Tsalatsatul Ushul
This document was uploaded by user and they confirmed that they have the permission to share it. If you are author or own the copyright of this book, please report to us by using this DMCA report form. Report DMCA
Overview
Download & View Tsalatsatul Ushul as PDF for free.
More details
- Words: 15,063
- Pages: 21
ح ا ل ا ا ا ا ز ر #ا -إاد و ا -اه ا ًا- ('& ! " # $%ب ا : ا :*+ا /0 1ا- .ي – &3 0ا-
وُ= .; < 6ا8ورد 8ا! 678- 9أ $ا ا4ي 9ا www.ajurry.2ya.com
1
ُل).(1 ُ ا ُ
ﺐ ﻋﻠﹶﻴﻨﺎ ﺗﻌﱡﻠ ﻢ ﺃﺭﺑ ِﻊ ﻣﺴﺎﺋ ﹶﻞ):(2 ﺠ ﷲ ﺃﻧﻪ ﻳ ِ ﻚﺍ ُ ﺍ ﻋﹶﻠ ﻢ ﺭ ِﺣ ﻤ ﷲ ...، )ﺍﻷﻭﱃ ( :ﺍﻟﻌِﻠ ﻢ ) ، (3ﻭﻫﻮ ﻣﻌﺮﻓ ﹸﺔ ﺍ ِ ﻭﻣﻌﺮﻓﺔ ﻧﺒﻴﻪ) ،(4ﻭﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺩﻟﺔ. )ﺍﻟﺜﺎﻧﻴﺔ( :ﺍﻟﻌﻤﻞ ﺑﻪ).(5
) (1ﻫﺬﻩ ﺭﺳﺎﻟﺔ ﻣﻬﻤﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻟﻔﻬﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳊﻨﺒﻠﻲ ﺍﻹﻣـﺎﻡ ﺍﳌﺸﻬﻮﺭ ﺍﺪﺩ ﻟِﻤﺎ ﺍﻧﺪﺭﺱ ﻣﻦ ﻣﻌﺎﱂ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ـ ﺭﲪﻪ ﺍﷲ ﻭﺃﻛﺮﻡ ﻣﺜﻮﺍﻩ ـ . ﻭﻗﺪ ﻛﺎﻥ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﻠﻘﻦ ﺍﻟﻄﻠﺒﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻟﻴﺪﺭﺳﻮﻫﺎ ﻭﳛﻔﻈﻮﻫﺎ ،ﻭﻟﺘﺴﺘﻘﺮ ﰲ ﻗﻠﻮﻢ ﻟﻜﻮﺎ ﻗﺎﻋﺪﺓ ﰲ ﺍﻟﻌﻘﻴﺪﺓ . ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﺳﻨﺔ ﺳﺖ ﻭﻣﺎﺋﺘﲔ ﻭﺃﻟﻒ ﻣﻦ ﺍﳍﺠﺮﺓ .ﻭﻛﺎﻥ ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺔ ﻭﺃﻟﻒ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻓﻘﺪ ﻋﻤـﺮ ﺇﺣـﺪﻯ ﻭﺗﺴﻌﲔ ﺳﻨﺔ .ﻭﻗﺪ ﻛﺎﻥ ﻋﻤﺮﺍ ﻣﻠﻴﺌﺎ ﺑﺎﳋﲑ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺫﻟﻚ .ﻭﻗﺪ ﺃﻧﻘﺬ ﺍﷲ ﺑﻪ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ ﰲ ﺯﻣﺎﻧﻪ ﰲ ﻫﺬﻩ ﺍﳉﺰﻳﺮﺓ ،ﻭﺍﻧﺘﺸﺮﺕ ﺩﻋﻮﺗﻪ ﰲ ﻏﲑ ﺍﳉﺰﻳﺮﺓ ﻣﻦ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳍﻨﺪ ﻭﻏﲑﻫﺎ ،ﺑﺴﺒﺐ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﻋﻨـﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻧﺘﻘﻠﻮﺍ ﺇﱃ ﺗﻠﻚ ﺍﻟﺒﻠﺪﺍﻥ ﻭﺍﻟﺪﻭﻝ ،ﻭﺑﺴﺒﺐ ﺍﳌﻜﺎﺗﻴﺐ ﻭﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺍﻧﺘﺸﺮﺕ ﻣﻨﻪ ـ ﺭﲪﻪ ﺍﷲ ـ ﻭﻣﻦ ﺃﺗﺒﺎﻋﻪ ﻭﺃﻧﺼﺎﺭﻩ ﻭﺍﻟﺪﻋﺎﺓ ﺍﻟﺘﺎﺑﻌﲔ ﻟﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ . ) (2ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﳚﺐ ﺃﻥ ﻳﺘﻌﻠﻤﻬﺎ ﺍﳌﺆﻣﻦ ﻭﺍﳌﺆﻣﻨﺔ ﺻﻐﺎﺭﺍ ﻭﻛﺒﺎﺭﹰﺍ. ) (3ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻌﻠﻢ ﻭﻳﺘﺒﺼﺮ ﺣﱴ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﻴﻨﺔ ،ﻭﻳﻌﺮﻑ ﺩﻳﻦ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻦ ﺃﺟﻠﻪ .ﻭﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻫـﻮ ﻣﻌﺮﻓـﺔ ﺍﷲ ، ﻭﻣﻌﺮﻓﺔ ﻧﺒﻴﻪ ،ﻭﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺩﻟﺔ ؛ ﻓﻬﺬﺍ ﺃﻭﻝ ﺷﻲﺀ :ﺃﻥ ﻳﺘﺒﺼﺮ ﺍﻟﻌﺒﺪ ؛ ﻣﻦ ﻫﻮ ﺭﺑﻪ ؟ ﻓﻴﻌﺮﻑ ﺃﻥ ﺭﺑﻪ ﺍﳋﺎﻟﻖ ﺍﻟﺬﻱ ﺧﻠﻘـﻪ ، ﻭﺭﺯﻗﻪ ،ﻭﺃﺳﺪﻯ ﺇﻟﻴﻪ ﺍﻟﻨﻌﻢ ،ﻭﺧﻠﻖ ﻣﻦ ﻗﺒﻠﻪ ،ﻭﳜﻠﻖ ﻣﻦ ﺑﻌﺪﻩ ،ﻫﻮ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺃﻧﻪ ﺍﻹﻟﻪ ﺍﳊﻖ ﺍﳌﻌﺒﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒـﺎﺩﺓ ﺳﻮﺍﻩ ﺃﺑﺪﺍ .ﻻ ﻣﻠﻚ ﻣﻘﺮﺏ ،ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ ،ﻭﻻ ﺟﻦ ،ﻭﻻ ﺇﻧﺲ ،ﻭﻻ ﺻﻨﻢ ،ﻭﻻ ﻏﲑ ﺫﻟﻚ. ﺑﻞ ﺍﻟﻌﺒﺎﺩﺓ ﺣﻖ ﷲ ﻭﺣﺪﻩ ،ﻓﻬﻮ ﺍﳌﻌﺒﻮﺩ ﲝﻖ ،ﻭﻫﻮ ﺍﳌﺴﺘﺤﻖ ﺑﺄﻥ ﻳﻌﺒﺪ ،ﻭﻫﻮ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﻫﻮ ﺭﺑﻚ ﻭﺧﺎﻟﻘـﻚ ﻭﺇﳍـﻚ ﺍﳊـﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . ﻓﺘﻌﺮﻑ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻭﻫﻲ ﺃﻥ ﺗﻌﺮﻑ ﺭﺑﻚ ﻭﻧﺒﻴﻚ ﻭﺩﻳﻨﻚ ﺑﺎﻷﺩﻟﺔ ـ ﻗﺎﻝ ﺍﷲ ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ـ ﻻ ﺑﺎﻟﺮﺃﻱ ﻭﻻ ﺑﻘﻮﻝ ﻓـﻼﻥ ، ﺑﻞ ﺑﺎﻷﺩﻟﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ،ﻭﺫﻟﻚ ﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺃﻧﺖ = ﺲ ﺇﻟﱠﺎ ِﻟﻴ ﻌﺒـﺪﻭ ِﻥ { . ﳉ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖﺍِ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺪﺧﻮﻝ ﻓﻴﻪ ،ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ .ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﻠﹶ ﹾﻘ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﷲ ﻭﺗﺮﻙ ﳏﺎﺭﻣﻪ .ﻫﺬﻩ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺧﻠﻖ ﺍﻟﻨﺎﺱ ﻷﺟﻠﻬﺎ ﻭﺃﻣـﺮ ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ { ﻳﻌﲏ ﺍﻋﺒﺪﻭﻩ ﺑﻄﺎﻋﺔ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ،ﻭﺇﺳﻼﻡ ﺍﻟﻮﺟﻪ ﻟﻪ ﻭﲣﺼﻴـﺼﻪ ﺍﷲ ﺎ ﺍﻟﻨﺎﺱ ﰲ ﻗﻮﻟﻪ } :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . ) (4ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﻌﺮﻑ ﻧﺒﻴﻚ ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪﺍﳌﻄﻠﺐ ﺍﳍﺎﴰﻲ ﺍﻟﻘﺮﺷﻲ ﺍﳌﻜﻲ ﰒ ﺍﳌﺪﱐ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ـ ﻓﺘﻌﺮﻑ ﺃﻧﻪ ﻧﺒﻴﻚ ﻭﺃﻥ ﺍﷲ ﺃﺭﺳﻠﻪ ﺇﻟﻴﻚ ﺑﺪﻳﻦ ﺍﳊﻖ ﻳﻌﻠﻤﻚ ﻭﻳﺮﺷﺪﻙ ﻓﺘﺆﻣﻦ ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﺣﻘﺎ ﻭﺃﻥ ﺍﷲ ﺃﺭﺳﻠﻪ ﻟﻠﻌﺎﳌﲔ ﲨﻴﻌﺎ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻭﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺍﺗﺒﺎﻋﻪ ،ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﻣﻨﻬﺎﺟﻪ .ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﻫﺬﺍ ﰲ ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ . )(5
ﺃﻱ ﺃﻥ ﺗﻌﻤﻞ ﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻦ ﺻﻼﺓ ﻭﺻﻮﻡ ﻭﺟﻬﺎﺩ ﻭﺣﺞ ﻭﺇﳝﺎﻥ ﻭﺗﻘﻮﻯ ﻓﺘﻌﻤﻞ ﺑﺎﻹﺳﻼﻡ ؛ ﻷﻧﻚ ﳐﻠﻮﻕ ﻟﻪ ،ﻭﳐﻠﻮﻕ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ؛
ﻓﻌﻠﻴﻚ ﺃ ﻥ ﺗﻌﻠﻢ ﻭﺗﻌﻤﻞ ﺑﻪ ﻓﺘﻌﺒﺪ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﲢﺞ ﺍﻟﺒﻴـﺖ ،ﻭﺗـﺆﻣﻦ ﺑـﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ﻭﻛﺘﺒﻪ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ،ﻭﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺗـﱪ ﻭﺍﻟـﺪﻳﻚ ،ﻭﺗـﺼﻞ 2
)ﺍﻟﺜﺎﻟﺜﺔ( :ﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ).(1 )ﺍﻟﺮﺍﺑﻌﺔ( :ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﻓﻴﻪ).(2
ﺴ ٍﺮ ـ ِﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ﻦ َﺁ ﻣﻨـﻮﹾﺍ ﻭ ﻋ ِﻤﻠﹸـﻮﹾﺍ ﺼ ِﺮ ـ ِﺇ ﱠﻥ ﺍﹾﻟِﺈﻧﺴﺎ ﹶﻥ ﹶﻟ ِﻔ ﻲ ﺧ ﻭﺍﻟﺪﻟﻴﻞ) (3ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ } :ﻭﺍﹾﻟ ﻌ ﺼﺒ ِﺮ { . ﺻﻮﺍ ﺑِﺎﻟ ﺤ ﻖ ﻭﺗﻮﺍ ﺻﻮﺍ ﺑِﺎﹾﻟ ﺕ ﻭﺗﻮﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ) (1ـ-ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :-ﻟﻮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺣﺠﺔ ﻋﻠﻰ ﺧﻠﻘﻪ ﺇﻻ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻜﻔﺘﻬﻢ). (2 ﺍﻷﺭﺣﺎﻡ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻓﺘﻌﻤﻞ ﲟﺎ ﺃﻣﺮﻙ ﺍﷲ ﺑﻪ ،ﻭﺗﻨﺘﻬﻲ ﻋﻤﺎ ﺎﻙ ﺍﷲ ﻋﻨﻪ ،ﻭﺗﺘﺮﻙ ﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﺃﻧـﺖ ﻣﻨـﻬﻲ ﻋﻨـﻬﺎ ،ﻭﺗﻔﻌـﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺃﻧﺖ ﻣﺄﻣﻮﺭ ﺎ . ) (1ﺃﻱ ﺃﻥ ﺗﺪﻋﻮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻓﺘﻨﺼﺢ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﻳﺴﺘﻘﻴﻤﻮﺍ ﻋﻠﻴﻪ ،ﻭﺗﺮﺷﺪﻫﻢ ﻭﺗﺄﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ .ﻫـﺬﻩ ﻫـﻲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺩﻳﻦ ﺍﻹﺳﻼﻡ .ﻓﻌﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﺪﻋﻮ ﺇﱃ ﺍﷲ ﺣﺴﺐ ﻃﺎﻗﺘﻪ ﻭﻋﻠﻤﻪ .ﻓﻜﻞ ﻭﺍﺣﺪ ـ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ـ ﻋﻠﻴﻪ ﻗﺴﻂ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﻨﺼﻴﺤﺔ .ﻭﺃﻥ ﻳﺪﻋﻮ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬـﺎ ،ﻭﺇﱃ ﺍﻟﺰﻛـﺎﺓ ﻭﺃﺩﺍﺋﻬﺎ ،ﻭﺇﱃ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻣﻊ ﺍﻻﺳﺘﻄﺎﻋﺔ ،ﻭﺇﱃ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ،ﻭﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ ﻛﻠﻬﺎ. ) (2ﺃﻱ ﻳﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻓﻘﺪ ﳛﺼﻞ ﻟﻺﻧﺴﺎﻥ ﺃﺫﻯ ،ﻗﺪ ﻳﺘﻌﺐ ﻣﻦ ﺍﳌﺪﻋﻮ ﺃﻭ ﻏـﲑﻩ ،ﻣـﻦ ﺃﻫﻠـﻪ ﺃﻭ ﻏﲑﻫـﻢ ، ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﺼﱪ ﻭﺍﺣﺘﺴﺎﺏ ﺍﻷﺟﺮ ﻋﻨﺪ ﺍﷲ .ﻓﺎﳌﺆﻣﻦ ﻳﺼﱪ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﺑﺎﷲ ،ﻭﻳﺼﱪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﲟﺎ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﺗﺮﻙ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﻳﺼﱪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﻭﺍﻟﺘﻌﻠﻴﻢ ،ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ .ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺼﱪ ﰲ ﻫﺬﻩ ﺍﻷﻣـﻮﺭ ﻛﻠـﻬﺎ . ﻓﺎﻟﺪﻳﻦ ﻛﻠﻪ ﳛﺘﺎﺝ ﺇﱃ ﺻﱪ .ﺻﱪ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﺻﱪ ﻋﻠﻰ ﺃﻥ ﺗﺼﻠﻲ ،ﻭﺗﺰﻛﻲ ،ﻭﺗﺼﻮﻡ ،ﻭﲢﺪ ،ﻭﺗـﺄﻣﺮ ﺑـﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺻﱪ ﻋﻦ ﺍﶈﺎﺭﻡ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻓﺘﺤﺬﺭ ﻣﻦ ﻗﺮﺎ .ﻓﺎﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﻳﺼﱪ ؛ ﻭﻗﻊ ﻓﻴﻤﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ ،ﺃﻭ ﺗـﺮﻙ ﻣـﺎ ﻚ ﺤ ﹾﻜ ِﻢ ﺭﺑـ ﺻِﺒ ﺮ ِﻟ ﺻﺒ ﺮ ﺃﻭﻟﹸﻮ ﺍﹾﻟ ﻌ ﺰ ِﻡ ِﻣ ﻦ ﺍﻟ ﺮ ﺳ ِﻞ { .ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﺍ ﺻِﺒ ﺮ ﹶﻛﻤﺎ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻴﻪ .ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ } :ﻓﹶﺎ ﺏ{. ﷲ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧﻤﺎ ﻳ ﻮﻓﱠﻰ ﺍﻟﺼﺎِﺑﺮﻭ ﹶﻥ ﹶﺃ ﺟ ﺮ ﻫ ﻢ ِﺑ ﻐﻴ ِﺮ ﺣِـﺴﺎ ٍ ﺻﺒ ﺮ ﻙ ِﺇﱠﻟﺎ ﺑِﺎ ِ ﺻِﺒ ﺮ ﻭﻣﺎ ﻚ ِﺑﹶﺄ ﻋﻴِﻨﻨﺎ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺍ ﹶﻓِﺈﻧ ﷲ ﻣ ﻊ ﺍﻟﺼﺎِﺑﺮِﻳ ﻦ { .ﻳﻌﲏ ﺍﺻﱪﻭﺍ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ،ﻭﺗﺮﻙ ﻣﻌﺼﻴﺘﻪ .ﻭﺍﺣﺬﺭﻭﺍ ﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ﻭﺍﺭﺗﻜﺎﺏ ﻴﻪ ﺻِﺒ ﺮ ﺇ ﱠﻥ ﺍ َ ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺍ . )(3
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻷﺭﺑﻊ :ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳊﺠﺔ ﳍﺬﻩ ﺍﻷﻣﻮﺭ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺪﻳﻦ ﻛﻠﻪ .ﻓﺎﻟﺪﻳﻦ ﻛﻠـﻪ
ﺇﳝﺎﻥ ﻭﻋﻤﻞ ﻭﺩﻋﻮﺓ ﻭﺻﱪ .ﺇﳝﺎﻥ ﺑﺎﳊﻖ ﻭﻋﻤﻞ ﺑﻪ ﻭﺩﻋﻮﺓ ﺇﻟﻴﻪ ﻭﺻﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﻓﻴﻪ ،ﻭﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﰲ ﺧﺴﺎﺭﺓ } ِﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨـﻮﹾﺍ ﺕ { ﺍﻵﻳﺔ :ﺃﻱ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ ،ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﻟﺼﱪ ،ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺮﺍﲝﻮﻥ ،ﻭﻫﻢ ﻭ ﻋ ِﻤﻠﹸﻮﹾﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ ﺼ ِﺮ { ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺇﻥ ﱂ ﻳﻘﺴﻢ ،ﻭﻟﻜﻦ ﺃﻗﺴﻢ ﻟﺘﺄﻛﻴﺪ ﺍﳌﻘـﺎﻡ . ﺍﻟﺴﻌﺪﺍﺀ .ﻭﻗﺪ ﺃﻗﺴﻢ ﺍﷲ ﻋﻠﻰ ﻫﺬﺍ ﺑﻘﻮﻟﻪ } :ﻭﺍﹾﻟ ﻌ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﺴﻢ ﲟﺎ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ،ﻓﻼ ﺃﺣﺪ ﻳﺘﺤﺠﺮ ﻋﻠﻴﻪ ،ﻓﺄﻗﺴﻢ ﺑﺎﻟﺴﻤﺎﺀ ﺫﺍﺕ ﺍﻟﱪﻭﺝ ،ﻭﺃﻗﺴﻢ ﺑﺎﻟﺴﻤﺎﺀ ﻭﺍﻟﻄـﺎﺭﻕ ، ﻭﺑﺎﻟﻀﺤﻰ ﻭﺑﺎﻟﺸﻤﺲ ﻭﺿﺤﺎﻫﺎ ،ﻭﺑﺎﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ ،ﻭﺑﺎﻟﻨﺎﺯﻋﺎﺕ ،ﻭﻏﲑ ﺫﻟﻚ ؛ ﻷﻥ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ،ﻭﻋﻠـﻰ ﺃﻧـﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﻟﺒﻴﺎﻥ ﻋﻈﻢ ﺷﺄﻥ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺘﻪ ﻭﺃﻧﻪ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺣﺪﻩ .ﻭﺃﻣﺎ ﺍﳌﺨﻠﻮﻕ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺴﻢ ﺇﻻ ﺑﺮﺑﻪ ،ﻓﻼ ﻳﻘﺴﻢ ﻭﻻ ﳛﻠﻖ ﺇﻻ ﺑﺎﷲ ،ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳛﻠﻒ ﺑﺎﻷﻧﺒﻴﺎﺀ ،ﻭﻻ ﺑﺎﻷﺻﻨﺎﻡ ،ﻭﻻ ﺑﺎﻟـﺼﺎﳊﲔ ،ﻭﻻ ﺑﺎﻷﻣﺎﻧﺔ ،ﻭﻻ ﺑﺎﻟﻜﻌﺒﺔ ،ﻭﻻ ﺑﻐﲑﻫﺎ .ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﻣﻦ ﺣﻠﻒ ﺑـﺸﻲﺀ ﺩﻭﻥ ﺍﷲ ﻓﻘﺪ ﺃﺷﺮﻙ " ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ .ﻭﻗﺎﻝ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ " :ﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻔﺎ ﻓﻠﻴﺤﻠﻒ ﺑـﺎﷲ ﺃﻭ ﻟﻴﺼﻤﺖ " = =.ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﺍﳊﺬﺭ ﻣﻦ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ﻭﺃﻥ ﺗﻜﻮﻥ ﺃﳝﺎﻢ ﻛﻠﻬﺎ ﺑﺎﷲ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . 3
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ)- (3ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ) :-ﺑﺎﺏ( ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﻭﺍﻟﺪﻟﻴﻞ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻓﹶﺎ ﻋﹶﻠ ﻢ ﹶﺃﻧ ﻪ ﻟﹶﺎ ِﺇﻟﹶـ ﻪ ﻚ { ؛ ﻓﺒﺪﺃ ﺑﺎﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ . ﷲ ﻭﺍ ﺳﺘ ﻐ ِﻔ ﺮ ِﻟ ﹶﺬﻧِﺒ ِﺇﻟﱠﺎ ﺍ ُ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻋﻠﻤـ -ﺭﲪﻚ ﺍﷲ -ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﺗﻌﻠﻢ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ) (4ﺍﻟﺜﻼﺙ ﻭﺍﻟﻌﻤﻞ ﻦ : ﻼ ).. (5 )ﺍﻷﻭﱃ( :ﺃﻥ ﺍﷲ ﺧﻠﻘﻨﺎ ﻭﺭﺯﻗﻨﺎ ﻭﱂ ﻳﺘﺮﻛﻨﺎ ﳘ ﹰ
)(1
ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳌﺸﻬﻮﺭ ،ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺒﺎﺭ ،ﻭﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ،ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﻄﻠـﱯ ،ﺍﳌﻮﻟـﻮﺩ
ﺳﻨﺔ ﲬﺴﲔ ﻭﻣﺎﺋﺔ ،ﻭﺗﻮﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻣﺎﺋﺘﲔ . ) (2ﻳﻘﻮﻝ -ﺭﲪﻪ ﺍﷲ : -ﻟﻮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺣﺠﺔ ﻋﻠﻰ ﺧﻠﻘﻪ ﺇﻻ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻜﻔﺘﻬﻢ ،ﻭﰲ ﺭﻭﺍﻳﺔ : " ﻟﻮ ﻓﻜﺮ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻜﻔﺘﻬﻢ " ؛ ﺃﻱ ﻟﻮ ﻧﻈﺮﻭﺍ ﻓﻴﻬﺎ ﻭﺗﺄﻣﻠﻮﺍ ﻓﻴﻬﺎ ﻟﻜﺎﻧﺖ ﻛﺎﻓﻴﺔ ﰲ ﺇﻟﺰﺍﻣﻬﻢ ﺑﺎﳊﻖ ،ﻭﻗﻴﺎﻣﻬﻢ ﲟﺎ ﺃﻭﺟـﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻭﺗﺮﻙ ﻣﺎ ﺣﺮﻣﻪ ﻋﻠﻴﻬﻢ ؛ ﻷﻥ ﺍﷲ ﺑﲔ ﺃﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﻟﺼﱪ ﻫﻢ ﺍﻟﺮﺍﲝﻮﻥ ، ﻭﻣﻦ ﺳﻮﺍﻫﻢ ﺧﺎﺳﺮ ،ﻭﻫﺬﻩ ﺣﺠﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺍﺻﻲ ،ﻭﺍﻟﺘﻨﺎﺻﺢ ،ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﺼﱪ ،ﻭﺍﻟﺼﺪﻕ ،ﻭﺃﻧﻪ ﻻ ﻃﺮﻳﻖ ﻟﻠـﺴﻌﺎﺩﺓ ﻭﺍﻟﺮﺑﺢ ﺇﻻ ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻊ :ﺇﳝﺎﻥ ﺻﺎﺩﻕ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﻋﻤﻞ ﺻﺎﱀ ،ﻭﺗﻮﺍﺹ ﺑﺎﳊﻖ ،ﻭﺗﻮﺍﺹ ﺑﺎﻟﺼﱪ . ) (3ﺍﻟﺒﺨﺎﺭﻱ :ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻣﻦ ﲞﺎﺭﻯ ﰲ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ .ﻭﻟﺪ ﺳﻨﺔ ﺃﺭﺑـﻊ ﻭﺗـﺴﻌﲔ ﻭﻣﺎﺋﺔ ،ﰲ ﺁﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ،ﻭﻣﺎﺕ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ ﰲ ﻭﺳﻂ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ .ﻛﺎﻥ ﻋﻤﺮﻩ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﺳـﻨﺔ .ﻭﻫـﻮ ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ،ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ ﺃﺧﺮﻯ ﻋﻈﻴﻤﺔ ﻧﺎﻓﻌﺔ ـ ﺭﲪﻪ ﺍﷲ ـ .ﻳﻘﻮﻝ :ﺑﺎﺏ :ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ؛ ﻟﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﷲ { ؛ ﻓﺒﺪﺃ ﺑﺎﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ .ﻓﺎﻹﻧﺴﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻌﻠﻢ ﺃﻭﻻ ،ﰒ ﻳﻌﻤﻞ ؛ ﻓﻴﺘﻌﻠﻢ ﺩﻳﻨـﻪ ،ﻭﻳﻌﻤـﻞ } :ﻓﹶﺎ ﻋﹶﻠ ﻢ ﺃﻧ ﻪ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍ ُ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻭﺍﷲ ﺃﻋﻠﻢ . ) (4ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ﻣﻦ ﺃﻫﻢ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺣﻘﻮﻗﻪ . ﻼ ،ﻭﻻ ﺳﺪﹰﺍ ،ﻭﻻ ﻋﺒﺜﹰﺎ ،ﻟﻜﻨﻪ ﺧﻠﻘﻬﻢ ﻷﻣﺮ ﻋﻈﻴﻢ ،ﻭﳊﻜﻤﺔ ﻋﻈﻴﻤﺔ ﻓﻴﻬـﺎ ﺳـﻌﺎﺩﻢ ، ) (5ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ ﻟﻴﻌﺒﺪﻭﻩ ﻓﻠﻢ ﳜﻠﻘﻬﻢ ﳘ ﹰ ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭ ﹶﻥ { .ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖ ﺍﹾﻟ ِ ﻭﻓﻴﻬﺎ ﳒﺎﻢ ،ﻭﻫﻲ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ ﺸ ِﺮﻛﹸﻮﹾﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ { ،ﻭﰲ ﻗﻮﻟﻪ : ﷲ ﻭﻟﹶﺎ ﺗ ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ { ،ﻭﰲ ﻗﻮﻟﻪ } :ﻭﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ﺃﻣﺮﻫﻢ ﺍﷲ ﺎ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ { ،ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺃﻣﺮﻫﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﻫﻲ ﺗﻮﺣﻴﺪﻩ ﺟﻞ ﻭﻋـﻼ ،ﻭﲣﺼﻴـﺼﻪ ﺼ ﺨِﻠ ِ ﷲ ﻣ } ﻭﻣﺎ ﹸﺃ ِﻣﺮﻭﹾﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﹾﺍ ﺍ َ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺩﻋﺎﺀ ﻭﺧﻮﻑ ﻭﺭﺟﺎﺀ ﻭﺗﻮﻛﻞ ﻭﺭﻏﺒﺔ ﻭﺭﻫﺒﺔ ﻭﺻﻼﺓ ﻭﺻﻮﻡ ﻭﻏﲑ ﺫﻟﻚ .ﻓﻬﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ـ ﺟﻞ ﻭﻋﻼ ـ ﺩﻭﻥ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ .ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻓﻌﻞ ﺍﻷﻭﺍﻣﺮ ،ﻭﺗﺮﻙ ﺍﻟﻨﻮﺍﻫﻲ ؛ ﻓﺄﺩﺍﺀ ﺍﻷﻭﺍﻣﺮ ﺍﻟﱵ ﺃﻣﺮﻙ ﺍﷲ ﺎ ﻭﺭﺳﻮﻟﻪ ،ﻭﺗﺮﻙ ﺍﻟﻨﻮﺍﻫﻲ ﺍﻟـﱵ ـﺎﻙ ﺍﷲ ﻋﻨﻬﺎ ﻭﺭﺳﻮﻟﻪ ؛ ﻛﻞ ﻫﺬﺍ ﺩﺍﺧﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ،ﻭﻫﻮ ﺍﻟﺪﻳﻦ ،ﻭﻫﻮ ﺍﻹﳝﺎﻥ ،ﻭﻫﻮ ﺍﳍﺪﻯ .ﻓﻼ ﺗـﺼﻞ ﺇﻻ ﷲ ،ﻭﻻ ﺗﺮﻛﻊ ﺇﻻ ﻟﻪ ،ﻭﻻ ﺗﺬﺑﺢ ﺇﻻ ﻟﻪ ،ﻭﻻ ﺗﺪﻉ ﺇﻻ ﺇﻳﺎﻩ ،ﻭﻻ ﺗﺘﻮﻛﻞ ﺇﻻ ﻋﻠﻴﻪ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ .ﺃﻣﺎ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲝﺎﺿﺮ ﻗﺎﺩﺭ ﻓﻴﻤﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ؛ ﻓﻬﺬﺍ ﻟﻴﺲ ﺑﻌﺒﺎﺩﺓ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ } :ﻓﹶﺎ ﺳﺘﻐﺎﹶﺛ ﻪ ﺍﱠﻟﺬِﻱ ﻣِ ﻦ ﺷِﻴ ﻌِﺘ ِﻪ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻱ ِﻣ ﻦ ﻋـ ﺪ ﻭ ِﻩ { ؛ ﻓـﺈﻥ ﻣﻮﺳﻰ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻐﻴﺜﻪ .ﺃﻣﺎ ﺩﻋﺎﺀ ﺍﳌﻴﺖ ،ﻭﺩﻋﺎﺀ ﺍﻟﻐﺎﺋﺐ ﺍﻟﺬﻱ ﻻ ﻳﺴﻤﻊ ﻛﻼﻣﻚ ،ﺃﻭ ﺩﻋﺎﺀ ﺍﻟـﺼﻨﻢ ﺃﻭ ﺍﳉـﻦ ﺃﻭ ﺍﻷﺷـﺠﺎﺭ ، ﺸ ﺮ ﻙ ﹶﻟ ﹸﻈ ﹾﻠ ﻢ ﻋﻈِﻴ ﻢ { ،ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ } :ﻭﻟﹶـ ﻮ ﻭﳓﻮﻫﺎ ؛ ﻓﻬﺬﺍ ﺷﺮﻙ ﺍﳌﺸﺮﻛﲔ ،ﻭﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﻓﻴﻪ ِ } :ﺇ ﱠﻥ ﺍﻟ ﻚ ِﻟ ﻤ ﻦ ﻳﺸﺎ ُﺀ { ،ﻭﻗﺎﻝ ﺸ ﺮ ﻙ ِﺑ ِﻪ ﻭﻳ ﻐ ِﻔ ﺮ ﻣﺎ ﺩﻭ ﹶﻥ ﹶﺫِﻟ ﷲ ﻟﹶﺎ ﻳ ﻐ ِﻔ ﺮ ﹶﺃ ﹾﻥ ﻳ ﻂ ﻋﻨ ﻬ ﻢ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ِ } :ﺇ ﱠﻥ ﺍ َ ﺤِﺒ ﹶ ﹶﺃ ﺷ ﺮﻛﹸﻮﺍﹾ ﹶﻟ 4
ﺑﻞ ﺃﺭﺳﻞ ﺇﻟﻴﻨﺎ ﺭﺳﻮ ﹰﻻ ) ، (1ﻓﻤﻦ ﺃﻃﺎﻋﻪ ﺩﺧﻞ ﺍﳉﻨﺔ ،ﻭﻣﻦ ﻋﺼﺎﻩ ﺩﺧﻞ ﺍﻟﻨﺎﺭ) ، (2ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺭﺳﻮﻟﹰﺎ ﺷﺎﻫِﺪﺍ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﻛﻤﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﻟﹶﻰ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﺭﺳﻮﻟﹰﺎ ـ ﹶﻓ ﻌﺼﻰ ِﻓ ﺮ ﻋ ﻮ ﹸﻥ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎ ﻩ ﹶﺃ ﺧﺬﹰﺍ ﻭﺑِﻴﻠﹰﺎ {. )ﺍﻟﺜﺎﻧﻴﺔ( :ﺃﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﰲ ﻋﺒﺎﺩﺗﻪ ﺃﺣﺪ ،ﻻ ﻣﻠﻚ ﻣﻘﺮﺏ ،ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ) . (3ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ : ﷲ ﹶﺃ ﺣﺪﺍ{ . } ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ﺪ ﻟِﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗ ﺪﻋﻮﹾﺍ ﻣ ﻊ ﺍ ِ )ﺍﻟﺜﺎﻟﺜﺔ( ) : (4ﺃﻥ ﻣﻦ ﺃﻃﺎﻉ ﺍﻟﺮﺳﻮﻝ ﻭﻭﺣﺪ ﺍﷲ ﻻ ﳚﻮﺯ ﻟﻪ ﻣﻮﺍﻻﺓ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﺃﻗـﺮﺏ ﻗﺮﻳـﺐ ، ﷲ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﻭﹶﻟ ﻮ ﻛﹶﺎﻧﻮﹾﺍ َﺁﺑـﺎ َﺀ ﻫ ﻢ ﹶﺃ ﻭ ﷲ ﻭﺍﹾﻟﻴﻮِ ﻡ ﺍﹾﻟ َﺂ ِﺧ ِﺮ ﻳﻮﺍﺩﻭ ﹶﻥ ﻣ ﻦ ﺣﺎ ﺩ ﺍ َ ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎ ِ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻟﹶﺎ ﺗ ِ
ﻚ { ،ﻓﺎﷲ ﺧﻠﻘﻨﺎ ﻭﺭﺯﻗﻨﺎ ﻭﱂ ﻳﺘﺮﻛﻨﺎ ﳘﻼ ﺑﻞ ﺃﻣﺮﻧﺎ ﺤﺒ ﹶﻄ ﻦ ﻋ ﻤﹸﻠ ﺖ ﹶﻟﻴ ﻚ ﹶﻟِﺌ ﻦ ﹶﺃ ﺷ ﺮ ﹾﻛ ﻚ ﻭِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ﺳﺒﺤﺎﻧﻪ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺃﹸﻭ ِﺣ ﻲ ِﺇﹶﻟﻴ ﺑﺘﻮﺣﻴﺪﻩ ﻭﻃﺎﻋﺘﻪ ﻭﺗﺮﻙ ﻣﻌﺼﻴﺘﻪ . ) (1ﻭﺃﺭﺳﻞ ﺇﻟﻴﻨﺎ ﺭﺳﻮﻻ :ﻫﻮ ﳏﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﺑﻜﻞ ﻣﺎ ﺗﻘﺪﻡ ،ﻭﺃﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺑﺬﻟﻚ ،ﻟﻨﺴﺘﻘﻴﻢ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳍﺪﻯ ،ﻭﻧﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ،ﻭﻧﻨﺘﻬﻲ ﻋﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﻮﺍﻫﻲ ،ﻭﻋﻠﻰ ﻳﺪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ـ ﺧـﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﺍﳌﺮﺳﻠﲔ .ﺟﺎﺀ ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺩﻳﻨﻬﻢ ؛ ﻓﻬﻮ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺇﻣﺎﻣﻬﻢ ﻭﺃﻓﻀﻠﻬﻢ . )(2
ﻓﻤﻦ ﺃﻃﺎﻉ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺍﺳﺘﻘﺎﻡ ﻋﻠﻰ ﺩﻳﻨﻪ ؛ ﻓﻠﻪ ﺍﳉﻨﺔ ،ﻭﻣﻦ ﻋﺼﻰ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺣﺎﺩ ﻋﻦ ﺩﻳﻨﻪ ﻓﻠﻪ ﺍﻟﻨﺎﺭ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ } :
ِﺇﻧﺎ ﺃﹶ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺭﺳﻮﻟﹰﺎ ﺷﺎ ِﻫﺪﺍ ﻋﹶﻠﻴ ﹸﻜ ﻢ { :ﻳﻌﲏ :ﺑﺄﻋﻤﺎﻟﻜﻢ }= =..ﹶﻛﻤﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﻟﹶﻰ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﺭﺳﻮﻟﹰﺎ { ،ﻓﻬﻮ ﻣﺮﺳﻞ ـ ﻋﻠﻴـﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ } .ﹶﻓ ﻌﺼﻰ ﻓِ ﺮ ﻋ ﻮ ﹸﻥ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎ ﻩ ﹶﺃ ﺧﺬﹰﺍ ﻭﺑِﻴﻠﹰﺎ { ؛ ﺃﻱ ﺃﺧﺬﻧﺎ ﻓﺮﻋﻮﻥ ﺃﺧﺬﺍ ﻭﺑﻴﻼ ﰲ ﺍﻟـﺪﻧﻴﺎ ﺑـﺎﻟﻐﺮﻕ ،ﻭﰲ ﺍﻵﺧﺮﺓ ﺑﺎﻟﻨﺎﺭ . ) (3ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﳕﺎ ﻫﻲ ﲢﻘﻴﻖ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﺃﺣﺪ ﰲ ﻋﺒﺎﺩﺗﻪ ،ﻛﻤﺎ ﺃﻧـﻪ ﺍﳋـﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ ،ﺍﻟﺬﻱ ﺧﻠﻘﻚ ﻭﺃﻋﻄﺎﻙ ﺍﻟﻨﻌﻢ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﺃﺡ ﻣﻦ ﺍﳋﻠﻖ ،ﻻ ﻧﱯ ﻣﺮﺳﻞ ،ﻭﻻ ﻣﻠﻚ ﻚ ﹶﺃﱠﻟﺎ ﺗ ﻌﺒﺪﻭﹾﺍ ِﺇﻟﱠﺎ ِﺇﻳﺎ ﻩ { ،ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ } : ﻣﻘﺮﺏ ،ﻭﻻ ﻏﲑﳘﺎ ؛ ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺣﻖ ﺍﷲ ﻭﺣﺪﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻗﻀﻰ ﺭﺑ ﲔ { ؛ ﻷﻥ ﺍﻟﺸﺮﻙ ﺑﻪ ﻫﻮ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ ،ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻷﻣﺮ ﺑﺈﺧﻼﺹ ﺍﻟﻌﺒـﺎﺩﺓ ﷲ ﻭﺣـﺪﻩ ، ﺴﺘ ِﻌ ِﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭِﺇﻳﺎ ﻙ ﻧ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻋﺒﺎﺩﺓ ﻣﺎ ﺳﻮﺍﻩ ﻥ ﻓﺘﺠﻤﻊ ﺑﲔ ﺃﻣﺮﻳﻦ :ﻓﺘﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ ،ﻭﺗﺆﻣﻦ ﺑﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻣﻦ ﺫﺑﺢ ﻭﺻﻼﺓ ﻭﺻﻮﻡ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭِﺇﹶﻟ ﻬ ﹸﻜ ﻢ ِﺇﹶﻟ ﻪ ﻭﺍ ِﺣ ﺪ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﹶﻓﻠﹶﺎ ﺗ ﺪﻋﻮﺍ ﷲ ﹶﺃ ﺣﺪﺍ { . ﻣ ﻊ ﺍ ِ ) (4ﻭﻫﺬﻩ ﻫﻲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺃﻥ ﻳﻌﻠﻢ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﺃﻧﻪ ﻻ ﳚﻮ ﻟﻪ ﺃﻥ ﻳﻮﺍﱄ ﺍﳌﺸﺮﻛﲔ ﺃﻭ ﳛﺒﻬﻢ .ﻓﻜـﻞ ﻣﻦ ﺃﻃﺎﻉ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻭﺣﺪ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻌﺎﺩﻱ ﺍﻟﻜﻔﺎﺭ ﻭﻳﺒﻐﻀﻬﻢ ﰲ ﺍﷲ ،ﻭﻻ ﳚﻮﺯ ﻟﻪ ﻣﻮﺍﻻﻢ ﻭﳏﺒﺘﻬﻢ ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ : ﺠ ﺪ ﹶﻗ ﻮﻣﺎ { :ﺃﻱ ﻻ ﲡﺪ ﻳﺎ ﳏﻤﺪ ﻗﻮﻣﺎ ﺃﻫﻞ ﺇﳝﺎﻥ ﺻﺎﺩﻕ ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ َﺁ ﻣﻨﻮﹾﺍ ﻟﹶﺎ } ﻟﹶﺎ ﺗ ِ ﲔ { .ﻭﻗﺎﻝ ﷲ ﻟﹶﺎ ﻳ ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ ـ ﻢ ﹶﻓِﺈﻧـ ﻪ ِﻣﻨ ﻬ ﻢ ِﺇ ﱠﻥ ﺍ َ ﺾ ﻭﻣﻦ ﻳﺘ ﻮﱠﻟﻬﻢ ﻣﻨـْﻜ ُ ﻀ ﻬ ﻢ ﹶﺃ ﻭِﻟﻴﺎ ُﺀ ﺑ ﻌ ٍ ﺨﺬﹸﻭﹾﺍ ﺍﹾﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﺑ ﻌ ﺗﺘ ِ ﷲ ﹶﻛ ﹶﻔ ﺮﻧﺎ ﺴﻨ ﹲﺔ ﻓِﻲ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭﺍﱠﻟﺬِﻳ ﻦ ﻣ ﻌ ﻪ ِﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﹾﺍ ِﻟ ﹶﻘ ﻮ ِﻣ ِﻬ ﻢ ِﺇﻧﺎ ﺑﺮﺁ ُﺀ ِﻣﻨ ﹸﻜ ﻢ ﻭ ِﻣﻤﺎ ﺗ ﻌﺒﺪﻭ ﹶﻥ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍ ِ ﺖ ﹶﻟ ﹸﻜ ﻢ ﹸﺃ ﺳ ﻮﹲﺓ ﺣ ﻋﺰ ﻭﺟﻞ } :ﹶﻗ ﺪ ﻛﹶﺎﻧ ﷲ ﻭ ﺣ ﺪ ﻩ { .ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻷﻋﺪﺍﺀ ﺍﷲ ،ﻭﻣﻮﺩﺓ ﺍﳌﺆﻣﻨﲔ ِﺑ ﹸﻜ ﻢ ﻭﺑﺪﺍ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ ﹸﻜ ﻢ ﺍﹾﻟ ﻌﺪﺍ ﻭ ﹸﺓ ﻭﺍﹾﻟﺒ ﻐﻀﺎ ُﺀ ﹶﺃﺑﺪﺍ ﺣﺘﻰ ﺗ ﺆ ِﻣﻨﻮﹾﺍ ﺑِﺎ ِ ﻭﳏﺒﺘﻬﻢ . 5
ﺕ ﺗﺠـﺮِﻱ ﻣِـ ﻦ ﺡ ﻣﻨ ﻪ ﻭﻳ ﺪ ِﺧﹸﻠ ﻬ ﻢ ﺟﻨﺎ ٍ ﺐ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ ﻭﹶﺃﻳ ﺪ ﻫ ﻢ ِﺑﺮﻭ ٍ ﻚ ﹶﻛﺘ ﺸ ﲑﺗ ﻬ ﻢ ﹸﺃ ﻭﹶﻟِﺌ ﹶﺃﺑﻨﺎ َﺀ ﻫ ﻢ ﹶﺃ ﻭ ِﺇ ﺧﻮﺍﻧ ﻬ ﻢ ﹶﺃ ﻭ ﻋ ِ ﷲ ﻫ ﻢ ﺍﹾﻟ ﻤ ﹾﻔِﻠﺤﻮ ﹶﻥ {). (1 ﺏﺍ ِ ﷲ ﹶﺃﻟﹶﺎ ِﺇ ﱠﻥ ِﺣ ﺰ ﺏﺍ ِ ﻚ ِﺣ ﺰ ﷲ ﻋﻨ ﻬ ﻢ ﻭ ﺭﺿﻮﹾﺍ ﻋﻨ ﻪ ﹸﺃ ﻭﹶﻟﺌِ ﺿ ﻲ ﺍ ُ ﺤِﺘﻬﺎ ﺍﹾﻟﹶﺄﻧﻬﺎ ﺭ ﺧﺎِﻟﺪِﻳ ﻦ ﻓِﻴﻬﺎ ﺭ ِ ﺗ ﺍﻋﻠﻢ ﺃﺭﺷﺪﻙ ) (2ﺍﷲ ﻟﻄﺎﻋﺘﻪ ﺃﻥ ﺍﳊﻨﻴﻔﻴﺔ ) (3ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻭﺣﺪﻩ ﳐﻠﺼﹰﺎ ﻟﻪ ﺍﻟﺪﻳﻦ.
ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭ ِﻥ { ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖ ﺍﹾﻟ ِ ﻭﺑﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ) (4ﲨﻴﻊ ﺍﻟﻨﺎﺱ ،ﻭﺧﻠﻘﻬﻢ ﳍﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ
ﻭﻣﻌﲎ ﻳﻌﺒﺪﻭﻥ :ﻳﻮﺣﺪﻭﱐ ،ﻭﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ :ﺍﻟﺘﻮﺣﻴﺪ ) ، (5ﻭﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﺃﻋﻈﻢ ﻣﺎ ـﻰ ﻋﻨـﻪ ﺸ ِﺮﻛﹸﻮﹾﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ { . ﷲ ﻭﻟﹶﺎ ﺗ ﺍﻟﺸﺮﻙ ،ﻭﻫﻮ ﺩﻋﻮﺓ ﻏﲑﻩ ﻣﻌﻪ ) ، (1ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ) (1ﻫﻜﺬﺍ ﺍﳌﺆﻣﻦ ﳛﺐ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ،ﻭﻳﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﳋﲑ ،ﻭﻳﻜﺮﻩ ﺃﻋﺪﺍﺀ ﺍﷲ ﻭﻳﺒﻐﻀﻬﻢ ﻭﻳﻌﺎﺩﻳﻬﻢ ﰲ ﺍﷲ ـ ﻭﺇﻥ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﷲ ، ﱄ ﺍﻷﻣﺮ ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺃﺧﺬ ﺍﳉﺰﻳﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺇﻥ ﺃﻗﺮﻫﻢ ﰲ ﺑﻼﺩﻩ ﻭﺃﺧﺬ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ ﻛﻮ ﹼ ﻭﺍﻮﺱ ـ .ﻭﺃﺧﺬ ﺍﳉﺰﻳﺔ ﻣﻨﻬﻢ ﻓﻴﻪ ﻋﻮﻥ ﻟﻠﻤﺴﻠﻤﲔ ،ﻻ ﳏﺒﺔ ﳍﻢ .ﻓﺈﻥ ﺃﺑﻮﺍ ﺍﻹﺳﻼﻡ ﻭﺍﳉﺰﻳﺔ ﻗﻮﺗﻠﻮﺍ ﻣﻊ ﺍﻟﻘﺪﺭﺓ .ﻭﻫﺬﺍ ﺧﺎﺹ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻮﺱ .ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻜﻔﺎﺭ ﻓﻼ ﺗﻘﺒﻞ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ ،ﺑﻞ ﻳﻘﺎﺗﻠﻮﻥ ﺣﱴ ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ ﻛﺎﻟﻮﺛﻨﻴﲔ ﻭﺍﻟﺸﻴﻮﻋﻴﲔ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺮﺓ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ ؛ ﻟﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ } :ﻭﻗﺎﺗﻠﻮﻫﻢ ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﷲ { ،ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ : ﺴ ﹸﻜ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِ ﹶﺫِﻟ ﹸﻜ ﻢ ﺧﻴ ﺮ ﱠﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﹸﻛﻨﺘ ﻢ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ { ،ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﹶﻓِﺈﺫﹶﺍ } ﺍﻧ ِﻔﺮﻭﺍﹾ ِﺧﻔﹶﺎﻓﹰﺎ ﻭِﺛﻘﹶﺎﻟﹰﺎ ﻭﺟﺎ ِﻫﺪﻭﹾﺍ ِﺑﹶﺄ ﻣﻮﺍِﻟ ﹸﻜ ﻢ ﻭﹶﺃﻧ ﹸﻔ ِ ﺼﻠﹶﺎ ﹶﺓ ﺻ ٍﺪ ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﹾﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﹾﺍ ﺍﻟ ﺼﺮﻭ ﻫ ﻢ ﻭﺍ ﹾﻗ ﻌﺪﻭﹾﺍ ﹶﻟ ﻬ ﻢ ﹸﻛ ﹼﻞ ﻣ ﺮ ﺚ ﻭﺟﺪﺗﻤﻮ ﻫ ﻢ ﻭ ﺧﺬﹸﻭ ﻫ ﻢ ﻭﺍ ﺣ ﲔ ﺣﻴ ﹸ ﺸ ِﺮ ِﻛ ﺤ ﺮ ﻡ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﹾﺍ ﺍﹾﻟ ﻤ ﺴﹶﻠ ﺦ ﺍﹾﻟﹶﺄ ﺷ ﻬ ﺮ ﺍﹾﻟ ﺍﻧ ﷲ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ { .ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ .ﻭﻣﺮﺍﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ ؛ ﻟﻘﻮﻟﻪ ﺨﻠﱡﻮﹾﺍ ﺳﺒِﻴﹶﻠ ﻬ ﻢ ِﺇ ﱠﻥ ﺍ َ ﻭﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓ ﷲ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ { ﺍﻵﻳﺔ .ﻭﻷﻧﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﷲ ﻧ ﹾﻔﺴﺎ ِﺇﻟﱠﺎ ﻭ ﺳ ﻌﻬﺎ { ،ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﻓﹶﺎﺗـﻘﹸﻮﹾﺍ ﺍ َ ﻒﺍ ُ ﻋﺰ ﻭﺟﻞ } :ﻟﹶﺎ ﻳ ﹶﻜﱢﻠ ﺡ ﺐ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ ﻭﹶﺃﻳ ﺪ ﻫ ﻢ ِﺑﺮﻭ ٍ ﻚ ﹶﻛﺘ ﻭﺳﻠﻢ ـ ﱂ ﻳﻘﺎﺗﻞ ﺍﳌﺸﺮﻛﲔ ﺣﱴ ﻗﻮﻱ ﻋﻠﻰ ﺫﻟﻚ .ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺁﺧﺮ ﺍﻵﻳﺔ } :ﺃﹸﻭﹶﻟِﺌ ﻣﻨ ﻪ { ؛ ﺃﻱ ﻗﻮﺍﻫﻢ ﺑﻘﻮﺓ ﻣﻨﻪ . ) (2ﻗﺎﻝ ـ ﺭﲪﻪ ﺍﷲ ـ :ﺍﻋﻠﻢ ﺃﺭﺷﺪﻙ ﺍﷲ ﻟﻄﺎﻋﺘﻪ ،ﲨﻊ ـ ﺭﲪﻪ ﺍﷲ ـ ﺑﲔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺪﻋﺎﺀ . )(3
ﻚ ﹶﺃ ِﻥ ﺍﺗِﺒ ﻊ ِﻣﱠﻠ ﹶﺔ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺍﳊﻨﻴﻔﻴﺔ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻫﻲ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﳐﻠﺼﺎ ﻟﻪ ﺍﻟﺪﻳﻦ ،ﻭﻫﻲ ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﺎ ﻟﻨﺒﻴﻪ } :ﹸﺛ ﻢ ﹶﺃﻭ ﺣﻴﻨﺎ ِﺇﹶﻟﻴ
ﺣﻨِﻴﻔﹰﺎ { .ﻓﺎﳊﻨﻴﻔﻴﺔ ﻫﻲ ﺍﳌﻠﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻹﺧﻼﺹ ﷲ ﻭﻣﻮﺍﻻﺗﻪ ،ﻭﺗﺮﻙ ﺍﻹﺷﺮﺍﻙ ﺑﻪ ﺳﺒﺤﺎﻧﻪ .ﻭﺍﳊﻨﻴﻒ ﻫﻮ ﺍﻟﺬﻱ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﷲ ، ﻭﺃﻋﺮﺽ ﻋﻤﺎ ﺳﻮﺍﻩ ،ﻭﺃﺧﻠﺺ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ ؛ ﻛﺈﺑﺮﺍﻫﻴﻢ ﻭﺃﺗﺒﺎﻋﻪ ،ﻭﻫﻜﺬﺍ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﺗﺒﺎﻋﻬﻢ . ) (4ﻗﺎﻝ :ﻭﺑﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻭﺧﻠﻘﻬﻢ ﳍﺎ ؛ ﻓﺄﻣﺮﻫﻢ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ،ﻭﺧﻠﻘﻬﻢ ﻟﻴﻌﺒﺪﻭﻩ ،ﻭﺃﻣﺮﻫﻢ ﺑﺄﻥ ﻳﻌﺒﺪﻭﻩ ﻭﺣـﺪﻩ ﰲ ﺻﻼﻢ ،ﻭﺻﻮﻣﻬﻢ ،ﻭﺩﻋﺎﺋﻬﻢ ،ﻭﺧﻮﻓﻬﻢ ،ﻭﺭﺟﺎﺋﻬﻢ ،ﻭﺫﲝﻬﻢ ،ﻭﻧﺬﺭﻫﻢ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ،ﻛﻠﻪ ﷲ ،ﻛﻤﺎ ﻗﺎﻝ ﺱ ﺍ ﻋﺒـﺪﻭﹾﺍ ﲔ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨـﺎ ﺴﺘ ِﻌ ﻚ ﹶﺃﻟﱠﺎ ﺗ ﻌﺒﺪﻭﹾﺍ ِﺇﻟﱠﺎ ِﺇﻳﺎ ﻩ { ،ﻭﻗﺎﻝ ِ } :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭِﺇﻳﺎ ﻙ ﻧ ﺗﻌﺎﱃ } :ﻭ ﹶﻗﻀﻰ ﺭﺑ ﺭﺑ ﹸﻜ ﻢ { .ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻟﱵ ﺧﻠﻖ ﳍﺎ ﺍﻟﻨﺎﺱ ،ﺧﻠﻖ ﳍﺎ ﺍﻟﺜﻘﻼﻥ ﻭﻫﻲ ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﻃﺎﻋﺔ ﺃﻭﺍﻣﺮﻩ ،ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ : ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒ ﺪﻭ ﹶﻥ { :ﻳﻌﲏ ﻳﻮﺣﺪﻭﱐ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﳜﺼﻮﱐ ﺎ ،ﺑﻔﻌﻞ ﺍﻷﻭﺍﻣﺮ ،ﻭﺗﺮﻙ ﺍﻟﻨﻮﺍﻫﻲ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖ ﺍﹾﻟ ِ } ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ ﻣﻦ ﺍﻵﻳﺎﺕ . ) (5ﻭﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺍﻟﺘﻮﺣﻴﺪ .ﻭﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻓﺘﻘﺼﺪﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻛﻞ ﻣﻦ ﺳﻮﺍﻩ ،ﻓﻼ ﺗﻌﺒﺪ ﻣﻌﻪ ﺻﻨﻤﺎ ﻭﻻ ﻧﺒﻴـﺎ ﻭﻻ ﻣﻠﻜﺎ ﻭﻻ ﺣﺠﺮﺍ ﻭﻻ ﺟﻨﻴﺎ ﻭﻻ ﻏﲑ ﺫﻟﻚ . 6
ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ :ﻣﺎ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ) (2ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻌﺮﻓﺘﻬﺎ ؟ ﻓﻘﻞ :ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ﻭﺩﻳﻨﻪ ﻭﻧﺒﻴﻪ ﳏﻤﺪﺍ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.- ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ ) :(3ﻣﻦ ﺭﺑﻚ؟ ﻓﻘﻞ ) : (4ﺭﰊ ﺍﷲ ﺍﻟﺬﻱ ﺭﺑﺎﱐ ﻭﺭﰉ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﺑﻨﻌﻤﺘﻪ ،ﻭﻫﻮ ﻣﻌﺒﻮﺩﻱ ،ﻟﻴﺲ ﱄ
ﲔ{. ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺤ ﻤ ﺪ ِﻟﱠﻠ ِﻪ ﺭ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ .ﻭﺍﻟﺪﻟﻴﻞ ) (5ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺍﹾﻟ ﻭﻛﻞ ﻣﻦ ﺳﻮﻯ ﺍﷲ ) (6ﻋﺎﱂ ،ﻭﺃﻧﺎ ﻭﺍﺣﺪ ) (7ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺎﱂ .
ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ ) : (1ﰈ ﻋﺮﻓﺖ ﺭﺑﻚ ؟ ﻓﻘﻞ) : (2ﺑﺂﻳﺎﺗﻪ ﻭﳐﻠﻮﻗﺎﺗﻪ ،ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ ﻭﻣﻦ ﻓﻴﻬﻦ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ.
ﻂ ﻋﻨ ﻬ ﻢ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺃﹸﻭ ِﺣ ﻲ ﺤِﺒ ﹶ ) (1ﺍﻟﺸﺮﻙ ﺩﻋﻮﺓ ﻏﲑﻩ ﻣﻌﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﹶﻟ ﻮ ﹶﺃ ﺷ ﺮﻛﹸﻮﹾﺍ ﹶﻟ ﻚ ﻭﹶﻟﺘﻜﹸﻮﻧ ﻦ ِﻣ ﻦ ﺍﹾﻟﺨﺎ ِﺳﺮِﻳ ﻦ { ،ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( :ﺃﻥ ﺍﻟﻨﱯ ـ ﺻـﻠﻰ ﺍﷲ ﺤﺒ ﹶﻄ ﻦ ﻋ ﻤﹸﻠ ﺖ ﹶﻟﻴ ﻚ ﹶﻟِﺌ ﻦ ﹶﺃ ﺷ ﺮ ﹾﻛ ﻚ ﻭِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﺇﹶﻟﻴ ﻱ ؟ ﻗﺎﻝ :ﺃﻥ ﺗﻘﺘ ﹶﻞ ﻭﻟﺪﻙ ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﻄﻌ ﻢ ﺐ ﺃﻋﻈﻢ ؟ ﻗﺎﻝ :ﺃ ﹾﻥ ﲡﻌ ﹶﻞ ﷲ ِﻧﺪﺍ ﻭﻫﻮ ﺧﻠﻘﻚ .ﻗﻴﻞ :ﰒ ﺃ ﻱ ﺍﻟ ﱠﺬﻧ ِ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺳﺌﻞ :ﺃ ﻣﻌﻚ .ﻗﻴﻞ :ﰒ ﺃﻱ ؟ ﻗﺎﻝ :ﺃﻥ ﺗﺰﱐ ﲝﻠﻴﻠﺔ ﺟﺎﺭﻙ " .ﻓﺒﲔ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺃﻥ ﺍﻟـﺸﺮﻙ ﺃﻋﻈـﻢ ﺍﻟـﺬﻧﻮﺏ ﻭﺃﺷـﺪﻫﺎ ﻭﺃﺧﻄﺮﻫﺎ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﻳﻘﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﺃﻻ ﺃﻧﺒﺌﻜﻢ ﺑﺄﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ .ﻗﻠﻨﺎ :ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ! ﻗـﺎﻝ : ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ" .ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ .ﻓﺎﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ .ﻭﺍﻟﺸﺮﻙ :ﻫﻮ ﺩﻋﻮﺓ ﻏﲑ ﺍﷲ ﻣﻊ ﺍﷲ .ﺗـﺪﻋﻮﻩ ﺃﻭ ﲣﺎﻓـﻪ ﺃﻭ ﺗﺮﺟﻮﻩ ﺃﻭ ﺗﺬﺑﺢ ﻟﻪ ﺃﻭ ﺗﻨﺬﺭ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ .ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺪﻋﻮ ﻧﺒﻴﺎ ﺃﻭ ﺟﻨﻴﺎ ،ﺃﻭ ﺷﺠﺮﺍ ﺃﻭ ﺣﺠـﺮﺍ ﺸ ِﺮﻛﹸﻮﹾﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ { ،ﻓــ } ﺷﻴﺌﹰﺎ { :ﻧﻜﺮﻩ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻬﻲ ،ﻓﺘﻌﻢ ﻛﻞ ﺷﻲﺀ ﷲ ﻭﻟﹶﺎ ﺗ ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ { ،ﻓﺄﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻫـﻮ ﺇﻓـﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒـﺎﺩﺓ . ﺼ ﺨِﻠ ِ ﷲ ﻣ ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻣﺎ ﹸﺃ ِﻣﺮﻭﹾﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﹾﺍ ﺍ َ ﻭﺃﻋﻈﻢ ﻣﺎ ﻰ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ،ﻛﻤﺎ ﺗﻘﺪﻡ .ﻭﳍﺬﺍ ﺃﻛﺜﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ . )(2 )(3 )(4
ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﲡﻤﻊ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻣﻦ ﺭﺑﻚ ؟ ﻭﻣﺎ ﺩﻳﻨﻚ ؟ ﻭﻣﻦ ﻧﺒﻴﻚ ؟ ﻭﻫﻲ ﺍﻟﱵ ﻳﺴﺄﻝ ﻋﻨﻬﺎ ﺍﻟﻌﺒﺪ ﰲ ﻗﱪﻩ. ﻓﺈﺫﺍ ﺳﺄﻝ ﺳﺎﺋﻞ ﻓﻘﺎﻝ :ﻣﻦ ﺭﺑﻚ ؟ ﻓﻘﻞ :ﺭﰊ ﺍﷲ ﺍﻟﺬﻱ ﺭﺑﺎﱐ ﻭﺭﰉ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﺑﻨﻌﻤﺘﻪ .ﻭﻫﻮ ﻣﻌﺒﻮﺩﻱ ،ﻟﻴﺲ ﱄ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ .ﻫﺬﺍ ﺭﺏ ﺍﳉﻤﻴﻊ ،ﻛﻤﺎ ﻗﺎﻝ } :
ﲔ { .ﻭﺍﻟﻌﺎﳌﻮﻥ :ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﻢ ﻋﺎﳌﻮﻥ ـ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﳉﺒﺎﻝ ﻭﺍﻷﺷﺠﺎﺭ ـ ﻛﻠﻬﺎ ﻋﺎﱂ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺤ ﻤ ﺪ ِﻟﱠﻠ ِﻪ ﺭ ﺍﹾﻟ ﺵ ﻳ ﻐﺸِﻲ ﺍﻟﱠﻠﻴ ﹶﻞ ﺍﻟﻨﻬﺎ ﺭ ﻳ ﹾﻄﹸﻠﺒ ﻪ ﺣﺜِﻴﺜﹰـﺎ ﺽ ﻓِﻲ ِﺳﺘ ِﺔ ﹶﺃﻳﺎ ٍﻡ ﹸﺛ ﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ِ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴ ﻤﻮﺍ ِ ﷲ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ﺍﻟ .ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇ ﱠﻥ ﺭﺑ ﹸﻜ ﻢ ﺍ ُ ﲔ { ،ﻓﻬﻮ ﺭﺏ ﺍﳉﻤﻴﻊ ﻟﻪ ﺍﳋﻠﻖ ﻭﻟﻪ ﺍﻷﻣـﺮ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﷲ ﺭ ﺨ ﹾﻠ ﻖ ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ ﺗﺒﺎ ﺭ ﻙ ﺍ ُ ﺕ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ،ﹶﺃﻟﹶﺎ ﹶﻟ ﻪ ﺍﹾﻟ ﺨﺮﺍ ٍ ﺴ ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ ﻭﺍﻟﻨﺠﻮ ﻡ ﻣ ﺸ ﻤ ﻭﺍﻟ ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ { ﺍﻵﻳﺔ ..ﻭﻫﻮ ﻣﻌﺒﻮﺩﻱ ﻟﻴﺲ ﱄ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ . ﻭﻫﻮ ﺍﳌﺴﺘﺤﻖ ﺑﺄﻥ ﻳﻌﺒﺪ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﲔ { :ﻳﻌﲏ ﺍﻟﺜﻨﺎﺀ ﻛﻠﻪ ﷲ ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﻭﻣﻦ ﺍﳊﻤﺪ . ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺤ ﻤ ﺪِﻟﱠﻠ ِﻪ ﺭ ) (5ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺍﹾﻟ )(6 )(7
ﻭﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻋﺎﱂ ،ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﳉﺒﺎﻝ ﻛﻠﻬﺎ ﻋﻮﺍﱂ . ﻭﺃﻧﺎ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﷲ ﻭﺃﻭﺟﺪﻩ ﻭﺃﺟﺐ ﻋﻠﻴﻪ ﻃﺎﻋﺘﻪ .ﻓﻌﻠﻰ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﻣﻦ ﺍﳌﻜﻠﻔﲔ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧـﺲ ﺃﻥ
ﻳﻄﻴﻌﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻳﻮﺣﺪﻭﻩ ﺟﻞ ﻭﻋﻼ .ﻭﻫﻜﺬﺍ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﻼﺋﻜﺔ } :ﻟﹶﺎ ﻳ ﻌﺼﻮ ﹶﻥ ﺴِﺒﻘﹸﻮﻧ ﻪ ﺑِﺎﹾﻟ ﹶﻘ ﻮ ِﻝ ﻭ ﻫ ﻢ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ ـ ﻳ ﻌﹶﻠ ﻢ ﻣﺎ ﺑﻴ ﻦ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻭﻣﺎ ﺧ ﹾﻠ ﹶﻔﻬـ ﻢ ﷲ ﻣﺎ ﹶﺃ ﻣ ﺮ ﻫ ﻢ ﻭﻳ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ ﻣﺎ ﻳ ﺆ ﻣﺮﻭ ﹶﻥ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻟﹶﺎ ﻳ ﺍَ ﺸ ِﻔﻔﹸﻮ ﹶﻥ { .. ﺸﻴِﺘ ِﻪ ﻣ ﺸ ﹶﻔﻌﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﻟ ﻤ ِﻦ ﺍ ﺭﺗﻀﻰ ﻭﻫﻢ ﻣ ﻦ ﺧ ﻭﻟﹶﺎ ﻳ 7
ﺠﺪﻭﹾﺍ ِﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﺲ ﻭﻟﹶﺎ ِﻟ ﹾﻠ ﹶﻘ ﻤ ِﺮ ﻭﺍ ﺳ ﺸ ﻤ ِ ﺠﺪﻭﹾﺍ ﻟِﻠ ﺴ ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ ﻟﹶﺎ ﺗ ﺸ ﻤ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭ ِﻣ ﻦ َﺁﻳﺎِﺗ ِﻪ ﺍﻟﱠﻠﻴ ﹸﻞ ﻭﺍﻟﻨﻬﺎ ﺭ ﻭﺍﻟ ﺧﹶﻠ ﹶﻘ ﻬ ﻦ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ِﺇﻳﺎ ﻩ ﺗ ﻌﺒﺪﻭ ﹶﻥ {).(3
ﺵ ﻳﻐـﺸِﻲ ﺍﻟﱠﻠﻴـ ﹶﻞ ﺽ ﻓِﻲ ِﺳﺘ ِﺔ ﹶﺃﻳﺎ ٍﻡ ﹸﺛ ﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ِ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴﻤﻮﺍ ِ ﷲ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ﺍﻟ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ )ِ } :(4ﺇ ﱠﻥ ﺭﺑ ﹸﻜﻢ ﺍ ُ ﲔ {. ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﷲ ﺭ ﺨ ﹾﻠ ﻖ ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ ﺗﺒﺎ ﺭ ﻙ ﺍ ُ ﺕ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ﹶﺃﻟﹶﺎ ﹶﻟ ﻪ ﺍﹾﻟ ﺨﺮﺍ ٍ ﺴ ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤﺮ ﻭﺍﻟﻨﺠﻮ ﻡ ﻣ ﺸ ﻤ ﺍﻟﻨﻬﺎ ﺭ ﻳ ﹾﻄﹸﻠﺒ ﻪ ﺣﺜِﻴﺜﹰﺎ ﻭﺍﻟ ) (1ﺇﺫﺍ ﻗﻴﻞ ﻟﻚ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ ﰈ ﻋﺮﻓﺖ ﺭﺑﻚ ﺍﻟﺬﻱ ﺃﻧﺖ ﺗﻌﺒﺪﻩ ؟ ) (2ﻓﻘﻞ :ﻋﺮﻓﺘﻪ ﺑﺂﻳﺎﺗﻪ ﻭﳐﻠﻮﻗﺎﺗﻪ ؛ ﺃﻱ ﺑﺂﻳﺎﺗﻪ ﺍﻟﻜﺜﲑﺓ ،ﻭﲟﺨﻠﻮﻗﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ،ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﺮﺏ ﺍﻟﻌﻈﻴﻢ ،ﻭﺃﻧﻪ ﺍﳋﻼﻕ ﺍﻟﻌﻠـﻴﻢ ، ﻭﺃﻧﻪ ﺍﳌﺴﺘﺤﻖ ﻷﻥ ﻳﻌﺒﺪ ،ﻭﺃﻧﻪ ﺍﻟﺬﻱ ﳜﻠﻖ ﻣﺎ ﻳﺸﺎﺀ ،ﻭﻳﻌﻄﻲ ﻭﳝﻨﻊ ،ﻭﻳﻨﻔﻊ ﻭﻳﻀﺮ ،ﺑﻴﺪﻩ ﻛﻞ ﺷﻲﺀ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻬﻮ ﺍﳌـﺴﺘﺤﻖ ﺲ ِﺇﻟﱠـﺎ ﺠ ﻦ ﻭﺍﻟﹾـِﺈﻧ ﺖ ﺍﹾﻟ ِ ﺑﺄﻥ ﻧﻌﺒﺪﻩ ﺑﻄﺎﻋﺘﻪ ﻭﺩﻋﺎﺋﻪ ﻭﺍﺳﺘﻐﺎﺛﺘﻪ ﻭﺳﺎﺋﺮ ﺃﻋﻤﺎﻟﻨﺎ ﻭﻋﺒﺎﺩﺍﺗﻨﺎ ؛ ﻷﻥ ﺍﷲ ﺧﻠﻘﻨﺎ ﳍﺬﺍ .ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ ِﻟﻴ ﻌﺒﺪﻭ ﹶﻥ { ،ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺗﻮﺣﻴﺪﻩ ،ﻭﻃﺎﻋﺘﻪ ،ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ ،ﻭﺗﻌﻈﻴﻢ ﺃﻣﺮﻩ ﻭﻴﻪ ﻗﻮﻻ ﻭﻋﻤﻼ . ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ { ﻛﻞ ﻫﺬﻩ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺃﻧﻪ ﺍﳋﻼﻕ ﺍﻟﻌﻠﻴﻢ ،ﻳﺄﰐ ﺍﻟﻠﻴـﻞ ﺑﻈﻼﻣـﻪ ، ﺸ ﻤ ) } (3ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﺍﻟﱠﻠﻴ ﹸﻞ ﻭﺍﻟﻨﻬﺎ ﺭ ﻭﺍﻟ ﻭﻳﺬﻫﺐ ﺍﻟﻨﻬﺎﺭ ﺑﻀﻴﺎﺋﻪ ،ﰒ ﳚﻲﺀ ﺍﻟﻨﻬﺎﺭ ،ﻭﻳﺬﻫﺐ ﺍﻟﻠﻴﻞ ،ﻭﻫﺬﻩ ﺍﻟﺸﻤﺲ ﺗﻠﻊ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ،ﻭﻳﻨﺘﻔﻌﻮﻥ ـﺎ ،ﻭﻫـﺬﺍ ﺍﻟﻘﻤﺮ ﻛﺬﻟﻚ ﻭﻏﲑ ﻫﺬﻩ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ،ﻛﺎﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺟﺒﺎﻝ ﻭﺃﺎﺭ ﻭﲝﺎﺭ ﻭﺃﺷﺠﺎﺭ ﻭﺣﻴﻮﺍﻧﺎﺕ .ﻭﻫﺬﻩ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﺍﻟﻨﺎﺱ ،ﻛﻠﻬﺎ ﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ,ﻭﺃﻧﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺃﻧﻪ ﺍﳋﻼﻕ ﺍﻟﻌﻠﻴﻢ ﻭﺃﻧﻪ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﳍﺬﺍ ﻗـﺎﻝ } :ﻭﻣِـ ﻦ ﺠﺪﻭﹾﺍ ِﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﹶﻘ ﻬ ﻦ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ِﺇﻳﺎ ﻩ ﺗ ﻌﺒـﺪﻭ ﹶﻥ { ﻳﻌـﲏ ﻻ ﺲ ﻭﻟﹶﺎ ِﻟ ﹾﻠ ﹶﻘ ﻤ ِﺮ ﻭﺍ ﺳ ﺸ ﻤ ِ ﺠﺪﻭﹾﺍ ﻟِﻠ ﺴ ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ ﻟﹶﺎ ﺗ ﺸ ﻤ ﺁﻳﺎِﺗ ِﻪ ﺍﻟﱠﻠﻴ ﹸﻞ ﻭﺍﻟﻨﻬﺎ ﺭ ﻭﺍﻟ ﺗﻌﺒﺪﻭﺍ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﺑﻞ ﺍﻋﺒﺪﻭﺍ ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ ﻭﺃﻭﺟﺪﻫﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻬﻮ ﺍﳌﺴﺘﺤﻖ ﺑﺄﻥ ﻳﺬﻝ ﻟﻪ ﺍﻟﻌﺒﺪ ﻭﳜﻀﻊ ﻟﻪ ،ﻭﻳﻄﻴـﻊ ﺃﻭﺍﻣﺮﻩ ﻭﻳﻨﺘﻬﻲ ﻋﻦ ﻧﻮﺍﻫﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺗﻌﻈﻴﻤﺎ ﻭﺗﻘﺪﻳﺴﺎ ﻟﻪ ؛ ﻭﺧﻮﻓﺎ ﻣﻨﻪ ،ﻭﺭﻏﺒﺔ ﻓﻴﻤﺎ ﻋﻨﺪﻩ . ﷲ { ،ﻳﻌﲏ ﺇﻥ ﺭﺑﻜﻢ ﺃﻳﻬﺎ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻫﻮ ﺍﷲ .ﻭﺭﺑﻜـﻢ ﻳﻌـﲏ ﺧـﺎﻟﻘﻜﻢ ،ﻭﻫـﻮ ) (4ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﺇ ﱠﻥ ﺭﺑ ﹸﻜ ﻢ ﺍ ُ ﺵ { ؛ ﺃﻱ ﰒ ﺍﺭﺗﻔﻊ ﻋﻠـﻰ ﺽ ﻓِﻲ ِﺳﺘ ِﺔ ﺃﻳﺎ ٍﻡ ﹸﺛ ﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ِ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴ ﻤﻮﺍ ِ ﻣﻌﺒﻮﺩﻛﻢ ﺍﳊﻖ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ } :ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ﺍﻟ ﺍﻟﻌﺮﺵ ،ﻭﻋﻼ ﻓﻮﻗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻌﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻫﻮ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ،ﻓﻮﻕ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺍﻟﻌﺮﺵ ﺳﻘﻒ ﺍﳌﺨﻠﻮﻗـﺎﺕ ﻭﻫﻮ ﺃﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺍﷲ ﻓﻮﻗﻪ ﺟﻞ ﻭﻋﻼ ،ﺍﺳﺘﻮﻯ ﻋﻠﻴﻪ ﺍﺳﺘﻮﺍﺀ ﻳﻠﻴﻖ ﲜﻼﻟﻪ ﻻ ﻳﺸﺎﺑﻪ ﺧﻠﻘﻪ ﰲ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺗﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ } : ﺼ ﲑ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻪ ﹸﻛ ﹸﻔﻮﺍ ﹶﺃ ﺣ ﺪ { .ﻭﻗﻮﻟﻪ :ﻳ ﻐﺸِﻲ ﺍﻟﱠﻠﻴ ﹶﻞ ﺍﻟﻨﻬﺎ ﺭ ﻳ ﹾﻄﹸﻠﺒ ﻪ ﺣﺜِﻴﺜﹰﺎ { ، ﺴﻤِﻴ ﻊ ﺍﹾﻟﺒ ِ ﺲ ﹶﻛ ِﻤﹾﺜِﻠ ِﻪ ﺷ ﻲ ٌﺀ ﻭ ﻫ ﻮ ﺍﻟ ﹶﻟﻴ ﺃﻱ ﻳﻐﻄﻲ ﻫﺬﺍ ﺬﺍ ﻭﻫﺬﺍ ﺬﺍ } ،ﻳ ﹾﻄﹸﻠﺒ ﻪ ﺣﺜِﻴﺜﹰﺎ { ؛ ﺃﻱ ﺳﺮﻳﻌﺎ ،ﻭﻛﻞ ﻭﺍﺣﺪ ﻳﻄﻠﺐ ﺍﻵﺧﺮ ،ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﻫﺬﺍ ؛ ﺩﺧﻞ ﻫﺬﺍ ،ﻭﻫﻜﺬﺍ .. ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ { :ﺃﻱ ﻭﺧﻠﻖ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﺧﻠﻘﻬﺎ ﻣﺴﺨﺮﺍﺕ ﺑﺄﻣﺮﻩ ،ﻣﻄﻴﻌﺎﺕ ﻣﺬﻟﻼﺕ ﻷﻣﺮﻩ ﺸ ﻤ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ } .ﻭﺍﻟ ﺨ ﹾﻠ ﻖ ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ { ،ﻓﺎﳋﻠﻖ ﻟﻪ ﻭﺍﻷﻣﺮ ﻟﻪ ﻫﻮ ﺍﳋﻼﻕ ﺍﻟﺬﻱ ﻻ ﳜﺎﻟﻒ ﺃﻣﺮﻩ ﺍﻟﻜﻮﱐ ﺍﻟﺬﻱ ﻫﻮ ﻧﺎﻓـﺬ ﺳﺒﺤﺎﻧﻪ .ﰒ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﹶﺃﻟﹶﺎ ﹶﻟ ﻪ ﺍﹾﻟ ﺼ ِﺮ { ﰲ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧﻤﺎ ﹶﺃ ﻣ ﺮ ﻩ ِﺇﺫﹶﺍ ﹶﺃﺭﺍ ﺩ ﺷﻴﺌﹰﺎ ﺃﹶﻥ ﻳﻘﹸﻮ ﹶﻝ ﹶﻟ ﻪ ﹸﻛ ﻦ ﹶﻓﻴﻜﹸﻮ ﹸﻥ { .ﻭﻗﻮﻟﻪ } :ﻭﻣﺎ ﹶﺃ ﻣ ﺮﻧﺎ ِﺇﻟﱠﺎ ﻭﺍ ِﺣ ﺪﹲﺓ ﹶﻛﹶﻠ ﻤ ٍﺢ ﺑِﺎﹾﻟﺒ ﲔ { .ﻓــ } ﺗﺒﺎ ﺭ ﻙ { :ﻳﻌﲏ ﺑﻠﻎ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﷲ ﺭ ﺨ ﹾﻠ ﻖ ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ ﺗﺒﺎ ﺭ ﻙ ﺍ ُ ،ﻓﺄﻣﺮ ﺍﷲ ﺍﻟﻜﻮﱐ ﺍﻟﻘﺪﺭﻱ ﻻ ﺭﺍﺩ ﻟﻪ ،ﻭﳍﺬﺍ ﻗﺎﻝ } :ﹶﺃﻟﹶﺎ ﹶﻟ ﻪ ﺍﹾﻟ ﰲ ﺍﻟﱪﻛﺔ ﺍﻟﻨﻬﺎﻳﺔ ،ﻭﻫﻲ ﺻﻴﻐﺔ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﷲ ،ﻓﻼ ﻳﻘﺎﻝ ﻟﻠﻌﺒﺪ ﺗﺒﺎﺭﻛﺖ ﻳﺎ ﻓﻼﻥ ،ﻫﺬﺍ ﻻ ﻳﺼﻠﺢ ،ﻭﺇﳕﺎ ﻫﻮ ﺧﺎﺹ ﺑﺎﷲ ﻛﻤﺎ ﻗـﺎﻝ 8
ﻭﺍﻟﺮﺏ :ﻫﻮ ﺍﳌﻌﺒﻮﺩ). . (1 ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﹶﻘ ﹸﻜ ﻢ ﻭﺍﱠﻟﺬِﻳ ﻦ ِﻣﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗﺘﻘﹸﻮ ﹶﻥ ـ ﺍﱠﻟﺬِﻱ ﺟ ﻌ ﹶﻞ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) } : (2ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺠ ﻌﻠﹸﻮﹾﺍ ِﻟﱠﻠ ِﻪ ﹶﺃﻧﺪﺍﺩﺍ ﻭﹶﺃﻧﺘ ﻢ ﺕ ِﺭ ﺯﻗﹰﺎ ﱠﻟ ﹸﻜ ﻢ ﹶﻓﻠﹶﺎ ﺗ ﺝ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﱠﺜ ﻤﺮﺍ ِ ﺴﻤﺎ ِﺀ ﻣﺎ ًﺀ ﹶﻓﹶﺄ ﺧ ﺮ ﺴﻤﺎ َﺀ ِﺑﻨﺎ ْﺀ ﻭﹶﺃﻧ ﺰ ﹶﻝ ِﻣ ﻦ ﺍﻟ ﺽ ِﻓﺮﺍﺷﺎ ﻭﺍﻟ ﹶﻟﻜﹸ ﻢ ﺍﹾﻟﹶﺄ ﺭ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ {. ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ )- (3ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ : -ﺍﳋﺎﻟﻖ ﳍﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ .
ﻚ { ،ﻭﺇﳕﺎ ﻳﻘﺎﻝ ﻟﻠﻤﺨﻠﻮﻕ ﺑﺎﺭﻙ ﺍﷲ ﰲ ﻓﻼﻥ ،ﺃﻭ ﻓﻼﻥ ﻣﺒﺎﺭﻙ ،ﺃﻣﺎ ﺗﺒﺎﺭﻛﺖ ؛ ﻓﺈﺎ ﻻ ﺑﺼﻠﺢ ﺇﻻ ﺗﻌﺎﱃ } :ﺗﺒﺎ ﺭ ﻙ ﺍﱠﻟﺬِﻱ ِﺑﻴ ِﺪ ِﻩ ﺍﹾﻟ ﻤ ﹾﻠ ﷲ ﻭﺣﺪﻩ . ﲔ { :ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﺎ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ،ﻭﻫﻮ ﺭﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﻮ ) (1ﻭﺍﻟﺮﺏ ﻫﻮ ﺍﳌﻌﺒﻮﺩ ،ﻭ } ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺭﺏ ﺍﳉﻤﻴﻊ ،ﻭﺧﺎﻟﻖ ﺍﳉﻤﻴﻊ ﺟﻞ ﻭﻋﻼ . ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﹶﻘ ﹸﻜ ﻢ ﻭﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗﺘﻘﹸﻮ ﹶﻥ { :ﺧﻠﻖ ﺍﳉﻤﻴﻊ ـ ﺍﻟـﺬﻳﻦ ﻗﺒﻠﻨـﺎ ، ) (2ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺽ ِﻓﺮﺍﺷﺎ { ﺍﻵﻳﺔ ؛ ﻓﻬﻮ ﺧﻠﻖ ﺍﳉﻤﻴﻊ ﻟﻴﺘﻘﻮﻩ ﻭﺍﻟﺬﻳﻦ ﺑﻌﺪﻧﺎ ﻣﻦ ﺁﺩﻡ ﻭﻣﺎ ﻗﺒﻠﻪ ﻭﻣﺎ ﺑﻌﺪﻩ ـ ،ﰒ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﺍﱠﻟﺬِﻱ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟﹶﺄ ﺭ ﺴﻤﺎ َﺀ ِﺑﻨـﺎ ًﺀ ﺽ ِﻓﺮﺍﺷﺎ ﻭﺍﻟ ﻭﻳﻌﺒﺪﻭﻩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗﺘﻘﹸﻮ ﹶﻥ { .ﰒ ﺑﲔ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺾ ﺃﻓﻌﺎﻟﻪ ﻓﻘﺎﻝ } :ﺍﱠﻟﺬِﻱ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟﹶﺄ ﺭ { ،ﻓﺠﻌﻞ ﺍﻷﺭﺽ ﻓﺮﺍﺷﺎ ﻟﻠﻨﺎﺱ ،ﻭﻣﻬﺎﺩﺍ ﳍﻢ ،ﻋﻠﻴﻬﺎ ﻳﺴﻜﻨﻮﻥ ،ﻭﻋﻠﻴﻬﺎ ﻳﺒﻨﻮﻥ ،ﻭﻋﻠﻴﻬﺎ ﻳﻨﺎﻣﻮﻥ ،ﻭﻋﻠﻴﻬﺎ ﳝﺸﻮﻥ ،ﻭﺃﺭﺳﺎﻫﺎ ﺑﺎﳉﺒﺎﻝ ﺴﻤﺎ َﺀ ِﺑﻨﺎ ًﺀ { ﻓﺠﻌﻠﻬﺎ ﺑﻨﺎﺀ ﻭﺳﻘﻔﺎ ﳏﻔﻮﻇﺎ ﻭﻫﻢ ﻋﻦ ﺁﻳﺎﺎ ﻣﻌﺮﺿﻮﻥ ،ﻭﺯﻳﻨﻬﺎ ﺑﺎﻟﻨﺠﻮﻡ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ } ﻭﹶﺃﻧ ﺰ ﹶﻝ ِﻣ ﻦ ،ﰒ ﻗﺎﻝ } :ﻭﺍﻟ ﺕ ِﺭ ﺯﻗﹰﺎ ﱠﻟ ﹸﻜ ﻢ { ﺃﻧﻮﺍﻉ ﺍﻷﺭﺯﺍﻕ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﳛﻴﻲ ﺍﷲ ﺑﻪ ﺍﻷﺭﺽ ﺑﻌـﺪ ﺝ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﱠﺜ ﻤﺮﺍ ِ ﺴﻤﺎ ِﺀ ﻣﺎ ًﺀ { ؛ ﺃﻱ ﻣﻦ ﺍﻟﺴﺤﺎﺏ } ﹶﻓﺄﹶ ﺧ ﺮ ﺍﻟ ﺠ ﻌﻠﹸﻮﺍ ِﻟﱠﻠ ِﻪ ﹶﺃﻧﺪﺍﺩﺍ ﻭﹶﺃﻧﺘ ﻢ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ { :ﺃﻱ ﺃﺷﺒﺎﻫﺎ ﻭﻧﻈﺮﺍﺀ ﺗﻌﺒﺪﻭﺎ ﻣﻌﻪ ،ﻻ ﺻﻨﻤﺎ ﻭﻻ ﺟﻨﺎ ﻭﻻ ﻣﻠﻜـﺎ ﻭﻻ ﻣﻮﺎ ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﺗ ﻏﲑ ﺫﻟﻚ .ﻓﺎﻟﻌﺒﺎﺩﺓ ﺣﻖ ﺍﷲ ﻭﺣﺪﻩ ،ﻟﻴﺲ ﻟﻪ ﻧﺪﻳﺪ ﻭﻻ ﻧﻈﲑ ﻭﻻ ﻣﺜﻴﻞ ،ﺑﻞ ﻫﻮ ﺍﻹﻟﻪ ﺍﳊﻖ .ﻭﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳﺘﺨﺬﻭﻥ ﻟﻪ ﺍﻷﻧـﺪﺍﺩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻭﺍﻷﻣﺜﺎﻝ ﻣﻦ ﺍﻷﺻﻨﺎﻡ ﻭﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ ﻭﻳﻌﺒﺪﻭﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﻭﻳﺴﺘﻐﻴﺜﻮﻥ ﻢ ﻓﺄﻧﻜﺮ ﺍﷲ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ،ﻭﺑـﲔ ﺃﻥ ﻫـﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻟﻴﺲ ﳍﺎ ﺣﻖ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻻ ﻗﺪﺭﺓ ﳍﺎ ﻋﻠﻰ ﺷﻲﺀ ﺇﻻ ﺑﺈﺫﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻘﺪﻳﺮﻩ . ) (3ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺗﻔﺴﲑﻩ :ﺍﳋﺎﻟﻖ ﳍﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﲰﺎﺀ ﻭﺃﺭﺽ ﻭﲦﺎﺭ ﻭﺃﺷﺠﺎﺭ ﻭﻣﻄﺮ ﻭﻏﲑ ﺫﻟﻚ :ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺃﻥ ﻳﻄﺎﻉ ؛ ﻷﻧﻪ ﺭﺏ ﺍﳉﻤﻴﻊ ،ﻭﺧﺎﻟﻖ ﺍﳉﻤﻴﻊ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭِﺇﹶﻟ ﻬ ﹸﻜ ﻢ ِﺇﹶﻟ ﻪ ﻭﺍ ِﺣ ﺪ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﻫ ﻮ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﺍﻟ ﺮﺣِﻴ ﻢ { . 9
ﻭﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ) (1ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺎ ،ﻣﺜﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ﻭﻣﻨﻪ ﺍﻟﺪﻋﺎﺀ ،ﻭ ﺍﳋﻮﻑ ) ،(2ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺘﻮﻛﻞ ،ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﳋﺸﻮﻉ ﻭﺍﳋﺸﻴﺔ ﻭﺍﻹﻧﺎﺑﺔ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﺍﻟﺬﺑﺢ ﻭﺍﻟﻨﺬﺭ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﹶﺃ ﺣﺪﺍ { . ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺎ ،ﻛﻠﻬﺎ ﷲ .ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ﺪ ِﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗ ﺪﻋﻮﹾﺍ ﻣ ﻊ ﺍ ِ ﷲ ِﺇﹶﻟﻬﺎ َﺁ ﺧ ﺮ ﻟﹶﺎ ﺑ ﺮﻫﺎ ﹶﻥ ﻉ ﻣ ﻊ ﺍ ِ ﻓﻤﻦ ﺻﺮﻑ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻟﻐﲑ ﺍﷲ ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) } : (3ﻭﻣﻦ ﻳ ﺪ ﹶﻟ ﻪ ِﺑ ِﻪ ﹶﻓِﺈﻧﻤﺎ ِﺣﺴﺎﺑ ﻪ ِﻋﻨ ﺪ ﺭﺑ ِﻪ ِﺇﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻔِﻠ ﺢ ﺍﻟﻈﱠﺎِﻟﻤﻮ ﹶﻥ { . ﺐ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺠ ﻭﰲ ) (4ﺍﳊﺪﻳﺚ " :ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ " ،ﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻗﹶﺎ ﹶﻝ ﺭﺑ ﹸﻜ ﻢ ﺍ ﺩﻋﻮﻧِﻲ ﹶﺃ ﺳﺘ ِ ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ ﻋ ﻦ ِﻋﺒﺎ ﺩﺗِﻲ ﺳﻴ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺟ ﻬﻨ ﻢ ﺩﺍ ِﺧﺮِﻳ ﻦ { . ﻳ ) (1ﺍﻟﻌﺒﺎﺩﺓ ﺃﻧﻮﺍﻉ :ﻓﻤﻨﻬﺎ ﺍﻹﺳﻼﻡ ﺑﺄﺭﻛﺎﻧﻪ ،ﻓﻠﻚ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻹﺳﻼﻡ ﻋﺒﺎﺩﺓ :ﻣﻦ ﺻﻼﺓ ﻭﺻﻮﻡ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﻫﻜـﺬﺍ ﺍﻹﳝﺎﻥ ﺑﺄﻋﻤﺎﻟﻪ ﺍﻟﺒﺎﻃﻨﺔ ،ﻛﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ،ﻭﻛﺬﻟﻚ ﺍﳋﻮﻑ ﻭﺍﶈﺒـﺔ ﻭﺍﻟﺮﺟﺎﺀ ﺇﱃ ﻏﲑ ﺫﻟﻚ .ﻓﻜﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ ﺩﺍﺧﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻞ ﻫﻮ ﺃﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺃﻋﻈﻤﻬﺎ .ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ ،ﻓﻼ ﻳﺪﻋﻮ ﻣﻊ ﺍﷲ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻻ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻻ ﺍﻷﺻﻨﺎﻡ ﻭﻻ ﺍﻷﺷﺠﺎﺭ ﻭﻻ ﺍﻷﺣﺠﺎﻡ ﻭﻻ ﺍﻟﻨﺠﻮﻡ ؛ ﻷﻥ ﺍﻟﻌﺒـﺎﺩﺓ ﲔ { ،ﻭﻗـﺎﻝ ﺴﺘ ِﻌ ﷲ ﹶﺃ ﺣﺪﺍ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭِﺇﻳﺎ ﻙ ﻧ ﺣﻖ ﷲ ﻭﺣﺪﻩ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ﺪ ِﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗ ﺪﻋﻮ ﻣ ﻊ ﺍ ِ ﻉ ﲔ { .ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭ ﻣ ﻦ ﻳ ﺪ ﻚ ِﺇﺫﹰﺍ ِﻣ ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﺖ ﹶﻓِﺈﻧ ﻀ ﺮ ﻙ ﹶﻓِﺈ ﹾﻥ ﹶﻓ ﻌ ﹾﻠ ﻚ ﻭﻟﹶﺎ ﻳ ﷲ ﻣﺎ ﻟﹶﺎ ﻳﻨ ﹶﻔ ﻌ ﻉ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍ ِ ﺗﻌﺎﱃ } :ﻭﻟﹶﺎ ﺗ ﺪ ﻚ ﷲ ﺭﺑ ﹸﻜ ﻢ ﻟﹶـ ﻪ ﺍﹾﻟ ﻤﻠﹾـ ﷲ ِﺇﹶﻟﻬﺎ ﺁ ﺧ ﺮ ﻟﹶﺎ ﺑ ﺮﻫﺎ ﹶﻥ ﹶﻟ ﻪ ِﺑ ِﻪ ﹶﻓِﺈﻧﻤﺎ ِﺣﺴﺎﺑ ﻪ ِﻋﻨﺪ ﺭﺑ ِﻪ ِﺇﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻔِﻠ ﺢ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭ ﹶﻥ { ،ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ } :ﹶﺫِﻟ ﹸﻜ ﻢ ﺍ ُ ﻣ ﻊ ﺍ ِ ﺴ ﻤﻌﻮﹾﺍ ﺩﻋﺎ َﺀ ﹸﻛ ﻢ ﻭﹶﻟ ﻮ ﺳ ِﻤ ﻌﻮﹾﺍ ﻣﺎ ﺍ ﺳﺘﺠﺎﺑﻮﹾﺍ ﹶﻟﻜﹸـ ﻢ ﻭﻳـ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎﻣـ ِﺔ ﻭﺍﱠﻟﺬِﻳ ﻦ ﺗ ﺪﻋﻮ ﹶﻥ ِﻣﻦ ﺩﻭِﻧ ِﻪ ﻣﺎ ﻳ ﻤِﻠﻜﹸﻮ ﹶﻥ ِﻣ ﻦ ِﻗ ﹾﻄ ِﻤ ٍﲑ ـ ِﺇ ﹾﻥ ﺗﺪﻋﻮ ﻫ ﻢ ﻟﹶﺎ ﻳ ﻚ ِﻣﹾﺜ ﹸﻞ ﺧﺒِﲑ { ،ﻓﺴﻤﻰ ﺳﺒﺤﺎﻧﻪ ﺩﻋﺎﺀﻫﻢ ﺷﺮﻛﺎ ،ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﺇﺧـﻼﺹ ﺍﻟﻌﺒـﺎﺩﺓ ﷲ ﺸ ﺮ ِﻛ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﻳﻨﺒﹸﺌ ﻳ ﹾﻜ ﹸﻔﺮﻭﻥﹶ ِﺑ ِ ﻭﺣﺪﻩ ،ﺭﺟﺎﺀ ﻭﺧﻮﻓﺎ ﻭﺍﺳﺘﻌﺎﻧﺔ ﻭﺍﺳﺘﻐﺎﺛﺔ ﻭﺫﲝﺎ ﻭﻧﺬﺭﺍ ﻭﺧﺸﻴﺔ ﷲ ﻭﺻﻼﺓ ﻭﺻﻮﻣﺎ ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻛﻠﻪ ﷲ ﻭﺣﺪﻩ ﻓﻤﻦ ﺗﻘﺮﺏ ﻟﻐﲑ ﺍﷲ ﻣﻦ ﻭﱄ ﺃﻭ ﻧﱯ ﺃﻭ ﺻﻨﻢ ﺃﻭ ﺷﺠﺮ ﺃﻭ ﺣﺠﺮ ﺑﺎﻟﺪﻋﺎﺀ ﺃﻭ ﺑﺎﻟﺬﺑﺢ ﺃﻭ ﺑﺎﻟﻨﺬﺭ ﺃﻭ ﺑﺎﻟﺼﻼﺓ ﺃﻭ ﺑﺎﻟﺼﻮﻡ ﻭﳓﻮ ﺫﻟﻚ ،ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ ﺃﺷـﺮﻙ ﺑﺎﷲ ﻭﻋﺒﺪ ﻣﻌﻪ ﺳﻮﺍﻩ ،ﻛﻔﻌﻞ ﺍﳌﺸﺮﻛﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﻘﺒﻮ ﻭﻋﺒﺎﺩ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻷﺣﺠﺎﺭ ﻭﺍﻷﺻﻨﺎﻡ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ } :ﻭﻟﹶـ ﻮ ﺠﻨ ﹶﺔ ﻭ ﻣ ﹾﺄﻭﺍ ﻩ ﺍﻟﻨـﺎ ﺭ { .ﻭﻗـﺎﻝ ﷲ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟ ﷲ ﹶﻓ ﹶﻘ ﺪ ﺣ ﺮ ﻡ ﺍ ُ ﺸ ِﺮ ﻙ ﺑِﺎ ِ ﻂ ﻋﻨﻬﻢ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧ ﻪ ﻣﻦ ﻳ ﺤِﺒ ﹶ ﹶﺃ ﺷ ﺮﻛﹸﻮﹾﺍ ﹶﻟ ﷲ ﻓﹶﺎ ﻋﺒ ﺪ ﻚ ﻭﹶﻟﺘﻜﹸﻮﻧ ﻦ ِﻣ ﻦ ﺍﹾﻟﺨﺎ ِﺳﺮِﻳ ﻦ ـ ﺑ ِﻞ ﺍ َ ﺤﺒ ﹶﻄ ﻦ ﻋ ﻤﹸﻠ ﺖ ﹶﻟﻴ ﻚ ﹶﻟِﺌ ﻦ ﹶﺃ ﺷ ﺮ ﹾﻛ ﻚ ﻭِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗ ﺒِﻠ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺃﹸﻭ ِﺣ ﻲ ِﺇﹶﻟﻴ ﻭﻛﹸﻦ ﻣ ﻦ ﺍﻟﺸﺎ ِﻛﺮِﻳ ﻦ { . )(2
ﻓﻜﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﳚﺐ ﺇﺧﻼﺻﻬﺎ ﷲ ،ﻭﻣﻦ ﺻﺮﻑ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻟﻐﲑ ﺍﷲ ﻣﻦ ﺻﻨﻢ ﺃﻭ ﺷﺠﺮ ﺃﻭ ﺣﺠﺮ ﺃﻭ ﻗﱪ ﻓﻬﻮ ﻣﺸﺮﻙ ﺑﺎﷲ .
