الخليلي - الإخلاص روح العبادة
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اﻹﺧـــﻼص روح اﻟــﻌــﺒــﺎدة ﺳـﻤـﺎﺣـﺔ ﺍﻟـﺸـﻴـﺦ
ﺃﺣـﻤـﺪ ﺑـﻦ ﺣـﻤــﺪ ﺍﻟـﺨـــﻠـﻴـﻠـﻲ ﺍﳌـﻔـﱵ ﺍﻟـﻌـﺎﻡ ﻟـﺴـﻠـﻄـﻨـﺔ ﻋـﻤـﺎﻥ
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ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭﺤﻴﻡ ﺍﻟﻤـﻘـﺩﻤـﺔ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻧﻮﺭ ﺑﺼﺎﺋﺮ ﻋﺒﺎﺩﻩ ﺍﻟﻌﺎﺭﻓﲔ ،ﻭﻃﻬﺮ ﺳﺮﺍﺋﺮ ﺃﻭﻟﻴﺎﺋﻪ ﺍﳌﺨﻠﺼﲔ ،ﺃﲪﺪﻩ ﺗﻌﺎﱃ ﲟﺎ ﻫﻮ ﻟﻪ ﺃﻫﻞ ﻣﻦ ﺍﳊﻤﺪ ﻭﺃﺛﲏ ﻋﻠﻴﻪ ،ﻭﺃﺳﺘﻐﻔﺮﻩ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﻭﺃﺗﻮﺏ ﺇﻟﻴـﻪ ،ﻭﺃﻭﻣـﻦ ﺑـﻪ ﻭﺃﺗﻮﻛﻞ ﻋﻠﻴﻪ ،ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ، ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﺷﻬﺎﺩﺓ ﻣﻦ ﺳﺄﻝ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﻭﻃﻠﺐ ﺍﳋﻼﺹ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴﻨﺎ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﺃﺭﺳﻠﻪ ﺇﱃ ﺧﻠﻘﻪ ﺑـﺸﲑﹰﺍ ﻭﻧـﺬﻳﺮﹰﺍ ﻭﺩﺍﻋﻴﹰﺎ ﺇﱃ ﺍﷲ ﺑﺈﺫﻧﻪ ﻭﺳﺮﺍﺟﹰﺎ ﻣﻨﲑﺍﹰ ،ﻓﺒﻠﻎ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺃﺩﻯ ﺍﻷﻣﺎﻧﺔ ،ﻭﻧﺼﺢ ﺍﻷﻣﺔ ،ﻭﻛﺸﻒ ﺍﻟﻐﻤﺔ، ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ﻭﻋﻠﻰ ﺗﺎﺑﻌﻴﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ،
ﺃﻣﺎ ﺑﻌﺪ؛؛؛
ﻓﻴﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻀﻴﻠﺔ ﻣﺸﺎﺋﺦ ﺍﳌﻌﻬﺪ) (١ﺍﻟﻜﺮﺍﻡ ،ﺃﻳﻬﺎ ﺍﻷﺑﻨﺎﺀ ﺍﻟﻄﻠﺒـﺔ ﺍﻷﻋـﺰﺍﺀ ،ﺃﻳﻬـﺎ ﺍﻹﺧﻮﺍﻥ ﺍﳊﻀﻮﺭ ﲨﻴﻌﺎﹰ ،ﺇﺎ ﻟﻔﺮﺻﺔ ﺳﻌﻴﺪﺓ ﺃﻥ ﻧﻠﺘﻘﻲ ﰲ ﻫﺬﺍ ﺍﳌﺮﻛﺰ ﺍﻹﺷﻌﺎﻋﻲ ،ﻭﻟﻜﻦ ﺍﶈﻨـﺔ ﺑﻘﺪﺭ ﺍﳌﻨﺤﺔ ،ﺫﻟﻚ ﻷ ﹼﻥ ﺣﺪﻳﺚ ﺍﻟﻠﻴﻠﺔ ﻋﺴﲑ ﻋﻠ ﻲ ،ﻓﻘﺪ ﻛﻨﺖ ﺃﲤﲎ ﺃﻥ ﺃﲰﻌﻪ ﻣـﻦ ﻏـﲑﻱ ،ﻭﺃﻥ ﺃﺳﺘﻔﻴﺪ ﻣﺎ ﻳﺴﺘﻔﻴﺪﻩ ﺍﳊﺮﻳﺼﻮﻥ ﻋﻠﻰ ﺗﺘﺒﻊ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻭﺍﺳﺘﻘﺼﺎﺀ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﻭﺇﻧﲏ -ﻭﺟﻼﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ -ﻷﺟﺪﱐ ﺃﻗﻠﹼﻜﻢ ﺃﻫﻠﻴﺔ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﺟﻮﻫﺮ ﺍﻹﺳﻼﻡ ،ﻭﺳﺮ ﺭﺳﺎﻻﺕ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﱵ ﺑﻌﺚ ﺎ ﺍﳌﺮﺳﻠﲔ ،ﻓﻤﺎﺫﺍ ﻋﺴﻰ ﺃﻥ ﺃﻗـﻮﻝ؟ ﻭﺇﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻣﻦ ﻳﺘﻜﻠﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﺒﻪ ﻳﻔﻴﺾ ﺇﺧﻼﺻﺎﹰ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﻣـﺸﺎﻋﺮﻩ ﻛﻠﻬﺎ ﺗﺘﺪﻓﻖ ﺑﺪﺍﻓ ﹴﻊ ﻣﻦ ﺭﻛﻴﺰﺓ ﺍﻹﺧﻼﺹ ﰲ ﻧﻔﺴﻪ ،ﻓﺄﺳﺄﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻌﻮﻥ ﻭﺍﻟﺘﻮﻓﻴﻖ. ) (١ﻫﺬﻩ ﺍﶈﺎﺿﺮﺓ ﺃﻟﻘﺎﻫﺎ ﲰﺎﺣﺘﻪ ﰲ ﻣﻌﻬﺪ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺸﺮﻋﻲ ) .ﻣﺮﺍﺟﻌﻪ (
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ﻻ ﺭﻳﺐ ﺃﻥ ﺍﻹﺧﻼﺹ ﻫﻮ ﺭﻭﺡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﻤﻞ ،ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﺍﳉﺜﺚ ﺑﺪﻭﻥ ﺃﺭﻭﺍﺣﻬﺎ ﺗﻜﻮﻥ ﻫﺎﻣﺪﺓ ﻣﺘﻌﻔﻨﺔ ﻓﺎﺳﺪﺓ ،ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﺇﻥ ﲡﺮﺩ ﻣﻦ ﺍﻹﺧﻼﺹ ﻛﺎﻥ ﻧﺘﻨﹰﺎ ﻗﺬﺭﹰﺍ ﺑﻞ ﻛﺎﻥ ﺃﺷﺪ ﻧﺘﻨﹰﺎ ﻭﺃﻗﺒﺢ ﻣﻈﻬﺮﹰﺍ ﻣﻦ ﺍﳉﺜﺔ ﺍﻟﱵ ﺗﻔﻘﺪ ﺍﻟﺮﻭﺡ ،ﺫﻟﻚ ﻷﻥ ﻗﻴﻤﺔ ﺍﻟﻌﻤﻞ ﺇﺧﻼﺻﻪ.
ﺘﻌﺭﻴﻑ ﺍﻹﺨﻼﺹ
ﻭﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ ﻣﺼﺪﺭ :ﺃﺧﻠﺺ؛ ﳜﻠﺺ :ﲟﻌﲎ ﺟﻌﻞ ﺍﻟﺸﻲﺀ ﺧﺎﻟﺼﺎﹰ ،ﻭﺣﻘﻴﻘﺘﻪ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻴﺴﺖ ﺑﻌﻴﺪﺓ ﻣﻦ ﺣﻘﻴﻘﺘﻪ ﺍﻟﻠﻐﻮﻳﺔ ،ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻋﺮﻓﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻋﺮﻓـﻪ؛ ﺑﺄﻧـﻪ
)ﺗﺼﻔﻴﺔ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺷﻮﺍﺋﺐ ﹸﻗﺼﺪ ﺎ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ( ﺃﻱ ﻣـﻦ ﺃﻥ ﻳﻘـﺼﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻟﻪ ﺃﻱ ﻏﺮﺽ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﻮﻳﺔ.
ﺍﻹﺨﻼﺹ ﻋﻨﺩ ﺍﻟﺼﻭﻓﻴﺔ
ﺑﻞ ﺟﺎﻭﺯ ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ)(١؛ ﺇﱃ ﺟﻌﻞ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﺃ ﹼﻻ ﻳﺒﺘﻐﻲ ﺑﻪ ﺻﺎﺣﺒﻪ ﺃﺟﺮﹰﺍ
ﺣﱴ ﰲ ﺍﻵﺧﺮﺓ؛ ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺭﻭﱘ)- (٢ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺼﻮﻓﻴﺔ -ﺃﻧﻪ ﻗﺎﻝ) :ﺍﻹﺧﻼﺹ ﺃﻻ ﺗﺒﺘﻐﻲ ﺑﺎﻟﻌﻤﻞ ﻧﻔﻌﹰﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ،ﻭﻻ ﺣﻈﹰﺎ ﻋﻨﺪ ﺍﻟـ ﻤﻠﹶﻜﲔ(. ﻭﳓﻦ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﺠﺎﺳﺮ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻛﻴﻒ؟ ﻭﳓﻦ ﻧﺮﻯ ﺍﳊﺾ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﺑﺘﻐﺎﺀ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻋﺪ ﺧﲑ ﺧﻠﻘﻪ ﺃﲨﻌـﲔ، ﺍﻷُﻭﻟﹶﻰ()ﺍﻟﻀﺤﻰ(٤
ﻭﺑﺸﺮﻩ ﲝﺴﻦ ﺍﳌﺂﻝ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﺣﻴﺚ ﻗﺎﻝ ﻟﻪ) :ﻭﻟﹶﻶﺧﺮ ﹸﺓ ﺧْ ﻴﺮٌ ﻟﹶﻚ ﻣ ﻦ ﻭﻭﺻﻒ ﻣﻦ ﺧﻠﻘﻪ ﺑﺄﻢ ﻳﺪﻋﻮﻧﻪ ﺭﻏﺒﹰﺎ ﻭﺭﻫﺒﺎﹰ ،ﻭﻫﺬﺍ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻳﻌﲏ ﺃﻥ ﻳﺘﻌﻠﻖ ﺍﻟﻌﺒﺪ ﺑﺎﷲ ﺗﻌﺎﱃ
) (١ﺍﻟﺘﺼﻮﻑ ﰲ ﺍﻷﺻﻞ :ﻫﻮ ﺗﺼﻔﻴﺔ ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﻛﺪﺍﺭﻫﺎ ﺍﳊﺎﺟﺒﺔ ﳍﺎ ﻋﻦ ﺍﻟﺘﺰﻛﻴﺔ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﻫﻮ ﺍﳌﺴﻤﻰ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺑـ"ﺍﻟﺴﻠﻮﻙ" ﻭﻫﻮ ﺗﺮﺑﻴﺔ ﻧﻔﺴﻴﺔ ﻳﺘﻤﺘﻊ ﺎ ﺃﻫﻞ ﺍﳊﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ،ﻭﻟﻜﻨﻬﺎ ﺑﺮﺯﺕ ﺑﻮﺿﻮﺡ ﰲ ﻣﺆﻟﻔﺎﺕ ﺃﰊ ﻧﺒﻬﺎﻥ ﺍﳋﺮﻭﺻﻲ ﻭﺗﻼﻣﻴﺬﻩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻭﺃﻣﺎ ﺍﻟﺘﺼﻮﻑ ﺍﳌﻨﺘﺸﺮ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻣﺜﻞ ﺍﻟﻄﻮﺍﻑ ﻋﻠﻰ "ﺍﻟﻮﱄ" ﺃﻭ ﻗﱪﻩ؛ ﻭﻣﺜﻞ ﺣﻠﻘﺎﺕ ﺍﻟﺮﻗﺺ ﻭﺍﻹﻧﺸﺎﺩ؛ ﻭﻟﺒﺲ ﺍﻟﺮﻗﻊ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻭﺇﺭﺳـﺎﻝ ﺍﻟﺸﻌﻮﺭ ﻭﺍﳍﻴﺎﻡ ﺑﺒﻌﺾ ﺍﻟﺸﻌﻮﺫﺍﺕ ،ﻓﻬﻮ ﻣﻦ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ﻭﱂ ﻳﺆﺛﺮ ﻋﻦ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) .ﻣﺮﺍﺟﻌﻪ( ) (٢ﻫﻮ ﺭﻭﱘ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺭﻭﱘ ،ﺻﻮﰲ ﺷﻬﲑ ،ﻣﻦ ﺃﺟﻠﹼﺔ ﻣﺸﺎﻳﺦ ﺑﻐﺪﺍﺩ ،ﻣﻦ ﻛﻼﻣﻪ ) ﺍﻟﺼﱪ ﺗﺮﻙ ﺍﻟـﺸﻜﻮﻯ ،ﻭﺍﻟﺮﺿـﻰ ﺍﺳـﺘﻠﺬﺍﺫﹰﺍ ﺑﺎﻟﺒﻠﻮﻯ ( ﺗﻮﰲ ﻋﺎﻡ ٣٣٠ﻫـ ) ﻣﺮﺍﺟﻌﻪ ( ٣
ﺧﻮﻓﹰﺎ ﻣﻦ ﻋﻘﺎﺑﻪ ،ﻭﻃﻤﻌﹰﺎ ﰲ ﺛﻮﺍﺑﻪ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻌﻈﻤﹰﺎ ﳉـﻼﻝ ﺍﷲ ﺗﻌـﺎﱃ ﺑﻌﺒﺎﺩﺗﻪ ،ﻭﻣﺴﺘﺸﻌﺮﹰﺍ ﻋﻈﻢ ﻧﻌﻤﺔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻪ ،ﻭﺃﻧﻪ ﻳﺮﻳﺪ ﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺷﻜﺮ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ،ﻭﻟﻜﻦ ﺣﻈﻮﻅ ﺍﻵﺧﺮﺓ ﻫﻲ ﻧﻌﻤﺔ ﻣﻌﺮﻭﺿﺔ ﻣﻦ ﻗﺒﻞ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌـﺎﱃ ﻋﻠـﻰ ﻋﺒـﺎﺩﻩ ﺍﳌﺨﻠﺼﲔ ،ﻓﺠﺪﻳﺮ ﺇﺫﹰﺍ ﺑﺎﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺮﻏﺐ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ) ﻭﻣﺎ ﻋْ ﻨﺪ ﺍﷲِ ﺧْ ﻴﺮٌ ﻭﺃﹶ ْﺑﻘﹶﻰ(. (٦٠ﻋﻠﻰ ﺃﻥ ﺧﲑ ﺣﻆ ﻳﻨﺎﻟﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻵﺧﺮﺓ ﻫﻮ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋ ﺰ ﻭﺟـﻞ ،ﻛﻤـﺎ ﻳﻘـﻮﻝ ﺍﷲ
)ﺍﻟﻘﺼﺺ
ﺿﻮﺍﻥﹲ ﻣﻦ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﻭﺭﹺ ْ
ﺃﻛﺒﺮ().ﺍﻟﺘﻮﺑﺔ (٧٢
ﳉﻨﻴﺪ)) :(١ﺍﻹﺧﻼﺹ ﺳﺮ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻪ ﻣﻠﻚ ﻓﻴﻜﺘﺒـﻪ ،ﻭﻻ ﺷـﻴﻄﺎﻥ ﻭﻗﺎﻝ ﺍ ﹸ ﻓﻴﻔﺴﺪﻩ ،ﻭﻻ ﻳﻨﺎﻟﻪ ﻫﻮﻯ ﻓﻴﻤﻴﻠﻪ( ﻭﻟﻌ ﹼﻞ ﻫﺬﺍ ﻣﺄﺧﻮﺫ ﻣﻦ ﺑﻌﺾ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻘﺪ ﺭﺃﻳﺖ ﺍﻟﻘﺮﻃﱯ ﺫﻛﺮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺫﻛﺮﻫـﺎ ﺃﺑـﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻘﺸﲑﻱ؛ ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻘﺮﻃﱯ ﳍﺎ ﺳﻨﺪﹰﺍ -ﻭﻫﻲ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ:
))ﺳﺄﻟﺖ ﺟﱪﻳﻞ ﻋﻦ ﺍﻹﺧﻼﺹ(( ﻓﻘﺎﻝ)) :ﺳﺄﻟﺖ ﺭﺏ ﺍﻟﻌﺰﺓ ﻭﺍﳉﻼﻝ ﻋﻦ ﺍﻹﺧﻼﺹ(( ﻓﻘﺎﻝ: ))ﻫﻮ ﺳﺮ ﻣﻦ ﺳﺮﻱ ،ﺃﺧﺘﺺ ﺑﻪ ﻣﻦ ﺃﺣﺒﺒﺖ ﻣﻦ ﻋﺒﺎﺩﻱ((. ﻭﻟﻌﻞ ﺍﶈﻘﻖ ﺍﳋﻠﻴﻠﻲ) (٢ﻳﺸﲑ ﺇﱃ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻗﺎﻝ: ﻱ ﺑﻴﻨﻪ ﲞﻠﻮ ﺓ ﱄ ﻋﺒﺪ ﻭﺳ ﺮ
ﻭﺑﻴﲏ ﻋﻦ ﺍﻷﻣﻼﻙ ﻭﺍﻟﺮﺳﻞ ﹸﻛﺘﻤﺎ
ﻭﻣﻌﲎ ﺫﻟﻚ؛ ﺃﻥ ﺍﻹﺧﻼﺹ ﺻﻠﺔ ﻣﺎ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ﻣﻠﻚ ﻣﻘﺮﺏ، ﺺ ﻣﻦ ﻳﺸﺎﺀ ﲟﺎ ﻳﺸﺎﺀ. ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ ،ﻭﺇﳕﺎ ﻫﻲ ﺻﻠﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،ﻭﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﳜﺘ
) (١ﻫﻮ ﺍﳉﻨﻴﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﻨﻴﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﻭﻟﺪ ﺑﺒﻐﺪﺍﺩ ﻭﺗﻮﰲ ﺎ ﻋﺎﻡ ٢٩٧ﻫـ ،ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻛﺒﲑﺍﹰ ،ﲤﻴﺰﺕ ﻃﺮﻳﻘﺘﻪ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺎﳋﻠﻮ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺬﻣﻴﻤﺔ ﻭﺷﺒﻪ ﻏﻼﻢ ،ﻟﻪ ﺭﺳﺎﻟﺔ ﺍﲰﻬﺎ "ﺩﻭﺍﺀ ﺍﻷﺭﻭﺍﺡ" ﻭﻟﻪ ﺭﺳﺎﺋﻞ ﺃﺧﺮﻯ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻹﻧﺸﺎﺩ ﻭﳓﻮﻫﺎ ) .ﻣﺮﺍﺟﻌﻪ ( ) (٢ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺮﺿﻲ ﺳﻌﻴﺪ ﺑﻦ ﺧﻠﻔﺎﻥ ﺍﳋﻠﻴﻠﻲ ،ﻭﻟﺪ ﺑﺒﻮﺷﺮ ﻋﺎﻡ ١٢٣٦ﻫـ ،ﻭﻫﻮ ﺃﺣﺪ ﺗﻼﻣﻴﺬ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺮﺑﺎﱐ ﻧﺎﺻﺮ ﺑﻦ ﺃﰊ ﻧﺒﻬﺎﻥ ﺍﳋﺮﻭﺻﻲ، ﻭﻳﻨﺘﻤﻲ ﺇﱃ ﻣﺪﺭﺳﺔ ﺃﰊ ﻧﺒﻬﺎﻥ ﰲ ﳎﺎﻝ ﺇﺑﺮﺍﺯ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ،ﻟﻪ ﲢﻘﻴﻘﺎﺕ ﻣﻌﻤﻘﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ،ﻭﻟـﻪ ﻣـﺼﻨﻔﺎﺕ ﻭﻗـﺼﺎﺋﺪ ﰲ ﺍﻟﺴﻠﻮﻙ ،ﻣﻦ ﺃﺷﻬﺮ ﻣﺼﻨﻔﺎﺗﻪ "ﲤﻬﻴﺪ ﻗﻮﺍﻋﺪ ﺍﻹﳝﺎﻥ" ﻭ"ﻣﻘﺎﻟﻴﺪ ﺍﻟﺘﺼﺮﻳﻒ" ﻭ"ﻣﻈﻬﺮ ﺍﳋﺎﰲ ﺍﳌﻀﻤﻦ ﺍﻟﻜﺎﰲ ﰲ ﻋﻠﻤﻲ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ" ،ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺳﻨﺔ ١٢٨٨ﻫـ ) .ﻣﺮﺍﺟﻌﻪ ( ٤
ﺍﻹﺨﻼﺹ ﺭﻭﺡ ﺍﻟﺩﻴﻥ
ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﺧﻼﺹ ﻫﻮ ﺭﻭﺡ ﻫﺬﺍ ﺍﻟـﺪﻳﻦ، ﺫﻟﻚ ﻷﻥ ﻛﺘﺎﺏ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﺟﺎﺀ ﺩﺍﻋﻴﹰﺎ ﺇﱃ ﻣﻠﺔ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﺍﺳﺘﺴﻼﻡ ﺍﻟﻌﺒـﺪ ﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﺑﺄﻥ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﻋﺰ ﻭﺟﻞ ﻗﻠﺒﻪ ﻭﻋﻘﻠﻪ ﻭﺟﺴﻤﻪ ﻭﺭﻭﺣﻪ ﻭﺿﻤﲑﻩ ﻭﻏﺮﺍﺋﺰﻩ ،ﻭﻗﺪ ﻋﺒﺮ ﺍﻟﺪﱢﻳﻦ)(ﺍﻟﺒﻴﻨﺔ(٥٩
ﺍﳊﻖ ﻋﺰ ﻭﺟﻞ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ) :ﻭﻣﺎ ﹸﺃﻣﺮُﻭﺍ ﺇﹺﻻﹼ ﻟﻴْ ﻌُﺒﺪُﻭﺍ ﺍﷲَ ُﻣ ْﺨﻠﺼﻴﻦ ﻟﹶ ُﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ؛ ﺇﻻ ﰲ ﺃﻧﻪ ﺣﻘﻴﻘﺘﻪ ﻳﺸﻤﻞ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ،ﺇﺫ ﻫﺬﺍ ﺃﻣـﺮ ﺭﺑﺎﱐ ﻻ ﳜﺘﺺ ﺑﻪ ﺃﺣﺪ ﺩﻭﻥ ﺃﺣﺪ.
ﺕ ﺃﻥ ﺃﻋﺒﺪ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳜﺎﻃﺐ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﻮﻟﻪ) :ﻗﻞ ﺇﻧﻲ ﹸﺃﻣﺮ ُ
ﺍﷲَ ُﻣﺨﻠﺼﺎﹰ ﻟﹶ ُﻪ ﺍﻟﺪﱢﻳﻦ) (ﺍﻟﺰﻣﺮ (١١ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ) :ﻗﻞﹺ ﺍﷲَ ﺃﻋﺒ ُﺪ ﻣُﺨﻠﺼﺎﹰ ﻟﻪ ﺩﻳﻨﹺﻲ(
)ﺍﻟﺰﻣﺮ
(١٤ﻓﺈﺫﹰﺍ ﺍﻷﻣﺮ ﺑﺎﻹﺧﻼﺹ ﻭﺟﻪ ﺇﱃ ﺧﲑ ﺧﻠﻖ ﺍﷲ؛ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺍﻟـﺬﻱ ﻫﻮ ﺃﺭﻗﻰ ﺍﻟﻨﺎﺱ ﺫﺭﻭﺓ ﰲ ﺍﳋﲑ ،ﻭﻻ ﻳﻄﺎﻭﻟﻪ ﺃﺣﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﻹﺨﻼﺹ ﻓﻲ ﺍﻟﻌﻤل ﻭﺍﻟﻌﺒﺎﺩﺓ
ﻓﺎﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﺇﳕﺎ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ﻭﺟﻮﻫﺮﻩ ﻭﺳﺮﻩ ،ﻭﺫﻟﻚ ﺑﺄ ﹼﻻ ﻳﺘﻌﻠﹼﻖ ﺍﻟﻌﺒﺪ - ﻋﻨﺪﻣﺎ ﻳﻌﻤﻞ ﺃﻱ ﻋﻤﻞ -ﺑﺄﻱ ﻏﺮﺽ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﳕﺎ ﻳﺮﻳﺪ ﺑﻌﻤﻠﻪ ﺫﻟﻚ ﻭﺟﻪ ﺍﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻻ ﻳﻌﻤﻞ -ﺃﻱ ﻋﻤﻞ -ﻣﺮﺍﻋﻴﹰﺎ ﻓﻴﻪ ﺃﻱ ﺃﺣﺪ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﻣﻬﻤﺎ ﻋﻼ ﺷﺄﻧﻪ ،ﻭﻋﻈﻢ ﻗﺪﺭﻩ، ﺫﻟﻚ ﻷﻥ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﻻ ﳝﻠﻜﻮﻥ ﻧﻔﻊ ﺃﺣﺪ ﻭﻻ ﺿﺮﻩ ،ﻭﻻ ﳝﻠﻜﻮﻥ ﻷﻱ ﺃﺣﺪ ﺷﺮﻭﻯ ﻧﻘﲑ) (١ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ،ﻭﺇﳕﺎ ﺍﳌﻠﻚ ﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺼﺮﻑ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﲟﺎ ﻳﺸﺎﺀ ،ﻓﺎﻟﻌﺒﺪ ﻫﻮ ﻋﺒﺪ ﺍﷲ ،ﻭﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳜﻠﺺ ﻫﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﺍﻟﻌﺒﺎﺩﺓ) (٢ﺇﳕﺎ ﻫﻲ ﺿﺮﻳﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻀﺮﻳﺒﺔ ﷲ ﺍﳋﺎﻟﻖ ﻭﺣﺪﻩ؛ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ. ) (١ﰲ ﺍﻟﻜﻼﻡ) :ﻭﻻ ﳝﻠﻚ ﺷﺮﻭﻯ ﻧﻘﲑ( ﺃﻱ ﻣﻌﺪﻡ) .ﻣﺮﺍﺟﻌﻪ( ) (٢ﻳﻌﺘﻘﺪ ﺍﻟﺒﻌﺾ ﺑﺄﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻫﻲ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﻟﻺﻧﺴﺎﻥ ،ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻫﻲ ﺻﻔﺔ ﺣﺘﻤﻴﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﻛﺎﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﺇﻥ ﱂ ﻳﺘﺠﻪ ﺎ ﺇﱃ ﺧﺎﻟﻘﻪ ﺟﻞ ﻭﻋﻼ ﻓﺈﻧﻪ ﺳﻴﺘﻮﺟﻪ ﺎ ﺇﱃ ﻏﲑﻩ ﻛﺎﻟﺒﺸﺮ ﺃﻭ ﺍﳊﺠﺮ ﺃﻭ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮﻯ ،ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ؛ ﻓﺈﻥ ﻣﻼﺣﺪﺓ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻗﺪ ﺗﻨﻜﺮﻭﺍ ﻟﻸﺩﻳﺎﻥ ٥
ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ –ﺃﺣﺪ ﻣﻔﺴﺮﻱ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ -ﺃﻧﻪ ﻓﺴﺮ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﺷﺮﻉ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﺪﱢﻳﻦﹺ ﻣﺎ ﻭﺻﱠﻰ ﺑﹺﻪ ﻧُﻮﺣﺎﹰ ﻭﺍﻟﺬﻱ ﺃﹶ ْﻭﺣْ ﻴﻨﺎ ﺇﹺﻟﹶ ْﻴﻚ ﻭﻣﺎ ﻭﺻﱠـ ْﻴﻨﺎ
ﻥ ﺃﻗﻴﻤُﻮﺍ ﺍﻟـﺪﱢﻳﻦ ﻭﻻﹶَ ﺗﺘﻔﹶﺮﱠﻗﹸـﻮﺍ ﻓﻴـﻪ( ﺑﹺﻪ ﺇﹺ ْﺑﺮﺍﻫﻴﻢ ﻭﻣُﻮﺳﻰ ﻭﻋﻴﺴﻰ ﺃ ﹾ
)ﺍﻟـﺸﻮﺭﻯ (١٣
ﺑﺎﻹﺧﻼﺹ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺒﻌﻴﺪ؛ ﻓﺈﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺷﺮﻉ ﻟﻠﻨﺎﺱ ﲨﻴﻌﹰﺎ ﺩﻳﻨﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﺍﻟﺘﺎﻡ ﻷﻣﺮ ﺍﷲ ،ﻭﺍﻻﻧﻘﻴﺎﺩ ﳊﻜﻤﻪ ،ﻭﺍﻹﺫﻋﺎﻥ ﻟﻄﺎﻋﺘﻪ. ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﺕ؛ ﺑﺄﻥ ﺍﻻﺳﺘﺴﻼﻡ ﺇﳕﺎ ﻫﻮ ﺍﺳﺘﺴﻼﻡ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ
ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﻀﻤﲑ ﻭﺍﻟﻐﺮﺍﺋﺰ ﲝﻴﺚ ﺗﻜﻮﻥ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻫﺬﻩ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ، ﺫﻟﻚ ﻷﻥ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ ﻳﻘﻮﻝ ) :ﹸﻗ ﹾﻞ ﺇﹺﻧﱠﻨﹺﻲ ﻫﺪﺍﻧﹺﻲ ﺭﺑﱢﻲ ﺇﹺﻟﹶﻰ ﺻﺮﺍﻁٍ ُﻣ ْﺴﺘﻘﻴﻢﹴ ﺩﻳﻨﺎﹰ ﻗﻴﻤﺎﹰ ﻣﻠﹶﺔﹶ ﺇﹺ ْﺑﺮﺍﻫﻴﻢ ﺣﻨﹺﻴﻔﺎﹰ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻣﻦ ﺍﻟ ُﻤ ْﺸﺮﹺﻛﻴﻦ ⎯ﻗﹸﻞ ﺇﹺﻥﱠ ﺻﻠﹶﺎﺗﻲ ﻭﻧُـ ُﺴﻜﻲ ﻭﻣْ ﺤﻴـﺎﻱ
ﺴﻠﻤﻴﻦ)(⎯ﺍﻷﻧﻌـﺎﻡ ﺍ ﹾﻟ ُﻤ ْ
ﺕ ﻭﺃﻧﺎ ﺃﻭﱠ ﹸﻝ ﻭﻣﻤﺎﺗﻲِﷲِ ﺭﺏﹺ ﺍ ﹾﻟﻌﺎﻟﹶﻤﻴﻦ ⎯ﻻ ﺷﺮﹺﻳﻚ ﻟﹶ ُﻪ ﻭﺑﹺﺬﹶﻟﻚ ﹸﺃﻣﺮ ُ (١٦٣-١٦١ﻓﺎﻹﺳﻼﻡ –ﺇﺫﹰﺍ -ﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻼﺓ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺴﻚ –ﺍﻟـﺬﻱ ﻫﻮ ﺍﻟﺬﺑﺢ؛ ﻭﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻠﻌﺒﺎﺩ -ﷲ ﻋ ﺰ ﻭﺟﻞ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﳊﻴﺎﺓ ﻟﻪ ﺗﻌﺎﱃ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻤﺎﺕ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﺧﻼﺹ. ﺇﻥ ﲨﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﺘﺤﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺍﻷﺭﺽ، ﻭﻟﻮﺻﻞ ﺍﻟﻌﺒﺎﺩ ﺑﺎﷲ ﻋ ﺰ ﻭﺟﻞ ﻣﻦ ﺧﻼﻝ ﺃﻭﺍﻣﺮﻩ ﻭﻓﺮﺍﺋﻀﻪ ،ﻫﺬﻩ ﺍﻟﺮﺳﺎﻻﺕ ﲨﻴﻌﹰﺎ ﺍﻟﺘﻘـﺖ ﻋﻠـﻰ
ﺪ ﺑﻌ ﹾﺜﻨﺎ ﻓـﻲ ﻛﹸـﻞﹺ ﹸﺃﻣـﺔٍ ﺭﺳُـﻮﻻﹰ ﺃﹶﻥ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ،ﻓﺎﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ) :ﻭﻟﹶﻘﹶ ْ ﺍ ْﻋُﺒﺪُﻭﺍ ﺍﷲَ ﻭﺍ ْﺟﺘﻨﹺﺒُﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ) (ﺍﻟﻨﺤﻞ (٣٦ﻭﻳﻘﻮﻝ) :ﻭﻣﺎ ﺃ ْﺭﺳ ﹾﻠﻨﺎ ﻣﻦ ﻗﹶ ْﺒﻠﻚ ﻣﻦ ﺭﺳُﻮﻝﹴ ﺇﹺﻻ ﻧُﻮﺣﻲ ﺇﹺﻟﹶ ْﻴﻪ ﺃﹶﻧﱠ ُﻪ ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻻ ﺃﹶﻧﺎ ﻓﹶﺎ ْﻋُﺒﺪُﻭﻥ) (ﺍﻷﻧﺒﻴﺎﺀ (٢٥ﻓﺎﻟﻌﺒﺎﺩﺓ ﺍﳋﺎﻟﺼﺔ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌـﺎﱃ ﺗﻌﲏ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﳐﻠﺼﹰﺎ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺳﺮﻩ ﻭﺟﻬﺮﻩ ،ﻻ ﻳﺒﺘﻐﻲ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤـﺎﻝ ﺇﻻ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ.
