Sharh thalathat alosool
- 9. ‘qýq@Š•þa@òÞì٩
ﻛﺘﺎﺏ ﻣﺆﻟﻒ ﺗﺮﲨﺔ)ﺍﻷﺻﻮﻝ ﺛﻼﺛﺔ(
ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﺍﻹﺳﻼﻡ ﺷﻴﺦ
ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ
ﻧﺴﺒﻪ:
ﺑﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﻫﻮ
ﲤﻴﻢ ﺑﲏ ﻣﻦ ﻋﻤﺮ ﺑﻦ ﻣﺸﺮﻑ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺑﺮﻳﺪ ﺑﻦ ﺭﺍﺷﺪ.
ﻣﻮﻟﺪﻩ:
ﺳﻨ ﺍﻟﻌﻴﻴﻨﺔ ﺑﻠﺪﺓ ﰲ ﺍﻟﻌﺎﱂ ﻫﺬﺍ ﻭﻟﺪﺔ١١١٥،ﻭﺩﻳﻦ ﻭﺷﺮﻑ ﻋﻠﻢ ﺑﻴﺖ ﰲ ﻫﺠﺮﻳﺔ
ﺯﻣﺎﻧﻪ ﰲ ﳒﺪ ﻋﺎﱂ ﺳﻠﻴﻤﺎﻥ ﻭﺟﺪﻩ ،ﻛﺒﲑ ﻋﺎﱂ ﻓﺄﺑﻮﻩ.
ﻧﺸﺄﺗﻪ:
ﻭﻛﺎﻥ ﹰﺍﻭﺍﻓﺮ ﹰﺎﺣﻈ ﻧﺎﻝ ﺣﱴ ﺍﻟﻔﻘﻪ ﰲ ﻭﺩﺭﺱ ،ﺳﻨﲔ ﻋﺸﺮ ﺑﻠﻮﻍ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﺣﻔﻆ
،ﻭﺍﳊﺪﻳﺚ ﺍﻟﺘﻔﺎﺳﲑ ﻛﺘﺐ ﰲ ﺍﳌﻄﺎﻟﻌﺔ ﻛﺜﲑ ﻭﻛﺎﻥ ،ﺣﻔﻈﻪ ﻟﻘﻮﺓ ﻭﺍﻟﺪﻩ ﻣﻦ ﺍﻹﻋﺠﺎﺏ ﻣﻮﺿﻊ
ﹰﻼﻟﻴ ﺍﻟﻌﻠﻢ ﻃﻠﺐ ﰲ ﻭﺟﺪﰲ ﻭﺭﺣﻞ ،ﺍﻟﻔﻨﻮﻥ ﺷﱴ ﰲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﻮﻥ ﳛﻔﻆ ﻓﻜﺎﻥ ،ﹰﺍﻭﻬﻧﺎﺭ
ﻓﻘﺮﺃ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺭﺣﻞ ﰒ ،ﻋﻠﻤﺎﺋﻬﺎ ﻋﻠﻰ ﻭﻗﺮﺃ ﻣﻜﺔ ﻭﰲ ﳒﺪ ﺿﻮﺍﺣﻲ ﰲ ﺍﻟﻌﻠﻢ ﻃﻠﺐ
ﺍﺑﻨﻪ ﻋﻠﻰ ﻗﺮﺃ ﻛﻤﺎ ،ﺍﻟﺸﻤﺮﻱ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﻭﻣﻨﻬﻢ ،ﻋﻠﻤﺎﺋﻬﺎ ﻋﻠﻰ
ﺍﻟﻌ ﻣﺆﻟﻒ ﺍﻟﺸﻤﺮﻱ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻬﲑ ﺍﻟﻔﺮﺿﻲﻭﻋﺮﻓﺎﻩ ﺍﻟﻔﺮﺍﺋﺾ ﺃﻟﻔﻴﺔ ﺷﺮﺡ ﰲ ﺍﻟﻔﺎﺋﺾ ﺬﺏ
ﺑﺎﻷﻣﻬﺎﺕ ﻭﺃﺟﺎﺯﻩ ﻭﺭﺟﺎﻟﻪ ﺍﳊﺪﻳﺚ ﻋﻠﻢ ﰲ ﻋﻠﻴﻪ ﻓﻘﺮﺃ ﺍﻟﺴﻨﺪﻱ ﺣﻴﺎﺓ ﳏﻤﺪ ﺍﻟﺸﻬﲑ ﺑﺎﶈﺪﺙ.
- 10. ‘qýq@Š•þa@òÞì١٠
ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻴﺦ ﻭﻛﺎﻥ-ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ-ًﺀﻭﺫﻛﺎ ﹰﺎﺛﺎﻗﺒ ﹰﺎﻓﻬﻤ ﺍﷲ ﻭﻫﺒﻪ ﻗﺪ
ﻣﺎ ﻳﺜﺒﺖ ﻭﻛﺎﻥ ﻭﺍﻟﺘﺄﻟﻴﻒ ،ﻭﺍﻟﺒﺤﺚ ﺍﳌﻄﺎﻟﻌﺔ ﻋﻠﻰ ﻭﺃﻛﺐ ﹰﺎﻣﻔﺮﻃﺃﺛﻨﺎﺀ ﺍﻟﻔﻮﺍﺋﺪ ﻣﻦ ﻋﻠﻴﻪ ﳝﺮ
ﺗﻴﻤﻴﻪ ﺍﺑﻦ ﻣﺆﻟﻔﺎﺕ ﻣﻦ ﻛﺜﲑﺓ ﹰﺎﻛﺘﺒ ﺧﻂ ﻭﻗﺪ ﺍﻟﻜﺘﺎﺑﺔ ﻣﻦ ﻳﺴﺄﻡ ﻻ ﻭﻛﺎﻥ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻘﺮﺍﺀﺓ
ﺍﻟﻘﻴﻢ ﻭﺍﺑﻦ–ﺍﷲ ﺭﲪﻬﻤﺎ–ﻣﻮﺟﻮﺩﺓ ﺍﻟﺴﻴﺎﻝ ﺑﻘﻠﻤﻪ ﺍﻟﺜﻤﻴﻨﺔ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺑﻌﺾ ﺗﺰﺍﻝ ﻭﻻ
ﺑﺎﳌﺘﺎﺣﻒ.
ﻭﺍﻟﺪﻩ ﺗﻮﰱ ﻭﳌﺎ-ﺳﻨﺔ١١٥٣ﻫـ-ﺍﻟﺴﻠﻔﻴﺔ ﺑﺎﻟﺪﻋﻮﺓ ﹰﺍﺟﻬﺮ ﻳﻌﻠﻦ ﺃﺧﺬﺇﱃ
ﻣﻦ ﺍﻟﻮﻻﺓ ﺃﺯﺭﻩ ﺷﺪ ﻭﻗﺪ ،ﻭﺍﻷﺻﻨﺎﻡ ﺍﻷﻭﺛﺎﻥ ﺃﻫﻞ ﺍﳌﺒﺘﺪﻋﺔ ﻭﻳﻬﺎﺟﻢ ﺍﳌﻨﻜﺮ ﻭﺇﻧﻜﺎﺭ ﺍﷲ ﺗﻮﺣﻴﺪ
ﺧﱪﻩ ﻭﺫﺍﻉ ﺷﻮﻛﺘﻪ ﻭﻗﻮﻳﺖ ﺳﻌﻮﺩ ﺁﻝ.
ﻣﺆﻟﻔﺎﺗﻪ:
ﻭﻟﻪ-ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ-ﻣﻨﻬﺎ ﻧﺬﻛﺮ ﻧﺎﻓﻌﺔ ﻣﺆﻟﻔﺎﺕ:
١(ﺍﻟﺘﻮﺣﻴﺪ ﻛﺘﺎﺏ.
٢(ﻛﺘﺎﺏ"ﺍﻟﺸﺒﻬﺎﺕ ﻛﺸﻒ."
٣(ﻛﺘﺎﺏ"ﺍﻟﻜﺒﺎﺋﺮ."
٤(ﻛﺘﺎﺏ"ﺍﻷﺻﻮﻝ ﺛﻼﺛﺔ."
٥(ﻛﺘﺎﺏ"ﳐﺍﻟﻜﺒﲑ ﻭﺍﻟﺸﺮﺡ ﺍﻹﻧﺼﺎﻑ ﺘﺼﺮ."
٦(ﻛﺘﺎﺏ"ﺍﳌﻌﺎﺩ ﺯﺍﺩ ﳐﺘﺼﺮ."
٧(ﻣﺆﻟﻔﺎﺕ ﳎﻤﻮﻋﺔ ﺑﺎﺳﻢ ﲨﻌﺖ ﻭﺭﺳﺎﺋﻞ ﻓﺘﺎﻭﻯ ﻭﻟﻪﺑﻦ ﳏﻤﺪ ﺍﻹﻣﺎﻡ
ﲢﺖ ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪﺳﻌﻮﺩ ﺑﻦ ﳏﻤﺪ ﺍﻹﻣﺎﻡ ﺟﺎﻣﻌﺔ ﺇﺷﺮﺍﻑ.
- 11. ‘qýq@Š•þa@òÞì١١
ﻭﻓﺎﺗﻪ:
ﻋﺎﻡ ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﺗﻮﰱ١٢٠٦ﺍﻹﺳﻼﻡ ﻋﻦ ﻭﺟﺰﺍﻩ ﻭﺍﺳﻌﺔ ﺭﲪﺔ ﺍﷲ ﻓﺮﲪﻪ ﻫـ
ﺍ ﺧﲑ ﻭﺍﳌﺴﻠﻤﲔﻭﺳﻠﻢ ﺍﷲ ﻭﺻﻠﻰ ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﷲ ﻭﺍﳊﻤﺪ ﳎﻴﺐ ﲰﻴﻊ ﺇﻧﻪ ﳉﺰﺍﺀﻧﺒﻴﻨﺎ ﻋﻠﻰ
ﺃﲨﻌﲔ ﻭﺻﺤﺒﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﳏﻤﺪ.
ﺗﻌﺎﱃ ﺍﷲ ﺇﱃ ﺍﻟﻔﻘﲑ ﺑﻘﻠﻢ
ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﻓﻬﺪ
ﺍﻟﺴﻠﻴﻤﺎﻥ
- 13. ‘qýq@Š•þa@òÞì١٣
ﺍﻟﺸﺎﺭﺡ ﺗﺮﲨﺔ
ﺍﻟﻌﺜﻴﻤﲔ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻴﺦ ﻓﻀﻴﻠﺔ
ﺗﻌﺎﱃ ﺍﷲ ﺣﻔﻈﻪ
ﻧﺴﺒﻪ:
ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺍﷲ ﻋﺒﺪ ﺃﺑﻮ ﻫﻮﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﻮﻫﻴﱯ ﻋﺜﻴﻤﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ.
ﻣﻮﻟﺪﻩ:
ﻋﺎﻡ ﺍﳌﺒﺎﺭﻙ ﺭﻣﻀﺎﻥ ﺷﻬﺮ ﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺍﻟﺴﺎﺑﻊ ﰲ ﻋﻨﻴﺰﺓ ﻣﺪﻳﻨﺔ ﰲ ﻭﻟﺪ١٣٤٧ﻫـ.
ﻧﺸﺄﺗﻪ:
•ﺭﲪﻪ ﺩﺍﻣﻎ ﺁﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺃﻣﻪ ﺟﻬﺔ ﻣﻦ ﺟﺪﻩ ﻋﻠﻰ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﻗﺮﺃ
ﻓﻨﻮﻥ ﻭﺑﻌﺾ ﻭﺍﳊﺴﺎﺏ ﺍﳋﻂ ﻓﺘﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻃﻠﺐ ﺇﱃ ﺍﲡﻪ ﰒ ،ﻓﺤﻔﻈﻪ ﺍﷲ،ﺍﻵﺩﺍﺏ
ﻋﻨﺪﻩ ﺍﻟﻌﻠﻢ ﻃﻠﺒﺔ ﻣﻦ ﺍﺛﻨﲔ ﺃﻗﺎﻡ ﻗﺪ ﺍﷲ ﺭﲪﻪ ﺍﻟﺴﻌﺪﻱ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﻭﻛﺎﻥ
ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻴﺦ ﻭﺍﻟﺜﺎﱐ ،ﺍﻟﺼﺎﳊﻲ ﻋﻠﻲ ﺍﻟﺸﻴﺦ ﺃﺣﺪﳘﺎ ﺍﻟﺼﻐﺎﺭ ﺍﻟﻄﻠﺒﺔ ﻟﻴﺪﺭﺳﺎ
ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﻟﻠﺸﻴﺦ ﺍﻟﻮﺍﺳﻄﻴﺔ ﺍﻟﻌﻘﻴﺪﺓ ﳐﺘﺼﺮ ﻋﻠﻴﻪ ﻗﺮﺃ ،ﺍﷲ ﺭﲪﻪ ﺍﳌﻄﻮﻉ ﺍﻟﻌﺰﻳﺰ
ﺍ ﰲ ﺍﻟﺴﺎﻟﻜﲔ ﻭﻣﻨﻬﺎﺝ ،ﺍﻟﺴﻌﺪﻱﻭﺍﻷﺟﺮﻭﻣﻴﺔ ،ﹰﺎﺃﻳﻀ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﻟﻠﺸﻴﺦ ﻟﻔﻘﻪ
ﻭﺍﻷﻟﻔﻴﺔ.
•ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻭﻗﺮﺃﻭﺍﻟﻔﻘﻪ ﺍﻟﻔﺮﺍﺋﺾ ﰲ ﻋﻮﺩﺍﻥ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ.
•ﺣﻴﺚ ﺍﻷﻭﻝ ﺷﻴﺨﻪ ﻳﻌﺘﱪ ﺍﻟﺬﻱ ﺍﻟﺴﻌﺪﻱ ﻧﺎﺻﺮ ﺑﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻭﻗﺮﺃ
ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻝ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻴﻪ ﻭﻗﺮﺃ ﻻﺯﻣﻪﻭﺍﻟﻔﺮﺍﺋﺾ
- 14. ‘qýq@Š•þa@òÞì١٤
ﻭﻣﺼﻄﻭﺍﻟﺼﺮﻑ ﻭﺍﻟﻨﺤﻮ ﺍﳊﺪﻳﺚ ﻠﺢ.
ﻭﺍﻟﺪ ﺍﻧﺘﻘﻞ ﻓﻌﻨﺪﻣﺎ ﺍﷲ ﺭﲪﻪ ﺷﻴﺨﻪ ﻋﻨﺪ ﻋﻈﻴﻤﺔ ﻣﱰﻟﺔ ﺍﻟﺸﻴﺦ ﻟﻔﻀﻴﻠﺔ ﻭﻛﺎﻧﺖ
ﳏﻤﺪ ﺍﻟﺸﻴﺦ-ﺍﷲ ﺭﲪﻪ-ﻣﻌﻪ ﻳﻨﺘﻘﻞ ﺃﻥ ﰲ ﺭﻏﺐ ﺗﻄﻮﺭﻩ ﺃﻭﻝ ﺇﺑﺎﻥ ﺍﻟﺮﻳﺎﺽ ﺇﱃ
ﻭﻟـــﺪﻩ-ﺍﷲ ﺣﻔﻈﻪ ﺍﻟﺸﻴﺦ-ﺍﷲ ﺭﲪﻪ ﺍﻟﺴﻌﺪﻱ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﻟﻪ ﻓﻜﺘﺐ"ﺇﻥ
ﳝﻜﻦ ﻻ ﻫﺬﺍ،ﻧﺮﻳﻳﺴﺘﻔﻴﺪ ﺣﱴ ﻫﻨﺎ ﳝﻜﺚ ﺃﻥ ﹰﺍﳏﻤﺪ ﺪ".
