The Arabs used “thaqaf” in several meanings; Some of them refer to spiritual matters such as acumen, intelligence, speed and understanding of knowledge, and some refer to a sensory meaning such as straightening the crooked, and leveling. Hence, the concept of linguistic culture is broad and diverse. The idiomatic definition of Culture: “The totality of sciences, knowledge, and arts in which knowledge and skill are sought.”

1. Islamic Culture
Course Instructors
Dr. Bandar Muhammad AlMatari
Mrs. Ahlam AlTurkistani

2. Research Project (Group Project)
What is meant by the research project is
for a team of students to select a topic
from contemporary topics that is directly or
indirectly related to any of the topics of
Islamic culture, so that the research
project consists of the following:
 Writing a research paper on the topic that
does not exceed ten pages.
 No more than five references.
 A cover page that includes the title of the
research, the names of the research team
members, the date, and the research
supervisor.
 Reference page written in APA format.
 A brief presentation of the project,

3. Introduction to Islamic
Culture
The linguistic definition of culture:
The Arabs used “thaqaf” in several meanings; Some
of them refer to spiritual matters such as acumen,
intelligence, speed and understanding of knowledge,
and some refer to a sensory meaning such as
straightening the crooked, and leveling. Hence, the
concept of linguistic culture is broad and diverse.
The idiomatic definition of Culture:
“The totality of sciences, knowledge, and arts
in which knowledge and skill are sought.”

4. Introduction to Islamic
Culture
The relationship between culture and other
knowledge:
The relationship between culture and science:
Culture is more comprehensive and diverse than science, so
whoever takes something from everything has become an
cultured person, and science is distinguished by specialization, so
whoever takes almost everything from one thing has become a
scientist.
The relationship between culture and civilization:
The Practical Side The Theoretical Side
They are closely related, because the culture of
each nation is the basis of its civilization:
culture is the mental aspect of civilization, and
civilization is the physical aspect of culture.
Civilization deals with the aspects of scientific,
artistic, literary and social advancement that are
carried from one generation to another in the
aspects of material life. While culture is related
to the totality of sciences and knowledge that is
required to be skilled in it, it is therefore

5. Introduction to Islamic
Culture
Islamic Culture Definition:
“Knowing the general components of the
Islamic Ummah with their interactions in
the past and present from religion,
language, history, civilization, values, and
common goals in a conscious and
purposeful manner”

6. Objectives of Studying Islamic Culture
Presenting the correct,
complete
and comprehensive
vision of life, man
and the universe.
Developing the spirit of loyalty
to Islam and giving it precedence
over other forms of
affiliations; Such as
nationalism, ethnicity and racism.
Presenting Islam as
an applied system in life.
The transcendence of Islam
and the manifestation
of its moderation and
ability to achieve
happiness and
life and the hereafter.
Providing a holistic view
of Islam for all aspects of life.
Providing the learner with an
appropriate sum of knowledge
related to Islam, the creed, the
Sharia law, and the way of life.
Providing the with an appropriate
sum of knowledge related to
Islam, the creed, the Sharia law,
and the way of life.

7. Effects of Islamic Culture
The spread of Islam in
the Far East with
the movement of trade.
The translation movement,
where a large amount of Arabic
and Islamic books were translated
into other languages
The impact of Islamic culture
on European belief,
thought and philosophy

8. Islamic Culture Sources
Islamic
Culture
Sources
Original
Shari’a
Sources
Quran
Sunnah
Sub-
Sources
The consensus of
the Prophet’s -
pbuh- companions
Analogy
Arabic
Language
Islamic
History
Useful
Human
Experiences
Islamic
Heritage

9. The Position of
Islamic Culture in
Relation to Other
Cultures
Leaving Western
Civilization: Beneficial
and Harmful
Rejection and Boycott
Taking it All: Harmful and
Beneficial
Acceptance and
Dissolution
Taking the Harmful and
Leaving the Beneficial
Fabrication and
Conciliation
Taking the Beneficial
and Leaving the
Harmful
Excellence and Benefit

10. The Position of
Rejection and Boycott
What it means: The seclusion of Islamic culture, the rejection
and boycott of other cultures.
Reasons and causes:
1. The invalidity and corruption of every non-Islamic culture.
2. Securing the safety of Islamic culture from the intrusiveness
of other cultures.

11. Response to the Position of Rejection and
Boycott
1. The position is inconsistent with Islamic principles
calling for taking wisdom and benefit that do not
oppose religion from any side, nation or person.
2. The position prevents the representation of the image
of Islam, and its definition and the call to it and may
even be a reason of presenting a bad image of Islam
and Muslims.
3. The position is inconsistent with the historical reality
of the Islamic Ummah which dealt with many cultures
of different nations with a mutual relation of influence
and benefit.
4. The position is not applicable in the era of openness

12. The Position of
Acceptance and
Dissolution
What is meant by it: full openness to other cultures and in
particular Western culture, accepting them with everything in
them, being fascinated with them or imitating them, and
dissolving in their sea.
Reasons and causes:
Fascination with the material and scientific progress of Western civilization.
Infatuation with what Western culture and life offers of lusts and temptations.
Influenced by the curricula of study, thought and philosophy based on Western
culture.
Achieving personal interests and being docile to foreign orientations.

13. Response to the Position of Acceptance
and Dissolution
1) The position is contrary to the principles and
constants of Islamic culture and aggresses against it.
2) The position is a monstrosity and distortion of the
history and civilization of the Islamic Ummah.
3) The position is an intellectual deviation and a moral
decay that weakens the nation, and does not
strengthen it, destroys its entity, and does not build it
.
4) The situation contradicts the factors of vigilance and
renaissance that are growing in the Islamic ummah.

14. The Position of
Fabrication and
Conciliation
What it means: to work to bring Islamic culture closer to contemporary
cultures and to show the congruence and compatibility between
the concepts and contents of contemporary cultures and Islamic
culture despite the difference and even the disagreement
between them often.
Reasons and causes:
1. The need to face the trends and adapt to them.
2. Working to prove that Islam is a modern and civilized
religion.
3. Ignorance of Islam and lack of knowledge of its
constants and facts.

15. Response to the Position of Fabrication and
Conciliation
1. The position is flawed and contradicts the
origins and constants of Islamic culture, as
well as its distortion and misunderstanding.
2. The position depicts Islamic culture as weak
and inferior and contradicts the greatness of
Islam and the dignity of Muslims.
3. The position leads to dependency on other
cultures and makes the role of Islamic culture
emphasizing the validity and usefulness of
other cultures.

16. The Position of
Excellence and
Benefit
What is meant by it: to start from full awareness and full conviction of Islamic
culture in order to preserve its origins and be distinguished by its
characteristics, and to open up to other cultures, benefit them, influence them
and benefit from them in a way that does not contradict our culture.
Reasons and causes:
1. Belief in the validity and stability of the origins of Islamic culture and the
distinctiveness of its characteristics
2. Belief in the validity of Islam for all times and places.
3. Belief that wisdom is the lost property of the believer, and he has a right to
it.
4. Pride in Islamic culture and knowledge of its history and positivity in its
stability and influence throughout its long historical career.

17. The Position of Excellence and the Benefit From It
1. The position highlights the
advantages of Islam and
shows the strength and pride
of Muslims in it .
2. The position protects against
the negative effects of
seclusion or dissolution in
other cultures.
3. The position is in harmony
with the position of Islamic
culture historically.
4. The position shows a
conscious methodological
mindset that relies on
research, scrutiny, and
selection.
5. The position is identical to the
attitudes of many cultures in
their dealings and their benefit
1. The West in its culture took from Greece, the Roma
and the Islam, the West took from us some science and
methods and left of Islam its doctrine and sharia.
2. As for us we translated the sciences of Greece, Persia
and India and took some and left some and at the head
of what we left was the literature because it was pagan
.
3. We did not take all nor did we leave all; Japan in
modern times has taken Western political and
economic systems but has retained its social,
educational and administrative system and Japanese
companies are today run in a special way far from what
is in the West.
4. Isn't it our right to borrow sciences and move away
from values, ideas and beliefs that do not suit us?
And in addition:

18. Mohammed Al-Amin
Al-Shinqiti Says:
(The natural position of Islam towards Western civilization – is that they strive to
collect what is produced from the material aspects and warn against what it has
gained from rebellion against the Creator of the universe, the Almighty, so that
this world and the Hereafter will be made for them. ( the natural position of Islam
towards Western civilization – is that they strive to collect what it produced from
the material aspects and warn against what it has gained from rebellion against
the Creator of the universe, the Almighty, so that this world and the Hereafter will
be right for them. It is unfortunate that most of them reverse the case and take
from it moral decadence, alienation from religion, and distance from obedience
to the creator of the universe, and they do not obtain a result of the material
benefits in it, so they lose this world and the hereafter.)

19. First Assignment
 Question1: provide examples of ways in which
Western cultures have benefited from Islamic
culture?
 Question2: provide examples of Arabic and Islamic
books translated into foreign languages?

20. Dialogue Among Cultures and
Civilizations
 Islam is the religion of dialogue:
 Dialogue is a Qur'anic approach.
 God's dialogue with Satan.
 The messengers' dialogue with their people.
 Abraham's dialogue with his father.
 Moses' dialogue with Pharaoh.
 The dialogue of the Messenger of Allah (peace and
blessings of Allaah be upon him) with a woman" has
heard Allah .."

21. Dialogue Among Cultures and
Civilizations
Invalid goals of dialogue The goals of dialogue in Islam
Exchange of useful knowledge
Fulfilling the human function
on earth through building it
Invitation to Islam
Wavering
of any of
our laws
or
doctrines.

22. Etiquette of Dialogue
Humility and
compassion
Leniency
with the
interlocutor
Good
listening
and not
interrupting
Clemency
and
patience
Responding
to abuse with
kindness is of
the highest
levels of
patience
“and who is
better in
speech than
one who
invites to Allah
and does
righteousness
and says,
“indeed, I am
of the
Muslims.”
Justice and
equity
The interlocutor
should show interest
in the right ideas,
good evidence, and
new information.
Rejecting intolerance
(not accepting the truth)
“and do not let the
hatred of people prevent
you from being just. Be
just; that is nearer to
righteousness”
Islam proceeds in
dialogue from the
basis of equality
between humans,
unlike the Jews’, “we
are the children and
loved ones of God.”

23. Exercise
Put a (true)
mark in front
of what you
consider the
basis and
starting point
of civilizational
dialogue, and
a (false) mark
otherwise. :

24. Exercise answers
answer questio
n
answer questio
n
✓ 12 ✓ 1
✓ 13 X 2
X 14 ✓ 3
✓ 15 ✓ 4
✓ 16 X 5
✓ 17 ✓ 6
✓ 18 X 7
✓ 19 X 8
✓ 9
✓ 10
✓ 11

25. Divine Laws Concerning Civilizations
The Sunnah of
Civilizational
Propulsion
“And had it not been for
Allah to push people to
one another, the earth
would have been
corrupted.”
The wisdom of Allah
required the Sunnah of
propulsion to prevent
anyone from
monopolizing the earth.
The Sunnah of
Civilizational
Circulation
“Such days we
alternate between
the people”
Nations took turns
to carry the torch
of civilization

26. Divine Laws in Human Civilizations
The Sunnah of
Civilizations
Destruction
“Until, when the earth
has taken on its
adornment and is
beautified and its
people suppose that
they have capability
over it”
No one can stay
at the top until
the end of time.
The Sunnah of
Cultural Development
Is Available To All
“To each we extend -
to these and to those -
from the gift of your
Lord. And never has
the gift of your Lord
been restricted.”
Civilization is not restricted to a
race or even a religion.
Civilization may be based on
faith and moral values, and it
may be based on something
else, like the Western
civilization today.

27. Human Commonalities
The human commonalities can be divided into four groups, and
each group has its own characteristics, and each group has a link
that unites it:
The first group: The supreme commonality.
It includes only one common denominator, which is the most
important characteristic of man, the most precious thing he
possesses, and the best thing that gives him a certain (identity).
The second group: the general human commonalities.
These are the things whose roots and branches are common to all
people, which are necessary for life, and their exposure to harm
inevitability leads to war and clash, and all human beings can unite
on these eight commonalities because they are appreciated and
cared for; Which opens a wide scope for acquaintance,
convergence and communication between peoples through it.

28. Human Commonalities
The third group: the special human commonalities
They are highly subject to change and development,
differing from the general ones in that they are less
necessary and inevitable, and the conflict generated by
them is usually less bloody, but that does not eliminate
their importance in linking the peoples of the earth, and
they include eight common points.
The fourth group: the supporting human commonalities
It is a product of the special participants and is clearly
formed as a result of culture, customs and traditions,
and although it is not inevitable in human life, it
improves the standard of life and raises the feeling of
happiness, and the clash because of it is very unlikely.
All peoples meet around it, and therefore it is a very
spacious area for acquaintance and civilized

29. Human Commonalities
Human
Commonalities
Main Commonality
Creed
Broad Commonalities
Basic
Needs
Wisdom
Basic
Morals
Possessio
n
Dignity
Freedom
Knowledge
Work
Private Commonalities
Culture
Land
Race
Common
History
Language
Customs and
Traditions
Law
High
Morals
Supporting
Commonalities
Arts
Sports
Tourism

30. Categorize Human Commonalities According To Their
Suitability For The Previous Groups
- Possession
- Language
- Land (Homeland)
- Work
- Common History
- Sports
- Arts
- Customs and traditions
- Freedom
- Tourism
- Knowledge
- Culture
- Wisdom
- Dignity
- Creed
- Race
- High Morals (Generosity,
altruism and kindness)
- Basic Morals (Honesty, integrity
and justice)
- Basic Needs (Food, shelter,
security, and clothing…)

31. Obstacles to Civilizational Dialogue
Historic Obstacles
The Obstacle Neutralization Proposals
Previous conflicts and wars
Political Obstacles
The Obstacle Neutralizing Proposals
Political tensions or hostilities between
countries
The dominance of the political concept in
the field of international relations

32. Obstacles to Civilizational Dialogue
Religious Obstacles
The Obstacles Neutralizing Proposals
It is forbidden by some religions or sects
Suspicions of the prohibitions for some of the
individuals
Personal Obstacles
The Obstacles Neutralizing Proposals
The inability of the participant to speak about
the components of his civilization
Abuse from the loose sides of both sides
Civilized self-aggrandizement
Adopting the theories of civilization clash and
conflict

33. Models of Civilizational Values

34. Exercise II
Identify the civilizational values advocated by the following
religious texts:
Beneficence to the other - Supporting the oppressed - Resorting to dialogue not
conflict - Freedom of belief - Honouring mankind - Acquaintance - Good dialogue
with the other - Extermination of extremism - Peace - The inevitability of diversity
- The non-monopoly of morality for any religion or civilization -
The Religious Text
The Almighty said: {Allah does not forbid you from those who do not fight you because of religion and do
not expel you from your homes – from being righteous toward them and acting justly toward them.
Indeed, Allah loves those who act justly.} Surat Al-Mumtahinah (8)
The Almighty said: {And we made you peoples and tribes that you may know one another.} Surat Al-
Hujurat (13)
The Almighty said: {And do not argue with the People of the Scripture except in a way that is best,} Surat
Al-Ankabut (46)
He, may Allah’s prayers and peace be upon him, said: {I witnessed a pact of justice in the house of
Abdullah ibn Jud’an that was more beloved to me than a herd of expensive red camels. If I were called to
it now in the time of Islam, I would respond.} It was included by Al-Bazzar in his Musnad (1/185) and
others.
The Almighty said: {And we have certainly honored the children of Adam and carried them on the land
and sea} Surah Al-Isra (70)
The Almighty said: {And if they incline to peace, then incline to it [also] and rely upon Allah.} Surat Al-

