑﺎ ﻫﻨﺎ ﺍﻟﺪﻋﺎﺀ ﻷﻥ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻯ ﰱ "ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ" ﱂ ﻳﺮﺩ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﺼﻼﺓ ﺑﻞ ﻭﺭﺩ )ﺍﻟﺪﻋﺎﺀ ﳍﻤﺎ( . ﻭﺍﻟﺪﻋﺎﺀ ﳎﻤﻊ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻭﻋﻠﻰ ﻧﻔﻊ ﺍﳌﻴﺖ ﺑﻪ ﺇﻥ ﻗﺒﻞ ،ﻭﻣﻌﲎ ﻧﻔﻊ ﺍﳌﻴﺖ ﺑﻪ ﺣﺼﻮﻝ ﺍﳌﺪﻋﻮ ﺑﻪ ﺇﺫﺍ ﺍﺳﺘﺠﻴﺐ ، ﻭﺍﺳﺘﺠﺎﺑﺘﻪ ﳏﺾ ﻓﻀﻞ ﻣﻦ ﺍﷲ ،ﻭﻻ ﻳﺴﻤﻰ ﰱ ﺍﻟﻌﺮﻑ ﺛﻮﺍﺑﺎ ،ﺃﻣﺎ ﺍﻟﺪﻋﺎﺀ ﻧﻔﺴﻪ ﻭﺛﻮﺍﺑﻪ ﻓﻬﻮ ﻟﻠﺪﺍﻋﻰ ،ﻷﻧﻪ ﺷﻔﺎﻋﺔ ﺃﺟﺮﻫﺎ ﻟﻠﺸﺎﻓﻊ ﻭﻣﻘﺼﻮﺩﻫﺎ ﻟﻠﻤﺸﻔﻮﻉ ﻟﻪ . ﻭﺃﺩﻟﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﻛﺜﲑﺓ ،ﻓﺼﻼﺓ ﺍﳉﻨﺎﺯﺓ ﻧﻔﺴﻬﺎ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺩﻋﺎﺀ ﻟﻪ ،ﻭﺩﻋﺎﺀ ﺍﻟﻮﻟﺪ ﺍﻟﺼﺎﱀ ﻷﺑﻴﻪ ﳑﺎ ﻳﻔﻴﺪﻩ ﺑﻨﺺ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ،ﻭﻗﺪ ﺗﻘﺪﻡ ،ﻭﻣﻦ ﺁﺩﺍﺏ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﺍﻟﺪﻋﺎﺀ ﻟ ﻸﻣﻮﺍﺕ ،ﻛﻤﺎ ﺭﻭﻯ ﻣﺴﻠﻢ ﰱ ﺗﻌﻠﻴﻢ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﻦ ﻳﺰﻭﺭﻭﻥ ﺍﻟﻘﺒﻮﺭ ﺃﻥ ﻳﺪﻋﻮﺍ ﻟﻸﻣﻮﺍﺕ ،ﻭﳑﺎ ﺟﺎﺀ ﻓﻴﻪ "ﻭﻧﺴﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ ﺍﻟﻌﺎﻓﻴﺔ" ﻭﻛﺬﻟﻚ "ﻭﻳﺮﺣﻢ ﺍﷲ ﺍﳌﺴﺘﻘﺪﻣﲔ ﻣﻨﺎ ﻭﺍﳌﺴﺘﺄﺧﺮﻳﻦ " ...ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﻛﺎﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺩﻓﻦ ﺍﳌﻴﺖ ﻭﻗﻒ ﻋﻠﻴﻪ ﻓﻘﺎﻝ ) ﺍﺳﺘﻐﻔﺮﻭﺍ
ﻷﺧﻴﻜﻢ ،ﻭﺍﺳﺄﻟﻮﺍ ﻟﻪ ﺍﻟﺘﺜﺒﻴﺖ ،ﻓﺈﻧﻪ ﺍﻵﻥ ﻳﺴﺄﻝ ( . ﺃﻣﺎ ﺣﻜﻢ ﺍﻟﺼﻼﺓ ﻟﻠﻮﺍﻟﺪﻳﻦ ﻓﻘﺪ ﺟﺎﺀ ﰱ ﺭﻭﺍﻳﺔ ﺍﻟﺪﺍﺭﻗﻄﲎ " ﺇﻥ ﻣﻦ ﺍﻟﱪ ﺑﻌﺪ ﺍﳌﻮﺕ ﺃﻥ ﺗﺼﻠﻰ ﳍﻤﺎ ﻣﻊ ﺻﻼﺗﻚ ،ﻭﺍﻥ ﺗﺼﻮﻡ ﳍﻤﺎ ﻣﻊ ﺻﻴﺎﻣﻚ " ﻭﺗﻌﺪﻳﺔ ِﻓ ْﻌﹶﻠ ْﻰ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﺑﺎﻟﻼﻡ ﺗﺸﻌﺮ ﺑﺄﻥ ﺫﻟﻚ ﰱ ﺍﻟﻨﻮﺍﻓﻞ ﺍﳌﻬﺪﺍﺓ ﻻ ﰱ ﺍﻟﻔﺮﻭﺽ ﻣﻦ ﺣﻴﺚ ﻗﻀﺎﺅﻫﺎ ،ﻭﻗﺪ ﻣﺮ ﺫﻟﻚ ﻭﻟﻮ ﱂ ﻳﺮﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻭ ﱂ ﻳﺼﺢ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻧﺺ ﳝﻨﻊ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﻟﻠﻤﻴﺖ ﻭﻗﺪ ﺗﻘﺪﻡ ﻛﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻏﲑﻩ ﰱ ﺫﻟﻚ . )ﺏ( ﺍﻻﺳﺘﻐﻔﺎﺭ ﳍﻤﺎ : ﺍﻻﺳﺘﻐﻔﺎﺭ ﻫﻮ ﺩﻋﺎﺀ ﺑﻄﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﻟﻠﹼﻪ ﻟﻠﻤﻴﺖ ،ﻭﺃﺩﻟﺔ ﺍﻟﺪﻋﺎﺀ ﻋﺎﻣﺔ ﺗﺸﻬﺪ ﳌﺸﺮﻭﻋﻴﺘﻪ ،ﻭﻗﺪ ﺩﻋﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻏﲑﻫﻢ ﺑﺎﳌﻐﻔﺮﺓ ﻟﻐﲑﻫﻢ ،ﻓﻘﺎﻝ ﻧﻮﺡ }ﺭﺏ ﺍﻏﻔﺮ ﱃ ﻭﻟﻮﺍﻟﺪﻯ ﻭﳌﻦ ﺩﺧﻞ ﺑﻴﱴ ﻣﺆﻣﻨﺎ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻭﻻ ﺗﺰﺩ ﺍﻟﻈﺎﳌﲔ ﺇﻻ ﺗﺒﺎﺭﺍ { ﻧﻮﺡ ، ٢٨ :ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ } :ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﱃ ﻭﻟﻮﺍﻟﺪﻯ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﳊﺴﺎﺏ { ﺇﺑﺮﺍﻫﻴﻢ ، ٤١ :ﻭﺭﻭﻯ ﻣﺴﻠﻢ ﺃﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﻋﺎ ﻷﻫﻞ ﺑﻘﻴﻊ ﺍﻟﻐﺮﻗﺪ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺳﺒﻖ ﻃﻠﺒﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻷﺧﻴﻬﻢ ﺑﻌﺪ ﺩﻓﻨﻪ ،ﻭﺭﻭﻯ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﻟﺒﻴﻬﻘﻰ ﻋﻦ ﺃﰉ ﻫﺮﻳﺮﺓ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻣﺮﻓﻮﻉ ﺃﻭ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻪ " ﺃﻥ ﺍﻟﺮﺟﻞ ﻟﺘﺮﻓﻊ ﺩﺭﺟﺘﻪ ﰱ ﺍﳉﻨﺔ ﻓﻴﻘﻮﻝ :ﺃﻧﱠﻰ ﻫﺬﺍ؟ ﻓﻴﻘﺎﻝ : ﺑﺎﺳﺘﻐﻔﺎﺭ ﻭﻟﺪﻙ ﻟﻚ " . )ﺝ( ﺍﻧﻔﺎﺫ ﻋﻬﺪ ﺍﻷﺑﻮﻳﻦ ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻭﺇﻛﺮﺍﻡ ﺍﻟﺼﺪﻳﻖ : ﻛﻞ ﺫﻟﻚ ﻗﺮﺏ ﺑﺪﻧﻴﺔ ﺃﻭ ﻣﺎﻟﻴﺔ ﻳﻘﻮﻡ ﻬﺑﺎ ﺍﻟﻮﻟﺪ ﻓﻴﺆﺟﺮ ﻋﻠﻴﻬﺎ ،ﻭﻳﺼﻞ ﺃﺛﺮﻫﺎ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺑﺮﺍ ﻭﺇﻛﺮﺍﻣﺎ ﻭﺇﺣﺴﺎﻧﺎ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﻗﻮﻝ ﺷﺎﺭﺡ ﺍﻟﻜﻨﺰ ﰱ ﻫﺬﻩ ﺍﻟﻘﺮﺏ ﻭﻏﲑﻫﺎ ،ﻭﻣﺎ ﺟﺎﺀ ﰱ ﻣﻌﺠﻢ ﺍﻟﻔﻘﻪ ﺍﳊﻨﺒﻠﻰ ﻋﻦ ﺫﻟﻚ . )ﺩ( ﺍﻟﺼﻴﺎﻡ ﳍﻤﺎ : ﻳﺪﻝ ﺣﺪﻳﺚ ﺍﻟﺪﺍﺭﻗﻄﲎ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﻨﻔﻞ ﺑﺎﻟﺼﻴﺎﻡ ﻭﺇﻫﺪﺍﺋﻪ ﺇﱃ ﺍﳌﻴﺖ ،ﻭﻗﺪ ﺷﺮﻁ ﺍﻟﻌﻠﻤﺎﺀ ﻟﺬﻟﻚ ﻭﻟﻐﲑﻩ ﻣﻦ ﺍﻟﻘﺮﺏ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﻴﺔ ﺳﺎﺑﻘﺔ ﺃﻭ ﻣﻘﺎﺭﻧﺔ ﻟﻠﻔﻌﻞ ،ﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻴﺔ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻨﻬﺎ .
)ﻫـ( ﺍﻟﺼﺪﻗﺔ ﻋﻠﻴﻬﻤﺎ : ﺭﻭﻯ ﺃﲪﺪ ﻭﺍﻟﻨﺴﺎﺋﻰ ﻭﻏﲑﳘﺎ ﺃﻥ ﺃﻡ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎﺩﺓ ﳌﺎ ﻣﺎﺗﺖ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺇﻥ ﺃﻣﻰ ﻣﺎﺗﺖ ،ﺃﻓﺄﺗﺼﺪﻕ ﻋﻨﻬﺎ، ﻗﺎﻝ " ﻧﻌﻢ" ﻗﻠﺖ :ﻓﺄﻯ ﺍﻟﺼﺪﻗﺔ ﺃﻓﻀﻞ؟ ﻗﺎﻝ " :ﺳَﻘ ُﻰ ﺍﳌﺎﺀ" . ﻗﺎﻝ ﺍﳊﺴﻦ :ﻓﺘﻠﻚ ﺳﻘﺎﻳﺔ ﺁﻝ ﺳﻌﺪ ﺑﺎﳌﺪﻳﻨﺔ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ ،ﻭﺇﻻ ﻟﻜﺎﻧﺖ ﻣﺘﻌﻴﻨﺔ ﻭﱂ ﻳﺴﺄﻝ ﺳﻌﺪ ﻋﻦ ﺃﻓﻀﻠﻬﺎ ،ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺇﻥ ﻛﺎﻥ ﻟﺒﻌﺾ ﺍﶈﺪﺛﲔ ﻓﻴﻪ ﻣﻘﺎﻝ ﻓﺈﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺗﺸﻬﺪ ﺑﺄﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻔﻴﺪ ﺍﳌﻴﺖ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﺃﻡ ﻣﻨﺪﻭﺑﺔ . ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱏ :ﺃﻣﺎ ﺻﺪﻗﺔ ﺍﻟﻮﻟﺪ ﻓﻼ ﻛﻼﻡ ﻓﻴﻬﺎ ﻟﺜﺒﻮﻬﺗﺎ ﺑﺎﻟﻨﺺ ،ﻭﻷﻥ ﺍﻟﻮﻟﺪ ﻣﻦ ﻛﺴﺒﻪ ﻓﻠﻢ ﻳﺼﻞ ﺇﻟﻴﻪ ﻋﻤﻞ ﻏﲑﻩ ، ﺑﻞ ﻋﻤﻠﻪ ﻫﻮ ،ﻣﺜﻞ ﺍﻟﺼﺪﻗﺔ ﺍﳉﺎﺭﻳﺔ ﻭﺍﻟﻌِﻠﹾﻢ ﺍﻟﺬﻯ ﻳﻨﺘﻔﻊ ﺑﻪ ﻭﺩﻋﺎﺀ ﺍﻟﻮﻟﺪ ﺍﻟﺼﺎﱀ ،ﻓﻼ ﺣﺎﺟﺔ ﻟﻮﺻﻮﻝ ﺻﺪﻗﺘﻪ ﺇﱃ ﻭﺻﻴﺔ ،ﺃﻣﺎ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻷﺟﻨﱮ ﻓﺎﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻌﻤﻮﻣﻴﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻧﻪ ﻻ ﻳﺼﻞ ﺛﻮﺍﻬﺑﺎ ﺇﱃ ﺍﳌﻴﺖ ،ﻓﻴﻮﻗﻒ ﻋﻠﻴﻬﺎ ﺣﱴ ﻳﺄﺗﻰ ﺩﻟﻴﻞ ﻳﻘﺘﻀﻰ ﲣﺼﻴﺼﻬﺎ ﺍﻫـ .ﻟﻜﻦ ﺍﻟﺮﺍﻓﻌﻰ ﻭﺍﻟﻨﻮﻭﻯ ﻣﻦ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻗﺎﻻ :ﻳﺴﺘﻮﻯ ﰱ ﺍﻟﺼﺪﻗﺔ ﺍﻟﻮﺍﺭﺙ ﻭﻏﲑﻩ ،ﻭﺣﻜﻰ ﺍﻟﻨﻮﻭﻯ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺪﻗﺔ ﺗﻘﻊ ﻋﻦ ﺍﳌﻴﺖ ﻭﻳﺼﻞ ﺛﻮﺍﻬﺑﺎ ﻣﻦ ﺍﻟﻮﻟﺪ ﻭﻏﲑﻩ " ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺝ ٤ﺹ . " ١٤٢
ﻫﺬﺍ ،ﻭﳚﺐ ﺃﻥ ﻳﻔﻬﻢ ﺃﻥ ﻣﺎ ﺟﺎﺀ ﰱ ﻛﻼﻡ ﺍﻟﺸﻮﻛﺎﱏ ﻭﻏﲑﻩ ﻣﻦ ﺃﻥ ﺍﻟﺬﻯ ﻭﺻﻞ ﺇﱃ ﺍﳌﻴﺖ ﻣﻦ ﻭﻟﺪﻩ ﻫﻮ ﻋﻤﻠﻪ ﻭﻟﻴﺲ
ﻋﻤﻞ ﺍﻟﻮﻟﺪ ،ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻌﻤﻠﻪ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ ﳏﺴﻮﺏ ﻷﺑﻴﻪ ﻭﻟﻴﺲ ﳏﺴﻮﺑﺎ ﻟﻠﻮﻟﺪ ،ﻭﺇﻻ ﻟﻀﺎﻉ ﺍﻟﻮﻟﺪ ﻭﺣﺮﻡ ﺛﻮﺍﺏ ﻋﻤﻠﻪ ﺍﻟﺒﺪﱏ ﺑﺎﻟﺬﺍﺕ ،ﺑﻞ ﺍﳌﺮﺍﺩ ﻭﺻﻮﻝ ﻣﺜﻞ ﺛﻮﺍﺑﻪ ﻷﺑﻴﻪ ،ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﰱ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻤﻴﺖ . )ﻭ(ﺍﳊﺞ ﻟﻠﻮﺍﻟﺪﻳﻦ : ﻣﺮ ﺟﻮﺍﺯ ﻗﻀﺎﺀ ﺍﳊﺞ ﻋﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﱂ ﻳﺮﺩ ﻣﺎ ﳝﻨﻊ ﺑﺮﳘﺎ ﺑﺎﳊﺞ ﺃﻭ ،ﺑﻐﲑﻩ ﻣﻦ ﺍﻟﻘﺮﺏ ﻛﻤﺎ ﺗﻘﺪﻡ . )ﺯ( ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ : ﰱ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﻴﺖ ﺧﻼﻑ ﻟﻠﻌﻠﻤﺎﺀ ﺑﲔ ﺍﳌﻨﻊ ﻣﻦ ﺍﺳﺘﻔﺎﺩﺗﻪ ﻬﺑﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻬﻧﺎ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ ﻻ ﺗﻘﺒﻞ ﺍﻟﻨﻴﺎﺑﺔ ،ﻭﺑﲔ ﺍﳉﻮﺍﺯ ﺑﻨﺎﺀ ﻋﻠﻰ ﺭﺟﺎﺀ ﺭﲪﺔ ﺍﷲ ﻭﻣﺎ ﻭﺭﺩ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ،ﻭﻣﻦ ﺗﺘﺒﻊ ﺃﻗﻮﺍﻝ ﺍﻟﻜﺜﲑﻳﻦ ﳝﻜﻦ ﺍﺳﺘﻨﺘﺎﺝ ﻣﺎ ﻳﻠﻰ : - ١ﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﲝﻀﺮﺓ ﺍﳌﻴﺖ ﻓﺎﻧﺘﻔﺎﻋﻪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻣﺮﺟﻮ ،ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻌﻬﺎ ﺇﻫﺪﺍﺀ ﺃﻡ ﱂ ﻳﻜﻦ ،ﻭﺫﻟﻚ ﲝﻜﻢ ﺍﺠﻤﻟﺎﻭﺭﺓ ،ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﺇﺫﺍ ﺗﻠﻰ ،ﻭﲞﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﰱ ﺍﺟﺘﻤﺎﻉ ،ﺣﻔﺖ ﺍﻟﻘﺎﺭﺋﲔ ﺍﳌﻼﺋﻜﺔ ،ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ، ﻭﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ،ﺭﻭﻯ ﻣﺴﻠﻢ ﻗﻮﻝ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰱ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ﻳﻘﺮﺅﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ ﺇﻻ ﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ﻭﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ " ! ﻭﺍﻟﻘﺮﺁﻥ ﺫﻛﺮ ﺑﻞ ﺃﻓﻀﻞ ﺍﻟﺬﻛﺮ ،ﻭﻗﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﺣﺪﻳﺚ " :ﻻ ﻳﻘﻌﺪ ﻗﻮﻡ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ﻭﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻴﻤﻦ ﻋﻨﺪﻩ " . ﺑﻞ ﻻ ﻳﺸﺘﺮﻁ ﻟﻨﺰﻭﻝ ﺍﳌﻼﺋﻜﺔ ﻭﻏﲑﻫﻢ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﺍﻟﺬﻛﺮ ﰱ ﲨﺎﻋﺔ ،ﻓﻴﺤﺼﻞ ﺫﻟﻚ ﻟﻠﺸﺨﺺ ﺍﻟﻮﺍﺣﺪ، ﻀﻴْﺮ ﺍﻟﺬﻯ ﻛﺎﻥ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﰱ ﻣﺮﺑﺪﻩ ﻭﲜﻮﺍﺭﻩ ﻭﻟﺪﻩ ﻭﻓﺮﺳﻪ ،ﻭﺟﺎﺀ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻯ ﻭﻣﺴﻠﻢ ﺣﺪﻳﺚ ﹸﺃ َﺳﻴْﺪ ﺑﻦ ُﺣ َ ﻓﻴﻪ . ﻓﺈﺫﺍ ﻣﺜﻞ ﺍﻟﻈﻠﺔ ﻓﻮﻕ ﺭﺃﺳﻰ ،ﻓﻴﻬﺎ ﺃﻣﺜﺎﻝ ﺍﻟﺴﱡ َﺮﺝ ﻋﺮﺟﺖ ﰱ ﺍﳉﻮ ﺣﱴ ﻣﺎ ﺃﺭﺍﻫﺎ ،ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺗﻠﻚ ﺍﳌﻼﺋﻜﺔ ﺗﺴﺘﻤﻊ ﻟﻚ ،ﻭﻟﻮ ﻗﺮﺃﺕ ﻷﺻﺒﺤﺖ ﻳﺮﺍﻫﺎ ﺍﻟﻨﺎﺱ ﻣﺎ ﺗﺴﺘﺘﺮ ﻣﻨﻬﻢ " .
ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺺ ﻗﺪ ﺟﺎﺀ ﺑﻘﺮﺍﺀﺓ }ﻳﺲ { ﻋﻨﺪ ﺍﳌﻴﺖ ،ﺭﻭﻯ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻰ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﺎﻩ ﺃﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " :ﻗﻠﺐ ﺍﻟﻘﺮﺁﻥ ﻳﺲ ،ﻻ ﻳﻘﺮﺅﻫﺎ ﺭﺟﻞ ﻳﺮﻳﺪ ﺍﻟﻠﹼﻪ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﺇﻻ ﻏﻔﺮ ﺍﷲ ﻟﻪ ،ﺍﻗﺮﺀﻭﻫﺎ ﻋﻠﻰ ﻣﻮﺗﺎﻛﻢ " ﻭﻗﺪ ﺃﻋﻞ ﺍﻟﺪﺍﺭﻗﻄﲎ ﻭﺍﺑﻦ ﺍﻟﻘﻄﺎﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻟﻜﻦ ﺻﺤﺤﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ ،ﻭﲪﻠﻪ ﺍﳌﺼﺤﺤﻮﻥ ﻟﻪ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﳌﻴﺖ ﺣﺎﻝ ﺍﻻﺣﺘﻀﺎﺭ ،ﺑﻨﺎﺀ ﻋﻠﻰ ﺣﺪﻳﺚ ﰱ ﻣﺴﻨﺪ ﺍﻟﻔﺮﺩﻭﺱ "ﻣﺎ ﻣﻦ ﻣﻴﺖ ﳝﻮﺕ ﻓﺘﻘﺮﺃ ﻋﻨﺪﻩ ﻳﺲ ﺇﻻ ﻫﻮﻥ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ " ﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻝ :ﺇﻥ ﻟﻔﻆ ﺍﳌﻴﺖ ﻋﺎﻡ ﻻ ﳜﺘﺺ ﺑﺎﶈﺘﻀﺮ ،ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ ﺍﺳﺘﻔﺎﺩﺗﻪ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻋﻨﺪﻩ ﺇﺫﺍ ﺍﻧﺘﻬﺖ ﺣﻴﺎﺗﻪ ،ﺳﻮﺍﺀ ﺩﻓﻦ ﺃﻡ ﱂ ﻳﺪﻓﻦ ،ﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻰ ﺑﺴﻨﺪ ﺣﺴﻦ ﺃﻥ ﺍﺑﻦ ﻋﻤﺮ ﺍﺳﺘﺤﺐ ﻗﺮﺍﺀﺓ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺧﺎﲤﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻘﱪ ﺑﻌﺪ ﺍﻟﺪﻓﻦ .ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺬﻯ ﻗﺎﻝ ﰲ ﺻﺤﻴﺤﻪ ﻣﻌﻠﻘﺎ ﻋﻠﻰ ﺣﺪﻳﺚ " ﺍﻗﺮﺀﻭﺍ ﻋﻠﻰ ﻣﻮﺗﺎﻛﻢ ﻳﺲ" ﺃﺭﺍﺩ ﺑﻪ ﻣﻦ ﺣﻀﺮﺗﻪ ﺍﳌﻨﻴﺔ ﻻ ﺃﻥ ﺍﳌﻴﺖ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺭﺩ ﺍﶈﺐ ﺍﻟﻄﱪﻯ ،ﺑﺄﻥ ﺫﻟﻚ ﻏﲑ ﻣﺴﻠﻢ ﻟﻪ ﻭﺇﻥ ﺳﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻠﻘﲔ ﺣﺎﻝ ﺍﻻﺣﺘﻀﺎﺭ . ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱏ :ﻭﺍﻟﻠﻔﻆ ﻧﺺ ﰱ ﺍﻷﻣﻮﺍﺕ ،ﻭﺗﻨﺎﻭﻟﻪ ﻟﻠﺤﻰ ﺍﶈﺘﻀﺮ ﳎﺎﺯ ﻓﻼ ﻳﺼﺎﺭ ﺇﻟﻴﻪ ﺇﻻ ﻟﻘﺮﻳﻨﺔ " ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺝ ٤ﺹ " ٥٢ﻭﺍﻟﻨﻮﻭﻯ ﺫﻛﺮ ﰱ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﲢﺖ ﻋﻨﻮﺍﻥ :ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﺑﻌﺪ ﺩﻓﻨﻪ ﻭﺍﻟﻘﻌﻮﺩ ﻋﻨﺪ ﻗﱪﻩ ﺳﺎﻋﺔ ﻟﻠﺪﻋﺎﺀ ﻟﻪ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﻘﺮﺍﺀﺓ "ﺍﻟﺒﺎﺏ ﺍﳊﺎﺩﻯ ﻭﺍﻟﺴﺘﻮﻥ ﺑﻌﺪ ﺍﳌﺎﺋﺔ" ﺫﻛﺮ ﺃﻥ ﺍﻟﺸﺎﻓﻌﻰ ﻗﺎﻝ :ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ
ﻋﻨﺪﻩ ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﺇﻥ ﺧﺘﻤﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﺣﺴﻨﺎ ،ﻭﺟﺎﺀ ﰱ ﺍﳌﻐﲎ ﻻﺑﻦ ﻗﺪﺍﻣﺔ "ﺹ : "٧٥٨ﺗﺴﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﻟﻘﱪ ﻭﻫﺒﺔ ﺛﻮﺍﻬﺑﺎ ،ﻭﺭﻭﻯ ﺃﲪﺪ ﺃﻧﻪ ﺑﺪﻋﺔ ،ﰒ ﺭﺟﻊ ﻋﻨﻪ .ﻭﻛﺮﻩ ﻣﺎﻟﻚ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﱪ ﺣﻴﺚ ﱂ ﺗﺮﺩ ﻬﺑﺎ ﺍﻟﺴﻨﺔ .ﻟﻜﻦ ﺍﻟﻘﺮﺍﰱ ﺍﳌﺎﻟﻜﻰ ﻗﺎﻝ : ﺍﻟﺬﻱ ﻳﺘﺠﻪ ﺃﻥ ﳛﺼﻞ ﻟﻠﻤﻮﺗﻰ ﺑﺮﻛﺔ ﺍﻟﻘﺮﺍﺀﺓ ،ﻛﻤﺎ ﳛﺼﻞ ﳍﻢ ﺑﺮﻛﺔ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﻳﺪﻓﻦ ﻋﻨﺪﻫﻢ ﺃﻭ ﻳﺪﻓﻨﻮﻥ ﻋﻨﺪﻩ . - ٢ﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﳌﻴﺖ ﺃﻭ ﻋﻦ ﺍﻟﻘﱪ ﻭﺍﻣﺘﻨﻊ ﺍﻧﺘﻔﺎﻋﻪ ﺑﻪ ﲝﻜﻢ ﺍﺠﻤﻟﺎﻭﺭﺓ ﻭﺣﻀﻮﺭ ﺍﳌﻼﺋﻜﺔ ،ﺍﺧﺘﻠﻒ ﺍﻟﻔﻘﻬﺎﺀ ﰱ ﺟﻮﺍﺯ ﺍﻧﺘﻔﺎﻉ ﺍﳌﻴﺖ ﺑﻪ ،ﻭﻫﻨﺎﻙ ﺛﻼﺙ ﺣﺎﻻﺕ ﺩﺍﺭ ﺍﳋﻼﻑ ﺣﻮﳍﺎ ﺑﲔ ﺍﳉﻮﺍﺯ ﻭﻋﺪﻣﻪ : ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ : ﺇﺫﺍ ﻗﺮﻯﺀ ﺍﻟﻘﺎﺭﻯﺀ ﰒ ﺩﻋﺎ ﺍﷲ ﲟﺎ ﻗﺮﺃ ﺃﻥ ﻳﺮﺣﻢ ﺍﳌﻴﺖ ﺃﻭ ﻳﻐﻔﺮ ﻟﻪ ،ﻓﻘﺪ ﺗﻮﺳﻞ ﺍﻟﻘﺎﺭﻯﺀ ﺇﱃ ﺍﻟﻠﹼﻪ ﺑﻌﻤﻠﻪ ﺍﻟﺼﺎﱀ ﻭﻫﻮ ﺍﻟﻘﺮﺍﺀﺓ ،ﻭﺩﻋﺎ ﻟﻠﻤﻴﺖ ﺑﺎﻟﺮﲪﺔ ،ﻭﺍﻟﺪﻋﺎﺀ ﻟﻪ ﻣﺘﻔﻖ ﻋﻠﻰ ﺟﻮﺍﺯﻩ ﻭﻋﻠﻰ ﺭﺟﺎﺀ ﺍﻧﺘﻔﺎﻋﻪ ﻟﻪ ﺇﻥ ﻗﺒﻠﻪ ﺍﻟﻠﹼﻪ ،ﻛﻤﻦ ﺗﻮﺳﻠﻮﺍ ﺇﱃ ﺍﷲ ﺑﺼﺎﱀ ﺃﻋﻤﺎﳍﻢ ﻓﺎﻧﻔﺮﺟﺖ ﻋﻨﻬﻢ ﺍﻟﺼﺨﺮﺓ ﺍﻟﱴ ﺳﺪﺕ ﻓﻢ ﺍﻟﻐﺎﺭ ،ﻭﰱ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﻳﻨﺒﻐﻰ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺧﻼﻑ ﻳﺬﻛﺮ ﰱ ﻋﺪﻡ ﻧﻔﻊ ﺍﳌﻴﺖ ﺑﺎﻟﺪﻋﺎﺀ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ . ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ : ﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺎﺭﺉ ﰒ ﺩﻋﺎ ﺍﷲ ﺃﻥ ﻳﻬﺪﻯ ﻣﺜﻞ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ ﺇﱃ ﺍﳌﻴﺖ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ :ﻭﻳﻨﺒﻐﻰ ﺍﳉﺰﻡ ﺑﻨﻔﻊ :ﺍﻟﻠﻬﻢ ﺃﻭﺻﻞ ﺛﻮﺍﺏ ﻣﺎ ﻗﺮﺃﻧﺎﻩ ،ﺃﻯ ﻣﺜﻠﻪ ،ﻓﻬﻮ ﺍﳌﺮﺍﺩ ،ﻭﺃﻥ ﻳﺼﺮﺡ ﺑﻪ ﻟﻔﻼﻥ ،ﻷﻧﻪ ﺇﺫﺍ ﻧﻔﻌﻪ ﺍﻟﺪﻋﺎﺀ ﲟﺎ ﻟﻴﺲ ﻟﻠﺪﺍﻋﻰ ﻓﻤﺎ ﻟﻪ ﺃﻭﱃ ،ﻭﳚﺮﻯ ﺫﻟﻚ ﰱ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ .ﻭﻣﻌﲎ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺃﻥ ﺍﻟﺪﺍﻋﻰ ﻳﺪﻋﻮ ﺍﻟﻠﹼﻪ ﺃﻥ ﻳﺮﺣﻢ ﺍﳌﻴﺖ : ﻭﺍﻟﺮﲪﺔ ﻟﻴﺴﺖ ﻣﻠﻜﺎ ﻟﻪ ﺑﻞ ﷲ ،ﻓﺈﺫﺍ ﺟﺎﺯ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﺮﲪﺔ ﻭﻫﻰ ﻟﻴﺴﺖ ﻟﻪ ﻓﺄﻭﱃ ﺃﻥ ﳚﻮﺯ ﺍﻟﺪﻋﺎﺀ ﲟﺎ ﻟﻪ ﻫﻮ ﻭﻫﻮ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﻣﺜﻠﻬﺎ .ﻭﻛﺬﻟﻚ ﳚﻮﺯ ﰱ ﻛﻞ ﻗﺮﺑﺔ ﻳﻔﻌﻠﻬﺎ ﺍﳊﻰ ﻣﻦ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺻﺪﻗﺔ ،ﰒ ﻳﺪﻋﻮ ﺑﻌﺪﻫﺎ ﺃﻥ ﻳﻮﺻﻞ ﺍﷲ ﻣﺜﻞ ﺛﻮﺍﻬﺑﺎ ﺇﱃ ﺍﳌﻴﺖ .ﻭﻗﺪ ﺗﻘﺪﻡ ﻛﻼﻡ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﰱ ﺍﳌﻐﲎ ﻋﻦ ﺫﻟﻚ . ﻭﺍﻟﺪﻋﺎﺀ ﺑﺈﻫﺪﺍﺀ ﻣﺜﻞ ﺛﻮﺍﺏ ﺍﻟﻘﺎﺭﺉ ﺇﱃ ﺍﳌﻴﺖ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻝ ﺍﺠﻤﻟﻴﺰﻳﻦ :ﺍﻟﻠﻬﻢ ﺃﻭﺻﻞ ﺛﻮﺍﺏ ﻣﺎ ﻗﺮﺃﺗﻪ ﻟﻔﻼﻥ .
ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ : ﺇﺫﺍ ﻧﻮﻯ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﻮﺍﺏ ،ﺃﻯ ﻣﺜﻠﻪ ،ﻟﻠﻤﻴﺖ ﺍﺑﺘﺪﺍﺀ ﺃﻯ ﻗﺒﻞ ﻗﺮﺍﺀﺗﻪ ﺃﻭ ﰱ ﺃﺛﻨﺎﺋﻬﺎ ﻳﺼﻞ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ،ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺍﻷﰉ :ﺇﻥ ﻗﺮﺃ ﺍﺑﺘﺪﺍﺀ ﺑﻨﻴﺔ ﺍﳌﻴﺖ ﻭﺻﻞ ﺇﻟﻴﻪ ﺛﻮﺍﺑﻪ ،ﻭﺇﻥ ﻗﺮﺃ ﰒ ﻭﻫﺒﻪ ﱂ ﻳﺼﻞ ،ﻷﻥ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻘﺎﺭﺉ ﻻ ﻳﻨﺘﻘﻞ ﻋﻨﻪ ﺇﱃ ﻏﲑﻩ .ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺭﺷﺪ ﰱ ﻧﻮﺍﺯﻟﻪ :ﺇﻥ ﻗﺮﺃ ﻭﻭﻫﺐ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ ﳌﻴﺖ ﺟﺎﺯ ﻭﺣﺼﻞ ﻟﻠﻤﻴﺖ ﺃﺟﺮﻩ ،ﻭﻭﺻﻞ ﺇﻟﻴﻪ ﻧﻔﻌﻪ ،ﻭﱂ ﻳﻔﺼﻞ ﺑﲔ ﻛﻮﻥ ﺍﳍﺒﺔ ﻗﺒﻞ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﻣﻌﻬﺎ ﺃﻭ ﺑﻌﺪﻫﺎ ،ﻭ ﻟﻌﻠﻪ ﻳﺮﻳﺪ ﻣﺎ ﻗﺎﻟﻪ ﺍﻷﰉ . ﻫﺬﺍ ،ﻭﺍﻧﺘﻔﺎﻉ ﺍﳌﻴﺖ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻣﻊ ﺍﻹﻫﺪﺍﺀ ﺃﻭ ﺍﻟﻨﻴﺔ ﻫﻮ ﻣﺎ ﺭﺁﻩ ﺍﶈﻘﻘﻮﻥ ﻣﻦ ﻣﺘﺄﺧﺮﻯ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ،ﻭﺃﻭﻟﻮﺍ ﺍﳌﻨﻊ ﻋﻠﻰ ﻣﻌﲎ ﻭﺻﻮﻝ ﻋﲔ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻯ ﻟﻠﻘﺎﺭﺉ ﺃﻭ ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ﻻ ﲝﻀﺮﺓ ﺍﳌﻴﺖ ﻭﻻ ﺑﻨﻴﺔ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ ﻟﻪ ،ﺃﻭ ﻧﻴﺘﻪ ﻭﱂ ﻳﺪﻉ ﻟﻪ ،ﻭﻗﺪ ﺭﺟﺢ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ﺃﲪﺪ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ،ﻭﻗﺪ ﻣﺮ ﻛﻼﻣﻬﻢ ﰱ ﺫﻟﻚ . ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱏ " ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺝ ٤ﺹ " ١٤٢ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻰ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﻻ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ .ﻭﺫﻫﺐ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻰ ﺇﱃ ﺃﻧﻪ ﻳﺼﻞ ،ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﻨﻮﻭﻯ ﰱ ﺍﻷﺫﻛﺎﺭ ،ﻭﰱ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ :ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﻋﻨﺪﻧﺎ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﻭﺍﳌﺨﺘﺎﺭ
ﺍﻟﻮﺻﻮﻝ ﺇﺫﺍ ﺳﺄﻝ ﺍﷲ ﺇﻳﺼﺎﻝ ﺛﻮﺍﺏ ﻗﺮﺍﺀﺗﻪ ،ﻭﻳﻨﺒﻐﻰ ﺍﳉﺰﻡ ﺑﻪ ﻷﻧﻪ ﺩﻋﺎﺀ ،ﻓﺈﺫﺍ ﺟﺎﺯ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻤﻴﺖ ﲟﺎ ﻟﻴﺲ ﻟﻠﺪﺍﻋﻰ
ﻓﻸﻥ ﳚﻮﺯ ﲟﺎ ﻫﻮ ﻟﻪ ﺃﻭﱃ ،ﻭﻳﺒﻘﻰ ﺍﻷﻣﺮ ﻓﻴﻪ ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺍﺳﺘ ﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ .ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻻ ﳜﺘﺺ ﺑﺎﻟﻘﺮﺍﺀﺓ ،ﺑﻞ ﳚﺮﻯ ﰱ ﺳﺎﺋﺮ ﺍﻷﻋﻤﺎﻝ .ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻔﻊ ﺍﳌﻴﺖ ﻭﺍﳊﻰ ،ﻭﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ،ﺑﻮﺻﻴﺔ ﻭﻏﲑﻫﺎ ﻭﻋﻠﻰ ﺫﻟﻚ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ،ﺑﻞ ﻛﺎﻥ ﺃﻓﻀﻞ ﺍﻟﺪﻋﺎﺀ ﺃﻥ ﻳﺪﻋﻮ ﻷﺧﻴﻪ ﺑﻈﻬﺮ ﺍﻟﻐﻴﺐ .ﺍﻫـ . ﻫﺬﺍ ،ﻭﻗﺪ ﻗﺎﻝ ﺍﻷﰉ :ﻭﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻤﻴﺖ ،ﻭﺇﻥ ﺣﺼﻞ ﺍﳋﻼﻑ ﻓﻴﻬﺎ ﻓﻼ ﻳﻨﺒﻐﻰ ﺇﳘﺎﳍﺎ ﻓﻠﻌﻞ ﺍﳊﻖ ﺍﻟﻮﺻﻮﻝ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻐﻴﺒﺔ ﻋﻨﺎ ،ﻭﻟﻴﺲ ﺍﳋﻼﻑ ﰱ ﺣﻜﻢ ﺷﺮﻋﻰ ﺇﳕﺎ ﻫﻮ ﰱ ﺃﻣﺮ ﻫﻞ ﻳﻘﻊ ﻛﺬﻟﻚ ﺃﻡ ﻻ . ﻭﺃﻧﺎ ﻣﻊ ﺍﻷﰉ ﰱ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ،ﻓﺈﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻤﻴﺖ ﺇﻥ ﱂ ﺗﻨﻔﻊ ﺍﳌﻴﺖ ﻓﻬﻰ ﻟﻠﻘﺎﺭﺉ ،ﻓﺎﳌﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ، ﻭﻻ ﺿﺮﺭ ﻣﻨﻬﺎ ﻋﻠﻰ ﺃﺣﺪ . ﻣﻊ ﺗﻐﻠﻴﺐ ﺍﻟﺮﺟﺎﺀ ﰱ ﺭﲪﺔ ﺍﻟﻠﹼﻪ ﻭﻓﻀﻠﻪ ﺃﻥ ﻳﻔﻴﺪ ﻬﺑﺎ ﺍﳌﻴﺖ ﻛﺎﻟﺸﻔﺎﻋﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻭﻏﲑﳘﺎ . ﻭﻫﺬﺍ ﺍﳋﻼﻑ ﳏﻠﻪ ﺇﺫﺍ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﺑﻐﲑ ﺃﺟﺮ ،ﺃﻣﺎ ﺇﻥ ﻗﺮﺉ ﺑﺄﺟﺮ ﻓﺎﳉﻤﻬﻮﺭ ﻋﻠﻰ ﻋﺪﻡ ﺍﻧﺘﻔﺎﻉ ﻟﻠﻤﻴﺖ ﺑﻪ .ﻷﻥ ﺍﻟﻘﺎﺭﺉ ﺃﺧﺬ ﺛﻮﺍﺑﻪ ﺍﻟﺪﻧﻴﻮﻯ ﻋﻠﻴﻬﺎ ﻓﻠﻢ ﻳﺒﻖ ﻟﺪﻳﻪ ﻣﺎ ﻳﻬﺪﻳﻪ ﺃﻭ ﻳﻬﺪﻯ ﻣﺜﻞ ﺛﻮﺍﺑﻪ ﺇﱃ ﺍﳌﻴﺖ ،ﻭﱂ ﺗﻜﻦ ﻗﺮﺍﺀﺗﻪ ﻟﻮﺟﻪ ﺍﻟﻠﹼﻪ ﺣﱴ ﻳﺪﻋﻮﻩ ﺑﺼﺎﱀ ﻋﻤﻠﻪ ﺃﻥ ﻳﻨﻔﻊ ﻬﺑﺎ ﺍﳌﻴﺖ ،ﺑﻞ ﻛﺎﻧﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﺪﻧﻴﺎ ،ﻭﻳﺘﺄﻛﺪ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﺴﺎﻭﻣﺔ ﺃﻭ ﺍﺗﻔﺎﻕ ﺳﺎﺑﻖ ﻋﻠﻰ ﺍﻷﺟﺮ ﺃﻭ ﻣﻌﻠﻮﻡ ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ،ﺃﻣﺎ ﺍﳍﺪﻳﺔ ﺑﻌﺪ ﺍﻟﻘﺮﺍﺀﺓ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻧﻔﺲ ﺍﻟﻘﺎﺭﺉ ﻣﺘﻌﻠﻘﺔ ﻬﺑﺎ ﻓﻘﺪ ﻳﺮﺟﻰ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻨﻔﻊ ﻟﻠﻤﻴﺖ .ﻭﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ،ﻭﺃﺣﺬﺭ ﻗﺎﺭﺉ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻯ ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﻄﱪﺍﱏ ﻭﺍﻟﺒﻴﻬﻘﻰ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺷﺒﻞ " ﺍﻗﺮﺀﻭﺍ ﻟﻠﻘﺮﺁﻥ ﻭﺍﻋﻤﻠﻮﺍ ﺑﻪ ،ﻭﻻ ﲡﻔﻮﺍ ﻋﻨﻪ ،ﻭﻻ ﺗﻐﻠﻮﺍ ﻓﻴﻪ ،ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺑﻪ ،ﻭﻻ ﺗﺴﺘﻜﺜﺮﻭﺍ ﺑﻪ {ﻗﺎﻝ ﺍﳍﻴﺜﻤﻰ :ﺭﺟﺎﻝ ﺃﲪﺪ ﺛﻘﺎﺕ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰱ ﺍﻟﻔﺘﺢ :ﺳﻨﺪﻩ ﻗﻮﻯ . ﻭﻓﺴﺮ ﺍﻷﻛﻞ ﺑﻪ ﺑﺄﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻪ ،ﻛﻤﺎ ﻓﺴﺮ ﺑﺎﻻﺳﺘﺠﺪﺍﺀ ﺑﻪ ﻭﺍﻟﺘﺴﻮﻝ . ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺣﺴﻨﲔ ﳏﻤﺪ ﳐﻠﻮﻑ ﰱ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ : ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﻻ ﳚﻮﺯ ﺃﺧﺬﻫﺎ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻘﺮﺏ ﻭﺍﻟﻄﺎﻋﺎﺕ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺮﺍﺀﺗﻪ ﻭﻟﻜﻦ
ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﳊﻨﻔﻴﺔ ﺍﺳﺘﺜﻨﻮﺍ ﻣﻦ ﺫﻟﻚ ﺃﻣﻮﺭﺍ ،ﻣﻨﻬﺎ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺎﻟﻮﺍ :ﲜﻮﺍﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻴﻪ ﺍﺳﺘﺤﺴﺎﻧﺎ ،ﺧﺸﻴﺔ ﺿﻴﺎﻋﻪ ،ﻭﻟﻜﻦ ﺑﻘﻰ ﺣﻜﻢ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻣﺎ ﺗﻘﺮﺭ ﰱ ﺃﺻﻞ ﺍﳌﺬﻫﺐ ﻣﻦ ﻋﺪﻡ ﺍﳉﻮﺍﺯ ،ﻭﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ ﻻ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ،ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﺣﺪﻳﺚ " ﺍﻗﺮﺀﻭﺍ ﺍﻟﻘﺮﺁﻥ " . . .ﺍﻟﺬﻯ ﺗﻘﺪﻡ .ﻣﺬﻫﺐ ﺍﳌﺎﻟﻜﻴﺔ ﻻ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﻨﻴﺎﺑﺔ ﻣﻦ ﺍﳌﻄﻠﻮﺏ ﺷﺮﻋﺎ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ،ﻭﻟﻜﻦ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻣﺎ ﻳﻘﺒﻞ ﺍﻟﻨﻴﺎﺑﺔ ،ﻭﻣﻨﻬﺎ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺮﺍﺀﺗﻪ ،ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﳚﻮﺯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌﻠﻴﻤﻪ ،ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻨﺪ ﺍﻟﻘﱪ ﺃﻭ ﺑﻌﻴﺪﺓ ﻋﻨﻪ ،ﻣﻊ ﺍﻟﺪﻋﺎﺀ ﺑﻮﺻﻮﻝ ﺍﻟﺜﻮﺍﺏ ﺇﱃ ﺍﳌﻴﺖ ﺍﻫـ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٢ﺹ ( ٢٣٣٥ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٥٥٤١ﻫﺒﺔ ﺛﻮﺍﺏ ﺃﻋﻤﺎﻝ ﺍﳊﻲ ﻟﻠﻤﻴﺖ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ١٢ :ﲨﺎﺩﻱ ﺍﻟﺜﺎﻧﻴﺔ ١٤٢٤ ﺍﻟﺴﺆﺍﻝ ﺑﺴﻢ ﺍ ﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻫﻞ ﻳﺼﻞ ﺛﻮﺍﺏ ﻫﺒﺔ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﻴﺖ ..ﻭﻟﻜﻢ ﺟﺰﻳﻞ ﺍﻟﺸﻜﺮ ﺍﻟﻔﺘﻮﻯ
ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ: ﻓﻘﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﻧﻔﻌﻬﻤﺎ ،ﻭﱂ ﻳﺸﺬ ﻋﻦ ﺫﻟﻚ ﺇﻻ ﺍﳌﺒﺘﺪﻋﺔ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ: ﻻ ﻳﺼﻞ ﺇﱃ ﺍﳌﻴﺖ ﺷﻲﺀ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺇﻻ ﻋﻤﻠﻪ ﺃﻭ ﺍﳌﺘﺴﺒﺐ ﻓﻴﻪ .ﻭﺍﻷﺧﺒﺎﺭ ﰲ ﺫﻟﻚ ﺛﺎﺑﺘﺔ ﻣﺸﻬﻮﺭﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ﻭﻗﺪ ﺫﻛﺮ ﻣﺴﻠﻢ ﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ ﻋﻦ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺃﻧﻪ ﻗﺎﻝ :ﻟﻴﺲ ﰲ ﺍﻟﺼﺪﻗﺔ ﺧﻼﻑ .ﻭﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻄﻮﻋﻴﺔ ﻛﺎﻟﺼﻴﺎﻡ ﻋﻨﻪ ﻭﺻﻼﺓ ﺍﻟﺘﻄﻮﻉ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﳓﻮ ﺫ ﻟﻚ .ﻭﺫﻫﺐ ﺃﲪﺪ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻏﲑﳘﺎ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺇﱃ ﺃﻥ ﺍﳌﻴﺖ ﻳﻨﺘﻔﻊ ﺑﺬﻟﻚ ،ﻭﺫﻫﺐ ﻣﺎﻟﻚ ﰲ ﺍﳌﺸﻬﻮﺭ ﻋﻨﻪ ﻭﺍﻟﺸﺎﻓﻌﻲ ﺇﱃ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﺼﻞ ﻟﻠﻤﻴﺖ .ﻭﺍﺳﺘﺪﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ) :ﻭﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ ( ]ﺍﻟﻨﺠﻢ [٣٩:ﻭﺑﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﺇﺫﺍ ﻣﺎﺕ ﺍﺑﻦ ﺁﺩﻡ ﺍ ﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ…… "..ﻭﺍﻵﻳﺔ ﻭﺍﳊﺪﻳﺚ ﺃﺟﺎﺏ ﻋﻨﻬﻤﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﺑﺄﺟﻮﺑﺔ ﺃﻗﺮﻬﺑﺎ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﻳﺔ ﺃﻥ ﻇﺎﻫﺮﻫﺎ ﻻ ﳜﺎﻟﻒ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ) :ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺇﻻ ﻣﺎ ﺳﻌﻰ( ﻭﻫﺬﺍ ﺣﻖ ،ﻓﺈﻧﻪ ﺇﳕﺎ ﻳﺴﺘﺤﻖ ﺳﻌﻴﻪ ،ﻓﻬﻮ ﺍﻟﺬﻱ ﳝﻠﻜﻪ ،ﻛﻤﺎ ﺃﻧﻪ ﻻ ﳝﻠﻚ ﻣﻦ ﺍﳌﻜﺎﺳﺐ ﺇﻻ ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﻫﻮ ،ﻭﺃﻣﺎ ﺳﻌﻲ ﻏﲑﻩ ﻓﻬﻮ ﺣﻖ ﻭﻣﻠﻚ ﻟﺬﻟﻚ ﺍﻟﻐﲑ ﻻ ﻟﻪ ،ﻭﳍﺬﺍ ﺍﻟﻐﲑ ﺃﻥ ﻳﻬﺪﻱ ﺳﻌﻴﻪ ﳌﻦ ﺷﺎﺀ .ﻓﺈﻧﻪ ﻟﻴﺲ ﻛﻞ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﳊﻲ ﺃﻭ ﺍﳌﻴﺖ ﻣﻦ ﺳﻌﻴﻪ ،ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺳﻌﻴﻪ ﻓﻴﺴﺘﺤﻘﻪ ﻷﻧﻪ ﻣﻦ ﻛﺴﺒﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺳﻌﻲ ﻏﲑﻩ ﻓﻴﻨﺘﻔﻊ ﺑﻪ ﺑﺈﺫﻥ ﺻﺎﺣﺒﻪ ،ﻛﺎﻟﺬﻱ ﻳﻮﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻏﲑﻩ ﻓﺘﱪﺃ ﺫﻣﺘﻪ .ﻭﺃﻣﺎ ﺟﻮﺍﻬﺑﻢ ﻋﻦ ﺍﳊﺪﻳﺚ ﻓﻘﺎﻟﻮﺍ :ﺫﻛﺮ ﺍﻟﻮﻟﺪ ﻭﺩﻋﺎﺋﻪ ﻟﻪ ﺧﺎﺻﺎﻥ ،ﻷﻥ ﺍﻟﻮﻟﺪ ﻣﻦ ﻛﺴﺒﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ) :ﻣﺎ ﺃﻏﲎ ﻋﻨﻪ ﻣﺎ ﻟﻪ ﻭﻣﺎ ﻛﺴﺐ ( ] ﺍﳌﺴﺪ [٢ :ﻓﻘﺪ ﻓﺴﺮ ﺍﻟﻜﺴﺐ ﻫﻨﺎ ﺑﺎﻟﻮﻟﺪ ،ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﺇﻥ ﺃﻃﻴﺐ ﻣﺎ ﺃﻛﻞ ﺍﻟﺮﺟﻞ ﻣﻦ ﻛﺴﺒﻪ ﻭﺇﻥ ﻭﻟﺪﻩ ﻣﻦ ﻛﺴﺒﻪ" ﺭﻭﺍﻩ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻨﻦ .ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻷﺏ ﻫﻮ ﺍﻟﺴﺎﻋﻲ ﰲ ﻭﺟﻮﺩ ﺍﻟﻮﻟﺪ ﻛﺎﻥ ﻋﻤﻞ ﺍﻟﻮﻟﺪ ﻣﻦ ﻛﺴﺐ ﺃﺑﻴﻪ، ﲞﻼﻑ ﺍﻷﺥ ﻭﺍﻟﻌﻢ ﻭﺍﻷﺏ ﻭﳓﻮﻫﻢ ﻓﺈﻧﻪ ﻳﻨﺘﻔﻊ ﺑﺪﻋﺎﺋﻬﻢ ﺑﻞ ﺑﺪﻋﺎﺀ ﺍﻷﺟﺎﻧﺐ ،ﻟﻜﻦ ﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﻋﻤﻠﻪ .ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " :ﺍﻧﻘﻄﻊ ﻋﻤﻠﻪ ﺇﻻ ﻣﻦ ﺛﻼﺙ "..ﻭﱂ ﻳﻘﻞ ﺃﻧﻪ ﻻ ﻳﻨﺘﻔﻊ ﺑﻌﻤﻞ ﻏﲑﻩ ،ﻓﺈﺫﺍ ﺩﻋﺎ ﻟﻪ ﻭﻟﺪﻩ ﻛﺎﻥ
ﻫﺬﺍ ﻣﻦ ﻋﻤﻠﻪ ﺍﻟﺬﻱ ﱂ ﻳﻨﻘﻄﻊ ﻭﺇﻥ ﺩﻋﺎ ﻟﻪ ﻏﲑﻩ ﱂ ﻳﻜﻦ ﻣﻦ ﻋﻤﻞ ﺍﻟﻮﺍﻟﺪ ﻭﻟﻜﻨﻪ ﻳﻨﺘﻔﻊ ﺑﻪ .ﻓﺎﻟﺼﺤﻴﺢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺻﻮﻝ ﺛﻮﺍﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻤﻴﺖ .ﻭﺳﻠﻚ ﺑﻌﺾ ﺍﻟﺸﺎﻓﻌﻴﺔ ﳑﻦ ﻳﻘﻮﻟﻮﻥ ﺑﻌﺪﻡ ﻭﺻﻮﻝ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻸﻣﻮﺍﺕ ﻣﺴﻠﻜﹰﺎ ﺣﺴﻨﹰﺎ. ﻗﺎﻟﻮﺍ :ﺇﺫﺍ ﻗﺮﺃ ﻭﻗﺎﻝ ﺑﻌﺪ ﻗﺮﺍﺀﺗﻪ ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﻗﺒﻠﺖ ﻗﺮﺍﺀﰐ ﻫﺬﻩ ﻓﺎﺟﻌﻞ ﺛﻮﺍﻬﺑﺎ ﻟﻔﻼﻥ .ﻭﻋﺪّﻭﺍ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﻟﺪﻋﺎﺀ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ٤٥- ١ﻛﺎﻣﻠﺔ ) -ﺝ / ٢ﺹ ( ٥١٨٤ »ﻣﺎ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﻭﺷﺮﻭﻃﻪ « - ٨ﻣﻦ ﺍﳌﻘﺮّﺭ ﺷﺮﻋﹰﺎ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻳﺜﺎﺏ -ﺑﻔﻀﻞ ﺍﻟﻠﹼﻪ -ﻋﻠﻰ ﻣﺎ ﻳﺆﺩّﻱ ﻣﻦ ﻃﺎﻋﺎﺕ ،ﻭﺍﺟﺒﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻨﺪﻭﺑﺔ ، ﻭﻋﻠﻰ ﻣﺎ ﻳﺘﺮﻙ ﻣﻦ ﳏﺮّﻣﺎﺕ ﻭﻣﻜﺮﻭﻫﺎﺕ . ﲑﹰﺍ ﻳَﺮﻩ َﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺷﺮﱠﹰﺍ َﻳﺮَﻩ« ،ﻭﻳﻘﻮﻝ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻳﻘﻮﻝ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ » :ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ﻣِﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ َﺧ َ ﻭﺳﻠﻢ : » ﺇﻥﹼ ﺍﻟﻠﹼﻪ ﻻ ﻳﻈﻠﻢ ﻣﺆﻣﻨﺎ ﺣﺴﻨﺔ ﻳﻌﻄﻰ ﻬﺑﺎ ﰲ ﺍﻟﺪّﻧﻴﺎ ﻭﳚﺰﻯ ﻬﺑﺎ ﰲ ﺍﻵﺧﺮﺓ « ﻟﻜﻦّ ﻓﻌﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﻨﺪﻭﺑﺎﺕ ﻭﺗﺮﻙ ﺍﶈﺮّﻣﺎﺕ ﻭﺍﳌﻜﺮﻭﻫﺎﺕ ﻟﻴﺲ ﺳﺒﺒﺎ ﰲ ﺣﺪّ ﺫﺍﺗﻪ -ﻟﻠﺜﹼﻮﺍﺏ -ﻣﻊ ﺃﻧّﻪ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﳎﺰﺋﺎ ﻭﻣﱪﺋﺎ ﻟﻠﺬﹼﻣّﺔ ﻭﺍﻟﺘّﺮﻙ
ﻛﺎﻓﻴﺎ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻌﻬﺪﺓ ،ﻷﻧّﻪ ﻳﺸﺘﺮﻁ ﳊﺼﻮﻝ ﺍﻟﺜﹼﻮﺍﺏ ﰲ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺘّﺮﻙ ﻧﻴّﺔ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ. ﺑﻞ ﺇﻥﹼ ﺍﳌﺒﺎﺣﺎﺕ ﺭﻏﻢ ﺃﻧّﻬﺎ ﻻ ﺗﻔﺘﻘﺮ ﺇﱃ ﻧﻴّﺔ ،ﻟﻜﻦ ﺇﻥ ﺃﺭﻳﺪ ﻬﺑﺎ ﺍﻟﺜﹼﻮﺍﺏ ﲜﻌﻠﻬﺎ ﻭﺳﻴﻠﺔ ﻟﻠﻌﺒﺎﺩﺓ ﺍﳌﺸﺮﻭﻋﺔ ﺍﻓﺘﻘﺮﺕ ﺇﱃ ﻧﻴّﺔ. ﻗﺎﻝ ﺍﻟﺸّﺎﻃﱯّ :ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨّﻴّﺎﺕ ،ﻭﺍﳌﻘﺎﺻﺪ ﻣﻌﺘﱪﺓ ﰲ ﺍﻟﺘّﺼﺮّﻓﺎﺕ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﺎﺩﺍﺕ ،ﻭﺍﻷﺩﻟﹼﺔ ﻋﻠﻰ ﻫﺬﺍ ﲔ ﻟﻪ ﺍﻟﺪﱢﻳ َﻦ« ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺼَ ﺍﳌﻌﲎ ﻻ ﺗﻨﺤﺼﺮ ،ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻭﻣَﺎ ﺃﹸ ِﻣﺮُﻭﺍ ﺇﻻﹼ ﻟِﻴَﻌْﺒُﺪﻭﺍ ﺍﻟﻠﱠ َﻪ ﻣُ ﺨِْﻠ ِ » :ﺇﻧّﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨّﻴّﺎﺕ ،ﻭﺇﻧّﻤﺎ ﻟﻜﻞﹼ ﺍﻣﺮﺉ ﻣﺎ ﻧﻮﻯ « . ﻭﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻔﻘﻬﻴّﺔ :ﻻ ﺛﻮﺍﺏ ﺇﻻﹼ ﺑﺎﻟﻨّﻴّﺔ ،ﻗﺎﻝ ﺍﺑﻦ ﳒﻴﻢ :ﻗﺮّﺭ ﺍﳌﺸﺎﻳﺦ ﰲ ﺣﺪﻳﺚ. » ﺇﻧّﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨّﻴّﺎﺕ « ،ﺃﻧّﻪ ﻣﻦ ﺑﺎﺏ ﺍﳌﻘﺘﻀﻰ ،ﺇﺫ ﻻ ﻳﺼ ﺢّ ﺑﺪﻭﻥ ﺗﻘﺪﻳﺮ ﻟﻜﺜﺮﺓ ﻭﺟﻮﺩ ﺍﻷﻋﻤﺎﻝ ﺑﺪﻭﻬﻧﺎ ﻓﻘﺪّﺭﻭﺍ ﻣﻀﺎﻓﹰﺎ ﺃﻱ ﺣﻜﻢ ﺍﻷﻋﻤﺎﻝ ،ﻭﻫﻮ ﻧﻮﻋﺎﻥ :ﺃﺧﺮﻭﻱّ ،ﻭﻫﻮ ﺍﻟﺜﹼﻮﺍﺏ ﻭﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﻘﺎﺏ ،ﻭﺩﻧﻴﻮﻱّ ﻭﻫﻮ ﺍﻟﺼّ ﺤّﺔ ﻭﺍﻟﻔﺴﺎﺩ ،ﻭﻗﺪ ﺃﺭﻳﺪ ﺍﻷﺧﺮﻭﻱّ ﺑﺎﻹﲨﺎﻉ ﻟﻺﲨﺎﻉ ﻋﻠﻰ ﺃﻧّﻪ ﻻ ﺛﻮﺍﺏ ﻭﻻ ﻋﻘﺎﺏ ﺇﻻﹼ ﺑﺎﻟﻨّﻴّﺔ ،ﻭﺳﺎﻕ ﺍﺑﻦ ﳒﻴﻢ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﺘّﺮﻭﻙ ،ﰒﹼ ﻗﺎﻝ :ﻭﻻ ﺗﺸﺘﺮﻁ ﻟﻠﺜﹼﻮﺍﺏ ﺻ ﺤّﺔ ﺍﻟﻌﺒﺎﺩﺓ ،ﺑﻞ ﻳﺜﺎﺏ ﻋﻠﻰ ﻧﻴّﺘﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﺎﺳﺪﺓ ﺑﻐﲑ ﺗﻌﻤّﺪﻩ ،ﻛﻤﺎ ﻟﻮ ﺻﻠﹼﻰ ﳏﺪﺛﺎ ﻋﻠﻰ ﻇﻦّ ﻃﻬﺎﺭﺗﻪ. - ٩ﺑﻞ ﺇﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺜﺎﺏ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﻌﻤﻞ ،ﻭﻳﻜﻮﻥ ﺍﻟﺜﹼﻮﺍﺏ ﻋﻠﻰ ﺍﻟﻨّﻴّﺔ ﻟﻘﻮﻝ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » : ﻣﻦ ﻫﻢّ ﲝﺴﻨﺔ ﻓﻠﻢ ﻳﻌﻤﻠﻬﺎ ﻛﺘﺒﺖ ﻟﻪ ﺣﺴﻨﺔ « ﻭﻗﻮﻟﻪ » :ﻣﻦ ﺃﺗﻰ ﻓﺮﺍﺷﻪ ﻭﻫﻮ ﻳﻨﻮﻱ ﺃﻥ ﻳﻘﻮﻡ ﻳﺼﻠﹼﻲ ﰲ ﺍﻟﻠﹼﻴﻞ ﻓﻐﻠﺒﺘﻪ ﻋﻴﻨﺎﻩ ﺣﺘّﻰ ﺃﺻﺒﺢ ﻛﺘﺐ ﻟﻪ ﻣﺎ ﻧﻮﻯ ﻭﻛﺎﻥ ﻧﻮﻣﻪ ﺻﺪﻗﺔ ﻋﻠﻴﻪ ﻣﻦ ﺭﺑّﻪ ﻋﺰّ ﻭﺟﻞﹼ « ﻭﻳﺜﺎﺏ ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺇﻥ ﱂ ﻳﻘﻊ ﺍﳌﻮﻗﻊ ﺍﳌﻨﺎﺳﺐ ،ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱّ ﺣﺪﻳﺚ ﺍﳌﺘﺼﺪّﻕ ﺍﻟﹼﺬﻱ ﻭﻗﻌﺖ ﺻﺪﻗﺘﻪ ﰲ ﻳﺪ ﺯﺍﻧﻴﺔ ﻭﻏﲏّ ﻭﺳﺎﺭﻕ. ﻭﺣﺪﻳﺚ » ﻣﻌﻦ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺍﻷﺧﻨﺲ ﺍﻟﹼﺬﻱ ﺃﺧﺬ ﺻﺪﻗﺔ ﺃﺑﻴﻪ ﻣﻦ ﺍﻟﺮّﺟﻞ ﺍﻟﹼﺬﻱ ﻭﺿﻌﺖ ﻋﻨﺪﻩ ﻭﻗﺎﻝ ﻟﻪ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻟﻚ ﻣﺎ ﻧﻮﻳﺖ ﻳﺎ ﻳﺰﻳﺪ ﻭﻟﻚ ﻣﺎ ﺃﺧﺬﺕ ﻳﺎ ﻣﻌﻦ « ﻗﺎﻝ ﺍ ﺑﻦ ﺣﺠﺮ :ﻫﺬﺍ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﻧﻴّﺔ ﺍﳌﺘﺼﺪّﻕ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﺎﳊﺔ ﻗﺒﻠﺖ ﺻﺪﻗﺘﻪ ﻭﺇﻥ ﱂ ﺗﻘﻊ ﺍﳌﻮﻗﻊ .
ﻭﻫﺬﺍ ﰲ ﺍﳉﻤﻠﺔ ﻓﻘﺪ ﻗﻴﻞ :ﺇ ﻥﹼ ﺍﻟﻘﺮﺑﺎﺕ ﺍﻟﹼﱵ ﻻ ﻟﺒﺲ ﻓﻴﻬﺎ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﻧﻴّﺔ ﻛﺎﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﺗﻌﺎﱃ. ﻭﻳﻨﻈﺮ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﰲ » ﻧﻴّﺔ « . »ﻣﺎ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ﳑّﺎ ﻟﻴﺲ ﻣﻦ ﻛﺴﺒﻪ « ﻻ ﺧﻼﻑ ﰲ ﺃﻥﹼ ﺍﻟﺜﹼﻮﺍﺏ ﻳﺘﻌﻠﹼﻖ ﲟﺎ ﻫﻮ ﻣﻦ ﻛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻛﺘﺴﺎﺑﻪ ،ﺃﻣّﺎ ﺛﻮﺍﺏ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﻛﺴﺒﻪ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ. ﻭﻳﺄﰐ ﺫﻟﻚ ﰲ ﻣﻮﺍﺿﻊ : »ﺃﻭّ ﹰﻻ -ﻓﻴﻤﺎ ﻳﻬﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻟﻐﲑﻩ ﻣﻦ ﺍﻟﺜﹼﻮﺍﺏ« - ١٠ﳚﻮﺯ ﻋﻨﺪ ﺍﳊﻨﻔﻴّﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻥ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺛﻮﺍﺏ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﻋﺒﺎﺩﺓ ﻟﻐﲑﻩ ،ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺩﺓ ﺻﻼﺓ ،ﺃﻡ ﺻﻮﻣﺎ ،ﺃﻡ ﺣ ﺠّﺎ ،ﺃﻡ ﺻﺪﻗﺔ ،ﺃﻡ ﻗﺮﺍﺀﺓ ﻭﺫﻛﺮﺍ ،ﻭﻏﲑ ﺫﻟﻚ ﻟﻈﺎﻫﺮ ﺍﻷﺩﻟﹼﺔ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ : »ﻭَﺍﻟﱠﺬِﻳﻦَ ﺟَﺎﺀﻭﺍ ِﻣ ْﻦ َﺑ ْﻌﺪِﻫﻢ ﻳَﻘﻮﻟﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ ﺍ ﹾﻏ ِﻔ ْﺮ ﻟﻨﺎ ﻭَﻹﺧﻮَﺍﻧﻨﺎ ﺍﻟﱠﺬﻳ َﻦ ﺳَﺒَﻘﹸﻮﻧﺎ ﺑﹺﺎﻹﳝﺎ ِﻥ« ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻭَﺍ ْﺳَﺘ ْﻐﻔِﺮ ﺕ« ﻭﻗﺪ » ﺿ ﺤّﻰ ﺍﻟﻨّﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻜﺒﺸﲔ ﺃﻣﻠﺤﲔ ﺃﺣﺪﳘﺎ ﻋﻨﻪ ﻭﺍﻵﺧﺮ ﻋﻦ ﲔ ﻭَﺍﳌﺆﻣﻨﺎ ِ ﻚ ﻭﻟﻠﻤﺆﻣﻨ َ ِﻟ ﹶﺬ ْﻧﹺﺒ َ ﺃﻣّﺘﻪ « ،ﻭﺭﻭﻯ ﻋﻤﺮﻭ ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪّﻩ ﺃﻥﹼ » ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻌﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ
ﳌﹼﺎ ﺳﺄﻟﻪ ﻋﻦ ﺃﺑﻴﻪ :ﻟﻮ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻓﺄﻋﺘﻘﺘﻢ ﻋﻨﻪ ،ﺃﻭ ﺗﺼﺪّﻗﺘﻢ ﻋﻨﻪ ،ﺃﻭ ﺣﺠﺠﺘﻢ ﻋﻨﻪ ﺑﻠﻐﻪ ﺫﻟﻚ « .
