More Related Content More from مبارك الدوسري (20) جمل رفيعة حول كمال الشريعة2. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ٥
ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ ﺑﺴﻢ
ﻣﻔﺎﺻﻠﻪ ﻓﻴﻪ ﱠﺐﻛﻭﺭ ،ﺳﻼﻟﺔ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻖ ﺍﻟﺬﻱ ﷲ ﺍﳊﻤﺪ
ﻭﺃﻓﻀﺎﻟﻪ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻪ ﱠﰎﻭﺃ ،ﻭﺃﻭﺻﺎﻟﻪ..ﺃﻭﻻﻩ ﻣﺎ ﻋﻠﻰ ﻭﺃﺷﻜﺮﻩ ﺃﲪﺪﻩ
ُﻠﻜﻪﻣ ﰲ ﻟﻪ ﺷﺮﻳﻚ ﻻ ﻭﺣﺪﻩ ﺍﷲ ﱠﻻﺇ ﺇﻟﻪ ﱠﻻﺃ ﻭﺃﺷﻬﺪ ،ﻭﻧﻮﺍﻟﻪ ِﻪﻤَﻌﹺﻧ ﻣﻦ
ﻟ ﱠﻻﺇ ﺍﻟﻌﺒﺎﺩﺓ ﺗﺼﻠﺢ ﻓﻼ ،ﻭﺃﻓﻌﺎﻟﻪ ﻭﺧﻠﻘﻪﻪ..ﻋﺒـﺪﻩ ًﺍﺪﳏﻤ ﱠﻥﺃ ﻭﺃﺷﻬﺪ
ﻭﻋﻠـﻰ ﻭﺳـﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﱠﻰﻠﺻ ،ﺑﺎﻟﺮﺳﺎﻟﺔ ﱠﺺُﺧ ﻣﻦ ﺃﻓﻀﻞ ،ﻭﺭﺳﻮﻟﻪ
ﻭﺁﻟﻪ ﻭﺃﺗﺒﺎﻋﻪ ﺻﺤﺎﺑﺘﻪ.
ﺑﻌﺪ ﱠﺎﻣﺃ:
ﺍﻟﺸـﺮﻳﻌﺔ ﻭﻛﻤﺎﻝ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺪﻳﻦ ﳏﺎﺳﻦ ﻋﻦ ﻣﻘﺎﻟﺔ ﻛﺘﺒﺖ ﻓﻘﺪ
ﺍﳌﻘﺎﻟـﺔ ﺗﻠﻚ ﻃﺒﻌﺖ ﻭﻗﺪ ،ﺷﺮﻳﻔﺔ ﹴﻕﻭﺃﺧﻼ ﹴﺏﺁﺩﺍ ﻣﻦ ﺇﻟﻴﻪ ﻬﺗﺪﻱ ﻭﻣﺎ
ﻟﻜﺘﺎﺏ ﱢﻣﺔﺪُﻘﻤﻛ»ﺍﻟﻨﻌ ﻧﻀﺮﺓﻴﻢ«ﰲ ﻛﺎﻣﻠـﺔ ﻣﻮﺳـﻮﻋﺔ ﻫـﻮ ﺍﻟﺬﻱ
ُﺨﺒـﺔﻧ ﲨﻌﻪ ﻭﺍﻟﺬﻱ ،ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺧﻼﻕ ﻭﺍﳌﺼﺎﱀ ﺍﻟﺸﺮﻋﻴﺔ ﱠﻴﺎﺕﻤﹸﺴﳌﺍ
ﺣﺼﻞ ﻭﻗﺪ ،ًﺍﺭﻣﺸﻜﻮ ًﺎﻴﻭﺳﻌ ًﺍﲑﻛﺒ ًﺍﺪﺟﻬ ﻓﻴﻪ ﻭﺑﺬﻟﻮﺍ ،ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻣﻦ
ﺍﻃﻼﻋﻪ ﺑﻌﺪ ﺍﻟﻄﻼﺏ ﺑﻌﺾ ﱠﻥﺇ ﰒ ،ﻣﻨﻪ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺃﺭﺍﺩ ﳌﻦ ٌﲑﻛﺒ ٌﻊﻧﻔ ﺑﻪ
ﻭﻧﺸﺮﻫﺎ ﺇﻓﺮﺍﺩﻫﺎ ﺭﻏﺐ ﺍﳌﻘﺪﻣﺔ ﺗﻠﻚ ﻋﻠﻰﺇﻟﻴﻬﺎ؛ ﺍﻟﻮﺻﻮﻝ ﱠﻢﻟﻴﻌ ﻭﺣﺪﻫﺎ
،ًﺍﺪﺟـ ﳐﺘﺼﺮﺓ ﺍﳌﻘﺎﻟﺔ ﱠﻥﺃ ﻣﻊ ،ﻬﺑﺎ ﺍﻻﻧﺘﻔﺎﻉ ﺭﺟﺎﺀ ﺫﻟﻚ ﻋﻠﻰ ﻓﻮﺍﻓﻘﺖ
ﺍﻟﺮﺳـﺎﻟﺔ ﻭﳏﺘﻮﻳـﺎﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻫﺪﺍﻑ ُﺠﻤﻞﻣ ﺇﱃ ﻓﻴﻬﺎ ﹸﺷﲑﺃ ﺣﻴﺚ
ﻭﺍﻟﺴـﻤﺎﺕ ﺍﻟﺼﻔﺎﺕ ﻣﻦ ﻓﻴﻪ ﻭﺍﻟﺘﺮﻏﻴﺐ ﺑﻪ ﺍﻷﻣﺮ ﻭﺭﺩ ﻭﻣﺎ ﺍﻟﺴﻤﺎﻭﻳﺔ
ﻭﺍ ﺍﻟﻔﻄـﺮ ﻭﺗﺴﺘﺤﺴﻨﻬﺎ ﲟﻼﺀﻣﺘﻬﺎ ﺍﻟﻌﻘﻞ ﻳﺸﻬﺪ ﺍﻟﱵ ﺍﻟﺮﻓﻴﻌﺔﳉـﺒﻼﺕ
ﻣﻦ ﻓﻌﻠﻪ ﺗﻘﺒﻴﺢ ﻭﻛﺮﺍﻫﺔ ﻭﲢﺮﳝﻪ ﻋﻨﻪ ﺍﻟﻨﻬﻲ ﻭﺭﺩ ﻣﺎ ﻭﻫﻜﺬﺍ ،ﺍﻹﻧﺴﺎﻧﻴﺔ
ﺍﻟﻔﻄـﺮ ﻭﺗﺴﺘﻘﺒﺤﻬﺎ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﻨﻔﻮﺱ ﺗﺴﺘﻬﺠﻨﻬﺎ ﺍﻟﱵ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻷﻗﻮﺍﻝ
3. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ٦
ﺍﻟﺴﻠﻴﻤﺔ..ﻛﻤـﺎ ﻭﺍﻵﺩﺍﺏ ﺍﻷﺧﻼﻕ ﺗﻠﻚ ﺍﻹﺳﻼﻡ ﻋﻠﻤﺎﺀ ﺷﺮﺡ ﻭﻗﺪ
ﻛﺘﺎﺏ ﰲ»ﺍﻟﺸﺮﻋﻴﺔ ﺍﻵﺩﺍﺏ«ﻭ ،ﻣﻔﻠﺢ ﻻﺑﻦ»ﺍﻟﻌﻘﻼﺀ ﺭﻭﺿﺔ«ﻻﺑﻦ
ﻭ ،ﺣﺒﺎﻥ»ﺃﺩﻭﺍﻟﺪﻳﻦ ﺍﻟﺪﻧﻴﺎ ﺏ«ﻟﻠﻤﺎﻭﺭﺩﻱ..ﻭﻏﲑﻫﺎ.
ﻭﺳﻠﻢ ﻭﺻﺤﺒﻪ ﻭﺁﻟﻪ ﳏﻤﺪ ﻋﻠﻰ ﺍﷲ ﱠﻰﻠﻭﺻ ،ﱢﻖﻓﺍﳌﻮ ﻭﺍﷲ.
ﻛﺘﺒﻪ/
ﺍﳉﱪﻳﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺑﻦ ﺍﷲ ﻋﺒﺪ
***
4. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ٧
ﺍﻟﺸﺮﻳﻌﺔ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞ
ﻟﻨـﺎ ﻭﺭﺿﻲ ،ﺍﻟﻨﻌﻤﺔ ﻋﻠﻴﻨﺎ ﱠﰎﻭﺃ ،ﺍﻟﺪﻳﻦ ﻟﻨﺎ ﺃﻛﻤﻞ ﺍﻟﺬﻱ ﷲ ﺍﳊﻤﺪ
ﺍﳋﻠﻖ ﺇﱃ ﱡﺳﻞﺮﺍﻟ ﻭﺃﺭﺳﻞ ،ﺍﻹﺳﻼﻡﻳﻜـﻮﻥ ﱠﻼﻟﺌ ُﻨﺬﺭﻳﻦ؛ﻣﻭ ﱢﺮﻳﻦﺸُﺒﻣ
ﺍﻟﺮﺳﻞ ﺑﻌﺪ ﹲﺔﱠﺠُﺣ ﺍﷲ ﻋﻠﻰ ﻟﻠﻨﺎﺱ..ﻭﺃﺷﻬﺪ ،ﻭﺃﺷﻜﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺃﲪﺪﻩ
ﻭﺃﲰﺎﺋـﻪ ﻭﺃﻓﻌﺎﻟـﻪ ﺃﻟﻮﻫﻴﺘـﻪ ﰲ ﻟﻪ ﺷﺮﻳﻚ ﻻ ﻭﺣﺪﻩ ﺍﷲ ﺇﻻ ﺇﻟﻪ ﱠﻻﺃ
ﱠـﺔﻣﺍﻷ ﺑﻪ ﺍﷲ ﻫﺪﻯ ﺍﻟﺬﻱ ،ﻭﺭﺳﻮﻟﻪ ﻋﺒﺪﻩ ًﺍﺪﳏﻤ ﱠﻥﺃ ﻭﺃﺷﻬﺪ ،ﻭﺻﻔﺎﺗﻪ
،ﺍﻟﻐﻮﺍﻳﺔ ﻣﻦ ﺑﻪ ﻭﺃﺭﺷﺪﻫﻢ ،ﺍﻟﻀﻼﻟﺔ ﻣﻦﺍﻟﻈﻠﻤـﺎﺕ ﻣﻦ ﺑﻪ ﻭﺃﺧﺮﺟﻬﻢ
ﺍﻟﻨﻮﺭ ﺇﱃ..ﻬﻧﺠﻪ ﻋﻠﻰ ﺳﺎﺭ ﻭﻣﻦ ﻭﺻﺤﺎﺑﺘﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﻋﻠﻴﻪ ﺍﷲ ﱠﻰﻠﺻ
ًﺍﲑﻛﺜ ًﺎﻤﺗﺴﻠﻴ ﹼﻢﻠﻭﺳ ﻫﺪﺍﻩ ﻭﺍﺗﺒﻊ.
ﺑﻌﺪ ﱠﺎﻣﺃ:
ﻋﺠﺎﺋـﺐ ﻣﻦ ﻓﻴﻪ ﲟﺎ ﺍﻟﻜﻮﻥ ﻫﺬﺍ ﺃﻭﺟﺪ ﱠﺎﻤﹶﻟ ﻭﻋﻼ ﱠﻞﺟ ﺭﺑﻨﺎ ﱠﻥﻓﺈ
ﺑﺎﻟﻌﻘﻞ ّﺰﻩَﻴﻣ ﺍﻟﺬﻱ ﺍﻹﻧﺴﺎﻥ ﻧﻮﻉ ﺧﻠﻘﻪ ﻣﻦ ﺑﲔ ﻣﻦ ﻛﺎﻥ ﺍﳌﺨﻠﻮﻗﺎﺕ؛
ﻭﺍﻹﺩﺗﻌـﺎﱃ ﻗﺎﻝ ﻛﻤﺎ ،ﺧﻠﻘﻪ ﻣﻦ ﹴﲑﻛﺜ ﻋﻠﻰ ﱠﻠﻪﻀﻭﻓ ،ﺭﺍﻙ:ْﺪﹶـﻘﹶﻟَﻭ
ِﺕَﺎﺒﱢﻴﱠﻄﺍﻟ َﻦِﻣ ْﻢُﻫَﺎﻨﹾﻗَﺯَﺭَﻭ ﹺﺮْﺤَﺒﹾﻟَﺍﻭ ﱢﺮَﺒﹾﻟﺍ ِﻲﻓ ْﻢُﻫَﺎﻨﹾﻠَﻤَﺣَﻭ َﻡَﺩَﺁ ﹺﻲﻨَﺑ َﺎﻨْﻣﱠﺮﹶﻛ
ﹰﺎﻠِﻴﻀﹾﻔَﺗ َﺎﻨﹾﻘﹶﻠَﺧ ْﻦﱠﻤِﻣ ﹴﲑِﺜﹶﻛ ﹶﻰﻠَﻋ ْﻢُﻫَﺎﻨﹾﻠﱠﻀﹶﻓَﻭ)١(
ﻫﺬﺍ ﺁﺛﺎﺭ ﻣﻦ ﻭﻛﺎﻥ ،
ﻭﺍﻟﺘﻔﻀﻴﻞ ﺍﻟﺘﻜﺮﱘ،ﻭﻃﺎﻋﺘـﻪ ﺑﻌﺒﺎﺩﺗﻪ ﻓﺄﻣﺮﻫﻢ ﺑﺎﻟﺘﻜﻠﻴﻒ؛ ﱠﻬﻢﺼﺧ ﺃﻥ
ﺍﻟﻜﺘـﺐ ﻭﺃﻧﺰﻝ ،ﺍﻟﺮﺳﻞ ﺇﻟﻴﻬﻢ ﻭﺃﺭﺳﻞ ،ﻭﳐﺎﻟﻔﺘﻪ ﻣﻌﺼﻴﺘﻪ ﻋﻦ ﻭﻬﻧﺎﻫﻢ
ﻋﻠﻴﻬﻢ ﻓﺮﺽ ﺍﻟﺬﻱ ﺩﻳﻨﻪ ﳍﻢ ﻭﺷﺮﺡ ﻋﺒﺎﺩﻩ ﻬﺑﺎ ﱠﻒﻠﻛ ﺍﻟﱵ ﺷﺮﺍﺋﻌﻪ ﻟﺒﻴﺎﻥ
ﱢﱯﺍﻟـﻨ ،ﺍﳍﺎﴰﻲ ﺍﷲ ﻋﺒﺪ ﺑﻦ ٍﺪﳏﻤ ﱢﻨﺎﻴﺑﻨﺒ ﺍﻟﺮﺳﻞ ﺃﻭﻟﺌﻚ ﻭﺧﺘﻢ ،ﺍﻋﺘﻨﺎﻗﻪ
)١
(ﺁﻳﺔ ،ﺍﻹﺳﺮﺍﺀ ﺳﻮﺭﺓ:٧٠.
5. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ٨
ﱢﻲﺍﻷﻣﺷﺮﻳﻌﺘ ﻭﺟﻌﻞ ،ﺍﻟﺸﺮﺍﺋﻊ ﺧﺎﲤﺔ ﻪ..ﺧـﺘﻢ ﻟﻮﺍﺯﻡ ﻣﻦ ﻭﻛﺎﻥ
،ﻭﺍﻟﻌﺠﻤـﻲ ﻭﺍﻟﻌﺮﰊ ﻭﺍﻷﺳﻮﺩ ﺍﻷﲪﺮ ﺇﱃ ﺭﺳﺎﻟﺘﻪ ﱠﻢﻤﻋ ﺃﻥ ﺑﻪ ﺍﻟﻨﺒﻮﺓ
ﻭﺍﻟﺪﺍﱐ ﻭﺍﻟﻘﺎﺻﻲ ،ﻭﺍﻹﻧﺲ ﻭﺍﳉﻦ..ﺩﻳﻨـﻪ ﺟﻌﻞ ﺃﻥ ﺫﻟﻚ ﺁﺛﺎﺭ ﻭﻣﻦ
ﻭﻣﻜﺎﻥ ٍﻥﺯﻣﺎ ﱢﻞﻛ ﰲ ًﺎﺒُﻨﺎﺳﻣﻭ ﹰﺎﳊﺻﺎ.