35. Exercise II
Identify the civilizational values advocated by the following religious texts:
Beneficence to the other - Supporting the oppressed - Resorting to dialogue not
conflict - Freedom of belief - Honoring man - Acquaintance - Good dialogue with
the other - Extermination of extremism - Peace - The inevitability of diversity -
The non-monopoly of morality for any religion or civilization -
The Religious Texts
The Almighty said: {O People of the scripture, do not commit excess in your religion, or say
about Allah except the truth.} Surat An-Nisa (171)
The Almighty said: {And if your Lord had willed, he could have made mankind one community;
but they will not cease to differ,} Surat Hud (118)
The Almighty said: {There shall be no compulsion in [acceptance of] the religion. The right
course has become distinct from the wrong.} Surat Al-Baqarah (256)
The Almighty said: {Invite to the way of your Lord with wisdom and good instruction,} Surat
An-Nahl (125)
The Almighty said: {Say, “O People of the Scripture, come to a word that is equitable between
us and you} Surat Al-Imran (64)
He, peace and blessings of Allah be upon him, said: (I was sent to perfect good manners) Al-
Albani mentioned it in Al-Silsilah As-Sahihah No. (1/75)

36. Exercise II answer
Civilizational Value
Tolerance + Peace + Rejection of Extremism
Dating + The Inevitability of Diversity
Resorting to dialogue + other charity + good
dialogue with the other
Not to monopolize morals for any religion or
civilization
Honouring humankind
Peace + Resorting to Dialogue, Not Conflict
The Religious Text
The Almighty said: {Allah does not forbid you from
those who do not fight you because of religion and do
not expel you from your homes – from being righteous
toward them and acting justly toward them. Indeed,
Allah loves those who act justly.} Surat Al-Mumtahinah
(8)
The Almighty said: {And we made you peoples and
tribes that you may know one another.} Surat Al-
Hujurat (13)
The Almighty said: {And do not argue with the People
of the Scripture except in a way that is best,} Surat Al-
Ankabut (46)
He, may Allah’s prayers and peace be upon him, said:
{I witnessed a pact of justice in the house of Abdullah
ibn Jud’an that was more beloved to me than a herd of
expensive red camels. If I were called to it now in the
time of Islam, I would respond.} It was included by Al-
Bazzar in his Musnad (1/185) and others.
The Almighty said: {And we have certainly honored the
children of Adam and carried them on the land and

37. Exercise II answer (cont)
Civilizational Value
Renouncing extremism
The Inevitability of Diversity
Freedom of belief + the inevitability of
diversity
Beneficence to the other + good dialogue with
the other
Peace + Resorting to Dialogue, Not Conflict
Beneficence to the other + good dialogue with
the other + support for the oppressed

38. General Characteristics of Islam
 Characteristics: These are the features and qualities that are unique
to the religion of Islam from other religions and curricula.
 Islam is the final religion of Allah, "and whoever seeks a religion other
than islam, it will not be accepted from him, and in the Hereafter, he
will be among the losers."
 The existing curricula on earth can be classified into three sections:
A Purely Human Civic
Curriculum
A system, a worldly life,
concerned with organizing
the worldly life of man and
seeking to achieve his
interests according to
worldly controls and
restrictions
Secularism, communism
and capitalism.
Human Religious
Curriculum
He has rituals of worship
and deflection of his
servants or a number of
gods, including humans
and stones.
Examples of such
approaches are Hinduism,
Buddhism, Satanists, and
idols
Religious Curriculum
Distorted Divine Origin
He has a heavenly book
from God, such as
Judaism and Christianity
Its income is distortion,
switching, deletion and
increase.

39. Islam and Other Curricula
 Islam remains alone, with its purity, transcendence and
perfection among other curricula and religions, that is
capable of surviving in the midst of cultural, intellectual
and civilizational conflicts, because it possesses
characteristics that qualify it to do so.
 It suffices for the promise of the Almighty God, the
powerful and capable expert, that the consequence is
for the pious ones. Allah the Most Majestic says: {They
want to extinguish the light of Allah with their mouths,
but Allah will perfect His light, although the disbelievers
dislike it. () It is He who sent His Messenger with
guidance and the religion of truth to manifest it over all

40. In an interview with the Irish Orientalist Dr.
Alfred Weizmann:
He published the most important Orientalist magazine
specialized in Europe, the Journal of Civilization, when
asked about the future of Islam in the West, and said:
"Islam is the religion of the future, if Muslims present it
well, because:
1. Its extreme clarity.
2. Not colliding with science and civilization.
3. Its realization of reason and thinking.
4. Its call for the development and civilizational
advancement.

41. Examples of the Achievements of Muslim
Scholars

42. Introduction to the book ...
 This book extensively monitors the contribution made
by Muslims to human civilization through careful
monitoring of various scientific fields, thus confirming
the depth of Muslims' contribution to human
development..
 The author begins his book by referring to the
characteristics of Islamic civilization by pointing out that
among them are ethics, scientific tendency, the
correlation between science and work, the appreciation
of the value of time, as well as absolute freedom.
Based on the Qur'an's explicit call to science and the
invention of its means by activating the senses
associated with the mind of man, the correlation in the
course of Islamic civilization was between faith,
science and work.
 In this regard, the author points out that Muslim
scientists were the first to invent the experimental
method in their treatment of scientific and cosmic data
around them, which led to the establishment of the
rules of the experimental scientific method that
contemporary science is still following in its footsteps.
Among the Muslim scholars who have had a long

43. Introduction to the book ...
 Among them is the science of medicine and pharmacy,
pointing out that there is no vital and civilizational field in
which Muslims have contributed greater than medicine, as
they did not serve the Islamic world, but served all of
humanity a great service that has extended to this day. In
this context, he presents the innovative methods and new
sciences in the medical field that Muslims have
approached and led them to reach this science to a very
advanced degree more than many contemporaries think.
 The author explains here the progress of Muslims in
anatomy considering what it represented as a call for
Muslims to experiment, watch and consider carefully as a
scientific method to reach medical facts and get rid of
distortions that are not based on evidence or proof, and
here the credit of Muslims in expanding it and its
establishment is focused on accuracy, observation and
deep analysis.
 Moreover, Muslims have made great progress in the field
of surgery and practiced orthopaedics and cancer, and the
subsequent development of new materials and methods
for suturing wounds and sterilizing them, in anaesthesia
during surgical procedures. The greatest Muslim surgeon
born in the Middle Ages is Dr. Zahrawi, who has achieved
many medical achievements in this field and is considered

44. Introduction to the book ...
 From medicine to astronomy, the author points out that
astronomy in the life of Muslims has been associated
with many of the rituals of their religion, as the Islamic
Ummah has been aware of an unprecedented Qur'anic
interest in other heavenly books regarding the
astronomy and the universe surrounding man with all
its data.
 One of the Islamic achievements to which he refers
here is the construction of the astronomical method on
solid initial foundations in terms of motivation, purpose
and desire, citing what Wall Durant says that Muslim
astronomers did not accept anything until it was proven
by experience and scientific experiments.
 They were pursuing their research on purely scientific
bases. In this regard, he reviews the most important
achievements of Muslim astronomers. He points out
that one of the manifestations of the Islamic scientific
renaissance in the field of astronomy is the construction
of observatories that were broadcast in the Islamic
world from the far east to the far west. It is noted that
Muslims have been keen to erect their observatories in
high places because they are more appropriate and
accurate in observing the planets and because they
rise above any building that obscures the sky from
them, and also notes the enormity of its devices

45. Introduction to the book ...
 In the field of geography, he points out that Muslims have come
up with an accurate determination of longitude and latitude and
enable them to adjust the determination of the width of places
by measuring the height of the polar star or the sun. In the
scientific march of Islamic geography, there appeared the most
outstanding of the encyclopedic scientists whose efforts were
not limited to one science over another, so geography had a
share of their knowledge,
 Hence, we see Massoudi's contribution as a historian in
geography, as well as the Peronist scientist as a naturalist who
contributes to the field of geography, as well as the Canadian
among his astronomical geographical contributions by saying
that the sea surface is spherical like land. As for al-Astakhari,
he is the first geographical scientist with a well-defined
methodology, and he left us with his book «Paths and
Kingdoms», in which he mentioned the regions of the countries
of Islam and others and was accurate in which he did not
depend on transportation from others, and he counted in many
cities, rivers and mountains. etc.
 On the contribution of Muslims to chemistry, the author refers
to Jaber ibn Hayyan as the founder of systematic chemistry in
Islamic civilization. Muslims relied on experimentation alone to
reach the scientific truth, so they took great care to establish
laboratories to conduct their experiments, including one for
Jaber bin Hayyan and another for Razi. As for the chemical
devices they came up with, they include the distillation device,

46. Introduction to the book ...
 In continuation of his methodology, the author
monitors the contributions of Muslims in the field of
physics, pointing out that they went through this
science with unparalleled ingenuity and intelligence,
even as if they had created a new science, one of
their achievements and discoveries is that they
researched the specific weight of metals and liquids,
while metals were the first to touch on their weight
was Sanad Ben Ali, who lived in the caliphate of
Maamoun. Muslims have also been able to measure
the specific weight of liquids, which even in modern
times with its advanced means is difficult.
 An observer of the contributions of Muslims to
mathematics, biology and tricks along the same lines
presents their contributions to biology and
microbiology. He explains that biology entered
Islamic scientific life from the language portal, that is,
many linguists from lexicists or philologists before
them have spoken of plant or animal terms as names
and words with the consequent certainty by
experimenting, watching and asking the Arabs in

47. Introduction to the book ...
 The author then begins to observe the impact of Islamic science in
Europe one by one. As for the impact of medicine and pharmacology in
Europe, it is mentioned that perhaps one of the most prominent
manifestations of Islamic medical influence is the escalation of the
frenzied translation movement of Islamic medical books, which began at
a very early age due to the vitality of this field in the lives of peoples in
general, and the translation was mostly carried out under the supervision
of translation centers of churches or medical colleges, and these books
reached Europe primarily through Andalusia, and the cradle of this
translation movement was in southern Italy.
 As for astronomy, it is one of the vital fields that influenced the West by
Muslims and it is funny according to the author that the folklore of each
nation in the field of astronomy must be tinged with a tinge of myth and
mythology or the so-called astrology before any major scientific
astronomical renaissance occurs, and accordingly the astrology craft that
appeared in the early astronomical renaissance of Muslims remained its
clear impact even on the German astronomer Johannes Kepler, who
composed his predictive calendars.
 As for geography, the book Al-Qazwini "The Antiquities of the Country
and the News of the Slaves" was translated into Latin and nicknamed by
Europeans "Blaine of the Arabs" after the Latin Blaine who has a book
History of Naturalism.
 As for the books of geographical dictionaries to which Muslims were the
forerunners, their influence was transferred to Europe when the first
European gazetteer entitled "The Dictionary of Otelius" came out in the
sixteenth century AD, while the first Islamic dictionary was the dictionary
of the Andalusian Bakri marked with «Dictionary of What I Wonder».
 From a detailed review of each science and its impact on Europe, the
author moves on in a new section to address Islamic industries and their
impact in Europe. One of the industries dealt with here is the paper
industry, which Muslims were credited with spreading worldwide at the

48. Introduction to the book ...
 This generally led to the expansion of science in general for easy
access to the book due to the availability of arbitral paper, and also
entailed the development of ancient Arabic calligraphy, which was
written on the parchment in an uncostly form devoid of beauty and
mastery.
 In this, he quotes two Frenchmen, Renault and Favier, in which they
say that it was the Arabs who extracted the driving force of
gunpowder, that is, it was the Arabs who extracted the firearms.
Because this industry emerged at the hands of the Muslims of
Andalusia at the end of the Islamic rule of its south in the Kingdom
of Granada, it soon seeped into the Spanish north and then into the
south of France and Germany.
 In the same context, he points out that Muslims excelled in the
synthesis of medicines from chemical elements such as mercury
and others, and for the first time introduced sugar in the composition
of the bitter medicine to sweeten it, especially when this medicine is
prescribed to children, as the doctor Ibn Jazla discovered in his
book «The Curriculum» the usefulness of the blossom of the stone
of Asios or the salt of marine gunpowder in the composition of kohl
as a treatment that strengthens eyesight and evacuates the eye and
goes with the cloud of the cornea.
 It also touches on the role of Muslims in the manufacture of glass,
where they came to extract it from stones «sand» and the
precedence of this industry is attributed to Abbas ibn Farnas of the
scholars of Andalusia and the glass was extracted by smelting sand

49. Introduction to the book ...
 At the end of this journey, the author says that we have the right to lose
pride on mankind in this great religion that made us the best nation that
was brought out to the people and to be proud of that wonderful
contribution of the men of Islamic history who carried this religion in
behaviour and worship of science and work, and from them came out
of them brilliant scientists who illuminated for mankind its total
darkness with their sciences, discoveries, achievements and
industries, which we have seen its impact on the march of human
civilization.
 The author states that from this approach, it may not be an
exaggeration to point out that in our time we still live with the luxury of
Islamic civilization that it has made for us in important fields such as
science, industries, devices and most importantly in what it has
brought to humanity from a sober scientific experimental approach,
during which humanity has learned how to reach the scientific truth
with confidence and ability away from suspicions, illusions and whims.
 Here, he places some of the blame on the sons of the ummah, pointing
out that if, as he recalls, we suffer from the West's disregard for our
soothing civilizational role, because of the material weakness and
psychological defeat we are going through, what is more bitter than the
disobedience of the sons of Muslims to their history, the weakness of
jealousy in their hearts for their religion and civilizations, and the
ignorance applied to the greatness of the role played by the Muslim
mind in building human civilization at the same time that these sons
seek breathlessly behind the culture, language and customs of the

50. ‫القوية‬ ‫الذاكرة‬ ‫ألصحاب‬

....................
‫أعظم‬
‫جراج‬
‫في‬
،‫الطب‬
‫وإليه‬
‫تنسب‬
‫المنهجية‬
‫العلمية‬
‫في‬
‫مجال‬
‫الجراح‬
‫الطبية‬
.

‫ومن‬
‫هنا‬
‫نرى‬
‫إسهام‬
..................
‫كمؤرخ‬
‫في‬
‫الجغرافيا‬
‫وكذلك‬
‫نرى‬
‫العالم‬
....................
‫كعالم‬
‫طبيعيات‬
‫يسهم‬
‫في‬
‫مجا‬
‫ل‬
‫الجغرافيا‬
‫وكذلك‬
..................
‫من‬
‫ضمن‬
‫إسهاماته‬
‫الجغرافية‬
‫الفلكية‬
‫قوله‬
‫بأن‬
‫سطح‬
‫البحر‬
‫كروي‬
‫كاليابسة‬
.
‫أما‬
.........................
‫فهو‬
‫أول‬
‫عالم‬
‫جغرافي‬
‫ذا‬
‫منهجية‬
‫واضحة‬
‫المعالم‬
‫وخلف‬
‫لنا‬
‫كتابه‬
«
‫المسالك‬
‫والممالك‬
»
‫ذكر‬
‫فيه‬
‫أقالي‬
‫م‬
‫بالد‬
‫اإلسالم‬
‫وغيرها‬
‫وكان‬
‫فيه‬
‫دقيقا‬
‫لم‬
‫يعتمد‬
‫فيه‬
‫على‬
‫النقل‬
‫من‬
،‫غيره‬
‫وقد‬
‫أحصى‬
‫في‬
‫كثيرا‬
‫من‬
‫المدن‬
‫واألنهار‬
‫والجب‬
‫ال‬
..
‫الخ‬
.