ﷲ ِﺇﹶﻟﻬﺎ ﺁ ﺧ ﺮ ﻟﹶﺎ ﺑ ﺮﻫﺎ ﹶﻥ ﹶﻟ ﻪ ِﺑ ِﻪ ﹶﻓِﺈﻧﻤﺎ ِﺣﺴﺎﺑ ﻪ ِﻋﻨ ﺪ ﺭﺑ ِﻪ ﺇِﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻔِﻠ ﺢ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭ ﹶﻥ { ،ﻭﻟﻐﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﻉ ﻣ ﻊ ﺍ ِ ) (3ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﻦ ﻳ ﺪ ﺍﻟﺴﺎﺑﻘﺎﺕ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ . ) (4ﻭﰲ ﺍﳊﺪﻳﺚ " :ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ " ،ﻭﰲ ﻟﻔﻆ ﺁﺧﺮ " :ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ " ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻗﹶـﺎ ﹶﻝ ﺭﺑﻜﹸـ ﻢ ﺍ ﺩﻋـﻮﻧِﻲ ﺐ ﹶﻟﻜﹸـ ﻢ ِﺇ ﱠﻥ ﺠ ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ ﻋ ﻦ ِﻋﺒﺎ ﺩﺗِﻲ ﺳﻴ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺟ ﻬﻨ ﻢ ﺩﺍ ِﺧﺮِﻳ ﻦ { ،ﻓﺴﻤﻰ ﺍﻟﺪﻋﺎﺀ ﻋﺒﺎﺩﺓ ﰲ ﻗﻮﻟﻪ } :ﹶﺃ ﺳﺘ ِ ﺐ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺠ ﹶﺃ ﺳﺘ ِ ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ { ﻳﻌﲏ ﻋﻦ ﺩﻋﺎﺋﻲ .ﻓﺎﻟﺪﻋﺎﺀ ﻫﻮ ﺃﻥ ﻳﻀﺮﻉ ﺇﱃ ﺍﷲ ﻳﺪﻋﻮﻩ ،ﻭﻳﺴﺄﻟﻪ ﺍﻟﻨﺠﺎﺓ ،ﻭﻳﺴﺄﻟﻪ ﺍﻟﺮﺯﻕ ،ﻛﻞ ﻫﺬﺍ ﻋﺒـﺎﺩﺓ . ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﻓﺈﺫﺍ ﺻﺮﻓﻬﺎ ﻟﻠﺼﻨﻢ ﺃﻭ ﻟﻠﺸﺠﺮ ﺃﻭ ﻟﻠﺤﺠﺮ ﺃﻭ ﳌﻴﺖ ،ﺻﺎﺭ ﻣﺸﺮﻛﺎ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﻓﻴﺠﺐ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺸﺮﻙ ﻛﻠﻪ ،ﺩﻗﻴﻘﻪ ﻭﺟﻠﻴﻠﻪ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ .ﻟﻜﻦ ﺩﻋﺎﺀ ﺍﳊﻲ ﺍﳊﺎﺿﺮ ﺍﻟﻘﺎﺩﺭ ،ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ ﰲ ﺍﻟﺸﻲﺀ ﺍﳌﻘﺪﻭﺭ ﻋﻠﻴﻪ ،ﻻ ﺑﺄﺱ ﺑﻪ ﻭﻻ ﻳﻌﺘﱪ ﺩﺍﺧـﻼ ﰲ ﺍﻟﺸﺮﻙ ؛ ﻓﻠﻮ ﻗﻠﺖ ﻷﺧﻴﻚ ﺍﳊﺎﺿﺮ :ﻳﺎ ﻋﺒﺪ ﺍﷲ ! ﺃﻋﻨﻲ ﻋﻠﻰ ﻗﻄﻊ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﺃﻭ ﻋﻠﻰ ﺣﻔﺮ ﻫﺬﻩ ﺍﻟﺒﺌﺮ ؛ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ ﻛﻤﺎ ﻗـﺎﻝ 10
ﲔ {. ﻭﺩﻟﻴﻞ ) (1ﺍﳋﻮﻑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﺗﺨﺎﻓﹸﻮ ﻫ ﻢ ﻭﺧﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ
ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ } :ﻓﹶﺎ ﺳﺘﻐﺎﹶﺛ ﻪ ﺍﱠﻟﺬِﻱ ِﻣ ﻦ ِﺷﻴ ﻌِﺘ ِﻪ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻱ ِﻣ ﻦ ﻋ ﺪ ﻭ ِﻩ { ﺍﻵﻳﺔ .ﺍﺳﺘﻐﺎﺛﺔ ﺍﻻﺳﺮﺍﺋﻴﻠﻲ ﻋﻠﻰ ﺍﻟﻘﺒﻄﻲ ؛ ﻷﻥ ﻣﻮﺳﻰ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻏﺎﺛﺘﻪ ،ﻳﺘﻜﻠﻢ ﻭﻳﺴﻤﻊ .ﺃﻣﺎ ﺇﺫﺍ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻕ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﺣﺎﺿﺮﺍ ﺃﻭ ﻏﺎﺋﺒﺎ ﺃﻭ ﻣﻴﺘﺎ ،ﻭﺍﻋﺘﻘﺪ ﺃﻧﻪ ﻳﻨﻔﻊ ﷲ { ،ﻓﻴﻈﻨـﻮﻥ ﻣﻦ ﺩﻋﺎﻩ ﺃﻭ ﻳﻀﺮ ﻻ ﺑﺎﻷﺳﺒﺎﺏ ﺍﳊﺴﻴﺔ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ .ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﺃﻢ ﻗﺎﻟﻮﺍ } :ﻫ ﺆﻟﹶﺎ ِﺀ ﺷ ﹶﻔﻌﺎ ﺅﻧﺎ ِﻋﻨ ﺪ ﺍ ِ ﺃﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺑﻌﺒﺎﺩﻢ ﺇﻳﺎﻫﻢ ﺃﻥ ﻳﺸﻔﻌﻮﺍ ﳍﻢ ﻋﻨﺪ ﺍﷲ ﰲ ﺣﺼﻮﻝ ﻣﻄﺎﻟﺒﻬﻢ ﺃﻭ ﺃﻢ ﻳﻘﺮﺑﻮﻢ ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ .ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﷲ ﺯﹾﻟﻔﹶﻰ { .ﻭﻫﺬﺍ ﻣﻦ ﺟﻬﻠﻬﻢ ﻭﺿﻼﳍﻢ ﺑﺎﻟﺸﺎﻓﻊ ﻭﺍﳌـﺸﻔﻮﻉ ﺇﻟﻴـﻪ .ﻭﺍﷲ ﻋﻨﻬﻢ ﰲ ﺍﻵﻳﺔ ﺍﻵﺧﺮﻯ } :ﻣﺎ ﻧ ﻌﺒ ﺪ ﻫ ﻢ ِﺇﱠﻟﺎ ِﻟﻴ ﹶﻘ ﺮﺑﻮﻧﺎ ِﺇﻟﹶﻰ ﺍ ِ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﺎ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺼﺮﻑ ﰲ ﻋﺒﺎﺩﻩ ﻛﻴﻒ ﻳﺸﺎﺀ ،ﻓﻼ ﻳﺄﺫﻥ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻓﻴﻤﻦ ﻳﺮﺿﻰ ﺍﷲ ﻋﻤﻠﻪ ،ﻭﻻ ﻳـﺸﻔﻊ ﺸ ﹶﻔﻌﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﻟ ﻤ ِﻦ ﺍ ﺭﺗﻀﻰ { ﺸ ﹶﻔ ﻊ ِﻋﻨ ﺪ ﻩ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ ِﻪ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻟﹶﺎ ﻳ ﺃﺣﺪ ﻋﻨﺪﻩ ﺇﻻ ﺑﻌﺪ ﺇﺫﻧﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣ ﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ﻳ ،ﻓﺎﻟﺸﻔﺎﻋﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺈﺫﻧﻪ ﻟﻠﺸﺎﻓﻊ ،ﻭﺭﺿﺎﻩ ﻋﻦ ﺍﳌﺸﻔﻮﻉ ﻓﻴﻪ .ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺮﺿﻰ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻷﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ،ﻛﻤﺎ ﺻـ ﺢ ﻋﻨﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺃﻧﻪ ﻗﺎﻝ ـ ﳌﺎ ﺳﺄﻟﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻗﺎﺋﻼ :ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ـ ﻗﺎﻝ " :ﻣـﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﺎ ﻣِﻦ ﻗﻠﺒﻪ " ] ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ [ .ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ ﻣﻦ ﺃﻫـﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ . )(1
ﻭﻣﻦ ﺫﻟﻚ ﺍﳋﻮﻑ ﻭﻫﻮ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ :
ﺍﻷﻭﻝ :ﺧﻮﻑ ﺍﻟﺴﺮ ﻭﻫﺬﺍ ﺧﺎﺹ ﺑﺎﷲ ؛ ﻷﻧﻪ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺬﻱ ﳜﺎﻑ ﻭﳜﺸﻰ .ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﺗﺨـﺎﻓﹸﻮ ﻫ ﻢ ﺱ ﻭﺍ ﺧﺸﻮ ِﻥ { .ﻓﺎﻟﻮﺍﺟﺐ ﺧـﺸﻴﺔ ﺸﻮﺍ ﺍﻟﻨﺎ ﺨ ﷲ { .ﻭﻗﺎﻝ } :ﹶﻓﻠﹶﺎ ﺗ ﺶ ِﺇﻟﱠﺎ ﺍ َ ﺨ ﲔ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﻢ ﻳ ﻭﺧﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ ﺍﷲ ﻭﺧﻮﻓﻪ ؛ ﻷﻧﻪ ﻣﺼﺮﻑ ﺍﻟﻘﻠﻮﺏ ﻭﻣﻘﻠﺒﻬﺎ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻔﻊ ﻭﻳﻀﺮ ،ﻭﻳﻌﻄﻲ ﻭﳝﻨﻊ ،ﻓﺎﻟﻮﺍﺟﺐ ﲣﺼﻴـﺼﻪ ﺑﺎﳋﻮﻑ ﻭﺃﻻ ﳜﺎﻑ ﺇﻻ ﺍﷲ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ .ﻭﻟﻜﻦ ﺧﻮﻑ ﺍﻟﺴﺮ ﳜﺘﺺ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﳜﺎﻑ ﻣﻦ ﺃﺟﻞ ﻗﺪﺭﺓ ﺧﺎﺻـﺔ ﺳﺮﻳﺔ ﻟﻴﺴﺖ ﺣﺴﺐ ﺍﳊﺲ .ﻭﻟﺬﻟﻚ ﻳﻌﺘﻘﺪ ﻋﺒﺎﺩ ﺍﻟﻘﺒﻮﺭ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻟﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻜﻮﻥ ﻣﻊ ﺍﷲ ﺟـﻞ ﻭﻋـﻼ ، ﻭﻳﻌﺘﻘﺪﻭﻥ ﺫﻟﻚ ﺃﻳﻀﺎ ﰲ ﺍﻷﺻﻨﺎﻡ ﻭﺍﳉﻦ ﻭﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ،ﻭﻳﻌﺘﻘﺪ ﻓﻴﻬﻢ ﺃﻳﻀﺎ ﺃﻥ ﳍﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻄﺎﺀ ﻭﺍﳌﻨـﻊ ، ﻭﺯﻳﻎ ﺍﻟﻘﻠﻮﺏ ،ﻭﻣﻮﺕ ﺍﻟﻨﻔﻮﺱ ﺩﻭﻥ ﺃﺳﺒﺎﺏ ﺣﺴﻴﺔ . ﺍﻟﺜﺎﱐ :ﺧﻮﻑ ﺍﻷﺳﺒﺎﺏ ﺍﳊﺴﻴﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﹸﺃﺣﺪ ﳌﺎ ﻗﻴﻞ ﻟﻠﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺇﻥ ﺍﳌﺸﺮﻛﲔ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜـﻢ ﲔ{، ﻑ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﻩ ﹶﻓﻠﹶﺎ ﺗﺨـﺎﻓﹸﻮ ﻫ ﻢ ﻭﺧـﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨـﺘﻢ ﻣـ ﺆ ِﻣِﻨ ﺨ ﻮ ﺸﻴﻄﹶﺎ ﹸﻥ ﻳ ﻭﺳﲑﺟﻌﻮﻥ ﺇﻟﻴﻜﻢ ﻓﺄﻧﺰﻝ ﺍﷲ ﰲ ﺫﻟﻚ ِ } :ﺇﻧﻤﺎ ﹶﺫِﻟ ﹸﻜ ﻢ ﺍﻟ ﻓﺎﻟﺸﻴﻄﺎﻥ ﳜﻮﻑ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ،ﻭﻳﻌﻈﻤﻬﻢ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﺎﺱ ﺣﱴ ﳜﺎﻓﻮﻫﻢ ،ﻭﺍﷲ ﻳﻘﻮﻝ } :ﹶﻓﻠﹶﺎ ﺗﺨﺎﻓﹸﻮ ﻫ ﻢ { ،ﺑﻞ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻲ ،ﻭﺃﻋﺪﻭﺍ ﺍﻟﻌﺪﺓ ،ﻭﻻ ﺗﺒﺎﻟﻮﺍ ﻢ ﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﺃ ِﻋﺪﻭﹾﺍ ﹶﻟﻬﻢ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘﻢ ﻣ ﻦ ﹸﻗ ﻮ ٍﺓ { ،ﻭﻫﺬﺍ ﺍﳋﻮﻑ ﺍﳊﺴﻲ ﻻ ﺑﺄﺱ ﺑﻪ ﻟﻜـﻦ ﺍﳋﻮﻑ ﺍﻟﻘﻠﱯ ﺧﻮﻑ ﺍﻟﺴﺮ ﻫﺬﺍ ﻫﻮ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﺃﻣﺎ ﺍﳋﻮﻑ ﺍﳊﺴﻲ ،ﻣﺜﻞ ﺃﻥ ﳜﺎﻑ ﺍﻟﻠﺺ ﺃﻭ ﺍﻟﺴﺎﺭﻕ ﺃﻭ ﺍﻟﻌﺪﻭ ،ﻓﻴﻌﺪ ﺍﻟﻌـﺪﺓ ﻣـﻦ ﺍﻟﺴﻼﺡ ﺍﻟﻼﺯﻡ ﻛﻞ ﻫﺬﺍ ﻻ ﺑﺪ ﻣﻨﻪ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﺧﺬﹸﻭﹾﺍ ِﺣ ﹾﺬ ﺭ ﹸﻛ ﻢ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﺼﺔ ﻣﻮﺳـﻰ ﳌـﺎ ﺐ { ؛ ﻓﺈﻥ ﻫﺬﺍ ﺍﳋﻮﻑ ﺧﻮﻑ ﺣﺴﻲ ﻻ ﺑﺄﺱ ﺑﻪ ﻟﻜﻦ ﻻ ﳚﻮﺯ ﺝ ِﻣﻨﻬﺎ ﺧﺎِﺋﻔﹰﺎ ﻳﺘ ﺮﱠﻗ ﺨ ﺮ ﺧﺮﺝ ﻣﻦ ﻣﺼﺮ ﺧﺎﺋﻔﺎ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ } :ﹶﻓ ﺧﻮﻑ ﺍﻟﻌﺪﻭ ﺧﻮﻓﺎ ﳝﻨﻊ ﻣﻦ ﺟﻬﺎﺩﻩ ،ﻭﻧﺼﺮ ﺍﳊﻖ ،ﻭﺇﳕﺎ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﳋﻮﻑ ﻋﻠﻰ ﺍﻹﻋﺪﺍﺩ ﻟﻠﻌﺪﻭ ﻭﺃﺧﺬ ﺍﳊﺬﺭ . ﺍﻟﺜﺎﻟﺚ :ﺍﳋﻮﻑ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﺟﺒﻞ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻫﺬﺍ ﻻ ﺣﺮﺝ ﻓﻴﻪ ﻣﺜﻞ ﺧﻮﻑ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻴﺔ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﺴﺒﻊ ،ﻓﻴﺘﺒﺎﻋﺪ ﻋﻨـﻬﺎ ﻭﻳﻘﺘﻠﻬﺎ ﻭﻳﺘﺒﺎﻋﺪ ﻋﻦ ﻣﻈﻨﺔ ﺍﻟﺴﺒﺎﻉ ﺣﱴ ﻻ ﻳﺘﺄﺫﻯ ﺎ .ﻫﺬﺍ ﺃﻣﺮ ﻻ ﺑﺪ ﻣﻨﻪ .ﻭﺍﷲ ﺟﺒﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﳋﻮﻑ ﳑﺎ ﻳﺆﺫﻱ ﺣﱴ ﻳﺘﺤﺮﺯ ﻣﻨﻪ ؛ ﳜﺎﻑ ﺍﻟﱪﺩ ﻓﻴﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻐﻠﻴﻈﺔ ،ﻭﳜﺎﻑ ﻣﻦ ﺍﳉﻮﻉ ﻓﻴﺄﻛﻞ ،ﻭﳜﺎﻑ ﺍﻟﻌﻄﺶ ﻓﻴﺸﺮﺏ .ﻫﺬﻩ ﺃﻣﻮﺭ ﻃﺒﻴﻌﻴﺔ ﻻ ﺑﺄﺱ ﺎ . 11
ﺸ ِﺮ ﻙ ِﺑ ِﻌﺒﺎ ﺩ ِﺓ ﺭﺑ ِﻪ ﹶﺃ ﺣﺪﺍ { . ﻭﺩﻟﻴﻞ ) (1ﺍﻟﺮﺟﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮ ﺟ ﻮ ِﻟﻘﹶﺎ َﺀ ﺭﺑ ِﻪ ﹶﻓ ﹾﻠﻴ ﻌ ﻤ ﹾﻞ ﻋ ﻤﻠﹰﺎ ﺻﺎِﻟﺤﺎ ﻭﻟﹶﺎ ﻳ ﺴﺒ ﻪ { . ﷲ ﹶﻓ ﻬ ﻮ ﺣ ﲔ { } ،ﻭﻣﻦ ﻳﺘ ﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍ ِ ﷲ ﹶﻓﺘ ﻮ ﱠﻛﻠﹸﻮﹾﺍ ِﺇ ﹾﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ ﻭﺩﻟﻴﻞ ﺍﻟﺘﻮﻛﻞ ) (2ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭ ﻋﻠﹶﻰ ﺍ ِ ﺕ ﻭﻳ ﺪﻋﻮﻧﻨﺎ ﺭ ﹶﻏﺒﺎ ﻭ ﺭ ﻫﺒﺎ ﻭﻛﹶﺎﻧﻮﹾﺍ ﺨﻴﺮﺍ ِ ﻭﺩﻟﻴﻞ ) (3ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﳋﺸﻮﻉ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﹾﺍ ﻳﺴﺎ ِﺭﻋﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﲔ{. ﹶﻟﻨﺎ ﺧﺎ ِﺷ ِﻌ ﺸ ﻮﻧِﻲ { ﺍﻵﻳﺔ . ﺸ ﻮ ﻫ ﻢ ﻭﺍ ﺧ ﺨ ﻭﺩﻟﻴﻞ ﺍﳋﺸﻴﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﺗ
ﻭﺩﻟﻴﻞ ﺍﻹﻧﺎﺑﺔ
)(4
ﺳِﻠﻤﻮﹾﺍ ﹶﻟ ﻪ { ﺍﻵﻳﺔ .ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻌﺎﻧﺔ ) (5ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﹶﺃﻧِﻴﺒﻮﹾﺍ ِﺇﻟﹶﻰ ﺭﺑ ﹸﻜ ﻢ ﻭﹶﺃ
ﲔ { ﻭﰲ ﺍﳊﺪﻳﺚ " :ﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ " . ﺴﺘ ِﻌ ﻭِﺇﻳﺎ ﻙ ﻧ ﺱ {. ﺏ ﺍﻟﻨﺎ ِ ﺏ ﺍﹾﻟ ﹶﻔﹶﻠ ِﻖ { ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺮ ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻌﺎﺫﺓ ) (6ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺮ ) (1ﻭﻫﻜﺬﺍ ﺍﻟﺮﺟﺎﺀ ﻋﺒﺎﺩﺓ ﷲ ﻓﲑﺟﻮ ﺍﷲ ﻭﳛﺴﻦ ﺑﻪ ﺍﻟﻈﻦ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮﺟﻮ ِﻟﻘﹶﺎ َﺀ ﺭﺑ ِﻪ ﹶﻓ ﹾﻠﻴ ﻌ ﻤ ﹾﻞ ﻋ ﻤﻠﹰﺎ ﺻـﺎِﻟﺤﺎ ﻭﻟﹶـﺎ ﺸ ِﺮ ﻙ ِﺑ ِﻌﺒﺎ ﺩ ِﺓ ﺭﺑ ِﻪ ﹶﺃ ﺣﺪﺍ { .ﻓﺎﻟﺮﻏﺒﺔ ﺇﻟﻴﻪ ،ﻭﺭﺟﺎﺀ ﻣﺎ ﻋﻨﺪﻩ ؛ ﻋﺒﺎﺩﺓ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﹾﺍ ﻳـﺴﺎ ِﺭﻋﻮ ﹶﻥ ﻓِـﻲ ﻳ ﲔ { .ﻓﺎﻟﺮﻏﺐ :ﺍﻟﺮﺟﺎﺀ .ﺍﻟﺮﻫﺐ :ﺍﳋﻮﻑ .ﻭﻛﻼﳘﺎ :ﻋﺒﺎﺩﺓ .ﻭﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﺕ ﻭﻳ ﺪﻋﻮﻧﻨﺎ ﺭ ﹶﻏﺒﺎ ﻭ ﺭ ﻫﺒﺎ ﻭﻛﹶﺎﻧﻮﹾﺍ ﹶﻟﻨﺎ ﺧﺎ ِﺷ ِﻌ ﺨﻴﺮﺍ ِ ﺍﹾﻟ ﳛﺴﻦ ﻇﻨﻪ ﺑﺮﺑﻪ ،ﻭﻳﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ .ﻭﺇﻥ ﺍﻟﻈﻦ ﺍﳊﺴﻦ ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺑﺎﳋﲑ ﻭﺑﺎﻟﺮﲪﺔ ﻭﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ ﻭﲟﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ . ) (2ﻭﻫﻜﺬﺍ ﺍﻟﺘﻮﻛﻞ ﻋﺒﺎﺩﺓ ،ﻭﻫﻮ ﺍﻟﺘﻔﻮﻳﺾ ﺇﱃ ﺍﷲ ،ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳـﺒﺎﺏ .ﻓﺘﻌﺘﻤـﺪ ﻋﻠـﻰ ﺍﷲ ﰲ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺸﺮ ،ﻭﺍﻟﻌﺎﻓﻴﺔ ﻣﻦ ﺍﻟﻔﱳ ،ﻭﺣﺼﻮﻝ ﺍﻟﺮﺯﻕ ،ﻭﰲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﳌـﺸﺮﻭﻋﺔ ، ﺴﺒ ﻪ { :ﻳﻌﲏ ﻛﺎﻓﻴﻪ . ﷲ ﹶﻓ ﻬ ﻮ ﺣ ﲔ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﻦ ﻳﺘ ﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍ ِ ﷲ ﹶﻓﺘ ﻮ ﱠﻛﻠﹸﻮﹾﺍ ِﺇ ﹾﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭ ﻋﻠﹶﻰ ﺍ ِ ) (3ﻭﻫﻜﺬﺍ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﳋﺸﻴﺔ ﻣﻦ ﺍﷲ ﻛﻞ ﻫﺬﻩ ﻋﺒﺎﺩﺍﺕ .ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ِ } :ﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﹾﺍ ﻳـﺴﺎ ِﺭﻋﻮ ﹶﻥ ﻓِـﻲ ﲔ { ﻳﻌﲏ :ﺧﺎﺋﻔﲔ ﳜﺸﻮﻥ ﺍﷲ ،ﻭﳜﺸﻌﻮﻥ ﻟﻌﻈﻤﺘﻪ :ﺃﻱ ﻳﺬﻟﻮﻥ . ﺕ ﻭﻳ ﺪﻋﻮﻧﻨﺎ ﺭ ﹶﻏﺒﺎ ﻭ ﺭ ﻫﺒﺎ ﻭﻛﹶﺎﻧﻮﹾﺍ ﹶﻟﻨﺎ ﺧﺎ ِﺷ ِﻌ ﺨﻴﺮﺍ ِ ﺍﹾﻟ )(4
( ﻭﻫﻜﺬﺍ ﺍﻹﻧﺎﺑﺔ ﻋﺒﺎﺩﺓ :ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ ﺭﺑﻜﻢ ﻭﺃﺳﻠﻤﻮﺍ ﻟﻪ { .ﻭﺍﻹﻧﺎﺑﺔ ﻣﻌﻨﺎﻫﺎ :ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ،ﻭﺍﻟﺘﻮﺑـﺔ ﺇﻟﻴـﻪ ،
ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ؛ ﻓﻬﺬﻩ ﻋﺒﺎﺩﺓ ﷲ ،ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻨﻴﺒﻮﺍ ﺇﱃ ﺍﷲ ،ﻭﻳﺮﺟﻌﻮﺍ ﺇﻟﻴﻪ ،ﻭﻳﺘﻮﺑﻮﺍ ﺇﻟﻴﻪ ،ﻭﻳﺴﺘﻘﻴﻤﻮﺍ ﻋﻠﻰ ﻃﺎﻋﺘﻪ . ﺖ ﻓﺎﺳـﺘﻌ ﻦ ﺑـﺎﷲ " . ) (5ﻭﻫﻜﺬﺍ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﺒﺎﺩﺓ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ { ،ﻭﰲ ﺍﳊﺪﻳﺚ " :ﺇﺫﺍ ﺍﺳـﺘﻌﻨ ﻓﻴﺴﺘﻌﲔ ﺍﻟﻌﺒﺪ ﺑﺎﷲ ؛ ﻓﺘﻘﻮﻝ :ﺍﻟﻠﻬﻢ ﺃﻋﲏ ﻋﻠﻰ ﺫﻛﺮﻙ ﻭﺷﻜﺮﻙ ،ﺍﻟﻠﻬﻢ ﺃﻋﲏ ﻋﻠﻰ ﻃﺎﻋﺘﻚ ،ﺍﻟﻠﻬﻢ ﺃﻋﲏ ﻋﻠﻰ ﻛﻞ ﺧﲑ ،ﺇﱃ ﻏﲑ ﻫـﺬﺍ ،ﺗﺴﺘﻌﲔ ﺑﺎﷲ ﰲ ﻛﻞ ﺍﳌﻬﻤﺎﺕ . ) (6ﻭﻫﻜﺬﺍ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻋﺒﺎﺩﺓ :ﺃﻥ ﺗﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ،ﻭﺗﻠﺠﺄ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ { ﻭﻗﻮﻟﻪ } :ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻨﺎﺱ { .ﻓﺎﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻣﻦ ﻛﻞ ﻣﺆﺫ ،ﻭﻣﻦ ﻛﻞ ﻋﺪﻭ ،ﺃﻣﺮ ﻣﺄﻣﻮﺭ ﺑﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ } :ﻭﺇﻣـﺎ ﻳﱰﻏﻨﻚ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻧﺰﻍ ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ { . 12
ﺻﻠﹶﺎﺗِﻲ ﺏ ﹶﻟ ﹸﻜ ﻢ { ﺍﻵﻳﺔ .ﻭﺩﻟﻴﻞ ﺍﻟﺬﺑﺢ ) (2ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﺴﺘﻐِﻴﺜﹸﻮ ﹶﻥ ﺭﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳﺘﺠﺎ ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻐﺎﺛﺔ ) (1ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇ ﹾﺫ ﺗ ﲔ { ﻭﻣﻦ ﺍﻟﺴﻨﺔ " :ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺫﺑﺢ ﺴِﻠ ِﻤ ﺕ ﻭﹶﺃﻧﺎ ﹶﺃ ﻭ ﹸﻝ ﺍﹾﻟ ﻤ ﻚ ﹸﺃ ِﻣ ﺮ ﻚ ﹶﻟﻪ ﻭِﺑ ﹶﺬِﻟ ﲔ ـ ﻟﹶﺎ ﺷﺮِﻳ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﻱ ﻭ ﻣﻤﺎﺗِﻲ ِﻟﱠﻠ ِﻪ ﺭ ﺤﻴﺎ ﺴﻜِﻲ ﻭ ﻣ ﻭﻧ ﻟﻐﲑ ﺍﷲ " . ﺴﺘ ِﻄﲑﺍ { . ﻭﺩﻟﻴﻞ ﺍﻟﻨﺬﺭ) (2ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳ ﻮﹸﻓ ﻮ ﹶﻥ ﺑِﺎﻟﻨ ﹾﺬ ِﺭ ﻭﻳﺨﺎﻓﹸﻮ ﹶﻥ ﻳ ﻮﻣﺎ ﻛﹶﺎ ﹶﻥ ﺷ ﺮ ﻩ ﻣ
ا 5ا:234
ﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ) (3ﺑﺎﻷﺩﻟﺔ ؛ ﻭﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ ،ﻭﺍﻟﱪﺍﺀﺓ
ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ .ﻭﻫﻮ ﺛﻼﺙ ﻣﺮﺍﺗﺐ : ﺍﻹﺳﻼﻡ ﻭ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﻛﻞ ﻣﺮﺗﺒﺔ ﳍﺎ ﺃﺭﻛﺎﻥ .ﻓﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﲬﺴﺔ ) : (4ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ... ) (1ﻭﻫﻜﺬﺍ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻋﺒﺎﺩﺓ ﺃﻥ ﺗﺴﺘﻐﻴﺚ ﺑﺎﷲ ﰲ ﺍﻟﺸﺪﺍﺋﺪ ﻣﻦ ﻋﺪﻭ ،ﺃﻭ ﺗﻄﻠﺒﻪ ﺇﻧﺰﺍﻝ ﺍﻟﻐﻴﺚ ﺍﳌﺒﺎﺭﻙ ،ﺃﻭ ﻳﻜﺸﻒ ﺍﻟﻀﺮ ،ﻛﻤـﺎ ﻗـﺎﻝ ﺏ ﹶﻟ ﹸﻜ ﻢ { . ﺴﺘﻐِﻴﺜﹸﻮ ﹶﻥ ﺭﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳﺘﺠﺎ ﺗﻌﺎﱃ } :ﺇ ﹾﺫ ﺗ ﲔ{. ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﻱ ﻭ ﻣﻤﺎﺗِﻲ ِﻟﱠﻠ ِﻪ ﺭ ﺤﻴﺎ ﺴﻜِﻲ { ﺃﻱ ﺫﲝﻲ } ،ﻭ ﻣ ﺻﻠﹶﺎﺗِﻲ ﻭﻧ ) (2ﻭﻫﻜﺬﺍ ﺍﻟﺬﺑﺢ ﻋﺒﺎﺩﺓ :ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﷲ ﻳ ﻌﹶﻠ ﻤ ﻪ { ) (2ﻭﻫﻜﺬﺍ ﺍﻟﻨﺬﺭ ﻋﺒﺎﺩﺓ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳ ﻮﹸﻓ ﻮ ﹶﻥ ﺑِﺎﻟﻨ ﹾﺬ ِﺭ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹶﺃﻧ ﹶﻔ ﹾﻘﺘﻢ ﻣﻦ ﻧ ﹶﻔ ﹶﻘ ٍﺔ ﹶﺃ ﻭ ﻧﺬﹶ ﺭﺗﻢ ﻣﻦ ﻧ ﹾﺬ ٍﺭ ﹶﻓِﺈ ﱠﻥ ﺍ َ ﺼ ِﻪ ﻓﻼ ﻳ ﻌﺼِﻪ" .ﻓﺎﻟﻨـﺬﺭ ﻋﺒـﺎﺩﺓ ـ ِﻄ ﻌ ﻪ ،ﻭﻣﻦ ﻧ ﹶﺬ ﺭ ﺃ ﹾﻥ ﻳﻌ ِ ﷲ ﻓـﻠﹾﻴ ُ ﺍﻵﻳﺔ .ﻭﻗﺎﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﻣ ﻦ ﻧ ﹶﺬ ﺭ ﺃ ﹾﻥ ﻳﻄﻴ ﻊ ﺍ َ ﻭﻃﺎﻋﺔ ﷲ .ﺇﺫﺍ ﻓﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻟﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ،ﻭﺍﻟﻨﺬﺭ ﻣﻜﺮﻭﻩ ؛ ﻷﻥ ﰲ ﺍﻟﺘﺰﺍﻣﺎ ،ﻭﻓﻴﻪ ﻣﺸﻘﺔ .ﻭﳍﺬﺍ ﻰ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ـ ﻋﻦ ﺍﻟﻨﺬﺭ ﻭﻗﺎﻝ " :ﺇﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳﺄﰐ ﲞﲑ " ،ﻭﻟﻜﻦ ﺇﺫﺍ ﻧﺬﺭ ﻃﺎﻋﺔ ﻟﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ؛ ﻟﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ـ " : ﻣ ﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻴ ﻊ ﺍﷲ ؛ ﻓﻠﻴﻄﻌﻪ " .ﻓﺈﺫﺍ ﻧﺬﺭ ﻋﺒﺎﺩﺓ ﻣﻦ ﺻﻼﺓ ﺃﻭ ﺻﻮﻡ ﺃﻭ ﻏﲑﳘﺎ ﻟﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﳌﺎ ﺗﻘﺪﻡ. ) (3ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ :ﻭﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻭﻫﻮ ﺛﻼﺙ ﻣﺮﺍﺗﺐ ﺑﻴﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ .ﻓﺄﻭﳍﺎ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﻹﺧﻼﺹ ﷲ ﻭﺣﺪﻩ :ﻳﻌﲏ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﲣﺼﻴﺼﻪ ﺎ ﺩﻭﻥ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ .ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ .ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟـﻚ ﻓﻘﺪ ﺃﺳﻠﻢ ﻳﻌﲏ :ﺍﻧﻘﺎﺩ ﻭﺫﻝ ﻭﺧﻀﻊ ﷲ ﻭﺣﺪﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ،ﻭﺗﱪﺃ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓﻤـﻦ ﻳ ﹾﻜﻔﹸـ ﺮ ﻚ ﺑِﺎﹾﻟ ﻌ ﺮ ﻭ ِﺓ ﺍﹾﻟ ﻮﹾﺛﻘﹶﻰ { ،ﻭﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻣﻌﻨﺎﻩ :ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ ،ﻭﺇﻧﻜـﺎﺭ ﺫﻟـﻚ ، ﺴ ﷲ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﺳﺘ ﻤ ﺕ ﻭﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ ﻭﺍﻋﺘﻘﺎﺩ ﺑﻄﻼﻧﻪ .ﻭﻫﻨﺎﻙ ﻣﺮﺗﺒﺔ ﺍﻹﳝﺎﻥ ،ﻭﻣﺮﺗﺒﺔ ﺍﻹﺣﺴﺎﻥ ،ﻭﻛﻠﻬﺎ ﺩﺍﺧﻠﺔ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻭﺃﺭﺳﻞ ﺑﻪ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ .ﻭﻣﺮﺗﺒﺔ ﺍﻹﺳﻼﻡ ﺗﺸﻤﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ . )(4
ﻭﺃﺭﻛﺎﻧﻪ ﲬﺴﺔ :ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣـﻀﺎﻥ ،ﻭﺣـﺞ
ﺍﻟﺒﻴﺖ ﳌﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ .ﻛﻤﺎ ﺛﺒﺖ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﰲ ﻗﻮﻟﻪ " :ﺑِﻨ ﻲ ﺍﻹﺳﻼ ﻡ ﻋﻠﻰ ﲬﺲ ٍ :ﺷـﻬﺎﺩ ِﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻗﺎ ِﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎ ِﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﺣﺞ ﺍﻟﺒﻴﺖ " .ﻓﺄﻭﻝ ﺃﺭﻛﺎﻥ ﺍﻹﺳـﻼﻡ : ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺎ ﻳﺪﺧﻞ ﺍﻟﻌﺒﺪ ﰲ ﺍﻹﺳﻼﻡ ؛ ﻓﻴﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ :ﺃﻱ ﻻ ﻣﻌﺒﻮﺩ ﺣﻖ ﺇﻻ ﺍﷲ .ﻭﻫﻲ ﻧﻔﻲ ﻭﺇﺛﺒـﺎﺕ ؛ ﲔ ﻟﹶـ ﻪ ﺼ ﺨﻠِـ ِ ﷲ ﻣ ﲔ { ،ﻭﻗﺎﻝ } :ﻭﻣﺎ ﹸﺃﻣِﺮﻭﹾﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﹾﺍ ﺍ َ ﺴﺘ ِﻌ ﻓﻼ ﺇﻟﻪ :ﻧﻔﻲ ،ﻭﺇﻻ ﺍﷲ :ﺇﺛﺒﺎﺕ .ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭِﺇﻳﺎ ﻙ ﻧ ﺤ ﻖ ﻭﹶﺃ ﱠﻥ ﻣﺎ ﻳ ﺪﻋﻮ ﹶﻥ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﻫ ﻮ ﺍﹾﻟﺒﺎ ِﻃ ﹸﻞ { .ﺃﻣﺎ ﻗﻮﳍﺎ ﺑﺪﻭﻥ ﺍﻟﻌﻤﻞ ـﺎ ، ﷲ ﻫ ﻮ ﺍﹾﻟ ﻚ ِﺑﹶﺄ ﱠﻥ ﺍ َ ﺍﻟﺪﻳ ﻦ ﺣﻨﻔﹶﺎ َﺀ { ﺍﻵﻳﺔ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﺫِﻟ ﻓﻼ ﺗﻨﻔﻊ ؛ ﻛﺄﻥ ﻳﻘﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻻ ﳜﺺ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ؛ ﻓﺈﻥ ﺷﻬﺎﺩﺗﻪ ﻻ ﺗﻨﻔﻊ؛ ﻛﺎﳌﻨﺎﻓﻘﲔ ،ﻓﺈﻢ ﻳﻘﻮﻟﻮﺎ ﻭﻻ ﻳﻌﺘﻘـﺪﻭﺎ ، ﻓﻬﻢ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ .ﻓﺎﻟﺬﻱ ﻳﻘﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻳﻌﺒﺪ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻷﺻﻨﺎﻡ ؛ ﻻ ﺗﻨﻔﻌﻪ ﺑﻞ ﻫﻲ ﺑﺎﻃﻠﺔ .ﻭﺃﻣﺎ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺴ ﹸﻜ ﻢ { ،ﻳﻌﲏ :ﳏﻤﺪﺍ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻭﻫﻲ :ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ؛ ﻓﺪﻟﻴﻠﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻟ ﹶﻘ ﺪ ﺟﺎ َﺀ ﹸﻛ ﻢ ﺭﺳﻮ ﹲﻝ ﻣ ﻦ ﹶﺃﻧ ﹸﻔ ِ ﺗﻌﺮﻓﻮﻧﻪ؛ ﻷﻧﻪ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ،ﻭﻫﻮ ﻣﻦ ﺃﺷﺮﻑ ﻗﺒﺎﺋﻠﻜﻢ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ } :ﻋﺰِﻳ ﺰ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﻋﻨﱡِﺘ ﻢ { :ﺃﻱ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﺎ ﻳﺸﻖ ﻋﻠﻴﻜﻢ } ، 13
ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ) (1ﻭﺣﺞ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ).. (2ﻓﺪﻟﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ) :(3ﻗﻮﻟﻪ ﺗﻌـﺎﱃ } : ﺷﻬﺪ ﺍﷲ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺃﻭﻟﻮ ﺍﻟﻌﻠﻢ ﻗﺎﺋﻤﺎ ﺑﺎﻟﻘﺴﻂ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ { .ﻭﻣﻌﻨﺎﻫﺎ :ﻻ ﻣﻌﺒـﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ " .ﻻ ﺇﻟﻪ " :ﻧﺎﻓﻴﺎ ﲨﻴﻊ ﻣﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ " .ﺇﻻ ﺍﷲ" ﻣﺜﺒﺘﺎ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ ،ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﻋﺒﺎﺩﺗﻪ ،ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺷﺮﻳﻚ ﰲ ﻣﻠﻜﻪ .ﻭﺗﻔﺴﲑﻫﺎ ﺍﻟﺬﻱ ﻳﻮﺿﺤﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﻭﻗﻮﻣـﻪ ﺇﻧﲏ ﺑﺮﺍﺀ ﳑﺎ ﺗﻌﺒﺪﻭﻥ ـ ﺇﻻ ﺍﻟﺬﻱ ﻓﻄﺮﱐ ﻓﺈﻧﻪ ﺳﻴﻬﺪﻳﻦ ـ ﻭﺟﻌﻠﻬﺎ ﻛﻠﻤﺔ ﺑﺎﻗﻴﺔ ﰲ ﻋﻘﺒﻪ ﻟﻌﻠﻬﻢ ﻳﺮﺟﻌﻮﻥ { ) (1ﻭﻗﻮﻟﻪ ﻀﻨﺎ ﺨ ﹶﺬ ﺑ ﻌ ﺸ ِﺮ ﻙ ِﺑ ِﻪ ﺷ ﻴﺌﹰﺎ ﻭﻟﹶﺎ ﻳﺘ ِ ﷲ ﻭﻟﹶﺎ ﻧ ﺏ ﺗﻌﺎﹶﻟﻮﺍ ِﺇﻟﹶﻰ ﹶﻛِﻠ ﻤ ٍﺔ ﺳﻮﺍ ٍﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﹸ ﻢ ﹶﺃﻟﱠﺎ ﻧ ﻌﺒ ﺪ ِﺇﻟﱠﺎ ﺍ َ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ ﺴِﻠﻤﻮ ﹶﻥ { .ﻭﺩﻟﻴﻞ ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ : ﷲ ِﻓِﺈ ﹾﻥ ﺗ ﻮﱠﻟﻮﺍ ﹶﻓﻘﹸﻮﻟﹸﻮﹾﺍ ﺍ ﺷ ﻬﺪﻭﹾﺍ ِﺑﹶﺄﻧﺎ ﻣ ﺑ ﻌﻀﺎ ﹶﺃ ﺭﺑﺎﺑﺎ ﻣ ﻦ ﺩ ﻭ ِﻥ ﺍ ِ ﻑ ﺭﺣِﻴ ﻢ { .ﻭﻣﻌﲎ ﺷﻬﺎﺩﺓ ﺃﻥ ﲔ ﺭﺅﻭ ﺺ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺑِﺎﹾﻟ ﻤ ﺆ ِﻣِﻨ ﺴ ﹸﻜ ﻢ ﻋﺰِﻳ ﺰ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﻋِﻨﺘﻢ ﺣﺮِﻳ } ﹶﻟ ﹶﻘ ﺪ ﺟﺎ َﺀ ﹸﻛ ﻢ ﺭﺳﻮﻝ ﻣ ﻦ ﹶﺃﻧ ﹸﻔ ِ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮ ،ﻭﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ،ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻋﻨﻪ ﻰ ﻭﺯﺟﺮ ،ﻭﺃﻥ ﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ ﺐ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﻗﹶـﺒِﻠ ﹸﻜ ﻢ ﹶﻟ ﻌﱠﻠﻜﹸـ ﻢ ﺼﻴﺎ ﻡ ﹶﻛﻤﺎ ﹸﻛِﺘ ﺐ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﻟ .ﻭﺩﻟﻴﻞ ﺍﻟﺼﻴﺎﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳﺎ ﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁَ ﻣﻨﻮﹾﺍ ﹸﻛِﺘ ﷲ ﹶﻏِﻨ ﻲ ﻋ ِﻦ ﻉ ِﺇﹶﻟﻴ ِﻪ ﺳﺒِﻴﻠﹰﺎ ﻭ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﹶﻓِﺈ ﱠﻥ ﺍ َ ﺖ ﻣ ِﻦ ﺍ ﺳﺘﻄﹶﺎ ﺗﺘﻘﹸﻮ ﹶﻥ { .ﻭﺩﻟﻴﻞ ﺍﳊﺞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭِﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ِﺣ ﺞ ﺍﹾﻟﺒﻴ ِ ﲔ{. ﺍﹾﻟﻌﺎﹶﻟ ِﻤ )ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ( :
ﷲ { .ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﻟـﺸﻬﺎﺩﺓ ﻋﻠـﻰ ﺤ ﻤ ﺪ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺺ ﻋﹶﻠﻴ ﹸﻜ ﻢ { :ﻳﻌﲏ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻜﻢ ،ﻭﺇﻧﻘﺎﺫﻛﻢ ﻣﻦ ﺍﻟﻨﺎﺭ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣ ﺣﺮِﻳ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻄﻴﻌﻪ ﻓﻴﻤﺎ ﺃﻣﺮ ،ﻭﺃﻥ ﻳﺼﺪﻗﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ،ﻭﺃﻥ ﳚﺘﻨﺐ ﻣﺎ ﻋﻨﻪ ﻰ ﻭﺯﺟﺮ ،ﻭﺃﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ . ﻓﻼ ﺑﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌﺔ : ﺍﻷﻭﻝ :ﻃﺎﻋﺘﻪ ﻓﻤﺎ ﺃﻣﺮ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﻏﲑﻫﺎ . ﺍﻟﺜﺎﱐ :ﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ﻋﻦ ﺍﻵﺧﺮﺓ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﻏﲑ ﺫﻟﻚ . ﺍﻟﺜﺎﻟﺚ :ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻋﻨﻪ ﻰ ﻭﺯﺟﺮ ،ﻛﺎﻟﺰﻧﺎ ﻭﺍﻟﺮﺑﺎ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻰ ﺍﷲ ﻋﻨﻪ ﻭﺭﺳﻮﻟﻪ . ﺍﻟﺮﺍﺑﻊ :ﻭﺃﻥ ﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ ؛ ﻓﻼ ﻳﺒﺘﺪﻉ ﰲ ﺍﻟﺪﻳﻦ ﳑﺎ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﻣﻦ ﻋﻤِﻞ ﺲ ﻋﻠﻴ ِﻪ ﺃ ﻣﺮﻧﺎ ﻓﻬﻮ ﺭ ﺩ " .ﻭﰲ ﺭﻭﺍﻳﺔ " :ﻣ ﻦ ﺃ ﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭ ﺩ " :ﺃﻱ ﻣﺮﺩﻭﺩ . ﻋ ﻤﻠﹰﺎ ﻟﻴ ﺼﻠﹶﺎ ﹶﺓ ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ ﺣﻨﻔﹶﺎ َﺀ ﻭﻳﻘِﻴﻤـﻮﹾﺍ ﺍﻟـ ﺼ ﺨِﻠ ِ ﷲ ﻣ ) (1ﻭﺩﻟﻴﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ؛ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹸﺃﻣِﺮﻭﹾﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﹾﺍ ﺍ َ ﺼﻠﹶﺎ ﹶﺓ ﻭ َﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓِﺈ ﺧﻮﺍﻧ ﹸﻜ ﻢ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ : ﻚ ﺩِﻳ ﻦ ﺍﹾﻟ ﹶﻘﻴﻤﺔ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﹾﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﹾﺍ ﺍﻟ ﻭﻳ ﺆﺗﻮﹾﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﻭ ﹶﺫِﻟ ﺼﻴﺎ ﻡ ﺐ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﻟ ﺨﻠﱡﻮﹾﺍ ﺳﺒِﻴﹶﻠ ﻬ ﻢ { .ﻭﺩﻟﻴﻞ ﺍﻟﺼﻴﺎﻡ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ َﺁ ﻣﻨﻮﹾﺍ ﹸﻛِﺘ ﺼﻠﹶﺎ ﹶﺓ ﻭ َﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓ } ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﹾﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﹾﺍ ﺍﻟ ﺐ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ { ﺇﱃ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﺷ ﻬ ﺮ ﺭ ﻣﻀﺎ ﹶﻥ { ،ﺃﻱ ﺃﻥ ﺍﻟﺼﻴﺎﻡ ﻭﺍﺟﺐ ﻋﻠﻴﻜﻢ ﻛﻞ ﻋﺎﻡ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﹶﻛﻤﺎ ﹸﻛِﺘ . )(2
ﻉ ِﺇﹶﻟﻴـ ِﻪ ﺖ ﻣ ِﻦ ﺍﺳـﺘﻄﹶﺎ ﺱ ِﺣ ﺞ ﺍﻟﹾﺒﻴ ِ ﺕ ﻣﻘﹶﺎ ﻡ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭ ﻣ ﻦ ﺩ ﺧﹶﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﺁ ِﻣﻨﺎ ﻭِﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ ﺕ ﺑﻴﻨﺎ ﻭﺩﻟﻴﻞ ﺍﳊﺞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻓِﻴ ِﻪ َﺁﻳﺎ
ﲔ { ﺍﻵﻳﺔ ،ﻭﻫﻮ ﻣﺮﺓ ﰲ ﺍﻟﻌﻤﺮ ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﺍﳊﺞ ﻣـﺮﺓ ، ﷲ ﹶﻏِﻨ ﻲ ﻋ ِﻦ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺳﺒِﻴﻠﹰﺎ ﻭ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﹶﻓِﺈ ﱠﻥ ﺍ َ ﻓﻤﻦ ﺯﺍﺩ ﻓﻬﻮ ﺗﻄﻮﻉ " . ) (3ﻫﺬﻩ ﺍﻟﺼﻔﺤﺔ ﻭﺍﻟﺘﺎﻟﻴﺔ ،ﺗﺎﺑﻌﺔ ﻟﻠﻤﱳ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺷﺮﺣﻬﺎ ﻓﻴﻤﺎ ﻣﻀﻰ . 14
ﺍﻹﳝﺎﻥ ) . (1ﻭﻫﻮ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ ،ﻓﺄﻋﻼﻫﺎ ﻗﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ،ﻭﺍﳊﻴـﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ .ﻭﺃﺭﻛﺎﻧﻪ ﺳﺘﺔ :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ .ﻭﺍﻟﺪﻟﻴﻞ ﷲ ﺏ ﻭﹶﻟ ِﻜ ﻦ ﺍﹾﻟِﺒ ﺮ ﻣ ﻦ َﺁ ﻣ ﻦ ﺑِﺎ ِ ﺸ ِﺮﻕِ ﻭﺍﹾﻟ ﻤ ﻐ ِﺮ ِ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺴﺘﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻟﻴﺲ ﺍﹾﻟِﺒ ﺮ ﹶﺃ ﹾﻥ ﺗ ﻮﻟﱡﻮﹾﺍ ﻭﺟﻮ ﻫ ﹸﻜ ﻢ ِﻗﺒ ﹶﻞ ﺍﹾﻟ ﻤ ﲔ { ﺍﻵﻳﺔ .ﻭﺩﻟﻴﻞ ﺍﻟﻘﺪﺭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹸﻛ ﱠﻞ ﺷ ﻲ ٍﺀ ﺧﹶﻠ ﹾﻘﻨﺎ ﻩ ِﺑ ﹶﻘ ﺪ ٍﺭ { . ﺏ ﻭﺍﻟﻨِﺒﻴ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻟﹾ َﺂ ِﺧ ِﺮ ﻭﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭﺍﹾﻟ ِﻜﺘﺎ ِ )ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ( :ﺍﻹﺣﺴﺎﻥ ) : (2ﺭﻛﻦ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ .ﻭﺍﻟﺪﻟﻴﻞ ﺴﻨﻮ ﹶﻥ { . ﺤِ ﷲ ﻣ ﻊ ﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﹶﻘﻮﺍ ﻭﺍﱠﻟﺬِﻳ ﻦ ﻫ ﻢ ﻣ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇ ﱠﻥ ﺍ َ ﺴﻤِﻴ ﻊ ﻚ ﻓِﻲ ﺍﻟﺴﺎ ِﺟﺪِﻳ ﻦ ـ ِﺇﻧ ﻪ ﻫ ﻮ ﺍﻟ ﲔ ﺗﻘﹸﻮ ﻡ ـ ﻭﺗ ﹶﻘﱡﻠﺒ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺗ ﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ﺍﻟ ﺮﺣِﻴ ِﻢ ـ ﺍﱠﻟﺬِﻱ ﻳﺮﺍ ﻙ ِﺣ ﺍﹾﻟ ﻌﻠِﻴ ﻢ { .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺗﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺷ ﹾﺄ ٍﻥ ﻭﻣﺎ ﺗﺘﻠﹸﻮ ِﻣﻨ ﻪ ِﻣ ﻦ ﹸﻗ ﺮ َﺁ ٍﻥ ﻭﻟﹶﺎ ﺗ ﻌ ﻤﻠﹸﻮﻥﹶ ِﻣ ﻦ ﻋ ﻤ ٍﻞ ِﺇﻟﱠﺎ ﹸﻛﻨﺎ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺷﻬﻮﺩﺍ ِﺇ ﹾﺫ ﺗﻔِﻴﻀﻮ ﹶﻥ ﻓِﻴ ِﻪ { ﺍﻵﻳﺔ . ﻭﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ :ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﺑﻴﻨﻤﺎ ﳓﻦ ﺟﻠﻮﺱ ﻋﻨـﺪ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻨﺎ ﺭﺟﻞ ﺷﺪﻳﺪ ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ ،ﺷﺪﻳﺪ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ ،ﻻ ﻳﺮﻯ ﻋﻠﻴـﻪ ﺃﺛـﺮ ﺍﻟﺴﻔﺮ ،ﻭﻻ ﻳﻌﺮﻓﻪ ﻣﻨﺎ ﺃﺣﺪ .ﻓﺠﻠﺲ ﺇﱃ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻓﺄﺳﻨﺪ ﺭﻛﺒﺘﻴﻪ ﺇﱃ ﺭﻛﺒﺘﻴﻪ ،ﻭﻭﺿﻊ ﻛﻔﻴﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ،ﻭﻗﺎﻝ :ﻳﺎ ﳏﻤﺪ! ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ ؟ ﻓﻘﺎﻝ " :ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻼ " ،ﻗﺎﻝ :ﺻﺪﻗﺖ .ﻓﻌﺠﺒﻨﺎ ﻟﻪ ﻳﺴﺄﻟﻪ ﻭﻳﺼﺪﻗﻪ ،ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ .ﻗﺎﻝ " :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺑﺎﻟﻘـﺪﺭ ﺧـﲑﻩ ﻭﺷﺮﻩ " ،ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺣﺴﺎﻥ .ﻗﺎﻝ " :ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ؛ ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ؛ ﻓﺈﻥ ﻳﺮﺍﻙ " ،ﻗـﺎﻝ : ﺃﺧﱪﱐ ﻋﻦ ﺍﻟﺴﺎﻋﺔ .ﻗﺎﻝ " :ﻣﺎ ﺍﳌﺴﺆﻭﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ " ،ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺃﻣﺎﺭﺍﺎ .ﻗﺎﻝ " :ﺃﻥ ﺗﻠـﺪ ﺍﻷﻣﺔ ﺭﺑﺘﻬﺎ ،ﻭﺃﻥ ﺗﺮﻯ ﺍﳊﻔﺎﺓ ﺍﻟﻌﺮﺍﺓ ﺍﻟﻌﺎﻟﺔ ﺭﻋﺎﺓ ﺍﻟﺸﺎﺀ ﻳﺘﻄﺎﻭﻟﻮﻥ ﰲ ﺍﻟﺒﻨﻴﺎﻥ " .ﻗﺎﻝ :ﻓﻤﻀﻰ ،ﻓﻠﺒﺜﻨﺎ ﻣﻠﻴﺎ .ﻓﻘﺎﻝ :ﻳﺎ ﻋﻤﺮ! ﺃﺗﺪﺭﻭﻥ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ؟ ﻗﻠﻨﺎ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﻗﺎﻝ " :ﻫﺬﺍ ﺟﱪﻳﻞ ؛ ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺃﻣﺮ ﺩﻳﻨﻜﻢ " . ) (1ﺍﻹﳝﺎﻥ :ﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﷲ ،ﻭﺃﻧﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ،ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺑﺎﻟﻜﺘﺐ ﻭﺑﺎﻟﺮﺳﻞ ﻭﺑﺎﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ .ﻛﻞ ﻫﺬﺍ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ .ﻓﻬﻮ ﺃﺻﻞ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ .ﻓﻼ ﺇﺳﻼﻡ ﺇﻻ ﺑﺈﳝﺎﻥ ،ﻭﻻ ﺇﳝﺎﻥ ﺇﻻ ﺑﺈﺳﻼﻡ .ﻓﻼ ﺑﺪ ﻣﻦ ﻫﺬﺍ ﻭﻫﺬﺍ .ﻻ ﺑﺪ ﻣﻦ ﺇﺳﻼﻡ ﺍﳉﻮﺍﺭﺡ ،ﻭﻻ ﺑﺪ ﻣﻦ ﺇﺳﻼﻡ ﺍﻟﻘﻠﻮﺏ ﻭﺇﳝﺎﺎ .ﻭﳍﺬﺍ ﲨﻊ ﺍﷲ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻈﻴﻢ .ﻭﻫﻜﺬﺍ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺫﻛﺮﳘﺎ ﲨﻴﻌﺎ .ﻓﺎﻹﺳﻼﻡ ﻫﻮ ﺍﻻﻧﻘﻴـﺎﺩ ﺍﻟﻈﺎﻫﺮ ﺑﻄﺎﻋﺔ ﺍﷲ ﻭﺗﺮﻙ ﻣﻌﺼﻴﺘﻪ .ﻭﺍﻹﳝﺎﻥ ﻳﺸﻤﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ ﻭﺗﺼﺪﻳﻘﻬﺎ .ﻭﻳﻄﻠﻖ ﺍﻹﺳﻼﻡ ﻋﻠـﻰ ﺍﻹﳝـﺎﻥ ، ﷲ ﻭﻳﻄﻠﻖ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺍﻹﺳﻼﻡ .ﻓﺈﺫﺍ ﻗﻴﻞ ﺍﻹﳝﺎﻥ ؛ ﻋﻢ ﺍﳉﻤﻴﻊ ،ﻭﺇﺫﺍ ﻗﻴﻞ ﺍﻹﺳﻼﻡ ؛ ﻋﻢ ﺍﳉﻤﻴﻊ .ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇ ﱠﻥ ﺍﻟـﺪﻳ ﻦ ِﻋﻨـ ﺪ ﺍ ِ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ { ،ﻓﻴﻌﻢ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺒﺎﻃﻦ ﻭﺍﻟﻈﺎﻫﺮ .ﻭﻫﻜﺬﺍ ﺍﻹﳝﺎﻥ ﺇﺫﺍ ﺃﻃﻠﻖ ﻋﻢ ﺍﳉﻤﻴﻊ ؛ ﻟﻘﻮﻟﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﰲ ﺍﳊـﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ " :ﺍﻹﳝﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ ،ﻓﺄﻓﻀﻠﻬﺎ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ " .ﻓﺎﻹﳝﺎﻥ ﻫﻨـﺎ ﻳﻌـﻢ ﺍﳉﻤﻴﻊ ،ﻓﻴﻌﻢ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﻳﻌﻢ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ،ﻛﻤﺎ ﻳﻌﻢ ﺍﻟﺒﺎﻃﻨﺔ ،ﻛﻤﺎ ﺃﻧﻪ ﻳﺸﻤﻞ ﺍﻹﺣﺴﺎﻥ . ) (2ﺃﻣﺎ ﺍﻹﺣﺴﺎﻥ ﻓﻬﻮ ﺇﻛﻤﺎﻝ ﺍﻟﻌﺒﺎﺩﺓ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﻭﻫﻮ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ .ﻓﻤﻦ ﻋﺒﺪ ﺍﷲ ﻋﻠـﻰ ﷲ ﻣ ﻊ ﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﹶﻘﻮﺍ ﻭﺍﻟﱠـﺬِﻳ ﻦ ﻫـﻢ ﻫﺬﺍ ﺍﻻﺳﺘﺤﻀﺎﺭ ؛ ﻓﻘﺪ ﺃﺩﺭﻙ ﻣﺮﺗﺒﺔ ﺍﻹﺣﺴﺎﻥ ،ﻭﺍﺟﺘﻤﻊ ﻟﻪ ﺍﳋﲑ ﻛﻠﻪ .ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﺇِ ﱠﻥ ﺍ َ ﲔ { .ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ . ﺴِﻨ ﺤِ ﺐ ﻣ ﻦ ﺍﹾﻟ ﻤ ﷲ ﹶﻗﺮِﻳ ﺖﺍ ِ ﺴﻨﻮ ﹶﻥ { ،ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ِ } :ﺇ ﱠﻥ ﺭ ﺣ ﻤ ﺤِ ﻣ 15
)ا 5
ا: (1) (74
ﻣﻌﺮﻓﺔ ﻧﺒﻴﻜﻢ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ -ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﳌﻄﻠﺐ) (2ﺑﻦ ﻫﺎﺷﻢ ،ﻭﻫﺎﺷﻢ ﻣﻦ ﻗﺮﻳﺶ ،ﻗﺮﻳﺶ ﻣﻦ ﺍﻟﻌﺮﺏ ،ﻭﺍﻟﻌﺮﺏ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ،ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ . )(3 ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﺛﻼﺙ ﻭﺳﺘﻮﻥ ﺳﻨﺔ ،ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ،ﻭﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﻧﺒﻴﺎ ﺭﺳﻮ ﹰﻻ ،ﻧﺒﺊ ﺑـ )ﺍﻗﺮﺃ( ﻭﺃﺭﺳﻞ ﺑـ ) ﺍﳌﺪﺛﺮ ( ) .(4ﻭﺑﻠﺪﻩ ﻣﻜﺔ ،ﺑﻌﺜﻪ ﺍﷲ ﺑﺎﻟﻨﺬﺍﺭﺓ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ .ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } : ﻚ ﺴﺘ ﹾﻜِﺜ ﺮ ـ ﻭِﻟ ﺮﺑـ ﺠ ﺮ ـ ﻭﻟﹶﺎ ﺗ ﻤﻨ ﻦ ﺗـ ﻚ ﹶﻓ ﹶﻄ ﻬ ﺮ ـ ﻭﺍﻟ ﺮ ﺟ ﺰ ﻓﹶﺎ ﻫ ﻚ ﹶﻓ ﹶﻜﺒ ﺮ ـ ﻭِﺛﻴﺎﺑ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤ ﺪﱢﺛ ﺮ ـ ﹸﻗ ﻢ ﹶﻓﹶﺄﻧﺬِ ﺭ ـ ﻭ ﺭﺑ ﻚ ﹶﻓ ﹶﻜﺒ ﺮ { :ﻋﻈﻤﻪ ﺑﺎﻟﺘﻮﺣﻴﺪ . ﺻِﺒ ﺮ { .ﻭﻣﻌﲎ } ﹸﻗ ﻢ ﹶﻓﹶﺄﻧ ِﺬ ﺭ { :ﻳﻨﺬﺭ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ } .ﻭ ﺭﺑ ﻓﹶﺎ ﺠ ﺮ { :ﺍﻟﺮﺟﺰ :ﺍﻷﺻﻨﺎﻡ ،ﻭﻫﺠﺮﻫﺎ :ﺗﺮﻛﻬـﺎ ﻚ ﹶﻓ ﹶﻄ ﻬ ﺮ { :ﺃﻱ ﻃﻬﺮ ﺃﻋﻤﺎﻟﻚ ﻋﻦ ﺍﻟﺸﺮﻙ } .ﻭﺍﻟ ﺮ ﺟ ﺰ ﻓﹶﺎ ﻫ } ﻭِﺛﻴﺎﺑ ﻭﺃﻫﻠﻬﺎ ،ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﺎ ﻭﺃﻫﻠﻬﺎ .