ﺍﻟـﺘﻤﻜﲔ ﻭﻷﻫﻠﻬﺎ ،ﺍﻟﻈﻬﻮﺭ ﺍﻟﺸﺮﻳﻌﺔ ﳍﺬﻩ ﺗﻌﺎﱃ ﺍﷲ ﺿﻤﻦ ﻭﻗﺪ
ﻭﺍﻟﻨﺼﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ،ﺃﻧﻮﺍﻋﻬﺎ ﲜﻤﻴﻊ ﻭﺍﻟﻐﻠﺒﺔ ﺮ:َﻦِﻳﺬﱠـﻟﺍ ُﻪﱠـﻠﺍﻟ َﺪَﻋَﻭ
َـﺎﻤﹶﻛ ﹺﺽْﺭﹶﺄﹾـﻟﺍ ِﻲﻓ ْﻢُﻬﱠﻨﹶﻔِﻠْﺨَﺘْﺴَﻴﹶﻟ ِﺕَﺎﺤِﻟﱠﺎﺼﺍﻟ ﹸﻮﺍﻠِﻤَﻋَﻭ ْﻢﹸﻜْﻨِﻣ ُﻮﺍﻨَﻣَﺁ
ْﻢُﻬﹶﻟ َﻰﻀَﺗْﺭﺍ ِﻱﺬﱠﻟﺍ ُﻢُﻬَﻨِﻳﺩ ْﻢُﻬﹶﻟ ﱠﻦَﻨﱢﻜَﻤُﻴﹶﻟَﻭ ْﻢﹺﻬِﻠْﺒﹶﻗ ْﻦِﻣ َﻦِﻳﺬﱠﻟﺍ َﻒﹶﻠْﺨَﺘْﺳﺍ
َﺒُﻴﹶﻟَﻭﹰﺎﺌْﻴَﺷ ﹺﻲﺑ ﹶﻥﹸﻮﻛﹺﺮْﺸُﻳ ﹶﺎﻟ ﹺﻲﻨَﻧُﻭﺪُﺒْﻌَﻳ ًﺎﻨْﻣﹶﺃ ْﻢﹺﻬِﻓْﻮَﺧ ِﺪْﻌَﺑ ْﻦِﻣ ْﻢُﻬﱠﻨﹶﻟﱢﺪ)١(
،
ﺍﳌﺆﻣﻨﲔ ﻓﺄﻇﻬﺮ ،ﺍﳌﻴﻌﺎﺩ ﳜﻠﻒ ﻻ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ،ﻭﻋﺪﻩ ﺍﷲ ﺻﺪﻕ ﻭﻟﻘﺪ
ﳍـﻢ ﱠﻦﻜﻭﻣ ،ﺃﻋﺪﺍﺋﻬﻢ ﻋﻠﻰ ﻭﻧﺼﺮﻫﻢ ،ﱠﺔﻣﺍﻷ ﻫﺬﻩ ﺻﺪﺭ ﰲ ﺍﻟﺼﺎﺩﻗﲔ
ﻭﻏﻠﺐ ﻭﻇﻬﺮ ،ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﺍﻧﺘﺸﺮ ﺣﱴ ﺍﻟﺒﻼﺩ ﰲ،ﺍﻷﺩﻳـﺎﻥ ﺳﺎﺋﺮ ﻋﻠﻰ
ﺗﻌﺎﱃ ﻗﺎﻝ ،ﺑﻪ ﱠﺍﻫﻢﻮﻭﻗ ﺃﻫﻠﻪ ﺍﷲ ﻭﻧﺼﺮ:ﹶـﻰﻟﹺﺇ َـﺎﻨْﻌَﺟَﺭ ْﻦِﺌﹶﻟ ﹶﻥﹸﻮﻟﹸﻮﻘَﻳ
ِﻪِﻟُـﻮﺳَﺮِﻟَﻭ ﹸﺓﱠﺰِـﻌﹾﻟﺍ ِﻪﱠـﻠِﻟَﻭ ﱠﻝﹶﺫﹶﺄﹾـﻟﺍ َﺎﻬْﻨِﻣ ﱡﺰَﻋﹶﺄﹾﻟﺍ ﱠﻦَﺟﹺﺮْﺨُﻴﹶﻟ ِﺔَﻨِﻳﺪَﻤﹾﻟﺍ
َﲔﹺﻨِﻣْﺆُﻤﹾﻠِﻟَﻭ)٢(
..
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ُﺒِﻟَﺎﻐﹾﻟﺍ ُﻢُﻬﹶﻟ َﺎﻧَﺪْﻨُﺟ ﱠﻥﹺﺇَﻭﹶﻥﻮ)٣(
..
،ﻭﺍﻟﺴﻨﺎﻥ ﺑﺎﻟﺴﻴﻒ ﺍﻟﻐﻠﺒﺔ ﻭﳍﻢ ،ﻭﺩﻳﻨﻪ ﺷﺮﻳﻌﺘﻪ ﺃﻫﻞ ﻫﻢ ﺍﷲ ُﻨﺪﺠﻓ
ﻭﻳﻘـﻮﻳﻬﻢ ﱢـﺪﻫﻢﻳُﺆﻳ ﻣﻌﻬﻢ ﺭﻬﺑﻢ ﱠﻥﺃ ﻭﺫﻟﻚ ،ﻭﺍﻟﻠﺴﺎﻥ ﻭﺑﺎﳊﺠﺔﹾﻥﹺﺇ
)١
(ﺁﻳ ،ﺍﻟﻨﻮﺭ ﺳﻮﺭﺓﺔ:٥٥.
)٢
(ﺁﻳﺔ ،ﺍﳌﻨﺎﻓﻘﻮﻥ ﺳﻮﺭﺓ:٨.
)٣
(ﺁﻳﺔ ،ﺍﻟﺼﺎﻓﺎﺕ ﺳﻮﺭﺓ:١٧٣.
6. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ٩
ْﻢﹸﻜﹶﻟ َﺐِﻟﹶﺎﻏ ﹶﺎﻠﹶﻓ ُﻪﱠﻠﺍﻟ ُﻢﹸﻛْﺮُﺼْﻨَﻳ)١(
.
،ﺍﻟﻄﻴﺒـﺔ ﺍﻟﺴﻌﻴﺪﺓ ﺍﳊﻴﺎﺓ ﺍﻟﺸﺮﻳﻌﺔ ﻫﺬﻩ ﻷﻫﻞ ﺿﻤﻦ ﺗﻌﺎﱃ ﺃﻧﻪ ﰒ
ﻭﺳ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﺮﺍﺣﺔﻗﺒـﻞ ﺍﻟﺪﻧﻴﺎ ﺍﳊﻴﺎﺓ ﻫﺬﻩ ﰲ ﻭﻧﻌﻴﻤﻪ ﺍﻟﻘﻠﺐ ﺮﻭﺭ
ﺗﻌﺎﱃ ﻓﻘﺎﻝ ،ﺍﻵﺧﺮﺓ:َﻮُـﻫَﻭ ﹶـﻰﺜْﻧﹸﺃ ْﻭﹶﺃ ﹴﺮﹶﻛﹶﺫ ْﻦِﻣ ًﺎﺤِﻟَﺎﺻ ﹶﻞِﻤَﻋ ْﻦَﻣ
ُﻮﺍﻧﹶـﺎﻛ َﺎﻣ ﹺﻦَﺴْﺣﹶﺄﹺﺑ ْﻢُﻫَﺮْﺟﹶﺃ ْﻢُﻬﱠﻨَﻳﹺﺰْﺠَﻨﹶﻟَﻭ ﹰﺔَﺒﱢﻴﹶﻃ ﹰﺓَﺎﻴَﺣ ُﻪﱠﻨَﻴﹺﻴْﺤُﻨﹶﻠﹶﻓ ٌﻦِﻣْﺆُﻣ
ﹶﻥﹸﻮﻠَﻤْﻌَﻳ)٢(
.
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ﹶﺋﱢﻮَﺒُﻨﹶﻟْﻮﹶﻟ ُﺮَﺒﹾﻛﹶﺃ ِﺓَﺮِﺧَﺂﹾﻟﺍ ُﺮْﺟﹶﺄﹶﻟَﻭ ﹰﺔَﻨَﺴَﺣ َﺎﻴْﻧﱡﺪﺍﻟ ِﻲﻓ ْﻢُﻬﱠﻨ
ﹶﻥُﻮﻤﹶﻠْﻌَﻳ ُﻮﺍﻧﹶﺎﻛ)٣(
.
ﺃﻫـﻞ ﱠﻥﻓـﺈ ﺫﻟـﻚ؛ ﱡﻖﻘﲢ ﻋﻠﻰ ﻭﺷﺎﻫﺪ ﺩﻟﻴﻞ ﺃﻛﱪ ﻫﻮ ﻭﺍﻟﻮﺍﻗﻊ
ﻭﺃﺣـﻮﺍﳍﻢ ﺃﻋﻤـﺎﳍﻢ ﻭﺻـﻠﺤﺖ ﻋﻘﺎﺋﺪﻫﻢ ﺳﻠﻤﺖ ﱠﻤﺎﻠﻛ ﺍﻹﺳﻼﻡ
ﻭﺃﻋﻤﺎ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻭﺗﱪﺀﻭﺍ ،ﻭﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﺸﺮﻙ ﺍﻟﻜﻔﺮ ﻋﻦ ﻭﺍﺑﺘﻌﺪﻭﺍﳍﻢ
ﺃﻋﻈـﻢ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻫﺬﻩ ﰲ ﳛﻴﻮﻥ ﻓﺈﻬﻧﻢ ﺗﻌﺎﱃ؛ ﷲ ﺩﻳﻨﻬﻢ ﻭﺃﺧﻠﺼﻮﺍ
،ﺍﷲ ﺭﺯﻗﻬـﻢ ﲟـﺎ ﻭﻳﻘﺘﻨﻌﻮﻥ ،ﺑﺪﻳﻨﻬﻢ ﻭﻳﻐﺘﺒﻄﻮﻥ ،ﻭﺍﻟﺴﺮﻭﺭ ﺍﻟﺮﺍﺣﺔ
ﺫﻟﻚ ﻭﻗﺪﺭﻩ؛ ﻟﻘﻀﺎﺋﻪ ﻭﻳﺴﻠﻤﻮﻥ ﻭﻳﺮﺿﻮﻥ ،ﺍﷲ ِﻛﺮﺬﺑ ﻗﻠﻮﻬﺑﻢ ﱡﻦﻭﺗﻄﻤﺌ
ﺍﻟـﺬﻱ ﱢﻖﺍﳊ ﻭﺩﻳﻦ ،ﻭﺍﻟﺮﺷﺎﺩ ﺍﳍﺪﻯ ﻓﻴﻬﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻫﺬﻩ ﱠﻥﺃ
ﺭﺳﺎ ﺗﻀﻤﻨﺘﻪﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ،ﺍﻟﻜﺮﱘ ﺍﻟﻨﱯ ﻫﺬﺍ ﻟﺔ:ﹶﻞَـﺳْﺭﹶﺃ ِﻱﺬﱠﻟﺍ َﻮُﻫ
َﻩﹺﺮﹶـﻛ ْﻮﹶـﻟَﻭ ِﻪﱢﻠﹸﻛ ﹺﻦﱢﻳﺪﺍﻟ ﹶﻰﻠَﻋ ُﻩَﺮﹺﻬﹾﻈُﻴِﻟ ﱢﻖَﺤﹾﻟﺍ ﹺﻦِﻳﺩَﻭ َﻯﺪُﻬﹾﻟﹺﺎﺑ ُﻪﹶﻟُﻮﺳَﺭ
)١
(ﺁﻳﺔ ،ﻋﻤﺮﺍﻥ ﺁﻝ ﺳﻮﺭﺓ:١٦٠.
)٢
(ﺁﻳﺔ ،ﺍﻟﻨﺤﻞ ﺳﻮﺭﺓ:٩٧.
)٣
(ﺁﻳﺔ ،ﺍﻟﻨﺤﻞ ﺳﻮﺭﺓ:٤١.
7. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ١٠
ﹶﻥﹸﻮﻛﹺﺮْﺸُﻤﹾﻟﺍ)١(
ﻭﺍﳍﺪﻯ ،:ﱠﻥﺃ ﲟﻌـﲎ ،ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﺒﻴﺎﻥ ﻫﻮ
ﺍﻟﻨﻬ ﻋﻠﻰ ًﺍﺮﺳﺎﺋ ًﺎﻳِﺪُﻬﺘﻣ ﻛﺎﻥ ﱠﺒﻌﻪﺗﺍ ﻣﻦﺍﳌﺴـﺘﻘﻴﻢ ﻭﺍﻟﺼﺮﺍﻁ ﺍﻟﻘﻮﱘ ﺞ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﱢﺪﺣ ﻋﻠﻰ ﺳﻠﻜﻪ ﻣﻦ ﻳﺰﻳﻎ ﻻ ﺍﻟﺬﻱ:ﹶﺎﻠﹶﻓ َﻱَﺍﺪُﻫ َﻊَﺒﱠﺗﺍ ﹺﻦَﻤﹶﻓ
ﹶﻰﻘْﺸَﻳ ﹶﺎﻟَﻭ ﱡﻞِﻀَﻳ)٢(
..
ﺣﺎﺟـﺔ ﺇﻟﻴﻪ ﲤﺲ ﻣﺎ ﱢﻞﻛ ﻋﻠﻰ ﹲﻞﻣﺸﺘﻤ ﺃﻧﻪ ﹴﺡﺑﻮﺿﻮ ﱡﻝﻳﺪ ﻭﺫﻟﻚ
،ﺣﻴـﺎﻬﺗﻢ ﻭﺷـﺌﻮﻥ ﻭﲟﻌﺎﻣﻼﻬﺗﻢ ،ﻭﻗﺮﺑﺎﻬﺗﻢ ﺑﻌﺒﺎﺩﺍﻬﺗﻢ ﱠﻖﻠﻳﺘﻌ ﳑﺎ ،ﺍﻟﺒﺸﺮ
ﻭ ﻣﻦ ﻭﺫﻟﻚّﺪﺿـ ﱠﻖﺍﳊ ﱠﻥﻓﺈ ﺍﳊﻖ؛ ﻭﺩﻳﻦ ﺑﺎﳍﺪﻯ ﺍﻟﺮﺳﺎﻟﺔ ﻫﺬﻩ ﺻﻒ
ﺍﻟﺮﺳﻮﻝ ﻫﺬﺍ ﺑﻪ ﺟﺎﺀ ﻣﺎ ﱠﻞﻛ ﱠﻥﻷ ﻟﻠﻮﺍﻗﻊ؛ ٌﻖﻣﻄﺎﺑ ٌﻒﻭﺻ ﻭﻫﺬﺍ ،ﺍﻟﺒﺎﻃﻞ
ﻋﻦ ﺍﻟﺒﻌﺪ ﹼﻞﻛ ﺑﻌﻴﺪ ،ﻭﺻﺪﻕ ﱞﻖﺣ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﺃﻓﻀﻞ ﻋﻠﻴﻪ ﺍﻟﻜﺮﱘ
ﺑﺎﻃﻞ ﱠﻱﺃ ﻳﺪﺣﺾ ﻗﻮﻝ ﱢﻞﻛ ﻋﻠﻰ ﹲﻞﻣﺸﺘﻤ ﺑﻞ ،ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺒﺎﻃﻞ ﺍﻟﻠﻬﻮ
ﺍ ﻗﻮﻝ ﰲ ﻛﻤﺎ ﻭﻳﺪﻣﻐﻪﺗﻌﺎﱃ ﷲ:ﹺﻞِـﻃَﺎﺒﹾﻟﺍ ﹶﻰﻠَﻋ ﱢﻖَﺤﹾﻟﹺﺎﺑ ُﻑِﺬﹾﻘَﻧ ﹾﻞَﺑ
ٌﻖِﻫَﺍﺯ َﻮُﻫ ﹶﺍﺫﹺﺈﹶﻓ ُﻪُﻐَﻣْﺪَﻴﹶﻓ)٣(
..
ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ:ﹶﻥﹶـﺎﻛ ﹶﻞِﻃَﺎﺒﹾﻟﺍ ﱠﻥﹺﺇ ﹸﻞِﻃَﺎﺒﹾﻟﺍ َﻖَﻫَﺯَﻭ ﱡﻖَﺤﹾﻟﺍ َﺀَﺎﺟ ﹾﻞﹸﻗَﻭ
ﹰﺎﻗُﻮﻫَﺯ)٤(
،ﺧـﲑ ﱢﻞﻛ ﻋﻠﻰ ﺍﺷﺘﻤﻞ ﻗﺪ ﱠﻖﺍﳊ ﺍﻟﺪﻳﻦ ﻫﺬﺍ ﱠﻥﺃ ﺑﺪ ﻓﻼ ،
ﻋﻠﻰ ﱠﺔﻣﺍﻷ ﱠﻝﻭﺩﻭﺃﻭﺿـﺢ ،ﻭﻣﻌﺎﺩﻫﻢ ﻣﻌﺎﺷﻬﻢ ﰲ ﳍﻢ ﺍﻷﺻﻠﺢ ﻫﻮ ﻣﺎ
ﺍﻟـﺪﻧﻴﺎ ﰲ ﺍﻟﻨﺠـﺎﺓ ﺇﱃ ﺳـﻠﻜﻪ ﲟﻦ ﻳﺆﺩﻱ ﺍﻟﺬﻱ ﺍﻟﻘﻮﱘ ﺍﳌﻨﻬﺎﺝ ﳍﻢ
ﻭﺍﻵﺧﺮﺓ.
)١
(ﺁﻳﺔ ،ﺍﻟﺼﻒ ﺳﻮﺭﺓ:٩.
)٢
(ﺁﻳﺔ ،ﻃﻪ ﺳﻮﺭﺓ:١٢٣.
)٣
(ﺁﻳﺔ ،ﺍﻷﻧﺒﻴﺎﺀ ﺳﻮﺭﺓ:١٨.
)٤
(ﺁﻳﺔ ،ﺍﻹﺳﺮﺍﺀ ﺳﻮﺭﺓ:٨١.
8. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ١١
ًﻯﺪﻫ ﺑﺄﻧﻪ ﺍﻟﻜﺮﱘ ﱢﱯﺍﻟﻨ ﻫﺬﺍ ﻋﻠﻰ ﱠﻝﺰﺍﳌﻨـ ﻛﺘﺎﺑﻪ ﺍﷲ ﻭﺻﻒ ﻭﻗﺪ
ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ٌﺀﻭﺷﻔﺎ:ﹲﺔَـﻤْﺣَﺭَﻭ ٌﺀﹶﺎﻔِـﺷ َﻮُﻫ َﺎﻣ ِﻥَﺁْﺮﹸﻘﹾﻟﺍ َﻦِﻣ ﹸﻝﱢﺰَﻨُﻧَﻭ
ِﻟَﲔﹺﻨِﻣْﺆُﻤﹾﻠ)١(
..
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ْﻢﹸـﻜﱢﺑَﺭ ْﻦِـﻣ ﹲﺔﹶﻈِﻋْﻮَﻣ ْﻢﹸﻜْﺗَﺀَﺎﺟ ْﺪﹶﻗ ُﺱﱠﺎﻨﺍﻟ َﺎﻬﱡﻳﹶﺃ َﺎﻳ
َﲔﹺﻨِﻣْﺆُﻤﹾﻠِﻟ ﹲﺔَﻤْﺣَﺭَﻭ ًﻯﺪُﻫَﻭ ﹺﺭُﻭﺪﱡﺼﺍﻟ ِﻲﻓ َﺎﻤِﻟ ٌﺀﹶﺎﻔِﺷَﻭ)٢(
..
ﱢﻞﻛـ ﻋﻠﻰ ﹲﻞﻣﺸﺘﻤ ﺃﻧﻪ ﺗﻘﺘﻀﻲ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻷﻭﺻﺎﻑ ﻭﻫﺬﻩ
ﺍﺷﺘﻤﻞ ﺍﻟﱵ ﺍﻟﺸﺮﻳﻌﺔ ﱠﻥﻭﺃ ،ﺧﲑﰲ ﻛﺎﻣﻠﺔ ،ﺍﳌﻨﻬﺎﺝ ﻭﺍﺿﺤﺔ ﺑﻴﺎﻬﻧﺎ ﻋﻠﻰ
ﺍﳌﺨـﺎﻃﺒﲔ ﱢﻞﻛـ ﻣﻦ ﺗﻘﺘﻀﻲ ﻛﻤﺎ ،ﻭﺣﺎﺟﺎﻬﺗﺎ ﻭﻣﻘﺎﺻﺪﻫﺎ ﺃﻫﺪﺍﻓﻬﺎ
،ﺑـﻪ ﺍﻟﺘﻤﺴﻚ ﱠﺓﺪﻭﺷ ،ﻬﻧﺠﻪ ﻋﻠﻰ ﻭﺍﻟﺴﲑ ،ﺗﻌﺎﻟﻴﻤﻪ ﱢﻞﻛ ﱡﻞﺒﻭﺗﻘ ﺍﻋﺘﻨﺎﻗﻪ
ﰲ ﹴﺐﺗﻌـﺬﻳ ﺃﻭ ﹰﻯﺫﺃ ﺃﻭ ﺣﺎﻝ ﺿﻴﻖ ﺃﻭ ﻋﻮﺍﺋﻖ ﻣﻦ ﳛﺼﻞ ﻗﺪ ﻣﺎ ﺭﻏﻢ
ﺍﻟ ﺑﻪ ﻋﻤﻞ ﻣﺎ ﻭﺫﻟﻚ ،ﱠﺍﺀﺮﺍﻟﻐ ﺍﻟﺸﺮﻳﻌﺔ ﻫﺬﻩ ﺳﺒﻴﻞﻭﺻﺪﺭ ﺍﻷﻭﻝ ﺮﻋﻴﻞ
ﺍﻟـﺪﻧﻴﺎ َﻱﲑﺧـ ﻋﻠﻰ ﻭﺣﺼﻠﻮﺍ ،ﺑﺎﳌﻄﻠﻮﺏ ﻇﻔﺮﻭﺍ ﺣﱴ ،ﺍﻷﻣﺔ ﻫﺬﻩ
ﻭﺍﻵﺧﺮﺓ.
،ﺷـﻲﺀ ﱢﻞﻟﻜـ ﺑﻴﺎﻧﻪ ﻳﻘﺘﻀﻲ ﲟﺎ ﺍﻟﻜﺘﺎﺏ ﻫﺬﺍ ﺍﷲ ﻭﺻﻒ ﻭﻫﻜﺬﺍ
ﺍﻷﺣﻜﺎﻡ ﳉﻤﻴﻊ ﻭﴰﻮﻟﻪ..ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ:ﹺﺏَﺎﺘِﻜﹾﻟﺍ ُﺕَﺎﻳَﺁ َﻚﹾﻠِﺗ ﺍﻟﺮ
ﹺﲔﹺﺒُﻤﹾﻟﺍ)٣(
..
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ﺣﻢ*ُﻤﹾﻟﺍ ﹺﺏَﺎﺘِﻜﹾﻟَﺍﻭﹺﲔﹺﺒ)٤(
..
)١
(ﺍﻹﺳ ﺳﻮﺭﺓﺁﻳﺔ ،ﺮﺍﺀ:٨٢.
)٢
(ﺁﻳﺔ ،ﻳﻮﻧﺲ ﺳﻮﺭﺓ:٥٧.
)٣
(ﻳﻮﺳﻒ ﺳﻮﺭﺓ ﺃﻭﻝ.
)٤
(ﺍﻟﺰﺧﺮﻑ ﺳﻮﺭﺓ ﺃﻭﻝ.
9. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ١٢
ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ْﻢﹸـﻜﹶﻟ ُﻦﱢﻴَﺒُﻳ َﺎﻨﹸﻟُﻮﺳَﺭ ْﻢﹸﻛَﺀَﺎﺟ ْﺪﹶﻗ ﹺﺏَﺎﺘِﻜﹾﻟﺍ ﹶﻞْﻫﹶﺃ َﺎﻳ
ْﻢﹸﻛَﺀَـﺎﺟ ْﺪﹶﻗ ﹴﲑِﺜﹶﻛ ْﻦَﻋ ﹸﻮﻔْﻌَﻳَﻭ ﹺﺏَﺎﺘِﻜﹾﻟﺍ َﻦِﻣ ﹶﻥﹸﻮﻔْﺨُﺗ ْﻢُﺘْﻨﹸﻛ ﱠﺎﻤِﻣ ًﺍﲑِﺜﹶﻛ
ٌﲔﹺﺒُﻣ ٌﺏَﺎﺘِﻛَﻭ ٌﺭُﻮﻧ ِﻪﱠﻠﺍﻟ َﻦِﻣ*ﹺﺭ َﻊَﺒﱠﺗﺍ ﹺﻦَﻣ ُﻪﱠﻠﺍﻟ ِﻪﹺﺑ ِﻱﺪْﻬَﻳﹶﻞُﺒُـﺳ ُﻪَﻧَﺍﻮْﺿ
ﹶـﻰﻟﹺﺇ ْﻢﹺﻬِﻳﺪْـﻬَﻳَﻭ ِﻪﹺﻧﹾﺫﹺﺈﹺﺑ ﹺﺭﱡﻮﻨﺍﻟ ﹶﻰﻟﹺﺇ ِﺕَﺎﻤﹸﻠﱡﻈﺍﻟ َﻦِﻣ ْﻢُﻬُﺟﹺﺮْﺨُﻳَﻭ ﹺﻡﹶﺎﻠﱠﺴﺍﻟ
ﹴﻢِﻴﻘَﺘْﺴُﻣ ٍﻁَﺍﺮِﺻ)١(
..
ﺃﻱ ،ﻣـﺒﲔ ﺑﺄﻧﻪ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺍﷲ ﻳﺼﻒ ﻛﺜﲑﺓ ﺁﻳﺎﺕ َﰲﻭ:ٌﻦﱢﻴﺑـ
ﻭﺍﻷﺣﻜﺎﻡ ﺍﳌﻨﺎﻫﺞ ﻓﻴﻪ ﻭﺷﺮﺡ ،ﻭﺍﻟﺮﺷﺎﺩ ﺍﳍﺪﻯ ﻓﻴﻪ ﺍﷲ ﱠﻦﻴﺑ ﻗﺪ ،ﻭﺍﺿﺢ
ﺃﻱ ،ﻧﻮﺭ ﺑﺄﻧﻪ ﻳﺼﻔﻪ ﻛﻤﺎ ،ﻭﺍﳊﺮﺍﻡ ﻭﺍﳊﻼﻝ:،ﻟﻠﺴـﺎﻟﻜﲔ ُﻀـﻲﺀﻳ
ُﻔﻴﺪﺗ ﻭﳓﻮﻫﺎ ﺍﻟﺼﻔﺎﺕ ﻭﻫﺬﻩ ،ﻭﺍﻟﺴﻄﻮﻉ ﺍﻻﺳﺘﻨﺎﺭﺓ ﻏﺎﻳﺔ ﰲ ﺃﺣﻜﺎﻣﻪ
ﺍﻟﻌﺒـﺎﺩﺍﺕ ﰲ ﺍﳊﺎﺟـﺔ ﺇﻟﻴـﻪ ﲤﺲ ﻣﺎ ﱢﻞﻟﻜ ﺃﺣﻜﺎﻣﻪ ﻭﴰﻮﻝ ﻛﻤﺎﻟﻪ
ﻭﺍﳌـﺂﻝ ﺍﳊﺎﻝ ﰲ ،ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﻬﻮﺩ ﻭﺍﻟﻌﻘﻮﺩ ﻭﺍﳌﻌﺎﻣﻼﺕ
ﺫﻟﻚ ﻭﻏﲑ.
ﱠﺰﻋ ﺃﺧﱪ ﻭﻫﻜﺬﺍﺑﻴـﺎﻥ ﺑﺄﻧـﻪ ﺍﻟﻌﻈـﻴﻢ ﺍﻟﻜﺘﺎﺏ ﻫﺬﺍ ﻋﻦ ﻭﺟﻞ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﰲ ﻛﻤﺎ ﻭﺑﺼﺎﺋﺮ:ﹲﺔﹶـﻈِﻋْﻮَﻣَﻭ ًﻯﺪُـﻫَﻭ ﹺﺱﱠﺎﻨِﻠﻟ ﹲﻥَﺎﻴَﺑ ﹶﺍﺬَﻫ
َﲔِﻘﱠﺘُﻤﹾﻠِﻟ)٢(
..
ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ:َـﺎﻤﱠﻧﹺﺇ ﹾﻞﹸﻗ َﺎﻬَﺘْﻴَﺒَﺘْﺟﺍ ﹶﺎﻟْﻮﹶﻟ ﹸﻮﺍﻟﹶﺎﻗ ٍﺔَﻳَﺂﹺﺑ ْﻢﹺﻬِﺗﹾﺄَﺗ ْﻢﹶﻟ ﹶﺍﺫﹺﺇَﻭ
ْﻦِﻣ ﱠﻲﹶﻟﹺﺇ َﻰﺣُﻮﻳ َﺎﻣ ُﻊﹺﺒﱠﺗﹶﺃﹲﺔَـﻤْﺣَﺭَﻭ ًﻯﺪُﻫَﻭ ْﻢﹸﻜﱢﺑَﺭ ْﻦِﻣ ُﺮِﺋَﺎﺼَﺑ ﹶﺍﺬَﻫ ﱢﻲﺑَﺭ
ﹶﻥُﻮﻨِﻣْﺆُﻳ ﹴﻡْﻮﹶﻘِﻟ)٣(
..
)١
(ﺁﻳﺔ ،ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:١٥-١٦.
)٢
(ﺁﻳﺔ ،ﻋﻤﺮﺍﻥ ﺁﻝ ﺳﻮﺭﺓ:١٣٨.
)٣
(ﺁﻳﺔ ،ﺍﻷﻋﺮﺍﻑ ﺳﻮﺭﺓ:٢٠٣.
10. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ١٣
ﻭﻗﻮﻟﻪ:ﹶﻥُﻮﻨِﻗُﻮﻳ ﹴﻡْﻮﹶﻘِﻟ ﹲﺔَﻤْﺣَﺭَﻭ ًﻯﺪُﻫَﻭ ﹺﺱﱠﺎﻨِﻠﻟ ُﺮِﺋَﺎﺼَﺑ ﹶﺍﺬَﻫ)١(
..
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻛﺬﺍ:َﺮَـﺼْﺑﹶﺃ ْﻦَﻤﹶﻓ ْﻢﹸﻜﱢﺑَﺭ ْﻦِﻣ ُﺮِﺋَﺎﺼَﺑ ْﻢﹸﻛَﺀَﺎﺟ ْﺪﹶﻗ
ْﻦَﻣَﻭ ِﻪِﺴﹾﻔَﻨِﻠﹶﻓٍﻆِﻴﻔَﺤﹺﺑ ْﻢﹸﻜْﻴﹶﻠَﻋ َﺎﻧﹶﺃ َﺎﻣَﻭ َﺎﻬْﻴﹶﻠَﻌﹶﻓ َﻲِﻤَﻋ)٢(
..
ﻋـﺎﻡ ﺑﻴﺎﻥ ﺃﻧﻪ ﻣﻨﻬﺎ ُﻔﻬﻢﻳ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻷﻭﺻﺎﻑ ﻫﺬﻩ ﱠﻥﺃ ﱠﻚﺷ ﻭﻻ
ﱢـﺢﺿُﻮﺗﻭ ﺍﻟﻄﺮﻕ ﱢﺭﻮﺗﻨ ﻭﺑﺼﺎﺋﺮ ،ﻭﺃﺣﻜﺎﻣﻬﻢ ﺍﻟﻨﺎﺱ ﳊﺎﺟﺎﺕ ﻭﺇﻳﻀﺎﺡ
ﻭﻟﻴﻌﺒﺪﻭﺍ ،ﺃﻣﺮﻫﻢ ﻣﻦ ٍﺓﺑﺼﲑ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﱡﺒﻞ؛ﺴﻭﺍﻟ ﺍﳌﻨﺎﻫﺞ
ﹴﺭﻧﻮ ﻋﻠﻰ ﱠﻬﻢﺑﺭﺍﻟﻌﻈـﻴﻢ ﺍﳉﻬﻞ ﻣﻦ ﻓﻴﻪ ﻛﺎﻧﻮﺍ ﻣﺎ ﻭﻟﻴﺘﺮﻛﻮﺍ ،ﻭﺑﺮﻫﺎﻥ
،ﳍـﻢ ﹰﺔﻭﻣﻮﻋﻈ ِﻛﺮﻯﺫﻭ ،ﺑﺎﻟﻌﺒﺎﺩ ﺍﷲ ﻣﻦ ﹰﺔﺭﲪ ،ﱠﺔﻤِﳍﹸﺪﳌﺍ ﻭﺍﻟﻈﻠﻤﺎﺕ
ﻣﺎ ﻋﻠﻰ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ،ّﻲﺍﻟﻐ ﰲ ﺍﻟﺘﻤﺎﺩﻱ ﻋﻦ ًﺍﺮﻭﲢﺬﻳ ﹰﺎﻔﻭﲣﻮﻳ ًﺍﺩﻭﺇﺭﺷﺎ
ﺍﳌﺒﲔ ﺍﻟﻀﻼﻝ ﻣﻦ ﻗﺒﻠﻪ ﻓﻴﻪ ﻫﻢ.
ﻋﻤﻮ ﻋﻠﻰ ﱡﻝﺗﺪ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻷﻭﺻﺎﻑ ﻫﺬﻩ ﱠﻥﺃ ﱠﻚﺷ ﻭﻻﳊﺎﺩﺍﺕ ﻣﻪ
ﺍﳌﺒـﻬﻤﺎﺕ ﻭﺇﻳﻀﺎﺡ ﺍﳌﺸﻜﻼﺕ ﱢﻞﳊ ﻭﺗﻀﻤﻨﻪ ،ﺇﺷﺎﺭﺓ ﺃﻭ ﺎﺼﻧ ﺍﻷﻣﺔ
ﺍﻷﻋـﺪﺍﺀ ﻳﻘﻮﻟﻪ ﻣﺎ ّﺪﺿ ،ُﻧﻴﺎﻫﻢﺩﻭ ﺩﻳﻨﻬﻢ ﺃﻣﻮﺭ ﰲ ،ﻟﻠﻨﺎﺱ ﱢﻖﺍﳊ ﻭﺑﻴﺎﻥ
ﺩﻭﻥ ٍﻥﺑﺰﻣـﺎ ﲣﺼﻴﺼﻪ ﺃﻭ ﺑﺎﻷﺣﻜﺎﻡ ﻭﺇﺧﻼﻟﻪ ﺗﻘﺼﲑﻩ ﻣﻦ ﻭﺍﳌﻨﺎﻓﻘﻮﻥ
،ﻭﺍﳌﻌـﺎﻣﻼﺕ ﺍﻟﻌﻘﻮﺩ ﺩﻭﻥ ﻭﺍﻟﻘﺮﺑﺎﺕ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻰ ﻗﺼﺮﻩ ﺃﻭ ،ﺯﻣﺎﻥ
ﻭﳓﻭﺍﻷﺑﺎﻃﻴـﻞ ﻭﺍﻟﻈﻨـﻮﻥ ،ﺍﻟﺴـﺎﻗﻄﺔ ﺍﻟﺴﺨﻴﻔﺔ ﺍﻷﻗﻮﺍﻝ ﻣﻦ ﺫﻟﻚ ﻮ
ﻬﺑﻢ ﺍﳔﺪﻉ ﻭﻣﻦ ،ﺍﻷﻋﺪﺍﺀ ﱢﺟﻬﺎﻭُﺮﻳ ﺍﻟﱵ ﺍﻟﺒﺎﻃﻠﺔ ﱢﻋﺎﺀﺍﺕﺩﻭﺍﻻ ،ﺍﻟﻜﺎﺫﺑﺔ
ﱡـﺪﻴﺍﻟﺘﻘ ﻣﻦ ﺯﻋﻤﻮﺍ ﻛﻤﺎ ﱡﺭﺮﻭﻟﻠﺘﺤ ،ﺍﳌﺒﲔ ﺍﻟﻜﺘﺎﺏ ﻫﺬﺍ ﻗﺪﺭ ﻣﻦ ﱢﻂﻟﻠﺤ
ﻭﻗـﺪ ،ﻭﺍﻷﻫﻮﺍﺀ ﺍﳌﻴﻮﻝ ﺣﺴﺐ ﺣﻴﺎﻬﺗﻢ ﰲ ﱡﻑﺮﻭﺍﻟﺘﺼ ،ﺍﻟﺸﺮﻳﻌﺔ ﺑﻌﻠﻮﻡ
)١
(ﺁﻳﺔ ،ﺍﳉﺎﺛﻴﺔ ﺳﻮﺭﺓ:٢٠.
