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السحر والسحرة على ضوء الكتاب والسنة
- 2. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ٥
ﻣﻘﺪﻣﺔ
ﷲ ﺍﳊﻤﺪﻭﺍﻟﺼـﻼﺓ ،ﺍﻟﻈﺎﳌﲔ ﻋﻠﻰ ﺇﻻ ﻋﺪﻭﺍﻥ ﻭﻻ ﺍﻟﻌﺎﳌﲔ ﺭﺏ
ﺃﲨﻌـﲔ ﻭﺻـﺤﺒﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﻟﻠﻌﺎﳌﲔ ﹰﺔﺭﲪ ﺍﳌﺒﻌﻮﺙ ﻋﻠﻰ ﻭﺍﻟﺴﻼﻡ
ﺃﺑﻌﺪ ﻣﺎ:
ـﺤﺮﺓﺴﻭﺍﻟ ﺤﺮﺴﺍﻟ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺰﻣﺎﻥ ﻫﺬﺍ ﰲ ﻭﺍﻟﺮﺯﺍﻳﺎ ﺍﻟﺒﻼﻳﺎ ﻣﻦ ﻓﺈﻥ
ﻭﻇﻬﺮﺕ ﺍﳉﻬﻞ ﻢﻋ ﻋﻨﺪﻣﺎﺍ ﺲﺒﻭﺗﻠ ﻭﺍﻟﺒﺪﻉ ﺍﳋﺮﺍﻓﺎﺕﺑﻠﺒـﺎﺱ ﻟﺒﺎﻃﻞ
ﻣـﻦ ﻭﺍﻟﺘﺤـﺬﻳﺮ ﺍﳊﻖ ﺑﻴﺎﻥ ﰲ ﺍﳌﺴﺎﳘﺔ ﻫﺬﻩ ﻣﲏ ﻓﻜﺎﻥ ﺍﳌﺰﻋﻮﻡ ﺍﳊﻖ
ﺍﻟﻮﺭﻗـﺎﺕ ﻫﺬﻩ ﻛﺘﺒﺖ ،ﻭﺍﳌﺸﻌﻮﺫﻳﻦ ﺤﺮﺓﺴﺍﻟ ﻫﺆﻻﺀ ﺷﺄﻥ ﰲ ﺍﻟﺒﺎﻃﻞ
ﹰﺍﳎﺘﻬﺪ ﻭﲰﻴﺘﻬﺎ»ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀ ﻋﻠﻰ ﺤﺮﺓﺴﻭﺍﻟ ﺤﺮﺴﺍﻟ«)١(
.
ﻧﺴﺄﻝﺍﻟﻌﻠﻲ ﺍﷲﺍﻟﻘﺪﻳﺮﺩﻳﻨـﻪ ﻋﻠﻰ ﻳﺜﺒﺘﻨﺎ ﻭﺃﻥ ﲝﻔﻈﻪ ﳛﻔﻈﻨﺎ ﺃﻥ
ﻳ ﻭﺃﻥﻛﺮﱘ ﺟﻮﺍﺩ ﺇﻧﻪ ﺟﻨﺘﻪ ﻣﻦ ﺍﻷﻋﻠﻰ ﺍﻟﻔﺮﺩﻭﺱ ﺪﺧﻠﻨﺎﻭﺻـﻠﻰﺍﷲ
ﱠﻠﻭﺳﺃﲨﻌﲔ ﻭﺻﺤﺒﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﳏﻤﺪ ﻧﺒﻴﻨﺎ ﻋﻠﻰ ﻭﺑﺎﺭﻙ ﻢ)٢(
.
ﻛﺘﺒﻪﺇﱃ ﺍﻟﻔﻘﲑﺍﻟﻘﺪﻳﺮ ﺭﺑﻪ ﻋﻔﻮ
ﺍﻟﺴﻴﻒ ﺳﻴﻒ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻧﺎﺻﺮ ﺧﻼﺩ ﺃﺑﻮ
ﺍﷲ ﻏﻔﺮﻟﻪﺍ ﻭﲨﻴﻊ ﻭﻟﻮﺍﻟﺪﻳﻪﳌﺴﻠﻤﲔ
)١(ﻛﺘﺎﺏ ﻣﻘﺪﻣﺘﻬﺎ ﻭﰲ ﻣﺮﺍﺟﻊ ﻋﺪﺓ ﻣﻦ ﺍﳌﺎﺩﺓ ﻫﺬﻩ ﲢﻀﲑ ﰲ ﺍﺳﺘﻔﺪﺕ:»ﺍﳌﺮﺟﺎﻥ ﺁﻛﺎﻡ
ﺍﳉﺎﻥ ﺃﺣﻜﺎﻡ ﰲ«ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﻋﺒﺪﺍﷲ ﺃﰊ ﺍﻟﺪﻳﻦ ﺑﺪﺭ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻣﺎﻡ ﺗﺄﻟﻴﻒ
ﺳﻨﺔ ﺍﳌﺘﻮﰱ ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﺍﻟﺸﺒﻠﻲ٧٦٩ﺍﻋﺘﻤ ﻭﻗﺪ ﻫـﻣﻮﺍﺿﻴﻊ ﻋﻠﻰ ﹰﺎﻏﺎﻟﺒ ﺪﺕ
ﺍﻟﺼﺎﳊﺎﺕ ﺗﺘﻢ ﺑﻨﻌﻤﺘﻪ ﺍﻟﺬﻱ ﷲ ﻭﺍﳊﻤﺪ ﻋﻠﻴﻪ ﻭﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﻜﺘﺎﺏ.
)٢(ﻣﺮﺍﺟﻌﺔ ﻋﻠﻰ ﺗﻌﺎﱃ ﺍﷲ ﺣﻔﻈﻪ ﺍﻟﺰﻳﺪ ﳏﻤﺪ ﺑﻦ ﺗﺮﻛﻲ ﺍﻟﺸﻴﺦ ﺷﻴﺨﻨﺎ ﻓﻀﻴﻠﺔ ﻧﺸﻜﺮ
ﺍﻟﺬﻱ ﷲ ﻭﺍﳊﻤﺪ ﺍﳉﺰﺍﺀ ﺧﲑ ﺍﷲ ﻓﺠﺰﺍﻩ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻭﺑﺎﻹﺿﺎﻓﺔ ﺍﻟﻮﺭﻗﺎﺕ ﻫﺬﻩ
ﺍﻟﺼﺎﳊﺎﺕ ﺑﻨﻌﻤﺘﻪ.
- 3. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ٦
ﺍﲡﺎﻫﻬﻢ ﳚﺐ ﻭﻣﺎ ﺍﻟﺰﻣﺎﻥ ﻫﺬﺍ ﰲ ﺤﺮﺓﺴﺍﻟ ﺗﺴﻠﻂ
ﻭﺍﳌﺸـﻌﻮﺫﻳﻦ ـﺎﻥﻬﻭﺍﻟﻜ ﺍﻟﺪﺟﺎﻟﲔ ﳑﻠﻜﺔ ﺍﻷﻳﺎﻡ ﻫﺬﻩ ﰲ ﺗﻨﺸﻂ
ﻭﻳﻘﻞ ﺍﳉﻬﻞ ﻓﻴﻪ ﻳﻌﻈﻢ ﻭﻣﻜﺎﻥ ﺯﻣﺎﻥ ﻛﻞ ﰲ ﺍﳊﺎﻝ ﻫﻮ ﻛﻤﺎ ﺤﺮﺓﺴﻭﺍﻟ
ﺍﻟﻨﺎﺱ ﻋﻘﺎﺋﺪ ﺇﻓﺴﺎﺩ ﻋﻠﻰ ﻳﺴﻌﻮﻥ ﻭﺍﻟﻌﺮﺍﻓﻮﻥ ﺎﻥﻬﺍﻟﻜ ﻓﻬﺆﻻﺀ ﺍﻟﻌﻠﻢ ﻓﻴﻪ
ﷲ ﺍﳋﺎﻟﺺ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻦ ﻭﺻﺮﻓﻬﻢـﺆﻻﺀ ﺍﻟﻨﺎﺱ ﹼﻖﻠﻓﻴﺘﻌ ﺍﻟﻌﺎﳌﲔ ﺭﺏ
ﹰﺎﲤﺎﻣ ﻳﺪﺭﻛﻮﻥ ﲨﻴﻌﻬﻢ ﺇﻥ ﺣﻴﺚ ﺗﻌﺎﱃ ﺑﺎﷲ ﹼﻘﻬﻢﻠﺗﻌ ﻣﻦ ﹰﻻﺑﺪ ﺍﻟﺪﺟﺎﻟﲔ
ﳉﻠـﺐ ﻭﺃﺳﺮﻋﻪ ﻃﺮﻳﻖ ﺃﻭﺳﻊ ﻫﻮ ﻭﺍﻻﺣﺘﻴﺎﻝ ﺍﻟﻨﺼﻴﺐ ﺇﱃ ﺍﻟﻠﺠﻮﺀ ﺃﻥ
ﻣـﻦ ﺫﻟﻚ ﻳﻔﻌﻠﻮﻥ ﻻ ﻭﻫﻢ ﺍﳌﺨﺪﻭﻋﲔ ﺍﻟﻨﺎﺱ ﻣﻦ ﻭﺍﺳﺘﻨﺰﺍﻓﻬﺎ ﺍﻷﻣﻮﺍﻝ
ﺃ ﺃﺟﻞ ﻣﻦ ﺑﻞ ﻓﺤﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻣﻮﺍﻝ ﺍﺑﺘﺰﺍﺯ ﺃﺟﻞﺍﻷﺭﺽ ﰲ ﻳﺴـﻌﻮﺍ ﻥ
ﹰﺍﻓﺴﺎﺩ.
ﻋـﻦ ﻳﺒﺘﻌـﺪ ﻋﻨﺪﻣﺎ ﻭﻳﺘﺠﺎﻭﺯﻩ ﺍﻟﻄﻐﻴﺎﻥ ﺣﺪ ﺇﱃ ﻳﺼﻞ ﻭﺍﻹﻧﺴﺎﻥ
ﻋﻠـﻰ ﻭﻳﺴﻴﻄﺮ ﺍﻟﺸﻴﻄﺎﻥ ﺳﻠﻮﻛﻪ ﰲ ﻓﻴﺘﺤﻜﻢ ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﺍﷲ ﻣﻨﻬﺞ
ﻭﻟﻜﻨـﻪ ﻏﻀـﺐ ﳊﻈـﺔ ﰲ ﺇﻟﻴﻬﺎ ﻳﺼﻞ ﻭﺭﲟﺎ ﺍﳍﺎﻭﻳﺔ ﰲ ﻓﻴﻘﻊ ﺃﻓﻌﺎﻟﻪ
ﻓﻴﻬـﺎ ﻳﺘﺤﻜﻢ ﻟﻠﺸﻴﻄﺎﻥ ﻧﻔﺴﻪ ﺗﺮﻙ ﻷﻧﻪ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﻭﳏﺎﺳﺐ ﻣﺴﺌﻮﻝ
ﻳﺸﺎ ﻛﻴﻒﻳﺘﺠﺮﺩ ﺍﻟﺴﺎﺣﺮ ﻷﻥ ﺍﻟﻄﻐﻴﺎﻥ ﺩﺭﺟﺎﺕ ﺃﺧﻄﺮ ﻣﻦ ﺤﺮﺴﻭﺍﻟ ﺀ
ﺑﻞ ﻢﺣﻴﺎ ﰲ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺳﺎﺭ ﻭﻣﺎ ﻭﺇﻧﺴﺎﻧﻴﺘﻪ ﻭﺃﺣﺎﺳﻴﺴﻪ ﻋﻮﺍﻃﻔﻪ ﻣﻦ
ﻛﺎﻥ ﻟﺬﺍ ﺑﻪ ﻭﻳﻜﻔﺮ ﻓﻴﺠﺤﺪﻩ ﺧﺎﻟﻘﻪ ﻭﺑﲔ ﺑﻴﻨﻪ ﺍﻟﱵ ﺍﻟﺮﺍﺑﻄﺔ ﻣﻦ ﻳﺘﺠﺮﺩ
ﻭﻋﻘﺒﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻣﺔ ﻋﻠﻰ ﹰﺍﺧﻄﺮ ﻭﺃﻛﺜﺮﻫﺎ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻛﱪ ﻣﻦ ﺤﺮﺴﺍﻟ
ﻭﺍﺯﺩ ﺗﻘﺪﻣﻬﺎ ﺳﺒﻴﻞ ﰲﺇﻻ ﺍﻟﺰﻣﺎﻥ ﻫﺬﺍ ﰲ ﻳﻨﺘﺸﺮﻭﺍ ﱂ ﺤﺮﺓﺴﻭﺍﻟ ﻫﺎﺭﻫﺎ
ﻭﺟـﻞ ﻋﺰ ﺍﷲ ﺩﻳﻦ ﻋﻦ ﻭﺑﻌﺪﻫﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﹰﺎﻋﻤﻴﻘ ﹰﻼﺟﻬ ﺭﺃﻭﺍ ﻋﻨﺪﻣﺎ
ﺑﻌـﺪﻣﺎ ﺍﷲ ﻟﻐﲑ ﻭﳉﻮﺀﻫﻢ ﺍﷲ ﺭﺣﻢ ﻣﻦ ﺇﻻ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺗﺮﻛﻬﻢ
ﺟﺎﻧـﺐ ﺇﱃ ﺍﳌـﻮﺕ ﻭﻳﻜﺮﻫﻮﻥ ﺍﻟﺪﻧﻴﺎ ﳛﺒﻮﻥ ﻭﺃﺻﺒﺤﻮﺍ ﻢﻗﻠﻮ ﻣﺎﺗﺖ
ﺧﻔﻴﻔﺔ ﺷﺮﻙ ﻣﻈﺎﻫﺮ ﰲ ﻭﻗﻮﻋﻬﻢ.
- 4. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ٧
ﻭﺍﺟ ﻭﺃﻣﺎﺣﻴﻠـﻬﻢ ﻭﻧﻜﺸﻒ ﺃﻣﺮﻫﻢ ﻧﻔﻀﺢ ﺃﻥ ﺤﺮﺓﺴﺍﻟ ﻫﺆﻻﺀ ﲡﺎﻩ ﺒﻨﺎ
ﺍﻟﺼـﻐﲑ ﻛﻠﻪ ﺘﻤﻊﺍ ﺒﻞﻗ ﻣﻦ ﹰﺎﺗﺎﻣ ﹰﺎﺍﺟﺘﻨﺎﺑ ﻭﳒﺘﻨﺒﻬﻢ ﻢﺷﺄ ﻣﻦ ﹼﺮﻘﻭﳓ
ﻋﻠـﻰ ﻳﻔﺘﺤﻮﻧﻪ ﺷﺮ ﺑﺎﺏ ﻛﻞ ﻋﻠﻴﻬﻢ ﻭﻧﺴﺪ ﻭﺍﻟﻨﺴﺎﺀ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻜﺒﲑ
ﻧﺬﻫﺐ ﻻ ﻭﺃﻥ ﻧﻔﻮﺳﻬﻢ ﺇﱃ ﻭﺷﺮﻫﻢ ﳓﻮﺭﻫﻢ ﺇﱃ ﻛﻴﺪﻫﻢ ﻟﲑﺗﺪ ﺍﻟﻨﺎﺱ
ﺃﻱ ﰲ ﻧﺴﺘﺸﲑﻫﻢ ﻭﻻ ﺇﻟﻴﻬﻢﺣـﺪﻳﺚ ﻣﺘﺬﻛﺮﻳﻦ ﻛﺒﲑ ﺃﻭ ﺻﻐﲑ ﺷﻲﺀ
ﺍﻟﻨﱯﻣﺴﻠﻢ ﺻﺤﻴﺢ ﰲ:»ﱂ ﺷـﻲﺀ ﻋﻦ ﻓﺴﺄﻟﻪ ﹰﺎﻋﺮﺍﻓ ﺃﺗﻰ ﻣﻦ
ﻟﻴﻠﺔ ﺃﺭﺑﻌﲔ ﺻﻼﺓ ﻟﻪ ﺗﻘﺒﻞ«ﺍﻟﻨﺎﺱ ﻋﻮﺍﻡ ﺟﺎﻧﺐ ﻣﻦ ﻫﺬﺍ.