ﺲ ﻟﻺﻧﺴَﺎ ِﻥ ﺇﻻﹼ ﻣَﺎ َﺳﻌَﻰ« ﻓﻤﻌﻨﺎﻩ ﻻ ﳚﺐ ﻟﻺﻧﺴﺎﻥ ﺇﻻﹼ ﻣﺎ ﺳﻌﻰ. ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺩﻟﹼﺔ ،ﻭﺃﻣّﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ » :ﻭَﺃ ﹾﻥ ﻟﻴ َ ﻭﻋﻨﺪ ﺍﳌﺎﻟﻜﻴّﺔ ﳚﻮﺯ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺼّﻴﺎﻡ ،ﻭﻋﻨﺪ ﺍﻟﺸّﺎﻓﻌﻴّﺔ ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﺼّﻼﺓ ،ﻭﰲ ﺍﻟﺼّﻴﺎﻡ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺧﻼﻑ ،ﻭﺍﺳﺘﺪﻟﹼﻮﺍ ﻟﺬﻟﻚ ﺑﺎﻹﲨﺎﻉ ﻭﻷﻥﹼ ﺍﻟﺼّﻼﺓ ﻭﺍﻟﺼّﻴﺎﻡ ﻻ ﺗﺪﺧﻠﻬﺎ ﺍﻟﻨّﻴﺎﺑﺔ ﰲ ﺣﺎﻝ ﺍﳊﻴﺎﺓ ﻓﻜﺬﻟﻚ ﺑﻌﺪ ﺍﳌﻮﺕ. ) (٣٩ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ِ،ﻟ َﻮ ْﺟ َﻬ ْﻴ ﹺﻦ : ﺲ ِﻣ ْﻦ َﺳ ْﻌﹺﻴ ِﻪ ﹶﻛ ُﺪﻋَﺎ ِﺀ ﻒ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﹶﺃﻥﱠ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ َﻦ َﻳ ْﻨَﺘ ِﻔﻊُ ﹺﺑﻤَﺎ ﹶﻟ ْﻴ َ ﻉ َﺳﹶﻠ ِ ﺹ ﺍ ﹾﻟ ُﻤَﺘﻮَﺍِﺗ َﺮ ِﺓ َﻭﹺﺇ ْﺟﻤَﺎ ﹺ ﺖ ﺑﹺﺎﻟﻨﱡﺼُﻮ ﹺ ) ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ( ﹶﺃﻧﱠﻪُ ﹶﻗ ْﺪ ﹶﺛَﺒ َ ﺤ ْﻤ ِﺪ َﺭﺑﱢ ﹺﻬ ْﻢ َﻭُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺴﺒﱢ ﺤُﻮ ﹶﻥ ﹺﺑ َ ﺵ َﻭ َﻣ ْﻦ َﺣ ْﻮﹶﻟﻪُ ُﻳ َ ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َﻌ ْﺮ َ ﺍ ﹾﻟ َﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭَﺍ ْﺳِﺘ ْﻐﻔﹶﺎ ﹺﺭ ِﻫ ْﻢ ﹶﻟﻪُ ﹶﻛﻤَﺎ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } :ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْ ﺏ ﻚ َﻭِﻗ ﹺﻬ ْﻢ َﻋﺬﹶﺍ َ ﺖ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ ﺭﱠ ْﺣ َﻤ ﹰﺔ َﻭ ِﻋ ﹾﻠﻤًﺎ ﻓﹶﺎ ﹾﻏ ِﻔ ْﺮ ِﻟﻠﱠﺬِﻳ َﻦ ﺗَﺎﺑُﻮﺍ ﻭَﺍﺗﱠﺒَﻌُﻮﺍ َﺳﺒﹺﻴﹶﻠ َ ﺴَﺘ ْﻐ ِﻔﺮُﻭ ﹶﻥ ِﻟﻠﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﺭَﺑﱠﻨَﺎ َﻭ ِﺳ ْﻌ َ ﹺﺑ ِﻪ َﻭَﻳ ْ ﺻ َﺪﹶﻗ ﹰﺔ ﲔ ﻭَﺍ ْﺳِﺘ ْﻐﻔﹶﺎﺭُﻫُ ْﻢ ﹶﻛﻤَﺎ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ ُ } :ﺧ ﹾﺬ ِﻣ ْﻦ ﹶﺃ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َ ﲔ ﻭَﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﺠ ﺤِﻴ ﹺﻢ { ) (٧ﺳﻮﺭﺓ ﻏﺎﻓﺮَ .ﻭ ُﺩﻋَﺎ ُﺀ ﺍﻟﻨﱠﹺﺒﻴﱢ َ ﺍ ﹾﻟ َ ﻚ َﺳ ﹶﻜ ٌﻦ ﻟﱠ ُﻬ ْﻢ ﻭَﺍﻟﻠﹼﻪُ ﺳَﻤِﻴﻊٌ ﻋَﻠِﻴﻢٌ { ) (١٠٣ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ {َ ،ﻭﹶﻗ ْﻮﻟﹸﻪُ ﻼَﺗ َ ﺻﹶ ﺻﻞﱢ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹺﺇﻥﱠ َ ﺗُ ﹶﻄﻬﱢﺮُﻫُ ْﻢ َﻭﺗُ َﺰﻛﱢﻴﻬﹺﻢ ﺑﹺﻬَﺎ َﻭ َ ﺕ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ ﺃﹶﻻ ﺻﹶﻠﻮَﺍ ِ ﺕ ِﻋﻨ َﺪ ﺍﻟﻠﹼ ِﻪ َﻭ َ ﺨﺬﹸ ﻣَﺎ ﻳُﻨ ِﻔﻖُ ﹸﻗ ُﺮﺑَﺎ ٍ ﺏ ﻣَﻦ ﻳُ ْﺆ ِﻣ ﻦُ ﺑﹺﺎﻟﻠﹼ ِﻪ ﻭَﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﺍﻵ ِﺧ ﹺﺮ َﻭَﻳﺘﱠ ِ ﺳُ ْﺒ ﺤَﺎَﻧﻪُ َ } :ﻭ ِﻣ َﻦ ﺍ َﻷ ْﻋﺮَﺍ ﹺ ﺇﹺﻧﱠﻬَﺎ ﻗﹸﺮْﺑَﺔﹲ ﻟﱠ ُﻬ ْﻢ َﺳﻴُ ْﺪ ِﺧﻠﹸﻬُﻢُ ﺍﻟﻠﹼ ُﻪ ﻓِﻲ َﺭ ْﺣ َﻤِﺘ ِﻪ ﹺﺇﻥﱠ ﺍﻟﻠﹼ َﻪ ﻏﹶﻔﹸﻮﺭٌ ﺭﱠﺣِﻴﻢٌ { ) (٩٩ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ َ ،ﻭﹶﻗ ْﻮﻟﹸﻪُ َﻋ ﺰﱠ َﻭ َﺟﻞﱠ } :ﻓﹶﺎ ْﻋﹶﻠ ْﻢ ﹶﺃﻧﱠﻪُ ﲔ ﻭَﺍﻟﹾﻤُﺆْﻣِﻨَﺎﺕِ ﻭَﺍﻟﻠﱠﻪُ َﻳ ْﻌﹶﻠ ﻢُ ﻣَُﺘ ﹶﻘﻠﱠَﺒﻜﹸ ْﻢ َﻭ َﻣ ﹾﺜﻮَﺍ ﹸﻛ ْﻢ { ) (١٩ﺳﻮﺭﺓ ﳏﻤﺪ ،ﹶﻛ ُﺪﻋَﺎ ِﺀ ﻚ َﻭِﻟ ﹾﻠﻤُ ْﺆ ِﻣﹺﻨ َ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ﻭَﺍ ْﺳَﺘ ْﻐ ِﻔ ْﺮ ِﻟﺬﹶﻧﹺﺒ َ ﲔ ). - ( ١ ﺖ َﻭِﻟ َﻤ ْﻦ ﺯَﺍﺭُﻭﺍ ﹶﻗ ْﺒ َﺮﻩُ ِ -ﻣ ْﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﲔ ِﻟ ﹾﻠ َﻤﻴﱢ ِ ﺼﻠﱢ َ ﺍ ﹾﻟﻤُ َ ﺤﻖﱡ ﺇﻟﱠﺎ َﺳ ْﻌ َﻲ ﺴَﺘ ِ ﺲ ﹶﻟﻪُ ﺇﻟﱠﺎ َﺳ ْﻌﻴُﻪُ ،ﻭَﻫَﺬﹶﺍ َﺣﻖﱞ ﹶﻓﹺﺈﻧﱠﻪُ ﻟﹶﺎ َﻳ ْﻤِﻠﻚُ َﻭﻟﹶﺎ َﻳ ْ ﺖ ﻓِﻲ ﻇﹶﺎﻫِﺮﹺﻫَﺎ ﺇﻟﱠﺎ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻴ َ ﺴ ْ ) ﺍﻟﺜﱠﺎﻧﹺﻲ ( :ﹶﺃﻥﱠ ﺍﻟﹾﺂَﻳ ﹶﺔ ﹶﻟ ْﻴ َ ﺤ ﱡﻘﻪُ ؛ ﹶﻟ ِﻜ ْﻦ ﻫَﺬﹶﺍ ﻟﹶﺎ َﻳ ْﻤَﻨﻊُ ﹶﺃ ﹾﻥ َﻳﻨْ ﹶﻔ َﻌﻪُ ﺍﻟﻠﱠ ُﻪ َﻭَﻳ ْﺮ َﺣﻤُﻪُ ﹺﺑ ِﻪ ؛ ﹶﻛﻤَﺎ ﹶﺃﻧﱠﻪُ ﺩَﺍﺋِﻤًﺎ ﺴﻪَِ ،ﻭﹶﺃﻣﱠﺎ َﺳ ْﻌﻲُ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ﹶﻓﻠﹶﺎ َﻳ ْﻤِﻠﻜﹸ ﻪُ َﻭﻟﹶﺎ َﻳﺴَْﺘ ِ َﻧ ﹾﻔ ِ ﺏ َﻳ ﹾﻔ َﻌﻠﹸﻬَﺎ ﺍ ﹾﻟ ِﻌﺒَﺎ ُﺩ ﺤ ﹾﻜ َﻤِﺘ ِﻪ َﻭ َﺭ ْﺣ َﻤِﺘ ِﻪ َﻳ ْﺮ َﺣﻢُ ﺍ ﹾﻟ ِﻌﺒَﺎ َﺩ ﹺﺑﹶﺄ ْﺳﺒَﺎ ﹺ ﺏ ﺧَﺎ ﹺﺭ َﺟ ٍﺔ َﻋ ْﻦ َﻣ ﹾﻘﺪُﻭ ﹺﺭ ِﻫ ْﻢ َ .ﻭﻫُ َﻮ ﺳُ ْﺒ ﺤَﺎَﻧﻪُ ﹺﺑ ِ َﻳ ْﺮ َﺣﻢُ ِﻋﺒَﺎ َﺩﻩُ ﹺﺑﹶﺄ ْﺳﺒَﺎ ﹺ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ : ﺢ َﻋ ْﻨﻪُ َ ﺠﻤِﻴ َﻊ ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟﹾ ﺤَﺪِﻳﺚِ ﺍ ﻟﺼﱠ ﺤِﻴ ﹺ ﺏ ﹶﻓَﻴﺮْ َﺣﻢُ ﺍ ﹾﻟ َ ﻚ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ ﻚ َﻋﻠﹶﻰ ِﺗ ﹾﻠ َ ﻟِﻴُﺜِﻴﺐَ ﺃﹸﻭﹶﻟِﺌ َ ﻚ ﹺﺑ ِﻤ ﹾﺜ ﹴﻞ «).(٢ ﲔ َﻭﹶﻟ َ ﺐ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ َﻤﹶﻠﻚُ ﺍ ﹾﻟﻤُ َﻮﻛﱠﻞﹸ ﹺﺑ ِﻪ ﺁ ِﻣ َ » َﻣ ْﻦ َﺩﻋَﺎ َﻷﺧِﻴ ِﻪ ﹺﺑ ﹶﻈ ْﻬ ﹺﺮ ﺍ ﹾﻟ َﻐ ْﻴ ﹺ
ﺻﻠﱠﻰ َﻋﻠﹶﻰ َﺟﻨَﺎ َﺯ ٍﺓ ﹶﻓﹶﻠﻪُ ﻗِﲑَﺍﻁﹲ ﹶﻓﹺﺈ ﹾﻥ َﺷ ﹺﻬ َﺪ ﺩَﻓﹾﻨَﻬَﺎ ﺢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ َ » :ﻣ ْﻦ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﺖ َﻋ ْﻨﻪُ َ َﻭ ﹶﻛﻤَﺎ ﹶﺛَﺒ َ ﹶﻓﹶﻠﻪُ ِﻗﲑَﺍﻃﹶﺎ ِﻥ ﺍﻟﹾﻘِﲑَﺍﻁﹸ ِﻣ ﹾﺜﻞﹸ ﺃﹸﺣُ ٍﺪ «).(٣ ﺤﻲﱢ ﹶﻟ ُﻪ )(٤ ﺖ ﹶﺃ ْﻳﻀًﺎ ﹺﺑ ُﺪﻋَﺎ ِﺀ ﻫَﺬﹶﺍ ﺍﹾﻟ َ ﺖ ﹺﺑ ُﺪﻋَﺎِﺋ ِﻪ ﹶﻟﻪُ َﻭَﻳﺮْ َﺣﻢُ ﺍ ﹾﻟ َﻤﻴﱢ َ ﺼﻠﱢ َﻲ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ ﹶﻓﻬُ َﻮ ﹶﻗ ْﺪ َﻳ ْﺮ َﺣﻢُ ﺍ ﹾﻟﻤُ َ __________ ﺖ ﻛﹶﺎ ﹶﻥ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - -ﻛﹸﻠﱠﻤَﺎ ﺸ ﹶﺔ ﺃﹶﻧﱠﻬَﺎ ﻗﹶﺎﹶﻟ ْ ) - (١ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)َ ( ٢٢٩٩ﻋ ْﻦ ﻋَﺎِﺋ َ ﻼﻡُ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺨﺮُﺝُ ِﻣ ْﻦ ﺁ ِﺧ ﹺﺮ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﹺﺇﻟﹶﻰ ﺍﻟﹾﺒَﻘِﻴﻊﹺ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ » ﺍﻟﺴﱠ ﹶ ﻛﹶﺎ ﹶﻥ ﹶﻟ ْﻴﹶﻠُﺘﻬَﺎ ِﻣ ْﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ - -ﻳ ْ ﲔ ﻭَﺃﹶﺗَﺎﻛﹸﻢْ ﻣَﺎ ﺗُﻮ َﻋﺪُﻭ ﹶﻥ ﻏﹶﺪًﺍ ُﻣ َﺆﺟﱠﻠﹸﻮ ﹶﻥ ﻭَﺇﹺﻧﱠﺎ ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ ﹶﻻ ِﺣﻘﹸﻮ ﹶﻥ ﺍﻟﻠﱠ ُﻬﻢﱠ ﺍ ﹾﻏ ِﻔ ْﺮ َﻷ ْﻫ ﹺﻞ َﺑﻘِﻴ ﹺﻊ ﺍ ﹾﻟ َﻐ ْﺮﹶﻗ ِﺪ ﺩَﺍ َﺭ ﹶﻗ ْﻮ ﹴﻡ ﻣُﺆْ ِﻣ ﹺﻨ َ «. ) - (٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)(٧١٠٤ ﻭﰲ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ) -ﺝ / ٩ﺹ ( ٩٦ ﻀﻴﻠﹶﺔ َ ،ﻭﹶﻟ ْﻮ ﺖ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ ﹶﻔ ِ ﺼﹶﻠ ْ ﲔ َﺣ َ ﺠﻤَﺎ َﻋ ٍﺔ ِﻣ ْﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺴﻠِﻢ ﹺﺑ ﹶﻈ ْﻬ ﹺﺮ ﺍ ﹾﻟ َﻐﻴْﺐ َ ،ﻭﹶﻟ ْﻮ َﺩﻋَﺎ ِﻟ َ َﻭﻓِﻲ ﻫَﺬﹶﺍ ﹶﻓﻀْﻞ ﺍﻟﺪﱡﻋَﺎﺀ ِﻟﹶﺄﺧِﻴ ِﻪ ﺍ ﹾﻟﻤُ ْ ﺴﻠِﻢ ﺴ ِﻪ ﻳَﺪْﻋُﻮ ِﻟﹶﺄﺧِﻴ ِﻪ ﺍ ﹾﻟﻤُ ْ ﲔ ﻓﹶﺎﻟﻈﱠﺎﻫِﺮ ُﺣﺼُﻮﳍﹶﺎ ﹶﺃ ْﻳﻀًﺎ َ ،ﻭﻛﹶﺎ ﹶﻥ َﺑﻌْﺾ ﺍﻟﺴﱠﻠﹶﻒ ﺇﹺﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ﹶﺃ ﹾﻥ ﻳَﺪْﻋُﻮ ِﻟَﻨ ﹾﻔ ِ َﺩﻋَﺎ ِﻟ ﺠُﻤْﹶﻠ ِﺔ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺤﺼُﻞ ﹶﻟﻪُ ﻣِﺜﹾﻠﻬَﺎ . ﺴَﺘ ﺠَﺎﺏ َ ،ﻭَﻳ ْ ﻚ ﺍﻟﺪﱠ ْﻋﻮَﺓ ؛ ِﻟﹶﺄﻧﱠﻬَﺎ ﺗُ ْ ﹺﺑِﺘ ﹾﻠ َ
) - (٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ) ( ٢٢٣٧ﻭﺑﺮﻗﻢ) ( ٢٢٣٩ ) - (٤ﻭﰲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ) -ﺝ / ٦ﺹ (٢٨٨ ﺼﻞﹸ ﺇﻟﹶﻴْﻬﹺﻤَﺎ ﺻﻴﱠ ٍﺔ ﻣِﻨْﻬُﻤَﺎ َﻭَﻳ ِ ﺤﻖُ ﺍ ﹾﻟﻮَﺍِﻟ َﺪ ْﻳ ﹺﻦ َﺑ ْﻌ َﺪ ﻣَﻮْﺗِﻬﹺﻤَﺎ ﹺﺑﺪُﻭ ِﻥ َﻭ ِ ﺏ َﺗ ُﺪ ﱡﻝ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺍﻟﺼﱠ َﺪﹶﻗ ﹶﺔ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ َﺗ ﹾﻠ َ َﻭﹶﺃﺣَﺎﺩِﻳﺚﹸ ﺍﹾﻟﺒَﺎ ﹺ ﺚ ﺲ ﻓِﻲ ﹶﺃﺣَﺎﺩِﻳ ِ ﺲ ِﻟ ﹾﻠﹺﺈ ْﻧﺴَﺎ ِﻥ ﺇﻟﱠﺎ ﻣَﺎ َﺳﻌَﻰ { َﻭﹶﻟ ِﻜ ْﻦ ﹶﻟ ْﻴ َ ﺚ ُﻋﻤُﻮ ُﻡ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } َﻭﹶﺃ ﹾﻥ ﹶﻟ ْﻴ َ ﺨﺼﱠﺺُ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ﺛﹶﻮَﺍﺑُﻬَﺎ ﹶﻓﻴُ َ ﺺ َﻭﹶﺃﻣﱠﺎ ﺨﺼِﻴ ﹺ ﺖ ﹶﺃﻥﱠ َﻭﹶﻟ َﺪ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎ ِﻥ ِﻣ ْﻦ َﺳ ْﻌﹺﻴ ِﻪ ﹶﻓﻠﹶﺎ ﺣَﺎ َﺟ ﹶﺔ ﺇﻟﹶﻰ َﺩ ْﻋﻮَﻯ ﺍﻟﺘﱠ ْ ﻕ ﺍﻟﺼﱠ َﺪﹶﻗ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ َ ،ﻭﹶﻗ ْﺪ ﹶﺛَﺒ َ ﺏ ﺇﻟﱠﺎ ﹸﻟ ﺤُﻮ ُ ﺍ ﹾﻟﺒَﺎ ﹺ ﺖ ﹶﻓﻴُﻮﹶﻗﻒُ ﻋَﻠﹶﻴْﻬَﺎ َﺣﺘﱠﻰ َﻳ ﹾﺄِﺗ َﻲ ﺩَﻟِﻴﻞﹲ َﻳ ﹾﻘَﺘﻀِﻲ ﺼﻞﹸ ﹶﺛﻮَﺍُﺑ ُﻪ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ ﺕ ﺍ ﹾﻟ ﹸﻘﺮْﺁﹺﻧﻴﱠ ِﺔ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ِ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﻓﹶﺎﻟﻈﱠﺎ ِﻫ ُﺮ ِﻣ ْﻦ ﺍ ﹾﻟﻌُﻤُﻮﻣَﺎ ِ ﺼﻞﹸ ﺖ ﺍ ﹾﻟ ُﻤ ْﻌَﺘ ﹺﺰﹶﻟﺔﹸ ﺇﻟﹶﻰ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ِ ﺖ ؟ ﹶﻓ ﹶﺬ َﻫَﺒ ْ ﺼﻞﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ ﻒ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﺍﻟﺼﱠ َﺪﹶﻗ ِﺔ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ َﻫ ﹾﻞ َﻳ ِ ﺼﻬَﺎ َﻭﹶﻗ ْﺪ ﺍﹸ ْﺧﺘُِﻠ َ ﺨﺼِﻴ َ َﺗ ْ ﺻﻠﹶﺎ ﹰﺓ ﻛﹶﺎ ﹶﻥ ﹶﺃ ْﻭ ﺏ َﻋ َﻤِﻠ ِﻪ ِﻟ َﻐ ْﻴ ﹺﺮ ِﻩ َ ﺠ َﻌ ﹶﻞ ﹶﺛﻮَﺍ َ ﺡ ﺍ ﹾﻟ ﹶﻜ ْﻨ ﹺﺰ :ﺇﻥﱠ ِﻟ ﹾﻠﹺﺈ ْﻧﺴَﺎ ِﻥ ﹶﺃ ﹾﻥ َﻳ ْ ﺇﹶﻟ ْﻴ ِﻪ ﺷَﻲْﺀٌ ﻭَﺍ ْﺳَﺘ َﺪﻟﱡﻮﺍ ﹺﺑ ُﻌﻤُﻮ ﹺﻡ ﺍﻟﹾﺂَﻳ ِﺔ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ َﺷ ْﺮ ﹺ ﺖ َﻭَﻳ ْﻨ ﹶﻔﻌُﻪُ ِﻋ ْﻨ َﺪ ﻚ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ ﺼﻞﹸ ﹶﺫِﻟ َ ﻚ ِﻣ ْﻦ َﺟﻤِﻴ ﹺﻊ ﺃﹶﻧْﻮَﺍ ﻉﹺ ﺍ ﹾﻟﹺﺒﺮﱢ َ ،ﻭَﻳ ِ ﺻ َﺪﹶﻗ ﹰﺔ ﹶﺃ ْﻭ ِﻗﺮَﺍ َﺀ ﹶﺓ ﹸﻗ ﺮْﺁ ٍﻥ ﹶﺃ ْﻭ ﹶﻏ ْﻴ َﺮ ﹶﺫِﻟ َ ﺻ ْﻮﻣًﺎ ﹶﺃ ْﻭ َﺣ ﺠﺎ ﹶﺃ ْﻭ َ َ ﺏ ِﻗﺮَﺍ َﺀ ِﺓ ﺖ ﹶﺛﻮَﺍ ُ ﺼﻞﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ ﺻ ﺤَﺎﹺﺑ ِﻪ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ َﻳ ِ ﺐ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ َﻭ َﺟﻤَﺎ َﻋ ٍﺔ ِﻣ ْﻦ ﹶﺃ ْ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱡﻨﱠ ِﺔ ﺍ ْﻧَﺘﻬَﻰ ﻭَﺍﻟﹾﻤَﺸْﻬُﻮﺭُ ِﻣ ْﻦ َﻣ ﹾﺬ َﻫ ﹺ ﺼﻞﹸ ،ﻛﹶﺬﹶﺍ ﹶﺫ ﹶﻛ َﺮﻩُ ﺏ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ ﺇﻟﹶﻰ ﹶﺃﻧﱠﻪُ َﻳ ِ ﺻ ﺤَﺎ ﹺ ﺐ ﹶﺃ ْﺣ َﻤﺪُ ْﺑ ُﻦ َﺣ ْﻨَﺒ ﹴﻞ ﻭَﺟَﻤَﺎ ﻋَﺔﹲ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َﻭ َﺟﻤَﺎ َﻋﺔﹲ ِﻣ ْﻦ ﹶﺃ ْ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َﻭ ﹶﺫ َﻫ َ ﺸﻬُﻮ ﹺﺭ ، ﺏ ﺍ ﹾﻟ ِﻘﺮَﺍ َﺀ ِﺓ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْ ﺖ ﻋِﻨْﺪَﻧَﺎ ﹶﺛﻮَﺍ ُ ﺼﻞﹸ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ ﺤ ﹺﻮﻱﱢ :ﻟﹶﺎ َﻳ ِ ﺝ ﻟِﺎ ْﺑ ﹺﻦ ﺍﻟﻨﱠ ْ ﺡ ﺍ ﹾﻟ ِﻤ ْﻨﻬَﺎ ﹺ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱﱡ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ﹾﺫﻛﹶﺎ ﹺﺭ َﻭﻓِﻲ َﺷ ْﺮ ﹺ ﺖ ﺠ ْﺰ ُﻡ ﹺﺑ ِﻪ ؛ ِﻟﹶﺄﻧﱠﻪُ ُﺩﻋَﺎﺀٌ ،ﻓﹶﺈﹺﺫﹶﺍ ﺟَﺎ َﺯ ﺍﻟﺪﱡﻋَﺎ ُﺀ ِﻟ ﹾﻠ َﻤﻴﱢ ِ ﺏ ِﻗﺮَﺍ َﺀِﺗ ِﻪ ،ﻭَﻳَﻨْﺒَﻐِﻲ ﺍ ﹾﻟ َ ﻭَﺍﻟﹾﻤُ ﺨْﺘَﺎﺭُ ﺍﻟﹾﻮُ ﺻُﻮﻝﹸ ﺇ ﹶﺫ ﺍ َﺳﹶﺄ ﹶﻝ ﺍﻟﻠﱠ َﻪ ﺇﻳﺼَﺎ ﹶﻝ ﹶﺛﻮَﺍ ﹺ ﺲ ﻟﹶﻠﺪﱠﺍﻋِﻲ ،ﹶﻓﹶﻠﹶﺄ ﹾﻥ َﻳ ﺠُﻮ َﺯ ﹺﺑﻤَﺎ ﻫُ َﻮ ﹶﻟﻪُ ﹶﺃ ْﻭﻟﹶﻰ َ ،ﻭَﻳ ْﺒﻘﹶﻰ ﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ ﻓِﻴ ِﻪ ﻣَﻮْﻗﹸﻮﻓﹰﺎ َﻋﻠﹶﻰ ﺍ ْﺳِﺘ ﺠَﺎَﺑ ِﺔ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﻟﹶﺎ ﹺﺑﻤَﺎ ﹶﻟ ْﻴ َ ﺖ ﻭَﺍﻟﹾ ﺤَﻲﱠ ﺍﻟﹾﻘﹶﺮﹺﻳﺐَ ﺠﺮﹺﻱ ﻓِﻲ ﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ،ﻭَﺍﻟﻈﱠﺎﻫِﺮُ ﹶﺃﻥﱠ ﺍﻟﺪﱡﻋَﺎ َﺀ ﻣُﺘﱠﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃﻧﱠﻪُ َﻳ ْﻨ ﹶﻔﻊُ ﺍ ﹾﻟ َﻤﻴﱢ َ ﺨَﺘﺺﱡ ﺑﹺﺎ ﹾﻟ ِﻘﺮَﺍ َﺀ ِﺓ َﺑ ﹾﻞ َﻳ ْ َﻳ ْ ﺐ ﺍ ْﻧَﺘﻬَﻰ ﻀﻞﹸ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﹶﺃ ﹾﻥ َﻳ ْﺪﻋُ َﻮ ِﻟﹶﺄﺧِﻴ ِﻪ ﹺﺑ ﹶﻈ ْﻬ ﹺﺮ ﺍ ﹾﻟ َﻐ ْﻴ ﹺ ﲑ ﹲﺓ َ ،ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﹾﻓ َ ﺚ ﹶﻛِﺜ َ ﻚ ﹶﺃﺣَﺎ ِﺩ ﻳ ﹸ ﺻﻴﱠ ٍﺔ ﻭَﻏﹶﻴْﺮﹺﻫَﺎ َﻭ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﻭَﺍﻟﹾﺒَﻌِﻴﺪَ ﹺﺑ َﻮ ِ ﻉ َﻋﻠﹶﻰ ﹶﺃﻥﱠ ﺖ ،ﻭَﻛﹶﺬﹶﺍ َﺣﻜﹶﻰ ﺍ ﹾﻟﹺﺈ ْﺟ َﻤﺎ َ ﻉ َﻋﻠﹶﻰ ُﻭ ﺻُﻮ ﹺﻝ ﺍﻟﺪﱡﻋَﺎ ِﺀ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻴﱢ ِ ﺴِﻠ ﹴﻢ ﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎ َ ﺡ ﻣُ ْ َﻭﹶﻗ ْﺪ َﺣﻜﹶﻰ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱﱡ ﻓِﻲ َﺷ ْﺮ ﹺ ﻚ ﺑﹺﺎ ﹾﻟ َﻮﹶﻟ ِﺪ . ﺼﻠﹸ ﻪُ ﺛﹶﻮَﺍﺑُﻬَﺎ َﻭﹶﻟ ْﻢ ُﻳ ﹶﻘﻴﱢ ْﺪ ﹶﺫِﻟ َ ﺖ َﻭَﻳ ِ ﺍﻟﺼﱠ َﺪﹶﻗ ﹶﺔ َﺗ ﹶﻘ ُﻊ َﻋ ْﻦ ﺍ ﹾﻟ َﻤﻴﱢ ِ ﺨﺼﱠﺺُ ُﻋﻤُﻮ ُﻡ ﺍﻟﹾﺂَﻳ ِﺔ ﺑﹺﺎﻟﺼﱠ َﺪﹶﻗ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﻛﻤَﺎ ﻓِﻲ ﻕ ﹶﻗﻀَﺎ ِﺀ ﺍﻟﺪﱠ ْﻳ ﹺﻦ ،ﻭَﺍﻟﹾ ﺤَﻖﱡ ﹶﺃﻧﱠﻪُ ﻳُ َ ﻉ َﻋﻠﹶﻰ ﹸﻟ ﺤُﻮ ﹺ َﻭ َﺣﻜﹶﻰ ﹶﺃ ْﻳﻀًﺎ ﺍ ﹾﻟﹺﺈ ْﺟﻤَﺎ َ
ﺤ ﹺﺮ ﹺﻡ َﻋ ْﻦ ﺚ ﺍ ﹾﻟﻤُ ْ ﺨ ﹾﺜ َﻌ ِﻤﻴﱠ ِﺔ َ ،ﻭ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﺃ ْﻳﻀًﺎ ﹶﻛﻤَﺎ ﻓِﻲ َﺣﺪِﻳ ِ ﺤ ﺞﱢ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﻛﻤَﺎ ﻓِﻲ َﺧَﺒ ﹺﺮ ﺍ ﹾﻟ َ ﺏ َ ،ﻭﺑﹺﺎ ﹾﻟ َ ﺚ ﺍ ﹾﻟﺒَﺎ ﹺ ﹶﺃﺣَﺎﺩِﻳ ِ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻫ ﹾﻞ ﹶﺃ ْﻭ ﺻَﻰ ﺷُ ْﺒﺮُ َﻣﺔﹸ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ َﻭﺑﹺﺎ ﹾﻟ ِﻌ ْﺘ ﹺﻖ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﻛﻤَﺎ َﻭﹶﻗ َﻊ ﻓِﻲ ﺼ ﹾﻠ ُﻪ َ ﺴَﺘ ﹾﻔ ِ ﹶﺃﺧِﻴ ِﻪ ﺷُ ْﺒﺮُ َﻣ ﹶﺔ َ ،ﻭﹶﻟ ْﻢ َﻳ ْ ﺸﻬُﻮ ﹺﺭ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ َ ،ﻭﺑﹺﺎﻟﺼﱠﻠﹶﺎ ِﺓ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﺃ ْﻳﻀًﺎ ﻣَﺎ َﺭﻭَﻯ ﺍﻟﺪﱠﺍ َﺭﻗﹸ ﹾﻄﹺﻨﻲّ } ﺚ َﺳ ْﻌ ٍﺪ ِﺧﻠﹶﺎﻓﹰﺎ ِﻟ ﹾﻠﻤَﺎِﻟ ِﻜﻴﱠ ِﺔ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤ ْ ﺍ ﹾﻟُﺒﺨَﺎ ﹺﺭﻱﱢ ﻓِﻲ َﺣﺪِﻳ ِ ﻒ ﻟِﻲ ﺑﹺﺒﹺﺮﱢﻫِﻤَﺎ َﺑ ْﻌ َﺪ ﻣَﻮْﺗِﻬﹺﻤَﺎ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﻥﱠ َﺭ ُﺟﻠﹰﺎ ﻗﹶﺎ ﹶﻝ :ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺇﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ ﻟِﻲ ﺃﹶﺑَﻮَﺍﻥِ ﹸﺃﺑﹺﺮﱡﻫُﻤَﺎ ﻓِﻲ ﺣَﺎ ﹺﻝ َﺣﻴَﺎِﺗ ﹺﻬﻤَﺎ ،ﹶﻓ ﹶﻜ ْﻴ َ ﺻﻴَﺎﻣِﻚ { ﻚ َ ،ﻭﹶﺃ ﹾﻥ َﺗﺼُﻮ َﻡ ﻟﹶﻬُﻤَﺎ َﻣ َﻊ ِ ﺻﻠﹶﺎِﺗ َ ﺼﻠﱢ َﻲ ﻟﹶﻬُﻤَﺎ َﻣ َﻊ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ :ﺇ ﻥﱠ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺒﺮﱢ َﺑ ْﻌ َﺪ ﺍ ﹾﻟﹺﺒﺮﱢ ﹶﺃ ﹾﻥ ﺗُ َ َ ﺱ ِﻋ ْﻨ َﺪ ﺏ ،ﻭَﻟِ ﺤَﺪِﻳﺚِ ﺍ ْﺑ ﹺﻦ َﻋﺒﱠﺎ ﹴ َﻭﺑﹺﺎﻟﺼﱢﻴَﺎ ﹺﻡ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﻟِﻬَﺬﹶﺍ ﺍﻟﹾﺤَﺪِﻳﺚِ ،ﻭَﻟِ ﺤَﺪِﻳﺚِ َﻋ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ْﺑ ﹺﻦ ﻋَﻤْﺮﹴﻭ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ ﹺﺭ ﻓِﻲ ﺍ ﹾﻟﺒَﺎ ﹺ ﺻ ْﻮﻡُ َﻧ ﹾﺬ ﹴﺭ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ َﺭﹶﺃﻳْﺖ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﺖ ﻭَ ﻋَﻠﹶﻴْﻬَﺎ َ ﺖ :ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺇﻥﱠ ﺃﹸﻣﱢ َﻲ ﻣَﺎَﺗ ْ ﺍ ﹾﻟُﺒﺨَﺎ ﹺﺭﻱﱢ َﻭﻣُﺴِْﻠ ﹴﻢ } ﺇﻥﱠ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﻗﹶﺎﹶﻟ ْ ﺝ ُﻣﺴْﻠِﻢٌ ﻭَﺃﹶﺑُﻮ ﺩَﺍﻭُﺩ ﻚ { َﻭﹶﺃ ْﺧ َﺮ َ ﺼ ْﻮﻣِﻲ َﻋ ْﻦ ﺃﹸﻣﱢ ِ ﺖ َﻧ َﻌ ْﻢ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ َ ﻚ ﻋَﻨْﻬَﺎ ؟ ﻗﹶﺎﹶﻟ ْ ﻀ ْﻴِﺘ ِﻪ ﹶﺃﻛﹶﺎ ﹶﻥ ُﻳ َﺆﺩﱢﻱ ﹶﺫِﻟ َ ﻚ ﺩَﻳْﻦٌ ﹶﻓ ﹶﻘ َ ﺃﹸﻣﱢ ِ ﺻ ْﻮﻡُ َﺷ ْﻬ ﹴﺮ ﹶﺃﹶﻓﹶﺄ ﺻُﻮ ُﻡ ﻋَﻨْﻬَﺎ ؟ ﻗﹶﺎ ﹶﻝ :ﺻُﻮﻣِﻲ ﻋَﻨْﻬَﺎ ﺖ :ﺇﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﹸﺃﻣﱢﻲ َ ﺚ ﺑُ َﺮﻳْ َﺪ ﹶﺓ } ﹶﺃﻥﱠ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﻗﹶﺎﹶﻟ ْ ﻭَﺍﻟﺘﱢ ْﺮ ِﻣ ِﺬﻱﱡ ِﻣ ْﻦ َﺣﺪِﻳ ِ ﺸ ﹶﺔ ، ﺚ ﻋَﺎِﺋ َ ﺕ َﻭ َﻋﹶﻠ ْﻴ ِﻪ ﺻِﻴَﺎﻡٌ ﺻَﺎ َﻡ َﻋ ْﻨﻪُ َﻭِﻟﻴﱡﻪُ { ُﻣﺘﱠ ﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ َﺣﺪِﻳ ِ ﺚ } َﻣ ْﻦ ﻣَﺎ َ ﺤﺪِﻳ ِ { َﻭ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ﹶﺃ ْﻳﻀًﺎ ِﻟ َ ﺚ ﺤﺪِﻳ ِ ﺚ } ﺍﻗﹾﺮَﺀُﻭﺍ َﻋﻠﹶﻰ َﻣ ْﻮﺗَﺎ ﹸﻛ ْﻢ ﻳﺲ { َﻭﹶﻗ ْﺪ َﺗ ﹶﻘﺪﱠ َﻡ َ ،ﻭﺑﹺﺎﻟﺪﱡﻋَﺎ ِﺀ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ ِﻟ َ ﺤﺪِﻳ ِ َﻭﹺﺑ ِﻘﺮَﺍ َﺀ ِﺓ ) ﻳﺲ ( ِﻣ ْﻦ ﺍ ﹾﻟ َﻮﹶﻟ ِﺪ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ِﻟ َ ﺴﹶﺄﻝﹸ { َﻭﹶﻗ ْﺪ ﺚ } ﺍ ْﺳَﺘ ْﻐ ِﻔﺮُﻭﺍ ِﻟﹶﺄﺧِﻴ ﹸﻜ ْﻢ َﻭ َﺳﻠﹸﻮﺍ ﹶﻟﻪُ ﺍﻟﺘﱠﺜﹾﺒﹺﻴﺖَ ﹶﻓﹺﺈﻧﱠﻪُ ﺍ ﹾﻟ ﺂ ﹶﻥ ﻳُ ْ ﺤﺪِﻳ ِ } ﹶﺃ ْﻭ َﻭﹶﻟ ٌﺪ ﺻَﺎﻟِ ﺢٌ ﻳَﺪْﻋُﻮ ﹶﻟﻪُ { َﻭ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ِﻟ َ ﺐ " َﻭِﻟ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﻭَﺍﹶﻟﱠﺬِﻳﻦَ ﺟَﺎﺀُﻭﺍ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺭَﺑﱠﻨَﺎ ﺍ ﹾﻏ ِﻔ ْﺮ ﺥ ﹺﺑ ﹶﻈ ْﻬ ﹺﺮ ﺍ ﹾﻟ َﻐ ْﻴ ﹺ ﻀﻞﹸ ﺍﻟﺪﱡﻋَﺎ ِﺀ ِﻟ ﹾﻠﹶﺄ ﹺ َﺗ ﹶﻘﺪﱠ َﻡ ﻭَﻟِ ﺤَﺪِﻳﺚِ " ﹶﻓ ْ
ﺴِﻠ ﹴﻢ ﺚ ﺑُ َﺮﻳْ َﺪ ﹶﺓ ِﻋ ْﻨ َﺪ ﻣُ ْ ﺤﺪِﻳ ِ ﺖ ِﻋ ْﻨ َﺪ ﺍﻟﺰﱢﻳَﺎ َﺭ ِﺓ ﹶﻛ َ ﺖ ِﻣ ْﻦ ﺍﻟﺪﱡﻋَﺎ ِﺀ ِﻟ ﹾﻠ َﻤﻴﱢ ِ ﻟﹶﻨَﺎ َﻭِﻟﹺﺈ ْﺧﻮَﺍﹺﻧﻨَﺎ ﺍﻟﱠﺬِﻳﻦَ َﺳَﺒﻘﹸﻮﻧَﺎ ﺑﹺﺎ ﹾﻟﹺﺈﳝَﺎ ِﻥ { َﻭِﻟﻤَﺎ ﹶﺛَﺒ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻳُ َﻌﻠﱢﻤُﻬُ ْﻢ ﺇﺫﹶﺍ َﺧ َﺮﺟُﻮﺍ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤﻘﹶﺎﹺﺑ ﹺﺮ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ ﹶﻝ ﻗﹶﺎِﺋﻠﹸﻬُ ْﻢ َﻭﹶﺃ ْﺣ َﻤ َﺪ ﻭَﺍﺑْﻦﹺ ﻣَﺎ َﺟ ْﻪ ﻗﹶﺎ ﹶﻝ } ﻛﹶﺎ ﹶﻥ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺴﹶﺄﻝﹸ ﺍﻟﻠﱠ َﻪ ﻟﹶﻨَﺎ َﻭﹶﻟﻜﹸ ْﻢ ﺍ ﹾﻟﻌَﺎِﻓَﻴ ﹶﺔ ﲔ ﻭَﺇﹺﻧﱠﺎ ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹸﻜ ْﻢ ﻟﹶﺎ ِﺣﻘﹸﻮ ﹶﻥ َﻧ ْ ﲔ ﻭَﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ :ﺍﻟﺴﱠﻠﹶﺎ ُﻡ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹶﺃ ْﻫ ﹶﻞ ﺍﻟﺪﱢﻳَﺎ ﹺﺭ ِﻣ ْﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﺨﺼﱢﺺُ َﻫ ِﺬ ِﻩ ﺚ } َﻭﹶﻟﺪُ ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥِ ِﻣ ْﻦ َﺳ ْﻌﹺﻴ ِﻪ { َﻭ ﹶﻛﻤَﺎ ﺗُ َ ﺤﺪِﻳ ِ ﺠﻤِﻴ ﹺﻊ ﻣَﺎ َﻳ ﹾﻔ َﻌﻠﹸﻪُ ﺍ ﹾﻟ َﻮﹶﻟﺪُ ﹶﻟﻮَﺍِﻟ َﺪ ْﻳ ِﻪ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ ِﻟ َ { َﻭﹺﺑ َ ﺴِﻠ ﹴﻢ َﻭﹶﺃ ْﻫﻞﹸ ﺍﻟﺴﱡَﻨ ﹺﻦ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﺚ ﹶﺃﺑﹺﻲ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ِﻋ ْﻨ َﺪ ﻣُ ْ ﺨﺼﱢﺺُ َﺣﺪِﻳ ﹸ ﻚ ﻳُ َ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚﹸ ﺍﻟﹾﺂَﻳ ﹶﺔ ﺍﻟﹾﻤَُﺘ ﹶﻘﺪﱢ َﻣ ﹶﺔ ﹶﻛ ﹶﺬِﻟ َ ﺻ َﺪﹶﻗ ٍﺔ ﺟَﺎ ﹺﺭَﻳ ٍﺔ ،ﹶﺃ ْﻭ َﻋ َﻤ ﹴﻞ ﻳُ ْﻨَﺘ ﹶﻔﻊُ ﹺﺑ ِﻪ ،ﹶﺃ ْﻭ َﻭﹶﻟ ٍﺪ ﺙَ : ﺕ ﺍ ﹾﻟﹺﺈ ْﻧﺴَﺎ ﹸﻥ ﺍ ْﻧ ﹶﻘ ﹶﻄ َﻊ َﻋ َﻤﻠﹸ ﻪُ ﺇﻟﱠﺎ ِﻣ ْﻦ ﹶﺛﻠﹶﺎ ٍ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﺇﺫﹶﺍ ﻣَﺎ َ َ ﺱ ﻋَﻠﹶﻰ َﻫ ِﺬ ِﻩ ﺢ ﻳَﺪْﻋُﻮ ﹶﻟﻪُ { ﹶﻓﹺﺈﻧﱠﻪُ ﻇﹶﺎ ِﻫﺮُﻩُ ﹶﺃﻧﱠﻪُ َﻳﻨْ ﹶﻘ ِﻄﻊُ َﻋ ْﻨ ﻪُ ﻣَﺎ ﻋَﺪَﺍ َﻫ ِﺬ ِﻩ ﺍﻟﺜﱠﻠﹶﺎﹶﺛ ﹶﺔ ﻛﹶﺎﺋِﻨًﺎ ﻣَﺎ ﻛﹶﺎ ﹶﻥ َﻭﹶﻗ ْﺪ ﻗِﻴ ﹶﻞ ﺇﻧﱠ ُﻪ ُﻳﻘﹶﺎ ُ ﺻَﺎِﻟ ﹴ ﺖ ﹸﻛ ﱡﻞ َﺷ ْﻲ ٍﺀ ﹶﻓ َﻌﹶﻠﻪُ ﹶﻏ ْﻴﺮُﻩُ ﺤﻖُ ﺍ ﹾﻟ َﻤﻴﱢ َ ﺕ ﺑﹺﻬَﺎ ﺍ ﹾﻟﹶﺄ ِﺩﻟﱠﺔﹸ ﻏﹶﻴْﺮُﻫَﺎ ﹶﻓَﻴﻠﹾ َ ﺿ ﹺﻊ ﺍﻟﱠﺘِﻲ َﻭ َﺭ َﺩ ْ ﺍ ﹾﻟ َﻤﻮَﺍ ِ ﺡ ﺍ ﹾﻟ ﹶﻜ ْﻨ ﹺﺰ :ﺇﻥﱠ ﺍﻟﹾﺂَﻳ ﹶﺔ ﻣَﻨْﺴُﻮﺧَﺔﹲ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﻭَﺍﹶﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﺍﺗﱠَﺒ َﻌ ْﺘ ُﻬ ْﻢ ﹸﺫﺭﱢﻳﱠُﺘ ُﻬ ْﻢ { َﻭﻗِﻴ ﹶﻞ ﺍ ﹾﻟﹺﺈْﻧﺴَﺎ ﹸﻥ ﹸﺃﺭﹺﻳ َﺪ ﹺﺑ ِﻪ َﻭﻗﹶﺎ ﹶﻝ ﻓِﻲ َﺷ ْﺮ ﹺ ﻀ ﹺﻞ َ ،ﻭﻗِﻴ ﹶﻞ ﺲ ﹶﻟﻪُ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ ﺍ ﹾﻟ َﻌ ْﺪ ﹺﻝ َﻭﻫُ َﻮ ﹶﻟﻪُ ِﻣ ْﻦ ﹶﻃﺮﹺﻳ ﹺﻖ ﺍ ﹾﻟ ﹶﻔ ْ ﺍ ﹾﻟﻜﹶﺎِﻓﺮُ َ ،ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻦُ ﹶﻓﹶﻠﻪُ ﻣَﺎ َﺳﻌَﻰ ﺇ ْﺧﻮَﺍُﻧ ُﻪ َ ،ﻭﻗِﻴ ﹶﻞ ﹶﻟ ْﻴ َ ﻱ َﻭ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺍ ْﻧَﺘﻬَﻰ ﺍﻟﻠﱠﺎ ُﻡ ﹺﺑ َﻤ ْﻌﻨَﻰ َﻋﻠﹶﻰ ﹶﻛﻤَﺎ ﻓِﻲ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ } َﻭﹶﻟﻬُ ْﻢ ﺍﻟﻠﱠ ْﻌَﻨﺔﹸ { ﹶﺃ ْ . ﺏ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ: ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ ﹶﻏ ْﻴﺮُ ﻩُ ﻓِﻲ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎ ِﺩﺱُ ( َ :ﺷﻔﹶﺎ َﻋﺔﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺢ َ » :ﺷﻔﹶﺎ َﻋﺘِﻰ َﻷ ْﻫ ﹺﻞ ﺕ َﻋ ْﻨﻪُ ﹶﺃﺣَﺎﺩِﻳﺚﹸ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ِﻣ ﹾﺜ ﹶﻞ ﹶﻗ ْﻮِﻟ ِﻪ ﺻَﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻓِﻲ ﺍﻟﹾ ﺤَﺪِﻳﺚِ ﺍﻟﺼﱠ ﺤِﻴ ﹺ ﹶﻛﻤَﺎ ﹶﻗ ْﺪ َﺗﻮَﺍَﺗ َﺮ ْ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻰ «)(١ __________ ) - (١ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺑﺮﻗﻢ) ( ٤٧٤١ﺻﺤﻴﺢ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ) -ﺝ / ١٠ﺹ ( ٢٥٩
) َﺷﻔﹶﺎ َﻋﺘِﻲ ( ﻗﹶﺎ ﹶﻝ ﺍِﺑْﻦ َﺭ ْﺳﻠﹶﺎﻥ :ﹶﻟ َﻌﻞﱠ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹺﺈ ﺿَﺎﻓﹶﺔ ﹺﺑ َﻤ ْﻌﻨَﻰ " ﹶﺃ ﹾﻝ " ﺍﻟﱠﺘِﻲ ِﻟ ﹾﻠ َﻌ ْﻬ ِﺪ ،ﻭَﺍﻟﺘﱠﻘﹾﺪِﻳﺮ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﺍﻟﱠﺘِﻲ ﺃﹶﻋْﻄﹶﺎﻧﹺﻴﻬَﺎ ﺍﻟﻠﱠﻪ َﺗﻌَﺎﻟﹶﻰ َﻭ َﻭ َﻋ َﺪﻧﹺﻲ ﺑﹺﻬَﺎ ِﻟﹸﺄﻣﱠﺘِﻲ ِﺍﺩﱠ َﺧ ْﺮﻬﺗﹶﺎ ﻱ ﺍﻟﱠﺬِﻳﻦَ ِﺍﺳَْﺘﻮْ َﺟﺒُﻮﺍ ﺍﻟﻨﱠﺎﺭ ﹺﺑ ﹸﺬﻧُﻮﹺﺑ ﹺﻬ ْﻢ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ﹶﻓﻠﹶﺎ َﻳ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ ﺑﹺﻬَﺎ ﺍﻟﻨﱠﺎﺭ ،ﻭَﺃﹸﺧْﺮﹺﺝ ﺑﹺﻬَﺎ َﻣ ْﻦ ) ِﻟﹶﺄ ْﻫ ﹺﻞ ﺍ ﹾﻟ ﹶﻜﺒَﺎﺋِﺮ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻲ ( ﹶﺃ ْ ﺤﻤﱠﺪ َﺭﺳُﻮﻝ ﺍﻟﻠﱠﻪ .ﻛﹶﺬﹶﺍ ﻓِﻲ ﺍﻟﺴﱢﺮَﺍﺝ ﺍﻟﹾﻤُﻨﹺﲑ . ﹶﺃ ْﺩ َﺧﻠﹾﺘﻪ ﹶﻛﺒَﺎﺋِﺮ ﹸﺫﻧُﻮﺑﻪ ﺍﻟﻨﱠﺎﺭ ِﻣﻤﱠ ْﻦ ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﹺﺇﻟﹶﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻣُ َ ﺨَﺘﺼﱠﺔ ﹺﺑﹶﺄ ْﻫ ﹺﻞ ﺍﹾﻟ ﹶﻜﺒَﺎﺋِﺮ . ﲔ ﻣُ ْ ﻱ َﺷﻔﹶﺎ َﻋﺘِﻲ ﺍﻟﱠﺘِﻲ ُﺗ ْﻨﺠﹺﻲ ﺍ ﹾﻟﻬَﺎِﻟ ِﻜ َ َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﺒﹺﻲﱡ :ﹶﺃ ْ ﺢ ﻗﹶﻮْﻟﻪ ﺼﺮﹺﻳ ﹺ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱّ :ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ِﻋﻴَﺎﺽ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠﻪ َﻣ ﹾﺬﻫَﺐ ﹶﺃﻫْﻞ ﺍﻟﺴﱡﻨﱠﺔ َﺟﻮَﺍﺯ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ َﻋ ﹾﻘﻠﹰﺎ ﻭَﻭُﺟُﻮﻬﺑَﺎ ﺳَﻤْﻌًﺎ ِﻟ َ ﺠﻤُﻮ ِﻋﻬَﺎ ﺖ ﹺﺑ َﻤ ْ ﺕ ﺍﻟﹾﺂﺛﹶﺎﺭ ﺍﻟﱠﺘِﻲ َﺑﹶﻠ َﻐ ْ ﺿ َﻲ ﹶﻟﻪُ ﹶﻗ ْﻮﻟﹰﺎ { َﻭﹶﻗ ْﺪ ﺟَﺎ َﺀ ْ َﺗﻌَﺎﻟﹶﻰ } َﻳﻮْﻣِﺌ ٍﺬ ﻟﹶﺎ َﺗ ْﻨﻔﹶﻊ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻪُ ﺍﻟﺮﱠﺣْﻤَﻦ َﻭ َﺭ ِ ﺖ ﺼ ﺤﱠ ِﺔ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮَﺓ َ ،ﻭﹶﺃ ْﺟ َﻤ َﻊ ﺍﻟﺴﱠﻠﹶﻒ ﺍﻟﺼﱠﺎِﻟ ﺤُﻮ ﹶﻥ َﻭ َﻣ ْﻦ َﺑﻌْﺪﻫ ْﻢ ِﻣ ْﻦ ﹶﺃﻫْﻞ ﺍﻟﺴﱡﻨﱠﺔ َﻋﹶﻠﻴْﻬَﺎ َ ،ﻭ َﻣَﻨ َﻌ ْ ﺍﻟﺘﱠﻮَﺍﺗُﺮ ِﻟ ِ ﲔ ﻓِﻲ ﺍﻟﻨﱠﺎﺭ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } ﹶﻓﻤَﺎ َﺗ ْﻨﻔﹶﻌﻬُ ْﻢ َﺷﻔﹶﺎﻋَﺔ ﺨﻠِﻴﺪ ﺍﻟﹾﻤُﺬﹾﹺﻧﹺﺒ َ ﺨﻮَﺍﺭﹺﺝ َﻭَﺑﻌْﺾ ﺍ ﹾﻟﻤُ ْﻌَﺘ ﹺﺰﻟﹶﺔ ﻣِﻨْﻬَﺎ َﻭَﺗﻌَﻠﱠﻘﹸﻮﺍ ﹺﺑ َﻤﺬﹶﺍ ِﻫﹺﺒ ﹺﻬ ْﻢ ﻓِﻲ َﺗ ْ ﺍ ﹾﻟ َ ﺐ ﹺﺑﹶﺄﻥﱠ ﺍﻟﹾﺂَﻳَﺘ ْﻴ ﹺﻦ ﻓِﻲ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎﺭ ،ﻭَﺍﻟﹾﻤُﺮَﺍﺩ ﲔ ِﻣ ْﻦ َﺣﻤِﻴﻢ َﻭﻟﹶﺎ َﺷﻔِﻴﻊ ُﻳﻄﹶﺎﻉ { َﻭﹸﺃﺟﹺﻴ َ ﲔ { َﻭﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ ﺳُ ْﺒ ﺤَﺎﻧﻪ } ﻣَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ ﺍﻟﺸﱠﺎِﻓ ِﻌ َ ﺑﹺﺎﻟ ﱡﻈ ﹾﻠ ﹺﻢ ﺍﻟﺸﱢﺮْﻙ َ .ﻭﹶﺃﻣﱠﺎ َﺗ ﹾﺄﻭﹺﻳﻠﻬ ْﻢ ﹶﺃﺣَﺎﺩِﻳﺚ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﺑﹺﻜﹶﻮْﻧﹺﻬَﺎ ﻓِﻲ ﹺﺯﻳَﺎﺩَﺓ ﺍﻟﺪﱠ َﺭﺟَﺎﺕ ﹶﻓﺒَﺎﻃِﻞ َ ،ﻭﹶﺃ ﹾﻟﻔﹶﺎﻅ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳﺚ ﺻَﺮﹺﳛَﺔ ﺐ ﺍﻟﻨﱠﺎﺭ ِﺍ ْﻧَﺘﻬَﻰ . ﻓِﻲ ﺑُﻄﹾﻠﹶﺎﻥ َﻣ ﹾﺬﻫَﺒﻬ ْﻢ َﻭﹺﺇ ْﺧﺮَﺍﺝ َﻣ ْﻦ ِﺍ ْﺳَﺘ ْﻮ َﺟ َ ﻭﰲ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ٦ﺹ ( ٢٢٧
ﻱ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ﺍﻟﱠﺘِﻲ َﻭ َﻋ َﺪﻧﹺﻲ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ِﺍﺩﱠ َﺧ ْﺮﻬﺗﹶﺎ ﲑ :ﺍ ﹾﻟﹺﺈ ﺿَﺎﹶﻓ ﹸﺔ ﹺﺑ َﻤ ْﻌﻨَﻰ " ﺍ ﹾﻝ " ﺍ ﹾﻟ َﻌ ْﻬ ِﺪﻳﱠ ِﺔ ،ﹶﺃ ْ ﺴﹺ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ َﻤﻨَﺎ ﹺﻭﻱﱡ ﻓِﻲ ﺍﻟﺘﱠ ْﻴ ِ ﺕ ﹶﻓِﻠﻜﹸﻞﱟ ِﻣ ْﻦ ﺕ ﻭَﺍ ﹾﻟ َﻌ ﹾﻔ ﹺﻮ َﻋ ْﻦ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ َ .ﻭﹶﺃﻣﱠﺎ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ِﻟ َﺮ ﹾﻓ ﹺﻊ ﺍﻟﺪﱠ َﺭﺟَﺎ ِ ﺿ ﹺﻊ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﻱ ِﻟ َﻮ ْ ) ِﻟﹶﺄ ْﻫ ﹺﻞ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ِﻣ ْﻦ ﹸﺃﻣﱠﺘِﻲ ( ﹶﺃ ْ ﲔ ﻱ َﺷﻔﹶﺎ َﻋﺘِﻲ ﺍﻟﱠﺘِﻲ ُﺗ ْﻨ ﺠﹺﻲ ﺍ ﹾﻟﻬَﺎِﻟ ِﻜ َ ﻚ ﻣُﺘﱠﻔﹶﻖٌ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ْﻴ َﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻤﻠﱠ ِﺔ َ .ﻭﻗﹶﺎ ﹶﻝ ﺍﻟﻄﱢﻴﻨﹺﻲﱡ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ :ﹶﺃ ْ ﺍ ﹾﻟﹶﺄ ْﺗ ِﻘﻴَﺎ ِﺀ ﻭَﺍﻟﹾﺄﹶﻭْﻟِﻴَﺎﺀِ َﻭ ﹶﺫِﻟ َ ﺴِﻠ ﹴﻢ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟﻘﹶﺎ ﺿِﻲ ﻋِﻴَﺎﺽٌ َ :ﻣ ﹾﺬ َﻫﺐُ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱠَﻨ ِﺔ َﺟﻮَﺍ ُﺯ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ﺡ ﻣُ ْ ﻣُ ﺨْﺘَﺼﱠﺔﹲ ﹺﺑﹶﺄ ْﻫ ﹺﻞ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ .ﻗﹶﺎ ﹶﻝ ﺍﻟﻨﱠ َﻮ ﹺﻭﻱﱡ ﻓِﻲ َﺷ ْﺮ ﹺ ﺿ َﻲ ﹶﻟﻪُ ﹶﻗ ْﻮﻟﹰﺎ { . ﺢ ﹶﻗ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ َ } :ﻳ ْﻮ َﻣِﺌ ٍﺬ ﻟﹶﺎ َﺗ ْﻨ ﹶﻔﻊُ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ﹺﺇﻟﱠﺎ َﻣ ْﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻪُ ﺍﻟﺮﱠ ْﺣ َﻤﻦُ َﻭ َﺭ ِ ﺼﺮﹺﻳ ﹺ َﻋ ﹾﻘﻠﹰﺎ َﻭﻭُﺟُﻮُﺑﻬَﺎ َﺳ ْﻤﻌًﺎ ﹺﺑ َ ﺕ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻗ ْﺪ ﺟَﺎ َﺀ ْ ﻕ َ ﺨَﺒ ﹺﺮ ﺍﻟﺼﱠﺎ ِﺩ ﹺ ﺸ ﹶﻔﻌُﻮ ﹶﻥ ﹺﺇﻟﱠﺎ ِﻟ َﻤ ْﻦ ِﺍ ْﺭَﺗﻀَﻰ { َﻭﹶﺃ ْﻣﺜﹶﺎﹸﻟ ُﻬﻤَﺎ َ .ﻭﹺﺑ َ َﻭﹶﻗ ْﻮﻟﹸﻪُ َﺗﻌَﺎﻟﹶﻰ } :ﻟﹶﺎ َﻳ ْ ﲔ َ ،ﻭﹶﺃ ْﺟ َﻤ َﻊ ﺍﻟﺴﱠﹶﻠﻒُ ﺍﻟﺼﱠﺎِﻟ ﺢُ َﻭ َﻣ ْﻦ ﺼ ﺤﱠ ِﺔ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ﻓِﻲ ﺍﻟﹾﺂ ِﺧ َﺮ ِﺓ ِﻟ ُﻤ ﹾﺬﹺﻧﺒﹺﻲ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﺠﻤُﻮ ِﻋﻬَﺎ ﺍﻟﺘﱠﻮَﺍُﺗ ُﺮ ﹺﺑ ِ ﺖ ﹺﺑ َﻤ ْ ﺍﻟﹾﺂﺛﹶﺎ ُﺭ ﺍﻟﱠﺘِﻲ َﺑﹶﻠ َﻐ ْ ﲔ ﻓِﻲ ﺨﻠِﻴ ِﺪ ﺍﻟﹾﻤُﺬﹾﹺﻧﹺﺒ َ َﺑ ْﻌ َﺪ ُﻫ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺴﱡﻨﱠ ِﺔ ﻋَﻠﹶﻴْﻬَﺎ َ ،ﻭﻣُﹺﻨ َﻌﺖْ ﺍﻟﹾ ﺨَﻮَﺍﺭﹺﺝُ َﻭَﺑ ْﻌﺾُ ﺍﻟﹾﻤُﻌَْﺘ ﹺﺰﹶﻟ ِﺔ ﻣِﻨْﻬَﺎ َﻭَﺗ َﻌﻠﱠﻘﹸﻮﺍ ﹺﺑ َﻤﺬﹶﺍ ِﻫﹺﺒ ﹺﻬ ْﻢ ﻓِﻲ َﺗ ْ ﲔ ِﻣ ْﻦ َﺣﻤِﻴ ﹴﻢ َﻭﻟﹶﺎ ﲔ { َﻭﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } :ﻣَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ ﺍﻟﻨﱠﺎ ﹺﺭ ،ﻭَﺍﺣْﺘَ ﺠﱡﻮﺍ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ َﺗﻌَﺎﻟﹶﻰ } :ﹶﻓﻤَﺎ َﺗ ْﻨ ﹶﻔﻌُﻬُ ْﻢ َﺷﻔﹶﺎ َﻋ ﺔﹸ ﺍﻟﺸﱠﺎِﻓ ِﻌ َ ﺕ ﻓﹶﺒَﺎﻃِﻞﹲ ﺚ ﺍﻟﺸﱠ ﹶﻔﺎ َﻋ ِﺔ ﺑﹺﻜﹶﻮْﻧﹺﻬَﺎ ﻓِﻲ ﹺﺯﻳَﺎ َﺩ ِﺓ ﺍﻟﺪﱠ َﺭﺟَﺎ ِ ﺕ ﻓِﻲ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ َﻭﹶﺃﻣﱠﺎ َﺗ ﹾﺄﻭﹺﻳﹸﻠ ُﻬ ْﻢ ﹶﺃﺣَﺎﺩِﻳ ﹶ ﻉ { َ .ﻭ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂﻳَﺎ ُ َﺷﻔِﻴ ﹴﻊ ُﻳﻄﹶﺎ ُ ﺴﺔﹸ ﹶﺃ ﹾﻗﺴَﺎ ﹴﻡ : ﺐ ﺍﻟﻨﱠﺎ َﺭ ﹶﻟ ِﻜ ْﻦ ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ َﺧ ْﻤ َ ﺻ ﹺﺮ َﳛ ﹲﺔ ﻓِﻲ ُﺑ ﹾﻄﻠﹶﺎ ِﻥ َﻣ ﹾﺬ َﻫﹺﺒ ﹺﻬ ْﻢ ﻭَﺇﹺﺧْﺮَﺍﺝﹺ َﻣ ْﻦ ِﺍ ْﺳَﺘ ْﻮ َﺟ َ ﺚ َ ﻭَﺃﹶﻟﹾﻔﹶﺎﻅﹸ ﺍ ﹾﻟﹶﺄﺣَﺎﺩِﻳ ِ ﺏ. ﺤﺴَﺎ ﹺ ﻒ َﻭَﺗ ْﻌ ﺠﹺﻴ ﹺﻞ ﺍ ﹾﻟ ِ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ؛ َﻭ ِﻫ َﻲ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺣ ﹸﺔ ِﻣ ْﻦ َﻫ ْﻮ ﹺﻝ ﺍ ﹾﻟ َﻤ ْﻮ ِﻗ ِ ] ﺃﹶﻭﱠﻟﹸﻬَﺎ [ :ﻣُ ﺨْﺘَﺼﱠﺔﹲ ﹺﺑَﻨﹺﺒﻴﱢﻨَﺎ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﹶﻗ ْﺪ ﺫﹶﻛﹶﺮَﻫَﺎ ﺕ ِﻟَﻨﹺﺒﻴﱢﻨَﺎ َ ﺏ َ ،ﻭ َﻫ ِﺬ ِﻩ ﹶﺃ ْﻳﻀًﺎ َﻭ َﺭ َﺩ ْ ﺠﻨﱠ ﹶﺔ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﺣﺴَﺎ ﹴ ] ﺍﻟﺜﱠﺎﹺﻧَﻴﺔﹸ [ :ﻓِﻲ ﹺﺇ ْﺩﺧَﺎ ﹺﻝ ﹶﻗ ْﻮ ﹴﻡ ﺍ ﹾﻟ َ ﺴِﻠﻢٌ . ﻣُ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ . ] ﺍﻟﺜﱠﺎِﻟﹶﺜﺔﹸ [ :ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ِﻟ ﹶﻘ ْﻮ ﹴﻡ ِﺍﺳَْﺘﻮْ َﺟﺒُﻮﺍ ﺍﻟﻨﱠﺎ َﺭ ﹶﻓَﻴﺸْ ﹶﻔﻊُ ﻓِﻴ ﹺﻬ ْﻢ َﻧﹺﺒﻴﱡﻨَﺎ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ ﺸﻔﹶﺎ َﻋ ِﺔ َﻧﹺﺒﻴﱢﻨَﺎ َ ﺚ ﹺﺑﹺﺈ ْﺧﺮَﺍ ﹺﺟ ﹺﻬ ْﻢ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﹺﺑ َ ﺕ ﺍ ﹾﻟﹶﺄ َﺣﺎﺩِﻳ ﹸ ﲔ ،ﹶﻓ ﹶﻘ ْﺪ ﺟَﺎ َﺀ ْ ] ﺍﻟﺮﱠﺍﹺﺑ َﻌﺔﹸ [ :ﻓِﻲ َﻣ ْﻦ َﺩ َﺧ ﹶﻞ ﺍﻟﻨﱠﺎ َﺭ ِﻣ ْﻦ ﺍﻟﹾﻤُﺬﹾﹺﻧﹺﺒ َ ﺨ ﹺﺮﺝُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﹸﻛﻞﱠ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ﹺﺇﹶﻟ َﻪ ﹺﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ ﻛﹶﻤَﺎ ﺟَﺎ َﺀ ﻓِﻲ ﲔ ﹸﺛﻢﱠ ﻳُ ْ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻭَﺍ ﹾﻟ َﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭَﺇﹺﺧْﻮَﺍﻧﹺﻬﹺﻢْ ِﻣ ْﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﺍﻟﹾﺤَﺪِﻳﺚِ :ﻟﹶﺎ َﻳ ْﺒﻘﹶﻰ ﻓِﻴﻬَﺎ ﹺﺇﻟﱠﺎ ﺍﹾﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ . ﺠﻨﱠ ِﺔ ِﻟﹶﺄ ْﻫِﻠﻬَﺎ ِﺍ ْﻧَﺘﻬَﻰ . ﺕ ﻓِﻲ ﺍ ﹾﻟ َ ﺴﺔﹸ [ :ﺍﻟﺸﱠﻔﹶﺎ َﻋﺔﹸ ﻓِﻲ ﹺﺯﻳَﺎ َﺩ ِﺓ ﺍﻟﺪﱠ َﺭﺟَﺎ ِ ] ﺍ ﹾﻟ ﺨَﺎ ِﻣ َ
. ﺕ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ﹶﺔ ﻷَﻧﱠﻬَﺎ ﹶﺃ َﻋﻢﱡ ﺠﻨﱠ ﹶﺔ ﻓﹶﺎ ْﺧَﺘ ْﺮ ُ ﺼﻒُ ﹸﺃﻣﱠﺘِﻰ ﺍ ﹾﻟ َ ﺕ َﺑ ْﻴ َﻦ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ﹶﺃ ْﻭ َﻳ ْﺪﺧُ ﹶﻞ ﹺﻧ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ُ »:ﺧﻴﱢ ْﺮ ُ َﻭﹶﻗ ْﻮﻟﹸﻪُ َ ﺨﻄﱠﺎﺀُﻭ ﹶﻥ «)(١ ﲔ ﺍ ﹾﻟ َ َﻭﹶﺃ ﹾﻛﻔﹶﻰ ﺃﹶﺗَﺮَﻭْﻧَﻬَﺎ ِﻟﻠﹾﻤَُﻨﻘﱠﻴْ َﻦ ﹶﻻ ﻭَﻟﹶﻜِﻨﱠﻬَﺎ ِﻟ ﹾﻠﻤَُﺘﹶﻠﻮﱢِﺛ َ __________ ) - (١ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ) (٥٥٨١ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺑﺮﻗﻢ) ( ٤٤٥٣ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ ﺻ ﺤَﺎُﺑ ُﻪ ﺤﺮُﺳُﻪُ ﹶﺃ ْ ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ َ (٢٠١٤٥ﻋ ْﻦ ﹶﺃﺑﹺﻰ ﻣُﻮﺳَﻰ ﹶﺃﻥﱠ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﹶﺎ ﹶﻥ َﻳ ْ ﺖ ﺙ ﹶﻓ ﹶﺬ َﻫﺒْﺖُ ﹶﺃ ْﻧﻈﹸﺮُ ﻓﹶﺈﹺﺫﹶﺍ ﹶﺃﻧَﺎ ﹺﺑﻤُﻌَﺎ ٍﺫ ﹶﻗ ْﺪ ﹶﻟ ِﻘ َﻰ ﺍﻟﱠﺬِﻯ ﻟﹶﻘِﻴ ُ ﺕ ﹶﻟ ْﻴﹶﻠ ٍﺔ ﹶﻓﹶﻠ ْﻢ ﹶﺃ َﺭﻩُ ﻓِﻰ َﻣﻨَﺎ ِﻣ ِﻪ ﻓﹶﺄﹶﺧَﺬﹶﻧﹺﻰ ﻣَﺎ ﹶﻗﺪُ َﻡ ﻭَﻣَﺎ َﺣ َﺪ ﹶ ﹶﻓﻘﹸ ْﻤﺖُ ﺫﹶﺍ َ ﺕ ﹶﻓﻘﹶﺎ ﹶﻝ ﺼ ْﻮ ِ ﺻﻮْﺗﹰﺎ ِﻣ ﹾﺜ ﹶﻞ َﻫﺰﹺﻳ ﹺﺰ ﺍﻟﺮﱠﺣَﺎ ﻓﹶﻮَﻗﹶﻔﹾﻨَﺎ َﻋﻠﹶﻰ َﻣﻜﹶﺎﹺﻧ ﹺﻬﻤَﺎ ﹶﻓ ﺠَﺎ َﺀ ﺍﻟﻨﱠﹺﺒﻰﱡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ِ -ﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍﻟ َ ﻓﹶﺴَﻤِﻌْﻨَﺎ َ ﺠﻨﱠ ﹶﺔ َﻭَﺑ ْﻴ َﻦ ﺼﻒُ ﹸﺃﻣﱠﺘِﻰ ﺍ ﹾﻟ َ ﺨﻴﱠ َﺮﻧﹺﻰ َﺑ ْﻴ َﻦ ﹶﺃ ﹾﻥ َﻳ ْﺪﺧُ ﹶﻞ ﹺﻧ ْ ﺕ ِﻣ ْﻦ َﺭﺑﱢﻰ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﻓ َ ﺖ ﹶﺃﺗَﺎﻧﹺﻰ ﺁ ٍ ﺖ َﻭﻓِﻴ َﻢ ﹸﻛ ْﻨ ُ » َﻫ ﹾﻞ َﺗ ْﺪﺭُﻭ ﹶﻥ ﹶﺃ ْﻳ َﻦ ﹸﻛ ْﻨ ُ ﻚ .ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ ْﻧُﺘ ْﻢ َﻭ َﻣ ْﻦ ﻉ ﺍﻟﻠﱠ َﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﺃ ﹾﻥ ﻳَ ﺠْﻌَﻠﹶﻨَﺎ ﻓِﻰ َﺷﻔﹶﺎ َﻋِﺘ َ ﺕ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ﹶﺔ « .ﹶﻓﻘﹶﺎ ﹶﻻ ﻳَﺎ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺍ ْﺩ ُ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ﻓﹶﺎ ْﺧَﺘ ْﺮ ُ ﺸ ﹺﺮﻙُ ﺑﹺﺎﻟﻠﱠ ِﻪ ﺷَﻴْﺌﺎﹰ ﻓِﻰ َﺷﻔﹶﺎ َﻋﺘِﻰ « ﺻﺤﻴﺢ . ﺕ ﹶﻻ ﻳُ ْ ﻣَﺎ َ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ ) -ﺝ / ٨ﺹ (١٦٢
ﲔ َﻭﹺﺇﻧﱠﻤَﺎ ِﻫ َﻲ ﺖ ِﻫ َﻲ ِﻟﻠﹾﻤُﺘﱠ ِﻘ َ ﺴ ْ ﺠﻨﱠﺔ ﹶﻟْﻴ َ ﻚ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ ﺍﻟﱠﺘِﻲ ُﺧﻴﱢﺮْﺕ ﺑَﻴْﻨﻬَﺎ ﻭَﺑَﻴْﻦ ُﺩﺧُﻮﻝ ﹺﻧﺼْﻒ ﺍ ﹾﻟﺄﹸﻣﱠﺔ ﺍ ﹾﻟ َ ﻱ ِﺗ ﹾﻠ َ ) ﺃﹶﺗَﺮَﻭْﻧَﻬَﺎ ( ﹶﺃ ْ ﲔ ﻚ ﻭَﺇﹺﻧﱠﻤَﺎ ِﻫ َﻲ ﺷَﺎ ِﻣﻠﹶﺔ ِﻟ ﻠﹾﻤُﺬﹾﹺﻧﹺﺒ َ ﺲ ﹶﻛ ﹶﺬِﻟ َ ﲔ َﻭﹶﻟ ْﻴ َ ﺨﺼُﻮ ﺻَﺔ ِﻟﻠﹾﻤُﺘﱠ ِﻘ َ ﺤَﺘﻤَﻞ ﹶﺃﻥﱠ ﺍ ﹾﻟ ُﻤﺮَﺍﺩ ﹶﺃَﺗ َﺮ ْﻭ ﹶﻥ ﺍﻟﺸﱠﻔﹶﺎﻋَﺔ َﻣ ْ ﲔ َﻭُﻳ ْ ِﻟﻠﹾﻤُﺬﹾﹺﻧﹺﺒ َ ﻭﰲ ﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ) -ﺝ / ١ﺹ ( ١٦٧٦ ﺷﻔﺎﻋﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺿﺎ ﺑﻦ ﳏﻤﺪ ﺍﻟﺴﻨﻮﺳﻲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﺃﺣﺒﺎﺑﻨﺎ ﰲ ﺍﷲ :ﺃﺧﺮﺝ ﻣﺴﻠﻢ (٢٠٢) :ﰲ ﺻﺤﻴﺤﻪ ﺑﺴﻨﺪﻩ ﻋﻦ ﻋﺒﺪ ﺍ ﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﺱ ﹶﻓﻤَﻦ ﺗَﺒﹺﻌَﻨﹺﻰ ﹶﻓﹺﺈﻧﱠﻪُ ِﻣﻨّﻰ َﻭ َﻣ ْﻦ َﻋﺼَﺎﻧﹺﻰ ﺿﹶﻠ ﹾﻠ َﻦ ﻛﹶﺜِﲑًﺍ ﻣّ َﻦ ﺍﻟﻨﱠﺎ ﹺ ﺃﻥ ﺍﻟﻨﱯ ﺗﻼ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺇﺑﺮﺍﻫﻴﻢَ :ﺭﺏّ ﹺﺇﻧﱠ ُﻬﻦﱠ ﹶﺃ ْ ﺖ ﻚ ﺃﹶﻧ َ ﻚ ﻏﹶﻔﹸﻮﺭٌ ﺭﱠﺣِﻴﻢٌ ]ﺇﺑﺮﺍﻫﻴﻢ .[٢٦:ﻭﻗﺎﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﺇﹺﻥ ﺗُ َﻌﺬﹼ ْﺑﻬُ ْﻢ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ِﻋﺒَﺎﺩُ َﻙ ﻭَﺇﹺﻥ َﺗ ْﻐ ِﻔ ْﺮ ﹶﻟ ُﻬ ْﻢ ﹶﻓﹺﺈﻧﱠ َ ﹶﻓﹺﺈﻧﱠ َ ﺤﻜِﻴ ُﻢ ]ﺍﳌﺎﺋﺪﺓ .[١١٨:ﻓﺮﻓﻊ ﻳﺪﻳﻪ ،ﻭﻗﺎﻝ )) :ﺍﻟﻠﻬﻢ ﺃﻣﱵ ﺃﻣﱵ(( ،ﻭﺑﻜﻰ ،ﻓﻘﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﻳﺎ ﺟﱪﻳﻞ، ﺍﻟﹾﻌَﺰﹺﻳﺰُ ﺍ ﹾﻟ َ
ﺍﺫﻫﺐ ﺇﱃ ﳏﻤﺪ -ﻭﺭﺑﻚ ﺃﻋﻠﻢ -ﻓﺴﻠﻪ ﻣﺎ ﻳﺒﻜﻴﻚ؟ ﻓﺄﺗﺎﻩ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺴﺄﻟﻪ ،ﻓﺄﺧﱪﻩ ﺭﺳﻮﻝ ﺍﷲ ﲟﺎ ﻗﺎﻝ -ﻭﻫﻮ ﺃﻋﻠﻢ -ﻓﻘﺎﻝ ﺍﷲ :ﻳﺎ ﺟﱪﻳﻞ ،ﺍﺫﻫﺐ ﺇﱃ ﳏﻤﺪ ،ﻓﻘﻞ :ﺇﻧﺎ ﺳﻨﺮﺿﻴﻚ ﰲ ﺃﻣﺘﻚ ،ﻭﻻ ﻧﺴﻮﺅﻙ. ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻧﻌﻤﺔ ﺍﻹﺳﻼﻡ ،ﻭﺍﳊﻤﺪ ﷲ ﺃﻥ ﺟﻌﻠﻨﺎ ﻣﻦ ﺃﻣﺔ ﺧﲑ ﺍﻷﻧﺎﻡ ،ﻧﻌﻢ ﺇﻥ ﺍﷲ ﺳﲑﺿﻴﻪ ﰲ ﺃﻣﺘﻪ ،ﻭﻻ ﻳﺴﻮﺅﻩ، ﻭﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ،ﺗﻔﻀﻞ ﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ﻭﻋﻠﻰ ﺃﻣﺘﻪ ،ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﺑﺸﻔﺎﻋﺘﻪ ﺍﻟﱵ ﺗﻨﺎﻝ ﺃﻣﺘﻪ ،ﻭﻫﻲ ﺃﻧﻮﺍﻉ ﻋﺪﺓ ﺫﻛﺮﻫﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺫﻟﻚ ،ﻓﻤﻨﻬﺎ ﺷﻔﺎﻋﺘﻪ ﺃﻥ ﻳﺆﺫﻥ ﳉﻤﻴﻊ ﺍﳌﺆﻣﻨﲔ ﰲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻓﺈﻧﻪ ﺃﻭﻝ ﺩﺍﺧﻞ ﳍﺎ. ﺃﺧﺮﺝ ﻣﺴﻠﻢ (١٩٦) :ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺍﻟﻨﱯ )) :ﺃﻧﺎ ﺃﻛﺜﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺗﺒﻌﹰﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ، ﻭﺃﻧﺎ ﺃﻭﻝ ﻣﻦ ﻳﻘﺮﻉ ﺑﺎﺏ ﺍﳉﻨﺔ(( .ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ)) (١٩٧) :ﻓﻴﻘﻮﻝ ﺍﳋﺎﺯﻥ :ﻣﻦ ﺃﻧﺖ؟ ﻓﺄﻗﻮﻝ :ﳏﻤﺪ ،ﻓﻴﻘﻮﻝ: ﺑﻚ ﺃﻣﺮﺕ ﻻ ﺃﻓﺘﺢ ﻷﺣﺪ ﻗﺒﻠﻚ(( .ﺍﻟﻠﻬﻢ ﺃﺩﺧﻠﻨﺎ ﺍﳉﻨﺔ ﰲ ﺯﻣﺮﺗﻪ. ﻭﻣﻦ ﺷﻔﺎﻋﺘﻪ ﺷﻔﺎﻋﺘﻪ ﰲ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﺘﻪ ﳑﻦ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ،ﻓﻴﺨﺮﺟﻮﻥ ﻣﻨﻬﺎ ،ﻭﻗﺪ ﺗﻮﺍﺗﺮﺕ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ
ﺫﻟﻚ ،ﺭﻭﻯ ﺍﳌﻨﺬﺭﻱ (٥٣٤٠) :ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻋﻦ ﺍﻟﻨﱯ ﻗﺎﻝ)) :ﺧﲑﺕ ﺑﲔ ﺍﻟﺸﻔﺎﻋﺔ ﺃﻭ ﻳﺪﺧﻞ ﻧﺼﻒ ﺃﻣﱵ ﺍﳉﻨﺔ ،ﻓﺎﺧﺘﺮﺕ ﺍﻟﺸﻔﺎﻋﺔ((؛ ﻷﻬﻧﺎ ﺃﻋﻢ ﻭﺃﻛﻔﻰ ،ﺃﻣﺎ ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ، ﻭﻟﻜﻨﻬﺎ ﻟﻠﻤﺬﻧﺒﲔ ﺍﳋﻄﺎﺋﲔ ﺍﳌﺘﻠﻮﺛﲔ ،ﻭﰲ ﺍﳊﺪﻳﺚ)) :ﺷﻔﺎﻋﱵ ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﱵ(( ] ﺃﺧﺮﺟﻪ ﺃﲪﺪ[. ﻭﺻﻔﺔ ﺫﻟﻚ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺸﻔﻊ ﺇﱃ ﻣﻮﻻﻧﺎ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻜﺮﱘ ﰲ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻣﺘﻪ ﺍﻟﺬﻳﻦ ﻗﺪ ﺩﺧﻠﻮﻫﺎ ،ﻓﻴﺄﺫﻥ ﺍﷲ ﻟﻪ ﰲ ﺫﻟﻚ ،ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ،(٧٤٤٠) :ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ،ﻣﻨﻪ ﻗﺎﻝ )) :ﻓﺄﺳﺘﺄﺫﻥ ﻋﻠﻰ ﺭﰊ ﰲ ﺩﺍﺭﻩ ،ﻓﻴﺆﺫﻥ ﱄ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﺭﺃﻳﺘﻪ ﻭﻗﻌﺖ ﺳﺎﺟﺪﺍﹰ ،ﻓﻴﺪﻋﲏ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﺪﻋﲏ ،ﻓﻴﻘﻮﻝ: ﺍﺭﻓﻊ ﳏﻤﺪ ،ﻭﻗﻞ ﺗﺴﻤﻊ ،ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ ،ﻭﺳﻞ ﺗﻌﻂ ،ﻗﺎﻝ :ﻓﺄﺭﻓﻊ ﺭﺃﺳﻲ ،ﻓﺄﺛﲏ ﻋﻠﻰ ﺭﰊ ﺑﺜﻨﺎﺀ ﻭﲢﻤﻴﺪ ﻳُﻌﻠﻤﻨﻴﻪ، ﻗﺎﻝ :ﰒ ﺃﺷﻔﻊ ،ﻓﻴﺤﺪ ﱄ ﺣﺪﺍﹰ ،ﻓﺄﺧﺮﺝ ﻓﺄﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ(( ،ﻭﻗﺎﻝ ﻗﺘﺎﺩﺓ)) :ﻓﺄﺧﺮﺝ ،ﻓﺄﺧﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺃﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ ،ﰒ ﺃﻋﻮﺩ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﺄﺳﺘﺄﺫﻥ ﻋﻠﻰ ﺭﰊ ﰲ ﺩﺍﺭﻩ ،ﻓﻴﺆﺫﻥ ﱄ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﺭﺃﻳﺘﻪ ﻭﻗﻌﺖ ﺳﺎﺟﺪﺍﹰ ،ﻓﻴﺪﻋﲏ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﺪﻋﲏ ،ﻓﻴﻘﻮﻝ :ﺍﺭﻓﻊ ﳏﻤﺪ ،ﻭﻗﻞ ﺗﺴﻤﻊ ،ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ ،ﻭﺳﻞ ﺗﻌﻄﻪ ،ﻗﺎﻝ :ﻓﺄﺭﻓﻊ ﺭﺃﺳﻲ ،ﻓﺄﺛﲏ ﻋﻠﻰ ﺭﰊ ﺑﺜﻨﺎﺀ ﻭﲢﻤﻴﺪ ﻳُﻌﻠﻤﻨﻴﻪ ،ﻗﺎﻝ :ﰒ ﺃﺷﻔﻊ ،ﻓﻴُﺤﺪ ﱄ ﺣﺪﺍﹰ ،ﻓﺄﺧﺮﺝ ،ﻓﺄﺧﺮﺟﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺃﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ ،ﺣﱴ ﻣﺎ ﻳﺒﻘﻰ ﰲ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻦ ﺣﺒﺴﻪ ﺍﻟﻘﺮﺁﻥ(( ﺃﻱ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳋﻠﻮﺩ ،ﺍﳊﺪﻳﺚ .ﺣﱴ ﺃﻧﻪ ﻣﻦ ﻛﺜﺮﺓ ﺷﻔﺎﻋﺘﻪ ﻳﻘﻮﻝ ﻟﻪ ﺧﺎﺯﻥ ﺍﻟﻨﺎﺭ :ﻳﺎ
ﳏﻤﺪ ﻣﺎ ﺗﺮﻛﺖ ﻟﻐﻀﺐ ﺭﺑﻚ ﰲ ﺃﻣﺘﻚ ﻣﻦ ﻧﻘﻤﺔ ] .ﺍﻟﺘﺮﻏﻴﺐ.[٥٣٣٧ :
ﻫﻜﺬﺍ ﻳﺸﻔﻊ ﻷﻣﺘﻪ ،ﺇﻧﻪ ﺍﻟﺮﲪﺔ ﺍﳌﻬﺪﺍﺓ ،ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺣﱴ ﺃﻥ ﺍﷲ ﻳﻨﺎﺩﻳﻪ :ﺃﺭﺿﻴﺖ ﻳﺎ ﳏﻤﺪ ،ﺭﻭﻯ ﺍﳌﻨﺬﺭﻱ (٥٣٣٨) :ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ )) :ﺃﺷﻔﻊ ﻷﻣﱵ ﺣﱴ ﻳﻨﺎﺩﻳﲏ ﺭﰊ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﻴﻘﻮﻝ :ﺃﻗﺪ ﺭﺿﻴﺖ ﻳﺎ ﳏﻤﺪ؟ ﻓﺄﻗﻮﻝ :ﺃﻱ ﺭﺏ ،ﺭﺿﻴﺖ((. ﻭﻣﻦ ﺷﻔﺎﻋﺘﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺷﻔﺎﻋﺘﻪ ﻟﻌﻤﻪ ﺃﰊ ﻃﺎﻟﺐ ،ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ (٢١٢) :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ )) :ﺃﻫﻮﻥ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻋﺬﺍﺑﺎﹰ ﺃﺑﻮ ﻃﺎﻟﺐ ،ﻭﻫﻮ ﻣﻨﺘﻌﻞ ﺑﻨﻌﻠﲔ ،ﻳﻐﻠﻲ ﻣﻨﻬﻤﺎ ﺩﻣﺎﻏﻪ((. ﻭﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻴﻢ ﺗﺘﻮﺍﱃ ﺍﻟﺸﻔﺎﻋﺎﺕ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﺑﻌﺒﺎﺩﻩ ،ﻳﻘﻮﻝ )) :ﻳﺸﻔﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺛﻼﺛﺔ :ﺍﻷﻧﺒﻴﺎﺀ ،ﰒ ﺍ ﻟﻌﻠﻤﺎﺀ ،ﰒ ﺍﻟﺸﻬﺪﺍﺀ(( ]ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ.[٤٣١٣ : ﻭﺃﺧﺮﺝ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﻳﻘﻮﻝ )) :ﻟﻴﺪﺧﻠﻦ ﺍﳉﻨﺔ ﺑﺸﻔﺎﻋﺔ ﺭﺟﻞ ﻟﻴﺲ ﺑﻨﱯ ﻣﺜﻞ ﺍﳊﻴﲔ ﺭﺑﻴﻌﺔ ﻭﻣﻀﺮ(( ،ﻓﻘﺎﻝ ﺭﺟﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﺃﻭ ﻣﺎ ﺭﺑﻴﻌﺔ ﻣﻦ ﻣﻀﺮ ،ﻗﺎﻝ)) :ﺇﳕﺎ ﺃﻗﻮﻝ ﻣﺎ ﺃﻗﻮﻝ((. ﻭﻣﺎ ﺯﺍ ﻟﺖ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺣﱴ ﻳﺘﻔﻀﻞ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ،ﺍﳊﻨﺎﻥ ﺍﳌﻨﺎﻥ ،ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ -ﺳﺒﺤﺎﻧﻪ - ﻓﻴﺨﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻧﺎﺱ ﻗﺪ ﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻌﺬﺍﺏ ،ﻓﻴﺪﺧﻠﻬﻢ ﺍﳉﻨﺔ ﺑﺮﲪﺘﻪ. ﺃﺧﺮﺝ ﻣﺴﻠﻢ (١٨٣) :ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ -ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ : ))ﺣﱴ ﺇﺫﺍ ﺧﻠﺺ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ،ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺑﺄﺷﺪ ﻣﻨﺎﺷﺪﺓ ﷲ ﰲ ﺍﺳﺘﻘﺼﺎﺀ ﺍﳊﻖ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻹﺧﻮﺍﻬﻧﻢ ﺍﻟﺬﻳﻦ ﰲ ﺍﻟﻨﺎﺭ ،ﻳﻘﻮﻟﻮﻥ :ﺭﺑﻨﺎ ﻛﺎﻧﻮﺍ ﻳﺼﻮﻣﻮﻥ ﻣﻌﻨﺎ ،ﻭﻳﺼﻠﻮﻥ ،ﻭﳛﺠﻮﻥ، ﻓﻴﻘﺎﻝ ﳍﻢ :ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﻋﺮﻓﺘﻢ ﻓﺘُﺤﺮﻡ ﺻﻮﺭﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ،ﻓﻴُﺨﺮﺟﻮﻥ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ ،ﻗﺪ ﺃﺧﺬﺕ ﺍﻟﻨﺎﺭ ﺇﱃ ﻧﺼﻒ ﺳﺎﻗﻴﻪ ،ﻭﺇﱃ ﺭﻛﺒﺘﻴﻪ ،ﰒ ﻳﻘﻮﻟﻮﻥ :ﺭﺑﻨﺎ ﻣﺎ ﺑﻘﻲ ﻓﻴﻬﺎ ﺃﺣﺪ ﳑﻦ ﺃﻣﺮﺗﻨﺎ ﺑﻪ ،ﻓﻴﻘﻮﻝ :ﺍﺭﺟﻌﻮﺍ ،ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺩﻳﻨﺎﺭ ﻣﻦ ﺧﲑ ﻓﺄﺧﺮﺟﻮﻩ ،ﻓﻴﺨﺮﺟﻮﻥ ﺧﻠﻘ ﹰﺎ ﻛﺜﲑﺍﹰ ،ﰒ ﻳﻘﻮﻟﻮﻥ :ﺭﺑﻨﺎ ﱂ ﻧﺬﺭ ﻓﻴﻬﺎ ﺃﺣﺪﹰﺍ ﳑﻦ ﺃﻣﺮﺗﻨﺎ ،ﰒ ﻓﻴﻘﻮﻝ :ﺍﺭﺟﻌﻮﺍ، ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﻧﺼﻒ ﺩﻳﻨﺎﺭ ﻣﻦ ﺧﲑ ﻓﺄﺧﺮﺟﻮﻩ ،ﻓﻴﺨﺮﺟﻮﻥ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ ،ﰒ ﻳﻘﻮﻟﻮﻥ :ﺭﺑﻨﺎ ﱂ ﻧﺬﺭ ﻓﻴﻬﺎ
ﺃﺣﺪﹰﺍ ﳑﻦ ﺃﻣﺮﺗﻨﺎ ،ﰒ ﻳﻘﻮﻝ :ﺍﺭﺟﻌﻮﺍ ،ﻓﻤﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺧﲑ ﻓﺄﺧﺮﺟﻮﻩ ،ﻓﻴﺨﺮﺟﻮﻥ ﺧﻠﻘﹰﺎ ﻛﺜﲑﺍﹰ ،ﰒ ﻳﻘﻮﻟﻮﻥ :ﺭﺑﻨﺎ ﱂ ﻧﺬﺭ ﻓﻴﻬﺎ ﺧﲑﺍﹰ ،ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﺷﻔﻌﺖ ﺍﳌﻼﺋﻜﺔ ،ﻭﺷﻔﻊ ﺍﻟﻨﺒﻴﻮﻥ ،ﻭﺷﻔﻊ ﺍﳌﺆﻣﻨﻮﻥ ،ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ،ﻓﻴﻘﺒﺾ ﻗﺒﻀﺔ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻓﻴُﺨﺮﺝ ﻣﻨﻬﺎ ﻗﻮﻣﹰﺎ ﱂ ﻳﻌﻤﻠﻮﺍ ﺧﲑﹰﺍ ﻗﻂ ،ﻗﺪ ﻋﺎﺩﻭﺍ ﲪﻤﺎﹰ ،ﻓﻴﻠﻘﻴﻬﻢ ﰲ ﻬﻧﺮ ﰲ ﺃﻓﻮﺍﻩ ﺍﳉﻨﺔ ،ﻳﻘﺎﻝ ﻟﻪ ﻬﻧﺮ ﺍﳊﻴﺎﺓ ،ﻓﻴﺨﺮﺟﻮﻥ ﻛﻤﺎ ﲣﺮﺝ ﺍﳊﺒﺔ ﰲ ﲪﻴﻞ ﺍﻟﺴﻴﻞ(( ﺍﳊﺪﻳﺚ ،ﺇﱃ ﻗﻮﻟﻪ )) :ﻳﻌﺮﻓﻬﻢ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻫﺆﻻﺀ ﻋﺘﻘﺎﺀ ﺍﷲ ﺍﻟﺬﻳﻦ ﺃﺩﺧﻠﻬﻢ ﺍﷲ ﺍﳉﻨﺔ ﺑﻐﲑ ﻋﻤﻞ ﻋﻤﻠﻮﻩ ﻭﻻ ﺧﲑ ﻗﺪﻣﻮﻩ((. ﻓﺎﺗﻘﻮﺍ ﺍﷲ -ﻋﺒﺎﺩ ﺍﷲ -ﻭﺍﺳﻠﻜﻮﺍ ﻬﻧﺞ ﻧﺒﻴﻜﻢ ﺣﱴ ﺗﻜﺘﺐ ﻟﻜﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﳉﻨﺎﺕ ،ﺍﻟﻠﻬﻢ ﺃﺩﺧﻠﻨﺎ ﺍﳉﻨﺔ ﺑﺴﻼﻡ، ﻭﺗﻔﻀﻞ ﻋﻠﻴﻨﺎ ﺑﺒﺎﺏ ﺍﻟﺮﻳﺎﻥ ،ﻭﺍﴰﻠﻨﺎ ﺑﺮﲪﺘﻚ ﻭﻋﻔﻮﻙ ﻭﻋﺘﻘﻚ ﻣﻦ ﺍﻟﻨﲑﺍﻥ ،ﺍﻟﻠﻬﻢ ﺃﺻﻠﺤﻨﺎ ﻗﺒﻞ ﺍﳌﻮﺕ ،ﻭﺍﺭﲪﻨﺎ ﻋﻨﺪ ﺍﳌﻮﺕ ،ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﺑﻌﺪ ﺍﳌﻮﺕ .ﺃﻗﻮﻝ ﻣﺎ ﺗﺴﻤﻌﻮﻥ ﻭﺃﺳﺘﻐﻔﺮ ﺍﷲ ﱄ ﻭﻟﻜﻢ ﻭﻟﺴﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻛﻞ ﺫﻧﺐ ﺇﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ. ﺍﳋﻄﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﳊﻤﺪ ﷲ ﲪﺪﹰﺍ ﻛﺜﲑﹰﺍ . . .ﺃﻣﺎ ﺑﻌﺪ: ﺇﺧﻮﺓ ﺍﻹﺳﻼﻡ:
ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺔ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ:
ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )) :ﻟﻘﺪ ﻇﻨﻨﺖ -ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ - ﺃﻥ ﻻ ﻳﺴﺄﻟﲏ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺣﺪ ﺃﻭﱃ ﻣﻨﻚ؛ ﳌﺎ ﺭﺃﻳﺖ ﻣﻦ ﺣﺮﺻﻚ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ،ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﱵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﹰﺎ ﻣﻦ ﻗﻠﺒﻪ ﺃﻭ ﻧﻔﺴﻪ((. ﺍﻟﻠﻬﻢ ﺃﺣﻴﻨﺎ ﻋﻠﻰ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺗﻮﻓﻨﺎ ﻋﻠﻴﻬﺎ ،ﻭﺍﺟﻌﻠﻬﺎ ﺁﺧﺮ ﻛﻼﻣﻨﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ. . ﺨﻄﹶﺎﻳَﺎ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ: ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎﹺﺑﻊُ ( :ﺍ ﹾﻟ َﻤﺼَﺎِﺋﺐُ ﺍﻟﱠﺘِﻲ ﻳُ ﹶﻜﻔﱢﺮُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ﺍﹾﻟ َ ﺐ َﻭ ﹶﻻ َﻫﻢﱟ َﻭ ﹶﻻ ﺻ ﹴ ﺐ َﻭ ﹶﻻ َﻭ َ ﺼ ﹴ ﺴِﻠ َﻢ ِﻣ ْﻦ َﻧ َ ﺐ ﺍ ﹾﻟﻤُ ْ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ » :ﻣَﺎ ُﻳﺼِﻴ ُ ﺤ ْﻴ ﹺﻦ َﻋ ْﻨﻪُ َ ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ َ ﺣُ ْﺰ ٍﻥ َﻭ ﹶﻻ ﹶﺃﺫﹰﻯ َﻭ ﹶﻻ ﹶﻏﻢﱟ َﺣﺘﱠﻰ ﺍﻟﺸﱠ ْﻮ ﹶﻛ ِﺔ ﻳُﺸَﺎﻛﹸﻬَﺎ ،ﹺﺇﻻﱠ ﹶﻛﻔﱠ َﺮ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ِﻣ ْﻦ َﺧﻄﹶﺎﻳَﺎﻩُ « ).(١ ﺤﺼُﻞﹸ ﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻔ ْﺘَﻨ ِﺔ)(٢ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎ ِﻣﻦُ ( :ﻣَﺎ َﻳ ْ __________ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ( ٥٦٤١ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺮﻗﻢ)( ٦٧٣٣ ﺍﻟﻨﱠﺼﺐ :ﺍﻟﺘﻌﺐ =ﺍﻟﻮﺻﺐ :ﺍﻷﱂ ﻭﺍﻟﺴﻘﻢ ﺍﻟﺪﺍﺋﻢ ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ٣ﺹ (٢٥ ﺲ ﻭَﺍﹾﻟ ﺠُﻤُ َﻌﺔﹸ ﹺﺇﻟﹶﻰ ﺨ ْﻤ ُ ﺕ ﺍ ﹾﻟ َ ﺚ :ﺍﻟﺼﱠﹶﻠﻮَﺍ ُ ﺤﺪِﻳ ِ ﻚ ﺑﹺﺎﻟﺼﱠﻐَﺎِﺋ ﹺﺮ ِﻟ َ ﺠ ْﻤﻬُﻮ َﺭ ﺧَﺼﱡﻮﺍ ﹶﺫِﻟ َ ﺕ ﹶﻟ ِﻜﻦﱠ ﺍ ﹾﻟ ُ ﻇﹶﺎ ِﻫﺮُﻩُ َﺗ ْﻌﻤِﻴ ُﻢ َﺟﻤِﻴ ﹺﻊ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ ﲑ ﺕ ﺍ ﹾﻟﻮَﺍ ﹺﺭ َﺩ ﹶﺓ ﻓِﻲ ﺍﻟﺘﱠ ﹾﻔ ِﻜ ﹺ ﺤ َﻤﻠﹸﻮﺍ ﺍ ﹾﻟ ُﻤ ﹾﻄﹶﻠﻘﹶﺎ ِ ﺖ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋﺮُ .ﹶﻓ َ ﺍ ﹾﻟ ﺠُﻤُ َﻌ ِﺔ َﻭ َﺭ َﻣﻀَﺎ ﹸﻥ ﹺﺇﻟﹶﻰ َﺭ َﻣﻀَﺎ ﹶﻥ ﻛﹶﻔﱠﺎﺭَﺍﺕٌ ِﻟﻤَﺎ َﺑ ْﻴَﻨﻬُﻦﱠ ﻣَﺎ ﺍﹸ ْﺟﺘُﹺﻨَﺒ ْ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟﻤُ ﹶﻘﻴﱠ ِﺪ . ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ) -ﺝ / ١٧ﺹ ( ٤٦٤ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀًﺍ ﳚﺰ ﺑﻪ( ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﳌﺴﻠﻢ ﳚﺰﻯ ﲟﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﺎ ﻓﺘﻜﻮﻥ ﻟﻪ
ﻛﻔﺎﺭﺓ ،ﺭﻭﻯ ﻫﺬﺍ ﺃﰉ ﺑﻦ ﻛﻌﺐ ﻭﻋﺎﺋﺸﺔ ﻭﳎﺎﻫﺪ ،ﻭﺭﻭﻯ ﻋﻦ ﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺯﻳﺪ ﺃﻧﻪ ﰱ ﺍﻟﻜﻔﺎﺭ ﺧﺎﺻﺔ ،ﻭﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺃﰉ ﺳﻌﻴﺪ ﻭﺃﰉ ﻫﺮﻳﺮﺓ ﻳﺸﻬﺪ ﺑﺼﺤﺔ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ،ﻭﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ :ﺍﻟﻮﺟﻊ ﻻ ﻳﻜﺘﺐ ﺑﻪ ﺍﻷﺟﺮ ﻭﻟﻜﻦ ﺗﻜﻔﺮ ﺑﻪ ﺍﳋﻄﻴﺌﺔ. ﻓﺈﻥ ﻗﻴﻞ :ﺇﻥ ﻇﺎﻫﺮﺓ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﻳﺾ ﺇﳕﺎ ﳛﻂ ﻋﻨﻪ ﲟﺮﺿﻪ ﺍﻟﺴﻴﺌﺎﺕ ﻓﻘﻂ ﺩﻭﻥ ﺯﻳﺎﺩﺓ .ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻯ ﰱ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ﰱ ﺑﺎﺏ ﻳﻜﺘﺐ ﻟﻠﻤﺴﺎﻓﺮ ﻣﺎﻛﺎﻥ ﻳﻌﻤﻞ ﰱ ﺍﻹﻗﺎﻣﺔ ﰱ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﻋﻦ ﺍﻟﻨﱮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ » :ﺇﺫﺍ ﻣﺮﺽ ﺍﻟﻌﺒﺪ ﺃﻭ ﺳﺎﻓﺮ ﻛﺘﺐ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻞ ﻣﻘﻴﻤًﺎ ﺻﺤﻴ ﺤًﺎ « ﻭﻇﺎﻫﺮﺓ ﳐﺎﻟﻒ ﻵﺛﺎﺭ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻷﻥ ﰱ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﺃﻧﻪ ﻳﺰﺍﺩ ﻋﻠﻰ ﺍﻟﺘﻜﻔﲑ .ﻗﻴﻞ ﻟﻪ :ﻟﻴﺲ ﺫﻟﻚ ﲞﻼﻑ ﻭﺇﳕﺎ ﻫﻮ ﺯﻳﺎﺩﺓ ﺑﻴﺎﻥ ﻋﻠﻰ ﺁﺛﺎﺭ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﱴ ﺟﺎﺀﺕ ﺑﺘﻜﻔﲑ ﺍﳋﻄﺎﻳﺎ ﺑﺎﻟﻮﺟﻊ ﻟﻜﻞ ﻣﺆﻣﻦ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ » :ﻣﺎﻳﺼﻴﺐ ﺍﳌﺆﻣﻦ ﻣﻦ ﻭﺻﺐ ﻭﻻ ﻧﺼﺐ ﻓﻌﻢ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ « . ﻭﰱ ﺣﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﻣﻌﲎ ﺁﺧﺮ ﻭﻫﻮ ﺃﻧﻪ ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﻋﺎﺩﺓ ﻣﻦ ﻋﻤﻞ ﺻﺎﱀ ﻭﻣﻨﻌﻪ ﺍﷲ ﻣﻨﻪ ﺑﺎﳌﺮﺽ ﺃﻭ ﺍﻟﺴﻔﺮ ﻭﻛﺎﻧﺖ ﻧﺒﻴﺘﻪ ﻟﻮ ﻛﺎﻥ ﺻﺤﻴ ﺤًﺎ ﺃﻭ ﻣﻘﻴﻤًﺎ ﺃﻥ ﻳﺪﻭﻡ ﻋﻠﻴﻪ ﻭﻻﻳﻘﻄﻌﻪ ،ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺘﻔﻀﻞ ﻋﻠﻴﻪ ﺑﺄﻥ ﻳﻜﺘﺐ ﻟﻪ ﺛﻮﺍﺑﻪ، ﻓﺄﻣﺎ ﻣﻦ ﱂ ﻟﻪ ﺗﻨﻔﻞ ﻭﻻﻋﻤﻞ ﺻﺎﱀ ﻓﻼ ﻳﺪﺧﻞ ﰱ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻳﻌﻤﻞ ﰱ ﺻﺤﺘﻪ ﺃﻭ ﻹﻗﺎﻣﺘﻪ ﻣﺎﻳﻜﺘﺐ ﻟﻪ ﰱ ﻣﺮﺿﻪ ﻭﺳﻔﺮﻩ ،ﻓﺤﺪﻳﺚ ﺃﰉ ﻣﻮﺳﻰ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳋﺼﻮﺹ ،ﻭﺃﺣﺎﺩﻳﺚ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺍﻟﻌﻤﻮﻡ.
ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ) -ﺝ / ١ﺹ ( ١٢١ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﻭﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻜﻔﺮ ﻋﻨﻪ ﲟﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﳍﻢ ﻭﺍﻟﻨﺼﺐ ﻭﺍﻟﻐﻢ ﻭﻏﲑ ﺫﻟﻚ ﻭﻫﺬﺍ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺒﺘﻠﻲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﺒﺪﻩ ﺑﺎﳌﺼﺎﺋﺐ ﻭﺗﻜﻮﻥ ﺗﻜﻔﲑﹰﺍ ﻟﺴﻴﺌﺎﺗﻪ ﻭﺣﻄﺎ ﻟﺬﻧﻮﺑﻪ ﻭﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍ ﻟﺪﻧﻴﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺒﻘﻰ ﻣﺴﺮﻭﺭﹰﺍ ﺩﺍﺋﻤﺎ ﺑﻞ ﻫﻮ ﻳﻮﻡ ﻳﺴﺮ ﻭﻳﻮﻡ ﳛﺰﻥ ﻭﻳﻮﻡ ﻳﺄﺗﻴﻪ ﺷﻲﺀ ﻭﻳﻮﻡ ﻻ ﻳﺄﺗﻴﻪ ﻓﻬﻮ ﻣﺼﺎﺏ ﲟﺼﺎﺋﺐ ﰲ ﻧﻔﺴﻪ ﻭﻣﺼﺎﺋﺐ ﰲ ﺑﺪﻧﻪ ﻭﻣﺼﺎﺋﺐ ﰲ ﳎﺘﻤﻌﻪ ﻭﻣﺼﺎﺋﺐ ﰲ ﺃﻫﻠﻪ ﻭﻻ ﲢﺼﻰ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻜﻦ ﺍﳌﺆﻣﻦ ﺃﻣﺮﻩ ﻛﻠﻪ ﺧﲑ ﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍﺀ ﺻﱪ ﻓﻜﺎﻥ ﺧﲑﹰﺍ ﻟﻪ ﻭﺇﻥ ﺃﺻﺎﺑﺘﻪ ﺳﺮﺍﺀ ﺷﻜﺮ ﻓﻜﺎﻥ ﺧﲑﹰﺍ ﻟﻪ ﻓﺈﺫﺍ ﺃﺻﺒﺖ ﺑﺎﳌﺼﻴﺒﺔ ﻓﻼ ﺗﻈﻦ ﺃﻥ ﻫﺬﺍ ﺍﳍﻢ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻚ ﺃﻭ ﻫﺬﺍ ﺍﻷﱂ ﺍﻟﺬﻱ ﻳﺄﺗﻴﻚ ﻭﻟﻮ ﻛﺎﻥ ﺷﻮﻛﺔ ﻻ ﺗﻈﻦ ﺃﻧﻪ ﻳﺬﻫﺐ ﺳﺪﻯ ﺑﻞ ﺳﺘﻌﻮﺽ ﻋﻨﻪ ﺧﲑﹰﺍ ﻣﻨﻪ ﺳﺘﺤﻂ ﻋﻨﻚ ﺍﻟﺬﻧﻮﺏ ﻛﻤﺎ ﲢﻂ ﺍﻟﺸﺠﺮﺓ ﻭﺭﻗﻬﺎ ﻭﻫﺬﺍ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ . ﻭﺇﺫﺍ ﺯﺍﺩ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺼﱪ ﺍﻻﺣﺘﺴﺎﺏ ﺃﻱ ﺍﺣﺘﺴﺎﺏ ﺍﻷﺟﺮ ﻛﺎﻥ ﻟﻪ ﻣﻊ ﻫﺬﺍ ﺃﺟﺮ ﻓﺎﳌﺼﺎﺋﺐ ﺗﻜﻮﻥ ﻋﻠﻰ ﻭﺟﻬﲔ - ١ :ﺗﺎﺭﺓ ﺇﺫﺍ ﺃﺻﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺗﺬﻛﺮ ﺍﻷﺟﺮ ﻭﺍﺣﺘﺴﺐ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﻋﻠﻰ ﺍﷲ ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ ﻓﺎﺋﺪﺗﺎﻥ ﺗﻜﻔﲑ ﺍﻟﺬﻧﻮﺏ ﻭﺯﻳﺎﺩﺓ ﺍﳊﺴﻨﺎﺕ . - ٢ﻭﺗﺎﺭﺓ ﻳﻐﻔﻞ ﻋﻦ ﻫﺬﺍ ﻓﻴﻀﻴﻖ ﺻﺪﺭﻩ ﻭﻳﻐﻔﻞ ﻋﻦ ﻧﻴﺔ ﺍﻻﺣﺘﺴﺎﺏ ﻭﺍﻷﺟﺮ ﻋﻠﻰ ﺍﷲ ﻓﻴﻜﻮﻥ ﰲ ﺫ ﻟﻚ ﺗﻜﻔﲑ ﻟﺴﻴﺌﺎﺗﻪ ﺇﺫﺍ ﻫﻮ ﺭﺍﺑﺢ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﰲ ﻫﺬﻩ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺄﺗﻴﻪ ﻓﺈﻣﺎ ﺃﻥ ﻳﺮﺑﺢ ﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺣﻂ ﺍﻟﺬﻧﻮﺏ ﺑﺪﻭﻥ ﺃﻥ ﳛﺼﻞ ﻟﻪ ﺃﺟﺮ ﻷﻧﻪ ﱂ ﻳﻨﻮ ﺷﻴﺌﺎﹰ ﻭﱂ ﻳﺼﱪ ﻭﱂ ﳛﺘﺴﺐ ﺍﻷﺟﺮ ﻭﺇﻣﺎ ﺃﻥ ﻳﺮﺑﺢ ﺷﻴﺌﲔ ﻛﻤﺎ ﺗﻘﺪﻡ . ﻭﳍﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺻﻴﺐ ﻭﻟﻮ ﺑﺸﻮﻛﺔ ﻓﻠﻴﺘﺬﻛﺮ ﺍﻻﺣﺘﺴﺎﺏ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﻭﻫﺬﺍ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺟﻮﺩﻩ ﻭﻛﺮﻣﻪ ﺣﻴﺚ ﻳﺒﺘﻠﻲ ﺍﳌﺆﻣﻦ ﰒ ﻳﺜﻴﺒﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﻠﻮﻯ ﺃﻭ ﻳﻜﻔﺮ ﻋﻨﻪ ﺳﻴﺌﺎﺗﻪ ﻓﺎﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ . ﺖ ﹶﺃﺑﹺﻰ َﺑ ﹾﻜ ﹴﺮ ﺏ ﹶﺃ ْﺧَﺒ َﺮﻧﹺﻰ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ ﺍﻟﺰﱡَﺑ ْﻴ ﹺﺮ ﹶﺃﻧﱠﻪُ َﺳ ِﻤ َﻊ ﹶﺃ ْﺳﻤَﺎ َﺀ ﹺﺑ ْﻨ َ ) - (٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)َ (١٣٧٣ﻋ ﹺﻦ ﺍ ْﺑ ﹺﻦ ِﺷﻬَﺎ ﹴ
ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ َ -ﺗﻘﹸﻮ ﹸﻝ ﻗﹶﺎ َﻡ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺧَﻄِﻴﺒًﺎ ﹶﻓ ﹶﺬ ﹶﻛ َﺮ ِﻓ ْﺘَﻨ ﹶﺔ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ﺍﻟﱠﺘِﻰ َﻳﻔﹾَﺘِﺘﻦُ ﻓِﻴﻬَﺎﺿ ﺠﱠ ﹰﺔ . ﺿ ﺞﱠ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ َ ﻚ َ ﺍ ﹾﻟ َﻤ ْﺮ ُﺀ ،ﹶﻓ ﹶﻠﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﹶﺫِﻟ َ ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)َ ( ٦٣٧٦ﻋ ْﻦ ِﻫﺸَﺎ ﹴﻡ َﻋ ْﻦ ﹶﺃﺑﹺﻴ ِﻪ َﻋ ْﻦ ﺧَﺎﹶﻟِﺘ ِﻪ ﹶﺃﻥﱠ ﺍﻟﻨﱠﹺﺒﻰﱠ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﹶﺎ ﹶﻥ ﺏ ﻚ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ َ ،ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ َ ،ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ َﻳَﺘ َﻌﻮﱠﺫﹸ » ﺍﻟﻠﱠ ُﻬﻢﱠ ﹺﺇﻧﱢﻰ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﺢ ﺍﻟﺪﱠﺟﱠﺎ ﹺﻝ « ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ َﻤﺴِﻴ ﹺ ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ ﹶﻔ ﹾﻘ ﹺﺮ َ ،ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﻚ ِﻣ ْﻦ ِﻓ ْﺘَﻨ ِﺔ ﺍ ﹾﻟ ِﻐﻨَﻰ َ ،ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ َ ،ﻭﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َ ﻭَﺍﻟﻀﱠ ْﻐ ﹶﻄ ِﺔ )(١ﻭَﺍﻟﺮﱠ ْﻭ َﻋ ِﺔ )( ٢ __________ ﻀ ْﻐ ﹶﻄ ﹰﺔ ﲔ ،ﹶﺃﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﺴﱠﻠﹶﺎ ُﻡ ﻗﹶﺎ ﹶﻝ " :ﺇ ﻥﱠ ِﻟ ﹾﻠ ﹶﻘ ْﺒ ﹺﺮ ﹶﻟ َ ) - (١ﻭﰲ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ﺑﺮﻗﻢ) َ ( ٢٣٤ﻋ ْﻦ ﹸﺃﻡﱢ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﹶﺃ َﺣ ٌﺪ ﻧَﺎﺟﹺﻴًﺎ ﻣِﻨْﻬَﺎ َﻧ ﺠَﺎ ﻣِﻨْﻬَﺎ َﺳ ْﻌﺪُ ْﺑ ُﻦ ُﻣﻌَﺎ ٍﺫ " ﻭﻫﻮ ﺻﺤﻴﺢ ﺏ ﻗﹶﺎ ﹶﻝ ﺧَﺮَﺟْﻨَﺎ َﻣ َﻊ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ) - (٢ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ (١٩١٢١ﻋ ﹺﻦ ﺍﻟﹾﺒَﺮَﺍﺀِ ْﺑ ﹺﻦ ﻋَﺎ ﹺﺯ ﹴ ﺲ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ َ -ﻋﻠﹶﻰ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ﻭَﺟَﻠﹶﺴْﻨَﺎ َﺣ ْﻮﹶﻟﻪُ ﹶﻛﹶﺄ ﻥﱠ ﻋَﻠﹶﻰ ُﺭﺀُﻭ ِﺳﻨَﺎ ﺍﻟﻄﱠ ْﻴ َﺮ َﻭﻫُ َﻮ ﺠﹶﻠ َ ﹺﺇﻟﹶﻰ ﹺﺟﻨَﺎ َﺯ ٍﺓ ﹶﻓ َ ﺙ ِﻣﺮَﺍ ﹴﺭ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ » ﹺﺇﻥﱠ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ َﻦ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹺﺇ ﹾﻗﺒَﺎ ﹴﻝ ِﻣ َﻦ ﺍﻵ ِﺧ َﺮ ِﺓ ﻼ ﹶ ﺏ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ « .ﹶﺛ ﹶ ﺤﺪُ ﹶﻟﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃﻋُﻮ ﹸﺫ ﺑﹺﺎﻟﻠﱠ ِﻪ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ ﻳُ ﹾﻠ َ ﺠﹶﻠﺴُﻮﺍ ﺲ َﻣ َﻊ ﹸﻛﻞﱢ ﻭَﺍ ِﺣ ٍﺪ ِﻣ ْﻨﻬُ ْﻢ ﹶﻛ ﹶﻔ ٌﻦ ﻭَﺣَﻨُﻮﻁﹲ ﹶﻓ َ ﻼِﺋ ﹶﻜﺔﹸ ﹶﻛﹶﺄﻥﱠ َﻋﻠﹶﻰ ُﻭﺟُﻮ ِﻫ ﹺﻬﻢُ ﺍﻟﺸﱠ ْﻤ َ ﺖ ﹺﺇﹶﻟ ْﻴ ِﻪ ﺍﻟﹾ َﻤ ﹶ ﻭَﺍﻧْﻘِﻄﹶﺎ ﻉﹴ ِﻣ َﻦ ﺍﻟﺪﱡﻧْﻴَﺎ َﺗَﻨﺰﱠﹶﻟ ْ ﺤﺖْ ﹶﻟﻪُ ﻚ ﻓِﻰ ﺍﻟﺴﱠﻤَﺎ ِﺀ َﻭﻓﹸِﺘ َ ﺽ َﻭ ﹸﻛ ﱡﻞ َﻣﹶﻠ ٍ ﻚ َﺑ ْﻴ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭَﺍ َﻷ ْﺭ ﹺ ﺻﻠﱠﻰ َﻋﹶﻠ ْﻴ ِﻪ ﹸﻛ ﱡﻞ َﻣﹶﻠ ٍ ﺝ ﺭُﻭ ُﺣ ُﻪ َ ﺼ ﹺﺮ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ َﺧ َﺮ َ ِﻣ ْﻨﻪُ َﻣﺪﱠ ﺍ ﹾﻟَﺒ َ ﺝ ﹺﺑﺮُﻭ ِﺣ ِﻪ ﻗﹶﺎﻟﹸﻮ ﺍ َﺭﺏﱢ ﺝ ﹺﺑﺮُﻭ ِﺣ ِﻪ ِﻣ ْﻦ ِﻗَﺒِﻠ ﹺﻬ ْﻢ ﻓﹶﺈﹺﺫﹶﺍ ﻋُ ﹺﺮ َ ﺏ ﹺﺇﻻﱠ َﻭ ُﻫ ْﻢ َﻳ ْﺪﻋُﻮ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﹶﺃ ﹾﻥ ﻳُ ْﻌ َﺮ َ ﺲ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺑَﺎ ﹴ ﺃﹶﺑْﻮَﺍﺏُ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﹶﻟ ْﻴ َ َﻋ ْﺒﺪُ َﻙ ﻓﹸ ﻼﹶﻥﹲ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺭ ﹺﺟﻌُﻮ ُﻩ ﹶﻓﹺﺈﻧﱢﻰ َﻋ ﹺﻬ ْﺪﺕُ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹶﺃﻧﱢﻰ ﻣِﻨْﻬَﺎ َﺧﹶﻠ ﹾﻘﺘُﻬُ ْﻢ َﻭﻓِﻴﻬَﺎ ﹸﺃﻋِﻴ ُﺪ ُﻫ ْﻢ َﻭ ِﻣ ْﻨ َﻬﺎ ﺃﹸ ْﺧ ﹺﺮﺟُﻬُ ْﻢ ﺗَﺎ َﺭ ﹰﺓ ﹸﺃ ْﺧﺮَﻯ .ﻗﹶﺎ ﹶﻝ ﻚ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺭﺑﱢ َﻰ ﺍﻟﻠﱠ ُﻪ َﻭﺩِﻳﹺﻨ َﻰ ﻚ َﻣ ْﻦ َﻧﹺﺒﻴﱡ َ ﻚ ﻣَﺎ ﺩِﻳﻨُ َ ﺕ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻣ ْﻦ َﺭﺑﱡ َ ﺻ ﺤَﺎﹺﺑ ِﻪ ﺇﹺﺫﹶﺍ ﻭَﻟﱠﻮْﺍ َﻋ ْﻨﻪُ ﹶﻓَﻴ ﹾﺄﺗِﻴ ِﻪ ﺁ ٍ ﺴ َﻤﻊُ َﺧ ﹾﻔ َﻖ ﹺﻧﻌَﺎ ﹺﻝ ﹶﺃ ْ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ْ ﲔ ﻚ ِﺣ َ ﺽ ﻋَﻠﹶﻰ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﹶﻓ ﹶﺬِﻟ َ ﻚ َﻭ ِﻫ َﻰ ﺁ ِﺧﺮُ ِﻓ ْﺘَﻨ ٍﺔ ﺗُ ْﻌ َﺮ ُ ﻚ َﻣ ْﻦ َﻧﹺﺒﻴﱡ َ ﻚ ﻣَﺎ ﺩِﻳﻨُ َ ﻼﻡُ ﻭَﻧَﺒﹺﻴﱢﻰ ﻣُ ﺤَﻤﱠﺪٌ ﹶﻓَﻴ ْﻨَﺘ ﹺﻬﺮُﻩُ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻣ ْﻦ َﺭﺑﱡ َ ﺍ ِﻹ ْﺳ ﹶ ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﻓِﻰ ﺍﻵ ِﺧ َﺮ ِﺓ( ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺭﺑﱢ َﻰ ﺍﻟﻠﱠ ُﻪ َﻭﺩِﻳﹺﻨ َﻰ ﺖ ﻓِﻰ ﺍﹾﻟ َ َﻳﻘﹸﻮ ﹸﻝ ﺍ ﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ )ﻳُﹶﺜﺒﱢﺖُ ﺍﻟﻠﱠ ُﻪ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺍﻟﺜﱠﺎﹺﺑ ِ ﺸ ْﺮ ﹺﺑ ﹶﻜﺮَﺍ َﻣ ٍﺔ ﺏ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺑ ِ ﺴﻦُ ﺍﻟﺜﱢﻴَﺎ ﹺ ﺢ َﺣ َ ﺐ ﺍﻟﺮﱢﻳ ﹺ ﺴﻦُ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﹶﻃﻴﱢ ُ ﺕ َﺣ َ ﺖ ﹸﺛﻢﱠ َﻳ ﹾﺄﺗِﻴ ِﻪ ﺁ ٍ ﺻ َﺪ ﹾﻗ َ ﻼﻡُ ﻭَﻧَﺒﹺﻴﱢﻰ ﻣُ ﺤَﻤﱠﺪٌ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟﻪُ َ ﺍ ِﻹ ْﺳ ﹶ ﺖ ﻭَﺍﻟﻠﱠﻪِ َﺳﺮﹺﻳﻌﹰﺎ ﻓِﻰ ﻚ ﺍﻟﺼﱠﺎِﻟ ﺢُ ﻛﹸ ْﻨ َ ﺖ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃﻧَﺎ َﻋ َﻤﻠﹸ َ ﺨ ْﻴ ﹴﺮ َﻣ ْﻦ ﹶﺃ ْﻧ َ ﺖ ﹶﻓَﺒﺸﱠ َﺮ َﻙ ﺍﻟﻠﱠ ُﻪ ﹺﺑ َ ِﻣ َﻦ ﺍﻟﻠﱠ ِﻪ َﻭَﻧﻌِﻴ ﹴﻢ ُﻣﻘِﻴ ﹴﻢ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻭﹶﺃ ْﻧ َ ﺠﻨﱠ ِﺔ ﻭَﺑَﺎﺏٌ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻫَﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﺠﺰَﺍ َﻙ ﺍﻟﻠﱠ ُﻪ َﺧﻴْﺮﹰﺍ .ﹸﺛﻢﱠ ﻳُ ﹾﻔَﺘ ﺢُ ﹶﻟﻪُ ﺑَﺎﺏٌ ِﻣ َﻦ ﺍ ﹾﻟ َ ﺼَﻴ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹶﻓ َ ﻃﹶﺎ َﻋ ِﺔ ﺍﻟﻠﱠ ِﻪ ﺑَﻄِﻴﺌﺎﹰ َﻋ ْﻦ َﻣ ْﻌ ِ ﺠﻨﱠ ِﺔ ﻗﹶﺎ ﹶﻝ َﺭﺏﱢ َﻋ ﺠﱢ ﹾﻞ ِﻗﻴَﺎ َﻡ ﺍ ﻟﺴﱠﺎ َﻋ ِﺔ ﻛﹶﻴْﻤَﺎ ﹶﺃ ْﺭ ﹺﺟ َﻊ ﹺﺇﻟﹶﻰ ﻚ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ ﻫَﺬﹶﺍ ﻓﹶﺈﹺﺫﹶﺍ َﺭﺃﹶﻯ ﻣَﺎ ﻓِﻰ ﺍ ﹾﻟ َ ﺖ ﺍﻟﻠﱠ َﻪ ﹶﺃ ْﺑ َﺪﹶﻟ َ ﺼ ْﻴ َ ﻚ ﹶﻟ ْﻮ َﻋ َ َﻣﻨْ ﹺﺰﻟﹸ َ ﻼِﺋ ﹶﻜ ﹲﺔ ﺖ َﻋﹶﻠ ْﻴ ِﻪ َﻣ ﹶ ﻉ ِﻣ َﻦ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﹺﺇ ﹾﻗﺒَﺎ ﹴﻝ ِﻣ َﻦ ﺍﻵ ِﺧ َﺮ ِﺓ َﻧ َﺰﹶﻟ ْ ﹶﺃ ْﻫﻠِﻰ َﻭﻣَﺎﻟِﻰ .ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﻟﻪُ ﺍ ْﺳ ﹸﻜ ْﻦ َﻭﹺﺇﻥﱠ ﺍ ﹾﻟﻜﹶﺎِﻓ َﺮ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﺍ ْﻧ ِﻘﻄﹶﺎ ﹴ ﻕ ﻑ ﺍ ﹾﻟ ُﻤ ْﺒَﺘﻞﱢ َﻭﺗُ ْﻨ َﺰ ﻉُ َﻧ ﹾﻔﺴُﻪُ َﻣ َﻊ ﺍ ﹾﻟ ُﻌﺮُﻭ ﹺ ﺐ ِﻣ َﻦ ﺍﻟﺼﱡﻮ ِ ﻅ ﺷِﺪَﺍﺩٌ ﻓﹶﺎ ْﻧَﺘ َﺰﻋُﻮﺍ ﺭُﻭ َﺣﻪُ ﹶﻛﻤَﺎ ﻳُ ْﻨَﺘ َﺰ ﻉُ ﺍﻟﺴﱠﻔﱡﻮ ُﺩ ﺍ ﹾﻟ ﹶﻜِﺜﲑُ ﺍﻟﺸﱢ ْﻌ ﹺ ﻼﹲ ِﻏ ﹶ ﺏ ﹺﺇﻻﱠ َﻭ ُﻫ ْﻢ ﺲ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺑَﺎ ﹴ ﻚ ﻓِﻰ ﺍﻟﺴﱠﻤَﺎ ِﺀ َﻭﺗُ ْﻐ ﹶﻠﻖُ ﺃﹶﺑْﻮَﺍﺏُ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﹶﻟ ْﻴ َ ﺽ َﻭ ﹸﻛ ﱡﻞ َﻣﹶﻠ ٍ ﻚ َﺑ ْﻴ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭَﺍ َﻷ ْﺭ ﹺ ﹶﻓَﻴ ﹾﻠ َﻌﻨُﻪُ ﹸﻛ ﱡﻞ َﻣﹶﻠ ٍ ﺝ ﹺﺑﺮُﻭ ِﺣ ِﻪ ﻗﹶﺎﻟﹸﻮﺍ َﺭﺏﱢ ﹸﻓ ﻼﹶﻥﹲ َﻋ ْﺒﺪُ َﻙ .ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺭ ﹺﺟﻌُﻮ ُﻩ ﹶﻓﹺﺈﻧﱢﻰ َﻋ ﹺﻬ ْﺪﺕُ ﺝ ﺭُﻭ ُﺣ ُﻪ ِﻣ ْﻦ ِﻗ َﺒِﻠ ﹺﻬ ْﻢ ﻓﹶﺈﹺﺫﹶﺍ ﻋُ ﹺﺮ َ َﻳ ْﺪﻋُﻮ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﹶﺃ ﹾﻥ ﹶﻻ َﺗ ْﻌﺮُ َ ﺻ ﺤَﺎﹺﺑ ِﻪ ﺇﹺﺫﹶﺍ ﻭَﻟﱠﻮْﺍ ﺴ َﻤﻊُ َﺧ ﹾﻔ َﻖ ﹺﻧﻌَﺎ ﹺﻝ ﹶﺃ ْ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹶﺃﻧﱢﻰ ﻣِﻨْﻬَﺎ َﺧﹶﻠ ﹾﻘﺘُﻬُ ْﻢ َﻭﻓِﻴﻬَﺎ ﹸﺃﻋِﻴ ُﺪ ُﻫ ْﻢ ﻭَﻣِﻨْﻬَﺎ ﺃﹸ ْﺧ ﹺﺮﺟُﻬُ ْﻢ ﺗَﺎ َﺭ ﹰﺓ ﺃﹸﺧْﺮَﻯ .ﻗﹶﺎ ﹶﻝ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻟَﻴ ْ ﺕ .ﻭَﻳَﺄﹾﺗِﻴﻪِ ﺖ َﻭ ﹶﻻ ﺗ ﹶﻠ ْﻮ َ ﻚ َﻣ ْﻦ َﻧﹺﺒﻴﱡﻚُ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﹶﺃ ْﺩﺭﹺﻯ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ َﺩ َﺭ ْﻳ َ ﻚ ﻣَﺎ ﺩِﻳﻨُ َ ﺕ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻣ ْﻦ َﺭﺑﱡ َ َﻋ ْﻨﻪُ -ﻗﹶﺎ ﹶﻝ -ﹶﻓَﻴ ﹾﺄﺗِﻴ ِﻪ ﺁ ٍ ﺖ ﹶﻓَﺒﺸﱠ َﺮ َﻙ ﺍﻟﻠﱠ ُﻪ ﺏ ُﻣﻘِﻴ ﹴﻢ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻭﹶﺃ ْﻧ َ ﺸ ْﺮ ﹺﺑ َﻬﻮَﺍ ٍﻥ ِﻣ َﻦ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋﺬﹶﺍ ﹴ ﺢ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺑ ِ ﺏ ﻣُ ْﻨِﺘﻦُ ﺍﻟﺮﱢﻳ ﹺ ﺕ ﻗﹶﺒﹺﻴ ﺢُ ﺍ ﹾﻟ َﻮ ْﺟ ِﻪ ﻗﹶﺒﹺﻴ ﺢُ ﺍﻟﺜﱢﻴَﺎ ﹺ ﺁ ٍ ﺠﺰَﺍ َﻙ ﺍﻟﻠﱠ ُﻪ ﺷَﺮﺍ ﹸﺛﻢﱠ ﺼَﻴ ِﺔ ﺍﻟﻠﱠ ِﻪ ﹶﻓ َ ﺖ ﺑَﻄِﻴﺌﺎﹰ َﻋ ْﻦ ﻃﹶﺎ َﻋ ِﺔ ﺍﻟﻠﱠ ِﻪ َﺳﺮﹺﻳﻌﹰﺎ ﻓِﻰ َﻣ ْﻌ ِ ﻚ ﺍﻟﹾ ﺨَﺒﹺﻴﺚﹸ ﻛﹸ ْﻨ َ ﺖ ﹶﻓَﻴﻘﹸﻮ ﹸﻝَﻧَﺎ َﻋ َﻤﻠﹸ َ ﺑﹺﺎﻟﺸﱠﺮﱢ َﻣ ْﻦ ﹶﺃ ْﻧ َ
ﲑ ﺗُﺮَﺍﺑﹰﺎ ﹸﺛﻢﱠ ُﻳﻌِﻴ ُﺪ ُﻩ ﺼَ ﺿ ْﺮَﺑ ﹰﺔ َﺣﺘﱠﻰ َﻳ ِ ﻀ ﹺﺮﺑُﻪُ َ ﺏ ﺑﹺﻬَﺎ َﺟَﺒ ﹲﻞ ﻛﹶﺎ ﹶﻥ ﺗُﺮَﺍﺑﺎﹰ ﹶﻓَﻴ ْ ﺻﻢﱡ ﹶﺃ ْﺑ ﹶﻜﻢُ ﻓِﻰ َﻳ ِﺪ ِﻩ ِﻣ ْﺮ َﺯﺑﱠ ﹲﺔ ﹶﻟ ْﻮ ﺿُ ﹺﺮ َ ﻳُ ﹶﻘﻴﱠﺾُ ﹶﻟﻪُ ﹶﺃ ْﻋﻤَﻰ ﹶﺃ َ ﺏ ﹸﺛﻢﱠ ﻳُ ﹾﻔَﺘ ﺢُ ﺴ َﻤﻌُﻪُ ﹸﻛ ﱡﻞ َﺷ ْﻰ ٍﺀ ﹺﺇﻻﱠ ﺍﻟﺜﱠ ﹶﻘﹶﻠ ْﻴ ﹺﻦ « .ﻗﹶﺎ ﹶﻝ ﺍﻟﹾﺒَﺮَﺍﺀُ ْﺑ ُﻦ ﻋَﺎ ﹺﺯ ﹴ ﺤ ﹰﺔ َﻳ ْ ﺻ ْﻴ َ ﺿ ْﺮَﺑ ﹰﺔ ﹸﺃ ْﺧﺮَﻯ ﻓﹶﻴَﺼِﻴ ﺢُ َ ﻀ ﹺﺮﺑُﻪُ َ ﺍﻟﻠﱠ ُﻪ ﹶﻛﻤَﺎ ﻛﹶﺎ ﹶﻥ ﹶﻓَﻴ ْ ﺵ ﺍﻟﻨﱠﺎ ﹺﺭ .ﻭﻫﻮ ﺻﺤﻴﺢ ﹶﻟﻪُ ﺑَﺎﺏٌ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﻳُ َﻤﻬﱠﺪُ ِﻣ ْﻦ ﻓﹸﺮُ ﹺ ﺗﻠﻮﺕ :ﻗﺮﺃﺕ =ﺍﳊﻨﻮﻁ :ﻣﺎ ﳜﻠﻂ ﻣﻦ ﺍﻟﻄﻴﺐ ﺑﺄﻛﻔﺎﻥ ﺍﳌﻮﺗﻰ =ﺍﻟﺴﻔﻮﺩ :ﺣﺪﻳﺪﺓ ﺫﺍﺕ ﺷﻌﺐ ﻣﻌﻘﻔﺔ : ﺨﻄﹶﺎﻳَﺎ . ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ِﻣﻤﱠ ﺎ ﻳُ ﹶﻜﻔﱠﺮُ ﹺﺑ ِﻪ ﺍ ﹾﻟ َ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺘﱠﺎ ِﺳﻊُ ( :ﺃﹶﻫْﻮَﺍﻝﹸ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻭَﻛﹶﺮْﺑُﻬَﺎ َﻭ َﺷﺪَﺍِﺋ ُﺪﻫَﺎ )(١ __________ ﻚ ﻗﹶﺎ ﹶﻝ ﺣَﺪﱠﺛﹶﻨَﺎ ُﻣ ﺤَﻤﱠﺪٌ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎ ﹶﻝ » ﺲ ْﺑ ﹺﻦ ﻣَﺎِﻟ ٍ ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ) ( ٧٥١٠ﻋﻦ ﹶﺃَﻧ ﹺ ﺴﺖُ ﻟﹶﻬَﺎ ﻚ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ ﺾ ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﺁ َﺩ َﻡ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ ﺱ َﺑ ْﻌﻀُﻬُ ْﻢ ﻓِﻰ َﺑ ْﻌ ﹴ ﺝ ﺍﻟﻨﱠﺎ ُ ﺇﹺﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻳ ْﻮ ُﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻣَﺎ َ ﺴﺖُ ﻟﹶﻬَﺎ َﻭﹶﻟ ِﻜ ْﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﻤُﻮﺳَﻰ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻛﻠِﻴ ُﻢ َﻭﹶﻟ ِﻜ ْﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﹺﺈ ْﺑﺮَﺍﻫِﻴ َﻢ ﹶﻓﹺﺈﻧﱠﻪُ َﺧﻠِﻴ ﹸﻞ ﺍﻟﺮﱠ ْﺣ َﻤ ﹺﻦ .ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﹺﺇ ْﺑﺮَﺍﻫِﻴ َﻢ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ ﺴﺖُ ﺡ ﺍﻟﻠﱠ ِﻪ َﻭ ﹶﻛ ِﻠ َﻤﺘُﻪُ .ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﻋِﻴﺴَﻰ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ ﺴﺖُ ﻟﹶﻬَﺎ َﻭﹶﻟ ِﻜ ْﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﻌِﻴﺴَﻰ ﹶﻓﹺﺈﻧﱠﻪُ ﺭُﻭ ُ ﺍﻟﻠﱠ ِﻪ .ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﻣُﻮﺳَﻰ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ ﺤﻤﱠ ٍﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﻓَﻴ ﹾﺄﺗُﻮﻧﹺﻰ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃﻧَﺎ ﻟﹶﻬَﺎ .ﹶﻓﹶﺄﺳَْﺘﺄﹾ ِﺫﻥﹸ َﻋﻠﹶﻰ َﺭﺑﱢﻰ ﹶﻓﻴُ ْﺆ ﹶﺫﻥﹸ ﻟِﻰ ﻟﹶﻬَﺎ َﻭﹶﻟ ِﻜ ْﻦ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﹺﺑﻤُ َ ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ ﻚ ﺍ ﹾﻟ َﻤ ﺤَﺎ ِﻣ ِﺪ َﻭﹶﺃ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪًﺍ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻣُ َ ﻀ ُﺮﻧﹺﻰ ﺍﻵ ﹶﻥ ،ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑِﺘ ﹾﻠ َ ﺤ ُ َﻭُﻳ ﹾﻠ ﹺﻬ ُﻤﻨﹺﻰ َﻣ ﺤَﺎ ِﻣ َﺪ ﹶﺃ ْﺣ َﻤﺪُﻩُ ﺑﹺﻬَﺎ ﹶﻻ َﺗ ْ ﺝ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﺸﻔﱠ ْﻊ .ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﹸﺃﻣﱠﺘِﻰ .ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﺍ ْﻧ ﹶﻄ ِﻠ ْﻖ ﹶﻓﹶﺄ ْﺧ ﹺﺮ ْ ﻂ ،ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ ﻚ َ ،ﻭ َﺳ ﹾﻞ ﺗُ ْﻌ ﹶ ﺴ َﻤ ْﻊ ﹶﻟ َ ﻚ َ ،ﻭﻗﹸ ﹾﻞ ُﻳ ْ َﺭ ﹾﺃ َﺳ َ ﺤﺎ ِﻣ ِﺪ ،ﹸﺛﻢﱠ ﹶﺃ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪًﺍ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻚ ﺍ ﹾﻟ َﻤ َ ﲑ ٍﺓ ِﻣ ْﻦ ﹺﺇﳝَﺎ ٍﻥ .ﹶﻓﹶﺄﻧْ ﹶﻄِﻠ ﻖُ ﹶﻓﹶﺄ ﻓﹾ َﻌﻞﹸ ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑِﺘ ﹾﻠ َ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ َﺷ ِﻌ َ ﺸﻔﱠ ْﻊ ،ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﺃﹸﻣﱠِﺘﻰ .ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﺍ ْﻧ ﹶﻄِﻠ ْﻖ ﻂ ،ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ ﻚ َ ،ﻭ َﺳ ﹾﻞ ﺗُ ْﻌ ﹶ ﺴ َﻤ ْﻊ ﹶﻟ َ ﻚ َ ،ﻭﹸﻗ ﹾﻞ ُﻳ ْ ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ ﻣُ َ ﻚ ﺍ ﹾﻟ َﻤ ﺤَﺎ ِﻣ ِﺪ ، ﺝ ﻣِﻨْﻬَﺎ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﹶﺫﺭﱠ ٍﺓ ﹶﺃ ْﻭ َﺧ ْﺮ َﺩﹶﻟ ٍﺔ ِﻣ ْﻦ ﹺﺇﳝَﺎ ٍﻥ .ﹶﻓﹶﺄﻧْ ﹶﻄِﻠﻖُ ﹶﻓﹶﺄﻓﹾ َﻌﻞﹸ ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑِﺘ ﹾﻠ َ ﹶﻓﹶﺄ ْﺧ ﹺﺮ ْ ﺸﻔﱠ ْﻊ .ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ َﻳﺎ َﺭﺏﱢ ﻂ ،ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ ﻚ َ ،ﻭ َﺳ ﹾﻞ ﺗُ ْﻌ ﹶ ﺴ َﻤ ْﻊ ﹶﻟ َ ﻚ َ ،ﻭﹸﻗ ﹾﻞ ُﻳ ْ ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ ﹸﺛﻢﱠ ﹶﺃ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪًﺍ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻣُ َ ﺝ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ﹶﺃ ْﺩﻧَﻰ ﹶﺃ ْﺩﻧَﻰ ﹶﺃ ْﺩﻧَﻰ ِﻣ ﹾﺜﻘﹶﺎ ﹺﻝ َﺣﺒﱠ ِﺔ َﺧ ْﺮ َﺩ ﹴﻝ ِﻣ ْﻦ ﹺﺇﳝَﺎ ٍﻥ ،ﹶﻓﹶﺄ ْﺧ ﹺﺮ ْﺟ ُﻪ ِﻣ َﻦ ﹸﺃﻣﱠﺘِﻰ ﹸﺃﻣﱠﺘِﻰ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺍ ْﻧ ﹶﻄِﻠ ْﻖ ﹶﻓﹶﺄ ْﺧ ﹺﺮ ْ ﺴ ﹺﻦ َﻭ ْﻫ َﻮ ُﻣَﺘﻮَﺍ ﹴﺭ ﻓِﻰ َﻣ ْﻨ ﹺﺰ ﹺﻝ ﺤَ ﺻ ﺤَﺎﹺﺑﻨَﺎ ﹶﻟ ْﻮ ﻣَﺮَﺭْﻧَﺎ ﺑﹺﺎ ﹾﻟ َ ﺾ ﹶﺃ ْ ﺖ ِﻟَﺒ ْﻌ ﹺ ﺲ ﹸﻗ ﹾﻠ ُ ﺍﻟﻨﱠﺎ ﹺﺭ .ﹶﻓﹶﺄﻧْ ﹶﻄِﻠﻖُ ﹶﻓﹶﺄ ﻓﹾ َﻌﻞﹸ « .ﻓﹶﻠﹶﻤﱠﺎ ﺧَﺮَﺟْﻨَﺎ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﹶﺃَﻧ ﹴ ﻚ ،ﻓﹶﺄﹶﺗَﻴْﻨَﺎﻩُ ﻓﹶﺴَﻠﱠﻤْﻨَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﻟﹶﻨَﺎ ﹶﻓ ﹸﻘ ﹾﻠﻨَﺎ ﹶﻟﻪُ ﻳَﺎ ﹶﺃﺑَﺎ َﺳﻌِﻴ ٍﺪ ﹺﺟ ﹾﺌﻨَﺎ َﻙ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﹶﺃﺑﹺﻰ َﺧﻠِﻴ ﹶﻔ ﹶﺔ ﻓﹶ ﺤَﺪﱠﺛﹶﻨَﺎ ﹺﺑﻤَﺎ ﺣَﺪﱠﺛﹶﻨَﺎ ﹶﺃَﻧﺲُ ْﺑ ُﻦ ﻣَﺎِﻟ ٍ ﺿ ﹺﻊ ﺤﺪﱠ ﹾﺛﻨَﺎ ُﻩ ﺑﹺﺎﻟﹾ ﺤَﺪِﻳﺚِ ﻓﹶﺎ ْﻧَﺘ َﻬﻰ ﹺﺇﻟﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻮ ِ ﻚ ﹶﻓﹶﻠ ْﻢ َﻧ َﺮ ِﻣ ﹾﺜ ﹶﻞ ﻣَﺎ ﺣَﺪﱠﺛﹶﻨَﺎ ﻓِﻰ ﺍﻟﺸﱠﻔﹶﺎ َﻋ ِﺔ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻫِﻴ ِﻪ ،ﹶﻓ َ ﺲ ْﺑ ﹺﻦ ﻣَﺎِﻟ ٍ ﻚ ﹶﺃَﻧ ﹺ ﹶﺃﺧِﻴ َ ﺴ َﻰ ﹶﺃ ْﻡ ﹶﻛ ﹺﺮ َﻩ ﻼ ﹶﺃ ْﺩﺭﹺﻯ ﹶﺃَﻧ ِ ﺸﺮﹺﻳ َﻦ َﺳَﻨ ﹰﺔ ﹶﻓ ﹶ ﹶﻓﻘﹶﺎ ﹶﻝ ﻫِﻴ ِﻪ ،ﻓﹶﻘﹸﻠﹾﻨَﺎ ﹶﻟ ْﻢ َﻳ ﹺﺰ ْﺩ ﻟﹶﻨَﺎ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘ ْﺪ َﺣﺪﱠﹶﺛﻨﹺﻰ َﻭ ْﻫ َﻮ ﺟَﻤِﻴﻊٌ ُﻣ ْﻨ ﹸﺬ ِﻋ ْ ﻚ َﻭﻗﹶﺎ ﹶﻝ ﺧُِﻠ َﻖ ﺍ ِﻹ ْﻧﺴَﺎ ﹸﻥ َﻋ ﺠُﻮ ﹰﻻ ﻣَﺎ ﹶﺫ ﹶﻛ ْﺮﺗُﻪُ ﹺﺇﻻﱠ ﻭَﺃﹶﻧَﺎ ﹸﺃﺭﹺﻳ ُﺪ ﹶﺃ ﹾﻥ ﺃﹸ َﺣﺪﱢﹶﺛﻜﹸ ْﻢ ﺤ َ ﻀِ ﹶﺃ ﹾﻥ َﺗﺘﱠ ِﻜﻠﹸﻮﺍ .ﻗﹸﻠﹾﻨَﺎ ﻳَﺎ ﹶﺃﺑَﺎ َﺳﻌِﻴ ٍﺪ ﻓﹶ ﺤَﺪﱢﺛﹾﻨَﺎ ،ﹶﻓ َ ﻚ ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ ﻚ ،ﹸﺛﻢﱠ ﹶﺃ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪًﺍ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻣُ َ َﺣﺪﱠﹶﺛﻨﹺﻰ ﹶﻛﻤَﺎ َﺣﺪﱠﹶﺛﻜﹸ ْﻢ ﹺﺑ ِﻪ ﻗﹶﺎ ﹶﻝ » ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﺍﻟﺮﱠﺍﹺﺑ َﻌ ﹶﺔ ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑِﺘ ﹾﻠ َ ﺸﻔﱠ ْﻊ .ﹶﻓ ﹶﺄﻗﹸﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ ﺍ ﹾﺋ ﹶﺬ ﹾﻥ ﻟِﻰ ﻓِﻴ َﻤ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻻﱠ ﺍﻟﻠﱠ ُﻪ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻭ ِﻋﺰﱠﺗِﻰ ﺴ َﻤ ْﻊ َ ،ﻭ َﺳ ﹾﻞ ُﺗ ْﻌ ﹶﻄ ْﻪ ،ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ َﻭﹸﻗ ﹾﻞ ُﻳ ْ ﻼﻟِﻰ َﻭ ِﻛ ْﺒ ﹺﺮﻳَﺎﺋِﻰ َﻭ َﻋ ﹶﻈ َﻤﺘِﻰ ﻷُ ْﺧ ﹺﺮ َﺟﻦﱠ ﻣِﻨْﻬَﺎ َﻣ ْﻦ ﻗﹶﺎ ﹶﻝ ﹶﻻ ﹺﺇﹶﻟ َﻪ ﹺﺇﻻﱠ ﺍﻟﻠﱠ ُﻪ « َﻭ َﺟ ﹶ ﺼ َﺮ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ - ﺱ ﻋَﻠﹶﻰ ِﻣ ْﻨَﺒ ﹺﺮ ﺍ ﹾﻟَﺒ ْ ﻀ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ َﺧ ﹶﻄَﺒﻨَﺎ ﺍ ْﺑ ُﻦ َﻋﺒﱠﺎ ﹴ ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ ٍ(٢٥٩٥ﻋ ْﻦ ﹶﺃﺑﹺﻰ َﻧ ْ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹺﺇﻧﱠﻪُ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﻧﹺﺒﻰﱞ ﹺﺇﻻﱠ ﹶﻟﻪُ َﺩ ْﻋ َﻮ ﹲﺓ ﹶﻗ ْﺪ ﺗَﻨَ ﺠﱠﺰَﻫَﺎ ﻓِﻰ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺇﹺﻧﱢﻰ ﹶﻗ ِﺪ ﺍ ْﺧَﺘَﺒ ﹾﺄﺕُ َﺩ ْﻋ َﻮﺗِﻰ َﺷﻔﹶﺎ َﻋ ﹰﺔ ﺤ ْﻤ ِﺪ َﻭ ﹶﻻ ﺨ َﺮ َﻭﹺﺑَﻴﺪِﻯ ِﻟﻮَﺍ ُﺀ ﺍ ﹾﻟ َ ﺸﻖﱡ َﻋ ْﻨ ﻪُ ﺍ َﻷ ْﺭﺽُ َﻭ ﹶﻻ ﹶﻓ ْ ﺨ َﺮ ﻭَﺃﹶﻧَﺎ ﹶﺃﻭﱠﻝﹸ َﻣ ْﻦ َﺗ ْﻨ َ ُﻷﻣﱠﺘِﻰ ﻭَﺃﹶﻧَﺎ َﺳﻴﱢﺪُ َﻭﹶﻟ ِﺪ ﺁ َﺩ َﻡ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻭ ﹶﻻ ﹶﻓ ْ
ﺾ ﺍ ْﻧ ﹶﻄِﻠﻘﹸﻮﺍ ﺑﹺﻨَﺎ ﹺﺇﻟﹶﻰ ﺱ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺑ ْﻌﻀُﻬُ ْﻢ ِﻟَﺒ ْﻌ ﹴ ﺨ َﺮ َﻭَﻳﻄﹸﻮ ﹸﻝ َﻳ ْﻮﻡُ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ ﺖ ﻟِﻮَﺍﺋِﻰ َﻭ ﹶﻻ ﹶﻓ ْ ﺤ َ ﺨ َﺮ ﺁ َﺩﻡُ ﹶﻓ َﻤ ْﻦ ﺩُﻭَﻧﻪُ َﺗ ْ ﹶﻓ ْ ﺾ َﺑ ْﻴَﻨﻨَﺎ ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﺁ َﺩ َﻡ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﺁ َﺩ ﻡُ ﺸ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ ﺭَﺑﱢﻨَﺎ َﻋﺰﱠ َﻭ َﺟﻞﱠ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ ﺸ ﹺﺮ ﹶﻓ ﹾﻠَﻴ ْ ﺁ َﺩ َﻡ ﹶﺃﺑﹺﻰ ﺍ ﹾﻟَﺒ َ ﺾ َﺑ ْﻴَﻨﻨَﺎ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇﻧﱢﻰ ﻼِﺋ ﹶﻜَﺘﻪُ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ ﺭَﺑﱢﻨَﺎ .ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ ﻚ َﻣ ﹶ ﺠ َﺪ ﹶﻟ َ ﻚ َﺟﻨﱠَﺘﻪُ َﻭﹶﺃ ْﺳ َ ﻚ ﺍﻟﻠﱠ ُﻪ ﹺﺑَﻴ ِﺪ ِﻩ َﻭﹶﺃ ْﺳ ﹶﻜَﻨ َ ﺖ ﺍﻟﱠﺬِﻯ َﺧﹶﻠ ﹶﻘ َ ﹶﺃ ْﻧ َ ﲔ. ﺱ ﺍﻟﻨﱠﹺﺒﻴﱢ َ ﺠﻨﱠ ِﺔ ﺑﹺ ﺨَﻄِﻴﺌﹶﺘِﻰ َﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍﺋﹾﺘُﻮﺍ ﻧُﻮﺣﹰﺎ َﺭﹾﺃ َ ﺖ ِﻣ َﻦ ﺍ ﹾﻟ َ ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ ﹶﻗ ْﺪ ﹸﺃ ْﺧ ﹺﺮ ْﺟ ُ ﹶﻟ ْ ﺖ ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ َﺩ َﻋ ْﻮﺕُ ﹺﺑ َﺪ ْﻋ َﻮ ٍﺓ ﹶﺃ ﹾﻏ َﺮﹶﻗ ْ ﺾ َﺑ ْﻴَﻨﻨَﺎ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇﻧﱢﻰ ﹶﻟ ْ ﺡ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ ﺭَﺑﱢﻨَﺎ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﻧُﻮﺣﺎﹲ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﻧُﻮ ُ ﺽ َﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍﺋﹾﺘُﻮﺍ ﹺﺇ ْﺑﺮَﺍﻫِﻴ َﻢ َﺧﻠِﻴ ﹶﻞ ﺍﻟﻠﱠ ِﻪ .ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﹺﺇ ْﺑﺮَﺍﻫِﻴ َﻢ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﹺﺇ ْﺑﺮَﺍﻫِﻴ ُﻢ ﹶﺃ ْﻫ ﹶﻞ ﺍ َﻷ ْﺭ ﹺ ﺕ -ﻭَﺍﻟﻠﱠﻪِ ﹺﺇ ﹾﻥ ﺙ ِﻛ ﹾﺬﺑَﺎ ٍ ﻼ ﹶ ﻼ ﹺﻡ ﹶﺛ ﹶ ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ ﹶﻛ ﹶﺬ ْﺑﺖُ ﻓِﻰ ﺍ ِﻹ ْﺳ ﹶ ﺾ َﺑ ْﻴَﻨﻨَﺎ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇﻧﱢﻰ ﹶﻟ ْ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ ﺭَﺑﱢﻨَﺎ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ ﺟَﺎ َﺩ ﹶﻝ ﹺﺑ ﹺﻬﻦﱠ ﹺﺇﻻﱠ َﻋ ْﻦ ﺩِﻳ ﹺﻦ ﺍﻟﻠﱠ ِﻪ ﹶﻗ ْﻮﻟﹸﻪُ )ﹺﺇﻧﱢﻰ ﺳَﻘِﻴﻢٌ( َﻭﹶﻗ ْﻮﻟﹸﻪُ ) َﺑ ﹾﻞ ﹶﻓ َﻌﹶﻠ ﻪُ ﹶﻛﹺﺒﲑُ ُﻫ ْﻢ ﻫَﺬﹶﺍ ﻓﹶﺎﺳْﺄﹶﻟﹸﻮﻫُﻢْ ﹺﺇ ﹾﻥ ﻛﹶﺎﻧَُﻮﺍ َﻳ ْﻨ ِﻄﻘﹸﻮ ﹶﻥ ( َﻭﹶﻗ ْﻮﻟﹸﻪُ ﺻ ﹶﻄﻔﹶﺎ ُﻩ ﺍﻟﻠﱠ ُﻪ ﻚ ﹸﺃ ْﺧﺘِﻰ َ -ﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍﺋﹾﺘُﻮﺍ ﻣُﻮﺳَﻰ ﺍﻟﱠﺬِﻯ ﺍ ْ ﲔ ﹶﺃﺗَﻰ َﻋﻠﹶﻰ ﺍ ﹾﻟ َﻤِﻠ ِ ِﻻ ْﻣ َﺮﹶﺃِﺗ ِﻪ ِﺣ َ ﺾ ﻚ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ ﻚ ﻓﹶﺎ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ ﺻ ﹶﻄﻔﹶﺎ َﻙ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ﹺﺮﺳَﺎﹶﻟِﺘ ِﻪ َﻭ ﹶﻛﻠﱠ َﻤ َ ﺖ ﺍﻟﱠﺬِﻯ ﺍ ْ ﻼ ِﻣ ِﻪ .ﹶﻓَﻴ ﹾﺄﺗُﻮَﻧ ُﻪ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﻣُﻮﺳَﻰ ﹶﺃ ْﻧ َ ﹺﺑ ﹺﺮﺳَﺎﹶﻟِﺘ ِﻪ َﻭ ﹶﻛ ﹶ ﺡ ﺍﻟﻠﱠ ِﻪ ﺲ َﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ﹺﻦ ﺍﺋﹾﺘُﻮﺍ ﻋِﻴﺴَﻰ ﺭُﻭ َ ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ ﹶﻗَﺘ ﹾﻠﺖُ َﻧﻔﹾﺴﹰﺎ ﹺﺑ َﻐ ْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴ َﺑ ْﻴَﻨﻨَﺎ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ْ ﺨ ﹾﺬﺕُ ﹺﺇﻟﹶﻬﹰﺎ ِﻣ ْﻦ ﺴﺖُ ُﻫﻨَﺎ ﹸﻛ ْﻢ ﹺﺇﻧﱢﻰ ﺍﺗﱡ ِ ﺾ َﺑ ْﻴَﻨﻨَﺎ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇﻧﱢﻰ ﹶﻟ ْ ﻚ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ َﻭ ﹶﻛِﻠ َﻤَﺘﻪُ .ﹶﻓَﻴ ﹾﺄﺗُﻮ ﹶﻥ ﻋِﻴﺴَﻰ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ ﺨﺘُﻮ ﹴﻡ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃﻛﹶﺎ ﹶﻥ ﻳُ ﹾﻘ َﺪﺭُ َﻋﻠﹶﻰ ﻣَﺎ ﻓِﻰ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ َﻭﹺﺇﻧﱠﻪُ ﹶﻻ ُﻳ ﹺﻬﻤﱡﻨﹺﻰ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﹺﺇﻻﱠ ﻧَﻔﹾﺴِﻰ َﻭﹶﻟ ِﻜ ْﻦ ﹶﺃ َﺭﹶﺃﻳْﺘُﻢْ ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻣَﺘَﺎ ﻉٌ ﻓِﻰ ﹺﻭﻋَﺎ ٍﺀ َﻣ ْ ﲔ َﻭﹶﻗ ْﺪ ﺤﻤﱠﺪﹰﺍ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺧَﺎَﺗﻢُ ﺍﻟﻨﱠﹺﺒﻴﱢ َ َﺟ ْﻮِﻓ ِﻪ َﺣﺘﱠﻰ ُﻳ ﹶﻔﺾﱠ ﺍ ﹾﻟ ﺨَﺎَﺗﻢُ ﻗﹶﺎ ﹶﻝ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻻ .ﻗﹶﺎ ﹶﻝ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹺﺇ ﻥﱠ ُﻣ َ ﻀ َﺮ ﺍ ﹾﻟَﻴ ْﻮ َﻡ َﻭﹶﻗ ْﺪ ﻏﹸ ِﻔ َﺮ ﹶﻟ ﻪُ ﻣَﺎ َﺗ ﹶﻘﺪﱠ َﻡ ِﻣ ْﻦ ﹶﺫ ْﻧﹺﺒ ِﻪ َﻭﻣَﺎ َﺗﹶﺄﺧﱠ َﺮ « .ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﹶﻓَﻴ ﹾﺄﺗُﻮﻧﹺﻰ َﺣ َ ﺾ َﺑ ْﻴَﻨﻨَﺎ .ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃﻧَﺎ ﻟﹶﻬَﺎ َﺣﺘﱠﻰ َﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ َﻭَﻳ ْﺮ ﺿَﻰ ﻓﹶﺈﹺﺫﹶﺍ ﻚ ﹶﻓ ﹾﻠَﻴ ﹾﻘ ﹺ ﺤﻤﱠﺪُ ﺍ ْﺷ ﹶﻔ ْﻊ ﻟﹶﻨَﺎ ﹺﺇﻟﹶﻰ َﺭﺑﱢ َ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳَﺎ ﻣُ َ ﺤﻦُ ﺁ ِﺧﺮُ ﺍﻷُ َﻣ ﹺﻢ ﺤﻦُ ﺍﻵ ِﺧﺮُﻭ ﹶﻥ ﺍﻷَﻭﱠﻟﹸﻮﻥﹶ َﻧ ْ ﻉ َﺑ ْﻴ َﻦ َﺧ ﹾﻠ ِﻘ ِﻪ ﻧَﺎﺩَﻯ ُﻣﻨَﺎ ٍﺩ ﹶﺃ ْﻳ َﻦ ﹶﺃ ْﺣ َﻤ ُﺪ َﻭﺃﹸﻣﱠﺘُﻪُ ﹶﻓَﻨ ْ ﺼ َﺪ َ ﹶﺃﺭَﺍ َﺩ ﺍﻟﻠﱠ ُﻪ َﺗﺒَﺎ َﺭ َﻙ َﻭَﺗﻌَﺎﻟﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْ ﺕ َﻫ ِﺬ ِﻩ ﲔ ِﻣ ْﻦ ﹶﺃﹶﺛ ﹺﺮ ﺍﻟ ﱡﻄﻬُﻮ ﹺﺭ ﹶﻓَﺘﻘﹸﻮ ﹸﻝ ﺍﻷُ َﻣﻢُ ﻛﹶﺎ َﺩ ْ ﺤ ﺠﱠِﻠ َ َﻭﹶﺃﻭﱠﻝﹸ َﻣ ْﻦ ﻳُ ﺤَﺎ َﺳﺐُ ﹶﻓﺘُ ﹾﻔ ﹺﺮﺝُ ﻟﹶﻨَﺎ ﺍﻷُ َﻣﻢُ َﻋ ْﻦ ﹶﻃﺮﹺﻳ ِﻘﻨَﺎ ﹶﻓَﻨ ْﻤﻀِﻰ ﻏﹸﺮﺍ ﻣُ َ ﺖ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃﻧَﺎ ﻣُ ﺤَﻤﱠﺪٌ. ﺏ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ َﻣ ْﻦ ﹶﺃ ْﻧ َ ﺏ ﹶﻓﹶﺄﻗﹾ َﺮ ﻉُ ﺍ ﹾﻟﺒَﺎ َ ﺤ ﹾﻠ ﹶﻘ ِﺔ ﺍ ﹾﻟﺒَﺎ ﹺ ﺠﻨﱠ ِﺔ ﻓﹶﺂ ُﺧ ﹸﺬ ﹺﺑ َ ﺏ ﺍ ﹾﻟ َ ﺍ ُﻷﻣﱠ ﹸﺔ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ ﹶﺃ ْﻧﹺﺒَﻴﺎ َﺀ ﻛﹸﱡﻠﻬَﺎ .ﻓﹶﺂﺗِﻰ ﺑَﺎ َ ﹶﻓﻴُ ﹾﻔَﺘ ﺢُ ﻟِﻰ ﻓﹶﺂﺗِﻰ َﺭﺑﱢﻰ َﻋﺰﱠ َﻭ َﺟﻞﱠ َﻋﻠﹶﻰ ﻛﹸ ْﺮ ِﺳﻴﱢ ِﻪ -ﹶﺃ ْﻭ َﺳﺮﹺﻳ ﹺﺮ ِﻩ َﺷﻚﱠ ﺣَﻤﱠﺎﺩٌ -ﹶﻓﹶﺄ ِﺧﺮﱡ ﹶﻟﻪُ ﺳَﺎﺟﹺﺪﹰﺍ ﹶﻓﹶﺄ ْﺣ َﻤﺪُﻩُ ﹺﺑ َﻤ ﺤَﺎ ِﻣ َﺪ ﹶﻟ ْﻢ ﺴ َﻤ ْﻊ ﻚ َﻭ َﺳ ﹾﻞ ُﺗ ْﻌ ﹶﻄ ْﻪ َﻭﹸﻗ ﹾﻞ ُﺗ ْ ﺤﻤﱠﺪُ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ ﺤ َﻤﺪُﻩُ ﺑﹺﻬَﺎ ﹶﺃ َﺣ ٌﺪ َﺑ ْﻌﺪِﻯ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻳَﺎ ﻣُ َ ﺲ َﻳ ْ ﺤ َﻤ ْﺪ ُﻩ ﺑﹺﻬَﺎ ﹶﺃ َﺣ ٌﺪ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺒﻠِﻰ َﻭﹶﻟ ْﻴ َ َﻳ ْ ﺝ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ -ﹶﻟ ْﻢ ﻯ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﺃﹸﻣﱠِﺘﻰ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺧ ﹺﺮ ْ ﺸﻔﱠ ْﻊ .ﹶﻓﹶﺄﺭْﹶﻓﻊُ َﺭ ﹾﺃﺳِﻰ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃ ْ ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ ﺸﻔﱠ ْﻊ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﺴ َﻤ ْﻊ َﻭ َﺳ ﹾﻞ ُﺗ ْﻌ ﹶﻄ ْﻪ ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ ﻚ َﻭﹸﻗ ﹾﻞ ُﺗ ْ ﺖ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ ﻆ ﺣَﻤﱠﺎﺩٌ -ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﹶﻓﹶﺄ ْﺳ ﺠُﺪُ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﻣَﺎ ﹸﻗ ﹾﻠ ُ ﺤ ﹶﻔ ﹾ َﻳ ْ ﺝ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ ﺩُﻭ ﹶﻥ ﺍ َﻷﻭﱠ ﹺﻝ ﹸﺛﻢﱠ ﹶﺃﻋُﻮ ُﺩ ﹶﻓﹶﺄ ْﺳ ﺠُﺪُ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ِﻣ ﹾﺜ ﹶﻞ ﻯ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﹸﺃﻣﱠﺘِﻰ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْﺧ ﹺﺮ ْ ﹶﺃ ْ ﺝ َﻣ ْﻦ ﻯ َﺭﺏﱢ ﹸﺃﻣﱠﺘِﻰ ﹸﺃﻣﱠﺘِﻰ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﹶﺃ ْﺧ ﹺﺮ ْ ﺸﻔﱠ ْﻊ .ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﺃ ْ ﺴ َﻤ ْﻊ َﻭ َﺳ ﹾﻞ ُﺗ ْﻌ ﹶﻄ ْﻪ ﻭَﺍ ْﺷ ﹶﻔ ْﻊ ُﺗ َ ﻚ َﻭﹸﻗ ﹾﻞ َﺗ ْ ﻚ ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻟِﻰ ﺍ ْﺭﹶﻓ ْﻊ َﺭ ﹾﺃ َﺳ َ ﹶﺫِﻟ َ ﻚ «ﺣﺪﻳﺚ ﺣﺴﻦ . ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻗ ﹾﻠﹺﺒ ِﻪ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﻛﹶﺬﹶﺍ ﻭَﻛﹶﺬﹶﺍ ﺩُﻭ ﹶﻥ ﹶﺫِﻟ َ ﺍﶈﺠﻞ :ﺃﺑﻴﺾ ﻣﻮﺍﺿﻊ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﺍﻟﻴﺪﻳﻦ -ﺍﻟﻐﺮ :ﲨﻊ ﺍﻷﻏﺮ ﻭﻫﻮ ﺃﺑﻴﺾ ﺍﻟﻮﺟﻪ . ﺐ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ).(١ ) ﺍﻟﺴﱠَﺒﺐُ ﺍ ﹾﻟﻌَﺎ ِﺷﺮُ ( َ :ﺭ ْﺣ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋ ﹾﻔﻮُﻩُ َﻭ َﻣ ْﻐ ِﻔ َﺮﺗُﻪُ ﹺﺑﻠﹶﺎ َﺳَﺒ ﹴ ﺕ ﹶﺃ ْﻫ ﹺﻞ ﺸ َﺮ ِﺓ ﻛﹶﺎ ﹶﻥ َﺩ ْﻋ َﻮ ﺍ ُﻫ ْﻢ ﹶﺃﻥﱠ ﻋُﻘﹸﻮﺑَﺎ ِ ﺏ ﺍ ﹾﻟ َﻌ َ ﺏ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ ﺏ ﹶﻗ ْﺪ ﻳُ ْﺪﹶﻓﻊُ َﻋ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﺖ ﹶﺃﻥﱠ ﺍﻟﺬﱠﻡﱠ ﻭَﺍ ﹾﻟ ِﻌﻘﹶﺎ َ ﻓﹶﺈﹺﺫﹶﺍ ﹶﺛَﺒ َ ﻚ. ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ﻟﹶﺎ َﺗﻨْ َﺪِﻓﻊُ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ ﻣُ ﺨَﺎﻟِﻒٌ ِﻟ ﹶﺬِﻟ َ
ﻓﹶﺼْﻞﹲ :ﻗﻮﻻﻥ ﻣﺘﻨﺎﻗﻀﺎﻥ ﰲ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﺨﻠﱢﺪُﻭ ﹶﻥ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ )(٢ ﺏ َﻭُﻳ َ ﺝ ﺍﻟﱠﺬِﻳﻦَ ُﻳ ﹶﻜﻔﱢﺮُﻭ ﹶﻥ ﹺﺑﻤُﻄﹾﹶﻠ ﹺﻖ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ﺨﻮَﺍ ﹺﺭ ﹺ ﹶﻓ َﻬﺬﹶﺍ ِﻥ ﺍﻟﹾﻘﹶﻮْﻟﹶﺎﻥِ :ﹶﻗ ْﻮﻝﹸ ﺍ ﹾﻟ َ __________ ) - (١ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ ( ١١٨٦ﻭﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ) -ﺝ / ١ﺹ (٢٤٤٦ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٨ﺹ (٩٨٣ﻭﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ ١٠ /ﺹ ( ٦٨٦ ) - (٢ﻭﰲ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ) -ﺝ / ١٣ﺹ (٢٠٨ ﲔ ؛ ﻓﹶﻠﹶﻤﱠﺎ ﺍﺗﱠ ﹶﻔ َﻖ َﻋِﻠﻲﱞ َﻭ ُﻣﻌَﺎ ﹺﻭَﻳﺔﹸ َﻋﻠﹶﻰ ﻕ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﻉ ﻓِﻲ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﺑ ْﻌ َﺪ َﻣ ﹾﻘَﺘ ﹺﻞ " ُﻋ ﹾﺜﻤَﺎ ﹶﻥ " ﻭَﺍ ﹾﻓِﺘﺮَﺍ ﹺ ﻕ ﻭَﺍﻟِﺎ ْﺑِﺘﺪَﺍ ﹺ ﹶﺃﻭﱠﻝﹸ ﺍﻟﺘﱠ ﹶﻔﺮﱡ ﹺ ﺱ ﹶﻓﻨَﺎ ﹶﻇ َﺮﻫُ ْﻢ ﲔ ﹶﻓﹶﺄ ْﺭ َﺳ ﹶﻞ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﺍ ْﺑ َﻦ َﻋﺒﱠﺎ ﹴ ﺝ ﻭَﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺎ ﺣُ ﹾﻜ َﻢ ﺇﻟﱠﺎ ِﻟﻠﱠ ِﻪ ﻭَﻓﹶﺎﺭَﻗﹸﻮﺍ َﺟﻤَﺎ َﻋ ﹶﺔ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺨﻮَﺍ ﹺﺭ ُ ﺕ ﺍﹾﻟ َ ﺍﻟﺘﱠﺤْﻜِﻴﻢﹺ ﹶﺃ ْﻧ ﹶﻜ َﺮ ْ ﺤﻠﱡﻮﺍ ِﺩﻣَﺎ َﺀ ُﻫ ْﻢ ﹶﻓ ﹶﻘَﺘﻠﹸﻮﺍ ﺍ ْﺑ َﻦ ﺧﺒﺎﺏ ﻭَﻗﹶﺎﻟﹸﻮﺍ ﻛﹸﻠﱡﻨَﺎ ﹶﻗَﺘﹶﻠﻪُ ﹶﻓﻘﹶﺎَﺗﹶﻠﻬُ ْﻢ ﺱ ﻭَﺍ ْﺳَﺘ َ ﺼﻔﹸﻬُ ْﻢ ﻭَﺍﻟﹾﺂﺧَﺮُﻭﻥﹶ ﺃﹶﻏﹶﺎﺭُﻭﺍ َﻋﻠﹶﻰ ﻣَﺎ ِﺷَﻴ ِﺔ ﺍﻟﻨﱠﺎ ﹺ ﹶﻓ َﺮ َﺟ َﻊ ﹺﻧ ْ ﻉ ﺍﻟﺴﱡﻨﱠ ِﺔ ﺠﻤَﺎ َﻋ ِﺔ ﹶﻓ ُﻬ ْﻢ ﻟﹶﺎ َﻳ َﺮ ْﻭ ﹶﻥ ﺍﺗﱢﺒَﺎ َ ﺻﻞﹸ َﻣ ﹾﺬ َﻫﹺﺒ ﹺﻬ ْﻢ َﺗ ْﻌﻈِﻴ ُﻢ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َﻭ ﹶﻃﹶﻠﺐُ ﺍﺗﱢﺒَﺎ ِﻋ ِﻪ ﹶﻟ ِﻜ ْﻦ َﺧ َﺮﺟُﻮﺍ َﻋ ْﻦ ﺍﻟﺴﱡﻨﱠ ِﺔ ﻭَﺍ ﹾﻟ َ َﻋِﻠﻲﱞ َﻭﹶﺃ ْ ﻀﻠﱡﻮﺍ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﺮﱠ ُﺳﻮ ﹶﻝ ﹶﺃ ْﻋﹶﻠﻢُ ﹺﺑﻤَﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ﻚ ﹶﻓ َ ﺏ ﺍﻟﺴﱠ ﹺﺮﹶﻗ ِﺔ َﻭ ﹶﻏ ْﻴ ﹺﺮ ﹶﺫِﻟ َ ﺍﻟﱠﺘِﻲ َﻳ ﹸﻈﻨﱡﻮ ﹶﻥ ﺃﹶﻧﱠﻬَﺎ ﺗُ ﺨَﺎِﻟﻒُ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ ﻛﹶﺎﻟﺮﱠ ْﺟ ﹺﻢ َﻭﹺﻧﺼَﺎ ﹺ ﺤ ﹾﻜ َﻤ ﹶﺔ َﻭ َﺟﻮﱠﺯُﻭﺍ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻲﱢ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﻇﹶﺎِﻟﻤًﺎ ﹶﻓﹶﻠ ْﻢ ﻳَُﻨﻔﱢﺬﹸﻭﺍ ِﻟ ﺤُ ﹾﻜ ﹺﻢ ﺍﻟﻨﱠﹺﺒﻲﱢ َﻭﻟﹶﺎ ﺏ ﻭَﺍﹾﻟ ِ َﻋﹶﻠ ْﻴ ِﻪ ﻭَﺍﹶﻟﻠﱠ ﻪُ ﹶﻗ ْﺪ ﹶﺃ ْﻧ َﺰ ﹶﻝ َﻋﹶﻠ ْﻴ ِﻪ ﺍ ﹾﻟ ِﻜﺘَﺎ َ
ﺤ ﹸﻜ ْﻢ ﹺﺑﻤَﺎ ِﻟ ﺤُ ﹾﻜ ﹺﻢ ﺍ ﹾﻟﹶﺄِﺋﻤﱠ ِﺔ َﺑ ْﻌ َﺪﻩُ َﺑ ﹾﻞ ﻗﹶﺎﻟﹸﻮﺍ :ﺇﻥﱠ ُﻋ ﹾﺜﻤَﺎ ﹶﻥ ﻭَ ﻋَﻠِﻴﺎ َﻭ َﻣ ْﻦ ﻭَﺍﻟﹶﺎﻫُﻤَﺎ ﹶﻗ ْﺪ َﺣ ﹶﻜﻤُﻮﺍ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﻣَﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ } َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْ ﻉ َﻣ ْﺒﹺﻨﻲﱞ َﻋﻠﹶﻰ ﲔ ﺑﹺﻬَﺬﹶﺍ َﻭﹺﺑ َﻐ ْﻴ ﹺﺮ ِﻩ َﻭَﺗ ﹾﻜ ِﻔﲑُﻫُ ْﻢ َﻭَﺗﻜﹾ ِﻔﲑُ ﺳَﺎِﺋ ﹺﺮ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟﹺﺒ َﺪ ﹺ ﻚ ُﻫ ُﻢ ﺍ ﹾﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ { ﹶﻓ ﹶﻜﻔﱠﺮُﻭﺍ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍﻟﻠﱠ ُﻪ ﹶﻓﺄﹸﻭﹶﻟِﺌ َ ﻣُ ﹶﻘﺪﱢ َﻣَﺘﻴْ ﹺﻦ ﺑَﺎ ِﻃﹶﻠَﺘ ْﻴ ﹺﻦ : ﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ :ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﻳُ ﺨَﺎِﻟﻒُ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ . ﺤ ﹺﺮ ﹺﱘ . ﻒ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ َﻳ ﹾﻜﻔﹸﺮُ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﻣُ ﺨْﻄِﺌﹰﺎ ﹶﺃ ْﻭ ﻣُﺬﹾﻧﹺﺒًﺎ ﻣُ ْﻌَﺘ ِﻘﺪًﺍ ﻟِﻠﹾﻮُﺟُﻮﺏﹺ ﻭَﺍﻟﺘﱠ ْ ﻭَﺍﻟﺜﱠﺎﹺﻧَﻴﺔﹸ :ﹶﺃﻥﱠ َﻣ ْﻦ ﺧَﺎﹶﻟ َ ﻭﰲ ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ) -ﺝ / ٣ﺹ ( ١٠١ ﻫﻞ ﺍﳋﻮﺍﺭﺝ ﻛﻔﺎﺭ؟ ﺍﺠﻤﻟﻴﺐ ﺩ .ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﻣﻴﺠﻲ ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺃﻡ ﺍﻟﻘﺮﻯ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳌﺬﺍﻫﺐ ﺍ ﻟﻔﻜﺮﻳﺔ /ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﺘﺎﺭﻳﺦ ١٤٢٤/١٢/١٨ﻫـ ﺍﻟﺴﺆﺍﻝ ﺳﺆﺍﱄ ﺣﻮﻝ ﺍﳋﻮﺍﺭﺝ ﻭﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻬﺑﻢ ،ﻫﻞ ﻫﻢ ﻛﻔﺎﺭ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺃﻡ ﻏﻼﻬﺗﻢ ﺃﻡ ﺃﻬﻧﻢ ﻣﻦ ﺃﻫﻞ ﺍﳌﺬﺍﻫﺐ؟ ﺍﳉﻮﺍﺏ ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﻬﺑﺪﺍﻩ ،ﻭ ﺑﻌﺪ :ﻓﺎﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ -ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ -ﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﰲ ﺣﻜﻤﻬﻢ ﻫﻞ ﻫﻢ ﻛﻔﺎﺭ ﺃﻡ ﻻ؟ ﻭﺍﻟﺼﺤﺎﺑﺔ -ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ -ﻭﻫﻢ ﺍﻟﻘﺪﻭﺓ ﻻ ﻳﻜﻔﺮﻭﻬﻧﻢ .ﺑﻞ ﺇﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ -ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ -ﻭﺍﻟﺬﻱ ﻧﺎﻟﻪ ﻣﻦ ﺃﺫ ﺍﻫﻢ ﻣﺎ ﻧﺎﻟﻪ ،ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﻭﻗﺘﺎﻟﻪ ﻭﺗﻜﻔﲑﻫﻢ ﺇﻳﺎﻩ ،ﻭﰲ ﺁﺧﺮ ﺍﻷﻣﺮ
ﻗﺘﻠﻬﻢ ﻟﻪ -ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ -ﻻ ﻳﺮﻯ ﺗﻜﻔﲑﻫﻢ ،ﻭﻫﺬﺍ ﻗﻤﺔ ﺍﻟﻮﺭﻉ ﻭﺍﻹﻧﺼﺎﻑ ﻣﻨﻪ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻻ ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ " ﻧﻜﻔﺮ ﻣﻦ ﻛﻔﱠﺮﻧﺎ" ﻓﻠﻤﺎ ﺳﺌﻞ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻋﻨﻬﻢ :ﺃﻛﻔﺎﺭ ﻫﻢ؟ ﻗﺎﻝ :ﻣﻦ ﺍﻟﻜﻔﺮ ﻼ -ﻳﻌﲏ ﻋﻠﻰ ﻋﻜﺲ ﺍﳋﻮﺍﺭﺝ ﻭﻣﺎ ﻋﺮﻑ ﻓﺮﻭﺍ .ﻗﻴﻞ ﻟﻪ :ﻓﻤﻨﺎﻓﻘﻮﻥ ؟ ﻗﺎﻝ :ﺇﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻻ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺇﻻ ﻗﻠﻴ ﹰ ﻣﻦ ﻛﺜﺮﺓ ﻋﺒﺎﺩﻬﺗﻢ ﻭﺫﻛﺮﻫﻢ ﷲ -ﺗﻌﺎﱃ . -ﻗﺎﻝ :ﻓﻤﺎﺫﺍ ﻳﻜﻮﻧﻮﻥ؟ ﻗﺎﻝ :ﻗﻮﻡ ﺃﺻﺎﺑﺘﻬﻢ ﻓﺘﻨﺔ ﻓﻌﻤﻮﺍ ﻓﻴﻬﺎ ﻭﺻﻤﻮﺍ ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻃﺒﻘﻪ ﻋﻤﻠﻴﹰﺎ ﻋﻠﻲ -ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ -ﻭﻣﻌﻪ ﺍﻟﺼﺤﺎﺑﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ -ﻓﻠﻢ ﻳﻌﺎﻣﻠﻬﻢ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺮﺗﺪﻳﻦ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺃﰊ ﺑﻜﺮ -ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ -ﻓﻠﻢ ﻳﺒﺪﺃﻫﻢ ﺑﻘﺘﺎﻝ ﻭﱂ ﳚﻬﺰ ﻋﻠﻰ ﺟﺮﳛﻬﻢ ﻭﱂ ﻳﺴﺐ ﻧﺴﺎﺀﻫﻢ ...ﺇﱁ .ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ،ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻭﺭﺩﺕ ﻓﻴﻬﻢ ﻣﻦ ﻗﻮﻝ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﺑﺄﻬﻧﻢ ﳝﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺮﻭﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ" ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ)،(٤٣٥١ﻭﻣﺴﻠﻢ ) ( ١٠٦٤ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻭﻗﻮﻟﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ": -ﻛﻼﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ" ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ) (١٧٦ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،-ﻭﺃﻣﺮﻩ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺑﻘﺘﺎﳍﻢ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﻣﻦ ﻗﺘﻠﻬﻢ ﺃﻭ ﻗﺘﻠﻮﻩ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ) ،(٣٦١١ﻭﻣﺴﻠﻢ) (١٠٦٦ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻲ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻻ ﺗﺪﻝ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﺑﺄﻋﻴﺎﻬﻧﻢ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻛﻔﺎﺭﺍﹰ ،ﻭﺇﳕﺎ ﻫﻲ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺷﻨﻴﻊ ﺟﺮﻣﻬﻢ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ .
ﻭﻣﻊ ﺗﺮﺟﻴﺤﻨﺎ ﻟﻌﺪﻡ ﺗﻜﻔﲑﻫﻢ ﻓﻼ ﻳﻌﲏ ﺫﻟﻚ ﺍﺳﺘﺼﻐﺎﺭ ﺟﺮﳝﺘﻬﻢ ﻭﺍﳓﺮﺍﻓﻬﻢ ،ﻭﻳﻜﻔﻲ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻣﺮﻭﻗﻬﻢ ﻭﺿﻼﳍﻢ ﻭﺑﺪﻋﺘﻬﻢ ﻭﺍﳓﺮﺍﻓﻬﻢ ﻣﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﺁﻧﻔﹰﺎ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺫﻣﻬﻢ ﻭﺗﻮﻋﺪﻫﻢ ﺑﺎﻟﻨﺎﺭ ،ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ . ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﻧﺼﺎﻑ ﺃﻫﻞ ﺍ ﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﺑﻌﺪﻫﻢ ﻋﻦ ﺍﻟﺘﻜﻔﲑ ﺇﻻ ﻣﻦ ﻛﻔﺮﺗﻪ ﺍﻟﻨﺼﻮﺹ ﻻ ﻛﻤﺎ ﻫﻮ ﺩﻳﺪﻥ ﺑﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﰲ ﺗﻜﻔﲑ ﻛﻞ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﰲ ﺍﳓﺮﺍﻓﻬﻢ .ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﺍﷲ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ . ﺲ َﻣ َﻌﻬُ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﺷَﻲْﺀٌ ﹶﻟ ْﻢ ﺨﻠﱢﺪُﻫُ ْﻢ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭَﻳ ﺠْ ﹺﺰﻡُ ﹺﺑﹶﺄﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟﹶﺎ َﻳ ْﻐ ِﻔﺮُ ﹶﻟ ُﻬ ْﻢ ﺇﻟﱠﺎ ﺑﹺﺎﻟﺘﱠ ْﻮَﺑ ِﺔ َ ،ﻭَﻳﻘﹸﻮ ﹸﻝ :ﹶﻟْﻴ َ ؛ َﻭﹶﻗ ْﻮﻝﹸ َﻣ ْﻦ ﻳُ َ ﻉ. ﺸﻬُﻮ َﺭ ِﺓ َﻋ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟﹺﺒ َﺪ ﹺ ﺚ َ ،ﺑ ﹾﻞ ُﻫﻤَﺎ ِﻣ ْﻦ ﺍﻟﹾﺄﹶﻗﹾﻮَﺍﻝﹺ ﺍ ﹾﻟ َﻤ ْ ﺤﺪِﻳ ِ ﺐ ﺇﻟﹶﻴْﻬﹺﻤَﺎ ﹶﺃ َﺣ ٌﺪ ِﻣ ْﻦ ﹶﺃِﺋﻤﱠ ِﺔ ﺍﻟﺪﱢﻳ ﹺﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻔ ﹾﻘ ِﻪ ﻭَﺍﹾﻟ َ َﻳ ﹾﺬ َﻫ ْ ﻒ ﻓِﻲ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ ِﻣ ْﻦ ﹸﻏﻠﹶﺎ ِﺓ ﺍﻟﹾﻤُﺮْ ﹺﺟﹶﺌ ِﺔ )( ١ ﻚ ﹶﻗ ْﻮ ﹸﻝ َﻣ ْﻦ َﻭ ﹶﻗ َ َﻭ ﹶﻛ ﹶﺬِﻟ َ __________ ) - (١ﻭﰲ ﺷﺮﻭﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ) -ﺝ / ٢ﺹ ( ٢١٩ ،ﺣﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍﻟﻔﺴﺎﻕ ﻭﺍﻟﻌﺼﺎﺓ ﻭﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻭﻣﺬﺍﻫﺐ ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ ،ﻗﻠﻨﺎ :ﺇﻥ ﻟﻠﻨﺎﺱ ﰲ ﻫﺬﺍ ﻣﺬﺍﻫﺐ ﺳﺒﻖ ﺍﺳﺘﻌﺮﺍﺽ ﺍﳌﺬﺍﻫﺐ . ﻭﺇﻥ ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ ﻣﺬﻫﺐ ﺍﳌﺮﺟﺌﺔ ،ﺗﻨﻔﻲ ﺍﻟﺘﻜﻔﲑ ﻧﻔﻴﺎ ﻋﺎﻣﺎ ،ﻓﺘﻌﻤﻢ ﺍﻟﻨﻔﻲ ﻭﺍﻟﺴﻠﺐ ،ﻓﺘﻘﻮﻝ :ﻻ ﻧﻜﻔﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺃﺣﺪﺍ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﻏﻼﺓ ﺍﳌﺮﺟﺌﺔ ،ﻭﳍﻢ ﺷﺒﺔ ﻭﻣﻦ ﺷﺒﻬﻬﻢ ﻭﺃﺩﻟﺘﻬﻢ ﻋﻤﻮﻣﺎ ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ .ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ، ﻣﺜﻞ) :ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﺇﻥ ﺯﻧﺎ ﻭﺇﻥ ﺳﺮﻕ( ﻭﻣﺜﻞ ﺣﺪﻳﺚ) :ﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﱐ ﺭﺳﻮﻝ ﺍﷲ ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻋﺼﻤﻮﺍ ﻣﲏ ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﻻ ﲝﻘﻬﺎ ،ﻭﺣﺴﺎﻬﺑﻢ ﻋﻠﻰ ﺍﷲ( . ﻭﻣﺜﻞ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ،ﻭﻓﻴﻬﺎ ) :ﻳﺆﺗﻰ ﺑﺮﺟﻞ ﻓﻴﺨﺮﺝ ﻟﻪ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺳﺠﻼ ﻛﻞ ﺳﺠﻞ ﻣﺪ ﺍﻟﺒﺼﺮ ﺳﻴﺌﺎ ،ﰒ ﳜﺮﺝ
ﻟﻪ ﺑﻄﺎﻗﺔ ﻓﻴﻬﺎ :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇ ﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻓﺘﻮﺿﻊ ﺍﻟﺴﺠﻼﺕ ﰲ ﻛﻔﺔ ﻭﺍﻟﺒﻄﺎﻗﺔ ﰲ ﻛﻔﺔ، ﻓﻄﺎﺷﺖ ﺍﻟﺴﺠﻼﺕ ﻭﺛﻘﻠﺖ ﺍﻟﺒﻄﺎﻗﺔ( ﻭﻣﻨﻬﺎ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﻛﺤﺪﻳﺚ ) :ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ( ﻭﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ) :ﺃﻧﻪ ﻗﺎﻝ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﺎ ﻣﻦ ﻗﻠﺒﻪ( . ﻭﻳﻨﺎﻗﺶ ﺍﳌﺮﺟﺌﺔ ﰲ ﻗﻮﳍﻢ :ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ ﻳﻨﺎﻗﺶ ﺃﺻﻞ ﻣﺬﻫﺒﻬﻢ ﺃﻭﻻ ،ﻧﻘﻮﻝ :ﻗﻮﻟﻜﻢ :ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ ،ﻳﺮﺩ ﻋﻠﻴﻪ ﺑﺄﻣﺮﻳﻦ: ﺍﻷﻣﺮ ﺍﻷﻭﻝ :ﺃﻥ ﰲ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻨﺎﻓﻖ ،ﺃﻥ ﰲ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ،ﻭﻳﺘﺠﻬﻮﻥ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺬﺑﺢ ،ﻭﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺒﻌﺾ ﻣﺎ ﳝﻜﻨﻬﻢ ﺇﻇﻬﺎﺭﻩ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻹﺳﻼﻡ ،ﻭﻓﻴﻬﻢ ﻣﻦ ﻫﻮ ﺃﻛﻔﺮ ﻣﻦ ﲔ ﻓِﻲ ﺍﻟﺪﱠ ْﺭ ِﻙ ﺍ ﹾﻟﹶﺄ ْﺳﹶﻔ ﹺﻞ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ { ﻓﻘﻮﻟﻜﻢ :ﻻ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ،ﻗﺎﻝ ﺗﻌﺎﱃ} :ﹺﺇﻥﱠ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ ﻧﻜﻔﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺃﺣﺪﺍ ﺑﺬﻧﺐ ،ﻳﻠﺰﻣﻜﻢ ﺃﻥ ﻻ ﺗﻜﻔﺮﻭﺍ ﺍﳌﻨﺎﻓﻘﲔ ،ﻭﺍﳌﻨﺎﻓﻘﻮﻥ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ . ﺛﺎﻧﻴﺎ :ﺃﻧﻪ ﻻ ﺧﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﻟﺮﺟﻞ ﻟﻮ ﺃﻇﻬﺮ ﺇﻧﻜﺎﺭ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﺍﶈﺮﻣﺔ ،ﺃﻭ ﺍﶈﺮﻣﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﺍﺗﺮﺓ ﻭﳓﻮ ﺫﻟﻚ؛ ﻓﺈﻧﻪ ﻳﺴﺘﺘﺎﺏ ،ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ ﻛﺎﻓﺮﺍ؛ ﻷﻧﻪ ﺃﻧﻜﺮ ﺃﻣﺮﺍ ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺍﻟﺪﻳﻦ
ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﺃﻧﻜﺮ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﺃﻭ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﺃﻭ ﻭﺟﻮﺏ ﺍﳊﺞ ،ﺃﻭ ﺃﻧﻜﺮ ﲢﺮﱘ ﺍﻟﺰﻧﺎ ﺃﻭ ﲢﺮﱘ ﺍﻟﺮﺑﺎ ،ﻓﺈﻧﻪ ﻳﺴﺘﺘﺎﺏ ،ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ ﻛﺎﻓﺮﺍ ،ﻭﻳﺮﺩ ﺃﻳﻀﺎ ﻋﻠﻴﻬﻢ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ،ﻓﺈﻥ ﻧﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺗﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻹﳝﺎﻥ ﻣﻌﻬﻢ ،ﻭﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﻀﻌﻒ ﻭﻳﻨﻘﺺ ،ﻓﻘﻮﻟﻜﻢ :ﻻ ﻳﺘﺄﺛﺮ ﺇﳝﺎﻧﻪ ،ﻫﻮ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ، ﺑﺎﻃﻞ ﺗﺮﺩﻩ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ . ﺍﳌﺬﻫﺐ ﺍﻟﺜﺎﱐ :ﻣﺬﻫﺐ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ،ﻳﻄﻠﻘﻮﻥ ﺍﻟﺘﻜﻔﲑ ،ﻓﻴﻜﻔﺮﻭﻥ ﺑﺎﻟﺬﻧﺐ ،ﻭﻳﻌﺘﻘﺪﻭﻥ ﺫﻧﺒﺎ ﻣﺎ ﻟﻴﺲ ﺑﺬﻧﺐ، ﻓﺈﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ :ﻳﻜﻔﺮ ﺍﳌﺴﻠﻢ ﺑﻜﻞ ﺫﻧﺐ ،ﺃﻭ ﺑﻜﻞ ﺫﻧﺐ ﻛﺒﲑ ،ﻭﻳﺮﻭﻥ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺘﺎﺏ ﺩﻭﻥ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﲣﺎﻟﻒ ﻇﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺘﻮﺍﺗﺮﺓ ،ﻭﻳﻜﻔﺮﻭﻥ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ،ﻭﻳﺴﺘﺤﻠﻮﻥ ﻣﻨﻪ ﺍﻻﺭﺗﺪﺍﺩ ﻋﻨﺪﻫﻢ ﻣﺎﻻ ﻳﺴﺘﺤﻠﻮﻧﻪ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) ﻳﻘﺘﻠﻮﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻭﻳﺪﻋﻮﻥ ﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ( ﻭﳍﺬﺍ ﻛﻔﺮﻭﺍ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻴﺎ ﻭﺷﻴﻌﺘﻬﻢ ،ﻭﻛﻔﺮﻭﺍ ﺃﻫﻞ ﺻﻔﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ،ﰲ ﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳌﻘﺎﻻﺕ ﺍﳋﺒﻴﺜﺔ ﳍﻢ ،ﻭﻣﺴﺘﻨﺪﻫﻢ ﺷﺒﻬﺘﻬﻢ ﻧﺼﻮﺹ ﺍﻟﻮﻋﻴﺪ ،ﻣﺜﻞ ﺣﺪﻳﺚ) :ﻻ ﻳﺰﱐ ﺍﻟﺰﺍﱐ ﺣﲔ ﻳﺰﱐ ﻭﻫﻮ ﻣﺆﻣﻦ( . ﺐ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭﹶﻟ َﻌَﻨﻪُ َﻭﹶﺃ َﻋﺪﱠ ﹶﻟﻪُ ﻋَﺬﹶﺍﺑًﺎ ﻀ َ ﺠﺰَﺍ ُﺅ ُﻩ َﺟ َﻬﻨﱠﻢُ ﺧَﺎﻟِﺪًﺍ ﻓِﻴﻬَﺎ َﻭ ﹶﻏ ِ ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃَ } :ﻭ َﻣ ْﻦ َﻳ ﹾﻘُﺘ ﹾﻞ ﻣُﺆْﻣِﻨًﺎ ﻣُﺘَﻌَﻤﱢﺪًﺍ ﹶﻓ َ ﺼﹶﻠ ْﻮ ﹶﻥ َﻋﻈِﻴﻤًﺎ ) { (٩٣ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ َﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﹶﺃ ْﻣﻮَﺍ ﹶﻝ ﺍ ﹾﻟَﻴﺘَﺎﻣَﻰ ﹸﻇ ﹾﻠﻤًﺎ ﹺﺇﻧﱠﻤَﺎ َﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﻓِﻲ ُﺑﻄﹸﻮﹺﻧ ﹺﻬ ْﻢ ﻧَﺎﺭًﺍ َﻭ َﺳَﻴ ْ ﺳَﻌِﲑًﺍ ) { (١٠ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺃﻭﻻ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﳌﺮﺟﺌﺔ ،ﻓﲑﺩ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﳌﺮﺟﺌﺔ ،ﻓﺈﻬﻧﺎ ﺗﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻹﳝﺎﻥ ﺗﺪﻝ ﻋﻠﻰ ﺑﻘﺎﺀ ﺍﻹﳝﺎﻥ ،ﻭﺃﻬﻧﻢ ﻻ ﻳﻜﻔﺮ ،ﻛﻤﺎ ﺃﻧﻪ ﻳﺮﺩ ﻋﻠﻰ ﺍﳌﺮﺟﺌﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻧﻪ ﻣﺆﻣﻦ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﺪ ﺍﻟﱵ ﺍﺳﺘﺪﻝ ﻬﺑﺎ ﺍﳋﻮﺍﺭﺝ ،ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﻀﻌﻒ ﻭﻳﻨﻘﺺ، ﻭﻳﺮﺩ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﰲ ﺗﻜﻔﲑﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ،ﻧﻘﻮﻝ :ﺇﻥ ﺍﷲ ﺃﻣﺮ ﺑﻘﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﺩﻭﻥ ﻗﺘﻠﻪ ،ﻭﻟﻮ ﻛﺎﻥ ﻛﺎﻓﺮﺍ ﻣﺮﺗﺪﺍ ﻟﻮﺟﺐ ﻗﺘﻠﻪ ،ﻭﻻ ﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪ؛ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ) :ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ( ﻭﻗﺎﻝ: )ﻻ ﳛﻞ ﺩﻡ ﺍﻣﺮﺉ ﻣﺴﻠﻢ ﺇﻻ ﺑﺈﺣﺪﻯ ﺛﻼﺙ ﻛﻔﺮ ﺑﻌﺪ ﺇﺳﻼﻡ ﻭﺯﻧﺎ ﺑﻌﺪ ﺇﺣﺼﺎﻥ ﻭﻗﺘﻞ ﻧﻔﺲ ﻳﻘﺘﻞ ﻬﺑﺎ( ﻭﺃﻣﺮ ﺍﷲ ﲜﻠﺪ ﺍﻟﺰﺍﻧﻴﲔ ﻭﺟﻠﺪ ﺍﻟﻘﺎﺫﻑ ،ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳚﻠﺪ ﺷﺎﺭﺏ ﺍﳋﻤﺮ ،ﻭﱂ ﻳﻘﺘﻠﻪ ،ﻓﻠﻮ ﻛﺎﻥ ﻣﻦ ﺍﺭﺗﻜﺐ
ﺍﻟﻜﺒﲑﺓ ﻛﺎﻓﺮﺍ؛ ﻟﻮﺟﺐ ﻗﺘﻠﻪ ،ﻭﻻ ﺗﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪﻭﺩ ،ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺃﻳﻀﺎ ﺑﺎﻹﲨﺎﻉ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺗﻮﺭﻳﺚ ﺍﻟﺰﺍﱐ ﻭﺍﻟﺴﺎﺭﻕ ﻭﺷﺎﺭﺏ ﺍﳋﻤﺮ ﺇﺫﺍ ﺻﻠﻮﺍ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﻭﺍﻧﺘﺤﻠﻮﺍ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺮﺍﺑﺎﻬﺗﻢ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻟﻴﺴﻮﺍ ﺑﺘﻠﻚ ﺍﻷﺣﻮﺍﻝ ،ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺰﺍﱐ ﻭﺍﻟﺴﺎﺭﻕ ﻭﺷﺎﺭﺏ ﺍﳋﻤﺮ ﻛﺎﻓﺮﺍ ﳌﺎ ﻭﺭﺙ ،ﳌﺎ ﻭﺭﺙ ﻣﻦ ﺃﻗﺎﺭﻬﺑﻢ ﺍﳌﺴﺘﻘﻴﻤﲔ ،ﻓﻜﻮﻬﻧﻢ ﻳﺮﺛﻮﻥ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﻢ ﻟﻴﺴﻮﺍ ﻛﻔﺎﺭﺍ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﻫﺆﻻﺀ ﺍﳋﻮﺍﺭﺝ ،ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺃﻳﻀﺎ ﺃﻧﻪ ﺛﺒﺖ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻬﻧﻰ ﻋﻦ ﻟﻌﻦ ﺭﺟﻞ ﻳﺸﺮﺏ ﺍﳋﻤﺮ ،ﻭﻛﺎﻥ ﺍﲰﻪ ﲪﺎﺭﺍ ،ﻭﻛﺎﻥ ﻳﻀﺤﻚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻥ ﻛﻠﻤﺎ ﺃﰐ ﺑﻪ ﺇﻟﻴﻪ ﺟﻠﺪﻩ ،ﻓﺄﰐ ﺇﻟﻴﻪ ﻣﺮﺓ ﻓﻠﻘﻴﻪ ﻓﻠﻌﻨﻪ ﺭﺟﻞ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻻ ﺗﻠﻌﻨﻪ ﻓﺈﻧﻪ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ( ﻓﻨﻬﻰ ﻋﻦ ﻟﻌﻨﻪ ﰲ ﻋﻴﻨﻪ ،ﻭﺷﻬﺪ ﻟﻪ ﲝﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﻊ ﺃﻧﻪ ﻗﺪ ﻟﻌﻦ ﺷﺎﺭﺏ ﺍﳋﻤﺮ ﻋﻤﻮﻣﺎ ) ﻟﻌﻦ ﺍﷲ ﺍﳋﻤﺮ ﻭﺷﺎﺭﻬﺑﺎ ﻭﺳﺎﻗﻴﻬﺎ ﻭﻋﺎﺻﺮﻫﺎ( ﻟﻜﻦ ﺑﺎﳋﺼﻮﺹ ﺑﻌﻴﻨﻪ ﻻ ﻳﻠﻌﻦ ،ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ -ﺃﻳﻀﺎ -ﺑﺄﻥ ﺍﷲ -ﺗﻌﺎﱃ -ﻗﺎﻝ: ﺖ ﹺﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟﹸﺄ ْﺧﺮَﻯ ﻓﹶﻘﹶﺎﺗِﻠﹸﻮﺍ ﺍﻟﱠﺘِﻲ َﺗ ْﺒﻐِﻲ َﺣﺘﱠﻰ َﺗﻔِﻲ َﺀ ﲔ ﺍ ﹾﻗَﺘ َﺘﻠﹸﻮﺍ ﹶﻓﹶﺄ ﺻِْﻠ ﺤُﻮﺍ َﺑ ْﻴَﻨ ُﻬﻤَﺎ ﹶﻓﹺﺈ ﹾﻥ َﺑ َﻐ ْ } َﻭﹺﺇ ﹾﻥ ﻃﺎﺋﻔﺘﺎﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ﹺﺇﻟﹶﻰ ﹶﺃ ْﻣ ﹺﺮ ﺍﻟﻠﱠ ِﻪ { ﺇﱃ ﻗﻮﻟﻪ} :ﹺﺇﻧﱠﻤَﺎ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺇ ْﺧ َﻮ ﹲﺓ ﹶﻓﹶﺄ ﺻِْﻠ ﺤُﻮﺍ َﺑ ْﻴ َﻦ ﹶﺃ َﺧ َﻮﻳْﻜﹸﻢْ { ﻭﻗﺪ ﻭﺻﻔﻬﻢ ﺍﷲ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻹﺧﻮﺓ ،ﻭﺃﻣﺮ ﺑﺎﻹﺻﻼﺡ ﺑﻴﻨﻬﻢ ﻣﻊ ﺃﻬﻧﻢ ﻳﻘﺘﺘﻠﻮﻥ ،ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺍﻟﻘﺘﺎﻝ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺒﲑﺓ ﻻ ﲣﺮﺟﻪ ﻣﻦ ﺍﻹﺳﻼﻡ .
ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺬﻳﻦ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻟﺒﺪﻋﺔ ﺑﲔ ﺍﻷﻗﻮﺍﻝ ﺍﳌﺒﺘﺪﻋﻪ ﺑﲔ ﺍﻟﺒﺪﻋﺔ ﻭﺑﲔ ﺍﻷﻗﻮﺍﻝ ﻭﺑﲔ ﺍﻷﻋﻤﺎﻝ ،ﻓﻴﻘﻮﻟﻮﻥ:
ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﺑﺪﻋﺔ ،ﺃﻭ ﻗﺎﻝ ﻗﻮﻻ ﻣﺒﺘﺪﻋﺎ ،ﻓﺈﻧﻪ ﻳﻜﻔﺮ ﺃﻣﺎ ﺇﺫﺍ ﺃﻣﺎ ﺇﺫﺍ ﻓﻌﻞ ﻛﺒﲑﺓ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ،ﻓﺈﻧﻪ ﻻ ﻳﻜﻔﺮ . ﻓﻴﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻷﻋﻤﺎﻝ ﻭﺑﲔ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ ،ﻭﻫﺬﺍ ﻳﻨﺴﺐ ﺇﱃ ﻃﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ، ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻷﻋﻤﺎﻝ ﻭﺑﲔ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ ،ﻓﻼ ﻳﻜﻔﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻳﻜﻔﺮﻭﻥ ﺃﺻﺤﺎﺏ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ ،ﻭﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ ﻣﺘﺄﻭﻻ ،ﻓﻴﻘﻮﻟﻮﻥ ﻳﻜﻔﺮ ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻳﻜﻔﺮ ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﳎﺘﻬﺪ ﺑﲔ ﳎﺘﻬﺪ ﳐﻄﺊ ﻭﻏﲑﻩ ،ﺃﻭ ﻳﻘﻮﻟﻮﻥ ﻳﻜﻔﺮ ﻛﻞ ﻣﺒﺘﺪﻉ ،ﺷﺒﻬﺘﻬﻢ ﻗﺎﻟﻮﺍ :ﺇﻥ ﺍﻟﺒﺪﻋﺔ ﻣﻈﻨﺘﻬﺎ ﺍﻟﺒﺪﻋﺔ ﻣﻈﻨﺘﻬﺎ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺮﺩﺓ ،ﻓﻬﻲ ﺃﺻﻞ ﺍﻟﺒﺪﻉ ،ﻣﻈﻨﺘﻬﺎ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺮﺩﺓ ،ﻓﻬﻲ ﺃﺻﻞ ﻭﺳﺒﺒﻪ ،ﻓﺤﻤﻠﻮﺍ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﻫﺬﺍ، ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﺑﺪﻋﺔ ﺃﻭ ﻗﺎﻝ ﻗﻮﻻ ﻣﺒﺘﺪﻋﺎ ﻳﻜﻔﺮ ،ﺃﻣﺎ ﺇﺫﺍ ﻓﻌﻞ ﻛﺒﲑﺓ ﻋﻤﻠﻴﺔ ﻓﻼ ﻳﻜﻔﺮ . ﻭﻳﺮﺩ ﻋﻠﻴﻬﻢ . ﺃﻭﻻ ﺃﻥ ﺍﻟﺒﺪﻉ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻣﻦ ﺟﻨﺲ ﺍﻷﻋﻤﺎﻝ ،ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﺎ ،ﻓﺈﻥ ﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ ،ﻟﻜﻦ ﺗﺄﻭﻝ ﺗﺄﻭﻳﻼ ﺃﺧﻄﺄ ﻓﻴﻪ ،ﺇﻣﺎ ﳎﺘﻬﺪﺍ ﻭﺇﻣﺎ ﻣﻔﺮﻃﺎ ﻣﺬﻧﺒﺎ ،ﻓﻼ ﻳﻘﺎﻝ :ﺇﻥ ﺇﳝﺎﻧﻪ ﳛﺒﻂ ﲟﺠﺮﺩ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻭ ﺍﻟﻌﻤﻞ ﺑﻐﲑ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ،ﺑﻞ ﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻗﻮﻝ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻻ ﻳﻘﺎﻝ :ﻻ ﻳﻜﻔﺮ ،ﺑﻞ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﻘﺎﻟﺔ ﻭﺍﻟﻘﺎﺋﻞ . ﺛﺎﻧﻴﺎ :ﺃﻥ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻗﺪ ﺩﻟﺖ ﻋﻠﻰ ﺃﻧﻪ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ ،ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻷﻋﻤﺎﻝ ،ﻭﳍﺬﺍ ﻓﺈﻥ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ :ﺃﻻ ﻳﻘﺎﻝ ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﺑﺬﻧﺐ ،ﻭﳍﺬﺍ ﺍﻣﺘﻨﻊ ﻛﺜﲑ ﻣﻦ ﺍﻷﺋﻤﺔ ﻋﻦ ﺇﻃﻼﻕ ﺍﻟﻘﻮﻝ :ﺑﺄﻧﺎ ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﺑﺬﻧﺐ ،ﺑﻞ ﻳﻘﺎﻝ :ﻻ ﻧﻜﻔﺮ ﺃﺣﺪﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﻜﻞ ﺫﻧﺐ ،ﻣﻨﺎﻗﻀﺔ ﻟﻘﻮﻝ ﺍﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ ﺑﻜﻞ ﺫﻧﺐ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻤﻮﻥ ﺍﻟﺴﻠﺐ ،ﻓﻴﻘﻮﻟﻮﻥ ﻳﻜﻔﺮ ﺑﻜﻞ ﺫﻧﺐ ﺃﻭ ﺑﻜﻞ ﺫﻧﺐ ﻛﺒﲑ . ﺛﺎﻟﺜﺎ :ﺳﻠﻚ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﺴﻠﻜﺎ ﻋﺪﻻ ،ﻫﻮ ﺍﻟﻮﺳﻂ ،ﻭﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﻘﺎﺋﻞ ﺍﳌﻌﲔ ،ﻓﺎﻷﻗﻮﺍﻝ ﺍﻟﺒﺎﻃﻠﺔ ﺍﳌﺒﺘﺪﻋﺔ ﺍﶈﺮﻣﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻧﻔﻰ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﷲ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﻟﺮﺳﻮﻝ ،ﺃﻭ ﺇﺛﺒﺎﺕ ﻣﺎ ﻧﻔﺎﻩ ،ﺃﻭ ﺍﻷﻣﺮ ﲟﺎ ﻬﻧﻰ ﻋﻨﻪ ،ﺃﻭ ﺍﻟﻨﻬﻲ ﻋﻤﺎ ﺃﻣﺮ ﺑﻪ ،ﻳﻘﺎﻝ ﻓﻴﻬﺎ ﺍﳊﻖ ﻭﻳﺜﺒﺖ ﳍﺎ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺬﻱ ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻨﺼﻮﺹ ،ﻭﻳﺒﲔ ﺃﻬﻧﺎ ﻛﻔﺮ ،ﻭﻳﻘﺎﻝ ﻣﻦ ﻗﺎﳍﺎ ﻓﻬﻮ ﻛﺎﻓﺮ،
ﻭﻫﺬﺍ ﻋﺎﻡ ﻻ ﻳﻌﲔ ﺷﺨﺼﺎ ﺑﻌﻴﻨﻪ ﻛﺎﻟﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻟﻈﻠﻢ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻣﻮﺍﻝ ،ﻓﻴﻘﺎﻝ ﻣﻦ ﻗﺎﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ،ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻭﺃﻣﺎ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ ،ﻓﻼ ﻧﺸﻬﺪ ﻋﻠﻴﻪ ﺃﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻋﻴﺪ ،ﻭﺃﻧﻪ ﻛﺎﻓﺮ ﺇﻻ ﺑﺄﻣﺮ ﲡﻮﺯ ﻣﻌﻪ ﺍﻟﺸﻬﺎﺩﺓ ،ﻛﺄﻥ ﻳﻌﻠﻢ ﺑﺄﻧﻪ ﻣﻨﺎﻓﻖ ،ﺃﻭ ﻳﻨﻜﺮ ﻣﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻀﺮﻭﺭﺓ ،ﻭﻳﺴﺘﺘﺎﺏ ﻓﻼ ﻳﺘﻮﺏ؛ ﻷﻥ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻜﻔﺮ ﺑﺪﻭﻥ ﺩﻟﻴﻞ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﻐﻲ ،ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺒﻐﻲ ﺃﻥ ﻧﺸﻬﺪ ﻋﻠﻰ ﻣﻌﲔ ﺃﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﻟﻪ ،ﻭﻻ ﻳﺮﲪﻪ ،ﺑﻞ ﳜﻠﺪﻩ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﺈﻥ ﻫﺬﺍ ﺣﻜﻢ ﺍﻟﻜﺎﻓﺮ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻛﻤﺎ ﺑﻮﺏ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺒﻐﻲ ،ﻭﺫﻛﺮ ﻓﻴﻪ ﻗﺼﺔ ﺍﻟﺮﺟﻠﲔ ﺍﳌﺘﻮﺍﺧﻴﲔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﺣﺪﳘﺎ ﻣﺬﻧﺐ ﻭﺍﻵﺧﺮ ﳎﺘﻬﺪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺎﻟﺸﻬﺎﺩﺓ …ﺇﱃ ﺁﺧﺮ ﺍﳊﺪﻳﺚ، ﻭﺃﻥ ﺍﺠﻤﻟﺘﻬﺪ ﻛﺎﻥ ﻳﺄﰐ ﺍﳌﺬﻧﺐ ،ﻭﻳﻘﻮﻝ ) :ﺍﺗﻖ ﺍﷲ ﻓﺮﺁﻩ ﻳﻮﻣﺎ ﻋﻠﻰ ﺫﻧﺐ ،ﻓﻘﺎﻝ ﻟﻪ :ﺍﺗﻖ ﺍﷲ ﻓﻐﻀﺐ ﺍﳌﺬﻧﺐ ،ﻓﻘﺎﻝ: ﺧﻠﲏ ﻭﺭﰊ ،ﺃﺑﻌﺜﺖ ﻋﻠﻲ ﺭﻗﻴﺒﺎ ،ﻓﻘﺎﻝ ﺍﺠﻤﻟﺘﻬﺪ :ﻭﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﷲ ﻟﻚ ،ﺃﻭ ﻻ ﻳﺪﺧﻠﻚ ﺍﳉﻨﺔ ،ﻓﺎﺟﺘﻤﻌﺎ ﻋﻨﺪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻓﻘﺎﻝ :ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺗﺄﱃ ﻋﻠﻲ ﺃﻻ ﺃﻏﻔﺮ ﻟﻔﻼﻥ ﺇﱐ ﻗﺪ ﻏﻔﺮﺕ ﻟﻪ ،ﻭﺃﺣﺒﻄﺖ ﻋﻤﻠﻚ ،ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ :ﺗﻜﻠﻢ ﺑﻜﻠﻤﺔ ﺃﻭﺑﻘﺖ ﺩﻧﻴﺎﻩ ﻭﺁﺧﺮﺗﻪ( . ﻓﺎﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﳌﻌﲔ ﺑﺎﻟﻜﻔﺮ ﻣﻦ ﺍﻟﺒﻐﻲ .ﻭﺛﺎﻧﻴﺎ :ﻷﻥ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳎﺘﻬﺪﺍ ﳐﻄﺌﺎ ﻣﻐﻔﻮﺭﺍ ﻟﻪ. ﻭﺛﺎﻟﺜﺎ :ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﱂ ﻳﺒﻠﻐﻪ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﻟﻨﺺ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ،ﻓﻴﻜﻮﻥ ﻣﻌﺬﻭﺭﺍ ﳉﻬﻠﻪ ﺑﺎﻟﻨﺼﻮﺹ . ﻭﺭﺍﺑﻌﺎ :ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺇﳝﺎﻥ ﻋﻈﻴﻢ ﻭﺣﺴﻨﺎﺕ ﺃﻭﺟﺒﺖ ﻟﻪ ﺭﲪﺔ ﺍﷲ ،ﻛﻤﺎ ﻏﻔﺮ ﺍﷲ ﻟﻠﺬﻱ ﻗﺎﻝ) :ﺇﺫﺍ ﻣﺖ
ﻓﺎﺳﺤﻘﻮﱐ ،ﰒ ﺃﺫﺭﻭﱐ( ﰒ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻣﻦ ﺧﺸﻴﺘﻪ ،ﻭﻛﺎﻥ ﻳﻈﻦ ﺃﻥ ﺍﷲ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﲨﻌﻪ ﻭﺇﻋﺎﺩﺗﻪ ﺃﻭ ﺷﻚ ﰲ ﺫﻟﻚ . ﻭﻫﺬﺍ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻗﺼﺔ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻱ ﺃﻣﺮ ﺃﻫﻠﻪ ﺃﻥ ﳛﺮﻗﻮﻩ ﻭﻳﺬﺭﻭﻩ ﰲ ﺍﻟﺒﺤﺮ ﳌﺎ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ ﲨﻊ ﺃﻫﻠﻪ ﻭﺃﺧﺬ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﺃﻥ ﳛﺮﻗﻮﻩ ﻭﻳﺬﺭﻭﻩ ،ﻭﻗﺎﻝ ) :ﺇﻥ ﻗﺪﺭ ﺍﷲ ﻋﻠﻲ ﻟﻴﻌﺬﺑﲏ ﻋﺬﺍﺑﺎ ﺷﺪﻳﺪﺍ( ﻭﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﺃﻬﻧﻢ ﺳﺤﻘﻮﻩ ﻭﺃﺣﺮﻗﻮﻩ ،ﻭﺃﻧﻪ ﻗﺎﻝ) :ﺫﺭﻭﺍ ﺑﻌﻀﻲ ﰲ ﺍﻟﺒﺤﺮ ﻭﺑﻌﻀﻲ ﰲ ﺍﻟﱪ ،ﻓﻔﻌﻠﻮﺍ ﺫﻟﻚ ﻓﺄﻣﺮ ﺍﷲ ﺍﻟﺒﺤﺮ ﻓﺠﻤﻊ ﻣﺎ ﻓﻴﻪ ،ﻭﺍﻟﱪ ﻓﺠﻤﻊ ﻣﺎ ﻓﻴﻪ ،ﻓﻘﺎﻝ :ﻗﻢ ﻓﺈﺫﺍ ﻫﻮ ﻗﺎﺋﻢ ﻗﺎﻝ ﺍﷲ :ﻣﺎ ﲪﻠﻚ ﻋﻠﻰ ﺫﻟﻚ ،ﻗﺎﻝ: ﺧﺸﻴﺘﻚ( ﻗﺎﻝ :ﰲ ﺍﳊﺪﻳﺚ )ﻓﻤﺎ ﺗﻼﻓﺎﻩ ﺑﻞ ﺭﲪﻪ( ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺇﳕﺎ ﻓﻌﻞ ﺫﻟﻚ ﻋﻦ ﺟﻬﻞ ﻟﻴﺲ ﻣﻌﺎﻧﺪﺍ ﻭﻻ ﻣﻜﺬﺑﺎ ﻭﻻ ﻣﺘﻌﻨﺘﺎ ،ﻭﻟﻜﻦ ﻓﻌﻠﻪ ﻋﻦ ﺟﻬﻞ ،ﻭﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﺍﳋﻮﻑ ﺍﻟﻌﻈﻴﻢ ،ﺃﻣﺎ ﻟﻮ ﺃﻧﻜﺮ ﺍﻟﺒﻌﺚ ﺃﻭ ﺃﻧﻜﺮ ﰒ ﺃﻳﻀﺎ ،ﻫﻮ ﱂ ﻳﻨﻜﺮ ﺍﻟﺒﻌﺚ ،ﺑﻞ ﻫﻮ ﻣﻌﺘﺮﻑ ﻣﻘﺮ ﺑﺎﻟﺒﻌﺚ ،ﻭﱂ ﻳﻨﻜﺮ ﻗﺪﺭﺓ ﺍﷲ ،ﻟﻜﻦ ﻇﻦ ﺃﻧﻪ ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻭﺃﺣﺮﻕ ﻭﺳﺤﻖ ﻭﺫﺭﻱ ﰲ ﺍﻟﺒﺤﺮ ﻭﺍﻟﱪ ،ﺇﻧﻪ ﻳﻔﻮﺕ ﻋﻠﻰ ﺍﷲ ،ﻭﺇﻻ ﻓﻬﻮ ﻣﻌﺘﺮﻑ ﻭﻣﺼﺪﻕ ﺑﺄﻧﻪ ﻟﻮ ﺗﺮﻙ ﻋﻠﻰ ﺣﺎﻟﻪ ﻟﺒﻌﺜﻪ ﺍﷲ. ﻭﺇﻥ ﺍﷲ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ،ﻟﻜﻦ ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺩﻗﻴﻘﺔ ﺧﻔﻴﺖ ﻋﻠﻴﻪ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﻭﺃﻥ ﻣﻦ ﺃﻧﻜﺮ ﺃﻣﺮﺍ ﺩﻗﻴﻘﺎ ﻣﺜﻠﻪ ﳚﻬﻠﻪ؛ ﻳﻜﻮﻥ ﻣﻌﺬﻭﺭ ﻓﻼ ﻳﻜﻔﺮ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ،ﺃﻣﺎ ﻟﻮ ﻛﺎﻥ ﻣﺘﻌﻤﺪﺍ ﺃﻧﻜﺮ ﺍﻟﺒﻌﺚ ﻣﺘﻌﻤﺪﺍ ﻋﻦ ﻋﻨﺎﺩ ﻭﻋﻦ ﺗﻜﺬﻳﺐ ،ﻓﻬﺬﺍ ﻻ ﺷﻚ ﰲ ﻛﻔﺮﻩ ،ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﺎ ﻓﻌﻞ ﺫﻟﻚ ﻋﺎﻣﺪﺍ ﻭﻻ ﻣﺘﻌﻨﺘﺎ ،ﻭﻟﻜﻦ ﻓﻌﻞ ﺫﻟﻚ ﻋﻦ ﺟﻬﻞ ،ﻭﲪﻠﻪ ﻋﻠﻴﻪ ﺍﳋﻮﻑ ﺍﻟﻌﻈﻴﻢ ،ﻓﻠﻬﺬﺍ ﻣﺎ ﳛﻜﻢ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺍﳌﻌﲔ ﺑﺎﻟﻜﻔﺮ ﺇﻻ ﺑﻌﺪ ﺍﻟﺘﺜﺒﺖ ﻭﻣﻌﺮﻓﺔ ﺣﺎﻟﻪ . ﻭﺧﺎﻣﺴﺎ :ﻗﺪ ﻳﻜﻮﻥ ﺣﺪﻳﺚ ﺍﻹﺳﻼﻡ ،ﻭﺣﺪﻳﺚ ﻋﻬﺪ ﺑﺎﻹﺳﻼﻡ ،ﻗﺪ ﻳﻜﻮﻥ ﻧﺸﺄ ﰲ ﺑﺎﺩﻳﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻭﻟﻜﻦ ﺍﻟﺘﻮﻗﻒ ﰲ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﰲ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻻ ﳝﻨﻌﻨﺎ ﺃﻥ ﻧﻌﺎﻗﺒﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﳌﻨﻊ ﺑﺪﻋﺘﻪ ﻭﺃﻥ ﻧﺴﺘﺘﻴﺒﻪ ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻠﻨﺎﻩ، ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﺘﺤﻘﺎ ﻟﻠﻘﺘﻞ ،ﰒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﰲ ﻧﻔﺴﻪ ﻛﻔﺮﺍ ،ﻗﻴﻞ :ﺇﻧﻪ ﻛﻔﺮ ،ﻭﺍﻟﻘﺎﺋﻞ ﻟﻪ ﻳﻜﻔﺮ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻟﺸﺮﻭﻁ، ﻭﺍﻧﺘﻔﺖ ﺍﳌﻮﺍﻧﻊ ،ﺃﻣﺎ ﻣﻌﺘﻘﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻓﻜﻤﺎ ﺳﺒﻖ ﺃﻬﻧﻢ ﻻ ﻳﻜﻔﺮﻭﻥ ﺑﺎﻟﻜﺒﺎﺋﺮ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ
ﺃﻭ ﺍﳋﻮﺍﺭﺝ ،ﻭﻻ ﳜﺮﺟﻮﻬﻧﻢ ﻣﻦ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﳋﻮﺍﺭﺝ ،ﻭﻻ ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻪ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﳌﺮﺟﺌﺔ ،ﺑﻞ ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻪ ﻣﺆﻣﻦ ،ﻳﺜﺒﺘﻮﻥ ﻟﻪ ﺃﺻﻞ ﺍﻹﳝﺎﻥ ،ﻭﻳﻨﻔﻮﻥ ﻋﻨﻪ ﻣﻄﻠﻖ ﺍﻹﳝﺎﻥ ،ﻳﺜﺒﺘﻮﻥ ﺃﺻﻞ ﺍﻹﳝﺎﻥ ،ﻭﻫﻮ ﻣﻄﻠﻖ ﺍﻹﳝﺎﻥ، ﻭﻳﻨﻔﻮﻥ ﻋﻨﻪ ﺍﻹﳝﺎﻥ ﺍﳌﻄﻠﻖ ،ﻓﻴﻘﻮﻟﻮﺍ ﻣﻄﻠﻖ ﺍﻹﳝﺎﻥ ﺛﺎﺑﺖ ﻟﻪ ،ﻭﺍﻹﳝﺎﻥ ﺍﳌﻄﻠﻖ ﻣﻨﻔﻲ ﻋﻨﻪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﻘﻴﻴﺪ ،ﻓﻴﻘﻮﻟﻮﻥ ﻫﻮ ﻣﺆﻣﻦ ﻧﺎﻗﺺ ﺍﻹﳝﺎﻥ ،ﻣﺆﻣﻦ ﻋﺎﺹ ،ﻣﺆﻣﻦ ﺑﺈﳝﺎﻧﻪ ﻓﺎﺳﻖ ﺑﻜﺒﲑﺗﻪ ،ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻨﻔﻲ ﻻ ﻳﻨﻔﻮﻥ ﻋﻨﻪ ﺍﻹﳝﺎﻥ، ﻭﻳﺴﻜﺘﻮﻥ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻟﻴﺲ ﺑﺼﺎﺩﻕ ﺍﻹﳝﺎﻥ ،ﻟﻴﺲ ﲟﺆﻣﻦ ﺣﻘﺎ ،ﻛﻤﺎ ﻫﻮ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﷲ ﺃﻋﻠﻢ. َ ،ﻭﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ﹶﺃ ْﻋﹶﻠﻢُ ﹶﺃﻥﱠ ﺃﹶﺣَﺪًﺍ ِﻣ ْﻨ ُﻬ ْﻢ َﻳ ْﺪﺧُﻞﹸ ﺍﻟﻨﱠﺎ َﺭ ﻫُ َﻮ ﹶﺃ ْﻳﻀًﺎ ِﻣ ْﻦ ﺍﻟﹾﺄﹶﻗﹾﻮَﺍﻝﹺ ﺍﻟﹾﻤُﺒَْﺘ َﺪ َﻋ ِﺔ ؛ َﺑ ﹾﻞ ﺍﻟﺴﱠﹶﻠﻒُ ﻭَﺍ ﹾﻟﹶﺄِﺋﻤﱠﺔﹸ ُﻣﺘﱠ ِﻔﻘﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﻣَﺎ ﺨ ُﺮﺟُﻮ ﹶﻥ ِﻣﻨْﻬَﺎ ).(١ ﺹ ِﻣ ْﻦ ﹶﺃﻧﱠﻪُ ﻟﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ َﻳ ْﺪﺧُ ﹶﻞ ﺍﻟﻨﱠﺎ َﺭ ﻗﹶﻮْﻡٌ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻘ ْﺒﹶﻠ ِﺔ ﹸﺛﻢﱠ َﻳ ْ ﺕ ﹺﺑ ِﻪ ﺍﻟﻨﱡﺼُﻮ ُ َﺗﻮَﺍَﺗ َﺮ ْ َﻭﹶﺃﻣﱠﺎ َﻣ ْﻦ َﺟ َﺰ َﻡ ﹺﺑﹶﺄﻧﱠﻪُ ﻟﹶﺎ َﻳ ْﺪﺧُﻞﹸ ﺍﻟﻨﱠﺎ َﺭ ﹶﺃ َﺣ ٌﺪ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻘ ْﺒﹶﻠ ِﺔ ﻓﹶﻬَﺬﹶﺍ ﻟﹶﺎ َﻧ ْﻌ ﹺﺮﻓﹸﻪُ ﹶﻗ ْﻮﻟﹰﺎ ِﻟﹶﺄ َﺣ ِﺪ . ﺻﻠﹰﺎ ﻭَﺇﹺﻧﱠﻤَﺎ ﻫُ َﻮ ﺗَ ﺨْﻮﹺﻳﻒٌ ﻟﹶﺎ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﹶﻟﻪُ ،ﻭَﻫَﺬﹶﺍ ِﻣ ْﻦ ﹶﺃ ﹾﻗﻮَﺍ ﹺﻝ ﺍ ﹾﻟ َﻤﻠﹶﺎ ِﺣ َﺪ ِﺓ ﻭَﺍﻟﹾﻜﹸﻔﱠﺎﺭﹺ . َﻭَﺑﻌْ َﺪﻩُ ﹶﻗ ْﻮﻝﹸ َﻣ ْﻦ َﻳﻘﹸﻮ ﹸﻝ :ﻣَﺎ ﹶﺛﻢﱠ ﻋَﺬﹶﺍﺏٌ ﹶﺃ ْ ﺨﻮﱢﻑُ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ ِﻋﺒَﺎ َﺩﻩُ ﻳَﺎ ِﻋﺒَﺎ ِﺩ ﻚ ﻳُ َ ﺤِﺘ ﹺﻬ ْﻢ ﹸﻇﻠﹶﻞﹲ ﹶﺫِﻟ َ َﻭ ُﺭﺑﱠﻤَﺎ ﺍ ْﺣَﺘ ﺞﱠ َﺑ ْﻌﻀُﻬُ ْﻢ ﹺﺑ ﹶﻘ ْﻮِﻟ ِﻪ } :ﹶﻟﻬُﻢ ﻣﱢﻦ ﹶﻓ ْﻮِﻗ ﹺﻬ ْﻢ ﻇﹸﻠﹶﻞﹲ ﻣﱢ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ ﻭَﻣِﻦ َﺗ ْ ﺨﻮﹺﻳﻔﹰﺎ ﺇ ﹶﺫ ﺍ ﻛﹶﺎ ﹶﻥ ُﻫﻨَﺎ َﻙ ﻣَ ﺨُﻮﻑٌ ﻳُ ْﻤ ِﻜﻦُ ُﻭﻗﹸﻮ ُﻋ ُﻪ ﻒ ﺇﻧﱠﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ َﺗ ْ ﺨﻮﹺﻳ ُ ﻓﹶﺎﺗﱠﻘﹸﻮ ِﻥ { ) (١٦ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ،ﹶﻓُﻴﻘﹶﺎ ﹸﻝ ﻟِﻬَﺬﹶﺍ :ﺍﻟﺘﱠ ْ ﲔ ﹺﺑﻤَﺎ ﻟﹶﺎ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﹶﻟﻪُ ﺨﺎِﺋ ِﻔ َ ﺻﻠﹸﻪُ ﺇﻳﻬَﺎ ُﻡ ﺍﹾﻟ َ ﻒ ﹶﻟ ِﻜ ْﻦ َﻳﻜﹸﻮ ﹸﻥ ﺣَﺎ ِ ﺨﻮﹺﻳ ُ ﺑﹺﺎﻟﹾﻤَ ﺨُﻮﻑِ ،ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ُﻫﻨَﺎ َﻙ ﻣَﺎ ﻳُ ْﻤ ِﻜ ﻦُ ُﻭ ﻗﹸﻮ ُﻋ ُﻪ ﺍ ْﻣَﺘَﻨ َﻊ ﺍﻟﺘﱠ ْ ﹶﻛﻤَﺎ َﺗ َﻮﻫﱠ َﻢ ﺍﻟﺼﱠﹺﺒﻲﱡ ﺍﻟﺼﱠ ِﻐﲑُ . ﺲ ُﻫﻨَﺎ َﻙ ﺷَﻲْﺀٌ ﻣَ ﺨُﻮﻑٌ ﺯَﺍ ﹶﻝ ﺤﺼُﻞﹸ ﹺﺑ ِﻪ ﺗَ ﺨْﻮﹺﻳﻒٌ ِﻟ ﹾﻠﻌُ ﹶﻘﻠﹶﺎ ِﺀ ﺍ ﹾﻟ ُﻤ َﻤﻴﱢﺰﹺﻳ َﻦ ِ .ﻟﹶﺄﻧﱠﻬُ ْﻢ ﺇﺫﹶﺍ َﻋِﻠﻤُﻮﺍ ﹶﺃﻧﱠﻪُ ﹶﻟ ْﻴ َ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ِﻣ ﹾﺜ ﹶﻞ ﻫَﺬﹶﺍ ﻟﹶﺎ َﻳ ْ ﺴ ﹶﻔﺔﹸ ﻭَﺍﻟﹾﻘﹶﺮَﺍﻣِﻄﹶﺔﹸ )( ٢ ﻑ ﻭَﻫَﺬﹶﺍ ﺷَﺒﹺﻴﻪٌ ﹺﺑﻤَﺎ َﺗﻘﹸﻮ ﹸﻝ " ﺍ ﹾﻟ َﻤﻠﹶﺎ ِﺣ َﺪﺓﹸ " ﺍ ﹾﻟﻤَُﺘ ﹶﻔ ﹾﻠ ِ ﺨ ْﻮ ُ ﺍ ﹾﻟ َ __________ ﻚ َﻋ ﹺﻦ ﺍﻟﻨﱠﹺﺒﻰﱢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ - ) - (١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺑﺮﻗﻢ)َ ( ٦٥٥٩ﻋ ْﻦ ﹶﻗﺘَﺎ َﺩ ﹶﺓ ﺣَﺪﱠﺛﹶﻨَﺎ ﹶﺃَﻧﺲُ ْﺑ ُﻦ ﻣَﺎِﻟ ٍ ﲔ«. ﺠ َﻬﻨﱠ ِﻤﻴﱢ َ ﺠﻨﱠ ِﺔ ﺍ ﹾﻟ َ ﺠﻨﱠ ﹶﺔ ،ﻓﹶﻴُﺴَﻤﱢﻴﻬﹺﻢْ ﹶﺃ ْﻫﻞﹸ ﺍ ﹾﻟ َ ﺨﺮُﺝُ ﻗﹶﻮْﻡٌ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﺑ ْﻌ َﺪ ﻣَﺎ َﻣﺴﱠ ُﻬ ْﻢ ﻣِﻨْﻬَﺎ ﺳَﻔﹾﻊٌ ،ﹶﻓَﻴ ْﺪ ُﺧﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َ ﻗﹶﺎ ﹶﻝ » َﻳ ْ ﺍﻟﺴﻔﻊ :ﺣﺮﺍﺭﺓ ﺍﻟﻨﺎﺭ ﺨ ْﺪ ﹺﺭﻯﱢ ﻭَﺃﹶﺑﹺﻰ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﻗﹶﺎ ﹶﻻ ﻗﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺮﻗﻢ)َ (١١٩٨٥ﻋ ْﻦ ﹶﺃﺑﹺﻰ َﺳﻌِﻴ ٍﺪ ﺍ ﹾﻟ ُ ﺖ ﺕ ﻟِﻬَﺬﹶﺍ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ َﻫ ﹾﻞ َﻋ ِﻤ ﹾﻠ َ ﻼ ِﻥ َﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻠﱠ ُﻪ َﻷ َﺣ ِﺪ ِﻫﻤَﺎ ﻳَﺎ ﺍ ْﺑ َﻦ ﺁ َﺩ َﻡ ﻣَﺎ ﹶﺃ ْﻋ َﺪ ْﺩ َ ﺨﺮُﺝُ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ َﺭﺟُ ﹶ ﻭﺳﻠﻢ » -ﺁ ِﺧﺮُ َﻣ ْﻦ َﻳ ْ ﺴ َﺮ ﹰﺓ َﻭَﻳﻘﹸﻮ ﹸﻝ ﻟِﻶ َﺧ ﹺﺮ ﻳَﺎ ﺍ ْﺑ َﻦ ﺁ َﺩ َﻡ ﻣَﺎ َﺧﻴْﺮﹰﺍ ﹶﺃ ْﻭ َﺭ َﺟ ْﻮَﺗﻨﹺﻰ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﻻ ﻳَﺎ َﺭﺏﱢ .ﹶﻓﻴُ ْﺆ َﻣﺮُ ﹺﺑ ِﻪ ﹺﺇﻟﹶﻰ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﻫُ َﻮ ﹶﺃ َﺷﺪﱡ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﻨﱠﺎ ﹺﺭ َﺣ ْ ﺖ ﺃﹶﺭْﺟُﻮ ﹺﺇ ﹾﺫ ﹶﺃ ْﺧ َﺮ ْﺟَﺘﻨﹺﻰ ﹶﺃ ﹾﻥ ﹶﻻ ُﺗﻌِﻴ َﺪﻧﹺﻰ ﺖ َﺧﻴْﺮﹰﺍ ﹶﺃ ْﻭ َﺭ َﺟ ْﻮَﺗﻨﹺﻰ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﻧ َﻌ ْﻢ ﻳَﺎ َﺭﺏﱢ ﹶﻗ ْﺪ ﹸﻛ ْﻨ ُ ﺕ ﻟِﻬَﺬﹶﺍ ﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ َﻫ ﹾﻞ َﻋ ِﻤ ﹾﻠ َ ﹶﺃ ْﻋ َﺪ ْﺩ َ ﺏ ﺠ َﺮ ِﺓ ﹶﻓﹶﺄ ْﺳَﺘ ِﻈﻞﱠ ﺑﹺﻈِﻠﱢﻬَﺎ ﻭَﺁﻛﹸ ﹶﻞ ِﻣ ْﻦ ﹶﺛ َﻤ ﹺﺮﻫَﺎ َﻭﹶﺃ ْﺷ َﺮ َ ﺖ َﻫ ِﺬ ِﻩ ﺍﻟﺸﱠ َ ﺤ َ ﻯ َﺭﺏﱢ ﹶﺃِﻗﺮﱠﻧﹺﻰ َﺗ ْ ﺠ َﺮ ﹲﺓ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ ﻓِﻴﻬَﺎ ﹶﺃﺑَﺪﹰﺍ .ﹶﻓﺘُ ْﺮﹶﻓﻊُ ﹶﻟﻪُ َﺷ َ ﺴﻦُ ِﻣ َﻦ ﺍﻷُﻭﻟﹶﻰ َﻭﹶﺃ ﹾﻏ َﺪ ﻕُ ﻣَﺎ ًﺀ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺠ َﺮ ﹲﺓ ِﻫ َﻰ ﹶﺃ ْﺣ َ ِﻣ ْﻦ ﻣَﺎﺋِﻬَﺎ .ﹶﻓُﻴﻌَﺎ ِﻫﺪُﻩُ ﹶﺃ ﹾﻥ ﹶﻻ َﻳﺴْﹶﺄﹶﻟﻪُ ﻏﹶﻴْﺮَﻫَﺎ ﻓﹶﻴُﺪْﻧﹺﻴﻪِ ﻣِﻨْﻬَﺎ ﹸﺛﻢﱠ ﺗُ ْﺮﹶﻓﻊُ ﹶﻟﻪُ َﺷ َ ﺏ ِﻣ ْﻦ ﻣَﺎﺋِﻬَﺎ .ﹶﻓَﻴ ﻘﹸﻮ ﹸﻝ ﻳَﺎ ﺍ ْﺑ َﻦ ﻚ ﻏﹶﻴْﺮَﻫَﺎ ﹶﺃِﻗﺮﱠﻧﹺﻰ ﺗَ ﺤْﺘَﻬَﺎ ﹶﻓﹶﺄ ْﺳَﺘ ِﻈﻞﱠ ﹺﺑ ِﻈﻠﱢﻬَﺎ ﻭَﺁﻛﹸ ﹶﻞ ِﻣ ْﻦ ﺛﹶﻤَﺮﹺﻫَﺎ َﻭﹶﺃ ْﺷ َﺮ َ ﻯ َﺭﺏﱢ َﻫ ِﺬ ِﻩ ﹶﻻ ﹶﺃﺳْﹶﺄﻟﹸ َ ﹶﺃ ْ ﻚ ﻏﹶﻴْﺮَﻫَﺎ . ﻯ َﺭﺏﱢ َﻫ ِﺬ ِﻩ ﹶﻻ ﹶﺃﺳْﹶﺄﻟﹸ َ ﺁ َﺩ َﻡ ﹶﺃﹶﻟ ْﻢ ُﺗﻌَﺎ ِﻫ ْﺪﻧﹺﻰ ﹶﺃ ﹾﻥ ﹶﻻ ﺗَﺴْﺄﹶﻟﹶﻨﹺﻰ ﻏﹶﻴْﺮَﻫَﺎ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ ﺴﻦُ ِﻣ َﻦ ﺍﻷُ َﻭﹶﻟَﻴﻴْ ﹺﻦ َﻭﹶﺃﻏﹾ َﺪ ﻕُ ﻣَﺎ ًﺀ ﺠﻨﱠ ِﺔ ِﻫ َﻰ ﹶﺃ ْﺣ َ ﺏ ﺍ ﹾﻟ َ ﺠ َﺮ ﹲﺓ ِﻋ ْﻨ َﺪ ﺑَﺎ ﹺ ﹶﻓﻴُ ِﻘﺮﱡﻩُ ﺗَ ﺤْﺘَﻬَﺎ َﻭُﻳﻌَﺎ ِﻫﺪُﻩُ ﹶﺃ ﹾﻥ ﹶﻻ َﻳﺴْﹶﺄﹶﻟﻪُ ﻏﹶﻴْﺮَﻫَﺎ ﹸﺛﻢﱠ ﺗُ ْﺮﹶﻓﻊُ ﹶﻟﻪُ َﺷ َ ﺏ ِﻣ ْﻦ ﻣَﺎﺋِﻬَﺎ .ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺍ ْﺑ َﻦ ﻚ ﻏﹶﻴْﺮَﻫَﺎ ﹶﻓﹶﺄِﻗﺮﱠﻧﹺﻰ ﺗَ ﺤْﺘَﻬَﺎ ﹶﻓﹶﺄ ْﺳَﺘ ِﻈﻞﱠ ﺑﹺﻈِﻠﱢﻬَﺎ ﻭَﺁﻛﹸ ﹶﻞ ِﻣ ْﻦ ﺛﹶﻤَﺮﹺﻫَﺎ َﻭﹶﺃ ْﺷ َﺮ َ ﻯ َﺭﺏﱢ ﹶﻻ ﹶﺃﺳْﹶﺄﻟﹸ َ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ ﻚ ﻏﹶﻴْﺮَﻫَﺎ .ﹶﻓ ﻴُ ِﻘﺮﱡﻩُ ﺗَ ﺤْﺘَﻬَﺎ َﻭُﻳﻌَﺎ ِﻫﺪُﻩُ ﹶﺃ ﹾﻥ ﹶﻻ َﻳﺴْﹶﺄﹶﻟﻪُ ﻯ َﺭﺏﱢ َﻫ ِﺬ ِﻩ ﹶﻻ ﹶﺃﺳْﹶﺄﻟﹸ َ ﺁ َﺩ َﻡ ﹶﺃﹶﻟ ْﻢ ُﺗﻌَﺎ ِﻫ ْﺪﻧﹺﻰ ﹶﺃ ﹾﻥ ﹶﻻ ﺗَﺴْﺄﹶﻟﹶﻨﹺﻰ ﻏﹶﻴْﺮَﻫَﺎ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ
ﺠﻨﱠ ﹶﺔ. ﻯ َﺭﺏﱢ ﹶﺃ ْﺩ ِﺧ ﹾﻠﻨﹺﻰ ﺍ ﹾﻟ َ ﻼ َﻳَﺘﻤَﺎﹶﻟﻚُ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﹶﺃ ْ ﺠﻨﱠ ِﺔ ﹶﻓ ﹶ ﺕ ﹶﺃ ْﻫ ﹺﻞ ﺍﹾﻟ َ ﺻﻮَﺍ َ ﻏﹶﻴْﺮَﻫَﺎ ﹶﻓَﻴﺴْ َﻤ ﻊُ ﹶﺃ ْ ﻼﹶﺛ ِﺔ ﹶﺃﻳﱠﺎ ﹴﻡ ِﻣ ْﻦ ﹶﺃﻳﱠﺎ ﹺﻡ ﺍﻟ ﱡﺪﻧْﻴَﺎ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ ﺴﹶﺄ ﹶﻝ ﻭَﻳَﺘَﻤَﻨﱠﻰ ِﻣ ﹾﻘﺪَﺍ َﺭ ﹶﺛ ﹶ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺗﺒَﺎ َﺭ َﻙ َﻭَﺗﻌَﺎﻟﹶﻰ َﺳ ﹾﻞ َﻭَﺗ َﻤﻦﱠَ .ﻭﻳُﹶﻠﻘﱢﻨُﻪُ ﺍﻟﻠﱠ ُﻪ ﻣَﺎ ﹶﻻ ِﻋ ﹾﻠ َﻢ ﹶﻟﻪُ ﹺﺑ ِﻪ ﹶﻓَﻴ ْ ﺸ َﺮﺓﹸ ﹶﺃ ْﻣﺜﹶﺎِﻟ ِﻪ َﻣ َﻌﻪُ « .ﹸﺛﻢﱠ ﺨ ْﺪ ﹺﺭﻯﱡ » َﻭ ِﻣ ﹾﺜﻠﹸﻪُ َﻣ َﻌ ﻪُ « .ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﻫُ َﺮﻳْ َﺮ ﹶﺓ » َﻭ َﻋ َ ﺖ « .ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﺳَﻌِﻴ ٍﺪ ﺍ ﹾﻟ ُ ﻚ ﻣَﺎ َﺳﹶﺄ ﹾﻟ َ ﺍ ْﺑ َﻦ ﺁ َﺩ َﻡ ﹶﻟ َ ﺖ َﻭﺃﹸ َﺣﺪﱢﺙﹸ ﹺﺑﻤَﺎ َﺳ ِﻤ ْﻌﺖُ .ﻭﻫﻮ ﺣﺴﻦ ﺙ ﹺﺑﻤَﺎ َﺳ ِﻤ ْﻌ َ ﻗﹶﺎ ﹶﻝ ﹶﺃ َﺣ ُﺪ ُﻫﻤَﺎ ِﻟﺼَﺎ ِﺣﹺﺒ ِﻪ َﺣﺪﱢ ﹾ ) - (٢ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ) -ﺝ / ٣ﺹ ( ٣٧٤٥ ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ١٦٦٦٦ﺍﻟﻘﺮﺍﻣﻄﺔ ...ﺗﻌﺮﻳﻔﻬﻢ..ﻭﻣﻌﺘﻘﺪﺍﻬﺗﻢ ﺗﺎﺭﻳﺦ ﺍﻟﻔﺘﻮﻯ ٠٧ :ﺭﺑﻴﻊ ﺍﻷﻭﻝ ١٤٢٣ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﻫﻢ ﺍﻟﻘﺮﺍﻣﻄﺔ؟ ﺍﻟﻔﺘﻮﻯ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﻣﺎ ﺑﻌﺪ: ﻼ ﻋﻦ ﻛﺘﺎﺏ ) ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ(. ﻓﺈﻟﻴﻚ ﻣﻠﺨﺼﹰﺎ ﻋﻦ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻧﻘ ﹰ
ﺑﺘﺼﺮﻑ :ﻫﻲ ﺣﺮﻛﺔ ﺑﺎﻃﻨﻴﺔ ﻫﺪﺍﻣﺔ ﺗﻨﺴﺐ ﺇﱃ ﲪﺪﺍﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﻭﻳﻠﻘﺐ " ﺑﻘﺮﻣﻂ " ﻟﻘﺼﺮ ﻗﺎﻣﺘﻪ ﻭﺳﺎﻗﻴﻪ ،ﻭﻣﻦ ﺃﻫﻢ ﻣﻌﺘﻘﺪﺍﻬﺗﻢ ﻣﺎ ﻳﻠﻲ : ﺇﻟﻐﺎﺀ ﺃﺣﻜﺎﻡ ﺍﻹﺳﻼﻡ ﺍﻷﺳﺎﺳﻴﺔ ﻛﺎﻟﺼﻮﻡ ،ﻭﺍﻟﺼﻼﺓ ،ﻭﺳﺎﺋﺮ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻷﺧﺮﻯ. ﻭﻳﻌﺘﻘﺪﻭﻥ ﺑﺈﺑﻄﺎﻝ ﺍﻟﻘﻮﻝ ﺑﺎﳌﻌﺎﺩ ﻭﺍﻟﻌﻘﺎﺏ ،ﻭﺃﻥ ﺍﳉﻨﺔ ﻫﻲ ﺍﻟﻨﻌﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻌﺬﺍﺏ ﻫﻮ :ﺍﺷﺘﻐﺎﻝ ﺃﺻﺤﺎﺏﺍ ﻟﺸﺮﺍﺋﻊ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ ﻭﺍﳉﻬﺎﺩ. ﳚﻌﻠﻮﻥ ﺍﻟﻨﺎﺱ ﺷﺮﻛﺎﺀ ﰲ ﺍﻟﻨﺴﺎﺀ ﲝﺠﺔ ﺍﺳﺘﺌﺼﺎﻝ ﺃﺳﺒﺎﺏ ﺍﳌﺒﺎﻏﻀﺔ. -ﻭﻣﻦ ﺗﺄﻭﻳﻼﻬﺗﻢ ﺃﻥ ﺍﻟﺼﻴﺎﻡ ﻫﻮ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﻛﺸﻒ ﺍﻟﺴﺮ ،ﻭﺍﻟﺒﻌﺚ ﻫﻮ ﺍﻻﻫﺘﺪﺍﺀ ﺇﱃ ﻣﺬﻫﺒﻬﻢ ،ﻭﺍﻟﻨﱯ :ﻫﻮ ﻋﺒﺎﺭﺓ
ﻋﻦ ﺷﺨﺺ ﻓﺎﺿﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﻟﻪ ﺍﻷﻭﻝ ﻗﻮﺓ ﻗﺪﺳﻴﺔ ﺻﺎﻓﻴﺔ ،ﻭﺍﻟﻘﺮﺁﻥ :ﻫ ﻮ ﺗﻌﺒﲑ ﳏﻤﺪ ﻋﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﻓﺎﺿﺖ ﻋﻠﻴﻪ . ﻳﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺩ ﺇﳍﲔ ﻗﺪﳝﲔ ،ﺃﺣﺪﳘﺎ ﻋﻠﻪ ﰲ ﻭﺟﻮﺩ ﺍﻟﺜﺎﱐ ،ﻭﺃﻥ ﺍﻟﺴﺎﺑﻖ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺘﺎﱄ ﻻ ﺑﻨﻔﺴﻪ .ﻭﻳﺘﺴﻠﻠﻮﻥ ﺑﺄﻓﻜﺎﺭﻫﻢ ﺍﻟﻜﻔﺮﻳﺔ ﲢﺖ ﺷﻌﺎﺭ ﺣﺐ ﺁﻝ ﺍﻟﺒﻴﺖ ﻭﺃﻬﻧﻢ ﻇﻠﻤﻮﺍ ،ﻭﻳﻐﺮﺭﻭﻥ ﺑﺎﻟﺪﳘﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻨﻄﻠﻲ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺮ. ﻭﳌﻌﺮﻓﺔ ﻣﺰﻳﺪ ﻣﻦ ﺃﺧﺒﺎﺭﻫﻢ ﻳﻜﻤﻦ ﻣﺮﺍﺟﻌﺔ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﻟﻴﺔ : ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ. ﻛﺸﻒ ﺃﺳﺮﺍﺭ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺃﺧﺒﺎﺭ ﺍﻟﻘﺮﺍﻣﻄﺔ. ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻟﻠﺸﻬﺮﺳﺘﺎﱐ.ﻭﺍﷲ ﺃﻋﻠﻢ. ﺍﳌﻔﱵ :ﻣﺮﻛﺰ ﺍﻟﻔﺘﻮﻯ ﺑﺈﺷﺮﺍﻑ ﺩ.ﻋﺒﺪﺍﷲ ﺍﻟﻔﻘﻴﻪ
ﺱ ﹺﺑﹺﺈ ﹾﻇﻬَﺎ ﹺﺭ ﹸﺃﻣُﻮ ﹴﺭ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮ ْﻋ ِﺪ ﻭَﺍﻟﹾﻮَﻋِﻴﺪِ ﻟﹶﺎ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺕ ﺍﻟﻠﱠ ِﻪ َﻭ َﺳﻠﹶﺎ ُﻣ ُﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ :ﺧَﺎﻃﹶﺒُﻮﺍ ﺍﻟﻨﱠﺎ َ ﺻﹶﻠﻮَﺍ ُ ﺤﻮُﻫُ ْﻢ ِ :ﻣ ْﻦ ﹶﺃﻥﱠ ﺍﻟﺮﱡﺳُ ﹶﻞ َ َﻭَﻧ ْ ﺲ َﺑ ْﻌ َﺪ ﺍ ﹾﻟ ُﻤﻔﹶﺎ َﺭﹶﻗ ِﺔ َ ،ﻭﻣَﺎ ﹶﺃ ﹾﻇ َﻬﺮُﻭ ُﻩ ﹶﻟ ُﻬ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟ َﻮ ْﻋ ِﺪ ﻭَﺍﻟﹾﻮَﻋِﻴﺪِ ﻟﹶﻬَﺎ ﻓِﻲ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻦ ﻭَﺇﹺﻧﱠﻤَﺎ ِﻫ َﻲ ﺃﹶﻣْﺜﹶﺎﻝﹲ ﻣَﻀْﺮُﻭﺑَﺔﹲ ِﻟﺘُﻔﹾ َﻬ َﻢ ﺣَﺎ ﹸﻝ ﺍﻟﻨﱠ ﹾﻔ ﹺ ﺤِﺘ ﹺﻬ ْﻢ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﺇ ﹾﺫ ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ ﻳُ ْﻤ ِﻜﻦُ َﺗ ﹾﻘ ﹺﻮﳝُﻬُ ْﻢ ﺇﻟﱠﺎ ﹺﺑ َﻬ ِﺬ ِﻩ ﺍﻟﻄﱠﺮﹺﻳ ﹶﻘ ِﺔ . ﺼﹶﻠ َ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﹶﻟ ﻪُ ﹶﻓﹺﺈﻧﱠﻤَﺎ ﻳُ َﻌ ﻠﱠﻖُ ِﻟ َﻤ ْ ﻚ ﹶﻟﻜﹶﺎ ﹶﻥ َﺧﻮَﺍﺹﱡ ﺍﻟﺮﱡﺳُ ﹺﻞ َﻭ " ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ " َﻣ َﻊ ﹶﺃﻧﱠﻪُ َﻣ ْﻌﻠﹸﻮ ُﻡ ﺍ ﹾﻟ ﹶﻔﺴَﺎ ِﺩ ﺑﹺﺎﻟﻀﱠﺮُﻭ َﺭ ِﺓ ِﻣ ْﻦ ﺩِﻳ ﹺﻦ ﺍﻟﺮﱡﺳُ ﹺﻞ ؛ ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ ﹶﻛ ﹶﺬِﻟ َ ﺴ ﹶﻔ ِﺔ ﺐ َﺧﻮَﺍﺹﱠ َﻣﻠﹶﺎ ِﺣ َﺪ ِﺓ ﺍ ﹾﻟﻤَُﺘ ﹶﻔ ﹾﻠ ِ ﻚ ﻭَﺇﹺﺫﹶﺍ َﻋ ِﻠﻤُﻮ ُﻩ ﺯَﺍﻟﹶﺖْ ﻣُ ﺤَﺎﹶﻓ ﹶﻈﺘُﻬُ ْﻢ َﻋﻠﹶﻰ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﻭَﺍﻟﻨﱠﻬْﻲﹺ ،ﹶﻛﻤَﺎ ُﻳﺼِﻴ ُ ﺍﻟﹾﺄﹶﺫﹾﻛِﻴَﺎﺀِ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﹶﺫِﻟ َ ﻭَﺍ ﹾﻟ ﹶﻘﺮَﺍ ِﻣ ﹶﻄ ِﺔ ِ :ﻣ ْﻦ ﺍﻹﺳْﻤﺎﻋﻴﻠﻴﱠ ﺔِ )( ١ __________ ) - (١ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ) -ﺝ / ٤ﺹ (١٣ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻓﺘﻮﻯ ﺭﻗﻢ ):(٥٥٠٨ ﺱ :ﻣﺎ ﻗﻮﻝ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻜﺮﺍﻡ ﰲ ﺣﻖ ﻓﺮﻗﺔ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ -ﺍﻷﻏﺎﺧﺎﻧﻴﺔ -ﺍﻟﱵ ﻳﺴﻜﻦ ﺃﻓﺮﺍﺩﻫﺎ ﰲ ﺍﻟﺒﻼﺩ ﺍﳌﺨﺘﻠﻔﺔ ﺧﺼﻮ ﺻًﺎ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ،ﻧﺬﻛﺮ ﺑﻌﺾ ﻣﻌﺘﻘﺪﺍﻬﺗﻢ ﻭﺃﻗﻮﺍﳍﻢ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ
ﻋﻘﺎﺋﺪﻫﻢ ﻫﻨﺎ.
