العقائد الاسلامية من الآيات القرآنية و الأحاديث الشريفة 2
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Athiyah Maimunahالعقائد الاسلامية من الآيات القرآنية و الأحاديث الشريفة 2
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Athiyah Maimunahwww.binbdis.
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÷î†bi@æi@‡ïá¨a@‡jÈ@ãbàfia@ÊÔíà
(1940-1889)
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òíìjäÛa@sí…byþaë@òîãeŠÔÛa@pbíŁa@åß
@òßýÈÛa@ƒî’ÜÛ
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D]<ä·…E<‹è^e<àe<‚éÛ£]<‚fÂ<Ý^Úý]<ÄÎçÚ
www.binbadis.net
ﻡ2006 ﻫـ1427
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ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﺧﺮﺝ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﳉﻬﻞ ﺇﱃ ﻧﻮﺭ ﺍﻟﻌﻠﻢ ،ﻭﺑﻴﻦ ﺳﺒﻴﻞ ﺍﳍﺪﺍﻳﺔ ﻭﻋﻠﹼﻢ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﱂ ﻳﻌﻠﻢ،
ﻭﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ eﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺃﺷﻬﺪ
ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺃﻣﺎ ﺑﻌﺪ :
ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﺧﺘﺼﺎﺭﺍ ﻭﺍﺳﺘﻴﻌﺎﺑﺎ ﻷﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻄﺮﻳﻘﺔ ﺳﻠﻔﻴﺔ ﻻ ﻟﺒﺲ ﻓﻴﻬﺎ ﻭﻻ ﻏﻤﻮﺽ ﻣﺴﺘﻤﺪﺓ ﻣﻦ
ﻭﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺜﻠﻰ ﰲ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻌﺎﱐ ﺍﻹﺳﻼﻡ ﻛﻼﻡ ﺍﷲ ﻭﺍﻟﺜﺎﺑﺖ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ
ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﺣﺴﺎﻥ ﻭﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ.
ﻭﺍﻟﻜﺘﺎﺏ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﺪﺓ ﺩﺭﻭﺱ ﺩﻳﻨﻴﺔ ،ﳑﺎ ﻛﺎﻥ ﻳﻠﻘﻴﻪ ﺍﻹﻣﺎﻡ ﺍﳌﱪﻭﺭ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ – ﺭﺍﺋﺪ ﺍﻟﻨﻬﻀﺔ
ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﺻﻼﺣﻴﺔ ﰲ ﺍﳉﺰﺍﺋﺮ – ﻋﻠﻰ ﺗﻼﻣﺬﺗﻪ ﰲ ﺍﳉﺎﻣﻊ ﺍﻷﺧﻀﺮ ﲟﺪﻳﻨﺔ ﻗﺴﻨﻄﻴﻨﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻴﺔ
ﻭﺃﺩﻟﺘﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻋﻠﻰ ﻣﺪﻯ ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻣﺎ ﺑﲔ 16ﺭﺟﺐ 1353ﻭ 25ﺻﻔﺮ 1345ﻫﺠﺮﻳﺔ
)ﺍﳌﻮﺍﻓﻘﺔ ﻷﻛﺘﻮﺑﺮ 1934ﻭﻣﺎﻱ 1935ﻣﻴﻼﺩﻱ( ،ﺑﻨﺴﺒﺔ ﺣﺼﺔ ﻭﺍﺣﺪﺓ ﰲ ﺍﻷﺳﺒﻮﻉ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﻟﺜﻼﺛﲔ ﺩﻗﻴﻘﺔ.
ﻭﺍﻟﻨﺴﺨﺔ ﺍﻟﱵ ﻧﻘﺪﻣﻬﺎ ﻟﻜﻢ ﺣﻔﻈﻨﺎ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻷﺻﻞ ﰲ ﺗﺒﻮﻳﺒﻪ ﻭﻋﻨﺎﻭﻳﻨﻪ ﻛﻤﺎ ﺃﻣﻼﻩ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺑﺎﺩﻳﺲ ﰲ ﺍﻟﻔﺘﺮﺓ
ﺍﳌﺬﻛﻮﺭﺓ ،ﻓﺠﺎﺀﺕ ﻋﻘﻴﺪﺓ ﻣﺜﻠﻰ ﻳﺘﻌﻠﻤﻬﺎ ﺍﻟﻄﺎﻟﺐ ﻓﻴﺄﰐ ﻣﻨﻪ ﻣﺴﻠﻢ ﺳﻠﻔﻲ ﻣﻮﺣﺪ ﻟﺮﺑﻪ ﺑﺪﻻﺋﻞ ﺍﻟﻘﺮﺁﻥ ﻛﺄﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ
ﺍﳌﺴﻠﻢ ﺍﻟﺴﻠﻔﻲ ،ﻭﻳﺴﺘﺪﻝ ﻋﻠﻰ ﻣﺎ ﻳﻌﺘﻘﺪ ﰲ ﺭﺑﻪ ﺑﺂﻳﺔ ﻣﻦ ﻛﻼﻡ ﺭﺑﻪ.
ﻭﻗﺪ ﺣﺚ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﺸﲑ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ ﻛﻞ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﻧﺎﺷﺌﺘﻨﺎ ﰲ ﺍﳌﺪﺍﺭﺱ ﺍﳊﺮﺓ ﺃﻭ ﺍﳊﻜﻮﻣﻴﺔ ﰲ ﺍﳉﺰﺍﺋﺮ
ﻭﺳﺎﺋﺮ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﲣﺎﺫﻫﺎ ﺃﺳﺎﺳﺎ ﰲ ﺗﺮﺑﻴﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺼﺤﻴﺢ ،ﺑﻞ ﺣﺚ ﻛﻞ ﺃﺏ ﻣﺴﻠﻢ ﺃﻥ ﻳﻘﺘﻨﻴﻬﺎ
ﻷﻭﻻﺩﻩ ،ﻭﳛﺜﻬﻢ ﻋﻠﻰ ﺗﻌﻠﻤﻬﺎ ﻭﺗﻔﻬﻤﻬﺎ ،ﻭﺃﻥ ﻳﺸﺘﺮﻙ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻛﻠﻬﻢ ﰲ ﺫﻟﻚ ﻓﻜﻠﻬﻢ ﰲ ﺣﺎﺟﺔ ﺇﻟﻴﻬﺎ.
ﻭﻓﻘﻨﺎ ﺍﷲ ﲨﻴﻌﺎ ﻻﺗﺒﺎﻉ ﻛﺘﺎﺑﻪ ،ﻭﺳﻨﺔ ﻧﺒﻴﻪ ،ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ،ﻭﺇﱃ ﻫﺪﻱ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﰲ ﺗﺒﻴﲔ ﻣﻌﺎﻧﻴﻬﻤﺎ.
ﻣﻮﻗﻊ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ )ﺭﲪﻪ ﺍﷲ(
www.binbadis.net
) 1427ﻫـ – 2006ﻡ (
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ć bčnčnÏ ač
ﺕ ﹶﺃ ﻋﻤﺎِﻟﻨﺎ ﻣ ﻦ
ﺴﻨﺎ ،ﻭ ﺳﻴﺌﹶﺎ ِ
ﷲ ِﻣ ﻦ ﺷﺮﻭ ِﺭ ﹶﺃﻧ ﹸﻔ ِ
ﺴﺘ ﻐ ِﻔ ﺮﻩ ،ﻭﻧﻌﻮ ﹸﺫ ﺑِﺎ ِ
ﺏ ِﺇﹶﻟ ﻲ َﻧ
ﺴﺘﻌِﻴﻨﻪ ،ﻭﻧﺘﻮ
ﺤ ﻤ ﺪﻩ ،ﻭﻧ
ﷲ ﻧ
ﳊ ﻤ ﺪ ِ
ﺍﹶ
ﺸ ﻬ ﺪ
ﻚ ﹶﻟﻪ ،ﻭﻧ
ﷲ ﻭ ﺣ ﺪ ﻩ ﹶﻻ ﺷﺮِﻳ
ﺸﻬﺪ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻻﱠ ﺍ ُ
ﻱ ﹶﻟﻪ ،ﻭﻧ
ﻼ ﻫﺎ ِﺩ
ﻀ ِﻠ ﹾﻞ ﹶﻓ ﹶ
ﻀﻞﱠ ﹶﻟﻪ ،ﻭ ﻣ ﻦ ﻳ
ﻼ ﻣ ِ
ﷲ ﹶﻓ ﹶ
ﻳ ﻬ ِﺪ ِﻩ ﺍ ُ
ﺤﻤﺪﺍ ﻋ ﺒ ﺪ ﻩ ﻭ ﺭﺳﻮﹸﻟ ﻪ.
ﹶﺃﻥﱠ ﻣ
ﹶﺃﻣﺎ ﺑ ﻌ ﺪ :
ﷲ ﻋ ﹶﻠ ﻴ ِﻪ ﻭﺁِﻟ ِﻪ ﻭ ﺳﻠﱠﻢ ،ﻭ ﺷﺮ ﺍ ُﻷﻣﻮ ِﺭ
ﺻﻠﱠﻰ ﺍ ُ
ﺤﻤٍ ﺪ
ﻱ ﻣ
ﻱ ﻫ ﺪ
ﺏ ﺍﷲِ ،ﻭ ﺧ ﻴ ﺮ ﺍ ﹶﳍ ﺪ ِ
ﺚ ِﻛﺘﺎ
ﳊﺪِﻳ ِ
ﻕﺍﹶ
ﺻ ﺪ
ﻓﹶـِﺈﻥﱠ ﹶﺃ
ﻼﹶﻟ ٍﺔ ﻓِﻲ ﺍﻟﻨﺎ ِﺭ.
ﺿﹶ
ﻼﹶﻟ ٍﺔ ﻭ ﹸﻛﻞﱠ
ﺿﹶ
ﺤ ﺪﺛﹶﺎﺗﻬﺎ ،ﻭ ﹸﻛﻞﱠ ِﺑ ﺪ ﻋ ٍﺔ
ﻣ
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ﻼ ِﻡ
ﹶﻗﻮﺍ ِﻋ ﺪ ﺍ ِﻹ ﺳ ﹶ
ﺚ ﺍﻟﻨﺒ ِﻮﻳِ ﺔ
ﺕ ﺍﻟ ﹸﻘﺮﺁِﻧﻴ ِﺔ ﻭﺍ َﻷﺣﺎﺩِﻳ ِ
ﺲ ِﻣ ﻦ ﺍﻵﻳﺎ ِ
ﳋ ﻤ ِ
ﻼ ِﻡ ﺍ ﹶ
ﺑﻴﺎ ﹸﻥ ﹶﻗﻮﺍ ِﻋ ِﺪ ﺍ ِﻹ ﺳ ﹶ
ﺤﻤﺪﺍ ﻋ ﺒ ﺪ ﻩ
ﺲ :ﺷﻬﺎ ﺩ ِﺓ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻻﱠ ﺍﷲُ ،ﻭﹶﺃﻥﱠ ﻣ
ﻼ ﻡ ﻋﻠﹶﻰ ﺧ ﻤ ٍ
ﷲ ﻋ ﹶﻠ ﻴ ِﻪ ﻭﺁِﻟ ِﻪ ﻭ ﺳﻠﱠ ﻢ :ﺑِﻨ ﻲ ﺍ ِﻹ ﺳ ﹶ
ﷲ ﺻﻠﻰ ﺍ ُ
ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺖ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﺻ ﻮ ِﻡ ﺭ ﻣﻀﺎﻥﹶ ،ﻭ ﺣﺞ ﺍﻟﺒ ﻴ ِ
ﻼﺓِ ،ﻭﺇِﻳﺘﺎ ِﺀ ﺍﻟﺰﻛﹶﺎﺓِ ،ﻭ
ﻭ ﺭﺳﻮﹸﻟﻪ ،ﻭِﺇﻗﹶﺎ ِﻡ ﺍﻟﺼ ﹶ
ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺎ:
-1ﻻ ﳒﺎﺓ ﻷﺣﺪ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ.
ﺨﺎ ِﺳﺮِﻳ ﻦ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[75
ﻼ ِﻡ ﺩِﻳﻨﹰﺎ ﹶﻓﻠﹶﻦ ﻳ ﹾﻘﺒ ﹶﻞ ِﻣ ﻨ ﻪ ﻭ ﻫ ﻮ ﻓِﻲ ﺍﻵ ِﺧ ﺮ ِﺓ ِﻣ ﻦ ﺍﹾﻟ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﻦ ﻳ ﺒﺘ ِﻎ ﹶﻏ ﻴ ﺮ ﺍ ِﻹ ﺳ ﹶ
ﺴ ِﻠﻤﻮ ﹶﻥ ]ﺍﻟﺒﻘﺮﺓ .[132
ﻼ ﺗﻤﻮﺗﻦ ﹶﺇﻻﱠ ﻭﺃﹶﻧﺘﻢ ﻣ
ﺻ ﹶﻄﻔﹶﻰ ﹶﻟ ﹸﻜ ﻢ ﺍﻟﺪﻳ ﻦ ﹶﻓ ﹶ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻥﱠ ﺍﻟﻠﹼ ﻪ ﺍ
-2ﺍﻹﺳﻼﻡ ﻫﻮ ﺩﻳﻦ ﺍﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺑﻪ ﲨﻴﻊ ﺭﺳﻠﻪ.
ﻼ ﻡ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[19ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻣﺎ ﻛﹶﺎ ﹶﻥ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻳﻬﻮ ِﺩﻳﹰﺎ ﻭ ﹶﻻ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻥﱠ ﺍﻟﺪﻳ ﻦ ﻋِﻨ ﺪ ﺍﻟﻠﹼ ِﻪ ﺍ ِﻹ ﺳ ﹶ
ﺤ ﹸﻜ ﻢ ِﺑﻬﺎ
ﲔ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[67ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳ
ﺸ ِﺮ ِﻛ
ﺴﻠِﻤﹰﺎ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺼﺮﺍِﻧﻴﹰﺎ ﻭﹶﻟﻜِﻦ ﻛﹶﺎ ﹶﻥ ﺣﻨِﻴﻔﹰﺎ ﻣ
ﻧ
ﻚ
ﺠﻨ ﹶﺔ ِﺇﻻﱠ ﻣﻦ ﻛﹶﺎ ﹶﻥ ﻫﻮﺩﹰﺍ ﹶﺃ ﻭ ﻧﺼﺎﺭﻯ ِﺗ ﹾﻠ
ﺍﻟﻨِﺒﻴﻮ ﹶﻥ ﺍﻟﱠﺬِﻳ ﻦ ﹶﺃ ﺳ ﹶﻠﻤﻮﹾﺍ ]ﺍﳌﺎﺋﺪﺓ .[44ﻭﻟﻘﻠﻮﻩ ﺗﻌﺎﱃ :ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﻟﹶﻦ ﻳ ﺪ ﺧ ﹶﻞ ﺍﹾﻟ
ﻑ
ﺴ ﻦ ﹶﻓ ﹶﻠ ﻪ ﹶﺃ ﺟ ﺮ ﻩ ﻋِﻨ ﺪ ﺭﺑِ ﻪ ﻭ ﹶﻻ ﺧ ﻮ
ﺤِﲔ * ﺑﻠﹶﻰ ﻣ ﻦ ﹶﺃ ﺳ ﹶﻠ ﻢ ﻭ ﺟ ﻬ ﻪ ِﻟﻠﹼ ِﻪ ﻭ ﻫ ﻮ ﻣ
ﹶﺃﻣﺎِﻧﻴ ﻬ ﻢ ﹸﻗ ﹾﻞ ﻫﺎﺗﻮﹾﺍ ﺑ ﺮﻫﺎﻧ ﹸﻜ ﻢ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺻﺎ ِﺩ ِﻗ
ﺤ ﺰﻧﻮ ﹶﻥ ]ﺍﻟﺒﻘﺮﺓ .[111
ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ﻭ ﹶﻻ ﻫ ﻢ ﻳ
-3ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﳏﻤﺪ ﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻻ ﳒﺎﺓ ﻷﺣﺪ ﺇﻻ ﺑﺎﻟﺪﺧﻮﻝ ﻓﻴﻪ.
ﺕ ﻭﹶﺃﻧ ﹾﺎ ﹶﺃﻭ ﹸﻝ
ﻚ ﹸﺃ ِﻣ ﺮ
ﻚ ﹶﻟ ﻪ ﻭِﺑ ﹶﺬِﻟ
ﲔ * ﹶﻻ ﺷﺮِﻳ
ﻱ ﻭ ﻣﻤﺎﺗِﻲ ِﻟﻠﹼ ِﻪ ﺭﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﺤﻴﺎ
ﺴﻜِﻲ ﻭ ﻣ
ﻼﺗِﻲ ﻭﻧ
ﺻﹶ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ِﺇﻥﱠ
ﲔ ]ﺍﻷﻧﻌﺎﻡ .[163-162
ﺴ ِﻠ ِﻤ
ﺍﹾﻟ ﻤ
ﲔ ﹶﺃﹶﺃ ﺳ ﹶﻠ ﻤﺘ ﻢ ﹶﻓِﺈ ﹾﻥ
ﺏ ﻭﺍ ُﻷﻣﻴ
ﺖ ﻭ ﺟ ِﻬ ﻲ ِﻟﻠﹼ ِﻪ ﻭ ﻣ ِﻦ ﺍﺗﺒ ﻌ ِﻦ ﻭﻗﹸﻞ ﻟﱢﻠﱠﺬِﻳ ﻦ ﹸﺃ ﻭﺗﻮﹾﺍ ﺍﹾﻟ ِﻜﺘﺎ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻓﹶﺈ ﹾﻥ ﺣﺂﺟﻮ ﻙ ﹶﻓ ﹸﻘ ﹾﻞ ﹶﺃ ﺳ ﹶﻠ ﻤ
ﲑ ﺑِﺎﹾﻟ ِﻌﺒﺎ ِﺩ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[20
ﺼﻍ ﻭﺍﻟﻠﹼ ﻪ ﺑ ِ
ﻼﹸ
ﻚ ﺍﹾﻟﺒ ﹶ
ﹶﺃ ﺳ ﹶﻠﻤﻮﹾﺍ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﻫﺘﺪﻭﹾﺍ ﻭﺇِﻥ ﺗ ﻮﻟﱠ ﻮﹾﺍ ﹶﻓِﺈﻧﻤﺎ ﻋ ﹶﻠ ﻴ
-4ﻻ ﻳﺪﺧﻞ ﺃﺣﺪ ﰲ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﺎﻹﳝﺎﻥ ﺑﺎﻟﻨﱯ.
ﺤﻖ ﻣِﻦ ﺭﺑ ﹸﻜ ﻢ ﻓﹶﺂ ِﻣﻨﻮﹾﺍ ﺧﻴﺮﹰﺍ ﻟﱠ ﹸﻜ ﻢ ]ﺍﻟﻨﺴﺎﺀ .[170ﻭﻟﻘﻮﻟﻪ
ﺱ ﹶﻗ ﺪ ﺟﺎﺀ ﹸﻛ ﻢ ﺍﻟﺮﺳﻮ ﹸﻝ ﺑِﺎﹾﻟ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺽ ﻻ ِﺇﻟﹶـ ﻪ ِﺇﻻﱠ ﻫ ﻮ ﻳﺤﻴـﱢﻲ
ﺕ ﻭﺍ َﻷ ﺭ ِ
ﻚ ﺍﻟﺴ ﻤﻮﺍ ِ
ﺱ ِﺇﻧﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼ ِﻪ ِﺇﹶﻟ ﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﹰﺎ ﺍﻟﱠﺬِﻱ ﹶﻟ ﻪ ﻣ ﹾﻠ
ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺖ ﻓﹶﺂ ِﻣﻨﻮﹾﺍ ﺑِﺎﻟﻠﹼ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﺍﻟﻨِﺒﻲ ﺍ ُﻷﻣﻲ ﺍﻟﱠﺬِﻱ ﻳ ﺆ ِﻣ ﻦ ﺑِﺎﻟﻠﹼ ِﻪ ﻭ ﹶﻛ ِﻠﻤﺎِﺗ ِﻪ ﻭﺍﺗِﺒﻌﻮ ﻩ ﹶﻟ ﻌﻠﱠ ﹸﻜ ﻢ ﺗ ﻬﺘﺪﻭ ﹶﻥ ]ﺍﻷﻋﺮﺍﻑ .[158
ﻭﻳﻤِﻴ
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ﺕ
ﺼﺮﺍِﻧﻲ ﹸﺛﻢ ﻳﻤﻮ
ﺴ ﻤ ﻊ ﺑِﻲ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍ ُﻷﻣِ ﺔ ﻳﻬﻮ ِﺩﻱ ﻭ ﹶﻻ ﻧ
ﻭﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻭﺍﻟﱠﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﹶﻻ ﻳ
ﺏ ﺍﻟﻨﺎ ِﺭ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﺻﺤﺎ ِ
ﺖ ِﺑ ِﻪ ِﺇﻻﱠ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﹶﺃ
ﻭﹶﻟ ﻢ ﻳ ﺆ ِﻣ ﻦ ﺑِﺎﻟﱠﺬِﻱ ﹸﺃ ﺭ ِﺳ ﹾﻠ
-5ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻨﱯ ﻭﻳﻜﻮﻥ ﺑﺸﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ.
ﱃ ﺷﻬﺎ ﺩ ِﺓ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ﻟﻘﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﳌﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﳌﺎ ﺑﻌﺜﻪ ﻟﻠﻴﻤﻦ ِ :ﺇﻧ
ﻚ ﺗ ﹾﺄﺗِﻲ ﹶﻗ ﻮﻣﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﻟ ِﻜﺘﺎﺏِ ،ﻓﹶﺎ ﺩ ﻋ ﻬ ﻢ ِﺇ ﹶ
ﺕ ﻓِﻲ ﹸﻛﻞﱢ ﻳ ﻮ ٍﻡ ﻭﹶﻟ ﻴ ﹶﻠﺔٍ،
ﺻ ﹶﻠﻮﺍ ٍ
ﺲ
ﲬ
ﺽ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ْﹶ
ﷲ ﺍ ﹾﻓﺘ ﺮ
ﻚ ﹶﻓﹶﺄ ﻋ ِﻠ ﻤ ﻬ ﻢ ﹶﺃﻥﱠ ﺍ َ
ﷲ ﻭﹶﺃﻧﻲ ﺭﺳﻮ ﹸﻝ ﺍﷲ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﻃﹶﺎﻋﻮﺍ ِﻟ ﹶﺬِﻟ
ِﺇﻻﱠ ﺍ َ
ﺻ ﺪ ﹶﻗ ﹰﺔ ﺗ ﺆ ﺧ ﹸﺬ ِﻣ ﻦ ﹶﺃ ﹾﻏِﻨﻴﺎِﺋ ِﻬ ﻢ ﹶﻓﺘ ﺮﺩ ﻓِﻲ ﹸﻓ ﹶﻘﺮﺍِﺋ ِﻬﻢ ،ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﻃﹶﺎﻋﻮﺍ
ﺽ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ
ﷲ ﺍ ﹾﻓﺘ ﺮ
ﻚ ﹶﻓﹶﺄ ﻋ ِﻠ ﻤ ﻬ ﻢ ﹶﺃﻥﱠ ﺍ َ
ﹶﻓِﺈ ﹾﻥ ﻫ ﻢ ﹶﺃﻃﹶﺎﻋﻮﺍ ِﻟ ﹶﺬِﻟ
ﺏ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﷲ ِﺣﺠﺎ
ﺲ ﺑ ﻴﻨﻬﺎ ﻭﺑ ﻴ ﻦ ﺍ ِ
ِﻟ ﹶﺬِﻟﻚ ،ﹶﻓﺈِﻳﺎﱠ ﻙ ﻭ ﹶﻛﺮﺍِﺋ ﻢ َﹶﺃ ﻣﻮﺍِﻟ ِﻬ ﻢ ﻭﺍﺗِ ﻖ ﺩ ﻋ ﻮ ﹶﺓ ﺍ ﹶﳌ ﹾﻈﻠﹸﻮﻡِ ،ﹶﻓِﺈﻧ ﻪ ﹶﻟ ﻴ
-6ﺃﻭﻝ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﳌﻜﻠﻒ ﻣﻦ ﻣﺴﻠﻢ ﺑﺎﻟﻎ ﺃﻭ ﻛﺎﻓﺮ ﻳﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﻥ ﳏﻤﺪﺍ
ﺭﺳﻮﻝ ﺍﷲ ﳊﺪﻳﺚ ﻣﻌﺎﺫ ﺍﳌﺘﻘﺪﻡ ﻭﳊﺪﻳﺚ ﻭﻓﺎﺓ ﺃﰊ ﻃﺎﻟﺐ:
ﻓﻮﺟﺪ ﻋﻨﺪﻩ ﺃﺑﺎ ﺟﻬﻞ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺃﻣﻴﺔ ﻓﻘﺎﻝ ﺕ ﺃﺑﺎ ﻃﺎﻟﺐ ﺍﻟﻮﻓﺎﺓ ﺟﺎﺀﻩ ﺭﺳﻮﻝ ﺍﷲ
»ﳌﺎ ﺣﻀﺮ
ﷲ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻬﻞ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﻣﻴﺔ : ﺭﺳﻮﻝ ﺍﷲ :ﻳﺎ ﻋﻢ ،ﹸﻗ ﹾﻞ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻻﱠ ﺍﷲُ ،ﹶﻛ ِﻠ ﻤ ﹰﺔ ﹶﺃ ﺷ ﻬ ﺪ ﹶﻟ
ﻚ ِﺑﻬﺎ ِﻋ ﻨ ﺪ ﺍ ِ
ﻳﺎ ﺃﺑﺎ ﻃﺎﻟﺐ ﺃﺗﺮﻏﺐ ﻋﻦ ﻣﻠﺔ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ؟! ﻓﻠﻢ ﻳﺰﻝ ﺭﺳﻮﻝ ﺍﷲ ﻳﻌﺮﺿﻬﺎ ﻋﻠﻴﻪ ،ﻭﻳﻌﻴﺪﺍﻥ ﻋﻠﻴﻪ ﺗﻠﻚ ﺍﳌﻘﺎﻟﺔ ﺣﱴ
ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ ﺁﺧﺮ ﻣﺎ ﻛﻠﻤﻬﻢ :ﻫﻮ ﻋﻠﻰ ﻣﻠﺔ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﺃﰉ ﺃﻥ ﻳﻘﻮﻝ ﻻ ﺍﻟﻪ ﺇﻻ ﺍﷲ« ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
ﻚ
ﺖ ِﺑﻪِ ،ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ﻌﻠﹸﻮﺍ ﹶﺫِﻟ
ﺸ ﻬﺪﻭﺍ ﹶﺃ ﹾﻥ ﹶﻻ ﺇِﹶﻟ ﻪ ِﺇﻻﱠ ﺍﷲُ ،ﻭﻳ ﺆ ِﻣﻨﻮﺍ ﺑِﻲ ﻭِﺑﻤﺎ ِﺟ ﹾﺌ
ﺱ ﺣﺘﻰ ﻳ ﻭﻟﻘﻮﻟﻪ :ﹸﺃ ِﻣ ﺮ
ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨﺎ
ﷲ ﺭﻭﻯ ﺍﳊﺪﻳﺚ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ.
ﺤﻘﱢﻬﺎ ،ﻭ ِﺣﺴﺎﺑ ﻬ ﻢ ﻋﻠﹶﻰ ﺍ ِ
ﺼﻤﻮﺍ ِﻣﻨﻲ ِﺩﻣﺎ َﺀ ﻫ ﻢ ﻭﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ ِﺇﻻﱠ ِﺑ
ﻋ
-7ﻻ ﻳﻜﻔﻲ ﺍﻟﻨﻄﻖ ﺑﻜﻠﻤﱵ ﺍﻟﺸﻬﺎﺩﺓ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﻃﻖ ﻤﺎ ﻻ ﻳﻔﻬﻢ ﺃﺻﻞ ﻣﻌﻨﺎﳘﺎ.
ﺸ ﻬﺪﻭﺍ ﺃﹶﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇﻻﱠ ﺍﷲُ ،ﻭﻳ ﺆ ِﻣﻨﻮﺍ ﺑِﻲ ،ﻭِﺑﻤﺎ
ﺱ ﺣﺘﻰ ﻳ
ﺕ ﹶﺃ ﹾﻥ ﹸﺃﻗﹶﺎِﺗ ﹶﻞ ﺍﻟﻨﺎ
ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﻘﺪﻡ :ﹸﺃ ِﻣ ﺮ ﻟﻘﻮﻟﻪ
ﺖ ِﺑ ِﻪ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ.
ِﺟ ﹾﺌ
-8ﻭﻳﻜﻔﻲ ﻟﻠﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﻣﻌﻨﺎﻫﺎ.
ﳊﺪﻳﺚ ﺑﲏ ﺟﺬﱘ ،ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ » :ﺑﻌﺚ ﺍﻟﻨﱯ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺇﱃ ﺑﲏ ﺟﺬﳝﺔ ،ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ
ﻓﻠﻢ ﳛﺴﻨﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺃﺳﻠﻤﻨﺎ ،ﻓﺠﻌﻠﻮﺍ ﻳﻘﻮﻟﻮﻥ :ﺻﺒﺄﻧﺎ ،ﻓﺠﻌﻞ ﺧﺎﻟﺪ ﻳﻘﺘﻞ ﻣﻨﻬﻢ ﻭﻳﺄﺳﺮ ،ﻭﺩﻓﻊ ﺇﱃ ﻛﻞ ﺭﺟﻞ ﻣﻨﺎ
ﺃﺳﲑﻩ .ﻓﻘﻠﺖ ﻭﺍﷲ ﻻ ﺃﻗﺘﻞ ﺃﺳﲑﻱ ،ﻭﻻ ﻳﻘﺘﻞ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﰊ ﺃﺳﲑﻩ ﺣﱴ ﻗﺪﻣﻨﺎ ﻋﻠﻰ ﺍﻟﻨﱯ ﻓﺬﻛﺮﻧﺎﻩ ﻟﻪ ،ﻓﺮﻓﻊ
ﺻﻨ ﻊ ﺧﺎِﻟ ﺪ ﻣﺮﺗ ﻴ ِﻦ « ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ. ﺍﻟﻨﱯ ﻳﺪﻩ ﻓﻘﺎﻝ :ﺍﻟﻠﱠ ﻬﻢِ ﺇﻧﻲ ﹶﺃﺑ ﺮﹸﺃ ِﺇﹶﻟ ﻴ
ﻚ ِﻣﻤﺎ
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-9ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻭﻓﻬﻢ ﻣﻌﻨﺎﳘﺎ ..ﺇﻻ ﻣﻊ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺘﺎﻡ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺍﳉﺎﺯﻡ ﺑﻪ.