ﺃﻥ ﻋﻠـﻴﻬﻢ ﻓﺎﻟﻮﺍﺟﺐ ﹸﺴﺒﺔﳊﺍ ﻭﺃﻫﻞ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺟﺎﻧﺐ ﻣﻦ ﻭﺃﻣﺎ
ﻬﺍﻟﻜ ﻃﺮﻳﻖ ﺃﻥ ﻟﻠﻨﺎﺱ ﻨﻮﺍﻴﻳﺒ ﻭﺃﻥ ﻳﻔﻌﻠﻮﻥ ﻭﻣﺎ ﺎﻥﻬﺍﻟﻜ ﻋﻠﻰ ﻳﻨﻜﺮﻭﺍﺎﻥ
ﺃﻥ ﳍﻢ ﻨﻮﺍﻴﻳﺒ ﻭﺃﻥ ﺟﻬﻨﻢ ﻧﺎﺭ ﺇﱃ ﺍﳌﺆﺩﻱ ﺍﻟﺸﻴﻄﺎﻥ ﻃﺮﻳﻖ ﻫﻮ ﺤﺮﺓﺴﻭﺍﻟ
ـﺤﺮﺴﺍﻟ ﺣـﻞ ﺃﻥ ﻟﻠﻨﺎﺱ ﻭﻳﻮﺿﺤﻮﺍ ﻋﻈﻴﻢ ﹲﰒﺇ ﺤﺮﺓﺴﺍﻟ ﺇﱃ ﺍﻟﺬﻫﺎﺏ
ﺭﲪﻬـﻢ ﺍﻟﺴﻨﻦ ﺃﻫﻞ ﻋﻨﺪ ﺍﻟﺬﻱ ﺍﳊﺪﻳﺚ ﰲ ﺟﺎﺀ ﻭﻛﻤﺎ ﻛﻔﺮ ﺤﺮﺴﺑﺎﻟ
ﻗﻮﻟﻪ ﺍﷲﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦ ﺭﻭﺍﻩ ﻓﻴﻤﺎ:»ﺃﺗـﻰ ﻣـﻦ
ﲟ ﻓﺼﺪﻗﻪ ﻛﺎﻫﻨﺎﳏﻤـﺪ ﻋﻠـﻰ ﺃﻧـﺰﻝ ﲟﺎ ﻛﻔﺮ ﻓﻘﺪ ﻳﻘﻮﻝ ﺎ«
ﻟﻠﻨﺎﺱ ﻳﻮﺿﺤﻮﺍ ﻭﺃﻥ ﺤﺮﺓﺴﻭﺍﻟ ﺎﻥﻬﺍﻟﻜ ﳎﻴﺌﻬﻢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻭﻳﻨﻜﺮﻭﻥ
ﻫـﺬﺍ ﻣﻦ ﺑﺸﻲﺀ ﺍﻹﻧﺴﺎﻥ ﻠﻲﺘﺍﺑ ﺇﺫﺍ ﻟﻠﻌﻼﺝ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺸﺮﻋﻲ ﺍﻟﻄﺮﻳﻖ
ﺍﻟﻮﺣﻴـﺪ ﺍﻟﻌـﻼﺝ ﺃﻥ ﳍﻢ ﻨﻮﺍﻴﻓﻴﺒ ﺫﻟﻚ ﻭﻏﲑ ﻭﺍﳌﺲ ﺤﺮﺴﻛﺎﻟ ﺍﻟﻘﺒﻴﻞ
ﺍﳌﺄﺛﻮﺭ ﻭﺍﻷﺩﻋﻴﺔ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻟﺬﻟﻚﺍﻷﺣﺎﺩﻳـﺚ ﰲ ﺍﻟـﻮﺍﺭﺩﺓ ﺓ
ﺍﻟﻨﱯ ﻋﻦ ﺍﻟﺼﺤﻴﺤﺔﺗﻌﺎﱃ ﻗﺎﻝ ﺩﺍﺀ ﻛﻞ ﻣﻦ ﺍﻟﺸﻔﺎﺀ ﻫﻮ ﻓﺎﻟﻘﺮﺁﻥ
:]ﲔﹺﻨﻣﺆـﻤﹾﻠﻟ ﹲﺔـﻤﺣﺭﻭ ٌﺀﹶﺎﻔـﺷ ﻮـﻫ ـﺎﻣ ﻥَﺁﺮﹸﻘﺍﻟ ﻦﻣ ﹸﻝﺰﻨﻧﻭ[
- 5. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ٨
}ﺍﻹﺳﺮﺍﺀ:٨٢{ﺗﻌﺎﱃ ﻭﻗﺎﻝ:]ﻦﻣ ﹲﺔﹶﻈﻋﻮﻣ ﻢﹸﻜﺗَﺀﺎﺟ ﺪﹶﻗ ﺱﺎﻨﺍﻟ ﺎﻬﻳﹶﺃ ﺎﻳ
ٌﺀﹶﺎﻔﺷﻭ ﻢﹸﻜﺑﺭﲔﹺﻨﻣﺆـﻤﹾﻠﻟ ﹲﺔـﻤﺣﺭﻭ ﻯﺪـﻫﻭ ﹺﺭﻭﺪـﺼﺍﻟ ﻲﻓ ﺎﻤﻟ[
}ﻳﻮﻧﺲ:٥٧{ﺗﻌﺎﱃ ﻭﻗﺎﻝ:]ٌﺀﹶﺎﻔـﺷﻭ ﻯﺪﻫ ﻮﺍﻨﻣَﺁ ﻦﻳﺬﱠﻠﻟ ﻮﻫ ﹾﻞﹸﻗ[
}ﻠﺖﺼﻓ:٤٤{ﺷـﻔﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻵﻳﺎﺕ ﰲ ﺗﻌﺎﱃ ﺍﷲ ﺫﻛﺮ
ﺍﻟﻘـﺮﺁﻥ ﺃﻣـﺎ ﻳﺸﻔﻲ ﻻ ﻭﺭﲟﺎ ﻳﺸﻔﻲ ﺍﻟﺪﻭﺍﺀ ﻷﻥ ﺩﻭﺍﺀ ﺃﻧﻪ ﻳﺬﻛﺮ ﻭﱂ
ﻓﺎﻟﺸﻔﺎﺀﺗﻌﺎﱃ ﺑﺎﷲ ﻇﻦ ﻭﺣﺴﻦ ﻭﻳﻘﲔ ﺑﺈﺧﻼﺹ ﻗﺮﺉ ﻣﺎ ﺇﺫﺍ ﺣﺘﻤﻲ ﺑﻪ
ﺍﻟﺸﺎﰲ ﻫﻮ ﺗﻌﺎﱃ ﺍﷲ ﺃﻥ ﺗﺎﻡ ﻭﺍﻋﺘﻘﺎﺩ.
ﻓﺎﻷ ﹰﺍﺇﺫﺍﻟﻜـ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻣﺮﺽ ﺃﻱ ﻋﻼﺝ ﰲ ﺻﻞﻭﺍﻟﺴـﻨﺔ ﺮﱘ
ﻣـﻦ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻷﺧﺬ ﺃﻥ ﺣﻴﺚ ﺍﻟﺪﻭﺍﺋﻲ ﺍﻟﺴﺒﺐ ﺇﻟﻴﻪ ﻭﻳﻀﻢ ﺍﳌﻄﻬﺮﺓ
ﺑـﺎﷲ ﺍﻹﳝﺎﻥ ﻣﻈﺎﻫﺮ ﻣﻦ ﺫﻟﻚ ﻭﻏﲑ ﺍﻟﺪﻭﺍﺀ ﻭﺃﺧﺬ ﺍﻟﻄﺒﻴﺐ ﺇﱃ ﺫﻫﺎﺏ
ﺗﻌﺎﱃ.
ﻫﺆﻻﺀ ﺃﻳﺪﻱ ﻋﻠﻰ ﻳﺄﺧﺬﻭﺍ ﺃﻥ ﻓﻬﻮ ﺍﻷﻣﺮ ﻭﻻﺓ ﻋﻠﻰ ﳚﺐ ﻣﺎ ﻭﺃﻣﺎ
ﺍﻟﻌﻠﻤﺎﺀ ﺫﻛﺮ ﻓﻠﻘﺪ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺪﺣ ﻓﻴﻬﻢ ﻘﻮﺍﺒﻭﻳﻄ ﺍﻷﺷﺮﺍﺭ ﺤﺮﺓﺴﺍﻟ
ﺷﺄﻓﺘﻬﻢ ﻟﻴﺴﺘﺄﺻﻠﻮﺍ ﻣﻜﺎﻥ ﻛﻞ ﰲ ﻭﳛﺎﺭﺑﻮﻫﻢ ﺍﻟﻘﺘﻞ ﺍﻟﺴﺎﺣﺮ ﺟﺰﺍﺀ ﺃﻥ
ﲨﻴﻊ ﰲ ﻭﻳﺮﺍﻗﺒﻮﻫﻢ ﺍﻟﻀﺎﺭﺓ ﺃﻧﺸﻄﺘﻬﻢ ﲨﻴﻊ ﰲ ﻨﺎﻕﳋﺍ ﻋﻠﻴﻬﻢ ﻘﻮﺍﻴﻭﻳﻀ
ﺃﻋﻤﺎﳍﻢ.
ﻛـﺎﻥ ﻓﻘﺪ ﺑﻼﺩﻧﺎ ﰲ ﻛﺜﲑﺓ ﻭﻫﻲ ﺍﻟﻮﺍﻓﺪﺓ ﺍﻟﻌﻤﺎﻟﺔ ﺟﺎﻧﺐ ﻧﻨﺴﻰ ﻭﻻ
ﺃﻭ ﳍـﻢ ﺍﻟﻜﻔـﻼﺀ ﲢﺒﻴﺐ ﰲ ﺭﻏﺒﺔ ﺍﻟﺴﻤﻮﻡ ﻫﺬﻩ ﻧﺸﺮ ﰲ ﻛﺒﲑ ﺩﻭﺭ ﳍﺎ
ﻭﻛـﻢ ﺍﻷﺳـﺒﺎﺏ ﻣﻦ ﺳﺒﺐ ﻷﻱ ﺑﺎﻵﺧﺮﻳﻦ ﺍﻟﻀﺮﺭ ﺇﻳﻘﺎﻉ ﻋﻠﻰ ﹰﺎﺣﺮﺻ
ﺃﻣـﺮﺍﺽ ﻭﺣﻠـﻮﻝ ﻭﺗﻔﺮﻳﻘﻬﺎ ﹸﺳﺮﺃ ﺗﺸﺘﻴﺖ ﰲ ﹰﺎﺳﺒﺒ ﺍﻟﻌﻤﺎﻟﺔ ﻫﺬﻩ ﻛﺎﻧﺖ
ﻣ ﻛﺜﲑ ﰲ ﺍﻛﺘﺸﺎﻓﻬﺎ ﺻﻌﺐﳍـﺬﻩ ﺍﺿﻄﺮ ﺇﺫﺍ ﻳﺘﺤﺮﻯ ﻭﺍﻟﻌﺎﻗﻞ ﺍﻷﺣﻴﺎﻥ ﻦ
ﺩﻳﻨـﻪ ﰲ ﻟﻴﺴـﻠﻢ ﻭﻧﺴﺎﺀ ﺭﺟﺎﻻ ﻣﻨﻬﻢ ﺍﳌﻮﺛﻮﻗﲔ ﺇﻻ ﳛﻀﺮ ﺑﺄﻻ ﺍﻟﻌﻤﺎﻟﺔ
- 6. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ٩
ﺇﻟﻴﻬﻢ ﺍﳌﻮﻛﻞ ﺍﻟﻌﻤﻞ ﰲ ﹰﺎﺷﺮﻭﺧ ﳛﺪﺛﻮﻥ ﺍﳌﻮﺛﻮﻗﲔ ﻏﲑ ﺇﺫ ﻭﻣﺎﻟﻪ ﻭﺻﺤﺘﻪ
ﺇﱃ ﻳﻠﺠﺌـﻮﺍ ﺃﻥ ﻳﺘﻮﺭﻋـﻮﻥ ﻭﻻ ﺃﻳـﺪﻳﻬﻢ ﰲ ﻳﻘﻊ ﻣﺎ ﺑﺴﺮﻗﺔ ﻳﺒﺎﻟﻮﻥ ﻭﻻ
ﺍﻟﻀﺮ ﻹﻧﺰﺍﻝ ﻭﺍﳌﺸﻌﻮﺫﻳﻦ ﺎﻥﻬﺍﻟﻜﻭﻟـﺬﺍ ﺃﺳﺮﺗﻪ ﺃﻓﺮﺍﺩ ﺃﺣﺪ ﺃﻭ ﺑﺎﻟﻜﻔﻴﻞ ﺭ
ﺍﳌﺴـﺘﻌﺎﻥ ﻭﺍﷲ ﺫﻟـﻚ ﰲ ﺚﻳﻭﺍﻟﺘﺮ ﺍﻧﺘﻘﺎﺋﻬﻢ ﻋﻠﻰ ﺑﺎﳊﺮﺹ ﺃﻭﺻﻲ ﻓﺈﱐ
ﺍﻟﻌﻈﻴﻢ ﺍﻟﻌﻠﻲ ﺑﺎﷲ ﺇﻻ ﻗﻮﺓ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﺍﻟﺘﻜﻼﻥ ﻭﻋﻠﻴﻪ.
ﺤﺮﺴﺍﻟ ﺗﻌﺮﻳﻒ
ﺍﻟﻠﻐﺔ ﰲ ﺤﺮﺴﺍﻟ:
ﺳﺒﺒﻪ ﻭﺧﻔﻲ ﻭﺩﻕ ﻟﻄﻒ ﻣﺎ ﻛﻞ.
ﺍﻟﺸﺮﻉ ﰲ ﺤﺮﺴﺍﻟ:
ﻳﺆﺛﺮ ﻘﺪﻋﻭ ﻗﻰﺭﻭ ﻋﺰﺍﺋﻢ ﺤﺮﺴﺍﻟﻓﻴﻤـﺮﺽ ﻭﺍﻷﺑﺪﺍﻥ ﺍﻟﻘﻠﻮﺏ ﰲ
ﻭﺯﻭﺟﻪ ﺍﳌﺮﺀ ﺑﲔ ﻕﺮﻭﻳﻔ ﻭﻳﻘﺘﻞ.
ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﻋﻨﺪ ﺤﺮﺴﺍﻟ
ﺍﷲ ﺭﲪﻪ ﺍﻟﻨﻮﻭﻱ ﻗﺎﻝ) :ﻗﻄـﻊ ﻭﺑﻪ ﺣﻘﻴﻘﺔ ﻟﻠﺴﺤﺮ ﺃﻥ ﺍﻟﺼﺤﻴﺢ
ﺍﻟﺼـﺤﻴﺤﺔ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻳﺪﻝ ﻭﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﺎﻣﺔ ﻭﻋﻠﻴﻪ ﺍﳉﻤﻬﻮﺭ
ﺍﳌﺸﻬﻮﺭﺓ.(
ﺍﷲ ﺭﲪﻪ ﺍﻟﻘﺮﻃﱯ ﻭﻗﺎﻝ) :ﻭ ﺣﻖ ﺤﺮﺴﺍﻟ ﺃﻥ ﻭﻋﻨﺪﻧﺎﺣﻘﻴﻘـﺔ ﻟﻪ
ﻢ ﻳﻨﻌﻘﺪ ﺍﻟﺬﻳﻦ ﻭﺍﻟﻌﻘﺪ ﺍﳊﻞ ﺃﻫﻞ ﻫﺬﺍ ﻭﻋﻠﻰ ﺷﺎﺀ ﻣﺎ ﻋﻨﺪﻩ ﺍﷲ ﳜﻠﻖ
ﺍﳊـﻖ ﺃﻫـﻞ ﻭﳐﺎﻟﻔﺘﻬﻢ ﺍﳌﻌﺘﺰﻟﺔ ﲝﺜﺎﻟﺔ ﺍﺗﻔﺎﻗﻬﻢ ﻣﻊ ﻋﱪﺓ ﻭﻻ ﺍﻹﲨﺎﻉ
ﻳﺒـﺪ ﻭﱂ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻭﺗﻜﻠﻢ ﺍﻟﺰﻣﺎﻥ ﺳﺎﺑﻖ ﰲ ﻭﺫﺍﻉ ﺤﺮﺴﺍﻟ ﺷﺎﻉ ﻭﻟﻘﺪ
ﻷﺻﻠﻪ ﺇﻧﻜﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﻭﻻ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ.(
ﺭﲪﻪ ﻗﺪﺍﻣﺔ ﺍﺑﻦ ﻭﻗﺎﻝﺍﷲ) :ﻳﻘﺘـﻞ ﻣﺎ ﻓﻤﻨﻪ ﺣﻘﻴﻘﺔ ﻟﻪ ﺤﺮﺴﻭﺍﻟ
ﻭﻣﻨـﻪ ﻭﻃﺄﻫﺎ ﻓﻴﻤﻨﻌﻪ ﺍﻣﺮﺃﺗﻪ ﻋﻦ ﺍﻟﺮﺟﻞ ﻳﺄﺧﺬ ﻣﺎ ﻭﻣﻨﻪ ﳝﺮﺽ ﻣﺎ ﻭﻣﻨﻪ
- 7. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ١٠
ﳛﺒـﺐ ﺃﻭ ﺍﻵﺧﺮﺓ ﺇﱃ ﺃﺣﺪﳘﺎ ﻳﺒﻐﺾ ﻭﻣﺎ ﻭﺯﻭﺟﻪ ﺍﳌﺮﺀ ﺑﲔ ﻳﻔﺮﻕ ﻣﺎ
ﺍﺛﻨﲔ ﺑﲔ.(
ﺍﷲ ﺭﲪﻪ ﺍﻷﺷﻌﺮﻱ ﺍﳊﺴﻦ ﺃﺑﻮ ﻭﻗﺎﻝ) :ﺍﻟـﺪﻧﻴﺎ ﰲ ﺑﺄﻥ ﻭﻧﺼﺪﻕ
ﻣﻮﺟﻮ ﻛﺎﺋﻦ ﺤﺮﺴﺍﻟ ﻭﺃﻥ ﻭﺳﺤﺮ ﺳﺤﺮﺓﺍﻟﺪﻧﻴﺎ ﰲ ﺩ.(
ﺤﺮﺴﺍﻟ ﺗﺄﺛﲑ ﺃﺩﻟﺔ
ﻭﻫﻮ ﺛﺎﺑﺖ ﺃﺛﺮ ﻟﻪ ﺤﺮﺴﺍﻟ ﺃﻥ ﻋﻠﻰ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻨﺔ ﺃﻫﻞ ﻣﺬﻫﺐ
ﻫﻲ ﺑﺄﺩﻟﺔ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺳﺘﺪﻝ ﻭﻗﺪ ﺧﻴﺎﻝ ﻻ ﺣﻘﻴﻘﺔ:
ﹰﻻﺃﻭ:ﺗﻌﺎﱃ ﺍﷲ ﻗﻮﻝ:]ِﺀﺮﹶﳌﺍ ﻦﻴﺑ ﻪﹺﺑ ﹶﻥﹸﻮﻗﺮﹶﻔﻳ ﺎﻣ ﺎﻤﻬﻨﻣ ﹶﻥﻮﻤﱠﻠﻌﺘﻴﹶﻓ
ﻪﹺﺟﻭﺯﻭ[}ﺍﻟﺒﻘﺮﺓ:١٠٢{ﺣﻴﺚـﺤﺮﺴﺍﻟ ﺃﺛﺮ ﻣﻦ ﺑﺄﻥ ﺍﻵﻳﺔ ﺣﺖﺮﺻ
ﻭﺍﻟﺘـﺮﺍﺑﻂ ﻭﺍﶈﺒـﺔ ﺍﻹﻟﻔﺔ ﻣﻦ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﻣﻊ ﻭﺯﻭﺟﻪ ﺍﳌﺮﺀ ﺑﲔ ﺍﻟﺘﻔﺮﻳﻖ
ﺍﻟﻌـﺪﺍﻭﺓ ﻭﺇﻳﻘﺎﻉ ﻟﻠﺘﻨﺰﻉ ﺑﺎﻟﺸﻴﺎﻃﲔ ﺫﻟﻚ ﻋﻠﻰ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺤﺮﺓﺴﻭﺍﻟ
ﻭﺍﻟﺒﻐﻀﺎﺀ.
