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الإيمان بالملائكة و بيان صفاتهم
- 1. ن א
و ن
אد و
ن وא א א
د א
א و א
م J
EE دא א FF
EE قא FF
- 2. ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ، ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ،ﻭﻋﻠـﻰ ﺁﻟـﻪ
ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ، ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ .
ﺃﻣﺎ ﺑﻌﺪ :
ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ، ﻗﺎﻝ ﺗﻌﺎﱃ : }ﺁﻣﻦ ﺍﻟ ـﻮﻝ
ﺮﺳ ﹸ
ِﺑﻤﺎ ﹸﻧﺰﻝ ِﺇﹶﻟﻴﻪ ﻣِﻦ ﻪ ﻭﺍﹾﻟﻤﺆﻣﻮﻥ ﻛﻞ ﺁﻣﻦ ﺑِﺎﻟ ﹼﻪ ﻭﻣﻶِﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻻ ﻧﻔ ﻕ ﺑـﻴﻦ
ِ ﻨ ﹶ ﹸ ﱞ ﻠ ِ ﹶِ ِ ﹸ ِ ِ ِ ِﹶ ﹶﺮ ﺃ ِ ﹶ ِ ﺭﺑ ِ
ﹶﺃﺣﺪ ﻦ ﺳﻠﻪ ﻭﻗﹶﺎﹸﻮﹾﺍ ﺳﻤﻌﻨﺎ ﻭﹶﺃﻃﻌﻨﺎ ﻏﻔﺮﺍﻧﻚ ﺭﻨﺎ ﻭِﺇﹶﻟﻴـﻚ ﺍﹾﻟﻤﺼِـﲑ{ )٥٨٢( ﺳـﻮﺭﺓ
ٍ ﻣ ﺭ ِ ِ ﻟ ِ ﹶ ﹸ ﹾ ﺑ
ﺍﻟﺒﻘﺮﺓ.
ﻭﻗﺪ ﺃﻟﻔﺖ ﻛﺘﺐ ﻛﺜﲑﺓ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ،ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ، ﻭﻣﻦ ﺃﳘﻬﺎ ﻛﺘﺎﺏ )) ﻋـﺎﱂ
ﹰ
ﺍﳌﻼﺋﻜﺔ ﺍﻷﺑﺮﺍﺭ (( ﻟﻌﻤﺮ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ ، ﻭﻫﻮ ﻛﺘﺎﺏ ﻧﺎﻓﻊ ، ﻭﻟﻜﻨﻪ ﱂ ﻳﺴﺘﻘﺺ ﻧﺎ ﻳﺘﻌﻠﻖ
ﺬﺍ ﺍﳌﻮﺿﻮﻉ . ﻭﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻓﻴﻪ ﻏﲑ ﻣﺸﻜﻠﺔ ...
ﻭﰲ ﻛﺘﺎﰊ ﻫﺬﺍ ﺗﻌﺮﺿﺖ ﻓﻴﻪ ﻟﻠﻤﺒﺎﺣﺚ ﺍﻟﺘﺎﻟﻴﺔ :
ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ= ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﳝﺎﻥ ﻢ...
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ= ﺻﻔﺎﺕ ﺍﳌﻼﺋﻜﺔ ﺍﳋﻠﻘﻴﺔ ﻭﺍﳋ ﹸﻘﻴﺔ
ﻠ ﹾ
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ = ﺃﻋﻤﺎﻝ ﺍﳌﻼﺋﻜﺔ...
ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ= ﺍﳌﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ....
ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ= ﺍﳌﻼﺋﻜﺔ ﻭﺍﳌﺆﻣﻨﻮﻥ....
ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ = ﺧﺼﻮﺻﻴﺎﺕ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﻣﻊ ﺍﳌﻼﺋﻜﺔ...
ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺑﻊ= ﺣﻘﻮﻕ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ....
ﺍﳌﺒﺤﺚ ﺍﻟﺘﺎﺳﻊ= ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ....
ﺍﳌﺒﺤﺚ ﺍﻟﻌﺎﺷﺮ=ﺗﻔﻀﻴﻞ ﺍﳌﻼﺋﻜﺔ ﺃﻡ ﺍﻟﺒﺸﺮ ....
ﺍﳌﺒﺤﺚ ﺍﳊﺎﺩﻱ ﻋﺸﺮ= ﺳ ﺍﹾﻟﻤﻼِﺋﻜﺔ ....
ﺐ ﹶ ﹶ ِ
ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ ﻋﺸﺮ= ﺃﻭﺟﻪ ﺍﻻﺧﺘﻼﻑ ﺑﲔ ﻋﻤﻞ ﺍﳌﻼﺋﻜﺔ ﻭﻋﻤﻞ ﺍﻟﺸﻴﺎﻃﲔ
- 3. ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ=ﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ
ﻭﲢﺖ ﻛﻞ ﻣﺒﺤﺚ ﻣﻄﺎﻟﺐ ﻋﺪﻳﺪﺓ ...
ﻓﻘﺪ ﲨﻌﺖ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﺗﻨﺎﺛﺮ ﰲ ﻏﲑﻩ ﻣﻦ ﻛﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ ﺣﻮﻝ ﺍﻹﳝـﺎﻥ ﺑﺎﳌﻼﺋﻜـﺔ
ﻭﺻﻔﺎﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻭﻋﻼﻗﺘﻬﻢ ﺑﺎﻹﻧﺲ ....
ﻭﺍﻵﻳﺎﺕ ﻣﺸﻜﻠﺔ ﻭﳐﺮﺟﺔ ، ﻭﻏﺎﻟﺒﻬﺎ ﻣﺸﺮﻭﺡ ﺑﺸﻜﻞ ﳐﺘﺼﺮ
ﻭﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﻣﺸﻜﻠﺔ ، ﻭﻗﺪ ﺍﺳﺘﺨﺮﺟﺘﻬﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﺍﻷﺳﺎﺳـﻴﺔ ﻣﺒﺎﺷـﺮﺓ ،
ﻭﺫﻛﺮﺕ ﺣﻜﻢ ﻛﻞ ﺣﺪﻳﺚ ﺑﺬﻳﻠﻪ ﰲ ﺍﳍﺎﻣﺶ ، ﻭﻏﺎﻟﺒﻬﺎ ﺗﺪﻭﺭ ﺑﲔ ﺍﻟﺼﺤﺔ ﻭﺍﳊﺴﻦ .
ﰒ ﺫﻛﺮﺕ ﺍﳌﺼﺎﺩﺭ ﺑﻨﻬﺎﻳﺔ ﺍﻟﻜﺘﺎﺏ .
ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﻛﺎﺗﺒﻪ ﻭﻗﺎﺭﺋﻪ ﻭﻧﺎﺷﺮﻩ ﻭﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ .
ﻗﺎﻝ ﺗﻌﺎﱃ : }ﻣﻦ ﻛﹶﺎﻥ ﻋﺪ ﺍ ﱢ ﹼﻪ ﻭﻣﻶِﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ﻭﺟﺒﺮِﻳﻞ ﻭﻣِﻴﻜﹶﺎﻝ ﻓﺈ ﱠ ﺍﻟ ﹼـﻪ ﻋـﺪ
ﹶ ﻭ ﻟﻠ ِ ﹶِ ِ ِ ِ ِ ﹶ ﹶ ﹶِﻥ ﻠ ﻭ
ﱢﻠﻜﹶﺎﻓﺮِﻳﻦ{ )٨٩( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ .
ﻟﹾ ِ
ﲨﻌﻪ ﻭﺃﻋﺪﻩ
ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ
ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ
٣ ﺭﺟﺐ ٠٣٤١ ﻫـ ﺍﳌﻮﺍﻓﻖ ﻝ ٦٢/٦ /٩٠٠٢ ﻡ
- 4. @ Þëþa@szj½a
@ @áèi@æb¹⁄bi@ÕÜÈní@bß
ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ
ﲤﻬﻴﺪ
ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﺃﺣﺪ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻭﻻ ﻳﺼﺢ ﺍﻹﳝﺎﻥ ﺇﻻ ﺑﻪ ﻭﻳﺘﻀﻤﻦ ﺍﻹﳝﺎﻥ ﺑﻮﺟﻮﺩﻫﻢ،ﻭﻣﺎ
ﳍﻢ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳋِﻠﻘﻴﺔ ﻭﺍ ﹸﻠﻘﻴﺔ ﺍﻟﱵ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻣﻜﺎﻧﺘﻬﻢ ﻭﻭﻇﺎﺋﻔﻬﻢ، ﻭﺃﻢ ﰲ ﻋﺒﺎﺩﺓ ﺩﺍﺋﺒﺔ
ﳋ
ﻟﺮﻢ،ﻭﳍﻢ ﻣﻘﺎﻣﺎﺕ ﳐﺘﻠﻔﺔ،ﻭﻫﻢ ﺩﺭﺟﺎﺕ ﻋﻨﺪ ﺭﻢ،ﻭﻟﻜﻞ ﻣﻨﻬﻢ ﻣﻘـﺎﻡ ﻣﻌﻠﻮﻡ،ﻭﻳﻘﻮﻣـﻮﻥ
ﱟ
ﺑﺘﺪﺑﲑ ﺃﻣﺮ ﺍﳋﻼﺋﻖ ﺑﺄﻣﺮ ﺭﻢ،ﻭﻣﻨﻬﻢ ﲪﻠﺔ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ ﺇﱃ ﺍﻟﺮﺳﻞ ﻣـﻦ ﺍﻟﺒﺸـﺮ ﻋﻠـﻴﻬﻢ
ﺍﻟﺴﻼﻡ،ﻭﳍﻢ ﺻﻼﺕ ﲪﻴﻤﺔ ﻣﻊ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﺆﻣﻨﲔ،ﻛﻤﺎ ﻳﺴﻠﻄﻬﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻟﻴﱰﻝ ﻢ
ﻣﺎ ﺷﺎﺀ ﻣﻦ ﻋﻘﻮﺑﺎﺕ،ﻭﻫﻢ ﺟﻨﺪ ﺍﷲ ﰲ ﺃﺣﺪﺍﺙ ﺍﻟﺴﺎﻋﺔ،ﻭﻣﻨﻬﻢ ﺧﺰﻧﺔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ .
===============
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ
ﻣﺎ ﺍﳌﻼﺋﻜﺔ ؟
ﺍﻟﺘﻌﺮِﻳﻒ ﻢ:
ﺍﹾﻟﻤﻼِﺋﻜﺔ ﺟﻤﻊ ﺍﹾﻟﻤﻠﻚ ِﺑﻔﺘﺤﺘ ﻴﻦ ، ﻭﻫﻮ ﻭﺍﺣﺪ ﺍﹾﻟﻤﻼِﺋﻜﺔ ، ﻗِﻴﻞ : ﻣﺨﻔﻒ ﻣﻦ ﻣﺎﹶﻟﻚ ، ﻗﹶـﺎﻝ
ﱠ ٍ ِ ﹶ ﹶ ﹸ ﹶ ِ ﹶ ِ ِ ﹶ ﹶ ِ
ﺍﹾﻟﻜﺴﺎِﺋﻲ : ﹶﺃﺻﻠﻪ ﻣﺄﹶﻟﻚ ِﺑﺘﻘﺪﱘ ﺍﹾﻟﻬﻤﺰﺓ ﻣﻦ ﺍﻷﹸﻮﻙ ﻭﻫﻲ ﺍﻟﺮﺳﺎﹶﻟﺔ ، ﹸﺛﻢ ﻗﻠﺒﺖ ﻭﻗﺪﻣﺖ ﺍﻟـﻼﻡ
ﱠ ِ ﹸ ﹾ ﹾ ِ ِ ُْ ِ ِ ﻟ ِ ِ ﹸ ﹸِ ﹸ ِ
ﻭﻗِﻴﻞ : ﹶﺃﺻﻠﻪ ﺍﹾﻟﻤﻠﻚ ِﺑﻔﺘﺢ ﹸﺛﻢ ﺳ ﹸﻮﻥ : ﻭﻫﻮ ﺍﻷﺧﺬ ِﺑﻘﻮﺓ ، ﻭﹶﺃﺻﻞ ﻭﺯِﻧﻪ ﻣﻔﻌـﻞ ﻓﺘﺮﻛﹶـﺖ
ِ ِ ﹾ ﹲ ﹶ ِ ﹸ ﹾ ﹶ ِ ﻜ ٍ َْ ﹸ ﹸ ٍ
ﺍﹾﻟﻬﻤﺰﺓ ِﻟﻜﹾﺜﺮﺓ ﺍﻻﺳِﺘﻌﻤﺎﻝ ﻭﻇﻬﺮﺕ ﻓِﻲ ﺍﹾﻟﺠﻤﻊ ، ﻭﺯِﻳﺪﺕ ﺍﹾﻟﻬﺎﺀ ِﺇ ﺎ ِﻟﻠﻤﺒﺎﹶﻟﻐﺔ ﻭِﺇ ـﺎ ِﻟﺘﺄﻧِﻴـﺚ
ِ ُ ِ ِ ﻣ ﹾ ِ ﻣ ﹾ ﹶ ﹸ ﹶ ِ ِ
١
ﺍﹾﻟﺠﻤﻊ
ِ
١ - ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ، ﻭﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ، ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ ، ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٦ / ٦٠٣ ﻭﻣﺎ ﺑﻌﺪﻫﺎ .
- 5. ﻭﻓِﻲ ﺍﻻﺻﻄﻼﺡ : ﺍﹾﻟﻤﻠﻚ ﺟﺴﻢ ﹶﻟﻄِﻴﻒ ﻮﺭﺍِﻧﻲ ﻳﺘﺸ ﱠﻞ ِﺑﺄﺷـﻜﹶﺎﻝ ﻣﺨﺘﻠﻔﹶـﺔ ، ﻭﻣﺴـﻜﻨﻬﺎ
ٍ ٍ ِ ﹶ ﻧ ﻜ ﹶ ِ ِ ﹶ ِ ﹶ ِ
٢
ﺍﻟﺴﻤﺎﻭﺍﺕ .
ﺃ - ﺍﻹﻧﺲ :
ِْ
ﺍﻹﻧﺲ ﻓِﻲ ﺍﻟﻠﻐﺔ : ﺟﻤﺎﻋﺔ ﺍﻟﺎﺱ ، ﻭﺍﹾﻟﻮﺍﺣﺪ ِﺇﻧﺴﻲ ﻭﹶﺃﻧﺴﻲ ﺑِﺎﻟﺘﺤﺮِﻳﻚ ، ﻭ ـﻢ ﺑـﻮ ﺁﺩﻡ ،
ِ ِ ِ ِ ﻫ ﻨ ﱡ ِﹸ ﻨ ِ ِْ
ﻭﺍﻹﻧﺴﻲ ﻳﻘﺘﻀِﻲ ﻣﺨﺎﹶﻟﻔﺔ ﺍﹾﻟﻮﺣﺸﻲ ، ﻭﺍﻟﺎﺱ ﻳ ﹸﻮﹸﻮﻥ : ِﺇﻧﺴﻲ ﻭﻭﺣﺸﻲ٣ .
ﹶﹶ ِ ﻨ ﻘ ﻟ ﹶ ِ ِ ِْ ِ ﹾ
ﻭﻻ ﻳﺨﺮﺝ ﺍﹾﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻋﻦ ﺍﹾﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ .
ﹶ ِ ِ ﹶ ِ ِ ﱡ ِ
ﻭﺍﹾﻟﻔﺮﻕ ﺑﻴﻦ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﻭﺍﻹﻧﺲ : ﹶﺃﻥ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﺧﻠ ﹸﻮﺍ ﻣﻦ ﻮﺭ ، ﻭﻻ ﻳﺄﻛﹸﻮﻥ ﻭﻻ ﻳﺸـﺮﻮﻥ ،
ﺑ ﹶ ﹶ ﹶ ﹶ ِ ِْ ِ ﱠ ﹶ ﹶ ﹶ ِﻘ ِ ﻧ ٍ ﹶ ﹾ ﹸﻠ ﹶ ﹶ
ﻭﻳﻌﺒ ﻭﻥ ﺍﻟﻠﻪ ﻭﻳﻄِﻴ ﻮﻧﻪ ، ﻗﹶﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﹶﻰ : }ﻭﻗﹶﺎﹸﻮﺍ ﺍﺗﺨﺬ ﺍﻟﺮﺣﻤﻦ ﻭﹶﻟﺪﺍ ﺳﺒﺤﺎﻧﻪ ﺑﻞ ﻋﺒـﺎﺩ
ﻟ ﹶ ﹾ ِ ﱠ ﺪ ﹶ ﱠ ﻌ
ﻣﻜﺮ ﻮﻥ{ )٦٢( ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ، ﻭﹶﻟﻴﺲ ﻛﺬِﻟﻚ ﺍﻹﻧﺲ .
ﹶ ﹶ ِْ ﹾ ﻣ ﹶ
ﺏ - ﺍﹾﻟﺠ :
ِﻦ
ﺍﹾﻟﺠﻦ ﻓِﻲ ﺍﻟﻠﻐﺔ : ﺧﻼﻑ ﺍﻹﻧﺲ ، ﻭﺍﹾﻟﺠﺎﻥ : ﺍﹾﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺍﹾﻟﺠﻦ ، ﻭﻛﹶﺎﻥ ﹶﺃﻫـﻞ ﺍﹾﻟﺠﺎﻫﻠـﺔ
ِِﻴ ِ ِ ﹸ ِ ِ ﹶ ﱡ ﱡ ِ ِ ﹶ ِ ِْ ِ
ﻳﺴ ﻮﻥ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﺟﺎ ﻻﺳِﺘﺘﺎﺭﻫﻢ ﻋﻦ ﺍﹾﻟﻌﻮﻥ ، ﻳﻘﹶﺎﻝ : ﺟﻦ ﺍﻟﻠﻴﻞ : ِﺇﺫﹶﺍ ﺳﺘﺮ .ﻭﻻ ﻳﺨـﺮﺝ
ﹶ ﱠ ﻤ ﹶ ﹶ ﹶ ﹶ ِﻨ ِ ِ ِ ِ ﻴ ِ
ﺍﹾﻟﻤﻌﻨﻰ ﺍﻻﺻﻄﻼﺣﻲ ﻋﻦ ﺍﹾﻟﻤﻌﻨﻰ ﺍﻟﻠﻐﻮﻱ .ﻭﺍﻟﺼﻠﺔ ﺑﻴﻦ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﻭﺍﹾﻟﺠﻦ ﹶﺃﻥ ﻛﺎ ﻣﻨﻬﻤﺎ ﹶﻟﻪ ﻗﻮﺓ
ﹶ ﹸ ﹶ ﹶ ِ ِ ﱠ ﹸﻠ ِ ﹸ ﹸ ِ ِ ﹶ ِ ِ ﱡ ِ
٤
ﺍﻟﺘﺸ ﱡﻞ ِﺑﺄﺷﻜﹶﺎﻝ ﻣﺨﺘﻠﻔﺔ .
ﻜ ﹶ ِ ٍ ﹶ ٍ
ﻓﺎﳌﻼﺋﻜﺔ ﻋﺒﺎﺩ ﻣﻜﺮﻣﻮﻥ،ﺧﻠﻘﻬﻢ ﺍﷲ ﻣﻦ ﻧﻮﺭ،ﻓﻌﻦ ﻋﺎِﺋﺸﺔ ﻗﹶﺎﹶﻟﺖ ﻗﹶﺎﻝ ﺭ ﻮﻝ ﺍﻟﻠﻪ - - »
ﹶ ﹶ ﺳ ﹸ ﱠ ِ
ﺧﻠﻘﺖ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﻣﻦ ﻮﺭ ﻭﺧﻠﻖ ﺍﹾﻟﺠﺎﻥ ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ ﻧﺎﺭ ﻭﺧﻠﻖ ﺁﺩﻡ ﻣ ﺎ ﻭﺻﻒ ﹶﻟﻜﻢ «٥..
ﱡ ِ ِ ِ ٍ ِ ٍ ِ ﻤ ِ ﹸ ِﹶ ِ ﹶ ﹶ ﹸ ِ ﻧ ٍ ِ
ﻭﻫﻢ ﰲ ﺗﺴﺒﻴﺢ ﺩﺍﺋﻢ ﻭﻳﺪﺑﺮﻭﻥ ﺷﺌﻮﻥ ﺍﻟﻜﻮﻥ ﺑﺄﻣﺮ ﺭﻢ ﻭﻫﻢ ﻻ ﻳﻔﺮﻃﻮﻥ . ٍ
ﻗﺎﻝ ﺗﻌﺎﱃ: }ﻓﺈﻥ ﺍﺳﺘﻜﺒ ﻭﺍ ﻓﹶﺎﱠﻟﺬِﻳﻦ ﻋِﻨﺪ ﺭﺑﻚ ﻳﺴﺒ ﻮﻥ ﹶﻟﻪ ﺑِﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﻫﻢ ﻟﹶﺎ ﻳﺴﺄ ﻮﻥ*{
ِ ﹶﻣ ﹶ ﺤ ﹶ ﱠ ِ ﹶِ ِ ﹾ ﺮ
)٨٣( ﺳﻮﺭﺓ ﻓﺼﻠﺖ، ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ : }ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳﻦ ﺁﻣﻮﺍ ﹸﻮﺍ ﺃﹶﻧﻔﺴﻜﻢ ﻭﹶﺃﻫﻠِـﻴﻜﻢ ﻧـﺎﺭﺍ
ﻨ ﻗ ﹸ ﹸ ﹸ
٢ - ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻟﻠﺠﺮﺟﺎﱐ ، ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٦ / ٦٠٣ ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ - ﺑﲑﻭﺕ ، ﻭﻓﻴﺾ ﺍﻟﺒﺎﺭﻱ ٤ / ٦ ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓـﺔ -
ﺑﲑﻭﺕ ، ﻭﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ ﺹ ٠٢ ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ - ﺑﲑﻭﺕ .
٣ - ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ، ﻭﺍﻟﻜﻠﻴﺎﺕ ١ / ٦١٣ ، ﻭﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ، ﻭﺍﻟﻔﺮﻭﻕ ﰲ ﺍﻟﻠﻐﺔ ﺹ ٧٢٢ .
٤ - ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ، ﻭﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ ، ﻭﺍﻟﻜﻠﻴﺎﺕ ٢ / ٦٦١ ، ﻭﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ ٤ / ٥٢٢ ﻁ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺍﻟﻜﱪﻯ
.
٥ - ﺻﺤﻴﺢ ﻣﺴﻠﻢ- ﺍﳌﻜﱰ - )٧٨٦٧ ( -ﺍﳌﺎﺭﺝ : ﳍﺐ ﺍﻟﻨﺎﺭ ﺍﳌﺨﺘﻠﻂ ﺑﺴﻮﺍﻫﺎ
- 6. ﻭﹸﻮﺩﻫﺎ ﺍﻟﺎﺱ ﻭﺍﹾﻟﺤﺠﺎﺭﺓ ﻋﻠﻴﻬﺎ ﻣﻠﹶﺎِﺋﻜﺔ ﻏﻠﹶﺎﻅ ﺷﺪﺍﺩ ﻟﹶﺎ ﻳﻌ ﻮﻥ ﺍﻟﻠﻪ ﻣﺎ ﹶﺃﻣﺮﻫﻢ ﻭﻳﻔﻌﹸﻮﻥ ﻣـﺎ
ﻗ ﻨ ِ ﹸ ﹶ ﹶ ﹲ ِ ﹲ ِ ﺼ ﹶ ﱠ ﹾ ﻠ ﹶ
ﻳﺆﻣ ﻭﻥ{ )٦( ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ.
ﺮ ﹶ
==============
ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ
ﺣﻜﻢ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ
ﻣﻦ ﹶﺃﺭﻛﹶﺎﻥ ﺍﹾﻟﻌﻘِﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻹﳝﺎﻥﹸ ﺑِﺎﹾﻟﻤﻼِﺋﻜﺔ ، ﻗﹶﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﹶﻰ : }ﺁﻣﻦ ﺍﻟﺮ ﻮﻝ ِﺑﻤﺎ ﹸﻧﺰﻝ
ﺳ ﹸ ﺃ ِ ﹶ ﱠ ﹶ ﹶِ ِ ِْ ِ ِ ﹶ ِ ِ ِْ
ِﺇﹶﻟﻴﻪ ﻣِﻦ ﺭﺑﻪ ﻭﺍﹾﻟﻤﺆﻣﻨﻮﻥ ﻛﻞ ﺁﻣﻦ ﺑِﺎﻟﻠﻪ ﻭﻣﻶِﺋﻜِﺘﻪ ﻭﻛﺘِﺒﻪ ﻭﺭﺳﻠﻪ ﻻ ﻧﻔﺮﻕ ﺑﻴﻦ ﹶﺃﺣﺪ ﻦ ﺭﺳﻠﻪ
ِ ِ ِ ﹶ ﹸ ﱞ ﹼ ِ ﹶ ِ ﹸ ِ ِ ِ ﹶ ﹶ ٍ ﻣ ِ ِ
ﻭﻗﹶﺎﹸﻮﹾﺍ ﺳﻤﻌﻨﺎ ﻭﹶﺃﻃﻌﻨﺎ ﻏﻔﺮﺍﻧﻚ ﺭﺑﻨﺎ ﻭِﺇﹶﻟﻴﻚ ﺍﹾﻟﻤﺼﲑ{ )٥٨٢( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ، ﻭﻗﹶﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﹶﻰ
ﱠ ﻟ ِ ﹶ ﹸﹾ ِ
: }ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳﻦ ﺁﻣﻨﻮﹾﺍ ﺁﻣِﻮﹾﺍ ﺑِﺎﻟﻠﻪ ﻭﺭ ﻮِﻟﻪ ﻭﺍﹾﻟﻜﺘﺎﺏ ﺍﱠﻟﺬِﻱ ﻧﺰﻝ ﻋﻠﹶﻰ ﺭ ﻮِﻟﻪ ﻭﺍﹾﻟﻜﺘﺎﺏ ﺍﱠﻟﺬﻱ
ﹶ ﺳ ِ ِ ِ ِ ﻨ ﹼ ِ ﺳ ِ ِ ِ
ﺃﹶﻧﺰﻝ ﻣِﻦ ﻗﺒﻞ ﻭﻣﻦ ﻳﻜﻔﺮ ﺑِﺎﻟﻠﻪ ﻭﻣﻼِﺋﻜِﺘﻪ ﻭﻛﺘِﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﹾﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻘﺪ ﺿﻞ ﺿﻼﻻ ﺑﻌِﻴﺪﺍ{
ﹶ ﹶ ﹸ ﹾ ﹸ ﹼ ِ ﹶ ﹶ ِ ﹸ ِ ِ ِ ِ ِ ِ ﹶ ﹶ ﱠ ﹶ ﹰ
)٦٣١( ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ.
ﻭﰲ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ : ﻗﹶـﺎﻝ: ﻳـﺎ
ﹶ
ﻣﺤﻤ ،ﹶﺃﺧِﺒﺮﻧِﻲ ﻋﻦ ﺍﹾﻟﺈﳝﺎﻥ ﻣﺎ ﺍﹾﻟﺈﳝﺎﻥ ؟ ﻗﹶﺎﻝ: ﺍﹾﻟﺈﳝﺎﻥ ﹶﺃﻥ ﺗﺆﻣﻦ ﺑِﺎﷲِ، ﻭﻣﻠﹶﺎِﺋﻜﺘِـﻪِ، ﻭﻛﺘﺒِـﻪ
ﹸ ِ ﹶ ﹶ ِ ﹸ ﹾ ِ ﺪ ِ ِ ِ ِ ﹸ
٦
ﻭﺭﺳﻠﻪِ، ﻭﺍﹾﻟﻴﻮﻡ ﺍﻟﹾﺂﺧﺮِ، ﻭﺍﹾﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ ﻗﹶﺎﻝ: ﺻﺪﻗﺖ.
ﹶ ِ ِِ ِ ﹶ ﹾ ِ ِ ِ
ﻓﻮ ﻮﺩ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﺛﹶﺎِﺑﺖ ﺑِﺎﻟﺪﻟِﻴﻞ ﺍﹾﻟﻘﻄﻌﻲ ﺍﱠﻟﺬِﻱ ﻻ ﻳﻤﻜﻦ ﹶﺃﻥ ﻳﻠﺤﻘﻪ ﺷﻚ ، ﻭﻣﻦ ﻫﻨـﺎ ﻛﹶـﺎﻥ
ﹶ ﹶ ِ ﹾ ﹾ ﹶ ِ ﹶ ﺟ ﹶ ﹶ ِ ﹶ ﹾ ِ
ِﺇ ﻧﻜﹶﺎﺭ ﻭ ﻮﺩﻫﻢ ﻛﻔﺮﺍ ِﺑﺈﺟﻤﺎﻉ ﺍﹾﻟﻤﺴﻠﻤﲔ ، ﺑﻞ ﻳﻨﺺ ﻋﻠﹶﻰ ﺫِﻟﻚ ﺍﹾﻟﻘﺮﺁﻥ ﺍﹾﻟﻜﺮﱘ ﻛﻤﺎ ﺩﱠـﺖ
ﹶ ﹸ ﹸ ﹶ ِ ﹶ ﻟ ﺟ ِ ِ ﹸ ﹾ ِ ِ ِ ِ
ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﺍﻟ ﺎِﺑﻘﺔ٧ .
ﹶ ِ ْ ﹸ ﺴ ﹶ ﹸ
٦ - ﺻﺤﻴﺢ ﻣﺴﻠﻢ- ﺍﳌﻜﱰ - )٢٠١(
٧ - ﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ٢ / ١٠٤ ﻁ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ، ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٦ / ٦٠٣ ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ - ﺑﲑﻭﺕ ، ﻭﺇﻏﺎﺛﺔ
ﺍﻟﻠﻬﻔﺎﻥ ٢ / ٠٢١ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻁ ﻣﺼﻄﻔﻰ ﺍﳊﻠﱯ .