) (1ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ،ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺮﻑ ﻧﺒﻴﻪ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺍﷲ ﺇﻟﻴﻪ ،ﻭﺑﻠﻐـﻪ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺑﲔ ﻟﻪ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﱵ ﺃﻣﺮﻩ ﺍﷲ ﺎ ،ﻭﺃﻭﺿﺢ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺧﻠﻘﻨﺎ ﺍﷲ ﳍﺎ . )(2
ﻫﺬﺍ ﺍﻟﻨﱯ ﻫﻮ ﳏﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ،ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺭﺳﻮﻝ ﺍﷲ ﳍﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﺃﺭﺳـﻠﻪ ﺍﷲ ﻟﻠﻨـﺎﺱ
ﺸﲑﺍ ﺱ ﺑـ ِ ﷲ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﺎ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ِﺇﻟﱠﺎ ﻛﹶﺎﱠﻓ ﹰﺔ ﻟِﻠﻨـﺎ ِ ﺱ ِﺇﻧﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﲨﻴﻌﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﻭﻧﺬِﻳﺮﺍ { .ﻓﺎﲰﻪ ﳏﻤﺪ ،ﻭﺍﲰﻪ ﺃﲪﺪ ،ﻭﺍﲰﻪ ﺍﳊﺎﺷﺮ ،ﻭﺍﳌﺎﺣﻲ ،ﻭﺍﳌﻘﻔﻲ ؛ ﻷﻧﻪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﻫﻮ ﻧﱯ ﺍﻟﺘﻮﺑﺔ ،ﻭﻧﱯ ﺍﻟﺮﲪﺔ ،ﻭﻧﱯ ﺍﳌﻠﺤﻤﺔ .ﻫﺬﻩ ﻛﻠﻬﺎ ﺃﲰﺎﺅﻩ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ،ﻟﻜﻦ ﺃﺷﻬﺮﻫﺎ ﻭﺃﻓﻀﻠﻬﺎ ﻭﺃﻋﻈﻤﻬﺎ ﳏﻤﺪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺑﻪ ﺃﻫﻠﻪ ،ﻭﺟـﺎﺀ ﺑـﻪ ﺸﺮﺍ ِﺑ ﺮﺳﻮﻝ ﻳ ﹾﺄﺗِﻲ ِﻣ ﻦ ﺑﻌـﺪِﻱ ﺍﺳـ ﻤ ﻪ ﷲ { .ﻭﻫﻜﺬﺍ )ﺃﲪﺪ( ﻛﻤﺎ ﺑﺸﺮ ﺑﻪ ﻋﻴﺴﻰ } :ﻭ ﻣﺒ ﺤﻤﺪ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺍﻟﻘﺮﺁﻥ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣ ﹶﺃ ﺣﻤﺪ { ،ﻓﻬﻮ ﳏﻤﺪ ﻭﺃﺑﻮﻩ ﺍﲰﻪ ﻋﺒﺪ ﺍﷲ ،ﻭﺟﺪﻩ ﺍﲰﻪ ﻋﺒﺪ ﺍﳌﻄﻠﺐ .ﻭﻋﺒﺪ ﺍﳌﻠﺐ ﻟﻘﺐ ،ﻭﺇﻻ ﻓﺎﲰﻪ ﺷﻴﺒﺔ ﻭﺃﺑﻮ ﺟﺪﻩ ﺍﲰـﻪ ﻫﺎﺷـﻢ ﻭﻫﻮ ﺳﻴﺪ ﻣﻦ ﺳﺎﺩﺍﺕ ﻗﺮﻳﺶ ﻛﻤﺎ ﺃﻥ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻛﺬﻟﻚ .ﻭﻫﺎﺷﻢ ﻣﻦ ﻗﺮﻳﺶ ﻗﺒﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻭﻫﻲ ﺃﻓﻀﻞ ﺍﻟﻌﺮﺏ .ﻭﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻣﻦ ﺧﺎﺻﺘﻬﻢ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﻭﻫﻢ ﺃﻓﻀﻞ ﻗﺮﻳﺶ .ﻭﺍﲰﻪ ﻓﻬﺮ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻗﻴﻞ ﻗﺮﻳﺶ ﻫﻮ ﺍﻟﻨﻀﺮ ﺑﻦ ﻛﻨﺎﻧﺔ ﺟﺪ ﻓﻬﺮ ﺑـﻦ ﻣﺎﻟﻚ .ﻭﻗﺮﻳﺶ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﳌﺴﺘﻌﺮﺑﺔ ﺍﻟﱵ ﺍﺳﺘﻌﺮﺏ ﻟﺴﺎﺎ ﻓﺼﺎﺭ ﳍﺎ ﻟﺴﺎﻥ ﻋﺮﰊ ﻭﺍﺿﺢ ،ﻓﻬﻲ ﺃﻛﺜﺮ ﻋﺮﻭﺑﺔ ﻣﻦ ﻗﺤﻄﺎﻥ .ﻭﳍﺬﺍ ﻳﻘﺎﻝ ﳍﻢ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ ،ﻭﺍﻟﻌﺮﺏ ﺍﳌﺴﺘﻌﺮﺑﺔ .ﻭﻫﻢ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ . ﻚ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ { ، ) (3ﻭﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻌﻈﻴﻢ ﻭﻫﻮ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻧﺒﺊ ﺑـ )ﺍﻗﺮﺃ( ؛ ﻓﺄﻭﻝ ﻣﺎ ﻧﺰﻝ ﻋﻠﻴﻪ } :ﺍ ﹾﻗ ﺮﹾﺃ ﺑِﺎ ﺳ ِﻢ ﺭﺑ ﻭﺻﺎﺭ ﺎ ﻧﺒﻴﺎ .ﻭﻗﺎﻝ ﺃﺗﺎﻩ ﺟﱪﻳﻞ ﻭﻫﻮ ﰲ ﺍﻟﻐﺎﺭ ـ ﻏﺎﺭ ﺣﺮﺍﺀ ـ ﻓﺄﻗﺮﺃﻩ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ . )(4
ﰒ ﺑﻌﺪ ﻣﺪﺓ ﻳﺴﲑﺓ ﺟﺎﺀﻩ ﺑـ )ﺍﳌﺪﺛﺮ( ،ﻓﺼﺎﺭ ﺭﺳﻮﻻ ﺑﻘﻮﻟﻪ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤ ﺪﱢﺛ ﺮ ـ ﹸﻗ ﻢ ﹶﻓﹶﺄﻧ ِﺬ ﺭ { .ﻭﺍﳌﺪﺛﺮ :ﺍﳌﻠﺘﺤﻒ؛ ﻷﻧﻪ ﺟـﺎﺀ
ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻩ ﺍﻟﻮﺣﻲ ،ﺍﺷﺘﺪ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻭﻗﺎﻝ :ﺯﻣﻠﻮﱐ ﺯﻣﻠﻮﱐ ...ﺩﺛﺮﻭﱐ ﺩﺛﺮﻭﱐ ؛ ﻣﻦ ﺷﺪﺓ ﻣﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﳋﻮﻑ ﳌﺎ ﺿﻐﻂ ﻋﻠﻴـﻪ ﺟﱪﻳﻞ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻣﺮﺍﺕ .ﰒ ﻗﺎﻝ :ﺍﻗﺮﺃ ؛ ﲤﻬﻴﺪﺍ ﻷﻋﺒﺎﺀ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻋﻈﻤﺘﻬﺎ .ﰒ ﻗﺎﻝ ﺍﷲ } :ﹸﻗ ﻢ ﹶﻓﹶﺄﻧ ِﺬ ﺭ { ؛ ﺃﻱ ﻗـﻢ ﻚ ﹶﻓ ﹶﻄ ﻬ ﺮ { :ﺃﻱ ﻃﻬﺮ ﺃﻋﻤﺎﻟﻚ ﻣـﻦ ﻚ ﹶﻓ ﹶﻜﺒ ﺮ { :ﺃﻱ ﻋﻈﻤﻪ ﺑﺎﻟﺘﻮﺣﻴﺪ } .ﻭِﺛﻴﺎﺑ ﻓﺄﻧﺬﺭ ﺍﻟﻨﺎﺱ .ﻓﺼﺎﺭ ﺭﺳﻮﻻ ﺑﺄﻣﺮﻩ ﺑﺎﻟﻨﺬﺭﺓ } .ﻭ ﺭﺑ ﺍﻟﺸﺮﻙ ؛ ﻷﻥ ﺗﻄﲑ ﺍﳌﻼﺑﺲ ﻏﲑ ﻣﺮﺍﺩﻩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ؛ ﻷﻥ ﺍﻟﺼﻼﺓ ﱂ ﺗﻔﺮﺽ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ،ﻓﺎﳌﺮﺍﺩ ﻫﻨﺎ ﺍﻷﻋﻤﺎﻝ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ : ﺠ ﺮ { :ﻓﺎﻟﺮﺟﺰ :ﺍﻷﺻﻨﺎﻡ ،ﻭﻫﺠﺮﻫﺎ ﺗﺮﻛﻬﺎ ،ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﺎ ﻚ ﺧﻴ ﺮ { ،ﻓﺎﻟﻌﻤﻞ ﻳﺴﻤﻰ ﻟﺒﺎﺳﺎ } .ﻭﺍﻟ ﺮ ﺟ ﺰ ﻓﹶﺎ ﻫ ﺱ ﺍﻟﺘ ﹾﻘﻮﻯ ﹶﺫِﻟ } ﻭِﻟﺒﺎ ﻭﺃﻫﻠﻬﺎ . 16
ﺃﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﻋﺸﺮ ﺳﻨﲔ) (1ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺑﻌﺪ ﺍﻟﻌﺸﺮ) (2ﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﻓﺮﺿﺖ ﻋﻠﻴـﻪ ﺍﻟـﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻭﺻﻠﻰ ﰲ ﻣﻜﺔ ﺛﻼﺙ ﺳﻨﲔ . ﻭﺑﻌﺪﻫﺎ ﺃﻣﺮ ﺑﺎﳍﺠﺮﺓ ) (3ﺇﱃ ﺍﳌﺪﻳﻨﺔ .ﻭﺍﳍﺠﺮﺓ :ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺑﻠﺪ ﺍﻟﺸﺮﻙ ﺇﱃ ﺑﻠﺪ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﺑﺎﻗﻴﺔ ﺇﱃ ﺃﻥ ﺗﻘـﻮﻡ ﲔ ﻓِﻲ ﻀ ﻌ ِﻔ ﺴﺘ ﺴ ِﻬ ﻢ ﻗﹶﺎﻟﹸﻮﹾﺍ ﻓِﻴ ﻢ ﹸﻛﻨﺘ ﻢ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹸﻛﻨﺎ ﻣ ﺍﻟﺴﺎﻋﺔ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺗ ﻮﻓﱠﺎ ﻫ ﻢ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﻇﹶﺎِﻟﻤِﻲ ﹶﺃﻧ ﹸﻔ ِ ﲔ ِﻣ ﻦ ﻀ ﻌ ِﹰﻔ ﺴﺘ ﺼﲑﺍ ـ ِﺇﻟﱠﺎ ﺍﹾﻟ ﻤ ﺕ ﻣ ِ ﻚ ﻣ ﹾﺄﻭﺍ ﻫ ﻢ ﺟ ﻬﻨ ﻢ ﻭﺳﺎ َﺀ ﷲ ﻭﺍ ِﺳ ﻌ ﹰﺔ ﹶﻓﺘﻬﺎ ِﺟﺮﻭﹾﺍ ﻓِﻴﻬﺎ ﹶﻓﹸﺄ ﻭﹶﻟِﺌ ﺽﺍ ِ ﺽ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﺃﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﹶﺃ ﺭ ﺍﹾﻟﹶﺄ ﺭ ِ ﷲ ﻋ ﹸﻔﻮﺍ ﷲ ﹶﺃ ﹾﻥ ﻳ ﻌ ﹸﻔ ﻮ ﻋﻨ ﻬ ﻢ ﻭﻛﹶﺎ ﹶﻥ ﺍ ُ ﻚ ﻋﺴﻰ ﺍ ُ ﺴﺘﻄِﻴﻌﻮ ﹶﻥ ﺣِﻴﹶﻠ ﹰﺔ ﻭﻟﹶﺎ ﻳ ﻬﺘﺪﻭ ﹶﻥ ﺳﺒِﻴﻠﹰﺎ ـ ﹶﻓﹸﺄ ﻭﹶﻟِﺌ ﺍﻟ ﺮﺟﺎ ِﻝ ﻭﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﹾﻟﻮِﹾﻟﺪﺍ ِﻥ ﻟﹶﺎ ﻳ ﻱ ﻓﹶﺎ ﻋﺒﺪﻭ ِﻥ { .ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ ـ ﺭﲪـﻪ ﺍﷲ ـ ﻱ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﺇ ﱠﻥ ﹶﺃ ﺭﺿِﻲ ﻭﺍ ِﺳ ﻌ ﹲﺔ ﹶﻓِﺈﻳﺎ ﹶﻏﻔﹸﻮﺭﺍ { ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳﺎ ِﻋﺒﺎ ِﺩ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﰲ ﻣﻜﺔ ﱂ ﻳﻬﺎﺟﺮﻭﺍ ،ﻧﺎﺩﺍﻫﻢ ﺍﷲ ﺑﺎﺳﻢ ﺍﻹﳝﺎﻥ .ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ﻣـﻦ ﺍﻟﺴﻨﺔ :ﻗﻮﻟﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ " :-ﻻ ﺗﻨﻘﻄﻊ ﺍﳍﺠﺮﺓ ﺣﱴ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺎ".
) (1ﺃﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﺸﺮ ﺳﻨﲔ ،ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﳛﺬﺭ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻭﻳﺄﻣﺮ ﲞﻠﻊ ﻋﺒﺎﺩﺓ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﻭﺗﺮﻙ ﻋﺒـﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻷﻭﺛﺎﻥ ،ﻭﻳﺄﻣﺮﻫﻢ ﺃﻥ ﳜﺼﻮﺍ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﰲ ﺩﻋﺎﺋﻬﻢ ﻭﻧﺬﺭﻫﻢ ﻭﺫﺑﺎﺋﺤﻬﻢ ﻭﻏﲑ ﺫﻟﻚ . ) (2ﰒ ﺑﻌﺪ ﺍﻟﻌﺸﺮ ﻋﺮﺝ ﺑﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻣﻊ ﺟﱪﺍﺋﻴﻞ ،ﻭﻓﺘﺤﺖ ﻟﻪ ﺍﻟﺴﻤﻮﺍﺕ ﺇﱃ ﻣﻮﺿﻊ ﺭﻓﻴﻊ ﻓﻮﻕ ﺍﻟـﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ،ﺣﱴ ﲰﻊ ﻓﻴﻪ ﺻﺮﻳﻒ ﺍﻷﻗﻼﻡ ،ﰒ ﻧﺎﺩﺍﻩ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻭﻛﻠﻤﻪ ،ﻭﻓﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻓﺮﺿﻬﺎ ﲬﺴﲔ ﺻـﻼﺓ ﰒ ﱂ ﻳﺰﻝ ﻳﻄﻠﺒﻪ ﺍﻟﺘﺨﻔﻴﻒ ﺣﱴ ﺟﻌﻠﻬﺎ ﺍﷲ ﲬﺴﺎ ،ﻓﻘﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ :ﻫﻲ ﲬﺲ ﰲ ﺍﻟﻌﺪﺩ ،ﻭﻫﻲ ﲬﺴﻮﻥ ﰲ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ،ﻓﻤﻦ ﺣﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﺃﺩﺍﻫﺎ ؛ ﻛﺘﺐ ﺍﷲ ﻟﻪ ﺃﺟﺮ ﲬﺴﲔ ،ﻓﺎﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ .ﻓﱰﻝ ﺑﺬﻟﻚ ـ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ـ ، ﻓﺎﺳﺘﻘﺮﺕ ﺍﻟﺼﻼﺓ ﲬﺲ ﺻﻠﻮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ :ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ .ﺻﻼﳘﺎ ﰲ ﻣﻜﺔ ﺛﻼﺙ ﺳﻨﲔ ﻗﺒـﻞ ﺃﻥ ﻳﻬﺎﺟﺮ . ) (3ﰒ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﻣﺎ ﺍﺷﺘﺪ ﻋﻠﻴﻪ ﺃﺫﻯ ﻗﺮﻳﺶ ﻟﻪ ﻭﻷﺻﺤﺎﺑﻪ ،ﻓﺄﺫﻥ ﺍﷲ ﻟﻪ ﺑﺎﳍﺠﺮﺓ ﻣﻦ ﻣﻜﺔ ؛ ﻷﺟﻞ ﺃﺫﻯ ﻭﻇﻠﻢ ﻗﺮﻳﺶ ،ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺍﻷﻧﺼﺎﺭ ﻭﻗﺪ ﺑﺎﻳﻌﻮﻩ ﰲ ﻣﻮﺳﻢ ﺍﳊﺞ ﻋﻠﻰ ﺃﻥ ﻳﻨﺘﻘﻞ ﺇﻟﻴﻬﻢ ﻭﻳﻨﺼﺮﻭﻩ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺃﺭﺿﺎﻫﻢ ـ .ﻓﻠﻤﺎ ﲤـﺖ ﺍﻟﺒﻴﻌـﺔ ﻭﺃﺫﻥ ﺍﷲ ﻟﻪ ﺑﺎﳍﺠﺮﺓ ﻫﺎﺟﺮ ﺇﻟﻴﻬﻢ .ﻭﻛﺎﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻗﺪ ﻫﺎﺟﺮ ﻗﺒﻞ ﺫﻟﻚ ﺇﱃ ﺍﳊﺒﺸﺔ ﻭﻣﻜﺜﻮﺍ ﻋﻨﺪ ﺍﻟﻨﺠﺎﺷـﻲ ﻣـﺪﺓ .ﰒ ﻫـﺎﺟﺮ ﺑﻘﻴﺘﻬﻢ ﺇﱃ ﺍﳌﺪﻳﻨﺔ .ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﺑﺎﳌﺪﻳﻨﺔ ﺟﺎﺀ ﺍﻟﺬﻳﻦ ﰲ ﺍﳊﺒﺸﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﺳﺘﻘﺮ ﺍﳉﻤﻴﻊ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﳊﻤﺪ ﷲ .
17
ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ) (1ﰲ ﺍﳌﺪﻳﻨﺔ ﺃﻣﺮ ﺑﺒﻘﻴﺔ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ،ﻣﺜﻞ ﺍﻟﺰﻛﺎﺓ ،ﻭﺍﻟﺼﻮﻡ ،ﻭﺍﳊﺞ ،ﻭﺍﻷﺫﺍﻥ ،ﻭﺍﳉﻬﺎﺩ ،ﻭﺍﻷﻣـﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ .ﺃﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﻋﺸﺮ ﺳﻨﲔ ،ﻭﺗﻮﰲ ) (2ـ ﺻﻼﺓ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ـ ﻭﺩﻳﻨﻪ ﺑﺎﻕ ،ﻭﻫﺬﺍ ﺩﻳﻨﻪ .ﻻ ﺧﲑ ﺇﻻ ﺩﻝ ﺍﻷﻣﺔ ﻋﻠﻴﻪ ،ﻭﻻ ﺷﺮ ﺇﻻ ﺣﺬﺭﻫﺎ ﻣﻨﻪ .ﻭﺍﳋﲑ ﺍﻟﺬﻱ ﺩﳍـﺎ ﻋﻠﻴﻪ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﲨﻴﻊ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ،ﻭﺍﻟﺸﺮ ﺍﻟﺬﻱ ﺣﺬﺭﻫﺎ ﻋﻨﻪ ﺍﻟﺸﺮﻙ ﻭﲨﻴﻊ ﻣﺎ ﻳﻜﺮﻫﻪ ﺍﷲ ﻭﻳﺄﺑﺎﻩ .ﺑﻌﺜﻪ ﺍﷲ ﺇﱃ ﺱ ِﺇﻧـﻲ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ،ﻭﺍﻓﺘﺮﺽ ﻃﺎﻋﺘﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺜﻘﻠﲔ ،ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨـﺎ ﺖ ﹶﻟﻜﹸـ ﻢ ﺸ ﻮ ِﻥ ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﹾﻛ ﻤ ﹾﻠ ﺨﺸﻮ ﻫ ﻢ ﻭﺍ ﺧ ﷲ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﺎ { ﻭﻛﻤﻞ ﺍﷲ ﺑﻪ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺗ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺖ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﺩِﻳﻨﺎ { ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﻮﺗﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻗﻮﻟﻪ ﺗﻌﺎﱃ : ﺖ ﻋﹶﻠﻴﻜﹸ ﻢ ِﻧ ﻌ ﻤﺘِﻲ ﻭ ﺭﺿِﻴ ﺩِﻳﻨ ﹸﻜ ﻢ ﻭﹶﺃﺗ ﻤ ﻤ ﺼﻤﻮ ﹶﻥ { . ﺨﺘ ِ ﺖ ﻭِﺇﻧﻬﻢ ﻣﻴﺘﻮ ﹶﻥ ـ ﹸﺛ ﻢ ِﺇﻧ ﹸﻜ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﻋﻨ ﺪ ﺭﺑ ﹸﻜ ﻢ ﺗ ﻚ ﻣﻴ } ِﺇﻧ ﺨ ِﺮ ﺟ ﹸﻜ ﻢ ﺗﺎ ﺭ ﹰﺓ ﹸﺃﺧـﺮﻯ { ﻭﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻳﺒﻌﺜﻮﻥ ) ،(3ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﻣﻨﻬﺎ ﺧﹶﻠ ﹾﻘﻨﺎ ﹸﻛ ﻢ ﻭﻓِﻴﻬﺎ ﻧﻌِﻴ ﺪ ﹸﻛﻢ ﻭ ِﻣﻨﻬﺎ ﻧ ﺨ ِﺮ ﺟ ﹸﻜ ﻢ ِﺇ ﺧﺮﺍﺟﺎ { .ﻭﺑﻌﺪ ﺍﻟﺒﻌﺚ ﳏﺎﺳـﺒﻮﻥ ﺽ ﻧﺒﺎﺗﺎ ـ ﹸﺛ ﻢ ﻳﻌِﻴ ﺪ ﹸﻛ ﻢ ﻓِﻴﻬﺎ ﻭﻳ ﷲ ﹶﺃﻧﺒﺘﻜﹸﻢ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﺭ ِ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺍ ُ
) (1ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﰲ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺃﻣﺮﻩ ﺍﷲ ﺑﺒﻘﻴﺔ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻭﺍﳉﻬﺎﺩ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ؛ ﻷﻥ ﺍﳌﺪﻳﻨﺔ ﺻﺎﺭﺕ ﺩﺍﺭ ﺇﺳﻼﻡ ﻭﻫﻲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻷﻭﱃ ﻟﻠﻤﺴﻠﻤﲔ ؛ ﻓﻠﻬﺬﺍ ﺃﻣﺮﻭﺍ ﺬﻩ ﺍﻷﻣﻮﺭ ؛ ﻷـﻢ ﻳﺘﻤﻜﻨـﻮﻥ ﺣﻴﻨﺌﺬ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻫﺬﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺇﱃ ﺃﻥ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻥ ﺃﺻﻞ ﺍﻟﺰﻛﺎﺓ ﻣﺸﺮﻭﻋﺎ ﰲ ﻣﻜﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﻫﻲ ﻣﻜﻴﺔ } :ﻭ َﺁﺗﻮﹾﺍ ﺣ ﱠﻘ ﻪ ﻳ ﻮ ﻡ ﺣﺼﺎ ِﺩ ِﻩ { ،ﻭﻟﻜـﻦ ﺃﻧـﺼﺒﺎﺅﻫﺎ ﻭﻣﺼﺎﺭﻓﻬﺎ ﻭﺗﻔﺎﺻﻴﻞ ﺃﺣﻜﺎﻣﻬﺎ ؛ ﻛﻞ ﻫﺬﺍ ﺻﺎﺭ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﻫﻜﺬﺍ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺷﺮﻉ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻭﻫﻜﺬﺍ ﺍﳊـﺞ ﻉ ِﺇﹶﻟﻴ ِﻪ ﺳﺒِﻴﻠﹰﺎ { ﰲ ﺳـﻮﺭﺓ ﺖ ﻣ ِﻦ ﺍ ﺳﺘﻄﹶﺎ ﺱ ِﺣ ﺞ ﺍﹾﻟﺒﻴ ِ ﺷﺮﻉ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻭ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻭﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻪ } :ﻭِﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ ﺁﻝ ﻋﻤﺮﺍﻥ ﻭﻫﻲ ﻣﺪﻧﻴﺔ .ﻭﻫﻜﺬﺍ ﺍﳉﻬﺎﺩ ﺃﻣﺮ ﺑﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﳚﺎﻫﺪ ﻣﻦ ﺟﺎﻫﺪﻩ ،ﻭﻳﻜﻒ ﻋﻤﻦ ﻛﻒ ﻋﻨﻪ ،ﰒ ﺃﻣﺮ ﺑﺄﻥ ﻳﺒﺪﺃ ﺑﺎﻟﻘﺘﺎﻝ ،ﻭﺃﻥ ﳚﺎﻫﺪ ﺍﻟﻜﻔﺎﺭ ﻭﺇﻥ ﱂ ﻳﺒﺪﺅﻭﺍ ،ﻓﻴﺪﻋﻮﻫﻢ ﺇﱃ ﺍﷲ ﻳﺮﺷﺪﻫﻢ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﺃﺟﺎﺑﻮﺍ= =ﻭﺇﻻ ﻗﺎﺗﻠﻬﻢ ﺣـﱴ ﻳـﺴﺘﺠﻴﺒﻮﺍ ﻟﻠﺤﻖ ﺇﻻ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﺈﻧﻪ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ .ﻭﺳﻦ ﺍﷲ ﰲ ﺍﻮﺱ ﺳﻨﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ؛ ﺇﻣﺎ ﺇﺳﻼﻡ ﻭﺇﻣﺎ ﺟﺰﻳﺔ ،ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻜﻔﺎﺭ ﺇﻣﺎ ﺍﻹﺳﻼﻡ ﻭﺇﻣﺎ ﺍﻟﺴﻴﻒ ﻣﻊ ﺍﻟﻘﺪﺭﺓ . ﺖ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺖ ﹶﻟ ﹸﻜ ﻢ ﺩِﻳﻨ ﹸﻜ ﻢ ﻭﹶﺃﺗ ﻤ ﻤ ) (2ﻭﺑﻌﺪﻣﺎ ﺃﻛﻤﻞ ﺍﷲ ﺑﻪ ﺍﻟﺪﻳﻦ ﺗﻮﻓﺎﻩ ﺍﷲ ﺇﻟﻴﻪ ﺑﻌﺪ ﻋﺸﺮ ﺳﻨﲔ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﹾﻛ ﻤ ﹾﻠ ﺼﻤﻮ ﹶﻥ ﺨﺘـ ِ ﺖ ﻭِﺇﻧﻬﻢ ﻣﻴﺘﻮ ﹶﻥ ـ ﹸﺛ ﻢ ِﺇﻧ ﹸﻜ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﻋﻨ ﺪ ﺭﺑ ﹸﻜ ﻢ ﺗ ﻚ ﻣﻴ ﺖ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﺩِﻳﻨﺎ { .ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ } :ﺇِﻧ ِﻧ ﻌ ﻤﺘِﻲ ﻭ ﺭﺿِﻴ {. )(3
ﺨ ِﺮ ﺟ ﹸﻜ ﻢ ِﺇ ﺧﺮﺍﺟﺎ { .ﻭﻗﺎﻝ ﺽ ﻧﺒﺎﺗﺎ ـ ﹸﺛ ﻢ ﻳﻌِﻴ ﺪ ﹸﻛ ﻢ ﻓِﻴﻬﺎ ﻭﻳ ﷲ ﹶﺃﻧﺒﺘﻜﹸﻢ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﺭ ِ ( ﻭﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻳﺒﻌﺜﻮﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺍ ُ
ﺴ ﲑ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭِﻟﱠﻠ ِﻪ ﷲ ﻳ ِ ﻚ ﻋﻠﹶﻰ ﺍ ِ ﺗﻌﺎﱃ } :ﺯ ﻋ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﺃ ﹾﻥ ﹶﻟ ﻦ ﻳﺒ ﻌﺜﹸﻮﹾﺍ ﻗﹸ ﹾﻞ ﺑﻠﹶﻰ ﻭ ﺭﺑﻲ ﹶﻟﺘﺒ ﻌﹸﺜ ﻦ ﹸﺛ ﻢ ﹶﻟﺘﻨﺒ ﺆ ﱠﻥ ِﺑﻤﺎ ﻋ ِﻤ ﹾﻠﺘ ﻢ ﻭ ﹶﺫِﻟ ﺴﻨﻰ { ،ﻓﻬﻢ ﳏﺎﺳﺒﻮﻥ ﻭﳎﺰﻳﻮﻥ ﻳﻮﻡ ﺤ ﺴﻨﻮﹾﺍ ﺑِﺎﹾﻟ ﺠ ِﺰﻱ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃ ﺣ ﻱ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃﺳﺎﺅﻭﹾﺍ ِﺑﻤﺎ ﻋ ِﻤﻠﹸﻮﹾﺍ ﻭﻳ ﺽ ِﻟﻴﺠِ ﺰ ﺕ ﻭﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﻮﺍ ِ ﻣﺎ ﻓِﻲ ﺍﻟ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻳﻌﻄﻮﻥ ﻛﺘﺒﻬﻢ ﺑﺄﳝﺎﻢ ﻭﴰﺎﺋﻠﻬﻢ ،ﻓﺎﻟﺴﻌﻴﺪ ﻳﻌﻄﻰ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ،ﻭﺍﻟﺸﻘﻲ ﻳﻌﻄﻰ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ .ﺍﻟﺴﻌﻴﺪ ﻳﺮﺟﺢ ﻣﻴﺰﺍﻧـﻪ ، ﻭﺍﻟﻜﺎﻓﺮ ﳜﻒ ﻣﻴﺰﺍﻧﻪ ،ﻭﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﻲ ﻋﻠﻰ ﺧﻄﺮ ﻓﻘﺪ ﻳﺮﺟﺢ ﻣﻴﺰﺍﻢ ﺑﺎﻟﺘﻮﺑﺔ ،ﺃﻭ ﺑﻌﻔﻮ ﺍﷲ ،ﺃﻭ ﺑﺎﳊﺴﻨﺎﺕ ،ﻭﻗﺪ ﳜﻒ ﻣﻴـﺰﺍﻢ ﻓﻴﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻓﻴﻌﺬﺑﻮﻥ ﻓﻴﻬﺎ ﻣﺎ ﺷﺎﺀ ﺍﷲ ،ﰒ ﳜﺮﺟﻬﻢ ﺍﷲ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺴﺒﺐ ﻣﻮﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ .ﻓﺎﻟﻮﺍﺟـﺐ ﻋﻠـﻰ ﻛـﻞ ﻣﻜﻠﻒ ﺃﻥ ﳛﺬﺭ ﺳﻴﺌﺎﺕ ﺍﻟﻌﻤﻞ ،ﻭﺃﻥ ﻳﻠﺰﻡ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ؛ ﻷﻧﻪ ﻻ ﻳﺪﺭﻱ ﻣﱴ ﻳﻬﺠﻢ ﻋﻠﻴﻪ ﺍﻷﺟﻞ .ﻓﺎﳊﺰﻡ ﻛﻞ ﺍﳊـﺰﻡ ﺃﻥ ﻳﺄﺧـﺬ 18
ﺠ ِﺰﻱ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃﺳﺎﺅﻭﹾﺍ ِﺑﻤﺎ ﻋ ِﻤﻠﹸـﻮﹾﺍ ﺽ ِﻟﻴ ﺕ ﻭﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺴ ﻤﻮﺍ ِ ﻭﳎﺰﻳﻮﻥ ﺑﺄﻋﻤﺎﳍﻢ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﷲِ ﻣﺎ ﻓِﻲ ﺍﻟ ﺴﻨﻰ { .ﻭﻣﻦ ﻛﺬﺏ ﺑﺎﻟﺒﻌﺚ ﻛﻔﺮ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺯ ﻋ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﺃ ﹾﻥ ﻟﹶـ ﻦ ﺤ ﺴﻨﻮﹾﺍ ﺑِﺎﹾﻟ ﻱ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃ ﺣ ﺠ ِﺰ ﻭﻳ ﺴ ﲑ { . ﷲ ﻳ ِ ﻚ ﻋﻠﹶﻰ ﺍ ِ ﻳﺒ ﻌﺜﹲﻮﹾﺍ ﹸﻗ ﹾﻞ ﺑﻠﹶﻰ ﻭ ﺭﺑﻲ ﹶﻟﺘﺒ ﻌﹸﺜ ﻦ ﹸﺛ ﻢ ﹶﻟﺘﻨﺒ ﺆ ﱠﻥ ِﺑﻤﺎ ﻋ ِﻤ ﹾﻠﺘ ﻢ ﻭ ﹶﺫِﻟ ﺱ ﺸﺮِﻳ ﻦ ﻭ ﻣﻨ ِﺬﺭِﻳ ﻦ ِﻟﹶﺌﻠﱠﺎ ﻳﻜﹲﻮ ﹶﻥ ﻟِﻠﻨـﺎ ِ ﻭﺃﺭﺳﻞ ﺍﷲ ) (1ﲨﻴﻊ ﺍﻟﺮﺳﻞ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺭ ﺳﻠﹰﺎ ﻣﺒ ﺠ ﹲﺔ ﺑ ﻌ ﺪ ﺍﻟ ﺮ ﺳ ِﻞ { . ﷲ ﺣ ﻋﻠﹶﻰ ﺍ ِ ﻭﺃﻭﳍﻢ ﻧﻮﺡ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻭﺁﺧﺮﻫﻢ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ،(2)-ﻭﻫﻮ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠـﻰ ﺃﻥ ﲔ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻩ { . ﺡ ﻭﺍﻟﻨِﺒﻴ ﻚ ﹶﻛﻤﺎ ﹶﺃ ﻭ ﺣﻴﻨﺎ ِﺇﻟﹶﻰ ﻧﻮ ٍ ﺃﻭﳍﻢ ﻧﻮﺡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹶﺃ ﻭ ﺣﻴﻨﺎ ِﺇﹶﻟﻴ
ﺍﳌﺴﻠﻢ ﺑﺎﻟﻌﺰﳝﺔ ﻥ ﻭﳚﺎﻫﺪ ﻧﻔﺴﻪ ﺣﱴ ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺍﳊﻖ ،ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ= = ،ﺣﱴ ﺇﺫﺍ ﻫﺠﻢ ﻋﻠﻴﻪ ﺍﻷﺟﻞ ؛ ﺇﺫﺍ ﻫﻮ ﻋﻠﻰ ﺧﲑ ﻋﻤﻞ ،ﻭﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ؛ ﻓﻴﻔﻮﺯ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻨﺠﺎﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ . ﺱ ِﺇﻧﻲ ﺭﺳـﻮ ﹸﻝ ) (1ﻭﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻣﺮﺳﻞ ﺇﱃ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺸﲑﺍ ﻭﻧﺬِﻳﺮﺍ { ؛ ﻓﻬﻮ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻟﻴﺲ ﺑﻌﺪﻩ ﻧـﱯ .ﻭﻫﻜـﺬﺍ ﺱ ﺑ ِ ﷲ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﺎ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ِﺇﻟﱠﺎ ﻛﹶﺎﱠﻓ ﹰﺔ ﻟِﻠﻨﺎ ِ ﺍِ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ ﺃﺭﺳﻠﻮﺍ ﺇﱃ ﺃﳑﻬﻢ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ،ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ ﺁﺧﺮﻫﻢ ،ﻓﺄﻭﳍﻢ ﻧﻮﺡ ﺑﻌﺜﻪ ﳌﺎ ﻭﻗﻊ ﺍﻟﺸﺮﻙ ﰲ ﻗﻮﻣﻪ .ﻭﻗﺒﻠـﻪ ﺁﺩﻡ ﱐ ﺭﺳﻮﻝ ﻣﻜﻠﻒ ،ﺃﺭﺳﻠﻪ ﺍﷲ ﺇﱃ ﺫﺭﻳﺘﻪ ؛ ﻟﻴﻌﺒﺪﻭﺍ ﺍﷲ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺃﺑﻮﻫﻢ ﺁﺩﻡ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ .ﻭﺍﺳﺘﻤﺮﻭﺍ ﻋﻠـﻰ ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ،ﺣﱴ ﻭﻗﻊ ﺍﻟﺸﺮﻙ ﰲ ﻗﻮﻡ ﻧﻮﺡ ،ﻓﻠﻤﺎ ﻭﻗﻊ ﺍﻟﺸﺮﻙ ﰲ ﻗﻮﻡ ﻧﻮﺡ ؛ ﺃﺭﺳﻞ ﺍﷲ ﺇﻟﻴﻬﻢ ﻧﻮﺣـﺎ ـ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ،ﻭﻫﻮ ﺃﻭﻝ ﺍﻟﺮﺳﻞ ﺇﱃ ﺃﻫﻞ ﺍﻷﺭﺽ ﺑﻌﺪ ﻭﻗﻮﻉ ﺍﻟﺸﺮﻙ .ﻭﻛﻞ ﺃﻣﺔ ﺑﻌﺚ ﺍﷲ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻻ ؛ ﻓﻌﺎﺩ ﺃﺭﺳﻞ ﺍﷲ ﺇﻟﻴﻬﻢ ﻫﻮﺩﺍ ، ﰒ ﺃﺭﺳﻞ ﺍﷲ ﺻﺎﳊﺎ ﺇﱃ ﻗﻮﻣﻪ ﲦﻮﺩ ،ﰒ ﺃﺭﺳﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻃﺎ ﻭﺷﻌﻴﺒﺎ ﻭﻫﺎﺭﻭﻥ ﻭﻋﻴﺴﻰ ﻭﺃﻳﻮﺏ ﻭﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ،ﰒ ﺧﺘﻤﻮﺍ ﲟﺤﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ . ) (2ﰒ ﺧﺘﻤﻮﺍ ﲟﺤﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ،ﻭﻫﻮ ﺧﺎﲤﻬﻢ ﻭﺁﺧﺮﻫﻢ ﻭﺃﻓﻀﻠﻬﻢ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻗـﺎﻝ ﺗﻌـﺎﱃ } : ﺠ ﹲﺔ ﺑ ﻌ ﺪ ﺍﻟ ﺮ ﺳ ِﻞ { ،ﻓﻘﻮﻟﻪ ﻣﺒﺸﺮﻳﻦ :ﻳﻌﲏ :ﻳﺒﺸﺮﻭﻥ ﻣﻦ ﺃﻃـﺎﻋﻬﻢ ﺑﺎﳉﻨـﺔ ، ﷲ ﺣ ﺱ ﻋﻠﹶﻰ ﺍ ِ ﺸﺮِﻳ ﻦ ﻭ ﻣﻨ ِﺬﺭِﻳ ﻦ ِﻟﹶﺌﻠﱠﺎ ﻳﻜﹸﻮ ﹶﻥ ﻟِﻠﻨﺎ ِ ﺭ ﺳﻠﹰﺎ ﻣﺒ ﻭﻣﻨﺬﺭﻳﻦ :ﻳﻌﲏ ﻳﻨﺬﺭﻭﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻭﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﺇﺫﺍ ﺧﺎﻟﻔﻮﺍ ﺃﻣﺮ ﺍﷲ .ﻭﻫﻜﺬﺍ ﳏﻤـﺪ -ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﷲ ِﺑِﺈ ﹾﺫِﻧ ِﻪ ﻭ ِﺳﺮﺍﺟﺎ ﻣـِﻨﲑﺍ ﺸﺮﺍ ﻭﻧﺬِﻳﺮﺍ ـ ﻭﺩﺍ ِﻋﻴﺎ ِﺇﻟﹶﻰ ﺍ ِ ﻭﺳﻠﱠﻢ-ﺃﺭﺳﻠﻪ ﺍﷲ ﺑﺸﲑﺍ= =ﻭﻧﺬﻳﺮﺍ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ﺷﺎ ِﻫﺪﺍ ﻭ ﻣﺒ ﲔ { .ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻣـﻢ ﺍﺗﺒـﺎﻉ ﷲ ﻭﺧﺎﺗ ﻢ ﺍﻟﻨِﺒﻴ ﺤ ﻤ ﺪ ﹶﺃﺑﺎ ﹶﺃ ﺣ ٍﺪ ﻣﻦ ﺭﺟﺎِﻟ ﹸﻜ ﻢ ﻭﹶﻟﻜِﻦ ﺭﺳﻮ ﹶﻝ ﺍ ِ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﺭﺳﻠﻬﻢ .ﻓﻜﻞ ﺃﻣﺔ ﳚﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺘﺒﻊ ﺭﺳﻮﳍﺎ ،ﻭﺗﻨﻘﺎﺩ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﳍﺪﻯ .ﻭﻗﺪ ﻭﻋﺪﻫﺎ ﺍﷲ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﲔ { ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﺖ ِﺑ ﻤ ﺆﻣِﻨ ﺻ ﺱ ﻭﹶﻟ ﻮ ﺣ ﺮ ،ﻭﺃﻛﺜﺮ ﺍﳋﻠﻖ ﻗﺪ ﻋﺼﻮﺍ ﺭﺳﻠﻬﻢ ﻭﺧﺎﻟﻔﻮﺍ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﺍﻟﻨﺎ ِ ﺸﻜﹸﻮ ﺭ{ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﻱ ﺍﻟ ﷲ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻗﻠِﻴﻞ ﻣ ﻦ ِﻋﺒﺎ ِﺩ ﻀﻠﱡﻮ ﻙ ﻋ ﻦ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺽ ﻳ ِ } :ﻭِﺇ ﹾﻥ ﺗ ِﻄ ﻊ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﲔ{. ﺲ ﹶﻇﻨ ﻪ ِﺇﻟﱠﺎ ﹶﻓﺮِﻳﻘﹰﺎ ﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﻕ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺇﺑﻠِﻴ ﺻ ﺪ
19
ﻭﻛﻞ ﺃﻣﺔ ﺑﻌﺚ ﺍﷲ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻻ ﻣﻦ ﻧﻮﺡ ﺇﱃ ﳏﻤﺪ ﻳﺄﻣﺮﻫﻢ ) (1ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﻟﻄﺎﻏﻮﺕ) . (2ﻭﺍﻟﺪﻟﻴﻞ ﺕ { ﻭﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻰ ﲨﻴـﻊ ﺍﻟﻌﺒـﺎﺩ ﷲ ﻭﺍ ﺟﺘِﻨﺒﻮﹾﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺑ ﻌﹾﺜﻨﺎ ﻓِﻲ ﹸﻛ ﱢﻞ ﹸﺃ ﻣ ٍﺔ ﺭﺳﻮﻟﹰﺎ ﹶﺃ ِﻥ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ .ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ـ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ـ ﻣﻌﲎ ﺍﻟﻄﺎﻏﻮﺕ ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ ﻣﻦ ﻣﻌﺒﻮﺩ ﺃﻭ ﻣﺘﺒﻮﻉ ﺃﻭ ﻣﻄﺎﻉ ،ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﻛﺜﲑﻭﻥ ،ﻭﺭﺅﻭﺳﻬﻢ ﲬﺴﺔ :ﺇﺑﻠﻴﺲ ـ ﻟﻌﻨﻪ ﺍﷲ ـ ،ﻭﻣﻦ ﻋﺒﺪ ﻭﻫﻮ ﺭﺍﺽ ،ﻭﻣﻦ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﺓ ﻧﻔﺴﻪ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﺷﻴﺌﺎ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ،ﻭﻣﻦ ﺣﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } : ﻚ ﺑِـﺎﹾﻟ ﻌ ﺮ ﻭ ِﺓ ﺍﻟﹾـ ﻮﹾﺛﻘﹶﻰ ﻟﹶـﺎ ﺴ ﷲ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﺳﺘ ﻤ ﺕ ﻭﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِ ﻟﹶﺎ ِﺇ ﹾﻛﺮﺍ ﻩ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ﻗﹶﺪ ﺗﺒﻴ ﻦ ﺍﻟ ﺮ ﺷ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻐ ﻲ ﹶﻓﻤﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ ﷲ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻢ { . ﺍﻧ ِﻔﺼﺎ ﻡ ﹶﻟﻬﺎ ﻭﺍ ُ ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﰲ ﺍﳊﺪﻳﺚ " :ﺭﺃﺱ ﺍﻷﻣﺮ) (3ﺍﻹﺳﻼﻡ ،ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ ،ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ " .ﻭﺍﷲ ﺃﻋﻠﻢ).(1 ) (1ﻭﻛﻞ ﺭﺳﻮﻝ ﻳﺪﻋﻮ ﺃﻣﺘﻪ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﻃﺎﻋﺘﻪ ﻭﺗﺮﻙ ﺍﻟﺸﺮﻙ ﺑﻪ ﻭﻣﻌﺼﻴﺘﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺑ ﻌﹾﺜﻨﺎ ﻓِﻲ ﹸﻛ ﱢﻞ ﹸﺃ ﻣ ٍﺔ ﺭﺳـﻮﻟﹰﺎ ﹶﺃ ِﻥ ﺕ { ،ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻳﻌﲏ :ﺃﻃﻴﻌﻮﻩ ﻭﻭﺣﺪﻭﻩ ﻭﺍﺳﺘﻘﻴﻤﻮﺍ ﻋﻠﻰ ﺩﻳﻨﻪ ،ﻭﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﺎﻏﻮﺕ . ﷲ ﻭﺍ ﺟﺘِﻨﺒﻮﹾﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ) (2ﻭﺍﻟﻄﺎﻏﻮﺕ :ﻫﻮ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻫﻮ ﺭﺍﺽ ،ﻭﻛﻞ ﻣﻦ ﺣﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ،ﺃﻭ ﺩﻋﺎ ﺇﱃ ﺫﻟﻚ .ﻭﺍﻟﻄﺎﻏﻮﺕ :ﻫـﻮ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺍﳊﺪ ﺇﻣﺎ ﺑﺸﺮﻛﻪ ﻭﻛﻔﺮﻩ ،ﻭﺇﻣﺎ ﺑﺪﻋﻮﺗﻪ ﺇﱃ ﺫﻟﻚ ،ﻭﺷﺮﻫﻢ ﻭﺭﺃﺳﻬﻢ ﺇﺑﻠﻴﺲ ـ ﻟﻌﻨﻪ ﺍﷲ ـ .ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﻦ ﺩﻋـﺎ ﺇﱃ ﻋﺒﺎﺩﺓ ﻧﻔﺴﻪ ،ﺃﻭ ﺭﺿﻲ ﺃﻥ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﻛﻔﺮﻋﻮﻥ ﻭﺍﻟﻨﻤﺮﻭﺩ ،ﺃﻭ ﺍﺩﻋﻰ ﺷﻴﺌﺎ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ؛ ﻛﺎﻟﻜﻬﻨﺔ ﻭﺍﻟﻌﺮﺍﻓﲔ ﻭﺍﻟـﺴﺤﺮﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﰲ ﺍﻹﺳﻼﻡ .ﻭﻛﺬﻟﻚ ﻣﻦ ﺣﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﺘﻌﻤﺪﺍ ،ﻓﻬﺆﻻﺀ ﺭﺅﻭﺱ ﺍﻟﻄﻮﺍﻏﻴﺖ .ﻭﻛﻞ ﻣﻦ ﺟﺎﻭﺯ ﺍﳊﺪ ،ﻭﺧﺮﺝ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ؛ ﻳﺴﻤﻰ ﻃﺎﻏﻮﺕ .ﻗﺎﻝ ﺗﻌﺎﱃ ﻙ } ﻟﹶﺎ ِﺇ ﹾﻛﺮﺍ ﻩ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ﻗﹶﺪ ﺗﺒﻴ ﻦ ﺍﻟ ﺮ ﺷ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻐ ﻲ { ؛ ﻓﺎﻟﺮﺷﺪ :ﺍﻹﺳﻼﻡ ﻭﻣﺎ ﺟﺎﺀ ﺑـﻪ ﻚ ﺴ ﷲ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﺳﺘﻤـ ﺕ ﻭﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ،-ﻭﺍﻟﻐﻲ :ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﻭﺍﻟﻀﻼﻝ .ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓﻤﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ ﷲ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻢ { .ﻓﻴﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ :ﻳﻌﲏ ﻳﺘﱪﺃ ﻣﻨﻪ ،ﻭﻳﻌﺘﻘﺪ ﺑﻄﻼﻧﻪ ،ﻓﻴﺘﱪﺃ ﻣـﻦ ﺍﻟـﺸﺮﻙ } ، ﺑِﺎﹾﻟ ﻌ ﺮ ﻭ ِﺓ ﺍﹾﻟ ﻮﹾﺛﻘﹶﻰ ﻟﹶﺎ ﺍﻧ ِﻔﺼﺎ ﻡ ﹶﻟﻬﺎ ﻭﺍ ُ ﷲ { :ﻳﻌﲏ ﻳﺼﺪﻕ ﺃﻥ ﺍﷲ ﻣﻌﺒﻮﺩﻩ ،ﻭﺇﳍﻪ ﺍﳊﻖ ،ﻭﻳﺆﻣﻦ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻭﲟﺤﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻭﻳﻨﻘﺎﺩ ﻟـﺬﻟﻚ . ﻭﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِ ﻚ { :ﻳﻌﲏ :ﺍﺳﺘﻌﺼﻢ } ،ﺑِﺎﹾﻟ ﻌ ﺮ ﻭ ِﺓ ﺍﹾﻟ ﻮﹾﺛﻘﹶﻰ { :ﻭﻫﻲ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ؛ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴـﺪ ، ﺴ ﻫﺬﺍ ﻫﻮ ﺍﳌﺆﻣﻦ .ﰒ ﻗﺎﻝ } :ﹶﻓ ﹶﻘ ِﺪ ﺍ ﺳﺘ ﻤ ﻳﻌﲏ :ﻓﻘﺪ ﺍﺳﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﱵ ﻻ ﺍﻧﻘﻄﺎﻉ ﳍﺎ ،ﺑﻞ ﻣﻦ ﺍﺳﺘﻤﺴﻚ ﺎ ﺻﺎﺩﻗﺎ ﻭﺍﺳﺘﻘﺎﻡ ﻋﻠﻴﻬﺎ ،ﻭﺻﻞ ﺇﱃ ﺍﳉﻨﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ ؛ ﻷﻥ ﳍـﺎ ﺣﻘﻮﻗﺎ ،ﻭﻫﻲ :ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﻃﺎﻋﺘﻪ ،ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ .ﻭﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻫﻮ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ،ﻭﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﺇﱃ ﲨﻴﻊ ﺃﻫﻞ ﺍﻷﺭﺽ ،ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻓﻴﺠﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﻃﺎﻋﺘﻪ ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ ،ﻭﻻ= =ﳚﻮﺯ ﻷﺣﺪ ﺍﳋﺮﻭﺝ ﻋﻨﻬﺎ ﺱ ِﺇﻧـﻲ .ﻭﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﺍﳌﺎﺿﻴﺔ ﻛﻠﻬﺎ ﻧﺴﺨﺖ ﺑﺸﺮﻳﻌﺘﻪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬـﺎ ﺍﻟﻨـﺎ ﻚ ﺼﺮﻭ ﻩ ﻭﺍﺗﺒﻌﻮﹾﺍ ﺍﻟﻨﻮ ﺭ ﺍﱠﻟﺬِﻱ ﹸﺃﻧ ِﺰ ﹶﻝ ﻣ ﻌ ﻪ ﺃﹸﻭﹶﻟﺌِـ ﷲ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﺎ { ﺍﻵﻳﺔ .ﻭﻗﺎﻝ ﻗﺒﻠﻬﺎ ﺳﺒﺤﺎﻧﻪ } :ﻓﹶﺎﱠﻟﺬِﻳ ﻦ َﺁﻣﻨﻮﹾﺍ ِﺑ ِﻪ ﻭ ﻋ ﺰﺭﻭ ﻩ ﻭﻧ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺏ ﻓﹶﺎﻟﻨﺎ ﺭ ﻣ ﻮ ِﻋ ﺪ ﻩ { ،ﻭﻗﺎﻝ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﰲ ﺍﳊﺪﻳﺚ ﻫ ﻢ ﺍﹾﻟ ﻤ ﹾﻔِﻠﺤﻮ ﹶﻥ { .ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻣﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ِﺑ ِﻪ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺣﺰﺍ ِ ﺖ ﺑـﻪ ﺇﻻ ﻱ ﻭﻻ ﻧﺼﺮﺍﱐ ﰒ ﳝﻮﺕ ﻭﱂ ﻳﺆﻣ ﻦ ﺑﺎﻟﺬﻱ ﺃﺭﺳِـ ﹾﻠ ﺍﻟﺼﺤﻴﺢ " :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ؛ ﻻ ﻳﺴﻤﻊ ﰊ ﺃﺣ ﺪ ﻣِﻦ ﻫﺬﻩ ﺍﻷﻣ ِﺔ ﻳﻬﻮﺩ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ " ] ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ [ .ﻭﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺫﻟﻚ ﻛﺜﲑﺓ .ﻭﻗﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ـ ﺭﲪﻬﻢ ﺍﷲ ـ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺴﻊ ﺃﺣﺪﺍ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ،-ﻭﺃﻥ ﻣﻦ ﺍﻋﺘﻘﺪ ﺫﻟﻚ ؛ ﻓﻬـﻮ ﻛـﺎﻓﺮﻛﻔﺮﺍ ﺃﻛﱪ ﳐﺮﺟﺎ ﻣﻦ ﺍﳌﻠﺔ .ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ . ) (3ﻭﰲ ﺍﳊﺪﻳﺚ " ﺭﺃﺱ ﺍﻷﻣﺮ ﺍﻹﺳﻼﻡ ،ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ ،ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ " .ﻓﻌﻠﻰ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﺃﻥ ﻳﻮﺣـﺪﻭﺍ ﺍﷲ ،ﻭﻳﻌﺒﺪﻭﻩ ﺩﻭﻥ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ،ﻭﺃﻥ ﻳﻜﻔﺮﻭﺍ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﻨﻜﺮﻭﺍ ﻋﺒﺎﺩﺗﻪ ،ﻭﻳﻠﺘﺰﻣﻮﺍ ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ ـ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ـ ،ﻭﺗﻌﻈﻴﻢ ﺃﻣﺮﻩ ﻭﻴﻪ .ﻭ " ﺭﺃﺱ ﺍﻷﻣﺮ " :ﻳﻌﲏ ﺭﺃﺱ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻹﺳﻼﻡ ،ﻳﻌﲏ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ . ﻓﻤﻦ ﺍﻟﺘﺰﻡ ﺎ ﺩﺧﻞ ﺍﻹﺳﻼﻡ .ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ :ﻭﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ،ﻭﻫﻲ ﺃﻋﻈﻢ ﺍﻷﺭﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ ،ﰒ ﻳﻠﻲ ﺫﻟﻚ ﺍﻟﺰﻛـﺎﺓ، 20
ﻭﺍﻟﺼﻴﺎﻡ ،ﻭﺍﳊﺞ ،ﻭﺑﻘﻴﺔ ﺃﻭﺍﻣﺮ ﺍﷲ " .ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ " ؛ ﻷﻥ ﺑﻪ ﺻﻴﺎﻧﺔ ﺍﻟﺪﻳﻦ ﻭﲪﺎﻳﺘﻪ ،ﻭﺑﻪ ﺩﻋـﻮﺓ ﺍﻟﻨـﺎﺱ ﺇﱃ ﺩﻳﻦ ﺍﷲ ﻭﺇﻟﺰﺍﻣﻬﻢ ﺑﺎﳊﻖ .ﻓﻬﻮ ﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ـ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﺗﻀﻤﻨﻪ ﻣﻦ ﲪﺎﻳﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳊﻖ .ﻭﺍﷲ ﺃﻋﻠﻢ .