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺟﺎﺑﺮ ﻭﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ) :ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ
ﺳﺮﺍﻳﺎﻩ ﻳﺒﻌﺚ ﰒ ﺍﳌﺎﺀ ﻋﻠﻰ ﻋﺮﺷﻪ ﻳﻀﻊﻋﻨـﺪﻩ ﻢﻓـﺄﻗﺮ ﺍﻟﻨﺎﺱ ﰲ
ﺣﱴ ﺑﻔﻼﻥ ﺯﻟﺖ ﻣﺎ ﻓﻴﻘﻮﻝ ﺃﺣﺪﻫﻢ ﳚﻲﺀ ﻓﺘﻨﺔ ﻋﻨﺪﻩ ﺃﻋﻈﻤﻬﻢ ﻣﻨﺰﻟﺔ
ﺷﻴﺌﺎ ﺻﻨﻌﺖ ﻣﺎ ﻭﺍﷲ ﻻ ﺇﺑﻠﻴﺲ ﻓﻴﻘﻮﻝ ﻭﻛﺬﺍ ﻛﺬﺍ ﻳﻘﻮﻝ ﻭﻫﻮ ﺗﺮﻛﺘﻪ
ﻓﻴﻘﺮﺑﻪ ﺃﻫﻠﻪ ﻭﺑﲔ ﺑﻴﻨﻪ ﻓﺮﻗﺖ ﺣﱴ ﺗﺮﻛﺘﻪ ﻣﺎ ﻓﻴﻘﻮﻝ ﺃﺣﺪﻫﻢ ﻭﳚﻲﺀ
ﺃﻧﺖ ﻧﻌﻢ ﻭﻳﻘﻮﻝ ﻭﻳﺪﻧﻴﻪ(ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
ﹰﺎﺛﺎﻧﻴ:ﺗﻌﺎﱃ ﺍﷲ ﻗﻮﻝ:]ﻣﻭﻥﹾﺫﹺﺈﹺـﺑ ﱠﺎﻟﹺﺇ ﺪﺣﹶﺃ ﻦﻣ ﻪﹺﺑ ﻦﻳﺭﺎﻀﹺﺑ ﻢﻫ ﺎ
ِﷲﺍ[}ﺍﻟﺒﻘﺮﺓ:١٠٢{ـﺤﺮﺴﺍﻟ ﺃﺛﺮ ﺍﻵﻳﺔ ﻫﺬﻩ ﰲ ﺗﻌﺎﱃ ﺍﷲ ﺃﺛﺒﺖ ﻓﻘﺪ
ﻭﻗﺪﺭﻩ ﺍﷲ ﻗﻀﺎﺀ ﻣﻦ ﻫﻮ ﺇﳕﺎ ﺍﻟﺘﺄﺛﲑ ﻫﺬﺍ ﺑﺄﻥ ﹰﺎﻋﻠﻤ ﻭﺿﺮﺭﻩ.
- 8. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ١١
ﹰﺎﺛﺎﻟﺜ:ﺗﻌﺎﱃ ﺍﷲ ﻗﻮﻝ:]ﻦﻴـﻋﹶﺃ ﻭﺍﺮﺤﺳ ﺍﻮﹶﻘﹾﻟﹶﺃ ﺎﻤﹶﻠﹶﻓ ﹸﻮﺍﻘﹾﻟﹶﺃ ﹶﻝﹶﺎﻗ
ﻨﺍﻟﹴﻢﻴﻈﻋ ﹴﺮﺤِﺴﹺﺑ ُﻭﺍﺀﺎﺟﻭ ﻢﻫﻮﺒﻫﺮﺘﺳﺍﻭ ﹺﺱﺎ[}ﺍﻷﻋـﺮﺍﻑ:١١٦{
ﺑﺄﻧﻪ ﺤﺮﺴﺍﻟ ﺗﻌﺎﱃ ﺍﷲ ﻭﺻﻒ)ﻋﻈﻴﻢ(ﻋﻠـﻰ ﺍﻟﻮﺻﻒ ﻫﺬﺍ ﻳﻘﻊ ﻭﻻ
ﺧﻴﺎﻝ ﻻ ﺣﻘﻴﻘﺔ ﺤﺮﺴﺍﻟ ﺃﻥ ﻋﻠﻰ ﻓﺪﻝ ﻟﻪ ﻭﺟﻮﺩ ﻻ ﺷﻲﺀ.
ﹰﺎﺭﺍﺑﻌ:ﺗﻌﺎﱃ ﺍﷲ ﻗﻮﻝ:]ﻪﹺـﺑ ﻢﺘﹾـﺌﹺﺟ ﺎﻣ ﻰﺳﻮﻣ ﹶﻝﹶﺎﻗ ﺍﻮﹶﻘﹾﻟﹶﺃ ﺎﻤﹶﻠﹶﻓ
ﹺﺇ ﺤﺮﺴﺍﻟﻦﻳﺪِـﺴﹾﻔﹸﳌﺍ ﹶﻞـﻤﻋ ﺢﻠـﺼﻳ ﹶـﺎﻟ َﷲﺍ ﱠﻥﹺﺇ ﻪﹸﻠﻄﺒﻴﺳ َﷲﺍ ﱠﻥ[
}ﻳﻮﻧﺲ:٨١{ﺗﻌﺎﱃ ﺍﷲ ﻭﻗﻮﻝ:]ﻮﺍﻧﹶـﺎﻛ ـﺎﻣ ﹶﻞﹶـﻄﺑﻭ ﻖﹶﳊﺍ ﻊﹶﻗﻮﹶﻓ
ﹶﻥﹸﻮﻠﻤﻌﻳ[}ﺍﻷﻋﺮﺍﻑ:١١٨{ﻛـﺎﻥ ﺃﻧـﻪ ﺍﻵﻳـﺘﲔ ﻫﺎﺗﲔ ﻣﻦ ﻔﻬﻢﻳ
ﺍﷲ ﺃﺑﻄﻠﻪ ﰒ ﺛﺎﺑﺖ ﻭﺃﺛﺮ ﺣﻘﻴﻘﺔ ﻟﻠﺴﺤﺮ.
ﹰﺎﺧﺎﻣﺴ:ﺗﻌﺎﱃ ﺍﷲ ﻗﻮﻝ:]ﹺﻖﹶﻠﹶﻔﺍﻟ ﺏﺮﹺﺑ ﹸﺫﻮﻋﹶﺃ ﹾﻞﹸﻗ)١(ـﺎﻣ ﺮـﺷ ﻦـﻣ
ﻖﹶﻠﺧ)٢(ﺐﹶﻗﻭ ﹶﺍﺫﹺﺇ ﹴﻖﺳﹶﺎﻏ ﺮﺷ ﻦﻣﻭ)٣(ﺪﹶﻘﻌﺍﻟ ﻲﻓ ﺕﹶﺎﺛﱠﺎﻔﻨﺍﻟ ﺮﺷ ﻦﻣﻭ[
}ﺳﻮﺭﺓﺍﻟﻔﻠﻖ{.ﻳﻌﻘﺪﻥ ﺍﻟﻠﻮﺍﰐ ﺍﻟﺴﻮﺍﺣﺮ ﻘﺪﻌﺍﻟ ﰲ ﺑﺎﻟﻨﻔﺎﺛﺎﺕ ﻭﺍﳌﻘﺼﻮﺩ
ﻫﺬﻩ ﰲ ﺗﻌﺎﱃ ﺍﷲ ﺃﻣﺮﻧﺎ ﻓﻠﻤﺎ ﻋﻘﺪﻫﻦ ﰲ ﻭﻳﻨﻔﺜﻦ ﺳﺤﺮﻫﻦ ﰲﺃﻥ ﺍﻟﺴﻮﺭﺓ
ﺍﻷﺷـﻴﺎﺀ ﻫـﺬﻩ ﺃﻥ ﻓﻤﻌﻨﺎﻩ ﺍﻟﺴﻮﺍﺣﺮ ﻭﻣﻦ ﺧﻠﻖ ﻣﺎ ﺷﺮ ﻣﻦ ﺑﻪ ﻧﺴﺘﻌﻴﺬ
ﻣﻨـﻬﺎ ﺑﺎﻻﺳـﺘﻌﺎﺫﺓ ﺃﻣﺮﻧﺎ ﳌﺎ ﻭﻭﺟﻮﺩ ﺃﺛﺮ ﳍﺎ ﻳﻜﻦ ﱂ ﻭﻟﻮ ﻭﺛﺎﺑﺘﺔ ﻣﻮﺟﻮﺩﺓ
ﺍﻟﺮﺳـﻮﻝ ﻗﻮﻝ ﺍﻟﺴﻮﺍﺣﺮ ﺍﻟﻌﻘﺪ ﰲ ﺑﺎﻟﻨﻔﺎﺛﺎﺕ ﺍﳌﺮﺍﺩ ﺃﻥ ﻋﻠﻰ ﻳﺪﻝ ﻭﳑﺎ
)ﺃﺷﺮﻙ ﻓﻘﺪ ﺳﺤﺮ ﻭﻣﻦ ﺳﺤﺮ ﻓﻘﺪ ﻓﻴﻬﺎ ﻧﻔﺚ ﰒ ﻋﻘﺪﺓ ﻋﻘﺪ ﻣﻦ(ﺭﻭﺍﻩ
ﺍﻟﻨﺴﺎﺋﻲ)١(
ﺍﻷﻋﺼﻢ ﺑﻦ ﻟﺒﻴﺪ ﰲ ﻧﺰﻟﺖ ﺍﻵﻳﺔ ﻫﺬﻩ ﺃﻥ ﺍﳌﻔﺴﺮﻭﻥ ﺃﲨﻊ ﻭﻗﺪ
ﺍﷲ ﺭﺳﻮﻝ ﺳﺤﺮ ﳌﺎﻭﺃﺧﱪﻩ ﺟﱪﻳﻞ ﺁﺗﺎﻩ ﰒ.
)١(ﺷﻴﺨﻨ ﻗﺎﻝﺗﻌﺎﱃ ﺍﷲ ﺣﻔﻈﻪ ﺍﻟﺰﻳﺪ ﳏﻤﺪ ﺑﻦ ﺗﺮﻛﻲ ﺍﻟﺸﻴﺦ ﺎ:»ﺇﺳﻨﺎﺩﻩ ﰲ ﺍﳊﺪﻳﺚ
ﺍﳌﻌﲎ ﺻﺤﻴﺢ ﺍﳌﺒﲎ ﺿﻌﻴﻒ ﻭﻟﻜﻨﻪ ،ﺿﻌﻒ«.
- 9. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ١٢
ﺍﻟﻨﱯ ﺤﺮﺳ ﻛﻴﻒ
ﻗﺎﻟﺖ ﻋﻨﻬﺎ ﺍﷲ ﺭﺿﻲ ﻋﺎﺋﺸﺔ ﻋﻦ:ﺍﻟﻨﱯ ﺳﺤﺮﺭﻳﻖﺯ ﺑﲏ ﻣﻦ ﺭﺟﻞ
ﺍﷲ ﺭﺳﻮﻝ ﻛﺎﻥ ﺣﱴ ﺍﻷﻋﺼﻢ ﺑﻦ ﻟﺒﻴﺪ ﻟﻪ ﻳﻘﺎﻝﺇﻟﻴ ﺨﻴﻞﻳﺃﻧـﻪ ﻪ
ﺍﷲ ﺭﺳﻮﻝ ﺩﻋﺎ ﻳﻮﻡ ﺫﺍﺕ ﻛﺎﻥ ﺇﺫﺍ ﺣﱴ ﻳﻔﻌﻠﻪ ﻭﻣﺎ ﺍﻟﺸﻲﺀ ﻳﻔﻌﻞ ﻛﺎﻥ
ﻗﺎﻝ ﰒ ﺩﻋﺎ ﰒ:)ﺍﺳﺘﻔﺘﻴﺘﻪ ﻓﻴﻤﺎ ﺃﻓﺘﺎﱐ ﺍﷲ ﺃﻥ ﺃﺷﻌﺮﺕ ﻋﺎﺋﺸﺔ ﻳﺎ
ﺭﺟﻠـﻲ ﻋﻨﺪ ﻭﺍﻵﺧﺮ ﺭﺃﺳﻲ ﻋﻨﺪ ﺃﺣﺪﳘﺎ ﻓﻘﻌﺪ ﺭﺟﻼﻥ ﺟﺎﺀﱐ ﻓﻴﻪ
ﻗـﺎﻝ ﺍﻟﺮﺟﻞ؟ ﻭﺟﻊ ﻣﺎ ﺭﺟﻠﻲ ﻋﻨﺪ ﻟﻠﺬﻱ ﺭﺃﺳﻲ ﻋﻨﺪ ﺍﻟﺬﻱ ﻓﻘﺎﻝ:
ﻗﺎﻝ ﻣﻄﺒﻮﺏ:ﻗﺎﻝ ﻃﺒﻪ ﻣﻦ:ﺍﻷﻋﺼﻢ ﺑﻦ ﻟﺒﻴﺪ.ﻗﺎﻝ:ﺷﻲﺀ؟ ﺃﻱ ﰲ
ﻗﺎﻝ:ﻗﺎﻝ ﺫﻛﺮ ﻃﻠﻊ ﻭﺟﻒ ﻭﻣﺸﺎﻃﻪ ﻣﺸﻂ ﰲ:ﻗﺎﻝ ﻫﻮ؟ ﻓﺄﻳﻦ:ﰲ
ﺫﺭﻭﺍﻥ ﺑﺌﺮ.ﺍﷲ ﺭﺳﻮﻝ ﻓﺄﺗﺎﻫﺎﻓﻘﺎﻝ ﻓﺠﺎﺀ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺃﻧﺎﺱ ﰲ:
ﺭﺅﻭﺱ ﳔﻠـﻬﺎ ﻭﻛـﺄﻥ ﺍﳊﻨـﺎﺀ ﻧﻘﺎﻋﺔ ﻣﺎﺀﻫﺎ ﻟﻜﺄﻥ ﻭﺍﷲ ﻋﺎﺋﺸﺔ ﻳﺎ
ﺍﻟﺸﻴﺎﻃﲔ.ﻗﺎﻝ ﺃﺣﺮﻗﺘﻪ؟ ﺃﻓﻼ ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ ﻗﻠﺖ:ﻓ ﺃﻧﺎ ﺃﻣﺎ ﻻﻘـﺪ
ﻓﺪﻓﻨﺖ ﺎ ﻓﺄﻣﺮ ﹰﺍﺷﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﹸﺛﲑﺃ ﺃﻥ ﻓﻜﺮﻫﺖ ﺍﷲ ﻋﺎﻓﺎﱐ(ﻣﺘﻔﻖ
ﻋﻠﻴﻪ.