ﻚ
ﺸ ﻬ ﺪ ِﺇﻧ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﺎ ﻋ ﹶﻠ ﻢ ﺃﻧ ﻪ ﻻ ِﺇﹶﻟ ﻪ ﺇِﻻ ﺍﷲ ]ﳏﻤﺪ [19ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇ ﹶﺫﺍ ﺟﺎ َﺀ ﻙ ﺍﳌﻨﺎ ِﻓ ﹸﻘﻮ ﹶﻥ ﹶﻗﺎﻟﻮﺍ ﻧ
ﲔ ﹶﻟ ﹶﻜﺎ ِﺫﺑﻮ ﹶﻥ ]ﺍﳌﻨﺎﻓﻘﻮﻥ [1
ﺸﻬ ﺪ ﺇﻥﱠ ﺍ ﹸﳌﻨﺎ ِﻓ ِﻘ
ﷲ ﻳ
ﻚ ﹶﻟ ﺮ ﺳﻮﹸﻟﻪ ﻭﺍ ُ
ﹶﻟ ﺮ ﺳﻮﻝ ﺍﷲ ﻭﺍﷲ ﻳ ﻌ ﹶﻠ ﻢ ﺇﻧ
-10ﻣﻦ ﺣﺼﻞ ﻟﻪ ﺍﻟﻴﻘﲔ ﺑﺈﺧﺒﺎﺭ ﺍﻟﺮﺳﻮﻝ ﻛﻔﺎﻩ ﺫﻟﻚ ﺍﻟﻴﻘﲔ ﳊﺪﻳﺚ ﺿﻤﺎﻡ ﺑﻦ ﺛﻌﻠﺒﺔ ﻗﺎﻝ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ
ﻋﻨﻪ » :ﺑﻴﻨﻤﺎ ﳓﻦ ﺟﻠﻮﺱ ﻣﻊ ﺍﻟﻨﱯ ﰲ ﺍﳌﺴﺠﺪ ﺇﺫ ﺩﺧﻞ ﺭﺟﻞ ﻋﻠﻰ ﲨﻞ ﻓﺄﻧﺎﺧﻪ ﰲ ﺍﳌﺴﺠﺪ ﰒ ﻋﻠﻘﻪ ﰒ ﻗﺎﻝ :
ﺃﻳﻜﻢ ﳏﻤ ﺪ ؟ ﻗﻠﻨﺎ :ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻷﺑﻴﺾ ﺍﳌﺘﻜﻰﺀ.
:ﻗﺪ ﺃﺟﺒﺖ . ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻓﻘﺎﻝ ﺍﻟﻨﱯ
ﻓﻘﺎﻝ :ﺇﻧﻲ ﺳﺎﺋﻠﻚ ﻓﻤﺸﺪ ﺩ ﻋﻠﻴﻚ ﰲ ﺍﳌﺴﺄﻟﺔ ﻓﻼ ﲡﺪ ﻋﻠﻲ ﰲ ﻧﻔﺴﻚ ،ﻗﺎﻝ :ﺳﻞ ﻋﻤﺎ ﺑﺪﺍ ﻟﻚ .
ﻓﻘﺎﻝ :ﺃﺳﺄﻟﻚ ﺑﺮﺑﻚ ﻭﺭﺏ ﻣﻦ ﻗﺒﻠﻚ :ﺍﷲ ﺃﺭﺳﻠﻚ ﺇﱃ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ؟ ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﻧﻌﻢ .
ﻗﺎﻝ :ﺃﻧﺸﺪﻙ ﺑﺎﷲ ﺗﻌﺎﱃ :ﺁﷲ ﺃﻣﺮﻙ ﺃﻥ ﺗﺼﻮﻡ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﻣﻦ ﺍﻟﺴﻨﺔ ؟ ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﻧﻌﻢ .
ﻗﺎﻝ :ﺃﻧﺸﺪﻙ ﺑﺎﷲ ﺗﻌﺎﱃ :ﺁﷲ ﺃﻣﺮﻙ ﺃﻥ ﺗﺄﺧﺬ ﻫﺬﻩ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻨﺎ ﻓﺘﻘﺴﻤﻬﺎ ﻋﻠﻰ ﻓﻘﺮﺍﺋﻨﺎ؟ ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﻧﻌﻢ .
ﻗﺎﻝ ﺍﻟﺮ ﺟ ﹸﻞ :ﺁﻣﻨﺖ ﲟﺎ ﺟﺌﺖ ﺑﻪ ،ﻭﺃﻧﺎ ﺭﺳﻮﻝ ﻣﻦ ﻭﺭﺍﺋﻲ ﻣﻦ ﻗﻮﻣﻲ ،ﻭﺃﻧﺎ ﺿﻤﺎﻡ ﺑﻦ ﺛﻌﻠﺒﺔ ﺃﺧﻮ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ «
ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ.
-11ﳚﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﻣﻊ ﺗﺼﺪﻳﻘﻪ ﻭﺟﺰﻣﻪ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﻭﻳﺴﺘﻌﻤﻞ ﻋﻘﻠﻪ ﻟﻠﻔﻬﻢ ،ﻛﻤﺎ ﳚﺐ ﻋﻠﻴﻪ ﲨﻴﻊ
ﺍﻟﻮﺍﺟﺒﺎﺕ ﰲ ﺍﻹﺳﻼﻡ.
ﺽ ]ﻳﻮﻧﺲ ،[103ﹶﻓ ﹾﻠﻴﻨ ﹸﻈ ِﺮ ﺍﹾﻟﺈِﻧﺴﺎ ﹸﻥ ِﻣﻢ ﺧ ِﻠ ﻖ
ﺕ ﻭﺍ َﻷ ﺭ ِ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻗﻞِ ﺍﻧ ﹸﻈﺮﻭﹾﺍ ﻣﺎﺫﹶﺍ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﺖ * ﻭِﺇﻟﹶﻰ ﺍﻟﺴﻤﺎﺀ
ﻒ ﺧ ِﻠ ﹶﻘ
]ﺍﻟﻄﺎﺭﻕ ،[5ﹶﻓ ﹾﻠﻴﻨ ﹸﻈ ِﺮ ﺍﹾﻟﺈِﻧﺴﺎ ﹸﻥ ِﺇﻟﹶﻰ ﹶﻃﻌﺎ ِﻣ ِﻪ ]ﻋﺒﺲ ،[24ﹶﺃ ﹶﻓﻠﹶﺎ ﻳﻨ ﹸﻈﺮﻭ ﹶﻥ ِﺇﻟﹶﻰ ﺍﹾﻟِﺈِﺑ ِﻞ ﹶﻛ ﻴ
ﺖ ]ﺍﻟﻐﺎﺷﻴﺔ [20-17
ﺤ
ﻒ ﺳ ِﻄ
ﺽ ﹶﻛ ﻴ
ﺖ * ﻭِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺼﺒ
ﻒ ﻧ ِ
ﺠﺒﺎ ِﻝ ﹶﻛ ﻴ
ﺖ * ﻭِﺇﻟﹶﻰ ﺍﹾﻟ ِ
ﻒ ﺭ ِﻓ ﻌ
ﹶﻛ ﻴ
-12ﺍﻟﻨﻈﺮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﻜﻠﻒ ﻫﻮ ﺍﻟﻨﻈﺮ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﰲ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
ﻼ ﻡ ﺍﻟﻠﹼ ِﻪ ﹸﺛﻢ ﹶﺃﺑ ِﻠ ﻐ ﻪ ﻣ ﹾﺄ ﻣﻨ ﻪ ]ﺍﻟﺘﻮﺑﺔ .[6
ﺴ ﻤ ﻊ ﹶﻛ ﹶ
ﲔ ﺍ ﺳﺘﺠﺎ ﺭ ﻙ ﹶﻓﹶﺄ ِﺟ ﺮ ﻩ ﺣﺘﻰ ﻳ
ﺸ ِﺮ ِﻛ
ﻭِﺇ ﹾﻥ ﹶﺃ ﺣ ﺪ ﻣ ﻦ ﺍﹾﻟ ﻤ
-13ﻣﻦ ﻋﺮﺿﺖ ﻟﻪ ﺷﺒﻬﺔ ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺎﺩﺭ ﺇﱃ ﺇﺯﺍﻟﺘﻬﺎ ﺑﺎﻟﻨﻈﺮ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﺴﺆﺍﻝ ﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ
ﺐ ﻣﻤﺎ ﻧﺰﹾﻟﻨﺎ ﻋﻠﹶﻰ ﻋﺒِ ﺪﻧﺎ ﹶﻓ ﹾﺄﺗﻮﹾﺍ ِﺑﺴﻮ ﺭ ٍﺓ ﻣﻦ ﻣ ﹾﺜ ِﻠ ِﻪ ]ﺍﻟﺒﻘﺮﺓ ،[23ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺇِﻥ ﻛﹸﻨﺘ ﻢ ﻓِﻲ ﺭﻳ ٍ
ﻚ ]ﻳﻮﻧﺲ ،[94ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
ﺏ ﻣِﻦ ﹶﻗ ﺒ ِﻠ
ﻚ ﻓﹶﺎ ﺳﹶﺄ ِﻝ ﺍﻟﱠﺬِﻳ ﻦ ﻳ ﹾﻘ ﺮﺅﻭ ﹶﻥ ﺍﹾﻟ ِﻜﺘﺎ
ﺖ ﻓِﻲ ﺷﻚ ﻣﻤﺎ ﺃﹶﻧ ﺰﹾﻟﻨﺎ ِﺇﹶﻟ ﻴ
ﹶﻓﺈِﻥ ﻛﹸﻨ
ﻚ ِﺇﻻﱠ ِﺭﺟﺎ ﹰﻻ ﻧﻮﺣِﻲ ِﺇﹶﻟ ﻴ ِﻬ ﻢ ﻓﹶﺎ ﺳﹶﺄﻟﹸﻮﹾﺍ ﹶﺃ ﻫ ﹶﻞ ﺍﻟﺬﱢ ﹾﻛ ِﺮ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﹶﻻ ﺗ ﻌ ﹶﻠﻤﻮ ﹶﻥ ]ﺍﻟﻨﺤﻞ .[43
ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻣِﻦ ﹶﻗ ﺒ ِﻠ
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-14ﻣﻦ ﻭﺭﺩﺕ ﻋﻠﻰ ﻗﻠﺒﻪ ﺧﻄﺮﺍﺕ ﻣﻦ ﺩﻭﻥ ﺷﺒﻬﺔ ﻓﻠﻴﺴﺘﻌﺬ ﺑﺎﷲ ﻭﻟﻴﻘﻞ :ﺁﻣﻨﺖ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ .ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
ﻍ ﻓﹶﺎ ﺳﺘ ِﻌ ﹾﺬ ﺑِﺎﻟﻠﱠ ِﻪ ِﺇﻧ ﻪ ﻫ ﻮ ﺍﻟﺴﻤِﻴ ﻊ ﺍﹾﻟ ﻌﻠِﻴ ﻢ ]ﻓﺼﻠﺖ .[36
ﻚ ِﻣ ﻦ ﺍﻟﺸ ﻴﻄﹶﺎ ِﻥ ﻧ ﺰ ﹲ
ﱰ ﹶﻏﻨ
ﻭِﺇﻣﺎ ﻳ ﹶ
ﻭﳊﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﻳﺄﰐ ﺍﻟﺸﻴﻄﺎﻥ ﺃﺣﺪﻛﻢ ﻓﻴﻘﻮﻝ ﻣﻦ ﺧﻠﻖ ﻛﺬﺍ
ﻭﻛﺬﺍ ﺣﱴ ﻳﻘﻮﻝ ﻟﻪ ﻣﻦ ﺧﻠﻖ ﺭﺑﻚ ﻓﺈﺫﺍ ﺑﻠﻎ ﺫﻟﻚ ﻓﻠﻴﺴﺘﻌﺬ ﺑﺎﷲ ﻭﻟﻴﻨﺘﻪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ ،ﻭﻣﻦ ﻃﺮﻳﻖ
ﺁﺧﺮ :ﻓﻠﻴﻘﻞ ﺃﻣﻨﺖ ﺑﺎﷲ ﻭﺭﺳﻠﻪ .
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ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻹﺳﻼﻡ
-15ﳚﻲﺀ ﻟﻔﻆ ﺍﻹﺳﻼﻡ ﰲ ﻟﺴﺎﻥ ﺍﻟﺸﺮﻉ ﻣﺮﺍ ﺩﺍ ﺑﻪ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﳏﻤﺪ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﺣﻜﺎﻡ.
ﻼ ﻡ ﺩِﻳﻨﹰﺎ
ﺖ ﹶﻟ ﹸﻜ ﻢ ﺍ ِﻹ ﺳ ﹶ
ﻼ ﻡ ]ﺁﻝ ﻋﻤﺮﺍﻥ [19ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﺭﺿِﻴ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻥﱠ ﺍﻟﺪﻳ ﻦ ﻋِﻨ ﺪ ﺍﻟﻠﹼ ِﻪ ﺍ ِﻹ ﺳ ﹶ
]ﺍﳌﺎﺋﺪﺓ [3
:ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ ...ﺍﱁ. ﻭﻟﻘﻮﻟﻪ
-16ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺳﻤﻲ ﺑﻪ ﺍﻟﺪﻳﻦ ﻣﻌﻨﺎﻩ ﺍﻻﻧﻘﻴﺎﺩ ﷲ ﺗﻌﺎﱃ ﻇﺎﻫ ﺮﺍ ﻭﺑﺎﻃﻨﺎ ،ﻭﺍﻹﺧﻼﺹ ﻟﻪ ﻓﻴﻬﻤﺎ .ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
ﻼ
ﺨ ﹶﺬ ﺍﻟﻠﹼ ﻪ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺧﻠِﻴ ﹰ
ﺴ ﻦ ﻭﺍﺗﺒ ﻊ ِﻣﻠﱠ ﹶﺔ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺣﻨِﻴﻔﹰﺎ ﻭﺍﺗ
ﺴ ﻦ ﺩِﻳﻨﹰﺎ ﻣﻤ ﻦ ﹶﺃ ﺳ ﹶﻠ ﻢ ﻭ ﺟ ﻬ ﻪ ﷲ ﻭ ﻫ ﻮ ﻣﺤِ
ﻭ ﻣ ﻦ ﹶﺃ ﺣ
ﻑ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ﻭ ﹶﻻ ﻫ ﻢ
ﺴ ﻦ ﹶﻓ ﹶﻠ ﻪ ﹶﺃ ﺟ ﺮ ﻩ ﻋِﻨ ﺪ ﺭﺑِ ﻪ ﻭ ﹶﻻ ﺧ ﻮ
ﺤِ]ﺍﻟﻨﺴﺎﺀ [125ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺑﻠﹶﻰ ﻣ ﻦ ﹶﺃ ﺳ ﹶﻠ ﻢ ﻭ ﺟﻬ ﻪ ِﻟﻠﹼ ِﻪ ﻭ ﻫ ﻮ ﻣ
ﺖ ﻭ ﺟ ِﻬ ﻲ ِﻟﻠﹼ ِﻪ ﻭ ﻣ ِﻦ ﺍﺗﺒ ﻌ ِﻦ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[20
ﺤ ﺰﻧﻮ ﹶﻥ ]ﺍﻟﺒﻘﺮﺓ ،[112ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓ ﹸﻘ ﹾﻞ ﹶﺃ ﺳ ﹶﻠ ﻤ
ﻳ
ﲔ ﹶﻟ ﻪ
ﺼﺨ ِﻠ ِ
-17ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﺍﻧﻘﻴﺎﺩﺍ ﷲ ﻭﺇﺧﻼﺹ ﻟﻪ ﻭﻟﺬﻟﻚ ﺳﻤﻲ ﺇﺳﻼﻣﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﹸﺃ ِﻣﺮﻭﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﺍ ﺍﻟﻠﱠ ﻪ ﻣ
ﻚ ﺩِﻳ ﻦ ﺍﹾﻟ ﹶﻘﻴ ﻤ ِﺔ ]ﺍﻟﺒﻴﻨﺔ .[5
ﺍﻟﺪﻳ ﻦ ﺣﻨﻔﹶﺎﺀ ﻭﻳﻘِﻴﻤﻮﺍ ﺍﻟﺼﻠﹶﺎ ﹶﺓ ﻭﻳ ﺆﺗﻮﺍ ﺍﻟﺰﻛﹶﺎ ﹶﺓ ﻭ ﹶﺫِﻟ
-18ﻭﳚﻲﺀ ﺍﻹﺳﻼﻡ ﰲ ﻟﺴﺎﻥ ﺍﻟﺸﺮﻉ ﺃﻳﻀﺎ ﲟﻌﲎ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺪﺍﻟﺔ ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ﻋﻠﻰ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻹﺫﻋﺎﻥ
ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺘﺎﻡ ﳌﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺳﺆﺍﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ :
ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ، » ﻳﺎ ﳏﻤﺪ ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻼ ﻗﺎﻝ ﺟﱪﻳﻞ :ﺻﺪﻗﺖ «
ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻏﲑﻩ.
-19ﻭﳚﻲﺀ ﺍﻹﺳﻼﻡ ﲟﻌﲎ ﺍﻻﺳﺘﺴﻼﻡ ﰲ ﺍﻟﻈﺎﻫﺮ ﺩﻭﻥ ﺇﳝﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻊ ﺻﺎﺣﺒﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
ﺖ ﺍﹾﻟﹶﺄ ﻋﺮﺍﺏ ﺁ ﻣﻨﺎ ﻗﹸﻞ ﻟﱠ ﻢ ﺗ ﺆ ِﻣﻨﻮﺍ ﻭﹶﻟﻜِﻦ ﻗﹸﻮﻟﹸﻮﺍ ﹶﺃ ﺳ ﹶﻠ ﻤﻨﺎ ﻭﹶﻟﻤﺎ ﻳ ﺪ ﺧ ِﻞ ﺍﹾﻟِﺈﳝﺎ ﹸﻥ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ﻢ ]ﺍﳊﺠﺮﺍﺕ .[14
ﻗﹶﺎﹶﻟ ِ
ﻭﳊﺪﻳﺚ ﺳﻌﺪ :
ﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳﻌﻄﻪ ﻭﻫﻮ ﺃﻋﺠﺒﻬﻢ ﺇﱄ ﺃﻋﻄﻰ ﺭﺳﻮﻝ ﺍﷲ ﺭﻫﻄﺎ ﻭﺳﻌﺪ ﺟﺎﻟﺲ ﻓﻴﻬﻢ ،ﻗﺎﻝ :ﻓﺘﺮﻙ ﺭﺳﻮﻝ ﺍﷲ
ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎﻟﻚ ﻋﻦ ﻓﻼﻥ ؟ ﻓﻮﺍﷲ ﺇﱐ ﻷﺭﺍﻩ ﻣﺆﻣﻨﺎ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﺃﻭ ﻣﺴﻠﻤﺎ .
ﻓﺴﻜﺖ ﻗﻠﻴﻞ ﰒ ﻏﻠﺒﲏ ﻣﺎ ﺍﻋﻠﻢ ﻣﻨﻪ ،ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎﻟﻚ ﻋﻦ ﻓﻼﻥ ؟ ﻓﻮﺍﷲ ﺇﱐ ﻷﺭﺍﻩ ﻣﺆﻣﻨﺎ ،ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
:ﺃﻭ ﻣﺴﻠﻤﺎ ؟
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ﻓﺴﻜﺖ ﻗﻠﻴﻞ ﰒ ﻏﻠﺒﲏ ﻣﺎ ﺍﻋﻠﻢ ﻣﻨﻪ ،ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎﻟﻚ ﻋﻦ ﻓﻼﻥ ؟ ﻓﻮﺍﷲ ﺇﱐ ﻷﺭﺍﻩ ﻣﺆﻣﻨﺎ،
ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﺃﻭ ﻣﺴﻠﻤﺎ ؟
ﺇﱐ ﻷﻋﻄﻲ ﺍﻟﺮﺟﻞ ﻭﻏﲑﻩ ﺃﺣﺐ ﺇﱄﱠ ﻣﻨﻪ ﺧﺸﻴﺔ ﺃﻥ ﻳﻜﺐ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻬﻪ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
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ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻹﳝﺎﻥ
ﲔ ]ﻳﻮﺳﻒ .[17
ﺖ ِﺑ ﻤ ﺆ ِﻣ ٍﻦ ﻟﱢﻨﺎ ﻭﹶﻟ ﻮ ﹸﻛﻨﺎ ﺻﺎ ِﺩ ِﻗ
-20ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﺃﹶﻧ
-21ﳏﻞ ﺍﻹﳝﺎﻥ ﲟﻌﲎ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﻫﻮ ﺍﻟﻘﻠﺐ.
ﻚ ﺍﻟﱠﺬِﻳ ﻦ ﹶﻻ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﻠﹼ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ
ﺴﺘ ﹾﺄ ِﺫﻧ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹶﻟﻤﺎ ﻳ ﺪ ﺧ ِﻞ ﺍﹾﻟِﺈﳝﺎ ﹸﻥ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ﻢ ]ﺍﳊﺠﺮﺍﺕ [ِ ،ﺇﻧﻤﺎ ﻳ
ﺖ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ ﹶﻓ ﻬ ﻢ ﻓِﻲ ﺭﻳِﺒ ِﻬ ﻢ ﻳﺘ ﺮﺩﺩﻭ ﹶﻥ ]ﺍﻟﺘﻮﺑﺔ .[45
ﺍﻵ ِﺧ ِﺮ ﻭﺍ ﺭﺗﺎﺑ
:ﻳﺪﺧﻞ ﺍﷲ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ ﻳﺪﺧﻞ ﻭﳊﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺗﻌﺎﱃ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﻣﻦ ﻳﺸﺎﺀ ﺑﺮﲪﺘﻪ ﻭﻳﺪﺧﻞ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﺭ ﰒ ﻳﻘﻮﻝ :ﺍﻧﻈﺮﻭﺍ ﻣﻦ ﻭﺟﺪﰎ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺧﺮﺩﻝ ﻣﻦ ﺇﳝﺎﻥ
ﻓﺄﺧﺮﺟﻮﻩ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
-22ﻭﳚﻲﺀ ﻟﻔﻆ ﺍﻹﳝﺎﻥ ﰲ ﻟﺴﺎﻥ ﺍﻟﺸﺮﻉ ﻣﺮﺍﺩﺍ ﺑﻪ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ
ﻭﺍﻟﻘﺪﺭ ﻛﻠﻪ ﺧﲑﻩ ﻭﺷﺮﻩ ﺣﻠﻮﻩ ﻭﻣﺮﻩ.
ﻕ ﺑ ﻴ ﻦ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺁ ﻣ ﻦ ﺍﻟﺮﺳﻮ ﹸﻝ ِﺑﻤﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ِﺇﹶﻟ ﻴ ِﻪ ﻣِﻦ ﺭﺑِ ﻪ ﻭﺍﹾﻟ ﻤﺆِ ﻣﻨﻮ ﹶﻥ ﹸﻛ ﱞﻞ ﺁ ﻣ ﻦ ﺑِﺎﻟﻠﹼ ِﻪ ﻭﻣﻶِﺋ ﹶﻜِﺘ ِﻪ ﻭ ﹸﻛﺘِﺒ ِﻪ ﻭ ﺭ ﺳ ِﻠ ِﻪ ﹶﻻ ﻧ ﹶﻔﺮ
ﹶﺃ ﺣ ٍﺪ ﻣﻦ ﺭ ﺳ ِﻠ ِﻪ ]ﺍﻟﺒﻘﺮﺓ .[285
ﻭﳊﺪﻳﺚ ﺳﺆﺍﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﻟﻠﻨﱯ :ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ ؟ ﻗﺎﻝ :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ
ﻭﺭﺳﻠﻪ ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﻛﻠﻪ ﺧﲑﻩ ﻭﺷﺮﻩ ﺣﻠﻮﻩ ﻭﻣﺮﻩ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﻀﺎ ﻣﺮﺍ ﺩﺍ ﺑﻪ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ
-23ﻭﳚﻲﺀ ﺍﻹﳝﺎﻥ ﰲ ﻟﺴﺎﻥ ﺍﻟﺸﺮﻉ ﺃﻳ
ﻭﺍﻟﻴﻘﲔ .ﺍﳊﺪﻳﺚ ﻭﻓﺪ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :
: ﺃﻣﺮﻫﻢ ﺍﻟﻨﱯ ﺑﺎﻹﳝﺎﻥ ﻭﺣﺪﻩ ﻭﻗﺎﻝ :ﻫﻞ ﺗﺪﺭﻭﻥ ﻣﺎ ﺍﻹﳝﺎﻥ ؟ .ﻗﺎﻟﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻗﺎﻝ
ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻭﺃﻥ ﺗﺆﺩﻭﺍ ﲬﺴﺎ
ﻣﻦ ﺍﳌﻐﻨﻢ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
-24ﻗﺪ ﺗﻮﺍﺭﺩ ﻟﻔﻆ ﺍﻹﺳﻼﻡ ﻭﻟﻔﻆ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻘﻠﺐ ﺍﳉﺎﺯ ،ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﻗﻮﻝ
ﻭﻏﲑﻩ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ ﳊﺪﻳﺚ ﺟﱪﻳﻞ ﺍﳌﺘﻘﺪﻡ ﰲ ﺗﻔﺴﲑ ﺍﻹﺳﻼﻡ ،ﻭﺣﺪﻳﺚ ﻭﻓﺪ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﺍﳌﺘﻘﺪﻡ
ﰲ ﺗﻔﺴﲑ ﺍﻹﳝﺎﻥ.
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ﲢﺼﻴﻞ ﳑﺎ ﺗﻘﺪﻡ :
ﺗﻮﺍﺭﺩ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻨﻄﻖ ﻭﺍﻟﻌﻤﻞ:
-25ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻋﻘﺪ ﺑﺎﻟﻘﻠﺐ ﻭﻧﻄﻖ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﻋﻤﻞ ﺑﺎﳉﻮﺍﺭﺡ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ.
ﻭﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﻳﺴﻤﻰ ﺇﳝﺎﻧﺎ ﺑﺎﻋﺘﺒﺎﺭ ،ﻭﻳﺴﻤﻰ ﺇﺳﻼﻣﹰﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ.
-1ﻓﻌﻘﺪ ﺍﻟﻘﻠﺐ ﻳﺴﻤﻰ ﺇﳝﺎﻧﺎ ﻷﻧﻪ ﺗﺼﺪﻳﻖ ﻭﻳﺴﻤﻰ ﺇﺳﻼﻣﹰﺎ ﻷﻥ ﻋﻘﺪ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺇﺫﻋﺎﻥ ﻭﺧﻀﻮﻉ ﻟﻪ.
-2ﻭﻧﻄﻖ ﺍﻟﻠﺴﺎﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻳﺴﻤﻰ ﺇﳝﺎﻧﹰﺎ ﻷﻧﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﻭﻳﺴﻤﻰ ﺇﺳﻼﻣﺎ ﻷﻧﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳋﻀﻮﻉ
ﻭﺍﻻﻧﻘﻴﺎﺩ.
-3ﻭﺍﻟﺰﻛﺎﺓ ﻣﺜﻼ ﺗﺴﻤﻰ ﺇﳝﺎﻧﹰﺎ ﻷﺎ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﻭﲦﺮﺓ ﻣﻦ ﲦﺮﺍﺗﻪ ﻭﺗﺴﻤﻰ ﺇﺳﻼﻣﹰﺎ ﻷﺎ ﺍﻧﻘﻴﺎﺩ ﻭﺇﺫﻋﺎﻥ.
-4ﻭﺍﳊﺐ ﰲ ﺍﷲ ﻳﺴﻤﻰ ﺇﳝﺎﻧﹰﺎ ﻷﻧﻪ ﻣﺒﲎ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﻭﲦﺮﺓ ﻣﻦ ﲦﺮﺍﺗﻪ ﻭﻳﺴﻤﻰ ﺇﺳﻼﻣﹰﺎ ﻷﻧﻪ ﺍﻧﻘﻴﺎﺩ ﻭﺇﺫﻋﺎﻥ.
-26ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻮﺿﻊ ﺍﻟﺸﺮﻋﻲ ﻫﻮ ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ ﻭﻋﻤﻞ ﺑﺎﻟﻘﻠﺐ ﻭﻋﻤﻞ ﺍﳉﻮﺍﺭﺡ .ﻓﻤﻦ ﺍﺳﺘﻜﻤﻞ ﺫﻟﻚ ﺍﺳﺘﻜﻤﻞ
ﺖ ﹸﻗﻠﹸﻮﺑ ﻬ ﻢ
ﺍﻹﳝﺎﻥ ،ﻭﻣﻦ ﱂ ﻳﺴﺘﻜﻤﻠﻪ ﱂ ﻳﺴﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻧﻤﺎ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ ﺍﻟﱠﺬِﻳﻦِ ﺇﺫﹶﺍ ﹸﺫ ِﻛ ﺮ ﺍﻟﻠﹼ ﻪ ﻭ ِﺟ ﹶﻠ
ﺴ ِﻬ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠ ِﻪ
]ﺍﻷﻧﻔﺎﻝ ِ .[2ﺇﻧﻤﺎ ﺍﹾﻟ ﻤﺆِ ﻣﻨﻮ ﹶﻥ ﺍﻟﱠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﺑِﺎﻟﻠﱠ ِﻪ ﻭ ﺭﺳﻮِﻟ ِﻪ ﹸﺛﻢ ﹶﻟ ﻢ ﻳ ﺮﺗﺎﺑﻮﺍ ﻭﺟﺎ ﻫﺪﻭﺍ ِﺑﹶﺄ ﻣﻮﺍِﻟ ِﻬ ﻢ ﻭﺃﹶﻧ ﹸﻔ ِ
ﻚ ﻫ ﻢ ﺍﻟﺼﺎ ِﺩﻗﹸﻮ ﹶﻥ ]ﺍﳊﺠﺮﺍﺕ .[15
ﹸﺃ ﻭﹶﻟِﺌ
ﻭﻟﻘﻮﻟﻪ
:ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﳛﺐ ﻷﺧﻴﻪ ﻣﺎ ﳛﺐ ﻟﻨﻔﺴﻪ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﻧﺲ.
ﻭﻟﻘﻮﻟﻪ :ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﺍﻟﺪﻩ ﻭﻭﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﻧﺲ.
ﻭﻟﻘﻮﻟﻪ :ﺍﻹﳝﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺃﻭ ﺑﻀﻊ ﻭﺳﺘﻮﻥ ﺷﻌﺒﺔ ،ﻓﺄﻓﻀﻠﻬﺎ ﻗﻮﻻ ﻻ ﺍﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ
ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻭﺍﳊﻴﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﺭﲪﻬﻤﺎ ﺍﷲ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﺖ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ﺁﻳﺎﺗ ﻪ
-27ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ،ﻳﺰﻳﺪ ﺑﺰﻳﺎﺩﺓ ﺍﻷﻋﻤﺎﻝ ﻭﻳﻨﻘﺺ ﺑﻨﻘﺼﻬﺎ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭِﺇﺫﹶﺍ ﺗ ِﻠﻴ
ﺯﺍ ﺩﺗ ﻬ ﻢ ِﺇﳝﺎﻧﹰﺎ ]ﺍﻷﻧﻔﺎﻝ .[2
ﺴﺒﻨﺎ ﺍﻟﻠﹼ ﻪ ﻭِﻧ ﻌ ﻢ
ﺸ ﻮ ﻫ ﻢ ﹶﻓﺰﺍ ﺩ ﻫ ﻢ ِﺇﳝﺎﻧﹰﺎ ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ﺣ
ﺱ ﹶﻗ ﺪ ﺟ ﻤﻌﻮﺍﹾ ﹶﻟ ﹸﻜ ﻢ ﻓﹶﺎ ﺧ
ﺱ ِﺇﻥﱠ ﺍﻟﻨﺎ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟﱠﺬِﻳ ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ ﺍﻟﻨﺎ
ﺍﹾﻟ ﻮﻛِﻴ ﹸﻞ ]ﺁﻝ ﻋﻤﺮﺍﻥ .[173
:ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ ،ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﻭﻟﻘﻮﻟﻪ
ﺍﻹﳝﺎﻥ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ.
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-28ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﺰﺀ ﺍﻷﺻﻠﻲ ﰲ ﺍﻹﳝﺎﻥ ﻳﻘﻮﻯ ﻭﻳﻀﻌﻒ :ﻳﻘﻮﻯ ﺑﺎﻟﻨﻈﺮ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ،ﻭﺍﻟﺘﺪﺑﺮ ﰲ
ﺍﻵﻳﺎﺕ ﺍﻟﺴﻤﻌﻴﺔ ،ﻭﺍﻟﺘﻘﺮﺏ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﻳﻀﻌﻒ ﺑﻀﺪ ﺫﻟﻚ.