ﺍﳌﺨﺘﻠﻔﺔ ،ﻟﻜﻨﻬﻢ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻓﻘﺪﺳﻮﺍ ﻣﺎﺭﻛﺲ ﻭﻟﻴﻨﲔ ﻭﺳﺘﺎﻟﲔ ﻭﳓﻮﻫﻢ ،ﻭﺳﺎﻗﺘﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﲟـﺎ ﻛﺘـﺐ ﻣﺎﺭﻛﺲ ﻭﻣﺎﻭ ﻭﻏﲑﳘﺎ) .ﻣﺮﺍﺟﻌﻪ( ٦
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻳﻘﻒ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﲬﺲ ﻣﺮﺍﺕ ﻋﻠﻰ ﺍﻷﻗﻞ ﺑﲔ ﻳـﺪﻱ ﺍﷲ ﺗﺒـﺎﺭﻙ ﺪ ﻭﺇﹺﻳﱠـﺎﻙ ﻭﺗﻌﺎﱃ ،ﻳﻜﺮﺭ -ﰲ ﻛﻞ ﻣﺮﺓ ﻳﻘﻔﻬﺎ -ﻋﺪﺓ ﻣﺮﺍﺕ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ) :ﺇﹺﻳﱠـﺎﻙ ﻧْ ﻌﺒُـ ُ ﻧْ ﺴﺘﻌﻴ ُ ﻦ()ﺍﻟﻔﺎﲢـﺔ (٥ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﻗﻮﻟﻪ ،ﻓﺈﻧﻪ ﳜﺎﻃﺐ ﻣﻦ ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ؛ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﻟﺴﺮﺍﺋﺮ ﻛﺎﻟﻌﻼﻧﻴﺔ؛ ﻭﻳﻌﻠﻢ ﻣﺎ ﳜﺘﻠﺞ ﺑﲔ ﺣﻨﺎﻳـﺎ ﺿـﻤﲑﻩ، ﻭﳛﻴﻂ ﺑﻜﻞ ﻣﺎ ﻳﻜﺘﻨﻔﻪ ﺳﺮﻩ ،ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺭﻙ ﺑﺄﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺇﳕﺎ ﻫﻮ ﻣﻮﺟﻪ ﷲ ،ﻓﺈﻥ ﻛﺎﻥ - ﰲ ﺃﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻌﻤﻠﻬﺎ -ﻳﺒﺘﻐﻲ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﺈﻥ ﺫﻟﻚ ﻳﻨﺎﰲ ﻫـﺬﺍ ﺪ( ﻭﻫﺬﺍ ﺣﺼﺮ؛ ﺣﺼﺮ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺫﺍﺕ ﺍﳊﻖ ﻋ ﺰ ﻭﺟـﻞ ،ﺇﺫ ﺍﻟﻘﻮﻝ ،ﺇﺫ ﻫﻮ ﻳﻘﻮﻝ) :ﺇﹺﻳﱠﺎﻙ ﻧْ ﻌُﺒ ُ ﺗﻘﺪﱘ ﺍﳌﻌﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ،ﻓﻤﻌﲎ ﺫﻟﻚ؛ ﻻ ﻧﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻙ ،ﻭﻟﺌﻦ ﻛﺎﻥ ﻳﺒﺘﻐﻲ ﺬﻩ
ﺍﻟﻌﺒﺎﺩﺓ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؛ ﻓﻤﺎﺫﺍ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺮﻩ؟.
ﻫـل ﺍﻟﺭﻴـﺎﺀ ﺸـﺭﻙ؟
ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻴﻦ ﰲ ﳏﻜﻢ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﻋﺪﻡ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ -ﺃﻱ ﺍﻟﺮﻳﺎﺀ -ﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﻹﺷﺮﺍﻙ ،ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ) :ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُﻮ ﹾﺍ ﻟﻘﹶﺎﺀَ ﺭﺑﱢﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻـﺎﻟﺤﺎﹰ ﻭﻻ ُﻳ ْﺸﺮﹺ ْ ﻙ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ(. ﺍﳌﻔﺴﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻨﻮﻥ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ؛ ﻭﻳﺮﺑﻄﻮﻥ ﰲ ﺗﻔﺴﲑﻫﻢ ﺑﲔ ﺍﻵﻳﺎﺕ ﻭﺃﺳﺒﺎﺏ ﻧﺰﻭﳍﺎ، ﺫﻛﺮﻭﺍ ﺃﺳﺒﺎﺑﹰﺎ ﻣﺘﻌﺪﺩﺓ ﻟﱰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻛﺮ :ﺑﺄﺎ ﻧﺰﻟﺖ ﰲ ﺍﻟﺮﺟﻞ ﺍﻟـﺬﻱ ﻳﻌﻤﻞ ﺍﻟﻌﻤﻞ ﻟﻮﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﺈﺫﺍ ﺍﻃﹼﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﺳﺮﻩ ﺫﻟﻚ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﺑﺄـﺎ ﻧﺰﻟﺖ ﰲ ﺍﻟﺬﻱ ﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﲰﻊ ﺛﻨﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻭﺷﻜﺮﻫﻢ ﻟﻪ ﻋﻠﻰ ﺍﳉﻬـﺎﺩ ﺍﻧﺸﺮﺡ ﺻﺪﺭﻩ ﻟﺬﻟﻚ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺑﺄﺎ ﻧﺰﻟﺖ ﻓﻴﻤﻦ ﻳﱪ ﻭﺍﻟﺪﻳﻪ ﻭﻳﺼﻞ ﺃﺭﺣﺎﻣﻪ ﻭﻫﻮ ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ؛ ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﺜﲎ ﻋﻠﻴﻪ ﺑﺴﺒﺐ ﺫﻟﻚ ﻳﻌﺠﺒﻪ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ. ﻭﺍﻵﻳﺔ -ﰲ ﺍﳊﻘﻴﻘﺔ -ﻫﻲ ﺃﻋﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺄﺳﺮﻫﺎ ،ﻭﺇﳕﺎ ﻣﻦ ﺷﺄﻥ ﺍﳌﻔـﺴﺮﻳﻦ - ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﻣﺼﻄﻠﺢ ﺍﳌﺘﻘﺪﻣﲔ ﻣﻨﻬﻢ -ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻥ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ ﻛـﺬﺍ؛ ﺇﻥ ﻛـﺎﻥ ﺣﻜﻤﻬﺎ ﻳﺸﻤﻞ ﺫﻟﻚ ﺍﻷﻣﺮ ،ﻭﻗﺪ ﻧﺒﻪ ﻋﻠﻰ ﻫﺬﺍ ﺑﻌﺾ ﺣﺬﺍﻕ ﺍﳌﻔﺴﺮﻳﻦ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﺃﻧﻔﺴﻬﻢ. )ﺍﻟﻜﻬﻒ (١١٠
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ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﻟﺼﺔ ﻻ ﺗـﺸﻮﺎ ﺷﺎﺋﺒﺔ ﻣﻦ ﺭﻳﺎﺀ ﺃﻭ ﺍﺑﺘﻐﺎﺀ ﻏﺮﺽ ﻣﻦ ﺃﻏﺮﺍﺽ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ. ﻭﻣﻔﻬﻮﻡ ﺍﻟﻌﺒﺎﺩﺓ -ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ -ﻫﻮ ﻣﻔﻬﻮﻡ ﻋﺎﻡ ،ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ -ﻛﻤﺎ ﻗﻠﺖ -ﻫﻲ ﺿﺮﻳﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻓﻬﻲ -ﺇﺫﹰﺍ -ﺍﻟﻄﺎﻋﺔ ﺍﳌﻄﻠﻘﺔ ﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﻜﻞ ﺃﻣ ﹴﺮ ﹰﺃ ﻣ ﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻪ ﳚﺐ ﺃﻥ ﳝﺘﺜﻞ ﻃﺎﻋﺔ ﻟﻪ ،ﻭﻛﻞ ﺃﻣﺮ ﺣﺬﹼﺭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻨﻪ ﳚﺐ ﺃﻥ ﳚﺘﻨﺐ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ﻋـﺰ ﻭﺟﻞ ﺃﻳﻀﺎﹰ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ؛ ﻓﺎﻟﺪﻳﻦ ﺍﻟﻄﺎﻋﺔ ،ﻭﺍﻟﻄﺎﻋﺔ ﺗﻜﻮﻥ ﰲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ )ﻭﻣﺎ ﹸﺃﻣﺮُﻭﺍ ﺇﹺﻻﹼ ﻟﻴْ ﻌُﺒﺪُﻭﺍ ﺍﷲَ ُﻣ ْﺨﻠﺼﻴﻦ ﻟﹶ ُﻪ ﺍﻟﺪﱢﻳﻦ) (ﺍﻟﺒﻴﻨﺔ (٥ﺃﻱ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﻄﺎﻋﺔ ،ﻓﺎﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻛﻠﻬﺎ ﺗﺪﺧﻞ ﰲ ﺍﻟﺪﻳﻦ ،ﻷﺎ ﺗﺪﺧﻞ ﰲ ﺑﺎﺏ ﻃﺎﻋﺔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ.
ﻓﺎﳌﻘﺼﻮﺩ ﺑﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُﻮ ﹾﺍ ﻟﻘﹶﺎﺀَ ﺭﺑﱢﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻﺎﻟﺤﺎﹰ
ﻭﻻ ُﻳ ْﺸﺮﹺ ْ ﻙ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ( )ﺍﻟﻜﻬﻒ (١١٠ﺃﻻ ﻳﻘﺼﺪ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﺘﻘـﺮﺏ ﺎ ﺍﻟﻌﺒﺪ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ؛ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ؛ ﻛﺎﻟـﺼﻠﻮﺍﺕ ﻭﺍﻟـﺼﻴﺎﻡ ﻭﺍﳊﺞ ،ﺃﻭ ﻛﺎﻧﺖ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻠﻌﺒﺎﺩ؛ ﻛﺎﻟﺰﻛﻮﺍﺕ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﻋﻮﻥ ﺍﻟﻀﻌﻴﻒ ﻭﺇﻏﺎﺛﺔ ﺍﳌﻠـﻬﻮﻑ ﻭﻧﺼﺮﺓ ﺍﳌﻈﻠﻮﻡ ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ،ﻭﻛﺬﻟﻚ ﺍﺟﺘﻨﺎﺏ ﺍﳌﻨﻬﻴﺎﺕ ،ﺃﻥ ﻻ ﻳﻘﺼﺪ ﺫﻟﻚ ﻛﻠﻪ ﻙ ﺇﻻ ﻷﺟﻞ ﻭﺟﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ )ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُﻮ ﹾﺍ ﻟﻘﹶﺎﺀَ ﺭﺑﱢﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻﺎﻟﺤﺎﹰ ﻭﻻ ُﻳ ْﺸﺮﹺ ْ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ( )ﺍﻟﻜﻬﻒ .(١١٠
ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ ﰲ "ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ" ﻣﻦ ﻃﺮﻳﻖ ﺃﻭﺱ ﺑﻦ ﺷﺪﺍﺩ
ﻓﻴﻤﺎ ﺃﺣﺴﺐ) -ﺃﻧﻪ ﻛﺎﻥ ﻳﺒﻜﻲ؛ ﻓﻘﻴﻞ ﻟﻪ :ﻣﺎ ﻳﺒﻜﻴﻚ؟ ﻓﻘﺎﻝ :ﺃﺑﻜﺎﱐ ﺃﻣﺮ ﺭﺃﻳﺘﻪ ﻋﻠﻰ ﻭﺟـﻪﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻠﻰ ﻭﺟﻬﻚ؟ ﻗﺎﻝ: ))ﺃﻣﺮ ﺃﲣﻮﻓﻪ ﻋﻠﻰ ﺃﻣﱵ ﻣﻦ ﺑﻌﺪﻱ(( ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻭﻣﺎ ﻫـﻮ؟ ﻓﻘـﺎﻝ)) :ﺍﻟـﺸﺮﻙ ﻭﺍﻟﺸﻬﻮﺓ ﺍﳋﻔﻴﺔ(( ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺃﻭ ﺗﺸﺮﻙ ﺃﻣﺘﻚ؟ ﻓﻘﺎﻝ)) :ﻧﻌﻢ؛ ﺃﻣﺎ ﺇﱐ ﻻ ﺃﻗـﻮﻝ ﻟﻚ ﺑﺄﻢ ﻳﻌﺒﺪﻭﻥ ﴰﺴﹰﺎ ﻭﻻ ﻗﻤﺮﹰﺍ ﻭﻻ ﺣﺠﺮﹰﺍ ﻭﻻ ﻭﺛﻨﺎﹰ ،ﻭﻟﻜﻨﻬﻢ ﻳﺮﺍﺅﻭﻥ ﰲ ﺃﻋﻤﺎﳍﻢ(( ﻓﻘﻠﺖ:
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ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻫﻞ ﺍﻟﺮﻳﺎﺀ ﺷﺮﻙ؟ ﻓﻘﺎﻝ)) :ﻧﻌﻢ(( ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻭﻣﺎ ﺍﻟﺸﻬﻮﺓ ﺍﳋﻔﻴﺔ؟
ﻓﻘﺎﻝ)) :ﻳﺼﺒﺢ ﺃﺣﺪﻫﻢ ﺻﺎﺋﻤﹰﺎ ﻓﺘﻌﺮﺽ ﻟﻪ ﺷﻬﻮﺓ ﻣﻦ ﺷﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ ﻓﻴﺪﻉ ﺻﻴﺎﻣﻪ(().(١
ﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯﻳﺪ)- (٢ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ ﰲ ﺳﻨﺪ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ) :-ﺑﺄﻧـﻪ ﺭﺃﻯ
ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ) (٣ﻓﺴﺄﻟﻪ :ﻫﻞ ﺍﻟﺮﻳﺎﺀ ﺷﺮﻙ؟ ﻓﻘﺎﻝ ﻟﻪ :ﻧﻌﻢ؛ ﺃﻣﺎ ﺗﻘﺮﺃ ﻗﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ) :ﻓﹶﻤـﻦ ﻙ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُﻮ ﹾﺍ ﻟﻘﹶﺎﺀَ ﺭﺑﱢﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻﺎﻟﺤﺎﹰ ﻭﻻ ُﻳ ْﺸﺮﹺ ْ
().ﺍﻟﻜﻬﻒ(١١٠
ﺍﻟﺭﻴﺎﺀ ﻫﻭ ﺍﻟﺸﺭﻙ ﺍﻟﺨﻔﻲ
ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﺴﻤﻴﺔ ﺍﻟﺮﻳﺎﺀ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ
ﻭﻋﻨﺪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺑـ"ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ" ﻭﲰﺎﻩ ﺑﻌﻀﻬﻢ "ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ" ﻭﻫﻮ ﻣﻌـﲎ ﻗـﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺃﰊ ﻣﺴﻠﻢ) (١ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ:
) (١ﻫﻨﺎﻙ ﺗﺮﺍﺑﻂ ﻋﺠﻴﺐ ﻭﺩﻗﻴﻖ ﺑﲔ ﺍﻟﺼﻮﻡ ﻭﺍﻹﺧﻼﺹ؛ ﻛﻤﺎ ﻧﺮﻯ ﻫﻨﺎ ،ﺣﻴﺚ ﻗﺮﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺮﻙ ﺍﻟﺼﻮﻡ ﺑﺎﻟﺮﻳﺎﺀ ،ﻭﻛﻤـﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ)) :ﻛﻞ ﻋﻤﻞ ﺍﺑﻦ ﺁﺩﻡ ﻟﻪ ﺇﻻ ﺍﻟﺼﻮﻡ ﻓﺈﻧﻪ ﱄ ﻭﺃﻧﺎ ﺃﺟﺰﻱ ﺑﻪ(( ﳑﺎ ﻳﻌﲏ ﺃﻥ ﺇﻛﺜﺎﺭ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﺼﻮﻡ ﻳـﺮﰊ ﻟﺪﻳـﻪ ﺍﻟﺘﻘـﻮﻯ، ﻭﻳﺘﺼﻔﻰ ﺳﻠﻮﻛﻪ ﻭﻗﻠﺒﻪ ﺑﺎﻹﺧﻼﺹ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺼﻴﺎﻡ ﻛﻤﺎ ﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗـﺒﻠﻜﻢ ﻟﻌﻠﻜـﻢ
ﺗﺘﻘﻮﻥ() .ﻣﺮﺍﺟﻌﻪ(
ﺴ ﻲ ،ﻭﺭﻭﻯ ﻋﻨـﻪ ) (٢ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯﻳﺪ ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﺒﺼﺮﻱ ،ﺣﺪﺙ ﻋﻦ ﺍﳊﺴﻦ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﺭﺍﺷﺪ ﻭﻋﺒﺎﺩﺓ ﺑﻦ ﻧـ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﻤﺎﻙ ﻭﻭﻛﻴﻊ ﻭﺯﻳﺪ ﺑﻦ ﺍﳊﺒﺎﺏ ﻭﺁﺧﺮﻭﻥ ،ﻭﺣﺪﻳﺜﻪ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻮﺍﻫﻲ ﻋﻨﺪﻫﻢ ،ﻛﺎﻥ ﺯﺍﻫﺪﹰﺍ ﻋﺎﺑﺪﹰﺍ ﻭﻭﺍﻋﻈﺎﹰ ،ﺻﺤﺐ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴـﺪ ﰒ ﻓﺎﺭﻗﻪ ﻻﻋﺘﺰﺍﻟﻪ ،ﻭﺑﻘﻲ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺭﺅﻳﺔ ﺍﻻﻛﺘﺴﺎﺏ ﻭﺍﻟﻘﺪﺭ ،ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﺸﻬﺮ ،ﺑﻞ ﻧﺼﺐ ﻧﻔﺴﻪ ﻟﻠﻜﻼﻡ ﰲ ﻣﺬﺍﻫﺐ ﺍﻟﻨﺴﺎﻙ ﻭﺗﺒﻌﻪ ﺧﻠﻖ ،ﻣﺎﺕ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﻭﺍﳋﻤﺴﲔ) .ﻣﺮﺍﺟﻌﻪ( ) (٣ﻫﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﻳﺴﺎﺭ ﺍﻟﺒﺼﺮﻱ ،ﻭﻟﺪ ﺳﻨﺔ ٢١ﻟﻠﻬﺠﺮﺓ ،ﻛﺎﻥ ﺃﺑﻮﻩ ﻣﻮﱃ ﻟﺰﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻭﻛﺎﺗﺐ ﻭﺣﻴﻪ ،ﻭﺃﻣﻪ ﺧﲑﺓ ﻣﻮﻻﺓ ﻷﻡ ﺳﻠﻤﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻧﺸﺄ ﰲ ﺑﻴﺘﻬﺎ ﻭﻟﻘﻲ ﲨﺎﻋﺔ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﲰﻊ ﻣﻨﻬﻢ ،ﻛـﺎﻥ ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻗﺎﻣﺎ ﻣﻌﹰﺎ ﺑﺄﻋﺒﺎﺀ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﲢﺖ ﺟﻮﺭ ﺑﲏ ﺃﻣﻴﺔ ،ﻭﻗﺪ ﺍﺷﺘﺎﻕ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻨﺪ ﻭﻓﺎﺗﻪ ﻓﺠﺎﺀﻩ ﻣﺘﺨﻔﻴﹰﺎ ﻋﻦ ﻋﻴﻮﻥ ﺍﻷﻣﻮﻳﲔ ،ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﻡ ١١٠ﻫـ ﻭﺩﻓﻦ ﺑﻌﺪ ﺻﻼﺓ ﺍﳉﻤﻌﺔ) .ﻣﺮﺍﺟﻌﻪ( ) (١ﺍﻟﻌﻼﻣﺔ ﻧﺎﺻﺮ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﻋﺪﱘ ﺑﻦ ﺻﺎﱀ ﺍﻟﺮﻭﺍﺣﻲ ﺍﻟﺒﻬﻼﱐ ،ﻭﻟﺪ ﺳﻨﺔ ١٢٧٣ﻫـ ﰲ ﺑﻠﺪﺓ ﳏﺮﻡ ﻣﻦ ﻭﺍﺩﻱ ﳏﺮﻡ ﺍﳌﻌﺮﻭﻑ ﺎ ،ﻛﺎﻥ ﻧﺎﺑﻐﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﺣﱴ ﻟﻘﺐ ﺑﻌﺎﱂ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺷﺎﻋﺮ ﺍﻟﻌﻠﻤﺎﺀ ،ﺍﻧﺘﻘﻞ ﺇﱃ ﺯﳒﺒﺎﺭ ﺃﻳﺎﻡ ﺩﻭﻟﺔ ﺁﻝ ﺑﻮ ﺳﻌﻴﺪ ﻓﻴﻬﺎ ،ﻭﺗﺴﻨﻢ ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ﻓﻴﻬﺎ ،ﻟﻪ ﻛﺘـﺎﺏ ﻣﻮﺳﻮﻋﻲ ﰲ ﺍﻟﻔﻘﻪ ﱂ ﻳﺘﻤﻪ ﻫﻮ "ﻧﺜﺎﺭ ﺍﳉﻮﻫﺮ" ﻭﻟﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﻣﻨﻬﺎ :ﺍﻟﻨﺸﺄﺓ ﺍﶈﻤﺪﻳﺔ – ﺍﻟﻨﻮﺭ ﺍﶈﻤﺪﻱ _ ﺍﻟﻨﻔﺲ ﺍﻟﺮﲪـﺎﱐ ،ﻭﺗـﻮﰲ ﺇﱃ ﺭﲪﺔ ﺭﺑﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺻﻔﺮ ﺳﻨﺔ ١٣٣٩ﻫـ ﰲ ﺯﳒﺒﺎﺭ) .ﻣﺮﺍﺟﻌﻪ( ٩
ﻭﺭﺍﻗﺐ ﻭﺻﺎﻳـﺎ ﺍﻟﻠﻪ ﺳﺮﹰﺍ ﻭﺟـﻬﺮ ﹰﺓ
ﺲ ﻏﻔﻠﺔﹲ ﻭﻓﺘﻮ ُﺭ ﻓﻔـﻲ ﻛﻞ ﻧﻔ ﹴ
ﻭﺟﺮﺩ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﹺﺟ ﺪ ﻙ ﰲ ﺍﻟﺘُﻘﻰ
ﲑ ﻚ ﺑﺎﻟﺸﺮ ﻙ ﺍﳋـﻔﻲ ﺧﺒ ُ ﻓﻔﻮ ﹶﻗ
ﻳﻌﲏ؛ ﺃﻥ ﺍﺟﺘﻬﺎﺩﻙ ﰲ ﺗﻘﻮﻯ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ –ﻭﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﺗﻘﻮﻯ ﺍﷲ ﺗﺸﻤﻞ ﻓﻌﻞ ﺃﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻴﻪ -ﺟﺮﺩﻩ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ،ﲝﻴﺚ ﲡﻌﻞ ﻫﺬﺍ ﺍﻻﺟﺘﻬﺎﺩ ﺧﺎﻟﺼﹰﺎ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌـﺎﱃ ﺍﻟﻜﺮﱘ ،ﺫﻟﻚ ﻷﻥ ﺃﻋﻼﻙ ﻣﻦ ﻫﻮ ﺧﺒﲑ ﺑﺎﻟﺸﺮﻙ ﺍﳋﻔﻲ ،ﻭﺧﺒﲑ ﲟﺎ ﰲ ﺣﻨﺎﻳﺎ ﻧﻔﺴﻚ ﻭﻣﺎ ﻳﻨﻄـﻮﻱ ﻋﻠﻴﻪ ﺿﻤﲑﻙ ﻭﻳﻜﺘﻨﻔﻪ ﺳﺮﻙ ،ﻓﺄﻧﺖ ﺇﻥ ﺃﺭﺩﺕ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻏـﲑ ﻭﺟﻬـﻪ ﺍﻟﻜـﺮﱘ، ﻓﺴﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻪ ﺧﺒﲑ. ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ
ﻼ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ)) :ﺃﻧﺎ ﺃﻏﲎ ﺍﻷﻏﻨﻴﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﱄ ﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ(( ﻭﻣﻌﲎ ﺫﻟﻚ؛ ﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﺍﻟﻌﺒﺪ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ، ﻛﺼﻼﺓ ﺃﻭ ﺻﻮﻡ ﺃﻭ ﺣﺞ ﺃﻭ ﺻﻴﺎﻡ ﺃﻭ ﺯﻛﺎﺓ ﺃﻭ ﺟﻬﺎﺩ ﺃﻭ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﻭ ﺻﻠﺔ ﺍﻟـﺮﺣﻢ ﺃﻭ ﻋـﻮﻥ ﺍﻟﻀﻌﻴﻒ ﺃﻭ ﺇﻏﺎﺛﺔ ﺍﳌﻠﻬﻮﻑ ﺃﻭ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻭ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﺃﻭ ﺗﻌﻠﻴﻤﻪ ﺃﻭ ﺃﻱ ﺷﻲﺀ ﻣـﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ،ﻭﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ –ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﻻ ﻳﺘﻘﺒﻞ ﻋﻨـﺪ ﺍﷲ ،ﺫﻟﻚ ﻷﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﺰﻳﺰ؛ ﻭﺍﻟﻌﺰﻳﺰ ﻣﻦ ﺷﺄﻧﻪ ﺃﻻ ﻳﺮﻳﺪ ﻣﺴﺎﳘﺔ ﻏـﲑﻩ ،ﻭﺍﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻏﲏ ،ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﻐﲏ ﺃﻥ ﻳﺴﺘﻐﲏ ﻋﻦ ﻣﺸﺎﺭﻛﺔ ﻏﲑﻩ. ﻭﻗﺪ ﺟﺎﺀ ﺃﻳﻀﹰﺎ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗـﺎﻝ:
ﻼ ﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑﻱ ﻓﻬﻮ ﻟﻐﲑﻱ ،ﻳﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ)) :ﺃﻧﺎ ﺧﲑ ﺷﺮﻳﻚ ،ﻓﻤﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﺧﻠﺼﻮﺍ ﷲ ﺗﻌﺎﱃ ﺃﻋﻤﺎﻟﻜﻢ ،ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻫﺬﺍ ﷲ ﻭﺍﻟﺮﺣﻢ ،ﻓﺈﺎ ﻟﻠﺮﺣﻢ ﻭﻟـﻴﺲ ﷲ ﻓﻴﻬﺎ ﺷﻲﺀ ،ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻫﺬﺍ ﷲ ﻭﻟﻮﺟﻮﻫﻜﻢ ،ﻓﺈﺎ ﻟﻮﺟﻮﻫﻜﻢ ﻭﻟﻴﺲ ﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺷﻲﺀ((. ﻭﺟﺎﺀ ﺃﻳﻀﹰﺎ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﺔ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻓـﻀﺎﻟﺔ -ﻭﻫـﻮ ﻣـﻦ
ﺍﻟﺼﺤﺎﺑﺔ -ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )) :ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻘﻮﻡ ﺍﻟﻨـﺎﺱ ﷲ ﺭﺏ
١٠
ﻼ ﷲ ﺗﻌﺎﱃ ﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑ ﺍﷲ ﻓﻠﻴﻄﻠﺐ ﺛﻮﺍﺑﻪ ﻣﻦ ﻋﻨﺪ ﻏﲑ ﺍﻟﻌﺎﳌﲔ ،ﻧﺎﺩﻯ ﻣﻨﺎ ﺩ :ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﺍﷲ ،ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﺧﺎﻟﺼﹰﺎ ﻟﻪ((. ﻭﺟﺎﺀ ﺃﻳﻀﹰﺎ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺃﺧﱪ)) :ﺑﺄﻧﻪ ﻳﺆﺗﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺎﻟﺼﺤﻒ ﺍﳌﺨﺘﻤﺔ ﻓﺘﻨﺼﺐ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ، ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﳌﻼﺋﻜﺘﻪ ﻭﻫﻮ ﺃﻋﻠﻢ :ﻳﻘﺒﻞ ﻫﺬﺍ ﻭﻳﺮ ﺩ ﻫﺬﺍ .ﻓﻴﻘﻮﻟﻮﻥ ﻟﻪ :ﻳﺎ ﺭﺑﻨﺎ ﱂ ﻧﺮ ﺇﻻ ﺧﲑﺍﹰ، ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﻫﺬﺍ ﺍﺑﺘﻐﻲ ﺑﻪ ﻏﲑ ﻭﺟﻬﻲ ،ﻭﻣﺎ ﺍﺑﺘﻐﻲ ﺑﻪ ﻏﲑ ﻭﺟﻬﻲ ﻓﻼ ﺃﻗﺒﻠﻪ((.
ﺤﻜﻡ ﺍﻟﻤﺭﺍﺌﻲ
ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﺑﺘﻐﺎﺀ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ؛ ﺑﺄﻱ ﻋﻤﻞ ﻣـﻦ ﺍﻷﻋﻤﺎﻝ؛ ﺇﳕﺎ ﻫﻮ ﺿﺮﺏ ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﺸﺮﻙ ﺍﳉﺰﺋﻲ) (١ﺃﻭ ﻛﻤﺎ ﻳﺴﻤﻰ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺃﻭ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ،ﻭﻟﻜﻨﻪ ﻻ ﻳﺼﻞ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ ،ﲝﻴﺚ ﻻ ﲢﻞ ﻣﻨﺎﻛﺤﺘﻪ ﻭﻻ ﻣﻮﺍﺭﺛﺘﻪ ..ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺣﻜﺎﻡ ،ﻭﺇﳕﺎ ﺫﻟﻚ ﺃﻣﺮ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ،ﻓﺎﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﻳﻘﺒﻞ ﺃﻋﻤﺎﻟﻪ ،ﻷﻧﻪ ﺍﺑﺘﻐﻰ ﺑﺄﻋﻤﺎﻟﻪ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ.