) (١ﺍﻟﻜﻠﻤﺔ :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪًﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﺃﺷﻬﺪ ﺃﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺍﷲ ،ﻫﺬﻩ ﻛﻠﻤﺘﻬﻢ ﻣﻘﺎﻡ ﻛﻠﻤﺔ ﺍﻹﺳﻼﻡ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﻳﺴﻤﻮﻬﻧﺎ ﺑـ :ﺍﻟﻜﻠﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻘﻴﻘﺔ. ) (٢ﺍﻹﻣﺎﻡ :ﻭﻫﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺃﻏﺎﺧﺎﻥ ﺷﺎﻩ ﻛﺮﱘ ﻫﻮ ﺇﻣﺎﻣﻬﻢ ،ﻭﻫﻮ ﻣﺎﻟﻚ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺑﺎﳋﲑ ﻭﺍﻟﺸﺮ ،ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻪ ﻫﻮ ﺍﳊﺎﻛﻢ ﰲ ﺍﻟﻌﺎﱂ ﺑﻘﻀﻪ ﻭﻗﻀﻴﻀﻪ. ) (٣ﺍﻟﺸﺮﻳﻌﺔ :ﻫﻢ ﻻ ﻳﺮﻭﻥ ﺍﺗﺒﺎﻉ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻞ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺃﻏﺎﺧﺎﻥ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻨﺎﻃﻖ ﻭﺍﻟﻘﺮﺁﻥ ﺍﳊﻘﻴﻘﻲ ﺍﻷﺻﻠﻲ ،ﻭﻫﻮ ﺍﻟﻜﻌﺒﺔ ﻭﻫﻮ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﻭﻫﻮ ﺍﳌﺘﺒﻮﻉ ﺍﳌﺘﺒﻊ ﻭﻻ ﻳﻜﻮﻥ ﺷﻲﺀ ﺳﻮﺍﻩ ﳚﺐ ﺍﺗﺒﺎﻋﻪ ،ﻭﰲ ﻛﺘﺒﻬﻢ ﺃﻥ ﻣﺎ ﺫﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻈﺎﻫﺮﻱ ﻣﻦ ﻟﻔﻆ ﺍﷲ ﻣﺼﺪﺍﻗﻪ ﺍﻹﻣﺎﻡ ﺃﻏﺎﺧﺎﻥ. ) (٤ﺍﻟﺼﻼﺓ :ﻫﻢ ﻻ ﻳﻌﺘﻘﺪﻭﻥ ﻭﺟﻮﺏ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻳﻘﻮﻟﻮﻥ ﺑﻮﺟﻮﺏ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﺜﻼ ﺛﺔ ﻣﻜﺎﻬﻧﺎ. ) (٥ﺍﳌﺴﺠﺪ :ﻫﻢ ﻳﺘﺨﺬﻭﻥ ﻣﻌﺒﺪًﺍ ﺁﺧﺮ ﻣﻜﺎﻥ ﺍﳌﺴﺠﺪ ﻭﻳﺴﻤﻮﻧﻪ ﺑـ :ﲨﺎﻋﺖ ﺧﺎﻧﺔ. ) (٦ﺍﻟﺰﻛﺎﺓ :ﻫﻢ ﳚﺤﺪﻭﻥ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻳﺆﺩﻭﻥ ﻣﻜﺎﻬﻧﺎ ﻣﻦ ﲨﻴﻊ ﺃﺻﻨﺎﻑ ﺍﳌﺎﻝ ﻋﺸﺮﻫﺎ ﻟﻸﻏﺎﺧﺎﻥ ﻭﻳﺴﻤﻮﻧﻪ ﺑـ :ﻣﺎﻝ ﺍﻟﻮﺍﺟﺒﺎﺕ -ﺩﻭﺷﻮﻧﺪ - ) (٧ﺍﻟﺼﻮﻡ :ﻳﻨﻜﺮﻭﻥ ﻓﺮﺿﻴﺔ ﺻﻮﻡ ﺭﻣﻀﺎﻥ . ) (٨ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﻔﺮﺿﻴﺔ ﺣﺞ ﺍﻟﺒﻴﺖ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻷﺻﻞ ﺃﻏﺎﺧﺎﻥ ﻫﻮ ﺍﳊﺞ. ) (٩ﺍﻟﺴﻼﻡ :ﳍﻢ ﲢﻴﺔ ﳐﺼﻮﺻﺔ ﻣﻜﺎﻥ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻳﻘﻮﻟﻮﻥ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ) :ﻋﻠﻲ ﻣﺪﺩ( ﺃﻱ ﺃﻋﺎﻧﻚ ﻋﻠﻲ ،ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺟﻮﺍﺑﻪ) :ﻣﻮﱃ ﻋﻠﻲ ﻣﺪﺩ( ﻣﻜﺎﻥ ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ .ﻫﺬﻩ ﻧﺒﺬﺓ ﻣﻦ ﺃﻗﻮﺍﳍﻢ ﻭﻋﻘﺎﺋﺪﻫﻢ ،ﻓﺎﻵﻥ ﻧﺴﺄﻝ ﻋﻦ ﻋﺪﺓ ﺃﻣﻮﺭ: ) (١ﻫﻞ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻣﻦ ﻓﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻡ ﻣﻦ ﻓﺮﻕ ﺍﻟﻜﻔﺮﻳﺔ. ) (٢ﻫﻞ ﳚﻮﺯ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻰ ﻣﻮﺗﺎﻫﻢ ﺻﻼﺓ ﺍﳉﻨﺎﺯﺓ؟ ) (٣ﻫﻞ ﳚﻮﺯ ﺃﻥ ﻳﺪﻓﻨﻮﺍ ﰲ ﻣﻘﺎﺑﺮ ﺍﳌﺴﻠﻤﲔ؟
) (٤ﻫﻞ ﲡﻮﺯ ﻣﻨﻜﺎﺣﺘﻬﻢ؟ ) (٥ﻫﻞ ﲢﻞ ﺫﺑﻴﺤﺘﻬﻢ؟ ) (٦ﻫﻞ ﻳﻌﺎﻣﻞ ﻣﻌﻬﻢ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻤﲔ؟ ﻧﺴﺄﻝ ﻣﻨﻜﻢ ﺑﺎﺳﻢ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺃﻥ ﺗﺼﺪﺭﻭﺍ ﺟﻮﺍﺏ ﺍﻻﺳﺘﻔﺘﺎﺀ ﻭﺗﺰﳛﻮﺍ ﺍﻟﺸﺒﻬﺎﺕ ﻋﻦ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ؛ ﻷﻥ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻳﺒﻄﻨﻮﻥ ﻋﻘﺎﺋﺪﻫﻢ ﺇﱃ ﺍﻵﻥ ﻭﻟﺬﺍ ﲰﺎﻫﻢ ﺍﳌﺘﻘﺪﻣﻮﻥ ﻣﻦ ﺍﳌﺸﺎﺋﺦ ﺑـ :ﺍﻟﺒﺎﻃﻨﻴﺔ ،ﻭﺍﻵﻥ ﻫﻢ ﺃﻇﻬﺮﻭﺍ ﻋﻘﺎﺋﺪﻫﻢ ﻭﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ﺟﻬﺮًﺍ؛ ﺍﺑﺘﻐﺎﺀ ﺇﺯﺍﻏﺔ ﺍﳌﺴﻠﻤﲔ ﰲ ﻋﻘﺎﺋﺪﻫﻢ ﻭﻟﻮﺟﻮﻩ ﺃﺧﺮ ﻻ ﻧﻌﻠﻤﻬﺎ . ﻭﰲ ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ) -ﺝ / ١٥ﺹ ( ٥٠٣ " ﺍﻹﲰﺎﻋﻴﻠﻴﺔ" ﺍﺠﻤﻟﻴﺐ ﺩ .ﻋﻠﻲ ﺑﻦ ﺣﺴﻦ ﺍﻷﳌﻌﻲ ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺧﺎﻟﺪ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﻔﻬﺮﺳﺔ /ﺍﳉﺪﻳﺪ ﺍﻟﺘﺎﺭﻳﺦ ١٤٢٥/٢/٢٤ﻫـ
ﺍﻟﺴﺆﺍﻝ
ﺃﺭﺟﻮ ﺗﻮﺿﻴﺢ ﻭﻣﻮﻗﻒ ﺍﻟﺸﺮﻉ ﻣﻦ ﻃﺎﺋﻔﺔ ﺗﺴﻤﻰ " ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻟﻨﺰﺍﺭﻳﺔ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ" ﻭﻣﺎ ﻫﻲ ﻣﻌﺘﻘﺪﺍﻬﺗﻢ ﻭﺃﻓﻀﻞ ﻃﺮﻳﻘﺔ ﻟﺪﻋﻮﻬﺗﻢ؟ ﺍﳉﻮﺍﺏ ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪﻯ ﻬﺑﺪﺍﻩ ﻭﺑﻌﺪ: ﻓﺈﻥ ﻓﺮﻗﺔ ﺍﻟﻨﺰﺍﺭﻳﺔ ﻣﻦ ﻓﺮﻕ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ،ﻭﺗﻨﺴﺐ ﺇﱃ ﻧﺰﺍﺭ ﺑﻦ ﺍﳌﺴﺘﻨﺼﺮ ﺍﻹﲰﺎﻋﻴﻠﻲ )ﺕ٤٨٧:ﻫـ( ﻭﻗﺪ ﺧﻠﻔﻪ ﺍﺑﻨﺎﻩ ﻧﺰﺍﺭ ﺍﻷﻛﱪ ،ﻭﺍﳌﺴﺘﻌﻠﻲ ﻓﺼﺎﺭﻭﺍ ﻧﺰﺍﺭﻳﺔ ،ﻭﻣﺴﺘﻌﻠﻴﺔ ،ﻭﻛﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟﻐﻠﺒﺔ ﻟﻠﻤﺴﺘﻌﻠﻴﺔ ﺍﻟﺬﻳﻦ ﺣﻜﻤﻮﺍ ﻣﺼﺮ، ﻭﺍﻟﻴﻤﻦ ﻭﻏﲑﻫﺎ ،ﻭﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻨﺰﺍﺭﻳﺔ ﺍﳊﺸﺎﺷﻮﻥ ﺍﻟﺬﻳﻦ ﺍﻧﺘﺸﺮﻭﺍ ﺑﺎﻟﺸﺎﻡ ﻭﺑﻼﺩ ﻓﺎﺭﺱ ﻭﻏﲑﻫﺎ ،ﻭﻣﻦ ﺃﺑﺮﺯ ﺭﺟﺎﳍﻢ ﺍﳊﺴﻦ ﺍﺑﻦ ﺍﻟﺼﺒﺎﺡ ﻓﺎﺭﺳﻲ ﺍﻷﺻﻞ ،ﻭﻳﻨﺘﺴﺐ ﺇﱃ ﺍﻟﻨﺰﺍﺭﻳﺔ ﺇﲰﺎﻋﻠﻴﻠﻴﺔ ﺍﻟﺸﺎﻡ ﻭﳍﻢ ﺩﻭﺭ ﺧﻄﲑ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﳍﻢ ﺩﻭﻟﺔ، ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﺇﱃ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﺸﺎﻡ. ﻋﻘﻴﺪﻬﺗﻢ :ﻋﻘﻴﺪﺓ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﻮﺟﻮﺩ ﺇﻣﺎﻡ ﻣﻌﺼﻮﻡ ﻣﻨﺼﻮﺹ ﻋﻠﻴﻪ ﻣﻦ ﻧﺴﻞ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ،ﻳﻀﻴﻔﻮﻥ ﻋﻠﻴﻪ ﺻﻔﺎﺕ ﺗﺮﻓﻌﻪ ﺇﱃ ﻣﻘﺎﻡ ﺍﻷﻟﻮﻫﻴﺔ ،ﻭﳜﺼﻮﻧﻪ ﺑﻌﻠﻢ ﺍﻟﺒﺎﻃﻦ ،ﻭﻳﺪﻓﻌﻮﻥ ﻟﻪ ﲬﺲ ﺩﺧﻠﻬﻢ ،ﻭﻻ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﰲ ﻣﺴﺎﺟﺪ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺻﻼﻬﺗﻢ ﻟﻺﻣﺎﻡ ﺍﳌﺴﺘﻮﺭ ،ﻭﺍﻟﻜﻌﺒﺔ ﻋﻨﺪﻫﻢ ﺭﻣﺰ ﻟﻺﻣﺎﻡ ،ﻭﻳﺴﺘﺤﻠﻮﻥ ﺍﶈﺮﻣﺎﺕ ،ﻭﻳﺮﻭﻥ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ ﺍﻟﻜﻠﻲ ﺍﻟﺬﻱ ﻫﻮ ﳏﻞ ﳉﻤﻴﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﻭﻳﺴﻤﻮﻧﻪ ﺍﳊﺠﺎﺕ ،ﻭﻗﺪ ﺣﻞ ﺍﻟﻌﻘﻞ ﰲ ﺍﻹﻣﺎﻡ ﺍﳌﺴﺘﻮﺭ. ﺃﻣﺎ ﺍﳌﻮﻗﻒ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻭﺃﺧﻮﺍﻬﺗﺎ ﻣﻦ ﻃﻮﺍﺋﻒ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ .ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﻛﻤﺎ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ ﲣﺎﻟﻒ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﲨﺎﻋﺔ ﻭﺗﻔﺼﻴﻼ ،ﻭﺃﻬﻧﺎ ﻋﻘﺎﺋﺪ ﻛﻔﺮﻳﺔ ،ﻭﺣﻘﻴﻘﺘﻬﺎ ﻫﺪﻡ ﺍﻹﺳﻼﻡ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﺍﻟﻈﺎﻫﺮ ﺗﺘﺴﺘﺮ ﺑﺎﻟﺘﺸﻴﻊ ﻵﻝ ﺍﻟﺒﻴﺖ ،ﻭﻟﺬﺍ ﻓﻠﻴﺴﺖ ﻣﻦ ﺍﻹﺳﻼﻡ ﰲ ﺷﻲﺀ. ﻭﺃﺗﺒﺎﻋﻬﺎ :ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻭﺗﺒﲔ ﳍﻢ ﺃﺻﻮﻟﻪ ﺍﻟﱵ ﻣﻦ ﺧﺮﺝ ﻋﻨﻬﺎ ﻳﻌﺪ ﻛﺎﻓﺮﺍ ﺑﺎﷲ ﻭﻏﲑ ﻣﺘﺒﻊ ﻟﺮﺳﻮﻝ ﺍﷲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺗﻘﺎﻡ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﺑﺘﻮﺿﻴﺢ ﺍﶈﺠﺔ ،ﻭﺑﻴﺎﻥ ﻣﻌﺎﱂ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﺗﺮﻛﻨﺎ ﻋﻠﻴﻪ ﻧﺒﻴﻨﺎ -
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ، -ﻭﺃﺭﻯ ﺃﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﺳﺘﻐﻼﻝ ﻭﺳﺎﺋﻞ ﺍﻟﻌﺼﺮ ﺍﳌﺘﺎﺣﺔ ،ﻭﻣﻦ ﺃﳘﻬﺎ )ﺍﻹﻧﺘﺮﻧﺖ(، ﻭﺍﻟﺪﺧﻮﻝ ﻣﻌﻬﻢ ﻋﱪ ﻫﺬﻩ ﺍﻟﺸﺒﻜﺔ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﺎﻗﺶ ﻟ ﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳋﱪﺓ ﻭﺍﻟﺘﺠﺮﺑﺔ ،ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﺣﻘﻴﻘﺔ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﻛﺘﺒﻬﻢ ﻭﺃﻧﺼﺢ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﻵﺗﻴﺔ: .١ﺍﻹﲰﺎﻋﻴﻠﻴﺔ :ﻟﻠﺸﻴﺦ /ﺇﺣﺴﺎﻥ ﺇﳍﻲ ﻇﻬﲑ. .٢ﻓﻀﺎﺋﺢ ﺍﻟﺒﺎﻃﻨﻴﺔ :ﻷﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ. .٣ﺍﳌﺆﺍﻣﺮﺓ ﻋﻠﻰ ﺍﻹﺳﻼﻡ :ﺃﻧﻮﺭ ﺍﳉﻨﺪﻱ. .٤ﺍﳊﺮﻛﺎﺕ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ :ﺩ .ﳏﻤﺪ ﺍﳋﻄﻴﺐ . ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ. ﻭَﺍﻟﹾﻨُﺼَﻴْﺮﹺﻳﱠﺔ )(١ __________ ) - (١ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) -ﺝ / ٦ﺹ ( ٤٢٨ ﺖ ﺐ ﺍﻟﻨﺼﲑﻳﺔ ﹸﺛﻢﱠ ﹶﺃ ْﺟ َﻤﻌُﻮﺍ َﻋﻠﹶﻰ َﺭﺟُ ﹴﻞ ﻭَﺍ ْﺧَﺘﹶﻠ ﹶﻔ ْ َﻭﺳُِﺌ ﹶﻞ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻦ ﻃﹶﺎِﺋ ﹶﻔ ٍﺔ ِﻣ ْﻦ َﺭ ِﻋﻴﱠ ِﺔ ﺍ ﹾﻟﹺﺒﻠﹶﺎ ِﺩ ﻛﹶﺎﻧُﻮﺍ َﻳ َﺮ ْﻭ ﹶﻥ َﻣ ﹾﺬ َﻫ َ ﺴ ﹺﻦ - ﺤَ ﺤﻤﱠ ُﺪ ْﺑ ُﻦ ﺍ ﹾﻟ َ ﹶﺃ ﹾﻗﻮَﺍﹸﻟ ُﻬ ْﻢ ﻓِﻴ ِﻪ .ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳ ْﺰﻋُﻢُ ﹶﺃﻧﱠﻪُ ﺇﻟﹶﻪٌ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳ ْﺰﻋُﻢُ ﹶﺃﻧﱠﻪُ َﻧﹺﺒﻲﱞ ﻣُﺮْﺳَﻞﹲ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﺍﺩﱠﻋَﻰ ﹶﺃﻧﱠﻪُ ﻣُ َ ﺝ َﻋ ْﻦ ﺨﺮُﻭ َ ﻚ َﻭ َﺳﺐﱢ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ َﻭﹶﺃﻇﹾ َﻬﺮُﻭﺍ ﺍﹾﻟ ُ َﻳ ْﻌﻨُﻮ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻬ ِﺪﻱﱠ َ -ﻭﹶﺃ َﻣﺮُﻭﺍ َﻣ ْﻦ َﻭ َﺟ َﺪﻩُ ﺑﹺﺎﻟﺴﱡ ﺠُﻮ ِﺩ ﹶﻟﻪُ َﻭﹶﺃﻋْﹶﻠﻨُﻮﺍ ﺑﹺﺎ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﹺﺑ ﹶﺬِﻟ َ ﺡ ﹶﺫﺭَﺍ ﹺﺭﻳﱡ ُﻬ ْﻢ ﻭَﺃﹶﻣْﻮَﺍﻟﹸﻬُﻢْ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ ﺠﺐُ ِﻗﺘَﺎﹸﻟ ُﻬ ْﻢ َﻭﹶﻗ ْﺘﻞﹸ ُﻣﻘﹶﺎَﺗﹶﻠِﺘ ﹺﻬ ْﻢ ؟ َﻭ َﻫ ﹾﻞ ُﺗﺒَﺎ ُ ﺍﻟﻄﱠﺎ َﻋ ِﺔ َﻭ َﻋ َﺰﻣُﻮﺍ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤ ﺤَﺎ َﺭَﺑ ِﺔ .ﹶﻓ َﻬ ﹾﻞ َﻳ ﹺ ﺍﻟﹾ ﺠَﻮَﺍﺏُ ﲔ َﺣﺘﱠﻰ َﻳﻠﹾَﺘ ﹺﺰﻣُﻮﺍ َﺷﺮَﺍِﺋ َﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ؛ ﹶﻓﹺﺈﻥﱠ ﺍﻟﻨﺼﲑﻳﺔ ِﻣ ْﻦ ﺠﺐُ ِﻗﺘَﺎﹸﻟ ُﻬ ْﻢ ﻣَﺎ ﺩَﺍﻣُﻮﺍ ﻣُﻤَْﺘﹺﻨ ِﻌ َ ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ َ .ﻫ ُﺆﻟﹶﺎ ِﺀ َﻳ ﹺ ﺏ :ﺍ ﹾﻟ َ ﹶﻓﹶﺄﺟَﺎ َ ﻒ ﺇﺫﹶﺍ ﺍﺗﱠﺒَﻌُﻮﺍ ِﻣ ﹾﺜ ﹶﻞ ﻫَﺬﹶﺍ ﺍﻟﺪﱠﺟﱠﺎ ﹺﻝ َ .ﻭ ُﻫ ْﻢ ُﻣ ْﺮَﺗﺪﱡﻭ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْﺳ َﻮِﺃ ﺱ ﻛﹸﻔﹾﺮًﺍ ﹺﺑﺪُﻭ ِﻥ ﺍﺗﱢﺒَﺎ ِﻋ ﹺﻬ ْﻢ ِﻟ ِﻤ ﹾﺜ ﹺﻞ ﻫَﺬﹶﺍ ﺍﻟﺪﱠﺟﱠﺎ ﹺﻝ ﹶﻓ ﹶﻜ ْﻴ َ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍﻟﻨﱠﺎ ﹺ ﺱ ﹺﺭﺩﱠ ﹰﺓ :ﺗُ ﹾﻘَﺘﻞﹸ ﻣُﻘﹶﺎِﺗﹶﻠﺘُﻬُ ْﻢ َﻭَﺗﻐَْﻨﻢُ ﹶﺃ ْﻣﻮَﺍﹸﻟ ُﻬ ْﻢ َ .ﻭ َﺳ ْﺒﻲُ ﺍﻟﺬﱠﺭﱢﻳﱠ ِﺔ ﻓِﻴ ِﻪ ﻧﹺﺰَﺍ ﻉٌ ؛ ﹶﻟ ِﻜﻦﱠ ﹶﺃ ﹾﻛﹶﺜ َﺮ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َﻋﻠﹶﻰ ﹶﺃﻧﱠﻪُ ﺗُﺴْﺒَﻰ ﺍﻟﺼﱢﻐَﺎ ُﺭ ﺍﻟﻨﱠﺎ ﹺ ﻉ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ ﻓِﻲ ﻚ ﹶﻗ ْﺪ َﺗﻨَﺎ َﺯ َ ﲑ ﺓﹸ ﺍﻟﺼﱢﺪﱢﻳ ﹺﻖ ﻓِﻲ ِﻗﺘَﺎ ﹺﻝ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ َ .ﻭ ﹶﻛ ﹶﺬِﻟ َ ﺖ َﻋﹶﻠ ْﻴ ِﻪ ِﺳ َ ِﻣ ْﻦ ﹶﺃ ْﻭﻟﹶﺎ ِﺩ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ﻭَﻫَﺬﹶﺍ ﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﺩﻟﱠ ْ ﺴَﺘ َﺮ ﻕﱡ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ ﺴَﺘ َﺮ ﻕﱡ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ ﹶﺃﺑﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ َ .ﻭ ﹶﻃﺎِﺋ ﹶﻔ ٍﺔ َﺗﻘﹸﻮ ﹸﻝ ﻟﹶﺎ ﺗُ ْ ﻕ ﺍ ﹾﻟ ُﻤ ْﺮَﺗﺪﱢ :ﹶﻓﻄﹶﺎِﺋ ﹶﻔ ﹲﺔ َﺗﻘﹸﻮ ﹸﻝ :ﺇﻧﱠﻬَﺎ ﺗُ ْ ﺍ ْﺳِﺘ ْﺮﻗﹶﺎ ﹺ ﺤَﻨ ِﻔﻴﱠ ﹶﺔ ﺍﻟﱠﺘِﻲ ﺴَﺘ َﺮ ﻕﱡ ِﻣ ْﻨﻪُ ﺍﻟﹾﻤُﺮْﺗَﺪﱠﺍﺕُ ﹺﻧﺴَﺎ ُﺀ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ؛ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َ َﻭﹶﺃ ْﺣﻤَﺪ .ﻭَﺍﻟﹾﻤَﻌْﺮُﻭﻑُ َﻋ ْﻦ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ ﻫُ َﻮ ﺍ ﹾﻟﹶﺄﻭﱠﻝﹸ َﻭﹶﺃﻧﱠﻪُ ﺗُ ْ ﺤَﻨ ِﻔﻴﱠ ِﺔ ِﻣ ْﻦ َﺳ ْﺒ ﹺﻲ َﺑﻨﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ﺍﻟﱠﺬِﻳﻦَ ﺤﻤﱠ ِﺪ ْﺑ ﹺﻦ ﺍ ﹾﻟ َ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ -ﹸﺃﻡﱠ ﺍ ْﺑﹺﻨ ِﻪ ﻣُ َ ﺐ َ -ﺭ ِ ﺴﺮﱠﻯ ﺑﹺﻬَﺎ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ َﺗ َ ﺚ ﺧَﺎِﻟ َﺪ ْﺑ َﻦ ﺍﻟﹾﻮَﻟِﻴﺪِ ﻓِﻲ ِﻗﺘَﺎِﻟ ﹺﻬ ْﻢ َ .ﻭ " ﺍﻟﻨﺼﲑﻳﺔ " ﻟﹶﺎ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ -ﻭَﺍﻟﺼﱠ ﺤَﺎﺑَﺔﹸ ﹶﻟﻤﱠﺎ َﺑ َﻌ ﹶ ﻗﹶﺎَﺗﹶﻠﻬُ ْﻢ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱢﺪﱢﻳ ُﻖ َ -ﺭ ِ ﺲ َﻭﻟﹶﺎ َﻳﺼُﻮﻣُﻮ ﹶﻥ َﺷ ْﻬ َﺮ ﺨ ْﻤ َ ﺕ ﺍ ﹾﻟ َ ﺼﻠﱡﻮ ﹶﻥ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ ﲔ ﻟﹶﺎ ُﻳ َ َﻳ ﹾﻜُﺘﻤُﻮ ﹶﻥ ﹶﺃ ْﻣ َﺮ ُﻫ ْﻢ ؛ َﺑ ﹾﻞ ُﻫ ْﻢ َﻣ ْﻌﺮُﻭ ﻓﹸﻮ ﹶﻥ ِﻋ ْﻨ َﺪ َﺟﻤِﻴ ﹺﻊ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺨ ْﻤ َﺮ ﻭَﻏﹶﻴْﺮَﻫَﺎ ِﻣ ْﻦ ﺤﻠﱡﻮ ﹶﻥ ﺍﹾﻟ َ ﺴَﺘ ِ ﻚ َﻭَﻳ ْ ﺏ ﹶﺫِﻟ َ ﺖ َﻭﻟﹶﺎ ﻳُﺆَﺩﱡﻭﻥﹶ ﺍﻟﺰﱠﻛﹶﺎ ﹶﺓ َﻭﻟﹶﺎ ُﻳ ِﻘﺮﱡﻭ ﹶﻥ ﹺﺑﻮُﺟُﻮ ﹺ ﺤ ﺠﱡﻮ ﹶﻥ ﺍ ﹾﻟَﺒ ْﻴ َ َﺭ َﻣﻀَﺎ ﹶﻥ ؛ َﻭﻟﹶﺎ َﻳ ُ ﺸ َﻬﺪُ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺇﹶﻟ َﻪ ﺇﻟﱠﺎ ﺣﻴﺪﺭﺓ ﺍ ﹾﻟﹶﺄْﻧ َﺰ ﻉُ ﺍﹾﻟَﺒ ِﻄﲔُ َﻭﻟﹶﺎ ﺐ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ َ :ﻧ ْ ﺕ َﻭَﻳ ْﻌَﺘ ِﻘﺪُﻭ ﹶﻥ ﹶﺃﻥﱠ ﺍ ﹾﻟﹺﺈﹶﻟ َﻪ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ ﺤﺮﱠﻣَﺎ ِ ﺍ ﹾﻟ ُﻤ َ ﺾ َﻭﹶﺃﻥﱠ ﺏ َﻋﹶﻠ ْﻴ ِﻪ ﺇﻟﱠﺎ ﻣُ ﺤَﻤﱠﺪٌ ﺍﻟﺼﱠﺎ ِﺩ ﻕُ ﺍ ﹾﻟﹶﺄ ِﻣﲔُ َﻭﻟﹶﺎ ﹶﻃﺮﹺﻳ َﻖ ﺇﹶﻟ ْﻴ ِﻪ ﺇﻟﱠﺎ َﺳ ﹾﻠﻤَﺎ ﹸﻥ ﺫﹸﻭ ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ ﺍ ﹾﻟ َﻤِﺘﲔُ َﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﹶﻟ ْﻢ ﻳُ ﹾﻈ ﹺﻬﺮُﻭﺍ ﺍﻟﺮﱠ ﹾﻓ َ ِﺣ ﺠَﺎ َ ﻫَﺬﹶﺍ ﺍﻟﹾﻜﹶﺬﱠﺍﺏَ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻬ ِﺪﻱﱡ ﺍ ﹾﻟﻤُ ْﻨَﺘ ﹶﻈﺮُ ﻭَﺍ ْﻣَﺘَﻨﻌُﻮﺍ ؛ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﻳُﻘﹶﺎَﺗﻠﹸﻮ ﹶﻥ ﹶﺃ ْﻳﻀًﺎ ؛ ﹶﻟ ِﻜ ْﻦ ﻳُﻘﹶﺎَﺗﻠﹸﻮ ﹶﻥ ﹶﻛ َﻤﺎ ُﻳﻘﹶﺎَﺗ ﹸﻞ ﺍﻟﹾ ﺨَﻮَﺍﺭﹺﺝُ ﺍ ﹾﻟﻤَﺎ ﹺﺭﻗﹸﻮ ﹶﻥ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻭَﻛﹶﻤَﺎ ﻳُﻘﹶﺎَﺗﻞﹸ ﺍﻟﹾﻤُﺮْﺗَﺪﱡﻭﻥﹶ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﹺﺑﹶﺄ ْﻣ ﹺﺮ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ ﺐ َﺭ ِ ﺍﻟﱠﺬِﻳﻦَ ﻗﹶﺎَﺗﹶﻠﻬُ ْﻢ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ ﲔ َﻭﻟﹶﺎ ﺗُﺴْﺒَﻰ ﹶﺫﺭَﺍ ﹺﺭﻳﱡ ُﻬ ْﻢ َﻭﻟﹶﺎ ﺗُ ْﻐَﻨﻢُ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ .ﹶﻓ َﻬ ُﺆﻟﹶﺎ ِﺀ ﻳُﻘﹶﺎَﺗﻠﹸﻮ ﹶﻥ ﻣَﺎ ﺩَﺍﻣُﻮﺍ ﻣُﻤَْﺘﹺﻨ ِﻌ َ ﺍﻟﱠﺬِﻳﻦَ ﻗﹶﺎَﺗﹶﻠﻬُ ْﻢ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱢﺪﱢﻳ ُﻖ َﺭ ِ
ﻚ ﺡ َﻭ ﹶﻏ ْﻴ ﹺﺮ ﹶﺫِﻟ َ ﲔ ِﻣ ْﻦ َﺧ ْﻴ ﹴﻞ َﻭ ِﺳﻠﹶﺎ ﹴ ﹶﺃ ْﻣﻮَﺍﹸﻟ ُﻬ ْﻢ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻢ ﻳَﺴْﺘَﻌِﻴﻨُﻮﺍ ﺑﹺﻬَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟ ِﻘﺘَﺎ ﹺﻝ َ .ﻭﹶﺃﻣﱠﺎ ﻣَﺎ ﺍﺳْﺘَﻌَﺎﻧُﻮﺍ ﹺﺑ ِﻪ َﻋﻠﹶﻰ ِﻗﺘَﺎ ﹺﻝ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺝ .ﹶﻓﹺﺈ ﹾﻥ ﺨﻮَﺍ ﹺﺭ ﹺ ﺴ ﹶﻜ ﹺﺮ ﺍ ﹾﻟ َ ﺴ ﹶﻜﺮُﻩُ ﻣَﺎ ﻓِﻲ َﻋ ْ ﺐ َﻋ ْ ﺐ ﹶﺃﻧﱠﻪُ َﻧ َﻬ َ ﻱ َﻋ ْﻦ َﻋِﻠﻲﱢ ْﺑ ﹺﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ ﹶﻓﻔِﻲ ﹶﺃ ْﺧ ِﺬ ِﻩ ﻧﹺﺰَﺍ ﻉٌ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ َ .ﻭﹶﻗ ْﺪ ﺭُ ﹺﻭ َ ﲔ .ﹶﻓﹺﺈ ﹾﻥ ﹶﻗ َﺪ َﺭ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺴ ﹶﻜ ﹺﺮ ِﻫ ْﻢ ِﻣ ْﻦ ﺍ ﹾﻟﻤَﺎ ﹺﻝ ﻛﹶﺎ ﹶﻥ ﻫَﺬﹶﺍ ﺳَﺎِﺋﻐًﺎ .ﻫَﺬﹶﺍ ﻣَﺎ ﺩَﺍﻣُﻮﺍ ﻣُﻤَْﺘﹺﻨ ِﻌ َ َﺭﺃﹶﻯ َﻭِﻟﻲﱡ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﺃ ﹾﻥ ﻳَﺴْﺘَﺒﹺﻴ ﺢَ ﻣَﺎ ﻓِﻲ َﻋ ْ ﺻﺮﱠ َﻋﻠﹶﻰ ﺍﻟﺮﱢﺩﱠ ِﺓ ِﻣ ْﻨ ُﻬ ْﻢ . ﺴ َﻢ ﻣَﺎﺩﱠ ﹸﺓ َﺷﺮﱢ ِﻫ ْﻢ ﻭَﺇﹺﻟﹾﺰَﺍﻣُﻬُﻢْ َﺷﺮَﺍِﺋ َﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭﹶﻗ ْﺘﻞﹸ َﻣ ْﻦ ﹶﺃ َ ﻕ َﺷ ْﻤﹶﻠ ُﻬ ْﻢ َﻭﺗُ ﺤْ َ ﺠﺐُ ﹶﺃ ﹾﻥ ﻳُ ﹶﻔﺮﱢ َ ؛ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ﹺ ﺴﻤﱢﻴ ِﻪ ﺍ ﹾﻟﻔﹸ ﹶﻘﻬَﺎﺀُ " ﺍﻟﺰﱢﻧْﺪِﻳﻖُ " :ﹶﻓﹶﺄﻛﹾﹶﺜﺮُ ﺍ ﹾﻟﻔﹸ ﹶﻘﻬَﺎ ِﺀ ﻋَﻠﹶﻰ َﻭﹶﺃﻣﱠﺎ ﹶﻗ ْﺘﻞﹸ َﻣ ْﻦ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ َﻡ َﻭﹶﺃ ْﺑ ﹶﻄ َﻦ ﻛﹸﻔﹾﺮًﺍ ِﻣ ْﻨ ﻪُ َﻭﻫُ َﻮ ﺍ ﹾﻟﻤُﻨَﺎِﻓﻖُ ﺍﻟﱠﺬِﻱ ُﺗ َ ﺐ ﹶﺃﺑﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﻚ َﻭﹶﺃ ْﺣﻤَﺪ ﻓِﻲ ﹶﺃ ﹾﻇ َﻬ ْﺮ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ َﻋ ْﻨﻪُ َﻭﹶﺃ َﺣ ِﺪ ﺍ ﹾﻟ ﹶﻘ ْﻮﹶﻟ ْﻴ ﹺﻦ ﻓِﻲ َﻣ ﹾﺬ َﻫ ﹺ ﺏ ﹶﻛﻤَﺎ ﻫُ َﻮ َﻣ ﹾﺬ َﻫ ﺐُ ﻣَﺎِﻟ ٍ ﹶﺃﻧﱠﻪُ ﻳُ ﹾﻘَﺘﻞﹸ َﻭﹺﺇ ﹾﻥ ﺗَﺎ َ ﻭَﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ َ .ﻭ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﺩَﺍﻋِﻴًﺎ ِﻣ ْﻨ ُﻬ ْﻢ ﺇﻟﹶﻰ ﺍﻟﻀﱠﻠﹶﺎ ﹺﻝ ﻟﹶﺎ َﻳ ْﻨ ﹶﻜﻒﱡ َﺷﺮﱡﻩُ ﺇﻟﱠﺎ ﹺﺑ ﹶﻘ ْﺘِﻠ ِﻪ ﻗﹸِﺘ ﹶﻞ ﹶﺃ ْﻳﻀًﺎ ؛ َﻭﹺﺇ ﹾﻥ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ ﺠ ْﻌ َﺪ ْﺑ َﻦ ِﺩ ْﺭ َﻫ ﹴﻢ َﻭﹶﺃ ْﻣﺜﹶﺎﹶﻟ ُﻬﻤَﺎ ﺱ ﹶﻛﻤَﺎ ﹶﻗَﺘ ﹶﻞ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ ﹶﻏ ْﻴﻠﹶﺎ ﹶﻥ ﺍ ﹾﻟ ﹶﻘ َﺪ ﹺﺭﻱﱠ ﻭَﺍ ﹾﻟ َ ﻀﻠﱡﻮ ﹶﻥ ﺍﻟﻨﱠﺎ َ ﺾ ﺍﻟﱠﺬِﻳ َﻦ ُﻳ ِ ﺤ ﹶﻜ ْﻢ ﹺﺑﻜﹸﻔﹾ ﹺﺮ ِﻩ ﹶﻛﹶﺄِﺋﻤﱠ ِﺔ ﺍﻟﺮﱠ ﹾﻓ ﹺ ُﻳ ْ ِﻣ ْﻦ ﺍﻟﺪﱡﻋَﺎ ِﺓ .ﻓﹶﻬَﺬﹶﺍ ﺍﻟﺪﱠﺟﱠﺎ ﹸﻝ ﻳُ ﹾﻘَﺘﻞﹸ ُﻣ ﹾﻄﹶﻠﻘﹰﺎ .ﻭَﺍﹶﻟﻠﱠﻪُ ﹶﺃ ْﻋﹶﻠﻢُ . ﻭﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ) -ﺝ / ٩ﺹ (٢١٧ ﺤﻖﱢ ﲔ َﻭﹶﺃﻋَﺎَﻧ ُﻬ ْﻢ َﻋﻠﹶﻰ ﺇ ﹾﻇﻬَﺎ ﹺﺭ ﺍ ﹾﻟ َ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨ ُﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ َﻭﺳُِﺌ ﹶﻞ َﺭ ِﺣ َﻤﻪُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﻣَﺎ َﺗﻘﹸﻮ ﹸﻝ ﺍﻟﺴﱠﺎ َﺩﺓﹸ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ َﺀ ﹶﺃِﺋﻤﱠﺔﹸ ﺍﻟﺪﱢﻳ ﹺﻦ َﺭ ِ ﺡ َﻭِﻗ َﺪ ﹺﻡ ﺍ ﹾﻟﻌَﺎِﻟ ﹺﻢ ﻭَﺇﹺﻧْﻜﹶﺎﺭﹺ ﺦ ﺍ ﹾﻟﹶﺄ ْﺭﻭَﺍ ﹺ ﺨ ْﻤ ﹺﺮ َﻭَﺗﻨَﺎﺳُ ﹺ ﺤﻠﹶﺎ ﹺﻝ ﺍ ﹾﻟ َ ﲔ ﺑﹺﺎ ْﺳِﺘ ْ ﲔ :ﻓِﻲ " ﺍﻟﻨﺼﲑﻳﺔ " ﺍ ﹾﻟﻘﹶﺎِﺋِﻠ َ ﺐ ﺍﻟﹾﻤُﺒْ ِﻄِﻠ َ ﲔ َﻭﹺﺇ ْﺧﻤَﺎ ِﺩ ﺷُ َﻌ ﹺ ﺍ ﹾﻟﻤُﹺﺒ ﹺ ﺴ ِﺔ ﹶﺃ ْﺳﻤَﺎ ٍﺀ َﻭ ِﻫ َﻲ : ﺲ " ﻋِﺒَﺎﺭَﺓﹲ َﻋ ْﻦ َﺧ ْﻤ َ ﺨ ْﻤ َ ﺕ ﺍ ﹾﻟ َ ﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻭﹺﺑﹶﺄﻥﱠ " ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ ﺠﻨﱠ ِﺔ ﻭَﺍﻟﻨﱠﺎ ﹺﺭ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﺍ ﹾﻟ َ ﺚ ﻭَﺍﻟﻨﱡﺸُﻮﺭﹺ ﻭَﺍ ﹾﻟ َ ﺍ ﹾﻟَﺒ ْﻌ ِ
ﺴ ﹺﻞ ِﻣ ْﻦ ﺠ ﹺﺰﺋﹸﻬُ ْﻢ َﻋ ْﻦ ﺍ ﹾﻟ ُﻐ ْ ﺴ ِﺔ َﻋﻠﹶﻰ َﺭ ﹾﺃﹺﻳ ﹺﻬ ْﻢ ﻳُ ْ ﺨ ْﻤ َ ﺴ ٌﻦ َﻭﻓﹶﺎ ِﻃ َﻤ ﺔﹸ .ﹶﻓ ِﺬ ﹾﻛﺮُ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺳﻤَﺎ ِﺀ ﺍ ﹾﻟ َ ﺤِ ﺴ ْﻴ ٌﻦ َﻭﻣُ ْ ﺴ ٌﻦ َﻭﺣُ َ َﻋِﻠﻲﱞ َﻭ َﺣ َ ﲔ ﺴ ِﺔ َﻭﻭَﺍ ﹺﺟﺒَﺎِﺗﻬَﺎ َ .ﻭﹺﺑﹶﺄﻥﱠ " ﺍﻟﺼﱢﻴَﺎ َﻡ " ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻋِﺒَﺎﺭَﺓﹲ َﻋ ْﻦ ﺍ ْﺳ ﹺﻢ ﹶﺛﻠﹶﺎِﺛ َ ﺨ ْﻤ َ ﺕ ﺍﹾﻟ َ ﻁ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ ﺠﻨَﺎَﺑ ِﺔ ﻭَﺍﻟﹾﻮُ ﺿُﻮﺀِ َﻭَﺑ ِﻘﻴﱠ ِﺔ ُﺷﺮُﻭ ِ ﺍ ﹾﻟ َ ﺿﻊُ َﻋ ْﻦ ﺇ ْﺑﺮَﺍ ﹺﺯ ِﻫ ْﻢ ؛ َﻭﹺﺑﹶﺄﻥﱠ ﺇﹶﻟ َﻬﻬُ ْﻢ ﺍﻟﱠﺬِﻱ َﺧﹶﻠ َﻖ ﲔ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ َﻳ ُﻌﺪﱡﻭَﻧ ُﻬ ْﻢ ﻓِﻲ ﻛﹸﺘُﹺﺒ ﹺﻬ ْﻢ َﻭَﻳﻀِﻴ ُﻖ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻤ ْﻮ ِ َﺭ ُﺟﻠﹰﺎ ﻭَﺍ ْﺳ ﹺﻢ ﹶﺛﻠﹶﺎِﺛ َ ﺖ ﺽ ﹶﻓﻜﹶﺎَﻧ ْ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﹶﻓﻬُ َﻮ ِﻋ ْﻨﺪُﻫُ ْﻢ ﺍ ﹾﻟﹺﺈﹶﻟﻪُ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭَﺍ ﹾﻟﹺﺈﻣَﺎ ُﻡ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﺐ َﺭ ِ ﺽ ﻫُ َﻮ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ ﺕ ﻭَﺍ ﹾﻟﹶﺄ ْﺭ َ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ ﻒ َﻳ ْﻌ ﹺﺮﻓﹸﻮَﻧﻪُ ﺲ َﺧ ﹾﻠ ﹶﻘﻪُ ﻭَﻋَﺒﹺﻴﺪَﻩُ ؛ ِﻟﻴُ َﻌﻠﱢ َﻤﻬُ ْﻢ ﹶﻛ ْﻴ َ ﺕ َﻋﻠﹶﻰ َﺭ ﹾﺃﹺﻳ ﹺﻬ ْﻢ ﹶﺃ ﹾﻥ ﻳُ ْﺆﹺﻧ َ ﺤ ﹾﻜ َﻤﺔﹸ ﻓِﻲ ﹸﻇﻬُﻮﺭ ﺍﻟﻠﱠﺎﻫُﻮﺕِ ﺑﹺﻬَﺬﹶﺍ ﺍﻟﻨﱠﺎﺳُﻮ ِ ﺍ ﹾﻟ ِ ﺨ ْﻤ َﺮ َﻭﻳُ ﹾﻄِﻠﻌُﻮَﻧﻪُ َﻋﻠﹶﻰ ﹶﺃ ْﺳﺮَﺍ ﹺﺭ ِﻫ ْﻢ ﺼﲑُ ﻧﺼﲑﻳﺎ ﻣُﺆْﻣِﻨًﺎ ﻳُ ﺠَﺎِﻟﺴُﻮَﻧﻪُ ﻭَﻳَﺸْﺮَﺑُﻮﻥﹶ َﻣ َﻌﻪُ ﺍ ﹾﻟ َ ﲑﻱﱠ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻟﹶﺎ َﻳ ِ ﺼﹺ َﻭَﻳ ْﻌﺒُﺪُﻭَﻧﻪُ َ .ﻭﹺﺑﹶﺄﻥﱠ ﺍﻟﻨﱠ ِ ﺤﻠﱢﻔﹸﻮ ُﻩ َﻋﻠﹶﻰ ِﻛ ْﺘﻤَﺎ ِﻥ ﺩِﻳﹺﻨ ِﻪ َﻭ َﻣ ْﻌ ﹺﺮ ﹶﻓ ِﺔ ﺏ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﹶﺃ ﹾﻥ ُﻳ َ ﺨﻄﹶﺎ ﹺ ﻭَﻳُﺰَﻭﱢﺟُﻮﻧَﻪُ ِﻣ ْﻦ ﹺﻧﺴَﺎِﺋ ﹺﻬ ْﻢ َ :ﺣﺘﱠﻰ ُﻳ ﺨَﺎ ِﻃَﺒﻪُ ﻣُ َﻌﻠﱢﻤُﻪُ َ .ﻭ َﺣﻘِﻴ ﹶﻘﺔﹸ ﺍ ﹾﻟ ِ ﻑ َﺭﺑﱠﻪُ ﺴِﻠﻤًﺎ َﻭﻟﹶﺎ ﹶﻏ ْﻴ َﺮﻩُ ﺇﻟﱠﺎ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺩِﻳﹺﻨ ِﻪ َﻭ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْﻌ ﹺﺮ َ ﺢ ُﻣ ْ ﺼَ ﺨ ِﻪ َﻭﹶﺃﻛﹶﺎﹺﺑ ﹺﺮ ﹶﺃ ْﻫ ﹺﻞ َﻣ ﹾﺬ َﻫﹺﺒ ِﻪ ؛ َﻭ َﻋﻠﹶﻰ ﹶﺃﻟﱠﺎ َﻳ ْﻨ َ َﻣﺸَﺎﹺﻳ ِ ﲔ َﻭ َﺯﻣَﺎ ٍﻥ .ﻓﹶﺎﻟِﺎ ْﺳﻢُ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻓِﻲ ﹶﺃﻭﱠ ﹺﻝ َﻭﹺﺇﻣَﺎ َﻣﻪُ ﹺﺑ ﹸﻈﻬُﻮ ﹺﺭ ِﻩ ﻓِﻲ ﹶﺃ ْﻧﻮَﺍ ﹺﺭ ِﻩ َﻭﹶﺃ ْﺩﻭَﺍ ﹺﺭ ِﻩ ﹶﻓَﻴﻌْ ﹺﺮﻑُ ﺍ ْﻧِﺘﻘﹶﺎ ﹶﻝ ﺍﻟِﺎ ْﺳ ﹺﻢ ﻭَﺍﻟﹾﻤَﻌْﻨَﻰ ﻓِﻲ ﹸﻛﻞﱢ ِﺣ ﹴ ﻒ .ﻭَﻳَﺴْﺘَﺪِﻟﱡﻮﻥﹶ َﻋﻠﹶﻰ َﻫ ِﺬ ِﻩ ﺍﻟﺼﱡﻮ َﺭ ِﺓ ﹶﻛﻤَﺎ َﻳ ْﺰ ُﻋ ﻤُﻮ ﹶﻥ ﺏ ﻭَﺍﻟﹾﻤَﻌْﻨَﻰ ﻫُ َﻮ ﻳُﻮ ُﺳ ُ ﺱ ﺁ َﺩ َﻡ ﻭَﺍﻟﹾﻤَﻌْﻨَﻰ ﻫُ َﻮ ﺷﻴﺚ ﻭَﺍﻟِﺎﺳْﻢُ َﻳ ْﻌﻘﹸﻮ ُ ﺍﻟﻨﱠﺎ ﹺ ﺏ ﹶﻓﹺﺈﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ ﻒ -ﻋَﻠﹶﻴْﻬﹺﻤَﺎ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ ﻭَﺍﻟﺴﱠﻠﹶﺎﻡُ -ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﹶﺃﻣﱠﺎ َﻳ ْﻌﻘﹸﻮ ُ ﺏ َﻭﻳُﻮﺳُ َ ﹺﺑﻤَﺎ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ ﺍ ﹾﻟ َﻌﻈِﻴ ﹺﻢ ِﺣﻜﹶﺎَﻳ ﹰﺔ َﻋ ْﻦ َﻳ ْﻌﻘﹸﻮ َ ﺏ ﹶﻓﻘﹶﺎ ﹶﻝ ﻒ ﹶﻓﻜﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟ َﻤ ﹾﻄﻠﹸﻮ َ ﻑ ﹶﺃﺳَْﺘﻐْ ِﻔﺮُ ﹶﻟ ﹸﻜ ْﻢ َﺭﺑﱢﻲ { َﻭﹶﺃﻣﱠﺎ ﻳُﻮ ُﺳ ُ ﺍﻟِﺎ ْﺳ َﻢ ﹶﻓﻤَﺎ ﹶﻗ َﺪ َﺭ ﹶﺃ ﹾﻥ َﻳَﺘ َﻌﺪﱠﻯ َﻣﻨْ ﹺﺰﹶﻟَﺘﻪُ ﹶﻓﻘﹶﺎ ﹶﻝ َ } :ﺳ ْﻮ َ ﺠ َﻌﻠﹸﻮ ﹶﻥ ﻣُﻮﺳَﻰ ﻫُ َﻮ ﺍﻟِﺎ ْﺳ َﻢ ﺼﺮﱢﻑُ َﻭَﻳ ْ ﺐ َﻋﹶﻠ ْﻴﻜﹸﻢُ ﺍ ﹾﻟَﻴ ْﻮ َﻡ { ﹶﻓﹶﻠ ْﻢ ُﻳ َﻌ ﻠﱢ ْﻖ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﻩ ؛ ِﻟﹶﺄﻧﱠﻪُ َﻋِﻠ َﻢ ﹶﺃﻧﱠﻪُ ﺍ ﹾﻟﹺﺈﹶﻟﻪُ ﺍ ﹾﻟﻤَُﺘ َ } :ﻟﹶﺎ َﺗ ﹾﺜﺮﹺﻳ َ ﺲ ﺇﻟﱠﺎ ﻟِﺮَﺑﱢﻬَﺎ ﺖ ﹶﺃ ْﻣ َﺮﻩُ ؛ َﻭ َﻫ ﹾﻞ ُﺗ َﺮﺩﱡ ﺍﻟﺸﱠ ْﻤ ُ ﺲ ﹶﻟﻤﱠﺎ ﺃﹶﻣَﺮَﻫَﺎ ﹶﻓﹶﺄﻃﹶﺎ َﻋ ْ ﺕ ﹶﻟﻪُ ﺍﻟﺸﱠ ْﻤ ُ َﻭﻳُﻮ َﺷ َﻊ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻳُﻮ َﺷﻊُ ُﺭﺩﱠ ْ ﺵ ﺠ َﺰ َﻋ ْﻦ ﺇ ْﺣﻀَﺎ ﹺﺭ َﻋ ْﺮ ﹺ ﺠ َﻌﻠﹸﻮ ﹶﻥ ُﺳﹶﻠ ْﻴﻤَﺎ ﹶﻥ ﻫُ َﻮ ﺍﻟِﺎ ْﺳ َﻢ ﻭﺁﺻﻒ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﻘﹶﺎ ِﺩﺭُ ﺍ ﹾﻟﻤُ ﹾﻘَﺘ ِﺪﺭُ َ .ﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ُ :ﺳﹶﻠ ْﻴﻤَﺎ ﹸﻥ َﻋ َ َﻭَﻳ ْ ﺑﻠﻘﻴﺲ َﻭﹶﻗ َﺪ َﺭ َﻋﹶﻠ ْﻴ ِﻪ ﺁﺻﻒ ِﻟﹶﺄﻥﱠ ُﺳﹶﻠ ْﻴﻤَﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ﺍﻟﺼﱡﻮ َﺭ ﹶﺓ ﻭﺁﺻﻒ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ ﺍ ﹾﻟﻘﹶﺎ ِﺩ َﺭ ﺍﻟﹾﻤُﻘﹾَﺘ ِﺪ َﺭ َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎِﺋﻠﹸﻬُ ْﻢ :ﻫَﺎﺑﹺﻴﻞﹸ ﻂ ﺇﹶﻟﻰ ﲔ ﻭَﺍﺣِﺪًﺍ ﻭَﺍﺣِﺪًﺍ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍﻟﻨﱠ َﻤ ِ ﻒ ﻳُﻮ َﺷﻊُ ﺁﺻﻒ ﴰﻌﻮﻥ ﺍﻟﺼﱠﻔﹶﺎ َﺣ ْﻴ َﺪﺭُ َﻭَﻳ ُﻌﺪﱡﻭ ﹶﻥ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎﺀَ ﻭَﺍﻟﹾﻤُﺮْ َﺳِﻠ َ ﺷﻴﺚ ﻳُﻮ ُﺳ ُ ﺻﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َﻌ َﺪ َﺩ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﻣُ ﺤَﻤﱠﺪٌ ﻫُ َﻮ ﺍﻟِﺎ ْﺳ ُﻢ َﻭ َﻋِﻠﻲﱞ ﻫُ َﻮ ﺍ ﹾﻟ َﻤ ْﻌﻨَﻰ َﻭﻳُﻮ ِ َﺯ َﻣ ﹺﻦ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ َ ﺏ ﻓِﻲ ﺍﻟﺪﱢﻳ ﹺﻦ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﹶﺃﻥﱠ ﻋَﻠِﻴﺎ ﻫُ َﻮ ﺍﻟﺮﱠﺏﱡ َﻭﹶﺃ ﹾﻥ ﻣُ ﺤَﻤﱠﺪًﺍ ﻫُ َﻮ ﺨﻄﹶﺎ ﹺ ﺍﻟﺘﱠﺮْﺗِﻴﺐﹺ ﻓِﻲ ﹸﻛﻞﱢ َﺯﻣَﺎ ٍﻥ ﺇﻟﹶﻰ َﻭ ﹾﻗِﺘﻨَﺎ ﻫَﺬﹶﺍ .ﹶﻓ ِﻤ ْﻦ َﺣﻘِﻴ ﹶﻘ ِﺔ ﺍ ﹾﻟ ِ
ﺴ ِﻪ ﻓِﻲ ُﺷﻬُﻮ ﹺﺭ َﺳَﻨ ِﺔ َﺳ ْﺒ ِﻌﻤِﺎﹶﺋ ٍﺔ ﹶﻓﻘﹶﺎ ﹶﻝ : ﻀﻠﹶﺎِﺋ ﹺﻬ ْﻢ ِﻟَﻨ ﹾﻔ ِ ﺸ َﺪ َﺑ ْﻌﺾُ ﹶﺃﻛﹶﺎﹺﺑ ﹺﺮ ُﺭ َﺅﺳَﺎِﺋ ﹺﻬ ْﻢ َﻭﹸﻓ َ ﺏ َﻭﹶﺃ ْﻧ َ ﺏ َﻭﹶﺃﻥﱠ َﺳ ﹾﻠﻤَﺎ ﹶﻥ ﻫُ َﻮ ﺍ ﹾﻟﺒَﺎ ُ ﺤ ﺠَﺎ ُ ﺍ ﹾﻟ ِ ﺏ َﻋﹶﻠ ْﻴ ِﻪ ﺇﻟﱠﺎ ﻣُ ﺤَﻤﱠﺪٌ ﺍﻟﺼﱠﺎ ِﺩ ﻕُ ﺍ ﹾﻟﹶﺄ ِﻣﲔُ َﻭﻟﹶﺎ ﹶﻃﺮﹺﻳ َﻖ ﺇﹶﻟ ْﻴ ِﻪ ﺇﻟﱠﺎ َﺳ ﹾﻠﻤَﺎ ﹸﻥ ﺫﹸﻭ ﹶﺃ ْﺷ َﻬﺪُ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﺇﹶﻟ َﻪ ﺇﻟﱠﺎ ﺣﻴﺪﺭﺓ ﺍ ﹾﻟﹶﺄ ْﻧ َﺰ ﻉُ ﺍ ﹾﻟَﺒ ِﻄﲔُ َﻭﻟﹶﺎ ِﺣ ﺠَﺎ َ ﺸ َﺮ ﻧَﻘِﻴﺒًﺎ ﺴﺔﹸ ﺍﹾﻟﹶﺄ ْﻳﺘَﺎ ُﻡ ﻭَﺍﻟِﺎﺛﹾﻨَﺎ َﻋ َ ﺨ ْﻤ َ ﻚ ﺍ ﹾﻟ َ ﻚ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍﻟﺘﱠﺮْﺗِﻴﺐﹺ ﹶﻟ ْﻢ َﻳ َﺰ ﹾﻝ َﻭﻟﹶﺎ َﻳﺰَﺍ ﹸﻝ َﻭ ﹶﻛ ﹶﺬِﻟ َ ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ ﺍ ﹾﻟ َﻤِﺘﲔُ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺇﻥﱠ ﹶﺫِﻟ َ ﺏ ﻭَﺍﻟﹾﺒَﺎﺏﹺ ﺤ ﺠَﺎ ﹺ َﻭﹶﺃ ْﺳﻤَﺎ ُﺅ ُﻫ ْﻢ ﻣَﺸْﻬُﻮﺭَﺓﹲ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ َﻭ َﻣ ْﻌ ﻠﹸﻮ َﻣ ﹲﺔ ِﻣ ْﻦ ﻛﹸﺘُﹺﺒ ﹺﻬ ْﻢ ﺍﻟﹾ ﺨَﺒﹺﻴﺜﹶﺔِ َﻭﹶﺃﻧﱠﻬُ ْﻢ ﻟﹶﺎ َﻳﺰَﺍﻟﹸﻮ ﹶﻥ ُﻳ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ َﻣ َﻊ ﺍﻟﺮﱠﺏﱢ ﻭَﺍ ﹾﻟ ِ ﺏ- ﺨﻄﱠﺎ ﹺ ﺴ ِﺔ ﻫُ َﻮ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍ ﹾﻟ َ ﺲ ﺍ ﹾﻟﹶﺄﺑَﺎِﻟ َ ﻓِﻲ ﹸﻛﻞﱟ ﹶﻛ ْﻮ ﹴﺭ َﻭ َﺩ ْﻭ ﹴﺭ ﺃﹶﺑَﺪًﺍ ﺳَﺮْﻣَﺪًﺍ َﻋﻠﹶﻰ ﺍﻟﺪﱠﻭَﺍ ﹺﻡ ﻭَﺍﻟِﺎﺳِْﺘ ْﻤﺮَﺍ ﹺﺭ َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ :ﺇﻥﱠ ﺇ ْﺑﻠِﻴ َ ﲔ َﻭ َﺷﺮﱠﹶﻓﻬُﻢْ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨ ُﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﹸﺛﻢﱠ ُﻋ ﹾﺜﻤَﺎ ﹸﻥ َ -ﺭ ِ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ َ -ﻭَﻳﻠِﻴ ِﻪ ﻓِﻲ ﺭُ ْﺗَﺒ ِﺔ ﺍﻹﺑﻠﻴﺴﻴﺔ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ َﺭ ِ َﺭ ِ ﺖ ﲔ ﻭَﺍﻟﹾﻤُﻔﹾﺴِﺪِﻳﻦَ -ﹶﻓﻠﹶﺎ ﻳَﺰَﺍﻟﹸﻮﻥﹶ َﻣ ْﻮﺟُﻮﺩِﻳ َﻦ ﻓِﻲ ﹸﻛﻞﱢ َﻭ ﹾﻗ ٍ ﻉ ﺍﻟﻀﱠﺎﻟﱢ َ َﻭﹶﺃ ْﻋﻠﹶﻰ ُﺭَﺗَﺒﻬُ ْﻢ َﻋ ْﻦ ﹶﺃ ﹾﻗﻮَﺍ ﹺﻝ ﺍﻟﹾﻤُﻠﹾ ﺤِﺪِﻳﻦَ ﻭَﺍﻧْﺘِ ﺤَﺎﻝﹺ ﹶﺃ ْﻧﻮَﺍ ﹺ ﺩَﺍﺋِﻤًﺎ ﺣَﺴْﺒَﻤَﺎ ﺫﹸ ِﻛ َﺮ ِﻣ ْﻦ ﺍﻟﺘﱠﺮْﺗِﻴﺐﹺ َ .ﻭِﻟ َﻤﺬﹶﺍ ِﻫﹺﺒ ﹺﻬ ْﻢ ﺍ ﹾﻟﻔﹶﺎ ِﺳ َﺪ ِﺓ ﺷُﻌَﺐٌ َﻭَﺗﻔﹶﺎ ﺻِﻴﻞﹸ َﺗ ْﺮ ﹺﺟﻊُ ﺇﻟﹶﻰ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹸﺄ ﺻُﻮ ﹺﻝ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮ َﺭ ِﺓ . ﺸﻬُﻮﺭُﻭ ﹶﻥ ﻣَُﺘﻈﹶﺎﻫِﺮُﻭ ﹶﻥ ﺑﹺﻬَﺬﹶﺍ ﲑ ِﻣ ْﻦ ﹺﺑﻠﹶﺎ ِﺩ ﺍﻟﺸﱠﺎ ﹺﻡ ) َﻭ ُﻫ ْﻢ َﻣ ْﻌﺮُﻭﻓﹸﻮ ﹶﻥ َﻣ ْ ﺐ ﹶﻛﹺﺒ ﹴ ﺖ َﻋﻠﹶﻰ ﺟَﺎﹺﻧ ﹴ َﻭ َﻫ ِﺬ ِﻩ ﺍﻟﻄﱠﺎِﺋ ﹶﻔﺔﹸ ﺍ ﹾﻟ َﻤ ﹾﻠﻌُﻮَﻧﺔﹸ ﺍ ْﺳَﺘ ْﻮﹶﻟ ْ ﺱ ﹶﺃ ْﻳﻀًﺎ ﻓِﻲ ﲔ َﻭ ُﻋ ﹶﻠﻤَﺎِﺋ ﹺﻬ ْﻢ َﻭ ِﻣ ْﻦ ﻋَﺎﻣﱠ ِﺔ ﺍﻟﻨﱠﺎ ﹺ ﺐ َﻭﹶﻗ ْﺪ َﺣﻘﱠ َﻖ ﺃﹶﺣْﻮَﺍﻟﹶﻬُﻢْ ﹸﻛ ﱡﻞ َﻣ ْﻦ ﺧَﺎﹶﻟ ﹶﻄﻬُ ْﻢ َﻭ َﻋ َﺮﹶﻓﻬُ ْﻢ ِﻣ ْﻦ ُﻋ ﹶﻘﻠﹶﺎ َﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺍ ﹾﻟ َﻤ ﹾﺬ َﻫ ﹺ ﲔ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺒﻠﹶﺎ ِﺩ ﺨ ﹸﺬﻭِﻟ َ ﺞ ﺍ ﹾﻟ َﻤ ْ ﺖ ﺍ ْﺳﺘِﻴﻠﹶﺎ ِﺀ ﺍ ﹾﻟﹺﺈ ﹾﻓ ﹺﺮ ْﻧ ﹺ ﺱ َﻭ ﹾﻗ َ ﺴﺘُﻮ َﺭ ﹰﺓ َﻋ ْﻦ ﹶﺃ ﹾﻛﹶﺜ ﹺﺮ ﺍﻟﻨﱠﺎ ﹺ ﺖ َﻣ ْ ﻫَﺬﹶﺍ ﺍﻟﺰﱠﻣَﺎ ِﻥ ؛ ِﻟﹶﺄﻥﱠ ﺃﹶﺣْﻮَﺍﻟﹶﻬُﻢْ ﻛﹶﺎَﻧ ْ ﲑ ﺟﹺﺪﺍ .ﹶﻓ َﻬ ﹾﻞ َﻳ ﺠُﻮ ُﺯ ﺿﻠﹶﺎﹸﻟ ُﻬ ْﻢ .ﻭَﺍﻟِﺎﺑْﺘِﻠﹶﺎﺀُ ﹺﺑ ﹺﻬ ْﻢ ﹶﻛِﺜ ٌ ﻒ ﺣَﺎﹸﻟ ُﻬ ْﻢ َﻭ ﹶﻇ َﻬ َﺮ َ ﺸ َ ﺕ ﹶﺃﻳﱠﺎ ُﻡ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﺍ ْﻧ ﹶﻜ َ ﺍﻟﺴﱠﺎ ِﺣِﻠﻴﱠ ِﺔ ؛ ﹶﻓﹶﻠﻤﱠﺎ ﺟَﺎ َﺀ ْ
ﺠ ْﺒ ﹺﻦ ﺍ ﹾﻟ َﻤ ْﻌﻤُﻮ ﹺﻝ ﺤ ﹺﻬ ْﻢ ﻭَﺍﻟﹾ ﺤَﺎﻟﹶﺔﹸ َﻫ ِﺬ ِﻩ ﹶﺃ ْﻡ ﹶﻟﺎ ؟ ﻭَﻣَﺎ ُﺣ ﹾﻜ ُﻢ ﺍ ﹾﻟ ُ ﺤ ﱡﻞ ﹶﺃ ﹾﻛﻞﹸ ﹶﺫﺑَﺎِﺋ ِ ﺝ ِﻣ ْﻨ ُﻬ ْﻢ ؟ َﻭ َﻫ ﹾﻞ َﻳ ِ ِﻟﻤُﺴِْﻠ ﹺﻢ ﹶﺃ ﹾﻥ ﻳُ َﺰﻭﱢ َﺟﻬُ ْﻢ ﹶﺃ ْﻭ َﻳَﺘ َﺰﻭﱠ َ
ﲔ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ َﻭ َﻫ ﹾﻞ َﻳ ﺠُﻮ ُﺯ ﺴ ﹺﻬ ْﻢ ؟ َﻭ َﻫ ﹾﻞ َﻳ ﺠُﻮ ُﺯ َﺩ ﹾﻓﻨُﻬُ ْﻢ َﺑ ْﻴ َﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺤِﺘ ﹺﻬ ْﻢ ؟ َﻭﻣَﺎ ُﺣ ﹾﻜ ُﻢ ﺃﹶﻭَﺍﻧﹺﻴﻬﹺﻢْ َﻭ َﻣﻠﹶﺎﹺﺑ ِ ﺤ ِﺔ ﹶﺫﺑﹺﻴ َ ِﻣ ْﻦ ﺇ ْﻧ ﹶﻔ َ ﺨﺪَﺍﻡُ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ِﻣ ْﻦ ﹺﺭﺟَﺎ ﹺﻝ ﺠﺐُ َﻋﻠﹶﻰ َﻭِﻟﻲﱢ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﻗ ﹾﻄﻌُﻬُ ْﻢ ﻭَﺍ ْﺳِﺘ ْ ﺴﻠِﻴ ُﻤﻬَﺎ ﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ؟ ﹶﺃ ْﻡ َﻳ ﹺ ﲔ َﻭَﺗ ْ ﺨﺪَﺍ ُﻣ ُﻬ ْﻢ ﻓِﻲ ﹸﺛﻐُﻮ ﹺﺭ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺍ ْﺳِﺘ ْ ﻚ ؟ ﻭَﺇﹺﺫﹶﺍ ﺍﺳَْﺘ ﺨْ َﺪ َﻣﻬُﻢْ ﲔ ﺍﻟﻜﻔﺎﺓ َﻭ َﻫ ﹾﻞ َﻳ ﹾﺄﹶﺛﻢُ ﺇﺫﹶﺍ ﹶﺃﺧﱠ َﺮ ﹶﻃ ْﺮ َﺩ ُﻫ ْﻢ ؟ ﹶﺃ ْﻡ َﻳ ﺠُﻮ ُﺯ ﹶﻟﻪُ ﺍﻟﺘﱠ َﻤﻬﱡ ﹸﻞ َﻣ َﻊ ﹶﺃﻥﱠ ﻓِﻲ َﻋ ْﺰ ِﻣ ِﻪ ﹶﺫِﻟ َ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﻀ ﹺﻬ ْﻢ َﺑ ِﻘﻴﱠ ﹲﺔ ِﻣ ْﻦ ﺖ ﺍ ﹾﻟﻤَﺎ ﹺﻝ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻭَﺇﹺﺫﹶﺍ ﺻَﺮَﻓﹶﻬَﺎ َﻭَﺗﹶﺄﺧﱠ َﺮ ِﻟَﺒ ْﻌ ِ ﺻ ْﺮﻑُ ﹶﺃ ْﻣﻮَﺍ ﹺﻝ َﺑ ْﻴ ِ َﻭﹶﺃﻗﹾ ﹶﻄ َﻌﻬُﻢْ ﹶﺃ ْﻭ ﹶﻟ ْﻢ ُﻳ ﹾﻘ ِﻄ ْﻌ ُﻬ ْﻢ َﻫ ﹾﻞ َﻳ ﺠُﻮ ُﺯ ﹶﻟﻪُ َ ﻚ َﻫ ﹾﻞ ﺻ َﺪﻩُ ِﻟ ﹶﺬِﻟ َ ﲔ ﹶﺃ ْﻭ ﹶﺃﺭْ َ ﺤﻘﱢ َ ﲔ ﹶﺃ ْﻭ ﺍﻟﹾﻤُﺴَْﺘ ِ ﺻ َﺮﹶﻓﻪُ َﻋﻠﹶﻰ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ِﻣ ْﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺴﻤﱠﻰ ؛ ﹶﻓﹶﺄﺧﱠ َﺮﻩُ َﻭِﻟﻲﱡ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ َﻋ ْﻨﻪُ َﻭ َ َﻣ ْﻌﻠﹸﻮ ِﻣ ِﻪ ﺍ ﹾﻟ ُﻤ َ ﺠﺐُ َﻋﹶﻠ ْﻴ ِﻪ ؟ َﻭ َﻫ ﹾﻞ ِﺩﻣَﺎ ُﺀ ﺍﻟﻨﺼﲑﻳﺔ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭﹺﻳ َﻦ ُﻣﺒَﺎﺣَﺔﹲ ﻭَﺃﹶﻣْﻮَﺍﻟﹸﻬُ ْﻢ ﺣَﻠﹶﺎﻝﹲ ﹶﺃ ْﻡ ﻟﹶﺎ ؟ ﻭَﺇﹺﺫﹶﺍ َﻳ ﺠُﻮ ُﺯ ﹶﻟﻪُ ِﻓ ْﻌﻞﹸ َﻫ ِﺬ ِﻩ ﺍﻟﺼﱡ َﻮ ﹺﺭ ؟ ﹶﺃ ْﻡ َﻳ ﹺ ﲔ َﻭ َﺣﺬﱠ َﺭ ﹶﺃ ْﻫ ﹶﻞ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ِﻣ ْﻦ ﺟَﺎ َﻫ َﺪﻫُ ْﻢ َﻭِﻟﻲﱡ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﹶﺃﻳﱠ َﺪﻩُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﹺﺑﹺﺈ ْﺧﻤَﺎ ِﺩ ﺑَﺎ ِﻃِﻠ ﹺﻬ ْﻢ َﻭﹶﻗ ﹶﻄ َﻌﻬُﻢْ ِﻣ ْﻦ ُﺣﺼُﻮ ِﻥ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺤ ﹺﻬ ْﻢ َﻭﹶﺃﻟﹾ َﺰ َﻣﻬُﻢْ ﺑﹺﺎﻟﺼﱠ ْﻮ ﹺﻡ ﻭَﺍﻟﺼﱠﻠﹶﺎﺓِ َﻭ َﻣَﻨ َﻌﻬُﻢْ ِﻣ ْﻦ ﺇ ﹾﻇﻬَﺎ ﹺﺭ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻞ َﻭ ُﻫ ْﻢ ﺍﻟﱠﺬِﻳﻦَ ﻳَﻠﹸﻮَﻧﻪُ ِﻣ ْﻦ ﺤِﺘ ﹺﻬ ْﻢ َﻭﹶﺃ ﹾﻛ ﹺﻞ ﹶﺫﺑَﺎِﺋ ِ ُﻣﻨَﺎ ﹶﻛ َ ﺲ َﻭ ِﺩﻳَﺎ ﹺﺭ ﺼﺪﱢﻱ ﻭَﺍﻟﺘﱠ َﺮ ﺻﱡ ِﺪ ِﻟ ِﻘﺘَﺎ ﹺﻝ ﺍﻟﺘﱠﺘَﺎ ﹺﺭ ﻓِﻲ ﹺﺑﻠﹶﺎ ِﺩ ِﻫ ْﻢ َﻭ َﻫ ْﺪ ﹺﻡ ﹺﺑﻠﹶﺎ ِﺩ َﺳﹺﻴ َ ﻀﻞﹸ َﻭﹶﺃﻛﹾﹶﺜﺮُ ﺃﹶﺟْﺮًﺍ ِﻣ ْﻦ ﺍﻟﺘﱠ َ ﻚ ﹶﺃ ﹾﻓ َ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ َ :ﻫ ﹾﻞ ﹶﺫِﻟ َ ﻂ ﻓِﻲ ﻀﻞﹸ ِﻣ ْﻦ ﹶﻛ ْﻮﹺﻧ ِﻪ ﻳُ ﺠَﺎ ِﻫﺪُ ﺍﻟﻨﺼﲑﻳﺔ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭﹺﻳ َﻦ ﻣُﺮَﺍﺑﹺﻄﹰﺎ ؟ َﻭَﻳﻜﹸﻮ ﹸﻥ ﹶﺃ ْﺟﺮُ َﻣ ْﻦ ﺭَﺍَﺑ ﹶ ﺞ َﻋﻠﹶﻰ ﺃﹶﻫْﻠِﻬَﺎ ؟ ﹶﺃ ْﻡ ﻫَﺬﹶﺍ ﹶﺃ ﹾﻓ َ ﺍ ﹾﻟﹺﺈ ﹾﻓ ﹺﺮْﻧ ﹺ ﻑ ﺍ ﹾﻟ َﻤ ﹾﺬﻛﹸﻮﺭﹺﻳ َﻦ ﺠﺐُ َﻋﻠﹶﻰ َﻣ ْﻦ َﻋ َﺮ َ ﺼ ِﺪ ﺍﻟﻔﺮﻧﺞ ﹶﺃ ﹾﻛَﺒﺮُ ﹶﺃ ْﻡ ﻫَﺬﹶﺍ ﹶﺃ ﹾﻛَﺒﺮُ ﺃﹶﺟْﺮًﺍ ؟ َﻭ َﻫ ﹾﻞ َﻳ ﹺ ﺸَﻴ ﹶﺔ ﹶﻗ ْ ﺤ ﹺﺮ َﺧ ْ ﺍﻟﱡﺜﻐُﻮ ﹺﺭ َﻋﻠﹶﻰ ﺳَﺎ ِﺣ ﹺﻞ ﺍ ﹾﻟَﺒ ْ ﻀ ُﻬ ْﻢ ﻱ َﺑ ْﻌ َ ﺸ ﹺﻬ َﺮ ﹶﺃ ْﻣ َﺮ ُﻫ ْﻢ َﻭُﻳﺴَﺎ ِﻋ َﺪ َﻋﻠﹶﻰ ﺇ ْﺑﻄﹶﺎ ﹺﻝ ﺑَﺎ ِﻃِﻠ ﹺﻬ ْﻢ َﻭﹺﺇ ﹾﻇﻬَﺎ ﹺﺭ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﹶﻓﹶﻠ َﻌﻞﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﺃ ﹾﻥ َﻳ ْﻬ ِﺪ َ َﻭ َﻣﺬﹶﺍ ِﻫَﺒﻬُ ْﻢ ﹶﺃ ﹾﻥ ﻳُ ْ ﻚ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﺍ ﹾﻟ َﻌﻈِﻴ ﹺﻢ ﹶﺃ ْﻡ َﻳ ﺠُﻮ ُﺯ ﺍﻟﺘﱠﻐَﺎﹸﻓ ﹸﻞ ﲔ َﺑ ْﻌ َﺪ ُﺧﺮُﻭ ﹺﺟ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹶﺫِﻟ َ ﺠ َﻌ ﹶﻞ ِﻣ ْﻦ ﺫﹸﺭﱢﻳﱠِﺘ ﹺﻬ ْﻢ َﻭﹶﺃ ْﻭﻟﹶﺎ ِﺩ ِﻫ ْﻢ ﻣُﺴِْﻠ ِﻤ َ ﺇﻟﹶﻰ ﺍﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭﹶﺃ ﹾﻥ َﻳ ْ ﻚ ﻭَﺍﻟﹾﻤُ ﺠَﺎﻫِﺪُ ﻓِﻴ ِﻪ ﻭَﺍﻟﹾﻤُﺮَﺍﺑﹺﻂﹸ ﹶﻟﻪُ ﻭَﺍﻟﹾﻤُﻠﹶﺎﺯﹺﻡُ َﻋﹶﻠ ْﻴ ِﻪ ؟ َﻭ ﹾﻟَﺘ ْﺒﺴُﻄﹸﻮﺍ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹶﻝ ﻓِﻲ ﺠَﺘ ﹺﻬﺪُ َﻋﻠﹶﻰ ﹶﺫِﻟ َ َﻋ ْﻨ ُﻬ ْﻢ ﻭَﺍ ﹾﻟﹺﺈ ْﻫﻤَﺎ ﹸﻝ ؟ ﻭَﻣَﺎ ﹶﻗ َﺪ َﺭ ﺍ ﹾﻟﻤُ ْ ﺴُﺒﻨَﺎ ﺍﻟﻠﱠ ُﻪ َﻭﹺﻧ ْﻌ َﻢ ﺍ ﹾﻟ َﻮﻛِﻴ ﹸﻞ . ﲔ َﻣ ﹾﺄﺟُﻮﺭﹺﻳ َﻦ ﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ﺇﻧﱠ ُﻪ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﻗﹶﺪِﻳﺮٌ ؛ َﻭ َﺣ ْ ﻚ ُﻣﺜﹶﺎﹺﺑ َ ﹶﺫِﻟ َ ﺍﻟﹾ ﺠَﻮَﺍﺏُ ﺴﻤﱠ ْﻮ ﹶﻥ ﲔ َ .ﻫ ُﺆﻟﹶﺎ ِﺀ ﺍ ﹾﻟ ﹶﻘ ْﻮ ُﻡ ﺍ ﹾﻟﻤُ َ ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﺱ ﹶﺃ ْﺣﻤَﺪ ﺍ ْﺑ ُﻦ ﺗﻴﻤﻴﺔ :ﺍ ﹾﻟ َ ﺏ َﺷ ْﻴ ﺦُ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﺗ ِﻘﻲﱡ ﺍﻟﺪﱢﻳ ﹺﻦ ﺃﹶﺑُﻮ ﺍ ﹾﻟ َﻌﺒﱠﺎ ﹺ ﹶﻓﹶﺄﺟَﺎ َ ﲔ ﺸ ﹺﺮ ِﻛ َ ﲑ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤ ْ ﻑ ﺍ ﹾﻟ ﹶﻘﺮَﺍ ِﻣ ﹶﻄ ِﺔ ﺍ ﹾﻟﺒَﺎ ِﻃﹺﻨﻴﱠ ِﺔ ﹶﺃ ﹾﻛ ﹶﻔﺮُ ِﻣ ْﻦ ﺍ ﹾﻟَﻴﻬُﻮ ِﺩ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ ؛ َﺑ ﹾﻞ َﻭﹶﺃﻛﹾ ﹶﻔﺮُ ِﻣ ْﻦ ﹶﻛِﺜ ﹴ ﺻﻨَﺎ ِ ﺑﺎﻟﻨﺼﲑﻳﺔ ُﻫ ْﻢ َﻭﺳَﺎِﺋ ُﺮ ﹶﺃ ْ ﲔ ِﻣ ﹾﺜ ﹶﻞ ﹸﻛﻔﱠﺎ ﹺﺭ ﺍﻟﺘﱠﺘَﺎ ﹺﺭ ﻭﺍﻟﻔﺮﻧﺞ ﺿ َﺮ ﹺﺭ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ﺍ ﹾﻟ ُﻤ ﺤَﺎ ﹺﺭﹺﺑ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃ ْﻋ ﹶﻈﻢُ ِﻣ ْﻦ َ ﺤﻤﱠ ٍﺪ َ ﺿ َﺮﺭُﻫُ ْﻢ َﻋﻠﹶﻰ ﺃﹸﻣﱠ ِﺔ ﻣُ َ َﻭ َ
