More Related Content More from kotob arabia (20) 3. ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ
א א א
. אא
א
)ﻋـﱪ ﺍﻻﻧﱰﻧـﺖ ﺃﻭ א אא
ﻟﻠﻤﻜﺘﺒــﺎﺕ ﺍﻻﻟﻜﱰﻭﻧﻴــﺔ ﺃﻭ ﺍﻷﻗــﺮﺍﺹ ﺍﳌﺪﳎــﺔ ﺃﻭ ﺍﻯ
א ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ (
א א .
. א א
4.
ﺃﺼﻭل ﺍﻻﻋﺘﻘﺎﺩ ﻋﻨﺩ ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ................................- ٤ -
ﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﻭﺼﻑ ﺍﷲ ﺒﻪ ﻨﻔﺴﻪ ﻓﻲ ﻜﺘﺎﺒﻪ ..............................- ٥ -
ﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﻭﺼﻑ ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻪ ﺭﺒﻪ .........- ٤١ -
ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ﺘﺅﻤﻥ ﺒﺄﻥ ﺭﺒﻬﺎ ﻓﻭﻕ ﻋﺭﺸﻪ .....................- ٨١ -
ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ﺘﺅﻤﻥ ﺒﺄﻥ ﺭﺒﻬﺎ ﻗﺭﻴﺏ ﻤﺠﻴﺏ....................- ٩١ -
ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ﺘﺅﻤﻥ ﺒﺎﻥ ﺍﻟﻘﺭﺁﻥ ﻜﻼﻡ ﺍﷲ ﻤﻨﺯل ...............- ٠٢ -
ﺍﻹﻴﻤﺎﻥ ﺒﺭﺅﻴﺔ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻟﺭﺒﻬﻡ: ........................................- ١٢ -
ﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﻴﻜﻭﻥ ﺒﻌﺩ ﺍﻟﻤﻭﺕ ﻭﻓﺘﻨﺔ ﺍﻟﻘﺒﺭ ﻭﺍﻟﺤﺸﺭ ﻭﺍﻟﻘﻴﺎﻤﺔ .......- ١٢ -
ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻘﺩﺭ .............................................................- ٥٢ -
ﺍﻟﻌﺒﺎﺩ ﻓﺎﻋﻠﻭﻥ ﻭﺍﷲ ﺨﺎﻟﻕ ﺃﻓﻌﺎﻟﻬﻡ.......................................- ٨٢ -
ﺍﻹﻴﻤﺎﻥ ﻗﻭل ﻭﻋﻤل ﻴﺯﻴﺩ ﻭﻴﻨﻘﺹ ......................................- ٨٢ -
ﻨﺤﺏ ﺍﻟﺼﺤﺎﺒﺔ ﻭﻨﺘﺒﺭﺃ ﻤﻥ ﻁﺭﻴﻘﺔ ﺍﻟﺭﺍﻓﻀﺔ ﻭﺍﻟﻨﻭﺍﺼﺏ............- ٠٣ -
ﻜﺭﺍﻤﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ..........................................................- ٤٣ -
ﺍﻟﺩﻴﻥ ﺍﺘﺒﺎﻉ ﻭﻟﻴﺱ ﺍﺒﺘﺩﺍﻉ ................................................- ٤٣ -
ﺍﻟﺨـﺎﺘﻤﺔ ...................................................................- ٦٣ -
-٣-
5.
ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻱ ﺃﺭﺴل ﺭﺴﻭﻟﻪ ﺒﺎﻟﻬﺩﻯ ﻭﺩﻴﻥ ﺍﻟﺤﻕ ﻟﻴﻅﻬـﺭﻩ
ﻋﻠﻰ ﺍﻟﺩﻴﻥ ﻜﻠﻪ ﻭﻜﻔﻰ ﺒﺎﷲ ﺸﻬﻴﺩﹰ، ﻭﺃﺸـﻬﺩ ﺃﻥ ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ
ﺍ
ﻭﺤﺩﻩ ﻻ ﺸﺭﻴﻙ ﻟﻪ ﺇﻗﺭﺍﺭﺍ ﺒﻪ ﻭﺘﻭﺤﻴﺩﹰ، ﻭﺃﺸﻬﺩ ﺃﻥ ﻤﺤﻤﺩﺍ ﻋﺒﺩﻩ
ﹰ ﺍ ﹰ
ﻭﺭﺴﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺴﻠﻡ ﺘﺴﻠﻴﻤﺎ ﻤﺯﻴـﺩﺍ، ﺃﻤـﺎ
ﹰ
ﺒﻌﺩ:
ﺃﺼﻭل ﺍﻻﻋﺘﻘﺎﺩ ﻋﻨﺩ ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ:
ﻓﻬﺫﺍ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻔﺭﻗﺔ ﺍﻟﻨﺎﺠﻴﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ﺇﻟﻰ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ، ﺃﻫل
ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ، ﻭﻫﻭ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﻭﻤﻼﺌﻜﺘﻪ ﻭﻜﺘﺒـﻪ ﻭﺭﺴـﻠﻪ
ﻭﺍﻟﺒﻌﺙ ﺒﻌﺩ ﺍﻟﻤﻭﺕ ﻭﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻘﺩﺭ ﺨﻴﺭﻩ ﻭﺸﺭﻩ .
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6. ﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﻭﺼﻑ ﺍﷲ ﺒﻪ ﻨﻔﺴﻪ ﻓﻲ ﻜﺘﺎﺒﻪ:
ﻭﻤﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﻭﺼﻑ ﺒﻪ ﻨﻔﺴﻪ ﻓـﻲ ﻜﺘﺎﺒـﻪ
ﻤـﻥ ﻏﻴـﺭ ﺘﺤﺭﻴـﻑ ﻭﻻ ﻭﺒﻤﺎ ﻭﺼﻔﻪ ﺒﻪ ﺭﺴﻭﻟﻪ ﻤﺤﻤﺩ
ﺘﻌﻁﻴل، ﻭﻤﻥ ﻏﻴﺭ ﺘﻜﻴﻴﻑ ﻭﻻ ﺘﻤﺜﻴل، ﺒل ﻴﺅﻤﻨـﻭﻥ ﺒـﺄﻥ ﺍﷲ
ﺴﺒﺤﺎﻨﻪ ﻟﻴﺱ ﻜﻤﺜﻠﻪ ﺸﻲﺀ ﻭﻫﻭ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﻴﺭ. ﻓﻼ ﻴﻨﻔﻭﻥ ﻋﻨﻪ
ﻤﺎ ﻭﺼﻑ ﺒﻪ ﻨﻔﺴﻪ ﻭﻻ ﻴﺤﺭﻓﻭﻥ ﺍﻟﻜﻠﻡ ﻋـﻥ ﻤﻭﺍﻀـﻌﻪ، ﻭﻻ
ﻴﻠﺤﺩﻭﻥ ﻓﻲ ﺃﺴﻤﺎﺀ ﺍﷲ ﻭﺁﻴﺎﺘﻪ، ﻭﻻ ﻴﻜﻴﻔﻭﻥ ﻭﻻ ﻴﻤﺜﻠﻭﻥ ﺼﻔﺎﺘﻪ
ﺒﺼﻔﺎﺕ ﺨﻠﻘﻪ ﻷﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻻ ﺴﻤﻲ ﻟﻪ، ﻭﻻ ﻜﻔﻭ ﻟﻪ، ﻭﻻ ﻨﺩ ﻟﻪ،
ِ ﹸﹸ
ﻭﻻ ﻴﻘﺎﺱ ﺒﺨﻠﻘﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻓﺈﻨﻪ ﺃﻋﻠﻡ ﺒﻨﻔﺴـﻪ ﻭﺒﻐﻴـﺭﻩ،
ﻭﺃﺼﺩﻕ ﻗﻴﻼ ﻭﺃﺤﺴﻥ ﺤﺩﻴﺜﺎ ﻤﻥ ﺨﻠﻘﻪ .
ﺜﻡ ﺭﺴﻠﻪ ﺼﺎﺩﻗﻭﻥ ﻤﺼﺩﻭﻗﻭﻥ، ﺒﺨﻼﻑ ﺍﻟﺫﻴﻥ ﻴﻘﻭﻟﻭﻥ ﻋﻠﻴﻪ
ﻤﺎ ﻻ ﻴﻌﻠﻤﻭﻥ، ﻭﻟﻬﺫﺍ ﻗﺎل: }ﺴﺒﺤﺎﻥ ﺭﺒـﻙ ﺭﺏ ﺍﻟﻌـﺯﺓ ﻋﻤـﺎ
ﻴﺼﻔﻭﻥ، ﻭﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻤﺭﺴﻠﻴﻥ، ﻭﺍﻟﺤﻤـﺩ ﷲ ﺭﺏ ﺍﻟﻌـﺎﻟﻤﻴﻥ{
ﻓﺴﺒﺢ ﻨﻔﺴﻪ ﻋﻤﺎ ﻭﺼﻔﻪ ﺒﻪ ﺍﻟﻤﺨﺎﻟﻔﻭﻥ ﻟﻠﺭﺴـل، ﻭﺴـﻠﻡ ﻋﻠـﻰ
ﺍﻟﻤﺭﺴﻠﻴﻥ ﻟﺴﻼﻤﺔ ﻤﺎ ﻗﺎﻟﻭﻩ ﻤﻥ ﺍﻟﻨﻘﺹ ﻭﺍﻟﻌﻴﺏ .
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7. ﻭﻫﻭ ﺴﺒﺤﺎﻨﻪ ﻗﺩ ﺠﻤﻊ ﻓﻴﻤﺎ ﻭﺼﻑ ﻭﺴﻤﻰ ﺒﻪ ﻨﻔﺴـﻪ ﺒـﻴﻥ
ﺍﻟﻨﻔﻲ ﻭﺍﻹﺜﺒﺎﺕ، ﻓﻼ ﻋﺩﻭل ﻷﻫل ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻋﻤﺎ ﺠﺎﺀ ﺒﻪ
ﺍﻟﻤﺭﺴﻠﻭﻥ. ﻓﺈﻨﻪ ﺍﻟﺼﺭﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻡ، ﺼﺭﺍﻁ ﺍﻟـﺫﻴﻥ ﺃﻨﻌـﻡ ﺍﷲ
ﻋﻠﻴﻬﻡ ﻤﻥ ﺍﻟﻨﺒﻴﻴﻥ ﻭﺍﻟﺼﺩﻴﻘﻴﻥ ﻭﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻟﺼﺎﻟﺤﻴﻥ.
ﻭﻗﺩ ﺩﺨل ﻓﻲ ﻫﺫﻩ ﺍﻟﺠﻤﻠﺔ ﻤﺎ ﻭﺼﻑ ﺒﻪ ﻨﻔﺴﻪ ﻓـﻲ ﺴـﻭﺭﺓ
ﺍﻹﺨﻼﺹ ﺍﻟﺘﻲ ﺘﻌﺩل ﺜﻠﺙ ﺍﻟﻘﺭﺁﻥ ﺤﻴﺙ ﻴﻘﻭل: }ﻗـل ﻫـﻭ ﺍﷲ
ﺃﺤﺩ، ﺍﷲ ﺍﻟﺼﻤﺩ، ﻟﻡ ﻴﻠﺩ، ﻭﻟﻡ ﻴﻭﻟﺩ، ﻭﻟﻡ ﻴﻭﻟﺩ، ﻴﻜﻥ ﻟـﻪ ﻜﻔـﻭﺍ
ﹰ
ﺃﺤﺩ{ ﻭﻤﺎ ﻭﺼﻑ ﺒﻪ ﻨﻔﺴﻪ ﻓﻲ ﺃﻋﻅﻡ ﺁﻴﺔ ﻓـﻲ ﻜﺘﺎﺒـﻪ، ﺤﻴـﺙ
ﻴﻘﻭل: }ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻭ ﺍﻟﺤﻲ ﺍﻟﻘﻴﻭﻡ، ﻻ ﺘﺄﺨﺫﻩ ﺴﻨﺔ ﻭﻻ ﻨﻭﻡ،
ﻟﻪ ﻤﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻤﺎ ﻓﻲ ﺍﻷﺭﺽ، ﻤﻥ ﺫﺍ ﺍﻟﺫﻱ ﻴﺸﻔﻊ ﻋﻨﺩﻩ
ﺇﻻ ﺒﺈﺫﻨﻪ، ﻴﻌﻠﻡ ﻤﺎ ﺒﻴﻥ ﺃﻴﺩﻴﻬﻡ ﻭﻤﺎ ﺨﻠﻔﻬﻡ ﻭﻻ ﻴﺤﻴﻁﻭﻥ ﺒﺸـﻲﺀ
ﻤﻥ ﻋﻠﻤﻪ ﺇﻻ ﺒﻤﺎ ﺸﺎﺀ، ﻭﺴﻊ ﻜﺭ ِﻴﻪ ﺍﻟﺴـﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻻ
ﺴ
ﻴﺅﻭﺩﻩ ﺤﻔﻅﻬﻤﺎ - ﺃﻱ ﻻ ﻴﻜ ِﺜﻪ ﻭﻻ ﻴﺜﻘﹸـﻪ - ﻭﻫـﻭ ﺍﻟﻌﻠـﻲ
ﹾ ِﻠ ﹾﺭ
ﺍﻟﻌﻅﻴﻡ{ ﻭﻟﻬﺫﺍ ﻜﺎﻥ ﻤﻥ ﻗﺭﺃ ﻫﺫﻩ ﺍﻵﻴﺔ ﻓﻲ ﻟﻴﻠﺔ ﻟﻡ ﻴﺯل ﻋﻠﻴﻪ ﻤﻥ