ﺍﻟﺘﺤﺫﻴﺭ ﻤﻥ ﺍﻟﺭﻴﺎﺀ
ﻗﺪ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﺘﺤﺬﻳﺮ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻓﺎﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﻳﻘـﻮﻝ: ﺪﻉﱡ ﺍ ﹾﻟﻴﺘﻴ ﻢ⎯ ﻭﻻ ﻳُ ﺤﺾﱡ ﻋﻠﹶﻰ ﻃﹶﻌﺎﻡﹺ ﺏ ﺑﹺﺎﻟﺪﱢﻳﻦﹺ⎯ ﻓﹶﺬﹶﻟﻚ ﺍﻟﱠﺬﻱ ﻳُ )ﺃﹶﺭﺀﻳﺖ ﺍﻟﱠﺬﻱ ُﻳﻜﹶﺬُ ﻥ⎯ ﺍﻟﱠﺬﻳﻦُ ﻫ ْﻢ ُﻳﺮﺍﺀُﻭﻥﹶ ﻦ⎯ ﺍﻟﱠﺬﻳﻦُ ﻫ ْﻢ ﻋﻦ ﺻﻼﺗﻬﹺ ْﻢ ﺳﺎﻫُﻮ ﹶ ﻦ⎯ ﻓﹶﻮْ ﻳﻞﹲ ﻟﻠ ُﻤﺼﻠﱢﻴ ﺍ ﹾﻟﻤْ ﺴﻜﻴ ﹺ ﻭﻳْ ﻤﻨﻌُﻮﻥﹶ ﺍ ﹾﻟﻤﺎﻋُﻮﻥﹶ( )ﺍﳌﺎﻋﻮﻥ (٧-١ﻓﺘﺮﻭﻥ ﺃﻥ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﺗﻮﻋﺪ ﺍﳌﺮﺍﺋﲔ ﻫﻨﺎ ﺑﺎﻟﻮﻳﻞ ،ﻭﺍﻟﻮﻳﻞ ﻫﻮ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ. ) (١ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ ﻣﻌﺮﻭﻑ ﺑﺼﻮﺭﺓ ﺃﻭﺿﺢ ﻟﺪﻯ ﻋﻠﻤﺎﺋﻨﺎ ﺍﳌﻐﺎﺭﺑﺔ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺣﺠﺘﻬﻢ ﰲ ﺫﻟﻚ ﺍﻷﺩﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﻫﻢ ﺑﺬﻟﻚ ﻻ ﻳﻌـﺎﻣﻠﻮﻥ ﻣﺮﺗﻜﺒﻪ ﺇﻻ ﻣﻌﺎﻣﻠﺔ ﻛﺎﻓﺮ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ،ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﻘﺮﺏ ﺇﱃ ﻗﺒﻮﺭ ﺍﻷﻣﻮﺍﺕ ﻭﺍﻟﻄﲑﺓ ﻭﳓﻮﻫﺎ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻻﻋﺘﻘﺎﺩ ،ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ ﺍﻟﺸﺎﻙ ﻓﻴﻤﻦ ﺃﺣﺪﺙ ﰲ ﺍﳉﻤﻠﺔ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺸﺮﻛﻴﺔ .ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ –ﻛﻤﺎ ﻗﺎﻝ ﲰﺎﺣﺘﻪ -ﻻ ﺗﺼﻞ ﺑﺼﺎﺣﺒﻬﺎ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣـﻦ ﻣﻠـﺔ ﺍﻹﺳـﻼﻡ، ﻕ ﻋﻠﻰ ﺣﺮﻣﺔ ﺩﻣﻪ ﺑﻐﲑ ﺣﻖ ﻭﺣﺮﻣﺔ ﺳﺒﻴﻪ ﻭﻣﺎﻟﻪ ﻭﻋﻠﻰ ﺣﻠﻴﺔ ﻣﻨﺎﻛﺤﺘﻪ ﻭﻣﻮﺍﺭﺛﺘﻪ) .ﻣﺮﺍﺟﻌﻪ( ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﺑﺎ ﹴ ١١
ﺍﻟﺭﻴﺎﺀ ﻴﺤﺒﻁ ﺍﻷﻋﻤﺎل
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻴﻦ ﺃ ﹼﻥ ﺍﻟﺮﻳﺎﺀ ﻳﺤﺒﻂ ﺍﻷﻋﻤﺎﻝ ﻭﻳﻨﺴﻔﻬﺎ ﻧﺴﻔﹰﺎ ،ﲝﻴﺚ ﻻ ﺗﻜﻮﻥ ﳍﺎ ﻗﻴﻤﺔ ﻋﻨﺪ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻳﻘﻮﻝ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ) :ﻳﺎ ﺃﻳﱡﻬـﺎ ﺍﻟﱠـﺬﻳﻦ ﺁَﻣﻨُـﻮ ﹾﺍ ﻻ
ﻦ ﺑﹺـﺎﷲِ ﻖ ﻣﺎﻟﹶ ُﻪ ﺭﹺﺋﹶﺎﺀَ ﺍﻟﻨﱠﺎﺱﹺ ﻭﻻ ﻳُﺆﻣُ ُﺗ ْﺒﻄﻠﹸﻮﺍ ﺻﺪﻗﹶﺎﺗﻜﹸﻢ ﺑﹺﺎ ﹾﻟﻤﻦﱢ ﻭﺍﻷﺫﹶﻯ ﻛﹶﺎﻟﱠﺬﻱ ُﻳ ْﻨﻔُ
ﻭﺍ ﹾﻟﻴْ ﻮﻡﹺ ﺍﻵﺧﺮﹺ ﻓﹶﻤﺜﹶﹸﻠ ُﻪ ﻛﹶﻤﺜﹶﻞﹺ ﺻ ﹾﻔﻮﺍﻥٍ ﻋﻠﹶﻴﻪ ﺗُﺮﺍﺏٌ ﻓﹶﺄﺻﺎﺑُ ﻪ ﻭﺍﺑﹺﻞﹲ ﻓﹶﺘﺮﻛﹶـ ُﻪ ﺻـﻠﹾﺪﺍﹰ ﻻ ﻳ ﹾﻘﺪُ ﺭﻭﻥ ﻋﻠﹶﻰ ﺷﻲﺀٍ ﻣﻤﱠﺎ ﻛﹶﺴﺒُﻮﺍ ﻭﺍ ُ ﷲ ﻻ ﻳْ ﻬﺪﻱ ﺍﻟﻘﹶ ْﻮﻡ ﺍ ﹾﻟﻜﹶﺎﻓﺮﹺﻳﻦ) (ﺍﻟﺒﻘﺮﺓ (٢٦٤ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﻴﻦ ﺑﺄﻥ ﻫﺆﻻﺀ ﻻ ﻳﻜﻮﻥ ﳍﻢ ﺭﺑﺢ ﳑﺎ ﻋﻤﻠﻮﺍ ،ﺫﻟﻚ ﻷﻢ ﺍﺑﺘﻐﻮﺍ ﺬﺍ ﺍﻟﻌﻤﻞ ﻏـﲑ
ﻭﺟﻪ ﺍﷲ ،ﻓﻴﻜﻮﻥ ﻣﺜﻠﻬﻢ )ﻛﻤﺜﻞ ﺻﻔﻮﺍﻥ ﻋﻠﻴﻪ ﺗﺮﺍﺏ ﻓﺄﺻﺎﺑﻪ ﻭﺍﺑﻞ ﻓﺘﺮﻛﻪ ﺻـﻠﺪﺍﹰ( ﻛﻤﺜﻞ ﺍﻟﺼﺨﺮﺓ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻃﺒﻘﺔ ﺧﻔﻴﻔﺔ ﻣﻦ ﺗﺮﺍﺏ ،ﻻ ﺗﻜﺎﺩ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺗﻨﺒﺖ ﺷﻴﺌﺎﹰ ،ﰒ ﻳـﺄﰐ ﺍﳌﻄﺮ ﻭﻳﻘﻀﻲ ﻋﻠﻰ ﻭﺟﻮﺩﻫﺎ ،ﻓﺈﺫﺍ ﺬﺍ ﺍﳌﻨﻈﺮ ﺍﻟﻜﺎﱀ ﺍﻟﺒﻐﻴﺾ ﺍﻟﻘﺒﻴﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﺨﺮﺓ ﺑﺎﺩ ،ﰒ ﻳﺒﻴﻦ ﺑﻌﺪ ﺫﻟﻚ ﺃﻢ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺷﻲﺀ ﳑﺎ ﻛﺴﺒﻮﺍ ،ﻫﺆﻻﺀ ﺍﳌﺮﺍﺅﻭﻥ ﻻ ﻳﻨﺘﻔﻌﻮﻥ ﺑﺸﻲﺀ ﳑـﺎ ﻛﺴﺒﻮﺍ ،ﺇﺫ ﺍﳌﻨﺘﻔﻌﻮﻥ ﺑﺄﻋﻤﺎﳍﻢ ﺇﳕﺎ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺼﺪﻭﻥ ﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻭﺟﻪ ﺍﷲ.
ﺍﻟﺼﻭﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻺﻨﻔﺎﻕ
ﻭﻗﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻴﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻺﻧﻔﺎﻕ؛ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﳌﻨﻔﻖ ﳐﻠـﺼﹰﺎ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ؛ ﻻ ﻳﺒﺘﻐﻲ ﻋﻠﻰ ﺇﻧﻔﺎﻗﻪ ﺟﺰﺍ ًﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻻ ﺷﻜﺮﹰﺍ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ،ﻓﻘﺎﻝ ﻋ ﺰ ﻭﺟ ﹼﻞ: ﻦ ﺃ ْﻧ ﹸﻔﺴِﻬﹺ ْﻢ ﻛﹶﻤﺜﹶـﻞﹺ )ﻭﻣﺜﹶ ﹸﻞ ﺍﻟﱠﺬﻳﻦُ ﻳ ْﻨﻔﻘﹸﻮﻥﹶ ﺃ ْﻣﻮﺍﻟﹶ ُﻬ ُﻢ ﺍ ْﺑﺘﻐﺎﺀَ ﻣْ ﺮﺿﺎﺕ ﺍﷲِ ﻭﺗ ﹾﺜﺒﹺﻴﺘﺎﹰ ﻣْ ﷲ ﺑﹺﻤﺎ ﻛﻠﹶﻬﺎ ﺿْ ﻌﻔﹶﻴﻦﹺ ﻓﹶﺈﹺﻥ ﻟﱠﻢ ُﻳﺼﺒْﻬﺎ ﻭﺍﺑﹺﻞﹲ ﻓﹶﻄﹶﻞﹲ ﻭﺍ ُ ﺖ ﹸﺃ ﹸ ﺟﻨﺔٍ ﺑﹺﺮْ ﺑﻮﺓٍ ﺃﺻﺎﺑﻬﺎ ﻭﺍﺑﹺﻞﹲ ﻓﹶﺂَﺗْ ﺗْ ﻌﻤﻠﹸﻮﻥﹶ ﺑﺼﻴﺮٌ( )ﺍﻟﺒﻘﺮﺓ (٢٦٥ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺗﻘﺎﺑﻞ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ،ﻣﺜﻞ ﺇﻧﻔﺎﻕ ﻫﺆﻻﺀ ﰲ ﺳﺒﻴﻞ ﺍﷲ )ﻛﻤﺜﻞ ﺟﻨﺔ ﺑﺮﺑﻮﺓ( ﺟﻨﺔ ﻣﺮﺗﻔﻌﺔ ﻋﻠﻰ ﺭﺑﻮﺓ ،ﻭﺍﳉﻨﺔ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻋﻠﻰ ﺭﺑﻮﺓ ﻣﺮﺗﻔﻌﺔ ﻳﻜﻮﻥ ﳍﺎ ﻣﻨﻈﺮ ﺭﺍﺋﻖ ﻴﺞ ،ﻫﺬﻩ ﺍﳉﻨﺔ ﺃﺻﺎﺎ ﻭﺍﺑﻞ ﺃﻱ ﺃﺻﺎﺎ ﻏﻴﺚ ﻣﻦ ﻋﻨﺪ ﺍﷲ )ﻓﺂﺗـﺖ ﺃﻛﻠﻬـﺎ ﺿﻌﻔﻴﻦ( ﺗﻀﺎﻋﻒ ﻣﺎ ﺗﺆﺗﻴﻪ ﻣﻦ ﺍﻟﺜﻤﺎﺭ )ﻭﺇﻥ ﻟﻢ ﻳﺼﺒﻬﺎ ﻭﺍﺑﻞ ﻓﻄﻞﹼ( ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﻷﺭﺽ ١٢
ﳐﺼﺒﺔ ﻃﻴﺒﺔ ﻗﺎﺑﻠﺔ ﻟﻺﻧﺒﺎﺕ ﻳﻜﻔﻴﻬﺎ ﺍﻟﻄ ﹼﻞ ﻋﻦ ﺍﻟﻮﺍﺑﻞ ،ﻓﺘﺆﰐ ﺃﻛﻠﻬﺎ ﺿﻌﻔﲔ ﲟﺸﻴﺌﺔ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻫﺬﺍ ﻫﻮ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ،ﻣﻊ ﺧﻠﻮﺹ ﺍﻟﻨﻴﺔ ﻟﻮﺟﻪ ﻋ ﺰ ﻭﺟ ﹼﻞ.
ﺍﻟﺘﺤﺫﻴﺭ ﻤﻥ ﺍﻟﺭﻴﺎﺀ ﻓﻲ ﺍﻟﺴﻨﺔ
ﻭﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳊﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳﻠﻢ ﺗﻔﻴﺪ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ،ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ ﻋﻦ ﺃﺳﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻳﺆﺗﻰ ﺑﺎﻟﺮﺟﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴُﻠﻘﻰ ﰲ ﺍﻟﻨـﺎﺭ ،ﻓﺘﻨـﺪﻟﻖ ﺃﻗﺘﺎﺑﻪ ،ﻭﻳﺪﻭﺭ ﺎ ﻛﻤﺎ ﻳﺪﻭﺭ ﺍﳊﻤﺎﺭ ﺑﺎﻟﺮﺣﻰ ،ﻓﻴﺠﺘﻤﻊ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﻳﻘﻮﻟﻮﻥ ﻟﻪ :ﻣﺎ ﺑﺎﻟﻚ
ﻳﺎ ﻓﻼﻥ؟ ﺃﱂ ﺗﻜﻦ ﺗﺄﻣﺮﻧﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﺎﻧﺎ ﻋﻦ ﺍﳌﻨﻜﺮ؟ ﻓﻴﻘﻮﻝ :ﺑﻠﻰ ،ﻛﻨﺖ ﺁﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻻ ﺁﺗﻴﻪ ،ﻭﺃﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺁﺗﻴﻪ((. ﺇﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﳐﻠﺼﹰﺎ ﰲ ﻋﻤﻠـﻪ ﻭﳏﺎﺳـﺒﹰﺎ ﻼ ﳍﺎ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ،ﻭﻋﻠﻰ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻌﻤﻞ ﺍﻟﻄﺎﱀ ﺍﻟﺬﻱ ﻟﻨﻔﺴﻪ ،ﺣﺎﻣ ﹰ ﳛﺬﹼﺭ ﻣﻨﻪ ،ﻣﻦ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻪ ﻓﺈﻧﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ -ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﻳﻜﻮﻥ ﺩﺭﻛﻪ ﰲ ﺍﻟﻨﺎﺭ ﺃﻧﺰﻝ ﻣـﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻳﺄﻣﺮﻫﻢ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﺼﻮﺍ ﺃﻣﺮﻩ ،ﻭﳛﺬﺭﻫﻢ ﻭﺇﻥ ﻛـﺎﻧﻮﺍ –ﺃﻳـﻀﹰﺎ -ﻋـﺼﻮﺍ ﲢﺬﻳﺮﻩ ،ﻷﻧﻪ ﻋﺮﻑ ﻓﺄﺩﺭﻙ ﻭﻗﺎﻣﺖ ﺑﻪ ﺍﳊﺠﺔ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﻷﻥ ﺗﻘﻮﻡ ﺍﳊﺠﺔ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﺃﻣﺮﻩ ﺇﻳﺎﻫﻢ ﻭﻴﻪ ﺇﻳﺎﻫﻢ ﺃﻭﱃ ،ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺃﺷ ﺪ ﻋﺬﺍﺑﹰﺎ ﻣﻨﻬﻢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ. ﻭﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻳﻘﻮﻝ)) :ﻳﻜﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺃﻧﺎﺱ ﺃﻟﺴﻨﺘﻬﻢ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﻌﺴﻞ ،ﻭﻗﻠـﻮﻢ ﻛﻘﻠـﻮﺏ
ﺍﻟﺬﺋﺎﺏ ،ﻳﻠﺒﺴﻮﻥ ﺟﻠﻮﺩ ﺍﻟﻀﺄﻥ ﻣﻦ ﺍﻟﻠﲔ ،ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﺃﰊ ﻳﻐﺘـﺮﻭﻥ ﺃﻡ ﺇﻳـﺎﻱ
ﳜﺎﺩﻋﻮﻥ ،ﻓﻮﻋﺰﰐ ﻷﺑﻌﺜ ﻦ ﻋﻠﻴﻬﻢ ﻓﺘﻨﺔ ﺗﺪﻉ ﺍﳊﻠﻴﻢ ﻓﻴﻬﻢ ﺣﲑﺍﻥ((. ﻭﻗﺪ ﺟﺎﺀ ﺃﻳﻀﹰﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ
ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮ ﺃﻭﻝ ﻣﻦ ﳛﺎﺳﺐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ، ﻼ ﻋﻠﹼﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺮﺁﻥ ،ﻓﺘﻌﻠﹼﻤﻪ ﻭﻋﻠﹼﻤﻪ ،ﻓﻴﺆﺗﻰ ﺑـﻪ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﻓﺬﻛﺮ ﺛﻼﺛﺔ :ﺫﻛﺮ ﺭﺟ ﹰ ١٣
ﻓﻴﺬﻛﹼﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﹺﻧ ﻌ ﻤﻪُ ،ﻭﻳﻌﺮﻓﻪ ﺎ ﻧﹺﻌﻤ ﹰﺔ ﻧﻌﻤﺔ ،ﻓﻴﻌﺮﻓﻬﺎ ﻓﻴﻘﻮﻝ ﻟﻪ :ﻓﻤﺎﺫﺍ ﻋﻤﻠﺖ؟ ﻓﻴﻘﻮﻝ ﻟﻪ: ﻳﺎ ﺭﺏ ﻗﺮﺃﺕ ﻛﺘﺎﺑﻚ؛ ﻓﻘﻤﺖ ﺑﻪ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺁﻧﺎﺀ ﺍﻟﻨﻬﺎﺭ .ﻓﻴﻘﻮﻝ ﻟﻪ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ: ﻛﺬﺑﺖ؛ ﻭﺇﳕﺎ ﻓﻌﻠﺖ ﻣﺎ ﻓﻌﻠﺖ ﻟﻴُﻘﺎﻝ ﺇﻧﻚ ﻗﺎﺭﺉ .ﻓﻴﺆﻣﺮ ﺑﻪ ﻓﻴُﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬﻪ ﺇﱃ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻭﺭﺟﻞ ﺍﺳﺘﺸﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴُﺆﺗﻰ ﺑﻪ ﻓﻴﻌﺮﻓﻪ ﺍﷲ ﹺﻧ ﻌ ﻤﻪُ؛ ﻧﹺﻌﻤ ﹰﺔ ﻧﹺﻌﻤﺔ ،ﰒ ﺖ ﰲ ﺳﺒﻴﻠﻚ ﺣﱴ ﺍﺳﺘﺸﻬﺪﺕ ،ﻓﻴﻘﻮﻝ ﻟﻪ :ﻛـﺬﺑﺖ؛ ﻳﻘﻮﻝ ﻟﻪ :ﻣﺎﺫﺍ ﻋﻤﻠﺖ؟ ﻓﻴﻘﻮﻝ ﻟﻪ :ﻗﺎﺗﻠ ُ ﺖ ﻟﻴُﻘﺎﻝ ﺇﻧﻚ ﺟﺮﺉ ﻭﻗﺪ ﻗﻴﻞ ﺫﻟﻚ .ﻓﻴﺆﻣﺮ ﺑﻪ ﻓﻴُﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬـﻪ ﺇﱃ ﺍﻟﻨـﺎﺭ؛ ﻭﺇﳕﺎ ﻗﺎﺗﻠ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻭﻳﺆﺗﻰ ﺑﺮﺟﻞ ﺁﺗﺎﻩ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﻦ ﺻﻨﻮﻑ ﺍﳌﺎﻝ ،ﻓﻴﻌﺮﻓﻪ ﺍﷲ ﺗﻌﺎﱃ ﹺﻧ ﻌﻤـﻪُ؛ ﻼ ﺗُﺤﺐ ﺃﻥ ﻳﻨﻔﻖ ﻓﻴﻬـﺎ ﺇﻻ ﻧﻌﻤﺔ ﻧﻌﻤﺔ ،ﰒ ﻳﻘﻮﻝ ﻟﻪ :ﻣﺎﺫﺍ ﻋﻤﻠﺖ؟ ﻓﻴﻘﻮﻝ ﻟﻪ :ﻣﺎ ﺗﺮﻛﺖ ﺳﺒﻴ ﹰ ﺖ ﻟﻴُﻘﺎﻝ ﺇﻧﻚ ﺟﻮﺍﺩ ﻭﻗﺪ ﻗﻴـﻞ ﺫﻟـﻚ. ﺖ ﻣﺎ ﻓﻌﻠ ﺖ ﻓﻴﻬﺎ ،ﻓﻴﻘﻮﻝ ﻟﻪ :ﻛﺬﺑﺖ ،ﻭﺇﳕﺎ ﻓﻌﻠ ﺃﻧﻔﻘ ُ ﻓﻴﺆﻣﺮ ﺑﻪ ﻓﻴُﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬﻪ ﺇﱃ ﺍﻟﻨﺎﺭ؛ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ((. ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻷﰊ ﻫﺮﻳﺮﺓ)) :ﻳـﺎ ﺃﺑـﺎ ﻫﺮﻳﺮﺓ ﺇﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺜﻼﺛﺔ ﺃﻭﻝ ﺧﻠﻖ ﺍﷲ ﺗﺴﻌﺮ ﻢ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(( ﻫﺬﺍ ﻛﻠﻪ ﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻻﺳﺘﺒﺼﺎﺭ ﻭﺍﻻﻋﺘﺒﺎﺭ ،ﻭﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﳎﺎﻫﺪﺓ ﻧﻔﺴﻪ ،ﻭﲪﻠﻬﺎ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ.
ﺍﻹﺨﻼﺹ ﻓﻲ ﺍﻟﻌﻠﻡ
ﻛﻤﺎ ﻳﻄﻠﺐ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﳐﻠﺼﹰﺎ ﰲ ﻋﻤﻠﻪ ،ﻳﻄﻠﺐ ﻣﻨﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﳐﻠـﺼﹰﺎ ﰲ ﻋﻠﻤﻪ ،ﻭﳐﻠﺼﹰﺎ ﰲ ﺗﻌﻠﻴﻤﻪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ،ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻠﻢ ﺃﻣﺎﻧﺔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻫﺬﻩ ﺍﻷﻣﺎﻧـﺔ ﺗﺴﺘﻮﺟﺐ ﺍﻹﺧﻼﺹ ،ﻭﻗﺪ ﺭﺃﻳﺘﻢ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻦ ﺃﻥ ﺻـﺎﺣﺐ ﺍﻟﻘـﺮﺁﻥ - ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﺇﻥ ﺍﺑﺘﻎ ﺑﻪ ﻏﲑ ﻭﺟﻪ ﺍﷲ ،ﻭﻟﻮ ﻗﺎﻡ ﺑﻪ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺁﻧﺎﺀ ﺍﻟﻨﻬﺎﺭ ،ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺃﻭﺍﺋـﻞ ﺍﻟﺬﻳﻦ ﺗﺴﻌﺮ ﻢ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻥ ﳛـﺮﺹ ﻋﻠﻰ ﺃ ﹼﻻ ﻳﺮﻳﺪ ﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻄﻠﺒﻪ ﻣﻨﺎﺻﺐ ﺩﻧﻴﻮﻳﺔ ،ﻭﻻ ﻣﻨﺎﻓﻊ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ،ﻭﻻ ﲰﻌﺔ ﻭﺷـﻬﺮﺓ ﺑﻴﻨﻬﻢ ،ﻭﺇﳕﺎ ﳛﺮﺹ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﻥ ﻳﺘﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﲝﻴﺚ ﻳﻜﻮﻥ ﺗﻌﻠﹼﻤﻪ ﻷﺟﻞ ﺃﻥ ﻳﻌﺒﺪ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻭﺃﻥ ﻳﻔﻴﺪ ﺍﻟﻨﺎﺱ ﳑﺎ ﻳﺘﻌﻠﻤﻪ ،ﻭﺃﻥ ﻳﺪﻋﻮ ﺇﱃ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ ﻋﻠﻰ ١٤
ﻼ ﺩﻧﻴﻮﻳﹰﺎ -ﺃﻱ ﻋﻤﻞ ﺑﺼﲑﺓ ،ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻣﺎﻧﺔ ﰲ ﺍﻷﻋﻨﺎﻕ ،ﻭﹶﻟﺌ ْﻦ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ ﻳﻌﻤﻞ ﻋﻤ ﹰ ﻛﺎﻥ -ﻳﺘﻌﻠﻢ ﻛﻴﻔﻴﺔ ﺃﺩﺍﺋﻪ ﺃﻭ ﹰﻻ ﻟﻴﺤﺴﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ،ﻓﻜﻴﻒ ﺑﺎﻟﻌﻤﻞ ﺃﺧﺮﻭﻳﺎﹰ؟ ﻛﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻟﱵ ﻧﻴﻄﺖ ﺎ ﺭﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﺀ؟ ﻓﺠﻤﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺗﻮﺍﻓﺪﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﶈﻴﻂ ﺍﻷﺭﺿﻲ ﻷﺟﻞ ﺗﻄﻮﻳﻊ ﺍﻟﻨﺎﺱ ﷲ ﲝﻴﺚ ﻳﺨﻠﺼﻮﻥ ﻟﻪ ﻋﺒﺎﺩﻢ. ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﻣﻦ ﻃﺮﻳﻖ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ)) :ﻣﻦ ﺗﻌﻠﹼﻢ ﺍﻟﻌﻠﻢ ﻟﻴُﺒﺎﻫﻲ ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ ﻟﻴﻤﺎﺭﻱ ﺑﻪ ﺍﻟـﺴﻔﻬﺎﺀ
ﹶﻟ ﻘ ﻲ ﺍﷲ ﻭﻫﻮ ﺧﺎﺋﺐ ﻣﻦ ﺍﳊﺴﻨﺎﺕ(( ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﻃﺮﻳﻖ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻭﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ،ﻭﻫﻲ ﺗﺘﻔﻖ ﰲ ﺍﳌﻌﲎ ﻣﻊ ﺭﻭﺍﻳﺔ ﺃﻧﺲ ﻋﻨﺪ ﺍﻟﺮﺑﻴﻊ. ﻛﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﻔﻴﺪ ﻋﻠﻰ ﺃﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﺒﺎﺩﺓ ،ﻓﻴﺠﺐ ﻋﻠـﻰ ﻃﺎﻟـﺐ ﺍﻟﻌﻠـﻢ ﺃﻥ ﻳﺨﻠﺺ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ،ﻭﺇﻻ ﺩﺧﻞ ﰲ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ،ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺧﺎﻟـﺼﺔ ﻟﻮﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻼ ﻳﺒﺘﻐﻲ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺛﻨﺎ ًﺀ ﻭﻻ ﻧﻴﻞ ﻣﺮﺗﺒﺔ ﺩﻧﻴﻮﻳﺔ. ﻧﻌﻢ ﺇﻥ ﻳﺴﺮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﻪ ﺍﻟﺮﺯﻕ ،ﻭﺁﺗﺎﻩ ﺇﻳﺎﻩ ﺑﺴﺒﺐ ﻣﺎ ﺁﺗﺎﻩ ﻣـﻦ ﺍﻟﻌﻠـﻢ ،ﻓﻘـﺪ ﺿﺎﻋﻒ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﻪ ﺍﳋﲑ ،ﻭﺗﻀﺎﻋﻒ ﻋﻠﻴﻪ ﺍﻟﻮﺍﺟﺐ؛ ﺃﻥ ﻳﺸﻜﺮ ﻫﺬﺍ ﺍﳋﲑ ﺍﻟﺬﻱ ﺁﺗـﺎﻩ ﺍﷲ ،ﻭﹶﻟﺌ ْﻦ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺎﺑﺘﻐﻰ ﺑﻄﻠﺒﻪ ﺍﻟﻌﻠﻢ ﺃﻭ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻟـﻪ ﺪ ﺣـ ْﺮﺙﹶ ﺍﻵﺧـﺮﺓ ﻭﺟﻪ ﺍﷲ؛ ﲨﻊ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﻪ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ )ﻣﻦ ﻛﹶﺎﻥﹶ ُﻳﺮﹺﻳ ُ
ﺪ ﺣْ ﺮﺙﹶ ﺍﻟﺪﱡ ْﻧﻴﺎ ُﻧ ْﺆﺗﻪ ﻣﻨْﻬﺎ ﻭﻣﺎﻟﹶ ُﻪ ﻓﻲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺩ ﻟﹶ ُﻪ ﻓﻲ ﺣْ ﺮﺛﻪ ﻭﻣﻦ ﻛﹶﺎﻥﹶ ُﻳﺮﹺﻳ ُ ﻧﺰﹺ ْ ﻧﺼﻴﺐﹴ( )ﺍﻟﺸﻮﺭﻯ (٢٠ﻓﺈﻥ ﺍﺑﺘﻐﻰ ﺑﻄﻠﺒﻪ ﺍﻟﻌﻠﻢ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﺎﷲ ﻛﻔﻴﻞ ﺑﺮﺯﻗـﻪ ،ﻭﻟﻜـﻦ ﺨﺘﻞ ﺍﻟـﺪﻧﻴﺎ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﺴ ﻊ ﻷﺟﻞ ﻧﻴﻞ ﺍﳌﺮﺍﺗﺐ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻷﺟﻞ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺃﻥ ﻳ ْ ﺑﺎﻟﺪﻳﻦ -ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ -ﻭﺇﳕﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺼﺪ ﺍﺑﺘﻐﺎﺀ ﻣﺎ ﻋﻨﺪ ﺍﷲ ) ﻭﻣﺎ ﻋْ ﻨﺪ ﺍﷲِ ﺧﻴْـﺮٌ ﻭﺃﹶ ْﺑﻘﹶﻰ(.