ﺍﷲ ﺣﻔﻈﻪ ﺍﻟﺸﻴﺦ ﻓﻀﻴﻠﺔ ﻭﻳﻘﻮﻝ"ﺍﻟﻌﻠﻢ ﻭﻋﺮﺽ ﺍﻟﺘﺪﺭﻳﺲ ﻃﺮﻳﻘﺔ ﰲ ﹰﺍﻛﺜﲑ ﺑﻪ ﺗﺄﺛﺮﺕ ﺇﻧﲏ
ﺍﻟﺸﻴﺦ ﻷﻥ ﺍﻷﺧﻼﻕ ﻧﺎﺣﻴﺔ ﻣﻦ ﺑﻪ ﺗﺄﺛﺮﺕ ﹰﺎﺃﻳﻀ ﻭﻛﺬﻟﻚ ،ﻭﺍﳌﻌﺎﱐ ﺑﺎﻷﻣﺜﻠﺔ ﻟﻠﻄﻠﺒﺔ ﻭﺗﻘﺮﻳﺒﻪ
ﻭﻛﺎ ،ﺍﻟﻔﺎﺿﻠﺔ ﺍﻷﺧﻼﻕ ﻣﻦ ﻛﺒﲑ ﺟﺎﻧﺐ ﻋﻠﻰ ﻛﺎﻥ ﺍﷲ ﺭﲪﻪ ﺍﻟﺮﲪﻦ ﻋﺒﺪﻋﻠﻰ ﺍﷲ ﺭﲪﻪ ﻥ
ﺃﺣﺴﻦ ﻣﻦ ﻭﻫﻮ ،ﺍﻟﻜﺒﲑ ﺇﱃ ﻭﻳﻀﺤﻚ ،ﺍﻟﺼﻐﲑ ﳝﺎﺯﺡ ﻭﻛﺎﻥ ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻌﻠﻢ ﰲ ﻛﺒﲑ ﻗﺪﺭ
ﹰﺎﺃﺧﻼﻗ ﺭﺃﻳﺖ ﻣﻦ".
•ﻋﻠﻴﻪ ﻓﺎﺑﺘﺪﺃ ،ﺍﻟﺜﺎﱐ ﺷﻴﺨﻪ ﻳﻌﺘﱪ ﺣﻴﺚ ﺑﺎﺯ ﺑﻦ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﲰﺎﺣﺔ ﻋﻠﻰ ﻗﺮﺃ
ﺍﻟﻜﺘﺐ ﻭﺑﻌﺾ ﺗﻴﻤﻴﻪ ﺍﺑﻦ ﺍﻹﺳﻼﻡ ﺷﻴﺦ ﺭﺳﺎﺋﻞ ﻭﺑﻌﺾ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺢ ﻗﺮﺍﺀﺓ
ﺍﻟﻔﻘﻬﻴﺔ.
ﺍﻟﺸﻴﺦ ﻳﻘﻮﻝ"ﺑﺎﺯ ﺑﻦ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺑﺎﻟﺸﻴﺦ ﺗﺄﺛﺮﺕ-ﺍﷲ ﺣﻔﻈﻪ-،ﺑﺎﳊﺪﻳﺚ ﺍﻟﻌﻨﺎﻳﺔ ﺟﻬﺔ ﻣﻦ
ﺟﻬﺔ ﻣﻦ ﺑﻪ ﻭﺗﺄﺛﺮﺕﻟﻠﻨﺎﺱ ﻧﻔﺴﻪ ﻭﺑﺴﻂ ﹰﺎﺃﻳﻀ ﺍﻷﺧﻼﻕ".
•ﻋﺎﻡ ﰲ١٣٧١ﰲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻌﺎﻫﺪ ﻓﺘﺤﺖ ﻭﳌﺎ ﺍﳉﺎﻣﻊ ﰲ ﻟﻠﺘﺪﺭﻳﺲ ﺟﻠﺲ ،ﻫـ
ﻋﺎﻡ ﻬﺑﺎ ﺍﻟﺘﺤﻖ ﺍﻟﺮﻳﺎﺽ١٣٧٢ﺍﷲ ﺣﻔﻈﻪ ﺍﻟﺸﻴﺦ ﻳﻘﻮﻝ ﻫـ:
"ﺍ ﺩﺧﻠﺖﻭﺍﻟﺘﺤﻘﺖ ،ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺴﻨﺔ ﻣﻦ ﺍﻟﻌﻠﻤﻲ ﳌﻌﻬﺪﻋﻠﻲ ﺍﻟﺸﻴﺦ ﻣﻦ ﲟﺸﻮﺭﺓ ﺑﻪ
ﺍﻟﺼﺎﳊﻲﺍﳌﻌﻬﺪ ﻭﻛﺎﻥ ،ﺍﷲ ﺭﲪﺔ ﻋﻠﻴﻪ ﺍﻟﺴﻌﺪﻱ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﻣﻦ ﺍﺳﺘﺄﺫﻧﺖ ﺃﻥ ﻭﺑﻌﺪ ،
ﰲ ﻭﻛﺎﻥ ،ﺍﳋﺎﺹ ﺍﻟﻘﺴﻢ ﰲ ﻓﻜﻨﺖ ،ﻭﻋﺎﻡ ﺧﺎﺹ ﻗﺴﻤﲔ ﺇﱃ ﻳﻨﻘﺴﻢ ﺍﻟﻮﻗﺖ ﺫﻟﻚ ﰲ ﺍﻟﻌﻠﻤﻲ
ﻳﻌﱪ ﻛﻤﺎ ﻳﻘﻔﺰ ﺃﻥ ﺷﺎﺀ ﻣﻦ ﹰﺎﺃﻳﻀ ﺍﻟﻮﻗﺖ ﺫﻟﻚﺃﺛﻨﺎﺀ ﰲ ﻟﻪ ﺍﳌﺴﺘﻘﺒﻠﺔ ﺍﻟﺴﻨﺔ ﻳﺪﺭﺱ ﺃﻧﻪ ﲟﻌﲎ ﻭﻥ
- 15. ‘qýq@Š•þa@òÞì١٥
ﳒﺢ ﻓﺈﺫﺍ ،ﺍﻟﺜﺎﱐ ﺍﻟﻌﺎﻡ ﺃﻭﻝ ﰲ ﳜﺘﱪﻫﺎ ﰒ ﺍﻹﺟﺎﺯﺓﺍﺍﺧﺘﺼﺮﺕ ﻭﻬﺑﺬﺍ ﺑﻌﺪﻫﺎ ﺍﻟﱵ ﺍﻟﺴﻨﺔ ﺇﱃ ﻧﺘﻘﻞ
ﺍﻟﺰﻣﻦ"١ﻫـ.
•ﺍﻟﺪﺭﺍﺳﺔ ﻣﻮﺍﺻﻠﺔ ﻣﻊ ﺍﻟﻌﻠﻤﻲ ﻋﻨﻴﺰﺓ ﻣﻌﻬﺪ ﰲ ﹰﺎﻣﺪﺭﺳ ﻭﻋﲔ ﲣﺮﺝ ﺳﻨﺘﲔ ﻭﺑﻌﺪ
ﺍﻟﻌﻠ ﻃﻠﺐ ﻭﻣﻮﺍﺻﻠﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻠﻴﺔ ﰲ ﹰﺎﺍﻧﺘﺴﺎﺑﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﻳﺪ ﻋﻠﻰ ﻢ
ﺍﻟﺴﻌﺪﻱ.
•ﺍﻟﻜﺒﲑ ﺍﳉﺎﻣﻊ ﺇﻣﺎﻣﺔ ﺗﻮﱃ ﺍﷲ ﺭﲪﻪ ﺍﻟﺴﻌﺪﻱ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﻟﺸﻴﺦ ﻓﻀﻴﻠﺔ ﺗﻮﰱ ﻭﳌﺎ
ﺍﻟﻌﻠﻤﻲ ﺍﳌﻌﻬﺪ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﺇﱃ ﺑﺎﻹﺿﺎﻓﺔ ﺍﻟﻮﻃﻨﻴﺔ ﻋﻨﻴﺰﺓ ﻣﻜﺘﺒﺔ ﰲ ﻭﺍﻟﺘﺪﺭﻳﺲ ﺑﻌﻨﻴﺰﺓ
ﳏ ﺍﻹﻣﺎﻡ ﺟﺎﻣﻌﺔ ﺑﻔﺮﻉ ﺍﻟﺪﻳﻦ ﻭﺃﺻﻮﻝ ﺍﻟﺸﺮﻳﻌﺔ ﻛﻠﻴﱵ ﰲ ﺍﻟﺘﺪﺭﻳﺲ ﺇﱃ ﺃﻧﺘﻘﻞ ﰒﻤﺪ
ﺍﻟﻌﻠﻤﺎﺀ ﻛﺒﺎﺭ ﻫﻴﺌﺔ ﻋﻀﻮﻳﺔ ﺇﱃ ﺑﺎﻹﺿﺎﻓﺔ ،ﺍﻵﻥ ﺣﱴ ﺑﺎﻟﻘﺼﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﺳﻌﻮﺩ ﺑﻦ
ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﰲ ﻛﺒﲑ ﻧﺸﺎﻁ ﺍﷲ ﺣﻔﻈﻪ ﺍﻟﺸﻴﺦ ﻭﻟﻔﻀﻴﻠﺔ ،ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﳌﻤﻠﻜﺔ
ﺍﺠﻤﻟﺎﻝ ﻫﺬﺍ ﰲ ﻣﺸﻜﻮﺭﺓ ﺟﻬﻮﺩ ﻭﻟﻪ ﻣﻜﺎﻥ ﻛﻞ ﰲ ﺍﻟﺪﻋﺎﺓ ﻭﺗﺒﺼﲑ ﻭﺟﻞ ﻋﺰ ﺍﷲ.
•ﳏﻤﺪ ﺍﻟﺸﻴﺦ ﲰﺎﺣﺔ ﺃﻥ ﺑﺎﻟﺬﻛﺮ ﻭﺍﳉﺪﻳﺮﻋﻠﻰ ﺃﱀ ﺑﻞ ﻋﺮﺽ ﻗﺪ ﺍﷲ ﺭﲪﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ
ﹰﺎﺭﺋﻴﺴ ﺗﻌﺎﱃ ﺍﷲ ﺣﻔﻈﻪ ﺑﺘﻌﻴﻴﻨﻪ ﻗﺮﺍﺭﻩ ﺃﺻﺪﺭ ﺑﻞ ،ﺍﻟﻘﻀﺎﺀ ﺗﻮﱄ ﰲ ﺍﻟﺸﻴﺦ ﻓﻀﻴﻠﺔ
ﻭﺍﺗﺼﺎﻝ ﻣﺮﺍﺟﻌﺎﺕ ﻭﺑﻌﺪ ،ﺍﻹﻋﻔﺎﺀ ﻣﻨﻪ ﻓﻄﻠﺐ ﺑﺎﻹﺣﺴﺎﺀ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻤﺤﻜﻤﺔ
ﺍﻟﻘﻀﺎﺀ ﻣﻨﺼﺐ ﻣﻦ ﺑﺈﻋﻔﺎﺋﻪ ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﲰﺢ ﺍﻟﺸﻴﺦ ﻓﻀﻴﻠﺔ ﻣﻦ ﺷﺨﺼﻲ.
ﻣﺆﻟﻔـﺎﺗﻪ:
ﻟﻪ-ﺣﻔﻈﻪﺗﻌﺎﱃ ﺍﷲ-ﺗﺒﻠﻎ ﻛﺜﲑﺓ ﻣﺆﻟﻔﺎﺕ٤٠ﺇﻥ ﲡﻤﻊ ﻭﺳﻮﻑ ﻭﺭﺳﺎﻟﺔ ﻛﺘﺎﺏ ﺑﲔ ﻣﺎ
ﻭﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻔﺘﺎﻭﻯ ﳎﻤﻮﻉ ﰲ ﺗﻌﺎﱃ ﺍﷲ ﺷﺎﺀ.
- 17. ‘qýq@Š•þa@òÞì١٧
ﺑﺴﻢ)١(
ﺍﷲ)٢(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
)١(ﻋﺰ ﺍﷲ ﺑﻜﺘﺎﺏ ﺍﻗﺘﺪﺍﺀ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻛﺘﺎﺑﻪ ﺍﷲ ﺭﲪﻪ ﺍﳌﺆﻟﻒ ﺍﺑﺘﺪﺃ،ﺑﺎﻟﺒﺴﻤﻠﺔ ﻣﺒﺪﻭﺀ ﻭﺟﻞ
ﳊﺪﻳﺚ ﹰﺎﻭﺍﺗﺒﺎﻋ"ﺃﺑﺘﺮ ﻓﻬﻮ ﺍﷲ ﺑﺒﺴﻢ ﻓﻴﻪ ﻳﺒﺪﺃ ﻻ ﺑﺎﻝ ﺫﻱ ﺃﻣﺮ ﻛﻞ")١(
ﺑﺎﻟﺮﺳﻮﻝ ﻭﺍﻗﺘﺪﺍﺀ
ﺑﺎﻟﺒﺴﻤﻠﺔ ﻛﺘﺒﻪ ﻳﺒﺪﺃ ﻓﺈﻧﻪ ،ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ.
ﺃﻭ ﺃﻛﺘﺐ ﺍﷲ ﺑﺴﻢ ﺗﻘﺪﻳﺮﻩ ﻟﻠﻤﻘﺎﻡ ﻣﻨﺎﺳﺐ ﻣﺆﺧﺮ ﻓﻌﻞ ﲟﺤﺬﻭﻑ ﻣﺘﻌﻠﻖ ﻭﺍﺠﻤﻟﺮﻭﺭ ﺍﳉﺎﺭ
ﺃﺻﻨﻒ.
ﰲ ﺍﻷﺻﻞ ﻷﻥ ﹰﻼﻓﻌ ﻭﻗﺪﺭﻧﺎﻩﺍﻷﻓﻌﺎﻝ ﺍﻟﻌﻤﻞ.
ﻟﻔﺎﺋﺪﺗﲔ ﹰﺍﻣﺆﺧﺮ ﻭﻗﺪﺭﻧﺎﻩ:
ﺍﻷﻭﱃ:ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺑﺎﺳﻢ ﺑﺎﻟﺒﺪﺍﺀﺓ ﺍﻟﺘﱪﻙ.
ﺍﻟﺜﺎﻧﻴﺔ:ﺍﳊﺼﺮ ﻳﻔﻴﺪ ﺍﳌﺘﻌﻠﻖ ﺗﻘﺪﱘ ﻷﻥ ﺍﳊﺼﺮ ﺇﻓﺎﺩﺓ.
ﻧﺒﺘﺪﺉ ﺍﷲ ﺑﺴﻢ ﹰﺎﻛﺘﺎﺑ ﻧﻘﺮﺃ ﺃﻥ ﻧﺮﻳﺪ ﻋﻨﺪﻣﺎ ﹰﻼﻣﺜ ﻗﻠﻨﺎ ﻓﻠﻮ ﺍﳌﺮﺍﺩ ﻋﻠﻰ ﺃﺩﻝ ﻷﻧﻪ ﹰﺎﻣﻨﺎﺳﺒ ﻭﻗﺪﺭﻧﺎﻩ
ﻧﺒﺘﺪﺉ؟ ﲟﺎﺫﺍ ﻳﺪﺭﻱ ﻣﺎﺑﻪ ﺃﺑﺘﺪﺉ ﺍﻟﺬﻱ ﺍﳌﺮﺍﺩ ﻋﻠﻰ ﺃﺩﻝ ﻳﻜﻮﻥ ﺃﻗﺮﺃ ﺍﷲ ﺑﺴﻢ ﻟﻜﻦ.