)(3
أ >? @ Aا>= ،ول إ 9رة ) (Wordا PQ LRأ 2ا اNOي K>Lا>= واGن ا> =I ،اFG3Hء C #D
م اN 15 Sدي ا1426 34هـ. 21
وُ= .; < 6ا8ورد 8ا! 678- 9أ $ا ا4ي 9ا www.ajurry.2ya.com
1
ُل).(1 ُ ا ُ
ﺐ ﻋﻠﹶﻴﻨﺎ ﺗﻌﱡﻠ ﻢ ﺃﺭﺑ ِﻊ ﻣﺴﺎﺋ ﹶﻞ):(2 ﺠ ﷲ ﺃﻧﻪ ﻳ ِ ﻚﺍ ُ ﺍ ﻋﹶﻠ ﻢ ﺭ ِﺣ ﻤ ﷲ ...، )ﺍﻷﻭﱃ ( :ﺍﻟﻌِﻠ ﻢ ) ، (3ﻭﻫﻮ ﻣﻌﺮﻓ ﹸﺔ ﺍ ِ ﻭﻣﻌﺮﻓﺔ ﻧﺒﻴﻪ) ،(4ﻭﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺩﻟﺔ. )ﺍﻟﺜﺎﻧﻴﺔ( :ﺍﻟﻌﻤﻞ ﺑﻪ).(5
) (1ﻫﺬﻩ ﺭﺳﺎﻟﺔ ﻣﻬﻤﺔ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻟﻔﻬﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳊﻨﺒﻠﻲ ﺍﻹﻣـﺎﻡ ﺍﳌﺸﻬﻮﺭ ﺍﺪﺩ ﻟِﻤﺎ ﺍﻧﺪﺭﺱ ﻣﻦ ﻣﻌﺎﱂ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ـ ﺭﲪﻪ ﺍﷲ ﻭﺃﻛﺮﻡ ﻣﺜﻮﺍﻩ ـ . ﻭﻗﺪ ﻛﺎﻥ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﻠﻘﻦ ﺍﻟﻄﻠﺒﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻟﻴﺪﺭﺳﻮﻫﺎ ﻭﳛﻔﻈﻮﻫﺎ ،ﻭﻟﺘﺴﺘﻘﺮ ﰲ ﻗﻠﻮﻢ ﻟﻜﻮﺎ ﻗﺎﻋﺪﺓ ﰲ ﺍﻟﻌﻘﻴﺪﺓ . ﻭﻛﺎﻧﺖ ﻭﻓﺎﺗﻪ ﺳﻨﺔ ﺳﺖ ﻭﻣﺎﺋﺘﲔ ﻭﺃﻟﻒ ﻣﻦ ﺍﳍﺠﺮﺓ .ﻭﻛﺎﻥ ﻣﻮﻟﺪﻩ ﺳﻨﺔ ﲬﺲ ﻋﺸﺮﺓ ﻭﻣﺎﺋﺔ ﻭﺃﻟﻒ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻓﻘﺪ ﻋﻤـﺮ ﺇﺣـﺪﻯ ﻭﺗﺴﻌﲔ ﺳﻨﺔ .ﻭﻗﺪ ﻛﺎﻥ ﻋﻤﺮﺍ ﻣﻠﻴﺌﺎ ﺑﺎﳋﲑ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺫﻟﻚ .ﻭﻗﺪ ﺃﻧﻘﺬ ﺍﷲ ﺑﻪ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ ﰲ ﺯﻣﺎﻧﻪ ﰲ ﻫﺬﻩ ﺍﳉﺰﻳﺮﺓ ،ﻭﺍﻧﺘﺸﺮﺕ ﺩﻋﻮﺗﻪ ﰲ ﻏﲑ ﺍﳉﺰﻳﺮﺓ ﻣﻦ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳍﻨﺪ ﻭﻏﲑﻫﺎ ،ﺑﺴﺒﺐ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﻋﻨـﻪ ﺍﻟﻌﻠﻢ ﻭﺍﻧﺘﻘﻠﻮﺍ ﺇﱃ ﺗﻠﻚ ﺍﻟﺒﻠﺪﺍﻥ ﻭﺍﻟﺪﻭﻝ ،ﻭﺑﺴﺒﺐ ﺍﳌﻜﺎﺗﻴﺐ ﻭﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺍﻧﺘﺸﺮﺕ ﻣﻨﻪ ـ ﺭﲪﻪ ﺍﷲ ـ ﻭﻣﻦ ﺃﺗﺒﺎﻋﻪ ﻭﺃﻧﺼﺎﺭﻩ ﻭﺍﻟﺪﻋﺎﺓ ﺍﻟﺘﺎﺑﻌﲔ ﻟﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ . ) (2ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﳚﺐ ﺃﻥ ﻳﺘﻌﻠﻤﻬﺎ ﺍﳌﺆﻣﻦ ﻭﺍﳌﺆﻣﻨﺔ ﺻﻐﺎﺭﺍ ﻭﻛﺒﺎﺭﹰﺍ. ) (3ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻌﻠﻢ ﻭﻳﺘﺒﺼﺮ ﺣﱴ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﻴﻨﺔ ،ﻭﻳﻌﺮﻑ ﺩﻳﻦ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻦ ﺃﺟﻠﻪ .ﻭﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻫـﻮ ﻣﻌﺮﻓـﺔ ﺍﷲ ، ﻭﻣﻌﺮﻓﺔ ﻧﺒﻴﻪ ،ﻭﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺩﻟﺔ ؛ ﻓﻬﺬﺍ ﺃﻭﻝ ﺷﻲﺀ :ﺃﻥ ﻳﺘﺒﺼﺮ ﺍﻟﻌﺒﺪ ؛ ﻣﻦ ﻫﻮ ﺭﺑﻪ ؟ ﻓﻴﻌﺮﻑ ﺃﻥ ﺭﺑﻪ ﺍﳋﺎﻟﻖ ﺍﻟﺬﻱ ﺧﻠﻘـﻪ ، ﻭﺭﺯﻗﻪ ،ﻭﺃﺳﺪﻯ ﺇﻟﻴﻪ ﺍﻟﻨﻌﻢ ،ﻭﺧﻠﻖ ﻣﻦ ﻗﺒﻠﻪ ،ﻭﳜﻠﻖ ﻣﻦ ﺑﻌﺪﻩ ،ﻫﻮ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺃﻧﻪ ﺍﻹﻟﻪ ﺍﳊﻖ ﺍﳌﻌﺒﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒـﺎﺩﺓ ﺳﻮﺍﻩ ﺃﺑﺪﺍ .ﻻ ﻣﻠﻚ ﻣﻘﺮﺏ ،ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ ،ﻭﻻ ﺟﻦ ،ﻭﻻ ﺇﻧﺲ ،ﻭﻻ ﺻﻨﻢ ،ﻭﻻ ﻏﲑ ﺫﻟﻚ. ﺑﻞ ﺍﻟﻌﺒﺎﺩﺓ ﺣﻖ ﷲ ﻭﺣﺪﻩ ،ﻓﻬﻮ ﺍﳌﻌﺒﻮﺩ ﲝﻖ ،ﻭﻫﻮ ﺍﳌﺴﺘﺤﻖ ﺑﺄﻥ ﻳﻌﺒﺪ ،ﻭﻫﻮ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﻫﻮ ﺭﺑﻚ ﻭﺧﺎﻟﻘـﻚ ﻭﺇﳍـﻚ ﺍﳊـﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . ﻓﺘﻌﺮﻑ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﻭﻫﻲ ﺃﻥ ﺗﻌﺮﻑ ﺭﺑﻚ ﻭﻧﺒﻴﻚ ﻭﺩﻳﻨﻚ ﺑﺎﻷﺩﻟﺔ ـ ﻗﺎﻝ ﺍﷲ ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ـ ﻻ ﺑﺎﻟﺮﺃﻱ ﻭﻻ ﺑﻘﻮﻝ ﻓـﻼﻥ ، ﺑﻞ ﺑﺎﻷﺩﻟﺔ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ،ﻭﺫﻟﻚ ﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺃﻧﺖ = ﺲ ﺇﻟﱠﺎ ِﻟﻴ ﻌﺒـﺪﻭ ِﻥ { . ﳉ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖﺍِ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺪﺧﻮﻝ ﻓﻴﻪ ،ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ .ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﻠﹶ ﹾﻘ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﷲ ﻭﺗﺮﻙ ﳏﺎﺭﻣﻪ .ﻫﺬﻩ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺧﻠﻖ ﺍﻟﻨﺎﺱ ﻷﺟﻠﻬﺎ ﻭﺃﻣـﺮ ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ { ﻳﻌﲏ ﺍﻋﺒﺪﻭﻩ ﺑﻄﺎﻋﺔ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ،ﻭﺇﺳﻼﻡ ﺍﻟﻮﺟﻪ ﻟﻪ ﻭﲣﺼﻴـﺼﻪ ﺍﷲ ﺎ ﺍﻟﻨﺎﺱ ﰲ ﻗﻮﻟﻪ } :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . ) (4ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﻌﺮﻑ ﻧﺒﻴﻚ ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪﺍﳌﻄﻠﺐ ﺍﳍﺎﴰﻲ ﺍﻟﻘﺮﺷﻲ ﺍﳌﻜﻲ ﰒ ﺍﳌﺪﱐ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ـ ﻓﺘﻌﺮﻑ ﺃﻧﻪ ﻧﺒﻴﻚ ﻭﺃﻥ ﺍﷲ ﺃﺭﺳﻠﻪ ﺇﻟﻴﻚ ﺑﺪﻳﻦ ﺍﳊﻖ ﻳﻌﻠﻤﻚ ﻭﻳﺮﺷﺪﻙ ﻓﺘﺆﻣﻦ ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﺣﻘﺎ ﻭﺃﻥ ﺍﷲ ﺃﺭﺳﻠﻪ ﻟﻠﻌﺎﳌﲔ ﲨﻴﻌﺎ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻭﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺍﺗﺒﺎﻋﻪ ،ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﻣﻨﻬﺎﺟﻪ .ﻭﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﻫﺬﺍ ﰲ ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ . )(5
ﺃﻱ ﺃﻥ ﺗﻌﻤﻞ ﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻦ ﺻﻼﺓ ﻭﺻﻮﻡ ﻭﺟﻬﺎﺩ ﻭﺣﺞ ﻭﺇﳝﺎﻥ ﻭﺗﻘﻮﻯ ﻓﺘﻌﻤﻞ ﺑﺎﻹﺳﻼﻡ ؛ ﻷﻧﻚ ﳐﻠﻮﻕ ﻟﻪ ،ﻭﳐﻠﻮﻕ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ؛
ﻓﻌﻠﻴﻚ ﺃ ﻥ ﺗﻌﻠﻢ ﻭﺗﻌﻤﻞ ﺑﻪ ﻓﺘﻌﺒﺪ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﲢﺞ ﺍﻟﺒﻴـﺖ ،ﻭﺗـﺆﻣﻦ ﺑـﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ﻭﻛﺘﺒﻪ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ،ﻭﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺗـﱪ ﻭﺍﻟـﺪﻳﻚ ،ﻭﺗـﺼﻞ 2
)ﺍﻟﺜﺎﻟﺜﺔ( :ﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ).(1 )ﺍﻟﺮﺍﺑﻌﺔ( :ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﻓﻴﻪ).(2
ﺴ ٍﺮ ـ ِﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ﻦ َﺁ ﻣﻨـﻮﹾﺍ ﻭ ﻋ ِﻤﻠﹸـﻮﹾﺍ ﺼ ِﺮ ـ ِﺇ ﱠﻥ ﺍﹾﻟِﺈﻧﺴﺎ ﹶﻥ ﹶﻟ ِﻔ ﻲ ﺧ ﻭﺍﻟﺪﻟﻴﻞ) (3ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ } :ﻭﺍﹾﻟ ﻌ ﺼﺒ ِﺮ { . ﺻﻮﺍ ﺑِﺎﻟ ﺤ ﻖ ﻭﺗﻮﺍ ﺻﻮﺍ ﺑِﺎﹾﻟ ﺕ ﻭﺗﻮﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ) (1ـ-ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :-ﻟﻮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺣﺠﺔ ﻋﻠﻰ ﺧﻠﻘﻪ ﺇﻻ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻜﻔﺘﻬﻢ). (2 ﺍﻷﺭﺣﺎﻡ ،ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻓﺘﻌﻤﻞ ﲟﺎ ﺃﻣﺮﻙ ﺍﷲ ﺑﻪ ،ﻭﺗﻨﺘﻬﻲ ﻋﻤﺎ ﺎﻙ ﺍﷲ ﻋﻨﻪ ،ﻭﺗﺘﺮﻙ ﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﺃﻧـﺖ ﻣﻨـﻬﻲ ﻋﻨـﻬﺎ ،ﻭﺗﻔﻌـﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺃﻧﺖ ﻣﺄﻣﻮﺭ ﺎ . ) (1ﺃﻱ ﺃﻥ ﺗﺪﻋﻮ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻓﺘﻨﺼﺢ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﻳﺴﺘﻘﻴﻤﻮﺍ ﻋﻠﻴﻪ ،ﻭﺗﺮﺷﺪﻫﻢ ﻭﺗﺄﻣﺮﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﺎﻫﻢ ﻋﻦ ﺍﳌﻨﻜﺮ .ﻫـﺬﻩ ﻫـﻲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺩﻳﻦ ﺍﻹﺳﻼﻡ .ﻓﻌﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﺪﻋﻮ ﺇﱃ ﺍﷲ ﺣﺴﺐ ﻃﺎﻗﺘﻪ ﻭﻋﻠﻤﻪ .ﻓﻜﻞ ﻭﺍﺣﺪ ـ ﺭﺟﻞ ﺃﻭ ﺍﻣﺮﺃﺓ ـ ﻋﻠﻴﻪ ﻗﺴﻂ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﻨﺼﻴﺤﺔ .ﻭﺃﻥ ﻳﺪﻋﻮ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬـﺎ ،ﻭﺇﱃ ﺍﻟﺰﻛـﺎﺓ ﻭﺃﺩﺍﺋﻬﺎ ،ﻭﺇﱃ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻣﻊ ﺍﻻﺳﺘﻄﺎﻋﺔ ،ﻭﺇﱃ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ،ﻭﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ ﻛﻠﻬﺎ. ) (2ﺃﻱ ﻳﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻓﻘﺪ ﳛﺼﻞ ﻟﻺﻧﺴﺎﻥ ﺃﺫﻯ ،ﻗﺪ ﻳﺘﻌﺐ ﻣﻦ ﺍﳌﺪﻋﻮ ﺃﻭ ﻏـﲑﻩ ،ﻣـﻦ ﺃﻫﻠـﻪ ﺃﻭ ﻏﲑﻫـﻢ ، ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﺼﱪ ﻭﺍﺣﺘﺴﺎﺏ ﺍﻷﺟﺮ ﻋﻨﺪ ﺍﷲ .ﻓﺎﳌﺆﻣﻦ ﻳﺼﱪ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﺑﺎﷲ ،ﻭﻳﺼﱪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﲟﺎ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﺗﺮﻙ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﻳﺼﱪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﻭﺍﻟﺘﻌﻠﻴﻢ ،ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ .ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺼﱪ ﰲ ﻫﺬﻩ ﺍﻷﻣـﻮﺭ ﻛﻠـﻬﺎ . ﻓﺎﻟﺪﻳﻦ ﻛﻠﻪ ﳛﺘﺎﺝ ﺇﱃ ﺻﱪ .ﺻﱪ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﺻﱪ ﻋﻠﻰ ﺃﻥ ﺗﺼﻠﻲ ،ﻭﺗﺰﻛﻲ ،ﻭﺗﺼﻮﻡ ،ﻭﲢﺪ ،ﻭﺗـﺄﻣﺮ ﺑـﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺻﱪ ﻋﻦ ﺍﶈﺎﺭﻡ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻓﺘﺤﺬﺭ ﻣﻦ ﻗﺮﺎ .ﻓﺎﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﻳﺼﱪ ؛ ﻭﻗﻊ ﻓﻴﻤﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ ،ﺃﻭ ﺗـﺮﻙ ﻣـﺎ ﻚ ﺤ ﹾﻜ ِﻢ ﺭﺑـ ﺻِﺒ ﺮ ِﻟ ﺻﺒ ﺮ ﺃﻭﻟﹸﻮ ﺍﹾﻟ ﻌ ﺰ ِﻡ ِﻣ ﻦ ﺍﻟ ﺮ ﺳ ِﻞ { .ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﺍ ﺻِﺒ ﺮ ﹶﻛﻤﺎ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻴﻪ .ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ } :ﻓﹶﺎ ﺏ{. ﷲ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧﻤﺎ ﻳ ﻮﻓﱠﻰ ﺍﻟﺼﺎِﺑﺮﻭ ﹶﻥ ﹶﺃ ﺟ ﺮ ﻫ ﻢ ِﺑ ﻐﻴ ِﺮ ﺣِـﺴﺎ ٍ ﺻﺒ ﺮ ﻙ ِﺇﱠﻟﺎ ﺑِﺎ ِ ﺻِﺒ ﺮ ﻭﻣﺎ ﻚ ِﺑﹶﺄ ﻋﻴِﻨﻨﺎ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺍ ﹶﻓِﺈﻧ ﷲ ﻣ ﻊ ﺍﻟﺼﺎِﺑﺮِﻳ ﻦ { .ﻳﻌﲏ ﺍﺻﱪﻭﺍ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ،ﻭﺗﺮﻙ ﻣﻌﺼﻴﺘﻪ .ﻭﺍﺣﺬﺭﻭﺍ ﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ﻭﺍﺭﺗﻜﺎﺏ ﻴﻪ ﺻِﺒ ﺮ ﺇ ﱠﻥ ﺍ َ ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺍ . )(3
ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻷﺭﺑﻊ :ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳊﺠﺔ ﳍﺬﻩ ﺍﻷﻣﻮﺭ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺪﻳﻦ ﻛﻠﻪ .ﻓﺎﻟﺪﻳﻦ ﻛﻠـﻪ
ﺇﳝﺎﻥ ﻭﻋﻤﻞ ﻭﺩﻋﻮﺓ ﻭﺻﱪ .ﺇﳝﺎﻥ ﺑﺎﳊﻖ ﻭﻋﻤﻞ ﺑﻪ ﻭﺩﻋﻮﺓ ﺇﻟﻴﻪ ﻭﺻﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﻓﻴﻪ ،ﻭﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﰲ ﺧﺴﺎﺭﺓ } ِﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨـﻮﹾﺍ ﺕ { ﺍﻵﻳﺔ :ﺃﻱ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ،ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ ،ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﻟﺼﱪ ،ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺮﺍﲝﻮﻥ ،ﻭﻫﻢ ﻭ ﻋ ِﻤﻠﹸﻮﹾﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ ﺼ ِﺮ { ﻭﻫﻮ ﺍﻟﺼﺎﺩﻕ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺇﻥ ﱂ ﻳﻘﺴﻢ ،ﻭﻟﻜﻦ ﺃﻗﺴﻢ ﻟﺘﺄﻛﻴﺪ ﺍﳌﻘـﺎﻡ . ﺍﻟﺴﻌﺪﺍﺀ .ﻭﻗﺪ ﺃﻗﺴﻢ ﺍﷲ ﻋﻠﻰ ﻫﺬﺍ ﺑﻘﻮﻟﻪ } :ﻭﺍﹾﻟ ﻌ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﺴﻢ ﲟﺎ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ،ﻓﻼ ﺃﺣﺪ ﻳﺘﺤﺠﺮ ﻋﻠﻴﻪ ،ﻓﺄﻗﺴﻢ ﺑﺎﻟﺴﻤﺎﺀ ﺫﺍﺕ ﺍﻟﱪﻭﺝ ،ﻭﺃﻗﺴﻢ ﺑﺎﻟﺴﻤﺎﺀ ﻭﺍﻟﻄـﺎﺭﻕ ، ﻭﺑﺎﻟﻀﺤﻰ ﻭﺑﺎﻟﺸﻤﺲ ﻭﺿﺤﺎﻫﺎ ،ﻭﺑﺎﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ ،ﻭﺑﺎﻟﻨﺎﺯﻋﺎﺕ ،ﻭﻏﲑ ﺫﻟﻚ ؛ ﻷﻥ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺗﺪﻝ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ،ﻭﻋﻠـﻰ ﺃﻧـﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﻟﺒﻴﺎﻥ ﻋﻈﻢ ﺷﺄﻥ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺘﻪ ﻭﺃﻧﻪ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺣﺪﻩ .ﻭﺃﻣﺎ ﺍﳌﺨﻠﻮﻕ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺴﻢ ﺇﻻ ﺑﺮﺑﻪ ،ﻓﻼ ﻳﻘﺴﻢ ﻭﻻ ﳛﻠﻖ ﺇﻻ ﺑﺎﷲ ،ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳛﻠﻒ ﺑﺎﻷﻧﺒﻴﺎﺀ ،ﻭﻻ ﺑﺎﻷﺻﻨﺎﻡ ،ﻭﻻ ﺑﺎﻟـﺼﺎﳊﲔ ،ﻭﻻ ﺑﺎﻷﻣﺎﻧﺔ ،ﻭﻻ ﺑﺎﻟﻜﻌﺒﺔ ،ﻭﻻ ﺑﻐﲑﻫﺎ .ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﻣﻦ ﺣﻠﻒ ﺑـﺸﻲﺀ ﺩﻭﻥ ﺍﷲ ﻓﻘﺪ ﺃﺷﺮﻙ " ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ .ﻭﻗﺎﻝ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ " :ﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻔﺎ ﻓﻠﻴﺤﻠﻒ ﺑـﺎﷲ ﺃﻭ ﻟﻴﺼﻤﺖ " = =.ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﺍﳊﺬﺭ ﻣﻦ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ﻭﺃﻥ ﺗﻜﻮﻥ ﺃﳝﺎﻢ ﻛﻠﻬﺎ ﺑﺎﷲ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . 3
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ)- (3ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ) :-ﺑﺎﺏ( ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﻭﺍﻟﺪﻟﻴﻞ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻓﹶﺎ ﻋﹶﻠ ﻢ ﹶﺃﻧ ﻪ ﻟﹶﺎ ِﺇﻟﹶـ ﻪ ﻚ { ؛ ﻓﺒﺪﺃ ﺑﺎﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ . ﷲ ﻭﺍ ﺳﺘ ﻐ ِﻔ ﺮ ِﻟ ﹶﺬﻧِﺒ ِﺇﻟﱠﺎ ﺍ ُ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻋﻠﻤـ -ﺭﲪﻚ ﺍﷲ -ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﺗﻌﻠﻢ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ) (4ﺍﻟﺜﻼﺙ ﻭﺍﻟﻌﻤﻞ ﻦ : ﻼ ).. (5 )ﺍﻷﻭﱃ( :ﺃﻥ ﺍﷲ ﺧﻠﻘﻨﺎ ﻭﺭﺯﻗﻨﺎ ﻭﱂ ﻳﺘﺮﻛﻨﺎ ﳘ ﹰ
)(1
ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﺍﻹﻣﺎﻡ ﺍﳌﺸﻬﻮﺭ ،ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜﺒﺎﺭ ،ﻭﺃﺣﺪ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ،ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﻄﻠـﱯ ،ﺍﳌﻮﻟـﻮﺩ
ﺳﻨﺔ ﲬﺴﲔ ﻭﻣﺎﺋﺔ ،ﻭﺗﻮﰲ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﻣﺎﺋﺘﲔ . ) (2ﻳﻘﻮﻝ -ﺭﲪﻪ ﺍﷲ : -ﻟﻮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺣﺠﺔ ﻋﻠﻰ ﺧﻠﻘﻪ ﺇﻻ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻜﻔﺘﻬﻢ ،ﻭﰲ ﺭﻭﺍﻳﺔ : " ﻟﻮ ﻓﻜﺮ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻜﻔﺘﻬﻢ " ؛ ﺃﻱ ﻟﻮ ﻧﻈﺮﻭﺍ ﻓﻴﻬﺎ ﻭﺗﺄﻣﻠﻮﺍ ﻓﻴﻬﺎ ﻟﻜﺎﻧﺖ ﻛﺎﻓﻴﺔ ﰲ ﺇﻟﺰﺍﻣﻬﻢ ﺑﺎﳊﻖ ،ﻭﻗﻴﺎﻣﻬﻢ ﲟﺎ ﺃﻭﺟـﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻭﺗﺮﻙ ﻣﺎ ﺣﺮﻣﻪ ﻋﻠﻴﻬﻢ ؛ ﻷﻥ ﺍﷲ ﺑﲔ ﺃﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﻟﺼﱪ ﻫﻢ ﺍﻟﺮﺍﲝﻮﻥ ، ﻭﻣﻦ ﺳﻮﺍﻫﻢ ﺧﺎﺳﺮ ،ﻭﻫﺬﻩ ﺣﺠﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺍﺻﻲ ،ﻭﺍﻟﺘﻨﺎﺻﺢ ،ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﺼﱪ ،ﻭﺍﻟﺼﺪﻕ ،ﻭﺃﻧﻪ ﻻ ﻃﺮﻳﻖ ﻟﻠـﺴﻌﺎﺩﺓ ﻭﺍﻟﺮﺑﺢ ﺇﻻ ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻊ :ﺇﳝﺎﻥ ﺻﺎﺩﻕ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﻋﻤﻞ ﺻﺎﱀ ،ﻭﺗﻮﺍﺹ ﺑﺎﳊﻖ ،ﻭﺗﻮﺍﺹ ﺑﺎﻟﺼﱪ . ) (3ﺍﻟﺒﺨﺎﺭﻱ :ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻣﻦ ﲞﺎﺭﻯ ﰲ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ .ﻭﻟﺪ ﺳﻨﺔ ﺃﺭﺑـﻊ ﻭﺗـﺴﻌﲔ ﻭﻣﺎﺋﺔ ،ﰲ ﺁﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ،ﻭﻣﺎﺕ ﺳﻨﺔ ﺳﺖ ﻭﲬﺴﲔ ﻭﻣﺎﺋﺘﲔ ﰲ ﻭﺳﻂ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ .ﻛﺎﻥ ﻋﻤﺮﻩ ﺍﺛﻨﺘﲔ ﻭﺳﺘﲔ ﺳـﻨﺔ .ﻭﻫـﻮ ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ،ﻭﻟﻪ ﻣﺆﻟﻔﺎﺕ ﺃﺧﺮﻯ ﻋﻈﻴﻤﺔ ﻧﺎﻓﻌﺔ ـ ﺭﲪﻪ ﺍﷲ ـ .ﻳﻘﻮﻝ :ﺑﺎﺏ :ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ؛ ﻟﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﷲ { ؛ ﻓﺒﺪﺃ ﺑﺎﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ .ﻓﺎﻹﻧﺴﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻌﻠﻢ ﺃﻭﻻ ،ﰒ ﻳﻌﻤﻞ ؛ ﻓﻴﺘﻌﻠﻢ ﺩﻳﻨـﻪ ،ﻭﻳﻌﻤـﻞ } :ﻓﹶﺎ ﻋﹶﻠ ﻢ ﺃﻧ ﻪ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍ ُ ﻋﻠﻰ ﺑﺼﲑﺓ ،ﻭﺍﷲ ﺃﻋﻠﻢ . ) (4ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ﻣﻦ ﺃﻫﻢ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺣﻘﻮﻗﻪ . ﻼ ،ﻭﻻ ﺳﺪﹰﺍ ،ﻭﻻ ﻋﺒﺜﹰﺎ ،ﻟﻜﻨﻪ ﺧﻠﻘﻬﻢ ﻷﻣﺮ ﻋﻈﻴﻢ ،ﻭﳊﻜﻤﺔ ﻋﻈﻴﻤﺔ ﻓﻴﻬـﺎ ﺳـﻌﺎﺩﻢ ، ) (5ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ ﻟﻴﻌﺒﺪﻭﻩ ﻓﻠﻢ ﳜﻠﻘﻬﻢ ﳘ ﹰ ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭ ﹶﻥ { .ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖ ﺍﹾﻟ ِ ﻭﻓﻴﻬﺎ ﳒﺎﻢ ،ﻭﻫﻲ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ ﺸ ِﺮﻛﹸﻮﹾﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ { ،ﻭﰲ ﻗﻮﻟﻪ : ﷲ ﻭﻟﹶﺎ ﺗ ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ { ،ﻭﰲ ﻗﻮﻟﻪ } :ﻭﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ﺃﻣﺮﻫﻢ ﺍﷲ ﺎ ﰲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ { ،ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺃﻣﺮﻫﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﻫﻲ ﺗﻮﺣﻴﺪﻩ ﺟﻞ ﻭﻋـﻼ ،ﻭﲣﺼﻴـﺼﻪ ﺼ ﺨِﻠ ِ ﷲ ﻣ } ﻭﻣﺎ ﹸﺃ ِﻣﺮﻭﹾﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﹾﺍ ﺍ َ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺩﻋﺎﺀ ﻭﺧﻮﻑ ﻭﺭﺟﺎﺀ ﻭﺗﻮﻛﻞ ﻭﺭﻏﺒﺔ ﻭﺭﻫﺒﺔ ﻭﺻﻼﺓ ﻭﺻﻮﻡ ﻭﻏﲑ ﺫﻟﻚ .ﻓﻬﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ـ ﺟﻞ ﻭﻋﻼ ـ ﺩﻭﻥ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ .ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﻓﻌﻞ ﺍﻷﻭﺍﻣﺮ ،ﻭﺗﺮﻙ ﺍﻟﻨﻮﺍﻫﻲ ؛ ﻓﺄﺩﺍﺀ ﺍﻷﻭﺍﻣﺮ ﺍﻟﱵ ﺃﻣﺮﻙ ﺍﷲ ﺎ ﻭﺭﺳﻮﻟﻪ ،ﻭﺗﺮﻙ ﺍﻟﻨﻮﺍﻫﻲ ﺍﻟـﱵ ـﺎﻙ ﺍﷲ ﻋﻨﻬﺎ ﻭﺭﺳﻮﻟﻪ ؛ ﻛﻞ ﻫﺬﺍ ﺩﺍﺧﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ،ﻭﻫﻮ ﺍﻟﺪﻳﻦ ،ﻭﻫﻮ ﺍﻹﳝﺎﻥ ،ﻭﻫﻮ ﺍﳍﺪﻯ .ﻓﻼ ﺗـﺼﻞ ﺇﻻ ﷲ ،ﻭﻻ ﺗﺮﻛﻊ ﺇﻻ ﻟﻪ ،ﻭﻻ ﺗﺬﺑﺢ ﺇﻻ ﻟﻪ ،ﻭﻻ ﺗﺪﻉ ﺇﻻ ﺇﻳﺎﻩ ،ﻭﻻ ﺗﺘﻮﻛﻞ ﺇﻻ ﻋﻠﻴﻪ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ .ﺃﻣﺎ ﺍﻻﺳﺘﻌﺎﻧﺔ ﲝﺎﺿﺮ ﻗﺎﺩﺭ ﻓﻴﻤﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ؛ ﻓﻬﺬﺍ ﻟﻴﺲ ﺑﻌﺒﺎﺩﺓ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ } :ﻓﹶﺎ ﺳﺘﻐﺎﹶﺛ ﻪ ﺍﱠﻟﺬِﻱ ﻣِ ﻦ ﺷِﻴ ﻌِﺘ ِﻪ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻱ ِﻣ ﻦ ﻋـ ﺪ ﻭ ِﻩ { ؛ ﻓـﺈﻥ ﻣﻮﺳﻰ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻐﻴﺜﻪ .ﺃﻣﺎ ﺩﻋﺎﺀ ﺍﳌﻴﺖ ،ﻭﺩﻋﺎﺀ ﺍﻟﻐﺎﺋﺐ ﺍﻟﺬﻱ ﻻ ﻳﺴﻤﻊ ﻛﻼﻣﻚ ،ﺃﻭ ﺩﻋﺎﺀ ﺍﻟـﺼﻨﻢ ﺃﻭ ﺍﳉـﻦ ﺃﻭ ﺍﻷﺷـﺠﺎﺭ ، ﺸ ﺮ ﻙ ﹶﻟ ﹸﻈ ﹾﻠ ﻢ ﻋﻈِﻴ ﻢ { ،ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ } :ﻭﻟﹶـ ﻮ ﻭﳓﻮﻫﺎ ؛ ﻓﻬﺬﺍ ﺷﺮﻙ ﺍﳌﺸﺮﻛﲔ ،ﻭﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﻓﻴﻪ ِ } :ﺇ ﱠﻥ ﺍﻟ ﻚ ِﻟ ﻤ ﻦ ﻳﺸﺎ ُﺀ { ،ﻭﻗﺎﻝ ﺸ ﺮ ﻙ ِﺑ ِﻪ ﻭﻳ ﻐ ِﻔ ﺮ ﻣﺎ ﺩﻭ ﹶﻥ ﹶﺫِﻟ ﷲ ﻟﹶﺎ ﻳ ﻐ ِﻔ ﺮ ﹶﺃ ﹾﻥ ﻳ ﻂ ﻋﻨ ﻬ ﻢ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ِ } :ﺇ ﱠﻥ ﺍ َ ﺤِﺒ ﹶ ﹶﺃ ﺷ ﺮﻛﹸﻮﺍﹾ ﹶﻟ 4
ﺑﻞ ﺃﺭﺳﻞ ﺇﻟﻴﻨﺎ ﺭﺳﻮ ﹰﻻ ) ، (1ﻓﻤﻦ ﺃﻃﺎﻋﻪ ﺩﺧﻞ ﺍﳉﻨﺔ ،ﻭﻣﻦ ﻋﺼﺎﻩ ﺩﺧﻞ ﺍﻟﻨﺎﺭ) ، (2ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺭﺳﻮﻟﹰﺎ ﺷﺎﻫِﺪﺍ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹶﻛﻤﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﻟﹶﻰ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﺭﺳﻮﻟﹰﺎ ـ ﹶﻓ ﻌﺼﻰ ِﻓ ﺮ ﻋ ﻮ ﹸﻥ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎ ﻩ ﹶﺃ ﺧﺬﹰﺍ ﻭﺑِﻴﻠﹰﺎ {. )ﺍﻟﺜﺎﻧﻴﺔ( :ﺃﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﰲ ﻋﺒﺎﺩﺗﻪ ﺃﺣﺪ ،ﻻ ﻣﻠﻚ ﻣﻘﺮﺏ ،ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ) . (3ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ : ﷲ ﹶﺃ ﺣﺪﺍ{ . } ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ﺪ ﻟِﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗ ﺪﻋﻮﹾﺍ ﻣ ﻊ ﺍ ِ )ﺍﻟﺜﺎﻟﺜﺔ( ) : (4ﺃﻥ ﻣﻦ ﺃﻃﺎﻉ ﺍﻟﺮﺳﻮﻝ ﻭﻭﺣﺪ ﺍﷲ ﻻ ﳚﻮﺯ ﻟﻪ ﻣﻮﺍﻻﺓ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﺃﻗـﺮﺏ ﻗﺮﻳـﺐ ، ﷲ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﻭﹶﻟ ﻮ ﻛﹶﺎﻧﻮﹾﺍ َﺁﺑـﺎ َﺀ ﻫ ﻢ ﹶﺃ ﻭ ﷲ ﻭﺍﹾﻟﻴﻮِ ﻡ ﺍﹾﻟ َﺂ ِﺧ ِﺮ ﻳﻮﺍﺩﻭ ﹶﻥ ﻣ ﻦ ﺣﺎ ﺩ ﺍ َ ﺠ ﺪ ﹶﻗ ﻮﻣﺎ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎ ِ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻟﹶﺎ ﺗ ِ
ﻚ { ،ﻓﺎﷲ ﺧﻠﻘﻨﺎ ﻭﺭﺯﻗﻨﺎ ﻭﱂ ﻳﺘﺮﻛﻨﺎ ﳘﻼ ﺑﻞ ﺃﻣﺮﻧﺎ ﺤﺒ ﹶﻄ ﻦ ﻋ ﻤﹸﻠ ﺖ ﹶﻟﻴ ﻚ ﹶﻟِﺌ ﻦ ﹶﺃ ﺷ ﺮ ﹾﻛ ﻚ ﻭِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ﺳﺒﺤﺎﻧﻪ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺃﹸﻭ ِﺣ ﻲ ِﺇﹶﻟﻴ ﺑﺘﻮﺣﻴﺪﻩ ﻭﻃﺎﻋﺘﻪ ﻭﺗﺮﻙ ﻣﻌﺼﻴﺘﻪ . ) (1ﻭﺃﺭﺳﻞ ﺇﻟﻴﻨﺎ ﺭﺳﻮﻻ :ﻫﻮ ﳏﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﺑﻜﻞ ﻣﺎ ﺗﻘﺪﻡ ،ﻭﺃﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺑﺬﻟﻚ ،ﻟﻨﺴﺘﻘﻴﻢ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳍﺪﻯ ،ﻭﻧﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ،ﻭﻧﻨﺘﻬﻲ ﻋﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﻮﺍﻫﻲ ،ﻭﻋﻠﻰ ﻳﺪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ـ ﺧـﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﺍﳌﺮﺳﻠﲔ .ﺟﺎﺀ ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺩﻳﻨﻬﻢ ؛ ﻓﻬﻮ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺇﻣﺎﻣﻬﻢ ﻭﺃﻓﻀﻠﻬﻢ . )(2
ﻓﻤﻦ ﺃﻃﺎﻉ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺍﺳﺘﻘﺎﻡ ﻋﻠﻰ ﺩﻳﻨﻪ ؛ ﻓﻠﻪ ﺍﳉﻨﺔ ،ﻭﻣﻦ ﻋﺼﻰ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺣﺎﺩ ﻋﻦ ﺩﻳﻨﻪ ﻓﻠﻪ ﺍﻟﻨﺎﺭ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ } :
ِﺇﻧﺎ ﺃﹶ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺭﺳﻮﻟﹰﺎ ﺷﺎ ِﻫﺪﺍ ﻋﹶﻠﻴ ﹸﻜ ﻢ { :ﻳﻌﲏ :ﺑﺄﻋﻤﺎﻟﻜﻢ }= =..ﹶﻛﻤﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ِﺇﻟﹶﻰ ِﻓ ﺮ ﻋ ﻮ ﹶﻥ ﺭﺳﻮﻟﹰﺎ { ،ﻓﻬﻮ ﻣﺮﺳﻞ ـ ﻋﻠﻴـﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ } .ﹶﻓ ﻌﺼﻰ ﻓِ ﺮ ﻋ ﻮ ﹸﻥ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﺎ ﻩ ﹶﺃ ﺧﺬﹰﺍ ﻭﺑِﻴﻠﹰﺎ { ؛ ﺃﻱ ﺃﺧﺬﻧﺎ ﻓﺮﻋﻮﻥ ﺃﺧﺬﺍ ﻭﺑﻴﻼ ﰲ ﺍﻟـﺪﻧﻴﺎ ﺑـﺎﻟﻐﺮﻕ ،ﻭﰲ ﺍﻵﺧﺮﺓ ﺑﺎﻟﻨﺎﺭ . ) (3ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﳕﺎ ﻫﻲ ﲢﻘﻴﻖ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﺃﺣﺪ ﰲ ﻋﺒﺎﺩﺗﻪ ،ﻛﻤﺎ ﺃﻧـﻪ ﺍﳋـﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ ،ﺍﻟﺬﻱ ﺧﻠﻘﻚ ﻭﺃﻋﻄﺎﻙ ﺍﻟﻨﻌﻢ ،ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﺃﺡ ﻣﻦ ﺍﳋﻠﻖ ،ﻻ ﻧﱯ ﻣﺮﺳﻞ ،ﻭﻻ ﻣﻠﻚ ﻚ ﹶﺃﱠﻟﺎ ﺗ ﻌﺒﺪﻭﹾﺍ ِﺇﻟﱠﺎ ِﺇﻳﺎ ﻩ { ،ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ } : ﻣﻘﺮﺏ ،ﻭﻻ ﻏﲑﳘﺎ ؛ ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺣﻖ ﺍﷲ ﻭﺣﺪﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻗﻀﻰ ﺭﺑ ﲔ { ؛ ﻷﻥ ﺍﻟﺸﺮﻙ ﺑﻪ ﻫﻮ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ ،ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻷﻣﺮ ﺑﺈﺧﻼﺹ ﺍﻟﻌﺒـﺎﺩﺓ ﷲ ﻭﺣـﺪﻩ ، ﺴﺘ ِﻌ ِﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭِﺇﻳﺎ ﻙ ﻧ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﻋﺒﺎﺩﺓ ﻣﺎ ﺳﻮﺍﻩ ﻥ ﻓﺘﺠﻤﻊ ﺑﲔ ﺃﻣﺮﻳﻦ :ﻓﺘﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ ،ﻭﺗﺆﻣﻦ ﺑﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻣﻦ ﺫﺑﺢ ﻭﺻﻼﺓ ﻭﺻﻮﻡ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭِﺇﹶﻟ ﻬ ﹸﻜ ﻢ ِﺇﹶﻟ ﻪ ﻭﺍ ِﺣ ﺪ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﹶﻓﻠﹶﺎ ﺗ ﺪﻋﻮﺍ ﷲ ﹶﺃ ﺣﺪﺍ { . ﻣ ﻊ ﺍ ِ ) (4ﻭﻫﺬﻩ ﻫﻲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺃﻥ ﻳﻌﻠﻢ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﺃﻧﻪ ﻻ ﳚﻮ ﻟﻪ ﺃﻥ ﻳﻮﺍﱄ ﺍﳌﺸﺮﻛﲔ ﺃﻭ ﳛﺒﻬﻢ .ﻓﻜـﻞ ﻣﻦ ﺃﻃﺎﻉ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻭﺣﺪ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻌﺎﺩﻱ ﺍﻟﻜﻔﺎﺭ ﻭﻳﺒﻐﻀﻬﻢ ﰲ ﺍﷲ ،ﻭﻻ ﳚﻮﺯ ﻟﻪ ﻣﻮﺍﻻﻢ ﻭﳏﺒﺘﻬﻢ ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ : ﺠ ﺪ ﹶﻗ ﻮﻣﺎ { :ﺃﻱ ﻻ ﲡﺪ ﻳﺎ ﳏﻤﺪ ﻗﻮﻣﺎ ﺃﻫﻞ ﺇﳝﺎﻥ ﺻﺎﺩﻕ ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ َﺁ ﻣﻨﻮﹾﺍ ﻟﹶﺎ } ﻟﹶﺎ ﺗ ِ ﲔ { .ﻭﻗﺎﻝ ﷲ ﻟﹶﺎ ﻳ ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ ـ ﻢ ﹶﻓِﺈﻧـ ﻪ ِﻣﻨ ﻬ ﻢ ِﺇ ﱠﻥ ﺍ َ ﺾ ﻭﻣﻦ ﻳﺘ ﻮﱠﻟﻬﻢ ﻣﻨـْﻜ ُ ﻀ ﻬ ﻢ ﹶﺃ ﻭِﻟﻴﺎ ُﺀ ﺑ ﻌ ٍ ﺨﺬﹸﻭﹾﺍ ﺍﹾﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﺑ ﻌ ﺗﺘ ِ ﷲ ﹶﻛ ﹶﻔ ﺮﻧﺎ ﺴﻨ ﹲﺔ ﻓِﻲ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭﺍﱠﻟﺬِﻳ ﻦ ﻣ ﻌ ﻪ ِﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﹾﺍ ِﻟ ﹶﻘ ﻮ ِﻣ ِﻬ ﻢ ِﺇﻧﺎ ﺑﺮﺁ ُﺀ ِﻣﻨ ﹸﻜ ﻢ ﻭ ِﻣﻤﺎ ﺗ ﻌﺒﺪﻭ ﹶﻥ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍ ِ ﺖ ﹶﻟ ﹸﻜ ﻢ ﹸﺃ ﺳ ﻮﹲﺓ ﺣ ﻋﺰ ﻭﺟﻞ } :ﹶﻗ ﺪ ﻛﹶﺎﻧ ﷲ ﻭ ﺣ ﺪ ﻩ { .ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻷﻋﺪﺍﺀ ﺍﷲ ،ﻭﻣﻮﺩﺓ ﺍﳌﺆﻣﻨﲔ ِﺑ ﹸﻜ ﻢ ﻭﺑﺪﺍ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨ ﹸﻜ ﻢ ﺍﹾﻟ ﻌﺪﺍ ﻭ ﹸﺓ ﻭﺍﹾﻟﺒ ﻐﻀﺎ ُﺀ ﹶﺃﺑﺪﺍ ﺣﺘﻰ ﺗ ﺆ ِﻣﻨﻮﹾﺍ ﺑِﺎ ِ ﻭﳏﺒﺘﻬﻢ . 5
ﺕ ﺗﺠـﺮِﻱ ﻣِـ ﻦ ﺡ ﻣﻨ ﻪ ﻭﻳ ﺪ ِﺧﹸﻠ ﻬ ﻢ ﺟﻨﺎ ٍ ﺐ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ ﻭﹶﺃﻳ ﺪ ﻫ ﻢ ِﺑﺮﻭ ٍ ﻚ ﹶﻛﺘ ﺸ ﲑﺗ ﻬ ﻢ ﹸﺃ ﻭﹶﻟِﺌ ﹶﺃﺑﻨﺎ َﺀ ﻫ ﻢ ﹶﺃ ﻭ ِﺇ ﺧﻮﺍﻧ ﻬ ﻢ ﹶﺃ ﻭ ﻋ ِ ﷲ ﻫ ﻢ ﺍﹾﻟ ﻤ ﹾﻔِﻠﺤﻮ ﹶﻥ {). (1 ﺏﺍ ِ ﷲ ﹶﺃﻟﹶﺎ ِﺇ ﱠﻥ ِﺣ ﺰ ﺏﺍ ِ ﻚ ِﺣ ﺰ ﷲ ﻋﻨ ﻬ ﻢ ﻭ ﺭﺿﻮﹾﺍ ﻋﻨ ﻪ ﹸﺃ ﻭﹶﻟﺌِ ﺿ ﻲ ﺍ ُ ﺤِﺘﻬﺎ ﺍﹾﻟﹶﺄﻧﻬﺎ ﺭ ﺧﺎِﻟﺪِﻳ ﻦ ﻓِﻴﻬﺎ ﺭ ِ ﺗ ﺍﻋﻠﻢ ﺃﺭﺷﺪﻙ ) (2ﺍﷲ ﻟﻄﺎﻋﺘﻪ ﺃﻥ ﺍﳊﻨﻴﻔﻴﺔ ) (3ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻭﺣﺪﻩ ﳐﻠﺼﹰﺎ ﻟﻪ ﺍﻟﺪﻳﻦ.
ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭ ِﻥ { ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖ ﺍﹾﻟ ِ ﻭﺑﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ) (4ﲨﻴﻊ ﺍﻟﻨﺎﺱ ،ﻭﺧﻠﻘﻬﻢ ﳍﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ
ﻭﻣﻌﲎ ﻳﻌﺒﺪﻭﻥ :ﻳﻮﺣﺪﻭﱐ ،ﻭﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ :ﺍﻟﺘﻮﺣﻴﺪ ) ، (5ﻭﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﺃﻋﻈﻢ ﻣﺎ ـﻰ ﻋﻨـﻪ ﺸ ِﺮﻛﹸﻮﹾﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ { . ﷲ ﻭﻟﹶﺎ ﺗ ﺍﻟﺸﺮﻙ ،ﻭﻫﻮ ﺩﻋﻮﺓ ﻏﲑﻩ ﻣﻌﻪ ) ، (1ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ) (1ﻫﻜﺬﺍ ﺍﳌﺆﻣﻦ ﳛﺐ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ،ﻭﻳﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﳋﲑ ،ﻭﻳﻜﺮﻩ ﺃﻋﺪﺍﺀ ﺍﷲ ﻭﻳﺒﻐﻀﻬﻢ ﻭﻳﻌﺎﺩﻳﻬﻢ ﰲ ﺍﷲ ـ ﻭﺇﻥ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﷲ ، ﱄ ﺍﻷﻣﺮ ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺃﺧﺬ ﺍﳉﺰﻳﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺇﻥ ﺃﻗﺮﻫﻢ ﰲ ﺑﻼﺩﻩ ﻭﺃﺧﺬ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ ﻛﻮ ﹼ ﻭﺍﻮﺱ ـ .ﻭﺃﺧﺬ ﺍﳉﺰﻳﺔ ﻣﻨﻬﻢ ﻓﻴﻪ ﻋﻮﻥ ﻟﻠﻤﺴﻠﻤﲔ ،ﻻ ﳏﺒﺔ ﳍﻢ .ﻓﺈﻥ ﺃﺑﻮﺍ ﺍﻹﺳﻼﻡ ﻭﺍﳉﺰﻳﺔ ﻗﻮﺗﻠﻮﺍ ﻣﻊ ﺍﻟﻘﺪﺭﺓ .ﻭﻫﺬﺍ ﺧﺎﺹ ﺑﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻮﺱ .ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻜﻔﺎﺭ ﻓﻼ ﺗﻘﺒﻞ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ ،ﺑﻞ ﻳﻘﺎﺗﻠﻮﻥ ﺣﱴ ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ ﻛﺎﻟﻮﺛﻨﻴﲔ ﻭﺍﻟﺸﻴﻮﻋﻴﲔ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻜﻔﺮﺓ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ ؛ ﻟﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ } :ﻭﻗﺎﺗﻠﻮﻫﻢ ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﷲ { ،ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ : ﺴ ﹸﻜ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِ ﹶﺫِﻟ ﹸﻜ ﻢ ﺧﻴ ﺮ ﱠﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﹸﻛﻨﺘ ﻢ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ { ،ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﹶﻓِﺈﺫﹶﺍ } ﺍﻧ ِﻔﺮﻭﺍﹾ ِﺧﻔﹶﺎﻓﹰﺎ ﻭِﺛﻘﹶﺎﻟﹰﺎ ﻭﺟﺎ ِﻫﺪﻭﹾﺍ ِﺑﹶﺄ ﻣﻮﺍِﻟ ﹸﻜ ﻢ ﻭﹶﺃﻧ ﹸﻔ ِ ﺼﻠﹶﺎ ﹶﺓ ﺻ ٍﺪ ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﹾﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﹾﺍ ﺍﻟ ﺼﺮﻭ ﻫ ﻢ ﻭﺍ ﹾﻗ ﻌﺪﻭﹾﺍ ﹶﻟ ﻬ ﻢ ﹸﻛ ﹼﻞ ﻣ ﺮ ﺚ ﻭﺟﺪﺗﻤﻮ ﻫ ﻢ ﻭ ﺧﺬﹸﻭ ﻫ ﻢ ﻭﺍ ﺣ ﲔ ﺣﻴ ﹸ ﺸ ِﺮ ِﻛ ﺤ ﺮ ﻡ ﻓﹶﺎ ﹾﻗﺘﻠﹸﻮﹾﺍ ﺍﹾﻟ ﻤ ﺴﹶﻠ ﺦ ﺍﹾﻟﹶﺄ ﺷ ﻬ ﺮ ﺍﹾﻟ ﺍﻧ ﷲ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ { .ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ .ﻭﻣﺮﺍﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ ؛ ﻟﻘﻮﻟﻪ ﺨﻠﱡﻮﹾﺍ ﺳﺒِﻴﹶﻠ ﻬ ﻢ ِﺇ ﱠﻥ ﺍ َ ﻭﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓ ﷲ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘ ﻢ { ﺍﻵﻳﺔ .ﻭﻷﻧﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﷲ ﻧ ﹾﻔﺴﺎ ِﺇﻟﱠﺎ ﻭ ﺳ ﻌﻬﺎ { ،ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﻓﹶﺎﺗـﻘﹸﻮﹾﺍ ﺍ َ ﻒﺍ ُ ﻋﺰ ﻭﺟﻞ } :ﻟﹶﺎ ﻳ ﹶﻜﱢﻠ ﺡ ﺐ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ ﻭﹶﺃﻳ ﺪ ﻫ ﻢ ِﺑﺮﻭ ٍ ﻚ ﹶﻛﺘ ﻭﺳﻠﻢ ـ ﱂ ﻳﻘﺎﺗﻞ ﺍﳌﺸﺮﻛﲔ ﺣﱴ ﻗﻮﻱ ﻋﻠﻰ ﺫﻟﻚ .ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺁﺧﺮ ﺍﻵﻳﺔ } :ﺃﹸﻭﹶﻟِﺌ ﻣﻨ ﻪ { ؛ ﺃﻱ ﻗﻮﺍﻫﻢ ﺑﻘﻮﺓ ﻣﻨﻪ . ) (2ﻗﺎﻝ ـ ﺭﲪﻪ ﺍﷲ ـ :ﺍﻋﻠﻢ ﺃﺭﺷﺪﻙ ﺍﷲ ﻟﻄﺎﻋﺘﻪ ،ﲨﻊ ـ ﺭﲪﻪ ﺍﷲ ـ ﺑﲔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺪﻋﺎﺀ . )(3
ﻚ ﹶﺃ ِﻥ ﺍﺗِﺒ ﻊ ِﻣﱠﻠ ﹶﺔ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺍﳊﻨﻴﻔﻴﺔ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻫﻲ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﳐﻠﺼﺎ ﻟﻪ ﺍﻟﺪﻳﻦ ،ﻭﻫﻲ ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﺎ ﻟﻨﺒﻴﻪ } :ﹸﺛ ﻢ ﹶﺃﻭ ﺣﻴﻨﺎ ِﺇﹶﻟﻴ
ﺣﻨِﻴﻔﹰﺎ { .ﻓﺎﳊﻨﻴﻔﻴﺔ ﻫﻲ ﺍﳌﻠﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻹﺧﻼﺹ ﷲ ﻭﻣﻮﺍﻻﺗﻪ ،ﻭﺗﺮﻙ ﺍﻹﺷﺮﺍﻙ ﺑﻪ ﺳﺒﺤﺎﻧﻪ .ﻭﺍﳊﻨﻴﻒ ﻫﻮ ﺍﻟﺬﻱ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﷲ ، ﻭﺃﻋﺮﺽ ﻋﻤﺎ ﺳﻮﺍﻩ ،ﻭﺃﺧﻠﺺ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ ؛ ﻛﺈﺑﺮﺍﻫﻴﻢ ﻭﺃﺗﺒﺎﻋﻪ ،ﻭﻫﻜﺬﺍ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﺗﺒﺎﻋﻬﻢ . ) (4ﻗﺎﻝ :ﻭﺑﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻭﺧﻠﻘﻬﻢ ﳍﺎ ؛ ﻓﺄﻣﺮﻫﻢ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ،ﻭﺧﻠﻘﻬﻢ ﻟﻴﻌﺒﺪﻭﻩ ،ﻭﺃﻣﺮﻫﻢ ﺑﺄﻥ ﻳﻌﺒﺪﻭﻩ ﻭﺣـﺪﻩ ﰲ ﺻﻼﻢ ،ﻭﺻﻮﻣﻬﻢ ،ﻭﺩﻋﺎﺋﻬﻢ ،ﻭﺧﻮﻓﻬﻢ ،ﻭﺭﺟﺎﺋﻬﻢ ،ﻭﺫﲝﻬﻢ ،ﻭﻧﺬﺭﻫﻢ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ،ﻛﻠﻪ ﷲ ،ﻛﻤﺎ ﻗﺎﻝ ﺱ ﺍ ﻋﺒـﺪﻭﹾﺍ ﲔ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨـﺎ ﺴﺘ ِﻌ ﻚ ﹶﺃﻟﱠﺎ ﺗ ﻌﺒﺪﻭﹾﺍ ِﺇﻟﱠﺎ ِﺇﻳﺎ ﻩ { ،ﻭﻗﺎﻝ ِ } :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭِﺇﻳﺎ ﻙ ﻧ ﺗﻌﺎﱃ } :ﻭ ﹶﻗﻀﻰ ﺭﺑ ﺭﺑ ﹸﻜ ﻢ { .ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻟﱵ ﺧﻠﻖ ﳍﺎ ﺍﻟﻨﺎﺱ ،ﺧﻠﻖ ﳍﺎ ﺍﻟﺜﻘﻼﻥ ﻭﻫﻲ ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﻃﺎﻋﺔ ﺃﻭﺍﻣﺮﻩ ،ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ : ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒ ﺪﻭ ﹶﻥ { :ﻳﻌﲏ ﻳﻮﺣﺪﻭﱐ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﳜﺼﻮﱐ ﺎ ،ﺑﻔﻌﻞ ﺍﻷﻭﺍﻣﺮ ،ﻭﺗﺮﻙ ﺍﻟﻨﻮﺍﻫﻲ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ ﺖ ﺍﹾﻟ ِ } ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ ﻣﻦ ﺍﻵﻳﺎﺕ . ) (5ﻭﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺍﻟﺘﻮﺣﻴﺪ .ﻭﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻓﺘﻘﺼﺪﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻛﻞ ﻣﻦ ﺳﻮﺍﻩ ،ﻓﻼ ﺗﻌﺒﺪ ﻣﻌﻪ ﺻﻨﻤﺎ ﻭﻻ ﻧﺒﻴـﺎ ﻭﻻ ﻣﻠﻜﺎ ﻭﻻ ﺣﺠﺮﺍ ﻭﻻ ﺟﻨﻴﺎ ﻭﻻ ﻏﲑ ﺫﻟﻚ . 6
ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ :ﻣﺎ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ) (2ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻌﺮﻓﺘﻬﺎ ؟ ﻓﻘﻞ :ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ﻭﺩﻳﻨﻪ ﻭﻧﺒﻴﻪ ﳏﻤﺪﺍ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.- ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ ) :(3ﻣﻦ ﺭﺑﻚ؟ ﻓﻘﻞ ) : (4ﺭﰊ ﺍﷲ ﺍﻟﺬﻱ ﺭﺑﺎﱐ ﻭﺭﰉ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﺑﻨﻌﻤﺘﻪ ،ﻭﻫﻮ ﻣﻌﺒﻮﺩﻱ ،ﻟﻴﺲ ﱄ
ﲔ{. ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺤ ﻤ ﺪ ِﻟﱠﻠ ِﻪ ﺭ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ .ﻭﺍﻟﺪﻟﻴﻞ ) (5ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺍﹾﻟ ﻭﻛﻞ ﻣﻦ ﺳﻮﻯ ﺍﷲ ) (6ﻋﺎﱂ ،ﻭﺃﻧﺎ ﻭﺍﺣﺪ ) (7ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺎﱂ .
ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ ) : (1ﰈ ﻋﺮﻓﺖ ﺭﺑﻚ ؟ ﻓﻘﻞ) : (2ﺑﺂﻳﺎﺗﻪ ﻭﳐﻠﻮﻗﺎﺗﻪ ،ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ ﻭﻣﻦ ﻓﻴﻬﻦ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ.