)ﺍﻟﻘﺼﺺ (٦٠
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ﺁﻓـﺔ ﺍﻟﻌـﺼـﺭ
ﻫﻨﺎﻙ ﺁﻓﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻇﻬﺮﺕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ،ﻭﻫﻲ ﺁﻓﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻗﺪ ﺃﺻـﺒﺤﺖ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺍﳌﻌﺎﺻﺮﺓ ﻣﻦ ﺍﻟﻀﺮﻭﺭﺍﺕ ،ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻻ ﻳﺮﻳﺪ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺮﻗﻲ ﺎ ﺇﱃ ﺍﳌﺮﺍﺗﺐ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﻟﻜﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻷﺟﻞ ﻋﺒﺎﺩﺓ ﺍﷲ ،ﰒ ﻳﻌﺘﱪ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺳﻴﻠﺔ ﻟﻠﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﻟﻨﺸﺮ ﺍﻟﻌﻠﻢ ﺑﲔ ﻋﺒﺎﺩﻩ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﺗﻮﺻﻴﻞ ﺍﳊـﻖ ﺇﱃ ﺃﻓﻬﺎﻡ ﺍﻟﻨﺎﺱ ،ﻻ ﺃﻥ ﳚﻌﻞ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻏﺎﻳﺔ)!( ،ﻓﺈﻥ ﺟﻌْﻠﻬﺎ ﻏﺎﻳﺔ ﺇﳕﺎ ﻫﻮ -ﰲ ﺍﳊﻘﻴﻘﺔ -ﺩﺍﺧﻞ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﺣﺬﺭﺕ ﻣﻨﻪ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ )ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُـﻮ ﹾﺍ ﻟﻘﹶـﺎﺀَ ﺭﺑﱢـﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻﺎﻟﺤﺎﹰ ﻭﻻ ُﻳ ْﺸﺮﹺ ْ ﻙ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ(. ﻭﺃﻧﺘﻢ ﺗﺮﻭﻥ ﺍﻟﺘﺤﺬﻳﺮ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻦ ﺃﻥ ﻳﺮﻳﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ ﻏﲑ ﻭﺟﻪ )ﺍﻟﻜﻬﻒ (١١٠
ﺪ ﺍ ﹾﻟﻌﺎﺟﹺﻠﹶـﺔﹶ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻏﲑ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ) :ﻣﻦ ﻛﹶـﺎﻥﹶ ُﻳﺮﹺﻳـ ُ ﺬﻣُﻮﻣﺎﹰ ﺪ ﺛﹸـﻢﱠ ﺟﻌ ﹾﻠﻨـﺎ ﻟﹶـ ُﻪ ﺟﻬـﻨﱠﻢ ﻳـﺼْﻼﻫﺎ ﻣـ ﹾ ﻋﺠﱠ ﹾﻠﻨﺎ ﻟﹶ ُﻪ ﻓﻴﻬﺎ ﻣﺎ ﻧـﺸﺎ ُﺀ ﻟﻤـﻦ ُﻧﺮﹺﻳـ ُ ﺪﺣُﻮﺭﺍﹰ()ﺍﻹﺳﺮﺍﺀ (١٨ﻓﻤﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻟﻌﺎﺟﻠﺔ ﺑﻄﻠﺒﻪ ﺍﻟﻌﻠﻢ ،ﲝﻴﺚ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﻗﻰ ﺇﱃ ﺍﳌﻨﺎﺻﺐ ﺃﻭ ﻣْ ﻳﺘﺒﻮﺃ ﻣﻜﺎﻧﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻨﺎﻥ ،ﻭﻳﻌﻄﻰ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ ،ﻓﻬﻮ ﻃﺎﻟﺐ ﺬﺍ ﺍﻟﻌﻠﻢ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﻮ ﳑﻦ ﻃﻠﺐ ﺑﻪ ﺍﻟﻌﺎﺟﻠﺔ ،ﻓﻜﺎﻧﺖ ﻟﻪ ﻫﺬﻩ ﺍﻟﻌﺎﻗﺒﺔ؛ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ )ﹸﺛﻢﱠ ﺬﻣُﻮﻣﺎﹰ ﻣْ ﺟﻌ ﹾﻠﻨﺎ ﻟﹶ ُﻪ ﺟﻬﻨﱠﻢ ﻳﺼْﻼﻫﺎ ﻣ ﹾ ﺪﺣُﻮﺭﺍﹰ(. ﻭﺃﻣﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻵﺧﺮ؛ ﻭﻫﻮ ﻣﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻔﻮﺯ ﺑﺮﺿﻮﺍﻧﻪ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺃﻥ ﻳﻄﻮﻉ ﻧﻔﺴﻪ ﷲ ،ﰒ ﳛﻤﻞ ﻋﺒﺎﺩ ﺍﷲ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﺳﺒﺤﺎﻧﻪ ،ﻛﺎﻥ ﻣـﻦ ﺍﻟﻔﺮﻳـﻖ ﻦ ﺃﺭﺍﺩ ﺍﻵﺧﺮﺓﹶ ﻭﺳﻌﻰ ﻟﹶﻬﺎ ﺳْ ﻌﻴﻬﺎ ﻭﻫـﻮ ﻣُـ ْﺆﻣﻦٌ ﺍﻟﺜﺎﱐ؛ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ) :ﻭﻣْ ﻓﹶﹸﺄ ْﻭﻟﺌﻚ ﻛﹶﺎﻥﹶ ﺳْ ﻌُﻴﻬُﻢ ﻣْ ﺸﻜﹸﻮﺭﺍﹰ( )ﺍﻹﺳـﺮﺍﺀ (١٩ﻓﻜﻤﺎ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻌﺒﺪ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ )!( – ﻗﺪ ﳜﻄﺊ ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﰲ ﻓﻬﻢ ﻫﺬﺍ ،ﻓﺒﻴﻨﻤﺎ ﳒﺪ ﺑﻌﻀﻬﻢ ﻳﻘﺪﺱ ﺍﻟﺸﻬﺎﺩﺓ ﺣﱴ ﳚﻌﻠﻬﺎ ﻏﺎﻳﺔ ﻳﺒﺎﻫﻲ ﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻭﳝﺎﺭﻱ ﺎ ﺍﻟﺴﻔﻬﺎﺀ ،ﳒﺪ ﻏﲑﻫﻢ ﻳﻌﺘﱪﻭﺎ ﺭﺟﺴﹰﺎ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺃﻥ ﺍﻟﺘﺴﻴﺐ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ ﺍﳌﺘﺪﻧﻴﺔ ﲝﺠﺔ ﺍﻟﺘﻔﺮﻍ ﻟﻘﺮﺍﺀﺓ ﺍﳌﺘﻮﻥ ﻭﺍﻟـﺸﺮﻭﺡ ﻭﺣﻔﻈﻬﺎ ﲰﺔ ﻟﻠﻤﻘﺪﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺻﻔﺔ ﻟﻠﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻫﺬﺍ ﻓﻬﻢ ﺧﺎﻃﺊ ﻭﺗﺼﻮﺭ ﻗﺎﺻﺮ ،ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻣﻄﺎﻟﺐ ﺃﻥ ﻳﺜﺒﺖ ﺟﺪﺍﺭﺗﻪ ﺍﻟﻌﻠﻤﻴـﺔ ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﻣﻮﺍﺻﻠﺔ ﺩﺭﺍﺳﺘﻪ ﺍﻟﻌﻠﻴﺎ ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺛﻐﺮﺓ ﻣﻦ ﺛﻐﻮﺭ ﺍﻹﺳﻼﻡ ،ﻓﻴﻜﻮﻥ ﻟﺪﻳﻨﺎ ﻋﺎﱂ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻋﺎﱂ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻋـﺎﱂ ﺍﻻﻗﺘـﺼﺎﺩ ﻭﻋـﺎﱂ ﺍﻻﺟﺘﻤﺎﻉ ﻭﳓﻮﻫﻢ ،ﻭﺑﻌﺪ ﺫﻟﻚ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﺎﻝ) .ﻣﺮﺍﺟﻌﻪ( ١٦
ﺍﳌﺨﺘﻠﻔﺔ ﻳﻌﺒﺪ ﺃﻳﻀﹰﺎ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻋﻠﻰ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﺨﻠﺼﻮﺍ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻮﺟﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ، ﻭﺃﻥ ﻻ ﻳﺒﺘﻐﻮﺍ ﺎ ﺟﺰﺍ ًﺀ ﻭﻻ ﺷﻜﻮﺭﹰﺍ ﻣﻦ ﻏﲑﻩ ﺗﻌﺎﱃ.
ﻋﻼﺝ ﺍﻟﺭﻴﺎﺀ
ﺟﺎﺀ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻦ ﻟﻘﻤﺎﻥ ﻛﻴﻔﻴﺔ ﻋﻼﺝ ﺁﻓﺔ ﺍﻟﺮﻳﺎﺀ ،ﲝﻴﺚ ﻻ ﻳﺒﺘﻐﻲ ﺑﻌﻤﻠﻪ ﺇﻻ ﻭﺟﻪ ﺍﷲ، ﻭﻳﺘﺠﺮﺩ ﰲ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﻟﺮﻳﺎﺀ ﻭﻃﻠﺐ ﺃﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﺎ ،ﻭﺫﻟﻚ ﺃ ﹼﻥ ﻟﻘﻤﺎﻥ ﺃﻭﺻﻰ ﺍﺑﻨﻪ ﺑﺄﻥ ﻳﺨﻠﺺ ﷲ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ ،ﻓﺴﺄﻟﻪ ﺍﺑﻨﻪ ﻋﻦ ﻃﺮﻳﻖ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﻟﻪ :ﻛﺘﻤﺎﻥ ﺍﻟﻌﻤﻞ .ﻓﻘـﺎﻝ :ﻭﺇﻥ ﻛﺎﻥ ﺇﻇﻬﺎﺭﻩ ﻭﺍﺟﺒﺎﹰ؟ ﻓﻘﺎﻝ ﻟﻪ :ﺇﻥ ﻛﺎﻥ ﺇﻇﻬﺎﺭﻩ ﻭﺍﺟﺒﹰﺎ ﻓﺎﺟﺘﻬﺪ ﰲ ﺇﺧﻼﺹ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺇﻥ ﻛﺎﻥ ﺇﻇﻬﺎﺭﻩ ﻏﲑ ﻭﺍﺟﺐ ﻓﺎﺳﺘﻌﻦ ﻋﻠﻰ ﺇﺧﻼﺻﻪ ﷲ ﺗﻌﺎﱃ ﺑﻜﺘﻤﺎﻧﻪ. ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺣﺮﻳﺼﲔ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺃﻋﻤﺎﳍﻢ ﺍﻟﱵ ﻳﺘﻘﺮﺑﻮﻥ ﺎ ﺇﱃ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ -ﻣﻦ ﻏﲑ ﺍﻟﻔﺮﻭﺽ -ﻋﻦ ﺍﻟﻨﺎﺱ ،ﺃﻣﺎ ﺍﻟﻔﺮﻭﺽ ﻓﺈﺎ ﺗﻈﻬـﺮ ،ﺇﺫ ﻛﺘﻤﺎـﺎ ﻳﺆﺩﻱ ﺇﱃ ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﻟﻨﺎﺱ ،ﻓﺎﻟﻨﻮﺍﻓﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﻜﺘﻮﻣﺔ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﳛﺮﺻـﻮﻥ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺍﻟﻨﻮﺍﻓﻞ ،ﻭﺇﺧﻔﺎﺋﻬﺎ ﻋﻦ ﺃﺑﺼﺎﺭ ﺍﻟﻨﺎﺱ ،ﻭﺇﺑﻌﺎﺩﻫﺎ ﻋﻦ ﻣـﺴﺎﻣﻌﻬﻢ ،ﻓﻜـﺎﻧﻮﺍ ﻋﻨـﺪﻣﺎ ﻳﺘﻬﺠﺪﻭﻥ ﻳﺘﻬﺠﺪﻭﻥ ﰲ ﺍﳋﻔﺎﺀ ،ﻭﻋﻨﺪﻣﺎ ﻳﺘﺼﺪﻗﻮﻥ -ﺻﺪﻗﺎﺕ ﺍﻟﻨﻔﻞ -ﻳﺘـﺼﺪﻗﻮﻥ ﰲ ﺍﻟـﺴﺮ، ﻭﳛﺮﺻﻮﻥ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺫﻟﻚ ﺣﱴ ﻋﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺘﺼﺪﻕ ﻋﻠﻴﻬﻢ ،ﻟﺌﻼ ﻳﻨﺎﻟﻮﺍ ﻣﻨﻬﻢ ﺟـﺰﺍ ًﺀ ﺃﻭ ﻳﺴﻤﻊ ﳍﻢ ﺫﻛﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﻌﺎﻗﻞ ﳛﺮﺹ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﻣﻨﻔﻌﺘﻪ ،ﻭﻣﻨﻔﻌﺔ ﺍﻹﻧـﺴﺎﻥ ﺇﳕـﺎ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻹﺧﻼﺹ. ﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﻷﻋﻤﺎﻝ ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﻓﺴﺎﺩ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻧﻄﻤﺎﺱ ﺍﻟﺒﺼﲑﺓ ،ﺫﻟـﻚ ﻷﻥ ﺍﻟﻌﺎﻗﻞ ﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﺴﺨﺮ ﺑﺄﻣﺮ ﺍﷲ ،ﻓﺎﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﳌﻘﺪﻡ ﻭﺍﳌﺆﺧﺮ ﻓﻴـﻪ ،ﻭﻫـﻮ ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﺍﳌﻌﺪﻭﻡ ﻭﻳﻌﺪﻡ ﺍﳌﻮﺟﻮﺩ ﻓﻴﻪ ،ﻭﻳﺒﺴﻂ ﺍﻟﻨﻌﻤﺎﺀ ﻭﻳﺪﻓﻊ ﺍﻟـﻀﺮﺍﺀ ،ﻭﺍﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﳛﻘﻖ ﻟﻺﻧﺴﺎﻥ ﻣﻄﺎﻟﺒﻪ ﻭﻳﺴﺘﺠﺐ ﺩﻋﺎﺀﻩ ﻭﻳﻌﻄﻴﻪ ﺳﺆﻟﻪ ،ﻓﻠﻤـﺎﺫﺍ ﻳﺘﻌﻠـﻖ ﺑﻌﻤﻠﻪ ﻋﻨﺪﻣﺎ ﻳﻌﻤﻠﻪ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ؟ ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﺍ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﱂ ﻳﻨﻔﻌﻮﻩ ﺇﻻ ﺑﺸﻲﺀ ﻛﺘﺒﻪ ﺍﷲ ﻟﻪ ،ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻩ ﱂ ﻳﻀﺮﻭﻩ ﺇﻻ ﺑﺸﻲﺀ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﻟﻮ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻋﻨﺪ ﺍﷲ ١٧
ﻂ ﻣﻦ ﺷـﺄﻧﻪ، ﺗﻌﺎﱃ ﻣﺮﻓﻮﺽ ﳌﺎ ﺃﻓﺎﺩﻩ ﺫﻟﻚ ﺷﻴﺌﺎﹰ ،ﻭﻟﻮ ﺃﻢ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺫﻣﻪ ﻭﺍﻟﻘﺪﺡ ﻓﻴﻪ ﻭﺍﳊ ﹼ ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻀﺮﻩ ﻋﻨﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﻥ ﻛﺎﻥ ﻣﻘﺒﻮ ﹰﻻ ﻋﻨﺪﻩ ﺳﺒﺤﺎﻧﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻌﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺒﺘﻐﻲ ﺑﻌﻤﻠﻪ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻷﺟﻞ ﻣﺼﻠﺤﺔ ﻧﻔﺴﻪ ،ﺇﺫ ﻣﺼﻠﺤﺔ ﻧﻔـﺴﻪ ﺇﳕـﺎ ﺗﻨـﺎﻁ ﺑﺎﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ. ﻓﻠﻮ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﺭﺍﺩ ﺑﺼﻼﺗﻪ ﺃﻭ ﺻﻮﻣﻪ ،ﺃﻭ ﺣﺠﻪ ﺃﻭ ﺯﻛﺎﺗﻪ ﺃﻭ ﺟﻬﺎﺩﻩ ،ﺃﻭ ﺑـﺮﻩ ﻟﻮﺍﻟﺪﻳﻪ ﺃﻭ ﺻﻠﺘﻪ ﻷﺭﺣﺎﻣﻪ ،ﺃﻭ ﺗﻌﻠﻤﻪ ﺍﻟﻌﻠﻢ ﺃﻭ ﺗﻌﻠﻴﻤﻪ ،ﺃﻭ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﺃﻭ ﻧﻔﻘﺎﺗﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ، ﺃﻭ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﺘﻘﺮﺏ ﺎ ﺇﱃ ﺍﷲ ﻋﺰ ﻭ ﺟﻞ ،ﻏﺮﺿﹰﺎ ﻣﻦ ﺃﻏﺮﺍﺽ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻐﺮﺽ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺈﺭﺍﺩﺓ ﺍﷲ ،ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﻘﺪﺭ ﻣﻦ ﺍﷲ ،ﻓﻠﻤـﺎﺫﺍ ﻳﻄﻠﺐ ﺍﻟﺸﻲﺀ ﻣﻦ ﻏﲑ ﺑﺎﺑﻪ؟ ﺇﳕﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﻌﻤﻞ ﺍﳋﺎﻟﺺ ﷲ ،ﻭﻳﻄﻠﺐ ﻣﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﻀﺎﺀ ﺣﺎﺟﺎﺗﻪ ،ﻭﳚﻌﻞ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻃﺎﻋﺔ ﻟﺮﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺒﺘﻐﻲ ﻋﻠﻴﻬﺎ ﻣﻦ ﻋﻨﺪ ﻏﲑﻩ ﺟـﺰﺍ ًﺀ ﻭﻻ ﺷﻜﻮﺭﺍﹰ ،ﻭﺇﳕﺎ ﳛﺮﺹ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﻣﺮﺿﺎﺓ ﺍﷲ ،ﰒ ﻳﺘﻌﺮﺽ ﻟﻨﻔﺤﺎﺗﻪ ،ﻭﻳﻄﻠﺐ ﻣﻨﻪ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﺒﺴﻂ ﻟﻪ ﰲ ﺭﺯﻗﻪ ﻭﺃﻥ ﻳﻔﻲﺀ ﻋﻠﻴﻪ ﻣﻦ ﻓﻀﻠﻪ. ﻭﺍﻹﻧﺴﺎﻥ ﻳﺪﺭﻙ ﺃﻥ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻓﺴﻮﺍﻩ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ ،ﻓﻠﻤﺎﺫﺍ ﻳﺘﻌﻠﻖ ﻛﻔﹶﺮﻩ⎯ ﻣﻦ ﺃﻱﱢ ﺷﻲﺀٍ ﺧﻠﹶﻘﹶ ُﻪ⎯ ﻣـﻦ ﻥ ﻣﺎ ﺃ ﹾ ﺑﻐﲑﻩ ﻓﻴﺒﺘﻐﻲ ﺑﻌﻤﻠﻪ ﻏﲑ ﻭﺟﻪ ﺍﷲ؟ ) ﹸﻗﺘﻞﹶ ﺍﻹِ ْﻧﺴﺎ ﹸ
ُﻧ ﹾﻄﻔﹶﺔٍ ﺧﻠﹶﻘﹶ ُﻪ ﻓﹶﻘﺪﺭُ ﻩ⎯ ﹸﺛﻢﱠ ﺍﻟﺴﱠﺒﻴﻞﹶ ﻳﺴﱠﺮُ ﻩ⎯ ﹸﺛﻢﱠ ﺃﻣﺎﺗُ ﻪ ﻓﹶﺄ ﹾﻗﺒﺮُ ﻩ⎯ ﹸﺛﻢﱠ ﺇﺫﺍ ﺷﺎﺀَ ﺃ ْﻧﺸﺮُ ﻩ⎯ ﻛﹶـﻼﱠ
ﻥ ﺇﻟﻰ ﻃﹶﻌﺎﻣ ﻪ⎯ ﺃﹶﻧﱠﺎ ﺻﺒْ ﺒﻨﺎ ﺍﻟﻤﺎﺀَ ﺻﺒﱠﺎ⎯ ﹸﺛﻢﱠ ﺷـﻘﹶ ﹾﻘﻨﺎ ﻟﻤﺎﹼ ﻳ ﹾﻘﺾﹺ ﻣﺎ ﺃﻣﺮُ ﻩ⎯ ﻓﹶ ﹾﻠﻴْ ﻨ ﹸﻈﺮﹺ ﺍﻹﻧْﺴﺎ ﹸ ﻀﺒﹰﺎ⎯ ﻭﺯْ ﻳﻨُﻮﻧـﺎﹰ ﻭﻧﺨْـ ﹰﻼ⎯ ﻭﺣـﺪﺍﺋﻖ ﹸﻏ ﹾﻠﺒـﺎﹰ ﺍﻷْﺭﺽ ﺷﻘﱠﺎ⎯ ﻓﹶﺄ ْﻧﺒْ ﺘﻨﺎ ﻓْ ﻴﻬﺎ ﺣﺒﱠﹰﺎ⎯ ﻭﻋﻨﺒﺎﹰ ﻭﻗﹶ ْ
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ﻜ ْﻢ( )ﻋﺒﺲ (٣٢-١٧ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﺪﺭﻙ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﻜ ْﻢ ﻭﻷ ْﻧﻌﺎﻣ ﹸ ﻭﻓﹶﺎﻛﻬﺔﹰ ﻭﺃﹶﺑﱠﺎﹰ⎯ ﻣﺘﺎﻋﺎﹰ ﻟﹶ ﹸ ﺑﺴﻂ ﻟﻪ ﻫﺬﺍ ﺍﳋﲑ ﻛﻠﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻭﻃﻮﺭﻩ ﻣﻦ ﻃﻮﺭ ﺇﱃ ﻃﻮﺭ ،ﺣﱴ ﺍﻛﺘﻤﻞ ﺧﻠﻘﻪ ﻭﺻﺎﺭ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﳕﹼﻰ ﻣﻮﺍﻫﺒﻪ ،ﻭﺑﺴﻂ ﻟﻪ ﰲ ﺍﻟﺮﺯﻕ ﻭﻫﻴﺄ ﻟﻪ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ،ﻭﺳﺨﺮ ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎﹰ ،ﻓﻜﻴﻒ ﻳﺒﺘﻐﻲ ﺍﻟﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﻳﺒﺘﻐﻲ ﺍﳌﺜﻮﺑﺔ ﻣﻦ ﺍﻟﻨﺎﺱ،
ﻥ ﻣﺎ ﻏﹶﺮﱠﻙ ﺑﹺﺮﺑﹺـﻚ ﺍﻟﻜﹶـﺮﹺﻳﻢﹺ ﻭﻳﺘﺮﻙ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؟! )ﻳﺎ ﺃﻳﱡﻬﺎ ﺍﻹ ْﻧﺴﺎ ﹸ
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ﺍﻟﺬﻱ ﺧﻠﹶﻘﹶﻚ ﻓﹶﺴﻮﱠﺍﻙ ﻓﹶﻌﺪﻟﹶ ﻚ⎯ ﻓﻲ ﺃﻱﱢ ﺻُﻮﺭﺓٍ ﻣﺎ ﺷﺎﺀَ ﺭﻛﱠﺒﻚ)(ﺍﻻﻧﻔﻄﺎﺭ ٦؛ (٨ﻓﺎﻹﻧـﺴﺎﻥ ١٨
ﺧﻠﻘﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻫﺬﺍ ﺍﳋﻠﻖ ،ﻭﺃﺑﺪﻋﻪ ﻫﺬﺍ ﺍﻹﺑﺪﺍﻉ ،ﻭﺻﻨﻌﻪ ﻫﺬﻩ ﺍﻟﺼﻨﻌﺔ ،ﻭﺻـﻮﺭﻩ ﻫـﺬﺍ ﺍﻟﺘﺼﻮﻳﺮ ،ﻭﻣﻊ ﺫﻟﻚ ﻳﺮﻳﺪ ﺬﺍ ﺍﻟﻌﻤﻞ ﻏﲑ ﻭﺟﻪ ﺍﷲ. ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻨﺪﻣﺎ ﺃﻣﺮ ﻋﺒﺎﺩﻩ ﺑﻌﺒﺎﺩﺗﻪ ﺫﻛﹼﺮﻫﻢ ﻧﻌﻤﻪ ﻋﻠﻴﻬﻢ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ) :ﻳـﺎ
ﻜ ْﻢ ﺗﺘﱠﻘﹸﻮﻥ⎯ ﺍﻟﺬﻱ ﻜ ْﻢ ﻟﹶﻌﻠﱠ ﹸ ﻦ ﻗﹶ ْﺒﻠ ﹸ ﻜ ُﻢ ﺍﻟﺬﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻭﺍﻟﺬﻳﻦ ﻣْ ﺱ ﺍ ْﻋُﺒﺪُﻭﺍ ﺭﺑﱠ ﹸ ﺃﻳﱡﻬﺎ ﺍﻟﻨﱠﺎ ُ ﻜ ُﻢ ﺍﻷ ْﺭﺽ ﻓﺮﺍﺷﺎﹰ ﻭﺍﻟﺴﱠﻤﺎﺀَ ﺑﹺﻨﺎﺀً ﻭﺃﹶ ْﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﱠﻤﺎﺀِ ﻣـﺎﺀً ﻓﹶـﺄ ْﺧﺮﺝ ﺑﹺـﻪ ﻣـﻦ ﺟﻌﻞﹶ ﻟﹶ ﹸ ﺍﻟﺜﱠﻤﺮﺍﺕ ﺭﹺ ْﺯﻗﹶﺎﹰ ﻟﹶ ﹸ ﻜ ْﻢ ﻓﹶﻼ ﺗْ ﺠﻌﻠﹸﻮﺍِﷲِ ﺃ ْﻧﺪﺍﺩﺍﹰ ﻭﺃ ْﻧُﺘ ْﻢ ﺗْ ﻌﻠﹶﻤُﻮﻥﹶ( )ﺍﻟﺒﻘﺮﺓ (٢٢-٢١ﻓﺎﻟﺬﻱ ﻳﺮﺍﺋﻲ ﰲ ﻼ ﻷﻥ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺬﻟﻚ ﻋﻤﻠﻪ؛ ﺇﳕﺎ ﺟﻌﻞ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﺪﺍﺩﺍﹰ ،ﻷﻧﻪ ﺭﺃﻯ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﺃﻫ ﹰ ﺍﻟﻌﻤﻞ ،ﻣﻊ ﺃﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺇﻻ ﺧﺎﻟﺼﹰﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ ،ﻓﻔﻲ ﻫﺬﺍ ﻣﺎ ﻳﻨﻔﻊ ﺍﻟﻌﺒﺎﺩ ﰲ ﺗﻄﻬﲑ ﺳﺮﺍﺋﺮﻫﻢ ،ﻭﺟﻌﻠﻬﺎ ﺧﺎﻟﺼﺔ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﺗﺰﻛﻴﺔ ﺃﻋﻤﺎﳍﻢ ﺑﺎﻹﺧﻼﺹ.
ﺩﻋــﺎﺀ
ﻧﺴﺘﻐﻔﺮ ﺍﷲ -ﲨﻴﻌﹰﺎ -ﻭﻧﺘﻮﺏ ﺇﻟﻴﻪ ﻣﻦ ﳐﺎﻟﻔﺔ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﻣﻦ ﳐﺎﻟﻔـﺔ ﺃﻭﺍﻣـﺮ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻧﻮﺍﻫﻴﻪ ،ﻭﻧﺴﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺨﻠﺼﲔ ،ﻭﻣﻦ ﺣﺰﺑﻪ ﺍﳌﻔﻠﺤﲔ ،ﻭﻣـﻦ ﺟﻨـﺪﻩ ﺍﳌﺘﻘﲔ ،ﻭﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ﺍﳌﻘﺮﺑﲔ. ﺍﻟﻠﻬﻢ ﺇﻥ ﻧﺴﺄﻟﻚ ﺑﺄﻧﺎ ﻧﺸﻬﺪ ﺑﺄﻧﻚ ﺃﻧﺖ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ؛ ﺍﻟﻮﺍﺣـﺪ ﺍﻷﺣـﺪ؛ ﺍﻟﻔـﺮﺩ ﺍﻟﺼﻤﺪ؛ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﹰﺍ ﺃﺣﺪ. ﻼ ﺻـﺎﳊﹰﺎ ﻼ ﻣﻨﺎ ﻟﺴﺎﻧﹰﺎ ﺻﺎﺩﻗﹰﺎ ﺫﺍﻛﺮﺍﹰ ،ﻭﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻣﻨﻴﺒﺎﹰ ،ﻭﻋﻤ ﹰ ﻧﺴﺄﻟﻚ ﺭﺑﻨﺎ ﺃﻥ ﺐ ﻛ ﹰ ﺯﺍﻛﻴﺎﹰ ،ﻭﺇﳝﺎﻧﹰﺎ ﺧﺎﻟﺼﹰﺎ ﺛﺎﺑﺘﺎﹰ ،ﻭﻳﻘﻴﻨﹰﺎ ﺻﺎﺩﻗﹰﺎ ﺭﺍﺳﺨﺎﹰ ،ﻭﺭﺯﻗﹰﺎ ﺣﻼ ﹰﻻ ﻭﺍﺳﻌﺎﹰ ،ﻭﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ﺭﺍﻓﻌﹰﺎ. ﻭﻧﺴﺄﻟﻚ ﺭﺑﻨﺎ ﺃﻥ ﺒﻨﺎ ﺇﻧﺎﺑﺔ ﺍﳌﺨﻠﺼﲔ ،ﻭﺧﺸﻮﻉ ﺍﳌﺨﺒﺘﲔ ،ﻭﻳﻘﲔ ﺍﻟﺼﺪﻳﻘﲔ ،ﻭﺳـﻌﺎﺩﺓ ﺍﳌﺘﻘﲔ ،ﻭﺩﺭﺟﺔ ﺍﻟﻔﺎﺋﺰﻳﻦ ،ﻳﺎ ﺃﻓﻀﻞ ﻣﻦ ﻗﹸﺼﺪ ،ﻭﺃﻛﺮﻡ ﻣﻦ ﺳﺌﻞ ،ﻭﺃﺣﻠﻢ ﻣﻦ ﻋﺼﻲ ،ﻳﺎ ﺍﷲ ﻳﺎ ﺫﺍ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ.