ﺣﻴـﺚ ﻣﺘﻌﺪﺩﺓ ﻃﺮﻕ ﻣﻦ ﺍﻟﺼﺤﻴﺤﲔ ﻏﲑ ﰲ ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﺟﺎﺀ ﻭﻗﺪ
ﺍﻟﺮﻭﺍﻳﺎﺕ ﻫﺬﻩ ﺑﻌﺾ ﻭﺗﺬﻛﺮ ﺻﺤﻴﺢ ﺑﺈﺳﻨﺎﺩ ﺃﲪﺪ ﺍﻹﻣﺎﻡ ﺃﻭﺭﺩﻩ) :ﺃﻥ
ﺍﷲ ﺭﺳﻮﻝﻳـﺄﺗﻴﻬﻦ ﻭﻻ ﺍﻟﻨﺴـﺎﺀ ﻳﺄﰐ ﺃﻧﻪ ﻳﺮﻯ ﺃﺷﻬﺮ ﺳﺘﺔ ﻟﺒﺚ
ﺭﺃﺳﻪ ﺷﻌﺮ ﻭﺍﻧﺘﺜﺮﺍﻷﻋﺼﻢ ﺑﻦ ﻟﺒﻴﺪ ﺃﻣﺮ ﻣﻦ ﻛﺎﻥ ﲟﺎ ﺟﱪﻳﻞ ﺃﺧﱪﻩ ﻭﳌﺎ
ﻣـﺎﺀﻩ ﻓﻮﺟﺪﻭﺍ ﺍﻟﺒﺌﺮ ﻣﺎﺀ ﻓﻨﺰﺣﻮﺍ ﻳﺎﺳﺮ ﺑﻦ ﻭﻋﻤﺎﺭ ﻭﺍﻟﺰﺑﲑ ﹰﺎﻋﻠﻴ ﺑﻌﺚ
- 10. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ١٣
ﻫﻮ ﺍﻟﺒﺌﺮ ﺇﱃ ﻧﺰﻝ ﻭﺍﻟﺬﻱ ﺍﳊﻨﺎﺀ ﻧﻘﺎﻋﺔ ﻛﺄﻧﻪ)ﳏﺼﻦ ﺑﻦ ﻗﻴﺲ(ﻭﳌـﺎ
ﻭﻫﻲ ﺍﻟﺮﺍﻋﻮﻓﺔ ﺭﻓﻌﺖ) :ﻋﻠﻴﻬـﺎ ﻳﻘـﻮﻡ ﻧﺎﺗﻰﺀ ﺍﻟﺒﺌﺮ ﺃﺳﻔﻞ ﰲ ﺣﺠﺮ
ﺍﳌﺎﺗﺢ(ﻭﻫﻮ ﺍﳉﻒ ﻭﺃﺧﺮﺟﻮﺍ)ﺍﻟﻄ ﻗﺸﺮﻠﻊ(ﻭﻫﻲ ﻣﺸﺎﻃﺔ ﻓﻴﻪ ﻓﺈﺫﺍ) :ﻣﺎ
ﺳﺮﺡ ﺇﺫﺍ ﺍﻟﺮﺃﺱ ﻣﻦ ﺳﻘﻂ ﺍﻟﺬﻱ ﺍﻟﺸﻌﺮ ﻣﻦ ﳜﺮﺝ(ﻣﺸﻄﻪ ﻣﻦ ﻭﺃﺳﻨﺎﻥ
ﺑـﺎﻹﺑﺮﺓ ﻣﻐـﺮﻭﺯﺓ ﻘﺪﺓﻋ ﻋﺸﺮﺓ ﺇﺣﺪﻯ ﻓﻴﻪ ﻣﻌﻘﻮﺩ ﻭﺗﺮ ﻓﻴﻪ ﻭﺇﺫﺍ
ﺭﺳﻮﻝ ﻭﻭﺟﺪ ﻘﺪﺓﻋ ﺍﳓﻠﺖ ﺁﻳﺔ ﻗﺮﺃ ﻛﻠﻤﺎ ﻓﺠﻌﻞ ﺍﳌﻌﻮﺫﺗﲔ ﺍﷲ ﻓﺄﻧﺰﻝ
ﺍﷲﻧﺸﻂ ﻛﺄﳕﺎ ﻓﻘﺎﻡ ﺍﻷﺧﲑﺓ ﻘﺪﺓﻌﺍﻟ ﺍﳓﻠﺖ ﺣﲔ ﻔﺔﺧﻋﻘﺎﻝ ﻣﻦ
ﻣﻦ ﻳﺆﺫﻳﻚ ﺷﻲﺀ ﻛﻞ ﻣﻦ ﹸﺭﻗﻴﻚﺃ ﺍﷲ ﺑﺴﻢ ﻳﻘﻮﻝ ﺟﱪﻳﻞ ﻭﺟﻌﻞ ﺑﻌﲑ
ﺍﷲ ﻟﺮﺳﻮﻝ ﻓﻘﻴﻞ ﻳﺸﻔﻴﻚ ﺍﷲ ﻭﻋﲔ ﺣﺎﺳﺪﺍﳋﺒﻴـﺚ ﻧﺄﺧﺬ ﺃﻓﻼ
ﻓﻘﺎﻝ ﻧﻘﺘﻠﻪ:)ﹰﺍﺷﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺛﲑ ﺃﻥ ﻭﺃﻛﺮﻩ ﺍﷲ ﺷﻔﺎﱐ ﻓﻘﺪ ﺃﻧﺎ ﺃﻣﺎ(
ﺍﷲ ﺭﺳﻮﻝ ﺫﻛﺮ ﻓﻤﺎﻗﻂ ﻭﺟﻬﻪ ﰲ ﺭﺁﻩ ﻭﻻ ﺍﻟﻴﻬﻮﺩﻱ ﺫﻟﻚ.(
ﺴﺍﻟ ﺑﲔ ﺍﻟﻔﺮﻕﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳌﻌﺠﺰﺓ ﺤﺮ
ﻭﺍﳌﻌﺠـﺰﺓ ﺤﺮﺴﺍﻟ ﺑﲔ ﺍﳋﻠﻂ ﻋﺪﻡ ﻫﻮ ﺍﻟﺘﻔﺮﻳﻖ ﻫﺬﺍ ﻣﻦ ﺍﻟﻐﺮﺽ
ﻭﺍﳌﻌﺠﺰﺓ ﺤﺮﺴﺍﻟ ﺑﲔ ﻭﺍﻟﻔﺮﻕ ﺤﺮﺴﺍﻟ ﺣﻘﻴﻘﺔ ﻟﻨﺎ ﺗﻈﻬﺮ ﺍﻟﻔﺮﻭﻕ ﻭﲟﻌﺮﻓﺔ
ﻭﺟﻮﻩ ﻣﻦ ﻭﺍﻟﻜﺮﺍﻣﺔ:
ﺍﻷﻭﻝ:ﻳـﺘﻢ ﻭﻫﻮ ﻭﺍﻟﺼﻨﺎﻋﺔ ﺑﺎﻟﺘﻌﻠﻢ ﳛﺼﻞ ﻣﻜﺘﺴﺐ ﻋﻠﻢ ﺤﺮﺴﺍﻟ
ﻭﻣﻨ ﻫﺒﺔ ﻓﻬﻲ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺃﻣﺎ ﻭﺃﻓﻌﺎﻝ ﺑﺎﻷﻗﻮﺍﻝﻷﻫـﻞ ﺗﻌـﺎﱃ ﺍﷲ ﻣﻦ ﺤﺔ
ﻓﻘﻂ ﻭﺍﻟﺮﺳﻞ ﻟﻸﻧﺒﻴﺎﺀ ﺇﻻ ﺗﻌﻄﻲ ﻻ ﻭﺍﳌﻌﺠﺰﺓ ﺍﻹﳝﺎﻥ.
ﺍﻟﺜﺎﱐ:ﻣﻦ ﻳﻈﻬﺮ ﺤﺮﺴﻭﺍﻟ ﻓﺎﺳﻖ ﻋﻠﻰ ﺗﻈﻬﺮ ﻻ ﻭﺍﻟﻜﺮﺍﻣﺔ ﺍﳌﻌﺠﺰﺓ
ﻓﺎﺳﻖ.
- 11. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ١٤
ﺍﻟﺜﺎﻟﺚ:ﺇﺑﻄﺎﻟﻪ ﳝﻜﻦ ﻓﺈﻧﻪ ﺤﺮﺴﺍﻟ ﺃﻣﺎ ﺇﺑﻄﺎﳍﺎ ﳝﻜﻦ ﻻ ﺍﳌﻌﺠﺰﺓ.
ﺍﻟﻐﺒﻄﺔ ﻭﺑﲔ ﺑﻴﻨﻪ ﻭﺍﻟﻔﺮﻕ ﺍﳊﺴﺪ ﺗﻌﺮﻳﻒ
ﺍﻟﻠ ﰲ ﻭﺍﻟﻐﺒﻄﺔ ﺍﳊﺴﺪﻐﺔ:
ﺍﻟﻠﻐﺔ ﰲ ﻭﺍﳊﺴﺪ) :ﻏـﲑﻩ ﻧﻌﻤـﺔ ﺇﻟﻴﻪ ﺗﺘﺤﻮﻝ ﺃﻥ ﺍﻟﺮﺟﻞ ﻳﺘﻤﲎ ﺃﻥ
ﻳﺴﻠﺒﻬﺎ ﺃﻭ ﻭﻓﻀﻴﻠﺘﻪ.(
ﺍﷲ ﺭﲪﻪ ﺍﳉﻮﻫﺮﻱ ﻭﻗﺎﻝ) :ﺍﶈﺴﻮﺩ ﻧﻌﻤﺔ ﺯﻭﺍﻝ ﺗﺘﻤﲎ ﺃﻥ ﺍﳊﺴﺪ
ﻳﻘﺎﻝ ﺇﻟﻴﻚ:ﺑﺎﻟﺘﺤﺮﻳـﻚ ﹰﺍﺣﺴـﺪ ﻭﺍﳌﺼﺪﺭ ﹰﺍﺣﺴﻮﺩ ﳛﺴﺪﻩ ﺣﺴﺪﻩ
ﻭﺣﺴﺎﺩﺓ.(
ﺍﻟﻠﻐﺔ ﰲ ﻭﺍﻟﻐﺒﻄﺔ) :ﺯ ﻳﺘﻤﲎ ﻭﻻ ﻣﺜﻠﻬﺎ ﻟﻪ ﻳﻜﻮﻥ ﺃﻥ ﻳﺘﻤﲎ ﺃﻥﻭﺍﳍﺎ
ﻋﻨﻪ.(
ﺍﷲ ﺭﲪﻪ ﺍﻷﺯﻫﺮﻱ ﻭﻗﺎﻝ) :ﺃﺧﻒ ﻭﻫﻮ ﺍﳊﺴﺪ ﻣﻦ ﺿﺮﺏ ﺍﻟﻐﺒﻂ
ﻣﻨﻪ.(
ﺍﻟﺸﺮﻉ ﰲ ﻭﺍﻟﻐﺒﻄﺔ ﺍﳊﺴﺪ:
ﺍﻟﺸﺮﻉ ﰲ ﺍﳊﺴﺪ) :ﻓﺤـﺪﻩ ﺍﻟﺸـﺮﻳﻌﺔ ﻋﻠﻤﺎﺀ ﻋﻨﺪ ﺍﳊﺴﺪ ﻭﺃﻣﺎ
ﻋﻠﻴﻪ ﺍﳌﻨﻌﻢ ﻋﻦ ﺯﻭﺍﳍﺎ ﻭﺣﺐ ﺍﻟﻨﻌﻤﺔ ﻛﺮﺍﻫﺔ.(
ﺍﷲ ﺭﲪﻪ ﺍﳉﻮﺯﻱ ﺍﺑﻦ ﻭﻗﺎﻝ) :ﻧﻌﻤـﺔ ﺯﻭﺍﻝ ﲤـﲏ ﻫـﻮ ﺍﳊﺴﺪ
ﳛﺼ ﱂ ﻭﺇﻥ ﺍﶈﺴﻮﺩﻣﺜﻠﻬﺎ ﻟﻠﺤﺎﺳﺪ ﻞ.(
ﺍﷲ ﺭﲪﻪ ﺍﻟﻐﺰﺍﱄ ﺣﺎﻣﺪ ﺃﺑﻮ ﻗﺎﻝ) :ﹰﺍﺣﺴـﺪ ﺍﳌﻨﺎﻓﺴﺔ ﺗﺴﻤﻰ ﻭﻗﺪ
ﰲ ﺣﺠـﺮ ﻭﻻ ﺍﻵﺧﺮ ﻣﻮﺿﻊ ﺍﻟﻠﻔﻈﲔ ﺃﺣﺪ ﻭﻳﻮﺿﺢ ﻣﻨﺎﻓﺴﺔ ﻭﺍﳊﺴﺪ
ﺍﳌﻌﺎﱐ ﻓﻬﻢ ﺑﻌﺪ ﺍﻷﺳﺎﻣﻲ.(
ﺍﳋﻼﺻﺔ:)ﻳﺮﺿـﻰ ﻭﻻ ﻏﲑﻩ ﻋﻠﻰ ﺍﻟﱵ ﺍﻟﻨﻌﻤﺔ ﻳﻜﺮﻩ ﺍﳊﺎﺳﺪ ﺃﻥ
ﻻ ﺃﻭ ﻣﺜﻠﻬﺎ ﻋﻠﻰ ﳛﺼﻞ ﺃﻥ ﲤﲎ ﺳﻮﺍﺀ ﺑﺰﻭﺍﳍﺎ ﺇﻻ.ﻓـﻼ ﺍﻟﻐﺎﺑﻂ ﻭﺃﻣﺎ
- 12. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ١٥
ﻳﺸـﺘﻬﻲ ﻭﻟﻜﻨﻪ ﻭﺩﻭﺍﻣﻬﺎ ﻭﺟﻮﺩﻫﺎ ﻳﻜﺮﻩ ﻭﻻ ﺍﻟﻨﻌﻤﺔ ﺗﻠﻚ ﺯﻭﺍﻝ ﳛﺐ
ﻣﺜﻠﻬﺎ ﻟﻨﻔﺴﻪ.(
ﺍﳊﺴﺪ ﺣﻜﻢ
ﺣـﺮﺍﻡ ﺍﻟﻐﲑ ﻋﻦ ﺯﻭﺍﳍﺎ ﻭﺣﺐ ﺍﻟﻨﻌﻤﺔ ﻛﺮﺍﻫﻴﺔ ﻫﻮ ﺍﻟﺬﻱ ﺍﳊﺴﺪ
ﻴﻴﺞ ﻋﻠﻰ ﺎ ﻳﺴﺘﻌﲔ ﻭﻫﻮ ﻛﺎﻓﺮ ﺃﻭ ﻓﺎﺟﺮ ﺎﺃﺻﺎ ﻧﻌﻤﺔ ﺇﻻ ﺣﺎﻝ ﺑﻜﻞ
ﻳﻀﺮ ﻭﻻ ﺍﳋﻠﻖ ﻭﺇﻳﺬﺍﺀ ﺍﻟﺒﲔ ﺫﺍﺕ ﻭﺇﻓﺴﺎﺩ ﺍﻟﻔﺘﻨﺔﻭﳏﺒﺘﻚ ﳍﺎ ﻛﺮﺍﻫﺘﻚ
ﻫـﻲ ﺣﻴﺚ ﻣﻦ ﺑﻞ ﻧﻌﻤﺔ ﻫﻲ ﺣﻴﺚ ﻣﻦ ﺯﻭﺍﳍﺎ ﲢﺐ ﻻ ﻓﺈﻧﻚ ﻟﺰﻭﺍﳍﺎ
ﻓﺴﺎﺩ ﺁﻟﺔ.
ﻳﻠﻲ ﻣﺎ ﺍﳊﺴﺪ ﲢﺮﱘ ﻋﻠﻰ ﻭﻳﺪﻝ:
ﹰﻻﺃﻭ:ﺃﻫـﻞ ﺻﻔﺎﺕ ﻣﻦ ﺍﳊﺴﺪ ﺃﻥ ﺑﻴﺎﻥ ﰲ ﻭﺟﻞ ﻋﺰ ﺍﳌﻮﱃ ﻗﺎﻝ
ﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﻓﻘﺎﻝ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺍﻟﻜﺘﺎﺏ:]ﻦـﻣ ﲑﺜﹶﻛ ﺩﻭ
ﺮﻳ ﻮﹶﻟ ﹺﺏﺎﺘﻜﺍﻟ ﹺﻞﻫﹶﺃﺪـﻨﻋ ﻦﻣ ﺍﺪﺴﺣ ﺍﺭﱠﺎﻔﹸﻛ ﻢﹸﻜﹺﻧﺎﳝﹺﺇ ﺪﻌﺑ ﻦﻣ ﻢﹸﻜﻧﻭﺩ
ﻖﹶﳊﺍ ﻢﹸﳍ ﻦﻴﺒﺗ ﺎﻣ ﺪﻌﺑ ﻦﻣ ﻢﹺﻬِﺴﹸﻔﻧﹶﺃ[}ﺍﻟﺒﻘﺮﺓ:١٠٩{ﺗﻌﺎﱃ ﺍﷲ ﻓﺄﺧﱪ
ﺍﳊﺴـﺪ ﺃﻧﻮﺍﻉ ﺃﻋﻈﻢ ﻣﻦ ﻭﻫﺬﺍ ﺣﺴﺪ ﺍﻹﳝﺎﻥ ﻧﻌﻤﺔ ﺯﻭﺍﻝ ﺣﺒﻬﻢ ﺃﻥ
ﺑﺎﷲ ﻭﺍﻟﻌﻴﺎﺫ.
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:]ﻭﺮﹸﻔﹾﻜﺗ ﻮﹶﻟ ﻭﺍﺩﻭًﺀﺍﻮﺳ ﹶﻥﻮﻧﹸﻮﻜﺘﹶﻓ ﻭﺍﺮﹶﻔﹶﻛ ﺎﻤﹶﻛ ﹶﻥ[
}ﺍﻟﻨﺴﺎﺀ:٨٩{.
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:]ﱠﺎﳌ ﻢﻫﹺﺭﺎﺼﺑﹶﺄﹺﺑ ﻚﻧﹸﻮﻘﻟﺰﻴﹶﻟ ﻭﺍﺮﹶﻔﹶﻛ ﻦﻳﺬﱠﻟﺍ ﺩﹶﺎﻜﻳ ﹾﻥﹺﺇﻭ
ﹲﻥﻮﻨﺠﻤﹶﻟ ﻪﻧﹺﺇ ﹶﻥﹸﻮﻟﹸﻮﻘﻳﻭ ﺮﹾﻛﱢﺬﺍﻟ ﻮﺍﻌﻤﺳ[}ﺍﻟﻘﻠﻢ:٥١{.
ﰲ ﲟـﺎ ﻭﻋﱪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻳﻮﺳﻒ ﺇﺧﻮﺓ ﺣﺴﺪ ﺗﻌﺎﱃ ﺍﷲ ﻭﺫﻛﺮ
ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ﻢﻗﻠﻮ:]ـﺎﻨﻣ ﺎﻨﹺﻴﺑﹶﺃ ﹶﻰﻟﹺﺇ ﺐﺣﹶﺃ ﻩﻮﺧﹶﺃﻭ ﻒﺳﻮﻴﹶﻟ ﹸﻮﺍﻟﹶﺎﻗ ﹾﺫﹺﺇ
ﹴﲔﹺﺒﻣ ﹴﻝﹶﺎﻠﺿ ﻲﻔﹶﻟ ﺎﻧﺎﺑﹶﺃ ﱠﻥﹺﺇ ﹲﺔﺒﺼﻋ ﻦﺤﻧﻭ[}ﻳﻮﺳﻒ:٨{.
- 13. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ١٦
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:]ﻦـﻣ ُﷲﺍ ﻢﻫـﺎﺗَﺁ ﺎﻣ ﹶﻰﻠﻋ ﺱﺎﻨﺍﻟ ﹶﻥﻭﺪﺴﺤﻳ ﻡﹶﺃ
ﻪﻠﻀﹶﻓ[}ﺍﻟﻨﺴﺎﺀ:٥٤{.
ﺍﳌ ﺃﻣﺮﻧﺎ ﻭﻗﺪﻓﻘﺎﻝ ﺍﳊﺎﺳﺪ ﺷﺮ ﻣﻦ ﺑﺎﻟﺘﻌﻮﺫ ﻭﺟﻞ ﻋﺰ ﻮﱃ:]ﻦﻣﻭ
ﺪﺴﺣ ﹶﺍﺫﹺﺇ ﺪﺳﺎﺣ ﺮﺷ[}ﺍﻟﻔﻠﻖ:٥{.
ﹰﺎﺛﺎﻧﻴ:ﺍﻟﻨﱯ ﻋﻦ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺴﻨﺔﻗﺎﻝ:
)ﻭﻻ ﲢﺴﺴـﻮﺍ ﻭﻻ ﺍﳊـﺪﻳﺚ ﺃﻛـﺬﺏ ﺍﻟﻈﻦ ﻓﺈﻥ ﻭﺍﻟﻈﻦ ﺇﻳﺎﻛﻢ
ﺍ ﻋﺒﺎﺩ ﻭﻛﻮﻧﻮﺍ ﺗﺪﺍﺑﺮﻭﺍ ﻭﻻ ﺗﺒﺎﻏﻀﻮﺍ ﻭﻻ ﲢﺎﺳﺪﻭﺍ ﻭﻻ ﲡﺴﺴﻮﺍﷲ
ﹰﺎﺇﺧﻮﺍﻧ(ﻋﻠﻴﻪ ﻣﺘﻔﻖ.