ﻂ ﻋﻨ ﻬ ﻢ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺃﹸﻭ ِﺣ ﻲ ﺤِﺒ ﹶ ) (1ﺍﻟﺸﺮﻙ ﺩﻋﻮﺓ ﻏﲑﻩ ﻣﻌﻪ ،ﻭﻗﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﹶﻟ ﻮ ﹶﺃ ﺷ ﺮﻛﹸﻮﹾﺍ ﹶﻟ ﻚ ﻭﹶﻟﺘﻜﹸﻮﻧ ﻦ ِﻣ ﻦ ﺍﹾﻟﺨﺎ ِﺳﺮِﻳ ﻦ { ،ﻭﰲ )ﺍﻟﺼﺤﻴﺤﲔ( :ﺃﻥ ﺍﻟﻨﱯ ـ ﺻـﻠﻰ ﺍﷲ ﺤﺒ ﹶﻄ ﻦ ﻋ ﻤﹸﻠ ﺖ ﹶﻟﻴ ﻚ ﹶﻟِﺌ ﻦ ﹶﺃ ﺷ ﺮ ﹾﻛ ﻚ ﻭِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﺇﹶﻟﻴ ﻱ ؟ ﻗﺎﻝ :ﺃﻥ ﺗﻘﺘ ﹶﻞ ﻭﻟﺪﻙ ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﻄﻌ ﻢ ﺐ ﺃﻋﻈﻢ ؟ ﻗﺎﻝ :ﺃ ﹾﻥ ﲡﻌ ﹶﻞ ﷲ ِﻧﺪﺍ ﻭﻫﻮ ﺧﻠﻘﻚ .ﻗﻴﻞ :ﰒ ﺃ ﻱ ﺍﻟ ﱠﺬﻧ ِ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺳﺌﻞ :ﺃ ﻣﻌﻚ .ﻗﻴﻞ :ﰒ ﺃﻱ ؟ ﻗﺎﻝ :ﺃﻥ ﺗﺰﱐ ﲝﻠﻴﻠﺔ ﺟﺎﺭﻙ " .ﻓﺒﲔ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺃﻥ ﺍﻟـﺸﺮﻙ ﺃﻋﻈـﻢ ﺍﻟـﺬﻧﻮﺏ ﻭﺃﺷـﺪﻫﺎ ﻭﺃﺧﻄﺮﻫﺎ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﻳﻘﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﺃﻻ ﺃﻧﺒﺌﻜﻢ ﺑﺄﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ .ﻗﻠﻨﺎ :ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ! ﻗـﺎﻝ : ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ" .ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ .ﻓﺎﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ .ﻭﺍﻟﺸﺮﻙ :ﻫﻮ ﺩﻋﻮﺓ ﻏﲑ ﺍﷲ ﻣﻊ ﺍﷲ .ﺗـﺪﻋﻮﻩ ﺃﻭ ﲣﺎﻓـﻪ ﺃﻭ ﺗﺮﺟﻮﻩ ﺃﻭ ﺗﺬﺑﺢ ﻟﻪ ﺃﻭ ﺗﻨﺬﺭ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ .ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﺪﻋﻮ ﻧﺒﻴﺎ ﺃﻭ ﺟﻨﻴﺎ ،ﺃﻭ ﺷﺠﺮﺍ ﺃﻭ ﺣﺠـﺮﺍ ﺸ ِﺮﻛﹸﻮﹾﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ { ،ﻓــ } ﺷﻴﺌﹰﺎ { :ﻧﻜﺮﻩ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻬﻲ ،ﻓﺘﻌﻢ ﻛﻞ ﺷﻲﺀ ﷲ ﻭﻟﹶﺎ ﺗ ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ { ،ﻓﺄﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻫـﻮ ﺇﻓـﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒـﺎﺩﺓ . ﺼ ﺨِﻠ ِ ﷲ ﻣ ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻣﺎ ﹸﺃ ِﻣﺮﻭﹾﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﹾﺍ ﺍ َ ﻭﺃﻋﻈﻢ ﻣﺎ ﻰ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ،ﻛﻤﺎ ﺗﻘﺪﻡ .ﻭﳍﺬﺍ ﺃﻛﺜﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ . )(2 )(3 )(4
ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﲡﻤﻊ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻣﻦ ﺭﺑﻚ ؟ ﻭﻣﺎ ﺩﻳﻨﻚ ؟ ﻭﻣﻦ ﻧﺒﻴﻚ ؟ ﻭﻫﻲ ﺍﻟﱵ ﻳﺴﺄﻝ ﻋﻨﻬﺎ ﺍﻟﻌﺒﺪ ﰲ ﻗﱪﻩ. ﻓﺈﺫﺍ ﺳﺄﻝ ﺳﺎﺋﻞ ﻓﻘﺎﻝ :ﻣﻦ ﺭﺑﻚ ؟ ﻓﻘﻞ :ﺭﰊ ﺍﷲ ﺍﻟﺬﻱ ﺭﺑﺎﱐ ﻭﺭﰉ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﺑﻨﻌﻤﺘﻪ .ﻭﻫﻮ ﻣﻌﺒﻮﺩﻱ ،ﻟﻴﺲ ﱄ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ .ﻫﺬﺍ ﺭﺏ ﺍﳉﻤﻴﻊ ،ﻛﻤﺎ ﻗﺎﻝ } :
ﲔ { .ﻭﺍﻟﻌﺎﳌﻮﻥ :ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﻢ ﻋﺎﳌﻮﻥ ـ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﳉﺒﺎﻝ ﻭﺍﻷﺷﺠﺎﺭ ـ ﻛﻠﻬﺎ ﻋﺎﱂ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺤ ﻤ ﺪ ِﻟﱠﻠ ِﻪ ﺭ ﺍﹾﻟ ﺵ ﻳ ﻐﺸِﻲ ﺍﻟﱠﻠﻴ ﹶﻞ ﺍﻟﻨﻬﺎ ﺭ ﻳ ﹾﻄﹸﻠﺒ ﻪ ﺣﺜِﻴﺜﹰـﺎ ﺽ ﻓِﻲ ِﺳﺘ ِﺔ ﹶﺃﻳﺎ ٍﻡ ﹸﺛ ﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ِ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴ ﻤﻮﺍ ِ ﷲ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ﺍﻟ .ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇ ﱠﻥ ﺭﺑ ﹸﻜ ﻢ ﺍ ُ ﲔ { ،ﻓﻬﻮ ﺭﺏ ﺍﳉﻤﻴﻊ ﻟﻪ ﺍﳋﻠﻖ ﻭﻟﻪ ﺍﻷﻣـﺮ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﷲ ﺭ ﺨ ﹾﻠ ﻖ ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ ﺗﺒﺎ ﺭ ﻙ ﺍ ُ ﺕ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ،ﹶﺃﻟﹶﺎ ﹶﻟ ﻪ ﺍﹾﻟ ﺨﺮﺍ ٍ ﺴ ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ ﻭﺍﻟﻨﺠﻮ ﻡ ﻣ ﺸ ﻤ ﻭﺍﻟ ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ { ﺍﻵﻳﺔ ..ﻭﻫﻮ ﻣﻌﺒﻮﺩﻱ ﻟﻴﺲ ﱄ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ . ﻭﻫﻮ ﺍﳌﺴﺘﺤﻖ ﺑﺄﻥ ﻳﻌﺒﺪ ؛ ﻭﳍﺬﺍ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﲔ { :ﻳﻌﲏ ﺍﻟﺜﻨﺎﺀ ﻛﻠﻪ ﷲ ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﻭﻣﻦ ﺍﳊﻤﺪ . ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺤ ﻤ ﺪِﻟﱠﻠ ِﻪ ﺭ ) (5ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺍﹾﻟ )(6 )(7
ﻭﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻋﺎﱂ ،ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﳉﺒﺎﻝ ﻛﻠﻬﺎ ﻋﻮﺍﱂ . ﻭﺃﻧﺎ ﻭﺍﺣﺪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﷲ ﻭﺃﻭﺟﺪﻩ ﻭﺃﺟﺐ ﻋﻠﻴﻪ ﻃﺎﻋﺘﻪ .ﻓﻌﻠﻰ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﻣﻦ ﺍﳌﻜﻠﻔﲔ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧـﺲ ﺃﻥ
ﻳﻄﻴﻌﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻳﻮﺣﺪﻭﻩ ﺟﻞ ﻭﻋﻼ .ﻭﻫﻜﺬﺍ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﻼﺋﻜﺔ } :ﻟﹶﺎ ﻳ ﻌﺼﻮ ﹶﻥ ﺴِﺒﻘﹸﻮﻧ ﻪ ﺑِﺎﹾﻟ ﹶﻘ ﻮ ِﻝ ﻭ ﻫ ﻢ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ ـ ﻳ ﻌﹶﻠ ﻢ ﻣﺎ ﺑﻴ ﻦ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻭﻣﺎ ﺧ ﹾﻠ ﹶﻔﻬـ ﻢ ﷲ ﻣﺎ ﹶﺃ ﻣ ﺮ ﻫ ﻢ ﻭﻳ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ ﻣﺎ ﻳ ﺆ ﻣﺮﻭ ﹶﻥ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻟﹶﺎ ﻳ ﺍَ ﺸ ِﻔﻔﹸﻮ ﹶﻥ { .. ﺸﻴِﺘ ِﻪ ﻣ ﺸ ﹶﻔﻌﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﻟ ﻤ ِﻦ ﺍ ﺭﺗﻀﻰ ﻭﻫﻢ ﻣ ﻦ ﺧ ﻭﻟﹶﺎ ﻳ 7
ﺠﺪﻭﹾﺍ ِﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﺲ ﻭﻟﹶﺎ ِﻟ ﹾﻠ ﹶﻘ ﻤ ِﺮ ﻭﺍ ﺳ ﺸ ﻤ ِ ﺠﺪﻭﹾﺍ ﻟِﻠ ﺴ ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ ﻟﹶﺎ ﺗ ﺸ ﻤ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭ ِﻣ ﻦ َﺁﻳﺎِﺗ ِﻪ ﺍﻟﱠﻠﻴ ﹸﻞ ﻭﺍﻟﻨﻬﺎ ﺭ ﻭﺍﻟ ﺧﹶﻠ ﹶﻘ ﻬ ﻦ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ِﺇﻳﺎ ﻩ ﺗ ﻌﺒﺪﻭ ﹶﻥ {).(3
ﺵ ﻳﻐـﺸِﻲ ﺍﻟﱠﻠﻴـ ﹶﻞ ﺽ ﻓِﻲ ِﺳﺘ ِﺔ ﹶﺃﻳﺎ ٍﻡ ﹸﺛ ﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ِ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴﻤﻮﺍ ِ ﷲ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ﺍﻟ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ )ِ } :(4ﺇ ﱠﻥ ﺭﺑ ﹸﻜﻢ ﺍ ُ ﲔ {. ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﷲ ﺭ ﺨ ﹾﻠ ﻖ ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ ﺗﺒﺎ ﺭ ﻙ ﺍ ُ ﺕ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ﹶﺃﻟﹶﺎ ﹶﻟ ﻪ ﺍﹾﻟ ﺨﺮﺍ ٍ ﺴ ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤﺮ ﻭﺍﻟﻨﺠﻮ ﻡ ﻣ ﺸ ﻤ ﺍﻟﻨﻬﺎ ﺭ ﻳ ﹾﻄﹸﻠﺒ ﻪ ﺣﺜِﻴﺜﹰﺎ ﻭﺍﻟ ) (1ﺇﺫﺍ ﻗﻴﻞ ﻟﻚ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ ﰈ ﻋﺮﻓﺖ ﺭﺑﻚ ﺍﻟﺬﻱ ﺃﻧﺖ ﺗﻌﺒﺪﻩ ؟ ) (2ﻓﻘﻞ :ﻋﺮﻓﺘﻪ ﺑﺂﻳﺎﺗﻪ ﻭﳐﻠﻮﻗﺎﺗﻪ ؛ ﺃﻱ ﺑﺂﻳﺎﺗﻪ ﺍﻟﻜﺜﲑﺓ ،ﻭﲟﺨﻠﻮﻗﺎﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ،ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﺮﺏ ﺍﻟﻌﻈﻴﻢ ،ﻭﺃﻧﻪ ﺍﳋﻼﻕ ﺍﻟﻌﻠـﻴﻢ ، ﻭﺃﻧﻪ ﺍﳌﺴﺘﺤﻖ ﻷﻥ ﻳﻌﺒﺪ ،ﻭﺃﻧﻪ ﺍﻟﺬﻱ ﳜﻠﻖ ﻣﺎ ﻳﺸﺎﺀ ،ﻭﻳﻌﻄﻲ ﻭﳝﻨﻊ ،ﻭﻳﻨﻔﻊ ﻭﻳﻀﺮ ،ﺑﻴﺪﻩ ﻛﻞ ﺷﻲﺀ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻬﻮ ﺍﳌـﺴﺘﺤﻖ ﺲ ِﺇﻟﱠـﺎ ﺠ ﻦ ﻭﺍﻟﹾـِﺈﻧ ﺖ ﺍﹾﻟ ِ ﺑﺄﻥ ﻧﻌﺒﺪﻩ ﺑﻄﺎﻋﺘﻪ ﻭﺩﻋﺎﺋﻪ ﻭﺍﺳﺘﻐﺎﺛﺘﻪ ﻭﺳﺎﺋﺮ ﺃﻋﻤﺎﻟﻨﺎ ﻭﻋﺒﺎﺩﺍﺗﻨﺎ ؛ ﻷﻥ ﺍﷲ ﺧﻠﻘﻨﺎ ﳍﺬﺍ .ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺧﹶﻠ ﹾﻘ ِﻟﻴ ﻌﺒﺪﻭ ﹶﻥ { ،ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺗﻮﺣﻴﺪﻩ ،ﻭﻃﺎﻋﺘﻪ ،ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ ،ﻭﺗﻌﻈﻴﻢ ﺃﻣﺮﻩ ﻭﻴﻪ ﻗﻮﻻ ﻭﻋﻤﻼ . ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ { ﻛﻞ ﻫﺬﻩ ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺃﻧﻪ ﺍﳋﻼﻕ ﺍﻟﻌﻠﻴﻢ ،ﻳﺄﰐ ﺍﻟﻠﻴـﻞ ﺑﻈﻼﻣـﻪ ، ﺸ ﻤ ) } (3ﻭ ِﻣ ﻦ ﺁﻳﺎِﺗ ِﻪ ﺍﻟﱠﻠﻴ ﹸﻞ ﻭﺍﻟﻨﻬﺎ ﺭ ﻭﺍﻟ ﻭﻳﺬﻫﺐ ﺍﻟﻨﻬﺎﺭ ﺑﻀﻴﺎﺋﻪ ،ﰒ ﳚﻲﺀ ﺍﻟﻨﻬﺎﺭ ،ﻭﻳﺬﻫﺐ ﺍﻟﻠﻴﻞ ،ﻭﻫﺬﻩ ﺍﻟﺸﻤﺲ ﺗﻠﻊ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ،ﻭﻳﻨﺘﻔﻌﻮﻥ ـﺎ ،ﻭﻫـﺬﺍ ﺍﻟﻘﻤﺮ ﻛﺬﻟﻚ ﻭﻏﲑ ﻫﺬﻩ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ،ﻛﺎﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺟﺒﺎﻝ ﻭﺃﺎﺭ ﻭﲝﺎﺭ ﻭﺃﺷﺠﺎﺭ ﻭﺣﻴﻮﺍﻧﺎﺕ .ﻭﻫﺬﻩ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﺍﻟﻨﺎﺱ ،ﻛﻠﻬﺎ ﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ,ﻭﺃﻧﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺃﻧﻪ ﺍﳋﻼﻕ ﺍﻟﻌﻠﻴﻢ ﻭﺃﻧﻪ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﳍﺬﺍ ﻗـﺎﻝ } :ﻭﻣِـ ﻦ ﺠﺪﻭﹾﺍ ِﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﹶﻘ ﻬ ﻦ ِﺇ ﹾﻥ ﹸﻛﻨﺘ ﻢ ِﺇﻳﺎ ﻩ ﺗ ﻌﺒـﺪﻭ ﹶﻥ { ﻳﻌـﲏ ﻻ ﺲ ﻭﻟﹶﺎ ِﻟ ﹾﻠ ﹶﻘ ﻤ ِﺮ ﻭﺍ ﺳ ﺸ ﻤ ِ ﺠﺪﻭﹾﺍ ﻟِﻠ ﺴ ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ ﻟﹶﺎ ﺗ ﺸ ﻤ ﺁﻳﺎِﺗ ِﻪ ﺍﻟﱠﻠﻴ ﹸﻞ ﻭﺍﻟﻨﻬﺎ ﺭ ﻭﺍﻟ ﺗﻌﺒﺪﻭﺍ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﺑﻞ ﺍﻋﺒﺪﻭﺍ ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ ﻭﺃﻭﺟﺪﻫﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻬﻮ ﺍﳌﺴﺘﺤﻖ ﺑﺄﻥ ﻳﺬﻝ ﻟﻪ ﺍﻟﻌﺒﺪ ﻭﳜﻀﻊ ﻟﻪ ،ﻭﻳﻄﻴـﻊ ﺃﻭﺍﻣﺮﻩ ﻭﻳﻨﺘﻬﻲ ﻋﻦ ﻧﻮﺍﻫﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺗﻌﻈﻴﻤﺎ ﻭﺗﻘﺪﻳﺴﺎ ﻟﻪ ؛ ﻭﺧﻮﻓﺎ ﻣﻨﻪ ،ﻭﺭﻏﺒﺔ ﻓﻴﻤﺎ ﻋﻨﺪﻩ . ﷲ { ،ﻳﻌﲏ ﺇﻥ ﺭﺑﻜﻢ ﺃﻳﻬﺎ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻫﻮ ﺍﷲ .ﻭﺭﺑﻜـﻢ ﻳﻌـﲏ ﺧـﺎﻟﻘﻜﻢ ،ﻭﻫـﻮ ) (4ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﺇ ﱠﻥ ﺭﺑ ﹸﻜ ﻢ ﺍ ُ ﺵ { ؛ ﺃﻱ ﰒ ﺍﺭﺗﻔﻊ ﻋﻠـﻰ ﺽ ﻓِﻲ ِﺳﺘ ِﺔ ﺃﻳﺎ ٍﻡ ﹸﺛ ﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ِ ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ﺴ ﻤﻮﺍ ِ ﻣﻌﺒﻮﺩﻛﻢ ﺍﳊﻖ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ } :ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ ﺍﻟ ﺍﻟﻌﺮﺵ ،ﻭﻋﻼ ﻓﻮﻗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻌﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻫﻮ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ،ﻓﻮﻕ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺍﻟﻌﺮﺵ ﺳﻘﻒ ﺍﳌﺨﻠﻮﻗـﺎﺕ ﻭﻫﻮ ﺃﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺍﷲ ﻓﻮﻗﻪ ﺟﻞ ﻭﻋﻼ ،ﺍﺳﺘﻮﻯ ﻋﻠﻴﻪ ﺍﺳﺘﻮﺍﺀ ﻳﻠﻴﻖ ﲜﻼﻟﻪ ﻻ ﻳﺸﺎﺑﻪ ﺧﻠﻘﻪ ﰲ ﺷﻲﺀ ﻣﻦ ﺻﻔﺎﺗﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ } : ﺼ ﲑ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﹶﻟ ﻪ ﹸﻛ ﹸﻔﻮﺍ ﹶﺃ ﺣ ﺪ { .ﻭﻗﻮﻟﻪ :ﻳ ﻐﺸِﻲ ﺍﻟﱠﻠﻴ ﹶﻞ ﺍﻟﻨﻬﺎ ﺭ ﻳ ﹾﻄﹸﻠﺒ ﻪ ﺣﺜِﻴﺜﹰﺎ { ، ﺴﻤِﻴ ﻊ ﺍﹾﻟﺒ ِ ﺲ ﹶﻛ ِﻤﹾﺜِﻠ ِﻪ ﺷ ﻲ ٌﺀ ﻭ ﻫ ﻮ ﺍﻟ ﹶﻟﻴ ﺃﻱ ﻳﻐﻄﻲ ﻫﺬﺍ ﺬﺍ ﻭﻫﺬﺍ ﺬﺍ } ،ﻳ ﹾﻄﹸﻠﺒ ﻪ ﺣﺜِﻴﺜﹰﺎ { ؛ ﺃﻱ ﺳﺮﻳﻌﺎ ،ﻭﻛﻞ ﻭﺍﺣﺪ ﻳﻄﻠﺐ ﺍﻵﺧﺮ ،ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﻫﺬﺍ ؛ ﺩﺧﻞ ﻫﺬﺍ ،ﻭﻫﻜﺬﺍ .. ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ { :ﺃﻱ ﻭﺧﻠﻖ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﺧﻠﻘﻬﺎ ﻣﺴﺨﺮﺍﺕ ﺑﺄﻣﺮﻩ ،ﻣﻄﻴﻌﺎﺕ ﻣﺬﻟﻼﺕ ﻷﻣﺮﻩ ﺸ ﻤ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ } .ﻭﺍﻟ ﺨ ﹾﻠ ﻖ ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ { ،ﻓﺎﳋﻠﻖ ﻟﻪ ﻭﺍﻷﻣﺮ ﻟﻪ ﻫﻮ ﺍﳋﻼﻕ ﺍﻟﺬﻱ ﻻ ﳜﺎﻟﻒ ﺃﻣﺮﻩ ﺍﻟﻜﻮﱐ ﺍﻟﺬﻱ ﻫﻮ ﻧﺎﻓـﺬ ﺳﺒﺤﺎﻧﻪ .ﰒ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﹶﺃﻟﹶﺎ ﹶﻟ ﻪ ﺍﹾﻟ ﺼ ِﺮ { ﰲ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧﻤﺎ ﹶﺃ ﻣ ﺮ ﻩ ِﺇﺫﹶﺍ ﹶﺃﺭﺍ ﺩ ﺷﻴﺌﹰﺎ ﺃﹶﻥ ﻳﻘﹸﻮ ﹶﻝ ﹶﻟ ﻪ ﹸﻛ ﻦ ﹶﻓﻴﻜﹸﻮ ﹸﻥ { .ﻭﻗﻮﻟﻪ } :ﻭﻣﺎ ﹶﺃ ﻣ ﺮﻧﺎ ِﺇﻟﱠﺎ ﻭﺍ ِﺣ ﺪﹲﺓ ﹶﻛﹶﻠ ﻤ ٍﺢ ﺑِﺎﹾﻟﺒ ﲔ { .ﻓــ } ﺗﺒﺎ ﺭ ﻙ { :ﻳﻌﲏ ﺑﻠﻎ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﷲ ﺭ ﺨ ﹾﻠ ﻖ ﻭﺍﹾﻟﹶﺄ ﻣ ﺮ ﺗﺒﺎ ﺭ ﻙ ﺍ ُ ،ﻓﺄﻣﺮ ﺍﷲ ﺍﻟﻜﻮﱐ ﺍﻟﻘﺪﺭﻱ ﻻ ﺭﺍﺩ ﻟﻪ ،ﻭﳍﺬﺍ ﻗﺎﻝ } :ﹶﺃﻟﹶﺎ ﹶﻟ ﻪ ﺍﹾﻟ ﰲ ﺍﻟﱪﻛﺔ ﺍﻟﻨﻬﺎﻳﺔ ،ﻭﻫﻲ ﺻﻴﻐﺔ ﻻ ﺗﺼﻠﺢ ﺇﻻ ﷲ ،ﻓﻼ ﻳﻘﺎﻝ ﻟﻠﻌﺒﺪ ﺗﺒﺎﺭﻛﺖ ﻳﺎ ﻓﻼﻥ ،ﻫﺬﺍ ﻻ ﻳﺼﻠﺢ ،ﻭﺇﳕﺎ ﻫﻮ ﺧﺎﺹ ﺑﺎﷲ ﻛﻤﺎ ﻗـﺎﻝ 8
ﻭﺍﻟﺮﺏ :ﻫﻮ ﺍﳌﻌﺒﻮﺩ). . (1 ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﹶﻘ ﹸﻜ ﻢ ﻭﺍﱠﻟﺬِﻳ ﻦ ِﻣﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗﺘﻘﹸﻮ ﹶﻥ ـ ﺍﱠﻟﺬِﻱ ﺟ ﻌ ﹶﻞ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) } : (2ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺠ ﻌﻠﹸﻮﹾﺍ ِﻟﱠﻠ ِﻪ ﹶﺃﻧﺪﺍﺩﺍ ﻭﹶﺃﻧﺘ ﻢ ﺕ ِﺭ ﺯﻗﹰﺎ ﱠﻟ ﹸﻜ ﻢ ﹶﻓﻠﹶﺎ ﺗ ﺝ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﱠﺜ ﻤﺮﺍ ِ ﺴﻤﺎ ِﺀ ﻣﺎ ًﺀ ﹶﻓﹶﺄ ﺧ ﺮ ﺴﻤﺎ َﺀ ِﺑﻨﺎ ْﺀ ﻭﹶﺃﻧ ﺰ ﹶﻝ ِﻣ ﻦ ﺍﻟ ﺽ ِﻓﺮﺍﺷﺎ ﻭﺍﻟ ﹶﻟﻜﹸ ﻢ ﺍﹾﻟﹶﺄ ﺭ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ {. ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ )- (3ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ : -ﺍﳋﺎﻟﻖ ﳍﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ .
ﻚ { ،ﻭﺇﳕﺎ ﻳﻘﺎﻝ ﻟﻠﻤﺨﻠﻮﻕ ﺑﺎﺭﻙ ﺍﷲ ﰲ ﻓﻼﻥ ،ﺃﻭ ﻓﻼﻥ ﻣﺒﺎﺭﻙ ،ﺃﻣﺎ ﺗﺒﺎﺭﻛﺖ ؛ ﻓﺈﺎ ﻻ ﺑﺼﻠﺢ ﺇﻻ ﺗﻌﺎﱃ } :ﺗﺒﺎ ﺭ ﻙ ﺍﱠﻟﺬِﻱ ِﺑﻴ ِﺪ ِﻩ ﺍﹾﻟ ﻤ ﹾﻠ ﷲ ﻭﺣﺪﻩ . ﲔ { :ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﺎ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ،ﻭﻫﻮ ﺭﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﻮ ) (1ﻭﺍﻟﺮﺏ ﻫﻮ ﺍﳌﻌﺒﻮﺩ ،ﻭ } ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺭﺏ ﺍﳉﻤﻴﻊ ،ﻭﺧﺎﻟﻖ ﺍﳉﻤﻴﻊ ﺟﻞ ﻭﻋﻼ . ﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﹶﻘ ﹸﻜ ﻢ ﻭﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗﺘﻘﹸﻮ ﹶﻥ { :ﺧﻠﻖ ﺍﳉﻤﻴﻊ ـ ﺍﻟـﺬﻳﻦ ﻗﺒﻠﻨـﺎ ، ) (2ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺽ ِﻓﺮﺍﺷﺎ { ﺍﻵﻳﺔ ؛ ﻓﻬﻮ ﺧﻠﻖ ﺍﳉﻤﻴﻊ ﻟﻴﺘﻘﻮﻩ ﻭﺍﻟﺬﻳﻦ ﺑﻌﺪﻧﺎ ﻣﻦ ﺁﺩﻡ ﻭﻣﺎ ﻗﺒﻠﻪ ﻭﻣﺎ ﺑﻌﺪﻩ ـ ،ﰒ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﺍﱠﻟﺬِﻱ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟﹶﺄ ﺭ ﺴﻤﺎ َﺀ ِﺑﻨـﺎ ًﺀ ﺽ ِﻓﺮﺍﺷﺎ ﻭﺍﻟ ﻭﻳﻌﺒﺪﻭﻩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗﺘﻘﹸﻮ ﹶﻥ { .ﰒ ﺑﲔ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺾ ﺃﻓﻌﺎﻟﻪ ﻓﻘﺎﻝ } :ﺍﱠﻟﺬِﻱ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟﹶﺄ ﺭ { ،ﻓﺠﻌﻞ ﺍﻷﺭﺽ ﻓﺮﺍﺷﺎ ﻟﻠﻨﺎﺱ ،ﻭﻣﻬﺎﺩﺍ ﳍﻢ ،ﻋﻠﻴﻬﺎ ﻳﺴﻜﻨﻮﻥ ،ﻭﻋﻠﻴﻬﺎ ﻳﺒﻨﻮﻥ ،ﻭﻋﻠﻴﻬﺎ ﻳﻨﺎﻣﻮﻥ ،ﻭﻋﻠﻴﻬﺎ ﳝﺸﻮﻥ ،ﻭﺃﺭﺳﺎﻫﺎ ﺑﺎﳉﺒﺎﻝ ﺴﻤﺎ َﺀ ِﺑﻨﺎ ًﺀ { ﻓﺠﻌﻠﻬﺎ ﺑﻨﺎﺀ ﻭﺳﻘﻔﺎ ﳏﻔﻮﻇﺎ ﻭﻫﻢ ﻋﻦ ﺁﻳﺎﺎ ﻣﻌﺮﺿﻮﻥ ،ﻭﺯﻳﻨﻬﺎ ﺑﺎﻟﻨﺠﻮﻡ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ } ﻭﹶﺃﻧ ﺰ ﹶﻝ ِﻣ ﻦ ،ﰒ ﻗﺎﻝ } :ﻭﺍﻟ ﺕ ِﺭ ﺯﻗﹰﺎ ﱠﻟ ﹸﻜ ﻢ { ﺃﻧﻮﺍﻉ ﺍﻷﺭﺯﺍﻕ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﳛﻴﻲ ﺍﷲ ﺑﻪ ﺍﻷﺭﺽ ﺑﻌـﺪ ﺝ ِﺑ ِﻪ ِﻣ ﻦ ﺍﻟﱠﺜ ﻤﺮﺍ ِ ﺴﻤﺎ ِﺀ ﻣﺎ ًﺀ { ؛ ﺃﻱ ﻣﻦ ﺍﻟﺴﺤﺎﺏ } ﹶﻓﺄﹶ ﺧ ﺮ ﺍﻟ ﺠ ﻌﻠﹸﻮﺍ ِﻟﱠﻠ ِﻪ ﹶﺃﻧﺪﺍﺩﺍ ﻭﹶﺃﻧﺘ ﻢ ﺗ ﻌﹶﻠﻤﻮ ﹶﻥ { :ﺃﻱ ﺃﺷﺒﺎﻫﺎ ﻭﻧﻈﺮﺍﺀ ﺗﻌﺒﺪﻭﺎ ﻣﻌﻪ ،ﻻ ﺻﻨﻤﺎ ﻭﻻ ﺟﻨﺎ ﻭﻻ ﻣﻠﻜـﺎ ﻭﻻ ﻣﻮﺎ ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﺗ ﻏﲑ ﺫﻟﻚ .ﻓﺎﻟﻌﺒﺎﺩﺓ ﺣﻖ ﺍﷲ ﻭﺣﺪﻩ ،ﻟﻴﺲ ﻟﻪ ﻧﺪﻳﺪ ﻭﻻ ﻧﻈﲑ ﻭﻻ ﻣﺜﻴﻞ ،ﺑﻞ ﻫﻮ ﺍﻹﻟﻪ ﺍﳊﻖ .ﻭﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳﺘﺨﺬﻭﻥ ﻟﻪ ﺍﻷﻧـﺪﺍﺩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻭﺍﻷﻣﺜﺎﻝ ﻣﻦ ﺍﻷﺻﻨﺎﻡ ﻭﺍﳉﻦ ﻭﺍﳌﻼﺋﻜﺔ ﻭﻳﻌﺒﺪﻭﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﻭﻳﺴﺘﻐﻴﺜﻮﻥ ﻢ ﻓﺄﻧﻜﺮ ﺍﷲ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ،ﻭﺑـﲔ ﺃﻥ ﻫـﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻟﻴﺲ ﳍﺎ ﺣﻖ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻻ ﻗﺪﺭﺓ ﳍﺎ ﻋﻠﻰ ﺷﻲﺀ ﺇﻻ ﺑﺈﺫﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻘﺪﻳﺮﻩ . ) (3ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺗﻔﺴﲑﻩ :ﺍﳋﺎﻟﻖ ﳍﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﲰﺎﺀ ﻭﺃﺭﺽ ﻭﲦﺎﺭ ﻭﺃﺷﺠﺎﺭ ﻭﻣﻄﺮ ﻭﻏﲑ ﺫﻟﻚ :ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺃﻥ ﻳﻄﺎﻉ ؛ ﻷﻧﻪ ﺭﺏ ﺍﳉﻤﻴﻊ ،ﻭﺧﺎﻟﻖ ﺍﳉﻤﻴﻊ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭِﺇﹶﻟ ﻬ ﹸﻜ ﻢ ِﺇﹶﻟ ﻪ ﻭﺍ ِﺣ ﺪ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﻫ ﻮ ﺍﻟ ﺮ ﺣ ﻤ ﻦ ﺍﻟ ﺮﺣِﻴ ﻢ { . 9
ﻭﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ) (1ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺎ ،ﻣﺜﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ﻭﻣﻨﻪ ﺍﻟﺪﻋﺎﺀ ،ﻭ ﺍﳋﻮﻑ ) ،(2ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺘﻮﻛﻞ ،ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﳋﺸﻮﻉ ﻭﺍﳋﺸﻴﺔ ﻭﺍﻹﻧﺎﺑﺔ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﺍﻟﺬﺑﺢ ﻭﺍﻟﻨﺬﺭ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﹶﺃ ﺣﺪﺍ { . ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺎ ،ﻛﻠﻬﺎ ﷲ .ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ﺪ ِﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗ ﺪﻋﻮﹾﺍ ﻣ ﻊ ﺍ ِ ﷲ ِﺇﹶﻟﻬﺎ َﺁ ﺧ ﺮ ﻟﹶﺎ ﺑ ﺮﻫﺎ ﹶﻥ ﻉ ﻣ ﻊ ﺍ ِ ﻓﻤﻦ ﺻﺮﻑ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻟﻐﲑ ﺍﷲ ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) } : (3ﻭﻣﻦ ﻳ ﺪ ﹶﻟ ﻪ ِﺑ ِﻪ ﹶﻓِﺈﻧﻤﺎ ِﺣﺴﺎﺑ ﻪ ِﻋﻨ ﺪ ﺭﺑ ِﻪ ِﺇﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻔِﻠ ﺢ ﺍﻟﻈﱠﺎِﻟﻤﻮ ﹶﻥ { . ﺐ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺠ ﻭﰲ ) (4ﺍﳊﺪﻳﺚ " :ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ " ،ﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻗﹶﺎ ﹶﻝ ﺭﺑ ﹸﻜ ﻢ ﺍ ﺩﻋﻮﻧِﻲ ﹶﺃ ﺳﺘ ِ ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ ﻋ ﻦ ِﻋﺒﺎ ﺩﺗِﻲ ﺳﻴ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺟ ﻬﻨ ﻢ ﺩﺍ ِﺧﺮِﻳ ﻦ { . ﻳ ) (1ﺍﻟﻌﺒﺎﺩﺓ ﺃﻧﻮﺍﻉ :ﻓﻤﻨﻬﺎ ﺍﻹﺳﻼﻡ ﺑﺄﺭﻛﺎﻧﻪ ،ﻓﻠﻚ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻹﺳﻼﻡ ﻋﺒﺎﺩﺓ :ﻣﻦ ﺻﻼﺓ ﻭﺻﻮﻡ ﻭﻏﲑ ﺫﻟﻚ ،ﻭﻫﻜـﺬﺍ ﺍﻹﳝﺎﻥ ﺑﺄﻋﻤﺎﻟﻪ ﺍﻟﺒﺎﻃﻨﺔ ،ﻛﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ،ﻭﻛﺬﻟﻚ ﺍﳋﻮﻑ ﻭﺍﶈﺒـﺔ ﻭﺍﻟﺮﺟﺎﺀ ﺇﱃ ﻏﲑ ﺫﻟﻚ .ﻓﻜﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ ﺩﺍﺧﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻞ ﻫﻮ ﺃﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺃﻋﻈﻤﻬﺎ .ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠﻒ ﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ ،ﻓﻼ ﻳﺪﻋﻮ ﻣﻊ ﺍﷲ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻻ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻻ ﺍﻷﺻﻨﺎﻡ ﻭﻻ ﺍﻷﺷﺠﺎﺭ ﻭﻻ ﺍﻷﺣﺠﺎﻡ ﻭﻻ ﺍﻟﻨﺠﻮﻡ ؛ ﻷﻥ ﺍﻟﻌﺒـﺎﺩﺓ ﲔ { ،ﻭﻗـﺎﻝ ﺴﺘ ِﻌ ﷲ ﹶﺃ ﺣﺪﺍ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭِﺇﻳﺎ ﻙ ﻧ ﺣﻖ ﷲ ﻭﺣﺪﻩ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ﺪ ِﻟﱠﻠ ِﻪ ﹶﻓﻠﹶﺎ ﺗ ﺪﻋﻮ ﻣ ﻊ ﺍ ِ ﻉ ﲔ { .ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭ ﻣ ﻦ ﻳ ﺪ ﻚ ِﺇﺫﹰﺍ ِﻣ ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﺖ ﹶﻓِﺈﻧ ﻀ ﺮ ﻙ ﹶﻓِﺈ ﹾﻥ ﹶﻓ ﻌ ﹾﻠ ﻚ ﻭﻟﹶﺎ ﻳ ﷲ ﻣﺎ ﻟﹶﺎ ﻳﻨ ﹶﻔ ﻌ ﻉ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍ ِ ﺗﻌﺎﱃ } :ﻭﻟﹶﺎ ﺗ ﺪ ﻚ ﷲ ﺭﺑ ﹸﻜ ﻢ ﻟﹶـ ﻪ ﺍﹾﻟ ﻤﻠﹾـ ﷲ ِﺇﹶﻟﻬﺎ ﺁ ﺧ ﺮ ﻟﹶﺎ ﺑ ﺮﻫﺎ ﹶﻥ ﹶﻟ ﻪ ِﺑ ِﻪ ﹶﻓِﺈﻧﻤﺎ ِﺣﺴﺎﺑ ﻪ ِﻋﻨﺪ ﺭﺑ ِﻪ ِﺇﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻔِﻠ ﺢ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭ ﹶﻥ { ،ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ } :ﹶﺫِﻟ ﹸﻜ ﻢ ﺍ ُ ﻣ ﻊ ﺍ ِ ﺴ ﻤﻌﻮﹾﺍ ﺩﻋﺎ َﺀ ﹸﻛ ﻢ ﻭﹶﻟ ﻮ ﺳ ِﻤ ﻌﻮﹾﺍ ﻣﺎ ﺍ ﺳﺘﺠﺎﺑﻮﹾﺍ ﹶﻟﻜﹸـ ﻢ ﻭﻳـ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎﻣـ ِﺔ ﻭﺍﱠﻟﺬِﻳ ﻦ ﺗ ﺪﻋﻮ ﹶﻥ ِﻣﻦ ﺩﻭِﻧ ِﻪ ﻣﺎ ﻳ ﻤِﻠﻜﹸﻮ ﹶﻥ ِﻣ ﻦ ِﻗ ﹾﻄ ِﻤ ٍﲑ ـ ِﺇ ﹾﻥ ﺗﺪﻋﻮ ﻫ ﻢ ﻟﹶﺎ ﻳ ﻚ ِﻣﹾﺜ ﹸﻞ ﺧﺒِﲑ { ،ﻓﺴﻤﻰ ﺳﺒﺤﺎﻧﻪ ﺩﻋﺎﺀﻫﻢ ﺷﺮﻛﺎ ،ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﺇﺧـﻼﺹ ﺍﻟﻌﺒـﺎﺩﺓ ﷲ ﺸ ﺮ ِﻛ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﻳﻨﺒﹸﺌ ﻳ ﹾﻜ ﹸﻔﺮﻭﻥﹶ ِﺑ ِ ﻭﺣﺪﻩ ،ﺭﺟﺎﺀ ﻭﺧﻮﻓﺎ ﻭﺍﺳﺘﻌﺎﻧﺔ ﻭﺍﺳﺘﻐﺎﺛﺔ ﻭﺫﲝﺎ ﻭﻧﺬﺭﺍ ﻭﺧﺸﻴﺔ ﷲ ﻭﺻﻼﺓ ﻭﺻﻮﻣﺎ ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻛﻠﻪ ﷲ ﻭﺣﺪﻩ ﻓﻤﻦ ﺗﻘﺮﺏ ﻟﻐﲑ ﺍﷲ ﻣﻦ ﻭﱄ ﺃﻭ ﻧﱯ ﺃﻭ ﺻﻨﻢ ﺃﻭ ﺷﺠﺮ ﺃﻭ ﺣﺠﺮ ﺑﺎﻟﺪﻋﺎﺀ ﺃﻭ ﺑﺎﻟﺬﺑﺢ ﺃﻭ ﺑﺎﻟﻨﺬﺭ ﺃﻭ ﺑﺎﻟﺼﻼﺓ ﺃﻭ ﺑﺎﻟﺼﻮﻡ ﻭﳓﻮ ﺫﻟﻚ ،ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ ﺃﺷـﺮﻙ ﺑﺎﷲ ﻭﻋﺒﺪ ﻣﻌﻪ ﺳﻮﺍﻩ ،ﻛﻔﻌﻞ ﺍﳌﺸﺮﻛﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﻘﺒﻮ ﻭﻋﺒﺎﺩ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻷﺣﺠﺎﺭ ﻭﺍﻷﺻﻨﺎﻡ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ } :ﻭﻟﹶـ ﻮ ﺠﻨ ﹶﺔ ﻭ ﻣ ﹾﺄﻭﺍ ﻩ ﺍﻟﻨـﺎ ﺭ { .ﻭﻗـﺎﻝ ﷲ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟ ﷲ ﹶﻓ ﹶﻘ ﺪ ﺣ ﺮ ﻡ ﺍ ُ ﺸ ِﺮ ﻙ ﺑِﺎ ِ ﻂ ﻋﻨﻬﻢ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧ ﻪ ﻣﻦ ﻳ ﺤِﺒ ﹶ ﹶﺃ ﺷ ﺮﻛﹸﻮﹾﺍ ﹶﻟ ﷲ ﻓﹶﺎ ﻋﺒ ﺪ ﻚ ﻭﹶﻟﺘﻜﹸﻮﻧ ﻦ ِﻣ ﻦ ﺍﹾﻟﺨﺎ ِﺳﺮِﻳ ﻦ ـ ﺑ ِﻞ ﺍ َ ﺤﺒ ﹶﻄ ﻦ ﻋ ﻤﹸﻠ ﺖ ﹶﻟﻴ ﻚ ﹶﻟِﺌ ﻦ ﹶﺃ ﺷ ﺮ ﹾﻛ ﻚ ﻭِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗ ﺒِﻠ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺃﹸﻭ ِﺣ ﻲ ِﺇﹶﻟﻴ ﻭﻛﹸﻦ ﻣ ﻦ ﺍﻟﺸﺎ ِﻛﺮِﻳ ﻦ { . )(2
ﻓﻜﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﳚﺐ ﺇﺧﻼﺻﻬﺎ ﷲ ،ﻭﻣﻦ ﺻﺮﻑ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻟﻐﲑ ﺍﷲ ﻣﻦ ﺻﻨﻢ ﺃﻭ ﺷﺠﺮ ﺃﻭ ﺣﺠﺮ ﺃﻭ ﻗﱪ ﻓﻬﻮ ﻣﺸﺮﻙ ﺑﺎﷲ .