)٢
(ﺁﻳﺔ ،ﺍﻷﻧﻌﺎﻡ ﺳﻮﺭﺓ:١٠٤.
11. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ١٤
ﺗﻨ ﺃﻭ َﻮﺍﺴﻧﻣـﻦ ﹲﻞﺗﻨــﺰﻳ ﺑﺄﻧﻪ ﻳﻌﺘﺮﻓﻮﻥ ﺍﻟﺬﻱ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﱠﻥﺃ َﻮﺍﺳﺎ
ﱢﱯﺍﻟـﻨ ﻫﺬﺍ ﺻﺪﻕ ﻋﻠﻰ ﺩﺍﻝ ﺗﻌﺎﱃ ﺍﷲ ﻣﻦ ﻣﻌﺠﺰﺓ ﻭﺁﻳﺔ ،ﲪﻴﺪ ﹴﻢﺣﻜﻴ
ﰲ ﻭﻗﺎﻝ ﻣﺴﺎﺋﻠﻪ ﺇﱃ ﻭﺃﺷﺎﺭ ﺍﻟﺪﻳﻦ ﺃﺻﻮﻝ ﻓﻴﻪ ﺗﻌﺎﱃ ﺍﷲ ﱠﻦﻴﺑ ﻗﺪ ،ﺍﻟﻜﺮﱘ
ﱢﻪﻘﺣ:َﻭ ًﻯﺪُـﻫَﻭ ٍﺀْﻲَﺷ ﱢﻞﹸﻜِﻟ ًﺎﻧَﺎﻴْﺒِﺗ َﺏَﺎﺘِﻜﹾﻟﺍ َﻚْﻴﹶﻠَﻋ َﺎﻨﹾﻟﱠﺰَﻧَﻭﹰﺔَـﻤْﺣَﺭ
َﲔِﻤِﻠْﺴُﻤﹾﻠِﻟ َﻯﺮْﺸُﺑَﻭ)١(
.
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻓﻌﻤﻮﻡ:ٍﺀْﻲَﺷ ﱢﻞﹸﻜِﻟ ًﺎﻧَﺎﻴْﺒِﺗﺃﺻـﻮﻝ ﻋﻠـﻰ ﻳﺼﺪﻕ
ﺍﻟﺪﻳﻦ ﻭﻗﻮﺍﻋﺪ ،ﺍﻟﻌﻘﺎﺋﺪ ُﺲﺳﻭﺃ ﺍﻷﺣﻜﺎﻡ.
ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ،ﺑﺎﻟﻜﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻭﺻﻒ ﰲ ﺍﻟﺴﺮ ﻫﻮ ﻭﻫﺬﺍ:َﻡْﻮَﻴﹾﻟﺍ
ْﻌﹺﻧ ْﻢﹸﻜْﻴﹶﻠَﻋ ُﺖْﻤَﻤْﺗﹶﺃَﻭ ْﻢﹸﻜَﻨِﻳﺩ ْﻢﹸﻜﹶﻟ ُﺖﹾﻠَﻤﹾﻛﹶﺃَﻡﹶﺎﻠْﺳﹺﺈﹾﻟﺍ ُﻢﹸﻜﹶﻟ ُﺖِﻴﺿَﺭَﻭ ِﻲﺘَﻤ
ًﺎﻨِﻳﺩ)٢(
.
ﺍﻟﻨﱯ ﺣﻴﺎﺓ ﺁﺧﺮ ﰲ ﺍﻟﻮﺩﺍﻉ ﱠﺔﺠِﺣ ﰲ ﻧﺰﻟﺖ ﺍﻵﻳﺔ ﻭﻫﺬﻩﻓﻘﺪ ،
ﱠﺔﻟﻭﺍﻷﺩ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺃﻛﻤﻞ ،ﱠﻪﲤﻭﺃ ﺍﷲ ﱠﻠﻪﻤﻛ ﻗﺪ ﱢﻳﻦﺪﺍﻟ ﻫﺬﺍ ﱠﻥﺃ ﱠﻨﺖﻤﺗﻀ
ﺭﺳﻮﻟﻪ ﻟﺴﺎﻥ ﻭﻋﻠﻰ ﻛﺘﺎﺑﻪ ﰲ ﺍﷲ ﱠﻦﻴﺑ ﻓﻘﺪ ﺍﻷﺣﻜﺎﻡ؛ ﻭﺳﺎﺋﺮﻣـﺎ
ﺍﻟ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻳﻠﺰﻡﱠﻦﻴﻓﺒ ،ﻋﻠﻴﻬﻢ ﺍﷲ ﺣﻘﻮﻕ ﻫﻲ ﺍﻟﱵ ﻭﺍﻟﻘﺮﺑﺎﺕ ﻄﺎﻋﺎﺕ
ﻭﻣﺎ ﺃﻳﺪﻳﻬﻢ ﺑﲔ ﻣﺎ ﺇﱃ ﺃﻧﻈﺎﺭﻫﻢ ﻭﺃﻟﻔﺖ ،ﻭﻣﺎﻟﻜﻬﻢ ﱡﻬﻢﺑﺭ ﺃﻧﻪ ﹰﻻﺃﻭ ﳍﻢ
ﺍﳋﻠـﻖ ﲨﻴﻊ ﺍﷲ ﻓﻄﺮ ﺍﻟﱵ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻋﺠﺎﺋﺐ ﺍﻵﻳﺎﺕ ﻣﻦ ﺧﻠﻔﻬﻢ
ﻭﺟﻞ ﱠﺰﻋ ﻛﻘﻮﻟﻪ ﻭﺇﺑﺪﺍﻋﻪ ﺻﻨﻌﻪ ﺑﺄﻬﻧﺎ ﺍﻻﻋﺘﺮﺍﻑ ﻋﻠﻰ:ﹺﻞَـﻌْﺠَﻧ ْﻢﹶﻟﹶﺃ
ًﺎﺗﹶﺎﻔِﻛ َﺽْﺭﹶﺄﹾﻟﺍ)٣(
..
)١
(ﺁﻳﺔ ،ﺍﻟﻨﺤﻞ ﺳﻮﺭﺓ:٨٩.
)٢
(ﺍ ﺳﻮﺭﺓﺁﻳﺔ ،ﳌﺎﺋﺪﺓ:٣.
)٣
(ﺁﻳﺔ ،ﺍﳌﺮﺳﻼﺕ ﺳﻮﺭﺓ:٢٥.
12. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ١٥
ﻭﻗﻮﻟﻪ:ًﺍﺩَـﺎﻬِﻣ َﺽْﺭﹶﺄﹾﻟﺍ ﹺﻞَﻌْﺠَﻧ ْﻢﹶﻟﹶﺃ*ًﺍﺩَـﺎﺗْﻭﹶﺃ ﹶﻝَـﺎﺒﹺﺠﹾﻟَﺍﻭ*
ًﺎﺟَﺍﻭْﺯﹶﺃ ْﻢﹸﻛَﺎﻨﹾﻘﹶﻠَﺧَﻭ)١(
..
ﻭﻗﻮﻟﻪ:َﺎﻫَﺎﻨَﺑ ُﺀَﺎﻤﱠﺴﺍﻟ ﹺﻡﹶﺃ ﹰﺎﻘﹾﻠَﺧ ﱡﺪَﺷﹶﺃ ْﻢُﺘْﻧﹶﺃﹶﺃ)٢(
ﺍﻵﻳﺎﺕ..
ﻭﻗﻮﻟﻪ:ِﻪِﻣَﺎﻌﹶﻃ ﹶﻰﻟﹺﺇ ﹸﻥَﺎﺴْﻧﹺﺈﹾﻟﺍ ﹺﺮﹸﻈْﻨَﻴﹾﻠﹶﻓ*َﻤﹾﻟﺍ َﺎﻨْﺒَﺒَﺻ ﱠﺎﻧﹶﺃﺎﺒَـﺻ َﺀﺎ*
ًّﺎَﻘﺷ َﺽْﺭﹶﺄﹾﻟﺍ َﺎﻨﹾﻘﹶﻘَﺷ ﱠﻢﹸﺛ)٣(
..
ﻭﻗﻮﻟﻪ:َﺎﻫﱠﺎﻨﱠﻳَﺯَﻭ َﺎﻫَﺎﻨْﻴَﻨَﺑ َﻒْﻴﹶﻛ ْﻢُﻬﹶﻗْﻮﹶﻓ ِﺀَﺎﻤﱠﺴﺍﻟ ﹶﻰﻟﹺﺇ ُﻭﺍﺮﹸﻈْﻨَﻳ ْﻢﹶﻠﹶﻓﹶﺃ
ﹴﺝُﻭﺮﹸﻓ ْﻦِﻣ َﺎﻬﹶﻟ َﺎﻣَﻭ)٤(
ﺫﻟﻚ ﻭﳓﻮ.
ﺍﳋـﺎﻟﻖ ﻓﻬﻮ ﷲ؛ ﱢﻪﻠﻛ ﺍﻟﻜﻮﻥ ﰲ ﻣﺎ ﱠﻥﺑﺄ ﱡﻭﺍﺮﺃﻗ ﺃﻥ ﺑﻌﺪ ﳍﻢ ﱠﻦﻴﺑ ﰒ
ﺍﳌﻨﻔﺮﻓﻼ ،ﺑﺎﻟﻌﺒﺎﺩﺓ ُﻔﺮﺩﻳ ﻷﻥ ﱡﻖﺍﳌﺴﺘﺤ ﻭﺣﺪﻩ ﺃﻧﻪ ،ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﺈﳚﺎﺩ ﺩ
ﺍﳋﻀـﻮﻉ ﺃﻭ ﱡـﻞﻛﺍﻟﺘﻮ ﺃﻭ ﱠﺟـﺎﺀﺮﺍﻟ ﺃﻭ ﺍﻟﺪﻋﺎﺀ ﰲ ٌﻚﺷﺮﻳ ﻟﻪ َﻞﻌُﺠﻳ
ﺃﻥ ﺍﳋﻠﻖ ﻋﻠﻰ ﺑﻞ ،ﺍﻟﻌﺒﺎﺩﺓ ﺃﻧﻮﺍﻉ ﻣﻦ ﻏﲑﻫﺎ ﺃﻭ ،ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ
ﱠﻖﺣ ﱢﻤﻮﻩﻈُﻌﻳﻭ ﺇﳍﻲ ﹺﻴﺒﻮﺍﻨُﻳ ﻭﺃﻥ ،ﻭﺍﻹﺧﺒﺎﺕ ﱡﻞﻟﺍﻟﺘﺬ ﺃﻧﻮﺍﻉ ﱢﻞﺑﻜ ﱡﻮﻩﺼﳜ
ﱢﻞﻀﺍﳌﺘﻔ ﻋﻠﻴﻬﻢ ﺍﳌﻨﻌﻢ ﻭﻫﻮ ،ﻭﻋﺒﻴﺪﻩ ﻣﻠﻜﻪ ﻭﻫﻢ ،ﱡﻬﻢﺑﺭ ﻓﻬﻮ ﺍﻟﺘﻌﻈﻴﻢ؛
ﻓﻘـﺪ ﻋﺒﺎﺩﺗـﻪ ﻋﻦ ﻭﺃﻋﺮﺿﻮﺍ ﻋﻨﻪ ّﻭﺍﺪﺻ ﻓﻤﱴ ،ﺍﻹﻧﻌﺎﻡ ﲜﺰﻳﻞ ﻋﻠﻴﻬﻢ
ﹼﻪﻘﺣ ﺧﺎﻟﺺ ﻟﻐﲑﻩ ﻭﺻﺮﻓﻮﺍ ،ًﺍﺮﻛﻔ ﺍﷲ ﻧﻌﻤﺔ ﱠﻟﻮﺍﺪﻭﺑ ،ﱢﻬﻢﺑﺑﺮ ﻛﻔﺮﻭﺍ.
ﱠﺭﺮﻭﻛـ ،ﻟـﻪ ﺷﺮﻳﻚ ﻻ ﻭﺣﺪﻩ ﻋﺒﺎﺩﺗﻪ ﺇﱃ ﺍﻟﻌﺒﺎﺩ ﺍﷲ ﺩﻋﺎ ﻟﺬﻟﻚ
،ﺑﺬﻟﻚ ﺍﻷﻣﺮﱠـﺖﻜﻭﺑ ،ﺍﻷﻣﺜﻠﺔ ﳍﻢ ﻭﺿﺮﺏ ،ﺫﻟﻚ ﰲ ﻭﺃﻋﺎﺩ ﻭﺃﺑﺪﻯ
)١
(ﺍﻵﻳﺎﺕ ،ﺍﻟﻨﺒﺄ ﺳﻮﺭﺓ:٦-١٦.
)٢
(ﺁﻳﺔ ،ﺍﻟﻨﺎﺯﻋﺎﺕ ﺳﻮﺭﺓ:٢٧.
)٣
(ﺍﻵﻳﺎﺕ ،ﻋﺒﺲ ﺳﻮﺭﺓ:٢٤-٣٢.
)٤
(ﺁﻳﺔ ،ﻕ ﺳﻮﺭﺓ:٦.
13. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ١٦
ﳐﻠﻮﻗـﺔ ﻭﺃﻬﻧﺎ ،ﺍﷲ ُﻭﻥﺩ ﻣﻦ ﻋﺒﺪﻭﻩ ﻣﺎ ﺣﺎﻝ ﱠﻦﻴﻭﺑ ،ﺍﳌﺸﺮﻛﲔ ﺃﻭﻟﺌﻚ
ﻋﺎﺑﺪﻳﻬﺎ ﻋﻦ ﹰﻼﻓﻀ ﹰﺎﺌﺷﻴ ﻷﻧﻔﺴﻬﺎ ﲤﻠﻚ ﻭﻻ ،ﻣﺜﻠﻬﻢ..
ﺍﳉـﻼﻝ ﻭﻧﻌﻮﺕ ﺍﻟﻜﻤﺎﻝ ﺑﺼﻔﺎﺕ ﻭﺟﻞ ﱠﺰﻋ ﻧﻔﺴﻪ ﻭﺻﻒ ﻛﻤﺎ
ﻭﺍﻵﺧـ ﺑﺎﻷﻭﻝ ﻭﻋﻠﻤﻪ ،ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ﺇﺣﺎﻃﺘﻪ ﱠﻦﻤﺗﺘﻀ ﺍﻟﱵﻭﲰﻌـﻪ ،ﺮ
ﻋﻈﻤﺘـﻪ ﻳﻘﺘﻀـﻲ ٍﻒﻭﺻـ ﹼﻞﻭﻛ ،ﻭﺍﻟﺪﺍﱐ ﺑﺎﻟﻘﺎﺻﻲ ﺍﶈﻴﻂ ﻭﺑﺼﺮﻩ
،ﻭﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﺒﻘﺎﺀ ﱠﻟﻴﺔﻭﺑﺎﻷ ﻧﻔﺴﻪ ﻭﻭﺻﻒ ،ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﻭﻗﺮﺑﻪ ﻭﻛﱪﻳﺎﺀﻩ
ﻭﺇﻧﺎﺑﺘﻬﻢ ﻟﻪ ﺍﻟﻌﺒﺎﺩ ﺧﻀﻮﻉ ﻳﺴﺘﻠﺰﻡ ﳑﺎ ﺫﻟﻚ ﻭﳓﻮ ،ﻭﺍﻹﻧﻌﺎﻡ ﻭﺍﻟﻔﻀﻞ
ﻟﻪ ﺍﻟﺪﻳﻦ ﻭﺇﺧﻼﺹ ﺇﻟﻴﻪ.