)٢(ﺍﷲ:ﻗﻮﻟﻪ ﰲ ﺇﻧﻪ ﺣﱴ ﺍﻷﲰﺎﺀ ﲨﻴﻊ ﺗﺘﺒﻌﻪ ﺍﻟﺬﻱ ﺍﻻﺳﻢ ﻭﻫﻮ ﻭﻋﻼ ﺟﻞ ﺍﻟﺒﺎﺭﻱ ﻋﻠﻰ ﻋﻠﻢ
ﺗﻌﺎﱃ:﴿ﹶﻟِﺇ ْﻢِﻬﱢﺑَﺭ ِﻥﹾﺫِﺈِﺑ ِﺭﱡﻮﻨﺍﻟ ﹶﻰﻟِﺇ ِﺕَﺎﻤﹸﻠﱡﻈﺍﻟ َﻦِﻣ َﺱﱠﺎﻨﺍﻟ َﺝِﺮْﺨُﺘِﻟ َﻚْﻴﹶﻟِﺇ ُﻩَﺎﻨﹾﻟَﺰْﻧﹶﺃ ٌﺏَﺎﺘِﻛ ﺍﻟﺮﻰ
ِﺪِﻴﻤَﺤﹾﻟﺍ ِﺰِﻳﺰَﻌﹾﻟﺍ ِﻁَﺍﺮِﺻ*َﻦِﻳﺮِﻓﹶﺎﻜﹾﻠِﻟ ﹲﻞْﻳَﻭَﻭ ِﺽْﺭﹶﺄﹾﻟﺍ ِﻲﻓ َﺎﻣَﻭ ِﺕَﺍﻮَﻤﱠﺴﺍﻟ ِﻲﻓ َﺎﻣ ُﻪﹶﻟ ِﻱﺬﱠﻟﺍ ِﻪﱠﻠﺍﻟ
ٍﺪِﻳﺪَﺷ ٍﺏﹶﺍﺬَﻋ ْﻦِﻣ﴾)ﺇﺑﺮﺍﻫﻴﻢ:١-٢(
)١(
اﻟﺼﻐﻴﺮ اﻟﺠﺎﻣﻊ ﻓﻲ اﻟﺴﻴﻮﻃﻲ ﻋﺰﻩ"ﻟﻠﺮهﺎوي"٤/١٤٧ﻲﻓ ﺐاﻟﺨﻄﻴ وأﺧﺮﺝﻪ ،"ﺎﻣﻊاﻟﺠ"٢/٦٩.ﺪیﺚاﻟﺤ ﺮجأﺧ ﺪوﻗ
ﻴﻦاﻟﻌﺜﻴﻤ ﺪﻣﺤﻤ ﺔاﻟﻌﻼﻣ ﻴﺨﻨﺎﺷ ﺱﺌﻞ وﻗﺪ ،ﻣﺘﻌﺪدة وأﻟﻔﺎظ آﺜﻴﺮة ﺑﻄﺮق–ﻪﺡﻔﻈﺎﻩورﻋ اﷲ–ﺎلﻓﻘ ﺪیﺚاﻟﺤ ﺬاه ﻦﻋ:
"ﻌﻔﻪﺿ ﻦﻣ وﻣﻨﻬﻢ ،آﺎﻟﻨﻮوي واﻋﺘﻤﺪﻩ ﺹﺤﺤﻪ ﻣﻦ اﻟﻌﻠﻢ أهﻞ ﻓﻤﻦ ﺹﺤﺘﻪ ﻓﻲ اﻟﻌﻠﻤﺎء اﺧﺘﻠﻒ اﻟﺤﺪیﺚ هﺬا.ﻲﺕﻠﻘ ﻦوﻟﻜ
ًﻼأﺹ ﻪﻟ أن ﻰﻋﻠ ﺪلی ﺒﻬﻢآﺘ ﻲﻓ ﺪیﺚاﻟﺤ ﻚذﻟ ﻌﻬﻢووﺿ ﺎﻟﻘﺒﻮلﺑ ﺪیﺚاﻟﺤ هﺬا اﻟﻌﻠﻤﺎء"...ﺎبآﺘ ﻦﻣ ﻰاﻥﺘﻬ)ﻢاﻟﻌﻠ(
ﺷﻴﺨﻨﺎ ﻟﻔﻀﻴﻠﺔ–اﷲ یﺴﺮﻥﺸﺮﻩ-.
- 18. ‘qýq@Š•þa@òÞì١٨
ﺍﻟﺮﲪﻦ)١(
ﺍﻟﺮﺣﻴﻢ)٢(
ﺍﻋﻠﻢ)٣(
. . . . . . . . . . . . . . . . .. . . . .
ﺍﳉﻼﻟﺔ ﻟﻔﻆ ﺇﻥ ﻧﻘﻮﻝ ﻻ﴿ﺍﷲ﴾ﺍﳉﻼﻟﺔ ﻟﻔﻆ ﻳﻜﻮﻥ ﻟﺌﻼ ﺑﻴﺎﻥ ﻋﻄﻒ ﻫﻲ ﻧﻘﻮﻝ ﺑﻞ ﺻﻔﺔ
ﻟﻠﻤﻨﻌﻮﺕ ﺍﻟﻨﻌﺖ ﺗﺒﻌﻴﺔ ﹰﺎﺗﺎﺑﻌ.
)١(ﺍﻟﺮﲪﻦ:ﻣﻌﻨﺎﻩ ﻭﺍﻟﺮﲪﻦ ﻏﲑﻩ ﻋﻠﻰ ﻳﻄﻠﻖ ﻻ ﻭﺟﻞ ﻋﺰ ﺑﺎﷲ ﺍﳌﺨﺘﺼﺔ ﺍﻷﲰﺎﺀ ﻣﻦ ﺍﺳﻢ
ﺍﻟﻮﺍﺳﻌﺔ ﺑﺎﻟﺮﲪﺔ ﺍﳌﺘﺼﻒ.
)٢(ﺍﻟﺮﺣﻴﻢ:ﻓ ،ﺍﻟﻮﺍﺻﻠﺔ ﺍﻟﺮﲪﺔ ﺫﻭ ﻭﻣﻌﻨﺎﻩ ،ﻏﲑﻩ ﻭﻋﻠﻰ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻋﻠﻰ ﻳﻄﻠﻖﺫﻭ ﺎﻟﺮﲪﻦ
ﺭﲪﺘﻪ ﺍﳌﻮﺻﻞ ﺑﺎﻟﺮﺣﻴﻢ ﺍﳌﺮﺍﺩ ﺻﺎﺭ ﲨﻌﺎ ﻓﺈﺫﺍ ﺍﻟﻮﺍﺻﻠﺔ ﺍﻟﺮﲪﺔ ﺫﻭ ﻭﺍﻟﺮﺣﻴﻢ ،ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﺮﲪﺔ
ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ﻛﻤﺎ ﻋﺒﺎﺩﻩ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﺇﱃ:﴿ِﻪْﻴﹶﻟِﺇَﻭ ُﺀَﺎﺸَﻳ ْﻦَﻣ ُﻢَﺣْﺮَﻳَﻭ ُﺀَﺎﺸَﻳ ْﻦَﻣ ُﺏﱢﺬَﻌُﻳ
ﹶﻥُﻮﺒﹶﻠﹾﻘُﺗ﴾)ﺍﻟﻌﻨﻜﺒﻮﺕ:٢١(
)٣(ﻫ ﻣﺎ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺇﺩﺭﺍﻙ ﻫﻮ ﺍﻟﻌﻠﻢﹰﺎﺟﺎﺯﻣ ﹰﺎﺇﺩﺭﺍﻛ ﻋﻠﻴﻪ ﻮ.
ﺳﺖ ﺍﻹﺩﺭﺍﻙ ﻭﻣﺮﺍﺗﺐ:
ﺍﻷﻭﱃ:ﹰﺎﺟﺎﺯﻣ ﹰﺎﺇﺩﺭﺍﻛ ﻋﻠﻴﻪ ﻫﻮ ﻣﺎ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺇﺩﺭﺍﻙ ﻭﻫﻮ ﺍﻟﻌﻠﻢ.
ﺍﻟﺜﺎﻧﻴﺔ:ﺑﺎﻟﻜﻠﻴﺔ ﺍﻹﺩﺭﺍﻙ ﻋﺪﻡ ﻭﻫﻮ ﺍﻟﺒﺴﻴﻂ ﺍﳉﻬﻞ.
ﺍﻟﺜﺎﻟﺜﺔ:ﻋﻠﻴﻪ ﻫﻮ ﻣﺎ ﳜﺎﻟﻒ ﻭﺟﻪ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺇﺩﺭﺍﻙ ﻭﻫﻮ ﺍﳌﺮﻛﺐ ﺍﳉﻬﻞ.
ﺍﻟﺮﺍﺑﻌﺔ:ﺍﺣﺘﻤﺎ ﻣﻊ ﺍﻟﺸﻲﺀ ﺇﺩﺭﺍﻙ ﻭﻫﻮ ﺍﻟﻮﻫﻢﺭﺍﺟﺢ ﺿﺪ ﻝ.
ﺍﳋﺎﻣﺴﺔ:ﻣﺴﺎﻭ ﺍﺣﺘﻤﺎﻝ ﻣﻊ ﺍﻟﺸﻲﺀ ﺇﺩﺭﺍﻙ ﻭﻫﻮ ﺍﻟﺸﻚ.
ﺍﻟﺴﺎﺩﺳﺔ:ﻣﺮﺟﻮﺡ ﺿﺪ ﺍﺣﺘﻤﺎﻝ ﻣﻊ ﺍﻟﺸﻲﺀ ﺇﺩﺭﺍﻙ ﻭﻫﻮ ﺍﻟﻈﻦ.
ﻗﺴﻤﲔ ﺇﱃ ﻳﻨﻘﺴﻢ ﻭﺍﻟﻌﻠﻢ:ﻭﻧﻈﺮﻱ ﺿﺮﻭﺭﻱ.
- 19. ‘qýq@Š•þa@òÞì١٩
ﺍﷲ ﺭﲪﻚ)١(
ﺃﺭﺑﻊ ﺗﻌﻠﻢ ﻋﻠﻴﻨﺎ ﳚﺐ ﺃﻧﻪﻣﺴﺎﺋﻞ)٢(؛
ﺍﻷﻭﱃ:ﻭﻫﻮ ﺍﻟﻌﻠﻢ:ﻣﻌﺮﻓﺔﺍﷲ)٣(
..
ﺇﺩﺭﺍﻙ ﻳﻜﻮﻥ ﻣﺎ ﻓﺎﻟﻀﺮﻭﺭﻱﻭﻻ ﻧﻈﺮ ﻏﲑ ﻣﻦ ﺇﻟﻴﻪ ﻳﻀﻄﺮ ﲝﻴﺚ ﹰﺎﺿﺮﻭﺭﻳ ﻓﻴﻪ ﺍﳌﻌﻠﻮﻡ
ﹰﻼﻣﺜ ﺣﺎﺭﺓ ﺍﻟﻨﺎﺭ ﺑﺄﻥ ﻛﺎﻟﻌﻠﻢ ﺍﺳﺘﺪﻻﻝ.
ﺍﻟﻮﺿﻮﺀ ﰲ ﺍﻟﻨﻴﺔ ﺑﻮﺟﻮﺏ ﻛﺎﻟﻌﻠﻢ ﻭﺍﺳﺘﺪﻻﻝ ﻧﻈﺮ ﺇﱃ ﳛﺘﺎﺝ ﻣﺎ ﻭﺍﻟﻨﻈﺮﻱ.
)١(،ﳏﺬﻭﺭﻙ ﻣﻦ ﻭﺗﻨﺠﻮ ﻣﻄﻠﻮﺑﻚ ﻋﻠﻰ ﻬﺑﺎ ﲢﺼﻞ ﺍﻟﱵ ﺭﲪﺘﻪ ﻣﻦ ﻋﻠﻴﻚ ﺃﻓﺎﺽ ﺍﷲ ﺭﲪﻚ
ﻣﻀﻰ ﻣﺎ ﻟﻚ ﺍﷲ ﻏﻔﺮ ﻓﺎﳌﻌﲎﺇﺫﺍ ﻫﺬﺍ ﻣﻨﻬﺎ ﻳﺴﺘﻘﺒﻞ ﻓﻴﻤﺎ ﻭﻋﺼﻤﻚ ﻭﻭﻓﻘﻚ ،ﺫﻧﻮﺑﻚ ﻣﻦ
ﻟﻠﺨﲑ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺮﲪﺔ ،ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﻣﻀﻰ ﳌﺎ ﻓﺎﳌﻐﻔﺮﺓ ﺑﺎﳌﻐﻔﺮﺓ ﻗﺮﻧﺖ ﺇﺫﺍ ﺃﻣﺎ ﺍﻟﺮﲪﺔ ﺃﻓﺮﺩﺕ
ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﻭﺍﻟﺴﻼﻣﺔ.
ﻟﻪ ﺍﳋﲑ ﻭﻗﺼﺪ ﺑﺎﳌﺨﺎﻃﺐ ﻭﺷﻔﻘﺘﻪ ﻋﻨﺎﻳﺘﻪ ﻋﻠﻰ ﻳﺪﻝ ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﺍﳌﺆﻟﻒ ﻭﺻﻨﻴﻊ.
)٢(ﺍﳌﺴﺎﺋﻞ ﻫﺬﻩﺑﺎﻟﻌﻨﺎﻳﺔ ﺟﺪﻳﺮﺓ ﻓﻬﻲ ﻛﻠﻪ ﺍﻟﺪﻳﻦ ﺗﺸﻤﻞ ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﺍﳌﺆﻟﻒ ﺫﻛﺮﻫﺎ ﺍﻟﱵ
ﻧﻔﻌﻬﺎ ﻟﻌﻈﻢ.
)٣(،ﻟﻪ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻹﺫﻋﺎﻥ ﺷﺮﻋﻪ ﻣﺎ ﻗﺒﻮﻝ ﺗﺴﺘﻠﺰﻡ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻘﻠﺐ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻣﻌﺮﻓﺔ ﺃﻱ
ﺭﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻭﻳﺘﻌﺮﻑ ،ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﳏﻤﺪ ﺭﺳﻮﻟﻪ ﻬﺑﺎ ﺟﺎﺀ ﺍﻟﱵ ﺷﺮﻳﻌﺘﻪ ﻭﲢﻜﻴﻢ
ﺍﻵﻳ ﰲ ﺑﺎﻟﻨﻈﺮﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺭﺳﻮﻟﻪ ﻭﺳﻨﺔ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻛﺘﺎﺏ ﰲ ﺍﻟﺸﺮﻋﻴﺔ ﺎﺕ.
ﺍﻵﻳﺎﺕ ﺗﻠﻚ ﰲ ﻧﻈﺮ ﻛﻠﻤﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ،ﺍﳌﺨﻠﻮﻗﺎﺕ ﻫﻲ ﺍﻟﱵ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻵﻳﺎﺕ ﰲ ﻭﺍﻟﻨﻈﺮ
ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻗﺎﻝ ﻭﻣﻌﺒﻮﺩﻩ ﲞﺎﻟﻘﻪ ﹰﺎﻋﻠﻤ ﺍﺯﺩﺍﺩ:﴿َﲔِﻨِﻗُﻮﻤﹾﻠِﻟ ٌﺕَﺎﻳﺁ ِﺽْﺭﹶﺄﹾﻟﺍ ِﻲﻓَﻭ*ْﻢﹸﻜِﺴﹸﻔْﻧﹶﺃ ِﻲﻓَﻭ
ُﺗ ﹶﻼﻓﹶﺃﹶﻥُﻭﺮِﺼْﺒ﴾)ﺍﻟﺬﺍﺭﻳﺎﺕ:٢٠-٢١(
- 20. ‘qýq@Š•þa@òÞì٢٠
ﻧﺒﻴﻪ ﻭﻣﻌﺮﻓﺔ)١(
ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻭﻣﻌﺮﻓﺔ)٢(
. . . . . . . . . . .. . . . .