- 7. @ ïãbrÛa@szj½a
•@ òØöý½a@pbÐ
Ž
ﺇﻥ ﺍﻟﻌﻠﻢ ﺑﺎﳌﻼﺋﻜﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﱵ ﻻ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻘﻞ ﺍﺮﺩ،ﻭﺇﳕﺎ ﺍﻟﺴﺒﻴﻞ ﳌﻌﺮﻓﺘـﻬﻢ
ﹸ
. ﻫﻮ ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻭ ﻋﻦ ﺭﺳﻮﻟﻪ
ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﺗﻔﻴﺪ ﺑﻮﺟﻮﺩ ﺍﳌﻼﺋﻜﺔ ﻭﺗﺬﻛﺮ ﺻﻔﺎﻢ ﺍﳋﹶﻠﻘﻴﺔ ﻭﺍ ﹸﻠﻘﻴﺔ :
ﳋ
ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ
ﺻﻔﺎﻢ ﺍﳋﻠﻘﺔ
ﹶ ﹾ ِﻴ ِ
١( ﺃﻭﻟﻮ ﺃﺟﻨﺤﺔ :
ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥ ﻟﻠﻤﻼﺋﻜﺔ ﺃﺟﻨﺤﺔ. ﻗﺎﻝ ﺗﻌﺎﱃ : }ﺍﹾﻟﺤﻤﺪ ِﻟﱠـﻪ ﻓﹶـﺎﻃﺮ ﺍﻟ ـﻤﺎﻭﺍﺕ
ِ ِِ ﺴ ﻠ ِ ﱠ
ﻭﺍﹾﻟﺄﺭﺽ ﺟﺎﻋﻞ ﺍﹾﻟﻤﻠﹶﺎِﺋﻜﺔ ﺭﺳﻠﺎ ﹸﻭﻟِﻲ ﹶﺃﺟِﻨﺤﺔ ﻣﹾﺜﻨﻰ ﻭﹸﺛﻠﹶﺎﺙ ﻭﺭﺑﺎﻉ ﻳﺰِﻳﺪ ﻓِﻲ ﺍﹾﻟﺨﻠﻖ ﻣﺎ ﻳﺸـﺎﺀ
ﹾ ِ ٍ ﹶ ﹶ ِ ِ ِ ﹶ ِ ﹰ ﺃ
ِﺇﻥ ﺍﻟﻠﻪ ﻋﻠﹶﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪِﻳﺮ{ )١( ﺳﻮﺭﺓ ﻓﺎﻃﺮ .
ﱠ ﱠ ﹸ ﱢ ٍ ﹶ
ﻭﳑﻦ ﺯﺍﺩ ﺍﷲ ﰲ ﻋﺪﺩ ﺃﺟﻨﺤﺘﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،ﻓﻌﻦ ﺍﻟﺸﻴﺒﺎِﻧﻰ ﻗﹶﺎﻝ ﺳﺄﹾﻟﺖ ﺯ ﺍ ﻋﻦ ﻗﻮِﻟﻪ
ﹶ ﹶ ِ ﺭ ﹶ ِ ِ
ﺗﻌﺎﻟﹶﻰ ) ﻓﻔﻜﹶﺎﻥ ﻗﹶﺎﺏ ﻗﻮﺳﻴﻦ ﹶﺃﻭ ﹶﺃﺩﻧﻰ )٩( ﻓﺄﻭﺣﻰ ِﺇﻟﹶﻰ ﻋﺒﺪﻩ ﻣﺎ ﹶﺃﻭﺣﻰ )٠١( ]ﺍﻟﻨﺠﻢ : ٩
ِِ ﹶﹶ ﹶ ﹶ ﹶ ِ
٨
- ١١[ ( ﻗﹶﺎﻝ ﹶﺃﺧﺒﺮﻧﺎ ﻋﺒﺪ ﺍﻟﻠﻪ ﹶﺃﻥ ﻣﺤﻤﺪﺍ - - ﺭﺃﹶﻯ ﺟﺒﺮِﻳﻞ ﹶﻟﻪ ﺳﺘﻤِﺎﹶﺋﺔ ﺟﻨﺎﺡ .
ِ ﹶ ٍ ِ ِ ﹶ ﱠِ ﱠ
٢( ﻗﺪﺭﺍﻢ ﻋﻠﻰ ﺍﻟﺘﻤﺜﻞ ﺑﺎﻟﺒﺸﺮ :
ﻭﻫﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻼﺋﻜﺘﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻤﺜﻞ ﺑﺼﻮﺭ ﺍﻟﺒﺸﺮ. ﻓﻘﺎﻝ ﻋﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﰲ ﻗﺼﺔ ﻣﺮﱘ ﺍﻟﻌﺬﺭﺍﺀ }ﻓﹶﺎﺗﺨﺬﺕ ﻣِﻦ ﻭِﻧﻬﻢ ﺣﺠﺎﺑﺎ ﻓﺄﺭﺳﻠﻨﺎ ِﺇﹶﻟﻴﻬﺎ ﻭﺣﻨﺎ ﻓﺘﻤﱠﺜﻞ ﹶﻟﻬﺎ
ﺭ ﹶ ﹶ ﹶ ﺩ ِ ِ ﹶﹶ ﹾ
ﺑﺸﺮﺍ ﺳﻮﺎ{ )٧١( ﺳﻮﺭﺓ ﻣﺮﱘ،ﻭﻗﺎﻝ ﰲ ﻗﺼﺔ ﺿﻴﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴـﻼﻡ ِ ﻳ
ﺍﻟﺬﻳﻦ ﺟﺂﺀﻭﻩ ﻋﻠﻰ ﺻﻮﺭﺓ ﺑﺸﺮ }ﻫﻞ ﹶﺃﺗﺎﻙ ﺣﺪِﻳﺚ ﺿﻴﻒ ِﺇﺑﺮﺍﻫِﻴﻢ ﺍﹾﻟﻤﻜﺮﻣﲔ{ )٤٢( ﺳﻮﺭﺓ
ﹾ ِ ﹾ ﹸ ِ
ﺍﻟﺬﺍﺭﻳﺎﺕ.ﻭﻛﺎﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺘﻤﺜﻞ ﰲ ﺻﻮﺭﺓ ﺩﺣﻴﺔ ﺍﻟﻜﻠﱯ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ. ﻭﻋﻦ ﹶﺃﺑِﻲ
ﻋﹾﺜﻤﺎﻥ ﺍﻟﻨﻬﺪ ،ﻗﹶﺎﻝ : ﹸﺃﻧِﺒﹾﺌﺖ ؛ﹶﺃﻥ ﺟﺒﺮِﻳﻞﹶ،ﻋﻠﻴﻪ ﺍﻟﺴﻼ ،ﹶﺃﺗﻰ ﺍﻟﻨِﺒﻲ ،ﻭﻋﻨﺪﻩ ﹸﺃﻡ ﺳﻠﻤﺔﹶ،ﻓﺠﻌﻞ
ِ ﹶ ﹶ ﹶ ﹶ ِ ﹶﻡ ﱠ ِ ﹶ ِ ﻱ ﹶ
٨ - ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ- ﺍﳌﻜﱰ - )٧٥٨٤ ( ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ- ﺍﳌﻜﱰ - )٠٥٤(
- 8. ﻷﻡ ﺳﻠﻤﺔ : ﻣﻦ ﻫﺬﹶﺍ،ﹶﺃﻭ ﻛﻤﺎ ﻗﹶﺎﻝ ؟ ﻗﹶﺎﻝ : ﻗﹶﺎﻟﹶـﺖ : ﻫـﺬﹶﺍ
ﹶ ﹶ ُ ﹶ ﹶ ﹶ ﻳﺤﺪ ﹸ،ﹸﺛﻢ ﻗﹶﺎﻡ،ﻓﻘﹶﺎﻝ ﺍﻟﻨِﺒﻲ
ﺙ ﹶ ﹶ
ﺩﺣﻴ ﹸ،ﻗﹶﺎﹶﻟﺖ ﹸﺃﻡ ﺳﻠﻤﺔ : ﺍﻳﻢ ﺍﷲِ،ﻣﺎ ﺣﺴﺒﺘﻪ ِﺇﻻ ِﺇﺎ ،ﺣﺘﻰ ﺳﻤﻌﺖ ﺧﻄﺒﺔ ﻧِﺒﻲ ﺍﷲ ﻳﺨﺒِـﺮ
ِ ﱠ ﻳ ﻩ ِ ﹾ ﹶ ِ ِ ﺔ ﹶ ﹶ
ﺧﺒﺮ ﺟﺒﺮِﻳﻞﹶ،ﹶﺃﻭ ﻛﻤﺎ ﻗﹶﺎﻝ.ﻗﹶﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻴﻤﻲ : ﻓﻘﻠﺖ ﻷﺑِﻲ ﻋﹾﺜﻤﺎﻥ : ﻣﻤﻦ ﺳﻤﻌﺖ ﻫـﺬﹶﺍ ؟
ﹶ ﹶ ﹶ ﹸ ِ ﹶ ﹸ ﹾ َ ﹶ ِ ِ ﹶ ِ
٩
ﻗﹶﺎﻝ : ﻣﻦ ﹸﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ..
ﹶ ِ ﹶ ِ ٍ
ﻭﻋﻦ ﺟﺎِﺑﺮٍ،ﹶﺃﻥ ﺭ ﻮﻝ ﺍﷲ ﻗﹶﺎﻝ:ﻋﺮﺽ ﻋﻠﻲ ﺍﻷﻧِﺒﻴﺎ ُ،ﻓﺈﺫﹶﺍ ﻮﺳﻰ ﺿﺮﺏ ﻣﻦ ﺍﻟﺮﺟﺎﻝِ،ﻛﺄﻧﻪ
ﹶﹶ ِ ﹶ ِ ﹶ َ ﺀ ﹶِ ﻣ ﱠ ﺳ ﹶ ِ
ﻣﻦ ﺭﺟﺎﻝ ﺷﻮﺀﺓﹶ،ﻭﺭﹶﺃﻳﺖ ﻋِﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ،ﻋﻠﻴﻪ ﺍﻟﺴﻼ ،ﻓﺈﺫﹶﺍ ﹶﺃﻗﺮﺏ ﻣﻦ ﺭﹶﺃﻳﺖ ِﺑﻪ ﺷﺒﻬﺎ ﻋﺮﻭﺓ
ﹶ ِ ﹶﻡ ﹶِ ﹾ ِ ﹸ ِ ِ ِ ﻨ َ
ﺑﻦ ﻣﺴ ﻮﺩٍ،ﻭﺭﹶﺃﻳﺖ ِﺇﺑﺮﺍﻫِﻴﻢ،ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪِ،ﻓﺈﺫﹶﺍ ﹶﺃﻗﺮﺏ ﻣﻦ ﺭﹶﺃﻳﺖ ِﺑﻪ ﺷﺒﻬﺎ ﺻﺎﺣﺒﻜﻢ،ﻳﻌﻨِﻲ
ِ ﹸ ﹶ ِ ﹶ ﹶِ ﹾ ِ ﻌ
ﻧﻔﺴ ،ﻭﺭﹶﺃﻳﺖ ﺟﺒﺮِﻳﻞﹶ،ﻋﻠﻴﻪ ﺍﻟﺴﻼ ،ﻓﺈﺫﹶﺍ ﹶﺃﻗﺮﺏ ﻣﻦ ﺭﹶﺃﻳﺖ ِﺑﻪ ﺷﺒﻬﺎ ﺩﺣﻴﺔ.)ﺭﻭﺍﻩ ﻣﺴـﻠﻢ (٠١-
ﹶ ِ ﹶﻡ ﹶِ ﹾ َِ ِ ﹸ ﹾ ﻪ ِ
ﻳﻌﲏ ﺃﻧﻪ ﻳﺸﺒﻬﻪ ﺣﲔ ﻳﺘﻤﺜﻞ ﰲ ﺻﻮﺭﺗﻪ ﺍﻵﺩﻣﻴﺔ .
ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﹶﺎﻝ ﺣﺪﹶﺛﻨِﻰ ﹶﺃﺑِﻰ ﻋﻤﺮ ﺑﻦ ﺍﹾﻟﺨ ﱠﺎﺏ ﻗﹶﺎﻝ ﺑﻴﻨﻤﺎ ﻧﺤﻦ ﻋﻨﺪ ﺭ ﻮﻝ ﺍﻟﻠﻪ - -
ِ ﺳ ِ ﱠ ِ ﻄ ِ ﹶ ِ ﹶ
ﺫﹶﺍﺕ ﻳﻮﻡ ِﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻨﺎ ﺭﺟﻞ ﺷﺪِﻳﺪ ﺑﻴﺎﺽ ﺍﻟﱢﺜﻴﺎﺏ ﺷﺪِﻳﺪ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ ﻻ ﻳﺮﻯ ﻋﻠﻴـﻪ ﹶﺃﺛﹶـﺮ
ﹶ ِ ِ ِ ِ ﹶ ٍ ﹾ ﹶﹶ ﹶ ﹲ ِ
ﺍﻟﺴﻔﺮ ﻭﻻ ﻳﻌﺮﻓﻪ ﻣﺎ ﹶﺃﺣﺪ ﺣﻰ ﺟﻠﺲ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒﻰ - - ﻓﺄﺳﻨﺪ ﺭﻛﺒﺘﻴﻪ ِﺇﻟﹶﻰ ﺭﻛﺒﺘﻴﻪ ﻭﻭﺿﻊ
ﹶﹶ ﹾ ِ ﹾ ِ ﹶ ِ ﹶ ِ ﹸ ِ ﻨ ﺘ ﹶ
ﻛﻔﻴﻪ ﻋﻠﹶﻰ ﻓﺨﺬﻳﻪ ﻭﻗﹶﺎﻝ ﻳﺎ ﻣﺤﻤﺪ ﹶﺃﺧِﺒﺮﻧِﻰ ﻋﻦ ﺍﻹﺳﻼﻡ. ﻓﻘﹶـﺎﻝ ﺭ ـﻮﻝ ﺍﻟﱠـﻪ - - »
ﹶ ﱠ ِ ﹶ ِ ﹶ ِ ﹶ ِ ِ ﹶ ِ ﹶ ﹶ ﺳ ﹸ ﻠ ِ
ﺍﻹﺳﻼﻡ ﹶﺃﻥ ﺗﺸﻬﺪ ﹶﺃﻥ ﻻ ِﺇﹶﻟﻪ ِﺇﻻ ﺍﻟﻠﻪ ﻭﹶﺃﻥ ﻣﺤﻤﺪﺍ ﺭ ﻮﻝ ﺍﻟﻠﻪ ﻭﺗﻘِﻴﻢ ﺍﻟﺼﻼﺓ ﻭﺗﺆِﺗﻰ ﺍﻟﺰﻛﹶـﺎﺓ
ِ ﹶ ﹾ ﹾ ﹶ ﱠ ﱠ ﱠ ﺳ ﹸ ﱠ ِ ﹶ ﹶ ﹶ
ﻭﺗ ﻮﻡ ﺭﻣﻀﺎﻥ ﻭﺗﺤﺞ ﺍﹾﻟﺒﻴﺖ ِﺇﻥ ﺍﺳﺘﻄﻌﺖ ِﺇﹶﻟﻴﻪ ﺳﺒِﻴﻼ. ﻗﹶﺎﻝ ﺻﺪﻗﺖ. ﻗﹶﺎﻝ ﻓﻌﺠﺒﻨﺎ ﹶﻟﻪ ﻳﺴـﺄﹸﻟﻪ
ﹶ ﺼ ﹶ ِ ﹶ ِ ﹰ ﹶ ﹾ ﹶ ﹶ ِ
ﻭﻳﺼﺪﻗﻪ. ﻗﹶﺎﻝ ﻓﺄﺧِﺒﺮﻧِﻰ ﻋﻦ ﺍﻹﳝﺎﻥ. ﻗﹶﺎﻝ » ﹶﺃﻥ ﺗﺆﻣﻦ ﺑِﺎﻟﻠﻪ ﻭﻣﻼِﺋﻜِﺘﻪ ﻭﻛﺘِﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﹾﻟﻴـﻮﻡ
ِ ﹸ ﹶ ﹶ ﹶ ِ ِ ِ ﹶ ﹾ ِ ﱠ ِ ﹶ ﹶ ِ ﹸ ِ ِ ِ
ﺍﻵﺧﺮ ﻭﺗﺆﻣﻦ ﺑِﺎﹾﻟﻘﺪﺭ ﺧﻴﺮﻩ ﻭﺷﺮﻩ «. ﻗﹶﺎﻝ ﺻﺪﻗﺖ. ﻗﹶﺎﻝ ﻓﺄﺧِﺒﺮﻧِﻰ ﻋﻦ ﺍﻹﺣﺴﺎﻥ. ﻗﹶﺎﻝ » ﹶﺃﻥ
ﹶ ﹾ ﹶ ﹶﹶ ِ ِ ِ ﹶ ﹾ ِ ِ ِ ﹶ ِ ِِ ِ
ﺗﻌﺒﺪ ﺍﻟﻠﻪ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ﻓﺈﻥ ﹶﻟﻢ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ «. ﻗﹶﺎﻝ ﻓﺄﺧِﺒﺮﻧِﻰ ﻋﻦ ﺍﻟ ﺎﻋﺔ. ﻗﹶﺎﻝ » ﻣـﺎ
ﹶ ﹶﹶ ِ ﺴ ِ ﹶ ﱠ ﹶ ﹶ ﹶِ ﹾ ﹸ ﹶِ
ﺍﹾﻟﻤﺴﹸﻮﻝ ﻋﻨﻬﺎ ِﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟ ﺎِﺋﻞ «. ﻗﹶﺎﻝ ﻓﺄﺧِﺒﺮﻧِﻰ ﻋﻦ ﹶﺃﻣﺎﺭِﺗﻬﺎ. ﻗﹶﺎﻝ » ﹶﺃﻥ ﺗﻠﺪ ﺍﻷﻣﺔ ﺭﺑﺘﻬـﺎ
ﹶ ﹾ ِ َ ﹸ ﹶ ﹶﹶ ﺌ ﹸ ﹶ ﹶ ِ ﺴ ِ
ﻭﹶﺃﻥ ﺗﺮﻯ ﺍﹾﻟﺤﻔﹶﺎﺓ ﺍﹾﻟﻌﺮﺍﺓ ﺍﹾﻟﻌﺎﹶﻟﺔ ﺭﻋﺎﺀ ﺍﻟ ﺎﺀ ﻳﺘﻄﹶﺎﻭﹸﻮﻥ ﻓِﻰ ﺍﹾﻟﺒﻨﻴﺎﻥ «. ﻗﹶﺎﻝ ﹸﺛﻢ ﺍﻧﻄﻠﻖ ﻓﻠِﺒﹾﺜﺖ ﻣﻠﺎ
ﹶ ﹶﹶ ﹶﹶ ِ ﻴ ِ ﹶ ﹶ ﹶ ِ َ ﺸ ِ ﻟ ﹶ ﹾ
٩ - ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ- ﺍﳌﻜﱰ - )٤٣٦٣ ( ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ- ﺍﳌﻜﱰ - )٩٦٤٦ (
٠١ - ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ - )٤ / ٩٩٦( )٠٣٩٢( ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ- ﺍﳌﻜﱰ - )١٤٤ ( -ﺍﻟﻀﺮﺏ : ﺍﳋﻔﻴﻒ ﺍﻟﻠﺤﻢ ﺍﳌﻤﺸﻮﻕ
ﺍﳌﺴﺘﺪﻕ
- 9. ﹸﺛﻢ ﻗﹶﺎﻝ ﻟِﻰ » ﻳﺎ ﻋﻤﺮ ﹶﺃﺗﺪﺭِﻯ ﻣﻦ ﺍﻟ ﺎِﺋﻞ «. ﻗﻠﺖ ﺍﻟﻠﻪ ﻭﺭ ﻮﹸﻟﻪ ﹶﺃﻋﻠﻢ. ﻗﹶﺎﻝ » ﻓﺈﻧﻪ ﺟﺒﺮِﻳـﻞ
ﹸ ِ ﺴ ﹸ ﹸ ﹾ ﱠ ﺳ ﹶ ﹶ ﹶِ ِ ﹶ
ﹶﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺩِﻳﻨﻜﻢ «١١.
ﹸ ﱢ ﹸ ﹸ
٣( ﻻ ﻳﻨﺎﳍﻢ ﺳﺄﻡ ﻭﻻ ﻋﺠﺰ ﻭﻻ ﻓﺘﻮﺭ ﰲ ﻋﺒﺎﺩﻢ :
ﻋﻼﻗﺔ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﺑِﺎﻟﻠﻪ ﻫﻲ ﻋﻼﻗﺔ ﺍﹾﻟﻌﻮﺩﻳﺔ ﺍﹾﻟﺨﺎِﻟﺼﺔ ﻭﺍﻟ ﱠﺎﻋﺔ ﻭﺍﻻﻣِﺘﺜﹶﺎﻝ ﻭﺍﹾﻟﺨ ﻮﻉ ﺍﹾﻟﻤﻄﻠﹶـﻖ
ﻀ ِ ﹾ ِ ِﻄ ِ ِ ﹶ ﹶ ﹸ ﹶ ﹶ ِ ﱠ ِ ِ ﹶ ﹶ ﹸ ﺒ ِ ِ
ﻷﻭﺍﻣﺮﻩ ﻋﺰ ﻭﺟﻞ ، ﻗﹶﺎﻝ ﺗﻌﺎﻟﹶﻰ : }ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳﻦ ﺁﻣﻮﺍ ﻗﻮﺍ ﺃﹶﻧﻔﺴﻜﻢ ﻭﹶﺃﻫﻠِﻴﻜﻢ ﻧﺎﺭﺍ ﻭﹸﻮﺩﻫـﺎ
ﻗ ﻨ ﹸ ﹸ ﹸ ﹸ َِ ِ ِ ِ
ﺍﻟﺎﺱ ﻭﺍﹾﻟﺤﺠﺎﺭﺓ ﻋﻠﻴﻬﺎ ﻣﻠﹶﺎِﺋﻜﺔ ﻏﻠﹶﺎﻅ ﺷﺪﺍﺩ ﻟﹶﺎ ﻳﻌ ﻮﻥ ﺍﻟﻠﻪ ﻣﺎ ﹶﺃﻣﺮﻫﻢ ﻭﻳﻔﻌﹸﻮﻥ ﻣﺎ ﻳﺆﻣ ﻭﻥ{
ﻨ ِ ﹸ ﹶ ﹶ ﹲ ِ ﹲ ِ ﺼ ﹶ ﱠ ﹾ ﻠ ﹶ ﺮ ﹶ
)٦( ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ، ﻭﻗﺪ ﻭﺻﻔﻬﻢ ﺍﻟﻠﻪ ِﺑﺄﻧﻬﻢ ﻻ ﻳﺴﺘﻜِﺒ ﻭﻥ ﻋﻦ ﻋﺒﺎﺩِﺗﻪ ، ﻗﹶﺎﻝ ﺍﻟﻠﻪ ﺗﻌـﺎﻟﹶﻰ :
ﱠ ﹶ ﹶ ﱠ ﹶ ﹶ ﹾ ﺮ ﹶ ِ ِ
}ِﺇﻥ ﺍﱠﻟﺬِﻳﻦ ﻋِﻨﺪ ﺭﺑﻚ ﻻ ﻳﺴﺘﻜِﺒ ﻭﻥ ﻋﻦ ﻋﺒﺎﺩِﺗﻪ ﻭﻳﺴﺒ ﻮﻧﻪ ﻭﹶﻟﻪ ﻳﺴﺠ ﻭﻥ{ )٦٠٢( ﺳﻮﺭﺓ
ﱠ ﹶ ﹾ ﺮ ﹶ ِ ِ ﺤ ﺪ ﹶ
ﺍﻷﻋﺮﺍﻑ .
٢١
ﻭﻫﻢ ﻣﻨﻘﻄ ﻮﻥ ﺩﺍِﺋﻤﺎ ِﻟﻌﺒﺎﺩﺓ ﺍﻟﻠﻪ ﻭﻃﹶﺎﻋﺔ ﹶﺃﻣﺮﻩِ، ﻛﻤﺎ ﻭﺭﺩ ﻓِﻲ ﺍﻵﻳﺘﻴﻦ ﺍﻟ ﺎِﺑﻘﺘﻴﻦ .
ْ ِ ﺴ ﹶ ِ ِ ِ ﱠِ ِ ِ ﹶ ﹶ ِﻌ ﹶ
ﻭﻋﻦ ﺟﺎِﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ، ﻗﹶﺎﻝ : ﻗﹶﺎﻝ ﺭ ﻮﻝ ﺍﻟﻠﻪ : ﻣﺎ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻣﻮﺿِـﻊ
ِ ِ ِ ِ ﱠ ِ ﹶ ﹶ ﺳ ﹸ ﱠ ِ
ﻗﺪﻡ ، ﻭﻻ ﺷﺒﺮ ، ﻭﻻ ﻛﻒ ، ﺇِﻻ ﻭﻓِﻴﻪ ﻣﻠﻚ ﻗﹶﺎِﺋﻢ ﹶﺃﻭ ﻣﻠﻚ ﺭﺍﻛِﻊ ﹶﺃﻭ ﻣﻠﻚ ﺳﺎﺟﺪ ، ﻓﺈﺫﺍ ﻛﹶﺎﻥ
ِ ﹶ ﹶ ﹶ ِ ﹶِ ﹶ ﹶ ﹶ ٍِ ﹶ ٍِ
ﻳﻮﻡ ﺍﹾﻟﻘﻴﺎﻣﺔ ، ﻗﹶﺎﹸﻮﺍ : ﺟﻤِﻴﻌﺎ ﺳﺒﺤﺎﻧﻚ ﻣﺎ ﻋﺒﺪﻧﺎﻙ ﺣﻖ ﻋﺒﺎﺩِﺗﻚ ، ﺇِﻻ ﹶﺃﺎ ﹶﻟﻢ ﻧﺸﺮﻙ ِﺑﻚ ﺷﻴﺌﹰﺎ
ﻧ ِ ِ ِ ِ ﻟ
٣١
.
ﻭﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦِ ﻣﺤﺮﺯٍ، ﹶﺃﻥ ﺣﻜِﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ﻗﹶﺎﻝ: ﺑﻴﻨﻤﺎ ﺭ ﻮﻝ ﺍﷲ ﻣﻊ ﹶﺃﺻﺤﺎِﺑﻪ ِﺇﺫ ﻗﹶﺎﻝ
ِ ﹾ ﹶ ﺳ ﹸ ِ ﹾ ﹶ ِ ﱠ ٍ ِ ﹶ
ﹶﻟﻬﻢ: ﻫﻞ ﺗﺴﻤ ﻮﻥ ﻣﺎ ﹶﺃﺳﻤﻊ ؟ ﻗﹶﺎﹸﻮﺍ: ﻣﺎ ﻧﺴﻤﻊ ﻣﻦ ﺷﻲﺀ ﻳﺎ ﺭ ﻮﻝ ﺍﷲِ، ﻗﹶﺎﻝ ﺭ ﻮﻝ ﺍﷲ
ﹶ ﺳ ﹸ ِ ٍ ِ ﺳ ﹶ ﻟ ﹾ ﻌ ﹶ
: ِﺇﻲ ﹶﻟﺄﺳﻤﻊ ﹶﺃﻃِﻴﻂ ﺍﻟﺴﻤﺎﺀِ، ﻭﻣﺎ ﺗﻠﹶﺎﻡ ﹶﺃﻥ ﺗِﺌﻂ ، ﻭﻣﺎ ﻓِﻴﻬﺎ ﻣﻮﺿﻊ ﻗﺪﻡ ِﺇﱠﺎ ﻭﻋﻠﻴﻪ ﻣﻠﻚ
ِ ﹶ ٍ ﻟ ﹶ ِ ﹶ ﹾ ﱠ ﻧ ﹶ ﹶ
٤١
ﺇ ﺎ ﺳﺎﺟ ،ﻭِﺇ ﺎ ﻗﹶﺎِﺋﻢ
ﻣ ِﺪ ﻣ
١١ - ﺻﺤﻴﺢ ﻣﺴﻠﻢ- ﺍﳌﻜﱰ - )٢٠١ ( -ﺍ ُﻧﻒ : ﺍﳌﺴﺘﺄﻧﻒ ﺍﻟﺬﻯ ﱂ ﻳﺴﺒﻖ ﺑﻪ ﻗﺪﺭ -ﻳﺘﻘﻔﺮ : ﻳﻄﻠﺐ ﻭﻳﺘﺘﺒﻊ ﻭﳚﻤﻊ
ﻷ
٢١ - ﺇﻏﺎﺛﺔ ﺍﻟﻠﻬﻔﺎﻥ ٢ / ٢٢١ .