ﺤﻘِﻴ ﹶﻘ ِﺔ ﻟﹶﺎ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺖ َﻭ ُﻫ ْﻢ ﻓِﻲ ﺍ ﹾﻟ َ ﺸﻴﱡ ﹺﻊ ﻭَﻣُﻮَﺍﻟﹶﺎﺓِ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟَﺒ ْﻴ ِ ﲔ ﺑﹺﺎﻟﺘﱠ َ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻫ ْﻢ ؛ ﹶﻓﹺﺈ ﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ َﻳَﺘﻈﹶﺎ َﻫﺮُﻭ ﹶﻥ ِﻋ ْﻨ َﺪ ُﺟﻬﱠﺎ ﹺﻝ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﲔ ﹶﻗ ْﺒ ﹶﻞ ﺏ َﻭﻟﹶﺎ َﺟﻨﱠ ٍﺔ َﻭﻟﹶﺎ ﻧَﺎ ﹴﺭ َﻭﻟﹶﺎ ﹺﺑﹶﺄ َﺣ ِﺪ ِﻣ ْﻦ ﺍﻟﹾﻤُﺮْ َﺳِﻠ َ ﺏ َﻭﻟﹶﺎ ِﻋﻘﹶﺎ ﹴ ﹺﺑﺎﹶﻟﻠﱠ ِﻪ َﻭﻟﹶﺎ ﹺﺑ َﺮﺳُﻮِﻟ ِﻪ َﻭﻟﹶﺎ ﹺﺑ ِﻜﺘَﺎﹺﺑ ِﻪ َﻭﻟﹶﺎ ﹺﺑﹶﺄ ْﻣ ﹺﺮ َﻭﻟﹶﺎ َﻧ ْﻬ ﹴﻲ َﻭﻟﹶﺎ ﹶﺛﻮَﺍ ﹴ ﻑ ِﻋ ْﻨ َﺪ ُﻋﹶﻠﻤَﺎ ِﺀ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭﻟﹶﺎ ﹺﺑ ِﻤﻠﱠ ِﺔ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻤﹶﻠ ﹺﻞ ﺍﻟﺴﱠﺎِﻟ ﹶﻔ ِﺔ َﺑ ﹾﻞ َﻳ ﹾﺄ ُﺧﺬﹸﻭ ﹶﻥ ﹶﻛﻠﹶﺎ َﻡ ﺍﻟﻠﱠ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﺍ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ ﺤﻤﱠ ٍﺪ َ ﻣُ َ ﺲ ﻣَﺎ ﹶﺫ ﹶﻛ َﺮ ُﻩ ﺍﻟﺴﱠﺎِﺋﻞﹸ َﻭ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﻫَﺬﹶﺍ ﲔ ﻳَﺘَﺄﹶﻭﱠﻟﹸﻮﻧَﻪُ َﻋﻠﹶﻰ ﹸﺃﻣُﻮ ﹴﺭ َﻳ ﹾﻔَﺘﺮُﻭَﻧﻬَﺎ ؛ َﻳﺪﱠﻋُﻮ ﹶﻥ ﺃﹶﻧﱠﻬَﺎ ِﻋ ﹾﻠﻢُ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻦ ؛ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺲ ﹶﻟ ُﻬ ْﻢ َﺣﺪﱞ ﻣَ ﺤْﺪُﻭﺩٌ ﻓِﻴﻤَﺎ َﻳﺪﱠﻋُﻮَﻧﻪُ ِﻣ ْﻦ ﺍ ﹾﻟﹺﺈ ﹾﻟ ﺤَﺎ ِﺩ ﻓِﻲ ﹶﺃ ْﺳﻤَﺎ ِﺀ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﻭَﺁﻳَﺎِﺗ ِﻪ ﻭَﺗَ ﺤْﺮﹺﻳﻒِ ﹶﻛﻠﹶﺎ ﹺﻡ ﺍﻟﻠﱠ ِﻪ ﺲ ؛ ﹶﻓﹺﺈﻧﱠﻪُ ﹶﻟ ْﻴ َ ﺠْﻨ ﹺ ﺍ ﹾﻟ ﹺ ﺿ ِﻌ ِﻪ ؛ ﺇ ﹾﺫ َﻣ ﹾﻘﺼُﻮ ُﺩ ُﻫ ْﻢ ﺇ ْﻧﻜﹶﺎ ُﺭ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ َﻭ َﺷﺮَﺍِﺋ ﹺﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﹺﺑ ﹸﻜﻞﱢ ﹶﻃﺮﹺﻳ ﹴﻖ َﻣ َﻊ ﺍﻟﺘﱠﻈﹶﺎﻫُ ﹺﺮ ﹺﺑﹶﺄﻥﱠ ِﻟ َﻬ ِﺬ ِﻩ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ َﺗﻌَﺎﻟﹶﻰ َﻭ َﺭﺳُﻮِﻟ ِﻪ َﻋ ْﻦ َﻣﻮَﺍ ِ ﺲ " َﻣﻌْ ﹺﺮﹶﻓﺔﹸ ﹶﺃ ْﺳﺮَﺍ ﹺﺭ ِﻫ ْﻢ ﻭ " ﺨ ْﻤ َ ﺕ ﺍ ﹾﻟ َ ﺲ ﹶﻗ ْﻮِﻟ ﹺﻬ ْﻢ :ﺇﻥﱠ " ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ ﺲ ﻣَﺎ ﹶﺫ ﹶﻛ َﺮ ﺍﻟﺴﱠﺎِﺋﻞﹸ َﻭ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ َﺣﻘﹶﺎِﺋ ُﻖ َﻳ ْﻌ ﹺﺮﻓﹸﻮَﻧﻬَﺎ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﺐ ُﻫﻤَﺎ ﺃﹶﺑُﻮ َﺑ ﹾﻜ ﹴﺮ ﺖ ﺍﻟﹾﻌَﺘِﻴﻖﹺ " ﹺﺯﻳَﺎ َﺭﺓﹸ ُﺷﻴُﻮ ِﺧ ﹺﻬ ْﻢ َﻭﹶﺃﻥﱠ ) َﻳﺪَﺍ ﹶﺃﺑﹺﻲ ﹶﻟ َﻬ ﹴ ﺽ " ِﻛ ْﺘﻤَﺎ ﹸﻥ ﹶﺃ ْﺳﺮَﺍ ﹺﺭ ِﻫ ْﻢ " َﻭ َﺣ ﺞﱠ ﺍ ﹾﻟَﺒ ْﻴ ِ ﺍﻟﺼﱢﻴَﺎ َﻡ ﺍ ﹾﻟ َﻤ ﹾﻔﺮُﻭ َ ﺐ ؛ َﻭﹶﻟﻬُ ْﻢ ﻓِﻲ ﻣُﻌَﺎﺩَﺍ ِﺓ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭﹶﺃ ْﻫِﻠ ِﻪ َﻭﻗﹶﺎِﺋﻊُ ﻣَﺸْﻬُﻮﺭَﺓﹲ ﲔ ﻫُ َﻮ َﻋِﻠﻲﱡ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ﻃﹶﺎِﻟ ﹴ َﻭﻋُ َﻤﺮُ َﻭﹶﺃﻥﱠ ) ﺍﻟﻨﱠَﺒﹶﺄ ﺍ ﹾﻟ َﻌﻈِﻴ َﻢ ﻭَﺍ ﹾﻟﹺﺈﻣَﺎ َﻡ ﺍ ﹾﻟﻤُﹺﺒ َ ﺝ َﻭﹶﺃ ﹾﻟ ﹶﻘ ْﻮ ُﻫ ْﻢ ﻓِﻲ ﹺﺑ ﹾﺌ ﹺﺮ َﺯ ْﻣ َﺰ َﻡ ﺤ ﺠﱠﺎ َ ﲔ ؛ ﹶﻛﻤَﺎ ﹶﻗَﺘﻠﹸﻮﺍ َﻣﺮﱠ ﹰﺓ ﺍ ﹾﻟ ُ ﺖ ﹶﻟ ُﻬ ْﻢ ﻣُﻜﹾﻨَﺔﹲ َﺳ ﹶﻔﻜﹸﻮﺍ ِﺩﻣَﺎ َﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺼﻨﱠ ﹶﻔ ﹲﺔ ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎَﻧ ْ ﺐ ﻣُ َ َﻭﻛﹸﺘُ ٌ ﺤﺼِﻲ َﻋ َﺪ َﺩﻩُ ﺇﻟﱠﺎ ﺨ ﹺﻬ ْﻢ ﻣَﺎ ﻟﹶﺎ ُﻳ ْ ﲔ َﻭ َﻣﺸَﺎﹺﻳ ِ ﺠ َﺮ ﺍ ﹾﻟﹶﺄ ْﺳ َﻮ َﺩ َﻭَﺑ ِﻘ َﻲ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﻣُﺪﱠ ﹰﺓ َﻭﹶﻗَﺘﻠﹸﻮﺍ ِﻣ ْﻦ ُﻋﹶﻠﻤَﺎ ِﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺤَ َﻭﹶﺃ َﺧﺬﹸﻭﺍ َﻣﺮﱠ ﹰﺓ ﺍﹾﻟ َ ﻒ ﹶﺃ ْﺳﺮَﺍ ﹺﺭ ِﻫ ْﻢ ﺸ ِ ﲔ ﻛﹸﺘًُﺒﺎ ﻓِﻲ ﹶﻛ ْ ﻒ ُﻋﹶﻠﻤَﺎ ُﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺻﻨﱠ َ ﲑ ﹰﺓ ِﻣﻤﱠﺎ ﹶﺫ ﹶﻛ َﺮ ﻩُ ﺍﻟﺴﱠﺎِﺋﻞﹸ َﻭ ﹶﻏ ْﻴﺮُﻩُ َﻭ َ ﺻﻨﱠﻔﹸﻮﺍ ﹸﻛُﺘﺒًﺎ ﹶﻛِﺜ َ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ َﻭ َ
ﻚ ﹶﺃ ْﺳﺘَﺎ ﹺﺭ ِﻫ ْﻢ ؛ َﻭَﺑﻴﱠﻨُﻮﺍ ﻓِﻴﻬَﺎ ﻣَﺎ ُﻫ ْﻢ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﻭَﺍﻟﺰﱠ ْﻧ َﺪﹶﻗ ِﺔ ﻭَﺍ ﹾﻟﹺﺈﹾﻟ ﺤَﺎ ِﺩ ﺍﻟﱠﺬِﻱ ُﻫ ْﻢ ﹺﺑ ِﻪ ﹶﺃ ﹾﻛ ﹶﻔﺮُ ِﻣ ْﻦ ﺍ ﹾﻟَﻴﻬُﻮ ِﺩ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻭ َﻫ ْﺘ ِ ﲑ ﺍﻟﱠﺬِﻱ َﻳ ْﻌ ﹺﺮﻓﹸﻪُ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ ﻓِﻲ ﺻ ِﻔ ﹺﻬ ْﻢ ﻗﹶﻠِﻴﻞﹲ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻜِﺜ ﹺ ﺻﻨَﺎ َﻡ َ .ﻭﻣَﺎ ﹶﺫ ﹶﻛ َﺮﻩُ ﺍﻟﺴﱠﺎِﺋﻞﹸ ﻓِﻲ َﻭ ْ َﻭ ِﻣ ْﻦ ﺑﺮﺍﳘﺔ ﺍ ﹾﻟ ﹺﻬ ْﻨ ِﺪ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْﻌُﺒﺪُﻭ ﹶﻥ ﺍ ﹾﻟﹶﺄ ْ ﺻ ِﻔ ﹺﻬ ْﻢ َ .ﻭ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻌﻠﹸﻮ ﹺﻡ ﻋِﻨْﺪَﻧَﺎ ﹶﺃﻥﱠ ﺍﻟﺴﱠﻮَﺍ ِﺣ ﹶﻞ ﺍﻟﺸﱠﺎ ِﻣﻴﱠ ﹶﺔ ﺇﻧﱠﻤَﺎ ﺍ ْﺳَﺘ ْﻮﻟﹶﻰ ﻋَﻠﹶﻴْﻬَﺎ ﺍﻟﻨﱠﺼَﺎﺭَﻯ ِﻣ ْﻦ ﹺﺟ َﻬِﺘ ﹺﻬ ْﻢ َﻭ ُﻫ ْﻢ ﺩَﺍﺋِﻤًﺎ َﻣ َﻊ ﹸﻛﻞﱢ َﻭ ْ
ﲔ ﻟِﻠﺴﱠﻮَﺍ ِﺣ ﹺﻞ ﺐ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﹶﻓ ْﺘ ﺢُ ﺍ ﻟﹾﻤُﺴِْﻠ ِﻤ َ ﲔ َ .ﻭ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍ ﹾﻟ َﻤﺼَﺎِﺋ ﹺ ﲔ ؛ ﹶﻓ ُﻬ ْﻢ َﻣ َﻊ ﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻋﻠﹶﻰ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ َﻋ ُﺪﻭﱟ ِﻟﻠﹾﻤُﺴْ ِﻠ ِﻤ َ ﲔ َﻋﻠﹶﻰ ﺍﻟﺘﱠﺘَﺎ ﹺﺭ َ .ﻭ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﹶﺃ ْﻋﻴَﺎ ِﺩ ِﻫ ْﻢ ﺇﺫﹶﺍ ﺐ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﺍ ْﻧِﺘﺼَﺎ ُﺭ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﻭَﺍﻧْﻘِﻬَﺎﺭُ ﺍﻟﻨﱠﺼَﺎﺭَﻯ ؛ َﺑ ﹾﻞ َﻭ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍ ﹾﻟ َﻤﺼَﺎِﺋ ﹺ ﲔ ﲔ ﻣَﺎ ﺯَﺍﻟﹶﺖْ ﹺﺑﹶﺄ ْﻳﺪِﻱ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﲔ ﹶﻓﹺﺈﻥﱠ ﹸﺛﻐُﻮ َﺭ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺍ ْﺳَﺘ ْﻮﻟﹶﻰ -ﻭَﺍﻟﹾﻌِﻴَﺎﺫﹸ ﹺﺑﺎﹶﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ -ﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻋﻠﹶﻰ ﹸﺛﻐُﻮ ﹺﺭ ﺍ ﹾﻟﻤُﺴِْﻠ ِﻤ َ ﲔ " ُﻋ ﹾﺜﻤَﺎ ﹶﻥ ْﺑ ﹺﻦ ﻋﻔﺎﻥ " ﲑ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﹺﻨ َ ﺐ ﻭَﻓﹶﺘَ ﺤَﻬَﺎ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ ﻓِﻲ ِﺧﻠﹶﺎﹶﻓ ِﺔ ﹶﺃ ِﻣ ﹺ ﺹ َﻳﺴﱠ َﺮ ﺍﻟﻠﱠ ُﻪ ﻓﹶﺘْ ﺤَﻬَﺎ َﻋ ْﻦ ﹶﻗﺮﹺﻳ ﹴ َﺣﺘﱠﻰ َﺟﺰﹺﻳ َﺮ ِﺓ ﻗﹸ ْﺒﺮُ َ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﻓﹶﺘَ ﺤَﻬَﺎ " ُﻣﻌَﺎ ﹺﻭَﻳﺔﹸ ْﺑ ُﻦ ﹶﺃﺑﹺﻲ ُﺳ ﹾﻔﻴَﺎ ﹶﻥ " ﺇﻟﹶﻰ ﹶﺃ ﹾﺛﻨَﺎ ِﺀ ﺍ ﹾﻟﻤِﺎﹶﺋ ِﺔ ﺍﻟﺮﱠﺍﹺﺑ َﻌ ِﺔ .ﹶﻓ َﻬ ُﺆﻟﹶﺎ ِﺀ ﺍ ﹾﻟﻤُ ﺤَﺎﺩﱡﻭ ﹶﻥ ِﻟﻠﱠ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﹶﻛﺜﹸﺮُﻭﺍ َﺭ ِ ﻒ َﻭ ﹶﻏ ْﻴ ﹺﺮ ِﻩ ؛ ﺱ ﺍﻟﺸﱠﺮﹺﻳ ِ ﺴَﺒﹺﺒ ﹺﻬ ْﻢ ﺍﺳْﺘَﻮْﻟﹶﻮْﺍ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹸﻘ ْﺪ ﹺ ﺣِﻴَﻨِﺌ ٍﺬ ﺑﹺﺎﻟﺴﱠﻮَﺍ ِﺣ ﹺﻞ ﻭَﻏﹶﻴْﺮﹺﻫَﺎ ﻓﹶﺎ ْﺳَﺘ ْﻮﻟﹶﻰ ﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻋﻠﹶﻰ ﺍﻟﺴﱠﺎ ِﺣ ﹺﻞ ؛ ﹸﺛﻢﱠ ﹺﺑ َ ﲔ ﺍ ﹾﻟﻤُ ﺠَﺎ ِﻫﺪِﻳ َﻦ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﻚ ؛ ﹸﺛﻢﱠ ﹶﻟﻤﱠﺎ ﹶﺃﻗﹶﺎ َﻡ ﺍﻟﻠﱠ ُﻪ ُﻣﻠﹸﻮ َﻙ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺏ ﻓِﻲ ﹶﺫِﻟ َ ﺖ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍ ﹾﻟﹶﺄ ْﺳﺒَﺎ ﹺ ﹶﻓﹺﺈﻥﱠ ﺃﹶﺣْﻮَﺍﻟﹶﻬُﻢْ ﻛﹶﺎَﻧ ْ ﺡ ﺍﻟﺪﱢﻳ ﹺﻦ " َﻭﹶﺃ ْﺗﺒَﺎ ِﻋ ﹺﻬﻤَﺎ َﻭﹶﻓَﺘ ﺤُﻮﺍ ﺍﻟﺴﱠﻮَﺍ ِﺣ ﹶﻞ ِﻣ ْﻦ ﺍﻟﻨﱠﺼَﺎﺭَﻯ َﻭ ِﻣﻤﱠ ْﻦ ﻛﹶﺎ ﹶﻥ ﺑﹺﻬَﺎ ِﻣ ْﻨ ُﻬ ْﻢ ﺻﻠﹶﺎ ﹺ َﺗﻌَﺎﻟﹶﻰ " ﹶﻛﻨُﻮ ﹺﺭ ﺍﻟﺪﱢﻳ ﹺﻦ ﺍﻟﺸﱠﻬﹺﻴ ِﺪ َﻭ َ ﺤ َﻮ ﻣِﺎﹶﺋَﺘ ْﻲ َﺳَﻨ ٍﺔ ﻭَﺍﺗﱠﻔﹶﻘﹸﻮﺍ ُﻫ ْﻢ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ ﹶﻓ ﺠَﺎ َﻫ َﺪﻫُ ْﻢ ﲔ ﻋَﻠﹶﻴْﻬَﺎ َﻧ ْ ﺼ َﺮ ؛ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﻛﹶﺎﻧُﻮﺍ ﻣُﺴَْﺘﻮِْﻟ َ ﺽ ِﻣ ْ َﻭﹶﻓَﺘ ﺤُﻮﺍ ﹶﺃ ْﻳﻀًﺎ ﹶﺃ ْﺭ َ ﺼ ﹺﺮﻳﱠ ِﺔ ﻭَﺍﻟﺸﱠﺎ ِﻣﻴﱠ ِﺔ .ﹸﺛﻢﱠ ﺇﻥﱠ ﺍﻟﺘﱠﺘَﺎ َﺭ ﺕ َﺩ ْﻋ َﻮﺓﹸ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﺑﹺﺎﻟﺪﱢﻳَﺎ ﹺﺭ ﺍ ﹾﻟ ِﻤ ْ ﺸ َﺮ ْ ﺦ ﺍ ْﻧَﺘ َ ﻚ ﺍﻟﺘﱠﺎﺭﹺﻳ ﹺ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ َﺣﺘﱠﻰ ﹶﻓَﺘ ﺤُﻮﺍ ﺍ ﹾﻟﹺﺒﻠﹶﺎ َﺩ َﻭ ِﻣ ْﻦ ﹶﺫِﻟ َ ﲔ ﺇﻟﱠﺎ ﹺﺑ ُﻤﻌَﺎ َﻭَﻧِﺘ ﹺﻬ ْﻢ َﻭ ُﻣﺆَﺍ َﺯ َﺭِﺗ ﹺﻬ ْﻢ ؛ ﹶﻓﹺﺈﻥﱠ ﻣَُﻨ ﺠﱢ َﻢ ﻣَﺎ َﺩ َﺧﻠﹸﻮﺍ ﹺﺑﻠﹶﺎ َﺩ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭﹶﻗ َﺘﻠﹸﻮﺍ َﺧﻠِﻴ ﹶﻔ ﹶﺔ َﺑ ْﻐﺪَﺍ َﺩ َﻭ ﹶﻏﻴْ َﺮﻩُ ِﻣ ْﻦ ُﻣ ﻠﹸﻮ ِﻙ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺨﻠِﻴ ﹶﻔ ِﺔ ﺼﲑُ ﺍﻟﻄﻮﺳﻲ " ﻛﹶﺎ ﹶﻥ َﻭﺯﹺﻳﺮًﺍ ﹶﻟ ُﻬ ْﻢ ﺑﺎﻷﳌﻮﺕ َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ ﹶﺃ َﻣ َﺮ ﹺﺑ ﹶﻘ ْﺘ ﹺﻞ ﺍﹾﻟ َ ﻫُﻮﻟﹶﺎﻛﹸﻮ ﺍﻟﱠﺬِﻱ ﻛﹶﺎ ﹶﻥ َﻭﺯﹺﻳ َﺮ ُﻫ ْﻢ َﻭﻫُ َﻮ " ﺍﻟﻨﱠ ِ ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍ ﹾﻟ ﹶﻘﺮَﺍ ِﻣ ﹶﻄ ﹶﺔ " ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍ ﹾﻟ َﻤﻠﹶﺎ ِﺣ َﺪ ﹶﺓ " َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ ﲔ ﺗَﺎ َﺭ ﹰﺓ ﻳُ َ َﻭﹺﺑ ﹺﻮﻟﹶﺎَﻳ ِﺔ َﻫ ُﺆﻟﹶﺎ ِﺀ َ .ﻭﹶﻟﻬُ ْﻢ " ﺃﹶﻟﹾﻘﹶﺎﺏٌ " َﻣﻌْﺮُﻭﻓﹶ ﺔﹲ ِﻋ ْﻨ َﺪ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍﳋﺮﻣﻴﺔ " ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍﻟﻨﺼﲑﻳﺔ " َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍﻹﲰﺎﻋﻴﻠﻴﺔ " ﻭ ﺗَﺎ َﺭ ﹰﺓ ﻳُ َ ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍ ﹾﻟﺒَﺎ ِﻃﹺﻨﻴﱠ ﹶﺔ " َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ ﺻﻨَﺎِﻓ ﹺﻬ ْﻢ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ َﻡ ﻭَﺍ ﹾﻟﹺﺈﳝَﺎ ﹶﻥ ﺾ ﹶﺃ ْ ﺨﺺﱡ َﺑ ْﻌ َ ﺤﻤﱢ َﺮ ﹶﺓ " َﻭ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟﹶﺄ ْﺳﻤَﺎ ُﺀ ﻣِﻨْﻬَﺎ ﻣَﺎ َﻳﻌُﻤﱡﻬُ ْﻢ ﻭَﻣِﻨْﻬَﺎ ﻣَﺎ َﻳ ُ ﺴﻤﱠ ْﻮ ﹶﻥ " ﺍﻟﹾﻤُ َ َﻭﺗَﺎ َﺭ ﹰﺓ ﻳُ َ ﺻ ِﺪ ِﻫ ْﻢ ﻚ َ .ﻭ َﺷ ْﺮﺡُ َﻣﻘﹶﺎ ِ ﺐ َﻭﹺﺇﻣﱠﺎ ِﻟَﺒﹶﻠ ٍﺪ َﻭﹺﺇﻣﱠﺎ ِﻟ َﻐ ْﻴ ﹺﺮ ﹶﺫِﻟ َ ﺐ َﻭﹺﺇﻣﱠﺎ ِﻟ َﻤ ﹾﺬ َﻫ ﹺ ﺴ ﹺ ﻀ ﹺﻬ ْﻢ ﺍﺳْﻢٌ َﻳ ﺨُﺼﱡﻪُ :ﺇﻣﱠﺎ ِﻟَﻨ َ ﲔ َﻭِﻟَﺒ ْﻌ ِ َﻳ ُﻌﻢﱡ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺾ َ .ﻭ َﺣﻘِﻴ ﹶﻘﺔﹸ ﹶﺃ ْﻣ ﹺﺮ ِﻫ ْﻢ ﹶﺃﻧﱠ ُﻬ ْﻢ ﻟﹶﺎ ﺤ ُ ﺾ َﻭﺑَﺎ ِﻃﻨُﻪُ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ُﺮ ﺍ ﹾﻟ َﻤ ْ َﻳﻄﹸﻮ ﹸﻝ َﻭ ُﻫ ْﻢ ﻛﹶﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ ﻓِﻴ ﹺﻬ ْﻢ :ﻇﹶﺎ ِﻫ ﺮُ َﻣ ﹾﺬ َﻫﹺﺒ ﹺﻬ ْﻢ ﺍﻟﺮﱠ ﹾﻓ ُ
ﺕ ﺍﻟﻠﱠ ِﻪ ﺻﹶﻠﻮَﺍ ُ ﺤﻤﱠ ٍﺪ َ ﺡ َﻭﻟﹶﺎ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ َﻭﻟﹶﺎ ﻣُﻮﺳَﻰ َﻭﻟﹶﺎ ﻋِﻴﺴَﻰ َﻭﻟﹶﺎ ﻣُ َ ﲔ ؛ ﻟﹶﺎ ﹺﺑﻨُﻮ ﹺ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﹺﺑَﻨﹺﺒﻲﱢ ِﻣ ْﻦ ِﻣ ْﻦ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎﺀِ ﻭَﺍﻟﹾﻤُﺮْ َﺳِﻠ َ ﺐ ﺍﻟﻠﱠ ِﻪ ﺍﻟﹾﻤَُﻨﺰﱠﹶﻟ ِﺔ ؛ ﻟﹶﺎ ﺍﻟﺘﱠ ْﻮﺭَﺍ ِﺓ َﻭﻟﹶﺎ ﺍﻟﹾﺈﹺﻧْ ﺠﹺﻴﻞﹺ َﻭﹶﻟﺎ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َ .ﻭﻟﹶﺎ ُﻳ ِﻘﺮﱡﻭ ﹶﻥ ﹺﺑﹶﺄﻥﱠ ﺸ ْﻲ ِﺀ ِﻣ ْﻦ ﻛﹸﺘُ ﹺ ﲔ َﻭﻟﹶﺎ ﹺﺑ َ َﻭ َﺳﻠﹶﺎ ُﻣ ُﻪ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﺃ ْﺟ َﻤ ِﻌ َ ﺱ ﻓِﻴﻬَﺎ َﻋﻠﹶﻰ ﹶﺃ ْﻋﻤَﺎِﻟ ﹺﻬ ْﻢ ﹶﻏ ْﻴ َﺮ َﻫ ِﺬ ِﻩ ﺍﻟﺪﱠﺍ ﹺﺭ َ .ﻭ ُﻫ ْﻢ ﺠﺰﹺﻱ ﺍﻟﻨﱠﺎ َ ِﻟ ﹾﻠﻌَﺎﹶﻟ ﹺﻢ ﺧَﺎِﻟﻘﹰﺎ َﺧﹶﻠ ﹶﻘﻪُ ؛ َﻭﻟﹶﺎ ﹺﺑﹶﺄﻥﱠ ﹶﻟﻪُ ﺩِﻳﻨًﺎ ﹶﺃ َﻣ َﺮ ﹺﺑ ِﻪ َﻭﻟﹶﺎ ﹶﺃﻥﱠ ﹶﻟﻪُ ﺩَﺍﺭًﺍ َﻳ ْ ﺱ ﺍﻟﱠﺬِﻳﻦَ َﻳ ْﻌُﺒﺪُﻭ ﹶﻥ ﲔ ﹶﺃ ْﻭ ﺍﻹﳍﻴﲔ َﻭﺗَﺎ َﺭ ﹰﺓ ﻳَﺒْﻨُﻮﻧَﻪُ َﻋﻠﹶﻰ ﹶﻗ ْﻮ ﹺﻝ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ ﺐ ﺍ ﹾﻟ ﹶﻔﻠﹶﺎ ِﺳ ﹶﻔ ِﺔ ﺍﻟﻄﱠﺒﹺﻴ ِﻌﻴﱢ َ ﺗَﺎ َﺭ ﹰﺓ ﻳَﺒْﻨُﻮﻥﹶ ﹶﻗ ْﻮﹶﻟ ُﻬ ْﻢ َﻋﻠﹶﻰ َﻣﺬﹶﺍ ِﻫ ﹺ ﺏ َﻳ ْﻨﻘﹸﻠﹸﻮَﻧﻪُ ﹶﻛﻤَﺎ َﻳ ْﻨ ﹸﻘﻠﹸﻮ ﹶﻥ ﻚ ِﻣ ْﻦ ﹶﻛﻠﹶﺎ ﹺﻡ ﺍﻟﻨﱡﺒُﻮﱠﺍﺕِ :ﺇﻣﱠﺎ ﹺﺑ ﹶﻘ ْﻮ ﹺﻝ َﻣ ﹾﻜﺬﹸﻭ ﹴ ﺤَﺘ ﺠﱡﻮ ﹶﻥ ِﻟ ﹶﺬِﻟ َ ﺾ َ .ﻭَﻳ ْ ﻚ ﺍﻟﺮﱠ ﹾﻓ َ ﻀﻤﱡﻮ ﹶﻥ ﺇﻟﹶﻰ ﹶﺫِﻟ َ ﺍﻟﻨﱡﻮ َﺭ َﻭَﻳ ُ ﻕ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ } :ﹶﺃﻭﱠﻝﹸ ﻣَﺎ َﺧ ﹶﻠ َﻖ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹸﻞ { ﻭَﺍﻟﹾ ﺤَﺪِﻳﺚﹸ ﻣَﻮْ ﺿُﻮ ﻉٌ ﺑﹺﺎﺗﱢﻔﹶﺎ ﹺ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺤﺮﱢﻓﹸﻮ ﹶﻥ ﹶﻟ ﹾﻔ ﹶﻈ ﻪُ ﺑﹺﺎﻟﹾﺤَﺪِﻳﺚِ ؛ َﻭﹶﻟ ﹾﻔﻈﹸﻪُ " } ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟﻤﱠﺎ َﺧﹶﻠ َﻖ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹶﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ :ﹶﺃ ﹾﻗﹺﺒ ﹾﻞ ﹶﻓﹶﺄ ﹾﻗَﺒ ﹶﻞ .ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ :ﹶﺃ ْﺩﹺﺑ ْﺮ ﹶﻓﹶﺄ ْﺩَﺑ َﺮ { ﹶﻓُﻴ َ ﺐ ﺕ َﻋ ْﻦ ﻭَﺍ ﹺﺟ ﹺ ﻉ ﹶﺃ ﹺﺭ ْﺳﻄﹸﻮ ﻓِﻲ ﹶﺃﻥﱠ ﹶﺃﻭﱠ ﹶﻝ ﺍﻟﺼﱠﺎ ِﺩﺭَﺍ ِ ﺴ ﹶﻔ ِﺔ ﹶﺃ ْﺗﺒَﺎ ﹺ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ " } ﹶﺃﻭﱠﻝﹸ ﻣَﺎ َﺧﹶﻠ َﻖ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹸﻞ { ﻟِﻴُﻮَﺍﻓِﻘﹸﻮﺍ ﹶﻗ ْﻮ ﹶﻝ ﺍ ﹾﻟﻤَُﺘ ﹶﻔ ﹾﻠ ِ ﺏ ﺻ ﺤَﺎ ُ ﺼَﻨﻊُ ﹶﺃ ْ ﺿ ِﻌ ِﻪ ﹶﻛﻤَﺎ َﻳ ْ ﺤﺮﱢﻓﹸﻮَﻧﻪُ َﻋ ْﻦ َﻣﻮَﺍ ِ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﻴُ َ ﺖ َﻋ ْﻦ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﻆ ﺛﹶﺎﹺﺑ ٍ ﺍﻟﹾﻮُﺟُﻮﺩِ ﻫُ َﻮ ﺍ ﹾﻟ َﻌ ﹾﻘ ﹸﻞ َ .ﻭﹺﺇﻣﱠﺎ ﹺﺑﹶﻠ ﹾﻔ ِ ﺝ ﲔ َﻭﺭَﺍ َ ﲑ ِﻣ ْﻦ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﲑ ِﻣ ْﻦ ﺑَﺎ ِﻃِﻠ ﹺﻬ ْﻢ َﻋﻠﹶﻰ ﹶﻛِﺜ ﹴ ﺤﻮُﻫُ ْﻢ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ِﻣ ْﻦ ﹶﺃِﺋﻤﱠِﺘ ﹺﻬ ْﻢ َ .ﻭﹶﻗ ْﺪ َﺩ َﺧ ﹶﻞ ﹶﻛِﺜ ٌ " َﺭﺳَﺎِﺋ ﹺﻞ ﺇ ْﺧﻮَﺍ ِﻥ ﺍﻟﺼﱠﻔﹶﺎ " َﻭَﻧ ْ ﺻ ﹺﻞ ﲔ ﺇﻟﹶﻰ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍﻟﺪﱢﻳﻦﹺ ؛ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎﻧُﻮﺍ ﻟﹶﺎ ﻳُ َﻮ ﺍِﻓﻘﹸﻮَﻧ ُﻬ ْﻢ َﻋﻠﹶﻰ ﹶﺃ ْ ﺴﹺﺒ َ ﻒ ِﻣ ْﻦ ﺍﻟﹾﻤُﻨَْﺘ ِ ﺐ ﹶﻃﻮَﺍِﺋ َ ﻚ ﻓِﻲ ﻛﹸﺘُ ﹺ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﺣﺘﱠﻰ ﺻَﺎ َﺭ ﹶﺫِﻟ َ ﺴﻤﱡﻮ ﹶﻥ ﻛﹸ ﹾﻔ ﹺﺮ ِﻫ ْﻢ ؛ ﹶﻓﹺﺈ ﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﹶﻟ ُﻬ ْﻢ ﻓِﻲ ﺇ ﹾﻇﻬَﺎ ﹺﺭ َﺩ ْﻋ َﻮِﺗ ﹺﻬ ْﻢ ﺍ ﹾﻟ َﻤ ﹾﻠﻌُﻮَﻧ ِﺔ ﺍﻟﱠﺘِﻲ ﻳُﺴَﻤﱡﻮﻧَﻬَﺎ " ﺍﻟﺪﱠ ْﻋ َﻮ ﹶﺓ ﺍ ﹾﻟﻬَﺎ ِﺩَﻳ ﹶﺔ " ﺩَﺭَﺟَﺎﺕٌ ﻣَُﺘ َﻌﺪﱢ َﺩﺓﹲ َﻭُﻳ َ ﺤﺪُ ﺍ ﹾﻟ ﺨَﺎِﻟ ﹺﻖ َﺗﻌَﺎﻟﹶﻰ ؛ ﻭَﺍﻟِﺎ ْﺳِﺘ ْﻬ َﺰ ﺍ ُﺀ ﹺﺑ ِﻪ َﻭﹺﺑ َﻤ ْﻦ ﻍ ﺍ ﹾﻟﹶﺄ ﹾﻛَﺒ ﹺﺮ َﺟ ْ ﻀﻤُﻮ ﹸﻥ ﺍ ﹾﻟَﺒﻠﹶﺎ ﹺ ﺱ ﺍ ﹾﻟﹶﺄ ْﻋ ﹶﻈ َﻢ " َﻭ َﻣ ْ ﻍ ﺍ ﹾﻟﹶﺄ ﹾﻛَﺒ َﺮ ﻭَﺍﻟﻨﱠﺎﻣُﻮ َ ﺍﻟﻨﱢﻬَﺎَﻳ ﹶﺔ " ﺍ ﹾﻟَﺒﻠﹶﺎ ﹶ
ﺤﺪُ َﺷﺮَﺍِﺋ ِﻌ ِﻪ َﻭﺩِﻳﹺﻨ ِﻪ َﻭﻣَﺎ ﺟَﺎ َﺀ ﹺﺑ ِﻪ ﺍﻟﹾﺄﹶﻧْﺒﹺﻴَﺎ ُﺀ ُﻳ ِﻘﺮﱡ ﹺﺑ ِﻪ َﺣﺘﱠﻰ ﹶﻗ ْﺪ َﻳ ﹾﻜﺘُﺐُ ﹶﺃ َﺣﺪُﻫُ ْﻢ ﺍ ْﺳ َﻢ ﺍﻟﻠﱠ ِﻪ ﻓِﻲ ﹶﺃ ْﺳ ﹶﻔ ﹺﻞ ﹺﺭ ْﺟِﻠ ِﻪ َﻭﻓِﻴ ِﻪ ﹶﺃ ْﻳﻀًﺎ َﺟ ْ ﺴ َﻦ ﻓِﻲ ﻃﹶﻠﹶﺒﹺﻬَﺎ َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﹶﺃﺳَﺎ َﺀ ﻓِﻲ ﻃﹶﻠﹶﺒﹺﻬَﺎ َﺣﺘﱠﻰ ﻗﹸِﺘ ﹶﻞ ﲔ ﻟِﻠﺮﱢﺋﹶﺎ َﺳ ِﺔ ﹶﻓ ِﻤ ْﻨ ُﻬ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﺣ َ ﺴ ﹺﻬ ْﻢ ﻃﹶﺎِﻟﹺﺒ َ َﻭ َﺩ ْﻋﻮَﻯ ﹶﺃﻧﱠ ُﻬ ْﻢ ﻛﹶﺎﻧُﻮﺍ ِﻣ ْﻦ ﹺﺟ ْﻨ ِ ﺴ ﹺﻢ ﺍﻟﺜﱠﺎﻧﹺﻲ َ .ﻭﻓِﻴ ِﻪ ِﻣ ْﻦ ﺍﻟِﺎ ْﺳِﺘ ْﻬﺰَﺍ ِﺀ ﺑﹺﺎﻟﺼﱠﻠﹶﺎ ِﺓ ﺢ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻘ ْ ﺠ َﻌﻠﹸﻮ ﹶﻥ ﺍ ﹾﻟ َﻤﺴِﻴ َ ﺴ ﹺﻢ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ َﻭَﻳ ْ ﺠ َﻌﻠﹸﻮ ﹶﻥ ﻣُ ﺤَﻤﱠﺪًﺍ َﻭﻣُﻮﺳَﻰ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻘ ْ َﻭَﻳ ْ ﺻﻔﹸﻪُ َ .ﻭﹶﻟﻬُ ْﻢ ﺇﺷَﺎﺭَﺍﺕٌ ﺶ :ﻣَﺎ َﻳﻄﹸﻮ ﹸﻝ َﻭ ْ ﺕ ﺍ ﹾﻟ َﻤ ﺤَﺎ ﹺﺭ ﹺﻡ َﻭﺳَﺎِﺋ ﹺﺮ ﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ ﺡ ﹶﺫﻭَﺍ ِ ﺤﻠِﻴ ﹺﻞ ﹺﻧﻜﹶﺎ ﹺ ﻭَﺍﻟﺰﱠﻛﹶﺎﺓِ ﻭَﺍﻟﺼﱠﻮْ ﹺﻡ ﻭَﺍﻟﹾﺤَ ﺞﱢ َﻭ ِﻣ ْﻦ َﺗ ْ ﺨ ﹶﻔ ْﻮ ﹶﻥ ﲔ ﺍﻟﱠﺘِﻲ َﻳ ﹾﻜﺜﹸﺮُ ﻓِﻴﻬَﺎ ﹶﺃ ْﻫﻞﹸ ﺍ ﹾﻟﹺﺈﳝَﺎ ِﻥ ﹶﻓ ﹶﻘ ْﺪ َﻳ ْ ﺕ َﻳ ْﻌ ﹺﺮﻑُ ﺑﹺﻬَﺎ َﺑ ْﻌﻀُﻬُ ْﻢ َﺑ ْﻌﻀًﺎ َ .ﻭ ُﻫ ْﻢ ﺇﺫﹶﺍ ﻛﹶﺎﻧُﻮﺍ ﻓِﻲ ﹺﺑﻠﹶﺎ ِﺩ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ َﻭﻣُ ﺨَﺎ ﹶﻃﺒَﺎ ٌ ﻀﻠﹰﺎ َﻋ ْﻦ ﺧَﺎ ﺻﱠِﺘ ﹺﻬ ْﻢ . ﺱ ﹶﻓ ْ َﻋﻠﹶﻰ َﻣ ْﻦ ﻟﹶﺎ َﻳ ْﻌ ﹺﺮﻓﹸﻬُ ْﻢ َﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﹶﻛﺜﹸﺮُﻭﺍ ﹶﻓﹺﺈﻧﱠﻪُ َﻳ ْﻌ ﹺﺮﻓﹸﻬُ ْﻢ ﻋَﺎﻣﱠ ﹸﺔ ﺍﻟﻨﱠﺎ ﹺ ﺢ ﺍﻟﺮﱠ ُﺟ ﹸﻞ َﻣ ْﻮﻟﹶﺎِﺗ ِﻪ ِﻣ ْﻨ ُﻬ ْﻢ َﻭﻟﹶﺎ ﺤﺘُﻬُ ْﻢ ؛ َﻭﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﺃ ﹾﻥ َﻳ ْﻨ ِﻜ َ ﲔ َﻋﻠﹶﻰ ﹶﺃﻥﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﻟﹶﺎ َﺗ ﺠُﻮ ُﺯ ﻣُﻨَﺎ ﹶﻛ َ َﻭﹶﻗ ْﺪ ﺍﺗﱠ ﹶﻔ َﻖ ُﻋﹶﻠﻤَﺎ ُﺀ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺸﻬُﻮﺭَﺍ ِﻥ ِﻟ ﹾﻠ ُﻌ ﹶﻠﻤَﺎ ِﺀ ﹶﻛﺴَﺎِﺋ ﹺﺮ ﺤِﺘ ﹺﻬ ْﻢ " ﹶﻓﻔِﻴ ِﻪ ﹶﻗ ْﻮﻟﹶﺎ ِﻥ َﻣ ْ ﺠ ْﺒ ُﻦ ﺍ ﹾﻟ َﻤ ْﻌﻤُﻮ ﹸﻝ ﹺﺑﹺﺈ ْﻧ ﹶﻔ َ ﺡ ﹶﺫﺑَﺎِﺋﺤُﻬُ ْﻢ َ .ﻭﹶﺃﻣﱠﺎ " ﺍ ﹾﻟ ُ ﺝ ِﻣ ْﻨ ُﻬ ْﻢ ﺍ ْﻣ َﺮﹶﺃ ﹰﺓ َﻭﻟﹶﺎ ُﺗﺒَﺎ ُ َﻳَﺘ َﺰﻭﱠ َ ﺢ .ﹶﻓ َﻤﺬﹾ َﻫﺐُ ﺤ ِﺔ ﺍﻟﻔﺮﻧﺞ ﺍﻟﱠﺬِﻳﻦَ ُﻳﻘﹶﺎ ﹸﻝ َﻋ ْﻨ ُﻬ ْﻢ ﺇﻧﱠ ُﻬ ْﻢ ﻟﹶﺎ ُﻳ ﹶﺬﻛﱡﻮ ﹶﻥ ﺍﻟﺬﱠﺑَﺎِﺋ َ ﺱ ؛ َﻭ ﹶﺫﺑﹺﻴ َ ﺤ ِﺔ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ ﺤ ِﺔ ﹶﺫﺑﹺﻴ َ ﺤ ِﺔ ﺍ ﹾﻟ َﻤ ْﻴَﺘ ِﺔ َﻭ ﹶﻛﹺﺈ ْﻧ ﹶﻔ َ ﺇ ْﻧ ﹶﻔ َ ﺤ ﹶﺔ ﺍ ﹾﻟ َﻤ ْﻴَﺘ ِﺔ ﻃﹶﺎ ِﻫ َﺮﺓﹲ َﻋﻠﹶﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ؛ ِﻟﹶﺄﻥﱠ ﺠ ْﺒ ُﻦ ؛ ِﻟﹶﺄﻥﱠ ﺇ ْﻧ ﹶﻔ َ ﺤ ﱡﻞ ﻫَﺬﹶﺍ ﺍﹾﻟ ُ ﹶﺃﺑﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ َﻭﹶﺃ ْﺣﻤَﺪ ﻓِﻲ ﺇ ْﺣﺪَﻯ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ ﹶﺃﻧﱠﻪُ َﻳ ِ ﻚ ﻭَﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ َﻭﹶﺃ ْﺣﻤَﺪ ﺲ ﻓِﻲ ﺍ ﹾﻟﺒَﺎ ِﻃ ﹺﻦ ﻟﹶﺎ ﻳَُﻨ ﺠﱢﺲُ َ .ﻭ َﻣﺬﹾ َﻫﺐُ ﻣَﺎِﻟ ٍ ﺠ ﹺ ﺕ ﺍ ﹾﻟَﺒﻬﹺﻴ َﻤ ِﺔ َﻭﻣُﻠﹶﺎﻗﹶﺎﺓﹸ ﺍ ﹾﻟ ﹺﻮﻋَﺎ ِﺀ ﺍﻟﻨﱠ ﹺ ﺕ ﹺﺑ َﻤ ْﻮ ِ ﺤ ﹶﺔ ﻟﹶﺎ َﺗﻤُﻮ ُ ﺍ ﹾﻟﹺﺈ ْﻧﹶﻔ َ ﺲ ﺠ ٌ ﺴ ﹲﺔ ؛ ِﻟﹶﺄﻥﱠ ﹶﻟَﺒ َﻦ ﺍ ﹾﻟ َﻤ ْﻴَﺘ ِﺔ ﻭَﺇﹺﻧْﻔﹶ ﺤَﺘَﻬَﺎ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ َﻧ ﹺ ﺠَ ﺤ ﹶﺔ ِﻋ ْﻨ َﺪ َﻫ ُﺆﻟﹶﺎ ِﺀ َﻧ ﹺ ﺲ ِﻟﹶﺄﻥﱠ ﺍ ﹾﻟﹺﺈ ْﻧ ﹶﻔ َ ﺠ ٌ ﺠ ْﺒ َﻦ َﻧ ﹺ ﻓِﻲ ﺍﻟﺮﱢﻭَﺍَﻳ ِﺔ ﺍ ﹾﻟﹸﺄ ْﺧﺮَﻯ ﹶﺃﻥﱠ ﻫَﺬﹶﺍ ﺍﹾﻟ ُ ﺏ ﺻ ﺤَﺎ ُ ﺤَﺘ ﺞﱡ ﺑﹺﺂﺛﹶﺎ ﹺﺭ ﻳَﻨْﻘﹸﻠﹸﻬَﺎ َﻋ ْﻦ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ ﹶﻓﹶﺄ ْ ﺏ ﺍ ﹾﻟ ﹶﻘ ْﻮﹶﻟ ْﻴ ﹺﻦ َﻳ ْ ﺻ ﺤَﺎ ﹺ ﺤﺘُﻪُ ﻛﹶﺎ ﹾﻟ َﻤ ْﻴَﺘ ِﺔ َ .ﻭ ﹸﻛ ﱞﻞ ِﻣ ْﻦ ﹶﺃ ْ ﺤﺘُﻪُ ﹶﻓ ﹶﺬﺑﹺﻴ َ َ .ﻭ َﻣ ْﻦ ﻟﹶﺎ ﺗُ ْﺆ ﹶﻛﻞﹸ ﹶﺫﺑﹺﻴ َ ﺏ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺍﻟﺜﱠﺎﻧﹺﻲ َﻧ ﹶﻘﻠﹸﻮﺍ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹶﺃ ﹶﻛﻠﹸﻮﺍ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ﹸﻈﻨﱡﻮ ﹶﻥ ﹶﺃﻧﱠﻪُ ِﻣ ْﻦ ﺻ ﺤَﺎ ُ ﺱ َ .ﻭﹶﺃ ْ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ َﻧ ﹶﻘﻠﹸﻮﺍ ﹶﺃﻧﱠ ُﻬ ْﻢ ﹶﺃ ﹶﻛﻠﹸﻮﺍ ﺟُ ْﺒ َﻦ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ ﺟُ ْﺒ ﹺﻦ ﺍﻟﻨﱠﺼَﺎﺭَﻯ .ﹶﻓ َﻬ ِﺬ ِﻩ َﻣﺴْﹶﺄﹶﻟﺔﹸ ﺍ ْﺟِﺘﻬَﺎ ٍﺩ ؛ ِﻟﻠﹾﻤُ ﹶﻘﻠﱢ ِﺪ ﹶﺃ ﹾﻥ ﻳُ ﹶﻘﻠﱢ َﺪ َﻣ ْﻦ ُﻳ ﹾﻔﺘِﻲ ﹺﺑﹶﺄ َﺣ ِﺪ ﺍ ﹾﻟ ﹶﻘ ْﻮﹶﻟ ْﻴ ﹺﻦ . ﺐ ﺍ ﹾﻟﹶﺄِﺋﻤﱠ ِﺔ .ﻭَﺍﻟﺼﱠ ﺤِﻴ ﺢُ ﻑ ِﻣ ْﻦ َﻣﺬﹶﺍ ِﻫ ﹺ ﺱ َﻋﻠﹶﻰ ﻣَﺎ ﻋُ ﹺﺮ َ ﺲ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ ﺱ َﻭ َﻣﻠﹶﺎﹺﺑ ﹺ َﻭﹶﺃﻣﱠﺎ " ﺃﹶﻭَﺍﻧﹺﻴﻬﻢْ َﻭ َﻣﻠﹶﺎﹺﺑﺴُﻬُ ْﻢ " ﹶﻓ ﹶﻜﹶﺄﻭَﺍﻧﹺﻲ ﺍ ﹾﻟ َﻤ ﺠُﻮ ﹺ ﺐ ﹶﺃﻭَﺍﹺﻧَﻴﻬُ ْﻢ ﺍﻟﹾﻤُﺴَْﺘﻌْ َﻤﹶﻠ ﹶﺔ ﻣَﺎ ﺤﻬُ ْﻢ َﻣ ْﻴَﺘ ﹲﺔ ﹶﻓﻠﹶﺎ ُﺑﺪﱠ ﹶﺃ ﹾﻥ ُﻳﺼِﻴ َ ﺴَﺘ ْﻌ َﻤﻞﹸ ﺇﻟﱠﺎ َﺑ ْﻌ َﺪ ﻏﹶﺴْﻠِﻬَﺎ ؛ ﹶﻓﹺﺈ ﻥﱠ ﹶﺫﺑَﺎِﺋ َ ﻚ ﹶﺃﻥﱠ ﹶﺃﻭَﺍﹺﻧَﻴﻬُ ْﻢ ﻟﹶﺎ ﺗُ ْ ﻓِﻲ ﹶﺫِﻟ َ ﺴَﺘ ْﻌ َﻤﻞﹸ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﻚ ﹶﻓﹶﺄﻣﱠﺎ ﺍﻟﹾﺂﹺﻧَﻴﺔﹸ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ َﻳ ْﻐِﻠﺐُ َﻋﻠﹶﻰ ﺍﻟﻈﱠ ﻦﱢ ُﻭ ﺻُﻮ ﹸﻝ ﺍﻟﻨﱠ ﺠَﺎ َﺳ ِﺔ ﺇﻟﹶﻴْﻬَﺎ ﹶﻓﺘُ ْ ﺤ ﹺﻬ ْﻢ ﹶﻓَﺘ ْﻨ ﺠُﺲُ ﹺﺑ ﹶﺬِﻟ َ َﻳ ﹾﻄﺒُ ﺨُﻮَﻧﻪُ ِﻣ ْﻦ ﹶﺫﺑَﺎِﺋ ِ ﺏ ﺨﻄﱠﺎ ﹺ ﺿ ﹺﻊ ﺍﻟﻠﱠَﺒ ﹺﻦ ﻓِﻴﻬَﺎ َﻭﹶﻗ ْﺪ َﺗ َﻮ ﺿﱠﹶﺄ ﻋُ َﻤﺮُ ْﺑ ُﻦ ﺍ ﹾﻟ َ ﺴﻠﹸﻮَﻧﻬَﺎ ﹶﻗ ْﺒ ﹶﻞ َﻭ ْ ﻀﻌُﻮ ﹶﻥ ﻓِﻴﻬَﺎ ﻃﹶﺒﹺﻴ ﺨَﻬُﻢْ ﹶﺃ ْﻭ َﻳ ْﻐ ِ ﺴ ﹴﻞ ﻛﹶﺂﹺﻧَﻴ ِﺔ ﺍﻟﻠﱠَﺒ ﹺﻦ ﺍﻟﱠﺘِﻲ ﻟﹶﺎ َﻳ َ ﹶﻏ ْ
ﺤ ﹶﻜ ْﻢ ﹺﺑَﻨ ﺠَﺎ َﺳِﺘ ِﻪ ﺑﹺﺎﻟﺸﱠﻚﱢ َ .ﻭﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ َﺩ ﹾﻓﻨُﻬُ ْﻢ ﻓِﻲ َﻣﻘﹶﺎﹺﺑ ﹺﺮ ﺼﺮَﺍﹺﻧﻴﱠ ٍﺔ .ﻓﹶﻤَﺎ ُﺷﻚﱠ ﻓِﻲ َﻧ ﺠَﺎ َﺳِﺘ ِﻪ ﹶﻟ ْﻢ ُﻳ ْ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ِﻣ ْﻦ َﺟﺮﱠ ِﺓ َﻧ ْ َﺭ ِ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻋ ْﻦ ﺍﻟﺼﱠﻠﹶﺎ ِﺓ ﺕ ِﻣ ْﻨ ُﻬ ْﻢ ؛ ﹶﻓﹺﺈ ﻥﱠ ﺍﻟﻠﱠ َﻪ ﺳُ ْﺒ ﺤَﺎَﻧﻪُ َﻭَﺗﻌَﺎﻟﹶﻰ َﻧﻬَﻰ َﻧﹺﺒﻴﱠﻪُ َ ﺼﻠﱠﻰ َﻋﻠﹶﻰ َﻣ ْﻦ ﻣَﺎ َ ﲔ َﻭﻟﹶﺎ ُﻳ َ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﲔ ﺴِﻠ ِﻤ َ ﺤ ﹺﻮ ِﻩ ؛ ﻭَﻛﹶﺎﻧُﻮﺍ َﻳَﺘﻈﹶﺎ َﻫﺮُﻭ ﹶﻥ ﺑﹺﺎﻟﺼﱠﻠﹶﺎ ِﺓ ﻭَﺍﻟﺰﱠﻛﹶﺎﺓِ ﻭَﺍﻟﺼﱢﻴَﺎﻡﹺ ﻭَﺍﻟﹾ ﺠﹺﻬَﺎﺩِ َﻣ َﻊ ﺍ ﹾﻟﻤُ ْ ﲔ :ﹶﻛ َﻌ ْﺒ ِﺪ ﺍﻟﻠﱠ ِﻪ ﺍﺑْﻦ ﺃﰊ َﻭَﻧ ْ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ ﺕ ﺃﹶﺑَﺪًﺍ ﺼﻞﱢ َﻋﻠﹶﻰ ﹶﺃ َﺣ ٍﺪ ِﻣ ْﻨ ُﻬ ْﻢ ﻣَﺎ َ ﻚ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َ } :ﻭﻟﹶﺎ ُﺗ َ ﺴﺮﱡﻭ ﹶﻥ ﹶﺫِﻟ َ ؛ َﻭﻟﹶﺎ ُﻳ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ َﻣﻘﹶﺎﹶﻟ ﹰﺔ ﺗُ ﺨَﺎِﻟﻒُ ﺩِﻳ َﻦ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ؛ ﹶﻟ ِﻜ ْﻦ ُﻳ ِ ﻒ ﹺﺑ َﻬ ُﺆﻟﹶﺎ ِﺀ ﺍﻟﱠﺬِﻳﻦَ ُﻫ ْﻢ َﻣ َﻊ ﺍﻟﺰﱠ ْﻧ َﺪﹶﻗ ِﺔ ﻭَﺍﻟﻨﱢﻔﹶﺎ ﻕﹺ َﻭﻟﹶﺎ َﺗ ﹸﻘ ْﻢ َﻋﻠﹶﻰ ﹶﻗ ْﺒ ﹺﺮ ِﻩ ﺇﻧﱠ ُﻬ ْﻢ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺑﹺﺎﻟﻠﱠ ِﻪ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﻭَﻣَﺎﺗُﻮﺍ َﻭ ُﻫ ْﻢ ﻓﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ { ﹶﻓ ﹶﻜ ْﻴ َ ُﻳ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ َﺮ ﻭَﺍ ﹾﻟﹺﺈﹾﻟ ﺤَﺎ َﺩ . ﲔ ﹶﺃ ْﻭ ُﺣﺼُﻮﹺﻧ ﹺﻬ ْﻢ ﹶﺃ ْﻭ ﺟُ ْﻨ ِﺪ ِﻫ ْﻢ ﹶﻓﹺﺈﻧﱠﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ ﹶﻜﺒَﺎِﺋ ﹺﺮ َﻭﻫُ َﻮ ﹺﺑ َﻤ ْﻨ ﹺﺰﹶﻟ ِﺔ َﻣ ْﻦ َﻳﺴَْﺘ ﺨْ ِﺪﻡُ ﺨﺪَﺍ ُﻡ ِﻣ ﹾﺜ ﹺﻞ َﻫ ُﺆﻟﹶﺎ ِﺀ ﻓِﻲ ﹸﺛﻐُﻮ ﹺﺭ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ َﻭﹶﺃﻣﱠﺎ ﺍ ْﺳِﺘ ْ ﺱ َﻋﻠﹶﻰ ﹶﻓﺴَﺎ ِﺩ ﺍ ﹾﻟ َﻤ ْﻤﹶﻠ ﹶﻜ ِﺔ ﲔ ﻭَﻟِﻮُﻟﹶﺎﺓِ ﹸﺃﻣُﻮ ﹺﺭ ِﻫ ْﻢ َﻭ ُﻫ ْﻢ ﹶﺃ ْﺣ َﺮﺹُ ﺍﻟﻨﱠﺎ ﹺ ﺱ ِﻟﻠﹾﻤُﺴِْﻠ ِﻤ َ ﺏ ِﻟ َﺮ ْﻋ ﹺﻲ ﺍ ﹾﻟ َﻐَﻨ ﹺﻢ ؛ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ِﻣ ْﻦ ﹶﺃ ﹶﻏﺶﱢ ﺍﻟﻨﱠﺎ ﹺ ﺍﻟﺬﱢﺋﹶﺎ َ ﺴ ﹶﻜ ﹺﺮ ﲑ ﺍ ﹾﻟ َﻌ ْ ﺽ :ﺇﻣﱠﺎ َﻣ َﻊ ﹶﺃ ِﻣ ﹺ ﺴ ﹶﻜ ﹺﺮ ؛ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ ُﻤ ﺨَﺎ ِﻣ َﺮ ﹶﻗ ْﺪ َﻳﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ ﹶﻏ َﺮ ٌ ﻭَﺍﻟﺪﱠ ْﻭﹶﻟ ِﺔ َﻭ ُﻫ ْﻢ َﺷﺮﱞ ِﻣ ْﻦ ﺍ ﹾﻟ ُﻤ ﺨَﺎ ِﻣ ﹺﺮ ﺍﻟﱠﺬِﻱ َﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍ ﹾﻟ َﻌ ْ ﺱ َﻋﻠﹶﻰ َﻭﹺﺇﻣﱠﺎ َﻣ َﻊ ﺍ ﹾﻟ َﻌ ُﺪﻭﱢ .ﻭَﻫَﺆُﻟﹶﺎ ﺀِ َﻣ َﻊ ﺍ ﹾﻟ ِﻤﻠﱠ ِﺔ َﻭَﻧﹺﺒﻴﱢﻬَﺎ َﻭﺩِﻳﹺﻨﻬَﺎ َﻭﻣُﻠﹸﻮ ِﻛﻬَﺎ ؛ َﻭ ﻋُﹶﻠﻤَﺎﺋِﻬَﺎ َﻭﻋَﺎﻣﱠِﺘﻬَﺎ َﻭﺧَﺎ ﺻﱠِﺘﻬَﺎ َﻭ ُﻫ ْﻢ ﹶﺃ ْﺣ َﺮﺹُ ﺍﻟﻨﱠﺎ ﹺ ﺠ ْﻨ ِﺪ َﻋﻠﹶﻰ َﻭِﻟﻲﱢ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ َﻭﹺﺇ ْﺧﺮَﺍ ﹺﺟ ﹺﻬ ْﻢ َﻋ ْﻦ ﻃﹶﺎ َﻋِﺘ ِﻪ .ﻭَﺍﻟﹾﻮَ ﺍ ﹺﺟﺐُ َﻋﻠﹶﻰ ﲔ َﻭ َﻋﻠﹶﻰ ﺇ ﹾﻓﺴَﺎ ِﺩ ﺍ ﹾﻟ ُ ﺤﺼُﻮ ِﻥ ﺇﻟﹶﻰ َﻋ ُﺪﻭﱢ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺴﻠِﻴ ﹺﻢ ﺍﹾﻟ ُ َﺗ ْ ﺿ َﺮ َﺭﻫُ ْﻢ ﻓِﻲ ﺍﻟﺜﱠ ْﻐ ﹺﺮ ﹶﺃ َﺷﺪﱡ َﻭﹶﺃ ﹾﻥ ُﻭﻟﹶﺎ ِﺓ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ ﹶﻗ ﹾﻄﻌُﻬُ ْﻢ ِﻣ ْﻦ َﺩﻭَﺍﻭﹺﻳ ﹺﻦ ﺍ ﹾﻟ ُﻤﻘﹶﺎِﺗﹶﻠ ِﺔ ﹶﻓﻠﹶﺎ ُﻳ ْﺘ َﺮﻛﹸﻮ ﹶﻥ ﻓِﻲ ﹶﺛ ْﻐ ﹴﺮ َﻭﻟﹶﺎ ﻓِﻲ ﹶﻏ ْﻴ ﹺﺮ ﹶﺛ ْﻐ ﹴﺮ ؛ ﹶﻓﹺﺈﻥﱠ َ ﺢ ِﻟﻠﱠ ِﻪ َﻭِﻟ َﺮﺳُﻮِﻟ ِﻪ ﺼﹺ ﲔ َﻋﻠﹶﻰ ﺩِﻳ ﹺﻦ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﻭ َﻋﻠﹶﻰ ﺍﻟﻨﱡ ْ ﺨﺪَﺍ ِﻣ ِﻪ ِﻣ ْﻦ ﺍﻟﺮﱢﺟَﺎ ﹺﻝ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮﹺﻧ َ ﺝ ﺇﻟﹶﻰ ﺍ ْﺳِﺘ ْ ﺤﺘَﺎ ُ ﺨ ِﺪ َﻡ َﺑ َﺪﹶﻟﻬُﻢْ َﻣ ْﻦ َﻳ ْ ﺴَﺘ ْ َﻳ ْ
ﻒ ﹺﺑ َﻤ ْﻦ َﻳ ُﻐﺶﱡ ﺴ ِﻠﻤًﺎ ﹶﻓ ﹶﻜ ْﻴ َ ﲔ َﻭﻋَﺎﻣﱠِﺘ ﹺﻬ ْﻢ ؛ َﺑ ﹾﻞ ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ َﻭِﻟﻲﱡ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﻟﹶﺎ َﻳﺴَْﺘ ﺨْ ِﺪﻡُ َﻣ ْﻦ َﻳﻐُﺸﱡﻪُ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ُﻣ ْ َﻭِﻟﹶﺄِﺋﻤﱠ ِﺔ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺐ ﺖ ﹶﻗ َﺪ َﺭ َﻋﻠﹶﻰ ﺍﻟِﺎﺳْﺘِﺒْﺪَﺍﻝﹺ ﹺﺑ ﹺﻬ ْﻢ َﻭ َﺟ َ ﺐ َﻣ َﻊ ﺍ ﹾﻟﻘﹸ ْﺪ َﺭ ِﺓ َﻋﹶﻠ ْﻴ ِﻪ َﺑ ﹾﻞ ﹶﺃﻱﱡ َﻭ ﹾﻗ ٍ ﲔ ﹸﻛﻠﱠ ُﻬ ْﻢ َﻭﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﹶﻟﻪُ َﺗ ﹾﺄ ِﺧﲑُ ﻫَﺬﹶﺍ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺴﻤﱠﻰ َﻭﹺﺇﻣﱠﺎ ﺃﹸ ْﺟ َﺮﺓﹸ ﺍ ﹾﻟ ِﻤ ﹾﺜ ﹺﻞ ِﻟﹶﺄﻧﱠﻬُ ْﻢ ﻁ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻓﹶﻠﻬُ ْﻢ ﺇﻣﱠﺎ ﺍ ﹾﻟ ُﻤ َ ﺸﺮُﻭ ﹶ ﺨ ِﺪﻣُﻮﺍ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍ ﹾﻟ َﻌ َﻤ ﹶﻞ ﺍ ﹾﻟ َﻤ ْ ﻚ َ .ﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﺍﹸ ْﺳﺘُ ْ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺫِﻟ َ ﺖ ﺃﹸ ْﺟ َﺮﺓﹸ ﺍ ﹾﻟ ِﻤ ﹾﺜ ﹺﻞ َﻭﹺﺇ ﹾﻥ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﺴﻤﱠﻰ َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎﺳِﺪًﺍ َﻭ َﺟَﺒ ْ ﺐ ﺍ ﹾﻟ ُﻤ َ ﺻ ﺤِﻴﺤًﺎ َﻭ َﺟ َ ﻚ .ﹶﻓﹺﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ ﹾﻟ َﻌ ﹾﻘ ُﺪ َ ﻋﻮﻗﺪﻭﺍ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺨﺪَﺍ ُﻣ ُﻬ ْﻢ ﻓﹶﺎ ﹾﻟ َﻌ ﹾﻘ ُﺪ ﺠﻌَﺎﹶﻟ ِﺔ ﺍﹾﻟ ﺠَﺎِﺋ َﺰ ِﺓ ؛ ﹶﻟ ِﻜﻦﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﻟﹶﺎ َﻳ ﺠُﻮ ُﺯ ﺍ ْﺳِﺘ ْ ﺲ ﺍ ﹾﻟ َ ﺲ ﺍ ﹾﻟﹺﺈﺟَﺎ َﺭ ِﺓ ﺍﻟﻠﱠﺎ ﹺﺯ َﻣ ِﺔ ﹶﻓ ﹺﻬ َﻲ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﺨﺪَﺍ ُﻣ ُﻬ ْﻢ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﺍ ْﺳِﺘ ْ ﺤﻘﱡﻮ ﹶﻥ ﺇﻟﱠﺎ ﻗِﻴ َﻤ ﹶﺔ َﻋ َﻤِﻠ ﹺﻬ ْﻢ .ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ْﻢ ﻳَﻜﹸﻮﻧُﻮﺍ َﻋ ِﻤﻠﹸﻮﺍ َﻋ َﻤﻠﹰﺎ ﹶﻟﻪُ ﻗِﻴﻤَﺔﹲ ﹶﻓﻠﹶﺎ َﺷ ْﻲ َﺀ ﹶﻟ ُﻬ ْﻢ ؛ ﹶﻟ ِﻜ ْﻦ ِﺩﻣَﺎ ُﺅ ُﻫ ْﻢ ﺴَﺘ ِ ﻋَﻘﹾﺪٌ ﻓﹶﺎﺳِﺪٌ ﹶﻓﻠﹶﺎ َﻳ ْ ﻭَﺃﹶﻣْﻮَﺍﻟﹸﻬُ ْﻢ ﻣُﺒَﺎﺣَﺔﹲ . ﻭَﺇﹺﺫﹶﺍ ﹶﺃ ﹾﻇ َﻬﺮُﻭﺍ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ﹶﻓﻔِﻲ ﻗﹶﺒُﻮﻟِﻬَﺎ ِﻣ ْﻨ ُﻬ ْﻢ ﻧﹺﺰَﺍ ﻉٌ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ؛ ﹶﻓ َﻤ ْﻦ ﹶﻗﹺﺒ ﹶﻞ َﺗﻮَْﺑَﺘﻬُﻢْ ﺇﺫﹶﺍ ﺍ ﹾﻟَﺘ َﺰﻣُﻮﺍ َﺷﺮﹺﻳ َﻌ ﹶﺔ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﹶﺃﹶﻗﺮﱠ ﺃﹶﻣْﻮَﺍﻟﹶﻬُﻢْ ﺖ ﺍ ﹾﻟﻤَﺎ ﹺﻝ ؛ ﹶﻟ ِﻜﻦﱠ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺇﺫﹶﺍ ﺴ ﹺﻬ ْﻢ ؛ ﹶﻓﹺﺈﻥﱠ ﻣَﺎﹶﻟ ُﻬ ْﻢ َﻳﻜﹸﻮ ﹸﻥ ﹶﻓ ْﻴﺌﹰﺎ ِﻟَﺒ ْﻴ ِ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َ .ﻭ َﻣ ْﻦ ﹶﻟ ْﻢ ﻳَﻘﹾﺒَﻠﹾﻬَﺎ ﹶﻟ ْﻢ ُﺗ ْﻨ ﹶﻘ ﹾﻞ ﺇﻟﹶﻰ َﻭ َﺭﹶﺛِﺘ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹺﺟ ْﻨ ِ ﺻ ﹶﻞ َﻣ ﹾﺬ َﻫﹺﺒ ﹺﻬ ْﻢ ﺍﻟﺘﱠ ِﻘﻴﱠ ﹸﺔ َﻭ ِﻛ ْﺘﻤَﺎ ﹸﻥ ﹶﺃ ْﻣ ﹺﺮ ِﻫ ْﻢ َﻭﻓِﻴ ﹺﻬ ْﻢ َﻣ ْﻦ ﻳُ ْﻌ َﺮﻑُ َﻭﻓِﻴ ﹺﻬ ْﻢ َﻣ ْﻦ ﹶﻗ ْﺪ ﹶﻟﺎ ﻳُ ْﻌ َﺮﻑُ ﺃﹸ ِﺧﺬﹸﻭﺍ ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ُﻳ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ؛ ِﻟﹶﺄﻥﱠ ﹶﺃ ْ ﺡ َﻭﻟﹶﺎ ﹶﺃ ﹾﻥ ﻳَﻜﹸﻮﻧُﻮﺍ ِﻣ ْﻦ ﲔ َﻭﻟﹶﺎ ُﻳ َﻤﻜﱠﻨُﻮ ﹶﻥ ِﻣ ْﻦ َﺣ ْﻤ ﹺﻞ ﺍﻟﺴﱢﻠﹶﺎ ﹺ ﻁ ﻓِﻲ ﹶﺃ ْﻣ ﹺﺮ ِﻫ ْﻢ ﹶﻓﻠﹶﺎ ُﻳ ْﺘ َﺮﻛﹸﻮ ﹶﻥ ﻣُ ﺠَْﺘ ِﻤ ِﻌ َ ﺤﺘَﺎ ﹶ ﻚ ﹶﺃ ﹾﻥ ُﻳ ْ .ﻓﹶﺎﻟﻄﱠﺮﹺﻳ ُﻖ ﻓِﻲ ﹶﺫِﻟ َ ﺲ َﻭِﻗ َﺮ ﺍ َﺀ ِﺓ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ِﻥ َ .ﻭﻳُ ْﺘ َﺮﻙُ َﺑ ْﻴَﻨ ُﻬ ْﻢ ِﻣ ْﻦ ﻳُ َﻌ ﻠﱢﻤُﻬُ ْﻢ ﺩِﻳ َﻦ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﺨ ْﻤ ﹺ ﺕ ﺍ ﹾﻟ َ ﺍ ﹾﻟ ُﻤﻘﹶﺎِﺗﹶﻠ ِﺔ َﻭَﻳ ﹾﻠ َﺰﻣُﻮ ﹶﻥ َﺷﺮَﺍِﺋ َﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ِ :ﻣ ْﻦ ﺍﻟﺼﱠﹶﻠﻮَﺍ ِ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ َﻭﺳَﺎِﺋ َﺮ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ ﹶﻟﻤﱠﺎ ﹶﻇ َﻬﺮُﻭﺍ َﻋﻠﹶﻰ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﺮﱢﺩﱠ ِﺓ َﻭُﻳ ﺤَﺎ ﹸﻝ َﺑ ْﻴَﻨ ُﻬ ْﻢ َﻭَﺑ ْﻴ َﻦ ﻣُ َﻌﻠﱢ ِﻤ ﹺﻬﻢْ .ﹶﻓﹺﺈ ﻥﱠ ﹶﺃﺑَﺎ َﺑ ﹾﻜ ﹴﺮ ﺍﻟﺼﱢﺪﱢﻳ َﻖ َﺭ ِ ﺏ ﺍﻟﹾﻤُ ﺠِْﻠَﻴ ﹶﺔ َﻭﹺﺇﻣﱠﺎ ﺍﻟﺴﱢ ﹾﻠ َﻢ ﺍﻟﹾﻤُ ﺨْ ﹺﺰَﻳ ﹶﺔ .ﻗﹶﺎﻟﹸﻮﺍ :ﻳَﺎ َﺧﻠِﻴ ﹶﻔ ﹶﺔ َﺭﺳُﻮ ﹺﻝ ﺍﻟﻠﱠ ِﻪ ﺤ ْﺮ َ ﻭَﺟَﺎﺀُﻭﺍ ﺇﹶﻟ ْﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻟ ُﻬ ْﻢ ﺍﻟﺼﱢﺪﱢﻳ ُﻖ :ﺍﺧْﺘَﺎﺭُﻭﺍ ﺇﻣﱠﺎ ﺍﹾﻟ َ ﺸ َﻬﺪُﻭ ﹶﻥ ﹶﺃﻥﱠ ﹶﻗ ْﺘﻠﹶﺎﻧَﺎ ﺨ ﹺﺰَﻳﺔﹸ ؟ ﻗﹶﺎ ﹶﻝ َ :ﺗﺪﱠ ُﻭﻥﱠ ﹶﻗ ْﺘﻠﹶﺎَﻧﺎ َﻭﻟﹶﺎ ﹺﻧﺪﱢﻱ ﹶﻗ ْﺘﻠﹶﺎ ﹸﻛ ْﻢ َﻭَﺗ ْ ﺠِﻠَﻴﺔﹸ ﹶﻗ ْﺪ َﻋ َﺮ ﹾﻓﻨَﺎﻫَﺎ ﻓﹶﻤَﺎ ﺍﻟﺴﱢ ﹾﻠ ُﻢ ﺍ ﹾﻟﻤُ ْ ﺏ ﺍ ﹾﻟﻤُ ْ ﺤ ْﺮ ُ َﻫ ِﺬ ِﻩ ﺍ ﹾﻟ َ ﺤﹶﻠ ﹶﻘﺔﹸ ﺻ ْﺒُﺘ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻣ َﻮ ﺍﻟِﻨَﺎ َﻭﺗُ ْﻨ َﺰ ﻉُ ِﻣ ْﻨ ﹸﻜ ْﻢ ﺍﻟﹾ َ ﺻ ْﺒﻨَﺎ ِﻣ ْﻦ ﺃﹶﻣْﻮَﺍﻟِﻜﹸﻢْ َﻭَﺗ ُﺮﺩﱡﻭ ﹶﻥ ﻣَﺎ ﹶﺃ َ ﺠﻨﱠ ِﺔ َﻭﹶﻗ ْﺘﻠﹶﺎ ﹸﻛ ْﻢ ﻓِﻲ ﺍﻟﻨﱠﺎ ﹺﺭ َﻭﻧُ ﹶﻘﺴﱢﻢُ ﻣَﺎ ﹶﺃ َ ﻓِﻲ ﺍ ﹾﻟ َ ﺏ ﺍ ﹾﻟﹺﺈﹺﺑ ﹺﻞ َﺣﺘﱠﻰ َﻳﺮَﻯ ﺍﻟﻠﱠ ُﻪ َﺧﻠِﻴ ﹶﻔ ﹶﺔ َﺭﺳُﻮِﻟ ِﻪ ﻭَﺍﻟﹾﻤُﺆْ ِﻣَﻨﻴْ ﹺﻦ ﹶﺃﻣْﺮًﺍ ﺨ ْﻴ ﹺﻞ َﻭُﺗ ْﺘ َﺮﻛﹸﻮ ﹶﻥ ﺗَﺘﱠﺒﹺﻌُﻮﻥﹶ ﹶﺃ ﹾﺫﻧَﺎ َ ﺏ ﺍ ﹾﻟ َ ﻭَﺍﻟﺴﱢﻠﹶﺎﺡُ َﻭُﺗ ْﻤَﻨﻌُﻮ ﹶﻥ ِﻣ ْﻦ ُﺭﻛﹸﻮ ﹺ ﺿ َﻲ ﺍﻟﻠﱠ ُﻪ َﻋ ْﻨﻪُ ﺏ َﺭ ِ ﺨﻄﱠﺎ ﹺ ﲔ ﹶﻓﹺﺈ ﻥﱠ ﻋُ َﻤ َﺮ ْﺑ َﻦ ﺍ ﹾﻟ َ ﲔ ﹶﻗ ْﺘﻠﹶﻰ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﻀ ِﻤ ﹺ ﻚ ؛ ﺇﻟﱠﺎ ﻓِﻲ َﺗ ْ َﺑ ْﻌ َﺪ ﹺﺭﺩﱠِﺗﻜﹸ ْﻢ .ﹶﻓﻮَﺍﹶﻓ ﹶﻘﻪُ ﺍﻟﺼﱠ ﺤَﺎَﺑﺔﹸ ﻓِﻲ ﹶﺫِﻟ َ ﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ َ :ﻫ ُﺆﻟﹶﺎ ِﺀ ﻗﹸِﺘﻠﹸﻮﺍ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﹶﻓﹸﺄﺟُﻮ ُﺭ ُﻫ ْﻢ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ َ .ﻳ ْﻌﻨﹺﻲ ُﻫ ْﻢ ُﺷ َﻬﺪَﺍ ُﺀ ﹶﻓﻠﹶﺎ ِﺩَﻳ ﹶﺔ ﹶﻟ ُﻬ ْﻢ ﻓﹶﺎﺗﱠﻔﹶﻘﹸﻮﺍ َﻋﻠﹶﻰ ﹶﻗ ْﻮ ﹺﻝ ﻋُ َﻤ َﺮ ﻓِﻲ