ﺕ
ﻚ ﻧﺮِﻱ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻣ ﹶﻠﻜﹸﻮ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻟﹶـﻜِﻦ ﻟﱢﻴ ﹾﻄ ﻤِﺌﻦ ﹶﻗ ﹾﻠﺒِﻲ ]ﺍﻟﺒﻘﺮﺓ .[260ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﹶﻛ ﹶﺬِﻟ
ﲔ ]ﺍﻷﻧﻌﺎﻡ .[75
ﺽ ﻭِﻟﻴﻜﹸﻮ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟﻤﻮ ِﻗِﻨ
ﺕ ﻭﺍ َﻷ ﺭ ِ
ﺍﻟﺴﻤﺎﻭﺍ ِ
:ﻣﻦ ﻧﻔﺲ ﻋﻦ ﻣﺴﻠﻢ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﺍﻟﺪﻧﻴﺎ ﻧﻔﺲ ﻭﳊﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ
ﺍﷲ ﻋﻨﻪ ﻛﺮﺑﺔ ﻣﻦ ﻛﺮﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻣﻦ ﻳﺴﺮ ﻋﻠﻰ ﻣﻌﺴﺮ ﻳﺴﺮ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻣﻦ ﺳﺘﺮ ﻣﺴﻠﻤﺎ ﺳﺘﺮﻩ
ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺍﷲ ﰲ ﻋﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﰲ ﻋﻮﻥ ﺃﺧﻴﻪ ،ﻭﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻘﺎ ﻳﻠﺘﻤﺲ ﻓﻴﻪ ﻋﻠﻤﺎ ﺳﻬﻞ ﺍﷲ
ﻟﻪ ﻃﺮﻳﻘﺎ ﺇﱃ ﺍﳉﻨﺔ ﻭﻣﺎ ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺇﻻ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ
ﺍﻟﺴﻜﻴﻨﺔ ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ﻭﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ ،ﻭﺫﻛﺮﻫﻢ ﺍﷲ ﻓﻴﻴﻤﻦ ﻋﻨﺪﻩ ،ﻭﻣﻦ ﺃﺑﻄﺄ ﺑﻪ ﻋﻤﻠﻪ ﱂ ﻳﺴﺮﻉ ﺑﻪ ﻧﺴﺒﻪ
ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
-ﻗﺎﻝ :ﻟﻘﻴﲏ ﺃﺑﻮ ﺑﻜﺮ ﻓﻘﺎﻝ : ﻭﳊﺪﻳﺚ ﺣﻨﻈﻠﺔ ﺍﻷﺳﻴﺪﻱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ -ﻭﻛﺎﻥ ﻣﻦ ﻛﺘﺎﺏ ﺭﺳﻮﻝ ﺍﷲ
ﻛﻴﻒ ﺃﻧﺖ ﻳﺎ ﺣﻨﻈﻠﺔ ؟ ﻗﺎﻝ :ﻗﻠﺖ ﻧﺎﻓﻖ ﺣﻨﻈﻠﺔ ! ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﺎ ﺗﻘﻮﻝ ؟!
ﻗﺎﻝ :ﻗﻠﺖ :ﻧﻜﻮﻥ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﻳﺬﻛﺮﻧﺎ ﺑﺎﻟﻨﺎﺭ ﻭﺍﳉﻨﺔ ﺣﱴ ﻛﺄﻧﺎ ﺭﺃﻱ ﻋﲔ ،ﻓﺈﺫﺍ ﺧﺮﺟﻨﺎ ﻣﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ
ﻋﺎﻓﺴﻨﺎ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﻀﻴﻌﺎﺕ ﻓﻨﺴﻴﻨﺎ ﻛﺜﲑﹰﺍ.
ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﻓﻮﺍﷲ ﺇﻧﺎ ﻟﻨﻠﻘﻰ ﻣﺜﻞ ﻫﺬﺍ !
ﻓﺎﻧﻄﻠﻘﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﺑﻜﺮ ﺣﺘﻰ ﺩﺧﻠﻨﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻗﻠﺖ :ﻧﺎﻓﻖ ﺣﻨﻈﻠﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟
ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﻭﻣﺎ ﺫﻟﻚ ؟ ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ :ﻧﻜﻮﻥ ﻋﻨﺪﻙ ﺗﺬﻛﺮﻧﺎ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺣﱴ ﻛﺄﻧﺎ ﺭﺃﻱ
ﻋﲔ ﻓﺈﺫﺍ ﺧﺮﺟﻨﺎ ﻣﻦ ﻋﻨﺪﻙ ﻋﺎﻓﺴﻨﺎ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﻀﻴﻌﺎﺕ ﻓﻨﺴﻴﻨﺎ ﻛﺜﲑﺍ ً.
ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻥ ﻟﻮ ﺗﺪﻭﻣﻮﻥ ﻋﻠﻰ ﻣﺎ ﺗﻜﻮﻥ ﻋﻨﺪﻱ ﻭﰲ ﺍﻟﺬﻛﺮ ﻟﺼﺎﻓﺤﺘﻜﻢ ﺍﳌﻼﺋﻜﺔ
ﻋﻠﻰ ﻓﺮﺷﻜﻢ ﻭﰲ ﻃﺮﻗﻜﻢ ،ﻭﻟﻜﻦ ﻳﺎ ﺣﻨﻈﻠﺔ ﺳﺎﻋﺔ ﻭﺳﺎﻋﺔ ﺳﺎﻋﺔ ﻭﺳﺎﻋﺔ ﺳﺎﻋﺔ ﻭﺳﺎﻋﺔ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
-29ﻣﻦ ﻋﺪﻡ ﻣﻦ ﺇﳝﺎﻧﻪ ﺍﻟﻴﻘﲔ ﺧﺮﺝ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﳌﺆﻣﻨﲔ ،ﻭﻛﺎﻥ ﻣﻦ ﲨﻠﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻭﻟﻮ ﻧﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ،ﻭﻋﻤﻞ
ﻼ ﹰﻻ ﺑﻌِﻴﺪﹰﺍ
ﺿﹶ
ﺿﻞﱠ
ﻼِﺋ ﹶﻜِﺘ ِﻪ ﻭ ﹸﻛﺘِﺒ ِﻪ ﻭ ﺭ ﺳ ِﻠ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹶﻘ ﺪ
ﺃﻋﻤﺎﻝ ﺍﳌﺆﻣﻨﲔ .ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﻦ ﻳ ﹾﻜ ﹸﻔ ﺮ ﺑِﺎﻟﻠﹼ ِﻪ ﻭ ﻣ ﹶ
]ﺍﻟﻨﺴﺎﺀ .[136ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻥﱠ ﺍﻟﱠﺬِﻳ ﻦ ﻳ ﹾﻜ ﹸﻔﺮﻭ ﹶﻥ ﺑِﺎﻟﻠﹼ ِﻪ ﻭ ﺭ ﺳ ِﻠ ِﻪ ﻭﻳﺮِﻳﺪﻭ ﹶﻥ ﺃﹶﻥ ﻳ ﹶﻔﺮﻗﹸﻮﺍﹾ ﺑ ﻴ ﻦ ﺍﻟﻠﹼ ِﻪ ﻭ ﺭ ﺳ ِﻠ ِﻪ ﻭﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ
ﻚ ﻫ ﻢ ﺍﹾﻟﻜﹶﺎ ِﻓﺮﻭ ﹶﻥ ﺣﻘﹼﹰﺎ ﻭﹶﺃ ﻋﺘ ﺪﻧﺎ ِﻟ ﹾﻠﻜﹶﺎ ِﻓﺮِﻳ ﻦ
ﻼ * ﹸﺃ ﻭﻟﹶـِﺌ
ﻚ ﺳﺒِﻴ ﹰ
ﺨﺬﹸﻭﹾﺍ ﺑ ﻴ ﻦ ﹶﺫِﻟ
ﺾ ﻭﻳﺮِﻳﺪﻭ ﹶﻥ ﺃﹶﻥ ﻳﺘِ
ﺾ ﻭﻧ ﹾﻜ ﹸﻔ ﺮ ِﺑﺒ ﻌ ٍ
ﻧ ﺆ ِﻣ ﻦ ِﺑﺒ ﻌ ٍ
ﻚ ﹶﻟ ﺮﺳﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ ﻭﺍﻟﻠﱠ ﻪ
ﺸ ﻬ ﺪ ِﺇﻧ
ﻋﺬﹶﺍﺑﹰﺎ ﻣﻬِﻴﻨﹰﺎ ]ﺍﻟﻨﺴﺎﺀ .[151-150ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﺫﹶﺍ ﺟﺎﺀ ﻙ ﺍﹾﻟ ﻤﻨﺎ ِﻓﻘﹸﻮ ﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﻧ
ﲔ ﹶﻟﻜﹶﺎ ِﺫﺑﻮ ﹶﻥ ]ﺍﳌﻨﺎﻓﻘﻮﻥ .[ 01
ﺸ ﻬ ﺪ ِﺇﻥﱠ ﺍﹾﻟ ﻤﻨﺎ ِﻓ ِﻘ
ﻚ ﹶﻟ ﺮﺳﻮﹸﻟ ﻪ ﻭﺍﻟﻠﱠ ﻪ ﻳ
ﻳ ﻌ ﹶﻠ ﻢ ِﺇﻧ
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ﺤﺪﻭﺍ ِﺑﻬﺎ
-30ﻣﻦ ﻋﺪﻡ ﻣﻨﻪ ﺍﻟﻨﻄﻖ ﺇﺑﺎﻳﺔ ﻭﻋﻨﺎﺩﹰﺍ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ .ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﺟ
ﺴ ﻬ ﻢ ﹸﻇﻠﹾﻤﹰﺎ ﻭ ﻋ ﹸﻠﻮﹰﺍ ]ﺍﻟﻨﻤﻞ .[14
ﻭﺍ ﺳﺘ ﻴ ﹶﻘﻨ ﺘﻬﺎ ﺃﹶﻧ ﹸﻔ
-31ﻣﻦ ﱂ ﳜﻀﻊ ﻗﻠﺒﻪ ﳌﺎ ﻋﺮﻓﻪ ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﻹﺳﻼﻡ ﱂ ﺗﻔﺪﻩ ﺗﻠﻚ ﺍﳌﻌﺮﻓﺔ ،ﻭﱂ ﻳﻜﻦ ﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ.
ﺤﻖ ﻭ ﻫ ﻢ ﻳ ﻌ ﹶﻠﻤﻮ ﹶﻥ
ﺏ ﻳ ﻌ ِﺮﻓﹸﻮﻧ ﻪ ﹶﻛﻤﺎ ﻳ ﻌ ِﺮﻓﹸﻮ ﹶﻥ ﹶﺃﺑﻨﺎﺀ ﻫ ﻢ ﻭِﺇﻥﱠ ﹶﻓﺮِﻳﻘﹰﺎ ﻣ ﻨ ﻬ ﻢ ﹶﻟﻴ ﹾﻜﺘﻤﻮ ﹶﻥ ﺍﹾﻟ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟﱠﺬِﻳ ﻦ ﺁﺗ ﻴﻨﺎ ﻫ ﻢ ﺍﹾﻟ ِﻜﺘﺎ
]ﺍﻟﺒﻘﺮﺓ .[146
-32ﻣﻦ ﺿﻴﻊ ﺍﻷﻋﻤﺎﻝ ﱂ ﳜﺮﺝ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻹﳝﺎﻥ.
ﺻ ِﻠﺤﻮﺍ ﺑ ﻴﻨ ﻬﻤﺎ ]ﺍﳊﺠﺮﺍﺕ .[9
ﲔ ﺍ ﹾﻗﺘﺘﻠﹸﻮﺍ ﹶﻓﹶﺄ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺇِﻥ ﻃﹶﺎِﺋ ﹶﻔﺘﺎ ِﻥ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﻳﻘﻮﻝ :ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﳌﺴﻠﻤﺎﻥ ﺑﺴﻴﻔﻴﻬﻤﺎ ﻓﺎﻟﻘﺎﺗﻞ ﻭﳊﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ
ﻭﺍﳌﻘﺘﻮﻝ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻫﺬﺍ ﺍﻟﻘﺎﺗﻞ ﻓﻤﺎ ﺑﺎﻝ ﺍﳌﻘﺘﻮﻝ ؟ ﻗﺎﻝ :ﺇﻧﻪ ﻛﺎﻥ ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﻗﺘﻞ ﺻﺎﺣﺒﻪ
ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
-33ﻣﻦ ﺍﺭﺗﻜﺐ ﺍﳌﻌﺎﺻﻲ ﲰﻲ ﻓﺎﺳﻘﺎ ﺣﱴ ﻳﺘﻮﺏ.
ﻚ ﻫ ﻢ ﺍﻟﻈﱠﺎِﻟﻤﻮ ﹶﻥ ]ﺍﳊﺠﺮﺍﺕ .[11ﻭﻟﻘﻮﻟﻪ
ﺐ ﹶﻓﹸﺄ ﻭﹶﻟِﺌ
ﻕ ﺑ ﻌ ﺪ ﺍﹾﻟِﺈﳝﺎ ِﻥ ﻭﻣﻦ ﻟﱠ ﻢ ﻳﺘ
ﺲ ﺍ ِﻻ ﺳ ﻢ ﺍ ﹾﻟ ﹸﻔﺴﻮ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺑ ﹾﺌ
ﲔ ﺟ ﹾﻠ ﺪ ﹰﺓ ﻭﻟﹶﺎ ﺗ ﹾﻘﺒﻠﹸﻮﺍ ﹶﻟ ﻬ ﻢ ﺷﻬﺎ ﺩ ﹰﺓ ﹶﺃﺑﺪﹰﺍ
ﺕ ﹸﺛﻢ ﹶﻟ ﻢ ﻳ ﹾﺄﺗﻮﺍ ِﺑﹶﺄ ﺭﺑ ﻌ ِﺔ ﺷ ﻬﺪﺍﺀ ﻓﹶﺎ ﺟ ِﻠﺪﻭ ﻫ ﻢ ﹶﺛﻤﺎِﻧ
ﺼﻨﺎ ِ
ﺤ
ﺗﻌﺎﱃ :ﻭﺍﻟﱠﺬِﻳ ﻦ ﻳ ﺮﻣﻮ ﹶﻥ ﺍﹾﻟ ﻤ
ﺻ ﹶﻠﺤﻮﺍ ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠ ﻪ ﹶﻏﻔﹸﻮ ﺭ ﺭﺣِﻴ ﻢ ]ﺍﻟﻨﻮﺭ .[5-4
ﻚ ﻭﹶﺃ
ﻚ ﻫ ﻢ ﺍﹾﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ * ِﺇﻟﱠﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺗﺎﺑﻮﺍ ﻣِﻦ ﺑ ﻌﺪِ ﹶﺫِﻟ
ﻭﹸﺃ ﻭﹶﻟِﺌ
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ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻹﺣﺴﺎﻥ
-34ﺍﻹﺣﺴﺎﻥ ﰲ ﺍﻟﻠﻐﺔ ﺍﻹﺗﻴﺎﻥ ﲟﺎ ﻫﻮ ﺣﺴﻦ ﻭﺍﻹﺣﺴﺎﻥ ﰲ ﺍﻟﺸﺮﻉ :ﻫﻮ ﺍﻹﺗﻴﺎﻥ ﺑﺎﳊﺴﻨﺎﺕ .ﻭﺍﳊﺴﻨﺎﺕ :ﻫﻲ ﻓﻌﻞ
ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﻭﺗﺮﻙ ﺍﶈﺮﻣﺎﺕ ﻭﺍﳌﻜﺮﻭﻫﺎﺕ :ﻭﻓﻌﻞ ﺃﻭ ﺗﺮﻙ ﺍﳌﺒﺎﺣﺎﺕ ﻷﺎ ﻣﺒﺎﺣﺎﺕ ،ﻣﻊ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺬﻟﻚ ﷲ
ﺗﻌﺎﱃ ﻭﺍﻹﺧﻼﺹ ﻟﻪ ﻓﻴﻪ ،ﻭﻣﻊ ﺍﺳﺘﺤﻀﺎﺭ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻃﻼﻋﻪ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ .
ﺸ ِﺮ ﻙ ِﺑ ِﻌﺒﺎ ﺩ ِﺓ ﺭﺑِ ﻪ ﹶﺃﺣﺪﹰﺍ ]ﺍﻟﻜﻬﻒ .[110
ﻼ ﺻﺎﻟِﺤﹰﺎ ﻭﻟﹶﺎ ﻳ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﻤﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺮﺟﻮ ِﻟﻘﹶﺎﺀ ﺭﺑِ ﻪ ﹶﻓ ﹾﻠﻴ ﻌ ﻤ ﹾﻞ ﻋ ﻤ ﹰ
ﺤ ﺰﻧﻮ ﹶﻥ
ﻑ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ﻭ ﹶﻻ ﻫ ﻢ ﻳ
ﺴ ﻦ ﹶﻓ ﹶﻠ ﻪ ﹶﺃ ﺟ ﺮ ﻩ ﻋِﻨ ﺪ ﺭﺑِ ﻪ ﻭ ﹶﻻ ﺧ ﻮ
ﺤِﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺑﻠﹶﻰ ﻣ ﻦ ﹶﺃ ﺳ ﹶﻠ ﻢ ﻭ ﺟ ﻬ ﻪ ِﻟﻠﹼ ِﻪ ﻭ ﻫ ﻮ ﻣ
ﲔ ]ﻳﻮﺳﻒ .[90
ﺴِﻨ
ﺤِﺼِﺒ ﺮ ﹶﻓِﺈﻥﱠ ﺍﻟﻠﹼ ﻪ ﹶﻻ ﻳﻀِﻴ ﻊ ﹶﺃ ﺟ ﺮ ﺍﹾﻟ ﻤ
]ﺍﻟﺒﻘﺮﺓ .[112ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻧ ﻪ ﻣﻦ ﻳﺘِ ﻖ ﻭِﻳ
ﻭﻟﻘﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﳌﺎ ﻓﺴﺮ ﻟﻪ ﺍﻟﻨﱯ ﺍﻹﺣﺴﺎﻥ ﻗﺎﻝ :ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ﻓﺈﻥ ﱂ
ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
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ﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ
ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﷲ :
-35ﻫﻮ ﺍﳌﻮﺟﻮﺩ ﺍﳊﻖ ﻟﺬﺍﺗﻪ ،ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﻭﺟﻮﺩﻩ ﺍﻟﻌﺪﻡ ،ﻓﻬﻮ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﻻ ﺑﺪﺍﻳﺔ ﻟﻮﺟﻮﺩﻩ ،ﻭﻫﻮ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺬﻱ
ﻻ ﺎﻳﺔ ﻟﻮﺟﻮﺩﻩ .
ﺽ ]ﺇﺑﺮﺍﻫﻴﻢ .[10
ﺕ ﻭﺍ َﻷ ﺭ ِ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﺃﻓِﻲ ﺍﻟﻠﹼ ِﻪ ﺷﻚ ﻓﹶﺎ ِﻃ ِﺮ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﺲ ﻭﺍﹾﻟ ﹶﻘ ﻤ ﺮ ﹸﻛ ﱞﻞ
ﺵ ﻭ ﺳﺨ ﺮ ﺍﻟﺸ ﻤ
ﺕ ِﺑ ﻐ ﻴ ِﺮ ﻋ ﻤ ٍﺪ ﺗ ﺮ ﻭﻧﻬﺎ ﹸﺛﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ِ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟﻠﹼ ﻪ ﺍﻟﱠﺬِﻱ ﺭ ﹶﻓ ﻊ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﺽ ﻭ ﺟ ﻌ ﹶﻞ ﻓِﻴﻬﺎ
ﺕ ﹶﻟ ﻌﻠﱠﻜﹸﻢ ِﺑ ِﻠﻘﹶﺎﺀ ﺭﺑ ﹸﻜ ﻢ ﺗﻮ ِﻗﻨﻮ ﹶﻥ * ﻭ ﻫ ﻮ ﺍﻟﱠﺬِﻱ ﻣﺪ ﺍ َﻷ ﺭ
ﺴﻤﻰ ﻳ ﺪﺑ ﺮ ﺍ َﻷ ﻣ ﺮ ﻳ ﹶﻔﺼ ﹸﻞ ﺍﻵﻳﺎ ِ
ﺠﺮِﻱ َﻷ ﺟ ٍﻞ ﻣ
ﻳ
ﺕ ﻟﱢ ﹶﻘ ﻮ ٍﻡ ﻳﺘ ﹶﻔﻜﱠﺮﻭ ﹶﻥ *
ﻚ ﻟﹶﺂﻳﺎ ٍ
ﺕ ﺟ ﻌ ﹶﻞ ﻓِﻴﻬﺎ ﺯ ﻭ ﺟ ﻴ ِﻦ ﺍ ﹾﺛﻨ ﻴ ِﻦ ﻳ ﻐﺸِﻲ ﺍﻟﻠﱠ ﻴ ﹶﻞ ﺍﻟﻨﻬﺎ ﺭ ِﺇﻥﱠ ﻓِﻲ ﹶﺫِﻟ
ﺭﻭﺍ ِﺳ ﻲ ﻭﹶﺃﻧﻬﺎﺭﺍﹰ ﻭﻣِﻦ ﹸﻛﻞﱢ ﺍﻟﺜﱠ ﻤﺮﺍ ِ
ﺴﻘﹶﻰ ِﺑﻤﺎﺀ ﻭﺍ ِﺣ ٍﺪ ﻭﻧ ﹶﻔﻀ ﹸﻞ
ﺻ ﻨﻮﺍ ٍﻥ ﻳ
ﺻ ﻨﻮﺍ ﹲﻥ ﻭ ﹶﻏ ﻴ ﺮ ِ
ﻉ ﻭﻧﺨِﻴ ﹲﻞ ِ
ﺏ ﻭ ﺯ ﺭ
ﺕ ﻣ ﻦ ﺃﹶ ﻋﻨﺎ ٍ
ﺕ ﻭ ﺟﻨﺎ
ﺽ ِﻗ ﹶﻄ ﻊ ﻣﺘﺠﺎ ِﻭﺭﺍ
ﻭﻓِﻲ ﺍ َﻷ ﺭ ِ
ﺕ ﻟﱢ ﹶﻘ ﻮ ٍﻡ ﻳ ﻌ ِﻘﻠﹸﻮ ﹶﻥ ]ﺍﻟﺮﻋﺪ ،[4-2ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺭﺑﻨﺎ ﺍﻟﱠﺬِﻱ ﹶﺃ ﻋﻄﹶﻰ
ﻚ ﻟﹶﺂﻳﺎ ٍ
ﺾ ﻓِﻲ ﺍ ُﻷ ﹸﻛ ِﻞ ِﺇﻥﱠ ﻓِﻲ ﹶﺫِﻟ
ﻀﻬﺎ ﻋﻠﹶﻰ ﺑ ﻌ ٍ
ﺑ ﻌ
ﲔ ]ﺍﻟﻔﺎﲢﺔ .[2
ﺤ ﻤ ﺪ ﻟﻠﹼ ِﻪ ﺭﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﹸﻛﻞﱠ ﺷ ﻲ ٍﺀ ﺧ ﹾﻠ ﹶﻘ ﻪ ﹸﺛﻢ ﻫﺪﻯ ]ﻃﻪ .[50ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﹾﻟ
ﺽ ﺑﻞ ﻟﱠﺎ ﻳﻮ ِﻗﻨﻮ ﹶﻥ * ﹶﺃ ﻡ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﺃ ﻡ ﺧ ِﻠﻘﹸﻮﺍ ﻣِ ﻦ ﹶﻏ ﻴ ِﺮ ﺷ ﻲ ٍﺀ ﹶﺃ ﻡ ﻫ ﻢ ﺍﹾﻟﺨﺎِﻟﻘﹸﻮ ﹶﻥ * ﹶﺃ ﻡ ﺧ ﹶﻠﻘﹸﻮﺍ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﺴ ﻴ ِﻄﺮﻭ ﹶﻥ ]ﺍﻟﻄﻮﺭ ،[37-35ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻫ ﻮ ﺍﹾﻟﹶﺄﻭ ﹸﻝ ﻭﺍﻟﹾﺂ ِﺧ ﺮ ﻭﺍﻟﻈﱠﺎ ِﻫ ﺮ ﻭﺍﹾﻟﺒﺎ ِﻃ ﻦ
ﻚ ﹶﺃ ﻡ ﻫ ﻢ ﺍﹾﻟ ﻤ
ﻋِﻨ ﺪ ﻫ ﻢ ﺧﺰﺍِﺋ ﻦ ﺭﺑ
ﻭ ﻫ ﻮ ِﺑ ﹸﻜﻞﱢ ﺷ ﻲ ٍﺀ ﻋﻠِﻴ ﻢ ]ﺍﳊﺪﻳﺪ .[3
-36ﻭﻫﻮ ﺍﳌﻮﺟﻮﺩ ﺍﻟﺬﻱ ﺳﺒﻖ ﻭﺟﻮ ﺩﻩ ﻛﻞ ﻭﺟﻮﺩ ،ﻓﻜﺎﻥ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ،ﰒ ﺧﻠﻖ ﻣﺎ ﺷﺎﺀ ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ.
ﺽ ﻭﻣﺎ ﺑ ﻴﻨ ﻬﻤﺎ ]ﺍﻟﻔﺮﻗﺎﻥ ،[59ﻭ ﺧ ﹶﻠ ﻖ ﹸﻛﻞﱠ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻫ ﻮ ﺍﹾﻟﹶﺄﻭ ﹸﻝ ]ﺍﳊﺪﻳﺪ ،[3ﺧ ﹶﻠﻖ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﺵ
ﺽ ﻓِﻲ ِﺳﺘِ ﺔ ﹶﺃﻳﺎ ٍﻡ ﹸﺛﻢ ﺍ ﺳﺘﻮﻯ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌ ﺮ ِ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ
ﺷ ﻲ ٍﺀ ﹶﻓ ﹶﻘﺪ ﺭ ﻩ ﺗ ﹾﻘﺪِﻳﺮﹰﺍ ]ﺍﻟﻔﺮﻗﺎﻥ ،[2ﺧ ﹶﻠ ﻖ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﲔ * ﻭ ﺟ ﻌ ﹶﻞ
ﻚ ﺭﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﺠ ﻌﻠﹸﻮ ﹶﻥ ﹶﻟﻪ ﺃﹶﻧﺪﺍﺩﹰﺍ ﹶﺫِﻟ
ﺽ ﻓِﻲ ﻳ ﻮ ﻣ ﻴ ِﻦ ﻭﺗ
]ﺍﳊﺪﻳﺪ ،[4ﹸﻗ ﹾﻞ ﹶﺃِﺋﻨ ﹸﻜ ﻢ ﹶﻟﺘ ﹾﻜ ﹸﻔﺮﻭ ﹶﻥ ﺑِﺎﻟﱠﺬِﻱ ﺧ ﹶﻠ ﻖ ﺍﹾﻟﹶﺄ ﺭ
ﲔ * ﹸﺛﻢ ﺍ ﺳﺘﻮﻯ ِﺇﻟﹶﻰ ﺍﻟﺴﻤﺎﺀ ﻭ ِﻫ ﻲ
ﻓِﻴﻬﺎ ﺭﻭﺍ ِﺳ ﻲ ﻣِﻦ ﹶﻓ ﻮ ِﻗﻬﺎ ﻭﺑﺎ ﺭ ﻙ ﻓِﻴﻬﺎ ﻭ ﹶﻗﺪ ﺭ ﻓِﻴﻬﺎ ﹶﺃ ﹾﻗﻮﺍﺗﻬﺎ ﻓِﻲ ﹶﺃ ﺭﺑ ﻌ ِﺔ ﹶﺃﻳﺎ ٍﻡ ﺳﻮﺍﺀ ﻟﱢﻠﺴﺎِﺋ ِﻠ
ﺕ ﻓِﻲ ﻳ ﻮ ﻣ ﻴ ِﻦ ﻭﹶﺃ ﻭﺣﻰ ﻓِﻲ ﹸﻛﻞﱢ
ﲔ ﹶﻓﻘﹶﻀﺎ ﻫﻦ ﺳ ﺒ ﻊ ﺳﻤﺎﻭﺍ ٍ
ﺽ ِﺍﹾﺋِﺘﻴﺎ ﹶﻃﻮﻋﹰﺎ ﹶﺃ ﻭ ﹶﻛﺮﻫﹰﺎ ﻗﹶﺎﹶﻟﺘﺎ ﹶﺃﺗ ﻴﻨﺎ ﻃﹶﺎِﺋ ِﻌ
ﺩﺧﺎ ﹲﻥ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬﺎ ﻭِﻟ ﹾﻠﹶﺄ ﺭ ِ
ﻚ ﺗ ﹾﻘﺪِﻳ ﺮ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ﻌﻠِﻴ ِﻢ ]ﻓﺼﻠﺖ .[12-9
ﺳﻤﺎﺀ ﹶﺃ ﻣ ﺮﻫﺎ ﻭ ﺯﻳﻨﺎ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ِﺑ ﻤﺼﺎﺑِﻴﺢ ﻭ ِﺣﻔﹾﻈﹰﺎ ﹶﺫِﻟ
-37ﻓﻬﻮ ﺍﻟﻐﻨﻲ ﺑﺬﺍﺗﻪ ﻋﻦ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻫﻲ ﺍﳌﻔﺘﻘﺮﺓ ﻛﻠﻬﺎ ﺍﺑﺘﺪﺍﺀ ﻭﺩﻭﺍﻣﹰﺎ ﺇﻟﻴﻪ.