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ﺍﻟﻠﻬﻢ ﺇﻧﹼﺎ ﻧﱪﺃ ﺇﻟﻴﻚ ﻣﻦ ﺍﳊﻮﻝ ﻭﺍﻟﻄﻮﻝ ،ﻓﻼ ﺣﻮﻝ ﻟﻨﺎ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﻚ ،ﻧﺴﺄﻟﻚ ﺭﺑﻨـﺎ ﺃﻥ ﲡﻨﺒﻨﺎ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﻌﺠﺐ ﻭﺍﻟﻜﱪ ﻭﺍﳊﺴﺪ ﻭﺍﻷﺷﺮ ﻭﺍﻟﺒﻄﺮ ،ﻭﺃﻥ ﲡﻨﺒﻨﺎ ﲨﻴﻊ ﺍﻟﻔﱳ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣـﺎ ﺑﻄﻦ ،ﺇﻧﻚ ﺭﺑﻨﺎ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﻭﺇﻧﻚ ﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ ،ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ. ﻭﺻﻞ ﺍﻟﻠﻬﻢ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ،ﻭﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ. ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ
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ﺍﳌـﻮﺿـﻮﻉ
ﺍﻟﻔـﻬـﺭﺱ
ﺍﻟﺼـﻔـﺤـﺔ ٢ ٣ ٣ ٥ ٥ ٧ ٩ ١١ ١١ ١٢ ١٢ ١٣ ١٤ ١٦ ١٧ ١٩ ٢١
ﺍﻟـﻤـﻘــــﺪﻣــﺔ ﺗﻌـــﺮﻳﻒ ﺍﻹﺧـﻼﺹ ﺍﻹﺧـﻼﺹ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴـﺔ ﺍﻹﺧـﻼﺹ ﺭﻭﺡ ﺍﻟﺪﻳـﻦ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻫـﻞ ﺍﻟـﺮﻳـﺎﺀ ﺷـﺮﻙ؟ ﺍﻟﺮﻳـﺎﺀ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﳋـﻔﻲ ﺣــﻜـﻢ ﺍﳌـﺮﺍﺋــﻲ ﺍﻟﺘﺤـﺬﻳـﺮ ﺍﻟﺸـﺪﻳﺪ ﻣﻨﻪ ﺍﻟﺮﻳـﺎﺀ ﻳـﺤﺒﻂ ﺍﻷﻋﻤـﺎﻝ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻺﻧﻔﺎﻕ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﺍﻹﺧـﻼﺹ ﰲ ﺍﻟﻌـﻠــﻢ ﺁﻓــﺔ ﺍﻟﻌــﺼـــﺮ ﻋــﻼﺝ ﺍﻟــﺮﻳــﺎﺀ ﺩﻋـــــــــﺎﺀ ﺍﻟﻔـﻬـــــــﺮﺱ
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ﺃﺣـﻤـﺪ ﺑـﻦ ﺣـﻤــﺪ ﺍﻟـﺨـــﻠـﻴـﻠـﻲ ﺍﳌـﻔـﱵ ﺍﻟـﻌـﺎﻡ ﻟـﺴـﻠـﻄـﻨـﺔ ﻋـﻤـﺎﻥ
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ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭﺤﻴﻡ ﺍﻟﻤـﻘـﺩﻤـﺔ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻧﻮﺭ ﺑﺼﺎﺋﺮ ﻋﺒﺎﺩﻩ ﺍﻟﻌﺎﺭﻓﲔ ،ﻭﻃﻬﺮ ﺳﺮﺍﺋﺮ ﺃﻭﻟﻴﺎﺋﻪ ﺍﳌﺨﻠﺼﲔ ،ﺃﲪﺪﻩ ﺗﻌﺎﱃ ﲟﺎ ﻫﻮ ﻟﻪ ﺃﻫﻞ ﻣﻦ ﺍﳊﻤﺪ ﻭﺃﺛﲏ ﻋﻠﻴﻪ ،ﻭﺃﺳﺘﻐﻔﺮﻩ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﻭﺃﺗﻮﺏ ﺇﻟﻴـﻪ ،ﻭﺃﻭﻣـﻦ ﺑـﻪ ﻭﺃﺗﻮﻛﻞ ﻋﻠﻴﻪ ،ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ،ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ، ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﺷﻬﺎﺩﺓ ﻣﻦ ﺳﺄﻝ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﻭﻃﻠﺐ ﺍﳋﻼﺹ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ،ﻭﺃﺷﻬﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴﻨﺎ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﺃﺭﺳﻠﻪ ﺇﱃ ﺧﻠﻘﻪ ﺑـﺸﲑﹰﺍ ﻭﻧـﺬﻳﺮﹰﺍ ﻭﺩﺍﻋﻴﹰﺎ ﺇﱃ ﺍﷲ ﺑﺈﺫﻧﻪ ﻭﺳﺮﺍﺟﹰﺎ ﻣﻨﲑﺍﹰ ،ﻓﺒﻠﻎ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺃﺩﻯ ﺍﻷﻣﺎﻧﺔ ،ﻭﻧﺼﺢ ﺍﻷﻣﺔ ،ﻭﻛﺸﻒ ﺍﻟﻐﻤﺔ، ﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ﻭﻋﻠﻰ ﺗﺎﺑﻌﻴﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ،
ﺃﻣﺎ ﺑﻌﺪ؛؛؛
ﻓﻴﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻀﻴﻠﺔ ﻣﺸﺎﺋﺦ ﺍﳌﻌﻬﺪ) (١ﺍﻟﻜﺮﺍﻡ ،ﺃﻳﻬﺎ ﺍﻷﺑﻨﺎﺀ ﺍﻟﻄﻠﺒـﺔ ﺍﻷﻋـﺰﺍﺀ ،ﺃﻳﻬـﺎ ﺍﻹﺧﻮﺍﻥ ﺍﳊﻀﻮﺭ ﲨﻴﻌﺎﹰ ،ﺇﺎ ﻟﻔﺮﺻﺔ ﺳﻌﻴﺪﺓ ﺃﻥ ﻧﻠﺘﻘﻲ ﰲ ﻫﺬﺍ ﺍﳌﺮﻛﺰ ﺍﻹﺷﻌﺎﻋﻲ ،ﻭﻟﻜﻦ ﺍﶈﻨـﺔ ﺑﻘﺪﺭ ﺍﳌﻨﺤﺔ ،ﺫﻟﻚ ﻷ ﹼﻥ ﺣﺪﻳﺚ ﺍﻟﻠﻴﻠﺔ ﻋﺴﲑ ﻋﻠ ﻲ ،ﻓﻘﺪ ﻛﻨﺖ ﺃﲤﲎ ﺃﻥ ﺃﲰﻌﻪ ﻣـﻦ ﻏـﲑﻱ ،ﻭﺃﻥ ﺃﺳﺘﻔﻴﺪ ﻣﺎ ﻳﺴﺘﻔﻴﺪﻩ ﺍﳊﺮﻳﺼﻮﻥ ﻋﻠﻰ ﺗﺘﺒﻊ ﻫﺬﺍ ﺍﻷﻣﺮ ،ﻭﺍﺳﺘﻘﺼﺎﺀ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﻭﺇﻧﲏ -ﻭﺟﻼﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ -ﻷﺟﺪﱐ ﺃﻗﻠﹼﻜﻢ ﺃﻫﻠﻴﺔ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ،ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﺟﻮﻫﺮ ﺍﻹﺳﻼﻡ ،ﻭﺳﺮ ﺭﺳﺎﻻﺕ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﱵ ﺑﻌﺚ ﺎ ﺍﳌﺮﺳﻠﲔ ،ﻓﻤﺎﺫﺍ ﻋﺴﻰ ﺃﻥ ﺃﻗـﻮﻝ؟ ﻭﺇﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻣﻦ ﻳﺘﻜﻠﻢ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﺒﻪ ﻳﻔﻴﺾ ﺇﺧﻼﺻﺎﹰ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﻣـﺸﺎﻋﺮﻩ ﻛﻠﻬﺎ ﺗﺘﺪﻓﻖ ﺑﺪﺍﻓ ﹴﻊ ﻣﻦ ﺭﻛﻴﺰﺓ ﺍﻹﺧﻼﺹ ﰲ ﻧﻔﺴﻪ ،ﻓﺄﺳﺄﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻌﻮﻥ ﻭﺍﻟﺘﻮﻓﻴﻖ. ) (١ﻫﺬﻩ ﺍﶈﺎﺿﺮﺓ ﺃﻟﻘﺎﻫﺎ ﲰﺎﺣﺘﻪ ﰲ ﻣﻌﻬﺪ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺸﺮﻋﻲ ) .ﻣﺮﺍﺟﻌﻪ (
٢
ﻻ ﺭﻳﺐ ﺃﻥ ﺍﻹﺧﻼﺹ ﻫﻮ ﺭﻭﺡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻌﻤﻞ ،ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﺍﳉﺜﺚ ﺑﺪﻭﻥ ﺃﺭﻭﺍﺣﻬﺎ ﺗﻜﻮﻥ ﻫﺎﻣﺪﺓ ﻣﺘﻌﻔﻨﺔ ﻓﺎﺳﺪﺓ ،ﻓﺈﻥ ﺍﻟﻌﻤﻞ ﺇﻥ ﲡﺮﺩ ﻣﻦ ﺍﻹﺧﻼﺹ ﻛﺎﻥ ﻧﺘﻨﹰﺎ ﻗﺬﺭﹰﺍ ﺑﻞ ﻛﺎﻥ ﺃﺷﺪ ﻧﺘﻨﹰﺎ ﻭﺃﻗﺒﺢ ﻣﻈﻬﺮﹰﺍ ﻣﻦ ﺍﳉﺜﺔ ﺍﻟﱵ ﺗﻔﻘﺪ ﺍﻟﺮﻭﺡ ،ﺫﻟﻚ ﻷﻥ ﻗﻴﻤﺔ ﺍﻟﻌﻤﻞ ﺇﺧﻼﺻﻪ.
ﺘﻌﺭﻴﻑ ﺍﻹﺨﻼﺹ
ﻭﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ ﻣﺼﺪﺭ :ﺃﺧﻠﺺ؛ ﳜﻠﺺ :ﲟﻌﲎ ﺟﻌﻞ ﺍﻟﺸﻲﺀ ﺧﺎﻟﺼﺎﹰ ،ﻭﺣﻘﻴﻘﺘﻪ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻴﺴﺖ ﺑﻌﻴﺪﺓ ﻣﻦ ﺣﻘﻴﻘﺘﻪ ﺍﻟﻠﻐﻮﻳﺔ ،ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻋﺮﻓﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻋﺮﻓـﻪ؛ ﺑﺄﻧـﻪ
)ﺗﺼﻔﻴﺔ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺷﻮﺍﺋﺐ ﹸﻗﺼﺪ ﺎ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ( ﺃﻱ ﻣـﻦ ﺃﻥ ﻳﻘـﺼﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻟﻪ ﺃﻱ ﻏﺮﺽ ﻣﻦ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﻮﻳﺔ.
ﺍﻹﺨﻼﺹ ﻋﻨﺩ ﺍﻟﺼﻭﻓﻴﺔ
ﺑﻞ ﺟﺎﻭﺯ ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ)(١؛ ﺇﱃ ﺟﻌﻞ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﺃ ﹼﻻ ﻳﺒﺘﻐﻲ ﺑﻪ ﺻﺎﺣﺒﻪ ﺃﺟﺮﹰﺍ
ﺣﱴ ﰲ ﺍﻵﺧﺮﺓ؛ ﻛﻤﺎ ﺭﻭﻱ ﻋﻦ ﺭﻭﱘ)- (٢ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺼﻮﻓﻴﺔ -ﺃﻧﻪ ﻗﺎﻝ) :ﺍﻹﺧﻼﺹ ﺃﻻ ﺗﺒﺘﻐﻲ ﺑﺎﻟﻌﻤﻞ ﻧﻔﻌﹰﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ،ﻭﻻ ﺣﻈﹰﺎ ﻋﻨﺪ ﺍﻟـ ﻤﻠﹶﻜﲔ(. ﻭﳓﻦ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﺠﺎﺳﺮ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﻛﻴﻒ؟ ﻭﳓﻦ ﻧﺮﻯ ﺍﳊﺾ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﺑﺘﻐﺎﺀ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻋﺪ ﺧﲑ ﺧﻠﻘﻪ ﺃﲨﻌـﲔ، ﺍﻷُﻭﻟﹶﻰ()ﺍﻟﻀﺤﻰ(٤
ﻭﺑﺸﺮﻩ ﲝﺴﻦ ﺍﳌﺂﻝ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﺣﻴﺚ ﻗﺎﻝ ﻟﻪ) :ﻭﻟﹶﻶﺧﺮ ﹸﺓ ﺧْ ﻴﺮٌ ﻟﹶﻚ ﻣ ﻦ ﻭﻭﺻﻒ ﻣﻦ ﺧﻠﻘﻪ ﺑﺄﻢ ﻳﺪﻋﻮﻧﻪ ﺭﻏﺒﹰﺎ ﻭﺭﻫﺒﺎﹰ ،ﻭﻫﺬﺍ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻳﻌﲏ ﺃﻥ ﻳﺘﻌﻠﻖ ﺍﻟﻌﺒﺪ ﺑﺎﷲ ﺗﻌﺎﱃ
) (١ﺍﻟﺘﺼﻮﻑ ﰲ ﺍﻷﺻﻞ :ﻫﻮ ﺗﺼﻔﻴﺔ ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﻛﺪﺍﺭﻫﺎ ﺍﳊﺎﺟﺒﺔ ﳍﺎ ﻋﻦ ﺍﻟﺘﺰﻛﻴﺔ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ،ﻭﻫﻮ ﺍﳌﺴﻤﻰ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻨﺎ ﺑـ"ﺍﻟﺴﻠﻮﻙ" ﻭﻫﻮ ﺗﺮﺑﻴﺔ ﻧﻔﺴﻴﺔ ﻳﺘﻤﺘﻊ ﺎ ﺃﻫﻞ ﺍﳊﻖ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ،ﻭﻟﻜﻨﻬﺎ ﺑﺮﺯﺕ ﺑﻮﺿﻮﺡ ﰲ ﻣﺆﻟﻔﺎﺕ ﺃﰊ ﻧﺒﻬﺎﻥ ﺍﳋﺮﻭﺻﻲ ﻭﺗﻼﻣﻴﺬﻩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻭﺃﻣﺎ ﺍﻟﺘﺼﻮﻑ ﺍﳌﻨﺘﺸﺮ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻣﺜﻞ ﺍﻟﻄﻮﺍﻑ ﻋﻠﻰ "ﺍﻟﻮﱄ" ﺃﻭ ﻗﱪﻩ؛ ﻭﻣﺜﻞ ﺣﻠﻘﺎﺕ ﺍﻟﺮﻗﺺ ﻭﺍﻹﻧﺸﺎﺩ؛ ﻭﻟﺒﺲ ﺍﻟﺮﻗﻊ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﻭﺇﺭﺳـﺎﻝ ﺍﻟﺸﻌﻮﺭ ﻭﺍﳍﻴﺎﻡ ﺑﺒﻌﺾ ﺍﻟﺸﻌﻮﺫﺍﺕ ،ﻓﻬﻮ ﻣﻦ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺪﻳﻦ ﻭﱂ ﻳﺆﺛﺮ ﻋﻦ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) .ﻣﺮﺍﺟﻌﻪ( ) (٢ﻫﻮ ﺭﻭﱘ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺭﻭﱘ ،ﺻﻮﰲ ﺷﻬﲑ ،ﻣﻦ ﺃﺟﻠﹼﺔ ﻣﺸﺎﻳﺦ ﺑﻐﺪﺍﺩ ،ﻣﻦ ﻛﻼﻣﻪ ) ﺍﻟﺼﱪ ﺗﺮﻙ ﺍﻟـﺸﻜﻮﻯ ،ﻭﺍﻟﺮﺿـﻰ ﺍﺳـﺘﻠﺬﺍﺫﹰﺍ ﺑﺎﻟﺒﻠﻮﻯ ( ﺗﻮﰲ ﻋﺎﻡ ٣٣٠ﻫـ ) ﻣﺮﺍﺟﻌﻪ ( ٣
ﺧﻮﻓﹰﺎ ﻣﻦ ﻋﻘﺎﺑﻪ ،ﻭﻃﻤﻌﹰﺎ ﰲ ﺛﻮﺍﺑﻪ ،ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻌﻈﻤﹰﺎ ﳉـﻼﻝ ﺍﷲ ﺗﻌـﺎﱃ ﺑﻌﺒﺎﺩﺗﻪ ،ﻭﻣﺴﺘﺸﻌﺮﹰﺍ ﻋﻈﻢ ﻧﻌﻤﺔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻪ ،ﻭﺃﻧﻪ ﻳﺮﻳﺪ ﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺷﻜﺮ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ،ﻭﻟﻜﻦ ﺣﻈﻮﻅ ﺍﻵﺧﺮﺓ ﻫﻲ ﻧﻌﻤﺔ ﻣﻌﺮﻭﺿﺔ ﻣﻦ ﻗﺒﻞ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌـﺎﱃ ﻋﻠـﻰ ﻋﺒـﺎﺩﻩ ﺍﳌﺨﻠﺼﲔ ،ﻓﺠﺪﻳﺮ ﺇﺫﹰﺍ ﺑﺎﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺮﻏﺐ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ ) ﻭﻣﺎ ﻋْ ﻨﺪ ﺍﷲِ ﺧْ ﻴﺮٌ ﻭﺃﹶ ْﺑﻘﹶﻰ(. (٦٠ﻋﻠﻰ ﺃﻥ ﺧﲑ ﺣﻆ ﻳﻨﺎﻟﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻵﺧﺮﺓ ﻫﻮ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋ ﺰ ﻭﺟـﻞ ،ﻛﻤـﺎ ﻳﻘـﻮﻝ ﺍﷲ
)ﺍﻟﻘﺼﺺ
ﺿﻮﺍﻥﹲ ﻣﻦ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﻭﺭﹺ ْ
ﺃﻛﺒﺮ().ﺍﻟﺘﻮﺑﺔ (٧٢
ﳉﻨﻴﺪ)) :(١ﺍﻹﺧﻼﺹ ﺳﺮ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻪ ﻣﻠﻚ ﻓﻴﻜﺘﺒـﻪ ،ﻭﻻ ﺷـﻴﻄﺎﻥ ﻭﻗﺎﻝ ﺍ ﹸ ﻓﻴﻔﺴﺪﻩ ،ﻭﻻ ﻳﻨﺎﻟﻪ ﻫﻮﻯ ﻓﻴﻤﻴﻠﻪ( ﻭﻟﻌ ﹼﻞ ﻫﺬﺍ ﻣﺄﺧﻮﺫ ﻣﻦ ﺑﻌﺾ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻘﺪ ﺭﺃﻳﺖ ﺍﻟﻘﺮﻃﱯ ﺫﻛﺮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺫﻛﺮﻫـﺎ ﺃﺑـﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻘﺸﲑﻱ؛ ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻘﺮﻃﱯ ﳍﺎ ﺳﻨﺪﹰﺍ -ﻭﻫﻲ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ:
))ﺳﺄﻟﺖ ﺟﱪﻳﻞ ﻋﻦ ﺍﻹﺧﻼﺹ(( ﻓﻘﺎﻝ)) :ﺳﺄﻟﺖ ﺭﺏ ﺍﻟﻌﺰﺓ ﻭﺍﳉﻼﻝ ﻋﻦ ﺍﻹﺧﻼﺹ(( ﻓﻘﺎﻝ: ))ﻫﻮ ﺳﺮ ﻣﻦ ﺳﺮﻱ ،ﺃﺧﺘﺺ ﺑﻪ ﻣﻦ ﺃﺣﺒﺒﺖ ﻣﻦ ﻋﺒﺎﺩﻱ((. ﻭﻟﻌﻞ ﺍﶈﻘﻖ ﺍﳋﻠﻴﻠﻲ) (٢ﻳﺸﲑ ﺇﱃ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻗﺎﻝ: ﻱ ﺑﻴﻨﻪ ﲞﻠﻮ ﺓ ﱄ ﻋﺒﺪ ﻭﺳ ﺮ
ﻭﺑﻴﲏ ﻋﻦ ﺍﻷﻣﻼﻙ ﻭﺍﻟﺮﺳﻞ ﹸﻛﺘﻤﺎ
ﻭﻣﻌﲎ ﺫﻟﻚ؛ ﺃﻥ ﺍﻹﺧﻼﺹ ﺻﻠﺔ ﻣﺎ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﻻ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ﻣﻠﻚ ﻣﻘﺮﺏ، ﺺ ﻣﻦ ﻳﺸﺎﺀ ﲟﺎ ﻳﺸﺎﺀ. ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ ،ﻭﺇﳕﺎ ﻫﻲ ﺻﻠﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ،ﻭﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﳜﺘ
) (١ﻫﻮ ﺍﳉﻨﻴﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﻨﻴﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ،ﻭﻟﺪ ﺑﺒﻐﺪﺍﺩ ﻭﺗﻮﰲ ﺎ ﻋﺎﻡ ٢٩٧ﻫـ ،ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﻛﺒﲑﺍﹰ ،ﲤﻴﺰﺕ ﻃﺮﻳﻘﺘﻪ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺎﳋﻠﻮ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺬﻣﻴﻤﺔ ﻭﺷﺒﻪ ﻏﻼﻢ ،ﻟﻪ ﺭﺳﺎﻟﺔ ﺍﲰﻬﺎ "ﺩﻭﺍﺀ ﺍﻷﺭﻭﺍﺡ" ﻭﻟﻪ ﺭﺳﺎﺋﻞ ﺃﺧﺮﻯ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻹﻧﺸﺎﺩ ﻭﳓﻮﻫﺎ ) .ﻣﺮﺍﺟﻌﻪ ( ) (٢ﻫﻮ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺮﺿﻲ ﺳﻌﻴﺪ ﺑﻦ ﺧﻠﻔﺎﻥ ﺍﳋﻠﻴﻠﻲ ،ﻭﻟﺪ ﺑﺒﻮﺷﺮ ﻋﺎﻡ ١٢٣٦ﻫـ ،ﻭﻫﻮ ﺃﺣﺪ ﺗﻼﻣﻴﺬ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺮﺑﺎﱐ ﻧﺎﺻﺮ ﺑﻦ ﺃﰊ ﻧﺒﻬﺎﻥ ﺍﳋﺮﻭﺻﻲ، ﻭﻳﻨﺘﻤﻲ ﺇﱃ ﻣﺪﺭﺳﺔ ﺃﰊ ﻧﺒﻬﺎﻥ ﰲ ﳎﺎﻝ ﺇﺑﺮﺍﺯ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ،ﻟﻪ ﲢﻘﻴﻘﺎﺕ ﻣﻌﻤﻘﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ ،ﻭﻟـﻪ ﻣـﺼﻨﻔﺎﺕ ﻭﻗـﺼﺎﺋﺪ ﰲ ﺍﻟﺴﻠﻮﻙ ،ﻣﻦ ﺃﺷﻬﺮ ﻣﺼﻨﻔﺎﺗﻪ "ﲤﻬﻴﺪ ﻗﻮﺍﻋﺪ ﺍﻹﳝﺎﻥ" ﻭ"ﻣﻘﺎﻟﻴﺪ ﺍﻟﺘﺼﺮﻳﻒ" ﻭ"ﻣﻈﻬﺮ ﺍﳋﺎﰲ ﺍﳌﻀﻤﻦ ﺍﻟﻜﺎﰲ ﰲ ﻋﻠﻤﻲ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ" ،ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺳﻨﺔ ١٢٨٨ﻫـ ) .ﻣﺮﺍﺟﻌﻪ ( ٤
ﺍﻹﺨﻼﺹ ﺭﻭﺡ ﺍﻟﺩﻴﻥ
ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﺧﻼﺹ ﻫﻮ ﺭﻭﺡ ﻫﺬﺍ ﺍﻟـﺪﻳﻦ، ﺫﻟﻚ ﻷﻥ ﻛﺘﺎﺏ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﺟﺎﺀ ﺩﺍﻋﻴﹰﺎ ﺇﱃ ﻣﻠﺔ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﺍﺳﺘﺴﻼﻡ ﺍﻟﻌﺒـﺪ ﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﺑﺄﻥ ﻳﺴﻠﻢ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﻋﺰ ﻭﺟﻞ ﻗﻠﺒﻪ ﻭﻋﻘﻠﻪ ﻭﺟﺴﻤﻪ ﻭﺭﻭﺣﻪ ﻭﺿﻤﲑﻩ ﻭﻏﺮﺍﺋﺰﻩ ،ﻭﻗﺪ ﻋﺒﺮ ﺍﻟﺪﱢﻳﻦ)(ﺍﻟﺒﻴﻨﺔ(٥٩
ﺍﳊﻖ ﻋﺰ ﻭﺟﻞ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ) :ﻭﻣﺎ ﹸﺃﻣﺮُﻭﺍ ﺇﹺﻻﹼ ﻟﻴْ ﻌُﺒﺪُﻭﺍ ﺍﷲَ ُﻣ ْﺨﻠﺼﻴﻦ ﻟﹶ ُﻪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪﹰﺍ ﺇﱃ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ؛ ﺇﻻ ﰲ ﺃﻧﻪ ﺣﻘﻴﻘﺘﻪ ﻳﺸﻤﻞ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ،ﺇﺫ ﻫﺬﺍ ﺃﻣـﺮ ﺭﺑﺎﱐ ﻻ ﳜﺘﺺ ﺑﻪ ﺃﺣﺪ ﺩﻭﻥ ﺃﺣﺪ.
ﺕ ﺃﻥ ﺃﻋﺒﺪ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳜﺎﻃﺐ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﻮﻟﻪ) :ﻗﻞ ﺇﻧﻲ ﹸﺃﻣﺮ ُ
ﺍﷲَ ُﻣﺨﻠﺼﺎﹰ ﻟﹶ ُﻪ ﺍﻟﺪﱢﻳﻦ) (ﺍﻟﺰﻣﺮ (١١ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ) :ﻗﻞﹺ ﺍﷲَ ﺃﻋﺒ ُﺪ ﻣُﺨﻠﺼﺎﹰ ﻟﻪ ﺩﻳﻨﹺﻲ(
)ﺍﻟﺰﻣﺮ
(١٤ﻓﺈﺫﹰﺍ ﺍﻷﻣﺮ ﺑﺎﻹﺧﻼﺹ ﻭﺟﻪ ﺇﱃ ﺧﲑ ﺧﻠﻖ ﺍﷲ؛ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺍﻟـﺬﻱ ﻫﻮ ﺃﺭﻗﻰ ﺍﻟﻨﺎﺱ ﺫﺭﻭﺓ ﰲ ﺍﳋﲑ ،ﻭﻻ ﻳﻄﺎﻭﻟﻪ ﺃﺣﺪ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺗﻌﺎﱃ.
ﺍﻹﺨﻼﺹ ﻓﻲ ﺍﻟﻌﻤل ﻭﺍﻟﻌﺒﺎﺩﺓ
ﻓﺎﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﺇﳕﺎ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ﻭﺟﻮﻫﺮﻩ ﻭﺳﺮﻩ ،ﻭﺫﻟﻚ ﺑﺄ ﹼﻻ ﻳﺘﻌﻠﹼﻖ ﺍﻟﻌﺒﺪ - ﻋﻨﺪﻣﺎ ﻳﻌﻤﻞ ﺃﻱ ﻋﻤﻞ -ﺑﺄﻱ ﻏﺮﺽ ﻣﻦ ﺃﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﺎ ،ﻭﺇﳕﺎ ﻳﺮﻳﺪ ﺑﻌﻤﻠﻪ ﺫﻟﻚ ﻭﺟﻪ ﺍﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻻ ﻳﻌﻤﻞ -ﺃﻱ ﻋﻤﻞ -ﻣﺮﺍﻋﻴﹰﺎ ﻓﻴﻪ ﺃﻱ ﺃﺣﺪ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﻣﻬﻤﺎ ﻋﻼ ﺷﺄﻧﻪ ،ﻭﻋﻈﻢ ﻗﺪﺭﻩ، ﺫﻟﻚ ﻷﻥ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﻻ ﳝﻠﻜﻮﻥ ﻧﻔﻊ ﺃﺣﺪ ﻭﻻ ﺿﺮﻩ ،ﻭﻻ ﳝﻠﻜﻮﻥ ﻷﻱ ﺃﺣﺪ ﺷﺮﻭﻯ ﻧﻘﲑ) (١ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ،ﻭﺇﳕﺎ ﺍﳌﻠﻚ ﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺼﺮﻑ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﲟﺎ ﻳﺸﺎﺀ ،ﻓﺎﻟﻌﺒﺪ ﻫﻮ ﻋﺒﺪ ﺍﷲ ،ﻭﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳜﻠﺺ ﻫﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﺍﻟﻌﺒﺎﺩﺓ) (٢ﺇﳕﺎ ﻫﻲ ﺿﺮﻳﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻀﺮﻳﺒﺔ ﷲ ﺍﳋﺎﻟﻖ ﻭﺣﺪﻩ؛ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ. ) (١ﰲ ﺍﻟﻜﻼﻡ) :ﻭﻻ ﳝﻠﻚ ﺷﺮﻭﻯ ﻧﻘﲑ( ﺃﻱ ﻣﻌﺪﻡ) .ﻣﺮﺍﺟﻌﻪ( ) (٢ﻳﻌﺘﻘﺪ ﺍﻟﺒﻌﺾ ﺑﺄﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻫﻲ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﻟﻺﻧﺴﺎﻥ ،ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻫﻲ ﺻﻔﺔ ﺣﺘﻤﻴﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﻛﺎﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﺇﻥ ﱂ ﻳﺘﺠﻪ ﺎ ﺇﱃ ﺧﺎﻟﻘﻪ ﺟﻞ ﻭﻋﻼ ﻓﺈﻧﻪ ﺳﻴﺘﻮﺟﻪ ﺎ ﺇﱃ ﻏﲑﻩ ﻛﺎﻟﺒﺸﺮ ﺃﻭ ﺍﳊﺠﺮ ﺃﻭ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮﻯ ،ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ؛ ﻓﺈﻥ ﻣﻼﺣﺪﺓ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻗﺪ ﺗﻨﻜﺮﻭﺍ ﻟﻸﺩﻳﺎﻥ ٥
ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ –ﺃﺣﺪ ﻣﻔﺴﺮﻱ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ -ﺃﻧﻪ ﻓﺴﺮ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﺷﺮﻉ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﺪﱢﻳﻦﹺ ﻣﺎ ﻭﺻﱠﻰ ﺑﹺﻪ ﻧُﻮﺣﺎﹰ ﻭﺍﻟﺬﻱ ﺃﹶ ْﻭﺣْ ﻴﻨﺎ ﺇﹺﻟﹶ ْﻴﻚ ﻭﻣﺎ ﻭﺻﱠـ ْﻴﻨﺎ
ﻥ ﺃﻗﻴﻤُﻮﺍ ﺍﻟـﺪﱢﻳﻦ ﻭﻻﹶَ ﺗﺘﻔﹶﺮﱠﻗﹸـﻮﺍ ﻓﻴـﻪ( ﺑﹺﻪ ﺇﹺ ْﺑﺮﺍﻫﻴﻢ ﻭﻣُﻮﺳﻰ ﻭﻋﻴﺴﻰ ﺃ ﹾ
)ﺍﻟـﺸﻮﺭﻯ (١٣
ﺑﺎﻹﺧﻼﺹ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺒﻌﻴﺪ؛ ﻓﺈﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺷﺮﻉ ﻟﻠﻨﺎﺱ ﲨﻴﻌﹰﺎ ﺩﻳﻨﹰﺎ ﻭﺍﺣﺪﺍﹰ ،ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﺍﻟﺘﺎﻡ ﻷﻣﺮ ﺍﷲ ،ﻭﺍﻻﻧﻘﻴﺎﺩ ﳊﻜﻤﻪ ،ﻭﺍﻹﺫﻋﺎﻥ ﻟﻄﺎﻋﺘﻪ. ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﺕ؛ ﺑﺄﻥ ﺍﻻﺳﺘﺴﻼﻡ ﺇﳕﺎ ﻫﻮ ﺍﺳﺘﺴﻼﻡ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ
ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﻀﻤﲑ ﻭﺍﻟﻐﺮﺍﺋﺰ ﲝﻴﺚ ﺗﻜﻮﻥ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻫﺬﻩ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ، ﺫﻟﻚ ﻷﻥ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ ﻳﻘﻮﻝ ) :ﹸﻗ ﹾﻞ ﺇﹺﻧﱠﻨﹺﻲ ﻫﺪﺍﻧﹺﻲ ﺭﺑﱢﻲ ﺇﹺﻟﹶﻰ ﺻﺮﺍﻁٍ ُﻣ ْﺴﺘﻘﻴﻢﹴ ﺩﻳﻨﺎﹰ ﻗﻴﻤﺎﹰ ﻣﻠﹶﺔﹶ ﺇﹺ ْﺑﺮﺍﻫﻴﻢ ﺣﻨﹺﻴﻔﺎﹰ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻣﻦ ﺍﻟ ُﻤ ْﺸﺮﹺﻛﻴﻦ ⎯ﻗﹸﻞ ﺇﹺﻥﱠ ﺻﻠﹶﺎﺗﻲ ﻭﻧُـ ُﺴﻜﻲ ﻭﻣْ ﺤﻴـﺎﻱ
ﺴﻠﻤﻴﻦ)(⎯ﺍﻷﻧﻌـﺎﻡ ﺍ ﹾﻟ ُﻤ ْ
ﺕ ﻭﺃﻧﺎ ﺃﻭﱠ ﹸﻝ ﻭﻣﻤﺎﺗﻲِﷲِ ﺭﺏﹺ ﺍ ﹾﻟﻌﺎﻟﹶﻤﻴﻦ ⎯ﻻ ﺷﺮﹺﻳﻚ ﻟﹶ ُﻪ ﻭﺑﹺﺬﹶﻟﻚ ﹸﺃﻣﺮ ُ (١٦٣-١٦١ﻓﺎﻹﺳﻼﻡ –ﺇﺫﹰﺍ -ﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻼﺓ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺴﻚ –ﺍﻟـﺬﻱ ﻫﻮ ﺍﻟﺬﺑﺢ؛ ﻭﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻠﻌﺒﺎﺩ -ﷲ ﻋ ﺰ ﻭﺟﻞ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﳊﻴﺎﺓ ﻟﻪ ﺗﻌﺎﱃ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻤﺎﺕ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﺧﻼﺹ. ﺇﻥ ﲨﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﱵ ﺟﺎﺀﺕ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﺘﺤﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺍﻷﺭﺽ، ﻭﻟﻮﺻﻞ ﺍﻟﻌﺒﺎﺩ ﺑﺎﷲ ﻋ ﺰ ﻭﺟﻞ ﻣﻦ ﺧﻼﻝ ﺃﻭﺍﻣﺮﻩ ﻭﻓﺮﺍﺋﻀﻪ ،ﻫﺬﻩ ﺍﻟﺮﺳﺎﻻﺕ ﲨﻴﻌﹰﺎ ﺍﻟﺘﻘـﺖ ﻋﻠـﻰ
ﺪ ﺑﻌ ﹾﺜﻨﺎ ﻓـﻲ ﻛﹸـﻞﹺ ﹸﺃﻣـﺔٍ ﺭﺳُـﻮﻻﹰ ﺃﹶﻥ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ،ﻓﺎﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ) :ﻭﻟﹶﻘﹶ ْ ﺍ ْﻋُﺒﺪُﻭﺍ ﺍﷲَ ﻭﺍ ْﺟﺘﻨﹺﺒُﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ) (ﺍﻟﻨﺤﻞ (٣٦ﻭﻳﻘﻮﻝ) :ﻭﻣﺎ ﺃ ْﺭﺳ ﹾﻠﻨﺎ ﻣﻦ ﻗﹶ ْﺒﻠﻚ ﻣﻦ ﺭﺳُﻮﻝﹴ ﺇﹺﻻ ﻧُﻮﺣﻲ ﺇﹺﻟﹶ ْﻴﻪ ﺃﹶﻧﱠ ُﻪ ﻻ ﺇﹺﻟﹶﻪ ﺇﹺﻻ ﺃﹶﻧﺎ ﻓﹶﺎ ْﻋُﺒﺪُﻭﻥ) (ﺍﻷﻧﺒﻴﺎﺀ (٢٥ﻓﺎﻟﻌﺒﺎﺩﺓ ﺍﳋﺎﻟﺼﺔ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌـﺎﱃ ﺗﻌﲏ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﳐﻠﺼﹰﺎ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺳﺮﻩ ﻭﺟﻬﺮﻩ ،ﻻ ﻳﺒﺘﻐﻲ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤـﺎﻝ ﺇﻻ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ.