)١(ﻣﻦ ﺑﻪ ﺟﺎﺀ ﻣﺎ ﻗﺒﻮﻝ ﺗﺴﺘﻠﺰﻡ ﺍﻟﱵ ﺍﳌﻌﺮﻓﺔ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﳏﻤﺪ ﺭﺳﻮﻟﻪ ﻣﻌﺮﻓﺔ ﺃﻱ
ﻬﻧﻰ ﻣﺎ ﻭﺍﺟﺘﻨﺎﺏ ،ﺃﻣﺮ ﻓﻴﻤﺎ ﺃﻣﺮﻩ ﻭﺍﻣﺘﺜﺎﻝ ،ﺃﺧﱪ ﻓﻴﻤﺎ ﻭﺗﺼﺪﻳﻘﻪ ،ﺍﳊﻖ ﻭﺩﻳﻦ ﺍﳍﺪﻯﻋﻨﻪ
ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻗﺎﻝ ﲝﻜﻤﻪ ﻭﺍﻟﺮﺿﺎ ﺷﺮﻳﻌﺘﻪ ﻭﲢﻜﻴﻢ ،ﻭﺯﺟﺮ:﴿ﱠﻰﺘَﺣ ﹶﻥُﻮﻨِﻣْﺆُﻳ ﻻ َﻚﱢﺑَﺭَﻭ ﹶﻼﻓ
ﹰﺎِﻴﻤﻠْﺴَﺗ ُﻮﺍﻤﱢﻠَﺴُﻳَﻭ َﺖْﻴَﻀﹶﻗ ﱠﺎﻤِﻣ ﹰﺎَﺟﺮَﺣ ْﻢِﻬِﺴﹸﻔْﻧﹶﺃ ِﻲﻓ ُﻭﺍﺪِﺠَﻳ ﻻ ﱠﻢﹸﺛ ْﻢُﻬَﻨْﻴَﺑ َﺮَﺠَﺷ َﺎﻤِﻴﻓ َﻙُﻮﻤﱢﻜَﺤُﻳ﴾
)ﺍﻟﻨﺴﺎﺀ:٦٥(.ﺗﻌﺎﱃ ﻭﻗﺎﻝ:﴿ﹶﻥﹶﺎﻛ َﺎﻤﱠﻧِﺇَﻢﹸﻜْﺤَﻴِﻟ ِﻪِﻟُﻮﺳَﺭَﻭ ِﻪﱠﻠﺍﻟ ﹶﻰﻟِﺇ ُﻮﺍﻋُﺩ ﹶﺍﺫِﺇ َﲔِﻨِﻣْﺆُﻤﹾﻟﺍ ﹶﻝْﻮﹶﻗ
ﹶﻥُﻮﺤِﻠﹾﻔُﻤﹾﻟﺍ ُﻢُﻫ َﻚِﺌﹶﻟﹸﻭﺃَﻭ َﺎﻨْﻌﹶﻃﹶﺃَﻭ َﺎﻨْﻌِﻤَﺳ ﹸﻮﺍﻟﹸﻮﻘَﻳ ﹾﻥﹶﺃ ْﻢُﻬَﻨْﻴَﺑ﴾)ﺍﻟﻨﻮﺭ:٥١.(ﺗﻌﺎﱃ ﻭﻗﺎﻝ:﴿ﹾﻥِﺈﹶﻓ
ﹸﻛ ﹾﻥِﺇ ِﻝُﻮﺳﱠﺮَﺍﻟﻭ ِﻪﱠﻠﺍﻟ ﹶﻰﻟِﺇ ُﻩﱡﻭﺩُﺮﹶﻓ ٍﺀْﻲَﺷ ِﻲﻓ ْﻢُﺘْﻋَﺯَﺎﻨَﺗٌﺮْﻴَﺧ َﻚِﻟﹶﺫ ِﺮِﺧﹾﺂﻟﺍ ِﻡْﻮَﻴﹾﻟَﺍﻭ ِﻪﱠﻠِﺎﻟﺑ ﹶﻥُﻮﻨِﻣْﺆُﺗ ْﻢُﺘْﻨ
ﹰﻼِﻳﻭﹾﺄَﺗ ُﻦَﺴْﺣﹶﺃَﻭ﴾)ﺍﻟﻨﺴﺎﺀ:ﺍﻵﻳﺔ٥٩(ﻭﺟﻞ ﻋﺰ ﻭﻗﺎﻝ:﴿ﹾﻥﹶﺃ ِﻩِﺮْﻣﹶﺃ ْﻦَﻋ ﹶﻥﹸﻮﻔِﻟَﺎﺨُﻳ َﻦِﻳﺬﱠﻟﺍ ِﺭﹶﺬْﺤَﻴﹾﻠﹶﻓ
ٌﻢِﻴﻟﹶﺃ ٌﺏﹶﺍﺬَﻋ ْﻢُﻬَﺒِﻴﺼُﻳ ْﻭﹶﺃ ﹲﺔَﻨْﺘِﻓ ْﻢُﻬَﺒِﻴﺼُﺗ﴾)ﺍﻟﻨﻮﺭ:ﺍﻵﻳﺔ٦٣(ﺃ ﺍﻹﻣﺎﻡ ﻗﺎﻝﺍﷲ ﺭﲪﻪ ﲪﺪ:"ﺃﺗﺪﺭﻱ
ﻳ ﺃﻥ ﻗﻮﻟﻪ ﺑﻌﺾ ﺭﺩ ﺇﺫﺍ ﻟﻌﻠﻪ ﺍﻟﺸﺮﻙ ﺍﻟﻔﺘﻨﺔ ﺍﻟﻔﺘﻨﺔ؟ ﻣﺎﻓﻴﻬﻠﻚ ﺍﻟﺰﻳﻎ ﻣﻦ ﺷﻲﺀ ﻗﻠﺒﻪ ﰲ ﻘﻊ."
)٢(ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻣﻌﺮﻓﺔ ﻗﻮﻟﻪ:ﺍﷲ ﺃﺭﺳﻞ ﺃﻥ ﻣﻨﺬ ﺷﺮﻉ ﲟﺎ ﷲ ﺍﻟﺘﻌﺒﺪ ﻫﻮ ﺍﻟﻌﺎﻡ ﺑﺎﳌﻌﲎ ﺍﻹﺳﻼﻡ
ﻋﻠ ﺗﺪﻝ ﻛﺜﲑﺓ ﺁﻳﺎﺕ ﰲ ﺫﻟﻚ ﻭﺟﻞ ﻋﺰ ﺫﻛﺮ ﻛﻤﺎ ﺍﻟﺴﺎﻋﺔ ﺗﻘﻮﻡ ﺃﻥ ﺇﱃ ﺍﻟﺮﺳﻞﺍﻟﺸﺮﺍﺋﻊ ﺃﻥ ﻰ
ﻭﺟﻞ ﻋﺰ ﷲ ﺇﺳﻼﻡ ﻛﻠﻬﺎ ﺍﻟﺴﺎﺑﻘﺔ:ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ:﴿َﻚﹶﻟ ِﻦْﻴَﻤِﻠْﺴُﻣ َﺎﻨﹾﻠَﻌْﺟَﺍﻭ َﺎﻨﱠﺑَﺭ
ُﻢِﻴﺣﱠﺮﺍﻟ ُﺏﱠﺍﻮﱠﺘﺍﻟ َﺖْﻧﹶﺃ َﻚﱠﻧِﺇ َﺎﻨْﻴﹶﻠَﻋ ْﺐُﺗَﻭ َﺎﻨﹶﻜِﺳَﺎﻨَﻣ َﺎﻧِﺭﹶﺃَﻭ َﻚﹶﻟ ﹰﺔَﻤِﻠْﺴُﻣ ﹰﺔﱠﻣﹸﺃ َﺎﻨِﺘﱠﻳﱢﺭﹸﺫ ْﻦِﻣَﻭ﴾
)ﺍﻟﺒﻘﺮﺓ:١٢(.
ﻭﺍﻹﺳﻼﺑﻪ ﺑﻌﺚ ﲟﺎ ﳜﺘﺺ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ ﺑﻌﺜﺔ ﺑﻌﺪ ﺍﳋﺎﺹ ﺑﺎﳌﻌﲎ ﻡ
ﺍﻷﺩﻳﺎﻥ ﲨﻴﻊ ﻧﺴﺦ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ ﺑﻪ ﺑﻌﺚ ﻣﺎ ﻷﻥ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﳏﻤﺪ
ﺯﻣﻦ ﰲ ﻣﺴﻠﻤﻮﻥ ﺍﻟﺮﺳﻞ ﻓﺄﺗﺒﺎﻉ ، ﲟﺴﻠﻢ ﻟﻴﺲ ﺧﺎﻟﻔﻪ ﻭﻣﻦ ﹰﺎﻣﺴﻠﻤ ﺃﺗﺒﻌﻪ ﻣﻦ ﻓﺼﺎﺭ ﺍﻟﺴﺎﺑﻘﺔ
ﺭﺳﻠﻬﻢ،
- 21. ‘qýq@Š•þa@òÞì٢١
ﺑﺎﻷﺩﻟﺔ)١(.
. . . . . .. . . . . . . . . . . . . . . . . . . . . . . .
ﻋﻴﺴﻰ ﺯﻣﻦ ﰲ ﻣﺴﻠﻤﻮﻥ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻣﻮﺳﻰ ﺯﻣﻦ ﰲ ﻣﺴﻠﻤﻮﻥ ﻓﺎﻟﻴﻬﻮﺩ
ﻓﻠﻴﺴﻮﺍ ﺑﻪ ﻓﻜﻔﺮﻭﺍ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﳏﻤﺪ ﺍﻟﻨﱯ ﺑﻌﺚ ﺣﲔ ﻭﺃﻣﺎ ،ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ
ﲟﺴﻠﻤﲔ.
ﺍ ﻋﻨﺪ ﺍﳌﻘﺒﻮﻝ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺪﻳﻦ ﻭﻫﺬﺍﻭﺟﻞ ﻋﺰ ﺍﷲ ﻗﺎﻝ ﻟﺼﺎﺣﺒﻪ ﺍﻟﻨﺎﻓﻊ ﷲ:﴿ﱠﻥِﺇ
ﺍﻹﺳﻼﻡ ِﻪﱠﻠﺍﻟ َﺪْﻨِﻋ َﻦﱢﻳﺪﺍﻟ﴾)ﻋﻤﺮﺍﻥ ﺁﻝ:ﺍﻵﻳﺔ١٩(ﻭﻗﺎﻝ:﴿ْﻦﹶﻠﹶﻓ ﹰﺎِﻳﻨﺩ ﺍﻹﺳﻼﻡ َﺮْﻴﹶﻏ ِﻎَﺘْﺒَﻳ ْﻦَﻣَﻭ
َﻦِﻳﺮِﺳَﺎﺨﹾﻟﺍ َﻦِﻣ ِﺓَﺮِﺧﹾﺂﻟﺍ ِﻲﻓ َﻮُﻫَﻭ ُﻪْﻨِﻣ ﹶﻞَﺒﹾﻘُﻳ﴾)ﻋﻤﺮﺍﻥ ﺁﻝ:٨٥(ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻹﺳﻼﻡ ﻭﻫﺬﺍ
ﻋ ﺑﻪ ﺍﻣﱳ ﺍﻟﺬﻱﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ،ﻭﺃﻣﺘﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﳏﻤﺪ ﻠﻰ:﴿ْﻢﹸﻜﹶﻟ ُﺖﹾﻠَﻤﹾﻛﹶﺃ َﻡْﻮَﻴﹾﻟﺍ
ﹰﺎِﻳﻨﺩ ﺍﻹﺳﻼﻡ ُﻢﹸﻜﹶﻟ ُﺖِﻴﺿَﺭَﻭ ِﻲﺘَﻤْﻌِﻧ ْﻢﹸﻜْﻴﹶﻠَﻋ ُﺖْﻤَﻤْﺗﹶﺃَﻭ ْﻢﹸﻜَﻨِﻳﺩ﴾)ﺍﳌﺎﺋﺪﺓ:ﺍﻵﻳﺔ٣(.
)١(ﻗﻮﻟﻪ:،ﲰﻌﻴﺔ ﺫﻟﻚ ﻣﻌﺮﻓﺔ ﻋﻠﻰ ﻭﺍﻷﺩﻟﺔ ،ﺍﳌﻄﻠﻮﺏ ﺇﱃ ﻳﺮﺷﺪ ﻣﺎ ﻭﻫﻮ ﺩﻟﻴﻞ ﲨﻊ ﺑﺎﻷﺩﻟﺔ
ﻭ،ﻭﺍﻟﺘﺄﻣﻞ ﺑﺎﻟﻨﻈﺮ ﺛﺒﺖ ﻣﺎ ﻭﺍﻟﻌﻘﻠﻴﺔ ،ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﺑﺎﻟﻮﺣﻲ ﺛﺒﺖ ﻣﺎ ﻓﺎﻟﺴﻤﻌﻴﺔ ،ﻋﻘﻠﻴﺔ
ﺁﻳﺎﺗﻪ ﻭﻣﻦ ﻓﻴﻬﺎ ﺍﷲ ﻗﺎﻝ ﺁﻳﺔ ﻣﻦ ﻓﻜﻢ ﻛﺘﺎﺑﻪ ﰲ ﺍﻟﻨﻮﻉ ﻫﺬﺍ ﺫﻛﺮ ﻣﻦ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺃﻛﺜﺮ ﻭﻗﺪ
ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻰ ﺍﻟﺪﺍﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻷﺩﻟﺔ ﺳﻴﺎﻕ ﻳﻜﻮﻥ ﻭﻫﻜﺬﺍ ﻭﻛﺬﺍ ﻛﺬﺍ.
ﻋﻠﻴ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ ﻣﻌﺮﻓﺔ ﻭﺃﻣﺎﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻓﻤﺜﻞ ﺍﻟﺴﻤﻌﻴﺔ ﺑﺎﻷﺩﻟﺔ ﻭﺳﻠﻢ ﻪ:﴿ﹸﻝُﻮﺳَﺭ ٌﺪﱠﻤَﺤُﻣ
ُﻪَﻌَﻣ َﻦِﻳﺬﱠﻟَﺍﻭ ِﻪﱠﻠﺍﻟ﴾)ﺍﻟﻔﺘﺢ:ﺍﻵﻳﺔ٢٩(ﺍﻵﻳﺔ.ﻭﻗﻮﻟﻪ:﴿ِﻪِﻠْﺒﹶﻗ ْﻦِﻣ ْﺖﹶﻠَﺧ ْﺪﹶﻗ ﹲﻝُﻮﺳَﺭ ﱠﺎﻟِﺇ ٌﺪﱠﻤَﺤُﻣ َﺎﻣَﻭ
ُﻞﺳﱡﺮﺍﻟ﴾)ﻋﻤﺮﺍﻥ ﺁﻝ:ﺍﻵﻳﺔ١٤٤.(ﺍﻵﻳ ﻣﻦ ﺑﻪ ﺃﺗﻰ ﻓﻴﻤﺎ ﻭﺍﻟﺘﺄﻣﻞ ﺑﺎﻟﻨﻈﺮ ﺍﻟﻌﻘﻠﻴﺔ ﺑﺎﻷﺩﻟﺔﺎﺕ
ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﻨﺎﻓﻌﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻷﺧﺒﺎﺭ ﻋﻠﻰ ﺍﳌﺸﺘﻤﻞ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻛﺘﺎﺏ ﺃﻋﻈﻤﻬﺎ ﺍﻟﱵ ﺍﻟﺒﻴﻨﺎﺕ
ﺍﻟﻐﻴﺐ ﺃﻣﻮﺭ ﻣﻦ ﺑﻪ ﺃﺧﱪ ﻭﻣﺎ ،ﺍﻟﻌﺎﺩﺍﺕ ﺧﻮﺍﺭﻕ ﻣﻦ ﻳﺪﻳﻪ ﻋﻠﻰ ﺟﺮﻯ ﻭﻣﺎ ،ﺍﻟﻌﺎﺩﻟﺔ ﺍﳌﺼﻠﺤﺔ
ﻣﻨﻬﺎ ﻭﻗﻊ ﻣﺎ ﺻﺪﻗﻬﺎ ﻭﺍﻟﱵ ﻭﺣﻲ ﻋﻦ ﺇﻻ ﺗﺼﺪﺭ ﻻ ﺍﻟﱵ.
- 22. ‘qýq@Š•þa@òÞì٢٢
ﺑﻪ ﺍﻟﻌﻤﻞ ﺍﻟﺜﺎﻧﻴﺔ)١(
ﺍﻟﺜﺎﻟﺜﺔ:ﺍﻟﺪﻋﻮﺓﺇﻟﻴﻪ)٢(.
. . . . . . . . . . . . . .
)١(ﺑﺎﻣﺘﺜﺎﻝ ﺑﻄﺎﻋﺘﻪ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﷲ ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻫﺬﻩ ﺗﻘﺘﻀﻴﻪ ﲟﺎ ﺍﻟﻌﻤﻞ ﺃﻱ ﺑﻪ ﺍﻟﻌﻤﻞ ﻗﻮﻟﻪ
ﻣﺜﻞ ﺍﳋﺎﺻﺔ ﻓﺎﻟﻌﺒﺎﺩﺍﺕ ،ﺍﳌﺘﻌﺪﻳﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ،ﺍﳋﺎﺻﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻦ ﻧﻮﺍﻫﻴﻪ ﻭﺍﺟﺘﻨﺎﺏ ﺃﻭﺍﻣﺮﻩ
ﺑﺎ ﻛﺎﻷﻣﺮ ﺍﳌﺘﻌﺪﻳﺔ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻭﺍﳊﺞ ،ﻭﺍﻟﺼﻮﻡ ،ﺍﻟﺼﻼﺓﻭﺍﳉﻬﺎﺩ ،ﺍﳌﻨﻜﺮ ﻋﻦ ﻭﺍﻟﻨﻬﻲ ﳌﻌﺮﻭﻑ
ﺫﻟﻚ ﺃﺷﺒﻪ ﻭﻣﺎ ﺍﷲ ﺳﺒﻴﻞ ﰲ.
،ﺍﻟﻌﻠﻢ ﲦﺮﺓ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ﰲ ﻭﺍﻟﻌﻤﻞﻭﱂ ﻋﻠﻢ ﻭﻣﻦ ،ﺍﻟﻨﺼﺎﺭﻯ ﺷﺎﺑﻪ ﻓﻘﺪ ﻋﻠﻢ ﺑﻼ ﻋﻤﻞ ﻓﻤﻦ
ﺍﻟﻴﻬﻮﺩ ﺷﺎﺑﻪ ﻓﻘﺪ ﻳﻌﻤﻞ.