٣١ - ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ - )٢ / ٥٥٢( )٠٣٧١( ﻭﺍﻟﺼﺤﻴﺤﺔ ) ٩٥٠١( ﺣﺴﻦ ﻟﻐﲑﻩ
٤١ - ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ - )٣ / ٧٦١( )٤٣١١ ( ﺻﺤﻴﺢ
- 10. : ِﺇﻥ ﺍﻟﺴﻤﺎﺀ ﹶﺃﻃﺖ ﻭﺣﻖ ﹶﻟﻬﺎ ﹶﺃﻥ ﺗِﺌﻂ ﻣـﺎ ﻓِﻴﻬـﺎ
ﹾ ﱠ ﱠ َ ﱠ ﻭﻋﻦ ﹶﺃﺑِﻲ ﺫ ،ﻗﹶﺎﻝ: ﻗﹶﺎﻝ ﺭ ﻮﻝ ﺍﷲ
ﹶﺭ ﹶ ﹶ ﺳ ﹸ ِ
ﻣﻮﺿﻊ ﹶﺃﺭﺑﻊ ﹶﺃﺻﺎِﺑﻊ ِﺇﱠﺎ ﻭﻓِﻴﻪ ﻣﻠﻚ ﺳﺎﺟﺪ ، ﻭﺍﷲ ﹶﻟﻮ ﺗﻌﻠ ﻮﻥ ﻣﺎ ﹶﺃﻋﻠﻢ ﹶﻟﻀﺤﻜﺘﻢ ﻗﻠِﻴﻠﹰﺎ ﻭﹶﻟﺒﻜﻴﺘﻢ
ِ ﹶﻤ ﹶ ﹶ ِ ﹾ ﹶ ﹶ ﻟ ِ ﹶ ِ ِ ِ
٥١
ﻛِﺜﲑﺍ ﻭﻟﹶﺨﺮﺟﺘﻢ ِﺇﻟﹶﻰ ﺍﻟﺼﻌﺪﺍﺕ ﺗﺠﺄ ﻭﻥ ِﺇﻟﹶﻰ ﺍﷲ
ِ ِ ﹶﺭ ﹶ ﹶ
ﻓﺎﳌﻼﺋﻜﺔ ﻛﺜﲑﻭ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺗﻌﺎﱃ: ﲪﺪﺍ ﻭﺗﺴﺒﻴﺤﺎ ﻭﺗﱰﻳﻬﺎ ﻭﻃﺎﻋﺔ ﻷﻭﺍﻣﺮﻩ ﺩﻭﻥ ﻛﻠﻞ
ٍ ﹲ
ﺃﻭ ﻣﻠﻞ، ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ : }ﻭﹶﻟﻪ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﹾﻟﺄﺭﺽ ﻭﻣﻦ ﻋﻨﺪﻩ ﻟﹶﺎ ﻳﺴﺘﻜِﺒ ﻭﻥ ﻋـﻦ
ِ ﹶ ِ ِ ﹾ ﺮ ﹶ ٍ
ﻋﺒﺎﺩِﺗﻪ ﻭﻟﹶﺎ ﻳﺴﺘﺤﺴ ﻭﻥ )٩١( ﻳﺴﺒ ﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻟﹶﺎ ﻳﻔﺘ ﻭﻥ )٠٢( {]ﺍﻷﻧﺒﻴـﺎﺀ/٩١-
ﹾﺮ ﹶ ﺤ ﹶ ﱠ ﹶ ِ ِ ِ ﺮ ﹶ
٠٢[
ﻭﺍﳌﻼﺋﻜﺔ،ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻨﺪ ﺍﻟﹼﻪ ﺬﺍ ﺍﳌﻜﺎﻥ ﺍﻟﺮﻓﻴﻊ،ﱂ ﲣﺮﺝ ﻢ ﻣﱰﻟﺘﻬﻢ ﻫﺬﻩ ﻋﻦ ﺃﻥ ﻳﻜﻮﻧـﻮﺍ
ﻠ
ﻋﺒﺎﺩﺍ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﹼﻪ ﻳﺪﻳﻨﻮﻥ ﻟﻪ ﺑﺎﻟﻮﻻﺀ ﻭﻳﺘﻘﺮﺑﻮﻥ ﺇﻟﻴﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ : » ﻳﺴﺒ ﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻬﺎﺭ ﻻ
ﺤ ﹶ ﱠ ﹶ ﻨ ﻠ
ﻳﻔﺘ ﻭﻥ «.. ﺇﻢ ﰱ ﻋﺒﺎﺩﺓ ﺩﺍﺋﻤﺔ ﻣﺘﻄﻠﺔ،ﻭﺫﻛﺮ ﻟﹼﻪ ﻻ ﻳﻔﺘﺮﻭﻥ ﻋﻨﻪ!
ﻠ ﹾﺮ ﹶ
ﻭﺍﻟﺴﺆﺍﻝ ﻫﻨﺎ،ﻫﻮ : ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺼﻔﺎﺀ ﺍﻟﻨﻮﺭﺍﱏ ﺍﻟﺬﻱ ﺧﻠﻘـﻮﺍ ﻣﻨـﻪ،ﻭﻋﻠﻰ
ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺪﺍﺋﺒﺔ ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﺪﺍﺋﻤﺔ،ﻓﻠﻢ ﻫﺬﺍ ﺍﳋﻮﻑ ؟ ﻭﱂ ﺗﻠﻚ ﺍﳋﺸﻴﻪ ؟ ﻛﻤـﺎ ﻳﻘـﻮﻝ
ﺳﺒﺤﺎﻧﻪ : » ﻭﻳﺴﺒﺢ ﺍﻟﺮﻋﺪ ِﺑﺤﻤﺪﻩ ﻭﺍﹾﻟﻤﻼِﺋﻜﺔ ﻣﻦ ﺧِﻴﻔِﺘﻪ « )٣١ : ﺍﻟﺮﻋﺪ( ﻭﺍﳉﻮﺍﺏ ﻋﻠـﻰ
ﹶﹸ ِ ﹶ ِ ِِ
ﻫﺬﺍ،ﻫﻮ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻟﻘﺮﻢ ﻣﻦ ﺍﻟﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ،ﻭﻟﻜﻤﺎﻝ ﻣﻌﺮﻓﺘﻬﻢ ﲟﺎﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ
ﻠ
ﻣﻦ ﺟﻼﻝ ﻭﻛﻤﺎﻝ ـ ﻫﻢ ﺃﻛﺜﺮ ﻋﺒﺎﺩ ﺍﻟﹼﻪ ﻭﻻﺀ ﻟﹼﻪ،ﻭﺍﻧﻘﻴﺎﺩﺍ ﻟﻪ،ﻭﻓﻨﺎﺀ ﻓﻴﻪ .. ﻓﻤﻦ ﻛﺎﻥ ﺑﺎﻟﹼـﻪ
ﻠ ﻠ ﻠ
ﺃﻋﺮﻑ ﻛﺎﻥ ﻣﻨﻪ ﺃﺧﻮﻑ،ﻭﻣﻦ ﻛﺎﻥ ﺇﱃ ﺍﻟﹼﻪ ﺃﻗﺮﺏ ﻛﺎﻥ ﳉﻼﻟﻪ ﻭﺳﻠﻄﺎﻧﻪ ﺃﺭﻫﺐ.!
ﻠ
ﻳﻘﻮﻝ ﺍﻟﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ : » ِﺇﻤﺎ ﻳﺨﺸﻰ ﺍﻟﱠـﻪ ﻣِـﻦ ﻋِﺒـﺎﺩﻩ ﺍﹾﻟﻌﻠﹶﻤـﺎﺀ «.. ﻓﺎﻟﻌﻠﻤـﺎﺀ
ِِ ُ ﻠ ﻧ ﻠ
ﺑﺎﻟﹼﻪ،ﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﻪ،ﻫﻢ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺧﺸﻴﺔ ﻟﻪ،ﻭﻭﻻﺀ ﻟﺬﺍﺗﻪ .. ﻭﺍﳌﻼﺋﻜﺔ ﻳﻌﻠﻤﻮﻥ ﺃﻛﺜﺮ ﳑﺎ ﻳﻌﻠﻢ
ﻠ
٦١
ﺍﻟﻌﺎﳌﻮﻥ ﻣﻦ ﺟﻼﻝ ﺍﻟﹼﻪ ﻭﺳﻠﻄﺎﻧﻪ،ﻭﻋﻈﻤﺘﻪ ..
ﻠ
ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ: }ﻓﺈﻥ ﺍﺳﺘﻜﺒ ﻭﺍ ﻓﹶﺎﱠﻟﺬِﻳﻦ ﻋِﻨﺪ ﺭﺑﻚ ﻳﺴﺒ ﻮﻥ ﻟﹶﻪ ﺑِﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭ ـﻢ ﻟﹶـﺎ
ِ ﻫ ﺤ ﹶ ﱠ ِ ﹶِ ِ ﹾ ﺮ
ﻳﺴﺄ ﻮﻥ { )٨٣( ﺳﻮﺭﺓ ﻓﺼﻠﺖ.
ﹶﻣ ﹶ
٥١ - ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ - )٣ / ٨٦١( )٥٣١١( ﺣﺴﻦ
٦١ - ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ - )٩ / ٨٥٨(
- 11. ﺃﻱ ﺇﻥ ﺍﺳﺘﻜﱪ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﻮﻥ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻟﹼﻪ،ﻭﺃﺑﻮﺍ ﺃﻥ ﻳﻌﻄﻮﺍ ﻭﻻﺀﻫﻢ ﺧﺎﻟﺼـﺎ ﻣﻄﻠﻘـﺎ
ﻠ
ﻟﻪ،ﻓﺎﻟﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰱ ﻏﲎ ﻋﻨﻬﻢ،ﻭﺇﻥ ﺍﺳﺘﻜﺒﺎﺭﻫﻢ ﻫـﺬﺍ ﺳـﻴﻮﻗﻌﻬﻢ ﲢـﺖ ﻏﻀـﺐ ﻠ
ﺍﻟﹼﻪ،ﺍﻟﺬﻱ ﻻ ﻳﺮﺟﻮﻥ ﻟﻪ ﻭﻗﺎﺭﺍ،ﻭﻻ ﳜﺸﻮﻥ ﻟﻪ ﺑﺄﺳﺎ .. ﻭﻫﺬﺍ ﺿﻼﻝ ﻣﺒﲔ ﻣﻨﻬﻢ،ﺑﺎﺳﺘﺨﻔﺎﻓﻬﻢ ﻠ
ﺑﻘﺪﺭﺓ ﺍﻟﹼﻪ ﻭﺑﺄﺱ ﺍﻟﹼﻪ .. ﻓﺎﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻗﺮﺏ ﺧﻠﻖ ﺍﻟﹼﻪ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ـ ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ
ﻠ ﻠ ﻠ
ﺍﳌﻘﺮﺑﻮﻥ ـ ﱂ ﻳﻜﻦ ﳍﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺏ ﻣﺎ ﳜﻠﻴﻬﻢ ﻣﻦ ﺧﻮﻑ ﺍﻟﹼﻪ ﻭﺧﺸﻴﺘﻪ ﳊﻈﺔ ﻭﺍﺣﺪﺓ،ﺑﻞ
ﻠ
ﻟﻘﺪ ﻛﺎﻥ ﺧﻮﻓﻬﻢ ﻣﻦ ﺍﻟﹼﻪ ﻭﺧﺸﻴﺘﻬﻢ ﻟﹼﻪ ﻋﻠﻰ ﻗﺪﺭ ﻗﺮﻢ ﻣﻨﻪ .. ﻓﻜﻠﻤﺎ ﺍﺯﺩﺍﺩﻭﺍ ﻗﺮﺑﺎ ﻣﻦ ﺍﻟﹼﻪ
ﻠ ﻠ ﻠ
ﺍﺯﺩﺍﺩﻭﺍ ﺧﻮﻓﺎ ﻭﺧﺸﻴﺔ،ﻷﻢ ﻳﺮﻭﻥ ﻣﻦ ﺟﻼﻝ ﺍﻟﹼﻪ،ﻭﻳﺸﻬﺪﻭﻥ ﻣﻦ ﻋﻈﻤﺘـﻪ ﻭﻗﺪﺭﺗـﻪ ﻣـﺎﻻ
ﻠ
ﻳﺸﻬﺪﻩ ﻏﲑﻫﻢ .. ﻭﺇﻧﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺸﻬﻮﺩ،ﺗﻜﻮﻥ ﺍﳋﺸﻴﺔ ﻭﻳﻜﻮﻥ ﺍﻟﻮﻻﺀ،ﻭﳍﺬﺍ ﻓﻬـﻢ
ﻳﺴﺒﺤﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ،ﰱ ﺻﻮﺭﺓ ﻣﺘﺼﻠﺔ ﺩﺍﺋﻤﺔ،» ﻻ ﻳﺴﺄﻣﻮﻥ « ﻣـﻦ ﻫـﺬﺍ ﺍﻟﺘﺴـﺒﻴﺢ،ﻭﻻ
ﳝﹼﻮﻥ،ﺑﻞ ﻳﺰﺩﺍﺩﻭﻥ ﻣﻊ ﺩﻭﺍﻡ ﺍﻟﺘﺴﺒﻴﺢ ﻧﺸﺎﻃﺎ ﻭﻗﻮﺓ،ﳌﺎ ﳚﺪﻭﻥ ﻣﻦ ﻟﺬﺓ ﻭﺭﺿﺎ ـﺬﺍ ﺍﻟـﺬﻛﺮ
ﻠ
٧١
ﺍﳌﺘﺼﻞ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﻄﻊ ﺑﻪ ﺃﻧﺴﻬﻢ ﻭﺣﺒﻮﺭﻫﻢ ﰱ ﻣﻨﺎﺟﺎﺓ ﺭﻢ ..
ﻭﻋﻦ ﺣﻜِﻴﻢ ﺑﻦ ﺣﺰﺍﻡٍ،ﻗﹶﺎﻝ : ﺑﻴﻨﻤﺎ ﺭ ﻮﻝ ﺍﻟﻠﻪ ﻓِﻲ ﹶﺃﺻﺤﺎِﺑﻪِ،ِﺇﺫ ﻗﹶﺎﻝ ﹶﻟﻬﻢ : ﺗﺴﻤ ﻮﻥ ﻣﺎ
ﻌ ﹶ ﹾ ﹶ ﺳ ﹸ ﱠ ِ ﹶ ِ ِ
ﹶﺃﺳﻤﻊ ؟ ﻗﹶﺎﹸﻮﺍ : ﻣﺎ ﻧﺴﻤﻊ ﻣﻦ ﺷﻲﺀٍ،ﻗﹶﺎﻝ : ِﺇﻲ ﻷﺳﻤﻊ ﹶﺃﻃِﻴﻂ ﺍﻟ ـﻤﺎﺀِ،ﻭﻣﺎ ـﻼﻡ ﹶﺃﻥ
ﺗ ﹾ ِ ﹶ ﻧ َ ﹶ ﺴ ﻟ
٨١
ﺗِﺌ ﱠ،ﻭﻣﺎ ﻓِﻴﻬﺎ ﻣﻮﺿﻊ ﺷﺒﺮ ﺇِﻻ ﻭﻋﻠﻴﻪ ﻣﻠﻚ ﺳﺎﺟﺪ ﹶﺃﻭ ﻗﹶﺎِﺋﻢ ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ.
ٍ ِ ِ ﹶ ِ ﹶ ِ ﻂ
٤( ﻗﺪﺭﺍﻢ ﺍﻟﻌﻈﻴﻤﺔ :
ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﺍﳌﻼﺋﻜﺔ ﺑﻘﺪﺭﺍﺕ ﻋﻈﻴﻤﺔ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻣﺎ ﻛﻠﻔﻬﻢ ﺑﻪ ﻣﻦ ﺃﻋﻤﺎﻝ، ﻣﺜﻞ : ﺗـﺪﺑﲑ
ﺃﻣﺮ ﺍﳋﻼﺋﻖ،ﻭﺣﺮﺍﺳﺔ ﺍﻟﺴﻤﺎﺀ،ﻭﺇﻫﻼﻙ ﺍﻟﻈﺎﳌﲔ،ﻭﻧﻔﺦ ﺍﻷﺭﻭﺍﺡ ﻭﻗﺒﻀﻬﺎ،ﻭﻧﻔﺦ ﺍﻟﺼﻮﺭ،ﻭﺍﻟﻘﻴﺎﻡ
ﺑﺄﻋﻤﺎﻝ ﺧﺰﺍﻧﺔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻛﻤﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ .
٥( ﺗﺄﺫﻳﻬﻢ ﳑﺎ ﻳﺘﺄﺫﻯ ﻣﻨﻪ ﺑﻨﻮ ﺁﺩﻡ :
٧١ - ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ - )٢١ / ٣٢٣١(
٨١ - ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ - )٣ / ١٣٣( )١٥٠٣( ﻭﺍﻟﺼﺤﻴﺤﺔ )٢٥٨( ﻭﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )٥٩( ﺻﺤﻴﺢ ﻟﻐﲑﻩ
-ﺍﻷﻃﻴﻂ : ﺃﺻﻮﺍﺕ ﺍﻹﺑﻞ ﻭﺍﳌﺮﺍﺩ ﻭﺟﻮﺩ ﺃﺻﻮﺍﺕ ﺷﺪﻳﺪﺓ ﺩﻻﻟﺔ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﳌﻼﺋﻜﺔ ﻭﺍﺯﺩﺣﺎﻣﻬﺎ- ﺃﻁ : ﺻـﻮﺕ ﻭﺍﳌـﺮﺍﺩ
ﻛﺜﺮﺕ ﺍﳌﻼﺋﻜﺔ ﻓﻴﻬﺎ ﺣﱴ ﺃﺣﺪﺛﺖ ﺻﻮﺗﺎ ﻭﺿﺠﺔ
- 12. - ﻗﹶﺎﻝ » ﻣﻦ ﹶﺃﻛﻞ ﻣﻦ ﻫﺬﻩ ﺍﹾﻟﺒﻘﻠﺔ ﺍﻟﱡﻮﻡ - ﻭﻗﺎﻝ ﻣﺮﺓ
ﹶ ﹶ ﹶ ِ ِ ِ ﹾﹶ ِ ﺜ ِ ﹶ ﹶ ﹰ ﻓﻌﻦ ﺟﺎِﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﻋﻦ ﺍﻟﻨِﺒﻰ -
ِ ِ ِ ﱠِ ِ
ﻣﻦ ﹶﺃﻛﻞ ﺍﹾﻟﺒﺼﻞ ﻭﺍﻟﱡﻮﻡ ﻭﺍﹾﻟﻜ ﺍﺙ - ﻓﻼ ﻳﻘﺮﺑﻦ ﻣﺴﺠﺪﻧﺎ ﻓﺈﻥ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﺗﺘﺄ ﱠﻯ ﻣ ﺎ ﻳﺘﺄ ﱠﻯ ﻣﻨﻪ
ﹶ ﹶ ﹶ ﺜ ﹸﺮ ﹶ ﹶ ﹶ ﹾ ِ ﹶِ ﱠ ﹶ ﹶ ﹶ ﹶﺫ ِﻤ ﹶﺫ ِ
ﺑﻮ ﺁﺩﻡ « ﺭﻭﺍﻩ ﻣﺴﻠﻢ.٩١.
ﻨ
٦( ﻻ ﻳﺄﻛﻠﻮﻥ ﻭﻻ ﻳﺸﺮﺑﻮﻥ ﻭﻻ ﻳﺘﻨﺎﻛﺤﻮﻥ :
ﻗﺪﻡ ﺍﻟﻨﱯ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻀﻴﻔﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻋﺠﻼ ﺣﻨﻴﺬﺍ ﻓﻠﻢ ﻳﺄﻛﻠﻮﺍ ﻣﻨﻪ،ﻗﺎﻝ ﺗﻌﺎﱃ
ﹰ
:} ﻫﻞ ﹶﺃﺗﺎﻙ ﺣﺪِﻳﺚ ﺿﻴﻒ ِﺇﺑﺮﺍﻫِﻴﻢ ﺍﹾﻟﻤﻜﺮﻣﲔ )٤٢( ِﺇﺫ ﺩﺧﹸﻮﺍ ﻋﻠﻴﻪ ﻓﻘﹶﺎﹸﻮﺍ ﺳﻠﹶﺎﻣﺎ ﻗﹶﺎﻝ ﺳﻠﹶﺎﻡ
ﹶ ﹾ ﻠ ﹶ ِ ﹶ ﻟ ﹾ ِ ﹾ ﹸ ِ
ﻗﻮﻡ ﻣﻨﻜ ﻭﻥ )٥٢( ﻓﺮﺍﻍ ِﺇﻟﹶﻰ ﹶﺃﻫﻠﻪ ﻓﺠﺎﺀ ِﺑﻌﺠﻞ ﺳﻤﲔ )٦٢( ﻓﻘﺮﺑﻪ ِﺇﹶﻟﻴﻬﻢ ﻗﹶﺎﻝ ﹶﺃﻟﹶﺎ ﺗـﺄﻛﹸﻮﻥ
ﹾ ﹸﻠ ﹶ ﹶﹶ ِ ﹶ ِ ِﹶ َ ِ ٍ ِ ٍ ﹶ ﹶ ﹶ ﹶﺮ ﹶ
)٧٢( ﻓﺄﻭﺟﺲ ﻣﻨﻬﻢ ﺧِﻴﻔﺔ ﻗﹶﺎﹸﻮﺍ ﻟﹶﺎ ﺗﺨﻒ ﻭﺑﺸ ﻭﻩ ِﺑﻐﻠﹶﺎﻡ ﻋﻠِﻴﻢ )٨٢({ ]ﺍﻟﺬﺍﺭﻳﺎﺕ : ٤٢ -
ﺮ ٍ ٍ ﹶﹶ ِ ﹶ ﹰ ﻟ
٨٢[
ﻗﻮﻟﻪ ﺗﻌﺎﱃ : » ﻓﹶﺮﺍﻍ ﺇِﱃ ﹶﺃﻫﻠﻪ ﻓﹶﺠـﺎﺀ ِﺑﻌﺠـﻞ ﺳـﻤﲔ «..ﺭﺍﻍ ﻷﻫﻠـﻪ : ﺃﻱ ﻣـﺎﻝ ﺇﱃ
ِ ٍ َ ِ ٍ ِ ِ ﹶ
ﺃﻫﻠﻪ،ﻭﺍﻧﺴﺮﺏ ﺇﻟﻴﻬﻢ ﰱ ﺧﻔﺔ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﺎﺷﻒ ﺿﻴﻔﻪ ﲟﺎ ﻳﺮﻳﺪ ﻣﻦ ﺇﻛـﺮﺍﻣﻬﻢ ﻭﺇﻋـﺪﺍﺩ
ﺍﻟﻄﻌﺎﻡ ﳍﻢ .. ﻓﺬﻟﻚ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﳛﺮﺝ ﺍﻟﻀﻴﻒ،ﻭﳛﻤﻠﻪ ﻋﻠﻰ ﺃﻥ ﻳﻄﻠﺐ ﺇﱃ ﻣﻀﻴﻔﻪ ﺃﹼﺎ ﻳﻔﻌﻞ
ﻟ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ : » ﻓﻘﺮﺑﻪ ِﺇﹶﻟﻴﻬﻢ ﻗﺎﻝ ﺃﹶﻻ ﺗﺄﻛﹸﻮﻥ « ؟ ـ ﻫﻨﺎ ﺇﳚﺎﺯ ﺣﺬﻑ ﺩﻝ ﻋﻠﻴﻪ ﺍﳌﻘﺎﻡ ..ﺃﻱ
ﹼ ﹶ ﹶ ِ ﹶ ﹾ ﹸﻠ ﹶ
ﻓﻘ ﺑﻪ ﺇﻟﻴﻬﻢ،ﻓﻠﻢ ﳝﺪﻭﺍ ﺃﻳﺪﻳﻬﻢ ﺇﻟﻴﻪ،ﻭﱂ ﻳﻘﺒﻠﻮﺍ ﻋﻠﻰ ﺍﻷﻛﻞ ﻣﻨﻪ،ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﺍﻟﻀﻴﻒ ﺣـﲔ
ﺮ
ﻳﻘ ﻡ ﺇﻟﻴﻪ .. ﺍﻟﻄﻌﺎﻡ ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ ﻣﻨﻬﻢ ﻧﻜـﺮﻫﻢ،ﻭﺃﻭﺟﺲ ﻣﻨـﻬﻢ ﺧﻴﻔـﺔ،ﻭﻗﺎﻝ : » ﺃﹶﻻ ﺪ
ﺗﺄﻛﹸﻮﻥ ؟ «..
ﹾ ﹸﻠ ﹶ
ﻗﻮﻟﻪ ﺗﻌﺎﱃ : » ﻓﺄﻭﺟﺲ ﻣﻨﻬﻢ ﺧِﻴﻔﺔ ﻗﺎﹸﻮﺍ ﻻ ﺗﺨﻒ ﻭﺑﺸ ﻭﻩ ِﺑ ﻼﻡ ﻋﻠِﻴﻢ «..ﻭﻫﻨﺎ ﻛـﻼﻡ
ﺮ ﻐ ٍ ٍ ﹶﹶ ِ ﹶ ﹰ ﻟ
ﳏﺬﻭﻑ ﺃﻳﻀﺎ .. » ﻗﺎﻝ ﺃﻻ ﺗﺄﻛﻠﻮﻥ «.. ﻓﻠﻢ ﻳﺄﻛﻠﻮﺍ،ﻭﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﳍﺬﻩ ﺍﻟـﺪﻋﻮﺓ ﺍـﺪﺩﺓ
ﺇﻟﻴﻬﻢ » ﻓﺄﻭﺟﺲ ﻣﻨﻬﻢ ﺧﻴﻔﺔ « ﺃﻱ ﻓﺎﺯﺩﺍﺩ ﺇﺣﺴﺎﺳﻪ ﺑﺎﳋﻮﻑ ﻣﻨﻬﻢ،ﻭﻗﻮﻯ ﻋﻨﺪﻩ ﺍﻟﺸـﻌﻮﺭ
ﺍﻟﺬﻱ ﻭﻗﻊ ﰱ ﻧﻔﺴﻪ ﻣﻦ ﺃﻭﻝ ﺩﺧﻮﳍﻢ ﻋﻠﻴﻪ،ﻭﻟﻘﺎﺋﻬﻢ ﻟﻪ ..
» ﻗﺎﻟﻮﺍ ﻻ ﲣﻒ ﻭﺑﺸﺮﻭﻩ ﺑﻐﻼﻡ ﻋﻠﻴﻢ « ـ ﺃﻱ ﺃﻢ ﺣﲔ ﺭﺃﻭﺍ ﻣﺎ ﺍﻧﻄﺒﻊ ﻋﻠﻰ ﻭﺟﻪ ﺇﺑـﺮﺍﻫﻴﻢ
ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺘﻮﺟﺲ ﻭﺍﳋﻮﻑ،ﺳﻜﻨﻮﺍ ﻣﻦ ﺭﻭﻋﻪ،ﻭﻗﺎﻟﻮﺍ ﻟﻪ : ﻻ ﲣﻒ،ﰒ ﺃﻟﻘﻮﺍ ﺇﻟﻴـﻪ ـﺬﻩ
ﺍﻟﺒﺸﺮﻯ ﺍﳌﺴﻌﺪﺓ،ﻭﻫﻰ ﺃﻥ ﻳﻮﻟﺪ ﻟﻪ ﺍﻟﻮﻟﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﺘﻈﺮﻩ ﻣﻨﺬ ﺷﺒﺎﺑﻪ ﺍﻷﻭﻝ،ﻭﻫﺎ ﻫﻮ ﺫﺍ ﻭﻗﺪ
٩١
-ﺻﺤﻴﺢ ﻣﺴﻠﻢ- ﺍﳌﻜﱰ - )٢٨٢١(
- 13. ﺑﻠﻎ ﻣﻦ ﺍﻟﻜﱪ ﻋﺘﺎ،ﻭﺃﺧﻠﻰ ﻳﺪﻳﻪ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﺍﻭﺩﻩ،ﻭﺧﺎﺻﺔ ﺃﻥ ﺍﻣﺮﺃﺗﻪ ﻛﺎﻧﺖ
ﻴ
ﻋﻘﻴﻤﺎ،ﰒ ﺍﺟﺘﻤﻊ ﻣﻊ ﻫﺬﺍ ﺍﻟﻌﻘﻢ ﲡﺎﻭﺯﻫﺎ ﺍﻟﻌﻤﺮ ﺍﻟﺬﻱ ﺗﻠﺪ ﻓﻴﻪ ﺍﻟﻨﺴﺎﺀ ـ ﻫﺎ ﻫﻮ ﺫﺍ ﻳﺘﻠ ﹼﻰ ﻫﺬﻩ
ﻘ
ﺍﻟﺒﺸﺮﻯ ﺍﳌﺴﻌﺪﺓ.ﻭﺍﻟﻐﻼﻡ ﺍﻟﺬﻱ ﺑﺸﺮ ﺑﻪ ﻫﻮ ﺇﺳﺤﻖ،ﻣﻦ ﺯﻭﺟﻪ ﺳﺎﺭﺓ .. » ﻭﺍﻟﻌﻠﻴﻢ «،ﻣﺒﺎﻟﻐـﺔ
ﻣﻦ ﺍﻟﻌﻠﻢ،ﻭﺍﻟﻌﻠﻢ ﻛﺎﻥ ﺻﻔﺔ ﺑﺎﺭﺯﺓ ﻣﻦ ﺻﻔﺎﺕ ﺇﺳﺤﻖ،ﻛﻤﺎ ﻛﺎﻥ ﺍﳊﻠﻢ ﺍﻟﺼـﻔﺔ ﺍﻟﺒـﺎﺭﺯﺓ ﰱ
٠٢
ﺇﲰﺎﻋﻴﻞ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ : » ﻓﺒﺸﺮﻧﺎﻩ ِﺑ ﻼﻡ ﺣﻠِﻴﻢ « )١٠١ : ﺍﻟﺼﺎﻓﺎﺕ(.
ﹶ ﻐ ٍ ٍ
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻓﺨﺮ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﺯﻱ ﰲ ﺗﻔﺴﲑﻩ: ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻻ ﻳﺄﻛﻠﻮﻥ ﻭﻻ ﻳﺸـﺮﺑﻮﻥ
ﻭﻻ ﻳﻨﻜﺤﻮﻥ،ﻳﺴﺒﺤﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻔﺘﺮﻭﻥ،ﻭﺃﻣﺎ ﺍﳉﻦ ﻭﺍﻟﺸـﻴﺎﻃﲔ ﻓـﺈﻢ ﻳـﺄﻛﻠﻮﻥ
ﻭﺷﺮﺑﻮﻥ،ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺮﻭﺙ ﻭﺍﻟﻌﻈﻢ : ﺇﻧﻪ ﺯﺍﺩ ﺇﺧﻮﺍﻧﻜﻢ ﻣﻦ ﺍﳉﻦ ﻭﺃﻳﻀﺎ ﻓـﺈﻢ
ﹰ
١٢
ﻳﺘﻮﺍﻟﺪﻭﻥ ﻗﺎﻝ ﺗﻌﺎﱃ : }ﹶﺃﻓﺘّﺘﺨ ﹸﻭﻧﻪ ﻭﺫﺭّﻳﺘﻪ ﺍ ﹶﺃﻭِﻟﻴﺂﺀ ﻣِﻦ ﻭﻧِﻰ{ )ﺍﻟﻜﻬﻒ : ٠٥(..