ﺍﷲ ﺤﺎﻓﻅ ﻭﻻ ﻴﻘﺭﺒﻪ ﺸﻴﻁﺎﻥ ﺤﺘﻰ ﻴﺼﺒﺢ.
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8. ﻭﻗﻭﻟﻪ ﺴﺒﺤﺎﻨﻪ: ﻫﻭ ﺍﻷﻭل ﺍﻵﺨﺭ ﺍﻟ ﱠـﺎﻫﺭ ﺍﻟ ـﺎﻁﻥ
ُ ﻭ َ ِ ﻭ ﻅ ِ ﻭ ﹾﺒ ِ
ﻭﻫﻭ ﺒﻜ ﱢ ﺸﻲ ٍ ﻋ ِﻴﻡ ﻭﻗﻭﻟﻪ ﺴﺒﺤﺎﻨﻪ: ﺘ ﻜل ﻋ ﹶﻰ ﺍﻟ ـﻲ
ﻭ ﹶﻭ ﱠ ْ ﻠ ﹾﺤ ِ ﹸل ﹶ ﺀ ﻠ
ﺍﻟ ِﻱ ﻻ ﻴ ﻭﺕ ﻭﻗﻭﻟﻪ: ﻭﻫﻭ ﺍﻟﻌ ِﻴﻡ ﺍﻟﺤ ِﻴﻡ ،ﻭﻫﻭ ﺍﻟﺤ ِﻴﻡ
ﹾ ﻜ ﹾ ﻠ ﹾ ﻜ ﱠﺫ ﹶ ﻤ ﹸ
ﺍﻟﺨ ِﻴﺭ ،ﻴﻌﻠﻡ ﺎ ﻴﻠﺞ ِﻲ ﺍﻷﺭ ِ ﻭ ﺎ ﻴﺨﺭﺝ ﻤﻨ ﺎ ﻭ ﺎ ﻴﻨﺯل
ﹶ ﻤ ِ ﻓ َ ﺽ ﻤ ﹾ ِ ﹾﻬ ﻤ ﹾ ِ ُ ﹾ ﹶﺒ
ﻤﻥ ﺍﻟﺴ ﺎﺀ ﻭ ﺎ ﻴﻌﺭﺝ ِﻴ ﺎ ،ﻭﻋﻨﺩﻩ ﻤ ﹶﺎﺘﺢ ﺍﻟﻐﻴﺏ ﻻ ﻴﻌﻠﻤ ﺎ
ِ ﹾ ﻔ ِ ﹾ ﹶ ِ ﹶ ﹶ ﻬ ِ ﻤ ِ ﻤ ﻓ ﻬ
ﺇﻻ ﻫﻭ ﻌﻠﻡ ﺎ ِﻲ ﺍﻟﺒﺭ ﻭﺍﻟﺒﺤﺭ ﻭ ﺎ ﺘﺴﻘﻁ ِـﻥ ﻭﺭ ﹶـﺔ ﺇﻻ
ﻗ ٍ ِ ﱠ ِ ﱠ ﻭﻴ ﹶ ﻤ ﻓ ﹾ ﹾ ِ ﻤ ﹶ ﹸ ﹸ ﻤ
ﻴﻌﻠﻤ ﺎ ﻻ ﺤﺒﺔ ِﻲ ﻅﻠ ﺎﺕ ﺍﻷﺭ ِ ﻻ ﺭﻁﺏ ﻻ ـﺎﺒﺱ ﺇﻻ
ﹶ ﻬ ﻭ ﹶ ٍ ﻓ ﹸ ﹸ ﻤ ِ َ ﺽ ﻭ ﹶ ﹾ ٍ ﻭ ﹶ ﻴ ِ ٍ ِ ﱠ
ِﻲ ﻜ ﹶﺎﺏ ﻤ ِﻴﻥ ﻭﻗﻭﻟﻪ: ﻭ ﺎ ﺘﺤﻤل ﻤﻥ ﺃﻨﺜﻰ ﻻ ﺘ ـﻊ ﺇﻻ
ﻤ ﹶ ُ ِ ُ ِ ﹾ ﹶ ﻭ ﹶ ﹶﻀ ِ ﱠ ﻓ ِﺘ ٍ ﺒ ٍ
ﺒﻌﻠﻤﻪ ﻭﻗﻭﻟﻪ: ِ ﺘﻌﻠ ﻭﺍ ﺃﻥ ﺍﷲ ﻋ ﹶﻰ ﻜ ﱢ ﺸﻲ ٍ ﻗ ِﻴﺭ ﻭﺃﻥ ﺍﷲ
ﻟ ﹶ ﹶﻤ َ َ ﻠ ﹸل ﹶ ﺀ ﹶﺩ َ َ ِ ِﹾ ِ ِ
ﻗﺩ ﺃ ﺎﻁ ﺒﻜ ﱢ ﺸﻲ ٍ ﻋﻠ ﺎ ﻭﻗﻭﻟﻪ: ﺇﻥ ﺍﷲ ـﻭ ﺍﻟـﺭ ﺍﻕ ﹸﻭ
ﺯ ﹸ ﺫ َِ ﻫ ﹶ َ ﺤ ﹶ ِ ﹸل ﹶ ﺀ ِ ﹾﻤ
ﺍﻟﻘﻭﺓ ﺍﻟﻤ ِﻴﻥ ﻭﻗﻭﻟﻪ: ﻟﻴ ﻜ ِﺜ ِ ِ ﹶـﻲﺀ ﻭ ـﻭ ﺍﻟ ـ ِﻴﻊ
ﹶ ﺱ ﹶﻤ ﹾﻠﻪ ﺸ ﻫ ﺴ ﻤ ﹾ ﹸ ِ ﹾ ﺘ
ﺍﻟﺒ ِﻴﺭ ﻭﻗﻭﻟﻪ: ﺇﻥ ﺍﷲ ﻨﻌ ﺎ ﻴﻌﻅﻜﻡ ﺒﻪ ﺇﻥ ﺍﷲ ﹶﺎﻥ ـ ِﻴ ﺎ
ِ ِ ِ َ ﻤ ِ ﹸ ﹸ َ ِ ِ ِ ﻜ ﺴ ﻤ ﻌ ﹾ ﺼ
ﺒ ِﻴ ﺍ ﻭﻗﻭﻟﻪ: ﻟﻭﻻ ﺇﺫ ﺨﻠﺕ ﻨﺘﻙ ﻗﻠﺕ ﺎ ﹶـﺎ ﺍﷲ ﻻ
ﻭﹶ ﹶ ِ ﹾ ﺩ ﹶ ﹾ ﹶ ﺠ ﱠ ﹶ ﹸ ﹾ ﹶ ﻤ ﺸ ﺀ ُ ﹶ ﺼ ﺭ
ﻗﻭﺓ ﺇﻻ ِﺎﷲ ،ﻭﻟﻭ ﹶﺎﺀ ﺍﷲ ﺎ ﺍﻗﺘﺘﹸﻭﺍ ﻟ ِﻥ ﺍﷲ ﻴﻔﻌل ـﺎ
ﹶ ﺸ ُ ﻤ ﹾ ﹶ ﹶ ﻠ ﻭ ﹶﻜ َ ﹾ ُ ﻤ ﹸ ﹶ ِ ﱠ ﺒ ِ
ﻴ ِﻴﺩ ﻭﻗﻭﻟﻪ: ﺃﺤﻠﺕ ﻟﻜﻡ ﺒ ِﻴﻤﺔ ﺍﻷﻨ ﺎﻡ ﺇﻻ ﺎ ﻴﺘ ﹶـﻰ ﻋ ﹶـﻴﻜﻡ
ﻠ ﹸ ُ ِﱠ ﹾ ﹶ ﹸ ﻬ ﹸ ﹾﻌ ِ ِ ﱠ ﻤ ﹾﻠ ﺭ
ﻏﻴ ﻤﺤﱢﻲ ﺍﻟﺼﻴﺩ ﻭﺃﻨﺘﻡ ﺤﺭﻡ ﺇﻥ ﺍﷲ ﻴﺤ ﹸﻡ ﺎ ﻴ ِﻴﺩ ﻭﻗﻭﻟـﻪ:
َ ِ ﹾ ﹸ َ ِ ﻜ ﻤ ﺭ ﹶ ﺭ ِ ﻠ
ﻓ ﻥ ﻴﺭﺩ ﺍﷲ َﻥ ﻴﻬﺩﻴﻪ ﻴﺸﺭﺡ ﺼﺩﺭﻩ ِ ِﺴﻼ ِ ﻭ ﻥ ﻴﺭﺩ َﻥ
ﹶﻤ ُ ِ ِ ﺃ ِ ﹾ ﻟﻺ ﹶﻡ ﻤ ِ ﺃ
ﻴﻀﱠﻪ ﻴﺠﻌل ﺼﺩﺭﻩ ﻀﻴ ﹰﺎ ﺤﺭ ﺎ ﻜﺄﻨ ﺎ ﻴ ﺩ ِـﻲ ﺍﻟ ـ ﺎﺀ
ﺴ ﻤ ِ ِ ﻠ ْ ﻘ ﺠ ﹶ َ ﱠ ﻤ ﺼﻌ ﻓ
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9. ﻭﻗﻭﻟﻪ: ﺃﺤ ِ ﹸﻭﺍ ﺇﻥ ﺍﷲ ﻴﺤ ﺍﻟﻤﺤﺴ ِﻴﻥ ،ﻭﺃﻗ ِـ ﹸﻭﺍ ﺇﻥ
َ ﹾﺴ ﻁ ِ ﻭَ ﺴﻨ ِ ِ َ ﺏ ﹾ ِ ﻨ
ﺍﷲ ﻴﺤ ﺍﻟﻤﻘﺴ ِﻴﻥ ،ﻓ ﺎ ﺍﺴﺘ ﹶﺎ ﻭﺍ ﻟﻜﻡ ﹶﺎﺴﺘ ِﻴ ﻭﺍ ﻟﻬﻡ ﺇﻥ
ﹶ ﻤ ﹶ ﻘ ﻤ ﹶ ﹸ ﻓ ﹶﻘ ﻤ ﹶ ِ َ ِ ﺏ ﹾ ﹾ ِﻁ
ﺍﷲ ﻴﺤ ـﺏ ﺍﻟﻤﺘﻘ ـﻴﻥ ،ﺇﻥ ﺍﷲ ﻴﺤ ـﺏ ﺍﻟﺘ ـ ﺍ ِﻴﻥ ﻭﻴﺤ ـﺏ
ِ ِ َ ـ ﱠـ ﻭ ﺒ ِ ـ َ ِ ـ ﹾ ﱠ ِـ
ﺍﻟﻤﺘﻁﻬ ِﻴﻥ ﻭﻗﻭﻟﻪ: ﻗل ِﻥ ﻜﻨﹾـﺘﻡ ﺘﺤ ـﻭﻥ ﺍﷲ ﹶـﺎﺘﺒ ﻭ ِﻲ
ﹸ ْ ﺇ ﹸ ﹸ ﹸ ِﺒ َ ﻓ ﱠ ِﻌ ﻨ ﹾ ﹶ ﹶ ﺭ
ﻴﺤﺒﺒﻜﻡ ﺍﷲ ﻭﻗﻭﻟـﻪ: ﻓ ـﻭﻑ ـﺄ ِﻲ ﺍﷲ ﺒ ﹶـﻭﻡ ﻴ ِـﺒﻬﻡ
ُ ِ ﻘ ٍ ﺤ ﹶﺴ ﹶ ﻴ ْﺘ ِ ﹸ ُ
ﻭﻴﺤ ﻭﻨﻪ ﻭﻗﻭﻟﻪ: ﺇﻥ ﺍﷲ ﻴﺤ ﺍﻟ ِﻴﻥ ﻴ ﹶﺎﺘﹸﻭ ِ ـﻲ ـ ِﻴﻠﻪ
ﺴ ﺒ ِِ ِ ِ َ ﺏ ﱠﺫ ﻘ ِﻠ ﻥ ﻓ ِ ﺒ ﹶ
ﺼ ﺎ ﻜﺄﻨﻬﻡ ﺒﻨ ﺎﻥ ﻤﺭ ﻭﺹ ﻭﻗﻭﻟﻪ: ﻭﻫﻭ ﺍﻟﻐ ﹸﻭﺭ ﺍﻟﻭﺩﻭﺩ
ﹾ ﹶﻔ ﹾ ﻔ ﹶ َ ﱠ ﹾﻴ ﺼ
ﻭﻗﻭﻟﻪ: ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭ ِﻴﻡ ،ﺭﺒ ﹶﺎ ِ ﻌﺕ ﻜ ﱠ ﹶـﻲﺀ
ﻨ ﻭﺴ ﹶ ﹸل ﺸ ٍ ِ ِ ِ ِ ﺤ ِ
ﺭﺤﻤﺔ ﻭﻋﻠ ﺎ ،ﻭ ﹶﺎﻥ ِـﺎﻟﻤﺅﻤ ِﻴﻥ ﺭ ِﻴ ـﺎ ،ﻭﺭﺤﻤ ِـﻲ
ﺘ ﻜ ﺒ ﹾ ِ ْ ﻨ ﺤ ﻤ ﹰ ِ ﹾﻤ
ﻭﺴﻌﺕ ﻜ ﱠ ﺸﻲ ٍ ،ﻜﺘ ﺭﺒﻜﻡ ﻋ ﹶﻰ ﻨﻔ ِ ِ ﺍﻟﺭﺤ ﺔ ،ﻭﻫﻭ
ﹶ ﹶﺏ ﹸ ﻠ ﹶ ﹾﺴﻪ ﻤ ﹶ ِ ﹾ ﹸل ﹶ ﺀ
ﺍﻟﻐ ﹸﻭﺭ ﺍﻟﺭ ِﻴﻡ ،ﹶﺎﷲ ﺨﻴﺭ ﺎﻓ ﹰﺎ ﻭﻫﻭ ﺃﺭﺤﻡ ﺍﻟـ ﺍﺤ ِﻴﻥ
ﻓ ُ ﹶ ﺤ ِﻅ َ ﺭ ِ ﻤ ﹾ ﹶ ﻔ ﺤ
ﻭﻗﻭﻟﻪ: ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ ﻭﺭ ﻭﺍ ﻋﻨﻪ ﻭﻗﻭﻟﻪ: ﻭ ﻥ ﻴﻘ ﹸـل
ﻤ ﹾﺘ ْ ُ ِ ﹾ ﻀ ﹾ
ﻤﺅﻤ ﹰﺎ ﻤﺘﻌﻤ ﺍ ﻓﺠ ﺍ ُﻩ ﺠﻬﻨﻡ ﹶﺎﻟ ﺍ ِﻴ ﺎ ﻭﻏ ِـﺏ ﺍﷲ ﻋﻠﻴـﻪ
ِ ْ ﻨ ﹶ ﺩ ﹶ ﺯ ﺅ ﱠ ﺨ ِ ﺩ ﻓ ﻬ ﹶ ﻀ ُ ﹶ ِ
ﻟ ﻨﻪ ﻭﻗﻭﻟﻪ: ﺫ ِ ﺒﺄ ﱠﻬﻡ ﺍﺘﺒ ﻭﺍ ﺎ ﺃﺴـﺨﻁ ﺍﷲ ﻭﻜﺭ ـﻭﺍ
ﹶ ﹶ َ ﹶ ِﻫ ﹶﻟﻙ ِ َﻨ ﱠ ﻌ ﻤ َ ﻭ ﹶﻌ ﹶ
ﺭﻀ ﺍﻨﻪ ﻭﻗﻭﻟﻪ: ﻓﻠ ﺎ ﺁﺴ ﹸﻭ ﹶﺎ ﺍﻨﺘﻘﻤ ﹶﺎ ﻤﻨﻬﻡ ﻭﻗﻭﻟﻪ: ﻭﻟ ِﻥ
ﹶﻜ ﹶ ﹶ ﻤ ﻔ ﻨ ﹶ ﹶ ﻨ ِ ﹾ ِ ﻭ ﹶ
ﻜ ِ ﺍﷲ ﺍﻨﺒ ﺎﺜﻬﻡ ﻓﺜﺒﻁﻬﻡ ﻭﻗﻭﻟﻪ: ﻜﺒ ﻤﻘ ﹰـﺎ ِﻨـﺩ ﺍﷲ َﻥ
ﹶ ﺭ ﹾﺘ ﻋ ِ ﺃ ﹶ ﺭ ﻩ ُ ِﻌ ﹶ ﹶ ﹶ ﹶ
ﺘ ﹸﻭﹸﻭﺍ ﺎ ﻻ ﺘﻔﻌﹸﻭﻥ ﻭﻗﻭﻟﻪ: ﻫل ﻴﻨﻅ ﻭﻥ ﺇﻻ َﻥ ﻴﺄﺘﻴﻬﻡ ﺍﷲ
ْ ﹾ ﹸﺭ ِ ﱠ ﺃ ُ ِ ْ ﹶﻘ ﻟ ﻤ ﹶ ﹶ ﹾ ﻠ
ِﻲ ﻅﻠ ٍ ﻤﻥ ﺍﻟﻐ ﺎﻡ ﺍﻟ ﻼ ِﻜﺔ ﻭﻗﻀﻲ ﺍﻷﻤﺭ ﻭﻗﻭﻟـﻪ: ـل
ﻫ ْ ﻓ ﹸ ﹶل ﹾ ﹶﻤ ِ ﻭ ﹾﻤ ﹶﺌ ﹶ ﹸ ﹸ ِ
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10. ﻨﻅ ﻭﻥ ﺇﻻ َﻥ ﺘﺄ ِﻴﻬﻡ ﺍﻟ ﻼ ِﻜﺔ ﺃﻭ ﻴﺄﺘﻲ ﺭﺒﻙ ﺃﻭ ﻴﺄﺘﻲ ﺒﻌـﺽ
ﻴ ﹸﺭ ِ ﱠ ﺃ ﹶ ْﺘ ﹾﻤ ﹶﺌ ﹶ ﹸ َ ِ ْ َ ِ ْ
ﺁ ﺎﺕ ﺭﺒﻙ ،ﻜﻼ ﺇ ﹶﺍ ﺩﻜﺕ ﺍﻷﺭﺽ ﺩ ﺎ ﺩ ـﺎ ﻭ ـﺎﺀ ﺭ ـﻙ
ﹶ ﱠ ِﺫ ﱠ ِ َ ﻜ ﻜ ﺠ ﺒ ﻴ ِ
ﺍﻟﻤﻠﻙ ﺼ ﺎ ﺼ ﺎ ،ﻭﻴﻭﻡ ﺘﺸ ﱠﻕ ﺍﻟﺴ ﺎﺀ ِﺎﻟﻐ ـﺎﻡ ﻭ ﹸـﺯل
ﹶ ﹶﻘ ﹸ ﻤ ﺒ ﹾ ﹶﻤ ِ ﻨ َ ﻭ ﹾ ﹶ ﻔ ﻔ
ﺍﻟ ﻼ ِﻜﺔ ﺘﻨ ِﻴﻼ ﻭﻗﻭﻟﻪ: ﺒ ﹶـﻰ ﻭﺠـﻪ ﺭ ـﻙ ﹸﻭ ﺍﻟ ـﻼ ِ
ﺒ ﺫ ﹾﺠ ﹶل ﻭﻴ ﻘ ﹾﻤ ﹶﺌ ﹶ ﹸ ﹶ ﹾﺯ ﹰ
ﺍﻹﻜ ﺍﻡ ،ﻜ ﱡ ﺸﻲ ٍ ﺎﻟﻙ ﺇﻻ ﻭﺠﻬﻪ ﻭﻗﻭﻟﻪ: ﺎ ﻨ َ ﻥ
ﻤ ﻤ ﹶﻌﻙ ﺃ ﹸل ﹶ ﺀ ﻫ ِ ِ ﱠ ﻭ ِ ﹾﺭ ِ
ﺘﺴﺠ ﻟ ﺎ ﺨﻠﻘﺕ ﺒﻴﺩﻱ ،ﻭ ﹶﺎﻟﺕ ﺍﻟﻴ ﻭﺩ ﻴﺩ ﺍﷲ ﻤﻐﹸﻭﻟﺔ ﻏﻠﺕ
ﻗ ﹶ ِ ﹾ ﻬ ِ ﹾﻠ ﹶ ﹲ ﹸﱠ ﹾ ﹶ ﺩ ِ ﻤ ﹶ ﹶ ﹾ ﹸ ِ
ﺃﻴ ِﻴﻬﻡ ﻭﻟﻌ ﹸﻭﺍ ﺒ ﺎ ﹶﺎﹸﻭﺍ ﺒل ﻴ ﺍﻩ ﻤﺒ ـﻭﻁ ﹶﺎﻥ ﻨ ِـﻕ ﻜﻴـﻑ
َ ﺩ ِ ﹸ ِﻨ ِﻤ ﻗ ﻟ ْ ﺩ ﺴ ﹶﺘ ِ ﻴ ﻔ ﹸ ﹶ ﹶ
ﻴ ﹶﺎﺀ ﻭﻗﻭﻟﻪ: ﺍﺼﺒﺭ ﻟﺤﻜﻡ ﺭﺒﻙ ﻓ ِﻨ ﺒﺄﻋﻴﻨ ﹶﺎ ،ﻭﺤﻤﻠ ﹶﺎﻩ
ﹾﻨ ﻭ ِ ِ ﹾ ِ ﹶﺈ ﱠﻙ ِ َ ِ ﻨ ﺸ
ﻋ ﹶﻰ ﹶﺍﺕ ﺃﻟ ﺍﺡ ﻭﺩﺴﺭ ﺘﺠ ِﻱ ﺒﺄﻋﻴﻨ ﹶﺎ ﺠ ﺍﺀ ﻟﻤﻥ ﹶﺎﻥ ﻜﻔﺭ،
ﻠ ﺫ ِ َ ﹾﻭ ٍ ٍ ﹶ ﺭ ِ َ ِ ﻨ ﺯ ﱢ ﻜ ﹸ ِ
ﻭﺃﻟﻘﻴﺕ ﻠﻴ ﻤﺤﺒﺔ ﻤ ﱢﻲ ِ ﺘﺼﻨ ﻋ ﹶﻰ ﻋﻴ ِﻲ ﻭﻗﻭﻟﻪ: ﻗﺩ
ﹶ َﹾ ﹶ ﹸ ﻋ ﹶ ﻙ ﹰ ﻨ ﻭﻟ ﹸ ﹶﻊ ﻠ ﻨ
ﺴﻤﻊ ﺍﷲ ﻗﻭل ﺍﻟ ِﻲ ﺘ ﺎﺩﻟﻙ ِﻲ ﺯﻭﺠ ﺎ ﻭﺘﺸﺘ ِﻲ ﺇ ﹶﻰ ﺍﷲ ﺍﷲ
ِﻭ ُ ُ ِ ﹶ َ ﱠﺘ ﹸﺠ ِﹸ ﻓ ِ ﻬ ﹶ ﹾ ﹶﻜ ِﻟ
ﻴﺴﻤﻊ ﺘ ﺎﻭﺭ ﹸﻤﺎ ﺇﻥ ﺍﷲ ﺴ ِﻴﻊ ﺒ ِﻴﺭ ﻭﻗﻭﻟﻪ: ﻟﻘﺩ ﺴﻤﻊ ﺍﷲ
ﹶﹶ ُ ِ ﹶ ﺤ ﻜ ِ َ ﻤ ﺼ
ﻗﻭل ﺍﻟ ِﻴﻥ ﹶﺎﹸﻭﺍ ﺇﻥ ﺍﷲ ﻓ ِﻴﺭ ﻭﻨﺤﻥ ﺃﻏﻨ ﺎﺀ ،ﺃﻡ ﻴﺤ ـ ﻭﻥ
َ ﺴ ﺒ ﹶ َ ﱠﺫ ﻗ ﻟ ِ َ ﹶﻘ ﹶ َ ﹾ ِﻴ
ﺃ ﱠﺎ ﻻ ﻨﺴﻤﻊ ﺴﺭﻫﻡ ﻨﺠ ﺍ ﻡ ﺒ ﹶﻰ ﻭﺭﺴﻠ ﹶﺎ ﹶـﺩﻴﻬﻡ ﻴﻜﺘ ـﻭﻥ
َﻨ ﹶ ﹶ ِ ﻭ ﹶ ﻭ ﻫ ﻠ ﹸﻨ ﻟ ِ ﹾ ﹸﺒ
ﻭﻗﻭﻟﻪ: ﺇﻨ ِﻲ ﻤﻌﻜ ﺎ ﺃﺴﻤﻊ ﻭﺃ ﻯ ﻭﻗﻭﻟﻪ: ﺃﻟﻡ ﻴﻌﻠﻡ ﺒﺄﻥ ﺍﷲ
َﹶ ﹶ َ َِ ِ ﱠﻨ ﹸﻤ َ َ ﺭ
ﻴ ﻯ ،ﺍﻟ ِﻱ ﻴ ﺍﻙ ِﻴﻥ ﺘ ﹸﻭﻡ ﺘﻘﻠﺒﻙ ِﻲ ﺍﻟ ﺎﺠ ِﻴﻥ ﺇ ﱠﻪ ﻫﻭ
ﱠﺫ ﺭ ﺤ ﹶﻘ ﻭ ﹶ ﹶﱡ ﻓ ﺴ ِﺩ ِ ﻨ ﺭ
ﺍﻟﺴ ِﻴﻊ ﺍﻟﻌ ِﻴﻡ ،ﻭﻗل ﺍﻋﻤﹸﻭﺍ ﻓﺴﻴ ﻯ ﺍﷲ ﻠﻜﻡ ﻭﺭ ـﻭﹸﻪ
ُ ﻋ ﻤ ﹶ ﹸ ﺴ ﻟ ﹸ ِ ﻠ ﹶ ﺭ ﻤ ﹾ ﻠ