ﻣﻔ ﻣﻌﺮﻓـﺔ ﰲ ﻟﻠﻌﻘﻞ ﺩﺧﻞ ﻻ ﳎﻤﻠﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻧﺖ ﻭﳌﺎﺮﺩﺍﻬﺗـﺎ
،ﺃﻧﻮﺍﻋﻬـﺎ ﻭﺇﻳﻀﺎﺡ ﺑﻴﺎﻬﻧﺎ ﺭﺳﻮﻟﻪ ﻭﺭﺳﺎﻟﺔ ﺍﷲ ﺷﺮﻉ ﱠﻦﻤﺗﻀ ﻭﺃﻣﺜﻠﺘﻬﺎ
ﺍﻟﺒﺪﻧﻴﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﳍﻢ ﱠﻦﻴﻓﺒ:ﻭﺍﳉﻬـﺎﺩ ﻭﺍﳊـﺞ ﻭﺍﻟﺼـﻮﻡ ﻛﺎﻟﺼﻼﺓ
ﻭﺃﺭﻛﺎﻬﻧﺎ ﹼﻘﺎﻬﺗﺎﻠﻣﺘﻌ ﲨﻴﻊ ﳍﻢ ﻭﺷﺮﺡ ،ﻭﳓﻮﻫﺎ ﺍﳌﺴﺎﺟﺪ ﰲ ﻭﺍﻻﻋﺘﻜﺎﻑ
ﻣـﻦ ﻭﺗﺴﻠﻢ ،ﱠﺔﻣﺍﻟﺬ ﻬﺑﺎ ﺗﱪﺃ ﹰﺓﳎﺰﺍ ﻬﺑﺎ ﺗﻜﻮﻥ ﺍﻟﱵ ﻭﺻﻔﺎﻬﺗﺎ ﻭﺷﺮﻭﻃﻬﺎ
ﺍﻟﻌﻬﺪﺓ..ﻣـﻦ ﺍﻹﻛﺜـﺎﺭ ﰲ ﱠﺒـﻬﻢﻏﻭﺭ ،ﻣﻨﻬﺎ ﺍﻟﻨﻮﺍﻓﻞ ﳍﻢ ﱠﻦﻴﺑ ﻛﻤﺎ
ﺍﻟﺜﻮﺍﺏ ﺟﺰﻳﻞ ﻋﻠﻴﻬﺎ ﱠﺐﺗﻳﺘﺮ ﺍﻟﱵ ﺍﻟﻘﺮﺑﺎﺕ..
ﻭﺩﻋﺎﺋـﻪ ِﻛﺮﻩﺬﺑ ﻓﺄﻣﺮﻫﻢ ﺍﻟﻘﻮﻟﻴﺔ؛ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻰ ﱠﻬﻢﺜﺣ ﻭﻫﻜﺬﺍ
ﺩﻳﻨﻪ ﺇﱃ ﻭﺑﺎﻟﺪﻋﻮﺓ ،ﻛﺘﺎﺑﻪ ﻭﺑﺘﻼﻭﺓ ،ﺧﻔﻴﺔ ًﺎﻋﱡﺮﺗﻀ..
ﻋﻠـﻴ ﳚـﺐ ﲟﺎ ﻓﺄﺧﱪﻫﻢ ﺍﳌﺎﻟﻴﺔ؛ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﺄﺩﺍﺀ ﺃﻣﺮ ﻛﻤﺎﰲ ﻬﻢ
ﱠﻋﻮﺍﱪﺗ ﺇﺫﺍ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﳍﻢ ﻭﲟﺎ ،ﻭﻧﻔﻘﺔ ﻭﺻﺪﻗﺔ ﻭﻧﺬﺭ ﺯﻛﺎﺓ ﻣﻦ ﺃﻣﻮﺍﳍﻢ
ﺳﺒﻴﻠﻪ ﰲ ﻓﺄﻧﻔﻘﻮﻩ ﺃﻣﻮﺍﳍﻢ ﻣﻦ ٍﺀﺑﺸﻲ ﻟﻪ..ﺳـﺎﺋﺮ ﳍﻢ ﺃﻭﺿﺢ ﻭﻫﻜﺬﺍ
ﻟﻪ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻭﺻﻔﻬﻢ ﱠﻖﻘﻳﺘﺤ ﻭﻬﺑﺎ ،ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﹼﻪﻘﺣ ﻫﻲ ﺍﻟﱵ ﺍﻟﻘﺮﺑﺎﺕ
ﻭﺣﺪﻩ.
14. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ١٧
ﺃﻣـﻮﺭ ﺇﱃ ﱠﻕﺮﺗﻄ ﺑﻞ ،ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺍﻟﻘﺪﺭ ﻫﺬﺍ ﻋﻠﻰ ﻳﻘﺘﺼﺮ ﻭﱂﻫﻢ
ﻭﻣﺎ ،ﺍﻷﻣﻮﺍﻝ ﻭﻣﺪﺍﺧﻞ ﺍﳌﻜﺎﺳﺐ ﻭﺟﻮﻩ ﳍﻢ ﻭﺃﻭﺿﺢ ،ﺍﻷﺧﺮﻯ ﺍﳌﺎﻟﻴﺔ
ﲢﺘﻮﻱ ﺍﻟﱵ ﺍﳌﻌﺎﻣﻼﺕ ﻣﻦ ﺍﻟﻜﺜﲑ ﻋﻠﻴﻬﻢ ﱠﻡﺮﻭﺣ ،ﳛﻞ ﻻ ﻭﻣﺎ ﻣﻨﻬﺎ ﱡﻞﳛ
ﹴﺐﻭﻬﻧـ ﹺﻗﺔﺮَـﺳﻭ ﱟﺶﻭﻏـ ﻭﺭﺑﺎ ٍﺓﹺﺷﻮﺭﻭ ﹴﺮُﻜﺳ ﻣﻦ ﺑﺎﻟﻐﲑ ﹴﺭﺿﺮ ﻋﻠﻰ
ﻭﻏﺼﺐ...ﺇﱁ..
،ﱢﻬﺎﻠِﺣ ﰲ ﺷﺒﻬﺔ ﻻ ﺍﻟﱵ ﺍﳌﻜﺎﺳﺐ ﺳﺎﺋﺮ ﳍﻢ ﺃﺑﺎﺡ ًﺎﻀﺃﻳﻭﻫﻜـﺬﺍ
ﳛﻞ ﻻ ﻭﻣﺎ ﻣﻨﻬﺎ ﱡﻞﳛ ﻣﺎ ﻓﺄﻭﺿﺢ ﺍﳌﺎﻟﻴﺔ ﺍﻷﺣﻜﺎﻡ ﺑﻘﻴﺔ ﺇﱃ ﱠﻕﺮﺗﻄ.
ﺭﺳـﺎﻟﺔ ﰲ ﺍﷲ ﱠﻦﻴﺑ ﺑﻞ ،ﺍﳊﺪ ﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺒﻴﺎﻥ ُﻒﻳﻘ ﻭﱂ
ﺭﺳﻮﻟﻪ،ﻏﲑﻫﻢ ﺃﻭ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺑﺎﻟﻐﲑ ﺻﻠﺔ ﳍﺎ ﺍﻟﱵ ﺍﻟﻌﻘﻮﺩ ﺃﺣﻜﺎﻡ
ﻭﻣﻠـﻚ ﺍﻟﻨﻜـﺎﺡ ﻭﻋﻘﺪ ،ﻭﺍﳌﻌﺎﻫﺪﺍﺕ ﻭﺍﻟﺼﻠﺢ ﻭﺍﻷﻣﺎﻥ ﱠﺔﻣﺍﻟﺬ ﻛﻌﻘﺪ
ﺍﻟﻴﻤﲔﺃﻣﺜﺎﻝ ﺇﱃ ﺍﳊﻴﺎﺓ ﻫﺬﻩ ﰲ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻠﺤﺎﺟﺔ ﺑﺬﻟﻚ ﱠﺼﻞﺘﻳ ﻭﻣﺎ ،
ﺫﻟﻚ.
ﻭﺫﻟـﻚ ﻭﺍﳌﺎﻟﻴﺔ؛ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﳊﺪﻭﺩ ﱠﻉﺮﺷ ًﺎﻀﺃﻳ ﻭﻫﻜﺬﺍ
،ﺍﳊﻴـﺎﺓ ﻭﺍﺳـﺘﻘﺮﺍﺭ ﺍﻷﻣﻦ ﺍﺳﺘﺘﺒﺎﺏ ﰲ ﺍﳌﻠﻤﻮﺳﺔ ﺍﻵﺛﺎﺭ ﻣﻦ ﳍﺎ ِﻤﺎﻟ
ﺍﻹﻧﺴﺎﻥ ﻃﺒﻊ ﻣﻦ ﺃﻥ ﻭﺫﻟﻜﻢ–ﺍﷲ ﻋﺼـﻢ ﻣـﻦ ﺇﻻ–ﺇﱃ ﺍﳌﻴـﻞ
،ﱠﺍﺕﺬﻭﺍﳌﻠ ﺍﻟﺸﻬﻮﺍﺕﻭﺍﻟﻈﻠـﻢ ،ﺍﻟﺒﻄﺮ ﺇﱃ ﺃﻭ ،ﱠﻣﺔﺮﳏ ﺃﻭ ﻛﺎﻧﺖ ﹰﺔﳏﻠﻠ
ﺫﻟـﻚ ﻭﳓﻮ ﻭﺍﻻﺧﺘﻼﺱ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﻨﻬﺐ ﺍﻟﺴﻠﺐ ﺇﱃ ﺃﻭ ،ﻭﺍﻻﻋﺘﺪﺍﺀ
،ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﻋﺪﻣﺖ ،ﺍﻷﻣﻦ ﱠﻞﻻﺧﺘ ﻭﻣﻴﻮﳍﻢ ﻫﺆﻻﺀ ﺗﺮﻙ ﻓﻠﻮ
ﺍﻟﻈﻠﻤـﺔ ﻭﺳﻴﻄﺮ ،ﻟﻠﻘﻮﻱ ﹰﺔﻬﻧﺒ ﺍﻟﻀﻌﻴﻒ ﻭﺃﺻﺒﺢ ،ﺍﻟﻔﻮﺿﻰ ﻭﺍﻧﺘﺸﺮﺕ
ﻭﺃﻋﻠﻨﻮ ،ﻭﺍﻟﻌﺒﺎﺩ ﺍﻟﺒﻼﺩ ﻋﻠﻰ ﺍﻟﻄﻐﺎﺓ،ﻭﻓﺠـﻮﺭﻫﻢ ﻭﺑﻐـﻴﻬﻢ ﻛﻔﺮﻫﻢ ﺍ
ﻣﻦ ﱠﻉﺮﺷ ﺃﻥ ﻭﻋﻼ ﱠﻞﺟ ﺍﷲ ِﻜﻤﺔﺣ ﻣﻦ ﻓﻜﺎﻥ ،ﻣﺒﺎﻻﺓ ﺃﻭ ٍﻑﺧﻮ ﺑﺪﻭﻥ
15. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ١٨
ﻋﻦ ﱠﺪﺍﺭﺗ ﻓﻤﻦ ،ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﺸﺮﻭﺭ ﺃﻫﻞ ﻳﻘﻤﻊ ﻣﺎ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺰﻭﺍﺟﺮ
ﺣﺎﻝ ﱢﻞﺑﻜ ﺍﻟﻘﺘﻞ ّﻩﺪﺣ ﺑﻞ ،ﺫﻟﻚ ﻋﻠﻰ ﹶﺮﻘُﻳ ﱂ ﺇﺳﻼﻣﻪ ﺑﻌﺪ ﻭﻛﻔﺮ ،ﺩﻳﻨﻪ
ﺃ ﺍﻟﺴﺤﺮ َﻌﺎﻃﻰﺗ ﻣﻦ ﻭﻛﺬﻟﻚ ،ﱠﺗﻪﺩﹺﺭ ﻋﻦ ﻳﺘﺐ ﱂ ﺇﻥﺃﻭ ﺍﻟﺸـﻌﻮﺫﺓ ﻭ
ﰲ ﻓﺴـﺎﺩﻩ ﻳﺴﺘﺸـﺮﻱ ﺃﻥ ﻗﺒﻞ ﻗﺘﻠﻪ ﺷﺮﻉ ﺫﻟﻚ ﻭﳓﻮ ﺍﻟﻜﻬﺎﻧﺔ ﻋﻤﻞ
ﺗﻌﺎﱃ ﱠﺏﺮﺍﻟ ِﻜﻤﺔﺣ ُﻨﺎﰲﻳ ﳑﺎ ﺍﻟﺒﻼﺩ..
ﻭﻓـﺎﺭﻕ ﻃﺎﻋﺘﻪ ﻋﻦ ﻭﺧﺮﺝ ﺍﳌﺴﻠﻤﲔ ﺇﻣﺎﻡ ﻋﻠﻰ ﺑﻐﻰ ﻣﻦ ًﺎﻀﻭﺃﻳ
ﻣﺎﺕ ﺇﻥ ﺃﻧﻪ ﻭﺑﻴﺎﻥ ،ﻭﺍﳌﺮﺍﺟﻌﺔ ﺍﻟﺪﻋﻮﺓ ﺑﻌﺪ ﻗﺘﺎﻟﻪ ﻟﺰﻡ ﺍﳌﺴﻠﻤﲔ ﲨﺎﻋﺔ
ﺟﺎﻫﻠﻴﺔ ﻣﻴﺘﺔ ﻣﺎﺕ ﻛﺬﻟﻚ..
ﱠﺰﻋ ﺃﻣﺮ ﻛﻤﺎﺍﻟﺒﺎﻏﻴﺔ ﻭﻗﺘﺎﻝ ،َﺘﻠﺘﲔﺘﹸﻘﳌﺍ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺑﲔ ﺑﺎﻟﺼﻠﺢ ﻭﺟﻞ
ﳜﺮﺟﻮﺍ ﱂ ﺍﻟﺘﻘﺎﺗﻞ ﻫﺬﺍ ﻣﻊ ﺃﻬﻧﻢ ﻭﺃﺧﱪ ،ﺍﷲ ﺃﻣﺮ ﺇﱃ ﺗﻔﻲﺀ ﺣﱴ ﻣﻨﻬﻤﺎ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﰲ ﻛﻤﺎ ﺍﻟﻘﺼﺎﺹ ﻛﺘﺐ ﻭﻫﻜﺬﺍ ،ﺍﻹﳝﺎﻧﻴﺔ ﺍﻷﺧﻮﺓ ﻋﻦ:َﺎﻳ
ﹾﻟﺍ ﹶﻰﻠْﺘﹶﻘﹾﻟﺍ ِﻲﻓ ُﺹَﺎﺼِﻘﹾﻟﺍ ُﻢﹸﻜْﻴﹶﻠَﻋ َﺐِﺘﹸﻛ ُﻮﺍﻨَﻣَﺁ َﻦِﻳﺬﱠﻟﺍ َﺎﻬﱡﻳﹶﺃﱢﺮُﺤﹾﻟﹺـﺎﺑ ﱡﺮُﺤ
ﹶﻰﺜْﻧﹸﺄﹾﻟﹺﺎﺑ ﹶﻰﺜْﻧﹸﺄﹾﻟَﺍﻭ ِﺪْﺒَﻌﹾﻟﹺﺎﺑ ُﺪْﺒَﻌﹾﻟَﺍﻭ)١(
ﰲ ﺍﻟﺘـﻮﺭﺍﺓ ﺃﻫﻞ ﻋﻠﻰ ﻛﺘﺒﻪ ﻛﻤﺎ
ﺗﻌﺎﱃ ﻗﺎﻝ ،ﺩﻭﻬﻧﺎ ﻓﻤﺎ ﺍﻟﻨﻔﺲ:َﺲﹾﻔﱠﻨﺍﻟـ ﱠﻥﹶﺃ َـﺎﻬِﻴﻓ ْﻢﹺﻬْﻴﹶـﻠَﻋ َﺎﻨْﺒَﺘﹶﻛَﻭ
ﹸﺫﹸﺄﹾﻟﹺﺎﺑ ﹶﻥﹸﺫﹸﺄﹾﻟَﺍﻭ ِﻒْﻧﹶﺄﹾﻟﹺﺎﺑ َﻒْﻧﹶﺄﹾﻟَﺍﻭ ﹺﻦْﻴَﻌﹾﻟﹺﺎﺑ َﻦْﻴَﻌﹾﻟَﺍﻭ ﹺﺲﹾﻔﱠﻨﹺﺎﻟﺑﱢﻦﱢﺴﹺﺎﻟﺑ ﱠﻦﱢﺴَﺍﻟﻭ ِﻥ
ٌﺹَﺎﺼِﻗ َﺡُﻭﺮُﺠﹾﻟَﺍﻭ)٢(
.
ﻗﻮﻟـﻪ ﰲ ﻛﻤﺎ ﺫﻟﻚ ﺷﺮﻋﻴﺔ ﰲ ﻭﺍﳌﺼﻠﺤﺔ ﺍﳊﻜﻤﺔ ﺳﺒﺤﺎﻧﻪ ﱠﻦﻴﻭﺑ
ﺗﻌﺎﱃ:ﹺﺏَﺎﺒﹾﻟﹶﺄﹾﻟﺍ ِﻲﻟﹸﻭﺃ َﺎﻳ ﹲﺓَﺎﻴَﺣ ﹺﺹَﺎﺼِﻘﹾﻟﺍ ِﻲﻓ ْﻢﹸﻜﹶﻟَﻭ)٣(
.
)١
(ﺁﻳﺔ ،ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ:١٧٨.