)٢(ﻋﻠﻰ ﺗﻌﺎﱃ ﺍﷲ ﺷﺮﻳﻌﺔ ﻣﻦ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺑﻪ ﺟﺎﺀ ﻣﺎ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺃﻱ
ﺍﻟﺜﻼﺙ ﻣﺮﺍﺗﺒﻬﺎﻗﻮﻟﻪ ﰲ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺫﻛﺮﻫﺎ ﺍﻟﱵ ﺍﻷﺭﺑﻊ ﺃﻭ:﴿َﻚﱢﺑَﺭ ِﻞِﻴﺒَﺳ ﹶﻰﻟِﺇ ُﻉْﺩﺍ
ِﺔَﻨَﺴَﺤﹾﻟﺍ ِﺔﹶﻈِﻋْﻮَﻤﹾﻟَﺍﻭ ِﺔَﻤﹾﻜِﺤﹾﻟِﺎﺑ﴾)ﺍﻟﻨﺤﻞ:ﺍﻵﻳﺔ١٢٥(ﻗﻮﻟﻪ ﻭﺍﻟﺮﺍﺑﻌﺔ:﴿ﹶﻞْﻫﹶﺃ ﹸﻮﺍﻟِﺩَﺎﺠُﺗ َﻻﻭ
ْﻢُﻬْﻨِﻣ ُﻮﺍﻤﹶﻠﹶﻇ َﻦِﻳﺬﱠﻟﺍ ﱠﺎﻟِﺇ ُﻦَﺴْﺣﹶﺃ َﻲِﻫ ِﻲﺘﱠﻟِﺎﺑ ﱠﺎﻟِﺇ ِﺏَﺎﺘِﻜﹾﻟﺍ﴾)ﺍﻟﻌﻨﻜﺒﻮﺕ:ﺍﻵﻳﺔ٤٦.(
ﻭﺑﺼﲑﺓ ﻋﻠﻢ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ﺗﻜﻮﻥ ﺣﱴ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺑﺸﺮﻳﻌﺔ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﳍﺬﻩ ﺑﺪ ﻭﻻ.
ﺗﻌﺎﱃ ﻟﻘﻮﻟﻪ:﴿َﺎﻣَﻭ ِﻪﱠﻠﺍﻟ ﹶﻥَﺎﺤْﺒُﺳَﻭ ِﻲﻨَﻌَﺒﱠﺗﺍ ِﻦَﻣَﻭ َﺎﻧﹶﺃ ٍﺓَﲑِﺼَﺑ ﹶﻰﻠَﻋ ِﻪﱠﻠﺍﻟ ﹶﻰﻟِﺇ ُﻮﻋْﺩﹶﺃ ِﻲﻠِﻴﺒَﺳ ِﻩِﺬَﻫ ﹾﻞﹸﻗ
َﲔِﻛِﺮْﺸُﻤﹾﻟﺍ َﻦِﻣ َﺎﻧﹶﺃ﴾)ﻳﻮﺳﻒ:١٠٨.(ﻭﺍﻟﺍﻟﺪﺍﻋﻴﺔ ﻳﻜﻮﻥ ﺑﺄﻥ ﺇﻟﻴﻪ ﻳﺪﻋﻮ ﻓﻴﻤﺎ ﺗﻜﻮﻥ ﺒﺼﲑﺓ
ﺍﳌﺪﻋﻮ ﺣﺎﻝ ﻭﰲ ،ﺍﻟﺪﻋﻮﺓ ﻛﻴﻔﻴﺔ ﻭﰲ ،ﺍﻟﺸﺮﻋﻲ ﺑﺎﳊﻜﻢ ﹰﺎﻋﺎﳌ.
ﻣﻨﻬﺎ ﻛﺜﲑﺓ ﺍﻟﺪﻋﻮﺓ ﻭﳎﺎﻻﺕ:ﻭﻣﻨﻬﺎ ،ﺍﶈﺎﺿﺮﺍﺕ ﻭﺇﻟﻘﺎﺀ ،ﺑﺎﳋﻄﺎﺑﺔ ﺗﻌﺎﱃ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ
ﺍﻟﺪﻋ ﻭﻣﻨﻬﺎ ،ﺍﻟﻌﻠﻢ ﲝﻠﻘﺎﺕ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻭﻣﻨﻬﺎ ،ﺑﺎﳌﻘﺎﻻﺕ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓﺍﷲ ﺇﱃ ﻮﺓ
ﺑﺎﻟﺘ،ﺍﻟﺘﺄﻟﻴﻒ ﻃﺮﻳﻖ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﻧﺸﺮ ﺄﻟﻴﻒ
- 23. ‘qýq@Š•þa@òÞì٢٣
........................................................................
ﻓﻬﺬﺍ ﹰﻼﻣﺜ ﺩﻋﻮﺓ ﰲ ﳎﻠﺲ ﰲ ﺍﻹﻧﺴﺎﻥ ﺟﻠﺲ ﻓﺈﺫﺍ ﺍﳋﺎﺻﺔ ﺍﺠﻤﻟﺎﻟﺲ ﰲ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻭﻣﻨﻬﺎ
ﻋﻠ ﺗﻜﻮﻥ ﺃﻥ ﻳﻨﺒﻐﻲ ﻭﻟﻜﻦ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺇﱃ ﻟﻠﺪﻋﻮﺓ ﳎﺎﻝ،ﺇﺛﻘﺎﻝ ﻭﻻ ﻓﻴﻪ ﻣﻠﻞ ﻻ ﻭﺟﻪ ﻰ
ﺃﻥ ﻭﻣﻌﻠﻮﻡ ﺍﳌﻨﺎﻗﺸﺔ ﺗﺒﺘﺪﺉ ﰒ ﺍﳉﺎﻟﺴﲔ ﻋﻠﻰ ﻋﻠﻤﻴﺔ ﻣﺴﺄﻟﺔ ﺍﻟﺪﺍﻋﻴﺔ ﻳﻌﺮﺽ ﺑﺄﻥ ﻫﺬﺍ ﻭﳛﺼﻞ
ﻭﻗﺪ ،ﻭﺗﻔﻬﻴﻤﻪ ﺭﺳﻮﻟﻪ ﻋﻠﻰ ﺍﷲ ﺃﻧﺰﻝ ﻣﺎ ﻓﻬﻢ ﰲ ﻛﺒﲑ ﺩﻭﺭ ﻟﻪ ﻭﺍﳉﻮﺍﺏ ﻭﺍﻟﺴﺆﺍﻝ ﺍﳌﻨﺎﻗﺸﺔ
ﻣﻌﻠﻮﻡ ﻫﻮ ﻛﻤﺎ ﹰﻼﻣﺮﺳ ﺇﻟﻘﺎﺀ ﳏﺎﺿﺮﺓ ﺃﻭ ﺧﻄﺒﺔ ﺇﻟﻘﺎﺀ ﻣﻦ ﻓﻌﺎﻟﻴﺔ ﺃﻛﺜﺮ ﻳﻜﻮﻥ.
ﺗﺒﻌﻬﻢ ﻣﻦ ﻭﻃﺮﻳﻘﺔ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺳﻞ ﻭﻇﻴﻔﺔ ﻫﻲ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺇﱃ ﻭﺍﻟﺪﻋﻮﺓ
ﻋﻠﻴﻪ ﻓﺈﻥ ﻟﺬﻟﻚ ﺑﺎﻟﺘﻮﻓﻴﻖ ﻋﻠﻴﻪ ﺍﷲ ﱠﻦﻭﻣ ﻭﺩﻳﻨﻪ ،ﻭﻧﺒﻴﻪ ،ﻣﻌﺒﻮﺩﻩ ﺍﻹﻧﺴﺎﻥ ﻋﺮﻑ ﻓﺈﺫﺍ ،ﺑﺈﺣﺴﺎﻥ
ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ ﻗﺎﻝ ،ﺑﺎﳋﲑ ﻭﻟﻴﺒﺸﺮ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺇﱃ ﺑﺪﻋﻮﻬﺗﻢ ﺃﺧﻮﺍﻧﻪ ﺇﻧﻘﺎﺫ ﰲ ﺍﻟﺴﻌﻲ
ﻟﻌﻠﻲ ﻭﺳﻠﻢﺧﻴﱪ ﻳﻮﻡ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻃﺎﻟﺐ ﺃﰉ ﺑﻦ:"،ﺑﺴﺎﺣﺘﻬﻢ ﺗﱰﻝ ﺣﱴ ﺭﺳﻠﻚ ﻋﻠﻰ ﺍﻧﻔﺬ
ﻳﻬﺪﻱ ﻷﻥ ﻓﻮﺍﷲ ،ﻓﻴﻪ ﺗﻌﺎﱃ ﺍﷲ ﺣﻖ ﻣﻦ ﻋﻠﻴﻬﻢ ﳚﺐ ﲟﺎ ﻭﺃﺧﱪﻫﻢ ،ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﺩﻋﻬﻢ ﰒ
ﺍﻟﻨﻌﻢ ﲪﺮ ﻣﻦ ﻟﻚ ﺧﲑ ﹰﻼﺭﺟ ﺑﻚ ﺍﷲ")١(
ﺻﺤﺘﻪ ﻋﻠﻰ ﻣﺘﻔﻖ.ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻭﻳﻘﻮﻝ
ﻣﺴﻠﻢ ﺭﻭﺍﻩ ﻓﻴﻤﺎ:"ﺇﱃ ﺩﻋﺎ ﻣﻦﺫﻟﻚ ﻳﻨﻘﺺ ﻻ ﺗﺒﻌﻪ ﻣﻦ ﺃﺟﻮﺭ ﻣﺜﻞ ﺍﻷﺟﺮ ﻣﻦ ﻟﻪ ﻛﺎﻥ ﻫﺪﻯ
ﻳﻨﻘﺺ ﻻ ﺗﺒﻌﻪ ﻣﻦ ﺁﺛﺎﻡ ﻣﺜﻞ ﺍﻹﰒ ﻣﻦ ﻋﻠﻴﻪ ﻛﺎﻥ ﺿﻼﻟﺔ ﺇﱃ ﺩﻋﺎ ﻭﻣﻦ ،ﹰﺎﺷﻴﺌ ﺃﺟﻮﺭﻫﻢ ﻣﻦ
ﹰﺎﺷﻴﺌ ﺁﺛﺎﻣﻬﻢ ﻣﻦ ﺫﻟﻚ")٢(
،ﹰﺎﺃﻳﻀ ﻣﺴﻠﻢ ﺭﻭﺍﻩ ﻓﻴﻤﺎ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻭﻗﺎﻝ:"ﻋﻠﻰ ﺩﻝ ﻣﻦ
ﻓﺎﻋﻠﻪ ﺃﺟﺮ ﻣﺜﻞ ﻓﻠﻪ ﺧﲑ")٣(
.
)١(
ﺑﺎب ،اﻟﺠﻬﺎد آﺘﺎب ،اﻟﺒﺨﺎري رواﻩ:ﻓﻀﺎﺉﻞ آﺘﺎب ،وﻣﺴﻠﻢ واﻟﻨﺒﻮة اﻹﺱﻼم إﻻ وﺱﻠﻢ ﻋﻠﻴﻪ اﷲ ﺹﻠﻰ اﻟﻨﺒﻲ دﻋﺎء
ﺑﺎب ،اﻟﺼﺤﺎﺑﺔ:ﻃﺎﻟﺐ أﺑﻲ ﺑﻦ ﻋﻠﻲ ﻓﻀﻞ–ﻋﻨﻪ اﷲ رﺿﻲ-.
)٢(
ﺑﺎب ،اﻟﻌﻠﻢ آﺘﺎب ،ﻣﺴﻠﻢ:ﺱﻴﺌﺔ أو ﺡﺴﻨﺔ ﺱﻨﺔ ﺱﻦ ﻣﻦ.
)٣(
ﺑﺎب ،اﻹﻣﺎرة آﺘﺐ ،ﻣﺴﻠﻢ:اﻟﻐ إﻋﺎﻥﺔ ﻓﻀﻞوﻏﻴﺮﻩ ﺑﻤﺮآﻮب اﷲ ﺱﺒﻴﻞ ﻓﻲ ﺎزي.
- 24. ‘qýq@Š•þa@òÞì٢٤
ﺍﻟﺮﺍﺑﻌﺔ:ﻋ ﺍﻟﺼﱪﻓﻴﻪ ﺍﻷﺫﻯ ﻠﻰ)١(
. . . . . . . . . . . . . . . . . . .