ﺍﻟﻤﺅﻤ ﹸﻭﻥ ﻭﻗﻭﻟﻪ: ﻭﻫﻭ ﺸ ِﻴﺩ ﺍﻟﻤ ﺎل ﻭﻗﻭﻟﻪ: ﻜ ﻭﺍ
ﻭ ﻤ ﹶﺭ ﹶﺩ ﹾ ِ ﺤ ِ ﻭ ﹾ ِ ْ ﻨ
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11. ﻜ ﺍﷲ ﺍﷲ ﺨﻴﺭ ﺍﻟ ﺎﻜ ِﻴﻥ ﻭﻗﻭﻟـﻪ: ﻭﻤ ﹶـ ﻭﺍ ﻤﻜﹾـ ﺍ
ﻜ ﺭ ﺭ ﻭ ﻤ ﹶﺭ ُ ﻭ ُ ﹶ ﹾ ﻤ ِﺭ
ﻭﻤﻜﺭ ﹶﺎ ﻤﻜ ﺍ ﻭﻫﻡ ﻻ ﻴﺸﻌ ﻭﻥ ﻭﻗﻭﻟﻪ: ﺇﻨﻬﻡ ﻴ ِﻴ ﻭﻥ ﻜﻴـ ﺍ
ِ ﱠ ﻜ ﺩ ﹶ ﺩ ﹶ ﻨ ﹾ ﺭ ﹶ ﹾ ﺭ
ﻭﺃ ِﻴﺩ ﻜﻴ ﺍ ﻭﻗﻭﻟﻪ: ِﻥ ﺘﺒ ﻭﺍ ﺨﻴ ﺍ ﺃﻭ ﺘﺨ ﹸﻭﻩ ﺃﻭ ﺘﻌ ﹸﻭﺍ ﻥ
ﺇ ﹸ ﺩ ﹶ ﺭ َ ﹸ ﹾ ﻔ َ ﹶ ﻔ ﻋ َ ﻜ ﹶ ﺩ
ﻭﺀ ﻓﺈﻥ ﺍﷲ ﹶﺎﻥ ﻋﻔ ﺍ ﻗ ِﻴ ﺍ ،ﻭﻟﻴﻌ ﹸـﻭﺍ ﻭﻟﻴﺼـﻔ ﻭﺍ ﺃﻻ
ﹶﺤ َ ﹶ ﹾ ﹾ ﻔ ﺴ ٍ ﹶ ِ َ ﻜ ﹸ ﻭ ﹶﺩ ﺭ
ﺘﺤ ﻭﻥ َﻥ ﻴﻐﻔﺭ ﺍﷲ ﻟﻜﻡ ﺍﷲ ﻏ ﹸﻭﺭ ﺭ ِـﻴﻡ ﻭﻗﻭﻟـﻪ: ﻭﷲ
ِ ﹸ ِﺒ ﺃ ﹾ ِ ُ ﹶ ﹸ ﻭ ُ ﹶﻔ ﺤ
ﺍﻟﻌ ﺓ ﻭﻟﺭ ﻭﻟﻪ ﻭﻟﻠﻤﺅﻤ ِﻴﻥ ﻭﻗﻭﻟﻪ ﻋﻥ ﺇﺒﻠـﻴﺱ: ﻓﺒﻌﺯ ِـﻙ
ﹶ ِ ِ ﺘ ﹾ ِ ﺯ ﹸ ِ ﺴ ِ ِ ِ ﹾ ِ ْ ﻨ
ﻷﻏﻭﻴﻨﻬﻡ ﺃﺠﻤ ِﻴﻥ ﻭﻗﻭﻟﻪ: ﺘ ﺎﺭﻙ ﺍﺴﻡ ﺭ ـﻙ ِﻱ ﺍﻟ ـﻼ ِ
ﹶﺒ ﺒ ﺫ ﹾﺠ ﹶل ُ ﹾ ِ ﱠ َ ﻌ
ﺍﻹﻜ ﺍﻡ ﻭﻗﻭﻟﻪ: ﹶﺎﻋﺒﺩﻩ ﺍﺼﻁﺒﺭ ﻟﻌ ﺎﺩﺘﻪ ـل ﺘﻌ ﹶـﻡ ﹶـﻪ
ﻓ ﻭ ﹶ ِ ِ ِ ﺒ ِ ِ ﻫ ْ ﹶ ﻠ ﻟ ﻭ ِ ﹾﺭ ِ
ﺴﻤ ﺎ ،ﻭﻟﻡ ﻴ ﹸﻥ ﱠﻪ ﻜﻔ ﺍ ﺃﺤﺩ ،ﻓﻼ ﺘﺠﻌﹸـﻭﺍ ﷲ ﺃﻨﹾـ ﺍ ﺍ
ِ َ ﺩﺩ ﹶ ﹶ ﹶ ﻠ ﹶ ﻜ ﻟ ﹸ ﹸﻭ َ ِ ﻴ
ﻭﺃﻨﺘﻡ ﺘﻌﻠ ﻭﻥ ،ﻭﻤﻥ ﺍﻟ ﱠﺎﺱ ﻥ ﻴﺘﺨﺫ ِﻥ ﻭﻥ ﺍﷲ ﺃﻨﹾـ ﺍ ﺍ
ِ ﻨ ِ ﻤ ﱠ ِ ﹸ ﻤ ﺩ ِ ِ َ ﺩ ﺩ َ ﹾ ﹸ ﹶ ﹶﻤ
ﻴﺤ ﻭﻨﻬﻡ ﻜﺤ ﺍﷲ ،ﻭﻗل ﺍﻟﺤﻤﺩ ﷲ ﺍﻟ ِﻱ ﻟﻡ ﻴﺘﺨﺫ ﻭﻟ ﺍ ﻭﻟﻡ
ﹸ ِ ﹾ ِ ﱠﺫ ﹶ ﱠ ِ ﹾ ﹶ ﺩ ﹶ ِ ﺒ ﹶ ﹶ ﺏ ِ
ﻴ ﹸﻥ ﱠﻪ ﺸ ِﻴﻙ ِﻲ ﺍﻟﻤﻠﻙ ﻭﻟﻡ ﻴ ﹸﻥ ﱠﻪ ﻭﻟﻲ ﻤﻥ ﺍﻟـ ﱡل ﻭﻜ ـﺭﻩ
ﻜ ﻟ ﹶﺭ ﻓ ﹾ ﹾ ِ ﹶ ﻜ ﻟ ِ ﺫ ﱢ ﹶﺒ
ﺘﻜ ِﻴ ﺍ ،ﻴﺴ ﺢ ﷲ ﺎ ِﻲ ﺍﻟﺴ ﺎ ﺍﺕ ﻭ ﺎ ِـﻲ ﺍﻷﺭ ِ ﹶـﻪ
َ ﺽ ﻟ ﻤ ﻭ ِ ﻤ ﻓ ﺒ ِ ﻤ ﻓ ﹶ ﹾﺒ ﺭ
ﺍﻟﻤﻠﻙ ﻭﻟﻪ ﺍﻟﺤﻤﺩ ﻭﻫﻭ ﻋ ﹶﻰ ﻜ ﱢ ﺸﻲ ٍ ﻗ ِﻴﺭ ،ﺘ ﺎﺭﻙ ﺍﱠـ ِﻱ
ﹶﺒ ﻟ ﺫ ﹾ ﹾ ﹶ ﹾ ﻠ ﹸل ﹶ ﺀ ﹶﺩ
ﻨﺯل ﺍﻟﻔﺭ ﹶﺎﻥ ﻋ ﹶﻰ ﻋﺒﺩﻩ ﻟﻴ ﹸﻭﻥ ﻟﻠ ﺎﻟ ِﻴﻥ ﻨ ِﻴ ﺍ ﺍﻟ ِﻱ ﻟﻪ ﻤﻠﹾـﻙ
ﹶ َ ﹾ ﹸ ﻗ ﻠ ِ ِ ِ ﻜ ِ ﹾ ﻌ ﹶ ﻤ ﹶ ﺫ ﺭ ﱠ ﺫ ﹶ
ﺍﻟﺴ ﺎ ﺍﺕ ﺍﻷﺭ ِ ﻭﻟﻡ ﻴﺘﺨﺫ ﻭﻟ ﺍ ﻭﻟﻡ ﻴ ﹸﻥ ﱠﻪ ﹶـ ِﻴﻙ ِـﻲ
ﻤ ﻭ ِ ﻭ َ ﺽ ﹶ ﱠ ِ ﹾ ﹶﺩ ﹶ ﻜ ﻟ ﺸ ﺭ ﻓ
ﺍﻟﻤﻠﻙ ﺨﻠﻕ ﻜ ﱠ ﺸﻲ ٍ ﻓﻘﺩ ﻩ ﺘﻘ ِﻴ ﺍ ،ﺎ ﺍﺘﺨﺫ ﺍﷲ ِﻥ ﻟ ٍ
ﻤ ﱠ ﹶ ﹶ ُ ﻤ ﻭ ﹶﺩ ﹾ ﹾ ِ ﻭ ﹶ ﹶ ﹶ ﹸل ﹶ ﺀ ﹶ ﹶ ﺭ ﹶ ﹾﺩ ﺭ
ﻭ ﺎ ﹶﺎﻥ ﻤﻌﻪ ﻤﻥ ِﻟ ٍ ﺇ ﹰﺍ ﻟﺫ ﻜ ﱡ ﺇ ﹶـﻪ ﺒ ـﺎ ﺨ ﹶـﻕ ﻭﻟ ـﻼ
ﻤ ﻜ ِ ﺇ ﹶﻪ ِﺫ ﱠ ﹶﻫﺏ ﹸل ِﻟ ٍ ِﻤ ﹶﻠ ﹶ ﹶﻌ ﹶ
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12. ﺒﻌﻀﻬﻡ ﻋ ﹶﻰ ﺒﻌﺽ ﺴﺒ ﺎﻥ ﺍﷲ ﻋ ﺎ ﻴﺼ ﹸﻭﻥ ـﺎﻟﻡ ﺍﻟﻐﻴـﺏ
ﻠ ٍ ﺤ ِ ﻤ ِ ﻔ ﻋ ِ ِ ﹾ ﹶ ِ
ﺍﻟﺸ ﺎﺩﺓ ﻓﺘ ﺎ ﹶﻰ ﻋ ﺎ ﻴﺸﺭ ﹸﻭﻥ ،ﻓﻼ ﺘﻀﺭ ﻭﺍ ﷲ ﺍﻷﻤ ﹶـﺎل
ِ ﺜ َ ﹶ ﹶ ﹶ ِ ﺒ ﻭ ﱠﻬ ِ ﹶ ﹶﻌ ﻟ ﻤ ﹾ ِﻜ
ﺇﻥ ﺍﷲ ﻴﻌﻠﻡ ﻭﺃﻨﺘﻡ ﻻ ﺘﻌﻠ ﻭﻥ ﻗل ﺇﻨ ﺎ ﺤﺭﻡ ﺭﺒﻲ ﺍﻟﻔ ﺍ ِﺵ
ﹸ ْ ِ ﱠﻤ ﹾ ﹶﻭ ﺤ ﹶ ِ َ ﹶ َ ﹾ ﹸ ﹶ ﹶ ﹶﻤ
ﺎ ﻅ ﻤﻨ ﺎ ﻭ ﺎ ﻁ ﺍﻹﺜﹾـﻡ ﺍﻟﺒﻐﹾـﻲ ﺒﻐﻴـﺭ ﺍﻟ ـﻕ ﻭَﻥ
ﻤ ﹶﻬﺭ ِ ﹾﻬ ﻤ ﺒ ﹶﻥ ﻭ ِ ﻭ ﹾ ِ ﹶ ِ ﹾﺤ ﱢ ﺃ
ﺘﺸﺭ ﹸﻭﺍ ِﺎﷲ ﺎ ﻟﻡ ﻴﻨﺯل ﺒﻪ ﺴﻠ ﹶﺎ ﹰﺎ ﻭَﻥ ﺘ ﹸﻭﹸﻭﺍ ﻋ ﹶﻰ ﺍﷲ ـﺎ
ِﻤ ﹸ ﹾ ِﻜ ﺒ ِ ﻤ ﹶ ﹶ ِ ِ ْ ﹾﻁ ﻨ ﺃ ﹶ ﻘ ﻟ ﻠ
ﻻ ﺘﻌﻠﻤﻭﻥ.
ﹶ ﹶ ﹶ
ﻭﻗﻭﻟﻪ: ﺍﻟ ﺤﻤﻥ ﻋ ﹶﻰ ﺍﻟ ـﺭﺵ ﺍﺴـﺘ ﻯ ﻓـﻲ ﺴـﺒﻌﺔ
ﹶﻭ ﺭ ﻠ ﹾﻌ ِ
ﻤﻭﺍﻀﻊ: ﻓﻲ ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ ﻗﻭﻟﻪ: ﺇﻥ ﺭ ﻜﻡ ﺍﷲ ﺍﻟ ِﻱ ﺨﻠﻕ
ِ ﺒ ﹸ ُ ﱠﺫ ﹶ ﹶ ﹶ
ﺍﻟﺴ ﺎ ﺍﺕ ﺍﻷﺭ ِ ﻲ ﺴﺘﺔ ﺃ ﺎﻡ ﺜ ﺍﺴﺘ ﻯ ﻋ ﹶﻰ ﺍﻟ ـﺭﺵ
ﻤ ﻭ ِ ﻭ َ ﺽ ﻓ ِ ﱠ ِ َﻴ ٍ ﹸﻡ ﹶﻭ ﻠ ﹾﻌ ِ
ﻭﻗﺎل ﻓﻲ ﺴﻭﺭﺓ ﻴﻭﻨﺱ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ: ﺇﻥ ﺭ ﻜﻡ ﺍﷲ ﺍﻟ ِﻱ ﺨﻠﻕ
ِ ﺒ ﹸ ُ ﱠﺫ ﹶ ﹶ ﹶ
ﺍﻟﺴ ﺎ ﺍﺕ ﺍﻷﺭﺽ ِﻲ ﺴﺘﺔ ﺃ ﺎﻡ ﺜ ﺍﺴﺘ ﻯ ﻋ ﹶﻰ ﺍﻟ ـﺭﺵ
ﻤ ﻭ ِ ﻭ َ ﻓ ِ ﱠ ِ َﻴ ٍ ﹸﻡ ﹶﻭ ﻠ ﹾﻌ ِ
ﻭﻗﺎل ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺭﻋﺩ: ﺍﷲ ﺍﻟ ِﻱ ﻓ ﺍﻟﺴ ﺎ ﺍﺕ ِﻐﻴ ِ ﻋﻤﺩ
ُ ﱠﺫ ﺭ ﹶﻊ ﻤ ﻭ ِ ﺒ ﹶ ﺭ ٍ
ﺘﺭﻭﻨ ﺎ ﺜ ﺍﺴﺘ ﻯ ﻋ ﹶﻰ ﺍﻟﻌﺭﺵ ﻭﻗﺎل ﻓـﻲ ﺴـﻭﺭﺓ ﻁـﻪ:
ﹶ ﹶﻬ ﹸﻡ ﹶﻭ ﻠ ﹾ ِ
ﺍﻟ ﺤﻤﻥ ﻋ ﹶﻰ ﺍﻟﻌﺭﺵ ﺍﺴﺘ ﻯ ﻭﻗﺎل ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﻔﺭﻗﺎﻥ: ﺜ
ﹸﻡ ﺭ ﻠ ﹾ ِ ﹶﻭ
ﺍﺴﺘ ﻯ ﻋ ﹶﻰ ﺍﻟﻌﺭﺵ ﺍﻟ ﺤﻤﻥ ﻭﻗﺎل ﻓﻲ ﺴﻭﺭﺓ ﺃﻟﻡ ﺍﻟﺴـﺠﺩﺓ:
ﹶﻭ ﻠ ﹾ ِ ﺭ
ﺍﷲ ﺍﻟ ِﻱ ﺨﻠﻕ ﺍﻟﺴ ﺎ ﺍﺕ ﺍﻷﺭ ﻭ ﺎ ﺒﻴﻨﻬ ﺎ ِﻲ ﺴﺘﺔ ﺃ ﺎﻡ
ُ ﱠﺫ ﹶ ﹶ ﹶ ﻤ ﻭ ِ ﻭ َ ﺽ ﻤ ﹶ ﻤ ﻓ ِ ﱠ ِ َﻴ ٍ
ﺜ ﺍﺴﺘ ﻯ ﻋ ﹶﻰ ﺍﻟﻌﺭﺵ ﻭﻗﺎل ﻓﻲ ﺴﻭﺭﺓ ﺍﻟﺤﺩﻴﺩ: ﻫﻭ ﺍﻟ ِﻱ
ﱠﺫ ﹸﻡ ﹶﻭ ﻠ ﹾ ِ
ﺨﻠﻕ ﺍﻟﺴ ﺎ ﺍﺕ ﺍﻷﺭ ِ ﻲ ﺴﺘﺔ ﺃ ﺎﻡ ﹸـﻡ ﺍﺴـﺘ ﻯ ﻋ ﹶـﻰ
ﹶﻭ ﻠ ﹶ ﹶ ﹶ ﻤ ﻭ ِ ﻭ َ ﺽ ﻓ ِ ﱠ ِ َﻴ ٍ ﺜ
ﺍﻟﻌﺭﺵ.
ﹾِ
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13. ﻭﻗﻭﻟﻪ: ﺎ ِﻴ ﻰ ﺇ ﱢﻲ ﻤﺘ ﱢﻴﻙ ﻭ ﺍﻓﻌﻙ ﺇﻟﻲ ،ل ﻓﻌﻪ
ﺒ ﺭﹶ ﻴ ﻋ ﺴ ِﻨ ﹶﻭﻓ ﺭ ِ ِ ﹶ
ﺍﷲ ِﻟﻴ ِِ ،ﻟﻴ ِ ﻴﺼﻌﺩ ﺍﻟﻜﻠﻡ ﺍﻟ ﱠ ﺏ ﺍﻟﻌﻤل ﺍﻟ ﺎﻟﺢ ﻴﺭﻓﻌﻪ،
ﺇ ﹶ ﻪ ﹾ ﹶ ِ ﻁﻴ ﻭ ﹾ ُ ﺼ ِ ﹶ ُ ﺇ ﹶ ﻪ
ﺎ ﺎ ﺎﻥ ﺍﺒﻥ ِﻲ ﺼﺭ ﺎ ﻟﻌﱢـﻲ ﺃﺒﹸـﻎ ﺍﻷﺴـ ﺎﺏ ﺃﺴـ ﺎ
ﺒ َ ﺒﺏ َ ﻠ ﹸ ﺤ ﱠ ﻠ ﻴ ﻫﻤ ِ ﻟ
ﺍﻟﺴ ﺎ ﺍﺕ ﻓﺄﻁ ِ ﺇ ﹶﻰ ِﻟ ِ ﻭ ﻰ ﻭﺇ ﱢﻲ ﻷﻅ ﱡﻪ ﹶﺎﺫ ﺎ ،ﺃﻤﻨ ﹸﻡ
َ ِ ﹾﺘ ﻤ ﻭ ِ ﹶ َ ﱠﻠﻊ ِﻟ ﺇ ﹶﻪ ﻤ ﺴ ِﻨ َ ﹸﻨ ﻜ ِﺒ
ﻥ ِﻲ ﺍﻟﺴ ﺎﺀ َﻥ ﺨ ِﻑ ﺒ ﹸﻡ ﺍﻷﺭ ﻓﺈ ﹶﺍ ﻫﻲ ﺘ ﻭﺭﻡ ﺃﻤﻨ ﹸﻡ
ﻤ ِ ﺃ ﻴ ﹾﺴ ﹶ ِﻜ َ ﺽ ﹶ ِﺫ ِ ﹶﻤ ِ َ ﹾﺘ
َ ﻤ ﻓ
ﻥ ِﻲ ﺍﻟﺴ ﺎﺀ َﻥ ﻴﺭ ِل ﻋﻠﻴﻜﻡ ﺎﺼ ﺎ ﻓ ـﺘﻌﻠ ﻭ ﻜﻴـﻑ
ﻤ ِ ﺃ ﺴ َ ﹶ ﹸ ﺤ ِﺒ ﹶ ﺴ ﹶ ﹶ ﻤ ﻥ ﹶ ﹶ ﻤ ﻓ
ﻨ ِﻴﺭ ﻭﻗﻭﻟﻪ: ﻫﻭ ﺍﻟ ِﻱ ﺨﻠﻕ ﺍﻟﺴ ﺎ ﺍﺕ ﺍﻷﺭ ِ ﻲ ِـﺘﺔ
ﱠﺫ ﹶ ﹶ ﹶ ﻤ ﻭ ِ ﻭ َ ﺽ ﻓ ﺴ ﱠ ِ ﹶﺫ
ﺃ ﺎﻡ ﺜ ﺍﺴﺘ ﻯ ﻋ ﹶﻰ ﺍﻟﻌﺭﺵ ﻴﻌﻠﻡ ﺎ ﻴﻠﺞ ِـﻲ ﺍﻷﺭ ِ ﻭ ـﺎ
َ ﺽ ﻤ َﻴ ٍ ﹸﻡ ﹶﻭ ﻠ ﹾ ِ ﹶ ﻤ ِ ﻓ
ﻴﺨﺭﺝ ﻤﻨ ﺎ ﻭ ﺎ ﻴﻨﺯل ﻤﻥ ﺍﻟﺴ ﺎﺀ ﻭ ﺎ ﻴﻌﺭﺝ ِﻴ ﺎ ﻭﻫﻭ ﻤﻌﻜﻡ
ﹾ ِ ﹾﻬ ﻤ ﹾ ِ ُ ِ ﻤ ِ ﻤ ﻓ ﻬ ﹸ
ﺃﻴ ﺎ ﻜﻨﺘﻡ ﺍﷲ ﺒ ﺎ ﺘﻌﻤﹸﻭﻥ ﺒ ِﻴﺭ ،ﺎ ﻴ ﹸﻭﻥ ِﻥ ﻨﺠ ﻯ
ﻤ ﻜ ﻤ ﱠ ﻭ َ ﻥ ﻤ ﹸ ﹾ ﹸ ﻭ ُ ِﻤ ﹶ ﻠ ﺼ
ﺜﻼﺜ ٍ ﺇﻻ ﻫﻭ ﺍﺒﻌﻬﻡ ﻻ ﺨﻤ ٍ ﺇﻻ ﻫﻭ ﺎﺩﺴﻬﻡ ﻻ ﺃﺩ ﹶﻰ ِﻥ
ﹶ ﹶ ﹶﺔ ِ ﱠ ﺭ ِ ﻭ ﹶ ﹶ ﺴﺔ ِ ﱠ ﺴ ِ ﻭ ﹶ َ ﻨ ﻤ
ﺫ ِ ﻻ ﺃﻜﺜ ﺇﻻ ﻫﻭ ﻤﻌﻬﻡ ﺃﻴ ﺎ ﹶﺎ ﹸﻭﺍ ﺜ ﻴﻨﺒﺌ ﻡ ﺒ ﺎ ﻋﻤﹸﻭﺍ
ﹶﻟﻙ ﻭ ﹶ َ ﹾ ﹶﺭ ِ ﱠ َ ﻥ ﻤ ﻜ ﻨ ﹸﻡ ﹶ ُ ﻬ ِﻤ ِ ﻠ
ﻴﻭﻡ ﺍﻟﻘ ﺎﻤﺔ ﺇﻥ ﺍﷲ ﺒﻜ ﱢ ﺸﻲ ٍ ﻋ ِﻴﻡ.ﻭﻗﻭﻟﻪ: ﻻ ﺘﺤـﺯﻥ ﺇﻥ
ﹶ ﹶ ِ ﹾ ِﻴ ِ َ ِ ِ ﹸل ﹶ ﺀ ﻠ
ﺍﷲ ﻤﻌ ﹶﺎ ،ﺇﻨ ِﻲ ﻤﻌﻜ ﺎ ﺃﺴﻤﻊ ﻭﺃ ﻯ ،ﺇﻥ ﺍﷲ ﻤﻊ ﺍﱠـ ِﻴﻥ
ِ َ ﻟ ﺫ ِ ﱠﻨ ﹸﻤ َ َ ﺭ َ ﻨ
ﺍﺘﻘﻭﺍ ﺍﱠـ ِﻴﻥ ـﻡ ﻤﺤ ِـ ﹸﻭﻥ ،ﺍﺼـﺒ ﻭﺍ ﺇﻥ ﺍﷲ ـﻊ
ِﺭ ِ َ ﻤ ﻭ ﺴ ﻨ ﱠﹶ ﻭ ﻟ ﺫ ﻫ
ﺍﻟ ﺎﺒ ِﻴﻥ ،ﹶﻡ ﻥ ِﺌ ٍ ﻗ ِﻴﻠ ٍ ﻏﻠ ﺕ ِﺌﺔ ﻜ ِﻴـ ﹰ ِـﺈﺫﻥ ﺍﷲ
ﻜ ﻤ ﻓ َﺔ ﹶﻠ ﹶﺔ ﹶ ﹶﺒ ﹾ ﻓ َ ﹰ ﹶﺜ ﺭﺓ ﺒ ِ ﹾ ِ ِ ﺼ ِﺭ
ﺍﷲ ﻤﻊ ﺍﻟ ﺎﺒ ِﻴﻥ.