ﺍﳌﺨﺘﻠﻔﺔ ،ﻟﻜﻨﻬﻢ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻓﻘﺪﺳﻮﺍ ﻣﺎﺭﻛﺲ ﻭﻟﻴﻨﲔ ﻭﺳﺘﺎﻟﲔ ﻭﳓﻮﻫﻢ ،ﻭﺳﺎﻗﺘﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﲟـﺎ ﻛﺘـﺐ ﻣﺎﺭﻛﺲ ﻭﻣﺎﻭ ﻭﻏﲑﳘﺎ) .ﻣﺮﺍﺟﻌﻪ( ٦
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻳﻘﻒ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﲬﺲ ﻣﺮﺍﺕ ﻋﻠﻰ ﺍﻷﻗﻞ ﺑﲔ ﻳـﺪﻱ ﺍﷲ ﺗﺒـﺎﺭﻙ ﺪ ﻭﺇﹺﻳﱠـﺎﻙ ﻭﺗﻌﺎﱃ ،ﻳﻜﺮﺭ -ﰲ ﻛﻞ ﻣﺮﺓ ﻳﻘﻔﻬﺎ -ﻋﺪﺓ ﻣﺮﺍﺕ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ) :ﺇﹺﻳﱠـﺎﻙ ﻧْ ﻌﺒُـ ُ ﻧْ ﺴﺘﻌﻴ ُ ﻦ()ﺍﻟﻔﺎﲢـﺔ (٥ﻓﺈﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﻗﻮﻟﻪ ،ﻓﺈﻧﻪ ﳜﺎﻃﺐ ﻣﻦ ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ؛ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﻟﺴﺮﺍﺋﺮ ﻛﺎﻟﻌﻼﻧﻴﺔ؛ ﻭﻳﻌﻠﻢ ﻣﺎ ﳜﺘﻠﺞ ﺑﲔ ﺣﻨﺎﻳـﺎ ﺿـﻤﲑﻩ، ﻭﳛﻴﻂ ﺑﻜﻞ ﻣﺎ ﻳﻜﺘﻨﻔﻪ ﺳﺮﻩ ،ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺭﻙ ﺑﺄﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺇﳕﺎ ﻫﻮ ﻣﻮﺟﻪ ﷲ ،ﻓﺈﻥ ﻛﺎﻥ - ﰲ ﺃﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﻌﻤﻠﻬﺎ -ﻳﺒﺘﻐﻲ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﺈﻥ ﺫﻟﻚ ﻳﻨﺎﰲ ﻫـﺬﺍ ﺪ( ﻭﻫﺬﺍ ﺣﺼﺮ؛ ﺣﺼﺮ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺫﺍﺕ ﺍﳊﻖ ﻋ ﺰ ﻭﺟـﻞ ،ﺇﺫ ﺍﻟﻘﻮﻝ ،ﺇﺫ ﻫﻮ ﻳﻘﻮﻝ) :ﺇﹺﻳﱠﺎﻙ ﻧْ ﻌُﺒ ُ ﺗﻘﺪﱘ ﺍﳌﻌﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ،ﻓﻤﻌﲎ ﺫﻟﻚ؛ ﻻ ﻧﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻙ ،ﻭﻟﺌﻦ ﻛﺎﻥ ﻳﺒﺘﻐﻲ ﺬﻩ
ﺍﻟﻌﺒﺎﺩﺓ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؛ ﻓﻤﺎﺫﺍ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺮﻩ؟.
ﻫـل ﺍﻟﺭﻴـﺎﺀ ﺸـﺭﻙ؟
ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﻴﻦ ﰲ ﳏﻜﻢ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﻋﺪﻡ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ -ﺃﻱ ﺍﻟﺮﻳﺎﺀ -ﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﻹﺷﺮﺍﻙ ،ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ) :ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُﻮ ﹾﺍ ﻟﻘﹶﺎﺀَ ﺭﺑﱢﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻـﺎﻟﺤﺎﹰ ﻭﻻ ُﻳ ْﺸﺮﹺ ْ ﻙ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ(. ﺍﳌﻔﺴﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻨﻮﻥ ﺑﺎﻟﺮﻭﺍﻳﺎﺕ؛ ﻭﻳﺮﺑﻄﻮﻥ ﰲ ﺗﻔﺴﲑﻫﻢ ﺑﲔ ﺍﻵﻳﺎﺕ ﻭﺃﺳﺒﺎﺏ ﻧﺰﻭﳍﺎ، ﺫﻛﺮﻭﺍ ﺃﺳﺒﺎﺑﹰﺎ ﻣﺘﻌﺪﺩﺓ ﻟﱰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻓﻤﻨﻬﻢ ﻣﻦ ﺫﻛﺮ :ﺑﺄﺎ ﻧﺰﻟﺖ ﰲ ﺍﻟﺮﺟﻞ ﺍﻟـﺬﻱ ﻳﻌﻤﻞ ﺍﻟﻌﻤﻞ ﻟﻮﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﺈﺫﺍ ﺍﻃﹼﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﺳﺮﻩ ﺫﻟﻚ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ :ﺑﺄـﺎ ﻧﺰﻟﺖ ﰲ ﺍﻟﺬﻱ ﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﲰﻊ ﺛﻨﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻭﺷﻜﺮﻫﻢ ﻟﻪ ﻋﻠﻰ ﺍﳉﻬـﺎﺩ ﺍﻧﺸﺮﺡ ﺻﺪﺭﻩ ﻟﺬﻟﻚ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ :ﺑﺄﺎ ﻧﺰﻟﺖ ﻓﻴﻤﻦ ﻳﱪ ﻭﺍﻟﺪﻳﻪ ﻭﻳﺼﻞ ﺃﺭﺣﺎﻣﻪ ﻭﻫﻮ ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ؛ ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﺜﲎ ﻋﻠﻴﻪ ﺑﺴﺒﺐ ﺫﻟﻚ ﻳﻌﺠﺒﻪ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ. ﻭﺍﻵﻳﺔ -ﰲ ﺍﳊﻘﻴﻘﺔ -ﻫﻲ ﺃﻋﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﺄﺳﺮﻫﺎ ،ﻭﺇﳕﺎ ﻣﻦ ﺷﺄﻥ ﺍﳌﻔـﺴﺮﻳﻦ - ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﻣﺼﻄﻠﺢ ﺍﳌﺘﻘﺪﻣﲔ ﻣﻨﻬﻢ -ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻥ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ ﻛـﺬﺍ؛ ﺇﻥ ﻛـﺎﻥ ﺣﻜﻤﻬﺎ ﻳﺸﻤﻞ ﺫﻟﻚ ﺍﻷﻣﺮ ،ﻭﻗﺪ ﻧﺒﻪ ﻋﻠﻰ ﻫﺬﺍ ﺑﻌﺾ ﺣﺬﺍﻕ ﺍﳌﻔﺴﺮﻳﻦ ﻣﻦ ﺍﳌﺘﻘﺪﻣﲔ ﺃﻧﻔﺴﻬﻢ. )ﺍﻟﻜﻬﻒ (١١٠
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ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﻟﺼﺔ ﻻ ﺗـﺸﻮﺎ ﺷﺎﺋﺒﺔ ﻣﻦ ﺭﻳﺎﺀ ﺃﻭ ﺍﺑﺘﻐﺎﺀ ﻏﺮﺽ ﻣﻦ ﺃﻏﺮﺍﺽ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ. ﻭﻣﻔﻬﻮﻡ ﺍﻟﻌﺒﺎﺩﺓ -ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ -ﻫﻮ ﻣﻔﻬﻮﻡ ﻋﺎﻡ ،ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ -ﻛﻤﺎ ﻗﻠﺖ -ﻫﻲ ﺿﺮﻳﺒﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ،ﻓﻬﻲ -ﺇﺫﹰﺍ -ﺍﻟﻄﺎﻋﺔ ﺍﳌﻄﻠﻘﺔ ﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﻜﻞ ﺃﻣ ﹴﺮ ﹰﺃ ﻣ ﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻪ ﳚﺐ ﺃﻥ ﳝﺘﺜﻞ ﻃﺎﻋﺔ ﻟﻪ ،ﻭﻛﻞ ﺃﻣﺮ ﺣﺬﹼﺭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻨﻪ ﳚﺐ ﺃﻥ ﳚﺘﻨﺐ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ﻋـﺰ ﻭﺟﻞ ﺃﻳﻀﺎﹰ ،ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ؛ ﻓﺎﻟﺪﻳﻦ ﺍﻟﻄﺎﻋﺔ ،ﻭﺍﻟﻄﺎﻋﺔ ﺗﻜﻮﻥ ﰲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ )ﻭﻣﺎ ﹸﺃﻣﺮُﻭﺍ ﺇﹺﻻﹼ ﻟﻴْ ﻌُﺒﺪُﻭﺍ ﺍﷲَ ُﻣ ْﺨﻠﺼﻴﻦ ﻟﹶ ُﻪ ﺍﻟﺪﱢﻳﻦ) (ﺍﻟﺒﻴﻨﺔ (٥ﺃﻱ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﻄﺎﻋﺔ ،ﻓﺎﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻛﻠﻬﺎ ﺗﺪﺧﻞ ﰲ ﺍﻟﺪﻳﻦ ،ﻷﺎ ﺗﺪﺧﻞ ﰲ ﺑﺎﺏ ﻃﺎﻋﺔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ.
ﻓﺎﳌﻘﺼﻮﺩ ﺑﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُﻮ ﹾﺍ ﻟﻘﹶﺎﺀَ ﺭﺑﱢﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻﺎﻟﺤﺎﹰ
ﻭﻻ ُﻳ ْﺸﺮﹺ ْ ﻙ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ( )ﺍﻟﻜﻬﻒ (١١٠ﺃﻻ ﻳﻘﺼﺪ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﺘﻘـﺮﺏ ﺎ ﺍﻟﻌﺒﺪ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ؛ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ؛ ﻛﺎﻟـﺼﻠﻮﺍﺕ ﻭﺍﻟـﺼﻴﺎﻡ ﻭﺍﳊﺞ ،ﺃﻭ ﻛﺎﻧﺖ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻠﻌﺒﺎﺩ؛ ﻛﺎﻟﺰﻛﻮﺍﺕ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻭﻋﻮﻥ ﺍﻟﻀﻌﻴﻒ ﻭﺇﻏﺎﺛﺔ ﺍﳌﻠـﻬﻮﻑ ﻭﻧﺼﺮﺓ ﺍﳌﻈﻠﻮﻡ ﻭﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ،ﻭﻛﺬﻟﻚ ﺍﺟﺘﻨﺎﺏ ﺍﳌﻨﻬﻴﺎﺕ ،ﺃﻥ ﻻ ﻳﻘﺼﺪ ﺫﻟﻚ ﻛﻠﻪ ﻙ ﺇﻻ ﻷﺟﻞ ﻭﺟﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ )ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُﻮ ﹾﺍ ﻟﻘﹶﺎﺀَ ﺭﺑﱢﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻﺎﻟﺤﺎﹰ ﻭﻻ ُﻳ ْﺸﺮﹺ ْ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ( )ﺍﻟﻜﻬﻒ .(١١٠
ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﻜﻴﻢ ﰲ "ﻧﻮﺍﺩﺭ ﺍﻷﺻﻮﻝ" ﻣﻦ ﻃﺮﻳﻖ ﺃﻭﺱ ﺑﻦ ﺷﺪﺍﺩ
ﻓﻴﻤﺎ ﺃﺣﺴﺐ) -ﺃﻧﻪ ﻛﺎﻥ ﻳﺒﻜﻲ؛ ﻓﻘﻴﻞ ﻟﻪ :ﻣﺎ ﻳﺒﻜﻴﻚ؟ ﻓﻘﺎﻝ :ﺃﺑﻜﺎﱐ ﺃﻣﺮ ﺭﺃﻳﺘﻪ ﻋﻠﻰ ﻭﺟـﻪﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻠﻰ ﻭﺟﻬﻚ؟ ﻗﺎﻝ: ))ﺃﻣﺮ ﺃﲣﻮﻓﻪ ﻋﻠﻰ ﺃﻣﱵ ﻣﻦ ﺑﻌﺪﻱ(( ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻭﻣﺎ ﻫـﻮ؟ ﻓﻘـﺎﻝ)) :ﺍﻟـﺸﺮﻙ ﻭﺍﻟﺸﻬﻮﺓ ﺍﳋﻔﻴﺔ(( ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺃﻭ ﺗﺸﺮﻙ ﺃﻣﺘﻚ؟ ﻓﻘﺎﻝ)) :ﻧﻌﻢ؛ ﺃﻣﺎ ﺇﱐ ﻻ ﺃﻗـﻮﻝ ﻟﻚ ﺑﺄﻢ ﻳﻌﺒﺪﻭﻥ ﴰﺴﹰﺎ ﻭﻻ ﻗﻤﺮﹰﺍ ﻭﻻ ﺣﺠﺮﹰﺍ ﻭﻻ ﻭﺛﻨﺎﹰ ،ﻭﻟﻜﻨﻬﻢ ﻳﺮﺍﺅﻭﻥ ﰲ ﺃﻋﻤﺎﳍﻢ(( ﻓﻘﻠﺖ:
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ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻫﻞ ﺍﻟﺮﻳﺎﺀ ﺷﺮﻙ؟ ﻓﻘﺎﻝ)) :ﻧﻌﻢ(( ﻓﻘﻠﺖ ﻟﻪ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﻭﻣﺎ ﺍﻟﺸﻬﻮﺓ ﺍﳋﻔﻴﺔ؟
ﻓﻘﺎﻝ)) :ﻳﺼﺒﺢ ﺃﺣﺪﻫﻢ ﺻﺎﺋﻤﹰﺎ ﻓﺘﻌﺮﺽ ﻟﻪ ﺷﻬﻮﺓ ﻣﻦ ﺷﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺎ ﻓﻴﺪﻉ ﺻﻴﺎﻣﻪ(().(١
ﻳﻘﻮﻝ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯﻳﺪ)- (٢ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ ﰲ ﺳﻨﺪ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ) :-ﺑﺄﻧـﻪ ﺭﺃﻯ
ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ) (٣ﻓﺴﺄﻟﻪ :ﻫﻞ ﺍﻟﺮﻳﺎﺀ ﺷﺮﻙ؟ ﻓﻘﺎﻝ ﻟﻪ :ﻧﻌﻢ؛ ﺃﻣﺎ ﺗﻘﺮﺃ ﻗﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ) :ﻓﹶﻤـﻦ ﻙ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُﻮ ﹾﺍ ﻟﻘﹶﺎﺀَ ﺭﺑﱢﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻﺎﻟﺤﺎﹰ ﻭﻻ ُﻳ ْﺸﺮﹺ ْ
().ﺍﻟﻜﻬﻒ(١١٠
ﺍﻟﺭﻴﺎﺀ ﻫﻭ ﺍﻟﺸﺭﻙ ﺍﻟﺨﻔﻲ
ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﺴﻤﻴﺔ ﺍﻟﺮﻳﺎﺀ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ
ﻭﻋﻨﺪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺑـ"ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ" ﻭﲰﺎﻩ ﺑﻌﻀﻬﻢ "ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ" ﻭﻫﻮ ﻣﻌـﲎ ﻗـﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺃﰊ ﻣﺴﻠﻢ) (١ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ:
) (١ﻫﻨﺎﻙ ﺗﺮﺍﺑﻂ ﻋﺠﻴﺐ ﻭﺩﻗﻴﻖ ﺑﲔ ﺍﻟﺼﻮﻡ ﻭﺍﻹﺧﻼﺹ؛ ﻛﻤﺎ ﻧﺮﻯ ﻫﻨﺎ ،ﺣﻴﺚ ﻗﺮﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺮﻙ ﺍﻟﺼﻮﻡ ﺑﺎﻟﺮﻳﺎﺀ ،ﻭﻛﻤـﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ)) :ﻛﻞ ﻋﻤﻞ ﺍﺑﻦ ﺁﺩﻡ ﻟﻪ ﺇﻻ ﺍﻟﺼﻮﻡ ﻓﺈﻧﻪ ﱄ ﻭﺃﻧﺎ ﺃﺟﺰﻱ ﺑﻪ(( ﳑﺎ ﻳﻌﲏ ﺃﻥ ﺇﻛﺜﺎﺭ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﺼﻮﻡ ﻳـﺮﰊ ﻟﺪﻳـﻪ ﺍﻟﺘﻘـﻮﻯ، ﻭﻳﺘﺼﻔﻰ ﺳﻠﻮﻛﻪ ﻭﻗﻠﺒﻪ ﺑﺎﻹﺧﻼﺹ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ) :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺼﻴﺎﻡ ﻛﻤﺎ ﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗـﺒﻠﻜﻢ ﻟﻌﻠﻜـﻢ
ﺗﺘﻘﻮﻥ() .ﻣﺮﺍﺟﻌﻪ(
ﺴ ﻲ ،ﻭﺭﻭﻯ ﻋﻨـﻪ ) (٢ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯﻳﺪ ﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﺒﺼﺮﻱ ،ﺣﺪﺙ ﻋﻦ ﺍﳊﺴﻦ ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﻭﻋﺒﺪﺍﷲ ﺑﻦ ﺭﺍﺷﺪ ﻭﻋﺒﺎﺩﺓ ﺑﻦ ﻧـ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﻤﺎﻙ ﻭﻭﻛﻴﻊ ﻭﺯﻳﺪ ﺑﻦ ﺍﳊﺒﺎﺏ ﻭﺁﺧﺮﻭﻥ ،ﻭﺣﺪﻳﺜﻪ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻮﺍﻫﻲ ﻋﻨﺪﻫﻢ ،ﻛﺎﻥ ﺯﺍﻫﺪﹰﺍ ﻋﺎﺑﺪﹰﺍ ﻭﻭﺍﻋﻈﺎﹰ ،ﺻﺤﺐ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴـﺪ ﰒ ﻓﺎﺭﻗﻪ ﻻﻋﺘﺰﺍﻟﻪ ،ﻭﺑﻘﻲ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺭﺅﻳﺔ ﺍﻻﻛﺘﺴﺎﺏ ﻭﺍﻟﻘﺪﺭ ،ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﺸﻬﺮ ،ﺑﻞ ﻧﺼﺐ ﻧﻔﺴﻪ ﻟﻠﻜﻼﻡ ﰲ ﻣﺬﺍﻫﺐ ﺍﻟﻨﺴﺎﻙ ﻭﺗﺒﻌﻪ ﺧﻠﻖ ،ﻣﺎﺕ ﺑﻌﺪ ﺍﳌﺎﺋﺔ ﻭﺍﳋﻤﺴﲔ) .ﻣﺮﺍﺟﻌﻪ( ) (٣ﻫﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﳊﺴﻦ ﻳﺴﺎﺭ ﺍﻟﺒﺼﺮﻱ ،ﻭﻟﺪ ﺳﻨﺔ ٢١ﻟﻠﻬﺠﺮﺓ ،ﻛﺎﻥ ﺃﺑﻮﻩ ﻣﻮﱃ ﻟﺰﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺻﺎﺣﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻭﻛﺎﺗﺐ ﻭﺣﻴﻪ ،ﻭﺃﻣﻪ ﺧﲑﺓ ﻣﻮﻻﺓ ﻷﻡ ﺳﻠﻤﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻧﺸﺄ ﰲ ﺑﻴﺘﻬﺎ ﻭﻟﻘﻲ ﲨﺎﻋﺔ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﲰﻊ ﻣﻨﻬﻢ ،ﻛـﺎﻥ ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻗﺎﻣﺎ ﻣﻌﹰﺎ ﺑﺄﻋﺒﺎﺀ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﲢﺖ ﺟﻮﺭ ﺑﲏ ﺃﻣﻴﺔ ،ﻭﻗﺪ ﺍﺷﺘﺎﻕ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﺟﺎﺑﺮ ﺑﻦ ﺯﻳﺪ ﻋﻨﺪ ﻭﻓﺎﺗﻪ ﻓﺠﺎﺀﻩ ﻣﺘﺨﻔﻴﹰﺎ ﻋﻦ ﻋﻴﻮﻥ ﺍﻷﻣﻮﻳﲔ ،ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﻡ ١١٠ﻫـ ﻭﺩﻓﻦ ﺑﻌﺪ ﺻﻼﺓ ﺍﳉﻤﻌﺔ) .ﻣﺮﺍﺟﻌﻪ( ) (١ﺍﻟﻌﻼﻣﺔ ﻧﺎﺻﺮ ﺑﻦ ﺳﺎﱂ ﺑﻦ ﻋﺪﱘ ﺑﻦ ﺻﺎﱀ ﺍﻟﺮﻭﺍﺣﻲ ﺍﻟﺒﻬﻼﱐ ،ﻭﻟﺪ ﺳﻨﺔ ١٢٧٣ﻫـ ﰲ ﺑﻠﺪﺓ ﳏﺮﻡ ﻣﻦ ﻭﺍﺩﻱ ﳏﺮﻡ ﺍﳌﻌﺮﻭﻑ ﺎ ،ﻛﺎﻥ ﻧﺎﺑﻐﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﺣﱴ ﻟﻘﺐ ﺑﻌﺎﱂ ﺍﻟﺸﻌﺮﺍﺀ ﻭﺷﺎﻋﺮ ﺍﻟﻌﻠﻤﺎﺀ ،ﺍﻧﺘﻘﻞ ﺇﱃ ﺯﳒﺒﺎﺭ ﺃﻳﺎﻡ ﺩﻭﻟﺔ ﺁﻝ ﺑﻮ ﺳﻌﻴﺪ ﻓﻴﻬﺎ ،ﻭﺗﺴﻨﻢ ﻣﻨﺼﺐ ﺍﻟﻘﻀﺎﺀ ﻓﻴﻬﺎ ،ﻟﻪ ﻛﺘـﺎﺏ ﻣﻮﺳﻮﻋﻲ ﰲ ﺍﻟﻔﻘﻪ ﱂ ﻳﺘﻤﻪ ﻫﻮ "ﻧﺜﺎﺭ ﺍﳉﻮﻫﺮ" ﻭﻟﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﻣﻨﻬﺎ :ﺍﻟﻨﺸﺄﺓ ﺍﶈﻤﺪﻳﺔ – ﺍﻟﻨﻮﺭ ﺍﶈﻤﺪﻱ _ ﺍﻟﻨﻔﺲ ﺍﻟﺮﲪـﺎﱐ ،ﻭﺗـﻮﰲ ﺇﱃ ﺭﲪﺔ ﺭﺑﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺻﻔﺮ ﺳﻨﺔ ١٣٣٩ﻫـ ﰲ ﺯﳒﺒﺎﺭ) .ﻣﺮﺍﺟﻌﻪ( ٩
ﻭﺭﺍﻗﺐ ﻭﺻﺎﻳـﺎ ﺍﻟﻠﻪ ﺳﺮﹰﺍ ﻭﺟـﻬﺮ ﹰﺓ
ﺲ ﻏﻔﻠﺔﹲ ﻭﻓﺘﻮ ُﺭ ﻓﻔـﻲ ﻛﻞ ﻧﻔ ﹴ
ﻭﺟﺮﺩ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﹺﺟ ﺪ ﻙ ﰲ ﺍﻟﺘُﻘﻰ
ﲑ ﻚ ﺑﺎﻟﺸﺮ ﻙ ﺍﳋـﻔﻲ ﺧﺒ ُ ﻓﻔﻮ ﹶﻗ
ﻳﻌﲏ؛ ﺃﻥ ﺍﺟﺘﻬﺎﺩﻙ ﰲ ﺗﻘﻮﻯ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ –ﻭﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﺗﻘﻮﻯ ﺍﷲ ﺗﺸﻤﻞ ﻓﻌﻞ ﺃﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻴﻪ -ﺟﺮﺩﻩ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ،ﲝﻴﺚ ﲡﻌﻞ ﻫﺬﺍ ﺍﻻﺟﺘﻬﺎﺩ ﺧﺎﻟﺼﹰﺎ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌـﺎﱃ ﺍﻟﻜﺮﱘ ،ﺫﻟﻚ ﻷﻥ ﺃﻋﻼﻙ ﻣﻦ ﻫﻮ ﺧﺒﲑ ﺑﺎﻟﺸﺮﻙ ﺍﳋﻔﻲ ،ﻭﺧﺒﲑ ﲟﺎ ﰲ ﺣﻨﺎﻳﺎ ﻧﻔﺴﻚ ﻭﻣﺎ ﻳﻨﻄـﻮﻱ ﻋﻠﻴﻪ ﺿﻤﲑﻙ ﻭﻳﻜﺘﻨﻔﻪ ﺳﺮﻙ ،ﻓﺄﻧﺖ ﺇﻥ ﺃﺭﺩﺕ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻏـﲑ ﻭﺟﻬـﻪ ﺍﻟﻜـﺮﱘ، ﻓﺴﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻪ ﺧﺒﲑ. ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ
ﻼ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ :ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ)) :ﺃﻧﺎ ﺃﻏﲎ ﺍﻷﻏﻨﻴﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﱄ ﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ(( ﻭﻣﻌﲎ ﺫﻟﻚ؛ ﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﺍﻟﻌﺒﺪ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ، ﻛﺼﻼﺓ ﺃﻭ ﺻﻮﻡ ﺃﻭ ﺣﺞ ﺃﻭ ﺻﻴﺎﻡ ﺃﻭ ﺯﻛﺎﺓ ﺃﻭ ﺟﻬﺎﺩ ﺃﻭ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﻭ ﺻﻠﺔ ﺍﻟـﺮﺣﻢ ﺃﻭ ﻋـﻮﻥ ﺍﻟﻀﻌﻴﻒ ﺃﻭ ﺇﻏﺎﺛﺔ ﺍﳌﻠﻬﻮﻑ ﺃﻭ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻭ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﺃﻭ ﺗﻌﻠﻴﻤﻪ ﺃﻭ ﺃﻱ ﺷﻲﺀ ﻣـﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ،ﻭﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ –ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﻻ ﻳﺘﻘﺒﻞ ﻋﻨـﺪ ﺍﷲ ،ﺫﻟﻚ ﻷﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﺰﻳﺰ؛ ﻭﺍﻟﻌﺰﻳﺰ ﻣﻦ ﺷﺄﻧﻪ ﺃﻻ ﻳﺮﻳﺪ ﻣﺴﺎﳘﺔ ﻏـﲑﻩ ،ﻭﺍﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻏﲏ ،ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﻐﲏ ﺃﻥ ﻳﺴﺘﻐﲏ ﻋﻦ ﻣﺸﺎﺭﻛﺔ ﻏﲑﻩ. ﻭﻗﺪ ﺟﺎﺀ ﺃﻳﻀﹰﺎ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗـﺎﻝ:
ﻼ ﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑﻱ ﻓﻬﻮ ﻟﻐﲑﻱ ،ﻳﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ)) :ﺃﻧﺎ ﺧﲑ ﺷﺮﻳﻚ ،ﻓﻤﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﺧﻠﺼﻮﺍ ﷲ ﺗﻌﺎﱃ ﺃﻋﻤﺎﻟﻜﻢ ،ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻫﺬﺍ ﷲ ﻭﺍﻟﺮﺣﻢ ،ﻓﺈﺎ ﻟﻠﺮﺣﻢ ﻭﻟـﻴﺲ ﷲ ﻓﻴﻬﺎ ﺷﻲﺀ ،ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻫﺬﺍ ﷲ ﻭﻟﻮﺟﻮﻫﻜﻢ ،ﻓﺈﺎ ﻟﻮﺟﻮﻫﻜﻢ ﻭﻟﻴﺲ ﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ ﺷﻲﺀ((. ﻭﺟﺎﺀ ﺃﻳﻀﹰﺎ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﺔ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻓـﻀﺎﻟﺔ -ﻭﻫـﻮ ﻣـﻦ
ﺍﻟﺼﺤﺎﺑﺔ -ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ )) :ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻘﻮﻡ ﺍﻟﻨـﺎﺱ ﷲ ﺭﺏ
١٠
ﻼ ﷲ ﺗﻌﺎﱃ ﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑ ﺍﷲ ﻓﻠﻴﻄﻠﺐ ﺛﻮﺍﺑﻪ ﻣﻦ ﻋﻨﺪ ﻏﲑ ﺍﻟﻌﺎﳌﲔ ،ﻧﺎﺩﻯ ﻣﻨﺎ ﺩ :ﻣﻦ ﻋﻤﻞ ﻋﻤ ﹰ ﺍﷲ ،ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﺧﺎﻟﺼﹰﺎ ﻟﻪ((. ﻭﺟﺎﺀ ﺃﻳﻀﹰﺎ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﺧﺮﺟﻬﺎ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺃﺧﱪ)) :ﺑﺄﻧﻪ ﻳﺆﺗﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺎﻟﺼﺤﻒ ﺍﳌﺨﺘﻤﺔ ﻓﺘﻨﺼﺐ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ، ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﳌﻼﺋﻜﺘﻪ ﻭﻫﻮ ﺃﻋﻠﻢ :ﻳﻘﺒﻞ ﻫﺬﺍ ﻭﻳﺮ ﺩ ﻫﺬﺍ .ﻓﻴﻘﻮﻟﻮﻥ ﻟﻪ :ﻳﺎ ﺭﺑﻨﺎ ﱂ ﻧﺮ ﺇﻻ ﺧﲑﺍﹰ، ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ :ﻫﺬﺍ ﺍﺑﺘﻐﻲ ﺑﻪ ﻏﲑ ﻭﺟﻬﻲ ،ﻭﻣﺎ ﺍﺑﺘﻐﻲ ﺑﻪ ﻏﲑ ﻭﺟﻬﻲ ﻓﻼ ﺃﻗﺒﻠﻪ((.
ﺤﻜﻡ ﺍﻟﻤﺭﺍﺌﻲ
ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﺑﺘﻐﺎﺀ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ؛ ﺑﺄﻱ ﻋﻤﻞ ﻣـﻦ ﺍﻷﻋﻤﺎﻝ؛ ﺇﳕﺎ ﻫﻮ ﺿﺮﺏ ﻣﻦ ﺿﺮﻭﺏ ﺍﻟﺸﺮﻙ ﺍﳉﺰﺋﻲ) (١ﺃﻭ ﻛﻤﺎ ﻳﺴﻤﻰ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺃﻭ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ،ﻭﻟﻜﻨﻪ ﻻ ﻳﺼﻞ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺃﻥ ﻳﺨﺮﺝ ﻣﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ ،ﲝﻴﺚ ﻻ ﲢﻞ ﻣﻨﺎﻛﺤﺘﻪ ﻭﻻ ﻣﻮﺍﺭﺛﺘﻪ ..ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺣﻜﺎﻡ ،ﻭﺇﳕﺎ ﺫﻟﻚ ﺃﻣﺮ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ،ﻓﺎﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻻ ﻳﻘﺒﻞ ﺃﻋﻤﺎﻟﻪ ،ﻷﻧﻪ ﺍﺑﺘﻐﻰ ﺑﺄﻋﻤﺎﻟﻪ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ.