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺃﻧﺲ ﻭﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻋﻨﺪ ﹰﺎﺟﻠﻮﺳ ﹰﺎﻳﻮﻣ ﻛﻨﺎ
ﻓﻘﺎﻝ) :ﺍﳉﻨﺔ ﺃﻫﻞ ﻣﻦ ﺭﺟﻞ ﺍﻟﻔﺞ ﻫﺬﺍ ﻣﻦ ﺍﻵﻥ ﻋﻠﻴﻜﻢ ﻳﻄﻠﻊ(ﻗﺎﻝ
ﰲ ﻧﻌﻠﻴـﻪ ﻋﻠﻖ ﻗﺪ ﻭﺿﻮﺋﻪ ﻣﻦ ﳊﻴﺘﻪ ﻳﻨﻔﺾ ﺍﻷﻧﺼﺎﺭ ﻣﻦ ﺭﺟﻞ ﻓﻄﻠﻊ
ﻗﺎﻝ ﺍﻟﻐﺪ ﻛﺎﻥ ﻓﻠﻤﺎ ﻓﺴﻠﻢ ﺍﻟﺸﻤﺎﻝ ﻳﺪﻩﺫﻟـﻚ ﻓﻄﻠـﻊ ﺫﻟﻚ ﻣﺜﻞ
ﻭ ﺍﻟﺮﺟﻞﺍﻟـﻨﱯ ﻗﺎﻡ ﻓﻠﻤﺎ ﺍﻟﺮﺟﻞ ﺫﻟﻚ ﻓﻄﻠﻊ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻴﻮﻡ ﰲ ﻗﺎﻟﻪ
ﻟﻪ ﻓﻘﺎﻝ ﺍﻟﻌﺎﺹ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪﺍﷲ ﺗﺒﻌﻪ:ﻓﺄﻗﺴﻤﺖ ﺃﰊ ﻻﺣﻴﺖ ﺃﱐ
ﲤﻀـﻲ ﺣـﱴ ﺇﻟﻴﻚ ﺗﺆﻭﻳﲏ ﺃﻥ ﺭﺃﻳﺖ ﻓﺈﱐ ﹰﺎﺛﻼﺛ ﻋﻠﻴﻪ ﺃﺩﺧﻞ ﻻ ﺃﻥ
ﻓﻘﺎﻝ ،ﺍﻟﺜﻼﺙ:ﺍﻟﻠﻴـﻞ ﻣﻦ ﻳﻘﻮﻡ ﻳﺮﻩ ﻓﻠﻢ ﻟﻴﺎﻝ ﺛﻼﺙ ﻋﻨﺪﻩ ﻓﺒﺎﺕ ﻧﻌﻢ
ﻋ ﺍﻧﻘﻠﺐ ﺇﺫﺍ ﺃﻧﻪ ﻏﲑ ﹰﺎﺷﻴﺌﻗﺎﻝ ﺗﻌﺎﱃ ﺍﷲ ﺫﻛﺮ ﻓﺮﺍﺷﻪ ﻠﻰ:ﻣﻀﺖ ﻓﻠﻤﺎ
ﻗﻠﺖ ﻋﻤﻠﻪ ﺃﺣﺘﻘﺮ ﺃﻥ ﻭﻛﺪﺕ ﺍﻟﺜﻼﺙ:ﻭﺑـﲔ ﺑﻴﲏ ﻳﻜﻦ ﱂ ﻋﺒﺪﺍﷲ ﻳﺎ
ﺍﷲ ﺭﺳﻮﻝ ﲰﻌﺖ ﻭﻟﻜﲏ ﻫﺠﺮﺓ ﻭﻻ ﻏﻀﺐ ﻭﺍﻟﺪﻱﲟـﺎ ﻭﺃﺧﱪﻩ
ﻓﻘﺎﻝ ﺫﻟﻚ ﺑﻚ ﺑﻠﻎ ﺍﻟﺬﻱ ﻣﺎ ﺃﻋﺮﻑ ﺃﻥ ﻓﺄﺭﺩﺕ ﲰﻊ:ﻣـﺎ ﺇﻻ ﻫﻮ ﻣﺎ
- 14. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ١٧
ﻓﻘﺎﻝ ﺩﻋﺎﱐ ﺗﻮﻟﻴﺖ ﻓﻠﻤﺎ ﺭﺃﻳﺖ:ﺃﱐ ﻏﲑ ﺭﺃﻳﺖ ﻣﺎ ﺇﻻ ﻓﺈﻥﺃﺟـﺪ ﻻ
ﺃﻋﻄـﺎﻩ ﺧﲑ ﻋﻠﻰ ﹰﺍﺣﺴﺪ ﻭﻻ ﹰﺎﻏﺸ ﻧﻔﺴﻲ ﰲ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﺣﺪ ﻋﻠﻰ
ﻟﻪ ﻓﻘﻠﺖ ﻋﺒﺪﺍﷲ ﻗﺎﻝ ﺍﷲ:ﻧﻄﻴـﻖ ﻻ ﺍﻟﱵ ﻭﻫﻲ ﺑﻚ ﺑﻠﻐﺖ ﺍﻟﱵ ﻫﻲ(
ﺍﳊﺎﻓﻆ ﻭﻗﺎﻝ ﺃﲪﺪ ﺍﻹﻣﺎﻡ ﺭﻭﺍﻩﺍﻟﻌﺮﺍﻗﻲ:ﺷـﺮﻁ ﻋﻠﻰ ﺻﺤﻴﺢ ﺇﺳﻨﺎﺩﻩ
ﺍﻟﺸﻴﺨﲔ.
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻭﻋﻦ:ﺍﷲ ﺭﺳـﻮﻝ ﻗـﺎﻝ:)ﺇﻧـﻪ
ﺳﻴﺼﻴﺐﺃﻣﺍﻷﻣﻢ ﺩﺍﺀ ﱵ(ﻗﺎﻝ ﺍﻷﻣﻢ ﺩﺍﺀ ﻭﻣﺎ ﻗﺎﻟﻮﺍ:)ﻭﺍﻟﺒﻄﺮ ﺍﻷﺷﺮ
ﻳﻜـﻮﻥ ﺣـﱴ ﻭﺍﻟﺘﺤﺎﺳﺪ ﻭﺍﻟﺘﺒﺎﻏﺾ ﺍﻟﺪﻧﻴﺎ ﰲ ﻭﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﺘﻜﺎﺛﺮ
ﺍﳍﺮﺝ ﰒ ﺍﻟﺒﻐﻲ(ﺍﻟﻌﺮﺍﻗﻲ ﺍﳊﺎﻓﻆ ﻭﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ ﺭﻭﺍﻩ:ﺟﻴﺪ ﺇﺳﻨﺎﺩﻩ.
ﻭﺍﻷﺷﺮ:ﻭﺍﻟﺒﻄﺮ ﺍﻟﻨﻌﻤﺔ ﻛﻔﺮ:ﻭﺍﻟﺘﻜﺎﺛﺮ ﺍﻟﻨﻌﻤﺔ ﻣﻊ ﺍﻟﻄﻐﻴﺎﻥ:ﲨﻊ
ﺍﳌﺎﻝ.
ﺣ ﻭﺑﻴﺎﻥ ﺍﻟﻌﲔ ﺗﻌﺮﻳﻒﺎ ﺍﻹﺻﺎﺑﺔ ﺇﺛﺒﺎﺕ ﻋﻠﻰ ﻭﺍﻷﺩﻟﺔ ﻘﻴﻘﺘﻬﺎ
ﺍﷲ ﺭﲪﻪ ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﻗﺎﻝ) :ﰲ ﺧﻠﻖ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺃﻥ ﺭﻳﺐ ﻻ
ﻭﺍﻷﺭﻭﺍﺡ ﺍﻷﺟﺴﺎﻡﺧﻮﺍﺹ ﻣﻨﻬﺎ ﻛﺜﲑ ﰲ ﻭﺟﻌﻞ ﳐﺘﻠﻔﺔ ﻭﻃﺒﺎﺋﻊ ﻗﻮﻯ
ﺍﻷﺟﺴـﺎﻡ ﰲ ﺍﻷﺭﻭﺍﺡ ﺗﺄﺛﲑ ﺇﻧﻜﺎﺭ ﻟﻌﺎﻗﻞ ﳝﻜﻦ ﻭﻻ ﻣﺆﺛﺮﺓ ﻭﻛﻴﻔﻴﺎﺕ
ﺍﻟ ﺗﺮﻯ ﻭﺃﻧﺖ ﳏﺴﻮﺱ ﻣﺸﺎﻫﺪ ﺃﻣﺮ ﻓﺈﻧﻪﻋﻨﺪ ﺷﺪﻳﺪﺓ ﲪﺮﺓ ﳛﻤﺮ ﻮﺟﻪ
ﻣﻦ ﻧﻈﺮﻭﻟﻴﺴـﺖ ﺇﻟﻴﻬﺎ ﺍﻟﻔﻌﻞ ﻳﻨﺴﺐ ﺑﺎﻟﻌﲔ ﺍﺭﺗﺒﺎﻃﻬﺎ ﻭﻟﺸﺪﺓ ﺇﻟﻴﻪ ﲣﺎﻓﻪ
ﻭﻗﻮﺍﻫـﺎ ﻃﺒﺎﺋﻌﻬـﺎ ﰲ ﳐﺘﻠﻔﺔ ﻭﺍﻷﺭﻭﺍﺡ ﻟﻠﺮﻭﺡ ﺍﻟﺘﺄﺛﲑ ﻭﺇﳕﺎ ﺍﻟﻔﺎﻋﻠﺔ ﻫﻲ
ﻟﻠﻤﺤﺴﻮﺩ ﻣﺆﺫﻳﺔ ﺍﳊﺎﺳﺪ ﻓﺮﻭﺡ ﻭﺧﻮﺍﺻﻬﺎ ﺎﻭﻛﻴﻔﻴﺎﻭﳍـﺬﺍ ﹰﺎﺑﻴﻨ ﺃﺫﻯ
ﻭﺗ ﺷﺮﻩ ﻣﻦ ﺑﻪ ﻳﺴﺘﻌﻴﺬ ﺃﻥ ﺭﺳﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺃﻣﺮﺃﺫﻯ ﰲ ﺍﳊﺎﺳﺪ ﺄﺛﲑ
ﻭﻫﻮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺣﻘﻴﻘﺔ ﻋﻦ ﺧﺎﺭﺝ ﻫﻮ ﻣﻦ ﺇﻻ ﻳﻨﻜﺮﻩ ﻻ ﺃﻣﺮ ﺍﶈﺴﻮﺱ
- 15. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ١٨
ﺧﺒﻴﺜـﺔ ﺑﻜﻴﻔﻴـﺔ ﺗﺘﻜﻴﻒ ﺍﳊﺎﺳﺪﺓ ﺍﻟﻨﻔﺲ ﻓﺈﻥ ﺑﺎﻟﻌﲔ ﺍﻹﺻﺎﺑﺔ ﺃﺻﻞ
ﺍﳋﺎﺻﻴﺔ ﺑﺘﻠﻚ ﻓﻴﻪ ﻓﺘﺆﺛﺮ ﺍﶈﺴﻮﺩ ﻭﺗﻘﺎﺑﻞ.(
ﺣﻘﻴﻘﺘﻬﺎ ﻭﺑﻴﺎﻥ ﺍﻟﻌﲔ ﺗﻌﺮﻳﻒ:
ﻛﻤـﺎ ﺣﻖ ﻭﺍﻟﻌﲔ ﺑﻌﻴﻨﻪ ﺃﺻﺎﺑﻪ ﺇﺫﺍ ﻳﻌﲔ ﻋﺎﻥ ﻣﻦ ﻣﺄﺧﻮﺫﺓ ﺍﻟﻌﲔﻭﺭﺩ
ﺍﻟﻨﱯ ﺃﻥ ﺍﻟﺼﺤﻴﺢ ﺍﳊﺪﻳﺚ ﰲﻗﺎﻝ) :ﺷـﻲﺀ ﻛﺎﻥ ﻭﻟﻮ ﺣﻖ ﺍﻟﻌﲔ
ﻓﺎﻏﺴﻠﻮﺍ ﺍﺳﺘﻐﺴﻠﺘﻢ ﻭﺇﺫﺍ ﺍﻟﻌﲔ ﻟﺴﺒﻘﺘﻪ ﺍﻟﻘﺪﺭ ﺳﺎﺑﻖ(ﺎﺃ ﻭﺣﻜﻤﻬﺎ
ﳏﺮﻣﺔ.
ﻓﻘـﺎﻝ ﺍﷲ ﺭﲪـﻪ ﺣﺠﺮ ﺑﻦ ﺍﳊﺎﻓﻆ ﻓﻬﺎﺮﻭﻋ) :ﻧﻈـﺮ ﺍﻟﻌـﲔ
ﻣﻨـﻪ ﻟﻠﻤﻨﻈـﻮﺭ ﲢﺼﻞ ﺍﻟﻄﺒﻊ ﺧﺒﻴﺚ ﻣﻦ ﲝﺴﺪ ﻣﺸﻮﺏ ﺑﺎﺳﺘﺤﺴﺎﻥ
ﻓ ﺑﻌﻴﻨﻚ ﺃﺻﺒﺘﻪ ﺍﻟﺮﺟﻞ ﻋﻨﺖ ﺗﻘﻮﻝ ﺿﺮﺭﻭﺭﺟـﻞ ﻭﻣﻌﻴـﻮﻥ ﻣﻌﲔ ﻬﻮ
ﻭﻋﻴﻮﻥ ﻭﻣﻌﻴﺎﻥ ﻋﺎﺋﻦ.(
ﺍﷲ ﺭﲪﻪ ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﻭﻗﺎﻝ) :ﻧﻔـﺲ ﻣـﻦ ﲣﺮﺝ ﺳﻬﺎﻡ ﻫﻲ
ﺍﶈﺴﻮﺩ ﳓﻮ ﻭﺍﻟﻌﺎﺋﻦ ﺍﳊﺎﺳﺪﺗﺎﺭﺓ ﻭﲣﻄﺌﻪ ﺗﺎﺭﺓ ﺗﺼﻴﺒﻪ ﻭﺍﳌﻌﲔ.(
ﻣﻦ ﻭﻟﻮ ﺣﺴﺪ ﺑﻐﲑ ﻟﻮ ﺍﻹﻋﺠﺎﺏ ﻣﻊ ﺗﻜﻮﻥ ﻟﻠﻌﲔ ﺃﻥ ﻳﻈﻬﺮ ﻭﺍﻟﺬﻱ
ﺍﻟﺮﺟﻞ ﻭﻣﻦ ﺍﶈﺐ ﺍﻟﺮﺟﻞﺳﻬﻞ ﻗﺼﺔ ﺫﻟﻚ ﻭﺩﻟﻴﻞ ﺍﻟﺼﺎﱀﻨﻴـﻒﺣ ﺑﻦ
ﺣﺴـﻦ ﺃﺑﻴﺾ ﻭﻛﺎﻥ ﻳﻐﺘﺴﻞ ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﺭﺑﻴﻌﺔ ﺑﻦ ﻋﺎﻣﺮ ﺭﺁﻩ ﺣﲔ
ﻋﺎﻣﺮ ﻟﻪ ﻓﻘﺎﻝ ﻭﺍﳉﻠﺪ ﺍﳉﺴﻢ:ـﺮﻉﺼﻓ ﳐﺒـﺄﺓ ﺟﻠﺪ ﻭﻻ ﺍﻟﻴﻮﻡ ﺭﺃﻳﺖ ﻣﺎ
ﻨﻴﻒﺣ ﺑﻦ ﺳﻬﻞ.
ﺗﺄﺛﲑﻫﺎ ﻭﻣﺪﻯ ﺑﺎﻟﻌﲔ ﺍﻹﺻﺎﺑﺔ ﺇﺛﺒﺎﺕ ﻋﻠﻰ ﺍﻷﺩﻟﺔ:
ﹰﻻﺃﻭ:ﺃﻭ ﹰﺍﺗـﺄﺛﲑ ﻟﻠﻌﲔ ﺃﻥ ﺍﻟﻌﺰﻳﺰ ﻛﺘﺎﺑﻪ ﰲ ﻭﺟﻞ ﻋﺰ ﺍﳌﻮﱃ ﺃﺛﺒﺖ
ﻭ ﺇﺻﺎﺑﺔﻗﺪﺭ ﻳﻨﺎﰲ ﻻ ﺫﻟﻚﻋـﺰ ﺑﺄﻣﺮﻩ ﺗﺄﺛﲑﻫﺎ ﻭﺇﳕﺎ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ
ﻭﺟﻞ:]ﻢﻫﹺﺭﺎﺼﺑﹶﺄﹺﺑ ﻚﻧﹸﻮﻘﻟﺰﻴﹶﻟ ﻭﺍﺮﹶﻔﹶﻛ ﻦﻳﺬﱠﻟﺍ ﺩﹶﺎﻜﻳ ﹾﻥﹺﺇﻭﻟﻤَﻮﺍﻌﻤـﺳ َـﺎ
- 16. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ١٩
ﹲﻥﻮﻨﺠﻤﹶﻟ ﻪﻧﹺﺇ ﹶﻥﹸﻮﻟﹸﻮﻘﻳﻭ ﺮﹾﻛﱢﺬﺍﻟ[}ﺍﻟﻘﻠﻢ:٥١{.
ﻋﻨﻬﻢ ﺍﷲ ﺭﺿﻲ ﻭﻏﲑﳘﺎ ﻋﺒﺎﺱ ﺑﻦ ﻭﻋﺒﺪﺍﷲ ﳎﺎﻫﺪ ﻗﺎﻝ]ﹶﻟﻚـﻧﹸﻮﻘﻟﺰﻴ[ﺃﻱ
)ﺑﺄﺑﺼﺎﺭﻫﻢ ﻟﻴﻨﻔﺬﻭﻧﻚ(ﳛﺴـﺪﻭﻧﻚ ﲟﻌـﲎ ﺑﺄﺑﺼﺎﺭﻫـﻢ ﻳﻌﻴﻨﻮﻧﻚ ﺃﻱ
ﻣﻨﻬﻢ ﺇﻳﺎﻙ ﻭﲪﺎﻳﺘﻪ ﻟﻚ ﺍﷲ ﻭﻗﺎﻳﺔ ﺇﻳﺎﻙ ﻟﺒﻐﻀﻬﻢ.