ﻭ ُ ﺼ ِﺭ
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14. ﻭﻗﻭﻟﻪ: ﻭﻤﻥ ﺃﺼﺩﻕ ﻤﻥ ﺍﷲ ﺤ ِﻴ ﹰﺎ ،ﻭﻤﻥ ﺃﺼﺩﻕ ِـﻥ
َ ﹸ ﻤ َ ﹸ ِ ِ ﺩ ﺜ
ﺍﷲ ِﻴﻼ ،ﻭﺇﺫ ﹶﺎل ﺍﷲ ﺎ ِﻴ ﻰ ﺍﺒﻥ ﻤﺭﻴﻡ ،ﻭﺘﻤﺕ ﻜ ِ ﺔ
ﹶ ﹾ ﹶﻠﻤ ﹸ ِﹾ ﻗ َ ُ ﻴ ﻋ ﺴ ِﻗ ﹰ
ﺭﺒﻙ ﺼﺩ ﹰﺎ ﻭﻋﺩﻻ ،ﻜﻠ ﺍﷲ ﻭ ﻰ ﺘﻜ ِﻴ ﺎ ،ﻤﻨ ﻡ ـﻥ
ﹾﻬ ﻤ ﻭ ﹶ ﱠﻡ ُ ﻤ ﺴ ﹶ ﹾ ﻠ ﻤ ِ ﻗ ﹰ
ﻜﻠ ﺍﷲ ،ﻭﻟ ﺎ ﺎﺀ ﻭ ﻰ ﻟ ِﻴ ﹶﺎﺘ ﹶﺎ ﻜﻠ ﻪ ﺭ ﻪ ،ﻭ ﹶﺎﺩﻴ ﹶﺎﻩ
ﻨ ﻨ ﹶﻤ ﺠ ﻤ ﺴ ِﻤ ﻘ ِﻨ ﻭ ﹶﱠﻤ ﺒ ﹶ ﱠﻡ ُ
ِﻥ ﺎﻨﺏ ﺍﻟ ﱡﻭﺭ ﺍﻷﻴﻤﻥ ﻭﻗﺭﺒ ﹶﺎﻩ ﻨﺠ ﺎ ،ﻭﺇﺫ ﹶـﺎ ﻯ ﺭ ـﻙ
ِﹾ ﻨ ﺩ ﺒ ﻤ ﺠ ِ ِ ﻁ ِ ِ ﹶ ﻨ ﹶ ِ ﻴ
ﻭ ﻰ ﺃ ِ ﺍﺌﺕ ﺍﻟﻘﻭﻡ ﺍﻟ ﱠﺎﻟ ِﻴﻥ ،ﻭ ﹶﺎ ﺍﻫ ﺎ ﺭﺒﻬ ﺎ ﺃﻟﻡ ﺃﻨﻬﻜ ﺎ
ﻨ ﺩ ﻤ ﻤ َ ﹶ َ ﹾ ﹸﻤ ﻤ ﺴ َﻥ ْ ِ ﹾ ﹶ ﻅ ِﻤ
ﻥ ﺘﻠﻜﻤﺎ ﺍﻟﺸﺠﺭﺓ ،ﻭﻴﻭﻡ ﻴ ﹶﺎ ِﻴﻬﻡ ﻓﻴ ﹸـﻭل ـﺎ ﹶﺍ ﺃﺠﺒـ ﹸﻡ
ﻨ ﺩ ِ ﹶ ﻘ ُ ﻤ ﺫ َ ﺘ ﱠ ِ ﻋ ِﹾ ﹸ
ﺍﻟﻤﺭﺴ ِﻴﻥ ،ﻭﺇﻥ ﺃﺤﺩ ﻤﻥ ﺍﻟﻤﺸﺭ ِﻴﻥ ﺍﺴﺘ ﺎﺭﻙ ﻓﺄ ِﺭﻩ ﺤ ﱠﻰ
َ ِﹾ ﹾ ِﻜ ﹶﺠ ﹶ َﺠ ﺘ ﹾ ﻠ
ﻴﺴﻤﻊ ﻜﻼ ﺍﷲ ،ﻭﻗﺩ ﹶﺎﻥ ﻓ ِﻴﻕ ﻤﻨﻬﻡ ﻴﺴﻤ ﻭﻥ ﻜﻼ ﺍﷲ ﺜ
ﹶ ﻜ ﹶ ﺭ ﹲ ﹾ ﻌ ﹶ ﹶﻡ ِ ﹸﻡ ﹶ ﹶﻡ ِ
ﻴﺤﺭ ﹸﻭﻨﻪ ِﻥ ﺒﻌﺩ ﺎ ﻋﻘﹸﻭﻩ ﻭﻫﻡ ﻴﻌﻠ ـﻭﻥ ،ﻴ ِﻴـ ﻭﻥ َﻥ
ﺭ ﺩ ﺃ ﻓ ﹶ ﻤ ِ ﻤ ﹶ ﻠ ﹶ ﻤ
ﻴﺒﺩﹸﻭﺍ ﻜﻼ ﺍﷲ ﹸل ﱠﻥ ﺘﺘﺒ ﻭ ﹶﺎ ﻜﺫ ِﻜﻡ ﹶـﺎل ﺍﷲ ِـﻥ ﻗﺒـل،
ﹶ ُ ﻟ ﹶ ﹶﻡ ِ ﻗ ﻟ ﹶ ﱠ ِﻌ ﻨ ﹶ ﹶ ﻟ ﹸ ﻗ َ ُ ﻤ
ﺍﺘل ﺎ ُﻭﺤﻲ ِﻟﻴ ِ ﻥ ﻜ ﹶﺎﺏ ﺭﺒﻙ ﻻ ﻤ ﺩل ِﻜ ِ ﺎ ِـ ِ ،ﺇﻥ
ِ ﻭ ﹾ ُ ﻤ ﺃ ِ ﺇ ﹶ ﻙ ﻤ ِﺘ ِ ﹶ ﺒ َ ﻟ ﹶﻠﻤ ﺘ ﻪ
ﻫ ﹶﺍ ﺍﻟﻘﺭﺁﻥ ﻴﻘ ﻋ ﹶﻰ ﺒ ِﻲ ﺇﺴ ﺍ ِﻴل ﺃﻜﺜ ﺍﱠـ ِﻱ ـﻡ ِﻴـﻪ
ﺫ ﹾ ﹸ ﹸﺹ ﻠ ﻨ ِ ﺭ ﺌ َ َ ﹾ ﹶﺭ ﻟ ﺫ ﻫ ﻓ ِ
ﻴﺨﺘﻠ ﹸﻭﻥ ،ﻭﻫ ﹶﺍ ﻜ ﹶﺎﺏ ﺃﻨﺯﻟ ﹶﺎﻩ ﻤ ﺎﺭﻙ ،ﻟﻭ ﺃﻨﺯﻟ ﹶـﺎ ـ ﹶﺍ
ﹶ َ ﹾ ﹾﻨ ﻫ ﺫ ﺫ ِﺘ َ ﹾ ﹾﻨ ﺒ ﹾ ﹶ ِﻔ
ﺍﻟﻘﺭﺁﻥ ﻋ ﹶﻰ ﺠﺒل ﻟ ﺃﻴﺘﻪ ﹶﺎﺸ ﺎ ﻤﺘ ﺩ ﺎ ﻤﻥ ﺨﺸﹾـﻴﺔ ﺍﷲ،
ﹾ ﹸ ﻠ ٍ ﱠ ﺭ َ ﹶ ﺨ ِ ﻌ ﹶ ﺼ ﻋ ﹶ ِ ِ
ﻭﺇ ﹶﺍ ﺒﺩﻟ ﹶﺎ ﺁﻴﺔ ﻤ ﹶﺎﻥ ﺁﻴﺔ ﺍﷲ ﺃﻋﻠﻡ ﺒ ﺎ ﻴﻨ ل ﹶﺎﹸﻭﺍ ﺇﻨ ﺎ َﻨﺕ
ِ ﺫ ﹾ ﻨ ﹰ ﻜ ٍ ﻭ ُ َ ﹶ ِ ﻤ ﹶ ﺯ ُ ﻗ ﻟ ِ ﱠ ﻤ ﺃ ﹶ
ﻤﻔﺘ ٍ ﺒل ﺃﻜﺜﺭﻫﻡ ﻻ ﻴﻌﻠ ﻭﻥ ،ﻗل ﻨﺯﻟﻪ ﻭﺡ ﺍﻟﻘﺩﺱ ِـﻥ
ﹸ ْ ﹶ ﹶ ﺭ ﹾ ﹸ ِ ﻤ ﹾ ﹶﺭ َ ْ ﹾ ﹶ ﹶ ﹶ ﻤ
ﺭﺒﻙ ِﺎﻟﺤﻕ ِﻴﺜﺒﺕ ﺍﻟ ِﻴﻥ ﺁﻤ ﹸﻭﺍ ﻭﻫ ﻯ ﻭﺒﺸ ﻯ ﻟﻠﻤﺴﻠ ِﻴﻥ ﻟﻘﺩ
ﺒ ﹾ ﱢ ﻟ ﹶ ﹶ ﱠﺫ ﻨ ﺩ ﹾﺭ ِ ﹾ ِ ﻤ ﻭ ﹶ ﹶ
ﻨﻌﻠﻡ ﺃﻨﻬﻡ ﻴ ﹸﻭﹸﻭﻥ ﺇﻨ ﺎ ﻴﻌﱢﻤﻪ ﺒﺸﺭ ﻟ ﺎﻥ ﺍﻟ ِﻱ ﻴﻠﺤ ﻭﻥ ﺇﻟﻴـﻪ
ﹶ ﹶ َ ﱠ ﻘ ﻟ ِ ﱠﻤ ﻠ ﹶ ﱢ ﺴ ﱠﺫ ﹾ ِﺩ ِ ﹶ ِ
ﺃﻋ ِ ﻲ ﻭﻫ ﹶﺍ ﻟ ﺎﻥ ﻋﺭﺒﻲ ﻤ ِﻴﻥ.
َ ﺠﻤ ﺫ ِﺴ ِ ﺒ
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15. ﻭﻗﻭﻟﻪ: ﻭ ﻭﻩ ﻴﻭﻤﺌﺫ ﱠﺎﻀﺭﺓ ﺇﹶﻰ ﺭﺒ ﺎ ﹶـﺎ ِ ﺓ ،ﻋﹶـﻰ
ﻠ ﺠ ٍ ِ ﻨ ِ ﹲ ِﻟ ﻬ ﻨ ﻅﺭ ﹲ
ﺍﻷ ﺍﺌﻙ ﻨﻅ ﻭﻥ ،ﻟﻠ ِﻴﻥ ﺃﺤﺴ ﹸﻭﺍ ﺍﻟﺤﺴ ﹶﻰ ﻭﺯ ﺎﺩﺓ ،ﻟ ـﻡ
ﹶﻬ ﱢﱠﺫ َ ﻨ ﹾ ﻨ ِ ﻴ ﹲ َﺭ ِ ِ ﻴ ﹸﺭ
ﺎ ﹶﺎ ﻭ ِ ﻴ ﺎ ﻭﻟﺩﻴ ﹶﺎ ﻤ ِﻴﺩ.
ﻤ ﻴ ﺸ ﺀ ﻥ ﻓ ﻬ ﹶ ﻨ ﺯ
ﻭﻫﺫﺍ ﺍﻟﺒﺎﺏ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﻜﺜﻴﺭ، ﻤﻥ ﺘﺩﺒﺭ ﺍﻟﻘـﺭﺁﻥ ﻁﺎﻟﺒـﺎ
ﹰ
ﻟﻠﻬﺩﻯ ﻤﻨﻪ ﺘﺒﻴﻥ ﻟﻪ ﻁﺭﻴﻕ ﺍﻟﺤﻕ .
ﺒﻪ ﺭﺒﻪ: ﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﻭﺼﻑ ﺍﻟﺭﺴﻭل
ﺜﻡ ﻓﻲ ﺴﻨﺔ ﺭﺴﻭل ﺍﷲ ،ﻓﺎﻟﺴﻨﺔ ﺘﻔﺴﺭ ﺍﻟﻘـﺭﺁﻥ ﻭﺘﺒﻴﻨـﻪ
ﻭﺘﺩل ﻋﻠﻴﻪ ﻭﺘﻌﺒﺭ ﻋﻨﻪ، ﻭﻤﺎ ﻭﺼﻑ ﺍﻟﺭﺴﻭل ﺒﻪ ﺭﺒﻪ ﻋﺯ ﻭﺠل
ﻤﻥ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﺼﺤﺎﺡ ﺍﻟﺘﻲ ﺘﻠﻘﺎﻫﺎ ﺃﻫل ﺍﻟﻤﻌﺭﻓﺔ ﺒﺎﻟﻘﺒﻭل ﻭﺠﺏ
ﺍﻹﻴﻤﺎﻥ ﺒﻬﺎ.
ﻓﻤﻥ ﺫﻟﻙ ﻤﺜل ﻗﻭﻟﻪ ) :ﻴﻨﺯل ﺭﺒﻨﺎ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺩﻨﻴﺎ ﻜل
ﻟﻴﻠﺔ ﺤﻴﻥ ﻴﺒﻘﻰ ﺜﻠﺙ ﺍﻟﻠﻴل ﺍﻵﺨﺭ ﻓﻴﻘﻭل: ﻤﻥ ﻴﺩﻋﻭﻨﻲ ﻓﺄﺴﺘﺠﺏ
ﻟﻪ؟ ﻤﻥ ﻴﺴﺄﻟﻨﻲ ﻓﺄﻋﻁﻴﻪ؟ ﻤﻥ ﻴﺴﺘﻐﻔﺭﻨﻲ ﻓﺄﻏﻔﺭ ﻟـﻪ؟( ﻤﺘﻔـﻕ
ﻋﻠﻴﻪ.
ﻭﻗﻭﻟﻪ ) :ﷲ ﺃﺸﺩ ﻓﺭﺤﺎ ﺒﺘﻭﺒﺔ ﻋﺒﺩﻩ ﻤﻥ ﺃﺤﺩﻜﻡ ﺒﺭﺍﺤﻠﺘﻪ(
ﹰ
ﺍﻟﺤﺩﻴﺙ ﻤﺘﻔﻕ ﻋﻠﻴﻪ.
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16. ﻭﻗﻭﻟﻪ ) :ﻴﻀﺤﻙ ﺍﷲ ﺇﻟﻰ ﺭﺠﻠﻴﻥ ﻴﻘﺘل ﺃﺤﺩﻫﻤﺎ ﺍﻵﺨـﺭ
ﻜﻼﻫﻤﺎ ﻴﺩﺨﻼﻥ ﺍﻟﺠﻨﺔ( ﻤﺘﻔﻕ ﻋﻠﻴﻪ.
ﻭﻗﻭﻟﻪ: )ﻋﺠﺏ ﺭﺒﻨﺎ ﻤﻥ ﻗﻨﻭﻁ ﻋﺒﺎﺩﻩ ﻭﻗﺭﺏ ﻏﻴﺭﻩ، ﻴﻨﻅـﺭ
ﺇﻟﻴﻜﻡ ﺃﺯﻟﻴﻥ ﻗﻨﻁﻴﻥ ﻓﻴﻅل ﻴﻀﺤﻙ ﻴﻌﻠـﻡ ﺃﻥ ﻓـ ﺠﻜﻡ ﻗﺭﻴـﺏ(
ﺭ
ﺤﺩﻴﺙ ﺤﺴﻥ.
ﻭﻗﻭﻟﻪ ) :ﻻ ﺘﺯﺍل ﺠﻬﻨﻡ ﻴﻠﻘﻰ ﻓﻴﻬﺎ، ﻭﻫﻲ ﺘﻘﻭل: ﻫل ﻤﻥ
ﻤﺯﻴﺩ؟ ﺤﺘﻰ ﻴﻀﻊ ﺭﺏ ﺍﻟﻌﺯﺓ ﻓﻴﻬﺎ ﺭﺠﻠﻪ( ﻭﻓﻲ ﺭﻭﺍﻴﺔ: )ﻋﻠﻴﻬﺎ
ﻗﺩﻤﻪ ﻓﻴﻨﺯﻭﻱ ﺒﻌﻀﻬﺎ ﺇﻟﻰ ﺒﻌﺽ ﻓﺘﻘﻭل ﻗﻁ ﻗﻁ( ﻤﺘﻔﻕ ﻋﻠﻴﻪ.
ﻭﻗﻭﻟﻪ: )ﻴﻘﻭل ﺘﻌﺎﻟﻰ: ﻴﺎ ﺁﺩﻡ، ﻓﻴﻘﻭل: ﻟﺒﻴﻙ ﻭﺴﻌﺩﻴﻙ، ﻓﻴﻨﺎﺩﻱ
ﺒﺼﻭﺕ: ﺇﻥ ﺍﷲ ﻴﺄﻤﺭﻙ ﺃﻥ ﺘﺨﺭﺝ ﻤﻥ ﺫﺭﻴﺘﻙ ﺒﻌﺜﺎ ﺇﻟﻰ ﺍﻟﻨـﺎﺭ(
ﻤﺘﻔﻕ ﻋﻠﻴﻪ.
ﻭﻗﻭﻟﻪ: )ﻤﺎ ﻤﻨﻜﻡ ﻤﻥ ﺃﺤﺩ ﺇﻻ ﺴﻴﻜﻠﻤﻪ ﺭﺒﻪ ﻭﻟﻴﺱ ﺒﻴﻨﻪ ﻭﺒﻴﻨﻪ
ﺘﺭﺠﻤﺎﻥ(.
ﻭﻗﻭﻟﻪ ﻓﻲ ﺭﻗﻴﺔ ﺍﻟﻤﺭﻴﺽ: )ﺭﺒﻨﺎ ﺍﷲ ﺍﻟﺫﻱ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﺘﻘﺩﺱ
ﺍﺴﻤﻙ، ﺃﻤﺭﻙ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻜﻤﺎ ﺭﺤﻤﺘﻙ ﻓﻲ ﺍﻟﺴـﻤﺎﺀ
ﺍﺠﻌل ﺭﺤﻤﺘﻙ ﻓﻲ ﺍﻷﺭﺽ ﺍﻏﻔﺭ ﻟﻨﺎ ﺤﻭﺒﻨﺎ ﻭﺨﻁﺎﻴﺎﻨﺎ ﺃﻨﺕ ﺭﺏ
ﺍﻟﻁﻴﺒﻴﻥ، ﺃﻨﺯل ﺭﺤﻤﺔ ﻤﻥ ﺭﺤﻤﺘﻙ ﻭﺸﻔﺎﺀ ﻤﻥ ﺸﻔﺎﺌﻙ ﻋﻠﻰ ﻫﺫﺍ
ﺍﻟﻭﺠﻊ ﻓﻴﺒﺭﺃ(، ﺤﺩﻴﺙ ﺤﺴﻥ ﺭﻭﺍﻩ ﺃﺒﻭ ﺩﺍﻭﺩ ﻭﻏﻴﺭﻩ.
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17. ﻭﻗﻭﻟﻪ: )ﺃﻻ ﺘﺄﻤﻨﻭﻨﻲ ﻭﺃﻨﺎ ﺃﻤﻴﻥ ﻤﻥ ﻓﻲ ﺍﻟﺴـﻤﺎﺀ( ﺤـﺩﻴﺙ
ﺼﺤﻴﺢ.
ﻭﻗﻭﻟﻪ: )ﻭﺍﻟﻌﺭﺵ ﻓﻭﻕ ﺍﻟﻤﺎﺀ ﻭﺍﷲ ﻓﻭﻕ ﺍﻟﻌﺭﺵ، ﻭﻫﻭ ﻴﻌﻠﻡ
ﻤﺎ ﺃﻨﺘﻡ ﻋﻠﻴﻪ( ﺤﺩﻴﺙ ﺤﺴﻥ ﺭﻭﺍﺓ ﺃﺒﻭ ﺩﺍﻭﺩ ﻭﻏﻴﺭﻩ.
ﻭﻗﻭﻟﻪ ﻟﻠﺠﺎﺭﻴﺔ: )ﺃﻴﻥ ﺍﷲ؟( ﻗﺎﻟﺕ: )ﻓﻲ ﺍﻟﺴﻤﺎﺀ( ﻗﺎل: )ﻤﻥ ﺃﻨﺎ؟(
ﻗﺎﻟﺕ: )ﺃﻨﺕ ﺭﺴﻭل ﺍﷲ( ﻗﺎل: )ﺃﻋﺘﻘﻬﺎ ﻓﺈﻨﻬﺎ ﻤﺅﻤﻨﺔ( ﺭﻭﺍﻩ ﻤﺴﻠﻡ.