)٢
(ﺁﻳﺔ ،ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:٤٥.
)٣
(ﺁﻳﺔ ،ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ:١٧٩.
16. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ١٩
ﺍﻟﻘﺎﺗـﻞ ﱠﻥﺇ ﺣﻴﺚ ﺍﻟﻨﻔﻮﺱ؛ ﺣﻔﻆ ﺍﻟﻘﺼﺎﺹ ﺷﺮﻋﻴﺔ ﰲ ﱠﻥﺃ ﻓﺄﺧﱪ
ﺃﺣﺠﻢ ﺳﻴﻘﺘﻞ ﺃﻧﻪ ﱠﺮﻛﺗﺬ ﻣﱴﺍﳉﺮﳝـﺔ ﻫﺬﻩ ﻓﺘﻘﻞ ﺍﻟﻘﺘﻞ؛ ﻋﻦ ﻭﺍﺭﺗﺪﻉ
ﺍﳉـﺰﺍﺀ ﺷﺮﻋﻴﺔ ﰲ ًﺎﻀﺃﻳ ﱢﺮﺴﺍﻟ ﻫﻮ ﻭﻫﺬﺍ ،ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻷﻣﻦ ﻭﳛﺼﻞ
ﻭﻫﻢ ،ًﺍﺩﻓﺴﺎ ﺍﻷﺭﺽ ﰲ ﻳﺴﻌﻮﻥ ﺍﻟﺬﻳﻦ ﻭﺭﺳﻮﻟﻪ ﷲ ﻟﻠﻤﺤﺎﺭﺑﲔ ﺍﻟﺮﺍﺩﻉ
ﻷﺧﺬ ،ﺍﻷﺳﻔﺎﺭ ﰲ ﺍﳌﺴﻠﻤﲔ ﺳﺎﺑﻠﺔ ﻭﻳﻌﺘﺮﺿﻮﻥ ﺍﻟﻄﺮﻳﻖ ﻳﻘﻄﻌﻮﻥ ﺍﻟﺬﻳﻦ
ﺍﶈ ﺍﻟﺸﻬﻮﺍﺕ َﻴﻞﻧﻭ ﺍﻷﻋﺮﺍﺽ ﻫﺘﻚ ﺃﻭ ﺍﻷﻣﻮﺍﻝﺍﷲ ﻗﺎﻝ ،ًﺎﻋﺷﺮ ﻈﻮﺭﺓ
ﺗﻌﺎﱃ:ِـﻲﻓ ﹶﻥْﻮَﻌْـﺴَﻳَﻭ ُﻪﹶﻟُﻮﺳَﺭَﻭ َﻪﱠﻠﺍﻟ ﹶﻥُﻮﺑﹺﺭَﺎﺤُﻳ َﻦِﻳﺬﱠﻟﺍ ُﺀَﺍﺰَﺟ َﺎﻤﱠﻧﹺﺇ
ْﻦِﻣ ْﻢُﻬﹸﻠُﺟْﺭﹶﺃَﻭ ْﻢﹺﻬِﻳﺪْﻳﹶﺃ َﻊﱠﻄﹶﻘُﺗ ْﻭﹶﺃ ُﻮﺍﺒﱠﻠَﺼُﻳ ْﻭﹶﺃ ﹸﻮﺍﻠﱠﺘﹶﻘُﻳ ﹾﻥﹶﺃ ًﺍﺩَﺎﺴﹶﻓ ﹺﺽْﺭﹶﺄﹾﻟﺍ
ﹺﺽْﺭﹶﺄﹾﻟﺍ َﻦِﻣ ْﺍﻮﹶﻔْﻨُﻳ ْﻭﹶﺃ ٍﻑﹶﺎﻠِﺧ)١(
.
ﺫ ﻭﻛﻞﻧﻔﻮﺳﻬﻢ ﻋﻠﻰ ﻭﺍﻹﺑﻘﺎﺀ ﺍﻷﺑﺮﻳﺎﺀ ﺃﺭﻭﺍﺡ ﻋﻠﻰ ﻟﻠﺤﻔﺎﻅ ﻟﻚ
ﻣـﺎ ﹼﻞﻛ ﻋﻨﻬﻢ ﻭﻳﺒﻌﺪ ،ﺍﳊﻴﺎﺓ ﻫﺬﻩ ﰲ ﺃﻋﻴﻨﻬﻢ ّﺮﻭﺗﻘ ،ﺑﺎﻟﻌﻴﺶ ﻟﻴﻬﻨﺌﻮﺍ
ﻟﻠﻌﻠـﻢ ﱠﻏﻮﻥﺮﻳﺘﻔ ﱠﰒ ﻓﻤﻦ ،ﻭﺍﺳﺘﻘﺮﺍﺭﻫﻢ ﻭﺃﻣﻨﻬﻢ ﻋﻴﺸﻬﻢ ﺻﻔﻮ ﱢﺭﺪﻳﻜ
ﻭﻟﻴﻘﻮﻣﻮﺍ ،ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳊﻘﻮﻕ ﻣﻦ ﱢﻬﻢﺑﻟﺮ ﻳﻠﺰﻣﻬﻢ ﻓﻴﻤﺎ ﱡﻪﻘﻭﺍﻟﺘﻔ ﻭﺍﻟﻌﻤﻞ
ﺑﻴ ﻓﻴﻤﺎ ﺑﺎﻟﻮﺍﺟﺒﺎﺕﻨﻬﻢ.
ﻋـﻦ ﺍﻟﺸـﺪﻳﺪ ﺍﻟﺰﺟﺮ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﱠﻨﺖﻤﺗﻀ ًﺎﻀﺃﻳ ﻭﻫﻜﺬﺍ
ﻭﻗـﺬﻑ ﺍﳋﻤـﺮ ﻭﺷﺮﺏ ﻛﺎﻟﺰﻧﺎ ،ﺍﻟﻔﻮﺍﺣﺶ ﻭﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﺟﺮﺍﺋﻢ
ﻓﺎﺣﺸـﺔ ﺍﻟﺰﻧﺎ ﻓﺠﺮﳝﺔ ،ﺫﻟﻚ ﻭﳓﻮ ﺍﻷﻣﻮﺍﻝ ﻭﺳﺮﻗﺔ ،ﺍﶈﺼﻨﲔ ﺍﻷﺑﺮﻳﺎﺀ
ﺍﻟﻄﺒـﺎﻉ ﻣﻨـﻬﺎ ﻭﺗﻨﻔﺮ ،ﺍﻷﺑﻴﺔ ﺍﻟﻨﻔﻮﺱ ﺗﺴﺘﺒﺸﻌﻬﺎ ﺷﻨﻌﺎﺀ ﻭﻓﻌﻠﺔ ﻛﱪﻯ
ِﻟ ﻭﺫﻟﻚ ﺍﻟﺮﻓﻴﻌﺔ؛ ﺍﻟﺴﻠﻴﻤﺔﺍﻟﻔﺮﺵ ﻭﺇﻓﺴﺎﺩ ﺍﳊﺮﻣﺎﺕ ﺍﻧﺘﻬﺎﻙ ﻣﻦ ﻓﻴﻬﺎ ﻤﺎ
ﺯﻭﺟﻬﺎ ﻋﻦ ﺍﻟﺰﻭﺟﺔ َﻴﻞﻣ ﱢﺐﺒُﺴﻳﻭ ،ﺍﻷﺳﺮ ﱡﻚﻜﻭﺗﻔ ﺍﻷﻧﺴﺎﺏ ﻭﺍﺧﺘﻼﻁ
)١
(ﺁﻳﺔ ،ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:٣٣.
17. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ٢٠
ﺇﺻﻼﺡ ﻭﰲ ،ﺍﻟﺰﻭﺝ ﱢﻖﺣ ﰲ ﻭﺍﻟﺘﻘﺼﲑ ،ﺍﻟﺴﺮ ﰲ ﺍﳋﺎﺋﻨﲔ ﺍﻷﺧﺪﺍﻥ ﺇﱃ
ﻭﳓﻮ ،ﺑﻴﺘﻬﺎ ﺃﻫﻞ ﻣﻦ ﺍﷲ ﺍﺳﺘﺮﻋﺎﻫﺎ ﳌﻦ ﻭﺭﻋﺎﻳﺘﻬﺎ ،ﺃﻃﻔﺎﳍﺎ ﻭﺗﺮﺑﻴﺔ ﺑﻴﺘﻬﺎ
ﺫﻟﻚ ﻭﻣﺜﻞ ،ﺍﻟﻔﺴﺎﺩ ﻣﻦ ﺫﻟﻚﻭﻗـﻊ ﻣﱴ ﺍﻟﺰﻭﺝ ﱢﻖﺣ ﰲ ﻳﻘﻊ ،ﻭﺃﻋﻈﻢ
ﰲ ﺍﻟﺰﻧﺎ ﻋﻘﻮﺑﺔ ﻛﺎﻧﺖ ﺃﻥ ﺟﺮﻡ ﻓﻼ ،ﺍﻟﻨﻜﺮﺍﺀ ﺍﻟﻔﺎﺣﺸﺔ ﻫﺬﺍ ﺗﻌﺎﻃﻲ ﰲ
ﻣﻊ ﺍﻟﺰﺍﻧﻴﺔ ﺃﻭ ﺍﻟﺰﺍﱐ ﺭﺟﻢ ﺷﺮﻉ ﺣﻴﺚ ﻏﲑﻫﺎ؛ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻫﺬﻩ
ﻟﺘﻠـﻚ ﻭﺍﻟﻘﻤﻊ ﺍﻟﺰﺟﺮ ﱠﻢﻟﻴﺘ ﻭﺫﻟﻚ ﺍﳌﻮﺕ؛ ﺣﱴ ﺑﺎﳊﺠﺎﺭﺓ ﺍﻹﺣﺼﺎﻥ
ﺍﶈﺼ ﱠﺺﻭﺧ ،ﺍﻟﺒﻬﻴﻤﻴﺔ ﺑﺎﻟﺸﻬﻮﺓ ﺍﳌﺮﻳﻀﺔ ﺍﻟﻨﻔﻮﺱﺇﻧﻪ ﺣﻴﺚ ﺑﺎﻟﺮﺟﻢ ﻦ
ﻣﻦ ﻓﻴﻪ ﻣﺎ ﺑﺮﻏﻢ ،ﺍﳊﺮﺍﻡ ﻭﺗﻌﺎﻃﻰ ﺍﳊﻼﻝ ﻋﻦ ﻭﻋﺪﻝ ،ﺍﻟﻨﻌﻤﺔ ﻛﻔﺮ ﻗﺪ
ﻫـﺬﻩ ﻓﻌـﻞ ﺇﱃ ﻭﺍﳌﻴـﻞ ﻟﻠﻌﻬﺮ ﺯﻭﺟﺘﻪ ﻭﺗﻌﺮﺽ ﺍﻟﻨﺎﺱ ﻓﺮﺵ ﺇﻓﺴﺎﺩ
ﻓﺈﻥ ﺍﶈﺼﻦ؛ ﻏﲑ ﲞﻼﻑ ،ﺍﳌﻔﺎﺳﺪ ﻣﻦ ﺫﻟﻚ ﻭﳓﻮ ﻏﲑﻩ ﻣﻊ ﺍﻟﻔﺎﺣﺸﺔ
ﱠـﺔﻔﳋ ﻭﻫﺬﺍ ﺑﺎﳊﺠﺎﺭﺓ؛ ﺍﻟﺮﺟﻢ ﺩﻭﻥ ﻭﻫﻲ ،ﻭﺍﻟﺘﻐﺮﻳﺐ ﺍﳉﻠﺪ ﻋﻘﻮﺑﺘﻪ
ﺑﺎﻟ ﺫﻧﺒﻪﻓﻴﻀﻌﻒ ﺗﻐﻠﺒﻪ ﻗﺪ ﺍﻟﱵ ﻭﺍﻟﺸﻬﻮﺓ ﺍﻟﻐﻠﻤﺔ ﻟﻘﻮﺓ ،ﻟﻠﻤﺤﺼﻦ ﻨﺴﺒﺔ
ﺑﺎﻟﺴـﻮﺀ ﱠـﺎﺭﺓﻣﺍﻷ ﻧﻔﺴﻪ ﻓﺘﻌﺮﺽ ﻗﻤﻌﻬﺎ ﻋﻦ ﺑﺎﻟﻮﻋﻴﺪ ﻭﺗﺼﺪﻳﻘﻪ ﺇﳝﺎﻧﻪ
ﺍﳉﺮﳝﺔ ﻫﺬﻩ ﰲ ﻓﻴﻘﻊ.
ﰲ ﹰﺓﺷـﺪﻳﺪ ﹰﺔﻋﻘﻮﺑ ﺍﶈﺼﻨﺎﺕ ﻳﺮﻣﻮﻥ ﺍﻟﺬﻳﻦ ﻋﺎﻗﺐ ًﺎﻀﺃﻳ ﻭﻫﻜﺬﺍ
ﻭﺟﻞ ﱠﺰﻋ ﻓﻘﺎﻝ ،ﻭﺍﻵﺧﺮﺓ ﺍﻟﺪﻧﻴﺎ:ِﺕَﺎﻨَﺼْﺤُﻤﹾﻟﺍ ﹶﻥُﻮﻣْﺮَﻳ َﻦِﻳﺬﱠﻟَﺍﻭْﻢﹶﻟ ﱠﻢﹸﺛ
ﹰﺓَﺩَﺎﻬَﺷ ْﻢُﻬﹶﻟ ﹸﻮﺍﻠَﺒﹾﻘَﺗ ﹶﺎﻟَﻭ ﹰﺓَﺪﹾﻠَﺟ َﲔﹺﻧَﺎﻤﹶﺛ ْﻢُﻫُﻭﺪِﻠْﺟﹶﺎﻓ َﺀَﺍﺪَﻬُﺷ ِﺔَﻌَﺑْﺭﹶﺄﹺﺑ ُﻮﺍﺗﹾﺄَﻳ
ﹶﻥﹸﻮﻘِﺳﹶﺎﻔﹾﻟﺍ ُﻢُﻫ َﻚِﺌﹶﻟﹸﻭﺃَﻭ ًﺍﺪَﺑﹶﺃ)١(
.
ﺍﻵﺟﻠـﺔ ﻋﻘﻮﺑﺘﻬﻢ ﻋﻦ ﺗﻌﺎﱃ ﻭﻗﺎﻝ ،ﻋﺎﺟﻠﺔ ﻋﻘﻮﺑﺎﺕ ﻭﻫﺬﻩ:ﱠﻥﹺﺇ
ِﻓَﺎﻐﹾﻟﺍ ِﺕَﺎﻨَﺼْﺤُﻤﹾﻟﺍ ﹶﻥُﻮﻣْﺮَﻳ َﻦِﻳﺬﱠﻟﺍَﺎﻴْﻧﱡﺪﺍﻟـ ِـﻲﻓ ُﻮﺍﻨِﻌﹸﻟ ِﺕَﺎﻨِﻣْﺆُﻤﹾﻟﺍ ِﺕﹶﺎﻠ
)١
(ﺁﻳﺔ ،ﺍﻟﻨﻮﺭ ﺳﻮﺭﺓ:٤.
18. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ٢١
ٌﻢِﻴﻈَﻋ ٌﺏﹶﺍﺬَﻋ ْﻢُﻬﹶﻟَﻭ ِﺓَﺮِﺧَﺂﹾﻟَﺍﻭ)١(
.