َ ﺩ ﹶ ِﺬ ﹸ ِّ
٧(- ﻧﻔﻲ ﺍﻷﻧﻮﺛﺔ ﻋﻨﻬﻢ :
ﺃﻧﻜﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﺷﺪ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻭﺻﻔﻮﺍ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻷﻧﻮﺛـﺔ ﻓﻘـﺎﻝ
ﺗﻌﺎﱃ: }ﻭﺟﻌﹸﻮﺍ ﺍﹾﻟﻤﻠﹶﺎِﺋﻜﺔ ﺍﱠﻟﺬِﻳﻦ ﻫﻢ ﻋﺒﺎﺩ ﺍﻟﺮﺣﻤﻦ ِﺇﻧﺎﺛﹰﺎ ﹶﺃﺷﻬ ﻭﺍ ﺧﻠﻘﻬﻢ ﺳﺘﻜﺘﺐ ﺷﻬﺎﺩﺗﻬﻢ
ِ ﺪ ﹾ ﹶ ﹾ ﻠ ﹶ ﹶ ِ ِ
ﻭﻳﺴﺄﹸﻮﻥ{ )٩١( ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ . ﹶﻟ ﹶ
ﻭﻗﺎﻝ ﰲ ﺍﻟﻮﺟﻴﺰ : ﻻ ﻳﻮﺻﻔﻮﻥ ﺑﺎﻟـﺬﻛﻮﺭﺓ ﻭﺍﻷﻧﻮﺛـﺔ،ﻭﻻ ﻳﺘﻨـﺎﻛﺤﻮﻥ،ﻭﻻ ﻳﺘﻨﺎﺳـﻠﻮﻥ
.ﻭﺍﳌﻼﺋﻜﺔ ﻻ ﻳﺄﻛﻠﻮﻥ ﻭﻻ ﻳﺸﺮﺑﻮﻥ،ﻭﺇﻤﺎ ﻃﻌـﺎﻣﻬﻢ ﺍﻟﺘﺴـﺒﻴﺢ ﻭﺍﻟﺘـﻬﻠﻴﻞ ﻭﻻ ﳝﻠـﻮﻥ،ﻭﻻ
ﻧ
٢٢
ﻳﻔﺘﺮﻭﻥ،ﻭﻻ ﻳﺘﻌﺒﻮﻥ،ﻭﻳﺘﺼﻔﻮﻥ ﺑﺎﳊﺴﻦ،ﻭﺍﳉﻤﺎﻝ،ﻭﺍﳊﻴﺎﺀ،ﻭﺍﻟﻨﻈﺎﻡ .
٨(- ﻗﺎﺑﻠﻴﺘﻬﻢ ﻟﻠﻔﻨﺎﺀ ﻭﺍﳌﻮﺕ :
ﳚﻮﺯ ﰲ ﺣﻖ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻔﺰﻉ ﻭﺍﻟﻔﻨﺎﺀ ﻭﺍﳌﻮﺕ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ: }ﻭﻟﹶﺎ ﺗﺪﻉ ﻣﻊ ﺍﻟﻠﻪ ِﺇﹶﻟﻬﺎ ﺁﺧﺮ ﻟﹶـﺎ
ﱠِ
ِﺇﹶﻟﻪ ِﺇﱠﺎ ﻫﻮ ﻛﻞ ﺷﻲﺀ ﻫﺎِﻟﻚ ﺇِﱠﺎ ﻭﺟﻬﻪ ﹶﻟﻪ ﺍﹾﻟﺤﻜﻢ ﻭِﺇﹶﻟﻴﻪ ﺗﺮﺟ ﻮﻥ{ )٨٨( ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ .
ﻟ ﹸ ﱡ ٍ ﻟ ﹾ ِ ﻌ ﹶ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ : }ﻭﻧﻔﺦ ﻓِﻲ ﺍﻟ ﻮﺭ ﻓﺼﻌﻖ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﻦ ﻓِﻲ ﺍﹾﻟﺄﺭﺽ ِﺇﱠﺎ ﻣﻦ ﺷـﺎﺀ
ﹶ ِ ﻟ ِ ﺼ ِ ﹶ ِ ِ
ﺍﻟﻠﻪ ﹸﺛﻢ ﻧﻔﺦ ﻓِﻴﻪ ﹸﺃﺧﺮﻯ ﻓﺈﺫﹶﺍ ﻢ ﻗﻴﺎﻡ ﻳﻨﻈ ﻭﻥ { )٨٦( ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ.
ﱠ ِ ِ ﹶ ِ ﻫ ِ ﹸﺮ ﹶ
٠٢ - ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ - )٣١ / ٦١٥(
١٢ - ﺍﳊﺒﺎﺋﻚ ﰲ ﺃﺧﺒﺎﺭ ﺍﳌﻼﺋﻚ - )١ / ٨٨( ﻭﺗﻔﺴﲑ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻯ ـ ﻣﻮﺍﻓﻖ ﻟﻠﻤﻄﺒﻮﻉ - )١ / ٢٥(
٢٢ - ﺍﻟﻮﺟﻴﺰ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ - )١ / ٤٥(
- 14. ﻭﺍﳌﻼﺋﻜﺔ ﳑﻦ ﺗﺸﻤﻠﻬﻢ ﺍﻵﻳﺔ ﻷﻢ ﻣﻦ ﺳﺎﻛﲏ ﺍﻟﺴﻤﺎﺀ،ﻗﺎﻝ ﺗﻌﺎﱃ : }ﻭﻣﺎ ﻧﺘﻨﺰﻝ ِﺇﱠﺎ ِﺑﺄﻣﺮ ﺭﺑﻚ
ﹸ ﻟ ﹶ ِ
ﹶﻟﻪ ﻣﺎ ﺑﻴﻦ ﹶﺃﻳﺪِﻳﻨﺎ ﻭﻣﺎ ﺧﻠﻔﹶﻨﺎ ﻭﻣﺎ ﺑﻴﻦ ﺫِﻟﻚ ﻭﻣﺎ ﻛﹶﺎﻥ ﺭﺑﻚ ﻧﺴﺎ{ )٤٦( ﺳﻮﺭﺓ ﻣﺮﱘ.
ﹶ ِ ﻴ ﹾ ﹶ
٩(- ﻛﺜﺮﺓ ﻋﺪﺩﻫﻢ :
ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﻼﺋﻜﺔ : }.. ﻭﻣﺎ ﻳﻌﻠﻢ ﺟﻨﻮﺩ ﺭﺑﻚ ِﺇﱠﺎ ﻫﻮ ﻭﻣﺎ ﻫﻲ ِﺇﱠـﺎ
ﹶ ﻟ ِ ﻟ
ﺫﻛﺮﻯ ِﻟﻠﺒﺸﺮ{ )١٣( ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ،
ِ ﹾ ﹾ ِ
ﺇﺎ ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﻹﺑﻄﺎﻝ ﺍﻟﺘﺨﺮﺻﺎﺕ ﺍﻟﱵ ﻳﺘﺨﺮﺻﻬﺎ ﺍﻟﻀﺎﻟﻮﻥ ﻭﻣﺮﺿﻰ ﺍﻟﻘﻠﻮﺏ ﻋﻨﺪ ﲰـﺎﻉ
ﺍﻷﺧﺒﺎﺭ ﻋﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻣﻦ ﳓﻮ: ﻣﺎ ﻫﺬﺍ ﺑﻪ ﺃﺑﻮ ﺟﻬﻞ ﰲ ﺃﻣﺮ ﺧﺰﻧﺔ ﺟﻬـﻨﻢ
ﻳﺸﻤﻞ ﺫﻟﻚ ﻭﻏﲑﻩ، ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﳍﺬﻩ ﺍﳉﻤﻠﺔ ﺣﻜﻢ ﺍﻟﺘﺬﻳﻴﻞ.
ﻭﺍﳉﻨﻮﺩ: ﲨﻊ ﺟﻨﺪ ﻭﻫﻮ ﺍﺳﻢ ﳉﻤﺎﻋﺔ ﺍﳉﻴﺶ ﻭﺍﺳﺘﻌﲑ ﻫﻨﺎ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ ﺍﻟـﱵ ﺟﻌﻠـﻬﺎ ﺍﷲ
ﻟﺘﻨﻔﻴﺬ ﺃﻣﺮﻩ ﳌﺸﺎﺘﻬﺎ ﺍﳉﻨﻮﺩ ﰲ ﺗﻨﻔﻴﺬ ﺍﳌﺮﺍﺩ.
ﻭﺇﺿﺎﻓﺔ ﺭﺏ ﺇﱃ ﺿﻤﲑ ﺍﻟﻨﱯ ﺇﺿﺎﻓﺔ ﺗﺸﺮﻳﻒ، ﻭﺗﻌﺮﻳﺾ ﺑﺄﻥ ﻣﻦ ﺷﺄﻥ ﺗﻠﻚ ﺍﳉﻨـﻮﺩ ﺃﻥ
ﺑﻌﻀﻬﺎ ﻳﻜﻮﻥ ﺑﻪ ﻧﺼﺮ ﺍﻟﻨﱯ . ﻭﻧﻔﻲ ﺍﻟﻌﻠﻢ ﻫﻨﺎ ﻧﻔﻲ ﻟﻠﻌﻠﻢ ﺍﻟﺘﻔﺼﻴﻠﻲ ﺑﺄﻋﺪﺍﺩﻫﺎ ﻭﺻـﻔﺎﺎ
ﻭﺧﺼﺎﺋﺼﻬﺎ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ، ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﺑﻌﺪﺩ ﺧﺰﻧﺔ ﺟﻬﻨﻢ ﻗﺪ ﺣﺼﻞ ﻟﻠﻨﺎﺱ ﺑـﺈﻋﻼﻡ ﻣـﻦ ﺍﷲ
٣٢
ﻟﻜﻨﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ.
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ : » ﻭﻣﺎ ﻳﻌﻠﻢ ﺟﻮﺩ ﺭﺑﻚ ِﺇﱠﺎ ﻫﻮ « ﻫﻮ ﺭﺩ ﻋﻠﻰ ﺍﳌﺴﺘﻬﺰﺋﲔ ﺍﻟﺴـﺎﺧﺮﻳﻦ،ﺍﻟﺬﻱ
ﹶ ﻨ ﻟ
ﺍﲣﺬﻭﺍ ﻣﻦ ﻋﺪﺩ ﺍﻟﺘﺴﻌﺔ ﻋﺸﺮ ﻣﺎ ﺓ ﻟﻼﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺴﺨﺮﻳﺔ،ﺣﱴ ﻟﻘﺪ ﺑﻠﻎ ﻢ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﹼﻪ ﻻ
ﻠ ﺩ
ﳝﻠﻚ ﻣﻦ ﺍﳉﻨﺪ ﺇﻻ ﻫﺆﻻﺀ ﺍﻟﺘﺴﻌﺔ ﻋﺸﺮ،ﻭﻟﻮ ﻛﺎﻥ ﳝﻠﻚ ﺃﻛﺜﺮ ﻣﻨﻬﻢ ﳉﻌﻠﻬﻢ ﻋﺸﺮﻳﻦ ﻻ ﺗﺴﻌﺔ
ﻋﺸﺮ .. ﻭﻛﺬﺑﻮﺍ ﻭﺿﻠﻮﺍ،ﻓﺈﻥ ﺟﻨﻮﺩ ﺍﻟﹼﻪ ﻻ ﺣﺼﺮ ﳍﺎ،ﻭﻻ ﻳﻌﻠﻢ ﻋﺪﺩﻫﺎ ﺇﹼـﺎ ﻫـﻮ ﺳـﺒﺤﺎﻧﻪ
ﻟ ﻠ
٤٢
ﻭﺗﻌﺎﱃ.
٣٢ - ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ - )٩٢ / ٦٩٢(
٤٢ - ﺍﻟﺘﻔﺴﲑ ﺍﻟﻘﺮﺁﱐ ﻟﻠﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ - )٥١ / ٩٩٢١(
- 15. ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﺍﻹﺳﺮﺍﺀ ﺃﻥ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﻳﺪﺧﻠﻪ ﻛﻞ ﻳﻮﻡ ﺳـﺒﻌﻮﻥ ﺃﻟـﻒ ﻣﻠـﻚ ﻻ
ﻳﻌﻮﺩﻭﻥ ﺇﻟﻴﻪ،ﻓﻌﻦ ﹶﺃﻧﺲ ﺑﻦ ﻣﺎِﻟﻚٍ، ﻗﹶﺎﻝ: ﻗﹶﺎﻝ ﺭ ﻮﻝ ﺍﷲ : ﺍﹾﻟﺒﻴﺖ ﺍﹾﻟﻤﻌ ﻮﺭ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ
ِ ﻤ ﹶ ﹶ ﺳ ﹸ ِ ِ ِ
٥٢
ﺍﻟ ﺎِﺑﻌﺔ ﻳﺪﺧﻠﻪ ﻛﻞ ﻳﻮﻡ ﺳﺒ ﻮﻥ ﹶﺃﹾﻟﻒ ﻣﻠﻚ ﹸﺛﻢ ﻟﹶﺎ ﻳ ﻮ ﻭﻥ ِﺇﹶﻟﻴﻪ ﺣﻰ ﺗ ﹸﻮﻡ ﺍﻟ ﺎﻋﺔ
ﺴ ِ ﹸ ﹸ ﱠ ٍ ﻌ ﹶ ﹶ ٍ ﻌ ﺩ ﹶ ِ ﺘ ﻘ ﺴ ﹸ
ﻭﻋﻦ ﹶﺃﺑِﻰ ﺫﺭ ﻗﹶﺎﻝ ﻗﹶﺎﻝ ﺭ ﻮﻝ ﺍﻟﻠﻪ - - » ِﺇﻰ ﹶﺃﺭﻯ ﻣﺎ ﻻ ﺗﺮﻭﻥ ﻭﹶﺃﺳﻤﻊ ﻣﺎ ﻻ ﺗﺴﻤ ﻮﻥ
ﹶ ﹶ ﹶ ﻌ ﹶ ﻧ ﹶ ﹶ ﹶ ﺳ ﹸ ﱠ ِ
ﹶﺃﻃﺖ ﺍﻟﺴﻤﺎﺀ ﻭﺣﻖ ﹶﻟﻬﺎ ﹶﺃﻥ ﺗِﺌﻂ ﻣﺎ ﻓِﻴﻬﺎ ﻣﻮﺿﻊ ﹶﺃﺭﺑﻊ ﹶﺃﺻﺎِﺑﻊ ﺇِﻻ ﻭﻣﻠﻚ ﻭﺍﺿﻊ ﺟﺒﻬﺘﻪ ﺳﺎﺟﺪﺍ
ﱠ ﹶ ِ ِ ِ ِ ﹾ ﱠ ﱠ ِ ُ
ِﻟﻠﻪ ﹶﻟﻮ ﺗﻌﻠ ﻮﻥ ﻣﺎ ﹶﺃﻋﻠﻢ ﹶﻟﻀﺤﻜﺘﻢ ﻗﻠِﻴﻼ ﻭﹶﻟﺒﻜﻴﺘﻢ ﻛِﺜﲑﺍ ﻭﻣﺎ ﺗﻠﺬﺫﹾﺗﻢ ﺑِﺎﻟﻨﺴﺎﺀ ﻋﻠﹶـﻰ ﺍﹾﻟ ﹸـﺮﺵ
ﻔ ِ ِ ﱠ ِ ﹶﻤ ﹶ ﹶ ِ ﹾ ﹶ ﹰ ﹶ ﹶ ﹶ ﱠ
ﻭﹶﻟﺨﺮﺟﺘﻢ ِﺇﻟﹶﻰ ﺍﻟﺼﻌﺪﺍﺕ ﺗﺠﺄ ﻭﻥ ِﺇﻟﹶﻰ ﺍﻟﻠﻪ «٦٢.