ﻭﻗﻭﻟﻪ: )ﺃﻓﻀل ﺍﻹﻴﻤﺎﻥ ﺃﻥ ﺘﻌﻠﻡ ﺃﻥ ﺍﷲ ﻤﻌﻙ ﺤﻴﺙ ﻤﺎ ﻜﻨﺕ(
ﺤﺩﻴﺙ ﺤﺴﻥ.
ﻭﻗﻭﻟﻪ: )ﺇﺫﺍ ﻗﺎﻡ ﺃﺤﺩﻜﻡ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﻓﻼ ﻴﺒﺼﻘﻥ ﻗﺒل ﻭﺠﻬـﻪ
ﻭﻻ ﻋﻥ ﻴﻤﻴﻨﻪ ﻓﺈﻥ ﺍﷲ ﻗﺒل ﻭﺠﻬﻪ، ﻭﻟﻜﻥ ﻋﻥ ﻴﺴﺎﺭﻩ ﺃﻭ ﺘﺤـﺕ
ﻗﺩﻤﻪ( ﻤﺘﻔﻕ ﻋﻠﻴﻪ.
ﻭﻗﻭﻟﻪ ) :ﺍﻟﻠﻬﻡ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴـﺒﻊ ﻭﺍﻷﺭﺽ ﻭﺭﺏ
ﺍﻟﻌﺭﺵ ﺍﻟﻌﻅﻴﻡ ﺭﺒﻨﺎ ﻭﺭﺏ ﻜل ﺸﻲﺀ ﺨﺎﻟﻕ ﺍﻟﺤﺏ ﻭﺍﻟﻨﻭﻯ ﻤﻨﺯل
ﺍﻟﺘﻭﺭﺍﺓ ﻭﺍﻹﻨﺠﻴل ﻭﺍﻟﻘﺭﺁﻥ ﺃﻋﻭﺫ ﺒﻙ ﻤﻥ ﺸﺭ ﻨﻔﺴﻲ ﻭﻤﻥ ﺸـﺭ
ﻜل ﺩﺍﺒﺔ ﺃﻨﺕ ﺁﺨﺫ ﺒﻨﺎﺼﻴﺘﻬﺎ ﺃﻨﺕ ﺍﻷﻭل ﻓﻠﻴﺱ ﻗﺒﻠﻙ ﺸﻲﺀ ﻭﺃﻨﺕ
ﺍﻵﺨﺭ ﻓﻠﻴﺱ ﺒﻌﺩﻙ ﺸﻲﺀ ﻭﺃﻨﺕ ﺍﻟﻅﺎﻫﺭ ﻓﻠﻴﺱ ﻓﻭﻗـﻙ ﺸـﻲﺀ
ﻭﺃﻨﺕ ﺍﻟﺒﺎﻁﻥ ﻓﻠﻴﺱ ﺩﻭﻨﻙ ﺸﻲﺀ ﺍﻗﺽ ﻋﻨﻲ ﺍﻟﺩﻴﻥ ﻭﺃﻏﻨﻨﻲ ﻤﻥ
ﺍﻟﻔﻘﺭ( ﺭﻭﺍﺓ ﻤﺴﻠﻡ.
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18. ﻭﻗﻭﻟﻪ ﻟﻤﺎ ﺭﻓﻊ ﺍﻟﺼﺤﺎﺒﺔ ﺃﺼﻭﺍﺘﻬﻡ ﺒﺎﻟﺫﻜﺭ: )ﺃﻴﻬـﺎ ﺍﻟﻨـﺎﺱ
ﺃﺭﺒﻌﻭﺍ ﻋﻠﻰ ﺃﻨﻔﺴﻜﻡ ﻓﺈﻨﻜﻡ ﻻ ﺘﺩﻋﻭﻥ ﺃﺼـﻡ ﻭﻻ ﻏﺎﺌﺒـﺎ ﺇﻨﻤـﺎ
ﺘﺩﻋﻭﻥ ﺴﻤﻴﻌﺎ ﺒﺼﻴﺭﺍ ﻗﺭﻴﺒﺎ ﺇﻥ ﺍﻟﺫﻱ ﺘﺩﻋﻭﻨﻪ ﺃﻗﺭﺏ ﺇﻟﻰ ﺃﺤﺩﻜﻡ
ﹰ ﹰ ﹰ
ﻤﻥ ﻋﻨﻕ ﺭﺍﺤﻠﺘﻪ( ﻤﺘﻔﻕ ﻋﻠﻴﻪ.
ﻭﻗﻭﻟﻪ: )ﺇﻨﻜﻡ ﺴﺘﺭﻭﻥ ﺭﺒﻜﻡ ﻜﻤﺎ ﺘﺭﻭﻥ ﺍﻟﻘﻤﺭ ﻟﻴﻠﺔ ﺍﻟﺒـﺩﺭ ﻻ
ﺘﻀﺎﻤﻭﻥ ﻓﻲ ﺭﺅﻴﺘﻪ ﻓﺈﻥ ﺍﺴﺘﻁﻌﺘﻡ ﺃﻥ ﻻ ﺘﻐﻠﺒﻭﺍ ﻋﻠﻰ ﺼﻼﺓ ﻗﺒل
ﻁﻠﻭﻉ ﺍﻟﺸﻤﺱ ﻭﺼﻼﺓ ﻗﺒل ﻏﺭﻭﺒﻬﺎ ﻓﺎﻓﻌﻠﻭﺍ( ﻤﺘﻔﻕ ﻋﻠﻴﻪ.
ﻋﻥ ﺇﻟﻰ ﺃﻤﺜﺎل ﻫﺫﻩ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﺘﻲ ﻴﺨﺒﺭ ﻓﻴﻬﺎ ﺭﺴﻭل ﺍﷲ
ﺭﺒﻪ ﺒﻤﺎ ﻴﺨﺒﺭ ﺒﻪ، ﻓﺈﻥ ﺍﻟﻔﺭﻗﺔ ﺍﻟﻨﺎﺠﻴﺔ ﺃﻫـل ﺍﻟﺴـﻨﺔ ﻭﺍﻟﺠﻤﺎﻋـﺔ
ﻴﺅﻤﻨﻭﻥ ﺒﺫﻟﻙ ﻜﻤﺎ ﻴﺅﻤﻨﻭﻥ ﺒﻤﺎ ﺃﺨﺒﺭ ﺍﷲ ﺒﻪ ﻓﻲ ﻜﺘﺎﺒﻪ، ﻤﻥ ﻏﻴـﺭ
ﺘﺤﺭﻴﻑ ﻭﻻ ﺘﻌﻁﻴل، ﻭﻤﻥ ﻏﻴﺭ ﺘﻜﻴﻴﻑ ﻭﻻ ﺘﻤﺜﻴل، ﺒل ﻫﻡ ﺍﻟﻭﺴﻁ
ﻓﻲ ﻓﺭﻕ ﺍﻷﻤﺔ، ﻜﻤﺎ ﺃﻥ ﺍﻷﻤﺔ ﻫﻲ ﺍﻟﻭﺴﻁ ﻓﻲ ﺍﻷﻤﻡ، ﻓﻬﻡ ﻭﺴـﻁ
ﻓﻲ ﺒﺎﺏ ﺼﻔﺎﺕ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺒﻴﻥ ﺃﻫل ﺍﻟﺘﻌﻁﻴل ﺍﻟﺠﻬﻤﻴـﺔ
ﻭﺃﻫل ﺍﻟﺘﻤﺜﻴل ﺍﻟﻤﺸﺒﻬﺔ، ﻭﻫﻡ ﻭﺴﻁ ﻓﻲ ﺒﺎﺏ ﺃﻓﻌﺎل ﺍﷲ ﺒﻴﻥ ﺍﻟﺠﺒﺭﻴﺔ
ﻭﺍﻟﻘﺩﺭﻴﺔ ﻭﻏﻴﺭﻫﻡ، ﻭﻓﻲ ﺒﺎﺏ ﻭﻋﻴﺩ ﺍﷲ ﺒﻴﻥ ﺍﻟﻤﺭﺠﺌﺔ ﻭﺍﻟﻭﻋﻴﺩﻴـﺔ
ﻤﻥ ﺍﻟﻘﺩﺭﻴﺔ ﻭﻏﻴﺭﻫﻡ، ﻭﻓﻲ ﺒﺎﺏ ﺃﺴﻤﺎﺀ ﺍﻹﻴﻤـﺎﻥ ﻭﺍﻟـﺩﻴﻥ ﺒـﻴﻥ
ﺍﻟﺤﺭﻭﺭﻴﺔ ﻭﺍﻟﻤﻌﺘﺯﻟﺔ ﻭﺒﻴﻥ ﺍﻟﻤﺭﺠﺌﺔ ﻭﺍﻟﺠﻬﻤﻴﺔ ﻭﻓـﻲ ﺃﺼـﺤﺎﺏ
ﺭﺴﻭل ﺍﷲ ﺒﻴﻥ ﺍﻟﺭﺍﻓﻀﺔ ﻭﺍﻟﺨﻭﺍﺭﺝ .
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19. ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ﺘـﺅﻤﻥ ﺒـﺄﻥ ﺭﺒﻬـﺎ ﻓـﻭﻕ
ﻋﺭﺸﻪ:
ﻭﻗﺩ ﺩﺨل ﻓﻴﻤﺎ ﺫﻜﺭﻨﺎﻩ ﻤﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﺃﺨﺒﺭ ﺒﻪ
ﻓﻲ ﻜﺘﺎﺒﻪ ﻭﺘﻭﺍﺘﺭ ﻋﻥ ﺭﺴﻭﻟﻪ ﻭﺃﺠﻤﻊ ﻋﻠﻴﻪ ﺴﻠﻑ ﺍﻷﻤﺔ ﻤﻥ ﺃﻨﻪ
ﺴﺒﺤﺎﻨﻪ ﻓﻭﻕ ﺴﻤﺎﻭﺍﺘﻪ ﻋﻠﻰ ﻋﺭﺸﻪ ﻋﻠﻰ ﺨﻠﻘﻪ، ﻭﻫﻭ ﺴـﺒﺤﺎﻨﻪ
ﻤﻌﻬﻡ ﺃﻴﻨﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻌﻠﻡ ﻤﺎ ﻫﻡ ﻋﺎﻤﻠﻭﻥ، ﻜﻤﺎ ﺠﻤﻊ ﺒﻴﻥ ﺫﻟﻙ ﻓـﻲ
ﻗﻭﻟﻪ: ﻫﻭ ﺍﻟ ِﻱ ﺨﻠﻕ ﺍﻟﺴ ﺎ ﺍﺕ ﻭﺍﻷﺭ ِ ﻲ ﺴﺘﺔ ﺃ ﺎﻡ ﹸـﻡ
ﱠﺫ ﹶ ﹶ ﹶ ﻤ ﻭ ِ َ ﺽ ﻓ ِ ﱠ ِ َﻴ ٍ ﺜ
ﺍﺴﺘ ﻯ ﻋ ﹶﻰ ﺍﻟﻌﺭﺵ ﻴﻌﻠﻡ ﺎ ﻴﻠﺞ ِﻲ ﺍﻷﺭ ِ ﻭ ﺎ ﻴﺨﺭﺝ ﻤﻨ ﺎ
ﹶﻭ ﻠ ﹾ ِ ﹶ ﻤ ِ ﻓ َ ﺽ ﻤ ﹾ ِ ﹾﻬ
ﻭ ﺎ ﻴﻨﺯل ﻤﻥ ﺍﻟﺴ ﺎﺀ ﻭ ﺎ ﻴﻌﺭﺝ ِﻴ ﺎ ﻭﻫﻭ ﻤﻌﻜﻡ ﺃﻴ ﺎ ﻜﻨﺘﻡ
ﻤ ﹾ ِ ُ ِ ﻤ ِ ﻤ ﻓ ﻬ ﹸ َ ﻥ ﻤ ﹸ ﹾ ﹸ
ﺍﷲ ﺒ ﺎ ﺘﻌﻤﹸﻭﻥ ﺒ ِﻴﺭ
ﻭ ُ ِ ﻤ ﹶ ﻠ ﺼ
ﻭﻟﻴﺱ ﻤﻌﻨﻰ ﻗﻭﻟﻪ: ﻭﻫﻭ ﻤﻌﻜﻡ ﺃﻨﻪ ﻤﺨﺘﻠﻁ ﺒﺎﻟﺨﻠﻕ، ﻓـﺈﻥ
ﹸ
ﻫﺫﺍ ﻻ ﺘﻭﺠﺒﻪ ﺍﻟﻠﻐﺔ، ﻭﻫﻭ ﺨﻼﻑ ﻤﺎ ﺃﺠﻤﻊ ﻋﻠﻴﻪ ﺴﻠﻑ ﺍﻷﻤـﺔ،
ﻭﺨﻼﻑ ﻤﺎ ﻓﻁﺭ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺨﻠﻕ، ﺒل ﺍﻟﻘﻤﺭ ﺁﻴﺔ ﻤﻥ ﺁﻴـﺎﺕ ﺍﷲ
ﻤﻥ ﺃﺼﻐﺭ ﻤﺨﻠﻭﻗﺎﺘﻪ ﻭﻫﻭ ﻤﻭﻀﻭﻉ ﻓﻲ ﺍﻟﺴﻤﺎﺀ، ﻭﻫـﻭ ﻤـﻊ
ﺍﻟﻤﺴﺎﻓﺭ ﻭﻏﻴﺭ ﺍﻟﻤﺴﺎﻓﺭ ﺃﻴﻨﻤﺎ ﻜﺎﻥ، ﻭﻫﻭ ﺴﺒﺤﺎﻨﻪ ﻓﻭﻕ ﻋﺭﺸـﻪ
ﺭﻗﻴﺏ ﻋﻠﻰ ﺨﻠﻘﻪ ﻤﻬﻴﻤﻥ ﻋﻠﻴﻬﻡ ﻤﻁﻠﻊ ﻋﻠﻴﻬﻡ، ﺇﻟﻰ ﻏﻴﺭ ﺫﻟﻙ ﻤﻥ
ﻤﻌﺎﻨﻲ ﺭﺒﻭﺒﻴﺘﻪ.
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20. ﻭﻜل ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺫﻱ ﺫﻜﺭﻩ ﺍﷲ - ﻤﻥ ﺃﻨﻪ ﻓﻭﻕ ﺍﻟﻌﺭﺵ ﻭﺃﻨﻪ
ﻤﻌﻨﺎ - ﺤﻕ ﻋﻠﻰ ﺤﻘﻴﻘﺘﻪ ﻻ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺘﺤﺭﻴﻑ، ﻭﻟﻜﻥ ﻴﺼﺎﻥ
ﻋﻥ ﺍﻟﻅﻨﻭﻥ ﺍﻟﻜﺎﺫﺒﺔ، ﻤﺜل ﺃﻥ ﻴﻅﻥ ﺃﻥ ﻅـﺎﻫﺭ ﻗﻭﻟـﻪ: " ﻓـﻲ
ﺍﻟﺴﻤﺎﺀ " ﺃﻥ ﺍﻟﺴﻤﺎﺀ ﺘﻘﻠﻪ ﺃﻭ ﺘﻅﻠﻪ، ﻭﻫﺫﺍ ﺒﺎﻁل ﺒﺈﺠﻤـﺎﻉ ﺃﻫـل
ﺍﻟﻌﻠﻡ ﻭﺍﻹﻴﻤﺎﻥ، ﻓﺈﻥ ﺍﷲ ﻗﺩ ﻭﺴﻊ ﻜﺭﺴﻴﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ،
ﻭﻫﻭ ﺍﻟﺫﻱ ﻴﻤﺴﻙ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻥ ﺘـﺯﻭﻻ، ﻭﻴﻤﺴـﻙ
ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﺘﻘﻊ ﻋﻠﻰ ﺍﻷﺭﺽ ﺇﻻ ﺒﺈﺫﻨﻪ، ﻭﻤﻥ ﺁﻴﺎﺘـﻪ ﺃﻥ ﺘﻘـﻭﻡ
ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺒﺄﻤﺭﻩ .
ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ﺘﺅﻤﻥ ﺒـﺄﻥ ﺭﺒﻬـﺎ ﻗﺭﻴـﺏ
ﻤﺠﻴﺏ:
ﻭﻗﺩ ﺩﺨل ﻓﻲ ﺫﻟﻙ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻨﻪ ﻗﺭﻴﺏ ﻤﺠﻴﺏ، ﻜﻤﺎ ﺠﻤﻊ ﺒﻴﻥ
ﺫﻟﻙ ﻓﻲ ﻗﻭﻟﻪ: ﻭﺇ ﹶﺍ ﺄﻟ ﻋ ﺎ ِﻱ ﻋ ﱢﻲ ﻓﺈ ﱢﻲ ﻗ ِﻴـﺏ ُ ِﻴـﺏ
ِﺫ ﺴ َ ﹶﻙ ِﺒ ﺩ ﻨ ﹶ ِﻨ ﹶﺭ ﺃﺠ
ﻋ ﺓ ﺍﻟ ﺍﻉ ﺇ ﹶﺍ ﺩ ﺎﻥ ﻓﻠﻴﺴﺘ ِﻴ ﻭﺍ ِﻲ ﻭﻟﻴﺅﻤ ﹸﻭﺍ ِـﻲ ﻟﻌﻠ ـﻡ
ﹶ ﱠﻬ ﺩ ﻭ ﹶ ﺩ ِ ِﺫ ﻋ ِ ﹶ ﹾ ﹶﺠ ﺒ ﻟ ﹾ ِ ْ ﻨ ﺒ
ﻴﺭﺸ ﻭﻥ ﻭﻗﻭﻟﻪ ) :ﺇﻥ ﺍﻟﺫﻱ ﺘﺩﻋﻭﻨﻪ ﺃﻗﺭﺏ ﺇﻟﻰ ﺃﺤﺩﻜﻡ ﻤﻥ
ﹸﺩ
ﻋﻨﻕ ﺭﺍﺤﻠﺘﻪ(.
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21. ﻭﻤﺎ ﺫﻜﺭ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻤﻥ ﻗﺭﺒﻪ ﻭﻤﻌﻴﺘﻪ ﻻ ﻴﻨﺎﻓﻲ ﻤـﺎ
ﺫﻜﺭ ﻤﻥ ﻋﻠﻭﻩ ﻭﻓﻭﻗﻴﺘﻪ، ﻓﺈﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻟﻴﺱ ﻜﻤﺜﻠﻪ ﺸـﻲﺀ ﻓـﻲ
ﺠﻤﻴﻊ ﻨﻌﻭﺘﻪ، ﻭﻫﻭ ﻋﻠﻲ ﻓﻲ ﺩﻨﻭﻩ ﻗﺭﻴﺏ ﻓﻲ ﻋﻠﻭﻩ.
ﱡ
ﺍﻟﻁﺎﺌﻔﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ﺘﺅﻤﻥ ﺒﺎﻥ ﺍﻟﻘﺭﺁﻥ ﻜـﻼﻡ ﺍﷲ
ﻤﻨﺯل ﻏﻴﺭ ﻤﺨﻠﻭﻕ:
ﻭﻤﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﻭﻜﺘﺒﻪ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻥ ﺍﻟﻘﺭﺁﻥ ﻜﻼﻡ ﺍﷲ ﻤﻨﺯل
ﻏﻴﺭ ﻤﺨﻠﻭﻕ، ﻤﻨﻪ ﺒﺩﺃ ﻭﺇﻟﻴﻪ ﻴﻌﻭﺩ، ﻭﺃﻥ ﺍﷲ ﺘﻜﻠﻡ ﺒﻪ ﺤﻘﻴﻘﺔ، ﻭﺃﻥ
ﻫﻭ ﻜﻼﻡ ﺍﷲ ﺤﻘﻴﻘـﺔ ﻻ ﻫﺫﺍ ﺍﻟﻘﺭﺁﻥ ﺍﻟﺫﻱ ﺃﻨﺯﻟﻪ ﻋﻠﻰ ﻤﺤﻤﺩ
ﻜﻼﻡ ﻏﻴﺭﻩ.
ﻭﻻ ﻴﺠﻭﺯ ﺇﻁﻼﻕ ﺍﻟﻘﻭل ﺒﺄﻨﻪ ﺤﻜﺎﻴـﺔ ﻋـﻥ ﻜـﻼﻡ ﺍﷲ ﺃﻭ
ﻋﺒﺎﺭﺓ، ﺒل ﺇﺫﺍ ﻗﺭﺃﻩ ﺍﻟﻨﺎﺱ ﺃﻭ ﻜﺘﺒﻭﻩ ﻓﻲ ﺍﻟﻤﺼﺎﺤﻑ ﻟﻡ ﻴﺨـﺭﺝ
ﺒﺫﻟﻙ ﻋﻥ ﺃﻥ ﻴﻜﻭﻥ ﻜﻼﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﺤﻘﻴﻘﺔ، ﻓﺈﻥ ﺍﻟﻜـﻼﻡ ﺇﻨﻤـﺎ
ﻴﻀﺎﻑ ﺤﻘﻴﻘﺔ ﺇﻟﻰ ﻤﻥ ﻗﺎﻟﻪ ﻤﺒﺘﺩﺌﺎ ﻻ ﺇﻟﻰ ﻤﻥ ﻗﺎﻟﻪ ﻤﺒﻠﻐﺎ ﻤﺅﺩﻴﺎ.