ﺍﷲ ﺭﲪﻪ ﻛﺜﲑ ﺍﺑﻦ ﺍﳊﺎﻓﻆ ﻗﺎﻝ) :ﺃﻥ ﻋﻠـﻰ ﺩﻟﻴﻞ ﺍﻵﻳﺔ ﻫﺬﻩ ﻭﰲ
ﺑـﺬﻟﻚ ﻭﺭﺩﺕ ﻛﻤﺎ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺑﺄﻣﺮ ﺣﻖ ﻭﺗﺄﺛﲑﻫﺎ ﺇﺻﺎﺑﺘﻬﺎ ﺍﻟﻌﲔ
ﻃﺮﻕ ﻣﻦ ﺍﳌﺮﻭﻳﺔ ﺍﻷﺣﺎﺩﻳﺚﻛﺜﲑﺓ ﻣﺘﻌﺪﺩﺓ.(
ﹰﺎﺛﺎﻧﻴ:ﺭﻭﺍﻩ ﻣـﺎ ﺑﺎﻟﻌﲔ ﺍﻹﺻﺎﺑﺔ ﺇﺛﺒﺎﺕ ﰲ ﺍﻟﻮﺍﺭﺩﺓ ﺍﻷﺣﺎﺩﻳﺚ ﲨﻠﺔ ﻭﻣﻦ
ﺻﺤﻴﺤﻪ ﰲ ﺍﻟﺒﺨﺎﺭﻱﺍﻟﻨﱯ ﻋﻦ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦﻗﺎﻝ
:)ﺍﻟﻮﺷﻢ ﻋﻦ ﻰﻭﺃ ﺣﻖ ﺍﻟﻌﲔ(.
ﺤﺮﺴﺑﺎﻟ ﺍﻟﻌﲔ ﻋﻼﻗﺔ
ﻧﺘﻌـﻮﺫ ﺃﻥ ﺃﻣﺮﻧﺎ ﻋﻨﺪﻣﺎ ﺤﺮﺴﻭﺍﻟ ﺍﳊﺴﺪ ﺑﲔ ﻣﺎ ﺗﻌﺎﱃ ﺍﷲ ﺭﺑﻂ
ﺑﻘ ﻣﻨﻬﻤﺎﻮﻟﻪ:]ﺪﹶﻘﻌﺍﻟ ﻲﻓ ﺕﹶﺎﺛﱠﺎﻔﻨﺍﻟ ﺮﺷ ﻦﻣﻭ)٤(ﹶﺍﺫﹺﺇ ﺪﺳﺎﺣ ﺮﺷ ﻦﻣﻭ
ﺪﺴﺣ[}ﺍﻟﻔﻠﻖ{.ﻳﻌﻘـﺪﻥ ﺍﻟﻼﰐ ﺍﻟﺴﻮﺍﺣﺮ ﻦﻫ ﺍﻟﻌﻘﺪ ﰲ ﻓﺎﻟﻨﻔﺎﺛﺎﺕ
ﺤﺮﺴﺑﺎﻟ ﺍﳊﺴﺪ ﻓﺎﻗﺘﺮﺍﻥ ﻭﺍﳉﻦ ﺍﻹﻧﺲ ﺗﺸﻤﻞ ﻭﻫﻲ ﻋﻘﺪﻫﻦ ﰲ ﻭﻳﻨﻔﺜﻦ
ﺍﻟ ﰲ ﺍﻟﻌﻼﻗﺔ ﻫﺬﻩ ﻭﻟﻌﻞ ﺑﻴﻨﻬﻤﺎ ﻋﻼﻗﺔ ﻭﺟﻮﺩ ﺇﱃ ﺍﻵﻳﺔ ﻫﺬﻩ ﰲﺘـﺄﺛﲑ
ﻣـﻊ ﺑـﺎﻟﻨﻈﺮ ﺍﳊﺎﺳﺪ ﻭﻣﻦ ﺤﺮﺴﺑﺎﻟ ﺎﺣﺮﺴﺍﻟ ﻣﻦ ﻳﻜﻮﻥ ﺍﻟﺬﻱ ﺍﳋﻔﻲ
ﻳﻠﺠﺄ ﻗﺪ ﺍﳊﺎﺳﺪ ﺃﻥ ﻛﻤﺎ ﻋﻨﻬﺎ ﺍﳌﻨﻬﻲ ﺍﳌﺬﻣﻮﻣﺔ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ
ﻓﻬﻤﺎ ﺣﺴﺪﻩ ﻋﻦ ﻭﻟﻠﺘﻨﻔﻴﺲ ﺑﺎﶈﺴﻮﺩ ﺍﻟﻀﺮﺭ ﻹﳊﺎﻕ ﻭﻏﲑﻫﻢ ﺤﺮﺓﺴﻟﻠ
ﺍﻟﻮﺳﻴﻠﺔ ﰲ ﻭﳜﺘﻠﻔﺎﻥ ﺍﻷﺛﺮ ﰲ ﻳﺸﺘﺮﻛﺎﻥ.
ﺍﳉﻦ ﺣﻘﻴﻘﺔ
- 17. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ٢٠
ﺍﻟﻠﻐﺔ ﰲ ﺍﳉﻦ ﺗﻌﺮﻳﻒ:
ﻓﻬـﻢ ﺍﻻﺳـﺘﺘﺎﺭ ﻭﻫـﻮ ﺍﻻﺟﺘﻨﺎﻥ ﻣﻦ ﻣﺸﺘﻖ ﻓﻬﻮ ﺍﻟﻠﻐﺔ ﰲ ﺃﻣﺎ
ﺍﻟﻠﻴـﻞ ﺟﻨﺔ ﻗﻮﳍﻢ ﻣﻦ ﻟﺬﻟﻚ ﹰﺎﺟﻨ ﻓﺴﻤﻮﺍ ﺍﻟﺒﺸﺮ ﺃﻋﲔ ﻋﻦ ﻣﺴﺘﺘﺮﻭﻥ
ﻋﻨﻚ ﺟﻦ ﻓﻘﺪ ﻋﻨﻚ ﺳﺘﺮ ﻣﺎ ﻭﻛﻞ ﺳﺘﺮﻩ ﺇﺫﺍ ﻭﺃﺟﻨﻪ.
ﺗﻌﺎﱃ ﻗﺎﻝ ﺃﻣﻪ ﺑﻄﻦ ﰲ ﺍﳉﻨﲔ ﻭﻣﻨﻪ:]ﻥﹸﻮﻄﺑ ﻲﻓ ﹲﺔﻨﹺﺟﹶﺃ ﻢﺘﻧﹶﺃ ﹾﺫﹺﺇﻭ
ﻢﹸﻜﺗﺎﻬﻣﹸﺃ[}ﺠﻢﻨﺍﻟ:٣٢{.
ﺗﻌﺍﻟﺸﺮﻉ ﰲ ﺍﳉﻦ ﺮﻳﻒ:
ﺗـﺪﻝ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻵﻳﺎﺕ ﻓﺈﻥ ﺍﻟﺸﺮﻉ ﰲ ﻭﺃﻣﺎ
ﺍﻟﻨﺎﺭ ﻣﻦ ﺧﻠﻘﻮﺍ ﺍﳉﻦ ﺃﻥ ﻋﻠﻰ ﻗﺎﻃﻌﺔ ﺩﻻﻟﺔ.
ﺗﻌﺎﱃ ﻗﺎﻝ:]ﹴﺭﺎﻧ ﻦﻣ ﹴﺝﹺﺭﺎﻣ ﻦﻣ ﱠﻥﹶﺎﳉﺍ ﻖﹶﻠﺧﻭ[}ﲪﻦﺮﺍﻟ:١٥{.
ﻭﳎﺎﻫـﺪ ﻭﻋﻜﺮﻣـﺔ ﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﳌﻔﺴﺮﻳﻦ ﺇﻣﺎﻡ ﻗﺎﻝ ﻭﻗﺪ
ﺗﻌﺎ ﻗﻮﻟﻪ ﰲ ﻭﺍﻟﻀﺤﺎﻙﱃ]ﹴﺭﺎﻧ ﻦﻣ ﹴﺝﹺﺭﺎﻣ ﻦﻣ[ﺍﻟﻨﺎﺭ ﺧﺎﻟﺺ ﻣﻦ.
ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪﺍﷲ ﻋﻦ ﺃﺧﺮﻯ ﺭﻭﺍﻳﺔ ﻭﰲ)ﻣـﻦ
ﳍﺒﻬﺎ ﻃﺮﻑ.(
ﺭﺿﻲ ﻋﺎﺋﺸﺔ ﻋﻦ ﻣﺴﻨﺪﻩ ﰲ ﺃﲪﺪ ﻭﺍﻹﻣﺎﻡ ﺻﺤﻴﺤﻪ ﰲ ﻣﺴﻠﻢ ﻭﺭﻭﻯ
ﻗﺎﻟﺖ ﻋﻨﻬﺎ ﺍﷲ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:)ﻧـﻮﺭ ﻣـﻦ ﺍﳌﻼﺋﻜﺔ ﺧﻠﻘﺖ
ﻋ ﺁﺩﻡ ﻭﺧﻠﻖ ﻧﺎﺭ ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ ﺍﳉﺎﻥ ﻭﺧﻠﻖﻭﺻﻒ ﳑﺎ ﺍﻟﺴﻼﻡ ﻠﻴﻪ
ﻟﻜﻢ(.
ﺧﻠﻖ ﻋﻠﻰ ﻣﺘﻘﺪﻡ ﺍﳉﻦ ﺧﻠﻖ ﺃﻥ ﻋﻠﻰ ﹰﺎﺃﻳﻀ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺪﻝ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﺍﻹﻧﺴﺎﻥ:]ﹴﺈـﻤﺣ ﻦﻣ ﹴﻝﺎﺼﹾﻠﺻ ﻦﻣ ﹶﻥﺎﺴﻧِﻹﺍ ﺎﻨﹾﻘﹶﻠﺧ ﺪﹶﻘﹶﻟﻭ
ﻥﻮﻨﺴﻣ*ﹺﻡﻮﻤﺴﺍﻟ ﹺﺭﺎﻧ ﻦﻣ ﹸﻞﺒﹶﻗ ﻦﻣ ﻩﺎﻨﹾﻘﹶﻠﺧ ﱠﻥﹶﺎﳉﺍﻭ[}ﺍﳊﺠﺮ:٢٦-
٢٧{ﻭﺭ ﺻﻔﺎﺕ ﻭﻟﻠﺠﻦﻭﻫـﻮ ﺍﻟﻌﻔﺮﻳﺖ ﻣﻨﻬﺎ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰲ ﺩﺕ
- 18. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ٢١
ﺗﻌﺎﱃ ﻗﺎﻝ ﺍﳉﻦ ﻣﻦ ﺍﳋﺒﻴﺚ:]ﻪﹺـﺑ ﻚﻴﺗَﺁ ﺎﻧﹶﺃ ﻦﳉﺍ ﻦﻣ ﺖﹾﺮﻳﻔﻋ ﹶﻝﹶﺎﻗ
ﻚﻣﹶﺎﻘﻣ ﻦﻣ ﻡﹸﻮﻘﺗ ﹾﻥﹶﺃ ﹶﻞﺒﹶﻗ[}ﺍﻟﻨﻤﻞ:٣٩{.ﺗﻌﺎﱃ ﻗﺎﻝ ،ﺍﳌﺎﺭﺩ ﻭﻣﻨﻬﺎ:
]ﺩﹺﺭﺎﻣ ﻥﹶﺎﻄﻴﺷ ﱢﻞﹸﻛ ﻦﻣ ﹰﺎﻈﹾﻔﺣﻭ[}ﻔﺎﺕﺼﺍﻟ:٧{.ﻗـﺎﻝ ﺍﳌﺮﻳﺪ ﻭﻣﻨﻪ
ﺗﻌﺎﱃ:]ﺍﺪﹺﻳﺮﻣ ﺎﻧﹶﺎﻄﻴﺷ ﱠﺎﻟﹺﺇ ﹶﻥﻮﻋﺪﻳ ﹾﻥﹺﺇﻭ[}ﺍﻟﻨﺴﺎﺀ:١١٧{.
ﻭﺍﻟﻌﺘﻮ ﻭﺍﻟﺘﻤﺮﺩ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺗﺪﻝ ﺃﲰﺎﺀ ﻭﻛﻠﻬﺎ.
ﺍﳉﻦ ﻣﺮﺍﺗﺐ
ﺍﻟﻘﺎﻣﻮﺱ ﰲ ﻗﺎﻝ:ﺟـﻦ ﻓﻘﺪ ﻋﻨﻚ ﺮﺘﺳ ﻣﺎ ﻭﻛﻞ ﺳﺘﺮﻩ ﺃﻱ ﺃﺟﻨﻪ
ﺍﻹﻧﺲ ﺿﺪ ﻭﺍﳉﻦ ﺳﺘﺮﻩ ﺃﻱ ﻋﻠﻴﻪ ﻭﺟﻦ ﻭﺃﺟﻨﻪ ﺍﻟﻠﻴﻞ ﺟﻨﺔ ﻭﻳﻘﺎﻝ ﻋﻨﻚ
ﺗ ﻭﻻ ﺗﺘﻘﻲ ﺎﺃ ﺑﺬﻟﻚ ﲰﻴﺖﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ﺮﻯ]ﻪﹸﻠﹺﻴﺒﹶﻗﻭ ﻮﻫ ﻢﹸﻛﺍﺮﻳ ﻪﻧﹺﺇ
ﻢﻬﻧﻭﺮﺗ ﹶﺎﻟ ﹸﺚﻴﺣ ﻦﻣ[}ﺍﻷﻋﺮﺍﻑ:٢٧{ﺍﻟﻜـﻼﻡ ﺃﻫﻞ ﻋﻨﺪ ﻭﺍﳉﺎﻥ
ﻣﺮﺍﺗﺐ ﻋﻠﻰ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻠﻢ:
١-ﻗﺎﻟﻮﺍ ﹰﺎﺧﺎﻟﺼ ﺍﳉﻦ ﺫﻛﺮﻭﺍ ﺇﺫﺍ) :ﺟﲏ.(
٢-ﻗﺎﻟﻮﺍ ﺍﻟﻨﺎﺱ ﻣﻊ ﻳﺴﻜﻦ ﳑﻦ ﺃﻧﻪ ﺭﺃﻭﺍ ﺇﺫﺍ) :ﻋﺎﻣﺮ.(
٣-ﻗﺎﻟﻮ ﺍﻟﺼﺒﻴﺎﻥ ﻳﻌﺮﺽ ﳑﻦ ﻛﺎﻥ ﻓﺈﻥﺍ) :ﺃﺭﻭﺍﺡ.(
٤-ﻓﻬﻮ ﻭﺗﻌﺮﺽ ﺧﺒﺚ ﻓﺈﻥ) :ﺷﻴﻄﺎﻥ.(
٥-ﻗﺎﻟﻮﺍ ﺃﻣﺮﻩ ﻭﻗﻮﻱ ﺫﻟﻚ ﻋﻠﻰ ﺯﺍﺩ ﻓﺈﺫﺍ) :ﻋﻔﺮﻳﺖ.(
ﻭﺍﻟﺸﻴﺎﻃﲔ ﺍﳉﻦ ﺑﲔ ﺍﻟﻔﺮﻕ
ﻫﻲ ﺃﻧﻮﺍﻉ ﺃﺭﺑﻌﺔ ﺍﳋﻠﻖ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺾ ﻳﺮﻯ)ﻭﺍﻹﻧﺲ ﺍﳌﻼﺋﻜﺔ
ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﳉﻦ.(
ﻧﻮﻋﺎﻥ ﻭﺍﳉﻦ)ﺷﻴﺎﻃﲔ(ﻭ ﺍﻟﺒﺘﺔ ﻓﻴﻬﻢ ﺧﲑ ﻻ)ﺟـﻦ(ﻣﻨـﻬﻢ
ﺍﻟﻔﺎﺳﺪ ﻭﻣﻨﻬﻢ ﺍﻟﺼﺎﱀ.ﻭﻓـﺈﻥ ﻭﻋﻠﻴـﻪ ﺍﳉﻦ ﻣﻦ ﺃﺻﻠﻬﻢ ﺍﻟﺸﻴﺎﻃﲔ
- 19. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ٢٢
ﺍﳉﻦ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﲨﻬﻮﺭ ﻓﺈﻥ ﻟﺬﻟﻚ ﺍﳉﻦ ﰲ ﻳﺪﺧﻠﻮﻥ ﺍﻟﺸﻴﺎﻃﲔ
ﺍﳉﻦ ﻣﻦ ﺍﳌﺘﻤﺮﺩ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻳﻄﻠﻖ ﻭﺍﺣﺪ ﺟﻨﺲ ﻭﺍﻟﺸﻴﺎﻃﲔ)١(
.
ﺗﺘﺸـﻜﻞ ﻟﻄﻴﻔـﺔ ﻫﻮﺍﺋﻴﺔ ﺃﺟﺴﺎﻡ ﺍﳉﻦ ﺃﻥ ﻳﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺑﻌﺾ
ﺍﻟﻨـﺎﺱ ﺇﺿـﻼﻝ ﺎﺷﺄ ﻣﻦ ﻧﺎﺭﻳﺔ ﺃﺟﺴﺎﻡ ﻭﺍﻟﺸﻴﺎﻃﲔ ﳐﺘﻠﻔﺔ ﺑﺄﺷﻜﺎﻝ
ﻭﻏﻮﺍﻳﺘﻬﻢ.
ﺣﻘﻴﻘﺇﺑﻠﻴﺲ ﺔ
ﻭﻫـﻲ ﺍﻹﻧﺲ ﺃﺻﻞ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺁﺩﻡ ﺃﻥ ﻛﻤﺎ ﺍﳉﻦ ﺃﺻﻞ ﺇﺑﻠﻴﺲ
ﻣﻊ ﺇﺑﻠﻴﺲ ﻗﺼﺔ ﻭﺭﺩﺕ ﻭﻗﺪ ﺍﳋﲑ ﺍﻧﻌﺪﺍﻡ ﻭﻫﻮ ﺍﻟﺒﻠﺲ ﻣﻦ ﻣﺸﺘﻘﺔ ﻛﻠﻤﺔ
ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ ﰲ ﻭﺫﻟﻚ ﻣﺮﺍﺕ ﺳﺒﻊ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺁﺩﻡ
ﺹ ﻭ ﻭﻃﻪ ﻭﺍﻟﻜﻬﻒ ﻭﺍﳊﺠﺮ ﻭﺍﻷﻋﺮﺍﻑ.