)١(ﺍﻟﺘﺴﺨﻂ ﻋﻦ ﻭﺣﺒﺴﻬﺎ ،ﺍﷲ ﻣﻌﺼﻴﺔ ﻋﻦ ﻭﺣﺒﺴﻬﺎ ،ﺍﷲ ﻃﺎﻋﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺣﺒﺲ ﺍﻟﺼﱪ
ﺍﻟﺪﻋﻮﺓ ﰲ ﹰﺎﻧﺸﻴﻄ ﹰﺎﺩﺍﺋﻤ ﻭﻳﻜﻮﻥ ،ﻭﺍﳌﻠﻞ ﻭﺍﻟﺘﻀﺠﺮ ﺍﻟﺘﺴﺨﻂ ﻋﻦ ﺍﻟﻨﻔﺲ ﻓﻴﺤﺒﺲ ﺍﷲ ﺃﻗﺪﺍﺭ ﻣﻦ
ﺍ ﺇﱃ ﺍﻟﺪﺍﻋﲔ ﺃﺫﻳﺔ ﻷﻥ ،ﺃﻭﺫﻱ ﻭﺇﻥ ﺍﷲ ﺩﻳﻦ ﺇﱃﻗﺎﻝ ﺍﷲ ﻫﺪﻯ ﻣﻦ ﺇﻻ ﺍﻟﺒﺸﺮ ﻃﺒﻴﻌﺔ ﻣﻦ ﳋﲑ
ﺗﻌﺎﱃ ﺍﷲ:ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻟﻨﺒﻴﻪ:﴿َﺎﻣ ﹶﻰﻠَﻋ ُﻭﺍﺮَﺒَﺼﹶﻓ َﻚِﻠْﺒﹶﻗ ْﻦِﻣ ﹲﻞُﺳُﺭ ْﺖَﺑﱢﺬﹸﻛ ْﺪﹶﻘﹶﻟَﻭ
ﹸﻭﺃَﻭ ُﻮﺍﺑﱢﺬﹸﻛ﴾َﺎﻧُﺮْﺼَﻧ ْﻢُﻫَﺎﺗﹶﺃ ﱠﻰﺘَﺣ ﹸﻭﺍﺫ)ﺍﻷﻧﻌﺎﻡ:ﺍﻵﻳﺔ٣٤(،ﺍﻟﻨﺼﺮ ﻗﺮﺏ ﺍﻷﺫﻳﺔ ﻗﻮﻳﺖ ﻭﻛﻠﻤﺎ
ﺑﺄﻥ ﹰﺎﳐﺘﺼ ﺍﻟﻨﺼﺮ ﻭﻟﻴﺲﻳﻜﻮﻥ ﺍﻟﻨﺼﺮ ﺑﻞ ﲢﻘﻖ ﻗﺪ ﺩﻋﻮﺗﻪ ﺃﺛﺮ ﻭﻳﺮﻯ ﺣﻴﺎﺗﻪ ﰲ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺼﺮ
ﻫﺬﺍ ﻓﺈﻥ ﺑﻪ ﹰﺎﻭﲤﺴﻜ ﺑﻪ ﹰﺍﻭﺃﺧﺬ ﺇﻟﻴﻪ ﺩﻋﺎ ﳌﺎ ﹰﻻﻗﺒﻮ ﺍﳋﻠﻖ ﻗﻠﻮﺏ ﰲ ﺍﷲ ﳚﻌﻞ ﺑﺄﻥ ﻣﻮﺗﻪ ﺑﻌﺪ ﻭﻟﻮ
ﹰﺍﻣﺴﺘﻤﺮ ﺩﻋﻮﺗﻪ ﻋﻠﻰ ﹰﺍﺻﺎﺑﺮ ﻳﻜﻮﻥ ﺃﻥ ﺍﻟﺪﺍﻋﻴﺔ ﻓﻌﻠﻰ ،ﹰﺎﻣﻴﺘ ﻛﺎﻥ ﻭﺇﻥ ﺍﻟﺪﺍﻋﻴﺔ ﳍﺬﺍ ﹰﺍﻧﺼﺮ ﻳﻌﺘﱪ
ﻓﻴﻬﺎ.ﻣﺎ ﻋﻠﻰ ﹰﺍﺻﺎﺑﺮﺩﻋﻮﺗﻪ ﻳﻌﺘﺮﺽ ﻣﺎ ﻋﻠﻰ ﹰﺍﺻﺎﺑﺮ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺩﻳﻦ ﻣﻦ ﺇﻟﻴﻪ ﻳﺪﻋﻮ.ﹰﺍﺻﺎﺑﺮ
ﺑﺎﻟﻘﻮﻝ ﺃﻭﺫﻭﺍ ﻋﻠﻴﻬﻢ ﻭﺳﻼﻣﻪ ﺍﷲ ﺻﻠﻮﺍﺕ ﺍﻟﺮﺳﻞ ﻫﻢ ﻭﻫﺎ ،ﺍﻷﺫﻯ ﻣﻦ ﻫﻮ ﻳﻌﺘﺮﺿﻪ ﻣﺎ ﻋﻠﻰ
ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ﻭﺑﺎﻟﻔﻌﻞ:﴿ْﻭﹶﺃ ٌﺮِﺣَﺎﺳ ﹸﻮﺍﻟﹶﺎﻗ ﱠﺎﻟِﺇ ٍﻝُﻮﺳَﺭ ْﻦِﻣ ْﻢِﻬِﻠْﺒﹶﻗ ْﻦِﻣ َﻦِﻳﺬﱠﻟﺍ َﻰﺗﹶﺃ َﺎﻣ َﻚِﻟﹶﺬﹶﻛ
ُﻨْﺠَﻣﹲﻥﻮ﴾)ﺍﻟﺬﺍﺭﻳﺎﺕ:٥٢.(ﻭﺟﻞ ﻋﺰ ﻭﻗﺎﻝ:﴿َﻦِﻣ ﹰﺍّﻭُﺪَﻋ ﱟﻲِﺒَﻧ ﱢﻞﹸﻜِﻟ َﺎﻨﹾﻠَﻌَﺟ َﻚِﻟﹶﺬﹶﻛَﻭ
ﹰﺍِﲑﺼَﻧَﻭ ﹰﺎِﻳﺩَﺎﻫ َﻚﱢﺑَﺮِﺑ ﹶﻰﻔﹶﻛَﻭ َﲔِﻣِﺮْﺠُﻤﹾﻟﺍ﴾)ﺍﻟﻔﺮﻗﺎﻥ:٣١(ﺫﻟﻚ ﻳﻘﺎﺑﻞ ﺃﻥ ﺍﻟﺪﺍﻋﻴﺔ ﻋﻠﻰ ﻭﻟﻜﻦ
ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻟﺮﺳﻮﻟﻪ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻗﻮﻝ ﺇﱃ ﻭﺃﻧﻈﺮ ﺑﺎﻟﺼﱪ:﴿ُﻦْﺤَﻧ ﱠﺎﻧِﺇَﻚْﻴﹶﻠَﻋ َﺎﻨﹾﻟﱠﺰَﻧ
ﹰﻼِﻳﺰْﻨَﺗ ﹶﻥْﺁﺮﹸﻘﹾﻟﺍ﴾)ﺍﻹﻧﺴﺎﻥ:٢٣(ﻭﺟﻞ ﻋﺰ ﻭﻟﻜﻨﻪ ﺭﺑﻚ ﻧﻌﻤﺔ ﻓﺎﺷﻜﺮ ﻳﻘﺎﻝ ﺃﻥ ﺍﳌﻨﺘﻈﺮ ﻣﻦ ﻛﺎﻥ
ﻗﺎﻝ:﴿َﻚﱢﺑَﺭ ِﻢﹾﻜُﺤِﻟ ْﺮِﺒْﺻﹶﺎﻓ﴾)ﺍﻹﻧﺴﺎﻥ:ﺍﻵﻳﺔ٢٤(ﻬﺑﺬﺍ ﻗﺎﻡ ﻣﻦ ﻛﻞ ﺇﻥ ﺇﺷﺎﺭﺓ ﻫﺬﺍ ﻭﰲ
ﺣﺎﻝ ﺇﱃ ﻭﺃﻧﻈﺮ ،ﺻﱪ ﺇﱃ ﳛﺘﺎﺝ ﳑﺎ ﻳﻨﺎﻟﻪ ﻣﺎ ﻳﻨﺎﻟﻪ ﺃﻥ ﻓﻼﺑﺪ ﺍﻟﻘﺮﺁﻥﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﻟﻨﱯ
ﻭﻳﻘﻮﻝ ﻭﺟﻬﻪ ﻋﻦ ﺍﻟﺪﻡ ﳝﺴﺢ ﻭﻫﻮ ﻓﺄﺩﻣﻮﻩ ﻗﻮﻣﻪ ﺿﺮﺑﻪ ﺣﲔ:
- 25. ‘qýq@Š•þa@òÞì٢٥
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻋﻠﻰ ﻭﺍﻟﺪﻟﻴﻞ:﴿ﺍﻟﻌﺼﺮ ﻭ*ﺧﺴﺮ ﻟﻔﻲ ﺍﻹﻧﺴﺎﻥ ﺇﻥ*ﻭﻋﻤﻠﻮﺍ ﺃﻣﻨﻮﺍ ﺍﻟﺬﻳﻦ ﺇﻻ
ﺑﺎﻟﺼﱪ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ ﻭﺗﻮﺍﺻﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ﴾)١(
.
"ﻳﻌﻠﻤﻮﻥ ﻻ ﻓﺈﻬﻧﻢ ﻟﻘﻮﻣﻲ ﺃﻏﻔﺮ ﺍﻟﻠﻬﻢ")١(
ﺃﻥ ﺍﻟﺪﺍﻋﻴﺔ ﻓﻌﻠﻰﹰﺎﳏﺘﺴﺒ ﹰﺍﺻﺎﺑﺮ ﻳﻜﻮﻥ.
ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ ﻭﺍﻟﺼﱪ:
١-ﺍﷲ ﻃﺎﻋﺔ ﻋﻠﻰ ﺻﱪ.
٢-ﺍﷲ ﳏﺎﺭﻡ ﻋﻦ ﺻﱪ.
٣-ﻋﻠﻰ ﺍﷲ ﳚﺮﻳﻪ ﳑﺎ ﻭﺇﻣﺎ ،ﻓﻴﻪ ﻟﻠﻌﺒﺎﺩ ﻛﺴﺐ ﻻ ﳑﺎ ﺇﻣﺎ ﳚﺮﻳﻬﺎ ﺍﻟﱵ ﺍﷲ ﺃﻗﺪﺍﺭ ﻋﻠﻰ ﺻﱪ
ﻭﺍﻻﻋﺘﺪﺍﺀ ﺍﻹﻳﺬﺍﺀ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺑﻌﺾ ﺃﻳﺪﻱ.
)١(ﺍﳌﺮﺍﺗﺐ ﻫﺬﻩ ﻋﻠﻰ ﺃﻱ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪﺗﻌﺎﱃ ﻗﻮﻟﻪ ﺍﻷﺭﺑﻊ:﴿ِﺮْﺼَﻌﹾﻟَﺍﻭ﴾)ﺍﻟﻌﺼﺮ:١(ﺃﻗﺴﻢ
،ﻭﺷﺮ ﺧﲑ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﳏﻞ ﻭﻫﻮ ﺍﻟﺪﻫﺮ ﻫﻮ ﺍﻟﺬﻱ ﺑﺎﻟﻌﺼﺮ ﺍﻟﺴﻮﺭﺓ ﻫﺬﻩ ﰲ ﻭﺟﻞ ﻋﺰ ﺍﷲ
ﺍﻟﺼﻔﺎﺕ ﻬﺑﺬﻩ ﺍﺗﺼﻒ ﻣﻦ ﺇﻻ ﺧﺴﺮ ﰲ ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻋﻠﻰ ﺑﻪ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻓﺄﻗﺴﻢ
ﺍﻷﺭﺑﻊ:ﻭﺍﻟﺘﻮﺍﺻ ،ﺑﺎﳊﻖ ﻭﺍﻟﺘﻮﺍﺻﻲ ،ﺍﻟﺼﺎﱀ ﻭﺍﻟﻌﻤﻞ ،ﺍﻹﳝﺎﻥﺑﺎﻟﺼﱪ ﻲ.
ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﻗﺎﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ-:ﻣﺮﺍﺗﺐ ﺃﺭﺑﻊ ﺍﻟﻨﻔﺲ ﺟﻬﺎﺩ:
ﺇﺣﺪﺍﻫﺎ:ﻣﻌﺎﺷﻬﺎ ﰲ ﺳﻌﺎﺩﺓ ﻭﻻ ﳍﺎ ﻓﻼﺡ ﻻ ﺍﻟﺬﻱ ﺍﳊﻖ ﻭﺩﻳﻦ ﺍﳍﺪﻯ ﺗﻌﻠﻢ ﻋﻠﻰ ﳚﺎﻫﺪﻫﺎ ﺃﻥ
ﺑﻪ ﺇﻻ ﻭﻣﻌﺎﺩﻫﺎ.
ﺍﻟﺜﺎﻧﻴﺔ:ﻋﻠﻤﻪ ﺑﻌﺪ ﺑﻪ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﳚﺎﻫﺪﻫﺎ ﺃﻥ.
)١(واﻟﻤﻌﺎﻥﺪیﻦ اﻟﻤﺮﺕﺪیﻦ اﺱﺘﺘﺎﺑﺔ آﺘﺎب ،اﻟﺒﺨﺎري رواﻩ.ﺑﺎب ،اﻟﺠﻬﺎد آﺘﺎب ،وﻣﺴﻠﻢ:أﺡﺪ ﻏﺰوة.
- 26. ‘qýq@Š•þa@òÞì٢٦
. . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . .
ﺍﻟﺜﺎﻟﺜﺔ:ﻳﻌﻠﻤﻪ ﻻ ﻣﻦ ﻭﺗﻌﻠﻴﻤﻪ ﺇﻟﻴﻪ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﳚﺎﻫﺪﻫﺎ ﺃﻥ.
ﺍﻟﺮﺍﺑﻌﺔ:ﻛﻠﻪ ﺫﻟﻚ ﻭﻳﺘﺤﻤﻞ ﺍﳋﻠﻖ ﻭﺃﺫﻯ ﺍﷲ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﻣﺸﺎﻕ ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻠﻰ ﳚﺎﻫﺪﻫﺎ ﺃﻥ
ﺍﻟﺮﺑﺎﻧﻴﲔ ﻣﻦ ﺻﺎﺭ ﺍﻷﺭﺑﻊ ﺍﳌﺮﺍﺗﺐ ﻫﺬﻩ ﺍﺳﺘﻜﻤﻞ ﻓﺈﺫﺍ ،ﷲ."
ﺑ ﺍﻟﺴﻮﺭﺓ ﻫﺬﻩ ﰲ ﺃﻗﺴﻢ ﻭﺟﻞ ﻋﺰ ﻓﺎﷲﻣﻬﻤﺎ ﻭﺧﺴﺮ ﺧﻴﺒﺔ ﰲ ﻓﻬﻮ ﺇﻧﺴﺎﻥ ﻛﻞ ﺃﻥ ﻋﻠﻰ ﺎﻟﻌﺼﺮ
ﺍﻷﺭﺑﻌﺔ ﺍﻷﻭﺻﺎﻑ ﻫﺬﻩ ﲨﻊ ﻣﻦ ﺇﻻ ﻭﺷﺮﻓﻪ ﻗﺪﺭﻩ ﻭﻋﻈﻢ ﻭﻭﻟﺪﻩ ﻣﺎﻟﻪ ﻛﺜﺮ:
ﺃﺣﺪﻫﺎ:ﻧﺎﻓﻊ ﻭﻋﻠﻢ ﺻﺤﻴﺢ ﺍﻋﺘﻘﺎﺩ ﻣﻦ ﺗﻌﺎﱃ ﺍﷲ ﺇﱃ ﻳﻘﺮﺏ ﻣﺎ ﻛﻞ ﻭﻳﺸﻤﻞ ﺍﻹﳝﺎﻥ
ﺍﻟﺜﺎﱐ:ﳐﻠ ﷲ ﻓﺎﻋﻠﻪ ﻳﻜﻮﻥ ﺑﺄﻥ ﺍﷲ ﺇﱃ ﻳﻘﺮﺏ ﻓﻌﻞ ﺃﻭ ﻗﻮﻝ ﻛﻞ ﻭﻫﻮ ﺍﻟﺼﺎﱀ ﺍﻟﻌﻤﻞﹰﺎﺼ
ﹰﺎﻣﺘﺒﻌ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻭﶈﻤﺪ.
ﺍﻟﺜﺎﻟﺚ:ﻓﻴﻪ ﻭﺍﻟﺘﺮﻏﻴﺐ ﻋﻠﻴﻪ ﻭﺍﳊﺚ ﺍﳋﲑ ﻓﻌﻞ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺻﻲ ﻭﻫﻮ ﺑﺎﳊﻖ ﺍﻟﺘﻮﺍﺻﻲ.
ﺍﻟﺮﺍﺑﻊ:ﻭﺗﺮﻙ ،ﺗﻌﺎﱃ ﺍﷲ ﺃﻭﺍﻣﺮ ﻓﻌﻞ ﻋﻠﻰ ﺑﺎﻟﺼﱪ ﹰﺎﺑﻌﻀ ﺑﻌﻀﻬﻢ ﻳﻮﺻﻲ ﺑﺄﻥ ﺑﺎﻟﺼﱪ ﺍﻟﺘﻮﺍﺻﻲ
ﺍﷲ ﺃﻗﺪﺍﺭ ﻭﲢﻤﻞ ،ﺍﷲ ﳏﺎﺭﻡ.
ﺑﺎﻟﺼﱪ ﻭﺍﻟﺘﻮﺍﺻﻲ ﺑﺎﳊﻖ ﻭﺍﻟﺘﻮﺍﺻﻲﻬﺑﻤﺎ ﺍﻟﻠﺬﻳﻦ ﺍﳌﻨﻜﺮ ﻋﻦ ﻭﺍﻟﻨﻬﻲ ﺑﺎﳌﻌﺮﻭﻑ ﺍﻷﻣﺮ ﻳﺘﻀﻤﻨﺎﻥ
ﳍﺎ ﻭﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﺮﻑ ﻭﺣﺼﻮﻝ ﻭﻧﺼﺮﻫﺎ ﻭﺻﻼﺣﻬﺎ ﺍﻷﻣﺔ ﻗﻮﺍﻡ:﴿ْﺖَﺟِﺮْﺧﹸﺃ ٍﺔﱠﻣﹸﺃ َﺮْﻴَﺧ ْﻢُﺘْﻨﹸﻛ
ِﻪﱠﻠِﺎﻟﺑ ﹶﻥُﻮﻨِﻣْﺆُﺗَﻭ ِﺮﹶﻜْﻨُﻤﹾﻟﺍ ِﻦَﻋ ﹶﻥْﻮَﻬْﻨَﺗَﻭ ِﻑُﻭﺮْﻌَﻤﹾﻟِﺎﺑ ﹶﻥُﻭﺮُﻣﹾﺄَﺗ ِﺱﱠﺎﻨِﻠﻟ﴾)ﻋﻤﺮﺍﻥ ﺁﻝ:ﺍﻵﻳﺔ١١٠.(
- 27. ‘qýq@Š•þa@òÞì٢٧
ﻗﺍﻟﺸﺎﻓﻌﻲ ﺎﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ)١(
_" :ﺍﻟﺴﻮﺭﺓ ﻫﺬﻩ ﺇﻻ ﺧﻠﻘﻪ ﻋﻠﻰ ﺣﺠﺔ ﺍﷲ ﺃﻧﺰﻝ ﻣﺎ ﻟﻮ
ﻟﻜﻔﺘﻬﻢ")٢(
ﺍﻟﺒﺨﺎﺭﻱ ﻭﻗﺎﻝ–ﺍﷲ ﺭﲪﻪ)٣(
-" :ﻭﺍﻟﻌﻤﻞ ﺍﻟﻘﻮﻝ ﻗﺒﻞ ﺍﻟﻌﻠﻢ ﺑﺎﺏ."ﻭﺍﻟﺪﻟﻴﻞ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ:﴿َﻚِﺒْﻧﹶﺬِﻟ ْﺮِﻔْﻐَﺘْﺳَﺍﻭ ُﻪﱠﻠﺍﻟ ﱠﺎﻟِﺇ َﻪﹶﻟِﺇ ﻻ ُﻪﱠﻧﹶﺃ ْﻢﹶﻠْﻋﹶﺎﻓ﴾)ﳏﻤﺪ:ﺍﻵﻳﺔ١٩(ﺑﺎﻟﻌﻠﻢ ﻓﺒﺪﺃ ،
ﻭﺍﻟﻌﻤﻞ ﺍﻟﻘﻮﻝ ﻗﺒﻞ)٤(
.