ﺍﻟﺘﺤﺫﻴﺭ ﻤﻥ ﺍﻟﺭﻴﺎﺀ
ﻗﺪ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﺘﺤﺬﻳﺮ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻓﺎﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﻳﻘـﻮﻝ: ﺪﻉﱡ ﺍ ﹾﻟﻴﺘﻴ ﻢ⎯ ﻭﻻ ﻳُ ﺤﺾﱡ ﻋﻠﹶﻰ ﻃﹶﻌﺎﻡﹺ ﺏ ﺑﹺﺎﻟﺪﱢﻳﻦﹺ⎯ ﻓﹶﺬﹶﻟﻚ ﺍﻟﱠﺬﻱ ﻳُ )ﺃﹶﺭﺀﻳﺖ ﺍﻟﱠﺬﻱ ُﻳﻜﹶﺬُ ﻥ⎯ ﺍﻟﱠﺬﻳﻦُ ﻫ ْﻢ ُﻳﺮﺍﺀُﻭﻥﹶ ﻦ⎯ ﺍﻟﱠﺬﻳﻦُ ﻫ ْﻢ ﻋﻦ ﺻﻼﺗﻬﹺ ْﻢ ﺳﺎﻫُﻮ ﹶ ﻦ⎯ ﻓﹶﻮْ ﻳﻞﹲ ﻟﻠ ُﻤﺼﻠﱢﻴ ﺍ ﹾﻟﻤْ ﺴﻜﻴ ﹺ ﻭﻳْ ﻤﻨﻌُﻮﻥﹶ ﺍ ﹾﻟﻤﺎﻋُﻮﻥﹶ( )ﺍﳌﺎﻋﻮﻥ (٧-١ﻓﺘﺮﻭﻥ ﺃﻥ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﺗﻮﻋﺪ ﺍﳌﺮﺍﺋﲔ ﻫﻨﺎ ﺑﺎﻟﻮﻳﻞ ،ﻭﺍﻟﻮﻳﻞ ﻫﻮ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ. ) (١ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ ﻣﻌﺮﻭﻑ ﺑﺼﻮﺭﺓ ﺃﻭﺿﺢ ﻟﺪﻯ ﻋﻠﻤﺎﺋﻨﺎ ﺍﳌﻐﺎﺭﺑﺔ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺣﺠﺘﻬﻢ ﰲ ﺫﻟﻚ ﺍﻷﺩﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﻫﻢ ﺑﺬﻟﻚ ﻻ ﻳﻌـﺎﻣﻠﻮﻥ ﻣﺮﺗﻜﺒﻪ ﺇﻻ ﻣﻌﺎﻣﻠﺔ ﻛﺎﻓﺮ ﻛﻔﺮ ﺍﻟﻨﻌﻤﺔ ،ﻭﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﻘﺮﺏ ﺇﱃ ﻗﺒﻮﺭ ﺍﻷﻣﻮﺍﺕ ﻭﺍﻟﻄﲑﺓ ﻭﳓﻮﻫﺎ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻻﻋﺘﻘﺎﺩ ،ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ ﺍﻟﺸﺎﻙ ﻓﻴﻤﻦ ﺃﺣﺪﺙ ﰲ ﺍﳉﻤﻠﺔ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺸﺮﻛﻴﺔ .ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ –ﻛﻤﺎ ﻗﺎﻝ ﲰﺎﺣﺘﻪ -ﻻ ﺗﺼﻞ ﺑﺼﺎﺣﺒﻬﺎ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣـﻦ ﻣﻠـﺔ ﺍﻹﺳـﻼﻡ، ﻕ ﻋﻠﻰ ﺣﺮﻣﺔ ﺩﻣﻪ ﺑﻐﲑ ﺣﻖ ﻭﺣﺮﻣﺔ ﺳﺒﻴﻪ ﻭﻣﺎﻟﻪ ﻭﻋﻠﻰ ﺣﻠﻴﺔ ﻣﻨﺎﻛﺤﺘﻪ ﻭﻣﻮﺍﺭﺛﺘﻪ) .ﻣﺮﺍﺟﻌﻪ( ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﺑﺎ ﹴ ١١
ﺍﻟﺭﻴﺎﺀ ﻴﺤﺒﻁ ﺍﻷﻋﻤﺎل
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻴﻦ ﺃ ﹼﻥ ﺍﻟﺮﻳﺎﺀ ﻳﺤﺒﻂ ﺍﻷﻋﻤﺎﻝ ﻭﻳﻨﺴﻔﻬﺎ ﻧﺴﻔﹰﺎ ،ﲝﻴﺚ ﻻ ﺗﻜﻮﻥ ﳍﺎ ﻗﻴﻤﺔ ﻋﻨﺪ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻳﻘﻮﻝ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ) :ﻳﺎ ﺃﻳﱡﻬـﺎ ﺍﻟﱠـﺬﻳﻦ ﺁَﻣﻨُـﻮ ﹾﺍ ﻻ
ﻦ ﺑﹺـﺎﷲِ ﻖ ﻣﺎﻟﹶ ُﻪ ﺭﹺﺋﹶﺎﺀَ ﺍﻟﻨﱠﺎﺱﹺ ﻭﻻ ﻳُﺆﻣُ ُﺗ ْﺒﻄﻠﹸﻮﺍ ﺻﺪﻗﹶﺎﺗﻜﹸﻢ ﺑﹺﺎ ﹾﻟﻤﻦﱢ ﻭﺍﻷﺫﹶﻯ ﻛﹶﺎﻟﱠﺬﻱ ُﻳ ْﻨﻔُ
ﻭﺍ ﹾﻟﻴْ ﻮﻡﹺ ﺍﻵﺧﺮﹺ ﻓﹶﻤﺜﹶﹸﻠ ُﻪ ﻛﹶﻤﺜﹶﻞﹺ ﺻ ﹾﻔﻮﺍﻥٍ ﻋﻠﹶﻴﻪ ﺗُﺮﺍﺏٌ ﻓﹶﺄﺻﺎﺑُ ﻪ ﻭﺍﺑﹺﻞﹲ ﻓﹶﺘﺮﻛﹶـ ُﻪ ﺻـﻠﹾﺪﺍﹰ ﻻ ﻳ ﹾﻘﺪُ ﺭﻭﻥ ﻋﻠﹶﻰ ﺷﻲﺀٍ ﻣﻤﱠﺎ ﻛﹶﺴﺒُﻮﺍ ﻭﺍ ُ ﷲ ﻻ ﻳْ ﻬﺪﻱ ﺍﻟﻘﹶ ْﻮﻡ ﺍ ﹾﻟﻜﹶﺎﻓﺮﹺﻳﻦ) (ﺍﻟﺒﻘﺮﺓ (٢٦٤ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺑﻴﻦ ﺑﺄﻥ ﻫﺆﻻﺀ ﻻ ﻳﻜﻮﻥ ﳍﻢ ﺭﺑﺢ ﳑﺎ ﻋﻤﻠﻮﺍ ،ﺫﻟﻚ ﻷﻢ ﺍﺑﺘﻐﻮﺍ ﺬﺍ ﺍﻟﻌﻤﻞ ﻏـﲑ
ﻭﺟﻪ ﺍﷲ ،ﻓﻴﻜﻮﻥ ﻣﺜﻠﻬﻢ )ﻛﻤﺜﻞ ﺻﻔﻮﺍﻥ ﻋﻠﻴﻪ ﺗﺮﺍﺏ ﻓﺄﺻﺎﺑﻪ ﻭﺍﺑﻞ ﻓﺘﺮﻛﻪ ﺻـﻠﺪﺍﹰ( ﻛﻤﺜﻞ ﺍﻟﺼﺨﺮﺓ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻃﺒﻘﺔ ﺧﻔﻴﻔﺔ ﻣﻦ ﺗﺮﺍﺏ ،ﻻ ﺗﻜﺎﺩ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺗﻨﺒﺖ ﺷﻴﺌﺎﹰ ،ﰒ ﻳـﺄﰐ ﺍﳌﻄﺮ ﻭﻳﻘﻀﻲ ﻋﻠﻰ ﻭﺟﻮﺩﻫﺎ ،ﻓﺈﺫﺍ ﺬﺍ ﺍﳌﻨﻈﺮ ﺍﻟﻜﺎﱀ ﺍﻟﺒﻐﻴﺾ ﺍﻟﻘﺒﻴﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﺨﺮﺓ ﺑﺎﺩ ،ﰒ ﻳﺒﻴﻦ ﺑﻌﺪ ﺫﻟﻚ ﺃﻢ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺷﻲﺀ ﳑﺎ ﻛﺴﺒﻮﺍ ،ﻫﺆﻻﺀ ﺍﳌﺮﺍﺅﻭﻥ ﻻ ﻳﻨﺘﻔﻌﻮﻥ ﺑﺸﻲﺀ ﳑـﺎ ﻛﺴﺒﻮﺍ ،ﺇﺫ ﺍﳌﻨﺘﻔﻌﻮﻥ ﺑﺄﻋﻤﺎﳍﻢ ﺇﳕﺎ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺼﺪﻭﻥ ﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻭﺟﻪ ﺍﷲ.
ﺍﻟﺼﻭﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻺﻨﻔﺎﻕ
ﻭﻗﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻴﻦ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻺﻧﻔﺎﻕ؛ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﳌﻨﻔﻖ ﳐﻠـﺼﹰﺎ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ؛ ﻻ ﻳﺒﺘﻐﻲ ﻋﻠﻰ ﺇﻧﻔﺎﻗﻪ ﺟﺰﺍ ًﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻻ ﺷﻜﺮﹰﺍ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ،ﻓﻘﺎﻝ ﻋ ﺰ ﻭﺟ ﹼﻞ: ﻦ ﺃ ْﻧ ﹸﻔﺴِﻬﹺ ْﻢ ﻛﹶﻤﺜﹶـﻞﹺ )ﻭﻣﺜﹶ ﹸﻞ ﺍﻟﱠﺬﻳﻦُ ﻳ ْﻨﻔﻘﹸﻮﻥﹶ ﺃ ْﻣﻮﺍﻟﹶ ُﻬ ُﻢ ﺍ ْﺑﺘﻐﺎﺀَ ﻣْ ﺮﺿﺎﺕ ﺍﷲِ ﻭﺗ ﹾﺜﺒﹺﻴﺘﺎﹰ ﻣْ ﷲ ﺑﹺﻤﺎ ﻛﻠﹶﻬﺎ ﺿْ ﻌﻔﹶﻴﻦﹺ ﻓﹶﺈﹺﻥ ﻟﱠﻢ ُﻳﺼﺒْﻬﺎ ﻭﺍﺑﹺﻞﹲ ﻓﹶﻄﹶﻞﹲ ﻭﺍ ُ ﺖ ﹸﺃ ﹸ ﺟﻨﺔٍ ﺑﹺﺮْ ﺑﻮﺓٍ ﺃﺻﺎﺑﻬﺎ ﻭﺍﺑﹺﻞﹲ ﻓﹶﺂَﺗْ ﺗْ ﻌﻤﻠﹸﻮﻥﹶ ﺑﺼﻴﺮٌ( )ﺍﻟﺒﻘﺮﺓ (٢٦٥ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺗﻘﺎﺑﻞ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ،ﻣﺜﻞ ﺇﻧﻔﺎﻕ ﻫﺆﻻﺀ ﰲ ﺳﺒﻴﻞ ﺍﷲ )ﻛﻤﺜﻞ ﺟﻨﺔ ﺑﺮﺑﻮﺓ( ﺟﻨﺔ ﻣﺮﺗﻔﻌﺔ ﻋﻠﻰ ﺭﺑﻮﺓ ،ﻭﺍﳉﻨﺔ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻋﻠﻰ ﺭﺑﻮﺓ ﻣﺮﺗﻔﻌﺔ ﻳﻜﻮﻥ ﳍﺎ ﻣﻨﻈﺮ ﺭﺍﺋﻖ ﻴﺞ ،ﻫﺬﻩ ﺍﳉﻨﺔ ﺃﺻﺎﺎ ﻭﺍﺑﻞ ﺃﻱ ﺃﺻﺎﺎ ﻏﻴﺚ ﻣﻦ ﻋﻨﺪ ﺍﷲ )ﻓﺂﺗـﺖ ﺃﻛﻠﻬـﺎ ﺿﻌﻔﻴﻦ( ﺗﻀﺎﻋﻒ ﻣﺎ ﺗﺆﺗﻴﻪ ﻣﻦ ﺍﻟﺜﻤﺎﺭ )ﻭﺇﻥ ﻟﻢ ﻳﺼﺒﻬﺎ ﻭﺍﺑﻞ ﻓﻄﻞﹼ( ﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﻷﺭﺽ ١٢
ﳐﺼﺒﺔ ﻃﻴﺒﺔ ﻗﺎﺑﻠﺔ ﻟﻺﻧﺒﺎﺕ ﻳﻜﻔﻴﻬﺎ ﺍﻟﻄ ﹼﻞ ﻋﻦ ﺍﻟﻮﺍﺑﻞ ،ﻓﺘﺆﰐ ﺃﻛﻠﻬﺎ ﺿﻌﻔﲔ ﲟﺸﻴﺌﺔ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻫﺬﺍ ﻫﻮ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ،ﻣﻊ ﺧﻠﻮﺹ ﺍﻟﻨﻴﺔ ﻟﻮﺟﻪ ﻋ ﺰ ﻭﺟ ﹼﻞ.
ﺍﻟﺘﺤﺫﻴﺭ ﻤﻥ ﺍﻟﺭﻴﺎﺀ ﻓﻲ ﺍﻟﺴﻨﺔ
ﻭﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳊﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳﻠﻢ ﺗﻔﻴﺪ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ،ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ ﻋﻦ ﺃﺳﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﻳﺆﺗﻰ ﺑﺎﻟﺮﺟﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴُﻠﻘﻰ ﰲ ﺍﻟﻨـﺎﺭ ،ﻓﺘﻨـﺪﻟﻖ ﺃﻗﺘﺎﺑﻪ ،ﻭﻳﺪﻭﺭ ﺎ ﻛﻤﺎ ﻳﺪﻭﺭ ﺍﳊﻤﺎﺭ ﺑﺎﻟﺮﺣﻰ ،ﻓﻴﺠﺘﻤﻊ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﻳﻘﻮﻟﻮﻥ ﻟﻪ :ﻣﺎ ﺑﺎﻟﻚ
ﻳﺎ ﻓﻼﻥ؟ ﺃﱂ ﺗﻜﻦ ﺗﺄﻣﺮﻧﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﺎﻧﺎ ﻋﻦ ﺍﳌﻨﻜﺮ؟ ﻓﻴﻘﻮﻝ :ﺑﻠﻰ ،ﻛﻨﺖ ﺁﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻻ ﺁﺗﻴﻪ ،ﻭﺃﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺁﺗﻴﻪ((. ﺇﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﻋ ﺰ ﻭﺟ ﹼﻞ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﳐﻠﺼﹰﺎ ﰲ ﻋﻤﻠـﻪ ﻭﳏﺎﺳـﺒﹰﺎ ﻼ ﳍﺎ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ،ﻭﻋﻠﻰ ﺍﺟﺘﻨﺎﺏ ﺍﻟﻌﻤﻞ ﺍﻟﻄﺎﱀ ﺍﻟﺬﻱ ﻟﻨﻔﺴﻪ ،ﺣﺎﻣ ﹰ ﳛﺬﹼﺭ ﻣﻨﻪ ،ﻣﻦ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻪ ﻓﺈﻧﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ -ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﻳﻜﻮﻥ ﺩﺭﻛﻪ ﰲ ﺍﻟﻨﺎﺭ ﺃﻧﺰﻝ ﻣـﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻳﺄﻣﺮﻫﻢ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﺼﻮﺍ ﺃﻣﺮﻩ ،ﻭﳛﺬﺭﻫﻢ ﻭﺇﻥ ﻛـﺎﻧﻮﺍ –ﺃﻳـﻀﹰﺎ -ﻋـﺼﻮﺍ ﲢﺬﻳﺮﻩ ،ﻷﻧﻪ ﻋﺮﻑ ﻓﺄﺩﺭﻙ ﻭﻗﺎﻣﺖ ﺑﻪ ﺍﳊﺠﺔ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﻷﻥ ﺗﻘﻮﻡ ﺍﳊﺠﺔ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﺃﻣﺮﻩ ﺇﻳﺎﻫﻢ ﻭﻴﻪ ﺇﻳﺎﻫﻢ ﺃﻭﱃ ،ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺃﺷ ﺪ ﻋﺬﺍﺑﹰﺎ ﻣﻨﻬﻢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ. ﻭﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻳﻘﻮﻝ)) :ﻳﻜﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺃﻧﺎﺱ ﺃﻟﺴﻨﺘﻬﻢ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﻌﺴﻞ ،ﻭﻗﻠـﻮﻢ ﻛﻘﻠـﻮﺏ
ﺍﻟﺬﺋﺎﺏ ،ﻳﻠﺒﺴﻮﻥ ﺟﻠﻮﺩ ﺍﻟﻀﺄﻥ ﻣﻦ ﺍﻟﻠﲔ ،ﻳﻘﻮﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﺃﰊ ﻳﻐﺘـﺮﻭﻥ ﺃﻡ ﺇﻳـﺎﻱ
ﳜﺎﺩﻋﻮﻥ ،ﻓﻮﻋﺰﰐ ﻷﺑﻌﺜ ﻦ ﻋﻠﻴﻬﻢ ﻓﺘﻨﺔ ﺗﺪﻉ ﺍﳊﻠﻴﻢ ﻓﻴﻬﻢ ﺣﲑﺍﻥ((. ﻭﻗﺪ ﺟﺎﺀ ﺃﻳﻀﹰﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻋﻦ
ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮ ﺃﻭﻝ ﻣﻦ ﳛﺎﺳﺐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ، ﻼ ﻋﻠﹼﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺮﺁﻥ ،ﻓﺘﻌﻠﹼﻤﻪ ﻭﻋﻠﹼﻤﻪ ،ﻓﻴﺆﺗﻰ ﺑـﻪ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﻓﺬﻛﺮ ﺛﻼﺛﺔ :ﺫﻛﺮ ﺭﺟ ﹰ ١٣
ﻓﻴﺬﻛﹼﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﹺﻧ ﻌ ﻤﻪُ ،ﻭﻳﻌﺮﻓﻪ ﺎ ﻧﹺﻌﻤ ﹰﺔ ﻧﻌﻤﺔ ،ﻓﻴﻌﺮﻓﻬﺎ ﻓﻴﻘﻮﻝ ﻟﻪ :ﻓﻤﺎﺫﺍ ﻋﻤﻠﺖ؟ ﻓﻴﻘﻮﻝ ﻟﻪ: ﻳﺎ ﺭﺏ ﻗﺮﺃﺕ ﻛﺘﺎﺑﻚ؛ ﻓﻘﻤﺖ ﺑﻪ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺁﻧﺎﺀ ﺍﻟﻨﻬﺎﺭ .ﻓﻴﻘﻮﻝ ﻟﻪ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ: ﻛﺬﺑﺖ؛ ﻭﺇﳕﺎ ﻓﻌﻠﺖ ﻣﺎ ﻓﻌﻠﺖ ﻟﻴُﻘﺎﻝ ﺇﻧﻚ ﻗﺎﺭﺉ .ﻓﻴﺆﻣﺮ ﺑﻪ ﻓﻴُﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬﻪ ﺇﱃ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؛ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻭﺭﺟﻞ ﺍﺳﺘﺸﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴُﺆﺗﻰ ﺑﻪ ﻓﻴﻌﺮﻓﻪ ﺍﷲ ﹺﻧ ﻌ ﻤﻪُ؛ ﻧﹺﻌﻤ ﹰﺔ ﻧﹺﻌﻤﺔ ،ﰒ ﺖ ﰲ ﺳﺒﻴﻠﻚ ﺣﱴ ﺍﺳﺘﺸﻬﺪﺕ ،ﻓﻴﻘﻮﻝ ﻟﻪ :ﻛـﺬﺑﺖ؛ ﻳﻘﻮﻝ ﻟﻪ :ﻣﺎﺫﺍ ﻋﻤﻠﺖ؟ ﻓﻴﻘﻮﻝ ﻟﻪ :ﻗﺎﺗﻠ ُ ﺖ ﻟﻴُﻘﺎﻝ ﺇﻧﻚ ﺟﺮﺉ ﻭﻗﺪ ﻗﻴﻞ ﺫﻟﻚ .ﻓﻴﺆﻣﺮ ﺑﻪ ﻓﻴُﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬـﻪ ﺇﱃ ﺍﻟﻨـﺎﺭ؛ ﻭﺇﳕﺎ ﻗﺎﺗﻠ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻭﻳﺆﺗﻰ ﺑﺮﺟﻞ ﺁﺗﺎﻩ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﻦ ﺻﻨﻮﻑ ﺍﳌﺎﻝ ،ﻓﻴﻌﺮﻓﻪ ﺍﷲ ﺗﻌﺎﱃ ﹺﻧ ﻌﻤـﻪُ؛ ﻼ ﺗُﺤﺐ ﺃﻥ ﻳﻨﻔﻖ ﻓﻴﻬـﺎ ﺇﻻ ﻧﻌﻤﺔ ﻧﻌﻤﺔ ،ﰒ ﻳﻘﻮﻝ ﻟﻪ :ﻣﺎﺫﺍ ﻋﻤﻠﺖ؟ ﻓﻴﻘﻮﻝ ﻟﻪ :ﻣﺎ ﺗﺮﻛﺖ ﺳﺒﻴ ﹰ ﺖ ﻟﻴُﻘﺎﻝ ﺇﻧﻚ ﺟﻮﺍﺩ ﻭﻗﺪ ﻗﻴـﻞ ﺫﻟـﻚ. ﺖ ﻣﺎ ﻓﻌﻠ ﺖ ﻓﻴﻬﺎ ،ﻓﻴﻘﻮﻝ ﻟﻪ :ﻛﺬﺑﺖ ،ﻭﺇﳕﺎ ﻓﻌﻠ ﺃﻧﻔﻘ ُ ﻓﻴﺆﻣﺮ ﺑﻪ ﻓﻴُﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬﻪ ﺇﱃ ﺍﻟﻨﺎﺭ؛ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ((. ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻷﰊ ﻫﺮﻳﺮﺓ)) :ﻳـﺎ ﺃﺑـﺎ ﻫﺮﻳﺮﺓ ﺇﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺜﻼﺛﺔ ﺃﻭﻝ ﺧﻠﻖ ﺍﷲ ﺗﺴﻌﺮ ﻢ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(( ﻫﺬﺍ ﻛﻠﻪ ﻳﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻻﺳﺘﺒﺼﺎﺭ ﻭﺍﻻﻋﺘﺒﺎﺭ ،ﻭﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﳎﺎﻫﺪﺓ ﻧﻔﺴﻪ ،ﻭﲪﻠﻬﺎ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ.
ﺍﻹﺨﻼﺹ ﻓﻲ ﺍﻟﻌﻠﻡ
ﻛﻤﺎ ﻳﻄﻠﺐ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﳐﻠﺼﹰﺎ ﰲ ﻋﻤﻠﻪ ،ﻳﻄﻠﺐ ﻣﻨﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﳐﻠـﺼﹰﺎ ﰲ ﻋﻠﻤﻪ ،ﻭﳐﻠﺼﹰﺎ ﰲ ﺗﻌﻠﻴﻤﻪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ،ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻠﻢ ﺃﻣﺎﻧﺔ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﻫﺬﻩ ﺍﻷﻣﺎﻧـﺔ ﺗﺴﺘﻮﺟﺐ ﺍﻹﺧﻼﺹ ،ﻭﻗﺪ ﺭﺃﻳﺘﻢ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻦ ﺃﻥ ﺻـﺎﺣﺐ ﺍﻟﻘـﺮﺁﻥ - ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﺇﻥ ﺍﺑﺘﻎ ﺑﻪ ﻏﲑ ﻭﺟﻪ ﺍﷲ ،ﻭﻟﻮ ﻗﺎﻡ ﺑﻪ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺁﻧﺎﺀ ﺍﻟﻨﻬﺎﺭ ،ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺃﻭﺍﺋـﻞ ﺍﻟﺬﻳﻦ ﺗﺴﻌﺮ ﻢ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻥ ﳛـﺮﺹ ﻋﻠﻰ ﺃ ﹼﻻ ﻳﺮﻳﺪ ﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻄﻠﺒﻪ ﻣﻨﺎﺻﺐ ﺩﻧﻴﻮﻳﺔ ،ﻭﻻ ﻣﻨﺎﻓﻊ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ،ﻭﻻ ﲰﻌﺔ ﻭﺷـﻬﺮﺓ ﺑﻴﻨﻬﻢ ،ﻭﺇﳕﺎ ﳛﺮﺹ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﺃﻥ ﻳﺘﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﲝﻴﺚ ﻳﻜﻮﻥ ﺗﻌﻠﹼﻤﻪ ﻷﺟﻞ ﺃﻥ ﻳﻌﺒﺪ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻭﺃﻥ ﻳﻔﻴﺪ ﺍﻟﻨﺎﺱ ﳑﺎ ﻳﺘﻌﻠﻤﻪ ،ﻭﺃﻥ ﻳﺪﻋﻮ ﺇﱃ ﺍﷲ ﻋ ﺰ ﻭﺟﻞ ﻋﻠﻰ ١٤
ﻼ ﺩﻧﻴﻮﻳﹰﺎ -ﺃﻱ ﻋﻤﻞ ﺑﺼﲑﺓ ،ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻣﺎﻧﺔ ﰲ ﺍﻷﻋﻨﺎﻕ ،ﻭﹶﻟﺌ ْﻦ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ ﻳﻌﻤﻞ ﻋﻤ ﹰ ﻛﺎﻥ -ﻳﺘﻌﻠﻢ ﻛﻴﻔﻴﺔ ﺃﺩﺍﺋﻪ ﺃﻭ ﹰﻻ ﻟﻴﺤﺴﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ،ﻓﻜﻴﻒ ﺑﺎﻟﻌﻤﻞ ﺃﺧﺮﻭﻳﺎﹰ؟ ﻛﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻟﱵ ﻧﻴﻄﺖ ﺎ ﺭﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﺀ؟ ﻓﺠﻤﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺗﻮﺍﻓﺪﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﶈﻴﻂ ﺍﻷﺭﺿﻲ ﻷﺟﻞ ﺗﻄﻮﻳﻊ ﺍﻟﻨﺎﺱ ﷲ ﲝﻴﺚ ﻳﺨﻠﺼﻮﻥ ﻟﻪ ﻋﺒﺎﺩﻢ. ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﻴﻊ ﻣﻦ ﻃﺮﻳﻖ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ)) :ﻣﻦ ﺗﻌﻠﹼﻢ ﺍﻟﻌﻠﻢ ﻟﻴُﺒﺎﻫﻲ ﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭ ﻟﻴﻤﺎﺭﻱ ﺑﻪ ﺍﻟـﺴﻔﻬﺎﺀ
ﹶﻟ ﻘ ﻲ ﺍﷲ ﻭﻫﻮ ﺧﺎﺋﺐ ﻣﻦ ﺍﳊﺴﻨﺎﺕ(( ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺘﺮﻣﺬﻱ ﻣﻦ ﻃﺮﻳﻖ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﻭﻣﻦ ﻃﺮﻳﻖ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ،ﻭﻫﻲ ﺗﺘﻔﻖ ﰲ ﺍﳌﻌﲎ ﻣﻊ ﺭﻭﺍﻳﺔ ﺃﻧﺲ ﻋﻨﺪ ﺍﻟﺮﺑﻴﻊ. ﻛﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﻔﻴﺪ ﻋﻠﻰ ﺃﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﺒﺎﺩﺓ ،ﻓﻴﺠﺐ ﻋﻠـﻰ ﻃﺎﻟـﺐ ﺍﻟﻌﻠـﻢ ﺃﻥ ﻳﺨﻠﺺ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ،ﻭﺇﻻ ﺩﺧﻞ ﰲ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ،ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺧﺎﻟـﺼﺔ ﻟﻮﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻼ ﻳﺒﺘﻐﻲ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺛﻨﺎ ًﺀ ﻭﻻ ﻧﻴﻞ ﻣﺮﺗﺒﺔ ﺩﻧﻴﻮﻳﺔ. ﻧﻌﻢ ﺇﻥ ﻳﺴﺮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﻪ ﺍﻟﺮﺯﻕ ،ﻭﺁﺗﺎﻩ ﺇﻳﺎﻩ ﺑﺴﺒﺐ ﻣﺎ ﺁﺗﺎﻩ ﻣـﻦ ﺍﻟﻌﻠـﻢ ،ﻓﻘـﺪ ﺿﺎﻋﻒ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﻪ ﺍﳋﲑ ،ﻭﺗﻀﺎﻋﻒ ﻋﻠﻴﻪ ﺍﻟﻮﺍﺟﺐ؛ ﺃﻥ ﻳﺸﻜﺮ ﻫﺬﺍ ﺍﳋﲑ ﺍﻟﺬﻱ ﺁﺗـﺎﻩ ﺍﷲ ،ﻭﹶﻟﺌ ْﻦ ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺎﺑﺘﻐﻰ ﺑﻄﻠﺒﻪ ﺍﻟﻌﻠﻢ ﺃﻭ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻟـﻪ ﺪ ﺣـ ْﺮﺙﹶ ﺍﻵﺧـﺮﺓ ﻭﺟﻪ ﺍﷲ؛ ﲨﻊ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻟﻪ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ )ﻣﻦ ﻛﹶﺎﻥﹶ ُﻳﺮﹺﻳ ُ
ﺪ ﺣْ ﺮﺙﹶ ﺍﻟﺪﱡ ْﻧﻴﺎ ُﻧ ْﺆﺗﻪ ﻣﻨْﻬﺎ ﻭﻣﺎﻟﹶ ُﻪ ﻓﻲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺩ ﻟﹶ ُﻪ ﻓﻲ ﺣْ ﺮﺛﻪ ﻭﻣﻦ ﻛﹶﺎﻥﹶ ُﻳﺮﹺﻳ ُ ﻧﺰﹺ ْ ﻧﺼﻴﺐﹴ( )ﺍﻟﺸﻮﺭﻯ (٢٠ﻓﺈﻥ ﺍﺑﺘﻐﻰ ﺑﻄﻠﺒﻪ ﺍﻟﻌﻠﻢ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﺎﷲ ﻛﻔﻴﻞ ﺑﺮﺯﻗـﻪ ،ﻭﻟﻜـﻦ ﺨﺘﻞ ﺍﻟـﺪﻧﻴﺎ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﺴ ﻊ ﻷﺟﻞ ﻧﻴﻞ ﺍﳌﺮﺍﺗﺐ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻷﺟﻞ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺃﻥ ﻳ ْ ﺑﺎﻟﺪﻳﻦ -ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ -ﻭﺇﳕﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺼﺪ ﺍﺑﺘﻐﺎﺀ ﻣﺎ ﻋﻨﺪ ﺍﷲ ) ﻭﻣﺎ ﻋْ ﻨﺪ ﺍﷲِ ﺧﻴْـﺮٌ ﻭﺃﹶ ْﺑﻘﹶﻰ(.