‫وعن‬
‫إسهام‬
‫المسلمين‬
‫في‬
‫علم‬
‫الكيمياء‬
‫يشير‬
‫المؤلف‬
‫إلى‬
..............................
‫باعتباره‬
‫مؤسس‬
‫الكيمياء‬
‫المنهجية‬
‫ف‬
‫ي‬
‫الحضارة‬
‫اإلسالمية‬
.
‫وقد‬
‫اعتمد‬
‫المسلمون‬
‫على‬
‫التجربة‬
‫وحدها‬
‫للوصول‬
‫إلى‬
‫الحقيقة‬
‫العلمية‬
‫ولذا‬
‫اهتموا‬
‫كثيرا‬
‫بإ‬
‫نشاء‬
‫المختبرات‬
‫إلجراء‬
‫تجاربهم‬
‫وكان‬
‫من‬
‫هذه‬
‫المختبرات‬
‫مختبران‬
:
..................
‫وآخر‬
..................
‫أما‬
‫بالنسبة‬
‫لألجهزة‬
‫الكيميائية‬
‫التي‬
‫توصلوا‬
‫لها‬
‫فمنها‬
‫جهاز‬
،‫التقطير‬
‫كما‬
‫عرف‬
‫المسلمون‬
‫ميزان‬
‫الماء‬
‫وقد‬
‫تحدث‬
‫عنه‬
‫العالم‬
.............
‫ووصفه‬
‫وصفا‬
‫دقيقا‬
‫وعن‬
‫استخداماته‬
‫لقياس‬
‫كثافة‬
‫المادة‬
.

‫واستمرارا‬
‫لمنهجه‬
‫يرصد‬
‫المؤلف‬
‫إسهامات‬
‫المسلمين‬
‫في‬
‫مجال‬
‫الفيزياء‬
‫مشيرا‬
‫إلى‬
‫أنهم‬
‫خاضوا‬
‫غمار‬
‫هذا‬
‫العلم‬
‫ببر‬
‫اعة‬
‫وذكاء‬
‫منقطعي‬
‫النظير‬
‫حتى‬
‫لكأنهم‬
‫أنشأوا‬
‫علما‬
‫جديدا‬
‫فمن‬
‫انجازاتهم‬
‫واكتشافاتهم‬
‫أنهم‬
‫بحثوا‬
‫في‬
‫الوزن‬
‫النوعي‬
‫ل‬
‫لمعادن‬
‫والسوائل‬
‫أما‬
‫المعادن‬
‫فكان‬
‫أول‬
‫من‬
‫تطرق‬
‫إلى‬
‫وزنها‬
‫هو‬
...................
‫الذي‬
‫عاش‬
‫في‬
‫خالفة‬
‫المأمون‬
.

‫وبالنسبة‬
‫للجغرافيا‬
‫فقد‬
‫ترجم‬
‫كتاب‬
...........
«
‫آثار‬
‫البالد‬
‫وأخبار‬
‫العباد‬
»
‫إلى‬
‫الالتينية‬
‫ولقبه‬
‫األوروبيون‬
.
.....................
‫نسبة‬
‫إلى‬
‫بلين‬
‫الالتيني‬
‫الذي‬
‫له‬
‫كتاب‬
‫تاريخ‬
‫الطبيعيات‬
.

‫أما‬
‫كتب‬
‫المعاجم‬
‫الجغرافية‬
‫التي‬
‫كان‬
‫المسلمون‬
‫سباقون‬
‫اليها‬
‫فقد‬
‫انتقل‬
‫تأثيرها‬
‫إلى‬
‫أوروبا‬
‫حين‬
‫خرج‬
‫اول‬
‫معجم‬
‫جغرافي‬
‫أوروبي‬
‫بعنوان‬
..............
‫في‬
‫القرن‬
‫السادس‬
‫عشر‬
‫الميالدي‬
‫في‬
‫حين‬
‫كان‬
‫أول‬
‫معجم‬
‫إسالمي‬
‫هو‬
‫معجم‬
...................

‫وفي‬
‫اإلطار‬
‫نفسه‬
‫يشير‬
‫إلى‬
‫ان‬
‫المسلمين‬
‫برعوا‬
‫في‬
‫تركيب‬
‫االدوية‬
‫من‬
‫عناصر‬
‫كيميائية‬
‫مثل‬
‫الزئبق‬
‫وغيره‬
‫ك‬
‫ما‬
‫أدخلوا‬
‫وألول‬
‫مرة‬
‫السكر‬
‫في‬
‫تركيب‬
‫الدواء‬
‫المر‬
‫لتحليته‬
‫خاصة‬
‫عندما‬
‫يوصف‬
‫ذلك‬
‫الدواء‬
‫لألطفال‬
‫كما‬
‫اكتشف‬
‫الطبيب‬
............
‫في‬
‫كتابه‬
«
‫المنهاج‬
»
‫فائدة‬
‫زهر‬
‫حجر‬
‫أسيوس‬
‫أو‬
‫ملح‬
‫البارود‬
‫البحري‬
‫في‬
‫تركيب‬
‫الكحل‬
‫عالجا‬
‫يقوي‬
‫البصر‬
‫ويج‬
‫لو‬
‫العين‬
‫ويذهب‬
‫بسحابة‬
‫القرنية‬
.
‫المسعودي‬ ‫اإلمام‬
–
‫جزلة‬ ‫ابن‬ ‫اإلمام‬
–
‫علي‬ ‫بن‬ ‫سند‬ ‫اإلمام‬
–
‫الكندي‬ ‫اإلمام‬
–
‫العرب‬ ‫بلين‬
-
"
‫أوتيليوس‬ ‫معجم‬
–
‫حيان‬ ‫بن‬ ‫جابر‬ ‫اإلمام‬
–
‫األصطخري‬ ‫اإلمام‬
–
‫الرازي‬ ‫اإلمام‬
–
‫الزهراوي‬ ‫اإلمام‬
–
‫البيروني‬ ‫اإلمام‬
–
‫القزويني‬ ‫اإلمام‬
–
‫الخازني‬ ‫اإلمام‬
–
‫األندلسي‬ ‫البكري‬ ‫اإلمام‬
‫بـ‬ ‫الموسوم‬
"
‫استعجم‬ ‫ما‬ ‫معجم‬
."

51. ‫العامة‬ ‫الخصائص‬
‫لإلسالم‬
‫األولى‬ ‫الخاصية‬
:
‫إلهي‬ ‫دين‬

‫من‬ ‫سواها‬ ‫فما‬ ،‫وأسها‬ ‫خاصية‬ ‫أعظم‬
‫من‬ ‫وثمرة‬ ‫لها‬ ‫نتيجة‬ ‫الخصائص‬
‫ثمارها‬
.

‫هللا‬ ‫صلى‬ ‫نبيه‬ ‫على‬ ‫هللا‬ ‫أنزله‬ ‫دين‬
‫وسلم‬ ‫عليه‬
.

‫والسنة‬ ‫الكريم‬ ‫القرآن‬ ‫مصدرة‬
‫الصحيحة‬ ‫المطهرة‬
.

"
‫له‬ ‫وإنا‬ ‫الذكر‬ ‫نزلنا‬ ‫نحن‬ ‫إنا‬
‫لحافظون‬
"

"
‫إال‬ ‫هو‬ ‫إنه‬ ‫الهوى‬ ‫عن‬ ‫ينطق‬ ‫وما‬
‫يوحى‬ ‫وحي‬
"

"
‫أمرنا‬ ‫من‬ ‫روحا‬ ‫إليك‬ ‫أوحينا‬ ‫وكذلك‬
‫اإليما‬ ‫وال‬ ‫الكتاب‬ ‫ما‬ ‫تدري‬ ‫كنت‬ ‫ما‬
‫ن‬
‫من‬ ‫به‬ ‫يمشي‬ ‫نورا‬ ‫جعلناه‬ ‫ولكن‬
‫إلى‬ ‫لتهدي‬ ‫وإنك‬ ‫عبادنا‬ ‫من‬ ‫يشاء‬
‫ل‬ ‫الذي‬ ‫هللا‬ ‫صراط‬ ‫مستقيم‬ ‫صراط‬
‫ه‬
‫أال‬ ‫األرض‬ ‫في‬ ‫وما‬ ‫السموات‬ ‫في‬ ‫ما‬
‫األمور‬ ‫تصير‬ ‫هللا‬ ‫إلى‬
."

52. ‫العامة‬ ‫الخصائص‬
‫لإلسالم‬
‫الثانية‬ ‫الخاصية‬
:
‫شامل‬ ‫دين‬

‫صو‬ ‫في‬ ‫اإلسالم‬ ‫شمولية‬ ‫وتتضح‬
‫ر‬
‫عدة‬
:
(1
‫للثقلين‬ ‫شامل‬ ‫دين‬
:
‫واإلنس‬ ‫الجن‬
.
(2
‫نبين‬ ‫بعثة‬ ‫من‬ ‫كله‬ ‫للزمان‬ ‫شامل‬ ‫دين‬
‫ا‬
‫الساعة‬ ‫قيام‬ ‫وحتى‬
.
(3
‫بإقلي‬ ‫خاص‬ ‫فليس‬ ‫للمكان‬ ‫شامل‬ ‫دين‬
‫م‬
‫أخرى‬ ‫دون‬ ‫بأمة‬ ‫وال‬ ،‫آخر‬ ‫دون‬
.
(4
‫حياته‬ ‫مراحل‬ ‫في‬ ‫لإلنسان‬ ‫شامل‬ ‫دين‬
‫المتعددة‬ ‫عالقاته‬ ‫وفي‬ ‫المختلفة‬
.
(5
‫إلى‬ ‫اإلنسان‬ ‫نظر‬ ‫توجيه‬ ‫في‬ ‫شامل‬ ‫دين‬
‫واآلخرة‬ ‫الدنيا‬
.

‫سبحانه‬ ‫هللا‬ ‫شرعه‬ ‫شامل‬ ‫دين‬
‫وتعالى‬
.

‫وتشريعاته‬ ‫أحكامه‬ ‫في‬ ‫شامل‬
.

‫والجن‬ ‫اإلنس‬ ‫للثقلين‬ ‫شامل‬
.

"
‫تبيان‬ ‫الكتاب‬ ‫عليك‬ ‫ونزلنا‬
‫لكل‬ ‫ا‬
‫شيء‬
."

53. ‫العامة‬ ‫الخصائص‬
‫لإلسالم‬
‫الثالثة‬ ‫الخاصية‬
:
‫دين‬
‫الفطرة‬

‫جاء‬
‫في‬
‫الحديث‬
‫الصحيح‬
‫عن‬
‫المولود‬
‫يولد‬
‫على‬
‫الفطر‬
‫ة‬
‫إال‬
‫على‬
‫هذه‬
‫الملة‬
‫ملة‬
،‫اإلسالم‬
‫جاء‬
‫هذا‬
‫وهذا؛‬
‫على‬
‫الفطرة‬
‫يعني‬
‫على‬
،‫اإلسالم‬
‫فإذا‬
‫مات‬
‫صغيرا‬
‫فهو‬
‫على‬
‫اإلسال‬
‫م‬
‫وأوالد‬
‫المسلمين‬
‫كلهم‬
‫مع‬
‫آبائهم‬
‫في‬
،‫الجنة‬
‫بإجماع‬
‫أهل‬
‫السنة‬
‫والجماعة‬
‫أوالد‬
‫المسلمين‬
‫من‬
‫أهل‬
‫الجنة‬
‫على‬
،‫العموم‬
‫وهكذا‬
‫أوالد‬
‫الكفار‬
‫إذا‬
‫ماتوا‬
‫صغارا‬
‫الصحيح‬
‫أنهم‬
‫من‬
‫أهل‬
،‫الجنة‬
‫وقال‬
‫بعض‬
‫أهل‬
‫العلم‬
‫أنهم‬
‫يمتحنون‬
‫يوم‬
‫القيامة‬
‫يختبرون‬
‫فمن‬
‫أطاع‬
‫دخل‬
‫الجنة‬
‫ومن‬
‫عصى‬
‫دخل‬
،‫النار‬
‫ولكن‬
‫األرجح‬
‫أنهم‬
‫من‬
‫أهل‬
‫الجنة‬
‫لقوله‬
‫ﷺ‬
:
‫ما‬
‫من‬
‫مولود‬
‫إال‬
‫يولد‬
‫على‬
،‫الفطرة‬
‫فأبواه‬
‫يهودانه‬
‫أو‬
‫ينصرانه‬
‫أو‬
‫يمجسانه‬
‫فهذا‬
‫ما‬
‫هوده‬
‫أبواه‬
‫وال‬
‫مجساه‬
‫وال‬
‫نصراه؛‬
‫وألنه‬
‫ثبت‬
‫عن‬
‫النبي‬
‫ﷺ‬
‫أنه‬
‫رأى‬
‫مع‬
‫إبراهيم‬
‫في‬
‫روضة‬
‫في‬
‫رياض‬
‫الجنة‬
‫حين‬
‫عرج‬
‫به‬
‫إلى‬
‫السماء‬
‫رأى‬
‫مع‬
‫أوالد‬
‫المسلمين‬
‫وأوالد‬
‫المشركين‬
‫في‬
‫روضة‬
‫في‬
،‫الجنة‬
‫فالم‬
‫قصود‬
‫أن‬
‫الصحيح‬
‫المولود‬
‫الذي‬
‫يموت‬
‫على‬
‫الفطرة‬
‫الذي‬
‫يموت‬
‫قبل‬
‫البلوغ‬
‫أنه‬
‫يموت‬
‫على‬
‫الفطرة‬
‫على‬
‫فطرة‬
،‫اإلسالم‬
‫وأنه‬
‫ال‬
‫يكون‬
‫مع‬
‫أهله‬
‫في‬
‫النار‬
‫إذا‬
‫كانوا‬
‫كفارا‬
‫بل‬
‫هو‬
‫مع‬
‫االبت‬ ‫بالفطرة‬ ‫المراد‬
‫داء‬
‫والمعنى‬ ،‫واالختراع‬
‫ع‬ ‫هللا‬ ‫صلى‬ ‫قوله‬ ‫في‬
‫ليه‬
‫وسلم‬
"
‫يولد‬ ‫مولود‬ ‫كل‬
‫الفطرة‬ ‫على‬
"
‫أنه‬ ‫أي‬
‫من‬ ‫نوع‬ ‫على‬ ‫يولد‬
‫المته‬ ‫والطبع‬ ‫الجبلة‬
‫يئ‬
‫ت‬ ‫فلو‬ ،‫الدين‬ ‫لقبول‬
‫رك‬
‫على‬ ‫الستمر‬ ‫عليها‬
‫إل‬ ‫يفارقها‬ ‫ولم‬ ‫لزومها‬
‫ى‬
‫غيرها‬
.