ﻣﺮﺓ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﲰﺎﻩ ﻭﻗﺪﻭﻣـﺮﺓ ﺍﻟﺸـﻴﻄﺎﻥ ﻭﻣـﺮﺓ ﺇﺑﻠﻴﺲ
ﺪﻌﺑ ﺇﺫﺍ ﺷﻄﻦ ﻣﻦ ﻣﺸﺘﻘﺔ ﻓﻬﻲ ﺑﺎﻟﺸﻴﻄﺎﻥ ﺗﺴﻤﻴﺘﻪ ﺳﺒﺐ ﺃﻣﺎ ﺍﻟﻄﺎﻏﻮﺕ
ﻛﻠﻤـﺔ ﺗﻄﻠـﻖ ﻭﺍﻟﻌﺮﺏ ﺍﻟﻨﺎﺭ ﻣﻦ ﳐﻠﻮﻕ ﻷﻧﻪ ﺷﺎﻁ ﻣﻦ ﻣﺸﺘﻘﺔ ﻭﻗﻴﻞ
ﺣـﺪﻩ ﻟﺘﺠﺎﻭﺯﻩ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﲰﻲ ﻭﻣﺘﻤﺮﺩ ﺕﻋﺎ ﻛﻞ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ
ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻵﺩﻡ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ ﺃﻣﺮﻩ ﺑﺮﻓﻀﻪ ﺭﺑﻪ ﻋﻠﻰ ﻭﲤﺮﺩﻩ.
ﺍﲰ ﺃﻥ ﻳﺮﻭﻯﺍﳌﻌﺼﻴﺔ ﻗﺒﻞ ﻪ)ﻋﺰﺍﺯﻳﻞ(ﻭﻛﻨﻴﺘﻪ)ﻛـﺮﺩﻭﺱ ﺃﺑﻮ(
ﻭﺩﺧـﻞ ﺍﳌﻼﺋﻜـﺔ ﻣﻊ ﺍﻟﺴﻤﺎﺀ ﻭﺳﻜﻦ ﺃﻣﺮﻩ ﺑﺪﺍﻳﺔ ﰲ ﺭﺑﻪ ﻳﻌﺒﺪ ﻭﻛﺎﻥ
ﺃﻣـﺮﻩ ﺣـﲔ ﻟﺮﺑﻪ ﻃﺎﻋﺘﻪ ﻭﻋﺪﻡ ﺍﺳﺘﻜﺒﺎﺭﻩ ﺑﺴﺒﺐ ﻣﻨﻬﺎ ﹸﺮﺩﻃ ﰒ ﺍﳉﻨﺔ
ﻋـﺮﺵ ﻭﻟﻪ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺇﱃ ﻨﻈﺮﻣﻭ ﺍﻵﻥ ﺇﱃ ﺣﻲ ﻭﻫﻮ ﻵﺩﻡ ﺑﺎﻟﺴﺠﻮﺩ
ﻭﺫﺭﻳﺘﻪ ﺟﻨﻮﺩﻩ ﻭﻳﺒﻌﺚ ﻋﻠﻴﻪ ﺟﺎﻟﺲ ﺍﻟﺒﺤﺮ ﻋﻠﻰﺑﲔ ﻭﺍﻟﻔﱳ ﺍﻟﺸﺮ ﻟﻴﻠﻘﻮﺍ
ﺍﻟﻨﺎﺱ.
)١(ﺗﻌﺎﱃ ﺍﷲ ﺣﻔﻈﻪ ﺍﻟﺰﻳﺪ ﳏﻤﺪ ﺑﻦ ﺗﺮﻛﻲ ﺍﻟﺸﻴﺦ ﺷﻴﺨﻨﺎ ﻗﺎﻝ:»ﹰﺎﻧﻮﻋ ﻟﻴﺴﻮﺍ ﺍﻟﺸﻴﺎﻃﲔ
ﻭﺍﳉﻦ ﺍﻹﻧﺲ ﻣﻦ ﺷﻴﺎﻃﲔ ﻫﻨﺎﻙ ﺑﻞ ،ﹰﺍﻣﻨﻔﺮﺩ«.
- 20. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ٢٣
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺟﺎﺑﺮ ﻋﻦ ﺍﳊﺪﻳﺚ ﻭﰲ:ﺍﷲ ﺭﺳـﻮﻝ ﻗﺎﻝ:
)ﻣﻨﺰﻟـﺔ ﻓﺄﺩﻧﺎﻫﻢ ﺳﺮﺍﻳﺎﻩ ﻳﺒﻌﺚ ﰒ ﺍﳌﺎﺀ ﻋﻠﻰ ﻋﺮﺷﻪ ﻳﻀﻊ ﺇﺑﻠﻴﺲ ﺇﻥ
ﻭﺑﲔ ﺑﻴﻨﻪ ﻓﺮﻗﺖ ﺣﱴ ﺗﺮﻛﺘﻪ ﻣﺎ ﻓﻴﻘﻮﻝ ﺃﺣﺪﻫﻢ ﳚﻲﺀ ﻓﺘﻨﺔ ﺃﻋﻈﻤﻬﻢ
ﻓﻴﻠﺘﺰﻣﻪ ﺃﻧﺖ ﻧﻌﻢ ﻓﻴﻘﻮﻝ ﻣﻨﻪ ﻓﻴﺪﻧﻴﻪ ﻗﺎﻝ ﺍﻣﺮﺃﺗﻪ(ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
ﺍﳌﻼﺋﻜـﺔ ﻣﻦ ﻭﻟﻴﺲ ﺍﳉﻦ ﻣﻦ ﺇﺑﻠﻴﺲ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﲨﻬﻮﺭ
ﺗﻌﺎﱃ ﻟﻘﻮﻟﻪ:]ﻪـﺑﺭ ﹺﺮـﻣﹶﺃ ﻦـﻋ ﻖﺴﹶﻔﹶﻓ ﻦﳉﺍ ﻦﻣ ﹶﻥﹶﺎﻛ ﺲﻴﻠﺑﹺﺇ ﱠﺎﻟﹺﺇ[
}ﺍﻟﻜﻬﻒ:٥٠{.
ﻭﺍﻟﺸﻴﺎﻃﲔ ﺍﳉﻦ ﺗﻮﺍﺟﺪ ﺃﻣﺎﻛﻦ
ﻋﻨـﺪ ﻣﻌﻪ ﻣﻮﺟﻮﺩﻭﻥ ﻓﻬﻢ ﺁﺩﻡ ﺍﺑﻦ ﺷﺄﻥ ﻛﻞ ﳛﻀﺮﻭﻥ ﺍﳉﻦ ﺇﻥ
ﻭﻋ ﺍﻟﻨﻮﻡ ﻭﻋﻨﺪ ﺍﻟﺸﺮﺍﺏ ﻭﻋﻨﺪ ﺍﻟﻄﻌﺎﻡﺍﻟﺼﻼﺓ ﻨﺪ.
ﻭﺍﻟﺸﻴﺎﻃﲔ ﺍﳉﻦ ﻓﻴﻬﺎ ﳛﻀﺮ ﺍﻟﱵ ﻭﺍﻷﻭﻗﺎﺕ ﺍﻷﻣﺎﻛﻦ ﺃﻫﻢ ﻣﻦ:
*ﺍﳌﺴﺎﺟﺪ:
ﺿﺮﺍﻁ ﻭﻟﻪ ﺃﺩﺑﺮ ﺍﻵﺫﺍﻥ ﲰﻊ ﺇﺫﺍ ﻭﻟﻜﻨﻪ ﺍﳌﺴﺠﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺪﺧﻞ
ﻋﺎﺩ ﺍﻵﺫﺍﻥ ﺍﻧﺘﻬﻰ ﺇﺫﺍ ﺣﱴ.
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺍﻟﺪﺭﺩﺍﺀ ﺃﰊ ﻋﻦ ﺍﳊﺪﻳﺚ ﻭﰲ:ﺍﷲ ﺭﺳـﻮﻝ ﻗﺎﻡ
ﻳﻘﻮﻝ ﻓﺴﻤﻌﻨﺎﻩ:)ﻣﻨﻚ ﺑﺎﷲ ﺃﻋﻮﺫ(ﻗ ﰒﺎﻝ:)ﹰﺎﺛﻼﺛـ ﺍﷲ ﺑﻠﻌﻨـﺔ ﺃﻟﻌﻨﻚ(
ﺍﷲ ﺭﺳـﻮﻝ ﻳﺎ ﻗﻠﻨﺎ ﺍﻟﺼﻼﺓ ﻣﻦ ﻓﺮﻍ ﻓﻠﻤﺎ ﹰﺎﺷﻴﺌ ﻳﺘﻨﺎﻭﻝ ﻭﻛﺄﻧﻪ ﻳﺪﻩ ﻭﺑﺴﻂ
ﻭﺭﺃﻳﻨﺎﻙ ،ﺫﻟﻚ ﻗﺒﻞ ﺗﻘﻮﻟﻪ ﻧﺴﻤﻌﻚ ﱂ ﹰﺎﺷﻴﺌ ﺍﻟﺼﻼﺓ ﰲ ﺗﻘﻮﻝ ﲰﻌﻨﺎﻙ ﻗﺪ
ﻗﺎﻝ ﻳﺪﻙ؟ ﺑﺴﻄﺖ:)ﺑﻠﻌﻨـﺔ ﻧﺎﺭ ﻣﻦ ﺑﺸﻬﺎﺏ ﺟﺎﺀ ﺇﺑﻠﻴﺲ ﺍﷲ ﻋﺪﻭ ﺇﻥ
ﺃﺭﺩﺕ ﰒ ﻣﺮﺍﺕ ﺛﻼﺙ ﻳﺴﺘﺄﺧﺮ ﻓﻠﻢ ﺍﻟﺘﺎﻣﺔ ﺍﷲﺩﻋـﻮﺓ ﻭﻟـﻮﻻ ﺃﺧﺬﻩ
ﺍﳌﺪﻳﻨﺔ ﺃﻫﻞ ﻭﻟﺪﺍﻥ ﺑﻪ ﻳﻠﻌﺐ ﻣﻮﺛﻘﺎ ﻷﺻﺒﺢ ﺳﻠﻴﻤﺎﻥ ﺃﺧﻴﻨﺎ(ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
- 21. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ٢٤
ﻟﻠـﻨﱯ ﺗﻌـﺮﺽ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻥ ﺍﷲ ﺭﲪﻪ ﻋﻴﺎﺽ ﺍﻟﻘﺎﺿﻲ ﻭﺫﻛﺮﰲ
)ﻫﺮ ﺻﻮﺭﺓ.(
ﺍﷲ ﺭﲪﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻳﺔ ﻭﰲ:)ﻭﺟﺪﺕ ﺣﱴ ﺃﺧﻨﻘﻪ ﺯﻟﺖ ﻓﻤﺎ
ﺗﻠﻴﻬﺎ ﻭﺍﻟﱵ ﺎﻡﺍﻹ ﻫﺎﺗﲔ ﺃﺻﺒﻌﻲ ﺑﲔ ﻟﻌﺎﺑﺔ ﺑﺮﺩ(.
ﻭﺟﻮﺩ ﺁﺛﺎﺭﻫﻲ ﺍﳌﺴﺠﺪ ﰲ ﺍﻟﺸﻴﻄﺎﻥ:
*ﺍﳌﺼﻠﲔ ﺑﲔ ﺍﻟﺘﺤﺮﻳﺶ:
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺟﺎﺑﺮ ﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:)ﻗﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻥ
ﺍﻟﺘﺤـﺮﻳﺶ ﰲ ﻭﻟﻜـﻦ ﺍﻟﻌﺮﺏ ﺟﺰﻳﺮﺓ ﰲ ﺍﳌﺼﻠﻮﻥ ﻳﻌﺒﺪﻩ ﺃﻥ ﻳﺌﺲ
ﺑﻴﻨﻬﻢ(ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
ﲢﺼﻞ ﺍﻟﱵ ﺍﳋﻼﻓﺎﺕ ﺍﳌﺴﺠﺪ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ ﺩﺧﻮﻝ ﻣﻈﺎﻫﺮ ﻓﻤﻦ
ﺍ ﻣﻦ ﻛﺜﲑ ﻞﺧﻭﺗﺪ ﺍﳌﺴﺎﺟﺪ ﰲﺍﻟﺸـﻴﻄﺎﻥ ﻷﻥ ﻳﻌﻨـﻴﻬﻢ ﻻ ﻓﻴﻤﺎ ﻟﻨﺎﺱ
ﺍﷲ ﳊﺮﻣـﺎﺕ ﹼﻤـﲔﻈﻣﻌ ﺧﺎﺷﻌﲔ ﳎﺘﻤﻌﲔ ﺍﳌﺼﻠﲔ ﺭﺅﻳﺔ ﻣﻦ ﻳﺴﺘﺎﺀ
ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﳌﺸﺎﻛﻞ ﻭﺇﺣﺪﺍﺙ ﺍﳌﺼﻠﲔ ﺑﲔ ﺍﻟﺘﺤﺮﻳﺶ ﺇﱃ ﻳﻠﺠﺄ ﻟﺬﻟﻚ
ﺣﺮﻣـﺔ ﻳﻨـﺰﻉ ﺣـﱴ ﺍﳌﺼﻠﲔ ﺑﲔ ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﻔﺘﻨﺔ ﺑﺬﻭﺭ ﻭﺇﻟﻘﺎﺀ
ﲞﺸـﻮﻋﻬﻢ ﻭﻳـﺬﻫﺐ ﺻـﻔﻮﻫﻢ ﹼﺮﻜﻭﻳﻌ ﺍﻟﻨﺎﺱ ﻧﻔﻮﺱ ﻣﻦ ،ﺍﳌﺴﺠﺪ
ﻭﻳﺸﺍﻟﺘﺪﺑﺮ ﻋﻦ ﻐﻠﻬﻢ.
*ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻬﻮ:
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:)ﻧﻮﺩﻱ ﺇﺫﺍ
ﻓـﺈﺫﺍ ﺍﻷﺫﺍﻥ ﻳﺴـﻤﻊ ﻻ ﺣﱴ ﺿﺮﺍﻁ ﻭﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﺩﺑﺮ ﺑﺎﻟﺼﻼﺓ
ﺣﱴ ﺃﻗﺒﻞ ﺍﻟﺘﺜﻮﻳﺐ ﻗﻀﻲ ﻓﺈﺫﺍ ﺃﺩﺑﺮ ﺎ ﺛﻮﺏ ﻓﺈﺫﺍ ﺃﻗﺒﻞ ﺍﻷﺫﺍﻥ ﻗﻀﻲ
- 22. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ٢٥
ﻳ ﱂ ﻣﺎ ﻭﻛﺬﺍ ﻛﺬﺍ ﺍﺫﻛﺮ ﻳﻘﻮﻝ ﻭﻧﻔﺴﻪ ﺍﳌﺮﺀ ﺑﲔ ﳜﻄﺮﺣﱴ ﻳﺬﻛﺮ ﻜﻦ
ﺻﻠﻰ ﻛﻢ ﻳﺪﺭﻱ ﺃﻥ ﺍﻟﺮﺟﻞ ﻳﻈﻞ(ﻋﻠﻴﻪ ﻣﺘﻔﻖ.
ﺍﷲ ﺭﺳﻮﻝ ﹼﻤﻨﺎﻠﻋ ﻭﻗﺪﰲ ﳛـﺪﺙ ﺍﻟﺬﻱ ﺍﳋﻄﺄ ﻫﺬﺍ ﳚﱪ ﻛﻴﻒ
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻓﻌﻦ ،ﺍﻟﺸﻴﻄﺎﻥ ﻭﺳﻮﺳﺔ ﻧﺘﻴﺠﺔ ﺍﻟﺼﻼﺓ:
ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:)ﻓﻴﻠـﺒﺲ ﺻﻼﺗﻪ ﰲ ﺃﺣﺪﻛﻢ ﻳﺄﰐ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻥ
ﺫ ﻭﺟﺪ ﻓﺈﺫﺍ ﺻﻠﻰ ﻛﻢ ﻳﺪﺭﻱ ﻻ ﺣﱴ ﻋﻠﻴﻪﻓﻠﻴﺴـﺠﺪ ﺃﺣﺪﻛﻢ ﻟﻚ
ﺟﺎﻟﺲ ﻭﻫﻮ ﺳﺠﺪﺗﲔ(ﺣﺴـﻦ ﺣـﺪﻳﺚ ﻋﻨﻪ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻭﺍﻩ
ﺻﺤﻴﺢ.
ﻣﻮﺍﺿـﻊ ﻋﻦ ﻭﺃﻣﺎ ﺍﳋﻠﻞ ﳉﱪ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻬﻮ ﺳﺠﻮﺩ ﻓﻴﺸﺮﻉ
ﺍﻟﻔﻘﻪ ﻛﺘﺐ ﰲ ﻞﺼﻣﻔ ﻓﻬﻮ ﺍﻟﺴﻬﻮ ﺳﺠﻮﺩ.
*ﺍﻟﺼﻒ ﰲ ﺍﳋﻠﻞ:
ﺍﻟﻨﱯ ﺃﻥ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺃﻧﺲ ﻋﻦﻗﺎﻝ:)ﻭﻗﺎﺭﺑﻮﺍ ﺻﻔﻮﻓﻜﻢ ﺭﺻﻮﺍ
ﺑﺎﻷﻋﻨﺎﻕ ﻭﺣﺎﺫﻭﺍ ﺑﻴﻨﻬﻤﺎﻷﺭﻯ ﺇﱐ ﺑﻴـﺪﻩ ﳏﻤـﺪ ﻧﻔـﺲ ﻓﻮﺍﻟﺬﻱ
ﺍﳊﺬﻑ ﺎﻛﺄ ﺍﻟﺼﻒ ﺧﻠﻞ ﻣﻦ ﺗﺪﺧﻞ ﺍﻟﺸﻴﺎﻃﲔ(ﺍﻟﻨﺴﺎﺋﻲ ﺭﻭﺍﻩ.