)ﺍﻟﻘﺼﺺ (٦٠
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ﺁﻓـﺔ ﺍﻟﻌـﺼـﺭ
ﻫﻨﺎﻙ ﺁﻓﺔ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻇﻬﺮﺕ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ،ﻭﻫﻲ ﺁﻓﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻗﺪ ﺃﺻـﺒﺤﺖ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﺍﳌﻌﺎﺻﺮﺓ ﻣﻦ ﺍﻟﻀﺮﻭﺭﺍﺕ ،ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﺃﻥ ﻻ ﻳﺮﻳﺪ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺮﻗﻲ ﺎ ﺇﱃ ﺍﳌﺮﺍﺗﺐ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﻟﻜﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻷﺟﻞ ﻋﺒﺎﺩﺓ ﺍﷲ ،ﰒ ﻳﻌﺘﱪ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺳﻴﻠﺔ ﻟﻠﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﻟﻨﺸﺮ ﺍﻟﻌﻠﻢ ﺑﲔ ﻋﺒﺎﺩﻩ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﺗﻮﺻﻴﻞ ﺍﳊـﻖ ﺇﱃ ﺃﻓﻬﺎﻡ ﺍﻟﻨﺎﺱ ،ﻻ ﺃﻥ ﳚﻌﻞ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻏﺎﻳﺔ)!( ،ﻓﺈﻥ ﺟﻌْﻠﻬﺎ ﻏﺎﻳﺔ ﺇﳕﺎ ﻫﻮ -ﰲ ﺍﳊﻘﻴﻘﺔ -ﺩﺍﺧﻞ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﺣﺬﺭﺕ ﻣﻨﻪ ﺍﻵﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ )ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻳْ ﺮﺟُـﻮ ﹾﺍ ﻟﻘﹶـﺎﺀَ ﺭﺑﱢـﻪ ﻓﹶ ﹾﻠﻴْ ﻌﻤ ﹾﻞ ﻋﻤﻼﹰ ﺻﺎﻟﺤﺎﹰ ﻭﻻ ُﻳ ْﺸﺮﹺ ْ ﻙ ﺑﹺﻌﺒﺎﺩﺓ ﺭﺑﹺﻪ ﺃﹶﺣﺪﺍﹰ(. ﻭﺃﻧﺘﻢ ﺗﺮﻭﻥ ﺍﻟﺘﺤﺬﻳﺮ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻦ ﺃﻥ ﻳﺮﻳﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ ﻏﲑ ﻭﺟﻪ )ﺍﻟﻜﻬﻒ (١١٠
ﺪ ﺍ ﹾﻟﻌﺎﺟﹺﻠﹶـﺔﹶ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻏﲑ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ،ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ) :ﻣﻦ ﻛﹶـﺎﻥﹶ ُﻳﺮﹺﻳـ ُ ﺬﻣُﻮﻣﺎﹰ ﺪ ﺛﹸـﻢﱠ ﺟﻌ ﹾﻠﻨـﺎ ﻟﹶـ ُﻪ ﺟﻬـﻨﱠﻢ ﻳـﺼْﻼﻫﺎ ﻣـ ﹾ ﻋﺠﱠ ﹾﻠﻨﺎ ﻟﹶ ُﻪ ﻓﻴﻬﺎ ﻣﺎ ﻧـﺸﺎ ُﺀ ﻟﻤـﻦ ُﻧﺮﹺﻳـ ُ ﺪﺣُﻮﺭﺍﹰ()ﺍﻹﺳﺮﺍﺀ (١٨ﻓﻤﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻟﻌﺎﺟﻠﺔ ﺑﻄﻠﺒﻪ ﺍﻟﻌﻠﻢ ،ﲝﻴﺚ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﻗﻰ ﺇﱃ ﺍﳌﻨﺎﺻﺐ ﺃﻭ ﻣْ ﻳﺘﺒﻮﺃ ﻣﻜﺎﻧﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﻳﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻨﺎﻥ ،ﻭﻳﻌﻄﻰ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ ،ﻓﻬﻮ ﻃﺎﻟﺐ ﺬﺍ ﺍﻟﻌﻠﻢ ﻏﲑ ﻭﺟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﻮ ﳑﻦ ﻃﻠﺐ ﺑﻪ ﺍﻟﻌﺎﺟﻠﺔ ،ﻓﻜﺎﻧﺖ ﻟﻪ ﻫﺬﻩ ﺍﻟﻌﺎﻗﺒﺔ؛ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ )ﹸﺛﻢﱠ ﺬﻣُﻮﻣﺎﹰ ﻣْ ﺟﻌ ﹾﻠﻨﺎ ﻟﹶ ُﻪ ﺟﻬﻨﱠﻢ ﻳﺼْﻼﻫﺎ ﻣ ﹾ ﺪﺣُﻮﺭﺍﹰ(. ﻭﺃﻣﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻵﺧﺮ؛ ﻭﻫﻮ ﻣﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻔﻮﺯ ﺑﺮﺿﻮﺍﻧﻪ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺃﻥ ﻳﻄﻮﻉ ﻧﻔﺴﻪ ﷲ ،ﰒ ﳛﻤﻞ ﻋﺒﺎﺩ ﺍﷲ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﺳﺒﺤﺎﻧﻪ ،ﻛﺎﻥ ﻣـﻦ ﺍﻟﻔﺮﻳـﻖ ﻦ ﺃﺭﺍﺩ ﺍﻵﺧﺮﺓﹶ ﻭﺳﻌﻰ ﻟﹶﻬﺎ ﺳْ ﻌﻴﻬﺎ ﻭﻫـﻮ ﻣُـ ْﺆﻣﻦٌ ﺍﻟﺜﺎﱐ؛ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ) :ﻭﻣْ ﻓﹶﹸﺄ ْﻭﻟﺌﻚ ﻛﹶﺎﻥﹶ ﺳْ ﻌُﻴﻬُﻢ ﻣْ ﺸﻜﹸﻮﺭﺍﹰ( )ﺍﻹﺳـﺮﺍﺀ (١٩ﻓﻜﻤﺎ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻌﺒﺪ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ )!( – ﻗﺪ ﳜﻄﺊ ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﰲ ﻓﻬﻢ ﻫﺬﺍ ،ﻓﺒﻴﻨﻤﺎ ﳒﺪ ﺑﻌﻀﻬﻢ ﻳﻘﺪﺱ ﺍﻟﺸﻬﺎﺩﺓ ﺣﱴ ﳚﻌﻠﻬﺎ ﻏﺎﻳﺔ ﻳﺒﺎﻫﻲ ﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻭﳝﺎﺭﻱ ﺎ ﺍﻟﺴﻔﻬﺎﺀ ،ﳒﺪ ﻏﲑﻫﻢ ﻳﻌﺘﱪﻭﺎ ﺭﺟﺴﹰﺎ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﺃﻥ ﺍﻟﺘﺴﻴﺐ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ ﺍﳌﺘﺪﻧﻴﺔ ﲝﺠﺔ ﺍﻟﺘﻔﺮﻍ ﻟﻘﺮﺍﺀﺓ ﺍﳌﺘﻮﻥ ﻭﺍﻟـﺸﺮﻭﺡ ﻭﺣﻔﻈﻬﺎ ﲰﺔ ﻟﻠﻤﻘﺪﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺻﻔﺔ ﻟﻠﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﻫﺬﺍ ﻓﻬﻢ ﺧﺎﻃﺊ ﻭﺗﺼﻮﺭ ﻗﺎﺻﺮ ،ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻣﻄﺎﻟﺐ ﺃﻥ ﻳﺜﺒﺖ ﺟﺪﺍﺭﺗﻪ ﺍﻟﻌﻠﻤﻴـﺔ ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﻣﻮﺍﺻﻠﺔ ﺩﺭﺍﺳﺘﻪ ﺍﻟﻌﻠﻴﺎ ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺛﻐﺮﺓ ﻣﻦ ﺛﻐﻮﺭ ﺍﻹﺳﻼﻡ ،ﻓﻴﻜﻮﻥ ﻟﺪﻳﻨﺎ ﻋﺎﱂ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻋﺎﱂ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻋـﺎﱂ ﺍﻻﻗﺘـﺼﺎﺩ ﻭﻋـﺎﱂ ﺍﻻﺟﺘﻤﺎﻉ ﻭﳓﻮﻫﻢ ،ﻭﺑﻌﺪ ﺫﻟﻚ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﺎﻝ) .ﻣﺮﺍﺟﻌﻪ( ١٦
ﺍﳌﺨﺘﻠﻔﺔ ﻳﻌﺒﺪ ﺃﻳﻀﹰﺎ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ،ﻭﻋﻠﻰ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﺨﻠﺼﻮﺍ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻮﺟﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ، ﻭﺃﻥ ﻻ ﻳﺒﺘﻐﻮﺍ ﺎ ﺟﺰﺍ ًﺀ ﻭﻻ ﺷﻜﻮﺭﹰﺍ ﻣﻦ ﻏﲑﻩ ﺗﻌﺎﱃ.
ﻋﻼﺝ ﺍﻟﺭﻴﺎﺀ
ﺟﺎﺀ ﻓﻴﻤﺎ ﺭﻭﻱ ﻋﻦ ﻟﻘﻤﺎﻥ ﻛﻴﻔﻴﺔ ﻋﻼﺝ ﺁﻓﺔ ﺍﻟﺮﻳﺎﺀ ،ﲝﻴﺚ ﻻ ﻳﺒﺘﻐﻲ ﺑﻌﻤﻠﻪ ﺇﻻ ﻭﺟﻪ ﺍﷲ، ﻭﻳﺘﺠﺮﺩ ﰲ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﻟﺮﻳﺎﺀ ﻭﻃﻠﺐ ﺃﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﺎ ،ﻭﺫﻟﻚ ﺃ ﹼﻥ ﻟﻘﻤﺎﻥ ﺃﻭﺻﻰ ﺍﺑﻨﻪ ﺑﺄﻥ ﻳﺨﻠﺺ ﷲ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ ،ﻓﺴﺄﻟﻪ ﺍﺑﻨﻪ ﻋﻦ ﻃﺮﻳﻖ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﻟﻪ :ﻛﺘﻤﺎﻥ ﺍﻟﻌﻤﻞ .ﻓﻘـﺎﻝ :ﻭﺇﻥ ﻛﺎﻥ ﺇﻇﻬﺎﺭﻩ ﻭﺍﺟﺒﺎﹰ؟ ﻓﻘﺎﻝ ﻟﻪ :ﺇﻥ ﻛﺎﻥ ﺇﻇﻬﺎﺭﻩ ﻭﺍﺟﺒﹰﺎ ﻓﺎﺟﺘﻬﺪ ﰲ ﺇﺧﻼﺹ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺇﻥ ﻛﺎﻥ ﺇﻇﻬﺎﺭﻩ ﻏﲑ ﻭﺍﺟﺐ ﻓﺎﺳﺘﻌﻦ ﻋﻠﻰ ﺇﺧﻼﺻﻪ ﷲ ﺗﻌﺎﱃ ﺑﻜﺘﻤﺎﻧﻪ. ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺣﺮﻳﺼﲔ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺃﻋﻤﺎﳍﻢ ﺍﻟﱵ ﻳﺘﻘﺮﺑﻮﻥ ﺎ ﺇﱃ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ -ﻣﻦ ﻏﲑ ﺍﻟﻔﺮﻭﺽ -ﻋﻦ ﺍﻟﻨﺎﺱ ،ﺃﻣﺎ ﺍﻟﻔﺮﻭﺽ ﻓﺈﺎ ﺗﻈﻬـﺮ ،ﺇﺫ ﻛﺘﻤﺎـﺎ ﻳﺆﺩﻱ ﺇﱃ ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﻟﻨﺎﺱ ،ﻓﺎﻟﻨﻮﺍﻓﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﻜﺘﻮﻣﺔ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﳛﺮﺻـﻮﻥ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺍﻟﻨﻮﺍﻓﻞ ،ﻭﺇﺧﻔﺎﺋﻬﺎ ﻋﻦ ﺃﺑﺼﺎﺭ ﺍﻟﻨﺎﺱ ،ﻭﺇﺑﻌﺎﺩﻫﺎ ﻋﻦ ﻣـﺴﺎﻣﻌﻬﻢ ،ﻓﻜـﺎﻧﻮﺍ ﻋﻨـﺪﻣﺎ ﻳﺘﻬﺠﺪﻭﻥ ﻳﺘﻬﺠﺪﻭﻥ ﰲ ﺍﳋﻔﺎﺀ ،ﻭﻋﻨﺪﻣﺎ ﻳﺘﺼﺪﻗﻮﻥ -ﺻﺪﻗﺎﺕ ﺍﻟﻨﻔﻞ -ﻳﺘـﺼﺪﻗﻮﻥ ﰲ ﺍﻟـﺴﺮ، ﻭﳛﺮﺻﻮﻥ ﻋﻠﻰ ﻛﺘﻤﺎﻥ ﺫﻟﻚ ﺣﱴ ﻋﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺘﺼﺪﻕ ﻋﻠﻴﻬﻢ ،ﻟﺌﻼ ﻳﻨﺎﻟﻮﺍ ﻣﻨﻬﻢ ﺟـﺰﺍ ًﺀ ﺃﻭ ﻳﺴﻤﻊ ﳍﻢ ﺫﻛﺮ ﺑﲔ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﻌﺎﻗﻞ ﳛﺮﺹ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﻣﻨﻔﻌﺘﻪ ،ﻭﻣﻨﻔﻌﺔ ﺍﻹﻧـﺴﺎﻥ ﺇﳕـﺎ ﺗﺘﻮﻗﻒ ﻋﻠﻰ ﺍﻹﺧﻼﺹ. ﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﻷﻋﻤﺎﻝ ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﻓﺴﺎﺩ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻧﻄﻤﺎﺱ ﺍﻟﺒﺼﲑﺓ ،ﺫﻟـﻚ ﻷﻥ ﺍﻟﻌﺎﻗﻞ ﻳﺮﻯ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﺴﺨﺮ ﺑﺄﻣﺮ ﺍﷲ ،ﻓﺎﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﳌﻘﺪﻡ ﻭﺍﳌﺆﺧﺮ ﻓﻴـﻪ ،ﻭﻫـﻮ ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﺍﳌﻌﺪﻭﻡ ﻭﻳﻌﺪﻡ ﺍﳌﻮﺟﻮﺩ ﻓﻴﻪ ،ﻭﻳﺒﺴﻂ ﺍﻟﻨﻌﻤﺎﺀ ﻭﻳﺪﻓﻊ ﺍﻟـﻀﺮﺍﺀ ،ﻭﺍﷲ ﺗﺒـﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﳛﻘﻖ ﻟﻺﻧﺴﺎﻥ ﻣﻄﺎﻟﺒﻪ ﻭﻳﺴﺘﺠﺐ ﺩﻋﺎﺀﻩ ﻭﻳﻌﻄﻴﻪ ﺳﺆﻟﻪ ،ﻓﻠﻤـﺎﺫﺍ ﻳﺘﻌﻠـﻖ ﺑﻌﻤﻠﻪ ﻋﻨﺪﻣﺎ ﻳﻌﻤﻠﻪ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ؟ ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﺍ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﱂ ﻳﻨﻔﻌﻮﻩ ﺇﻻ ﺑﺸﻲﺀ ﻛﺘﺒﻪ ﺍﷲ ﻟﻪ ،ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻩ ﱂ ﻳﻀﺮﻭﻩ ﺇﻻ ﺑﺸﻲﺀ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﻟﻮ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻋﻨﺪ ﺍﷲ ١٧
ﻂ ﻣﻦ ﺷـﺄﻧﻪ، ﺗﻌﺎﱃ ﻣﺮﻓﻮﺽ ﳌﺎ ﺃﻓﺎﺩﻩ ﺫﻟﻚ ﺷﻴﺌﺎﹰ ،ﻭﻟﻮ ﺃﻢ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺫﻣﻪ ﻭﺍﻟﻘﺪﺡ ﻓﻴﻪ ﻭﺍﳊ ﹼ ﻓﺈﻥ ﺫﻟﻚ ﻻ ﻳﻀﺮﻩ ﻋﻨﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺇﻥ ﻛﺎﻥ ﻣﻘﺒﻮ ﹰﻻ ﻋﻨﺪﻩ ﺳﺒﺤﺎﻧﻪ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻌﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺒﺘﻐﻲ ﺑﻌﻤﻠﻪ ﻭﺟﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻷﺟﻞ ﻣﺼﻠﺤﺔ ﻧﻔﺴﻪ ،ﺇﺫ ﻣﺼﻠﺤﺔ ﻧﻔـﺴﻪ ﺇﳕـﺎ ﺗﻨـﺎﻁ ﺑﺎﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ. ﻓﻠﻮ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﺭﺍﺩ ﺑﺼﻼﺗﻪ ﺃﻭ ﺻﻮﻣﻪ ،ﺃﻭ ﺣﺠﻪ ﺃﻭ ﺯﻛﺎﺗﻪ ﺃﻭ ﺟﻬﺎﺩﻩ ،ﺃﻭ ﺑـﺮﻩ ﻟﻮﺍﻟﺪﻳﻪ ﺃﻭ ﺻﻠﺘﻪ ﻷﺭﺣﺎﻣﻪ ،ﺃﻭ ﺗﻌﻠﻤﻪ ﺍﻟﻌﻠﻢ ﺃﻭ ﺗﻌﻠﻴﻤﻪ ،ﺃﻭ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﺃﻭ ﻧﻔﻘﺎﺗﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ، ﺃﻭ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻳﺘﻘﺮﺏ ﺎ ﺇﱃ ﺍﷲ ﻋﺰ ﻭ ﺟﻞ ،ﻏﺮﺿﹰﺎ ﻣﻦ ﺃﻏﺮﺍﺽ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻐﺮﺽ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﺈﺭﺍﺩﺓ ﺍﷲ ،ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﺇﻻ ﺑﻘﺪﺭ ﻣﻦ ﺍﷲ ،ﻓﻠﻤـﺎﺫﺍ ﻳﻄﻠﺐ ﺍﻟﺸﻲﺀ ﻣﻦ ﻏﲑ ﺑﺎﺑﻪ؟ ﺇﳕﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﻌﻤﻞ ﺍﳋﺎﻟﺺ ﷲ ،ﻭﻳﻄﻠﺐ ﻣﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﻀﺎﺀ ﺣﺎﺟﺎﺗﻪ ،ﻭﳚﻌﻞ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻃﺎﻋﺔ ﻟﺮﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺒﺘﻐﻲ ﻋﻠﻴﻬﺎ ﻣﻦ ﻋﻨﺪ ﻏﲑﻩ ﺟـﺰﺍ ًﺀ ﻭﻻ ﺷﻜﻮﺭﺍﹰ ،ﻭﺇﳕﺎ ﳛﺮﺹ ﻛﻞ ﺍﳊﺮﺹ ﻋﻠﻰ ﻣﺮﺿﺎﺓ ﺍﷲ ،ﰒ ﻳﺘﻌﺮﺽ ﻟﻨﻔﺤﺎﺗﻪ ،ﻭﻳﻄﻠﺐ ﻣﻨﻪ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﺒﺴﻂ ﻟﻪ ﰲ ﺭﺯﻗﻪ ﻭﺃﻥ ﻳﻔﻲﺀ ﻋﻠﻴﻪ ﻣﻦ ﻓﻀﻠﻪ. ﻭﺍﻹﻧﺴﺎﻥ ﻳﺪﺭﻙ ﺃﻥ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻓﺴﻮﺍﻩ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ ،ﻓﻠﻤﺎﺫﺍ ﻳﺘﻌﻠﻖ ﻛﻔﹶﺮﻩ⎯ ﻣﻦ ﺃﻱﱢ ﺷﻲﺀٍ ﺧﻠﹶﻘﹶ ُﻪ⎯ ﻣـﻦ ﻥ ﻣﺎ ﺃ ﹾ ﺑﻐﲑﻩ ﻓﻴﺒﺘﻐﻲ ﺑﻌﻤﻠﻪ ﻏﲑ ﻭﺟﻪ ﺍﷲ؟ ) ﹸﻗﺘﻞﹶ ﺍﻹِ ْﻧﺴﺎ ﹸ
ُﻧ ﹾﻄﻔﹶﺔٍ ﺧﻠﹶﻘﹶ ُﻪ ﻓﹶﻘﺪﺭُ ﻩ⎯ ﹸﺛﻢﱠ ﺍﻟﺴﱠﺒﻴﻞﹶ ﻳﺴﱠﺮُ ﻩ⎯ ﹸﺛﻢﱠ ﺃﻣﺎﺗُ ﻪ ﻓﹶﺄ ﹾﻗﺒﺮُ ﻩ⎯ ﹸﺛﻢﱠ ﺇﺫﺍ ﺷﺎﺀَ ﺃ ْﻧﺸﺮُ ﻩ⎯ ﻛﹶـﻼﱠ
ﻥ ﺇﻟﻰ ﻃﹶﻌﺎﻣ ﻪ⎯ ﺃﹶﻧﱠﺎ ﺻﺒْ ﺒﻨﺎ ﺍﻟﻤﺎﺀَ ﺻﺒﱠﺎ⎯ ﹸﺛﻢﱠ ﺷـﻘﹶ ﹾﻘﻨﺎ ﻟﻤﺎﹼ ﻳ ﹾﻘﺾﹺ ﻣﺎ ﺃﻣﺮُ ﻩ⎯ ﻓﹶ ﹾﻠﻴْ ﻨ ﹸﻈﺮﹺ ﺍﻹﻧْﺴﺎ ﹸ ﻀﺒﹰﺎ⎯ ﻭﺯْ ﻳﻨُﻮﻧـﺎﹰ ﻭﻧﺨْـ ﹰﻼ⎯ ﻭﺣـﺪﺍﺋﻖ ﹸﻏ ﹾﻠﺒـﺎﹰ ﺍﻷْﺭﺽ ﺷﻘﱠﺎ⎯ ﻓﹶﺄ ْﻧﺒْ ﺘﻨﺎ ﻓْ ﻴﻬﺎ ﺣﺒﱠﹰﺎ⎯ ﻭﻋﻨﺒﺎﹰ ﻭﻗﹶ ْ
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ﻜ ْﻢ( )ﻋﺒﺲ (٣٢-١٧ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﺪﺭﻙ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﻜ ْﻢ ﻭﻷ ْﻧﻌﺎﻣ ﹸ ﻭﻓﹶﺎﻛﻬﺔﹰ ﻭﺃﹶﺑﱠﺎﹰ⎯ ﻣﺘﺎﻋﺎﹰ ﻟﹶ ﹸ ﺑﺴﻂ ﻟﻪ ﻫﺬﺍ ﺍﳋﲑ ﻛﻠﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﻭﻃﻮﺭﻩ ﻣﻦ ﻃﻮﺭ ﺇﱃ ﻃﻮﺭ ،ﺣﱴ ﺍﻛﺘﻤﻞ ﺧﻠﻘﻪ ﻭﺻﺎﺭ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﳕﹼﻰ ﻣﻮﺍﻫﺒﻪ ،ﻭﺑﺴﻂ ﻟﻪ ﰲ ﺍﻟﺮﺯﻕ ﻭﻫﻴﺄ ﻟﻪ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ،ﻭﺳﺨﺮ ﻟﻪ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎﹰ ،ﻓﻜﻴﻒ ﻳﺒﺘﻐﻲ ﺍﻟﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻭ ﻳﺒﺘﻐﻲ ﺍﳌﺜﻮﺑﺔ ﻣﻦ ﺍﻟﻨﺎﺱ،
ﻥ ﻣﺎ ﻏﹶﺮﱠﻙ ﺑﹺﺮﺑﹺـﻚ ﺍﻟﻜﹶـﺮﹺﻳﻢﹺ ﻭﻳﺘﺮﻙ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؟! )ﻳﺎ ﺃﻳﱡﻬﺎ ﺍﻹ ْﻧﺴﺎ ﹸ
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ﺍﻟﺬﻱ ﺧﻠﹶﻘﹶﻚ ﻓﹶﺴﻮﱠﺍﻙ ﻓﹶﻌﺪﻟﹶ ﻚ⎯ ﻓﻲ ﺃﻱﱢ ﺻُﻮﺭﺓٍ ﻣﺎ ﺷﺎﺀَ ﺭﻛﱠﺒﻚ)(ﺍﻻﻧﻔﻄﺎﺭ ٦؛ (٨ﻓﺎﻹﻧـﺴﺎﻥ ١٨
ﺧﻠﻘﻪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻫﺬﺍ ﺍﳋﻠﻖ ،ﻭﺃﺑﺪﻋﻪ ﻫﺬﺍ ﺍﻹﺑﺪﺍﻉ ،ﻭﺻﻨﻌﻪ ﻫﺬﻩ ﺍﻟﺼﻨﻌﺔ ،ﻭﺻـﻮﺭﻩ ﻫـﺬﺍ ﺍﻟﺘﺼﻮﻳﺮ ،ﻭﻣﻊ ﺫﻟﻚ ﻳﺮﻳﺪ ﺬﺍ ﺍﻟﻌﻤﻞ ﻏﲑ ﻭﺟﻪ ﺍﷲ. ﺇﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻨﺪﻣﺎ ﺃﻣﺮ ﻋﺒﺎﺩﻩ ﺑﻌﺒﺎﺩﺗﻪ ﺫﻛﹼﺮﻫﻢ ﻧﻌﻤﻪ ﻋﻠﻴﻬﻢ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ) :ﻳـﺎ
ﻜ ْﻢ ﺗﺘﱠﻘﹸﻮﻥ⎯ ﺍﻟﺬﻱ ﻜ ْﻢ ﻟﹶﻌﻠﱠ ﹸ ﻦ ﻗﹶ ْﺒﻠ ﹸ ﻜ ُﻢ ﺍﻟﺬﻱ ﺧﻠﹶﻘﹶﻜﹸﻢ ﻭﺍﻟﺬﻳﻦ ﻣْ ﺱ ﺍ ْﻋُﺒﺪُﻭﺍ ﺭﺑﱠ ﹸ ﺃﻳﱡﻬﺎ ﺍﻟﻨﱠﺎ ُ ﻜ ُﻢ ﺍﻷ ْﺭﺽ ﻓﺮﺍﺷﺎﹰ ﻭﺍﻟﺴﱠﻤﺎﺀَ ﺑﹺﻨﺎﺀً ﻭﺃﹶ ْﻧﺰﻝﹶ ﻣﻦ ﺍﻟﺴﱠﻤﺎﺀِ ﻣـﺎﺀً ﻓﹶـﺄ ْﺧﺮﺝ ﺑﹺـﻪ ﻣـﻦ ﺟﻌﻞﹶ ﻟﹶ ﹸ ﺍﻟﺜﱠﻤﺮﺍﺕ ﺭﹺ ْﺯﻗﹶﺎﹰ ﻟﹶ ﹸ ﻜ ْﻢ ﻓﹶﻼ ﺗْ ﺠﻌﻠﹸﻮﺍِﷲِ ﺃ ْﻧﺪﺍﺩﺍﹰ ﻭﺃ ْﻧُﺘ ْﻢ ﺗْ ﻌﻠﹶﻤُﻮﻥﹶ( )ﺍﻟﺒﻘﺮﺓ (٢٢-٢١ﻓﺎﻟﺬﻱ ﻳﺮﺍﺋﻲ ﰲ ﻼ ﻷﻥ ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺬﻟﻚ ﻋﻤﻠﻪ؛ ﺇﳕﺎ ﺟﻌﻞ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﺪﺍﺩﺍﹰ ،ﻷﻧﻪ ﺭﺃﻯ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﺃﻫ ﹰ ﺍﻟﻌﻤﻞ ،ﻣﻊ ﺃﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺇﻻ ﺧﺎﻟﺼﹰﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ ،ﻓﻔﻲ ﻫﺬﺍ ﻣﺎ ﻳﻨﻔﻊ ﺍﻟﻌﺒﺎﺩ ﰲ ﺗﻄﻬﲑ ﺳﺮﺍﺋﺮﻫﻢ ،ﻭﺟﻌﻠﻬﺎ ﺧﺎﻟﺼﺔ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ،ﻭﺗﺰﻛﻴﺔ ﺃﻋﻤﺎﳍﻢ ﺑﺎﻹﺧﻼﺹ.
ﺩﻋــﺎﺀ
ﻧﺴﺘﻐﻔﺮ ﺍﷲ -ﲨﻴﻌﹰﺎ -ﻭﻧﺘﻮﺏ ﺇﻟﻴﻪ ﻣﻦ ﳐﺎﻟﻔﺔ ﻣﺎ ﻗﻠﻨﺎﻩ ،ﻭﻣﻦ ﳐﺎﻟﻔـﺔ ﺃﻭﺍﻣـﺮ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻧﻮﺍﻫﻴﻪ ،ﻭﻧﺴﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺨﻠﺼﲔ ،ﻭﻣﻦ ﺣﺰﺑﻪ ﺍﳌﻔﻠﺤﲔ ،ﻭﻣـﻦ ﺟﻨـﺪﻩ ﺍﳌﺘﻘﲔ ،ﻭﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ﺍﳌﻘﺮﺑﲔ. ﺍﻟﻠﻬﻢ ﺇﻥ ﻧﺴﺄﻟﻚ ﺑﺄﻧﺎ ﻧﺸﻬﺪ ﺑﺄﻧﻚ ﺃﻧﺖ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ؛ ﺍﻟﻮﺍﺣـﺪ ﺍﻷﺣـﺪ؛ ﺍﻟﻔـﺮﺩ ﺍﻟﺼﻤﺪ؛ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﹰﺍ ﺃﺣﺪ. ﻼ ﺻـﺎﳊﹰﺎ ﻼ ﻣﻨﺎ ﻟﺴﺎﻧﹰﺎ ﺻﺎﺩﻗﹰﺎ ﺫﺍﻛﺮﺍﹰ ،ﻭﻗﻠﺒﹰﺎ ﺧﺎﺷﻌﹰﺎ ﻣﻨﻴﺒﺎﹰ ،ﻭﻋﻤ ﹰ ﻧﺴﺄﻟﻚ ﺭﺑﻨﺎ ﺃﻥ ﺐ ﻛ ﹰ ﺯﺍﻛﻴﺎﹰ ،ﻭﺇﳝﺎﻧﹰﺎ ﺧﺎﻟﺼﹰﺎ ﺛﺎﺑﺘﺎﹰ ،ﻭﻳﻘﻴﻨﹰﺎ ﺻﺎﺩﻗﹰﺎ ﺭﺍﺳﺨﺎﹰ ،ﻭﺭﺯﻗﹰﺎ ﺣﻼ ﹰﻻ ﻭﺍﺳﻌﺎﹰ ،ﻭﻋﻠﻤﹰﺎ ﻧﺎﻓﻌﹰﺎ ﺭﺍﻓﻌﹰﺎ. ﻭﻧﺴﺄﻟﻚ ﺭﺑﻨﺎ ﺃﻥ ﺒﻨﺎ ﺇﻧﺎﺑﺔ ﺍﳌﺨﻠﺼﲔ ،ﻭﺧﺸﻮﻉ ﺍﳌﺨﺒﺘﲔ ،ﻭﻳﻘﲔ ﺍﻟﺼﺪﻳﻘﲔ ،ﻭﺳـﻌﺎﺩﺓ ﺍﳌﺘﻘﲔ ،ﻭﺩﺭﺟﺔ ﺍﻟﻔﺎﺋﺰﻳﻦ ،ﻳﺎ ﺃﻓﻀﻞ ﻣﻦ ﻗﹸﺼﺪ ،ﻭﺃﻛﺮﻡ ﻣﻦ ﺳﺌﻞ ،ﻭﺃﺣﻠﻢ ﻣﻦ ﻋﺼﻲ ،ﻳﺎ ﺍﷲ ﻳﺎ ﺫﺍ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ.
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ﺍﻟﻠﻬﻢ ﺇﻧﹼﺎ ﻧﱪﺃ ﺇﻟﻴﻚ ﻣﻦ ﺍﳊﻮﻝ ﻭﺍﻟﻄﻮﻝ ،ﻓﻼ ﺣﻮﻝ ﻟﻨﺎ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﻚ ،ﻧﺴﺄﻟﻚ ﺭﺑﻨـﺎ ﺃﻥ ﲡﻨﺒﻨﺎ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﻌﺠﺐ ﻭﺍﻟﻜﱪ ﻭﺍﳊﺴﺪ ﻭﺍﻷﺷﺮ ﻭﺍﻟﺒﻄﺮ ،ﻭﺃﻥ ﲡﻨﺒﻨﺎ ﲨﻴﻊ ﺍﻟﻔﱳ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣـﺎ ﺑﻄﻦ ،ﺇﻧﻚ ﺭﺑﻨﺎ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﻭﺇﻧﻚ ﺑﺎﻹﺟﺎﺑﺔ ﺟﺪﻳﺮ ،ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ. ﻭﺻﻞ ﺍﻟﻠﻬﻢ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ. ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ،ﻭﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ. ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ
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ﺍﳌـﻮﺿـﻮﻉ
ﺍﻟﻔـﻬـﺭﺱ
ﺍﻟﺼـﻔـﺤـﺔ ٢ ٣ ٣ ٥ ٥ ٧ ٩ ١١ ١١ ١٢ ١٢ ١٣ ١٤ ١٦ ١٧ ١٩ ٢١
ﺍﻟـﻤـﻘــــﺪﻣــﺔ ﺗﻌـــﺮﻳﻒ ﺍﻹﺧـﻼﺹ ﺍﻹﺧـﻼﺹ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴـﺔ ﺍﻹﺧـﻼﺹ ﺭﻭﺡ ﺍﻟﺪﻳـﻦ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻫـﻞ ﺍﻟـﺮﻳـﺎﺀ ﺷـﺮﻙ؟ ﺍﻟﺮﻳـﺎﺀ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﳋـﻔﻲ ﺣــﻜـﻢ ﺍﳌـﺮﺍﺋــﻲ ﺍﻟﺘﺤـﺬﻳـﺮ ﺍﻟﺸـﺪﻳﺪ ﻣﻨﻪ ﺍﻟﺮﻳـﺎﺀ ﻳـﺤﺒﻂ ﺍﻷﻋﻤـﺎﻝ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻺﻧﻔﺎﻕ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﰲ ﺍﻟﺴﻨﺔ ﺍﻹﺧـﻼﺹ ﰲ ﺍﻟﻌـﻠــﻢ ﺁﻓــﺔ ﺍﻟﻌــﺼـــﺮ ﻋــﻼﺝ ﺍﻟــﺮﻳــﺎﺀ ﺩﻋـــــــــﺎﺀ ﺍﻟﻔـﻬـــــــﺮﺱ
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