)١(ﺍﳍﺎﴰﻲ ﺷﺎﻓﻊ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﳏﻤﺪ ﺍﷲ ﻋﺒﺪ ﺃﺑﻮ ﻫﻮ ﺍﻟﺸﺎﻓﻌﻲ
ﺳﻨﺔ ﻏﺰﺓ ﰲ ﻭﻟﺪ ،ﺍﻟﻘﺮﺷﻲ١٥٠ﺳﻨﺔ ﲟﺼﺮ ﻭﺗﻮﰲ ﻫـ٢٠٤ﺍﻷﺭﺑﻌﺔ ﺍﻷﺋﻤﺔ ﺃﺣﺪ ﻭﻫﻮ ﻫـ
ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﺔ ﺍﳉﻤﻴﻊ ﻋﻠﻰ.
)٢(ﻛﺎﻓﻴ ﺍﻟﺴﻮﺭﺓ ﻫﺬﻩ ﺃﻥ ﺍﷲ ﺭﲪﻪ ﻣﺮﺍﺩﻩﺍﷲ ﺑﺪﻳﻦ ﺍﻟﺘﻤﺴﻚ ﻋﻠﻰ ﺍﳊﺚ ﰲ ﻟﻠﺨﻠﻖ ﺔ
ﺍﻟﺴﻮﺭﺓ ﻫﺬﻩ ﺃﻥ ﻣﺮﺍﺩﻩ ﻭﻟﻴﺲ ،ﺫﻟﻚ ﻋﻠﻰ ﻭﺍﻟﺼﱪ ،ﺍﷲ ﺇﱃ ﻭﺍﻟﺪﻋﻮﺓ ،ﺍﻟﺼﺎﱀ ﻭﺍﻟﻌﻤﻞ ،ﺑﺎﻹﳝﺎﻥ
ﺍﻟﺸﺮﻳﻌﺔ ﲨﻴﻊ ﰲ ﻟﻠﺨﻠﻖ ﻛﺎﻓﻴﺔ.
ﻭﻗﻮﻟﻪ:"ﻟﻜﻔﺘﻬﻢ ﺍﻟﺴﻮﺭﺓ ﻫﺬﻩ ﺇﻻ ﺧﻠﻘﻪ ﻋﻠﻰ ﺣﺠﺔ ﺍﷲ ﺃﻧﺰﻝ ﻣﺎ ﻟﻮ"ﺇﺫﺍ ﺍﻟﺒﺼﲑ ﺍﻟﻌﺎﻗﻞ ﻷﻥ
ﻗﺮﺃﻫﺎ ﺃﻭ ﺍﻟﺴﻮﺭﺓ ﻫﺬﻩ ﲰﻊﺑﺎﺗﺼﺎﻓﻪ ﻭﺫﻟﻚ ﺍﳋﺴﺮﺍﻥ ﻣﻦ ﻧﻔﺴﻪ ﲣﻠﻴﺺ ﺇﱃ ﻳﺴﻌﻰ ﺃﻥ ﺑﺪ ﻓﻼ
ﺍﻷﺭﺑﻊ ﺍﻟﺼﻔﺎﺕ ﻬﺑﺬﻩ:ﺑﺎﻟﺼﱪ ﻭﺍﻟﺘﻮﺍﺻﻲ ﺑﺎﳊﻖ ﻭﺍﻟﺘﻮﺍﺻﻲ ،ﺍﻟﺼﺎﱀ ﻭﺍﻟﻌﻤﻞ ،ﺍﻹﳝﺎﻥ.
)٣(ﻭﻟﺪ ،ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﲑﺓ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﷲ ﻋﺒﺪ ﺃﺑﻮ ﻫﻮ ﺍﻟﺒﺨﺎﺭﻱ
ﻳ ﻭﻧﺸﺄ ﻭﻣﺎﺋﺔ ﻭﺗﺴﻌﲔ ﺃﺭﺑﻌﺔ ﺳﻨﺔ ﺷﻮﺍﻝ ﰲ ﺑﺒﺨﺎﺭﻯﺍﷲ ﺭﲪﻪ ﻭﺗﻮﰲ ،ﻭﺍﻟﺪﺗﻪ ﺣﺠﺮ ﰲ ﹰﺎﺘﻴﻤ
ﻭﻣﺎﺋﺘﲔ ﻭﲬﺴﲔ ﺳﺖ ﺳﻨﺔ ﺍﻟﻔﻄﺮ ﻋﻴﺪ ﻟﻴﻠﺔ ﲰﺮﻗﻨﺪ ﻣﻦ ﻓﺮﺳﺨﲔ ﻋﻠﻰ ﺑﻠﺪﺓ ﺧﺮﺗﻨﻚ ﰲ.
)٤(ﺍﻟﻘﻮﻝ ﻗﺒﻞ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺒﺪﺍﺀﺓ ﻭﺟﻮﺏ ﻋﻠﻰ ﺍﻵﻳﺔ ﻬﺑﺬﻩ ﺍﷲ ﺭﲪﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺳﺘﺪﻝ
- 28. ‘qýq@Š•þa@òÞì٢٨
........................................................................
ﻋﻘﻠﻲ ﺩﻟﻴﻞ ﻭﻫﻨﺎﻙ ،ﹰﺎﺛﺎﻧﻴ ﻳﻌﻤﻞ ﰒ ﹰﻻﺃﻭ ﻳﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻋﻠﻰ ﻳﺪﻝ ﺃﺛﺮﻱ ﺩﻟﻴﻞ ﻭﻫﺬﺍ ﻭﺍﻟﻌﻤﻞ
ﹰﺎﺻﺤﻴﺤ ﻳﻜﻮﻥ ﻻ ﺍﻟﻌﻤﻞ ﺃﻭ ﺍﻟﻘﻮﻝ ﻷﻥ ﻭﺫﻟﻚ ﻭﺍﻟﻌﻤﻞ ﺍﻟﻘﻮﻝ ﻗﺒﻞ ﺍﻟﻌﻠﻢ ﺃﻥ ﻋﻠﻰ ﻳﺪﻝ ﻧﻈﺮﻱ
ﻭﻓﻖ ﻋﻠﻰ ﻋﻤﻠﻪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻠﻢ ﺃﻥ ﳝﻜﻦ ﻭﻻ ،ﺍﻟﺸﺮﻳﻌﺔ ﻭﻓﻖ ﻋﻠﻰ ﻳﻜﻮﻥ ﺣﱴ ﹰﻻﻣﻘﺒﻮ
ﺑﺎ ﺇﻻ ﺍﻟﺸﺮﻳﻌﺔﻓﺈﻥ ﻭﺍﺣﺪ ﺇﻟﻪ ﺍﷲ ﺑﺄﻥ ﻛﺎﻟﻌﻠﻢ ﺑﻔﻄﺮﺗﻪ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻠﻤﻬﺎ ﺃﺷﻴﺎﺀ ﻫﻨﺎﻙ ﻭﻟﻜﻦ ،ﻟﻌﻠﻢ
ﺍﳌﻨﺘﺸﺮﺓ ﺍﳉﺰﺋﻴﺔ ﺍﳌﺴﺎﺋﻞ ﺃﻣﺎ ،ﺍﻟﺘﻌﻠﻢ ﰲ ﻛﺒﲑ ﻋﻨﺎﺀ ﺇﱃ ﳛﺘﺎﺝ ﻻ ﻭﳍﺬﺍ ﺍﻟﻌﺒﺪ ﻋﻠﻴﻪ ﻓﻄﺮ ﻗﺪ ﻫﺬﺍ
ﺟﻬﻮﺩ ﻭﺗﻜﺮﻳﺲ ﺗﻌﻠﻢ ﺇﱃ ﲢﺘﺎﺝ ﺍﻟﱵ ﻓﻬﻲ.
- 29. ‘qýq@Š•þa@òÞì٢٩
ﺍﺍﷲ ﺭﲪﻚ ﻋﻠﻢ:ﺗﻌ ﻭﻣﺴﻠﻤﺔ ﻣﺴﻠﻢ ﻛﻞ ﻋﻠﻰ ﳚﺐ ﺃﻧﻪﻭﺍﻟﻌﻤﻞ ﺍﳌﺴﺎﺋﻞ ﻫﺬﻩ ﺛﻼﺙ ﻠﻢ
ﺍﻷﻭﱃ ،ﻬﺑﻦ:ﺍﷲ ﺃﻥﺧﻠﻘﻨﺎ)١(
.. . . . . . . . . .
)١(ﻭﻋﻘﻠﻲ ﲰﻌﻲ ﺧﻠﻘﻨﺎ ﺍﷲ ﺃﻥ ﺃﻋﲏ ﺫﻟﻚ ﻭﺩﻟﻴﻞ:
ﻭﺟﻞ ﻋﺰ ﻗﻮﻟﻪ ﻭﻣﻨﻪ ﻓﻜﺜﲑ ﺍﻟﺴﻤﻌﻲ ﺃﻣﺎ:﴿ﹲﻞَﺟﹶﺃَﻭ ﹰﻼَﺟﹶﺃ َﻰﻀﹶﻗ ﱠﻢﹸﺛ ٍﲔِﻃ ْﻦِﻣ ْﻢﹸﻜﹶﻘﹶﻠَﺧ ِﻱﺬﱠﻟﺍ َﻮُﻫ
ُﺘْﻧﹶﺃ ﱠﻢﹸﺛ ُﻩَﺪْﻨِﻋ ًﻰّﻤَﺴُﻣﹶﻥُﻭﺮَﺘْﻤَﺗ ْﻢ﴾)ﺍﻷﻧﻌﺎﻡ:٢(ﻭﻗﻮﻟﻪ:﴿ْﻢﹸﻛَﺎﻧْﺭﱠﻮَﺻ ﱠﻢﹸﺛ ْﻢﹸﻛَﺎﻨﹾﻘﹶﻠَﺧ ْﺪﹶﻘﹶﻟَﻭ﴾
)ﺍﻷﻋﺮﺍﻑ:ﺍﻵﻳﺔ١١(ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ ،ﺍﻵﻳﺔ:﴿ٍﺄَﻤَﺣ ْﻦِﻣ ٍﻝَﺎﺼﹾﻠَﺻ ْﻦِﻣ ﺍﻹﻧﺴﺎﻥ َﺎﻨﹾﻘﹶﻠَﺧ ْﺪﹶﻘﹶﻟَﻭ
ٍﻥُﻮﻨْﺴَﻣ﴾)ﺍﳊﺠﺮ:٢٦(ﻭﻗﻮﻟﻪ:﴿ِﺇ ﱠﻢﹸﺛ ٍﺏَﺍﺮُﺗ ْﻦِﻣ ْﻢﹸﻜﹶﻘﹶﻠَﺧ ﹾﻥﹶﺃ ِﻪِﺗَﺎﻳﺁ ْﻦِﻣَﻭٌﺮَﺸَﺑ ْﻢُﺘْﻧﹶﺃ ﹶﺍﺫ
ﹶﻥُﻭﺮِﺸَﺘْﻨَﺗ﴾)ﺍﻟﺮﻭﻡ:٢٠(ﻭﻗﻮﻟﻪ:﴿ِﺭﱠﺎﺨﹶﻔﹾﻟﹶﺎﻛ ٍﻝَﺎﺼﹾﻠَﺻ ْﻦِﻣ ﺍﻹﻧﺴﺎﻥ َﻖﹶﻠَﺧ﴾)ﺍﻟﺮﲪﻦ:١٤(،
ﻭﻗﻮﻟﻪ:﴿ٍﺀْﻲَﺷ ﱢﻞﹸﻛ ُﻖِﻟَﺎﺧ ُﻪﱠﻠﺍﻟ﴾)ﺍﻟﺰﻣﺮ:ﺍﻵﻳﺔ٦٢(ﻭﻗﻮﻟﻪ:﴿ﹶﻥﹸﻮﻠَﻤْﻌَﺗ َﺎﻣَﻭ ْﻢﹸﻜﹶﻘﹶﻠَﺧ ُﻪﱠﻠَﺍﻟﻭ﴾
)ﺍﻟﺼﺎﻓﺎﺕ:٩٦(ﻭﻗﻮﻟﻪ:﴿ِﺠﹾﻟﺍ ُﺖﹾﻘﹶﻠَﺧ َﺎﻣَﻭِﻥُﻭﺪُﺒْﻌَﻴِﻟ ﱠﺎﻟِﺇ َﺲْﻧِﺄﹾﻟَﺍﻭ ﱠﻦ﴾)ﺍﻟﺬﺍﺭﻳﺎﺕ:٥٦(ﻏﲑ ﺇﱃ
ﺍﻵﻳﺎﺕ ﻣﻦ ﺫﻟﻚ.
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﰲ ﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺟﺎﺀﺕ ﻓﻘﺪ ﺧﻠﻘﻨﺎ ﺍﷲ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﻘﻠﻲ ﺍﻟﺪﻟﻴﻞ ﺃﻣﺎ:﴿ْﻦِﻣ ﹸﻮﺍﻘِﻠُﺧ ْﻡﹶﺃ
ﹶﻥﹸﻮﻘِﻟَﺎﺨﹾﻟﺍ ُﻢُﻫ ْﻡﹶﺃ ٍﺀْﻲَﺷ ِﺮْﻴﹶﻏ﴾)ﺍﻟﻄﻮﺭ:٣٥(ﻭﺟﻮﺩ ﻗﺒﻞ ﻷﻧﻪ ﻧﻔﺴﻪ ﳜﻠﻖ ﱂ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥﻋﺪﻡ ﻩ
ﻣﻦ ﺃﺣﺪ ﻭﻻ ﺃﻣﻪ ﻭﻻ ﺃﺑﻮﻩ ﳜﻠﻘﻪ ﻭﱂ ،ﹰﺎﺷﻴﺌ ﻳﻮﺟﺪ ﻻ ﺑﺸﻲﺀ ﻟﻴﺲ ﻭﻣﺎ ﺑﺸﻲﺀ ﻟﻴﺲ ﻭﺍﻟﻌﺪﻡ
ﻭﻷﻥ ﳏﺪﺙ؛ ﻣﻦ ﻟﻪ ﺑﺪ ﻻ ﺣﺎﺩﺙ ﻛﻞ ﻷﻥ ﻣﻮﺟﺪ؛ ﺑﺪﻭﻥ ﺻﺪﻓﺔ ﻟﻴﺄﰐ ﻳﻜﻦ ﻭﱂ ،ﺍﳋﻠﻖ
ﻳﻜﻮﻥ ﺃﻥ ﹰﺎﺑﺎﺗ ﹰﺎﻣﻨﻌ ﳝﻨﻊ ﺍﳌﺘﺂﻟﻒ ﻭﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﺒﺪﻳﻊ ﺍﻟﻨﻈﺎﻡ ﻫﺬﺍ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻫﺬﻩ ﻭﺟﻮﺩ
ﺻﺪﻓﺔ.ﺍﳌﻮﺟﻮﺩ ﺇﺫﺑﻘﺎﺋﻪ ﺣﺎﻝ ﹰﺎﻣﻨﺘﻈﻤ ﻳﻜﻮﻥ ﻓﻜﻴﻒ ﻭﺟﻮﺩﻩ ﺃﺻﻞ ﰲ ﻧﻈﺎﻡ ﻋﻠﻰ ﻟﻴﺲ ﺻﺪﻓﺔ
ﻭﻻ ﺧﺎﻟﻖ ﻓﻼ ﻭﺣﺪﻩ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﻳﻜﻮﻥ ﺃﻥ ﻬﺑﺬﺍ ﻓﺘﻌﲔ ،ﻭﺗﻄﻮﺭﻩﺍﷲ ﻗﺎﻝ ،ﺍﷲ ﺇﻻ ﺁﻣﺮ
ﺗﻌﺎﱃ:﴿ُﺮْﻣﹶﺄﹾﻟَﺍﻭ ُﻖﹾﻠَﺨﹾﻟﺍ ُﻪﹶﻟ ﹶﻻﺃ﴾)ﺍﻷﻋﺮﺍﻑ:ﺍﻵﻳﺔ٥٤(.
- 30. ‘qýq@Š•þa@òÞì٣٠
ﻭﺭﺯﻗﻨﺎ)١(
. . . . . . . . . . . . . . . . . . .. .. . . . . . .