54. ‫الخصائص‬
‫لإلسالم‬ ‫العامة‬
‫الرابعة‬ ‫الخاصية‬
:
‫الوسطية‬

‫أنس‬ ‫عن‬
‫قال‬
:
‫النبي‬ ‫أزواج‬ ‫بيوت‬ ‫إلى‬ ‫رهط‬ ‫ثالثة‬ ‫جاء‬
‫ﷺ‬
‫عن‬ ‫يسألون‬
‫النبي‬ ‫عبادة‬
‫ﷺ‬
‫وقالوا‬ ‫تقالوها‬ ‫كأنهم‬ ‫أخبروا‬ ‫فلما‬
:
‫النبي‬ ‫من‬ ‫نحن‬ ‫أين‬
‫ﷺ‬
‫وقد‬
‫تأخر‬ ‫وما‬ ‫ذنبه‬ ‫من‬ ‫تقدم‬ ‫ما‬ ‫له‬ ‫غفر‬
.
‫أحدهم‬ ‫قال‬
:
‫أبد‬ ‫الليل‬ ‫فأصلي‬ ‫أنا‬ ‫أما‬
‫ا‬
.
‫اآلخر‬ ‫وقال‬
:
‫أفطر‬ ‫وال‬ ‫أبدا‬ ‫الدهر‬ ‫أصوم‬ ‫وأنا‬
.
‫اآلخر‬ ‫وقال‬
:
‫أعتزل‬ ‫وأنا‬
‫أبدا‬ ‫أتزوج‬ ‫فال‬ ‫النساء‬
.
‫هللا‬ ‫رسول‬ ‫فجاء‬
‫ﷺ‬
‫فقال‬ ،‫إليهم‬
:
‫الذين‬ ‫أنتم‬
‫كذا‬ ‫قلتم‬
‫وأص‬ ،‫وأفطر‬ ‫أصوم‬ ‫لكني‬ ،‫له‬ ‫وأتقاكم‬ ،‫هلل‬ ‫ألخشاكم‬ ‫إني‬ ‫وهللا‬ ‫أما‬ ‫وكذا؟‬
‫لي‬
‫رغب‬ ‫فمن‬ ،‫النساء‬ ‫وأتزوج‬ ،‫وأرقد‬
‫علي‬ ‫متفق‬ ،‫مني‬ ‫فليس‬ ‫سنتي‬ ‫عن‬
‫ه‬
.

‫اب‬َ‫ب‬
‫ق‬َ‫ح‬ َ‫ْك‬‫ي‬َ‫ل‬َ‫ع‬ َ‫ك‬ ِ‫ج‬ ْ‫و‬َ‫ز‬ِ‫ل‬
:
ُ‫هللا‬ ‫ى‬َّ‫ل‬َ‫ص‬ ِ‫ي‬ِ‫ب‬َّ‫ن‬‫ال‬ ِ‫ن‬َ‫ع‬ ،َ‫ة‬َ‫ف‬ْ‫ي‬َ‫ح‬ُ‫ج‬ ‫و‬ُ‫ب‬َ‫أ‬ ُ‫ه‬َ‫ل‬‫ا‬َ‫ق‬
َ‫م‬َّ‫ل‬َ‫س‬ َ‫و‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬
.
5199
-
َ‫ن‬ َ‫ر‬َ‫ب‬ْ‫خ‬َ‫أ‬ ،ٍ‫ل‬ِ‫ت‬‫ا‬َ‫ق‬ُ‫م‬ ُ‫ْن‬‫ب‬ ُ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬ ‫َا‬‫ن‬َ‫ث‬َّ‫د‬َ‫ح‬
‫ا‬ َ‫ز‬ ْ‫و‬َ‫أل‬‫ا‬ ‫َا‬‫ن‬ َ‫ر‬َ‫ب‬ْ‫خ‬َ‫أ‬ ،ِ َّ
‫َُّللا‬‫د‬ْ‫ب‬َ‫ع‬ ‫ا‬
َ‫ل‬‫ا‬َ‫ق‬ ،ُّ‫ي‬ِ‫ع‬
:
َ‫ل‬‫ا‬َ‫ق‬ ، ٍ
‫ير‬ِ‫ث‬َ‫ك‬ ‫ي‬ِ‫ب‬َ‫أ‬ ُ‫ْن‬‫ب‬ ‫ى‬َ‫ي‬ْ‫ح‬َ‫ي‬ ‫ي‬ِ‫ن‬َ‫ث‬َّ‫د‬َ‫ح‬
:
َّ‫د‬َ‫ح‬
َّ‫ِالر‬‫د‬ْ‫ب‬َ‫ع‬ ُ‫ْن‬‫ب‬ َ‫ة‬َ‫م‬َ‫ل‬َ‫س‬ ‫و‬ُ‫ب‬َ‫أ‬ ‫ي‬ِ‫ن‬َ‫ث‬
َ‫ل‬‫ا‬َ‫ق‬ ،ِ‫ن‬َ‫م‬ْ‫ح‬
:
، ِ
‫اص‬َ‫ع‬‫ال‬ ِ‫ْن‬‫ب‬ ‫و‬ ِ
‫ر‬ْ‫م‬َ‫ع‬ ُ‫ْن‬‫ب‬ ِ َّ
‫َُّللا‬‫د‬ْ‫ب‬َ‫ع‬ ‫ي‬ِ‫ن‬َ‫ث‬َّ‫د‬َ‫ح‬
َ‫ل‬‫ا‬َ‫ق‬
:
ِ َّ
‫َّللا‬ ُ‫ل‬‫و‬ُ‫س‬ َ‫ر‬ َ‫ل‬‫ا‬َ‫ق‬
‫ﷺ‬
:
ْ‫ب‬َ‫ع‬ ‫ا‬َ‫ي‬
ْ‫م‬َ‫ل‬َ‫أ‬ ،ِ َّ
‫َّللا‬َ‫د‬
ْ‫ي‬َّ‫الل‬ ُ‫م‬‫و‬ُ‫ق‬َ‫ت‬ َ‫و‬ َ‫ار‬َ‫ه‬َّ‫ن‬‫ال‬ ُ‫م‬‫و‬ُ‫ص‬َ‫ت‬ َ‫ك‬َّ‫ن‬َ‫أ‬ ْ‫ر‬َ‫ب‬ْ‫خ‬ُ‫أ‬
‫؟‬َ‫ل‬
ُ‫ت‬ْ‫ل‬ُ‫ق‬
:
ِ َّ
‫َّللا‬ َ‫ل‬‫و‬ُ‫س‬ َ‫ر‬ ‫ا‬َ‫ي‬ ‫ى‬َ‫ل‬َ‫ب‬
َ‫ل‬‫ا‬َ‫ق‬ ،
:
َ‫ال‬َ‫ف‬
ِ‫ل‬ َّ‫ن‬ِ‫إ‬َ‫ف‬ ،ْ‫م‬َ‫ن‬ َ‫و‬ ْ‫م‬ُ‫ق‬ َ‫و‬ ، ْ‫ر‬ِ‫ط‬ْ‫ف‬َ‫أ‬ َ‫و‬ ْ‫م‬ُ‫ص‬ ،ْ‫ل‬َ‫ع‬ْ‫ف‬َ‫ت‬
ِ‫ل‬ َّ‫ن‬ِ‫إ‬ َ‫و‬ ،‫ا‬ًّ‫ق‬َ‫ح‬ َ‫ْك‬‫ي‬َ‫ل‬َ‫ع‬ َ‫ِك‬‫د‬َ‫س‬َ‫ج‬
َ‫ْك‬‫ي‬َ‫ل‬َ‫ع‬ َ‫ك‬ِ‫ن‬ْ‫ي‬َ‫ع‬
‫ا‬ًّ‫ق‬َ‫ح‬ َ‫ْك‬‫ي‬َ‫ل‬َ‫ع‬ َ‫ك‬ ِ‫ج‬ ْ‫و‬َ‫ز‬ِ‫ل‬ َّ‫ن‬ِ‫إ‬ َ‫و‬ ،‫ا‬ًّ‫ق‬َ‫ح‬
.

‫كل‬ ‫في‬ ‫الوسط‬ ‫دين‬ ‫اإلسالم‬
‫وأخالقا‬ ‫وشريعة‬ ‫عقيدة‬ ‫األمور‬
.

‫اإلسالم‬
.
‫غلو‬ ‫بين‬ ‫وسط‬ ‫هو‬
‫وتفريطها‬ ‫األخرى‬ ‫الديانات‬
.

‫في‬ ‫يأمر‬ ‫بالعبادة‬ ‫يأمر‬ ‫فكما‬
‫في‬ ‫السعي‬ ‫إلى‬ ‫نفسه‬ ‫الوقت‬
‫في‬ ‫والمعاش‬ ‫الرزق‬ ‫طلب‬
‫الدنيا‬
.

"
‫وسطا‬ ‫أمة‬ ‫جعلناكم‬ ‫وكذلك‬
‫الناس‬ ‫على‬ ‫شهداء‬ ‫لتكونوا‬
‫شهيدا‬ ‫عليكم‬ ‫الرسول‬ ‫ويكون‬
."

55. ‫الخصائص‬
‫العامة‬
‫لإلسالم‬
‫الخامسة‬ ‫الخاصية‬
:
‫العلم‬ ‫دين‬

‫في‬ ‫عظيمة‬ ‫مكانة‬ ‫للعلم‬
‫اإلسالم‬
.

‫رسول‬ ‫على‬ ‫أنزل‬ ‫ما‬ ‫أول‬
‫وسل‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬
‫م‬
"
‫اقرأ‬
."

"
‫الذين‬ ‫يستوى‬ ‫هل‬ ‫قل‬
‫يعلمو‬ ‫ال‬ ‫والذين‬ ‫يعلمون‬
‫ن‬
."

‫تعقلون‬ ‫لعلكم‬
" "
‫لعلكم‬
‫تفقهون‬
....... "

56. ‫الخصائص‬
‫لإلسالم‬ ‫العامة‬
‫السادسة‬ ‫الخاصية‬
:
‫دين‬
‫األخالق‬

{
ْ‫د‬َ‫ق‬
َ‫ح‬َ‫ل‬ْ‫ف‬َ‫أ‬
َ‫ون‬ُ‫ن‬ِ‫م‬ْ‫ؤ‬ُ‫م‬ْ‫ال‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬
ْ‫م‬ُ‫ه‬
‫ي‬ِ‫ف‬
‫ال‬َ‫ص‬
ْ‫م‬ِ‫ه‬ِ‫ت‬
َ‫ون‬ُ‫ع‬ِ‫ش‬‫َا‬‫خ‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
ْ‫م‬ُ‫ه‬
َ‫ع‬
ِ‫ن‬
ِ‫و‬ْ‫غ‬َّ‫الل‬
َ‫ُون‬‫ض‬ ِ
‫ر‬ْ‫ع‬ُ‫م‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
ْ‫م‬ُ‫ه‬
ِ‫ة‬‫ا‬َ‫ك‬َّ‫لز‬ِ‫ل‬
َ‫ون‬ُ‫ل‬ِ‫ع‬‫ا‬َ‫ف‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
ْ‫م‬ُ‫ه‬
ْ‫م‬ِ‫ه‬ ِ‫وج‬ُ‫ر‬ُ‫ف‬ِ‫ل‬
ِ‫ف‬‫ا‬َ‫ح‬
َ‫ون‬ُ‫ظ‬
*
‫ال‬ِ‫إ‬
‫ى‬َ‫ل‬َ‫ع‬
ْ‫م‬ِ‫ه‬ ِ‫اج‬ َ‫و‬ ْ‫ز‬َ‫أ‬
ْ‫أو‬
‫ا‬َ‫م‬
ْ‫ت‬َ‫ك‬َ‫ل‬َ‫م‬
ْ‫م‬ُ‫ه‬ُ‫ن‬‫ا‬َ‫م‬ْ‫ي‬َ‫أ‬
َّ‫ن‬ِ‫إ‬َ‫ف‬
ْ‫م‬ُ‫ه‬
ُ‫ْر‬‫ي‬َ‫غ‬
َ‫ين‬ِ‫وم‬ُ‫ل‬َ‫م‬
*
ِ‫ن‬َ‫م‬َ‫ف‬
َ‫ت‬ْ‫ب‬‫ا‬
‫َى‬‫غ‬
َ‫ء‬‫ا‬َ‫ر‬ َ‫و‬
َ‫ك‬ِ‫ل‬َ‫ذ‬
َ‫ك‬ِ‫ئ‬َ‫ل‬‫و‬ُ‫أ‬َ‫ف‬
ُ‫م‬ُ‫ه‬
َ‫ُون‬‫د‬‫ا‬َ‫ع‬ْ‫ال‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
ْ‫م‬ُ‫ه‬
‫أل‬
ْ‫م‬ِ‫ه‬ِ‫ت‬‫َا‬‫ن‬‫ا‬َ‫م‬
ْ‫م‬ِ‫ه‬ِ‫د‬ْ‫ه‬َ‫ع‬ َ‫و‬
َ‫ون‬ُ‫ع‬‫ا‬َ‫ر‬
*
َ‫و‬
َ‫ِين‬‫ذ‬َّ‫ال‬
ْ‫م‬ُ‫ه‬
‫ى‬َ‫ل‬َ‫ع‬
ْ‫م‬ِ‫ه‬ِ‫ت‬‫ا‬ َ‫و‬َ‫ل‬َ‫ص‬
َ‫ون‬ُ‫ظ‬ِ‫ف‬‫ا‬َ‫ح‬ُ‫ي‬
*
َ‫ك‬ِ‫ئ‬َ‫ل‬‫و‬ُ‫أ‬
ُ‫م‬ُ‫ه‬
ْ‫ال‬
َ‫ون‬ُ‫ث‬ ِ
‫ار‬ َ‫و‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬
َ‫ون‬ُ‫ث‬ ِ
‫ر‬َ‫ي‬
ْ‫ال‬
َ‫س‬ ْ‫و‬َ‫د‬ ْ‫ر‬ِ‫ف‬
ْ‫م‬ُ‫ه‬
‫ا‬َ‫ه‬‫ي‬ِ‫ف‬
َ‫ُون‬‫د‬ِ‫ل‬‫َا‬‫خ‬
{
.