ﺨ ﹾﻠ ٍﻖ ﺟﺪِﻳ ٍﺪ *
ﺕ ِﺑ
ﺸ ﹾﺄ ﻳ ﹾﺬ ِﻫ ﺒ ﹸﻜ ﻢ ﻭﻳ ﹾﺄ ِ
ﺤﻤِﻴ ﺪ * ﺇِﻥ ﻳ
ﺱ ﺃﹶﻧﺘ ﻢ ﺍﹾﻟ ﹸﻔ ﹶﻘﺮﺍﺀ ِﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﻭﺍﻟﻠﱠ ﻪ ﻫ ﻮ ﺍﹾﻟ ﻐِﻨﻲ ﺍﹾﻟ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺢ ﺍﺑ ﻦ ﻣ ﺮﻳ ﻢ
ﻚ ﺍﹾﻟ ﻤﺴِﻴ
ﻚ ِﻣ ﻦ ﺍﻟﻠﹼ ِﻪ ﺷﻴﺌﹰﺎ ِﺇ ﹾﻥ ﹶﺃﺭﺍ ﺩ ﺃﹶﻥ ﻳ ﻬ ِﻠ
ﻚ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ ِﺑ ﻌﺰِﻳ ٍﺰ ]ﻓﺎﻃﺮ .[17-15ﹸﻗ ﹾﻞ ﹶﻓﻤﻦ ﻳ ﻤ ِﻠ
ﻭﻣﺎ ﹶﺫِﻟ
ﺽ ﺟﻤِﻴﻌﹰﺎ ]ﺍﳌﺎﺋﺪﺓ .[17
ﻭﹸﺃﻣ ﻪ ﻭﻣﻦ ﻓِﻲ ﺍ َﻷ ﺭ ِ
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ﺖ
ﺤﻲِ ﻣ ﻦ ﺍﹾﻟ ﻤﻴِ
ﺝ ﺍﹾﻟ
ﺨ ِﺮ
ﻚ ﺍﻟﺴ ﻤ ﻊ ﻭﺍ َﻷﺑﺼﺎ ﺭ ﻭﻣﻦ ﻳ
ﺽ ﹶﺃﻣﻦ ﻳ ﻤ ِﻠ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ﻣﻦ ﻳ ﺮ ﺯ ﹸﻗﻜﹸﻢ ﻣ ﻦ ﺍﻟﺴﻤﺎﺀِ ﻭﺍ َﻷ ﺭ ِ
ﺤﻖ ﹶﻓﻤﺎﺫﹶﺍ ﺑ ﻌ ﺪ
ﻼ ﺗﺘﻘﹸﻮ ﹶﻥ * ﹶﻓ ﹶﺬﻟِ ﹸﻜ ﻢ ﺍﻟﻠﹼ ﻪ ﺭﺑ ﹸﻜ ﻢ ﺍﹾﻟ
ﺴﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺍﻟﻠﹼ ﻪ ﹶﻓ ﹸﻘ ﹾﻞ ﹶﺃ ﹶﻓ ﹶ
ﺤﻲ ﻭﻣﻦ ﻳ ﺪﺑ ﺮ ﺍ َﻷ ﻣ ﺮ ﹶﻓ
ﺖ ِﻣ ﻦ ﺍﹾﻟ
ﺝ ﺍﹾﻟ ﻤﻴ
ﺨ ِﺮ
ﻭﻳ
ﺽ ﻭ ﻫ ﻮ ﻳ ﹾﻄ ِﻌ ﻢ
ﺕ ﻭﺍ َﻷ ﺭ ِ
ﺨ ﹸﺬ ﻭِﻟﻴﹰﺎ ﻓﹶﺎ ِﻃ ِﺮ ﺍﻟﺴﻤﺎ ﻭﺍ ِ
ﺼ ﺮﻓﹸﻮ ﹶﻥ ]ﻳﻮﻧﺲ .[32-31ﹶﺃ ﹶﻏ ﻴ ﺮ ﺍﻟﻠﹼ ِﻪ ﹶﺃﺗِ
ﻼ ﹸﻝ ﹶﻓﹶﺄﻧﻰ ﺗ
ﺤﻖِ ﺇﻻﱠ ﺍﻟﻀ ﹶ
ﺍﹾﻟ
ﻭ ﹶﻻ ﻳ ﹾﻄ ﻌ ﻢ ]ﺍﻷﻧﻌﺎﻡ .[14
ﻋﻘﻴﺪﺓ ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﺘﱰﻳﻪ :
-38ﻧﺜﺒﺖ ﻟﻪ ﻣﺎ ﺃﺛﺒﺘﻪ ﻟﻨﻔﺴﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ،ﻣﻦ ﺫﺍﺗﻪ ،ﻭﺻﻔﺎﺗﻪ ،ﻭﺃﲰﺎﺋﻪ ،ﻭﺃﻓﻌﺎﻟﻪ .ﻭﻧﻨﺘﻬﻲ ﻋﻨﺪ ﺫﻟﻚ ﻭﻻ ﻧﺰﻳﺪ
ﻋﻠﻴﻪ ،ﻭﻧﱰﻫﻪ ﰲ ﺫﻟﻚ ﻋﻦ ﳑﺎﺛﻠﺔ ﺃﻭ ﻣﺸﺎﺔ ﺷﻲﺀ ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ .ﻭﻧﺜﺒﺖ ﺍﻻﺳﺘﻮﺍﺀ ﻭﺍﻟﱰﻭﻝ ﻭﳓﻮﳘﺎ ،ﻭﻧﺆﻣﻦ ﲝﻘﻴﻘﺘﻬﻤﺎ
ﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﺗﻌﺎﱃ ﺑﻼ ﻛﻴﻒ ،ﻭﺑﺄﻥ ﻇﺎﻫﺮﻫﺎ ﺍﳌﺘﻌﺎﺭﻑ ﰲ ﺣﻘﻨﺎ ﻏﲑ ﻣﺮﺍﺩ.
ﻚ
ﺴ
ﺴ ﻪ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[28ﺗ ﻌ ﹶﻠ ﻢ ﻣﺎ ﻓِﻲ ﻧ ﹾﻔﺴِﻲ ﻭ ﹶﻻ ﹶﺃ ﻋ ﹶﻠ ﻢ ﻣﺎ ﻓِﻲ ﻧ ﹾﻔ ِ
ﺤﺬﱢ ﺭ ﹸﻛ ﻢ ﺍﻟﻠﹼ ﻪ ﻧ ﹾﻔ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻳ
]ﺍﳌﺎﺋﺪﺓ [116
ﻋﺸﺮﺓ ﻣﻨﻬﻢ ﺧﺒﻴﺐ ﺍﻷﻧﺼﺎﺭﻱ ،ﻓﻠﻤﺎ ﺧﺮﺟﻮﺍ ﻣﻦ ﻭﳊﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ :ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﷲ
ﺍﳊﺮﻡ ﻟﻴﻘﺘﻠﻮﻩ ﻗﺎﻝ :
ﻋﻠﻰ ﺃﻱ ﺟﻨﺐ ﻛﺎﻥ ﰲ ﺍﷲ ﻣﺼﺮﻋﻲ ﻭﻟﺴﺖ ﺃﺑﺎﱄ ﺣﲔ ﺃﻗﺘﻞ ﻣﺴﻠﻤﺎ
ﻳﺒـﺎﺭﻙ ﻋﻠﻰ ﺃﻭﺻـﺎﻝ ﺷﻠﻮ ﳑﺰﻉ ﻭﺫﻟﻚ ﰲ ﺫﺍﺕ ﺍﻹﻟﻪ ﻭﺇﻥ ﻳﺸﺄ
ﺃﺻﺤﺎﺑﻪ ﺧﱪﻫﻢ ﻳﻮﻡ ﺃﺻﻴﺒﻮﺍ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ. ﻓﻠﻤﺎ ﻗﺘﻞ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺃﺧﱪ ﺍﻟﻨﱯ
ﺴﻨﻰ ]ﺍﻹﺳﺮﺍﺀ ،[110
ﺤﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻗ ِﻞ ﺍ ﺩﻋﻮﹾﺍ ﺍﻟﻠﹼ ﻪ ﹶﺃ ِﻭ ﺍ ﺩﻋﻮﹾﺍ ﺍﻟﺮ ﺣﻤـ ﻦ ﹶﺃﻳﹰﺎ ﻣﺎ ﺗ ﺪﻋﻮﹾﺍ ﹶﻓ ﹶﻠ ﻪ ﺍ َﻷ ﺳﻤﺎﺀ ﺍﹾﻟ
ﺴﻮﻯ * ﻭﺍﻟﱠ ِﺬﻱ ﹶﻗﺪ ﺭ ﹶﻓ ﻬ ﺪﻯ * ﻭﺍﻟﱠ ِﺬﻱ
ﺴﻨﻰ ﻓﹶﺎ ﺩﻋﻮ ﻩ ِﺑﻬﺎ ]ﺍﻷﻋﺮﺍﻑ ،[180ﺍﻟﱠ ِﺬﻱ ﺧ ﹶﻠ ﻖ ﹶﻓ
ﺤ ﻭِﻟﻠﹼ ِﻪ ﺍ َﻷ ﺳﻤﺎﺀ ﺍﹾﻟ
ﺠ ﻌ ﹶﻠ ﻪ ﹸﻏﹶﺜﺎ ًﺀ ﹶﺃ ﺣ ﻮﻯ ]ﺍﻷﻋﻠﻰ ،[5-2ﹶﻓﻌﺎ ﹲﻝ ﻟﱢﻤﺎ ﻳﺮِﻳ ﺪ ]ﺍﻟﱪﻭﺝ ،[16ﻭﻳ ﻌﺒﺪﻭ ﹶﻥ ﻣِﻦ ﺩﻭ ِﻥ
ﺝ ﺍﹾﻟ ﻤ ﺮ ﻋﻰ * ﹶﻓ
ﹶﺃ ﺧ ﺮ
ﻀ ِﺮﺑﻮﹾﺍ ِﻟﻠﹼ ِﻪ ﺍ َﻷ ﻣﺜﹶﺎ ﹶﻝ ِﺇﻥﱠ ﺍﻟﻠﹼ ﻪ ﻳ ﻌ ﹶﻠ ﻢ
ﻼ ﺗ
ﺴﺘﻄِﻴﻌﻮ ﹶﻥ * ﹶﻓ ﹶ
ﺽ ﺷﻴﺌﹰﺎ ﻭ ﹶﻻ ﻳ
ﺕ ﻭﺍ َﻷ ﺭ ِ
ﻚ ﹶﻟ ﻬ ﻢ ِﺭﺯﻗﹰﺎ ﻣ ﻦ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﺍﻟﻠﹼ ِﻪ ﻣﺎ ﹶﻻ ﻳ ﻤ ِﻠ
ﺤﺸﺎﺀ ﻭﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ ﻣﺎ ﹶﻻ ﺗ ﻌ ﹶﻠﻤﻮ ﹶﻥ ِﺇﻧ ﻤﺎ
ﻭﺃﹶﻧﺘ ﻢ ﹶﻻ ﺗ ﻌ ﹶﻠﻤﻮ ﹶﻥ ]ﺍﻟﻨﺤﻞ ِ ،[74-73ﺇﻧﻤﺎ ﻳ ﹾﺄ ﻣ ﺮ ﹸﻛ ﻢ ﺑِﺎﻟﺴﻮ ِﺀ ﻭﺍﹾﻟ ﹶﻔ
ﺲ ﹶﻛ ِﻤ ﹾﺜ ِﻠ ِﻪ ﺷ ﻲ ٌﺀ ﻭ ﻫ ﻮ ﺍﻟﺴﻤِﻴ ﻊ
ﺤﺸﺎﺀ ﻭﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ ﻣﺎ ﹶﻻ ﺗ ﻌ ﹶﻠﻤﻮ ﹶﻥ ]ﺍﻟﺒﻘﺮﺓ ،[196ﹶﻟ ﻴ
ﻳ ﹾﺄ ﻣ ﺮ ﹸﻛ ﻢ ﺑِﺎﻟﺴﻮ ِﺀ ﻭﺍﹾﻟ ﹶﻔ
ﲑ ]ﺍﻟﺸﻮﺭﻯ .[11
ﺼﺍﻟﺒ ِ
-39ﻭﻻ ﲢﻴﻂ ﺍﻟﻌﻘﻮﻝ ﺑﺬﺍﺗﻪ ﻭﻻ ﺑﺼﻔﺎﺗﻪ ﻭﻻ ﺑﺄﲰﺎﺋﻪ.
:ﻻ ﺃﺣﺼﻲ ﺛﻨﺎﺀﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﹶﻻ ﻳﺤِﻴ ﹸﻄﻮ ﹶﻥ ِﺑ ﺸ ﻲ ٍﺀ ﻣ ﻦ ِﻋ ﹾﻠ ِﻤ ِﻪ ِﺇﻻﱠ ِﺑﻤﺎ ﺷﺎﺀ ]ﺍﻟﺒﻘﺮﺓ ،[255ﻭﻟﻘﻮﻟﻪ
ﻋﻠﻴﻚ ﺃﻧﺖ ﻛﻤﺎ ﺃﺛﻨﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﳘﺎ ،ﻭﻟﻘﻮﻟﻪ ﰲ ﺩﻋﺎﺀ ﺍﻟﻜﺮﺏ :
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ﺍﷲ ﺇﱐ ﻋﺒﺪﻙ ﻭﺍﺑﻦ ﻋﺒﺪﻙ ﻭﺍﺑﻦ ﺃﻣﺘﻚ ،ﻧﺎﺻﻴﱵ ﺑﻴﺪﻙ ﻣﺎﺽ ﰲ ﺣﻜﻤﻚ ﻋﺪﻝ ﰲ ﻗﻀﺎﺅﻙ ،ﺃﺳﺄﻟﻚ ﺑﻜﻞ ﺍﺳﻢ ﻫﻮ
ﻟﻚ ﲰﻴﺖ ﺑﻪ ﻧﻔﺴﻚ ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﰲ ﻛﺘﺎﺑﻚ ﺃﻭ ﻋﻠﻤﺘﻪ ﺃﺣﺪﺍ ﻣﻦ ﺧﻠﻘﻚ ﺃﻭ ﺍﺳﺘﺄﺛﺮﺕ ﺑﻪ ﰲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻋﻨﺪﻙ ﺃﻥ ﲡﻌﻞ
ﺍﻟﻘﺮﺁﻥ ﺭﺑﻴﻊ ﻗﻠﱯ ﻭﻧﻮﺭ ﺻﺪﺭﻱ ﻭﺟﻼﺀ ﺣﺰﱐ ﻭﺫﻫﺎﺏ ﳘﻲ ﻭﻏﻤﻲ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ )ﻣﻦ ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ(.
-40ﻓﻤﻦ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ :ﺍﳊﻴﺎﺓ.
ﺤﻲ
ﺖ ﺍﹾﻟ ﻮﺟﻮ ﻩ ِﻟ ﹾﻠ
ﺤﻲ ﺍﹾﻟ ﹶﻘﻴﻮ ﻡ ]ﺍﻟﺒﻘﺮﺓ ،[255ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﻋﻨ ِ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺍﻟﻠﹼﻪ ﹶﻻ ِﺇﻟﹶـ ﻪ ِﺇﻻﱠ ﻫ ﻮ ﺍﹾﻟ
ﺕ ]ﺍﻟﻔﺮﻗﺎﻥ .[58
ﺤﻲ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻤﻮ
ﺍﹾﻟ ﹶﻘﻴﻮ ِﻡ ]ﻃﻪ ،[111ﻭﺗ ﻮﻛﱠ ﹾﻞ ﻋﻠﹶﻰ ﺍﹾﻟ
-41ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﳚﺎﺩ ﻛﻞ ﳑﻜﻦ ﻭﺇﻋﺪﺍﻣﻪ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻥﱠ ﺍﻟﻠﹼ ﻪ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻲ ٍﺀ ﹶﻗﺪِﻳ ﺮ ]ﺍﻟﺒﻘﺮﺓ ،[109ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ﻪ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻲ ٍﺀ ﻣ ﹾﻘﺘﺪِﺭﹰﺍ
ﺽ ِﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻋﻠِﻴﻤﹰﺎ ﹶﻗﺪِﻳﺮﹰﺍ
ﺕ ﻭﻟﹶﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﺠ ﺰ ﻩ ﻣِﻦ ﺷ ﻲ ٍﺀ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍ ِ
]ﺍﻟﻜﻬﻒ ،[45ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ﻪ ِﻟﻴ ﻌ ِ
]ﻓﺎﻃﺮ .[44
-42ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ :ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﺍﳌﻄﻠﻘﺔ ﰲ ﲨﻴﻊ ﺍﳌﻤﻜﻨﺎﺕ ﻓﻴﺨﺼﺺ ﻣﺎ ﺷﺎﺀ ﲟﺎ ﺷﺎﺀ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﻌﺎ ﹲﻝ ﻟﱢﻤﺎ ﻳﺮِﻳ ﺪ ]ﺍﻟﱪﻭﺝ ،[16ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﺗﺸﺎﺅﻭ ﹶﻥ ِﺇﻟﱠﺎ ﺃﹶﻥ ﻳﺸﺎ َﺀ ﺍﻟﻠﱠ ﻪ ]ﺍﻹﻧﺴﺎﻥ .[30
-43ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ :ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺗﻨﻜﺸﻒ ﻟﻪ ﲨﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ،ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﳉﺎﺋﺰﺍﺕ ﻭﺍﳌﺴﺘﺤﻴﻼﺕ،
ﻓﻴﻌﻠﻤﻬﺎ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﺎﻻﺕ ﻭﺗﺴﺘﻮﻱ ﻋﻨﺪﻩ ﺍﳉﻠﻴﺎﺕ ﻭﺍﳋﻔﻴﺎﺕ.
ﲑ
ﺨِﺒ
ﻒ ﺍﹾﻟ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠ ﻪ ِﺑ ﹸﻜﻞﱢ ﺷ ﻲ ٍﺀ ﻋﻠِﻴﻤﹰﺎ ]ﺍﻷﺣﺰﺍﺏ ،[40ﹶﺃﻟﹶﺎ ﻳ ﻌ ﹶﻠ ﻢ ﻣ ﻦ ﺧ ﹶﻠ ﻖ ﻭ ﻫ ﻮ ﺍﻟﻠﱠﻄِﻴ
ﺽ ﻭ ﹶﻻ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ
ﺨﻔﹶﻰ ﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ ﻣِﻦ ﺷ ﻲ ٍﺀ ﻓﹶﻲ ﺍ َﻷ ﺭ ِ
ﺨﻔِﻲ ﻭﻣﺎ ﻧ ﻌ ِﻠ ﻦ ﻭﻣﺎ ﻳ
ﻚ ﺗ ﻌ ﹶﻠ ﻢ ﻣﺎ ﻧ
]ﺍﳌﻠﻚ ،[14ﺭﺑﻨﺎ ِﺇﻧ
]ﺇﺑﺮﺍﻫﻴﻢ .[38
-44ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ :ﺍﻟﺴﻤﻊ ﺍﻟﺬﻱ ﺗﻨﻜﺸﻒ ﺑﻪ ﲨﻴﻊ ﺍﳌﺴﻤﻮﻋﺎﺕ.
-45ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ ﺍﻟﺒﺼﺮ ﺗﻨﻜﺸﻒ ﺑﻪ ﲨﻴﻊ ﺍﳌﺒﺼﺮﺍﺕ.
ﻚ ﻓِﻲ ﺯ ﻭ ِﺟﻬﺎ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﹼ ﻪ ﺳﻤِﻴﻌﹰﺎ ﺑﺼِﲑﹰﺍ ]ﺍﻟﻨﺴﺎﺀ ،[134ﹶﻗ ﺪ ﺳ ِﻤ ﻊ ﺍﻟﻠﱠﻪ ﹶﻗ ﻮ ﹶﻝ ﺍﻟﱠﺘِﻲ ﺗﺠﺎ ِﺩﹸﻟ
ﺸﺘﻜِﻲ ِﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ]ﺍﺎﺩﻟﺔ .[1
ﻭﺗ
ﻭﳊﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ » :ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ﰲ ﺳﻔﺮ ﻓﻜﻨﺎ ﺇﺫﺍ ﻋﻠﻮﻧﺎ ﻛﱪﻧﺎ ﻓﻘﺎﻝ :
ﺍﺭﺑﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻓﺈﻧﻜﻢ ﻻ ﺗﺪﻋﻮﻥ ﺃﺻﻢ ﻭﻻ ﻏﺎﺋﺒﺎ ﺗﺪﻋﻮﻥ ﲰﻴﻌﺎ ﺑﺼﲑﺍ ﻗﺮﻳﺒﺎ « ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.
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-46ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ :ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﹶﻛﻠﱠ ﻢ ﺍﻟﻠﹼ ﻪ ﻣﻮﺳﻰ ﺗ ﹾﻜﻠِﻴﻤﹰﺎ ] ﺍﻟﻨﺴﺎﺀ [164
-47ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪ ﰲ ﺫﺍﺗﻪ ،ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ :
ﻓﻼ ﺛﺎﱐ ﻟﻪ ،ﻭﻻ ﻧﻈﲑ ﻟﻪ ،ﻭﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺫﺍﺗﻪ.
ﻭﻻ ﺛﺎﱐ ﻟﻪ ،ﻭﻻ ﻧﻈﲑ ﻟﻪ ،ﻭﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺃﲰﺎﺋﻪ.
ﻭﻻ ﺛﺎﱐ ﻟﻪ ،ﻭﻻ ﻧﻈﲑ ﻟﻪ ،ﻭﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺻﻔﺎﺗﻪ.
ﻭﻻ ﺛﺎﱐ ﻟﻪ ،ﻭﻻ ﻧﻈﲑ ﻟﻪ ،ﻭﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺃﻓﻌﺎﻟﻪ.
ﺼﻔﹸﻮ ﹶﻥ ]ﺍﻷﻧﺒﻴﺎﺀ ،[22
ﺵ ﻋﻤﺎ ﻳ ِ
ﺴ ﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﺭﺏ ﺍﹾﻟ ﻌ ﺮ ِ
ﺴ ﺪﺗﺎ ﹶﻓ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻬﻤﺎ ﺁِﻟ ﻬ ﹲﺔ ِﺇﻟﱠﺎ ﺍﻟﻠﱠ ﻪ ﹶﻟ ﹶﻔ
ﺾ ﺳ ﺒﺤﺎ ﹶﻥ ﺍﻟﻠﱠ ِﻪ ﻋﻤﺎ
ﺐ ﹸﻛ ﱡﻞ ِﺇﹶﻟ ٍﻪ ِﺑﻤﺎ ﺧ ﹶﻠ ﻖ ﻭﹶﻟ ﻌﻠﹶﺎ ﺑ ﻌﻀ ﻬ ﻢ ﻋﻠﹶﻰ ﺑ ﻌ ٍ
ﺨ ﹶﺬ ﺍﻟﻠﱠ ﻪ ﻣِﻦ ﻭﹶﻟ ٍﺪ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﻣﻌ ﻪ ِﻣ ﻦ ِﺇﹶﻟ ٍﻪ ﺇِﺫﹰﺍ ﻟﱠ ﹶﺬ ﻫ
ﻣﺎ ﺍﺗ
ﺼﻔﹸﻮ ﹶﻥ ]ﺍﳌﺆﻣﻨﻮﻥ .[91ﻫ ﹾﻞ ِﻣ ﻦ ﺧﺎِﻟ ٍﻖ ﹶﻏ ﻴ ﺮ ﺍﻟﻠﱠ ِﻪ ]ﻓﺎﻃﺮ ،[3ﻫ ﹾﻞ ﺗ ﻌ ﹶﻠ ﻢ ﹶﻟ ﻪ ﺳ ِﻤﻴﹰﺎ ]ﻣﺮﱘ ،[65
ﻳ ِ
ﺲ ﹶﻛ ِﻤ ﹾﺜ ِﻠ ِﻪ ﺷ ﻲ ٌﺀ ]ﺍﻟﺸﻮﺭﻯ [11ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﻟﻠﱠ ﻪ ﹶﺃ ﺣ ﺪ * ﺍﻟﻠﱠ ﻪ ﺍﻟﺼ ﻤ ﺪ * ﹶﻟ ﻢ ﻳ ِﻠ ﺪ ﻭﹶﻟ ﻢ ﻳﻮﹶﻟ ﺪ * ﻭﹶﻟ ﻢ ﻳﻜﹸﻦ ﻟﱠ ﻪ
ﹶﻟ ﻴ
ﹸﻛﻔﹸﻮﹰﺍ ﹶﺃ ﺣ ﺪ ]ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ[.
ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻌﻤﻠﻲ :
-48ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺍﻋﺘﻘﺎﺩ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ،ﻭﺇﻓﺮﺍﺩﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻌﻠﻤﻲ ،ﻭﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻌﻤﻠﻲ،
ﻭﻻ ﻳﻜﻮﻥ ﺍﳌﺴﻠﻢ ﻣﺴﻠﻤﺎ ﺇﻻ ﻤﺎ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻗ ﹾﻞ ﻫ ﻮ ﺍﻟﻠﱠ ﻪ ﹶﺃ ﺣ ﺪ * ﺍﻟﻠﱠ ﻪ ﺍﻟﺼ ﻤ ﺪ * ﹶﻟ ﻢ ﻳ ِﻠ ﺪ ﻭﹶﻟ ﻢ ﻳﻮﹶﻟ ﺪ * ﻭﹶﻟ ﻢ ﻳﻜﹸﻦ ﻟﱠ ﻪ ﹸﻛﻔﹸﻮﹰﺍ ﹶﺃ ﺣ ﺪ
]ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ[ ،ﹸﻗ ﹾﻞ ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﹾﻟﻜﹶﺎ ِﻓﺮﻭ ﹶﻥ * ﻟﹶﺎ ﹶﺃ ﻋﺒ ﺪ ﻣﺎ ﺗ ﻌﺒ ﺪﻭ ﹶﻥ * ﻭﻟﹶﺎ ﺃﹶﻧﺘ ﻢ ﻋﺎِﺑﺪﻭ ﹶﻥ ﻣﺎ ﹶﺃ ﻋﺒ ﺪ * ﻭﻟﹶﺎ ﹶﺃﻧﺎ ﻋﺎِﺑ ﺪ ﻣﺎ
ﻋﺒﺪﺗ ﻢ * ﻭﻟﹶﺎ ﺃﹶﻧﺘ ﻢ ﻋﺎِﺑﺪﻭ ﹶﻥ ﻣﺎ ﹶﺃ ﻋﺒ ﺪ * ﹶﻟ ﹸﻜ ﻢ ﺩِﻳﻨ ﹸﻜ ﻢ ﻭِﻟ ﻲ ﺩِﻳ ِﻦ ]ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ[.
-49ﻭﻣﻦ ﺗﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ :ﺗﻮﺣﻴﺪﻩ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ،ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻻ ﺧﺎﻟﻖ ﻏﲑﻩ ﻭﻻ ﻣﺪﺑﺮ ﻟﻠﻜﻮﻥ ﻭﻻ ﻣﺘﺼﺮﻑ
ﻓﻴﻪ ﺳﻮﺍﻩ.
ﺨ ﹾﻠ ﻖ ﻭﺍ َﻷ ﻣ ﺮ ]ﺍﻷﻋﺮﺍﻑ ،[54ﻳ ﺪﺑ ﺮ ﺍﹾﻟﹶﺄ ﻣ ﺮ ِﻣ ﻦ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻫ ﹾﻞ ِﻣ ﻦ ﺧﺎِﻟ ٍﻖ ﹶﻏ ﻴ ﺮ ﺍﻟﻠﱠ ِﻪ ]ﻓﺎﻃﺮ ،[3ﹶﻻ ﹶﻟ ﻪ ﺍﹾﻟ
ﺽ ]ﺍﻟﺴﺠﺪﺓ .[5
ﺍﻟﺴﻤﺎ ِﺀ ِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻭﻟﻘﻮﻟﻪ :ﻻ ﻣﺎﻧﻊ ﳌﺎ ﺃﻋﻄﻴﺖ ﻭﻻ ﻣﻌﻄﻲ ﳌﺎ ﻣﻨﻌﺖ ،ﻭﻻ ﻳﻨﻔﻊ ﺫﺍ ﺍﳉﺪ ﻣﻨﻚ ﺍﳉﺪ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ.
-50ﻭﻣﻦ ﺗﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ ﺗﻮﺣﻴﺪﻩ ﰲ ﺃﻟﻮﻫﻴﺘﻪ ،ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ ﻭﺍﻟﻘﺼﺪ
ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻛﻠﻬﺎ ﺇﻟﻴﻪ.
21
www.binbdis.net א
א
ﺽ
ﺕ ﻭﺍ َﻷ ﺭ
ﺖ ﻭ ﺟ ِﻬ ﻲ ِﻟﻠﱠﺬِﻱ ﹶﻓ ﹶﻄ ﺮ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﹶﺃﻧﺎ ﻓﹶﺎ ﻋﺒﺪﻭ ِﻥ ]ﺍﻷﻧﺒﻴﺎﺀ ِ ،[25ﺇﻧﻲ ﻭﺟ ﻬ
ﲔ * ﹶﻻ
ﻱ ﻭ ﻣﻤﺎﺗِﻲ ِﻟﻠﹼ ِﻪ ﺭﺏ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ﺤﻴﺎ
ﺴﻜِﻲ ﻭ ﻣ
ﻼﺗِﻲ ﻭﻧ
ﺻﹶ
ﲔ ]ﺍﻷﻧﻌﺎﻡ ،[79ﹸﻗ ﹾﻞ ِﺇﻥﱠ
ﺸ ِﺮ ِﻛ
ﺣﻨِﻴﻔﹰﺎ ﻭﻣﺎ ﹶﺃﻧ ﹾﺎ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﲔ ]ﺍﻷﻧﻌﺎﻡ .[163-162
ﺴ ِﻠ ِﻤ
ﺕ ﻭﹶﺃﻧ ﹾﺎ ﹶﺃﻭ ﹸﻝ ﺍﹾﻟ ﻤ
ﻚ ﹸﺃ ِﻣ ﺮ
ﻚ ﹶﻟ ﻪ ﻭِﺑ ﹶﺬِﻟ
ﺷﺮِﻳ
:ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ ،ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑﻩ. ﻭﻟﻘﻮﻟﻪ
-51ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﺗﻌﺎﱃ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ﺗﺴﺘﻠﺰﻡ ﻭﺣﺪﺍﻧﻴﺘﻪ ﺗﻌﺎﱃ ﰲ ﺃﻟﻮﻫﻴﺘﻪ ﻓﺎﳌﻨﻔﺮﺩ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻟﻌﻄﺎﺀ ﻭﺍﳌﻨﻊ ،ﻭﺩﻓﻊ
ﺍﻟﻀﺮ ،ﻭﺟﻠﺐ ﺍﻟﻨﻔﻊ ﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻔﺮﺩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﻫﻲ ﻏﺎﻳﺔ ﺍﳋﻀﻮﻉ ﻭﺍﻟﺬﻝ ﻣﻊ ﺍﻟﻔﻘﺮ ﻭﺍﳊﺎﺟﺔ ﻟﻠﻌﺰﻳﺰ ﺍﻟﻐﲏ
ﺍﻟﻘﺎﺩﺭ ﺍﳌﻨﻌﻢ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍ ﻋﺒﺪﻭﹾﺍ ﺭﺑ ﹸﻜ ﻢ ﺍﻟﱠﺬِﻱ ﺧ ﹶﻠ ﹶﻘ ﹸﻜ ﻢ ﻭﺍﻟﱠﺬِﻳ ﻦ ﻣِﻦ ﹶﻗ ﺒ ِﻠ ﹸﻜ ﻢ ﹶﻟ ﻌﻠﱠ ﹸﻜ ﻢ ﺗﺘﻘﹸﻮ ﹶﻥ * ﺍﻟﱠﺬِﻱ ﺟ ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ﻢ
ﺠ ﻌﻠﹸﻮﹾﺍ ِﻟﻠﹼ ِﻪ ﺃﹶﻧﺪﺍﺩﹰﺍ ﻭﺃﹶﻧﺘ ﻢ
ﻼ ﺗ
ﺕ ِﺭﺯﻗﹰﺎ ﻟﱠ ﹸﻜ ﻢ ﹶﻓ ﹶ
ﺽ ِﻓﺮﺍﺷﹰﺎ ﻭﺍﻟﺴﻤﺎﺀ ِﺑﻨﺎﺀ ﻭﺃﹶﻧ ﺰ ﹶﻝ ِﻣ ﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻣﺎ ًﺀ ﹶﻓﹶﺄ ﺧ ﺮﺝِ ﺑ ِﻪ ِﻣ ﻦ ﺍﻟﺜﱠ ﻤﺮﺍ ِ
ﺍ َﻷ ﺭ
ﺗ ﻌ ﹶﻠﻤﻮ ﹶﻥ ]ﺍﻟﺒﻘﺮﺓ .[22-21
ﺕ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ * ﹶﺃﻣ ﻦ ﺧ ﹶﻠ ﻖ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﺻ ﹶﻄﻔﹶﻰ ﺁﻟﻠﱠ ﻪ ﺧ ﻴ ﺮ ﹶﺃﻣﺎ ﻳ
ﺤ ﻤ ﺪ ِﻟﻠﱠ ِﻪ ﻭ ﺳﻠﹶﺎ ﻡ ﻋﻠﹶﻰ ِﻋﺒﺎ ِﺩ ِﻩ ﺍﻟﱠﺬِﻳ ﻦ ﺍ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻗ ِﻞ ﺍﻟﹾ
ﺠ ﺮﻫﺎ ﺃﹶِﺇﹶﻟ ﻪ ﻣ ﻊ ﺍﻟﻠﱠ ِﻪ ﺑ ﹾﻞ ﻫ ﻢ
ﺠ ٍﺔ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﺃﹶﻥ ﺗﻨِﺒﺘﻮﺍ ﺷ
ﺕ ﺑ ﻬ
ﺽ ﻭﺃﹶﻧ ﺰ ﹶﻝ ﹶﻟﻜﹸﻢ ﻣﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻣﺎﺀ ﹶﻓﺄﹶﻧﺒ ﺘﻨﺎ ِﺑ ِﻪ ﺣﺪﺍِﺋ ﻖ ﺫﹶﺍ
ﻭﺍﹾﻟﹶﺄ ﺭ
ﺤ ﺮﻳ ِﻦ ﺣﺎﺟِﺰﹰﺍ ﹶﺃِﺇﹶﻟ ﻪ ﻣ ﻊ
ﺽ ﹶﻗﺮﺍﺭﹰﺍ ﻭ ﺟ ﻌ ﹶﻞ ِﺧﻠﹶﺎﹶﻟﻬﺎ ﹶﺃ ﻧﻬﺎﺭﹰﺍ ﻭ ﺟ ﻌ ﹶﻞ ﹶﻟﻬﺎ ﺭﻭﺍ ِﺳ ﻲ ﻭ ﺟ ﻌ ﹶﻞ ﺑ ﻴ ﻦ ﺍ ﹾﻟﺒ
ﹶﻗ ﻮ ﻡ ﻳ ﻌ ِﺪﻟﹸﻮ ﹶﻥ * ﹶﺃﻣﻦ ﺟ ﻌ ﹶﻞ ﺍﹾﻟﹶﺄ ﺭ
ﺽ ﹶﺃِﺇﹶﻟ ﻪ ﻣ ﻊ ﺍﻟﻠﱠ ِﻪ
ﺠ ﻌ ﹸﻠ ﹸﻜ ﻢ ﺧ ﹶﻠﻔﹶﺎﺀ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻒ ﺍﻟﺴﻮ َﺀ ﻭﻳ
ﺸ
ﻀ ﹶﻄﺮِ ﺇﺫﹶﺍ ﺩﻋﺎ ﻩ ﻭﻳ ﹾﻜ ِ
ﺐ ﺍﹾﻟ ﻤ
ﺍﻟﻠﱠ ِﻪ ﺑ ﹾﻞ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﻟﹶﺎ ﻳ ﻌ ﹶﻠﻤﻮ ﹶﻥ * ﹶﺃﻣﻦ ﻳﺠِﻴ
ﻱ ﺭ ﺣ ﻤِﺘ ِﻪ ﹶﺃِﺇﹶﻟ ﻪ ﻣ ﻊ ﺍﻟﻠﱠ ِﻪ
ﺡ ﺑﺸﺮﹰﺍ ﺑ ﻴ ﻦ ﻳ ﺪ
ﺤ ِﺮ ﻭﻣﻦ ﻳ ﺮ ِﺳ ﹸﻞ ﺍﻟﺮﻳﺎ
ﺕ ﺍﹾﻟﺒﺮ ﻭﺍﹾﻟﺒ
ﻼ ﻣﺎ ﺗ ﹶﺬﻛﱠﺮﻭ ﹶﻥ * ﹶﺃﻣﻦ ﻳ ﻬﺪِﻳ ﹸﻜ ﻢ ﻓِﻲ ﹸﻇ ﹸﻠﻤﺎ ِ
ﹶﻗﻠِﻴ ﹰ
ﺽ ﹶﺃِﺇﹶﻟ ﻪ ﻣ ﻊ ﺍﻟﻠﱠ ِﻪ ﹸﻗ ﹾﻞ ﻫﺎﺗﻮﺍ
ﺨ ﹾﻠ ﻖ ﹸﺛﻢ ﻳﻌِﻴ ﺪ ﻩ ﻭﻣﻦ ﻳ ﺮ ﺯ ﹸﻗﻜﹸﻢ ﻣ ﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻭﺍﹾﻟﹶﺄ ﺭ ِ
ﺸ ِﺮﻛﹸﻮ ﹶﻥ * ﹶﺃﻣﻦ ﻳ ﺒ ﺪﹸﺃ ﺍﹾﻟ
ﺗﻌﺎﻟﹶﻰ ﺍﻟﻠﱠ ﻪ ﻋﻤﺎ ﻳ
ﲔ ]ﺍﻟﻨﻤﻞ .[64-59
ﺑ ﺮﻫﺎﻧ ﹸﻜ ﻢ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺻﺎ ِﺩ ِﻗ
-52ﻭﻣﻦ ﺗﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ :ﺗﻮﺣﻴﺪﻩ ﰲ ﺷﺮﻋﻪ ،ﻓﻼ ﺣﺎﻛﻢ ﻭﻻ ﳏﻠﻞ ﻭﻻ ﳏﺮﻡ ﺳﻮﺍﻩ.