ﹰ ﹰ ﹰ
ﻭﻫﻭ ﻜﻼﻡ ﺍﷲ ﺤﺭﻭﻓﻪ ﻭﻤﻌﺎﻨﻴﻪ ﻟﻴﺱ ﻜﻼﻡ ﺍﷲ ﺍﻟﺤﺭﻭﻑ ﺩﻭﻥ
ﺍﻟﻤﻌﺎﻨﻲ، ﻭﻻ ﺍﻟﻤﻌﺎﻨﻲ ﺩﻭﻥ ﺍﻟﺤﺭﻭﻑ
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22. ﺍﻹﻴﻤﺎﻥ ﺒﺭﺅﻴﺔ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻟﺭﺒﻬﻡ:
ﻭﻗﺩ ﺩﺨل ﺃﻴﻀﺎ ﻓﻴﻤﺎ ﺫﻜﺭﻨﺎﻩ ﻤـﻥ ﺍﻹﻴﻤـﺎﻥ ﺒـﻪ ﻭﺒﻜﺘﺒـﻪ
ﹰ
ﻭﺒﻤﻼﺌﻜﺘﻪ ﻭﺒﺭﺴﻠﻪ ﺍﻹﻴﻤﺎﻥ، ﺒﺄﻥ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻴﺭﻭﻨﻪ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤـﺔ
ﻋﻴﺎﻨﺎ ﺒﺄﺒﺼﺎﺭﻫﻡ ﻜﻤﺎ ﻴﺭﻭﻥ ﺍﻟﺸﻤﺱ ﺼﺤﻭﺍ ﻟﻴﺱ ﺒﻬﺎ ﺴـﺤﺎﺏ،
ﹰ ﹰ
ﻭﻜﻤﺎ ﻴﺭﻭﻥ ﺍﻟﻘﻤﺭ ﻟﻴﻠﺔ ﺍﻟﺒﺩﺭ ﻻ ﻴﻀﺎﻤﻭﻥ ﻓﻲ ﺭﺅﻴﺘﻪ، ﻴﺭﻭﻨـﻪ
ﺴﺒﺤﺎﻨﻪ ﻭﻫﻡ ﻓﻲ ﻋﺭﺼﺎﺕ ﺍﻟﻘﻴﺎﻤﺔ، ﺜﻡ ﻴﺭﻭﻨﻪ ﺒﻌﺩ ﺩﺨﻭل ﺍﻟﺠﻨﺔ
ﻜﻤﺎ ﻴﺸﺎﺀ ﺍﷲ ﺘﻌﺎﻟﻰ.
ﺍﻹﻴﻤﺎﻥ ﺒﻤﺎ ﻴﻜﻭﻥ ﺒﻌﺩ ﺍﻟﻤـﻭﺕ ﻭﻓﺘﻨـﺔ ﺍﻟﻘﺒـﺭ
ﻭﺍﻟﺤﺸﺭ ﻭﺍﻟﻘﻴﺎﻤﺔ ﻭﺍﻟﺤﺴﺎﺏ:
ﻭﻤﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻴﻭﻡ ﺍﻵﺨﺭ: ﺍﻹﻴﻤﺎﻥ ﺒﻜل ﻤﺎ ﺃﺨﺒﺭ ﺒﻪ ﺍﻟﻨﺒﻲ
ﻤﻤﺎ ﻴﻜﻭﻥ ﺒﻌﺩ ﺍﻟﻤﻭﺕ، ﻓﻴﺅﻤﻥ ﺒﻔﺘﻨﺔ ﺍﻟﻘﺒﺭ، ﻭﺒﻌﺫﺍﺏ ﺍﻟﻘﺒـﺭ
ﻭﻨﻌﻴﻤﻪ.
ﻓﺄﻤﺎ ﺍﻟﻔﺘﻨﺔ: ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﻴﻤﺘﺤﻨﻭﻥ ﻓﻲ ﻗﺒﻭﺭﻫﻡ ﻓﻴﻘﺎل ﻟﻠﺭﺠل:
)ﻤﺎ ﺭﺒﻙ ﻭﻤﺎ ﺩﻴﻨﻙ ﻭﻤﻥ ﻨﺒﻴﻙ؟( ﻓﻴﺜﺒﺕ ﺍﷲ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺒﺎﻟﻘﻭل
ﺍﻟﺜﺎﺒﺕ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﻓﻲ ﺍﻵﺨﺭﺓ، ﻓﻴﻘﻭل ﺍﻟﻤـﺅﻤﻥ: )ﺭﺒـﻲ
ﻨﺒﻴﻲ(. ﺍﷲ، ﻭﺍﻹﺴﻼﻡ ﺩﻴﻨﻲ، ﻭﻤﺤﻤﺩ
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23. ﻭﺃﻤﺎ ﺍﻟﻤﺭﺘﺎﺏ ﻓﻴﻘﻭل: )ﻫﺎﻩ ﻫﺎﻩ ﻻ ﺃﺩﺭﻱ، ﺴـﻤﻌﺕ ﺍﻟﻨـﺎﺱ
ﻴﻘﻭﻟﻭﻥ ﺸﻴﺌﺎ ﻓﻘﻠﺘﻪ( ﻓﻴﻀﺭﺏ ﺒﻤﺭﺯﺒﺔ ﻤﻥ ﺤﺩﻴﺩ ﻓﻴﺼﻴﺢ ﺼﻴﺤﺔ
ﹰ
ﺴﻤﻌﻬﺎ ﻜل ﺸﻲﺀ ﺇﻻ ﺍﻹﻨﺴﺎﻥ ﻭﻟﻭ ﺴﻤﻌﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻟﺼﻌﻕ.
ﺜﻡ ﺒﻌﺩ ﻫﺫﻩ ﺍﻟﻔﺘﻨﺔ: ﺇﻤﺎ ﻨﻌﻴﻡ ﻭﺇﻤﺎ ﻋﺫﺍﺏ، ﺇﻟﻰ ﺃﻥ ﺘﻘﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ
ﺍﻟﻜﺒﺭﻯ ﻓﺘﻌﺎﺩ ﺍﻷﺭﻭﺍﺡ ﺇﻟﻰ ﺍﻷﺠﺴﺎﺩ، ﻭﺘﻘﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﺍﻟﺘﻲ ﺃﺨﺒـﺭ
ﺍﷲ ﺒﻬﺎ ﻓﻲ ﻜﺘﺎﺒﻪ ﻭﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺴﻭﻟﻪ ﻭﺃﺠﻤﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺴـﻠﻤﻭﻥ،
ﻓﻴﻘﻭﻡ ﺍﻟﻨﺎﺱ ﻤﻥ ﻗﺒﻭﺭﻫﻡ ﻟﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ﺤﻔﺎﺓ ﻋﺭﺍﺓ ﻏﺭﻻ، ﻭﺘﺩﻨﻭ
ﻤﻨﻬﻡ ﺍﻟﺸﻤﺱ ﻭﻴﻠﺠﻤﻬﻡ ﺍﻟﻌﺭﻕ، ﻓﺘﻨﺼﺏ ﺍﻟﻤﻭﺍﺯﻴﻥ ﻓﺘـﻭﺯﻥ ﺒﻬـﺎ
ﺃﻋﻤﺎل ﺍﻟﻌﺒﺎﺩ }ﻓﻤﻥ ﺜﻘﻠﺕ ﻤﻭﺍﺯﻴﻨﻪ ﻓﺄﻭﻟﺌﻙ ﻫﻡ ﺍﻟﻤﻔﻠﺤـﻭﻥ ﻭﻤـﻥ
ﺨﻔﺕ ﻤﻭﺍﺯﻴﻨﻪ ﻓﺄﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﺨﺴﺭﻭﺍ ﺃﻨﻔﺴﻬﻡ ﻓﻲ ﺠﻬﻨﻡ ﺨﺎﻟﺩﻭﻥ.
ﻭﺘﻨﺸﺭ ﺍﻟﺩﻭﺍﻭﻴﻥ - ﻭﻫﻲ ﺼﺤﺎﺌﻑ ﺍﻷﻋﻤﺎل - ﻓﺂﺨﺫ ﻜﺘﺎﺒـﻪ
ﺒﻴﻤﻴﻨﻪ ﻭﺁﺨﺫ ﻜﺘﺎﺒﻪ ﺒﺸﻤﺎﻟﻪ ﺃﻭ ﻤﻥ ﻭﺭﺍﺀ ﻅﻬـﺭﻩ، ﻜﻤـﺎ ﻗـﺎل
ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ: }ﻭﻜل ﺇﻨﺴﺎﻥ ﺃﻟﺯﻤﻨﺎﻩ ﻁﺎﺌﺭﻩ ﻓﻲ ﻋﻨﻘﻪ ﻭﻨﺨﺭﺝ
ﻟﻪ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﻜﺘﺎﺒﺎ ﻴﻠﻘﺎﻩ ﻤﻨﺸﻭﺭﺍ ﺍﻗﺭﺃ ﻜﺘﺎﺒﻙ ﻜﻔﻰ ﺒﻨﻔﺴﻙ ﺍﻟﻴﻭﻡ
ﹰ ﹰ
ﻋﻠﻴﻙ ﺤﺴﻴﺒﺎ{ ﻭﻴﺤﺎﺴﺏ ﺍﷲ ﺍﻟﺨﻼﺌﻕ، ﻭﻴﺨﻠﻭ ﺒﻌﺒـﺩﻩ ﺍﻟﻤـﺅﻤﻥ
ﻓﻴﻘﺭﺭﻩ ﺒﺫﻨﻭﺒﻪ ﻜﻤﺎ ﻭﺼﻑ ﺫﻟﻙ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ، ﻭﺃﻤﺎ ﺍﻟﻜﻔﺎﺭ
ﻓﻼ ﻴﺤﺎﺴﺒﻭﻥ ﻤﺤﺎﺴﺒﺔ ﻤﻥ ﺘﻭﺯﻥ ﺤﺴﻨﺎﺘﻪ ﻭﺴﻴﺌﺎﺘﻪ - ﻓﺈﻨـﻪ ﻻ
ﺤﺴﻨﺎﺕ ﻟﻬﻡ - ﻭﻟﻜﻥ ﺘﻌﺩ ﺃﻋﻤﺎﻟﻬﻡ ﻓﺘﺤﺼﻰ ﻓﻴﻭﻗﻔـﻭﻥ ﻋﻠﻴﻬـﺎ
ﻴﻘ ﻭﻥ ﺒﻬﺎ .
ﻭ ﹶﺭ
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24. ﻤـﺎﺅﻩ ﻭﻓﻲ ﻋﺭﺼﺎﺕ ﺍﻟﻘﻴﺎﻤﺔ ﺍﻟﺤﻭﺽ ﺍﻟﻤﻭﺭﻭﺩ ﻟﻠﻨﺒﻲ
ﺃﺸﺩ ﺒﻴﺎﻀﺎ ﻤﻥ ﺍﻟﻠﺒﻥ ﻭﺃﺤﻠﻰ ﻤﻥ ﺍﻟﻌﺴل، ﺁﻨﻴﺘـﻪ ﻋـﺩﺩ ﻨﺠـﻭﻡ
ﹰ
ﺍﻟﺴﻤﺎﺀ، ﻭﻁﻭﻟﻪ ﺸﻬﺭ ﻭﻋﺭﻀﻪ ﺸﻬﺭ، ﻤﻥ ﻴﺸﺭﺏ ﻤﻨﻪ ﺸﺭﺒﺔ ﻻ
ﻴﻀﻤﺄ ﺒﻌﺩﻫﺎ ﺃﺒﺩﺍ .
ﻭﺍﻟﺼﺭﺍﻁ ﻤﻨﺼﻭﺏ ﻋﻠﻰ ﻤﺘﻥ ﺠﻬﻨﻡ - ﻭﻫﻭ ﺍﻟﺠﺴﺭ ﺍﻟـﺫﻱ
ﺒﻴﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ- ﻴﻤﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺩﺭ ﺃﻋﻤﺎﻟﻬﻡ، ﻓﻤﻨﻬﻡ ﻤـﻥ
ﻴﻤﺭ ﻜﻠﻤﺢ ﺍﻟﺒﺼﺭ، ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﻤﺭ ﻜﺎﻟﺒﺭﻕ، ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﻤـﺭ
ﻜﺎﻟﺭﻴﺢ، ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﻤﺭ ﻜﺎﻟﻔﺭﺱ ﺍﻟﺠﻭﺍﺩ، ﻭﻤـﻨﻬﻡ ﻤـﻥ ﻴﻤـﺭ
ﻜﺭﻜﺎﺏ ﺍﻹﺒل، ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﻌﺩﻭ ﻋﺩﻭﺍ، ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﻤﺸﻲ ﻤﺸﻴﺎ،
ﹰ ﹰ
ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﺯﺤﻑ ﺯﺤﻔﺎ، ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﺨﻁﻑ ﺨﻁﻔﺎ ﻭﻴﻠﻘﻰ ﻓـﻲ
ﹰ ﹰ
ﺠﻬﻨﻡ.
ﻓﺈﻥ ﺍﻟﺠﺴﺭ ﻋﻠﻴﻪ ﻜﻼﻟﻴﺏ ﺘﺨﻁﻑ ﺍﻟﻨﺎﺱ ﺒﺄﻋﻤﺎﻟﻬﻡ، ﻓﻤﻥ ﻤﺭ
ﻋﻠﻰ ﺍﻟﺼﺭﺍﻁ ﺩﺨل ﺍﻟﺠﻨﺔ... ﻓﺈﺫﺍ ﻋﺒﺭﻭﺍ ﻋﻠﻴﻪ ﻭﻗﻔـﻭﺍ ﻋﻠـﻰ
ﻗﻨﻁﺭﺓ ﺒﻴﻥ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻓﻴﻘﺘﺹ ﻟﺒﻌﻀﻬﻡ ﻤـﻥ ﺒﻌـﺽ، ﻓـﺈﺫﺍ
ﻫ ﱢﺒﻭﺍ ﻭﻨﻘﻭﺍ ﺃﺫﻥ ﻟﻬﻡ ﻓﻲ ﺩﺨﻭل ﺍﻟﺠﻨﺔ .
ﺫ
ﻭﺃﻭل ﻤﻥ ﻴﺴﺘﻔﺘﺢ ﺒﺎﺏ ﺍﻟﺠﻨﺔ ﻤﺤﻤﺩ ،ﻭﺃﻭل ﻤﻥ ﻴـﺩﺨل
ﺍﻟﺠﻨﺔ ﻤﻥ ﺍﻷﻤﻡ ﺃﻤﺘﻪ.
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25. ﻓﻲ ﺍﻟﻘﻴﺎﻤﺔ ﺜﻼﺙ ﺸﻔﺎﻋﺎﺕ: ﻭﻟﻪ
: ﻓﻴﺸﻔﻊ ﻓﻲ ﺃﻫل ﺍﻟﻤﻭﻗﻑ ﺤﺘﻰ ﻴﻘﻀﻰ ﺃﻤﺎ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻷﻭﻟﻰ
ﺒﻴﻨﻬﻡ ﺒﻌﺩ ﺃﻥ ﻴﺘﺭﺍﺠـﻊ ﺍﻷﻨﺒﻴـﺎﺀ - ﺁﺩﻡ
ﻭﻨﻭﺡ ﻭﺇﺒﺭﺍﻫﻴﻡ ﻭﻤﻭﺴﻰ ﻭﻋﻴﺴﻰ ﺒـﻥ
ﻤﺭﻴﻡ - ﻤﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺤﺘﻰ ﺘﻨﺘﻬﻲ ﺇﻟﻴﻪ.
ﻭﺃﻤﺎ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺜﺎﻨﻴﺔ : ﻓﻴﺸﻔﻊ ﻓﻲ ﺃﻫل ﺍﻟﺠﻨﺔ ﺃﻥ ﻴﺩﺨﻠﻭﺍ ﺍﻟﺠﻨﺔ
- ﻭﻫﺎﺘﺎﻥ ﺍﻟﺸﻔﺎﻋﺘﺎﻥ ﺨﺎﺼﺘﺎﻥ ﻟﻪ.
ﻭﺃﻤﺎ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ : ﻓﻴﺸﻔﻊ ﻓﻴﻤﻥ ﺍﺴﺘﺤﻕ ﺍﻟﻨﺎﺭ - ﻭﻫـﺫﻩ
ﺍﻟﺸﻔﺎﻋﺔ ﻟﻪ ﻭﻟﺴﺎﺌﺭ ﺍﻟﻨﺒﻴﻴﻥ ﻭﺍﻟﺼﺩﻴﻘﻴﻥ
ﻭﻏﻴﺭﻫﻡ - ﻓﻴﺸﻔﻊ ﻓﻴﻤﻥ ﺍﺴﺘﺤﻕ ﺍﻟﻨـﺎﺭ
ﺃﻥ ﻻ ﻴﺩﺨﻠﻬﺎ، ﻭﻴﺸﻔﻊ ﻓﻴﻤﻥ ﺩﺨﻠﻬـﺎ ﺃﻥ
ﻴﺨﺭﺝ ﻤﻨﻬﺎ .
ﻭﻴﺨﺭﺝ ﺍﷲ ﻤﻥ ﺍﻟﻨﺎﺭ ﺃﻗﻭﺍﻤﺎ ﺒﻐﻴـﺭ ﺸـﻔﺎﻋﺔ ﺒـل ﺒﻔﻀـﻠﻪ
ﹰ
ﻭﺭﺤﻤﺘﻪ، ﻭﻴﺒﻘﻰ ﻓﻲ ﺍﻟﺠﻨﺔ ﻓﻀل ﻋﻤﻥ ﺩﺨﻠﻬﺎ ﻤﻥ ﺃﻫل ﺍﻟـﺩﻨﻴﺎ
ﻓﻴﻨﺸﻲﺀ ﺍﷲ ﻟﻬﺎ ﺃﻗﻭﺍﻤﺎ ﻓﻴﺩﺨﻠﻬﻡ ﺍﻟﺠﻨﺔ .
ﹰ
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26. ﻭﺃﺼﻨﺎﻑ ﻤﺎ ﺘﻀﻤﻨﺘﻪ ﺍﻟﺩﺍﺭ ﺍﻵﺨﺭﺓ ﻤﻥ ﺍﻟﺤﺴﺎﺏ ﻭﺍﻟﺜـﻭﺍﺏ
ﻭﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ، ﻭﺘﻔﺎﺼﻴل ﺫﻟﻙ ﻤﺫﻜﻭﺭﺓ ﻓـﻲ ﺍﻟﻜﺘـﺏ
ﺍﻟﻤﻨﺯﻟﺔ ﻤﻥ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻵﺜﺎﺭ ﻤﻥ ﺍﻟﻌﻠﻡ ﺍﻟﻤﺄﺜﻭﺭ ﻋـﻥ ﺍﻷﻨﺒﻴـﺎﺀ،
ﻤﻥ ﺫﺍﻙ ﻤﺎ ﻴﺸﻔﻲ ﻭﻴﻜﻔﻲ ﻭﻓﻲ ﺍﻟﻌﻠﻡ ﺍﻟﻤﻭﺭﻭﺙ ﻋﻥ ﻤﺤﻤﺩ
ﻓﻤﻥ ﺍﺒﺘﻐﺎﻩ ﻭﺠﺩﻩ .
ﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻘﺩﺭ:
ﻭﺘﺅﻤﻥ ﺍﻟﻔﺭﻗﺔ ﺍﻟﻨﺎﺠﻴﺔ ﺃﻫل ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺒﺎﻟﻘﺩﺭ ﺨﻴﺭﻩ
ﻭﺸﺭﻩ، ﻭﺍﻹﻴﻤﺎﻥ ﺒﺎﻟﻘﺩﺭ ﻋﻠﻰ ﺩﺭﺠﺘﻴﻥ، ﻜل ﺩﺭﺠـﺔ ﺘﺘﻀـﻤﻥ
ﺸﻴﺌﻴﻥ :
: ﺍﻹﻴﻤﺎﻥ ﺒﺄﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻠﻴﻡ ﺒﻤﺎ ﺍﻟﺨﻠـﻕ
ﻓﺎﻟﺩﺭﺠﺔ ﺍﻷﻭﻟﻰ
ﻋﺎﻤﻠﻭﻥ، ﺒﻌﻠﻤﻪ ﺍﻟﻘﺩﻴﻡ ﺍﻟﺫﻱ ﻫﻭ ﻤﻭﺼﻭﻑ
ﺒﻪ ﺃﺯﻻ ﻭﺃﺒﺩﺍ، ﻭﻋﻠﻡ ﺠﻤﻴﻊ ﺃﺤـﻭﺍﻟﻬﻡ ﻤـﻥ
ﺍﻟﻁﺎﻋﺎﺕ ﻭﺍﻟﻤﻌﺎﺼﻲ ﻭﺍﻷﺭﺯﺍﻕ ﻭﺍﻵﺠﺎل،
ﺜﻡ ﻜﺘﺏ ﺍﷲ ﻓﻲ ﺍﻟﻠﻭﺡ ﺍﻟﻤﺤﻔـﻭﻅ ﻤﻘـﺎﺩﻴﺭ
ﺍﻟﺨﻠﻕ، ﻓﺄﻭل ﻤﺎ ﺨﻠﻕ ﺍﷲ ﺍﻟﻘﻠﻡ، ﻗـﺎل ﻟـﻪ:
)ﺍﻜﺘﺏ( ﻗﺎل: )ﻤﺎ ﺃﻜﺘﺏ؟( ﻗﺎل: )ﺍﻜﺘﺏ ﻤـﺎ
ﻫﻭ ﻜﺎﺌﻥ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ(، ﻓﻤـﺎ ﺃﺼـﺎﺏ
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27. ﺍﻹﻨﺴﺎﻥ ﻟﻡ ﻴﻜﻥ ﻟﻴﺨﻁﺌﻪ، ﻭﻤﺎ ﺃﺨﻁـﺄﻩ ﻟـﻡ
ﻴﻜﻥ ﻟﻴﺼـﻴﺒﻪ ﺠﻔـﺕ ﺍﻷﻗـﻼﻡ ﻭﻁﻭﻴـﺕ
ﺍﻟﺼﺤﻑ، ﻜﻤﺎ ﻗﺎل ﺘﻌﺎﻟﻰ: ﺃﻟﻡ ﺘﻌ ﹶـﻡ ﺃﻥ
َ ﹶ ﹶ ﻠ َ
ﺍﷲ ﻴﻌﻠﻡ ﺎ ِﻲ ﺍﻟﺴ ﺎﺀ ﺍﻷﺭ ِ ﺇﻥ ﺫ ِ
ﻤ ِ ﻭ َ ﺽ ِ ﹶﻟﻙ َ ﹶ ﻤ ﻓ
ِﻲ ﻜ ﹶﺎﺏ ﺇﻥ ﺫ ِ ﻋ ﹶﻰ ﺍﷲ ﻴ ِﻴﺭ ﻭﻗﺎل:
ِ ﺴ ﻓ ِﺘ ٍ ِ ﹶﻟﻙ ﻠ
ﺎ ﺃ ﺎﺏ ِﻥ ﻤ ِﻴﺒﺔ ِـﻲ ﺍﻷﺭ ِ ﻻ
َ ﺽ ﻭ ﹶ ﻤ َﺼ ﻤ ﺼ ٍ ﻓ
ِﻲ ﺃﻨﻔﺴﻜﻡ ﺇﻻ ِﻲ ِ ﹶـﺎ ٍ ـﻥ ﻗﺒـل َﻥ
ﹶ ِﺃ ﻓ َ ﹾ ﹸ ِ ﹸ ِ ﱠ ﻓ ﻜﺘ ﺏ ﻤ
ﻨﺒﺭﺃ ﺎ ﺇﻥ ﺫ ِ ﻋ ﹶﻰ ﺍﷲ ﻴ ِـﻴﺭ ﻭﻫـﺫﺍ
ِ ﺴ ﱠ َ ﻫ ِ ﹶﻟﻙ ﻠ
ﺍﻟﺘﻘﺩﻴﺭ ﺍﻟﺘﺎﺒﻊ ﻟﻌﻠﻤﻪ ﺴﺒﺤﺎﻨﻪ ﻴﻜـﻭﻥ ﻓـﻲ
ﻤﻭﺍﻀﻊ ﺠﻤﻠﺔ ﻭﺘﻔﺼﻴﻼ، ﻓﻘﺩ ﻜﺘـﺏ ﻓـﻲ
ﺍﻟﻠﻭﺡ ﺍﻟﻤﺤﻔﻭﻅ ﻤﺎ ﺸﺎﺀ، ﻭﺇﺫﺍ ﺨﻠﻕ ﺠﺴـﺩ
ﺍﻟﺠﻨﻴﻥ ﻗﺒل ﺨﻠﻕ ﺍﻟﺭﻭﺡ ﻓﻴﻪ ﺒﻌﺙ ﺇﻟﻴﻪ ﻤﻠﻜﺎ
ﹰ
ﻓﻴﺅﻤﺭ ﺒﺄﺭﺒﻊ ﻜﻠﻤﺎﺕ ﻓﻴﻘﺎل ﻟـﻪ: )ﺍﻜﺘـﺏ
ﺭﺯﻗﻪ ﻭﺃﺠﻠﻪ ﻭﻋﻤﻠﻪ ﻭﺸﻘﻲ ﺃﻡ ﺴﻌﻴﺩ ﻭﻨﺤﻭ
ﺫﻟﻙ(، ﻓﻬﺫﺍ ﺍﻟﺘﻘﺩﻴﺭ ﻗﺩ ﻜﺎﻥ ﻴﻨﻜـﺭﻩ ﻏـﻼﺓ
ﺍﻟﻘﺩﺭﻴﺔ ﻗﺩﻴﻤﺎ ﻭﻤﻨﻜﺭﻭﻩ ﺍﻟﻴﻭﻡ ﻗﻠﻴل.
ﹰ
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28. ﻭﺃﻤﺎ ﺍﻟﺩﺭﺠﺔ ﺍﻟﺜﺎﻨﻴﺔ : ﻓﻬﻲ ﻤﺸﻴﺌﺔ ﺍﷲ ﺍﻟﻨﺎﻓﺫﺓ ﻭﻗﺩﺭﺘﻪ ﺍﻟﺸـﺎﻤﻠﺔ،
ﻭﻫﻭ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻥ ﻤﺎ ﺸﺎﺀ ﺍﷲ ﻜﺎﻥ ﻭﻤﺎ ﻟـﻡ
ﻴﺸﺄ ﻟﻡ ﻴﻜﻥ، ﻭﺃﻨﻪ ﻤﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻤﺎ ﻓﻲ
ﺍﻷﺭﺽ ﻤﻥ ﺤﺭﻜﺔ ﻭﻻ ﺴﻜﻭﻥ ﺇﻻ ﺒﻤﺸﻴﺌﺔ
ﺍﷲ ﺴﺒﺤﺎﻨﻪ، ﻻ ﻴﻜﻭﻥ ﻓﻲ ﻤﻠﻜﻪ ﻤﺎ ﻻ ﻴﺭﻴﺩ،
ﻭﺃﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻋﻠﻰ ﻜل ﺸﻲﺀ ﻗـﺩﻴﺭ ﻤـﻥ
ﺍﻟﻤﻭﺠﻭﺩﺍﺕ ﻭﺍﻟﻤﻌﺩﻭﻤﺎﺕ، ﻓﻤﺎ ﻤﻥ ﻤﺨﻠﻭﻕ
ﻓﻲ ﺍﻷﺭﺽ ﻭﻻ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﺇﻻ ﺍﷲ ﺨﺎﻟﻘـﻪ
ﺴﺒﺤﺎﻨﻪ ﻻ ﺨﺎﻟﻕ ﻏﻴﺭﻩ ﻭﻻ ﺭﺏ ﺴﻭﺍﻩ.
ﻭﻤﻊ ﺫﻟﻙ ﻓﻘﺩ ﺃﻤﺭ ﺍﻟﻌﺒﺎﺩ ﺒﻁﺎﻋﺘﻪ ﻭﻁﺎﻋﺔ ﺭﺴﻠﻪ ﻭﻨﻬﺎﻫﻡ ﻋﻥ
ﻤﻌﺼﻴﺘﻪ، ﻭﻫﻭ ﺴﺒﺤﺎﻨﻪ ﻴﺤﺏ ﺍﻟﻤﺘﻘﻴﻥ ﻭﺍﻟﻤﺤﺴﻨﻴﻥ ﻭﺍﻟﻤﻘﺴـﻁﻴﻥ
ﻭﻴﺭﻀﻰ ﻋﻥ ﺍﻟﺫﻴﻥ ﺁﻤﻨـﻭﺍ ﻭﻋﻤﻠـﻭﺍ ﺍﻟﺼـﺎﻟﺤﺎﺕ، ﻻ ﻴﺤـﺏ
ﺍﻟﻜﺎﻓﺭﻴﻥ، ﻭﻻ ﻴﺭﻀﻰ ﻋﻥ ﺍﻟﻘﻭﻡ ﺍﻟﻔﺎﺴﻘﻴﻥ، ﻭﻻ ﻴﺄﻤﺭ ﺒﺎﻟﻔﺤﺸﺎﺀ
ﻭﻻ ﻴﺭﻀﻰ ﻟﻌﺒﺎﺩﻩ ﺍﻟﻜﻔﺭ، ﻭﻻ ﻴﺤﺏ ﺍﻟﻔﺴﺎﺩ .
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29. ﺍﻟﻌﺒﺎﺩ ﻓﺎﻋﻠﻭﻥ ﻭﺍﷲ ﺨﺎﻟﻕ ﺃﻓﻌﺎﻟﻬﻡ:
ﻭﺍﻟﻌﺒﺎﺩ ﻓﺎﻋﻠﻭﻥ ﺤﻘﻴﻘﺔ ﻭﺍﷲ ﺨﺎﻟﻕ ﺃﻓﻌـﺎﻟﻬﻡ، ﻭﺍﻟﻌﺒـﺩ ﻫـﻭ
ﺍﻟﻤﺅﻤﻥ ﻭﺍﻟﻜﺎﻓﺭ، ﻭﺍﻟﺒﺭ ﻭﺍﻟﻔﺎﺠﺭ، ﻭﺍﻟﻤﺼﻠﻲ ﻭﺍﻟﺼﺎﺌﻡ، ﻭﻟﻠﻌﺒـﺎﺩ
ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻬﻡ ﻭﻟﻬﻡ ﺇﺭﺍﺩﺓ، ﻭﺍﷲ ﺨﺎﻟﻘﻬﻡ ﻭﺨﺎﻟﻕ ﻗـﺩﺭﺘﻬﻡ
ﻭﺇﺭﺍﺩﺘﻬﻡ، ﻜﻤﺎ ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ: ﻟﻤﻥ ﹶﺎﺀ ِـﻨﻜﻡ َﻥ ﻴﺴـﺘ ِﻴﻡ
ِ ﺸ ﻤ ﹾ ﹸ ﺃ ﹶﻘ
ﻭ ﺎ ﺘ ﹶﺎ ﻭ ﺇﻻ َﻥ ﻴ ﹶﺎﺀ ﺍﷲ ﺭﺏ ﺍﻟ ﺎﻟ ِﻴﻥ ﻭﻫﺫﻩ ﺍﻟﺩﺭﺠـﺔ
ﻤ ﹶﺸ ﺀ ﻥ ِ ﱠ ﺃ ﺸ ُ ﹾﻌ ﹶﻤ
ﻤﻥ ﺍﻟﻘﺩﺭ ﻴﻜﺫﺏ ﺒﻬﺎ ﻋﺎﻤﺔ ﺍﻟﻘﺩﺭﻴﺔ ﺍﻟﺫﻴﻥ ﺴـﻤﺎﻫﻡ ﺍﻟﻨﺒـﻲ
ﻤﺠﻭﺱ ﻫﺫﻩ ﺍﻷﻤﺔ، ﻭﻴﻐﻠﻭ ﻓﻴﻬﺎ ﻗﻭﻡ ﻤﻥ ﺃﻫل ﺍﻹﺜﺒـﺎﺕ ﺤﺘـﻰ
ﺴﻠﺒﻭﺍ ﺍﻟﻌﺒﺩ ﻗﺩﺭﺘﻪ ﻭﺍﺨﺘﻴـﺎﺭﻩ، ﻭﻴﺨﺭﺠـﻭﻥ ﻋـﻥ ﺃﻓﻌـﺎل ﺍﷲ
ﻭﺃﺤﻜﺎﻤﻪ ﺤﻜﻤﻬﺎ ﻭﻤﺼﺎﻟﺤﻬﺎ .
ﺍﻹﻴﻤﺎﻥ ﻗﻭل ﻭﻋﻤل ﻴﺯﻴﺩ ﻭﻴﻨﻘﺹ:
ﻭﻤﻥ ﺃﺼﻭل ﺃﻫل ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺃﻥ ﺍﻟﺩﻴﻥ ﻭﺍﻹﻴﻤﺎﻥ ﻗـﻭل
ﻭﻋﻤل، ﻗﻭل ﺍﻟﻘﻠﺏ ﻭﺍﻟﻠﺴﺎﻥ، ﻭﻋﻤل ﺍﻟﻘﻠﺏ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﺠﻭﺍﺭﺡ.
ﻭﺃﻥ ﺍﻹﻴﻤﺎﻥ ﻴﺯﻴﺩ ﺒﺎﻟﻁﺎﻋﺔ ﻭﻴﻨﻘﺹ ﺒﺎﻟﻤﻌﺼﻴﺔ، ﻭﻫـﻡ ﻤـﻊ
ﺫﻟﻙ ﻻ ﻴﻜﻔﺭﻭﻥ ﺃﻫل ﺍﻟﻘﺒﻠﺔ ﺒﻤﻁﻠﻕ ﺍﻟﻤﻌﺎﺼﻲ ﻭﺍﻟﻜﺒﺎﺌﺭ - ﻜﻤـﺎ
ﻴﻔﻌﻠﻪ ﺍﻟﺨﻭﺍﺭﺝ - ﺒل ﺍﻷﺨﻭﺓ ﺍﻹﻴﻤﺎﻨﻴﺔ ﺜﺎﺒﺘﺔ ﻤﻊ ﺍﻟﻤﻌﺎﺼﻲ، ﻜﻤﺎ
ﻗﺎل ﺴﺒﺤﺎﻨﻪ ﻓﻲ ﺁﻴﺔ ﺍﻟﻘﺼﺎﺹ: ﻓﻤﻥ ﻋﻔﻲ ﻟﻪ ﻤﻥ ﺃ ِﻴﻪ ﺸﻲﺀ
ﹶ ِ ﹶ َ ِ ﺨ ِ ﹶ
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30. ﹶﺎﺘ ﺎﻉ ِﺎﻟﻤﻌ ﻭﻑ ﻭﻗﺎل: ﻭِﻥ ﹶﺎ ِﻔ ﹶـﺎ ِ ِـﻥ ﺍﻟ ـﺅﻤ ِﻴﻥ
ﺇ ﻁ ﺌ ﹶﺘ ﻥ ﻤ ﹾﻤ ْ ِﻨ ﻓ ﱢﺒ ﺒ ﹾ ﺭ ِ
ﺍﻗﺘﺘﹸﻭﺍ ﻓﺄﺼ ِ ﻭﺍ ﺒﻴﻨﻬ ﺎ ﻓ ِﻥ ﺒﻐﺕ ﺇﺤـ ﺍﻫ ﺎ ﻋ ﹶـﻰ ﺍﻷﺨﹾـ ﻯ
ُ ﺭ ﹾ ﹶ ﹶ ﻠ ﹶ َ ﻠ ﺤ ﹶ ﻤ ﹶ ﺈ ﹶ ﹾ ِ ﺩ ﻤ ﻠ
ﻓ ﹶﺎﺘﹸﻭﺍ ﺍﻟ ِﻲ ﺘﺒ ِﻲ ﺤ ﱠﻰ ﺘ ِﻲﺀ ﺇ ﹶـﻰ ﺃﻤـﺭ ﺍﷲ ﹶـ ِﻥ ﹶـﺎﺀﺕ
َ ِ ِﻓ ﺈ ﻓ ﹾ ﹶﻘ ِﻠ ﱠﺘ ﹶ ﻐ ﺘ ﹶﻔ ِ ﻟ
ﻓﺄﺼ ِ ﻭﺍ ﺒﻴﻨﻬ ﺎ ِﺎﻟﻌﺩل ﺃﻗ ِ ﹸﻭﺍ ﺇﻥ ﺍﷲ ﻴ ِـﺏ ﺍﻟﻤﻘ ِـ ِﻴﻥ
ﹶ َ ﻠ ﺤ ﹶ ﻤ ﺒ ﹾ ِ ﻭ َ ﹾ ﺴ ﻁ ِ َ ﺤ ﹾ ﹾ ﺴ ﻁ
ﺇﻨ ﺎ ﺍﻟﻤﺅﻤ ﹸﻭﻥ ﺇﺨﻭﺓ ﻓﺄﺼ ِ ﻭﺍ ﺒﻴﻥ ﺃﺨﻭﻴﻜﻡ ﺍﺘ ﹸﻭﺍ ﺍﷲ ﻟﻌﻠ ﹸـﻡ
َ ﹶ ﱠﻜ ِ ﱠ ﻤ ﹾ ِ ْ ﻨ ِ ﹾ ﹲ ﹶ َ ﻠ ﺤ َ ﹶ ﹸ ﻭ ﱠ ﻘ
ﺘﺭﺤ ﻭﻥ.
ﹸ ﻤ
ﻭﻻ ﻴﺴﻠﺒﻭﻥ ﺍﻟﻔﺎﺴﻕ ﺍﻟﻤﻠﻲ ﺍﻹﺴﻼﻡ ﺒﺎﻟﻜﻠﻴﺔ، ﻭﻻ ﻴﺨﻠﺩﻭﻨﻪ ﻓﻲ
ﺍﻟﻨﺎﺭ - ﻜﻤﺎ ﺘﻘﻭﻟﻪ ﺍﻟﻤﻌﺘﺯﻟﺔ - ﺒل ﺍﻟﻔﺎﺴﻕ ﻴـﺩﺨل ﻓـﻲ ﺍﺴـﻡ
ﺍﻹﻴﻤﺎﻥ ﺍﻟﻤﻁﻠﻕ، ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ: ﻓﺘﺤ ِﻴﺭ ﻗ ٍ ﻤﺅ ِﻨ ٍ ﻭﻗﺩ ﻻ
ﹶ ﹶ ﺭ ﺭ ﹶﺒﺔ ْ ﻤ ﹶﺔ
ﻴﺩﺨل ﻓﻲ ﺍﺴﻡ ﺍﻹﻴﻤﺎﻥ ﺍﻟﻤﻁﻠﻕ، ﻜﻤﺎ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌـﺎﻟﻰ: ﺇﻨ ـﺎ
ِ ﱠﻤ
ﺍﻟﻤﺅﻤ ﹸﻭﻥ ﺍﻟ ِﻴﻥ ﺇ ﹶﺍ ﺫﻜﺭ ﺍﷲ ِ ﻠﺕ ﻗﹸﻭﺒﻬﻡ ﻭﺇ ﹶﺍ ﺘﻠﻴﺕ ﻋﻠﻴﻬﻡ
ﹾ ِ ْ ﻨ ﱠ ﺫ ِ ﺫ ﹸ ِ ُ ﻭﺠ ﹶ ﹾ ﹸ ﻠ ِ ﺫ ﹸ ِ ﹾ ﹶ ِ
ﺁ ﺎ ﹸﻪ ﺍﺩﺘﻬﻡ ِﻴ ﺎ ﹰﺎ ﻭﻗﻭﻟﻪ ) :ﻻ ﻴﺯﻨﻲ ﺍﻟﺯﺍﻨﻲ ﺤﻴﻥ ﻴﺯﻨﻲ
ﻴ ﺘ ﺯ ﹾ ﺇ ﻤ ﻨ
ﻭﻫﻭ ﻤﺅﻤﻥ، ﻭﻻ ﻴﺴﺭﻕ ﺍﻟﺴﺎﺭﻕ ﺤﻴﻥ ﻴﺴﺭﻕ ﻭﻫﻭ ﻤﺅﻤﻥ، ﻭﻻ
ﻴﺸﺭﺏ ﺍﻟﺨﻤﺭ ﺤﻴﻥ ﻴﺸﺭﺒﻬﺎ ﻭﻫﻭ ﻤﺅﻤﻥ، ﻭﻻ ﻴﻨﺘﻬﺏ ﻨﻬﺒﺔ ﺫﺍﺕ
ﺸﺭﻑ ﻴﺭﻓﻊ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻓﻴﻬﺎ ﺃﺒﺼﺎﺭﻫﻡ ﺤـﻴﻥ ﻴﻨﺘﻬﺒﻬـﺎ ﻭﻫـﻭ
ﻤﺅﻤﻥ( ﻭﻨﻘﻭل: ﻫﻭ ﻤﺅﻤﻥ ﻨﺎﻗﺹ ﺍﻹﻴﻤﺎﻥ، ﺃﻭ ﻤﺅﻤﻥ ﺒﺈﻴﻤﺎﻨـﻪ
ﻓﺎﺴﻕ ﺒﻜﺒﻴﺭﺘﻪ، ﻓﻼ ﻴﻌﻁﻰ ﺍﻻﺴﻡ ﺍﻟﻤﻁﻠﻕ ﻭﻻ ﻴﺴـﻠﺏ ﻤﻁﻠـﻕ
ﺍﻻﺴﻡ .