{
ُ‫د‬‫ا‬َ‫ب‬ِ‫ع‬ َ‫و‬
ِ‫ن‬َ‫م‬ْ‫ح‬َّ‫الر‬
َ‫ِين‬‫ذ‬َّ‫ال‬
َ‫ون‬ُ‫ش‬ْ‫م‬َ‫ي‬
‫ى‬َ‫ل‬َ‫ع‬
‫األرض‬
‫نا‬ ْ‫َو‬‫ه‬
‫ا‬َ‫ذ‬ِ‫إ‬ َ‫و‬
ُ‫م‬ُ‫ه‬َ‫ب‬َ‫ط‬‫َا‬‫خ‬
‫الجاهلون‬
ْ‫ا‬‫و‬ُ‫ل‬‫ا‬َ‫ق‬
‫ما‬َ‫ال‬َ‫س‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
َ‫ون‬ُ‫ت‬‫ي‬ِ‫ب‬ِ‫ي‬
ْ‫م‬ِ‫ه‬ِ‫ب‬َ‫ر‬ِ‫ل‬
‫دا‬َّ‫ج‬ُ‫س‬
‫اما‬َ‫ي‬ِ‫ق‬ َ‫و‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
ُ‫ل‬‫و‬ُ‫ق‬َ‫ي‬
َ‫ون‬
‫َا‬‫ن‬َّ‫ب‬َ‫ر‬
ْ
‫ف‬ ِ‫ر‬ْ‫ص‬‫ا‬
‫ا‬َّ‫ن‬َ‫ع‬
َ‫اب‬َ‫ذ‬َ‫ع‬
َ‫م‬َّ‫ن‬َ‫ه‬َ‫ج‬
َّ‫ن‬ِ‫إ‬
‫ا‬َ‫ه‬َ‫ب‬‫ا‬َ‫ذ‬َ‫ع‬
َ‫ان‬َ‫ك‬
‫اما‬َ‫َر‬‫غ‬
*
‫ا‬َ‫ه‬َّ‫ن‬ِ‫إ‬
‫ساءت‬
‫ا‬‫ر‬َ‫ق‬َ‫ت‬ْ‫س‬ُ‫م‬
‫اما‬َ‫ق‬ُ‫م‬ َ‫و‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
‫إذا‬
ْ‫ا‬‫و‬ُ‫ق‬َ‫ف‬‫ن‬َ‫أ‬
ْ‫م‬َ‫ل‬
ْ‫ا‬‫و‬ُ‫ف‬ ِ
‫ر‬ْ‫س‬ُ‫ي‬
ْ‫م‬َ‫ل‬ َ‫و‬
ْ‫ا‬‫و‬ُ‫ر‬ُ‫ت‬ْ‫ق‬َ‫ي‬
َ‫ك‬ َ‫و‬
َ‫ان‬
َ‫ْن‬‫ي‬َ‫ب‬
َ‫ك‬ِ‫ل‬َ‫ذ‬
‫اما‬ َ‫و‬َ‫ق‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
َ‫ال‬
َ‫ون‬ُ‫ع‬ْ‫د‬َ‫ي‬
َ‫ع‬َ‫م‬
ِ َّ
‫َّللا‬
‫ا‬َ‫ه‬‫ـ‬َ‫ل‬ِ‫إ‬
َ‫َر‬‫خ‬‫آ‬
َ‫ال‬ َ‫و‬
َ‫ون‬ُ‫ل‬ُ‫ت‬ْ‫ق‬َ‫ي‬
َ
‫س‬ْ‫ف‬َّ‫ن‬‫ال‬
‫التي‬
َ‫م‬َّ‫ر‬َ‫ح‬
ُ َّ
‫َّللا‬
َّ‫ال‬ِ‫إ‬
ِ‫ق‬َ‫ح‬ْ‫ال‬ِ‫ب‬
َ‫ال‬ َ‫و‬
َ‫ون‬ُ‫ن‬ ْ‫ز‬َ‫ي‬
‫ن‬َ‫م‬ َ‫و‬
ْ‫ل‬َ‫ع‬ْ‫ف‬َ‫ي‬
َ‫ك‬ِ‫ل‬‫ذ‬
َ‫ق‬ْ‫ل‬َ‫ي‬
‫اما‬َ‫ث‬َ‫أ‬
*
ْ
‫ف‬َ‫ع‬‫ا‬َ‫ض‬ُ‫ي‬
ُ‫ه‬َ‫ل‬
َ‫ع‬ْ‫ال‬
ُ‫اب‬َ‫ذ‬
َ‫م‬ ْ‫و‬َ‫ي‬
ِ‫ة‬َ‫م‬‫يا‬ِ‫ق‬ْ‫ال‬
ْ‫د‬ُ‫ل‬ْ‫خ‬َ‫ي‬ َ‫و‬
ِ‫ف‬
ِ‫ه‬‫ي‬
‫انا‬َ‫ه‬ُ‫م‬
*
َّ‫ال‬ِ‫إ‬
‫ن‬َ‫م‬
َ‫اب‬َ‫ت‬
َ‫ن‬َ‫م‬‫آ‬ َ‫و‬
َ‫ل‬ِ‫م‬َ‫ع‬ َ‫و‬
‫ال‬َ‫م‬َ‫ع‬
‫حا‬ِ‫ل‬‫ا‬َ‫ص‬
ِ‫ئ‬َ‫ل‬ ْ‫و‬ُ‫أ‬َ‫ف‬
َ‫ك‬
ُ‫ل‬ِ‫د‬َ‫ب‬ُ‫ي‬
ُ َّ
‫َّللا‬
ِ‫ه‬ِ‫ت‬‫ا‬َ‫ئ‬ِ‫ي‬َ‫س‬
ْ‫م‬
ٍ‫ت‬‫َا‬‫ن‬َ‫س‬َ‫ح‬
َ‫ان‬َ‫ك‬ َ‫و‬
ُ َّ
‫َّللا‬
‫ورا‬ُ‫ف‬َ‫غ‬
‫يما‬ ِ‫ح‬َّ‫ر‬
*
‫ن‬َ‫م‬ َ‫و‬
َ‫اب‬َ‫ت‬
َ‫ل‬ِ‫م‬َ‫ع‬ َ‫و‬
ِ‫ل‬‫ا‬َ‫ص‬
‫حا‬
ُ‫ه‬َّ‫ن‬ِ‫إ‬َ‫ف‬
ُ‫وب‬ُ‫ت‬َ‫ي‬
‫ى‬َ‫ل‬ِ‫إ‬
ِ َّ
‫َّللا‬
‫تابا‬َ‫م‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
َ‫ال‬
َ‫ُون‬‫د‬َ‫ه‬ْ‫ش‬َ‫ي‬
َ‫ور‬ُّ‫الز‬
‫ا‬َ‫ذ‬ِ‫إ‬ َ‫و‬
ْ‫ا‬‫و‬ُّ‫ر‬َ‫م‬
ِ‫و‬ْ‫غ‬َّ‫الل‬ِ‫ب‬
َ‫م‬
ْ‫ا‬‫و‬ُّ‫ر‬
‫راما‬ِ‫ك‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
‫ا‬َ‫ذ‬ِ‫إ‬
ُ‫ر‬ِ‫ك‬ُ‫ذ‬
ْ‫ا‬‫و‬
‫بآيات‬
ْ‫م‬ِ‫ه‬ِ‫ب‬َ‫ر‬
ْ‫م‬َ‫ل‬
ْ‫ا‬‫و‬ُّ‫ر‬ ِ‫خ‬َ‫ي‬
‫ا‬َ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬
‫ا‬‫م‬ُ‫ص‬
‫ان‬َ‫ي‬ْ‫م‬ُ‫ع‬ َ‫و‬
‫ا‬
*
َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬
َ‫ون‬ُ‫ل‬‫و‬ُ‫ق‬َ‫ي‬
‫َا‬‫ن‬َّ‫ب‬َ‫ر‬
ْ‫َب‬‫ه‬
‫َا‬‫ن‬َ‫ل‬
ْ‫ن‬ِ‫م‬
‫أزواجنا‬
‫َا‬‫ن‬ِ‫ت‬‫َّا‬‫ي‬ ِ
‫ر‬ُ‫ذ‬ َ‫و‬
َ‫ة‬َّ‫ر‬ُ‫ق‬
ٍ‫ن‬ُ‫ي‬ْ‫ع‬َ‫أ‬
‫َا‬‫ن‬ْ‫ل‬َ‫ع‬ْ‫اج‬ َ‫و‬
ِ‫ل‬
َ‫ين‬ِ‫ق‬َّ‫ت‬ُ‫م‬ْ‫ل‬
‫اما‬َ‫م‬ِ‫إ‬
*
َ‫ك‬ِ‫ئ‬َ‫ل‬ ْ‫و‬ُ‫أ‬
ُ‫ي‬
َ‫ن‬ ْ‫و‬َ‫ز‬ْ‫ج‬
َ‫ة‬َ‫ف‬ ْ‫ر‬ُ‫غ‬ْ‫ال‬
‫ا‬َ‫م‬ِ‫ب‬
ْ‫ا‬‫و‬ُ‫ر‬َ‫ب‬َ‫ص‬
َ‫ن‬ ْ‫و‬َّ‫ق‬َ‫ل‬ُ‫ي‬ َ‫و‬
‫ا‬َ‫ه‬‫ي‬ِ‫ف‬
‫َّة‬‫ي‬ ِ‫ح‬َ‫ت‬
‫سالما‬ َ‫و‬
*
‫خ‬
‫الدين‬
‫ا‬َ‫ه‬‫ي‬ِ‫ف‬
ْ‫َت‬‫ن‬ُ‫س‬َ‫ح‬
‫ا‬‫ر‬َ‫ق‬َ‫ت‬ْ‫س‬ُ‫م‬
‫و‬
‫مقاما‬
*
‫قل‬
‫ا‬َ‫م‬
‫بأ‬ْ‫ع‬َ‫ي‬
ْ‫م‬ُ‫ك‬ِ‫ب‬
‫ي‬ِ‫ب‬ َ‫ر‬
َ‫ال‬ ْ‫و‬َ‫ل‬
‫دعاؤكم‬
ْ‫د‬َ‫ق‬َ‫ف‬
ْ‫ب‬َّ‫ذ‬َ‫ك‬
ْ‫م‬ُ‫ت‬
َ‫ف‬ ْ‫و‬َ‫س‬َ‫ف‬
ُ‫ون‬ُ‫ك‬َ‫ي‬
‫اما‬ َ‫ز‬ِ‫ل‬
{
)
63
‫ـ‬
77
)
.


‫األخالق‬ ‫دين‬ ‫اإلسالم‬
"
‫مكار‬ ‫ألتمم‬ ‫بعثت‬ ‫إنما‬
‫م‬
‫األخالق‬
"

‫إل‬ ‫كم‬ِ‫أحب‬ ‫ن‬ِ‫م‬ َّ‫إن‬
َّ‫ي‬
‫مج‬ ‫ي‬ِ‫من‬ ‫م‬ُ‫ك‬ِ‫ب‬‫وأقر‬
‫ا‬‫لس‬
َ‫ن‬‫أحاس‬ ِ‫ة‬‫القيام‬ َ‫يوم‬
‫م‬ُ‫ك‬
‫ن‬ِ‫م‬ َّ‫وإن‬ ، ‫ا‬‫أخالق‬
‫وأ‬ َّ‫ي‬‫إل‬ ‫م‬ُ‫ك‬ ِ
‫أبغض‬
‫م‬ُ‫ك‬ِ‫د‬‫بع‬
ِ‫ة‬‫القيام‬ َ‫يوم‬ ‫ي‬ِ‫من‬
‫والمت‬ َ‫رثارون‬َّ‫ث‬‫ال‬
َ‫ِقون‬‫شد‬
‫ق‬ ،َ‫قون‬ِ‫ه‬‫ي‬َ‫ف‬‫والمت‬
‫الوا‬
:
‫يا‬
‫ع‬ ‫قد‬ ،ِ َّ
‫َّللا‬ َ‫ل‬‫رسو‬
‫منا‬ِ‫ل‬
‫والمت‬ َ‫رثارين‬َّ‫ث‬‫ال‬
َ‫ِقين‬‫شد‬
‫؟‬ َ‫يهقون‬َ‫ف‬‫المت‬ ‫فما‬
َ‫ل‬‫قا‬
:

57. ‫تمرين‬
‫إلهي‬ ‫دين‬
–
‫شامل‬ ‫دين‬
–
‫الفطرة‬ ‫دين‬
–
‫وسطي‬ ‫دين‬
–
‫العلم‬ ‫دين‬
–
‫األخالق‬ ‫دين‬
‫لإلسالم‬ ‫العامة‬ ‫الخاصية‬ ‫السنة‬ ‫أو‬ ‫الكتاب‬ ‫من‬ ‫الشرعي‬ ‫النص‬
"
‫يوحى‬ ‫وحي‬ ‫إال‬ ‫هو‬ ‫إن‬ ‫الهوى‬ ‫عن‬ ‫ينطق‬ ‫وما‬
"
"
‫بعد‬ ‫ومن‬ ‫قبل‬ ‫من‬ ‫اآلمر‬ ‫هلل‬
"
"
‫األلباب‬ ‫أولوا‬ ‫يتذكر‬ ‫إنما‬
"
”
‫جميعا‬ ‫إليكم‬ ‫هللا‬ ‫رسول‬ ‫إني‬ ‫الناس‬ ‫أيها‬ ‫يا‬ ‫قل‬
”
"
‫الخبير‬ ‫اللطيف‬ ‫وهو‬ ‫خلق‬ ‫من‬ ‫يعلم‬ ‫أال‬
"
"
‫العلماء‬ ‫عباده‬ ‫من‬ ‫هللا‬ ‫يخشى‬ ‫إنما‬
"
‫معاذ‬ ‫يا‬
" :
‫كتاب‬ ‫أهل‬ ‫قوما‬ ‫تأتي‬ ‫إنك‬
"
"
‫البالغ‬ ‫إال‬ ‫الرسول‬ ‫على‬ ‫وما‬
"
"
‫الفطرة‬ ‫على‬ ‫ويولد‬ ‫إال‬ ‫مولود‬ ‫من‬ ‫ما‬
"
"
‫فليقعد‬ ‫فتر‬ ‫فإذا‬ ‫نشاطه‬ ‫أحدكم‬ ‫ليصل‬
"
"
‫هللا‬ ‫لخلق‬ ‫تبديل‬ ‫ال‬
"
"
‫إليك‬ ‫هللا‬ ‫أحسن‬ ‫كما‬ ‫وأحسن‬ ،‫الدنيا‬ ‫من‬ ‫نصيبك‬ ‫تنس‬ ‫وال‬ ‫اآلخرة‬ ‫الدار‬ ‫هللا‬ ‫آتاك‬ ‫ما‬ ‫في‬ ‫وابتغ‬
”
"
‫عظيم‬ ‫تعلمون‬ ‫لو‬ ‫لقسم‬ ‫وإنه‬ ‫النجوم‬ ‫بمواقع‬ ‫أقسم‬ ‫فال‬
"
"
‫م‬ ‫فليس‬ ‫سنتي‬ ‫عن‬ ‫رغب‬ ‫فمن‬ ‫النساء‬ ‫وأتزوج‬ ‫وأرقد‬ ‫وأصلي‬ ‫وأفطر‬ ‫أصوم‬ ‫لكني‬ ،‫له‬ ‫وأتقاكم‬ ‫هلل‬ ‫ألخشاكم‬ ‫إني‬ ‫وهللا‬ ‫أما‬
‫ني‬
"
"
‫يتفكرون‬ ‫لقوم‬ ‫اآليات‬ ‫نفصل‬ ‫كذلك‬
"
"
‫هللا‬ ‫دون‬ ‫من‬ ‫أربابا‬ ‫ورهبانهم‬ ‫أحبارهم‬ ‫أتخذوا‬
"
"
‫يعلمون‬ ‫ال‬ ‫والذين‬ ‫يعلمون‬ ‫الذين‬ ‫يستوى‬ ‫هل‬ ‫قل‬
"
"
‫أخالقا‬ ‫أحاسنكم‬ ‫خياركم‬ ‫من‬ ‫إن‬
"
"
‫السماء‬ ‫في‬ ‫يصعد‬ ‫كأنما‬ ‫حرجا‬ ‫ضيقا‬ ‫صدره‬ ‫يجعل‬ ‫يضله‬ ‫أن‬ ‫يرد‬ ‫ومن‬ ‫لإلسالم‬ ‫صدره‬ ‫يشرح‬ ‫يهديه‬ ‫أن‬ ‫هللا‬ ‫يرد‬ ‫فمن‬
"
"
‫ويده‬ ‫لسانه‬ ‫من‬ ‫المسلمون‬ ‫سلم‬ ‫من‬ ‫المسلم‬
"