ﻛﻤﺎ ﺍﳌﻜﺎﺑﺮﺓ ﻭﺟﻪ ﻋﻠﻰ ﺇﻻ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺭﺑﻮﺑﻴﺔ ﺃﻧﻜﺮ ﺍﳋﻠﻖ ﻣﻦ ﹰﺍﺃﺣﺪ ﺃﻥ ﻳﻌﻠﻢ ﻭﱂ
ﺳﻮﺭﺓ ﻳﻘﺮﺃ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺭﺳﻮﻝ ﻣﻄﻌﻢ ﺑﻦ ﺟﺒﲑ ﲰﻊ ﻭﻋﻨﺪﻣﺎ ،ﻓﺮﻋﻮﻥ ﻣﻦ ﺣﺼﻞ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻓﺒﻠﻎ ﺍﻟﻄﻮﺭ:﴿َﺎﺨﹾﻟﺍ ُﻢُﻫ ْﻡﹶﺃ ٍﺀْﻲَﺷ ِﺮْﻴﹶﻏ ْﻦِﻣ ﹸﻮﺍﻘِﻠُﺧ ْﻡﹶﺃﹶﻥﹸﻮﻘِﻟ*ِﺕَﺍﻮَﻤﱠﺴﺍﻟ ﹸﻮﺍﻘﹶﻠَﺧ ْﻡﹶﺃ
ﹶﻥُﻮﻨِﻗُﻮﻳ ﻻ ﹾﻞَﺑ َﺽْﺭﹶﺄﹾﻟَﺍﻭ*ﹶﻥُﻭﺮِﻄْﻴَﺼُﻤﹾﻟﺍ ُﻢُﻫ ْﻡﹶﺃ َﻚﱢﺑَﺭ ُﻦِﺋَﺍﺰَﺧ ْﻢُﻫَﺪْﻨِﻋ ْﻡﹶﺃ﴾)ﺍﻟﻄﻮﺭ:٣٥-٣٧(
ﻓﻘﺎﻝ ﹰﺎﻣﺸﺮﻛ ﻳﻮﻣﺌﺬ ﻣﻄﻌﻢ ﺑﻦ ﺟﺒﲑ ﻭﻛﺎﻥ" :ﺍﻹﳝﺎﻥ ﻭﻗﺮ ﻣﺎ ﺃﻭﻝ ﻭﺫﻟﻚ ﻳﻄﲑ ﺃﻥ ﻗﻠﱯ ﻛﺎﺩ
ﻗﻠﱯ ﰲ")١(
.
)١(ﺍ ﻫﺬﻩ ﺃﺩﻟﺔﺍﻟﻜﺘﺎﺏ ﺃﻣﺎ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻛﺜﲑﺓ ﳌﺴﺄﻟﺔ:ﺗﻌﺎﱃ ﺍﷲ ﻓﻘﺎﻝ:
﴿ُﲔِﺘَﻤﹾﻟﺍ ِﺓﱠﻮﹸﻘﹾﻟﺍ ﹸﻭﺫ ُﻕﱠﺍﺯﱠﺮﺍﻟ َﻮُﻫ َﻪﱠﻠﺍﻟ ﱠﻥِﺇ﴾)ﺍﻟﺬﺍﺭﻳﺎﺕ:٥٨(ﺗﻌﺎﱃ ﻭﻗﺎﻝ:﴿َﻦِﻣ ْﻢﹸﻜﹸﻗُﺯْﺮَﻳ ْﻦَﻣ ﹾﻞﹸﻗ
ُﻪﱠﻠﺍﻟ ِﻞﹸﻗ ِﺽْﺭﹶﺄﹾﻟَﺍﻭ ِﺕَﺍﻮَﻤﱠﺴﺍﻟ﴾)ﺳـﺒﺄ:ﺍﻵﻳﺔ٢٤(ﻭﻗﻮﻟﻪ:﴿ْﺮَﻳ ْﻦَﻣ ﹾﻞﹸﻗِﺀَﺎﻤﱠﺴﺍﻟ َﻦِﻣ ْﻢﹸﻜﹸﻗُﺯ
َﻦِﻣ َﺖﱢﻴَﻤﹾﻟﺍ ُﺝِﺮْﺨُﻳَﻭ ِﺖﱢﻴَﻤﹾﻟﺍ َﻦِﻣ ﱠﻲَﺤﹾﻟﺍ ُﺝِﺮْﺨُﻳ ْﻦَﻣَﻭ َﺭَﺎﺼْﺑﹶﺄﹾﻟَﺍﻭ َﻊْﻤﱠﺴﺍﻟ ُﻚِﻠْﻤَﻳ ْﻦﱠﻣﹶﺃ ِﺽْﺭﹶﺄﹾﻟَﺍﻭ
ﹶﻥﹸﻮﻘﱠﺘَﺗ ﹶﻼﻓﹶﺃ ﹾﻞﹸﻘﹶﻓ ُﻪﱠﻠﺍﻟ ﹶﻥﹸﻮﻟﹸﻮﻘَﻴَﺴﹶﻓ َﺮْﻣﹶﺄﹾﻟﺍ ُﺮﱢﺑَﺪُﻳ ْﻦَﻣَﻭ ﱢﻲَﺤﹾﻟﺍ﴾)ﻳﻮﻧﺲ:٣١(ﻫﺬﺍ ﰲ ﻭﺍﻵﻳﺎﺕ
ﻛﺜﲑﺓ.
ﺍﻟﺴﻨﺔ ﻭﺃﻣﺎ:ﻛﻠﻤﺎﺕ ﺑﺄﺭﺑﻊ ﻓﻴﺆﻣﺮ ﻣﻠﻚ ﺇﻟﻴﻪ ﻳﺒﻌﺚ ﺍﳉﻨﲔ ﰲ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﻗﻮﻟﻪ ﻓﻤﻨﻬﺎ
ﺳﻌﻴﺪ ﺃﻡ ﻭﺷﻘﻲ ﻭﻋﻤﻠﻪ ،ﻭﺃﺟﻠﻪ ﺭﺯﻗﻪ ﺑﻜﺘﺐ)٢(
.
ﻭﺃﻣﺎﻭﺍﻟﻄﻌﺎﻡ ،ﻭﺷﺮﺍﺏ ﻃﻌﺎﻡ ﻋﻠﻰ ﺇﻻ ﻧﻌﻴﺶ ﻻ ﻓﻸﻧﻨﺎ ﺭﺯﻗﻨﺎ ﺍﷲ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﻘﻠﻲ ﺍﻟﺪﻟﻴﻞ
ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ﻛﻤﺎ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺧﻠﻘﻪ ﻭﺍﻟﺸﺮﺍﺏ:﴿ﹶﻥﹸﻮﺛُﺮْﺤَﺗ َﺎﻣ ْﻢُﺘْﻳﹶﺃَﺮﹶﻓﹶﺃ*ْﻡﹶﺃ ُﻪَﻧُﻮﻋَﺭْﺰَﺗ ْﻢُﺘْﻧﹶﺃﹶﺃ
ﹶﻥُﻮﻋِﺭﱠﺍﺰﺍﻟ ُﻦْﺤَﻧ*ﹶﻥُﻮﻬﱠﻜﹶﻔَﺗ ْﻢُﺘﹾﻠﹶﻈﹶﻓ ﹰﺎﹶﺎﻣﻄُﺣ ُﻩَﺎﻨﹾﻠَﻌَﺠﹶﻟ ُﺀَﺎﺸَﻧ ْﻮﹶﻟ*ﹶﻥُﻮﻣَﺮْﻐُﻤﹶﻟ ﱠﺎﻧِﺇ*ُﻦْﺤَﻧ ﹾﻞَﺑ
ﹶﻥُﻮﻣُﻭﺮْﺤَﻣ*ﹶﺃ ْﻢُﺘْﻧﹶﺃﹶﺃ ﹶﻥُﻮﺑَﺮْﺸَﺗ ِﻱﺬﱠﻟﺍ َﺀَﺎﻤﹾﻟﺍ ُﻢُﺘْﻳﹶﺃَﺮﹶﻓﹶﺃﹶﻥﹸﻮﻟِﺰْﻨُﻤﹾﻟﺍ ُﻦْﺤَﻧ ْﻡﹶﺃ ِﻥْﺰُﻤﹾﻟﺍ َﻦِﻣ ُﻩُﻮﻤُﺘﹾﻟَﺰْﻧ*ْﻮﹶﻟ
ﹶﻥُﻭﺮﹸﻜْﺸَﺗ ْﻻﻮﹶﻠﹶﻓ ﹰﺎَﺎﺟﺟﹸﺃ ُﻩَﺎﻨﹾﻠَﻌَﺟ ُﺀَﺎﺸَﻧ﴾)ﺍﻟﻮﺍﻗﻌﺔ:٦٣-٧٠(
)١(اﻟﻄﻮر ﺱﻮرة ،اﻟﺘﻔﺴﻴﺮ آﺘﺎب ،اﻟﺒﺨﺎري.
)٢(اﻟﻘﺪر آﺘﺎب ،اﻟﺒﺨﺎري.اﻟﻘﺪر آﺘﺎب ،وﻣﺴﻠﻢ.
- 31. ‘qýq@Š•þa@òÞì٣١
ﹰﻼﳘ ﻳﺘﺮﻛﻨﺎ ﻭﱂ)١(
ﹰﻻﺭﺳﻮ ﺇﻟﻴﻨﺎ ﺃﺭﺳﻞ ﺑﻞ)٢(
.. .. . . . . . . . . . .
ﻣﻦ ﹰﺎﻭﺷﺮﺍﺑ ﹰﺎﻃﻌﺎﻣ ﺭﺯﻗﻨﺎ ﺃﻥ ﺑﻴﺎﻥ ﺍﻵﻳﺎﺕ ﻫﺬﻩ ﻓﻔﻲﻭﺟﻞ ﻋﺰ ﺍﷲ ﻋﻨﺪ.
)١(ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺴﻤﻌﻴﺔ ﺍﻷﺩﻟﺔ ﻋﻠﻴﻪ ﺗﺪﻝ ﺍﻟﺬﻱ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﻫﺬﺍ:
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻓﻤﻨﻬﺎ ﺍﻟﺴﻤﻌﻴﺔ ﺃﻣﺎ:﴿ﹶﻥُﻮﻌَﺟْﺮُﺗ ﻻ َﺎﻨْﻴﹶﻟِﺇ ْﻢﹸﻜﱠﻧﹶﺃَﻭ ﹰﺎَﺜﺒَﻋ ْﻢﹸﻛَﺎﻨﹾﻘﹶﻠَﺧ َﺎﻤﱠﻧﹶﺃ ْﻢُﺘْﺒِﺴَﺤﹶﻓﹶﺃ*
َﻮُﻫ ﱠﺎﻟِﺇ َﻪﹶﻟِﺇ ﻻ ﱡﻖَﺤﹾﻟﺍ ُﻚِﻠَﻤﹾﻟﺍ ُﻪﱠﻠﺍﻟ ﹶﻰﻟَﺎﻌَﺘﹶﻓ﴾)ﺍﳌﺆﻣﻨﻮﻥ:١١٥-١١٦(ﻭﻗﻮﻟﻪ:﴿ُﺐَﺴْﺤَﻳﹶﺃ
ًﻯُﺪﺳ َﻙَﺮْﺘُﻳ ﹾﻥﹶﺃ ﺍﻹﻧﺴﺎﻥ*َﻰﻨْﻤُﻳ ﱟﻲِﻨَﻣ ْﻦِﻣ ﹰﺔﹶﻔﹾﻄُﻧ ُﻚَﻳ ْﻢﹶﻟﹶﺃ*ﱠﻯﻮَﺴﹶﻓ َﻖﹶﻠَﺨﹶﻓ ﹰﺔﹶﻘﹶﻠَﻋ ﹶﻥﹶﺎﻛ ﱠﻢﹸﺛ*
ﹶﻰﺜْﻧﹸﺄﹾﻟَﺍﻭ َﺮﹶﻛﱠﺬﺍﻟ ِﻦْﻴَﺟْﻭﱠﺰﺍﻟ ُﻪْﻨِﻣ ﹶﻞَﻌَﺠﹶﻓ*َﺗْﻮَﻤﹾﻟﺍ َﻲِﻴْﺤُﻳ ﹾﻥﹶﺃ ﹶﻰﻠَﻋ ٍﺭِﺩﹶﺎﻘِﺑ َﻚِﻟﹶﺫ َﺲْﻴﹶﻟﹶﺃﻰ﴾
)ﺍﻟﻘﻴﺎﻣﺔ:٣٦-٤٠(
ﺍﻟﻌﻘﻞ ﻭﺃﻣﺎ:ﻏﲑ ﺇﱃ ﲤﻮﺕ ﰒ ﺍﻷﻧﻌﺎﻡ ﺗﺘﻤﺘﻊ ﻛﻤﺎ ﺗﺘﻤﺘﻊ ﰒ ﻟﺘﺤﻴﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻫﺬﻩ ﻭﺟﻮﺩ ﻓﻸﻥ
ﳜﻠﻖ ﺃﻥ ﳝﻜﻦ ﻭﻻ ،ﳏﺾ ﻋﺒﺚ ﻫﻮ ﺑﻞ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﲝﻜﻤﺔ ﻳﻠﻴﻖ ﻻ ﺃﻣﺮ ﺣﺴﺎﺏ ﻭﻻ ﺑﻌﺚ
ﻋ ﻟﻠﺮﺳﻞ ﺍﳌﺨﺎﻟﻔﲔ ﺍﳌﻌﺎﺭﺿﲔ ﺩﻣﺎﺀ ﻟﻨﺎ ﻭﻳﺒﻴﺢ ﺍﻟﺮﺳﻞ ﺇﻟﻴﻬﺎ ﻭﻳﺮﺳﻞ ﺍﳋﻠﻴﻘﺔ ﻫﺬﻩ ﺍﷲﻠﻴﻬﻢ
ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺣﻜﻤﺔ ﻋﻠﻰ ﻣﺴﺘﺤﻴﻞ ﻫﺬﺍ ،ﺷﻲﺀ ﻻ ﺍﻟﻨﺘﻴﺠﺔ ﺗﻜﻮﻥ ﰒ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ.
)٢(ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﳏﻤﺪ ﺃﻣﺔ ﺍﻷﻣﺔ ﻫﺬﻩ ﻣﻌﺸﺮ ﺇﻟﻴﻨﺎ ﺃﺭﺳﻞ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺃﻥ ﺃﻱ
،ﻗﺒﻠﻨﺎ ﻣﻦ ﺇﱃ ﺃﺭﺳﻞ ﻛﻤﺎ ،ﻭﺍﳊﻜﻤﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻳﻌﻠﻤﻨﺎ ،ﻭﻳﺰﻛﻴﻨﺎ ،ﺭﺑﻨﺎ ﺁﻳﺎﺕ ﻋﻠﻴﻨﺎ ﻳﺘﻠﻮ ﹰﻻﺭﺳﻮ
ﻭﺗ ﺗﺒﺎﺭﻙ ﺍﷲ ﻗﺎﻝﻌﺎﱃ:﴿ٌﺮِﻳﺬَﻧ َﺎﻬِﻴﻓ َﻼﺧ ﱠﺎﻟِﺇ ٍﺔﱠﻣﹸﺃ ْﻦِﻣ ﹾﻥِﺇَﻭ﴾)ﻓﺎﻃﺮ:ﺍﻵﻳﺔ٢٤(ﻳﺮﺳﻞ ﺃﻥ ﺑﺪ ﻭﻻ
ﺗﺒﺎﺭﻙ ﺍﷲ ﻗﺎﻝ ﻭﻳﺮﺿﺎﻩ ﳛﺒﻪ ﲟﺎ ﺍﷲ ﻭﻟﻴﻌﺒﺪﻭﺍ ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﻟﺘﻘﻮﻡ ﺍﳋﻠﻖ ﺇﱃ ﺍﻟﺮﺳﻞ ﺍﷲ
ﻭﺗﻌﺎﱃ:﴿ْﻦِﻣ َﲔﱢﻴِﺒﱠﻨَﺍﻟﻭ ٍﺡُﻮﻧ ﹶﻰﻟِﺇ َﺎﻨْﻴَﺣْﻭﹶﺃ َﺎﻤﹶﻛ َﻚْﻴﹶﻟِﺇ َﺎﻨْﻴَﺣْﻭﹶﺃ ﱠﺎﻧِﺇِﻩِﺪْﻌَﺑ