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31. ﻨﺤﺏ ﺍﻟﺼﺤﺎﺒﺔ ﻭﻨﺘﺒﺭﺃ ﻤـﻥ ﻁﺭﻴﻘـﺔ ﺍﻟﺭﺍﻓﻀـﺔ
ﻭﺍﻟﻨﻭﺍﺼﺏ:
ﻭﻤﻥ ﺃﺼﻭل ﺃﻫل ﺍﻟﺴﻨﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺴﻼﻤﺔ ﻗﻠﻭﺒﻬﻡ ﻭﺃﻟﺴـﻨﺘﻬﻡ
ﻷﺼﺤﺎﺏ ﺭﺴﻭل ﺍﷲ ،ﻜﻤﺎ ﻭﺼﻔﻬﻡ ﺍﷲ ﺒﻪ ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ:
ﺍﻟ ِﻴﻥ ﺎ ﻭﺍ ِﻥ ﺒﻌﺩﻫﻡ ﻴ ﹸﻭﹸﻭﻥ ﺭﺒ ﹶﺎ ﺍﻏﻔﺭ ﻟ ﹶﺎ ﻭﻹﺨ ﺍﻨ ﹶـﺎ
ﻭ ﱠﺫ ﺠ ﺀ ﻤ ِ ِ ﻘ ﻟ ﻨ ﹾ ِ ﹶﻨ ِ ﹾﻭ ِﻨ
ﺍﻟ ِﻴﻥ ﺴﺒ ﹸﻭ ﹶﺎ ِﺎ ِﻴ ﺎﻥ ﻻ ﺘﺠﻌل ِﻲ ﻗﹸﻭﺒ ﹶﺎ ﻏﻼ ﻟﻠ ِﻴﻥ ﺁﻤ ﹸـﻭﺍ
ﱠﺫ ﻘ ﻨ ﺒ ﻹ ﻤ ِ ﻭ ﹶ ﹶ ْ ﻓ ﹸﻠ ِﻨ ِ ﱢﱠﺫ ﻨ
ﻓﻲ ﻗﻭﻟﻪ: )ﻻ ﺘﺴﺒﻭﺍ ﺭ ﺒﻨﹶﺎ ِﺇ ﱠﻨﻙ ﺭﺅُﻭﻑ ﺭﺤِﻴﻡ ﻭﻁﺎﻋﺔ ﺍﻟﻨﺒﻲ
ﹲ
ﺃﺼﺤﺎﺒﻲ ﻓﻭﺍﻟﺫﻱ ﻨﻔﺴﻲ ﺒﻴﺩﻩ ﻟﻭ ﺃﻥ ﺃﺤﺩﻜﻡ ﺃﻨﻔﻕ ﻤﺜل ﺃﺤﺩ ﺫﻫﺒـﺎ
ﹰ ُ ٍ
ﻤﺎ ﺒﻠﻎ ﻤ ﺃﺤﺩﻫﻡ ﻭﻻ ﻨﺼﻴﻔﻪ(.
ﺩ
ﻭﻴﻘﻭﻟﻭﻥ ﻤﺎ ﺠﺎﺀ ﺒﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﺠﻤﺎﻉ ﻤﻥ ﻓﻀﺎﺌﻠﻬﻡ
ﻭﻤﺭﺍﺘﺒﻬﻡ، ﻭﻴﻔﻀﻠﻭﻥ ﻤﻥ ﺃﻨﻔﻕ ﻤﻥ ﻗﺒل ﺍﻟﻔﺘﺢ - ﻭﻫـﻭ ﺼـﻠﺢ
ﺍﻟﺤﺩﻴﺒﻴﺔ - ﻭﻗﺎﺘل ﻋﻠﻰ ﻤﻥ ﺃﻨﻔﻕ ﻤﻥ ﺒﻌﺩ ﻭﻗﺎﺘـل، ﻭﻴﻘـﺩﻤﻭﻥ
ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ﻋﻠﻰ ﺍﻷﻨﺼﺎﺭ، ﻭﻴﺅﻤﻨﻭﻥ ﺒﺄﻥ ﺍﷲ ﻗﺎل ﻷﻫل ﺒﺩﺭ -
ﻭﻜﺎﻨﻭﺍ ﺜﻼﺜﻤﺎﺌﺔ ﻭﺒﻀﻌﺔ ﻋﺸﺭ: )ﺍﻋﻤﻠﻭﺍ ﻤﺎ ﺸﺌﺘﻡ ﻓﻘﺩ ﻏﻔـﺭﺕ
ﻟﻜﻡ( ﻭﺒﺄﻨﻪ ﻻ ﻴﺩﺨل ﺍﻟﻨﺎﺭ ﺃﺤﺩ ﺒﺎﻴﻊ ﺘﺤﺕ ﺍﻟﺸﺠﺭﺓ، ﻜﻤﺎ ﺃﺨﺒـﺭ
ﺒﻪ ﺍﻟﻨﺒﻲ ،ﺒل ﻟﻘﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ ﻭﺭﻀﻭﺍ ﻋﻨﻪ - ﻭﻜﺎﻨﻭﺍ
ﺃﻜﺜﺭ ﻤﻥ ﺃﻟﻑ ﻭﺃﺭﺒﻌﻤﺎﺌﺔ.
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32. ﻭﻴﺸﻬﺩﻭﻥ ﺒﺎﻟﺠﻨﺔ ﻟﻤﻥ ﺸﻬﺩ ﻟﻪ ﺭﺴﻭل ﺍﷲ ،ﻜﺎﻟﻌﺸـﺭﺓ،
ﻭﺜﺎﺒﺕ ﺒﻥ ﻗﻴﺱ ﺒﻥ ﺸﻤﺎﺱ، ﻭﻏﻴﺭﻫﻡ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ .
ﻭﻴﻘﺭﻭﻥ ﺒﻤﺎ ﺘﻭﺍﺘﺭ ﺒﻪ ﺍﻟﻨﻘل ﻋﻥ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻋﻠـﻰ ﺒـﻥ
ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻭﻏﻴﺭﻩ، ﻤﻥ ﺃﻥ ﺨﻴﺭ ﻫﺫﻩ ﺍﻷﻤﺔ ﺒﻌﺩ
ﻨﺒﻴﻬﺎ ﺃﺒﻭ ﺒﻜﺭ ﺜﻡ ﻋﻤﺭ، ﻭﻴﺜﻠﺜﻭﻥ ﺒﻌﺜﻤﺎﻥ ﻭﻴﺭﺒﻌﻭﻥ ﺒﻌﻠﻲ ﺭﻀﻲ
ﺍﷲ ﻋﻨﻬﻡ، ﻜﻤﺎ ﺩﻟﺕ ﻋﻠﻴﻪ ﺍﻵﺜﺎﺭ، ﻭﻜﻤﺎ ﺃﺠﻤﻊ ﺍﻟﺼﺤﺎﺒﺔ ﻋﻠـﻰ
ﺘﻘﺩﻴﻡ ﻋﺜﻤﺎﻥ ﻓﻲ ﺍﻟﺒﻴﻌﺔ، ﻤﻊ ﺃﻥ ﺒﻌﺽ ﺃﻫل ﺍﻟﺴﻨﺔ ﻜـﺎﻨﻭﺍ ﻗـﺩ
ﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ - ﺒﻌﺩ ﺍﺘﻔﺎﻗﻬﻡ ﻋﻠﻰ
ﺘﻘﺩﻴﻡ ﺃﺒﻲ ﺒﻜﺭ ﻭﻋﻤﺭ - ﺃﻴﻬﻤﺎ ﺃﻓﻀل ﻓﻘﺩﻡ ﻗﻭﻡ ﻋﺜﻤﺎﻥ ﻭﺴﻜﺘﻭﺍ
ﻭﺭ ﻌﻭﺍ ﺒﻌﻠﻲ، ﻭﻗﺩﻡ ﻗﻭﻡ ﻋﻠﻴﹰ، ﻭﻗﻭﻡ ﺘﻭﻗﻔﻭﺍ، ﻟﻜﻥ ﺍﺴﺘﻘﺭ ﺃﻤـﺭ
ﺎ ﺒ
ﺃﻫل ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺘﻘﺩﻴﻡ ﻋﺜﻤﺎﻥ ﺜﻡ ﻋﻠﻲ، ﻭﺇﻥ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ
- ﻤﺴﺄﻟﺔ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ - ﻟﻴﺴﺕ ﻤﻥ ﺍﻷﺼﻭل ﺍﻟﺘـﻲ ﻴﻀـﻠل
ﺍﻟﻤﺨﺎﻟﻑ ﻓﻴﻬﺎ ﻋﻨﺩ ﺠﻤﻬﻭﺭ ﺃﻫل ﺍﻟﺴﻨﺔ، ﻟﻜﻥ ﺍﻟﺘﻲ ﻴﻀﻠل ﻓﻴﻬـﺎ
ﻤﺴﺄﻟﺔ ﺍﻟﺨﻼﻓﺔ ﻭﺫﻟﻙ ﺃﻨﻬﻡ ﻴﺅﻤﻨﻭﻥ ﺃﻥ ﺍﻟﺨﻠﻴﻔﺔ ﺒﻌﺩ ﺭﺴـﻭل ﺍﷲ
ﺃﺒﻭ ﺒﻜﺭ ﻭﻋﻤﺭ ﺜﻡ ﻋﺜﻤﺎﻥ ﺜﻡ ﻋﻠﻲ، ﻭﻤﻥ ﻁﻌﻥ ﻓﻲ ﺨﻼﻓـﺔ
ﺃﺤﺩ ﻤﻥ ﻫﺅﻻﺀ ﻓﻬﻭ ﺃﻀل ﻤﻥ ﺤﻤﺎﺭ ﺃﻫﻠﻪ.
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33. ﻭﻴﺤﺒﻭﻥ ﺃﻫل ﺒﻴﺕ ﺭﺴﻭل ﺍﷲ ﻭﻴﺘﻭﻟﻭﻨﻬﻡ ﻭﻴﺤﻔﻅـﻭﻥ ﻓـﻴﻬﻡ
ﻭﺼﻴﺔ ﺭﺴﻭل ﺍﷲ ،ﺤﻴﺙ ﻗﺎل ﻴﻭﻡ ﻏﺩﻴﺭ ﺨﻡ: )ﺃﺫﻜـﺭﻜﻡ ﺍﷲ
ﻓﻲ ﺃﻫل ﺒﻴﺘﻲ( ﻭﻗﺎل ﺃﻴﻀﺎ ﻟﻠﻌﺒﺎﺱ ﻋﻤﻪ ﻭﻗﺩ ﺍﺸﺘﻜﻰ ﺇﻟﻴﻪ ﺃﻥ ﺒﻌﺽ
ﹰ
ﻗﺭﻴﺵ ﻴﺠﻔﻭ ﺒﻨﻲ ﻫﺎﺸﻡ ﻓﻘﺎل: )ﻭﺍﻟﺫﻱ ﻨﻔﺴﻲ ﺒﻴﺩﻩ ﻻ ﻴﺅﻤﻨﻭﻥ ﺤﺘﻰ
ﻴﺤﺒﻭﻜﻡ ﷲ ﻭﻟﻘﺭﺍﺒﺘﻲ( ﻭﻗﺎل: )ﺇﻥ ﺍﷲ ﺍﺼﻁﻔﻰ ﺒﻨـﻲ ﺇﺴـﻤﺎﻋﻴل
ﻭﺍﺼﻁﻔﻰ ﻤﻥ ﺒﻨﻲ ﺇﺴﻤﺎﻋﻴل ﻜﻨﺎﻨﺔ ﻭﺍﺼﻁﻔﻰ ﻤﻥ ﻜﻨﺎﻨﺔ ﻗﺭﻴﺸـﺎ
ﹰ
ﻭﺍﺼﻁﻔﻰ ﻤﻥ ﻗﺭﻴﺵ ﺒﻨﻲ ﻫﺎﺸﻡ ﻭﺍﺼﻁﻔﺎﻨﻲ ﻤﻥ ﺒﻨﻲ ﻫﺎﺸﻡ(.
ﺃﻤﻬﺎﺕ ﺍﻟﻤﺅﻤﻨﻴﻥ، ﻭﻴﺅﻤﻨﻭﻥ ﻭﻴﺘﻭﻟﻭﻥ ﺃﺯﻭﺍﺝ ﺭﺴﻭل ﺍﷲ
ﺒﺄﻨﻬﻥ ﺃﺯﻭﺍﺠﻪ ﻓﻲ ﺍﻵﺨﺭﺓ، ﺨﺼﻭﺼﺎ ﺨﺩﻴﺠﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﺎ
ﹰ
ﺃﻡ ﺃﻜﺜﺭ ﺃﻭﻻﺩﻩ ﺃﻭل ﻤﻥ ﺁﻤﻥ ﺒﻪ ﻭﻋﺎﻀﺩﻩ ﻋﻠﻰ ﺃﻤﺭﻩ ﻭﻜﺎﻥ ﻟﻬﺎ
ﻤﻨﻪ ﺍﻟﻤﻨﺯﻟﺔ ﺍﻟﻌﺎﻟﻴﺔ، ﻭﺍﻟﺼ ﻴﻘﺔ ﺒﻨﺕ ﺍﻟﺼ ﻴﻕ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﺎ،
ﺩ ﺩ
ﺍﻟﺘﻲ ﻗﺎل ﺍﻟﻨﺒﻲ ) :ﻓﻀل ﻋﺎﺌﺸﺔ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﻜﻔﻀل ﺍﻟﺜﺭﻴﺩ
ﻋﻠﻰ ﺴﺎﺌﺭ ﺍﻟﻁﻌﺎﻡ(.
ﻭﻴﺘﺒﺭﺀﻭﻥ ﻤﻥ ﻁﺭﻴﻘﺔ ﺍﻟﺭﻭﺍﻓﺽ ﺍﻟﺫﻴﻥ ﻴﺒﻐﻀﻭﻥ ﺍﻟﺼـﺤﺎﺒﺔ
ﻭﻴﺴﺒﻭﻨﻬﻡ ﻭﻁﺭﻴﻘﺔ ﺍﻟﻨﻭﺍﺼﺏ ﺍﻟﺫﻴﻥ ﻴﺅﺫﻭﻥ ﺃﻫل ﺍﻟﺒﻴﺕ ﺒﻘﻭل ﺃﻭ
ﻋﻤل، ﻭﻴﻤﺴﻜﻭﻥ ﻋﻤﺎ ﺸﺠﺭ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ، ﻭﻴﻘﻭﻟﻭﻥ: ﺇﻥ ﻫـﺫﻩ
ﺍﻵﺜﺎﺭ ﺍﻟﻤﺭﻭﻴﺔ ﻓﻲ ﻤﺴﺎﻭﻴﻬﻡ ﻤﻨﻬﺎ ﻤﺎ ﻫﻭ ﻜﺎﺫﺏ ﻭﻤﻨﻬﺎ ﻤﺎ ﻗـﺩ
ﺯﻴﺩ ﻓﻴﻪ ﻭﻨﻘﺹ ﻭﻏ ﺭ ﻋﻥ ﻭﺠﻬﻪ، ﻭﺍﻟﺼﺤﻴﺢ ﻤﻨـﻪ ﻫـﻡ ﻓﻴـﻪ
ﹸﻴ
ﻤﻌﺫﻭﺭﻭﻥ ﺇﻤﺎ ﻤﺠﺘﻬﺩﻭﻥ ﻤﺼﻴﺒﻭﻥ، ﻭﺇﻤﺎ ﻤﺠﺘﻬﺩﻭﻥ ﻤﺨﻁﺌﻭﻥ.
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34. ﻭﻫﻡ ﻤﻊ ﺫﻟﻙ ﻻ ﻴﻌﺘﻘﺩﻭﻥ ﺃﻥ ﻜل ﻭﺍﺤـﺩ ﻤـﻥ ﺍﻟﺼـﺤﺎﺒﺔ
ﻤﻌﺼﻭﻡ ﻋﻥ ﻜﺒﺎﺌﺭ ﺍﻹﺜﻡ ﻭﺼﻐﺎﺌﺭﻩ، ﺒل ﻴﺠﻭﺯ ﻋﻠﻴﻬﻡ ﺍﻟـﺫﻨﻭﺏ
ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻭﻟﻬﻡ ﻤﻥ ﺍﻟﺴﻭﺍﺒﻕ ﻭﺍﻟﻔﻀﺎﺌل ﻤﺎ ﻴﻭﺠﺏ ﻤﻐﻔﺭﺓ ﻤـﺎ
ﻴﺼﺩﺭ ﻋﻨﻬﻡ ﺇﻥ ﺼﺩﺭ، ﺤﺘﻰ ﺇﻨﻬﻡ ﻴﻐﻔﺭ ﻟﻬﻡ ﻤﻥ ﺍﻟﺴﻴﺌﺎﺕ ﻤﺎ ﻻ
ﻴﻐﻔﺭ ﻟﻤﻥ ﺒﻌﺩﻫﻡ، ﻷﻥ ﻟﻬﻡ ﻤﻥ ﺍﻟﺤﺴﻨﺎﺕ ﺍﻟﺘﻲ ﺘﻤﺤﻭ ﺍﻟﺴـﻴﺌﺎﺕ
ﺇﻨﻬﻡ ﺨﻴﺭ ﻤﻤﺎ ﻟﻴﺱ ﻟﻤﻥ ﺒﻌﺩﻫﻡ، ﻭﻗﺩ ﺜﺒﺕ ﺒﻘﻭل ﺭﺴﻭل ﺍﷲ
ﺍﻟﻘﺭﻭﻥ ﻭﺃﻥ ﺍﻟﻤ ِ ﻥ ﺃﺤﺩﻫﻡ ﺇﺫﺍ ﺘﺼﺩﻕ ﺒﻪ ﻜﺎﻥ ﺃﻓﻀـل ﻤـﻥ
ﺩ ﻤ
ﺠﺒل ﺃﺤﺩ ﺫﻫﺒﺎ ﻤﻤﻥ ﺒﻌﺩﻫﻡ، ﺜﻡ ﺇﺫﺍ ﻜﺎﻥ ﻗﺩ ﺼﺩﺭ ﻤﻥ ﺃﺤـﺩﻫﻡ
ﺫﻨﺏ ﻓﻴﻜﻭﻥ ﻗﺩ ﺘﺎﺏ ﻤﻨﻪ، ﺃﻭ ﺃﺘﻰ ﺒﺤﺴﻨﺎﺕ ﺘﻤﺤﻭﻩ ﺃﻭ ﻏﻔﺭ ﻟـﻪ
ﺍﻟﺫﻱ ﻫﻡ ﺃﺤـﻕ ﺍﻟﻨـﺎﺱ ﺒﻔﻀل ﺴﺎﺒﻘﺘﻪ، ﺃﻭ ﺒﺸﻔﺎﻋﺔ ﻤﺤﻤﺩ
ﺒﺸﻔﺎﻋﺘﻪ، ﺃﻭ ﺍﺒﺘﻠﻰ ﺒﺒﻼﺀ ﻓﻲ ﺍﻟﺩﻨﻴﺎ ﻜﻔﺭ ﺒﻪ ﻋﻨﻪ، ﻓﺈﺫﺍ ﻜﺎﻥ ﻫـﺫﺍ
ﹸﱢ
ﻓﻲ ﺍﻟﺫﻨﻭﺏ ﺍﻟﻤﺤﻘﻘﺔ ﻓﻜﻴﻑ ﺍﻷﻤﻭﺭ ﺍﻟﺘﻲ ﻜﺎﻨﻭﺍ ﻓﻴﻬﺎ ﻤﺠﺘﻬﺩﻴﻥ ﺇﻥ
ﺃﺼﺎﺒﻭﺍ ﻓﻠﻬﻡ ﺃﺠﺭﺍﻥ، ﻭﺇﻥ ﺃﺨﻁﺄﻭﺍ ﻓﻠﻬﻡ ﺃﺠﺭ ﻭﺍﺤـﺩ ﻭﺍﻟﺨﻁـﺄ
ﻤﻐﻔﻭﺭ، ﺜﻡ ﺍﻟﻘﺩﺭ ﺍﻟﺫﻱ ﻴﻨﻜﺭ ﻤﻥ ﻓﻌل ﺒﻌﻀﻬﻡ ﻗﻠﻴل ﻨﺯﺭ ﻤﻐﻔﻭﺭ
ﻓﻲ ﺠﻨﺏ ﻓﻀﺎﺌل ﺍﻟﻘﻭﻡ ﻭﻤﺤﺎﺴﻨﻬﻡ ﻤﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺎﷲ ﻭﺭﺴـﻭﻟﻪ
ﻭﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴﻠﻪ ﻭﺍﻟﻬﺠﺭﺓ ﻭﺍﻟﻨﺼﺭﺓ ﻭﺍﻟﻌﻠﻡ ﺍﻟﻨـﺎﻓﻊ ﻭﺍﻟﻌﻤـل
ﺍﻟﺼﺎﻟﺢ، ﻭﻤﻥ ﻨﻅﺭ ﻓﻲ ﺴﻴﺭﺓ ﺍﻟﻘﻭﻡ ﺒﻌﻠﻡ ﻭﺒﺼﻴﺭﺓ ﻭﻤﺎ ﻤﻥ ﺍﷲ
ﻋﻠﻴﻬﻡ ﺒﻪ ﻤﻥ ﺍﻟﻔﻀﺎﺌل ﻋﻠﻡ ﻴﻘﻴﻨﺎ ﺃﻨﻬﻡ ﺨﻴﺭ ﺍﻟﺨﻠﻕ ﺒﻌﺩ ﺍﻷﻨﺒﻴـﺎﺀ
ﹰ
ﻻ ﻜﺎﻥ ﻭﻻ ﻴﻜﻭﻥ ﻤﺜﻠﻬﻡ ﻭﺃﻨﻬﻡ ﺍﻟﺼﻔﻭﺓ ﻤﻥ ﻗﺭﻭﻥ ﻫﺫﻩ ﺍﻷﻤـﺔ
ﺍﻟﺘﻲ ﻫﻲ ﺨﻴﺭ ﺍﻷﻤﻡ ﻭﺃﻜﺭﻤﻬﺎ ﻋﻠﻰ ﺍﷲ .
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