58. ‫التمرين‬ ‫حل‬
‫إلهي‬ ‫دين‬
–
‫شامل‬ ‫دين‬
–
‫الفطرة‬ ‫دين‬
–
‫وسطي‬ ‫دين‬
–
‫العلم‬ ‫دين‬
–
‫األخالق‬ ‫دين‬
‫لإلسالم‬ ‫العامة‬ ‫الخاصية‬ ‫السنة‬ ‫أو‬ ‫الكتاب‬ ‫من‬ ‫الشرعي‬ ‫النص‬
‫إلهي‬ ‫دين‬ "
‫يوحى‬ ‫وحي‬ ‫إال‬ ‫هو‬ ‫إن‬ ‫الهوى‬ ‫عن‬ ‫ينطق‬ ‫وما‬
"
‫شامل‬ ‫دين‬ "
‫بعد‬ ‫ومن‬ ‫قبل‬ ‫من‬ ‫اآلمر‬ ‫هلل‬
"
‫العلم‬ ‫دين‬ "
‫األلباب‬ ‫أولوا‬ ‫يتذكر‬ ‫إنما‬
"
‫شامل‬ ‫دين‬ ”
‫جميعا‬ ‫إليكم‬ ‫هللا‬ ‫رسول‬ ‫إني‬ ‫الناس‬ ‫أيها‬ ‫يا‬ ‫قل‬
”
‫إلهي‬ ‫دين‬ "
‫الخبير‬ ‫اللطيف‬ ‫وهو‬ ‫خلق‬ ‫من‬ ‫يعلم‬ ‫أال‬
"
‫العلم‬ ‫دين‬ "
‫العلماء‬ ‫عباده‬ ‫من‬ ‫هللا‬ ‫يخشى‬ ‫إنما‬
"
‫العلم‬ ‫دين‬ ‫معاذ‬ ‫يا‬
" :
‫كتاب‬ ‫أهل‬ ‫قوما‬ ‫تأتي‬ ‫إنك‬
"
‫إلهي‬ ‫دين‬ "
‫البالغ‬ ‫إال‬ ‫الرسول‬ ‫على‬ ‫وما‬
"
‫الفطرة‬ ‫دين‬ "
‫الفطرة‬ ‫على‬ ‫ويولد‬ ‫إال‬ ‫مولود‬ ‫من‬ ‫ما‬
"
‫وسطي‬ ‫دين‬ "
‫فليقعد‬ ‫فتر‬ ‫فإذا‬ ‫نشاطه‬ ‫أحدكم‬ ‫ليصل‬
"
‫الفطرة‬ ‫دين‬ "
‫هللا‬ ‫لخلق‬ ‫تبديل‬ ‫ال‬
"
‫وسطي‬ ‫دين‬
+
‫شامل‬ ‫دين‬ "
‫إليك‬ ‫هللا‬ ‫أحسن‬ ‫كما‬ ‫وأحسن‬ ،‫الدنيا‬ ‫من‬ ‫نصيبك‬ ‫تنس‬ ‫وال‬ ‫اآلخرة‬ ‫الدار‬ ‫هللا‬ ‫آتاك‬ ‫ما‬ ‫في‬ ‫وابتغ‬
”
‫العلم‬ ‫دين‬ "
‫عظيم‬ ‫تعلمون‬ ‫لو‬ ‫لقسم‬ ‫وإنه‬ ‫النجوم‬ ‫بمواقع‬ ‫أقسم‬ ‫فال‬
"
‫وسطي‬ ‫دين‬ "
‫م‬ ‫فليس‬ ‫سنتي‬ ‫عن‬ ‫رغب‬ ‫فمن‬ ‫النساء‬ ‫وأتزوج‬ ‫وأرقد‬ ‫وأصلي‬ ‫وأفطر‬ ‫أصوم‬ ‫لكني‬ ،‫له‬ ‫وأتقاكم‬ ‫هلل‬ ‫ألخشاكم‬ ‫إني‬ ‫وهللا‬ ‫أما‬
‫ني‬
"
‫العلم‬ ‫دين‬ "
‫يتفكرون‬ ‫لقوم‬ ‫اآليات‬ ‫نفصل‬ ‫كذلك‬
"
‫إلهي‬ ‫دين‬ "
‫هللا‬ ‫دون‬ ‫من‬ ‫أربابا‬ ‫ورهبانهم‬ ‫أحبارهم‬ ‫أتخذوا‬
"
‫العلم‬ ‫دين‬ "
‫يعلمون‬ ‫ال‬ ‫والذين‬ ‫يعلمون‬ ‫الذين‬ ‫يستوى‬ ‫هل‬ ‫قل‬
"
‫األخالق‬ ‫دين‬ "
‫أخالقا‬ ‫أحاسنكم‬ ‫خياركم‬ ‫من‬ ‫إن‬
"
‫العلم‬ ‫دين‬ "
‫السماء‬ ‫في‬ ‫يصعد‬ ‫كأنما‬ ‫حرجا‬ ‫ضيقا‬ ‫صدره‬ ‫يجعل‬ ‫يضله‬ ‫أن‬ ‫يرد‬ ‫ومن‬ ‫لإلسالم‬ ‫صدره‬ ‫يشرح‬ ‫يهديه‬ ‫أن‬ ‫هللا‬ ‫يرد‬ ‫فمن‬
"
‫األخالق‬ ‫دين‬ "
‫ويده‬ ‫لسانه‬ ‫من‬ ‫المسلمون‬ ‫سلم‬ ‫من‬ ‫المسلم‬
"

59. ‫اإلسالمية‬ ‫العقيدة‬ ‫إلى‬ ‫مدخل‬ 
‫اللغة‬ ‫في‬ ‫العقيدة‬ ‫تعريف‬
:
‫بقوة‬ ‫والشد‬ ‫الربط‬ ‫وهو‬ ‫العقد‬ ‫من‬
.

‫العام‬ ‫االصطالحي‬ ‫التعريف‬
:
‫ال‬ ‫ومحكما‬ ‫جازما‬ ‫عقدا‬ ،‫قلبه‬ ‫اإلنسان‬ ‫عليه‬ ‫يعقد‬ ‫ما‬
‫شك‬ ‫إليه‬ ‫يتطرق‬
.

‫اإلسالمية‬ ‫العقيدة‬ ‫تعريف‬
:
"
‫ألوهيته‬ ‫في‬ ‫له‬ ‫يجب‬ ‫وما‬ ‫باهلل‬ ‫الجازم‬ ‫اإليمان‬ ‫هي‬
‫بمالئكت‬ ‫واإليمان‬ ‫وصفاته‬ ‫وأسمائه‬ ‫وربوبيته‬
‫وكتبه‬ ‫ه‬
‫م‬ ‫وبكل‬ ‫وشره‬ ‫خيره‬ ‫وبالقدر‬ ‫اآلخر‬ ‫واليوم‬ ‫ورسله‬
‫ا‬
‫الدين‬ ‫أصول‬ ‫من‬ ‫الصحيحة‬ ‫النصوص‬ ‫به‬ ‫جاءت‬
‫وأخباره‬ ‫الغيب‬ ‫وأمور‬
."
‫يلي‬ ‫ما‬ ‫المدخل‬ ‫ويتضمن‬
:

‫وبيا‬ ‫اإلسالمية‬ ‫العقيدة‬ ‫تعريف‬
‫ن‬
‫أهميتها‬
.

‫اإلسالمية‬ ‫العقيدة‬ ‫تلقي‬ ‫منهج‬
‫عليها‬ ‫واالستدالل‬
.

‫اإليمان‬ ‫أركان‬
:
(1
‫تعالى‬ ‫باهلل‬ ‫اإليمان‬
.
(2
‫بالمالئكة‬ ‫اإليمان‬
.
(3
‫بالكتب‬ ‫اإليمان‬
.
(4
‫بالرسل‬ ‫اإليمان‬
.
(5
‫اآلخر‬ ‫باليوم‬ ‫اإليمان‬
.
(6
‫وشره‬ ‫خيره‬ ‫بالقدر‬ ‫اإليمان‬
.

‫اإليمان‬ ‫نواقض‬
:
(1
‫االعتقادية‬ ‫اإليمان‬ ‫نواقض‬
.
(2
‫القولية‬ ‫اإليمان‬ ‫نواقض‬
.
(3
‫العملية‬ ‫اإليمان‬ ‫نواقض‬
.

60. ‫اإلسالمي‬ ‫العقيدة‬ ‫أهمية‬
‫ة‬

61. ‫تمرين‬
‫اإلسالمية‬ ‫العقيدة‬ ‫تجاه‬ ‫أهمية‬ ‫من‬ ‫التالية‬ ‫الشرعية‬ ‫النصوص‬ ‫إليه‬ ‫تدعوا‬ ‫ما‬ ‫حدد‬
(1
"
‫أنا‬ ‫إال‬ ‫إله‬ ‫ال‬ ‫أنه‬ ‫إليه‬ ‫نوحي‬ ‫إال‬ ‫رسول‬ ‫من‬ ‫قبلك‬ ‫من‬ ‫أرسلنا‬ ‫وما‬
‫فاعبدون‬
."
(2
"
‫ليعبدون‬ ‫إال‬ ‫واإلنس‬ ‫الجن‬ ‫خلقت‬ ‫وما‬
."
(3
‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫قال‬
" :
‫إال‬ ‫إله‬ ‫ال‬ ‫قال‬ ‫ما‬ ‫النار‬ ‫على‬ ‫حرم‬ ‫هللا‬ ‫إن‬
‫هللا‬
‫هللا‬ ‫وجه‬ ‫بذلك‬ ‫يبتغي‬
”
.
(4
‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫قال‬
" :
‫على‬ ‫ظاهرين‬ ‫أمتي‬ ‫من‬ ‫طائفة‬ ‫تزال‬ ‫ال‬
‫كذلك‬ ‫وهم‬ ‫هللا‬ ‫أمر‬ ‫يأتي‬ ‫حتى‬ ‫خذلهم‬ ‫من‬ ‫يضرهم‬ ‫ال‬ ‫الحق‬
."
(5
"
‫بعب‬ ‫يشرك‬ ‫وال‬ ‫صالحا‬ ‫عمال‬ ‫فليعمل‬ ‫ربه‬ ‫لقاء‬ ‫يرجوا‬ ‫كان‬ ‫فمن‬
‫ربه‬ ‫ادة‬
‫أحدا‬
."
(6
"
‫ع‬ ‫ليحبطن‬ ‫أشركت‬ ‫لئن‬ ‫قبلك‬ ‫من‬ ‫الذين‬ ‫وإلى‬ ‫إليك‬ ‫أوحي‬ ‫ولقد‬
‫ملك‬
‫الخاسرين‬ ‫من‬ ‫ولتكونن‬
."

62. ‫التمرين‬ ‫إجابة‬
(1
‫الصحيحة‬ ‫للعقيدة‬ ‫بالدعوة‬ ‫أرسلوا‬ ‫الرسل‬ ‫جميع‬
.
(2
‫الخلق‬ ‫خلق‬ ‫من‬ ‫الغاية‬
.
(3
‫اآلخرة‬ ‫في‬ ‫النجاة‬ ‫بالعقيدة‬
.
(4
‫والفالح‬ ‫والنصر‬ ‫الظهور‬ ‫سبب‬ ‫الصحيحة‬ ‫العقيدة‬
.
(5
‫فاسدة‬ ‫وأفكار‬ ‫عقائد‬ ‫من‬ ‫به‬ ‫يحيط‬ ‫بما‬ ‫التأثر‬ ‫من‬ ‫المسلم‬ ‫عصمة‬
.
(6
‫العقيدة‬ ‫صحة‬ ‫على‬ ‫يقوم‬ ‫وقبولها‬ ‫األعمال‬ ‫جميع‬ ‫تصحيح‬
.

63. ‫الستة‬ ‫اإليمان‬ ‫أركان‬
‫اإليمـان‬ ‫أركان‬
‫أسس‬
«
‫اإلسالمية‬ ‫العقيدة‬
»
:
‫وشره‬ ‫خيره‬ ‫والقدر‬ ،‫اآلخر‬ ‫واليوم‬ ،‫ورسله‬ ،‫وكتبه‬ ،‫ومالئكته‬ ،‫باهلل‬ ‫اإليمان‬
.
‫هي‬ ُ‫الستــــة‬ ‫االركان‬ ‫وهـــذه‬
:
‫أصول‬
«
‫الصحيحة‬ ‫اإلسالمية‬ ‫العقـــيدة‬
»
‫اللغة‬ ‫في‬ ‫والركن‬
:
‫للشيء‬ ‫األقوى‬ ‫الجانب‬
.
‫االصطالح‬ ‫وفي‬
:
‫به‬ ّ‫ال‬‫إ‬ ‫ّيء‬‫ش‬‫ال‬ ‫لذلك‬ ‫وجود‬ ‫ال‬ ‫ما‬
.
‫لغة‬ ُ‫واإليمان‬
:
‫بحسه‬ ‫ر‬َ‫ب‬ْ‫خ‬ُ‫م‬‫ال‬ ‫يدركه‬ ‫ال‬ ‫مما‬ ‫ه‬َّ‫ن‬‫أل‬ ‫ر‬ِ‫ب‬ْ‫خ‬ُ‫م‬‫ال‬ ‫عليه‬ ‫يؤتمن‬ ‫مما‬ ‫التصديق‬ ‫من‬ ٌ‫ع‬‫نو‬
.
‫واصطالحا‬
:
‫باألركان‬ ٌ‫ل‬‫وعم‬ ،‫بالجنان‬ ٌ‫د‬‫واعتقا‬ ،‫باللسان‬ ٌ‫ل‬‫قو‬
.