ﺍﻷﻧﺴﺎﺏ ﰲ ﻳﻘﺪﺣﻮﻥ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺬﻧﺐ ﺍﻟﻔﻌﻞ ﻫﺬﺍ ﻣﻘﺘﺮﰲ ﱠﻥﺃ ﺫﻟﻚ
ﺳـﻴﺌﺔ ﲰﻌﺔ ﺍﻷﺑﺮﻳﺎﺀ ﻷﻭﻟﺌﻚ ﻭﻳﻨﺸﺮﻭﻥ ﺍﻟﱪﻳﺌﺔ ﺍﻷﻋﺮﺍﺽ ﻭﻳﻨﺘﻬﻜﻮﻥ
ﻭ ًﺀﺣﻴﺎ ﺍﻟﺮﺀﻭﺱ ﻣﻨﻬﺎ ﱠﺲﻜُﻨﺗﻭ ،ﺍﳉﻠﻮﺩ ﻣﻨﻬﺎ ﱡﺮﺗﻘﺸﻌﺑﻌﺪﻫﻢ ﻣﻊ ،ﹰﻼﺧﺠ
ﻣﻦ ﻋﻘﻮﺑﺔ ﻓﻜﺎﻧﺖ ﺍﻗﺘﺮﺍﻓﻬﺎ؛ ﻋﻦ ﻭﻧﺰﺍﻫﺘﻬﻢ ﺍﳌﺰﻋﻮﻣﺔ ﺍﳉﺮﺍﺋﻢ ﺗﻠﻚ ﻋﻦ
ﻫـﻮ ﺍﻟـﺬﻱ ﺑﺎﻟﻔﺴﻖ ﻋﻠﻴﻬﻢ ﻭﺍﳊﻜﻢ ،ﺍﻟﺸﻬﺎﺩﺓ ّﺩﻭﺭ ﺍﳉﻠﺪ ﻬﺑﺎ ﻗﺬﻓﻬﻢ
،ﺍﻟﻄـﺮﺩ ﻭﻫـﻮ ﱠﻌﻦﻠﻟ ﺍﺳﺘﺤﻘﺎﻗﻬﻢ ﻣﻊ ،ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﻌﺪﺍﻟﺔ ﻋﻦ ﺍﳋﺮﻭﺝ
ﺫﻟﻚ ﻭﳓﻮ ،ﺍﻵﺧﺮﺓ ﺍﻟﺪﺍﺭ ﰲ ﺍﻟﻌﻈﻴﻢ ﻭﻟﻠﻌﺬﺍﺏ ،ﺍﷲ ﺭﲪﺔ ﻋﻦ ﻭﺍﻹﺑﻌﺎﺩ
ﻭﺍﻻﺳﺘﻬﺘﺎﺭ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﻭﺍﻻﻓﺘﺮﺍﺀ ﺍﻟﻜﺬﺏ ﻋﻦ ﳍﻢ ًﺍﺮﺯﺍﺟ ﻳﻜﻮﻥ ﳑﺎ
ﺑﻴﻨـﻬﻢ ﻭﺗﺘﻢ ،ﺣﻴﺎﻬﺗﻢ ﰲ ﻭﻳﻄﻤﺌﻨﻮﻥ ﺍﻟﻨﺎﺱ ﻓﻴﺄﻣﻦ ﻟﻸﻋﺮﺍﺽ؛ ﻭﺍﳍﺘﻚ
ﻟﻠﺘﻘـﺎﻃﻊ ًﺎﺒﺳﺒ ﻳﻜﻮﻥ ﳑﺎ ﻭﺍﻟﺸﺤﻨﺎﺀ؛ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺗﺰﻭﻝ ،ﻭﺍﻹﺧﺎﺀ ﱠﺓﺩﺍﳌﻮ
ِﻤـﺎﻟ ﻭﻫﺬﺍ ﻭﲢﺮﳝﻪ؛ ﻋﻨﻪ ﺑﺎﻟﻨﻬﻲ ﺍﻟﺸﺮﻉ ﺟﺎﺀ ﺍﻟﺬﻱ ﻭﺍﻟﺘﻬﺎﺟﺮ ﻭﺍﻟﺘﺪﺍﺑﺮ
ﱠﺗﻳﺘﺮﺍﻟﻔـﱳ ﻭﻭﻗﻮﻉ ﺍﻷﻣﻦ ﺍﺧﺘﻼﻝ ﻣﻦ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻔﺎﺳﺪ ﻣﻦ ﻋﻠﻴﻪ ﺐ
ﺫﻟﻚ ﻭﳓﻮ ﺍﻷﻋﺪﺍﺀ ﱡﻂﻠﻭﺗﺴ.
ﳌـ ًـﺎﻌﻣﺎﻧ ﺍﺪﻭﺣ ﻋﻘﻮﺑﺔ ﺗﻌﺎﱃ ﺷﺮﻉ ﻭﻛﻤﺎﺷـﺮﺏ ﺗﻌـﺎﻃﻰ ﻦ
ﻓﻘﺮﻬﻧـﺎ ،ﺍﳌﻔﺎﺳﺪ ﻣﻦ ﻓﻴﻬﺎ ﻭﻣﺎ ﺍﳋﻤﺮ ﲢﺮﱘ ﺃﻭﺿﺢ ﺃﻥ ﺑﻌﺪ ﺍﳌﺴﻜﺮﺍﺕ
ﺃﻱ ،ﺭﺟﺲ ﺑﺄﻬﻧﺎ ﻭﺃﺧﱪ ،ﺍﻷﺻﻨﺎﻡ ﻭﻫﻲ ،ﺑﺎﻷﻧﺼﺎﺏ:ٌﺭﻭﻗـﺬ ٌﺲﳒـ
ﻭﻳﺪﻋﻮ ﱢﻨﻬﺎﻳُﺰﻳ ﺍﻟﺬﻱ ﻓﻬﻮ ﺍﻟﺸﻴﻄﺎﻥ؛ ﻋﻤﻞ ﻣﻦ ﻭﺃﻬﻧﺎ ،ﻣﻌﻨﻮﻱ ﺃﻭ ﱢﻲﺴﺣ
،ﻭﺍﻟﺒﻐﻀـﺎﺀ ﺍﻟﻌـﺪﺍﻭﺓ ﺍﳌﺴﻠﻤﲔ ﺑﲔ ﺑﺴﺒﺒﻬﺎ ُﻮﻗﻊﻳﻭ ،ﻓﻴﻬﺎ ﺍﻟﻮﻗﻮﻉ ﺇﱃ
ﻭﻳﺇﺯﺍﻟـﺔ ﻣﻦ ﻓﻴﻬﺎ ﻣﺎ ﻣﻊ ،ﺍﻟﺼﻼﺓ ﻭﻋﻦ ﺍﷲ ِﻛﺮﺫ ﻋﻦ ﺑﺘﻌﺎﻃﻴﻬﺎ ﱡﻫﻢﺪﺼ
)١
(ﺁﻳﺔ ،ﺍﻟﻨﻮﺭ ﺳﻮﺭﺓ:٢٣.
19. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ٢٢
ﺍﻟﺒـﻬﺎﺋﻢ ﺩﻭﻥ ﻳﻜﻮﻥ ﻓﺒﺰﻭﺍﻟﻪ ،ﻭﻓﻀﻴﻠﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻴﺰﺓ ﻫﻮ ﺍﻟﺬﻱ ﺍﻟﻌﻘﻞ
ﺍﳊـﺮﺙ ﻓﻴﻬﻠـﻚ ،ﻭﺍﳌﻌﺘﻮﻫﲔ ﺍﺠﻤﻟﺎﻧﲔ ﱡﻑﺮﺗﺼ ﱠﻑﺮﻭﻳﺘﺼ ،ﻭﺍﻟﺴﻔﻬﺎﺀ
ﺫﻟﻚ ﺇﱃ ﻭﻣﺎ ،ﻭﺍﻷﻭﻻﺩ ﻭﺍﻷﻫﻞ ،ﻭﺍﻷﻣﻮﺍﻝ ﺑﺎﻷﻧﻔﺲ ﱡﺮﻭﻳﻀ ،ﻭﺍﻟﻨﺴﻞ
ﺍﻟﻜ ﺍﳌﻔﺎﺳﺪ ﻣﻦﻭﻻ ،ّﺭﺍﺕﺪﻭﺍﳌﺨ ِﺮﺍﺕﻜﹸﺴﳌﺍ ﺗﻌﺎﻃﻲ ﻋﻦ ﺗﻨﺘﺞ ﺍﻟﱵ ﱪﻯ
ﻣـﺎ ﱠﻻﺇ ﺃﲨﻊ ﺑﺎﺠﻤﻟﺘﻤﻊ ﻳﻠﺤﻖ ﺑﻞ ،ﻭﺣﺪﻩ ﺍﳉﺎﱐ ﻋﻠﻰ ﺿﺮﺭﻫﺎ ﻳﻘﺘﺼﺮ
ﲟـﺎ ﺍﳋﻤﺮ ﺷﺎﺭﺏ ﺟﻠﺪ ﺍﻟﺴﻨﺔ ﰲ ﺟﺎﺀ ُﺮﻣﻪﺟ ﱠﻥﺃ ﺟﺮﻡ ﻓﻼ ،ﺍﷲ ﺷﺎﺀ
ﺛﺒﺖ ﺑﻞ ،ﺑﺎﻷﺭﺑﻌﲔ ﻳﻨـﺰﺟﺮ ﱂ ﺇﻥ ﲦﺎﻧﲔ ﺃﻭ ،ﺟﻠﺪﺓ ﻛﺄﺭﺑﻌﲔ ،ُﺰﺟﺮﻩﻳ
ﺇ ﺑﻘﺘﻠﻪ ﺍﻷﻣﺮ ﺍﻟﺴﻨﺔ ﰲﺍﳉﻠﺪ ﺑﺘﻜﺮﺍﺭ ﻳﻨـﺰﺟﺮ ﻭﱂ ﺫﻟﻚ ﺃﺩﻣﻦ ﺫﺍ.
ﱢﻒﺍﻟﻜ ﰲ ﻳﻜﻔﻲ ﻣﺎ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻫﺬﻩ ﻓﻔﻲ
ﺳـﻼﻣﺔ ﻋﻠـﻰ ﺑـﺬﻟﻚ ُﺒﻘﻲﻳﻭ ،ﺳﻼﻣﺘﻬﺎ ﻟﻠﻌﻘﻮﻝ ﳛﻔﻆ ﻭﻣﺎ ،ﻋﻨﻬﺎ
ﻭﺍﻟﺸـﺮﻭﺭ ﺍﻷﺿـﺮﺍﺭ ﻣﻦ ﻭﺳﻼﻣﺘﻬﺎ ﺃﻣﻨﻬﺎ ﻟﻸﻣﺔ ﻳﻜﻔﻞ ﳑﺎ ،ﺍﻟﺘﻔﻜﲑ
ﻓﻴﻤ ﺗﻔﻜﲑﻫﺎ ﹺﻑﺮُﺼﺘﻟ ﺍﻟﺒﺸﺮ ﻋﻘﻮﻝ ﻋﻠﻰ ﻭﺍﻹﺑﻘﺎﺀ ،ﺍﻟﻮﺧﻴﻤﺔﻳﻌـﻮﺩ ﺎ
ﻋﻠـﻰ ﻣﺜﺎﻝ ﺃﻛﱪ ﻭﺫﻟﻚ ،ﻭﺍﳌﺼﻠﺤﺔ ﺍﳋﲑ ﺑﻜﺎﻣﻞ ﻏﲑﻫﺎ ﻭﻋﻠﻰ ﻋﻠﻴﻬﺎ
ﺍﻟﻌﺒﺎﺩ ﳌﺼﺎﱀ ُﻨﻬﺎﻤﻭﺗﻀ ،ﺍﻟﺸﺮﻳﻌﺔ ﻫﺬﻩ ﻛﻤﺎﻝ.
ﺗﻌـﺎﱃ ﺑﻘﻮﻟﻪ ﺍﻟﺴﺎﺭﻕ ﻋﻘﻮﺑﺔ ﺷﺮﻉ ًﺎﻀﺃﻳ ﻭﻫﻜﺬﺍ:ُﻕﹺﺭﱠـﺎﺴَﺍﻟﻭ
ُﻪﱠـﻠَﺍﻟﻭ ِﻪﱠﻠﺍﻟ َﻦِﻣ ﹰﺎﻟﹶﺎﻜَﻧ َﺎﺒَﺴﹶﻛ َﺎﻤﹺﺑ ًﺀَﺍﺰَﺟ َﺎﻤُﻬَﻳِﺪْﻳﹶﺃ ُﻮﺍﻌﹶﻄﹾﻗﹶﺎﻓ ﹸﺔﹶﻗﹺﺭﱠﺎﺴَﺍﻟﻭ
ٌﻢِﻴﻜَﺣ ٌﺰﹺﻳﺰَﻋ)١(
.
ﺍﻷﻗﻔـﺎﻝ ﻭﻳﻜﺴـﺮ ،ﻭﺍﳊﺮﻭﺯ ﺍﻷﺳﺘﺎﺭ ﻳﻬﺘﻚ ﺍﻟﺴﺎﺭﻕ ﱠﻥﺃ ﺫﻟﻚ
،ﻭﺿـﺮﺭﻩ ﱢﻩﺮﺷـ ﻣﻦ ﱡﺯﺮﻭﺍﻟﺘﺤ ﱡﻦﺼﺍﻟﺘﺤ ﻭﻳﺼﻌﺐ ،ﺍﳊﻴﻄﺎﻥ ﱠﻖﻠﻭﻳﺘﺴ
ﱠﻥﺇ ﺣﻴﺚ ،ﺍﻟﻈﺎﳌﺔ ﺍﳌﺘﻌﺪﻳﺔ ﺍﻵﲦﺔ ﺍﻟﻴﺪ ﺗﻠﻚ ،ﻳﺪﻩ ﻗﻄﻊ ﻋﻘﻮﺑﺘﻪ ﻓﻜﺎﻧﺖ
)١
(ﺁﻳﺔ ،ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:٣٨.
20. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ٢٣
ﺍﻟﻌﻀ ﻫﺬﺍ ﺑﻘﺎﺀ ﻓﻜﺎﻥ ،ًﺎﺒﻏﺎﻟ ﺑﺎﻟﻴﺪ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﱠﻒﻗﺗﺘﻮ ﺟﻨﺎﻳﺘﻪﺍﳌﻌﺘﺪﻱ ﻮ
ﰲ ﻭﻗﻊ ﳍﺎ ﺍﻟﱵ ﺍﻷﻣﻮﺍﻝ ﻋﻠﻰ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺑﺎﻷﻣﻦ ﱡﻞﻭﳜ ﺍﻟﻮﺑﺎﺀ ﻳﻨﺸﺮ ﳑﺎ
ﺍﻟﻘﻠﻮﺏ؛ ﰲ ﻭﺍﻟﻘﻠﻖ ﺍﳋﻮﻑ ﻳﻮﻗﻊ ﳑﺎ ًﺎﻤﻭﻇﻠ ًﺎﻧﻋﺪﻭﺍ ﻓﺄﺧﺬﻫﺎ ﺍﻟﻨﻔﻮﺱ
ﺑـﲔ ﺍﻟﻌﻀـﺎﻝ ﻭﺍﳌﺮﺽ ﺍﻟﻮﺑﺎﺀ ﻳﻨﺸﺮ ﺍﻟﺬﻱ ﺍﻟﻌﻀﻮ ﻫﺬﺍ ﺇﺯﺍﻟﺔ ﻓﺸﺮﻉ
ﺍﻟﻨﺎﺱ.
ﳛﺼـﻞ ﺍﻟﱵ ﺍﻟﺰﻭﺍﺟﺮ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻫﺬﻩ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ﺍﺷﺘﻤﻞ ﻭﻛﻤﺎ
ﻏﲑ ﺃﺧﺮﻯ ﻋﻘﻮﺑﺎﺕ ﺷﺮﻉ ﻓﻘﺪ ﺍﻟﻌﻴﺶ ﻭﺭﺧﺎﺀ ﺍﻷﻣﻦ ﻛﻤﺎﻝ ﺑﺘﻄﺒﻴﻘﻬﺎ
ﺍﻗﺘـﺮﻑ ﻣﻦ ﻬﺑﺎ ﹶﺐﻗُﻌﺎﻳ ،ًﺎﺒﻭﺗﺄﺩﻳ ًﺍﺮﺗﻌﺰﻳ ﺗﺴﻤﻰ ،ﻧﻮﻉ ﺃﻭ ٍﺩﺑﻌﺪ ﱠﺭﺓﺪﻣﻘ
ﺃﻭ ﺍﻷﺑـﺪﺍﻥ ﺃﻭ ﺑﺎﻷﺩﻳﺎﻥ ﻳﺘﻌﻠﻖ ﳑﺎ ،ﻓﻴﻪ ﱠﺪﺣ ﻻ ًﺎﻣﺟﺮ ﺍﺭﺗﻜﺐ ﺃﻭ ًﺎﺒﺫﻧ
ﹼﻞﻭﻛ ،ﻭﺍﺠﻤﻟﺮﻣﲔ ﺍﳉﺮﺍﺋﻢ ﺑﺘﻔﺎﻭﺕ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺗﻠﻚ ﻭﺗﺘﻔﺎﻭﺕ ،ﺍﻷﻣﻮﺍﻝ
ﺍﻟ ﻫﺬﻩﻌﻘﻮﺑﺎﺕ–ﱠﺭﺓﺪﻣﻘ ﻏﲑ ﺃﻭ ﱠﺭﺓﺪﻣﻘ–ﺍﻟﺸﺮﻉ ِﻜﻤﺔﺣ ﻓﻴﻬﺎ ﱠﻀﺢﺘﺗ
ﺑﺘﺤﺼﻴﻞ ﺟﺎﺀ ﲰﺎﻭﻱ ﺩﻳﻦ ﺃﻧﻪ ﹴﻢﺳﻠﻴ ﹴﺐﻗﻠ ﺫﻱ ﱢﻞﻟﻜ ﻭﻳﺘﻀﺢ ،ﺍﻟﺸﺮﻳﻒ
ﻭﺗﻘﻠﻴﻠﻬﺎ ﺍﳌﻔﺎﺳﺪ ﻭﺇﻟﻐﺎﺀ ،ﻭﺗﻜﻤﻴﻠﻬﺎ ﺍﳌﺼﺎﱀ.