ﺤ ﹾﻜ ﻢ ِﺇﻻﱠ ِﻟﻠﹼ ِﻪ ]ﺍﻷﻧﻌﺎﻡ ،[ 57ﻭ ﹶﻻ ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ِﻟﻤﺎ
ﺨ ﹾﻠ ﻖ ﻭﺍ َﻷ ﻣ ﺮ ]ﺍﻷﻋﺮﺍﻑ ِ ،[ 54ﺇ ِﻥ ﺍﹾﻟ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﺃ ﹶﻻ ﹶﻟ ﻪ ﺍﹾﻟ
ﺏ ]ﺍﻟﻨﺤﻞ .[116
ﻼ ﹲﻝ ﻭﻫـﺬﹶﺍ ﺣﺮﺍ ﻡ ﻟﱢﺘ ﹾﻔﺘﺮﻭﹾﺍ ﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ ﺍﹾﻟ ﹶﻜ ِﺬ
ﺏ ﻫـﺬﹶﺍ ﺣ ﹶ
ﺴﻨﺘ ﹸﻜ ﻢ ﺍﹾﻟ ﹶﻜ ِﺬ
ﻒ ﹶﺃﹾﻟ ِ
ﺼ
ﺗ ِ
ﺤﺐ ﺍﹾﻟ ﻤ ﻌﺘﺪِﻳ ﻦ
ﺕ ﻣﺎ ﹶﺃ ﺣﻞﱠ ﺍﻟﻠﹼ ﻪ ﹶﻟ ﹸﻜ ﻢ ﻭ ﹶﻻ ﺗ ﻌﺘﺪﻭﹾﺍ ِﺇﻥﱠ ﺍﻟﻠﹼ ﻪ ﹶﻻ ﻳ ِ
ﺤﺮﻣﻮﹾﺍ ﹶﻃﻴﺒﺎ ِ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹶﻻ ﺗ
]ﺍﳌﺎﺋﺪﺓ .[87
ﺿﻠﱡﻮﹾﺍ ﻭﻣﺎ
ﺴ ﺮ ﺍﻟﱠﺬِﻳ ﻦ ﹶﻗﺘﻠﹸﻮﹾﺍ ﹶﺃ ﻭ ﹶﻻ ﺩ ﻫ ﻢ ﺳﻔﹶﻬﹰﺎ ِﺑ ﻐ ﻴ ِﺮ ِﻋ ﹾﻠ ٍﻢ ﻭ ﺣﺮﻣﻮﹾﺍ ﻣﺎ ﺭ ﺯ ﹶﻗ ﻬ ﻢ ﺍﻟﻠﹼ ﻪ ﺍ ﹾﻓِﺘﺮﺍﺀ ﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ ﹶﻗ ﺪ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻗ ﺪ ﺧ ِ
ﻛﹶﺎﻧﻮﹾﺍ ﻣ ﻬﺘﺪِﻳ ﻦ ]ﺍﻷﻧﻌﺎﻡ ،[140ﹶﺃ ﻡ ﹶﻟ ﻬ ﻢ ﺷ ﺮﻛﹶﺎﺀ ﺷ ﺮﻋﻮﺍ ﹶﻟﻬﻢ ﻣ ﻦ ﺍﻟﺪﻳ ِﻦ ﻣﺎ ﹶﻟ ﻢ ﻳ ﹾﺄﺫﹶﻥ ِﺑ ِﻪ ﺍﻟﻠﱠ ﻪ ]ﺍﻟﺸﻮﺭﻯ ،[21
ﺤ ﹾﻜ ﻤ ﻪ ِﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﺫِﻟ ﹸﻜ ﻢ ﺍﻟﻠﱠ ﻪ ]ﺍﻟﺸﻮﺭﻯ.[10
ﻭﻣﺎ ﺍ ﺧﺘ ﹶﻠ ﹾﻔﺘ ﻢ ﻓِﻴ ِﻪ ﻣِﻦ ﺷ ﻲ ٍﺀ ﹶﻓ
ﻚ ﺧ ﻴ ﺮ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﺈِﻥ ﺗﻨﺎ ﺯ ﻋﺘ ﻢ ﻓِﻲ ﺷ ﻲ ٍﺀ ﹶﻓ ﺮﺩﻭ ﻩ ِﺇﻟﹶﻰ ﺍﻟﻠﹼ ِﻪ ﻭﺍﻟﺮﺳﻮ ِﻝ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺗ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﻠﹼ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﺫِﻟ
ﻼ ]ﺍﻟﻨﺴﺎﺀ .[59
ﺴ ﻦ ﺗ ﹾﺄﻭِﻳ ﹰ
ﻭﹶﺃ ﺣ
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-53ﻭﻣﻦ ﺗﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ ﰲ ﺭﺑﻮﺑﻴﺘﻪ :
ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﻌﺒﺪ ﻻ ﳜﻠﻖ ﺃﻓﻌﺎﻝ ﻧﻔﺴﻪ ،ﻓﻬﻮ ﻛﻤﺎ ﱂ ﳜﻠﻖ ﺫﺍﺗﻪ ﻭﱂ ﳜﻠﻖ ﺻﻔﺎﺕ ﺫﺍﺗﻪ ،ﻛﺬﻟﻚ ﱂ ﳜﻠﻖ ﺃﻓﻌﺎﻟﻪ ،ﻓﻬﻮ ﻛﻠﻪ
ﳐﻠﻮﻕ ﷲ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ،ﻏﲑ ﺃﻧﻪ ﻟﻪ ﻣﺒﺎﺷﺮﺓ ﻷﻓﻌﺎﹸﻟﻪ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻓﺒﺬﻟﻚ ﻛﺎﻧﺖ ﺃﻋﻤﺎ ﹰﻻ ﻟﻪ ﻭﻛﺎﻥ ﻣﺴﺆﻭﻻ ﻋﻨﻬﺎ،
ﻭﳎﺎﺯﻯ ﻋﻠﻴﻬﺎ ﻭﺗﻠﻚ ﺍﳌﺒﺎﺷﺮﺓ ﻫﻲ ﻛﺴﺒﻪ ﻭﺍﻛﺘﺴﺎﺑﻪ.
ﻼ ﻭﻛﺎﺳﺒﹰﺎ ﻭﻣﻜﺘﺴﺒﹰﺎ ﻭﻻ ﻳﺴﻤﻰ ﺧﺎﻟﻘﺎ ً.
ﻓﻴﺴﻤﻰ ﺍﻟﻌﺒﺪ ﻋﺎﻣ ﹰ
ﺖ ]ﺍﻟﺒﻘﺮﺓ [286
ﺴﺒ
ﺖ ﻭ ﻋ ﹶﻠ ﻴﻬﺎ ﻣﺎ ﺍ ﹾﻛﺘ
ﺴﺒ
ﻟﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻫ ﹾﻞ ِﻣ ﻦ ﺧﺎِﻟ ٍﻖ ﹶﻏ ﻴ ﺮ ﺍﻟﻠﱠ ِﻪ ]ﻓﺎﻃﺮ ،[3ﹶﻟﻬﺎ ﻣﺎ ﹶﻛ
ﺱ ﹶﺃ ﺷﺘﺎﺗﹰﺎ ﻟﱢﻴ ﺮﻭﺍ ﹶﺃ ﻋﻤﺎﹶﻟ ﻬ ﻢ * ﹶﻓﻤﻦ ﻳ ﻌ ﻤ ﹾﻞ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭٍ ﺓ ﺧﻴﺮﹰﺍ ﻳ ﺮ ﻩ ]ﺍﻟﺰﻟﺰﻟﺔ .[7-6
ﺼ ﺪ ﺭ ﺍﻟﻨﺎ
ﻳ ﻮ ﻣِﺌ ٍﺬ ﻳ
-54ﻭﻣﻦ ﺗﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ ﰲ ﺭﺑﻮﺑﻴﺘﻪ :
ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﻌﺒﺪ ﻻ ﳜﺮﺝ ﰲ ﲨﻴﻊ ﺗﺼﺮﻓﺎﺗﻪ ﻋﻦ ﻣﺸﻴﺌﺔ ﺍﷲ ﻏﲑ ﺃﻧﻪ ﻟﻪ ﺍﺧﺘﻴﺎﺭﹰﺍ ﳚﺪﻩ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﻧﻔﺴﻪ ،ﻭﻣﺸﻴﺌﺔ
ﳚﺪﻫﺎ ﻛﺬﻟﻚ ﻓﻴﻤﺎ ﳝﻜﻨﻪ ﻣﻦ ﺃﻓﻌﺎﻟﻪ ﻛﺎﻥ ﻤﺎ ﻣﻜﻠﻔﹰﺎ ،ﰒ ﻫﻮ ﻻ ﳜﺮﺝ ﺎ ﻋﻦ ﻣﺸﻴﺌﺔ ﺍﷲ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﺗﺸﺎﺅﻭ ﹶﻥ ِﺇﻟﱠﺎ ﺃﹶﻥ ﻳﺸﺎ َﺀ ﺍﻟﻠﱠ ﻪ ِﺇﻥﱠ ﺍﻟﻠﱠ ﻪ ﻛﹶﺎ ﹶﻥ ﻋﻠِﻴﻤﹰﺎ ﺣﻜِﻴﻤﹰﺎ ]ﺍﻹﻧﺴﺎﻥ ،[30ﻭﻣﺎ ﺗﺸﺎﺅﻭ ﹶﻥ ِﺇﻟﱠﺎ ﺃﹶﻥ
ﲔ ]ﺍﻟﺘﻜﻮﻳﺮ .[29
ﻳﺸﺎ َﺀ ﺍﻟﻠﱠ ﻪ ﺭﺏ ﺍﹾﻟ ﻌﺎﹶﻟ ِﻤ
ﻼ ﻣﺎ ﻛﹶﺎﻧﻮﹾﺍ ِﻟﻴ ﺆ ِﻣﻨﻮﹾﺍ ِﺇﻻﱠ
ﺸ ﺮﻧﺎ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ ﹸﻛﻞﱠ ﺷ ﻲ ٍﺀ ﹸﻗﺒ ﹰ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹶﻟ ﻮ ﹶﺃﻧﻨﺎ ﻧﺰﹾﻟﻨﺎ ِﺇﹶﻟ ﻴ ِﻬ ﻢ ﺍﹾﻟﻤﻶِﺋ ﹶﻜ ﹶﺔ ﻭ ﹶﻛﻠﱠ ﻤ ﻬﻢ ﺍﹾﻟ ﻤ ﻮﺗﻰ ﻭ ﺣ
ﺽ ﹸﻛﱡﻠ ﻬ ﻢ ﺟﻤِﻴﻌﹰﺎ ]ﻳﻮﻧﺲ ،[99
ﻚ ﻵ ﻣ ﻦ ﻣﻦ ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﺃﹶﻥ ﻳﺸﺎ َﺀ ﺍﻟﻠﹼ ﻪ ]ﺍﻷﻧﻌﺎﻡ ،[111ﻭﹶﻟ ﻮ ﺷﺎﺀ ﺭﺑ
ﹶﻓﻤﻦ ﺷﺎﺀ ﹶﻓ ﹾﻠﻴ ﺆﻣِﻦ ﻭﻣﻦ ﺷﺎﺀ ﹶﻓ ﹾﻠﻴ ﹾﻜ ﹸﻔ ﺮ ]ﺍﻟﻜﻬﻒ .[29
-55ﻭﻣﻦ ﺗﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ ﰲ ﺭﺑﻮﺑﻴﺘﻪ :
ﺍﻋﺘﻘﺎﺩﻩ ﺃﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻭﻫﻮ ﻣﺎ ﻏﺎﺏ ﻋﻦ ﺍﳊﻮﺍﺱ ،ﻭﻻ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﺑﺼﺤﻴﺢ ﺍﻟﻨﻈﺮ ﻓﻼ ﻳﻌﻠﻢ ﻣﻨﻪ ﺇﻻ ﻣﺎ ﺟﺎﺀ
ﰲ ﺻﺤﻴﺢ ﺍﳋﱪ .ﻓﻴﺠﺐ ﺍﻹﳝﺎﻥ ﺑﻪ ﺣﻴﻨﺌﺬ ﻛﻤﺎ ﺟﺎﺀ ﺑﺪﻭﻥ ﺯﻳﺎﺩﺓ ﻭﻻ ﺗﻨﻘﻴﺺ.
ﻚ ﻣِﻦ ﺑ ﻴ ِﻦ ﻳ ﺪﻳ ِﻪ ﻭ ِﻣ ﻦ
ﺴ ﹸﻠ
ﺐ ﹶﻓﻠﹶﺎ ﻳ ﹾﻈ ِﻬ ﺮ ﻋﻠﹶﻰ ﹶﻏ ﻴِﺒ ِﻪ ﹶﺃﺣﺪﹰﺍ * ِﺇﻟﱠﺎ ﻣ ِﻦ ﺍ ﺭﺗﻀﻰ ﻣِﻦ ﺭﺳﻮ ٍﻝ ﹶﻓِﺈﻧ ﻪ ﻳ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻋﺎِﻟ ﻢ ﺍﹾﻟ ﻐ ﻴ ِ
ﻁ ِﺑﻤﺎ ﹶﻟﺪﻳ ِﻬ ﻢ ﻭﹶﺃ ﺣﺼﻰ ﹸﻛﻞﱠ ﺷ ﻲ ٍﺀ ﻋﺪﺩﹰﺍ ]ﺍﳉﻦ ،[28-26
ﺕ ﺭﺑِ ﻬ ﻢ ﻭﹶﺃﺣﺎ ﹶ
ﺧ ﹾﻠ ِﻔ ِﻪ ﺭﺻﺪﹰﺍ * ِﻟﻴ ﻌ ﹶﻠ ﻢ ﺃﹶﻥ ﹶﻗ ﺪ ﹶﺃﺑ ﹶﻠﻐﻮﺍ ِﺭﺳﺎﻟﹶﺎ ِ
ﺐ
ﻚ ﹶﻻ ِﻋ ﹾﻠ ﻢ ﹶﻟﻨﺎ ِﺇﻻﱠ ﻣﺎ ﻋﻠﱠ ﻤﺘﻨﺎ ]ﺍﻟﺒﻘﺮﺓ ،[32ﻭ ﹶﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ﻢ ﻋِﻨﺪِﻱ ﺧﺰﺍِﺋ ﻦ ﺍﻟﻠﹼ ِﻪ ﻭ ﹶﻻ ﹶﺃ ﻋ ﹶﻠ ﻢ ﺍﹾﻟ ﻐ ﻴ
ﻗﹶﺎﻟﹸﻮﹾﺍ ﺳ ﺒﺤﺎﻧ
ﺨ ﻴ ِﺮ ﻭﻣﺎ ﻣﺴِﻨ ﻲ ﺍﻟﺴﻮ ُﺀ ]ﺍﻷﻋﺮﺍﻑ ،[188
ﺕ ِﻣ ﻦ ﺍﹾﻟ
ﺐ ﹶﻻ ﺳﺘ ﹾﻜﹶﺜ ﺮ
ﺖ ﹶﺃ ﻋ ﹶﻠ ﻢ ﺍﹾﻟ ﻐ ﻴ
]ﻫﻮﺩ ،[31ﻭﹶﻟ ﻮ ﻛﹸﻨ
ﺴﺆﻭ ﹰﻻ ]ﺍﻹﺳﺮﺍﺀ ،[36
ﻚ ﻛﹶﺎ ﹶﻥ ﻋ ﻨ ﻪ ﻣ
ﺼ ﺮ ﻭﺍﹾﻟ ﹸﻔﺆﺍ ﺩ ﹸﻛ ﱡﻞ ﺃﹸﻭﻟـِﺌ
ﻚ ِﺑ ِﻪ ِﻋ ﹾﻠ ﻢ ِﺇﻥﱠ ﺍﻟﺴ ﻤ ﻊ ﻭﺍﹾﻟﺒ
ﺲ ﹶﻟ
ﻭ ﹶﻻ ﺗ ﹾﻘﻒ ﻣﺎ ﹶﻟ ﻴ
ﺐ ﻭﺍﻟﺸﻬﺎ ﺩ ِﺓ ]ﺍﻷﻧﻌﺎﻡ ،[73
ﺐ ﹶﻻ ﻳ ﻌ ﹶﻠ ﻤﻬﺎ ِﺇﻻﱠ ﻫ ﻮ ]ﺍﻷﻧﻌﺎﻡ ،[59ﻋﺎِﻟ ﻢ ﺍﹾﻟ ﻐ ﻴ ِ
ﺢ ﺍﹾﻟ ﻐ ﻴ ِ
ﻭﻋِﻨ ﺪ ﻩ ﻣﻔﹶﺎِﺗ
ﻚ ]ﺍﳌﺎﺋﺪﺓ .[116
ﺴ
ﹸﻗ ﹾﻞ ِﺇﻧﻤﺎ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻋِﻨ ﺪ ﺍﻟﻠﱠ ِﻪ ]ﺍﳌﻠﻚ ،[26ﺗ ﻌ ﹶﻠ ﻢ ﻣﺎ ِﻓﻲ ﻧ ﹾﻔﺴِﻲ ﻭ ﹶﻻ ﹶﺃ ﻋ ﹶﻠ ﻢ ﻣﺎ ﻓِﻲ ﻧ ﹾﻔ ِ
23
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ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ
-56ﺍﻟﻘﺪﺭ ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻹﺣﺎﻃﺔ ﲟﻘﺪﺍﺭ ﺍﻟﺸﻲﺀ .ﺗﻘﻮﻝ :ﻗﺪﺭﺕ ﺍﻟﺸﻲﺀ ﺃﻗﺪﺭﻩ ﻗﺪﺭﺍ ﺇﺫﺍ ﺃﺣﻄﺖ ﲟﻘﺪﺍﺭﻩ.
ﻭﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺗﻌﻠﻖ ﻋﻠﻤﻪ ﻭﺇﺭﺍﺩﺗﻪ ﺃﺯﻻ ﺑﺎﻟﻜﺎﺋﻨﺎﺕ ﻛﻠﻬﺎ ﻗﺒﻞ ﻭﺟﻮﺩﻫﺎ ،ﻓﻼ ﺣﺎﺩﺙ ﺇﻻ
ﻭﻗﺪ ﻗﺪﺭﻩ ﺍﷲ ﺗﻌﺎﱃ ،ﺃﻱ ﺳﺒﻖ ﺑﻪ ﻋﻠﻤﻪ ﻭﺗﻘﺪﻣﺖ ﺑﻪ ﺇﺭﺍﺩﺗﻪ ،ﻓﻜﻞ ﺣﺎﺩﺙ ﻓﻬﻮ ﻋﻠﻰ ﻭﻓﻖ ﻣﺎ ﺳﺒﻖ ﺑﻪ ﻋﻠﻢ ﺍﷲ ﻭﻣﻀﺖ
ﺑﻪ ﺇﺭﺍﺩﺗﻪ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻧﺎ ﹸﻛﻞﱠ ﺷ ﻲ ٍﺀ ﺧ ﹶﻠ ﹾﻘﻨﺎ ﻩ ِﺑ ﹶﻘ ﺪ ٍﺭ ]ﺍﻟﻘﻤﺮ ،[49ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﻣ ﺮ ﺍﻟﻠﱠ ِﻪ ﹶﻗﺪﺭﹰﺍ ﻣ ﹾﻘﺪﻭﺭﹰﺍ ]ﺍﻷﺣﺰﺍﺏ .[38
ﻭﻟﻘﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﺳﺆﺍﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ :ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﺣﻠﻮﻩ ﻭﻣﺮﻩ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﻏﲑ
ﺯﻳﺎﺩﺓ )ﺣﻠﻮﻩ ﻭﻣﺮﻩ(.
-57ﻭﻛﻤﺎ ﺳﺒﻖ ﻗﺪﺭ ﺍﷲ ﻟﻸﺷﻴﺎﺀ ﻗﺒﻞ ﺃﻥ ﳜﻠﻘﻬﺎ ﻛﺬﻟﻚ ﻛﺘﺒﻬﺎ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻗﺒﻞ ﺧﻠﻘﻬﺎ .
ﻚ ﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ
ﺏ ﻣﻦ ﹶﻗ ﺒ ِﻞ ﺃﹶﻥ ﻧ ﺒ ﺮﹶﺃﻫﺎ ِﺇﻥﱠ ﹶﺫِﻟ
ﺴ ﹸﻜ ﻢ ِﺇﻟﱠﺎ ﻓِﻲ ِﻛﺘﺎ ٍ
ﺽ ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﻧ ﹸﻔ ِ
ﺏ ﻣِﻦ ﻣﺼِﻴﺒ ٍﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭ ِ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻣﺎ ﹶﺃﺻﺎ
ﺨﺘﺎ ٍﻝ ﹶﻓﺨﻮ ٍﺭ ]ﺍﳊﺪﻳﺪ .[23-22
ﺤﺐ ﹸﻛﻞﱠ ﻣ
ﲑ * ِﻟ ﹶﻜ ﻴﻠﹶﺎ ﺗﺄﹾ ﺳﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺎﺗ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﺗ ﹾﻔ ﺮﺣﻮﺍ ِﺑﻤﺎ ﺁﺗﺎ ﹸﻛ ﻢ ﻭﺍﻟﻠﱠ ﻪ ﻟﹶﺎ ﻳ ِ
ﺴﻳ ِ
ﻳﻘﻮﻝ :ﻛﺘﺐ ﺍﷲ ﻣﻘﺎﺩﻳﺮ ﻭﳊﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ
ﺍﳋﻼﺋﻖ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ﻭﻋﺮﺷﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﺍﻟﻌﻤﻞ ﺑﺎﻟﺸﺮﻉ ﻭﺍﳉﺪ ﰲ ﺍﻟﺴﻌﻲ ﻣﻊ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ :
-58ﺍﻟﺸﺮﻉ ﻣﻌﻠﻮﻡ ﻟﻨﺎ ﻭﺿﻌﻪ ﺍﷲ ﻟﻨﺴﲑ ﻋﻠﻴﻪ ﺃﻋﻤﺎﻟﻨﺎ.
ﺐ ﻋﻨﺎ ﺃﻣﺮﻧﺎ ﺍﷲ ﺑﺎﻹﳝﺎﻥ ﺑﻪ ﻷﻧﻪ ﻣﻦ ﻣﻘﺘﻀﻰ ﻛﻤﺎﻝ ﺍﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ ﻣﻦ ﺻﻔﺎﺕ ﺭﺑﻨﺎ.
ﻭﺍﻟﻘﺪﺭ ﻣ ﻐﻴ
ﻓﺎﻟﻘﺪﺭ ﰲ ﺩﺍﺋﺮﺓ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﺸﺮﻉ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻤﻞ.
ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻤﻞ ﺑﺸﺮﻉ ﺍﷲ ﻭﻧﺘﻮﺳﻞ ﺇﱃ ﺍﳌﺴﺒﺒﺎﺕ ﺍﳌﺸﺮﻭﻋﺔ ﺑﺄﺳﺒﺎﺎ ،ﻭﻧﺆﻣﻦ ﺑﺴﺒﻖ ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﻣﺎ
ﻗﺪﺭﻩ ﻣﻨﻬﺎ ،ﹶﻓ ﻤ ﻦ ﺳﺒﻘﺖ ﻟﻪ ﺍﻟﺴﻌﺎﺩﺓ ﻳﺴ ﺮ ﻷﺳﺒﺎﺎ ،ﻭﻣﻦ ﺳﺒﻘﺖ ﻟﻪ ﺍﻟﺸﻘﺎﻭﺓ ﻳﺴﺮ ﻷﺳﺒﺎﺎ :
ﺼ ﺮ ﹲﺓ
ﻭ ﻣ ﻌ ﻪ ﹾﳐ ﳊﺪﻳﺚ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﹸﻛﻨﺎ ﰲ ﺟﻨﺎﺯﺓ ﰲ ﺑ ِﻘﻴ ِﻊ ﺍﻟ ﻐ ﺮﹶﻗ ِﺪ ﻓﺄﺗﺎﻧﺎ ﺭﺳﻮﻝ ﺍﷲ
ﻓﻨﻜﺲ ﻓﺠﻌﻞ ﻳﻨﻜﺖ ﲟﺨﺼﺮﺗﻪ ﰒ ﻗﺎﻝ :ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﻣﺎ ﻣﻦ ﻧﻔﺲ ﻣﻨﻔﻮﺳﺔ ﺇﻻ ﻛﺘﺐ ﻣﻜﺎﺎ ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ
ﻭﺇﻻ ﻛﺘﺒﺖ ﺷﻘﻴﺔ ﺃﻭ ﺳﻌﻴﺪﺓ .
ﻓﻘﺎﻝ ﺭﺟﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻓﻼ ﻧﺘﻜﻞ ﻋﻠﻰ ﻛﺘﺎﺑﻨﺎ ﻭﻧﺪﻉ ﺍﻟﻌﻤﺎﻝ ،ﻓﻤﻦ ﻛﺎﻥ ﻣﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻓﺴﻴﺼﲑ ﺇﱃ
ﺍﻟﺴﻌﺎﺩﺓ ﻭﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﻓﺴﻴﺼﲑ ﺇﱃ ﺍﻟﺸﻘﺎﻭﺓ ؟
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ﻓﻘﺎﻝ :ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻓﺴﻴﺴﲑﻭﻥ ﻟﻌﻤﻞ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﻓﺴﻴﺴﲑﻭﻥ ﻟﻌﻤﻞ
ﺃﻫﻞ ﺍﻟﺸﻘﺎﻭﺓ ﰒ ﻗﺮﺃ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﺄﻣﺎ ﻣﻦ ﺃﻋﻄﻰ ﻭﺍﺗﻘﻰ ﻭﺻﺪﻕ ﺑﺎﳊﺴﲎ ﻓﺴﻨﻴﺴﺮﻩ ﻟﻠﻴﺴﺮﻯ ﻭﺃﻣﺎ ﻣﻦ ﲞﻞ ﻭﺍﺳﺘﻐﲎ
ﻭﻛﺬﺏ ﺑﺎﳊﺴﲎ ﻓﺴﻨﻴﺴﺮﻩ ﻟﻠﻌﺴﺮﻯ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
:ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺍﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳌﺆﻣﻦ ﻭﳊﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺍﻟﻀﻌﻴﻒ ﻭﰲ ﻛﻞ ﺧﲑ .ﺃﺣﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ ﻭﺍﺳﺘﻌﻦ ﺑﺎﷲ ﻭﻻ ﺗﻌﺠﺰ ﻭﺇﻥ ﺃﺻﺎﺑﻚ ﺷﻲﺀ ﻓﻼ ﺗﻘﻞ ﻟﻮ ﺗﲏ ﻓﻌﻠﺖ ﻛﺎﻥ
ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻟﻜﻦ ﻗﻞ ﻗﺪﺭ ﺍﷲ ﻭﻣﺎ ﺷﺎﺀ ﻓﻌﻞ ﻓﺈﻥ ﻟﻮ ﺗﻔﺘﺢ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﺍﻻﺣﺘﺠﺎﺝ ﺑﺎﻟﻘﺪﺭ :
-59ﻻ ﻳﺤﺘﺞ ﺑﺎﻟﻘﺪﺭ ﰲ ﺍﻟﺬﻧﻮﺏ ﻷﻥ ﺣﺠﺔ ﺍﷲ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳋﻠﻖ ﺑﺎﻟﺘﻤﻜﻦ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﺸﺮﻋﻴﺔ.
ﺨ ﺮﺻﻮ ﹶﻥ ]ﺍﻟﺰﺧﺮﻑ .[20
ﻚ ِﻣ ﻦ ِﻋ ﹾﻠ ٍﻢ ِﺇ ﹾﻥ ﻫ ﻢ ِﺇﻟﱠﺎ ﻳ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ﻮ ﺷﺎﺀ ﺍﻟﺮ ﺣ ﻤ ﻦ ﻣﺎ ﻋﺒ ﺪﻧﺎﻫﻢ ﻣﺎ ﹶﻟﻬﻢ ِﺑ ﹶﺬِﻟ
ﺍﳊﺬﺭ ﻭﺍﻟﻘﺪﺭ :
-60ﻣﻊ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ،ﳚﺐ ﺍﻷﺧﺬ ﺑﺎﳊﺬﺭ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﺧﺬﹸﻭﹾﺍ ِﺣ ﹾﺬ ﺭ ﹸﻛ ﻢ ]ﺍﻟﻨﺴﺎﺀ ،[71ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﹾﻟﻴ ﹾﺄ ﺧﺬﹸﻭﹾﺍ ِﺣ ﹾﺬ ﺭ ﻫ ﻢ
ﺤﺘ ﻬ ﻢ ]ﺍﻟﻨﺴﺎﺀ [102
ﻭﹶﺃ ﺳ ِﻠ
ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﺪﻝ ﰲ ﺍﻟﻘﺪﺭ :
-61ﺍﻟﻘﺪﺭ ﻛﻠﻪ ﻋﺪﻝ ﻭﺣﻜﻤﺔ ،ﻓﻤﺎ ﻳﺼﻴﺐ ﺍﻟﻌﺒﺎﺩ ﻓﻬﻮ ﺟﺰﺍﺀ ﺃﻋﻤﺎﳍﻢ .ﻭﻗﺪ ﺗ ﺪ ﺭﻙ ﺣﻜﻤﺔ ﺍﻟﻘﺪﺭ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ ،ﻭﻗﺪ
ﺗﺨﻔﻰ ،ﻷﻥ ﻣﻦ ﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ :ﺍﳊﻜﻴﻢ ،ﻭﺭﺩ ﰲ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺜﲑﺓ.
ﻭﻣﻦ ﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ :ﺍﻟﻌﺪﻝ ،ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﺍﻷﲰﺎﺀ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ.
ﰲ ﺣﺪﻳﺚ ﺍﻟﻜﺮﺏ :ﻋﺪﻝ ﰲ ﻗﻀﺎﺅﻙ ﻭﻟﻘﻮﻟﻪ
ﲑ ]ﺍﻟﺸﻮﺭﻯ .[30
ﺖ ﹶﺃﻳﺪِﻳ ﹸﻜ ﻢ ﻭﻳ ﻌﻔﹸﻮ ﻋﻦ ﹶﻛِﺜ ٍ
ﺴﺒ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﹶﺃﺻﺎﺑﻜﹸﻢ ﻣﻦ ﻣﺼِﻴﺒﺔٍ ﹶﻓِﺒﻤﺎ ﹶﻛ
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ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ
-62ﺍﳌﻼﺋﻜﺔ ﳐﻠﻮﻗﻮﻥ ﻣﻦ ﺍﻟﻨﻮﺭ ،ﻻ ﻳﻮﺻﻔﻮﻥ ﺑﺬﻛﻮﺭﺓ ﻭﻻ ﺑﺄﻧﻮﺛﺔ .ﻣﻴﺴﺮﻭﻥ ﻟﻠﻄﺎﻋﺎﺕ ،ﻣﻌﺼﻮﻣﻮﻥ ﻣﻦ ﺍﳌﻌﺎﺻﻲ،
ﻣﺴﺨﺮﻭﻥ ﺑﺈﺫﻥ ﺍﷲ ﰲ ﺷﺆﻭﻥ ﺍﳋﻠﻖ ﻭﺗﺪﺑﲑ ﺍﻟﻜﻮﻥ ،ﻭﺣﻔﻆ ﺍﻟﻌﺒﺎﺩ ،ﻭﻛﺘﺎﺑﺔ ﺃﻋﻤﺎﳍﻢ ،ﻭﺃﻣﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻮﺣﻲ ﰲ
ﺣﻔﻈﻪ ﻭﺗﺒﻠﻴﻐﻪ.
ﳊﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﺧﻠﻘﺖ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﻧﻮﺭ ﻭﺧﻠﻖ ﺍﳉﺎﻥ ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ
ﻧﺎﺭ ﻭﺧﻠﻖ ﺁﺩﻡ ﳑﺎ ﻭﺻﻒ ﻟﻜﻢ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﺴﹶﺄﻟﹸﻮ ﹶﻥ
ﺐ ﺷﻬﺎ ﺩﺗ ﻬ ﻢ ﻭﻳ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﺟ ﻌﻠﹸﻮﺍ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ﹶﺔ ﺍﻟﱠﺬِﻳ ﻦ ﻫ ﻢ ﻋِﺒﺎ ﺩ ﺍﻟﺮ ﺣ ﻤ ِﻦ ِﺇﻧﺎﺛﹰﺎ ﹶﺃ ﺷ ِﻬﺪﻭﺍ ﺧ ﹾﻠ ﹶﻘ ﻬ ﻢ ﺳﺘ ﹾﻜﺘ
ﺴﺒﺤﻮ ﹶﻥ ﺍﻟﻠﱠ ﻴ ﹶﻞ ﻭﺍﻟﻨﻬﺎ ﺭ ﻟﹶﺎ ﻳ ﹾﻔﺘﺮﻭ ﹶﻥ
ﺴﺮﻭ ﹶﻥ * ﻳ
ﺤِﺴﺘ
ﺴﺘ ﹾﻜِﺒﺮﻭ ﹶﻥ ﻋ ﻦ ِﻋﺒﺎ ﺩِﺗ ِﻪ ﻭﻟﹶﺎ ﻳ
]ﺍﻟﺰﺧﺮﻑ ،[19ﻭ ﻣ ﻦ ﻋِﻨ ﺪ ﻩ ﻟﹶﺎ ﻳ
]ﺍﻷﻧﺒﻴﺎﺀ .[20-19
ﺴﺒﺤﻮ ﹶﻥ ]ﺍﻟﺼﺎﻓﺎﺕ .[166-165
ﺤ ﻦ ﺍﹾﻟ ﻤ
ﺤ ﻦ ﺍﻟﺼﺎﻓﱡﻮ ﹶﻥ * ﻭِﺇﻧﺎ ﹶﻟﻨ
ﻭِﺇﻧﺎ ﹶﻟﻨ
ﺸ ﹶﻔﻌﻮ ﹶﻥ ِﺇﻟﱠﺎ ِﻟ ﻤ ِﻦ ﺍ ﺭﺗﻀﻰ ﻭﻫﻢ ﻣ ﻦ
ﺴِﺒﻘﹸﻮﻧ ﻪ ﺑِﺎﹾﻟ ﹶﻘ ﻮ ِﻝ ﻭﻫﻢ ِﺑﹶﺄ ﻣ ِﺮ ِﻩ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ * ﻳ ﻌ ﹶﻠ ﻢ ﻣﺎ ﺑ ﻴ ﻦ ﹶﺃﻳﺪِﻳ ِﻬ ﻢ ﻭﻣﺎ ﺧ ﹾﻠ ﹶﻔ ﻬ ﻢ ﻭﻟﹶﺎ ﻳ
ﻟﹶﺎ ﻳ
ﺸ ِﻔﻘﹸﻮ ﹶﻥ ]ﺍﻷﻧﺒﻴﺎﺀ ،[28-27ﻳﺨﺎﻓﹸﻮ ﹶﻥ ﺭﺑﻬﻢ ﻣﻦ ﹶﻓ ﻮ ِﻗ ِﻬ ﻢ ﻭﻳ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ ﻣﺎ ﻳ ﺆ ﻣﺮﻭ ﹶﻥ ]ﺍﻟﻨﺤﻞ ،[50
ﺸﻴِﺘ ِﻪ ﻣ
ﺧ
ﻆ
ﺲ ﻟﱠﻤﺎ ﻋ ﹶﻠ ﻴﻬﺎ ﺣﺎ ِﻓ ﹲ
ﺕ ﹶﺃ ﻣﺮﹰﺍ ]ﺍﻟﻨﺎﺯﻋﺎﺕ ،[5ﺇِﻥ ﹸﻛ ﱡﻞ ﻧ ﹾﻔ ٍ
ﺕ ﹶﺃﻣﺮﹰﺍ ]ﺍﻟﺬﺍﺭﻳﺎﺕ ،[4ﻓﹶﺎﹾﻟ ﻤ ﺪﺑﺮﺍ ِ
ﻓﹶﺎﹾﻟ ﻤ ﹶﻘﺴﻤﺎ ِ
ﺤ ﹶﻔﻈﹸﻮﻧ ﻪ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ﺍﻟﻠﹼ ِﻪ ]ﺍﻟﺮﻋﺪ .[11
ﺕ ﻣﻦ ﺑ ﻴ ِﻦ ﻳ ﺪﻳﻪِ ﻭ ِﻣ ﻦ ﺧ ﹾﻠ ِﻔ ِﻪ ﻳ
]ﺍﻟﻄﺎﺭﻕ ،[4ﹶﻟ ﻪ ﻣ ﻌﻘﱢﺒﺎ
ﻆ ﻣِﻦ
ﲔ ﻭ ﻋ ِﻦ ﺍﻟﺸﻤﺎ ِﻝ ﹶﻗﻌِﻴ ﺪ * ﻣﺎ ﻳ ﹾﻠ ِﻔ ﹸ
ﲔ ]ﺍﻻﻧﻔﻄﺎﺭ ،[12-10ﻋ ِﻦ ﺍﹾﻟﻴ ِﻤ ِ
ﲔ * ِﻛﺮﺍﻣﹰﺎ ﻛﹶﺎِﺗِﺒ
ﻭِﺇﻥﱠ ﻋ ﹶﻠ ﻴ ﹸﻜ ﻢ ﹶﻟﺤﺎ ِﻓ ِﻈ
ﻒ ﻣ ﹶﻜﺮ ﻣ ٍﺔ * ﻣ ﺮﻓﹸﻮ ﻋ ٍﺔ ﻣ ﹶﻄﻬ ﺮ ٍﺓ * ِﺑﹶﺄﻳﺪِﻱ ﺳ ﹶﻔ ﺮ ٍﺓ * ِﻛﺮﺍ ٍﻡ ﺑ ﺮ ﺭ ٍﺓ
ﺤ ٍ
ﺻ
ﺐ ﻋﺘِﻴ ﺪ ]ﻕ ،[18-17ﻓِﻲ
ﹶﻗ ﻮ ٍﻝ ِﺇﻟﱠﺎ ﹶﻟ ﺪﻳ ِﻪ ﺭﻗِﻴ
]ﻋﺒﺲ .[16-13
ﺕ ِﺫﻛﹾﺮﹰﺍ *
ﺏ ﻣ ﹾﻜﻨﻮ ٍﻥ * ﻟﱠﺎ ﻳ ﻤﺴ ﻪ ِﺇﻟﱠﺎ ﺍﹾﻟ ﻤ ﹶﻄﻬﺮﻭ ﹶﻥ ]ﺍﻟﻮﺍﻗﻌﺔ ،[79-77ﻓﹶﺎﹾﻟ ﻤ ﹾﻠ ِﻘﻴﺎ ِ
ِﺇﻧ ﻪ ﹶﻟ ﹸﻘﺮﺁ ﹲﻥ ﹶﻛ ِﺮ ﱘ * ﻓِﻲ ِﻛﺘﺎ ٍ
ﺱ ]ﺍﳊﺞ .[75
ﻼ ﻭ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﺼ ﹶﻄﻔِﻲ ِﻣ ﻦ ﺍﹾﻟ ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﺭ ﺳ ﹰ
ﻋﺬﹾﺭﹰﺍ ﹶﺃ ﻭ ﻧﺬﹾﺭﹰﺍ ]ﺍﳌﺮﺳﻼﺕ ،[6-5ﺍﻟﻠﱠ ﻪ ﻳ
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ﺍﻹﳝﺎﻥ ﺑﻜﺘﺐ ﺍﷲ ﺗﻌﺎﱃ
-63ﻧﺆﻣﻦ ﲜﻤﻴﻊ ﻛﺘﺐ ﺍﷲ ﺍﳌﱰﻟﺔ ﻋﻠﻰ ﺭﺳﻠﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻓﻤﻨﻬﺎ :ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﻘﺮﺁﻥ.
ﻭﻣﻨﻬﺎ ﻏﲑﻫﺎ ﳑﺎ ﱂ ﻧﻌﻠﻤﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻔﺼﻴﻞ ،ﻓﻜﻠﻬﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﻛﻞ ﻣﺎ ﻓﻴﻬﺎ ﺣﻖ.
ﺏ ]ﺍﻟﺸﻮﺭﻯ ،[15
ﺖ ِﺑﻤﺎ ﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟﻠﱠ ﻪ ﻣِﻦ ِﻛﺘﺎ ٍ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﹸﻗ ﹾﻞ ﺁﻣﻨ
ﺱ ﻭﺃﹶﻧ ﺰ ﹶﻝ ﺍﹾﻟ ﹸﻔ ﺮﻗﹶﺎ ﹶﻥ
ﺼﺪﻗﹰﺎ ﻟﱢﻤﺎ ﺑ ﻴ ﻦ ﻳ ﺪ ﻳ ِﻪ ﻭﺃﹶﻧ ﺰ ﹶﻝ ﺍﻟﺘ ﻮﺭﺍ ﹶﺓ ﻭﺍ ِﻹﳒِﻴ ﹶﻞ * ﻣِﻦ ﹶﻗ ﺒ ﹸﻞ ﻫﺪﻯ ﻟﱢﻠﻨﺎ ِ
ﺤﻖ ﻣ
ﺏ ﺑِﺎﹾﻟ
ﻧﺰ ﹶﻝ ﻋ ﹶﻠ ﻴﻚ ﺍﹾﻟ ِﻜﺘﺎ
]ﺁﻝ ﻋﻤﺮﺍﻥ ،[4-3
ﻭﺁﺗ ﻴﻨﺎ ﺩﺍﻭﻭ ﺩ ﺯﺑﻮﺭﹰﺍ ]ﺍﻟﻨﺴﺎﺀ .[163
ﺣﻔﻆ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﻏﲑﻩ :
-64ﺣﻔﻆ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺒﺪﻳﻞ ،ﻓﺒﻘﻲ ﻛﻤﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻬﻮ ﻛﻠﻪ ﺣﻖ
ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﱂ ﳛﻔﻆ ﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ،ﻓﺪﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺺ ،ﻭﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺒﺪﻳﻞ ،ﻓﻔﻴﻬﺎ ﺣﻖ
ﻭﻓﻴﻬﺎ ﺑﺎﻃﻞ.
ﺼﺪﻗﹰﺎ ﻟﱢﻤﺎ
ﺤﻖ ﻣ
ﺏ ﺑِﺎﹾﻟ
ﻚ ﺍﹾﻟ ِﻜﺘﺎ
ﺤ ﻦ ﻧﺰﹾﻟﻨﺎ ﺍﻟﺬﱢ ﹾﻛ ﺮ ﻭِﺇﻧﺎ ﹶﻟ ﻪ ﹶﻟﺤﺎ ِﻓﻈﹸﻮ ﹶﻥ ]ﺍﳊﺠﺮ ،[9ﻭﺃﹶﻧ ﺰﹾﻟﻨﺎ ﺇِﹶﻟ ﻴ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻧﺎ ﻧ
ﺏ ﻭ ﻣ ﻬ ﻴﻤِﻨﹰﺎ ﻋ ﹶﻠ ﻴ ِﻪ ]ﺍﳌﺎﺋﺪﺓ .[48
ﺑ ﻴﻦ ﻳ ﺪﻳ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﳍﺪﺍﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺒﺸﺮ :
-65ﻧﺆﻣﻦ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻫﺪﺍﻳﺔ ﻋﺎﻣﺔ ﳉﻤﻴﻊ ﺍﻟﺒﺸﺮ ﳌﺎ ﻓﻴﻪ ﺳﻌﺎﺩﻢ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ ﺑﺘﻨﻮﻳﺮ
ﺍﻟﻌﻘﻮﻝ ،ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﻮﺱ ،ﻭﺗﻘﻮﱘ ﺍﻷﻋﻤﺎﻝ ،ﻭﺇﺻﻼﺡ ﺍﻷﺣﻮﺍﻝ ،ﻭﺗﻨﻈﻴﻢ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺒﺸﺮﻱ ﻋﻠﻰ ﺃﻛﻤﻞ ﻧﻈﺎﻡ،
ﻭﺃﻥ ﻛﻞ ﻣﺎ ﺧﺎﻟﻔﻪ ﻓﻬﻮ ﺿﺎﻝ.
ﺕ ِﺇﻟﹶﻰ ﺍﻟﻨﻮ ِﺭ ]ﻹﺑﺮﺍﻫﻴﻢ ،[1
ﺱ ِﻣ ﻦ ﺍﻟ ﱡﻈ ﹸﻠﻤﺎ ِ
ﺝ ﺍﻟﻨﺎ
ﺨ ِﺮ
ﺏ ﹶﺃﻧ ﺰﹾﻟﻨﺎ ﻩ ِﺇﹶﻟ ﻴﻚِ ﻟﺘ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﻛﺘﺎ
ﻚ ﻫ ﻢ ﺍﹾﻟ ﻤ ﹾﻔ ِﻠﺤﻮ ﹶﻥ ]ﺍﻷﻋﺮﺍﻑ ،[157
ﻱ ﺃﹸﻧ ِﺰ ﹶﻝ ﻣ ﻌ ﻪ ﹸﺃ ﻭﻟﹶـِﺌ
ﺼﺮﻭ ﻩ ﻭﺍﺗﺒﻌﻮﹾﺍ ﺍﻟﻨﻮ ﺭ ﺍﻟﱠﺬِ
ﻓﹶﺎﻟﱠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ِﺑﻪِ ﻭ ﻋﺰﺭﻭ ﻩ ﻭﻧ
ﲔ ]ﺍﻹﺳﺮﺍﺀ .[82
ﻭﻧﻨﺰ ﹸﻝ ِﻣ ﻦ ﺍﻟﹾ ﹸﻘﺮﺁ ِﻥ ﻣﺎ ﻫ ﻮ ِﺷﻔﹶﺎﺀ ﻭ ﺭ ﺣ ﻤ ﹲﺔ ﻟﱢ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﰲ ﺧﻄﺒﺘﻪ ﻳﻮﻡ ﻋﺮﻓﺔ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ :ﻭﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﻟﻦ ﺗﻀﻠﻮﺍ ﺑﻌﺪﻩ ﺇﻥ ﺍﻋﺘﺼﻤﺘﻢ ﺑﻪ ﻭﻟﻘﻮﻟﻪ
ﻛﺘﺎﺏ ﺍﷲ ﺭﻭﺍﻩ ﻣﺴﻠﻢ .
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ﺍﻹﳝﺎﻥ ﺑﺎﻟﺴﻨﺔ ﺇﳝﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ :
ﻓﻬﻮ ﺣﻖ ﻣﻦ ﻋﻨﺪ ﺍﷲ ،ﻭﺑﻴـﺎﻥ ﻟﻜﺘﺎﺏ ﺍﷲ، -66ﻭﻣﻦ ﺍﻹﳝﺎﻥ ﺑﻜﺘﺎﺏ ﺍﷲ ﺃﻥ ﻧﺆﻣﻦ ﺑﺄﻥ ﻛﻞ ﻣﺎ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﱯ
ﻭﺃﻥ ﺍﻷﺧﺬ ﺑﻪ ﺃﺧﺬ ﺑﺎﻟﻘﺮﺁﻥ ،ﻭﺃﻥ ﺍﻟﺘﺮﻙ ﻟﻪ ﺗﺮﻙ ﻟﻠﻘﺮﺁﻥ ،ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
ﺱ ﻣﺎ ﻧﺰ ﹶﻝ
ﻚ ﺍﻟﺬﱢ ﹾﻛ ﺮ ِﻟﺘﺒﻴ ﻦ ﻟِﻠﻨﺎ ِ
ﺨﺬﹸﻭ ﻩ ﻭﻣﺎ ﻧﻬﺎ ﹸﻛ ﻢ ﻋ ﻨ ﻪ ﻓﹶﺎﻧﺘﻬﻮﺍ ]ﺍﳊﺸﺮ ،[7ﻭﺃﹶﻧ ﺰﹾﻟﻨﺎ ِﺇﹶﻟ ﻴ
ﻭﻣﺎ ﺁﺗﺎ ﹸﻛ ﻢ ﺍﻟﺮﺳﻮ ﹸﻝ ﹶﻓ
ِﺇﹶﻟ ﻴ ِﻬ ﻢ ﻭﹶﻟ ﻌﻠﱠ ﻬ ﻢ ﻳﺘ ﹶﻔﻜﱠﺮﻭ ﹶﻥ ]ﺍﻟﻨﺤﻞ .[44
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹶﺃﻃِﻴﻌﻮﹾﺍ ﺍﻟﻠﹼ ﻪ ﻭﹶﺃﻃِﻴﻌﻮﹾﺍ ﺍﻟﺮﺳﻮ ﹶﻝ ﻭﹸﺃ ﻭﻟِﻲ ﺍ َﻷ ﻣ ِﺮ ﻣِﻨ ﹸﻜ ﻢ ﹶﻓﺈِﻥ ﺗﻨﺎ ﺯ ﻋﺘ ﻢ ﻓِﻲ ﺷ ﻲ ٍﺀ ﹶﻓ ﺮﺩﻭ ﻩ
ﻼ ]ﺍﻟﻨﺴﺎﺀ ،[59ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ
ﺴ ﻦ ﺗ ﹾﺄﻭِﻳ ﹰ
ﻚ ﺧ ﻴ ﺮ ﻭﹶﺃ ﺣ
ِﺇﻟﹶﻰ ﺍﻟﻠﹼ ِﻪ ﻭﺍﻟﺮﺳﻮﻝِ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺗ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﻠﹼ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﺫِﻟ
ﺿﻞﱠ
ﺺ ﺍﻟﻠﱠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﹶﻓ ﹶﻘ ﺪ
ﺨﻴ ﺮ ﹸﺓ ِﻣ ﻦ ﹶﺃ ﻣ ِﺮ ِﻫ ﻢ ﻭ ﻣﻦ ﻳ ﻌ ِ
ِﻟ ﻤ ﺆ ِﻣ ٍﻦ ﻭﻟﹶﺎ ﻣ ﺆ ِﻣﻨ ٍﺔ ِﺇﺫﹶﺍ ﹶﻗﻀﻰ ﺍﻟﻠﱠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃﻣﺮﹰﺍ ﺃﹶﻥ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟﻬ ﻢ ﺍﹾﻟ ِ
ﺴ ِﻬ ﻢ
ﺠﺪﻭﹾﺍ ﻓِﻲ ﺃﹶﻧ ﹸﻔ ِ
ﺠ ﺮ ﺑ ﻴﻨ ﻬ ﻢ ﹸﺛﻢ ﹶﻻ ﻳ ِ
ﺤﻜﱢﻤﻮ ﻙ ﻓِﻴﻤﺎ ﺷ
ﻚ ﹶﻻ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺣﺘ ﻰ ﻳ
ﻼ ﻭ ﺭﺑ
ﺿﻠﹶﺎ ﹰﻻ ﻣﺒِﻴﻨﹰﺎ ]ﺍﻷﺣﺰﺍﺏ ،[36ﹶﻓ ﹶ
ﺴﻠِﻴﻤﹰﺎ ]ﺍﻟﻨﺴﺎﺀ .[65
ﺴﻠﱢﻤﻮﹾﺍ ﺗ
ﺖ ﻭﻳ
ﻀ ﻴ
ﺣﺮﺟﹰﺎ ﻣﻤﺎ ﹶﻗ
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ﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ
-67ﺇﻥ ﺍﻟﺮﺏ ﺍﳊﻜﻴﻢ ﺟﻞﹼ ﺟﻼﻟﻪ ﺧﻠﻘﻨﺎ ﻟﻌﺒﺎﺩﺗﻪ ،ﻭﰲ ﻋﺒﺎﺩﺗﻪ ﻛﻤﺎﻟﻨﺎ ﻭﺳﻌﺎﺩﺗﻨﺎ ،ﻭﻋﺒﺎﺩﺗﻪ ﺑﻄﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮﻧﺎ ﻭﺎﻧﺎ
ﻭﺃﺑﺎﺡ ﻟﻨﺎ .ﻭﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺫﻟﻚ ﺇﻻ ﺇﺫﺍ ﺑﻴﻨﻪ ﻟﻨﺎ ﻓﺎﺧﺘﺎﺭ ﻣﻨﺎ -ﺗﻔﻀﻼ ﻣﻨﻪ ﻭﺭﲪﺔ -ﻗﻮﻣﹰﺎ ﻓﻄﺮﻫﻢ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻞ
ﻭﺍﻟﻜﻤﺎﻻﺕ ،ﻭﻋﺼﻤﻬﻢ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ ﻭﺍﻟﻨﻘﺎﺋﺺ ﻭﻫﻴﺄﻫﻢ ﳌﻼﻗﺎﺓ ﺍﳌﻼﺋﻜﺔ ﺍﻷﻃﻬﺎﺭ ،ﻟﻴﺘﻠﻘﻮﺍ ﻣﻨﻬﻢ ﻭﺣﻲ ﺍﷲ ﻭﺑﻴﺎﻧﻪ ﻟﻠﻌﺒﺎﺩ،
ﻓﻴﺒﻠﱢﻐﻮﻩ ﺇﻟﻴﻬﻢ ،ﻭﻳﻜﻮﻧﻮﺍ ﻗﺪﻭﺓ ﳍﻢ ﰲ ﺗﻨﻔﻴﺬﻩ ﻭﺍﻟﻌﻤﻞ ﺑﻪ.
ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺬﻳﻦ ﻧﺆﻣﻦ ﻢ ﻛﻠﻬﻢ .ﻣﻦ ﻋﺮﻓﻨﺎ ﻣﻨﻬﻢ ﺑﺘﻌﺮﻳﻒ ﺍﷲ
ﺲ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭ ِﻥ ]ﺍﻟﺬﺍﺭﻳﺎﺕ .[56
ﺠﻦ ﻭﺍﹾﻟﺈِﻧ
ﺖ ﺍﹾﻟ ِ
ﻭﻣﻦ ﱂ ﻧﻌﺮﻑ .ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﺧ ﹶﻠ ﹾﻘ
ﺤﻴِﻴ ﹸﻜ ﻢ ]ﺍﻷﻧﻔﺎﻝ ،[24ﻭﻣﺎ ﹸﺃ ِﻣﺮﻭﺍ ِﺇﻟﱠﺎ ِﻟﻴ ﻌﺒﺪﻭﺍ
ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﺍ ﺳﺘﺠِﻴﺒﻮﹾﺍ ِﻟﻠﹼ ِﻪ ﻭﻟِﻠﺮﺳﻮ ِﻝ ِﺇﺫﹶﺍ ﺩﻋﺎﻛﹸﻢ ِﻟﻤﺎ ﻳ
ﺏ ﻭﻟﹶﺎ ﺍﹾﻟِﺈﳝﺎ ﹸﻥ ]ﺍﻟﺸﻮﺭﻯ ،[52
ﺖ ﺗ ﺪﺭِﻱ ﻣﺎ ﺍﹾﻟ ِﻜﺘﺎ
ﲔ ﹶﻟ ﻪ ﺍﻟﺪﻳ ﻦ ]ﺍﻟﺒﻴﻨﺔ ،[5ﻣﺎ ﻛﹸﻨ
ﺼﺨ ِﻠ ِ
ﺍﻟﻠﱠ ﻪ ﻣ
ﺸ ﺮ
ﺤ ﻦ ِﺇﻻﱠ ﺑ
ﲔ ]ﺁﻝ ﻋﻤﺮﺍﻥ ،[33ﺇِﻥ ﻧ
ﺻ ﹶﻄﻔﹶﻰ ﺁ ﺩ ﻡ ﻭﻧﻮﺣﺎﹰ ﻭﺁ ﹶﻝ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭﺁ ﹶﻝ ِﻋ ﻤﺮﺍ ﹶﻥ ﻋ ﹶﻠﻰ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ
ِﺇﻥﱠ ﺍﻟﻠﹼ ﻪ ﺍ
ﻚ
ﲔ * ﺭ ﺣ ﻤ ﹰﺔ ﻣﻦ ﺭﺑ
ﻣ ﹾﺜ ﹸﻠ ﹸﻜ ﻢ ﻭﻟﹶـ ِﻜﻦ ﺍﻟﻠﹼ ﻪ ﻳ ﻤﻦ ﻋﻠﹶﻰ ﻣﻦ ﻳﺸﺎ ُﺀ ِﻣ ﻦ ِﻋﺒﺎ ِﺩ ِﻩ ]ﺇﺑﺮﺍﻫﻴﻢ ِ ،[11ﺇﻧﺎ ﹸﻛﻨﺎ ﻣ ﺮ ِﺳ ِﻠ
ﺠ ﻌ ﹸﻞ ِﺭﺳﺎﹶﻟﺘ ﻪ
ﺚ ﻳ
ﺼ ﹶﻄ ﹶﻔ ﻴ ﻦ ﺍﹾﻟﹶﺄ ﺧﻴﺎ ِﺭ ]ﺹ ،[47ﺍﻟﻠﹼ ﻪ ﹶﺃ ﻋ ﹶﻠ ﻢ ﺣ ﻴ ﹸ
]ﺍﻟﺪﺧﺎﻥ ،[6-5ﻭِﺇﻧ ﻬ ﻢ ﻋِﻨ ﺪﻧﺎ ﹶﻟ ِﻤ ﻦ ﺍﹾﻟ ﻤ
ﲔ ﹶﻟﻨﺰﹾﻟﻨﺎ ﻋ ﹶﻠ ﻴﻬِﻢ ﻣ ﻦ ﺍﻟﺴﻤﺎ ِﺀ ﻣﻠﹶﻜﹰﺎ ﺭﺳﻮ ﹰﻻ
ﺽ ﻣﻶِﺋ ﹶﻜ ﹲﺔ ﻳ ﻤﺸﻮ ﹶﻥ ﻣ ﹾﻄ ﻤِﺌﻨ
]ﺍﻷﻧﻌﺎﻡ ،[124ﻗﹸﻞ ﻟﱠ ﻮ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍ َﻷ ﺭ ِ
]ﺍﻹﺳﺮﺍﺀ .[95
ﻚ ﻣِﻦ ﺑ ﻴ ِﻦ ﻳ ﺪﻳ ِﻪ ﻭ ِﻣ ﻦ
ﺴ ﹸﻠ
ﺐ ﹶﻓﻠﹶﺎ ﻳ ﹾﻈ ِﻬ ﺮ ﻋﻠﹶﻰ ﹶﻏ ﻴِﺒ ِﻪ ﹶﺃﺣﺪﹰﺍ * ِﺇﻟﱠﺎ ﻣ ِﻦ ﺍ ﺭﺗﻀﻰ ﻣِﻦ ﺭﺳﻮ ٍﻝ ﹶﻓِﺈﻧ ﻪ ﻳ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻋﺎِﻟ ﻢ ﺍﹾﻟ ﻐ ﻴ ِ
ﺕ ﺭﺑِ ﻬ ﻢ ]ﺍﳉﻦ ،[28-26ﹶﻓِﺒ ﻬﺪﺍ ﻫ ﻢ ﺍ ﹾﻗﺘ ِﺪ ﻩ ]ﺍﻷﻧﻌﺎﻡ .[90
ﺧ ﹾﻠ ِﻔ ِﻪ ﺭﺻﺪﹰﺍ * ِﻟﻴ ﻌ ﹶﻠ ﻢ ﺃﹶﻥ ﹶﻗ ﺪ ﹶﺃﺑ ﹶﻠﻐﻮﺍ ِﺭﺳﺎﻟﹶﺎ ِ
ﺺ
ﺼ
ﻚ ﻭ ِﻣ ﻨﻬﻢ ﻣﻦ ﻟﱠ ﻢ ﻧ ﹾﻘ
ﺼﻨﺎ ﻋ ﹶﻠ ﻴ
ﺼ
ﻕ ﺑ ﻴ ﻦ ﹶﺃ ﺣ ٍﺪ ﻣﻦ ﺭ ﺳ ِﻠ ِﻪ ]ﺍﻟﺒﻘﺮﺓ ِ ،[285ﻣ ﻨﻬﻢ ﻣﻦ ﹶﻗ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻻ ﻧ ﹶﻔﺮ
ﻚ ]ﻏﺎﻓﺮ .[78
ﻋ ﹶﻠ ﻴ
-68ﻫﻢ ﺣﺠﺔ ﺍﷲ ﻭﺷﻬﻮﺩﻩ ،ﺃﻧﺒﺄﻫﻢ ﺍﷲ ﺑﻮﺣﻴﻪ ،ﻭﺃﺭﺳﻠﻬﻢ ﻟﺘﺒﻠﻴﻐﻪ ﳋﻠﻘﻪ ،ﻟﻴﻌﺮﻓﻮﻫﻢ ﺑﻪ ﻭﺑﺸﺮﻋﻪ ،ﻭﻳﻨﺒﻬﻮﻫﻢ ﺇﱃ ﺁﻳﺎﺗﻪ
ﻭﻳﺬﻛﺮﻭﻫﻢ ﺑﺈﻧﻌﺎﻣﺎﺗﻪ ،ﻭﻳﺒﺸﺮﻭﻫﻢ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻨﺠﺎﺓ ﺇﺫﺍ ﺍﺗﺒﻌﻮﻫﻢ ،ﻭﳜﻮﻓﻮﻫﻢ ﻣﻦ ﺍﻟﺸﻘﺎﻭﺓ ﻭﺍﳍﻼﻙ ﺇﺫﺍ ﺧﺎﻟﻔﻮﻫﻢ،
ﻓﻘﺎﻣﺖ ﻢ ﳌﺎ ﺑﻠﹼﻐﻮﺍ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺃﺩﻭﺍ ﺍﻷﻣﺎﻧﺔ -ﺣﺠﺔ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ،ﻭﻛﺎﻧﻮﺍ ﻭﻫﻢ ﺍﻟﻌﺪﻭﻝ ﺍﻷﻣﻨﺎﺀ ﺍﻟﺼﺎﺩﻗﻮﻥ -ﺷﻬﺪﺍﺀ
ﻋﻠﻴﻬﻢ ﻳﻮﻡ ﻟﻘﺎﺋﻪ.