64. ‫أوال‬
:
‫هللا‬ ‫بوجود‬ ‫اإليمان‬
‫عليه‬ ‫دل‬
:
‫والحس‬ ‫والشرع‬ ‫والعقل‬ ‫الفطرة‬
.
‫الفطرة‬
"
‫يهودان‬ ‫فأبواه‬ ‫الفطرة‬ ‫على‬ ‫يولد‬ ‫إال‬ ‫مولود‬ ‫من‬ ‫ما‬
‫ه‬
‫يمجسانه‬ ‫أن‬ ‫ينصرانه‬ ‫أو‬
."
‫العقل‬
"
‫الخالقون‬ ‫هم‬ ‫أم‬ ‫شيء‬ ‫غير‬ ‫من‬ ‫خلقوا‬ ‫أم‬
"
‫كيف‬ ‫أم‬ ‫اإلله‬ ‫يعصى‬ ‫كيف‬ ‫عجبا‬ ‫فيا‬
‫الجاحد‬ ‫يجحده‬
‫تحريكة‬ ‫كل‬ ‫في‬ ‫وهلل‬
.
‫شاهد‬ ‫ابدا‬ ‫وتسكينة‬
‫آية‬ ‫له‬ ‫شيء‬ ‫كل‬ ‫وفي‬
‫واح‬ ‫أنه‬ ‫على‬ ‫تدل‬
‫د‬
‫الشرع‬
‫الخال‬ ‫وجود‬ ‫على‬ ‫متظافرة‬ ‫كلها‬ ‫والشرائع‬ ‫اآلديان‬
‫ق‬
‫العظيم‬
‫الحس‬
‫وجهين‬ ‫فمن‬
:
‫األول‬ ‫الوجه‬
:
‫الناس‬ ‫شاهدها‬ ‫التي‬ ‫األنبياء‬ ‫معجزات‬
‫مرسلهم‬ ‫وجود‬ ‫على‬ ‫دليل‬ ‫جميعا‬
.
‫الثاني‬ ‫الوجه‬
:
‫الداعي‬ ‫إجابة‬ ‫من‬ ‫ونشاهد‬ ‫نسمع‬ ‫أننا‬
‫ن‬
‫وجود‬ ‫على‬ ‫قاطعة‬ ‫داللة‬ ‫يدل‬ ‫ما‬ ‫المكروبين‬ ‫وغوث‬
‫وجل‬ ‫عز‬ ‫هللا‬
"
‫ل‬ ‫فاستجبنا‬ ‫قبل‬ ‫من‬ ‫نادى‬ ‫إذ‬ ‫ونوحا‬
‫ه‬
"

65. ‫ثانيا‬
:
‫سبحانه‬ ‫بربوبيته‬ ‫اإليمان‬
‫وتعالى‬
‫والر‬ ‫بالخلق‬ ‫وتعالى‬ ‫سبحانه‬ ‫هللا‬ ‫إفراد‬ ‫وحقيقته‬
‫زق‬
‫والتدبير‬ ‫والحكم‬ ‫والملك‬
.
‫والرزق‬ ‫بالخلق‬ ‫إفراده‬
"
‫واألرض‬ ‫السماء‬ ‫من‬ ‫يرزقكم‬ ‫هللا‬ ‫غير‬ ‫خالق‬ ‫من‬ ‫هل‬
"
‫بالملك‬ ‫إفراده‬
"
‫كل‬ ‫على‬ ‫وهو‬ ‫فيهن‬ ‫وما‬ ‫واألرض‬ ‫السموات‬ ‫ملك‬ ‫هلل‬
‫قدير‬ ‫شيء‬
"
‫والتدبير‬ ‫بالحكم‬ ‫إفراده‬
"
‫هلل‬ ‫إال‬ ‫الحكم‬ ‫إن‬
" "
‫األمر‬ ‫يدبر‬
"
‫وت‬ ‫سبحانه‬ ‫هللا‬ ‫ربوبية‬ ‫أنكر‬ ‫األمم‬ ‫من‬ ‫أحد‬ ‫يعلم‬ ‫ال‬
‫عالى‬
‫هللا‬ ‫يقول‬ ‫المكابرة‬ ‫باب‬ ‫من‬ ‫فهو‬ ‫المالحدة‬ ‫من‬ ‫أنكر‬ ‫ومن‬
‫تعالى‬
"
‫أنفسهم‬ ‫واستيقنتها‬ ‫بها‬ ‫وجحدوا‬
"
‫إقرارهم‬ ‫مع‬ ‫األلوهية‬ ‫في‬ ‫المشركون‬ ‫أشرك‬ ‫ولهذا‬
‫بالربوبية‬
.
"
‫ليقولن‬ ‫واألرض‬ ‫السموات‬ ‫خلق‬ ‫من‬ ‫سألتهم‬ ‫ولئن‬
‫العليم‬ ‫العزيز‬ ‫خلقهن‬
"

66. ‫ثالثا‬
:
‫سبحانه‬ ‫بألوهيته‬ ‫اإليمان‬
‫وتعالى‬
‫سو‬ ‫معبود‬ ‫كل‬ ‫وأن‬ ‫سواه‬ ‫أحد‬ ‫العبادة‬ ‫يستحق‬ ‫ال‬ ‫وتعالى‬ ‫سبحانه‬ ‫هللا‬ ‫بأن‬ ‫االعتقاد‬ ‫هو‬
‫باطل‬ ‫اه‬
.
"
‫نعبد‬ ‫إياك‬
" "
‫فاعبد‬ ‫هللا‬ ‫بل‬
"
‫هو‬ ‫األلوهية‬ ‫وتوحيد‬
:

‫الرسل‬ ‫دعوة‬ ‫موضوع‬
"
‫واجتنبوا‬ ‫هللا‬ ‫اعبدوا‬ ‫أن‬ ‫رسوال‬ ‫أمة‬ ‫كل‬ ‫في‬ ‫بعثنا‬ ‫ولقد‬
‫الطاغوت‬
"

‫األلوهية‬ ‫بتوحيد‬ ‫باألمر‬ ‫لقومه‬ ‫دعوته‬ ‫يبدأ‬ ‫رسول‬ ‫كل‬
"
‫م‬ ‫لكم‬ ‫ما‬ ‫هللا‬ ‫اعبدوا‬ ‫قوم‬ ‫يا‬
‫إله‬ ‫ن‬
‫غيره‬
"

‫بين‬ ‫فيه‬ ‫الخصومة‬ ‫فكانت‬ ‫األمم‬ ‫سائر‬ ‫من‬ ‫المشركون‬ ‫أنكره‬ ‫التوحيد‬ ‫من‬ ‫النوع‬ ‫هذا‬
‫وأعدائهم‬ ‫الرسل‬
"
‫ي‬ ‫ما‬ ‫نعبد‬ ‫أن‬ ‫أتنهانا‬ ‫هذا‬ ‫قبل‬ ‫مرجوا‬ ‫فينا‬ ‫كنت‬ ‫قد‬ ‫صالح‬ ‫يا‬ ‫قالوا‬
‫عبد‬
‫مريب‬ ‫إليه‬ ‫تدعونا‬ ‫مما‬ ‫شك‬ ‫لفي‬ ‫وإننا‬ ‫ءابآئنا‬
."

‫العبادات‬ ‫جميع‬ ‫صحة‬ ‫عليه‬ ‫تبنى‬ ‫الذي‬ ‫األساس‬ ‫هو‬
"
‫الدين‬ ‫له‬ ‫مخلصا‬ ‫هللا‬ ‫فاعبد‬
."

‫بمقتضاها‬ ‫والعمل‬ ‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬ ‫أن‬ ‫شهادة‬ ‫تحقيق‬ ‫على‬ ‫قائم‬ ‫التوحيد‬ ‫هذا‬
.
‫شهادة‬ ‫معنى‬
"
‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬
"
‫أي‬
"
‫هللا‬ ‫إال‬ ‫بحق‬ ‫معبود‬ ‫ال‬
"
‫شهادة‬ ‫فضل‬
"
‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬
:"
.1
‫موسى‬ ‫قصة‬ ‫في‬ ‫كما‬ ‫للعبادة‬ ‫هللا‬ ‫استحقاق‬ ‫وهو‬ ‫الوجود‬ ‫في‬ ‫معنى‬ ‫أعظم‬ ‫تتضمن‬
‫هللا‬ ‫مع‬
‫البشر؟‬ ‫من‬ ‫غيره‬ ‫دون‬ ‫به‬ ‫هللا‬ ‫يذكر‬ ‫شيئا‬ ‫يعلمه‬ ‫أن‬ ‫طلبه‬ ‫عندما‬ ‫وجل‬ ‫عز‬
.
.2
‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫لقوله‬ ‫مقول‬ ‫وافضل‬ ‫قول‬ ‫أعظم‬ ‫تتضمن‬
"
‫أن‬ ‫قلت‬ ‫ما‬ ‫خير‬
‫ا‬
‫قبلي‬ ‫من‬ ‫والنبيون‬
"
‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬
."....
.3
‫اإلسالم‬ ‫دخول‬ ‫مفتاح‬
"
‫عملك‬ ‫ليحبطن‬ ‫أشركت‬ ‫لئن‬
"
.4
‫النار‬ ‫في‬ ‫الخلود‬ ‫من‬ ‫تنجية‬
"
‫قال‬ ‫من‬ ‫النار‬ ‫من‬ ‫يخرج‬
"
‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬
."

67. ‫إله‬ ‫ال‬ ‫أن‬ ‫شهادة‬ ‫شروط‬ ‫على‬ ‫األدلة‬
‫هللا‬ ‫إال‬
.1
"
‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬ ‫أنه‬ ‫فاعلم‬
"
.2
"
‫ورسو‬ ‫باهلل‬ ‫ءامنوا‬ ‫الذين‬ ‫المؤمنون‬ ‫إنما‬
‫له‬
‫يرتابوا‬ ‫لم‬ ‫ثم‬
”
.3
"
‫الخالص‬ ‫الدين‬ ‫هلل‬ ‫أال‬
"
.4
"
‫وليعلم‬ ‫صدقوا‬ ‫الذين‬ ‫هللا‬ ‫فليعلمن‬
‫ن‬
‫الكاذبين‬
."
.5
"
‫أندادا‬ ‫هللا‬ ‫دون‬ ‫من‬ ‫يتخذ‬ ‫من‬ ‫الناس‬ ‫ومن‬
‫ح‬ ‫أشد‬ ‫ءامنوا‬ ‫والذين‬ ‫هللا‬ ‫كحب‬ ‫يحبونهم‬
‫با‬
‫هلل‬
."
.6
"
‫له‬ ‫وأسلموا‬ ‫ربكم‬ ‫إلى‬ ‫وأنيبوا‬
"
.7
"
‫هللا‬ ‫إال‬ ‫إله‬ ‫ال‬ ‫لهم‬ ‫قيل‬ ‫إذا‬ ‫كانوا‬ ‫إنهم‬
‫يستكبرون‬
."
.8
"
‫ف‬ ‫باهلل‬ ‫ويؤمن‬ ‫بالطاغوت‬ ‫يكفر‬ ‫فمن‬
‫قد‬
‫الوثقى‬ ‫بالعروة‬ ‫استمسك‬
."
‫بقوله‬ ‫الناظم‬ ‫الشروط‬ ‫هذه‬ ‫جمع‬ ‫وقد‬
:
‫والقبـــــول‬ ‫واليقين‬ ‫العلم‬
*****
‫أقول‬ ‫ما‬ ‫فادر‬ ‫واالنقيـاد‬
‫والمحبة‬ ‫واإلخالص‬ ‫والصـدق‬
*****
‫أحبــــه‬ ‫لما‬ ‫هللا‬ ‫وفقك‬

68. ‫رابعا‬
:
‫وصفاته‬ ‫بأسمائه‬ ‫اإليمان‬

‫وتعا‬ ‫تبارك‬ ‫باهلل‬ ‫اإليمان‬ ‫ثمرات‬
‫لى‬
:

69. ‫الثاني‬ ‫الركن‬
:
‫بالمالئكة‬ ‫اإليمان‬
‫لغة‬ ‫المالئكة‬
:
‫ملك‬ ‫جمع‬
–
‫الالم‬ ‫بفتح‬
–
‫الرسال‬ ‫وهي‬ ،‫والمألكة‬ ‫األلوكة‬ ‫من‬ ‫واشتقاقه‬
‫ة‬
‫اإلرس‬ ‫على‬ ‫لغة‬ ‫يدل‬ ‫المالئكة‬ ‫لفظ‬ ‫أن‬ ‫فظهر‬
‫ال‬
‫كذلك‬ ‫وهم‬
" :
‫رسال‬ ‫المالئكة‬ ‫جاعل‬
."
‫اصطالحا‬
:
‫مربوبون‬ ‫مخلوقون‬ ‫غيبي‬ ‫عالم‬
‫وليس‬ ،‫وتعالى‬ ‫تبارك‬ ‫هلل‬ ‫عابدون‬ ‫مدبرون‬
‫لهم‬
،‫شيء‬ ‫واأللوهية‬ ‫الربوبية‬ ‫خصائص‬ ‫من‬
‫التام‬ ‫االنقياد‬ ‫ومنحهم‬ ،‫نور‬ ‫من‬ ‫هللا‬ ‫خلقهم‬
‫تنفيذه‬ ‫على‬ ‫والقوة‬ ،‫ألمره‬
."
‫النصوص‬ ‫من‬ ‫جملة‬ ‫من‬ ‫مستفاد‬ ‫والتعريف‬
:

"
‫ومن‬ ‫واألرض‬ ‫السموات‬ ‫في‬ ‫من‬ ‫وله‬
‫وال‬ ‫عبادته‬ ‫عن‬ ‫يستكبرون‬ ‫ال‬ ‫عنده‬
‫ال‬ ‫والنهار‬ ‫الليل‬ ‫يسبحون‬ ‫يستحسرون‬
‫يفترون‬
"

"
‫بل‬ ‫سبحانه‬ ‫ولدا‬ ‫الرحمن‬ ‫اتخذ‬ ‫وقالوا‬
‫مكرمون‬ ‫عباد‬
."

‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫وقال‬
" :
‫خلقت‬
‫مارج‬ ‫من‬ ‫الجان‬ ‫وخلق‬ ‫نور‬ ‫من‬ ‫المالئكة‬
‫لكم‬ ‫وضف‬ ‫مما‬ ‫آدم‬ ‫وخلق‬ ‫نار‬ ‫من‬
"
‫أمور‬ ‫أربعة‬ ‫بالمالئكة‬ ‫اإليمان‬ ‫يتضمن‬
:

73. ‫الثالث‬ ‫الركن‬
:
‫بالكتب‬ ‫اإليمان‬
‫لغة‬ ‫الكتب‬
:
‫مكتوب‬ ‫بمعنى‬ ‫كتاب‬ ‫جمع‬
.
‫بها‬ ‫والمراد‬
" :
‫سبح‬ ‫هللا‬ ‫أنزلها‬ ‫التي‬ ‫الكتب‬
‫انه‬
‫لهم‬ ‫وهداية‬ ،‫للخلق‬ ‫رحمة‬ ‫رسله‬ ‫على‬ ‫وتعالى‬
،
‫النور‬ ‫إلى‬ ‫الظلمات‬ ‫من‬ ‫العباد‬ ‫بها‬ ‫ليخرج‬
"
‫واصطالحا‬
" :
‫تع‬ ‫هللا‬ ‫بأن‬ ‫الجازم‬ ‫التصديق‬
‫الى‬
‫وأنبيائ‬ ‫رسله‬ ‫من‬ ‫شاء‬ ‫من‬ ‫على‬ ‫كتبا‬ ‫أنزل‬
‫فيها‬ ‫ه‬
،‫واألوامر‬ ،‫والمواعظ‬ ،‫والقصص‬ ،‫األخبار‬
‫والوعيد‬ ،‫الوعد‬ ،‫والنواهي‬
."
‫الكتب‬ ‫إنزال‬ ‫من‬ ‫الغاية‬
:
‫خالل‬ ‫من‬ ‫ليصلوا‬ ‫العباد‬ ‫هداية‬
‫سعادتهم‬ ‫إلى‬ ‫الكتب‬ ‫هذه‬ ‫اتباع‬
‫واآلخرة‬ ‫الدنيا‬ ‫في‬
"
‫وم‬ ‫يشقى‬ ‫وال‬ ‫يضل‬ ‫فال‬ ‫هداي‬ ‫اتبع‬ ‫فمن‬
‫ن‬
‫ضنكا‬ ‫معيشة‬ ‫له‬ ‫فإن‬ ‫ذكري‬ ‫عن‬ ‫أعرض‬
‫أعمى‬ ‫القيامة‬ ‫يوم‬ ‫ونحشره‬
."
‫أمور‬ ‫أربعة‬ ‫بالكتب‬ ‫اإليمان‬ ‫يتضمن‬
:

76. ‫الرابع‬ ‫الركن‬
:
‫بالرسل‬ ‫اإليمان‬
‫لغة‬ ‫الرسول‬
:
‫البعث‬ ‫وهو‬ ‫اإلرسال‬ ‫من‬ ‫مأخوذ‬
‫بالكتاب‬ ‫كالبعث‬ ‫بأمر؛‬
.
‫به‬ ‫والمراد‬
" :
‫إليه‬ ‫أوحي‬ ‫من‬ ‫هو‬ ‫الرسول‬ ‫أن‬
‫أوحي‬ ‫من‬ ‫هو‬ ‫والنبي‬ ،‫بتبليغه‬ ‫وأمر‬ ‫بشرع‬
‫إليه‬
‫بالبالغ‬ ‫يؤمر‬ ‫ولم‬
"
‫وقيل‬
" :
‫كفار‬ ‫قوم‬ ‫إلى‬ ‫أرسل‬ ‫من‬ ‫الرسول‬ ‫إن‬
‫أرسل‬ ‫من‬ ‫والنبي‬ ‫وموسى‬ ‫وهود‬ ‫نوح‬ ‫كقوم‬
‫م‬ ‫إسرائيل‬ ‫بني‬ ‫كأنبياء‬ ‫مؤمنين‬ ‫قوم‬ ‫إلى‬
‫ثل‬
‫ويحيى‬ ‫زكريا‬
."
‫الرسل‬ ‫إرسال‬ ‫من‬ ‫الغاية‬
:
‫الحجة‬ ‫وإقامة‬ ‫الخلق‬ ‫إصالح‬
‫عليهم‬
"
‫للن‬ ‫يكون‬ ‫لئال‬ ‫ومنذرين‬ ‫مبشرين‬ ‫رسال‬
‫اس‬
‫الرسل‬ ‫بعد‬ ‫حجة‬ ‫هللا‬ ‫على‬
."
‫تعالى‬ ‫هللا‬ ‫يقول‬ ‫الحجة‬ ‫إقامة‬ ‫وفي‬
"
‫أ‬ ‫ولوال‬
‫ن‬
‫فيقو‬ ‫أيديهم‬ ‫قدمت‬ ‫بما‬ ‫مصيبة‬ ‫تصيبهم‬
‫ربنا‬ ‫لوا‬
‫ءايت‬ ‫فنتبعك‬ ‫رسوال‬ ‫إلينا‬ ‫أرسلت‬ ‫لوال‬
‫ونكون‬ ‫ك‬
‫أمور‬ ‫خمسة‬ ‫بالرسل‬ ‫اإليمان‬ ‫يتضمن‬
:

77. ‫أوجه‬ ‫ثالثة‬ ‫من‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫محمد‬ ‫نبوة‬ ‫على‬ ‫الكريم‬ ‫القرآن‬ ‫دالئل‬
:

79. ‫الخامس‬ ‫الركن‬
:
‫اآلخر‬ ‫باليوم‬ ‫اإليمان‬
‫هو‬ ‫اآلخر‬ ‫اليوم‬
‫هللا‬ ‫يبعث‬ ‫الذي‬ ‫القيامة‬ ‫يوم‬
‫أل‬ ‫بذلك‬ ‫وسمي‬ ‫والجزاء‬ ‫للحساب‬ ‫فيه‬ ‫الناس‬
‫نه‬
‫في‬ ‫الجنة‬ ‫أهل‬ ‫يستقر‬ ‫حيث‬ ،‫بعده‬ ‫يوم‬ ‫ال‬
‫منازلهم‬ ‫في‬ ‫النار‬ ‫وأهل‬ ،‫منازلهم‬
.
‫اآلخر‬ ‫اليوم‬ ‫أسماء‬
:
-
‫الفصل‬ ‫يوم‬
.
-
‫التالقي‬ ‫يوم‬
.
-
‫البعث‬ ‫يوم‬
.
-
‫الحساب‬ ‫يوم‬
.
-
‫اآلزفة‬ ‫يوم‬
.
-
‫الحاقة‬
.
-
‫القارعة‬
.
-
‫الدالة‬ ‫واألوصاف‬ ‫األسماء‬ ‫من‬ ‫وغيرها‬
‫الذي‬ ‫العظيم‬ ‫اليوم‬ ‫ذلك‬ ‫وهول‬ ‫عظم‬ ‫على‬
‫الخالئق‬ ‫فيه‬ ‫تجتمع‬
.
‫أمور‬ ‫خمسة‬ ‫اآلخر‬ ‫باليوم‬ ‫اإليمان‬ ‫يتضمن‬
:

80. ‫عدة‬ ‫أمورا‬ ‫ويتضمن‬ ‫الموت‬ ‫بعد‬ ‫ما‬ ‫يكون‬ ‫ما‬ ‫بكل‬ ‫اإليمان‬

81. ‫عدة‬ ‫أمورا‬ ‫ويتضمن‬ ‫بالبعث‬ ‫اإليمان‬

82. ‫عدة‬ ‫أمورا‬ ‫ويتضمن‬ ‫والجزاء‬ ‫بالحساب‬ ‫اإليمان‬

83. ‫عدة‬ ‫أمورا‬ ‫ويتضمن‬ ‫والنار‬ ‫بالجنة‬ ‫اإليمان‬

85. ‫السادس‬ ‫الركن‬
:
‫خيره‬ ‫بالقدر‬ ‫اإليمان‬
‫وشره‬
‫وشرعا‬ ‫لغة‬ ‫القدر‬
:
‫يطلق‬
‫القدر‬
‫على‬
‫التقدير‬
‫وتارة‬
‫على‬
‫المقدر‬
‫ف‬
‫من‬
‫األول‬
‫قوله‬
‫تعالى‬
"
‫إنا‬
‫كل‬
‫شيء‬
‫خلقناه‬
‫بقدر‬
"
‫و‬
‫من‬
‫الثاني‬
‫قوله‬
‫صلى‬
‫هللا‬
‫عليه‬
‫وسلم‬
"
‫قدر‬
‫هللا‬
‫وما‬
‫شاء‬
‫فعل‬
"
.
‫شرعا‬
:
-
‫وكتابته‬ ‫علمه‬ ‫في‬ ‫للكائنات‬ ‫هللا‬ ‫تقدير‬
‫تقديرا‬
‫وأعدادها‬ ‫وصفاتها‬ ‫مواقيتها‬ ‫يشمل‬ ‫مفصال‬
‫سبحانه‬ ‫شاء‬ ‫وما‬ ‫ونهايتها‬ ‫وآجالها‬ ‫وأنواعها‬
‫وتعالى‬
.
‫القضاء‬ ‫وأما‬
:
‫الل‬ ‫في‬ ‫ويطلق‬ ،‫قضاء‬ ‫يقضي‬ ‫قضى‬ ‫فمصدر‬
‫غة‬
‫معان‬ ‫على‬
:
‫الفعل‬ ‫من‬ ‫كالفرغ‬
"
‫ال‬ ‫قضيتم‬ ‫فإذا‬
‫صالة‬
"
‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫قوله‬ ‫ومنه‬ ‫الحكم‬ ‫ومنها‬
"
‫إ‬
‫ذا‬
‫السماء‬ ‫في‬ ‫األمر‬ ‫هللا‬ ‫قضى‬
"
‫نوعان‬ ‫هللا‬ ‫وقضاء‬
:
‫ك‬ ‫فالكوني‬ ،‫وشرعي‬ ‫كوني‬
‫قوله‬
‫تعالى‬
"
‫كن‬ ‫له‬ ‫يقول‬ ‫فإنما‬ ‫أمرا‬ ‫هللا‬ ‫قضى‬ ‫وإذا‬
‫فيكون‬
"
‫تعالى‬ ‫كقوله‬ ‫والشرعي‬
"
‫ربك‬ ‫وقضى‬
‫أال‬
‫إياه‬ ‫إال‬ ‫تعبدوا‬
."
‫أمور‬ ‫أربعة‬ ‫بالقدر‬ ‫اإليمان‬ ‫يتضمن‬
:

86. ‫القض‬ ‫باب‬ ‫في‬ ‫األحكام‬ ‫من‬ ‫بمجموعة‬ ‫أيضا‬ ‫اإليمان‬ ‫ويجب‬
‫اء‬
‫والقدر‬
:

87. ‫هما‬ ‫طائفتان‬ ‫القدر‬ ‫في‬ ‫ضل‬
:

88. ‫والواق‬ ‫بالشرع‬ ‫الجبرية‬ ‫وهم‬ ‫األولى‬ ‫الطائفة‬ ‫على‬ ‫الرد‬
‫ع‬
:

89. ‫وال‬ ‫الشرع‬ ‫فمن‬ ‫القدرية‬ ‫وهم‬ ‫الثانية‬ ‫الطائفة‬ ‫على‬ ‫الرد‬
‫عقل‬
:

90. ‫المعا‬ ‫وفعل‬ ‫الواجبات‬ ‫ترك‬ ‫على‬ ‫بالقدر‬ ‫االحتجاج‬ ‫حكم‬
‫صي‬
:

91. ‫المصائب‬ ‫على‬ ‫بالقدر‬ ‫االحتجاج‬ ‫حكم‬
:

92. ‫منها‬ ‫التوبة‬ ‫بعد‬ ‫الذنوب‬ ‫على‬ ‫بالقدر‬ ‫االحتجاج‬ ‫حكم‬
:

94. ‫الدليل‬ ‫الرقم‬
‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫قوله‬
:
‫يمجسانه‬ ‫أو‬ ‫ينصرانه‬ ‫أو‬ ‫يهودانه‬ ‫فأبواه‬ ‫الفطرة‬ ‫على‬ ‫يولد‬ ‫إال‬ ‫مولود‬ ‫من‬ ‫ما‬
".. ١
"
‫الخالقون‬ ‫هم‬ ‫أم‬ ‫شيء‬ ‫غير‬ ‫من‬ ‫خلقوا‬ ‫أم‬
" ٢
"
‫مكرمون‬ ‫عباد‬ ‫بل‬ ‫سبحانه‬ ‫ولدا‬ ‫الرحمن‬ ‫اتخذ‬ ‫وقالوا‬
" ٣
‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫فقال‬ ‫فيها‬ ‫ينظر‬ ‫التوراة‬ ‫من‬ ‫قطعة‬ ‫معه‬ ‫رأى‬ ‫حين‬ ‫عنه‬ ‫هللا‬ ‫رضي‬ ‫الخطاب‬ ‫بن‬ ‫عمر‬ ‫من‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫رسول‬ ‫غضب‬
"
‫ب‬ ‫نفسي‬ ‫والذي‬
‫لقد‬ ‫يده‬
‫يتبعني‬ ‫أن‬ ‫إال‬ ‫سعه‬ ‫ما‬ ‫حيا‬ ‫كان‬ ‫موسى‬ ‫أن‬ ‫ولو‬ ‫نقية‬ ‫بيضاء‬ ‫بها‬ ‫جئتكم‬
"
٤
‫بعض‬ ‫على‬ ‫بعضهم‬ ‫فضلنا‬ ‫الرسل‬ ‫تلك‬
" ٥
"
‫العذاب‬ ‫أشد‬ ‫فرعون‬ ‫ءال‬ ‫أدخلوا‬ ‫الساعة‬ ‫تقوم‬ ‫ويوم‬ ‫وعشيا‬ ‫غدوا‬ ‫عليها‬ ‫يعرضون‬ ‫النار‬
" ٦
"
‫هو‬ ‫إال‬ ‫إله‬ ‫ال‬ ‫واألرض‬ ‫السماء‬ ‫من‬ ‫يرزقكم‬ ‫هللا‬ ‫غير‬ ‫خالق‬ ‫من‬ ‫هل‬
” ٧
"
‫المؤمنين‬ ‫من‬ ‫ونكون‬ ‫ءايتك‬ ‫فنتبع‬ ‫رسوال‬ ‫إلينا‬ ‫أرسلت‬ ‫لوال‬ ‫ربنا‬ ‫فيقولوا‬ ‫أيديهم‬ ‫قدمت‬ ‫بما‬ ‫مصيبة‬ ‫تصيبهم‬ ‫أن‬ ‫ال‬ ‫لو‬
" ٨
"
‫يؤمرون‬ ‫ما‬ ‫ويفعلون‬ ‫أمرهم‬ ‫ما‬ ‫هللا‬ ‫يعصون‬ ‫ال‬
" ٩
"
‫المبطلون‬ ‫ارتاب‬ ‫ال‬ ‫إذا‬ ‫بيمينك‬ ‫تخطه‬ ‫وال‬ ‫كتاب‬ ‫من‬ ‫قبله‬ ‫من‬ ‫تتلوا‬ ‫كنت‬ ‫وما‬
" ١٠
‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫قوله‬
"
‫غرال‬ ‫عراة‬ ‫حفاة‬ ‫الناس‬ ‫يحشر‬
" ١١
"
‫بقدر‬ ‫خلقناه‬ ‫شيء‬ ‫كل‬ ‫إنا‬
" ١٢
"
‫ومنهاجا‬ ‫شرعة‬ ‫منكم‬ ‫جعلنا‬ ‫لكل‬
" ١٣
"
‫يسيرا‬ ‫حسابا‬ ‫يحاسب‬ ‫فسوف‬ ‫بيمينه‬ ‫كتابه‬ ‫أوتي‬ ‫من‬ ‫فأما‬
.....
” ١٤
‫يقول‬ ‫وسلم‬ ‫عليه‬ ‫هللا‬ ‫صلى‬ ‫هللا‬ ‫رسول‬ ‫سمعت‬ ‫قال‬ ‫عنه‬ ‫هللا‬ ‫رضي‬ ‫العاص‬ ‫بن‬ ‫عمرو‬ ‫بن‬ ‫عبدهللا‬ ‫عن‬
"
‫بخمس‬ ‫واألرض‬ ‫السموات‬ ‫يخلق‬ ‫أن‬ ‫قبل‬ ‫الخالئق‬ ‫مقادير‬ ‫هللا‬ ‫كتب‬
‫ألف‬ ‫ين‬
‫سنة‬
"
١٥
‫تضمن‬ ‫قد‬ ‫األدلة‬ ‫هذه‬ ‫من‬ ‫الشاهد‬ ‫ووجه‬ ‫الشرعية‬ ‫األدلة‬ ‫من‬ ‫مجموعة‬ ‫لديك‬
‫اإليما‬ ‫بركن‬ ‫الدليل‬ ‫ربط‬ ‫هو‬ ‫والمطلوب‬ ‫اإليمان‬ ‫أركان‬ ‫من‬ ‫ركن‬ ‫إثبات‬
‫ن‬
.
‫تمرين‬