ﷲ ِﺇﹶﻟﻬﺎ ﺁ ﺧ ﺮ ﻟﹶﺎ ﺑ ﺮﻫﺎ ﹶﻥ ﹶﻟ ﻪ ِﺑ ِﻪ ﹶﻓِﺈﻧﻤﺎ ِﺣﺴﺎﺑ ﻪ ِﻋﻨ ﺪ ﺭﺑ ِﻪ ﺇِﻧ ﻪ ﻟﹶﺎ ﻳ ﹾﻔِﻠ ﺢ ﺍﹾﻟﻜﹶﺎِﻓﺮﻭ ﹶﻥ { ،ﻭﻟﻐﲑﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﻉ ﻣ ﻊ ﺍ ِ ) (3ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﻦ ﻳ ﺪ ﺍﻟﺴﺎﺑﻘﺎﺕ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ . ) (4ﻭﰲ ﺍﳊﺪﻳﺚ " :ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ " ،ﻭﰲ ﻟﻔﻆ ﺁﺧﺮ " :ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ " ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻗﹶـﺎ ﹶﻝ ﺭﺑﻜﹸـ ﻢ ﺍ ﺩﻋـﻮﻧِﻲ ﺐ ﹶﻟﻜﹸـ ﻢ ِﺇ ﱠﻥ ﺠ ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ ﻋ ﻦ ِﻋﺒﺎ ﺩﺗِﻲ ﺳﻴ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺟ ﻬﻨ ﻢ ﺩﺍ ِﺧﺮِﻳ ﻦ { ،ﻓﺴﻤﻰ ﺍﻟﺪﻋﺎﺀ ﻋﺒﺎﺩﺓ ﰲ ﻗﻮﻟﻪ } :ﹶﺃ ﺳﺘ ِ ﺐ ﹶﻟ ﹸﻜ ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﺠ ﹶﺃ ﺳﺘ ِ ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ { ﻳﻌﲏ ﻋﻦ ﺩﻋﺎﺋﻲ .ﻓﺎﻟﺪﻋﺎﺀ ﻫﻮ ﺃﻥ ﻳﻀﺮﻉ ﺇﱃ ﺍﷲ ﻳﺪﻋﻮﻩ ،ﻭﻳﺴﺄﻟﻪ ﺍﻟﻨﺠﺎﺓ ،ﻭﻳﺴﺄﻟﻪ ﺍﻟﺮﺯﻕ ،ﻛﻞ ﻫﺬﺍ ﻋﺒـﺎﺩﺓ . ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﻓﺈﺫﺍ ﺻﺮﻓﻬﺎ ﻟﻠﺼﻨﻢ ﺃﻭ ﻟﻠﺸﺠﺮ ﺃﻭ ﻟﻠﺤﺠﺮ ﺃﻭ ﳌﻴﺖ ،ﺻﺎﺭ ﻣﺸﺮﻛﺎ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﻓﻴﺠﺐ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺸﺮﻙ ﻛﻠﻪ ،ﺩﻗﻴﻘﻪ ﻭﺟﻠﻴﻠﻪ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ .ﻟﻜﻦ ﺩﻋﺎﺀ ﺍﳊﻲ ﺍﳊﺎﺿﺮ ﺍﻟﻘﺎﺩﺭ ،ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ ﰲ ﺍﻟﺸﻲﺀ ﺍﳌﻘﺪﻭﺭ ﻋﻠﻴﻪ ،ﻻ ﺑﺄﺱ ﺑﻪ ﻭﻻ ﻳﻌﺘﱪ ﺩﺍﺧـﻼ ﰲ ﺍﻟﺸﺮﻙ ؛ ﻓﻠﻮ ﻗﻠﺖ ﻷﺧﻴﻚ ﺍﳊﺎﺿﺮ :ﻳﺎ ﻋﺒﺪ ﺍﷲ ! ﺃﻋﻨﻲ ﻋﻠﻰ ﻗﻄﻊ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﺃﻭ ﻋﻠﻰ ﺣﻔﺮ ﻫﺬﻩ ﺍﻟﺒﺌﺮ ؛ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ ﻛﻤﺎ ﻗـﺎﻝ 10
ﲔ {. ﻭﺩﻟﻴﻞ ) (1ﺍﳋﻮﻑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﺗﺨﺎﻓﹸﻮ ﻫ ﻢ ﻭﺧﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ
ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ } :ﻓﹶﺎ ﺳﺘﻐﺎﹶﺛ ﻪ ﺍﱠﻟﺬِﻱ ِﻣ ﻦ ِﺷﻴ ﻌِﺘ ِﻪ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻱ ِﻣ ﻦ ﻋ ﺪ ﻭ ِﻩ { ﺍﻵﻳﺔ .ﺍﺳﺘﻐﺎﺛﺔ ﺍﻻﺳﺮﺍﺋﻴﻠﻲ ﻋﻠﻰ ﺍﻟﻘﺒﻄﻲ ؛ ﻷﻥ ﻣﻮﺳﻰ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻏﺎﺛﺘﻪ ،ﻳﺘﻜﻠﻢ ﻭﻳﺴﻤﻊ .ﺃﻣﺎ ﺇﺫﺍ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻕ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﺣﺎﺿﺮﺍ ﺃﻭ ﻏﺎﺋﺒﺎ ﺃﻭ ﻣﻴﺘﺎ ،ﻭﺍﻋﺘﻘﺪ ﺃﻧﻪ ﻳﻨﻔﻊ ﷲ { ،ﻓﻴﻈﻨـﻮﻥ ﻣﻦ ﺩﻋﺎﻩ ﺃﻭ ﻳﻀﺮ ﻻ ﺑﺎﻷﺳﺒﺎﺏ ﺍﳊﺴﻴﺔ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ .ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﺃﻢ ﻗﺎﻟﻮﺍ } :ﻫ ﺆﻟﹶﺎ ِﺀ ﺷ ﹶﻔﻌﺎ ﺅﻧﺎ ِﻋﻨ ﺪ ﺍ ِ ﺃﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺑﻌﺒﺎﺩﻢ ﺇﻳﺎﻫﻢ ﺃﻥ ﻳﺸﻔﻌﻮﺍ ﳍﻢ ﻋﻨﺪ ﺍﷲ ﰲ ﺣﺼﻮﻝ ﻣﻄﺎﻟﺒﻬﻢ ﺃﻭ ﺃﻢ ﻳﻘﺮﺑﻮﻢ ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ .ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﷲ ﺯﹾﻟﻔﹶﻰ { .ﻭﻫﺬﺍ ﻣﻦ ﺟﻬﻠﻬﻢ ﻭﺿﻼﳍﻢ ﺑﺎﻟﺸﺎﻓﻊ ﻭﺍﳌـﺸﻔﻮﻉ ﺇﻟﻴـﻪ .ﻭﺍﷲ ﻋﻨﻬﻢ ﰲ ﺍﻵﻳﺔ ﺍﻵﺧﺮﻯ } :ﻣﺎ ﻧ ﻌﺒ ﺪ ﻫ ﻢ ِﺇﱠﻟﺎ ِﻟﻴ ﹶﻘ ﺮﺑﻮﻧﺎ ِﺇﻟﹶﻰ ﺍ ِ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﺎ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺼﺮﻑ ﰲ ﻋﺒﺎﺩﻩ ﻛﻴﻒ ﻳﺸﺎﺀ ،ﻓﻼ ﻳﺄﺫﻥ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻓﻴﻤﻦ ﻳﺮﺿﻰ ﺍﷲ ﻋﻤﻠﻪ ،ﻭﻻ ﻳـﺸﻔﻊ ﺸ ﹶﻔﻌﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﻟ ﻤ ِﻦ ﺍ ﺭﺗﻀﻰ { ﺸ ﹶﻔ ﻊ ِﻋﻨ ﺪ ﻩ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ ِﻪ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻟﹶﺎ ﻳ ﺃﺣﺪ ﻋﻨﺪﻩ ﺇﻻ ﺑﻌﺪ ﺇﺫﻧﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣ ﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ﻳ ،ﻓﺎﻟﺸﻔﺎﻋﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺈﺫﻧﻪ ﻟﻠﺸﺎﻓﻊ ،ﻭﺭﺿﺎﻩ ﻋﻦ ﺍﳌﺸﻔﻮﻉ ﻓﻴﻪ .ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﺮﺿﻰ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻷﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ،ﻛﻤﺎ ﺻـ ﺢ ﻋﻨﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺃﻧﻪ ﻗﺎﻝ ـ ﳌﺎ ﺳﺄﻟﻪ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻗﺎﺋﻼ :ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ـ ﻗﺎﻝ " :ﻣـﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﺎ ﻣِﻦ ﻗﻠﺒﻪ " ] ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ [ .ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ ﻣﻦ ﺃﻫـﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ . )(1
ﻭﻣﻦ ﺫﻟﻚ ﺍﳋﻮﻑ ﻭﻫﻮ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ :
ﺍﻷﻭﻝ :ﺧﻮﻑ ﺍﻟﺴﺮ ﻭﻫﺬﺍ ﺧﺎﺹ ﺑﺎﷲ ؛ ﻷﻧﻪ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺬﻱ ﳜﺎﻑ ﻭﳜﺸﻰ .ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﺗﺨـﺎﻓﹸﻮ ﻫ ﻢ ﺱ ﻭﺍ ﺧﺸﻮ ِﻥ { .ﻓﺎﻟﻮﺍﺟﺐ ﺧـﺸﻴﺔ ﺸﻮﺍ ﺍﻟﻨﺎ ﺨ ﷲ { .ﻭﻗﺎﻝ } :ﹶﻓﻠﹶﺎ ﺗ ﺶ ِﺇﻟﱠﺎ ﺍ َ ﺨ ﲔ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﻢ ﻳ ﻭﺧﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ ﺍﷲ ﻭﺧﻮﻓﻪ ؛ ﻷﻧﻪ ﻣﺼﺮﻑ ﺍﻟﻘﻠﻮﺏ ﻭﻣﻘﻠﺒﻬﺎ ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻔﻊ ﻭﻳﻀﺮ ،ﻭﻳﻌﻄﻲ ﻭﳝﻨﻊ ،ﻓﺎﻟﻮﺍﺟﺐ ﲣﺼﻴـﺼﻪ ﺑﺎﳋﻮﻑ ﻭﺃﻻ ﳜﺎﻑ ﺇﻻ ﺍﷲ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ .ﻭﻟﻜﻦ ﺧﻮﻑ ﺍﻟﺴﺮ ﳜﺘﺺ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﳜﺎﻑ ﻣﻦ ﺃﺟﻞ ﻗﺪﺭﺓ ﺧﺎﺻـﺔ ﺳﺮﻳﺔ ﻟﻴﺴﺖ ﺣﺴﺐ ﺍﳊﺲ .ﻭﻟﺬﻟﻚ ﻳﻌﺘﻘﺪ ﻋﺒﺎﺩ ﺍﻟﻘﺒﻮﺭ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻟﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻜﻮﻥ ﻣﻊ ﺍﷲ ﺟـﻞ ﻭﻋـﻼ ، ﻭﻳﻌﺘﻘﺪﻭﻥ ﺫﻟﻚ ﺃﻳﻀﺎ ﰲ ﺍﻷﺻﻨﺎﻡ ﻭﺍﳉﻦ ﻭﻏﲑﻫﺎ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ،ﻭﻳﻌﺘﻘﺪ ﻓﻴﻬﻢ ﺃﻳﻀﺎ ﺃﻥ ﳍﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻄﺎﺀ ﻭﺍﳌﻨـﻊ ، ﻭﺯﻳﻎ ﺍﻟﻘﻠﻮﺏ ،ﻭﻣﻮﺕ ﺍﻟﻨﻔﻮﺱ ﺩﻭﻥ ﺃﺳﺒﺎﺏ ﺣﺴﻴﺔ . ﺍﻟﺜﺎﱐ :ﺧﻮﻑ ﺍﻷﺳﺒﺎﺏ ﺍﳊﺴﻴﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﹸﺃﺣﺪ ﳌﺎ ﻗﻴﻞ ﻟﻠﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺇﻥ ﺍﳌﺸﺮﻛﲔ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜـﻢ ﲔ{، ﻑ ﹶﺃ ﻭِﻟﻴﺎ َﺀ ﻩ ﹶﻓﻠﹶﺎ ﺗﺨـﺎﻓﹸﻮ ﻫ ﻢ ﻭﺧـﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛﻨـﺘﻢ ﻣـ ﺆ ِﻣِﻨ ﺨ ﻮ ﺸﻴﻄﹶﺎ ﹸﻥ ﻳ ﻭﺳﲑﺟﻌﻮﻥ ﺇﻟﻴﻜﻢ ﻓﺄﻧﺰﻝ ﺍﷲ ﰲ ﺫﻟﻚ ِ } :ﺇﻧﻤﺎ ﹶﺫِﻟ ﹸﻜ ﻢ ﺍﻟ ﻓﺎﻟﺸﻴﻄﺎﻥ ﳜﻮﻑ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ،ﻭﻳﻌﻈﻤﻬﻢ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﺎﺱ ﺣﱴ ﳜﺎﻓﻮﻫﻢ ،ﻭﺍﷲ ﻳﻘﻮﻝ } :ﹶﻓﻠﹶﺎ ﺗﺨﺎﻓﹸﻮ ﻫ ﻢ { ،ﺑﻞ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻲ ،ﻭﺃﻋﺪﻭﺍ ﺍﻟﻌﺪﺓ ،ﻭﻻ ﺗﺒﺎﻟﻮﺍ ﻢ ﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﺃ ِﻋﺪﻭﹾﺍ ﹶﻟﻬﻢ ﻣﺎ ﺍ ﺳﺘ ﹶﻄ ﻌﺘﻢ ﻣ ﻦ ﹸﻗ ﻮ ٍﺓ { ،ﻭﻫﺬﺍ ﺍﳋﻮﻑ ﺍﳊﺴﻲ ﻻ ﺑﺄﺱ ﺑﻪ ﻟﻜـﻦ ﺍﳋﻮﻑ ﺍﻟﻘﻠﱯ ﺧﻮﻑ ﺍﻟﺴﺮ ﻫﺬﺍ ﻫﻮ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﺃﻣﺎ ﺍﳋﻮﻑ ﺍﳊﺴﻲ ،ﻣﺜﻞ ﺃﻥ ﳜﺎﻑ ﺍﻟﻠﺺ ﺃﻭ ﺍﻟﺴﺎﺭﻕ ﺃﻭ ﺍﻟﻌﺪﻭ ،ﻓﻴﻌﺪ ﺍﻟﻌـﺪﺓ ﻣـﻦ ﺍﻟﺴﻼﺡ ﺍﻟﻼﺯﻡ ﻛﻞ ﻫﺬﺍ ﻻ ﺑﺪ ﻣﻨﻪ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﺧﺬﹸﻭﹾﺍ ِﺣ ﹾﺬ ﺭ ﹸﻛ ﻢ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﻗﺼﺔ ﻣﻮﺳـﻰ ﳌـﺎ ﺐ { ؛ ﻓﺈﻥ ﻫﺬﺍ ﺍﳋﻮﻑ ﺧﻮﻑ ﺣﺴﻲ ﻻ ﺑﺄﺱ ﺑﻪ ﻟﻜﻦ ﻻ ﳚﻮﺯ ﺝ ِﻣﻨﻬﺎ ﺧﺎِﺋﻔﹰﺎ ﻳﺘ ﺮﱠﻗ ﺨ ﺮ ﺧﺮﺝ ﻣﻦ ﻣﺼﺮ ﺧﺎﺋﻔﺎ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ } :ﹶﻓ ﺧﻮﻑ ﺍﻟﻌﺪﻭ ﺧﻮﻓﺎ ﳝﻨﻊ ﻣﻦ ﺟﻬﺎﺩﻩ ،ﻭﻧﺼﺮ ﺍﳊﻖ ،ﻭﺇﳕﺎ ﳛﻤﻠﻪ ﻫﺬﺍ ﺍﳋﻮﻑ ﻋﻠﻰ ﺍﻹﻋﺪﺍﺩ ﻟﻠﻌﺪﻭ ﻭﺃﺧﺬ ﺍﳊﺬﺭ . ﺍﻟﺜﺎﻟﺚ :ﺍﳋﻮﻑ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﺟﺒﻞ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻫﺬﺍ ﻻ ﺣﺮﺝ ﻓﻴﻪ ﻣﺜﻞ ﺧﻮﻑ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻴﺔ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﺴﺒﻊ ،ﻓﻴﺘﺒﺎﻋﺪ ﻋﻨـﻬﺎ ﻭﻳﻘﺘﻠﻬﺎ ﻭﻳﺘﺒﺎﻋﺪ ﻋﻦ ﻣﻈﻨﺔ ﺍﻟﺴﺒﺎﻉ ﺣﱴ ﻻ ﻳﺘﺄﺫﻯ ﺎ .ﻫﺬﺍ ﺃﻣﺮ ﻻ ﺑﺪ ﻣﻨﻪ .ﻭﺍﷲ ﺟﺒﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﳋﻮﻑ ﳑﺎ ﻳﺆﺫﻱ ﺣﱴ ﻳﺘﺤﺮﺯ ﻣﻨﻪ ؛ ﳜﺎﻑ ﺍﻟﱪﺩ ﻓﻴﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻐﻠﻴﻈﺔ ،ﻭﳜﺎﻑ ﻣﻦ ﺍﳉﻮﻉ ﻓﻴﺄﻛﻞ ،ﻭﳜﺎﻑ ﺍﻟﻌﻄﺶ ﻓﻴﺸﺮﺏ .ﻫﺬﻩ ﺃﻣﻮﺭ ﻃﺒﻴﻌﻴﺔ ﻻ ﺑﺄﺱ ﺎ . 11
ﺸ ِﺮ ﻙ ِﺑ ِﻌﺒﺎ ﺩ ِﺓ ﺭﺑ ِﻪ ﹶﺃ ﺣﺪﺍ { . ﻭﺩﻟﻴﻞ ) (1ﺍﻟﺮﺟﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮ ﺟ ﻮ ِﻟﻘﹶﺎ َﺀ ﺭﺑ ِﻪ ﹶﻓ ﹾﻠﻴ ﻌ ﻤ ﹾﻞ ﻋ ﻤﻠﹰﺎ ﺻﺎِﻟﺤﺎ ﻭﻟﹶﺎ ﻳ ﺴﺒ ﻪ { . ﷲ ﹶﻓ ﻬ ﻮ ﺣ ﲔ { } ،ﻭﻣﻦ ﻳﺘ ﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍ ِ ﷲ ﹶﻓﺘ ﻮ ﱠﻛﻠﹸﻮﹾﺍ ِﺇ ﹾﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ ﻭﺩﻟﻴﻞ ﺍﻟﺘﻮﻛﻞ ) (2ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭ ﻋﻠﹶﻰ ﺍ ِ ﺕ ﻭﻳ ﺪﻋﻮﻧﻨﺎ ﺭ ﹶﻏﺒﺎ ﻭ ﺭ ﻫﺒﺎ ﻭﻛﹶﺎﻧﻮﹾﺍ ﺨﻴﺮﺍ ِ ﻭﺩﻟﻴﻞ ) (3ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﳋﺸﻮﻉ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﹾﺍ ﻳﺴﺎ ِﺭﻋﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﲔ{. ﹶﻟﻨﺎ ﺧﺎ ِﺷ ِﻌ ﺸ ﻮﻧِﻲ { ﺍﻵﻳﺔ . ﺸ ﻮ ﻫ ﻢ ﻭﺍ ﺧ ﺨ ﻭﺩﻟﻴﻞ ﺍﳋﺸﻴﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻓﻠﹶﺎ ﺗ
ﻭﺩﻟﻴﻞ ﺍﻹﻧﺎﺑﺔ
)(4
ﺳِﻠﻤﻮﹾﺍ ﹶﻟ ﻪ { ﺍﻵﻳﺔ .ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻌﺎﻧﺔ ) (5ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﹶﺃﻧِﻴﺒﻮﹾﺍ ِﺇﻟﹶﻰ ﺭﺑ ﹸﻜ ﻢ ﻭﹶﺃ
ﲔ { ﻭﰲ ﺍﳊﺪﻳﺚ " :ﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ " . ﺴﺘ ِﻌ ﻭِﺇﻳﺎ ﻙ ﻧ ﺱ {. ﺏ ﺍﻟﻨﺎ ِ ﺏ ﺍﹾﻟ ﹶﻔﹶﻠ ِﻖ { ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺮ ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻌﺎﺫﺓ ) (6ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﹶﺃﻋﻮ ﹸﺫ ِﺑ ﺮ ) (1ﻭﻫﻜﺬﺍ ﺍﻟﺮﺟﺎﺀ ﻋﺒﺎﺩﺓ ﷲ ﻓﲑﺟﻮ ﺍﷲ ﻭﳛﺴﻦ ﺑﻪ ﺍﻟﻈﻦ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓ ﻤ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮﺟﻮ ِﻟﻘﹶﺎ َﺀ ﺭﺑ ِﻪ ﹶﻓ ﹾﻠﻴ ﻌ ﻤ ﹾﻞ ﻋ ﻤﻠﹰﺎ ﺻـﺎِﻟﺤﺎ ﻭﻟﹶـﺎ ﺸ ِﺮ ﻙ ِﺑ ِﻌﺒﺎ ﺩ ِﺓ ﺭﺑ ِﻪ ﹶﺃ ﺣﺪﺍ { .ﻓﺎﻟﺮﻏﺒﺔ ﺇﻟﻴﻪ ،ﻭﺭﺟﺎﺀ ﻣﺎ ﻋﻨﺪﻩ ؛ ﻋﺒﺎﺩﺓ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﹾﺍ ﻳـﺴﺎ ِﺭﻋﻮ ﹶﻥ ﻓِـﻲ ﻳ ﲔ { .ﻓﺎﻟﺮﻏﺐ :ﺍﻟﺮﺟﺎﺀ .ﺍﻟﺮﻫﺐ :ﺍﳋﻮﻑ .ﻭﻛﻼﳘﺎ :ﻋﺒﺎﺩﺓ .ﻭﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﺕ ﻭﻳ ﺪﻋﻮﻧﻨﺎ ﺭ ﹶﻏﺒﺎ ﻭ ﺭ ﻫﺒﺎ ﻭﻛﹶﺎﻧﻮﹾﺍ ﹶﻟﻨﺎ ﺧﺎ ِﺷ ِﻌ ﺨﻴﺮﺍ ِ ﺍﹾﻟ ﳛﺴﻦ ﻇﻨﻪ ﺑﺮﺑﻪ ،ﻭﻳﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ .ﻭﺇﻥ ﺍﻟﻈﻦ ﺍﳊﺴﻦ ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺑﺎﳋﲑ ﻭﺑﺎﻟﺮﲪﺔ ﻭﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ ﻭﲟﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ . ) (2ﻭﻫﻜﺬﺍ ﺍﻟﺘﻮﻛﻞ ﻋﺒﺎﺩﺓ ،ﻭﻫﻮ ﺍﻟﺘﻔﻮﻳﺾ ﺇﱃ ﺍﷲ ،ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳـﺒﺎﺏ .ﻓﺘﻌﺘﻤـﺪ ﻋﻠـﻰ ﺍﷲ ﰲ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺸﺮ ،ﻭﺍﻟﻌﺎﻓﻴﺔ ﻣﻦ ﺍﻟﻔﱳ ،ﻭﺣﺼﻮﻝ ﺍﻟﺮﺯﻕ ،ﻭﰲ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻣﻊ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﳌـﺸﺮﻭﻋﺔ ، ﺴﺒ ﻪ { :ﻳﻌﲏ ﻛﺎﻓﻴﻪ . ﷲ ﹶﻓ ﻬ ﻮ ﺣ ﲔ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﻦ ﻳﺘ ﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍ ِ ﷲ ﹶﻓﺘ ﻮ ﱠﻛﻠﹸﻮﹾﺍ ِﺇ ﹾﻥ ﹸﻛﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭ ﻋﻠﹶﻰ ﺍ ِ ) (3ﻭﻫﻜﺬﺍ ﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﳋﺸﻴﺔ ﻣﻦ ﺍﷲ ﻛﻞ ﻫﺬﻩ ﻋﺒﺎﺩﺍﺕ .ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ِ } :ﺇﻧ ﻬ ﻢ ﻛﹶﺎﻧﻮﹾﺍ ﻳـﺴﺎ ِﺭﻋﻮ ﹶﻥ ﻓِـﻲ ﲔ { ﻳﻌﲏ :ﺧﺎﺋﻔﲔ ﳜﺸﻮﻥ ﺍﷲ ،ﻭﳜﺸﻌﻮﻥ ﻟﻌﻈﻤﺘﻪ :ﺃﻱ ﻳﺬﻟﻮﻥ . ﺕ ﻭﻳ ﺪﻋﻮﻧﻨﺎ ﺭ ﹶﻏﺒﺎ ﻭ ﺭ ﻫﺒﺎ ﻭﻛﹶﺎﻧﻮﹾﺍ ﹶﻟﻨﺎ ﺧﺎ ِﺷ ِﻌ ﺨﻴﺮﺍ ِ ﺍﹾﻟ )(4
( ﻭﻫﻜﺬﺍ ﺍﻹﻧﺎﺑﺔ ﻋﺒﺎﺩﺓ :ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ ﺭﺑﻜﻢ ﻭﺃﺳﻠﻤﻮﺍ ﻟﻪ { .ﻭﺍﻹﻧﺎﺑﺔ ﻣﻌﻨﺎﻫﺎ :ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ،ﻭﺍﻟﺘﻮﺑـﺔ ﺇﻟﻴـﻪ ،
ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ؛ ﻓﻬﺬﻩ ﻋﺒﺎﺩﺓ ﷲ ،ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻨﻴﺒﻮﺍ ﺇﱃ ﺍﷲ ،ﻭﻳﺮﺟﻌﻮﺍ ﺇﻟﻴﻪ ،ﻭﻳﺘﻮﺑﻮﺍ ﺇﻟﻴﻪ ،ﻭﻳﺴﺘﻘﻴﻤﻮﺍ ﻋﻠﻰ ﻃﺎﻋﺘﻪ . ﺖ ﻓﺎﺳـﺘﻌ ﻦ ﺑـﺎﷲ " . ) (5ﻭﻫﻜﺬﺍ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﺒﺎﺩﺓ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ { ،ﻭﰲ ﺍﳊﺪﻳﺚ " :ﺇﺫﺍ ﺍﺳـﺘﻌﻨ ﻓﻴﺴﺘﻌﲔ ﺍﻟﻌﺒﺪ ﺑﺎﷲ ؛ ﻓﺘﻘﻮﻝ :ﺍﻟﻠﻬﻢ ﺃﻋﲏ ﻋﻠﻰ ﺫﻛﺮﻙ ﻭﺷﻜﺮﻙ ،ﺍﻟﻠﻬﻢ ﺃﻋﲏ ﻋﻠﻰ ﻃﺎﻋﺘﻚ ،ﺍﻟﻠﻬﻢ ﺃﻋﲏ ﻋﻠﻰ ﻛﻞ ﺧﲑ ،ﺇﱃ ﻏﲑ ﻫـﺬﺍ ،ﺗﺴﺘﻌﲔ ﺑﺎﷲ ﰲ ﻛﻞ ﺍﳌﻬﻤﺎﺕ . ) (6ﻭﻫﻜﺬﺍ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻋﺒﺎﺩﺓ :ﺃﻥ ﺗﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ،ﻭﺗﻠﺠﺄ ﺇﻟﻴﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ { ﻭﻗﻮﻟﻪ } :ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻨﺎﺱ { .ﻓﺎﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻣﻦ ﻛﻞ ﻣﺆﺫ ،ﻭﻣﻦ ﻛﻞ ﻋﺪﻭ ،ﺃﻣﺮ ﻣﺄﻣﻮﺭ ﺑﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ } :ﻭﺇﻣـﺎ ﻳﱰﻏﻨﻚ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻧﺰﻍ ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ { . 12
ﺻﻠﹶﺎﺗِﻲ ﺏ ﹶﻟ ﹸﻜ ﻢ { ﺍﻵﻳﺔ .ﻭﺩﻟﻴﻞ ﺍﻟﺬﺑﺢ ) (2ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﺴﺘﻐِﻴﺜﹸﻮ ﹶﻥ ﺭﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳﺘﺠﺎ ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻐﺎﺛﺔ ) (1ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇ ﹾﺫ ﺗ ﲔ { ﻭﻣﻦ ﺍﻟﺴﻨﺔ " :ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺫﺑﺢ ﺴِﻠ ِﻤ ﺕ ﻭﹶﺃﻧﺎ ﹶﺃ ﻭ ﹸﻝ ﺍﹾﻟ ﻤ ﻚ ﹸﺃ ِﻣ ﺮ ﻚ ﹶﻟﻪ ﻭِﺑ ﹶﺬِﻟ ﲔ ـ ﻟﹶﺎ ﺷﺮِﻳ ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﻱ ﻭ ﻣﻤﺎﺗِﻲ ِﻟﱠﻠ ِﻪ ﺭ ﺤﻴﺎ ﺴﻜِﻲ ﻭ ﻣ ﻭﻧ ﻟﻐﲑ ﺍﷲ " . ﺴﺘ ِﻄﲑﺍ { . ﻭﺩﻟﻴﻞ ﺍﻟﻨﺬﺭ) (2ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳ ﻮﹸﻓ ﻮ ﹶﻥ ﺑِﺎﻟﻨ ﹾﺬ ِﺭ ﻭﻳﺨﺎﻓﹸﻮ ﹶﻥ ﻳ ﻮﻣﺎ ﻛﹶﺎ ﹶﻥ ﺷ ﺮ ﻩ ﻣ
ا 5ا:234
ﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ) (3ﺑﺎﻷﺩﻟﺔ ؛ ﻭﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ ،ﻭﺍﻟﱪﺍﺀﺓ
ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ .ﻭﻫﻮ ﺛﻼﺙ ﻣﺮﺍﺗﺐ : ﺍﻹﺳﻼﻡ ﻭ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﻛﻞ ﻣﺮﺗﺒﺔ ﳍﺎ ﺃﺭﻛﺎﻥ .ﻓﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﲬﺴﺔ ) : (4ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ... ) (1ﻭﻫﻜﺬﺍ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻋﺒﺎﺩﺓ ﺃﻥ ﺗﺴﺘﻐﻴﺚ ﺑﺎﷲ ﰲ ﺍﻟﺸﺪﺍﺋﺪ ﻣﻦ ﻋﺪﻭ ،ﺃﻭ ﺗﻄﻠﺒﻪ ﺇﻧﺰﺍﻝ ﺍﻟﻐﻴﺚ ﺍﳌﺒﺎﺭﻙ ،ﺃﻭ ﻳﻜﺸﻒ ﺍﻟﻀﺮ ،ﻛﻤـﺎ ﻗـﺎﻝ ﺏ ﹶﻟ ﹸﻜ ﻢ { . ﺴﺘﻐِﻴﺜﹸﻮ ﹶﻥ ﺭﺑ ﹸﻜ ﻢ ﻓﹶﺎ ﺳﺘﺠﺎ ﺗﻌﺎﱃ } :ﺇ ﹾﺫ ﺗ ﲔ{. ﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﻱ ﻭ ﻣﻤﺎﺗِﻲ ِﻟﱠﻠ ِﻪ ﺭ ﺤﻴﺎ ﺴﻜِﻲ { ﺃﻱ ﺫﲝﻲ } ،ﻭ ﻣ ﺻﻠﹶﺎﺗِﻲ ﻭﻧ ) (2ﻭﻫﻜﺬﺍ ﺍﻟﺬﺑﺢ ﻋﺒﺎﺩﺓ :ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﷲ ﻳ ﻌﹶﻠ ﻤ ﻪ { ) (2ﻭﻫﻜﺬﺍ ﺍﻟﻨﺬﺭ ﻋﺒﺎﺩﺓ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻳ ﻮﹸﻓ ﻮ ﹶﻥ ﺑِﺎﻟﻨ ﹾﺬ ِﺭ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹶﺃﻧ ﹶﻔ ﹾﻘﺘﻢ ﻣﻦ ﻧ ﹶﻔ ﹶﻘ ٍﺔ ﹶﺃ ﻭ ﻧﺬﹶ ﺭﺗﻢ ﻣﻦ ﻧ ﹾﺬ ٍﺭ ﹶﻓِﺈ ﱠﻥ ﺍ َ ﺼ ِﻪ ﻓﻼ ﻳ ﻌﺼِﻪ" .ﻓﺎﻟﻨـﺬﺭ ﻋﺒـﺎﺩﺓ ـ ِﻄ ﻌ ﻪ ،ﻭﻣﻦ ﻧ ﹶﺬ ﺭ ﺃ ﹾﻥ ﻳﻌ ِ ﷲ ﻓـﻠﹾﻴ ُ ﺍﻵﻳﺔ .ﻭﻗﺎﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﻣ ﻦ ﻧ ﹶﺬ ﺭ ﺃ ﹾﻥ ﻳﻄﻴ ﻊ ﺍ َ ﻭﻃﺎﻋﺔ ﷲ .ﺇﺫﺍ ﻓﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻟﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ،ﻭﺍﻟﻨﺬﺭ ﻣﻜﺮﻭﻩ ؛ ﻷﻥ ﰲ ﺍﻟﺘﺰﺍﻣﺎ ،ﻭﻓﻴﻪ ﻣﺸﻘﺔ .ﻭﳍﺬﺍ ﻰ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ـ ﻋﻦ ﺍﻟﻨﺬﺭ ﻭﻗﺎﻝ " :ﺇﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳﺄﰐ ﲞﲑ " ،ﻭﻟﻜﻦ ﺇﺫﺍ ﻧﺬﺭ ﻃﺎﻋﺔ ﻟﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ؛ ﻟﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ـ " : ﻣ ﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻴ ﻊ ﺍﷲ ؛ ﻓﻠﻴﻄﻌﻪ " .ﻓﺈﺫﺍ ﻧﺬﺭ ﻋﺒﺎﺩﺓ ﻣﻦ ﺻﻼﺓ ﺃﻭ ﺻﻮﻡ ﺃﻭ ﻏﲑﳘﺎ ﻟﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﳌﺎ ﺗﻘﺪﻡ. ) (3ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ :ﻭﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﻭﻫﻮ ﺛﻼﺙ ﻣﺮﺍﺗﺐ ﺑﻴﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ .ﻓﺄﻭﳍﺎ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﻹﺧﻼﺹ ﷲ ﻭﺣﺪﻩ :ﻳﻌﲏ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﲣﺼﻴﺼﻪ ﺎ ﺩﻭﻥ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ .ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ .ﻓﺈﺫﺍ ﻓﻌﻞ ﺫﻟـﻚ ﻓﻘﺪ ﺃﺳﻠﻢ ﻳﻌﲏ :ﺍﻧﻘﺎﺩ ﻭﺫﻝ ﻭﺧﻀﻊ ﷲ ﻭﺣﺪﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ،ﻭﺗﱪﺃ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓﻤـﻦ ﻳ ﹾﻜﻔﹸـ ﺮ ﻚ ﺑِﺎﹾﻟ ﻌ ﺮ ﻭ ِﺓ ﺍﹾﻟ ﻮﹾﺛﻘﹶﻰ { ،ﻭﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻣﻌﻨﺎﻩ :ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ ،ﻭﺇﻧﻜـﺎﺭ ﺫﻟـﻚ ، ﺴ ﷲ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﺳﺘ ﻤ ﺕ ﻭﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ ﻭﺍﻋﺘﻘﺎﺩ ﺑﻄﻼﻧﻪ .ﻭﻫﻨﺎﻙ ﻣﺮﺗﺒﺔ ﺍﻹﳝﺎﻥ ،ﻭﻣﺮﺗﺒﺔ ﺍﻹﺣﺴﺎﻥ ،ﻭﻛﻠﻬﺎ ﺩﺍﺧﻠﺔ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﻭﺃﺭﺳﻞ ﺑﻪ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ .ﻭﻣﺮﺗﺒﺔ ﺍﻹﺳﻼﻡ ﺗﺸﻤﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ . )(4
ﻭﺃﺭﻛﺎﻧﻪ ﲬﺴﺔ :ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣـﻀﺎﻥ ،ﻭﺣـﺞ
ﺍﻟﺒﻴﺖ ﳌﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ .ﻛﻤﺎ ﺛﺒﺖ ﺫﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﰲ ﻗﻮﻟﻪ " :ﺑِﻨ ﻲ ﺍﻹﺳﻼ ﻡ ﻋﻠﻰ ﲬﺲ ٍ :ﺷـﻬﺎﺩ ِﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻗﺎ ِﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎ ِﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﺣﺞ ﺍﻟﺒﻴﺖ " .ﻓﺄﻭﻝ ﺃﺭﻛﺎﻥ ﺍﻹﺳـﻼﻡ : ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺎ ﻳﺪﺧﻞ ﺍﻟﻌﺒﺪ ﰲ ﺍﻹﺳﻼﻡ ؛ ﻓﻴﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ :ﺃﻱ ﻻ ﻣﻌﺒﻮﺩ ﺣﻖ ﺇﻻ ﺍﷲ .ﻭﻫﻲ ﻧﻔﻲ ﻭﺇﺛﺒـﺎﺕ ؛ ﲔ ﻟﹶـ ﻪ ﺼ ﺨﻠِـ ِ ﷲ ﻣ ﲔ { ،ﻭﻗﺎﻝ } :ﻭﻣﺎ ﹸﺃﻣِﺮﻭﹾﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﹾﺍ ﺍ َ ﺴﺘ ِﻌ ﻓﻼ ﺇﻟﻪ :ﻧﻔﻲ ،ﻭﺇﻻ ﺍﷲ :ﺇﺛﺒﺎﺕ .ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻳﺎ ﻙ ﻧ ﻌﺒ ﺪ ﻭِﺇﻳﺎ ﻙ ﻧ ﺤ ﻖ ﻭﹶﺃ ﱠﻥ ﻣﺎ ﻳ ﺪﻋﻮ ﹶﻥ ِﻣ ﻦ ﺩﻭِﻧ ِﻪ ﻫ ﻮ ﺍﹾﻟﺒﺎ ِﻃ ﹸﻞ { .ﺃﻣﺎ ﻗﻮﳍﺎ ﺑﺪﻭﻥ ﺍﻟﻌﻤﻞ ـﺎ ، ﷲ ﻫ ﻮ ﺍﹾﻟ ﻚ ِﺑﹶﺄ ﱠﻥ ﺍ َ ﺍﻟﺪﻳ ﻦ ﺣﻨﻔﹶﺎ َﺀ { ﺍﻵﻳﺔ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﺫِﻟ ﻓﻼ ﺗﻨﻔﻊ ؛ ﻛﺄﻥ ﻳﻘﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻻ ﳜﺺ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ؛ ﻓﺈﻥ ﺷﻬﺎﺩﺗﻪ ﻻ ﺗﻨﻔﻊ؛ ﻛﺎﳌﻨﺎﻓﻘﲔ ،ﻓﺈﻢ ﻳﻘﻮﻟﻮﺎ ﻭﻻ ﻳﻌﺘﻘـﺪﻭﺎ ، ﻓﻬﻢ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻨﺎﺭ .ﻓﺎﻟﺬﻱ ﻳﻘﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻳﻌﺒﺪ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻷﺻﻨﺎﻡ ؛ ﻻ ﺗﻨﻔﻌﻪ ﺑﻞ ﻫﻲ ﺑﺎﻃﻠﺔ .ﻭﺃﻣﺎ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺴ ﹸﻜ ﻢ { ،ﻳﻌﲏ :ﳏﻤﺪﺍ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻭﻫﻲ :ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ؛ ﻓﺪﻟﻴﻠﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻟ ﹶﻘ ﺪ ﺟﺎ َﺀ ﹸﻛ ﻢ ﺭﺳﻮ ﹲﻝ ﻣ ﻦ ﹶﺃﻧ ﹸﻔ ِ ﺗﻌﺮﻓﻮﻧﻪ؛ ﻷﻧﻪ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ،ﻭﻫﻮ ﻣﻦ ﺃﺷﺮﻑ ﻗﺒﺎﺋﻠﻜﻢ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ } :ﻋﺰِﻳ ﺰ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﻋﻨﱡِﺘ ﻢ { :ﺃﻱ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﺎ ﻳﺸﻖ ﻋﻠﻴﻜﻢ } ، 13
ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ) (1ﻭﺣﺞ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ).. (2ﻓﺪﻟﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ) :(3ﻗﻮﻟﻪ ﺗﻌـﺎﱃ } : ﺷﻬﺪ ﺍﷲ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺃﻭﻟﻮ ﺍﻟﻌﻠﻢ ﻗﺎﺋﻤﺎ ﺑﺎﻟﻘﺴﻂ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ { .ﻭﻣﻌﻨﺎﻫﺎ :ﻻ ﻣﻌﺒـﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ " .ﻻ ﺇﻟﻪ " :ﻧﺎﻓﻴﺎ ﲨﻴﻊ ﻣﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ " .ﺇﻻ ﺍﷲ" ﻣﺜﺒﺘﺎ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ ،ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﻋﺒﺎﺩﺗﻪ ،ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺷﺮﻳﻚ ﰲ ﻣﻠﻜﻪ .ﻭﺗﻔﺴﲑﻫﺎ ﺍﻟﺬﻱ ﻳﻮﺿﺤﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﻭﻗﻮﻣـﻪ ﺇﻧﲏ ﺑﺮﺍﺀ ﳑﺎ ﺗﻌﺒﺪﻭﻥ ـ ﺇﻻ ﺍﻟﺬﻱ ﻓﻄﺮﱐ ﻓﺈﻧﻪ ﺳﻴﻬﺪﻳﻦ ـ ﻭﺟﻌﻠﻬﺎ ﻛﻠﻤﺔ ﺑﺎﻗﻴﺔ ﰲ ﻋﻘﺒﻪ ﻟﻌﻠﻬﻢ ﻳﺮﺟﻌﻮﻥ { ) (1ﻭﻗﻮﻟﻪ ﻀﻨﺎ ﺨ ﹶﺬ ﺑ ﻌ ﺸ ِﺮ ﻙ ِﺑ ِﻪ ﺷ ﻴﺌﹰﺎ ﻭﻟﹶﺎ ﻳﺘ ِ ﷲ ﻭﻟﹶﺎ ﻧ ﺏ ﺗﻌﺎﹶﻟﻮﺍ ِﺇﻟﹶﻰ ﹶﻛِﻠ ﻤ ٍﺔ ﺳﻮﺍ ٍﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﹸ ﻢ ﹶﺃﻟﱠﺎ ﻧ ﻌﺒ ﺪ ِﺇﻟﱠﺎ ﺍ َ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘﺎ ِ ﺴِﻠﻤﻮ ﹶﻥ { .ﻭﺩﻟﻴﻞ ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ : ﷲ ِﻓِﺈ ﹾﻥ ﺗ ﻮﱠﻟﻮﺍ ﹶﻓﻘﹸﻮﻟﹸﻮﹾﺍ ﺍ ﺷ ﻬﺪﻭﹾﺍ ِﺑﹶﺄﻧﺎ ﻣ ﺑ ﻌﻀﺎ ﹶﺃ ﺭﺑﺎﺑﺎ ﻣ ﻦ ﺩ ﻭ ِﻥ ﺍ ِ ﻑ ﺭﺣِﻴ ﻢ { .ﻭﻣﻌﲎ ﺷﻬﺎﺩﺓ ﺃﻥ ﲔ ﺭﺅﻭ ﺺ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺑِﺎﹾﻟ ﻤ ﺆ ِﻣِﻨ ﺴ ﹸﻜ ﻢ ﻋﺰِﻳ ﺰ ﻋﹶﻠﻴ ِﻪ ﻣﺎ ﻋِﻨﺘﻢ ﺣﺮِﻳ } ﹶﻟ ﹶﻘ ﺪ ﺟﺎ َﺀ ﹸﻛ ﻢ ﺭﺳﻮﻝ ﻣ ﻦ ﹶﺃﻧ ﹸﻔ ِ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮ ،ﻭﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ،ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻋﻨﻪ ﻰ ﻭﺯﺟﺮ ،ﻭﺃﻥ ﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ ﺐ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﻗﹶـﺒِﻠ ﹸﻜ ﻢ ﹶﻟ ﻌﱠﻠﻜﹸـ ﻢ ﺼﻴﺎ ﻡ ﹶﻛﻤﺎ ﹸﻛِﺘ ﺐ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﻟ .ﻭﺩﻟﻴﻞ ﺍﻟﺼﻴﺎﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳﺎ ﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁَ ﻣﻨﻮﹾﺍ ﹸﻛِﺘ ﷲ ﹶﻏِﻨ ﻲ ﻋ ِﻦ ﻉ ِﺇﹶﻟﻴ ِﻪ ﺳﺒِﻴﻠﹰﺎ ﻭ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﹶﻓِﺈ ﱠﻥ ﺍ َ ﺖ ﻣ ِﻦ ﺍ ﺳﺘﻄﹶﺎ ﺗﺘﻘﹸﻮ ﹶﻥ { .ﻭﺩﻟﻴﻞ ﺍﳊﺞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭِﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ِﺣ ﺞ ﺍﹾﻟﺒﻴ ِ ﲔ{. ﺍﹾﻟﻌﺎﹶﻟ ِﻤ )ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ( :
ﷲ { .ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﻟـﺸﻬﺎﺩﺓ ﻋﻠـﻰ ﺤ ﻤ ﺪ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺺ ﻋﹶﻠﻴ ﹸﻜ ﻢ { :ﻳﻌﲏ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻜﻢ ،ﻭﺇﻧﻘﺎﺫﻛﻢ ﻣﻦ ﺍﻟﻨﺎﺭ .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣ ﺣﺮِﻳ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻄﻴﻌﻪ ﻓﻴﻤﺎ ﺃﻣﺮ ،ﻭﺃﻥ ﻳﺼﺪﻗﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ،ﻭﺃﻥ ﳚﺘﻨﺐ ﻣﺎ ﻋﻨﻪ ﻰ ﻭﺯﺟﺮ ،ﻭﺃﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ . ﻓﻼ ﺑﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌﺔ : ﺍﻷﻭﻝ :ﻃﺎﻋﺘﻪ ﻓﻤﺎ ﺃﻣﺮ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﻏﲑﻫﺎ . ﺍﻟﺜﺎﱐ :ﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ﻋﻦ ﺍﻵﺧﺮﺓ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﻏﲑ ﺫﻟﻚ . ﺍﻟﺜﺎﻟﺚ :ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻋﻨﻪ ﻰ ﻭﺯﺟﺮ ،ﻛﺎﻟﺰﻧﺎ ﻭﺍﻟﺮﺑﺎ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻰ ﺍﷲ ﻋﻨﻪ ﻭﺭﺳﻮﻟﻪ . ﺍﻟﺮﺍﺑﻊ :ﻭﺃﻥ ﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ ؛ ﻓﻼ ﻳﺒﺘﺪﻉ ﰲ ﺍﻟﺪﻳﻦ ﳑﺎ ﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﻣﻦ ﻋﻤِﻞ ﺲ ﻋﻠﻴ ِﻪ ﺃ ﻣﺮﻧﺎ ﻓﻬﻮ ﺭ ﺩ " .ﻭﰲ ﺭﻭﺍﻳﺔ " :ﻣ ﻦ ﺃ ﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭ ﺩ " :ﺃﻱ ﻣﺮﺩﻭﺩ . ﻋ ﻤﻠﹰﺎ ﻟﻴ ﺼﻠﹶﺎ ﹶﺓ ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ ﺣﻨﻔﹶﺎ َﺀ ﻭﻳﻘِﻴﻤـﻮﹾﺍ ﺍﻟـ ﺼ ﺨِﻠ ِ ﷲ ﻣ ) (1ﻭﺩﻟﻴﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ؛ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹸﺃﻣِﺮﻭﹾﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﹾﺍ ﺍ َ ﺼﻠﹶﺎ ﹶﺓ ﻭ َﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓِﺈ ﺧﻮﺍﻧ ﹸﻜ ﻢ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ : ﻚ ﺩِﻳ ﻦ ﺍﹾﻟ ﹶﻘﻴﻤﺔ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﹾﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﹾﺍ ﺍﻟ ﻭﻳ ﺆﺗﻮﹾﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﻭ ﹶﺫِﻟ ﺼﻴﺎ ﻡ ﺐ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺍﻟ ﺨﻠﱡﻮﹾﺍ ﺳﺒِﻴﹶﻠ ﻬ ﻢ { .ﻭﺩﻟﻴﻞ ﺍﻟﺼﻴﺎﻡ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ َﺁ ﻣﻨﻮﹾﺍ ﹸﻛِﺘ ﺼﻠﹶﺎ ﹶﺓ ﻭ َﺁﺗﻮﺍ ﺍﻟ ﺰﻛﹶﺎ ﹶﺓ ﹶﻓ } ﹶﻓِﺈ ﹾﻥ ﺗﺎﺑﻮﹾﺍ ﻭﹶﺃﻗﹶﺎﻣﻮﹾﺍ ﺍﻟ ﺐ ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ { ﺇﱃ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :ﺷ ﻬ ﺮ ﺭ ﻣﻀﺎ ﹶﻥ { ،ﺃﻱ ﺃﻥ ﺍﻟﺼﻴﺎﻡ ﻭﺍﺟﺐ ﻋﻠﻴﻜﻢ ﻛﻞ ﻋﺎﻡ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﹶﻛﻤﺎ ﹸﻛِﺘ . )(2
ﻉ ِﺇﹶﻟﻴـ ِﻪ ﺖ ﻣ ِﻦ ﺍﺳـﺘﻄﹶﺎ ﺱ ِﺣ ﺞ ﺍﻟﹾﺒﻴ ِ ﺕ ﻣﻘﹶﺎ ﻡ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭ ﻣ ﻦ ﺩ ﺧﹶﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﺁ ِﻣﻨﺎ ﻭِﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ ﺕ ﺑﻴﻨﺎ ﻭﺩﻟﻴﻞ ﺍﳊﺞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻓِﻴ ِﻪ َﺁﻳﺎ
ﲔ { ﺍﻵﻳﺔ ،ﻭﻫﻮ ﻣﺮﺓ ﰲ ﺍﻟﻌﻤﺮ ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ " :ﺍﳊﺞ ﻣـﺮﺓ ، ﷲ ﹶﻏِﻨ ﻲ ﻋ ِﻦ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ﺳﺒِﻴﻠﹰﺎ ﻭ ﻣ ﻦ ﹶﻛ ﹶﻔ ﺮ ﹶﻓِﺈ ﱠﻥ ﺍ َ ﻓﻤﻦ ﺯﺍﺩ ﻓﻬﻮ ﺗﻄﻮﻉ " . ) (3ﻫﺬﻩ ﺍﻟﺼﻔﺤﺔ ﻭﺍﻟﺘﺎﻟﻴﺔ ،ﺗﺎﺑﻌﺔ ﻟﻠﻤﱳ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺷﺮﺣﻬﺎ ﻓﻴﻤﺎ ﻣﻀﻰ . 14
ﺍﻹﳝﺎﻥ ) . (1ﻭﻫﻮ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ ،ﻓﺄﻋﻼﻫﺎ ﻗﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ،ﻭﺍﳊﻴـﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ .ﻭﺃﺭﻛﺎﻧﻪ ﺳﺘﺔ :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ .ﻭﺍﻟﺪﻟﻴﻞ ﷲ ﺏ ﻭﹶﻟ ِﻜ ﻦ ﺍﹾﻟِﺒ ﺮ ﻣ ﻦ َﺁ ﻣ ﻦ ﺑِﺎ ِ ﺸ ِﺮﻕِ ﻭﺍﹾﻟ ﻤ ﻐ ِﺮ ِ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺴﺘﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹶﻟﻴﺲ ﺍﹾﻟِﺒ ﺮ ﹶﺃ ﹾﻥ ﺗ ﻮﻟﱡﻮﹾﺍ ﻭﺟﻮ ﻫ ﹸﻜ ﻢ ِﻗﺒ ﹶﻞ ﺍﹾﻟ ﻤ ﲔ { ﺍﻵﻳﺔ .ﻭﺩﻟﻴﻞ ﺍﻟﻘﺪﺭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹸﻛ ﱠﻞ ﺷ ﻲ ٍﺀ ﺧﹶﻠ ﹾﻘﻨﺎ ﻩ ِﺑ ﹶﻘ ﺪ ٍﺭ { . ﺏ ﻭﺍﻟﻨِﺒﻴ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻟﹾ َﺂ ِﺧ ِﺮ ﻭﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﻭﺍﹾﻟ ِﻜﺘﺎ ِ )ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ( :ﺍﻹﺣﺴﺎﻥ ) : (2ﺭﻛﻦ ﻭﺍﺣﺪ ،ﻭﻫﻮ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ .ﻭﺍﻟﺪﻟﻴﻞ ﺴﻨﻮ ﹶﻥ { . ﺤِ ﷲ ﻣ ﻊ ﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﹶﻘﻮﺍ ﻭﺍﱠﻟﺬِﻳ ﻦ ﻫ ﻢ ﻣ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇ ﱠﻥ ﺍ َ ﺴﻤِﻴ ﻊ ﻚ ﻓِﻲ ﺍﻟﺴﺎ ِﺟﺪِﻳ ﻦ ـ ِﺇﻧ ﻪ ﻫ ﻮ ﺍﻟ ﲔ ﺗﻘﹸﻮ ﻡ ـ ﻭﺗ ﹶﻘﱡﻠﺒ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺗ ﻮ ﱠﻛ ﹾﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ﺍﻟ ﺮﺣِﻴ ِﻢ ـ ﺍﱠﻟﺬِﻱ ﻳﺮﺍ ﻙ ِﺣ ﺍﹾﻟ ﻌﻠِﻴ ﻢ { .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﺗﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺷ ﹾﺄ ٍﻥ ﻭﻣﺎ ﺗﺘﻠﹸﻮ ِﻣﻨ ﻪ ِﻣ ﻦ ﹸﻗ ﺮ َﺁ ٍﻥ ﻭﻟﹶﺎ ﺗ ﻌ ﻤﻠﹸﻮﻥﹶ ِﻣ ﻦ ﻋ ﻤ ٍﻞ ِﺇﻟﱠﺎ ﹸﻛﻨﺎ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺷﻬﻮﺩﺍ ِﺇ ﹾﺫ ﺗﻔِﻴﻀﻮ ﹶﻥ ﻓِﻴ ِﻪ { ﺍﻵﻳﺔ . ﻭﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ :ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﺍﳌﺸﻬﻮﺭ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﺎﻝ :ﺑﻴﻨﻤﺎ ﳓﻦ ﺟﻠﻮﺱ ﻋﻨـﺪ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻨﺎ ﺭﺟﻞ ﺷﺪﻳﺪ ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ ،ﺷﺪﻳﺪ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ ،ﻻ ﻳﺮﻯ ﻋﻠﻴـﻪ ﺃﺛـﺮ ﺍﻟﺴﻔﺮ ،ﻭﻻ ﻳﻌﺮﻓﻪ ﻣﻨﺎ ﺃﺣﺪ .ﻓﺠﻠﺲ ﺇﱃ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻓﺄﺳﻨﺪ ﺭﻛﺒﺘﻴﻪ ﺇﱃ ﺭﻛﺒﺘﻴﻪ ،ﻭﻭﺿﻊ ﻛﻔﻴﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ،ﻭﻗﺎﻝ :ﻳﺎ ﳏﻤﺪ! ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ ؟ ﻓﻘﺎﻝ " :ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻼ " ،ﻗﺎﻝ :ﺻﺪﻗﺖ .ﻓﻌﺠﺒﻨﺎ ﻟﻪ ﻳﺴﺄﻟﻪ ﻭﻳﺼﺪﻗﻪ ،ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ .ﻗﺎﻝ " :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺑﺎﻟﻘـﺪﺭ ﺧـﲑﻩ ﻭﺷﺮﻩ " ،ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺣﺴﺎﻥ .ﻗﺎﻝ " :ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ؛ ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ؛ ﻓﺈﻥ ﻳﺮﺍﻙ " ،ﻗـﺎﻝ : ﺃﺧﱪﱐ ﻋﻦ ﺍﻟﺴﺎﻋﺔ .ﻗﺎﻝ " :ﻣﺎ ﺍﳌﺴﺆﻭﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ " ،ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺃﻣﺎﺭﺍﺎ .ﻗﺎﻝ " :ﺃﻥ ﺗﻠـﺪ ﺍﻷﻣﺔ ﺭﺑﺘﻬﺎ ،ﻭﺃﻥ ﺗﺮﻯ ﺍﳊﻔﺎﺓ ﺍﻟﻌﺮﺍﺓ ﺍﻟﻌﺎﻟﺔ ﺭﻋﺎﺓ ﺍﻟﺸﺎﺀ ﻳﺘﻄﺎﻭﻟﻮﻥ ﰲ ﺍﻟﺒﻨﻴﺎﻥ " .ﻗﺎﻝ :ﻓﻤﻀﻰ ،ﻓﻠﺒﺜﻨﺎ ﻣﻠﻴﺎ .ﻓﻘﺎﻝ :ﻳﺎ ﻋﻤﺮ! ﺃﺗﺪﺭﻭﻥ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ؟ ﻗﻠﻨﺎ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .ﻗﺎﻝ " :ﻫﺬﺍ ﺟﱪﻳﻞ ؛ ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺃﻣﺮ ﺩﻳﻨﻜﻢ " . ) (1ﺍﻹﳝﺎﻥ :ﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﷲ ،ﻭﺃﻧﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ،ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺑﺎﻟﻜﺘﺐ ﻭﺑﺎﻟﺮﺳﻞ ﻭﺑﺎﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ .ﻛﻞ ﻫﺬﺍ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ .ﻓﻬﻮ ﺃﺻﻞ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ .ﻓﻼ ﺇﺳﻼﻡ ﺇﻻ ﺑﺈﳝﺎﻥ ،ﻭﻻ ﺇﳝﺎﻥ ﺇﻻ ﺑﺈﺳﻼﻡ .ﻓﻼ ﺑﺪ ﻣﻦ ﻫﺬﺍ ﻭﻫﺬﺍ .ﻻ ﺑﺪ ﻣﻦ ﺇﺳﻼﻡ ﺍﳉﻮﺍﺭﺡ ،ﻭﻻ ﺑﺪ ﻣﻦ ﺇﺳﻼﻡ ﺍﻟﻘﻠﻮﺏ ﻭﺇﳝﺎﺎ .ﻭﳍﺬﺍ ﲨﻊ ﺍﷲ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻈﻴﻢ .ﻭﻫﻜﺬﺍ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺫﻛﺮﳘﺎ ﲨﻴﻌﺎ .ﻓﺎﻹﺳﻼﻡ ﻫﻮ ﺍﻻﻧﻘﻴـﺎﺩ ﺍﻟﻈﺎﻫﺮ ﺑﻄﺎﻋﺔ ﺍﷲ ﻭﺗﺮﻙ ﻣﻌﺼﻴﺘﻪ .ﻭﺍﻹﳝﺎﻥ ﻳﺸﻤﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻠﻮﺏ ﻭﺗﺼﺪﻳﻘﻬﺎ .ﻭﻳﻄﻠﻖ ﺍﻹﺳﻼﻡ ﻋﻠـﻰ ﺍﻹﳝـﺎﻥ ، ﷲ ﻭﻳﻄﻠﻖ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺍﻹﺳﻼﻡ .ﻓﺈﺫﺍ ﻗﻴﻞ ﺍﻹﳝﺎﻥ ؛ ﻋﻢ ﺍﳉﻤﻴﻊ ،ﻭﺇﺫﺍ ﻗﻴﻞ ﺍﻹﺳﻼﻡ ؛ ﻋﻢ ﺍﳉﻤﻴﻊ .ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇ ﱠﻥ ﺍﻟـﺪﻳ ﻦ ِﻋﻨـ ﺪ ﺍ ِ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ { ،ﻓﻴﻌﻢ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺒﺎﻃﻦ ﻭﺍﻟﻈﺎﻫﺮ .ﻭﻫﻜﺬﺍ ﺍﻹﳝﺎﻥ ﺇﺫﺍ ﺃﻃﻠﻖ ﻋﻢ ﺍﳉﻤﻴﻊ ؛ ﻟﻘﻮﻟﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﰲ ﺍﳊـﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ " :ﺍﻹﳝﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ ،ﻓﺄﻓﻀﻠﻬﺎ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ " .ﻓﺎﻹﳝﺎﻥ ﻫﻨـﺎ ﻳﻌـﻢ ﺍﳉﻤﻴﻊ ،ﻓﻴﻌﻢ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﻳﻌﻢ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ،ﻛﻤﺎ ﻳﻌﻢ ﺍﻟﺒﺎﻃﻨﺔ ،ﻛﻤﺎ ﺃﻧﻪ ﻳﺸﻤﻞ ﺍﻹﺣﺴﺎﻥ . ) (2ﺃﻣﺎ ﺍﻹﺣﺴﺎﻥ ﻓﻬﻮ ﺇﻛﻤﺎﻝ ﺍﻟﻌﺒﺎﺩﺓ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﻭﻫﻮ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ .ﻓﻤﻦ ﻋﺒﺪ ﺍﷲ ﻋﻠـﻰ ﷲ ﻣ ﻊ ﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﹶﻘﻮﺍ ﻭﺍﻟﱠـﺬِﻳ ﻦ ﻫـﻢ ﻫﺬﺍ ﺍﻻﺳﺘﺤﻀﺎﺭ ؛ ﻓﻘﺪ ﺃﺩﺭﻙ ﻣﺮﺗﺒﺔ ﺍﻹﺣﺴﺎﻥ ،ﻭﺍﺟﺘﻤﻊ ﻟﻪ ﺍﳋﲑ ﻛﻠﻪ .ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﺇِ ﱠﻥ ﺍ َ ﲔ { .ﻭﺍﻵﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ . ﺴِﻨ ﺤِ ﺐ ﻣ ﻦ ﺍﹾﻟ ﻤ ﷲ ﹶﻗﺮِﻳ ﺖﺍ ِ ﺴﻨﻮ ﹶﻥ { ،ﻭﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ِ } :ﺇ ﱠﻥ ﺭ ﺣ ﻤ ﺤِ ﻣ 15
)ا 5
ا: (1) (74
ﻣﻌﺮﻓﺔ ﻧﺒﻴﻜﻢ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ -ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﳌﻄﻠﺐ) (2ﺑﻦ ﻫﺎﺷﻢ ،ﻭﻫﺎﺷﻢ ﻣﻦ ﻗﺮﻳﺶ ،ﻗﺮﻳﺶ ﻣﻦ ﺍﻟﻌﺮﺏ ،ﻭﺍﻟﻌﺮﺏ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ،ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ . )(3 ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﺛﻼﺙ ﻭﺳﺘﻮﻥ ﺳﻨﺔ ،ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ،ﻭﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﻧﺒﻴﺎ ﺭﺳﻮ ﹰﻻ ،ﻧﺒﺊ ﺑـ )ﺍﻗﺮﺃ( ﻭﺃﺭﺳﻞ ﺑـ ) ﺍﳌﺪﺛﺮ ( ) .(4ﻭﺑﻠﺪﻩ ﻣﻜﺔ ،ﺑﻌﺜﻪ ﺍﷲ ﺑﺎﻟﻨﺬﺍﺭﺓ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ .ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } : ﻚ ﺴﺘ ﹾﻜِﺜ ﺮ ـ ﻭِﻟ ﺮﺑـ ﺠ ﺮ ـ ﻭﻟﹶﺎ ﺗ ﻤﻨ ﻦ ﺗـ ﻚ ﹶﻓ ﹶﻄ ﻬ ﺮ ـ ﻭﺍﻟ ﺮ ﺟ ﺰ ﻓﹶﺎ ﻫ ﻚ ﹶﻓ ﹶﻜﺒ ﺮ ـ ﻭِﺛﻴﺎﺑ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤ ﺪﱢﺛ ﺮ ـ ﹸﻗ ﻢ ﹶﻓﹶﺄﻧﺬِ ﺭ ـ ﻭ ﺭﺑ ﻚ ﹶﻓ ﹶﻜﺒ ﺮ { :ﻋﻈﻤﻪ ﺑﺎﻟﺘﻮﺣﻴﺪ . ﺻِﺒ ﺮ { .ﻭﻣﻌﲎ } ﹸﻗ ﻢ ﹶﻓﹶﺄﻧ ِﺬ ﺭ { :ﻳﻨﺬﺭ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ } .ﻭ ﺭﺑ ﻓﹶﺎ ﺠ ﺮ { :ﺍﻟﺮﺟﺰ :ﺍﻷﺻﻨﺎﻡ ،ﻭﻫﺠﺮﻫﺎ :ﺗﺮﻛﻬـﺎ ﻚ ﹶﻓ ﹶﻄ ﻬ ﺮ { :ﺃﻱ ﻃﻬﺮ ﺃﻋﻤﺎﻟﻚ ﻋﻦ ﺍﻟﺸﺮﻙ } .ﻭﺍﻟ ﺮ ﺟ ﺰ ﻓﹶﺎ ﻫ } ﻭِﺛﻴﺎﺑ ﻭﺃﻫﻠﻬﺎ ،ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﺎ ﻭﺃﻫﻠﻬﺎ .