ﻕ
ﲔ ﻣِﻦ ﺑ ﻌ ِﺪ ِﻩ ﻭﹶﺃ ﻭ ﺣ ﻴﻨﺎ ِﺇﻟﹶﻰ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭِﺇ ﺳﻤﺎﻋِﻴ ﹶﻞ ﻭِﺇ ﺳﺤﺎ
ﺡ ﻭﺍﻟﻨِﺒﻴ
ﻚ ﹶﻛﻤﺎ ﹶﺃ ﻭ ﺣ ﻴﻨﺎ ِﺇﻟﹶﻰ ﻧﻮ ٍ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻧﺎ ﹶﺃ ﻭ ﺣ ﻴﻨﺎ ِﺇﹶﻟ ﻴ
ﻚ
ﺼﻨﺎ ﻫ ﻢ ﻋ ﹶﻠ ﻴ
ﺼ
ﻼ ﹶﻗ ﺪ ﹶﻗ
ﺲ ﻭﻫﺎﺭﻭ ﹶﻥ ﻭ ﺳ ﹶﻠ ﻴﻤﺎ ﹶﻥ ﻭﺁﺗ ﻴﻨﺎ ﺩﺍﻭﻭ ﺩ ﺯﺑﻮﺭﹰﺍ * ﻭ ﺭ ﺳ ﹰ
ﺏ ﻭﻳﻮﻧ
ﻁ ﻭﻋِﻴﺴﻰ ﻭﹶﺃﻳﻮ
ﺏ ﻭﺍ َﻷ ﺳﺒﺎ ِ
ﻭﻳ ﻌﻘﹸﻮ
ﺱ ﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ
ﻼ ﻣﺒﺸﺮِﻳ ﻦ ﻭﻣﻨﺬِﺭِﻳ ﻦ ِﻟﹶﺌﻼﱠ ﻳﻜﹸﻮ ﹶﻥ ﻟِﻠﻨﺎ ِ
ﻚ ﻭ ﹶﻛﻠﱠ ﻢ ﺍﻟﻠﹼ ﻪ ﻣﻮﺳﻰ ﺗ ﹾﻜﻠِﻴﻤﹰﺎ * ﺭ ﺳ ﹰ
ﺼ ﻬ ﻢ ﻋ ﹶﻠ ﻴ
ﺼ
ﻼ ﻟﱠ ﻢ ﻧ ﹾﻘ
ﻣِﻦ ﹶﻗ ﺒ ﹸﻞ ﻭ ﺭ ﺳ ﹰ
ﺣﺠ ﹲﺔ ﺑ ﻌ ﺪ ﺍﻟﺮ ﺳ ِﻞ ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﹼ ﻪ ﻋﺰِﻳﺰﹰﺍ ﺣﻜِﻴﻤﹰﺎ ]ﺍﻟﻨﺴﺎﺀ .[165-163
29
www.binbdis.net א
א
ﻚ ﻋﻠﹶﻰ ﻫـﺆﻻﺀ ﺷﻬِﻴﺪﹰﺍ ]ﺍﻟﻨﺴﺎﺀ ،[41
ﺸﻬِﻴ ٍﺪ ﻭِ ﺟ ﹾﺌﻨﺎ ِﺑ
ﻒ ِﺇﺫﹶﺍ ِﺟ ﹾﺌﻨﺎ ﻣِﻦ ﹸﻛﻞﱢ ﺃﻣٍ ﺔ ِﺑ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓ ﹶﻜ ﻴ
ﻚ ﺷﻬِﻴﺪﹰﺍ ﻋﻠﹶﻰ ﻫـﺆﻻﺀ ]ﺍﻟﻨﺤﻞ .[89
ﺴ ِﻬ ﻢ ﻭ ِﺟ ﹾﺌﻨﺎ ِﺑ
ﺚ ﻓِﻲ ﹸﻛﻞﱢ ﹸﺃﻣٍ ﺔ ﺷﻬِﻴﺪﹰﺍ ﻋ ﹶﻠ ﻴﻬِﻢ ﻣ ﻦ ﺃﹶﻧ ﹸﻔ ِ
ﻭﻳ ﻮ ﻡ ﻧ ﺒ ﻌ ﹸ
ﺗﺄﻳﻴﺪ ﺍﷲ ﳍﻢ ﺑﺎﻟﺒﻴﺎﺕ ﻭﺍﻵﻳﺎﺕ :
-69ﳌﺎ ﺃﺭﺳﻞ ﺍﷲ ﺍﻟﺮﺳﻞ ﳍﺪﺍﻳﺔ ﺧﻠﻘﻪ ،ﻭﺇﻗﺎﻣﺔ ﺣﺠﺘﻪ ،ﺃﻳﺪﻫﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ ،ﻭﻫﻲ ﻛﻞ ﻣﺎ ﺗﺒﲔ ﺑﻪ ﺍﳊﻖ ،ﻣﻦ ﻛﻤﺎﻝ
ﺳﲑﻢ ﰲ ﻗﻮﻣﻬﻢ ،ﻭﻭﺿﻮﺡ ﺑﻴﺎﻢ ،ﻭﻗﻮﺓ ﺣﺠﺘﻬﻢ ،ﻭﺃﻳﺪﻫﻢ ﺑﺎﻵﻳﺎﺕ ﺍﳌﻌﺠﺰﺍﺕ ﺍﳋﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ ،ﺍﳌﻌﺠﻮﺯ ﻋﻦ
ﻣﻌﺎﺭﺿﺘﻬﺎ ﻓﻜﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺍﳋﻠﻖ ﺑﺎﳊﺠﺞ ﻭﺍﻟﱪﺍﻫﲔ.
ﻓﺈﺫﺍ ﺳﺄﻟﻮﻫﻢ ﺁﻳﺔ ﺭﺩﻭﺍ ﺍﻷﻣﺮ ﺇﱃ ﺍﷲ ،ﻭﺗﱪﺀﻭﺍ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﻣﻌﻪ ﺗﺼﺮﻑ ﰲ ﺍﻟﻜﻮﻥ ﺣﱴ ﻳﺄﺗﻮﺍ ﺑﺎﻵﻳﺎﺕ ،ﻓﻴﻌﻄﻴﻬﻢ
ﺍﷲ ﺍﻵﻳﺎﺕ ﺗﺄﻳﻴﺪﺍ ﳍﻢ ،ﻭﲣﻮﻳﻔﺎ ﻟﻘﻮﻣﻬﻢ :ﻓﻴﺨﻀﻊ ﻗﻮﻡ ﻓﻴﺆﻣﻨﻮﻥ ،ﻭﻳﺴﺘﻤﺮ ﺍﻷﻛﺜﺮﻳﺔ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺩ ،ﻓﺘﺤﻖ ﻋﻠﻴﻬﻢ
ﻛﻠﻤﺔ ﺍﻟﻌﺬﺍﺏ.
ﺖ ﻓِﻴﻨﺎ ﻣ ﺮ ﺟﻮﹰﺍ ﹶﻗ ﺒ ﹶﻞ ﻫﺬﹶﺍ
ﺢ ﹶﻗ ﺪ ﻛﹸﻨ
ﺕ ]ﺍﳊﺪﻳﺪ ،[25ﻗﹶﺎﻟﹸﻮﹾﺍ ﻳﺎ ﺻﺎِﻟ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﻘﺪ ﹶﻟ ﹶﻘ ﺪ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﺭ ﺳ ﹶﻠﻨﺎ ﺑِﺎﹾﻟﺒﻴﻨﺎ ِ
ﻚ ﺣﺠﺘﻨﺎ ﺁﺗ ﻴﻨﺎﻫﺎ ِﺇﺑﺮﺍﻫِﻴ ﻢ
]ﻫﻮﺩ ،[62ﻭﻣﺎ ﹶﺃ ﺭ ﺳ ﹾﻠﻨﺎ ﻣِﻦ ﺭﺳﻮ ٍﻝ ِﺇﻻﱠ ِﺑ ِﻠﺴﺎ ِﻥ ﹶﻗ ﻮ ِﻣ ِﻪ ِﻟﻴﺒﻴ ﻦ ﹶﻟ ﻬ ﻢ ]ﺇﺑﺮﺍﻫﻴﻢ ،[4ﻭِﺗ ﹾﻠ
ﻋﻠﹶﻰ ﹶﻗ ﻮ ِﻣ ِﻪ ]ﺍﻷﻧﻌﺎﻡ .[83
ﺡ ﻭﻋﺎ ٍﺩ ﻭﹶﺛﻤﻮ ﺩ ﻭﺍﻟﱠﺬِﻳ ﻦ ﻣِﻦ ﺑ ﻌ ِﺪ ِﻫ ﻢ ﹶﻻ ﻳ ﻌ ﹶﻠ ﻤ ﻬ ﻢ ِﺇﻻﱠ ﺍﻟﻠﹼ ﻪ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﺃﹶﻟ ﻢ ﻳ ﹾﺄِﺗ ﹸﻜ ﻢ ﻧﺒﹸﺄ ﺍﻟﱠﺬِﻳ ﻦ ﻣِﻦ ﹶﻗ ﺒ ِﻠ ﹸﻜ ﻢ ﹶﻗ ﻮ ِﻡ ﻧﻮ ٍ
ﺕ ﹶﻓ ﺮﺩﻭﹾﺍ ﹶﺃﻳ ِﺪﻳ ﻬ ﻢ ﻓِﻲ ﹶﺃ ﹾﻓﻮﺍ ِﻫ ِﻬ ﻢ ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ِﺇﻧﺎ ﹶﻛ ﹶﻔ ﺮﻧﺎ ِﺑﻤﺎ ﹸﺃ ﺭ ِﺳ ﹾﻠﺘﻢ ِﺑ ِﻪ ﻭِﺇﻧﺎ ﹶﻟﻔِﻲ ﺷﻚ ﻣﻤﺎ ﺗ ﺪﻋﻮﻧﻨﺎ ِﺇﹶﻟ ﻴ ِﻪ
ﺟﺎﺀﺗ ﻬ ﻢ ﺭ ﺳ ﹸﻠﻬﻢ ﺑِﺎﹾﻟﺒﻴﻨﺎ ِ
ﺽ ﻳ ﺪﻋﻮ ﹸﻛ ﻢ ِﻟﻴ ﻐ ِﻔ ﺮ ﹶﻟﻜﹸﻢ ﻣﻦ ﹸﺫﻧﻮِﺑ ﹸﻜ ﻢ ﻭﻳ ﺆﺧ ﺮ ﹸﻛ ﻢ ِﺇﻟﹶﻰ
ﺕ ﻭﺍ َﻷ ﺭ ِ
ﺖ ﺭ ﺳ ﹸﻠ ﻬ ﻢ ﹶﺃﻓِﻲ ﺍﻟﻠﹼ ِﻪ ﺷﻚ ﻓﹶﺎ ِﻃ ِﺮ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﺐ * ﻗﹶﺎﹶﻟ
ﻣﺮِﻳ ٍ
ﺖ ﹶﻟ ﻬ ﻢ
ﲔ ﻗﹶﺎﹶﻟ
ﺴ ﹾﻠﻄﹶﺎ ٍﻥ ﻣِﺒ ٍ
ﺼﺪﻭﻧﺎ ﻋﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻌﺒ ﺪ ﺁﺑﺂ ﺅﻧﺎ ﹶﻓ ﹾﺄﺗﻮﻧﺎ ِﺑ
ﺸ ﺮ ﻣ ﹾﺜ ﹸﻠﻨﺎ ﺗﺮِﻳﺪﻭ ﹶﻥ ﺃﹶﻥ ﺗ
ﹶﺃ ﺟ ٍﻞ ﻣﺴـﻤﻰ ﻗﹶﺎﻟﹸﻮﹾﺍ ِﺇﻥﹾ ﺃﹶﻧﺘ ﻢ ِﺇﻻﱠ ﺑ
ﺴ ﹾﻠﻄﹶﺎ ٍﻥ ِﺇﻻﱠ ِﺑِﺈ ﹾﺫ ِﻥ
ﺤ ﻦ ِﺇﻻﱠ ﺑﺸ ﺮ ﻣ ﹾﺜ ﹸﻠ ﹸﻜ ﻢ ﻭﻟﹶـ ِﻜﻦ ﺍﻟﻠﹼ ﻪ ﻳ ﻤﻦ ﻋﻠﹶﻰ ﻣﻦ ﻳﺸﺎ ُﺀ ِﻣ ﻦ ِﻋﺒﺎ ِﺩ ِﻩ ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨﺎ ﺃﹶﻥ ﻧ ﹾﺄِﺗﻴﻜﹸﻢ ِﺑ
ﺭ ﺳ ﹸﻠ ﻬ ﻢ ﺇِﻥ ﻧ
ﺼِﺒ ﺮﻥﱠ ﻋﻠﹶﻰ ﻣﺎ ﺁ ﹶﺫﻳﺘﻤﻮﻧﺎ ﻭ ﻋﻠﹶﻰ
ﺍﻟﻠﹼﻪِ ﻭﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ ﹶﻓ ﹾﻠﻴﺘ ﻮﻛﱠ ِﻞ ﺍﹾﻟ ﻤ ﺆ ِﻣﻨﻮ ﹶﻥ * ﻭﻣﺎ ﹶﻟﻨﺎ ﹶﺃﻻﱠ ﻧﺘ ﻮﻛﱠ ﹶﻞ ﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ ﻭ ﹶﻗ ﺪ ﻫﺪﺍﻧﺎ ﺳﺒ ﹶﻠﻨﺎ ﻭﹶﻟﻨ
ﺍﻟﻠﹼ ِﻪ ﹶﻓ ﹾﻠﻴﺘ ﻮﻛﱠ ِﻞ ﺍﹾﻟ ﻤﺘ ﻮﻛﱢﻠﹸﻮ ﹶﻥ ]ﺇﺑﺮﺍﻫﻴﻢ .[12-9
ﺨﻮِﻳﻔﹰﺎ ]ﺍﻹﺳﺮﺍﺀ .[59
ﺕ ِﺇﻻﱠ ﺗ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻣﺎ ﻧ ﺮ ِﺳ ﹸﻞ ﺑِﺎﻵﻳﺎ ِ
ﲤﺎﻡ ﻋﺒﻮﺩﻳﺘﻬﻢ ﻣﻊ ﻋﻠﻮ ﻣﺮﺗﺒﺘﻬﻢ :
-70ﻫﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻋﻠﻮ ﻣﱰﻟﺘﻬﻢ ﻻ ﳝﺘﺎﺯﻭﻥ ﻋﻦ ﺍﳋﻠﻖ ﰲ ﲤﺎﻡ ﻋﺒﻮﺩﻳﺘﻬﻢ ،ﺑﺎﻓﺘﻘﺎﺭﻫﻢ ﺇﱃ ﺍﷲ،
ﻭﺟﺮﻳﺎﻥ ﻗﺪﺭﻩ ﻋﻠﻴﻬﻢ ،ﻭﻋﺪﻡ ﻣﻠﻜﻬﻢ ﺷﻴﺌﺎ ﻣﻌﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﰲ ﻣﻠﻜﻪ ،ﻭﻋﺪﻡ ﻋﻠﻤﻬﻢ ﺍﻟﻐﻴﺐ ﺇﻻ ﻣﺎ ﻋﻠﻤﻬﻢ ﺍﷲ
ﻭﺟﺮﻳﺎﻥ ﺷﺮﻋﻪ ﻋﻠﻴﻬﻢ ﻭﻗﻴﺎﻣﻬﻢ ﲟﺎ ﻛﻠﻔﻮﺍ ﺑﻪ ﺧﺎﺿﻌﲔ ﷲ ﺭﺍﺟﲔ ﺧﺎﺋﻔﲔ.
ﺢ ﺃﹶﻥ ﻳﻜﹸﻮ ﹶﻥ ﻋﺒﺪﹰﺍ ﻟﱢﻠﹼ ِﻪ ﻭ ﹶﻻ ﺍﹾﻟﻤﻶِﺋ ﹶﻜ ﹸﺔ ﺍﹾﻟ ﻤ ﹶﻘﺮﺑﻮ ﹶﻥ ]ﺍﻟﻨﺴﺎﺀ .[172
ﻒ ﺍﹾﻟ ﻤﺴِﻴ
ﺴﺘﻨ ِﻜ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﱠﻦ ﻳ
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ﲑ ]ﺍﻟﻘﺼﺺ ،[24ﻭﻣﺎ ﹶﺃ ﺩﺭِﻱ ﻣﺎ ﻳ ﹾﻔ ﻌ ﹸﻞ ﺑِﻲ ﻭﻟﹶﺎ ِﺑ ﹸﻜ ﻢ ِﺇ ﹾﻥ ﹶﺃﺗِﺒ ﻊ ِﺇﻟﱠﺎ ﻣﺎ ﻳﻮﺣﻰ
ﺖ ِﺇﹶﻟﻲِ ﻣ ﻦ ﺧ ﻴ ٍﺮ ﹶﻓ ِﻘ
ﺭﺏِ ﺇﻧﻲ ِﻟﻤﺎ ﺃﹶﻧ ﺰﹾﻟ
ﺖ ﹶﺃ ﻋ ﹶﻠ ﻢ
ﺿﺮﹰﺍ ِﺇﻻﱠ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﹼ ﻪ ﻭﹶﻟ ﻮ ﻛﹸﻨ
ﻚ ِﻟﻨ ﹾﻔﺴِﻲ ﻧﻔﹾﻌﹰﺎ ﻭ ﹶﻻ
ﲔ ]ﺍﻷﺣﻘﺎﻑ ،[9ﻗﹸﻞ ﻻﱠ ﹶﺃ ﻣ ِﻠ
ِﺇﹶﻟﻲ ﻭﻣﺎ ﹶﺃﻧﺎ ِﺇﻟﱠﺎ ﻧﺬِﻳ ﺮ ﻣِﺒ
ﺨ ﻴ ِﺮ ﻭﻣﺎ ﻣﺴِﻨ ﻲ ﺍﻟﺴﻮ ُﺀ ]ﺍﻷﻋﺮﺍﻑ .[188
ﺕ ِﻣ ﻦ ﺍﹾﻟ
ﺐ ﹶﻻ ﺳﺘ ﹾﻜﹶﺜ ﺮ
ﺍﹾﻟ ﻐ ﻴ
ﺕ ﻭﺍ ﻋ ﻤﻠﹸﻮﺍ ﺻﺎﻟِﺤﹰﺎ ِﺇﻧﻲ
ﻭﻣﺎ ﹸﺃﺭِﻳ ﺪ ﹶﺃ ﹾﻥ ﹸﺃﺧﺎِﻟ ﹶﻔ ﹸﻜ ﻢ ِﺇﻟﹶﻰ ﻣﺎ ﹶﺃﻧﻬﺎ ﹸﻛ ﻢ ﻋ ﻨ ﻪ ]ﻫﻮﺩ ،[88ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﺮ ﺳ ﹸﻞ ﹸﻛﻠﹸﻮﺍ ﻣِ ﻦ ﺍﻟﻄﱠﻴﺒﺎ ِ
ِﺑﻤﺎ ﺗ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﻋﻠِﻴ ﻢ ]ﺍﳌﺆﻣﻨﻮﻥ .[51
ﺏ ﻭﻳ ﺮﺟﻮﻥﹶ ﺭ ﺣ ﻤﺘ ﻪ ﻭﻳﺨﺎﻓﹸﻮ ﹶﻥ ﻋﺬﹶﺍﺑ ﻪ ِﺇﻥﱠ
ﻚ ﺍﻟﱠﺬِﻳ ﻦ ﻳ ﺪﻋﻮ ﹶﻥ ﻳ ﺒﺘﻐﻮ ﹶﻥ ِﺇﻟﹶﻰ ﺭﺑِ ﻬ ﻢ ﺍﹾﻟ ﻮﺳِﻴ ﹶﻠ ﹶﺔ ﹶﺃﻳ ﻬ ﻢ ﹶﺃ ﹾﻗ ﺮ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﺃﹸﻭﻟﹶـِﺌ
ﺤﺬﹸﻭﺭﹰﺍ ]ﺍﻹﺳﺮﺍﺀ .[57
ﻚ ﻛﹶﺎ ﹶﻥ ﻣ
ﺏ ﺭﺑ
ﻋﺬﹶﺍ
ﺗﺄﺩﺑﻨﺎ ﻣﻌﻬﻢ ﻓﻴﻤﺎ ﻋﻮﺗﺒﻮﺍ ﻋﻠﻴﻪ ﻭﺍﺳﺘﻐﻔﺮﻭﺍ ﻣﻨﻪ :
-71ﻫﻢ ﻋﺒﺎﺩ ﺍﷲ ﳜﺎﻃﺒﻬﻢ ﲟﺎ ﺷﺎﺀ ،ﻭﻳﻌﺎﺗﺒﻬﻢ ﲟﺎ ﺃﺭﺍﺩ ،ﻓﻴﻌﺘﺮﻓﻮﻥ ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ،ﻭﻟﻴﺲ ﻟﻨﺎ ﻓﻴﻤﺎ ﻋﻮﺗﺒﻮﺍ ﻋﻠﻴﻪ
ﻭﺍﺳﺘﻐﻔﺮﻭﺍ ﻣﻨﻪ ﺇﻻ ﺣﻜﺎﻳﺔ ﻟﻔﻈﻪ ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻣﻊ ﺍﻋﺘﻘﺎﺩ ﺍﺣﺘﺮﺍﻣﻬﻢ ﻭﺇﻛﺒﺎﺭﻫﻢ .ﻭﺃﻥ ﺍﷲ ﻳﻌﺎﺗﺒﻬﻢ ﻋﻠﻰ
ﻗﺪﺭ ﻋﻠﻮ ﻣﱰﻟﺘﻬﻢ .ﻭﺃﻧﻬﻢ ﻟﻜﻤﺎﻝ ﻣﻌﺮﻓﺘﻬﻢ ﺑﺮﻢ ﻭﻋﻈﻴﻢ ﺣﻘﻪ ﻋﻠﻴﻬﻢ ﻳﺮﻭﻥ ﻣﺎﻻ ﻳﻌﺪ ﺗﻘﺼﲑﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑﻫﻢ ﺗﻘﺼﲑﺍ
ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ.
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ِ :ﺇﻥﱠ ﺍﻟﱠﺬِﻳ ﻦ ﻳ ﺆﺫﹸﻭ ﹶﻥ ﺍﻟﻠﱠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﹶﻟ ﻌﻨ ﻬ ﻢ ﺍﻟﻠﱠ ﻪ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻭﺃﹶ ﻋﺪ ﹶﻟ ﻬ ﻢ ﻋﺬﹶﺍﺑﹰﺎ ﻣﻬِﻴﻨﹰﺎ
]ﺍﻷﺣﺰﺍﺏ [57
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ﺧﺘﻢ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻋﻤﻮﻣﻬﺎ
. -72ﺧﺘﻢ ﺍﷲ ﺍﻟﺮﺳﺎﻟﺔ ﲟﺤﻤﺪ
ﻭﺟﻌﻞ ﺭﺳﺎﻟﺘﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺠﻦ ﻭﺍﻹﻧﺲ ﻭﺍﳌﻼﺋﻜﺔ.
ﻭﺟﻌﻞ ﺷﺮﻳﻌﺘﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳉﺎﻣﻌﺔ ﳌﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﺒﺸﺮ ﻓﻴﻤﺎ ﺑﻘﻲ ﺁﺧﺮ ﺃﻃﻮﺍﺭﻫﻢ ﰲ ﻭﺟﻮﺩﻫﻢ ،ﻭﻫﻮ ﻃﻮﺭ ﺭﻗﻴﻬﻢ ﺍﻟﻌﻘﻠﻲ
ﻭﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﻌﻤﺮﺍﱐ ،ﻓﺄﻏﻨﺖ ﻋﻤﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ﻓﻜﺎﻧﺖ ﻧﺎﺳﺨﺔ ﳍﺎ.
ﻭﳍﺬﺍ ﺟﻌﻞ ﺁﻳﺘﻪ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﻋﻘﻠﻴﺔ ﺧﺎﻟﺪﺓ ،ﳜﻀﻊ ﳍﺎ ﻭﻳﻬﺘﺪﻱ ﺎ ﻛﻞ ﻣﻦ ﲰﻌﻬﺎ ﻭﻓﻬﻤﻬﺎ .ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
ﲔ ]ﺍﻷﺣﺰﺍﺏ .[40
ﻭﹶﻟﻜِﻦ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﻭﺧﺎﺗ ﻢ ﺍﻟﻨِﺒﻴ
ﺱ ِﺇﻧﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﹼ ِﻪ ِﺇﹶﻟ ﻴ ﹸﻜ ﻢ ﺟﻤِﻴﻌﹰﺎ ]ﺍﻷﻋﺮﺍﻑ ،[158ﻷُﻧ ِﺬ ﺭﻛﹸﻢ ِﺑ ِﻪ ﻭﻣﻦ ﺑ ﹶﻠ ﹶﻎ ]ﺍﻷﻧﻌﺎﻡ ،[19
ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺖ
ﺖ ﹶﻟ ﹸﻜ ﻢ ﺩِﻳﻨ ﹸﻜ ﻢ ﻭﹶﺃﺗ ﻤ ﻤ
ﺴﺘ ِﻤﻌﻮ ﹶﻥ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ]ﺍﻷﺣﻘﺎﻑ ،[29ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﹾﻛ ﻤ ﹾﻠ
ﺠﻦ ﻳ
ﻚ ﻧﻔﹶﺮﹰﺍ ﻣ ﻦ ﺍﹾﻟ ِ
ﺻ ﺮ ﹾﻓﻨﺎ ِﺇﹶﻟ ﻴ
ﻭِﺇ ﹾﺫ
ﺏ ﻳ ﺘﻠﹶﻰ ﻋ ﹶﻠ ﻴ ِﻬ ﻢ
ﻚ ﺍﹾﻟ ِﻜﺘﺎ
ﻼ ﻡ ﺩِﻳﻨﹰﺎ ]ﺍﳌﺎﺋﺪﺓ ،[3ﹶﺃ ﻭﹶﻟ ﻢ ﻳ ﹾﻜ ِﻔ ِﻬ ﻢ ﹶﺃﻧﺎ ﺃﹶﻧ ﺰ ﹾﻟﻨﺎ ﻋ ﹶﻠ ﻴ
ﺖ ﹶﻟ ﹸﻜ ﻢ ﺍ ِﻹ ﺳ ﹶ
ﻋ ﹶﻠ ﻴ ﹸﻜﻢِ ﻧ ﻌ ﻤﺘِﻲ ﻭ ﺭﺿِﻴ
]ﺍﻟﻌﻨﻜﺒﻮﺕ ،[51ﹸﺛﻢ ﺟ ﻌﻠﹾﻨﺎ ﻙ ﻋﻠﹶﻰ ﺷﺮِﻳ ﻌ ٍﺔ ﻣ ﻦ ﺍﹾﻟﹶﺄ ﻣ ِﺮ ﻓﹶﺎﺗِﺒ ﻌﻬﺎ ]ﺍﳉﺎﺛﻴﺔ .[18
:ﻣﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻧﱯ ﺇﻻ ﺃﻋﻄﻲ ﻣﺎ ﻣﺜﻠﻪ ﺃﻣﻦ ﻋﻠﻴﻪ ﻭﳊﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺍﻟﺒﺸﺮ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺖ ﻭﺣﻴﺎ ﺃﻭﺣﺎﻩ ﺍﷲ ﺇﱄ ،ﻓﺄﺭﺟﻮ ﺃﻥ ﺃﻛﻮﻥ ﺃﻛﺜﺮﻫﻢ ﺗﺎﺑﻌﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ
ﻭﻣﺴﻠﻢ.
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ﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ
ﺍﻧﺘﻬﺎﺀ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺪﻧﻴﻮﻱ ﻭﺣﺪﻭﺙ ﺍﻟﻮﺟﻮﺩ ﺍﻷﺧﺮﻭﻱ :
-73ﻧﺆﻣﻦ ﺑﺎﻧﺘﻬﺎﺀ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺪﻧﻴﻮﻱ ،ﻋﻨﺪ ﺍﻧﺘﻬﺎﺀ ﺃﺟﻞ ﻭﺟﻮﺩﻩ ﰲ ﻋﻠﻢ ﺍﷲ :ﻓﻴﻨﺤ ﱡﻞ ﻧﻈﺎﻡ ﻫﺬﺍ ﺍﻟﻜﻮﻥ،
ﻓﻴﺨﺮﺏ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻠﻮﻱ ،ﻛﻤﺎ ﳜﺮﺏ ﺍﻟﻜﻮﻥ ﺍﻟﺴﻔﻠﻲ ،ﻟﻴﻜﻮﻥ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ ﺍﻷﺧﺮﻭﻱ ﰲ ﻛﻮﻧﻪ ﺁﺧﺮ ،ﻭﻧﻈﺎﻡ ﺁﺧﺮ ﺇﺫ
ﺍﻟﺬﻱ ﻗﺪﺭ ﻋﻠﻰ ﺧﻠﻘﻪ ﻭﻧﻈﺎﻣﻪ ،ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻋﺪﺍﻣﻪ ﻭﺇﺑﻄﺎﻝ ﻧﻈﺎﻣﻪ ،ﻭﻋﻠﻰ ﺧﻠﻖ ﻣﺜﻠﻪ ﻭﻧﻈﺎﻣﻪ.