ﱠﺚﻭﺣ ،ﺍﻟﺮﻓﻴﻌﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻵﺩﺍﺏ ﻟﺸﺮﺡ ﱠﺽﺮﺗﻌ ًﺎﻀﺃﻳ ﺃﻧﻪ ﻛﻤﺎ
ﹸﻄـﺮﺕﻓ ﺍﻟـﱵ ﺍﻟﺸﺮﻳﻔﺔ ﺑﺎﻟﺴﻤﺎﺕ ﺍﻻﺗﺼﺎﻑ ﻋﻠﻰﻋﻠـﻰ ﺍﻟﻘﻠـﻮﺏ
ﻭﻣﻘـﺖ ،ﺃﺿـﺪﺍﺩﻫﺎ ﻣﻦ ﻭﺍﻟﻨﻔﻮﺭ ،ﻬﺑﺎ ُﻠﻖﺧ ﻣﻦ ُﺐﺣﻭ ،ﺍﺳﺘﺤﺴﺎﻬﻧﺎ
ﻋﻠـﻰ ﺍﳋﻠـﻖ ﻓﻄـﺮ ﺗﻌﺎﱃ ﺍﷲ ﱠﻥﻓﺈ ،ﻋﻨﻬﻢ ﻭﺍﻟﺒﻌﺪ ﻭﺑﻐﻀﻬﻢ ،ﺃﻫﻠﻬﺎ
ﻛﺄﻏﻠـﺐ ،ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺑﻌﻀﻬﺎ ُﺟﺪﻭ ﺍﻟﱵ ﺍﻟﻄﻴﺒﺔ ﱢﻤﺎﺕﺴﺍﻟ ﺍﺳﺘﺤﺴﺎﻥ
ﺍﻟﻨﱯ ﺫﻛﺮﻫﺎ ﺍﻟﱵ ﺍﻟﻔﻄﺮﺓ ﺧﺼﺎﻝﺑﻘﻮﻟﻪ:»ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﻋﺸﺮ:ﻓﺺ
ﺍﻟ ﻭﺇﻋﻔﺎﺀ ،ﺍﻟﺸﺎﺭﺏﺍﳌـﺎﺀ ﻭﺍﺳﺘﻨﺸﺎﻕ ،ﻭﺍﻟﺴﻮﺍﻙ ،ﻠﺤﻴﺔ،ﻭﻗـﺺ
ﺍﻟﱪﺍﺟﻢ ﻭﻏﺴﻞ ،ﺍﻷﻇﺎﻓﺮ)١(
ﻭﺍﻧﺘﻘﺎﺹ ،ﺍﻟﻌﺎﻧﺔ ﻭﺣﻠﻖ ،ﺍﻹﺑﻂ ،ﻭﻧﺘﻒ
)١
(ﺍﻟﱪﺍﺟﻢ:ﲨﻊ)َﺔﻤُﺟْﺮَﺑ(ﻭﺍﻟﺮﺟﻞ ﺍﻟﻴﺪ ﰲ ﺍﻟﺼﻐﺎﺭ ﺍﻟﻌﻈﺎﻡ ﺃﻭ ﺍﻷﺻﺎﺑﻊ ﻣﻔﺎﺻﻞ ﻭﻫﻲ ،.
21. ﻛﻤ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺎﻝﺍﻟﺸﺮﻳﻌﺔ ٢٤
ﺍﳌﺎﺀ...ﺇﱁ«)١(
ﻭﻫـﺬﻩ ،ﺍﳌﻌـﲎ ﻬﺑﺬﺍ ﻛﺜﲑﺓ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺒﺎﺏ ﻭﰲ ،
ﳛﺎﻓﻆ ﻟﺬﻟﻚ ،ﻟﻪ ﲟﻼﺀﻣﺘﻬﺎ ﻭﻳﺸﻬﺪ ،ﺍﻟﺴﻠﻴﻢ ﺍﻟﻌﻘﻞ ﻳﺴﺘﺴﻴﻐﻬﺎ ﺍﳋﺼﺎﻝ
ﺍﻧﺘﻜ ﻣﻦ ﳜﺎﻟﻔﻬﺎ ﻭﺇﳕﺎ ،ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻘﻼﺀﻓﺎﺳـﺘﻘﺒﺢ ﻓﻄﺮﺗﻪ؛ ﺴﺖ
ﻛﺜﺮﻭﺍ ﻭﻟﻮ ،ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻀﺮﺏ ﻬﺑﺬﺍ ﻋﱪﺓ ﻓﻼ ،ﺍﻟﻘﺒﻴﺢ ﱠﺬﻭﺍﺳﺘﻠ ،ﺍﳊﺴﻦ
ﺗﻌﻤـﻰ ﻭﻟﻜﻦ ،ﺍﻷﺑﺼﺎﺭ ﺗﻌﻤﻰ ﻻ ﻓﺈﻬﻧﺎ ،ﻭﺍﻹﺩﺭﺍﻙ ﺍﳌﻌﺮﻓﺔ ﺯﻋﻤﻮﺍ ﺃﻭ
ﺍﻟﺼﺪﻭﺭ ﰲ ﺍﻟﱵ ﺍﻟﻘﻠﻮﺏ.
ﻭﺑﺎﳉﻤﻠﺔ:
،ﻛﻤﺎﳍﺎ ُﻔﻴﺪﻳ ﺍﳋﺼﺎﻝ ﻫﺬﻩ ﻋﻠﻰ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﺣﺘﻮﺍﺀ ﻓﺈﻥ
ُﺴﺘﻳ ﻣﺎ ﱢﻞﻟﻜ ﻭﺍﻧﺘﻈﺎﻣﻬﺎﻋﻠﻴـﻪ ﺗﺘﻮﻗﻒ ﻣﺎ ﱢﻞﻭﻟﻜ ،ًﺎﻋﻭﺷﺮ ﹰﻼﻋﻘ ﺤﺴﻦ
ﺍﻟﺪﺍﺭ ﻫﺬﻩ ﰲ ﺍﻟﻄﻴﺒﺔ ﺍﳊﻴﺎﺓ.
ﻛﻤﺎ ،ﻭﺍﻟﻘﺮﺑﺎﺕ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺗﺒﻴﲔ ﻋﻠﻰ ﺗﺘﻮﻗﻒ ﱂ ﺍﻟﺸﺮﻳﻌﺔ ﱠﻥﺃ ﻛﻤﺎ
،ﺍﻟﻌﺎﺩﻳﺔ ﺍﻷﻣﻮﺭ ﻹﻳﻀﺎﺡ ﱠﺿﺖﺮﺗﻌ ﺑﻞ ﺍﻟﻨﺎﺱ؛ ﻣﻦ ﺍﻟﻜﺜﲑ ﺫﻟﻚ ﻳﻈﻦ ﻗﺪ
ﺗﻌـﺮﺽ ﺍﻷﻛـﻞ ﺑﺎﺏ ﻓﻔﻲ ،ﻻﺳﺘﻌﻤﺎﳍﺎ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﺼﻔﺔ ﻭﺃﻭﺿﺤﺖ
)١
(ﻣﺴﻠﻢ ﺃﺧﺮﺟﻪ)٣/١٤٣(ﻗﺎﻝ ،ﺍﻟﻔﻄﺮﺓ ﺧﺼﺎﻝ ﺑﺎﺏ ،ﺍﻟﻄﻬﺎﺭﺓ ﻛﺘﺎﺏ ﰲ:ﺑـﻦ ﻗﺘﻴﺒﺔ ﺣﺪﺛﻨﺎ
ﺃﰊ ﺑﻦ ﺑﻜﺮ ﻭﺃﺑﻮ ﺳﻌﻴﺪﻗﺎﻟﻮﺍ ،ﺣﺮﺏ ﺑﻦ ﻭﺯﻫﲑ ﺷﻴﺒﺔ:،ﺯﺍﺋـﺪﺓ ﺃﰊ ﺑﻦ ﺯﻛﺮﻳﺎ ﻋﻦ ﻭﻛﻴﻊ ﺣﺪﺛﻨﺎ
ﻗﺎﻟﺖ ،ﻋﺎﺋﺸﺔ ﻋﻦ ،ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻋﻦ ،ﺷﻴﺒﺔ ﺑﻦ ﻣﺼﻌﺐ ﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:»ﻋﺸﺮ
ﺍﻟﻔﻄﺮﺓ ﻣﻦ:،ﺍﻷﻇـﺎﻓﺮ ﻭﻗـﺺ ،ﺍﳌﺎﺀ ﻭﺍﺳﺘﻨﺸﺎﻕ ،ﻭﺍﻟﺴﻮﺍﻙ ،ﺍﻟﻠﺤﻴﺔ ﻭﺇﻋﻔﺎﺀ ،ﺍﻟﺸﺎﺭﺏ ﻗﺺ
ﻭﺍ ،ﺍﻟﻌﺎﻧﺔ ﻭﺣﻠﻖ ،ﺍﻹﺑﻂ ﻭﻧﺘﻒ ،ﺍﻟﱪﺍﺟﻢ ﻭﻏﺴﻞﺍﳌﺎﺀ ﻧﺘﻘﺎﺹ«.
ﺯﻛﺮﻳﺎ ﻗﺎﻝ:ﻣﺼﻌﺐ ﻗﺎﻝ:ﺍﳌﻀﻤﻀﺔ ﺗﻜﻮﻥ ﺃﻥ ﺇﻻ ،ﺍﻟﻌﺎﺷﺮﺓ ُﺴﻴﺖﻧﻭ.
ﻗﺘﻴﺒﺔ ﺯﺍﺩ:ﻭﻛﻴﻊ ﻗﺎﻝ:ﻳﻌﲏ ﺍﳌﺎﺀ ﺍﻧﺘﻘﺎﺹ:ﺍﻻﺳﺘﻨﺠﺎﺀ.
ﺩﺍﻭﺩ ﺃﺑﻮ ﻭﺃﺧﺮﺟﻪ)٥٣(ﻛﺘﺎﺏ ﰲ:ﻭﺍﻟﺘﺮﻣﺬﻱ ،ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﺍﻟﺴﻮﺍﻙ ﺑﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ)٢٧٥٧(ﰲ
ﺑﺎﺏ ،ﺍﻷﺩﺏ ﻛﺘﺎﺏ:ﻭﺍﻟﻨﺴـﺎﺋﻲ ،ﺍﻷﻇﻔـﺎﺭ ﺗﻘﻠﻴﻢ ﻑ ﺟﺎﺀ ﻣﺎ)٥٠٥٥-٥٠٥٦-٥٠٥٧(ﰲ
ﺑﺎﺏ ،ﺍﻟﺰﻳﻨﺔ ﻛﺘﺎﺏ:ﻭﺃﲪﺪ ،ﺍﻟﻔﻄﺮﺓ)٢٥٠٥١.(
22. ﺍﻟﺸ ﻛﻤﺎﻝ ﺣﻮﻝ ﺭﻓﻴﻌﺔ ﲨﻞﺮﻳﻌﺔ٢٥
ﺍﳍﻴ ﻟﺒﻴﺎﻥ ﺍﻟﺸﺮﻉ،ﺍﻷﻛﻞ ﺣﺎﻝ ﱢﻜﺎﺀﺗﺍﻻ ﻋﻦ ﻓﻨﻬﻰ ﺫﻟﻚ؛ ﰲ ﺍﶈﻤﻮﺩﺓ ﺌﺔ
ﹰﻻﺗﻔـﺎﺅ ﺑﺎﻟﻴﻤﲔ ﺍﻷﻛﻞ ﻭﺷﺮﻉ ،ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺍﻻﻣﺘﻼﺀ ﻳﺮﻳﺪ ﻣﻦ ﻛﻔﻌﻞ
ﺑﺎﻟﺸﻴﻄﺎﻥ ًﺎﻬﺗﺸﺒ ﺑﺎﻟﺸﻤﺎﻝ ﺍﻷﻛﻞ ﻋﻦ ﺍﻟﻨﻬﻲ ﰲ ﻭﺑﺎﻟﻎ ،ﻭﺍﻟﱪﻛﺔ ﺑﺎﻟﻴﻤﻦ
ﻭﺃﻋﻮﺍﻧﻪ..ﺍﻷﻛﻞ ﱠﻥﻓﺈ ﻟﻀﺮﻭﺭﺓ؛ ﺇﻻ ﺃﺻﺎﺑﻊ ﺑﺜﻼﺛﺔ ﺑﺎﻷﻛﻞ ﺟﺎﺀ ﻛﻤﺎ
ﱢﺒُﺴﻳ ﻗﺪ ﱢﻬﺎﻠﻛ ﺑﺎﻟﻴﺪﺐﺍﻟﻄﻌﺎﻡ ﺗﻼﺣﻖﺇﱃ ﱢﻱﺩﻳـﺆ ﻗﺪ ﳑﺎ ،ﳎﺮﺍﻩ ﻋﻠﻰ
ﺍﷲ ﻧﻌـﻢ ﺭﻋﺎﻳﺔ ﺑﺎﺏ ﻣﻦ ﻭﺫﻟﻚ ،ﻟﺼﺎﺣﺒﻪ ﺍﳌﻮﺕ ﱢﺐﺒﻭﻳﺴ ﺑﻞ ﺇﻓﺴﺎﺩﻩ
ﺟﻮﺍﺭﻫﺎ ﻭﺇﺣﺴﺎﻥ..ﻭﻬﻧﻰ ،ﻳﻠﻴﻪ ﱠﺎﳑ ٍﺩﻓﺮ ﱡﻞﻛ ﻳﺄﻛﻞ ﺃﻥ ﺷﺮﻉ ﻭﻫﻜﺬﺍ
ﻭﺳﻂ ﺗﻨـﺰﻝ ﺍﻟﱪﻛﺔ ﱠﻥﺑﺄ ﺫﻟﻚ ﱠﻞﻠﻭﻋ ،ﺍﻟﺼﺤﻔﺔ ﻭﺳﻂ ﻣﻦ ﺍﻷﻛﻞ ﻋﻦ
ﺍﻟﻄﻌﺎﻡ..ﻋﻠﻰ ﺑﺎﻻﺟﺘﻤﺎﻉ ﺃﻣﺮ ﻛﻤﺎ،ﻋﻠﻴـﻪ ﺍﷲ ﺍﺳﻢ ﻭﺫﻛﺮ ،ﺍﻟﻄﻌﺎﻡ
ﺗﻴﺴﲑﻩ ﰲ ﺍﷲ ٍﺔﱠﻨﻣ ﺑﻌﻈﻴﻢ ﺗﺬﻛﲑ ﻓﻴﻪ ﳑﺎ ﺫﻟﻚ ﻭﳓﻮ ،ﺍﻟﺸﺒﻊ ﺑﻌﺪ ﻭﲪﺪﻩ
ﹰﻻﺣـﺎ ﻓﻴـﻪ ﺍﻟﱪﻛﺔ ﺣﻠﻮﻝ ﺍﻟﺼﺪﻕ ﻣﻊ ّﺐﺒُﺴﻳ ﻭﻣﺎ ،ﺫﻟﻚ ﻷﺳﺒﺎﺏ
ﹰﻻﻭﻣﺂ.
ﻭﺍﳌﺴﺘﺤﺴـﻨﺔ ،ﻓﻮﺍﺋﺪﻩ ﱢﻢﳉ ﱢﻨﺔﻤﺍﳌﺘﻀ ُﺮﺏﺸﺍﻟ ﺑﺂﺩﺍﺏ ﺟﺎﺀ ﻭﻫﻜﺬﺍ
ﺍﻟﺸﺮ ﰲ ﱡﺲﻔﺍﻟﺘﻨ ﻋﻦ ﻓﻨﻬﻰ ،ًﺎﻋﻭﺷﺮ ﹰﻼﻋﻘ،ﺍﻟﻄﻌـﺎﻡ ﰲ ﻭﺍﻟـﻨﻔﺦ ،ﺍﺏ
ﺑﺎﻟﺘﻨﻔﺲ ﻭﺃﻣﺮ ،ﻏﲑﻩ ﻋﻠﻰ ﱢﺭﻩﺬُﻘﻴﻓ ﺍﻟﺮﻳﻖ ﻣﻦ ﺷﻲﺀ ﻳﺼﺤﺒﻪ ﺃﻥ ﻛﺮﺍﻫﺔ
ﺍﻟﻌﺐ ﺩﻭﻥ ﺍﻟﺸﺮﺏ ﱢﺺﻭﲟ ،ﺍﻹﻧﺎﺀ ﺧﺎﺭﺝ ﹰﺎﺛﺛﻼ)١(
ﺫﻟـﻚ ﱠﻞﻠﻭﻋ ،ﱠﺓﻮﺑﻘ
ﻭﺃﺑﺮﺃ ﺃﻫﻨﺄ ﺑﺄﻧﻪ.
ﻛﺂﻧﻴﺔ ﻭﺍﻟﺸﺮﺏ ﺍﻷﻛﻞ ﰲ ﺍﺳﺘﻌﻤﺎﳍﺎ ُﺒﺎﺡﻳ ﻻ ﺍﻟﱵ ﻟﻸﻭﺍﱐ ﻭﺗﻌﺮﺽ
ﺃ ﻣﺘﻌﺎﻃﻴﻬﺎ ﱠﺪﻋﻭﺗﻮ ،ﻭﺍﻟﻔﻀﺔ ﺍﻟﺬﻫﺐﻣﻦ ﻓﻴﻬﺎ ِﻤﺎﻟ ﻭﺫﻟﻚ ﺍﻟﻮﻋﻴﺪ؛ ﱠﺪﺷ
ﺍﻟﻔﻘﺮﺍﺀ ﻗﻠﻮﺏ ﻭﻛﺴﺮ ﻭﺍﻹﺳﺮﺍﻑ ﻭﺍﳋﻴﻼﺀ ﺍﻟﻔﺨﺮ.
)١
(ﺍﻟﻌﺐ:ﺗﻨﻔﺲ ﺑﻼ ﻛﺮﻋﻪ ﺃﻭ ﺷﺮﺑﻪ ﺇﺫﺍ ﺍﳌﺎﺀ ﱠﺐَﻋ.