) (1ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ،ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺮﻑ ﻧﺒﻴﻪ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺍﷲ ﺇﻟﻴﻪ ،ﻭﺑﻠﻐـﻪ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺑﲔ ﻟﻪ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﱵ ﺃﻣﺮﻩ ﺍﷲ ﺎ ،ﻭﺃﻭﺿﺢ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺧﻠﻘﻨﺎ ﺍﷲ ﳍﺎ . )(2
ﻫﺬﺍ ﺍﻟﻨﱯ ﻫﻮ ﳏﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ،ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﺭﺳﻮﻝ ﺍﷲ ﳍﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﺃﺭﺳـﻠﻪ ﺍﷲ ﻟﻠﻨـﺎﺱ
ﺸﲑﺍ ﺱ ﺑـ ِ ﷲ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﺎ { ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ِﺇﻟﱠﺎ ﻛﹶﺎﱠﻓ ﹰﺔ ﻟِﻠﻨـﺎ ِ ﺱ ِﺇﻧﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﲨﻴﻌﺎ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﻭﻧﺬِﻳﺮﺍ { .ﻓﺎﲰﻪ ﳏﻤﺪ ،ﻭﺍﲰﻪ ﺃﲪﺪ ،ﻭﺍﲰﻪ ﺍﳊﺎﺷﺮ ،ﻭﺍﳌﺎﺣﻲ ،ﻭﺍﳌﻘﻔﻲ ؛ ﻷﻧﻪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﻫﻮ ﻧﱯ ﺍﻟﺘﻮﺑﺔ ،ﻭﻧﱯ ﺍﻟﺮﲪﺔ ،ﻭﻧﱯ ﺍﳌﻠﺤﻤﺔ .ﻫﺬﻩ ﻛﻠﻬﺎ ﺃﲰﺎﺅﻩ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ،ﻟﻜﻦ ﺃﺷﻬﺮﻫﺎ ﻭﺃﻓﻀﻠﻬﺎ ﻭﺃﻋﻈﻤﻬﺎ ﳏﻤﺪ ﺍﻟﺬﻱ ﲰﺎﻩ ﺑﻪ ﺃﻫﻠﻪ ،ﻭﺟـﺎﺀ ﺑـﻪ ﺸﺮﺍ ِﺑ ﺮﺳﻮﻝ ﻳ ﹾﺄﺗِﻲ ِﻣ ﻦ ﺑﻌـﺪِﻱ ﺍﺳـ ﻤ ﻪ ﷲ { .ﻭﻫﻜﺬﺍ )ﺃﲪﺪ( ﻛﻤﺎ ﺑﺸﺮ ﺑﻪ ﻋﻴﺴﻰ } :ﻭ ﻣﺒ ﺤﻤﺪ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺍﻟﻘﺮﺁﻥ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣ ﹶﺃ ﺣﻤﺪ { ،ﻓﻬﻮ ﳏﻤﺪ ﻭﺃﺑﻮﻩ ﺍﲰﻪ ﻋﺒﺪ ﺍﷲ ،ﻭﺟﺪﻩ ﺍﲰﻪ ﻋﺒﺪ ﺍﳌﻄﻠﺐ .ﻭﻋﺒﺪ ﺍﳌﻠﺐ ﻟﻘﺐ ،ﻭﺇﻻ ﻓﺎﲰﻪ ﺷﻴﺒﺔ ﻭﺃﺑﻮ ﺟﺪﻩ ﺍﲰـﻪ ﻫﺎﺷـﻢ ﻭﻫﻮ ﺳﻴﺪ ﻣﻦ ﺳﺎﺩﺍﺕ ﻗﺮﻳﺶ ﻛﻤﺎ ﺃﻥ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻛﺬﻟﻚ .ﻭﻫﺎﺷﻢ ﻣﻦ ﻗﺮﻳﺶ ﻗﺒﻴﻠﺔ ﻋﻈﻴﻤﺔ ﻭﻫﻲ ﺃﻓﻀﻞ ﺍﻟﻌﺮﺏ .ﻭﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻣﻦ ﺧﺎﺻﺘﻬﻢ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﻭﻫﻢ ﺃﻓﻀﻞ ﻗﺮﻳﺶ .ﻭﺍﲰﻪ ﻓﻬﺮ ﺑﻦ ﻣﺎﻟﻚ ،ﻭﻗﻴﻞ ﻗﺮﻳﺶ ﻫﻮ ﺍﻟﻨﻀﺮ ﺑﻦ ﻛﻨﺎﻧﺔ ﺟﺪ ﻓﻬﺮ ﺑـﻦ ﻣﺎﻟﻚ .ﻭﻗﺮﻳﺶ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﳌﺴﺘﻌﺮﺑﺔ ﺍﻟﱵ ﺍﺳﺘﻌﺮﺏ ﻟﺴﺎﺎ ﻓﺼﺎﺭ ﳍﺎ ﻟﺴﺎﻥ ﻋﺮﰊ ﻭﺍﺿﺢ ،ﻓﻬﻲ ﺃﻛﺜﺮ ﻋﺮﻭﺑﺔ ﻣﻦ ﻗﺤﻄﺎﻥ .ﻭﳍﺬﺍ ﻳﻘﺎﻝ ﳍﻢ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ ،ﻭﺍﻟﻌﺮﺏ ﺍﳌﺴﺘﻌﺮﺑﺔ .ﻭﻫﻢ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ . ﻚ ﺍﱠﻟﺬِﻱ ﺧﹶﻠ ﻖ { ، ) (3ﻭﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻌﻈﻴﻢ ﻭﻫﻮ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻧﺒﺊ ﺑـ )ﺍﻗﺮﺃ( ؛ ﻓﺄﻭﻝ ﻣﺎ ﻧﺰﻝ ﻋﻠﻴﻪ } :ﺍ ﹾﻗ ﺮﹾﺃ ﺑِﺎ ﺳ ِﻢ ﺭﺑ ﻭﺻﺎﺭ ﺎ ﻧﺒﻴﺎ .ﻭﻗﺎﻝ ﺃﺗﺎﻩ ﺟﱪﻳﻞ ﻭﻫﻮ ﰲ ﺍﻟﻐﺎﺭ ـ ﻏﺎﺭ ﺣﺮﺍﺀ ـ ﻓﺄﻗﺮﺃﻩ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ . )(4
ﰒ ﺑﻌﺪ ﻣﺪﺓ ﻳﺴﲑﺓ ﺟﺎﺀﻩ ﺑـ )ﺍﳌﺪﺛﺮ( ،ﻓﺼﺎﺭ ﺭﺳﻮﻻ ﺑﻘﻮﻟﻪ } :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤ ﺪﱢﺛ ﺮ ـ ﹸﻗ ﻢ ﹶﻓﹶﺄﻧ ِﺬ ﺭ { .ﻭﺍﳌﺪﺛﺮ :ﺍﳌﻠﺘﺤﻒ؛ ﻷﻧﻪ ﺟـﺎﺀ
ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻩ ﺍﻟﻮﺣﻲ ،ﺍﺷﺘﺪ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻭﻗﺎﻝ :ﺯﻣﻠﻮﱐ ﺯﻣﻠﻮﱐ ...ﺩﺛﺮﻭﱐ ﺩﺛﺮﻭﱐ ؛ ﻣﻦ ﺷﺪﺓ ﻣﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﳋﻮﻑ ﳌﺎ ﺿﻐﻂ ﻋﻠﻴـﻪ ﺟﱪﻳﻞ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻣﺮﺍﺕ .ﰒ ﻗﺎﻝ :ﺍﻗﺮﺃ ؛ ﲤﻬﻴﺪﺍ ﻷﻋﺒﺎﺀ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻋﻈﻤﺘﻬﺎ .ﰒ ﻗﺎﻝ ﺍﷲ } :ﹸﻗ ﻢ ﹶﻓﹶﺄﻧ ِﺬ ﺭ { ؛ ﺃﻱ ﻗـﻢ ﻚ ﹶﻓ ﹶﻄ ﻬ ﺮ { :ﺃﻱ ﻃﻬﺮ ﺃﻋﻤﺎﻟﻚ ﻣـﻦ ﻚ ﹶﻓ ﹶﻜﺒ ﺮ { :ﺃﻱ ﻋﻈﻤﻪ ﺑﺎﻟﺘﻮﺣﻴﺪ } .ﻭِﺛﻴﺎﺑ ﻓﺄﻧﺬﺭ ﺍﻟﻨﺎﺱ .ﻓﺼﺎﺭ ﺭﺳﻮﻻ ﺑﺄﻣﺮﻩ ﺑﺎﻟﻨﺬﺭﺓ } .ﻭ ﺭﺑ ﺍﻟﺸﺮﻙ ؛ ﻷﻥ ﺗﻄﲑ ﺍﳌﻼﺑﺲ ﻏﲑ ﻣﺮﺍﺩﻩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ؛ ﻷﻥ ﺍﻟﺼﻼﺓ ﱂ ﺗﻔﺮﺽ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ،ﻓﺎﳌﺮﺍﺩ ﻫﻨﺎ ﺍﻷﻋﻤﺎﻝ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ : ﺠ ﺮ { :ﻓﺎﻟﺮﺟﺰ :ﺍﻷﺻﻨﺎﻡ ،ﻭﻫﺠﺮﻫﺎ ﺗﺮﻛﻬﺎ ،ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﺎ ﻚ ﺧﻴ ﺮ { ،ﻓﺎﻟﻌﻤﻞ ﻳﺴﻤﻰ ﻟﺒﺎﺳﺎ } .ﻭﺍﻟ ﺮ ﺟ ﺰ ﻓﹶﺎ ﻫ ﺱ ﺍﻟﺘ ﹾﻘﻮﻯ ﹶﺫِﻟ } ﻭِﻟﺒﺎ ﻭﺃﻫﻠﻬﺎ . 16
ﺃﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﻋﺸﺮ ﺳﻨﲔ) (1ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺑﻌﺪ ﺍﻟﻌﺸﺮ) (2ﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﻓﺮﺿﺖ ﻋﻠﻴـﻪ ﺍﻟـﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻭﺻﻠﻰ ﰲ ﻣﻜﺔ ﺛﻼﺙ ﺳﻨﲔ . ﻭﺑﻌﺪﻫﺎ ﺃﻣﺮ ﺑﺎﳍﺠﺮﺓ ) (3ﺇﱃ ﺍﳌﺪﻳﻨﺔ .ﻭﺍﳍﺠﺮﺓ :ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺑﻠﺪ ﺍﻟﺸﺮﻙ ﺇﱃ ﺑﻠﺪ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﺑﺎﻗﻴﺔ ﺇﱃ ﺃﻥ ﺗﻘـﻮﻡ ﲔ ﻓِﻲ ﻀ ﻌ ِﻔ ﺴﺘ ﺴ ِﻬ ﻢ ﻗﹶﺎﻟﹸﻮﹾﺍ ﻓِﻴ ﻢ ﹸﻛﻨﺘ ﻢ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹸﻛﻨﺎ ﻣ ﺍﻟﺴﺎﻋﺔ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﺗ ﻮﻓﱠﺎ ﻫ ﻢ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ﹸﺔ ﻇﹶﺎِﻟﻤِﻲ ﹶﺃﻧ ﹸﻔ ِ ﲔ ِﻣ ﻦ ﻀ ﻌ ِﹰﻔ ﺴﺘ ﺼﲑﺍ ـ ِﺇﻟﱠﺎ ﺍﹾﻟ ﻤ ﺕ ﻣ ِ ﻚ ﻣ ﹾﺄﻭﺍ ﻫ ﻢ ﺟ ﻬﻨ ﻢ ﻭﺳﺎ َﺀ ﷲ ﻭﺍ ِﺳ ﻌ ﹰﺔ ﹶﻓﺘﻬﺎ ِﺟﺮﻭﹾﺍ ﻓِﻴﻬﺎ ﹶﻓﹸﺄ ﻭﹶﻟِﺌ ﺽﺍ ِ ﺽ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﺃﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﹶﺃ ﺭ ﺍﹾﻟﹶﺄ ﺭ ِ ﷲ ﻋ ﹸﻔﻮﺍ ﷲ ﹶﺃ ﹾﻥ ﻳ ﻌ ﹸﻔ ﻮ ﻋﻨ ﻬ ﻢ ﻭﻛﹶﺎ ﹶﻥ ﺍ ُ ﻚ ﻋﺴﻰ ﺍ ُ ﺴﺘﻄِﻴﻌﻮ ﹶﻥ ﺣِﻴﹶﻠ ﹰﺔ ﻭﻟﹶﺎ ﻳ ﻬﺘﺪﻭ ﹶﻥ ﺳﺒِﻴﻠﹰﺎ ـ ﹶﻓﹸﺄ ﻭﹶﻟِﺌ ﺍﻟ ﺮﺟﺎ ِﻝ ﻭﺍﻟﻨﺴﺎ ِﺀ ﻭﺍﹾﻟﻮِﹾﻟﺪﺍ ِﻥ ﻟﹶﺎ ﻳ ﻱ ﻓﹶﺎ ﻋﺒﺪﻭ ِﻥ { .ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ ـ ﺭﲪـﻪ ﺍﷲ ـ ﻱ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﺇ ﱠﻥ ﹶﺃ ﺭﺿِﻲ ﻭﺍ ِﺳ ﻌ ﹲﺔ ﹶﻓِﺈﻳﺎ ﹶﻏﻔﹸﻮﺭﺍ { ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻳﺎ ِﻋﺒﺎ ِﺩ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﰲ ﻣﻜﺔ ﱂ ﻳﻬﺎﺟﺮﻭﺍ ،ﻧﺎﺩﺍﻫﻢ ﺍﷲ ﺑﺎﺳﻢ ﺍﻹﳝﺎﻥ .ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ﻣـﻦ ﺍﻟﺴﻨﺔ :ﻗﻮﻟﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ " :-ﻻ ﺗﻨﻘﻄﻊ ﺍﳍﺠﺮﺓ ﺣﱴ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺎ".
) (1ﺃﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﺸﺮ ﺳﻨﲔ ،ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﳛﺬﺭ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻭﻳﺄﻣﺮ ﲞﻠﻊ ﻋﺒﺎﺩﺓ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ،ﻭﺗﺮﻙ ﻋﺒـﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻷﻭﺛﺎﻥ ،ﻭﻳﺄﻣﺮﻫﻢ ﺃﻥ ﳜﺼﻮﺍ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﰲ ﺩﻋﺎﺋﻬﻢ ﻭﻧﺬﺭﻫﻢ ﻭﺫﺑﺎﺋﺤﻬﻢ ﻭﻏﲑ ﺫﻟﻚ . ) (2ﰒ ﺑﻌﺪ ﺍﻟﻌﺸﺮ ﻋﺮﺝ ﺑﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻣﻊ ﺟﱪﺍﺋﻴﻞ ،ﻭﻓﺘﺤﺖ ﻟﻪ ﺍﻟﺴﻤﻮﺍﺕ ﺇﱃ ﻣﻮﺿﻊ ﺭﻓﻴﻊ ﻓﻮﻕ ﺍﻟـﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ،ﺣﱴ ﲰﻊ ﻓﻴﻪ ﺻﺮﻳﻒ ﺍﻷﻗﻼﻡ ،ﰒ ﻧﺎﺩﺍﻩ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻭﻛﻠﻤﻪ ،ﻭﻓﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻓﺮﺿﻬﺎ ﲬﺴﲔ ﺻـﻼﺓ ﰒ ﱂ ﻳﺰﻝ ﻳﻄﻠﺒﻪ ﺍﻟﺘﺨﻔﻴﻒ ﺣﱴ ﺟﻌﻠﻬﺎ ﺍﷲ ﲬﺴﺎ ،ﻓﻘﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ :ﻫﻲ ﲬﺲ ﰲ ﺍﻟﻌﺪﺩ ،ﻭﻫﻲ ﲬﺴﻮﻥ ﰲ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ،ﻓﻤﻦ ﺣﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﺃﺩﺍﻫﺎ ؛ ﻛﺘﺐ ﺍﷲ ﻟﻪ ﺃﺟﺮ ﲬﺴﲔ ،ﻓﺎﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ .ﻓﱰﻝ ﺑﺬﻟﻚ ـ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ـ ، ﻓﺎﺳﺘﻘﺮﺕ ﺍﻟﺼﻼﺓ ﲬﺲ ﺻﻠﻮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ :ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻭﺍﻟﻔﺠﺮ .ﺻﻼﳘﺎ ﰲ ﻣﻜﺔ ﺛﻼﺙ ﺳﻨﲔ ﻗﺒـﻞ ﺃﻥ ﻳﻬﺎﺟﺮ . ) (3ﰒ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﻣﺎ ﺍﺷﺘﺪ ﻋﻠﻴﻪ ﺃﺫﻯ ﻗﺮﻳﺶ ﻟﻪ ﻭﻷﺻﺤﺎﺑﻪ ،ﻓﺄﺫﻥ ﺍﷲ ﻟﻪ ﺑﺎﳍﺠﺮﺓ ﻣﻦ ﻣﻜﺔ ؛ ﻷﺟﻞ ﺃﺫﻯ ﻭﻇﻠﻢ ﻗﺮﻳﺶ ،ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺍﻷﻧﺼﺎﺭ ﻭﻗﺪ ﺑﺎﻳﻌﻮﻩ ﰲ ﻣﻮﺳﻢ ﺍﳊﺞ ﻋﻠﻰ ﺃﻥ ﻳﻨﺘﻘﻞ ﺇﻟﻴﻬﻢ ﻭﻳﻨﺼﺮﻭﻩ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺃﺭﺿﺎﻫﻢ ـ .ﻓﻠﻤﺎ ﲤـﺖ ﺍﻟﺒﻴﻌـﺔ ﻭﺃﺫﻥ ﺍﷲ ﻟﻪ ﺑﺎﳍﺠﺮﺓ ﻫﺎﺟﺮ ﺇﻟﻴﻬﻢ .ﻭﻛﺎﻥ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ﻗﺪ ﻫﺎﺟﺮ ﻗﺒﻞ ﺫﻟﻚ ﺇﱃ ﺍﳊﺒﺸﺔ ﻭﻣﻜﺜﻮﺍ ﻋﻨﺪ ﺍﻟﻨﺠﺎﺷـﻲ ﻣـﺪﺓ .ﰒ ﻫـﺎﺟﺮ ﺑﻘﻴﺘﻬﻢ ﺇﱃ ﺍﳌﺪﻳﻨﺔ .ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﺑﺎﳌﺪﻳﻨﺔ ﺟﺎﺀ ﺍﻟﺬﻳﻦ ﰲ ﺍﳊﺒﺸﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﺳﺘﻘﺮ ﺍﳉﻤﻴﻊ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﺍﳊﻤﺪ ﷲ .
17
ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ) (1ﰲ ﺍﳌﺪﻳﻨﺔ ﺃﻣﺮ ﺑﺒﻘﻴﺔ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ،ﻣﺜﻞ ﺍﻟﺰﻛﺎﺓ ،ﻭﺍﻟﺼﻮﻡ ،ﻭﺍﳊﺞ ،ﻭﺍﻷﺫﺍﻥ ،ﻭﺍﳉﻬﺎﺩ ،ﻭﺍﻷﻣـﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ .ﺃﺧﺬ ﻋﻠﻰ ﻫﺬﺍ ﻋﺸﺮ ﺳﻨﲔ ،ﻭﺗﻮﰲ ) (2ـ ﺻﻼﺓ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ـ ﻭﺩﻳﻨﻪ ﺑﺎﻕ ،ﻭﻫﺬﺍ ﺩﻳﻨﻪ .ﻻ ﺧﲑ ﺇﻻ ﺩﻝ ﺍﻷﻣﺔ ﻋﻠﻴﻪ ،ﻭﻻ ﺷﺮ ﺇﻻ ﺣﺬﺭﻫﺎ ﻣﻨﻪ .ﻭﺍﳋﲑ ﺍﻟﺬﻱ ﺩﳍـﺎ ﻋﻠﻴﻪ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﲨﻴﻊ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ،ﻭﺍﻟﺸﺮ ﺍﻟﺬﻱ ﺣﺬﺭﻫﺎ ﻋﻨﻪ ﺍﻟﺸﺮﻙ ﻭﲨﻴﻊ ﻣﺎ ﻳﻜﺮﻫﻪ ﺍﷲ ﻭﻳﺄﺑﺎﻩ .ﺑﻌﺜﻪ ﺍﷲ ﺇﱃ ﺱ ِﺇﻧـﻲ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ،ﻭﺍﻓﺘﺮﺽ ﻃﺎﻋﺘﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺜﻘﻠﲔ ،ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨـﺎ ﺖ ﹶﻟﻜﹸـ ﻢ ﺸ ﻮ ِﻥ ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﹾﻛ ﻤ ﹾﻠ ﺨﺸﻮ ﻫ ﻢ ﻭﺍ ﺧ ﷲ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﺎ { ﻭﻛﻤﻞ ﺍﷲ ﺑﻪ ﺍﻟﺪﻳﻦ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺗ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺖ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﺩِﻳﻨﺎ { ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﻮﺗﻪ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻗﻮﻟﻪ ﺗﻌﺎﱃ : ﺖ ﻋﹶﻠﻴﻜﹸ ﻢ ِﻧ ﻌ ﻤﺘِﻲ ﻭ ﺭﺿِﻴ ﺩِﻳﻨ ﹸﻜ ﻢ ﻭﹶﺃﺗ ﻤ ﻤ ﺼﻤﻮ ﹶﻥ { . ﺨﺘ ِ ﺖ ﻭِﺇﻧﻬﻢ ﻣﻴﺘﻮ ﹶﻥ ـ ﹸﺛ ﻢ ِﺇﻧ ﹸﻜ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﻋﻨ ﺪ ﺭﺑ ﹸﻜ ﻢ ﺗ ﻚ ﻣﻴ } ِﺇﻧ ﺨ ِﺮ ﺟ ﹸﻜ ﻢ ﺗﺎ ﺭ ﹰﺓ ﹸﺃﺧـﺮﻯ { ﻭﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻳﺒﻌﺜﻮﻥ ) ،(3ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﻣﻨﻬﺎ ﺧﹶﻠ ﹾﻘﻨﺎ ﹸﻛ ﻢ ﻭﻓِﻴﻬﺎ ﻧﻌِﻴ ﺪ ﹸﻛﻢ ﻭ ِﻣﻨﻬﺎ ﻧ ﺨ ِﺮ ﺟ ﹸﻜ ﻢ ِﺇ ﺧﺮﺍﺟﺎ { .ﻭﺑﻌﺪ ﺍﻟﺒﻌﺚ ﳏﺎﺳـﺒﻮﻥ ﺽ ﻧﺒﺎﺗﺎ ـ ﹸﺛ ﻢ ﻳﻌِﻴ ﺪ ﹸﻛ ﻢ ﻓِﻴﻬﺎ ﻭﻳ ﷲ ﹶﺃﻧﺒﺘﻜﹸﻢ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﺭ ِ .ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﺍ ُ
) (1ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﰲ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺃﻣﺮﻩ ﺍﷲ ﺑﺒﻘﻴﺔ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺰﻛﺎﺓ ﻭﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﻭﺍﳉﻬﺎﺩ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ؛ ﻷﻥ ﺍﳌﺪﻳﻨﺔ ﺻﺎﺭﺕ ﺩﺍﺭ ﺇﺳﻼﻡ ﻭﻫﻲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻷﻭﱃ ﻟﻠﻤﺴﻠﻤﲔ ؛ ﻓﻠﻬﺬﺍ ﺃﻣﺮﻭﺍ ﺬﻩ ﺍﻷﻣﻮﺭ ؛ ﻷـﻢ ﻳﺘﻤﻜﻨـﻮﻥ ﺣﻴﻨﺌﺬ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﻫﺬﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺇﱃ ﺃﻥ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻥ ﺃﺻﻞ ﺍﻟﺰﻛﺎﺓ ﻣﺸﺮﻭﻋﺎ ﰲ ﻣﻜﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﻫﻲ ﻣﻜﻴﺔ } :ﻭ َﺁﺗﻮﹾﺍ ﺣ ﱠﻘ ﻪ ﻳ ﻮ ﻡ ﺣﺼﺎ ِﺩ ِﻩ { ،ﻭﻟﻜـﻦ ﺃﻧـﺼﺒﺎﺅﻫﺎ ﻭﻣﺼﺎﺭﻓﻬﺎ ﻭﺗﻔﺎﺻﻴﻞ ﺃﺣﻜﺎﻣﻬﺎ ؛ ﻛﻞ ﻫﺬﺍ ﺻﺎﺭ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﻫﻜﺬﺍ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺷﺮﻉ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻭﻫﻜﺬﺍ ﺍﳊـﺞ ﻉ ِﺇﹶﻟﻴ ِﻪ ﺳﺒِﻴﻠﹰﺎ { ﰲ ﺳـﻮﺭﺓ ﺖ ﻣ ِﻦ ﺍ ﺳﺘﻄﹶﺎ ﺱ ِﺣ ﺞ ﺍﹾﻟﺒﻴ ِ ﺷﺮﻉ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻭ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻭﺃﻧﺰﻝ ﺍﷲ ﻓﻴﻪ } :ﻭِﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ ﺁﻝ ﻋﻤﺮﺍﻥ ﻭﻫﻲ ﻣﺪﻧﻴﺔ .ﻭﻫﻜﺬﺍ ﺍﳉﻬﺎﺩ ﺃﻣﺮ ﺑﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻭﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﳚﺎﻫﺪ ﻣﻦ ﺟﺎﻫﺪﻩ ،ﻭﻳﻜﻒ ﻋﻤﻦ ﻛﻒ ﻋﻨﻪ ،ﰒ ﺃﻣﺮ ﺑﺄﻥ ﻳﺒﺪﺃ ﺑﺎﻟﻘﺘﺎﻝ ،ﻭﺃﻥ ﳚﺎﻫﺪ ﺍﻟﻜﻔﺎﺭ ﻭﺇﻥ ﱂ ﻳﺒﺪﺅﻭﺍ ،ﻓﻴﺪﻋﻮﻫﻢ ﺇﱃ ﺍﷲ ﻳﺮﺷﺪﻫﻢ ﺇﻟﻴﻪ ،ﻓﺈﻥ ﺃﺟﺎﺑﻮﺍ= =ﻭﺇﻻ ﻗﺎﺗﻠﻬﻢ ﺣـﱴ ﻳـﺴﺘﺠﻴﺒﻮﺍ ﻟﻠﺤﻖ ﺇﻻ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﺈﻧﻪ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ .ﻭﺳﻦ ﺍﷲ ﰲ ﺍﻮﺱ ﺳﻨﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ؛ ﺇﻣﺎ ﺇﺳﻼﻡ ﻭﺇﻣﺎ ﺟﺰﻳﺔ ،ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻜﻔﺎﺭ ﺇﻣﺎ ﺍﻹﺳﻼﻡ ﻭﺇﻣﺎ ﺍﻟﺴﻴﻒ ﻣﻊ ﺍﻟﻘﺪﺭﺓ . ﺖ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺖ ﹶﻟ ﹸﻜ ﻢ ﺩِﻳﻨ ﹸﻜ ﻢ ﻭﹶﺃﺗ ﻤ ﻤ ) (2ﻭﺑﻌﺪﻣﺎ ﺃﻛﻤﻞ ﺍﷲ ﺑﻪ ﺍﻟﺪﻳﻦ ﺗﻮﻓﺎﻩ ﺍﷲ ﺇﻟﻴﻪ ﺑﻌﺪ ﻋﺸﺮ ﺳﻨﲔ ﻣﻦ ﺍﳍﺠﺮﺓ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﹾﻛ ﻤ ﹾﻠ ﺼﻤﻮ ﹶﻥ ﺨﺘـ ِ ﺖ ﻭِﺇﻧﻬﻢ ﻣﻴﺘﻮ ﹶﻥ ـ ﹸﺛ ﻢ ِﺇﻧ ﹸﻜ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﻋﻨ ﺪ ﺭﺑ ﹸﻜ ﻢ ﺗ ﻚ ﻣﻴ ﺖ ﹶﻟ ﹸﻜ ﻢ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ﺩِﻳﻨﺎ { .ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ } :ﺇِﻧ ِﻧ ﻌ ﻤﺘِﻲ ﻭ ﺭﺿِﻴ {. )(3
ﺨ ِﺮ ﺟ ﹸﻜ ﻢ ِﺇ ﺧﺮﺍﺟﺎ { .ﻭﻗﺎﻝ ﺽ ﻧﺒﺎﺗﺎ ـ ﹸﺛ ﻢ ﻳﻌِﻴ ﺪ ﹸﻛ ﻢ ﻓِﻴﻬﺎ ﻭﻳ ﷲ ﹶﺃﻧﺒﺘﻜﹸﻢ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﺭ ِ ( ﻭﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻳﺒﻌﺜﻮﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﺍ ُ
ﺴ ﲑ { .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭِﻟﱠﻠ ِﻪ ﷲ ﻳ ِ ﻚ ﻋﻠﹶﻰ ﺍ ِ ﺗﻌﺎﱃ } :ﺯ ﻋ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﺃ ﹾﻥ ﹶﻟ ﻦ ﻳﺒ ﻌﺜﹸﻮﹾﺍ ﻗﹸ ﹾﻞ ﺑﻠﹶﻰ ﻭ ﺭﺑﻲ ﹶﻟﺘﺒ ﻌﹸﺜ ﻦ ﹸﺛ ﻢ ﹶﻟﺘﻨﺒ ﺆ ﱠﻥ ِﺑﻤﺎ ﻋ ِﻤ ﹾﻠﺘ ﻢ ﻭ ﹶﺫِﻟ ﺴﻨﻰ { ،ﻓﻬﻢ ﳏﺎﺳﺒﻮﻥ ﻭﳎﺰﻳﻮﻥ ﻳﻮﻡ ﺤ ﺴﻨﻮﹾﺍ ﺑِﺎﹾﻟ ﺠ ِﺰﻱ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃ ﺣ ﻱ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃﺳﺎﺅﻭﹾﺍ ِﺑﻤﺎ ﻋ ِﻤﻠﹸﻮﹾﺍ ﻭﻳ ﺽ ِﻟﻴﺠِ ﺰ ﺕ ﻭﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺴﻤﻮﺍ ِ ﻣﺎ ﻓِﻲ ﺍﻟ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻳﻌﻄﻮﻥ ﻛﺘﺒﻬﻢ ﺑﺄﳝﺎﻢ ﻭﴰﺎﺋﻠﻬﻢ ،ﻓﺎﻟﺴﻌﻴﺪ ﻳﻌﻄﻰ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ،ﻭﺍﻟﺸﻘﻲ ﻳﻌﻄﻰ ﻛﺘﺎﺑﻪ ﺑﺸﻤﺎﻟﻪ .ﺍﻟﺴﻌﻴﺪ ﻳﺮﺟﺢ ﻣﻴﺰﺍﻧـﻪ ، ﻭﺍﻟﻜﺎﻓﺮ ﳜﻒ ﻣﻴﺰﺍﻧﻪ ،ﻭﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺻﻲ ﻋﻠﻰ ﺧﻄﺮ ﻓﻘﺪ ﻳﺮﺟﺢ ﻣﻴﺰﺍﻢ ﺑﺎﻟﺘﻮﺑﺔ ،ﺃﻭ ﺑﻌﻔﻮ ﺍﷲ ،ﺃﻭ ﺑﺎﳊﺴﻨﺎﺕ ،ﻭﻗﺪ ﳜﻒ ﻣﻴـﺰﺍﻢ ﻓﻴﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ،ﻓﻴﻌﺬﺑﻮﻥ ﻓﻴﻬﺎ ﻣﺎ ﺷﺎﺀ ﺍﷲ ،ﰒ ﳜﺮﺟﻬﻢ ﺍﷲ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺴﺒﺐ ﻣﻮﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ .ﻓﺎﻟﻮﺍﺟـﺐ ﻋﻠـﻰ ﻛـﻞ ﻣﻜﻠﻒ ﺃﻥ ﳛﺬﺭ ﺳﻴﺌﺎﺕ ﺍﻟﻌﻤﻞ ،ﻭﺃﻥ ﻳﻠﺰﻡ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ؛ ﻷﻧﻪ ﻻ ﻳﺪﺭﻱ ﻣﱴ ﻳﻬﺠﻢ ﻋﻠﻴﻪ ﺍﻷﺟﻞ .ﻓﺎﳊﺰﻡ ﻛﻞ ﺍﳊـﺰﻡ ﺃﻥ ﻳﺄﺧـﺬ 18
ﺠ ِﺰﻱ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃﺳﺎﺅﻭﹾﺍ ِﺑﻤﺎ ﻋ ِﻤﻠﹸـﻮﹾﺍ ﺽ ِﻟﻴ ﺕ ﻭﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﺴ ﻤﻮﺍ ِ ﻭﳎﺰﻳﻮﻥ ﺑﺄﻋﻤﺎﳍﻢ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﷲِ ﻣﺎ ﻓِﻲ ﺍﻟ ﺴﻨﻰ { .ﻭﻣﻦ ﻛﺬﺏ ﺑﺎﻟﺒﻌﺚ ﻛﻔﺮ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺯ ﻋ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻛ ﹶﻔﺮﻭﹾﺍ ﹶﺃ ﹾﻥ ﻟﹶـ ﻦ ﺤ ﺴﻨﻮﹾﺍ ﺑِﺎﹾﻟ ﻱ ﺍﱠﻟﺬِﻳ ﻦ ﹶﺃ ﺣ ﺠ ِﺰ ﻭﻳ ﺴ ﲑ { . ﷲ ﻳ ِ ﻚ ﻋﻠﹶﻰ ﺍ ِ ﻳﺒ ﻌﺜﹲﻮﹾﺍ ﹸﻗ ﹾﻞ ﺑﻠﹶﻰ ﻭ ﺭﺑﻲ ﹶﻟﺘﺒ ﻌﹸﺜ ﻦ ﹸﺛ ﻢ ﹶﻟﺘﻨﺒ ﺆ ﱠﻥ ِﺑﻤﺎ ﻋ ِﻤ ﹾﻠﺘ ﻢ ﻭ ﹶﺫِﻟ ﺱ ﺸﺮِﻳ ﻦ ﻭ ﻣﻨ ِﺬﺭِﻳ ﻦ ِﻟﹶﺌﻠﱠﺎ ﻳﻜﹲﻮ ﹶﻥ ﻟِﻠﻨـﺎ ِ ﻭﺃﺭﺳﻞ ﺍﷲ ) (1ﲨﻴﻊ ﺍﻟﺮﺳﻞ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﺭ ﺳﻠﹰﺎ ﻣﺒ ﺠ ﹲﺔ ﺑ ﻌ ﺪ ﺍﻟ ﺮ ﺳ ِﻞ { . ﷲ ﺣ ﻋﻠﹶﻰ ﺍ ِ ﻭﺃﻭﳍﻢ ﻧﻮﺡ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻭﺁﺧﺮﻫﻢ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ،(2)-ﻭﻫﻮ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠـﻰ ﺃﻥ ﲔ ِﻣ ﻦ ﺑ ﻌ ِﺪ ِﻩ { . ﺡ ﻭﺍﻟﻨِﺒﻴ ﻚ ﹶﻛﻤﺎ ﹶﺃ ﻭ ﺣﻴﻨﺎ ِﺇﻟﹶﻰ ﻧﻮ ٍ ﺃﻭﳍﻢ ﻧﻮﺡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹶﺃ ﻭ ﺣﻴﻨﺎ ِﺇﹶﻟﻴ
ﺍﳌﺴﻠﻢ ﺑﺎﻟﻌﺰﳝﺔ ﻥ ﻭﳚﺎﻫﺪ ﻧﻔﺴﻪ ﺣﱴ ﻳﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺍﳊﻖ ،ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ= = ،ﺣﱴ ﺇﺫﺍ ﻫﺠﻢ ﻋﻠﻴﻪ ﺍﻷﺟﻞ ؛ ﺇﺫﺍ ﻫﻮ ﻋﻠﻰ ﺧﲑ ﻋﻤﻞ ،ﻭﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ؛ ﻓﻴﻔﻮﺯ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻨﺠﺎﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ . ﺱ ِﺇﻧﻲ ﺭﺳـﻮ ﹸﻝ ) (1ﻭﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻣﺮﺳﻞ ﺇﱃ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ ﺸﲑﺍ ﻭﻧﺬِﻳﺮﺍ { ؛ ﻓﻬﻮ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻟﻴﺲ ﺑﻌﺪﻩ ﻧـﱯ .ﻭﻫﻜـﺬﺍ ﺱ ﺑ ِ ﷲ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﺎ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ِﺇﻟﱠﺎ ﻛﹶﺎﱠﻓ ﹰﺔ ﻟِﻠﻨﺎ ِ ﺍِ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ ﺃﺭﺳﻠﻮﺍ ﺇﱃ ﺃﳑﻬﻢ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ،ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ ﺁﺧﺮﻫﻢ ،ﻓﺄﻭﳍﻢ ﻧﻮﺡ ﺑﻌﺜﻪ ﳌﺎ ﻭﻗﻊ ﺍﻟﺸﺮﻙ ﰲ ﻗﻮﻣﻪ .ﻭﻗﺒﻠـﻪ ﺁﺩﻡ ﱐ ﺭﺳﻮﻝ ﻣﻜﻠﻒ ،ﺃﺭﺳﻠﻪ ﺍﷲ ﺇﱃ ﺫﺭﻳﺘﻪ ؛ ﻟﻴﻌﺒﺪﻭﺍ ﺍﷲ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺃﺑﻮﻫﻢ ﺁﺩﻡ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ .ﻭﺍﺳﺘﻤﺮﻭﺍ ﻋﻠـﻰ ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ،ﺣﱴ ﻭﻗﻊ ﺍﻟﺸﺮﻙ ﰲ ﻗﻮﻡ ﻧﻮﺡ ،ﻓﻠﻤﺎ ﻭﻗﻊ ﺍﻟﺸﺮﻙ ﰲ ﻗﻮﻡ ﻧﻮﺡ ؛ ﺃﺭﺳﻞ ﺍﷲ ﺇﻟﻴﻬﻢ ﻧﻮﺣـﺎ ـ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ،ﻭﻫﻮ ﺃﻭﻝ ﺍﻟﺮﺳﻞ ﺇﱃ ﺃﻫﻞ ﺍﻷﺭﺽ ﺑﻌﺪ ﻭﻗﻮﻉ ﺍﻟﺸﺮﻙ .ﻭﻛﻞ ﺃﻣﺔ ﺑﻌﺚ ﺍﷲ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻻ ؛ ﻓﻌﺎﺩ ﺃﺭﺳﻞ ﺍﷲ ﺇﻟﻴﻬﻢ ﻫﻮﺩﺍ ، ﰒ ﺃﺭﺳﻞ ﺍﷲ ﺻﺎﳊﺎ ﺇﱃ ﻗﻮﻣﻪ ﲦﻮﺩ ،ﰒ ﺃﺭﺳﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻃﺎ ﻭﺷﻌﻴﺒﺎ ﻭﻫﺎﺭﻭﻥ ﻭﻋﻴﺴﻰ ﻭﺃﻳﻮﺏ ﻭﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ،ﰒ ﺧﺘﻤﻮﺍ ﲟﺤﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ . ) (2ﰒ ﺧﺘﻤﻮﺍ ﲟﺤﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ،ﻭﻫﻮ ﺧﺎﲤﻬﻢ ﻭﺁﺧﺮﻫﻢ ﻭﺃﻓﻀﻠﻬﻢ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻗـﺎﻝ ﺗﻌـﺎﱃ } : ﺠ ﹲﺔ ﺑ ﻌ ﺪ ﺍﻟ ﺮ ﺳ ِﻞ { ،ﻓﻘﻮﻟﻪ ﻣﺒﺸﺮﻳﻦ :ﻳﻌﲏ :ﻳﺒﺸﺮﻭﻥ ﻣﻦ ﺃﻃـﺎﻋﻬﻢ ﺑﺎﳉﻨـﺔ ، ﷲ ﺣ ﺱ ﻋﻠﹶﻰ ﺍ ِ ﺸﺮِﻳ ﻦ ﻭ ﻣﻨ ِﺬﺭِﻳ ﻦ ِﻟﹶﺌﻠﱠﺎ ﻳﻜﹸﻮ ﹶﻥ ﻟِﻠﻨﺎ ِ ﺭ ﺳﻠﹰﺎ ﻣﺒ ﻭﻣﻨﺬﺭﻳﻦ :ﻳﻌﲏ ﻳﻨﺬﺭﻭﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻭﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﺇﺫﺍ ﺧﺎﻟﻔﻮﺍ ﺃﻣﺮ ﺍﷲ .ﻭﻫﻜﺬﺍ ﳏﻤـﺪ -ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﷲ ِﺑِﺈ ﹾﺫِﻧ ِﻪ ﻭ ِﺳﺮﺍﺟﺎ ﻣـِﻨﲑﺍ ﺸﺮﺍ ﻭﻧﺬِﻳﺮﺍ ـ ﻭﺩﺍ ِﻋﻴﺎ ِﺇﻟﹶﻰ ﺍ ِ ﻭﺳﻠﱠﻢ-ﺃﺭﺳﻠﻪ ﺍﷲ ﺑﺸﲑﺍ= =ﻭﻧﺬﻳﺮﺍ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ِ } :ﺇﻧﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻙ ﺷﺎ ِﻫﺪﺍ ﻭ ﻣﺒ ﲔ { .ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻣـﻢ ﺍﺗﺒـﺎﻉ ﷲ ﻭﺧﺎﺗ ﻢ ﺍﻟﻨِﺒﻴ ﺤ ﻤ ﺪ ﹶﺃﺑﺎ ﹶﺃ ﺣ ٍﺪ ﻣﻦ ﺭﺟﺎِﻟ ﹸﻜ ﻢ ﻭﹶﻟﻜِﻦ ﺭﺳﻮ ﹶﻝ ﺍ ِ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﺭﺳﻠﻬﻢ .ﻓﻜﻞ ﺃﻣﺔ ﳚﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺘﺒﻊ ﺭﺳﻮﳍﺎ ،ﻭﺗﻨﻘﺎﺩ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﳍﺪﻯ .ﻭﻗﺪ ﻭﻋﺪﻫﺎ ﺍﷲ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﲔ { ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﺖ ِﺑ ﻤ ﺆﻣِﻨ ﺻ ﺱ ﻭﹶﻟ ﻮ ﺣ ﺮ ،ﻭﺃﻛﺜﺮ ﺍﳋﻠﻖ ﻗﺪ ﻋﺼﻮﺍ ﺭﺳﻠﻬﻢ ﻭﺧﺎﻟﻔﻮﺍ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﻣﺎ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﺍﻟﻨﺎ ِ ﺸﻜﹸﻮ ﺭ{ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﻱ ﺍﻟ ﷲ { ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻗﻠِﻴﻞ ﻣ ﻦ ِﻋﺒﺎ ِﺩ ﻀﻠﱡﻮ ﻙ ﻋ ﻦ ﺳﺒِﻴ ِﻞ ﺍ ِ ﺽ ﻳ ِ } :ﻭِﺇ ﹾﻥ ﺗ ِﻄ ﻊ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻣ ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ ﲔ{. ﺲ ﹶﻇﻨ ﻪ ِﺇﻟﱠﺎ ﹶﻓﺮِﻳﻘﹰﺎ ﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﻕ ﻋﹶﻠﻴ ِﻬ ﻢ ِﺇﺑﻠِﻴ ﺻ ﺪ
19
ﻭﻛﻞ ﺃﻣﺔ ﺑﻌﺚ ﺍﷲ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻻ ﻣﻦ ﻧﻮﺡ ﺇﱃ ﳏﻤﺪ ﻳﺄﻣﺮﻫﻢ ) (1ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻭﻳﻨﻬﺎﻫﻢ ﻋﻦ ﺍﻟﻄﺎﻏﻮﺕ) . (2ﻭﺍﻟﺪﻟﻴﻞ ﺕ { ﻭﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻰ ﲨﻴـﻊ ﺍﻟﻌﺒـﺎﺩ ﷲ ﻭﺍ ﺟﺘِﻨﺒﻮﹾﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺑ ﻌﹾﺜﻨﺎ ﻓِﻲ ﹸﻛ ﱢﻞ ﹸﺃ ﻣ ٍﺔ ﺭﺳﻮﻟﹰﺎ ﹶﺃ ِﻥ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ .ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ـ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ـ ﻣﻌﲎ ﺍﻟﻄﺎﻏﻮﺕ ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ ﻣﻦ ﻣﻌﺒﻮﺩ ﺃﻭ ﻣﺘﺒﻮﻉ ﺃﻭ ﻣﻄﺎﻉ ،ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﻛﺜﲑﻭﻥ ،ﻭﺭﺅﻭﺳﻬﻢ ﲬﺴﺔ :ﺇﺑﻠﻴﺲ ـ ﻟﻌﻨﻪ ﺍﷲ ـ ،ﻭﻣﻦ ﻋﺒﺪ ﻭﻫﻮ ﺭﺍﺽ ،ﻭﻣﻦ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﺓ ﻧﻔﺴﻪ ،ﻭﻣﻦ ﺍﺩﻋﻰ ﺷﻴﺌﺎ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ،ﻭﻣﻦ ﺣﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } : ﻚ ﺑِـﺎﹾﻟ ﻌ ﺮ ﻭ ِﺓ ﺍﻟﹾـ ﻮﹾﺛﻘﹶﻰ ﻟﹶـﺎ ﺴ ﷲ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﺳﺘ ﻤ ﺕ ﻭﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِ ﻟﹶﺎ ِﺇ ﹾﻛﺮﺍ ﻩ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ﻗﹶﺪ ﺗﺒﻴ ﻦ ﺍﻟ ﺮ ﺷ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻐ ﻲ ﹶﻓﻤﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ ﷲ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻢ { . ﺍﻧ ِﻔﺼﺎ ﻡ ﹶﻟﻬﺎ ﻭﺍ ُ ﻭﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﰲ ﺍﳊﺪﻳﺚ " :ﺭﺃﺱ ﺍﻷﻣﺮ) (3ﺍﻹﺳﻼﻡ ،ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ ،ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ " .ﻭﺍﷲ ﺃﻋﻠﻢ).(1 ) (1ﻭﻛﻞ ﺭﺳﻮﻝ ﻳﺪﻋﻮ ﺃﻣﺘﻪ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﻃﺎﻋﺘﻪ ﻭﺗﺮﻙ ﺍﻟﺸﺮﻙ ﺑﻪ ﻭﻣﻌﺼﻴﺘﻪ .ﻗﺎﻝ ﺗﻌﺎﱃ } :ﻭﹶﻟ ﹶﻘ ﺪ ﺑ ﻌﹾﺜﻨﺎ ﻓِﻲ ﹸﻛ ﱢﻞ ﹸﺃ ﻣ ٍﺔ ﺭﺳـﻮﻟﹰﺎ ﹶﺃ ِﻥ ﺕ { ،ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻳﻌﲏ :ﺃﻃﻴﻌﻮﻩ ﻭﻭﺣﺪﻭﻩ ﻭﺍﺳﺘﻘﻴﻤﻮﺍ ﻋﻠﻰ ﺩﻳﻨﻪ ،ﻭﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﺎﻏﻮﺕ . ﷲ ﻭﺍ ﺟﺘِﻨﺒﻮﹾﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ ﺍ ﻋﺒﺪﻭﹾﺍ ﺍ َ ) (2ﻭﺍﻟﻄﺎﻏﻮﺕ :ﻫﻮ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻫﻮ ﺭﺍﺽ ،ﻭﻛﻞ ﻣﻦ ﺣﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ،ﺃﻭ ﺩﻋﺎ ﺇﱃ ﺫﻟﻚ .ﻭﺍﻟﻄﺎﻏﻮﺕ :ﻫـﻮ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺍﳊﺪ ﺇﻣﺎ ﺑﺸﺮﻛﻪ ﻭﻛﻔﺮﻩ ،ﻭﺇﻣﺎ ﺑﺪﻋﻮﺗﻪ ﺇﱃ ﺫﻟﻚ ،ﻭﺷﺮﻫﻢ ﻭﺭﺃﺳﻬﻢ ﺇﺑﻠﻴﺲ ـ ﻟﻌﻨﻪ ﺍﷲ ـ .ﻭﻫﻜﺬﺍ ﻛﻞ ﻣﻦ ﺩﻋـﺎ ﺇﱃ ﻋﺒﺎﺩﺓ ﻧﻔﺴﻪ ،ﺃﻭ ﺭﺿﻲ ﺃﻥ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﻛﻔﺮﻋﻮﻥ ﻭﺍﻟﻨﻤﺮﻭﺩ ،ﺃﻭ ﺍﺩﻋﻰ ﺷﻴﺌﺎ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ؛ ﻛﺎﻟﻜﻬﻨﺔ ﻭﺍﻟﻌﺮﺍﻓﲔ ﻭﺍﻟـﺴﺤﺮﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﰲ ﺍﻹﺳﻼﻡ .ﻭﻛﺬﻟﻚ ﻣﻦ ﺣﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﺘﻌﻤﺪﺍ ،ﻓﻬﺆﻻﺀ ﺭﺅﻭﺱ ﺍﻟﻄﻮﺍﻏﻴﺖ .ﻭﻛﻞ ﻣﻦ ﺟﺎﻭﺯ ﺍﳊﺪ ،ﻭﺧﺮﺝ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ ؛ ﻳﺴﻤﻰ ﻃﺎﻏﻮﺕ .ﻗﺎﻝ ﺗﻌﺎﱃ ﻙ } ﻟﹶﺎ ِﺇ ﹾﻛﺮﺍ ﻩ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ﻗﹶﺪ ﺗﺒﻴ ﻦ ﺍﻟ ﺮ ﺷ ﺪ ِﻣ ﻦ ﺍﹾﻟ ﻐ ﻲ { ؛ ﻓﺎﻟﺮﺷﺪ :ﺍﻹﺳﻼﻡ ﻭﻣﺎ ﺟﺎﺀ ﺑـﻪ ﻚ ﺴ ﷲ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﺳﺘﻤـ ﺕ ﻭﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ،-ﻭﺍﻟﻐﻲ :ﺍﻟﻜﻔﺮ ﺑﺎﷲ ﻭﺍﻟﻀﻼﻝ .ﻗﺎﻝ ﺗﻌﺎﱃ } :ﹶﻓﻤﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ ﷲ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻢ { .ﻓﻴﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ :ﻳﻌﲏ ﻳﺘﱪﺃ ﻣﻨﻪ ،ﻭﻳﻌﺘﻘﺪ ﺑﻄﻼﻧﻪ ،ﻓﻴﺘﱪﺃ ﻣـﻦ ﺍﻟـﺸﺮﻙ } ، ﺑِﺎﹾﻟ ﻌ ﺮ ﻭ ِﺓ ﺍﹾﻟ ﻮﹾﺛﻘﹶﻰ ﻟﹶﺎ ﺍﻧ ِﻔﺼﺎ ﻡ ﹶﻟﻬﺎ ﻭﺍ ُ ﷲ { :ﻳﻌﲏ ﻳﺼﺪﻕ ﺃﻥ ﺍﷲ ﻣﻌﺒﻮﺩﻩ ،ﻭﺇﳍﻪ ﺍﳊﻖ ،ﻭﻳﺆﻣﻦ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻭﲟﺤﻤﺪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻭﻳﻨﻘﺎﺩ ﻟـﺬﻟﻚ . ﻭﻳ ﺆ ِﻣ ﻦ ﺑِﺎ ِ ﻚ { :ﻳﻌﲏ :ﺍﺳﺘﻌﺼﻢ } ،ﺑِﺎﹾﻟ ﻌ ﺮ ﻭ ِﺓ ﺍﹾﻟ ﻮﹾﺛﻘﹶﻰ { :ﻭﻫﻲ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ؛ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴـﺪ ، ﺴ ﻫﺬﺍ ﻫﻮ ﺍﳌﺆﻣﻦ .ﰒ ﻗﺎﻝ } :ﹶﻓ ﹶﻘ ِﺪ ﺍ ﺳﺘ ﻤ ﻳﻌﲏ :ﻓﻘﺪ ﺍﺳﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﱵ ﻻ ﺍﻧﻘﻄﺎﻉ ﳍﺎ ،ﺑﻞ ﻣﻦ ﺍﺳﺘﻤﺴﻚ ﺎ ﺻﺎﺩﻗﺎ ﻭﺍﺳﺘﻘﺎﻡ ﻋﻠﻴﻬﺎ ،ﻭﺻﻞ ﺇﱃ ﺍﳉﻨﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ ؛ ﻷﻥ ﳍـﺎ ﺣﻘﻮﻗﺎ ،ﻭﻫﻲ :ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﻃﺎﻋﺘﻪ ،ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ .ﻭﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ-ﻫﻮ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ،ﻭﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﺇﱃ ﲨﻴﻊ ﺃﻫﻞ ﺍﻷﺭﺽ ،ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻓﻴﺠﺐ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﻃﺎﻋﺘﻪ ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ ،ﻭﻻ= =ﳚﻮﺯ ﻷﺣﺪ ﺍﳋﺮﻭﺝ ﻋﻨﻬﺎ ﺱ ِﺇﻧـﻲ .ﻭﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﺍﳌﺎﺿﻴﺔ ﻛﻠﻬﺎ ﻧﺴﺨﺖ ﺑﺸﺮﻳﻌﺘﻪ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ } :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬـﺎ ﺍﻟﻨـﺎ ﻚ ﺼﺮﻭ ﻩ ﻭﺍﺗﺒﻌﻮﹾﺍ ﺍﻟﻨﻮ ﺭ ﺍﱠﻟﺬِﻱ ﹸﺃﻧ ِﺰ ﹶﻝ ﻣ ﻌ ﻪ ﺃﹸﻭﹶﻟﺌِـ ﷲ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﺎ { ﺍﻵﻳﺔ .ﻭﻗﺎﻝ ﻗﺒﻠﻬﺎ ﺳﺒﺤﺎﻧﻪ } :ﻓﹶﺎﱠﻟﺬِﻳ ﻦ َﺁﻣﻨﻮﹾﺍ ِﺑ ِﻪ ﻭ ﻋ ﺰﺭﻭ ﻩ ﻭﻧ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺏ ﻓﹶﺎﻟﻨﺎ ﺭ ﻣ ﻮ ِﻋ ﺪ ﻩ { ،ﻭﻗﺎﻝ ـ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﰲ ﺍﳊﺪﻳﺚ ﻫ ﻢ ﺍﹾﻟ ﻤ ﹾﻔِﻠﺤﻮ ﹶﻥ { .ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :ﻭﻣﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ِﺑ ِﻪ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺣﺰﺍ ِ ﺖ ﺑـﻪ ﺇﻻ ﻱ ﻭﻻ ﻧﺼﺮﺍﱐ ﰒ ﳝﻮﺕ ﻭﱂ ﻳﺆﻣ ﻦ ﺑﺎﻟﺬﻱ ﺃﺭﺳِـ ﹾﻠ ﺍﻟﺼﺤﻴﺢ " :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ؛ ﻻ ﻳﺴﻤﻊ ﰊ ﺃﺣ ﺪ ﻣِﻦ ﻫﺬﻩ ﺍﻷﻣ ِﺔ ﻳﻬﻮﺩ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ " ] ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ [ .ﻭﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺫﻟﻚ ﻛﺜﲑﺓ .ﻭﻗﺪ ﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ـ ﺭﲪﻬﻢ ﺍﷲ ـ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺴﻊ ﺃﺣﺪﺍ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﳏﻤﺪ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ،-ﻭﺃﻥ ﻣﻦ ﺍﻋﺘﻘﺪ ﺫﻟﻚ ؛ ﻓﻬـﻮ ﻛـﺎﻓﺮﻛﻔﺮﺍ ﺃﻛﱪ ﳐﺮﺟﺎ ﻣﻦ ﺍﳌﻠﺔ .ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ . ) (3ﻭﰲ ﺍﳊﺪﻳﺚ " ﺭﺃﺱ ﺍﻷﻣﺮ ﺍﻹﺳﻼﻡ ،ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ ،ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ " .ﻓﻌﻠﻰ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﺃﻥ ﻳﻮﺣـﺪﻭﺍ ﺍﷲ ،ﻭﻳﻌﺒﺪﻭﻩ ﺩﻭﻥ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ،ﻭﺃﻥ ﻳﻜﻔﺮﻭﺍ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﻨﻜﺮﻭﺍ ﻋﺒﺎﺩﺗﻪ ،ﻭﻳﻠﺘﺰﻣﻮﺍ ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻭﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺘﻪ ـ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ـ ،ﻭﺗﻌﻈﻴﻢ ﺃﻣﺮﻩ ﻭﻴﻪ .ﻭ " ﺭﺃﺱ ﺍﻷﻣﺮ " :ﻳﻌﲏ ﺭﺃﺱ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻹﺳﻼﻡ ،ﻳﻌﲏ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ . ﻓﻤﻦ ﺍﻟﺘﺰﻡ ﺎ ﺩﺧﻞ ﺍﻹﺳﻼﻡ .ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ :ﻭﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ،ﻭﻫﻲ ﺃﻋﻈﻢ ﺍﻷﺭﻛﺎﻥ ﺑﻌﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ ،ﰒ ﻳﻠﻲ ﺫﻟﻚ ﺍﻟﺰﻛـﺎﺓ، 20
ﻭﺍﻟﺼﻴﺎﻡ ،ﻭﺍﳊﺞ ،ﻭﺑﻘﻴﺔ ﺃﻭﺍﻣﺮ ﺍﷲ " .ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ " ؛ ﻷﻥ ﺑﻪ ﺻﻴﺎﻧﺔ ﺍﻟﺪﻳﻦ ﻭﲪﺎﻳﺘﻪ ،ﻭﺑﻪ ﺩﻋـﻮﺓ ﺍﻟﻨـﺎﺱ ﺇﱃ ﺩﻳﻦ ﺍﷲ ﻭﺇﻟﺰﺍﻣﻬﻢ ﺑﺎﳊﻖ .ﻓﻬﻮ ﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ـ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﺗﻀﻤﻨﻪ ﻣﻦ ﲪﺎﻳﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳊﻖ .ﻭﺍﷲ ﺃﻋﻠﻢ .
)(3
أ >? @ Aا>= ،ول إ 9رة ) (Wordا PQ LRأ 2ا اNOي K>Lا>= واGن ا> =I ،اFG3Hء C #D
م اN 15 Sدي ا1426 34هـ. 21
Related Documents
Tsalatsatul Ushul
May 2020 20
Ushul Fiqh.docx
June 2020 16
Ushul Tsalatsah
December 2019 31
Ushul Fiqh
November 2019 36
Ushul-ghazali
June 2020 22