ﻓﻴﻬﺎ ﻭﻗﻒ ﺧﻠﺔ ﺃﻭ ﻓﺮﺟﺔ ﻓﻴﻪ ﹰﺎﺻﻔ ﺭﺃﻯ ﺇﺫﺍ ﺍﳌﺴﺠﺪ ﰲ ﻓﺎﻟﺸﻴﻄﺎﻥ
ﻟﻪ ﻳﻮﺳﻮﺱ ﺍﳌﺼﻠﻲ ﻋﻠﻰ ﻟﻴﺸﻮﺵ ﺍﻟﺼﻒ ﰲ ﻭﺩﺧﻞ.
*ﺍﻟﺼﻼﺓ ﰲ ﺍﻻﻟﺘﻔﺎﺕ:
ﻗﺎﻟﺖ ﻋﻨﻬﺎ ﺍﷲ ﺭﺿﻲ ﻋﺎﺋﺸﺔ ﻋﻦ:ﺍﻟﻨﱯ ﺳﺄﻟﺖﺍﻻﻟﺘﻔﺎ ﻋﻦﰲ ﺕ
ﻓﻘﺎﻝ ﺍﻟﺼﻼﺓ:)ﺍﻟﺼـﻼﺓ ﻣـﻦ ﺍﻟﺸـﻴﻄﺎﻥ ﳜﺘﻠﺴﻪ ﺍﺧﺘﻼﺱ(ﺭﻭﺍﻩ
ﺍﻟﻨﺴﺎﺋﻲ.
- 23. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ٢٦
ﺍﻟﻨﱯ ﺃﻥ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺍﻷﺷﻌﺮﻱ ﺍﳊﺎﺭﺙ ﻋﻦﻗﺎﻝ) :ﺃﻣﺮ ﺍﷲ ﺇﻥ
ﺃﻥ ﺇﺳﺮﺍﺋﻴﻞ ﺑﲏ ﻭﻳﺄﻣﺮ ﺎ ﻳﻌﻤﻞ ﺃﻥ ﻛﻠﻤﺎﺕ ﲞﻤﺲ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ
ﺎ ﻳﻌﻤﻠﻮﺍ..ﻭﻓﻴﻪ...ﺗﻠﻔﺘﻮﺍ ﻓﻼ ﺻﻠﻴﺘﻢ ﻓﺈﺫﺍ ﺑﺎﻟﺼﻼﺓ ﺃﻣﺮﻛﻢ ﺍﷲ ﺇﻥ
ﺍﷲ ﻓﺈﻥﻳﻠﺘﻔـﺖ ﱂ ﻣـﺎ ﺻﻼﺗﻪ ﰲ ﻋﺒﺪﻩ ﻟﻮﺟﻪ ﻭﺟﻪ ﻳﻨﺼﺐ(ﺭﻭﺍﻩ
ﺍﻷﻟﺒﺎﱐ ﻭﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ.
*ﺍﻟﻘﺮﺁﻥ ﻗﺮﺍﺀﺓ:
ﺃﻓﻜـﺎﺭﻩ ﻭﺗﺸﺘﻴﺖ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺍﻟﺘﺸﻮﻳﺶ ﰲ ﺍﻟﺸﻴﻄﺎﻥ ﺃﺛﺮ ﻳﻈﻬﺮ
ﻗﺒﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻧﺘﻌﻮﺫ ﺃﻥ ﺗﻌﺎﱃ ﺍﷲ ﺃﻣﺮﻧﺎ ﻟﺬﻟﻚ ﻭﳓﻮﻫﺎ ﺑﺎﻟﻮﺳﻮﺳﺔ
ﺑﻘﻮﻟﻪ ﺍﻟﻘﺮﺍﺀﺓ]ﻌﺘﺳﹶﺎﻓ ﹶﻥَﺁﺮﹸﻘﺍﻟ ﺕﹾﺃﺮﹶﻗ ﹶﺍﺫﹺﺈﹶﻓﻥﹶﺎﻄﻴـﺸﺍﻟ ﻦـﻣ ِﷲﹺـﺎﺑ ﹾﺬ
ﹺﻢﹺﻴﺟﺮﺍﻟ[}ﺍﻟﻨﺤﻞ:٩٨{ﺭﲪﻪ ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﻗﺎﻝ ﻛﻤﺎ ﺫﻟﻚ ﻭﺗﻌﻠﻴﻞ
ﺍﷲ) :ﻓﻴﻬـﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻠﻘﻴﻪ ﻣﺎ ﻳﺬﻫﺐ ﺍﻟﺼﺪﻭﺭ ﰲ ﳌﺎ ﺷﻔﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺃﻥ
ﺑـﻪ ﻳﺄﻣﺮ ﳌﺎ ﺩﻭﺍﺀ ﻓﻬﻮ ﺍﻟﻔﺎﺳﺪﺓ ﻭﺍﻹﺭﺍﺩﺍﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﻮﺳﻮﺍﺱ ﻣﻦ
ﺍﻟﺪﺍﺀ ﻣﺎﺩﺓ ﻳﻄﺮﺩ ﺃﻥ ﺍﻟﻘﺎﺭﻯﺀ ﻓﺄﻣﺮ ﺍﻟﺸﻴﻄﺎﻥﺍﻟـﺪﻭﺍﺀ ﺟـﺎﺀ ﺇﺫﺍ ﺣﱴ
ﻟﻪ ﻭﻣﻀﺎﺩ ﻣﺰﺍﺣﻢ ﻣﻦ ﺧﻼ ﻗﺪ ﳚﺪﻩ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﻟﺸﺎﰲ.(
*ﺍﻷﺳﻮﺍﻕ:
ﻗﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺳﻠﻤﺎﻥ ﻋﻦ ﻋﺜﻤﺎﻥ ﺃﰊ ﻋﻦ:)ﺇﻥ ﺗﻜـﻮﻧﻦ ﻻ
ـﺎﻓﺈ ﻣﻨﻬﺎ ﳜﺮﺝ ﻣﻦ ﺁﺧﺮ ﻭﻻ ﺍﻟﺴﻮﻕ ﻳﺪﺧﻞ ﻣﻦ ﺃﻭﻝ ﺍﺳﺘﻄﻌﺖ
ﺭﺍﻳﺘﻪ ﻳﻨﺼﺐ ﺎﻭ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻌﺮﻛﺔ(ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
ﺍﻟﱪﻗﺎﱐ ﺭﻭﺍﻳﺔ ﻭﰲ:)ﺑﺎﺽ ﻓﻴﻬﺎﻭﻓﺮﺥ ﺍﻟﺸﻴﻄﺎﻥ(.
ﺭﻓـﻊ ﺧـﻼﻝ ﻣـﻦ ﺍﻷﺳﻮﺍﻕ ﰲ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺟﻮﺩ ﺃﺛﺮ ﻭﻳﻈﻬﺮ
ﺍﻟﺒﻴـﻊ ﺑﺄﺣﻜﺎﻡ ﻭﺍﳉﻬﻞ ﺑﺎﻟﺮﺑﺎ ﻭﺍﻟﺘﻌﺎﻣﻞ ﺍﳌﻌﺎﻣﻠﺔ ﰲ ﻭﺍﻟﻐﺶ ﺍﻷﺻﻮﺍﺕ
ﻭﻣـﻦ ﻭﺍﳌﺘﻌﻄﺮﺍﺕ ﺍﳌﺘﱪﺟﺎﺕ ﻭﻭﺟﻮﺩ ﺍﻟﻜﺎﺫﺏ ﺑﺎﳊﻠﻒ ﻭﺍﳌﻌﺎﻣﻼﺕ
- 24. ﺴﺍﻟﺴﻭﺍﻟ ﺤﺮﺤﺮﺓﻋﻠﻰ٢٧
ﻭﺍﻟﺸـﺮﺍﺀ ﺑـﺎﻟﺒﻴﻊ ﺍﷲ ﺫﻛﺮ ﻋﻦ ﻭﺍﻻﻧﺸﻐﺎﻝ ﺍﻟﺼﻠﻮﺍﺕ ﺗﻀﻴﻴﻊ ﺧﻼﻝ
ﺍﻟﻨﱯ ﻛﺎﻥ ﻓﻘﺪ ﻭﻟﺬﻟﻚﻳﻘﻮﻝ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺍﳌﺼﻄﻔﻰ) :ﻳـﺎ
ﺑـﻴﻌﻜﻢ ﻓﺸﻮﺑﻮﺍ ﺍﻟﺒﻴﻊ ﳛﻀﺮﺍﻥ ﻭﺍﻹﰒ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻥ ﺍﻟﺘﺠﺎﺭ ﻣﻌﺸﺮ
ﺑﺎﻟﺼﺪﻗﺔ(ﺃﰊ ﰊ ﻗـﻴﺲ ﺣﺪﻳﺚ ﻣﻦ ﺍﻷﻟﺒﺎﱐ ﻭﺻﺤﺤﻪ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻭﺍﻩ
ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﹶﺓﺯﺮﹶﻏ.
*ﻭﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﻐﻨﺎﺀ ﺍﻟﻠﻬﻮ:
ﻭﻏ ﻭﻓﺴﻖ ﳍﻮ ﻓﻴﻪ ﻣﻜﺎﻥ ﻛﻞ ﰲ ﻭﲡﺘﻤﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺰﻣﺎﺭ ﺍﻟﻐﻨﺎﺀﻭﳌﺎ ﻨﺎﺀ
ﺍﷲ ﺭﺳﻮﻝ ﺑﻴﺖ ﺇﱃ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺑﻜﺮ ﺃﺑﻮ ﺩﺧﻞﻋﻨـﺪ ﻭﻭﺟﺪ
ﻭﻗﺎﻝ ﻓﻨﻬﺮﳘﺎ ﺑﻐﻨﺎﺀ ﺗﻐﻨﻴﺎﻥ ﺟﺎﺭﻳﺘﲔ ﻋﺎﺋﺸﺔ) :ﻋﻨـﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺰﻣﺎﺭ
ﺍﷲ ﺭﺳﻮﻝ(ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
ﺍﻟﻨﱯ ﻋﻦ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺃﻣﺎﻣﺔ ﺃﰊ ﻭﻋﻦﻗـﺎﻝ ﺃﻧـﻪ:)ﺗﺒﻴﻌـﻮﺍ ﻻ
ﲡـﺎﺭﺓ ﰲ ﺧﲑ ﻭﻻ ﻦﺗﻌﻠﻤﻮﻫ ﻭﻻ ﻦﺗﺸﺘﺮﻭﻫ ﻭﻻ ﺍﻟﻘﻴﻨﺎﺕﻦﻓـﻴﻬ
ﺍﻵﻳﺔ ﻫﺬﻩ ﺃﻧﺰﻟﺖ ﻫﺬﺍ ﻣﺜﻞ ﰲ ﺣﺮﺍﻡ ﻦﻭﲦﻨﻬ]ﻦـﻣ ﹺﺱـﺎﻨﺍﻟ ﻦﻣﻭ
ِﷲﺍ ﹺﻞﹺﻴﺒـﺳ ﻦﻋ ﱠﻞﻀﻴﻟ ﺚﻳﺪﹶﳊﺍ ﻮﹶﻬﻟ ﹺﻱﺮﺘﺸﻳ[}ﻟﻘﻤـﺎﻥ:٦{ﺭﻭﺍﻩ
ﺍﻟﺘﺮﻣﺬﻱ.
ﺍﻟﺸـﻴﻄﺎﻥ ﻋﻦ ﺗﻌﺎﱃ ﺍﷲ ﻗﻮﻝ ﺗﻔﺴﲑ ﻭﰲ:]ﹺﻦـﻣ ﺯﹺﺰﹾﻔﺘـﺳﺍﻭ
ﻚﺗﻮﺼﹺﺑ ﻢﻬﻨﻣ ﺖﻌﹶﻄﺘﺳﺍ[}ﺍﻹﺳﺮﺍﺀ:٦٤{ﻗﺎﻝﺍﷲ ﺭﲪـﻪ ﺎﻫﺪﺍ:
)ﺍﻟﻐﻨﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ ﺻﻮﺕ.(
ﺍﷲ ﺭﲪﻪ ﻗﺘﺎﺩﺓ ﻭﻗﺎﻝ) :ﻗﺎﻝ ﺇﺑﻠﻴﺲ ﺃﻫﺒﻂ ﳌﺎ:ﻓﻤﺎ ﻟﻌﻨﺘﲏ ﺭﺏ ﻳﺎ
ﺍﻟﺴﺤﺮ ﻗﺎﻝ ﻋﻤﻠﻲ؟.ﻗﺎﻝ:ﻗﺎﻝ ﻗﺮﺁﱐ؟ ﻓﻤﺎ:ﺍﻟﺸﻌﺮ.ﻗﺎﻝ:ﻛﺘﺎﰊ؟ ﻓﻤﺎ
ﻗﺎﻝ:ﺍﻟﻮﺷﻢ.ﻗﺎﻝ:ﻗﺎﻝ ﻃﻌﺎﻣﻲ؟ ﻓﻤﺎ:ﺍﷲ ﺍﺳـﻢ ﻳﺬﻛﺮ ﱂ ﻭﻣﺎ ﺍﳌﻴﺘﺔ
- 25. ﻭﺍ ﺍﻟﻜﺘﺎﺏ ﺿﻮﺀﻟﺴﻨﺔ٢٨
ﻋﻠﻴﻪ.ﻗﺎﻝ:ﻗﺎﻝ ﺷﺮﺍﰊ؟ ﻓﻤﺎ:ﻣﺴ ﻛﻞﻜﺮ.ﻗﺎﻝ:ﻗﺎﻝ ﻣﺴﻜﲏ؟ ﻓﺄﻳﻦ:
ﺍﻷﺳﻮﺍﻕ.ﻗﺎﻝ:ﻗﺎﻝ ﺻﻮﰐ؟ ﻓﻤﺎ:ﺍﳌﺰﺍﻣﲑ.ﻗﺎﻝ:ﻣﺼـﺎﻳﺪﻱ.ﻗـﺎﻝ:
ﺍﻟﻨﺴﺎﺀ.(
*ﺍﻟﻄﻌﺎﻡ:
ﺍﻟﻨﱯ ﻋﻦ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺟﺎﺑﺮ ﻋﻦﻗﺎﻝ:)ﳛﻀـﺮ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻥ
ﺳـﻘﻄﺖ ﻓﺈﺫﺍ ﻃﻌﺎﻣﻪ ﳛﻀﺮ ﺣﱴ ﺷﺄﻧﻪ ﻣﻦ ﺷﻲﺀ ﻛﻞ ﻋﻨﺪ ﺃﺣﺪﻛﻢ
ﻭﻟﻴﺄ ﺃﺫﻯ ﻣﻦ ﺎ ﻛﺎﻥ ﻣﺎ ﻭﻟﻴﻤﻂ ﻓﻠﻴﺄﺧﺬﻫﺎ ﺃﺣﺪﻛﻢ ﻟﻘﻤﺔﻭﻻ ﻛﻠﻬﺎ
ﺃﻱ ﰲ ﻳـﺪﺭﻱ ﻻ ﻓﺈﻧﻪ ،ﺃﺻﺎﺑﻌﻪ ﻓﻠﻴﻠﻌﻖ ﻓﺮﻍ ﻓﺈﺫﺍ ،ﻟﻠﺸﻴﻄﺎﻥ ﻳﺪﻋﻬﺎ
ﺍﻟﱪﻛﺔ ﺗﻜﻮﻥ ﻃﻌﺎﻣﻪ(ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
ﺑﺎﻟﺘﺴـﻤﻴﺔ ﻭﺷﺮﺍﺑﻪ ﻃﻌﺎﻣﻪ ﻋﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺴﺘﺒﻌﺪ ﺃﻥ ﺍﳌﺴﻠﻢ ﻭﻳﺴﺘﻄﻴﻊ
ﻗـﺎﻝ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻓﻌﻦ:ﺍﷲ ﺭﺳـﻮﻝ ﻗـﺎﻝ)ﻷﻥ
ﻋﻠ ﺍﷲ ﺍﺳﻢ ﻳﺬﻛﺮ ﻻ ﺃﻥ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﻳﺴﺘﺤﻞ ﺍﻟﺸﻴﻄﺎﻥﻴـﻪ(ﺭﻭﺍﻩ
ﻣﺴﻠﻢ.
*ﺍﻟﺸﺮﺍﺏ:
ﻳﺸـﺮﺏ ﻛﺄﻥ ﺍﻟﺴﻨﺔ ﺧﺎﻟﻒ ﺇﺫﺍ ﺍﻹﻧﺴﺎﻥ ﺷﺮﺏ ﳛﻀﺮ ﺍﻟﺸﻴﻄﺎﻥ
ﹰﺎﻗﺎﺋﻤ ﺃﻭ ﺑﺸﻤﺎﻟﻪ ﻳﺸﺮﺏ ﺃﻭ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺪﻭﻥ.
ﺍﻟﻨﱯ ﻋﻦ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﰊ ﻓﻌﻦﻓﻘﺎﻝ ﹰﺎﻗﺎﺋﻤ ﻳﺸﺮﺏ ﺭﺟﻼ ﺃﻧﻪ
ﻟﻪ) :ﻗﺎﻝ ﻗﻪ:ﺍﳍﺮ ﻣﻌﻚ ﻳﺸﺮﺏ ﺃﻥ ﺃﻳﺴﺮﻙ ﻗﺎﻝ ﳌﺎﻗﺎﻝ:ﻻ.ﻗـﺎﻝ:
ﻣ ﺷﺮ ﻫﻮ ﻣﻦ ﻣﻌﻚ ﺷﺮﺏ ﻓﺈﻧﻪﺍﻟﺸﻴﻄﺎﻥ ﻨﻪ(ﺃﲪﺪ ﺍﻹﻣﺎﻡ ﺭﻭﺍﻩ)١(
.
)١(ﺍﻟﺰﻳﺪ ﳏﻤﺪ ﺑﻦ ﺗﺮﻛﻲ ﺍﻟﺸﻴﺦ ﺷﻴﺨﻨﺎ ﻗﺎﻝﺗﻌﺎﱃ ﺍﷲ ﺣﻔﻈﻪ) :ﺻﺤﻴﺢ ﺍﳊﺪﻳﺚ(.