ﻉ ﻓِﻴ ِﻪ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ُﺀ .ﹶﻓ َﻤﺬﹾ َﻫ ﺐُ ﻚ .ﻭَﻫَﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﺍﺗﱠ ﹶﻔ َﻖ ﺍﻟﺼﱠ ﺤَﺎَﺑﺔﹸ َﻋﹶﻠ ْﻴ ِﻪ ﻫُ َﻮ َﻣ ﹾﺬ َﻫ ﺐُ ﹶﺃِﺋﻤﱠ ِﺔ ﺍ ﹾﻟ ُﻌﹶﻠﻤَﺎ ِﺀ ﻭَﺍﹶﻟﱠﺬِﻱ ﺗَﻨَﺎﺯَﻋُﻮﺍ ﻓِﻴ ِﻪ َﺗﻨَﺎ َﺯ َ ﹶﺫِﻟ َ ﻀ َﻤﻦُ ؛ ﹶﻛﻤَﺎ ﺍﺗﱠﻔﹶﻘﹸﻮﺍ َﻋﹶﻠ ْﻴ ِﻪ ﺁ ِﺧﺮًﺍ َﻭ ﻫُ َﻮ َﻣ ﹾﺬ َﻫ ﺐُ ﹶﺃﺑﹺﻲ َﺣﻨﹺﻴ ﹶﻔ ﹶﺔ ﺠَﺘ ِﻤﻌُﻮ ﹶﻥ ﺍ ﹾﻟﻤُ ﺤَﺎ ﹺﺭﺑُﻮ ﹶﻥ ﻟﹶﺎ ﻳُ ْ ﹶﺃ ﹾﻛﹶﺜ ﹺﺮ ِﻫ ْﻢ ﹶﺃﻥﱠ َﻣ ْﻦ ﹶﻗ َﺘﹶﻠﻪُ ﺍﻟﹾﻤُﺮْﺗَﺪﱡﻭﻥﹶ ﺍ ﹾﻟ ُﻤ ْ َﻭﹶﺃ ْﺣﻤَﺪ ﻓِﻲ ﺇ ْﺣﺪَﻯ ﺍﻟﺮﱢﻭَﺍَﻳَﺘ ْﻴ ﹺﻦ َ .ﻭ َﻣﺬﹾ َﻫﺐُ ﺍﻟﺸﱠﺎِﻓ ِﻌﻲﱢ َﻭﹶﺃ ْﺣﻤَﺪ ﻓِﻲ ﺍﻟﺮﱢﻭَﺍَﻳ ِﺔ ﺍ ﹾﻟﹸﺄ ْﺧﺮَﻯ ﻫُ َﻮ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ ﺍ ﹾﻟﹶﺄﻭﱠﻝﹸ .ﻓﹶﻬَﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﹶﻓ َﻌﹶﻠﻪُ ﻚ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ َﺑ ْﻌ َﺪ َﻋ ْﻮ ِﺩ ِﻫ ْﻢ ﺇﻟﹶﻰ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ ﻳُ ﹾﻔ َﻌﻞﹸ ﹺﺑ َﻤ ْﻦ ﹶﺃ ﹾﻇ َﻬ َﺮ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ َﻡ ﻭَﺍﻟﺘﱡﻬْﻤَﺔﹸ ﻇﹶﺎ ِﻫ َﺮ ﹲﺓ ﻓِﻴ ِﻪ ﹶﻓ ﻴُ ْﻤَﻨﻊُ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﺍﻟﺼﱠ ﺤَﺎَﺑﺔﹸ ﹺﺑﺄﹸﻭﹶﻟِﺌ َ ﺼﺮَﺍﹺﻧﻴﺎ . ﺠ ْﻨ ِﺪ َﻣ ْﻦ َﻳﻜﹸﻮ ﹸﻥ َﻳﻬُﻮﺩِﻳﺎ َﻭﻟﹶﺎ َﻧ ْ ﻉ ﺍﻟﱠﺘِﻲ ﺗَﻠﹾﺒَﺴُﻬَﺎ ﺍ ﹾﻟ ُﻤﻘﹶﺎِﺗﹶﻠﺔﹸ َﻭﻟﹶﺎ ﻳُ ْﺘ َﺮﻙُ ﻓِﻲ ﺍ ﹾﻟ ُ ﺨ ْﻴ ﹺﻞ ﻭَﺍﻟﺴﱢﻠﹶﺎﺡﹺ ﻭَﺍﻟﺪﱢ ْﺭ ﹺ ِﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ َ ﺝ ﺿﻠﱠﺎِﻟ ﹺﻬ ْﻢ َﻭﹶﺃ ﹾﻇ َﻬ َﺮ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ ﺃﹸ ْﺧ ﹺﺮ َ َﻭُﻳ ﹾﻠ َﺰﻣُﻮ ﹶﻥ ﺷَﺮَﺍﺋِ َﻊ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ﹺﻡ َﺣﺘﱠﻰ َﻳ ﹾﻈ َﻬ َﺮ ﻣَﺎ َﻳ ﹾﻔ َﻌﻠﹸﻮَﻧ ُﻪ ِﻣ ْﻦ َﺧ ْﻴ ﹴﺮ ﹶﺃ ْﻭ َﺷﺮﱟ َﻭ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻦ ﹶﺃِﺋﻤﱠ ِﺔ ُ ﺕ َﻋﻠﹶﻰ ﹺﻧﻔﹶﺎِﻗ ِﻪ ﺲ ﹶﻟ ُﻬ ْﻢ ﻓِﻴﻬَﺎ ﻇﹸﻬُﻮﺭٌ .ﹶﻓﹺﺈﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳﻬْ ِﺪَﻳﻪُ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ َﻭﹺﺇﻣﱠﺎ ﹶﺃ ﹾﻥ َﻳﻤُﻮ َ ﲔ ﺍﻟﱠﺘِﻲ ﹶﻟ ْﻴ َ َﻋ ْﻨ ُﻬ ْﻢ َﻭﺳُﻴﱢ َﺮ ﺇﻟﹶﻰ ﹺﺑﻠﹶﺎ ِﺩ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺕ ﺕ َﻭﹶﺃ ﹾﻛَﺒ ﹺﺮ ﺍ ﹾﻟﻮَﺍ ﹺﺟﺒَﺎ ِ ﺤﺪُﻭ ِﺩ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺍﻟﻄﱠﺎﻋَﺎ ِ ﺐ ﹶﺃﻥﱠ ﹺﺟﻬَﺎ َﺩ َﻫ ُﺆﻟﹶﺎ ِﺀ َﻭﹺﺇﻗﹶﺎ َﻣ ﹶﺔ ﺍ ﹾﻟ ُ ﲔ َ .ﻭﻟﹶﺎ َﺭ ْﻳ َ ﻀﺮﱠ ٍﺓ ِﻟﻠﹾﻤُﺴْ ِﻠ ِﻤ َ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ َﻣ َ ﺲ ﹺﺟﻬَﺎ ِﺩ ﺏ ؛ ﹶﻓﹺﺈﻥﱠ ﹺﺟﻬَﺎ َﺩ َﻫ ُﺆﻟﹶﺎ ِﺀ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﲔ َﻭﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﲔ ِﻣ ْﻦ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ ﻀﻞﹸ ِﻣ ْﻦ ﹺﺟﻬَﺎ ِﺩ َﻣ ْﻦ ﻟﹶﺎ ﻳُﻘﹶﺎِﺗﻞﹸ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ َﻭﻫُ َﻮ ﹶﺃ ﹾﻓ َ ﺏ ؛ ﹶﻓﹺﺈﻥﱠ ﹺﺟﻬَﺎ َﺩ ﺠﻬَﺎ ِﺩ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ﹶﻗ ْﺒ ﹶﻞ ﹺﺟﻬَﺎ ِﺩ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ِﻣ ْﻦ ﹶﺃﻫْﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﺍﻟﹾﻤُﺮْﺗَﺪﱢﻳﻦَ ﻭَﺍﻟﺼﱢﺪﱢﻳﻖُ َﻭﺳَﺎِﺋﺮُ ﺍﻟﺼﱠ ﺤَﺎَﺑ ِﺔ َﺑ َﺪﺀُﻭﺍ ﹺﺑ ﹺ ﺝ َﻋ ْﻨﻪُ َ .ﻭ ﹺﺟﻬَﺎ َﺩ َﻣ ْﻦ ﹶﻟ ْﻢ ﻳُﻘﹶﺎﺗِﻠﹾﻨَﺎ ِﻣ ْﻦ ﺨﺮُﻭ َ ﲔ َﻭﹶﺃ ﹾﻥ َﻳ ْﺪﺧُ ﹶﻞ ﻓِﻴ ِﻪ َﻣ ْﻦ ﹶﺃﺭَﺍ َﺩ ﺍ ﹾﻟ ُ ﺢ ِﻣ ْﻦ ﹺﺑﻠﹶﺎ ِﺩ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺣِﻔﹾﻆﹲ ﻟِﻤَﺎ ﻓﹸِﺘ َ ﻀ َﺮﺭُ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺢ .ﻭَﺃﹶﻳْﻀًﺎ ﹶﻓ َ ﺱ ﺍ ﹾﻟﻤَﺎ ﹺﻝ ُﻣﻘﹶﺪﱠﻡٌ َﻋﻠﹶﻰ ﺍﻟﺮﱢ ْﺑ ﹺ ﺏ ِﻣ ْﻦ ﹺﺯﻳَﺎ َﺩ ِﺓ ﺇ ﹾﻇﻬَﺎ ﹺﺭ ﺍﻟﺪﱢﻳ ﹺﻦ َ .ﻭ ِﺣ ﹾﻔﻆﹸ َﺭ ﹾﺃ ﹺ ﲔ َﻭﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ
ﲔ ﲔ ِﻣ ْﻦ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ ﺿ َﺮ ﹺﺭ َﻣ ْﻦ ﻳُﻘﹶﺎِﺗﻞﹸ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ ﺲ َ ﺿ َﺮﺭُ َﻫ ُﺆﻟﹶﺎ ِﺀ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﻚ ؛ َﺑ ﹾﻞ َ ﺿ َﺮ ﹺﺭ ﺃﹸﻭﹶﻟِﺌ َ ﲔ ﹶﺃ ْﻋ ﹶﻈﻢُ ِﻣ ْﻦ َ َﻋﻠﹶﻰ ﺍﻟﹾﻤُﺴِْﻠ ِﻤ َ
ﺏ. ﲔ َﻭﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﲔ ِﻣ ْﻦ ﺍﻟﹾﻤُﺸْ ﹺﺮ ِﻛ َ ﺿ َﺮ ﹺﺭ ﺍ ﹾﻟ ُﻤ ﺤَﺎ ﹺﺭﹺﺑ َ ﺱ ﹶﺃ َﺷﺪﱡ ِﻣ ْﻦ َ ﲑ ِﻣ ْﻦ ﺍﻟﻨﱠﺎ ﹺ ﺿ َﺮﺭُﻫُ ْﻢ ﻓِﻲ ﺍﻟﺪﱢﻳ ﹺﻦ َﻋﻠﹶﻰ ﹶﻛِﺜ ﹴ ﺏ َﻭ َ َﻭﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ ِﻜﺘَﺎ ﹺ ﺤ ﱡﻞ ِﻟﹶﺄ َﺣ ِﺪ ﹶﺃ ﹾﻥ َﻳ ﹾﻜﺘُ َﻢ ﻣَﺎ َﻳ ْﻌ ﹺﺮﻓﹸﻪُ ﺐ ﻓﹶﻠﹶﺎ َﻳ ِ ﺐ ﻣَﺎ َﻳ ﹾﻘ ِﺪﺭُ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﺴ ﹺ ﺤَ ﻚ ﹺﺑ َ ﺴِﻠ ﹴﻢ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ َﻡ ﻓِﻲ ﹶﺫِﻟ َ ﺠﺐُ َﻋﻠﹶﻰ ﹸﻛﻞﱢ ﻣُ ْ َﻭَﻳ ﹺ ﺤ ﱡﻞ ِﻟﹶﺄ َﺣ ِﺪ ﹶﺃ ﹾﻥ ُﻳﻌَﺎ ﹺﻭَﻧﻬُ ْﻢ َﻋﻠﹶﻰ َﺑﻘﹶﺎِﺋ ﹺﻬ ْﻢ ﻓِﻲ ﻑ ﺍﻟﹾﻤُﺴْﻠِﻤُﻮﻥﹶ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺣَﺎِﻟ ﹺﻬ ْﻢ َﻭﻟﹶﺎ َﻳ ِ ِﻣ ْﻦ ﹶﺃ ْﺧﺒَﺎ ﹺﺭ ِﻫ ْﻢ ؛ َﺑ ﹾﻞ ﻳُﻔﹾﺸِﻴﻬَﺎ ﻭَﻳُﻈﹾﻬﹺﺮُﻫَﺎ ِﻟَﻴ ْﻌ ﹺﺮ َ ﺤ ﱡﻞ ِﻟﹶﺄ َﺣ ِﺪ ﹶﺃﻥﱠ َﻳ ْﻨﻬَﻰ ﺕ َﻋ ْﻦ ﺍ ﹾﻟ ِﻘﻴَﺎ ﹺﻡ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺑﹺﻤَﺎ ﹶﺃ َﻣ َﺮ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ َ .ﻭﻟﹶﺎ َﻳ ِ ﺤ ﱡﻞ ِﻟﹶﺄ َﺣ ِﺪ ﺍﻟﺴﱡﻜﹸﻮ ُ ﺠْﻨ ِﺪ ﻭﺍﳌﺴﺘﺨﺪﻣﲔ َﻭﻟﹶﺎ َﻳ ِ ﺍ ﹾﻟ ُ ﻑ ﻭَﺍﻟﻨﱠ ْﻬ ﹺﻲ َﻋ ْﻦ ﺍ ﹾﻟﻤُ ْﻨ ﹶﻜ ﹺﺮ ﻭَﺍﻟﹾ ﺠﹺﻬَﺎﺩِ ﻓِﻲ َﻋ ْﻦ ﺍ ﹾﻟ ِﻘﻴَﺎ ﹺﻡ ﺑﹺﻤَﺎ ﹶﺃ َﻣ َﺮ ﺍﻟﻠﱠ ُﻪ ﹺﺑ ِﻪ َﻭ َﺭﺳُﻮﹸﻟ ُﻪ ؛ ﹶﻓﹺﺈﻥﱠ ﻫَﺬﹶﺍ ِﻣ ْﻦ ﹶﺃ ْﻋ ﹶﻈ ﹺﻢ ﺃﹶﺑْﻮَﺍﺏﹺ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ ﻆ ﲔ ﻭَﺍ ﹾﻏ ﹸﻠ ﹾ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ } ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﹺﺒﻲﱡ ﺟَﺎ ِﻫ ِﺪ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ َﺭ ﻭَﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ؛ َﻭﹶﻗ ْﺪ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ِﻟَﻨﹺﺒﻴﱢ ِﻪ َ ﺐ ﺍ ﹾﻟﹺﺈ ْﻣﻜﹶﺎ ِﻥ ﹶﻟﻪُ ﺴ ﹺ ﺤَ ﲔ .ﻭَﺍﻟﹾﻤُﻌَﺎﻭﹺﻥﹸ َﻋﻠﹶﻰ ﹶﻛﻒﱢ َﺷﺮﱢ ِﻫ ْﻢ َﻭ ِﻫﺪَﺍَﻳِﺘ ﹺﻬ ْﻢ ﹺﺑ َ ﺨ ُﺮﺟُﻮ ﹶﻥ َﻋ ْﻦ ﺍ ﹾﻟ ﹸﻜﻔﱠﺎ ﹺﺭ ﻭَﺍ ﹾﻟ ُﻤﻨَﺎِﻓ ِﻘ َ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ { ﻭَﻫَﺆُﻟﹶﺎ ﺀِ ﻟﹶﺎ َﻳ ْ ﺼ ِﺪ ﺍ ﹾﻟﹶﺄﻭﱠ ﹺﻝ ﻫُ َﻮ ِﻫ َﺪ ﺍَﻳﺘُﻬُ ْﻢ ؛ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ } ِﻣ ْﻦ ﺍ ﹾﻟﹶﺄ ْﺟ ﹺﺮ ﻭَﺍﻟﺜﱠﻮَﺍﺏﹺ ﻣَﺎ ﻟﹶﺎ َﻳ ْﻌﹶﻠﻤُﻪُ ﺇﻟﱠﺎ ﺍﻟﻠﱠ ُﻪ َﺗﻌَﺎﻟﹶﻰ ؛ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟ َﻤ ﹾﻘﺼُﻮ َﺩ ﺑﹺﺎ ﹾﻟ ﹶﻘ ْ ﺱ َﺗﹾﺄﺗُﻮ ﹶﻥ ﹺﺑ ﹺﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟ ﹸﻘﻴُﻮ ِﺩ ﻭَﺍﻟﺴﱠﻠﹶﺎ ِﺳ ﹺﻞ َﺣﺘﱠﻰ ﺱ ﻟِﻠﻨﱠﺎ ﹺ ﺱ { ﻗﹶﺎ ﹶﻝ ﺃﹶﺑُﻮ ﻫُ َﺮﻳْ َﺮ ﹶﺓ ﹸﻛ ْﻨُﺘ ْﻢ َﺧ ْﻴ َﺮ ﺍﻟﻨﱠﺎ ﹺ ﺖ ﻟِﻠﻨﱠﺎ ﹺ ﹸﻛ ْﻨُﺘ ْﻢ َﺧ ْﻴ َﺮ ﺃﹸﻣﱠ ٍﺔ ﺃﹸ ْﺧ ﹺﺮ َﺟ ْ ﺵ ﺢ ﺍ ﹾﻟ َﻤﻌَﺎ ﹺ ﻑ ﻭَﺍﻟﻨﱠﻬْﻲﹺ َﻋ ْﻦ ﺍ ﹾﻟﻤُ ْﻨ ﹶﻜ ﹺﺮ :ﻫِﺪَﺍﻳَﺔﹸ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ ِﻟ َﻤﺼَﺎِﻟ ﹺ ﺠﻬَﺎ ِﺩ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ ﺗُﺪْﺧِﻠﹸﻮﻫُﻢْ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ َﻡ .ﻓﹶﺎ ﹾﻟ َﻤ ﹾﻘﺼُﻮﺩُ ﺑﹺﺎ ﹾﻟ ﹺ ﺿ َﺮ َﺭﻩُ َﻋ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ِﻩ . ﺐ ﺍ ﹾﻟﹺﺈ ْﻣﻜﹶﺎ ِﻥ ﹶﻓ َﻤ ْﻦ َﻫﺪَﺍ ُﻩ ﺍﻟﻠﱠ ُﻪ َﺳ ِﻌ َﺪ ﻓِﻲ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺍﻟﹾﺂ ِﺧ َﺮ ِﺓ َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْﻬَﺘ ِﺪ ﹶﻛﻒﱠ ﺍﻟﻠﱠ ُﻪ َ ﺴ ﹺ ﺤَ ﻭَﺍﻟﹾﻤَﻌَﺎﺩِ ﹺﺑ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻀﻞﹸ ﺍ ﹾﻟﹶﺄ ْﻋﻤَﺎ ﹺﻝ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َ ﻑ .ﻭَﺍﻟﻨﱠﻬْﻲَ َﻋ ْﻦ ﺍ ﹾﻟ ُﻤ ْﻨ ﹶﻜ ﹺﺮ :ﻫُ َﻮ ﹶﺃ ﹾﻓ َ ﺠﻬَﺎ َﺩ ﻭَﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ َﻭ َﻣ ْﻌﻠﹸﻮ ٌﻡ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹺ ﺻﻠﱠﻰ ﺢ َﻋ ْﻨﻪُ َ ﺠﻬَﺎ ُﺩ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ { " َﻭﻓِﻲ ﺍﻟﺼﱠ ﺤِﻴ ﹺ " } َﺭ ﹾﺃﺱُ ﺍ ﹾﻟﹶﺄ ْﻣ ﹺﺮ ﺍ ﹾﻟﹺﺈ ْﺳﻠﹶﺎ ُﻡ َﻭ َﻋﻤُﻮ ُﺩ ُﻩ ﺍﻟﺼﱠﻠﹶﺎ ﹸﺓ َﻭﺫﹸ ْﺭ َﻭﺓﹸ َﺳﻨَﺎ ِﻣ ِﻪ ﺍ ﹾﻟ ﹺ ﺽ ﺠﻨﱠ ِﺔ ﹶﻟﻤِﺎﹶﺋﺔﹸ َﺩ َﺭ َﺟ ٍﺔ ﻣَﺎ َﺑ ْﻴ َﻦ ﺍﻟﺪﱠ َﺭ َﺟ ِﺔ ﺇﻟﹶﻰ ﺍﻟﺪﱠ َﺭ َﺟ ِﺔ ﹶﻛﻤَﺎ َﺑ ْﻴ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﺇﻟﹶﻰ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﺃﻧﱠﻪُ ﻗﹶﺎ ﹶﻝ } :ﺇ ﻥﱠ ﻓِﻲ ﺍ ﹾﻟ َ ﻁ َﻳ ْﻮ ﹴﻡ َﻭﹶﻟ ْﻴﹶﻠ ٍﺔ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ " } ﹺﺭﺑَﺎ ﹸ ﹶﺃ َﻋﺪﱠﻫَﺎ ﺍﻟﻠﱠ ُﻪ َﻋﺰﱠ َﻭ َﺟﻞﱠ ِﻟ ﻠﹾﻤُ ﺠَﺎﻫِﺪِﻳ َﻦ ﻓِﻲ َﺳﺒﹺﻴِﻠ ِﻪ { " َﻭﻗﹶﺎ ﹶﻝ َ ﺠﻨﱠ ِﺔ ﻱ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺭ ْﺯﻗﹸﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ َ ﺕ ﻣُ ﺠَﺎﻫِﺪًﺍ َﻭ َﺟﺮَﻯ َﻋﹶﻠ ْﻴ ِﻪ َﻋ َﻤﻠﹸ ﻪُ َﻭﺃﹸﺟْ ﹺﺮ َ ﺕ ﻣُﺮَﺍﺑﹺﻄﹰﺎ ﻣَﺎ َ ﺻﻴَﺎ ﹺﻡ َﺷ ْﻬ ﹴﺮ َﻭِﻗﻴَﺎ ِﻣ ِﻪ { " َﻭ َﻣ ْﻦ ﻣَﺎ َ ﺧَﻴْﺮٌ ِﻣ ْﻦ ِ ﺠ ِﺪ ﺴﹺ ﺤ ﺞﱢ ﻭَﺍ ﹾﻟﻌُ ْﻤ َﺮ ِﺓ ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ } :ﹶﺃ َﺟ َﻌﻠﹾﺘُﻢْ ِﺳﻘﹶﺎَﻳ ﹶﺔ ﺍ ﹾﻟ ﺤَﺎﺝﱢ َﻭ ِﻋﻤَﺎ َﺭ ﹶﺓ ﺍ ﹾﻟ َﻤ ْ ﻀﻞﹸ ِﻣ ْﻦ ﺍ ﹾﻟ َ َﻭﹶﺃ ِﻣ َﻦ ﺍ ﹾﻟ ِﻔ ْﺘَﻨ ﹶﺔ .ﻭَﺍﻟﹾ ﺠﹺﻬَﺎﺩُ ﹶﺃ ﹾﻓ َ ﲔ{ ﺍﻟﹾ ﺤَﺮَﺍﻡﹺ ﹶﻛ َﻤ ْﻦ ﺁ َﻣ َﻦ ﺑﹺﺎﻟﻠﱠ ِﻪ ﻭَﺍ ﹾﻟَﻴ ْﻮ ﹺﻡ ﺍﻟﹾﺂ ِﺧ ﹺﺮ َﻭﺟَﺎ َﻫ َﺪ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﻟﹶﺎ ﻳَﺴْﺘَﻮُﻭﻥﹶ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﻠﱠﻪُ ﻟﹶﺎ َﻳ ْﻬﺪِﻱ ﺍ ﹾﻟ ﹶﻘ ْﻮ َﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ ﻚ ُﻫ ُﻢ ﺍ ﹾﻟﻔﹶﺎِﺋﺰُﻭ ﹶﻥ ﺴ ﹺﻬﻢْ ﹶﺃ ْﻋ ﹶﻈﻢُ َﺩ َﺭ َﺟ ﹰﺔ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ َﻭﺃﹸﻭﹶﻟِﺌ َ } ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﻫَﺎﺟَﺮُﻭﺍ ﻭَﺟَﺎﻫَﺪُﻭﺍ ﻓِﻲ ﺳَﺒﹺﻴﻞﹺ ﺍﻟﻠﱠ ِﻪ ﹺﺑﹶﺄ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ َﻭﹶﺃﻧْﻔﹸ ِ
ﺕ ﹶﻟ ُﻬ ْﻢ ﻓِﻴﻬَﺎ ﻧَﻌِﻴﻢٌ ﻣُﻘِﻴﻢٌ { } ﺧَﺎﻟِﺪِﻳﻦَ ﻓِﻴﻬَﺎ ﺃﹶﺑَﺪًﺍ ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ِﻋ ْﻨ َﺪﻩُ ﺃﹶﺟْ ٌﺮ ﺿﻮَﺍ ٍﻥ َﻭ َﺟﻨﱠﺎ ٍ { } ﻳَُﺒﺸﱢﺮُﻫُ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ ﹺﺑ َﺮ ْﺣ َﻤ ٍﺔ ِﻣ ْﻨﻪُ َﻭ ﹺﺭ ْ ﲔ. ﺤﹺﺒ ِﻪ ﹶﺃ ْﺟ َﻤ ِﻌ َ ﺻ ْ ﺤﻤﱠ ٍﺪ َﻭ َﻋﻠﹶﻰ ﺁِﻟ ِﻪ َﻭ َ ﺻﻠﹶﺎُﺗ ُﻪ َﻭ َﺳﻠﹶﺎ ُﻣ ُﻪ َﻋﻠﹶﻰ َﺧ ْﻴ ﹺﺮ َﺧ ﹾﻠ ِﻘ ِﻪ ﺳَﻴﱢﺪِﻧَﺎ ﻣُ َ ﲔ َﻭ َ ﺤ ْﻤ ُﺪ ِﻟﻠﱠ ِﻪ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ ﻋَﻈِﻴﻢٌ { .ﻭَﺍ ﹾﻟ َ ﻭﰲ ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ) -ﺝ / ٣ﺹ ( ٢٣٨ ﺍﻟﻨﺼﲑﻳﺔ ﺍﺠﻤﻟﻴﺐ ﺩ.ﲪﻮﺩ ﺑﻦ ﻏﺰﺍﻱ ﺍﳊﺮﰊ ﻋﻀﻮ ﻫﻴﺌﺔ ﺍﻟﺘﺪﺭﻳﺲ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ /ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﺘﺎﺭﻳﺦ ١٤٢٥/٠٨/٢٧ﻫـ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ. ﻣﺎ ﻫﻲ ﻃﺮﻕ ﺍﻟﺸﻴﻌﺔ ﺍﻻﺛﲏ ﻋﺸﺮﻳﺔ ﻭﺍﻟﻨﺼﲑﻳﺔ ﻭ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﰲ ﺍﻟﺬﺑﺢ؟ ﻭﻫﻞ ﺗﺒﺎﺡ ﺫﺑﺎﺋﺤﻬﻢ؟ ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﹰﺍ. ﺍﳉﻮﺍﺏ ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺑﻌﺪ:
ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ. ﺗﻨﺴﺐ ﻃﺎﺋﻔﺔ ﺍﻟﻨﺼﲑﻳﺔ ﺇﱃ) :ﳏﻤﺪ ﺑﻦ ﻧﺼﲑ ﺍﻟﺒﺼﺮﻱ( ﻣﻦ ﻣﻮﺍﱄ ﺑﲏ ﳕﲑ ،ﻭﻫﻮ ﻓﺎﺭﺳﻲ ﺍﻷﺻﻞ ﻣﻦ ﺧﻮﺯﺳﺘﺎﻥ، ﻭﺗﻌﺘﱪﻩ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ - ،ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ -ﺇﺣﺪﻯ ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﻟﱵ ﺗﺮﻯ ﺃﻥ ﻓﺮﺍﺋﺾ ﺍﻹﺳﻼﻡ ﳍﺎ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ ﳜﺎﻟﻒ ﺫﻟﻚ ﺍﻟﻈﺎﻫﺮ ،ﻭﻳﻔﻀّﻞ ﺍﻟﻨﺼﲑﻳﻮﻥ ﺗﺴﻤﻴﺘﻬﻢ ﺑـ )ﺍﻟﻌﻠﻮﻳﲔ( ﻧﺴﺒﺔ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻭﻫﻮ ﻣﺴﻤّﻰ ﺃﻃﻠﻘﻪ ﻋﻠﻴﻬﻢ ﺍﳌﺴﺘﻌﻤﺮ ﺍﻟﻔﺮﻧﺴﻲ ﺇﺑّﺎﻥ ﺍﺣﺘﻼﻝ ﺳﻮﺭﻳﺎ ﺳﻨﺔ ١٩٢٠ﻡ ﲤﻮﻳﻬﹰﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﺣﻜﻢ ﻋﻠﻴﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﻇﻬﻮﺭﻫﺎ ﺑﺎﻟﻜﻔﺮ ،ﻭﺍﳊﻜﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺑﺎﻹﺳﻼﻡ ﺃﻭ ﺍﻟﻜﻔﺮ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺻﻠﲔ ﺍﺛﻨﲔ : ﺍﻷﻭﻝ :ﻣﻌﺮﻓﺔ ﻣﻌﺘﻘﺪﺍﺕ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻣﻘﺎﻻﻬﺗﺎ ﻣﻦ ﺧﻼﻝ ﺗﺮﺍﺛﻬﺎ ﺍﻟﻔﻜﺮﻱ. ﺍﻟﺜﺎﱐ :ﻋﺮﺽ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺇﺫ ﳘﺎ ﺍﳊﻜﻢ ﺍﻟﻔﺼﻞ ﻟﻜﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﰲ ﻛﻞ ﻛﺒﲑﺓ ﻭﺻﻐﲑﺓ" ،ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ". ﺃﻣﺎ ﺍﻷﻭﻝ :ﻓﻤﻊ ﺃﻥ ﺍﻟﻨﺼﲑﻳﲔ ﻳﻌﺪّﻭﻥ ﺩﻳﺎﻧﺘﻬﻢ ﻭﻣﺬﻫﺒﻬﻢ ﺳﺮﹰﺍ ﻣﻦ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻌﻤﻴﻘﺔ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﻬﺑﻢ) :ﺍﳍﻔﺖ ﻼ ﻛﺜﲑﺍﹰ ،ﻭﺗﻌﻠﻤﺖ ﻋﻠﻤﹰﺎ ﺑﺎﻃﻨﹰﺎ ﻓﻌﻠﻴﻚ ﺑﻜﺘﻤﺎﻥ ﺳﺮ ﺍﷲ ﻭﻻ ﺗﻄﻠﻊ ﻋﻠﻴﻪ ﺇﻻ ﺍﻟﺸﺮﻳﻒ() :ﻳﺎ ﻣﻔﻀﻞ :ﻟﻘﺪ ﺃﻋﻄﻴﺖ ﻓﻀ ﹰ ﻭﻟﻴﹰﺎ ﳐﻠﺼﹰﺎ( ،ﻭﻗﺼﺔ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺫﱐ ﻭﻫﻮ ﻣﻦ ﺃﺑﻨﺎﺀ ﻣﺸﺎﻳﺦ ﺍﻟﻨﺼﲑﻳﲔ ﳌﺎ ﺃﻟﱠﻒ ﻛﺘﺎﺑﻪ " ﺍﻟﺒﺎﻛﻮﺭﺓ ﺍﻟﺴﻠﻴﻤﺎﻧﻴﺔ"، ﻭﻛﺸﻒ ﻓﻴﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻨﺼﲑﻳﺔ ﻓﺄﺣﺮﻗﻮﻩ ﺣﻴﺎﹰ ،ﻭﻗﺼﺘﻪ ﻣﺸﻬﻮﺭﺓ ،ﺃﻗﻮﻝ ﻭﻣﻊ ﺫﻟﻚ ﺍﳊﺮﺹ ﺗﺴﺮﺑﺖ ﺑﻌﺾ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻨﺼﲑﻳﺔ ﺇﱃ ﺍﻟﻀﻮﺀ ،ﻓﺎﻃﻠﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺪﺍﺭﺳﻮﻥ ﻭﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﻗﺎﻟﻮﺍ ﻛﻠﻤﺘﻬﻢ ﰲ ﺍﻟﻄﺎﺋﻔﺔ ﻭﻣﻌﺘﻘﺪﺍﻬﺗﺎ.. ﻓﻤﻦ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﻨﺼﲑﻳﺔ )ﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ( ،ﻓﲑﻭﻥ ﺃﻥ ﺍﻷﻟﻮﻫﻴﺔ ﺣﻠﺖ ﰲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ !- ﺑﻞ ﺍﻹﻟﻪ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﻨﺼﲑﻱ ﺣﻞ ﰲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﺬ ﺑﺪﺀ ﺍﳋﻠﻴﻘﺔ ،ﻓﻔﻲ ﻛﺘﺎﺏ ) :ﺗﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ( ،ﻭﻫﻮ ﳐﻄﻮﻁ ﰲ ﺍﳌﻜﺘﺒﺔ ﺍﻷﻫﻠﻴﺔ ﺑﺒﺎﺭﻳﺲ ﲢﺖ ﺭﻗﻢ) (٦١٨٢ﺟﺎﺀ ﻓﻴﻪ ﺃﻥ ﻫﻨﺎﻙ ﺳﺒﻌﺔ ﺃﺩﻭﺍﺭ ﻟﻠﻈﻬﻮﺭﺍﺕ ﺍﻹﳍﻴﺔ ﺍﲣﺬﺕ ﰲ ﻛﻞ ﺩﻭﺭ ﻭﻇﻬﻮﺭ ﺭﺳﻮ ﹰﻻ ﻧﺎﻃﻘﺎﹰ ،ﻓﺎﻟﻈﻬﻮﺭ ﺍﻷﻭﻝ ﻛﺎﻥ ﰲ )ﺷﻴﺚ( ﻭﻛﺎﻥ )ﺁﺩﻡ( ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻨﺎﻃﻖ ،ﰒ ﺍﻧﺘﻘﻠﺖ
ﺍﻷﻟﻮﻫﻴﺔ ﺇﱃ )ﺳﺎﻡ( ،ﻭﺍﻟﻨﺒﻮﺓ ﺇﱃ )ﻧﻮﺡ( ﻭﺑﻌﺪﻫﺎ ﺍﻧﺘﻘﻠﺖ ﺇﱃ )ﺇﲰﺎﻋﻴﻞ( ،ﻭﺍﻟﻨﺒﻮﺓ ﺇﱃ ) ﺇﺑﺮﺍﻫﻴﻢ( ،ﰒ ﺍﻧﺘﻘﻠﺖ ﺍﻷﻟﻮﻫﻴﺔ ﺇﱃ )ﻫﺎﺭﻭﻥ( ﻭﺍﻟﻨﺒﻮﺓ ﺇﱃ )ﻣﻮﺳﻰ( ،ﰒ ﺍﻧﺘﻘﻠﺖ ﺍﻷﻟﻮﻫﻴﺔ ﺇﱃ ) ﴰﻌﻮﻥ ﺍﻟﺼﻔﺎ( ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﺑـ )ﺑﻄﺮﺱ(، ﻭﺍ ﻟﻨﺒﻮﺓ ﺇﱃ )ﻋﻴﺴﻰ( ،ﻭﻇﻬﺮﺕ ﻟﻠﻤﺮﺓ ﺍﻷﺧﲑﺓ ﰲ )ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ (-ﻭﺍﻟﻨﺒﻮﺓ ﰲ )ﳏﻤﺪ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،(-ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﲰﺎﻋﻴﻠﻲ ﻣﺼﻄﻔﻰ ﻏﺎﻟﺐ ﰲ ﻣﻘﺪﻣﺘﻪ ﻟﻜﺘﺎﺏ )ﺍﳍﻔﺖ( ﻟﻠﺠﻌﻔﻲ. ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﻜﻮﻥ ﻋﻠﻲ ﺇﳍﹰﺎ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭﺇﻣﺎﻣﹰﺎ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﻭﻫﺬﺍ ﻣﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ )ﺍﺠﻤﻟﻤﻮﻉ( ﺻﺮﺍﺣﺔ ﺍﻟﺴﻮﺭﺓ) ) ،(١٠- ٩- ٨ﻳﺎ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺃﻧﺖ ﺇﳍﻨﺎ ﺑﺎﻃﻨﹰﺎ ﻭﺇﻣﺎﻣﹰﺎ ﻇﺎﻫﺮﹰﺍ( ،ﻭ ) ﺃﺷﻬﺪ ﺑﺄﻥ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺋﻴﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻜﻠﻴﺔ ،ﻭﻫﻲ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺎﻟﻨﻮﺭﺍﻧﻴﺔ ،ﻭﻟﻴﺲ ﺇﻟﻪ ﺳﻮﺍﻫﺎ ،ﻭﻫﻲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ(. ﻭﻣﻦ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﻨﺼﲑﻳﺔ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻛﻤﺎ ﰲ ﻛﺘﺎﻬﺑﻢ )ﺍﳍﻔﺖ ﺹ ٢٢- ٢١ﻭﺹ ١٢١ﻭﺹ ١٤٦ﻭﺹ ١٦٢ﻭﺹ ،(١٩٠ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﻛﺘﺎﻬﺑﻢ ﺍﻟﺸﻬﲑ ﺃﻭ ﻛﺘﺎﺏ ) ﺍﻟﺒﺎﻛﻮﺭﺓ ﺍﻟﺴﻠﻴﻤﺎﻧﻴﺔ( ﻟﺴﻠﻴﻤﺎﻥ ﺃﻓﻨﺪﻱ ﺍﻷﺫﱐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺷﻴﻮﺧﻬﻢ ﰒ ﺗﻨﺼﺮ ،ﺃﻗﻮﻝ ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻣﻦ ﺍﻟﺪﻋﺎﺋﻢ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻭﺍﻷﺭﻛﺎﻥ ﺍﳍﺎﻣﺔ ﰲ ﺍﳌﺬﻫﺐ ﺍﻟﻨﺼﲑﻱ ،ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﺑﺪﻳﻞ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ ،ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻟﻴﺲ ﰲ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ ﰲ ﺍﻵﺧﺮﺓ ،ﻭﺇﳕﺎ ﻫﻮ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﺴﺐ ﺍﻟﺘﺮﺍﻛﻴﺐ ﻭﺍﻟﺘﻘﻤﺼﺎﺕ ﺍﻟﻨﺎﺳﻮﺗﻴﺔ ﻭﺍﳌﺴﺨﻮﻳﺔ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻟﺮﻭﺡ.
ﻭﺇﺫﺍ ﲡﺎﻭﺯﻧﺎ ﺍﻟﻌﻘﺎﺋﺪ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻓﺎﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪﻫﻢ ﳍﺎ ﻣﻌﲎ ﺁﺧﺮ ﻏﲑ ﺍﳌﻌﲎ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ -ﺗﻌﺎﱃ - ﻣﻨﻬﺎ :ﺟﺎﺀ ﰲ ﻛﺘﺎﻬﺑﻢ ) ﺍﳍﻔﺖ ﺹ ) :(٦٤ﻗﻠﺖ :ﻳﺎ ﻣﻮﻻﻱ :ﺃﻣﺎ ﻛﺎﻥ ﺃﻫﻠﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﻼﺓ؟ ﻗﺎﻝ :ﻭﳛﻚ ﺃﺗﺪﺭﻱ ﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺃﻫﻠﻪ ﺑﺎﻟﺼﻼﺓ؟" ﻗﻠﺖ :ﻳﻌﲏ ﺃﻫﻠﻪ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺷﻴﻌﺘﻪ ﺍﻟﺬﻳﻦ ﳜﻔﻮﻥ ﺇﳝﺎﻬﻧﻢ ﻭﻫﻲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳌﻌﺮﻓﺔ ،ﻭﺍﻹﻗﺮﺍﺭ ﻭﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺃﻧﻪ ﺍﻟﻌﻠﻲ ﺍﻷﻋﻠﻰ ...ﺃﻱ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ،ﻓﺄﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ" :ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺃﻫﻠﻪ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ" :ﻓﺎﻟﺼﻼﺓ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﻭﺍﻟﺰﻛﺎﺓ ﻣﻌﺮﻓﺘﻪ ،ﺃﻣﺎ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ :ﻓﻬﻲ ﻣﻌﺮﻓﺘﻨﺎ ﻭﺇﻗﺎﻣﺘﻨﺎ(.. ﺍ.ﻫـ. ﻫﺬﻩ ﺑﻌﺾ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﻨﺼﲑﻳﺔ ﻭﻣﻘﺎﻻﻬﺗﻢ ،ﻭﻋﻨﺪﻣﺎ ﻧﻌﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺣﻴﲔ ﺍﻟﺸﺮﻳﻔﲔ ،ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ - ﻼ ﻳﻌﺮﻑ ﺫﻟﻚ ﻣﻦ ﻟﻪ ﺇﳌﺎﻡ ﺑﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ؛ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﳒﺪﻫﺎ ﲣﺎﻟﻒ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻮﺣﻴﲔ ﲨﻠﺔ ﻭﺗﻔﺼﻴ ﹰ ﻭﻟﺬﺍ ﻛﻔﹼﺮ ﻋﻠﻤﺎﺀ ﺍﳌﻠﺔ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻟﻜﻔﺮﻫﺎ ﺑﺎﷲ ،ﻭﺇﺷﺮﺍﻛﻬﺎ ﺑﻌﺒﻮﺩﻳﺘﻪ ﻭﺇﺑﻄﺎﳍﺎ ﻟﺸﺮﻳﻌﺘﻪ ،ﻭﺍﺳﺘﺤﻼﳍﺎ ﳌﺎ ﺣﺮﻣﻪ ﺍﷲ ﲢﺮﳝﹰﺎ ﺟﻠﻴﹰﺎ ﻭﺍﺿﺤﺎﹰ ،ﻭﺗﺄﻭﻳﻠﻬﺎ ﻷﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻈﺎﻡ! .ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ) :ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﳌﻮﺻﻮﻓﻮﻥ ﺑﺎﻟﻨﺼﲑﻳﺔ ﻫﻢ ﻭﺳﺎﺋﺮ ﺃﺻﻨﺎﻑ ﺍﻟﻘﺮﺍﻣﻄﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﻛﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،ﺑﻞ ﻭﺃﻛﻔﺮ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﳌﺸﺮﻛﲔ، ﻭﺿﺮﺭﻫﻢ ﻋﻠﻰ ﺃﻣﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﻋﻈﻢ ﻣﻦ ﺿﺮﺭ ﺍﻟﻜﻔﺎﺭ ﺍﶈﺎﺭﺑﲔ ﻣﺜﻞ ﻛﻔﺎﺭ ﺍﻟﺘﺘﺎﺭ ﻭﺍﻹﻓﺮﻧﺞ ﻭﻏﲑﻫﻢ ،ﻓﺈﻥ ﻫﺆﻻﺀ ﻳﺘﻈﺎﻫﺮﻭﻥ ﻋﻨﺪ ﺟﻬﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺘﺸﻴﻊ ﻭﻣﻮﺍﻻﺓ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ،ﻭﻫﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﻻ ﺑﺮﺳﻮﻟﻪ ،ﻭﻻ ﺑﻜﺘﺎﺑﻪ ،ﻭﻻ ﺑﺄﻣﺮ ﻭﻻ ﻬﻧﻲ ،ﻭﻻ ﺛﻮﺍﺏ ،ﻭﻻ ﻋﻘﺎﺏ ،ﻭﻻ ﺟﻨﺔ ﻭﻻ ﻧﺎﺭ ،ﻭﻻ ﺑﺄﺣﺪ ﻣﻦ ﺍﳌﺮﺳﻠﲔ ﻗﺒﻞ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﻻ ﲟﻠﺔ ﻣﻦ ﺍﳌﻠﻞ ﺍﻟﺴﺎﺑﻘﺔ ،ﺑﻞ ﻳﺄﺧﺬﻭﻥ ﻛﻼﻡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻳﺘﺄﻭﻟﻮﻧﻪ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﺃﻣﻮﺭ ﻳﻘﺮﻭﻬﻧﺎ ﺑﻴﻨﻬﻢ ﻭﻳﺪﻋﻮﻥ ﺑﺄﻬﻧﺎ ﻋﻠﻢ ﺍﻟﺒﺎﻃﻨﻴﺔ ...ﺇﱁ (..ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﻔﺘﺎﻭﻯ]).[(١٤٩/٣٥ ﻭﳑﻦ ﺣﻜﻢ ﺑﻜﻔﺮﻫﻢ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ )ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ،(٢٤٩- ٢٤٧ /٢ ،ﻭﺍﺑﻦ ﺣﺰﻡ ﰲ) ﺍﶈﻠﻰ،(١٣٩/١٣ ، ﻭﺍﻟﺪﻳﻠﻤﻲ ﰲ )ﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺑﻄﻼﻧﻪ ،ﺹ ،(٧١ﻭﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ)ﻓﻀﺎﺋﺢ ﺍﻟﺒﺎﻃﻨﻴﺔ ،ﺹ.(٣٧
ﻭﺇﱐ ﻷﻧﺼﺢ ﺍﻷﺥ ﺍﻟﺴﺎﺋﻞ ﺑﺎﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻜﻠﻤﺖ ﻋﻦ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻣﺜﻞ ﻛﺘﺎﺏ ) ﺍﻹﲰﺎﻋﻴﻠﻴﺔ( ﻹﺣﺴﺎﻥ ﺇﳍﻲ ﻇﻬﲑ ،ﻭ) ﺃﺻﻮﻝ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ( ﻟﻠﺪﻛﺘﻮﺭ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺴﻠﻮﻣﻲ ،ﻭ)ﻃﺎﺋﻔﺔ ﺍﻟﻨﺼﲑﻳﺔ( ﻟﻠﺪﻛﺘﻮﺭ ﺳﻠﻴﻤﺎﻥ ﺍﳊﻠﱯ ﻭﻏﲑﻫﻢ .ﻭﺍﷲ ﺃﻋﻠﻢ ﻭﺻﻠﻰ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ . ﺴﻘﹸﻂﹸ ﺤﻈﹸﻮﺭَﺍﺕُ َﻭَﺗ ْ ﺡ ﹶﻟﻪُ ﺍ ﹾﻟ َﻤ ْ ﻉ ِﻣ ْﻨ ُﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍ ﹾﻟ َﻤ ْﻌ ﹺﺮﹶﻓ ِﺔ َﻳﺰُﻭ ﹸﻝ َﻋ ْﻨﻪُ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﺍ ﹾﻟﹶﺄ ْﻣ ُﺮ ﻭَﺍﻟﻨﱠﻬْﻲُ َ kﻭُﺗﺒَﺎ ُ ﺤ ﹺﻮ ِﻫ ْﻢ ﹶﻓﹺﺈﻥﱠ ﺍ ﹾﻟﺒَﺎ ﹺﺭ َ َﻭَﻧ ْ ﺱ َﺣﻘِﻴ ﹶﻘ ﹶﺔ ﺩِﻳﹺﻨ ﹺﻬ ْﻢ ﺍ ﹾﻟَﺒﺎ ِﻃ ﹺﻦ َﺣﺘﱠﻰ َﺳﻤﱠ ْﻮ ُﻫ ْﻢ ﺸﻒُ ﹶﺃ ْﺳﺮَﺍ ُﺭ ُﻫ ْﻢ َﻭَﻳﻌْ ﹺﺮﻑُ ُﻋﻤُﻮ ُﻡ ﺍﻟﻨﱠﺎ ﹺ ﺿﻐَﺎُﻧ ُﻬ ْﻢ َﻭَﺗﻨْ ﹶﻜ ِ َﻋ ْﻨﻪُ ﺍ ﹾﻟﻮَﺍ ﹺﺟﺒَﺎﺕُ ﹶﻓَﺘﻈﹾ َﻬﺮُ ﹶﺃ ْ ﻑ ﻣَﺎ ﻳُ ﹾﻈ ﹺﻬﺮُﻭ ﹶﻥ . ﺑَﺎ ِﻃﹺﻨﻴﱠ ﹰﺔ ؛ ِﻟﹺﺈ ْﺑﻄﹶﺎﹺﻧ ﹺﻬ ْﻢ ِﺧﻠﹶﺎ َ ﻚ ﹶﻟﻜﹶﺎ ﹶﻥ َﺧﻮَﺍ ﺻﱡ ُﻪ ﹶﻗ ْﺪ َﻋ َﺮﻓﹸﻮ ُﻩ َﻭﹶﺃﻇﹾ َﻬﺮُﻭﺍ ﺑَﺎ ِﻃَﻨﻪُ َ .ﻭﻛﹶﺎ ﹶﻥ ِﻋ ْﻨ َﺪ ﹶﺃ ْﻫ ﹺﻞ ﹶﻓﹶﻠ ْﻮ ﻛﹶﺎ ﹶﻥ -ﻭَﺍﻟﹾﻌِﻴَﺎﺫﹸ ﹺﺑﺎﹶﻟﻠﱠ ِﻪ -ﺩِﻳ ُﻦ ﺍﻟﺮﱡﺳُ ﹺﻞ ﹶﻛ ﹶﺬِﻟ َ ﺱ ﹺﺑﺒَﺎ ِﻃ ﹺﻦ ﺿ ِﻄﺮَﺍ ﹺﺭ ﹶﺃﻥﱠ ﺍﻟﺼﱠ ﺤَﺎَﺑ ﹶﺔ ﺍﻟﱠﺬِﻳﻦَ ﻛﹶﺎﻧُﻮﺍ ﹶﺃ ْﻋﹶﻠ َﻢ ﺍﻟﻨﱠﺎ ﹺ ﺲ ﺩِﻳ ﹺﻦ ﺍ ﹾﻟﺒَﺎ ِﻃﹺﻨﻴﱠ ِﺔ َﻭ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻌﻠﹸﻮ ﹺﻡ ﺑﹺﺎﻟِﺎ ْ ﺍ ﹾﻟ َﻤ ْﻌ ﹺﺮﹶﻓ ِﺔ ﻭَﺍﻟﺘﱠ ﺤْﻘِﻴﻖﹺ ِﻣ ْﻦ ﹺﺟ ْﻨ ﹺ ﺻ ِﺪ ِﻩ َﻭﻣُﺮَﺍﺩَﺍِﺗ ِﻪ ﻛﹶﺎﻧُﻮﺍ ﹶﺃ ْﻋ ﹶﻈ َﻢ ﺍ ﹾﻟﺄﹸﻣﱠ ِﺔ ﹸﻟﺰُﻭﻣًﺎ ِﻟﻄﹶﺎ َﻋ ِﺔ ﹶﺃ ْﻣ ﹺﺮ ِﻩ -ﺳِﺮﺍ َﻭ َﻋﻠﹶﺎﹺﻧَﻴ ﹰﺔ - ﺱ ﹺﺑ َﻤﻘﹶﺎ ِ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ َﻭﻇﹶﺎ ِﻫ ﹺﺮ ِﻩ َﻭﹶﺃ ْﺧَﺒ َﺮ ﺍﻟﻨﱠﺎ ﹺ ﺕ َﻭ ﹸﻛ ﱡﻞ َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ْﻨ ُﻬ ْﻢ ﺇﹶﻟ ْﻴ ِﻪ َﻭﹺﺑ ِﻪ ﹶﺃ َﺧﺺﱡ َﻭﹺﺑﺒَﺎ ِﻃﹺﻨ ِﻪ ﹶﺃ ْﻋﹶﻠﻢُ -ﹶﻛﹶﺄﺑﹺﻲ َﺑ ﹾﻜ ﹴﺮ َﻭﻋُ َﻤ َﺮ -ﻛﹶﺎﻧُﻮﺍ ﻚ ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْﻮ ِ َﻭ ُﻣ ﺤَﺎﹶﻓ ﹶﻈ ﹰﺔ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺤﺮﱠ ﹺﻡ ﺑَﺎ ِﻃﻨًﺎ َﻭﻇﹶﺎ ِﻫﺮًﺍ . ﺏ ﺍ ﹾﻟﻤُ َ ﺐ ﻭَﺍ ْﺟِﺘﻨَﺎ ﹺ ﹶﺃﻋْ ﹶﻈ َﻤﻬُﻢْ ﹸﻟﺰُﻭﻣًﺎ ﻟِﻠﻄﱠﺎ َﻋ ِﺔ ﺳِﺮﺍ َﻭ َﻋﻠﹶﺎﹺﻧَﻴ ﹰﺔ َﻭ ُﻣ ﺤَﺎﹶﻓ ﹶﻈ ﹰﺔ َﻋﻠﹶﻰ ﹶﺃﺩَﺍ ِﺀ ﺍ ﹾﻟﻮَﺍ ﹺﺟ ﹺ ﺤﻈﹸﻮ ﹺﺭ ﻭَﺍﺟﹺﺒًﺎ ﻋَﻠﹶﻰ ﺠ َﻌﻠﹸﻮ ﹶﻥ ِﻓ ْﻌ ﹶﻞ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ َﻭَﺗ ْﺮ َﻙ ﺍ ﹾﻟ َﻤ ْ ﺼﻮﱢﹶﻓ ِﺔ :ﺍﻟﱠﺬِﻳﻦَ َﻳ ْ ﺾ ﺍ ﹾﻟﹸﺄﻣُﻮ ﹺﺭ َﻣﻠﹶﺎ ِﺣ َﺪﺓﹸ ﺍﻟﹾﻤَُﺘ َ َﻭﹶﻗ ْﺪ ﹶﺃ ْﺷَﺒ َﻪ َﻫ ُﺆﻟﹶﺎ ِﺀ ﻓِﻲ َﺑ ْﻌ ﹺ ﻚ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ ﻒ ﻭَﻳَﺘَﺄﹶﻭﱠﻟﹸﻮﻥﹶ َﻋﻠﹶﻰ ﹶﺫِﻟ َ ﺴﻘﹸﻂﹸ َﻋ ْﻨﻪُ ﺍﻟﺘﱠ ﹾﻜِﻠﻴ ُ ﺤﻘﱢﻘﹰﺎ ﻓِﻲ َﺯ ْﻋ ِﻤ ﹺﻬ ْﻢ ؛ َﻭﺣِﻴَﻨِﺌ ٍﺬ َﻳ ْ ﲑ ﻋَﺎ ﹺﺭﻓﹰﺎ ﻣُ َ ﺼَ ﻚ َﺣﺘﱠﻰ َﻳ ِ ﺍﻟﺴﱠﺎِﻟ ِ ﲔ ﻫُ َﻮ ﻣَﺎ َﻳﺪﱠﻋُﻮَﻧﻪُ ِﻣ ْﻦ ﺍ ﹾﻟ َﻤ ْﻌ ﹺﺮﹶﻓ ِﺔ ﻭَﺍ ﹾﻟَﻴ ِﻘﲔُ ﲔ ﹶﺃﻥﱠ ﺍ ﹾﻟَﻴ ِﻘ َ ﻚ ﺍ ﹾﻟَﻴ ِﻘﲔُ { ) (٩٩)(١ﺳﻮﺭﺓ ﺍﳊﺠﺮ ،ﺯَﺍ ِﻋ ِﻤ َ ﻚ َﺣﺘﱠﻰ َﻳ ﹾﺄِﺗَﻴ َ } :ﻭَﺍ ْﻋُﺒ ْﺪ َﺭﺑﱠ َ ﲔ ﺼﻠﱢ َ ﺕ َﻭﻣَﺎ َﺑ ْﻌ َﺪﻩُ .ﹶﻛﻤَﺎ ﻗﹶﺎ ﹶﻝ َﺗﻌَﺎﻟﹶﻰ َﻋ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟﻨﱠﺎ ﹺﺭ } :ﻣَﺎ َﺳﹶﻠ ﹶﻜﻜﹸﻢْ ﻓِﻲ َﺳ ﹶﻘ َﺮ ) (٤٢ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ْﻢ َﻧﻚُ ِﻣ َﻦ ﺍ ﹾﻟﻤُ َ ﻫُﻨَﺎ ﺍ ﹾﻟ َﻤ ْﻮ ُ ﲔ ) (٤٥ﻭَﻛﹸﻨﱠﺎ ﻧُ ﹶﻜﺬﱢﺏُ ﹺﺑَﻴ ْﻮ ﹺﻡ ﺍﻟﺪﱢﻳ ﹺﻦ )َ (٤٦ﺣﺘﱠﻰ ﻀَ ﺽ َﻣ َﻊ ﺍ ﹾﻟ ﺨَﺎِﺋ ِ ﲔ ) (٤٤ﻭَﻛﹸﻨﱠﺎ َﻧ ﺨُﻮ ُ ﺴ ِﻜ َ )َ (٤٣ﻭﹶﻟ ْﻢ َﻧﻚُ ﻧُ ﹾﻄ ِﻌﻢُ ﺍ ﹾﻟ ِﻤ ْ ﹶﺃﺗَﺎﻧَﺎ ﺍ ﹾﻟَﻴ ِﻘﲔُ )] (٤٧ﺍﳌﺪﺛﺮ( ٢) { [٤٧- ٤٢/ __________ ) - (١ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ) -ﺝ / ٩ﺹ ( ٣٣٩ ﻚ ﺍﻟﻴﻘﲔ { ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﻳﺮﻳﺪ ﺍﳌﻮﺕ ﻭﲰﻲ ﺍﳌﻮﺕ ﺑﺎﻟﻴﻘﲔ ﻚ ﺣﱴ َﻳ ﹾﺄِﺗَﻴ َ ﻭﻗﻮﻟﻪ } :ﻭﺍﻋﺒﺪ َﺭﺑﱠ َ ﻷﻧﻪ ﺃﻣﺮ ﻣﺘﻴﻘﻦ . ﻓﺈﻥ ﻗﻴﻞ :ﻓﺄﻱ ﻓﺎﺋﺪﺓ ﳍﺬﺍ ﺍﻟﺘﻮﻗﻴﺖ ﻣﻊ ﺃﻥ ﻛﻞ ﺃﺣﺪ ﻳﻌﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎﺕ ﺳﻘﻄﺖ ﻋﻨﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ؟ ﻚ { ﰲ ﺯﻣﺎﻥ ﺣﻴﺎﺗﻚ ﻭﻻ ﲣﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺍﳊﻴﺎﺓ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺍﷲ ﺃﻋﻠﻢ ﻗﻠﻨﺎ :ﺍﳌﺮﺍﺩ ﻣﻨﻪ } :ﻭﺍﻋﺒﺪ َﺭﺑﱠ َ . ﻭﰲ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ) -ﺝ / ١ﺹ ( ٢٤٩٥ ﻚ ﺍﻟﻴﻘﲔ { ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻴﻬﺎ ﻭﻋﺪﻡ ﺍﻟﺘﻘﺼﲑ ﻓﻴﻬﺎ . ﻚ ﺣﱴ َﻳ ﹾﺄِﺗَﻴ َ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﻣﺮ ﺑﺎﻟﻌﺒﺎﺩﺓ ﰱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻭﺍﻋﺒﺪ َﺭﺑﱠ َ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻴﻘﲔ :ﺍﳌﻮﺕ ،ﲰﻰ ﺑﺬﻟﻚ ﻷﻧﻪ ﺃﻣﺮ ﻣﺘﻴﻘﻦ ﳊﻮﻗﻪ ﺑﻜﻞ ﳐﻠﻮﻕ . ﺃﻯ :ﻭﺩﻡ -ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ -ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺭﺑﻚ ﻭﻃﺎﻋﺘﻪ ﻣﺎ ﺩﻣﺖ ﺣﻴﺎ ،ﺣﱴ ﻳﺄﺗﻴﻚ ﺍﳌﻮﺕ ﺍﻟﺬﻯ ﻻ ﻣﻔﺮ ﻣﻦ ﳎﻴﺌﻪ ﰱ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻯ ﻳﺮﻳﺪﻩ ﺍﷲ -ﺗﻌﺎﱃ - ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻴﻘﲔ ﻫﻨﺎ ﺍﳌﻮﺕ ﻗﻮﻟﻪ -ﺗﻌﺎﱃ -ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﺠﻤﻟﺮﻣﲔ } :ﻗﹶﺎﻟﹸﻮ ﹾﺍ ﹶﻟ ْﻢ َﻧﻚُ ِﻣ َﻦ ﺍﳌﺼﻠﲔ َﻭﹶﻟ ْﻢ ﺽ َﻣ َﻊ ﺍﳋﺂﺋﻀﲔ ﻭَﻛﹸﻨﱠﺎ ﻧُ ﹶﻜﺬﱢﺏُ ﹺﺑَﻴ ْﻮ ﹺﻡ ﺍﻟﺪﻳﻦ ﺣﱴ ﹶﺃﺗَﺎﻧَﺎ ﺍﻟﻴﻘﲔ { ﺃﻯ :ﺍﳌﻮﺕ . َﻧﻚُ ﻧُ ﹾﻄ ِﻌﻢُ ﺍﳌﺴﻜﲔ ﻭَﻛﹸﻨﱠﺎ َﻧ ﺨُﻮ ُ
ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀًﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﺃﻡ ﺍﻟﻌ ﻼﺀ " ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺩﺧﻞ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﻭﻗﺪ ﻣﺎﺕ ،ﻗﺎﻟﺖ :ﻗﻠﺖ :ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻚ ﺃﺑﺎ ﺍﻟﺴﺎﺋﺐ ،ﻓﺸﻬﺎﺩﺗﻰ ﻋﻠﻴﻚ ﻟﻘﺪ ﺃﻛﺮﻣﻚ ﺍﷲ .ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﻛﺮﻣﻪ . . .ﺃﻣﺎ ﻫﻮ ﻓﻘﺪ ﺟﺎﺀﻩ ﺍﻟﻴﻘﲔ -ﺃﻯ ﺍﳌﻮﺕ - ﻭﺇﱏ ﻷﺭﺟﻮ ﻟﻪ ﺍﳋﲑ " " . ﻗﺎﻝ ﺍﻹِﻣﺎﻡ ﺍﺑﻦ ﻛﺜﲑ :ﻭﻳﺴﺘﺪﻝ ﻬﺑﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻟﺼﻼﺓ ﻭﳓﻮﻫﺎ ،ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻹِﻧﺴﺎﻥ ﻣﺎ ﺩﺍﻡ ﻋﻘﻠﻪ ﺛﺎﺑﺘًﺎ ،ﻓﻴﺼﻠﻰ ﲝﺴﺐ ﺣﺎﻟﻪ ،ﻛﻤﺎ ﺛﺒﺖ ﰱ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﺻﻞ ﻗﺎﺋﻤًﺎ ،ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍ ،ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ " . ﻭﻳﺴﺘﺪﻝ ﻬﺑﺎ ﺃﻳﻀًﺎ ﻋﻠﻰ ﲣﻄﺌﺔ ﻣﻦ ﺫﻫﺐ ﻣﻦ ﺍﳌﻼﺣﺪﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻴﻘﲔ ﺍﳌﻌﺮﻓﺔ ،ﻓﻤﱴ ﻭﺻﻞ ﺃﺣﺪﻫﻢ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ،ﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺘﻜﻠﻴﻒ ﻋﻨﺪﻫﻢ .ﻭﻫﺬﺍ ﻛﻔﺮ ﻭﺿﻼﻝ ﻭﺟﻬﻞ . . . . ) - (٢ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ ) -ﺝ / ٢ﺹ ( ٨٩ ﻓﻤﻦ ﺗﺄﻭﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻭﺍﻋﺒﺪ ﺭﺑﻚ ﺣﱴ ﻳﺄﺗﻴﻚ ﺍﻟﻴﻘﲔ { ﺍﳊﺠﺮ ٩٩ :ﻋﻠﻰ ﺳﻘﻮﻁ ﺍﻟﻌﺒﺎﺩﺓ ﲝﺼﻮﻝ ﺍﳌﻌﺮﻓﺔ ﻓﺈﻧﻪ ﻳﺴﺘﺘﺎﺏ ﻥ ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﻗﺘﻞ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻵﻳﺔ :ﺍﻋﺒﺪ ﺭﺑﻚ ﺣﱴ ﲤﻮﺕ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ :ﱂ ﳚﻌﻞ ﺍﷲ ﻟﻌﺒﺎﺩﺓ ﺍﳌﺆﻣﻦ ﺃﺟﻼ ﺩﻭﻥ ﺍﳌﻮﺕ ﻭﻗﺮﺃ ﺍﻵﻳﺔ ﻭﺍﻟﻴﻘﲔ ﻫﻮ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﺍﳌﻴﺖ ﻓﻴﻮﻗﻦ ﺑﻪ ﻛﻤ ﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ } ﻭﻛﻨﺎ
ﻧﻜﺬﺏ ﺑﻴﻮﻡ ﺍﻟﺪﻳﻦ * ﺣﱴ ﺃﺗﺎﻧﺎ ﺍﻟﻴﻘﲔ { ﺍﳌﺪﺛﺮ ٤٧ ٤٦ :ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﳌﺎ ﻣﺎﺕ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﻗﺎﻝ ﺃﻣﺎ ﻋﺜﻤﺎﻥ ﻓﻘﺪ ﺟﺎﺀﻩ ﺍﻟﻴﻘﲔ ﻣﻦ ﺭﺑﻪ ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻼﺣﺪﺓ ﻭﻣﻦ ﺷﺮﻛﻬﻢ ﰲ ﻧﻮﻉ ﻣﻦ ﺇﳊﺎﺩﻫﻢ ﳌﺎ ﻇﻨﻮﺍ ﺃﻥ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﰲ ﳎﺮﺩ ﺍﻟﻌﻠﻢ ﻭﻇﻨﻮﺍ ﺃﻥ ﺫﻟﻚ ﺇﺫﺍ ﺣﺼﻞ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻌﻤﻞ ﻥ ﻭﻇﻨﻮﺍ ﺃﻥ ﺫﻟﻚ ﺣﺼﻞ ﳍﻢ ﻇﻨﻮﺍ ﺳﻘﻮﻁ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻋﻨﻬﻢ ﻭﺣﻞ ﺍﶈﺮﻣﺎﺕ ﺍﻟﻌﺎﻣﺔ ﳍﻢ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﻭﺟﻮﻩ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﰲ ﺫﻟﻚ ﻭﺿﻼﳍﻢ ﻣﻦ ﻭﺟﻮﻩ ﻣﻨﻬﺎ :ﻇﻨﻬﻢ ﺃﻥ ﺍﻟﻜﻤﺎﻝ ﰲ ﳎﺮﺩ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺜﺎﱐ :ﻇﻨﻬﻢ ﺃﻥ ﻣﺎ ﺣﺼﻞ ﳍﻢ ﻋﻠﻢ ﻭﺍﻟﺜﺎﻟﺚ :ﻇﻨﻬﻢ ﺃﻥ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻤﻞ ﺍﻟﻨﻔﺲ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻭﻛﻞ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ ﻛﺎﺫﺑﺔ ﻓﻠﻴﺲ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﰲ ﳎﺮﺩ ﺍﻟﻌﻠﻢ ﻭﻻ ﰲ ﺃﻥ ﺗﺼﲑ ﻋﺎﳌﺎ ﻣﻌﻘﻮﻻ ﻣﻮﺍﺯﻳﺎ ﻟﻠﻌﺎﱂ ﺍﳌﻮﺟﻮﺩ ﺑﻞ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﺣﺐ ﺍﷲ ﻭﻋﺒﺎﺩﺗﻪ ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﳍﺎ ﻗﻮﺗﺎﻥ :ﻋﻠﻤﻴﺔ ﻭﻋ ﻤﻠﻴﺔ ﻓﻼ ﺗﺼﻠﺢ ﺇﻻ ﺑﺼﻼﺡ ﺍﻷﻣﺮﻳﻦ ﻥ ﻭﻫﻮ ﺃﻥ ﺗﻌﺮﻑ ﺍﷲ ﻭﺗﻌﺒﺪﻩ ﻭﺍﳉﻬﻤﻴﺔ ﻫﻢ ﺧﲑ ﻣﻦ ﻫﺆﻻﺀ ﺑﻜﺜﲑ ﻭﻣﻊ ﻫﺬﺍ ﻓﻠﻤﺎ ﻗﺎﻝ ﺟﻬﻢ ﻭﻣﻦ ﻭﺍﻗﻔﻪ :ﺇﻥ ﺍﻹﳝﺎﻥ ﳎﺮﺩ ﺍﳌﻌﺮﻓﺔ ﺃﻧﻜﺮ ﺫﻟﻚ ﺃﺋﻤﺔ ﺍﻹﺳﻼﻡ ﻥ ﺣﱴ ﻛﻔﺮ ﻣﻦ ﻗﺎﻝ ﻬﺑﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻛﻴﻊ ﺑﻦ ﺍﳉﺮﺍﺡ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻏﲑﳘﺎ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ :ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺗﺎﺑﻌﻪ ﻋﻠﻴﻪ ﺍﻟﺼﺎﳊﻲ ﻭﺍﻷﺷﻌﺮﻱ ﰲ ﻛﺜﲑ ﻣﻦ ﻭﺍﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﻓﻬﻮ ﻣﻦ ﺃﻓﺴﺪ ﺍﻻﻗﻮﺍﻝ ﻭﺍﺑﻌﺪﻫﺎ ﻋﻦ ﺍﻟﺼﺤﺔ ﻛﻤﺎ ﻗﺪ ﺑﻴﻨﺎﻩ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳌﺎ ﺑﻴﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﻣﺴﻤﻰ ﺍﻷﳝﺎﻥ ﻭﻗﺒﻮﻟﻪ ﻟﻠﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻭﻣﺎ ﻟﻠﻨﺎﺱ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺰﺍﻉ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻭﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻓﻠﻮ ﻛﺎﻥ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﰲ ﳎﺮﺩ ﺍﻟﻌﻠﻢ ﻓﻠﻴﺲ ﻫﻮ ﺃﻱ ﻋﻠﻢ ﻛﺎﻥ ﺑﺄﻱ ﻣﻌﻠﻮﻡ ﻛﺎﻥ ﺑﻞ ﻫﻮ ﺍﻟﺬﻱ
ﻻ ﺑﺪ ﻣﻨﻪ :ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﻫﺆﻻﺀ ﻇﻨﻮﺍ ﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﲟﺎ ﻫﻮﻣﻮﺟﻮﺩ ﻭﻇﻨﻮﺍ ﺃﻥ ﺍﻟﻌﺎﱂ ﺃﺑﺪﻱ ﺍﺯﱄ ﻓﺈﺫﺍ ﺣﺼﻞ ﻟﻪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﺍﻻﺯﱄ ﺍﻷﺑﺪﻱ ﻛﻤﻠﺖ ﻧﻔﺴﻪ ﻭﻋﻠﻰ ﻫﺬﺍ ﺑﲎ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻭﻏﲑﻩ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﻗﻮﺍﳍﻢ ﻭﻛﺬﻟﻚ ﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﻛﺎﻟﻔﺎﺭﺍﰊ ﻭﻏﲑﻩ ﻭﺍﺑﻦ ﺳﻴﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻹﺳﻼﻡ ﻣﻨﻬﻢ ﻓﻔﻴﻪ ﻣﻦ ﺍﻹﳊﺎﺩ ﲝﺴﺒﻪ ﻭﺃﺑﻮ ﺣﺎﻣﺪ ﻭﺇﻥ ﺳﻠﻚ ﺃﺣﻴﺎﻧﺎ ﻣﺴﻠﻜﻬﻢ ﻟﻜﻨﻪ ﻻ ﳚﻌﻞ ﺍﻟﻌﻠﻢ ﲟﺠﺮﺩ ﺍﻟﻮﺟﻮﺩ ﻣﻮﺟﺒﺎ ﻟﻠﺴﻌﺎﺩﺓ ﺑﻞ ﳚﻌﻞ ﺫﻟﻚ ﰲ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﻗﺪ ﻳﻘﻮﻝ ﰲ ﺑﻌﺾ ﻛﺘﺒﻪ :ﺇﻧﻪ ﺍﻟﻌﻠﻢ ﺑﺎﻷﻣﻮﺭ ﺍﻟﺒﺎﻗﻴﺔ ﻭﻫﺬﺍ ﻛﻼﻣﻬﻢ ﻓﻤﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻟﻌﺎﱂ ﺃﺯﱄ ﺃﺑﺪﻱ ﻗﺎﻝ ﺑﻘﻮﳍﻢ ﻭﻣﻦ ﻗﺎﻝ :ﺇﻥ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻛﺎﻥ ﻣﻌﺪﻭﻣﺎ ﰒ ﻭﺟﺪ ﱂ ﻳﻠﺰﻣﻪ ﺫﻟﻚ ﻭﺍﺑﻦ ﻋﺮﰊ ﻭﺍﺑﻦ ﺳﺒﻌﲔ ﻭﳓﻮﳘﺎ ﲨﻌﻮﺍ ﺑﲔ ﺍﳌﺴﻠﻜﲔ ﻓﺼﺎﺭﻭﺍ ﳚﻌﻠﻮﻥ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﻓﺄﺧﺬﻭﺍ ﻣﻦ ﻃﺮﻳﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ :ﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﺍﺧﺬﻭﺍ ﻣﻦ ﻛﻼﻡ ﻫﺆﻻﺀ :ﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﻭﲨﻌﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺎﻟﻮﺍ :ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﻭﺃﻣﺎ ﺍﳌﻘﺪﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻓﺰﻋﻤﻬﻢ ﺃﻬﻧﻢ ﺣﺼﻞ ﳍﻢ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﺟﻮﺩ ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻓﻐﻦ ﻛﻼﻣﻬﻢ ﰲ ﺍﻹﳍﻴﺎﺕ ﻣﻊ ﻗﻠﺘﻪ ﻓﺎﻟﻀﻼﻝ ﺃﻏﻠﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﳍﺪﻯ ﻥ ﻭﺍﳉﻬﻞ ﺃﻛﺜﺮ ﻓﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻫﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﺒﻘﻰ ﻣﻌﻠﻮﻣﺎﻬﺗﺎ ﻭﺗﻜﻤﻞ ﺍﻟﻨﻔﻮﺱ ﻬﺑﺎ
ﻋﻨﺪﻫﻢ
ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﺒﺴﻮﻃﺔ ﰲ ﻏﲑﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻭﻟﻜﻦ ﻧﺒﻬﻨﺎ ﻋﻠﻴﻪ ﻫﻨﺎ ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻵﻣﺪﻱ ﻭﺃﻣﺜﺎﻟﻪ ﺍﻟﺬﻳﻦ ﻋﻀﻤﻮﺍ ﻃﺮﻳﻘﻬﻢ ﻭﺻﺪﺭﻭﺍ ﻛﺘﺒﻬﻢ ﺍﻟﱵ ﺻﻨﻔﻮﻫﺎ ﰲ ﺃﺻﻮﻝ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺰﻋﻤﻬﻢ ﲟﺎ ﻫﻮ ﺃﺻﻞ ﻫﺆﻻﺀ ﺍﳉﻬﺎﻝ :ﻣﻦ ﺃﻥ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲝﺼﻮﻝ ﻣﺎ ﳍﺎ ﻣﻦ ﺍﻟﻜﻤﺎﻻﺕ ﻭﻫﻲ ﺍﻹﺣﺎﻃﺔ ﺑﺎﳌﻌﻘﻮﻻﺕ ﻭﺍﻟﻌﻠﻢ ﺑﺎﺠﻤﻟﻬﻮﻻﺕ ﻭﺳﻠﻜﻮﺍ ﻃﺮﻗﻬﻢ ﻭﻗﻌﻮﺍ ﰲ ﺍﳉﻬﻞ ﻭﺍﳊﲑﺓ ﻭﺍﻟﺸﻚ ﲟﺎ ﻻ ﲢﺼﻞ ﺍﻟﻨﺠﺎﺓ ﺇﻻ ﺑﻪ ﻭﻻ ﺗﻨﺎﻝ ﺍﻟﺴﻌﺎﺩﺓ ﺇﻻ ﲟﻌﺮﻓﺘﻪ ﻓﻀﻼ ﻋﻦ ﻧﻴﻞ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﻗﺎﻝ ] :ﻛﻤﻞ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻛﺜﲑ [ ﻓﺎﻟﻜﺎﻣﻠﻮﻥ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻛﺜﲑ ﻭﻟﻜﻦ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﻃﺮﻳﻖ ﻫﺆﻻﺀ ﻣﻦ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻜﻤﺎﻝ ﺗﻘﺮﻳﺮ ﺍﻵﻣﺪﻱ ﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﰲ ﺇﺛﺒﺎﺕ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺕ ﻭَﺗَﻠﹶﺎ َﻫ ِﺬ ِﻩ ﺍﻟﹾﺂَﻳ ﹶﺔ ).(١ ﲔ ﹶﺃ َﺟﻠﹰﺎ ﺩُﻭ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻮ ِ ﺠ َﻌ ﹾﻞ ِﻟ ِﻌﺒَﺎ ِﺩ ِﻩ ﺍ ﹾﻟﻤُﺆْ ِﻣﹺﻨ َ ﺼ ﹺﺮﻱﱡ :ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻟ ْﻢ َﻳ ْ ﺴﻦُ ﺍ ﹾﻟَﺒ ْ ﺤَ .ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻟ َ َﻭ ِﻣ ْﻨﻪُ ﹶﻗ ْﻮﻟﹸﻪُ ﺻَﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﻟﹶﻤﱠﺎ ﺗُﻮُﻓﱢ َﻲ ُﻋ ﹾﺜﻤَﺎ ﹸﻥ ْﺑ ُﻦ َﻣ ﹾﻈﻌُﻮ ٍﻥ :ﹶﺃﻣﱠﺎ ُﻋ ﹾﺜﻤَﺎ ﹸﻥ ْﺑ ُﻦ َﻣ ﹾﻈﻌُﻮ ٍﻥ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃﺗَﺎ ُﻩ ﺍ ﹾﻟَﻴ ِﻘﲔُ ِﻣ ْﻦ َﺭﺑﱢ ِﻪ {). (٢ ﺸ َﻬ َﺪ ﺍ ﹾﻟ ﹶﻘ َﺪ َﺭ َﻭَﻳ ﹾﻔﻨَﻰ َﻋ ْﻦ ﻫَﺬﹶﺍ ﻑ ﹶﺃ ﹾﻥ َﻳ ْ ﺤﻘِﻴ ﹶﻘﺔﹸ ﺍ ﹾﻟ ﹶﻜ ْﻮﹺﻧﻴﱠﺔﹸ َﻭَﻳ ﹸﻈﻨﱡﻮ ﹶﻥ ﹶﺃﻥﱠ ﻏﹶﺎَﻳ ﹶﺔ ﺍ ﹾﻟﻌَﺎ ﹺﺭ ِ ﺸ َﻬﺪُﻭ ﹶﻥ ﺍ ﹾﻟ ﹶﻘ َﺪ َﺭ ﹶﺃﻭﱠﻟﹰﺎ َﻭ ِﻫ َﻲ ﺍ ﹾﻟ َ ﻭَﻫَﺆُﻟﹶﺎﺀِ ﹶﻗ ْﺪ َﻳ ْ ﺕ ﺍﻟﻠﱠ ِﻪ َﻭ َﻣ ﹾﻜﺮُﻭﻫَﺎِﺗ ِﻪ َﻭﹶﺃ ْﻭِﻟﻴَﺎِﺋ ِﻪ ﻭَﺃﹶﻋْﺪَﺍﺋِﻪِ . ﺸ َﻬﺪُ ﻟﹶﺎ ﺗَﻤْﻴﹺﻴﺰَ ﻓِﻴ ِﻪ َﺑ ْﻴ َﻦ ﺍ ﹾﻟ َﻤ ﹾﺄﻣُﻮ ﹺﺭ ﻭَﺍﻟﹾﻤَ ﺤْﻈﹸﻮﺭﹺ َﻭ َﻣ ﺤْﺒُﻮﺑَﺎ ِ ﻚ ﺍ ﹾﻟ َﻤ ْ ﺍﻟﺸﱡﻬُﻮ ِﺩ َ ،ﻭ ﹶﺫِﻟ َ ﻚ ﻃﹶﺎ َﻋ ﹶﺔ ﺍ ﹾﻟ ﹶﻘ َﺪ ﹺﺭ - ﺼَﻴ ٍﺔ ُ -ﻳﺮﹺﻳ ُﺪ ﹺﺑ ﹶﺬِﻟ َ ﺼَﻴ ﹶﺔ ﹸﺛﻢﱠ َﺷ ﹺﻬ َﺪ ﻃﹶﺎ َﻋ ﹰﺔ ﹺﺑﻠﹶﺎ َﻣ ْﻌ ِ َﻭﹶﻗ ْﺪ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃ َﺣﺪُﻫُ ْﻢ :ﺍ ﹾﻟﻌَﺎ ﹺﺭﻑُ َﺷ ﹺﻬ َﺪ ﹶﺃﻭﱠﻟﹰﺎ ﺍﻟﻄﱠﺎ َﻋ ﹶﺔ ﻭَﺍ ﹾﻟ َﻤ ْﻌ ِ ﲔ :ﻫَﺬﹶﺍ ﻣَﺎﹸﻟ ُﻪ ﺣَﺮَﺍﻡٌ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺾ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ ﺾ ُﺷﻴُﻮ ِﺧ ﹺﻬ ْﻢ :ﹶﺃﻧَﺎ ﻛﹶﺎﻓِﺮٌ ﹺﺑ َﺮﺏﱢ ُﻳ ْﻌﺼَﻰ َﻭﻗِﻴ ﹶﻞ ﹶﻟﻪُ َﻋ ْﻦ َﺑ ْﻌ ﹺ ﹶﻛ ﹶﻘ ْﻮ ﹺﻝ َﺑ ْﻌ ﹺ ﺸ َﻬﺪُ ﹶﺃ ْﻫ ﹺﻞ ﺍ ﹾﻟ َﻮ ْﺣ َﺪ ِﺓ ﺼَﻴ ﹶﺔ َﻭ ﻫُ َﻮ َﻣ ْ ﺚ " ﻟﹶﺎ ﻃﹶﺎ َﻋ ﹶﺔ َﻭﻟﹶﺎ َﻣ ْﻌ ِ ﺸ َﻬ ِﺪ ﺍﻟﺜﱠﺎِﻟ ِ ﻉ ﺍ ﹾﻟﹺﺈﺭَﺍ َﺩ ﹶﺓ .ﹸﺛﻢﱠ ﻳَﻨْﺘَﻘِﻠﹸﻮﻥﹶ " ﺇﻟﹶﻰ ﺍ ﹾﻟ َﻤ ْ َﻋﺼَﻰ ﺍ ﹾﻟﹶﺄ ْﻣ َﺮ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃﻃﹶﺎ َ ﲔ ﹺﺑ َﻮ ْﺣ َﺪ ِﺓ ﺍﻟﹾﻮُﺟُﻮﺩِ)(٣ ﺍ ﹾﻟﻘﹶﺎِﺋِﻠ َ __________ ﺉ ﺑﺮﻗﻢ) ( ٧٢٠ﻭﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﺮﻗﻢ)( ٢٠ ﺠﻢُ ﺍ ْﺑ ﹺﻦ ﺍ ﹾﻟﻤُ ﹾﻘ ﹺﺮ ﹺ ) - (١ﻣُ ْﻌ َ ﺠ َﻌ ﹾﻞ ِﻟ َﻌ َﻤ ﹺﻞ ﺴ َﻦ َﻳﻘﹸﻮ ﹸﻝ " :ﻳَﺎ ﹶﻗ ْﻮﻡُ ﺍ ﹾﻟ ُﻤﺪَﺍ َﻭ َﻣ ﹶﺔ ،ﺍ ﹾﻟ ُﻤﺪَﺍ َﻭ َﻣ ﹶﺔ ،ﹶﻓﹺﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻟ ْﻢ َﻳ ْ ﺤَ َﻋ ْﻦ َﺟﺮﹺﻳ ﹺﺮ ْﺑ ﹺﻦ ﺣَﺎ ﹺﺯ ﹴﻡ ﻗﹶﺎ ﹶﻝ َ :ﺳ ِﻤ ْﻌﺖُ ﺍ ﹾﻟ َ
ﺕ ﻭﻫﻮ ﺻﺤﻴﺢ ﺍ ﹾﻟﻤُ ْﺆ ِﻣ ﹺﻦ ﹶﺃ َﺟﻠﹰﺎ ﺩُﻭ ﹶﻥ ﺍ ﹾﻟ َﻤ ْﻮ ِ ﺖ ﹸﺃﻡﱡ ﺍ ﹾﻟ َﻌﻠﹶﺎ ِﺀ ﺍ ﹾﻟﹶﺄ ْﻧﺼَﺎ ﹺﺭﻳﱠ ﹸﺔ َﺗﻘﹸﻮ ﹸﻝ :ﹶﻟﻤﱠﺎ ﹶﻗ ِﺪ َﻡ ) - (٢ﻭﰲ ﺟﺎﻣﻊ ﻣﻌﻤﺮ ﺑﺮﻗﻢ)َ ( ١٠٣٥ﻋ ْﻦ ﺧَﺎ ﹺﺭ َﺟ ﹶﺔ ْﺑ ﹺﻦ َﺯ ْﻳ ٍﺪ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎَﻧ ْ ﺖ :ﹶﻓﺼَﺎ َﺭ ﻟﹶﻨَﺎ ُﻋ ﹾﺜﻤَﺎ ﹸﻥ ْﺑ ُﻦ َﻣ ﹾﻈﻌُﻮ ٍﻥ ﻓِﻲ ﺍﻟﺴﱡ ﹾﻜﻨَﻰ ، ﺖ ﺍ ﹾﻟﹶﺄ ْﻧﺼَﺎ ُﺭ َﻋﻠﹶﻰ ﺳُﻜﹾَﻨِﺘ ﹺﻬﻢْ ،ﻗﹶﺎﹶﻟ ْ ﺍ ﹾﻟﻤُﻬَﺎ ﹺﺟﺮُﻭ ﹶﻥ ﺍ ﹾﻟ َﻤﺪِﻳَﻨ ﹶﺔ ،ﺍ ﹾﻗَﺘ َﺮ َﻋ ِ ﻚ ﺖ َ :ﺭ ْﺣ َﻤ ﺔﹸ ﺍﻟﻠﱠ ِﻪ َﻋﹶﻠ ْﻴ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ،ﹶﻓ َﺪ َﺧ ﹶﻞ َﻋﹶﻠ ْﻴ ِﻪ ﹶﻓ ﹸﻘ ﹾﻠ ُ ﺿﻨَﺎ ُﻩ ﹸﺛﻢﱠ ﺗُﻮُﻓﱢ َﻲ ،ﹶﻓ ﺠَﺎ َﺀﻩُ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺽ ،ﹶﻓ َﻤﺮﱠ ْ ﹶﻓ َﻤ ﹺﺮ َ ﻚ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َ " :ﻭﻣَﺎ ُﻳ ْﺪﺭﹺﻳ ِ ﻚ ﺍﻟﻠﱠ ُﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ ﺸﻬَﺎ َﺩﺗِﻲ ﹶﺃ ﹾﻥ ﹶﻗ ْﺪ ﹶﺃ ﹾﻛ َﺮ َﻣ َ ﺐ ،ﹶﻓ َ ﹶﺃﺑَﺎ ﺍﻟﺴﱠﺎِﺋ ﹺ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ " :ﹶﺃﻣﱠﺎ ﻫُ َﻮ ﹶﻓ ﹶﻘ ْﺪ ﹶﺃﺗَﺎ ُﻩ ﺍ ﹾﻟَﻴ ِﻘﲔُ ِﻣ ْﻦ َﺭﺑﱢ ِﻪ ، ﺖ :ﻟﹶﺎ ﹶﺃ ْﺩﺭﹺﻱ ﻭَﺍﻟﻠﱠﻪِ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﱠﹺﺒﻲﱡ َ ﹶﺃﻛﹾ َﺮ َﻣﻪُ ؟ " ،ﹶﻓﻘﹶﺎﹶﻟ ْ ﺖ :ﻓﹶﻮَﺍﻟﻠﱠ ﻪِ ﻟﹶﺎ ﹸﺃ َﺯﻛﱢﻲ َﺑ ْﻌ َﺪﻩُ ﺨ ْﻴ َﺮ ،ﻭَﺍﻟﻠﱠﻪِ ﻣَﺎ ﹶﺃ ْﺩﺭﹺﻱ ،ﻭَﺃﹶﻧَﺎ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ،ﻣَﺎ ﻳُ ﹾﻔ َﻌﻞﹸ ﺑﹺﻲ َﻭﻟﹶﺎ ﹺﺑ ﹸﻜ ْﻢ " ،ﻗﹶﺎﹶﻟ ْ ﻭَﺇﹺﻧﱢﻲ ﻟﹶﺄﹶﺭْﺟُﻮ ﹶﻟﻪُ ﺍ ﹾﻟ َ ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﺼُﺘﻬَﺎ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺼ ْ ﺠﺮﹺﻱ ،ﹶﻓ ﹶﻘ َ ﺖ :ﹸﺛﻢﱠ َﺭﹶﺃ ْﻳﺖُ َﺑ ْﻌﺪُ ِﻟ ُﻌ ﹾﺜﻤَﺎ ﹶﻥ ﻓِﻲ ﺍﻟﻨﱠ ْﻮ ﹺﻡ َﻋ ْﻴﻨًﺎ َﺗ ْ ﺃﹶﺣَﺪًﺍ ﺃﹶﺑَﺪًﺍ ،ﻗﹶﺎﹶﻟ ْ ﻚ َﻋ َﻤﻠﹸ ﻪُ " * ﻭﻫﻮ ﺻﺤﻴﺢ ﹶﻓﻘﹶﺎ ﹶﻝ " :ﹶﺫِﻟ َ ) - (٣ﺟﺎﻣﻊ ﺍﻟﺮﺳﺎﺋﻞ ) -ﺝ / ١ﺹ ( ٢٣١ ﺣﻘﻴﻘﺔ ﻣﺬﻫﺐ ﺍﻻﲢﺎﺩﻳﲔ ﺃﻭ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺑﻴﺎﻥ ﺑﻄﻼ ﻧﻪ ﺑﺎﻟﱪﺍﻫﲔ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﻋﻠﻢ -ﻫﺪﺍﻙ ﺍﷲ ﻭﺃﺭﺷﺪﻙ -ﺃﻥ ﺗﺼﻮﺭ ﻣﺬﻫﺐ ﻫﺆﻻﺀ ﻛﺎﻑ ﰲ ﺑﻴﺎﻥ ﻓﺴﺎﺩﻩ ﻭﻻ ﳛﺘﺎﺝ ﻣﻊ ﺣﺴﻦ ﺍﻟﺘﺼﻮﺭ ﺇﱃ
ﺩﻟﻴﻞ ﺁﺧﺮ ،ﻭﺇﳕﺎ ﺗﻘﻊ ﺍﻟﺸﺒﻬﺔ ﻷﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻔﻬﻤﻮﻥ ﺣﻘﻴﻘﺔ ﻗﻮﳍﻢ ﻭﻗﺼﺪﻫﻢ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﺠﻤﻟﻤﻠﺔ
ﻭﺍﳌﺸﺘﺮﻛﺔ ،ﺑﻞ ﻭﻫﻢ ﺃﻳﻀﹰﺎ ﻻ ﻳﻔﻬﻤﻮﻥ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﻘﺼﺪﻭﻧﻪ ﻭﻳﻘﻮﻟﻮﻧﻪ ،ﻭﳍﺬﺍ ﻳﺘﻨﺎﻗﻀﻮﻥ ﻛﺜﲑﹰﺍ ﰲ ﻗﻮﳍﻢ ،ﻭﺇﳕﺎ ﻳﺘﺨﻴﻠﻮﻥ ﺷﻴﺌﺎﹰ ﻭﻳﻘﻮﻟﻮﻧﻪ ﺃﻭ ﻳﺘﺒﻌﻮﻧﻪ ،ﻭﳍﺬﺍ ﻗﺪ ﺍﻓﺘﺮﻗﻮﺍ ﺑﻴﻨﻬﻢ ﻋﻠﻰ ﻓﺮﻕ ،ﻭﻻ ﻳﻬﺘﺪﻭﻥ ﺇﱃ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻓﺮﻗﻬﻢ ،ﻣﻊ ﺍﺳﺘﺸﻌﺎﺭﻫﻢ ﺃﻬﻧﻢ ﻣﻔﺘﺮﻗﻮﻥ ،ﻭﳍﺬﺍ ﳌﺎ ﺑﻴﻨﺖ ﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺃﺗﺒﺎﻋﻬﻢ ﻭﺭﺅﺳﺎﺋﻬﻢ ﺣﻘﻴﻘﺔ ﻗﻮﳍﻢ ،ﻭﺳﺮ ﻣﺬﻫﺒﻬﻢ ،ﺻﺎﺭﻭﺍ ﻳﻌﻈﻤﻮﻥ ﺫﻟﻚ ،ﻭﻟﻮﻻ ﻣﺎ ﺃﻗﺮﻧﻪ ﺑﺬﻟﻚ ﻣﻦ ﺍﻟﺬﻡ ﻭﺍﻟﺮﺩ ﳉﻌﻠﻮﱐ ﻣﻦ ﺃﺋﻤﺘﻬﻢ ،ﻭﺑﺬﻟﻮﺍ ﱄ ﻣﻦ ﻃﺎﻋﺔ ﻧﻔﻮﺳﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻣﺎ ﳚﻞ ﻋﻦ ﺍﻟﻮﺻﻒ ،ﻛﻤﺎ ﺗﺒﺬﻟﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻟﺮﺅﺳﺎﺋﻬﻢ ،ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻟﻜﱪﺍﺋﻬﻢ ،ﻭﻛﻤﺎ ﺑﺬﻝ ﺁﻝ ﻓﺮﻋﻮﻥ ﻟﻔﺮﻋﻮﻥ . ﻭﻛﻞ ﻣﻦ ﻳﻘﺒﻞ ﻗﻮﻝ ﻫﺆﻻﺀ ﻓﻬﻮ ﺃﺣﺪ ﺭﺟﻠﲔ ﺇﻣﺎ ﺟﺎﻫﻞ ﲝﻘﻴﻘﺔ ﺃﻣﺮﻫﻢ ،ﻭﺇﻣﺎ ﻇﺎﱂ ﻳﺮﻳﺪ ﻋﻠﻮﹰﺍ ﰲ ﺍﻷﺭﺽ ﻭﻓﺴﺎﺩﺍﹰ ،ﺃﻭ ﺟﺎﻣﻊ ﺑﲔ ﺍﻟﻮﺻﻔﲔ .ﻭﻫﺬﻩ ﺣﺎﻝ ﺃﺗﺒﺎﻉ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ " ﻓﺎﺳﺘﺨﻒ ﻗﻮﻣﻪ ﻓﺄﻃﺎﻋﻮﻩ " ﻭﺣﺎﻝ ﺍﻟﻘﺮﺍﻣﻄﺔ ﻣﻊ ﺭﺅﺳﺎﺋﻬﻢ ،ﻭﺣﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﰲ ﺃﺋﻤﺘﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﻨﺼﺮﻭﻥ " ﺇﻥ ﺍﷲ ﻟﻌﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺃﻋﺪ ﳍﻢ ﺳﻌﲑﺍ " ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺔ ﻭﻗﻮﻟﻪ " ﻭﺃﻟﻌﻨﻬﻢ ﻟﻌﻨﹰﺎ ﻛﺒﲑﺍ " ﻭﻗﺎﻝ ﺗﻌﺎﱃ " ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺘﺨﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺪﺍﺩﹰﺍ -ﺇﱃ ﻗﻮﻟﻪ -ﻭﻣﺎ ﻫﻢ ﲞﺎﺭﺟﲔ ﻣﻦ ﺍﻟﻨﺎﺭ " . ﻓﺼﻞ ﺍﻋﻠﻢ ﺃﻥ ﺣﻘﻴﻘﺔ ﻗﻮﻝ ﻫﺆﻻﺀ ﺃﻥ ﻭﺟﻮﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻫﻮ ﻋﲔ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻭﺟﻮﺩﻫﺎ ﻏﲑﻩ ﻭﻻ ﺷﻲﺀ ﺳﻮﺍﻩ ﺍﻟﺒﺘﺔ ،ﻭﳍﺬﺍ ﻣﻦ ﲰﺎﻫﻢ ﺣﻠﻮﻟﻴﺔ ﺃﻭ ﻗﺎﻝ ﻫﻢ ﻗﺎﺋﻠﻮﻥ ﺑﺎﳊﻠﻮﻝ ﺭﺃﻭﻩ ﳏﺠﻮﺑﹰﺎ ﻋﻦ ﻣﻌﺮﻓﺔ ﻗﻮﳍﻢ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺑﺎﻃﻦ ﺃﻣﺮﻫﻢ ،ﻷﻥ ﻣﻦ ﻗﺎﻝ ﺃﻥ ﺍﷲ ﳛﻞ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻘﺪ ﻗﺎﻝ ﺑﺄﻥ ﺍﶈﻞ ﻏﲑ ﺍﳊﺎﻝ ،ﻭﻫﺬﺍ ﺗﺜﻨﻴﺔ ﻋﻨﺪﻫﻢ ﻭﺇﺛﺒﺎﺕ ﳌﻮﺟﻮﺩﻳﻦ ) ﺃﺣﺪﳘﺎ( ﻭﺟﻮﺩ ﺍﳊﻖ ﺍﳊﺎﻝ )ﻭﺍﻟﺜﺎﱐ( ﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻕ ﺍﶈﻞ ﻭﻫﻢ ﻻ ﻳﻘﺮﻭﻥ ﺑﺈﺛﺒﺎﺕ ﻭﺟﻮﺩﻳﻦ ﺍﻟﺒﺘﺔ .ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻗﻞ ﻛﻔﺮﹰﺍ ﻣﻦ ﻗﻮﳍﻢ ،ﻭﻫﻮ ﻗﻮﻝ ﻛﺜﲑ ﻣﻦ ﺍﳉﻬﻤﻴﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﺮﺩﻭﻥ ﻗﻮﳍﻢ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﷲ ﺑﺬﺍﺗﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ .ﻭﻗﺪ ﺫﻛﺮﻩ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻟﺴﻠﻒ ﻋﻦ ﺍﳉﻬﻤﻴﺔ ﻭﻛﻔﺮﻭﻫﻢ ﺑﻪ ،ﺑﻞ ﺟﻌﻠﻬﻢ ﺧﻠﻖ ﻣﻦ ﺍﻷﺋﻤﺔ -ﻛﺎﺑﻦ ﺍﳌﺒﺎﺭﻙ ﻭﻳﻮﺳﻒ ﺍﺑﻦ ﺍﺳﺒﺎﻁ ﻭﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳊﺪﻳﺚ ﻣﻦ ﺃﺻﺤﺎﺏ ﺃﲪﺪ ﻭﻏﲑﻩ -ﺧﺎﺭﺟﲔ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ .ﻭﻫﻮ ﻗﻮﻝ ﺑﻌﺾ ﻣﺘﻜﻠﻤﺔ ﺍﳉﻬﻤﻴﺔ ﻭﻛﺜﲑ ﻣﻦ ﻣﺘﻌﺒﺪﻳﻬﻢ .ﻭﻻ
ﺭﻳﺐ ﺇﻥ ﺇﳊﺎﺩ ﻫﺆﻻﺀ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻭﲡﻬﻤﻬﻢ ﻭﺯﻧﺪﻗﺘﻬﻢ ﺗﻔﺮﻳﻊ ﻭﺗﻜﻤﻴﻞ ﻹﳊﺎﺩ ﻫﺬﻩ ﺍﳉﻬﻤﻴﺔ ﺍﻷﻭﱃ ﻭﲡﻬﻤﻬﺎ ﻭﺯﻧﺪﻗﺘﻬﺎ. ﻭﺃﻣﺎ ﻭﺟﻪ ﺗﺴﻤﻴﺘﻬﻢ ﺍﲢﺎﺩﻳﺔ ﻓﻔﻴﻪ ﻃﺮﻳﻘﺎﻥ ) ﺃﺣﺪﳘﺎ( ﻻ ﻳﺮﺿﻮﻧﻪ ﻷﻥ ﺍﻻﲢﺎﺩ ﻋﻠﻰ ﻭﺯﻥ ﺍﻻﻗﺘﺮﺍﻥ ﻭﺍﻻﻗﺘﺮﺍﻥ ﻳﻘﺘﻀﻲ ﺷﻴﺌﲔ ﺍﲢﺪ ﺃﺣﺪﳘﺎ ﺑﺎﻵﺧﺮ ﻭﻫﻢ ﻻ ﻳﻘﺮﻭﻥ ﺑﻮﺟﻮﺩﻳﻦ ﺃﺑﺪﹰﺍ )ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ( ﺻﺤﺔ ﺫﻟﻚ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺜﺮﺓ ﺻﺎﺭﺕ ﻭﺣﺪﺓ ﻛﻤﺎ ﺳﺄﺑﻴﻨﻪ ﻣﻦ ﺍﺿﻄﺮﺍﻬﺑﻢ. ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺇﻣﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﺮﰊ ﻓﺈﻧﻪ ﳚﻌﻞ ﺍﻟﻮﺟﻮﺩ ﻏﲑ ﺍﻟﺜﺒﻮﺕ ﻭﻳﻘﻮﻝ ﺃﻥ ﻭﺟﻮﺩ ﺍﳊﻖ ﻗﺎﺽ ﻋﻠﻰ ﺛﺒﻮﺕ ﺍﳌﻤﻜﻨﺎﺕ ،ﻓﻴﺼﺢ ﺍﻻﲢﺎﺩ ﺑﲔ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺜﺒﻮﺕ ﻭﺃﻣﺎ ﻋﻠﻰ ﻗﻮﻝ ﻣﻦ ﻻ ﻳﻔﺮﻕ ﻓﻴﻘﻮﻝ ﺃﻥ ﺍﻟﻜﺜﺮﺓ ﺍﳋﻴﺎﻟﻴﺔ ﺻﺎﺭﺕ ﻭﺣﺪﺓ ﺑﻌﺪ ﺍﻟﻜﺸﻒ ﺃﻭ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻌﻴﻨﻴﺔ ﺻﺎﺭﺕ ﻭﺣﺪﺓ ﺇﻃﻼﻗﻴﺔ. ﻓﺼﻞ ﻭﳌﺎ ﻛﺎﻥ ﺃﺻﻠﻬﻢ ﺍﻟﺬﻱ ﺑﻨﻮﺍ ﻋﻠﻴﻪ ﺃﻥ ﻭﺟﻮﺩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺍﳌﺼﻨﻮﻋﺎﺕ ﺣﱴ ﻭﺟﻮﺩ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻟﻔﺎﺳﻘﲔ ﻭﺍﻟﻜﻼﺏ ﻭﺍﳋﻨﺎﺯﻳﺮ ﻭﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻋﲔ ﻭﺟﻮﺩ ﺍﻟﺮﺏ ،ﻻ ﺃﻧﻪ ﻣﺘﻤﻴﺰ ﻋﻨﻪ ﻣﻨﻔﺼﻞ ﻋﻦ ﺫﺍﺗﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﳐﻠﻮﻗ ﹰﺎ ﻟﻪ ﻣﺮﺑﻮﺑﺎﹰ ﻣﺼﻨﻮﻋﹰﺎ ﻟﻪ ﻗﺎﺋﻤﹰﺎ ﺑﻪ ،ﻭﻫﻢ ﻳﺸﻬﺪﻭﻥ ﺃﻥ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺗﻔﺮﻗﹰﺎ ﻭﻛﺜﺮﺓ ﻇﺎﻫﺮﺓ ﺑﺎﳊﺲ ﻭﺍﻟﻌﻘﻞ ،ﻓﺎﺣﺘﺎﺟﻮﺍ ﺇﱃ ﲨﻊ ﻳﺰﻳﻞ ﺍﻟﻜﺜﺮﺓ ،ﻭﻭﺣﺪﺓ ﺗﺮﻓﻊ ﺍﻟﺘﻔﺮﻕ ﻣﻊ ﺛﺒﻮﻬﺗﺎ ،ﻓﺎﺿﻄﺮﺑﻮﺍ ﻋﻠﻰ ﺛﻼﺙ
ﻣﻘﺎﻻﺕ ،ﺃﻧﺎ ﺃﺑﻴﻨﻬﺎ ﻟﻚ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻫﻢ ﻻ ﻳﺒﲔ ﺑﻌﻀﻬﻢ ﻣﻘﺎﻟﺔ ﻧﻔﺴﻪ ﻭﻣﻘﺎﻟﺔ ﻏﲑﻩ ﻟﻌﺪﻡ ﻛﻤﺎﻝ ﺷﻬﻮﺩ ﺍﳊﻖ ﻭﺗﺼﻮﺭﻩ. ﺍﳌﻘﺎﻟﺔ ﺍﻷﻭﱃ -ﻣﻘﺎﻟﺔ ﺍﺑﻦ ﻋﺮﰊ ﺻﺎﺣﺐ ﻓﺼﻮﺹ ﺍﳊﻜﻢ ﻭﻫﻲ ﻣﻊ ﻛﻮﻬﻧﺎ ﻛﻔﺮﹰﺍ ﻓﻬﻮ ﺃﻗﺮﻬﺑﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﳌﺎ ﻳﻮﺟﺪ ﰲ ﻛﻼﻣﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﳉﻴﺪ ﺍﻟﻜﺜﲑ ،ﻭﻷﻧﻪ ﻻ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﻻﲢﺎﺩ ﺛﺒﺎﺕ ﻏﲑﻩ ،ﺑﻞ ﻫﻮ ﻛﺜﲑ ﺍﻻﺿﻄﺮﺍﺏ ﻓﻴﻪ ،ﻭﺇﳕﺎ ﻫﻮ
ﻗﺎﺋﻢ ﻣﻊ ﺧﻴﺎﻟﻪ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺬﻱ ﻳﺘﺨﻴﻞ ﻓﻴﻪ ﺍﳊﻖ ﺗﺎﺭﺓ ﻭﺍﻟﺒﺎﻃﻞ ﺃﺧﺮﻯ .ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﻣﺎﺕ ﻋﻠﻴﻪ .ﻓﺈﻥ ﻣﻘﺎﻟﺘﻪ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺻﻠﲔ. ﺍﻷﺻﻞ ﺍﻷﻭﻝ ﳌﺬﻫﺐ ﺍﺑﻦ ﻋﺮﰊ -ﺃﺣﺪﳘﺎ ﺃﻥ ﺍﳌﻌﺪﻭﻡ ﺷﻲﺀ ﺛﺎﺑﺖ ﰲ ﺍﻟﻌﺪﻡ ،ﻣﻮﺍﻓﻘﺔ ﳌﻦ ﻗﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ .ﻭﺃﻭﻝ ﻣﻦ ﺍﺑﺘﺪﻉ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﰲ ﺍﻹﺳﻼﻡ ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺸﺤﺎﻡ ﺷﻴﺦ ﺃﰊ ﻋﻠﻲ ﺍﳉﺒﺎﺋﻲ ﻭﺗﺒﻌﻪ ﻋﻠﻴﻬﺎ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﺍﳌﺒﺘﺪﻋﺔ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ ،ﻭﻫﺆﻻﺀ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻛﻞ ﻣﻌﺪﻭﻡ ﳝﻜﻦ ﻭﺟﻮﺩﻩ ﻓﺈﻥ ﺣﻘﻴﻘﺘﻪ ﻭﻣﺎﻫﻴﺘﻪ ﻭﻋﻴﻨﻪ ﺛﺎﺑﺘﺔ ﰲ ﺍﻟﻌﺪﻡ ،ﻷﻧﻪ ﻟﻮﻻ ﺛﺒﻮﻬﺗﺎ ﳌﺎ ﲤﻴﺰ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺨﱪ ﻋﻨﻪ ﻣﻦ ﻏﲑ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺨﱪ ﻋﻨﻪ ،ﻭﳌﺎ ﺻﺢ ﻗﺼﺪ ﻣﺎ ﻳﺮﺍﺩ ﺇﳚﺎﺩﻩ ،ﻷﻥ ﺍﻟﻘﺼﺪ ﻳﺴﺘﺪﻋﻲ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﺍﻟﺘﻤﻴﻴﺰ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺷﻲﺀ ﺛﺎﺑﺖ ،ﻟﻜﻦ ﻫﺆﻻﺀ ﻭﺇﻥ ﺍﺑﺘﺪﻋﻮﺍ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺍﻟﱵ ﻫﻲ ﺑﺎﻃﻠﺔ ﰲ ﻧﻔﺴﻬﺎ ﻭﻗﺪ ﻛﻔﺮﻫﻢ ﻬﺑﺎ ﻃﻮﺍﺋﻒ ﻣﺖ ﻣﺘﻜﻠﻤﺔ ﺍﻟﺴﻨﺔ -ﻓﻬﻢ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄﻥ ﺍﷲ ﺧﻠﻖ ﻭﺟﻮﺩﻫﺎ ،ﻭﻻ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻋﲔ ﻭﺟﻮﺩﻫﺎ ﻋﲔ ﻭﺟﻮﺩ ﺍﳊﻖ .ﻭﺃﻣﺎ ﺻﺎﺣﺐ ﺍﻟﻔﺼﻮﺹ ﻭﺃﺗﺒﺎﻋﻪ ﻓﻴﻘﻮﻟﻮﻥ :ﻋﲔ ﻭﺟﻮﺩﻫﺎ ﻋﲔ ﻭﺟﻮﺩ ﺍﳊﻖ ،ﻓﻬﻲ ﻣﺘﻤﻴﺰﺓ ﺑﺬﻭﺍﻬﺗﺎ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﻟﻌﺪﻡ ﻣﺘﺤﺪﺓ ﺑﻮﺟﻮﺩ ﺍﳊﻖ ﺍﻟﻌﺎﱂ ﻬﺑﺎ .ﻭﻋﺎﻣﺔ ﻛﻼﻣﻪ ﻳﻨﺒﲏ ﻋﻠﻰ ﻫﺬﺍ ﳌﻦ ﺗﺪﺑﺮﻩ ﻭﻓﻬﻤﻪ . ﻭﻫﺆﻻﺀ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺄﻥ ﺍﳌﻌﺪﻭﻡ ﺷﻲﺀ ﺛﺎﺑﺖ ﰲ ﺍﻟﻌﺪﻡ ﺳﻮﺍﺀ ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﻭﺟﻮﺩﻫﺎ ﺧﻠﻖ ﺍﷲ ﺃﻭ ﻫﻮ ﺍﷲ ،ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﳌﺎﻫﻴﺎﺕ ﻭﺍﻷﻋﻴﺎﻥ ﻏﲑ ﳎﻌﻮﻟﺔ ﻭﻻ ﳐﻠﻮﻗﺔ ﻭﺃﻥ ﻭﺟﻮﺩ ﻛﻞ ﺷﻲﺀ ﻗﺪﺭ ﺯﺍﺋﺪ ﻋﻠﻰ ﻣﺎﻫﻴﺘﻪ ،ﻭﻗﺪ ﻳﻘﻮﻟﻮﻥ ﺍﻟﻮﺟﻮﺩ ﺻﻔﺔ ﻟﻠﻤﻮﺟﻮﺩ. ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺷﻴﻪ ﺑﻘﻮﻝ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﺪﻡ ﺍﻟﻌﺎﱂ ﺃﻭ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﺪﻡ ﻣﺎﺩﺓ ﺍﻟﻌﺎﱂ ﻭﻫﻴﻮﻻﻩ ﺍﳌﺘﻤﻴﺰﺓ ﻋﻦ ﺻﻮﺭﺗﻪ ﻓﻠﺲ ﻫﻮ ﺇﻳﺎﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻗﺪﺭ ﻣﺸﺘﺮﻙ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﶈﺪﺛﺔ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﳌﻌﺎﺩﻥ ﻟﻴﺴﺖ ﻗﺪﳝﺔ ﺑﺎﺗﻔﺎﻕ ﲨﻴﻊ ﺍﻟﻌﻘﻼﺀ ،ﺑﻞ ﻫﻲ ﻛﺎﺋﻨﺔ ﺑﻌﺪ ﺃﻥ ﱂ ﺗﻜﻦ ،ﻭﻛﺬﻟﻚ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﻋﺮﺍﺽ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺄﺟﺴﺎﻡ ﺍﻟﺴﻤﻮﺍﺕ
ﻭﺍﻻﺳﺘﺤﺎﻻﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺎﻟﻌﻨﺎﺻﺮ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺴﺤﺎﺏ ﻭﺍﳌﻄﺮ ﻭﺍﻟﺮﻋﺪ ﻭﺍﻟﱪﻕ ﻭﻏﲑ ﺫﻟﻚ ،ﻛﻞ ﻫﺬﺍ ﺣﺎﺩﺙ ﻏﲑ ﻗﺪﱘ ،ﻋﻨﺪ ﻛﻞ ﺫﻱ ﺣﺲ ﺳﻠﻴﻢ ،ﻓﺈﻧﻪ ﻳﺮﻯ ﺫﻟﻚ ﺑﻌﻴﻨﻪ .ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﻋﲔ ﺍﳌﻌﺪﻭﻡ ﺛﺎﺑﺘﺔ ﰲ ﺍﻟﻘﺪﻡ ﺃﻭ ﺑﺄﻥ ﻣﺎﺩﺗﻪ ﻗﺪﳝﺔ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﺃﻋﻴﺎﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ ﰲ ﺍﻟﻘﺪﻡ ،ﻭﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻣﻮﺍﺩ ﲨﻴﻊ ﺍﻟﻌﺎﱂ ﻗﺪﳝﺔ ﺩﻭﻥ ﺻﻮﺭﻩ. ﻼ ﰲ ﻧﻔﺴﻪ ﱂ ﻳﻜﻦ ﺍﻟﻨﺎﻗﺪ ﻟﻪ ﺃﻥ ﻳﻨﻘﻠﻪ ﻋﻠﻰ ﻭﺟﻪ ﻳﺘﺼﻮﺭ ﺗﺼﻮﺭﹰﺍ ﺣﻘﻴﻘﻴﺎﹰ ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳌﺬﻫﺐ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻃ ﹰ ﻳﻜﻮﻥ ﺇﻻ ﻟﻠﺤﻖ .ﻓﺄﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃ ﻞ ﻓﺈﺫﺍ ﺑﲔ ﻓﺒﻴﺎﻧﻪ ﻳﻈﻬﺮ ﻓﺴﺎﺩﻩ ،ﺣﱴ ﻳﻘﺎﻝ ﻛﻴﻒ ﺍﺷﺘﺒﻪ ﻫﺬﺍ ﻋﻠﻰ ﺃﺣﺪ ﻭﻳﺘﻌﺠﺐ ﻣﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺇﻳﺎﻩ ،ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺠﺐ .ﻓﻤﺎ ﻣﻦ ﺷﻲﺀ ﻳﺘﺨﻴﻞ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺒﺎﻃﻞ ﺇﻻ ﻭﻗﺪ ﺫﻫﺐ ﺇﻟﻴﻪ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻨﺎﺱ .ﻭﳍﺬﺍ ﻭﺻﻒ ﺍﷲ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﺑﺄﻬﻧﻢ ﺃﻣﻮﺍﺕ ﻭﺃﻬﻧﻢ ) ﺻﻢ ﺑﻜﻢ ﻋﻤﻲ( ﻭﺃﻬﻧﻢ )ﻻ ﻳﻔﻘﻬﻮﻥ ،ﻭﻻ ﻳﻌﻘﻠﻮﻥ ( ﻭﺃﻬﻧﻢ ) ﰲ ﻗﻮﻝ ﳐﺘﻠﻒ ﻳﺆﻓﻚ ﻋﻨﻪ ﻣﻦ ﺃﻓﻚ( ﻭﺃﻬﻧﻢ ) ﰲ ﺭﻳﺒﻬﻢ ﻳﺘﺮﺩﺩﻭﻥ( ﻭﺃﻬﻧﻢ )ﻳﻌﻤﻬﻮﻥ(. ﻭﺇﳕﺎ ﻧﺸﺄ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺍﻻﺷﺘﺒﺎﻩ ﻋﻠﻰ ﻫﺆﻻﺀ ﻣﻦ ﺣﻴﺚ ﺭﺃﻭﺍ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﱂ ﻳﻜﻦ ﻗﺒﻞ ﻛﻮﻧﻪ -ﺃﻭ )ﺇﳕﺎ ﺃﻣﺮﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎﹰ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ ( ﻓﺮﺃﻭﺍ ﺃﻥ ﺍﳌﻌﺪﻭﻡ ﺍﻟﺬﻱ ﳜﻠﻘﻪ ﻳﺘﻤﻴﺰ ﰲ ﻋﻠﻤﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﺗﻪ ،ﻓﻈﻨﻮﺍ ﺫﻟﻚ ﻟﺘﻤﻴﺰ ﺫﺍﺕ ﻟﻪ ﺛﺎﺑﺘﺔ ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻛﺬﻟﻚ .ﻭﺇﳕﺎ ﻫﻮ ﻣﺘﻤﻴﺰ ﰲ ﻋﻠﻢ ﺍﷲ ﻭﻛﺘﺎﺑﻪ ،ﻭﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﻳﻌﻠﻢ ﺍﳌﻮﺟﻮﺩ
ﻭﺍﳌﻌﺪﻭﻡ ﺍﳌﻤﻜﻦ ﻭﺍﳌﻌﺪﻭﻡ ﺍﳌﺴﺘﺤﻴﻞ ،ﻭﻳﻌﻠﻢ ﻣﺎ ﻛﺎﻥ ﻛﺂﺩﻡ ﻭﺍﻷﻧﺒﻴﺎﺀ ،ﻭﻳﻌﻠﻢ ﻣﺎ ﻳﻜﻮﻥ ﻛﺎﻟﻘﻴﺎﻣﺔ ﻭﺍﳊﺴﺎﺏ ،ﻭﻳﻌﻠﻢ ﻣﺎ ﱂ ﻳﻜﻦ ﻟﻮ ﻛﺎﻥ ﻛﻴﻒ ﻛﺎﻥ ﻳﻜﻮﻥ ،ﻛﻤﺎ ﻳﻌﻠﻢ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﻋﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ )ﻭﻟﻮ ﺭﺩﻭﺍ ﻟﻌﺎﺩﻭﺍ ﳌﺎ ﻬﻧﻮﺍ ﻋﻨﻪ ( ﻭﺃﻬﻧﻢ ) ﻟﻮ ﻋﻠﻢ ﺍﷲ ﻓﻴﻬﻢ ﺧﲑﹰﺍ ﻷﲰﻌﻬﻢ( ﻭﺃﻧﻪ )ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﺇﻻ ﺍﷲ ﻟﻔﺴﺪﺗﺎ( ﻭﺃﻧﻪ )ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﺇﺫﹰﺍ ﺇﻻ ﺍﺑﺘﻐﻮﺍ ﺇﱃ ﺫﻱ ﺍﻟﻌﺮﺵ ﺳﺒﻴﻼ( ﻭﺃﻬﻧﻢ ) ﻟﻮ ﺧﺮﺟﻮﺍ ﻓﻴﻜﻢ ﻣﺎ ﺯﺍﺩﻭﻛﻢ ﺇﻻ ﺧﺒﺎﻻ( ﻭﺃﻧﻪ ) ﻟﻮﻻ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺘﻪ ﻣﺎ ﺯﻛﻰ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺃﺑﺪﹰﺍ( ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳉﻤﻞ ﺍﻟﺸﺮﻃﻴﺔ ﺍﻟﱵ ﻳﻌﻠﻢ ﻓﻴﻬﺎ ﺍﻧﺘﻔﺎﺀ ﺍﻟﺸﺮﻁ ﺃﻭ ﺛﺒﻮﺗﻪ. ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻧﻌﻠﻤﻬﺎ ﳓﻦ ﻭﻧﺘﺼﻮﺭﻫﺎ ،ﺇﻣﺎ ﻧﺎﻓﲔ ﳍﺎ ﺃﻭ ﻣﺜﺒﺘﲔ ﳍﺎ ﰲ ﺍﳋﺎﺭﺝ ﺃﻭ ﻣﺘﺮﺩﺩﻳﻦ -ﻟﻴﺲ ﲟﺠﺮﺩ ﺗﺼﻮﺭﻧﺎ ﻳﻜﻮﻥ ﻷﻋﻴﺎﻬﻧﺎ ﺛﺒﻮﺕ ﰲ ﺍﳋﺎﺭﺝ ﻋﻦ ﻋﻠﻤﻨﺎ ﻭﺃﺫﻫﺎﻧﻨﺎ ،ﻛﻤﺎ ﻧﺘﺼﻮﺭ ﺟﺒﻞ ﻳﺎﻗﻮﺕ ﻭﲝﺮ ﺯﺋﺒﻖ ﻭﺇﻧﺴﺎﻧﺎ ﻣﻦ ﺫﻫﺐ ﻭﻓﺮﺳﹰﺎ ﻣﻦ ﺣﺠﺮ .ﻓﺜﺒﻮﺕ ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻟﻴﺲ ﻫﻮ ﺛﺒﻮﺕ ﻋﻴﻨﻪ ﰲ ﺍﳋﺎﺭﺝ ،ﺑﻞ ﺍﻟﻌﺎﱂ ﻳﻌﻠﻢ ﺍﻟﺸﻲﺀ ﻭﻳﺘﻜﻠﻢ ﺑﻪ ﻼ .ﻭﻫﺬﺍ ﻫﻮ ﺗﻘﺪﻳﺮ ﺍ ﷲ ﺍﻟﺴﺎﺑﻖ ﳋﻠﻘﻪ ﻛﻤﺎ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻳﻜﺘﺒﻪ ﻭﻟﻴﺲ ﻟﺬﺍﺗﻪ ﰲ ﺍﳋﺎﺭﺝ ﺛﺒﻮﺕ ﻭﻻ ﻭﺟﻮﺩ ﺃﺻ ﹰ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﺇﻥ ﺍﷲ ﻛﺘﺐ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﻴﺲ ﺃﻟﻒ ﺳﻨﺔ " . ﻭﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ: ﺍﻛﺘﺐ ﻗﺎﻝ :ﺭﺏ ﻭﻣﺎ ﺃﻛﺘﺐ؟ ﻗﺎﻝ ،ﺍﻛﺘﺐ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ " ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ " ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ ﻭﻋﻠﻢ ﻣﺎ ﻫﻮ ﻋﺎﻣﻠﻮﻥ ،ﰒ ﻗﺎﻝ ﻟﻌﻠﻤﻪ " ﻛﻦ ﻛﺘﺎﺑﹰﺎ " ﻓﻜﺎﻥ ﻛﺘﺎﺑﺎﹰ؟ ﰒ ﺃﻧﺰﻝ ﺗﺼﺪﻳﻖ ﺫﻟﻚ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ )ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ،ﺇﻥ ﺫﻟﻚ ﰲ ﻛﺘﺎﺏ( " . ﻭﻫﺬ ﺍ ﻫﻮ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻋﻦ ﻣﻴﺴﺮﺓ ﺍﻟﻔﺠﺮ ﻗﺎﻝ :ﻗﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﱴ ﻛﻨﺖ ﻧﺒﻴﺎﹰ ،ﻭﰲ ﺭﻭﺍﻳﺔ ﻣﱴ ﻛﺘﺒﺖ ﻧﺒﻴﺎﹰ؟ -ﻗﺎﻝ " ﻭﺁﺩﻡ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ " ﻫﻜﺬﺍ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ .ﻭﻣﺎ ﻣﺎ ﻳﺮﻭﻳﻪ ﻫﺆﻻﺀ ﺍﳉﻬﺎﻝ ﻛﺎﺑﻦ ﻋﺮﰊ ﰲ ﺍﻟﻔﺼﻮﺹ ﻭﻏﲑﻩ ﻣﻦ ﺟﻬﺎﻝ ﺍﻟﻌﺎﻣﺔ " ﻛﻨﺖ ﻧﺒﻴﺎﹰ ﻭﺁﺩﻡ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ " " ﻛﻨﺖ ﻧﺒﻴﺎﹰ ﻭﺁﺩﻡ ﻻ ﻣﺎﺀ ﻭﻻ ﻃﲔ " ﻓﻬﺬﺍ ﻻ ﺃﺻﻞ ﻟﻪ ﻭﱂ ﻳﺮﻭﻩ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺼﺎﺩﻗﲔ ،ﻭﻻ ﻫﻮ ﰲ ﺷﻲﺀ ﻣﻦ ﻛﺘﺐ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺘﻤﺪﺓ ﻬﺑﺬﺍ ﺍﻟﻠﻔﻆ ﺑﻞ ﻫﻮ ﺑﺎﻃﻞ ،ﻓﺈﻥ ﺁﺩﻡ ﱂ ﻳﻜﻦ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ ﻗﻂ ﻓﺈﻥ ﺍﷲ ﺧﻠﻘﻪ ﻣﻦ ﺗﺮﺍﺏ ،ﻭﺧﻠﻂ ﺍﻟﺘﺮﺍﺏ ﺑﺎﳌﺎﺀ ﺣﱴ
ﺻﺎﺭ ﻃﻴﻨﺎﹰ ﻭﻳﺒﺲ ﺍﻟﻄﲔ ﺣﱴ ﺻﺎﺭ ﺻﻠﺼﺎ ﹰﻻ ﻛﺎﻟﻔﺨﺎﺭ ،ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﺣﺎﻝ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﻄﲔ ﻣﺮﻛﺐ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﺘﺮﺍﺏ، ﻭﻟﻮ ﻗﻴﻞ ﺑﲔ ﺍﳌﺎﺀ ﻭﺍﻟﺘﺮﺏ ﻟﻜﺎﻥ ﺃﺑﻌﺪ ﻋﻦ ﺍﶈﺎﻝ ،ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﳊﺎﻝ ﻻ ﺍﺧﺘﺼﺎﺹ ﳍﺎ ،ﻭﺇﳕﺎ ﻗﺎﻝ " ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ " ﻭﻗﺎﻝ " ﻭﺇﻥ ﺁﺩﻡ ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ " ﻷﻥ ﺁﺩﻡ ﺑﻘﻲ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻗﺒﻞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ " ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ " ﺍﻵﻳﺔ ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﻭﺇﺫ ﻗﺎﻝ ﺭﺑﻚ ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺧﺎﻟﻖ ﺑﺸﺮﹰﺍ ﻣﻦ ﺻﻠﺼﺎﻝ( ﺍﻵﻳﺘﲔ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ) ﺍﻟﺬﻳﻦ ﺃﺣﺴﻦ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ ﻭﺑﺪﺃ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻃﲔ( ﺍﻵﻳﺘﲔ ﻭﻗﺎﻝ ﺗﻌﺎﱃ )ﺇﺫ ﻗﺎﻝ ﺭﺑﻚ ﻟﻠﻤﻼﺋﻜﺔ ﺇﱐ ﺧﺎﻟﻖ ﺑﺸﺮﹰﺍ ﻣﻦ ﻃﲔ( ﺍﻵﻳﺔ .ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺧﻠﻖ ﺁﺩﻡ ﻭﻧﻔﻪ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻣﺸﻬﻮﺭﺓ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ ﻭﻏﲑﳘﺎ. ﻓﺄﺧﱪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻧﺒﻴﺎﹰ ﺃﻱ ﻛﺘﺐ ﻧﺒﻴﺎﹰ ﻭﺁﺩﻡ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ .ﻭﻫﺬﺍ ﻭﺍﷲ ﺃﻋﻠﻢ ﻷﻥ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﻴﻬﺎ ﻳﻘﺪﺭ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺄﻳﺪﻱ ﻣﻼﺋﻜﺔ ﺍﳋﻠﻖ ﻓﻴﻘﺪﺭ ﳍﻢ ﻭﻳﻈﻬﺮ ﳍﻢ ﻭﻳﻜﺘﺐ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﺨﻠﻮﻕ ﻗﺒﻞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ،ﻛﻤﺎ ﺃﺧﺮﺝ ﺍﻟﺸﻴﺨﺎﻥ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﰲ ﺳﺎﺋﺮ ﺍﻟﻜﺘﺐ ﺍﻷﻣﻬﺎﺕ ﺣﺪﻳﺚ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﻭﻫﻮ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﱵ ﺗﻠﻘﺎﻫﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺗﺼﺪﻳﻘﻬﺎ ﻭﻫﻮ ﺣﺪﻳﺚ ﺍﻷﻋﻤﺶ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﻭﻫﺐ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ :ﺣﺪﺛﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ " ﺇﻥ ﺃﺣﺪﻛﻢ ﳚﻤﻊ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻧﻄﻔﺔ ،ﰒ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ ،ﰒ ﻳﻜﻮﻥ ﻣﻀﻐﺔ ﻣﺜﻞ ﺫﻟﻚ ،ﰒ ﻳﺒﻌﺚ ﺍﷲ
ﺍﳌﻠﻚ ﻓﻴﺆﻣﺮ ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ ﻓﻴﻘﺎﻝ :ﺍﻛﺘﺐ ﺭﺯﻗﻪ ﻭﺃﺟﻠﻪ ﻭﻋﻤﻠﻪ ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ،ﰒ ﻳﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ -ﻭﻗﺎﻝ - ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺃﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﺪﺧﻞ ﺍﻟﻨﺎﺭ ،ﻭﺃﻥ ﺃﺣﺪﻛﻢ ﻟﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺣﱴ ﻣﺎ ﻳﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺇﻻ ﺫﺭﺍﻉ ﻓﻴﺴﺒﻖ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻌﻤﻞ ﺑﻌﻤﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﻓﻴﺪﺧﻞ ﺍﳉﻨﺔ " ﻓﻠﻤﺎ ﺃﺧﱪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ﺃﻥ ﺍﳌﻠﻚ ﻳﻜﺘﺐ ﺭﺯﻗﻪ ﻭﻋﻤﻠﻪ ﻭﺃﺟﻠﻪ ﻭﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ﺑﻌﺪ ﺧﻠﻖ ﺍﳉﺴﺪ ﻭﻗﺒﻞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ،ﻭﺁﺩﻡ ﻫﻮ ﺃﺑﻮ ﺍﻟﺒﺸﺮ ﻛﺎﻥ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﳍﺬﺍ ﺃﻥ ﻳﻜﺘﺐ ﺑﻌﺪ ﺧﻠﻖ ﺟﺴﺪﻩ ﻭﻗﺒﻞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ،ﻭﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻓﻬﻮ ﺃﻋﻈﻢ ﺍﻟﺬﺭﻳﺔ ﻗﺪﺭﹰﺍ ﻭﺃﺭﻓﻌﻬﻢ ﺫﻛﺮﺍﹰ ،ﻓﺄﺧﱪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻛﺘﺐ ﻧﺒﻴﺎﹰ ﺣﻴﻨﺌﺬ ،ﻭﻛﺘﺎﺑﺔ ﻧﺒﻮﺗﻪ ﻫﻮ ﻣﻌﲎ ﻛﻮﻥ ﻧﺒﻮﺗﻪ ﻓﺈﻧﻪ ﻛﻮﻥ ﰲ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻜﺘﺎﰊ ،ﻟﻴﺲ ﻛﻮﻧﹰﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻴﲏ ،ﺇﺫ ﻧﺒﻮﺗﻪ ﱂ ﻳﻜﻦ ﻭﺟﻮﺩﻫﺎ ﺣﱴ ﻧﺒﺄﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺭﺃﺱ ﺃﺭﺑﻌﲔ ﻣﻦ ﻋﻤﺮﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) ﻭﻛﺬﻟﻚ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺭﻭﺣﹰﺎ ﻣﻦ ﺃﻣﺮﻧﺎ( ﺍﻵﻳﺔ .ﻭﻗﺎﻝ ) ﺃﱂ ﳚﺪﻙ ﻳﺘﻴﻤﺎﹰ ﻓﺂﻭﻯ( ﺍﻵﻳﺔ .ﻭﻗﺎﻝ ) ﳓﻦ ﻧﻘﺺ ﻋﻠﻴﻚ ﺃﺣﺴﻦ ﺍﻟﻘﺼﺺ( ﺍﻵﻳﺔ .ﻭﻟﺬﻟﻚ ﺟﺎﺀ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻔﺴﺮﹰﺍ ﰲ ﺣﺪﻳﺚ ﺍﻟﻌﺮﺑﺎﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ " ﺇﱐ ﻋﺒﺪ ﺍﷲ ﻣﻜﺘﻮﺏ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﺃﻥ ﺁﺩﻡ ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ ،ﻭﺳﺄﺧﱪﻛﻢ ﺑﺄﻭﻝ ﺃﻣﺮﻱ :ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺑﺸﺎﺭﺓ ﻋﻴﺴﻰ ،ﻭﺭﺅﻳﺎ ﺃﻣﻲ ﺍﻟﱵ ﺭﺃﺕ ﺣﲔ ﻭﺿﻌﺘﲏ ﻭﻗﺪ ﺧﺮﺝ ﳍﺎ ﻧﻮﺭ ﺃﺿﺎﺀﺕ ﳍﺎ ﻣﻨﻪ ﻗﺼﻮﺭ ﺍﻟﺸﺎﻡ " ﻫﺬﺍ ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻭﻫﺐ . ﺣﺪﺛﻨﺎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺳﻮﻳﺪ ﻋﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﺑﻦ ﻫﻼﻝ ﺍﻟﺴﻠﻤﻲ ﻋﻦ ﺍﻟﻌﺮﺑﺎﺽ ﺭﻭﺍﻩ ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ ﻫﻜﺬﺍ ،ﻭﺭﻭﺍﻩ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻋﻨﻪ ﳓﻮﻩ ،ﻭﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﺍﺑﻦ ﻣﻬﺪﻱ :ﺣﺪﺛﻨﺎ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺻﺎﱀ ﺑﺎﻹﺳﻨﺎﺩ ﻋﻦ ﺍﻟﻌﺮﺑﺎﺽ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " ﺇﻥ ﻋﺒﺪ ﺍﷲ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﺇﻥ ﺁﺩﻡ ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ ﻭﺳﺄﻧﺒﺌﻜﻢ ﺑﺄﻭﻝ ﺫﻟﻚ :ﺩﻋﻮﺓ ﺃﰊ ﺇﺑﺮﺍﻫﻴﻢ " ﺍﳊﺪﻳﺚ .ﻭﻓﻴﻪ " ﻛﺬﻟﻚ ﺃﻣﻬﺎﺕ ﺍﻟﻨﺒﻴﲔ ﻳﺮﻳﻦ " ﻭﻗﻮﻟﻪ " ﳌﻨﺠﺪﻝ ﰲ ﻃﻴﻨﺘﻪ " ﺃﻱ ﻣﻠﺘﻒ ﻭﻣﻄﺮﻭﺡ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺻﻮﺭﺓ ﻣﻦ ﻃﲔ ﱂ ﲡﺮ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺑﻌﺪ.
ﻭَﻫَﺬﹶﺍ ﻏﹶﺎَﻳﺔﹸ ﺇ ﹾﻟ ﺤَﺎ ِﺩ ﺍﻟﹾﻤُﺒَْﺘ َﺪ َﻋ ِﺔ ﺟﻬﻤﻴﺔ ﺍﻟﺼﱡﻮِﻓﻴﱠ ِﺔ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍ ﹾﻟ ﹶﻘ ْﺮ َﻣ ﹶﻄ ﹶﺔ ﺁ ِﺧﺮُ ﺇ ﹾﻟ ﺤَﺎ ِﺩ ﺍﻟﺸﱢﻴ َﻌ ِﺔ َﻭ ِﻛﻠﹶﺎ ﺍ ﹾﻟﹺﺈ ﹾﻟ ﺤَﺎ َﺩ ْﻳ ﹺﻦ َﻳَﺘﻘﹶﺎ َﺭﺑَﺎ ِﻥ . ﺏ َﻭﺍﹶﻟﻠﱠ ُﻪ ﹶﺃ ْﻋﹶﻠﻢُ. ﺲ ﻓِﻲ ﺩِﻳ ﹺﻦ ﺍ ﹾﻟَﻴﻬُﻮ ِﺩ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ ﻭَﻣُﺸْﺮﹺﻛِﻲ ﺍ ﹾﻟ َﻌ َﺮ ﹺ َﻭﻓِﻴ ﹺﻬﻤَﺎ ِﻣ ْﻦ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ ﻣَﺎ ﹶﻟ ْﻴ َ - -- - -- - --ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﺎﻣﺔ ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ﺍﻟﻮﺳﻴﻂ ﻟﺴﻴﺪ ﻃﻨﻄﺎﻭﻱ ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ﺗﻔﺴﲑ ﺍﻟﺮﺍﺯﻱ ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺎﺕ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ
ﺍﻟﺘﺬﻛﺮﺓ ﰲ ﺃﺣﻮﺍﻝ ﺍﳌﻮﺗﻰ ﻭﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ
ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﻛﺎﻣﻠﺔ ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ ﺩﺭﺀ ﺍﻟﺘﻌﺎﺭﺽ ﺷﺮﺭﻭﺡ ﺍﻟﻄﺤﺎﻭﻳﺔ ﳐﺘﺼﺮ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻮﺳﻮﻋﺔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺃﺧﺒﺎﺭ ﻣﻜﺔ ﻟﻸﺯﺭﻗﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ﻭﰲ ﺫﻳﻠﻪ ﺍﳉﻮﻫﺮ ﺍﻟﻨﻘﻲ ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ ﻟﻠﺤﺎﻛﻢ ﺳﻨﻦ ﺃﰉ ﺩﺍﻭﺩ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻰ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻰ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﺴﻨﺪ ﺃﲪﺪ ﻣﺴﻨﺪ ﺍﳊﻤﻴﺪﻯ
ﺁﺩﺍﺏ ﺍﻟﺼﺤﺒﺔ ﻷﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺰﻫﺪ ﻷﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﳌﻨﺘﻘﻰ -ﺷﺮﺡ ﺍﳌﻮﻃﺄ ﺑﻴﺎﻥ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ـ ﺍﻟﻄﺤﺎﻭﻯ ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﺣﺎﺷﻴﺔ ﺍﻟﺴﻨﺪﻱ ﻋﻠﻰ ﺍﺑﻦ ﻣﺎﺟﻪ ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ ﺷﺮﺡ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ﺷﺮﺡ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ
ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ،ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ،ﺍﻹﺻﺪﺍﺭ ٢ ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻷﺟﻮﺑﺔ ﺍﻟﻨﺠﺪﻳﺔ -ﺍﻟﺮﻗﻤﻴﺔ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ٤٥- ١ﻛﺎﻣﻠﺔ ﻓﺘﺎﻭﻯ ﺍﻷﺯﻫﺮ ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ ﻓﺘﺎﻭﻯ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻓﺘﺎﺀ ﻓﺘﺎﻭﻯ ﻣﻦ ﻣﻮﻗﻊ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟﺸﻴﺦ ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺑﺎﺯ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭ ﻣﻘﺎﻻﺕ ﺍﺑﻦ ﺑﺎﺯ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﻭﺭﺳﺎﺋﻞ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺃﺻﻮﻟﻪ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ٤٥- ١ﻛﺎﻣﻠﺔ ﺳﺒﻞ ﺍﻟﺴﻼﻡ
ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺁﺩﺍﺏ ﺍﻷﻛﻞ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ ﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ ﻓﻔﺮﻭﺍ ﺇﱃ ﺍﷲ ﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ ﺍﻟﻔﻬﺮﺱ ﺍﻟﻌﺎﻡ ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻘﻮﺑﺔ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ " ﹶﺃ َﺣ ُﺪﻫَﺎ " ﺍﻟﺘﱠ ْﻮَﺑﺔﹸ " ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎﻧﹺﻲ " ﺍﻟِﺎ ْﺳِﺘ ْﻐﻔﹶﺎﺭُ :
ﺕ ﺍ ﹾﻟﻤَﺎ ِﺣَﻴﺔﹸ : ﺴﻨَﺎ ُ ﺤَ " ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎِﻟﺚﹸ " :ﺍ ﹾﻟ َ )) ﻫﻞ ﺍﳊﺴﻨﺎﺕ ﺗﻜﻔﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ ؟(( ﲔ ِﻟ ﻠﹾﻤُﺆْ ِﻣ ﹺﻦ : ﺏ ( ُ :ﺩﻋَﺎ ُﺀ ﺍﻟﹾﻤُﺆْ ِﻣﹺﻨ َ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺮﱠﺍﺑﹺﻊُ ﺍﻟﺪﱠﺍِﻓﻊُ ِﻟ ﹾﻠ ِﻌﻘﹶﺎ ﹺ ﺖ ِﻣ ْﻦ ﹶﺃ ْﻋﻤَﺎ ﹺﻝ ﺍ ﹾﻟﹺﺒﺮﱢ : ) ﺍﻟﺴﱠَﺒﺐُ ﺍﹾﻟ ﺨَﺎ ِﻣﺲُ ( :ﻣَﺎ ﻳُ ْﻌ َﻤﻞﹸ ِﻟ ﹾﻠ َﻤﻴﱢ ِ ﺏ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ: ﺻﻠﱠﻰ ﺍﻟﻠﱠ ُﻪ َﻋﹶﻠ ْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ ﹶﻏ ْﻴﺮُ ﻩُ ﻓِﻲ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ﱡﺬﻧُﻮ ﹺ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎ ِﺩﺱُ ( َ :ﺷﻔﹶﺎ َﻋﺔﹸ ﺍﻟﻨﱠﹺﺒﻲﱢ َ ﺨﻄﹶﺎﻳَﺎ ِﻓﻲ ﺍﻟﺪﱡﻧْﻴَﺎ: ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺴﱠﺎﹺﺑﻊُ ( :ﺍ ﹾﻟ َﻤﺼَﺎِﺋﺐُ ﺍﻟﱠﺘِﻲ ﻳُ ﹶﻜﻔﱢﺮُ ﺍﻟﻠﱠ ُﻪ ﺑﹺﻬَﺎ ﺍﹾﻟ َ ﺤﺼُﻞﹸ ﻓِﻲ ﺍ ﹾﻟ ﹶﻘ ْﺒ ﹺﺮ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻔ ْﺘَﻨ ِﺔ ﻭَﺍﻟﻀﱠ ْﻐ ﹶﻄ ِﺔ ﻭَﺍﻟﺮﱠ ْﻭ َﻋ ِﺔ : ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺜﱠﺎ ِﻣﻦُ ( :ﻣَﺎ َﻳ ْ ) ﺍﻟﺴﱠَﺒﺐُ ﺍﻟﺘﱠﺎ ِﺳﻊُ ( :ﺃﹶﻫْﻮَﺍﻝﹸ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﻭَﻛﹶﺮْﺑُﻬَﺎ َﻭ َﺷﺪَﺍِﺋ ُﺪﻫَﺎ . ﺐ ِﻣ ْﻦ ﺍ ﹾﻟ ِﻌﺒَﺎ ِﺩ . ) ﺍﻟﺴﱠَﺒﺐُ ﺍ ﹾﻟﻌَﺎ ِﺷﺮُ ( َ :ﺭ ْﺣ َﻤﺔﹸ ﺍﻟﻠﱠ ِﻪ َﻭ َﻋ ﹾﻔﻮُﻩُ َﻭ َﻣ ْﻐ ِﻔ َﺮﺗُﻪُ ﹺﺑﻠﹶﺎ َﺳَﺒ ﹴ
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