ﱠِ ِ ﹶﺭ ﹶ
٠١( - ﳐﻠﻮﻗﻮﻥ ﻣﻦ ﻧﻮﺭ:
ﻛﻤﺎ ﹶﺃﺧﺒﺮﻧﺎ ﺍﻟﻨِﺒﻲ ﹶﺃﻥ ﺍﻟﻠﻪ ﺧﻠﻖ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﻣﻦ ﻮﺭ ، ﻓﻘﺪ ﻭﺭﺩ ﻋﻦ ﻋﺎِﺋﺸﺔ ﻗﹶﺎﻟﹶـﺖ ﻗﹶـﺎﻝ
ﹶ ﱠ ﱠ ﹶ ﹶ ﹶ ﹶ ِ ﻧ ٍ ﹶ ﹶ ﹶ ﹶ
ﺭ ﻮﻝ ﺍﻟﻠﻪ - - » ﺧﻠﻘﹶﺖ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﻣﻦ ﻮﺭ ﻭﺧﻠﻖ ﺍﹾﻟﺠﺎﻥ ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ ﻧﺎﺭ ﻭﺧﻠﻖ ﺁﺩﻡ
ﱡ ِ ِ ٍ ِ ٍ ِ ِ ِﹶ ﹶ ﹸ ِ ﻧ ٍ ِ ﺳ ﹸ ﱠ ِ
ﻣ ﺎ ﻭﺻﻒ ﹶﻟﻜﻢ «. ) ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ( ٧٢.
ِﻤ ِ ﹸ
ﻓﺘ ﻝ ﺍﻟﻨ ﻮﺹ ﻓِﻲ ﻣﺠ ﻮﻋﻬﺎ ﻋﻠﹶﻰ ﹶﺃﻥ ﺍﹾﻟﻤﻼِﺋﻜﺔ ﻣﺨﹸﻮﻗﹶﺎﺕ ﻮﺭﺍِﻧﻴﺔ ﹶﻟﻴﺲ ﹶﻟﻬﺎ ﺟﺴﻢ ﻣﺎﺩﻱ
ِ ﹶ ﺪ ﺼ ﻤ ِ ﱠ ﹶ ﹶ ﹶ ﻠ ﻧ ﹲ
ﻳﺪﺭﻙ ﺑِﺎﹾﻟﺤ ﺍﺱ ﺍﻹﻧﺴﺎِﻧﻴﺔ ، ﻭﹶﺃﻧﻬﻢ ﹶﻟﻴ ﻮﺍ ﻛﹶﺎﹾﻟﺒﺸﺮ ﻓﻼ ﻳﺄﻛﹸﻮﻥ ﻭﻻ ﻳﺸﺮﻮﻥ ﻭﻻ ﻳﻨﺎ ﻮﻥ ﻭﻻ
ِ ﹶ ﹶ ﹾ ﹸﻠ ﹶ ﹶ ﺑ ﹶ ﹶ ﻣ ﹶ ﹶ ﻮ ِ ِْ ِ ﺴ
ﻳﺘﺰﻭ ﻮﻥ ، ﻣﻄﻬ ﻭﻥ ﻣِﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺍﹾﻟﺤﻴﻮﺍِﻧﻴﺔ ، ﻭﻣﻨﺰ ﻮﻥ ﻋـﻦ ﺍﻵﺛﹶـﺎﻡ ﻭﺍﹾﻟﺨﻄﹶﺎﻳـﺎ ، ﻭﻻ
ﹶ ﺟ ﹶ ﹶ ﺮ ﹶ ِ ِ ﻫ ﹶ ِ ْ ِ
ﻳﺘﺼ ﹸﻮﻥ ِﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺼﻔﹶﺎﺕ ﺍﹾﻟﻤﺎﺩﻳﺔ ﺍﱠﻟﺘِﻲ ﻳﺘﺼﻒ ِﺑﻬﺎ ﺍﺑﻦ ﺁﺩﻡ٨٢،ﻏﻴﺮ ﹶﺃﻥ ﹶﻟﻬﻢ ﺍﹾﻟﻘﺪﺭﺓ ﻋﻠﹶـﻰ
ﹶ ﱠ ﹸ ﹶ ِ ِﻔ ﹶ ِ ِ ِ ٍ
ﹶﺃﻥ ﻳﺘﻤﱠﺜﹸﻮﺍ ِﺑﺼﻮﺭ ﺍﹾﻟﺒﺸﺮ ِﺑﺈﺫﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﹶﻰ٩٢ .
ﹾ ﻠ ِ ِ ِ ﹾ ِ ﱠِ
٥٢ - ﺷﻌﺐ ﺍﻹﳝﺎﻥ - )٥ / ٥٥٤() ٥٠٧٣ ( ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ- ﺍﳌﻜﱰ - )٧٠٢٣ ( ﻭﺻﺤﻴﺢ ﻣﺴـﻠﻢ- ﺍﳌﻜـﱰ -
)٩٢٤( ﻣﻄﻮﻻ
٦٢ - ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ- ﺍﳌﻜﱰ - )٢٨٤٢ ( ﺻﺤﻴﺢ ﻟﻐﲑﻩ
ﺃﻃﺖ : ﺍﻷﻃﻴﻂ ﺻﻮﺕ ﺍﻟﺮﺣﻞ ﻭﺍﻹﺑﻞ ﻣﻦ ﺛﻘﻞ ﺃﲪﺎﳍﺎ ﻭﺍﳌﺮﺍﺩ ﻛﺜﺮﺓ ﺍﳌﻼﺋﻜﺔ -ﺍﻟﺼﻌﺪﺍﺕ : ﲨﻊ ﺻﻌﺪ ﻭﻫﻰ ﺍﻟﻄﺮﻗـﺎﺕ -
ﺗﻌﻀﺪ : ﺗﻘﻄﻊ
٧٢ - ﺑﺮﻗﻢ) ٧٨٦٧ ( -ﺍﳌﺎﺭﺝ : ﳍﺐ ﺍﻟﻨﺎﺭ ﺍﳌﺨﺘﻠﻂ ﺑﺴﻮﺍﻫﺎ
٨٢ - ﺷﺮﺡ ﺍﻟﻔﻘﻪ ﺍﻷﻛﱪ ﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺹ ٠٢ ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ، ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٦ / ٣٥٣ .
٩٢ - ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ٦ / ٨٤٣ - ١٥٣ ﻁ ﺩﺍﺭ ﺍﻟﺮﻳﺎﻥ ﻟﻠﺘﺮﺍﺙ - ﺍﻟﻘﺎﻫﺮﺓ .
- 16. ﻟﻜﻨﻪ ﱂ ﻳﺒﲔ ﻟﻨﺎ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺧﻠﻘﻮﺍ ﻣﻨﻪ،ﻟﺬﺍ ﻓﺈﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺍﳋﻮﺽ ﰲ ﺫﻟﻚ ﻭﺇﳕﺎ ﺍﻟﻮﺍﺟﺐ
ﺍﻻﻋﺘﻘﺎﺩ ﺑﺼﺤﺘﻪ ﻭﺻﺪﻗﻪ ﻭﺍﻟﺘﻮﻗﻒ ﻋﻨﺪﻩ.
ﺃﻣﺎ ﻣﱴ ﺧﻠﻘﻮﺍ ﻓﻠﻴﺲ ﻫﺬﺍ ﺃﻳﻀﺎ ﳑﺎ ﺫﻛﺮ،ﺑﻞ ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﻨﺼﻮﺹ ﺃﻥ ﺧﻠﻘﻬﻢ ﻛﺎﻥ ﻗﺒﻞ
ﹶ
ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﻧﻪ ﺗﻌﺎﱃ ﺃﻣﺮﻫﻢ ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻋﻨﺪ ﺧﻠﻘﻪ،ﻗﺎﻝ ﺗﻌﺎﱃ : }ﻭِﺇﺫ ﻗﹶـﺎﻝ
ﹶ ﹾ ِ
ﺭﺑﻚ ِﻟﻠﻤﻼِﺋﻜﺔ ِﺇﻲ ﺟﺎﻋﻞ ﻓِﻲ ﺍﻷﺭﺽ ﺧﻠِﻴﻔﺔ ﻗﹶﺎﹸﻮﹾﺍ ﹶﺃﺗﺠﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﻳﻔﺴﺪ ﻓِﻴﻬـﺎ ﻭﻳﺴـﻔﻚ
ِ ﹾ ِ َ ِ ﹶﹰ ﻟ ﹸ ِ ِﹲ ﹾ ﹶ ﹶِ ﻧ
ﺍﻟﺪﻣﺎﺀ ﻭﻧﺤﻦ ﻧﺴﺒﺢ ِﺑﺤﻤﺪﻙ ﻭﻧﻘﺪﺱ ﹶﻟﻚ ﻗﹶﺎﻝ ِﺇﻲ ﹶﺃﻋﻠﻢ ﻣﺎ ﻻ ﺗﻌﻠ ـﻮﻥ { )٠٣( ﺳـﻮﺭﺓ
ِ ﹶ ﹶ ﻧ ﹶ ﹶ ﹶﻤ ﹶ
ﺍﻟﺒﻘﺮﺓ ،ﻭﻗﺎﻝ ﺃﻳﻀﺎ: }ﻭِﺇﺫ ﻗﹶﺎﻝ ﺭﺑﻚ ِﻟﻠﻤﻼِﺋﻜﺔ ِﺇﻲ ﺧﺎِﻟﻖ ﺑﺸﺮﺍ ﻦ ﺻﻠﺼـﺎﻝ ـﻦ ﺣﻤـﺈ
ٍﻣ ٍ ﻣ ﹾ ﹾ ﹶ ﹾ ﹶ ﹶِ ﻧ
ﻣﺴﻮﻥ )٨٢( ﻓﺈﺫﹶﺍ ﺳﻮﻳﺘﻪ ﻭﻧﻔﺨﺖ ﻓِﻴﻪ ﻣِﻦ ﻭﺣِﻲ ﻓﻘ ﻮﹾﺍ ﻟﹶـﻪ ﺳـﺎﺟﺪِﻳﻦ )٩٢( {ﺳـﻮﺭﺓ
ِ ﹶ ﹶﻌ ﹶِ ﹶ ِ ﺭ ﻨ ٍ
ﺍﳊﺠﺮ
١١(- ﻋﻈﻢ ﺧﻠﻘﻬﻢ :
ِ
ﻟﻘﺪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺾ ﺻﻔﺎﺕ ﺍﳌﻼﺋﻜﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ، ﻭﻣﻦ ﺫﻟﻚ ﻋﻈﻢ ﺧﻠﻘﻬﻢ ﻓﻘﺪ
ِ
ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻣﻼﺋﻜﺔ ﺍﻟﻨﺎﺭ : }ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬﻳﻦ ﺁﻣﻮﺍ ﹸﻮﺍ ﺃﹶﻧﻔﺴﻜﻢ ﻭﹶﺃﻫﻠِﻴﻜﻢ ﻧـﺎﺭﺍ ﻭﹸﻮﺩﻫـﺎ
ﻗ ِ ﻨ ﻗ ﹸ ﹸ ﹸ
ﺍﻟﺎﺱ ﻭﺍﹾﻟﺤﺠﺎﺭﺓ ﻋﻠﻴﻬﺎ ﻣﻠﹶﺎِﺋﻜﺔ ﻏﻠﹶﺎﻅ ﺷﺪﺍﺩ ﻟﹶﺎ ﻳﻌ ﻮﻥ ﺍﻟﻠﻪ ﻣﺎ ﹶﺃﻣﺮﻫﻢ ﻭﻳﻔﻌﹸﻮﻥ ﻣﺎ ﻳﺆﻣ ﻭﻥ{
ﻨ ِ ﹸ ﹶ ﹶ ﹲ ِ ﹲ ِ ﺼ ﹶ ﱠ ﹾ ﻠ ﹶ ﺮ ﹶ
)٦( ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ : ِﺇﻧﻪ ﹶﻟﻘﻮﻝ ﺭ ﻮﻝ ﻛﹶـﺮﱘ )٠٤(
ﹶ ﹸ ﺳ ٍ ِ ٍ
ﻭﻣﺎ ﻫﻮِ ﺑﻘﻮﻝ ﺷﺎﻋﺮ ﻗﻠِﻴﻠﹰﺎ ﻣﺎ ﺗﺆﻣﻮﻥ )١٤( ]ﺍﳊﺎﻗﺔ/٠٤، ١٤[ ،ﻭﻋﻦ ﺟﺎِﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﻋﻦ
ِ ِ ِ ﱠِ ِ ِ ﻨ ﹶ ﹶ ٍِ ِ ﹶ
- ﻗﹶﺎﻝ » ﹸﺃﺫﻥ ﻟِﻰ ﹶﺃﻥ ﹸﺃﺣﺪﺙ ﻋﻦ ﻣﻠﻚ ﻣﻦ ﻣﻼِﺋﻜﺔ ﺍﻟﻠﻪ ﻣﻦ ﺣﻤﻠﺔ ﺍﹾﻟﻌـﺮﺵ ِﺇﻥ
ِ ﱠ ﹾ ﹶ ﹶ ٍ ِ ﹶ ﹶ ِ ﱠ ِ ِ ﹶ ِ ﹶ ِﹶ ﺍﻟﻨِﺒﻰ -
ﻣﺎ ﺑﻴﻦ ﺷﺤﻤﺔ ﹸﺃﺫﹸِﻧﻪ ِﺇﻟﹶﻰ ﻋﺎِﺗﻘﻪ ﻣﺴﲑﺓ ﺳﺒﻌﻤِﺎﹶﺋﺔ ﻋﺎﻡ «.) ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ(٠٣.
ِ ِ ِ ﹸ ٍ ِ ِ ِ ِ
ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﻏﲑﻫﺎ ﺗﺒﲔ ﻋﻈﻤﺔ ﺍﳌﻼﺋﻜﺔ،ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺍﻹﳝﺎﻥ ﺑﻜﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺫﻟﻚ،ﻣﻊ
ﹸ
ﺃﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺗﺼﻮﺭ ﻛﻴﻔﻴﺎﻢ، ﺇﺫ ﻛﻴﻒ ﻧﺘﺼﻮﺭ ﳐﻠﻮﻗﺎﺕ ﺫﺍﺕ ﺃﺟﻨﺤﺔ ﻣﺜﲎ ﻭﺛﻼﺙ ﻭﺭﺑﺎﻉ
ﻭﺍﳉﻨﺎﺡ ُﺍﻟﻮﺍﺣﺪ ﻳﺴﺪ ﺍﻷﻓﻖ،ﻭﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻪ ﺳﺘﻤﺎﺋﺔ ﺟﻨـﺎﺡ ﻛﻤـﺎ ﻭﺭﺩ ﺑـﺬﻟﻚ
- ﺟﺒﺮِﻳﻞ ﻓِﻰ ﻮﺭِﺗﻪ ﻭﻟﹶـﻪ ﺳِـﺘﻤِﺎﹶﺋﺔ
ِ ِ ﹶ ﺻ ِ ﺍﳊﺪﻳﺚ. ﻓﻌﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﻗﹶﺎﻝ ﺭﺃﹶﻯ ﺭ ﻮﻝ ﺍﻟﻠﻪ -
ِ ﱠ ِ ﹶ ﺳ ﹸ ﱠ ِ
٠٣ - ﺑﺮﻗﻢ)٩٢٧٤( ﻭﻫﻮ ﺻﺤﻴﺢ