ﺸﻬﻮ ﺩ * ﻭﻣﺎ ﻧ ﺆﺧ ﺮ ﻩ ِﺇﻻﱠ ِﻟﹶﺄ ﺟ ٍﻞ ﻣ ﻌﺪﻭ ٍﺩ ]ﻫﻮﺩ .[104-103
ﻚ ﻳ ﻮ ﻡ ﻣ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ﹶﺫِﻟ
ﺠﻠﱢﻴﻬﺎ ِﻟ ﻮ ﹾﻗِﺘﻬﺎ ِﺇﻻﱠ ﻫ ﻮ ]ﺍﻷﻋﺮﺍﻑ .[187
ﻚ ﻋﻦِ ﺍﻟﺴﺎ ﻋ ِﺔ ﹶﺃﻳﺎ ﹶﻥ ﻣ ﺮﺳﺎﻫﺎ ﹸﻗ ﹾﻞ ِﺇﻧﻤﺎ ِﻋ ﹾﻠ ﻤﻬﺎ ﻋِﻨ ﺪ ﺭﺑﻲ ﹶﻻ ﻳ
ﺴﹶﺄﻟﹸﻮﻧ
ﻳ
ﺲ ﻣﺎ
ﺖ ﻧ ﹾﻔ
ﺕ * ﻋ ِﻠ ﻤ
ﺕ * ﻭِﺇﺫﹶﺍ ﺍﹾﻟ ﹸﻘﺒﻮ ﺭ ﺑ ﻌِﺜ ﺮ
ﺕ * ﻭِﺇﺫﹶﺍ ﺍﹾﻟِﺒﺤﺎ ﺭ ﹸﻓﺠ ﺮ
ﺐ ﺍﻧﺘﹶﺜ ﺮ
ﺕ * ﻭِﺇﺫﹶﺍ ﺍﹾﻟ ﹶﻜﻮﺍ ِﻛ
ِﺇﺫﹶﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧ ﹶﻔ ﹶﻄ ﺮ
ﺕ ]ﺍﻻﻧﻔﻄﺎﺭ .[5-1
ﺖ ﻭﹶﺃﺧ ﺮ
ﹶﻗﺪ ﻣ
ﺖ ] ﺍﳌﺮﺳﻼﺕ .[10-8
ﺴ ﹶﻔ
ﺠﺒﺎ ﹸﻝ ﻧ ِ
ﺖ * ﻭِﺇﺫﹶﺍ ﺍﹾﻟ ِ
ﺖ * ﻭِﺇﺫﹶﺍ ﺍﻟﺴﻤﺎﺀ ﹸﻓ ِﺮ ﺟ
ﺴ
ﹶﻓِﺈﺫﹶﺍ ﺍﻟﻨﺠﻮ ﻡ ﹸﻃ ِﻤ
ﺽ ﹶﻏ ﻴ ﺮ
ﺖ ﻫﺒﺎﺀ ﻣﻨﺒﺜﹼﹰﺎ ]ﺍﻟﻮﺍﻗﻌﺔ ،[6-4ﻳ ﻮ ﻡ ﺗﺒﺪ ﹸﻝ ﺍ َﻷ ﺭ
ﺠﺒﺎ ﹸﻝ ﺑﺴﹰﺎ * ﹶﻓﻜﹶﺎﻧ
ﺖ ﺍﹾﻟ ِ
ﺽ ﺭﺟﹰﺎ * ﻭﺑﺴِ
ﺖ ﺍﹾﻟﹶﺄ ﺭ
ِﺇﺫﹶﺍ ﺭﺟِ
ﺕ ﻭﺑ ﺮﺯﻭﹾﺍ ﻟﻠﹼ ِﻪ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ ﺍﹾﻟ ﹶﻘﻬﺎ ِﺭ ]ﺇﺑﺮﺍﻫﻴﻢ .[48
ﺽ ﻭﺍﻟﺴﻤﺎﻭﺍ
ﺍ َﻷ ﺭ ِ
ﻕ ﺍﹾﻟ ﻌﻠِﻴ ﻢ ]ﻳﺲ .[81
ﺨﻠﱠﺎ
ﺨ ﹸﻠ ﻖ ِﻣ ﹾﺜ ﹶﻠﻬﻢ ﺑﻠﹶﻰ ﻭ ﻫ ﻮ ﺍﹾﻟ
ﺽ ِﺑﻘﹶﺎ ِﺩ ٍﺭ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻳ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ
ﺲ ﺍﻟﱠﺬِﻱ ﺧ ﹶﻠ ﻖ ﺍﻟﺴﻤﺎﻭﺍ ِ
ﹶﺃ ﻭﹶﻟ ﻴ
ﺍﳌﻌﺎﺩ ﻭﺍﻟﺒﻌﺚ :
-74ﻧﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﳛﻴﻴﻨﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﻳﻌﻴﺪﻧﺎ ﺑﺄﺭﻭﺍﺣﻨﺎ ﻭﺃﺟﺴﺎﺩﻧﺎ :ﻣﻦ ﻗﺒﻮﺭﻧﺎ ﻭﻣﻦ ﺣﻴﺚ ﻛﻨﺎ ،ﺇﱃ ﺍﳌﻮﻗﻒ
ﺍﻷﻋﻈﻢ ،ﻟﻠﻤﺤﺎﺳﺒﺔ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﻭﺍﳉﺰﺍﺀ ﻋﻠﻴﻬﺎ ﺇﺫ ﺫﺍﻙ ﺟﺎﺋﺰ ﰲ ﻗﺪﺭﺗﻪ ،ﻭﻭﺍﺟﺐ ﰲ ﻋﺪﻟﻪ ﻭﺣﻜﻤﺘﻪ.
ﺠ ﻤ ﻌ ﹸﻜ ﻢ ﺇﱃ ﻳ ﻮ ِﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ﹶﺔ ]ﺍﳉﺎﺛﻴﺔ ،[26
ﺤِﻴﻴ ﹸﻜ ﻢ ﹸﺛﻢ ﻳﻤِﻴﺘ ﹸﻜ ﻢ ﹸﺛﻢ ﻳ
ﷲ ﻳ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻗ ِﻞ ﺍ ُ
ﹶﻛ ﻤﺎ ﺑ ﺪﺃﻧﺎ ﹶﺃﻭ ﹶﻝ ﺧ ﹾﻠ ٍﻖ ﻧ ِﻌﻴ ﺪ ﻩ ]ﺍﻷﻧﺒﻴﺎﺀ ،[104
ﻚ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﹶﻟ ﺮﺍﺩ ﻙ ﺇﱃ ﻣ ﻌﺎ ٍﺩ ]ﺍﻟﻘﺼﺺ ،[75
ﺽ ﻋ ﹶﻠ ﻴ
ِﺇﻥﱠ ﺍﻟ ِﺬﻱ ﹶﻓ ﺮ
ﺨ ِﺮ ﺟ ﹸﻜﻢ ﺗﺎ ﺭ ﹰﺓ ﺃ ﺧ ﺮﻯ
ﹸﺛﻢِ ﺇﻧ ﹸﻜ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﺗ ﺒ ﻌﹸﺜﻮ ﹶﻥ ]ﺍﳌﺆﻣﻨﻮﻥ ِ ،[106ﻣ ﻨ ﻬﺎ ﺧ ﹶﻠ ﹾﻘﻨﺎ ﹸﻛ ﻢ ﻭ ِﻓﻴ ﻬﺎ ﻧ ِﻌﻴ ﺪ ﹸﻛ ﻢ ﻭ ِﻣ ﻨ ﻬﺎ ﻧ
ﺠ ﻤ ِﻊ
ﺠ ﻤ ﻌ ﹸﻜ ﻢ ِﻟﻴ ﻮ ِﻡ ﺍﹾﻟ
ﺙ] ...ﺍﻟﻘﻤﺮ ،[7ﻳ ﻮ ﻡ ﻳ
ﺨ ﺮ ﺟﻮ ﹶﻥ ِﻣ ﻦ ﺍﻷ ﺟ ﺪﺍ ِ
ﺼﺎ ﺭ ﻫ ﻢ ﻳ
]ﻃﻪ ،[55ﺧﺸﻌﹰﺎ ﺃﺑ
ﲔ ]ﺍﳌﻄﻔﻔﲔ ،[6
ﺱ ِﻟﺮﺏ ﺍﻟ ﻌﺎﹶﻟ ِﻤ
]ﺍﻟﺘﻐﺎﺑﻦ ،[9ﻳ ﻮ ﻡ ﻳ ﹸﻘﻮ ﻡ ﺍﻟﻨﺎ
ﺤﻖ ﺇﻧﺎ
ﺠ ﺰ ﻭ ﹶﻥ ﻣﺎ ﹸﻛ ﻨﺘ ﻢ ﺗ ﻌ ﻤ ﹸﻠﻮ ﹶﻥ * ﻫ ﹶﺬﺍ ِﻛﺘﺎﺑﻨﺎ ﻳ ﻨ ِﻄ ﻖ ﻋ ﹶﻠ ﻴ ﹸﻜ ﻢ ِﺑﺎﹾﻟ
ﻭﺗﺮﻯ ﹸﻛﻞﱠ ﺃﻣٍ ﺔ ﺟﺎِﺛﻴ ﹰﺔ ﹸﻛ ﱡﻞ ﺃﻣٍ ﺔ ﺗ ﺪ ﻋﻰ ﺇﱃ ِﻛﺘﺎِﺑ ﻬﺎ ﺍﹾﻟﻴ ﻮ ﻡ ﺗ
ﺦ ﻣﺎ ﹸﻛ ﻨﺘ ﻢ ﺗ ﻌ ﻤ ﹸﻠﻮ ﹶﻥ ]ﺍﳉﺎﺛﻴﺔ .[29-28
ﺴ
ﺴﺘ ﻨ ِ
ﹸﻛﻨﺎ ﻧ
33
www.binbdis.net א
א
ﺨﻠﱠ ﹶﻘ ٍﺔ
ﻀ ﻐ ٍﺔ ﻣ
ﺏ ﹸﺛﻢ ﻣِﻦ ﻧ ﹾﻄ ﹶﻔ ٍﺔ ﹸﺛﻢِ ﻣ ﻦ ﻋ ﹶﻠ ﹶﻘ ٍﺔ ﹸﺛﻢ ﻣِﻦ ﻣ
ﺚ ﹶﻓِﺈﻧﺎ ﺧ ﹶﻠ ﹾﻘﻨﺎﻛﹸﻢ ﻣﻦ ﺗﺮﺍ ٍ
ﺐ ﻣ ﻦ ﺍﹾﻟﺒ ﻌ ِ
ﺱ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﻓِﻲ ﺭﻳ ٍ
ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﻼ ﹸﺛﻢِ ﻟﺘﺒ ﹸﻠﻐﻮﺍ ﹶﺃ ﺷﺪ ﹸﻛ ﻢ ﻭﻣِﻨﻜﹸﻢ ﻣﻦ
ﺨ ِﺮ ﺟ ﹸﻜ ﻢ ِﻃ ﹾﻔ ﹰ
ﺴﻤﻰ ﹸﺛﻢ ﻧ
ﺨﻠﱠ ﹶﻘ ٍﺔ ﻟﱢﻨﺒﻴﻦ ﹶﻟ ﹸﻜ ﻢ ﻭﻧ ِﻘﺮ ﻓِﻲ ﺍﹾﻟﹶﺄ ﺭﺣﺎ ِﻡ ﻣﺎ ﻧﺸﺎﺀ ِﺇﻟﹶﻰ ﹶﺃ ﺟ ٍﻞ ﻣ
ﻭ ﹶﻏ ﻴ ِﺮ ﻣ
ﺽ ﻫﺎ ِﻣ ﺪ ﹰﺓ ﹶﻓﺈِﺫﹶﺍ ﺃﹶﻧ ﺰﹾﻟﻨﺎ ﻋ ﹶﻠ ﻴﻬﺎ ﺍﹾﻟﻤﺎﺀ
ﻳﺘ ﻮﻓﱠﻰ ﻭﻣِﻨﻜﹸﻢ ﻣﻦ ﻳ ﺮﺩِ ﺇﻟﹶﻰ ﹶﺃ ﺭ ﹶﺫ ِﻝ ﺍﹾﻟ ﻌ ﻤ ِﺮ ِﻟ ﹶﻜ ﻴﻠﹶﺎ ﻳ ﻌ ﹶﻠ ﻢ ﻣِﻦ ﺑ ﻌ ِﺪ ِﻋ ﹾﻠ ٍﻢ ﺷﻴﺌﹰﺎ ﻭﺗﺮﻯ ﺍﹾﻟﹶﺄ ﺭ
ﺤﻴِﻲ ﺍﹾﻟ ﻤ ﻮﺗﻰ ﻭﹶﺃﻧ ﻪ ﻋﻠﹶﻰ ﹸﻛﻞﱢ ﺷ ﻲ ٍﺀ ﹶﻗﺪِﻳ ﺮ *
ﺤﻖ ﻭﹶﺃﻧ ﻪ ﻳ
ﻚ ِﺑﹶﺄﻥﱠ ﺍﻟﻠﱠ ﻪ ﻫ ﻮ ﺍﹾﻟ
ﺞ ﹶﺫِﻟ
ﺝ ﺑﻬِﻴ ٍ
ﺖ ﻣِﻦ ﹸﻛﻞﱢ ﺯ ﻭ ٍ
ﺖ ﻭﺃﹶﻧﺒﺘ
ﺕ ﻭ ﺭﺑ
ﺍ ﻫﺘﺰ
ﺚ ﻣﻦ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺒﻮ ِﺭ ]ﺍﳊﺞ .[7-5
ﻭﹶﺃﻥﱠ ﺍﻟﺴﺎ ﻋ ﹶﺔ ﺁِﺗﻴ ﹲﺔ ﻟﱠﺎ ﺭﻳﺐ ﻓِﻴﻬﺎ ﻭﹶﺃﻥﱠ ﺍﻟﻠﱠ ﻪ ﻳ ﺒ ﻌ ﹸ
ﺤﻖ ﻟﹶﺎ ِﺇﻟﹶ ﻪ ِﺇﻟﱠﺎ ﻫ ﻮ
ﻚ ﺍﹾﻟ
ﺴ ﺒﺘ ﻢ ﹶﺃﻧﻤﺎ ﺧ ﹶﻠ ﹾﻘﻨﺎ ﹸﻛ ﻢ ﻋﺒﺜﹰﺎ ﻭﹶﺃﻧ ﹸﻜ ﻢ ِﺇﹶﻟ ﻴﻨﺎ ﻟﹶﺎ ﺗ ﺮ ﺟﻌﻮ ﹶﻥ * ﹶﻓﺘﻌﺎﻟﹶﻰ ﺍﻟﻠﱠ ﻪ ﺍﹾﻟ ﻤ ِﻠ
ﺤِ ﹶﺃ ﹶﻓ
ﺵ ﺍﹾﻟ ﹶﻜ ِﺮ ِﱘ ]ﺍﳌﺆﻣﻨﻮﻥ .[116-115
ﺭﺏ ﺍﹾﻟ ﻌ ﺮ ِ
ﻭﺯﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺍﳉﺰﺍﺀ ﻋﻠﻴﻬﺎ :
-75ﻧﺆﻣﻦ ﺑﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻨﺼﺐ ﺍﳌﻴﺰﺍﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﺘﻮﺯﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺠﺎﺯﻭﺍ ﻋﻠﻴﻬﺎ ،ﻭﻳﻘﺘﺺ ﻣﻦ ﺑﻌﻀﻬﻢ
ﺍﻟﺒﻌﺾ ،ﻓﻤﻦ ﺭﺟﺤﺖ ﺣﺴﻨﺎﺗﻪ ﳒﺎ ،ﻭﻣﻦ ﺭﺟﺤﺖ ﺳﻴﺌﺎﺗﻪ ﻋﺬﱢﺏ ،ﺇﺫ ﺫﺍﻙ ﻭﺍﺟﺐ ﰲ ﻋﺪﻝ ﺍﷲ.
ﺲ ﺷ ﻴﺌﹰﺎ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ِﻣ ﹾﺜ ﹶﻘﺎ ﹶﻝ ﺣﺒٍ ﺔ ﻣ ﻦ ﺧ ﺮ ﺩ ِﻝ ﺃﺗ ﻴﻨﺎ ِﺑﻬﺎ
ﻼ ﺗ ﹾﻈ ﹶﻠ ﻢ ﻧ ﹶﻔ
ﻂ ِﻟﻴ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ َﻓ ﹶ
ﺴﹶﻀ ﻊ ﺍ ﹶﳌ ﻮﺍ ِﺯﻳ ﻦ ﺍﹾﻟ ِﻘ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﻧ
ﲔ ]ﺍﻷﻧﺒﻴﺎﺀ .[47
ﻭ ﹶﻛ ﹶﻔﻰ ِﺑﻨﺎ ﺣﺎ ِﺳِﺒ
ﻓ ﻤ ﻦ ﻳ ﻌ ﻤ ﹾﻞ ِﻣ ﹾﺜ ﹶﻘﺎﻝ ﹶﺫﺭٍ ﺓ ﺧ ﻴﺮﹰﺍ ﻳ ﺮ ﻩ * ﻭ ﻣ ﻦ ﻳ ﻌ ﻤ ﹾﻞ ِﻣ ﹾﺜ ﹶﻘﺎ ﹶﻝ ﹶﺫﺭٍ ﺓ ﺷﺮﺍ ﻳ ﺮ ﻩ ]ﺍﻟﺰﻟﺰﻟﺔ .[8-7
ﺖ ﻣ ﻮﺍ ِﺯﻳﻨﻪ * ﹶﻓﺄﻣ ﻪ ﻫﺎ ِﻭﻳ ﹲﺔ ]ﺍﻟﻘﺎﺭﻋﺔ .[9-6
ﺸ ٍﺔ ﺭﺍﺿﻴ ٍﺔ * ﻭﺃﻣﺎ ﻣ ﻦ ﺧﻔﱠ
ﺖ ﻣ ﻮﺍ ِﺯﻳﻨ ﻪ * ﹶﻓ ﻬﻮ ِﻓﻲ ِﻋﻴ
ﹶﻓﺄﻣﺎ ﻣ ﻦ ﹶﺛ ﹸﻘ ﹶﻠ
ﺤﻴﺎ ﻫ ﻢ ﻭ ﻣ ﻤﺎﺗ ﻬ ﻢ
ﺕ ﺳ ﻮﺍ ٌﺀ ﻣ
ﺠ ﻌ ﹶﻠ ﻬ ﻢ ﻛﺎﻟﱠ ِﺬﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻭ ﻋ ِﻤ ﹸﻠﻮﺍ ﺍﻟﺼﺎِﻟﺤﺎ ِ
ﺕ ﺃ ﹾﻥ ﻧ
ﺐ ﺍﻟﱠ ِﺬﻳ ﻦ ﺍ ﺟﺘ ﺮ ﺣﻮﺍ ﺍﻟﺴﻴﺌﺎ ِ
ﺴ
ﺃ ﻡ ﺣ ِ
ﺖ ﻭ ﻫ ﻢ ﻻ ﻳ ﹾﻈ ﹶﻠ ﻤﻮ ﹶﻥ
ﺴﺒ
ﺲ ِﺑﻤﺎ ﹶﻛ
ﺠ ﺰﻯ ﹸﻛ ﱡﻞ ﻧ ﹾﻔ ٍ
ﳊﻖ ﻭِﻟﺘ
ﺽ ِﺑﺎ ﹶ
ﺕ ﻭﺍﻷ ﺭ
ﺤ ﹸﻜ ﻤﻮ ﹶﻥ * ﻭ ﺧ ﹶﻠ ﻖ ﺍﷲ ﺍﻟﺴ ﻤ ﻮﺍ ِ
ﺳﺎ َﺀ ﻣﺎ ﻳ
]ﺍﳉﺎﺛﻴﺔ .[22-21
:ﺃﺗﺪﺭﻭﻥ ﻣﺎ ﺍﳌﻔﻠﺲ ؟ ﻗﺎﻟﻮﺍ :ﺍﳌﻔﻠﺲ ﻓﻴﻨﺎ ﻣﻦ ﻻ ﻭﳊﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺩﺭﻫﻢ ﻟﻪ ﻭﻻ ﻣﺘﺎﻉ .ﻓﻘﺎﻝ :ﺇﻥ ﺍﳌﻔﻠﺲ ﻣﻦ ﺃﻣﱵ ﻳﺄﰐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺼﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺯﻛﺎﺓ ،ﻭﻳﺄﰐ ﻭﻗﺪ ﺷﺘﻢ ﻫﺬﺍ،
ﻭﻗﺬﻑ ﻫﺬﺍ ،ﻭﺃﻛﻞ ﻣﺎﻝ ﻫﺬﺍ ،ﻭﺳﻔﻚ ﺩﻡ ﻫﺬﺍ ،ﻭﺿﺮﺏ ﻫﺬﺍ ،ﻓﻴﻌﻄﻰ ﻫﺬﺍ ﻣﻦ ﺣﺴﻨﺎﺗﻪ ،ﻭﻫﺬﺍ ﻣﻦ ﺣﺴﻨﺎﺗﻪ ﻓﺈﻥ ﻓﻨﻴﺖ
ﺣﺴﻨﺎﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﻘﻀﻰ ﻣﺎ ﻋﻠﻴﻪ ،ﺃﺧﺬ ﻣﻦ ﺧﻄﺎﻳﺎﻫﻢ ﻓﻄﺮﺣﺖ ﻋﻠﻴﻪ ،ﰒ ﻃﺮﺡ ﰲ ﺍﻟﻨﺎ ِﺭ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﺍﻟﺼﺮﺍﻁ :
-76ﻭﻧﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﻳﻀﺮﺏ ﺍﻟﺼﺮﺍﻁ ﻋﻠﻰ ﻇﻬﺮ ﺟﻬﻨﻢ ،ﻓﻴﻤﺮ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﺃﲨﻌﻮﻥ ،ﻓﻴﻨﺘﻬﻲ ﺃﻫﻞ ﺍﳉﻨﺔ ﺇﱃ ﺍﳉﻨﺔ،
ﻭﻳﺴﻘﻂ ﻣﻨﻪ ﰲ ﺍﻟﻨﺎﺭ ﺃﻫﻞ ﺍﻟﻨﺎﺭ.
ﲔ
ﻀﻴﹰﺎ * ﹸﺛﻢ ﻧﻨﺠﻲ ﺍﻟﱠﺬِﻳ ﻦ ﺍﺗ ﹶﻘ ﻮﺍ ﻭﻧ ﹶﺬ ﺭ ﺍﻟ ﹶﻈﺎِﻟﻤ
ﻚ ﺣ ﺘﻤﹰﺎ ﻣ ﹾﻘ ِ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺇ ﹾﻥ ﻣ ِْﻨ ﹸﻜ ﻢ ﺇِﻻ ﻭﺍ ِﺭ ﺩ ﻫﺎ ﹶﻛﺎ ﹶﻥ ﻋ ﹶﻠﻰ ﺭﺑ
ِﻓﻴﻬﺎ ِﺟِﺜﻴﹰﺎ ]ﻣﺮﱘ .[72-71
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ﺩﺍﺭ ﺍﻟﻌﺬﺍﺏ :
-77ﻭﻧﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﻨﺎﺭ ﺩﺍﺭ ﻋﺬﺍﺏ ﻭﺧﻠﻮﺩ ﳌﻦ ﻛﻔﺮ ،ﻭﺩﺍﺭ ﻋﺬﺍﺏ ﺇﱃ ﺃﺟﻞ ﳌﻦ ﺭﺟﺤﺖ ﺳﻴﺌﺎﺗﻬﻢ ﻋﻠﻰ
ﺣﺴﻨﺎﻢ ﻓﺎﺳﺘﺤﻘﻮﺍ ﺍﻟﻌﺬﺍﺏ .ﻭﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻓﻴﻬﺎ ﻟﻸﺭﻭﺍﺡ ﻭﺍﻷﺟﺴﺎﺩ.
ﺽ ﺇِﻻ
ﺕ ﻭﹾﺍﻷ ﺭ
ﺖ ﺍﻟﺴ ﻤ ﻮﺍ
ﲑ ﻭ ﺷ ِﻬﻴ ﻖ * ﺧﺎﻟ ِﺪﻳ ﻦ ِﻓﻴ ﻬﺎ ﻣﺎ ﺩﺍ ﻣ ِ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻓﺄﻣﺎ ﺍﻟﱠ ِﺬﻳ ﻦ ﺷ ﹸﻘﻮﺍ ﹶﻓ ِﻔﻲ ﺍﻟﻨﺎ ِﺭ ﹶﻟ ﻬ ﻢ ِﻓﻴ ﻬﺎ ﺯ ِﻓ
ﻚ ﹶﻓﻌﺎ ﹲﻝ ِﻟ ﻤﺎ ﻳﺮﻳ ﺪ ]ﻫﻮﺩ .[107-106
ﻚ ِﺇﻥﱠ ﺭﺑ
ﻣﺎ ﺷﺎﺀ ﺭﺑ
ﻭﳊﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ :ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﱃ ﺇﻻ ﺍﷲ ﻭﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﻦ
ﺍﳋﲑ ﻣﺎ ﻳﺰﻥ ﺷﻌﲑﺓ ،ﰒ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺍﳋﲑ ﻣﺎ ﻳﺰﻥ ﺑﺮ ﹰﺓ ،ﰒ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ
ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺍﳋﲑ ﻣﺎ ﻳﺰﻥ ﹶﺫﺭ ﹰﺓ ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﺖ ﺟ ﹸﻠﻮ ﺩ ﻫ ﻢ ﺑﺪﻟﻨﺎ ﻫ ﻢ ﺟ ﹸﻠﻮﺩﹰﺍ ﹶﻏ ﻴ ﺮ ﻫﺎ ِﻟﻴ ﹸﺬﻭ ﹸﻗﻮﺍ ﺍﻟ ﻌ ﹶﺬﺍﺏ ]ﺍﻟﻨﺴﺎﺀ .[56
ﺠ
ﻀ
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻛﻠﱠ ﻤﺎ ﻧ ِ
ﺩﺍﺭ ﺍﻟﻨﻌﻴﻢ :
-78ﻧﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﺧﻠﻖ ﺍﳉﻨﺔ ﺩﺍﺭ ﻧﻌﻴﻢ ﻭﺧﻠﻮﺩ ﻟﻠﻤﺆﻣﻨﲔ ،ﻭﺃﺎ ﳏﺮﻣﺔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ.
ﻭﺃﻥ ﺍﻟﻨﻌﻴﻢ ﻓﻴﻬﺎ ﻟﻸﺭﻭﺍﺡ ﻭﺍﻷﺟﺴﺎﺩ.
ﻭﺃﻥ ﺃﻋﻈﻢ ﻧﻌﻴﻤﻬﺎ ﻫﻮ ﺭﺿﻮﺍﻥ ﺍﷲ.
ﻚ ﻋﻄﺎ ًﺀ ﹶﻏ ﻴ ﺮ
ﺽ ﺇﻻ ﻣﺎ ﺷﺎ َﺀ ﺭﺑ
ﺕ ﻭﺍﻷ ﺭ
ﺖ ﺍﻟﺴ ﻤ ﻮﺍ
ﳉﻨِ ﺔ ﺧﺎِﻟﺪﻳ ﻦ ِﻓﻴ ﻬﺎ ﻣﺎ ﺩﺍ ﻣ ِ
ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺃﻣﺎ ﺍﻟ ِﺬﻳ ﻦ ﺳ ِﻌ ﺪﻭﺍ ﹶﻓ ِﻔﻲ ﺍ ﹶ
ﺠ ﹸﺬﻭﺫ ]ﻫﻮﺩ .[108
ﻣ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹶﻗﺎﹸﻟﻮﺍ ﺇﻥﱠ ﺍﷲ ﺣﺮ ﻣﻬ ﻤﺎ ﻋﻠﻰ ﺍﻟ ﹶﻜﺎ ِﻓﺮﻳ ﻦ ]ﺍﻷﻋﺮﺍﻑ .[55
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﹸﻛ ﹸﻠﻮﺍ ﻭﺍ ﺷ ِﺮﺑﻮﺍ ﻫﻨِﻴﺌﹰﺎ ِﺑﻤﺎ ﹸﻛ ﻨﺘﻢ ﺗ ﻌ ﻤ ﹸﻠﻮ ﹶﻥ ]ﺍﻟﻄﻮﺭ .[19
ﻚ ﻫ ﻮ ﺍﻟ ﹶﻔ ﻮ ﺯ ﺍﻟ ﻌ ِﻈﻴ ﻢ ]ﺍﻟﺘﻮﺑﺔ .[72
ﺿ ﻮﺍ ﹲﻥ ِﻣ ﻦ ﺍﷲ ﺃ ﹾﻛﺒ ﺮ ﹶﺫِﻟ
ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :ﻭ ِﺭ
ﲔ ]ﺍﻟﺼﺎﻓﺎﺕ [182-180
ﳊﻤ ﺪ ﷲ ﺭﺏ ﺍﻟ ﻌﺎﹶﻟ ِﻤ
ﲔ ﻭﺍ ﹶ
ﻼ ﻡ ﻋ ﹶﻠﻰ ﺍﹾﻟ ﻤﺮ ﺳ ِﻠ
ﺼ ﹸﻔﻮ ﹶﻥ ﻭ ﺳ ﹶ
ﻚ ﺭﺏ ﺍﻟ ِﻌﺰِ ﺓ ﻋﻤﺎ ﻳ ِ
ﺤﺎ ﹶﻥ ﺭﺑ
ﺳﺒ
ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﹰﺎ ﻛﺜﲑﹰﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
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03 ﺗﺼﺪﻳﺮ
05 ﺍﻓـﺘـﺘـﺎﺡ
07 ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ :ﺑﻴﺎﻥ ﻗﻮﺍﻋﺪ ﺍﻹﺳﻼﻡ ﺍﳋﻤﺲ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ
11 ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻹﺳﻼﻡ
13 ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻹﳝﺎﻥ
14 ﲢﺼﻴﻞ ﳑﺎ ﺗﻘﺪﻡ
17 ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻹﺣﺴﺎﻥ
18 ﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ
24 ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ
26 ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ
27 ﺍﻹﳝﺎﻥ ﺑﻜﺘﺐ ﺍﷲ ﺗﻌﺎﱃ
29 ﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ
32 ﺧﺘﻢ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻋﻤﻮﻣﻬﺎ
33 ﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ
37 ﺍﻟﻔﻬﺮﺱ
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lbnØÛa@aˆç
• ﻳﻌﺮﺽ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺑﺄﺳﻠﻮﺏ ﺳﻠﺲ ﻭﺑﻌﺒﺎﺭﺓ ﺑﺴﻴﻄﺔ ﺳﻬﻠﺔ.
ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻫﻢ. ﻳﺘﻨﺎﻭﻝ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﲜﻼﺀ ﻭﺳﻬﻮﻟﺔ ﻛﻤﺎ ﺗﻨﺎﻭﳍﺎ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ •
• ﻳﻔﻴﺪ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺷﺌﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻓﻬﻮ ﻳﻌﺮﺽ ﺍﳌﺴﺄﻟﺔ ﰒ ﻳﺒﲔ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻬﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺗﻌﻘﻴﺪﺍﺕ ﺍﳌﺘﻜﻠﻤﺔ
ﻭﺍﳌﺘﻔﻠﺴﻔﺔ.
• ﻳﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﺪﻋﻲ ﺻﻌﻮﺑﺔ ﺗﻨﺎﻭﻝ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻬﺎ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻭﺍﳌﻘﺎﻝ.
• ﻛﺘﺒﻪ ﻣﺮﺏٍ ﻭﳎﺎﻫﺪ ﻣﻌﺮﻭﻑ ،ﻟﻪ ﰲ ﻧﻔﻮﺱ ﻣﻦ ﻳﻌﺮﻓﻮﻧﻪ ﺍﳌﻜﺎﻧﺔ ﻭﺍﻻﻋﺘﺰﺍﺯ.
38
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